T03n0190_佛本行集經

大正藏第 03 冊 No. 0190 佛本行集經

No. 190

佛本行集經卷第一

隋天竺三藏阇那崛多譯

發心供養品第一

歸命大智海毗盧遮那佛

如是我聞：

一時，婆伽婆住王舍城迦蘭陀鳥竹林之內，與大比丘僧五百人俱。爾時，如來住于佛行，無復煩惱，故名耆那，得一切智，行一切智，知一切智，住于天行，住于梵行，住于聖行，心得自在。依諸世尊，欲行諸行，悉皆得行，在於比丘及比丘尼，諸優婆塞及優婆夷四眾之中，受大供養恭敬尊重；又諸國王大臣宰相，種種外道，及諸沙門婆羅門等。佛得如是種種利養，飲食、衣服、床鋪、湯藥，四事充滿，皆悉具足，最勝最妙，無與等者。智慧第一，名稱遠聞，雖受利養，而心無染，猶如蓮華不著於水。世尊名號說法音聲，於世間中最上最勝，更無過者。如是世尊、多陀阿伽度、阿羅訶、三藐三佛陀，十號具足，能于現在天、魔、梵、釋，沙門、婆羅門等，一切天人世間之中，神通遍知；知已說法，行於世間，前後及中，言語皆善，文義巧妙，理趣精微，相好莊嚴，具足無缺，清凈梵行，宣揚顯說。

爾時，尊者大目揵連於晨朝時，整衣持缽，入王舍城，欲行乞食

現代漢語譯本 《佛本行集經》卷第一 隋朝天竺三藏阇那崛多譯 發心供養品第一 歸命于大智慧海毗盧遮那佛。 如是我聞： 一時，佛陀住在王舍城迦蘭陀竹林中，與五百位大比丘僧在一起。當時，如來安住于佛的行持中，沒有煩惱，所以被稱為耆那，證得一切智慧，行持一切智慧，知曉一切智慧，安住于天行、梵行、聖行，心意自在。依仗諸位世尊，想要進行的各種行為，都能如願進行。在比丘、比丘尼、優婆塞、優婆夷四眾之中，接受大供養、恭敬和尊重；還有諸位國王、大臣、宰相，各種外道，以及沙門、婆羅門等。佛陀獲得如此種種的利益供養，飲食、衣服、床鋪、湯藥，四事圓滿，都具足，最殊勝最美妙，沒有能與之相比的。智慧第一，名聲遠播，雖然接受供養，但內心沒有染著，猶如蓮花不沾水。世尊的名號和說法音聲，在世間最為殊勝，沒有能超過的。如此世尊、多陀阿伽度、阿羅訶、三藐三佛陀，十號具足，能在現在天、魔、梵、釋，沙門、婆羅門等一切天人世間中，神通遍知；知曉之後說法，在世間行持，前後和中間，言語都善巧，文辭義理巧妙，理趣精微，相好莊嚴，具足無缺，清凈梵行，宣揚顯說。 當時，尊者大目犍連在早晨的時候，整理好衣服，拿著缽，進入王舍城，準備去乞食。

English version The Buddha's Deeds and Practices Collection Sutra, Volume 1 Translated by Tripiṭaka Master Jñānagupta of Sui Dynasty from India Chapter 1: The Chapter on the Arising of the Mind of Offering I take refuge in the Great Wisdom Ocean, Vairocana Buddha. Thus have I heard: At one time, the Bhagavan was dwelling in the Kalandaka Bamboo Grove in Rajagriha, together with five hundred great Bhikṣu monks. At that time, the Tathagata was abiding in the conduct of a Buddha, free from afflictions, hence called Jina, having attained all wisdom, practicing all wisdom, knowing all wisdom, abiding in heavenly conduct, abiding in Brahma conduct, abiding in noble conduct, with a mind that is free. Relying on all the World Honored Ones, whatever actions they wished to perform, they were able to perform. Among the four assemblies of Bhikṣus, Bhikṣuṇīs, Upāsakas, and Upāsikās, they received great offerings, reverence, and respect; also from kings, ministers, prime ministers, various heretics, and Śramaṇas and Brahmins. The Buddha received such various benefits and offerings, food, clothing, bedding, and medicine, the four necessities were complete, all were fulfilled, most excellent and wonderful, none could compare. His wisdom was foremost, his name was far-reaching, although receiving offerings, his mind was not attached, like a lotus flower not clinging to water. The World Honored One's name and the sound of his teachings were the most supreme and excellent in the world, none could surpass them. Thus, the World Honored One, Tathagata, Arhat, Samyaksaṃbuddha, possessing the ten titles, was able to know all through his supernormal powers in the present world of gods, demons, Brahma, Śakra, Śramaṇas, Brahmins, and all beings; having known, he taught the Dharma, practiced in the world, in the beginning, middle, and end, his words were all skillful, the meaning of the text was subtle, the principles were profound, his physical marks were adorned, complete and without deficiency, his pure Brahma conduct was proclaimed and revealed. At that time, the Venerable Mahāmaudgalyāyana, in the early morning, adjusted his robes, took his bowl, and entered Rajagriha, intending to go for alms.

。時目揵連，獨立思惟：「今日晨朝，乞食尚早，我今先當至凈居天。」尊者目連，作是念已，譬如力士屈伸臂頃，從王舍城，沒身不現，至於凈居諸天宮所，忽然立住。

爾時，無量凈居諸天，既見目連安庠而至，心生歡喜，各相謂言：「我等今者可共往迎尊者目連。」發是語已，相隨至於目揵連所，頭面頂禮目揵連足，卻住一面，白目連言：「尊者目連！希有！希有！尊者目連！於世間中，難見難值。謂佛、世尊、多陀阿伽度、阿羅訶、三藐三佛陀，于無量百千萬劫，勤修諸行。」而說偈言：

「于百千劫中，　　勤求菩提道， 　過於多時來，　　眾生中大寶， 　世間難見者，　　唯有佛世尊。」

爾時，尊者大目揵連從凈居天，聞是偈已，遍體戰慄，身毛皆豎，而作是念：「希有！希有！不可思議！難見難值，謂佛、世尊、多陀阿伽度、阿羅訶、三藐三佛陀，世間難逢，無量百千萬億劫中，時一出現。」爾時，尊者大目揵連，于凈居天，為彼天眾，說無量種微妙之法，顯現無量清凈法義，宣通無量深密法要，令諸天心各生歡喜。教化顯示，尊重法已。即沒身回此閻浮提。譬如力士屈臂還舒一念之頃，到王舍城，次第乞食，還至本處，飯食訖，收衣缽，洗足已，詣于佛所

現代漢語譯本：當時，目犍連尊者獨自思考：『今天早上，乞食還早，我應該先去凈居天。』尊者目犍連這樣想后，就像力士屈伸手臂那樣迅速，從王舍城消失不見，瞬間就到了凈居諸天的宮殿，忽然站立在那裡。 這時，無數的凈居諸天，看到目犍連安詳地到來，心中非常歡喜，互相說道：『我們現在可以一起去迎接尊者目犍連。』說完這話，他們就一起走到目犍連那裡，頭面頂禮目犍連的腳，然後退到一邊站立，對目犍連說：『尊者目犍連！稀有啊！稀有啊！尊者目犍連！在世間中，您是難以見到、難以遇到的。』他們又說：『佛、世尊、如來、應供、正等覺，在無量百千萬劫中，勤奮修行各種善行。』他們還說了偈語： 『在百千劫中，勤求菩提道，經過漫長的時間，成為眾生中的大寶，世間難以見到的人，唯有佛世尊。』 當時，尊者大目犍連從凈居天聽到這偈語后，全身戰慄，汗毛都豎了起來，心想：『稀有啊！稀有啊！不可思議！難以見到、難以遇到，佛、世尊、如來、應供、正等覺，在世間難以遇到，在無量百千萬億劫中，才出現一次。』當時，尊者大目犍連在凈居天，為那些天眾，說了無數種微妙的佛法，顯現了無數清凈的法義，宣講了無數深奧的法要，使諸天心中都生起歡喜。教化顯示，尊重佛法之後。他就消失不見，回到這閻浮提。就像力士屈臂再伸開那樣迅速，一瞬間就到了王舍城，依次乞食，回到原來的地方，吃完飯，收拾好衣缽，洗完腳，就去佛陀那裡。

English version: At that time, the Venerable Maudgalyayana, contemplating alone, thought: 'It is still early for alms-seeking this morning, I should first go to the Pure Abode Heavens.' Having thought this, the Venerable Maudgalyayana, as quickly as a strong man extends and retracts his arm, vanished from Rajagriha, and instantly arrived at the palaces of the Pure Abode Heavens, suddenly standing there. Then, countless Pure Abode Heavens, seeing Maudgalyayana arrive peacefully, were filled with joy and said to each other: 'We should now go together to welcome the Venerable Maudgalyayana.' Having spoken these words, they went together to where Maudgalyayana was, bowed their heads to his feet, and stood to one side, saying to Maudgalyayana: 'Venerable Maudgalyayana! How rare! How rare! Venerable Maudgalyayana! In this world, you are difficult to see and difficult to encounter.' They also said: 'The Buddha, the World-Honored One, the Tathagata, the Arhat, the Samyak-sambuddha, diligently cultivates all kinds of virtuous practices for countless hundreds of thousands of kalpas.' And they spoke a verse: 'For hundreds of thousands of kalpas, diligently seeking the path to enlightenment, having passed through much time, becoming a great treasure among beings, one who is difficult to see in the world, is only the Buddha, the World-Honored One.' At that time, the Venerable Mahamudgalyayana, having heard this verse from the Pure Abode Heavens, trembled all over, his hair stood on end, and he thought: 'How rare! How rare! Inconceivable! Difficult to see and difficult to encounter, the Buddha, the World-Honored One, the Tathagata, the Arhat, the Samyak-sambuddha, is difficult to encounter in the world, appearing only once in countless hundreds of thousands of millions of kalpas.' At that time, the Venerable Mahamudgalyayana, in the Pure Abode Heavens, spoke countless kinds of subtle Dharma to those heavenly beings, revealed countless pure Dharma meanings, and proclaimed countless profound Dharma essentials, causing joy to arise in the hearts of all the heavens. Having taught, revealed, and honored the Dharma, he vanished and returned to this Jambudvipa. As quickly as a strong man extends and retracts his arm, in an instant he arrived in Rajagriha, went for alms in order, returned to his original place, finished his meal, put away his robes and bowl, washed his feet, and went to where the Buddha was.

。到佛所已，頂禮佛足，卻坐一面，復自坐已，向佛而說所行來處：「世尊！我旦乞食到王舍城，便至首陀婆娑天上。天語我言：如來世尊，於世間中難見難值。如前所說，具白佛言。世尊！我聞如是希有語已，實難思議，所謂諸佛、多陀阿伽度、阿羅訶、三藐三佛陀，于無量百千劫中時一出世。」

爾時，佛告目揵連言：「目揵連！凈居諸天，少知少見，以狹劣智乃能得知百千劫事。所以者何？目揵連！我念往昔，于無量無邊諸世尊所，種諸善根，乃至求阿耨多羅三藐三菩提。目揵連！我念往昔，作轉輪聖王，身值三十億佛，皆同一號，號釋迦如來，及聲聞眾，尊重承事，恭敬供養，四事具足，所謂衣服飲食臥具湯藥。時，彼諸佛，不與我記，汝當得阿耨多羅三藐三菩提及世間解、天人師、佛、世尊，于未來世，得成正覺。目揵連！我念往昔，作轉輪聖王，身值八億諸佛，皆同一號，號然燈如來，及聲聞眾，尊重恭敬，四事供養，所謂衣服飲食臥具湯藥幡蓋華香。時，彼諸佛，不與我記，汝當得阿耨多羅三藐三菩提及世間解、天人師、佛、世尊。目揵連！我念往昔，作轉輪聖王，身值三億諸佛，皆同一號，號弗沙如來，及聲聞眾，四事供養，皆悉具足。時彼諸佛，不與我記，汝當作佛，如上所說

現代漢語譯本：到了佛陀那裡后，我頂禮佛足，然後退坐在一旁。坐定后，我向佛陀講述了我來的地方：『世尊！我早上乞食到了王舍城，然後就到了首陀婆娑天。天人告訴我：如來世尊在世間中很難見到，很難遇到。』我像之前說的那樣，把情況都告訴了佛陀。『世尊！我聽到這樣稀有的話后，實在覺得難以思議，所謂諸佛、多陀阿伽度、阿羅訶、三藐三佛陀，在無量百千劫中才出現一次。』 這時，佛陀告訴目犍連：『目犍連！凈居天的諸天，見識少，知道的也少，他們以狹隘的智慧只能知道百千劫的事情。為什麼呢？目犍連！我回憶過去，在無量無邊的諸佛那裡，種下了各種善根，乃至求得阿耨多羅三藐三菩提。目犍連！我回憶過去，做轉輪聖王時，遇到了三十億佛，他們都同一個名號，號為釋迦如來，以及他們的聲聞弟子，我都尊重承事，恭敬供養，四事供養都完備，即衣服、飲食、臥具、湯藥。當時，那些佛陀沒有給我授記，說你將來會得到阿耨多羅三藐三菩提，以及世間解、天人師、佛、世尊，在未來世成就正覺。目犍連！我回憶過去，做轉輪聖王時，遇到了八億佛，他們都同一個名號，號為燃燈如來，以及他們的聲聞弟子，我都尊重恭敬，四事供養，即衣服、飲食、臥具、湯藥、幡蓋、花香。當時，那些佛陀沒有給我授記，說你將來會得到阿耨多羅三藐三菩提，以及世間解、天人師、佛、世尊。目犍連！我回憶過去，做轉輪聖王時，遇到了三億佛，他們都同一個名號，號為弗沙如來，以及他們的聲聞弟子，四事供養都完備。當時，那些佛陀沒有給我授記，說你將來會成佛，就像上面所說的那樣。』

English version: Having arrived at the Buddha's place, I bowed at his feet and sat to one side. Once seated, I turned to the Buddha and recounted where I had come from: 'World Honored One! This morning, while begging for alms in the city of Rajagriha, I went to the Suddhavasa heavens. The devas there told me: The Tathagata, the World Honored One, is difficult to see and difficult to encounter in the world.' As I said before, I told the Buddha everything. 'World Honored One! Having heard such rare words, I find it truly inconceivable, that the Buddhas, the Tathagatas, the Arhats, the Samyaksambuddhas, appear only once in countless hundreds of thousands of kalpas.' At that time, the Buddha said to Maudgalyayana: 'Maudgalyayana! The devas of the Pure Abodes have little knowledge and little insight. With their limited wisdom, they can only know about events of hundreds of thousands of kalpas. Why is that? Maudgalyayana! I recall in the past, in the presence of countless Buddhas, I planted various roots of goodness, even seeking Anuttara-samyak-sambodhi. Maudgalyayana! I recall in the past, when I was a Chakravartin king, I encountered thirty billion Buddhas, all with the same name, called Shakyamuni Tathagata, and their assembly of disciples. I respected, served, revered, and provided for them with the four requisites: clothing, food, bedding, and medicine. At that time, those Buddhas did not give me a prediction, saying that you will attain Anuttara-samyak-sambodhi, as well as the understanding of the world, the teacher of gods and humans, the Buddha, the World Honored One, and achieve enlightenment in the future. Maudgalyayana! I recall in the past, when I was a Chakravartin king, I encountered eight billion Buddhas, all with the same name, called Dipankara Tathagata, and their assembly of disciples. I respected, revered, and provided for them with the four requisites: clothing, food, bedding, medicine, banners, canopies, flowers, and incense. At that time, those Buddhas did not give me a prediction, saying that you will attain Anuttara-samyak-sambodhi, as well as the understanding of the world, the teacher of gods and humans, the Buddha, the World Honored One. Maudgalyayana! I recall in the past, when I was a Chakravartin king, I encountered three billion Buddhas, all with the same name, called Phussa Tathagata, and their assembly of disciples. I provided for them with the four requisites, all completely. At that time, those Buddhas did not give me a prediction, saying that you will become a Buddha, as mentioned above.'

。目揵連！我念往昔，作轉輪聖王，身值九萬諸佛，皆同一號，號迦葉如來，及聲聞眾，四事供養，皆悉具足，乃至不與我授記別，當得作佛，如上所說。

「目揵連！我念往昔，作轉輪聖王，身值六萬諸佛，皆同一號，號燈明如來，及聲聞眾，四事供養，皆悉具足，乃至不與我授記別，當得作佛，如上所說。目揵連！我念往昔，作轉輪聖王，身曾供養一萬八千諸佛，皆同一號，號娑羅王如來，及聲聞眾，四事供養，皆悉具足，然後出家。作如是念：『為未來世，當得佛道，護持禁戒。』時彼諸佛，不與我記，乃至作佛，如上所說。目揵連！我念往昔，作轉輪聖王，身曾供養一萬諸佛，皆同一號，號能度彼岸如來，及聲聞眾，四事供養，皆悉具足，乃至不與我授記別，當得作佛。

「目揵連！我念往昔，作轉輪聖王，身曾供養一萬五千諸佛，皆同一號，號日如來，及聲聞眾，四事供養，皆悉具足，乃至不與我授記別，當得作佛。目揵連！我念往昔，作轉輪聖王，身曾供養二千諸佛，皆同一號，號憍陳如如來，及聲聞眾，四事供養，皆悉具足，乃至不與我授記別，當得作佛

現代漢語譯本：'目犍連！我回憶過去，曾做轉輪聖王，親身遇到九萬位佛，他們都同一個名號，號為迦葉如來，以及他們的聲聞弟子，我以四事供養他們，一切都非常完備，但他們甚至沒有給我授記，說我將來會成佛，就像上面所說的那樣。' '目犍連！我回憶過去，曾做轉輪聖王，親身遇到六萬位佛，他們都同一個名號，號為燈明如來，以及他們的聲聞弟子，我以四事供養他們，一切都非常完備，但他們甚至沒有給我授記，說我將來會成佛，就像上面所說的那樣。目犍連！我回憶過去，曾做轉輪聖王，親身供養一萬八千位佛，他們都同一個名號，號為娑羅王如來，以及他們的聲聞弟子，我以四事供養他們，一切都非常完備，然後我才出家。我當時這樣想：『爲了未來世，我應當證得佛道，護持戒律。』當時那些佛，沒有給我授記，說我將來會成佛，就像上面所說的那樣。目犍連！我回憶過去，曾做轉輪聖王，親身供養一萬位佛，他們都同一個名號，號為能度彼岸如來，以及他們的聲聞弟子，我以四事供養他們，一切都非常完備，但他們甚至沒有給我授記，說我將來會成佛。' '目犍連！我回憶過去，曾做轉輪聖王，親身供養一萬五千位佛，他們都同一個名號，號為日如來，以及他們的聲聞弟子，我以四事供養他們，一切都非常完備，但他們甚至沒有給我授記，說我將來會成佛。目犍連！我回憶過去，曾做轉輪聖王，親身供養二千位佛，他們都同一個名號，號為憍陳如如來，以及他們的聲聞弟子，我以四事供養他們，一切都非常完備，但他們甚至沒有給我授記，說我將來會成佛。'

English version: 'Maudgalyayana! I recall in the past, having been a Chakravartin king, I personally encountered ninety thousand Buddhas, all with the same name, called Kashyapa Tathagata, and their Shravaka disciples. I provided them with the four requisites, all completely fulfilled, yet they did not even give me a prediction that I would become a Buddha in the future, as mentioned above.' 'Maudgalyayana! I recall in the past, having been a Chakravartin king, I personally encountered sixty thousand Buddhas, all with the same name, called Dipankara Tathagata, and their Shravaka disciples. I provided them with the four requisites, all completely fulfilled, yet they did not even give me a prediction that I would become a Buddha in the future, as mentioned above. Maudgalyayana! I recall in the past, having been a Chakravartin king, I personally made offerings to eighteen thousand Buddhas, all with the same name, called Salaraja Tathagata, and their Shravaka disciples. I provided them with the four requisites, all completely fulfilled, and then I left home. I thought at that time: 『For the future, I should attain Buddhahood and uphold the precepts.』 At that time, those Buddhas did not give me a prediction that I would become a Buddha, as mentioned above. Maudgalyayana! I recall in the past, having been a Chakravartin king, I personally made offerings to ten thousand Buddhas, all with the same name, called Tarana-para Tathagata, and their Shravaka disciples. I provided them with the four requisites, all completely fulfilled, yet they did not even give me a prediction that I would become a Buddha.' 'Maudgalyayana! I recall in the past, having been a Chakravartin king, I personally made offerings to fifteen thousand Buddhas, all with the same name, called Surya Tathagata, and their Shravaka disciples. I provided them with the four requisites, all completely fulfilled, yet they did not even give me a prediction that I would become a Buddha. Maudgalyayana! I recall in the past, having been a Chakravartin king, I personally made offerings to two thousand Buddhas, all with the same name, called Kaundinya Tathagata, and their Shravaka disciples. I provided them with the four requisites, all completely fulfilled, yet they did not even give me a prediction that I would become a Buddha.'

。目揵連！我念往昔，作轉輪聖王，身曾供養六千諸佛，皆同一號，號龍如來，及聲聞眾，四事供養，皆悉具足，乃至不與我授記別，當得作佛。目揵連！我念往昔，作轉輪聖王，身曾供養一千諸佛，皆同一號，號紫幢如來，及聲聞眾，四事供養，皆悉具足，乃至不與我授記別，當得作佛。

「目揵連！我念往昔，作轉輪聖王，身曾供養五百諸佛，皆同一號，號蓮花上如來，及聲聞眾，四事供養，皆悉具足，乃至不與我授記別，當得作佛。目揵連！我念往昔，作轉輪聖王，身曾供養六十四諸佛，皆同一號，號螺髻如來，及聲聞眾，四事供養，皆悉具足，乃至不與我授記別，當得作佛。

「目揵連！我念往昔，作轉輪聖王，身曾供養一佛，號正行如來，及聲聞眾，四事供養，皆悉具足，彼佛亦不與我授記，當得阿耨多羅三藐三菩提及明行足、一切世間解。

「目揵連！我念往昔，曾供養八萬八千億辟支佛，幡蓋香華，四事具足，乃至彼佛滅度之後，為起塔廟供養如前，而不與我授于記別，汝當得阿耨多羅三藐三菩提。

「目揵連！我念往昔，有一如來，號曰善思多陀阿伽度、阿羅訶、三藐三佛陀。于彼佛所，彌勒菩薩，最初發心，種諸善根，求阿耨多羅三藐三菩提

現代漢語譯本：'目犍連！我回憶過去，曾做轉輪聖王時，親自供養了六千位佛，他們都同一個名號，號為龍如來，以及他們的聲聞弟子，以四種供養，都完全具備，但他們甚至沒有給我授記，說我將來會成佛。目犍連！我回憶過去，曾做轉輪聖王時，親自供養了一千位佛，他們都同一個名號，號為紫幢如來，以及他們的聲聞弟子，以四種供養，都完全具備，但他們甚至沒有給我授記，說我將來會成佛。' '目犍連！我回憶過去，曾做轉輪聖王時，親自供養了五百位佛，他們都同一個名號，號為蓮花上如來，以及他們的聲聞弟子，以四種供養，都完全具備，但他們甚至沒有給我授記，說我將來會成佛。目犍連！我回憶過去，曾做轉輪聖王時，親自供養了六十四位佛，他們都同一個名號，號為螺髻如來，以及他們的聲聞弟子，以四種供養，都完全具備，但他們甚至沒有給我授記，說我將來會成佛。' '目犍連！我回憶過去，曾做轉輪聖王時，親自供養了一位佛，號為正行如來，以及他的聲聞弟子，以四種供養，都完全具備，那位佛也沒有給我授記，說我將來會證得無上正等正覺，以及明行足、一切世間解。' '目犍連！我回憶過去，曾供養八萬八千億位辟支佛，以幡蓋、香花等四種供養，都完全具備，甚至在那些佛滅度之後，為他們建造塔廟，供養如前，但他們也沒有給我授記，說我將來會證得無上正等正覺。' '目犍連！我回憶過去，有一位如來，名號為善思多陀阿伽度、阿羅訶、三藐三佛陀。在那位佛的座下，彌勒菩薩最初發心，種下各種善根，求證無上正等正覺。'

English version: 'Maudgalyayana! I recall in the past, when I was a wheel-turning king, I personally made offerings to six thousand Buddhas, all with the same name, called Dragon Tathagata, and their Shravaka disciples, with four kinds of offerings, all fully provided, but they did not even give me a prediction that I would become a Buddha in the future. Maudgalyayana! I recall in the past, when I was a wheel-turning king, I personally made offerings to one thousand Buddhas, all with the same name, called Purple Banner Tathagata, and their Shravaka disciples, with four kinds of offerings, all fully provided, but they did not even give me a prediction that I would become a Buddha in the future.' 'Maudgalyayana! I recall in the past, when I was a wheel-turning king, I personally made offerings to five hundred Buddhas, all with the same name, called Lotus Top Tathagata, and their Shravaka disciples, with four kinds of offerings, all fully provided, but they did not even give me a prediction that I would become a Buddha in the future. Maudgalyayana! I recall in the past, when I was a wheel-turning king, I personally made offerings to sixty-four Buddhas, all with the same name, called Conch Hair Tathagata, and their Shravaka disciples, with four kinds of offerings, all fully provided, but they did not even give me a prediction that I would become a Buddha in the future.' 'Maudgalyayana! I recall in the past, when I was a wheel-turning king, I personally made offerings to one Buddha, named Right Conduct Tathagata, and his Shravaka disciples, with four kinds of offerings, all fully provided, that Buddha also did not give me a prediction that I would attain Anuttara-samyak-sambodhi, as well as perfect knowledge and conduct, and understanding of all the world.' 'Maudgalyayana! I recall in the past, I made offerings to eighty-eight thousand billion Pratyekabuddhas, with banners, canopies, incense, flowers, and four kinds of offerings, all fully provided, even after those Buddhas passed away, I built pagodas and temples for them, making offerings as before, but they did not give me a prediction that I would attain Anuttara-samyak-sambodhi.' 'Maudgalyayana! I recall in the past, there was a Tathagata, named Good Thought Tathagata, Arhat, Samyak-sambuddha. Under that Buddha, Bodhisattva Maitreya first generated the aspiration, planted various good roots, seeking to attain Anuttara-samyak-sambodhi.'

。時，彌勒菩薩，身作轉輪聖王，名毗盧遮那。爾時，人民壽八萬歲。目揵連！彼善思如來初會說法，九萬六千億人得阿羅漢道，第二會說法，八萬四千億人得阿羅漢道，第三會說法，七萬二千億人得阿羅漢道。

「目揵連！彼毗盧遮那轉輪聖王，供養于彼善思如來，及聲聞眾，恭敬尊重，幡蓋花香四事具足。目揵連！時毗盧遮那轉輪聖王，見彼如來具足三十二大人相、八十種好，及聲聞眾，佛剎莊嚴，壽命歲數，即發道心，自口稱言：『希有世尊！愿我當來得作于佛，十號具足，還如今日善思如來，為于大眾聲聞人天恭敬圍繞，聽佛說法信受奉行，一種無異。』彌勒又言：『愿我當來為多眾生作諸利益，施與安樂，憐愍一切天人世間。』目揵連！彌勒菩薩在於我前四十餘劫發菩提心，而我然後始發道心，種諸善根，求阿耨多羅三藐三菩提。

「目揵連！我念往昔有一佛，名示誨幢如來。目揵連！我于彼佛國土之中作轉輪聖王，名曰牢弓，初發道心，種諸善根，求阿耨多羅三藐三菩提

那時，彌勒菩薩化身為轉輪聖王，名為毗盧遮那。那時，人民的壽命是八萬歲。目犍連！那位善思如來初次說法時，有九萬六千億人證得阿羅漢道；第二次說法時，有八萬四千億人證得阿羅漢道；第三次說法時，有七萬二千億人證得阿羅漢道。 目犍連！那位毗盧遮那轉輪聖王，供養那位善思如來以及聲聞弟子們，恭敬尊重，用幡蓋、鮮花、香等四種供品供養。目犍連！當時，毗盧遮那轉輪聖王看到那位如來具足三十二種大丈夫相、八十種隨形好，以及聲聞弟子們，佛國莊嚴，壽命長久，便發起了道心，自己說道：『稀有世尊！愿我將來也能成佛，具足十號，就像今日的善思如來一樣，被大眾、聲聞、人天恭敬圍繞，聽佛說法，信受奉行，沒有絲毫差別。』彌勒又發願說：『愿我將來能為眾多眾生帶來利益，給予安樂，憐憫一切天人世間。』目犍連！彌勒菩薩在我之前四十多劫就發了菩提心，而我之後才發道心，種下各種善根，求證阿耨多羅三藐三菩提。 目犍連！我回憶過去有一位佛，名為示誨幢如來。目犍連！我在那位佛的國土中做轉輪聖王，名為牢弓，那時初發道心，種下各種善根，求證阿耨多羅三藐三菩提。

At that time, the Bodhisattva Maitreya manifested as a Chakravartin king named Virochana. At that time, the people's lifespan was eighty thousand years. Maudgalyayana! When that Sugata Sumati first preached the Dharma, ninety-six trillion people attained Arhatship; when he preached the Dharma the second time, eighty-four trillion people attained Arhatship; when he preached the Dharma the third time, seventy-two trillion people attained Arhatship. Maudgalyayana! That Chakravartin king Virochana made offerings to that Sugata Sumati and his Shravaka disciples, with reverence and respect, using banners, canopies, flowers, and incense, the four kinds of offerings. Maudgalyayana! At that time, the Chakravartin king Virochana, seeing that Tathagata possessed the thirty-two major marks of a great man, the eighty minor marks, and the Shravaka disciples, the Buddha-land adorned, and the long lifespan, then generated the aspiration for enlightenment, and said to himself: 'Rare World Honored One! May I in the future also become a Buddha, possessing the ten titles, just like the Sugata Sumati of today, being respectfully surrounded by the masses, Shravakas, humans, and devas, listening to the Buddha's teachings, believing and practicing them, without any difference.' Maitreya also vowed: 'May I in the future bring benefits to many beings, give them peace and happiness, and have compassion for all beings in the heavens and the human world.' Maudgalyayana! Bodhisattva Maitreya generated the Bodhi mind more than forty kalpas before me, while I generated the aspiration for enlightenment later, planting various roots of goodness, seeking Anuttara-samyak-sambodhi. Maudgalyayana! I recall that in the past there was a Buddha named the Tathagata Displaying Banner of Instruction. Maudgalyayana! In that Buddha's land, I was a Chakravartin king named Firm Bow, and at that time I first generated the aspiration for enlightenment, planting various roots of goodness, seeking Anuttara-samyak-sambodhi.

。我時供養彼佛世尊，滿一千年，及聲聞眾，恭敬尊重，禮拜讚歎，四事充足，持五百具妙好衣裳一時佈施，乃至彼佛般涅槃後起舍利塔，高一由旬廣半由旬，七寶莊嚴，所謂金銀、頗梨、琉璃、赤真珠等，車𤦲馬瑙而以挍飾，復持種種幡蓋、幢鈴、香花、燈燭，以用供養。目揵連！我設如是諸供養已，晝夜精勤發廣大誓願：『于當來得作佛時，有諸眾生，不孝父母，不敬沙門及婆羅門，不識家內親疏尊卑，無信敬心，不信三世因緣業果，不信現在有于聖人，無一法行，唯行貪慾、瞋恚、愚癡，具足十惡，唯造雜業無一善事，愿我于彼世界之中，當得阿耨多羅三藐三菩提，憐愍彼等諸眾生故，說法教化作多利益，救護眾生，慈悲拔濟令離諸苦，安置樂中，為彼天人廣說於法。』目揵連！諸佛如來有是苦行希有之事，為諸眾生。

「目揵連！諸菩薩等，凡有四種微妙性行。何等為四？一自性行：二愿性行：三順性行：四轉性行。目揵連！云何名為自性行？若諸菩薩本性已來，賢良質直，順父母教，信敬沙門及婆羅門，善知家內尊卑親疏，知已恭敬，承事無失，具足十善，復更廣行其餘善業，是名菩薩自性行。云何名為愿性行？若諸菩薩發如是愿：『我於何時當得作佛阿羅訶三藐三佛陀十號具足

現代漢語譯本：我當時供養那位佛世尊，整整一千年，以及他的聲聞弟子們，恭敬尊重，禮拜讚歎，用四種供養品充足供奉，並一次性佈施五百件精美華麗的衣裳。甚至在那位佛陀涅槃后，我還建造了一座舍利塔，高一由旬，寬半由旬，用金、銀、水晶、琉璃、紅珍珠等七寶莊嚴，並用硨磲、瑪瑙加以裝飾。我又用各種幡蓋、寶幢、鈴鐺、香花、燈燭來供養。目犍連！我做了這些供養后，日夜精勤地發下宏大誓願：『將來我成佛時，如果有些眾生不孝順父母，不尊敬沙門和婆羅門，不瞭解家裡的親疏尊卑，沒有信仰和敬畏之心，不相信三世因果報應，不相信現在有聖人存在，沒有一絲善行，只行貪慾、嗔恚、愚癡，做盡十惡，只造惡業沒有一件善事。我願在那樣的世界中，證得無上正等正覺，爲了憐憫那些眾生，為他們說法教化，讓他們得到利益，救護他們，用慈悲心拔除他們的痛苦，讓他們安樂，為那些天人廣說佛法。』目犍連！諸佛如來爲了眾生，有這樣難得的苦行和稀有的事蹟。 目犍連！菩薩有四種微妙的性行。是哪四種呢？一是自性行，二是愿性行，三是順性行，四是轉性行。目犍連！什麼叫做自性行呢？如果菩薩本性就賢良正直，順從父母的教誨，信仰尊敬沙門和婆羅門，清楚瞭解家裡的尊卑親疏，瞭解后就恭敬對待，侍奉沒有過失，具足十善，還廣泛修行其他善業，這就叫做菩薩的自性行。什麼叫做愿性行呢？如果菩薩發這樣的愿：『我什麼時候才能成佛，成就阿羅訶三藐三佛陀，具足十種名號？』

English version: At that time, I made offerings to that World Honored Buddha for a full thousand years, as well as to his assembly of disciples, with reverence and respect, bowing and praising, providing them with the four requisites in abundance, and at one time, I donated five hundred sets of exquisite and beautiful garments. Even after that Buddha entered Nirvana, I built a stupa for his relics, one yojana in height and half a yojana in width, adorned with the seven treasures of gold, silver, crystal, lapis lazuli, red pearls, etc., and decorated with tridacna and agate. I also used various banners, canopies, streamers, bells, incense, flowers, and lamps for offerings. Maudgalyayana! After making these offerings, I diligently made a great vow day and night: 'In the future, when I become a Buddha, if there are beings who are not filial to their parents, do not respect the Shramanas and Brahmins, do not understand the hierarchy of family members, have no faith or reverence, do not believe in the karmic consequences of the three lifetimes, do not believe that there are sages in the present, have not a single virtuous practice, only engage in greed, hatred, and ignorance, commit all ten evils, and only create evil karma without a single good deed. I vow that in such a world, I will attain Anuttara-samyak-sambodhi, and out of compassion for those beings, I will preach the Dharma to educate them, bring them benefits, protect them, use compassion to remove their suffering, place them in happiness, and extensively preach the Dharma to those gods and humans.' Maudgalyayana! The Buddhas, Tathagatas, have such difficult practices and rare deeds for the sake of all beings. Maudgalyayana! There are four kinds of subtle natures and practices for Bodhisattvas. What are the four? First is the nature of self-practice, second is the nature of vow-practice, third is the nature of compliance-practice, and fourth is the nature of transformation-practice. Maudgalyayana! What is called the nature of self-practice? If a Bodhisattva is by nature virtuous and upright, follows the teachings of their parents, believes in and respects the Shramanas and Brahmins, clearly understands the hierarchy of family members, and after understanding, treats them with respect, serves them without fault, possesses the ten virtues, and also widely practices other virtuous deeds, this is called the Bodhisattva's nature of self-practice. What is called the nature of vow-practice? If a Bodhisattva makes such a vow: 'When will I become a Buddha, an Arhat, a Samyak-sambuddha, possessing the ten titles?'

。』是名菩薩愿性行。云何名為順性行？若諸菩薩成就具足六波羅蜜。何等為六？所謂檀波羅蜜，乃至般若波羅蜜，是名菩薩順性行。云何名為轉性行？如我供養然燈世尊，依彼因緣，讀誦則知，是名菩薩轉性行。目揵連！是名菩薩四種性行。」

爾時，世尊在舍衛國祇樹給孤獨園，以得作佛住于佛行，略說如上。時佛食訖，七日入定，念于往昔，諸佛、世尊、多陀阿伽度、阿羅訶、三藐三佛陀。爾時，阿難過七日後詣于佛所，頂禮佛足，卻坐一面。白佛言：「世尊！希有如來，身體清凈，面色巍巍，如我前見，今復倍常，光明增盛。世尊諸根，無量寂靜，坐何三昧？念何法相？」

爾時，世尊告阿難言：「如是阿難！如汝所說，多陀阿伽度、阿羅訶、三藐三佛陀，若入定住，念于往昔諸佛如來，得大自在神通智已，欲住一劫若減一劫，念百千億諸佛智慧，而如來智無有障礙。何以故？如來以具諸佛智慧度彼岸故。阿難！如來一食訖已，或住一劫或減一劫，欲住多少，隨意自在，無有疲惓。何以故？如來具得諸佛三昧度于彼岸，諸三昧中此最為勝

現代漢語譯本：『這是菩薩的願望和修行。』什麼叫做順性修行？如果各位菩薩圓滿成就了六波羅蜜，哪六種呢？就是佈施波羅蜜，乃至般若波羅蜜，這叫做菩薩的順性修行。什麼叫做轉性修行？就像我供養燃燈世尊，依靠那個因緣，讀誦就明白了，這叫做菩薩的轉性修行。目犍連！這叫做菩薩的四種修行。 當時，世尊在舍衛國的祇樹給孤獨園，以成佛的身份安住于佛的修行中，簡略地說了以上這些。當時佛吃完飯後，進入禪定七天，憶念過去諸佛、世尊、如來、應供、正等覺。當時，阿難在七天後到佛那裡，頂禮佛足，退坐在一旁。對佛說：『世尊！如來真是稀有，身體清凈，面容莊嚴，我之前見到您，現在更加勝過以往，光明更加增盛。世尊的諸根，無比寂靜，您入的是什麼三昧？憶念的是什麼法相？』 當時，世尊告訴阿難說：『是的，阿難！就像你所說的，如來、應供、正等覺，如果入定安住，憶念過去諸佛如來，得到大自在神通智慧后，想要安住一劫或者減少一劫，憶念百千億諸佛的智慧，而如來的智慧沒有障礙。為什麼呢？因為如來已經具備了諸佛的智慧，到達了彼岸。阿難！如來吃完一頓飯後，或者安住一劫或者減少一劫，想要安住多久，都可以隨意自在，沒有疲倦。為什麼呢？因為如來已經完全獲得了諸佛的三昧，到達了彼岸，在各種三昧中，這個是最殊勝的。』

English version: 『These are the vows and practices of a Bodhisattva.』 What is called 『following-nature practice』? If all Bodhisattvas fully accomplish the six Paramitas, what are the six? They are the Paramita of Giving, up to the Paramita of Wisdom. This is called a Bodhisattva』s following-nature practice. What is called 『transforming-nature practice』? Like my offering to the Dipankara Buddha, relying on that cause, reading and understanding, this is called a Bodhisattva』s transforming-nature practice. Maudgalyayana! These are called the four types of practices of a Bodhisattva. At that time, the World Honored One was in the Jeta Grove of Anathapindika in Shravasti, abiding in the practice of a Buddha, having attained Buddhahood, and briefly spoke the above. Then, after the Buddha had finished eating, he entered into meditation for seven days, recalling the past Buddhas, World Honored Ones, Tathagatas, Arhats, and Samyak-sambuddhas. Then, after seven days, Ananda went to the Buddha, bowed at his feet, and sat to one side. He said to the Buddha, 『World Honored One! The Tathagata is truly rare, with a pure body and a majestic countenance. I have seen you before, but now you are even more radiant, and your light is even more intense. World Honored One, your faculties are immeasurably serene. What Samadhi are you in? What Dharma aspect are you contemplating?』 At that time, the World Honored One said to Ananda, 『Yes, Ananda! As you have said, the Tathagata, Arhat, Samyak-sambuddha, if they enter into meditation and abide, recalling the past Buddhas, Tathagatas, having obtained great freedom, supernatural powers, and wisdom, if they wish to abide for one kalpa or less than one kalpa, recalling the wisdom of hundreds of thousands of billions of Buddhas, the Tathagata』s wisdom has no obstruction. Why is that? Because the Tathagata has already possessed the wisdom of all Buddhas and has reached the other shore. Ananda! After the Tathagata has finished one meal, whether he abides for one kalpa or less than one kalpa, he can abide as long as he wishes, freely and without fatigue. Why is that? Because the Tathagata has fully obtained the Samadhi of all Buddhas and has reached the other shore. Among all Samadhis, this is the most supreme.』

。」

佛告阿難：「我念往昔無量無邊阿僧祇劫，時世有佛，號帝釋幢多陀阿伽度、阿羅訶、三藐三佛陀，能為一切無量眾生作歸依處，能為眾生作慈悲宅，善能憐愍一切眾生，能與一切眾生安樂，有大威德，無量聖眾前後圍繞。阿難！彼帝釋幢如來有五百億諸聲聞眾，悉皆得證阿羅漢果，壽五千歲。彼帝釋幢如來授一菩薩記，次當作佛號上幢如來。阿難！彼上幢如來複授一菩薩記，次當作佛號幢相如來。阿難！彼幢相如來複授一菩薩記，次當作佛號喜幢如來。阿難！彼喜幢如來複授一菩薩記，次當作佛號十幢如來。阿難！彼十幢如來複授一菩薩記，次當作佛號難伏幢如來。

「阿難！彼難伏幢如來複授一菩薩記，次當作佛號明燈如來。阿難！彼明燈如來複授一菩薩記，次當作佛號善明燈如來。阿難！彼善明燈如來複授一菩薩記，次當作佛號建立如來。阿難！彼建立如來複授一菩薩記，次當作佛號善建立如來。阿難！彼善建立如來複授一菩薩記，次當作佛號龍仙如來。阿難！彼龍仙如來複授一菩薩記，次當作佛號無比威德如來。

「阿難！彼無比威德如來複授一菩薩記，次當作佛號聖所生如來。阿難！彼聖所生如來複授一菩薩記，次當作佛號妙勝如來

現代漢語譯本 佛陀告訴阿難：『我回憶過去無量無邊的阿僧祇劫，那時世間有佛，號為帝釋幢多陀阿伽度、阿羅訶、三藐三佛陀，他能為一切無量眾生提供歸依之處，能為眾生提供慈悲的住所，善於憐憫一切眾生，能給予一切眾生安樂，具有大威德，有無量聖眾前後圍繞。阿難！那位帝釋幢如來有五百億諸聲聞弟子，都已證得阿羅漢果，壽命五千歲。那位帝釋幢如來為一位菩薩授記，預言他下次成佛，佛號為上幢如來。阿難！那位上幢如來又為一位菩薩授記，預言他下次成佛，佛號為幢相如來。阿難！那位幢相如來又為一位菩薩授記，預言他下次成佛，佛號為喜幢如來。阿難！那位喜幢如來又為一位菩薩授記，預言他下次成佛，佛號為十幢如來。阿難！那位十幢如來又為一位菩薩授記，預言他下次成佛，佛號為難伏幢如來。』 『阿難！那位難伏幢如來又為一位菩薩授記，預言他下次成佛，佛號為明燈如來。阿難！那位明燈如來又為一位菩薩授記，預言他下次成佛，佛號為善明燈如來。阿難！那位善明燈如來又為一位菩薩授記，預言他下次成佛，佛號為建立如來。阿難！那位建立如來又為一位菩薩授記，預言他下次成佛，佛號為善建立如來。阿難！那位善建立如來又為一位菩薩授記，預言他下次成佛，佛號為龍仙如來。阿難！那位龍仙如來又為一位菩薩授記，預言他下次成佛，佛號為無比威德如來。』 『阿難！那位無比威德如來又為一位菩薩授記，預言他下次成佛，佛號為聖所生如來。阿難！那位聖所生如來又為一位菩薩授記，預言他下次成佛，佛號為妙勝如來。』

English version The Buddha told Ananda: 'I recall in the past, immeasurable and boundless asamkhya kalpas ago, there was a Buddha in the world named Emperor Banner Tathagata, Arhat, Samyaksambuddha. He was able to be a refuge for all immeasurable beings, able to be a dwelling of compassion for beings, skilled in having compassion for all beings, able to give all beings peace and happiness, possessing great power and virtue, with immeasurable holy beings surrounding him. Ananda! That Emperor Banner Tathagata had five hundred billion disciples who were Shravakas, all of whom had attained the Arhat fruit, with a lifespan of five thousand years. That Emperor Banner Tathagata gave a prophecy to a Bodhisattva, predicting that he would become a Buddha next, named Upper Banner Tathagata. Ananda! That Upper Banner Tathagata again gave a prophecy to a Bodhisattva, predicting that he would become a Buddha next, named Banner Appearance Tathagata. Ananda! That Banner Appearance Tathagata again gave a prophecy to a Bodhisattva, predicting that he would become a Buddha next, named Joyful Banner Tathagata. Ananda! That Joyful Banner Tathagata again gave a prophecy to a Bodhisattva, predicting that he would become a Buddha next, named Ten Banner Tathagata. Ananda! That Ten Banner Tathagata again gave a prophecy to a Bodhisattva, predicting that he would become a Buddha next, named Difficult to Subdue Banner Tathagata.' 'Ananda! That Difficult to Subdue Banner Tathagata again gave a prophecy to a Bodhisattva, predicting that he would become a Buddha next, named Bright Lamp Tathagata. Ananda! That Bright Lamp Tathagata again gave a prophecy to a Bodhisattva, predicting that he would become a Buddha next, named Good Bright Lamp Tathagata. Ananda! That Good Bright Lamp Tathagata again gave a prophecy to a Bodhisattva, predicting that he would become a Buddha next, named Establishing Tathagata. Ananda! That Establishing Tathagata again gave a prophecy to a Bodhisattva, predicting that he would become a Buddha next, named Good Establishing Tathagata. Ananda! That Good Establishing Tathagata again gave a prophecy to a Bodhisattva, predicting that he would become a Buddha next, named Dragon Immortal Tathagata. Ananda! That Dragon Immortal Tathagata again gave a prophecy to a Bodhisattva, predicting that he would become a Buddha next, named Incomparable Power and Virtue Tathagata.' 'Ananda! That Incomparable Power and Virtue Tathagata again gave a prophecy to a Bodhisattva, predicting that he would become a Buddha next, named Holy Born Tathagata. Ananda! That Holy Born Tathagata again gave a prophecy to a Bodhisattva, predicting that he would become a Buddha next, named Wonderful Victory Tathagata.'

。阿難！彼妙勝如來複授一菩薩記，次當作佛號仙勝如來。阿難！彼仙勝如來複授一菩薩記，次當作佛號普陰如來。阿難！彼普陰如來複授一菩薩記，次當作佛號預相如來。阿難！彼預相如來複授一菩薩記，次當作佛號上族如來。阿難！彼上族如來複授一菩薩記，次當作佛號自境界如來。

「阿難！彼自境界如來複授一菩薩記，次當作佛號無等如來。阿難！彼無等如來複授一菩薩記，次當作佛號拘留孫如來。阿難！彼拘留孫如來複授一菩薩記，次當作佛號大光明如來。阿難！彼大光明如來複授一菩薩記，次當作佛號離憂如來。阿難！彼離憂如來複授一菩薩記，次當作佛號舍洪水如來。阿難！彼舍洪水如來複授一菩薩記，次當作佛號大力如來。阿難！彼大力如來複授一菩薩記，次當作佛號至彼岸如來。

「阿難！彼至彼岸如來複授一菩薩記，次當作佛號日如來。阿難！彼日如來複授一菩薩記，次當作佛號寂滅如來。阿難！彼寂滅如來複授一菩薩記，次當作佛號大震聲如來。阿難！彼大震聲如來複授一菩薩記，次當作佛號自王如來。

「阿難！彼自王如來複授一菩薩記，次當作佛號寶王如來。阿難！彼寶王如來複授一菩薩記，次當作佛號宿王如來

現代漢語譯本：阿難！那位妙勝如來又給一位菩薩授記，他將來會成佛，佛號為仙勝如來。阿難！那位仙勝如來又給一位菩薩授記，他將來會成佛，佛號為普陰如來。阿難！那位普陰如來又給一位菩薩授記，他將來會成佛，佛號為預相如來。阿難！那位預相如來又給一位菩薩授記，他將來會成佛，佛號為上族如來。阿難！那位上族如來又給一位菩薩授記，他將來會成佛，佛號為自境界如來。 阿難！那位自境界如來又給一位菩薩授記，他將來會成佛，佛號為無等如來。阿難！那位無等如來又給一位菩薩授記，他將來會成佛，佛號為拘留孫如來。阿難！那位拘留孫如來又給一位菩薩授記，他將來會成佛，佛號為大光明如來。阿難！那位大光明如來又給一位菩薩授記，他將來會成佛，佛號為離憂如來。阿難！那位離憂如來又給一位菩薩授記，他將來會成佛，佛號為舍洪水如來。阿難！那位舍洪水如來又給一位菩薩授記，他將來會成佛，佛號為大力如來。阿難！那位大力如來又給一位菩薩授記，他將來會成佛，佛號為至彼岸如來。 阿難！那位至彼岸如來又給一位菩薩授記，他將來會成佛，佛號為日如來。阿難！那位日如來又給一位菩薩授記，他將來會成佛，佛號為寂滅如來。阿難！那位寂滅如來又給一位菩薩授記，他將來會成佛，佛號為大震聲如來。阿難！那位大震聲如來又給一位菩薩授記，他將來會成佛，佛號為自王如來。 阿難！那位自王如來又給一位菩薩授記，他將來會成佛，佛號為寶王如來。阿難！那位寶王如來又給一位菩薩授記，他將來會成佛，佛號為宿王如來。

English version: Ananda! That Wonderful Victorious Thus Come One again conferred a prophecy upon a Bodhisattva, who will next become a Buddha named Immortal Victorious Thus Come One. Ananda! That Immortal Victorious Thus Come One again conferred a prophecy upon a Bodhisattva, who will next become a Buddha named Universal Shade Thus Come One. Ananda! That Universal Shade Thus Come One again conferred a prophecy upon a Bodhisattva, who will next become a Buddha named Foretoken Thus Come One. Ananda! That Foretoken Thus Come One again conferred a prophecy upon a Bodhisattva, who will next become a Buddha named Upper Lineage Thus Come One. Ananda! That Upper Lineage Thus Come One again conferred a prophecy upon a Bodhisattva, who will next become a Buddha named Self-Realm Thus Come One. Ananda! That Self-Realm Thus Come One again conferred a prophecy upon a Bodhisattva, who will next become a Buddha named Unequaled Thus Come One. Ananda! That Unequaled Thus Come One again conferred a prophecy upon a Bodhisattva, who will next become a Buddha named Krakucchanda Thus Come One. Ananda! That Krakucchanda Thus Come One again conferred a prophecy upon a Bodhisattva, who will next become a Buddha named Great Light Thus Come One. Ananda! That Great Light Thus Come One again conferred a prophecy upon a Bodhisattva, who will next become a Buddha named Free from Sorrow Thus Come One. Ananda! That Free from Sorrow Thus Come One again conferred a prophecy upon a Bodhisattva, who will next become a Buddha named Abandon Flood Thus Come One. Ananda! That Abandon Flood Thus Come One again conferred a prophecy upon a Bodhisattva, who will next become a Buddha named Great Strength Thus Come One. Ananda! That Great Strength Thus Come One again conferred a prophecy upon a Bodhisattva, who will next become a Buddha named Reached the Other Shore Thus Come One. Ananda! That Reached the Other Shore Thus Come One again conferred a prophecy upon a Bodhisattva, who will next become a Buddha named Sun Thus Come One. Ananda! That Sun Thus Come One again conferred a prophecy upon a Bodhisattva, who will next become a Buddha named Quiescence Thus Come One. Ananda! That Quiescence Thus Come One again conferred a prophecy upon a Bodhisattva, who will next become a Buddha named Great Thunderous Sound Thus Come One. Ananda! That Great Thunderous Sound Thus Come One again conferred a prophecy upon a Bodhisattva, who will next become a Buddha named Self-King Thus Come One. Ananda! That Self-King Thus Come One again conferred a prophecy upon a Bodhisattva, who will next become a Buddha named Jewel King Thus Come One. Ananda! That Jewel King Thus Come One again conferred a prophecy upon a Bodhisattva, who will next become a Buddha named Constellation King Thus Come One.

。阿難！彼宿王如來複授一菩薩記，次當作佛號微妙如來。阿難！彼微妙如來複授一菩薩記，次當作佛號梵音如來。

「阿難！彼梵音如來複授一菩薩記，次當作佛號功德生如來。彼功德生如來，有七十億聲聞弟子，皆悉證於阿羅漢果，其佛壽命足七萬年，般涅槃后，正法住世滿三千歲。

「阿難！彼功德生如來複授一菩薩記，次當作佛號龍觀如來。彼龍觀如來，得菩提已，為諸眾生住世一劫。

「阿難！彼龍觀如來複授一菩薩記，次當作佛號無畏上如來。阿難！彼無畏上如來複授一菩薩記，次當作佛號龍上如來。阿難！彼龍上如來複授一菩薩記，次當作佛號天德如來。阿難！彼天德如來複授一菩薩記，次當作佛號身份上如來。

「阿難！彼身份上如來複授一菩薩記，次當作佛號無比月如來。阿難！彼無比月如來複授一菩薩記，次當作佛號因上如來。阿難！彼因上如來，有一千六百聲聞弟子，皆阿羅漢。阿難！彼因上如來複授一菩薩記，次當作佛號紫上如來。

「阿難！彼紫上如來複授一菩薩記，次當作佛號多伽羅尸棄如來。阿難！彼多伽羅尸棄如來複授一菩薩記，次當作佛號蓮花上如來。阿難！彼蓮華上如來複授一菩薩記，次當作佛號憍陳如如來

現代漢語譯本：阿難！那位宿王如來又給一位菩薩授記，他將來成佛，佛號為微妙如來。阿難！那位微妙如來又給一位菩薩授記，他將來成佛，佛號為梵音如來。 阿難！那位梵音如來又給一位菩薩授記，他將來成佛，佛號為功德生如來。那位功德生如來，有七十億聲聞弟子，都證得了阿羅漢果位，他的壽命長達七萬年，涅槃之後，正法住世三千年。 阿難！那位功德生如來又給一位菩薩授記，他將來成佛，佛號為龍觀如來。那位龍觀如來，證得菩提之後，爲了眾生住世一劫。 阿難！那位龍觀如來又給一位菩薩授記，他將來成佛，佛號為無畏上如來。阿難！那位無畏上如來又給一位菩薩授記，他將來成佛，佛號為龍上如來。阿難！那位龍上如來又給一位菩薩授記，他將來成佛，佛號為天德如來。阿難！那位天德如來又給一位菩薩授記，他將來成佛，佛號為身份上如來。 阿難！那位身份上如來又給一位菩薩授記，他將來成佛，佛號為無比月如來。阿難！那位無比月如來又給一位菩薩授記，他將來成佛，佛號為因上如來。阿難！那位因上如來，有一千六百位聲聞弟子，都證得了阿羅漢果位。阿難！那位因上如來又給一位菩薩授記，他將來成佛，佛號為紫上如來。 阿難！那位紫上如來又給一位菩薩授記，他將來成佛，佛號為多伽羅尸棄如來。阿難！那位多伽羅尸棄如來又給一位菩薩授記，他將來成佛，佛號為蓮花上如來。阿難！那位蓮花上如來又給一位菩薩授記，他將來成佛，佛號為憍陳如如來。

English version: Ananda! That King of Constellations Tathagata again conferred a prophecy upon a Bodhisattva, that he would next become a Buddha named Wonderful Tathagata. Ananda! That Wonderful Tathagata again conferred a prophecy upon a Bodhisattva, that he would next become a Buddha named Brahma Sound Tathagata. Ananda! That Brahma Sound Tathagata again conferred a prophecy upon a Bodhisattva, that he would next become a Buddha named Merit Born Tathagata. That Merit Born Tathagata had seventy billion Shravaka disciples, all of whom attained the Arhat fruit. His lifespan was a full seventy thousand years, and after his Parinirvana, the True Dharma would remain in the world for three thousand years. Ananda! That Merit Born Tathagata again conferred a prophecy upon a Bodhisattva, that he would next become a Buddha named Dragon Observation Tathagata. That Dragon Observation Tathagata, having attained Bodhi, would dwell in the world for one kalpa for the sake of all beings. Ananda! That Dragon Observation Tathagata again conferred a prophecy upon a Bodhisattva, that he would next become a Buddha named Fearless Supreme Tathagata. Ananda! That Fearless Supreme Tathagata again conferred a prophecy upon a Bodhisattva, that he would next become a Buddha named Dragon Supreme Tathagata. Ananda! That Dragon Supreme Tathagata again conferred a prophecy upon a Bodhisattva, that he would next become a Buddha named Heavenly Virtue Tathagata. Ananda! That Heavenly Virtue Tathagata again conferred a prophecy upon a Bodhisattva, that he would next become a Buddha named Body Division Supreme Tathagata. Ananda! That Body Division Supreme Tathagata again conferred a prophecy upon a Bodhisattva, that he would next become a Buddha named Incomparable Moon Tathagata. Ananda! That Incomparable Moon Tathagata again conferred a prophecy upon a Bodhisattva, that he would next become a Buddha named Cause Supreme Tathagata. Ananda! That Cause Supreme Tathagata had one thousand six hundred Shravaka disciples, all of whom were Arhats. Ananda! That Cause Supreme Tathagata again conferred a prophecy upon a Bodhisattva, that he would next become a Buddha named Purple Supreme Tathagata. Ananda! That Purple Supreme Tathagata again conferred a prophecy upon a Bodhisattva, that he would next become a Buddha named Tagara Shikhi Tathagata. Ananda! That Tagara Shikhi Tathagata again conferred a prophecy upon a Bodhisattva, that he would next become a Buddha named Lotus Supreme Tathagata. Ananda! That Lotus Supreme Tathagata again conferred a prophecy upon a Bodhisattva, that he would next become a Buddha named Ajnata Kaundinya Tathagata.

。阿難！彼憍陳如如來，同名號者有一百佛，所住之劫名小蓮花。彼憍陳如如來，各各皆有三百億眾聲聞弟子，皆阿羅漢。彼諸如來，一一住壽各三百歲，佛涅槃后，正法住世亦三百歲。

「阿難！其最後憍陳如如來複授一菩薩記，次當作佛號栴檀如來。阿難！彼栴檀如來複授一菩薩記，次當作佛號明燈如來。

「阿難！彼明燈如來複授一菩薩記，次當作佛號利益如來。

「阿難！彼利益如來複授一菩薩記，次當作佛號善德如來。彼善德如來，以佛眼觀一切眾生，為欲憐愍諸眾生故，不斷佛種住世千劫。彼善德如來、多陀阿伽度、阿羅訶、三藐三佛陀，有三十二億那由他聲聞弟子，皆阿羅漢。阿難！彼善德如來複授一菩薩記，次當作佛號明星如來。

「阿難！彼明星如來複授一菩薩記，次當作佛號護世知足如來。彼護世知足如來，過於無量那由他劫，然後作佛。阿難！彼護世知足如來，有二十億聲聞弟子，皆阿羅漢。

「阿難！彼護世知足如來複授一菩薩記，次當作佛號尸棄如來。阿難！彼尸棄如來成佛之處，劫名蓮華，于彼劫內，同號尸棄多陀阿伽度、阿羅訶、三藐三佛陀，有六十二次第得佛。阿難其尸棄如來，最在於后得菩提者，復授一菩薩記，次當作佛號出生如來

現代漢語譯本：阿難！那位憍陳如如來，同名號的有一百位佛，他們所住的劫名為小蓮花。那些憍陳如如來，每一位都有三百億眾的聲聞弟子，都是阿羅漢。那些如來，每一位的壽命都是三百年，佛涅槃后，正法住世也是三百年。 阿難！最後一位憍陳如如來又授記一位菩薩，他將來會成佛，佛號為栴檀如來。阿難！那位栴檀如來又授記一位菩薩，他將來會成佛，佛號為明燈如來。 阿難！那位明燈如來又授記一位菩薩，他將來會成佛，佛號為利益如來。 阿難！那位利益如來又授記一位菩薩，他將來會成佛，佛號為善德如來。那位善德如來，用佛眼觀察一切眾生，爲了憐憫眾生，不斷佛種，住世千劫。那位善德如來、多陀阿伽度、阿羅訶、三藐三佛陀，有三十二億那由他的聲聞弟子，都是阿羅漢。阿難！那位善德如來又授記一位菩薩，他將來會成佛，佛號為明星如來。 阿難！那位明星如來又授記一位菩薩，他將來會成佛，佛號為護世知足如來。那位護世知足如來，經過無量那由他劫之後，才成佛。阿難！那位護世知足如來，有二十億聲聞弟子，都是阿羅漢。 阿難！那位護世知足如來又授記一位菩薩，他將來會成佛，佛號為尸棄如來。阿難！那位尸棄如來成佛的地方，劫名為蓮華，在那一劫內，同號尸棄多陀阿伽度、阿羅訶、三藐三佛陀的，有六十二位次第成佛。阿難，那位尸棄如來，最後一位得菩提的，又授記一位菩薩，他將來會成佛，佛號為出生如來。

English version: 'Ananda! That Kaundinya Tathagata, there are one hundred Buddhas with the same name, and the kalpa in which they dwell is called Small Lotus. Those Kaundinya Tathagatas each have three hundred billion Shravaka disciples, all of whom are Arhats. Each of those Tathagatas lives for three hundred years, and after the Buddha's Nirvana, the Dharma remains in the world for three hundred years as well.' 'Ananda! The last Kaundinya Tathagata again prophesied for a Bodhisattva, who will become a Buddha named Chandana Tathagata. Ananda! That Chandana Tathagata again prophesied for a Bodhisattva, who will become a Buddha named Bright Lamp Tathagata.' 'Ananda! That Bright Lamp Tathagata again prophesied for a Bodhisattva, who will become a Buddha named Benefit Tathagata.' 'Ananda! That Benefit Tathagata again prophesied for a Bodhisattva, who will become a Buddha named Good Virtue Tathagata. That Good Virtue Tathagata, with his Buddha eye, observes all sentient beings, and out of compassion for all sentient beings, he does not extinguish the Buddha seed and remains in the world for a thousand kalpas. That Good Virtue Tathagata, Tathagata, Arhat, Samyak-sambuddha, has thirty-two billion nayutas of Shravaka disciples, all of whom are Arhats. Ananda! That Good Virtue Tathagata again prophesied for a Bodhisattva, who will become a Buddha named Bright Star Tathagata.' 'Ananda! That Bright Star Tathagata again prophesied for a Bodhisattva, who will become a Buddha named World Protector Content Tathagata. That World Protector Content Tathagata, after countless nayutas of kalpas, then becomes a Buddha. Ananda! That World Protector Content Tathagata has twenty billion Shravaka disciples, all of whom are Arhats.' 'Ananda! That World Protector Content Tathagata again prophesied for a Bodhisattva, who will become a Buddha named Sikhi Tathagata. Ananda! The place where that Sikhi Tathagata becomes a Buddha, the kalpa is named Lotus, and within that kalpa, there are sixty-two Buddhas in succession with the same name Sikhi Tathagata, Arhat, Samyak-sambuddha. Ananda, that Sikhi Tathagata, the last one to attain Bodhi, again prophesied for a Bodhisattva, who will become a Buddha named Birth Tathagata.'

。阿難！彼出生佛多陀阿伽度、阿羅訶、三藐三佛陀，憐愍一切諸眾生故，住世教化滿二千劫。

「阿難！彼出生如來複授一菩薩記，次當作佛號善目如來。

「阿難！彼善目如來複授一菩薩記，次當作佛號商主如來。

「阿難！彼商主如來複授一菩薩記，次當作佛號善生如來。阿難！彼善生佛多陀阿伽度、阿羅訶、三藐三佛陀，壽命少時，唯住一日，于其中間，教化八萬四千聲聞，悉皆令得阿羅漢果。阿難！彼善生如來複授一菩薩記，次當作佛號梵德如來。阿難！彼梵德如來，有三十二億聲聞弟子，皆阿羅漢；彼梵德如來，般涅槃后，正法住世滿三萬歲。

「阿難！彼梵德如來複授一菩薩記，次當作佛號青蓮花如來。

「阿難！彼青蓮華如來複授一菩薩記，次當作佛號善見如來。阿難！彼善見佛多陀阿伽度、阿羅訶、三藐三佛陀，有三千億聲聞弟子，皆阿羅漢。

「阿難！彼善見如來複授一菩薩記，次當作佛號見真諦如來。阿難！彼見真諦如來複授一菩薩記，次當作佛號根如來。阿難！彼根如來複授一菩薩記，次當作佛號紫色如來。阿難！彼紫色如來複授一菩薩記，次當作佛號為他如來。

「阿難！彼為他如來複授一菩薩記，次當作佛號南斗宿如來

現代漢語譯本：阿難！那位出生的佛陀，如來、應供、正等覺，因為憐憫一切眾生，住世教化了整整二千劫。 阿難！那位出生的如來又給一位菩薩授記，他將來會成佛，佛號為善目如來。 阿難！那位善目如來又給一位菩薩授記，他將來會成佛，佛號為商主如來。 阿難！那位商主如來又給一位菩薩授記，他將來會成佛，佛號為善生如來。阿難！那位善生佛陀，如來、應供、正等覺，壽命很短，只住世一天，在這期間，教化了八萬四千聲聞，都讓他們證得了阿羅漢果。阿難！那位善生如來又給一位菩薩授記，他將來會成佛，佛號為梵德如來。阿難！那位梵德如來，有三十二億聲聞弟子，都是阿羅漢；那位梵德如來，涅槃后，正法住世滿三萬年。 阿難！那位梵德如來又給一位菩薩授記，他將來會成佛，佛號為青蓮花如來。 阿難！那位青蓮花如來又給一位菩薩授記，他將來會成佛，佛號為善見如來。阿難！那位善見佛陀，如來、應供、正等覺，有三千億聲聞弟子，都是阿羅漢。 阿難！那位善見如來又給一位菩薩授記，他將來會成佛，佛號為見真諦如來。阿難！那位見真諦如來又給一位菩薩授記，他將來會成佛，佛號為根如來。阿難！那位根如來又給一位菩薩授記，他將來會成佛，佛號為紫色如來。阿難！那位紫色如來又給一位菩薩授記，他將來會成佛，佛號為為他如來。 阿難！那位為他如來又給一位菩薩授記，他將來會成佛，佛號為南斗宿如來。

English version: 'Ananda! That Buddha who was born, the Tathagata, Arhat, Samyaksambuddha, out of compassion for all living beings, lived in the world and taught for a full two thousand kalpas.' 'Ananda! That Tathagata who was born also gave a prophecy to a Bodhisattva, that he would become a Buddha named Good Eyes Tathagata.' 'Ananda! That Good Eyes Tathagata also gave a prophecy to a Bodhisattva, that he would become a Buddha named Merchant Lord Tathagata.' 'Ananda! That Merchant Lord Tathagata also gave a prophecy to a Bodhisattva, that he would become a Buddha named Good Birth Tathagata. Ananda! That Good Birth Buddha, the Tathagata, Arhat, Samyaksambuddha, had a short lifespan, only living for one day, during which he taught eighty-four thousand Sravakas, all of whom attained the Arhat fruit. Ananda! That Good Birth Tathagata also gave a prophecy to a Bodhisattva, that he would become a Buddha named Brahma Virtue Tathagata. Ananda! That Brahma Virtue Tathagata had thirty-two billion Sravaka disciples, all of whom were Arhats; after that Brahma Virtue Tathagata entered Nirvana, the true Dharma remained in the world for a full thirty thousand years.' 'Ananda! That Brahma Virtue Tathagata also gave a prophecy to a Bodhisattva, that he would become a Buddha named Blue Lotus Flower Tathagata.' 'Ananda! That Blue Lotus Flower Tathagata also gave a prophecy to a Bodhisattva, that he would become a Buddha named Good Vision Tathagata. Ananda! That Good Vision Buddha, the Tathagata, Arhat, Samyaksambuddha, had three thousand billion Sravaka disciples, all of whom were Arhats.' 'Ananda! That Good Vision Tathagata also gave a prophecy to a Bodhisattva, that he would become a Buddha named Seeing the True Meaning Tathagata. Ananda! That Seeing the True Meaning Tathagata also gave a prophecy to a Bodhisattva, that he would become a Buddha named Root Tathagata. Ananda! That Root Tathagata also gave a prophecy to a Bodhisattva, that he would become a Buddha named Purple Tathagata. Ananda! That Purple Tathagata also gave a prophecy to a Bodhisattva, that he would become a Buddha named For Others Tathagata.' 'Ananda! That For Others Tathagata also gave a prophecy to a Bodhisattva, that he would become a Buddha named Southern Dipper Constellation Tathagata.'

。阿難！彼南斗宿如來複授一菩薩記，次當作佛號娑羅如來。阿難！彼娑羅如來複授一菩薩記，次當作佛號主領如來。阿難！彼主領如來複授一菩薩記，次當作佛號大主領如來。」

「阿難！彼大主領如來複授一菩薩記，次當作佛號智勝如來。阿難！彼智勝如來複授一菩薩記，次當作佛號普賢如來。

佛本行集經卷第一 大正藏第 03 冊 No. 0190 佛本行集經

佛本行集經卷第二

隋天竺三藏阇那崛多譯發心供養品中

「阿難！彼普賢如來複授一菩薩記，次當作佛號月如來。阿難！彼月如來複授一菩薩記，次當作佛號分陀利如來。阿難！彼分陀利如來複授一菩薩記，次當作佛號無垢如來。阿難！彼無垢如來複授一菩薩記，次當作佛號證我如來。

「阿難！彼證我如來複授一菩薩記，次當作佛號大雨如來。阿難！彼大雨如來複授一菩薩記，次當作佛號無畏如來。阿難！彼無畏如來複授一菩薩記，次當作佛號自光明如來。阿難！彼自光明如來複授一菩薩記，次當作佛號大力如來。

「阿難！彼大力如來複授一菩薩記，次當作佛號日如來。阿難！彼日如來複授一菩薩記，次當作佛號秋光如來。阿難！彼秋光如來複授一菩薩記，次當作佛號熱光如來

現代漢語譯本：阿難！那位南斗宿如來又給一位菩薩授記，他將來會成佛，佛號為娑羅如來。阿難！那位娑羅如來又給一位菩薩授記，他將來會成佛，佛號為主領如來。阿難！那位主領如來又給一位菩薩授記，他將來會成佛，佛號為大主領如來。 阿難！那位大主領如來又給一位菩薩授記，他將來會成佛，佛號為智勝如來。阿難！那位智勝如來又給一位菩薩授記，他將來會成佛，佛號為普賢如來。 佛本行集經卷第一 大正藏第 03 冊 No. 0190 佛本行集經 佛本行集經卷第二 隋天竺三藏阇那崛多譯發心供養品中 阿難！那位普賢如來又給一位菩薩授記，他將來會成佛，佛號為月如來。阿難！那位月如來又給一位菩薩授記，他將來會成佛，佛號為分陀利如來。阿難！那位分陀利如來又給一位菩薩授記，他將來會成佛，佛號為無垢如來。阿難！那位無垢如來又給一位菩薩授記，他將來會成佛，佛號為證我如來。 阿難！那位證我如來又給一位菩薩授記，他將來會成佛，佛號為大雨如來。阿難！那位大雨如來又給一位菩薩授記，他將來會成佛，佛號為無畏如來。阿難！那位無畏如來又給一位菩薩授記，他將來會成佛，佛號為自光明如來。阿難！那位自光明如來又給一位菩薩授記，他將來會成佛，佛號為大力如來。 阿難！那位大力如來又給一位菩薩授記，他將來會成佛，佛號為日如來。阿難！那位日如來又給一位菩薩授記，他將來會成佛，佛號為秋光如來。阿難！那位秋光如來又給一位菩薩授記，他將來會成佛，佛號為熱光如來。

English version: Ananda! That Southern Dipper Constellation Tathagata further conferred a prophecy upon a Bodhisattva, who will next become a Buddha named Sala Tathagata. Ananda! That Sala Tathagata further conferred a prophecy upon a Bodhisattva, who will next become a Buddha named Lord Leader Tathagata. Ananda! That Lord Leader Tathagata further conferred a prophecy upon a Bodhisattva, who will next become a Buddha named Great Lord Leader Tathagata. Ananda! That Great Lord Leader Tathagata further conferred a prophecy upon a Bodhisattva, who will next become a Buddha named Wisdom Victorious Tathagata. Ananda! That Wisdom Victorious Tathagata further conferred a prophecy upon a Bodhisattva, who will next become a Buddha named Universal Worthy Tathagata. The Sutra of the Collection of the Buddha's Original Acts, Volume 1 Taisho Tripitaka Volume 03, No. 0190, The Sutra of the Collection of the Buddha's Original Acts The Sutra of the Collection of the Buddha's Original Acts, Volume 2 Translated by the Tripiṭaka Master Jñānagupta of India during the Sui Dynasty, in the Chapter on the Arising of the Mind of Offering Ananda! That Universal Worthy Tathagata further conferred a prophecy upon a Bodhisattva, who will next become a Buddha named Moon Tathagata. Ananda! That Moon Tathagata further conferred a prophecy upon a Bodhisattva, who will next become a Buddha named Pundarika Tathagata. Ananda! That Pundarika Tathagata further conferred a prophecy upon a Bodhisattva, who will next become a Buddha named Immaculate Tathagata. Ananda! That Immaculate Tathagata further conferred a prophecy upon a Bodhisattva, who will next become a Buddha named Witnessing Self Tathagata. Ananda! That Witnessing Self Tathagata further conferred a prophecy upon a Bodhisattva, who will next become a Buddha named Great Rain Tathagata. Ananda! That Great Rain Tathagata further conferred a prophecy upon a Bodhisattva, who will next become a Buddha named Fearless Tathagata. Ananda! That Fearless Tathagata further conferred a prophecy upon a Bodhisattva, who will next become a Buddha named Self-Luminous Tathagata. Ananda! That Self-Luminous Tathagata further conferred a prophecy upon a Bodhisattva, who will next become a Buddha named Great Strength Tathagata. Ananda! That Great Strength Tathagata further conferred a prophecy upon a Bodhisattva, who will next become a Buddha named Sun Tathagata. Ananda! That Sun Tathagata further conferred a prophecy upon a Bodhisattva, who will next become a Buddha named Autumn Light Tathagata. Ananda! That Autumn Light Tathagata further conferred a prophecy upon a Bodhisattva, who will next become a Buddha named Hot Light Tathagata.

。阿難！彼熱光如來複授一菩薩記，次當作佛號相如來。阿難！彼相如來複授一菩薩記，次當作佛號無比如來。

「阿難！彼無比如來複授一菩薩記，次當作佛號勝上如來。阿難！彼勝上如來複授一菩薩記，次當作佛號相上如來。阿難！彼相上如來複授一菩薩記，次當作佛號娑羅王如來。阿難！彼娑羅王如來複授一菩薩記，次當作佛號身上如來。

「阿難！彼身上如來複授一菩薩記，次當作佛號無處畏如來。阿難！彼無處畏如來複授一菩薩記，次當作佛號化如來。阿難！彼化如來複授一菩薩記，次當作佛號寂定如來。阿難！彼寂定如來複授一菩薩記，次當作佛號勝王如來。

「阿難！彼勝王如來成佛之處，其劫名賢，有三百佛皆同一號，號勝王如來。阿難！彼勝王如來，最在後佛，復授一菩薩記，次當作佛號一切事見如來。阿難！彼一切事見如來有三億眾聲聞弟子，皆阿羅漢。

「阿難！彼一切事見如來複授一菩薩記，次當作佛號無憂如來。阿難！彼無憂如來複授一菩薩記，次當作佛號龍上如來。阿難！彼龍上如來複授一菩薩記，次當作佛號閻浮上如來。阿難！彼閻浮上如來複授一菩薩記，次當作佛號尼拘陀如來。阿難！彼尼拘陀如來複授一菩薩記，次當作佛號廣信如來

現代漢語譯本：阿難！那位熱光如來又給一位菩薩授記，他將來會成佛，佛號為相如來。阿難！那位相如來又給一位菩薩授記，他將來會成佛，佛號為無比如來。 阿難！那位無比如來又給一位菩薩授記，他將來會成佛，佛號為勝上如來。阿難！那位勝上如來又給一位菩薩授記，他將來會成佛，佛號為相上如來。阿難！那位相上如來又給一位菩薩授記，他將來會成佛，佛號為娑羅王如來。阿難！那位娑羅王如來又給一位菩薩授記，他將來會成佛，佛號為身上如來。 阿難！那位身上如來又給一位菩薩授記，他將來會成佛，佛號為無處畏如來。阿難！那位無處畏如來又給一位菩薩授記，他將來會成佛，佛號為化如來。阿難！那位化如來又給一位菩薩授記，他將來會成佛，佛號為寂定如來。阿難！那位寂定如來又給一位菩薩授記，他將來會成佛，佛號為勝王如來。 阿難！那位勝王如來成佛的地方，那個劫叫做賢劫，有三百位佛都同一個佛號，號為勝王如來。阿難！那位勝王如來，是最後一位佛，又給一位菩薩授記，他將來會成佛，佛號為一切事見如來。阿難！那位一切事見如來有三億聲聞弟子，都是阿羅漢。 阿難！那位一切事見如來又給一位菩薩授記，他將來會成佛，佛號為無憂如來。阿難！那位無憂如來又給一位菩薩授記，他將來會成佛，佛號為龍上如來。阿難！那位龍上如來又給一位菩薩授記，他將來會成佛，佛號為閻浮上如來。阿難！那位閻浮上如來又給一位菩薩授記，他將來會成佛，佛號為尼拘陀如來。阿難！那位尼拘陀如來又給一位菩薩授記，他將來會成佛，佛號為廣信如來。

English version: 'Ananda! That Radiant Light Tathagata further conferred a prophecy upon a Bodhisattva, who will next become a Buddha named Appearance Tathagata. Ananda! That Appearance Tathagata further conferred a prophecy upon a Bodhisattva, who will next become a Buddha named Incomparable Tathagata.' 'Ananda! That Incomparable Tathagata further conferred a prophecy upon a Bodhisattva, who will next become a Buddha named Superior Tathagata. Ananda! That Superior Tathagata further conferred a prophecy upon a Bodhisattva, who will next become a Buddha named Appearance-Superior Tathagata. Ananda! That Appearance-Superior Tathagata further conferred a prophecy upon a Bodhisattva, who will next become a Buddha named Sala King Tathagata. Ananda! That Sala King Tathagata further conferred a prophecy upon a Bodhisattva, who will next become a Buddha named Body-Superior Tathagata.' 'Ananda! That Body-Superior Tathagata further conferred a prophecy upon a Bodhisattva, who will next become a Buddha named Fearless Tathagata. Ananda! That Fearless Tathagata further conferred a prophecy upon a Bodhisattva, who will next become a Buddha named Transformation Tathagata. Ananda! That Transformation Tathagata further conferred a prophecy upon a Bodhisattva, who will next become a Buddha named Tranquil Samadhi Tathagata. Ananda! That Tranquil Samadhi Tathagata further conferred a prophecy upon a Bodhisattva, who will next become a Buddha named Victorious King Tathagata.' 'Ananda! The place where that Victorious King Tathagata attains Buddhahood, that kalpa is named the Worthy Kalpa, and there are three hundred Buddhas all with the same name, named Victorious King Tathagata. Ananda! That Victorious King Tathagata, the very last Buddha, further conferred a prophecy upon a Bodhisattva, who will next become a Buddha named All-Seeing Tathagata. Ananda! That All-Seeing Tathagata has three hundred million disciples who are Shravakas, all of whom are Arhats.' 'Ananda! That All-Seeing Tathagata further conferred a prophecy upon a Bodhisattva, who will next become a Buddha named Worry-Free Tathagata. Ananda! That Worry-Free Tathagata further conferred a prophecy upon a Bodhisattva, who will next become a Buddha named Dragon-Superior Tathagata. Ananda! That Dragon-Superior Tathagata further conferred a prophecy upon a Bodhisattva, who will next become a Buddha named Jambudvipa-Superior Tathagata. Ananda! That Jambudvipa-Superior Tathagata further conferred a prophecy upon a Bodhisattva, who will next become a Buddha named Nyagrodha Tathagata. Ananda! That Nyagrodha Tathagata further conferred a prophecy upon a Bodhisattva, who will next become a Buddha named Extensive Faith Tathagata.'

。阿難！彼廣信如來複授一菩薩記，次當作佛號救脫如來。阿難！彼救脫如來複授一菩薩記，次當作佛號勝上如來。

「阿難！彼諸世尊、多陀阿伽度、阿羅訶、三藐三佛陀，各各次第，轉相授記至於最後勝上如來，我身悉皆供養承事。」

爾時，世尊而說偈言：

「彼等諸如來，　　釋迦大師子， 　以佛清凈眼，　　一切皆睹見。 　如是如來智，　　不思議佛行， 　諸天諸人等，　　悉不能得知。 　因果及佛智，　　諸法顯現相， 　唯諸佛境界，　　凡夫不能知。 　所說諸佛名，　　顯現諸佛行， 　有大威德相，　　以佛眼普見。 　若有智慧人，　　當欲求菩提， 　應讀此佛名，　　不久得作佛。」

爾時，阿難白佛言：「世尊！我曾聞佛金口所說，聞已係心憶持不忘，所謂諸佛智，無有礙，無等等，無障礙。世尊！如來實知如是智不？」

爾時，世尊告阿難言：「如來智慧，具足了知，是故知見無障無礙。如來欲作境界寬狹，念諸佛智，分齊少多，隨意皆得。」

爾時，阿難復白佛言：「世尊！猶如尊者阿尼盧豆，得凈天眼，過於人眼。如是尊者阿尼盧豆，以凈天眼能得見於一千世界。如來說言：『我見無邊

現代漢語譯本：阿難！那位廣信如來又給一位菩薩授記，他將來成佛，佛號為救脫如來。阿難！那位救脫如來又給一位菩薩授記，他將來成佛，佛號為勝上如來。 『阿難！那些世尊、如來、應供、正等覺，各自依次，互相授記，直到最後一位勝上如來，我（指釋迦牟尼佛）都全部供養承事過。』 當時，世尊說了偈語： 『那些如來，釋迦大師子，以佛的清凈之眼，一切都看得見。這樣的如來智慧，不可思議的佛行，諸天和人們，都不能得知。因果和佛的智慧，諸法顯現的相，唯有諸佛的境界，凡夫不能知曉。所說的諸佛名號，顯現諸佛的修行，有大威德的相，用佛眼普遍看見。如果有智慧的人，想要追求菩提，應當讀誦這些佛的名號，不久就能成佛。』 當時，阿難對佛說：『世尊！我曾經聽佛親口說過，聽后就銘記在心，不敢忘記，那就是諸佛的智慧，沒有障礙，沒有可以相比的，沒有阻礙。世尊！如來真的知道這樣的智慧嗎？』 當時，世尊告訴阿難說：『如來的智慧，完全了知，所以知見沒有障礙。如來想要讓境界寬廣或狹窄，想到諸佛的智慧，分界多少，都可以隨意做到。』 當時，阿難又對佛說：『世尊！就像尊者阿尼律陀，得到清凈的天眼，超過了人眼。像尊者阿尼律陀，用清凈的天眼能夠看到一千個世界。如來說：『我看到無邊』

English version: 'Ananda! That Tathagata of Extensive Faith then conferred a prophecy upon a Bodhisattva, who will next become a Buddha named Tathagata of Deliverance. Ananda! That Tathagata of Deliverance then conferred a prophecy upon a Bodhisattva, who will next become a Buddha named Tathagata of Supreme Victory.' 'Ananda! Those World Honored Ones, Tathagatas, Arhats, Samyaksambuddhas, each in succession, conferred prophecies upon one another, until the last Tathagata of Supreme Victory, I myself have offered to and served them all.' At that time, the World Honored One spoke in verse: 'Those Tathagatas, the great lion of the Shakya clan, with the pure eye of the Buddha, see everything. Such is the wisdom of the Tathagata, the inconceivable actions of the Buddha, that neither gods nor humans can know. The causes and effects, and the wisdom of the Buddha, the manifested appearances of all dharmas, are only the realm of the Buddhas, which ordinary people cannot know. The names of the Buddhas that are spoken, manifest the practices of the Buddhas, possessing great majestic appearances, seen universally with the Buddha's eye. If there are wise people, who desire to seek Bodhi, they should read these names of the Buddhas, and they will soon become Buddhas.' At that time, Ananda said to the Buddha, 'World Honored One! I have heard the Buddha speak from his golden mouth, and having heard it, I have kept it in my heart and not forgotten it, that is, the wisdom of all Buddhas, is without hindrance, without equal, without obstruction. World Honored One! Does the Tathagata truly know such wisdom?' At that time, the World Honored One said to Ananda, 'The wisdom of the Tathagata is fully known, therefore, the knowledge and vision are without obstruction. The Tathagata, wishing to make the realm wide or narrow, thinking of the wisdom of the Buddhas, the boundaries of more or less, can do so at will.' At that time, Ananda again said to the Buddha, 'World Honored One! Just like the Venerable Anuruddha, who obtained the pure heavenly eye, surpassing human eyes. Like the Venerable Anuruddha, with the pure heavenly eye, he can see a thousand worlds. The Tathagata says: 'I see the boundless'

。』此義云何？」佛時默然，如是再問，乃至過三，然後方答。

佛告阿難：「汝莫以于聲聞智慧欲比如來。何以故？我今以于清凈天眼過於人眼，見此東方恒河沙數佛剎之中，諸菩薩等，初發道心，種諸善根；或見東方恒河沙數諸佛剎中，無量菩薩得受記別；或見東方恒河沙數佛剎之中，諸菩薩等，行菩薩行；或見無量諸菩薩等，于諸佛邊修行梵行，后得生於兜率天宮，從兜率下入于母胎；或見菩薩從母右脅誕育而生；或見菩薩行童子法；或見菩薩在於宮內示行欲法；或見菩薩舍于轉輪聖王之位出家修道；或見菩薩降四種魔；或見菩薩菩提樹下證得阿耨多羅三藐三菩提；或見菩薩得菩提已受解脫樂；或見菩薩端坐思惟二種分別；或見菩薩轉法輪時；或見菩薩為諸眾生舍于壽命，欲入無餘涅槃之時；或見菩薩般涅槃后，正法住世、像法住世，久近多少延促之時。阿難！我如是見東方佛剎恒河沙等諸佛成道，及滅度后，正法像法，悉皆沒盡。如東方剎，南西北方，四維上下，亦復如是也。」

爾時，世尊告阿難言：「阿難！我念往昔過於無量無邊阿僧祇不可數不可說劫，是時有一轉輪聖王名曰善見，降伏四方，如法治世，彼王所統，悉皆豐樂，不行鞭杖，亦無殺害，兵戈偃息，如法化人

『此義云何？』佛當時沉默不語。像這樣再次提問，甚至超過三次，然後才回答。 佛告訴阿難：『你不要用聲聞的智慧來比擬如來。為什麼呢？我現在以清凈的天眼，超越人眼，看到這東方恒河沙數佛剎之中，諸菩薩等，初發道心，種下各種善根；或者看到東方恒河沙數諸佛剎中，無數菩薩得到授記；或者看到東方恒河沙數佛剎之中，諸菩薩等，修行菩薩行；或者看到無數菩薩等，在諸佛身邊修行梵行，後來得以往生兜率天宮，從兜率天宮下生到母胎；或者看到菩薩從母親右脅出生；或者看到菩薩修行童子法；或者看到菩薩在宮內示現欲法；或者看到菩薩捨棄轉輪聖王的地位出家修道；或者看到菩薩降伏四種魔；或者看到菩薩在菩提樹下證得阿耨多羅三藐三菩提；或者看到菩薩得菩提后享受解脫的快樂；或者看到菩薩端坐思惟兩種分別；或者看到菩薩轉法輪時；或者看到菩薩爲了眾生捨棄壽命，想要進入無餘涅槃的時候；或者看到菩薩般涅槃后，正法住世、像法住世，時間長短的延促。阿難！我這樣看到東方佛剎恒河沙數等諸佛成道，以及滅度后，正法像法，全部都消滅殆盡。像東方佛剎一樣，南西北方，四維上下，也是如此。』 當時，世尊告訴阿難說：『阿難！我回憶往昔，經過無量無邊阿僧祇不可數不可說的劫數，那時有一位轉輪聖王，名叫善見，降伏四方，如法治理天下，他所統治的地方，都非常富足快樂，不用鞭打棍棒，也沒有殺害，兵器都停止使用，用佛法教化人民。』

'What is the meaning of this?' The Buddha then remained silent. He was asked again in this way, even more than three times, and then he answered. The Buddha told Ananda, 'Do not try to compare the wisdom of a Sravaka with that of a Tathagata. Why? Because now, with my pure heavenly eye, which surpasses human eyes, I see in these Buddha lands as numerous as the sands of the Ganges in the east, bodhisattvas who have just awakened their aspiration for enlightenment and planted various roots of goodness; or I see in the Buddha lands as numerous as the sands of the Ganges in the east, countless bodhisattvas who have received predictions of their future Buddhahood; or I see in the Buddha lands as numerous as the sands of the Ganges in the east, bodhisattvas who are practicing the bodhisattva path; or I see countless bodhisattvas who are practicing pure conduct near the Buddhas, and who will later be reborn in the Tushita Heaven, and descend from the Tushita Heaven into a mother's womb; or I see bodhisattvas being born from their mother's right side; or I see bodhisattvas practicing the conduct of a child; or I see bodhisattvas in the palace demonstrating the ways of desire; or I see bodhisattvas abandoning the position of a wheel-turning king to leave home and cultivate the path; or I see bodhisattvas subduing the four demons; or I see bodhisattvas attaining Anuttara-samyak-sambodhi under the Bodhi tree; or I see bodhisattvas enjoying the bliss of liberation after attaining enlightenment; or I see bodhisattvas sitting in meditation contemplating the two kinds of discrimination; or I see bodhisattvas turning the wheel of Dharma; or I see bodhisattvas giving up their lives for the sake of sentient beings, desiring to enter Nirvana without remainder; or I see after the Parinirvana of bodhisattvas, the duration of the True Dharma and the Semblance Dharma, and the length of time they last. Ananda! I see in this way the Buddhas in the eastern Buddha lands as numerous as the sands of the Ganges attaining enlightenment, and after their passing away, the True Dharma and the Semblance Dharma, all completely disappearing. Just like the eastern Buddha lands, the same is true for the south, north, west, the four intermediate directions, and above and below.' At that time, the World Honored One told Ananda, 'Ananda! I recall in the past, after countless, immeasurable, incalculable, and unspeakable kalpas, there was a wheel-turning king named Good Vision, who subdued the four directions and governed the world according to the Dharma. The places he ruled were all very prosperous and happy. He did not use whips or sticks, nor was there any killing. Weapons were put away, and he taught the people with the Dharma.'

。阿難！彼善見王所居住城，名閻浮檀，其城東西十二由旬，南北面各有七由旬。

「阿難！彼閻浮城，清凈莊嚴，殊特妙好，悉用四寶之所莊飾，黃金、白銀、頗梨、琉璃，其外別更有七重城。彼城皆悉高於七尋，各厚三尋，而彼城頭周匝皆有七重欄楯，彼諸欄楯雕刻精麗殊妙少雙，亦用四寶之所成就，黃金、白銀、琉璃、頗梨。若黃金欄，黃金鉤柱，白銀窗臺；若白銀欄，白銀鉤柱，黃金窗臺；若頗梨欄，頗梨鉤柱，琉璃窗臺；若琉璃欄，琉璃鉤柱，頗梨窗臺。而彼七重，一一城內，皆有七重寶多羅樹，行列圍繞，彼樹枝葉花果，扶疏蓊鬱敷榮，人所樂見。其樹根莖，皆是四寶，黃金、白銀、頗梨、琉璃。金多羅樹，金根金莖，銀枝銀葉，花果悉銀；銀多羅樹，銀根銀莖，金枝金葉，花果悉金；若是頗梨為多羅樹，頗梨根莖，琉璃枝葉，琉璃花果；若是琉璃為多羅樹，琉璃根莖，頗梨枝葉，頗梨花果。彼多羅樹，皆有羅網，其羅網間，悉懸寶鈴，其諸鈴網，皆七寶成，所謂金、銀、琉璃、車𤦲、馬瑙、珊瑚、頗梨。彼諸城外，有七重塹，周匝圍繞，彼塹甚深，八功德水，湛然盈滿。種種名花，所謂優缽羅花、波頭摩花、拘勿頭花、分陀利花，彌覆水上

現代漢語譯本：阿難！那位善見王所居住的城市，名叫閻浮檀，這座城市東西長十二由旬，南北各長七由旬。 阿難！那座閻浮城，清凈莊嚴，非常美好，全部用四種寶物裝飾，即黃金、白銀、水晶和琉璃。城外另有七重城墻。這些城墻都高七尋，厚三尋，城墻頂上四周都有七重欄桿。這些欄桿雕刻精美，非常獨特，也是用四種寶物製成，即黃金、白銀、琉璃和水晶。如果是黃金欄桿，就配黃金鉤柱和白銀窗臺；如果是白銀欄桿，就配白銀鉤柱和黃金窗臺；如果是水晶欄桿，就配水晶鉤柱和琉璃窗臺；如果是琉璃欄桿，就配琉璃鉤柱和水晶窗臺。這七重城墻的每一重內，都有七重寶多羅樹，排列環繞。這些樹的枝葉花果茂盛繁榮，令人喜愛。樹的根莖都是四種寶物，即黃金、白銀、水晶和琉璃。金多羅樹，根莖是金的，枝葉是銀的，花果也都是銀的；銀多羅樹，根莖是銀的，枝葉是金的，花果也都是金的；如果是水晶多羅樹，根莖是水晶的，枝葉和花果是琉璃的；如果是琉璃多羅樹，根莖是琉璃的，枝葉和花果是水晶的。這些多羅樹上都有羅網，羅網之間都懸掛著寶鈴，這些鈴網都是用七種寶物製成的，即黃金、白銀、琉璃、硨磲、瑪瑙、珊瑚和水晶。這些城墻外，有七重護城河，環繞四周，護城河非常深，充滿了八功德水。水面上覆蓋著各種名花，即優缽羅花、波頭摩花、拘勿頭花和分陀利花。

English version: 'Ananda! The city where King Sudarshana resides is named Jambudana. This city is twelve yojanas in length from east to west, and seven yojanas in length from north to south.' 'Ananda! That city of Jambudana is pure, majestic, exceptionally beautiful, and adorned entirely with four treasures: gold, silver, crystal, and lapis lazuli. Outside, there are seven more layers of walls. These walls are all seven fathoms high and three fathoms thick, and on top of each wall, there are seven layers of railings all around. These railings are exquisitely carved, uniquely beautiful, and also made of four treasures: gold, silver, lapis lazuli, and crystal. If the railing is gold, it has gold hooks and silver window sills; if the railing is silver, it has silver hooks and gold window sills; if the railing is crystal, it has crystal hooks and lapis lazuli window sills; if the railing is lapis lazuli, it has lapis lazuli hooks and crystal window sills. Within each of these seven layers of walls, there are seven layers of precious Tala trees, arranged in a circle. The branches, leaves, flowers, and fruits of these trees are lush, flourishing, and pleasing to the eye. The roots and stems of the trees are all made of four treasures: gold, silver, crystal, and lapis lazuli. For a gold Tala tree, the roots and stems are gold, the branches and leaves are silver, and the flowers and fruits are all silver; for a silver Tala tree, the roots and stems are silver, the branches and leaves are gold, and the flowers and fruits are all gold; if it is a crystal Tala tree, the roots and stems are crystal, and the branches, leaves, flowers, and fruits are lapis lazuli; if it is a lapis lazuli Tala tree, the roots and stems are lapis lazuli, and the branches, leaves, flowers, and fruits are crystal. These Tala trees all have nets, and between the nets, precious bells are hung. These bell nets are all made of seven treasures: gold, silver, lapis lazuli, tridacna, agate, coral, and crystal. Outside these walls, there are seven layers of moats, surrounding them. These moats are very deep and filled with the eight virtues of water. Various famous flowers cover the water, namely, utpala flowers, padma flowers, kumuda flowers, and pundarika flowers.'

。彼諸塹底，皆是金沙，彼塹岸邊周匝皆有七寶羅網，彌覆其上。阿難！彼閻浮城四面各有一十六門，彼諸城門，四寶所成，黃金、白銀、頗梨、琉璃。金門銀扇，銀門金扇，若頗梨門琉璃為扇，若琉璃門頗梨為扇。彼諸城門，各各皆有卻敵樓櫓，層閣飛櫩垂珠羅網，亦以七寶之所莊嚴，微妙精奇，人所喜見。其諸城門，皆有七重四寶門障，安住不動，發起開閉，顯曜光明，可愛可樂，所謂金、銀、頗梨、琉璃。彼諸城門，遠觀洞徹，門若開時，風自吹開，門欲閉時，風自吹閉。彼七重障，風若開時，門門相當，悉皆通見，門欲閉時，風自吹閉，七重門障，溘然還遮。

「阿難！彼閻浮檀城之處中，有一大池，名曰歡喜，彼池東西廣一由旬，南北廣半由旬，其池四岸，四重磚壘。彼磚端正，微妙可喜，四寶所成，黃金、白銀、琉璃、頗梨。彼池四面，皆有閣道，而彼閣道端正可喜，亦為四寶之所合成，黃金、白銀、琉璃、頗梨。黃金閣道，白銀階級；白銀閣道，黃金階級；琉璃閣道，頗梨階級；頗梨閣道，琉璃階級。彼閣道上，悉有卻敵，而彼卻敵嚴飾可喜，七寶所成，黃金、白銀、車𤦲、瑪瑙、珊瑚、琥珀，及以琉璃。彼池四邊，皆有構欄，端正可喜，亦皆四寶，所共合成，黃金、白銀、琉璃、頗梨

現代漢語譯本：那些護城河的底部，全是金色的沙子，護城河岸邊周圍都覆蓋著七寶羅網。阿難！那閻浮城四面各有十六個城門，那些城門都是用四種寶物製成，即黃金、白銀、水晶和琉璃。金門配銀扇，銀門配金扇，如果是水晶門就配琉璃扇，如果是琉璃門就配水晶扇。那些城門，每個都有防禦敵人的樓櫓，層層疊疊的樓閣，飛檐上垂掛著珠羅網，也用七寶裝飾，精巧奇妙，令人喜愛。那些城門，都有七重四寶門障，穩固不動，可以自動開啟和關閉，發出耀眼的光芒，可愛又令人愉悅，這些寶物就是黃金、白銀、水晶和琉璃。那些城門，從遠處看去，通透明亮，門打開時，風會自己吹開，門要關閉時，風也會自己吹閉。那七重門障，風吹開時，門門相對，都能互相看見，門要關閉時，風會自己吹閉，七重門障，瞬間就遮擋住了。 阿難！那閻浮檀城的中心，有一個大池，名叫歡喜池，那個池東西寬一由旬，南北寬半由旬，池的四岸，用四層磚壘砌而成。那些磚端正，精巧可愛，是用四種寶物製成，即黃金、白銀、琉璃和水晶。池的四面，都有閣道，那些閣道端正可愛，也是用四種寶物合成，即黃金、白銀、琉璃和水晶。黃金閣道配白銀臺階；白銀閣道配黃金臺階；琉璃閣道配水晶臺階；水晶閣道配琉璃臺階。那些閣道上，都有防禦敵人的設施，那些防禦設施裝飾精美，令人喜愛，是用七寶製成，即黃金、白銀、車𤦲、瑪瑙、珊瑚、琥珀和琉璃。池的四邊，都有欄桿，端正可愛，也是用四種寶物共同合成，即黃金、白銀、琉璃和水晶。

English version: The bottoms of those moats are all golden sand, and the banks of the moats are surrounded by nets of seven treasures. Ananda! The Jambudvipa city has sixteen gates on each of its four sides. Those gates are made of four treasures: gold, silver, crystal, and lapis lazuli. Gold gates have silver fans, silver gates have gold fans, crystal gates have lapis lazuli fans, and lapis lazuli gates have crystal fans. Each of those gates has watchtowers for defense, with layered pavilions, flying eaves hanging with pearl nets, also adorned with seven treasures, exquisite and wonderful, pleasing to the eye. Those gates all have seven layers of four-treasure barriers, stable and unmoving, which can open and close automatically, emitting dazzling light, lovely and delightful. These treasures are gold, silver, crystal, and lapis lazuli. Those gates, when viewed from afar, are clear and bright. When the gates open, the wind blows them open; when the gates close, the wind blows them shut. When the wind opens the seven barriers, the gates align, and all can be seen through. When the gates close, the wind blows them shut, and the seven barriers instantly conceal them. Ananda! In the center of that Jambudana city, there is a large pond called the Joyful Pond. That pond is one yojana wide from east to west and half a yojana wide from north to south. The four banks of the pond are built with four layers of bricks. Those bricks are upright, exquisite, and lovely, made of four treasures: gold, silver, lapis lazuli, and crystal. On the four sides of the pond, there are gallery paths, and those gallery paths are upright and lovely, also made of four treasures: gold, silver, lapis lazuli, and crystal. The gold gallery paths have silver steps; the silver gallery paths have gold steps; the lapis lazuli gallery paths have crystal steps; and the crystal gallery paths have lapis lazuli steps. On those gallery paths, there are defensive structures, and those defensive structures are beautifully decorated and pleasing, made of seven treasures: gold, silver, carnelian, agate, coral, amber, and lapis lazuli. On the four sides of the pond, there are railings, upright and lovely, also made of four treasures: gold, silver, lapis lazuli, and crystal.

。其池東面，黃金構欄，其次南面，白銀構欄，其次西面，琉璃構欄，其次北面，頗梨構欄。黃金構欄，黃金為柱，白銀窗臺；白銀鉤欄，白銀為柱，黃金窗臺；頗梨構欄，頗梨為柱，琉璃窗臺；琉璃構欄，琉璃為柱，頗梨窗臺。

「阿難！彼歡喜池周匝圍繞，有多羅樹，七重行列，彼樹間中，悉有羅網，七寶莊嚴，其羅網間，皆懸寶鈴。多羅樹外，有七重塹，端正可喜。然彼池中，有種種花，所謂優缽羅花、波頭摩花、拘勿頭花、分陀利花。其池岸上，有陸生花，所謂瞻婆華、阿陀目多華、婆利師花、揵陀婆利師華。彼歡喜池，八功德水之所充滿，諸鳥渴時，皆得平飲。彼池水底，皆布金沙，七寶羅網，以覆池上。彼妙羅網，節節皆懸七寶之鈴。

「阿難！彼閻浮城，街巷平整，其街兩邊，有多羅樹，多羅樹間，悉有羅網。其羅網間，節節皆懸七寶之鈴，其七寶鈴，微風吹動，出妙音聲，令人樂聞，心生歡喜，譬如人作五種音樂。阿難！彼閻浮城，所有人民，皆悉純直，彼諸人民，欲相娛樂，更無別音，聞彼鈴聲，即便歡喜，自然歌舞，更不憶念其餘音樂。

「阿難！彼閻浮城，常有種種微妙音樂，所謂鐘、鈴、蠡、鼓、琴、瑟、箜篌、篳篥、笳、簫、琵琶、箏、笛，諸如是等種種音聲

現代漢語譯本：它的池塘東面，是黃金構成的欄桿，其次南面，是白銀構成的欄桿，其次西面，是琉璃構成的欄桿，其次北面，是頗梨構成的欄桿。黃金欄桿，用黃金做柱子，白銀做窗臺；白銀欄桿，用白銀做柱子，黃金做窗臺；頗梨欄桿，用頗梨做柱子，琉璃做窗臺；琉璃欄桿，用琉璃做柱子，頗梨做窗臺。 『阿難！』那歡喜池的周圍，環繞著許多多羅樹，有七重排列，那些樹之間，都有羅網，用七寶裝飾，羅網之間，都懸掛著寶鈴。多羅樹外，有七重壕溝，端正而令人喜愛。而且那池塘中，有各種各樣的花，例如優缽羅花、波頭摩花、拘勿頭花、分陀利花。池塘岸上，有陸生的花，例如瞻婆花、阿陀目多花、婆利師花、揵陀婆利師花。那歡喜池，充滿了八功德水，各種鳥渴了的時候，都能平等地飲用。池塘底部，都鋪著金沙，用七寶羅網，覆蓋在池塘上面。那美妙的羅網，每一節都懸掛著七寶的鈴鐺。 『阿難！』那閻浮城，街道平坦整齊，街道兩邊，有多羅樹，多羅樹之間，都有羅網。羅網之間，每一節都懸掛著七寶的鈴鐺，那些七寶鈴鐺，微風吹動，發出美妙的聲音，令人喜歡聽聞，心中產生歡喜，就像人們演奏五種音樂一樣。阿難！那閻浮城的所有人民，都非常純樸正直，那些人民，想要互相娛樂，沒有其他的音樂，聽到那些鈴鐺的聲音，就立刻歡喜，自然地歌唱跳舞，不再想念其他的音樂。 『阿難！』那閻浮城，經常有各種各樣美妙的音樂，例如鐘、鈴、蠡、鼓、琴、瑟、箜篌、篳篥、笳、簫、琵琶、箏、笛，諸如此類的各種聲音。

English version: On the east side of its pond, there are railings made of gold, on the south side, railings made of silver, on the west side, railings made of lapis lazuli, and on the north side, railings made of crystal. The gold railings have gold pillars and silver window sills; the silver railings have silver pillars and gold window sills; the crystal railings have crystal pillars and lapis lazuli window sills; the lapis lazuli railings have lapis lazuli pillars and crystal window sills. 'Ananda!' Around that Joyful Pond, there are many Tala trees, arranged in seven rows. Between those trees, there are nets, adorned with seven treasures, and between the nets, there are all hanging precious bells. Outside the Tala trees, there are seven moats, which are orderly and pleasing. Moreover, in that pond, there are various kinds of flowers, such as the blue lotus, the red lotus, the white lotus, and the fragrant lotus. On the banks of the pond, there are terrestrial flowers, such as the champak flower, the adhimukta flower, the parisha flower, and the gandhaparisha flower. That Joyful Pond is filled with water of eight merits, and when various birds are thirsty, they can all drink equally. The bottom of the pond is covered with gold sand, and a net of seven treasures covers the pond. That wonderful net has seven-treasure bells hanging from each section. 'Ananda!' That Jambudvipa city has flat and orderly streets, and on both sides of the streets, there are Tala trees, and between the Tala trees, there are nets. Between the nets, each section has seven-treasure bells hanging, and those seven-treasure bells, when moved by a gentle breeze, emit wonderful sounds, which are pleasing to hear, and cause joy in the heart, just like people playing five kinds of music. Ananda! All the people of that Jambudvipa city are very pure and upright. Those people, when they want to entertain each other, have no other music. Upon hearing the sounds of those bells, they immediately rejoice, and naturally sing and dance, no longer thinking of other music. 'Ananda!' That Jambudvipa city often has various kinds of wonderful music, such as bells, conches, drums, zithers, harps, lutes, flutes, pipes, trumpets, and various other sounds.

。復有無量微妙鳥音，所謂鸜鵒、鸚鵡、孔雀、拘翅羅鳥、命命鳥等，無量無邊，種種諸鳥，皆出微妙殊異音聲，無時暫息。地上皆散種種妙華，所謂優缽羅花、拘勿頭華、波頭摩華、分陀利花，及諸陸地種種雜花。阿難！彼城無有苦惱逼切不如意事，一切備悉，無所減少，是物豐饒，飲食無乏，眾味具足，悉滿家居，無有空地，人民熾盛，威德巍巍。所住之城，譬如北方毗沙門王阿羅迦城，等無有異。

「阿難！時彼世中，有一佛出，名曰寶體多陀阿伽度、阿羅訶、三藐三佛陀，十號具足。阿難！彼寶體佛未得道前，作菩薩時，常樂清凈，彼城人民，亦樂清凈。時寶體佛居止側近閻浮檀城，若於晨朝，欲行乞食，入于城邑聚落之中，則有無量千萬諸天，下來供養圍繞侍衛寶體如來。欲入城時，足按城門，時彼城內所有人民，皆悉為于諸天護持神通力故，供養于彼寶體佛故，掃除糞穢，香湯灑地，香泥塗地，散雜香花，滿於地上，處處皆安妙好香爐，燒無價香，張懸種種幡幢蓋等。如是無量供養之具，以用供養寶體如來。

「爾時，有一城外村人，共城內人，欲結婚娶，來入城邑

現代漢語譯本：此外，還有無數美妙的鳥鳴聲，例如鸜鵒、鸚鵡、孔雀、拘翅羅鳥、命命鳥等，數量無邊無際，各種各樣的鳥兒都發出美妙而獨特的鳴叫聲，沒有片刻停息。地上散落著各種奇妙的花朵，例如優缽羅花、拘勿頭花、波頭摩花、分陀利花，以及陸地上各種各樣的雜花。阿難！那座城市沒有痛苦、煩惱和不如意的事情，一切都完備齊全，沒有任何缺失。那裡物產豐富，飲食充足，各種美味應有盡有，家家戶戶都堆滿了食物，沒有空地。人民興旺發達，威望顯赫。他們居住的城市，就像北方毗沙門王的阿羅迦城一樣，沒有任何差別。 阿難！那時，那個世界中，有一尊佛出世，名叫寶體多陀阿伽度、阿羅訶、三藐三佛陀，十號具足。阿難！那尊寶體佛在未成道之前，作為菩薩時，常常喜歡清凈，那座城市的人民也喜歡清凈。當時，寶體佛居住在靠近閻浮檀城的附近，如果早上想要去乞食，進入城市或村落，就會有無數千萬的天人降臨，供養、圍繞和侍衛寶體如來。當他要進入城市時，腳踏在城門上，那時城內所有的人民，都因為諸天護持的神通力，爲了供養寶體佛，而清掃糞便污穢，用香湯灑地，用香泥塗地，散佈各種香花，鋪滿地面，到處都安放著精美的香爐，焚燒無價的香，張掛著各種幡幢寶蓋等。像這樣無數的供養物品，用來供養寶體如來。 當時，有一個城外的村民，和城裡的人，想要結婚，來到城裡。

English version: Moreover, there were countless subtle and wonderful bird sounds, such as those of the myna, parrot, peacock, kokila bird, and jivamjivaka bird, among countless others. All kinds of birds emitted subtle and unique sounds without ceasing for even a moment. The ground was scattered with various wonderful flowers, such as the utpala, kumuda, padma, and pundarika flowers, as well as various other terrestrial flowers. Ananda! That city had no suffering, distress, or unpleasantness. Everything was complete and without any deficiency. There, resources were abundant, food was plentiful, all kinds of delicacies were available, and every household was filled with food, leaving no empty space. The people were prosperous and their prestige was magnificent. The city they lived in was like the Alaka city of the northern Vaisravana King, with no difference. Ananda! At that time, in that world, a Buddha appeared, named Ratna-sarira Tathagata, Arhat, Samyaksambuddha, possessing all ten titles. Ananda! Before that Ratna-sarira Buddha attained enlightenment, when he was a Bodhisattva, he always delighted in purity, and the people of that city also delighted in purity. At that time, Ratna-sarira Buddha resided near Jambudana city. If in the morning he wished to go begging for food, entering the city or villages, countless millions of devas would descend to make offerings, surround, and attend to Ratna-sarira Tathagata. When he was about to enter the city, his foot would touch the city gate, and at that time, all the people within the city, due to the power of the devas' protection and in order to make offerings to Ratna-sarira Buddha, would sweep away filth and excrement, sprinkle the ground with fragrant water, smear the ground with fragrant mud, scatter various fragrant flowers, covering the ground, and everywhere they would place exquisite incense burners, burning priceless incense, and hang various banners, canopies, and parasols. In this way, countless offerings were used to make offerings to Ratna-sarira Tathagata. At that time, a villager from outside the city, and a person from within the city, wishing to marry, came into the city.

。彼人見城，端嚴殊妙，世所希有，從小已來，眼所未睹，心大驚怪，問于城內居住人言：『此城今者欲作何事？』彼城內人報村人言：『此處有一如來出世，名曰寶體多陀阿伽度、阿羅訶、三藐三佛陀，不久欲入此城乞食，以如是故灑掃莊嚴。』更復向于村人，廣說如來功德無量無邊，亦贊佛德，多陀阿伽度、阿羅訶、三藐三佛陀，十號具足。如是復嘆法寶有德，如是複稱僧寶有德。彼人聞於三寶功德，心生歡喜，踴躍無量，作如是念：『寶體世尊、多陀阿伽度、阿羅訶、三藐三佛陀，希現於世，我今可詣寶體佛所。』彼人內心作是念已，即共城邑諸聚落人，相將往詣寶體佛所。至佛所已，作如是念：『若是如來得一切智，見我心者，應先共我語言慰喻。』

「時，寶體佛知彼人心，于先即共彼村人語。時，彼村人得彼如來於先語已，心生歡喜，踴躍無量，既滿其愿，即請如來後日施食，時佛默然受彼人請。時彼村人得於如來受己請已，復生歡喜，速向自家，具辦飲食。時四天王，及梵釋等諸天大眾，赍持種種天諸供具，來獻如來。時彼村人至於自家，其夜辦具種種美食餐啖舐𠲿可食之味

現代漢語譯本：那個人看見那座城市，端莊嚴麗，非常奇妙，世間罕有，從小到大，眼睛從未見過，心中非常驚訝，就問城裡居住的人說：『這座城市現在想要做什麼事？』城裡的人告訴村裡的人說：『這裡有一位如來出世，名叫寶體多陀阿伽度、阿羅訶、三藐三佛陀，不久將要進入這座城市乞食，因此才灑掃裝飾。』又向村裡的人，廣泛地講述如來的功德無量無邊，也讚歎佛的功德，多陀阿伽度、阿羅訶、三藐三佛陀，十號具足。像這樣又讚歎法寶的功德，像這樣又稱讚僧寶的功德。那個人聽到三寶的功德，心中生起歡喜，踴躍無量，心中這樣想：『寶體世尊、多陀阿伽度、阿羅訶、三藐三佛陀，稀有地出現在世間，我現在可以去寶體佛那裡。』那個人內心這樣想之後，就和城邑的各個村落的人，一起前往寶體佛那裡。到了佛那裡之後，心中這樣想：『如果這位如來得到了一切智慧，能看到我的心，應該先和我說話安慰我。』 當時，寶體佛知道那個人的心，就先和那個村裡的人說話。當時，那個村裡的人得到如來先和自己說話之後，心中生起歡喜，踴躍無量，既然滿足了自己的願望，就請如來第二天接受供養，當時佛默然接受了那個人的邀請。當時那個村裡的人得到如來接受了自己的邀請之後，又生起歡喜，快速回到自己家，準備好飲食。當時四天王，以及梵天、帝釋等諸天大眾，拿著各種各樣的天界供品，來供養如來。當時那個村裡的人回到自己家，那天晚上準備了各種各樣的美味佳餚，可以吃、可以舔、可以嚼的食物。

English version: That person saw the city, which was dignified, magnificent, and extraordinarily wonderful, rare in the world. From childhood, his eyes had never seen such a sight, and his heart was greatly astonished. He asked the people living in the city, 'What is this city preparing to do?' The people in the city told the villagers, 'A Tathagata has appeared here, named Ratna-kaya Tathagata, Arhat, Samyak-sambuddha. He will soon enter this city to beg for alms, and that is why we are cleaning and decorating.' They further told the villagers, extensively describing the immeasurable and boundless merits of the Tathagata, and also praised the merits of the Buddha, Ratna-kaya Tathagata, Arhat, Samyak-sambuddha, who possessed all ten titles. In this way, they also praised the merits of the Dharma Jewel, and in this way, they also praised the merits of the Sangha Jewel. When that person heard of the merits of the Three Jewels, his heart was filled with joy and boundless elation. He thought, 'The World-Honored One Ratna-kaya, Tathagata, Arhat, Samyak-sambuddha, has rarely appeared in the world. I can now go to the Buddha Ratna-kaya.' After having this thought, he, along with the people from the various villages and settlements, went together to the Buddha Ratna-kaya. Upon arriving at the Buddha's place, he thought, 'If this Tathagata has attained all wisdom and can see my heart, he should speak to me first to comfort me.' At that time, the Buddha Ratna-kaya knew that person's mind and spoke to the villager first. When the villager heard the Tathagata speak to him first, his heart was filled with joy and boundless elation. Since his wish was fulfilled, he invited the Tathagata to accept offerings the next day. The Buddha silently accepted the invitation. When the villager learned that the Tathagata had accepted his invitation, he was overjoyed and quickly returned home to prepare food. At that time, the Four Heavenly Kings, as well as the great assemblies of devas such as Brahma and Indra, brought various heavenly offerings to present to the Tathagata. When the villager arrived home, he prepared all kinds of delicious foods that night, including things that could be eaten, licked, and chewed.

。辦具已訖，起明清旦於家地上，掃除清凈，香泥塗地，以妙香水，重灑其上，復散種種雜妙好花，敷置床座，即遣使人往白佛言：『如來！若知時節至者，愿赴我家。』時寶體佛于晨朝時，著衣持缽，與千億眾聲聞比丘，前後圍繞，至受請家。到彼家已，諸比丘等，各隨大小，依次而坐。時彼村人見寶體佛安坐已訖，即將種種妙好飲食，自手擎持，以奉如來白言：『世尊！唯愿諸佛及比丘僧，隨意飽食，及諸大眾。』受食訖已，食不可盡，彼人生念：『此百味食，既不可盡，必是如來威神德力，令使充溢。餘食既多，我今可喚所看如來白衣人眾，佈施此食皆食飽滿。然後我心得大歡喜。』復生此念：『希有希有，不思議法，此寶體佛威德力大，令我眷屬不喚自來佐助於我，我亦不曾借倩一人，又我亦復不用多功，眾事一時皆得辦具。』時寶體佛飯食訖已，為彼村人如應說法，使其歡喜生希有心，安置彼人于正法中，及彼大眾，皆聞說法，悉各歡喜，或得道者，乃至起還歸向本處。

「時，彼村人聞寶體佛說法教化，聽受法已，歡喜踴躍，心發弘誓，作如是言：『愿我未來如似寶體如來所得一切諸法，我皆具足；又愿我于大眾之中，如是說法，令一切人歡喜信受

現代漢語譯本：事情準備妥當后，第二天清晨，在家中的空地上打掃乾淨，用香泥塗抹地面，再用妙香水多次灑在上面，然後散佈各種美妙的花朵，鋪設好床座。接著派遣使者去稟告佛陀說：『如來！如果知道時機已到，希望您能光臨我家。』當時，寶體佛在早晨時分，穿好衣服，拿著缽，與千億聲聞比丘前後圍繞，來到受邀請的家中。到達后，眾比丘按照大小依次坐下。這時，村裡的人看到寶體佛已經安坐完畢，就親自拿著各種美味佳餚，奉獻給如來，並說道：『世尊！希望諸佛和比丘僧，以及所有大眾，都能隨意飽食。』用齋完畢后，食物竟然吃不完，那人心中想：『這百味美食，既然吃不完，一定是如來的威神德力，使其充滿。剩下的食物既然很多，我現在可以叫來那些侍奉如來的在家信眾，佈施這些食物讓他們都吃飽。這樣我的內心就會非常歡喜。』他又想到：『真是稀有啊，不可思議的法！這位寶體佛的威德力真大，讓我的眷屬不用召喚就自己來幫助我，我也不曾借用或僱傭一個人，而且我也不用費太多力氣，所有的事情一下子都準備妥當了。』當時，寶體佛用完齋飯後，為那村人如理說法，使他歡喜並生起稀有之心，將他安置在正法之中。在場的大眾也都聽聞佛法，各自歡喜，有人因此得道，然後起身返回各自的住處。 當時，那村人聽聞寶體佛說法教化，聽受佛法后，歡喜踴躍，心中發起宏大的誓願，這樣說道：『愿我未來能像寶體如來一樣，得到他所擁有的一切法，我都能夠具足；又愿我能在眾人之中，像他那樣說法，讓所有人都歡喜信受。』

English version: After the preparations were completed, the next morning, he cleaned the ground in his home, smeared it with fragrant mud, and then sprinkled it repeatedly with wonderful fragrant water. He then scattered various beautiful flowers, arranged the seats, and sent a messenger to inform the Buddha, saying, 'Tathagata! If you know the time has come, please come to my home.' At that time, Buddha Ratnakaya, in the morning, put on his robes, held his bowl, and, surrounded by billions of Shravaka Bhikshus, arrived at the invited home. After arriving, the Bhikshus sat down in order according to their seniority. When the villagers saw that Buddha Ratnakaya was seated, they personally held various delicious foods and offered them to the Tathagata, saying, 'World Honored One! May all the Buddhas and Bhikshu Sangha, as well as all the assembly, eat their fill as they wish.' After the meal, the food was still not finished. The man thought, 'Since this hundred-flavored food cannot be finished, it must be the power of the Tathagata's majestic virtue that makes it abundant. Since there is so much food left, I can now call the lay followers who serve the Tathagata and distribute this food to them so that they can all eat their fill. Then my heart will be very joyful.' He also thought, 'How rare and inconceivable is this Dharma! The power of this Buddha Ratnakaya is so great that my family members come to help me without being summoned. I have not borrowed or hired anyone, and I do not need to put in much effort. All the tasks are completed at once.' At that time, after Buddha Ratnakaya finished his meal, he preached the Dharma to the villager as appropriate, making him joyful and giving rise to a rare mind, placing him in the Right Dharma. The assembly also heard the Dharma, and each was joyful. Some attained the Way, and then they rose and returned to their respective places. At that time, the villager, having heard Buddha Ratnakaya's Dharma teachings, was joyful and elated. He made a great vow, saying, 'May I in the future be like Buddha Ratnakaya, possessing all the Dharmas that he has attained; and may I, in the midst of the assembly, preach the Dharma like him, so that all people will be joyful and believe and accept it.'

。如今世尊寶體如來將比丘眾，安庠而行，一種無異。』時彼村人供養如來，具足尊重，恭敬心已，隨佛向寺，剃除鬚髮，舍俗出家，得成比丘。時彼寶體如來住世，為諸眾生說法已訖，入般涅槃。涅槃之後，無量無邊天人眾等，阇維佛身，復將無量供養之具，于阇維所而設供養。時彼比丘既聞如來入般涅槃，生大憂惱，作如是念：『我今可往至阇維所，若至彼處，應得異法。』是時比丘速疾往詣彼阇維所，到彼處已，即得異寶。初得之時，謂彼珍寶不甚清凈，少有塵垢。

「爾時，比丘細刮拭看，即知清凈真琉璃寶，價數直於百千兩金。彼摩尼寶，安置之處，晝夜無異，夜如日現，一切房舍，一切院落，皆悉光明。是時天人，收彼寶體佛舍利已，起造于塔。時彼比丘亦生心念：『我今可以此摩尼寶安置浮圖承露盤上，作于寶瓶。』生此念已，至於塔所。至彼所已，作如是念：『我此摩尼寶珠，價直百千兩金，我今以是摩尼寶珠，安於塔上，為彼如來是我之師，是故我今持此摩尼，置於塔上。』彼摩尼寶光明，照于彼塔之上，無量千歲，而彼比丘復然無量種種燈明，足滿千年，供養彼塔，恭敬尊重。滿千年已，心常不捨唸佛三昧

現代漢語譯本：『如今世尊寶體如來帶領比丘們，安詳地行走，步調一致。』當時，那些村民以無比的尊重和恭敬心供養如來，然後跟隨佛陀前往寺廟，剃除鬚髮，捨棄世俗生活，出家成為比丘。那時，寶體如來住世，為眾生說法完畢后，便入涅槃。涅槃之後，無數的天人和眾生火化佛身，又帶著無數的供養品，在火化的地方進行供養。當時，那些比丘聽到如來入涅槃的訊息，感到非常憂愁，心想：『我現在可以去火化的地方，如果到了那裡，應該能得到特別的法寶。』於是，比丘們迅速前往火化的地方，到達后，就得到了一件奇異的寶物。剛得到的時候，他們覺得這件珍寶不太乾凈，有些塵土。 『那時，比丘們仔細地擦拭觀看，才知道這是一件清凈的真琉璃寶，價值相當於百千兩黃金。這件摩尼寶被放置的地方，晝夜都一樣明亮，夜晚如同白天一樣，所有的房屋和院落都充滿光明。』當時，天人們收集了佛陀的舍利后，開始建造佛塔。那時，比丘們也心想：『我現在可以用這件摩尼寶放在佛塔的承露盤上，做成一個寶瓶。』有了這個想法后，他們就去了佛塔那裡。到了那裡后，他們又想：『我這件摩尼寶珠，價值百千兩黃金，我現在用這件摩尼寶珠放在佛塔上，因為如來是我的老師，所以我現在把這件摩尼寶放在塔上。』這件摩尼寶的光芒照耀著佛塔，持續了無數千年，而那些比丘們又點燃了無數的燈火，持續了千年，供養佛塔，恭敬尊重。滿千年后，他們的心中始終不忘唸佛三昧。

English version: 'Now, the World Honored One, the Tathagata of Precious Body, leads the assembly of monks, walking peacefully and in unison.' At that time, the villagers, with utmost respect and reverence, made offerings to the Tathagata, and then followed the Buddha to the monastery, shaved their heads and beards, abandoned their worldly lives, and became monks. At that time, the Tathagata of Precious Body lived in the world, and after finishing teaching the Dharma to all beings, entered Nirvana. After Nirvana, countless gods and beings cremated the Buddha's body, and with countless offerings, made offerings at the cremation site. At that time, the monks, upon hearing the news of the Tathagata's Nirvana, felt great sorrow and thought: 'I can now go to the cremation site, and if I go there, I should obtain a special Dharma treasure.' Therefore, the monks quickly went to the cremation site, and upon arriving, they obtained a strange treasure. When they first obtained it, they felt that this treasure was not very clean, with some dust on it. 'At that time, the monks carefully wiped and examined it, and realized that it was a pure, genuine lapis lazuli treasure, worth a hundred thousand taels of gold. Wherever this Mani jewel was placed, day and night were the same, night was like day, and all the houses and courtyards were filled with light.' At that time, the gods collected the Buddha's relics and began to build a pagoda. At that time, the monks also thought: 'I can now use this Mani jewel to place on the dew plate of the pagoda, making it into a treasure vase.' With this thought, they went to the pagoda. Upon arriving there, they thought again: 'This Mani jewel of mine is worth a hundred thousand taels of gold, and I will now place this Mani jewel on the pagoda, because the Tathagata is my teacher, so I will now place this Mani jewel on the pagoda.' The light of this Mani jewel shone upon the pagoda for countless thousands of years, and the monks also lit countless lamps, continuing for a thousand years, making offerings to the pagoda with respect and reverence. After a thousand years, their minds never abandoned the Samadhi of Buddha-recitation.

。彼比丘持清凈戒故，加復供養如來塔故，以是因緣，命終之後，在生死中，無量無邊，百千萬世，受於人天福樂果報，不曾墜墮于惡道中。

「阿難！時彼比丘過於百千無量無數阿僧祇劫，復值一佛出現於世，號曰能作光明如來。時，彼比丘供養于佛，修持禁戒，梵行清凈。出家如前，復發此心：『愿我未來，藉此功德，生生世世，莫生惡道。』時作光佛知彼比丘心所愿已，即與授記，語言：『仁者！汝于來世，過於百千無量無數阿僧祇劫，當得作佛、多陀阿伽度、阿羅訶、三藐三佛陀，號曰然燈。』彼然燈佛作菩薩時，于末後身，生兜率天，從兜率天，降神來下，從右脅入，托于母胎，住居十月，滿十月已，一心正念，欲生之時，放于光明，照彼佛剎，皆悉遍滿。

「爾時，菩薩既將欲生，其母咨王智者主言：『大王！當知，我意欲往園林之內遊戲觀看。』王聞夫人如是語已，即出敕告城內大臣及諸豪富長者居士商賈人言：『我今夫人，欲出園林觀看遊戲，汝等當家可各莊嚴城內街衢，悉令清凈，所有穢惡瓦礫糞堆，並宜除卻，辦具香湯灑散於道，香泥塗地，以妙香華，佈散其上，處處安置妙寶香爐，燒眾名香

現代漢語譯本：這位比丘因為持守清凈的戒律，又供養如來的佛塔，憑藉這些因緣，他命終之後，在生死輪迴中，經歷無量無邊、百千萬世，享受人天福樂的果報，不曾墮落到惡道之中。 阿難！那時，這位比丘經過百千無量無數阿僧祇劫，又遇到一位佛出世，號為能作光明如來。當時，這位比丘供養佛，修持戒律，梵行清凈。他像之前一樣出家，又發願說：『愿我未來，憑藉此功德，生生世世，不生於惡道。』當時，能作光佛知道這位比丘的心願后，就給他授記，說：『仁者！你于未來世，經過百千無量無數阿僧祇劫，將得成佛，號為多陀阿伽度、阿羅訶、三藐三佛陀，號為燃燈。』燃燈佛做菩薩時，在最後一生，生於兜率天，從兜率天降臨，從右脅進入母胎，在母胎中住了十個月。十個月滿后，一心正念，將要出生時，放出光明，照耀佛剎，遍滿一切。 那時，菩薩即將出生，他的母親告訴國王智者主說：『大王！請您知道，我想要去園林中游玩觀賞。』國王聽到夫人這樣說后，就下令告訴城內的大臣、豪富長者、居士和商人說：『我的夫人想要去園林遊玩觀賞，你們各自要裝飾城內的街道，使其清凈，所有污穢的瓦礫、糞堆都要清除乾淨，準備香湯灑在道路上，用香泥塗地，用美妙的香花散佈在上面，到處安置美妙的寶香爐，焚燒各種名貴的香。』

English version: This bhikkhu, because he upheld pure precepts and also made offerings to the stupa of the Tathagata, due to these causes, after his life ended, in the cycle of birth and death, through immeasurable, boundless, hundreds of thousands of millions of lifetimes, he enjoyed the blissful rewards of humans and gods, and never fell into the evil paths. Ananda! At that time, this bhikkhu, after passing through hundreds of thousands of immeasurable, countless asamkhya kalpas, again encountered a Buddha appearing in the world, named 'Able to Make Light Tathagata'. At that time, this bhikkhu made offerings to the Buddha, practiced the precepts, and his conduct was pure. He left home as before, and again made this vow: 'May I, in the future, by virtue of this merit, in every life, not be born in the evil paths.' At that time, the Able to Make Light Buddha, knowing the wish of this bhikkhu, then gave him a prophecy, saying: 'Good man! In the future, after passing through hundreds of thousands of immeasurable, countless asamkhya kalpas, you will attain Buddhahood, becoming a Tathagata, Arhat, Samyaksambuddha, named 'Dipankara'. When Dipankara Buddha was a Bodhisattva, in his last life, he was born in the Tushita Heaven, and from the Tushita Heaven, he descended, entering his mother's womb through her right side, residing there for ten months. After ten months were completed, with a single-minded focus, when he was about to be born, he emitted light, illuminating the Buddha-field, filling it completely. At that time, as the Bodhisattva was about to be born, his mother said to the wise King: 'Great King! You should know that I wish to go to the garden to play and look around.' When the King heard his wife say this, he immediately issued an order to the ministers, wealthy elders, householders, and merchants in the city, saying: 'My wife wishes to go to the garden to play and look around, you should each decorate the streets of the city, making them clean, all the dirty rubble and piles of dung should be removed, prepare fragrant water to sprinkle on the roads, use fragrant mud to coat the ground, scatter beautiful fragrant flowers on top, and place beautiful treasure incense burners everywhere, burning various precious incenses.'

。又復安置種種寶瓶，盛諸香水，著好凈花，優缽羅華、波頭摩華、拘勿頭花、分陀利華，置於瓶內。處處安置芭蕉之樹，隨芭蕉樹大小高下，各懸雜色種種幡幢，其諸幡幢，眾色間雜，其幢樹內，復各垂於七寶網羅，真珠瓔珞，網羅節目，悉有寶鈴。若夜凈天，星辰出現，又于處處，悉各施懸眾寶明鏡，猶如日月，或懸種種雜色流蘇，或處處垂金銀寶帶。』彼城街巷，如是種種精麗莊嚴，等彼天神揵闥婆城，一種無異。

「時王夫人，共千左右，乘寶輦輿，伎樂引導，種種音聲，前後圍繞，填滿街巷，從宮殿出，四面觀看，安庠而行，威德特尊，勢力廣大，處在眾中，無與比者。向彼園林，既到園林，漸趣河岸，至河岸已，即上于船，游入河中，至中流已，忽然自有一大燈明，上下縱廣，十二由旬。其燈明內，有莎草叢，高下四指，其色艾白柔軟，猶如迦耶鄰提，出妙香氣，又如瞻婆波利師華。其園林內，出種種華及種種果，種種樹木，天上人間，所有樹木，名華美果，悉滿此園。

「時菩薩母仰觀虛空，安庠右手攀引樹枝，枝即垂下。時，王夫人，即以右手，捉于樹枝，從右脅間，出一童子，端正可喜，名曰然燈，自然而合手十指掌

現代漢語譯本：又安置各種寶瓶，盛滿香水，放上潔凈美好的鮮花，如優缽羅花、波頭摩花、拘勿頭花、分陀利花，放置在瓶內。到處都安置芭蕉樹，根據芭蕉樹的大小高低，分別懸掛各種顏色的幡幢，這些幡幢顏色交錯，幡幢樹內，又各自垂下七寶網羅，以及珍珠瓔珞，網羅的每個節點都有寶鈴。如果夜晚天空晴朗，星辰出現，又在各處懸掛眾多寶鏡，如同日月一般，或者懸掛各種顏色的流蘇，或者到處垂掛金銀寶帶。』那座城市的街道巷陌，如此這般精美華麗，莊嚴無比，如同天神乾闥婆的城市，沒有絲毫差別。 現代漢語譯本：『當時國王的夫人，和一千名左右的侍從，乘坐寶輦，在樂伎的引導下，各種樂聲前後環繞，充滿街道巷陌，從宮殿出發，四面觀看，安詳地行走，威儀尊貴，勢力強大，身處眾人之中，無人能比。向著那園林走去，到達園林后，逐漸走向河岸，到了河岸，就登上船，游入河中，到了河流中央，忽然出現一個巨大的燈光，上下縱橫，有十二由旬。燈光內，有莎草叢，高低四指，顏色如艾草般潔白柔軟，如同迦耶鄰提，散發出美妙的香氣，又像瞻婆波利師花。園林內，生長著各種鮮花和各種果實，各種樹木，天上人間所有的樹木，名貴的花朵和美好的果實，都充滿這個園林。 現代漢語譯本：『當時菩薩的母親仰望天空，安詳地用右手攀住樹枝，樹枝就垂了下來。當時，王夫人就用右手抓住樹枝，從右脅間，生出一個童子，端正可愛，名叫燃燈，自然地合攏雙手十指掌。』

English version: 'Also, various precious vases were placed, filled with fragrant water, adorned with beautiful and pure flowers, such as Utpala flowers, Padma flowers, Kumuda flowers, and Pundarika flowers, placed inside the vases. Banana trees were placed everywhere, and according to the size and height of the banana trees, various colored banners and streamers were hung. These banners and streamers were of mixed colors, and within the banner trees, seven-jeweled nets and pearl necklaces were hung, with precious bells at each node of the nets. If the night sky was clear and the stars appeared, many precious mirrors were hung everywhere, like the sun and moon, or various colored tassels were hung, or gold and silver belts were hung everywhere. The streets and alleys of that city were so exquisite, magnificent, and solemn, like the city of the heavenly Gandharvas, without any difference.' English version: 'At that time, the king's wife, along with about a thousand attendants, rode in a precious palanquin, led by musicians, with various sounds surrounding them, filling the streets and alleys. They departed from the palace, looking around in all directions, walking calmly, with dignified respect and great power, unmatched among the crowd. They headed towards the garden, and after arriving at the garden, they gradually approached the riverbank. Upon reaching the riverbank, they boarded a boat and sailed into the river. When they reached the middle of the river, suddenly a huge light appeared, extending twelve yojanas in all directions. Within the light, there was a cluster of sedge grass, four fingers high, with a color as white and soft as mugwort, like Kayalindhi, emitting a wonderful fragrance, and like Champaka Parisha flowers. In the garden, various flowers and fruits grew, as well as various trees. All the trees, famous flowers, and beautiful fruits of heaven and earth filled this garden.' English version: 'At that time, the Bodhisattva's mother looked up at the sky, and calmly used her right hand to grasp a tree branch, and the branch lowered. Then, the king's wife used her right hand to grasp the tree branch, and from her right side, a child was born, upright and lovely, named Dipankara, naturally joining his ten fingers in a palm.'

。童子生時，放大光明，照彼佛剎，皆悉充滿，天上即雨無量諸花，所謂曼陀羅花、摩訶曼陀羅華、曼殊沙華、摩訶曼殊沙華、優缽羅華、波頭摩華、拘勿頭華、分陀利花。又雨無量旃檀散香，充滿遍佈十二由旬，復雨種種無量無邊天諸伎樂，不鼓自鳴，又出無量歌贊音聲，音聲之內，言辭唱云：『無量作燈明，無量作燈明。』是彼菩薩瑞應之號，故稱然燈。

「爾時，然燈菩薩大士，諸根具足，相好圓滿，無所乏少，日日長大，在於樓上，受五欲樂。然彼童子受五欲時，雖復歡樂，忽自生念：『世間愛慾，虛幻暫時，須臾破壞，不久磨滅。』思惟此已，從家內出，剃除鬚髮，身服袈裟，得於出家。出家之後，欲求菩提，漸向樹下，修習正覺。證正覺后，以佛眼觀一切世間，即生此念：『有誰最得初聞正法？』即見世間空無化者。再觀三觀，亦見世間無有聞法及可度人。彼佛在世，經三千年，獨一無侶，端坐過於三千年后，彼然燈佛、多陀阿伽度、阿羅訶、三藐三佛陀，作如是念：『此眾生輩，耽著五欲，放逸多時，迷荒無厭，我今當化，令彼覺知。』作是念已，從燈炷城出住空中，化作一城，名閻浮檀

現代漢語譯本：當這個孩子出生時，放出巨大的光明，照亮那個佛剎，完全充滿。天空中立即降下無數的花朵，包括曼陀羅花、摩訶曼陀羅花、曼殊沙華、摩訶曼殊沙華、優缽羅花、波頭摩花、拘勿頭花、分陀利花。又降下無數的旃檀散香，充滿遍佈十二由旬的範圍。還降下各種無量無邊的天樂，不用敲擊就能自己發出聲音，又發出無數的歌贊之聲，聲音中唱道：『無量作燈明，無量作燈明。』這是那位菩薩瑞應的稱號，所以被稱為燃燈。 當時，燃燈菩薩大士，諸根完好，相貌圓滿，沒有任何欠缺，每天都在長大，住在樓上，享受五欲之樂。然而，當這個孩子享受五欲時，雖然快樂，卻忽然產生一個念頭：『世間的愛慾，虛幻短暫，轉眼就會破滅，不久就會消失。』思考完這些，他就從家中出來，剃除鬚髮，身穿袈裟，出家修行。出家之後，爲了追求菩提，逐漸來到樹下，修習正覺。證得正覺后，他用佛眼觀察一切世間，就產生這樣的念頭：『誰最先能夠聽到正法？』他看到世間空無一人可以教化。再觀察三觀，也看到世間沒有人聽聞佛法，也沒有可以度化的人。那位佛在世時，經過三千年，獨自一人，沒有同伴。端坐超過三千年后，燃燈佛、多陀阿伽度、阿羅訶、三藐三佛陀，產生這樣的念頭：『這些眾生，沉迷於五欲，放縱太久，迷失荒唐，沒有厭倦，我現在應當教化他們，讓他們覺悟。』產生這個念頭后，他就從燈炷城出來，住在空中，化作一座城，名叫閻浮檀。

English version: When this child was born, he emitted great light, illuminating that Buddha-land, completely filling it. Immediately, countless flowers rained down from the sky, including Mandarava flowers, Maha-mandarava flowers, Manjusaka flowers, Maha-manjusaka flowers, Utpala flowers, Paduma flowers, Kumuda flowers, and Pundarika flowers. Also, countless sandalwood fragrances rained down, filling and spreading throughout twelve yojanas. Furthermore, various immeasurable heavenly music rained down, playing without being struck, and countless songs of praise arose, with voices chanting: 'Immeasurable Light Maker, Immeasurable Light Maker.' This was the auspicious sign of that Bodhisattva, hence he was called Dipankara (Lamp-maker). At that time, the Bodhisattva Mahasattva Dipankara, with all his faculties complete, his appearance perfect, lacking nothing, grew daily, residing in a tower, enjoying the pleasures of the five desires. However, while this child enjoyed the five desires, though happy, he suddenly had a thought: 'The worldly desires are illusory and temporary, they will be destroyed in an instant, and will soon vanish.' After contemplating this, he left his home, shaved his head and beard, donned a kasaya robe, and became a renunciate. After renouncing, in order to seek Bodhi, he gradually went under a tree, practicing right enlightenment. After attaining right enlightenment, he observed all the world with his Buddha-eye, and had this thought: 'Who is the first to be able to hear the true Dharma?' He saw that the world was empty of anyone to teach. Observing the three contemplations again, he also saw that there was no one in the world who had heard the Dharma, nor anyone who could be liberated. That Buddha, during his time in the world, spent three thousand years, alone, without a companion. After sitting in meditation for over three thousand years, that Dipankara Buddha, Tathagata, Arhat, Samyaksambuddha, had this thought: 'These sentient beings are indulging in the five desires, have been unrestrained for too long, are lost and confused, without any satiety. I should now teach them, so that they may awaken.' Having this thought, he came out of the City of Lamp-Wick, and stayed in the air, transforming into a city, named Jambudana.

。于彼城內，化作種種琉璃諸屋，于其城外，又復化作種種七寶多羅之樹，七重行列，七寶莊嚴，如上所說城莊嚴事。其城縱廣東西南北，五千由旬，又其城內莊嚴之具，如忉利天，一種無異。彼城內人壽三千歲。此閻浮提諸眾生等，悉遙觀彼一切人民，受于歡樂，自恣五欲，悉見悉知，悉聞悉羨。

「時，然燈佛如是過於三千歲后，生是念言：『我今可作神通變化。令閻浮人生厭離想。』

「時，閻浮人見然燈佛所居之城，四壁皆出猛火焰熾，生大恐怖，共相謂言：『嗚呼彼城，自然燒盡，不久漸滅。』時閻浮提一切人民，諸根成熟，應得佛化。彼等人民，見彼化城，四面火起，熾盛燒然，怖畏驚恐求歸依處，無救護者，欲求解脫，無能度者，發此言已：『愿于彼城下來至此，或復此城上至於彼，我等一切當滅彼火。』是時天、龍、夜叉、乾闥婆、人非人等，出於彼城，告我等言：『何故此城自出火然？』時彼城前，忽爾自然出三閣道：一金所成，二銀所成，三頗梨成。其閣道間，各有雜寶多羅樹行，彼多羅樹，出大聲云：『汝等人輩，宜速聚集會於一處，若汝心欲見然燈佛、多陀阿伽度、阿羅訶、三藐三佛陀者，彼佛不久，欲下閻浮提

現代漢語譯本：在那座城裡，（佛）化現出各種琉璃房屋，在城外，又化現出各種七寶多羅樹，七重排列，用七寶莊嚴，就像上面所說的城池莊嚴景像一樣。那座城東西南北縱橫五千由旬，城內的莊嚴器具，和忉利天一樣，沒有絲毫差別。城裡的人壽命三千歲。這個閻浮提的眾生，都遠遠地看到那裡的人民，享受著快樂，恣意享受五欲，都看到、知道、聽到、羨慕。 當時，燃燈佛這樣過了三千年后，生起這樣的念頭：『我現在可以施展神通變化，讓閻浮提的人產生厭離的想法。』 當時，閻浮提的人看到燃燈佛所居住的城池，四面墻壁都冒出猛烈的火焰燃燒，產生巨大的恐懼，互相說道：『哎呀，那座城，自然燃燒起來，不久就會漸漸熄滅。』當時，閻浮提的所有人民，諸根成熟，應該得到佛的教化。他們看到那座化城，四面燃起大火，熾盛燃燒，害怕恐懼，尋求歸依之處，沒有救護的人，想要解脫，沒有能度化的人，發出這樣的言語：『希望從那座城下來到這裡，或者這座城上升到那裡，我們大家一起滅掉那火。』這時，天、龍、夜叉、乾闥婆、人非人等，從那座城裡出來，告訴我們說：『為什麼這座城自己冒火燃燒？』這時，在那座城前，忽然自然出現三條閣道：一條是金子做成的，一條是銀子做成的，一條是頗梨做成的。閣道之間，各有各種寶物多羅樹排列，那些多羅樹發出巨大的聲音說：『你們這些人，應該迅速聚集到一處，如果你們心裡想見到燃燈佛、多陀阿伽度、阿羅訶、三藐三佛陀，那位佛不久就要下到閻浮提。』

English version: Within that city, (the Buddha) transformed various houses of lapis lazuli; outside the city, he further transformed various seven-jeweled Tala trees, arranged in seven rows, adorned with seven treasures, just like the city's adornments described above. The city spanned five thousand yojanas in length and width, east, west, north, and south. The adornments within the city were no different from those of the Trayastrimsa Heaven. The people in the city lived for three thousand years. All beings in this Jambudvipa could see from afar the people there, enjoying happiness, indulging in the five desires, seeing, knowing, hearing, and envying. Then, after three thousand years had passed, Dipamkara Buddha had this thought: 'Now I can perform a miraculous transformation to make the people of Jambudvipa develop a sense of detachment.' At that time, the people of Jambudvipa saw that the city where Dipamkara Buddha resided had fierce flames erupting from all four walls, causing great fear. They said to each other, 'Alas, that city is burning naturally and will soon gradually be extinguished.' At that time, all the people of Jambudvipa, their faculties matured, were ready to receive the Buddha's teachings. They saw the transformed city with flames rising and burning fiercely on all sides, and they were terrified, seeking refuge, with no one to protect them, desiring liberation, with no one to deliver them. They uttered these words: 'We wish that the city would come down here, or that we could go up to that city, so that we could all extinguish the fire.' At this time, gods, dragons, yakshas, gandharvas, and non-humans came out of the city and said to us, 'Why is this city burning by itself?' Then, in front of the city, three causeways suddenly appeared naturally: one made of gold, one made of silver, and one made of crystal. Between the causeways, there were rows of various jeweled Tala trees, and those Tala trees emitted a great sound, saying, 'You people should quickly gather in one place. If you wish to see Dipamkara Buddha, Tathagata, Arhat, Samyaksambuddha, that Buddha will soon descend to Jambudvipa.'

。』時閻浮提一切人民，皆悉往詣彼閣道所，見然燈佛，從城內出，于閣道下。時，諸梵釋四天王等，前後圍繞，閻浮提人見彼佛已，皆大歡喜，各生是心：『我等前者，欲睹如來，今已得見。』復更生念：『我各于先問佛是事，此城何故，如是火然？如來應為我等解釋。』時然燈佛，足蹈地已，其諸人民，悉各皆念：『我獨頭面頂禮于佛而發是言，我得於先頂禮佛足。』

「時，然燈佛坐師子座，坐已為彼眾生說法，所謂讚歎佈施之事，持戒之事，離欲之事，得漏盡法，說于出家功德之利，助清凈法。如來見此閻浮提人，聞佛說法，信樂聽受，生歡喜心，心意柔軟，心得無礙，如來更復為說諸法，如往昔佛，知于眾生機根說法，令其歡喜，所謂苦集滅道；世尊今復為閻浮人，具足說此四諦之法。時然燈佛初日說法，教化度脫，六百億人，悉皆漏盡，證阿羅漢，心得自在。第二日化五百億人，第三日化四百億人，第四日化三百億人，第五日化二百億人，第六日化一百億人，第七日化五十億人，悉皆如上得阿羅漢。至於第二一七日內，教化度脫百一億人。最後第三一七日內，復度七十五億眾生，悉得上利漏盡意解，成阿羅漢。彼然燈佛住世一劫，共諸比丘聲聞弟子，為世間人作利益故(迦葉遺師作如是說)

現代漢語譯本：當時，閻浮提的所有人民都前往那閣道的地方，看見燃燈佛從城內出來，在閣道下。當時，諸梵天、帝釋天、四大天王等，前後圍繞著他，閻浮提的人們見到佛后，都非常歡喜，各自心中想：『我們之前想要見到如來，現在已經見到了。』又進一步想到：『我們各自先問佛這件事，為什麼這座城市會這樣著火？如來應該為我們解釋。』當時，燃燈佛腳踏地面后，所有的人都各自想著：『我獨自頂禮佛的頭面，並說出這句話，我先頂禮佛足。』 當時，燃燈佛坐在獅子座上，坐下後為那些眾生說法，所說的是讚歎佈施的事情，持戒的事情，遠離慾望的事情，獲得漏盡法，講述出家的功德利益，幫助清凈的修行。如來看到這閻浮提的人們，聽聞佛的說法，信奉並樂於接受，心中生起歡喜，心意變得柔軟，內心沒有障礙，如來再次為他們宣說諸法，就像過去的佛一樣，瞭解眾生的根基而說法，使他們歡喜，所說的是苦、集、滅、道；世尊現在又為閻浮提的人們，完整地宣說這四諦之法。當時，燃燈佛第一天說法，教化度脫了六百億人，都漏盡煩惱，證得阿羅漢果，內心自在。第二天教化了五百億人，第三天教化了四百億人，第四天教化了三百億人，第五天教化了二百億人，第六天教化了一百億人，第七天教化了五十億人，都像上面一樣證得阿羅漢果。在第二十七天內，教化度脫了一百一十億人。最後在第三十七天內，又度化了七十五億眾生，都獲得了上等的利益，漏盡煩惱，心意解脫，成就阿羅漢。那燃燈佛住世一劫，與諸比丘聲聞弟子，爲了世間的人們作利益（迦葉遺師是這樣說的）。

English version: At that time, all the people of Jambudvipa went to the place of that pavilion road, and saw Dipankara Buddha coming out from the city, below the pavilion road. At that time, the Brahma, Shakra, and Four Heavenly Kings, etc., surrounded him from the front and back. The people of Jambudvipa, upon seeing the Buddha, were all very joyful, and each thought in their hearts: 'We previously wanted to see the Tathagata, and now we have seen him.' They further thought: 'Let each of us first ask the Buddha about this matter, why is this city on fire like this? The Tathagata should explain it to us.' At that time, after Dipankara Buddha stepped on the ground, all the people each thought: 'I alone will bow my head to the Buddha and say these words, I will first bow to the Buddha's feet.' At that time, Dipankara Buddha sat on the lion's seat, and after sitting, he preached the Dharma to those beings, speaking of praising the act of giving, the act of upholding precepts, the act of being free from desires, attaining the Dharma of the exhaustion of outflows, speaking of the merits and benefits of leaving home, and assisting in pure practice. The Tathagata saw that the people of Jambudvipa, upon hearing the Buddha's teachings, believed and were happy to accept them, their hearts filled with joy, their minds became gentle, and their hearts were without obstacles. The Tathagata again expounded the Dharma to them, just like the Buddhas of the past, understanding the roots of beings and teaching the Dharma, making them joyful, speaking of suffering, its cause, its cessation, and the path; the World Honored One now again fully expounds these Four Noble Truths to the people of Jambudvipa. At that time, on the first day of Dipankara Buddha's teaching, he converted and liberated six hundred billion people, all of whom exhausted their outflows, attained the Arhat fruit, and their minds were at ease. On the second day, he converted five hundred billion people, on the third day, four hundred billion people, on the fourth day, three hundred billion people, on the fifth day, two hundred billion people, on the sixth day, one hundred billion people, and on the seventh day, fifty billion people, all of whom attained the Arhat fruit as above. Within the twenty-seventh day, he converted and liberated one hundred and ten billion people. Finally, within the thirty-seventh day, he converted seventy-five billion beings, all of whom obtained the highest benefit, exhausted their outflows, their minds were liberated, and they became Arhats. That Dipankara Buddha lived for one kalpa, together with his Bhikshu and Sravaka disciples, for the benefit of the people of the world (Kasyapa's teacher said this).

。

「阿難！諸佛次第相傳授記，其然燈佛初種善根，求阿耨多羅三藐三菩提，乃至轉法輪，住世一劫，化眾生故(摩訶僧祇師作如是說)。

「阿難！其然燈佛為菩薩時，在於船上，雖受五欲，於世間中深生厭離，作如是念：『我可坐船渡河彼岸。』亦發此心，即生一大清凈蓮花，然燈童子于其華上，結加趺坐，坐已蓮華即自還合，猶如象蓮。時諸婇女求覓童子，莫知所在，即奏大王。

「爾時，大王遣使四方推求尋覓，東西南北不知其所，乃至四維亦不知處。然燈菩薩以天威德神通力故，在彼船上蓮華臺中，結加趺坐，而身不現，即得五通飛騰虛空，乃至向于菩提樹下，得一切智，及轉法輪說法，度脫六十八億百千人，俱皆悉共住在於世間，教化眾生(尼沙塞師作如是說)。」

佛本行集經卷第二 大正藏第 03 冊 No. 0190 佛本行集經

佛本行集經卷第三

隋天竺三藏阇那崛多譯發心供養品下

爾時，世尊在舍衛城，告阿難言：「阿難！諸佛菩薩晝夜常說一切諸法，有四種攝而攝眾生。何等為四？一者佈施，二者愛語，三者利益，四者同事

現代漢語譯本 『阿難！諸佛依次相傳授記，燃燈佛最初種下善根，求取無上正等正覺，乃至轉法輪，住世一劫，爲了教化眾生（摩訶僧祇師是這樣說的）。』 『阿難！燃燈佛作為菩薩時，在船上，雖然享受五欲，但對世間深感厭離，心中想：『我應該坐船渡到河的彼岸。』也發了這個心，隨即生出一朵巨大的清凈蓮花，燃燈童子在那蓮花上，結跏趺坐，坐下後蓮花就自己合攏，像象蓮一樣。當時，眾婇女尋找童子，不知他在哪裡，就稟告了大王。 『那時，大王派遣使者四處尋找，東西南北都不知道他的所在，甚至四維方向也不知道。燃燈菩薩憑藉天威德神通力，在那船上的蓮花臺中，結跏趺坐，身體卻不顯現，隨即獲得五神通，飛騰虛空，乃至來到菩提樹下，獲得一切智慧，並轉法輪說法，度脫了六十八億百千人，他們都一起住在世間，教化眾生（尼沙塞師是這樣說的）。』

佛本行集經卷第二 大正藏第 03 冊 No. 0190 佛本行集經

佛本行集經卷第三

隋天竺三藏阇那崛多譯發心供養品下

那時，世尊在舍衛城，告訴阿難說：『阿難！諸佛菩薩晝夜常常宣說一切諸法，有四種方法來攝受眾生。哪四種呢？一是佈施，二是愛語，三是利益，四是同事。』

English version 'Ananda! The Buddhas successively transmit predictions, and Dipankara Buddha initially planted good roots, seeking Anuttara-samyak-sambodhi, and even turning the Dharma wheel, dwelling in the world for one kalpa, for the sake of transforming sentient beings (the Mahasanghika teachers say this).' 'Ananda! When Dipankara Buddha was a Bodhisattva, he was on a boat, and although he enjoyed the five desires, he felt deep aversion to the world, thinking: 'I should take a boat to cross to the other shore of the river.' He also had this thought, and immediately a large pure lotus flower grew, and the Dipankara boy sat in full lotus posture on that lotus flower. After he sat down, the lotus flower closed by itself, like an elephant lotus. At that time, the palace women searched for the boy, not knowing where he was, and reported to the king.' 'At that time, the king sent messengers to search in all directions, but they did not know where he was in the east, west, south, or north, or even in the four intermediate directions. Dipankara Bodhisattva, by the power of his heavenly virtue and supernatural abilities, sat in full lotus posture in the lotus flower on the boat, but his body did not appear. He then obtained the five supernatural powers, flew into the sky, and even went to the Bodhi tree, obtained all wisdom, and turned the Dharma wheel, liberating sixty-eight hundred million people, who all lived together in the world, teaching sentient beings (the Nisada teachers say this).'

The Collection of the Buddha's Past Deeds Sutra, Volume 2 Taisho Tripitaka Volume 03, No. 0190, The Collection of the Buddha's Past Deeds Sutra

The Collection of the Buddha's Past Deeds Sutra, Volume 3

Translated by the Tripitaka Master Jnanagupta of Sui Dynasty, Chapter on the Lower Part of the Offering of the Initial Aspiration

At that time, the World Honored One was in Shravasti, and told Ananda: 'Ananda! The Buddhas and Bodhisattvas constantly preach all dharmas day and night, and there are four methods to gather sentient beings. What are the four? First is giving, second is loving speech, third is benefit, and fourth is acting together.'

。」

爾時，阿難從座而起，整理衣服，偏袒右肩，合十指掌，右膝著地，而白佛言：「世尊！如來往昔供養幾佛，求阿耨多羅三藐三菩提？於何佛邊種諸善根，為未來世求于菩提？」

佛告阿難：「諦聽諦受！善思念之！今當爲汝說彼如來諸佛名字，並及所種善根之處。

「阿難！我念往昔，有佛出世，號曰然燈多陀阿伽度、阿羅訶、三藐三佛陀，于彼佛邊種諸善根，求未來世阿耨多羅三藐三菩提。

「次復，一佛出現於世，號世無比，我時供養彼佛世尊，種諸善根，求未來世阿耨多羅三藐三菩提。次復，一佛出現於世，號蓮華上，我時供養彼佛世尊，種諸善根，求未來世阿耨多羅三藐三菩提。

「次復，一佛出現於世，號最上行，我時供養彼佛世尊，種諸善根，求未來世阿耨多羅三藐三菩提。次復，一佛出現於世，號德上名稱，我時供養彼佛世尊，種諸善根，求未來世阿耨多羅三藐三菩提。

「次復，一佛出現於世，號釋迦牟尼，我時供養彼佛世尊，種諸善根，求未來世阿耨多羅三藐三菩提。次復，一佛出現於世，號曰帝沙，我時供養彼佛世尊，種諸善根，求未來世阿耨多羅三藐三菩提

現代漢語譯本 當時，阿難從座位上站起來，整理好衣服，露出右肩，雙手合十，右膝跪地，對佛說：『世尊！如來過去供養過多少佛，才求得無上正等正覺？在哪些佛那裡種下各種善根，爲了未來世求得菩提？』 佛告訴阿難：『仔細聽，好好接受！認真思考！我現在要為你講述那些如來的佛號，以及種下善根的地方。』 『阿難！我回憶過去，有佛出世，名為燃燈如來、應供、正等覺，我在那位佛那裡種下各種善根，爲了未來世求得無上正等正覺。』 『接著，又有一佛出現在世上，名為世無比，我當時供養那位佛世尊，種下各種善根，爲了未來世求得無上正等正覺。接著，又有一佛出現在世上，名為蓮華上，我當時供養那位佛世尊，種下各種善根，爲了未來世求得無上正等正覺。』 『接著，又有一佛出現在世上，名為最上行，我當時供養那位佛世尊，種下各種善根，爲了未來世求得無上正等正覺。接著，又有一佛出現在世上，名為德上名稱，我當時供養那位佛世尊，種下各種善根，爲了未來世求得無上正等正覺。』 『接著，又有一佛出現在世上，名為釋迦牟尼，我當時供養那位佛世尊，種下各種善根，爲了未來世求得無上正等正覺。接著，又有一佛出現在世上，名為帝沙，我當時供養那位佛世尊，種下各種善根，爲了未來世求得無上正等正覺。』

English version At that time, Ananda rose from his seat, arranged his robes, bared his right shoulder, joined his palms together, knelt on his right knee, and said to the Buddha: 'World Honored One! How many Buddhas did the Tathagata make offerings to in the past to seek Anuttara-samyak-sambodhi? By which Buddhas did he plant various roots of goodness, seeking Bodhi in the future?' The Buddha told Ananda: 'Listen carefully and receive well! Think carefully! Now I will tell you the names of those Tathagatas, the Buddhas, and the places where they planted roots of goodness.' 'Ananda! I recall in the past, there was a Buddha who appeared in the world, named Dipankara Tathagata, Arhat, Samyak-sambuddha. By that Buddha, I planted various roots of goodness, seeking Anuttara-samyak-sambodhi in the future.' 'Then, another Buddha appeared in the world, named Unsurpassed in the World. At that time, I made offerings to that Buddha, the World Honored One, planting various roots of goodness, seeking Anuttara-samyak-sambodhi in the future. Then, another Buddha appeared in the world, named Lotus Above. At that time, I made offerings to that Buddha, the World Honored One, planting various roots of goodness, seeking Anuttara-samyak-sambodhi in the future.' 'Then, another Buddha appeared in the world, named Supreme Practice. At that time, I made offerings to that Buddha, the World Honored One, planting various roots of goodness, seeking Anuttara-samyak-sambodhi in the future. Then, another Buddha appeared in the world, named Virtue and Renown. At that time, I made offerings to that Buddha, the World Honored One, planting various roots of goodness, seeking Anuttara-samyak-sambodhi in the future.' 'Then, another Buddha appeared in the world, named Shakyamuni. At that time, I made offerings to that Buddha, the World Honored One, planting various roots of goodness, seeking Anuttara-samyak-sambodhi in the future. Then, another Buddha appeared in the world, named Tishya. At that time, I made offerings to that Buddha, the World Honored One, planting various roots of goodness, seeking Anuttara-samyak-sambodhi in the future.'

。

「次復，一佛出現於世，號曰弗沙，我時供養彼佛世尊，種諸善根，求未來世阿耨多羅三藐三菩提。次復，一佛出現於世，號見一切利，我時供養彼佛世尊，種諸善根，求未來世阿耨多羅三藐三菩提。

「次復，一佛出現於世，號毗婆尸，我時供養彼佛世尊，種諸善根，求未來世阿耨多羅三藐三菩提。次復，一佛出現於世，號曰尸棄，我時供養彼佛世尊，種諸善根，求未來世阿耨多羅三藐三菩提。

「次復，一佛出現於世，號毗沙門，我時供養彼佛世尊，種諸善根，求未來世阿耨多羅三藐三菩提。次復，一佛出現於世，號拘留孫，我時供養彼佛世尊，種諸善根，乃至梵行，求未來世阿耨多羅三藐三菩提。

「次復，一佛出現於世，號拘那含牟尼，我時供養彼佛世尊，種諸善根，乃至梵行，求未來世阿耨多羅三藐三菩提。

「次復，一佛出現於世，號曰迦葉，我時供養彼佛世尊，種諸善根，乃至梵行，求未來世阿耨多羅三藐三菩提。

「阿難！我于彌勒菩薩之邊，種諸善根，求未來世阿耨多羅三藐三菩提，而有偈說：

「此佛大威德，　　離欲得寂靜， 　釋迦牟尼佛，　　皆悉供養來

現代漢語譯本：『再者，有一尊佛出現在世間，名為弗沙，我當時供養那位佛世尊，種下各種善根，祈求未來世證得無上正等正覺。再者，有一尊佛出現在世間，名為見一切利，我當時供養那位佛世尊，種下各種善根，祈求未來世證得無上正等正覺。』 『再者，有一尊佛出現在世間，名為毗婆尸，我當時供養那位佛世尊，種下各種善根，祈求未來世證得無上正等正覺。再者，有一尊佛出現在世間，名為尸棄，我當時供養那位佛世尊，種下各種善根，祈求未來世證得無上正等正覺。』 『再者，有一尊佛出現在世間，名為毗沙門，我當時供養那位佛世尊，種下各種善根，祈求未來世證得無上正等正覺。再者，有一尊佛出現在世間，名為拘留孫，我當時供養那位佛世尊，種下各種善根，乃至修行梵行，祈求未來世證得無上正等正覺。』 『再者，有一尊佛出現在世間，名為拘那含牟尼，我當時供養那位佛世尊，種下各種善根，乃至修行梵行，祈求未來世證得無上正等正覺。』 『再者，有一尊佛出現在世間，名為迦葉，我當時供養那位佛世尊，種下各種善根，乃至修行梵行，祈求未來世證得無上正等正覺。』 『阿難！我在彌勒菩薩身邊，種下各種善根，祈求未來世證得無上正等正覺，並且有偈頌說：』 『此佛具有大威德，遠離慾望獲得寂靜，釋迦牟尼佛，都曾供養過他們。』

English version: 'Furthermore, a Buddha appeared in the world, named Phussa. At that time, I made offerings to that World-Honored Buddha, planted various roots of goodness, and sought Anuttara-samyak-sambodhi in the future. Furthermore, a Buddha appeared in the world, named Seeing All Benefits. At that time, I made offerings to that World-Honored Buddha, planted various roots of goodness, and sought Anuttara-samyak-sambodhi in the future.' 'Furthermore, a Buddha appeared in the world, named Vipassi. At that time, I made offerings to that World-Honored Buddha, planted various roots of goodness, and sought Anuttara-samyak-sambodhi in the future. Furthermore, a Buddha appeared in the world, named Sikhi. At that time, I made offerings to that World-Honored Buddha, planted various roots of goodness, and sought Anuttara-samyak-sambodhi in the future.' 'Furthermore, a Buddha appeared in the world, named Vessabhu. At that time, I made offerings to that World-Honored Buddha, planted various roots of goodness, and sought Anuttara-samyak-sambodhi in the future. Furthermore, a Buddha appeared in the world, named Kakusandha. At that time, I made offerings to that World-Honored Buddha, planted various roots of goodness, and even practiced pure conduct, seeking Anuttara-samyak-sambodhi in the future.' 'Furthermore, a Buddha appeared in the world, named Konagamana. At that time, I made offerings to that World-Honored Buddha, planted various roots of goodness, and even practiced pure conduct, seeking Anuttara-samyak-sambodhi in the future.' 'Furthermore, a Buddha appeared in the world, named Kassapa. At that time, I made offerings to that World-Honored Buddha, planted various roots of goodness, and even practiced pure conduct, seeking Anuttara-samyak-sambodhi in the future.' 'Ananda! I planted various roots of goodness by the side of Bodhisattva Maitreya, seeking Anuttara-samyak-sambodhi in the future, and there is a verse that says:' 'This Buddha has great power and virtue, is free from desire and has attained tranquility. Shakyamuni Buddha has made offerings to all of them.'

。」

爾時，阿難白佛言：「世尊！如來供養彼等諸佛、多陀阿伽度、阿羅呵、三藐三佛陀，將於何等供養之具，供養彼佛，種諸善根，求未來世阿耨多羅三藐三菩提？」

佛告阿難：「我念往昔，過無量世，有一國王，名曰降怨，是剎利種，紹灌頂位。其王福德，壽命極長，端政可喜，名稱遠聞。阿難！彼降怨王居住之處，有一大城，名曰蓮華。彼王於此城中治化，安置宮殿。彼城東西十二由旬，其南北面經七由旬，土地調適，雨澤以時，五穀豐熟，無所乏少。多有人民，填滿充塞，間無空處。園苑樹林，華果具足，泉流池沼，水常湛然。街巷兩邊，皆安店肆，去來市買，無暫時停，猶如北方毗沙門城，名阿羅迦，東西南北，等無有異。彼蓮華城如是莊嚴種種具足。阿難！彼降怨王有一豪富大婆羅門，名為日主，勇健強力，多饒財寶，像馬奴僕，六畜牛羊，種種皆豐，無所乏少。其庫藏內，純是異類，黃金、白銀、真珠珍寶，車𤦲、馬瑙、珊瑚、虎珀，悉皆備具，一如北方毗沙門王。阿難！時彼日主大婆羅門，特為彼王，心所愛重，恒相伴偶，不曾暫離，日日相見，無厭惓心。

「阿難！彼降怨王時有一事，將付日主婆羅門判，令好斷決

現代漢語譯本： 那時，阿難對佛說：『世尊！如來您供養那些諸佛、多陀阿伽度、阿羅呵、三藐三佛陀，將用什麼樣的供養之物，來供養那些佛，種下各種善根，以求未來世的阿耨多羅三藐三菩提呢？』 佛告訴阿難：『我回憶過去，經過無量世，有一位國王，名叫降怨，是剎帝利種姓，繼承了灌頂的王位。那位國王福德深厚，壽命極長，容貌端正美好，名聲遠揚。阿難！那位降怨王居住的地方，有一座大城，名叫蓮華。那位國王在這座城中治理教化，安置宮殿。那座城東西長十二由旬，南北寬七由旬，土地肥沃，雨水及時，五穀豐收，什麼都不缺乏。那裡有很多人，擁擠不堪，沒有空隙的地方。園林樹木，花果齊全，泉水池塘，水總是清澈。街道兩旁，都設有店舖，來來往往買賣，沒有片刻停歇，就像北方的毗沙門城，名叫阿羅迦，東西南北，沒有什麼不同。那蓮華城就是這樣莊嚴，各種設施都完備。阿難！那位降怨王有一位非常富有的大婆羅門，名叫日主，他勇猛強壯，擁有很多財富，大象、馬匹、奴僕、六畜牛羊，各種都非常豐盛，什麼都不缺少。他的倉庫里，全是各種各樣的黃金、白銀、珍珠、珍寶、車𤦲、瑪瑙、珊瑚、琥珀，全部都具備，就像北方的毗沙門王一樣。阿難！當時那位日主大婆羅門，特別受到那位國王的喜愛和器重，常常陪伴在國王身邊，不曾片刻離開，每天都見面，沒有厭倦之心。 『阿難！那位降怨王當時有一件事，要交給日主婆羅門來判斷，讓他好好地決斷。』

English version: At that time, Ananda said to the Buddha, 'World Honored One! How does the Tathagata, in making offerings to those Buddhas, Tathagatas, Arhats, Samyaksambuddhas, use what offerings to make those offerings, plant various good roots, and seek Anuttara-samyak-sambodhi in the future?' The Buddha told Ananda, 'I recall in the past, after countless eons, there was a king named Descending-Enmity, of the Kshatriya caste, who inherited the enthronement. That king had profound merit, an extremely long life, a dignified and pleasing appearance, and a far-reaching reputation. Ananda! Where that King Descending-Enmity resided, there was a large city named Lotus. That king governed and taught in this city, and established his palace. That city was twelve yojanas in length from east to west, and seven yojanas in width from north to south. The land was fertile, the rain was timely, the five grains were abundant, and nothing was lacking. There were many people, crowded and packed, with no empty space. The gardens and forests, flowers and fruits were complete, the springs and ponds, the water was always clear. On both sides of the streets and alleys, there were shops, people coming and going to buy and sell, without a moment's pause, just like the northern city of Vaishravana, named Alaka, east, west, south, and north, there was no difference. That Lotus City was so magnificent and complete in every way. Ananda! That King Descending-Enmity had a very wealthy great Brahmin named Sun-Lord, who was brave and strong, possessed much wealth, elephants, horses, servants, livestock, cattle, and sheep, all were very abundant, and nothing was lacking. In his treasury, there were all kinds of gold, silver, pearls, treasures, chariots, agate, coral, and amber, all were fully equipped, just like the northern King Vaishravana. Ananda! At that time, that great Brahmin Sun-Lord was particularly loved and valued by that king, often accompanying the king, never leaving for a moment, seeing each other every day, without any sense of weariness.' 'Ananda! At that time, King Descending-Enmity had a matter to entrust to the Brahmin Sun-Lord for judgment, asking him to make a good decision.'

。日主如法分判已后，入彼王意，王于日主婆羅門所，倍生歡喜，分割半國與婆羅門，封授為王，令其治化。時降怨王為彼日主婆羅門王，別更立城，名為埏主，東西南北，街衢巷術，城郭莊嚴，如蓮華城，一無有異。阿難！彼日主王有一夫人，名為月上。阿難！然燈菩薩從兜率下，降神之時，于日主宮月上夫人右脅，入胎端坐，出生成道，說法化人，皆得阿羅漢果。如上因緣，《然燈菩薩本行經》說。時，然燈佛在彼二城，次第居住，說法度人。

「時父日主常以四事，供養彼佛，尊重恭敬，如佛所嘆。

「阿難！其降怨王漸漸傳聞，彼埏主城日主王宮，第一大妃月上夫人，生一童子，名曰然燈，端政可喜，世間無雙，眾相具足，譬如金像。童子生已，將詣相師國內大智婆羅門所，教令占相童子如是相貌云何？彼相師言：『此童子者，福德莊嚴，若在家內為轉輪王，化四天下，作大地主，具足七寶：一金輪寶，二神珠寶，三玉女寶，四者象寶，五者馬寶，六主兵臣寶，七主藏臣寶；復有千子，悉皆端政，具丈夫相，能摧怨敵，威被大地，四海山林，無不降伏。國土安寧雨澤以時，五穀豐熟，人民安樂，無有苦惱，無有疾病，不用兵戈，如法治化

現代漢語譯本：當太陽主如法地做出判斷之後，符合了國王的心意，國王對太陽主婆羅門更加歡喜，便將一半的國土分給婆羅門，封他為王，讓他治理教化。當時，降怨王為太陽主婆羅門王另外建立了一座城，名為埏主，東西南北，街道巷弄，城墻都裝飾得如同蓮花城一般，沒有絲毫差別。阿難！那位太陽主王有一位夫人，名叫月上。阿難！燃燈菩薩從兜率天降臨，降神的時候，在太陽主宮殿月上夫人的右脅入胎端坐，出生后成道，說法教化眾人，都證得了阿羅漢果。這些因緣，在《燃燈菩薩本行經》中都有記載。當時，燃燈佛在這兩座城中，依次居住，說法度化眾人。 當時，父親太陽主常常用四事供養佛陀，尊重恭敬，如同佛陀所讚歎的那樣。 阿難！那位降怨王漸漸聽說，在埏主城太陽主王的宮殿里，第一大妃月上夫人，生了一個童子，名叫燃燈，端正俊美，世間無雙，各種相好都具備，就像金像一般。童子出生后，就被帶到相師，也就是國內的大智婆羅門那裡，請他占卜童子的相貌如何？那位相師說：『這個童子，福德莊嚴，如果在家，就會成為轉輪王，教化四天下，成為大地之主，具備七寶：一金輪寶，二神珠寶，三玉女寶，四象寶，五馬寶，六主兵臣寶，七主藏臣寶；還有一千個兒子，都端正俊美，具備大丈夫的相貌，能夠摧毀怨敵，威震大地，四海山林，沒有不降服的。國土安寧，風調雨順，五穀豐收，人民安樂，沒有痛苦，沒有疾病，不用兵戈，依法治理教化。』

English version: After the Sun Lord had made his judgment according to the Dharma, it pleased the king. The king was even more delighted with the Sun Lord Brahmin and divided half of his kingdom to him, appointing him as king to govern and teach. At that time, the King of Subduing Enmity built another city for the Sun Lord Brahmin King, named 'Yanzhu'. The streets and alleys in the east, west, south, and north, and the city walls were decorated like a lotus city, with no difference. Ananda! That Sun Lord King had a wife named 'Moon Above'. Ananda! When the Dipankara Bodhisattva descended from Tushita Heaven, at the time of his divine descent, he entered the womb of the Sun Lord's palace, into the right side of the Moon Above's womb, sat in meditation, was born, attained enlightenment, preached the Dharma, and transformed people, all of whom attained the Arhat fruit. These causes and conditions are described in the 'Dipankara Bodhisattva's Original Conduct Sutra'. At that time, Dipankara Buddha resided in these two cities in succession, preaching the Dharma and transforming people. At that time, the father, Sun Lord, often made offerings to the Buddha with four things, respecting and revering him, as the Buddha had praised. Ananda! The King of Subduing Enmity gradually heard that in the palace of the Sun Lord King in Yanzhu City, the first great consort, Moon Above, had given birth to a child named Dipankara, who was upright and handsome, unparalleled in the world, possessing all the auspicious marks, like a golden statue. After the child was born, he was taken to the fortune teller, the great wise Brahmin of the country, to ask him to divine the child's appearance. The fortune teller said: 'This child is adorned with blessings and virtues. If he remains at home, he will become a Chakravartin King, transforming the four continents, becoming the lord of the earth, possessing the seven treasures: the golden wheel treasure, the divine pearl treasure, the jade maiden treasure, the elephant treasure, the horse treasure, the minister of the army treasure, and the minister of the treasury treasure; he will also have a thousand sons, all upright and handsome, possessing the appearance of a great man, able to destroy enemies, his power will shake the earth, and the mountains and forests of the four seas will all submit. The country will be peaceful, the weather will be favorable, the five grains will be abundant, the people will be happy, without suffering, without disease, without the use of weapons, and he will govern and teach according to the Dharma.'

。若捨出家，當得作佛、多陀阿伽度、阿羅呵、三藐三佛陀，十號具足，名稱遠聞。』阿難！彼童子舍家出家，乃至得成阿耨多羅三藐三菩提，及轉法輪，名稱遠聞，如上所說。

「時降怨王作如是念：『希有世尊！出世甚難，時時一聞，復難睹見。』是時降怨王即遣使人向日主所，作如是言：『我今傳聞王大夫人生好童子，眾相具足，如上所說。我今欲請彼然燈佛、多陀阿伽度、阿羅呵、三藐三佛陀，至我所住蓮華之城，受我微供。王若遣來，彼此蒙益；如其不放，我當嚴備四種兵往。』時彼使人，受是語已，往埏主城日主王所，具以此語白日主王。

「時，日主王聞此語已，悵怏憂愁，心懷不樂。時日主王集聚群臣，具以上事向而說之：『汝等思惟，彼有是言，欲何報答？』時諸群臣共白王言：『大王！當知，如此之事，還可咨問于然燈佛。何以故？然燈世尊、多陀阿伽度、阿羅呵、三藐三佛陀有大慈悲。』時，日主王報諸臣言：『我心亦有如是憶念。』時日主王共諸群臣，躬自往詣然燈佛所，乃至彼佛慰喻王言：『大王安心，莫驚莫怖！莫生憂愁！何以故？我今亦欲遊行他國，教化民人，慈愍一切諸眾生故

現代漢語譯本：『如果他捨棄家庭出家，應當能夠成佛，成為如來、應供、正等覺，十號具足，名聲遠揚。』阿難！那個童子舍家出家，乃至成就無上正等正覺，並且轉動法輪，名聲遠揚，如上面所說。 當時降怨王這樣想：『稀有啊世尊！出世非常難得，時時能夠聽聞佛法，更是難以見到。』這時降怨王就派遣使者前往日主那裡，這樣說道：『我聽說王的大夫人誕下了一個好童子，相貌具足，如上面所說。我現在想請那位燃燈佛、如來、應供、正等覺，到我居住的蓮花之城，接受我微薄的供養。如果大王允許他來，彼此都能得到利益；如果大王不放他來，我就要準備四種軍隊前往。』當時那個使者，接受了這些話后，前往埏主城日主王那裡，把這些話全部告訴了日主王。 當時，日主王聽到這些話后，悵然憂愁，心中不快樂。當時日主王召集大臣們，把上面的事情告訴他們：『你們想想，他說了這樣的話，應該如何答覆？』當時大臣們一起對國王說：『大王！應該知道，這樣的事情，還是可以請教燃燈佛。為什麼呢？燃燈世尊、如來、應供、正等覺有大慈悲。』當時，日主王告訴大臣們說：『我心中也是這樣想的。』當時日主王和大臣們，親自前往燃燈佛那裡，乃至那位佛安慰國王說：『大王安心，不要驚慌害怕！不要憂愁！為什麼呢？我現在也想去其他國家，教化人民，慈悲憐憫一切眾生。』

English version: 'If he renounces his home and goes forth, he should be able to become a Buddha, a Tathagata, an Arhat, a Samyaksambuddha, possessing all ten titles, and his name will be widely known.' Ananda! That boy renounced his home and went forth, and eventually attained Anuttara-samyak-sambodhi, and turned the wheel of Dharma, his name was widely known, as mentioned above. At that time, King Descending-Enmity thought: 'It is rare, O World Honored One! It is very difficult for a Buddha to appear in the world, and it is even more difficult to hear the Dharma and see him.' Then King Descending-Enmity sent a messenger to King Sun-Lord, saying: 'I have heard that the King's Great Consort has given birth to a fine boy, with all the auspicious marks, as mentioned above. I now wish to invite that Dipankara Buddha, Tathagata, Arhat, Samyaksambuddha, to my city of Lotus, to receive my humble offerings. If the King allows him to come, both of us will benefit; if the King does not let him come, I will prepare four kinds of troops to go.' At that time, the messenger, having received these words, went to King Sun-Lord in the city of Shanyuan, and told King Sun-Lord all these words. At that time, King Sun-Lord, having heard these words, was dismayed and worried, and his heart was not happy. Then King Sun-Lord gathered his ministers and told them the above matter: 'You think about it, he has said these words, how should we respond?' At that time, the ministers together said to the King: 'Great King! You should know that such a matter can still be consulted with Dipankara Buddha. Why? Dipankara World Honored One, Tathagata, Arhat, Samyaksambuddha has great compassion.' At that time, King Sun-Lord told the ministers: 'I also have such a thought in my heart.' Then King Sun-Lord and his ministers, personally went to Dipankara Buddha, and that Buddha comforted the King, saying: 'Great King, be at ease, do not be alarmed or afraid! Do not be worried! Why? I also want to go to other countries, to teach the people, and to have compassion for all living beings.'

。』

「時然燈佛、多陀阿伽度、阿羅呵、三藐三佛陀，游向彼國，化眾生故，即共無量無數百千諸比丘眾，相隨而行。時日主王供養供給然燈如來，四事具足，無所乏少，在後隨從，送佛到于自境界已，頂禮佛足，三匝圍繞，泣淚而還，歸於本宮。

「時，降怨王聞然燈佛來蓮華城，及於無量聲聞比丘百千之眾，皆是漏盡大阿羅漢，聞已喜歡，嚴治道路，所有雜穢，悉使耘除，挍飾莊嚴，如上所說，乃至等彼乾闥婆城，一種無異。時降怨王出敕告示：『其城內外十二由旬，禁斷一切所有人民，不聽私賣諸香花鬘，其有之處，我自採買，欲持供養彼然燈佛。』時降怨王將四種兵，具大威德，從城而出，迎然燈佛。

佛本行集經受決定記品第二上

「爾時，彼國雪山南面有一梵志，名曰珍寶，父母清凈婆羅門種，乃至先祖七世已來，不曾雜穢，無有人能輒敢譏毀。然其種姓皆為智者之所讚譽，又為其餘諸導師等之所恭敬，三種行具，能教一切毗陀之論，四種毗陀皆悉收盡。又闡陀論，字論，聲論，及可笑論，咒術之論，受記之論，世間相論，世間祭祀咒愿之論，具足備有大丈夫相，自生善家。復有五百善姓家兒，為其弟子，圍繞供承。阿難當知！爾時，珍寶婆羅門者，現今彌勒菩薩是也

『燃燈佛、多陀阿伽度、阿羅呵、三藐三佛陀，爲了教化眾生，前往那個國家，與無量無數的百千比丘眾一同前行。當時，日主王供養並款待燃燈如來，四事供養具足，毫無欠缺，在後面跟隨，送佛到達自己的領地后，頂禮佛足，繞佛三圈，哭泣著返回，回到自己的宮殿。 『當時，降怨王聽說燃燈佛來到蓮花城，以及無量聲聞比丘百千之眾，他們都是漏盡的大阿羅漢，聽后非常高興，於是整治道路，將所有雜物清除乾淨，裝飾得莊嚴華麗，如同上面所說，甚至像乾闥婆城一樣，沒有絲毫差別。當時，降怨王下令告示：『城內外十二由旬，禁止所有人民私自買賣各種香花鬘，凡是有這些東西的地方，我親自購買，用來供養燃燈佛。』當時，降怨王率領四種軍隊，威風凜凜，從城中出來，迎接燃燈佛。 佛本行集經受決定記品第二上 『當時，那個國家雪山南面有一位婆羅門，名叫珍寶，他的父母是清凈的婆羅門種姓，甚至上溯七代祖先，都沒有混雜血統，沒有人敢輕易譏諷他。他的種姓被智者讚譽，也被其他導師們所尊敬，他具備三種修行，能夠教導一切毗陀的論典，四種毗陀都精通。他還精通闡陀論、字論、聲論、可笑論、咒術論、受記論、世間相論、世間祭祀咒愿論，具備大丈夫的相貌，出生于善良的家庭。還有五百位善姓人家的孩子，作為他的弟子，圍繞著他侍奉。阿難，你要知道！當時的珍寶婆羅門，就是現在的彌勒菩薩。』

'Then, Dipamkara Buddha, Tathagata, Arhat, Samyaksambuddha, traveled to that country to transform sentient beings, accompanied by countless hundreds of thousands of Bhikshus. At that time, King Sun offered and provided for Dipamkara Tathagata, with all four requisites fully supplied, lacking nothing. He followed behind, escorting the Buddha to his own territory, then bowed at the Buddha's feet, circumambulated him three times, wept, and returned to his palace. 'At that time, King Descending-Enmity heard that Dipamkara Buddha had come to Lotus City, along with countless hundreds of thousands of Shravaka Bhikshus, all of whom were Arhats who had exhausted their outflows. Upon hearing this, he was delighted and prepared the roads, removing all impurities, decorating them magnificently, as described above, even like the city of the Gandharvas, without any difference. Then, King Descending-Enmity issued an edict: 'Within twelve yojanas of the city, all people are forbidden from privately selling any fragrant flowers or garlands. Wherever these items are found, I will purchase them myself to offer to Dipamkara Buddha.' At that time, King Descending-Enmity led four kinds of troops, with great power and virtue, out of the city to welcome Dipamkara Buddha. The Second Chapter, Part One, of the Sutra of the Buddha's Past Deeds, Receiving the Prediction 'At that time, on the southern side of the Snow Mountain in that country, there was a Brahmin named Precious Jewel. His parents were of pure Brahmin lineage, and even going back seven generations, there had been no mixing of bloodlines. No one dared to criticize him. His lineage was praised by the wise and respected by other teachers. He possessed three kinds of practices, was able to teach all the treatises of the Vedas, and had mastered all four Vedas. He was also proficient in Chandas, Grammar, Phonetics, the Ridiculous, Incantations, Predictions, Worldly Aspects, and Worldly Sacrificial Prayers. He possessed the marks of a great man and was born into a virtuous family. There were also five hundred children from virtuous families who were his disciples, surrounding and serving him. Ananda, you should know! The Brahmin Precious Jewel at that time is now the Bodhisattva Maitreya.'

。時，彼五百諸弟子等常從是師，讀誦祭祀咒術之法。時彼五百弟子之中，有一大姓婆羅門子，號名為云，于彼眾中，而作上首，眾行具足，少小從師。時年十六，端政可喜，得善種生，父母清凈，乃至七世，無有穢濁，無能譏呵，其家種族，乃至具足大丈夫相，世間無比，身黃金色，頭髮亦然，其聲清凈，如梵天音。從彼珍寶仙人之邊，受誦咒術，捷利速疾，所得真正，一聞便領，語言辯了，字句分明。所有一切婆羅門家，種種咒術，工巧技能，皆悉洞解。解已語彼梵志師言：『大師和上！我今習學，已盡和上所有德術，意欲還家。』其和上心戀云童子，不欲別離，即語之言：『汝摩那婆！我有一論，名為毗陀，乃是往昔諸仙所說，一切外道婆羅門等，未曾知聞，況復得見及以教他？』摩那婆言：『唯愿和上，為我解說。』

「時，彼梵志即復更教彼摩那婆秘要咒術。時，摩那婆亦悉受得，復更重白彼梵志言：『我今已得和上咒術方法盡解，復更何作？』梵志復告摩那婆言：『我婆羅門種姓相承，復有家法：若有弟子，從師學問，必須報恩，將諸財物以用佈施

現代漢語譯本：當時，那五百個弟子常常跟隨這位老師，誦讀祭祀和咒術的方法。這五百個弟子中，有一位出身高貴的婆羅門子弟，名叫云，他在眾人中是領頭的，行為端正，從小就跟隨老師學習。當時他十六歲，容貌端正，令人喜愛，出身良好，父母清白，甚至七代以內都沒有污穢，沒有人可以指責他。他的家族血統純正，甚至具備大丈夫的相貌，世間無人能比，身體呈金色，頭髮也是如此，聲音清澈，如同梵天的聲音。他從珍寶仙人那裡學習誦讀咒術，快速敏捷，所學真實，一聽就能領會，語言流暢，字句清晰。所有婆羅門家的各種咒術、技藝，他都完全通曉。通曉之後，他告訴他的婆羅門老師說：『大師和尚！我現在所學的，已經完全掌握了您所有的技藝，想要回家了。』他的老師心裡捨不得云童子，不想讓他離開，就對他說：『你這年輕人！我有一部論典，名為毗陀，是過去諸位仙人所說的，一切外道和婆羅門等，從未聽說過，更別說見到和教給別人了。』年輕人說：『希望和尚為我講解。』 當時，那位梵志就又教給這位年輕人秘密的咒術。當時，這位年輕人也都學會了，又再次告訴那位梵志說：『我現在已經完全掌握了和尚的咒術方法，還能做什麼呢？』梵志又告訴年輕人說：『我們婆羅門種姓相傳，還有家規：如果有弟子跟隨老師學習，必須報答恩情，拿財物來佈施。』

English version: At that time, those five hundred disciples always followed this teacher, reciting and practicing the methods of sacrifice and incantation. Among these five hundred disciples, there was a high-born Brahmin son named Cloud, who was the leader among them, with proper conduct, and had been learning from the teacher since childhood. At that time, he was sixteen years old, with a handsome and pleasing appearance, of good birth, with pure parents, and even within seven generations, there was no impurity, and no one could criticize him. His family lineage was pure, and he even possessed the features of a great man, unparalleled in the world, with a golden body and hair, and a clear voice like that of Brahma. He learned the recitation of incantations from the Precious Gem Immortal, quickly and swiftly, and what he learned was true, understanding it as soon as he heard it, with fluent language and clear words. He completely understood all the various incantations and skills of the Brahmin families. After understanding, he told his Brahmin teacher: 'Master and monk! What I have learned now has completely mastered all your skills, and I want to go home.' His teacher was reluctant to part with the Cloud youth and did not want him to leave, so he said to him: 'You young man! I have a treatise called the Veda, which was spoken by the past immortals, and all the heretics and Brahmins have never heard of it, let alone seen it or taught it to others.' The young man said: 'I hope the monk will explain it to me.' At that time, that Brahmin then taught the young man secret incantations. At that time, the young man also learned them all, and again told that Brahmin: 'Now I have completely mastered the monk's methods of incantation, what else can I do?' The Brahmin then told the young man: 'Our Brahmin lineage has a family tradition: if a disciple follows a teacher to learn, he must repay the kindness by giving alms with wealth.'

。』摩那婆言：『和上為我解說家法，將何報恩？和上今心欲須何等？』梵志語言：『汝摩那婆！欲報我者，可將一好清凈傘蓋、革屣、金杖，金三叉木，金瓶，金缽，上下舍勒，五百金錢，如是與我。』

「爾時，童子白梵志言：『和上大師！我無如上所說之物可奉和上，請乞放我，四方求索，得即將來供養和上。』梵志報言：『汝若知時，當隨所去。』時云童子，頂禮師足，圍繞三匝辭別而行。時云童子，聞有一處，去此雪山五百由旬，其城名為輸羅波奢，時彼城內有一種姓大婆羅門，名祭祀德，居住彼城。彼婆羅門大富饒財，甚足資產。彼祭祀德大婆羅門，欲為六萬諸婆羅門，奉設一年無遮之會，備辦六萬佈施之具，為一一人，人一傘蓋、一三叉木、革屣瓶缽、上下舍勒，及錢物等，供身之具，皆悉備足。別為上座一婆羅門，造于金柄上妙傘蓋，最勝革屣，純金為杖，金三叉拒，金瓶金缽，上下舍勒。價數各直百千兩金，五百金錢，一千牸牛，各並犢子，一牛一𤛓得一斗乳，其牛角上，皆以金裝。五百童女，皆珠瓔珞，莊嚴其身；其諸女中有一童女，名曰善技，最為上首，其般遮會年歲已滿，唯一日在。

「時，云童子從雪山下，安庠而至輸羅波城無遮會所

摩那婆說：『和尚您為我講解家法，我該如何報答您的恩情呢？您現在心裡想要什麼？』梵志說：『你這摩那婆！如果你想報答我，可以給我一把乾淨漂亮的傘蓋、皮鞋、金杖、金三叉木、金瓶、金缽、上下舍勒，以及五百金錢，把這些給我。』 當時，童子對梵志說：『和尚大師！我沒有您說的那些東西可以奉獻給您，請允許我離開，到四處去尋找，找到后就拿來供養您。』梵志回答說：『如果你知道時間，就隨你離開吧。』當時，云童子頂禮師父的腳，繞著師父走了三圈，告別后就離開了。云童子聽說有一個地方，距離雪山五百由旬，那個城叫做輸羅波奢。當時，城裡有一個姓氏顯赫的大婆羅門，名叫祭祀德，居住在那裡。那個婆羅門非常富有，家產豐厚。祭祀德大婆羅門打算為六萬個婆羅門舉辦為期一年的無遮大會，準備了六萬份佈施的物品，每人一份，包括傘蓋、三叉木、皮鞋、瓶缽、上下舍勒，以及錢財等生活用品，都準備齊全。另外，還為上座的婆羅門準備了一把金柄的精美傘蓋、最好的皮鞋、純金的杖、金三叉拒、金瓶金缽、上下舍勒。每件物品價值百千兩黃金，還有五百金錢，一千頭母牛，每頭母牛都帶著小牛犢，每頭牛每天能產一斗奶，牛角上都用金子裝飾。還有五百名童女，都佩戴著珠寶瓔珞，打扮得非常漂亮；這些童女中，有一個名叫善技的童女，最為出色。那個般遮會還有一天就結束了。 當時，云童子從雪山下來，慢慢地來到了輸羅波城的無遮大會舉辦地。

The Manava said, 'Venerable monk, you have explained the family law to me, how should I repay your kindness? What is it that you desire in your heart now?' The Brahmin said, 'You, Manava! If you wish to repay me, you can give me a clean and beautiful umbrella, leather shoes, a golden staff, a golden trident, a golden bottle, a golden bowl, upper and lower garments, and five hundred gold coins. Give these to me.' At that time, the boy said to the Brahmin, 'Venerable master! I do not have the things you mentioned to offer to you. Please allow me to leave and search in all directions. Once I find them, I will bring them back to offer to you.' The Brahmin replied, 'If you know the time, then you may leave as you wish.' At that time, the Cloud Boy bowed at his master's feet, walked around him three times, bid farewell, and then left. The Cloud Boy heard that there was a place five hundred yojanas away from the Snowy Mountains, a city called Shurapasha. At that time, there was a prominent Brahmin named Sacrifice Virtue living in that city. That Brahmin was very wealthy and had abundant property. The Sacrifice Virtue Brahmin intended to hold an unobstructed gathering for 60,000 Brahmins for a year, preparing 60,000 sets of offerings, one set for each person, including umbrellas, tridents, leather shoes, bottles and bowls, upper and lower garments, and money and other daily necessities, all fully prepared. In addition, he prepared a golden-handled exquisite umbrella, the best leather shoes, a pure gold staff, a golden trident, a golden bottle and bowl, and upper and lower garments for the chief Brahmin. Each item was worth a hundred thousand taels of gold, along with five hundred gold coins, and one thousand cows, each with a calf, each cow producing one dou of milk per day, with their horns decorated with gold. There were also five hundred maidens, all adorned with jewelry and necklaces, beautifully dressed; among these maidens, there was one named Good Skill, who was the most outstanding. The Pancha gathering was about to end in one day. At that time, the Cloud Boy came down from the Snowy Mountains and slowly arrived at the location of the unobstructed gathering in the city of Shurapasha.

。時彼六萬諸婆羅門，遙見童子，即發大聲唱言：『善哉！是處善造此般遮會，今梵天至，自來受此般遮佈施。』時云童子語彼六萬婆羅門言：『汝等莫喚我作梵天，我是於人，實非梵天。』婆羅門言：『汝是阿誰？』云童子言：『汝可不聞，雪山南面，有一梵志，名曰珍寶，種種通達，教授門徒五百弟子，乃至如上次第所說。彼眾之中有一上足弟子，名云，年始十六，智慧聰明，德術具足，與師無異，乃至其聲如梵天音。汝等聞不？』婆羅門等皆各答言：『聞。』云童子言：『即此身是。』婆羅門眾既識知已，更復歡喜，發大聲言：『善哉善哉！善建立此無遮之會，得云童子來受此供。』

「時，祭祀德婆羅門女，善技之身，及諸童女，樓上遙望見云童子端政少雙，見已喜歡，向四方禮諸天諸神，心自密念：『愿此童子，論議第一，勝舊上座諸婆羅門，令我遠離此不善人，莫與如此不善之人共為夫婦。』時云童子至於會所，圍繞三匝，繞三匝已，至於上座婆羅門前，美言慰喻問言：『仁者誦持何論？』時，此六萬諸婆羅門同聲共答云童子言：『仁者莫問我此上座誦於何論。何以故？今此上座可是我家婆羅門法咒術諸論悉皆誦持

現代漢語譯本：當時，那六萬婆羅門遠遠地看見童子，就大聲喊道：『太好了！這裡舉辦的這場無遮大會真是太棒了，現在梵天親自來了，接受這場無遮佈施。』這時，云童子對那六萬婆羅門說：『你們不要叫我梵天，我是人，不是梵天。』婆羅門問：『你是誰？』云童子說：『你們難道沒聽說嗎？雪山南面，有一位梵志，名叫珍寶，精通各種學問，教導五百弟子，乃至像上次所說的那樣。他們之中有一位最優秀的弟子，名叫云，年紀十六歲，智慧聰明，德行和才能都具備，和他的老師一樣，甚至他的聲音也像梵天一樣。你們聽說了嗎？』婆羅門們都回答說：『聽說了。』云童子說：『我就是他。』婆羅門們認出他后，更加高興，大聲喊道：『太好了，太好了！這場無遮大會辦得真好，能請到云童子來接受供養。』 當時，祭祀德婆羅門女，她容貌姣好，以及其他童女，在樓上遠遠地看見云童子容貌端正，舉世無雙，看見后非常喜歡，向四方禮拜諸天諸神，心裡默默地想：『愿這位童子，在辯論中獲得第一，勝過以前的上座婆羅門，讓我遠離這些不善之人，不要和這些不善之人結為夫婦。』這時，云童子來到會場，繞行三圈，繞行三圈后，來到上座婆羅門面前，用美好的言辭安慰並問道：『仁者誦持什麼論典？』這時，這六萬婆羅門一起回答云童子說：『仁者不要問這位上座誦持什麼論典。為什麼呢？因為這位上座是我們家婆羅門法咒術的各種論典都全部誦持。』

English version: At that time, the sixty thousand Brahmins, seeing the boy from afar, shouted loudly, 'Excellent! This uninhibited assembly is wonderfully organized. Now, Brahma himself has come to receive this uninhibited offering.' Then, the boy Cloud said to the sixty thousand Brahmins, 'Do not call me Brahma. I am a human, not Brahma.' The Brahmins asked, 'Who are you?' The boy Cloud said, 'Have you not heard? South of the Snowy Mountains, there is a Brahmin named Treasure, who is proficient in all kinds of knowledge, teaching five hundred disciples, even as described previously. Among them, there is an outstanding disciple named Cloud, sixteen years old, intelligent and wise, with virtue and talent, equal to his teacher, and even his voice is like Brahma's. Have you heard of him?' The Brahmins all replied, 'We have heard.' The boy Cloud said, 'I am he.' The Brahmins, recognizing him, were even more delighted and shouted loudly, 'Excellent, excellent! This uninhibited assembly is well-organized, and we are honored to have the boy Cloud come to receive offerings.' At that time, the Brahmin woman of sacrifice, with her beautiful appearance, and other young women, from the upper floor, saw the boy Cloud's handsome and unparalleled appearance. Upon seeing him, they were very pleased and bowed to the gods and deities in all directions, secretly thinking in their hearts, 'May this boy be the first in debate, surpassing the previous senior Brahmins, so that I may be far from these wicked people and not marry such wicked people.' Then, the boy Cloud arrived at the assembly, circled it three times, and after circling three times, he came before the senior Brahmin, comforting him with kind words and asking, 'What scriptures do you recite, venerable one?' At this time, the sixty thousand Brahmins together answered the boy Cloud, 'Venerable one, do not ask what scriptures this senior one recites. Why? Because this senior one has recited all the various scriptures of our Brahmin Dharma incantations.'

。』云童子言：『婆羅門輩！汝此上座，雖複誦念婆羅門家醫方技藝，但我師資婆羅門學，別自有法，要須相問，汝等有論名先有不？』時彼六萬婆羅門眾各共答言：『我等此名尚未曾聞，何況得有？何況得誦？』云童子言：『我師法中，教我有此一毗陀論，名為先有，我亦誦得。』時彼大會婆羅門言：『請為解說，我等樂聞。』時云童子，在於上座敷設處立，以梵音聲，誦彼先有毗陀之論。時會六萬婆羅門眾，歡喜踴躍，同聲唱言：『稱適我心，稱適我意，甚大歡喜。』告云童子言：『汝摩那婆！今可為我作于上座，坐我座首，受我上座最勝之水，受我上座最初之食。』時云童子推彼上座，令向下坐，即于勝座，承最初水，受于先食，食稱意食。食訖已后，隨其所須佈施之具，依上座法，而為受之，其不須者，辭而不受。時祭祀德大婆羅門，心自念言：『我今建此無遮之會，不依聖法，所有一切佈施之物，不依聖教。何以故？此會達嚫所有一切佈施之物，為云童子不領我意具足而受。』

「時，祭祀德大婆羅門，長跪咨白雲童子言：『大德童子！汝可受此我之佈施一切之物，莫令我會施不具足

現代漢語譯本：云童子說：『婆羅門們！你們這位上座，雖然能夠誦唸婆羅門家的醫方技藝，但是我的老師所傳授的婆羅門學，另有其法，需要相互問答，你們有叫做「先有」的論嗎？』當時那六萬婆羅門都回答說：『我們連這個名字都沒聽說過，更別說有了，又怎麼會誦唸呢？』云童子說：『我的老師所傳授的法中，教我有一部毗陀論，叫做「先有」，我也能背誦。』當時大會上的婆羅門們說：『請為我們解說，我們很樂意聽。』這時云童子，站在上座鋪設的地方，用梵語的聲音，誦讀那部「先有」毗陀論。當時在場的六萬婆羅門，歡喜雀躍，同聲說道：『太合我心意了，太合我心意了，真是太高興了。』他們告訴云童子說：『你這位年輕人！現在可以做我們的上座，坐在我們的首位，接受我們上座最尊貴的水，接受我們上座最先享用的食物。』這時云童子推開原來的上座，讓他坐到下面，自己坐到尊貴的位置上，接受最先的水，享用最先的食物，吃得心滿意足。吃完之後，按照上座的規矩，接受他們所佈施的物品，對於不需要的，就推辭不接受。這時祭祀德高望重的婆羅門，心裡想：『我今天舉辦這個無遮大會，不符合聖法，所有佈施的物品，也不符合聖教。為什麼呢？這次大會所佈施的一切物品，云童子並沒有完全按照我的心意接受。』 這時，祭祀德高望重的婆羅門，長跪著對云童子說：『大德童子！請您接受我佈施的一切物品，不要讓我的大會佈施不圓滿。』

English version: The Cloud Youth said, 'Oh Brahmins! Although your elder here can recite the medical arts of the Brahmin family, my teacher's Brahmin teachings have their own methods, which require mutual questioning. Do you have a treatise called 'Prior Existence'?' At that time, the sixty thousand Brahmins all replied, 'We have never even heard of this name, let alone possess it, how could we recite it?' The Cloud Youth said, 'In the teachings of my teacher, I was taught a Veda treatise called 'Prior Existence', and I can recite it.' Then the Brahmins at the assembly said, 'Please explain it to us, we are eager to hear it.' At this time, the Cloud Youth, standing at the place prepared for the elder, recited the 'Prior Existence' Veda treatise in a Sanskrit voice. The sixty thousand Brahmins present were overjoyed and exclaimed in unison, 'It is so pleasing to our hearts, so pleasing to our minds, we are extremely happy.' They said to the Cloud Youth, 'Oh young man! Now you can be our elder, sit in our foremost position, receive the most honored water of our elder, and receive the first food of our elder.' At this time, the Cloud Youth pushed the original elder down to sit below, and he himself sat in the honored position, receiving the first water, and enjoying the first food, eating to his heart's content. After eating, according to the rules of the elder, he accepted the items they offered, and declined those he did not need. At this time, the Brahmin of great virtue in sacrifice thought to himself, 'Today I am holding this unhindered assembly, which does not conform to the holy law, and all the items offered do not conform to the holy teachings. Why is that? All the items offered at this assembly, the Cloud Youth has not fully accepted according to my wishes.' At this time, the Brahmin of great virtue in sacrifice, knelt and said to the Cloud Youth, 'Oh virtuous youth! Please accept all the items I offer, do not let my assembly's offering be incomplete.'

。』時云童子，語祭祀德婆羅門言：『大婆羅門！汝善佈施，眾事具足，非是不善，此無遮會無有闕少，唯我須者，我今受之，所不須者，徒取無益。』時彼上座舊婆羅門心生此念：『我久時乞愿得如是佈施之具，決望先取，云何今者為此幼歲摩那婆來，推我向下，奪我利養？若我生來所有一切持戒精進苦行果報，是果報緣，生生世世，共此童子相會集處，為其奪我利養之事，報此怨仇，終不相舍。』阿難當知！爾時，云童子者，我身是也；祭祀德者，現今檀陀波尼是也；時彼上座婆羅門者，即今提婆達多是也。阿難！以是因緣，提婆達多愚癡之人，往昔共我，世世生生，恒作怨仇，不相舍離。

「時，云童子將其所得種種施物，欲向雪山以奉梵志，經諸聚落村邑國城，或住或行，如是觀看，於後漸漸至蓮花城

現代漢語譯本：當時，云童子對祭祀德婆羅門說：『大婆羅門！你很樂於佈施，各種供品都很充足，這並非不好。這個無遮大會沒有任何缺失，只是我需要的東西，我現在就接受，我不需要的東西，拿了也沒用。』當時，那位年長的婆羅門心中想：『我長期以來乞求能得到這樣的佈施之物，本來希望先拿到，怎麼現在卻被這個年幼的摩那婆來，把我推到下面，奪走我的利益？如果我生來所有持戒精進苦行的果報，都因為這個緣故，生生世世，都和這個童子相遇，讓他奪走我的利益，報復這個仇恨，我絕不罷休。』阿難，你要知道！當時的云童子，就是我的前身；祭祀德，就是現在的檀陀波尼；當時的那位年長的婆羅門，就是現在的提婆達多。阿難！因為這個因緣，提婆達多這個愚癡的人，過去世世都和我結下仇恨，不肯放過我。 當時，云童子拿著他得到的各種佈施之物，想要去雪山供奉梵志，他經過各個村落、城鎮和國家，有時停留，有時趕路，就這樣觀察著，之後漸漸到達了蓮花城。

English version: At that time, the Cloud Boy spoke to the sacrificial Deva Brahmin, saying, 'Great Brahmin! You are generous in giving, and all things are abundant. This is not bad. This unrestricted assembly lacks nothing. I will only accept what I need now, and taking what I do not need is useless.' At that time, the elder Brahmin thought to himself, 'I have long begged to receive such gifts of charity, and I had hoped to receive them first. How is it that now this young Manava comes and pushes me down, taking away my benefits? If all the rewards of my lifelong observance of precepts, diligence, and ascetic practices are due to this, then in every life, I will meet this boy, and he will take away my benefits. I will avenge this hatred and never let it go.' Ananda, you should know! The Cloud Boy at that time was my past self; the sacrificial Deva was the current Dandapani; and the elder Brahmin at that time was the current Devadatta. Ananda! Because of this cause, Devadatta, this foolish person, has been my enemy in every life, never letting me go. At that time, the Cloud Boy, taking the various gifts he had received, wanted to go to the Snowy Mountains to offer them to the Brahmins. He passed through various villages, towns, and countries, sometimes staying, sometimes traveling. Observing in this way, he gradually arrived at Lotus City.

。入彼城內，見城莊嚴，殊特妙好，不可思議，如上所說，即生是念：『何故今者此蓮花城，如是莊嚴不可思議？或當有人慾於此城作無遮會，或復祭祀諸星宿天，或作吉祥，或作福業，或是時節婆羅門會，或當是此城內人民，聞我名聲，多解多知，謂言我來於此，欲共諸婆羅門，問難論義，而復無有一人念我，或復恭敬禮拜於我？』時我即問彼一人言：『仁者！此城何故莊嚴如是微妙？』

「爾時，彼人即報我言：『大智童子！汝可不聞，然燈世尊、多陀阿伽度、阿羅呵、三藐三佛陀，不久欲來此蓮華城，說法教化。為是事故，我王降怨，約令人民，各使莊嚴。時諸人等，欲造福業，佈設如是種種雜飾，擬欲供養然燈如來。』阿難！我時生念：『如我法中，有此言說，若人具足三十二相，彼人即有二種果報：若在家者，必定得作轉輪聖王；若捨出家，修學聖道，必定當得阿耨多羅三藐三菩提，名稱遠聞，威德自在。此是無疑。』阿難！我于爾時，更生是念：『我今先應向此停住，供養禮拜然燈世尊，求于未來阿耨多羅三藐三菩提，然後別報梵志師恩。』我又生念：『將何等物，供養于佛？以何事業，種諸善根？』爾時，我心作是思惟：『諸佛世尊，不尚錢財以為供養，唯法供養，聖所稱譽

現代漢語譯本：進入那座城池，我看到城池莊嚴，非常特別美好，不可思議，就像上面所說的那樣，我立刻產生這樣的想法：『為什麼現在這座蓮花城如此莊嚴不可思議？或許是有人想在這座城裡舉行無遮大會，或者祭祀星宿諸天，或者祈求吉祥，或者做善事，或者是婆羅門聚會的時節，又或許是這座城裡的人民，聽到我的名聲，認為我博學多知，說我來到這裡，想和婆羅門們辯論，但是竟然沒有一個人想到我，或者恭敬地禮拜我？』當時我就問一個人說：『仁者！這座城為什麼如此莊嚴美好？』 那時，那個人就回答我說：『大智童子！你難道沒有聽說嗎，燃燈世尊、多陀阿伽度、阿羅呵、三藐三佛陀，不久就要來到這座蓮花城，說法教化。爲了這個緣故，我們的國王下令，讓人民各自裝飾。當時人們都想做善事，所以佈置了這些各種各樣的裝飾，準備用來供養燃燈如來。』阿難！我當時產生這樣的想法：『在我的法中，有這樣的說法，如果一個人具備三十二相，這個人就會有兩種果報：如果在家，必定會成為轉輪聖王；如果捨棄家庭出家，修學聖道，必定會證得阿耨多羅三藐三菩提，名聲遠揚，威德自在。這是毫無疑問的。』阿難！我當時又產生這樣的想法：『我現在應該先在這裡停留，供養禮拜燃燈世尊，祈求未來證得阿耨多羅三藐三菩提，然後再報答梵志老師的恩情。』我又想：『我應該用什麼東西來供養佛呢？用什麼行為來種下善根呢？』當時，我心裡這樣思索：『諸佛世尊，不看重錢財作為供養，只有法供養，才是聖人所稱讚的。』

English version: Upon entering that city, I saw that the city was solemn, exceptionally wonderful and inconceivable, just as described above. I immediately had this thought: 'Why is this Lotus City so solemn and inconceivable now? Perhaps someone intends to hold an unobstructed assembly in this city, or to worship the stars and heavens, or to pray for good fortune, or to do good deeds, or it is the time for a Brahmin gathering. Or perhaps the people in this city have heard of my reputation, thinking that I am learned and knowledgeable, saying that I have come here to debate with the Brahmins, but not a single person has thought of me or respectfully bowed to me?' At that time, I asked a person, saying: 'Good sir! Why is this city so solemn and wonderful?' At that time, that person replied to me, saying: 'Great wise child! Have you not heard that the Dipankara World-Honored One, Tathagata, Arhat, Samyak-sambuddha, will soon come to this Lotus City to preach and teach? For this reason, our king has issued a decree, ordering the people to decorate their respective places. At that time, people all wanted to do good deeds, so they arranged these various decorations, intending to offer them to the Dipankara Tathagata.' Ananda! At that time, I had this thought: 'In my Dharma, there is this saying that if a person possesses the thirty-two marks, that person will have two kinds of results: if he remains at home, he will surely become a Chakravartin king; if he leaves home and cultivates the holy path, he will surely attain Anuttara-samyak-sambodhi, with his name spreading far and wide, and his virtue being free and at ease. This is without doubt.' Ananda! At that time, I had this thought again: 'I should first stay here, offer worship to the Dipankara World-Honored One, and seek to attain Anuttara-samyak-sambodhi in the future, and then repay the kindness of my Brahmin teacher.' I also thought: 'What should I use to offer to the Buddha? What actions should I take to plant good roots?' At that time, I pondered in my heart: 'The World-Honored Ones, the Buddhas, do not value money as offerings; only Dharma offerings are praised by the sages.'

。我未有法義無空見，今可買覓上妙好華，持以奉獻，愿未來世得作于佛。』我時即至一鬘師家，語彼人言：『仁者可賣此花與我？』爾時，彼人報於我言：『仁者童子！汝可不聞？降怨大王出敕告下，所有華鬘悉不聽賣與於他人。何以故？王欲自取持供養佛。』我聞彼人如是語已，復更至於余鬘師店，求索華買，彼還答我如前不異。如是處處買華不得，于街巷裡，私竊訪求，見一青衣取水婢子，名曰賢者，密將七莖優缽羅華，內于瓶中，從前而來。我見彼已，心生歡喜，即語之言：『汝將此華，欲作何事？我今與汝五百金錢，汝可與我瓶內七莖優缽羅華。』彼女復言：『仁者童子，汝可不聞？然燈世尊、多陀阿伽度、阿羅訶、三藐三佛陀，今欲入城受此地主降怨王請。王于佛所，生尊重心，復欲建立諸功德故，宣令國內十二由旬，所有香油華鬘之屬，不聽一人私竊盜賣，若有賣者，唯王得買自將供養。以我比舍有一鬘師，名曰怨仇，彼有一女，私從我邊取五百錢，即盜與我此七莖華。我既違禁，得於此華，自欲供養然燈世尊、多陀阿伽度、阿羅呵、三藐三佛陀，實不可得。』時我復更語彼女言：『善女所說因緣，我今已知。汝可取我五百金錢，與我五莖優缽羅華，兩莖還汝

我沒有領悟佛法的真諦，也沒有空性的見解，現在可以購買上好的鮮花，用來供奉，希望未來世能夠成佛。』當時我便去了一位花匠的家，對他說：『仁者，你可以把這些花賣給我嗎？』那時，那人回答我說：『仁者童子！你難道沒聽說嗎？降怨大王已經下令，所有的花環都不允許賣給其他人。為什麼呢？因為國王要親自取用，用來供養佛。』我聽了那人這樣說，又去了其他花匠的店裡，請求購買鮮花，他們給我的回答都和之前一樣。這樣到處都買不到花，我在街巷裡偷偷地尋找，看到一個名叫賢者的青衣取水婢女，偷偷地拿著七枝優缽羅花，放在瓶子里，從前面走來。我看到她后，心裡非常高興，就對她說：『你拿著這些花，想做什麼？我現在給你五百金錢，你可以把瓶子里的七枝優缽羅花給我。』她又說：『仁者童子，你難道沒聽說嗎？燃燈世尊、多陀阿伽度、阿羅訶、三藐三佛陀，現在要進城接受地主降怨王的邀請。國王對佛非常尊敬，又想建立各種功德，所以下令國內十二由旬之內，所有的香油花環等，都不允許任何人私自偷賣，如果有賣的，只有國王可以購買，親自用來供養。因為我的鄰居有一個花匠，名叫怨仇，他有一個女兒，偷偷地從我這裡拿了五百錢，就偷了這七枝花給我。我既然違反了禁令，得到了這些花，自己想用來供養燃燈世尊、多陀阿伽度、阿羅訶、三藐三佛陀，實在是不可能了。』當時我又對她說：『善女，你所說的因緣，我現在已經知道了。你可以拿走我的五百金錢，把五枝優缽羅花給我，兩枝還給你。

'I have not understood the true meaning of the Dharma, nor do I have a view of emptiness. Now I can buy excellent flowers to offer, hoping to become a Buddha in the future.' At that time, I went to a florist's house and said to him, 'Kind sir, can you sell these flowers to me?' Then, that person replied to me, 'Kind child! Have you not heard? King Descending-Enmity has issued an order that all flower garlands are not allowed to be sold to others. Why? Because the king wants to take them himself to offer to the Buddha.' After hearing that person say this, I went to other florists' shops, asking to buy flowers, and their answers were the same as before. Thus, I could not buy flowers anywhere. I secretly searched in the streets and alleys and saw a blue-clad water-fetching maid named Worthy, secretly carrying seven stems of blue lotus flowers in a bottle, coming from the front. When I saw her, I was very happy and said to her, 'What do you intend to do with these flowers? I will give you five hundred gold coins now, and you can give me the seven blue lotus flowers in the bottle.' She replied, 'Kind child, have you not heard? The World-Honored Lamp, Tathagata, Arhat, Samyaksambuddha, is about to enter the city to accept the invitation of the landowner King Descending-Enmity. The king has great respect for the Buddha and wants to establish various merits, so he has ordered that within twelve yojanas of the country, all fragrant oils and flower garlands are not allowed to be privately stolen or sold by anyone. If there are any sellers, only the king can buy them to offer himself. Because my neighbor has a florist named Enmity, and he has a daughter who secretly took five hundred coins from me and stole these seven flowers for me. Since I have violated the prohibition and obtained these flowers, it is impossible for me to offer them to the World-Honored Lamp, Tathagata, Arhat, Samyaksambuddha myself.' At that time, I said to her again, 'Good woman, I now understand the reasons you have stated. You can take my five hundred gold coins and give me five blue lotus flowers, and keep two for yourself.'

。』爾時，彼女即答我言：『仁者童子！汝取此華，欲作何用？』我時報言：『如來出世，難見難逢，今既遭遇，欲買此華上然燈如來、多陀阿伽度、阿羅呵、三藐三佛陀，種諸善根，為未來世求于阿耨多羅三藐三菩提。』爾時，彼女復語我言：『我觀童子，內外形容，身心勇猛愛法精進，汝必當得阿耨多羅三藐三菩提。摩那婆！汝若許我未得聖道，于其中間，生生世世，為汝作妻；若汝得道，我當剃除出家學道，求阿羅漢，為汝弟子，修沙門行。若如是者，我今與汝此五莖華，不者不與。』我時復更語彼女言：『善女！我今此身是婆羅門，種姓清凈，通達四種毗陀之論，我毗陀中作如是說：「若人慾求阿耨多羅三藐三菩提，行菩薩行，彼人應於一切眾生，生憐愍心、安樂之心，所來求者不應吝惜，乃至身命亦須施人，況復所愛婦兒妻子，及余財物，不得慳貪。善女！我今發願求于菩提，為欲安樂諸眾生故，憐愍救濟一切眾生，或有人來索我妻子，我以佈施，汝愛戀心若作障礙，則我割捨心願不成，復于汝邊，得無量罪。汝若作愿，能于彼時，一切所有資財寶物，我佈施時不作難者，我當許汝為我作妻

現代漢語譯本：當時，那位女子立刻回答我說：『仁者童子！你拿這些花，想做什麼用呢？』我當時回答說：『如來出世，難以見到，難以遇到，現在既然有幸遇到，想買這些花來供奉燃燈如來、多陀阿伽度、阿羅呵、三藐三佛陀，種下各種善根，爲了未來世求得無上正等正覺。』當時，那位女子又對我說：『我看你這童子，內外儀表，身心勇猛，愛好佛法，精進修行，你必定能夠獲得無上正等正覺。摩那婆！你如果答應我，在我未證得聖道期間，生生世世，都做你的妻子；如果你得道了，我就剃髮出家學道，求證阿羅漢果，做你的弟子，修行沙門之行。如果這樣，我現在就把這五莖花給你，否則就不給。』我當時又對她說：『善女！我現在這個身體是婆羅門，種姓清凈，通曉四種吠陀的論典，我的吠陀中是這樣說的：「如果有人想要求得無上正等正覺，修行菩薩行，那個人應該對一切眾生，生起憐憫之心、安樂之心，對於前來求助的人不應該吝惜，甚至連自己的身命也應該施捨給別人，更何況是自己所愛的妻子兒女，以及其他財物，都不能慳貪。善女！我現在發願求得菩提，是爲了安樂一切眾生，憐憫救濟一切眾生，如果有人來向我索要妻子，我也會佈施出去，如果你的愛戀之心成為障礙，那麼我就會割捨這個心願，無法成就，而且還會因為你而得到無量的罪過。如果你發願，能夠在那個時候，對於我佈施一切所有的資財寶物，都不加以阻撓，我就答應你做我的妻子。』

English version: At that time, that woman immediately answered me, 『Kind youth! What do you intend to do with these flowers?』 I then replied, 『The Tathagata appears in the world, it is difficult to see and difficult to encounter. Now that I have had the good fortune to encounter him, I wish to buy these flowers to offer to Dipamkara Tathagata, Tathagata, Arhat, Samyaksambuddha, to plant various good roots, and for the sake of future lives, to seek Anuttara-samyak-sambodhi.』 At that time, that woman again said to me, 『I observe that you, youth, have an inner and outer appearance, a courageous mind and body, a love for the Dharma, and diligent practice. You will surely attain Anuttara-samyak-sambodhi. Manava! If you promise me that, before I attain the holy path, in life after life, I will be your wife; if you attain the path, I will shave my head and leave home to study the path, seek to attain Arhatship, become your disciple, and practice the life of a Shramana. If this is so, I will now give you these five flowers; otherwise, I will not give them.』 I then said to her again, 『Good woman! My present body is that of a Brahmin, of pure lineage, well-versed in the four Vedas. In my Vedas, it is said: 「If a person wishes to seek Anuttara-samyak-sambodhi, and practices the Bodhisattva path, that person should have a compassionate heart and a heart of peace for all sentient beings. They should not be stingy towards those who come seeking help, and should even give up their own life, let alone their beloved wife and children, and other possessions. They should not be greedy. Good woman! I now vow to seek Bodhi, for the sake of bringing peace to all sentient beings, and to have compassion and save all sentient beings. If someone comes to ask for my wife, I will give her away. If your love becomes an obstacle, then I will abandon this wish, and it will not be fulfilled, and I will also incur immeasurable sin because of you. If you vow that, at that time, you will not hinder me from giving away all my wealth and possessions, then I will agree to you being my wife.』

。」』爾時，彼女即語我言：『摩那婆！假使有人，來向汝邊，乞我身者，我亦不生慳貪之心，況復男女及余財物？』我語彼女：『必能如是，如汝所愿，許當來世與我作妻。』是時彼女從我邊受五百金錢，即授五莖優缽羅華，持以與我；『其餘兩莖，為我佈施，與汝同作未來因緣。』復語我言：『汝欲種植善根之處，將此二華散於其上，當愿共汝生生同處莫相舍離。』

「時然燈佛、多陀阿伽度、阿羅訶、三藐三佛陀，從外來入蓮華城中。我時赍此七莖蓮花，遙見佛來，漸漸至近，睹彼佛身，端政可喜，清凈光明，照耀於世，調伏諸根，其心寂定，安住不動，六根澄靜若琉璃池，進止威儀猶如象王。復有無量百千萬億諸天大眾，前後圍繞，各散無量天諸雜華，及天無量栴檀末香，優缽羅華、波頭摩花、拘勿頭花、分陀利花，于然燈佛、多陀阿伽度、阿羅訶、三藐三佛陀上尊重供養。時降怨王備從羽儀四種兵眾，出彼城門，迎然燈佛

現代漢語譯本 『那時，她就對我說：『年輕人！假如有人來向你乞討我的身體，我也不會產生吝嗇貪婪之心，更何況是男女和其餘的財物呢？』我告訴她：『如果真能這樣，如你所愿，我答應來世娶你為妻。』當時她從我這裡接受了五百金錢，就給了我五枝優缽羅花，拿著給我；『其餘兩枝，為我佈施，與你一同結下未來的因緣。』又對我說：『你想要種植善根的地方，就把這兩枝花散在那裡，當愿與你生生世世同處，永不分離。』 『當時，燃燈佛、如來、應供、正等覺，從外面進入蓮花城中。我當時拿著這七枝蓮花，遠遠地看見佛來了，漸漸走近，看到佛的身軀，端正美好，清凈光明，照耀世間，調伏諸根，內心寂靜安定，安住不動，六根清澈寧靜如同琉璃池，舉止威儀猶如象王。又有無量百千萬億諸天大眾，前後圍繞，各自散佈無量天上的各種雜花，以及天上的無量旃檀末香，優缽羅花、波頭摩花、拘勿頭花、分陀利花，在燃燈佛、如來、應供、正等覺的身上，恭敬供養。當時降怨王準備好儀仗和四種兵眾，從城門出來，迎接燃燈佛。

English version 'At that time, she then said to me: 'Young man! If someone were to come to you and beg for my body, I would not harbor any stinginess or greed, let alone for men, women, or other possessions?' I told her: 'If you can truly do this, as you wish, I promise to take you as my wife in the next life.' At that time, she received five hundred gold coins from me and gave me five stems of Utpala flowers, holding them out to me; 'The remaining two stems, I will give as alms, to create a future connection with you.' She further said to me: 'Wherever you wish to plant the roots of goodness, scatter these two flowers there, and may we be together in every life, never to be separated.' 'At that time, Dipankara Buddha, the Tathagata, Arhat, Samyaksambuddha, entered the city of Lotus from the outside. I then carried these seven lotus flowers, and from afar, I saw the Buddha coming, gradually approaching. I beheld the Buddha's body, upright and beautiful, pure and radiant, illuminating the world, subduing all senses, with a peaceful and settled mind, abiding without movement, the six senses clear and tranquil like a pool of lapis lazuli, with dignified movements like an elephant king. There were also countless hundreds of thousands of millions of heavenly beings, surrounding him, each scattering countless heavenly miscellaneous flowers, as well as countless heavenly sandalwood powder, Utpala flowers, Padma flowers, Kumuda flowers, and Pundarika flowers, offering them with reverence to Dipankara Buddha, the Tathagata, Arhat, Samyaksambuddha. At that time, King Descending-Enmity, prepared with his retinue and four kinds of troops, came out of the city gate to welcome Dipankara Buddha.'

。爾時，彼處聚集無量無邊異類人及非人、天龍八部諸鬼神等，所將香末種種雜花，以散佛上，無有一華墮落於地，並在然燈如來頂上虛空之中，成大寶蓋，佛行隨行，佛住隨住，我時見彼然燈如來，生信敬心，生殷重心，生敬心已，將此七莖優缽羅花，散於佛上，發此愿言：『若我來世得作佛時，如今然燈如來得法，及於大眾無有異者，所散之華，住虛空中，花葉向下，花莖向上，當佛頂上，成於華蓋，隨佛行住。』我見如是神通德力，倍復生于信敬之心。

「阿難！時彼無量無邊人眾，各將無價妙好衣裳，佈於道上，所謂微細迦尸迦衣，細白㲲衣，細芻摩衣，微妙細軟拘周摩衣，及妙繒彩憍奢耶被，為欲供養然燈佛故，覆地令滿。阿難！我於是時，見彼無量無邊人眾，將無價衣悉皆覆地。時，我身上唯一鹿皮，我將鹿皮佈於地上，而我鹿皮覆地之處，為彼人眾惡罵瞋嫌，抴我鹿皮遠擲他處。我生此念：『嗚呼！世尊然燈如來！可不憐愍慈念我耶？』生此念已，佛知我心，憐愍我故。

「時然燈佛以神通力，變一方地，如稀土泥。時彼人眾見此路泥，各各避行，無有一人入于泥者

現代漢語譯本：當時，那個地方聚集了無數不同種類的人和非人、天龍八部等鬼神，他們拿著香末和各種雜花，散在佛的身上，沒有一朵花掉落在地上，都在燃燈如來的頭頂上方的虛空中，形成一個巨大的寶蓋，佛行走時它也跟隨行走，佛停留時它也跟隨停留。我當時見到燃燈如來，生起了信敬之心，生起了殷重之心。生起敬心后，我將這七莖優缽羅花散在佛的身上，發願說：『如果我來世成佛時，能像現在的燃燈如來一樣得到佛法，並且在教化大眾方面沒有差別，那麼我所散的花，就停留在虛空中，花葉向下，花莖向上，在佛的頭頂上，形成一個花蓋，跟隨佛的行走和停留。』我見到這樣的神通德力，更加生起了信敬之心。 阿難！當時，無數的人們，各自拿出無價的精美衣裳，鋪在道路上，包括細緻的迦尸迦衣、細白的㲲衣、細芻摩衣、精妙柔軟的拘周摩衣，以及精美的絲綢憍奢耶被，爲了供養燃燈佛，把地面鋪得滿滿的。阿難！我當時，看到無數的人們，把無價的衣裳都鋪在地上。當時，我身上只有一件鹿皮，我把鹿皮鋪在地上，而我鹿皮鋪的地方，卻被那些人們惡罵、嗔嫌，他們把我的鹿皮遠遠地扔到別處。我生起這樣的念頭：『唉！世尊燃燈如來！難道不憐憫慈念我嗎？』生起這個念頭后，佛知道我的心意，因為憐憫我。 當時，燃燈佛用神通力，把一方土地變成稀泥。當時，那些人們看到這條泥路，都各自避開行走，沒有一個人踏入泥中。

English version: At that time, there gathered in that place countless beings of various kinds, including humans and non-humans, gods, dragons, and other spirits, who brought fragrant powders and various kinds of flowers to scatter upon the Buddha. Not a single flower fell to the ground; instead, they all remained in the air above the head of Dipamkara Buddha, forming a great jeweled canopy. It followed the Buddha as he walked and remained as he stood. When I saw Dipamkara Buddha, I developed faith and reverence, and a deep sense of respect. Having developed this respect, I scattered these seven stalks of blue lotus flowers upon the Buddha, and made this vow: 『If in the future I become a Buddha, may I attain the Dharma like Dipamkara Buddha, and may there be no difference in my teaching of the masses. May the flowers I scatter remain in the air, with their petals facing down and their stems facing up, forming a flower canopy above the Buddha』s head, following the Buddha as he walks and stands.』 Seeing such miraculous power and virtue, my faith and reverence grew even stronger. Ananda! At that time, countless people each brought priceless and exquisite garments to spread upon the road, including fine Kasi garments, fine white wool garments, fine choma garments, exquisite and soft kaucuma garments, and fine silk kausheya coverings, all to make offerings to Dipamkara Buddha, covering the ground completely. Ananda! At that time, I saw countless people covering the ground with priceless garments. At that time, I had only a deerskin on my body. I spread the deerskin on the ground, but the place where I spread my deerskin was met with curses and disdain from those people, who threw my deerskin far away. I had this thought: 『Alas! World Honored One, Dipamkara Buddha! Do you not have compassion and care for me?』 Having this thought, the Buddha knew my mind and, out of compassion for me, At that time, Dipamkara Buddha, through his miraculous power, transformed a section of the ground into soft mud. When those people saw this muddy path, they each avoided walking on it, and not a single person stepped into the mud.

。我時行見速往泥所，見彼泥已，即生此念：『如是世尊！云何令踐此泥中行？若泥中行泥污佛腳，我今乃可將臭肉身於此泥上作大橋樑，令佛世尊履我身過。』我時即鋪所有鹿皮，解發佈散，覆面而伏，為佛作橋，一切人民未得踐過，唯佛最初蹈我發上，如是供養然燈佛、多陀阿伽度、阿羅呵、三藐三佛陀故。復生是念：『愿此然燈如來世尊，及聲聞眾，足蹈我身及頭髮上，渡於此泥。』復發此愿：『愿未來世得作佛時，如今然燈如來無異，如是威德，如是勢力，作天人師。又愿我今盡此身命，若然燈佛不授我記，我終不起於此泥中。』當是童子布身發時，是時大地六種震動，所謂東涌西沒，西涌東沒，南涌北沒，北涌南沒，中涌邊沒，邊涌中沒。

佛本行集經卷第三 大正藏第 03 冊 No. 0190 佛本行集經

佛本行集經卷第四

隋天竺三藏阇那崛多譯受決定記品下

「爾時，然燈如來、多陀阿伽度、阿羅呵、三藐三佛陀，知於我心，與大比丘百千人俱，及彼天龍千萬億眾，左右圍繞來向我所，足蹈我身及螺發上，安庠而行如大龍王，觀看左右告諸比丘：『汝等比丘！不得共我同路而行，是摩那婆身及螺發，無有一人堪可蹈者。此人身發，唯除如來，乃堪踐耳

現代漢語譯本：我當時快速走到泥濘的地方，看到那裡的泥濘后，立刻產生這樣的想法：『世尊啊！怎麼能讓您踩著這泥濘行走呢？如果踩著泥濘行走會弄髒佛的腳，我今天應該用我這臭皮囊在這泥濘上做一座大橋，讓佛世尊踩著我的身體過去。』我當時就鋪開所有的鹿皮，解開頭髮散在地上，臉朝下趴著，為佛做橋，所有的人都還沒能踩過，只有佛最初踩在我的頭髮上，就這樣供養了燃燈佛、多陀阿伽度、阿羅呵、三藐三佛陀。我又生起這樣的想法：『愿這位燃燈如來世尊，以及他的聲聞弟子們，腳踩在我的身體和頭髮上，渡過這片泥濘。』我又發願：『愿我未來成佛時，能像現在的燃燈如來一樣，擁有這樣的威德，這樣的勢力，成為天人的導師。又愿我盡此一生，如果燃燈佛不給我授記，我就終不從這泥濘中起身。』當這位童子鋪開身體和頭髮時，當時大地發生了六種震動，即東邊涌起西邊陷下，西邊涌起東邊陷下，南邊涌起北邊陷下，北邊涌起南邊陷下，中間涌起邊緣陷下，邊緣涌起中間陷下。 當時，燃燈如來、多陀阿伽度、阿羅呵、三藐三佛陀，知道我的心意，與大比丘百千人一起，以及千萬億的天龍眾，左右圍繞著來到我這裡，腳踩在我的身體和螺發上，安詳地行走，像大龍王一樣，觀看左右，告訴眾比丘：『你們這些比丘！不要和我走同一條路，這個摩那婆的身體和螺發，沒有一個人可以踩踏。這個人的身體和頭髮，只有如來才能踩踏。』

English version: I then quickly went to the muddy place, and seeing the mud there, I immediately had this thought: 'Oh, World Honored One! How can I let you walk through this mud? If walking through the mud will dirty the Buddha's feet, I should use this stinking body of mine to make a great bridge on this mud, so that the Buddha, the World Honored One, can walk over my body.' I then spread out all the deerskins, loosened my hair and spread it on the ground, and lay face down, making a bridge for the Buddha. No one had yet stepped on it, only the Buddha first stepped on my hair, and in this way I made offerings to Dipamkara Buddha, Tathagata, Arhat, Samyaksambuddha. I also had this thought: 'May this Dipamkara Tathagata, the World Honored One, and his Shravaka disciples, step on my body and hair, and cross this mud.' I also made this vow: 'May I, in the future when I become a Buddha, be like the present Dipamkara Tathagata, possessing such power and such strength, becoming a teacher of gods and humans. And may I, for the rest of this life, if Dipamkara Buddha does not give me a prophecy, never rise from this mud.' When this youth spread out his body and hair, at that time the earth shook in six ways, that is, the east rose and the west sank, the west rose and the east sank, the south rose and the north sank, the north rose and the south sank, the middle rose and the edges sank, and the edges rose and the middle sank. At that time, Dipamkara Tathagata, Tathagata, Arhat, Samyaksambuddha, knowing my intention, came to me with hundreds of thousands of great Bhikkhus, and tens of millions of Devas and Nagas, surrounded on the left and right, stepping on my body and spiral hair, walking calmly like a great Dragon King, looking left and right, and told the Bhikkhus: 'You Bhikkhus! Do not walk on the same path as me, this Manava's body and spiral hair, no one is worthy to step on. This person's body and hair, only the Tathagata is worthy to step on.'

。何以故？此是菩薩身及發分。』時然燈佛即語我言：『善哉善哉！汝摩那婆！發廣大心誓願如海，汝所求者，為諸眾生作利益故，為諸眾生作安樂故。摩那婆！汝既求此如是大愿，利益安樂一切世間，憐愍無量無邊眾故，能為天人作引導故，發大精進勇猛之心。

「『乃能滿足如是等法，志求金剛，不惜身命，是故汝今以身荷負如來而行。汝于當來，乃至不得慳惜身命，何況余財？汝摩那婆！求于阿耨多羅三藐三菩提，此是初相，汝能發起如是弘願，汝一切舍所有之物。汝摩那婆！所行佈施，不得求于未來世報，唯求出世無上菩提。勿生貪心，見他資財不得奪取，汝持禁戒勿令缺犯，不得穢濁，不應取相，勿自譽贊誹謗他人及毀自身。汝當忍辱，設有他來打罵禁系殺害之者，皆須忍受，乃至節節支解于汝身體之時，汝于如是怨仇等邊，應當忍辱生慈悲心。不得殺生，不得劫奪他身命財，於他財物常遠舍離，于自營求亦當知足。莫近他人婦女妻妾，于自所有，亦須不貪。遠離妄語，乃至命盡，不得向他非實而說。不得斗亂，親者令疏，見破壞人，恒教和合。不得惡口，常以美言。不得綺語，必有利益，時語法語。汝行正見，一切邪道皆當舍離。汝摩那婆！若能荷擔如是諸事，汝所求愿無不具足

『這是什麼緣故呢？這是菩薩的身體和頭髮的一部分。』當時燃燈佛就對我說：『好啊，好啊！你這位摩那婆！發起了像大海一樣廣大的心願，你所追求的，是爲了給一切眾生帶來利益，爲了給一切眾生帶來安樂。摩那婆！你既然追求這樣的大愿，利益安樂一切世間，憐憫無量無邊的眾生，能夠為天人做引導，就要發起大精進勇猛之心。 『才能滿足這樣的法，立志追求金剛不壞之身，不惜生命，所以你現在用身體揹負如來而行。你將來，乃至不能吝惜生命，何況其他財物？你這位摩那婆！追求無上正等正覺，這是最初的徵兆，你能夠發起這樣宏大的願望，你就要捨棄一切所有的東西。你這位摩那婆！你所做的佈施，不要追求未來世的果報，只求出世的無上菩提。不要生起貪心，看到別人的資財不要奪取，你要持守戒律不要有缺失和犯錯，不要污穢不清，不應該執著于表象，不要自我讚美誹謗他人和詆譭自己。你應該忍辱，即使有人來打罵、囚禁、殺害你，都要忍受，乃至肢解你的身體時，你對於這樣的怨仇，也應該忍辱生起慈悲心。不要殺生，不要搶奪他人的生命和財產，對於他人的財物要常常遠離，對於自己所求的也要知足。不要接近他人的婦女妻妾，對於自己擁有的，也要不貪戀。遠離妄語，乃至生命結束，都不能向他人說不真實的話。不要挑撥離間，使親近的人疏遠，看到破壞他人關係的人，要教導他們和睦相處。不要惡語傷人，要常常說美好的話。不要說花言巧語，一定要說有利益的話，說符合時宜的話。你要行持正見，一切邪道都要捨棄。你這位摩那婆！如果能夠承擔這些事情，你所追求的願望沒有不滿足的。』

'Why is this? This is the body and a portion of the hair of a Bodhisattva.' At that time, Dipankara Buddha said to me, 'Excellent, excellent! You, Manava! Have generated a vast aspiration like the ocean. What you seek is for the benefit of all sentient beings, for the happiness of all sentient beings. Manava! Since you seek such a great vow, to benefit and bring happiness to all the world, to have compassion for immeasurable and boundless beings, to be able to guide gods and humans, you must generate great diligence and courageous mind. 'Only then can you fulfill such dharmas, aspire to the indestructible body of Vajra, not sparing your life. Therefore, you now carry the Tathagata on your body and walk. In the future, you must not be stingy with your life, let alone other possessions? You, Manava! Seeking Anuttara-samyak-sambodhi, this is the initial sign. You are able to generate such a grand aspiration, you must give up all that you possess. You, Manava! The alms you give, do not seek rewards in future lives, only seek the unsurpassed Bodhi of transcending the world. Do not generate greed, do not seize others' wealth when you see it. You must uphold the precepts without deficiency or transgression, do not be impure, you should not be attached to appearances, do not praise yourself and slander others or denigrate yourself. You should be patient, even if others come to beat, scold, imprison, or kill you, you must endure it. Even when your body is dismembered, you should be patient and generate compassion towards such enemies. Do not kill, do not rob others of their lives and property, always stay away from others' possessions, and be content with what you seek for yourself. Do not approach other men's wives and concubines, and do not be greedy for what you possess. Stay away from false speech, even until the end of your life, you must not speak untruths to others. Do not sow discord, causing close ones to become distant. When you see those who disrupt others' relationships, teach them to live in harmony. Do not speak harsh words, always speak beautiful words. Do not speak flowery words, always speak beneficial words, speak timely words. You must practice right view, and abandon all wrong paths. You, Manava! If you can bear these things, your aspirations will all be fulfilled.'

。汝應于彼一切眾生，生一子想哀愍眾生，調伏心口，莫作諂曲，應當供養尊重之人，汝莫慠慢，令心放逸。常須寂定三昧正受，觀無我法，勿斷未來菩提種性。汝當如是利益眾生，安樂一切。摩那婆！汝若能辦如是等事，口可自唱稱言我能。』時我爾時，即白佛言：『世尊！我能。』

「時，然燈佛、多陀阿伽度、阿羅呵、三藐三佛陀，既知我心，即時微笑。彼佛有一侍者比丘，從座而起，整理衣服，偏袒右臂，長跪合掌白言：『世尊！以何因緣，如來微笑？』時然燈佛，告比丘言：『比丘！汝見是摩那婆，持七莖花，供養於我，伏身被髮，泥上作橋，令我踐渡。以是事故，此摩那婆，過於阿僧祇劫，當得作佛，號釋迦牟尼、多陀阿伽度、阿羅呵、三藐三佛陀，十號具足，如我無異。』阿難！我於是時，聞然燈佛為我授于決定記已，身心輕便，不覺自騰于虛空中，高七多羅樹，以清凈心，合十指掌，向佛作禮。阿難！我于彼時，遍身喜悅，不能自勝。阿難！時然燈佛即告我言：『摩那婆！汝可觀于東方世界。』時，我即觀見彼東方恒河沙等剎土諸佛，皆悉為我授決定記：『汝摩那婆！于未來世，過僧祇劫，當得作佛號釋迦牟尼十號具足。』如此東方，南西北方、四維上下，亦復如是

現代漢語譯本：你應該對一切眾生，生起如同對待自己孩子一樣的慈悲心，憐憫眾生，調伏自己的心和口，不要虛偽諂媚。應當供養和尊重那些值得尊敬的人，你不要驕傲自滿，放縱自己的心。要經常保持寂靜和禪定，正確地領悟，觀察無我的真理，不要斷絕未來成佛的種子。你應該這樣利益眾生，使一切眾生安樂。摩那婆！如果你能做到這些事情，就可以自己大聲說『我能』。』那時，我立刻對佛說：『世尊！我能。』 那時，燃燈佛、多陀阿伽度、阿羅呵、三藐三佛陀，知道我的心意后，就微笑起來。那位佛有一位侍者比丘，從座位上站起來，整理好衣服，露出右臂，長跪合掌，對佛說：『世尊！因為什麼因緣，如來您會微笑呢？』當時，燃燈佛告訴比丘說：『比丘！你看到這位摩那婆，拿著七枝花，供養我，並且趴在地上，披散頭髮，在泥地上做成橋，讓我踩著過去。因為這個緣故，這位摩那婆，經過無數劫之後，將會成佛，號為釋迦牟尼、多陀阿伽度、阿羅呵、三藐三佛陀，十號具足，和我沒有差別。』阿難！我當時，聽到燃燈佛為我授記之後，身心輕快，不知不覺地騰空而起，高到七棵多羅樹的高度，以清凈的心，合起十指，向佛作禮。阿難！我當時，全身充滿了喜悅，無法控制自己。阿難！當時，燃燈佛就告訴我：『摩那婆！你可以看看東方世界。』當時，我就看到東方恒河沙數那樣多的國土中的諸佛，都為我授記說：『你這位摩那婆！在未來世，經過無數劫之後，將會成佛，號為釋迦牟尼，十號具足。』像東方這樣，南方、西方、北方、四維、上下，也都是這樣。

English version: You should regard all living beings with the same compassion as you would your own child, have pity on them, tame your mind and speech, and not be deceitful or flattering. You should make offerings to and respect those who are worthy of respect, and you should not be arrogant or let your mind wander. You must always maintain stillness and samadhi, correctly perceive, and observe the truth of no-self, and not cut off the seeds of future enlightenment. You should benefit living beings in this way, and bring peace to all. Manava! If you can accomplish these things, you can proclaim aloud, 'I can do it.' At that time, I immediately said to the Buddha, 'World Honored One! I can do it.' At that time, Dipankara Buddha, Tathagata, Arhat, Samyaksambuddha, knowing my intention, smiled. One of the Buddha's attendant monks rose from his seat, adjusted his robes, bared his right shoulder, knelt down with palms together, and said to the Buddha, 'World Honored One! For what reason does the Tathagata smile?' At that time, Dipankara Buddha told the monk, 'Monk! You see this Manava, who offered me seven flowers, and lay prostrate on the ground, with his hair spread out, making a bridge on the mud for me to step on. Because of this, this Manava, after countless kalpas, will become a Buddha, named Shakyamuni, Tathagata, Arhat, Samyaksambuddha, possessing all ten titles, and will be no different from me.' Ananda! At that time, after hearing Dipankara Buddha give me the prediction, my body and mind felt light, and I unknowingly rose into the air, reaching the height of seven tala trees. With a pure heart, I joined my palms and bowed to the Buddha. Ananda! At that time, my whole body was filled with joy, and I could not control myself. Ananda! At that time, Dipankara Buddha told me, 'Manava! You can look at the eastern world.' At that time, I saw all the Buddhas in the lands as numerous as the sands of the Ganges River in the east, all giving me the prediction, 'You, Manava! In the future, after countless kalpas, will become a Buddha, named Shakyamuni, possessing all ten titles.' Just like the east, the south, west, north, the four intermediate directions, and above and below, it was the same.

。

「阿難！我于爾時，從空而下，安立住地，頂禮然燈世尊佛足，卻住一面，即生此念：『我今可於然燈佛邊求索出家。』即白佛言：『唯愿世尊！聽我出家受具足戒，我于佛邊修行梵行。』佛語我言：『汝摩那婆！今正是時。』即得出家，剃除鬚髮；除鬚髮已，無量諸天，取於我發，為供養故，十億諸天，共得一發。阿難！自我得成阿耨多羅三藐三菩提已來，不見一眾生不供養諸佛而得安樂者，無有是處。阿難！我于彼時，猶尚具足諸煩惱縛，貪慾瞋恚愚癡未盡，無量百千億諸眾生，取於我發，各持供養而得解脫；況復今日，離欲瞋癡，而於我邊，作諸功德，不得解脫，無有是處。是故阿難！一切眾生，應當發心供養如來。

「阿難！我從彼來，在煩惱中行菩薩行，不捨精進勇猛之心，常行佈施，常作功德。我以如是諸善業故，于彼無量百千世中，得作梵王、作于帝釋，或作百千轉輪聖王，以彼善根因緣力故，今得作佛、多陀阿伽度、阿羅呵、三藐三佛陀，得轉無上最妙法輪。阿難！我以福德智慧力故，現今所有一切剎利，及婆羅門、長者居士、沙門智人，信受我語，依我法行。阿難！汝觀我語終無二言，如然燈佛授我決記，教示於我，我依修行，今得阿耨多羅三藐三菩提

現代漢語譯本： 『阿難！那時，我從空中下來，安穩地站在地上，頂禮燃燈世尊的佛足，然後退到一邊，心中就生起這樣的念頭：『我現在可以向燃燈佛請求出家。』於是就對佛說：『唯愿世尊！允許我出家，受持具足戒，我在佛的身邊修行清凈的梵行。』佛對我說：『你這年輕人！現在正是時候。』我隨即出家，剃除了鬚髮；剃除鬚髮后，無數的天人取走我的頭髮，爲了供養，十億天人共同得到一根頭髮。阿難！自從我成就無上正等正覺以來，沒有見過一個眾生不供養諸佛而能得到安樂的，絕無此事。阿難！我那時，還具足各種煩惱的束縛，貪慾、嗔恚、愚癡還沒有斷盡，無數百千億的眾生，取走我的頭髮，各自拿去供養而得到解脫；更何況現在，我已經遠離貪慾、嗔恚、愚癡，而在我這裡，做各種功德，卻不能得到解脫，絕無此事。所以阿難！一切眾生，都應當發心供養如來。 『阿難！我從那時以來，在煩惱中修行菩薩道，不放棄精進勇猛的心，常常行佈施，常常做功德。我因為這些善業的緣故，在無數百千世中，得以做梵天王、做帝釋天，或者做百千轉輪聖王，憑藉那些善根因緣的力量，現在得以成佛、如來、應供、正等正覺，得以轉動無上最妙的法輪。阿難！我憑藉福德和智慧的力量，現在所有的一切剎帝利，以及婆羅門、長者居士、沙門智人，都信受我的教誨，依照我的法修行。阿難！你看我的話語始終沒有二致，就像燃燈佛給我授記，教導我，我依照修行，現在才得以成就無上正等正覺。』

English version: 『Ananda! At that time, I descended from the sky, stood firmly on the ground, bowed at the feet of the Buddha Dipankara, and then stepped aside. I immediately had this thought: 『I should now ask the Buddha Dipankara to let me leave home.』 So I said to the Buddha: 『May the World-Honored One! Allow me to leave home and receive the full precepts. I will practice pure conduct near the Buddha.』 The Buddha said to me: 『Young man! Now is the right time.』 I immediately left home, shaving off my beard and hair; after shaving off my beard and hair, countless devas took my hair, and for the sake of offering, ten billion devas shared one strand of hair. Ananda! Since I attained Anuttara-samyak-sambodhi, I have never seen a single being who did not make offerings to the Buddhas and yet attained happiness; there is no such possibility. Ananda! At that time, I was still bound by various afflictions, and greed, hatred, and delusion had not been completely eradicated. Countless hundreds of thousands of billions of beings took my hair, each taking it to make offerings and attaining liberation; how much more so now, having abandoned greed, hatred, and delusion, if they perform various meritorious deeds near me, they would not attain liberation? There is no such possibility. Therefore, Ananda! All beings should aspire to make offerings to the Tathagata.』 『Ananda! From that time on, I practiced the Bodhisattva path amidst afflictions, never abandoning my diligent and courageous heart, always practicing generosity, and always performing meritorious deeds. Because of these virtuous deeds, in countless hundreds of thousands of lifetimes, I was able to become a Brahma King, become Indra, or become hundreds of thousands of Wheel-Turning Sage Kings. By the power of those virtuous roots and conditions, I am now able to become a Buddha, a Tathagata, an Arhat, a Samyak-sambuddha, and able to turn the unsurpassed and most wonderful Dharma wheel. Ananda! By the power of my merit and wisdom, all the Kshatriyas, Brahmins, elders, householders, and wise ascetics now believe in my teachings and practice according to my Dharma. Ananda! You see that my words are always consistent, just as the Buddha Dipankara gave me the prediction, taught me, and I practiced accordingly, and now I have attained Anuttara-samyak-sambodhi.』

。」

爾時，世尊而說偈言：

「假使天落地，　　此大地變壞， 　一切諸眾生，　　猶得常住身。 　須彌山王崩，　　大海水乾竭， 　阿難汝當知，　　諸佛無二言。」

爾時，世尊說此偈已，復告阿難：「諸佛世尊，常有此行，假使光明無量無邊，為諸眾生，住持一尋；從是一尋，為諸眾生，復現無量無邊光明。何以故？畏諸眾生不知晝夜，一月半月一年半年，春夏秋冬四時八節，恐其忘失。阿難！彼然燈佛十號具足，明照業成，常光無暗，是故彼佛，號曰然燈，常有光明照耀天下，自余因緣，如上所說。

「阿難！我念往昔，有一如來，出現於世，號勝一切多陀阿伽度、阿羅呵、三藐三佛陀，我以金華散彼佛上，發如是言：『愿我未來，得微妙身，具足相法，如今世尊。』爾時彼佛知於我心，即時微笑。侍者比丘，整衣白佛，乃至佛告彼侍者言：『比丘！汝見是人將於金花散我上不？』時彼比丘答言：『我見。』佛告比丘：『是人過於一億劫后，當得作佛，號釋迦牟尼多陀阿伽度、阿羅呵、三藐三佛陀，十號具足。』阿難！我于彼時，得授記已，不捨精進勇猛之心，倍更增長，修余福業。我以如是善因緣故，無量世中，生梵天上及於帝釋、轉輪聖王。又作一王，名曰善見

那時，世尊說了這樣的偈語： 『即使天塌下來，這大地毀滅，一切眾生，仍然可以保持常住之身。 須彌山王崩塌，大海水乾涸，阿難你應當知道，諸佛所說的話不會有二樣。』 那時，世尊說完這偈語后，又告訴阿難：『諸佛世尊，常有這樣的行為，即使光明無量無邊，爲了眾生，也會保持一尋的光明；從這一尋光明，爲了眾生，又會顯現無量無邊的光明。 為什麼呢？因為害怕眾生不知道晝夜，一月半月一年半年，春夏秋冬四季八節，恐怕他們會忘記。 阿難！那位燃燈佛十號具足，光明照耀，業已成就，常光沒有黑暗，所以那位佛，號為燃燈，常有光明照耀天下，其餘的因緣，如上面所說。 『阿難！我回憶過去，有一位如來，出現在世間，號為勝一切多陀阿伽度、阿羅呵、三藐三佛陀，我用金花散在那位佛的身上，發願說：『愿我未來，得到微妙的身體，具足相好，如同現在的世尊。』 那時那位佛知道我的心意，立刻微笑。侍者比丘，整理衣服稟告佛，乃至佛告訴那位侍者說：『比丘！你看到這個人將金花散在我身上嗎？』 當時那位比丘回答說：『我看到了。』佛告訴比丘：『這個人過了一億劫后，將會成佛，號為釋迦牟尼多陀阿伽度、阿羅呵、三藐三佛陀，十號具足。』 阿難！我那時，得到授記后，不放棄精進勇猛之心，更加增長，修習其餘的福業。 我因為這樣的善因緣，在無量世中，生於梵天之上以及帝釋天、轉輪聖王。 又做過一個國王，名字叫做善見。

At that time, the World Honored One spoke these verses: 'Even if the sky were to fall and this great earth were to be destroyed, all living beings would still be able to maintain their permanent bodies. If Mount Sumeru were to collapse and the great ocean were to dry up, Ananda, you should know that the words of all Buddhas are never different.' At that time, after the World Honored One spoke these verses, he further told Ananda: 'The World Honored Ones, the Buddhas, always have this practice, even if their light is immeasurable and boundless, for the sake of all living beings, they will maintain a span of light; from this span of light, for the sake of all living beings, they will again manifest immeasurable and boundless light. Why is this so? It is because they fear that living beings will not know day and night, one month, half a month, one year, half a year, the four seasons of spring, summer, autumn, and winter, and the eight festivals, and they fear that they will forget. Ananda! That Dipankara Buddha has all ten titles, his light shines, his karma is accomplished, his constant light has no darkness, therefore that Buddha is called Dipankara, he always has light shining upon the world, the rest of the causes and conditions are as mentioned above. 'Ananda! I recall in the past, there was a Tathagata who appeared in the world, named Surpassing All Tathagata, Arhat, Samyaksambuddha, I scattered golden flowers on that Buddha, and made this vow: 'May I in the future, obtain a subtle body, complete with all the marks, just like the World Honored One now.' At that time, that Buddha knew my intention, and immediately smiled. The attendant Bhikshu, adjusted his robes and reported to the Buddha, and the Buddha told that attendant: 'Bhikshu! Do you see this person scattering golden flowers on me?' At that time, that Bhikshu replied: 'I see him.' The Buddha told the Bhikshu: 'This person, after one hundred million kalpas, will become a Buddha, named Shakyamuni Tathagata, Arhat, Samyaksambuddha, complete with all ten titles.' Ananda! At that time, after receiving the prediction, I did not abandon my diligent and courageous heart, but increased it even more, and cultivated other meritorious deeds. Because of these good causes and conditions, in immeasurable lifetimes, I was born in the Brahma heavens, as well as in the heavens of Indra, and as a Chakravartin king. I also became a king named Good Vision.

。彼王城墎卻敵門樓，宮室殿堂，純是黃金，園苑樹林，泉流池沼，皆金挍飾。彼業因緣，我今得成阿耨多羅三藐三菩提，轉于無上清凈法輪。

「阿難！我念往昔，有一如來，出現於世，號蓮花上多陀阿伽度、阿羅呵、三藐三佛陀，我將銀華，散彼佛上，發如是愿。乃至彼佛告侍者言：『汝見是人將於銀花供養我不？』比丘言：『見。』佛告比丘：『是人未來過十萬劫，當得作佛，號釋迦牟尼多陀阿伽度、阿羅呵、三藐三佛陀。』我于彼時，聞授記已，不捨精進勇猛之心，倍更增長，作諸功德。我以如是善果報故，無量世中，作梵天王及於帝釋、轉輪聖王。又我過去，曾作一王，名大善見，所居之城，名拘尸那，彼城樓櫓，卻敵窗牖，皆為白銀之所成就，園苑樹林，泉池諸水，悉是白銀，莊嚴挍飾，乃至彼業因緣報故，今得作佛、多陀阿伽度、阿羅呵、三藐三佛陀，乃至轉于無上法輪。

「阿難！往昔以來，有如是法，凡諸菩薩初生之時，東西南北各行七步，無人執持。阿難！彼蓮花上佛初生時，兩足蹈地，其地處處皆生蓮花，面行七步，東西南北所踐之處，悉有蓮花，故號此佛為蓮花上

現代漢語譯本：那座王城的城墻、防禦敵人的門樓、宮室殿堂，全都是黃金打造，園林樹木、泉水池塘，都用黃金裝飾。因為過去的業力因緣，我今天才能成就無上正等正覺，轉動無上的清凈法輪。 阿難！我回憶過去，有一位如來，出現在世間，號為蓮花上多陀阿伽度、阿羅呵、三藐三佛陀。我將銀花散在那位佛的身上，發了這樣的愿。乃至那位佛告訴侍者說：『你看到這個人將用銀花供養我嗎？』比丘說：『看到了。』佛告訴比丘：『這個人未來經過十萬劫，將會成佛，號為釋迦牟尼多陀阿伽度、阿羅呵、三藐三佛陀。』我當時，聽到授記后，不放棄精進勇猛的心，更加增長，做了各種功德。我因為這樣的善果報應，在無量世中，做過梵天王以及帝釋、轉輪聖王。我又在過去，曾經做過一個國王，名叫大善見，他所居住的城市，名叫拘尸那。那座城市的城樓、防禦敵人的窗戶，都是用白銀建成的，園林樹木、泉水池塘，全部都是白銀，莊嚴裝飾。乃至因為過去的業力因緣報應，今天才能成佛、多陀阿伽度、阿羅呵、三藐三佛陀，乃至轉動無上的法輪。 阿難！從過去以來，有這樣的法則，凡是菩薩初生的時候，東西南北各走七步，沒有人扶持。阿難！那位蓮花上佛初生的時候，兩腳踩在地上，地上處處都生出蓮花，面向前方走了七步，東西南北所踩的地方，都有蓮花，所以稱這位佛為蓮花上。

English version: That royal city's walls, the enemy-defending gate towers, the palaces and halls, were all made of pure gold; the gardens, trees, springs, and ponds were all adorned with gold. Because of past karmic causes and conditions, I am now able to attain Anuttara-samyak-sambodhi and turn the unsurpassed pure Dharma wheel. Ananda! I recall in the past, there was a Tathagata who appeared in the world, named Lotus-Top Tathagata, Arhat, Samyak-sambuddha. I scattered silver flowers upon that Buddha and made such a vow. Then that Buddha told his attendant, 'Do you see this person offering me silver flowers?' The monk said, 'I see him.' The Buddha told the monk, 'This person, in the future, after ten myriads of kalpas, will become a Buddha, named Shakyamuni Tathagata, Arhat, Samyak-sambuddha.' At that time, after hearing the prophecy, I did not abandon my diligent and courageous heart, but increased it even more, and performed various meritorious deeds. Because of such good karmic results, in countless lifetimes, I have been a Brahma King, as well as Indra and a Wheel-Turning Sage King. Also, in the past, I was once a king named Great Good Vision, whose city was named Kushinagara. The city's towers, enemy-defending windows, were all made of silver; the gardens, trees, springs, and ponds were all silver, adorned and decorated. Even because of the karmic results of those past actions, I am now able to become a Buddha, Tathagata, Arhat, Samyak-sambuddha, and turn the unsurpassed Dharma wheel. Ananda! Since the past, there has been such a law that whenever a Bodhisattva is first born, they walk seven steps in each of the four directions, east, west, south, and north, without anyone holding them. Ananda! When that Lotus-Top Buddha was first born, both feet stepped on the ground, and everywhere on the ground lotus flowers grew. He walked seven steps forward, and wherever he stepped in the four directions, there were lotus flowers, hence this Buddha is called Lotus-Top.

。當於彼時，無量無邊百千萬眾，天、龍、夜叉、乾闥婆、阿修羅、摩睺羅伽、人非人等，一時大唱，處處出聲，發如是言：『此大菩薩，名蓮華上。』因於天人唱此聲故，彼佛世尊，號蓮花上。

「阿難！我念往昔，有一如來，出現於世，號最上行多陀阿伽度、阿羅呵、三藐三佛陀。爾時，我將一把金粟，散彼佛上，乃至彼佛語侍者言：『是人過於一千劫后，當得作佛，號釋迦牟尼。』我于彼時，聞授記已，不捨精進，增長善業。彼功德果報因緣故，無量世中，作梵釋天、轉輪聖王。又復曾作一轉輪王，名曰頂生。我于彼時，宮殿之內，經由七日，雨金粟雨，沒於人膝，縱廣彌滿。以是善業因緣力故，我今得成阿耨多羅三藐三菩提，乃至轉于無上法輪。阿難！彼最上行如來，欲至聚落城邑乞食，足步虛空，去地六尺。是時天、龍、人非人等，高聲唱言：『此佛世尊，名最上行。』以是因緣，號是如來為最上行。

「阿難！我念往昔，有一如來，出現於世，號上名稱多陀阿伽度、阿羅呵、三藐三佛陀。我時佈施彼佛一室及比丘僧，而乞愿言，乃至彼佛告侍者言：『是人於後滿五百劫，當得作佛，號釋迦牟尼。』我于彼時，得授記已，不捨精進業因緣故，經無量世，作梵釋天、轉輪聖王

現代漢語譯本：當時，無數無邊的百千萬眾，包括天、龍、夜叉、乾闥婆、阿修羅、摩睺羅伽、人和非人等，同時大聲歌唱，到處發出聲音，說：『這位大菩薩，名叫蓮華上。』因為天人們發出這樣的聲音，那位佛世尊，就被稱為蓮花上。 『阿難！我回憶過去，有一位如來，出現在世間，號為最上行多陀阿伽度、阿羅呵、三藐三佛陀。那時，我將一把金粟，撒在那位佛的身上，甚至那位佛告訴侍者說：『這個人過了一千劫之後，應當成佛，號為釋迦牟尼。』我當時，聽到授記之後，不放棄精進，增長善業。因為那個功德果報的因緣，在無數世中，我做了梵釋天、轉輪聖王。又曾經做過一個轉輪王，名叫頂生。那時，在我的宮殿里，連續七天，下起了金粟雨，淹沒了人的膝蓋，縱橫瀰漫。因為這個善業因緣的力量，我今天才得以成就阿耨多羅三藐三菩提，乃至轉動無上的法輪。阿難！那位最上行如來，想要到村落城鎮乞食時，腳在虛空中行走，離地六尺。當時，天、龍、人和非人等，高聲歌唱說：『這位佛世尊，名叫最上行。』因為這個因緣，稱這位如來為最上行。 『阿難！我回憶過去，有一位如來，出現在世間，號為上名稱多陀阿伽度、阿羅呵、三藐三佛陀。那時，我佈施給那位佛一間房屋和比丘僧，並且祈願，甚至那位佛告訴侍者說：『這個人於後滿五百劫，應當成佛，號為釋迦牟尼。』我當時，得到授記之後，不放棄精進的業因緣，經過無數世，做了梵釋天、轉輪聖王。

English version: At that time, countless multitudes of hundreds of thousands, including gods, dragons, yakshas, gandharvas, asuras, mahoragas, humans, and non-humans, all sang loudly at once, making sounds everywhere, saying: 'This great Bodhisattva is named Lotus Above.' Because the gods and humans made this sound, that Buddha World-Honored One was called Lotus Above. 'Ananda! I recall in the past, there was a Tathagata who appeared in the world, named Supreme Conduct Tathagata, Arhat, Samyak-sambuddha. At that time, I scattered a handful of golden millet on that Buddha, and that Buddha even told his attendant: 'This person, after one thousand kalpas, shall attain Buddhahood and be named Shakyamuni.' At that time, after hearing the prophecy, I did not abandon diligence and increased good deeds. Because of the cause and condition of that merit and reward, in countless lifetimes, I became Brahma, Indra, and a Wheel-Turning Sage King. I also once became a Wheel-Turning King named Top-Born. At that time, within my palace, for seven days, it rained golden millet, submerging people's knees, spreading far and wide. Because of the power of this good karma, I have now attained Anuttara-samyak-sambodhi, and even turned the unsurpassed Dharma wheel. Ananda! When that Supreme Conduct Tathagata wanted to go to villages and towns to beg for food, his feet walked in the air, six feet above the ground. At that time, gods, dragons, humans, and non-humans sang loudly, saying: 'This Buddha World-Honored One is named Supreme Conduct.' Because of this cause, this Tathagata was named Supreme Conduct.' 'Ananda! I recall in the past, there was a Tathagata who appeared in the world, named Superior Name Tathagata, Arhat, Samyak-sambuddha. At that time, I donated a room and to the community of monks to that Buddha, and made a wish, and that Buddha even told his attendant: 'This person, after five hundred kalpas, shall attain Buddhahood and be named Shakyamuni.' At that time, after receiving the prophecy, I did not abandon the cause of diligent karma, and after countless lifetimes, I became Brahma, Indra, and a Wheel-Turning Sage King.'

。又是報故，我時作一轉輪聖王，名曰善見。時，天帝釋毗首羯磨，下來為我化作一殿，名一切勝。以是善業果報因緣，我今得成阿耨多羅三藐三菩提，乃至轉于無上法輪。

「阿難！我念往昔，有一如來，出現於世，號釋迦牟尼多陀阿伽度、阿羅呵、三藐三佛陀，與我同號，種姓父母，名字壽命，一切悉同我。將一掬蘇摩那華，散彼佛上(迦葉遺師說言，將金一掬)，發如是愿，乃至彼佛語侍者言：『是人於後滿一百劫，當得作佛，號釋迦牟尼。』我于彼時，得受記已，不捨精進，增長功德，無量世中，作梵釋天、轉輪聖王。以是善業因緣力故，以三十七助菩提分法，莊嚴我身，令我得成阿耨多羅三藐三菩提，乃至轉于無上法輪。

「阿難！我念往昔，有一如來，出現於世，號曰帝沙多陀阿伽度、阿羅呵、三藐三佛陀。我將一掬碎末栴檀，散彼佛上，乃至彼佛告侍者言：『是人過於九十五劫，當得作佛，號釋迦牟尼。』

「我于彼時，得授記已，不捨精進，增長功德，無量世中，作梵釋天、轉輪聖王

現代漢語譯本：還有一次，我曾做過一個轉輪聖王，名叫善見。當時，天帝釋毗首羯磨下凡為我建造了一座宮殿，名叫一切勝。憑藉這種善業果報的因緣，我如今得以成就阿耨多羅三藐三菩提，乃至轉動無上法輪。 阿難！我回憶往昔，有一位如來出現於世，號為釋迦牟尼多陀阿伽度、阿羅呵、三藐三佛陀，與我同名，種姓父母，名字壽命，一切都與我相同。我曾將一捧蘇摩那花，散在那位佛的身上（迦葉遺師說，是拿了一捧金子），發了這樣的愿，乃至那位佛告訴侍者說：『這個人將在一百劫后成佛，號為釋迦牟尼。』我當時得到授記后，不懈怠精進，增長功德，在無量世中，做過梵天、帝釋天、轉輪聖王。憑藉這種善業因緣的力量，我以三十七助菩提分法，莊嚴自身，使我得以成就阿耨多羅三藐三菩提，乃至轉動無上法輪。 阿難！我回憶往昔，有一位如來出現於世，號為帝沙多陀阿伽度、阿羅呵、三藐三佛陀。我曾將一捧碎末的栴檀，散在那位佛的身上，乃至那位佛告訴侍者說：『這個人將在九十五劫后成佛，號為釋迦牟尼。』 我當時得到授記后，不懈怠精進，增長功德，在無量世中，做過梵天、帝釋天、轉輪聖王。

English version: Again, there was a time when I was a Chakravartin king named Good Vision. At that time, the celestial king Śakra, Viśvakarman, descended and transformed a palace for me, named All-Victorious. Because of this good karma, I have now attained Anuttara-samyak-sambodhi, and even turn the unsurpassed Dharma wheel. Ananda! I recall in the past, there was a Tathagata who appeared in the world, named Shakyamuni Tathagata, Arhat, Samyak-sambuddha, who had the same name as me, the same lineage, parents, name, and lifespan, everything was the same as me. I took a handful of Sumanas flowers and scattered them on that Buddha (Kasyapa's teacher said it was a handful of gold), and made this vow, until that Buddha told his attendant: 'This person will become a Buddha after one hundred kalpas, named Shakyamuni.' At that time, after receiving the prophecy, I did not abandon diligence, increased merit, and in countless lifetimes, I was Brahma, Indra, and a Chakravartin king. Because of the power of this good karma, I adorned myself with the thirty-seven factors of enlightenment, enabling me to attain Anuttara-samyak-sambodhi, and even turn the unsurpassed Dharma wheel. Ananda! I recall in the past, there was a Tathagata who appeared in the world, named Tishya Tathagata, Arhat, Samyak-sambuddha. I took a handful of powdered sandalwood and scattered it on that Buddha, until that Buddha told his attendant: 'This person will become a Buddha after ninety-five kalpas, named Shakyamuni.' At that time, after receiving the prophecy, I did not abandon diligence, increased merit, and in countless lifetimes, I was Brahma, Indra, and a Chakravartin king.

。以是善業因緣力故，我得名為最上戒行清凈具足；以是善業果報因緣，我得名為最上智見功德具足(迦葉遺師如是說言，我以善業因緣力故，得於最上戒行功德，名稱遠聞，乃至得於最上智見，功德遠聞)，我今得成阿耨多羅三藐三菩提，乃至轉于無上法輪。

「阿難！我念往昔，有一如來，出現於世，號曰弗沙多陀阿伽度、阿羅呵、三藐三佛陀。時彼佛在雜寶窟內，我見彼佛，心生歡喜，合十指掌，翹於一腳，七日七夜，而將此偈讚歎彼佛，而說偈言：

「『天上天下無如佛，　　十方世界亦無比， 　　世間所有我盡見，　　一切無有如佛者。』

「阿難！我以此偈嘆彼佛已，發如是愿，乃至彼佛語侍者言：『是人過於九十四劫，當得作佛，號釋迦牟尼。』我于彼時，得授記已，不捨精進，增長功德，無量世中，作梵釋天、轉輪聖王。以是善業因緣力故，我得四種辯才具足，無有一人能共我論降伏我者，我得成於阿耨多羅三藐三菩提，乃至轉于無上法輪。

「阿難！我念往昔，有一如來，出現於世，號見真理多陀阿伽度、阿羅呵、三藐三佛陀。我于爾時，將種種花，散彼佛上(迦葉遺師說言，彼佛號曰見一切理)，乃至彼佛語侍者言：『是人過於九十三劫，當得作佛，號釋迦牟尼

現代漢語譯本：由於這些善業的因緣力量，我被稱作具有最上戒行清凈的圓滿；由於這些善業的果報因緣，我被稱作具有最上智慧見解功德的圓滿（迦葉遺師這樣說道，我由於善業的因緣力量，獲得了最上戒行功德，名聲遠揚，乃至獲得了最上智慧見解，功德遠揚），我如今成就了阿耨多羅三藐三菩提，乃至轉動了無上法輪。 『阿難！我回憶過去，有一位如來，出現在世間，號為弗沙多陀阿伽度、阿羅呵、三藐三佛陀。當時那位佛在雜寶窟內，我見到那位佛，心中生起歡喜，合起十指掌，翹起一隻腳，七日七夜，用這首偈頌讚嘆那位佛，並說偈道： 『天上天下沒有像佛一樣的，十方世界也沒有能比得上的，世間所有我都見過了，一切都沒有像佛一樣的。』 『阿難！我用這首偈頌讚嘆那位佛后，發了這樣的愿，乃至那位佛告訴侍者說：『這個人經過九十四劫，應當成佛，號為釋迦牟尼。』我當時，得到授記后，不捨棄精進，增長功德，在無量世中，做過梵釋天、轉輪聖王。由於這些善業的因緣力量，我獲得了四種辯才的圓滿，沒有一個人能夠與我辯論並降伏我，我成就了阿耨多羅三藐三菩提，乃至轉動了無上法輪。 『阿難！我回憶過去，有一位如來，出現在世間，號為見真理多陀阿伽度、阿羅呵、三藐三佛陀。我當時，將種種花，散在那位佛的身上（迦葉遺師說，那位佛號為見一切理），乃至那位佛告訴侍者說：『這個人經過九十三劫，應當成佛，號為釋迦牟尼。』

English version: Because of the power of these virtuous karmic causes, I am named as having the most supreme precepts, pure and complete; because of the karmic causes of these virtuous rewards, I am named as having the most supreme wisdom and insight, complete with merit (Kasyapa, the teacher, said this, 'Because of the power of virtuous karmic causes, I obtained the most supreme precepts and merit, my name spread far and wide, and even obtained the most supreme wisdom and insight, my merit spread far and wide'), I have now attained Anuttara-samyak-sambodhi, and even turned the unsurpassed Dharma wheel. 'Ananda! I recall in the past, there was a Tathagata who appeared in the world, named Phussa Tathagata, Arhat, Samyak-sambuddha. At that time, that Buddha was in a cave of mixed treasures, I saw that Buddha, my heart filled with joy, I joined my ten fingers together, raised one foot, for seven days and seven nights, and used this verse to praise that Buddha, and said in verse: 'There is no one like the Buddha in heaven or on earth, there is no comparison in the ten directions of the world, I have seen all in the world, there is nothing like the Buddha.' 'Ananda! After I praised that Buddha with this verse, I made such a vow, and even that Buddha told his attendant, 'This person, after ninety-four kalpas, shall become a Buddha, named Shakyamuni.' At that time, after receiving the prophecy, I did not abandon diligence, increased merit, and in countless lifetimes, I was Brahma, Indra, and a Wheel-Turning Sage King. Because of the power of these virtuous karmic causes, I obtained the complete four kinds of eloquence, there is no one who can debate with me and subdue me, I attained Anuttara-samyak-sambodhi, and even turned the unsurpassed Dharma wheel. 'Ananda! I recall in the past, there was a Tathagata who appeared in the world, named Seeing Truth Tathagata, Arhat, Samyak-sambuddha. At that time, I scattered various flowers on that Buddha (Kasyapa, the teacher, said that Buddha was named Seeing All Truth), and even that Buddha told his attendant, 'This person, after ninety-three kalpas, shall become a Buddha, named Shakyamuni.'

。』我于彼時，得授記已，不捨精進，增長功德，無量世中，作梵釋天、轉輪聖王。以是因緣，我今獲得最上之名具持戒行，乃至得名解脫知見一切具足，證於阿耨多羅三藐三菩提，乃至轉于無上法輪。

「阿難！我念往昔，有一如來，出現於世，號毗婆尸多陀阿伽度、阿羅呵、三藐三佛陀。我于爾時，將一掬小豆，散彼佛上，乃至彼佛告侍者言：『是人過於九十一劫，當得作佛，號釋迦牟尼，十號具足。』我于彼時，得授記已，不捨精進，增長功德，無量世中，作梵釋天、轉輪聖王。以是善業因緣力故，我又曾作一轉輪王，名為頂生，得四天下，復得帝釋半座而坐。以是果報，今得成於阿耨多羅三藐三菩提，乃至轉于無上法輪。

「阿難！我念往昔，有一如來，出現於世，號曰尸棄多陀阿伽度、阿羅呵、三藐三佛陀。我于彼時，將無價衣，覆彼佛上及聲聞眾，發如是愿，乃至彼佛告侍者言：『是人過於三十一劫，當得作佛號釋迦牟尼。』我于彼時，得授記已，不捨精進勇猛之心，常行佈施，造作福業。我以如是善業因緣，無量世中，作大梵王及天帝釋、轉輪聖王，今日復得種種衣服，所謂迦尸迦衣、芻摩妙衣、劫波妙衣、憍奢耶衣、拘沈婆衣，我今得成阿耨多羅三藐三菩提，乃至轉于無上法輪

現代漢語譯本：'我那時得到授記后，不放棄精進，增長功德，在無量世中，做過梵天、帝釋天、轉輪聖王。因為這個因緣，我今天獲得了最上的名號，具足持戒修行，乃至獲得解脫知見一切具足，證得阿耨多羅三藐三菩提，乃至轉動無上的法輪。 『阿難！我回憶過去，有一位如來，出現於世，號毗婆尸多陀阿伽度、阿羅呵、三藐三佛陀。我那時，將一捧小豆，撒在那位佛的身上，乃至那位佛告訴侍者說：『這個人經過九十一劫，應當成佛，號釋迦牟尼，十號具足。』我那時，得到授記后，不放棄精進，增長功德，在無量世中，做過梵天、帝釋天、轉輪聖王。因為這個善業因緣的力量，我又曾經做過一個轉輪王，名為頂生，得到四天下，又得到帝釋天半個座位而坐。因為這個果報，今天成就阿耨多羅三藐三菩提，乃至轉動無上的法輪。 『阿難！我回憶過去，有一位如來，出現於世，號曰尸棄多陀阿伽度、阿羅呵、三藐三佛陀。我那時，將無價的衣服，覆蓋在那位佛的身上以及聲聞眾，發了這樣的愿，乃至那位佛告訴侍者說：『這個人經過三十一劫，應當成佛，號釋迦牟尼。』我那時，得到授記后，不放棄精進勇猛之心，常常行佈施，造作福業。我因為這樣的善業因緣，在無量世中，做過大梵天王以及天帝釋、轉輪聖王，今天又得到種種衣服，所謂迦尸迦衣、芻摩妙衣、劫波妙衣、憍奢耶衣、拘沈婆衣，我今天成就阿耨多羅三藐三菩提，乃至轉動無上的法輪。

English version: 'At that time, after receiving the prediction, I did not abandon diligence, increased merit, and in countless lifetimes, I became Brahma, Indra, and a Wheel-Turning Sage King. Because of this cause, I have now obtained the supreme name, possessing complete precepts and practices, even attaining liberation, complete knowledge and vision, realizing Anuttara-samyak-sambodhi, and even turning the unsurpassed Dharma wheel.' 'Ananda! I recall in the past, there was a Tathagata who appeared in the world, named Vipasyin Tathagata, Arhat, Samyak-sambuddha. At that time, I scattered a handful of small beans on that Buddha, and that Buddha told his attendant: 'This person, after ninety-one kalpas, will become a Buddha, named Shakyamuni, possessing the ten titles.' At that time, after receiving the prediction, I did not abandon diligence, increased merit, and in countless lifetimes, I became Brahma, Indra, and a Wheel-Turning Sage King. Because of the power of this good karma, I also once became a Wheel-Turning King named Topknot, obtaining the four continents, and also obtaining half of Indra's seat. Because of this karmic result, I have now attained Anuttara-samyak-sambodhi, and even turned the unsurpassed Dharma wheel.' 'Ananda! I recall in the past, there was a Tathagata who appeared in the world, named Sikhi Tathagata, Arhat, Samyak-sambuddha. At that time, I covered that Buddha and the assembly of Sravakas with priceless clothing, and made such a vow, and that Buddha told his attendant: 'This person, after thirty-one kalpas, will become a Buddha named Shakyamuni.' At that time, after receiving the prediction, I did not abandon the heart of diligence and courage, often practiced giving, and created meritorious deeds. Because of such good karma, in countless lifetimes, I became the Great Brahma King, Indra, and a Wheel-Turning Sage King. Today, I have also obtained various kinds of clothing, such as Kasi cloth, Chuma fine cloth, Kappa fine cloth, Kausheya cloth, and Kucumbha cloth. Today, I have attained Anuttara-samyak-sambodhi, and even turned the unsurpassed Dharma wheel.'

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「阿難！我念往昔，有一如來，出現於世，號毗舍浮多陀阿伽度、阿羅呵、三藐三佛陀。我于爾時，將好種種百味飲食，佈施彼佛及聲聞眾，發如是愿，乃至彼佛告侍者言：『是人過於三十劫后，當得作佛，號釋迦牟尼。』我于彼時，得授記已，不捨精進勇猛之心，常行佈施，造作福業。我以如是善根因緣，無量世中，作大梵王，或作帝釋、轉輪聖王，今得種種百味飲食，乃至得成阿耨多羅三藐三菩提，轉于無上清凈法輪。

「阿難！我念往昔，于拘婁孫多陀阿伽度、阿羅呵、三藐三佛陀邊，行於梵行，求未來世阿耨多羅三藐三菩提故。阿難！我念往昔，于迦那迦牟尼多陀阿伽度、阿羅呵、三藐三佛陀邊，行於梵行，求未來世阿耨多羅三藐三菩提故。

「阿難！我念往昔，于迦葉多陀阿伽度、阿羅呵、三藐三佛陀邊，行於梵行，求未來世阿耨多羅三藐三菩提故。

「阿難！我念往昔，于彌勒菩薩邊，赍持種種微妙四事供養之具，供養恭敬，尊重讚歎，自恣奉獻，求未來世阿耨多羅三藐三菩提故。阿難！我念往昔，將無量種供養之具，所至到處，即持供養過去無量諸佛菩薩及聲聞眾，種諸善根，求未來世阿耨多羅三藐三菩提故

現代漢語譯本 『阿難！我回憶過去，有一位如來，出現於世，號為毗舍浮多陀阿伽度、阿羅呵、三藐三佛陀。那時，我用各種美味佳餚，佈施給那位佛陀和他的聲聞弟子們，併發下這樣的願望，甚至那位佛陀告訴他的侍者說：『這個人將在三十劫之後，當得成佛，號為釋迦牟尼。』我那時，得到授記之後，不放棄精進勇猛之心，常常行佈施，造作福德善業。我憑藉這樣的善根因緣，在無量世中，做過大梵天王，或者做過帝釋天、轉輪聖王，現在才得到各種美味佳餚，乃至最終成就無上正等正覺，轉動無上清凈的法輪。 『阿難！我回憶過去，在拘婁孫多陀阿伽度、阿羅呵、三藐三佛陀那裡，修行梵行，是爲了求未來世的無上正等正覺。阿難！我回憶過去，在迦那迦牟尼多陀阿伽度、阿羅呵、三藐三佛陀那裡，修行梵行，是爲了求未來世的無上正等正覺。 『阿難！我回憶過去，在迦葉多陀阿伽度、阿羅呵、三藐三佛陀那裡，修行梵行，是爲了求未來世的無上正等正覺。 『阿難！我回憶過去，在彌勒菩薩那裡，帶著各種微妙的四事供養之物，供養恭敬，尊重讚歎，隨意奉獻，是爲了求未來世的無上正等正覺。阿難！我回憶過去，帶著無量種供養之物，所到之處，就用來供養過去無量的諸佛菩薩以及聲聞弟子們，種下各種善根，是爲了求未來世的無上正等正覺。』

English version 『Ananda! I recall in the past, there was a Tathagata who appeared in the world, named Vipashyitathagata, Arhat, Samyak-sambuddha. At that time, I used various delicious foods to give alms to that Buddha and his Shravaka disciples, and made such a vow, even that Buddha told his attendant: 『This person will become a Buddha after thirty kalpas, named Shakyamuni.』 At that time, after receiving the prophecy, I did not give up my diligent and courageous heart, often practiced giving, and created meritorious deeds. With such good roots and causes, in countless lifetimes, I have been a Great Brahma King, or have been Indra, a Wheel-Turning Sage King, and now I have obtained various delicious foods, and even finally attained Anuttara-samyak-sambodhi, turning the unsurpassed pure Dharma wheel. 『Ananda! I recall in the past, at the place of Krakucchanda Tathagata, Arhat, Samyak-sambuddha, I practiced Brahmacharya, seeking Anuttara-samyak-sambodhi in the future. Ananda! I recall in the past, at the place of Kanakamuni Tathagata, Arhat, Samyak-sambuddha, I practiced Brahmacharya, seeking Anuttara-samyak-sambodhi in the future. 『Ananda! I recall in the past, at the place of Kashyapa Tathagata, Arhat, Samyak-sambuddha, I practiced Brahmacharya, seeking Anuttara-samyak-sambodhi in the future. 『Ananda! I recall in the past, at the place of Maitreya Bodhisattva, I brought various subtle four kinds of offerings, offered them with respect and reverence, praised and admired them, and freely dedicated them, seeking Anuttara-samyak-sambodhi in the future. Ananda! I recall in the past, I brought countless kinds of offerings, and wherever I went, I used them to offer to the countless Buddhas, Bodhisattvas, and Shravaka disciples of the past, planting various good roots, seeking Anuttara-samyak-sambodhi in the future.』

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「阿難！往昔過百阿僧祇劫，是時有佛，出現於世，號曰然燈多陀阿伽度、阿羅呵、三藐三佛陀。

「阿難！如是次第，過百億劫時，有一佛出現於世，號一切勝多陀阿伽度、阿羅呵、三藐三佛陀。

「阿難！如是次第，過五百劫時，有一佛出現於世，號最上名稱多陀阿伽度、阿羅呵、三藐三佛陀。

「阿難！如是次第，過一百劫時，有一佛出現於世，號釋迦牟尼多陀阿伽度、阿羅呵、三藐三佛陀。

「阿難！如是次第，九十四劫時，有一佛出現於世，號曰弗沙多陀阿伽度、阿羅呵、三藐三佛陀。

「阿難！如是次第，九十三劫時，有一佛出現於世，號曰見義多陀阿伽度、阿羅呵、三藐三佛陀。

「阿難！如是次第，九十一劫時，有一佛出現於世，號毗婆尸多陀阿伽度、阿羅呵、三藐三佛陀。

「阿難！如是次第，三十一劫時，有一佛出現於世，號曰尸棄多陀阿伽度、阿羅呵、三藐三佛陀。同是劫中，又有一佛，復出於世，號曰神聞多陀阿伽度、阿羅呵、三藐三佛陀。

「阿難！此賢劫初，第一拘婁孫馱如來，出現於世。

「第二拘那含牟尼如來，出現於世。第三迦葉如來，出現於世。

「第四我身釋迦牟尼如來，今現在世

現代漢語譯本 『阿難！在過去超過百阿僧祇劫的時候，那時有一尊佛出現於世，名號為燃燈多陀阿伽度、阿羅呵、三藐三佛陀。』 『阿難！像這樣依次經過百億劫時，有一尊佛出現於世，名號為一切勝多陀阿伽度、阿羅呵、三藐三佛陀。』 『阿難！像這樣依次經過五百劫時，有一尊佛出現於世，名號為最上名稱多陀阿伽度、阿羅呵、三藐三佛陀。』 『阿難！像這樣依次經過一百劫時，有一尊佛出現於世，名號為釋迦牟尼多陀阿伽度、阿羅呵、三藐三佛陀。』 『阿難！像這樣依次經過九十四劫時，有一尊佛出現於世，名號為弗沙多陀阿伽度、阿羅呵、三藐三佛陀。』 『阿難！像這樣依次經過九十三劫時，有一尊佛出現於世，名號為見義多陀阿伽度、阿羅呵、三藐三佛陀。』 『阿難！像這樣依次經過九十一劫時，有一尊佛出現於世，名號為毗婆尸多陀阿伽度、阿羅呵、三藐三佛陀。』 『阿難！像這樣依次經過三十一劫時，有一尊佛出現於世，名號為尸棄多陀阿伽度、阿羅呵、三藐三佛陀。在同一個劫中，又有一尊佛出現於世，名號為神聞多陀阿伽度、阿羅呵、三藐三佛陀。』 『阿難！在這個賢劫的開始，第一尊拘婁孫馱如來，出現於世。』 『第二尊拘那含牟尼如來，出現於世。第三尊迦葉如來，出現於世。』 『第四尊我身釋迦牟尼如來，現在世間。』

English version 'Ananda! In the past, beyond a hundred asamkhya kalpas, there was a Buddha who appeared in the world, named Dipankara Tathagata, Arhat, Samyaksambuddha.' 'Ananda! In this order, after a hundred billion kalpas, there was a Buddha who appeared in the world, named Sarvabhijit Tathagata, Arhat, Samyaksambuddha.' 'Ananda! In this order, after five hundred kalpas, there was a Buddha who appeared in the world, named Uttamanama Tathagata, Arhat, Samyaksambuddha.' 'Ananda! In this order, after one hundred kalpas, there was a Buddha who appeared in the world, named Shakyamuni Tathagata, Arhat, Samyaksambuddha.' 'Ananda! In this order, after ninety-four kalpas, there was a Buddha who appeared in the world, named Vipashyin Tathagata, Arhat, Samyaksambuddha.' 'Ananda! In this order, after ninety-three kalpas, there was a Buddha who appeared in the world, named Krkucchanda Tathagata, Arhat, Samyaksambuddha.' 'Ananda! In this order, after ninety-one kalpas, there was a Buddha who appeared in the world, named Vishvabhu Tathagata, Arhat, Samyaksambuddha.' 'Ananda! In this order, after thirty-one kalpas, there was a Buddha who appeared in the world, named Sikhin Tathagata, Arhat, Samyaksambuddha. In the same kalpa, another Buddha appeared in the world, named Vessabhu Tathagata, Arhat, Samyaksambuddha.' 'Ananda! At the beginning of this Bhadrakalpa, the first Krakucchanda Tathagata appeared in the world.' 'The second Kanakamuni Tathagata appeared in the world. The third Kashyapa Tathagata appeared in the world.' 'The fourth, my own self, Shakyamuni Tathagata, am now in the world.'

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「阿難！彼然燈多陀阿伽度、阿羅呵、三藐三佛陀，出現於世，生大婆羅門家。

「一切勝佛，出現於世，生大剎利王家。

「蓮華上佛，出現於世，生大婆羅門家。

「最上行佛，出現於世，生大剎利王家。

「德上名稱佛，出現於世，生大婆羅門家。

「釋迦牟尼佛，出現於世，生大剎利王家。

「帝沙如來，出現於世，生大婆羅門家。

「弗沙如來，出現於世，生大剎利王家。

「見真義佛，出現於世，生大婆羅門家。

「毗婆尸佛，出現於世，生大剎利王家。

「尸棄如來，出現於世，生大剎利王家。

「神聞如來，出現於世，生大剎利王家。

「拘婁孫馱佛，出現於世，生大婆羅門家。

「拘那含牟尼佛，出現於世，生大婆羅門家。

「迦葉如來，出現於世，生大婆羅門家。

「阿難！我今在於剎利種姓大王家生，出現世間。

「阿難！然燈佛多陀阿伽度、阿羅呵、三藐三佛陀，壽命八百四千萬億歲，住世利益諸世間故(尼沙塞師如是說。迦葉遺師復言，然燈如來壽命一劫住世，及聲聞眾利益諸世間故)

現代漢語譯本 『阿難！彼燃燈多陀阿伽度、阿羅訶、三藐三佛陀，出現於世，生於大婆羅門家。 『一切勝佛，出現於世，生於大剎利王家。 『蓮華上佛，出現於世，生於大婆羅門家。 『最上行佛，出現於世，生於大剎利王家。 『德上名稱佛，出現於世，生於大婆羅門家。 『釋迦牟尼佛，出現於世，生於大剎利王家。 『帝沙如來，出現於世，生於大婆羅門家。 『弗沙如來，出現於世，生於大剎利王家。 『見真義佛，出現於世，生於大婆羅門家。 『毗婆尸佛，出現於世，生於大剎利王家。 『尸棄如來，出現於世，生於大剎利王家。 『神聞如來，出現於世，生於大剎利王家。 『拘婁孫馱佛，出現於世，生於大婆羅門家。 『拘那含牟尼佛，出現於世，生於大婆羅門家。 『迦葉如來，出現於世，生於大婆羅門家。 『阿難！我現在生於剎利種姓的大王家，出現於世間。 『阿難！燃燈佛多陀阿伽度、阿羅訶、三藐三佛陀，壽命八千四百萬億歲，住世是爲了利益世間（尼沙塞師是這樣說的。迦葉遺師又說，燃燈如來壽命一劫住世，以及聲聞眾是爲了利益世間）。'

English version 『Ananda! That Dipankara Tathagata, Arhat, Samyaksambuddha, appeared in the world, born into a great Brahmin family.』 『All-Victorious Buddha appeared in the world, born into a great Kshatriya royal family.』 『Lotus-Top Buddha appeared in the world, born into a great Brahmin family.』 『Supreme-Practice Buddha appeared in the world, born into a great Kshatriya royal family.』 『Virtue-Supreme-Name Buddha appeared in the world, born into a great Brahmin family.』 『Shakyamuni Buddha appeared in the world, born into a great Kshatriya royal family.』 『Tishya Tathagata appeared in the world, born into a great Brahmin family.』 『Pushya Tathagata appeared in the world, born into a great Kshatriya royal family.』 『Seeing-True-Meaning Buddha appeared in the world, born into a great Brahmin family.』 『Vipashyin Buddha appeared in the world, born into a great Kshatriya royal family.』 『Shikhin Tathagata appeared in the world, born into a great Kshatriya royal family.』 『Divine-Hearing Tathagata appeared in the world, born into a great Kshatriya royal family.』 『Krakucchanda Buddha appeared in the world, born into a great Brahmin family.』 『Kanakamuni Buddha appeared in the world, born into a great Brahmin family.』 『Kashyapa Tathagata appeared in the world, born into a great Brahmin family.』 『Ananda! I am now born into a great royal family of the Kshatriya lineage, appearing in the world.』 『Ananda! Dipankara Buddha Tathagata, Arhat, Samyaksambuddha, lived for eighty-four million trillion years, staying in the world to benefit all beings (this is what Nishasai Master said. Kashyapa's disciple also said that Dipankara Tathagata lived for one kalpa, and his disciples also stayed to benefit all beings).』

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「阿難！一切勝如來，住世八萬億歲，利益一切諸世間故(尼沙塞師如是說。迦葉遺師復言，一切勝如來住世一劫，利益世間故)。

「蓮華上佛，住世八萬歲，為利益故。

「最上行佛，住世八萬歲，為利益故。

「上名稱佛，住世六萬歲，為利益故。

「釋迦牟尼佛，住世八萬歲，為利益故。

「帝沙如來，住世六萬歲，為利益故。

「弗沙如來，住世五萬歲，為利益故。

「見真義佛，住世四萬歲，為利益故。

「毗婆尸佛，住世八萬歲，為利益故。

「神聞如來，住世六萬歲，為利益故。

「拘婁孫馱佛，住世四萬歲，為利益故。

「拘那含牟尼佛，住世三萬歲，為利益故。

「迦葉如來，住世二萬歲，為利益故。

「阿難！我今多陀阿伽度、阿羅呵、三藐三佛陀，住世八十歲，為利益故。而說偈言：

「『有佛以神通，　　住世受供養， 　　或神通及業，　　盡已入涅槃。』

「阿難！然燈如來，有於二百五十萬億聲聞弟子大眾集會，如來滅后，法住於世，經七萬歲。末後十年，諸比丘等，不生敬信，無慚愧心，營理世務，樂於諸業，所有持疑，不相咨問，各恃己能，互生憍慢，恒聚非法

現代漢語譯本 『阿難！一切殊勝的如來，爲了利益一切世間，住世八萬億歲（尼沙塞師是這樣說的。迦葉遺師又說，一切殊勝的如來住世一劫，爲了利益世間）。』 『蓮華上佛，爲了利益眾生，住世八萬歲。』 『最上行佛，爲了利益眾生，住世八萬歲。』 『上名稱佛，爲了利益眾生，住世六萬歲。』 『釋迦牟尼佛，爲了利益眾生，住世八萬歲。』 『帝沙如來，爲了利益眾生，住世六萬歲。』 『弗沙如來，爲了利益眾生，住世五萬歲。』 『見真義佛，爲了利益眾生，住世四萬歲。』 『毗婆尸佛，爲了利益眾生，住世八萬歲。』 『神聞如來，爲了利益眾生，住世六萬歲。』 『拘婁孫馱佛，爲了利益眾生，住世四萬歲。』 『拘那含牟尼佛，爲了利益眾生，住世三萬歲。』 『迦葉如來，爲了利益眾生，住世二萬歲。』 『阿難！我，現在的多陀阿伽度、阿羅呵、三藐三佛陀，爲了利益眾生，住世八十歲。』並說了偈語： 『有佛以神通，住世受供養，或神通及業，盡已入涅槃。』 『阿難！燃燈如來，有二百五十萬億聲聞弟子大眾，如來滅度后，佛法住世七萬年。最後十年，諸比丘等，不生恭敬和信心，沒有慚愧心，經營世俗事務，樂於各種俗業，所有疑惑，不互相請教，各自仗恃自己的能力，互相產生驕慢，經常聚集在一起談論非法的事情。

English version 'Ananda! All the supreme Tathagatas live for eighty trillion years to benefit all the worlds (Nisase master said this. Kasyapa's remaining master also said that all the supreme Tathagatas live for one kalpa to benefit the world).' 'The Buddha Lotus Above lived for eighty thousand years for the sake of benefit.' 'The Buddha Supreme Practice lived for eighty thousand years for the sake of benefit.' 'The Buddha Superior Name lived for sixty thousand years for the sake of benefit.' 'The Buddha Sakyamuni lived for eighty thousand years for the sake of benefit.' 'The Tathagata Tishya lived for sixty thousand years for the sake of benefit.' 'The Tathagata Phussa lived for fifty thousand years for the sake of benefit.' 'The Buddha Seeing True Meaning lived for forty thousand years for the sake of benefit.' 'The Buddha Vipasyin lived for eighty thousand years for the sake of benefit.' 'The Tathagata Divine Hearing lived for sixty thousand years for the sake of benefit.' 'The Buddha Krakucchanda lived for forty thousand years for the sake of benefit.' 'The Buddha Kanakamuni lived for thirty thousand years for the sake of benefit.' 'The Tathagata Kasyapa lived for twenty thousand years for the sake of benefit.' 'Ananda! I, the present Tathagata, Arhat, Samyaksambuddha, live for eighty years for the sake of benefit.' And said the verse: 'Some Buddhas, with their supernatural powers, live in the world to receive offerings, or their supernatural powers and karma are exhausted, and they enter Nirvana.' 'Ananda! The Tathagata Dipankara had two hundred and fifty million trillion Sravaka disciples. After the Tathagata's passing, the Dharma remained in the world for seventy thousand years. In the last ten years, the monks and nuns did not generate respect and faith, had no sense of shame, engaged in worldly affairs, enjoyed various secular activities, had doubts but did not consult each other, relied on their own abilities, became arrogant towards each other, and often gathered to discuss illegal matters.'

。諸惡知識不善之人，以為朋友，共相狎習，圍繞游從。是等癡人，行不純故，使彼如來佛法僧寶，速疾隱沒不現世間，所有經書，悉皆滅盡。

「一切勝佛，有萬四千聲聞弟子大眾集會，如來滅后，正法住世，經于少時。

「蓮華上佛，有七萬眾聲聞集會，如來滅后，正法住世，經十萬歲。

「上行如來，有六萬眾聲聞集會，如來滅后，正法住世，七萬七千歲。

「德上名稱佛，有二萬衆聲聞集會，如來滅后，正法住世，經五百歲。

「釋迦牟尼佛，有於一千二百五十聲聞集會，如來滅后，正法住世，經五百歲，像法住世，亦五百歲。

「帝沙如來，有六萬億聲聞集會，如來滅后，正法住世，經二萬歲。

「弗沙如來，有無量億聲聞集會，如來滅后，正法像法，乃至法住，乃至法滅。

「見一切義佛，有三十二億那由他眾聲聞集會，如來滅后，正法暫時，不久住世。

「毗婆尸佛，三會說法，度聲聞眾：第一大會，一百六十八百千人；第二大會，有十萬人；第三大會，八百千人。如來滅后，正法住世，經二萬歲。

「神聞如來，唯有二會，度聲聞眾：第一會度有七萬人，第二會度有六萬人。如來滅后，正法住世，經六萬歲

現代漢語譯本：那些惡劣、不善良的人，把他們當作朋友，互相親近狎昵，圍繞著他們遊玩。這些愚癡的人，因為行為不純正，使得如來佛法僧三寶，迅速隱沒，不再出現在世間，所有的經書，都全部滅盡。 一切殊勝的佛，有萬四千聲聞弟子大眾，如來滅度后，正法住世的時間很短。 蓮華上佛，有七萬聲聞大眾，如來滅度后，正法住世十萬年。 上行如來，有六萬聲聞大眾，如來滅度后，正法住世七萬七千年。 德上名稱佛，有二萬聲聞大眾，如來滅度后，正法住世五百年。 釋迦牟尼佛，有一千二百五十聲聞大眾，如來滅度后，正法住世五百年，像法住世也是五百年。 帝沙如來，有六萬億聲聞大眾，如來滅度后，正法住世二萬年。 弗沙如來，有無量億聲聞大眾，如來滅度后，正法和像法，乃至佛法住世，乃至佛法滅盡。 見一切義佛，有三十二億那由他聲聞大眾，如來滅度后，正法存在的時間很短，不會長久住世。 毗婆尸佛，三次說法，度化聲聞大眾：第一次法會，有一百六十八百千人；第二次法會，有十萬人；第三次法會，有八百千人。如來滅度后，正法住世二萬年。 神聞如來，只有兩次法會，度化聲聞大眾：第一次法會度化了七萬人，第二次法會度化了六萬人。如來滅度后，正法住世六萬年。

English version: Those who are evil and unkind take them as friends, become intimate with each other, and follow them around. These foolish people, because their actions are impure, cause the Tathagata Buddha, Dharma, and Sangha treasures to quickly disappear and no longer appear in the world, and all the scriptures are completely destroyed. All the supreme Buddhas have fourteen thousand Shravaka disciples. After the Tathagata's passing, the True Dharma remains in the world for a short time. The Lotus-Top Buddha has seventy thousand Shravaka disciples. After the Tathagata's passing, the True Dharma remains in the world for one hundred thousand years. The Upward-Going Tathagata has sixty thousand Shravaka disciples. After the Tathagata's passing, the True Dharma remains in the world for seventy-seven thousand years. The Virtue-Top-Name Buddha has twenty thousand Shravaka disciples. After the Tathagata's passing, the True Dharma remains in the world for five hundred years. Shakyamuni Buddha has one thousand two hundred and fifty Shravaka disciples. After the Tathagata's passing, the True Dharma remains in the world for five hundred years, and the Semblance Dharma also remains for five hundred years. The Tishya Tathagata has sixty trillion Shravaka disciples. After the Tathagata's passing, the True Dharma remains in the world for twenty thousand years. The Phusha Tathagata has countless trillions of Shravaka disciples. After the Tathagata's passing, the True Dharma and Semblance Dharma remain until the Dharma abides and until the Dharma is extinguished. The See-All-Meaning Buddha has thirty-two billion nayutas of Shravaka disciples. After the Tathagata's passing, the True Dharma exists for a short time and will not remain in the world for long. The Vipashyin Buddha preached three times, converting Shravaka disciples: the first assembly had one hundred and sixty-eight hundred thousand people; the second assembly had one hundred thousand people; the third assembly had eight hundred thousand people. After the Tathagata's passing, the True Dharma remains in the world for twenty thousand years. The Divine-Hearing Tathagata only had two assemblies, converting Shravaka disciples: the first assembly converted seventy thousand people, and the second assembly converted sixty thousand people. After the Tathagata's passing, the True Dharma remains in the world for sixty thousand years.

。

「拘婁孫馱佛，有四萬眾聲聞弟子，如來滅后，正法住世，經五百歲。

「拘那含牟尼佛，有三百萬聲聞集會，如來滅后，正法住世二十九日。

「迦葉如來，有二萬衆聲聞集會，如來滅后，正法住世，經於七日。

「阿難！我多陀阿伽度、阿羅呵、三藐三佛陀，有一千二百五十聲聞集會，我滅度后，正法住世，有五百歲，像法住世，亦五百歲。今當略說優陀那偈，而說偈言：

「『說施及年數，　　種姓並壽命， 　　聲聞眾集會，　　正法與像法。 　　彼等諸世尊，　　住世般涅槃， 　　釋種大師子，　　總說悉已訖。』」

佛本行集經賢劫王種品第三上

爾時，佛在王舍大城竹林精舍迦蘭陀鳥所居之處，與大比丘五百人俱。爾時，世尊依諸佛法，乃至說于清凈梵行，告諸比丘：「汝諸比丘！諦聽諦受！如世尊教。」

諸比丘言：「我等歡喜信心奉持。」

佛告比丘：「此賢劫初，地建立已，有一最尊豪勝富貴大首領人轉輪王種，名眾集置。既安置已，時諸大眾白地主言：『我大地主，當爲我等，治罰惡人，賞于良善。仁者當分稻田與我，我各種之；我等種已，當各割分，奉輸仁者

現代漢語譯本 『拘留孫佛有四萬聲聞弟子，如來滅度后，正法住世五百年。 『拘那含牟尼佛有三百萬聲聞弟子，如來滅度后，正法住世二十九日。 『迦葉如來有二萬聲聞弟子，如來滅度后，正法住世七日。 『阿難！我多陀阿伽度、阿羅呵、三藐三佛陀，有一千二百五十聲聞弟子，我滅度后，正法住世五百年，像法住世亦五百年。現在我將略說優陀那偈，並說偈語： 『說佈施和年數，種姓和壽命，聲聞弟子人數，正法和像法的時間。 『那些世尊們，住世后般涅槃，釋迦族的偉大導師，總的來說都已說完。』 《佛本行集經》賢劫王種品第三上 當時，佛在王舍大城竹林精舍迦蘭陀鳥所居之處，與五百位大比丘在一起。當時，世尊依照諸佛的教法，乃至宣說清凈的梵行，告訴眾比丘：『你們這些比丘！仔細聽，仔細接受！要像世尊教導的那樣。』 眾比丘說：『我們歡喜信受奉行。』 佛告訴比丘們：『在這個賢劫之初，大地建立之後，有一位最尊貴、豪勝、富貴的大首領人，是轉輪王的後裔，名叫眾集置。他安置好一切后，當時大眾對地主說：『我的大地主，您應當為我們懲罰惡人，獎賞善良的人。您應當把稻田分給我們，我們各自耕種；我們耕種之後，應當各自割取一部分，奉獻給您。』

English version 『Krakucchanda Buddha had 40,000 disciples who were hearers, and after the Tathagata's extinction, the True Dharma remained in the world for 500 years.』 『Kanakamuni Buddha had 3,000,000 disciples who were hearers, and after the Tathagata's extinction, the True Dharma remained in the world for 29 days.』 『Kasyapa Tathagata had 20,000 disciples who were hearers, and after the Tathagata's extinction, the True Dharma remained in the world for 7 days.』 『Ananda! I, Tathagata, Arhat, Samyaksambuddha, have 1,250 disciples who are hearers. After my extinction, the True Dharma will remain in the world for 500 years, and the Semblance Dharma will also remain for 500 years. Now I will briefly speak the Udana verses, and say in verse:』 『The giving and the years, the lineage and the lifespan, the number of hearers, the True Dharma and the Semblance Dharma.』 『Those World Honored Ones, after dwelling in the world, entered Parinirvana. The great lion of the Shakya clan, all has been said.』 The Sutra of the Collection of the Buddha's Deeds, Chapter Three, Upper Section on the Lineage of the Kings of the Auspicious Kalpa At that time, the Buddha was in the Bamboo Grove Monastery in the great city of Rajagrha, at the place where the Kalandaka birds resided, together with five hundred great Bhikshus. At that time, the World Honored One, according to the teachings of all Buddhas, even spoke of the pure Brahma-faring, and told the Bhikshus: 『You Bhikshus! Listen carefully, receive carefully! As the World Honored One teaches.』 The Bhikshus said: 『We joyfully believe and uphold it.』 The Buddha told the Bhikshus: 『At the beginning of this Auspicious Kalpa, after the earth was established, there was a most honored, superior, wealthy, and great leader, a descendant of a Chakravartin king, named Samagrasthapita. After he had settled everything, the multitude then said to the lord of the land: 『My lord of the land, you should punish the wicked for us and reward the good. You should divide the rice fields among us, and we will each cultivate them; after we have cultivated them, we should each take a portion and offer it to you.』

。』時彼地主，受大眾請，即為如法依平撿挍，惡者治罰，善者賞之。人得稻田，各加守護，佃熟已后，隨分受之。」

佛告比丘：「時彼大眾，如是集會和合，共推扶彼仁者，持為地主，以為大眾商量舉故，故號彼為大眾平章。又彼地主，為諸大眾如法治化，令眾歡喜同心愛樂，得共和合，各各處分，故名為王。又復守護一切稻田，熟取眾人，稻田分故，名剎利王。剎利王者，名為田主。汝等當知！以是因緣，劫最初時，大眾所立王種是也。」

佛告比丘：「時彼大眾所立之王，後生一子，名曰真實，為轉輪王，王四天下，作大地主，七寶自然，千子具足，備三十二大丈夫相，威德勇猛，能摧怨賊。彼王治化，在世之時，大地及海，無有荊棘丘陵高下，五穀豐熟，人民安樂，無諸恐怖及以艱難，不用兵戈，諸方自伏，如法治化。

「諸比丘！彼真實王，千子之內，有一長子，名曰意喜，亦名自用，此子亦作轉輪聖王，如上所說，七寶千子，乃至大地，如法治化。

「諸比丘！彼自用王，千子之內，有一長子，名曰智者，眾人號之，名為受戒。彼智者王，亦紹父位，作轉輪王，如上所說，七寶千子，乃至大地，如法治化

現代漢語譯本：當時那位地主，接受大眾的請求，就依法公平地進行管理，懲罰壞人，獎勵好人。人們得到稻田后，各自加以守護，莊稼成熟后，就按照各自的份額進行分配。 佛陀告訴比丘們：『當時那些大眾，就這樣和睦相處，共同推舉那位仁者，讓他擔任地主，因為是大眾商議推舉的，所以稱他為大眾平章。而且那位地主，爲了大眾依法治理，使大家歡喜同心，互相愛戴，能夠和睦相處，各自得到應有的分配，所以稱為王。他又守護所有的稻田，成熟后收取大家的稻田份額，所以稱為剎利王。剎利王的意思就是田地的主人。你們應當知道！因為這個因緣，在劫初的時候，大眾所擁立的王種就是這樣來的。』 佛陀告訴比丘們：『當時大眾所擁立的國王，後來生了一個兒子，名叫真實，他成為轉輪王，統治四天下，成為大地的主人，擁有七寶自然出現，有一千個兒子，具備三十二大丈夫相，威德勇猛，能夠摧毀怨敵。這位國王治理天下的時候，大地和海洋，沒有荊棘、丘陵和高低不平，五穀豐收，人民安樂，沒有恐懼和艱難，不用兵戈，各方自然臣服，依法治理。 『諸位比丘！那位真實王，他的一千個兒子中，有一個長子，名叫意喜，也叫自用，這個兒子也成為轉輪聖王，就像上面所說的那樣，擁有七寶和一千個兒子，乃至治理大地，依法治理。 『諸位比丘！那位自用王，他的一千個兒子中，有一個長子，名叫智者，眾人稱他為受戒。這位智者王，也繼承父親的王位，成為轉輪王，就像上面所說的那樣，擁有七寶和一千個兒子，乃至治理大地，依法治理。

English version: At that time, that landowner, upon the request of the people, would justly and fairly manage the land, punishing the wicked and rewarding the good. People who received rice fields would each protect them, and after the crops ripened, they would receive their respective shares. The Buddha told the monks, 'At that time, those people, in such harmony, jointly elected that benevolent person to be the landowner. Because he was chosen through the people's deliberation, he was called the 'People's Arbiter.' Moreover, that landowner, for the sake of the people, governed according to the law, making everyone happy, of one mind, loving each other, able to live in harmony, and each receiving their due share, therefore he was called a king. He also protected all the rice fields, and upon harvest, collected the people's share of the rice fields, therefore he was called a Kshatriya king. The meaning of Kshatriya king is the owner of the land. You should know! Because of this cause, at the beginning of the kalpa, the royal lineage established by the people came about in this way.' The Buddha told the monks, 'The king established by the people at that time later had a son named 'Truthful,' who became a Chakravartin king, ruling over the four continents, becoming the master of the earth, possessing the seven treasures that appeared naturally, having a thousand sons, possessing the thirty-two marks of a great man, with majestic virtue and courage, able to destroy enemies. When this king governed the world, the earth and the seas had no thorns, hills, or unevenness, the five grains were abundant, the people were peaceful, without fear or hardship, without the use of weapons, all directions naturally submitted, and he governed according to the law.' 'Monks! Among the thousand sons of that Truthful King, there was an eldest son named 'Joyful,' also called 'Self-Willed.' This son also became a Chakravartin king, as described above, possessing the seven treasures and a thousand sons, and governing the earth according to the law.' 'Monks! Among the thousand sons of that Self-Willed King, there was an eldest son named 'Wise,' whom the people called 'The Ordained.' This Wise King also inherited his father's throne, becoming a Chakravartin king, as described above, possessing the seven treasures and a thousand sons, and governing the earth according to the law.'

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「諸比丘！彼智者王，千子之內，最初長子，名曰頂生，亦紹父位，作轉輪王，如上所說，乃至大地，如法治化。

「諸比丘！彼頂生王，千子之內，最初長子，名為大海，亦紹父位，作轉輪王，如上所說。諸比丘！彼大海王，千子之內，最初長子，名為具足，眾人又喚，名之為敷，次紹王位，如上所說。

「諸比丘！彼具足王，千子之內，最初長子，名為養育，次紹王位，如上所說。

「諸比丘！彼養育王，千子之內，最初長子，名曰福車，次紹王位，如上所說。

「諸比丘！彼福車王，千子之內，最初長子，名曰解脫，次紹王位，如上所說。

「諸比丘！彼解脫王，千子之內，最初長子，名善解脫，次紹王位，如上所說。

「諸比丘！彼善解脫王，有子名曰逍遙，次紹王位，如上所說。

「諸比丘！彼逍遙王有子，名大逍遙，次紹王位，如上所說。

「諸比丘！彼大逍遙王有子，名曰照曜，次紹王位，如上所說。

「諸比丘！彼照曜王有子，名大照曜，次紹王位，如上所說

現代漢語譯本 『各位比丘！那位有智慧的國王，他的千個兒子中，最初的長子名為頂生，也繼承了父親的王位，成為轉輪王，就像上面所說的那樣，乃至統治整個大地，以正法治理教化。 『各位比丘！那位頂生王，他的千個兒子中，最初的長子名為大海，也繼承了父親的王位，成為轉輪王，就像上面所說的那樣。各位比丘！那位大海王，他的千個兒子中，最初的長子名為具足，人們又稱他為敷，接著繼承了王位，就像上面所說的那樣。 『各位比丘！那位具足王，他的千個兒子中，最初的長子名為養育，接著繼承了王位，就像上面所說的那樣。 『各位比丘！那位養育王，他的千個兒子中，最初的長子名為福車，接著繼承了王位，就像上面所說的那樣。 『各位比丘！那位福車王，他的千個兒子中，最初的長子名為解脫，接著繼承了王位，就像上面所說的那樣。 『各位比丘！那位解脫王，他的千個兒子中，最初的長子名為善解脫，接著繼承了王位，就像上面所說的那樣。 『各位比丘！那位善解脫王，有個兒子名為逍遙，接著繼承了王位，就像上面所說的那樣。 『各位比丘！那位逍遙王有個兒子，名為大逍遙，接著繼承了王位，就像上面所說的那樣。 『各位比丘！那位大逍遙王有個兒子，名為照曜，接著繼承了王位，就像上面所說的那樣。 『各位比丘！那位照曜王有個兒子，名為大照曜，接著繼承了王位，就像上面所說的那樣。

English version 『Monks! That wise king, among his thousand sons, the eldest, named Top-born, also succeeded to his father's throne, becoming a Wheel-Turning King, as described above, and ruled and governed the entire earth according to the Dharma. 『Monks! That Top-born King, among his thousand sons, the eldest, named Great Ocean, also succeeded to his father's throne, becoming a Wheel-Turning King, as described above. Monks! That Great Ocean King, among his thousand sons, the eldest, named Complete, also called Spread, then succeeded to the throne, as described above. 『Monks! That Complete King, among his thousand sons, the eldest, named Nurturer, then succeeded to the throne, as described above. 『Monks! That Nurturer King, among his thousand sons, the eldest, named Fortune-Chariot, then succeeded to the throne, as described above. 『Monks! That Fortune-Chariot King, among his thousand sons, the eldest, named Liberation, then succeeded to the throne, as described above. 『Monks! That Liberation King, among his thousand sons, the eldest, named Well-Liberated, then succeeded to the throne, as described above. 『Monks! That Well-Liberated King had a son named Carefree, who then succeeded to the throne, as described above. 『Monks! That Carefree King had a son named Great Carefree, who then succeeded to the throne, as described above. 『Monks! That Great Carefree King had a son named Shining, who then succeeded to the throne, as described above. 『Monks! That Shining King had a son named Great Shining, who then succeeded to the throne, as described above.

。

佛本行集經卷第四 大正藏第 03 冊 No. 0190 佛本行集經

佛本行集經卷第五

隋天竺三藏阇那崛多譯賢劫王種品下

「諸比丘！彼大照耀王有子，還名意喜，次紹王位，如上所說。

「諸比丘！彼意喜王有子，名曰善喜，次紹王位，如上所說。

「諸比丘！彼善喜王有子，名曰滿足，次紹王位，如上所說。

「諸比丘！彼滿足王有子，名大滿足，次紹王位，如上所說。

「諸比丘！彼大滿足王有子，還名養育，次紹王位，如上所說。

「諸比丘！彼養育王有子，還名福車，次紹王位，如上所說。

「諸比丘！彼福車王有子，名人首領，次紹王位，如上所說。

「諸比丘！彼人首領王有子，名曰火質，次紹王位，如上所說。

「諸比丘！彼火質王有子，名曰光炎，次紹王位，如上所說。

「諸比丘！彼光焰王有子，名善譬冠，次紹王位，如上所說。

「諸比丘！彼善譬冠王有子，名曰空冠，次紹王位，如上所說。

「諸比丘！彼空冠王有子，名曰善見，次紹王位，如上所說。

「諸比丘！彼善見王有子，名大善見，次紹王位，如上所說

現代漢語譯本 《佛本行集經》卷第四 大正藏第03冊 No.0190 《佛本行集經》

《佛本行集經》卷第五

隋朝天竺三藏法師阇那崛多翻譯的《賢劫王種品》下

『諸位比丘！那位大照耀王有個兒子，名字還叫意喜，他繼承王位，就像上面所說的那樣。』

『諸位比丘！那位意喜王有個兒子，名字叫善喜，他繼承王位，就像上面所說的那樣。』

『諸位比丘！那位善喜王有個兒子，名字叫滿足，他繼承王位，就像上面所說的那樣。』

『諸位比丘！那位滿足王有個兒子，名字叫大滿足，他繼承王位，就像上面所說的那樣。』

『諸位比丘！那位大滿足王有個兒子，名字還叫養育，他繼承王位，就像上面所說的那樣。』

『諸位比丘！那位養育王有個兒子，名字還叫福車，他繼承王位，就像上面所說的那樣。』

『諸位比丘！那位福車王有個兒子，名字叫人首領，他繼承王位，就像上面所說的那樣。』

『諸位比丘！那位人首領王有個兒子，名字叫火質，他繼承王位，就像上面所說的那樣。』

『諸位比丘！那位火質王有個兒子，名字叫光炎，他繼承王位，就像上面所說的那樣。』

『諸位比丘！那位光炎王有個兒子，名字叫善譬冠，他繼承王位，就像上面所說的那樣。』

『諸位比丘！那位善譬冠王有個兒子，名字叫空冠，他繼承王位，就像上面所說的那樣。』

『諸位比丘！那位空冠王有個兒子，名字叫善見，他繼承王位，就像上面所說的那樣。』

『諸位比丘！那位善見王有個兒子，名字叫大善見，他繼承王位，就像上面所說的那樣。』

English version The Sutra of the Collection of the Buddha's Past Deeds, Volume 4 Taisho Tripitaka Volume 03, No. 0190, The Sutra of the Collection of the Buddha's Past Deeds

The Sutra of the Collection of the Buddha's Past Deeds, Volume 5

Translated by the Tripiṭaka Master Jñānagupta of Sui Dynasty, India, 'The Chapter on the Lineage of the Kings of the Auspicious Kalpa', Part 2

'Monks! That King of Great Illumination had a son, also named 'Joy of Mind', who succeeded to the throne, as mentioned above.'

'Monks! That King Joy of Mind had a son, named 'Good Joy', who succeeded to the throne, as mentioned above.'

'Monks! That King Good Joy had a son, named 'Fulfillment', who succeeded to the throne, as mentioned above.'

'Monks! That King Fulfillment had a son, named 'Great Fulfillment', who succeeded to the throne, as mentioned above.'

'Monks! That King Great Fulfillment had a son, also named 'Nurturing', who succeeded to the throne, as mentioned above.'

'Monks! That King Nurturing had a son, also named 'Blessed Chariot', who succeeded to the throne, as mentioned above.'

'Monks! That King Blessed Chariot had a son, named 'Leader of Men', who succeeded to the throne, as mentioned above.'

'Monks! That King Leader of Men had a son, named 'Fire Quality', who succeeded to the throne, as mentioned above.'

'Monks! That King Fire Quality had a son, named 'Flame of Light', who succeeded to the throne, as mentioned above.'

'Monks! That King Flame of Light had a son, named 'Good Parable Crown', who succeeded to the throne, as mentioned above.'

'Monks! That King Good Parable Crown had a son, named 'Empty Crown', who succeeded to the throne, as mentioned above.'

'Monks! That King Empty Crown had a son, named 'Good Vision', who succeeded to the throne, as mentioned above.'

'Monks! That King Good Vision had a son, named 'Great Good Vision', who succeeded to the throne, as mentioned above.'

。

「諸比丘！彼大善見王有子，名曰須彌，次紹王位，如上所說。」

「諸比丘！彼須彌王有子，名大須彌，次紹王位，如上所說。

「轉輪聖王，統四天下海等大地，具足七寶，乃至如法治化人民。諸比丘！如是等王，皆是過去轉輪聖王，具足修習無量福業，深種善根，以是果報，並得食於此四天下一切大地，受諸福樂，壽命難量，不可算計。諸比丘！汝等當知！我今更說彼轉輪王，種姓苗裔，世世相承，並余小王，子孫繼襲，住處名字，次第少多，為汝略說彼等氏族，汝等善聽！

「諸比丘！大須彌王，治化已來，世世相承，子子孫孫，有一百一小轉輪王，悉皆住在褒多那城，治化人民，受于福樂。彼諸王內，最後一王，名師子乘。師子乘王，世世相承，子子孫孫，有六十一小轉輪王，悉皆住在波羅㮈城，治化人民，受于福樂。

「彼諸王內，最後一王，名曰女乘。彼女乘王，世世相承，子子孫孫，有五十六小轉輪王，悉皆住在阿逾阇城，治化人民，受于福樂。

「彼諸王內，最後一王，名嚴熾生。嚴熾生王，世世相承，子子孫孫，合有一千小轉輪王，皆悉住在迦毗梨耶城，治化人民，受于福樂。

「彼諸王內，最後一王，名曰梵德

現代漢語譯本 『諸位比丘！那位大善見王有個兒子，名叫須彌，他繼承了王位，就像上面所說的那樣。』 『諸位比丘！那位須彌王有個兒子，名叫大須彌，他繼承了王位，就像上面所說的那樣。』 『轉輪聖王，統治著四大部洲和大海等廣闊的土地，擁有七寶，乃至依法治理人民。諸位比丘！像這樣的國王，都是過去的轉輪聖王，他們都修習了無量的福業，深深地種下了善根，因此獲得了這樣的果報，能夠享用這四大部洲的一切土地，享受各種福樂，壽命長久，難以估量。諸位比丘！你們應當知道！我現在再來說說那些轉輪王的種姓後裔，他們世世代代相傳，以及其他小國王，他們的子孫繼承王位，居住的地點和名字，以及次第的多少，我將為你們簡略地說說他們的氏族，你們好好聽著！』 『諸位比丘！大須彌王治理天下以來，世世代代相傳，子子孫孫，有一百零一位小轉輪王，他們都住在褒多那城，治理人民，享受福樂。這些國王中，最後一位國王，名叫師子乘。師子乘王，世世代代相傳，子子孫孫，有六十一小轉輪王，他們都住在波羅㮈城，治理人民，享受福樂。』 『這些國王中，最後一位國王，名叫女乘。這位女乘王，世世代代相傳，子子孫孫，有五十六位小轉輪王，他們都住在阿逾阇城，治理人民，享受福樂。』 『這些國王中，最後一位國王，名叫嚴熾生。嚴熾生王，世世代代相傳，子子孫孫，總共有一千位小轉輪王，他們都住在迦毗梨耶城，治理人民，享受福樂。』 『這些國王中，最後一位國王，名叫梵德』

English version 'Monks! King Mahasudassana had a son named Sumeru, who succeeded to the throne, as described above.' 'Monks! King Sumeru had a son named Mahasumeru, who succeeded to the throne, as described above.' 'A Universal Monarch rules over the four continents and the vast lands including the seas, possesses the seven treasures, and governs the people righteously. Monks! Such kings were all Universal Monarchs of the past, who had cultivated immeasurable meritorious deeds and deeply planted roots of goodness. As a result of this, they were able to enjoy all the lands of these four continents, experience various blessings and pleasures, and have immeasurable lifespans. Monks! You should know! I will now further speak about the lineage of those Universal Monarchs, passed down through generations, as well as other minor kings, whose descendants inherited the throne, their places of residence and names, and the order of succession. I will briefly tell you about their clans, so listen carefully!' 'Monks! Since King Mahasumeru's reign, through generations, there were one hundred and one minor Universal Monarchs, who all resided in the city of Potana, governing the people and enjoying blessings and pleasures. Among these kings, the last one was named Simhavahana. King Simhavahana, through generations, had sixty-one minor Universal Monarchs, who all resided in the city of Varanasi, governing the people and enjoying blessings and pleasures.' 'Among these kings, the last one was named Narivahana. This Queen Narivahana, through generations, had fifty-six minor Universal Monarchs, who all resided in the city of Ayodhya, governing the people and enjoying blessings and pleasures.' 'Among these kings, the last one was named Ugratejas. King Ugratejas, through generations, had a total of one thousand minor Universal Monarchs, who all resided in the city of Kapilavastu, governing the people and enjoying blessings and pleasures.' 'Among these kings, the last one was named Brahmadeva'

。彼梵德王，世世相承，子子孫孫，有二十五小轉輪王，皆悉住在阿私帝那富羅城，治化人民，受于福樂。

「彼諸王內，最後一王，名為象將。彼象將王，世世相承，子子孫孫，有二十五小轉輪王，皆悉住在德叉尸羅城，治化人民，受于福樂。

「彼諸王內，最後一王，號名為護。而彼護王，世世相承，子子孫孫，一千二百小轉輪王，皆悉住在奢耶那城，治化人民，受于福樂。

「彼諸王內，最後一王，名能降伏。能降伏王，世世相承，子子孫孫，合有九十小轉輪王，皆悉住在迦那鳩阇城，治化人民，受于福樂。

「彼諸王內，最後一王，名為勝將。彼勝將王，世世相承，子子孫孫，二千五百小轉輪王，皆悉住在於瞻波城，治化人民，受于福樂。

「彼諸王內，最後一王，名曰龍天。彼龍天王，世世相承，子子孫孫，有二十五小轉輪王，皆悉住在於王舍城，治化人民，受于福樂。

「彼諸王內，最後一王，名為作阇。彼作阇王，世世相承，子子孫孫，有二十五小轉輪王，皆悉住在拘尸那竭城，治化人民，受于福樂。

「彼諸王內，最後一王，名大自在天。彼大自在天王，世世相承，子子孫孫，有二十五小轉輪王，悉皆住在庵婆羅劫波城，治化人民，受于福樂

現代漢語譯本 梵德王世代相傳，子子孫孫，共有二十五位小轉輪王，都住在阿私帝那富羅城，治理人民，享受福樂。 這些國王中，最後一位名為象將。像將王世代相傳，子子孫孫，共有二十五位小轉輪王，都住在德叉尸羅城，治理人民，享受福樂。 這些國王中，最後一位名為護。護王世代相傳，子子孫孫，共有一千二百位小轉輪王，都住在奢耶那城，治理人民，享受福樂。 這些國王中，最後一位名為能降伏。能降伏王世代相傳，子子孫孫，共有九十位小轉輪王，都住在迦那鳩阇城，治理人民，享受福樂。 這些國王中，最後一位名為勝將。勝將王世代相傳，子子孫孫，共有二千五百位小轉輪王，都住在瞻波城，治理人民，享受福樂。 這些國王中，最後一位名為龍天。龍天王世代相傳，子子孫孫，共有二十五位小轉輪王，都住在王舍城，治理人民，享受福樂。 這些國王中，最後一位名為作阇。作阇王世代相傳，子子孫孫，共有二十五位小轉輪王，都住在拘尸那竭城，治理人民，享受福樂。 這些國王中，最後一位名為大自在天。大自在天王世代相傳，子子孫孫，共有二十五位小轉輪王，都住在庵婆羅劫波城，治理人民，享受福樂。

English version King Brahmadeva, passed down through generations, with sons and grandsons, had twenty-five minor wheel-turning kings, all residing in the city of Asitina Pura, governing the people and enjoying blessings and happiness. Among these kings, the last one was named Elephant General. King Elephant General, passed down through generations, with sons and grandsons, had twenty-five minor wheel-turning kings, all residing in the city of Takshashila, governing the people and enjoying blessings and happiness. Among these kings, the last one was named Protector. King Protector, passed down through generations, with sons and grandsons, had one thousand two hundred minor wheel-turning kings, all residing in the city of Shayan, governing the people and enjoying blessings and happiness. Among these kings, the last one was named Able to Subdue. King Able to Subdue, passed down through generations, with sons and grandsons, had ninety minor wheel-turning kings, all residing in the city of Kanyakubja, governing the people and enjoying blessings and happiness. Among these kings, the last one was named Victorious General. King Victorious General, passed down through generations, with sons and grandsons, had two thousand five hundred minor wheel-turning kings, all residing in the city of Champa, governing the people and enjoying blessings and happiness. Among these kings, the last one was named Dragon Heaven. King Dragon Heaven, passed down through generations, with sons and grandsons, had twenty-five minor wheel-turning kings, all residing in the city of Rajagriha, governing the people and enjoying blessings and happiness. Among these kings, the last one was named Sakra. King Sakra, passed down through generations, with sons and grandsons, had twenty-five minor wheel-turning kings, all residing in the city of Kushinagar, governing the people and enjoying blessings and happiness. Among these kings, the last one was named Great Free Heaven. King Great Free Heaven, passed down through generations, with sons and grandsons, had twenty-five minor wheel-turning kings, all residing in the city of Ambalakappa, governing the people and enjoying blessings and happiness.

。

「彼諸王內，最後一王，還名大自在天。彼大自在天王世世相承，子子孫孫，有二十五小轉輪王，悉皆住在檀多富羅城，治化人民，受于福樂。

「彼諸王內，最後一王，名曰善意。彼善意王，世世相承，子子孫孫，有二十五小轉輪王，悉皆住在多摩婆頗梨多城，治化人民，受于福樂。

「彼諸王內，最後一王，名無憂鬘。彼無憂鬘王，世世相承，子子孫孫，八萬四千小轉輪王，皆悉住在寐(亡私反)洟(他梨反)羅城，治化人民，受于福樂。

「彼諸王內，最後一王，名毗紐天。彼毗紐天王，世世相承，子子孫孫，一百一王，皆悉住在毗褒多那城，治化人民，受于福樂。

「彼諸王內，最後一王，還名大自在天。彼大自在天王，世世相承，子子孫孫，合有八萬四千諸王，還在於彼寐(亡私反)洟(他梨反)羅城治化人民，受于福樂。

「彼諸王內，最後一王，名曰魚王。比丘！當知諸如是等小轉輪王，悉有福德，皆種善根，具足受於世間福報，無與等者，其化所被，大地及海一切諸山，悉皆統攝。諸比丘！彼轉輪王，各各皆有粟散諸王，我今說之。

「諸比丘！魚王有子，名曰真生。彼真生王父祖已來，修習善根，得紹繼王，福報盡故，便失王位

現代漢語譯本 『在那些國王中，最後一位國王，還名為大自在天。這位大自在天王世代相傳，子子孫孫，有二十五位小轉輪王，都住在檀多富羅城，治理人民，享受福樂。 『在那些國王中，最後一位國王，名叫善意。這位善意王，世代相傳，子子孫孫，有二十五位小轉輪王，都住在多摩婆頗梨多城，治理人民，享受福樂。 『在那些國王中，最後一位國王，名叫無憂鬘。這位無憂鬘王，世代相傳，子子孫孫，有八萬四千位小轉輪王，都住在寐洟羅城，治理人民，享受福樂。 『在那些國王中，最後一位國王，名叫毗紐天。這位毗紐天王，世代相傳，子子孫孫，有一百零一位國王，都住在毗褒多那城，治理人民，享受福樂。 『在那些國王中，最後一位國王，還名為大自在天。這位大自在天王，世代相傳，子子孫孫，共有八萬四千位國王，還在寐洟羅城治理人民，享受福樂。 『在那些國王中，最後一位國王，名叫魚王。比丘們！應當知道這些小轉輪王，都有福德，都種下善根，具足享受世間的福報，沒有誰能與他們相比，他們教化所及，大地和海洋以及一切山脈，都由他們統轄。比丘們！這些轉輪王，各自都有許多小國王，我現在就說給你們聽。 『比丘們！魚王有個兒子，名叫真生。這位真生王從他父親祖父以來，修習善根，得以繼承王位，但因為福報耗盡，就失去了王位。'

English version 'Among those kings, the last king was also named Mahādeva. This King Mahādeva, generation after generation, had twenty-five minor wheel-turning kings, all of whom lived in the city of Dandapura, governing the people and enjoying happiness and blessings.' 'Among those kings, the last king was named Good Intention. This King Good Intention, generation after generation, had twenty-five minor wheel-turning kings, all of whom lived in the city of Tamavabhāradita, governing the people and enjoying happiness and blessings.' 'Among those kings, the last king was named Sorrowless Garland. This King Sorrowless Garland, generation after generation, had eighty-four thousand minor wheel-turning kings, all of whom lived in the city of Mithila, governing the people and enjoying happiness and blessings.' 'Among those kings, the last king was named Vishnu Deva. This King Vishnu Deva, generation after generation, had one hundred and one kings, all of whom lived in the city of Vipuladana, governing the people and enjoying happiness and blessings.' 'Among those kings, the last king was also named Mahādeva. This King Mahādeva, generation after generation, had a total of eighty-four thousand kings, who still governed the people and enjoyed happiness and blessings in the city of Mithila.' 'Among those kings, the last king was named Fish King. Monks! You should know that these minor wheel-turning kings all have merit, have all planted good roots, and fully enjoy worldly blessings, with no one comparable to them. Their influence extends to the earth, the sea, and all the mountains, all of which they govern. Monks! These wheel-turning kings each have many minor kings, which I will now tell you about.' 'Monks! The Fish King had a son named True Life. This King True Life, from his father and grandfather, had cultivated good roots and was able to inherit the throne, but because his blessings were exhausted, he lost his throne.'

。時人見彼王化失道無有福德，共相謂言：『此王人中最好貧劣，人中單薄，人中可愍，人中可掘。』是故世人皆號之為可掘之王。掘王有子，名為平等行王，平等行王子名闇火，闇火王子名為焰熾，焰熾王子名為善譬，善譬王子名為虛空，虛空王子名為戒行，戒行王子名為無憂，無憂王子名為離憂，離憂王子名為除憂，除憂王子名為勝將，勝將王子名為大將，大將王子名為胎生，胎生王子名為明星，明星王子名為方主，方主王子號名為塵，彼塵王子名為善意，善意王子名為善住，善住王子名為歡喜，歡喜王子名為大力，大力王子名為大光，大光王子名大名稱，大名稱王子名為十車，十車王子名二十車，二十車王子名為妙車，妙車王子名為步車，步車王子名為十弓，十弓王子名為百弓，百弓王子名二十弓，二十弓王子名妙色弓，妙色弓王子名為罪弓，罪弓王子名為海將，海將王子名為難勝，難勝王子名為茅草，茅草王子名大茅草。大茅草王，世世相承，子子孫孫，苗裔合有一百八王，還住在彼褒多那城，治化人民，受于福樂

現代漢語譯本 當時的人們看到那位國王的統治失去了正道，沒有福德，就互相說道：『這位國王是人中最貧窮、最弱小、最可憐、最可欺的。』因此，世人都稱他為可欺之王。可欺之王有個兒子，名叫平等行王，平等行王的兒子名叫闇火，闇火的兒子名叫焰熾，焰熾的兒子名叫善譬，善譬的兒子名叫虛空，虛空的兒子名叫戒行，戒行的兒子名叫無憂，無憂的兒子名叫離憂，離憂的兒子名叫除憂，除憂的兒子名叫勝將，勝將的兒子名叫大將，大將的兒子名叫胎生，胎生的兒子名叫明星，明星的兒子名叫方主，方主的兒子名叫塵，塵的兒子名叫善意，善意的兒子名叫善住，善住的兒子名叫歡喜，歡喜的兒子名叫大力，大力的兒子名叫大光，大光的兒子名叫大名稱，大名稱的兒子名叫十車，十車的兒子名叫二十車，二十車的兒子名叫妙車，妙車的兒子名叫步車，步車的兒子名叫十弓，十弓的兒子名叫百弓，百弓的兒子名叫二十弓，二十弓的兒子名叫妙色弓，妙色弓的兒子名叫罪弓，罪弓的兒子名叫海將，海將的兒子名叫難勝，難勝的兒子名叫茅草，茅草的兒子名叫大茅草。大茅草王，世世代代相傳，子子孫孫，後代總共有一百零八位國王，仍然住在褒多那城，治理人民，享受福樂。

English version At that time, people saw that the king's rule had lost its way and lacked virtue, so they said to each other: 'This king is the poorest, weakest, most pitiful, and most easily deceived among men.' Therefore, the world called him the Deceivable King. The Deceivable King had a son named King Equal Conduct, King Equal Conduct's son was named Dark Fire, Dark Fire's son was named Blazing Flame, Blazing Flame's son was named Good Analogy, Good Analogy's son was named Void, Void's son was named Precept Conduct, Precept Conduct's son was named Without Worry, Without Worry's son was named Away from Worry, Away from Worry's son was named Remove Worry, Remove Worry's son was named Victorious General, Victorious General's son was named Great General, Great General's son was named Born from Womb, Born from Womb's son was named Bright Star, Bright Star's son was named Regional Lord, Regional Lord's son was named Dust, Dust's son was named Good Intention, Good Intention's son was named Good Abode, Good Abode's son was named Joy, Joy's son was named Great Strength, Great Strength's son was named Great Light, Great Light's son was named Great Name, Great Name's son was named Ten Chariots, Ten Chariots' son was named Twenty Chariots, Twenty Chariots' son was named Wonderful Chariot, Wonderful Chariot's son was named Walking Chariot, Walking Chariot's son was named Ten Bows, Ten Bows' son was named Hundred Bows, Hundred Bows' son was named Twenty Bows, Twenty Bows' son was named Wonderful Color Bow, Wonderful Color Bow's son was named Sin Bow, Sin Bow's son was named Sea General, Sea General's son was named Difficult to Conquer, Difficult to Conquer's son was named Reed Grass, Reed Grass' son was named Great Reed Grass. The Great Reed Grass King, passed down through generations, from sons to grandsons, the descendants totaled one hundred and eight kings, still living in the city of Baoduona, governing the people, and enjoying happiness and prosperity.

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「彼一百八，最在後王大茅草者，其王無子，作如是念：『上世已來，我之種姓，粟散諸王，見自頭鬚生白髮時，各以諸子，灌頂為王，別取勝上最好一州，以用佈施；剃除鬚髮，舍于王位，出家修道。我今無兒，當以誰繼嗣我王后？誰堪增長我之種姓？或復我今斷諸王種？』復生此念：『我今若不出家修道，則斷一切諸賢聖種。』思惟是已，時，大茅草即以王位，付諸大臣。大眾圍繞，送王出城，剃除鬚髮，服出家衣。王出家已，持戒清凈，專心勇猛，成就四禪，具足五通，得成王仙，壽命極長。至年衰老，肉消背曲，雖復柱杖，不能遠行。時彼王仙，諸弟子等，欲往東西，求覓飲食，取好軟草，安置籠里，用盛王仙，懸樹枝上。何以故？畏諸蟲獸來觸王仙。時諸弟子，乞食去後，有一獵師，遊行山野，遙見王仙，謂是白鳥，遂即射之。時彼王仙，既被射已，有兩渧血出墮于地，即便命終。彼諸弟子，乞食來還，見彼王仙被射命終，復見有血兩渧在地，即下彼籠，將王置地，集聚柴木，焚燒王尸，收骨為塔，復將種種雜妙香華，供養彼塔，尊重讚歎，承事畢了。爾時，彼地有兩渧血，即便生出二苷蔗，芽漸漸高大，至時蔗熟，日炙開剖，其一莖蔗，出一童子，更一莖蔗，出一童女，端政可喜，世無有雙

現代漢語譯本 『那一百零八位國王中，最後一位名叫大茅草的國王，他沒有兒子，心中這樣想：『從上古以來，我們這個種族，像散落的粟米一樣的諸位國王，當看到自己頭上的鬚髮變白時，都會各自讓自己的兒子繼承王位，並另外選取最上等最好的一州，用來佈施；然後剃除鬚髮，捨棄王位，出家修道。我現在沒有兒子，應當讓誰來繼承我的王位呢？誰能夠增長我的種族呢？難道我今天要斷絕諸王的血脈嗎？』他又產生這樣的想法：『如果我現在不出家修道，就會斷絕一切賢聖的種子。』思考完畢，當時，大茅草就把王位交給了各位大臣。大眾圍繞著他，送他出城，剃除鬚髮，穿上出家人的衣服。國王出家后，持戒清凈，專心勇猛，成就了四禪，具備了五神通，成爲了王仙，壽命極長。到了年老衰弱的時候，身體消瘦，背也彎了，即使拄著枴杖，也不能走遠路了。當時，那位王仙的弟子們，想要去東西兩方，尋找食物，就取來柔軟的好草，放在籠子里，用來盛放王仙，懸掛在樹枝上。為什麼呢？因為害怕蟲獸來觸碰王仙。當時，弟子們乞食離開后，有一位獵人，在山野中，遠遠地看見王仙，以為是白鳥，就射了他。當時，那位王仙，被射中后，有兩滴血滴落到地上，就立刻去世了。那些弟子們，乞食回來后，看到王仙被射中去世了，又看到地上有兩滴血，就從樹上取下籠子，把王仙放在地上，聚集柴木，焚燒了王仙的屍體，收集骨頭建了塔，又用各種各樣美妙的香花，供養那座塔，尊重讚歎，侍奉完畢。當時，那地上有兩滴血的地方，就長出了兩棵甘蔗，嫩芽漸漸長大，到了甘蔗成熟的時候，被太陽曬裂開，其中一根甘蔗，出現了一個男童，另一根甘蔗，出現了一個女童，容貌端正可愛，世上沒有能與之相比的。' 現代漢語譯本 『那一百零八位國王中，最後一位名叫大茅草的國王，他沒有兒子，心中這樣想：『從上古以來，我們這個種族，像散落的粟米一樣的諸位國王，當看到自己頭上的鬚髮變白時，都會各自讓自己的兒子繼承王位，並另外選取最上等最好的一州，用來佈施；然後剃除鬚髮，捨棄王位，出家修道。我現在沒有兒子，應當讓誰來繼承我的王位呢？誰能夠增長我的種族呢？難道我今天要斷絕諸王的血脈嗎？』他又產生這樣的想法：『如果我現在不出家修道，就會斷絕一切賢聖的種子。』思考完畢，當時，大茅草就把王位交給了各位大臣。大眾圍繞著他，送他出城，剃除鬚髮，穿上出家人的衣服。國王出家后，持戒清凈，專心勇猛，成就了四禪，具備了五神通，成爲了王仙，壽命極長。到了年老衰弱的時候，身體消瘦，背也彎了，即使拄著枴杖，也不能走遠路了。當時，那位王仙的弟子們，想要去東西兩方，尋找食物，就取來柔軟的好草，放在籠子里，用來盛放王仙，懸掛在樹枝上。為什麼呢？因為害怕蟲獸來觸碰王仙。當時，弟子們乞食離開后，有一位獵人，在山野中，遠遠地看見王仙，以為是白鳥，就射了他。當時，那位王仙，被射中后，有兩滴血滴落到地上，就立刻去世了。那些弟子們，乞食回來后，看到王仙被射中去世了，又看到地上有兩滴血，就從樹上取下籠子，把王仙放在地上，聚集柴木，焚燒了王仙的屍體，收集骨頭建了塔，又用各種各樣美妙的香花，供養那座塔，尊重讚歎，侍奉完畢。當時，那地上有兩滴血的地方，就長出了兩棵甘蔗，嫩芽漸漸長大，到了甘蔗成熟的時候，被太陽曬裂開，其中一根甘蔗，出現了一個男童，另一根甘蔗，出現了一個女童，容貌端正可愛，世上沒有能與之相比的。'

English version 『Among those one hundred and eight kings, the last one, named Great Thatch, had no son. He thought to himself: 『Since ancient times, our lineage, like scattered millet, all the kings, upon seeing their hair turn white, would each have their sons crowned as kings, and would select the best province to give away in charity; then they would shave their heads and beards, abandon their thrones, and leave home to cultivate the Way. Now I have no son, who should inherit my throne? Who can continue my lineage? Or am I to cut off the royal line today?』 Then he had this thought: 『If I do not leave home to cultivate the Way, I will cut off the lineage of all the sages.』 Having pondered this, Great Thatch then handed over his throne to his ministers. The masses surrounded him, saw him off from the city, shaved his head and beard, and put on the clothes of a renunciate. After the king left home, he upheld the precepts purely, focused his mind with courage, attained the four dhyanas, possessed the five supernormal powers, and became a royal immortal with a very long life. When he grew old and weak, his body became thin, his back bent, and even with a staff, he could not walk far. At that time, the royal immortal』s disciples, wanting to go east and west to seek food, took soft, good grass, placed it in a cage, used it to hold the royal immortal, and hung it on a tree branch. Why? Because they feared that insects and beasts would touch the royal immortal. At that time, after the disciples left to beg for food, a hunter, in the mountains and fields, saw the royal immortal from afar, thinking it was a white bird, and shot it. At that time, the royal immortal, after being shot, had two drops of blood fall to the ground, and immediately died. Those disciples, returning from begging for food, saw that the royal immortal had been shot and died, and also saw two drops of blood on the ground. They took the cage down from the tree, placed the royal immortal on the ground, gathered firewood, burned the royal immortal』s body, collected the bones to build a stupa, and then used all kinds of wonderful fragrant flowers to make offerings to the stupa, respecting and praising it, and completed their service. At that time, in the place where the two drops of blood had fallen, two sugarcanes grew, the sprouts gradually grew tall, and when the sugarcanes ripened, they were split open by the sun. From one sugarcane stalk, a boy emerged, and from the other sugarcane stalk, a girl emerged, both with upright and pleasing appearances, unmatched in the world.』 English version 『Among those one hundred and eight kings, the last one, named Great Thatch, had no son. He thought to himself: 『Since ancient times, our lineage, like scattered millet, all the kings, upon seeing their hair turn white, would each have their sons crowned as kings, and would select the best province to give away in charity; then they would shave their heads and beards, abandon their thrones, and leave home to cultivate the Way. Now I have no son, who should inherit my throne? Who can continue my lineage? Or am I to cut off the royal line today?』 Then he had this thought: 『If I do not leave home to cultivate the Way, I will cut off the lineage of all the sages.』 Having pondered this, Great Thatch then handed over his throne to his ministers. The masses surrounded him, saw him off from the city, shaved his head and beard, and put on the clothes of a renunciate. After the king left home, he upheld the precepts purely, focused his mind with courage, attained the four dhyanas, possessed the five supernormal powers, and became a royal immortal with a very long life. When he grew old and weak, his body became thin, his back bent, and even with a staff, he could not walk far. At that time, the royal immortal』s disciples, wanting to go east and west to seek food, took soft, good grass, placed it in a cage, used it to hold the royal immortal, and hung it on a tree branch. Why? Because they feared that insects and beasts would touch the royal immortal. At that time, after the disciples left to beg for food, a hunter, in the mountains and fields, saw the royal immortal from afar, thinking it was a white bird, and shot it. At that time, the royal immortal, after being shot, had two drops of blood fall to the ground, and immediately died. Those disciples, returning from begging for food, saw that the royal immortal had been shot and died, and also saw two drops of blood on the ground. They took the cage down from the tree, placed the royal immortal on the ground, gathered firewood, burned the royal immortal』s body, collected the bones to build a stupa, and then used all kinds of wonderful fragrant flowers to make offerings to the stupa, respecting and praising it, and completed their service. At that time, in the place where the two drops of blood had fallen, two sugarcanes grew, the sprouts gradually grew tall, and when the sugarcanes ripened, they were split open by the sun. From one sugarcane stalk, a boy emerged, and from the other sugarcane stalk, a girl emerged, both with upright and pleasing appearances, unmatched in the world.』

。時諸弟子，心念王仙在世之時，不生兒子，今此兩童，是王仙種。養護看視，報諸臣知。時，諸大臣聞已歡喜，往至彼林，迎二童子，將還入宮，召喚解相大婆羅門，教令占相併遣作名。彼相師言：『此童子者，既是日炙熟苷蔗開而出生故，一名善生；又以其從苷蔗出故，第二複名苷蔗生；又以日炙苷蔗出故，亦名日種。彼女因緣一種無異故，名善賢，複名水波。』時彼諸臣取苷蔗種所生童子，幼少年時，即灌其頂，立以為王；其善賢女，至年長大，堪能伏事，即拜為王第一之妃。

「時苷蔗王，有第二妃，絕妙端政，生於四子：一名炬面，二名金色，三名象眾，四名別成。其善賢妃，唯生一子，名為長壽，端政可喜，世間少雙，然其骨相，不堪作王。時善賢妃，如是思惟：『苷蔗種王，有此四子，炬面等輩，兄弟群強，我今唯有此之一子，雖極端正世無有雙，然其相分，不堪為主。作何方便，令我此子得紹王位？』復作此念：『是苷蔗王，今於我邊，無量敬愛，深心染著，縱情蕩意。我今可更窮極婦人莊飾之法，所謂凈潔摩拭身體，香湯沐浴，使氣芬芳，發塗澤蘭，面著脂粉，花鬘瓔珞，種種莊嚴，令苷蔗王心於我邊重生耽湎愛戀娛樂。若得如心，我于屏處，當乞求愿

當時，眾弟子心中想著，王仙在世時沒有兒子，現在這兩個孩子，是王仙的後代。於是他們悉心照料，並告知了各位大臣。大臣們聽聞后非常高興，前往那片樹林，迎接兩個孩子，帶回宮中，召來解相的大婆羅門，讓他為孩子們占卜相貌並取名字。那位相師說：『這兩個孩子，既然是太陽曬熟的甘蔗裂開后出生的，所以一個名叫善生；又因為他們是從甘蔗中出來的，第二個名字叫甘蔗生；又因為是太陽曬熟的甘蔗中出來的，也叫日種。那個女孩的因緣與此相同，所以名叫善賢，又名水波。』當時，那些大臣們將甘蔗種所生的孩子，在年幼時就為他舉行了灌頂儀式，立他為王；而善賢女，到了成年，能夠侍奉他人時，就被立為國王的第一王妃。 當時，甘蔗王還有第二位妃子，容貌絕美，生了四個兒子：一個叫炬面，一個叫金色，一個叫象眾，一個叫別成。而善賢妃只生了一個兒子，名叫長壽，容貌端正，令人喜愛，世間少有，但是他的骨相，不適合做國王。當時，善賢妃這樣思量：『甘蔗種王，有這四個兒子，炬面等人，兄弟眾多且強大，而我只有一個兒子，雖然容貌極其端正世間少有，但是他的相貌，不適合做君主。用什麼辦法，才能讓我的兒子繼承王位呢？』她又想到：『這個甘蔗王，現在對我，無比敬愛，內心深深地迷戀著我，縱情享樂。我現在可以更加窮盡婦人妝飾的方法，比如清潔身體，用香湯沐浴，使身體散發芬芳，頭髮塗上澤蘭，臉上塗上脂粉，佩戴花環瓔珞，各種裝飾，讓甘蔗王對我更加沉迷愛戀。如果能如我所愿，我就可以在私下裡，向他請求願望。』

At that time, the disciples thought in their hearts that when the King Immortal was alive, he had no sons, but now these two children are the descendants of the King Immortal. So they took care of them carefully and informed the ministers. The ministers were very happy to hear this, and went to the forest to welcome the two children, brought them back to the palace, and summoned the great Brahmin who interpreted appearances, asking him to divine their appearances and give them names. The soothsayer said, 'These two children, since they were born from a sugarcane that was split open by the sun, one is named Good Birth; and because they came from sugarcane, the second name is Sugarcane Birth; and because they came from sugarcane ripened by the sun, they are also called Sun Seed. The girl's fate is the same, so she is named Good Virtue, also known as Water Wave.' At that time, those ministers, when the children born from the sugarcane were young, performed the coronation ceremony for him and made him king; and the woman Good Virtue, when she grew up and was able to serve others, was made the king's first queen. At that time, King Sugarcane also had a second queen, with an exquisite appearance, who gave birth to four sons: one named Torch Face, one named Golden Color, one named Elephant Crowd, and one named Separate Accomplishment. But Queen Good Virtue only had one son, named Longevity, with a handsome appearance, pleasing to the eye, rare in the world, but his bone structure was not suitable to be king. At that time, Queen Good Virtue thought like this: 'King Sugarcane has these four sons, Torch Face and others, many brothers and strong, but I only have one son, although his appearance is extremely handsome and rare in the world, but his appearance is not suitable to be a ruler. What can I do to make my son inherit the throne?' She also thought: 'This King Sugarcane, now to me, is full of respect and love, deeply infatuated with me, indulging in pleasure. I can now further exhaust the methods of women's adornment, such as cleaning the body, bathing with fragrant water, making the body fragrant, applying fragrant herbs to the hair, applying powder to the face, wearing flower garlands and necklaces, all kinds of decorations, so that King Sugarcane will be more addicted to love and pleasure with me. If I can get what I want, I can ask him for a wish in private.'

。』思惟是已，如上所說，莊嚴自身，令極殊絕，至於王邊。王見妃來，生重愛敬，縱逸其心。妃見王生如是心已，二人眠臥，妃白王言：『大王當知，我今從王，乞求一愿，愿王與我。』王言：『大妃！隨意不逆，從心所欲，我當與妃。』時妃復更重咨王言：『大王自在若與我願，不得變悔，若變悔者，我不須此。』王語妃言：『我一與妃心之所愿，后若悔者，當令我頭破作七分。』妃言：『大王！王之四子，炬面等輩，愿擯出國，遣我生子長壽為王。』時苷蔗王，即語妃言：『我此四子，無有過失，不橫求財，無有罪患，豈可無辜抂得驅遣遠擯他土？於我治化國境之內，有何非祥不聽其住？』妃又白言：『王已先誓，語若悔者頭破七分。』王告妃言：『我如前言與妃所愿，妃若知時，任隨妃意。』時苷蔗王，過此夜后，至明清旦，集聚四子，而告敕言：『汝四童子！今可出去我治化內，不得居住，遠向他國。』

「時四童子，胡跪合掌，白父王言：『大王！當知我等四人，無有罪惡，無諸過咎，不作非法取他錢財，又復不造其餘惡業，云何父王，忽然擯我出於國界？』王敕子言：『我知汝等實無過失，不橫取財，如上所說，此非我意，驅擯于汝。此是善賢大妃之意。彼妃乞愿，我不違彼，令汝出國

現代漢語譯本：思考完畢，如前所述，她精心打扮自己，使其容貌極其出衆，然後來到國王身邊。國王見到妃子到來，心中充滿愛慕和敬意，放縱自己的情感。妃子看到國王如此心意，兩人便同牀共枕。妃子對國王說：『大王應當知道，我現在向您請求一個願望，希望您能答應我。』國王說：『大妃！隨你的意願，不要違逆，只要是你心中想要的，我都會給你。』這時，妃子又再次鄭重地對國王說：『大王如果願意答應我的願望，就不能反悔，如果反悔，我就不需要這個願望了。』國王對妃子說：『我一旦答應你心中所愿，如果之後反悔，就讓我頭破裂成七份。』妃子說：『大王！您的四個兒子，像炬面等人，我希望把他們驅逐出國，讓我生的兒子能夠長壽並繼承王位。』這時，甘蔗王對妃子說：『我的這四個兒子，沒有過錯，不貪求錢財，也沒有罪過，怎麼能無緣無故地把他們驅逐到遠方？在我的統治下，他們有什麼不祥之處不能讓他們居住？』妃子又說：『大王您已經發過誓，說過如果反悔就頭破七份。』國王告訴妃子：『我像之前說的那樣答應你的願望，你如果知道時機，就隨你的意願吧。』這時，甘蔗王在過完這一夜后，到了第二天清晨，召集四個兒子，告誡他們說：『你們四個孩子！現在可以離開我的統治範圍，不能居住在這裡，要到遙遠的國家去。』 這時，四個孩子跪下合掌，對父王說：『大王！請您知道，我們四人沒有罪惡，沒有過錯，不做非法的事情去獲取別人的錢財，也沒有做其他的惡業，為什麼父王您突然要把我們驅逐出國界？』國王告誡兒子們說：『我知道你們確實沒有過錯，不貪求錢財，就像之前說的那樣，這不是我的意思，要驅逐你們。這是善賢大妃的意思。她請求這個願望，我不能違揹她，所以讓你們出國。』

English version: Having pondered this, as described before, she adorned herself, making her appearance extremely outstanding, and then went to the king's side. When the king saw the concubine arrive, his heart was filled with love and respect, and he indulged his emotions. Seeing the king's heart was like this, the two slept together. The concubine said to the king, 'Great King, you should know that I now ask you for a wish, and I hope you will grant it to me.' The king said, 'Great Concubine! As you wish, do not resist, whatever your heart desires, I will give it to you.' At this time, the concubine again solemnly said to the king, 'Great King, if you are willing to grant my wish, you cannot go back on your word. If you do, I do not need this wish.' The king said to the concubine, 'Once I grant what your heart desires, if I regret it later, may my head be split into seven pieces.' The concubine said, 'Great King! Your four sons, like Ju Mian and others, I wish to have them expelled from the country, so that the son I bear can live long and inherit the throne.' At this time, King Gancai said to the concubine, 'My four sons have no faults, do not seek wealth, and have no sins. How can they be driven away to distant lands for no reason? Within my rule, what is inauspicious about them that they cannot live here?' The concubine said again, 'Great King, you have already sworn an oath, saying that if you go back on your word, your head will be split into seven pieces.' The king told the concubine, 'I will grant your wish as I said before. If you know the time, then do as you wish.' At this time, after King Gancai spent the night, he gathered his four sons in the early morning and warned them, 'You four children! Now you can leave my rule, you cannot live here, you must go to distant countries.' At this time, the four children knelt down with their palms together and said to their father, 'Great King! Please know that we four have no sins, no faults, do not do illegal things to obtain other people's money, nor have we committed other evil deeds. Why, Father King, do you suddenly want to expel us from the borders of the country?' The king warned his sons, 'I know that you indeed have no faults, do not seek wealth, as said before, this is not my intention to expel you. This is the intention of the virtuous concubine. She requested this wish, and I cannot go against her, so I am letting you leave the country.'

。』時四王子所生之母，聞苷蔗王，欲擯其子令出國界，聞已速疾往至王所。至王所已，白言大王：『聞王欲逐我之四子，令出國界，為實爾不？』王言：『實遣。』諸妃各復白于王言：『善哉！大王！我等各求乞隨兒去。』

「王報諸妃：『隨汝意去。』時諸妃妹復白王言：『我姊𡖦甥，今既出國，我亦乞去。』王各報言：『任隨汝意。』時諸大臣公卿輔相，亦白王言：『王今斥遣此四王子，令出國者，我等諸臣，亦求隨去。』王言：『任意。』時王典當諸象馬臣，亦求隨從，王言：『隨意。』復有弓將弩將獄將、諸典當羊畜牧等將、諸臣之子，又復諸餘主藏兵將、遊軍壯士善射之將，奴婢僕使及其子等，聞苷蔗王欲逐四子，令出國界，俱白王言：『我等並求隨從王子東西而去。』王言：『隨意。』又復國內竹匠，皮匠，瓦師，磚師，造屋木師，造酒食師，剃鬚發師，染洗衣師，屠兒，按摩，治病，合藥，釣魚等師，聞王欲驅四子出國：『審如是不？』王言：『實爾。』『我等求去。』王言：『隨意。』時苷蔗王，敕諸王子，作如是言：『汝等王子！從今已去，若欲婚姻，不得余處取他外族，還於自家姓內而取，莫令苷蔗種姓斷絕。』時，諸王子白父王言：『如大王敕

現代漢語譯本：當時四王子的生母，聽到甘蔗王要驅逐她的兒子出境，便迅速趕到國王那裡。到了國王那裡后，她稟告國王說：『我聽說大王您要驅逐我的四兒子，讓他們離開國境，是真的嗎？』國王說：『確實要驅逐。』各位妃子也各自向國王請求說：『太好了，大王！我們都請求跟隨兒子們一起離開。』 國王回答各位妃子說：『隨你們的意願去吧。』這時，各位妃子的妹妹又向國王請求說：『我的姐姐和外甥們現在要出國，我也請求一起去。』國王都回答說：『任憑你們的意願。』當時，各位大臣、公卿、輔相也向國王稟告說：『大王您現在要驅逐這四位王子，讓他們離開國境，我們這些臣子也請求跟隨他們一起去。』國王說：『隨你們的意願。』當時，掌管大象和馬匹的官員也請求跟隨，國王說：『隨你們的意願。』還有弓箭將領、弩箭將領、監獄長、掌管羊和牲畜的將領、各位大臣的兒子，以及其他掌管兵器庫的將領、游擊隊的壯士、善於射箭的將領，奴婢僕人以及他們的子女等，聽到甘蔗王要驅逐四位王子出境，都向國王稟告說：『我們都請求跟隨王子們一起離開。』國王說：『隨你們的意願。』 還有國內的竹匠、皮匠、瓦匠、磚匠、建造房屋的木匠、釀酒的師傅、理髮的師傅、染洗衣服的師傅、屠夫、廚師、醫生、配藥的師傅、釣魚的師傅等，聽到國王要驅逐四位王子出境，問：『真的要這樣嗎？』國王說：『確實如此。』『我們請求一起離開。』國王說：『隨你們的意願。』當時，甘蔗王告誡各位王子，這樣說道：『你們這些王子！從今以後，如果想要結婚，不能從其他地方娶外族人，要從自己家族內娶，不要讓甘蔗的種姓斷絕。』當時，各位王子稟告父王說：『遵從大王的旨意。』

English version: At that time, the mother of the fourth prince, upon hearing that King Gancane was going to banish her son from the country, quickly went to the king. Having arrived at the king's place, she reported to the king, saying, 'I heard that Your Majesty intends to expel my four sons, making them leave the country. Is this true?' The king said, 'Indeed, they will be expelled.' The concubines each requested of the king, saying, 'Excellent, Your Majesty! We each beg to go with our sons.' The king replied to the concubines, 'Go as you wish.' At this time, the concubines' younger sisters also requested of the king, saying, 'My sisters and nephews are now leaving the country, and I also beg to go.' The king replied to each, 'It is up to you.' At that time, the ministers, dukes, and counselors also reported to the king, saying, 'Your Majesty is now expelling these four princes, making them leave the country. We, your ministers, also request to go with them.' The king said, 'As you wish.' At that time, the officials in charge of elephants and horses also requested to follow, and the king said, 'As you wish.' There were also the generals of bows, generals of crossbows, the prison warden, the generals in charge of sheep and livestock, the sons of the ministers, as well as other generals in charge of armories, the brave warriors of the mobile army, the generals skilled in archery, the slaves, servants, and their children, upon hearing that King Gancane was going to expel the four princes from the country, all reported to the king, saying, 'We all request to follow the princes wherever they go.' The king said, 'As you wish.' Furthermore, the bamboo craftsmen, leather craftsmen, tile makers, brick makers, carpenters who build houses, wine makers, barbers, laundry dyers, butchers, cooks, doctors, pharmacists, fishermen, and other craftsmen in the country, upon hearing that the king was going to expel the four princes from the country, asked, 'Is this really so?' The king said, 'Indeed it is.' 'We request to leave with them.' The king said, 'As you wish.' At that time, King Gancane instructed the princes, saying, 'You princes! From now on, if you wish to marry, you must not take wives from other places or foreign tribes, but rather marry within your own family, so that the Gancane lineage will not be broken.' At that time, the princes reported to their father, the king, saying, 'As Your Majesty commands.'

。』

「彼諸王子，受父教已，各各自將所生之母，並姨姊妹、奴婢資財、諸䭾乘等，即向北方到雪山下，經少時住，有一大河，名婆耆羅洟，渡于彼河，上雪山頂，游涉久停。時四王子，在彼山頂，射獵捕諸禽獸而食，漸漸前行，至山南面，見川寬平，無諸坑坎堆阜陵谷丘壑溝渠、荊棘塵埃及沙礫等，其地唯生軟細青草，清凈可愛，樹林花果，蔚茂敷榮，猶如黑雲，光澤倏鑠。林木遍滿，其間少空，所謂娑羅樹、多羅樹、那多摩羅樹、阿說他樹、尼拘陀樹、優曇婆羅樹、千年棗樹、迦梨羅樹等，垂諸枝柯，各相蔭映。又有種種諸雜妙花，所謂阿提目多華、瞻波華、阿輸迦華、波多羅花、婆利師迦華、拘蘭那華、拘毗陀羅花、檀奴沙迦梨迦花、目真鄰陀華、蘇摩那等，一切諸華，或有已開，或有未開，或初欲開，或開已落。復有無量眾雜果樹，所謂庵婆羅果、閻浮果、陵拘阇果、波那婆果、鎮頭迦果、呵梨勒果、毗醯勒果、阿摩勒等，種種諸果，或始結子，或子欲熟，或子已熟，堪可食啖。

「復有無量諸雜野獸，所謂伊泥耶獸，獐鹿水牛，那羅迦獸，野牛白象，及師子等。復有無量種種飛鳥，所謂鸚鵡，及拘翅羅、鸜鵒孔雀、迦陵頻伽、命命鵁鶄、山雞白鶴、遮摩迦鳥，及蘭摩等一切雜鳥

現代漢語譯本 『那些王子們，在接受了父親的教誨后，各自帶著自己的生母，以及姨母姐妹、奴婢、財產、各種馱乘工具等，就向北方出發，到達雪山腳下。在那裡住了不久，有一條大河，名叫婆耆羅洟，他們渡過那條河，登上雪山頂，在那裡遊玩了很久。當時，四位王子在山頂上，射獵捕食各種禽獸，漸漸地向前走，到達山的南面，看到那裡地勢寬闊平坦，沒有坑洼、土堆、山丘、山谷、溝壑、荊棘、塵土、沙礫等，那裡的土地只生長著柔軟細嫩的青草，清凈可愛，樹林花果茂盛繁榮，猶如黑雲一般，光澤閃耀。樹木遍佈，其間很少有空隙，有娑羅樹、多羅樹、那多摩羅樹、阿說他樹、尼拘陀樹、優曇婆羅樹、千年棗樹、迦梨羅樹等，枝條垂落，互相遮掩。還有各種各樣的奇花異草，如阿提目多花、瞻波花、阿輸迦花、波多羅花、婆利師迦花、拘蘭那花、拘毗陀羅花、檀奴沙迦梨迦花、目真鄰陀花、蘇摩那等，所有的花，有的已經開放，有的尚未開放，有的剛要開放，有的已經凋落。還有無數種雜果樹，如庵婆羅果、閻浮果、陵拘阇果、波那婆果、鎮頭迦果、呵梨勒果、毗醯勒果、阿摩勒等，各種各樣的果實，有的剛開始結果，有的果實快要成熟，有的果實已經成熟，可以食用。 『還有無數種雜野獸，如伊泥耶獸、獐鹿水牛、那羅迦獸、野牛白象，以及獅子等。還有無數種飛鳥，如鸚鵡，以及拘翅羅、鸜鵒、孔雀、迦陵頻伽、命命鳥、山雞、白鶴、遮摩迦鳥，以及蘭摩等各種雜鳥。』

English version 'Those princes, having received their father's teachings, each took their own mothers, along with their aunts, sisters, servants, possessions, and various mounts, and headed north to the foot of the snowy mountains. After staying there for a short time, they came to a large river called the Vāgīrathī. They crossed the river, ascended to the top of the snowy mountain, and stayed there for a long time. At that time, the four princes, on the mountain top, hunted and ate various birds and beasts. Gradually, they moved forward to the south side of the mountain, where they saw a wide and flat land, without any pits, mounds, hills, valleys, ditches, thorns, dust, or gravel. The land was covered only with soft, fine green grass, pure and lovely, with forests and flowers flourishing, like dark clouds, with shimmering luster. Trees were everywhere, with few gaps in between, including the Sal trees, Tala trees, Nata-Mala trees, Ashvattha trees, Nigrodha trees, Udumbara trees, thousand-year-old jujube trees, and Kalira trees, with their branches hanging down, shading each other. There were also various kinds of wonderful flowers, such as Atimukta flowers, Champaka flowers, Ashoka flowers, Patala flowers, Varshika flowers, Kuranaka flowers, Kuvindara flowers, Dhanushakari flowers, Muchilinda flowers, and Sumana flowers, all of which were either already open, not yet open, just about to open, or already fallen. There were also countless varieties of fruit trees, such as Amra fruits, Jambū fruits, Lingusha fruits, Panava fruits, Tinduka fruits, Haritaki fruits, Vibhitaka fruits, and Amalaka fruits, all kinds of fruits, some just beginning to bear fruit, some about to ripen, and some already ripe and ready to eat.' 'There were also countless varieties of wild animals, such as the Ineya beasts, deer, water buffalo, Naraka beasts, wild oxen, white elephants, and lions. There were also countless varieties of birds, such as parrots, as well as Kokila birds, mynah birds, peacocks, Kalavinka birds, Jivanjiva birds, pheasants, white cranes, Chamaka birds, and Rama birds, among others.'

。復有無量諸水，陂池其池，各有種種雜花，所謂優缽羅華、波頭摩花、拘勿頭華、分陀利華，悉滿諸池池岸四邊。復有諸華，垂覆池上，其水清凈，無有濁穢，湛然彌滿，不深不淺，易度易行，周匝四邊，種種諸樹。池內復有種種諸蟲，所謂魚鱉黿鼉龜鰲螺蜂，一切水性。復有小鳥，所謂鳧雁鵝鴨、白鷺鸕鶿及鴛鴦等，一切諸鳥。然其彼處，舊有一仙，在中居止，名迦毗羅。彼諸王子，見是處已，共相謂言：『可於此間造城治化。』

「爾時王子既安住已，憶父王語，于自姓中，求覓婚姻，不能得婦，各納姨母及其姊妹，共為夫妻。依于婦禮，一欲隨從父王教令，二恐釋種雜亂相生。爾時，日種苷蔗之王，召一國師大婆羅門，來謂之言：『大婆羅門！我四王子，今在何處？』國師答言：『大王！當知王之四子，已各自將母姨姊妹䭾乘人物，遠出國外，向于北方，乃至已生端政男女。』時苷蔗王，為自所愛諸王子故，心思欲見，意情歡喜，而發是言：『彼諸王子，能立國計，大好治化。』彼等王子，是故立姓，稱為釋迦。以釋迦住大樹蓊蔚枝條之下，是故名為奢夷耆耶。以其本于迦毗羅仙處所住故，因城立名，故名迦毗羅婆蘇都

現代漢語譯本：又有無數的水，形成池塘，每個池塘里都有各種各樣的雜花，如優缽羅花、波頭摩花、拘勿頭花、分陀利花，都開滿了池塘的四周。還有各種花朵，垂落在池塘上方，池水清澈乾淨，沒有污濁，清澈而滿溢，不深不淺，容易渡過和行走。池塘四周，生長著各種各樣的樹木。池塘里還有各種各樣的蟲子，如魚、鱉、黿、鼉、龜、鰲、螺、蜂等，各種水生動物。還有小鳥，如野鴨、大雁、鵝、鴨、白鷺、鸕鶿以及鴛鴦等，各種鳥類。然而，那裡原來住著一位仙人，名叫迦毗羅。那些王子們看到這個地方后，互相說道：『可以在這裡建造城市，治理國家。』 當時，王子們安頓下來后，想起了父王的話，在自己的姓氏中尋找婚姻，卻找不到妻子，於是各自娶了姨母和姐妹，作為夫妻。他們這樣做，一是想遵循父王的教誨，二是擔心釋迦種族血統混雜。當時，日種甘蔗之王，召來一位國師大婆羅門，對他說：『大婆羅門！我的四個王子，現在在哪裡？』國師回答說：『大王！您應該知道，您的四個兒子，已經各自帶著姨母和姐妹，騎著牲畜，遠走國外，去了北方，甚至已經生下了端正的兒女。』當時，甘蔗王因為愛自己的王子們，心裡想見他們，心情歡喜，於是說道：『那些王子們，能夠建立國家，治理得很好。』那些王子們，因此立姓，稱為釋迦。因為釋迦住在茂盛的大樹枝條下，所以被稱為奢夷耆耶。因為他們最初住在迦毗羅仙人的地方，所以因城而得名，故名迦毗羅婆蘇都。

English version: Furthermore, there were countless waters, forming ponds, each with various kinds of mixed flowers, such as the utpala flower, the padma flower, the kumuda flower, and the pundarika flower, all blooming around the edges of the ponds. There were also various flowers hanging over the ponds, and the water was clear and clean, without any turbidity, limpid and full, neither deep nor shallow, easy to cross and walk through. Around the ponds, there were various kinds of trees. In the ponds, there were also various kinds of insects, such as fish, turtles, soft-shelled turtles, alligators, tortoises, sea turtles, snails, bees, and all kinds of aquatic creatures. There were also small birds, such as wild ducks, geese, swans, ducks, egrets, cormorants, and mandarin ducks, all kinds of birds. However, there was originally a hermit living there, named Kapila. When the princes saw this place, they said to each other, 'We can build a city here and govern the country.' At that time, after the princes had settled down, they remembered their father's words. They sought marriage within their own clan but could not find wives. So, they each married their aunts and sisters as wives. They did this, firstly, to follow their father's teachings, and secondly, to prevent the Shakya lineage from becoming mixed. At that time, King Ikshvaku of the solar race summoned a royal teacher, a great Brahmin, and said to him, 'Great Brahmin! Where are my four princes now?' The royal teacher replied, 'Great King! You should know that your four sons have each taken their aunts and sisters, riding on animals, and have gone far away to a foreign country, to the north, and have even given birth to handsome children.' At that time, King Ikshvaku, because he loved his princes, wanted to see them, and was happy, so he said, 'Those princes are capable of establishing a country and governing it well.' Those princes, therefore, established their surname, called Shakya. Because Shakya lived under the lush branches of a large tree, they were called Shakyas. Because they originally lived in the place of the hermit Kapila, they were named after the city, hence the name Kapilavastu.

。

「時苷蔗王三子沒後，唯一子在，名尼拘羅(隋言別成)，為王住在迦毗羅城，治化人民，受于福樂。其尼拘羅王，生於一子，名曰拘盧，還在父王迦毗羅城，治化而住。其拘盧王，復生一子，名瞿拘盧，亦在父城，為王治化。其瞿拘盧王，復生一子，名師子頰，還在父城，治化人民。師子頰王，生於四子：第一名曰閱頭檀王(隋言凈飯)，第二名為輸拘盧檀那(隋言白飯)，第三名為途盧檀那(隋言斛飯)，第四名為阿彌都檀那(隋言甘露飯)，復有一女，名甘露味。師子頰王，最初長子閱頭檀者，次紹王位，還在父城，治化人民，受于福樂。

「時迦毗羅，相去不遠，復有一城，名曰天臂。彼天臂城，有一釋種，豪貴長者，名為善覺，大富多財，積諸珍寶，資產豐饒，具足威德，稱意自然，無所乏少，舍宅猶如毗沙門王宮殿無異。彼釋長者，生於八女：一名為意，二名無比意，三名大意，四名無邊意，五名髻意，六名黑牛，七名瘦牛，八名摩訶波阇波提(隋言大慧亦云梵天)。而此梵天，于諸女中，年最幼小，初生之日，為諸能相婆羅門師，觀佔其體，云：『此女嫁若生兒者，必當得作轉輪聖王，王四天下，七寶自然，千子具足，乃至不用鞭杖治民。』時善覺女，年漸長成，堪欲行嫁

現代漢語譯本 『當時甘蔗王的三兒子去世后，只剩下一個兒子，名叫尼拘羅（隋朝時稱別成），他作為國王住在迦毗羅城，治理人民，享受福樂。這個尼拘羅王生了一個兒子，名叫拘盧，也還在他父親的迦毗羅城治理居住。這個拘盧王又生了一個兒子，名叫瞿拘盧，也在他父親的城裡，作為國王治理。這個瞿拘盧王又生了一個兒子，名叫師子頰，也在他父親的城裡，治理人民。師子頰王生了四個兒子：第一個名叫閱頭檀王（隋朝時稱凈飯），第二個名叫輸拘盧檀那（隋朝時稱白飯），第三個名叫途盧檀那（隋朝時稱斛飯），第四個名叫阿彌都檀那（隋朝時稱甘露飯），還有一個女兒，名叫甘露味。師子頰王的長子閱頭檀，後來繼承王位，還在他父親的城裡，治理人民，享受福樂。 『當時迦毗羅城不遠處，還有一座城，名叫天臂。那天臂城裡，有一個釋迦族的豪門貴族長者，名叫善覺，他非常富有，積攢了許多珍寶，資產豐厚，具有威望和德行，一切都稱心如意，沒有任何缺乏，他的住宅就像毗沙門王的宮殿一樣。這個釋迦長者生了八個女兒：第一個名叫意，第二個名叫無比意，第三個名叫大意，第四個名叫無邊意，第五個名叫髻意，第六個名叫黑牛，第七個名叫瘦牛，第八個名叫摩訶波阇波提（隋朝時稱大慧，也叫梵天）。而這個梵天，在所有女兒中，年紀最小，她剛出生的時候，有能看相的婆羅門師給她看相，說：『這個女子如果嫁人生子，必定會成為轉輪聖王，統治四天下，擁有七寶，自然而生，有一千個兒子，甚至不用鞭子和棍子來治理人民。』當時善覺的女兒，年紀漸漸長大，到了可以出嫁的年齡。

English version 『At that time, after the third son of King Sweet Cane passed away, there was only one son left, named Nikula (called Biecheng during the Sui Dynasty), who lived as king in Kapilavastu, governing the people and enjoying happiness. This King Nikula had a son named Kuru, who also lived and governed in his father's city of Kapilavastu. This King Kuru then had a son named Gukuru, who also governed as king in his father's city. This King Gukuru then had a son named Simhahanu, who also governed the people in his father's city. King Simhahanu had four sons: the first named King Suddhodana (called Jingfan during the Sui Dynasty), the second named Sukulodana (called Baifan during the Sui Dynasty), the third named Drunodana (called Hufan during the Sui Dynasty), and the fourth named Amitodana (called Ganlufan during the Sui Dynasty), and also a daughter named Amrita. King Simhahanu's eldest son, Suddhodana, later succeeded to the throne, still in his father's city, governing the people and enjoying happiness. 『At that time, not far from Kapilavastu, there was another city called Devadaha. In that city of Devadaha, there was a noble and wealthy elder of the Shakya clan named Suprabuddha, who was very rich, had accumulated many treasures, had abundant assets, possessed prestige and virtue, and everything was as he wished, without any lack. His residence was like the palace of King Vaishravana. This Shakya elder had eight daughters: the first named Intention, the second named Unparalleled Intention, the third named Great Intention, the fourth named Boundless Intention, the fifth named Crest Intention, the sixth named Black Cow, the seventh named Thin Cow, and the eighth named Mahaprajapati (called Dahui or Brahma during the Sui Dynasty). And this Brahma, among all the daughters, was the youngest. On the day she was born, the Brahmin masters who could read faces examined her body and said: 『If this woman marries and has children, she will surely become a Chakravartin king, ruling the four continents, possessing the seven treasures, naturally born, with a thousand sons, and will not even need whips and sticks to govern the people.』 At that time, Suprabuddha's daughter gradually grew up and reached the age when she could be married.

。白凈王聞自國境內有一釋氏，甚大豪富，生於八女，端政少雙，乃至相師占觀其女，當生貴子。時，凈飯王聞是語已，作如是言：『我今當索是女作妃，令我苷蔗轉輪聖王苗裔不絕(此是律家作如是說。又言大慧是菩薩母者，此依阿波陀那經文。又言輸頭檀王是我之父、摩耶夫人是我之母，如阿波陀那經說。撿諸經文，此義是實)。』

「時，凈飯王即遣使人，往詣善覺大長者家，求索大慧，為我作于波阇波提(波阇波提者隋言生活本)。爾時，善覺語彼使言：『善使仁者，為我咨啟大王是言：「我有八女，一名為意，乃至第八名為大慧。何故大王求最小者？大王且可待我處分七女竟已，當與大王大慧作妃。」』時，凈飯王復更遣使語長者言：『我今不得待汝一一嫁七女訖，然後取于大慧作妃，汝八頭女，我盡皆取。』時，善覺釋報大王言：『若如是者，依大王命，隨意將去。』時，凈飯王即遣使人，一時迎取八女向宮。至於宮已，即納二女，自用為妃，其二女者，第一名為意，及以第八名大慧者。自餘六女，分與三弟，一人與二並妻為妃。時凈飯王納意姊妹，內于宮中，縱情嬉戲，歡娛受樂，依諸王法，治化四方

現代漢語譯本：白凈王聽說自己國內有一位釋迦族人，非常富有，生了八個女兒，個個端莊秀麗，舉世無雙。甚至有相士占卜觀察她們的相貌，說她們將來會生下尊貴的兒子。當時，凈飯王聽到這話后，就說：『我應當娶這個女子為妃，使我甘蔗王族的轉輪聖王血脈不會斷絕（這是律宗的說法。又說大慧是菩薩的母親，這是依據《阿波陀那經》的說法。還有說輸頭檀王是我的父親，摩耶夫人是我的母親，也如《阿波陀那經》所說。查閱各經文，這個說法是真實的）。』 當時，凈飯王就派遣使者，前往善覺大長者家，請求娶大慧，作為自己的波阇波提（波阇波提，隋朝話的意思是生活根本）。那時，善覺對使者說：『善良的使者，請你轉告大王：「我有八個女兒，第一個叫意，直到第八個叫大慧。為什麼大王要娶最小的呢？大王可以等我把七個女兒都嫁出去之後，再把大慧嫁給大王為妃。」』當時，凈飯王又派使者告訴長者說：『我不能等你把七個女兒都嫁完，然後再娶大慧為妃，你這八個女兒，我都要娶。』當時，善覺回答大王說：『如果這樣，就按照大王的命令，隨意帶走吧。』當時，凈飯王就派使者，一次性把八個女兒都迎接到宮中。到了宮中后，就娶了兩個女兒，自己作為妃子，這兩個女兒，第一個叫意，第八個叫大慧。其餘六個女兒，分給三個弟弟，每人兩個作為妃子。當時，凈飯王娶了意姐妹，在宮中，縱情嬉戲，享受歡樂，按照諸王的法度，治理四方。

English version: King Baijing heard that there was a Shakya clan member in his country who was very wealthy and had eight daughters, all of whom were dignified and beautiful, unparalleled in the world. Even fortune tellers divined and observed their appearances, saying that they would give birth to noble sons in the future. At that time, King Jingfan, upon hearing this, said: 'I should marry this woman as my queen, so that the lineage of the Chakravarti King of my sugarcane clan will not be cut off (this is the saying of the Vinaya school. It is also said that Mahaprajapati is the mother of the Bodhisattva, which is based on the 'Apadana Sutra'. It is also said that King Suddhodana is my father and Queen Maya is my mother, as stated in the 'Apadana Sutra'. Examining various scriptures, this statement is true).' At that time, King Jingfan sent messengers to the house of the great elder Shanjue, requesting to marry Mahaprajapati as his Pajapati (Pajapati, in the Sui Dynasty language, means the basis of life). At that time, Shanjue said to the messenger: 'Good messenger, please tell the king: "I have eight daughters, the first is named Yi, and the eighth is named Mahaprajapati. Why does the king want to marry the youngest? The king can wait until I have married off all seven daughters, and then marry Mahaprajapati to the king as his queen."' At that time, King Jingfan sent another messenger to tell the elder: 'I cannot wait until you have married off all seven daughters before marrying Mahaprajapati as my queen. I want to marry all eight of your daughters.' At that time, Shanjue replied to the king: 'If that is the case, then according to the king's order, take them away as you please.' At that time, King Jingfan sent messengers to bring all eight daughters to the palace at once. Upon arriving at the palace, he married two daughters as his queens, the first named Yi and the eighth named Mahaprajapati. The remaining six daughters were divided among his three younger brothers, two for each as their queens. At that time, King Jingfan married the Yi sisters, and in the palace, they indulged in play and enjoyed happiness, governing the four directions according to the laws of the kings.

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佛本行集經上托兜率品第四上

「爾時，護明菩薩大士，從於迦葉佛世尊所護持禁戒，梵行清凈，命終之後，正念往生兜率陀天。何以故？或有眾生，命終之日，為于風刀，節節支解，受于楚痛，或氣欲盡，喘息不安，以是因緣，受大苦惱，失於本心，忘其宿行，不能專正寂定其心。菩薩不然，命欲終日，正心思惟，緣其前世託生處所，有如是等希奇之法。又諸菩薩，復有一法，命終之後，必生天上，或高或下，不定一天；而其一生補處菩薩，多必往生兜率陀天，心生歡喜，智慧滿足。何以故？在下諸天，多有放逸，上界諸天，禪定力多，寂定軟弱，不求于生，以受樂故，又復不為一切眾生生慈悲故。菩薩不然，但為教化諸眾生故，生兜率天。地獄諸天為聽法故，上兜率天，聽受於法；上界諸天覆為法故，亦有下來兜率陀天，聽受於法。

「然此菩薩，亦生兜率，其兜率陀所居諸天，即喚菩薩，名為護明，以是因緣，號為護明。諸天展轉，稱喚護明，其聲上徹至凈居天，及到阿迦膩吒天頂。時諸天等，皆同唱言：『護明菩薩，已來生於兜率天中。』此聲下至三十三天，乃至達到四天王天，並復徹諸阿修羅宮，各共相謂：『護明菩薩，已得上生兜率陀天

現代漢語譯本 那時，護明菩薩大士，從迦葉佛世尊那裡護持戒律，梵行清凈，命終之後，以正念往生到兜率陀天。為什麼呢？因為有些眾生，在臨終之時，被風刀所傷，身體各處支離破碎，遭受劇烈痛苦，或者氣息將盡，喘息不安，因為這些原因，承受巨大的苦惱，失去本心，忘記前世的修行，不能專心致志地安定心神。菩薩不是這樣，在臨終之時，正念思維，回憶前世投生之處，有如此等等稀奇的法。而且，諸位菩薩，還有一種情況，命終之後，必定會生到天上，或高或低，不一定在哪個天界；而一生補處的菩薩，大多必定往生到兜率陀天，心中充滿歡喜，智慧圓滿。為什麼呢？因為地獄諸天，大多放縱逸樂，上界諸天，禪定力量強大，但過於寂靜柔弱，不求再生，因為貪圖享樂，而且不為一切眾生生起慈悲心。菩薩不是這樣，只是爲了教化眾生，才生到兜率天。地獄諸天爲了聽法，來到兜率天聽受佛法；上界諸天也爲了佛法，也會來到兜率陀天，聽受佛法。 然而這位菩薩，也生在兜率天，兜率陀天所居住的諸天，就稱呼菩薩為護明，因為這個緣故，號為護明。諸天輾轉相傳，稱呼護明，聲音上達至凈居天，以及到達阿迦膩吒天的頂端。當時諸天等，都一同唱言：『護明菩薩，已經來到兜率天中了。』這個聲音下傳至三十三天，乃至到達四天王天，並且傳遍了阿修羅宮，大家互相告知：『護明菩薩，已經上升到兜率陀天了。』

English version At that time, the Bodhisattva Mahasattva, named 'Protector of Light', having upheld the precepts from the World Honored One, Kashyapa Buddha, and having practiced pure conduct, after his life ended, with right mindfulness, was reborn in the Tushita Heaven. Why is this so? Because some beings, at the time of their death, are wounded by the 'wind knives', their bodies are torn apart, and they suffer intense pain, or their breath is about to cease, and they are restless, due to these reasons, they endure great suffering, lose their original mind, forget their past practices, and cannot concentrate and calm their minds. The Bodhisattva is not like this, at the time of his death, with right mindfulness, he contemplates, recalling the place of his previous birth, and has such wondrous dharmas. Moreover, the Bodhisattvas, have another condition, after their life ends, they will surely be born in the heavens, either high or low, not necessarily in one heaven; while the Bodhisattvas who are in their last life before Buddhahood, mostly will be reborn in the Tushita Heaven, their hearts filled with joy, and their wisdom perfected. Why is this so? Because the lower heavens, are mostly indulgent in pleasure, the upper heavens, have strong meditative power, but are too quiet and weak, they do not seek rebirth, because they are greedy for pleasure, and they do not generate compassion for all beings. The Bodhisattva is not like this, but only for the sake of teaching all beings, he is born in the Tushita Heaven. The lower heavens, in order to hear the Dharma, come to the Tushita Heaven to receive the Dharma; the upper heavens, also for the sake of the Dharma, also come down to the Tushita Heaven, to receive the Dharma. However, this Bodhisattva, is also born in the Tushita Heaven, the devas residing in the Tushita Heaven, call the Bodhisattva 'Protector of Light', because of this reason, he is named 'Protector of Light'. The devas pass on the name 'Protector of Light', the sound reaches the Pure Abode Heaven, and to the top of the Akanishta Heaven. At that time, the devas all together proclaim: 'The Bodhisattva Protector of Light, has already come to the Tushita Heaven.' This sound descends to the Thirty-three Heavens, and even reaches the Four Heavenly Kings Heaven, and spreads throughout the Asura Palace, everyone tells each other: 'The Bodhisattva Protector of Light, has already ascended to the Tushita Heaven.'

。』極下至於阿修羅宮，最上到彼阿迦尼吒，皆悉來集兜率陀天，聚于護明菩薩宮所，聽受於法。護明菩薩既生兜率，其兜率陀諸天宮殿，光明照耀自然莊嚴，更復出於無量無邊莊嚴之事，皆由護明菩薩功德威神力故。大梵天王及大威德阿修羅等，皆悉集來兜率天中，前後圍繞護明菩薩。復有無量無邊眾生，託生兜率，得見最勝最妙五欲，心迷忘失，不憶本行及以先業。護明菩薩生兜率天，設見最勝最妙五欲，心不迷惑，不曾忘失，正念本緣，乃至為化諸眾生故，住兜率天，天數壽命，滿四千歲，為彼諸天，說法教化，顯示法相，令心歡喜。自餘眾生生彼天者，或以往昔不清凈業故生其中，或復橫死不滿天壽。護明菩薩過去修行清凈業因，復為教化諸眾生故，盡兜率天所有壽命，是故稱言希有希有不可思議，又復得於不思議法，護明菩薩盡彼天年。

「爾時，護明菩薩大士天壽滿已，自然而有五衰相現。何等為五？一者頭上花萎，二者腋下汗出，三者衣裳垢膩，四者身失威光，五者不樂本座。時兜率天，見彼護明衰相現已，出大音聲，嗚呼嗚呼！共相謂言：『苦哉苦哉！護明菩薩不久應當舍離於此兜率天宮，退失威神

現代漢語譯本：『從最下方的阿修羅宮，到最上方的阿迦尼吒天，都來到兜率陀天，聚集在護明菩薩的宮殿，聽受佛法。護明菩薩既然生於兜率天，那裡的宮殿光明照耀，自然莊嚴，還涌現出無量無邊的莊嚴景象，這都是因為護明菩薩的功德和威神力。大梵天王和具有大威德的阿修羅等，都聚集到兜率天中，前後圍繞著護明菩薩。還有無量無邊的眾生，投生到兜率天，見到最殊勝最美妙的五欲，心生迷惑，忘記了自己原本的修行和過去的業力。護明菩薩生於兜率天，即使見到最殊勝最美妙的五欲，心也不迷惑，不曾忘記，正念自己的本源，乃至爲了教化眾生，住在兜率天，天上的壽命，滿了四千年，為那裡的諸天說法教化，顯示佛法的真諦，使他們心生歡喜。其餘的眾生生到那裡，有的因為過去不清凈的業力而生在那裡，有的則橫死，不能享盡天壽。護明菩薩過去修行清凈的業因，又爲了教化眾生，享盡了兜率天的所有壽命，所以才說稀有稀有，不可思議，又獲得了不可思議的佛法，護明菩薩享盡了天年。 『那時，護明菩薩大士的天壽滿了，自然而然地出現了五種衰敗的跡象。是哪五種呢？一是頭上的花朵枯萎，二是腋下出汗，三是衣服污垢，四是身體失去光澤，五是不喜歡原來的座位。當時兜率天的諸天，看到護明菩薩出現衰敗的跡象后，發出巨大的聲音，嗚呼嗚呼！互相說道：『苦啊苦啊！護明菩薩不久就要離開這個兜率天宮，失去威神了。』

English version: 'From the lowest Asura palace to the highest Akanishta heaven, all gathered in the Tushita Heaven, congregating at the palace of Bodhisattva Maitreya, to listen to the Dharma. Since Bodhisattva Maitreya was born in Tushita, the palaces there shone with light, naturally adorned, and further manifested immeasurable and boundless adornments, all due to the merit and majestic power of Bodhisattva Maitreya. The Great Brahma King and the Asuras of great power all gathered in the Tushita Heaven, surrounding Bodhisattva Maitreya. There were also immeasurable and boundless beings who were reborn in Tushita, seeing the most supreme and wonderful five desires, their minds became confused, forgetting their original practices and past karma. Bodhisattva Maitreya, born in Tushita, even when seeing the most supreme and wonderful five desires, his mind was not confused, he never forgot, he was mindful of his original cause, and even for the sake of teaching sentient beings, he stayed in Tushita Heaven, his heavenly lifespan, completing four thousand years, teaching and transforming the devas there, revealing the true nature of the Dharma, making their hearts rejoice. Other beings born in that heaven, some were born there due to past impure karma, and some died prematurely, not fulfilling their heavenly lifespan. Bodhisattva Maitreya, due to his past practice of pure karma, and also for the sake of teaching sentient beings, exhausted all the lifespan of Tushita Heaven, therefore it is said to be rare, rare, and inconceivable, and he also attained inconceivable Dharma, Bodhisattva Maitreya exhausted his heavenly years.' 'At that time, when the great Bodhisattva Maitreya's heavenly lifespan was completed, five signs of decay naturally appeared. What are the five? First, the flowers on his head withered; second, sweat came from his armpits; third, his clothes became soiled; fourth, his body lost its radiance; and fifth, he disliked his original seat. At that time, the devas of Tushita, seeing the signs of decay appearing in Bodhisattva Maitreya, made a great sound, lamenting, 'Alas, alas! Bodhisattva Maitreya will soon leave this Tushita Heaven palace and lose his majestic power.'

。我等今者何可得住？』是時，彼處兜率天眾，唯聞哭聲，諸天宮殿聲響相接，此聲乃至上色界頂首陀會天，阿迦膩吒諸天眾等，各相謂言：『嗚呼哀哉！護明菩薩今已現於五種衰相，不久墜落，從兜率下。』及修羅宮，嗚呼之聲，其音遍滿，處處唯聞，不久墮落。是時諸天，聞此聲已，阿迦膩吒、他化自在色慾天等，並各下來至兜率天，夜摩諸天、四天王天，聞此聲已，皆悉集聚上兜率天。如是，乃至龍王、夜叉、乾闥婆、阿修羅、迦樓羅、緊陀羅、摩睺羅伽、鳩槃荼、羅剎等地居諸天，屬色慾界諸天攝者，皆悉飛騰上兜率天，集聚一處，共相謂言：『我等今見護明天子，欲從兜率下生人間，其兜率天衰相現時，即人間數有十二年。』時，首陀會一切諸天，作如是念：『我昔曾見補處菩薩兜率天下生人間時，與此無異。彼等諸天，今見護明菩薩大士五衰相現，必定知下於閻浮提。』即發大聲，唱如是言：『人等莊嚴於此剎土，菩薩大士不久從彼兜率天來下生此處，掃治掃治，佛欲下生。』是時，此間閻浮提地，有五百辟支佛，在一林中，修道居住。時彼五百辟支佛，聞此聲已，飛騰虛空，相共往詣波羅㮈城。至彼處已，各各示現五種神通，踴身虛空，出於煙焰，次第說偈，舍于壽命，入般涅槃

現代漢語譯本：『我們現在還能在哪裡安住呢？』這時，兜率天的天眾們，只聽到哭泣的聲音，各天宮殿的聲響此起彼伏，這聲音甚至傳到最上層的色究竟天，以及阿迦膩吒等諸天眾那裡，他們各自說道：『唉呀！可悲啊！護明菩薩現在已經顯現出五種衰敗的跡象，不久就要墜落，從兜率天下來了。』修羅宮殿里也充滿了哀嘆的聲音，到處都只聽到這種聲音，預示著他不久就要墮落。這時，諸天聽到這些聲音后，色究竟天、他化自在天等，都紛紛來到兜率天，夜摩天、四天王天聽到這些聲音后，也都聚集到兜率天。像這樣，乃至龍王、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、鳩槃荼、羅剎等居住在地的諸天，以及屬於欲界的諸天，都紛紛飛昇到兜率天，聚集在一起，共同說道：『我們現在看到護明天子，將要從兜率天降生到人間，當兜率天出現衰敗跡象時，人間的時間大約是十二年。』當時，色究竟天的一切諸天，都這樣想：『我以前曾見過補處菩薩從兜率天降生到人間時，情況和現在一樣。』他們這些諸天，現在看到護明菩薩大士顯現出五種衰敗的跡象，必定知道他將要降生到閻浮提。於是他們發出巨大的聲音，高聲說道：『人們啊，快點裝飾這個國土，菩薩大士不久將從兜率天降生到這裡，清掃清掃，佛要降生了。』這時，閻浮提這個地方，有五百位辟支佛，在一片樹林中修行居住。當時，這五百位辟支佛聽到這些聲音后，飛昇到空中，一起前往波羅奈城。到達那裡后，他們各自示現五種神通，身體騰空，發出煙焰，依次說出偈語，捨棄壽命，進入涅槃。 現代漢語譯本：『我們現在還能在哪裡安住呢？』這時，兜率天的天眾們，只聽到哭泣的聲音，各天宮殿的聲響此起彼伏，這聲音甚至傳到最上層的色究竟天，以及阿迦膩吒等諸天眾那裡，他們各自說道：『唉呀！可悲啊！護明菩薩現在已經顯現出五種衰敗的跡象，不久就要墜落，從兜率天下來了。』修羅宮殿里也充滿了哀嘆的聲音，到處都只聽到這種聲音，預示著他不久就要墮落。這時，諸天聽到這些聲音后，色究竟天、他化自在天等，都紛紛來到兜率天，夜摩天、四天王天聽到這些聲音后，也都聚集到兜率天。像這樣，乃至龍王、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、鳩槃荼、羅剎等居住在地的諸天，以及屬於欲界的諸天，都紛紛飛昇到兜率天，聚集在一起，共同說道：『我們現在看到護明天子，將要從兜率天降生到人間，當兜率天出現衰敗跡象時，人間的時間大約是十二年。』當時，色究竟天的一切諸天，都這樣想：『我以前曾見過補處菩薩從兜率天降生到人間時，情況和現在一樣。』他們這些諸天，現在看到護明菩薩大士顯現出五種衰敗的跡象，必定知道他將要降生到閻浮提。於是他們發出巨大的聲音，高聲說道：『人們啊，快點裝飾這個國土，菩薩大士不久將從兜率天降生到這裡，清掃清掃，佛要降生了。』這時，閻浮提這個地方，有五百位辟支佛，在一片樹林中修行居住。當時，這五百位辟支佛聽到這些聲音后，飛昇到空中，一起前往波羅奈城。到達那裡后，他們各自示現五種神通，身體騰空，發出煙焰，依次說出偈語，捨棄壽命，進入涅槃。

English version: 'Where can we now abide?' At that time, the assembly of the Tusita Heaven only heard cries, and the sounds of the heavenly palaces echoed one after another. This sound even reached the highest Akanistha Heaven and the assemblies of the Akanistha gods, who each said to one another: 'Alas! Woe is us! The Bodhisattva Protector of Light is now showing the five signs of decay, and will soon fall, descending from Tusita.' And the Asura palaces were filled with cries of lamentation, and everywhere only this sound was heard, foretelling his imminent fall. When the gods heard these sounds, the Akanistha, Paranirmitavasavartin, and other heavens all came down to Tusita Heaven. The Yama and Four Heavenly Kings, having heard these sounds, all gathered in the Tusita Heaven. Likewise, even the Dragon Kings, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, Kumbhandas, Rakshasas, and other earth-dwelling gods, those belonging to the Desire Realm, all flew up to Tusita Heaven, gathering in one place, and said to one another: 'We now see the Prince Protector of Light, who will descend from Tusita to be born in the human world. When the signs of decay appear in Tusita Heaven, it is equivalent to twelve years in the human realm.' At that time, all the gods of the Suddhavasa Heavens thought: 'I have seen before when the Bodhisattva destined for Buddhahood descended from Tusita to be born in the human world, and it was no different from this.' These gods, now seeing the Great Bodhisattva Protector of Light showing the five signs of decay, surely knew that he would descend to Jambudvipa. They then raised a great cry, proclaiming: 'People, adorn this land, the Great Bodhisattva will soon descend from Tusita Heaven to be born here. Clean, clean, the Buddha is about to be born.' At that time, in this land of Jambudvipa, there were five hundred Pratyekabuddhas, dwelling in a forest, practicing the Way. When these five hundred Pratyekabuddhas heard these sounds, they flew into the sky, and together went to the city of Varanasi. Having arrived there, they each displayed five kinds of supernatural powers, rising into the sky, emitting smoke and flames, and successively reciting verses, abandoning their lives, and entering Nirvana. English version: 'Where can we now abide?' At that time, the assembly of the Tusita Heaven only heard cries, and the sounds of the heavenly palaces echoed one after another. This sound even reached the highest Akanistha Heaven and the assemblies of the Akanistha gods, who each said to one another: 'Alas! Woe is us! The Bodhisattva Protector of Light is now showing the five signs of decay, and will soon fall, descending from Tusita.' And the Asura palaces were filled with cries of lamentation, and everywhere only this sound was heard, foretelling his imminent fall. When the gods heard these sounds, the Akanistha, Paranirmitavasavartin, and other heavens all came down to Tusita Heaven. The Yama and Four Heavenly Kings, having heard these sounds, all gathered in the Tusita Heaven. Likewise, even the Dragon Kings, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, Kumbhandas, Rakshasas, and other earth-dwelling gods, those belonging to the Desire Realm, all flew up to Tusita Heaven, gathering in one place, and said to one another: 'We now see the Prince Protector of Light, who will descend from Tusita to be born in the human world. When the signs of decay appear in Tusita Heaven, it is equivalent to twelve years in the human realm.' At that time, all the gods of the Suddhavasa Heavens thought: 'I have seen before when the Bodhisattva destined for Buddhahood descended from Tusita to be born in the human world, and it was no different from this.' These gods, now seeing the Great Bodhisattva Protector of Light showing the five signs of decay, surely knew that he would descend to Jambudvipa. They then raised a great cry, proclaiming: 'People, adorn this land, the Great Bodhisattva will soon descend from Tusita Heaven to be born here. Clean, clean, the Buddha is about to be born.' At that time, in this land of Jambudvipa, there were five hundred Pratyekabuddhas, dwelling in a forest, practicing the Way. When these five hundred Pratyekabuddhas heard these sounds, they flew into the sky, and together went to the city of Varanasi. Having arrived there, they each displayed five kinds of supernatural powers, rising into the sky, emitting smoke and flames, and successively reciting verses, abandoning their lives, and entering Nirvana.

。

「爾時護明菩薩大士，見彼天眾及梵釋天、護世、諸龍、毗舍阇等，觀察彼眾，心意泰然，不恐不驚，不疑不畏，出柔軟語，而告之言：『汝諸仁者！各各當知！如我今見有此五種衰相出時，不久從於兜率天下生於人間。』時梵釋等諸天報言：『尊者護明！如尊所見，五種衰相出現之者，尊必不久當下兜率生於人間，尊可憶念昔本行愿。』時彼無量百千天眾，發是語已，遍體戰慄，身毛皆豎，心大驚怖，合十指掌，頂禮護明。

「爾時，護明告彼眾言：『我今必下，決定無疑。時今已至，是故汝等應念無常，當想未來恐怖之事，汝等善觀身體穢污，心強愛著，以是諸欲共相纏繞，于生死中，不得出離。如是臭形，甚可厭惡。汝等一切，合十指掌，觀我身體，及諸眾生，相與未能免脫此法。是故汝等為我莫愁，為我莫苦。』彼諸天言：『尊者護明！唯愿尊者慈悲普覆，亦莫更生其餘諸心，但念往昔本誓因緣，億劫生身，尊亦曾受天人業果。往昔所造善業因緣，憶念彼施善根法行，于諸眾生，生慈悲心

現代漢語譯本 『那時，護明菩薩大士，看到那些天眾以及梵天、帝釋天、護世神、諸龍、毗舍阇等，觀察著他們，內心平靜安詳，不恐懼不驚慌，不疑惑不畏懼，用柔和的語言告訴他們說：『你們各位！應當知道！當我看到這五種衰敗的跡象出現時，不久就會從兜率天降生到人間。』當時，梵天、帝釋天等諸天回答說：『尊者護明！如您所見，五種衰敗的跡象出現，您必定不久將從兜率天降生到人間，您應該憶念過去所發的本願。』當時，無數百千天眾，說了這些話后，全身戰慄，汗毛豎立，內心非常驚恐，合起十指，頂禮護明。 『那時，護明告訴他們說：『我必定要下生，這是毫無疑問的。時間已經到了，所以你們應當想到無常，應當想到未來恐怖的事情，你們好好看看身體的污穢，內心卻強烈地愛著它，因為這些慾望互相纏繞，在生死輪迴中，無法解脫。像這樣臭穢的身體，實在令人厭惡。你們大家，合起十指，看看我的身體，以及所有眾生，都不能免除這種規律。所以你們不要為我憂愁，不要為我痛苦。』那些天人說：『尊者護明！只希望您慈悲普照，也不要再生其他想法，只要憶念往昔的誓願因緣，億劫以來，您也曾受過天人的業報。憶念過去所造的善業因緣，憶念那些佈施的善根和修行，對一切眾生，生起慈悲心。』

English version At that time, the Bodhisattva Mahasattva Protector of Light, seeing those heavenly beings, as well as Brahma, Indra, the world protectors, dragons, and Pisacas, observed them with a calm and peaceful mind, without fear or alarm, doubt or dread. He spoke in gentle words, saying: 'All of you! You should know! When I see these five signs of decline appear, I will soon descend from the Tushita Heaven to be born in the human world.' Then Brahma, Indra, and the other gods replied: 'Venerable Protector of Light! As you have seen, when the five signs of decline appear, you will surely soon descend from the Tushita Heaven to be born in the human world. You should remember your original vows from the past.' At that time, countless hundreds and thousands of heavenly beings, having spoken these words, trembled all over, their hair stood on end, and their hearts were greatly terrified. They joined their palms together and bowed in reverence to the Protector of Light. At that time, the Protector of Light told them: 'I will surely descend, there is no doubt about it. The time has come, therefore you should contemplate impermanence, and think about the terrifying events of the future. You should carefully observe the filth of the body, yet your hearts strongly cling to it. Because of these desires, you are entangled with each other, and in the cycle of birth and death, you cannot be liberated. Such a foul-smelling body is truly disgusting. All of you, join your palms together, look at my body, and all living beings, none can escape this law. Therefore, do not grieve for me, do not suffer for me.' Those heavenly beings said: 'Venerable Protector of Light! We only hope that your compassion will universally cover us, and that you will not give rise to any other thoughts. Just remember the causes and conditions of your past vows. For countless eons, you have also received the karmic rewards of gods and humans. Remember the good karmic causes you created in the past, remember those acts of giving, the roots of goodness, and the practices, and generate compassion for all living beings.'

。』護明菩薩，報諸天言：『汝等當知！一切眾生，於世間中及以生處，但令是有，但令是生，不免分離，況復於我？又諸眾生，皆悉無常，恩愛別離，云何得脫？』

「是時，諸天覆更白言：『希有希有！尊者護明！難可思議，能于無常境界之中，臨舍壽時，心得辯才，一種達解，無有別異。尊者護明！又復一切自余諸天，見此五種衰相現時，心即憂愁，失於正念。』護明菩薩復更重告諸天眾言：『一生補處諸菩薩等，善根增長，知諸有處，于功德中寂定其心，苦來逼切不生諸惱，乃至不隨諸苦而行，能於一切諸眾生邊，起大慈悲。』時諸天言：『如是如是！尊者護明！一切眾生，于彼人間，種諸善根，生此天宮，此處福盡，還即退下。』

「護明菩薩復告天言：『我以是故，見人天中有是過失。我今從此下生人間，為諸世間一切眾生，滅盡諸苦。』是時彼中，有一天女，愛樂戀著護明菩薩，復更別告一天女言：『我等可至閻浮提中觀我大家護明菩薩，於何處生？』彼天女言：『我今亦樂於閻浮提。何以故？我之大家欲生彼處，是故我亦愿在彼間。』時二天女，復相謂言：『我亦不為此大家故，愿往生彼

現代漢語譯本：護明菩薩告訴諸天說：『你們應當知道！一切眾生，在世間以及出生之處，只要存在，只要有生，就免不了分離，何況是我呢？而且一切眾生，都是無常的，恩愛終將別離，又怎麼能逃脫呢？』 這時，諸天又稟告說：『稀有啊，稀有！尊者護明！真是難以思議，能在無常的境界中，臨近壽命終結時，心中還能有辯才，一種通達的理解，沒有絲毫差別。尊者護明！而且其他所有的天人，見到這五種衰敗的跡象出現時，心中就會憂愁，失去正念。』護明菩薩又再次告訴諸天大眾說：『一生補處的菩薩們，善根增長，知道一切存在之處，在功德中寂靜其心，苦難來臨逼迫也不會產生煩惱，甚至不會隨著苦難而行動，能在一切眾生身邊，生起大慈悲心。』這時諸天說：『是這樣的，是這樣的！尊者護明！一切眾生，在人間種下各種善根，才能生到這天宮，這裡的福報享盡，就會退下。』 護明菩薩又告訴諸天說：『我正是因為這樣，看到人天之中有這樣的過失。我現在要從這裡下生到人間，為世間一切眾生，滅盡各種痛苦。』這時，那裡有一位天女，愛慕戀著護明菩薩，又另外告訴一位天女說：『我們可以到閻浮提去看看我的大家護明菩薩，會在哪裡出生？』那位天女說：『我現在也樂意去閻浮提。為什麼呢？我的大家想要在那裡出生，所以我也是願意在那裡的。』這時兩位天女，又互相說道：『我也不僅僅是爲了這位大家，才願意往生到那裡』

English version: The Bodhisattva Protector of Light said to the gods, 『You should know! All sentient beings, in the world and in the place of birth, as long as they exist, as long as there is birth, cannot avoid separation, let alone me? Moreover, all sentient beings are impermanent, and love and affection will eventually be separated, how can they escape?』 At this time, the gods reported again, 『Rare, rare! Venerable Protector of Light! It is truly inconceivable that in the realm of impermanence, when approaching the end of life, the mind can still have eloquence, a kind of thorough understanding, without any difference. Venerable Protector of Light! Moreover, all the other gods, when they see these five signs of decay appear, their hearts become worried and they lose their right mindfulness.』 The Bodhisattva Protector of Light again told the assembly of gods, 『Bodhisattvas who are one birth away from Buddhahood, their roots of goodness grow, they know all places of existence, they quiet their minds in merit, they do not generate afflictions when suffering comes and presses, and they do not even act according to suffering, they can generate great compassion for all sentient beings.』 At this time, the gods said, 『It is so, it is so! Venerable Protector of Light! All sentient beings, who plant various roots of goodness in the human world, can be born in this heavenly palace, and when the blessings here are exhausted, they will descend.』 The Bodhisattva Protector of Light again told the gods, 『It is precisely because of this that I see such faults in the human and heavenly realms. I am now going to descend from here to the human world, to extinguish all kinds of suffering for all sentient beings in the world.』 At this time, there was a celestial maiden there, who loved and was attached to the Bodhisattva Protector of Light, and she told another celestial maiden, 『We can go to Jambudvipa to see where my great master, the Bodhisattva Protector of Light, will be born?』 That celestial maiden said, 『I am also willing to go to Jambudvipa now. Why? My great master wants to be born there, so I am also willing to be there.』 At this time, the two celestial maidens said to each other, 『I am not only willing to be born there for the sake of this great master』

。何以故？我此大家往閻浮提，則有無量無邊眾生種諸善根，于中信受，而行教化，復有無量無邊眾生，修諸福業，來生此處。』

佛本行集經卷第五 大正藏第 03 冊 No. 0190 佛本行集經

佛本行集經卷第六

隋天竺三藏阇那崛多譯上托兜率品下

「爾時，兜率天眾之中，有一天子，名曰金團，往昔已來，數曾下到閻浮提地。護明知已，告金團言：『金團天子！汝數下至閻浮提中，汝應知彼城邑聚落諸王種族。一生菩薩，當生何家？』金團天子報言：『尊者！我甚知之，尊者善聽，我今當說。』護明言：『善。』金團說言：『此之三千大千世界，有一菩提道場處所，在彼閻浮摩伽陀國境界之內，是昔諸王成阿耨多羅三藐三菩提處。尊者護明！彼中有河名為恒河，其河南岸，有於一山，是舊仙人所居停處，然其彼處名毗阇羅，亦名般荼婆毗富羅，耆阇崛山，共相圍繞，以為眷屬。彼山牢固，其色猶如綠摩尼寶，中有聚落，名曰山饒。去山不遠，有一大城，名為王舍。其城往昔有一王仙，名優荼波梨，種姓以來常為王治，妃是善見大王之族，為大夫人，其子為王，名婆奚迦，今現治在摩伽陀國，繼彼優荼王仙之後。尊者護明！往生閻浮，堪為彼王作于長子

『這是什麼緣故呢？因為我們這些大天眾如果前往閻浮提，就會有無量無邊的眾生種下各種善根，其中有些會信受佛法，從而接受教化；還有無量無邊的眾生，會修習各種福業，從而來生到這裡。』

《佛本行集經》卷第五 大正藏第 03 冊 No. 0190 《佛本行集經》

《佛本行集經》卷第六

隋朝天竺三藏阇那崛多譯 上托兜率品下

『當時，兜率天眾之中，有一位天子，名叫金團，他過去曾多次下到閻浮提。護明知道后，告訴金團說：『金團天子！你多次下到閻浮提，你應該知道那裡的城邑聚落和各個王族。一位一生補處的菩薩，應當出生在哪個家族？』金團天子回答說：『尊者！我非常瞭解，請尊者仔細聽，我現在就說。』護明說：『好。』金團說：『在這三千大千世界中，有一個菩提道場，位於閻浮提摩伽陀國的境內，那是過去諸佛成就阿耨多羅三藐三菩提的地方。尊者護明！那裡有一條河叫做恒河，恒河南岸有一座山，是過去仙人居住的地方，那裡叫做毗阇羅，也叫做般荼婆毗富羅，耆阇崛山，它們互相環繞，形成一個整體。那座山非常堅固，顏色像綠色的摩尼寶，山中有一個聚落，叫做山饒。離山不遠，有一座大城，叫做王舍城。這座城過去有一位王仙，名叫優荼波梨，他的種姓一直以來都是由國王統治，他的妃子是善見大王的後裔，是大夫人，他們的兒子是國王，名叫婆奚迦，現在統治著摩伽陀國，繼承了優荼王仙的王位。尊者護明！將要往生閻浮提的菩薩，適合做這位國王的長子。

'Why is that? Because if we, this great assembly, go to Jambudvipa, there will be countless sentient beings who plant various roots of goodness. Among them, some will believe and accept the teachings, and be transformed. Furthermore, countless sentient beings will cultivate various meritorious deeds, and be reborn here.'

The Sutra of the Collection of the Buddha's Past Deeds, Volume 5 Taisho Tripitaka Volume 03, No. 0190, The Sutra of the Collection of the Buddha's Past Deeds

The Sutra of the Collection of the Buddha's Past Deeds, Volume 6

Translated by the Tripiṭaka Master Jñānagupta of India during the Sui Dynasty, Upper Section on the Descent from Tuṣita

'At that time, among the assembly of the Tuṣita Heaven, there was a deva son named Golden Cluster, who had descended to Jambudvipa many times in the past. Knowing this, Protector of Light said to Golden Cluster: 'Golden Cluster, deva son! You have descended to Jambudvipa many times, you should know the cities, villages, and royal families there. In which family will a Bodhisattva who is in his last life before Buddhahood be born?' The deva son Golden Cluster replied: 'Venerable one! I know it very well. Venerable one, please listen carefully, I will now tell you.' Protector of Light said: 'Good.' Golden Cluster said: 'In this great trichiliocosm, there is a place of enlightenment, located within the territory of Magadha in Jambudvipa. It is the place where past Buddhas attained Anuttara-samyak-sambodhi. Venerable Protector of Light! There is a river called the Ganges, and on the south bank of the Ganges, there is a mountain, which is the dwelling place of past immortals. That place is called Vijara, also called Pandavapura, and Gṛdhrakūṭa Mountain, which surround each other, forming a whole. That mountain is very solid, its color is like a green mani jewel. In the mountain, there is a village called Shanrao. Not far from the mountain, there is a large city called Rajagriha. In the past, there was a king-sage named Udaya-pali, whose lineage has always been ruled by kings. His queen is from the lineage of King Sudarsana, and is the great queen. Their son is the king, named Bimbisara, who is now ruling the kingdom of Magadha, succeeding King Udaya-pali. Venerable Protector of Light! The Bodhisattva who will be born in Jambudvipa is suitable to be the eldest son of this king.'

。』護明菩薩，報金團言：『雖有此理，但彼王種，父母不凈，其城處邊，地勢堆阜，高下不平，純是溝坑，土沙礫石，荊棘諸草，少有泉池、諸河流水、樹木苑囿、花果園林。是故汝今，可更別觀余剎利種。』

「金團天子復作是言：『尊者護明！彼迦尸國波羅奈城，善光王仙有子，名為善丈夫王，彼王堪為尊者作父。』護明菩薩報金團言：『此理雖然，但迦尸國善丈夫王，有四種法，染著邪見。是故汝今可更別觀其餘王種，堪我生處。』

「金團天子復作是言：『尊者護明！憍薩羅國舍婆提城，彼城有王，名歧(居移反)羅耶，是憍薩羅大國之主，其身巨力，多有人民，尊者堪為彼王作子。』護明菩薩報金團言：『此理雖然，但彼國主憍薩羅王，是摩登伽苗裔種類，父母不凈雜穢而生，兼上世來非是王種，小心下賤，意氣不高；又其家中，資財薄少，雖有七寶，金銀琉璃瑪瑙真珠，不能具足。是故汝今別更為我觀諸剎利堪我生處。』

「金團天子復作是言：『尊者護明！彼跋蹉國拘睒彌城，王名千勝，其王有子，名為百勝。彼王多有象馬七珍、四兵具足。尊者堪為彼王作子

現代漢語譯本：護明菩薩對金團說：『雖然有這個道理，但那個國王的後代，父母不清凈，而且他們的城池地處邊遠，地勢高低不平，到處是溝壑坑洼，泥沙碎石，荊棘雜草叢生，很少有泉水池塘、河流，也沒有樹木園林、花果園。因此，你現在可以再去看看其他剎帝利種姓。』 金團天子又說：『尊者護明！迦尸國的波羅奈城，善光王仙有個兒子，名叫善丈夫王，那位國王可以做尊者的父親。』護明菩薩對金團說：『這個道理雖然不錯，但迦尸國的善丈夫王有四種行為，執著于邪見。所以你現在可以再去看看其他國王的後代，哪裡適合我出生。』 金團天子又說：『尊者護明！憍薩羅國的舍婆提城，那裡有個國王，名叫歧羅耶，是憍薩羅大國的君主，他身強力壯，有很多人民，尊者可以做他的兒子。』護明菩薩對金團說：『這個道理雖然不錯，但那個國主憍薩羅王，是摩登伽的後代，父母不清凈，血統混雜，而且從上代開始就不是王族，心胸狹窄，沒有遠大志向；而且他們家裡的財富也很少，雖然有七寶，金銀琉璃瑪瑙珍珠，但並不齊全。所以你現在再為我看看其他剎帝利，哪裡適合我出生。』 金團天子又說：『尊者護明！跋蹉國的拘睒彌城，國王名叫千勝，他的兒子名叫百勝。那位國王有很多象馬、七種珍寶，四種兵器也都很齊全。尊者可以做他的兒子。』

English version: The Bodhisattva Protector of Light said to Golden Group: 『Although this is reasonable, that king's descendants have impure parents, and their city is located in a remote area with uneven terrain, full of ditches and pits, sand and gravel, and overgrown with thorns and weeds. There are few springs, ponds, or rivers, and no trees, gardens, or orchards. Therefore, you should now look for other Kshatriya lineages.』 The celestial prince Golden Group then said: 『Venerable Protector of Light! In the city of Varanasi in the Kashi kingdom, King Good Light Immortal has a son named King Good Man, that king could be your father.』 The Bodhisattva Protector of Light said to Golden Group: 『Although this is reasonable, King Good Man of Kashi has four kinds of behaviors and is attached to wrong views. Therefore, you should now look for other king's descendants, where it is suitable for me to be born.』 The celestial prince Golden Group then said: 『Venerable Protector of Light! In the city of Shravasti in the Kosala kingdom, there is a king named Kiliya, who is the ruler of the great Kosala kingdom. He is strong and has many people. You could be his son.』 The Bodhisattva Protector of Light said to Golden Group: 『Although this is reasonable, that ruler, King Kiliya of Kosala, is a descendant of the Matanga lineage, with impure parents and mixed blood. Moreover, they have not been royalty since their ancestors, they are narrow-minded and lack ambition; and their family's wealth is also scarce. Although they have the seven treasures, gold, silver, lapis lazuli, agate, and pearls, they are not complete. Therefore, you should now look for other Kshatriyas for me, where it is suitable for me to be born.』 The celestial prince Golden Group then said: 『Venerable Protector of Light! In the city of Kaushambi in the Vatsa kingdom, the king is named Thousand Victories, and his son is named Hundred Victories. That king has many elephants, horses, seven treasures, and four kinds of weapons. You could be his son.』

。』護明菩薩報金團言：『此理雖然，但跋蹉王，母不賢良，從他丈夫，生於是子，非正王種；然其彼王，亦長宣說斷見之事。是故汝更觀余剎利，我何處生。』

「金團天子復作是言：『此金剛國，有一城邑，名毗耶離，穀米豐饒，無有饑饉，人民安樂，國土莊嚴，譬如天宮，一種無異。彼城國王，樹王之子，種姓清凈，無可穢嫌。彼國王宮庫藏之內，多有金銀珍寶等物，一切具足，無所乏少。尊者堪為彼王作子。』護明菩薩報金團言：『此理實然，毗耶離主，上世已來，真是王種；但彼國人，心性剛強，各各自用，稱我是王，憍慢熾盛，放逸自高，不共其餘異類相雜，又無尊卑大小禮節，自言我解，自言我知，雖復有王，不肯承事，云自法是，不從他求。是故汝今更觀余處剎利王種，我生何家。』

「金團天子復作是言：『尊者護明！彼摩波槃提國，有優阇耶那城，明燈王子，名為滿足，居住彼城。其王身體，大有威力，多諸左右，能破一切敵國怨家。尊者堪為彼王作子。』護明菩薩報金團言：『此理雖然，但彼國王，無有一法可軌之行，嚴酷暴惡，不信因果。是故汝今可更別觀余王種姓，任我生處

現代漢語譯本：護明菩薩對金團說：『這個道理雖然是這樣，但是跋蹉王，他的母親不賢良，是跟隨他的丈夫，才生下這個兒子，不是真正的王族血統；而且那個國王，也經常宣揚斷滅見。所以你再看看其他的剎帝利，我應該在哪裡出生。』 金團天子又說：『這個金剛國，有一個城邑，名叫毗耶離，那裡穀米豐饒，沒有饑荒，人民安樂，國土莊嚴，就像天宮一樣，沒有什麼不同。那個城的國王，是樹王的兒子，血統清凈，沒有什麼可挑剔的。那個國王的宮殿庫房裡，有很多金銀珍寶等物品，一切都具備，沒有什麼缺乏的。尊者可以做那個國王的兒子。』護明菩薩對金團說：『這個道理確實是這樣，毗耶離的國王，從上古以來，確實是真正的王族血統；但是那個國家的人，心性剛強，各自為是，都自稱是王，驕傲自大，放縱自高，不和其他不同的人相處，也沒有尊卑大小的禮節，自以為自己明白，自以為自己知道，即使有國王，也不肯侍奉，說自己的法是對的，不向別人求教。所以你現在再看看其他地方的剎帝利王族，我應該出生在哪個家族。』 金團天子又說：『尊者護明！那個摩波槃提國，有優阇耶那城，明燈王子，名叫滿足，居住在那個城裡。那個國王身體強壯，很有威力，有很多部下，能夠擊破一切敵國仇敵。尊者可以做那個國王的兒子。』護明菩薩對金團說：『這個道理雖然是這樣，但是那個國王，沒有一種可以遵循的法則，嚴酷暴虐，不相信因果。所以你現在可以再看看其他的王族血統，讓我出生在哪裡。』

English version: The Bodhisattva Protector of Light replied to Golden Orb, 『Although this is true, King Vatsa』s mother was not virtuous. She followed her husband and gave birth to this son, who is not of true royal lineage. Moreover, that king often propagates the doctrine of annihilation. Therefore, you should look at other Kshatriyas and see where I should be born.』 The celestial being Golden Orb then said, 『In this Vajra Kingdom, there is a city called Vaishali, where grains are abundant, there is no famine, the people are peaceful, and the land is magnificent, like a heavenly palace, with no difference. The king of that city is the son of King Tree, of pure lineage, with no blemish. In the king』s palace treasury, there are many gold, silver, and precious jewels, everything is complete, and nothing is lacking. Venerable one, you are fit to be that king』s son.』 The Bodhisattva Protector of Light replied to Golden Orb, 『This is indeed true. The ruler of Vaishali, from ancient times, is of true royal lineage. However, the people of that country are stubborn, each doing as they please, all claiming to be kings, arrogant and conceited, not mingling with others of different kinds, and having no etiquette of respect for elders or superiors. They claim to understand and know everything themselves, and even if there is a king, they refuse to serve him, saying their own dharma is correct and not seeking guidance from others. Therefore, you should now look at other Kshatriya royal lineages and see which family I should be born into.』 The celestial being Golden Orb then said, 『Venerable Protector of Light! In the country of Mahapavanti, there is the city of Ujjayini, where Prince Bright Lamp, named Contentment, resides. That king is physically strong and powerful, with many followers, capable of defeating all enemy nations. Venerable one, you are fit to be that king』s son.』 The Bodhisattva Protector of Light replied to Golden Orb, 『Although this is true, that king does not follow any righteous path, is cruel and violent, and does not believe in cause and effect. Therefore, you should now look at other royal lineages and decide where I should be born.』

。』

「金團天子復作是言：『尊者護明！彼閻浮提摩頭羅城，有一大王，名曰善臂，其子稱為自在健將。尊者堪為彼王作子。』護明菩薩報金團言：『此理雖然，但彼國王邪見家生，以如是故，一生補處菩薩大士，不得生彼邪見之家。是故汝今可更別觀余王種姓，我何處生。』

「金團天子復作是言：『尊者護明！此白象城，般紐王種，勇健威猛，可喜端正，世無有雙，能破強鄰一切怨敵。尊者堪為彼王作子。』護明菩薩報金團言：『此理雖然，但般紐王，種姓清凈，為彼雜類之所擾亂。何以故？彼王長子，名逾地師絺羅，是于梵天法王之子；第二名為毗摩斯那風神王子，第三名為頞純那者，是帝釋子；復有二子，別母而生，一名那拘羅，二名娑呵提婆，此二子者，是星宿天阿輸那子。是故汝今可更別觀余王種姓，我何處生。』

「金團天子復作是言：『尊者護明！彼閻浮提𥧌洟羅城，𥧌洟羅種，王名善友，多饒象馬車乘牛羊，一切資生，悉皆具足，無量眾寶，庫藏豐盈，金銀真珠，未嘗乏少，彼王有友常樂勤修法行之事。尊者堪為彼王作子。』護明菩薩報金團言：『此理實然，其善友王，雖有如是具足之法，但彼國王年老衰邁，更不復能營理國務，又其王今多饒諸子

現代漢語譯本： 金團天子又這樣說：『尊者護明！在閻浮提的摩頭羅城，有一位大王，名叫善臂，他的兒子被稱為自在健將。尊者可以做他的兒子。』護明菩薩回答金團說：『這個道理雖然是這樣，但是那位國王是邪見之家，因此，一生補處的菩薩大士，不能出生在邪見之家。所以你現在可以再看看其他的王族，我應該在哪裡出生。』 金團天子又這樣說：『尊者護明！在白象城，般紐王族，勇猛強健，令人喜愛，端正無比，世上沒有能與之相比的，能擊敗所有強大的鄰國和敵人。尊者可以做他的兒子。』護明菩薩回答金團說：『這個道理雖然是這樣，但是般紐王的種姓雖然清凈，卻被其他雜類所擾亂。為什麼呢？因為他的長子名叫逾地師絺羅，是梵天法王的兒子；第二個兒子名叫毗摩斯那，是風神王子；第三個兒子名叫頞純那，是帝釋的兒子；還有兩個兒子，是不同母親所生，一個叫那拘羅，一個叫娑呵提婆，這兩個兒子是星宿天阿輸那的兒子。所以你現在可以再看看其他的王族，我應該在哪裡出生。』 金團天子又這樣說：『尊者護明！在閻浮提的𥧌洟羅城，𥧌洟羅族，國王名叫善友，擁有大量的象、馬、車乘、牛羊，一切生活物資都非常充足，無數的珍寶，倉庫充盈，金銀珍珠，從不缺少，而且這位國王有一位朋友，經常喜歡勤修佛法。尊者可以做他的兒子。』護明菩薩回答金團說：『這個道理確實是這樣，善友王雖然有這樣完備的條件，但是這位國王年老體衰，不能再處理國家政務，而且他現在有很多兒子。』

English version: The celestial being, Golden Orb, spoke again, saying: 『Venerable Protector of Light! In the city of Mathura in Jambudvipa, there is a great king named Good Arm, whose son is called the Unrestrained Warrior. You, Venerable One, are fit to be his son.』 The Bodhisattva Protector of Light replied to Golden Orb, saying: 『Although this is true, that king is born into a family of wrong views, and therefore, a Bodhisattva who is one birth away from Buddhahood cannot be born into a family of wrong views. Therefore, you should now look at other royal lineages to see where I should be born.』 The celestial being, Golden Orb, spoke again, saying: 『Venerable Protector of Light! In the city of White Elephant, the lineage of King Panyu is brave and powerful, pleasing and upright, unparalleled in the world, and able to defeat all strong neighbors and enemies. You, Venerable One, are fit to be his son.』 The Bodhisattva Protector of Light replied to Golden Orb, saying: 『Although this is true, King Panyu』s lineage, though pure, is disturbed by other mixed lineages. Why is that? Because his eldest son is named Yudi Shichiluo, who is the son of the Brahma Dharma King; the second son is named Vimasina, who is the prince of the Wind God; the third son is named Erchunna, who is the son of Indra; and there are two other sons, born of different mothers, one named Nakula and the other named Sahadeva, and these two sons are the sons of the star god Ashuna. Therefore, you should now look at other royal lineages to see where I should be born.』 The celestial being, Golden Orb, spoke again, saying: 『Venerable Protector of Light! In the city of Shanila in Jambudvipa, the lineage of Shanila, the king is named Good Friend, who has abundant elephants, horses, chariots, cattle, and sheep, and all the necessities of life are fully provided. There are countless treasures, the storehouses are full, and gold, silver, and pearls are never lacking. Moreover, this king has a friend who often enjoys diligently practicing the Dharma. You, Venerable One, are fit to be his son.』 The Bodhisattva Protector of Light replied to Golden Orb, saying: 『This is indeed true, King Good Friend, although he has such complete conditions, is old and frail and can no longer manage state affairs, and he now has many sons.』

。是故汝今可更別觀余王種類，我何處生。』

「金團天子復作是言：『此等並是中國之王，復更別有邊地之國邪見諸王。毗紐海洲，有一國主，婆羅門種，治化在於毗紐之上，名月支王；父母種姓清凈具足，兼解祭祀諸天之法，四毗陀論，皆悉了知。尊者堪為彼王作子。』護明菩薩報金團言：『此理雖然，但我下生，出家成道，要須剎利，不欲生彼婆羅門家。是故汝今唯覓剎利，我生何處。』

「金團天子復作是言：『我于閻浮一切諸國，處處聚落，處處諸王，處處村舍，處處城邑，處處剎利，各住諸城，而是剎利，造種種業。我為尊者，經歷已來，生於無量疲極苦惱，心迷意亂，更不復能觀看余處；設復觀察，口亦不能如是宣說。』護明菩薩報金團言：『實如汝語，然汝要須為我選覓一剎帝利清凈之家，堪我生處。』

「金團天子復作是言：『我為尊者，苦惱愁憂，處處觀察，忽然忘失一剎利家。』護明菩薩問金團言：『其名云何？』金團白言：『有一剎利，元本已來，從於大眾，平量安立，世世轉輪聖王之種，乃至苷蔗苗裔已來，子孫相承，在彼迦毗羅婆蘇都釋種所生，其王名為師子頰王，其子名為輸頭檀王；一切世間天人之中，有大名稱。尊者堪為彼王作子

『因此，你現在可以再去看看其他國王的種類，我將出生在哪裡。』 金團天子又說：『這些都是中國的國王，還有其他邊遠地區的國家和持有邪見的國王。在毗紐海洲，有一位國王，是婆羅門種姓，統治著毗紐之上，名叫月支王；他的父母種姓清凈具足，並且懂得祭祀諸天的方法，四部吠陀論，都完全瞭解。尊者可以做他的兒子。』護明菩薩告訴金團：『這個道理雖然是這樣，但我下生，是要出家成道，必須是剎帝利種姓，不想出生在婆羅門家。所以你現在只尋找剎帝利，我將出生在哪裡。』 金團天子又說：『我在閻浮提的一切國家，各個聚落，各個國王，各個村舍，各個城邑，各個剎帝利，都住在各個城市，而這些剎帝利，造作各種各樣的業。我爲了尊者，經歷了無數的疲憊和苦惱，心迷意亂，再也不能去看其他地方了；即使再觀察，口也不能像這樣說出來。』護明菩薩告訴金團：『確實像你所說，但你必須為我選擇一個剎帝利清凈的家庭，適合我出生的地方。』 金團天子又說：『我爲了尊者，苦惱憂愁，到處觀察，忽然忘記了一個剎帝利家。』護明菩薩問金團：『他的名字叫什麼？』金團回答說：『有一個剎帝利，從一開始，就從大眾中，公平地被擁立，世世代代都是轉輪聖王的後裔，乃至從甘蔗苗裔以來，子孫相傳，出生在迦毗羅婆蘇都釋種，他的國王名叫師子頰王，他的兒子名叫輸頭檀王；在一切世間天人之中，有很大的名聲。尊者可以做他的兒子。』

'Therefore, you can now go and look at other types of kings, where I will be born.' The celestial being, Golden Cluster, then said: 'These are all kings of China, and there are other kings of border regions and those with heretical views. In the Vishnu Sea Continent, there is a king, of the Brahmin caste, ruling over Vishnu, named King Yuezhi; his parents' lineage is pure and complete, and he understands the methods of offering sacrifices to the gods, and is fully versed in the four Vedas. The Venerable One is fit to be his son.' The Bodhisattva Protector of Light replied to Golden Cluster: 'Although this is true, when I descend to be born, I will leave home to attain enlightenment, and must be of the Kshatriya caste, and do not wish to be born into a Brahmin family. Therefore, you must now only seek out a Kshatriya, where I will be born.' The celestial being, Golden Cluster, then said: 'In all the countries of Jambudvipa, in every settlement, every king, every village, every city, every Kshatriya, all live in various cities, and these Kshatriyas create all kinds of karma. For the sake of the Venerable One, I have experienced countless fatigue and suffering, my mind is confused and disoriented, and I can no longer look at other places; even if I were to observe again, my mouth could not speak as such.' The Bodhisattva Protector of Light replied to Golden Cluster: 'It is indeed as you say, but you must choose for me a pure Kshatriya family, suitable for my birth.' The celestial being, Golden Cluster, then said: 'For the sake of the Venerable One, I have been troubled and worried, observing everywhere, and suddenly forgot about one Kshatriya family.' The Bodhisattva Protector of Light asked Golden Cluster: 'What is his name?' Golden Cluster replied: 'There is a Kshatriya, from the very beginning, who was fairly established by the masses, and whose lineage has been that of a Chakravartin king for generations, even from the descendants of the sugarcane lineage, passed down through the generations, born in the Shakya clan of Kapilavastu, whose king is named King Simhahanu, and his son is named King Suddhodana; among all the gods and humans in the world, he has great renown. The Venerable One is fit to be his son.'

。』護明菩薩報金團言：『善哉善哉！金團天子！汝善觀察諸王種家，我亦念在於此家生，我今深心如汝所說。金團當知！我定往生彼家作子。金團！往昔一生補處菩薩，所託家者，有六十種功德具足，滿於彼家。何等六十？彼家本來清凈好種(一)。一切諸聖恒觀彼家(二)。彼家不行一切惡事(三)。彼家所生悉皆清凈(四)。彼家種姓真正無雜(五)。彼家體胤嫡嫡相承，無有斷絕(六)。彼家昔來不斷王種(七)。彼家所生一切諸王，皆是往昔深種善根(八)。生彼家者，常為諸聖之所讚歎(九)。彼家生者，具大威德(十)。彼家多有端正婦女(十一)。彼家多有智慧男兒(十二)。彼家所生，心性調順(十三)。彼家所生，無有戲調(十四)。彼家生者，無所可畏(十五)。彼家生者，不曾怯弱(十六)。彼家生者，聰明多智(十七)。彼家生者，多解工巧(十八)。彼家生者，皆畏過罪(十九)。彼家所生，不與世間工巧雜合，亦不貪財以為活命(二十)。彼家所生，常存朋友(二十一)。彼家所生，不以殺害諸蟲諸獸以自活命(二十二)。彼家種姓恒知恩義(二十三)。彼家種族能修苦行(二十四)。彼家所生，不隨他轉(二十五)。彼家所生，不曾懷恨(二十六)

現代漢語譯本 『護明菩薩對金團說：『太好了，太好了！金團天子！你善於觀察各國王族的家世，我也正想著要出生在這樣的家族。我現在的心意和你所說的一樣。金團你要知道！我決定往生到那個家族做兒子。金團！過去一生補處的菩薩，所選擇託生的家族，有六十種功德圓滿，具備在那個家族。是哪六十種呢？那個家族本來就清凈美好（一）。一切聖賢常常關注那個家族（二）。那個家族不做任何惡事（三）。那個家族所出生的人都清凈（四）。那個家族的血統純正沒有雜質（五）。那個家族的血脈嫡系相傳，沒有斷絕（六）。那個家族自古以來王族血統不斷（七）。那個家族所出生的所有國王，都是過去深深種下善根的人（八）。出生在那個家族的人，常常被聖賢們讚歎（九）。那個家族出生的人，具有很大的威德（十）。那個家族有很多端莊美麗的女子（十一）。那個家族有很多聰明智慧的男子（十二）。那個家族出生的人，心性調和順從（十三）。那個家族出生的人，沒有戲謔調笑的行為（十四）。那個家族出生的人，沒有什麼可畏懼的（十五）。那個家族出生的人，不曾膽怯軟弱（十六）。那個家族出生的人，聰明而且多有智慧（十七）。那個家族出生的人，大多精通各種技藝（十八）。那個家族出生的人，都畏懼犯錯（十九）。那個家族出生的人，不與世俗的工匠混雜，也不貪圖錢財來維持生計（二十）。那個家族出生的人，常常珍惜朋友（二十一）。那個家族出生的人，不以殺害蟲獸來維持生計（二十二）。那個家族的血統總是懂得感恩和道義（二十三）。那個家族的種族能夠修行苦行（二十四）。那個家族出生的人，不隨波逐流（二十五）。那個家族出生的人，不曾懷恨在心（二十六）。』

English version 『Bodhisattva Protector of Light said to Golden Assembly: 『Excellent, excellent! Golden Assembly, Son of Heaven! You are skilled in observing the lineages of various royal families, and I am also thinking of being born into such a family. My intention now is the same as what you have said. Golden Assembly, you should know! I have decided to be reborn into that family as a son. Golden Assembly! In the past, a bodhisattva who was one birth away from Buddhahood, the family he chose to be born into had sixty kinds of merits, fully possessing them in that family. What are these sixty? That family is originally pure and good (1). All sages constantly observe that family (2). That family does not engage in any evil deeds (3). Those born in that family are all pure (4). The lineage of that family is pure and without any mixture (5). The bloodline of that family is passed down through the direct line, without interruption (6). The royal lineage of that family has been unbroken since ancient times (7). All the kings born in that family are those who have deeply planted good roots in the past (8). Those born in that family are often praised by the sages (9). Those born in that family possess great power and virtue (10). That family has many dignified and beautiful women (11). That family has many intelligent and wise men (12). Those born in that family have a harmonious and obedient nature (13). Those born in that family do not engage in jesting or teasing (14). Those born in that family have nothing to fear (15). Those born in that family have never been timid or weak (16). Those born in that family are intelligent and wise (17). Those born in that family are mostly skilled in various crafts (18). Those born in that family all fear making mistakes (19). Those born in that family do not mix with worldly artisans, nor do they covet wealth to make a living (20). Those born in that family always cherish friends (21). Those born in that family do not kill insects or animals to make a living (22). The lineage of that family always understands gratitude and righteousness (23). The lineage of that family is capable of practicing asceticism (24). Those born in that family do not follow the crowd (25). Those born in that family have never held grudges (26).』

。彼家所生，不結癡心(二十七)。彼家生者，不以怖畏隨順於他(二十八)。彼家生者，畏殺害他(二十九)。彼家生者，無有罪患(三十)。彼家生者，乞食得多(三十一)。至彼家者，無空發遣(三十二)。彼家剛強難可降伏(三十三)。彼家法則恒出禮律(三十四)。彼家常樂佈施眾生(三十五)。彼家建立因果勤劬(三十六)。彼家所生，世間勇健(三十七)。彼家恒常供養一切諸仙諸聖(三十八)。彼家恒常供養神靈(三十九)。彼家恒常供養諸天(四十)。彼家恒常供養大人(四十一)。彼家歷世無有怨仇(四十二)。彼家名聲威振十方(四十三)。彼家，一切諸家為最(四十四)。彼家生者，上世已來悉是聖種(四十五)。彼家生者，于聖種中最為第一(四十六)。彼家生者，恒是轉輪聖王之種(四十七)。彼家生者，是大威德人之種姓(四十八)。彼家生者，多有無量眷屬圍繞(四十九)。彼家生者，所有眷屬不可破壞(五十)。彼家生者，所有眷屬勝一切人(五十一)。彼家生者，悉孝養母(五十二)。彼家生者，皆孝順父(五十三)。彼家生者，悉皆供養一切沙門(五十四)。彼家生者，悉皆供養諸婆羅門(五十五)。彼家生者，豐饒五穀，倉庫盈溢(五十六)

現代漢語譯本 出生在那樣的家庭，不會有癡迷的心(二十七)。 出生在那樣的家庭，不會因為恐懼而順從他人(二十八)。 出生在那樣的家庭，會畏懼殺害其他生命(二十九)。 出生在那樣的家庭，不會有罪過和禍患(三十)。 出生在那樣的家庭，乞食容易得到食物(三十一)。 到那樣的家庭去，不會被空手打發走(三十二)。 那樣的家庭剛強難以被降伏(三十三)。 那樣的家庭的法則總是符合禮儀和法律(三十四)。 那樣的家庭常常樂於佈施給眾生(三十五)。 那樣的家庭建立因果關係，並且勤勉努力(三十六)。 出生在那樣的家庭，在世間是勇敢強健的(三十七)。 那樣的家庭常常供養一切神仙和聖人(三十八)。 那樣的家庭常常供養神靈(三十九)。 那樣的家庭常常供養諸天(四十)。 那樣的家庭常常供養有德之人(四十一)。 那樣的家庭歷代都沒有怨恨和仇敵(四十二)。 那樣的家庭名聲威望震動四方(四十三)。 那樣的家庭，在所有家庭中是最優秀的(四十四)。 出生在那樣的家庭，從上古以來都是聖賢的後代(四十五)。 出生在那樣的家庭，在聖賢的後代中是最為第一的(四十六)。 出生在那樣的家庭，常常是轉輪聖王的後代(四十七)。 出生在那樣的家庭，是有大威德之人的後代(四十八)。 出生在那樣的家庭，有很多無量的眷屬圍繞(四十九)。 出生在那樣的家庭，所有的眷屬都不可被破壞(五十)。 出生在那樣的家庭，所有的眷屬都勝過一切人(五十一)。 出生在那樣的家庭，都孝養母親(五十二)。 出生在那樣的家庭，都孝順父親(五十三)。 出生在那樣的家庭，都供養一切沙門(五十四)。 出生在那樣的家庭，都供養婆羅門(五十五)。 出生在那樣的家庭，五穀豐登，倉庫充盈(五十六)。

English version Those born into such a family do not harbor deluded minds (27). Those born into such a family do not submit to others out of fear (28). Those born into such a family fear harming other beings (29). Those born into such a family are free from sin and misfortune (30). Those born into such a family easily receive alms when begging (31). Those who come to such a family are not sent away empty-handed (32). Such a family is strong and difficult to subdue (33). The rules of such a family always conform to propriety and law (34). Such a family is always happy to give to all beings (35). Such a family establishes cause and effect and works diligently (36). Those born into such a family are brave and strong in the world (37). Such a family always makes offerings to all immortals and sages (38). Such a family always makes offerings to spirits (39). Such a family always makes offerings to the gods (40). Such a family always makes offerings to virtuous people (41). Such a family has no grudges or enemies throughout generations (42). Such a family's reputation and prestige shake the ten directions (43). Such a family is the most excellent of all families (44). Those born into such a family have been descendants of sages since ancient times (45). Those born into such a family are the foremost among the descendants of sages (46). Those born into such a family are often descendants of the Wheel-Turning Sage Kings (47). Those born into such a family are descendants of people with great power and virtue (48). Those born into such a family are surrounded by countless relatives (49). Those born into such a family have relatives who cannot be destroyed (50). Those born into such a family have relatives who are superior to all others (51). Those born into such a family all care for their mothers (52). Those born into such a family all respect their fathers (53). Those born into such a family all make offerings to all ascetics (54). Those born into such a family all make offerings to Brahmins (55). Those born into such a family have abundant harvests and overflowing granaries (56).

。彼家生者，多有金銀車𤦲瑪瑙，一切資財無所乏少(五十七)。彼家生者，多畜奴婢象馬牛羊，一切具足(五十八)。彼家生者，不曾事他(五十九)。彼家生者，如是一切眾事具足，於世間中無所乏少(六十)。

「『金團天子！凡是一生補處菩薩，處於母胎，彼母若有三十二種相具足者，乃能堪受菩薩在胎。何等名為三十二事？一彼母人，正德而生。二彼母人，支體具足。三彼母人，德行無缺。四彼母人，所生得處。五彼母人，為行庶幾。六彼母人，種類清凈。七彼母人，端正無比。八彼母人，名字德稱。九彼母人，身體形容，上下相稱。十彼母人，未曾產生。十一彼母有大功德。十二彼母恒念樂事。十三彼母心常隨順一切善事。十四彼母無有邪心。十五彼母身口及心自然調伏。十六彼母心無所畏。十七彼母多聞總持。十八彼母極女工巧。十九彼母心無諂曲。二十彼母心無誑詐。二十一者彼母人，心無有瞋恚。二十二者彼母人，心無有嫉妒。二十三者彼母人，心無有慳吝。二十四者彼母人，心無有急速。二十五者彼母人，心難可迴轉。二十六者彼母人，體有至德相。二十七者彼母人，心能懷忍辱。二十八者彼母人，心有慚有愧。二十九者彼母人，行薄淫怒癡。三十者彼母人，行無女家過

現代漢語譯本 『他們家出生的人，大多擁有金銀車乘、瑪瑙等，一切資財都不會缺少（五十七）。他們家出生的人，大多畜養奴婢、象馬牛羊，一切都很齊全（五十八）。他們家出生的人，不曾侍奉他人（五十九）。他們家出生的人，像這樣一切事物都具備，在世間不會缺少什麼（六十）。』 『金團天子！凡是一生補處菩薩，處於母胎，他的母親若有三十二種相具足，才能承受菩薩在胎。哪三十二種呢？一、他的母親是正德而生。二、他的母親肢體健全。三、他的母親德行沒有缺失。四、他的母親所生之處得宜。五、他的母親行為端正。六、他的母親種類清凈。七、他的母親端正無比。八、他的母親名字美德相稱。九、他的母親身體容貌，上下勻稱。十、他的母親未曾生育。十一、他的母親有大功德。十二、他的母親常常想著快樂的事。十三、他的母親心常順應一切善事。十四、他的母親沒有邪心。十五、他的母親身口意自然調伏。十六、他的母親心中無所畏懼。十七、他的母親博聞強記。十八、他的母親非常擅長女工。十九、他的母親心中沒有諂媚。二十、他的母親心中沒有欺詐。二十一、他的母親心中沒有嗔恚。二十二、他的母親心中沒有嫉妒。二十三、他的母親心中沒有吝嗇。二十四、他的母親心中沒有急躁。二十五、他的母親心意難以改變。二十六、他的母親身體具有至德之相。二十七、他的母親心中能夠懷有忍辱。二十八、他的母親心中有慚愧。二十九、他的母親行為減少淫慾、憤怒、愚癡。三十、他的母親行為沒有女子家的過失。

English version 'Those born into that family often possess gold, silver, carriages, agate, and all kinds of wealth, lacking nothing (57). Those born into that family often keep slaves, elephants, horses, cattle, and sheep, having everything in abundance (58). Those born into that family have never served others (59). Those born into that family, having all things in such abundance, lack nothing in the world (60).' 'Golden Wheel King! When a Bodhisattva who is in his last life before Buddhahood is in the womb, his mother must possess thirty-two characteristics to be able to bear the Bodhisattva in her womb. What are these thirty-two characteristics? First, his mother is born with upright virtue. Second, his mother's limbs are complete. Third, his mother's conduct is without fault. Fourth, his mother is born in a suitable place. Fifth, his mother's behavior is proper. Sixth, his mother's lineage is pure. Seventh, his mother is incomparably beautiful. Eighth, his mother's name is virtuous and fitting. Ninth, his mother's physical appearance is well-proportioned. Tenth, his mother has not given birth before. Eleventh, his mother has great merit. Twelfth, his mother constantly thinks of joyful things. Thirteenth, his mother's heart always follows all good deeds. Fourteenth, his mother has no evil thoughts. Fifteenth, his mother's body, speech, and mind are naturally subdued. Sixteenth, his mother's heart is without fear. Seventeenth, his mother is learned and has great retention. Eighteenth, his mother is extremely skilled in women's work. Nineteenth, his mother's heart is without flattery. Twentieth, his mother's heart is without deceit. Twenty-first, his mother's heart is without anger. Twenty-second, his mother's heart is without jealousy. Twenty-third, his mother's heart is without stinginess. Twenty-fourth, his mother's heart is without haste. Twenty-fifth, his mother's heart is difficult to turn. Twenty-sixth, his mother's body has the characteristics of supreme virtue. Twenty-seventh, his mother's heart is able to bear with patience. Twenty-eighth, his mother's heart has shame and remorse. Twenty-ninth, his mother's conduct is diminished in lust, anger, and ignorance. Thirtieth, his mother's conduct is without the faults of a woman.

。三十一者彼母人，行孝順向夫。三十二者彼母出生一切諸德，一切諸行皆悉具足。如是母人，乃能堪受一生補處後身菩薩。菩薩欲入母胎之時，取鬼宿日，然後乃入于母胎中，其受一生補處菩薩胎母已前，其母必須受八關齋，然後菩薩入于彼胎。』

「護明菩薩復作是言：『我今受有不為世間一切錢財五欲快樂故，下人間受此一生，唯欲安樂諸眾生故，哀愍苦惱諸眾生故。』

「爾時，眾中有一天女，告于其餘一天女言：『我等大家護明菩薩，必下人間；我等此宮違離護明菩薩大士！云何令我心樂此處？』第二天女，即報之言：『奈何奈何！我等今者，共作何事，令於我等得往人間，善觀彼家護明菩薩所生之處？』第三複有一天女言：『愿我等今舍此天壽，令我等往彼處受生。何以故？我等亦愿至於彼處，共我護明菩薩同生。』第四復有一天女言：『汝等相與莫生悔心。何以故？我等大家護明菩薩，尚舍天壽生於人間，況復我等？』更復有一天女稱言：『尊者護明！今者下生於閻浮提，唯愿大士！莫忘我等。』時護明菩薩告于彼等諸天女言：『汝等莫大生於苦惱，我前已為汝等說於一切有處，皆悉無常，如芭蕉莖，無有堅實；如借物用，必須還他，非我已有；猶如陽焰幻化水泡

現代漢語譯本：三十一，那樣的母親，會孝順丈夫。三十二，那樣的母親，出生時就具備一切美德，一切行為都完全具備。這樣的母親，才能堪受一生補處菩薩的後身。菩薩想要進入母胎的時候，會選擇鬼宿日，然後才進入母胎。在接受一生補處菩薩為胎兒之前，母親必須受持八關齋戒，然後菩薩才會進入她的胎中。 護明菩薩又說：『我今天接受這一生，不是爲了世間的一切錢財和五欲快樂，而是爲了安樂一切眾生，憐憫痛苦煩惱的眾生。』 當時，眾天女中有一位天女，告訴其餘的天女說：『我們的大護明菩薩，必定會下到人間；我們這個宮殿要離開護明菩薩大士了！怎麼能讓我在這裡感到快樂呢？』第二天女回答說：『怎麼辦啊！我們現在一起做些什麼，才能讓我們去人間，好好看看護明菩薩出生的地方呢？』第三位天女又說：『我希望我們現在捨棄天上的壽命，讓我們去那裡受生。為什麼呢？我們也希望到那裡，和我們的護明菩薩一起出生。』第四位天女又說：『你們不要後悔。為什麼呢？我們的大護明菩薩，尚且捨棄天上的壽命而生於人間，更何況我們呢？』又有一位天女稱讚說：『尊貴的護明！現在要下生到閻浮提，只願大士！不要忘記我們。』當時護明菩薩告訴那些天女說：『你們不要太苦惱，我之前已經告訴過你們，一切存在的事物，都是無常的，就像芭蕉的莖，沒有堅實；就像借來的東西，必須歸還給別人，不是自己擁有的；就像陽光下的幻影和水泡。』

English version: Thirty-one, that kind of mother is filial and obedient to her husband. Thirty-two, that kind of mother is born with all virtues, and all her actions are completely fulfilled. Such a mother is capable of receiving the next life of a Bodhisattva who is one birth away from Buddhahood. When a Bodhisattva wishes to enter a mother's womb, he chooses the day of the Ghost Constellation, and then enters the womb. Before accepting a Bodhisattva who is one birth away from Buddhahood as a fetus, the mother must observe the eight precepts, and then the Bodhisattva will enter her womb. The Bodhisattva Protector of Light also said: 'I am accepting this life not for the sake of all worldly wealth and the pleasures of the five desires, but solely to bring peace and happiness to all sentient beings, and to have compassion for those who are suffering and afflicted.' At that time, among the heavenly maidens, one maiden said to the others: 'Our great Bodhisattva Protector of Light will surely descend to the human realm; our palace will be separated from the great Bodhisattva Protector of Light! How can I find joy here?' The second maiden replied: 'What shall we do! What can we do together now, so that we can go to the human realm and see the place where the Bodhisattva Protector of Light is born?' The third maiden then said: 'I wish that we could now give up our heavenly lifespan and be reborn there. Why? We also wish to go there and be born together with our Bodhisattva Protector of Light.' The fourth maiden then said: 'You should not have any regrets. Why? Our great Bodhisattva Protector of Light is even giving up his heavenly lifespan to be born in the human realm, how much more so should we?' Another heavenly maiden exclaimed: 'Honorable Protector of Light! Now you are descending to Jambudvipa, we only wish that you, great Bodhisattva, will not forget us.' At that time, the Bodhisattva Protector of Light said to those heavenly maidens: 'You should not be too distressed, I have already told you before that all things that exist are impermanent, like the stem of a banana tree, without any solidity; like borrowed things, they must be returned to others, not something that one owns; like a mirage and a water bubble.'

。一切有處，皆是誑惑；愚癡之人，謂言常生。』

「爾時，眾中有一天子，悵怏心愁，口復唱言：『觀此菩薩所說生處，無常不真，咄哉我等！何假須樂於此生處？我等今見護明菩薩，如是功德具足之體，生兜率天，此兜率宮，如是福聚，如是端正，如是微妙，如是莊嚴。護明菩薩舍離下生，咄哉我等！云何獨在此無常境？』

「爾時，復有第二天子，答彼第一初天子言：『善哉天子！如是如是，如汝所說。』而作偈言：

「『我此護明大菩薩，　　往昔在於諸有中， 　　常舍極所愛婦兒，　　奴僕象馬財珍寶， 　　或復割截身骨肉，　　頭目髓腦血面板， 　　如是來索悉不違，　　或百或千皆施與。』

「爾時，眾中復有天子，而說偈言：

「『咄哉我等身，　　在此天宮生， 　　常恐今當墮，　　人怖死亦然。 　　何有生法中，　　福業不盡者， 　　諸是無常界，　　眾生悉命終。』

「護明菩薩告諸天言：『汝等天人！須知一切世間別離生死為本，汝等為我莫苦憂愁。何以故？我往昔來不造凡業，今欲令我久住世間，終不可得

現代漢語譯本：『一切存在的地方，都是虛幻的迷惑；愚昧的人，卻說那是永恒的生命。』 『那時，眾天子中有一位，悵然若失，心中憂愁，口中又唱道：『看這位菩薩所說的出生之處，無常而不真實，唉呀我們！何必還要貪戀這出生之處？我們現在看到護明菩薩，如此功德圓滿的身體，生在兜率天，這兜率宮，如此福德聚集，如此端正，如此微妙，如此莊嚴。護明菩薩捨棄地獄而生，唉呀我們！為何獨自留在這無常的境地？』 『那時，又有第二天子，回答第一位天子說：『善哉天子！正是這樣，正如你所說。』並作偈頌道： 『這位護明大菩薩，過去在各種存在中，常常捨棄他最愛的妻子兒女，奴僕、象馬、財寶，甚至割捨自己的身骨血肉，頭目、髓腦、血液、面板，凡是來索取的，沒有不答應的，無論是百件還是千件，都施捨出去。』 『那時，眾天子中又有一位，作偈頌道： 『唉呀我們這些身體，生在這天宮之中，常常擔心現在就要墮落，人害怕死亡也是這樣。哪裡有在生法之中，福業不會耗盡的呢？這些都是無常的境界，眾生最終都會死亡。』 『護明菩薩告訴眾天人說：『你們這些天人！要知道一切世間都以別離生死為根本，你們不要為我憂愁。為什麼呢？我過去以來沒有造作凡俗的業，現在想要讓我長久住在世間，終究是不可能的。』

English version: 'All places of existence are deceptive illusions; foolish people say that it is eternal life.' 'At that time, among the assembly of heavenly beings, one was filled with melancholy and sorrow, and he chanted: 'Behold, the places of birth spoken of by this Bodhisattva are impermanent and unreal. Alas, we! Why should we still be attached to these places of birth? We now see the Bodhisattva Protector of Light, with such a body of perfect merit, born in the Tushita Heaven. This Tushita Palace is such a gathering of blessings, so upright, so subtle, so magnificent. The Bodhisattva Protector of Light has abandoned the lower realms to be born here. Alas, we! Why are we alone left in this realm of impermanence?' 'Then, another heavenly being replied to the first heavenly being, saying: 'Well said, heavenly being! It is so, just as you have said.' And he spoke in verse: 'This great Bodhisattva Protector of Light, in the past, in various existences, often gave up his most beloved wives and children, servants, elephants, horses, and treasures. He even cut off his own flesh and bones, head, eyes, marrow, brain, blood, and skin. Whatever was asked of him, he never refused, whether it was a hundred or a thousand, he gave it all away.' 'At that time, another heavenly being in the assembly spoke in verse: 'Alas, our bodies, born in this heavenly palace, are constantly worried that we will fall. Humans fear death in the same way. Where is there a state of birth in which the merit of good deeds will not be exhausted? These are all realms of impermanence, and all beings will eventually die.' 'The Bodhisattva Protector of Light said to the heavenly beings: 'You heavenly beings! Know that all worldly existence is fundamentally based on separation and death. Do not grieve for me. Why? I have not created ordinary karma in the past, and now it is impossible for me to remain in this world for long.'

。我於過去佛法僧邊，種諸善業，常發道心，乞求大愿；今得善報，當成菩提，汝應歡喜，何得苦惱？』時彼諸天聞是語已，各相謂言：『汝等諸天！熟視護明菩薩大士，而此護明菩薩大士，今者不久下於人間。』口復唱言：『尊者護明！尊者不久生於人間，此兜率宮，所有威德，及諸天福，尊悉將去。尊受人間，末後有身，我等諸天，云何奉事？』護明菩薩告彼一切諸天眾言：『我前所生五種衰相，汝等復說無常因緣，如是法門，汝等常須繫念在心，勿令忘失。我今此處下生人間，當得阿耨多羅三藐三菩提，轉于無上最妙法輪。汝等諸天！可各愿下人間受身，生彼處已，汝等當得解脫一切諸煩惱苦。』

「爾時，護明菩薩觀生家已，時兜率陀有一天宮，名曰高幢，縱廣正等，六十由旬，菩薩時時上彼宮中，為兜率天，說於法要。是時菩薩，上于彼宮，安坐訖已，告于兜率諸天子言：『汝等諸天！應來聚集。我身不久，下於人間，我今欲說一法明門，名入諸法相方便門，留教化汝，最後汝等憶念我故，汝等若聞此法門者，應生歡喜。』時，兜率陀諸天大眾，聞于菩薩如此語已，及天玉女一切眷屬，皆來聚集，上于彼宮

現代漢語譯本：我過去在佛、法、僧三寶之處，種下了各種善業，常常發菩提心，祈求宏大的願望；如今得到善報，應當成就菩提，你們應該歡喜，為何如此苦惱？』當時那些天人聽到這話后，互相說道：『你們這些天人！仔細看看護明菩薩大士，這位護明菩薩大士，不久就要降生到人間了。』他們又開口說道：『尊者護明！尊者不久將降生到人間，這兜率宮所有的威德，以及諸天的福報，您都將帶走。尊者在人間受最後一次的身體，我們這些天人，該如何侍奉您呢？』護明菩薩告訴所有天人大眾說：『我之前所顯現的五種衰相，你們又說無常的因緣，這樣的法門，你們應當常常放在心上，不要忘記。我如今從這裡降生到人間，將證得阿耨多羅三藐三菩提，轉無上最妙的法輪。你們這些天人！可以各自發愿降生到人間受身，生到那裡之後，你們將能解脫一切煩惱痛苦。』 那時，護明菩薩觀察了將要出生的家庭后，當時兜率陀天有一個天宮，名叫高幢，縱橫廣闊，方圓六十由旬，菩薩時常到那個宮殿中，為兜率天的天人，宣說佛法的要義。這時，菩薩登上那個宮殿，安坐完畢后，告訴兜率天的諸位天子說：『你們這些天人！應當前來聚集。我的身體不久將降生到人間，我現在想說一個法門，名為入諸法相方便門，留下來教化你們，最後讓你們憶念我，你們如果聽到這個法門，應當生起歡喜。』當時，兜率陀天的諸位天人大眾，聽到菩薩這樣說后，以及天女和所有眷屬，都前來聚集，登上那個宮殿。

English version: 'In the past, by the side of the Buddha, Dharma, and Sangha, I planted various good deeds, constantly generated the Bodhi mind, and prayed for great vows; now I have received good retribution and shall attain Bodhi, you should rejoice, why are you so distressed?' At that time, those devas, upon hearing these words, said to each other: 'You devas! Look closely at the Bodhisattva Mahasattva Protector of Light, for this Bodhisattva Mahasattva Protector of Light will soon descend to the human realm.' They then spoke again: 'Venerable Protector of Light! Venerable one will soon be born in the human realm, all the majestic power of this Tushita Palace, and the blessings of the devas, you will take away. Venerable one will receive the last body in the human realm, how shall we devas serve you?' The Bodhisattva Protector of Light told all the deva assembly: 'The five signs of decay that I previously manifested, and your talk of the impermanent causes and conditions, such Dharma teachings, you should always keep in mind, do not forget them. I am now descending from here to the human realm, and will attain Anuttara-samyak-sambodhi, and turn the unsurpassed and most wonderful Dharma wheel. You devas! May each of you vow to descend to the human realm to receive a body, and after being born there, you will be able to liberate yourselves from all afflictions and suffering.' At that time, after the Bodhisattva Protector of Light observed the family into which he would be born, there was a heavenly palace in the Tushita Heaven called High Banner, which was sixty yojanas in length and width. The Bodhisattva would often go to that palace to explain the essential teachings of the Dharma to the devas of the Tushita Heaven. At this time, the Bodhisattva ascended to that palace, and after being seated, he told the devas of the Tushita Heaven: 'You devas! You should come and gather. My body will soon descend to the human realm, and I now wish to speak of a Dharma gate called the Gate of Expedient Means for Entering the Characteristics of All Dharmas, to leave behind for your instruction, so that you may remember me. If you hear this Dharma gate, you should rejoice.' At that time, the great assembly of devas of the Tushita Heaven, upon hearing the Bodhisattva speak these words, as well as the heavenly maidens and all their retinues, all came to gather and ascended to that palace.

。護明菩薩見彼天眾聚會畢已，欲為說法，即時更化作一天宮，在彼高幢本天宮上，高大廣闊，覆四天下，可喜微妙，端正少雙，威德巍巍，眾寶莊飾，一切欲界天宮殿中，無匹喻者。色界諸天見彼化殿，于自宮殿，生如是心，如塳墓想。時護明菩薩，已於過去，行於實行，種諸善根，成就福聚，功德具足，所成莊嚴，師子高座，升上而坐。護明菩薩在彼師子高座之上，無量諸寶莊嚴間錯，無量無邊種種天衣而敷彼座，種種妙香以熏彼座，無量無邊寶爐燒香，出於種種微妙香花散其地上。高座周匝，有諸珍寶百千萬億，莊嚴放光顯耀彼宮。彼宮上下寶網羅覆，于彼羅網多懸金鈴。彼諸金鈴出聲微妙。彼大寶宮復出無量種種光明。彼寶宮殿，千萬幡蓋，種種妙色，映覆于上。彼大宮殿，垂諸旒蘇，無量無邊百千萬億。諸天玉女，各持種種七寶音聲，作樂讚歎，說于菩薩往昔無量無邊功德。護世四王百千萬億，在於左右守護彼宮；千萬帝釋禮拜彼宮；千萬梵天恭敬彼宮；又諸菩薩百千萬億那由他眾，護持彼宮；十方諸佛，有于萬億那由他數，護念彼宮。百千萬億那由他劫，所修行行諸波羅蜜，福報成就，因緣具足，日夜增長，無量功德，悉皆莊嚴，如是如是，難說難說

現代漢語譯本：護明菩薩看到天眾聚會完畢，想要為他們說法，隨即變化出一個天宮，在那高幢本天宮之上，高大廣闊，覆蓋四大部洲，令人喜悅而又精妙，端正無比，威德顯赫，用各種珍寶裝飾，在一切欲界天宮殿中，沒有可以與之相比的。諸天看到這個化現的宮殿，對於自己的宮殿，產生了如同墳墓一般的想法。當時，護明菩薩已經在過去，實踐了真實的修行，種下了各種善根，成就了福德的聚集，功德圓滿，所成就的莊嚴，如獅子般的高座，升上去坐下。護明菩薩在那獅子高座之上，無數珍寶交錯裝飾，無數無邊的各種天衣鋪在座上，各種美妙的香氣薰染著座，無數無邊的寶爐燃燒著香，散發出各種美妙的香花在地上。高座周圍，有各種珍寶百千萬億，莊嚴地放出光芒，照耀著宮殿。宮殿上下被寶網覆蓋，在那些羅網上懸掛著許多金鈴。那些金鈴發出美妙的聲音。那大寶宮殿又發出無數種光明。那寶宮殿，千萬幡蓋，各種美妙的顏色，映照覆蓋在上面。那大宮殿，垂掛著無數的旒蘇，無量無邊百千萬億。諸天玉女，各自拿著各種七寶樂器，演奏音樂讚歎，講述菩薩往昔無量無邊的功德。護世四王百千萬億，在左右守護著宮殿；千萬帝釋禮拜著宮殿；千萬梵天恭敬著宮殿；又有菩薩百千萬億那由他眾，護持著宮殿；十方諸佛，有萬億那由他之數，護念著宮殿。百千萬億那由他劫，所修行的各種波羅蜜，福報成就，因緣具足，日夜增長，無量功德，都用來莊嚴宮殿，像這樣，像這樣，難以言說，難以言說。 現代漢語譯本：護明菩薩見彼天眾聚會完畢，想要為他們說法，就立刻變化出一個天宮，在那高幢本天宮之上，高大廣闊，覆蓋四大部洲，可喜而又精妙，端正無比，威德顯赫，用各種珍寶裝飾，在一切欲界天宮殿中，沒有可以與之相比的。諸天看到那個化現的宮殿，對於自己的宮殿，產生了如同墳墓一般的想法。當時，護明菩薩已經在過去，實踐了真實的修行，種下了各種善根，成就了福德的聚集，功德圓滿，所成就的莊嚴，如獅子般的高座，升上去坐下。護明菩薩在那獅子高座之上，無數珍寶交錯裝飾，無數無邊的各種天衣鋪在座上，各種美妙的香氣薰染著座，無數無邊的寶爐燃燒著香，散發出各種美妙的香花在地上。高座周圍，有各種珍寶百千萬億，莊嚴地放出光芒，照耀著宮殿。宮殿上下被寶網覆蓋，在那些羅網上懸掛著許多金鈴。那些金鈴發出美妙的聲音。那大寶宮殿又發出無數種光明。那寶宮殿，千萬幡蓋，各種美妙的顏色，映照覆蓋在上面。那大宮殿，垂掛著無數的旒蘇，無量無邊百千萬億。諸天玉女，各自拿著各種七寶樂器，演奏音樂讚歎，講述菩薩往昔無量無邊的功德。護世四王百千萬億，在左右守護著宮殿；千萬帝釋禮拜著宮殿；千萬梵天恭敬著宮殿；又有菩薩百千萬億那由他眾，護持著宮殿；十方諸佛，有萬億那由他之數，護念著宮殿。百千萬億那由他劫，所修行的各種波羅蜜，福報成就，因緣具足，日夜增長，無量功德，都用來莊嚴宮殿，像這樣，像這樣，難以言說，難以言說。

English version: When Bodhisattva Hu Ming saw that the assembly of heavenly beings was complete and he wished to preach the Dharma to them, he immediately transformed into a heavenly palace, which was above the original high-towered heavenly palace, vast and expansive, covering the four continents. It was delightful and exquisite, perfectly upright, majestic, adorned with various treasures, and unmatched among all the palaces in the desire realm. When the heavenly beings saw this transformed palace, they felt that their own palaces were like tombs. At that time, Bodhisattva Hu Ming had already practiced true cultivation in the past, planted various good roots, achieved a gathering of blessings, and perfected his merits. The adornment he had achieved was a high lion throne, which he ascended and sat upon. Bodhisattva Hu Ming was on that lion throne, adorned with countless intermingled treasures, with countless and boundless heavenly garments spread upon the seat, various exquisite fragrances perfuming the seat, and countless and boundless incense burners burning incense, scattering various exquisite fragrant flowers on the ground. Around the high seat, there were various treasures, hundreds of millions, adorning and radiating light, illuminating the palace. The palace was covered above and below with jeweled nets, and many golden bells were hung on those nets. Those golden bells emitted exquisite sounds. The great treasure palace also emitted countless kinds of light. The treasure palace had thousands of banners and canopies, with various exquisite colors, reflecting and covering it. The great palace had countless tassels hanging down, immeasurable and boundless, hundreds of millions. The heavenly jade maidens each held various seven-jeweled musical instruments, playing music and praising, recounting the immeasurable and boundless merits of the Bodhisattva in the past. Hundreds of millions of the Four Heavenly Kings were guarding the palace on the left and right; millions of Shakra were bowing to the palace; millions of Brahma were revering the palace; and there were also hundreds of millions of nayutas of Bodhisattvas, protecting the palace; the Buddhas of the ten directions, numbering in the billions of nayutas, were mindful of the palace. The various paramitas practiced for hundreds of millions of nayutas of kalpas, the blessings achieved, the conditions fulfilled, growing day and night, the immeasurable merits, all adorned the palace, like this, like this, difficult to describe, difficult to describe. English version: When Bodhisattva Hu Ming saw that the assembly of heavenly beings was complete and he wished to preach the Dharma to them, he immediately transformed into a heavenly palace, which was above the original high-towered heavenly palace, vast and expansive, covering the four continents. It was delightful and exquisite, perfectly upright, majestic, adorned with various treasures, and unmatched among all the palaces in the desire realm. When the heavenly beings saw that transformed palace, they felt that their own palaces were like tombs. At that time, Bodhisattva Hu Ming had already practiced true cultivation in the past, planted various good roots, achieved a gathering of blessings, and perfected his merits. The adornment he had achieved was a high lion throne, which he ascended and sat upon. Bodhisattva Hu Ming was on that lion throne, adorned with countless intermingled treasures, with countless and boundless heavenly garments spread upon the seat, various exquisite fragrances perfuming the seat, and countless and boundless incense burners burning incense, scattering various exquisite fragrant flowers on the ground. Around the high seat, there were various treasures, hundreds of millions, adorning and radiating light, illuminating the palace. The palace was covered above and below with jeweled nets, and many golden bells were hung on those nets. Those golden bells emitted exquisite sounds. The great treasure palace also emitted countless kinds of light. The treasure palace had thousands of banners and canopies, with various exquisite colors, reflecting and covering it. The great palace had countless tassels hanging down, immeasurable and boundless, hundreds of millions. The heavenly jade maidens each held various seven-jeweled musical instruments, playing music and praising, recounting the immeasurable and boundless merits of the Bodhisattva in the past. Hundreds of millions of the Four Heavenly Kings were guarding the palace on the left and right; millions of Shakra were bowing to the palace; millions of Brahma were revering the palace; and there were also hundreds of millions of nayutas of Bodhisattvas, protecting the palace; the Buddhas of the ten directions, numbering in the billions of nayutas, were mindful of the palace. The various paramitas practiced for hundreds of millions of nayutas of kalpas, the blessings achieved, the conditions fulfilled, growing day and night, the immeasurable merits, all adorned the palace, like this, like this, difficult to describe, difficult to describe.

。

「彼大微妙師子高座，菩薩坐上，告於一切諸天眾言：『汝等諸天！今此一百八法明門，一生補處菩薩大士，在兜率宮，欲下託生於人間者，于天眾前，要須宣暢說此一百八法明門，留與諸天，以作憶念，然後下生。汝等諸天！今可至心諦聽諦受，我今說之。一百八法明門者何？

「『正信，是法明門，不破堅牢心故。

「『凈心，是法明門，無濁穢故。

「『歡喜，是法明門，安隱心故。

「『愛樂，是法明門，令心清凈故。

「『身行凈行，是法明門，三業凈故。

「『口行凈行，是法明門，斷四惡故。

「『意行凈行，是法明門，斷三毒故。

「『唸佛，是法明門，觀佛清凈故。

「『念法，是法明門，觀法清凈故。

「『念僧，是法明門，得道堅牢故。

「『念施，是法明門，不望果報故。

「『念戒，是法明門，一切愿具足故。

「『念天，是法明門，發廣大心故。

「『慈，是法明門，一切生處善根攝勝故。

「『悲，是法明門，不殺害眾生故。

「『喜，是法明門，舍一切不喜事故。

「『舍，是法明門，厭離五欲故。

「『無常觀，是法明門，觀三界欲故

『彼大微妙師子高座上，菩薩端坐其上，向所有天眾宣告：『諸位天神！現在有一百零八種法門，一位即將在此生之後補位的菩薩大士，在兜率天宮，準備下生到人間。在天眾面前，他必須宣講這全部一百零八種法門，留給諸位天神作為憶念，然後才會下生。諸位天神！現在請專心致志地聽受，我將為你們講述。這一百零八種法門是什麼呢？』 『正信，是法門，因為它能使心堅定不移。』 『凈心，是法門，因為它沒有污濁。』 『歡喜，是法門，因為它能使心安穩。』 『愛樂，是法門，因為它能使心清凈。』 『身行清凈，是法門，因為它能使身、口、意三業清凈。』 『口行清凈，是法門，因為它能斷除四種惡行。』 『意行清凈，是法門，因為它能斷除貪、嗔、癡三種毒。』 『唸佛，是法門，因為它能使人觀想佛的清凈。』 『念法，是法門，因為它能使人觀想法的清凈。』 『念僧，是法門，因為它能使人獲得堅固的道心。』 『念施，是法門，因為它不求回報。』 『念戒，是法門，因為它能使一切願望都圓滿。』 『念天，是法門，因為它能使人發廣大心。』 『慈，是法門，因為它能使一切眾生都獲得善根。』 『悲，是法門，因為它不殺害眾生。』 『喜，是法門，因為它能捨棄一切不愉快的事情。』 『舍，是法門，因為它能使人厭離五欲。』 『無常觀，是法門，因為它能使人看清三界的慾望。』

'On that great and wondrous lion throne, a Bodhisattva sat, addressing all the heavenly beings: 'You heavenly beings! Now, there are one hundred and eight Dharma doors. A Bodhisattva, who will fill the position in his next life, is in the Tushita Heaven, preparing to descend to the human realm. Before the heavenly assembly, he must proclaim all one hundred and eight Dharma doors, leaving them for you heavenly beings to remember, and then he will descend. You heavenly beings! Now, listen attentively, I will explain them to you. What are these one hundred and eight Dharma doors?' 'Right faith is a Dharma door, because it makes the mind firm and unshakeable.' 'Pure mind is a Dharma door, because it is free from defilement.' 'Joy is a Dharma door, because it brings peace to the mind.' 'Love and delight is a Dharma door, because it purifies the mind.' 'Pure conduct of the body is a Dharma door, because it purifies the three karmas of body, speech, and mind.' 'Pure conduct of speech is a Dharma door, because it cuts off the four evils of speech.' 'Pure conduct of mind is a Dharma door, because it cuts off the three poisons of greed, hatred, and delusion.' 'Mindfulness of the Buddha is a Dharma door, because it enables one to contemplate the purity of the Buddha.' 'Mindfulness of the Dharma is a Dharma door, because it enables one to contemplate the purity of the Dharma.' 'Mindfulness of the Sangha is a Dharma door, because it enables one to attain a firm and steadfast mind in the path.' 'Mindfulness of giving is a Dharma door, because it is without expectation of reward.' 'Mindfulness of precepts is a Dharma door, because it fulfills all wishes.' 'Mindfulness of the heavens is a Dharma door, because it inspires a vast and expansive mind.' 'Loving-kindness is a Dharma door, because it enables all beings to obtain superior roots of goodness.' 'Compassion is a Dharma door, because it does not harm living beings.' 'Joy is a Dharma door, because it abandons all unpleasant matters.' 'Equanimity is a Dharma door, because it enables one to renounce the five desires.' 'Contemplation of impermanence is a Dharma door, because it enables one to see through the desires of the three realms.'

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「『苦觀，是法明門，斷一切愿故。

「『無我觀，是法明門，不染著我故。

「『寂定觀，是法明門，不擾亂心意故。

「『慚愧，是法明門，內心寂定故。

「『羞恥，是法明門，外惡滅故。

「『實，是法明門，不誑天人故。

「『真，是法明門，不誑自身故。

「『法行，是法明門，隨順法行故。

「『三歸，是法明門，凈三惡道故。

「『知恩，是法明門，不捨善根故。

「『報恩，是法明門，不欺負他故。

「『不自欺，是法明門，不自譽故。

「『為眾生，是法明門，不毀呰他故。

「『為法，是法明門，如法而行故。

「『知時，是法明門，不輕言說故。

「『攝我慢，是法明門，智慧滿足故。

「『不生噁心，是法明門，自護護他故。

「『無障礙，是法明門，心無疑惑故。

「『信解，是法明門，決了第一義故。

「『不凈觀，是法明門，舍欲染心故。

「『不諍鬥，是法明門，斷瞋訟故。

「『不癡，是法明門，斷殺生故。

「『樂法義，是法明門，求法義故。

「『愛法明，是法明門，得法明門故

現代漢語譯本 『苦觀』，是通向佛法的明門，因為它能斷除一切慾望。 『無我觀』，是通向佛法的明門，因為它不會執著于自我。 『寂定觀』，是通向佛法的明門，因為它不會擾亂心意。 『慚愧』，是通向佛法的明門，因為它能使內心平靜。 『羞恥』，是通向佛法的明門，因為它能消除外在的惡行。 『真實』，是通向佛法的明門，因為它不會欺騙天人。 『真誠』，是通向佛法的明門，因為它不會欺騙自己。 『依法修行』，是通向佛法的明門，因為它能使人順應佛法而行。 『皈依三寶』，是通向佛法的明門，因為它能凈化三惡道。 『知恩』，是通向佛法的明門，因為它不會捨棄善根。 『報恩』，是通向佛法的明門，因為它不會欺負他人。 『不自欺』，是通向佛法的明門，因為它不會自我誇耀。 『為眾生』，是通向佛法的明門，因為它不會詆譭他人。 『為法』，是通向佛法的明門，因為它能使人如法而行。 『知時』，是通向佛法的明門，因為它不會輕易說話。 『收攝我慢』，是通向佛法的明門，因為它能使智慧圓滿。 『不生噁心』，是通向佛法的明門，因為它能保護自己和他人。 『無障礙』，是通向佛法的明門，因為它能使內心沒有疑惑。 『信解』，是通向佛法的明門，因為它能決斷第一義諦。 『不凈觀』，是通向佛法的明門，因為它能捨棄對慾望的執著。 『不爭鬥』，是通向佛法的明門，因為它能斷除嗔恨和訴訟。 『不愚癡』，是通向佛法的明門，因為它能斷除殺生。 『樂於佛法義理』，是通向佛法的明門，因為它能使人追求佛法義理。 『喜愛佛法光明』，是通向佛法的明門，因為它能獲得佛法光明。

English version 'Contemplation of suffering' is a gateway to the Dharma, because it cuts off all desires. 'Contemplation of no-self' is a gateway to the Dharma, because it does not cling to the self. 'Contemplation of tranquility' is a gateway to the Dharma, because it does not disturb the mind. 'Shame' is a gateway to the Dharma, because it brings inner peace. 'Humility' is a gateway to the Dharma, because it eliminates external evil deeds. 'Truthfulness' is a gateway to the Dharma, because it does not deceive gods and humans. 'Sincerity' is a gateway to the Dharma, because it does not deceive oneself. 'Practicing the Dharma' is a gateway to the Dharma, because it enables one to act in accordance with the Dharma. 'Taking refuge in the Three Jewels' is a gateway to the Dharma, because it purifies the three evil realms. 'Knowing gratitude' is a gateway to the Dharma, because it does not abandon good roots. 'Repaying kindness' is a gateway to the Dharma, because it does not mistreat others. 'Not deceiving oneself' is a gateway to the Dharma, because it does not boast about oneself. 'For the sake of sentient beings' is a gateway to the Dharma, because it does not slander others. 'For the sake of the Dharma' is a gateway to the Dharma, because it enables one to act in accordance with the Dharma. 'Knowing the right time' is a gateway to the Dharma, because it does not speak lightly. 'Subduing arrogance' is a gateway to the Dharma, because it fulfills wisdom. 'Not generating evil thoughts' is a gateway to the Dharma, because it protects oneself and others. 'No obstacles' is a gateway to the Dharma, because it leaves no doubt in the mind. 'Faith and understanding' is a gateway to the Dharma, because it resolves the ultimate truth. 'Contemplation of impurity' is a gateway to the Dharma, because it abandons attachment to desires. 'Not fighting' is a gateway to the Dharma, because it cuts off anger and litigation. 'Not being ignorant' is a gateway to the Dharma, because it cuts off killing. 'Delighting in the meaning of the Dharma' is a gateway to the Dharma, because it leads one to seek the meaning of the Dharma. 'Loving the light of the Dharma' is a gateway to the Dharma, because it enables one to obtain the light of the Dharma.

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「『求多聞，是法明門，正觀法相故。

「『正方便，是法明門，具正行故。

「『知名色，是法明門，除諸障礙故。

「『除因見，是法明門，得解脫故。

「『無怨親心，是法明門，于怨親中，生平等故。

「『陰方便，是法明門，知諸苦故。諸大平等，是法明門，斷於一切和合法故。

「『諸入，是法明門，修正道故。

「『無生忍，是法明門，證滅諦故。

「『身念處，是法明門，諸法寂靜故。

「『受念處，是法明門，斷一切諸受故。

「『心念處，是法明門，觀心如幻化故。

「『法念處，是法明門，智慧無翳故。

「『四正勤，是法明門，斷一切惡成諸善故。

「『四如意足，是法明門，身心輕故。

「『信根，是法明門，不隨他語故。

「『精進根，是法明門，善得諸智故。

「『念根，是法明門，善作諸業故。

「『定根，是法明門，心清凈故。

「『慧根，是法明門，現見諸法故。

「『信力，是法明門，過諸魔力故。

「『精進力，是法明門，不退轉故。

「『念力，是法明門，不共他故。

「『定力，是法明門，斷一切念故

現代漢語譯本 『博學多聞，是通達佛法的明門，因為能正確觀察諸法實相。 『正確的修行方法，是通達佛法的明門，因為能具備正確的行為。 『認識名色（精神和物質），是通達佛法的明門，因為能去除一切障礙。 『去除因果的錯誤見解，是通達佛法的明門，因為能獲得解脫。 『沒有怨恨和親疏的分別心，是通達佛法的明門，因為能在怨恨和親近的人中，生起平等心。 『瞭解五蘊的方便法門，是通達佛法的明門，因為能瞭解一切痛苦的根源。諸大種平等，是通達佛法的明門，因為能斷除一切和合的法。 『瞭解六根六塵六識，是通達佛法的明門，因為能修正道。 『證得無生法忍，是通達佛法的明門，因為能證得滅諦。 『修習身念處，是通達佛法的明門，因為能明白諸法寂靜的本質。 『修習受念處，是通達佛法的明門，因為能斷除一切感受。 『修習心念處，是通達佛法的明門，因為能觀察心如幻化。 『修習法念處，是通達佛法的明門，因為能使智慧沒有遮蔽。 『修習四正勤，是通達佛法的明門，因為能斷除一切惡行，成就一切善行。 『修習四如意足，是通達佛法的明門，因為能使身心輕安。 『信根，是通達佛法的明門，因為不會隨從他人的言語。 『精進根，是通達佛法的明門，因為能善巧地獲得各種智慧。 『念根，是通達佛法的明門，因為能善巧地造作各種行為。 『定根，是通達佛法的明門，因為能使心清凈。 『慧根，是通達佛法的明門，因為能親眼見到諸法的實相。 『信力，是通達佛法的明門，因為能超越一切魔力。 『精進力，是通達佛法的明門，因為不會退轉。 『念力，是通達佛法的明門，因為不會與他人混淆。 『定力，是通達佛法的明門，因為能斷除一切雜念。

English version 'Seeking extensive knowledge is a gateway to understanding the Dharma, because it allows one to correctly observe the true nature of all phenomena.' 'Right skillful means is a gateway to understanding the Dharma, because it enables one to possess right conduct.' 'Knowing name and form (mind and matter) is a gateway to understanding the Dharma, because it removes all obstacles.' 'Removing the wrong view of causality is a gateway to understanding the Dharma, because it leads to liberation.' 'Having no feelings of resentment or attachment is a gateway to understanding the Dharma, because it allows one to generate equanimity towards both enemies and loved ones.' 'Understanding the skillful means of the five aggregates is a gateway to understanding the Dharma, because it allows one to understand the root of all suffering. The equality of the great elements is a gateway to understanding the Dharma, because it cuts off all compounded phenomena.' 'Understanding the six sense bases is a gateway to understanding the Dharma, because it allows one to cultivate the right path.' 'Attaining the forbearance of non-arising is a gateway to understanding the Dharma, because it allows one to realize the cessation of suffering.' 'Practicing mindfulness of the body is a gateway to understanding the Dharma, because it reveals the peaceful nature of all phenomena.' 'Practicing mindfulness of feelings is a gateway to understanding the Dharma, because it cuts off all feelings.' 'Practicing mindfulness of the mind is a gateway to understanding the Dharma, because it allows one to see the mind as illusory.' 'Practicing mindfulness of the Dharma is a gateway to understanding the Dharma, because it makes wisdom free from obscuration.' 'Practicing the four right efforts is a gateway to understanding the Dharma, because it cuts off all evil actions and accomplishes all good actions.' 'Practicing the four bases of power is a gateway to understanding the Dharma, because it makes the body and mind light and at ease.' 'The root of faith is a gateway to understanding the Dharma, because it prevents one from following the words of others.' 'The root of diligence is a gateway to understanding the Dharma, because it allows one to skillfully obtain various wisdoms.' 'The root of mindfulness is a gateway to understanding the Dharma, because it allows one to skillfully perform various actions.' 'The root of concentration is a gateway to understanding the Dharma, because it makes the mind pure.' 'The root of wisdom is a gateway to understanding the Dharma, because it allows one to directly see the true nature of all phenomena.' 'The power of faith is a gateway to understanding the Dharma, because it surpasses all demonic powers.' 'The power of diligence is a gateway to understanding the Dharma, because it prevents one from regressing.' 'The power of mindfulness is a gateway to understanding the Dharma, because it is not shared with others.' 'The power of concentration is a gateway to understanding the Dharma, because it cuts off all distractions.'

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「『慧力，是法明門，離二邊故。

「『念覺分，是法明門，如諸法智故。

「『擇法覺分，是法明門，照明一切諸法故。

「『精進覺分，是法明門，善知覺故。

「『喜覺分，是法明門，得諸定故。

「『除覺分，是法明門，所作已辦故。

「『定覺分，是法明門，知一切法平等故。

「『舍覺分，是法明門，厭離一切生故。

「『正見，是法明門，得漏盡聖道故。

「『正分別，是法明門，斷一切分別無分別故。

「『正語，是法明門，一切名字音聲語言，知如響故。

「『正業，是法明門，無業無報故。

「『正命，是法明門，除滅一切惡道故。

「『正行，是法明門，至彼岸故。

「『正念，是法明門，不思念一切法故。

「『正定，是法明門，得無散亂三昧故。

「『菩提心，是法明門，不斷三寶故。

「『依倚，是法明門，不樂小乘故。

「『正信，是法明門，得最勝佛法故。

「『增進，是法明門，成就一切諸善根法故。

「『檀度，是法明門，唸唸成就，相好莊嚴佛土教化慳貪諸眾生故。

「『戒度，是法明門，遠離惡道諸難教化破戒諸眾生故

現代漢語譯本 『智慧力，是通向佛法的明門，因為它超越了二元對立的觀念。 『念覺分，是通向佛法的明門，因為它能如實地瞭解一切諸法的智慧。 『擇法覺分，是通向佛法的明門，因為它能照亮一切諸法。 『精進覺分，是通向佛法的明門，因為它能善巧地覺悟。 『喜覺分，是通向佛法的明門，因為它能獲得各種禪定。 『除覺分，是通向佛法的明門，因為它能使所作之事圓滿完成。 『定覺分，是通向佛法的明門，因為它能瞭解一切諸法平等不二。 『舍覺分，是通向佛法的明門，因為它能厭離一切生滅現象。 『正見，是通向佛法的明門，因為它能獲得斷除煩惱的聖道。 『正分別，是通向佛法的明門，因為它能斷除一切分別和無分別的執著。 『正語，是通向佛法的明門，因為它能瞭解一切名字、聲音和語言都如迴響一般虛幻。 『正業，是通向佛法的明門，因為它超越了業和報應的觀念。 『正命，是通向佛法的明門，因為它能消除一切惡道。 『正行，是通向佛法的明門，因為它能到達彼岸。 『正念，是通向佛法的明門，因為它不執著于思念任何事物。 『正定，是通向佛法的明門，因為它能獲得無散亂的三昧。 『菩提心，是通向佛法的明門，因為它能使三寶永不中斷。 『依倚，是通向佛法的明門，因為它不樂於小乘的教法。 『正信，是通向佛法的明門，因為它能獲得最殊勝的佛法。 『增進，是通向佛法的明門，因為它能成就一切善根之法。 『佈施度，是通向佛法的明門，因為它能唸唸成就，以相好莊嚴佛土，教化慳貪的眾生。 『持戒度，是通向佛法的明門，因為它能使眾生遠離惡道，教化難以教化的破戒眾生。

English version 'The power of wisdom is the gate of illumination to the Dharma, because it transcends the two extremes. 'Mindfulness as a factor of enlightenment is the gate of illumination to the Dharma, because it is like the wisdom of all dharmas. 'Discernment of dharmas as a factor of enlightenment is the gate of illumination to the Dharma, because it illuminates all dharmas. 'Effort as a factor of enlightenment is the gate of illumination to the Dharma, because it is skillful in awakening. 'Joy as a factor of enlightenment is the gate of illumination to the Dharma, because it attains all samadhis. 'Tranquility as a factor of enlightenment is the gate of illumination to the Dharma, because what needs to be done is already accomplished. 'Concentration as a factor of enlightenment is the gate of illumination to the Dharma, because it knows all dharmas are equal. 'Equanimity as a factor of enlightenment is the gate of illumination to the Dharma, because it is weary of all arising. 'Right view is the gate of illumination to the Dharma, because it attains the holy path of the exhaustion of outflows. 'Right thought is the gate of illumination to the Dharma, because it cuts off all discriminations and non-discriminations. 'Right speech is the gate of illumination to the Dharma, because it knows all names, sounds, and languages are like echoes. 'Right action is the gate of illumination to the Dharma, because there is no action and no retribution. 'Right livelihood is the gate of illumination to the Dharma, because it eliminates all evil paths. 'Right effort is the gate of illumination to the Dharma, because it reaches the other shore. 'Right mindfulness is the gate of illumination to the Dharma, because it does not dwell on thoughts of any dharma. 'Right concentration is the gate of illumination to the Dharma, because it attains the samadhi of non-distraction. 'The Bodhi mind is the gate of illumination to the Dharma, because it does not cut off the Three Jewels. 'Reliance is the gate of illumination to the Dharma, because it does not delight in the teachings of the Small Vehicle. 'Right faith is the gate of illumination to the Dharma, because it attains the most supreme Buddha Dharma. 'Advancement is the gate of illumination to the Dharma, because it accomplishes all roots of good dharmas. 'Generosity as a perfection is the gate of illumination to the Dharma, because it accomplishes in every moment, adorns the Buddha land with marks and qualities, and teaches all miserly beings. 'Morality as a perfection is the gate of illumination to the Dharma, because it keeps beings away from evil paths and teaches all difficult-to-teach beings who have broken their precepts.

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「『忍度，是法明門，舍一切瞋恚我慢諂曲調戲，教化如是諸惡眾生故。

「『精進度，是法明門，悉得一切諸善法，教化懈怠諸眾生故。

「『禪度，是法明門，成就一切禪定及諸神通，教化散亂諸眾生故。

「『智度，是法明門，斷無明黑暗及著諸見，教化愚癡諸眾生故。

「『方便，是法明門，隨眾生所見威儀，而示現教化，成就一切諸佛法故。

「『四攝法，是法明門，攝受一切眾生，得菩提已，施一切眾生法故。

「『教化眾生，是法明門，自不受樂，不疲惓故。

「『攝受正法，是法明門，斷一切眾生諸煩惱故。

「『福聚，是法明門，利益一切諸眾生故。

「『修禪，是法明門，滿足十力故。

「『寂定，是法明門，成就如來三昧具足故。

「『慧見，是法明門，智慧成就滿足故。

「『入無礙辯，是法明門，得法眼成就故。

「『入一切行，是法明門，得佛眼成就故。

「『成就陀羅尼，是法明門，聞一切諸佛法，能受持故。

「『得無礙辯，是法明門，令一切眾生皆歡喜故。

「『順忍，是法明門，順一切諸佛法故。

「『得無生法忍，是法明門，得受記故

現代漢語譯本 『忍辱，是通往光明的法門，捨棄一切嗔恨、我慢、諂媚、虛偽，以此教化那些作惡的眾生。 『精進，是通往光明的法門，能夠獲得一切善法，以此教化那些懈怠的眾生。 『禪定，是通往光明的法門，成就一切禪定和神通，以此教化那些散亂的眾生。 『智慧，是通往光明的法門，斷除無明的黑暗和各種執著見解，以此教化那些愚癡的眾生。 『方便，是通往光明的法門，根據眾生所見的威儀，示現教化，成就一切諸佛的法。 『四攝法，是通往光明的法門，攝受一切眾生，在獲得菩提之後，將佛法施予一切眾生。 『教化眾生，是通往光明的法門，自己不享受安樂，也不感到疲倦。 『攝受正法，是通往光明的法門，斷除一切眾生的煩惱。 『積累福德，是通往光明的法門，利益一切眾生。 『修習禪定，是通往光明的法門，圓滿十力。 『寂靜禪定，是通往光明的法門，成就如來三昧的圓滿。 『智慧觀照，是通往光明的法門，智慧成就圓滿。 『獲得無礙辯才，是通往光明的法門，獲得法眼成就。 『進入一切修行，是通往光明的法門，獲得佛眼成就。 『成就陀羅尼，是通往光明的法門，聽聞一切諸佛的法，能夠受持。 『獲得無礙辯才，是通往光明的法門，使一切眾生都歡喜。 『順從忍辱，是通往光明的法門，順從一切諸佛的法。 『獲得無生法忍，是通往光明的法門，獲得授記。

English version 'Patience is the gate of Dharma illumination, abandoning all anger, arrogance, flattery, and deceit, thus teaching those evil beings. 'Diligence is the gate of Dharma illumination, attaining all good dharmas, thus teaching those lazy beings. 'Meditation is the gate of Dharma illumination, accomplishing all meditations and supernatural powers, thus teaching those scattered beings. 'Wisdom is the gate of Dharma illumination, cutting off the darkness of ignorance and all attachments to views, thus teaching those foolish beings. 'Expedient means is the gate of Dharma illumination, manifesting teachings according to the demeanor seen by beings, thus accomplishing all the Buddhas' dharmas. 'The four means of gathering is the gate of Dharma illumination, gathering all beings, and after attaining Bodhi, bestowing the Dharma to all beings. 'Teaching beings is the gate of Dharma illumination, not enjoying pleasure oneself, and not being weary. 'Embracing the true Dharma is the gate of Dharma illumination, cutting off all beings' afflictions. 'Accumulating merit is the gate of Dharma illumination, benefiting all beings. 'Practicing meditation is the gate of Dharma illumination, fulfilling the ten powers. 'Tranquil meditation is the gate of Dharma illumination, accomplishing the Tathagata's Samadhi completely. 'Wise seeing is the gate of Dharma illumination, wisdom is accomplished and fulfilled. 'Entering unobstructed eloquence is the gate of Dharma illumination, attaining the Dharma eye accomplishment. 'Entering all practices is the gate of Dharma illumination, attaining the Buddha eye accomplishment. 'Accomplishing Dharani is the gate of Dharma illumination, hearing all the Buddhas' dharmas, and being able to uphold them. 'Attaining unobstructed eloquence is the gate of Dharma illumination, making all beings joyful. 'Following patience is the gate of Dharma illumination, following all the Buddhas' dharmas. 'Attaining the forbearance of non-origination is the gate of Dharma illumination, attaining the prediction of Buddhahood.'

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「『不退轉地，是法明門，具足往昔諸佛法故。

「『從一地至一地智，是法明門，灌頂成就一切智故。

「『灌頂地，是法明門，從生出家，乃至得成阿耨多羅三藐三菩提故。』

「爾時，護明菩薩說是語已，告彼一切諸天眾言：『諸天當知！此是一百八法明門，留與諸天。汝等受持，心常憶念，勿令忘失。』

佛本行集經卷第六 大正藏第 03 冊 No. 0190 佛本行集經

佛本行集經卷第七

隋天竺三藏阇那崛多譯

俯降王宮品第五

「爾時，護明菩薩冬分過已，至於最勝春初之時，一切樹木諸華開敷，天氣澄清，溫涼調適，百草新出，滑澤和柔，滋茂光鮮，遍滿於地正取鬼宿星合之時，為彼諸天，說於法要，悉令其心，愛樂歡喜，踴躍充遍不能自勝。誡勸諸天，使行此法，教令厭離一切有為生老病死求無上法。

「是時，護明菩薩大士觀彼天眾，如師子王欲下生時，其心安隱，不驚不怖，不畏不亂，復更重告諸天眾言：『汝等諸天一切當知！此我最後受後邊身。』是時菩薩，正念一心，從兜率下。如余諸天，舍天壽時，離五欲故，生大憂苦，忘失正念；菩薩下時，則不如是，菩薩下時，具足一切不可思議希有之法

『不退轉地，是法明門，因為它具足了過去諸佛的教法。』 『從一個境界到另一個境界的智慧，是法明門，因為它能通過灌頂成就一切智慧。』 『灌頂的境界，是法明門，因為它涵蓋了從出生出家，直到成就無上正等正覺的整個過程。』 那時，護明菩薩說完這些話后，告訴所有天眾：『諸位天人應當知道！這是一百零八個法明門，留給你們。你們要接受並持守，心中常常憶念，不要讓它遺忘。』 佛本行集經卷第六 大正藏第 03 冊 No. 0190 佛本行集經 佛本行集經卷第七 隋朝天竺三藏阇那崛多譯 俯降王宮品第五 那時，護明菩薩在冬季過去後，到了最美好的初春時節，所有的樹木花朵都開放了，天氣清朗，溫暖涼爽適宜，百草新發，光滑柔和，茂盛鮮亮，遍佈大地。正當鬼宿星相合的時候，他為那些天人宣說佛法要義，使他們內心都充滿愛樂歡喜，踴躍不已，無法自持。他告誡勸勉天人，要修行此法，教導他們厭離一切有為的生老病死，追求無上的佛法。 這時，護明菩薩大士觀察天眾，就像獅子王要降生時一樣，內心安穩，不驚不怖，不畏不亂。他又再次告訴天眾：『你們所有天人應當知道！這是我最後一次接受後邊的身體。』這時菩薩正念一心，從兜率天降下。像其他天人，在捨棄天壽時，因為離開五欲而產生巨大的憂愁痛苦，忘失正念；菩薩降下時，則不是這樣，菩薩降下時，具足一切不可思議的稀有之法。

'The state of non-retrogression is a gate of Dharma illumination, because it is complete with the teachings of all Buddhas of the past.' 'Wisdom from one stage to another is a gate of Dharma illumination, because it achieves all wisdom through empowerment.' 'The state of empowerment is a gate of Dharma illumination, because it encompasses the entire process from birth and renunciation to the attainment of Anuttara-samyak-sambodhi.' At that time, after Bodhisattva Protector of Light had spoken these words, he told all the heavenly beings: 'You heavenly beings should know! These are one hundred and eight gates of Dharma illumination, left for you. You should receive and uphold them, always remember them in your hearts, and do not let them be forgotten.' The Sutra of the Fundamental Acts of the Buddha, Volume Six Taisho Tripitaka Volume 03, No. 0190, The Sutra of the Fundamental Acts of the Buddha The Sutra of the Fundamental Acts of the Buddha, Volume Seven Translated by the Tripiṭaka Master Jñānagupta of India during the Sui Dynasty Chapter Five: Descending to the Royal Palace At that time, after the winter had passed, Bodhisattva Protector of Light arrived at the most excellent time of early spring, when all the trees and flowers were in bloom, the weather was clear, warm, and pleasantly cool, the new grasses were emerging, smooth and soft, lush and bright, covering the earth. Just as the constellation of Revati was in conjunction, he spoke the essential Dharma to those heavenly beings, causing their hearts to be filled with love and joy, leaping with excitement, unable to contain themselves. He admonished and encouraged the heavenly beings to practice this Dharma, teaching them to be weary of all conditioned birth, old age, sickness, and death, and to seek the unsurpassed Dharma. At this time, the great Bodhisattva Protector of Light observed the heavenly assembly, like a lion king about to descend, his mind was peaceful, not startled, not afraid, not fearful, not confused. He again told the heavenly assembly: 'All of you heavenly beings should know! This is my last time receiving a subsequent body.' At this time, the Bodhisattva, with right mindfulness and one-pointedness of mind, descended from the Tusita Heaven. Unlike other heavenly beings, who, when abandoning their heavenly lifespan, experience great sorrow and suffering due to leaving the five desires, and lose their right mindfulness; the Bodhisattva's descent was not like this. When the Bodhisattva descended, he was complete with all inconceivable and rare Dharmas.

。護明菩薩從天下時，時彼諸天憶菩薩故，一時號哭：『嗚呼苦哉！嗚呼苦哉！我等既失護明菩薩，我從今去，永更不復得聞正法，減損我等功德之利，生死根本今益增長。』時凈居天告彼一切諸天眾言：『汝等今見護明菩薩欲下生時，莫生憂惱。何以故？彼下生時，必定當得成阿耨多羅三藐三菩提，成已還來至此天宮，為汝說法。猶如往昔毗婆尸佛、尸棄如來、毗舍浮佛、迦羅迦孫馱佛、迦那迦牟尼佛、迦葉如來，彼等諸佛，皆從此去，憐愍汝故，悉各還來，到此天宮，為汝說法，攝受汝等。今此護明菩薩大士，還如是來攝化于汝，如前不異。』

「爾時，護明菩薩大士于夜下生，當欲降神入于摩耶夫人胎時，時彼摩耶當其夜白凈飯王言：『大王！當知，我從今夜，欲受八禁清凈齋戒，所謂不殺生，不偷盜，不淫逸，不妄語，不兩舌，不惡口，不無義語。又愿，不貪，不瞋恚，不愚癡，不生邪見。我當正見，諸如是等禁戒齋法，我當受持。我今繫念，恒常勤行，于諸眾生，當起慈心。』

「時，凈飯王即報摩耶大夫人言：『如夫人心，所愛樂者，隨意而行；我今亦舍國王之位，隨汝所行。』而有偈說：

「『王見菩薩母，　　從座恭敬起， 　　如母如姊妹，　　心不行欲想

現代漢語譯本：當護明菩薩從天界下凡時，天上的眾神因為思念菩薩，一時號啕大哭：『嗚呼，真是痛苦啊！嗚呼，真是痛苦啊！我們既然失去了護明菩薩，從今以後，將永遠無法再聽到正法，我們功德的利益將會減少，生死輪迴的根本將會更加增長。』這時，凈居天的神告訴所有天眾說：『你們現在看到護明菩薩將要下凡，不要憂愁煩惱。為什麼呢？因為他下凡時，必定會成就無上正等正覺，成就之後還會回到這個天宮，為你們說法。就像過去的毗婆尸佛、尸棄如來、毗舍浮佛、迦羅迦孫馱佛、迦那迦牟尼佛、迦葉如來，他們這些佛，都是從這裡離開，因為憐憫你們的緣故，都各自回來，到這個天宮，為你們說法，攝受你們。現在這位護明菩薩大士，也會像他們一樣回來教化你們，和以前沒有什麼不同。』 那時，護明菩薩大士在夜晚下凡，當要降臨神識進入摩耶夫人的胎中時，摩耶夫人在當晚告訴凈飯王說：『大王！您應當知道，我從今晚開始，要受持八關齋戒，所謂不殺生，不偷盜，不邪淫，不妄語，不兩舌，不惡口，不說無意義的話。又發願，不貪婪，不嗔恨，不愚癡，不產生邪見。我應當有正見，像這些禁戒齋法，我應當受持。我現在心念專注，恒常勤奮修行，對於一切眾生，應當生起慈悲之心。』 這時，凈飯王就對摩耶夫人說：『夫人您心中所喜愛的事情，就隨意去做吧；我現在也捨棄國王的地位，跟隨您一起修行。』還有偈語說： 『國王看見菩薩的母親，從座位上恭敬地站起來，對待她如同母親如同姐妹，心中沒有絲毫的慾望。』

English version: When Bodhisattva Hooming descended from the heavens, the gods in the heavens, remembering the Bodhisattva, cried out in unison: 『Alas, how painful! Alas, how painful! Since we have lost Bodhisattva Hooming, from now on, we will never again hear the true Dharma, the benefits of our merits will be diminished, and the root of birth and death will grow even stronger.』 At this time, the gods of the Pure Abode told all the heavenly beings: 『Now that you see Bodhisattva Hooming is about to descend, do not be worried or distressed. Why? Because when he descends, he will surely attain Anuttara-samyak-sambodhi, and after attaining it, he will return to this heavenly palace to preach the Dharma to you. Just like the past Buddhas Vipashyin, Sikhin, Vishvabhu, Krakucchanda, Kanakamuni, and Kashyapa, all these Buddhas left from here, and out of compassion for you, they all returned to this heavenly palace to preach the Dharma to you and embrace you. Now, this great Bodhisattva Hooming will also return to teach and transform you, just like before.』 At that time, Bodhisattva Hooming descended at night, and when he was about to enter the womb of Lady Maya, Lady Maya said to King Suddhodana that night: 『Great King! You should know that from tonight, I will observe the eight precepts of pure fasting, which are not to kill, not to steal, not to engage in sexual misconduct, not to lie, not to speak divisively, not to speak harshly, and not to speak meaningless words. Also, I vow not to be greedy, not to be hateful, not to be ignorant, and not to have wrong views. I should have right views, and I should observe these precepts and fasting practices. I will now focus my mind, constantly practice diligently, and for all sentient beings, I will generate a compassionate heart.』 At this time, King Suddhodana replied to Lady Maya: 『Whatever your heart desires, you may do as you please; I will now also give up my position as king and follow your practice.』 And there is a verse that says: 『The king, seeing the mother of the Bodhisattva, respectfully rose from his seat, treating her like a mother or a sister, with no lustful thoughts in his heart.』

。』

「時，護明菩薩一心正念，從兜率下，托凈飯王最大夫人摩耶右脅，安庠而入。護明菩薩正念正知，從兜率下入母胎時，是時天人魔梵、沙門婆羅門等，一切世間光明普照，復世界外黑闇之處，日月如是，有大勢力、有大威神，如是幽隱光明不照，德不能及此菩薩光，悉能達照。彼處所有一切眾生，各相謂言：『云何此間忽有眾生？』是時此地，六種震動，所謂東涌西沒，西涌東沒，南涌北沒，北涌南沒，邊涌中沒，中涌邊沒，如是乃至起覺、吼等，十八種相悉皆普現。次復，有千須彌山王，皆悉震動，千尼民陀羅山王、千持威德山王、千佉羅伽陀山王、千毗那耶迦山王、千馬頭山王、千彌尼陀羅山王、千善見山王、千鐵圍山王、千大鐵圍山王，如是等山，悉皆震動。並及一切諸餘小山，涌沒低昂，嵬㠑峨嵯，出大煙氣、四千大海，及余諸池，浩汗奔濤，洪波沸涌。其四大河，恒河，辛頭，斯多，博叉，及余諸水，皆悉逆流。一切叢林，一切樹木，一切藥草，一切時苗，皆悉肥濃，長養滋茂。其下乃至阿鼻泥梨苦惱眾生，皆蒙快樂。

「以是因緣，菩薩從於兜率初下，放大光照一切世間，幽昏黑闇悉令明著，欲為后時成佛道已，以四真諦智慧光明，普照一切愚暝眾生，作先瑞相

『當時，護明菩薩一心正念，從兜率天降下，投胎于凈飯王最年長的夫人摩耶的右脅，安詳地進入。護明菩薩正念正知，從兜率天降下進入母胎時，那時天人、魔、梵天、沙門、婆羅門等，一切世間都被光明普照，甚至世界之外的黑暗之處，日月的光芒都無法照耀的地方，那些有強大力量、有強大威神的地方，那些幽暗隱蔽、光明無法照耀、德行無法企及的地方，都被菩薩的光芒照亮。那裡的所有眾生都互相說道：『為什麼這裡突然出現了眾生？』這時，大地發生了六種震動，即東邊涌起西邊沉沒，西邊涌起東邊沉沒，南邊涌起北邊沉沒，北邊涌起南邊沉沒，邊地涌起中間沉沒，中間涌起邊地沉沒，像這樣乃至出現覺醒、吼叫等十八種現象。接著，又有千座須彌山王，全部震動，千座尼民陀羅山王、千座持威德山王、千座佉羅伽陀山王、千座毗那耶迦山王、千座馬頭山王、千座彌尼陀羅山王、千座善見山王、千座鐵圍山王、千座大鐵圍山王，像這樣的山，全部震動。還有所有其他的小山，都涌起、沉沒、高低起伏，巍峨聳立，冒出巨大的煙氣。四千大海，以及其他所有的池塘，都波濤洶涌，巨浪翻騰。四大河流，恒河、辛頭河、斯多河、博叉河，以及其他所有的河流，都逆流而上。所有的叢林、所有的樹木、所有的藥草、所有的時令作物，都變得肥沃濃密，生長茂盛。甚至地獄阿鼻泥犁的受苦眾生，都感受到了快樂。 『因為這個緣故，菩薩從兜率天初次降下時，放出大光明照耀一切世間，使幽暗昏黑的地方都變得明亮，這是爲了將來成佛道后，用四真諦的智慧光明，普照一切愚昧無知的眾生，作為預兆。』

'At that time, Bodhisattva Protector of Light, with a single-minded right thought, descended from Tushita Heaven, entered the right side of Queen Maya, the eldest wife of King Suddhodana, and peacefully entered. When Bodhisattva Protector of Light, with right thought and right knowledge, descended from Tushita and entered the womb, at that time, gods, humans, demons, Brahma, ascetics, Brahmins, and all the worlds were illuminated by light. Even the dark places beyond the world, where the sun and moon could not reach, those places with great power and great divine might, those dark and hidden places where light could not shine and virtue could not reach, were all illuminated by the Bodhisattva's light. All the beings there said to each other, 'Why has a being suddenly appeared here?' At this time, the earth shook in six ways, that is, the east rose and the west sank, the west rose and the east sank, the south rose and the north sank, the north rose and the south sank, the edges rose and the middle sank, the middle rose and the edges sank. In this way, even the eighteen phenomena such as awakening and roaring appeared. Then, there were a thousand Mount Sumerus, all of which shook, a thousand Mount Nimin Dharas, a thousand Mounts of Majestic Virtue, a thousand Mounts Kharagadha, a thousand Mounts Vinayaka, a thousand Mounts Horse Head, a thousand Mounts Minidhara, a thousand Mounts of Good View, a thousand Mounts Iron Ring, and a thousand Mounts Great Iron Ring. All these mountains shook. And all the other small mountains rose, sank, and undulated, towering and majestic, emitting great smoke. The four thousand great seas, and all the other ponds, were surging with waves and turbulent tides. The four great rivers, the Ganges, the Indus, the Sita, the Vakshu, and all the other rivers, flowed upstream. All the forests, all the trees, all the herbs, and all the seasonal crops became fertile and lush, growing vigorously. Even the suffering beings in the Avici hell felt joy. 'For this reason, when the Bodhisattva first descended from Tushita, he emitted great light that illuminated all the worlds, making the dark and obscure places bright. This was a premonition that when he attained Buddhahood in the future, he would use the wisdom light of the Four Noble Truths to illuminate all ignorant beings.'

。菩薩初從兜率下時，大地六種十八相動，及諸山王，出大煙氣，四千大海，涌沸濤波。是故如來為未來世諸惡眾生，沒在煩惱垢濁淤泥；佛成道已，欲拔出置於涅槃岸。

「菩薩初從兜率下時，一切諸水，皆悉逆流，是故如來，為未來世諸惡眾生，隨順沒溺煩惱流者；佛成道已，說法度脫一切眾生，令其反本逆生死流。菩薩初從兜率下時，悉能增長一切樹木藥草叢林，皆令肥膩滋茂之者。為未來世諸惡眾生，未種善根，令種善根，已種善根，令得解脫。

「菩薩初從兜率下時，乃至阿鼻地獄眾生，皆受快樂；佛成道已，令諸眾生，解脫苦惱，受于快樂。以是因緣，于先示現是等瑞相。

「又復菩薩兜率下時，右脅入胎，自餘眾生，從產門入。佛得成道，為諸眾生，說清凈法，回邪入正，此是于先示現瑞相。

「菩薩正念，從兜率下，托凈飯王第一大妃摩耶夫人右脅住已。是時大妃，于睡眠中，夢見有一六牙白象，其頭硃色，七支拄地，以金裝牙，乘空而下，入于右脅。夫人夢已，明旦即白凈飯王言：『大王當知，我于昨夜，作如是夢，當入於我右脅之時，我受快樂，昔所未有，從今日後，我實不用世間快樂

現代漢語譯本：菩薩最初從兜率天下降時，大地發生六種震動，顯現十八種不同的景象，連同各山之王都冒出巨大的煙氣，四千大海也翻騰起洶涌的波濤。因此，如來爲了未來世那些沉溺在煩惱污垢泥潭中的惡劣眾生，在成道后，想要把他們拔出來，安置在涅槃的彼岸。 菩薩最初從兜率天下降時，所有的水都逆流而上。因此，如來爲了未來世那些順著煩惱之流沉溺的惡劣眾生，在成道后，說法度化一切眾生，使他們能夠返回本源，逆轉生死之流。菩薩最初從兜率天下降時，能夠使一切樹木、藥草、叢林都生長茂盛，變得肥沃滋潤。這是爲了未來世那些沒有種下善根的眾生，讓他們種下善根；對於已經種下善根的眾生，讓他們得到解脫。 菩薩最初從兜率天下降時，甚至阿鼻地獄的眾生都感受到快樂。佛陀成道后，讓所有眾生都解脫苦惱，享受快樂。因為這些因緣，所以事先示現這些吉祥的徵兆。 此外，菩薩從兜率天下降時，從右脅進入母胎，而其他眾生則是從產門進入。佛陀成道后，為眾生宣說清凈的佛法，使他們從邪道轉入正道。這也是事先示現的吉祥徵兆。 菩薩以正念從兜率天下降，寄託在凈飯王的第一大妃摩耶夫人的右脅中。當時，大妃在睡夢中，夢見一頭六牙白象，頭是硃紅色，七支拄地，用金子裝飾象牙，乘空而下，進入她的右脅。夫人醒來后，第二天早上就告訴凈飯王說：『大王應當知道，我昨晚做了這樣的夢，當它進入我右脅的時候，我感到無比的快樂，這是以前從未有過的。從今天以後，我真的不再需要世間的快樂了。』

English version: When the Bodhisattva first descended from the Tusita Heaven, the earth shook in six ways, displaying eighteen different aspects, and even the kings of the mountains emitted great smoke, and the four thousand great seas surged with turbulent waves. Therefore, the Tathagata, for the sake of the evil beings of the future world who are submerged in the mire of afflictions and defilements, after attaining enlightenment, wanted to pull them out and place them on the shore of Nirvana. When the Bodhisattva first descended from the Tusita Heaven, all the waters flowed upstream. Therefore, the Tathagata, for the sake of the evil beings of the future world who are drowning in the flow of afflictions, after attaining enlightenment, preached the Dharma to liberate all beings, enabling them to return to their origin and reverse the flow of birth and death. When the Bodhisattva first descended from the Tusita Heaven, he was able to make all trees, herbs, and forests grow luxuriantly, becoming fertile and lush. This was for the sake of the evil beings of the future world who had not planted good roots, to enable them to plant good roots; and for those who had already planted good roots, to enable them to attain liberation. When the Bodhisattva first descended from the Tusita Heaven, even the beings in the Avici Hell felt joy. After the Buddha attained enlightenment, he enabled all beings to be liberated from suffering and to enjoy happiness. Because of these causes and conditions, these auspicious signs were shown beforehand. Furthermore, when the Bodhisattva descended from the Tusita Heaven, he entered the womb through the right side, while other beings enter through the birth canal. After the Buddha attained enlightenment, he preached the pure Dharma to beings, causing them to turn from the wrong path to the right path. This was also an auspicious sign shown beforehand. The Bodhisattva, with right mindfulness, descended from the Tusita Heaven and took residence in the right side of Queen Maya, the first great consort of King Suddhodana. At that time, the Queen, in her sleep, dreamed of a white elephant with six tusks, its head vermilion, its seven limbs touching the ground, with tusks adorned with gold, descending through the air and entering her right side. After the Queen awoke from her dream, the next morning she told King Suddhodana, 'Your Majesty should know that last night I had such a dream, and when it entered my right side, I felt unparalleled joy, which I had never experienced before. From today onwards, I truly no longer need worldly pleasures.'

。此夢瑞相，誰占夢師，能為我解？』

「時，凈飯王召一宮監內侍女人，而告之言：『汝速疾來至外宣敕，語我國師大那摩子，令急追喚八婆羅門大占夢師，所謂祭德、鬼宿德、自在德、毗紐德、梵德等，並老迦葉三子速來。』時彼使人，白于王言：『如大王敕，不敢違逆。』是時使人奉大王命至宮門前，大聲唱言：『誰在門前，頗有入宮婆羅門不？』時彼門前，有一當直婆羅門子，姓婆陀氏，名羅耶那(隋言屋室)，報于宮監內使人言：『我在於此。』其使人言：『大王有敕，遣喚八大諸婆羅門能佔夢者，所謂祭德、迦葉子等。』其使傳告，乃至國師大那摩子承彼屋室使人之言，即便召喚八大占夢婆羅門師，及大那摩國師之子，同入宮中。時，凈飯王告諸占夢婆羅門等，作如是言：『昨夜夫人，有此異夢，是何瑞相？有何徴感？』時彼占夢婆羅門等，聞王語已，善知諸相、善占夢祥，即具咨白凈飯王言：『大王善聽所夢瑞相，我當具說。如我所見，往昔神仙諸天經書典籍所載。』而說偈言：

「『若母人夢見，　　日天入右脅， 　　彼母所生子，　　必作轉輪王。 　　若母人夢見，　　月天入右脅， 　　彼母所生子，　　諸王中最勝

『這個夢是吉祥的預兆，哪位解夢師能為我解說？』 當時，凈飯王召來一位宮中的女內侍，告訴她說：『你快去宮外傳旨，告訴國師大那摩子，讓他趕緊召集八位婆羅門解夢大師，就是祭德、鬼宿德、自在德、毗紐德、梵德等，還有老迦葉的三個兒子，讓他們速來。』 那位使者稟告國王說：『遵照大王的旨意，不敢違抗。』 這時，使者奉國王的命令來到宮門前，大聲喊道：『誰在門前，有進宮的婆羅門嗎？』 當時，門前有一位當值的婆羅門子，姓婆陀，名叫羅耶那（隋朝話叫屋室），他告訴宮中的內侍說：『我在這裡。』 使者說：『大王有旨，召見八位能解夢的婆羅門大師，就是祭德、迦葉的兒子等。』 使者傳達旨意，直到國師大那摩子聽到屋室使者的話，就立刻召集八位解夢的婆羅門大師，以及大那摩國師的兒子，一同進入宮中。當時，凈飯王告訴各位解夢的婆羅門說：『昨晚夫人做了這樣一個奇怪的夢，這是什麼吉祥的預兆？有什麼徵兆？』 那些解夢的婆羅門聽了國王的話，他們精通各種相術，善於解夢，就詳細地稟告凈飯王說：『大王請仔細聽我解說這個夢的吉祥預兆，我將詳細說明。正如我所見，以及過去神仙、諸天經書典籍所記載的那樣。』 然後他們說了偈語： 『如果母親夢見，太陽進入右脅，她所生的孩子，必定成為轉輪王。 如果母親夢見，月亮進入右脅，她所生的孩子，將是諸王中最傑出的。』

'This dream is an auspicious omen, which dream interpreter can explain it for me?' At that time, King Suddhodana summoned a female attendant from the palace and told her: 'You must quickly go outside the palace to announce the decree, tell the national teacher, Great Name's son, to urgently summon eight Brahmin dream interpreters, namely Jiede, Guisude, Zizaide, Binude, Fande, and the three sons of old Kasyapa, and have them come quickly.' The messenger reported to the king: 'According to Your Majesty's decree, I dare not disobey.' At this time, the messenger, following the king's order, arrived at the palace gate and shouted loudly: 'Who is at the gate? Are there any Brahmins entering the palace?' At that time, there was a Brahmin son on duty at the gate, named Bhadra, whose name was Rayana (called 'House Room' in the Sui Dynasty), who told the palace attendant: 'I am here.' The messenger said: 'The king has ordered the summoning of eight Brahmin masters who can interpret dreams, namely Jiede, Kasyapa's sons, etc.' The messenger conveyed the message, and when the national teacher, Great Name's son, heard the words of the 'House Room' messenger, he immediately summoned eight Brahmin dream interpreter masters, as well as the son of the national teacher, Great Name, to enter the palace together. At that time, King Suddhodana told the dream interpreter Brahmins: 'Last night, the queen had such a strange dream, what is this auspicious omen? What are the signs?' Those dream interpreter Brahmins, upon hearing the king's words, being well-versed in various physiognomies and skilled in interpreting dreams, reported in detail to King Suddhodana: 'Your Majesty, please listen carefully to my explanation of the auspicious omen of this dream, I will explain it in detail. As I have seen, and as recorded in the scriptures of past immortals and gods.' Then they spoke in verses: 'If a mother dreams of the sun entering her right side, the child she bears will surely become a Chakravartin King. If a mother dreams of the moon entering her right side, the child she bears will be the most outstanding among all kings.'

。 　　若母人夢見，　　白象入右脅， 　　彼母所生子，　　三界無極尊。 　　能利諸眾生，　　怨親悉平等， 　　度脫千萬眾，　　于深煩惱海。』

「爾時，占夢婆羅門師白大王言：『夫人所夢，其相甚善！大王今者當自慶幸，夫人所產必生聖子，彼於後時，必成佛道，名聞遠至。』時，凈飯王聞諸占夢婆羅門師說此頌已，心大歡喜，踴躍無量，不能自勝。時王備辦無量肴膳，百味飲食，唼𠲿舐啜，諸䴵果等，種種施設，彼婆羅門，自恣而啖。飯食訖已，時凈飯王復將無量錢財寶物，以用佈施。

「時，凈飯王聞此相師占觀妃夢，云是吉祥瑞相之後，即于其國迦毗羅城四門之外，並衢道頭街巷阡陌有人行處，安大無遮義會之所，人來須者盡皆佈施，須食與食，須飲與飲，須衣與衣，須香與香，須鬘與鬘，涂香末香、衣服床敷氈褥、房舍屋宅、牛羊象馬及車乘等，是人須者皆悉與之。作如是等種種佈施，悉為資益於菩薩故，設是供養。

「爾時，彼處有一仙人，名阿私陀，能立外道種種諸義，以舍五欲，有大威神，有大德力，具足五通，常能到於三十三天集會之所，自在能入

現代漢語譯本：如果母親夢見白象進入右脅，那麼她所生的孩子，將是三界中無與倫比的至尊。他能利益所有眾生，對怨恨和親近的人都平等對待，能從深重的煩惱之海中解救千萬眾生。 當時，占夢的婆羅門師對大王說：『夫人的夢，預示著非常吉祥的徵兆！大王您現在應當感到慶幸，夫人所生的必定是聖子，他將來必定成就佛道，名聲遠揚。』當時，凈飯王聽了占夢的婆羅門師說了這番話后，心中無比歡喜，激動得難以自持。於是，國王準備了無數美味佳餚，各種食物，讓婆羅門們盡情享用。飯後，凈飯王又拿出無數的錢財寶物，用來佈施。 當時，凈飯王聽了相師占卜妃子的夢，說這是吉祥的瑞兆之後，就在他的國家迦毗羅城四門之外，以及道路街巷人來人往的地方，設定了大型的無遮義會場所，人們有需要的都給予佈施，需要食物的給食物，需要飲水的給飲水，需要衣服的給衣服，需要香的給香，需要花環的給花環，涂香末香、衣服床鋪氈褥、房屋住宅、牛羊象馬以及車乘等，人們有需要的都給予。做這些種種佈施，都是爲了資助菩薩，設定這些供養。 當時，那裡有一位仙人，名叫阿私陀，他能建立外道的各種理論，捨棄五欲，具有強大的威神和德行，具備五種神通，經常能到達三十三天，自在出入。

English version: If a mother dreams of a white elephant entering her right side, the child she bears will be the unparalleled supreme one in the three realms. He will benefit all sentient beings, treat enemies and loved ones equally, and liberate countless beings from the deep sea of afflictions. At that time, the dream-interpreting Brahmin teacher said to the great king, 'The queen's dream indicates a very auspicious sign! Your Majesty should now rejoice, for the queen will surely give birth to a holy child, who will later attain Buddhahood and whose fame will spread far and wide.' At that time, King Suddhodana, upon hearing these words from the dream-interpreting Brahmin teachers, was overjoyed and could not contain his excitement. So, the king prepared countless delicacies, all kinds of food, for the Brahmins to enjoy to their hearts' content. After the meal, King Suddhodana also brought out countless money and treasures to give as alms. At that time, after King Suddhodana heard the soothsayer interpret the queen's dream as an auspicious omen, he set up large, unrestricted charity gatherings outside the four gates of his kingdom, Kapilavastu, as well as in the streets and alleys where people frequented. He gave alms to all who needed them, providing food to those who needed food, drink to those who needed drink, clothes to those who needed clothes, incense to those who needed incense, garlands to those who needed garlands, as well as fragrant ointments, clothing, bedding, blankets, houses, cattle, sheep, elephants, horses, and carriages. He gave whatever people needed. All these various acts of charity were done to support the Bodhisattva and to make these offerings. At that time, there was a sage named Asita, who could establish various theories of external paths, had abandoned the five desires, possessed great divine power and virtue, had the five supernatural powers, and could frequently reach the Thirty-three Heavens, freely entering and exiting.

。彼仙多住南天竺國遮槃低城聚落，名恒河怛，去彼不遠，有一叢林，名曰增長，是時仙人，在彼林中，修學仙道。摩伽陀國，一切人民，咸皆謂：『此阿私陀仙，是阿羅漢。』摩伽陀國一切人民，貴敬彼仙，尊重承事。時彼仙人，有所知解，悉以教人，自知見已，教他令見。時彼聚落，有一童子，名那羅陀。彼那羅陀，年漸長大，至於八歲，其母將付阿私陀仙，令作弟子。時彼童子，供養恭敬尊重師事阿私陀仙，盡弟子禮，無暫休息。時彼仙人在增長林，晝夜精進，攝心坐禪，及那羅陀童子一處；其那羅陀侍者童子，在仙人後侍立，執拂驅逐蚊虻。

「菩薩從於兜率陀天，正念下至凈飯王宮，夫人右脅入于胎時，放大光明，遍照人天一切世界，復此大地具足六種十八相動。時阿私陀見未曾有希奇之事，異種光明，復見此地六種震動，心大驚怖，毛孔悉豎，自心念言：『今有何緣，此大地動？有何果報？』時彼仙人，少時思惟，默然而住，正念正定思惟知已，心生歡喜，踴躍無量，不能自勝，作是唱言：『希有大聖不可思議，世間當出大富伽羅。』

「菩薩初從兜率下時，入母右脅，受胎訖已

現代漢語譯本：那些仙人大多居住在南天竺國遮槃低城的村落里，名叫恒河怛。離那裡不遠，有一片叢林，名叫增長。當時，仙人們在那片叢林中修習仙道。摩伽陀國的所有人民都認為：『這位阿私陀仙人是阿羅漢。』摩伽陀國的所有人民都尊敬他，尊重並侍奉他。當時，那位仙人有所領悟，都會教導他人，自己領悟了，就教導他人也去領悟。當時，那個村落里有一個名叫那羅陀的童子。那羅陀漸漸長大，到了八歲，他的母親把他託付給阿私陀仙人，讓他做弟子。當時，那個童子供養、恭敬、尊重並侍奉阿私陀仙人，盡弟子的禮節，沒有片刻休息。當時，那位仙人在增長林中，日夜精進，收攝心神坐禪，那羅陀童子也和他在一起；那羅陀侍者童子在仙人身後侍立，拿著拂塵驅趕蚊蟲。 『菩薩從兜率天，正念下降到凈飯王的宮殿，從夫人的右脅進入胎中時，放出大光明，照遍人天一切世界，而且大地也出現了六種十八相的震動。』當時，阿私陀看到了前所未有的稀奇景象，奇異的光明，又看到大地出現六種震動，心中非常驚恐，毛孔都豎了起來，他心裡想：『現在是什麼原因，導致大地震動？會有什麼果報？』當時，那位仙人稍微思考了一會兒，默默地停了下來，用正念正定思考明白后，心中生起歡喜，無比激動，不能自已，於是唱道：『稀有啊，大聖不可思議，世間將要出現一位大富伽羅。』 『菩薩最初從兜率天下降時，進入母親的右脅，受胎完畢后』

English version: Those immortals mostly lived in the villages of Chebandi City in South India, named Henghedan. Not far from there, there was a forest called Zengzhang. At that time, the immortals were practicing the immortal path in that forest. All the people of Magadha believed: 'This immortal Asita is an Arhat.' All the people of Magadha respected him, revered and served him. At that time, when that immortal had some understanding, he would teach others, and after understanding himself, he would teach others to understand as well. At that time, there was a boy named Narada in that village. Narada gradually grew up, and when he was eight years old, his mother entrusted him to the immortal Asita to be his disciple. At that time, the boy offered, respected, revered, and served the immortal Asita, fulfilling the duties of a disciple without any rest. At that time, the immortal was diligent day and night in the Zengzhang Forest, concentrating his mind in meditation, and the boy Narada was with him; the attendant boy Narada stood behind the immortal, holding a whisk to drive away mosquitoes. 'When the Bodhisattva descended from the Tushita Heaven with right mindfulness to King Suddhodana's palace, entering the womb through the right side of the queen, he emitted great light, illuminating all the worlds of humans and gods, and the earth also experienced six kinds of eighteen-fold movements.' At that time, Asita saw unprecedented and rare sights, strange lights, and also saw the earth experiencing six kinds of tremors. He was very frightened, his pores stood on end, and he thought to himself: 'What is the reason for this earthquake? What will be the consequences?' At that time, the immortal pondered for a while, stopped silently, and after understanding with right mindfulness and right concentration, joy arose in his heart, he was extremely excited, unable to control himself, and then sang: 'Rare indeed, the Great Sage is inconceivable, a great Fugala will appear in the world.' 'When the Bodhisattva first descended from the Tushita Heaven, he entered his mother's right side, and after conception was complete'

。時有一天，名曰速往，至諸地獄大聲唱言：『汝諸人輩，一切當知，菩薩今從兜率天下入于母胎，是故汝等，速發誓愿，愿生人間。』地獄眾生聞此語已，所有眾生，往昔已來，曾種善根，復造雜業，以惡強故，墮于地獄，彼等各各面相睹見，厭離地獄，復得光明，身心安樂，復得聞于速往世間諸天之聲。舍地獄身，即生人中。所有三千大千世界諸眾生等，往昔已來種善根者，皆來於此迦毗羅城，四面託生。

「菩薩入于母胎訖已，時天帝釋及四天王，提頭賴吒及毗留勒叉、毗留博叉、毗沙門等，各相謂言：『仁者當知！菩薩已從兜率天下入在母胎，我等今須擁護守視，莫令其餘或人非人，惱亂菩薩，或覓其便。今此菩薩，唯是極大威德，諸天乃能守護，非是世間人所能守。』此是菩薩未曾有法，如來有此四種護持，具足無缺，此是于先守護瑞相。

「世有眾生，入母胎時不能正念，或住母胎亦復不能專心正念，或復生時亦不正念。或有眾生，入母胎時能專正念，住于胎中亦能正念，出胎之時亦能正念。或有眾生，入胎正念，住胎正念，出胎之時不能正念。菩薩入胎心亦正念，住胎正念，出胎正念，此是菩薩，未曾有法

現代漢語譯本：有一天，有個名叫速往的天人，來到各個地獄大聲宣告：『你們這些眾生，都應當知道，菩薩現在從兜率天降生到人間，進入母胎了。因此你們應當趕快發誓，愿能轉生到人間。』地獄裡的眾生聽到這話后，所有過去曾經種下善根，又造作各種善惡夾雜的業，因為惡業的力量強大而墮入地獄的眾生，他們各自都看到了彼此的面容，厭惡地獄，重新獲得了光明，身心安樂，又聽到了速往天人傳遍世間的聲音。他們捨棄了地獄的身體，立即轉生到人間。所有三千大千世界中的眾生，過去曾經種下善根的，都來到迦毗羅城，從四面八方投胎轉生。 菩薩進入母胎之後，天帝釋和四大天王，即提頭賴吒、毗留勒叉、毗留博叉、毗沙門等，互相說道：『各位應當知道！菩薩已經從兜率天降生到人間，進入母胎了，我們現在必須守護他，不要讓其他人或非人，來擾亂菩薩，或者尋找機會加害他。現在的這位菩薩，具有極大的威德，只有天神才能守護他，不是世間人所能守護的。』這是菩薩未曾有過的殊勝之處，如來具有這四種守護，完全沒有缺失，這是最初的守護瑞相。 世間有的眾生，進入母胎時不能保持正念，或者住在母胎中也不能專心保持正念，或者出生時也不能保持正念。有的眾生，進入母胎時能專心保持正念，住在胎中也能保持正念，出生時也能保持正念。有的眾生，進入母胎時保持正念，住在胎中也保持正念，但出生時不能保持正念。菩薩進入母胎時心懷正念，住在胎中也保持正念，出生時也保持正念，這是菩薩未曾有過的殊勝之處。

English version: One day, a celestial being named Swift-Going came to all the hells and proclaimed loudly: 'All of you beings should know that the Bodhisattva has now descended from the Tushita Heaven and entered a mother's womb. Therefore, you should quickly make vows to be reborn in the human realm.' Upon hearing this, all the beings in hell who had previously planted good roots and also created mixed karma, but fell into hell due to the strength of their evil deeds, each saw each other's faces, grew weary of hell, regained light, and felt peace in body and mind. They also heard the voice of Swift-Going spreading throughout the world. They abandoned their hell bodies and were immediately reborn in the human realm. All the beings in the three thousand great thousand worlds who had previously planted good roots came to Kapilavastu from all directions to be reborn. After the Bodhisattva entered the womb, Indra and the Four Heavenly Kings, namely Dhritarashtra, Virudhaka, Virupaksha, and Vaishravana, said to each other: 'Friends, you should know! The Bodhisattva has descended from the Tushita Heaven and entered a mother's womb. We must now protect and guard him, lest other humans or non-humans disturb the Bodhisattva or seek an opportunity to harm him. This Bodhisattva now possesses great power and virtue, and only the gods can protect him, not ordinary humans.' This is an unprecedented and extraordinary quality of the Bodhisattva. The Tathagata has these four kinds of protection, complete and without deficiency. This is the initial auspicious sign of protection. Some beings in the world cannot maintain right mindfulness when entering the womb, or cannot focus on right mindfulness while in the womb, or cannot maintain right mindfulness at birth. Some beings can focus on right mindfulness when entering the womb, can maintain right mindfulness while in the womb, and can maintain right mindfulness at birth. Some beings maintain right mindfulness when entering the womb and while in the womb, but cannot maintain right mindfulness at birth. The Bodhisattva maintains right mindfulness when entering the womb, maintains right mindfulness while in the womb, and maintains right mindfulness at birth. This is an unprecedented and extraordinary quality of the Bodhisattva.

。如來得成於佛道已，說法教化，無忘無失，知于眾生機根而說，此是往昔希有瑞相。菩薩在於母胎之時，常住右脅，不曾移動。自餘眾生，以不定故，或至右脅，或至左脅，以是因緣，其母患痛，受無量苦。菩薩在胎，處於右脅，不轉不動，起立坐臥，不損母胎，此是菩薩未曾有法。如來得成於佛道已，行菩提法，悉得成就，此是往昔于先瑞相。

「菩薩在胎，不驚不怖，得大無畏，惡物不染，所有不凈，涕唾膿血，黃白痰癊，不能穢污。自餘眾生，在母胎時，種種不凈。如琉璃寶，以天衣裹，置不凈處，亦不染污；如是如是，菩薩在胎，一切不凈不污不染，此是菩薩未曾有法。如來得成於佛道已，於一切法不染不著，此是往昔于先瑞相。

「菩薩在於母胎之時，其菩薩母，受大快樂，身不疲乏。自餘眾生，入于母胎，或復九月，或復十月，母受負重，身體不安。菩薩在胎，母若行坐若眠若起，皆得安樂，身不受苦，此是菩薩未曾有法。如來得成於佛道已，速得阿耨多羅三藐三菩提，正得諸通及一切智，此是往昔于先瑞相。

「菩薩在胎，母受禁戒，心常奉持戒行而行。自餘眾生在母胎時，母行雜行。菩薩在胎，母持禁戒，不行雜行，此是菩薩未曾有法

現代漢語譯本：如果如來成就佛道，說法教化時，不會遺忘或出錯，能瞭解眾生的根基而說法，這是過去稀有的瑞相。菩薩在母胎中時，常住在右脅，不曾移動。其他眾生，因為不確定，有時在右脅，有時在左脅，因此，他們的母親會感到疼痛，承受無量的痛苦。菩薩在胎中，處於右脅，不轉動也不移動，起立、坐下、躺臥，都不會損傷母胎，這是菩薩未曾有過的法則。如來成就佛道后，修行菩提法，全部都能成就，這是過去先前的瑞相。 現代漢語譯本：菩薩在胎中，不驚恐也不害怕，得到大無畏，邪惡的事物不會沾染，所有不乾淨的東西，如鼻涕、唾液、膿血、黃痰白痰，都不能玷污他。其他眾生，在母胎中時，充滿各種不乾淨的東西。就像琉璃寶，用天衣包裹，放在不乾淨的地方，也不會被污染一樣；菩薩在胎中，一切不乾淨的東西都不能玷污他，這是菩薩未曾有過的法則。如來成就佛道后，對一切法都不執著不染著，這是過去先前的瑞相。 現代漢語譯本：菩薩在母胎中時，他的母親會感到非常快樂，身體不會疲憊。其他眾生，進入母胎后，有時九個月，有時十個月，母親承受著負重，身體不安。菩薩在胎中，母親無論是行走、坐著、睡覺還是起床，都感到安樂，身體不受痛苦，這是菩薩未曾有過的法則。如來成就佛道后，迅速獲得阿耨多羅三藐三菩提，真正獲得各種神通和一切智慧，這是過去先前的瑞相。 現代漢語譯本：菩薩在胎中，母親會受持戒律，心中常常奉行戒律。其他眾生在母胎中時，母親會做各種雜亂的行為。菩薩在胎中，母親持守戒律，不做雜亂的行為，這是菩薩未曾有過的法則。

English version: If the Tathagata achieves Buddhahood, when teaching and transforming, there will be no forgetting or mistakes, and they will understand the roots of sentient beings and teach accordingly. This is a rare auspicious sign from the past. When a Bodhisattva is in the womb, they always reside on the right side, never moving. Other sentient beings, because of their uncertainty, sometimes are on the right side, sometimes on the left, and because of this, their mothers suffer pain and immeasurable suffering. The Bodhisattva in the womb, residing on the right side, neither turns nor moves, and whether standing, sitting, or lying down, does not harm the mother's womb. This is an unprecedented law of the Bodhisattva. When the Tathagata achieves Buddhahood, practicing the Bodhi path, all will be accomplished. This is an auspicious sign from the past. English version: When a Bodhisattva is in the womb, they are neither startled nor afraid, they attain great fearlessness, and evil things do not defile them. All impure things, such as mucus, saliva, pus, blood, yellow phlegm, and white phlegm, cannot pollute them. Other sentient beings, when in the womb, are filled with all kinds of impurities. Like a crystal gem, wrapped in celestial cloth, placed in an unclean place, it is not defiled; likewise, the Bodhisattva in the womb is not defiled by any impurity. This is an unprecedented law of the Bodhisattva. When the Tathagata achieves Buddhahood, they are not attached to or defiled by any dharma. This is an auspicious sign from the past. English version: When a Bodhisattva is in the womb, their mother experiences great joy and her body does not feel tired. Other sentient beings, after entering the womb, sometimes for nine months, sometimes for ten months, the mother bears the burden and her body is uneasy. When a Bodhisattva is in the womb, whether the mother is walking, sitting, sleeping, or getting up, she feels at ease and her body does not suffer. This is an unprecedented law of the Bodhisattva. When the Tathagata achieves Buddhahood, they quickly attain Anuttara-samyak-sambodhi, truly gaining all kinds of supernatural powers and all wisdom. This is an auspicious sign from the past. English version: When a Bodhisattva is in the womb, the mother observes the precepts, and her mind always upholds the practice of the precepts. Other sentient beings, when in the womb, their mothers engage in various mixed behaviors. When a Bodhisattva is in the womb, the mother upholds the precepts and does not engage in mixed behaviors. This is an unprecedented law of the Bodhisattva.

。如來得成於佛道已，及聲聞眾，最勝持戒，於世間中出大名聞：『沙門瞿曇，持戒無比，持戒分勝。』此是往昔于先瑞相。

「菩薩在胎，其母不生欲染之想，不為慾火之所惱亂，時菩薩母，恒行梵行。自餘眾生，入母胎時，不久其母，欲心熾盛，倍多於前。菩薩在胎，其菩薩母，于自夫邊，猶尚厭離，不行淫慾，何況餘人？此是菩薩未曾有法。如來得成於佛道已，眼根善伏，善藏善護，善覆善熏，復能因此如上所知，為他說法。如是耳根鼻根舌根身根意根，乃至善熏，復能如是，令他斷故，修習說法，此是往昔于先瑞相。

「菩薩在胎，其菩薩母，不貪異味。自餘眾生，在母胎時，其母貪嗜，不知厭足。菩薩在胎，其菩薩母，不患寒熱及以飢渴，不惱其身，此是菩薩未曾有法。如來得成於佛道，已知四種食，此是往昔于先瑞相。

「菩薩在胎，其菩薩母，志習庶幾，樂喜行檀。自餘眾生，在母胎時，其母慳貪，不喜佈施，吝惜財物。

「菩薩在胎，其母意樂行於佈施，心意開解，居自家內，此是菩薩未曾有法。如來得成於佛道已，說不慳法，此是往昔于先瑞相。

「菩薩在胎，其菩薩母，常行慈悲，能於一切諸眾生邊，但是有識有命之類，悉皆愍念

現代漢語譯本：如果如來已經成就佛道，以及聲聞弟子們，他們最善於持戒，在世間享有盛名：『沙門瞿曇持戒無比，持戒方面最為殊勝。』這是過去世的先兆。 菩薩在胎中時，他的母親不會產生情慾的想法，不會被**所困擾，這時菩薩的母親，一直奉行梵行。其他眾生，進入母親的胎中時，不久他們的母親，慾念就會變得強烈，比之前更加旺盛。菩薩在胎中時，他的母親，即使面對自己的丈夫，也仍然厭惡遠離，不行淫慾，更何況是其他人呢？這是菩薩未曾有過的法。如來成就佛道后，眼根善於調伏，善於隱藏，善於守護，善於覆蓋，善於熏習，並且能夠因此如上所知，為他人說法。像這樣，耳根、鼻根、舌根、身根、意根，乃至善於熏習，也能夠像這樣，使他人斷除煩惱，修習說法，這是過去世的先兆。 菩薩在胎中時，他的母親不貪求奇異的食物。其他眾生，在母親胎中時，他們的母親貪吃，不知滿足。菩薩在胎中時，他的母親，不會感到寒冷、炎熱以及飢餓、口渴，不會困擾自己的身體，這是菩薩未曾有過的法。如來成就佛道后，已經知道四種食物，這是過去世的先兆。 菩薩在胎中時，他的母親，立志學習，樂於行佈施。其他眾生，在母親胎中時，他們的母親慳吝貪婪，不喜歡佈施，吝惜財物。 菩薩在胎中時，他的母親樂於行佈施，心意開解，安居家中，這是菩薩未曾有過的法。如來成就佛道后，宣說不慳吝的法，這是過去世的先兆。 菩薩在胎中時，他的母親，常常行慈悲，能夠對一切眾生，只要是有意識有生命的，都加以憐憫。

English version: If the Tathagata has already attained Buddhahood, and the disciples of the Sravakas, who are the most excellent in upholding precepts, have a great reputation in the world: 'The Shramana Gautama is incomparable in upholding precepts, and is superior in the aspect of upholding precepts.' This is a premonitory sign from the past. When a Bodhisattva is in the womb, his mother does not generate thoughts of lust, is not disturbed by **, and at this time the Bodhisattva's mother always practices Brahmacharya. When other beings enter their mother's womb, soon their mothers' desires become intense, even more so than before. When a Bodhisattva is in the womb, his mother, even towards her own husband, still feels aversion and does not engage in sexual activity, let alone with others? This is an unprecedented Dharma of the Bodhisattva. After the Tathagata attains Buddhahood, his eye faculty is well subdued, well hidden, well protected, well covered, and well cultivated, and because of this, as known above, he can preach the Dharma to others. In this way, the ear faculty, nose faculty, tongue faculty, body faculty, and mind faculty, even to the point of being well cultivated, can also, in this way, cause others to cut off afflictions and practice the Dharma, this is a premonitory sign from the past. When a Bodhisattva is in the womb, his mother does not crave unusual tastes. When other beings are in their mother's womb, their mothers are greedy and do not know satisfaction. When a Bodhisattva is in the womb, his mother does not suffer from cold, heat, hunger, or thirst, and does not trouble her body, this is an unprecedented Dharma of the Bodhisattva. After the Tathagata attains Buddhahood, he already knows the four kinds of food, this is a premonitory sign from the past. When a Bodhisattva is in the womb, his mother is determined to learn and is happy to practice giving. When other beings are in their mother's womb, their mothers are stingy and greedy, do not like to give, and are miserly with their possessions. When a Bodhisattva is in the womb, his mother is happy to practice giving, her mind is open, and she resides in her own home, this is an unprecedented Dharma of the Bodhisattva. After the Tathagata attains Buddhahood, he preaches the Dharma of non-stinginess, this is a premonitory sign from the past. When a Bodhisattva is in the womb, his mother always practices compassion, and is able to have compassion for all beings, as long as they are conscious and have life.

。自餘眾生，在於母胎，其母不仁，威德少故，行諸不善，惡口罵詈。

「菩薩在胎，其菩薩母，恒於一切諸眾生邊，作大利益安樂之心，此是菩薩未曾有法。如來得成於佛道已，能於一切諸眾生邊，行平等心，此是往昔于先瑞相。

「菩薩在胎，其菩薩母，如前端政，種種相貌，悉皆可喜。自餘眾生，在於母胎，其母損瘦，體不洪滿，氣力羸弱，倍于常人。菩薩在胎，其母常生歡喜之心，戒行威德，身色最勝，最妙最尊，此是菩薩未曾有法。如來得成於佛道已，見身巍巍，不可瞻仰，體黃金色，眾相莊嚴，此是往昔于先瑞相。

「菩薩在胎，其母欲觀于菩薩時，即見菩薩在於胎中，身體洪滿，諸根具足。譬如明鏡鑑于面像，其母見已，歡喜踴躍，充遍於體，不能自勝。自餘眾生，在於母胎，被歌羅邏及阿浮陀之所覆蔽，而不能現。菩薩初入母胎之時，身體充滿，五支五根，皆悉具足，此是菩薩未曾有法。

「菩薩在胎，其菩薩母，所見眾生，若男若女，被鬼所持，若得見於菩薩母者，一切魍魎，一切鬼神，皆悉遠離，還得本心

現代漢語譯本：其他眾生，在母親的胎中時，如果母親不仁慈，威德不足，就會做出各種不善的行為，惡語謾罵。 菩薩在胎中時，菩薩的母親，總是對一切眾生懷有大利益和安樂之心，這是菩薩所具有的未曾有過的特質。如來成就佛道后，能對一切眾生平等對待，這是往昔的先兆。 菩薩在胎中時，菩薩的母親，容貌端正，各種相貌都令人喜愛。其他眾生，在母親的胎中時，母親會變得消瘦，身體不豐滿，氣力虛弱，比平常人更甚。菩薩在胎中時，母親常常心生歡喜，戒行威德，身色最為殊勝，最妙最尊貴，這是菩薩所具有的未曾有過的特質。如來成就佛道后，身體巍峨，不可仰視，體色金黃，眾相莊嚴，這是往昔的先兆。 菩薩在胎中時，母親想看菩薩時，就能看到菩薩在胎中，身體豐滿，諸根具足。就像明鏡照見自己的面容一樣，母親看到后，歡喜踴躍，充滿全身，不能自已。其他眾生，在母親的胎中時，被歌羅邏和阿浮陀所遮蔽，不能顯現。菩薩初入母胎時，身體充滿，五支五根，都完全具備，這是菩薩所具有的未曾有過的特質。 菩薩在胎中時，菩薩的母親，所見到的眾生，無論是男是女，如果被鬼所控制，只要能見到菩薩的母親，一切魍魎，一切鬼神，都會遠離，恢復本心。

English version: Other beings, while in their mother's womb, if the mother is unkind and lacks virtue, will engage in various unwholesome actions and use harsh language. When a Bodhisattva is in the womb, the Bodhisattva's mother always holds a heart of great benefit and joy towards all beings. This is an unprecedented quality of a Bodhisattva. After the Tathagata achieves Buddhahood, he can treat all beings equally, which is a sign of past auspiciousness. When a Bodhisattva is in the womb, the Bodhisattva's mother has a dignified appearance, and all her features are pleasing. Other beings, while in their mother's womb, cause the mother to become thin, her body not full, her strength weak, even more so than ordinary people. When a Bodhisattva is in the womb, the mother often feels joy, her conduct is virtuous, her complexion is most superior, most wonderful, and most noble. This is an unprecedented quality of a Bodhisattva. After the Tathagata achieves Buddhahood, his body is majestic and cannot be looked upon directly, his body is golden, and his features are adorned. This is a sign of past auspiciousness. When a Bodhisattva is in the womb, if the mother wishes to see the Bodhisattva, she can see the Bodhisattva in the womb, with a full body and all faculties complete. Just like a clear mirror reflects one's face, the mother, upon seeing this, is filled with joy and cannot contain herself. Other beings, while in their mother's womb, are obscured by kalala and arbuda and cannot be seen. When a Bodhisattva first enters the womb, the body is full, and the five limbs and five faculties are all complete. This is an unprecedented quality of a Bodhisattva. When a Bodhisattva is in the womb, if the Bodhisattva's mother sees any beings, whether male or female, who are possessed by ghosts, all demons and spirits will depart upon seeing the Bodhisattva's mother, and they will regain their original minds.

。若體舊有諸餘雜病，或痿黃病，或風癲病，或痰癊病，或等分病，或余諸病，所謂白癩，丁瘡，惡腫疥瘙，消瘦癰疽，癬瘺癭腫，寒熱，眼耳鼻舌，咽喉及頭，一切諸病所侵惱者，彼等眾生，來至摩耶大夫人邊，其大夫人，右手摩頂，摩其頂已皆得安樂，諸病悉除。若有重病，不能來見摩耶夫人；摩耶夫人或取草葉，或取樹葉，或取草莖，右手摩捋，送彼病人，其病人得此等諸物，或食或觸，或置身上，即得斷除一切諸病，便受安樂，身體輕便。菩薩在胎，有如是等，無量無邊威神德力，未曾有法。

佛本行集經樹下誕生品第六上

「爾時，菩薩聖母摩耶，懷孕菩薩，將滿十月，垂欲生時，時彼摩耶大夫人父，善覺長者，即遣使人，詣迦毗羅凈飯王所(摩訶僧祇師云，摩耶夫人父名善覺)，奏大王言：『如我所知，我女摩耶，王大夫人，懷藏聖胎，威德既大，若彼產出，我女命短，不久必終。我意欲迎我女摩耶還來我家，安止住于嵐毗尼中，共相娛樂，盡父子情。唯愿大王！莫生留難，乞垂哀遣，放來我家，於此生產，平安訖已，即奉送還

現代漢語譯本：如果身體原本就有其他各種雜病，比如萎黃病、風癲病、痰飲病、等分病，或者其他各種疾病，像白癩、丁瘡、惡腫疥瘙、消瘦癰疽、癬瘺癭腫、寒熱，以及眼睛、耳朵、鼻子、舌頭、咽喉和頭部等一切疾病所侵擾的眾生，他們來到摩耶大夫人身邊，大夫人用右手摩頂，摩頂之後，他們都得到安樂，各種疾病全部消除。如果有重病，不能來見摩耶夫人，摩耶夫人就取草葉、樹葉或草莖，用右手摩挲，送給病人，病人得到這些東西，或吃下，或觸控，或放在身上，就能斷除一切疾病，得到安樂，身體輕便。菩薩在胎中，就有如此等等無量無邊的威神德力，這是前所未有的法。 當時，菩薩的聖母摩耶，懷著菩薩，將滿十個月，快要生產的時候，摩耶大夫人的父親，善覺長者，就派使者到迦毗羅衛的凈飯王那裡（摩訶僧祇師說，摩耶夫人的父親名叫善覺），稟告大王說：『據我所知，我的女兒摩耶，是大王的夫人，懷著聖胎，威德很大，如果她生產，我的女兒壽命會很短，不久就會去世。我打算迎接我的女兒摩耶回到我家，安住在嵐毗尼園中，一起娛樂，盡父子之情。希望大王不要阻攔，請您可憐我，放她回我家，在那裡生產，平安之後，我立刻送她回來。』

English version: If the body already has various other ailments, such as chlorosis, epilepsy, phlegm retention, equal-part disease, or other various diseases, such as vitiligo, boils, malignant sores, scabies, emaciation, carbuncles, ringworm, fistulas, goiters, swelling, chills and fever, and all the ailments that afflict the eyes, ears, nose, tongue, throat, and head, those beings who come to the Great Lady Maya, the Great Lady will rub their heads with her right hand, and after rubbing their heads, they will all attain peace and happiness, and all diseases will be eliminated. If there are serious illnesses, and they cannot come to see Lady Maya, Lady Maya will take grass leaves, tree leaves, or grass stems, rub them with her right hand, and send them to the sick person. When the sick person receives these things, whether they eat them, touch them, or place them on their body, they will immediately be rid of all diseases, attain peace and happiness, and their bodies will become light and comfortable. The Bodhisattva in the womb has such immeasurable and boundless divine power and virtue, which is an unprecedented phenomenon. At that time, the Bodhisattva's holy mother, Maya, was pregnant with the Bodhisattva, and as the ten months were about to be completed and she was about to give birth, the father of the Great Lady Maya, Elder Shanjue, immediately sent a messenger to King Jingfan of Kapilavastu (the Mahasanghika master said that Lady Maya's father was named Shanjue), reporting to the Great King, 'As I know, my daughter Maya, the Great King's wife, is carrying a holy fetus, and her power and virtue are great. If she gives birth, my daughter's life will be short, and she will soon pass away. I intend to welcome my daughter Maya back to my home, to reside in Lumbini Garden, to enjoy ourselves together, and to fulfill the affection between father and daughter. I hope that the Great King will not hinder me, and I beg you to have pity on me, and let her return to my home, to give birth there. After she is safe, I will immediately send her back.'

。』

「時，凈飯王聞善覺使作是言已，即敕有司，其迦毗羅城，及提婆陀訶，兩間之中，平治道路，除卻一切荊棘沙礫糞穢土堆，香湯灑地，持于種種雜妙花香，散於其地。又復光飾摩耶夫人，以諸種香、諸種花鬘、諸種瓔珞，莊嚴其身，備諸音聲，作唱伎樂。持大王力、大王威風，從諸宮內一切婇女，欲向其父善覺之家，于先遣使，往彼報知，令來迎接。是時摩耶大夫人身安然端坐大白象上，時象背上諸天，化作微妙寶帳，摩耶夫人坐寶帳里，詣其父家，到于提婆陀訶城內。是時摩耶夫人，初始欲向提婆陀訶城時，時凈飯王辦具一萬大力香象，皆被金鞍，七寶校飾，莊嚴其身，並悉精麗，備擬以送摩耶夫人；復有一萬善好良馬，皆紺青色，頭黑如烏，皆悉被鬃，尾垂著地，真金鞦轡，鞍鐙留羈，悉亦金飾，一切雜寶，莊嚴其身；復有一萬妙好寶車，並駕四馬，其車周匝張懸幡蓋，及眾寶鈴，鏗鏘相和。如是辦具，皆隨摩耶夫人之後。復有二萬勁勇力士，一人當千，威猛捷健，端政絕殊，能破強怨，身著鎧甲，手執弓箭，刀杖斗輪，及諸戟槊，種種戰具，隨夫人後。復更別有一萬寶車，十千妃嬪，皆坐其上，持諸瓔珞種種衣服，莊嚴其身，左右圍繞摩耶夫人

現代漢語譯本 當時，凈飯王聽到善覺的使者說了這些話后，立即命令有關官員，將迦毗羅城和提婆陀訶兩地之間的道路修整平坦，清除一切荊棘、沙礫、糞便、土堆，用香湯灑地，拿著各種各樣的美妙花香，散在地上。又將摩耶夫人打扮得光彩照人，用各種香料、各種花環、各種瓔珞裝飾她的身體，準備好各種樂器，演奏歌唱音樂。以大王的權力和威風，帶領宮內所有的宮女，準備前往她的父親善覺的家，事先派遣使者前往那裡通知，讓他們前來迎接。這時，摩耶大夫人安然端坐在大白象上，當時象背上的諸天，化作精美的寶帳，摩耶夫人坐在寶帳里，前往她父親的家，到達提婆陀訶城內。當時，摩耶夫人剛要前往提婆陀訶城時，凈飯王準備了一萬頭力大無比的香象，都披著金鞍，用七寶裝飾，打扮得非常精美，準備用來送摩耶夫人；又有一萬匹優良的駿馬，都是紺青色，頭黑如烏鴉，都披著鬃毛，尾巴垂到地上，用真金的馬嚼子、馬鞍和馬鐙，也都用金子裝飾，用各種雜寶裝飾它們的身體；又有一萬輛精美的寶車，都用四匹馬拉著，車身周圍懸掛著旗幟和傘蓋，以及各種寶鈴，發出鏗鏘的響聲。這些準備好的東西，都跟在摩耶夫人之後。還有兩萬名強壯勇猛的力士，一人能抵擋千人，威猛敏捷，容貌端正出眾，能擊破強大的敵人，身穿鎧甲，手持弓箭、刀杖、戰輪以及各種長矛，各種戰具，跟在夫人後面。另外還有一萬輛寶車，一萬名妃嬪，都坐在上面，拿著各種瓔珞和各種衣服，裝飾自己的身體，左右圍繞著摩耶夫人。

English version At that time, King Suddhodana, upon hearing the words of the messenger from Sanjaka, immediately ordered the officials to level the road between Kapilavastu and Devadaha, removing all thorns, gravel, dung, and mounds of earth. They sprinkled the ground with fragrant water and scattered various exquisite flowers and fragrances. Furthermore, they adorned Queen Maya with various perfumes, garlands, and necklaces, preparing all kinds of musical instruments to play and sing. With the king's power and majesty, he led all the palace women, intending to go to her father Sanjaka's house, first sending messengers ahead to inform them and have them come to greet her. At this time, Queen Maya was sitting peacefully on a great white elephant. The gods on the elephant's back transformed into a magnificent jeweled tent, and Queen Maya sat inside the tent, heading to her father's house, arriving in the city of Devadaha. When Queen Maya was about to go to Devadaha, King Suddhodana prepared ten thousand powerful, fragrant elephants, all adorned with golden saddles and decorated with seven treasures, exquisitely prepared to escort Queen Maya. There were also ten thousand excellent steeds, all of a dark blue color, with heads as black as crows, all with manes, tails reaching the ground, with pure gold bits, saddles, and stirrups, also decorated with gold and various jewels. There were also ten thousand exquisite jeweled carriages, each drawn by four horses, with banners and canopies hanging around the carriages, as well as various jeweled bells, making clanging sounds. All these preparations followed Queen Maya. There were also twenty thousand strong and brave warriors, each capable of fighting a thousand men, fierce and agile, with outstandingly handsome appearances, capable of defeating powerful enemies, wearing armor, holding bows and arrows, swords, battle wheels, and various spears, all kinds of weapons, following behind the queen. Additionally, there were ten thousand jeweled carriages, with ten thousand concubines, all sitting on them, holding various necklaces and clothes, adorning themselves, surrounding Queen Maya on all sides.

。時，凈飯王重更切敕宮監大臣，好加防衛，不聽非司其餘浪人逼近摩耶夫人之車，及諸妃嬪勿令雜合，唯遣童女，牽車進奉。如是次第，摩耶夫人，像乘處中，一萬寶車，各各一妃，坐于其上，左右圍繞，前後導從，摩耶夫人最為上首。其外復有一萬香象，一萬力士皆服鎧甲，隨從夫人左右前後，鹵簿而行，皆各坐于香象之上。又復一萬步行力士亦著鎧甲，手執種種戟槊諸仗，翼衛夫人，如是莊嚴摩耶夫人，詣向父所。無量象馬，皆悉嘶鳴。又有無量龍頭大鼓，無量小鼓，種種樂器，出微妙音，無量莊嚴，無量威德，向于提婆陀訶之城。

「時彼善覺大臣長者，共自眷屬，從城而出，逆前迎女摩耶夫人，又持無量莊嚴之具，引夫人前。是時善覺大臣，有妻名嵐毗尼，彼婦咨白夫善覺言：『大聖釋子！若當知時，諸釋種族，各皆自有園果樹林，遨遊觀瞻，至於其中，自相娛樂。我大聖子！今可造作清凈園林，我等當共聖子娛樂，受于歡樂。』時善覺釋摩耶大妃夫人之父，于迦毗羅，及提婆陀訶，兩城之間，近自境內，為婦造作一大園林，以善覺婦名嵐毗尼，為彼造立此園林故，以是因緣，即名之為嵐毗尼園。彼園樹木，蓊鬱扶疏，世間無比，其中多有種種花樹種種果樹，以為莊嚴

現代漢語譯本：當時，凈飯王再次嚴厲命令宮廷大臣，要好好加強防衛，不許任何非職責的閒雜人等靠近摩耶夫人的車駕，以及其他妃嬪也不要混雜在一起，只派遣童女牽引車駕，進奉食物。就這樣依次進行，摩耶夫人乘坐象車在中間，一萬輛寶車，每輛車上坐著一位妃子，在左右環繞，前後引導跟隨，摩耶夫人最為尊貴。此外還有一萬頭香象，一萬名力士都穿著鎧甲，跟隨在夫人左右前後，列隊而行，都各自坐在香象之上。又有一萬名步行力士也穿著鎧甲，手持各種戟、矛等兵器，護衛著夫人，就這樣莊嚴地護送摩耶夫人前往她父親的住所。無數的象馬都嘶鳴著。還有無數的龍頭大鼓，無數的小鼓，各種樂器，發出美妙的聲音，無比的莊嚴，無比的威嚴，向著提婆陀訶城進發。 當時，善覺大臣長者和他的家眷，從城裡出來，迎接摩耶夫人，又拿著無數的裝飾品，引導夫人前進。這時，善覺大臣的妻子名叫嵐毗尼，她對丈夫善覺說：『偉大的聖子！如果知道時機，各個釋迦種族，都有自己的園林果樹，可以去那裡遊玩觀賞，在其中自娛自樂。我的聖子！現在可以建造一個清凈的園林，我們一起和聖子在那裡娛樂，享受歡樂。』當時，善覺釋迦，摩耶大妃夫人的父親，在迦毗羅和提婆陀訶兩城之間，靠近自己的領地，為妻子建造了一個大園林，因為善覺的妻子名叫嵐毗尼，爲了她而建造了這個園林，因此，就將這個園林命名為嵐毗尼園。那個園林樹木茂盛，枝葉繁茂，世間無與倫比，其中有很多各種各樣的花樹和果樹，用來裝飾園林。

English version: At that time, King Suddhodana again strictly ordered the palace ministers to strengthen the defenses, forbidding any unauthorized idlers from approaching Queen Maya's carriage, and also preventing other concubines from mixing together. Only young girls were sent to pull the carriage and offer food. In this order, Queen Maya rode in the center on an elephant carriage, surrounded by ten thousand jeweled carriages, each carrying a concubine, with attendants guiding and following in front and behind. Queen Maya was the most honored. In addition, there were ten thousand fragrant elephants and ten thousand warriors all wearing armor, following the queen on the left and right, in front and behind, in procession, each sitting on a fragrant elephant. There were also ten thousand foot soldiers wearing armor, holding various halberds, spears, and other weapons, guarding the queen. In this magnificent manner, Queen Maya was escorted to her father's residence. Countless elephants and horses neighed. There were also countless dragon-headed drums, countless small drums, and various musical instruments, producing wonderful sounds, with immeasurable splendor and majesty, heading towards the city of Devadaha. At that time, Minister and Elder Suprabuddha, along with his family, came out of the city to greet Queen Maya, and also brought countless ornaments to lead the queen forward. At this time, Minister Suprabuddha's wife, named Lumbini, said to her husband Suprabuddha: 'Great Holy Son! If the time is right, each of the Shakya clans has their own gardens and fruit trees, where they can go to stroll and enjoy themselves. My Holy Son! Now we can build a pure garden, where we can enjoy ourselves with the Holy Son and experience joy.' At that time, Suprabuddha of the Shakya clan, Queen Maya's father, built a large garden for his wife between the two cities of Kapilavastu and Devadaha, near his own territory. Because Suprabuddha's wife was named Lumbini, and this garden was built for her, it was named Lumbini Garden. The trees in that garden were lush and verdant, unparalleled in the world, with many kinds of flowering trees and fruit trees, used to decorate the garden.

。復有種種渠流池沼，種種雜樹，無量無邊，摩尼諸寶，遍滿園苑。

「爾時，善覺釋種大臣，于彼春初二月八日鬼宿合時，共女摩耶相隨，向彼嵐毗尼園，欲往觀看大吉祥地。到彼園已，摩耶夫人從寶車下，先以種種微妙瓔珞莊嚴其身，復以種種雜好薰香用以涂拭。眾多婇女，伎樂音聲，前後圍繞，安庠徐步，處處觀看，從於此林，復向彼樹，如是次第，周匝而行。然其園中，別有一樹，名波羅叉，其樹安住，上下正等，枝葉垂布，半綠半青，翠紫相暉，如孔雀項，又甚柔軟如迦鄰提衣，其花香妙，聞者歡喜。摩耶夫人，安庠漸次，至彼樹下。

「是時，彼樹以于菩薩威德力故，枝自然曲，柔軟低垂，摩耶夫人即舉右手，猶如空中出妙色虹，安庠頻申，執波羅叉垂曲樹枝，仰觀虛空。時菩薩母摩耶夫人，立地以手攀波羅叉樹枝之時，時有二萬諸天玉女，往詣摩耶大夫人所，周匝圍繞，合十指掌，共白摩耶大夫人言：

「『夫人今生子，　　能斷生死輪， 　　上下天人師，　　決定無有二。 　　彼是諸天胎，　　能拔眾生苦， 　　夫人莫辭惓，　　我等共扶持。』

「爾時，菩薩見於其母摩耶夫人，立地以手攀樹枝時，在胎正念，從座而起

現代漢語譯本：還有各種各樣的河流、池塘，各種各樣的雜樹，無量無邊，摩尼寶珠遍佈園林。 當時，善覺釋種大臣在春季二月初八鬼宿星相合的時候，和摩耶夫人一起前往嵐毗尼園，想要去觀看這塊吉祥之地。到達園林后，摩耶夫人從寶車下來，先用各種精美的瓔珞裝飾自己，又用各種混合的香料塗抹身體。許多宮女，奏著音樂，前後簇擁著她，安詳地慢慢走著，到處觀看，從這片樹林走到那棵樹，就這樣依次地，環繞著走。然而園中，有一棵特別的樹，名叫波羅叉，這棵樹長得端正，上下均勻，枝葉垂落，一半綠色一半青色，翠綠和紫色交相輝映，像孔雀的脖子一樣，又非常柔軟像迦鄰提的衣服，它的花香美妙，聞到的人都感到歡喜。摩耶夫人，安詳地慢慢地走到那棵樹下。 這時，那棵樹因為菩薩的威德力，樹枝自然彎曲，柔軟地垂下來，摩耶夫人就舉起右手，像空中出現美麗的彩虹一樣，安詳地伸出手，抓住波羅叉垂下來的樹枝，仰頭看著天空。當時菩薩的母親摩耶夫人，站立著，用手攀著波羅叉樹枝的時候，有兩萬天女來到摩耶夫人身邊，環繞著她，合起手掌，一起對摩耶夫人說： 『夫人您現在生的孩子，能夠斷絕生死輪迴，是天上人間共同的導師，絕對是獨一無二的。他是諸天的胎兒，能夠拔除眾生的痛苦，夫人您不要感到疲倦，我們一起扶持您。』 當時，菩薩看到他的母親摩耶夫人，站立著，用手攀著樹枝的時候，在胎中正念，從座位上站了起來。

English version: Moreover, there were various streams and ponds, various kinds of miscellaneous trees, immeasurable and boundless, and mani jewels were spread throughout the gardens. At that time, Minister Shuddhodana of the Shakya clan, on the eighth day of the second month of spring, when the constellation of the Ghost was in conjunction, accompanied by Lady Maya, went to Lumbini Garden, desiring to view the auspicious land. Upon arriving at the garden, Lady Maya descended from her jeweled carriage, first adorning herself with various exquisite ornaments, and then anointing herself with various mixed fragrant perfumes. Many palace women, with musical instruments playing, surrounded her, walking slowly and gracefully, looking around everywhere, from one grove to another, thus proceeding in a circle. However, in the garden, there was a special tree named Palasa, which stood upright, with its branches and leaves hanging down, half green and half blue, with emerald and purple colors intermingling, like a peacock's neck, and very soft like the garment of Kalandika. Its flowers were fragrant and wonderful, bringing joy to those who smelled them. Lady Maya, slowly and gracefully, approached the tree. At that time, because of the power of the Bodhisattva's virtue, the branches of the tree naturally bent and drooped softly. Lady Maya then raised her right hand, like a beautiful rainbow appearing in the sky, and gracefully reached out, grasping the drooping branch of the Palasa tree, and looked up at the sky. When the Bodhisattva's mother, Lady Maya, stood and held the branch of the Palasa tree, twenty thousand celestial maidens came to Lady Maya, surrounding her, joining their palms, and together said to Lady Maya: 'The child that you are now bearing, O Lady, is able to sever the cycle of birth and death, is the teacher of both gods and humans, and is definitely unique. He is the offspring of the gods, able to remove the suffering of all beings. O Lady, do not feel weary, we will support you together.' At that time, the Bodhisattva, seeing his mother, Lady Maya, standing and holding the tree branch, was mindful in the womb and rose from his seat.

。自餘一切諸眾生母，欲生子時，身體遍痛，以痛因緣，受大苦惱，數坐數起，不能自安。其菩薩母，熙怡坦然，安靜歡喜，身受大樂。是時摩耶立地以手執波羅叉樹枝訖已，即生菩薩，此是菩薩希奇之事，未曾有法。如來得成於佛道已，無乏無疲，不勞不惓，能拔一切煩惱諸根，割斷一切諸煩惱結，猶如截于多羅樹頭，畢竟不生，無相無形，無後生法，此是如來往先瑞相。

「又復一切諸眾生等，生苦逼故，在於胎內，處處移動。菩薩不然，從右脅入，還住右脅，在於胎內不曾移動，及欲出時，從右脅生，不為眾苦之所逼切，是故菩薩此事希奇，未曾有法。如來得成於佛道已，盡其后際，修行梵行，永無有畏，常得快樂，無復諸苦，此是如來往先瑞相。

「菩薩初從母胎右脅正念生時，放大光明，即時一切諸天及人、魔梵沙門婆羅門等，一切世間，悉皆遍照，乃至各各共相謂言：『云何此處，忽有眾生？』此是菩薩希奇之事，未曾有法。如來得成於佛道已，裂破無明黑闇之網，能出明凈大智慧光，此是如來往先瑞相。

「菩薩初從右脅出已，正心憶念，時菩薩母身體安常，不傷不損，無瘡無痛，菩薩母身，如本不異。菩薩生時，種種資益，以是因緣，母無患苦，身口及心，無有一惱

現代漢語譯本：其他所有眾生的母親，在要生產孩子的時候，身體都會感到劇烈的疼痛，因為疼痛的緣故，承受巨大的苦惱，會多次坐起，無法讓自己安定下來。而菩薩的母親，卻會感到喜悅安詳，平靜歡喜，身體感受到巨大的快樂。當時，摩耶夫人站立著，用手抓住波羅叉樹的樹枝后，就生下了菩薩，這是菩薩不可思議的事情，是前所未有的現象。如來成就佛道后，沒有疲乏，不勞累，不倦怠，能夠拔除一切煩惱的根源，割斷一切煩惱的束縛，就像砍斷多羅樹的樹頭一樣，永遠不會再生長，沒有相狀，沒有形體，沒有來世的生命，這是如來往昔的瑞相。 現代漢語譯本：此外，一切眾生等，因為生產的痛苦所逼迫，在胎內會到處移動。菩薩卻不是這樣，從右脅進入母胎，然後安住在右脅，在胎內不曾移動，等到要出生的時候，也是從右脅出生，不會被各種痛苦所逼迫，所以菩薩的這件事是不可思議的，是前所未有的現象。如來成就佛道后，直到未來，都會修行清凈的行為，永遠沒有恐懼，常常得到快樂，不再有各種痛苦，這是如來往昔的瑞相。 現代漢語譯本：菩薩最初從母親的右脅以正念出生時，會放出巨大的光明，當時一切諸天以及人、魔、梵天、沙門、婆羅門等，一切世間，都被光明照耀，甚至大家互相說道：『為什麼這裡，忽然有眾生出現？』這是菩薩不可思議的事情，是前所未有的現象。如來成就佛道后，能夠破除無明黑暗的羅網，能夠發出明亮清凈的大智慧之光，這是如來往昔的瑞相。 現代漢語譯本：菩薩最初從右脅出來后，以正心憶念，當時菩薩的母親身體安穩如常，沒有損傷，沒有瘡疤，沒有疼痛，菩薩母親的身體，和原來沒有不同。菩薩出生時，有種種的資助和利益，因為這個緣故，母親沒有患病和痛苦，身口意都沒有煩惱。

English version: The mothers of all other beings experience widespread pain when they are about to give birth, and due to this pain, they suffer great distress, repeatedly sitting up and unable to settle themselves. However, the mother of a Bodhisattva feels joyful and peaceful, calm and happy, experiencing great physical pleasure. At that time, Maya stood and held onto a branch of the Palasa tree, and then gave birth to the Bodhisattva. This is a miraculous event for a Bodhisattva, an unprecedented phenomenon. After the Tathagata attains Buddhahood, he is without fatigue, without labor, and without weariness. He can uproot all the roots of afflictions and sever all the bonds of afflictions, just like cutting off the top of a Tala tree, which will never grow again. He is without form, without shape, and without future rebirth. This is an auspicious sign of the Tathagata's past. English version: Furthermore, all other beings, due to the suffering of childbirth, move around in the womb. The Bodhisattva is not like this. He enters the womb from the right side and remains on the right side, never moving within the womb. When he is about to be born, he is also born from the right side, not being oppressed by various sufferings. Therefore, this event of the Bodhisattva is miraculous, an unprecedented phenomenon. After the Tathagata attains Buddhahood, until the end of time, he will practice pure conduct, forever without fear, always obtaining happiness, and no longer experiencing various sufferings. This is an auspicious sign of the Tathagata's past. English version: When the Bodhisattva is first born from his mother's right side with right mindfulness, he emits great light. At that time, all the gods, humans, demons, Brahma, ascetics, Brahmins, and all the worlds are illuminated by the light. Everyone even says to each other, 'Why is there suddenly a being here?' This is a miraculous event for a Bodhisattva, an unprecedented phenomenon. After the Tathagata attains Buddhahood, he can break through the net of ignorance and darkness, and emit the bright and pure light of great wisdom. This is an auspicious sign of the Tathagata's past. English version: When the Bodhisattva first emerges from the right side, with right mindfulness, his mother's body is stable and normal, without injury, without sores, and without pain. The Bodhisattva's mother's body is no different from before. When the Bodhisattva is born, there are various aids and benefits. Because of this, the mother has no illness or suffering, and her body, speech, and mind have no afflictions.

。譬如有一大身眾生，有大威德，有大氣力，臥于地上，宛轉自撲，其地不損，若減若破。如是菩薩，在母右脅正念生時，其菩薩母，如是因緣，無瘡無損。是時彼處，有一婦人，合掌咨白菩薩母言：『大德夫人！生兒之時，身體得無痛苦已不？』菩薩母言：『以是大人威神力故，令我身體不覺痛癢，我今身體無缺無減。』以是因緣，此是菩薩希奇之事未曾有法。如來得成於佛道已，行於梵行，不缺不減，具足不少，此是如來往先瑞相。

「菩薩初從母胎出時，無苦無惱，安庠而起，一切諸穢，不能污染，或屎或尿，黃白痰癊，或膿或血，皆不穢著。自餘眾生，出母胎時，諸惡雜穢。

「菩薩不爾，不同於彼諸眾生類，一切諸穢，皆不染著，正心正念，安庠而起，從胎出生。譬如如意琉璃之寶，用於迦尸迦衣裹時，各不相染。如是如是，菩薩在於母胎之時，一心正念，安庠而起，清凈出生，無一切穢，乃至膿血屎尿臭處，不穢不染，此是菩薩希奇之事，未曾有法。如來得成於佛道已，在於世間，住於世間，世所有法，世間穢濁，不污不染，此是如來往先瑞相。

「菩薩初從母胎出時，時天帝釋將天細妙憍尸迦衣，裹于自手，于先承接，擎菩薩身，此是菩薩希奇之事，未曾有法

現代漢語譯本：譬如有一大群眾生，具有強大的威德和力量，他們躺在地上，翻滾撲騰，地面卻不會因此受損，不會減少或破裂。同樣的，當菩薩從母親的右脅以正念出生時，菩薩的母親因為這種因緣，身體不會有瘡傷或損傷。那時，有一位婦人合掌向菩薩的母親請教說：『尊貴的夫人！您在生產時，身體是否感到痛苦？』菩薩的母親回答說：『因為這位大人的威神之力，使我的身體不覺得疼痛，我現在的身體沒有任何缺失或減少。』因為這個因緣，這是菩薩不可思議的、前所未有的現象。如來成就佛道后，修行梵行，不缺不減，具足圓滿，這是如來往昔的瑞相。 現代漢語譯本：菩薩初次從母胎出來時，沒有痛苦和煩惱，安詳地起身，一切污穢都不能沾染他，無論是糞便、尿液、黃白痰液，還是膿血，都不會沾染。其他眾生從母胎出來時，都會沾染各種污穢。 現代漢語譯本：菩薩不是這樣，他不同於其他眾生，一切污穢都不能沾染他，他以正心正念，安詳地起身，從胎中出生。譬如如意琉璃寶，用迦尸迦衣包裹時，彼此不會互相沾染。同樣的，菩薩在母胎中時，一心正念，安詳地起身，清凈地出生，沒有任何污穢，甚至膿血、糞便等污穢之處，都不會沾染。這是菩薩不可思議的、前所未有的現象。如來成就佛道后，在世間居住，世間的一切法，世間的污濁，都不能污染他。這是如來往昔的瑞相。 現代漢語譯本：菩薩初次從母胎出來時，天帝釋用天界細妙的憍尸迦衣裹在手上，先接住菩薩的身體，這是菩薩不可思議的、前所未有的現象。

English version: For example, if there were a great multitude of beings, with great power and might, lying on the ground, rolling and thrashing about, the ground would not be damaged, diminished, or broken. Similarly, when a Bodhisattva is born from his mother's right side with right mindfulness, his mother, due to this cause, has no sores or injuries. At that time, a woman, with palms together, asked the Bodhisattva's mother, 'Noble lady! When you gave birth, did your body feel any pain?' The Bodhisattva's mother replied, 'Because of the great power of this great being, my body felt no pain, and my body is now without any deficiency or reduction.' Because of this cause, this is a miraculous and unprecedented phenomenon of the Bodhisattva. After the Tathagata attains Buddhahood, he practices the Brahma-faring, without deficiency or reduction, fully complete, this is an auspicious sign of the Tathagata's past. English version: When the Bodhisattva first emerges from the womb, he is without pain or distress, rises peacefully, and all impurities cannot defile him. Whether it is feces, urine, yellow and white phlegm, or pus and blood, none of it adheres to him. Other beings, when they emerge from the womb, are defiled by all sorts of impurities. English version: The Bodhisattva is not like that; he is different from those other beings. All impurities cannot defile him. With a right mind and right mindfulness, he rises peacefully and is born from the womb. It is like a wish-fulfilling lapis lazuli jewel, when wrapped in a Kasi cloth, they do not contaminate each other. Similarly, when the Bodhisattva is in the womb, with a single-minded right mindfulness, he rises peacefully and is born purely, without any impurities, even pus, blood, feces, or foul odors, they do not defile or contaminate him. This is a miraculous and unprecedented phenomenon of the Bodhisattva. After the Tathagata attains Buddhahood, he dwells in the world, and all the laws of the world, the defilements of the world, cannot taint or defile him. This is an auspicious sign of the Tathagata's past. English version: When the Bodhisattva first emerges from the womb, the heavenly king Sakra, using a fine heavenly Kausika cloth wrapped around his hand, first receives the Bodhisattva's body. This is a miraculous and unprecedented phenomenon of the Bodhisattva.

。如來得成於佛道已，創為娑婆世界之主，大梵天王于先勸請如來說法，此是如來往先瑞相。

「菩薩初從右脅生時，四大天王抱持菩薩，將向母前示其母言：『世大夫人！今可歡喜。』夫人生子，既得人身，諸天猶尚歡喜讚歎！況復於人？是故菩薩希奇之事，未曾有法。如來得成於佛道已，無量眾多，一切比丘及比丘尼，諸優婆塞及優婆夷，皆向如來，聽受於法，依如來教，不違不背，此是如來往先瑞相。

「菩薩生已，立在於地，仰觀于母右脅之時，口作是言：『我此身形，從今日後，不復更受，于母脅中，不入胎臥，此是於我最末後身，我當作佛。』此是菩薩希奇之事，未曾有法。如來得成於佛道已口作是言：『我今生分一切已盡，梵行已立，所作已辦，不受後有。』此是如來往先瑞相。

佛本行集經卷第七 大正藏第 03 冊 No. 0190 佛本行集經

佛本行集經卷第八

隋天竺三藏阇那崛多譯樹下誕生品下

「菩薩生已，無人扶持，即行四方面各七步，步步舉足出大蓮華。行七步已，觀視四方，目未曾瞬，口自出言，先觀東方，不如彼小嬰孩之言，依自句偈，正語正言：『世間之中，我為最勝，我從今日，生分已盡。』此是菩薩希奇之事，未曾有法

現代漢語譯本：如果如來已經成就佛道，成為娑婆世界的主宰，大梵天王首先勸請如來說法，這是如來往昔的瑞相。 菩薩最初從右脅出生時，四大天王抱持菩薩，帶到母親面前，告訴他的母親說：『世間偉大的夫人！現在可以歡喜了。』夫人產下孩子，既然得到了人身，諸天仍然歡喜讚歎！更何況是人呢？所以菩薩的事蹟是稀奇的，是前所未有的。如來成就佛道后，無數眾多的比丘、比丘尼、優婆塞和優婆夷，都來到如來面前，聽受佛法，依從如來的教導，不違背，不背離，這是如來往昔的瑞相。 菩薩出生后，站立在地上，仰望母親的右脅，口中說道：『我的這個身體，從今天以後，不再受生，不再從母親的脅中出生，不再入胎而臥，這是我最後的一世，我將成佛。』這是菩薩稀奇的事蹟，是前所未有的。如來成就佛道后，口中說道：『我今生的所有已經結束，清凈的修行已經建立，該做的已經完成，不再有後世的生命。』這是如來往昔的瑞相。 《佛本行集經》卷第七 大正藏第 03 冊 No. 0190 《佛本行集經》 《佛本行集經》卷第八 隋朝天竺三藏阇那崛多譯《樹下誕生品》下 菩薩出生后，無人扶持，就向四方各走了七步，每一步都踏出一朵大蓮花。走了七步后，觀看四方，眼睛沒有眨動，口中自己說出話來，先看東方，不像小嬰兒那樣說話，而是依照自己的偈語，正確地說：『在世間之中，我是最殊勝的，我從今天起，生命已經結束。』這是菩薩稀奇的事蹟，是前所未有的。

English version: If the Tathagata has already attained Buddhahood and become the master of the Saha world, the Great Brahma King first urged the Tathagata to preach the Dharma. This is an auspicious sign of the Tathagata's past. When the Bodhisattva was first born from the right side, the Four Heavenly Kings held the Bodhisattva and brought him before his mother, telling her, 'Great lady of the world! Now you can rejoice.' Since the lady gave birth to a child and he obtained a human body, the gods still rejoiced and praised him! How much more so for humans? Therefore, the Bodhisattva's deeds are rare and unprecedented. After the Tathagata attained Buddhahood, countless bhikkhus, bhikkhunis, upasakas, and upasikas all came before the Tathagata to listen to the Dharma, follow the Tathagata's teachings, without disobeying or turning away. This is an auspicious sign of the Tathagata's past. After the Bodhisattva was born, he stood on the ground, looked up at his mother's right side, and said, 'This body of mine, from today onwards, will no longer be born, will no longer be born from my mother's side, will no longer enter the womb to lie down. This is my last life, and I will become a Buddha.' This is a rare and unprecedented deed of the Bodhisattva. After the Tathagata attained Buddhahood, he said, 'All of my present life is finished, pure practice has been established, what needs to be done has been done, and there will be no future life.' This is an auspicious sign of the Tathagata's past. The Sutra of the Collection of the Buddha's Past Deeds, Volume 7 Taisho Tripitaka Volume 03, No. 0190, The Sutra of the Collection of the Buddha's Past Deeds The Sutra of the Collection of the Buddha's Past Deeds, Volume 8 Translated by the Indian Tripitaka Master Jnanagupta of the Sui Dynasty, 'The Chapter on Birth Under the Tree', Part 2 After the Bodhisattva was born, without anyone supporting him, he walked seven steps in each of the four directions, and with each step, a great lotus flower emerged. After walking seven steps, he looked in all four directions, his eyes did not blink, and he spoke words himself. First, he looked to the east, and unlike a small infant, he spoke according to his own verses, correctly saying, 'In the world, I am the most supreme, and from today onwards, my life is finished.' This is a rare and unprecedented deed of the Bodhisattva.

。余方悉然，初生之時，無人扶持，於四方面各行七步。如來得成於佛道已，得七助道菩提法分，此是如來往先瑞相。

「菩薩生已，觀視四方。如來得成於佛道已，具足而得四無畏法，此是如來往先瑞相。

「菩薩生已，口自唱言：『我於世間，最為殊勝。』如來得成於佛道已，一切世間，諸天及人，悉皆尊重，恭敬承事，此是如來往先瑞相。

「菩薩生已，口自唱言：『我斷生死，是最後邊。』如來得成於佛道已，一如語行，此是如來往先瑞相。

「菩薩生已，諸眷屬等求覓於水，東西南北皆悉馳走，終不能得。即于彼園菩薩母前，忽然自涌出二池水，一冷一暖，菩薩母取此二池水，隨意而用。又虛空中，二水注下，一冷一暖，取此水洗浴菩薩身，此是菩薩希奇之事，未曾有法。如來得成於佛道已，得奢摩他、毗婆舍那，遠離欲事不假勞苦，求其資財一切自然，此是如來往先瑞相。

「菩薩初生，時諸天等持于金床與菩薩坐，坐已，菩薩澡浴其身。雖是人身，諸天扶持，此是菩薩希奇之事，未曾有法。如來得成於佛道已，得彼四種蓮華之座，扶持如來，此是如來往先瑞相。

「菩薩初生放大光明，障蔽一切所有光明，此是菩薩希奇之事，未曾有法

現代漢語譯本：我這才完全明白，（菩薩）初生的時候，沒有人扶持，在四個方向各走了七步。如來成就佛道后，獲得七種助道菩提法，這是如來往昔的瑞相。 現代漢語譯本：菩薩出生后，觀看四方。如來成就佛道后，具足獲得四無畏法，這是如來往昔的瑞相。 現代漢語譯本：菩薩出生后，口中自說：『我在世間，最為殊勝。』如來成就佛道后，一切世間，諸天和人，都尊重、恭敬地侍奉他，這是如來往昔的瑞相。 現代漢語譯本：菩薩出生后，口中自說：『我斷絕生死，這是最後一次。』如來成就佛道后，所說與所行一致，這是如來往昔的瑞相。 現代漢語譯本：菩薩出生后，他的眷屬們四處尋找水，東西南北都跑遍了，最終也沒找到。就在那個園子里，菩薩母親面前，忽然涌出兩個水池，一個冷一個暖，菩薩母親取用這兩個水池的水，隨意使用。又有虛空中，兩股水流下來，一股冷一股暖，用這些水洗浴菩薩的身體，這是菩薩稀奇的事情，前所未有的現象。如來成就佛道后，獲得奢摩他和毗婆舍那，遠離慾望之事，不需勞苦，所求的資財一切自然而得，這是如來往昔的瑞相。 現代漢語譯本：菩薩初生時，諸天等拿著金床讓菩薩坐，坐下後，菩薩沐浴身體。雖然是人身，卻由諸天扶持，這是菩薩稀奇的事情，前所未有的現象。如來成就佛道后，獲得四種蓮花寶座，扶持如來，這是如來往昔的瑞相。 現代漢語譯本：菩薩初生時，放出大光明，遮蔽一切所有的光明，這是菩薩稀奇的事情，前所未有的現象。

English version: I now fully understand that when (the Bodhisattva) was first born, without anyone's support, he walked seven steps in each of the four directions. After the Tathagata attained Buddhahood, he obtained the seven factors of enlightenment that aid the path, this is an auspicious sign of the Tathagata's past. English version: After the Bodhisattva was born, he looked in all four directions. After the Tathagata attained Buddhahood, he fully obtained the four fearlessnesses, this is an auspicious sign of the Tathagata's past. English version: After the Bodhisattva was born, he said from his mouth: 'I am the most supreme in the world.' After the Tathagata attained Buddhahood, all in the world, gods and humans, respected and served him with reverence, this is an auspicious sign of the Tathagata's past. English version: After the Bodhisattva was born, he said from his mouth: 'I have ended birth and death, this is the last time.' After the Tathagata attained Buddhahood, his words and actions were consistent, this is an auspicious sign of the Tathagata's past. English version: After the Bodhisattva was born, his family members searched everywhere for water, running to the east, west, south, and north, but ultimately could not find any. Then, in that garden, in front of the Bodhisattva's mother, two ponds suddenly appeared, one cold and one warm. The Bodhisattva's mother took water from these two ponds and used it as she pleased. Also, from the sky, two streams of water flowed down, one cold and one warm, and this water was used to bathe the Bodhisattva's body. This was a miraculous event for the Bodhisattva, a phenomenon that had never occurred before. After the Tathagata attained Buddhahood, he obtained Samatha and Vipassana, was free from desires, did not need to labor, and all the wealth he needed came naturally. This is an auspicious sign of the Tathagata's past. English version: When the Bodhisattva was first born, the gods held a golden bed for the Bodhisattva to sit on. After sitting, the Bodhisattva bathed his body. Although he had a human body, he was supported by the gods. This was a miraculous event for the Bodhisattva, a phenomenon that had never occurred before. After the Tathagata attained Buddhahood, he obtained four lotus thrones that supported the Tathagata. This is an auspicious sign of the Tathagata's past. English version: When the Bodhisattva was first born, he emitted great light, obscuring all other light. This was a miraculous event for the Bodhisattva, a phenomenon that had never occurred before.

。如來得成於佛道已，無有一人能如法論勝如來者，此是如來往先瑞相。

「菩薩初生，身放光明，障蔽日光猶如晝星，此是菩薩希奇之事，未曾有法。如來得成於佛道已，于諸聲聞弟子眾邊，自在獲得最上供養、最上名聞，此是如來往先瑞相。

「菩薩初生，一切樹木、一切藥草隨時開敷，此是菩薩希奇之事，未曾有法。如來得成於佛道已，有諸眾生，未得信解即得信解，已信解者復得增長，此是如來往先瑞相。

「菩薩初生，上界諸天，持其白傘，真金為柄，大如車輪，此是菩薩希奇之事，未曾有法。如來得成於佛道已，以不瞋故，而得解脫，離欲饒益，不勞勤苦，而獲資財，此是如來往先瑞相。

「菩薩初生，上虛空中，一切諸天，各持白拂，悉用眾寶，以為其柄，拂菩薩上。

「菩薩初生，虛空清凈，無有煙雲，無有塵霧，但聞雷聲。

「菩薩初生，于上空中，無諸雲霧，有微細雨清凈香水，具八功德，令諸眾生，皆受快樂。

「菩薩初生，四方空中，起微妙風，清涼無惱，一切八方，清凈光澤，無有煙雲塵埃翳障。

「菩薩初生，于上空中，無有人作，自然而出妙梵音聲

現代漢語譯本：如果如來已經成就佛道，沒有一個人能夠如法地辯論勝過如來，這是如來往昔的瑞相。 菩薩初生時，身體放出光明，遮蔽日光，如同白晝的星辰，這是菩薩稀奇的事，前所未有的現象。如來已經成就佛道后，在所有聲聞弟子眾中，自在地獲得最上等的供養和最上等的名聲，這是如來往昔的瑞相。 菩薩初生時，一切樹木、一切藥草都應時開放，這是菩薩稀奇的事，前所未有的現象。如來已經成就佛道后，有些眾生，沒有獲得信解的立即獲得信解，已經信解的又得到增長，這是如來往昔的瑞相。 菩薩初生時，上界諸天，拿著白色的傘，傘柄是純金的，大如車輪，這是菩薩稀奇的事，前所未有的現象。如來已經成就佛道后，因為不嗔恨的緣故，而得到解脫，遠離慾望，利益眾生，不需辛勤勞作，就能獲得財富，這是如來往昔的瑞相。 菩薩初生時，上方的虛空中，一切諸天，各自拿著白色的拂塵，拂塵的柄都是用各種珍寶製成的，用來拂拭菩薩的上方。 菩薩初生時，虛空清凈，沒有煙雲，沒有塵霧，只有雷聲。 菩薩初生時，上方的空中，沒有云霧，有細微的雨，是清凈的香水，具有八種功德，讓所有眾生都感到快樂。 菩薩初生時，四方空中，颳起微妙的風，清涼而沒有煩惱，一切八方，清凈光亮，沒有煙雲塵埃的遮蔽。 菩薩初生時，上方的空中，沒有人為製造，自然而然地發出美妙的梵音。

English version: If the Tathagata has already attained Buddhahood, there is no one who can rightfully argue and surpass the Tathagata. This is an auspicious sign of the Tathagata's past. When a Bodhisattva is first born, their body emits light, obscuring the sunlight like stars in the daytime. This is a rare and unprecedented event for a Bodhisattva. After the Tathagata has attained Buddhahood, they freely receive the highest offerings and the highest renown among all the Shravaka disciples. This is an auspicious sign of the Tathagata's past. When a Bodhisattva is first born, all trees and all medicinal herbs bloom in due season. This is a rare and unprecedented event for a Bodhisattva. After the Tathagata has attained Buddhahood, some beings who have not yet gained faith and understanding immediately gain it, and those who already have faith and understanding further increase it. This is an auspicious sign of the Tathagata's past. When a Bodhisattva is first born, the gods of the upper realms hold white umbrellas with pure gold handles, as large as chariot wheels. This is a rare and unprecedented event for a Bodhisattva. After the Tathagata has attained Buddhahood, they attain liberation because of their lack of anger, are free from desire, benefit beings, and acquire wealth without laborious effort. This is an auspicious sign of the Tathagata's past. When a Bodhisattva is first born, in the sky above, all the gods each hold white whisks, the handles of which are made of various treasures, and they whisk above the Bodhisattva. When a Bodhisattva is first born, the sky is clear, without smoke or clouds, without dust or fog, but only the sound of thunder. When a Bodhisattva is first born, in the sky above, there are no clouds or fog, but there is a fine rain of pure fragrant water, possessing eight merits, bringing joy to all beings. When a Bodhisattva is first born, from the sky in all four directions, a subtle wind arises, cool and without affliction, and all eight directions are clear and bright, without the obscuration of smoke, clouds, or dust. When a Bodhisattva is first born, in the sky above, without anyone making it, a wonderful Brahma sound naturally arises.

。

「菩薩初生，于上空中，自出種種諸天音樂，種種歌聲，雨種種花，種種諸香，日光雖曝，不能令萎，此是菩薩希奇之事，未曾有法。如來得成於佛道已，為諸世間，以諸智慧，現大神變，清凈諸通，世間無比，如來為首，此是如來往先瑞相。

「菩薩初生，于上虛空，一切諸天，各持無量優缽羅花、缽頭摩華、拘物頭華、分陀利華，諸如是等種種雜華，復持雜種微妙諸香，復持種種眾寶花鬘，散菩薩上，散已更散，如是相續

現代漢語譯本 『菩薩初生時，在空中，自然出現各種天上的音樂，各種歌聲，降下各種花朵，各種香氣，即使陽光照射，也不能使其枯萎，這是菩薩不可思議的事情，前所未有的現象。如來成就佛道后，爲了世間眾生，以各種智慧，展現大神變，清凈各種神通，世間無與倫比，如來為首，這是如來往昔的瑞相。』 『菩薩初生時，在空中，一切諸天，各自拿著無量的優缽羅花、缽頭摩花、拘物頭花、分陀利花，以及各種各樣的雜花，又拿著各種微妙的香，又拿著各種眾寶花鬘，散在菩薩身上，散了又散，這樣連續不斷。』

English version 'When a Bodhisattva is first born, in the sky above, various heavenly music spontaneously arises, along with various songs, and a rain of various flowers and fragrances falls. Even when exposed to sunlight, these do not wither. This is a wondrous and unprecedented event for a Bodhisattva. After the Tathagata achieves Buddhahood, for the sake of all beings, he manifests great spiritual transformations with various wisdoms, purifies all spiritual powers, and becomes unparalleled in the world. The Tathagata is the foremost, and these are the auspicious signs of the Tathagata's past.' 'When a Bodhisattva is first born, in the sky above, all the devas each hold countless blue lotuses, red lotuses, white lotuses, and white water lilies, as well as various other kinds of mixed flowers. They also hold various subtle fragrances and various jeweled flower garlands, scattering them upon the Bodhisattva, scattering them again and again, in a continuous manner.'

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「菩薩初生時，有五百諸天玉女，持諸天華所熏之油，詣向菩薩母前而立，安慰問訊，發如是言：『善生菩薩，無疲惓耶？』

「菩薩初生時，有五百諸天玉女，持天涂香，詣向菩薩母前而立，安慰問訊，作如是言：『善生菩薩，無疲惓耶？』

「菩薩初生時，有五百諸天玉女，持天種種寶微妙衣，詣向菩薩母前而立，安慰問訊，作如是言：『善生菩薩，無疲惓耶？』

「菩薩初生時，有五百諸天玉女，持天種種雜寶瓔珞，詣向菩薩母前而立，安慰問訊，作如是言：『善生菩薩，無疲惓耶？』

「菩薩初生時，有五百諸天玉女，持天種種微妙音聲，詣向菩薩母前而立，安慰問訊，作如是言：『善生菩薩，無疲惓耶？』

「菩薩初生時，此大地具十八相、六種震動，一切眾生皆受快樂。當於彼時，無一眾生而生欲心，無復瞋恚及以愚癡，無慢無怖，無一眾生造惡業者。一切病者皆悉得愈，饑者得食，渴者得飲，皆令飽滿，無所乏少。惛醉眾生皆得醒寤，狂者得正，盲者得視，聾者得聞，不完具者皆得具足。貧者得財，牢獄系閉皆得解脫，地獄眾生皆得休息，畜生眾生除諸恐怖，餓鬼眾生皆得充足。菩薩初從右脅生時，有如是等無量無邊希奇之事，未曾有法

現代漢語譯本 『菩薩初生時，有五百位天女，拿著用天花熏過的油，來到菩薩母親面前站立，安慰問候，說道：『善生的菩薩，您不疲憊嗎？』 『菩薩初生時，有五百位天女，拿著天上的涂香，來到菩薩母親面前站立，安慰問候，說道：『善生的菩薩，您不疲憊嗎？』 『菩薩初生時，有五百位天女，拿著天上的各種珍寶和精美衣物，來到菩薩母親面前站立，安慰問候，說道：『善生的菩薩，您不疲憊嗎？』 『菩薩初生時，有五百位天女，拿著天上的各種雜寶瓔珞，來到菩薩母親面前站立，安慰問候，說道：『善生的菩薩，您不疲憊嗎？』 『菩薩初生時，有五百位天女，拿著天上的各種美妙音聲，來到菩薩母親面前站立，安慰問候，說道：『善生的菩薩，您不疲憊嗎？』 『菩薩初生時，大地呈現十八種祥瑞之相，發生六種震動，一切眾生都感到快樂。那時，沒有一個眾生生起慾望之心，沒有嗔恨和愚癡，沒有傲慢和恐懼，沒有一個眾生造作惡業。一切生病的人都痊癒了，飢餓的人得到食物，口渴的人得到飲水，都得到飽足，沒有缺乏。昏醉的眾生都清醒了，瘋狂的人恢復正常，盲人重見光明，聾人聽到聲音，殘缺的人都變得完整。貧窮的人得到財富，被囚禁的人得到解脫，地獄的眾生得到休息，畜生道的眾生消除了恐懼，餓鬼道的眾生得到滿足。菩薩從右脅出生時，有如此等等無量無邊的稀奇之事，是前所未有的。』

English version 'When the Bodhisattva was first born, five hundred celestial maidens, holding oil perfumed with celestial flowers, approached the Bodhisattva's mother and stood before her, offering comfort and greetings, saying: 'Well-born Bodhisattva, are you not weary?' 'When the Bodhisattva was first born, five hundred celestial maidens, holding celestial fragrant unguents, approached the Bodhisattva's mother and stood before her, offering comfort and greetings, saying: 'Well-born Bodhisattva, are you not weary?' 'When the Bodhisattva was first born, five hundred celestial maidens, holding various celestial treasures and exquisite garments, approached the Bodhisattva's mother and stood before her, offering comfort and greetings, saying: 'Well-born Bodhisattva, are you not weary?' 'When the Bodhisattva was first born, five hundred celestial maidens, holding various celestial jeweled ornaments, approached the Bodhisattva's mother and stood before her, offering comfort and greetings, saying: 'Well-born Bodhisattva, are you not weary?' 'When the Bodhisattva was first born, five hundred celestial maidens, holding various celestial exquisite sounds, approached the Bodhisattva's mother and stood before her, offering comfort and greetings, saying: 'Well-born Bodhisattva, are you not weary?' 'When the Bodhisattva was first born, the great earth manifested eighteen auspicious signs and six kinds of tremors, and all sentient beings experienced joy. At that time, no sentient being arose with desire, nor with anger or ignorance, nor with arrogance or fear, and no sentient being committed evil deeds. All the sick were healed, the hungry received food, the thirsty received drink, all were satisfied, and there was no lack. The intoxicated beings became sober, the mad became sane, the blind regained sight, the deaf regained hearing, and the incomplete became whole. The poor received wealth, those imprisoned were released, the beings in hell received respite, the beings in the animal realm were freed from fear, and the beings in the realm of hungry ghosts were satisfied. When the Bodhisattva was born from the right side, there were such immeasurable and boundless wondrous events, unprecedented phenomena.'

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佛本行集經從園還城品第七上

「爾時，有一大臣國師，姓婆私吒，名摩訶那摩，共諸國師婆羅門等，俱共往詣嵐毗尼園，至彼園已，在門外立。時婆私吒，語諸國師婆羅門言：『汝觀於此大地，何故如是震動？譬如乘船在於水上，日月覆蔽，失本光儀，狀如晝星，才有形影；一切樹木，隨時開敷。于上空中，清凈皦潔，無諸雲翳，但聞雷聲。又虛空中，澄靜朗曜，而有殊妙微細香雨，功德具足，自然而含八種之味。又從八方，起微妙風，其風清涼，冷暖調適，一切諸方悉皆清凈，無有煙雲塵霧黤黮。又虛空中，無有人唱，自然而聞深梵之聲。復虛空中，聞于種種諸天音樂，復聞天歌天贊天詠，雨天香華，日光雖曝，不能令萎。』

「時一國師報彼大臣婆私吒言：『此事雖然，不足為怪。何以故？地性如是，有何不祥？』又一人言：『今此大地六種震動，虛空敞晃，隱蔽日光，猶如從來晝看星宿，復雨天花，眾光雖照不能令異，甚為希奇。』

「其婆私吒共彼國師議是事時，時彼園中有一女人，從嵐毗尼疾走而出，來到門外。時彼女人至門外已，見婆私吒及以國師，歡喜踴躍，不能自勝，語婆私吒及國師言：『諸釋種子！汝可速往至大王所

現代漢語譯本 當時，有一位大臣兼國師，姓婆私吒，名叫摩訶那摩，與各位國師婆羅門等一同前往嵐毗尼園。到達園子后，他們站在門外。這時，婆私吒對各位國師婆羅門說：『你們看這大地，為何如此震動？就像乘船在水上，日月被遮蔽，失去了原有的光輝，如同白晝的星辰，只有模糊的影子；所有的樹木，都按時開放。天空之上，清澈明亮，沒有云彩遮蔽，只聽到雷聲。而且天空中，澄凈而明亮，卻有奇妙的細微香雨，功德圓滿，自然而然地含有八種味道。又有從八方吹來的微妙之風，那風清涼，冷暖適宜，所有地方都清凈，沒有煙雲塵霧的昏暗。而且天空中，沒有人歌唱，卻自然聽到深沉的梵音。又在天空中，聽到各種天上的音樂，又聽到天上的歌唱、讚美和吟詠，降下天上的香花，即使陽光照射，也不能使之枯萎。』 當時，一位國師回答大臣婆私吒說：『這件事雖然如此，但不足為怪。為什麼呢？大地的性質就是這樣，有什麼不吉祥的呢？』另一個人說：『現在這大地六種震動，天空敞亮，遮蔽了日光，就像從來在白天看到星宿一樣，又降下天花，眾光照耀也不能使之改變，真是非常稀奇。』 當婆私吒與各位國師議論此事時，這時園中有一位女子，從嵐毗尼園快速跑出來，來到門外。這時，那女子來到門外，見到婆私吒以及各位國師，歡喜雀躍，不能自已，對婆私吒和國師們說：『各位釋迦族的後裔！你們可以快去稟告大王』

English version At that time, there was a minister and national teacher named Vasishtha, whose given name was Mahanama. Together with other national teachers and Brahmins, they went to Lumbini Garden. Having arrived at the garden, they stood outside the gate. Then Vasishtha said to the national teachers and Brahmins, 'Look at this earth, why is it shaking like this? It's like being on a boat on the water, the sun and moon are covered, losing their original radiance, like stars in the daytime, only having faint shadows; all the trees are blooming on time. Above the sky, it is clear and bright, without any clouds obscuring it, only the sound of thunder is heard. Moreover, in the sky, it is clear and bright, yet there is a wonderful fine fragrant rain, full of merit, naturally containing eight flavors. Also, from the eight directions, a subtle wind arises, the wind is cool, the temperature is moderate, all places are pure, without the gloom of smoke, clouds, dust, or fog. Furthermore, in the sky, no one is singing, yet a deep Brahma sound is naturally heard. Also in the sky, various heavenly music is heard, and heavenly songs, praises, and chants are heard, heavenly fragrant flowers are falling, even if the sun shines, it cannot make them wither.' At that time, one national teacher replied to the minister Vasishtha, 'Although this is so, it is not strange. Why? The nature of the earth is like this, what is inauspicious about it?' Another person said, 'Now this earth is shaking in six ways, the sky is open and bright, obscuring the sunlight, like seeing stars in the daytime, and heavenly flowers are falling, even if the light shines, it cannot change it, it is truly very rare.' While Vasishtha and the national teachers were discussing this matter, at that time, a woman in the garden quickly ran out of Lumbini Garden and came to the gate. When the woman arrived at the gate, she saw Vasishtha and the national teachers, and was overjoyed, unable to contain herself. She said to Vasishtha and the national teachers, 'You descendants of the Shakya clan! You can quickly go and report to the great king'

。』是時大臣及國師等，見彼女人作如是言，兼復歡喜，不能自勝。問彼女言：『汝令我等至大王所，當何聞徹？為奏歡喜疑怪恐怖不祥事乎？』彼女報言：『汝釋種子！我今白汝一大慶幸歡喜之事。』其摩訶那及國師等，問彼女言：『有何喜慶？』彼女答言：『國大夫人產一童子，端正可愛，世間少雙，然此童子，直是真天，所以處處，散於天花，放天光明。』時大臣等，聞是語已，心大歡喜，踴躍充遍，不能自勝。是時大臣，即解眾寶妙好瓔珞，賜彼女人，為聞如是歡喜事故，解賜已后更復思惟：『今此女人，是王宮內時幸之人。王見是女，極大愛敬。我今解身瓔珞賜與，后脫為患。』即還收取，取已轉持施彼國師，舍已咒愿，作如是言：『今以瓔珞施於國師，所有功德，回施彼女。以何因緣？聞喜事故。』

「時彼大臣摩訶那摩語於國師婆羅門言：『大婆羅門！汝今可還向大王所，奏是喜事。』時大摩那，發遣于彼婆羅門已，更復重問彼女人言：『汝先語我國大夫人產童子者，是天似天，放天光明，汝復更見有何異相？』時彼女人，答大臣言：『唯愿善聽！彼童子者，相貌過人，有大威德，致令摩耶國大夫人立地之時，童子自然從右脅出，國大夫人胸脅腰身不破不缺

現代漢語譯本：當時的大臣和國師等人，看到那個女人說了這樣的話，都非常高興，無法控制自己。他們問那個女人說：『你讓我們去見大王，應該稟告什麼呢？是稟告高興、疑惑、恐懼還是不祥的事情呢？』那個女人回答說：『你們這些釋迦的後代！我現在要告訴你們一件非常慶幸和高興的事情。』那些大臣和國師等人問那個女人說：『有什麼喜慶的事情呢？』那個女人回答說：『王后生了一個男孩，長得端正可愛，世間少有，而且這個男孩簡直就是天神，所以到處散發著天花，放出天光。』當時的大臣們，聽到這些話后，心裡非常高興，激動得渾身充滿了力量，無法控制自己。當時的大臣，立刻解下身上珍貴的瓔珞，賞賜給那個女人，因為她帶來了這樣令人高興的訊息。賞賜之後，他又開始思考：『這個女人，是王宮裡受寵的人。大王見到這個女人，非常喜愛和尊敬。我現在解下身上的瓔珞賞賜給她，以後可能會有麻煩。』於是他又把瓔珞收了回來，收回來後轉手送給了國師，送出后就念咒祈願，說：『現在把瓔珞送給國師，所有的功德，都回向給那個女人。因為什麼原因呢？因為她帶來了喜訊。』 當時的大臣摩訶那摩對國師婆羅門說：『大婆羅門！你現在可以去見大王，稟告這個喜訊。』當時的大摩那，打發走了那個婆羅門后，又再次問那個女人說：『你先前說王后生下的男孩，像天神一樣，放出天光，你還看到他有什麼其他的異相嗎？』當時那個女人回答大臣說：『請您仔細聽！那個男孩，相貌非凡，有很大的威德，使得摩耶王后站立的時候，男孩自然地從右脅出生，王后的胸部、脅部和腰部都沒有破損或缺失。』

English version: At that time, the ministers and the national teacher, seeing that woman speak such words, were overjoyed and could not contain themselves. They asked her, 'What should you have us report to the king? Should we report a matter of joy, doubt, fear, or misfortune?' The woman replied, 'You descendants of the Shakya! I now tell you a matter of great fortune and joy.' The ministers and the national teacher asked her, 'What is this joyful event?' The woman replied, 'The queen has given birth to a boy, who is handsome and lovely, rare in the world. Moreover, this boy is truly a celestial being, so everywhere he scatters celestial flowers and emits celestial light.' When the ministers heard these words, their hearts were filled with great joy, and they were so excited that they could not contain themselves. At that time, the minister immediately took off his precious and beautiful necklace and gave it to the woman, because she had brought such joyful news. After giving it, he began to think, 'This woman is a favorite in the palace. The king greatly loves and respects her. If I give her my necklace, there might be trouble later.' So he took the necklace back, and then gave it to the national teacher. After giving it, he chanted a blessing, saying, 'Now I give this necklace to the national teacher, and all the merit will be transferred to that woman. Why? Because she brought the good news.' At that time, the minister Mahanama said to the national teacher, the Brahmin, 'Great Brahmin! You may now go to the king and report this joyful news.' After Mahanama sent the Brahmin away, he again asked the woman, 'You said earlier that the boy born to the queen was like a celestial being, emitting celestial light. Did you see any other unusual signs?' The woman replied to the minister, 'Please listen carefully! That boy has an extraordinary appearance and great power, causing Queen Maya to give birth to him naturally from her right side while standing. The queen's chest, side, and waist were not broken or damaged.'

。童子生時，一切諸天從於虛空，持好細妙迦尸迦衣，周匝遍裹于童子身，持向母前，作如是語：「國大夫人，當自慶幸，倍生歡喜。何以故？今大夫人！產育聖子。」當是童子初欲出時，仰觀母脅，而說是言：「我從今日，不復更受母人之胎，此即是我最後邊身。從是已去，我當作佛。」即立於地，無人扶持即行七步，足所履處皆生蓮華，一切四方，正眼觀視，目不暫瞬，不驚不怖。正立東面，言辭辯凈，字句圓滿非如孩童，而說是言：「于諸世間，我為最勝，我當濟拔一切生死煩惱根本。」童子在彼所立地處，以是童子身清凈故，從虛空中，二水注下，一暖一冷，復持金床，令童子坐，澡浴其身。童子生已，身放光明，障蔽日月，上界諸天，持其白蓋，真金為柄，大如車輪，住虛空中。又有諸天，手持白拂，眾寶為柄，搖童子上。又虛空中，一切音樂，不鼓自鳴，復聞無量無邊微妙歌詠之聲。又雨香花，處處遍滿，日光雖照，鮮潔如常，不能令異。』

「爾時，大臣摩訶那摩聞此語已，即自思惟：『希有希有！於此惡時，而感大士出興於世。我今應當自往凈飯大王之所，奏聞如是希有之事

現代漢語譯本：當這個孩子出生時，所有的天神都從虛空中出現，拿著上好的迦尸迦細布，將孩子的身體包裹起來，然後帶到他母親面前，說道：『王后，您應當感到慶幸，更加歡喜。為什麼呢？因為現在王后您生下了一位聖子。』當這個孩子剛要出生時，他仰頭看著母親的脅部，說道：『從今天起，我不再受女人的胎身，這是我最後一次投胎。從今以後，我將成佛。』他立刻站立在地上，無需他人扶持就走了七步，他腳踩過的地方都長出了蓮花。他向四面八方正視，眼睛不眨一下，不驚慌也不害怕。他面向東方站立，言辭清晰，字句完整，不像孩童一般，說道：『在世間，我是最殊勝的，我將救拔一切生死煩惱的根本。』孩子站在那裡，因為他身體清凈，從虛空中降下兩股水，一股溫暖，一股清涼，又有人拿著金床，讓孩子坐下，為他洗浴身體。孩子出生后，身體發出光明，遮蔽了日月的光輝。上界的天神，拿著白色的傘蓋，傘柄是純金的，大如車輪，停留在虛空中。還有天神，手持白色的拂塵，拂塵柄是各種寶物製成的，在孩子上方搖動。虛空中，各種樂器不敲自鳴，還聽到無量無邊的美妙歌聲。又下起了香花雨，到處都是，陽光雖然照耀，但花朵依然鮮艷如常，沒有絲毫改變。 當時，大臣摩訶那摩聽到這些話后，心想：『真是稀有啊！在這個惡劣的時代，竟然感得大士降生於世。我現在應當親自去凈飯大王那裡，稟告這件稀有的事情。』

English version: When the child was born, all the gods from the void held fine, delicate Kasi cloths, wrapped them around the child's body, and brought him before his mother, saying, 'Great Queen, you should rejoice and be even more joyful. Why? Because now, Great Queen, you have given birth to a holy child.' When the child was about to emerge, he looked up at his mother's side and said, 'From this day forward, I will no longer be born from a woman's womb; this is my last birth. From now on, I will become a Buddha.' He immediately stood on the ground, walked seven steps without assistance, and lotus flowers grew where his feet touched. He looked directly in all four directions, his eyes not blinking, neither startled nor afraid. Standing facing east, his words were clear, his sentences complete, not like a child, and he said, 'In all the world, I am the most supreme; I will liberate all from the root of birth, death, and affliction.' Because the child's body was pure, two streams of water descended from the void, one warm and one cool, and a golden bed was brought for the child to sit on and bathe. After the child was born, his body emitted light, obscuring the sun and moon. Gods from the upper realms held a white canopy, its handle made of pure gold, as large as a wheel, suspended in the void. Other gods held white whisks, their handles made of various treasures, and waved them above the child. In the void, all kinds of music played without being struck, and countless wonderful songs were heard. Fragrant flowers rained down, filling every place, and although the sun shone, the flowers remained fresh and unchanged. At that time, the minister Mahānāma, having heard these words, thought to himself, 'How rare and wonderful! In this evil age, a great being has been born into the world. I should now go to King Suddhodana myself and report this rare event.'

。』

「時彼大臣取善調馬，行疾如風，駕馭寶車，從嵐毗尼園門外發，逕至於彼迦毗羅城，未見於王，在先撾打歡喜之鼓，盡其身力，而扣擊之。

「時，凈飯王坐寶殿上，輔相弼諧，治理國政，群臣卿士百辟官僚，或后或前左右圍繞，皆悉聞彼歡喜鼓聲。時王驚問諸群臣言：『卿諸臣等！是誰忽然敢能擊我苷蔗種門歡喜之鼓，盡其力打，出是大聲？』時守門臣，前白王言：『大王！當知，王之大臣婆私吒，姓摩訶那摩，駕四馬車，迅疾如風，從嵐毗尼園門外來。忽跳下車，盡其身力，即擊大王歡喜之鼓，更無言語，直云我今欲見大王。』時凈飯王語諸臣言：『有何喜事？宜速喚彼婆私吒姓釋種大臣摩訶那摩來，急到我前。』臣奉王敕，白言大王：『謹依教命。』星速往喚彼釋大臣摩訶那摩，勒令急疾到于王所。

「時，摩訶那摩聞王敕已，即至王前，高聲唱言：『愿王常勝，愿王常尊，今奉此言，增益身力。』時，凈飯王聞此語已，告大那摩釋種大臣，作如是言：『汝釋大臣！何故匆遽速疾而來，盡于身力，打歡喜鼓？』時彼大臣摩訶那摩，即報王言：『彼天臂城嵐毗尼園，大王夫人在中游戲，于彼樹下生一童子，身黃金色，其狀似天，乃至端政，放天光明

現代漢語譯本 當時，那位大臣挑選了善於調教的馬，馬跑得像風一樣快，駕馭著寶車，從嵐毗尼園門外出發，直接到了迦毗羅城。他沒有先去見國王，而是先敲響了歡喜之鼓，用盡全身力氣敲擊。 當時，凈飯王坐在寶殿上，有輔佐的大臣協助他治理國政，眾多的臣子、卿士、百官，有的在後，有的在前，有的在左右圍繞著他，都聽到了那歡喜的鼓聲。當時，國王驚訝地問眾臣說：『各位大臣！是誰竟然敢敲擊我甘蔗種族的歡喜之鼓，還用盡力氣敲打，發出這麼大的聲音？』當時，守門的臣子向前稟告國王說：『大王！請您知道，您的大臣婆私吒，姓摩訶那摩，駕著四匹馬拉的車，速度像風一樣快，從嵐毗尼園門外來。他突然跳下車，用盡全身力氣，就敲擊大王的歡喜之鼓，沒有說其他話，只是說他現在想見大王。』當時，凈飯王對眾臣說：『有什麼喜事嗎？應該快點把那位婆私吒姓釋種的大臣摩訶那摩叫來，趕緊到我面前。』臣子接受國王的命令，稟告說：『遵照您的命令。』星速地去叫那位釋種大臣摩訶那摩，命令他趕緊到國王那裡。 當時，摩訶那摩聽到國王的命令后，就到了國王面前，高聲喊道：『愿國王常勝，愿國王常尊，現在奉上這個訊息，能增加您的力量。』當時，凈飯王聽到這話后，告訴摩訶那摩釋種大臣，這樣說道：『你這位釋種大臣！為什麼這麼匆忙地趕來，還用盡力氣敲打歡喜之鼓？』當時，那位大臣摩訶那摩，就稟告國王說：『在天臂城嵐毗尼園，大王的夫人在那裡遊玩，在樹下生了一個孩子，身體是金色的，樣子像天人一樣，非常端正，散發著天上的光芒。

English version At that time, that minister selected well-trained horses, which ran as fast as the wind, and drove a precious chariot. He set off from outside the gate of Lumbini Garden and went directly to Kapilavastu. Without seeing the king first, he first beat the drum of joy, striking it with all his might. At that time, King Suddhodana was sitting on his precious throne, with assisting ministers helping him govern the country. Numerous ministers, officials, and courtiers, some behind, some in front, and some surrounding him on the left and right, all heard the sound of the joyful drum. The king, surprised, asked his ministers, 'My ministers! Who dares to strike the joy drum of my sugarcane lineage with such force, making such a loud sound?' At that time, the gatekeeper reported to the king, 'Your Majesty! Please know that your minister Vasishtha, whose surname is Mahanama, drove a four-horse chariot as fast as the wind, coming from outside the gate of Lumbini Garden. He suddenly jumped out of the chariot and, with all his might, struck the king's joy drum. He said nothing else, only that he wished to see the king now.' Then, King Suddhodana said to his ministers, 'What good news is there? Quickly summon that minister Vasishtha, of the Shakya lineage, Mahanama, to come before me immediately.' The ministers accepted the king's order and reported, 'We obey your command.' They quickly went to summon that Shakya minister Mahanama, ordering him to come to the king immediately. At that time, Mahanama, having heard the king's order, went before the king and shouted loudly, 'May the king always be victorious, may the king always be honored. I bring this message to increase your strength.' Then, King Suddhodana, having heard these words, said to the Shakya minister Mahanama, 'You Shakya minister! Why have you come so hastily, using all your strength to beat the joy drum?' At that time, that minister Mahanama reported to the king, 'In Lumbini Garden of the Heavenly Arm City, the king's wife was playing there, and under a tree, she gave birth to a child. His body is golden, his appearance is like a celestial being, and he is extremely handsome, emitting heavenly light.'

。』

「時，凈飯王復更重問：『審實相好，其事云何？』時彼大臣，復報王言：『夫人立地，乃至右脅，不裂不壞。童子生已，自立於地，諸天各持迦尸迦衣遍裹其身，仰觀母脅，口如是言：「我當作佛，拔斷生死苦惱根本。」澡洗放光障蔽日月，樹木藥草依時開華，虛空諸天，持白蓋拂搖童子上。虛空雷聲，微細天雨，涼風四來，不見其形，梵響樂音，不鼓自唱，華照不萎。如上所說，一一次第，具咨白王。大王！當知，我見是等希有之事，是故我今以歡喜，緣擊歡喜鼓，敢遍告知。』時彼大臣，復持諸天供養余華，敬奉大王，如是備說。

「時，凈飯王聞是語已，告大臣言：『汝既持是歡喜之事，白我令知，如汝深心，欲求何愿？我當盡與，隨意不違。』其婆私吒大臣答言：『臣蒙王恩，無所乏少。』時，凈飯王復告大臣：『法當乞愿，必當相與。』大臣復更重白王言：『愿王歡喜，臣蒙王恩，無所乏少。』

「時，凈飯王復告大臣：『汝今不應違于王敕，要須乞愿，我當與汝。』時婆私吒大臣白言：『大王！若當必定歡喜，乞臣愿者，唯愿大王，聽臣奉事太子左右，隨時給侍。所以者何？此之童子，今既生已，必定還續苷蔗日種，轉輪聖王苗裔不絕

現代漢語譯本 當時，凈飯王再次鄭重地問：『真實的情況是怎樣的？』那位大臣回答國王說：『夫人站立著，甚至右脅也沒有裂開或損壞。童子出生后，自己站立在地上，諸天各自拿著迦尸迦衣包裹他的身體，仰望著母親的脅部，口中這樣說道：「我將成佛，拔除生死苦惱的根本。」洗浴時放出光芒，遮蔽了日月，樹木藥草按時開花，虛空中的諸天，拿著白色的傘蓋和拂塵在童子上方搖動。虛空中響起雷聲，下著細微的天雨，涼風從四面吹來，卻看不見它的形狀，梵音和樂聲，不用敲擊就自然響起，花朵的光彩也不會凋謝。像上面所說的，一件件地詳細稟告了國王。大王！您應該知道，我看到了這些稀有的事情，所以我現在非常高興，敲擊歡喜鼓，敢於到處告知。』當時，那位大臣又拿著諸天供養的剩餘鮮花，恭敬地獻給國王，像這樣詳細地稟告了情況。 當時，凈飯王聽了這些話后，告訴大臣說：『你既然拿著這些令人高興的事情來告訴我，那麼你內心深處，想要什麼願望呢？我都會滿足你，不會違揹你的意願。』那位婆私吒大臣回答說：『我蒙受國王的恩惠，沒有什麼缺乏的。』當時，凈飯王又告訴大臣說：『按照規矩應該請求願望，我一定會滿足你。』大臣又再次稟告國王說：『愿國王高興，我蒙受國王的恩惠，沒有什麼缺乏的。』 當時，凈飯王又告訴大臣說：『你現在不應該違揹我的命令，一定要請求願望，我一定會滿足你。』當時，婆私吒大臣稟告說：『大王！如果一定要高興，要滿足我的願望，只希望大王，允許我侍奉太子左右，隨時服侍。這是為什麼呢？這個童子，現在既然已經出生，必定會延續甘蔗日種的血脈，使轉輪聖王的後裔不會斷絕。』

English version At that time, King Suddhodana again solemnly asked: 'What is the true situation?' That minister replied to the king: 'The queen stood, and even her right side did not crack or break. After the child was born, he stood on the ground by himself, and the gods each took Kasi silk clothes to wrap his body, looking up at the mother's side, and said in their mouths: "I will become a Buddha and eradicate the root of the suffering of birth and death." When bathing, he emitted light, obscuring the sun and moon, trees and herbs bloomed on time, and the gods in the void held white umbrellas and whisks, shaking them above the child. Thunder sounded in the void, fine heavenly rain fell, cool breezes blew from all directions, but their shapes could not be seen, and Brahma sounds and music played naturally without being struck, and the flowers' radiance did not fade. As mentioned above, each event was reported to the king in detail. Your Majesty! You should know that I have seen these rare things, so I am very happy now, beating the joy drum, and daring to tell everyone.' At that time, the minister also took the remaining flowers offered by the gods and respectfully presented them to the king, reporting the situation in detail like this. At that time, after hearing these words, King Suddhodana told the minister: 'Since you have brought these joyful things to tell me, then what is the wish in your heart? I will fulfill it for you and will not go against your wishes.' That minister, Vasishtha, replied: 'I have received the king's grace and lack nothing.' At that time, King Suddhodana again told the minister: 'According to the rules, you should ask for a wish, and I will definitely fulfill it for you.' The minister again reported to the king: 'May the king be happy, I have received the king's grace and lack nothing.' At that time, King Suddhodana again told the minister: 'You should not disobey my order now, you must ask for a wish, and I will fulfill it for you.' At that time, the minister Vasishtha reported: 'Your Majesty! If you must be happy and fulfill my wish, I only hope that Your Majesty will allow me to serve by the prince's side, attending to him at all times. Why is this? This child, now that he has been born, will surely continue the lineage of the sugarcane sun, so that the descendants of the Chakravartin king will not be cut off.'

。』時凈飯王報大臣言：『善知時者，隨意所樂。』

「時，凈飯王告諸臣言：『汝等大臣！應當如彼婆私吒臣之所典掌國法吉祥，次第具錄，勿令缺減。』時凈飯王告大那摩釋大臣言：『大臣！汝來，我國既生如是太子，今當爲是勝上太子，作于生法。』時，凈飯王大威德力，以王威神，諸臣百官左右圍繞，猶如半月左右侍立，及摩訶那摩諸大臣等，發向于彼嵐毗尼園，欲迎菩薩。至其中路，時凈飯王告摩訶那摩及大臣言：『汝等大臣！我聞生子，復見如是希有之事、未曾有法，豈不歡喜？覆自憂愁？』摩訶那摩大臣復言大王：『要當歡喜自慶，不須懷愁。何以故？天人所生，有如是法不可思議大希有事。大王可不聞，往昔有一婆羅門，名多虱吒迦華生，彼生已后不從人學，自然能解四種毗陀。又復大王可不聞，于往昔有一頂生之王，從父頂生，生已還如孩童一種，漸漸長大王四天下。

「『又復大王可不聞，于往昔有一王，名毗迦，從父掌生，非母腹出。

「『又復大王可不聞，于往昔有一王，名留婆，從父䏶生。

「『又復大王可不聞，于往昔有王，名迦[車*(蟲/月)]婆，從父臂生。

「『又復大王可不聞，于大王先祖，從昔以來名苷蔗王，從苷蔗生

現代漢語譯本：當時，凈飯王告訴大臣們說：『善於瞭解時機的人，可以隨意做自己喜歡的事。』 當時，凈飯王告訴各位大臣說：『你們這些大臣！應當像婆私吒大臣所掌管的國法那樣吉祥，依次詳細記錄，不要遺漏。』當時，凈飯王告訴大那摩釋大臣說：『大臣！你來，我國既然生了這樣的太子，現在應當為這位殊勝的太子，舉行誕生儀式。』當時，凈飯王以其強大的威德力量，憑藉國王的威嚴，在眾多大臣和官員的左右簇擁下，猶如半月形般侍立，以及摩訶那摩等大臣，一同前往嵐毗尼園，準備迎接菩薩。在前往的途中，凈飯王告訴摩訶那摩和大臣們說：『你們這些大臣！我聽說生了兒子，又看到如此稀有之事、前所未有的現象，難道不應該感到歡喜嗎？為何又感到憂愁呢？』摩訶那摩大臣回答大王說：『應該感到歡喜和慶賀，不必憂愁。為什麼呢？天人所生，有如此不可思議的稀有之事。大王難道沒有聽說過，過去有一位婆羅門，名叫多虱吒迦華生，他出生后沒有向人學習，自然就能理解四種吠陀。而且大王難道沒有聽說過，過去有一位頂生王，從父親的頭頂出生，出生后還像孩童一樣，漸漸長大后統治了四天下。 『而且大王難道沒有聽說過，過去有一位國王，名叫毗迦，從父親的手掌出生，不是從母親的腹中出生。 『而且大王難道沒有聽說過，過去有一位國王，名叫留婆，從父親的腿部出生。 『而且大王難道沒有聽說過，過去有一位國王，名叫迦[車*(蟲/月)]婆，從父親的臂膀出生。 『而且大王難道沒有聽說過，在大王的先祖中，從很久以前就有一位名叫甘蔗王的，是從甘蔗中出生的。』

English version: At that time, King Suddhodana said to his ministers, 'Those who understand the times well can do whatever they please.' At that time, King Suddhodana told all his ministers, 'You ministers! You should record everything in detail, just like the auspicious national laws managed by Minister Vasishta, in order, without any omissions.' Then, King Suddhodana said to Minister Mahanama Shakya, 'Minister! Come here, since our country has given birth to such a prince, we should now perform the birth rituals for this supreme prince.' At that time, King Suddhodana, with his great power and majesty, surrounded by many ministers and officials, standing like a crescent moon, along with ministers like Mahanama, set off towards Lumbini Garden to welcome the Bodhisattva. On the way, King Suddhodana said to Mahanama and the ministers, 'You ministers! I have heard of the birth of a son, and I have seen such rare and unprecedented events. Shouldn't I be happy? Why do I feel worried?' Minister Mahanama replied to the king, 'You should be happy and celebrate, there is no need to worry. Why? Because those born of gods have such incredible and rare occurrences. Has the king not heard that in the past there was a Brahmin named Dhatthaka-kusuma, who, after being born, did not learn from anyone but naturally understood the four Vedas? And has the king not heard that in the past there was a king born from the top of his father's head, who, after being born, was like a child, and gradually grew up to rule the four continents?' 'And has the king not heard that in the past there was a king named Vika, who was born from his father's palm, not from his mother's womb?' 'And has the king not heard that in the past there was a king named Lopa, who was born from his father's thigh?' 'And has the king not heard that in the past there was a king named Karkara, who was born from his father's arm?' 'And has the king not heard that among the king's ancestors, from long ago there was a king named Ikshvaku, who was born from sugarcane?'

。是等諸王，雖生人間，不可思議。』

「時，凈飯王復更語于摩訶那摩釋大臣言：『汝大那摩！彼等諸王皆是大明，有大威德，此不方彼。』摩訶那摩以歡喜心，復白王言：『大王！當知，此太子者，必定勝彼一切諸王。』凈飯王言：『有何勝相？』摩訶那摩大臣答言：『彼等輩生，此太子生，臣比挍量，知相大勝。』王復語言：『汝勿戲調。所以者何？凡人父者，可不欲子最勝於他。或多見聞，或廣知解，或善修行，或備禮義，或明治道，或勤精進，有如是者心則歡喜。』時凈飯王說是語已，漸漸至彼嵐毗尼園。至彼園已，在大門外，即遣使人白夫人言：『夫人福德，善生聖種，夫人宜於太子生處，作吉祥事，敷設莊嚴，速令訖了。吾欲面親觀視太子。是子在胎，吾雖睹見於先種種希奇瑞相未曾有法，但我今心愛念子故，自欲往看。』是時摩耶國大夫人，為于童子，備辦種種世所應為吉慶之禮，皆悉訖了，即遣使人奉報王言：『大王知時，應入是園。』時有女人見凈飯王已入園內，抱持菩薩，將詣王所，作如是言：『童子今可敬禮父王。』王言：『不然！先遣禮我師婆羅門，然後見我。』是時，女人抱持菩薩，先將往詣婆羅門所

『這些諸王，雖然也生在人間，但他們的能力是不可思議的。』 當時，凈飯王又對摩訶那摩釋大臣說：『你這大那摩！那些諸王都非常顯赫，擁有強大的威德，這個孩子不能和他們相比。』摩訶那摩以歡喜的心情，又對國王說：『大王！您應該知道，這個太子必定會勝過所有那些諸王。』凈飯王說：『有什麼勝過他們的徵兆嗎？』摩訶那摩大臣回答說：『他們出生時的情況，和這個太子出生時的情況，我比較衡量過，知道這個太子在各方面都大大勝過他們。』國王又說：『你不要開玩笑。為什麼呢？凡是做父親的，難道不希望自己的兒子比別人更優秀嗎？或者見多識廣，或者知識淵博，或者善於修行，或者具備禮儀，或者明白治國之道，或者勤奮精進，有這些優點，做父親的就會感到高興。』當時，凈飯王說完這些話后，漸漸來到嵐毗尼園。到了園子后，在大門外，就派人去告訴夫人說：『夫人有福德，生下了聖種，夫人應該在太子出生的地方，做一些吉祥的事情，佈置得莊嚴一些，儘快完成。我想要親自去看望太子。這個孩子在胎中時，我雖然已經看到了種種稀奇的瑞相，前所未有，但我現在心裡愛念這個孩子，所以想親自去看看。』這時，摩耶國大夫人，爲了這個童子，準備了各種世俗應該做的吉慶之禮，都準備完畢了，就派人稟告國王說：『大王可以進園了。』當時，有女人看到凈飯王已經進入園內，就抱著菩薩，帶到國王面前，說：『童子現在可以向父王行禮了。』國王說：『不！先讓他去拜見我的老師婆羅門，然後再來見我。』這時，女人抱著菩薩，先帶他去婆羅門那裡。

'These kings, though born in the human realm, are inconceivable.' At that time, King Suddhodana further spoke to the minister Mahānāma Śākya, saying, 'You, great Mahānāma! Those kings are all very illustrious and possess great power and virtue; this child cannot compare to them.' Mahānāma, with a joyful heart, replied to the king, 'Your Majesty! You should know that this prince will surely surpass all those kings.' King Suddhodana said, 'What are the signs of his superiority?' Minister Mahānāma replied, 'Their births and this prince's birth, I have compared and measured, and I know that this prince is greatly superior in all aspects.' The king further said, 'Do not jest. Why is that? For any father, would he not wish his son to be the most excellent among others? Whether he is well-informed, or has broad knowledge, or is skilled in practice, or possesses proper etiquette, or understands the way of governance, or is diligent and zealous, having such qualities, the father would be pleased.' At that time, King Suddhodana, having spoken these words, gradually arrived at the Lumbini Garden. Having arrived at the garden, outside the main gate, he immediately sent a messenger to inform the queen, saying, 'The queen is blessed, having given birth to a holy lineage. The queen should perform auspicious deeds at the place where the prince was born, and arrange it with splendor, and complete it quickly. I wish to personally see the prince. Although I have already witnessed various rare and unprecedented auspicious signs while this child was in the womb, my heart now loves and cherishes this child, so I wish to go and see him myself.' At this time, Queen Mahāmāyā of the kingdom, for the sake of the child, prepared all kinds of auspicious rituals that were appropriate for the world, and having completed them all, she sent a messenger to inform the king, saying, 'Your Majesty, it is time for you to enter the garden.' At that time, a woman, seeing that King Suddhodana had already entered the garden, held the Bodhisattva and brought him to the king, saying, 'The child can now pay respects to his father.' The king said, 'No! First, let him pay respects to my teacher, the Brahmin, and then come to see me.' At that time, the woman, holding the Bodhisattva, first took him to the Brahmin.

。是時國師婆羅門等，見菩薩已，白凈飯王，因咒愿言：『唯愿大王！常尊常勝，如見子勝，愿王釋種，芽葉常興，大王此子，必當得作轉輪聖王。』

「時，凈飯王復問國師婆羅門言：『所以知然？』是時國師復白王言：『如我所見毗陀羅論所說諸相，合此子法，是事真實。』時凈飯王復問國師婆羅門言：『若如是者，我之釋氏，轉輪聖王，苷蔗之種，必當增長。何以故？今世諸王，于其福德，苦行精勤皆悉缺減，若今生是童子，有於此等福力，如昔劫初諸王福德大力勇健相具足者，是則我家必當興盛，還如劫初諸轉輪王。』

「時，菩薩母摩耶夫人，見凈飯王並及國師婆羅門等，面色熙怡，即便咨白凈飯王言：『大王！示我轉輪聖王相貌云何？善哉？為我略說其要，令我心喜。』時凈飯王問於國師婆羅門言：『仁者大師！愿為解釋轉輪聖王形狀相貌。』時彼國師及婆羅門報凈飯王及夫人言：『唯愿大王！諦聽我說。我從先聖諸論相傳，說轉輪王所有自在功德悉具，若轉輪王，治化人民，彼轉輪王，必能飛騰虛空，而行住于地上。若時亢旱，隨念即雨。若王界內，有于瞋恚諸惡眾生，更迭相嫌心懷恨者，以轉輪王威德力故，國內眾生各各歡喜

現代漢語譯本：當時，國師婆羅門等人見到菩薩后，對凈飯王說，並唸誦祝願的言辭：『愿大王！永遠尊貴永遠勝利，就像看到您的兒子如此優秀一樣，愿大王您的釋迦族，像嫩芽和枝葉一樣永遠興盛，大王的這個兒子，必定會成為轉輪聖王。』 當時，凈飯王又問國師婆羅門說：『你們怎麼知道的？』當時國師又對國王說：『根據我所看到的《毗陀羅論》所說的各種相貌，與這個孩子的特徵相符，這是真實不虛的。』當時凈飯王又問國師婆羅門說：『如果真是這樣，我們釋迦族，出了轉輪聖王，甘蔗的後代，必定會更加興旺。為什麼呢？因為現在的各位國王，在福德、苦行和精進方面都大大減少了，如果現在出生的這個孩子，有這樣的福力，像過去劫初的各位國王那樣福德、大力、勇健都具備，那麼我們家族必定會興盛，恢復到像劫初的各位轉輪王那樣。』 當時，菩薩的母親摩耶夫人，看到凈飯王以及國師婆羅門等人，面色喜悅，就對凈飯王說：『大王！請告訴我轉輪聖王的相貌是什麼樣的？太好了！請為我簡略地說說其中的要點，讓我心裡高興。』當時凈飯王問國師婆羅門說：『仁者大師！請為我們解釋一下轉輪聖王的形狀和相貌。』當時那位國師和婆羅門回答凈飯王和夫人說：『愿大王！仔細聽我說。我從先聖的各種論典中相傳得知，轉輪王擁有所有自在的功德，如果轉輪王治理人民，這位轉輪王，必定能夠飛騰虛空，也能行走在地上。如果遇到乾旱，只要他一想，就會下雨。如果國王的領土內，有嗔恨、邪惡的眾生，互相猜忌、心懷怨恨，因為轉輪王的威德力量，國內的眾生都會各自歡喜。』

English version: At that time, the national preceptor Brahmins, having seen the Bodhisattva, said to King Suddhodana, and recited words of blessing: 'May Your Majesty! Be ever honored and ever victorious, just as seeing your son so excellent, may your Shakya clan, like tender shoots and leaves, always flourish, this son of Your Majesty, will surely become a Chakravartin King.' At that time, King Suddhodana again asked the national preceptor Brahmins, 'How do you know this?' At that time, the national preceptor again said to the king, 'According to the various signs described in the 'Vaidala Sutra' that I have seen, which match the characteristics of this child, this is true and not false.' At that time, King Suddhodana again asked the national preceptor Brahmins, 'If this is so, our Shakya clan, having produced a Chakravartin King, the descendants of sugarcane, will surely become more prosperous. Why is that? Because the current kings, in terms of merit, ascetic practices, and diligence, have all greatly diminished. If this child who is born now has such merit, like the kings of the beginning of the kalpa who possessed merit, great strength, and bravery, then our family will surely prosper, returning to the state of the Chakravartin Kings of the beginning of the kalpa.' At that time, the Bodhisattva's mother, Queen Maya, seeing King Suddhodana and the national preceptor Brahmins, with joyful expressions, then said to King Suddhodana, 'Your Majesty! Please tell me what the appearance of a Chakravartin King is like? Excellent! Please briefly tell me the key points, so that my heart may be joyful.' At that time, King Suddhodana asked the national preceptor Brahmins, 'Benevolent masters! Please explain to us the form and appearance of a Chakravartin King.' At that time, the national preceptor and Brahmins replied to King Suddhodana and the queen, 'May Your Majesty! Listen carefully to what I say. I have learned from the transmitted teachings of the ancient sages that a Chakravartin King possesses all the merits of freedom. If a Chakravartin King governs the people, this Chakravartin King will surely be able to fly in the sky and also walk on the ground. If there is a drought, as soon as he thinks of it, it will rain. If within the king's territory, there are beings with anger and evil, who suspect each other and harbor resentment, because of the power of the Chakravartin King's virtue, the beings within the country will each be joyful.'

。轉輪聖王七寶具足，所謂金輪、神珠、象、馬、玉女、主藏、典兵臣等，是名七寶。轉輪聖王，壽命長遠，終無橫死，少病少惱，身體端嚴，世間無比。于其境內，一切人民，愛敬是王，猶如一子；轉輪聖王，愛護人民，過於赤子。』時凈飯王復白國師婆羅門言：『大婆羅門！如仁所說，夫為轉輪聖王之者，皆有是事，然非我耶？』

「時，菩薩母摩耶夫人，復更重白凈飯王言：『大王！是事未足為怪。所以者何？此童子者，今日生於苷蔗種姓剎利家故。』時凈飯王復作是言：『希有之事，轉輪聖王生於人間，但彼轉輪聖王威德，如是大受果報勝業，我心生怪。往昔一切轉輪聖王，無有如是諸奇特相，所謂苷蔗日種生王、尼拘羅王、憍拘羅王、瞿瞿羅王，或復我父師子頰王及以我身，無有如是奇特之相。其事云何？復有何因？』是時國師及婆羅門，復更咨白凈飯王言：『大王！當知，有前有後，未足為怪。大王可不聞，于往昔有一國王，名耶耶坻，一切功德悉皆具足，父名婆流。其有一子，名為不流。不流有子，名屯頭摩啰。屯頭摩啰有子，名迦叉福。迦叉福有子，名阿啰祇不。阿啰祇不有子，名曼帝隸耶尼。曼帝隸耶尼有子，名因羅婆毗羅。因羅婆毗羅有子，名頭疏般那

轉輪聖王具備七種寶物，即金輪、神珠、象、馬、玉女、主藏和典兵臣，這被稱為七寶。轉輪聖王壽命長久，不會橫死，很少生病或煩惱，身體端正莊嚴，世間無人能比。在他的領土內，所有人民都像愛護自己的孩子一樣愛戴和尊敬他；轉輪聖王也像愛護自己的嬰兒一樣愛護人民。』當時，凈飯王又對國師婆羅門說：『大婆羅門！正如您所說，成為轉輪聖王的人都具備這些特徵，但難道我不是嗎？』 『當時，菩薩的母親摩耶夫人又對凈飯王說：『大王！這件事不足為奇。為什麼呢？因為這個孩子今天出生在甘蔗種姓的剎帝利家族。』當時，凈飯王又說：『真是稀奇的事，轉輪聖王竟然出生在人間，但轉輪聖王的威德如此之大，承受如此殊勝的果報，我心中感到奇怪。過去所有的轉輪聖王，都沒有像這樣的奇特相貌，比如甘蔗日種的國王、尼拘羅王、憍拘羅王、瞿瞿羅王，或者我的父親師子頰王以及我自己，都沒有這樣的奇特相貌。這是怎麼回事？又是什麼原因呢？』這時，國師和婆羅門又對凈飯王說：『大王！您應該知道，有先有後，這不足為奇。大王難道沒有聽說過，在過去有一位國王，名叫耶耶坻，一切功德都具備，他的父親名叫婆流。他有一個兒子，名叫不流。不流有一個兒子，名叫屯頭摩啰。屯頭摩啰有一個兒子，名叫迦叉福。迦叉福有一個兒子，名叫阿啰祇不。阿啰祇不有一個兒子，名叫曼帝隸耶尼。曼帝隸耶尼有一個兒子，名叫因羅婆毗羅。因羅婆毗羅有一個兒子，名叫頭疏般那』

The Chakravarti king is endowed with seven treasures, namely the golden wheel, the divine pearl, the elephant, the horse, the jade maiden, the treasurer, and the minister of war, which are called the seven treasures. The Chakravarti king has a long life, will not die an unnatural death, has few illnesses or worries, and has a dignified and majestic body, unmatched in the world. Within his territory, all the people love and respect him as if he were their own child; the Chakravarti king also cherishes the people as if they were his own infants.』 At that time, King Suddhodana said to the royal preceptor Brahmin, 『Great Brahmin! As you have said, those who become Chakravarti kings possess these characteristics, but am I not one?』 『At that time, the Bodhisattva's mother, Queen Maya, again said to King Suddhodana, 『Great King! This matter is not strange. Why? Because this child was born today into the Shakya clan of the Kshatriya caste.』 At that time, King Suddhodana again said, 『It is a rare thing that a Chakravarti king is born in the human world, but the power and virtue of the Chakravarti king are so great, receiving such superior karmic rewards, that I feel strange in my heart. All the Chakravarti kings of the past did not have such extraordinary appearances, such as the kings of the Shakya lineage, King Nikula, King Kukkura, King Goggura, or my father King Simhahanu, and myself, none of us had such extraordinary appearances. How is this so? And what is the reason?』 At this time, the royal preceptor and the Brahmins again said to King Suddhodana, 『Great King! You should know that there is a before and after, and this is not strange. Great King, have you not heard that in the past there was a king named Yayāti, who possessed all virtues, and his father was named Bharu. He had a son named Ayati. Ayati had a son named Tunduma. Tunduma had a son named Kakshavata. Kakshavata had a son named Araghita. Araghita had a son named Mandhatri. Mandhatri had a son named Indravabhila. Indravabhila had a son named Tusupanna』

。如是等王具大威德，然不得作轉輪聖王。彼等最後頭疏般那，生於一子名婆羅陀。其婆羅陀，方始得作轉輪聖王。往昔劫初有剎利種，名摩訶三摩多，從天而下，然不得作轉輪聖王。其後次第展轉相承，到于頂生轉輪聖王，王領乃至三十三天，祖父子孫苗裔繼續，猶自退減，不得作于轉輪聖王。』時，凈飯王復作是言：『大婆羅門！此言為善。何以故？我亦欲得我子如此，亦愿我子如汝彼言。』

「時，凈飯王自心思惟：『我今若將童子入城，作何輦輿？』時，凈飯王生是心已，是時工巧毗首羯磨，即時化作七寶輦輿，自然而成，不由人作，端嚴微妙，殊特少雙。時凈飯王即出嚴敕，勒令修理迦毗羅城，灑掃耘除一切荊蕀、沙礫礓石、糞穢土堆，惡露不馨悉令凈潔。其迦毗羅種種莊嚴，猶乾闥城一種無異。其城所有種種雜戲，一切樂人，能歌能舞，巧為幻化，或有弄珠，或能出水，或莊嚴身以為婦女，如是種種變化所能，彼等一切皆悉雲集。時，彼大眾或有踴身擲在虛空，或復騰鈴，或復打鼓，或著屩屐，或緣竿頭，或復倒行，首下足上，或復反擲，猶如旋輪。或懸虛空上繩而走，或復槃槊，或復跳(調音)刀，諸如是等無量無邊，種種戲笑，種種示現，或有揚聲，大叫大喚，或復吹指，或弄衣裳

『像這樣的國王雖然具有強大的威德，但卻不能成為轉輪聖王。他們最後頭髮稀疏，生了一個兒子名叫婆羅陀。這個婆羅陀，才得以成為轉輪聖王。在過去劫初，有一個剎帝利種族，名叫摩訶三摩多，從天而降，但卻不能成為轉輪聖王。其後依次相傳，直到頂生轉輪聖王，統治範圍甚至達到三十三天，祖父子孫後代相繼，仍然逐漸衰退，不能成為轉輪聖王。』當時，凈飯王又說道：『大婆羅門！這話很好。為什麼呢？我也希望我的兒子像這樣，也希望我的兒子像你所說的那樣。』 『當時，凈飯王自己心中思量：『我現在如果把童子帶入城中，用什麼車輦呢？』當時，凈飯王生起這個念頭后，這時工巧之神毗首羯磨，立即化作七寶車輦，自然形成，不是人為製造，端莊美妙，非常獨特。當時凈飯王立即發出命令，命令修繕迦毗羅城，清掃清除一切荊棘、沙礫、碎石、糞便土堆，以及所有污穢不潔之物，使其乾淨整潔。迦毗羅城各種裝飾，就像乾闥婆城一樣沒有差別。城中各種雜耍，所有樂人，能歌善舞，擅長幻術，有的玩弄珠子，有的能噴水，有的打扮成婦女，像這樣各種變化所能，他們都聚集在一起。當時，大眾有的跳躍到空中，有的拋擲鈴鐺，有的敲鼓，有的穿著木屐，有的爬到竿頂，有的倒立行走，頭下腳上，有的翻滾，像車輪一樣。有的懸掛在空中繩索上行走，有的揮舞長矛，有的跳躍刀刃，像這樣無量無邊，各種戲耍，各種表演，有的揚聲大叫，有的吹口哨，有的玩弄衣裳。

'Such kings, though possessing great power and virtue, could not become a Chakravartin king. They eventually had thinning hair and begot a son named Bharata. It was this Bharata who finally became a Chakravartin king. In the beginning of a past kalpa, there was a Kshatriya lineage named Mahasamata, who descended from the heavens, but could not become a Chakravartin king. Subsequently, through successive generations, it reached the Chakravartin king Urdhaja, whose dominion even extended to the Thirty-three Heavens. Despite the continuation of grandfathers, sons, and descendants, they still declined and could not become Chakravartin kings.' At that time, King Suddhodana said again, 'Great Brahmin! These words are good. Why? Because I also wish my son to be like this, and I also wish my son to be as you have said.' 'At that time, King Suddhodana thought to himself, 'If I bring the child into the city now, what kind of carriage should I use?' As soon as King Suddhodana had this thought, the artisan god Vishvakarman immediately transformed into a seven-jeweled carriage, which formed naturally, not made by human hands, and was dignified, exquisite, and exceptionally unique. Then King Suddhodana immediately issued an order, commanding the repair of Kapilavastu, sweeping and clearing away all thorns, gravel, pebbles, piles of dung, and all foul and unclean things, making it clean and tidy. The various decorations of Kapilavastu were no different from the city of Gandharvas. All kinds of entertainment in the city, all the musicians, those who could sing and dance, those skilled in illusions, some playing with beads, some able to spout water, some dressing up as women, all these various transformations, they all gathered together. At that time, some of the crowd leaped into the air, some tossed bells, some beat drums, some wore clogs, some climbed to the top of poles, some walked upside down, head down and feet up, some tumbled, like a wheel. Some walked on ropes suspended in the air, some brandished spears, some jumped over blades, like this, immeasurable and boundless, all kinds of play, all kinds of performances, some shouting loudly, some whistling, some playing with their clothes.'

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「爾時，護世四大天王，各變其身作婆羅門，悉並幼年，端政可喜，頭為螺髻，躬擔菩薩寶輿而行。是時釋天亦隱本形，化作童年婆羅門子，端政如前，頭旋螺髻，身著黃衣，用其左手，執金澡瓶。復以右手擎持寶機，在菩薩前，斷於人行，口發是言：『卿諸人輩！宜各避道。最勝眾生，今欲入城(上來四句梵本再稱以明心重)。』

「爾時，色界大梵天王述往昔偈，贊菩薩言：

「『天上天下無如佛，　　十方世界亦復然， 　　世間所有我盡觀，　　一切更無如佛者。』

「爾時，菩薩從天臂城嵐毗尼園，初欲入于迦毗羅時，一切諸天，灑掃道路。復有五千諸天玉女，各各手內執一金瓶，盛滿香水，以用灑地，在菩薩前，次第而行。

「復有五百諸天玉女，各持諸天微妙掃帚，在菩薩前，掃地而行。

「復有五百諸天玉女，各持諸天雜寶香爐，焚燒種種微妙之香，在菩薩前，供養菩薩，引道而行。

「復有五百諸天玉女，持金寶瓶，盛滿妙香，在菩薩前，引道而行。

「復有五百諸天玉女，各各執持天妙多羅樹葉之扇，在菩薩前，引道而行。

「復有五百諸天玉女，各各執持孔雀王尾，用以為拂，在菩薩前，引道而行

現代漢語譯本 『那時，守護世界的四大天王各自變化身形，化作婆羅門，都顯得年輕，容貌端正可愛，頭頂是螺旋髮髻，躬身扛著菩薩的寶輿而行。當時，釋提桓因也隱藏了本來的形貌，化作年輕的婆羅門子，容貌端正如前，頭頂是螺旋髮髻，身穿黃色衣服，用左手拿著金澡瓶。又用右手擎著寶機，在菩薩前面，阻止行人通行，口中說道：『你們這些人！應該各自避讓道路。最尊貴的眾生，現在要進入城裡（上面四句梵文再次強調，以表明心意之重）。』 『那時，大梵天王講述過去的偈語，讚美菩薩說：』 『天上天下沒有像佛陀一樣的，十方世界也是如此，世間所有我都看遍了，一切再沒有像佛陀一樣的。』 『那時，菩薩從天臂城的嵐毗尼園，剛要進入迦毗羅城時，一切諸天都灑掃道路。又有五千位天女，各自手中拿著一個金瓶，盛滿香水，用來灑在地上，在菩薩前面，依次而行。 『又有五百位天女，各自拿著諸天微妙的掃帚，在菩薩前面，掃地而行。 『又有五百位天女，各自拿著諸天雜寶香爐，焚燒各種微妙的香，在菩薩前面，供養菩薩，引導道路而行。 『又有五百位天女，拿著金寶瓶，盛滿美妙的香，在菩薩前面，引導道路而行。 『又有五百位天女，各自拿著天上的美妙多羅樹葉的扇子，在菩薩前面，引導道路而行。 『又有五百位天女，各自拿著孔雀王的尾巴，用來做拂塵，在菩薩前面，引導道路而行。

English version 『At that time, the Four Heavenly Kings who protect the world each transformed their bodies into Brahmins, all appearing young, with handsome and pleasing countenances, their heads adorned with spiral topknots, and they bowed as they carried the Bodhisattva's precious palanquin. At that time, Śakra also concealed his original form, transforming into a young Brahmin boy, with a handsome countenance as before, a spiral topknot on his head, wearing yellow robes, holding a golden water bottle in his left hand. He also held a precious machine in his right hand, and stood before the Bodhisattva, stopping people from passing, and said: 『You people! Should each of you give way. The most noble being now wishes to enter the city (the above four sentences in Sanskrit are repeated to emphasize the importance of the intention).』 『At that time, the Great Brahma King recited a verse from the past, praising the Bodhisattva, saying:』 『There is no one like the Buddha in heaven or on earth, and it is the same in the ten directions of the world. I have seen all in the world, and there is no one like the Buddha.』 『At that time, when the Bodhisattva was about to enter Kapilavastu from the Lumbini Garden of the Heavenly Arm City, all the gods swept the roads. There were also five thousand heavenly maidens, each holding a golden vase filled with fragrant water, which they used to sprinkle on the ground, walking in order before the Bodhisattva.』 『There were also five hundred heavenly maidens, each holding a celestial and exquisite broom, sweeping the ground before the Bodhisattva as they walked.』 『There were also five hundred heavenly maidens, each holding a celestial incense burner with various precious gems, burning various exquisite incense, offering it to the Bodhisattva, and leading the way.』 『There were also five hundred heavenly maidens, holding golden vases filled with wonderful fragrances, leading the way before the Bodhisattva.』 『There were also five hundred heavenly maidens, each holding a fan made of celestial and exquisite Tala tree leaves, leading the way before the Bodhisattva.』 『There were also five hundred heavenly maidens, each holding a peacock king's tail, using it as a whisk, leading the way before the Bodhisattva.』

。

「復有五百諸天玉女，各各執持多羅樹葉所作筌提，在菩薩前，引道而行。

「復有五百諸天玉女，各各手執諸天胡牀，在菩薩前，引道而行。

「復有五千諸餘天女，各執金鈴，時時搖動，揚聲大唱吉祥之音，在菩薩前，引道而行。

「復有二萬五千香象，悉金鞦轡，金為鞍韉，皆被金甲，一切挍飾，悉是純金，其莊具上，復籠金網，在菩薩后，次第而行。

「復有寶馬，其數二萬，悉皆青色，頭黑如烏，鬃披垂地，一切鞦轡，鞍韉鐙具，純金莊嚴，天金羅網，以覆其上，隨菩薩后，次第而行。

「復有二萬衆寶妙車，駕以駟馬，幡蓋莊嚴，天金羅網，以覆其上，在菩薩后，次第而行。

「復有四萬步兵壯士，皆悉勇健，各敵于千，並好丈夫，有大筋力，能破怨隙，身被甲鎧，手執弓刀，或把鐵輪，或持戟槊，如是次第，在菩薩后，翊從而行。

「復有無量無邊色界最大威德諸天眾等，在於菩薩右廂而行。

「復有無量無邊欲界最大威德諸天眾等，在於菩薩左廂而行。

「復有無量無邊龍王、夜叉、揵闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、鳩槃荼、羅剎、毗舍遮等，出現半身，各各執持眾雜妙華，滿虛空中，隨菩薩行

現代漢語譯本 『又有五百位天女，每人拿著多羅樹葉製成的筌提，在菩薩前面引路而行。 『又有五百位天女，每人手持天界的胡牀，在菩薩前面引路而行。 『又有五千位其他天女，每人拿著金鈴，時時搖動，發出吉祥的響聲，在菩薩前面引路而行。 『又有二萬五千頭香象，都配有金色的韁繩和馬鞍，全身披著金甲，一切裝飾都是純金的，裝飾物上還覆蓋著金網，在菩薩後面依次而行。 『又有二萬匹寶馬，都是青色的，頭黑如烏鴉，鬃毛垂到地上，所有的韁繩、馬鞍和馬鐙都是純金裝飾，上面覆蓋著天界的金網，跟隨在菩薩後面依次而行。 『又有二萬輛裝飾精美的寶車，每輛車都由四匹馬拉著，裝飾著幡蓋，上面覆蓋著天界的金網，在菩薩後面依次而行。 『又有四萬名步兵壯士，個個勇猛強健，每人都能抵擋千人，都是身強力壯的男子，有強大的力量，能擊破敵人，身穿鎧甲，手持弓刀，有的拿著鐵輪，有的拿著戟槊，就這樣依次排列，在菩薩後面護衛而行。 『又有無量無邊、具有最大威德的諸天眾等，在菩薩的右邊行走。 『又有無量無邊、欲界中具有最大威德的諸天眾等，在菩薩的左邊行走。 『又有無量無邊的龍王、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、鳩槃荼、羅剎、毗舍遮等，顯現半身，每人拿著各種奇妙的花朵，佈滿虛空，跟隨菩薩而行。

English version 'Again, there were five hundred celestial maidens, each holding a winnowing basket made of Tala tree leaves, leading the way before the Bodhisattva. 'Again, there were five hundred celestial maidens, each holding a celestial Hu bed, leading the way before the Bodhisattva. 'Again, there were five thousand other celestial maidens, each holding a golden bell, shaking them from time to time, making auspicious sounds, leading the way before the Bodhisattva. 'Again, there were twenty-five thousand fragrant elephants, all with golden reins and saddles, covered in golden armor, all decorations were pure gold, and the decorations were covered with golden nets, following behind the Bodhisattva in order. 'Again, there were twenty thousand precious horses, all blue in color, with heads as black as crows, manes hanging down to the ground, all reins, saddles, and stirrups were decorated with pure gold, covered with celestial golden nets, following behind the Bodhisattva in order. 'Again, there were twenty thousand wonderfully adorned precious carriages, each drawn by four horses, decorated with banners and canopies, covered with celestial golden nets, following behind the Bodhisattva in order. 'Again, there were forty thousand infantry warriors, all brave and strong, each capable of fighting a thousand men, all strong and powerful men, with great strength, able to break through enemy lines, wearing armor, holding bows and swords, some holding iron wheels, some holding halberds, in this order, guarding and following behind the Bodhisattva. 'Again, there were immeasurable and boundless celestial beings of the greatest power and virtue, walking on the right side of the Bodhisattva. 'Again, there were immeasurable and boundless celestial beings of the greatest power and virtue in the desire realm, walking on the left side of the Bodhisattva. 'Again, there were immeasurable and boundless Dragon Kings, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, Kumbhandas, Rakshasas, Pisachas, etc., appearing with half their bodies, each holding various wonderful flowers, filling the void, following the Bodhisattva.

。

「復有無量無數無邊億百千萬諸天神王，歡喜踴躍，皆悉遍滿，不能自勝，揚聲叫喚，或復吹指，或舞或歌，發殊異音，或弄衣裳，或弄手足，作諸戲樂。或持種種末香涂香，花鬘瓔珞，蔓陀羅等，種種諸華，各自手擎在菩薩上，于虛空中行散菩薩，散已復散一切諸天，以是菩薩威德力故，不聞人氣，一切諸人，雖睹天色亦不驚嗟，復不放逸。

「爾時，一切釋種眷屬，將四種兵車兵馬兵象兵步兵，圍繞菩薩，或前或后，或左或右，從菩薩行，充塞遍滿迦毗羅城。其凈飯王持大王力、大王威德，擊無量鼓，大鼓小鼓，復吹無量無邊螺貝，諸如是等無量無邊，種種異類，雜妙音聲，娛樂菩薩，導引將入迦毗羅城。

「時，迦毗羅去城不遠，有一天祠，神名增長，彼神舍邊，常有無量諸釋種族，童男童女跪拜乞愿，恒得稱心。時，凈飯王將菩薩還，至彼天舍，告諸臣言：『今我童子，可令禮拜是大天神。』爾時，乳母抱持菩薩，詣彼天祠。時更別有一女天神，名曰無畏，彼女天像，從其自堂下迎菩薩，合掌恭敬，頭面頂禮于菩薩足，語乳母言：『是勝眾生，莫生侵毀(此上兩句梵本重稱)。不應令彼跪拜於我，我應禮彼。何以故？彼所禮者能令於人頭破七分

『又有無量無數無邊的億百千萬諸天神王，歡喜踴躍，都充滿各處，不能自持，揚聲叫喊，有的吹指，有的跳舞唱歌，發出各種奇特的聲音，有的擺弄衣裳，有的擺弄手腳，做出各種嬉戲娛樂。有的拿著各種末香、涂香、花鬘瓔珞、曼陀羅等各種鮮花，各自用手托著在菩薩上方，在虛空中散向菩薩，散完又散向一切諸天，因為菩薩的威德力，聽不到人的氣息，所有的人，即使看到天上的景象也不驚奇讚歎，也不放縱自己。 『那時，一切釋迦族的眷屬，帶著四種軍隊，即戰車兵、騎兵、象兵和步兵，圍繞著菩薩，有的在前，有的在後，有的在左，有的在右，跟隨著菩薩，充滿整個迦毗羅城。凈飯王憑藉著大王的權力和威望，敲擊著無數的鼓，大鼓小鼓，又吹奏著無數無邊的螺號和貝殼，像這樣無數無邊、各種各樣的美妙聲音，用來娛樂菩薩，引導他進入迦毗羅城。 『當時，迦毗羅城不遠處，有一座天祠，神的名字叫增長，那神廟旁邊，常常有無數的釋迦族人，童男童女跪拜祈求，總是能如願以償。當時，凈飯王帶著菩薩返回，到了那座天廟，告訴大臣們說：『現在我的孩子，可以讓他禮拜這位大神。』那時，乳母抱著菩薩，來到那座天祠。這時，又有一位女天神，名叫無畏，她的天像，從自己的殿堂下來迎接菩薩，合掌恭敬，頭面頂禮菩薩的腳，對乳母說：『這是殊勝的眾生，不要對他有任何冒犯（以上兩句梵本重複）。不應該讓他跪拜我，我應該禮拜他。為什麼呢？他所禮拜的對象會讓人頭破七分。』

'Moreover, there were countless, immeasurable, and boundless billions of heavenly kings, rejoicing and leaping for joy, all completely filling the space, unable to contain themselves, raising their voices in shouts, some snapping their fingers, some dancing and singing, emitting various extraordinary sounds, some playing with their garments, some playing with their hands and feet, engaging in various playful amusements. Some held various powdered incense, fragrant ointments, flower garlands, necklaces, mandalas, and various other flowers, each holding them in their hands above the Bodhisattva, scattering them in the sky towards the Bodhisattva, and after scattering them, they scattered them again towards all the heavens. Because of the Bodhisattva's majestic power, the scent of humans could not be detected, and all the people, even if they saw the celestial sights, were not surprised or amazed, nor did they become unrestrained. 'At that time, all the Shakya clan members, with four types of troops—chariot soldiers, cavalry, elephant soldiers, and infantry—surrounded the Bodhisattva, some in front, some behind, some on the left, and some on the right, following the Bodhisattva, filling the entire city of Kapilavastu. King Suddhodana, with his great kingly power and majesty, struck countless drums, large and small, and blew countless and boundless conch shells and trumpets, such countless and boundless, various kinds of wonderful sounds, to entertain the Bodhisattva, guiding him into the city of Kapilavastu. 'At that time, not far from Kapilavastu, there was a heavenly shrine, the god's name was Growth, and beside that shrine, there were always countless Shakya clan members, young boys and girls, kneeling and praying, always getting their wishes fulfilled. At that time, King Suddhodana, bringing the Bodhisattva back, arrived at that heavenly shrine, and told his ministers, 'Now my child, let him pay respects to this great god.' At that time, the wet nurse, holding the Bodhisattva, went to that heavenly shrine. Then, there was another female deity, named Fearless, her heavenly image, came down from her own hall to greet the Bodhisattva, with palms together in respect, bowing her head to the Bodhisattva's feet, and said to the wet nurse, 'This is a supreme being, do not cause any offense to him (the above two sentences are repeated in the Sanskrit version). He should not kneel to me, I should bow to him. Why? The one he bows to will cause a person's head to break into seven pieces.'

。』

佛本行集經卷第八 大正藏第 03 冊 No. 0190 佛本行集經

佛本行集經卷第九

隋天竺三藏阇那崛多譯從園還城品下

「爾時迦毗羅城，有諸釋種五百大臣，皆悉是于菩薩眷屬，還復造立五百精舍，擬菩薩坐。當於菩薩初入城時，各各立在自家門前，以歡喜心，合掌恭敬而作是言：『愿天中天，入我精舍；愿大船師，入我精舍；愿身金色清凈眾生，入我精舍；愿施一切歡喜心者，入我精舍；愿名遠聞、無毀缺者，入我精舍；愿德最尊、無等等者，入我精舍。』時凈飯王為如是等五百親眷，生憐愍故，將於菩薩，次第巡歷，入其精舍，悉皆周遍，然後始將入于自宮。

「爾時菩薩當生之日，即有五百諸釋種子，同日而生，菩薩巍巍，最為初首。

「復有五百諸釋種女，亦同日生，耶輸陀羅而為上首。

「復有五百諸釋奴僕，亦同日生凈飯王宮，車匿為首。

「復有五百釋種婢媵，亦同日生凈飯王宮，侍衛太子。

「復有五百鮮白馬駒，亦同日生凈飯王廄，揵陟為首。

「復有五百大香象王，色白如雪，齊有六牙，在王宮門，忽然而現。

「復有五百大巨伏藏，周匝四面，繞迦毗羅，自然而現

現代漢語譯本 《佛本行集經》卷第八 大正藏第03冊 No. 0190 《佛本行集經》

《佛本行集經》卷第九

隋朝天竺三藏阇那崛多譯《從園還城品》下

『當時，迦毗羅城有五百位釋迦族的大臣，他們都是菩薩的眷屬，又重新建造了五百座精舍，準備給菩薩居住。當菩薩初次進入城時，他們各自站在自家門前，以歡喜的心情，合掌恭敬地說：『愿天中之天，進入我的精舍；愿大船師，進入我的精舍；愿身金色清凈的眾生，進入我的精舍；愿施予一切歡喜心的人，進入我的精舍；愿名聲遠揚、沒有瑕疵的人，進入我的精舍；愿德行最尊貴、無與倫比的人，進入我的精舍。』當時，凈飯王因為憐憫這五百位親眷，就帶著菩薩，依次巡視，進入他們的精舍，全部走遍之後，才將菩薩帶回自己的宮殿。

『當時，菩薩出生的那一天，就有五百位釋迦族的王子，同一天出生，菩薩最為尊貴，位居首位。

『又有五百位釋迦族的女子，也同一天出生，耶輸陀羅為首。

『又有五百位釋迦族的奴僕，也同一天在凈飯王的宮殿出生，車匿為首。

『又有五百位釋迦族的婢女，也同一天在凈飯王的宮殿出生，侍奉太子。

『又有五百匹純白的馬駒，也同一天在凈飯王的馬廄出生，揵陟為首。

『又有五百頭大象王，顏色潔白如雪，都有六顆象牙，在王宮門口，忽然出現。

『又有五百個巨大的寶藏，環繞迦毗羅城四周，自然顯現。

English version The Sutra of the Collection of the Buddha's Past Deeds, Volume 8 Taisho Tripitaka Volume 03, No. 0190, The Sutra of the Collection of the Buddha's Past Deeds

The Sutra of the Collection of the Buddha's Past Deeds, Volume 9

Translated by the Tripiṭaka Master Jñānagupta of India during the Sui Dynasty, 'The Chapter of Returning to the City from the Garden', Part 2

'At that time, in the city of Kapilavastu, there were five hundred ministers of the Shakya clan, all of whom were related to the Bodhisattva. They rebuilt five hundred monasteries, intending them for the Bodhisattva to reside in. When the Bodhisattva first entered the city, each of them stood before their own gate, with joyful hearts, palms together in reverence, and said: 'May the Heaven of Heavens enter my monastery; may the Great Ferryman enter my monastery; may the being with a golden and pure body enter my monastery; may the one who bestows all joy enter my monastery; may the one whose name is far-renowned and without blemish enter my monastery; may the one whose virtue is most supreme and incomparable enter my monastery.' At that time, King Suddhodana, out of compassion for these five hundred relatives, took the Bodhisattva, visiting each monastery in turn, going through them all, and then finally brought him into his own palace.

'At the time of the Bodhisattva's birth, there were five hundred princes of the Shakya clan who were born on the same day, with the Bodhisattva being the most majestic and foremost among them.

'There were also five hundred women of the Shakya clan who were born on the same day, with Yasodhara as their leader.

'There were also five hundred servants of the Shakya clan who were born on the same day in King Suddhodana's palace, with Channa as their leader.

'There were also five hundred maids of the Shakya clan who were born on the same day in King Suddhodana's palace, to attend to the prince.

'There were also five hundred pure white colts who were born on the same day in King Suddhodana's stables, with Kanthaka as their leader.

'There were also five hundred great elephant kings, white as snow, each with six tusks, who suddenly appeared at the gate of the royal palace.

'There were also five hundred great hidden treasures, surrounding Kapilavastu on all sides, which appeared naturally.'

。

「復有五百妙好園林，流泉浴池，種種花果，皆悉遍滿，並現在於迦毗羅城，四面周匝，悉是太子威德力故。

「復有五百大商賈主，積諸錢財，多饒珍寶，相隨來詣迦毗羅城。

「復有五百微妙傘蓋、五百金瓶，並是五百粟散諸王，遣使送來，上凈飯王，作如是言：『今以是物，奉獻大王，慶賀太子。』

「復有五千諸婆羅門及剎利種大富長者，各持己女，將來奉上于凈飯王。時，凈飯王凡所須者，皆悉備具。

「時，凈飯王自心思惟：『我生太子，今作何名？』復更思惟：『彼生之日一切眾事，皆悉自成，今我可為太子立名，名為成利。』時，凈飯王即開藏出百億兩金，供養成利，為立名字。是故偈言：

「『如是王宮內，　　眾事悉豐饒， 　　今作太子名，　　應當名成利。』

佛本行集經相師占看品第八上

「時，凈飯王即召相師解占觀者，呼使前來，令看太子，作如是言：『汝諸相師婆羅門等，占是太子，在我族中，為好為惡？汝等好看吉兇之相。』

「是時諸相師婆羅門等，聞王敕已，一心瞻仰太子形容，各依先聖所有諸論，共相量宜。量宜訖已，白于王言：『大王！今者大得眾利。何以故？此太子者，有大威德，是大眾生，今生王家

現代漢語譯本 『又有五百個精美園林，有流動的泉水和浴池，各種花卉和果樹都遍佈其中，而且都出現在迦毗羅城，四面環繞，這都是因為太子的威德之力。 『又有五百位大商人首領，積累了許多錢財，擁有大量珍寶，他們也相繼來到迦毗羅城。 『又有五百把精美的傘蓋、五百個金瓶，這些都是五百位小國王派遣使者送來，獻給凈飯王，他們這樣說：『現在用這些物品，奉獻給大王，慶賀太子的誕生。』 『又有五千位婆羅門和剎帝利種姓的大富長者，各自帶著自己的女兒，前來獻給凈飯王。當時，凈飯王所需要的一切，都已準備齊全。 『當時，凈飯王自己心中思量：『我生了太子，現在給他取什麼名字呢？』又進一步思量：『他出生的那天，一切事情都自然成就，現在我可以給太子起個名字，就叫成利吧。』當時，凈飯王就打開寶藏，拿出百億兩黃金，用來供養『成利』，併爲他取了這個名字。所以偈語說： 『如此王宮內， 各種事物都豐饒， 現在給太子取名， 應當叫成利。』 《佛本行集經》相師占看品第八上 『當時，凈飯王就召來相師和解夢的人，叫他們前來，讓他們看看太子，這樣說道：『你們這些相師和婆羅門，占卜一下這個太子，在我族中，是好是壞？你們好好看看吉兇之相。』 『這時，各位相師和婆羅門等，聽了國王的命令后，一心瞻仰太子的容貌，各自依據先聖的各種理論，共同商議。商議完畢后，對國王說：『大王！現在您得到了很大的利益。為什麼呢？這個太子，有很大的威德，是為大眾生而生的，現在出生在王家』

English version 'Furthermore, there were five hundred exquisite gardens, with flowing springs and bathing pools, and various flowers and fruits, all of which were abundant and present in the city of Kapilavastu, surrounding it on all sides, all due to the power and virtue of the prince. 'Furthermore, there were five hundred great merchant leaders, who had accumulated much wealth and possessed many treasures, and they also came to the city of Kapilavastu. 'Furthermore, there were five hundred exquisite parasols and five hundred golden vases, all of which were sent by five hundred minor kings, who dispatched messengers to present them to King Suddhodana, saying: 『We now offer these items to the King, to celebrate the birth of the prince.』 'Furthermore, there were five thousand Brahmins and Kshatriya nobles, wealthy elders, each bringing their own daughters to offer to King Suddhodana. At that time, everything that King Suddhodana needed was fully prepared. 'At that time, King Suddhodana pondered in his heart: 『I have given birth to a prince, what name shall I give him now?』 He further pondered: 『On the day of his birth, all things were naturally accomplished, now I can give the prince a name, let it be called Accomplished Benefit.』 At that time, King Suddhodana opened the treasury and took out one hundred billion taels of gold to support 『Accomplished Benefit』 and gave him this name. Therefore, the verse says: 'Within the royal palace, All things are abundant, Now giving the prince a name, It should be called Accomplished Benefit.』 The Sutra of the Collection of the Buddha's Original Acts, Chapter Eight, Upper Part, on the Examination by Physiognomists 'At that time, King Suddhodana summoned the physiognomists and dream interpreters, calling them to come forward, and had them examine the prince, saying: 『You physiognomists and Brahmins, divine this prince, is he good or bad for my clan? You must carefully observe the signs of good and bad fortune.』 'At this time, the physiognomists and Brahmins, having heard the king's command, gazed intently at the prince's appearance, each relying on the various theories of the ancient sages, and discussed together. After the discussion, they said to the king: 『Great King! Now you have obtained great benefits. Why? This prince has great power and virtue, he is born for the sake of all beings, and now he is born into the royal family.』

。大王！當知，此太子身有三十二大丈夫相，凡有一人具三十二丈夫相者，於世間中，則有二種果報不差，更無餘異。何等為二？一若在家受世樂者，則得作于轉輪聖王，王四天下，護持大地，七寶具足，乃至不用刀杖化人，自然如法，遍於海內。若舍王位，出家學道，得成如來、應、正遍知，名稱遠聞，充滿世界。』

「時，凈飯王聞是記已，復更重問婆羅門言：『太子何處是大丈夫三十二相？』婆羅門言：『三十二種大人相者：一者太子足下安立，皆悉平滿。二者太子雙足下，有千輻輪相，端正處中，可喜清凈。三者太子手指纖長。四者太子足跟圓好。五者太子足趺高隆。六者太子手足柔軟。七者太子手足指間具足羅網。八者太子踹如鹿王。九者太子正立不曲二手過膝。十者太子陰馬藏相。十一太子面板一孔一毛旋生。十二太子身毛上靡。十三太子面板細軟如兜羅綿。十四太子身毛金色。十五太子身體淳凈。十六太子口中深好可喜方正。十七太子頰車方正，如師子王。十八太子兩脛廣闊。十九太子身體上下縱橫正等，如尼拘樹。二十太子七處滿好。二十一者具四十齒。二十二者諸齒齊密。二十三者齒不疏缺不𪙉不齵。二十四者四牙白凈。二十五者身體清凈純黃金色。二十六者聲如梵王

現代漢語譯本：大王！您應當知道，這位太子身上有三十二種大丈夫的相貌，凡是有一個人具備這三十二種大丈夫相的，在世間就會有兩種確定的果報，不會有其他不同的結果。是哪兩種呢？第一種，如果在家享受世俗的快樂，就會成為轉輪聖王，統治四方天下，守護大地，擁有七寶，甚至不用刀劍就能教化人民，自然而然地依法治理，遍及整個海內。第二種，如果捨棄王位，出家修道，就能成就如來、應供、正遍知，名聲遠揚，傳遍世界。 當時，凈飯王聽了這些預言后，又再次問婆羅門說：『太子的三十二大丈夫相在哪裡呢？』婆羅門說：『這三十二種大人相是：第一，太子的腳底平穩飽滿。第二，太子的雙腳底有千輻輪相，端正居中，令人喜悅清凈。第三，太子的手指纖細修長。第四，太子的腳跟圓潤美好。第五，太子的腳背高聳隆起。第六，太子的手腳柔軟。第七，太子的手腳指間有羅網紋。第八，太子的腿像鹿王一樣。第九，太子站立時，雙手自然下垂超過膝蓋。第十，太子具有陰馬藏相。第十一，太子面板的每個毛孔都只長一根毛，並且毛髮旋生。第十二，太子身上的毛髮向上生長。第十三，太子的面板細膩柔軟如兜羅綿。第十四，太子身上的毛髮呈金色。第十五，太子身體純凈。第十六，太子的口形深邃美好，令人喜愛，而且方正。第十七，太子的兩頰方正，像獅子王一樣。第十八，太子的小腿寬闊。第十九，太子身體上下縱橫比例勻稱，像尼拘樹一樣。第二十，太子身體的七處都飽滿美好。第二十一，太子有四十顆牙齒。第二十二，太子的牙齒排列整齊緊密。第二十三，太子的牙齒不稀疏，沒有缺損，不歪斜。第二十四，太子的四顆牙齒潔白。第二十五，太子身體清凈，呈純金色。第二十六，太子的聲音像梵天王一樣。

English version: 'Your Majesty! You should know that this prince has thirty-two marks of a great man. Whoever possesses these thirty-two marks will have two certain results in this world, and no other different outcomes. What are these two? First, if he stays at home and enjoys worldly pleasures, he will become a Chakravartin king, ruling the four continents, protecting the earth, possessing the seven treasures, and even without weapons, he will be able to transform people, naturally governing according to the law, throughout the entire world. Second, if he abandons his throne and leaves home to practice the Way, he will attain Buddhahood, the Tathagata, worthy of offerings, and perfectly enlightened, his name will be widely known, filling the world.' At that time, King Suddhodana, having heard these predictions, asked the Brahmin again, 'Where are the thirty-two marks of a great man on the prince?' The Brahmin said, 'The thirty-two marks of a great man are: First, the prince's soles are flat and full. Second, the prince's soles have the marks of a thousand-spoked wheel, centered and upright, pleasing and pure. Third, the prince's fingers are slender and long. Fourth, the prince's heels are round and beautiful. Fifth, the prince's insteps are high and prominent. Sixth, the prince's hands and feet are soft. Seventh, the prince's fingers and toes are webbed. Eighth, the prince's legs are like those of a deer king. Ninth, when the prince stands upright, his hands naturally hang down past his knees. Tenth, the prince has the mark of a horse's hidden genitals. Eleventh, each pore of the prince's skin has only one hair growing from it, and the hair grows in a spiral. Twelfth, the hair on the prince's body grows upwards. Thirteenth, the prince's skin is as fine and soft as cotton. Fourteenth, the hair on the prince's body is golden. Fifteenth, the prince's body is pure. Sixteenth, the prince's mouth is deep and beautiful, pleasing, and square. Seventeenth, the prince's cheeks are square, like those of a lion king. Eighteenth, the prince's shins are broad. Nineteenth, the prince's body is vertically and horizontally proportionate, like a banyan tree. Twentieth, the seven parts of the prince's body are full and beautiful. Twenty-first, the prince has forty teeth. Twenty-second, the prince's teeth are aligned and close together. Twenty-third, the prince's teeth are not sparse, missing, or crooked. Twenty-fourth, the prince's four canine teeth are white and pure. Twenty-fifth, the prince's body is pure and golden. Twenty-sixth, the prince's voice is like that of Brahma.'

。二十七者舌廣長大柔軟紅薄。二十八者所食之物皆為上味。二十九者眼目紺青。其三十者太子眉眼𥇒如牛王。三十一者眉間白毫右旋宛轉，具足柔軟清凈光鮮。三十二者頂上肉髻高廣平好。大王！此是太子三十二種大丈夫相，如是具足。若有一人具足此等丈夫相者，是人所得二種果報，在家出家如上所說。』

「時，凈飯王聞諸相師說是語已，心大歡喜，遍體踴躍，不能自勝，即出種種百味飲食，設彼相師婆羅門等，令其自恣隨意飽滿。復以種種雜妙衣服，種種諸寶及余資財，而佈施之。時，凈飯王于迦毗羅大城之內，四衢道頭及諸街巷，處處遍滿，立無遮會，凡所須物，皆悉給與，須食與食，須飲與飲，須衣與衣，須香與香，須床敷與床敷，須房舍與房舍，須資財與資財，須馱乘與馱乘，所有功德，皆悉回施，併爲資益於太子身。

「是時菩薩，在天臂城嵐毗尼園，從於母胎初出生時，正憶正念，放大光明，遍滿世界，又此大地，六種震動，備十八相。爾時，地居諸天諸仙，見此瑞已，歡喜遍身，不自勝持，揚聲叫喚，發大語言：『今日閻浮嵐毗尼中菩薩出生，為於一切天人世間作大安樂，為諸無明黑闇眾生作大光照

現代漢語譯本 『第二十七種是舌頭寬大、柔軟、紅色且薄。第二十八種是所吃的食物都成為上等美味。第二十九種是眼睛呈紺青色。第三十種是太子的眉眼像牛王一樣雄偉。第三十一種是眉間有白色毫毛，向右旋轉，柔軟、清凈、光鮮。第三十二種是頭頂上的肉髻高廣平整。大王！這就是太子所具有的三十二種大丈夫相，完全具備。如果有人具備這些大丈夫相，這個人會得到兩種果報，在家或出家的情況如上所述。』 『當時，凈飯王聽了相師們說這些話后，心中非常歡喜，全身都激動得跳躍起來，無法控制自己，立即拿出各種美味佳餚，款待那些相師婆羅門等人，讓他們盡情享用，隨意飽餐。又用各種精美華麗的衣服、各種珍寶以及其他財物佈施給他們。當時，凈飯王在迦毗羅大城內，在四通八達的道路口和各個街巷，到處都設立無遮大會，凡是人們需要的物品，都全部給予，需要食物的給食物，需要飲品的給飲品，需要衣服的給衣服，需要香料的給香料，需要床鋪的給床鋪，需要房屋的給房屋，需要財物的給財物，需要坐騎的給坐騎，所有功德，都回向給太子，並以此來資助太子的成長。 『這時，菩薩在天臂城的嵐毗尼園，從母胎初生時，正念正知，放出大光明，遍照世界，而且大地也發生了六種震動，具備十八種瑞相。當時，地居諸天諸仙，看到這種祥瑞后，歡喜遍身，無法自持，大聲呼喊，發出大語言：『今天在閻浮提的嵐毗尼園中，菩薩誕生了，為一切天人世間帶來大安樂，為那些無明黑暗的眾生帶來大光明。』

English version 'The twenty-seventh is that the tongue is broad, long, soft, red, and thin. The twenty-eighth is that all the food eaten becomes the finest flavor. The twenty-ninth is that the eyes are dark blue. The thirtieth is that the prince's eyebrows and eyes are majestic like a bull king. The thirty-first is that there is a white hair between the eyebrows, rotating to the right, soft, pure, and bright. The thirty-second is that the fleshy protuberance on the top of the head is high, broad, flat, and good. Great King! These are the thirty-two marks of a great man that the prince possesses, fully complete. If a person possesses these marks of a great man, that person will receive two kinds of results, whether in household life or in monastic life, as mentioned above.' 'At that time, King Suddhodana, upon hearing these words from the physiognomists, was greatly delighted, his whole body jumping with joy, unable to contain himself. He immediately brought out various delicacies and fine foods, and treated those physiognomists and Brahmins, allowing them to enjoy themselves and eat their fill. He also gave them various exquisite and beautiful clothes, various treasures, and other wealth. At that time, King Suddhodana, within the great city of Kapilavastu, at the crossroads and in the streets and alleys, everywhere established unobstructed gatherings, giving all the things that people needed. Those who needed food were given food, those who needed drink were given drink, those who needed clothes were given clothes, those who needed incense were given incense, those who needed bedding were given bedding, those who needed houses were given houses, those who needed wealth were given wealth, those who needed mounts were given mounts. All the merits were dedicated to the prince, and used to support the prince's growth.' 'At this time, the Bodhisattva, in the Lumbini Garden of the city of Devadaha, when he was first born from his mother's womb, with right mindfulness and right awareness, emitted great light, illuminating the world, and the earth also experienced six kinds of earthquakes, possessing eighteen auspicious signs. At that time, the earth-dwelling gods and immortals, seeing this auspicious sign, were filled with joy, unable to contain themselves, shouting loudly, and proclaiming: 'Today, in Lumbini of Jambudvipa, the Bodhisattva is born, bringing great peace and happiness to all beings in the heavens and the human world, and bringing great light to those beings who are in the darkness of ignorance.'

。』時四天王，聞彼地居諸天諸仙發大聲已，其四天王所在諸天，傳聞此語，復大歡喜，發大音聲，戲弄衣裳，作如是言：『今於人中，菩薩出生，為諸世間，安樂明故。』三十三天，聞四天王叫喚音聲，亦大歡喜。如是乃至須夜摩天從忉利聞，至兜率陀從夜摩聞，化自樂天從兜率聞，他化自在從化樂聞，展轉復至色界梵天從他化聞，梵眾天從梵天處聞，梵輔天從梵眾天聞，大梵天從梵輔天聞，光天從彼大梵天聞，少光從彼光天處聞，無量光天從少光聞，光音天從無量光聞，凈天從彼光音天聞，少凈天從凈天處聞，無量凈天從少凈，聞遍凈天從無量凈聞，廣天從彼遍凈天聞。從於廣天至少廣天，從少廣天至無量廣，從無量廣至廣果天，從廣果天至於熱天，從於熱天至無熱天，從無熱天至無比天，從無比天至善現天，從善現天如是次第，一剎那頃，乃至到于阿迦尼吒。一切諸天，各各唱言：『今日菩薩，生於世間，為于天人作大安樂，為于黑暗盲冥眾生作大燈明。』

「爾時，有一阿私陀仙，在三十三天上安居，見彼諸天，歡喜踴躍，不能自勝，或弄衣裳，揚聲如前

現代漢語譯本：當時，四大天王聽到當地的諸天和仙人發出巨大的聲音后，他們所在的天界也傳開了這個訊息，都非常高興，發出更大的聲音，嬉戲玩弄衣裳，並這樣說道：『現在人間有菩薩降生，是爲了給世間帶來安樂和光明。』三十三天聽到四大天王的呼喊聲，也非常高興。就這樣，一直傳到須夜摩天從忉利天聽到，兜率天從夜摩天聽到，化樂天從兜率天聽到，他化自在天從化樂天聽到，層層傳遞，一直到梵天從他化自在天聽到，梵眾天從梵天處聽到，梵輔天從梵眾天聽到，大梵天從梵輔天聽到，光天從大梵天聽到，少光天從光天處聽到，無量光天從少光天聽到，光音天從無量光天聽到，凈天從光音天聽到，少凈天從凈天處聽到，無量凈天從少凈天聽到，遍凈天從無量凈天聽到，廣天從遍凈天聽到。從廣天到少廣天，從少廣天到無量廣天，從無量廣天到廣果天，從廣果天到熱天，從熱天到無熱天，從無熱天到無比天，從無比天到善現天，從善現天這樣依次傳遞，在一剎那間，一直傳到阿迦尼吒天。所有的天人都各自唱道：『今天菩薩降生在世間，是爲了給天人和人類帶來巨大的安樂，爲了給黑暗盲昧的眾生帶來巨大的光明。』 當時，有一位名叫阿私陀的仙人，在三十三天上安居，看到那些天人歡喜雀躍，無法自持，有的玩弄衣裳，有的像之前那樣揚聲歡呼。

English version: At that time, the Four Heavenly Kings, having heard the great sounds made by the gods and immortals residing in that place, the heavens where the Four Heavenly Kings were also spread the word, and they were greatly delighted, making even louder sounds, playing with their garments, and saying: 'Now a Bodhisattva is born in the human realm, for the sake of bringing peace and light to all the worlds.' The Thirty-three Heavens, hearing the cries of the Four Heavenly Kings, were also greatly delighted. And so it was passed on, all the way to the Suyama Heaven hearing from the Trayastrimsa Heaven, the Tusita Heaven hearing from the Suyama Heaven, the Nirmanarati Heaven hearing from the Tusita Heaven, the Paranirmitavasavartin Heaven hearing from the Nirmanarati Heaven, and so on, until the Brahma Heaven heard from the Paranirmitavasavartin Heaven, the Brahma-parisadya Heaven heard from the Brahma Heaven, the Brahma-purohita Heaven heard from the Brahma-parisadya Heaven, the Maha-brahma Heaven heard from the Brahma-purohita Heaven, the Parittabha Heaven heard from the Maha-brahma Heaven, the Apramanabha Heaven heard from the Parittabha Heaven, the Abhasvara Heaven heard from the Apramanabha Heaven, the Parittasubha Heaven heard from the Abhasvara Heaven, the Apramanasubha Heaven heard from the Parittasubha Heaven, the Subhakrtsna Heaven heard from the Apramanasubha Heaven, the Anabhraka Heaven heard from the Subhakrtsna Heaven. From the Anabhraka Heaven to the Parittabhu Heaven, from the Parittabhu Heaven to the Apramanabhu Heaven, from the Apramanabhu Heaven to the Vehapphala Heaven, from the Vehapphala Heaven to the Atapa Heaven, from the Atapa Heaven to the Avrha Heaven, from the Avrha Heaven to the Sudrsa Heaven, from the Sudrsa Heaven to the Sudarsana Heaven, and from the Sudarsana Heaven in this order, in an instant, it reached the Akanistha Heaven. All the gods each proclaimed: 'Today a Bodhisattva is born in the world, to bring great peace to gods and humans, and to bring great light to beings in darkness and ignorance.' At that time, there was an ascetic named Asita, residing in the Thirty-three Heavens, who saw those gods rejoicing and leaping, unable to contain themselves, some playing with their garments, some shouting as before.

。見已即問彼諸天言：『仁者大德！三十三天今以何故，歡喜踴躍，遍滿身中，不能自勝，復大叫喚，手弄衣冠？』說是語已，三十三天報彼仙人阿私陀言：『阿私陀仙大德不聞，今人世間閻浮提地，當於北方雪山之下，有釋種城，名迦毗羅。彼城有王，名為凈飯。彼王最大夫人生子，極大端正，可喜絕殊，身色黃金，頭如傘蓋，鼻高圓直，兩臂下垂，形體端嚴，六根具足，處處皆充，如鑄金挺，具三十二大丈夫相，備八十種微妙之好。大仙！彼之菩薩決定得成阿耨多羅三藐三菩提，成已決定轉于無上清凈法輪。而彼菩薩能於一切天人魔梵、沙門婆羅門等諸世間中，自證諸通。證諸通已，闡揚正法，其法秘密，初中后善，義味深妙，具足說于清凈梵行。彼說法時，所有一切諸眾生等，以聞法故，有生法者，斷絕生法；受老法者，斷其老法；受病法者，得斷病法；受死法者，得斷死法；憂愁苦惱，悉得斷除，滅其根本。』阿私陀仙從彼三十三天聞已，心生重信，即于彼天，隱身來下，現增長林。

「爾時，復有說如是言：南天竺地，有一城名優禪耶尼，去城不遠，山名頻陀，于其中間，更有一山，名阿私陀。是時仙人，于彼山居，以彼山故，即稱仙人，名阿私陀

現代漢語譯本：看見這種情況，他們就問那些天人說：『仁者大德！三十三天今天為什麼如此歡喜踴躍，遍滿全身，不能自持，還大聲叫喊，手舞足蹈？』說完這些話，三十三天告訴那位仙人阿私陀說：『阿私陀仙大德沒有聽說嗎？現在人世間的閻浮提，在北方雪山之下，有一個釋迦族的城市，名叫迦毗羅。那個城裡有一位國王，名叫凈飯。那位國王的大夫人剛生了一個兒子，極其端正，令人喜愛，非常殊勝，身色金黃，頭頂像傘蓋，鼻子高挺圓直，兩臂下垂，形體端莊，六根完備，處處都充實飽滿，像鑄造的金柱一樣，具備三十二種大丈夫相，八十種微妙的好相。大仙！那位菩薩必定會成就無上正等正覺，成就之後必定會轉動無上的清凈法輪。而且那位菩薩能在一切天人、魔、梵天、沙門、婆羅門等世間眾生中，自己證得各種神通。證得神通后，他會闡揚正法，那法秘密而殊勝，初善、中善、后善，義理深奧微妙，完整地宣說清凈的梵行。他說法時，所有一切眾生，因為聽聞佛法，有生法的，會斷絕生法；受老法的，會斷除老法；受病法的，會斷除病法；受死法的，會斷除死法；憂愁苦惱，都會被斷除，滅絕根本。』阿私陀仙從三十三天那裡聽到這些話后，心中生起強烈的信心，就從天上隱身下來，出現在增長林。 當時，還有一種說法是這樣的：南天竺有一座城市名叫優禪耶尼，離城不遠，有一座山名叫頻陀，在兩山之間，還有一座山，名叫阿私陀。當時，那位仙人就居住在那座山上，因為那座山的原因，就稱那位仙人為阿私陀。

English version: Seeing this, they asked those gods, 『Virtuous ones! Why are the Thirty-three Heavens so joyful and excited today, filling your whole bodies, unable to contain yourselves, shouting loudly, and waving your clothes and hats?』 After saying these words, the Thirty-three Heavens told the sage Asita, 『Great sage Asita, have you not heard? Now in the human world of Jambudvipa, below the northern Snow Mountains, there is a city of the Shakya clan called Kapilavastu. In that city, there is a king named Suddhodana. The king』s chief wife has just given birth to a son, who is extremely handsome, pleasing, and exceptionally outstanding, with a golden complexion, a head like an umbrella, a high and straight nose, arms hanging down, a dignified form, complete with six senses, full and perfect in every way, like a cast gold pillar, possessing the thirty-two marks of a great man, and eighty subtle and wonderful characteristics. Great sage! That Bodhisattva will surely attain Anuttara-samyak-sambodhi, and after attaining it, will surely turn the unsurpassed pure Dharma wheel. Moreover, that Bodhisattva will be able to attain various supernatural powers among all beings in the world, including gods, humans, demons, Brahmas, ascetics, and Brahmins. After attaining these powers, he will expound the true Dharma, which is secret and wonderful, good in the beginning, middle, and end, with profound and subtle meanings, and will fully proclaim the pure Brahma conduct. When he preaches the Dharma, all beings who hear it, those subject to birth will cut off birth; those subject to old age will cut off old age; those subject to sickness will cut off sickness; those subject to death will cut off death; and worries and sufferings will all be cut off, eradicating their roots.』 After hearing these words from the Thirty-three Heavens, the sage Asita developed strong faith in his heart, and immediately concealed himself from the heavens and descended, appearing in the Growth Forest. At that time, there was also a saying like this: In southern India, there is a city called Ujjayini, not far from the city, there is a mountain called Vindhya, and between the two mountains, there is another mountain called Asita. At that time, the sage lived on that mountain, and because of that mountain, the sage was called Asita.

。其仙人從忉利天下，在彼山時，阿私陀仙將一侍者，名那羅陀，從彼山中，隱身來此迦毗羅城，去城不遠下而立住，作是思惟：『我昔於此迦毗羅城，聞眾國師及婆羅門云：「凈飯王生菩薩子，彼是天人及我等師，不得輕忽。」若我今于迦毗羅城，現神通入，無有此理。何以故？迦毗羅城，不同往昔。今日若往，應當更現其餘異相。我應敬彼如事尊神，我寧步行，入彼城內。』時阿私陀及其侍者那羅陀身徒步共入迦毗羅城，從小巷裡，私竊欲向凈飯王所，到宮門前。時迦毗羅人民稠鬧，處處遍滿，間無有空，為菩薩故，作大莊嚴。

「時諸大眾，見彼仙人步行而來，入迦毗羅，復從小巷，趣向凈飯大王宮門，見已無量無邊人民，雲雨而集隨逐仙人，心生驚愕，怪不敢問。以何義故？仙人致此。時彼大眾，城內人民，或在自家門前而立，或在窗邊，或倚構欄，或在臺頭，或在屋上，觀彼仙人，各相謂言：『往昔此仙，來入迦毗羅婆城時，乘大神通騰空而行，到于凈飯大王宮中。今日步行而來入城，我等不知

現代漢語譯本：那時，仙人從忉利天界下凡，來到那座山時，阿私陀仙人帶著一個名叫那羅陀的侍者，從山中隱身來到迦毗羅城，在離城不遠的地方停下，心中思忖：『我以前在這迦毗羅城，聽眾國師和婆羅門說：「凈飯王生了一個菩薩之子，他是天人和我們的導師，不可輕視。」如果我現在在迦毗羅城顯神通進入，這不合道理。為什麼呢？因為現在的迦毗羅城，和以前不一樣了。今天如果去，應該展現其他不同的樣子。我應該像對待尊神一樣尊敬他，我寧願步行進入城內。』當時，阿私陀和他的侍者那羅陀徒步一同進入迦毗羅城，從小巷裡，偷偷地想要去凈飯王那裡，到了宮門前。那時，迦毗羅城的人民非常擁擠，到處都是人，沒有空隙，爲了菩薩的緣故，做了盛大的裝飾。 當時，眾人看見那位仙人步行而來，進入迦毗羅城，又從小巷走向凈飯大王的宮門，看到后，無數的人民像云一樣聚集跟隨仙人，心中驚愕，感到奇怪卻不敢詢問。因為什麼緣故呢？仙人會這樣。當時，那些大眾，城裡的人民，有的站在自家門前，有的在窗邊，有的靠著欄桿，有的在臺子上，有的在屋頂上，觀看那位仙人，各自互相說道：『以前這位仙人來迦毗羅婆城時，是乘著大神通騰空而行，到達凈飯大王的宮中。今天卻步行而來進入城裡，我們不知道』

English version: At that time, the celestial being descended from the Trayastrimsa Heaven and arrived at that mountain. The sage Asita, with an attendant named Narada, concealed himself and came from the mountain to Kapilavastu. He stopped not far from the city and pondered, 'I once heard the royal teachers and Brahmins in this Kapilavastu say, 「King Suddhodana has given birth to a Bodhisattva, who is a teacher of gods and men, and should not be taken lightly.」 If I were to enter Kapilavastu now by displaying supernatural powers, it would be inappropriate. Why? Because Kapilavastu is not the same as it was before. If I go today, I should show a different appearance. I should respect him as I would a revered deity. I would rather walk into the city.' At that time, Asita and his attendant Narada walked together into Kapilavastu. They secretly wanted to go to King Suddhodana's palace through the alleys and arrived at the palace gate. At that time, the people of Kapilavastu were very crowded, everywhere was filled with people, with no space, and they had made grand decorations for the sake of the Bodhisattva. At that time, the crowd saw the sage walking into Kapilavastu, and then going through the alleys towards King Suddhodana's palace gate. Upon seeing this, countless people gathered like clouds and followed the sage. They were astonished and felt strange but dared not ask. Why would the sage do this? At that time, the crowd, the people in the city, some stood in front of their own doors, some by the windows, some leaned on the railings, some on the platforms, and some on the roofs, watching the sage. They said to each other, 'In the past, when this sage came to Kapilavastu, he flew through the air with great supernatural powers and arrived at King Suddhodana's palace. Today, he has walked into the city, and we do not know'

。以何義故，步涉而來？』

「時阿私陀至凈飯王宮門前已，語當門人，作如是言：『我婆羅門，久來耆耄，猶如祖父，今日步行，翻似年少二十小兒，及那羅陀童子而來，其那羅陀，年始八歲，汝可為我白凈飯王。』時守門者，語仙人言：『如尊者教，我當奉咨。』即入宮門，漸漸而行，到于王前，具以白王。時凈飯王聞此語已，心大敬仰，歡喜無量，即從座起，語彼通事守門人言：『汝急疾引仙人將來，勿使淹遲。』時守門者還仙人所，而作是言：『大仙知時，宜速入宮。』時阿私陀聞彼語已，即共侍者那羅陀入凈飯王宮。時，凈飯王遙在殿，見阿私陀仙漸漸而行將至王所，是時大王即從座起，詣仙人所，承事迎接，扶持其腋，將好最勝最妙第一希有寶座，安置令坐，坐已禮拜，口唱是言：『我今恭敬禮拜尊者。』是時仙人，口即咒愿凈飯王言：『唯愿大王！常得安樂。』

「時，凈飯王白仙人言：『尊者何求故屈到此？為須衣耶？為須食乎？為復求須其餘諸事？須者但道，我悉備具，必與不違。』時阿私陀，咨白王言：『大王！當知，今我來者，無所乏少，不求衣食，一切諸事，悉所不須。然我今者故從遠來，欲見大王最勝童子。大王慈恩，愿當示我善勝童子。』是時童子，在於寶座，睡臥眠寢

『是什麼原因，您步行而來？』 當時阿私陀來到凈飯王宮門前，對守門人說：『我這個婆羅門，年老體衰，就像祖父一樣，今天步行而來，反而像二十歲的小夥子，和那羅陀童子一起來，那羅陀才八歲，你可為我稟告凈飯王。』守門人對仙人說：『遵照您的吩咐，我當稟告。』隨即進入宮門，慢慢走到國王面前，把情況詳細稟告了國王。當時凈飯王聽到這話，心中非常敬佩，歡喜無量，立即從座位上站起來，對那個傳話的守門人說：『你快點把仙人請來，不要耽擱。』守門人回到仙人那裡，說道：『大仙，時機已到，請快點入宮。』當時阿私陀聽到這話，就和侍者那羅陀一起進入凈飯王宮。當時，凈飯王在殿堂遠處，看到阿私陀仙人慢慢走來，快到他面前時，大王立即從座位上站起來，走到仙人面前，恭敬迎接，扶著他的胳膊，把最好最妙最稀有的寶座，安置讓他坐下，坐下後，向他禮拜，口中說道：『我今天恭敬禮拜尊者。』當時仙人，口中就為凈飯王祝福說：『愿大王！永遠安樂。』 當時，凈飯王問仙人說：『尊者您來這裡有什麼要求？是需要衣服嗎？還是需要食物？還是需要其他什麼東西？需要什麼就說，我都有，一定滿足您。』當時阿私陀，稟告國王說：『大王！您要知道，我今天來，沒有什麼缺乏，不求衣食，一切東西，都不需要。然而我今天從遠方而來，是想見大王最優秀的王子。大王慈悲，希望您能讓我看看那位優秀的王子。』當時王子，正在寶座上，睡著了。

'For what reason have you come on foot?' At that time, Asita arrived at the gate of King Suddhodana's palace and said to the gatekeeper: 'I, a Brahmin, am old and frail, like a grandfather. Today, walking here, I seem like a young man of twenty, and I have come with the boy Narada, who is only eight years old. Please inform King Suddhodana for me.' The gatekeeper said to the sage: 'As you command, I will inform him.' He then entered the palace gate, slowly walked to the king, and reported the situation in detail. When King Suddhodana heard this, he was filled with admiration and boundless joy. He immediately rose from his seat and said to the messenger gatekeeper: 'Quickly bring the sage here, do not delay.' The gatekeeper returned to the sage and said: 'Great sage, the time is right, please enter the palace quickly.' Then Asita, upon hearing this, entered King Suddhodana's palace with his attendant Narada. At that time, King Suddhodana, from afar in the hall, saw the sage Asita slowly approaching. When he was about to reach him, the king immediately rose from his seat, went to the sage, respectfully greeted him, supported his arms, and placed him on the finest, most exquisite, and rarest of thrones. After he was seated, the king bowed to him and said: 'I respectfully bow to you, venerable one.' At that time, the sage blessed King Suddhodana, saying: 'May Your Majesty always be at peace and happy.' Then, King Suddhodana asked the sage: 'Venerable one, what do you seek by coming here? Do you need clothing? Or food? Or do you need anything else? Whatever you need, just say it, I have it all and will surely provide it.' Then Asita, reported to the king: 'Your Majesty! You should know that my coming today is not due to any lack. I do not seek clothing or food, nor do I need anything else. However, I have come from afar today because I wish to see Your Majesty's most excellent prince. Your Majesty, out of compassion, I hope you can show me that excellent prince.' At that time, the prince was sleeping on the throne.

。凈飯王語阿私陀言：『尊者大仙！少時留心，童子今眠，猶未覺寤，愿待須臾。』時阿私陀即白王言：『大王！莫說如是語言，稱童子睡。何以故？我等雖寤，猶如睡人。大王！童子久來斷除，無復眠睡，晝夜恒為諸眾生等，得安樂故、大利益故，而入禪定。』

「時，凈飯王知童子眠寤時欲至，即入宮內，敕令莊嚴宮舍殿堂，凈水灑地，掃除糞穢，香水重灑，花散其上，在在處處，安置香爐，燒雜妙香。復懸種種繒彩幡蓋，垂諸旒蘇，豎大寶幢。復懸無量真珠瓔珞真珠羅網，種種寶鈴，垂覆其上，懸眾雜寶，猶如日月星宿之光。復掛種種妙寶衣裳，喻如飛天，手持花瓔。復懸雜色朱紫紅黃種種眾毦。諸如是等，挍飾精麗莊嚴宮中，如乾闥城一種無異。復召釋種內外眷屬，最大最勝威德尊者，令來入宮，使共摩耶夫人一處。是時摩耶詣童子所，至已持手抱童子頭，令向仙人擬如禮拜仙人之足；是時童子威德力故，其身自轉，足向仙人。時，凈飯王更復共扶回童子頭，令拜仙人；童子力故，足還自轉，向彼仙人。時，凈飯王復回童子，頭向仙人，還復轉足，如是至三

現代漢語譯本：凈飯王對阿私陀說：『尊者大仙！請稍等片刻，這孩子現在睡著了，還沒醒，希望您能稍待一會兒。』當時阿私陀就對國王說：『大王！不要說這樣的話，稱這孩子睡著了。為什麼呢？我們這些人雖然醒著，卻如同睡著的人一樣。大王！這孩子早就斷除了睡眠，不再需要睡覺，他日夜都在爲了讓眾生得到安樂和大利益而進入禪定。』 當時，凈飯王知道孩子快要醒了，就進入宮內，命令裝飾宮殿，用凈水灑地，清除污穢，再灑上香水，散上鮮花，在各處都放置香爐，焚燒各種美妙的香。又懸掛各種絲綢彩旗和傘蓋，垂下流蘇，豎起巨大的寶幢。還懸掛無數的珍珠瓔珞和珍珠羅網，各種寶鈴，垂掛在上面，懸掛著各種珍寶，如同日月星辰的光芒。又掛上各種美妙的寶衣，如同飛天，手中拿著花環。還懸掛著各種顏色的朱紫紅黃的羽毛裝飾。這些裝飾精美華麗，把宮殿裝飾得如同乾闥婆城一般。又召集釋迦族的內外親屬，以及最偉大、最殊勝、最有威德的尊者，讓他們進入宮中，與摩耶夫人在一起。這時，摩耶夫人來到孩子那裡，到了之後，用手抱著孩子的頭，讓他面向仙人，想要讓他禮拜仙人的腳；這時，因為孩子的威德力量，他的身體自己轉動，腳朝向仙人。當時，凈飯王又扶正孩子的頭，讓他拜仙人；因為孩子的力量，腳又自己轉動，朝向那位仙人。當時，凈飯王又轉動孩子的頭，讓他面向仙人，腳又轉動，像這樣重複了三次。

English version: King Suddhodana said to Asita, 『Venerable great sage! Please wait a little while, the child is sleeping now and has not yet awakened, I wish you would wait a moment.』 At that time, Asita said to the king, 『Great King! Do not speak such words, calling the child asleep. Why is that? We, though awake, are like those who are asleep. Great King! This child has long since ceased sleeping, no longer needing to sleep, day and night he enters into meditation for the sake of all beings, to bring them peace and great benefit.』 At that time, King Suddhodana, knowing that the child was about to awaken, entered the palace and ordered the palace halls to be decorated, the ground to be sprinkled with clean water, filth to be removed, fragrant water to be sprinkled again, and flowers to be scattered. Incense burners were placed everywhere, burning various wonderful incenses. Various silk banners and canopies were hung, tassels were draped, and great jeweled banners were erected. Countless pearl necklaces and pearl nets were also hung, along with various jeweled bells, hanging above, and various treasures were suspended, like the light of the sun, moon, and stars. Various beautiful jeweled garments were also hung, like flying deities, holding flower garlands in their hands. Various colored crimson, purple, red, and yellow feather decorations were also hung. These decorations were exquisite and magnificent, decorating the palace like the city of the Gandharvas. He also summoned the inner and outer relatives of the Shakya clan, as well as the greatest, most supreme, and most virtuous elders, to enter the palace and be with Queen Maya. At this time, Queen Maya went to the child, and upon arriving, she held the child's head, wanting him to face the sage and bow to the sage's feet; at this time, due to the child's power, his body turned by itself, with his feet facing the sage. At that time, King Suddhodana again straightened the child's head, wanting him to bow to the sage; due to the child's power, his feet turned again by themselves, facing that sage. At that time, King Suddhodana again turned the child's head, making him face the sage, and his feet turned again, and this was repeated three times.

。其阿私陀遙見童子，是時童子，放常光明照觸大地，童子威德，端正可喜，色純黃金，頭如寶蓋，鼻直而圓，修臂下垂，支節正等，無缺無減，具足莊嚴。

「時阿私陀即從座起，白于王言：『大王！莫將童子聖頭回向於我。何以故？彼頭不合頂禮我足，我頭應當頂禮彼足。』復唱是言：『希有希有！大人出世，最大希有，大人出世！我本從天所聞之者，即此童子！真實定是，如彼不異。』時阿私陀整理衣服，偏袒右臂，右膝著地，伸其兩手，抱持童子，安其頂上，還複本座。本座坐已，還下童子，置於膝上。是時摩耶國大夫人即白大仙阿私陀言：『仁者尊師！當令童子禮大仙足。』阿私陀仙報夫人言：『國大夫人！莫作是語。今是童子，不應禮我；我及一切諸天世人，應當接足禮拜童子。』

「時凈飯王即持種種雜妙珍寶，以用嚫施阿私陀仙。時阿私陀，持自澡罐，以水洗手，受此施物，受已即持回奉童子。時凈飯王白阿私陀大仙人言：『尊者大仙！我以此物，施於尊者，唯愿納受。』仙人報言：『大王施我，我今回施最勝童子。』凈飯王言：『我知大仙福田勝故，供養大師。』阿私陀仙，復報王言：『我今見是勝因緣故，回施童子。』凈飯王言：『大聖尊仙！我今不解尊師此意

現代漢語譯本：阿私陀遠遠地看見這個童子，當時童子身上放出常亮的光芒照耀大地。童子威嚴有德，端正可愛，膚色純凈如黃金，頭頂像寶蓋，鼻子挺直而圓潤，手臂修長下垂，四肢關節勻稱，沒有缺失或減少，具備了所有莊嚴的相貌。 阿私陀隨即從座位上站起來，對國王說：『大王！不要讓童子的聖頭朝向我。為什麼呢？他的頭不應該向我的腳頂禮，我的頭才應該向他的腳頂禮。』他又高聲說道：『稀有啊，稀有！偉人降生於世，真是太稀有了，偉人降生於世！我原本從天上聽到的，就是這個童子！確實肯定是他，和之前所說的一樣。』這時，阿私陀整理好衣服，袒露右臂，右膝跪地，伸出雙手，抱起童子，放在自己的頭頂上，然後回到原來的座位。坐下後，他又把童子抱下來，放在膝蓋上。這時，摩耶王后對大仙阿私陀說：『尊敬的仙人！請讓童子向您的大仙之足行禮。』阿私陀仙人回答王后說：『王后！不要這樣說。現在的童子，不應該向我行禮；我和一切諸天世人，都應該接足禮拜童子。』 這時，凈飯王拿出各種珍奇的寶物，用來供養阿私陀仙人。阿私陀仙人拿起自己的澡罐，用水洗手，接受了這些供養，接受后又把這些供養回贈給童子。這時，凈飯王對阿私陀大仙人說：『尊者大仙！我把這些東西供養給您，希望您能接受。』仙人回答說：『大王供養我，我再把這些回贈給最殊勝的童子。』凈飯王說：『我知道大仙是殊勝的福田，所以供養大師。』阿私陀仙人又回答國王說：『我今天看到這個殊勝的因緣，所以回贈給童子。』凈飯王說：『大聖尊仙！我不明白您這樣做的意思。』

English version: Asita saw the child from afar. At that time, the child emitted a constant light that illuminated the earth. The child was majestic and virtuous, with a pleasing and upright appearance. His skin was as pure as gold, his head like a jeweled canopy, his nose straight and round, his arms long and hanging down, his limbs were symmetrical, with nothing missing or diminished, and he possessed all the dignified features. Asita then rose from his seat and said to the king, 'Great King! Do not turn the child's sacred head towards me. Why? His head should not bow to my feet; rather, my head should bow to his feet.' He then exclaimed, 'Rare indeed, rare indeed! A great man is born into the world, truly rare, a great man is born into the world! What I originally heard from the heavens, it is this child! It is definitely him, just as it was said before.' At this time, Asita adjusted his clothes, bared his right arm, knelt on his right knee, extended both hands, took the child, placed him on top of his head, and then returned to his original seat. After sitting down, he took the child down again and placed him on his lap. At this time, Queen Maya said to the great sage Asita, 'Revered sage! Please have the child pay respects to your sage's feet.' The sage Asita replied to the queen, 'Great Queen! Do not say such things. This child should not bow to me; rather, I and all the gods and people of the world should bow at the child's feet.' At this time, King Suddhodana took out various rare and precious treasures to offer to the sage Asita. The sage Asita took his water pot, washed his hands with water, accepted these offerings, and after accepting them, he returned these offerings to the child. At this time, King Suddhodana said to the great sage Asita, 'Revered sage! I offer these things to you, I hope you will accept them.' The sage replied, 'Great King offered to me, I will return these to the most excellent child.' King Suddhodana said, 'I know that the great sage is a superior field of merit, therefore I offer to the master.' The sage Asita replied to the king again, 'Today I see this superior cause and condition, therefore I return it to the child.' King Suddhodana said, 'Great holy sage! I do not understand your intention.'

。』仙人復言：『大王！當知，我今身心，深自歸伏於此童子。』凈飯王言：『何因何緣？愿為解釋。』時阿私陀即報王言：『大王諦心，善聽是義，我當爲王說其本末。大王！當知，我昔在於忉利天上，安居行道，忽見忉利一切諸天，歡喜踴躍，充遍其身，不能自勝，舞弄衣冠，跳躑悅豫。我時于彼，即便問言：「諸天仁者！何因何緣，歡喜騰躍，不能自勝，執持衣冠，舞弄躑䠱？」作是語已，忉利諸天即答我言：「大德仙人！汝今知不？于下世間北方地內雪山之下，有釋種城，名迦毗羅，彼城有王，名為凈飯。彼王最大第一夫人，產一童子，端正可喜，人所樂見。身黃金色，頭圓鼻直，足滿臂長，猶如金像，備具三十二大人相、八十種好，必定得成阿耨多羅三藐三菩提，當轉無上清凈法輪。今此童子，相貌具足，決是無疑。今此童子，以自神力，能知此世及以過去未來世等，天人魔梵、沙門婆羅門等，一切世間，自證知已，分別法相，乃至略說種種苦惱，可解脫者令得解脫。」大王我于彼時，聞是語已故，來至此觀看童子。』時，凈飯王報仙人言：『若如是者，大憐愍我，大饒益我，無覆憂愁。更有何法，過四種行，四行過已，能勝能最。今此童子，既人所生，能于未來，得無上道

現代漢語譯本：仙人又說：『大王！您要知道，我現在的身心，深深地歸順於這個童子。』凈飯王問：『是什麼原因？是什麼緣故？希望您能解釋一下。』當時阿私陀就告訴國王說：『大王請專心，仔細聽我說，我將為大王說明事情的來龍去脈。大王！您要知道，我以前在忉利天上安居修行的時候，忽然看見忉利天上的所有天人，都歡喜踴躍，全身充滿了喜悅，無法控制自己，舞動著衣冠，跳躍歡騰。當時我就問他們：『各位天人！是什麼原因，讓你們如此歡喜跳躍，無法控制自己，拿著衣冠，舞動跳躍？』說完這話，忉利天上的天人就回答我說：『大德仙人！您知道嗎？在地獄北方雪山之下，有一個釋迦族的城池，名叫迦毗羅，那個城裡有一位國王，名叫凈飯。那位國王最尊貴的第一夫人，生了一個童子，端正可愛，人人都喜歡看他。他身體是金色的，頭圓鼻直，腳掌飽滿，手臂修長，就像金像一樣，具備三十二種大丈夫相、八十種美好特徵，必定能夠成就無上正等正覺，將要轉動無上的清凈法輪。現在這個童子，相貌具足，絕對沒有疑問。現在這個童子，憑藉自己的神力，能夠知道這個世界以及過去未來世等，天人魔梵、沙門婆羅門等，一切世間的事情，自己證悟之後，分別法相，甚至簡略地說種種苦惱，能夠解脫的就讓他得到解脫。』大王，我當時聽到這些話后，就來到這裡觀看這個童子。』當時，凈飯王告訴仙人說：『如果真是這樣，您真是太憐憫我了，太恩惠我了，讓我沒有了憂愁。還有什麼法，能超過四種修行，四種修行過後，能夠勝過一切，成為最殊勝的呢？現在這個童子，既然是人所生，能夠在未來，得到無上的道。』 現代漢語譯本：仙人又說：『大王！您要知道，我現在的身心，深深地歸順於這個童子。』凈飯王問：『是什麼原因？是什麼緣故？希望您能解釋一下。』當時阿私陀就告訴國王說：『大王請專心，仔細聽我說，我將為大王說明事情的來龍去脈。大王！您要知道，我以前在忉利天上安居修行的時候，忽然看見忉利天上的所有天人，都歡喜踴躍，全身充滿了喜悅，無法控制自己，舞動著衣冠，跳躍歡騰。當時我就問他們：『各位天人！是什麼原因，讓你們如此歡喜跳躍，無法控制自己，拿著衣冠，舞動跳躍？』說完這話，忉利天上的天人就回答我說：『大德仙人！您知道嗎？在地獄北方雪山之下，有一個釋迦族的城池，名叫迦毗羅，那個城裡有一位國王，名叫凈飯。那位國王最尊貴的第一夫人，生了一個童子，端正可愛，人人都喜歡看他。他身體是金色的，頭圓鼻直，腳掌飽滿，手臂修長，就像金像一樣，具備三十二種大丈夫相、八十種美好特徵，必定能夠成就無上正等正覺，將要轉動無上的清凈法輪。現在這個童子，相貌具足，絕對沒有疑問。現在這個童子，憑藉自己的神力，能夠知道這個世界以及過去未來世等，天人魔梵、沙門婆羅門等，一切世間的事情，自己證悟之後，分別法相，甚至簡略地說種種苦惱，能夠解脫的就讓他得到解脫。』大王，我當時聽到這些話后，就來到這裡觀看這個童子。』當時，凈飯王告訴仙人說：『如果真是這樣，您真是太憐憫我了，太恩惠我了，讓我沒有了憂愁。還有什麼法，能超過四種修行，四種修行過後，能夠勝過一切，成為最殊勝的呢？現在這個童子，既然是人所生，能夠在未來，得到無上的道。』

English version: The sage then said, 'Great King! You should know that my mind and body now deeply submit to this child.' King Suddhodana asked, 'What is the reason? What is the cause? I wish you would explain.' Then Asita told the king, 'Great King, please focus your mind and listen carefully, and I will explain the whole story to you. Great King! You should know that when I was dwelling and practicing in the Trayastrimsa Heaven, I suddenly saw all the gods in Trayastrimsa Heaven rejoicing and leaping, their bodies filled with joy, unable to control themselves, dancing with their garments, and jumping with delight. At that time, I asked them, 「Noble gods! What is the reason that you are so joyful and leaping, unable to control yourselves, holding your garments, and dancing and jumping?」 After I said this, the gods in Trayastrimsa Heaven replied to me, 「Great virtuous sage! Do you know? In the lower world, north of the Himalayas, there is a city of the Shakya clan called Kapilavastu. In that city, there is a king named Suddhodana. The most honored first queen of that king has given birth to a child, who is handsome and pleasing, and everyone likes to look at him. His body is golden, his head is round, his nose is straight, his feet are full, his arms are long, like a golden statue, possessing the thirty-two marks of a great man and the eighty minor marks, and he will surely attain Anuttara-samyak-sambodhi and will turn the unsurpassed pure Dharma wheel. Now this child, with his perfect appearance, is undoubtedly the one. Now this child, by his own divine power, can know this world and the past and future worlds, including gods, humans, demons, Brahmas, ascetics, Brahmins, and all the affairs of the world. After realizing it himself, he distinguishes the characteristics of the Dharma, and even briefly speaks of all kinds of suffering, and those who can be liberated will be liberated.」 Great King, after hearing these words at that time, I came here to see this child.' At that time, King Suddhodana told the sage, 'If that is so, you are truly compassionate to me, and you have greatly benefited me, and I have no more worries. Is there any Dharma that surpasses the four practices, and after the four practices, can overcome everything and become the most supreme? Now this child, since he is born of a human, will be able to attain the unsurpassed path in the future.'

。』阿私陀仙，復白王言：『大王！當知，彼等一切諸婆羅門，在在處處，云何得勝而證知耶？』時，凈飯王復更咨白于仙人言：『我今在於大仙之前，愿為解說，令我樂聞。』時阿私陀答言：『大王！如我相傳婆羅門家，四毗陀經說，往昔有一婆羅門名曰羖羊，復有婆羅門名拔迦利，復有婆羅門名拔伽婆，復有婆羅門名末檀地，復有婆羅門名迦吒啰唎，復有婆羅門名般適尸棄，彼等皆得阿修羅王算計之法，得勝得上。復有仙人名阿帝利耶，復有一王名缽啰摩檀那，復有一王名阇那迦，此等諸人，皆得除滅身苦方便。大王！當知，如是如是，今此童子，雖生人間，而過於人，得勝人法。大王！往昔復有一王名婆伽羅，大海奔濤，波浪如山，甚難得渡，非祖非父，彼身能渡。大王！諸如是等，雖生人間，有大威德，以威德故，過諸天人。』

「時凈飯王報仙人言：『若如尊師所宣說者，我無有疑，但我愛子，其心狹劣，故生驚恐。』阿私陀仙復語王言：『大王所有心狐疑者，今可咨問，悉為決之。』時凈飯王白言：『大師我實懷疑，如彼往昔，有調浮王、多羅求王、知離婆王、達離波王，諸如是等，不曾得見、不曾得知。我此童子，云何得知得見此事？愿說因緣

阿私陀仙人再次對國王說：『大王！您應該知道，那些婆羅門們，在各個地方，是如何獲得勝利並證悟的呢？』這時，凈飯王又向仙人請教說：『我現在在大仙面前，希望您能為我解說，讓我樂於聽聞。』阿私陀回答說：『大王！根據我們婆羅門家的傳承，四部吠陀經中記載，過去有一位婆羅門名叫羖羊，還有一位婆羅門名叫拔迦利，還有一位婆羅門名叫拔伽婆，還有一位婆羅門名叫末檀地，還有一位婆羅門名叫迦吒啰唎，還有一位婆羅門名叫般適尸棄，他們都掌握了阿修羅王計算的方法，從而獲得勝利。還有一位仙人名叫阿帝利耶，還有一位國王名叫缽啰摩檀那，還有一位國王名叫阇那迦，這些人都能找到消除身體痛苦的方法。大王！您應該知道，就像這樣，這個孩子雖然生在人間，卻超越常人，獲得了超越常人的能力。大王！過去還有一位國王名叫婆伽羅，他能渡過波濤洶涌、浪如高山、難以逾越的大海，這並非他的祖先或父親所能做到的。大王！像這樣的人，雖然生在人間，卻擁有強大的威德，憑藉威德，超越了天人和凡人。』 這時，凈飯王對仙人說：『如果像您所說的那樣，我沒有懷疑，只是我愛子，他的心胸狹隘，所以我感到驚恐。』阿私陀仙人又對國王說：『大王您心中所有的疑惑，現在都可以提出來，我都會為您解答。』這時，凈飯王說：『大師，我確實懷疑，像過去那些調浮王、多羅求王、知離婆王、達離波王等等，我都不曾見過，也不曾聽說過。我的這個孩子，怎麼會知道並見到這些事情呢？希望您能說明其中的因緣。』

The sage Asita then spoke to the king again, 『Great King! You should know, how do those Brahmins, in all places, gain victory and attain enlightenment?』 At this time, King Suddhodana further inquired of the sage, 『Now I am before the great sage, I wish you would explain it to me, so that I may be pleased to hear it.』 Asita replied, 『Great King! According to the tradition of our Brahmin family, the four Vedas say that in the past there was a Brahmin named Gulinga, and another Brahmin named Bakali, and another Brahmin named Bhagava, and another Brahmin named Matandi, and another Brahmin named Katarari, and another Brahmin named Banashikhi, they all mastered the methods of calculation of the Asura kings, thus gaining victory. There was also a sage named Atiriya, and a king named Paramadana, and a king named Janaka, these people all found ways to eliminate physical suffering. Great King! You should know, just like this, this child, although born in the human world, surpasses ordinary people, and has gained abilities beyond ordinary people. Great King! In the past there was also a king named Bhagala, who was able to cross the turbulent sea, with waves like mountains, which was difficult to cross, and this was not something his ancestors or father could do. Great King! People like these, although born in the human world, possess great power and virtue, and by virtue of their power, they surpass gods, humans, and ordinary people.』 At this time, King Suddhodana said to the sage, 『If it is as you say, I have no doubt, but I love my son, and his heart is narrow, so I am frightened.』 The sage Asita then said to the king, 『Great King, all the doubts in your heart, you can ask now, and I will resolve them for you.』 At this time, King Suddhodana said, 『Master, I do have doubts, like those past kings such as Tiaofu, Tarakiu, Zhilipo, Dalipo, etc., I have never seen them, nor have I heard of them. How could my child know and see these things? I hope you can explain the reasons for this.』

。』時阿私陀復報王言：『大王！我亦知王有是疑惑，不得言無。何以故？大王但聞他所說事，以意訊息，籌量取之，用自決疑；凡其前後，所作諸王，未必一向有于證驗。大王！彼等諸王，子及父祖，勝劣不同，是故，大王！不可種姓獨取其勝，不可以家獨取其勝，不可以先生故而勝、后為不如；或有後出而勝先生。大王！譬如天曉之時，先現明相，然後出日。論其明相，未能照明，其日後出，普光大地，破一切闇，無有遺余。大王！世間如是如是，或時生子勝父勝祖。』

「時，凈飯王白仙人言：『大德尊師！善以譬喻證明於事，慰解於我，令得決疑，心大安隱。大仙尊師！善攝受我。』時阿私陀復白王言：『大王！當知，我齒衰邁，余殘無幾。今此童子，幼稚少年，春秋方盛，長大成就，當向山林出家學道；恨我朽耄，不覿慈顏。』時，凈飯王白仙人言：『大仙尊師！今是童子，決出家耶？』阿私陀仙報于王言：『大王今者不須疑慮。』時凈飯王回頭顧視看國師面，時阿私陀問于王言：『大王內心欲作何語？』凈飯王言：『大德尊仙！此我國師婆羅門等，曾語我言：「今此童子，必定得作轉輪聖王。」』阿私陀仙復白王言：『大王！如我意者，終不虛妄，我今所語，誠實至真

現代漢語譯本：這時，阿私陀又對國王說：『大王！我也知道您有這樣的疑惑，不能說沒有。為什麼呢？大王您只是聽別人說的事情，用自己的想法去揣測，衡量，以此來解決自己的疑惑；凡是以前的，所作所為的各位國王，未必都一直有證據可以驗證。大王！那些國王，他們的兒子和父祖，有勝有劣，各不相同，所以，大王！不能因為種姓就只取其優點，不能因為家族就只取其優點，不能因為先出生就一定優秀，后出生的就一定不如；或許有後出生的反而勝過先出生的。大王！譬如天亮的時候，先出現明亮的跡象，然後太陽才出來。論其明亮的跡象，還不能照亮一切，太陽出來后，普照大地，破除一切黑暗，沒有遺漏。大王！世間就是這樣，有時候兒子會勝過父親，勝過祖父。』 這時，凈飯王對仙人說：『大德尊師！您善於用比喻來證明事情，安慰我，使我得以消除疑惑，心中非常安穩。大仙尊師！請您好好地關照我。』這時，阿私陀又對國王說：『大王！您應當知道，我的牙齒已經衰老，剩下的沒有多少了。現在這個孩子，還很年幼，正值少年，春秋鼎盛，長大成人後，一定會到山林出家學道；遺憾我老朽衰邁，不能親眼見到他的慈祥容顏。』這時，凈飯王對仙人說：『大仙尊師！這個孩子，真的會出家嗎？』阿私陀仙人回答國王說：『大王現在不必疑惑。』這時，凈飯王回頭看看國師的臉色，這時，阿私陀問國王說：『大王您心裡想說什麼？』凈飯王說：『大德尊仙！我們國家的國師婆羅門等人，曾經對我說：「這個孩子，將來必定會成為轉輪聖王。」』阿私陀仙人又對國王說：『大王！依我的看法，絕對不會虛妄，我現在所說的話，真實可靠。』

English version: Then Asita replied to the king, 'Your Majesty! I also know that you have these doubts, and cannot say you do not. Why is that? Your Majesty only hears what others say, and uses your own thoughts to speculate and measure, in order to resolve your doubts; all the previous kings, in their actions, did not necessarily have consistent evidence to verify. Your Majesty! Those kings, their sons and fathers and grandfathers, had different strengths and weaknesses, so, Your Majesty! You cannot only take the advantages because of lineage, you cannot only take the advantages because of family, you cannot say that those born first are necessarily superior, and those born later are necessarily inferior; perhaps those born later will surpass those born earlier. Your Majesty! For example, at dawn, first there appears a bright sign, and then the sun comes out. Regarding the bright sign, it cannot illuminate everything, but when the sun comes out, it shines on the whole earth, breaking all darkness, leaving nothing behind. Your Majesty! The world is like this, sometimes a son will surpass his father, surpass his grandfather.' Then King Suddhodana said to the sage, 'Great virtuous teacher! You are good at using metaphors to prove things, comforting me, allowing me to dispel my doubts, and my heart is very peaceful. Great sage teacher! Please take good care of me.' Then Asita again said to the king, 'Your Majesty! You should know that my teeth are already old, and there are not many left. Now this child, is still very young, in his youth, in his prime, when he grows up, he will definitely go to the mountains to become a monk and learn the Way; it is a pity that I am old and frail, and cannot see his compassionate face.' Then King Suddhodana said to the sage, 'Great sage teacher! Will this child really become a monk?' The sage Asita replied to the king, 'Your Majesty, there is no need to doubt now.' Then King Suddhodana turned his head to look at the face of the national teacher, and then Asita asked the king, 'Your Majesty, what do you want to say in your heart?' King Suddhodana said, 'Great virtuous sage! The national teacher Brahmins of our country, have once said to me: 「This child, will definitely become a Chakravarti king in the future.」' The sage Asita again said to the king, 'Your Majesty! In my opinion, it will absolutely not be false, what I am saying now is true and reliable.'

。』時凈飯王聞是語已，復更白言：『大仙尊師！若審然者，乃令我心，更大憂愁，切割我心，肝腸惱沸。』時阿私陀復報王言：『大王智慧，勿作是言。大王往昔高曾祖父，以行福業功德緣故，得度眾生到于彼岸，如是匠導，托作王兒，不但獨為治化人民，令得安樂而為王子。』時凈飯王復白仙言：『大師！我意亦然，思惟如是。今此童子，種我王世，荷負重擔，代我所憂，我至老年，出家入山，當修古道。』

「時凈飯王復白仙言：『大師！我意欲令我子常在，云何方便？及今幼年，勿使舍我。』阿私陀仙復白王言：『大王！我實不能專正決定說是方便，令作障礙。』

「時凈飯王復語仙人，作如是言：『大師善聽！我今當作種種方便，設方便已，不令我子，從今幼稚，及到盛年，不聽暫離，舍我出家。』阿私陀仙即問王言：『大王今者因何事故，說如是語？』時凈飯王報彼仙人阿私陀言：『尊師當知！如我國內，所有相師婆羅門等，皆語我言：「若是童子，在家當作轉輪聖王。」以是因緣，我如是語。』阿私陀仙復白王言：『大王！當知，彼等相師，皆大妄語。何以故？如是勝相，非是轉輪聖王之相。今此童子，有百善相，八十隨形，挺特殊好，分明炳著，皆悉具足

現代漢語譯本：當時，凈飯王聽了這話，又對阿私陀說：『大仙尊師！如果真是這樣，那我的心就更加憂愁，如同刀割一般，肝腸也煩惱沸騰。』阿私陀又回答說：『大王英明，不要這樣說。大王往昔的祖先，因為行善積德的緣故，得以度化眾生到達彼岸，像這樣的大師，投胎做您的兒子，不僅僅是爲了治理人民，讓他們安樂，才做王子的。』凈飯王又對仙人說：『大師！我的想法也是這樣，也這樣思量。現在這個孩子，繼承我的王位，肩負重任，代替我憂慮，我到老年，就會出家入山，修行古老的道法。』 凈飯王又對仙人說：『大師！我希望我的兒子永遠都在，有什麼辦法？現在他還年幼，不要讓他離開我。』阿私陀仙人又對國王說：『大王！我實在不能確定地說有什麼辦法，可以阻止他。』 凈飯王又對仙人說，說了這樣的話：『大師請聽！我現在要採取各種辦法，設定好各種措施，不讓我的兒子，從現在年幼，到長大成年，都不讓他暫時離開我，捨棄我出家。』阿私陀仙人就問國王說：『大王現在因為什麼緣故，說這樣的話？』凈飯王回答阿私陀仙人說：『尊師您應該知道！我們國內所有的相師婆羅門等，都對我說：「如果這個孩子在家，就會成為轉輪聖王。」因為這個原因，我才這樣說。』阿私陀仙人又對國王說：『大王！您應該知道，那些相師，都是在說大話。為什麼呢？像這樣的殊勝之相，不是轉輪聖王的相。現在這個孩子，有百種善相，八十種隨形好，特別突出，非常明顯，都完全具備。』

English version: At that time, King Suddhodana, having heard these words, spoke again to Asita, saying, 'Great sage and teacher! If it is truly so, then my heart is even more sorrowful, as if cut by a knife, and my liver and intestines are troubled and boiling.' Asita then replied to the king, 'O wise king, do not speak like this. Your ancestors of the past, because of their meritorious deeds, were able to deliver sentient beings to the other shore. Such a master has been born as your son, not only to govern the people and bring them peace, but also to be a prince.' King Suddhodana then said to the sage, 'Master! My thoughts are the same, I also think like this. Now this child will inherit my kingdom, bear heavy responsibilities, and take over my worries. When I am old, I will leave home and go into the mountains to cultivate the ancient path.' King Suddhodana then said to the sage, 'Master! I wish my son would always be here, what can be done? Now he is still young, do not let him leave me.' The sage Asita then said to the king, 'O king! I cannot truly say for certain what method can be used to prevent him.' King Suddhodana then spoke to the sage, saying these words, 'Master, please listen! I will now take various measures, and after setting up these measures, I will not allow my son, from his youth to his adulthood, to leave me even temporarily, and abandon me to become a monk.' The sage Asita then asked the king, 'O king, for what reason do you speak these words?' King Suddhodana replied to the sage Asita, 'Venerable teacher, you should know! All the fortune tellers and Brahmins in my kingdom have told me, 「If this child stays at home, he will become a Chakravartin king.」 Because of this reason, I speak these words.' The sage Asita then said to the king, 'O king! You should know that those fortune tellers are all speaking falsely. Why? Such auspicious signs are not the signs of a Chakravartin king. Now this child has a hundred good signs, eighty secondary marks, especially outstanding, very clear, and all are fully present.'

。』時凈飯王問仙人言：『大師何等是此童子八十隨形之好？』時阿私陀具白王言：

「『大王當知，今此童子兩手掌內有金剛文。

「『大王！今是童子諸指爪甲薄而且軟。

「『大王！今是童子諸指爪甲其色赤紅猶如銅鍱。

「『大王！今是童子諸指爪甲悉皆潤澤。

「『大王！今是童子諸指妙色。

「『大王！今是童子諸指皆𦟛。

「『大王！今是童子踝骨不現。

「『大王！今是童子兩膝團圓有大光液。

「『大王！今是童子進止雍容安詳徐步。

「『大王！是童子行如師子王。

「『大王！是童子行猶如牛王。

「『大王！是童子行猶如鵝王。

「『大王！是童子行安詳徐步猶如耳珰。

「『大王！是童子行安庠如住。

「『大王！是童子身形體挺直。

「『大王！是童子身形體柔軟。

「『大王！是童子身形體滑澤。

「『大王！是童子身膚體上充。

「『大王！是童子身出妙薰香。

「『大王！是童子身膚體無上。

「『大王！是童子身膚體整肅。

「『大王！是童子身支節分解，各自分明。

「『大王！是童子身膚體顯現如大梵王

現代漢語譯本 當時，凈飯王問仙人說：『大師，這個孩子身上有哪些八十種隨形好？』 阿私陀仙人回答國王說： 『大王您要知道，這個孩子兩手掌內有金剛紋。』 『大王！這個孩子的指甲薄而柔軟。』 『大王！這個孩子的指甲顏色赤紅，像銅片一樣。』 『大王！這個孩子的指甲都潤澤光滑。』 『大王！這個孩子的指頭顏色美妙。』 『大王！這個孩子的指頭都修長。』 『大王！這個孩子的腳踝骨不顯露。』 『大王！這個孩子的兩膝圓潤，有光澤。』 『大王！這個孩子舉止從容，安詳緩步。』 『大王！這個孩子走路像獅子王一樣。』 『大王！這個孩子走路像牛王一樣。』 『大王！這個孩子走路像鵝王一樣。』 『大王！這個孩子走路安詳緩慢，像耳環一樣搖曳。』 『大王！這個孩子走路安詳，像站立一樣穩重。』 『大王！這個孩子身體挺直。』 『大王！這個孩子身體柔軟。』 『大王！這個孩子身體光滑。』 『大王！這個孩子身體面板飽滿。』 『大王！這個孩子身上散發出美妙的香氣。』 『大王！這個孩子身體面板無與倫比。』 『大王！這個孩子身體面板整潔肅穆。』 『大王！這個孩子身體的各個關節分明。』 『大王！這個孩子的面板顯現出像大梵天王一樣的光輝。』

English version Then, King Suddhodana asked the sage, 'Master, what are the eighty secondary marks of excellence on this child?' The sage Asita replied to the king: 'Your Majesty, know that this child has diamond patterns on the palms of both hands.' 'Your Majesty! This child's fingernails are thin and soft.' 'Your Majesty! This child's fingernails are reddish, like copper plates.' 'Your Majesty! This child's fingernails are all smooth and lustrous.' 'Your Majesty! This child's fingers have beautiful colors.' 'Your Majesty! This child's fingers are all long and slender.' 'Your Majesty! This child's ankle bones are not visible.' 'Your Majesty! This child's knees are round and have a great luster.' 'Your Majesty! This child's movements are graceful, peaceful, and slow.' 'Your Majesty! This child walks like a lion king.' 'Your Majesty! This child walks like a bull king.' 'Your Majesty! This child walks like a goose king.' 'Your Majesty! This child walks peacefully and slowly, like swaying earrings.' 'Your Majesty! This child walks peacefully, as if standing still.' 'Your Majesty! This child's body is upright.' 'Your Majesty! This child's body is soft and supple.' 'Your Majesty! This child's body is smooth and glossy.' 'Your Majesty! This child's skin is full and plump.' 'Your Majesty! This child's body emits a wonderful fragrance.' 'Your Majesty! This child's skin is unparalleled.' 'Your Majesty! This child's skin is neat and dignified.' 'Your Majesty! The joints of this child's body are distinct and clear.' 'Your Majesty! This child's skin appears as radiant as the Great Brahma King.'

。

「『大王！是童子身膚體無戾。

「『大王！是童子身膚體清凈無有黑䵟(古汗切)。

「『大王！是童子身無有諸病。

「『大王！是童子身圓滿正等。

「『大王！是童子身七處齊滿。

「『大王！是童子身具足諸好。

「『大王！是童子身遍體端正。

「『大王！是童子身行處淳凈。

「『大王！是童子身最勝無垢諸毛清凈。

「『大王！是童子身無有垢障能出凈光。

「『大王！是童子身常光一尋。

「『大王！是童子腰猶如弓弝(百雅切)。

「『大王！是童子腹無有破壞(謂其皮不皺欇等)。

「『大王！是童子䐡深隱妙好。

「『大王！是童子䐡團圓不散。

「『大王！是童子䐡猶如車輪。

「『大王！是童子䐡分明右旋。

「『大王！是童子手不粗不澀。

「『大王！是童子手如兜羅綿。

「『大王！是童子手掌心之中文理畫深。

「『大王！是童子手文理冊畫柔軟光澤。

「『大王！是童子手文不破散。

「『大王！是童子手所有冊文分明次第。

「『大王！是童子手兩腕闊大。

「『大王！是童子頭猶如踝骨

現代漢語譯本 『大王！這童子的身體面板沒有瑕疵。 『大王！這童子的身體面板清凈，沒有黑痣。 『大王！這童子的身體沒有各種疾病。 『大王！這童子的身體圓滿端正。 『大王！這童子的身體七處都飽滿。 『大王！這童子的身體具備各種美好之處。 『大王！這童子的身體全身端正。 『大王！這童子的行為舉止純潔。 『大王！這童子的身體最殊勝，沒有污垢，毛髮清凈。 『大王！這童子的身體沒有污垢障礙，能發出清凈的光芒。 『大王！這童子的身體常有周圍一尋的光芒。 『大王！這童子的腰像弓背一樣。 『大王！這童子的腹部沒有破損（指面板不皺褶等）。 『大王！這童子的肚臍深藏，美妙。 『大王！這童子的肚臍團圓不散。 『大王！這童子的肚臍像車輪一樣。 『大王！這童子的肚臍紋路清晰，向右旋轉。 『大王！這童子的手不粗糙不澀。 『大王！這童子的手像兜羅綿一樣柔軟。 『大王！這童子的手掌心紋路深刻。 『大王！這童子的手紋理清晰，柔軟有光澤。 『大王！這童子的手紋理不破散。 『大王！這童子的手所有紋路分明有序。 『大王！這童子的手腕寬大。 『大王！這童子的頭就像踝骨一樣。

English version 'Great King! This child's skin is without blemish. 'Great King! This child's skin is pure, without any dark moles. 'Great King! This child's body is free from all diseases. 'Great King! This child's body is perfectly upright. 'Great King! This child's body has seven full parts. 'Great King! This child's body possesses all kinds of beautiful features. 'Great King! This child's body is entirely upright. 'Great King! This child's conduct is pure. 'Great King! This child's body is most excellent, without impurities, and the hair is pure. 'Great King! This child's body has no impurities or obstacles and can emit pure light. 'Great King! This child's body always has a halo of one fathom around it. 'Great King! This child's waist is like the back of a bow. 'Great King! This child's abdomen is without damage (referring to the skin not being wrinkled). 'Great King! This child's navel is deep and wonderfully hidden. 'Great King! This child's navel is round and not scattered. 'Great King! This child's navel is like a wheel. 'Great King! This child's navel has clear lines, rotating to the right. 'Great King! This child's hands are not rough or coarse. 'Great King! This child's hands are as soft as cotton. 'Great King! The lines in the palm of this child's hand are deep. 'Great King! The lines on this child's hand are clear, soft, and lustrous. 'Great King! The lines on this child's hand are not broken or scattered. 'Great King! All the lines on this child's hand are distinct and orderly. 'Great King! This child's wrists are broad. 'Great King! This child's head is like an ankle bone.

。

「『大王！是童子口唇色猶如頻婆羅果。

「『大王！是童子面顏貌寂靜。

「『大王！是童子舌薄而且長如赤銅色。

「『大王！是童子聲深而清亮。

佛本行集經卷第九 大正藏第 03 冊 No. 0190 佛本行集經

佛本行集經卷第十

隋天竺三藏阇那崛多譯相師占看品下

「『大王！是童子音言語哀美清揚遠震。

「『大王！是童子口四牙廣大。

「『大王！是童子牙悉皆鋒利。

「『大王！是童子牙不缺不破。

「『大王！是童子鼻，端立圓直如鸚鵡鳥。

「『大王！是童子眉齊平而密。

「『大王！是童子耳穿環垂埵。

「『大王！是童子耳不乖不戾。

「『大王！是童子耳不粗不澀。

「『大王！是童子眼無有缺減。

「『大王！是童子眼無有傷損。

「『大王！是童子身諸根寂定。

「『大王！是童子面額最勝上。

「『大王！是童子發純紺青色。

「『大王！是童子頭髮色潤澤。

「『大王！是童子發不粗不澀。

「『大王！是童子發不稠而厚。

「『大王！是童子發齊而細密

現代漢語譯本 『大王！這孩子的嘴唇顏色像頻婆羅果一樣紅潤。 『大王！這孩子的面容顯得寧靜安詳。 『大王！這孩子的舌頭薄而長，顏色像紅銅一樣。 『大王！這孩子的聲音低沉而清亮。 『大王！這孩子說話的聲音優美動聽，清脆響亮，能傳得很遠。 『大王！這孩子的嘴裡有四顆寬大的牙齒。 『大王！這孩子的牙齒都非常鋒利。 『大王！這孩子的牙齒沒有缺損或破裂。 『大王！這孩子的鼻子端正挺直，像鸚鵡的喙一樣圓潤。 『大王！這孩子的眉毛平齊而濃密。 『大王！這孩子的耳朵有耳垂，並穿有耳環。 『大王！這孩子的耳朵形狀端正，沒有歪斜。 『大王！這孩子的耳朵光滑細膩，不粗糙。 『大王！這孩子的眼睛沒有缺陷或不足。 『大王！這孩子的眼睛沒有受到任何損傷。 『大王！這孩子身體的各個器官都顯得平靜而穩定。 『大王！這孩子的額頭非常突出，是最好的。 『大王！這孩子的頭髮是純凈的深藍色。 『大王！這孩子的頭髮顏色光澤潤滑。 『大王！這孩子的頭髮不粗糙也不幹澀。 『大王！這孩子的頭髮不濃密也不厚重。 『大王！這孩子的頭髮整齊而細密。

English version 'Your Majesty! The child's lips are the color of a bimba fruit. 'Your Majesty! The child's face appears serene and peaceful. 'Your Majesty! The child's tongue is thin and long, like the color of red copper. 'Your Majesty! The child's voice is deep and clear. 'Your Majesty! The child's voice is beautiful and melodious, clear and resonant, and can travel far. 'Your Majesty! The child has four large teeth in his mouth. 'Your Majesty! The child's teeth are all very sharp. 'Your Majesty! The child's teeth are not chipped or broken. 'Your Majesty! The child's nose is straight and upright, round like a parrot's beak. 'Your Majesty! The child's eyebrows are even and dense. 'Your Majesty! The child's ears have lobes and are pierced with earrings. 'Your Majesty! The child's ears are well-formed, without any distortion. 'Your Majesty! The child's ears are smooth and delicate, not rough. 'Your Majesty! The child's eyes have no defects or deficiencies. 'Your Majesty! The child's eyes have not suffered any damage. 'Your Majesty! The child's body's organs all appear calm and stable. 'Your Majesty! The child's forehead is very prominent and is the best. 'Your Majesty! The child's hair is a pure dark blue color. 'Your Majesty! The child's hair color is glossy and smooth. 'Your Majesty! The child's hair is neither coarse nor dry. 'Your Majesty! The child's hair is neither thick nor heavy. 'Your Majesty! The child's hair is neat and fine.

。

「『大王！是童子發不缺不破。

「『大王！是童子發拳卷而旋。

「『大王！是童子發圓而右旋狀如萬字。

「『大王！是童子頭其上肉髻猶如山頂。

「『大王！是童子頭顱顙堅䩕。

「『大王！是童子頂若人非人不可破壞。

「『大王！是童子頂巍巍甚高無人能見(本闕三好)。

「『大王！若有一人，身體具足三十二大丈夫之相，復有如是八十種好，彼人一向決定得成阿耨多羅三藐三菩提，得菩提已，轉于無上最妙法輪。』

「爾時，尊者阿私陀仙為王說已，作是思惟：『今此童子，幾時出家，得成佛道，轉于最上勝妙法輪？』彼作如是思惟之時，自心生智，即能知見，從今已去三十五年，此之童子，必得成於阿耨多羅三藐三菩提，轉于無上最勝法輪。時彼仙人，因此係念思惟之時，復自見己諸根純熟，覆自呵責，如是嘆言：『嗚呼嗚呼！我今在於如是童子法教之外，不值此時。』如是觀已，悲號啼哭，歔欷哽咽，淚流滿面。時，凈飯王見阿私陀仙人如是啼哭懊惱，不能自勝，王亦悲哀，失聲而哭；摩耶夫人既見是已，亦複流淚，鯁塞嗚咽。彼諸釋種大臣眷屬，皆各號啕，失聲叫吼；宮內大小，亦悉悲啼，流涕如雨

現代漢語譯本 『大王！這童子的頭髮完整無缺，沒有破損。 『大王！這童子的頭髮像拳頭一樣捲曲並呈螺旋狀。 『大王！這童子的頭髮圓潤，並向右旋轉，形狀像『卍』字。 『大王！這童子的頭頂肉髻，猶如山頂一般隆起。 『大王！這童子的頭蓋骨堅硬牢固。 『大王！這童子的頭頂，非人或天人無法破壞。 『大王！這童子的頭頂高聳巍峨，無人能夠看見（以上是頭部的三種殊勝之處）。』 『大王！如果有人，身體具備三十二種大丈夫的相貌，又有如此八十種美好特徵，這個人必定能夠成就無上正等正覺，獲得菩提之後，將轉動無上最妙的法輪。』 當時，尊者阿私陀仙人對國王說完這些話后，心中思忖：『這個童子，何時出家，才能成就佛道，轉動最上殊勝的法輪呢？』當他這樣思考時，心中生出智慧，立刻就能知道，從現在起三十五年後，這個童子必定能夠成就無上正等正覺，轉動無上最殊勝的法輪。當時，這位仙人，因為這樣思念思考的時候，又看到自己諸根已經成熟，便自我責備，這樣嘆息道：『唉呀唉呀！我如今竟然在這樣的童子教法之外，不能遇到這個時機。』這樣觀察之後，悲傷地號啕大哭，抽泣哽咽，淚流滿面。當時，凈飯王看到阿私陀仙人如此啼哭懊惱，不能自已，國王也悲哀起來，失聲痛哭；摩耶夫人看到這種情況，也流下眼淚，哽咽嗚咽。那些釋迦族的各位大臣和親屬，都各自號啕大哭，失聲叫喊；宮內上下，也都悲傷啼哭，眼淚像下雨一樣。

English version 'Great King! The child's hair is complete and unbroken.' 'Great King! The child's hair is curled like a fist and spirals.' 'Great King! The child's hair is round and spirals to the right, shaped like a '卍' character.' 'Great King! The child's cranial protuberance is like a mountain peak.' 'Great King! The child's skull is firm and solid.' 'Great King! The child's crown cannot be destroyed by humans or non-humans.' 'Great King! The child's crown is towering and high, unseen by anyone (these are the three excellences of the head).' 'Great King! If there is a person whose body possesses the thirty-two marks of a great man, and also has these eighty excellent characteristics, that person will certainly attain Anuttara-samyak-sambodhi, and after attaining Bodhi, will turn the unsurpassed and most wonderful Dharma wheel.' At that time, the venerable Asita Rishi, having spoken these words to the king, pondered in his mind: 'When will this child leave home, attain Buddhahood, and turn the most supreme and excellent Dharma wheel?' As he thought this, wisdom arose in his mind, and he immediately knew that thirty-five years from now, this child would certainly attain Anuttara-samyak-sambodhi and turn the unsurpassed and most excellent Dharma wheel. At that time, the sage, while contemplating this, also saw that his own faculties were mature, and he reproached himself, lamenting: 'Alas, alas! I am now outside the teachings of such a child, and cannot encounter this time.' Having observed this, he wept bitterly, sobbing and choking, with tears streaming down his face. At that time, King Suddhodana, seeing Asita Rishi weeping and distressed, unable to control himself, also became sorrowful and cried out loud; Queen Maya, seeing this, also shed tears, choking and sobbing. The ministers and relatives of the Shakya clan all wailed and cried out; those within the palace, both high and low, also wept sadly, with tears falling like rain.

。時，凈飯王涕淚交橫潸然滿面，白阿私陀大仙人言：『大德尊師！此之童子初欲生時，即有五百釋種童子同日而生，略說乃至五百童女同日而生，五百奴僕、五百婢媵、五百馬駒，五百白象皆悉六牙，一時同日，集宮門外。五百伏藏，自然涌出；五百園林，在迦毗羅城之四面，自然而現；五百商主，從諸方來迦毗羅城，五百傘蓋、五百金瓶，外方諸王，鄰境珠珍，悉來送我，復跪拜我。復有一萬天諸童女，並在長者及婆羅門剎利家生。大仙尊師！童子生日，我一切利，皆悉得成，我心願者，皆滿具足。我喚國內諸善解相婆羅門等明吉兇者，悉皆召集。彼等見此童子形容，皆大歡喜，踴躍充遍，不能自勝。唯獨尊師，今見童子，何故悲啼？何故流淚？而令我等眷屬狐疑。大師！為我辯說此由，為我童子，有于災禍不祥事乎？為自身祟？為從外來？』

「時阿私陀見凈飯王，涕淚交瞼愁憂悵怏，而白王言：『大王今者莫愁莫憂。所以者何？我今非是見於童子有災有變，亦不見有諸餘苦惱，不見身內及外不祥。大王！當知，今此童子長壽巍巍，有大威德，端正可喜，黃白金容，頂如傘蓋，鼻若截筒，身體洪滿，支節自稱，猶如金像

現代漢語譯本：當時，凈飯王淚流滿面，哭泣不止，對阿私陀大仙人說：『大德尊師！這個孩子剛要出生時，就有五百釋迦族的男孩在同一天出生，簡略地說，還有五百個女孩在同一天出生，五百個奴僕、五百個婢女、五百匹小馬駒，五百頭長著六顆牙齒的白象，都在同一天聚集在宮門外。五百個寶藏，自然涌現出來；五百個園林，在迦毗羅城四面，自然顯現；五百個商人，從四面八方來到迦毗羅城，五百把傘蓋、五百個金瓶，外地的諸位國王，鄰近的珍寶，都來送給我，還跪拜我。還有一萬個天上的童女，都在長者和婆羅門剎帝利家中出生。大仙尊師！孩子出生的那天，我一切的利益，都得到了成就，我心中的願望，都圓滿具足。我召集了國內所有善於看相、懂得吉兇的婆羅門等人，他們看到這個孩子的容貌，都非常高興，歡喜雀躍，不能自已。唯獨尊師，今天看到這個孩子，為什麼悲傷哭泣？為什麼流淚？而使我們這些眷屬感到疑惑。大師！請為我解釋其中的緣由，難道我的孩子，有什麼災禍不祥的事情嗎？是自身的原因？還是從外面來的？』 當時，阿私陀看到凈飯王淚流滿面，愁眉苦臉，憂傷失落，就對國王說：『大王，現在不要憂愁，不要擔心。為什麼呢？我今天不是看到這個孩子有什麼災難或變故，也沒有看到其他任何痛苦煩惱，沒有看到身體內外有什麼不祥的事情。大王！您應該知道，這個孩子將來會長壽，威望崇高，有很大的德行，端正美好，令人喜愛，有著黃白色的金色容貌，頭頂像傘蓋，鼻子像截斷的竹筒，身體豐滿，四肢勻稱，就像金像一樣。』

English version: At that time, King Suddhodana, with tears streaming down his face, weeping profusely, said to the great sage Asita: 'Great virtuous teacher! When this child was about to be born, five hundred Shakya boys were born on the same day, and to put it briefly, five hundred girls were also born on the same day, five hundred servants, five hundred maids, five hundred foals, and five hundred white elephants with six tusks, all gathered outside the palace gate on the same day. Five hundred treasures naturally emerged; five hundred gardens, on the four sides of Kapilavastu, naturally appeared; five hundred merchants, came to Kapilavastu from all directions, five hundred parasols, five hundred golden vases, and the kings of foreign lands, and neighboring treasures, all came to present them to me, and also knelt and bowed to me. There were also ten thousand celestial maidens, all born in the homes of elders and Brahmins and Kshatriyas. Great sage teacher! On the day the child was born, all my benefits were achieved, and all my heart's desires were fulfilled. I summoned all the Brahmins and others in the country who were good at reading faces and understanding good and bad omens. When they saw the child's appearance, they were all very happy, jumping for joy, unable to contain themselves. Only you, venerable teacher, seeing this child today, why are you sad and crying? Why are you shedding tears? And causing us, your family, to feel doubtful. Master! Please explain the reason for this, does my child have any misfortune or inauspicious event? Is it from his own cause? Or from outside?' At that time, Asita, seeing King Suddhodana with tears streaming down his face, his brow furrowed, worried and disappointed, said to the king: 'Great King, do not be sad or worried now. Why is that? Today, I do not see any disaster or change in this child, nor do I see any other suffering or distress, nor do I see anything inauspicious inside or outside the body. Great King! You should know that this child will have a long life, be of great prestige, have great virtue, be upright and beautiful, pleasing to the eye, with a yellow-white golden appearance, a head like an umbrella, a nose like a cut bamboo tube, a full body, and well-proportioned limbs, like a golden statue.'

。身有三十二丈夫相，大王！此之童子兼有八十微妙種好，大王！如是諸相，非是轉輪聖王之種。大王！如是相者，皆是諸佛菩薩之相。大王！是故我見童子，決定得成阿耨多羅三藐三菩提，轉于無上清凈法輪，為彼諸天世間人等說法，安樂一切眾生。而彼法寶，初中后善，乃至說于清凈梵行，若於是邊聽受法已，應生眾生即斷生法，應老眾生即斷老法，應病斷病，應死斷死，憂悲苦惱一切眾生，皆蒙解脫。大王！我今自恨，年耆根熟，衰朽老邁，當於爾時，不得睹見，失此大利，是故我今悲惋自傷；非彼不吉。』即為大王而說偈言：

「『自恨我有大顛倒，　　不值此當得道時， 　　空過一生無所聞，　　豈非是我失大利。 　　我今年老根純熟，　　死時將至不復奢， 　　念此生分得遭逢，　　所以一喜一憂懼。 　　大王釋種方興盛，　　誕此童子福德人， 　　一切諸苦逼世間，　　此悉能令得安樂

現代漢語譯本：『大王！這個孩子身上有三十二種大丈夫的相貌，而且還有八十種微妙的特徵。大王！這些相貌，不是轉輪聖王的相貌。大王！這樣的相貌，都是諸佛菩薩才有的。大王！因此我看到這個孩子，就斷定他必定能夠成就無上正等正覺，轉動無上的清凈法輪，為那些天界、世間的人們說法，讓一切眾生都得到安樂。而他所說的法寶，從開始到中間到最後都是美好的，甚至會說到清凈的梵行。如果有人聽了這些法，該斷絕生死的眾生就會斷絕生死，該斷絕衰老的眾生就會斷絕衰老，該斷絕疾病的就會斷絕疾病，該斷絕死亡的就會斷絕死亡，所有憂愁悲傷痛苦的眾生，都會得到解脫。大王！我現在自己感到遺憾，因為我年紀大了，根基已經成熟，衰老朽邁，到那個時候，我恐怕不能親眼見到他，錯失這個巨大的利益，所以我現在感到悲傷惋惜，而不是說這個孩子不吉利。』於是，他為大王說了偈語： 『我自恨自己有很大的顛倒，沒有遇到這個孩子得道的時候，空過一生，什麼也沒有聽到，這難道不是我失去了巨大的利益嗎？ 我今年紀大了，根基已經成熟，死亡將要來臨，不敢再奢望什麼了，想到這一生能夠遇到他，所以既高興又擔憂害怕。 大王，釋迦族正在興盛，誕生了這個有福德的孩子，一切被各種痛苦逼迫的世間，都能夠因為他而得到安樂。』

English version: 'Your Majesty! This child possesses the thirty-two marks of a great man, and also has eighty subtle characteristics. Your Majesty! These marks are not those of a Chakravartin king. Your Majesty! Such marks are all those of Buddhas and Bodhisattvas. Your Majesty! Therefore, when I see this child, I am certain that he will achieve Anuttara-samyak-sambodhi, turn the unsurpassed pure Dharma wheel, and preach to the beings in the heavens and the world, bringing peace and happiness to all sentient beings. And the Dharma treasure he speaks, from beginning to middle to end, is all good, even speaking of pure Brahma conduct. If beings hear this Dharma, those who should end birth will end birth, those who should end old age will end old age, those who should end sickness will end sickness, those who should end death will end death, and all beings suffering from sorrow, grief, and pain will be liberated. Your Majesty! I now regret that I am old, my faculties are mature, and I am decaying and frail. At that time, I fear I will not be able to see him and will miss this great benefit. Therefore, I am now sad and regretful, not because this child is inauspicious.' Then, he spoke these verses to the king: 'I regret that I have great confusion, not encountering the time when this child attains enlightenment, passing my life in vain, hearing nothing, is this not my great loss? This year I am old, my faculties are mature, death is approaching, I dare not hope for anything more, thinking that in this life I can encounter him, so I am both happy and worried and fearful. Your Majesty, the Shakya clan is flourishing, and this child of merit has been born. All the world oppressed by various sufferings will be able to find peace and happiness because of him.'

。』

「『大王！無量無邊諸眾生等，為貪恚癡諸火惱時，此當能滅，能與微妙甘露法水；無量無邊諸惡眾生，已入邪見曠野澤中，不見正道迷惑之時，此當能與淳直涅槃平坦好道；無量無邊諸苦眾生，閉在煩惱牢獄之中，此當能解一切業縛；無量無邊愚暝眾生，長夜昏闇覆翳重盲，此當爲生大智慧眼；無量無邊染著眾生，以被煩惱毒箭所射，此當拔濟令免其苦。我今年垂，身心退敗，慨恨彼時不見此法，是以啼泣。大王！如優曇花，無量無邊億千萬年，時一出現；諸佛如是，無量無邊千萬億劫，出世甚難。大王！今此童子，決定得成阿耨多羅三藐三菩提，決定轉于無上法輪。我自傷過不值此時，今當背彼，是故悲泣。大王！彼等眾生，大得財利，大得福業，若能見此大聖童子在彼地方菩提樹下，坐降四魔，能得睹者，彼等眾生，大得善利，大得度脫。大王！若能見此大聖童子得菩提已，漸漸至於波羅㮈國，當轉無上最妙法輪，一切眾生，大獲勝果。大王！此之童子，莊嚴清凈是閻浮提，諸聖沙門，皆悉教令得阿羅漢，作其弟子。是故我啼。大王！彼等眾生，善得人身，善來此世，大得財利，大種福業

現代漢語譯本 『大王！無量無邊的眾生，當他們被貪婪、嗔恨、愚癡的火焰所困擾時，這（佛法）能夠熄滅這些火焰，並給予他們微妙的甘露法水；無量無邊的惡劣眾生，已經陷入邪見的曠野沼澤之中，看不見正道而迷惑的時候，這（佛法）能夠給予他們純正的涅槃平坦大道；無量無邊的痛苦眾生，被囚禁在煩惱的牢獄之中，這（佛法）能夠解開他們一切的業力束縛；無量無邊的愚昧無知的眾生，長久處於黑暗的籠罩之下，如同重重失明，這（佛法）能夠為他們生出大智慧的眼睛；無量無邊的執著眾生，被煩惱的毒箭射中，這（佛法）能夠救拔他們，使他們免受痛苦。我今年老邁，身心衰退，慨嘆那時沒有見到此法，因此啼哭。大王！如同優曇花，無量無邊億萬年才出現一次；諸佛也是如此，無量無邊千萬億劫才難以出世。大王！現在這個童子，必定能夠成就無上正等正覺，必定能夠轉動無上的法輪。我為自己錯過這個時機而感到傷心，現在將要背離他，所以悲傷哭泣。大王！那些眾生，將獲得巨大的財富利益，獲得巨大的福德，如果能夠見到這位大聖童子在菩提樹下，降伏四魔，能夠見到他的人，那些眾生，將獲得巨大的善利，獲得解脫。大王！如果能夠見到這位大聖童子獲得菩提之後，漸漸到達波羅奈國，將轉動無上最妙的法輪，一切眾生，將獲得殊勝的果報。大王！這個童子，莊嚴清凈整個閻浮提，所有的聖潔沙門，都將受到教導而證得阿羅漢果，成為他的弟子。因此我哭泣。大王！那些眾生，善於獲得人身，善於來到這個世界，將獲得巨大的財富利益，種下巨大的福德。

English version 'Great King! When countless beings are troubled by the fires of greed, hatred, and delusion, this (Dharma) can extinguish those fires and give them the subtle nectar of Dharma water; when countless evil beings have fallen into the wilderness of wrong views, unable to see the right path and are confused, this (Dharma) can give them the pure and straight path of Nirvana; when countless suffering beings are imprisoned in the jail of afflictions, this (Dharma) can untie all their karmic bonds; when countless ignorant beings are shrouded in darkness for a long time, like being severely blind, this (Dharma) can give them the eyes of great wisdom; when countless attached beings are shot by the poisonous arrows of afflictions, this (Dharma) can rescue them and free them from suffering. I am old this year, my body and mind are declining, and I lament that I did not see this Dharma at that time, so I weep. Great King! Like the Udumbara flower, which appears once in countless billions of years; the Buddhas are also like this, it is difficult for them to appear in countless billions of kalpas. Great King! This child now will surely attain Anuttara-samyak-sambodhi, and will surely turn the unsurpassed Dharma wheel. I am saddened that I missed this opportunity, and now I am going to turn away from him, so I weep with sorrow. Great King! Those beings will gain great wealth and benefits, and gain great merit. If they can see this great holy child under the Bodhi tree, subduing the four demons, those who can see him will gain great good benefits and attain liberation. Great King! If they can see this great holy child attain Bodhi and gradually reach the country of Varanasi, he will turn the unsurpassed and most wonderful Dharma wheel, and all beings will gain supreme results. Great King! This child will adorn and purify the entire Jambudvipa, and all the holy Shramanas will be taught and attain Arhatship, becoming his disciples. Therefore, I weep. Great King! Those beings are good at obtaining human bodies, good at coming to this world, and will gain great wealth and benefits, and plant great merit.'

。又復得見童子，至於三十三天諸天圍繞，乘七寶梯，而下彼處，無量無邊眾生，禮拜大王，王今亦善得此人身，大得財利及以法利。若王當見自子得道，于天人中說是妙法，獲證無疑。』

佛本行集經私陀問瑞品第九

「時，凈飯王從彼仙人阿私陀邊聞此語已，生大歡喜，即從座起，整理衣服，右膝著地，合十指掌，向于仙人，歡喜倍常，得未曾有。遍身毛豎，頂禮其足，卻住一面，將二十具上妙衣裳，佈施仙人。時阿私陀，于所施衣二十具中，唯受一具稱己用者而為受之，受一具已，自余諸衣，還持回施於凈飯王，而作是言：『大王！當知，我出家人，婆羅門種，無多威德，少欲無求，應須知足。大王！國主賜賚處寬，財物有限，當任意用，自他已然。大王！童子在於母胎，希有之事，理應無邊。生育已前，所有瑞相，唯愿大王為我盡說。我得聞已，是大布施，令我歡喜，踴躍充遍，不能自勝，此則是我大得財寶。』時，凈飯王白仙人言：『聖師諦聽！專心諦受，我為聖師次第而說，童子在胎希奇之事、未曾有法，及童子生所有異相，我悉說之。大仙尊師！我念一時童子之母，在於樓上臥妙床敷，睡眠之中，安庠覺起，而語我言：「大王聽我夢所見事，今向王說

現代漢語譯本：又再次見到那個童子，他到了三十三天，被諸天神圍繞，乘坐七寶階梯，從那裡下來。無量無邊的眾生都向大王禮拜。大王您現在也善於得到這人身，獲得了巨大的財富和佛法利益。如果大王能見到自己的兒子得道，在天人中宣說這微妙的佛法，那麼獲得證悟是毫無疑問的。 當時，凈飯王從那位仙人阿私陀那裡聽到這些話后，非常高興，立刻從座位上站起來，整理好衣服，右膝跪地，合起十指，向著仙人，歡喜之情倍增，感到前所未有。他全身汗毛豎立，頂禮仙人的腳，然後退到一邊站立，拿出二十件上好的衣裳，佈施給仙人。當時，阿私陀在所佈施的二十件衣裳中，只接受了一件適合自己用的，接受一件后，其餘的衣裳又拿回去施捨給凈飯王，並說道：『大王！您應該知道，我是一個出家人，屬於婆羅門種姓，沒有多少威德，慾望很少，沒有追求，應該知道滿足。大王！您是國主，賞賜的地方寬廣，但財物是有限的，應該隨意使用，自己和他人都是如此。大王！這個童子在母親的胎中，是稀有的事情，道理應該是無邊的。在生育之前，所有的瑞相，希望大王都為我詳細說說。我聽了之後，就是大布施，讓我歡喜，踴躍充滿全身，不能自已，這對我來說就是獲得了巨大的財富。』當時，凈飯王對仙人說：『聖師請仔細聽！專心接受，我為聖師依次講述，童子在胎中的稀奇之事、前所未有的佛法，以及童子出生時所有的奇異景象，我都會詳細說出來。大仙尊師！我記得有一次，童子的母親在樓上睡在精美的床上，在睡眠中，安詳地醒來，對我說：「大王，聽我說我夢中所見的事情，現在向您說。」』

English version: 'And again, he saw the child, who had reached the Thirty-three Heavens, surrounded by all the gods, descending from that place on a seven-jeweled ladder. Countless beings were bowing to the great king. Your Majesty has also now skillfully obtained this human body, gaining great wealth and the benefits of the Dharma. If Your Majesty were to see your own son attain enlightenment and preach this wonderful Dharma among gods and humans, there would be no doubt of his attainment.' At that time, King Suddhodana, having heard these words from the ascetic Asita, was overjoyed. He immediately rose from his seat, adjusted his clothes, knelt on his right knee, joined his palms, and faced the ascetic, his joy doubled, feeling unprecedented. His whole body was covered in goosebumps. He bowed at the ascetic's feet, then stepped aside and presented twenty exquisite garments as an offering to the ascetic. At that time, Asita accepted only one garment from the twenty offered, the one that suited his needs. Having accepted one, he returned the rest of the garments to King Suddhodana, saying, 'Your Majesty! You should know that I am a renunciate, of the Brahmin caste, with little power and few desires, and should know contentment. Your Majesty! You are a ruler, with a wide scope for giving, but material possessions are limited. You should use them as you see fit, for yourself and others. Your Majesty! This child in his mother's womb is a rare event, and the principles involved are boundless. Before his birth, all the auspicious signs, I wish Your Majesty would describe them to me in detail. Hearing this would be a great offering, filling me with joy, making me leap with happiness, unable to contain myself. This would be a great treasure for me.' At that time, King Suddhodana said to the ascetic, 'Holy Teacher, please listen carefully! Pay close attention, and I will tell you in order, the wondrous events of the child in the womb, the unprecedented Dharma, and all the extraordinary signs of the child's birth. Great Immortal Teacher! I remember once, the child's mother was sleeping on a beautiful bed upstairs. In her sleep, she awoke peacefully and said to me, "Your Majesty, listen to what I saw in my dream, I will now tell you."

。我于昨夜，夢見有一白象六牙，身鮮頭赤，七支拄地，形體端嚴然其六牙，皆是金裝，飛行虛空，從北方來，入我右脅。入已我身即受快樂，快樂希有，於世間中無物可喻，耳不曾聞，又快樂來，於世間事我心不樂，亦不更願共于大王一處受樂，一切五欲皆悉愿舍。」

「『大仙尊師！我于彼時，即廣召喚諸婆羅門有能佔相，善諳先典，依經據書，而教變出，即語之言：「我大夫人！夜所夢見，事相如前，果報云何？為我解說。」是時一切諸婆羅門，即依先書諸聖所說，占此夢相，而白我言：「大王！今可特意歡喜，是夢大善，大有吉祥。此大夫人，必生童子，於世間中，大得名聞，天下最尊，無有雙正。」時我聞是諸婆羅門如是語已，設大美食，持好財寶，佈施彼等，而發遣之。我于彼時，在此城內，所有街陌，四衢道頭，或復坊巷，隨有處立大無遮會，所有財寶，皆悉佈施，須食與食，乃至資生五行排程，皆令滿足，愿此功德，回施童子，莊嚴其身。

「『複次大師！童子在胎，有四天王來至我家，在於四方，各嚴守護童子之母。

「『複次大師！童子在胎，童子之母受大快樂，身體敷愉，無疲無惓。

「『複次大師！童子在胎，母常持戒，諸根調伏，無有瞋恨

現代漢語譯本：我昨晚夢見一頭長著六顆牙齒的白象，身體潔白，頭是紅色的，七個支點支撐著地面，形態端莊威嚴。它的六顆牙齒都裝飾著金子，在天空中飛行，從北方而來，進入我的右脅。進入之後，我的身體立刻感到無比的快樂，這種快樂是如此稀有，世間沒有任何事物可以比擬，我從未聽說過。這種快樂到來之後，我對世間的事物不再感到快樂，也不再願意和大王一起享受快樂，我願意捨棄一切五欲。 『大仙尊師！』那時，我立即廣泛召集了那些能夠占卜相貌、精通古代典籍、依據經典書籍進行推演的婆羅門，告訴他們說：『我的大夫人昨晚夢見的事情就像我剛才所說的那樣，這預示著什麼？請為我解釋。』當時，所有的婆羅門都依據古代典籍和聖人所說，占卜了這個夢境，然後告訴我：『大王！現在您可以特別高興了，這個夢非常吉祥，預示著大吉大利。您的大夫人一定會生下一個男孩，這個男孩在世間會享有盛名，成為天下最尊貴的人，無人能與之匹敵。』當時，我聽了這些婆羅門的話后，就準備了豐盛的美食，拿著珍貴的財寶，佈施給他們，然後打發他們離開。那時，我在這座城市裡，在所有的街道、十字路口、或者坊巷，凡是有地方的地方都設立了大型的無遮大會，把所有的財寶都佈施出去，需要食物的就給食物，甚至連生活所需的五行物資都讓他們滿足，我希望用這些功德，迴向給這個孩子，莊嚴他的身體。 『再次，大師！』當孩子在胎中時，有四大天王來到我家，分別在四個方向，各自嚴密地守護著孩子的母親。 『再次，大師！』當孩子在胎中時，孩子的母親感到非常快樂，身體舒適愉悅，沒有疲憊和倦怠。 『再次，大師！』當孩子在胎中時，母親經常持守戒律，調伏自己的感官，沒有嗔恨。

English version: 'Last night, I dreamt of a white elephant with six tusks, its body pure white, its head red, supported by seven points on the ground, its form dignified and majestic. All six of its tusks were adorned with gold, and it flew through the sky, coming from the north and entering my right side. Upon entering, my body immediately felt immense joy, a joy so rare that nothing in the world could compare, something I had never heard of before. After this joy came, I no longer found pleasure in worldly things, nor did I wish to share joy with the king; I desired to abandon all five desires.' 'Great Sage and Teacher!' At that time, I immediately summoned all the Brahmins who were skilled in interpreting omens, well-versed in ancient scriptures, and capable of making deductions based on sacred texts. I told them, 'My great queen had a dream last night, the details of which are as I have described. What does this portend? Please explain it to me.' Then, all the Brahmins, based on ancient texts and the words of the sages, interpreted the dream and told me, 'Your Majesty! You can now be especially happy, for this dream is very auspicious and foretells great fortune. Your great queen will surely give birth to a boy who will be renowned throughout the world, the most honored person under heaven, without equal.' Upon hearing these words from the Brahmins, I prepared a grand feast, took precious treasures, and gave them as alms before sending them away. At that time, within this city, in all the streets, crossroads, and alleys, wherever there was space, I established large, unrestricted gatherings, giving away all my wealth. Those who needed food were given food, and even the five elements necessary for life were provided to their satisfaction. I wished to dedicate these merits to the child, to adorn his body. 'Furthermore, Master!' While the child was in the womb, the Four Heavenly Kings came to my house, each guarding one of the four directions, protecting the child's mother. 'Furthermore, Master!' While the child was in the womb, the child's mother experienced great joy, her body comfortable and at ease, without fatigue or weariness. 'Furthermore, Master!' While the child was in the womb, the mother constantly observed the precepts, controlled her senses, and had no anger.

。

「『複次大師！童子在胎，童子之母，無有欲心，亦不曾為欲心所惱，身口唯行清凈梵行。

「『複次大師！童子在胎，童子之母，不患寒熱，不苦飢渴。

「『複次大師！童子在胎，其母庶幾所有錢財珍奇寶物人所須者，恣意與之，心生歡喜，不生慳吝。

「『複次大師！童子在胎，其母恒行慈悲，憐愍於一切命。

「『複次大師！童子在胎，童子之母，端正可喜，世無有雙，先時光澤，倍更增進轉勝於前。

「『複次大師！童子在胎，其母欲觀童子之時，即見童子在於胎內，身體洪滿，諸根完具，可喜端正，猶如凈鏡見其面像。母見此已，生大歡喜，踴躍遍身，不能自勝。

「『複次大師！童子在胎，諸有病人，來欲到于童子母所。其童子母，以手摩觸，或以草葉，或持樹葉，送于彼邊。彼等眾生，皆得安樂，身體無患，無諸苦惱。大師！童子在胎，有如是等無量種種希奇之事未曾有法。

「『複次大師！時童子母摩耶夫人父善覺釋，遣使語我：「大王知時，我女懷孕，此勝眾生，威德甚大，若彼出已，我女不久，必取命終。我意今者欲喚自女來向我園嵐毗尼中，共我相娛受于快樂，亦望是處得保吉祥。唯愿大王！善好發遣

現代漢語譯本 『再者，大師！當童子在胎中時，童子的母親沒有情慾之心，也不曾被情慾所困擾，身口只行清凈的梵行。 『再者，大師！當童子在胎中時，童子的母親不感到寒冷或炎熱，也不受飢餓或口渴之苦。 『再者，大師！當童子在胎中時，他的母親對於自己擁有的錢財、珍奇寶物以及人們所需要的東西，都隨意給予，心中歡喜，不生吝嗇。 『再者，大師！當童子在胎中時，他的母親總是懷著慈悲之心，憐憫一切生命。 『再者，大師！當童子在胎中時，童子的母親端莊美麗，世間無雙，她原有的光澤，更加增進，勝過以往。 『再者，大師！當童子在胎中時，他的母親想要看童子的時候，就能看到童子在胎內，身體飽滿，諸根完備，令人喜愛，就像在乾淨的鏡子中看到自己的面容一樣。母親看到這些，心中非常歡喜，全身都感到興奮，無法自持。 『再者，大師！當童子在胎中時，如果有病人想要來到童子母親身邊，童子的母親用手觸控他們，或者用草葉、樹葉送給他們。那些眾生都感到安樂，身體沒有疾病，沒有痛苦。大師！童子在胎中，有如此等等無量種種稀奇之事，是前所未有的。 『再者，大師！當時童子的母親摩耶夫人的父親善覺釋，派使者告訴我：『大王，請知悉，我的女兒懷孕了，這個殊勝的生命，威德非常大，如果他出生后，我的女兒不久就會去世。我現在的想法是想把我的女兒叫到我的園林嵐毗尼中，和我一起享受快樂，也希望在那裡能夠得到吉祥。希望大王！好好地讓她出發。』

English version 'Furthermore, O master! When the child is in the womb, the child's mother has no desire, nor is she troubled by desire. Her body and mouth only practice pure conduct. 'Furthermore, O master! When the child is in the womb, the child's mother does not suffer from cold or heat, nor does she suffer from hunger or thirst. 'Furthermore, O master! When the child is in the womb, his mother freely gives away whatever money, rare treasures, and things people need that she possesses, with joy in her heart, and without any stinginess. 'Furthermore, O master! When the child is in the womb, his mother always acts with compassion, having pity on all living beings. 'Furthermore, O master! When the child is in the womb, the child's mother is beautiful and pleasing, unparalleled in the world. Her original radiance is even more enhanced, surpassing what it was before. 'Furthermore, O master! When the child is in the womb, when his mother wants to see the child, she can see the child in the womb, his body full, his faculties complete, pleasing and beautiful, just like seeing her face in a clean mirror. When the mother sees this, she is very happy, her whole body feels excited, and she cannot contain herself. 'Furthermore, O master! When the child is in the womb, if there are sick people who want to come to the child's mother, the child's mother touches them with her hand, or gives them grass leaves or tree leaves. Those beings all feel at peace, their bodies are free from illness, and they have no suffering. O master! When the child is in the womb, there are such countless and various wonderful and unprecedented things. 'Furthermore, O master! At that time, the child's mother, Queen Maya's father, Suddhodana, sent a messenger to tell me: 'O King, please know that my daughter is pregnant. This extraordinary being has great power and virtue. If he is born, my daughter will soon die. My intention now is to call my daughter to my garden, Lumbini, to enjoy happiness with me, and also hope to obtain good fortune there. I hope, O King! You will send her off well.'

。」我聞彼使如是語已，即時宣告嚴駕發遣摩耶夫人，乃至從此迦毗羅城，到彼天臂兩城中間，耘除一切荊棘砂礫、種種糞穢，皆令清凈。香湯灑地，持諸妙花而散其上。飾童子母，以諸妙香諸種花鬘莊嚴其身，作諸音樂，持王勢力，持王威神，及其宮內，一切婇女，前後圍繞，乘大白象，歸向善覺天臂城中。其童子母摩耶夫人，遙見迎來，即持種種無量無邊莊嚴之具，相隨共入嵐毗尼園，逍遙娛樂。時童子母摩耶夫人，從白象下，宮內婇女，左右圍繞，前後侍衛，安庠進入嵐毗尼園，觀視林樹。從此樹下，如是次第，到波羅叉樹下之時，伸舉右手，攀彼樹枝，安庠而息。是時童子，見於其母摩耶夫人手攀枝已，從彼胎中，一心正念，安庠徐起，從右脅出；其母右脅，亦無疼痛，亦無患難，不劈不裂。是時童子，右脅生時，身放大光，照曜世間。大師！是名童子在母胎內初生之時，有如是等希奇之事未曾有法。

「『複次大師！童子在胎，不憂不愁，從其胎內，安庠徐起，身體鮮凈，不為種種涕唾痰癊、屎尿淤血之所穢污。

「『複次大師！童子初從胎內出時，一切諸天，以迦尸迦，纏裹其身，懷抱執持，將向母前，而語母言：「大德夫人！今應歡喜，夫人今日，生於聖子，天人中尊

現代漢語譯本：『我聽了使者這樣說后，立即宣佈準備車駕，送摩耶夫人離開，從迦毗羅城到天臂兩城之間，清除一切荊棘沙礫、各種糞便污穢，使之清凈。用香湯灑地，撒上各種美妙的花朵。裝飾童子之母，用各種美妙的香料和花環裝飾她的身體，奏起各種音樂，憑藉國王的權勢和威嚴，以及宮內所有的宮女，前後簇擁著，乘坐大白象，返回善覺天臂城。童子之母摩耶夫人，遠遠看到迎接的隊伍，就拿著各種無量無邊的裝飾品，一同進入嵐毗尼園，逍遙娛樂。當時，童子之母摩耶夫人從白象上下來，宮女們左右環繞，前後侍衛，安詳地進入嵐毗尼園，觀賞樹木。從這棵樹下，依次走到波羅叉樹下時，她伸出右手，攀住樹枝，安詳地休息。這時，童子看到他的母親摩耶夫人手攀樹枝后，從胎中一心正念，安詳地緩緩起身，從右脅而出；他的母親右脅，既沒有疼痛，也沒有患難，沒有破裂。當時，童子從右脅出生時，身上發出大光，照耀世間。大師！這就是童子在母胎內初生時，有如此等稀奇的、前所未有的事情。』 『再者，大師！童子在胎中，不憂愁不煩惱，從胎內安詳地緩緩起身，身體潔凈，不被各種鼻涕唾液、痰液、屎尿淤血所污染。』 『再者，大師！童子初從胎內出來時，一切諸天用迦尸迦布裹住他的身體，抱在懷裡，帶到母親面前，對母親說：「大德夫人！現在應該歡喜，夫人今天生下了聖子，是天人中的尊者。」』

English version: 'Having heard the messenger speak thus, I immediately ordered the preparation of carriages to send Queen Maya away, from Kapilavastu to the area between the two cities of Devadaha, clearing away all thorns, gravel, and various kinds of filth, making it clean. Fragrant water was sprinkled on the ground, and various beautiful flowers were scattered upon it. The mother of the child was adorned, her body decorated with various exquisite perfumes and garlands, music was played, and with the power and majesty of the king, along with all the palace women, surrounding her, she rode a great white elephant back to the city of Devadaha. Queen Maya, the mother of the child, seeing the welcoming procession from afar, took various immeasurable ornaments and entered Lumbini Garden together, enjoying leisure and pleasure. At that time, Queen Maya, the mother of the child, descended from the white elephant, surrounded by palace women on all sides, and entered Lumbini Garden peacefully, observing the trees. From under this tree, in sequence, when she reached the Palasa tree, she extended her right hand, grasped a branch, and rested peacefully. At this moment, the child, seeing his mother Queen Maya holding the branch, with a focused mind, peacefully and slowly arose from the womb, emerging from her right side; his mother's right side had no pain, no suffering, and no rupture. At that time, when the child was born from the right side, his body emitted a great light, illuminating the world. Master! This is how the child was born in his mother's womb, with such rare and unprecedented events.' 'Furthermore, Master! The child in the womb is without worry or sorrow, and from within the womb, he peacefully and slowly arises, his body pure and clean, not defiled by various mucus, saliva, phlegm, excrement, urine, or clotted blood.' 'Furthermore, Master! When the child first emerges from the womb, all the gods wrap his body in Kasi cloth, hold him in their arms, and bring him before his mother, saying to her, "Great Lady! You should now rejoice, for today you have given birth to a holy child, the most honored among gods and humans."

。」

「『複次大師！童子初生，無人扶持，住立於地，各行七步，凡所履處，皆生蓮花。顧視四方，目不曾瞬，不畏不驚，住于東面，不似孩童呱然啼叫，言音周正，巧妙辭章，而說是言：「一切世間，唯我獨尊，唯我最勝，我今當斷生老死根。」

「『複次大師！童子生時，即於是處，忽有二池，一暖一冷，隨童子母，恣意取用。上界虛空，複流二水，冷暖如前，洗浴童子。

「『複次大師！童子生時，有真金榻，坐童子身，令童子浴。

「『複次大師！童子生時，身放光明，翳障一切諸寶火焰一切光明。

「『複次大師！童子生時，身放光明，蔽日月光，狀如星宿。

「『複次大師！童子生時，一切樹木，隨時敷榮，花果茂盛，非時諸樹亦復開鮮。

「『複次大師！童子生時，虛空諸天，持其白蓋，真金為柄，覆童子上。

「『複次大師！童子生時，虛空諸天，復持白拂，摩尼為柄，拂童子上。

「『複次大師！童子生時，虛空清凈，無雲無霧及諸煙塵，但聞雷聲。

「『複次大師！童子生時，虛空無雲，而下細雨，清凈妙水，八味具足

現代漢語譯本 『再者，大師！當嬰兒初生時，無需他人扶持，便能站立於地上，每走一步，腳下都會生出蓮花。他環顧四方，眼睛不眨一下，既不畏懼也不驚慌。他面向東方站立，不像其他嬰兒那樣啼哭，而是以清晰、準確、巧妙的言辭說道：『在世間一切之中，唯我最尊貴，唯我最殊勝，我今當斷絕生老病死的根源。』 『再者，大師！當嬰兒出生時，就在他出生的地方，忽然出現兩個水池，一個溫暖，一個清涼，供嬰兒的母親隨意取用。上界虛空中，又流下兩股水流，冷暖如前，用來為嬰兒沐浴。』 『再者，大師！當嬰兒出生時，有一張純金的床榻，承托著嬰兒的身體，讓嬰兒沐浴。』 『再者，大師！當嬰兒出生時，他的身體會發出光芒，遮蔽一切珍寶的光焰和一切光明。』 『再者，大師！當嬰兒出生時，他的身體會發出光芒，遮蔽日月的光輝，如同星辰一般。』 『再者，大師！當嬰兒出生時，所有的樹木都會應時開放，花朵和果實都非常茂盛，即使不是開花時節的樹木也會綻放鮮艷的花朵。』 『再者，大師！當嬰兒出生時，虛空中的諸天會手持白色寶蓋，以純金為柄，覆蓋在嬰兒的上方。』 『再者，大師！當嬰兒出生時，虛空中的諸天還會手持白色拂塵，以摩尼寶珠為柄，在嬰兒的上方拂動。』 『再者，大師！當嬰兒出生時，虛空清凈，沒有云霧和煙塵，只能聽到雷聲。』 『再者，大師！當嬰兒出生時，虛空中沒有云彩，卻會降下細雨，那是清凈美妙的水，具備八種美好的滋味。』

English version 'Furthermore, O Master! When the child is first born, without any support, he stands upon the earth, and at each step he takes, a lotus flower springs forth. He gazes in all directions, his eyes never blinking, neither fearing nor being startled. He stands facing the east, not crying like other infants, but with clear, precise, and skillful words, he speaks, saying: 『In all the world, I alone am the most honored, I alone am the most supreme, and now I shall cut off the root of birth, old age, and death.』 'Furthermore, O Master! When the child is born, at that very place, two pools suddenly appear, one warm and one cool, for the child's mother to use as she pleases. From the upper realms of space, two streams of water also flow, one warm and one cool, as before, to bathe the child.' 'Furthermore, O Master! When the child is born, there is a pure gold couch, which supports the child's body, allowing the child to bathe.' 'Furthermore, O Master! When the child is born, his body emits light, obscuring all the flames of jewels and all other light.' 'Furthermore, O Master! When the child is born, his body emits light, obscuring the light of the sun and moon, appearing like the stars.' 'Furthermore, O Master! When the child is born, all the trees bloom in their season, with flowers and fruits flourishing, and even trees that are not in season also blossom with vibrant flowers.' 'Furthermore, O Master! When the child is born, the gods in the sky hold a white canopy, with a pure gold handle, covering the child.' 'Furthermore, O Master! When the child is born, the gods in the sky also hold a white whisk, with a mani jewel handle, waving it above the child.' 'Furthermore, O Master! When the child is born, the sky is clear, without clouds, mist, or smoke, but only the sound of thunder is heard.' 'Furthermore, O Master! When the child is born, the sky is without clouds, yet a fine rain falls, pure and wonderful water, possessing eight excellent qualities.'

。

「『複次大師！童子生時，一切諸方，涼風忽起，其風調適，不為惱患，諸方清凈，無有煙雲及諸氛翳。

「『複次大師！童子生時，于上空中，出大梵聲，非人所作，自然而響。

「『複次大師！童子生時，于童子上，自然而有無量音聲，非人所作。復聞無量歌樂之聲，復雨無量種種花香，日光所照，常鮮不異。

「『複次大師！童子生時，于上虛空，一切諸天，雨于種種天諸妙花，優缽羅花、分陀利花、拘物頭華、波頭摩華。復持無量種種末香，復持無量種種殊妙最勝華鬘，散童子上，散已更散。

「『複次大師！童子生時，自然忽有無量無邊諸天玉女，持種種香及種種油，涂香末香，天妙衣服，種種天樂，或歌或舞，出種種聲，漸漸而行，詣向摩耶童子母前，而問訊言：「善生童子！得無疲惓。」

「『複次大師！童子生時，於此大地，六種震動，十八相具。

「『複次大師！童子生時，三千大千一切世界諸眾生等，一時受樂。

「『複次大師！童子生時，我得成就一切大利種種吉祥，隨我心願，莫不具足。

「『複次大師！彼時我臣婆私吒子摩訶那摩，來向我邊，而語我言：「唯愿大王！常尊常勝，國大夫人，產生清凈最勝童子

現代漢語譯本 『再者，大師！當童子出生時，所有方向都突然颳起涼風，這風和煦適宜，不會帶來煩惱，所有方向都清凈，沒有煙霧雲彩和各種陰霾。 『再者，大師！當童子出生時，在空中發出巨大的梵音，不是人所製造的，而是自然發出的響聲。 『再者，大師！當童子出生時，在童子身上，自然而然地出現無數的聲音，不是人所製造的。又聽到無數的歌樂之聲，又降下無數的各種花香，陽光照耀，始終鮮艷不變。 『再者，大師！當童子出生時，在天空之上，所有的天神都降下各種美妙的天花，優缽羅花、分陀利花、拘物頭花、波頭摩花。又拿著無數的各種香末，又拿著無數的各種殊勝美妙的花環，散在童子身上，散完又散。 『再者，大師！當童子出生時，自然而然地出現無數的天女，拿著各種香和各種油，涂香末香，天上的美妙衣服，各種天樂，或歌或舞，發出各種聲音，慢慢地走來，來到摩耶童子母親面前，問候說：「善生童子！您沒有疲憊吧？」 『再者，大師！當童子出生時，這大地發生六種震動，具備十八種相。 『再者，大師！當童子出生時，三千大千世界的所有眾生，同時都感到快樂。 『再者，大師！當童子出生時，我獲得了成就一切大利益和各種吉祥，隨我的心願，沒有不滿足的。 『再者，大師！那時我的大臣婆私吒的兒子摩訶那摩，來到我身邊，對我說：『愿大王！永遠尊貴永遠勝利，王后生下了清凈最殊勝的童子。』

English version 'Furthermore, O master! When the child was born, a cool breeze suddenly arose in all directions, the wind was mild and suitable, not causing any distress, all directions were clear, without smoke, clouds, or any haze. 'Furthermore, O master! When the child was born, a great Brahma sound arose in the sky, not made by humans, but naturally resounding. 'Furthermore, O master! When the child was born, countless sounds naturally appeared on the child, not made by humans. Also, countless sounds of songs and music were heard, and countless kinds of fragrant flowers rained down, illuminated by sunlight, always fresh and unchanging. 'Furthermore, O master! When the child was born, in the sky above, all the gods rained down various wonderful heavenly flowers, utpala flowers, pundarika flowers, kumuda flowers, and padma flowers. They also held countless kinds of powdered incense, and countless kinds of exquisite and supreme flower garlands, scattering them on the child, scattering them again and again. 'Furthermore, O master! When the child was born, countless heavenly maidens naturally appeared, holding various fragrances and various oils, fragrant ointments and powders, heavenly exquisite clothes, various heavenly music, either singing or dancing, making various sounds, gradually approaching, coming before the mother of the child, Maya, and asking: 'Well-born child! Are you not tired?' 'Furthermore, O master! When the child was born, this earth shook in six ways, possessing eighteen characteristics. 'Furthermore, O master! When the child was born, all beings in the three thousand great thousand worlds simultaneously experienced joy. 'Furthermore, O master! When the child was born, I attained the accomplishment of all great benefits and various auspicious things, according to my wishes, nothing was unfulfilled. 'Furthermore, O master! At that time, my minister, the son of Vasishtha, Mahanama, came to me and said: 'May the great king! Always be honored and always victorious, the queen has given birth to a pure and most supreme child.'

。」

「『次有人來，復語我言：「唯愿大王！常勝一切，家室隆盛，于諸釋種眷屬之中，復各生於五百童子。」

「『次有人來，復語我言：「唯愿大王！常滿一切，今日釋種眷屬之中，復各生於五百童女。」

「『次有人來，復語我言：「乃至宮中，一時產生五百奴僕。」

「『次有人來，復語我言：「乃至產生五百婢媵。」

「『次有人來，復語我言：「乃至產生五百馬駒。」

「『次有人來，乃至自然五百香象，身白如雪，齊有六牙，在宮門外。

「『次有人來，乃至五百金藏隱伏，自然顯現。

「『次有人來，乃至此處，迦毗羅城，自然而有五百園林，忽爾出現。

「『次有人來，乃至他方五百商主，多赍財寶，來至於此迦毗羅城。

「『次有人來，乃至將於五百白蓋，五百金瓶，粟散諸王，送來奉獻，並復遣人，咨白我言：「我等皆待大王教命，依敕而行。」

「『次有人來，而語我言：「愿王常勝，有萬童女，在於剎利及婆羅門長者家生。」大師！我于爾時，如是思惟：「我作何乘，將我童子安隱還向迦毗羅城？」是時空中，有一天輿，七寶所成，非人工造，忽然而現，端正可喜，種種莊嚴

現代漢語譯本 『接著有人來，又對我說：『愿大王！永遠戰無不勝，家業興旺，在所有釋迦族親眷中，又能各自生下五百個男孩。』 『接著有人來，又對我說：『愿大王！永遠圓滿一切，今天在釋迦族親眷中，又能各自生下五百個女孩。』 『接著有人來，又對我說：『甚至在宮中，同時產生五百個奴僕。』 『接著有人來，又對我說：『甚至產生五百個婢女。』 『接著有人來，又對我說：『甚至產生五百匹小馬。』 『接著有人來，甚至自然出現五百頭香象，身白如雪，都有六顆象牙，在宮門外。』 『接著有人來，甚至五百個金庫隱藏著，自然顯現出來。』 『接著有人來，甚至在這個地方，迦毗羅城，自然而然地出現五百個園林，突然出現。』 『接著有人來，甚至其他地方的五百個商隊首領，帶著大量財寶，來到這個迦毗羅城。』 『接著有人來，甚至將五百把白傘，五百個金瓶，像散落的穀粒一樣分散的諸位國王，送來奉獻，並且派遣人來，稟告我說：『我們都等待大王的命令，按照您的指示行事。』 『接著有人來，對我說：『愿大王永遠勝利，有一萬個女孩，出生在剎帝利和婆羅門長者家中。』大師！我當時，這樣思考：『我乘坐什麼，才能將我的孩子們安全地帶回迦毗羅城？』這時，空中出現一輛天車，由七寶構成，不是人工製造，突然出現，端正美好，各種裝飾華麗。

English version 'Then someone came and said to me again: 'May Your Majesty! Always be victorious, may your family prosper, and among all the Shakya relatives, may each give birth to five hundred boys.' 'Then someone came and said to me again: 'May Your Majesty! Always be fulfilled in everything, and today among the Shakya relatives, may each give birth to five hundred girls.' 'Then someone came and said to me again: 'Even in the palace, five hundred servants are born at the same time.' 'Then someone came and said to me again: 'Even five hundred maids are born.' 'Then someone came and said to me again: 'Even five hundred foals are born.' 'Then someone came, and even five hundred fragrant elephants naturally appeared, their bodies as white as snow, each with six tusks, standing outside the palace gate.' 'Then someone came, and even five hundred gold treasuries, hidden away, naturally appeared.' 'Then someone came, and even in this place, the city of Kapilavastu, five hundred gardens naturally and suddenly appeared.' 'Then someone came, and even five hundred merchant leaders from other places, carrying much wealth and treasure, came to this city of Kapilavastu.' 'Then someone came, and even sent five hundred white parasols and five hundred golden vases as offerings, from various kings scattered like grains of rice, and sent messengers to inform me, saying: 'We are all awaiting Your Majesty's command, and will act according to your instructions.' 'Then someone came and said to me: 'May Your Majesty always be victorious, and may ten thousand girls be born in the homes of Kshatriyas and Brahmin elders.' Master! At that time, I thought: 'What vehicle should I take to safely bring my children back to Kapilavastu?' At that moment, a celestial chariot appeared in the sky, made of seven treasures, not man-made, suddenly appearing, upright and pleasing, adorned with various decorations.

。

「『大師！我于彼時，作是思惟：「誰負此輿？」是時四方自然而有四天子來，來已各各擔負寶輿，離地不遠，乘空而行。我于爾時，將是童子入于宮殿，覆復思惟：「今我童子，作何名也？」我更思惟：「其生之日，我一切利，自然而成。」我時知已，便作名字，號悉達多。

「『大師！爾時我復於此城內，諸有相師，能佔吉兇，一切召喚，示此童子，令其觀看：「汝等一切諸婆羅門，為我好觀此之童子，有何相貌？復有何怪？」而相師等，聞我語已，共瞻童子，各各相議，而報我言：「大王！汝得大利，如是童子，有大威德，生大王家，具足三十二大人相。若當有人具足如是丈夫相者，此人則有二種之行：若其在家，必定當作轉輪聖王，王四天下，七寶具足，乃至不用一切兵戈，如法治化；若其舍家修學聖道，必得作佛、多陀阿伽度、阿羅呵、三藐三佛陀，名聞遍滿一切世間。」

「『大師！我于爾時，將百味食，設彼一切諸婆羅門，皆悉充足，自恣佈施種種衣服。

「『大師！我于彼時，在此城內，所有街巷，四衢道頭，皆行佈施，須食與食，資財五行，皆持施與，乃至所得諸功德者，回施童子，為供養故

現代漢語譯本 『大師！那時，我這樣想：『誰來抬這輛車呢？』當時，四方自然出現了四位天子，他們各自來抬起寶車，離地不遠，乘空而行。那時，我將這個孩子帶入宮殿，又在想：『現在我的孩子，該叫什麼名字呢？』我進一步思考：『他出生的那天，我的一切利益，自然而然地就實現了。』我當時明白了，就給他取名為悉達多。 『大師！那時，我再次在這城裡，把所有能佔卜吉兇的相師都召來，讓他們看這個孩子，說：『你們這些婆羅門，好好看看這個孩子，他有什麼相貌？又有什麼奇異之處？』那些相師聽了我的話，一起觀看這個孩子，互相商議，然後告訴我：『大王！您得到了大利益，這樣的孩子，有大威德，出生在您這樣的王家，具備三十二種大丈夫的相貌。如果有人具備這樣的大丈夫相貌，這個人就會有兩種發展方向：如果他在家，必定會成為轉輪聖王，統治四天下，七寶具足，甚至不用任何兵器，就能依法治理天下；如果他捨棄家庭修行聖道，必定會成佛，成為多陀阿伽度、阿羅呵、三藐三佛陀，名聲傳遍一切世間。』 『大師！那時，我用各種美味佳餚，款待那些婆羅門，讓他們都吃得飽飽的，還隨意佈施各種衣服。 『大師！那時，我在這城裡，在所有的街巷，十字路口，都進行佈施，需要食物的就給食物，需要資財的就給資財，甚至把所獲得的功德，都回向給這個孩子，作為供養。』

English version 'Master! At that time, I thought, 『Who will carry this chariot?』 Then, four heavenly beings naturally appeared from the four directions. They each came and lifted the precious chariot, not far from the ground, and traveled through the air. At that time, I brought this child into the palace and pondered, 『Now, what should my child be named?』 I further considered, 『On the day of his birth, all my benefits were naturally achieved.』 I understood then and gave him the name Siddhartha. 'Master! At that time, I again summoned all the fortune-tellers in this city who could predict good and bad omens. I showed them this child and said, 『All of you Brahmins, carefully observe this child. What are his features? What are his unusual characteristics?』 The fortune-tellers, upon hearing my words, together looked at the child, discussed among themselves, and then reported to me, 『Great King! You have obtained great benefit. Such a child has great power and virtue. Born into a royal family like yours, he possesses the thirty-two marks of a great man. If someone possesses such marks of a great man, this person will have two paths: if he remains at home, he will surely become a Chakravartin king, ruling the four continents, possessing the seven treasures, and governing the world righteously without using any weapons; if he leaves home to cultivate the holy path, he will surely become a Buddha, a Tathagata, an Arhat, a Samyaksambuddha, and his fame will spread throughout all the worlds.』 'Master! At that time, I prepared a hundred flavors of food and provided for all those Brahmins, satisfying them all, and freely gave various clothes. 'Master! At that time, in this city, in all the streets and alleys, at the crossroads, I practiced giving. Those who needed food were given food, those who needed wealth were given wealth. Even the merits I obtained, I dedicated to the child as an offering.'

。大師！童子在胎初生之時，有如是等種種瑞相希奇之事未曾有法，諸如是等在胎生法，我今具白大師令知。今奉大師，如是佈施，唯愿大師！領受歡喜。』

「爾時尊者阿私陀仙，從童子父凈飯王邊，聞此微妙諸瑞相等，生大歡喜，不能自勝。從座而起辭王出宮，步至門外，即以右手，執那羅陀童子左臂，從門隱身，騰虛而行，向南天竺，下阿槃提聚落之時，阿私陀仙語那羅陀童子，作是言：『汝那羅陀童子當知！有佛出現於今世間，汝當彼邊，出家學道，修習梵行，久遠之時，大得利益，大得安樂。』時阿私陀，覆復思惟：『我滅度后，所有利養，世間名聞，一切皆是那羅童子悉收斂得。是故此之那羅童子，因利養故，世名聞故，盡其道行，不得精進，不得正念，不得信行，於三寶邊不能分別，此是佛陀，此是達摩，此是僧伽，是故名聞損彼自身。』

「爾時，尊者阿私陀仙更復思惟：『是凈飯王悉達童子，在何國地當得成於阿耨多羅三藐三菩提？覆在何處轉于清凈無上法輪？』如是少時思惟訖已，內心明見，知是童子其後于彼摩伽陀國，當得阿耨多羅三藐三菩提，波羅㮈國，轉於法輪

現代漢語譯本：『大師！當孩子在胎中初生時，有如此種種吉祥奇異之事，前所未有。關於這些胎中出生的種種情況，我現在都稟告大師，讓您知曉。現在我將這些佈施給大師，只希望大師能夠歡喜接受。』 當時，阿私陀仙人從孩子的父親凈飯王那裡，聽聞這些微妙的吉祥徵兆，心中非常歡喜，難以自持。他從座位上起身，向國王告辭出宮。走到宮門外，他用右手抓住那羅陀童子的左臂，從門口隱身，騰空而行，向南天竺方向飛去。當到達阿槃提聚落時，阿私陀仙人對那羅陀童子說：『你那羅陀童子應當知道，現在世間有佛出現，你應該到他那裡出家學道，修習梵行，長久之後，會獲得巨大的利益和安樂。』當時，阿私陀又想：『我去世后，所有的供養、世間的名聲，都會被那羅陀童子全部獲得。因此，這個那羅陀童子會因為貪圖供養和名聲，而不能精進修行，不能保持正念，不能堅定信仰，不能分辨三寶，不能分辨哪個是佛陀，哪個是佛法，哪個是僧伽。所以，名聲反而會損害他自身。』 當時，阿私陀仙人又想：『這個凈飯王的悉達童子，會在哪個國家證得無上正等正覺？又會在哪裡轉動清凈無上的法輪？』這樣思考了一會兒之後，他內心明瞭，知道這個童子將來會在摩伽陀國證得無上正等正覺，在波羅奈國轉動法輪。

English version: 'Master! When the child was first born from the womb, there were such auspicious and extraordinary events, unprecedented. I now report all these circumstances of birth from the womb to the master, so that you may know. Now I offer these gifts to the master, hoping that the master will accept them with joy.' At that time, the venerable Asita Rishi, upon hearing these subtle auspicious signs from the child's father, King Suddhodana, was overjoyed and could not contain himself. He rose from his seat, bid farewell to the king, and left the palace. Upon reaching the palace gate, he took hold of Narada's left arm with his right hand, concealed himself from the gate, and flew through the air towards South India. When they reached the village of Avanti, Asita Rishi said to Narada: 'You, Narada, should know that a Buddha has appeared in this world. You should go to him, renounce the world, practice the holy life, and in time, you will gain great benefit and happiness.' Then Asita thought again: 'After my death, all the offerings and worldly fame will be received by Narada. Therefore, this Narada, because of his desire for offerings and fame, will not be able to practice diligently, maintain right mindfulness, have firm faith, or distinguish the Three Jewels. He will not be able to discern which is the Buddha, which is the Dharma, and which is the Sangha. Therefore, fame will harm him.' At that time, the venerable Asita Rishi thought again: 'In which country will this Siddhartha, the son of King Suddhodana, attain Anuttara-samyak-sambodhi? And where will he turn the pure and unsurpassed Dharma wheel?' After contemplating for a short while, he clearly saw in his mind that this child would later attain Anuttara-samyak-sambodhi in the country of Magadha and turn the Dharma wheel in the country of Varanasi.

。『我於今者，當應將此那羅童子詣波羅㮈，造一精舍，安置立已，晝日三時，暗夜三時，向彼為其說佛名號，汝那羅陀，佛出於世！汝那羅陀，佛出於世！如是三稱，汝應彼邊，出家修道，勤行梵行，汝當后時，有大利益，得大安樂。』時阿私陀，作是念已，將那羅陀向波羅㮈，為造精舍，安置立已，晝夜六時，作是唱言：『汝那羅陀，佛興於世！』晝夜六時，如是三唱：『汝當出家，乃至后時，得大安樂。』時阿私陀如是方便，住世無量而取壽終。

「時阿私陀命終之後，其那羅陀侍者童子，於世間中，得大利養，得大名聞。時那羅陀，著世利養，貪名聞故，心不自定，不能增進，以求利養，不知足故，不能自念，不能自信，不能分別，此是佛耶？此是法耶？此是僧耶？彼阿私陀命終之後，時凈飯王語諸國師婆羅門言：『大師當知！今此太子，既生王宮，不久必當行於聖行，證得聖道，猶如尊者大阿私陀仙人授記。此言真實，恐當不虛，必應如是。大師！我王種族，若為嗣立，當大損減。』其婆羅門諸國師，報凈飯王言：『大王！今者莫作是念，如我授記，此之太子，必當定作轉輪聖王。如我等語，終無有異。』

「時凈飯王語國師言：『仁等大師！汝於今者非阿私陀聖師之言，此語虛謬

現代漢語譯本：『我如今應當將這個那羅童子帶到波羅奈，建造一座精舍，安置好后，白天三次，夜晚三次，向他宣說佛的名號，『你那羅陀，佛出世了！你那羅陀，佛出世了！』這樣稱說三次，你應當在那裡出家修道，勤奮修行梵行，你將來會有大利益，得到大安樂。』當時阿私陀這樣想后，就將那羅陀帶到波羅奈，為他建造精舍，安置好后，白天夜晚六次，這樣唱道：『你那羅陀，佛出世了！』白天夜晚六次，這樣唱三次：『你應當出家，乃至將來，得到大安樂。』當時阿私陀用這樣的方便，在世間住了無量時間而去世。 現代漢語譯本：『當時阿私陀去世后，他的侍者童子那羅陀，在世間得到很大的供養，得到很大的名聲。當時那羅陀，貪著世間的利益供養，貪圖名聲，心不能安定，不能進步，因為追求利益供養，不知滿足，不能自己思考，不能相信自己，不能分辨，這是佛嗎？這是法嗎？這是僧嗎？』在阿私陀去世后，凈飯王對各位國師婆羅門說：『大師們應當知道！現在這個太子，既然生在王宮，不久必定會修行聖道，證得聖果，就像尊者大阿私陀仙人授記的那樣。這個預言真實不虛，必定會這樣。大師們！我們王族如果讓他繼承王位，將會大大衰減。』各位婆羅門國師回答凈飯王說：『大王！現在不要這樣想，按照我們授記，這個太子必定會成為轉輪聖王。我們說的話，絕對不會有錯。』 現代漢語譯本：『當時凈飯王對國師們說：『各位大師！你們現在說的不是阿私陀聖師的話，這話是虛假的。』

English version: 'Now, I should take this Narada boy to Varanasi, build a monastery, and after settling him there, three times during the day and three times at night, I will proclaim the Buddha's name to him, saying, 'You, Narada, the Buddha has appeared in the world! You, Narada, the Buddha has appeared in the world!' After saying this three times, you should renounce the world there, practice the Dharma diligently, and you will have great benefits and great happiness in the future.' At that time, Asita, after thinking this, took Narada to Varanasi, built a monastery for him, and after settling him there, six times during the day and night, he chanted, 'You, Narada, the Buddha has appeared in the world!' Six times during the day and night, he chanted three times, 'You should renounce the world, and in the future, you will attain great happiness.' At that time, Asita used this method, lived in the world for countless time, and then passed away. English version: 'After Asita passed away, his attendant boy, Narada, received great offerings and great fame in the world. At that time, Narada, being attached to worldly benefits and fame, could not settle his mind, could not progress, and because he sought benefits and offerings, he was not content, could not reflect on himself, could not believe in himself, and could not distinguish, is this the Buddha? Is this the Dharma? Is this the Sangha?' After Asita passed away, King Suddhodana said to the royal preceptors and Brahmins, 'Masters, you should know! Now that this prince is born in the royal palace, he will soon practice the holy path and attain the holy fruit, just as the venerable great sage Asita prophesied. This prophecy is true and will surely come to pass. Masters! If we let him inherit the throne, our royal family will greatly decline.' The Brahmin royal preceptors replied to King Suddhodana, 'Great King! Do not think this way now. According to our prophecy, this prince will surely become a Chakravartin king. What we say will never be wrong.' English version: 'At that time, King Suddhodana said to the royal preceptors, 'Masters! What you are saying now is not the words of the holy teacher Asita; these words are false.'

。』時彼國師婆羅門等，更報王言：『彼仙人語，若其不虛，言是實者，大王！今應須作方便，及年少時，增益世事，當觀太子，著於何者？漸漸更加，如是則彼自愛家居，不向山林，修于苦行。』

「時，凈飯王復問國師婆羅門言：『此事云何？』時國師等復白王言：『大王！當知，往古諸仙，或飲風露，或食花果，或食根藥，著樹皮衣，少欲知足。彼等諸仙，猶愛俗事，一著於世，尚生放逸。況復太子，日日習近，一切諸根，自然染著。以王勢力具足功德，住在家內，能捨出家，無有是處。』時凈飯王復作是言：『此事如是，如大師語，世間亦有方便之事，如大師說。但彼大仙阿私陀說，必不虛言，是故我心常生疑惑。』時凈飯王思惟如是未來之事，心疑猶預，即集群臣諸釋種族，而告之言：『我敕汝等！若見太子增長之時，莫向彼前說阿私陀授記之事。所以者何？太子若聞如此語者，其喜不捨菩提之心。』

「時，凈飯王復更重告諸臣等言：『卿諸臣等！為我太子，國內所有禁繫囚徒，皆悉放赦，令得解脫，乃至一切諸禽獸等，亦並放舍。』復告國師婆羅門言：『大師！若知所有精進婆羅門等，或百或千，聚集之處，隨意所須，悉皆佈施

當時，那個國家的國師婆羅門等人，又對國王說：『那個仙人說的話，如果不是虛假的，說的是真的，大王！現在應該想辦法，趁太子年少的時候，讓他多接觸世俗的事情，觀察太子喜歡什麼？漸漸地增加他所喜歡的，這樣他就會愛戀家庭，不會去山林，修苦行。』 當時，凈飯王又問國師婆羅門說：『這件事該怎麼辦？』國師等人又對國王說：『大王！您應該知道，古代的那些仙人，有的喝風飲露，有的吃花果，有的吃草根，穿樹皮衣服，少欲知足。他們這些仙人，尚且會貪戀世俗的事情，一旦執著於世俗，就會放縱自己。更何況太子，每天都接觸各種感官享受，自然會沉溺其中。憑藉大王的權勢和功德，讓太子住在家裡，他怎麼可能捨棄家庭出家呢？』當時，凈飯王又說：『這件事確實如此，就像大師說的那樣，世間也有很多方法可以做到，就像大師說的那樣。但是那個大仙阿私陀說的話，一定不會是假的，所以我心裡常常感到疑惑。』當時，凈飯王思考著未來的事情，心中疑惑猶豫，就召集大臣和釋迦種族的人，告訴他們說：『我命令你們！如果看到太子長大，不要在他面前說阿私陀授記的事情。為什麼呢？太子如果聽到這樣的話，他就會更加堅定不移地追求菩提之心。』 當時，凈飯王又再次告誡大臣們說：『各位大臣！爲了我的太子，國內所有被關押的囚犯，都全部赦免，讓他們獲得自由，甚至包括所有的飛禽走獸，也都放生。』又告訴國師婆羅門說：『大師！如果知道有精進修行的婆羅門，無論是一百個還是一千個，聚集的地方，他們需要什麼，都隨意佈施給他們。』

At that time, the state preceptor Brahmins and others said to the king, 'If what that sage said is not false, if it is true, Your Majesty! Now you should devise a plan, and while the prince is young, increase his exposure to worldly affairs. Observe what the prince is fond of, and gradually increase those things. In this way, he will love his home and not go to the mountains to practice asceticism.' Then, King Suddhodana asked the state preceptor Brahmins, 'What should be done about this matter?' The state preceptors and others replied to the king, 'Your Majesty! You should know that the ancient sages, some drank wind and dew, some ate flowers and fruits, some ate roots and herbs, and wore bark clothing, with few desires and contentment. Even those sages still loved worldly affairs, and once attached to the world, they would become indulgent. How much more so the prince, who daily experiences all kinds of sensory pleasures, will naturally become addicted to them. With Your Majesty's power and merit, if the prince stays at home, there is no way he would abandon his home to become a monk.' Then King Suddhodana said, 'This matter is indeed as you say, just as the master said, there are ways to achieve this in the world, as the master said. But what that great sage Asita said must not be false, so my heart is always filled with doubt.' At that time, King Suddhodana pondered about the future, his heart filled with doubt and hesitation. He then gathered his ministers and the Shakya clan, and told them, 'I command you! If you see the prince growing up, do not mention the prophecy of Asita in front of him. Why? If the prince hears these words, he will be even more determined to pursue the mind of enlightenment.' Then, King Suddhodana again admonished his ministers, 'My ministers! For the sake of my prince, all the prisoners in the country should be pardoned and released, and even all the birds and beasts should be set free.' He also told the state preceptor Brahmins, 'Master! If you know of any diligent Brahmins, whether a hundred or a thousand, gathered in any place, whatever they need, give it to them freely.'

。所有天祠及神廟堂，皆令修治，依法祭祀，為我太子，令得大福。』爾時國師婆羅門等，即依王命，四方召得三萬二千諸婆羅門，日別令入凈飯王宮，所有資財，悉持佈施，滿七日夜，所有功德，回施太子，愿令增進。而有偈說：

「『凈飯王心大歡喜，　　以生福德太子故， 　　一切群臣皆聚集，　　天下囚繫普放恩， 　　誕育既稱適本心，　　殷重欲為作生法。 　　持彼百千乳牛犢，　　皆金裝角銀飾蹄， 　　年齒悉壯毛色鮮，　　各各從犢隨其後， 　　膚體充肥多乳汁，　　一頭一捋得十斗， 　　更有無量種珍奇，　　錢財谷帛諸雜物， 　　為令太子增益故，　　佈施于彼婆羅門。』

佛本行集經卷第十 大正藏第 03 冊 No. 0190 佛本行集經

佛本行集經卷第十一

隋天竺三藏阇那崛多譯

姨母養育品第十

「爾時太子既以誕生，適滿七日，其太子母摩耶夫人，更不能得諸天威力，復不能得太子在胎所受快樂，以力薄故，其形羸瘦，遂便命終。

「（或有師言：『摩耶夫人，壽命算數，唯在七日，是故命終。雖然但往昔來常有是法，其菩薩生滿七日已，而菩薩母皆取命終

『所有天祠和神廟，都要修繕治理，按照規矩祭祀，爲了我的太子，讓他得到大福。』當時，國師婆羅門等人，就按照國王的命令，從四面八方召集了三萬二千名婆羅門，每天讓他們進入凈飯王的宮殿，把所有的財物都拿出來佈施，持續了七天七夜，把所有的功德，都回向給太子，希望他能增長福德。還有偈語說： 『凈飯王心中非常歡喜，因為生了有福德的太子，所有的大臣都聚集在一起，天下所有的囚犯都得到赦免，因為太子的誕生符合他的心意，所以他非常重視，想要為太子舉行誕生儀式。他拿出成百上千的乳牛犢，它們的角都用金子裝飾，蹄子用銀子裝飾，年齡都正值壯年，毛色鮮亮，每頭牛犢都跟著自己的母親，身體肥壯，乳汁充足，每頭牛每天能擠出十斗奶。還有無數種珍奇的寶物，錢財、穀物、絲綢等各種雜物，爲了讓太子增長福德，都佈施給了那些婆羅門。』 《佛本行集經》卷第十 大正藏第 03 冊 No. 0190 《佛本行集經》 《佛本行集經》卷第十一 隋朝天竺三藏阇那崛多譯 姨母養育品第十 『當時，太子已經誕生，剛滿七天，他的母親摩耶夫人，就失去了諸天的威力，也無法再感受到太子在胎中所受的快樂，因為身體虛弱，形體消瘦，於是就去世了。 『（有的老師說：『摩耶夫人的壽命，只有七天，所以就去世了。雖然如此，但從過去到現在，一直都有這樣的規律，菩薩出生滿七天後，菩薩的母親都會去世。』）

'All the heavenly shrines and temples should be repaired and managed, and sacrifices should be made according to the rules, for the sake of my crown prince, so that he may receive great blessings.' At that time, the national teacher, the Brahmins, and others, according to the king's order, summoned 32,000 Brahmins from all directions, and every day they were allowed to enter King Suddhodana's palace, and all the wealth was taken out for almsgiving, which lasted for seven days and seven nights. All the merits were dedicated to the crown prince, hoping that he would increase his merits. There is also a verse that says: 'King Suddhodana was very happy in his heart, because a blessed crown prince was born. All the ministers gathered together, and all the prisoners in the world were pardoned. Because the birth of the crown prince was in accordance with his wishes, he attached great importance to it and wanted to hold a birth ceremony for the crown prince. He took out hundreds of thousands of milk calves, their horns were decorated with gold, and their hooves were decorated with silver. They were all in their prime, with bright fur. Each calf followed its mother. Their bodies were plump and full of milk. Each cow could produce ten dou of milk per day. There were also countless kinds of rare treasures, money, grains, silk, and other miscellaneous items, all of which were given to those Brahmins in order to increase the crown prince's merits.' The Sutra of the Collection of the Buddha's Original Acts, Volume 10 Taisho Tripitaka, Volume 03, No. 0190, The Sutra of the Collection of the Buddha's Original Acts The Sutra of the Collection of the Buddha's Original Acts, Volume 11 Translated by the Indian Tripitaka Master Jnanagupta of the Sui Dynasty Chapter 10: The Nurturing by the Aunt 'At that time, the crown prince had already been born, and it had just been seven days. His mother, Queen Maya, lost the power of the gods, and could no longer feel the joy that the crown prince had received in the womb. Because her body was weak and her figure was thin, she passed away. '(Some teachers say: 'Queen Maya's lifespan was only seven days, so she passed away. Although this is the case, from the past to the present, there has always been such a rule that after the Bodhisattva is born for seven days, the Bodhisattva's mother will pass away.')'

何以故？以諸菩薩幼年出家，母見是事，其心碎裂，即便命終。』）

「（薩婆多師復作是言：『其菩薩母，見所生子，身體洪滿，端正可喜，於世少雙，既睹如是希奇之事未曾有法，歡喜踴躍，遍滿身中，以不勝故，即便命終。』）

「爾時，摩耶國大夫人命終之後，即便往生忉利天上。生彼天已，即有勝妙無量無邊諸天婇女，左右圍繞，前後翼從，各各持于無量無邊供養之具、曼陀羅等，詣菩薩所，處處遍散。為欲供養于菩薩故，從虛空下，漸漸而墜到於人間凈飯王宮。到王宮已，語凈飯王，而作是言：『大王！當知，我得善利，善生人間，我于往昔，胎懷于彼清凈眾生大王童子，滿足十月受于快樂，今我生於三十三天，還受快樂如前不異，彼樂此樂，一種無殊。大王！從今已往，愿莫為我受大憂苦。從今已去，我更不生。』時彼摩耶，即以天身而說偈言：

「『一切怨親平等心，　　精進勇猛無暫息， 　　善思真如實諦理，　　念無錯亂有始終。 　　形體炳著真金容，　　諸根寂靜善調御， 　　我子巧能說諸法，　　善行頂禮最勝尊。』

「爾時摩耶說此偈已，即便隱身忽然不現，還彼天宮

現代漢語譯本：這是什麼緣故呢？因為菩薩年幼時就出家，母親見到這種情況，內心悲痛欲絕，隨即就去世了。 （薩婆多師又這樣說：『菩薩的母親，見到自己所生的孩子，身體高大豐滿，端正俊美，世間少有，既然看到這樣稀奇從未有過的景象，歡喜雀躍，遍佈全身，因為承受不住，就去世了。』） 當時，摩耶王后去世之後，就往生到忉利天。生到天上后，立刻有無數勝妙的天女，左右圍繞，前後跟隨，各自拿著無數的供養物品、曼陀羅花等，來到菩薩所在的地方，到處散佈。爲了供養菩薩，從虛空中降落，漸漸來到人間凈飯王的宮殿。到達王宮后，對凈飯王說：『大王！您應當知道，我得到了善報，善生人間，我過去曾懷著那位清凈眾生大王童子，滿足十個月享受快樂，現在我生到三十三天，仍然像以前一樣享受快樂，那裡的快樂和這裡的快樂，沒有絲毫差別。大王！從今以後，希望您不要為我承受巨大的憂愁痛苦。從今以後，我不會再投生了。』當時，摩耶就以天身說了偈語： 『對一切怨恨和親愛的人都平等對待，精進勇猛沒有片刻停息，善於思考真如實諦的道理，念頭沒有錯亂始終如一。 形體光彩奪目如同真金，諸根寂靜善於調伏，我的孩子善於宣說諸法，善行頂禮最殊勝的尊者。』 當時摩耶說完這偈語后，就隱身忽然消失不見，回到天宮去了。

English version: Why is that? Because when the Bodhisattva was young and left home, his mother, upon seeing this, was heartbroken and immediately passed away. (The Sarvāstivādin teacher further stated: 'The Bodhisattva's mother, seeing her son, whose body was large and full, upright and handsome, rare in the world, having witnessed such a rare and unprecedented sight, was filled with joy and excitement throughout her body, and because she could not bear it, she passed away.') At that time, after Queen Māyā passed away, she was reborn in the Trāyastriṃśa Heaven. Having been born in that heaven, she immediately had countless wonderful heavenly maidens surrounding her, attending her from the front and back, each holding countless offerings, mandalas, and so on, and they went to the place where the Bodhisattva was, scattering them everywhere. In order to make offerings to the Bodhisattva, they descended from the sky, gradually falling to King Śuddhodana's palace in the human world. Having arrived at the palace, she spoke to King Śuddhodana, saying: 'Great King! You should know that I have obtained good fortune, having been born well in the human world. In the past, I carried that pure being, the great king's son, for ten months, enjoying happiness. Now I am born in the Thirty-Three Heavens, and I still enjoy happiness as before, with no difference between that happiness and this happiness. Great King! From now on, I hope you will not suffer great sorrow and pain for me. From now on, I will not be reborn again.' At that time, Māyā, in her heavenly form, spoke a verse: 'Treating all enemies and loved ones with an equal mind, diligently and bravely without a moment's rest, skillfully contemplating the true and real principles of reality, with thoughts that are not confused, from beginning to end. The form is radiant like true gold, the senses are tranquil and well-controlled, my child is skilled in expounding all dharmas, and practices well, bowing to the most supreme one.' At that time, after Māyā spoke this verse, she concealed herself and suddenly disappeared, returning to her heavenly palace.

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「時，凈飯王見其摩耶國大夫人命終之後，即便喚召諸釋種親年德長者，皆令雲集，而告之言：『汝等眷屬並是國親，今是童子嬰孩失母，乳哺之寄將付囑誰，教令養育使得存活？誰能依時看視瞻護？誰能至心令善增長？誰能憐愍，愛如己生，攜抱捧持？以慈心故，功德心故，歡喜心故。』時有五百釋種新婦，彼等新婦各各唱言：『我能養育，我能瞻看。』時釋種族語彼婦言：『汝等一切，年少盛壯，意耽色慾，汝等不能依時養育，亦復不能依法慈憐；唯此摩訶波阇波提，親是童子真正姨母，是故堪能將息養育童子之身，亦復堪能奉事大王。』彼諸釋種一切和合，勸彼摩訶波阇波提，為母養育。

「時，凈飯王即將太子，付囑姨母摩訶波阇波提，以是太子親姨母故，而告之言：『善來夫人！如是童子，應當養育，善須護持，應令增長，依時澡浴。』又別簡取三十二女，令助養育，以八女人擬抱太子，以八女人洗浴太子，以八女人令乳太子，以八女人令其戲弄。

「其凈飯王，產生二子；一者太子，字悉達多；二名難陀。

「其白飯王，亦有二子：第一名難提迦，第二名為婆提唎迦。

「其斛飯王，亦有二子：第一名阿難多，第二名為提婆達多

現代漢語譯本 當時，凈飯王看到他的摩耶夫人去世后，立即召集了釋迦族的年長德高的長者們，讓他們都聚集在一起，並告訴他們說：『你們這些眷屬都是國家的親人，現在這個孩子失去了母親，哺乳的重任將要託付給誰，教導養育才能讓他存活？誰能按時照看和守護？誰能真心讓他健康成長？誰能憐憫，像愛自己一樣愛他，抱持他？因為慈悲心，功德心，歡喜心的緣故。』當時有五百位釋迦族的新媳婦，她們各自說道：『我能養育，我能照看。』當時釋迦族人對這些媳婦說：『你們都還年輕力壯，沉迷於**，你們不能按時養育，也不能依法慈愛；只有摩訶波阇波提，是這個孩子真正的姨母，所以她能夠照顧養育這個孩子，也能夠侍奉大王。』那些釋迦族人一致同意，勸說摩訶波阇波提，作為母親來養育這個孩子。 當時，凈飯王就把太子託付給姨母摩訶波阇波提，因為她是太子的親姨母，並告訴她說：『夫人，您來得正好！這個孩子，應當養育，好好保護，讓他成長，按時洗澡。』又另外挑選了三十二個女子，幫助養育，其中八個女子負責抱太子，八個女子負責給太子洗澡，八個女子負責給太子餵奶，八個女子負責逗太子玩耍。 凈飯王生了兩個兒子；一個兒子是太子，名叫悉達多；另一個名叫難陀。 白飯王也有兩個兒子：第一個名叫難提迦，第二個名叫婆提唎迦。 斛飯王也有兩個兒子：第一個名叫阿難多，第二個名叫提婆達多。

English version At that time, King Suddhodana, seeing that his Queen Maya had passed away, immediately summoned the elders of the Shakya clan, those who were of advanced age and virtue, and gathered them together. He told them, 'You, my kinsmen, are all relatives of the kingdom. Now this child has lost his mother. To whom shall we entrust the responsibility of nursing him, so that he may live? Who can watch over and protect him in due time? Who can sincerely ensure his healthy growth? Who can have compassion, love him as their own, and hold him in their arms? Because of compassion, merit, and joy.' At that time, there were five hundred new brides of the Shakya clan, and each of them said, 'I can raise him, I can look after him.' Then the Shakya clan members said to these brides, 'You are all young and vigorous, and are engrossed in **. You cannot raise him in due time, nor can you be compassionate according to the Dharma. Only Mahapajapati, who is the child's true aunt, is capable of caring for and raising this child, and is also capable of serving the king.' All the Shakya clan members agreed and persuaded Mahapajapati to raise the child as his mother. Then, King Suddhodana entrusted the prince to his aunt, Mahapajapati, because she was the prince's true aunt, and told her, 'Welcome, madam! This child should be raised, well protected, allowed to grow, and bathed in due time.' He also selected thirty-two women to help with the upbringing, with eight women to hold the prince, eight women to bathe the prince, eight women to nurse the prince, and eight women to play with the prince. King Suddhodana had two sons; one son was the prince, named Siddhartha; the other was named Nanda. King Bhaat also had two sons: the first was named Nandika, and the second was named Bhadrika. King Drona also had two sons: the first was named Ananda, and the second was named Devadatta.

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「甘露飯王，亦有二子：第一名為阿尼盧豆，第二名為摩訶那摩。

「凈飯王妹，名阿彌多質多𡆗(隋言甘露味)，生於一子，名為底沙。

「是時摩訶波阇波提，太子姨母，白凈飯王作如是言：『謹依王敕，不敢乖違。』時波阇波提依于王命，養育太子。譬如日月，從初一日，至十五日，清凈圓滿，養育太子，亦復如是，漸漸增長。又復譬如尼拘陀樹，得種好地，而漸增長，后成大樹，太子如是，日日增長。從其太子出生已來，凈飯王家，日日增長一切財利，金銀珍寶，二足四足，無所乏少，而說偈言：

「五穀及財寶，　　金銀諸衣服， 　或造或不造，　　自然得充足。 　童子及慈母，　　乳酪酥常豐， 　慈母少乳者，　　悉皆得盈溢。

「時，凈飯王所有怨仇，自然皆悉生平等心，平等心已，漸生親厚。既生親厚，共王同心，即便牢固，一心一意，同願同行，風雨隨時，無諸災雹，亦無擾亂。少種多收，彼諸苗稼，一切藥草，樹木園林，隨色長色，諸香豐足，隨味具味，依限成熟，終不過時，皆是太子威德力故。一切城內，所懷妊者，安隱得生。又諸人民，無眾疫橫，亦無夭死，以此太子威德力故

現代漢語譯本 『甘露飯王』，也有兩個兒子：第一個名叫阿尼盧豆，第二個名叫摩訶那摩。 『凈飯王』的妹妹，名叫阿彌多質多（隋朝時稱為甘露味），生了一個兒子，名叫底沙。 當時，摩訶波阇波提，也就是太子的姨母，對凈飯王說：『我謹遵王命，不敢違背。』當時，波阇波提遵從王的命令，養育太子。就像日月，從初一到十五，清凈圓滿，養育太子也是如此，漸漸長大。又像尼拘陀樹，得到肥沃的土地，逐漸生長，後來成為大樹，太子也是這樣，日漸成長。自從太子出生以來，凈飯王家，每天都增加各種財富，金銀珠寶，兩足四足的牲畜，沒有缺少，並說了偈語： 『五穀和財寶，金銀和各種衣服，無論是製造的還是沒有製造的，自然都充足。童子和慈母，乳酪和酥油常常豐盛，那些奶水少的慈母，也都得到充足的奶水。』 當時，凈飯王所有的仇敵，自然都生起了平等心，有了平等心之後，逐漸變得親近。既然變得親近，就和國王同心同德，變得牢固，一心一意，同心同願，風調雨順，沒有災害和冰雹，也沒有動亂。少量播種就能獲得大量收穫，那些莊稼，所有的藥草，樹木園林，都隨著顏色生長，各種香氣充足，各種味道俱全，按時成熟，絕不會過時，這都是因為太子的威德之力。城裡所有懷孕的人，都能平安生產。而且人民沒有瘟疫橫行，也沒有夭折，這也是因為太子的威德之力。

English version 'King Sweet Rice' also had two sons: the first was named Aniruddha, and the second was named Mahanama. King Suddhodana's sister, named Amitaprabha (called 'Sweet Taste' in the Sui Dynasty), gave birth to a son named Tishya. At that time, Mahaprajapati, the prince's aunt, said to King Suddhodana: 'I respectfully obey your command and dare not disobey.' Then, Prajapati, following the king's order, raised the prince. Just like the sun and moon, from the first day to the fifteenth day, becoming clear and full, the nurturing of the prince was also like this, gradually growing. It was also like a banyan tree, which, when planted in good soil, gradually grows and later becomes a large tree; the prince was also like this, growing day by day. Since the prince's birth, King Suddhodana's household increased in wealth every day, with gold, silver, jewels, two-legged and four-legged animals, nothing was lacking, and a verse was spoken: 'Grains and treasures, gold, silver, and all kinds of clothing, whether made or not, are naturally abundant. Children and loving mothers, milk, cheese, and ghee are always plentiful; those loving mothers with little milk, all receive an abundance.' At that time, all of King Suddhodana's enemies naturally developed equal minds, and having equal minds, they gradually became close. Having become close, they were of one mind with the king, becoming firm, with one heart and one mind, with the same wishes and actions, the wind and rain were timely, there were no disasters or hail, and there was no disturbance. A small amount of sowing yielded a large harvest, those crops, all the medicinal herbs, trees, and gardens, grew according to their colors, all fragrances were abundant, all flavors were complete, they matured on time, never late, all because of the prince's majestic power. All pregnant women in the city gave birth safely. Moreover, the people had no epidemics, nor did they die young, also because of the prince's majestic power.

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。側近所有一切人民，長者居士，各各自守，不相求及，無此求彼，彼當與我，設令因事，所須少多，貸換假借，彼應多與，不生是念，須若干者，即與若干。城內人民，各各相尊，孝養父母，敬事師長，以是太子威德力故。亦如往昔，如法行行，一切諸王，人民士庶，皆依法行，悉持十善，具足而行，國內無怖，五穀豐登，遠離饑儉。如是如是，凈飯王國，一切境內，無有饑儉，亦無驚怖。五穀豐饒，一切人民，如法而行，種種佈施，作諸功德。造諸園林，造諸大義井泉池渠，皆悉自現。天舍廟堂，曹局省府，皆亦自然。人無枉橫，一切人民，皆並歡喜，猶如天上，無有差殊。以于太子威德力故，如是諸事，莫不成就。如偈所說：

「『人民順尊教，　　不慳亦不惜， 　　無不如法行，　　慈心不起殺。 　　飢渴既得解，　　飲食皆充足， 　　一切悉歡喜，　　並受如天樂。』

「時，凈飯王過軫宿辰，取角宿日，為大子作眾寶瓔珞，所謂手腕指脛，釧镮首飾，雜寶勝妙，華鬘頸繫。種種瓔珞，珠璣印文，指環臂𤦲腰珮，金縷為帶，金鈴寶網，種種摩尼，為莊嚴具，靴履革屣，雜寶莊嚴，其天寶冠，最勝殊妙

現代漢語譯本 周圍所有的人民，無論是年長的居士還是普通百姓，都各自安守本分，不互相索取，沒有『我需要他給我』的想法。即使因為事情需要，無論多少，借貸週轉時，對方應該多給，也不要產生『我需要多少，就給多少』的念頭。城裡的人民，都互相尊重，孝順父母，尊敬師長，這都是因為太子的威德力量。也像過去一樣，依法行事，所有的國王、人民和士人，都依法行事，都奉行十善，並且圓滿地實踐。國內沒有恐懼，五穀豐收，遠離饑荒。就這樣，凈飯王的王國，整個境內，沒有饑荒，也沒有驚恐。五穀豐饒，所有的人民，都依法行事，進行各種佈施，做各種功德。建造各種園林，建造各種大型的義井、泉池、水渠，都自然而然地出現。天上的宮殿、廟堂、曹局、省府，也都自然而然地出現。人們沒有冤屈，所有的人民，都非常歡喜，就像在天上一樣，沒有差別。因為太子的威德力量，這些事情，沒有不成就的。正如偈語所說： 『人民順從尊者的教誨，不吝嗇也不吝惜，沒有不依法行事的，慈悲心腸不殺生。飢渴的人得到解決，飲食都充足，所有人都歡喜，都享受像天上的快樂。』 當時，凈飯王過了軫宿辰，選擇了角宿日，為太子製作各種寶貴的瓔珞，包括手腕、手指、小腿的釧、環、首飾，各種珍寶精美的花鬘、項鍊。各種瓔珞、珠璣印文、戒指、臂環、腰佩，用金線做成的腰帶，金鈴寶網，各種摩尼寶珠，作為裝飾品，靴子、鞋子，用各種珍寶裝飾，那頂天寶冠，最為殊勝美妙。

English version All the people around, whether elders, lay practitioners, or commoners, each kept to their own duties, not seeking from each other, without the thought of 'I need him to give me.' Even if due to circumstances, whether little or much is needed, when borrowing or exchanging, the other should give more, without the thought of 'I need this much, so give this much.' The people in the city all respect each other, are filial to their parents, and respect their teachers, all because of the power and virtue of the prince. Just like in the past, they act according to the law, all the kings, people, and scholars act according to the law, all practice the ten virtues, and fulfill them completely. There is no fear in the country, the five grains are abundant, and famine is far away. Thus, in the kingdom of King Suddhodana, throughout the entire territory, there is no famine, nor is there any fear. The five grains are plentiful, all the people act according to the law, perform various acts of charity, and do various meritorious deeds. Various gardens are built, various large righteous wells, springs, ponds, and canals all appear naturally. Heavenly palaces, temples, offices, and provincial governments also appear naturally. People have no grievances, and all the people are very happy, just like in heaven, without any difference. Because of the power and virtue of the prince, these things are all accomplished. As the verse says: 'The people follow the teachings of the venerable ones, are not stingy nor do they begrudge, there is no one who does not act according to the law, with compassionate hearts they do not kill. Those who are hungry and thirsty are relieved, food and drink are sufficient, everyone is happy, and all enjoy happiness like that of the heavens.' At that time, King Suddhodana, having passed the Zhen constellation and chosen the Jiao constellation day, made various precious ornaments for the prince, including bracelets for the wrists, fingers, and calves, rings, necklaces, various precious and exquisite flower garlands, and necklaces. Various ornaments, pearl-studded seals, rings, armlets, waist pendants, belts made of gold thread, golden bell nets, various mani jewels, as decorations, boots, shoes, decorated with various treasures, and the heavenly crown, which was the most supreme and wonderful.

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。復有五百釋種諸親，為于太子，各造一具，雜妙瓔珞，如上莊嚴，作已將詣凈飯王所，而白王言：『善哉大王！我等所造，此妙瓔珞，七日七夜，唯愿大王！以此瓔珞，莊嚴太子，當令我等不空疲勞。』時，凈飯王于其晨朝鬼宿之日，共一國師婆羅門，名優陀耶那，是優陀夷比丘之父，並及五百諸婆羅門，皆唱是言：『甚大吉祥。』共將太子，至彼一園，名曰無垢清凈莊嚴。往昔已來，貴之如塔。時彼園內，復有無量無邊百千一切眾生，男子婦人，童男童女，相喚云會，集聚彼園，欲觀太子。復更別駕一乘大車，載置種種瓔珞金銀飲食衣服，悉令充備，于迦毗羅城內，街術四衢道頭，及諸小巷，諸如是處，設大布施，高聲唱言：『凡所須者，皆悉給與。』如是駕在太子前行。復有八千雜種音樂，作種種聲，虛空自雨無量無邊雜妙花雨。復有無量百千諸女，皆以種種諸寶瓔珞，莊飾其身，在於閣上，或在高臺，或在卻敵，或在城頭，及女墻邊，或城樓上，或窗牖中，或居堂脊，或立屋頭，手執諸華，觀看太子，以花逆散於太子前。復有八千諸天寶女，手執掃帚，身體莊嚴，在太子先，耘除道路。一切釋種眷屬諸親，並悉在於凈飯王側及太子前，次第而行

現代漢語譯本：又有五百釋迦族的親屬，爲了太子，各自製作了一套精美的瓔珞，像之前那樣裝飾華麗。製作完成後，他們帶著瓔珞來到凈飯王那裡，對他說：『大王吉祥！我們製作的這些精美瓔珞，歷時七天七夜，只希望大王您能用這些瓔珞來裝飾太子，這樣我們才不會白費力氣。』當時，凈飯王在鬼宿日的早晨，與一位名叫優陀耶那的國師婆羅門（他是優陀夷比丘的父親），以及五百位婆羅門，一同高呼：『非常吉祥！』他們一起帶著太子，來到一個名為無垢清凈莊嚴的園林。這個園林自古以來就被視為珍寶。當時，園內聚集了無數的男女老少，他們互相呼喚，聚集在園中，想要觀看太子。此外，他們還特地準備了一輛大車，裝載著各種瓔珞、金銀、食物和衣服，應有盡有。在迦毗羅城的街道、十字路口、小巷等地方，他們廣施佈施，高聲喊道：『凡是需要的，都可以拿走。』這輛車在太子前面開路。還有八千種不同的樂器，奏出各種美妙的音樂，天空中也自然降下無數的花雨。還有無數的女子，她們用各種珍寶瓔珞裝飾自己，有的在樓閣上，有的在高臺上，有的在城墻邊，有的在城樓上，有的在窗戶里，有的在屋脊上，有的在屋頂上，她們手持鮮花，觀看太子，並將鮮花撒向太子前方。還有八千位天女，手持掃帚，裝飾華麗，在太子前面清掃道路。所有釋迦族的親屬，都跟在凈飯王和太子身邊，依次前行。 現代漢語譯本：又有五百釋迦族親眷，爲了太子，各自打造了一套精美的瓔珞，裝飾得如同之前一樣華麗。製作完畢后，他們帶著瓔珞來到凈飯王面前，稟告說：『大王吉祥！我們製作的這些精美瓔珞，耗時七天七夜，只願大王您能用這些瓔珞來裝扮太子，這樣我們才不至於白費心血。』當時，凈飯王在鬼宿日的清晨，與一位名叫優陀耶那的國師婆羅門（他是優陀夷比丘的父親），以及五百位婆羅門，一同高聲宣告：『大吉大利！』他們一同帶著太子，前往一個名為無垢清凈莊嚴的園林。這個園林自古以來就被視為珍貴之地。當時，園內聚集了無數的男女老少，他們互相呼喚，聚集在園中，想要一睹太子的風采。此外，他們還特地準備了一輛大車，裝載著各種瓔珞、金銀、食物和衣物，應有盡有。在迦毗羅城的街道、十字路口、小巷等地方，他們廣施佈施，高聲呼喊：『凡是需要的，都可以拿走。』這輛車在太子前面開路。還有八千種不同的樂器，奏出各種美妙的音樂，天空中也自然降下無數的花雨。還有無數的女子，她們用各種珍寶瓔珞裝飾自己，有的在樓閣上，有的在高臺上，有的在城墻邊，有的在城樓上，有的在窗戶里，有的在屋脊上，有的在屋頂上，她們手持鮮花，觀看太子，並將鮮花撒向太子前方。還有八千位天女，手持掃帚，裝飾華麗，在太子前面清掃道路。所有釋迦族的親屬，都跟在凈飯王和太子身邊，依次前行。

English version: Moreover, five hundred Shakya relatives, for the sake of the prince, each crafted a set of exquisite jeweled ornaments, adorned as before. Having completed them, they brought the ornaments to King Suddhodana and said to the king, 'O great king, auspicious! These exquisite jeweled ornaments that we have made, taking seven days and seven nights, we only wish that Your Majesty would use these ornaments to adorn the prince, so that our efforts will not be in vain.' At that time, King Suddhodana, on the morning of the Nakshatra of Revati, together with a national teacher Brahmin named Udāyana, who was the father of the monk Udāyi, and five hundred Brahmins, all proclaimed, 'Extremely auspicious!' Together they took the prince to a garden named Immaculate Pure Adornment. From ancient times, this garden had been valued like a stupa. At that time, within the garden, there were countless beings, men and women, boys and girls, calling to each other and gathering in the garden, wanting to see the prince. Furthermore, they prepared a large chariot, loaded with various jeweled ornaments, gold, silver, food, and clothing, fully equipped. In the streets, crossroads, and alleys of Kapilavastu, they made great offerings, loudly proclaiming, 'Whatever is needed, all will be given.' This chariot proceeded in front of the prince. There were also eight thousand kinds of mixed music, making various sounds, and from the sky, countless mixed and exquisite flower rains fell naturally. Moreover, there were countless women, all adorned with various jeweled ornaments, some on pavilions, some on high platforms, some by the ramparts, some on the city towers, some in windows, some on the ridges of buildings, some standing on rooftops, holding flowers, watching the prince, and scattering flowers in front of the prince. Furthermore, there were eight thousand celestial maidens, holding brooms, adorned in finery, clearing the road ahead of the prince. All the Shakya relatives and kin were all beside King Suddhodana and in front of the prince, proceeding in order. English version: Furthermore, five hundred relatives of the Shakya clan, for the sake of the prince, each crafted a set of exquisite jeweled ornaments, adorned as before. Having completed them, they brought the ornaments to King Suddhodana and reported, 'O great king, auspicious! These exquisite jeweled ornaments that we have made, taking seven days and seven nights, we only wish that Your Majesty would use these ornaments to adorn the prince, so that our efforts will not be in vain.' At that time, King Suddhodana, on the morning of the Nakshatra of Revati, together with a national teacher Brahmin named Udāyana, who was the father of the monk Udāyi, and five hundred Brahmins, all proclaimed loudly, 'Greatly auspicious!' Together they took the prince to a garden named Immaculate Pure Adornment. From ancient times, this garden had been regarded as a precious place. At that time, within the garden, there were countless men and women, young and old, calling to each other and gathering in the garden, wanting to catch a glimpse of the prince. Furthermore, they prepared a large chariot, loaded with various jeweled ornaments, gold, silver, food, and clothing, fully equipped. In the streets, crossroads, and alleys of Kapilavastu, they made great offerings, loudly proclaiming, 'Whatever is needed, all will be given.' This chariot proceeded in front of the prince. There were also eight thousand kinds of mixed music, making various sounds, and from the sky, countless flower rains fell naturally. Moreover, there were countless women, all adorned with various jeweled ornaments, some on pavilions, some on high platforms, some by the ramparts, some on the city towers, some in windows, some on the ridges of buildings, some standing on rooftops, holding flowers, watching the prince, and scattering flowers in front of the prince. Furthermore, there were eight thousand celestial maidens, holding brooms, adorned in finery, clearing the road ahead of the prince. All the Shakya relatives and kin were all beside King Suddhodana and in front of the prince, proceeding in order.

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。

「是時摩訶波阇波提，懷抱太子，安置膝上，坐輦乘中。如是種種無量無邊莊嚴備已，將引太子，往詣彼園。爾時，國師優陀夷父，共彼五百諸婆羅門，人人各以無量無邊吉祥之言，稱讚太子。持諸瓔珞，系太子身。系瓔珞已，太子身相，皆悉隱障，彼之瓔珞，並各昏暗，無復精光，猶如聚墨，不能照曜，無復光顯。譬如無價閻浮檀金，欲于其邊安置丸炭。如是如是，彼諸瓔珞，系太子已，猶如晝螢，不能自現，所有瓔珞，至太子身，不顯不現，不照不曜，亦復如是。時彼人眾，見此太子，有如是等希奇之事未曾有法，各各唱言：『嗚呼嗚呼！希有希有！』各各歡笑，人人拍手，歌舞叫嘯，擲弄衣裳。

「時彼園內，有一天神，名曰離垢，然彼天神，在於虛空，隱身不現，而說偈言：

「『假使此大地，　　及城邑聚落， 　　山河諸樹木，　　皆成閻浮金。 　　佛一毛孔光，　　具足威德相， 　　翳彼如聚墨，　　百福莊嚴滿。 　　瓔珞光相滅，　　若人具諸相， 　　第一勝報果，　　不須瓔珞嚴。』

「時彼天神，說此偈已，即持種種無量天花，散太子上，還其本宮

現代漢語譯本 當時，摩訶波阇波提抱著太子，讓他坐在自己的膝上，然後坐上馬車。這樣，種種無量無邊的莊嚴都準備完畢后，她帶領著太子前往那個園林。那時，國師優陀夷的父親，和那五百位婆羅門，每個人都用無量無邊的吉祥話語稱讚太子。他們拿著各種瓔珞，繫在太子的身上。繫上瓔珞后，太子的身相完全被遮蓋，那些瓔珞都變得昏暗，失去了光澤，就像一團墨一樣，不能照耀，沒有光彩。就像無價的閻浮檀金，如果要在它旁邊放上一塊炭丸。就像這樣，那些瓔珞繫在太子身上后，就像白天的螢火蟲，不能顯現自己，所有的瓔珞到了太子身上，都不能顯現，不能照耀，也不能發光，也是這樣。當時，那些人們看到太子有這樣稀奇的事情，前所未有，都各自喊道：『嗚呼嗚呼！稀有稀有！』各自歡笑，人人拍手，唱歌跳舞，叫喊喧鬧，拋擲衣裳。 當時，那個園林里，有一位天神，名叫離垢，那位天神在虛空中，隱身不現，而說偈語道： 『即使這大地，以及城邑村落，山河樹木，都變成閻浮金。佛的一個毛孔的光，就具足威德之相，遮蔽它們就像一團墨，百福莊嚴圓滿。瓔珞的光芒消失，如果有人具足各種相好，這是第一殊勝的果報，不需要瓔珞來裝飾。』 當時，那位天神說完這偈語后，就拿著各種無量的天花，散在太子身上，然後回到自己的天宮。

English version At that time, Mahaprajapati held the prince, placed him on her lap, and sat in the carriage. Thus, after all sorts of immeasurable and boundless adornments were prepared, she led the prince to that garden. At that time, the father of the national teacher Udayi, along with those five hundred Brahmins, each praised the prince with immeasurable and boundless auspicious words. They took various ornaments and fastened them on the prince's body. After fastening the ornaments, the prince's appearance was completely concealed, and those ornaments became dim, losing their luster, like a lump of ink, unable to shine, without brilliance. It was like priceless Jambudana gold, if one were to place a charcoal ball next to it. Just like that, after those ornaments were fastened on the prince, they were like fireflies in the daytime, unable to show themselves. All the ornaments, upon reaching the prince's body, could not appear, could not shine, nor could they emit light, it was just like that. At that time, those people, seeing that the prince had such rare and unprecedented events, each cried out: 'Oh, oh! Rare, rare!' They laughed, clapped their hands, sang and danced, shouted and clamored, and threw their clothes. At that time, in that garden, there was a celestial being named 'Free from Defilement'. That celestial being was in the void, hidden and not appearing, and spoke a verse: 'Even if this earth, and the cities and villages, the mountains, rivers, and trees, all became Jambudana gold. The light from one pore of the Buddha, possessing the aspect of majestic virtue, would obscure them like a lump of ink, with a hundred blessings fully adorned. The light of the ornaments disappears. If a person possesses all the auspicious marks, this is the first and most excellent reward, and there is no need for ornaments to decorate him.' At that time, after that celestial being spoke this verse, he took various immeasurable celestial flowers, scattered them on the prince, and then returned to his celestial palace.

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「爾時，釋種諸親族等，即持無價碎末栴檀及細磨者，雜色牙席，雜種諸藥具滿諸器，持與太子，令莊嚴身。復持鹿車，真金為輿，種種船舫，諸雜野獸，乃至馬駒，雜寶所作，具施太子，恣令嬉戲。具足八年，如是歡樂，娛樂太子，增長養育。然其不似世之嬰孩流涕不凈，無諸糞穢，亦不呱啼呻吟顰縮，不饑不渴，諸母養育常生歡喜。

「時，凈飯王作是思惟：『今我太子，端正少雙，未知其力，竟復何如？今可試看驗其強弱。』爾時，大王即共無量釋種童子，同坐飲食，持一純金雕鏤之缽，盛歡喜丸，具足充滿，復以真金作諸環鎖，置諸一切眾童子前，教令爭食。又復聚于諸小白象，令與童子共相競食，語諸一切眾童子言：『汝等當知！如是白象，將奪汝食。』時諸童子斷眾白象爭力不如，遂令象食，然後始語太子令知：『太子！汝食今被他奪。』是時太子，即以兩手執彼金缽，出少身力而壞彼鎖，令象卻頓不如太子。

「時，凈飯王復為太子，多集羝羊安置宮內，為令太子生歡喜故。真金為鞍，雜寶莊飾，種種瓔珞，以嚴其身，金羅網覆。是時太子，乘彼羊車，至於園林。及其親叔，甘露飯等，自余諸釋，各為諸子莊諸羝羊，具足如前。彼諸童子，亦乘羊車隨意遊戲

現代漢語譯本 當時，釋迦族的親戚們，拿著無價的碎末檀香和細磨的檀香，以及各種顏色的牙席，各種藥物裝滿器皿，獻給太子，讓他裝飾身體。又拿來鹿車，用真金做車廂，各種船隻，各種野獸，甚至小馬駒，都是用各種寶物製成的，都送給太子，任他玩耍。這樣歡樂地娛樂太子，養育他，足足有八年。然而，太子不像世上的嬰兒那樣流淚不乾淨，沒有糞便污穢，也不啼哭皺眉，不饑不渴，母親們養育他常常感到歡喜。 當時，凈飯王這樣想：『我的太子，相貌端正，舉世無雙，還不知道他的力量究竟如何？現在可以試著看看，驗證他的強弱。』當時，大王就和無數釋迦族的童子一起坐著吃飯，拿出一個純金雕刻的缽，盛滿歡喜丸，滿滿的，又用真金做了各種環鎖，放在所有童子面前，教他們爭搶食物。又把許多小白象聚集起來，讓它們和童子一起爭食，告訴所有童子說：『你們要知道！這些白象會搶你們的食物。』當時，童子們爭搶不過白象，就讓象吃了，然後才告訴太子，讓他知道：『太子！你的食物現在被它們搶走了。』這時，太子就用兩手拿著那個金缽，稍微用了一點力氣就弄壞了鎖，讓象退後，不如太子。 當時，凈飯王又為太子，在宮內聚集了許多公羊，爲了讓太子高興。用真金做鞍，用各種寶物裝飾，各種瓔珞裝飾羊身，用金網覆蓋。當時，太子乘坐羊車，到了園林。他的叔叔甘露飯等人，以及其他釋迦族人，也各自為自己的孩子裝飾公羊，和之前一樣。那些童子也乘坐羊車隨意玩耍。

English version At that time, the relatives of the Shakya clan brought priceless powdered sandalwood and finely ground sandalwood, along with various colored ivory mats, and vessels filled with various medicines, and presented them to the prince, so that he could adorn himself. They also brought deer-drawn carriages, with carriages made of pure gold, various boats, various wild animals, even foals, all made of various treasures, and gave them to the prince, allowing him to play as he pleased. They entertained the prince in this joyful manner, nurturing him for a full eight years. However, the prince was not like the infants of the world, who cry and are unclean, without feces or filth, nor did he cry or frown, nor was he hungry or thirsty, and the mothers who raised him were always filled with joy. At that time, King Suddhodana thought to himself: 'My prince is handsome and unparalleled, but I do not yet know what his strength is like. Now I can try to see and verify his strength.' At that time, the king sat down to eat with countless Shakya clan children, and took a pure gold carved bowl, filled it with joy-balls, and also made various gold rings and locks, placing them in front of all the children, teaching them to compete for the food. He also gathered many white elephants, letting them compete for food with the children, telling all the children: 'You must know! These white elephants will take your food.' At that time, the children could not compete with the white elephants, so they let the elephants eat, and then they told the prince, letting him know: 'Prince! Your food has now been taken by them.' At this time, the prince took the gold bowl with both hands, and with a little strength, broke the locks, causing the elephants to retreat, not as strong as the prince. At that time, King Suddhodana also gathered many rams in the palace for the prince, to make him happy. He made saddles of pure gold, decorated with various treasures, various necklaces to adorn the rams, and covered them with gold nets. At that time, the prince rode in a ram-drawn carriage to the garden. His uncle, Amritodana, and other Shakya clan members, also decorated rams for their own children, just as before. Those children also rode in ram-drawn carriages, playing as they pleased.

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佛本行集經習學技藝品第十一

「時，凈飯王知其太子年已八歲，即會百官群臣宰相，而告之言：『卿等當知！今我化內，誰最有智？誰具技能，種種悉通，堪為太子作于師匠，教使學書及余諸論？』時諸臣等，即報王言：『大王！當知，今有毗奢婆蜜多羅，善知諸論，最勝最妙，如是大師，堪教太子種種書論。』時，凈飯王即遣使人召彼毗奢婆蜜多羅，而告之言：『尊者大師！汝能為我，教此太子一切技藝諸書論不？』時蜜多羅報言：『大王！謹依王命，我今堪能。』時凈飯王心生歡喜，即佔好日善宿吉時，共大釋種耆舊有德，令其莊飾一切禮儀，種種所須悉令充備。復嚴五百諸釋種童，前後左右周匝圍繞，更復別有無量無邊童男童女，隨從太子，將升學堂。

「時彼大師毗奢蜜多，遙見太子威德力大，不能自禁，遂使其身，從座匆起，屈身頂禮于太子足，禮拜起已，四面顧視生大羞慚。時蜜多羅，生慚愧已，于虛空中，有一天子，名曰凈妙，從兜率宮，共于無量無邊最大諸天神王，恒常守護是大子者，在彼虛空，隱身不現而說偈言：

「『世間諸技藝，　　及余諸經論， 　　此人悉能知，　　亦能教示他。 　　是勝眾生者，　　隨順世間故， 　　往昔久習來，　　今示從師學

現代漢語譯本：當時，凈飯王知道他的太子已經八歲了，就召集百官群臣宰相，告訴他們說：『你們應當知道！現在我的國家裡，誰最有智慧？誰具備各種技能，樣樣精通，可以做太子的老師，教他學習書寫和各種學問？』當時，大臣們回答國王說：『大王！您應該知道，現在有一位名叫毗奢婆蜜多羅的人，精通各種學問，最優秀最精妙，這樣的老師，可以教太子各種書寫和學問。』當時，凈飯王就派遣使者去召見毗奢婆蜜多羅，告訴他說：『尊敬的大師！您能為我教導這位太子一切技藝和各種學問嗎？』當時，蜜多羅回答說：『大王！我謹遵王命，我能夠勝任。』當時，凈飯王心裡非常高興，就選擇良辰吉日，和釋迦族的長老們一起，安排好一切禮儀，準備好各種所需物品。又挑選了五百位釋迦族的少年，前後左右圍繞著太子，另外還有無數的童男童女，跟隨太子一起前往學堂。 當時，那位大師毗奢蜜多羅，遠遠地看到太子威德強大，不能自持，就起身從座位上站起來，彎腰頂禮太子的腳，禮拜完畢后，四處張望，感到非常羞愧。當時，蜜多羅感到羞愧后，在虛空中，有一位天子，名叫凈妙，從兜率天宮，和無數守護著太子的天神一起，隱身在虛空中，說偈語道：『世間各種技藝，以及各種經論，這個人全都精通，也能教導他人。這位是超越眾生的人，爲了順應世間，過去就已久習，現在示現從師學習。』

English version: At that time, King Suddhodana, knowing that his crown prince was already eight years old, convened all the officials, ministers, and prime ministers, and told them: 'You should know! Now, within my kingdom, who is the most wise? Who possesses various skills, being proficient in everything, and is suitable to be the prince's teacher, teaching him writing and various studies?' At that time, the ministers replied to the king: 'Your Majesty! You should know that there is now a person named Vishvamitra, who is proficient in all kinds of learning, the most excellent and exquisite. Such a teacher is capable of teaching the prince various writings and studies.' At that time, King Suddhodana sent messengers to summon Vishvamitra, and told him: 'Respected Master! Can you teach this prince all the skills and various studies for me?' At that time, Mitra replied: 'Your Majesty! I respectfully obey your command, I am capable.' At that time, King Suddhodana was very happy, and he chose an auspicious day and time, and together with the elders of the Shakya clan, arranged all the rituals, and prepared all the necessary items. He also selected five hundred Shakya youths, surrounding the prince on all sides, and there were also countless boys and girls, following the prince to the school. At that time, that master Vishvamitra, seeing from afar the prince's great power and virtue, could not restrain himself, and rose from his seat, bowed down and prostrated at the prince's feet. After bowing, he looked around and felt very ashamed. At that time, after Mitra felt ashamed, in the void, there was a celestial being, named Pure Wonder, from the Tushita Heaven, together with countless heavenly gods who were protecting the prince, hidden in the void, and spoke in verse: 'All the skills in the world, and all the scriptures, this person is proficient in all, and can also teach others. This is a person who transcends all beings, in order to conform to the world, he has long practiced in the past, and now demonstrates learning from a teacher.'

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。 　　出世所有智，　　諸諦及諸力， 　　因緣所生法，　　生已及滅無。 　　一念知彼等，　　名色現不現， 　　猶尚能證知，　　況復諸文字。』

「爾時天子說此偈已，以種種華，散太子上，即還本宮。時，凈飯王即持種種無價珍寶，以用佈施諸婆羅門，復持種種百味飲食，施設眾座諸婆羅門，將是太子，付彼大師毗奢蜜多，留諸乳母，令侍太子，即還王宮

現代漢語譯本： 『通達世間一切智慧，明白諸種真理和力量，瞭解因緣所生的法，知道它們的生起和滅無。只需一念之間就能知曉這些，包括名色顯現與不顯現，尚且能夠證悟，更何況是文字所表達的道理呢？』 『當時，天子說完這首偈頌后，用各種鮮花散在太子身上，然後返回自己的宮殿。這時，凈飯王拿出各種無價珍寶，用來佈施給婆羅門，又準備了各種美味佳餚，設定座位款待婆羅門。之後，他將太子託付給大師毗奢蜜多，留下乳母侍奉太子，自己返回王宮。

English version: 'The wisdom of all that is born into the world, all truths and powers, the laws arising from causes and conditions, their arising and ceasing to be. In a single thought, one can know these, including the manifestation and non-manifestation of name and form, and even attain enlightenment. How much more so the truths expressed in words?' 'At that time, the celestial being, having spoken this verse, scattered various flowers upon the prince and returned to his own palace. Then, King Suddhodana took various priceless treasures to give as alms to the Brahmins, and also prepared various delicacies and set up seats to entertain the Brahmins. After that, he entrusted the prince to the master Vishvamitra, left wet nurses to attend to the prince, and returned to the royal palace.'

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「爾時，太子既初就學，將好最妙牛頭栴檀，作于書板，純用七寶莊嚴四緣，以天種種殊特妙香涂其背上，執持至於毗奢蜜多阿阇梨前，而作是言：『尊者阇梨，教我何書(元少一書)

現代漢語譯本：那時，太子剛開始入學，他拿著一塊用上好的牛頭旃檀木製成的書板，書板的四邊用七寶裝飾，背面塗上各種殊勝美妙的天香。他拿著書板來到毗奢蜜多阿阇梨面前，說道：『尊貴的阿阇梨，請您教我什麼文字？』 現代漢語譯本：當時，太子剛開始學習，他拿著一塊用最好的牛頭旃檀木製作的書板，書板的四邊用七寶莊嚴，背面塗滿了各種特別美妙的天香。他拿著書板來到毗奢蜜多阿阇梨面前，說道：『尊敬的阿阇梨，您要教我學習什麼文字呢？』

English version: At that time, the prince, having just begun his studies, took a writing board made of the finest sandalwood, adorned on all four sides with seven precious jewels, and with its back smeared with various special and wonderful heavenly fragrances. He held it and went before the teacher Vishvamitra, and said: 『Venerable teacher, what script will you teach me?』 English version: At that time, the prince, having just started his schooling, took a writing board made of the best sandalwood, with its four edges decorated with seven treasures, and its back covered with all kinds of special and wonderful heavenly fragrances. He held the writing board and came before the teacher Vishvamitra, and said: 『Respected teacher, what script will you teach me to learn?』

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或復梵天所說之書(今婆羅門書正十四音是)、佉盧虱吒書(隋言驢唇)、富沙迦羅仙人說書(隋言蓮花)、阿迦羅書(隋言節分)、瞢伽羅書(隋言吉祥)、耶寐(亡毗反)尼書(隋言大秦國書)、鴦瞿梨書(隋言指書)、耶那尼迦書(隋言馱乘)、娑伽婆書(隋言牸牛)、波羅婆尼書(隋言樹葉)、波流沙書(隋言惡言)、毗多荼書(隋言起尸)、陀毗荼國書(隋雲南天竺)、脂羅低書(隋言裸形人)、度其差那婆多書(隋言右旋)、優伽書(隋言嚴熾)、僧佉書(隋言算計)、阿婆勿陀書(隋言覆)、阿㝹盧摩書(隋言順)、毗耶寐奢羅書(隋言雜)、陀羅多書(烏場邊山)、西瞿耶尼書(無隋言)，珂沙書(疏勒)、脂那國書(大隋)、摩那書(斗升)、未荼叉羅書(中字)、毗多悉底書(尺)、富數波書(花)、提婆書(天)、那伽書(龍)、夜叉書(無隋語)、乾闥婆書(天音聲)、阿修羅書(不飲酒)、迦婁羅書(金翅鳥)、緊那羅書(非人)、摩睺羅伽書(大蛇)，彌伽遮迦書(諸獸音)，迦迦婁多書(烏音)，浮摩提婆書(地居天)、安多梨叉提婆書(虛空天)、郁多羅拘盧書(須彌北)、逋婁婆毗提呵書(須彌東)、烏差波書(舉)、膩差波書(擲)、娑伽羅書(海)、䟦阇羅書(金剛)、梨伽波羅低梨伽書(往復)、毗棄(音牒)多書(食殘)、阿㝹浮多書(未曾有)、奢娑多羅䟦多書(如伏轉)、伽那那䟦多書(算轉)、優差波䟦多書(舉轉)、尼差波䟦多書(擲轉)、波陀梨佉書(足)、毗拘多羅波陀那地書(從二增上句)、耶婆陀輸多羅書(增十句已上)、未荼婆哂尼書(中流)、梨沙耶娑多波恀比多書(諸仙苦行)、陀羅尼卑叉梨書(觀地)、伽伽那卑麗叉尼書(觀虛空)、薩蒱沙地尼山陀書(一切藥果因)、沙羅僧伽何尼書(總覽)、薩婆婁多書(一切種音)。』

「爾時太子說是書已，復咨蜜多阿阇梨言：『此書凡有六十四種，未審尊欲教我何書？』是時毗奢婆蜜多羅，聞于太子說是書已，內心歡喜，悅豫熙怡，密懷私慚，折伏貢高我慢之心，向于太子，而說偈言：

「『希有清凈智慧人，　　善順於諸世間法， 自已該通一切論，　　復更來入我學堂

現代漢語譯本：還有梵天所說的書（現在婆羅門的書正是十四音節的），佉盧虱吒書（隋朝時稱為驢唇書），富沙迦羅仙人所說的書（隋朝時稱為蓮花書），阿迦羅書（隋朝時稱為節分書），瞢伽羅書（隋朝時稱為吉祥書），耶寐尼書（隋朝時稱為大秦國書），鴦瞿梨書（隋朝時稱為指書），耶那尼迦書（隋朝時稱為馱乘書），娑伽婆書（隋朝時稱為牸牛書），波羅婆尼書（隋朝時稱為樹葉書），波流沙書（隋朝時稱為惡言書），毗多荼書（隋朝時稱為起尸書），陀毗荼國書（隋朝時稱為南天竺書），脂羅低書（隋朝時稱為裸形人書），度其差那婆多書（隋朝時稱為右旋書），優伽書（隋朝時稱為嚴熾書），僧佉書（隋朝時稱為算計書），阿婆勿陀書（隋朝時稱為覆書），阿㝹盧摩書（隋朝時稱為順書），毗耶寐奢羅書（隋朝時稱為雜書），陀羅多書（烏場邊山），西瞿耶尼書（沒有隋朝時的稱呼），珂沙書（疏勒），脂那國書（大隋），摩那書（斗升），未荼叉羅書（中字），毗多悉底書（尺），富數波書（花），提婆書（天），那伽書（龍），夜叉書（沒有隋朝時的稱呼），乾闥婆書（天音聲），阿修羅書（不飲酒），迦婁羅書（金翅鳥），緊那羅書（非人），摩睺羅伽書（大蛇），彌伽遮迦書（各種獸的叫聲），迦迦婁多書（烏鴉的叫聲），浮摩提婆書（地居天），安多梨叉提婆書（虛空天），郁多羅拘盧書（須彌山北），逋婁婆毗提呵書（須彌山東），烏差波書（舉），膩差波書（擲），娑伽羅書（海），䟦阇羅書（金剛），梨伽波羅低梨伽書（往復），毗棄多書（吃剩的），阿㝹浮多書（前所未有的），奢娑多羅䟦多書（如伏轉），伽那那䟦多書（算轉），優差波䟦多書（舉轉），尼差波䟦多書（擲轉），波陀梨佉書（足），毗拘多羅波陀那地書（從二遞增的句子），耶婆陀輸多羅書（遞增十句以上），未荼婆哂尼書（中流），梨沙耶娑多波恀比多書（諸仙的苦行），陀羅尼卑叉梨書（觀察大地），伽伽那卑麗叉尼書（觀察虛空），薩蒱沙地尼山陀書（一切藥果的因），沙羅僧伽何尼書（總覽），薩婆婁多書（一切種類的聲音）。 當時太子說完這些書後，又問蜜多阿阇梨說：『這些書總共有六十四種，不知道您想教我哪一種書？』這時毗奢婆蜜多羅，聽到太子說完這些書後，內心歡喜，愉悅高興，暗自感到慚愧，折服了貢高我慢之心，向太子說偈語道： 『稀有清凈智慧的人，善於順應世間的一切法則，自己已經通曉一切論典，又來到我的學堂學習。』

English version: Or the books spoken by Brahma (now the Brahmin books are exactly fourteen syllables), the Kharosthi script (called 'donkey lip' in the Sui Dynasty), the books spoken by the sage Pusakara (called 'lotus' in the Sui Dynasty), the Akara script (called 'segmentation' in the Sui Dynasty), the Mangala script (called 'auspicious' in the Sui Dynasty), the Yemini script (called 'Great Qin country script' in the Sui Dynasty), the Anguli script (called 'finger script' in the Sui Dynasty), the Yanani script (called 'riding' in the Sui Dynasty), the Sagava script (called 'cow' in the Sui Dynasty), the Paravani script (called 'leaf' in the Sui Dynasty), the Parusa script (called 'evil words' in the Sui Dynasty), the Vitada script (called 'raising corpse' in the Sui Dynasty), the Dravida country script (called 'South India' in the Sui Dynasty), the Cilati script (called 'naked person' in the Sui Dynasty), the Daksinavarta script (called 'rightward rotation' in the Sui Dynasty), the Ugra script (called 'intense' in the Sui Dynasty), the Samkhya script (called 'calculation' in the Sui Dynasty), the Avabuddha script (called 'covering' in the Sui Dynasty), the Anuloma script (called 'following' in the Sui Dynasty), the Viyamesvara script (called 'miscellaneous' in the Sui Dynasty), the Darada script (the mountain beside Uchang), the Siguyani script (no Sui Dynasty name), the Kosa script (Shule), the Cina country script (Great Sui), the Mana script (dou and sheng), the Medhaksara script (middle character), the Vitasti script (foot), the Puspa script (flower), the Deva script (heaven), the Naga script (dragon), the Yaksa script (no Sui Dynasty name), the Gandharva script (heavenly voice), the Asura script (non-drinking), the Garuda script (golden-winged bird), the Kinnara script (non-human), the Mahoraga script (great serpent), the Migacakra script (various animal sounds), the Kakaluta script (crow sound), the Bhumadeva script (earth-dwelling heaven), the Antariksa Deva script (sky heaven), the Uttarakuru script (north of Mount Sumeru), the Purvavideha script (east of Mount Sumeru), the Ukshepa script (lifting), the Nikshepa script (throwing), the Sagara script (sea), the Vajra script (diamond), the Rigaparipati script (back and forth), the Vikirta script (leftovers), the Adbhuta script (unprecedented), the Sasvatavarta script (like lying down and turning), the Gananaavarta script (calculation turning), the Ukshepaavarta script (lifting turning), the Nikshepaavarta script (throwing turning), the Padalika script (foot), the Vikutarapadanadi script (sentences increasing from two), the Yavadasutara script (sentences increasing by ten or more), the Medhavasini script (middle stream), the Risayasatapastapita script (ascetic practices of various immortals), the Dharanipriksani script (observing the earth), the Gagana priksani script (observing the sky), the Sarvasadhanisandhi script (cause of all medicinal fruits), the Sarvasamgrahani script (overview), the Sarvaluta script (all kinds of sounds). At that time, after the prince finished speaking about these scripts, he asked the teacher Mitra again, saying, 'These scripts total sixty-four kinds. I wonder which script you intend to teach me?' At this time, Visvamitra, upon hearing the prince speak of these scripts, felt joy in his heart, was delighted and happy, secretly felt ashamed, subdued his arrogance and pride, and spoke a verse to the prince, saying: 'Rare and pure person of wisdom, skilled in conforming to all the laws of the world, having already mastered all the treatises, yet comes to my school to learn.'

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。 如是書名我未知，　　其今悉皆誦持得， 是為天人大尊導，　　今復更欲覓于師。』

「爾時，復有五百釋種諸臣童子，俱共太子，齊入學堂學書唱字，以是太子威德力故，復有諸天神力加故，諸音響中出種種聲。

「唱阿字時，諸行無常，出如是聲。

「唱伊字時，一切諸根門戶閉塞，出如是聲。

「唱優字時，心得寂定，出如是聲。

「唱㖶字時，諸六入道皆證知故，出如是聲。

「唱嗚字時，當得渡于大煩惱海，出如是聲。

「唱迦字時，當受諸有業報所作，出如是聲。

「唱佉字時，教拔一切煩惱根本，出如是聲。

「唱伽字時，十二因緣甚深難越，出如是聲。

「唱𠷐字時，諸無明蓋覆翳甚厚，當凈除滅，出如是聲。

「唱俄字時，如來當得成佛道已，至余諸方，恐怖眾生施與無畏，出如是聲。

「唱遮字時，應當證知四真聖諦，出如是聲。

「唱車字時，今者應當所有諂曲邪惑意迷皆悉除滅，出如是聲。

「唱阇字時，應當超越出生死海，出如是聲。

「唱社字時，魔煩惱幢當碎破倒，出如是聲。

「唱若字時，當令四眾皆順教行，出如是聲。

「唱吒字時，其諸凡夫一切眾生，處處畏敬此言無常，出如是聲。

「唱咤字時，應當憶念此之咤字，若根純熟不聞諸法即得證知，出如是聲。

「唱荼字時，應當得彼四如意足即能飛行，出如是聲。

「唱𠻬字時，作合歡華如𠻬言語，散唱諸行及十二緣生滅之法無常顯現，出如是聲。

「唱拏字時，其得道人受利養時，無一微塵等諸煩惱而不散滅，堪應他供，出如是聲。

「唱多字時，當向苦行，出如是聲。

「唱他字時，一切眾生其心若斧，諸塵境界猶如竹木，當作是觀，出如是聲。

「唱陀字時，當行佈施行諸苦行即得和合，出如是聲。

「唱咃字時，當有法聲，出如是聲。

「唱哪字時，當須用彼食飲活命，出如是聲。

「唱簸字時，真如實諦，出如是聲。

「唱頗字時，當得成道證於妙果，出如是聲。

「唱婆字時，解一切縛，出如是聲。

「唱嘙字時，說世間后更不受有，出如是聲。

「唱摩字時，說諸生死一切恐怖最為可畏，出如是聲。

「唱耶字時，開穿一切諸法之門為人演說，出如是聲

現代漢語譯本 『如果這是我不知道的書名，現在我都能全部背誦下來，這真是天人中最偉大的導師啊，現在我還要再去尋找老師。』 『那時，又有五百位釋迦族的臣子童子，和太子一起進入學堂學習書寫和誦讀文字。因為太子的威德力量，以及諸天神力的加持，各種聲音中都發出種種不同的聲音。 『當誦讀「阿」字時，發出「諸行無常」的聲音。 『當誦讀「伊」字時，發出「一切諸根門戶閉塞」的聲音。 『當誦讀「優」字時，發出「心得寂定」的聲音。 『當誦讀「㖶」字時，發出「諸六入道皆證知故」的聲音。 『當誦讀「嗚」字時，發出「當得渡于大煩惱海」的聲音。 『當誦讀「迦」字時，發出「當受諸有業報所作」的聲音。 『當誦讀「佉」字時，發出「教拔一切煩惱根本」的聲音。 『當誦讀「伽」字時，發出「十二因緣甚深難越」的聲音。 『當誦讀「𠷐」字時，發出「諸無明蓋覆翳甚厚，當凈除滅」的聲音。 『當誦讀「俄」字時，發出「如來當得成佛道已，至余諸方，恐怖眾生施與無畏」的聲音。 『當誦讀「遮」字時，發出「應當證知四真聖諦」的聲音。 『當誦讀「車」字時，發出「今者應當所有諂曲邪惑意迷皆悉除滅」的聲音。 『當誦讀「阇」字時，發出「應當超越出生死海」的聲音。 『當誦讀「社」字時，發出「魔煩惱幢當碎破倒」的聲音。 『當誦讀「若」字時，發出「當令四眾皆順教行」的聲音。 『當誦讀「吒」字時，發出「其諸凡夫一切眾生，處處畏敬此言無常」的聲音。 『當誦讀「咤」字時，發出「應當憶念此之咤字，若根純熟不聞諸法即得證知」的聲音。 『當誦讀「荼」字時，發出「應當得彼四如意足即能飛行」的聲音。 『當誦讀「𠻬」字時，發出「作合歡華如𠻬言語，散唱諸行及十二緣生滅之法無常顯現」的聲音。 『當誦讀「拏」字時，發出「其得道人受利養時，無一微塵等諸煩惱而不散滅，堪應他供」的聲音。 『當誦讀「多」字時，發出「當向苦行」的聲音。 『當誦讀「他」字時，發出「一切眾生其心若斧，諸塵境界猶如竹木，當作是觀」的聲音。 『當誦讀「陀」字時，發出「當行佈施行諸苦行即得和合」的聲音。 『當誦讀「咃」字時，發出「當有法聲」的聲音。 『當誦讀「哪」字時，發出「當須用彼食飲活命」的聲音。 『當誦讀「簸」字時，發出「真如實諦」的聲音。 『當誦讀「頗」字時，發出「當得成道證於妙果」的聲音。 『當誦讀「婆」字時，發出「解一切縛」的聲音。 『當誦讀「嘙」字時，發出「說世間后更不受有」的聲音。 『當誦讀「摩」字時，發出「說諸生死一切恐怖最為可畏」的聲音。 『當誦讀「耶」字時，發出「開穿一切諸法之門為人演說」的聲音。

English version 'If this were a book title I didn't know, I would now be able to recite it all. This is truly the greatest guide among gods and humans. Now I want to seek another teacher.' 'At that time, there were also five hundred young princes of the Shakya clan who, together with the Crown Prince, entered the school to learn writing and reciting. Because of the Crown Prince's majestic power and the added power of the gods, various sounds emerged from the different pronunciations.' 'When reciting the letter 'A,' the sound 'all things are impermanent' was produced.' 'When reciting the letter 'I,' the sound 'all sense doors are closed' was produced.' 'When reciting the letter 'U,' the sound 'the mind attains tranquility' was produced.' 'When reciting the letter '㖶,' the sound 'all six entrances are known' was produced.' 'When reciting the letter 'Wu,' the sound 'one will cross the great ocean of afflictions' was produced.' 'When reciting the letter 'Ka,' the sound 'one will receive the karmic consequences of actions' was produced.' 'When reciting the letter 'Kha,' the sound 'teaching to uproot the source of all afflictions' was produced.' 'When reciting the letter 'Ga,' the sound 'the twelve links of dependent origination are profound and difficult to overcome' was produced.' 'When reciting the letter '𠷐,' the sound 'the thick cover of ignorance will be purified and eliminated' was produced.' 'When reciting the letter 'Nga,' the sound 'the Tathagata, having attained Buddhahood, will go to other realms, giving fearlessness to frightened beings' was produced.' 'When reciting the letter 'Cha,' the sound 'one should realize the four noble truths' was produced.' 'When reciting the letter 'Chha,' the sound 'now all deceit, crookedness, and confused thoughts should be eliminated' was produced.' 'When reciting the letter 'Ja,' the sound 'one should transcend the ocean of birth and death' was produced.' 'When reciting the letter 'Sha,' the sound 'the banner of demonic afflictions will be shattered and fall' was produced.' 'When reciting the letter 'Ra,' the sound 'the four assemblies should follow the teachings' was produced.' 'When reciting the letter 'Ta,' the sound 'all ordinary beings everywhere fear and respect this word of impermanence' was produced.' 'When reciting the letter 'Tha,' the sound 'one should remember this letter 'Tha'; if one's roots are mature, one will realize without hearing the teachings' was produced.' 'When reciting the letter 'Da,' the sound 'one should attain the four supernatural powers and be able to fly' was produced.' 'When reciting the letter '𠻬,' the sound 'like the word '𠻬,' making a flower of joy, scattering and chanting the impermanence of all actions and the arising and ceasing of the twelve links of dependent origination' was produced.' 'When reciting the letter 'Na,' the sound 'when those who have attained the path receive offerings, not a single speck of affliction will remain, and they are worthy of offerings' was produced.' 'When reciting the letter 'Ta,' the sound 'one should engage in ascetic practices' was produced.' 'When reciting the letter 'Tha,' the sound 'the minds of all beings are like axes, and the realms of dust are like bamboo and wood; one should contemplate in this way' was produced.' 'When reciting the letter 'Dha,' the sound 'one should practice giving and ascetic practices, and then one will attain harmony' was produced.' 'When reciting the letter 'Dha,' the sound 'there will be the sound of the Dharma' was produced.' 'When reciting the letter 'Na,' the sound 'one must use food and drink to sustain life' was produced.' 'When reciting the letter 'Pa,' the sound 'the true reality' was produced.' 'When reciting the letter 'Pha,' the sound 'one will attain the path and realize the wonderful fruit' was produced.' 'When reciting the letter 'Ba,' the sound 'releasing all bonds' was produced.' 'When reciting the letter 'Bha,' the sound 'it is said that after this world, one will not be reborn' was produced.' 'When reciting the letter 'Ma,' the sound 'it is said that all the terrors of birth and death are the most fearful' was produced.' 'When reciting the letter 'Ya,' the sound 'opening all the doors of the Dharma and explaining them to people' was produced.'

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。

「唱啰字時，當有三寶，出如是聲。

「唱邏字時，斷諸愛枝，出如是聲。

「唱婆字時，斷一切身根本種子，出如是聲。

「唱𠾏字時，得奢摩他、毗婆舍那，出如是聲。

「唱沙字時，當知六界，出如是聲。

「唱娑字時，當得諸智，出如是聲。

「唱呵字時，當打一切諸煩惱卻，出如是聲。

「爾時，彼諸五百童子，作如是唱諸字門時，以是太子威德力故，兼復諸天護持所加，出於如是微密秘奧諸法門聲。

「時，凈飯王又復集聚群臣議言：『卿諸臣等！一切誰知，何處有師，最便武技善巧軍戎兵仗智略，堪教於我悉達大子？』時諸臣等，奉報王言：『大王！當知，此處有釋，名為善覺，其善覺子，羼提提婆(隋言忍天)，堪教太子兵戌法式。其所解知，一切凡有二十九種，善巧善妙，技術精微，所作輕便，勁捷剿勇。二十九者，所謂騰象跨車，跳坎越馬，射妙走疾，志猛性剛，身體輕便，所為諦審，善能調習，捉象搭鉤，巧解安施，擲象罥索，又工將養，飲飼畜生，處分指撝，善總兵馬，諳練曲直，斜正山川，手握拳牢，腳蹋地穩，㧧頭結髻，靳固甚牢，能破能開，能劈能斬，射不虛落，挽䩕無雙，遙聞響聲，射即懸著，所放之處，箭入甚深，黠慧聰明，辭清辯捷，謀謨策算，巧解多知，討古論今，方便善詐。諸如是等，所有兵家秘要神能，悉皆通達，唯應是彼乃可堪教大王太子一切戎技。』

「時，凈飯王聞是語已，心大歡喜，即敕諸臣，令喚忍天。其忍天至，王敕之言：『羼提提婆！汝能教我悉達太子戎仗智不？』是時忍天，即白王言：『臣甚能教。』王復敕言：『汝若知時，好教我子，令得成就。』時，凈飯王為于太子，欲遊戲故，造一園苑，名曰勤劬。是時太子，入彼苑內，遊戲歡娛，或令按摩。時彼五百諸釋種臣，悉為其兒，各造園苑，擬以戲笑，按摩遨遊。時忍提婆，將引太子入勤劬園，教戎仗智；彼諸釋種，各各自入其園苑中，遊戲學習。時忍提婆，將其數種兵戎器仗，欲教太子。太子見已，悉皆棄捨，即語忍天，作如是言：『汝教其餘諸釋種子，我自解此，不須更學。』時忍提婆，即以教於其餘釋種此戎仗智。而彼學已，不久人人悉得成就二十九種，並皆通達

現代漢語譯本 『唱啰字時，應當有三寶，發出這樣的聲音。 『唱邏字時，斷除一切愛慾的枝蔓，發出這樣的聲音。 『唱婆字時，斷除一切身體根本的種子，發出這樣的聲音。 『唱𠾏字時，獲得奢摩他（止）、毗婆舍那（觀），發出這樣的聲音。 『唱沙字時，應當了知六界，發出這樣的聲音。 『唱娑字時，應當獲得諸種智慧，發出這樣的聲音。 『唱呵字時，應當擊退一切煩惱，發出這樣的聲音。 當時，那五百童子，在唱誦這些字門時，因為太子的威德力量，加上諸天護持的加持，發出了這樣微密奧妙的諸法門的聲音。 當時，凈飯王又召集群臣商議說：『各位大臣！你們誰知道，哪裡有老師，最擅長武術技巧、精通軍事兵器、有智謀策略，能夠教導我的悉達太子？』當時，各位大臣稟告國王說：『大王！應當知道，這裡有一位釋迦族人，名叫善覺，他的兒子羼提提婆（隋朝時譯為忍天），能夠教導太子兵法戰術。他所瞭解掌握的，總共有二十九種，精巧巧妙，技術精湛，動作輕便，迅猛勇猛。這二十九種是：所謂騰躍象背、跨越戰車、跳過溝坎、超越馬匹、射箭精妙、奔跑迅速、意志剛猛、性格堅強、身體輕便、所作所為審慎、善於調教、捉象用鉤、巧妙地安置、投擲象索、又擅長將養、餵養牲畜、指揮排程、善於統領兵馬、熟悉彎曲正直、斜正的山川地形、手握拳頭牢固、腳踏地面穩健、梳頭結髻、繫緊牢固、能破能開、能劈能斬、射箭不虛發、拉弓無雙、遙遠聽到響聲、射箭即能命中、所放之處、箭能射入很深、聰明機智、言辭清晰辯捷、謀劃策略、巧妙地瞭解很多知識、談古論今、善於運用方便之法。諸如此類，所有兵家秘要的神通，都通達掌握，只有他才能夠教導大王的太子一切軍事技能。』 當時，凈飯王聽了這些話后，心中非常高興，立即命令各位大臣，召見忍天。忍天來到后，國王命令他說：『羼提提婆！你能夠教導我的悉達太子兵器武術和智謀嗎？』當時，忍天立即稟告國王說：『臣非常能夠教導。』國王又命令說：『如果你認為時機合適，就好好教導我的兒子，讓他能夠有所成就。』當時，凈飯王爲了讓太子玩樂，建造了一座園林，名叫勤劬。當時，太子進入那座園林內，玩耍嬉戲，或者命令。當時，那五百位釋迦族的臣子，都為自己的兒子，各自建造園林，準備讓他們嬉戲玩樂，遨遊。當時，忍提婆帶領太子進入勤劬園，教導他兵器武術；那些釋迦族人，各自進入自己的園林中，遊戲學習。當時，忍提婆拿出各種兵器，想要教導太子。太子看到后，全部都丟棄了，立即對忍天說：『你教導其餘的釋迦族子弟吧，我自己明白這些，不需要再學了。』當時，忍提婆就用這些兵器武術教導其餘的釋迦族子弟。而他們學完后，不久人人都能掌握這二十九種技能，並且全部都通達了。

English version 'When chanting the 'ra' syllable, there should be the three treasures, and such a sound should be produced. 'When chanting the 'la' syllable, cut off all branches of desire, and such a sound should be produced. 'When chanting the 'ba' syllable, cut off all the root seeds of the body, and such a sound should be produced. 'When chanting the 'ksha' syllable, attain shamatha (calm abiding) and vipashyana (insight), and such a sound should be produced. 'When chanting the 'sha' syllable, one should understand the six realms, and such a sound should be produced. 'When chanting the 'sa' syllable, one should attain all wisdoms, and such a sound should be produced. 'When chanting the 'ha' syllable, one should strike down all afflictions, and such a sound should be produced. At that time, those five hundred youths, when chanting these syllable gates, due to the power of the prince's majestic virtue, combined with the protection and support of the gods, emitted such subtle and profound sounds of the Dharma gates. At that time, King Suddhodana again gathered his ministers and consulted them, saying: 'My ministers! Who among you knows where there is a teacher who is most skilled in martial arts, proficient in military weapons, and has strategic wisdom, who can teach my Prince Siddhartha?' At that time, the ministers reported to the king, saying: 'Your Majesty! You should know that there is a Shakya here named Sudatta, and his son, Kshantideva (translated as Patience Heaven in the Sui Dynasty), is capable of teaching the prince the methods of warfare. What he understands and masters totals twenty-nine kinds, which are ingenious, skillful, and refined in technique, with light movements, swiftness, and courage. These twenty-nine are: so-called leaping onto the back of an elephant, crossing a chariot, jumping over ditches, surpassing horses, shooting arrows with precision, running swiftly, having a fierce will, a strong character, a light body, being prudent in actions, being good at training, catching elephants with hooks, skillfully placing them, throwing elephant ropes, also being skilled in nurturing, feeding livestock, commanding and directing, being good at leading troops, being familiar with the curved and straight, the slanting and upright of mountains and rivers, holding a fist firmly, stepping on the ground steadily, combing the hair into a bun, tying it tightly, being able to break and open, to split and chop, shooting arrows without missing, pulling a bow without equal, hearing a sound from afar, shooting and hitting the target, the place where the arrow is released, the arrow penetrates deeply, being clever and intelligent, having clear and eloquent speech, planning strategies, skillfully understanding much knowledge, discussing the past and present, being good at using expedient methods. All such, all the secret and magical abilities of military families, he has mastered, and only he is capable of teaching the king's prince all military skills.' At that time, King Suddhodana, upon hearing these words, was greatly pleased and immediately ordered his ministers to summon Kshantideva. When Kshantideva arrived, the king commanded him, saying: 'Kshantideva! Are you able to teach my Prince Siddhartha weapons, martial arts, and strategy?' At that time, Kshantideva immediately reported to the king, saying: 'Your subject is very capable of teaching.' The king then commanded, saying: 'If you think the time is right, then teach my son well, so that he may achieve success.' At that time, King Suddhodana, for the sake of the prince's entertainment, built a garden called Diligence. At that time, the prince entered that garden, playing and enjoying himself, or commanding **. At that time, those five hundred Shakya ministers, all built gardens for their own sons, preparing for them to play and enjoy themselves, ** to roam. At that time, Kshantideva led the prince into the Diligence Garden, teaching him weapons and martial arts; those Shakya people, each entered their own gardens, playing and learning. At that time, Kshantideva took out various weapons, wanting to teach the prince. Upon seeing them, the prince discarded them all, and immediately said to Kshantideva: 'You teach the rest of the Shakya youths, I understand these myself, there is no need to learn further.' At that time, Kshantideva then used these weapons and martial arts to teach the rest of the Shakya youths. And after they had learned, soon everyone was able to master these twenty-nine skills, and all were proficient.

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。所謂騰跳白象車馬，乃至挽強，於一切處，皆成就得最第一智，輕便最能，聰明智慧。又如是等諸王技中，最善最勝，所謂書算，解諸計數，雕刻印文，宮商律呂，舞歌戲笑，𩤪(士洽反)䶢(魚洽反)漫談，或造諸珍，瑰奇異寶，染衣出色，圖畫草葉，種種諸事，和合薰香，或弄手筆，草正諸書，能制文章，又復能于白象背上，能回能轉，旋鞍騙(芳面反)馬，所有象駝，頭項尾腳，種種諸技，並悉便能。又于車邊，亦善巧弄，出諸異法，刀槊弓箭，身中得悉，意氣容與，相撲拗腕，捔力稱斤，按摩筑擠(恥皆反)，拗脛搦臂。能擲能走，乃至不空，及聞聲射，入䩕挽強，箭連如雨。太子於此，一切諸技，皆悉棄捨，更不肯學，云：『我自解，何假須教？』復欲教習諸王要法，所謂天文祭祀占察，懸射前事，謬語巧誦，知諸獸音，達于聲論，造作諸技，因伎報答，咒術雜事，十餘種名，治化古先，一切書典，教於太子，及自他釋亦如是教。又復世人，積年累月所學問者，或成不成，彼等眾技，一切諸論，太子能於四年之中，及余釋種，皆悉學得通達無礙，一切自在。是時忍天，即為太子，而說偈言：

「『汝于年幼時，　　安庠而學問， 不用多功力，　　須臾而自解。 于少日月學，　　勝他多年歲， 所得諸技藝，　　成就悉過人。』

佛本行集經卷第十一 大正藏第 03 冊 No. 0190 佛本行集經

佛本行集經卷第十二

隋天竺三藏阇那崛多譯

遊戲觀矚品第十二

「爾時，太子生長王宮，孩童之時，遊戲未學，年滿八歲，出合詣師，入于學堂。從毗奢蜜及忍天所，二大尊邊，受讀諸書，並一切論，兵戎雜術，經歷四年，至十二時，種種技能，遍皆涉獵。既通達已，隨順世間，悅目適心，縱情放蕩，馳逐聲色。曾於一時，在勤劬園，遨遊射戲，自餘五百諸釋種童，亦各在其自己園內，優遊嬉戲。時有群雁，行飛虛空，是時童子提婆達多，彎弓而射，即著一雁。其雁被射，帶箭遂墮悉達園中。時太子見彼雁帶箭被傷墮地，見已兩手安徐捧取，取已加趺，安雁膝上，以妙滑澤柔潤水波，萬字輪文，福德之手，細軟猶如芭蕉嫩葉，左手擎持，右手拔箭，即以酥蜜，封于其瘡

現代漢語譯本：所謂騰躍、跳躍、駕馭白象、戰車、馬匹，乃至拉強弓，在任何情況下，都能達到最頂尖的智慧，輕便靈活，聰明睿智。又如這些王室技藝中，最擅長、最優秀的，如書寫、算術，解答各種計數問題，雕刻印章，精通音律，歌舞嬉戲，談笑風生，或製作各種珍貴的、奇異的寶物，染色、繪畫、描繪草木，各種事務，調和香料，或揮毫書寫，工整地書寫各種字型，能創作文章，又能在白象背上，靈活地迴轉，旋轉馬鞍，駕馭各種象、駝，頭、頸、尾、腳，各種技藝，都能熟練掌握。又在戰車旁，也能巧妙地表演，展示各種奇特的技法，刀、矛、弓箭，都能運用自如，氣定神閒，摔跤、掰腕，角力稱重，推擠、掰腿、擒臂。能投擲、能奔跑，甚至能百發百中，聽聲辨位射擊，拉開強弓，箭如雨下。太子對於這些技藝，全部放棄，不再肯學習，說：『我自然會，何必需要教導？』又想教習諸王的重要法則，如天文、祭祀、占卜，預知未來，巧妙地背誦，瞭解各種動物的聲音，通曉聲律，製作各種技藝，用技藝報答，咒術雜事，十餘種名目，治理國家，古代的各種典籍，都教給太子，以及其他釋迦族人也這樣教導。又世人，經過多年累月的學習，或許能成，或許不能成，那些各種技藝，各種理論，太子能在四年之中，以及其他釋迦族人，都能全部學會，通達無礙，一切自在。當時忍天，就為太子，說了偈語： 『你年幼的時候，安詳地學習，不用花費太多力氣，很快就能自己理解。在短短的時間裡學習，勝過別人多年的學習，所掌握的各種技藝，成就都超過常人。』 佛本行集經卷第十一 大正藏第 03 冊 No. 0190 佛本行集經 佛本行集經卷第十二 隋天竺三藏阇那崛多譯 遊戲觀矚品第十二 『當時，太子在王宮長大，孩童時期，玩耍嬉戲，沒有學習，年滿八歲，出宮去拜師，進入學堂。從毗奢蜜和忍天兩位大師那裡，學習各種書籍，以及各種理論，兵器戰術，經過四年，到十二歲時，各種技能，都廣泛涉獵。既然已經通達，就順應世俗，追求感官享受，放縱情慾，追逐聲色。曾經有一次，在勤劬園，遊玩射箭，其餘五百位釋迦族童子，也各自在自己的園內，悠閑嬉戲。當時有一群大雁，在空中飛行，這時童子提婆達多，彎弓射箭，射中了一隻大雁。那隻大雁被射中，帶著箭就掉進了悉達的園中。當時太子看見那隻大雁帶著箭受傷掉在地上，看見后雙手輕輕地捧起，捧起后盤腿坐下，把大雁放在膝蓋上，用光滑柔潤的，帶有萬字輪紋的，福德之手，細軟猶如芭蕉嫩葉，左手托著，右手拔出箭，就用酥油和蜂蜜，敷在它的傷口上。』

English version: The so-called leaping, jumping, riding white elephants, chariots, and horses, and even drawing strong bows, in all situations, he could achieve the highest wisdom, be agile and nimble, and be intelligent and wise. Furthermore, among these royal arts, the most skilled and excellent were writing, arithmetic, solving various counting problems, carving seals, mastering musical scales, singing, dancing, and joking, engaging in casual conversations, or crafting various precious and exotic treasures, dyeing, painting, depicting plants, various tasks, blending fragrances, or wielding a brush, writing various scripts neatly, composing articles, and also being able to turn around flexibly on the back of a white elephant, rotate the saddle, and control various elephants and camels, their heads, necks, tails, and feet, all kinds of skills, he could master proficiently. Also, by the chariot, he could skillfully perform, displaying various unique techniques, using knives, spears, bows, and arrows with ease, calm and composed, wrestling, arm wrestling, competing in strength, pushing, breaking legs, and seizing arms. He could throw, run, and even hit the target without fail, shoot by sound, draw a strong bow, and shoot arrows like rain. The prince abandoned all these skills, refusing to learn them further, saying, 'I know them naturally, why do I need to be taught?' They also wanted to teach the important laws of kings, such as astronomy, sacrifices, divination, predicting the future, reciting skillfully, understanding the sounds of various animals, mastering phonetics, creating various crafts, repaying with skills, incantations, and miscellaneous matters, more than ten categories, governing the country, and all the ancient classics, they taught to the prince, and other Shakya people were also taught in this way. Moreover, what people learn over many years, perhaps succeeding, perhaps not, those various skills and theories, the prince could learn them all within four years, and so could the other Shakya people, achieving mastery without hindrance, and being free in all things. At that time, Ren Tian spoke a verse for the prince: 'When you were young, you learned peacefully, without spending much effort, you could quickly understand by yourself. Learning in a short time, you surpass others who have studied for many years, the various skills you have mastered, your achievements all exceed ordinary people.' The Sutra of the Collection of the Buddha's Past Deeds, Volume 11 Taisho Tripitaka, Volume 03, No. 0190, The Sutra of the Collection of the Buddha's Past Deeds The Sutra of the Collection of the Buddha's Past Deeds, Volume 12 Translated by the Indian Monk Jñānagupta of the Sui Dynasty Chapter 12: The Observation of Play 'At that time, the prince grew up in the royal palace, during his childhood, he played and did not study. When he turned eight years old, he left the palace to seek teachers and entered the school. From the two great masters, Vishvamitra and Ren Tian, he learned various books, as well as various theories, and military tactics. After four years, when he was twelve years old, he had widely explored various skills. Since he had mastered them, he followed the world, seeking sensory pleasures, indulging in desires, and pursuing sounds and sights. Once, in the Qinqiu Garden, he was playing archery, and the other five hundred Shakya children were also leisurely playing in their own gardens. At that time, a flock of geese was flying in the sky, and the boy Devadatta drew his bow and shot, hitting one of the geese. The goose was shot, and with the arrow, it fell into Siddhartha's garden. At that time, the prince saw the goose fall to the ground, injured with an arrow. Upon seeing it, he gently picked it up with both hands, and after picking it up, he sat cross-legged, placing the goose on his lap. With his smooth and soft hands, marked with the swastika, his blessed hands, as soft as tender banana leaves, he held it with his left hand, and with his right hand, he pulled out the arrow, and then applied ghee and honey to its wound.'

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。是時提婆達多童子，遣使人來語太子言：『我射一雁，墮汝園中，宜速付來，不得留彼。』是時太子，報使人言：『雁若命終，即當還汝；若不死者，終不可得。』時提婆達多，復更重遣使人語言：『若死若活，決須相還，我手于先，善巧射得，遇墮落彼，云何忽留？』太子報言：『我已於先攝受此雁。所以然者，自我發於菩提心來，我皆攝受一切眾生，況復此雁而不屬我。』以是因緣，即便相競，集聚諸釋宿老智人，判決此事。是時有一凈居諸天，變身化作老宿長者，入釋會所，而作是言：『誰養育者？即是攝受。射著之者，即是放舍。』時彼諸釋宿老諸人，一時印可，高聲唱云：『如是如是，如仁者言。』此是提婆達多童子，共于太子，最初構結怨仇因緣。

「復有一時，其凈飯王，共多釋種諸童子輩，並將太子，出外野遊，觀看田種。時彼地內所有作人，赤體辛勤而事耕墾，以牛縻繫，彼犁[輻-田+冏]端，牛若行遲時時搖掣，日長天熱，喘嚇汗流，人牛並皆睏乏飢渴。又復身體羸瘦連骸，而彼犁傷土垡之下，皆有蟲出。人犁過後，時諸鳥雀，競飛下來，食此蟲豸。太子睹茲犛牛疲頓，兼被鞭撻，犁[輻-田+冏]研領，鞅繩勒咽，血出下流，傷破皮肉。復見犁人，被日炙背，裸露赤體，塵土坌身，烏鳥飛來，爭拾蟲食。太子見已，起大憂愁。譬如有人見家親族被繫縛時，生大憂愁，太子憐愍彼諸眾等，亦復如是。見是事已，起大慈悲，即從馬王揵陟上下，下已安庠經行，思念諸眾生等，有如是事，即復唱言：『嗚呼嗚呼！世間眾生，極受諸苦，所謂生老及以病死，兼復受于種種苦惱，展轉其中，不能得離。云何不求舍是諸苦？云何不求厭苦寂智？云何不念免脫生老病死苦因？我今於何得空閑處，思惟如是諸苦惱事？』

「時凈飯王觀田作已，共諸童子還入一園。是時太子，安庠矚眄，處處經行，欲求寂靜。忽見一處有閻浮樹，條幹滑澤，端正可憐，鬱蓊扶疏，人所樂見。見已即語諸左右言：『汝等諸人！各遠離我，我欲私行。』是時太子，發遣左右，悉令散已，漸至樹下。到樹下已，即于草上，加趺而坐，諦心思惟眾生有于生老病死種種諸苦，發起慈悲，即得心定。彼時即便離於諸欲，棄捨一切諸不善法

現代漢語譯本：當時，提婆達多童子派使者來對太子說：『我射中一隻大雁，掉到你的園子里，應該趕快送來，不能把它留下。』當時，太子回答使者說：『如果大雁死了，就應當還給你；如果沒死，就不能給你。』當時，提婆達多又再次派使者來說：『不管是死是活，都必須歸還，我先射中的，巧妙地射得，它掉落到那裡，怎麼能突然留下？』太子回答說：『我已經先收留了這隻大雁。之所以這樣，是因為自從我發菩提心以來，我都要收留一切眾生，何況這隻大雁不屬於我呢。』因為這個緣故，他們就互相爭執，聚集了釋迦族的年長有智慧的人，來判決這件事。當時，有一位凈居天的諸天，變化身體化作年長的老者，進入釋迦族的集會場所，說道：『誰養育它，就歸誰收留。射中它的人，就是放舍它的人。』當時，那些釋迦族的年長者們，一時都認可了，高聲說道：『是這樣，是這樣，正如仁者所說。』這是提婆達多童子和太子，最初結下怨仇的因緣。 現代漢語譯本：又有一天，凈飯王和許多釋迦族的童子們，帶著太子，到郊外遊玩，觀看耕種。當時，那塊地裡所有的勞作的人，赤裸著身體辛勤地耕作，用牛繩繫著牛，牛拉著犁，牛如果走得慢，就時時鞭打，太陽高照天氣炎熱，喘氣流汗，人和牛都疲憊飢渴。而且身體瘦弱，骨瘦如柴，犁翻開的土塊下面，都有蟲子出來。人犁過後，那些鳥雀，爭著飛下來，吃這些蟲子。太子看到拉犁的牛疲憊不堪，還被鞭打，犁具磨傷脖子，軛繩勒住咽喉，血流下來，傷破皮肉。又看到犁地的人，被太陽曬著背，赤裸著身體，塵土滿身，烏鴉飛來，爭著撿蟲子吃。太子看到這些，感到非常憂愁。就像有人看到家裡的親人被捆綁時，產生很大的憂愁一樣，太子憐憫那些眾生，也是這樣。看到這些事後，生起大慈悲心，就從馬王犍陟身上下來，下來后安詳地行走，思考著眾生有這樣的苦難，就又說道：『唉呀唉呀！世間的眾生，極其遭受各種痛苦，所謂生老以及病死，還遭受各種苦惱，在其中輾轉，不能脫離。為什麼不尋求捨棄這些痛苦？為什麼不尋求厭離痛苦的寂靜智慧？為什麼不考慮免除生老病死苦的原因？我現在在哪裡可以得到空閑的地方，思考這些苦惱的事情？』 現代漢語譯本：當時，凈飯王觀看完耕種后，和童子們回到一個園林。當時，太子安詳地環顧四周，到處行走，想要尋求安靜。忽然看到一處有閻浮樹，樹幹光滑潤澤，端正可愛，枝葉茂盛，讓人喜歡。看到后就對左右的人說：『你們這些人！都離開我，我想要獨自走走。』當時，太子遣散了左右的人，讓他們都散開后，漸漸走到樹下。到了樹下後，就在草地上，盤腿而坐，仔細思考眾生有生老病死各種痛苦，發起慈悲心，就得到了心定。那時就離開了各種慾望，捨棄了一切不善的法。

English version: At that time, Devadatta, a young boy, sent a messenger to the prince, saying, 'I shot a goose, and it fell into your garden. You should quickly return it; you must not keep it.' At that time, the prince replied to the messenger, 'If the goose is dead, then I should return it to you; if it is not dead, then you cannot have it.' At that time, Devadatta again sent a messenger, saying, 'Whether it is dead or alive, it must be returned. I shot it first, skillfully, and it fell there. How can you suddenly keep it?' The prince replied, 'I have already taken possession of this goose. The reason is that since I have generated the Bodhi mind, I will take in all sentient beings, let alone this goose, which does not belong to me.' Because of this, they argued with each other, gathering the elders and wise men of the Shakya clan to judge the matter. At that time, a pure abode deva transformed himself into an old elder and entered the Shakya assembly, saying, 'Whoever nurtures it, takes possession of it. Whoever shoots it, abandons it.' At that time, those elders of the Shakya clan all agreed and loudly proclaimed, 'It is so, it is so, as the venerable one has said.' This is the cause of the first enmity between Devadatta and the prince. English version: Another time, King Suddhodana, along with many Shakya youths, took the prince out to the countryside to observe the fields being cultivated. At that time, all the laborers in that field were working hard, naked, plowing the land. The oxen were tied with ropes, and when they walked slowly, they were whipped. The sun was high, the weather was hot, and they were panting and sweating. Both the people and the oxen were exhausted, hungry, and thirsty. Moreover, their bodies were thin and emaciated. Under the clods of earth turned by the plow, insects came out. After the plow passed, the birds flew down to eat these insects. The prince saw the oxen pulling the plow, exhausted and being whipped, the plow injuring their necks, the yokes choking their throats, blood flowing down, breaking their skin and flesh. He also saw the plowmen, their backs scorched by the sun, naked, covered in dust, and the crows flying down to pick up the insects to eat. Upon seeing this, the prince felt great sorrow. Just as someone feels great sorrow when they see their family members being bound, the prince felt compassion for those beings. After seeing these things, he generated great compassion, got off his horse, Kanthaka, and walked slowly, contemplating that sentient beings have such suffering. He then said, 'Alas, alas! The sentient beings in the world suffer greatly, namely birth, old age, sickness, and death, and they also suffer various afflictions, revolving within them, unable to escape. Why not seek to abandon these sufferings? Why not seek the tranquil wisdom that is disgusted with suffering? Why not consider how to escape the causes of suffering from birth, old age, sickness, and death? Where can I find a quiet place to contemplate these afflictions?' English version: At that time, after King Suddhodana had observed the cultivation, he returned to a garden with the youths. At that time, the prince looked around peacefully, walking everywhere, seeking tranquility. Suddenly, he saw a jambu tree, its trunk smooth and lustrous, upright and lovely, its branches lush and dense, pleasing to the eye. Upon seeing it, he said to those around him, 'All of you! Leave me, I wish to walk alone.' At that time, the prince dismissed those around him, letting them all disperse, and gradually went to the tree. Upon reaching the tree, he sat cross-legged on the grass, carefully contemplating the various sufferings of sentient beings, such as birth, old age, sickness, and death, and generated compassion, and then his mind became settled. At that time, he left behind all desires and abandoned all unwholesome dharmas.

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。思惟境界，分別境界，欲界漏盡，即得初禪。『我身亦自有如是法，未免此法，未度此輪。』當思惟時，有五神仙，飛騰虛空，自在而行，有大威德、有大勢力，具足巧通毗陀之論，善解諸術，從南向北，經彼園林閻浮樹上，而欲飛過，即不能去。各相謂言：『我等往昔，去來自恣穿過須彌，出諸神通，種種示現，乃至到于毗沙門宮大天王所，或至阿羅迦槃多城，亦能穿過彼城，多有種種夜叉諸惡神等，我亦曾經彼上飛過。而此樹端，我亦曾經無量過度，不曾有礙，不失神通。今日以誰威德力故，令於我等退失神通，不能得過？』彼等仙人，即觀其樹，遂見太子，在樹陰下，加趺而坐，威光巍巍，顯爀難觀。彼等見已，作是思惟：『此坐是誰？將非是彼大梵天王世間之主，或復是彼吃沙那天欲界之主，或天帝釋，或毗沙門大庫藏主，或月天子，或日天子，或復是于轉輪聖王，或此坐者，得非是佛出現世乎？然今此人，威德甚大。』

「爾時，彼林守護之神，告諸仙言：『諸仙人輩，此非大梵世間天主，非吃沙那欲界之主，亦非天帝及毗沙門庫藏之主，亦復非是日月天子；此之太子，名悉達多，是凈飯王，釋種童子。諸仙當知！大梵天王，所有威德，其吃沙那天主、帝釋、毗沙門王庫藏之主，月天日天、轉輪聖王，諸威德等，比悉達多太子所有一毫威德，彼諸威德，十六分中不及其一。是故汝等，至此樹林，欲上飛過，神通有限，不能得度。』時彼諸仙，聞護林神如是語已，從虛空下，住太子前，各各說偈，讚歎太子。時一仙人，而說偈言：

「『世間煩惱火熾然，　　此能出生法池水， 既得如是微妙法，　　滅彼煩惱火燼無。』

「復有一仙而說偈言：

「『世間愚癡甚黑暗，　　此能出生智慧光， 既得如是微妙法，　　照彼昏盲一切世。』

「『憂惱曠野大澤中，　　此大馱乘能勝致， 既得如是微妙法，　　能度三有諸眾生。』

「『一切世間煩惱纏，　　此能方便令解脫， 既得如是微妙法，　　能脫一切諸結羈。』

「『世間所有生死痾，　　此大醫師能救療， 既得如是微妙法，　　能治一切生死疣。』

「時諸仙人，各各說偈嘆太子已，接足頂禮，右繞三匝，飛騰虛空，相隨而去

現代漢語譯本：當一個人思索禪定的境界，分辨各種不同的境界，並使欲界的煩惱完全止息時，就能證得初禪的境界。他會這樣想：『我的身體也有這樣的規律，無法避免這些規律，也還沒有超越生死輪迴。』當他這樣思索的時候，有五位神仙，在天空中自由自在地飛翔，他們擁有強大的威德和力量，精通各種巧妙的毗陀理論，並且擅長各種法術。他們從南向北，經過那片園林，想要飛過閻浮樹的上方，卻無法通過。他們互相說道：『我們過去能夠自由自在地穿梭須彌山，展現各種神通，甚至到達毗沙門天王居住的宮殿，或者穿過阿羅迦槃多城。那裡有許多夜叉和惡神，我們也曾經從他們上方飛過。而且，這棵樹的頂端，我們也曾經無數次飛過，從未受阻，神通也從未失效。今天，是因為誰的威德力量，使得我們失去了神通，無法通過呢？』那些仙人觀察那棵樹，就看見太子在樹蔭下，盤腿而坐，威光顯赫，難以直視。他們看到后，心想：『坐在這裡的是誰呢？難道是世間之主大梵天王，或者是欲界之主吃沙那天，或者是天帝釋，或者是毗沙門大庫藏主，或者是月天子，或者是日天子，或者是轉輪聖王？難道坐在這裡的人，是佛陀降臨世間了嗎？現在這個人，威德真是太大了。』 這時，守護那片園林的神，告訴那些仙人說：『各位仙人，這位不是大梵天王，不是欲界之主吃沙那天，也不是天帝釋和毗沙門庫藏之主，更不是日月天子。這位太子名叫悉達多，是凈飯王的兒子，釋迦族的王子。各位仙人應當知道，大梵天王所有的威德，以及吃沙那天主、帝釋、毗沙門王、月天、日天、轉輪聖王等所有的威德，與悉達多太子所擁有的威德相比，連他一毫的威德都比不上，他們的威德連十六分之一都不到。所以你們來到這片樹林，想要飛過，因為神通有限，無法通過。』當時，那些仙人聽了護林神的話后，從空中下來，來到太子面前，各自說了偈語，讚歎太子。其中一位仙人，說了這樣的偈語： 『世間的煩惱像火焰一樣燃燒， 而他能生出清涼的法池水， 一旦得到如此微妙的佛法， 就能熄滅煩惱的火焰，使其徹底消失。』 又有一位仙人說了這樣的偈語： 『世間的愚癡像黑暗一樣籠罩， 而他能生出智慧的光芒， 一旦得到如此微妙的佛法， 就能照亮所有昏暗無知的世間。』 『在憂愁煩惱的曠野大澤中， 他是能帶領我們到達彼岸的巨大車乘， 一旦得到如此微妙的佛法， 就能度脫三界中的一切眾生。』 『一切世間都被煩惱所纏縛， 而他能方便地使我們解脫， 一旦得到如此微妙的佛法， 就能解脫一切束縛。』 『世間所有生死的疾病， 他是偉大的醫生，能夠救治， 一旦得到如此微妙的佛法， 就能治癒一切生死的頑疾。』 當時，那些仙人各自說了偈語讚歎太子后，就用頭頂禮太子的腳，然後右繞太子三圈，飛向天空，相繼離去。

English version: When one contemplates the realm of meditation, distinguishes various realms, and completely extinguishes the defilements of the desire realm, one attains the first dhyana. He would think, 'My body also has such laws, cannot avoid these laws, and has not yet transcended the cycle of birth and death.' As he was contemplating this, five celestial beings, flying freely in the sky, possessed great power and virtue, were proficient in various skillful Vedic theories, and were adept in various magical arts. They came from the south to the north, passing through that garden, intending to fly over the top of the Jambū tree, but were unable to pass. They said to each other, 'In the past, we were able to freely traverse Mount Sumeru, display various supernatural powers, even reaching the palace where King Vaisravana resides, or passing through the city of Alakavanti. There were many yakshas and evil spirits there, and we have flown over them before. Moreover, we have flown over the top of this tree countless times, never encountering any obstacles, and our supernatural powers have never failed. Today, because of whose power and virtue have we lost our supernatural powers and are unable to pass?' Those celestial beings observed the tree and saw the prince sitting cross-legged under the shade of the tree, his majestic light shining brightly, making it difficult to look at directly. Upon seeing this, they thought, 'Who is sitting here? Could it be the Lord of the world, the Great Brahma, or the Lord of the desire realm, Kṣitigarbha, or Indra, or the great treasurer Vaisravana, or the Moon God, or the Sun God, or a Chakravartin King? Could the person sitting here be the Buddha appearing in the world? This person's power and virtue are truly immense.' At this time, the guardian deity of that garden told the celestial beings, 'O celestial beings, this is not the Great Brahma, the Lord of the world, nor the Lord of the desire realm, Kṣitigarbha, nor Indra, nor the treasurer Vaisravana, nor the Moon God, nor the Sun God. This prince is named Siddhartha, the son of King Suddhodana, a prince of the Shakya clan. O celestial beings, you should know that all the power and virtue of the Great Brahma, as well as the power and virtue of Kṣitigarbha, Indra, King Vaisravana, the Moon God, the Sun God, and the Chakravartin King, are not even comparable to a single hair of the power and virtue possessed by Prince Siddhartha. Their power and virtue are not even one-sixteenth of his. Therefore, you have come to this grove, intending to fly over, but because your supernatural powers are limited, you cannot pass.' At that time, those celestial beings, upon hearing the words of the guardian deity, descended from the sky, came before the prince, and each spoke verses, praising the prince. One of the celestial beings spoke this verse: 'The fire of worldly afflictions burns fiercely, But he can generate the cool waters of the Dharma pool, Once one obtains such a subtle Dharma, One can extinguish the fire of afflictions, making it completely disappear.' Another celestial being spoke this verse: 'The ignorance of the world is like a dark shroud, But he can generate the light of wisdom, Once one obtains such a subtle Dharma, One can illuminate all the dark and ignorant world.' 'In the vast wilderness of sorrow and affliction, He is the great vehicle that can lead us to the other shore, Once one obtains such a subtle Dharma, One can liberate all beings in the three realms.' 'All the world is bound by afflictions, But he can skillfully liberate us, Once one obtains such a subtle Dharma, One can break free from all bonds.' 'All the diseases of birth and death in the world, He is the great physician who can heal, Once one obtains such a subtle Dharma, One can cure all the stubborn diseases of birth and death.' At that time, after the celestial beings had each spoken verses praising the prince, they bowed their heads to the prince's feet, then circumambulated the prince three times to the right, and flew into the sky, departing one after another.

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。時，凈飯王須臾之間，不見太子，心內即生不喜不樂，而問人言：『我之太子，今在何處(此上兩句梵本重稱)？忽然不見。』是時諸臣，東西南北，交橫馳走，尋覓太子，莫知所在。時一大臣，遙見太子，在彼閻浮樹陰之下，思惟坐禪，復見一切樹影悉移，唯閻浮陰獨覆太子。時彼大臣，見於太子有是希奇難思議事，即大歡喜，踴躍充遍，不能自勝。急疾奔馳，走詣王所，至已長跪，依所見事，即說偈言：

「『大王太子今在於，　　閻浮樹陰下端坐， 加趺思惟入三昧，　　光明照曜如日山。 此實真是大丈夫，　　樹影卓然不移動， 唯愿大王自觀察，　　太子相貌坐云何？ 譬猶大梵諸天王，　　亦如忉利天帝釋， 威神巍巍光顯爀，　　遍照于彼諸樹林。』

「時凈飯王聞已，即詣閻浮樹所，遙見太子在彼樹間結加趺坐，譬如黑夜視山頂頭，大聚火光出猛明炎，盛德顯著炳照巍巍，如重云間忽出明月，亦如暗室然大凈燈。時王見已，生大希有奇特之心，遍體戰惶，身毛悉豎，即頭頂禮于太子足，歡喜踴躍，而作是言：『善哉善哉！我此太子大有威德。』說偈贊曰：

「『如夜大火聚山頂，　　似秋明月敞云間， 今見太子坐思惟，　　不覺毛張身戰慄。』

「時凈飯王說偈贊已，更復頂禮于太子足，重說偈言：

「『我今再度屈此身，　　頂禮千輻勝妙足， 從生已來至今日，　　忽復得見坐思惟。』

「時有擎挾筌蹄小兒，隨從大王，啾唧戲笑。有一大臣咄彼小兒，作如是言：『汝小兒輩！幸勿唱叫。』時諸小兒報彼臣言：『何故不聽我等喧適？』爾時，大臣即以偈頌答彼一切諸小兒言：

「『日光雖極熱猛盛，　　不能回彼樹陰涼， 復有最妙一尋光，　　盛德世間無有匹。 思惟端坐于樹下，　　不動不搖如須彌， 悉達太子內深心，　　樂此樹陰當不捨。』

佛本行集經捔術爭婚品第十三上

「爾時太子漸向長成，至年十九，時凈飯王為于太子，造三時殿：一者暖殿，以擬隆冬；第二殿涼，擬於夏暑；其第三殿，用擬春秋二時寢息。擬冬坐者殿一向暖，擬夏坐者殿一向涼，擬於春秋二時坐者，其殿調適，溫和處平，不寒不熱

現代漢語譯本 當時，凈飯王在片刻之間，不見了太子，心中感到既不高興也不憂愁，便問人說：『我的太子，現在在哪裡？』（以上兩句在梵文中重複）『忽然不見了。』這時，各位大臣，東西南北，到處奔走，尋找太子，卻不知道他在哪裡。當時有一位大臣，遠遠地看見太子，在那閻浮樹的樹蔭下，正在靜坐思索，又看見所有的樹影都移動了，只有閻浮樹的樹蔭獨自覆蓋著太子。當時那位大臣，看見太子有這樣稀奇難以思議的事情，就非常高興，激動得全身充滿力量，不能自已。他急忙奔跑，跑到國王那裡，到了之後長跪，把所見的事情，用偈語說了出來： 『大王，太子現在正坐在閻浮樹的樹蔭下， 盤腿靜坐，進入禪定， 光芒照耀，如同日照山峰。 這真是大丈夫， 樹影竟然不移動， 希望大王親自觀察， 太子的相貌和坐姿如何？ 就像大梵天的諸天王， 也像忉利天的帝釋天， 威嚴神聖，光芒顯赫， 照耀著那片樹林。』 當時，凈飯王聽了之後，就來到閻浮樹那裡，遠遠地看見太子在那樹下結跏趺坐，就像黑夜裡看山頂，有一大團火光發出猛烈的火焰，盛大的德行顯著地照耀著，如同重云之間忽然出現明月，也像黑暗的房間里點燃了一盞明亮的燈。當時國王看見后，心中生起非常稀有奇特的感覺，全身戰慄，汗毛都豎了起來，就用頭頂禮拜太子的腳，歡喜雀躍，說道：『太好了！太好了！我的太子真是威德廣大。』並用偈語讚歎道： 『如同夜晚山頂的火堆， 又像秋天明月在云間， 今天看見太子靜坐思索， 我不禁毛髮豎立，身體戰慄。』 當時，凈飯王說完偈語讚歎后，又再次頂禮太子的腳，再次用偈語說道： 『我今天再次彎下身體， 頂禮您千輻的殊勝妙足， 從出生到現在， 忽然又看見您靜坐思索。』 當時，有一些拿著竹筐和木屐的小孩，跟隨著大王，嘰嘰喳喳地嬉笑。有一位大臣呵斥那些小孩，說道：『你們這些小孩！請不要吵鬧。』當時，那些小孩回答那位大臣說：『為什麼不讓我們喧鬧？』這時，大臣就用偈語回答那些小孩說： 『太陽光雖然極其炎熱猛烈， 也不能使樹蔭涼爽移動， 還有最美妙的一尋光芒， 盛大的德行世間無人能比。 他靜坐思索在樹下， 不動不搖如同須彌山， 悉達太子內心深處， 喜歡這樹蔭，不會離開。』 《佛本行集經·捔術爭婚品第十三上》 那時，太子漸漸長大成人，到了十九歲，當時凈飯王爲了太子，建造了三座宮殿：第一座是暖殿，用來抵禦寒冬；第二座是涼殿，用來度過酷暑；第三座宮殿，用來在春秋兩季休息。用來冬天居住的宮殿總是溫暖的，用來夏天居住的宮殿總是涼爽的，用來春秋兩季居住的宮殿，則溫度適宜，溫和而平靜，不冷不熱。

English version At that time, King Suddhodana, within a short while, did not see the prince, and his heart felt neither joy nor sorrow. He asked people, 'Where is my prince now?' (The above two sentences are repeated in the Sanskrit text) 'Suddenly he is gone.' At that time, the ministers, running east, west, north, and south, searched for the prince, but did not know where he was. Then, one minister, from afar, saw the prince under the shade of a Jambudvipa tree, sitting in meditation. He also saw that all the tree shadows had moved, but only the shade of the Jambudvipa tree covered the prince. At that time, that minister, seeing such a rare and inconceivable thing about the prince, was very happy, his whole body filled with excitement, and he could not control himself. He rushed to the king, knelt down, and, based on what he had seen, spoke in verse: 'O King, the prince is now sitting under the shade of the Jambudvipa tree, Sitting cross-legged in meditation, entering samadhi, His light shines like the sun on a mountain. This is truly a great man, The tree shadow does not move, May the King observe for himself, What is the prince's appearance and posture? Like the great Brahma kings, Also like the Indra of the Trayastrimsa heaven, His majestic power is glorious and bright, Illuminating the forest.' At that time, King Suddhodana, having heard this, went to the Jambudvipa tree. From afar, he saw the prince sitting cross-legged under the tree, like seeing a large fire on a mountain peak in the dark night, emitting fierce flames. His great virtue was clearly shining, like a bright moon suddenly appearing from heavy clouds, or like a bright lamp lit in a dark room. When the king saw this, he felt a great and rare wonder, his whole body trembled, and his hair stood on end. He bowed his head to the prince's feet, joyful and excited, and said, 'Excellent! Excellent! My prince has great power and virtue.' He praised him in verse: 'Like a fire on a mountain peak at night, Like the autumn moon in the clouds, Today I see the prince sitting in meditation, I cannot help but feel my hair stand on end and my body tremble.' At that time, King Suddhodana, having praised him in verse, again bowed his head to the prince's feet, and again spoke in verse: 'Today I bow down again, Prostrating to your thousand-spoked, wonderful feet, From birth until today, I have suddenly seen you sitting in meditation.' At that time, some children carrying baskets and clogs, followed the king, chattering and laughing. One minister scolded the children, saying, 'You children! Please do not make noise.' At that time, the children replied to the minister, 'Why do you not let us make noise?' Then, the minister answered all the children in verse: 'Although the sunlight is extremely hot and fierce, It cannot move the cool shade of the tree, There is also a most wonderful ray of light, His great virtue is unmatched in the world. He sits in meditation under the tree, Unmoving and unshaken like Mount Sumeru, Prince Siddhartha's inner heart, Loves this shade and will not leave it.' From the 'Buddha's Deeds Collection Sutra, Chapter Thirteen, Part One: The Competition for Marriage' At that time, the prince gradually grew into adulthood. When he reached the age of nineteen, King Suddhodana built three palaces for the prince: the first was a warm palace, to protect against the cold winter; the second was a cool palace, to spend the hot summer; and the third palace was for resting in the spring and autumn seasons. The palace for winter was always warm, the palace for summer was always cool, and the palace for spring and autumn was of a suitable temperature, mild and peaceful, neither cold nor hot.

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。復于宮內後園之中，堰水流渠，造作池沼，栽蒔種種眾雜名花，所謂優缽羅花、波頭摩花、拘物頭華、分陀利華，為于太子，作喜樂故。復有無量無邊諸人，各自職司侍衛太子，或復有人，按摩太子；或復有人，柔軟太子；或復有人，以諸香油，涂荼太子；或復有人，洗浴之時，揩拭太子；或復有人，澡浴之時，供香湯者；或有染髮梳頭髻者；或復有人，執鏡照者；或執涂香，或執眼藥，或復有執熏衣香者；或執牛黃，或執華鬘，或復有執種種雜色微妙衣服，立太子前，常擬供奉。太子著者，其衣悉是迦尸迦衣，執已曲躬，須者即進。其太子父輸頭檀王所著衣里若迦尸迦，外表則用其餘諸物，太子不然，所服之衣，內外悉用迦尸迦。作太子左右及執作人、僮僕男女、諸后從等，皆悉喂以粳糧之飯，雜肉齏醬，或臛或羹。太子一身，別置妙好香美粳糧，精細揀擇，羹臛雜奠，百味蘭肴，種種珍羞，及諸餅果。如是無量，日別恒常，晝夜修營，各皆新造，以擬太子。又持白蓋，覆太子上，或畏夜戲零露風霜，或復晝游塵埃日照。

「時凈飯王既見太子年漸向大，心中復憶阿私陀仙授記之語，集諸耆舊釋種大臣，而作是言：『汝等親族！曾聞知不？我此太子，初生之時，召諸解相及婆羅門阿私陀等，皆記之言：「其若在家，定當得作轉輪聖王，若捨出家，必得成就於無上道。」而我等今作何方便，令此童子得不出家？』諸釋親族即報王言：『大王！今當速為太子別造宮室，令諸婇女娛樂嬉戲，是則太子不捨出家。』而有偈說：

「『阿私陀所記，　　決定無移動， 諸釋勸立殿，　　望使不出家。

「『如是方便，我等釋種，可得興盛，能令一切恭敬尊重，不為粟散諸王所欺。』時凈飯王復語釋種諸親族言：『汝等當觀，誰釋女堪與我太子悉達為妃？』爾時，五百諸釋種族，各各唱言：『我女堪為太子作妃(上兩句梵本悉再稱，今略)。』

「時凈飯王復自思惟：『若我今日，不共太子如是籌量，忽取他女與其作妃，脫不稱可則成違負；若我今共太子語論，太子意深，終不肯道。我今狐疑，作何方便？』復更思惟：『我今可以種種雜寶，作無憂器，持與太子，令太子用施諸女人，密遣使覘觀察其意，看于大子眼目瞻矚在於誰邊，我即娉取，與其作妃

之後，（他們）又在宮內的後花園中，筑堰引水開渠，建造池塘，栽種各種各樣的名貴花卉，如優缽羅花、波頭摩花、拘物頭花、分陀利花，以此來讓太子感到喜悅。還有無數的人，各自負責侍奉太子，有的人負責『撫摸』太子，有的人負責『輕柔地』對待太子，有的人用各種香油塗抹太子，有的人在太子洗浴時擦拭身體，有的人在太子沐浴時供應香湯，有的人負責給太子染髮梳頭，有的人負責拿著鏡子給太子照看，有的人拿著涂香，有的人拿著眼藥，有的人拿著熏衣香，有的人拿著牛黃，有的人拿著花鬘，還有的人拿著各種顏色精美的衣服，站在太子面前，隨時準備供奉。太子所穿的衣服都是迦尸迦布料，侍奉的人拿著衣服，彎著腰，太子需要時就遞上。太子的父親凈飯王所穿的衣服，內里是迦尸迦布料，外表則用其他材料，太子則不然，他所穿的衣服，內外都是迦尸迦布料。太子的侍從、僕人、男女僕役、隨從等，都喂以粳米飯，配以肉醬，或羹或湯。而太子一人，則另備上好的香美粳米，精挑細選，配以各種羹湯，百味佳餚，各種珍貴美味，以及各種餅果。像這樣無數的食物，每天都不斷地、日夜不停地準備，而且每次都是新做的，以供太子享用。還有人拿著白色的傘蓋，遮在太子頭上，有時是爲了防止太子夜間玩耍時沾染露水風霜，有時是爲了防止太子白天遊玩時被塵土和陽光照射。 當時，凈飯王看到太子漸漸長大，心中又想起阿私陀仙人的授記之言，於是召集了釋迦族的長老和大臣，對他們說：『各位親族！你們可曾聽說？我的這個太子，出生的時候，我召集了相士和婆羅門阿私陀等人，他們都預言說：「如果太子在家，必定會成為轉輪聖王；如果捨棄家庭出家，必定會成就無上道。」我們現在該如何做，才能讓這個孩子不出家呢？』釋迦族的親族們回答說：『大王！現在應當儘快為太子建造宮殿，讓眾多美女陪伴他嬉戲玩樂，這樣太子就不會捨棄家庭出家了。』於是有偈語說： 『阿私陀的預言，　　是絕對不會改變的， 釋迦族人勸建宮殿，　　希望太子不出家。 『用這樣的方法，我們釋迦族才能興盛，才能讓所有人都恭敬尊重，不被其他小國欺負。』當時，凈飯王又對釋迦族的親族們說：『你們看看，哪家的釋迦族女子可以做我太子悉達的妃子？』當時，五百個釋迦族人，各自都說：『我的女兒可以做太子的妃子。』 當時，凈飯王又自己思量：『如果我今天不和太子商量這件事，就隨便娶其他女子給他做妃子，萬一太子不喜歡，就會造成違背；如果我今天和太子商量，太子心思深沉，終究不會說出真心話。我現在很疑惑，該怎麼辦呢？』他又思量：『我現在可以用各種珍寶，製作成無憂器，拿給太子，讓太子用這些東西賞賜給女子，然後秘密派人觀察太子的心意，看看太子用眼睛注視著誰，我就娶她，給她做妃子。』

Then, in the inner garden of the palace, they dammed water to create channels, built ponds, and planted various kinds of famous flowers, such as the utpala flower, the padma flower, the kumuda flower, and the pundarika flower, to bring joy to the prince. There were also countless people, each with their own duties to serve the prince. Some were responsible for 'touching' the prince, some for treating the prince 'gently', some for applying various fragrant oils to the prince, some for wiping the prince's body when he bathed, some for providing fragrant water when the prince took a bath, some for dyeing and combing the prince's hair, some for holding a mirror for the prince to look at, some for holding fragrant ointments, some for holding eye medicine, some for holding incense for clothing, some for holding bezoar, some for holding flower garlands, and some for holding various colors of exquisite clothing, standing before the prince, ready to serve him at any time. The clothes the prince wore were all made of Kasi cloth. The attendants held the clothes, bowed, and presented them when the prince needed them. The clothes of the prince's father, King Suddhodana, were made of Kasi cloth on the inside, but the outside was made of other materials. The prince was different; his clothes were made of Kasi cloth both inside and out. The prince's attendants, servants, male and female servants, and followers were all fed with rice, mixed with meat sauce, or soup. For the prince alone, there was specially prepared fine and fragrant rice, carefully selected, with various soups, a hundred delicacies, various precious delicacies, and various cakes and fruits. Like this, countless foods were constantly prepared daily, day and night, and each time they were newly made, for the prince to enjoy. There were also people holding white parasols, covering the prince, sometimes to prevent the prince from being exposed to dew and frost when playing at night, and sometimes to prevent the prince from being exposed to dust and sunlight when playing during the day. At that time, King Suddhodana, seeing that the prince was gradually growing up, remembered the prophecy of the sage Asita, and summoned the elders and ministers of the Shakya clan, and said to them: 'Dear relatives! Have you ever heard? When my prince was born, I summoned soothsayers and Brahmins such as Asita, and they all prophesied: "If the prince stays at home, he will surely become a Chakravartin king; if he leaves home to become a monk, he will surely achieve the supreme path." What should we do now to prevent this child from leaving home?' The relatives of the Shakya clan replied: 'Your Majesty! Now we should quickly build palaces for the prince, and let many beautiful women accompany him to play and have fun, so that the prince will not leave home.' Then there was a verse that said: 'Asita's prophecy, is absolutely unchangeable, The Shakya people advise to build palaces, hoping the prince will not leave home.' 'By this method, our Shakya clan can prosper, and we can make everyone respect us, and not be bullied by other small countries.' At that time, King Suddhodana said to the relatives of the Shakya clan: 'Look, which Shakya woman is suitable to be the wife of my prince Siddhartha?' At that time, five hundred Shakya people each said: 'My daughter can be the prince's wife.' At that time, King Suddhodana thought to himself: 'If I do not discuss this matter with the prince today, and just randomly marry another woman to him, if the prince does not like her, it will be a violation; if I discuss it with the prince today, the prince's mind is deep, and he will not tell the truth. I am very confused now, what should I do?' He thought again: 'Now I can use various treasures to make worry-free objects, and give them to the prince, so that the prince can use these things to reward women, and then secretly send people to observe the prince's intentions, to see who the prince is looking at with his eyes, and I will marry her to him as his wife.'

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。』

「時凈飯王即遣造作雜寶玩弄無憂之器，所謂金銀種種雜飾，造已即于迦毗羅城，振鐸唱言：『從今已去，至七日來，我太子欲見於釋種一切諸女，見已欲施一切雜寶種種玩弄無憂之器，城內所有一切諸女，悉可來集於我宮門。』

「爾時，太子六日已過，至第七日，于先出在王宮門前，據筌蹄坐。是時城內一切諸女，皆以種種雜寶瓔珞，各嚴其身，來集宮門，欲見太子，復欲受取種種諸寶無憂之器。是時太子見諸女來，即持種種寶器，施與彼等諸女，從四方來見太子者。以是太子威德大故，諸女不能正看太子，但取寶器，各各低頭速疾而過。寶器盡已，最後有一婆私吒族釋種大臣摩訶那摩，其女名為耶輸陀羅，前後侍從眾多婢媵，圍繞而來。遙見太子，峨峨注睛，舉目雅步，瞻觀直眄，目不斜𨶳，漸進前趍，來近太子。如舊相識，曾無愧顏，即白太子，作如是言：『太子！今可與我雜寶無憂器來。』太子報言：『汝來既遲，皆悉施盡。』彼女復更白太子言：『我有何過？汝今欺我不與寶器。』太子答言：『我不欺汝，但汝後來，自不及耳。』是時太子指邊有一所著印環，價直百千，從指脫與耶輸陀羅。耶輸陀羅白太子言：『我于汝邊可止直於爾許物耶？』太子報言：『我之所著，自余瓔珞，任意所取。』彼女白言：『我今豈可剝脫太子？只可莊嚴于太子身。』語于太子，作是言已，心不喜歡，即回還去。」

爾時，世尊成道已后，尊者優陀夷而白佛言：「世尊！云何如來在王宮時，將身一切無價瓔珞，脫持施與耶輸陀羅，不能令彼心生歡喜？」

佛告尊者優陀夷言：「汝優陀夷！至心諦聽！我當說之。耶輸陀羅非但今世與其瓔珞令不歡喜，其往昔來，曾因少緣生瞋恨故，雖復多種珍寶佈施，猶不歡喜。」

優陀夷言：「甚奇世尊！此事云何？愿為我說。」

爾時，佛告優陀夷言：「我念往昔無量世時，迦尸國內波羅㮈城，時有一王，信邪倒見而行治化。彼王有子造少罪𠎝，父王驅擯令出國界，漸漸行至一天寺中，共婦相隨居停而住。時彼王子所將食糧，皆悉罄盡，王子游獵，殺捕諸蟲以用活命。所獵之處，見一鼉蟲，趁而殺之，即剝其皮，內水中煮，其欲向熟，汁便竭盡。是時王子語其婦言：『肉未好熟，卿更取水。』彼王子婦即便取水

現代漢語譯本： 那時，凈飯王立即命人制作各種珍寶玩物和無憂的器具，用金銀等各種飾品裝飾。製作完成後，就在迦毗羅城敲響銅鈴宣告：『從今天起，到七天後，我的太子想要見釋迦族所有的女子，見完后將施捨各種珍寶和玩物無憂的器具。城內所有女子都可以到我的宮門來聚集。』 當時，太子過了六天，到了第七天，先來到王宮門前，坐在一個用竹子編成的坐具上。這時，城內所有女子都用各種珍寶瓔珞裝飾自己，來到宮門，想見太子，也想領取各種珍寶無憂的器具。當時，太子見到眾女子前來，就拿著各種寶器，施捨給那些從四面八方來見太子的女子。因為太子威德很大，眾女子不敢正視太子，只是拿了寶器，各自低著頭快速走過。寶器都施捨完了，最後有一位婆私吒族的釋種大臣摩訶那摩的女兒，名叫耶輸陀羅，前後有許多侍女婢女跟隨，圍繞著她而來。她遠遠地看見太子，目光炯炯，舉止優雅，目光直視，不斜視，慢慢地走到太子面前。她像老朋友一樣，沒有絲毫羞愧，對太子說：『太子！現在可以給我珍寶無憂的器具了。』太子回答說：『你來得太晚了，都施捨完了。』她又對太子說：『我有什麼過錯？你現在欺騙我不給我寶器。』太子回答說：『我沒有欺騙你，只是你來得晚了，自己沒趕上罷了。』這時，太子指著自己手上戴著的一個價值千百的戒指，從手指上脫下來給了耶輸陀羅。耶輸陀羅對太子說：『我在你這裡只值這麼點東西嗎？』太子回答說：『我身上戴的，其餘的瓔珞，你隨意拿取。』她說道：『我怎麼可以剝奪太子的東西呢？只能用來裝飾太子。』她對太子說完這些話，心裡不高興，就回去了。 那時，世尊成道之後，尊者優陀夷問佛說：『世尊！為什麼如來在王宮時，將身上所有無價的瓔珞脫下來施捨給耶輸陀羅，卻不能讓她心生歡喜呢？』 佛告訴尊者優陀夷說：『你優陀夷！專心聽著！我當爲你解說。耶輸陀羅不僅今世接受我的瓔珞不歡喜，她往昔因為一點小事生了嗔恨，所以即使佈施她各種珍寶，她仍然不歡喜。』 優陀夷說：『真是太奇怪了，世尊！這是怎麼回事？請您為我解說。』 當時，佛告訴優陀夷說：『我回憶起過去無量世時，在迦尸國的波羅㮈城，當時有一位國王，信奉邪見，用錯誤的思想治理國家。這位國王有一個兒子，犯了小罪，父王把他驅逐出境，他漸漸走到一座天寺中，和妻子一起在那裡居住。當時，這位王子所帶的食物都用完了，王子就去打獵，殺捕各種蟲子來維持生命。在打獵的地方，他看到一隻鼉蟲，就追上去殺了它，剝下它的皮，放在水裡煮，快要煮熟的時候，水就幹了。這時，王子對他的妻子說：『肉還沒煮好，你再去取水。』他的妻子就去取水

English version: At that time, King Suddhodana immediately ordered the creation of various jeweled playthings and worry-free utensils, adorned with gold, silver, and various other ornaments. Once completed, he had a bell rung in Kapilavastu, announcing: 'From today until seven days hence, my prince wishes to see all the women of the Shakya clan. After seeing them, he will bestow various jewels, playthings, and worry-free utensils. All the women within the city may gather at my palace gate.' At that time, the prince had passed six days, and on the seventh day, he first came to the front of the palace gate and sat on a bamboo mat. At this time, all the women in the city adorned themselves with various jeweled necklaces and came to the palace gate, wanting to see the prince and also to receive various jeweled worry-free utensils. At that time, the prince, seeing the women coming, took various jeweled items and bestowed them upon the women who came from all directions to see him. Because the prince's virtue was great, the women did not dare to look directly at him, but only took the jeweled items, each lowering their heads and quickly passing by. When all the jeweled items had been given away, finally, there came a daughter of the Shakya minister Mahānāma of the Vasishta clan, named Yasodharā, with many maids and servants following and surrounding her. From afar, she saw the prince, her eyes shining, her demeanor elegant, her gaze direct, not glancing sideways, slowly approaching the prince. Like an old acquaintance, she showed no shame and said to the prince: 'Prince! Now you can give me the jeweled worry-free utensils.' The prince replied: 'You came too late; they have all been given away.' She then said to the prince: 'What fault is mine? You are now deceiving me by not giving me the jeweled items.' The prince replied: 'I am not deceiving you, but you came late and missed out.' At this time, the prince pointed to a ring he was wearing, worth a hundred thousand, and took it off his finger and gave it to Yasodharā. Yasodharā said to the prince: 'Am I only worth this much to you?' The prince replied: 'You may take any of the other ornaments I am wearing.' She said: 'How can I strip the prince? I can only use them to adorn the prince.' After saying these words to the prince, she was unhappy and returned. At that time, after the World Honored One had attained enlightenment, the Venerable Udāyi asked the Buddha: 'World Honored One! Why is it that when the Tathagata was in the palace, he took off all his priceless necklaces and gave them to Yasodharā, yet could not make her happy?' The Buddha told the Venerable Udāyi: 'You, Udāyi! Listen attentively! I will explain it to you. Yasodharā is not only unhappy in this life when receiving my necklaces, but in the past, because of a small matter, she harbored resentment, so even if I were to give her various treasures, she would still not be happy.' Udāyi said: 'It is very strange, World Honored One! How is this so? Please explain it to me.' At that time, the Buddha told Udāyi: 'I recall in the past, countless eons ago, in the city of Varanasi in the kingdom of Kashi, there was a king who believed in false views and governed the country with wrong ideas. This king had a son who committed a minor offense, and the father king banished him from the country. He gradually traveled to a heavenly temple, where he and his wife stayed. At that time, the food that the prince had brought was all used up, so the prince went hunting, killing various insects to sustain his life. In the place where he was hunting, he saw a crocodile, chased and killed it, skinned it, and boiled it in water. When it was about to be cooked, the water dried up. At this time, the prince said to his wife: 'The meat is not yet cooked, go and fetch more water.' His wife then went to fetch water.

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。婦去已后，王子饑急，不能忍耐，即食鼉肉，一切悉盡，不留片殘。時王子婦取水回還，問其夫言：『此中鼉肉，今在何處？』王子報言：『鼉忽然活，今已走去。』其婦不信：『何忽如是？鼉煮已熟，云何能走？』婦心不信，而意思念：『必是我夫，饑急食盡，誑我言走。』情懷瞋恨，心常不歡。於後數年，其父命終，時諸大臣即迎王子，灌頂為主。既作王訖，所得眾寶，及諸奇珍，種種衣裳，無價之物，皆悉與妃。其妃雖納，而面顏色，不悅如前。爾時，彼王語其妃言：『我一切寶，無價之物，以持賜妃，何故顏色，而不歡悅，如前不異？』時其夫人即說偈頌，以報王言：

「『最勝大王聽，　　往昔遊獵時， 執箭或持刀，　　射殺野鼉死， 剝皮煮欲熟，　　遣我取水添， 食肉不留殘，　　而誑我言走。』」

告優陀夷：「此汝當知！爾時王者，我身是也；其王后者，今日耶輸陀羅是也。我于爾時，少許犯觸，續於後時，多以財寶，與望和適，而其懷恨，猶不喜歡。今日亦然，雖將無量諸種錢帛，亦不能令其心歡喜。

「時凈飯王所遣密使察太子者，一心睹于太子眼目其所瞻矚，共于諸女相當語對，而彼密使委悉皆知。知已即時往詣王所，而白王言：『大王！當知，有釋大臣摩訶那摩，其女後來太子共語，數番往復，兼且微笑，停住少時，調戲言語。太子彼女二顏俱悅，彼此答對，四目相當。』時凈飯王聞彼密觀如是語已，心內思惟：『太子意欲得彼女耶？』

「時凈飯王看好吉宿良善之日，即喚國師婆羅門來，使向釋種摩訶那摩大臣之家，而作是言：『知卿有女，今可與我太子作妃。』是時國師聞王語已，即詣釋種摩訶那摩大臣之家，作如是言：『摩訶那摩王敕如是。』時釋大臣報國師言：『我釋迦法，相承如是，若有技能勝一切者，于彼人邊即嫁女與；若無技能，不得與女。大王太子生長深宮，耽媔嬉戲，未曾學習，無有技能，弓射天文，兵書戎仗，一切戰鬥，捔力拳捶，悉未工閑，我何故今無藝人邊而嫁女與？』

「是時國師聞是語已，還至王所，將如是語，具白于王。時凈飯王聞此語已，心懷愁惱，如是思惟：『摩訶那摩此語如法，向我實論無一虛妄。』雖作是念，而王內心，悵怏默然迷悶而住，其狀如似坐禪思惟

現代漢語譯本：婦人離開后，王子飢餓難耐，便吃了所有的鼉肉，一點殘渣都沒留下。當時，王子的妻子取水回來，問丈夫說：『這裡的鼉肉，現在在哪裡？』王子回答說：『鼉忽然活了，現在已經跑了。』他的妻子不相信：『怎麼會這樣？鼉都煮熟了，怎麼能跑呢？』妻子心裡不相信，心想：『肯定是我丈夫，飢餓難耐都吃光了，騙我說跑了。』心中充滿怨恨，常常不高興。後來過了幾年，他的父親去世了，大臣們就迎接王子，為他舉行灌頂儀式，讓他當了國王。他當上國王后，得到的各種寶物，以及各種珍奇之物，各種衣裳，無價之寶，都給了他的妃子。他的妃子雖然接受了，但是臉色卻不像以前那樣高興。當時，國王對他的妃子說：『我把所有的寶物，無價之寶，都賜給你了，為什麼你的臉色，不像以前那樣高興呢？』當時，他的夫人就說了偈頌，來回答國王說： 『最尊貴的大王請聽， 往昔打獵的時候， 拿著箭或者刀， 射殺野鼉而死， 剝皮煮到快熟， 讓我去取水來加， 吃肉一點不剩， 卻騙我說它跑了。』 告訴優陀夷：『你應該知道！當時的國王，就是我；那個王后，就是今天的耶輸陀羅。我當時，稍微犯了一點過錯，後來用很多財寶，想要和她和好，但是她心中懷恨，仍然不喜歡。今天也是這樣，即使拿出無數的錢財，也不能讓她高興。』 當時，凈飯王派去的密使觀察太子，一心注意太子的眼睛所看的地方，以及和那些女子交談的情況，密使都詳細地知道了。知道后，就立刻去見國王，對國王說：『大王！您應該知道，有位釋迦大臣摩訶那摩，他的女兒後來和太子交談，多次來回，還面帶微笑，停留了一會兒，說了些調戲的話。太子和那個女子都面帶喜色，互相回答，四目相對。』當時，凈飯王聽到密使這樣觀察后，心裡想：『太子是想要得到那個女子嗎？』 當時，凈飯王選了一個吉祥的好日子，就叫來國師婆羅門，讓他去釋迦大臣摩訶那摩的家裡，對他說：『我知道你有個女兒，現在可以嫁給我的太子做妃子。』當時，國師聽到國王的話后，就去了釋迦大臣摩訶那摩的家裡，這樣說：『摩訶那摩，國王命令是這樣的。』當時，釋迦大臣回答國師說：『我們釋迦族的規矩是這樣的，如果有人技能勝過一切人，就把女兒嫁給他；如果沒有技能，就不能把女兒嫁給他。大王的太子生長在深宮，沉迷於嬉戲，沒有學習過，沒有技能，弓箭射術、天文、兵書、軍事、一切戰鬥、角力拳擊，都不精通，我怎麼能把女兒嫁給一個沒有技能的人呢？』 當時，國師聽到這些話后，就回到國王那裡，把這些話，都告訴了國王。當時，凈飯王聽到這些話后，心裡感到憂愁煩惱，這樣想：『摩訶那摩說的這些話是符合道理的，他對我說的都是實話，沒有一句虛假。』雖然這樣想，但是國王內心，還是悵然若失，沉默不語，迷茫地坐著，就像在禪定思考一樣。

English version: After the woman left, the prince was so hungry that he ate all the tortoise meat, leaving not a single scrap. At that time, the prince's wife returned from fetching water and asked her husband, 'Where is the tortoise meat that was here?' The prince replied, 'The tortoise suddenly came to life and has run away.' His wife did not believe him, 'How could that be? The tortoise was cooked, how could it run away?' The wife did not believe it in her heart, thinking, 'It must be my husband, who was so hungry that he ate it all and lied to me that it ran away.' Her heart was filled with resentment, and she was often unhappy. Later, after several years, his father passed away, and the ministers welcomed the prince, performed the coronation ceremony for him, and made him king. After he became king, all the treasures he obtained, as well as all kinds of rare and precious things, all kinds of clothing, and priceless treasures, he gave to his concubine. Although his concubine accepted them, her face was not as happy as before. At that time, the king said to his concubine, 'I have given you all the treasures, priceless treasures, why is your face not as happy as before?' At that time, his wife spoke a verse to answer the king: 'Most noble king, please listen, In the past when hunting, Holding arrows or knives, Shot and killed a wild tortoise, Peeling and cooking it until almost done, Sent me to fetch water to add, Eating all the meat without leaving any, Yet you lied to me that it ran away.' Telling Udai, 'You should know this! The king at that time was me; that queen is today's Yashodhara. At that time, I made a slight mistake, and later I used a lot of wealth to try to reconcile with her, but she held resentment in her heart and still did not like it. It is the same today, even if I bring countless kinds of money and silk, I cannot make her happy.' At that time, the secret envoy sent by King Suddhodana to observe the prince, focused on where the prince's eyes were looking, and the conversations he had with the women. The secret envoy knew everything in detail. After knowing this, he immediately went to see the king and said to the king, 'Great King! You should know that there is a Shakya minister named Mahanama, whose daughter later talked with the prince, several times back and forth, and also smiled, paused for a while, and said some teasing words. Both the prince and that woman looked pleased, answering each other, their eyes meeting.' At that time, King Suddhodana, after hearing the secret envoy's observation, thought in his heart, 'Does the prince want to get that woman?' At that time, King Suddhodana chose an auspicious day and called the royal teacher, the Brahmin, and sent him to the house of the Shakya minister Mahanama, saying to him, 'I know you have a daughter, now she can marry my prince as a concubine.' At that time, the royal teacher, after hearing the king's words, went to the house of the Shakya minister Mahanama and said, 'Mahanama, the king's order is like this.' At that time, the Shakya minister replied to the royal teacher, 'Our Shakya clan's rules are like this, if someone's skills surpass everyone else, we will marry our daughter to him; if he has no skills, we cannot marry our daughter to him. The king's prince grew up in the deep palace, indulging in play, has not studied, has no skills, archery, astronomy, military books, warfare, all battles, wrestling, and boxing, he is not proficient in any of them, how can I marry my daughter to someone without skills?' At that time, the royal teacher, after hearing these words, returned to the king and told the king all these words. At that time, King Suddhodana, after hearing these words, felt worried and troubled, thinking, 'What Mahanama said is reasonable, what he said to me is all true, not a single word is false.' Although he thought this way, the king's heart was still lost, silent, and sat in confusion, as if in meditation.

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。太子是時，見父王面，失於容色，悵怏不歡，猶如坐禪思惟一種，見是事已，漸至王所，而問王言：『未審父王！以何緣故，如是愁惱，獨坐思惟？』作是語已，時凈飯王答太子言：『子不須問我如此事。』太子再問，父王重止。太子如是三問：『父王大王！要須報我所以，解我心疑。』時凈飯王三見太子問如是事，即向太子如前所說。太子知已，問父王言：『父王頗知，父王城內，有人能出與我共試技藝已不？』時凈飯王聞此語已，即大歡喜，踴躍遍身，不能自勝，即更重審問于太子，作如是言：『善哉太子！汝實能捔諸技藝不？』太子答言：『大王善聽！我今實能。大王！但當速集諸釋一切童子，共我捔試諸有技藝。』

「時凈飯王敕迦毗羅城內，街巷四衢道頭，悉教振鐸大聲唱令：『從今以去，計至七日，我之儲宮悉達太子，今欲出其所有諸技，若有解者，悉令聚集，共捔試看。』時六日過，至第七日，五百釋種諸童子等，悉達為首，並皆聚集。聚集訖已，相共出城，至一寬地，是諸童子，出技能處。時釋大臣即好莊嚴耶輸陀羅，為上勝垛，作如是言：『誰能善通一切技藝，最勝上者，即以此女與其作妻。』時凈飯王共諸釋種耆舊長德，于先而至，復有無量無邊雜姓男子女人童男童女，皆悉聚集，詣彼試場寬地之所，欲觀太子，及諸釋種一切童子，捔試技能，誰最為勝？

「是時有諸釋種童子文學快者，先共太子試于手筆，時有釋種，相共謂言：『今者宜令毗奢蜜多為作試師。』即語之言：『汝可觀察諸童子內手筆誰勝，或復快書疾書善書、解多種書。』爾時，毗奢蜜多大師先知太子于諸書中最勝最上，熙怡微笑而說偈言：

「『一切人間及天上，　　乾闥修羅迦樓羅， 所有文字諸書典，　　太子遍歷皆通達。 我身及以汝等輩，　　不知如此書籍名， 人間悉解我試來，　　定知其勝汝不如。』

「爾時彼等釋種徒眾，詳共齊白凈飯王言：『我今已知，大王太子于書典中，最為勝上。算計須試，得知誰明？』是時眾中有一最大算計之師，名頞誰那，一切算計最為第一

現代漢語譯本：當時，太子見到父王面色不悅，悶悶不樂，就像坐禪入定一樣。他看到這種情況后，慢慢走到父王面前，問道：『父王！不知您為何如此憂愁煩惱，獨自沉思？』說完這話，凈飯王回答太子說：『你不用問我這些事。』太子再次詢問，父王再次阻止。太子這樣問了三次：『父王大王！您一定要告訴我原因，解開我心中的疑惑。』凈飯王見太子三次詢問此事，便如實告訴了太子。太子知道后，問父王說：『父王可知，城內有人能出來與我比試技藝嗎？』凈飯王聽到這話，非常高興，全身激動不已，難以自持，再次詢問太子，說道：『好啊太子！你真的能比試各種技藝嗎？』太子回答說：『大王請聽！我確實能。大王！您只需儘快召集所有釋迦族的童子，與我比試各種技藝。』 現代漢語譯本：於是，凈飯王命令在迦毗羅城內，大街小巷的十字路口，都敲響銅鈴大聲宣告：『從今天起，七天之後，我的儲君悉達太子，將要展示他所掌握的各種技藝，如果有誰能與之匹敵，就都聚集起來，一起比試。』六天過去了，到了第七天，五百名釋迦族的童子，以悉達為首，都聚集在一起。聚集完畢后，他們一起出城，來到一塊空曠的場地，這是童子們展示技能的地方。這時，釋迦族的大臣們精心打扮了耶輸陀羅，讓她站在高處，並說道：『誰能精通一切技藝，最為優秀，就將此女嫁給他為妻。』凈飯王與釋迦族的長者們先到，還有無數其他姓氏的男女老少，也都聚集到這裡，來到比試的場地，想要觀看太子和釋迦族的童子們比試技能，看誰最厲害。 現代漢語譯本：當時，有些釋迦族的童子，在文學方面比較出色，先與太子比試書法。這時，有釋迦族人商量說：『現在應該請毗奢蜜多來做評判老師。』就對他說：『你可以觀察這些童子中，誰的書法最好，或者誰寫得快，寫得好，精通多種字型。』當時，毗奢蜜多大師早就知道太子在書法方面最為優秀，他高興地笑著說偈語： 現代漢語譯本：『人間天上，乾闥婆、阿修羅、迦樓羅，所有文字典籍，太子都通曉。我和你們這些人，連這些書籍的名字都不知道，人間都明白，我來測試，肯定知道他比你們強。』 現代漢語譯本：當時，那些釋迦族的眾人，一起向凈飯王稟告說：『我們現在已經知道，大王的太子在書法方面最為優秀。還需要測試算術，才能知道誰最精通？』這時，眾人中有一位最厲害的算術大師，名叫頞誰那，他的算術最為高明。

English version: At that time, the Crown Prince, seeing his father's face, was displeased and unhappy, as if in meditation. Having seen this, he slowly approached his father and asked: 'Father! I do not know why you are so worried and troubled, sitting alone in contemplation?' After saying this, King Suddhodana replied to the Crown Prince: 'You do not need to ask me about these things.' The Crown Prince asked again, and the King stopped him again. The Crown Prince asked three times: 'Father, Great King! You must tell me the reason, and resolve my doubts.' King Suddhodana, seeing the Crown Prince ask about this three times, then told the Crown Prince the truth. After the Crown Prince knew, he asked his father: 'Father, do you know if there is anyone in the city who can come out and compete with me in skills?' King Suddhodana, upon hearing this, was very happy, his whole body was excited, and he could not control himself. He asked the Crown Prince again, saying: 'Good, Crown Prince! Can you really compete in various skills?' The Crown Prince replied: 'Great King, please listen! I can indeed. Great King! You only need to quickly gather all the Sakya clan children, and compete with me in various skills.' English version: Therefore, King Suddhodana ordered that in the city of Kapilavastu, at the crossroads of streets and alleys, the bells should be rung loudly to announce: 'From today, seven days from now, my Crown Prince Siddhartha will display the various skills he has mastered. If anyone can match him, they should all gather together and compete.' Six days passed, and on the seventh day, five hundred Sakya clan children, led by Siddhartha, gathered together. After gathering, they went out of the city together to a wide open space, which was the place where the children would display their skills. At this time, the ministers of the Sakya clan carefully dressed Yashodhara, and had her stand in a high place, saying: 'Whoever is proficient in all skills, and is the most outstanding, will marry this woman as his wife.' King Suddhodana and the elders of the Sakya clan arrived first, and countless men, women, and children of other surnames also gathered there, coming to the competition site, wanting to watch the Crown Prince and the Sakya clan children compete in skills, to see who was the most powerful. English version: At that time, some of the Sakya clan children, who were better in literature, first competed with the Crown Prince in calligraphy. At this time, some of the Sakya clan people discussed, saying: 'Now we should invite Vishvamitra to be the judge.' They said to him: 'You can observe among these children, who has the best calligraphy, or who writes the fastest, writes well, and is proficient in various scripts.' At that time, Master Vishvamitra had long known that the Crown Prince was the most outstanding in calligraphy. He smiled happily and said in verse: English version: 'In the human and heavenly realms, Gandharvas, Asuras, and Garudas, all the written texts, the Crown Prince understands. I and you people, do not even know the names of these books. Everyone in the human realm understands, I will test, and surely know that he is stronger than you.' English version: At that time, those Sakya clan people, together reported to King Suddhodana, saying: 'We now know that the King's Crown Prince is the most outstanding in calligraphy. We still need to test arithmetic, to know who is the most proficient?' At this time, among the crowd, there was the most powerful arithmetic master, named Arshana, whose arithmetic was the most excellent.

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。時釋眾喚頞誰那來，將往試驗，語言：『尊者！汝好觀看諸童子中，是誰算計為最第一？』時太子算，令一釋種明瞭童子對下算籌，而不能供；更二童子下，猶不供；三童子下，亦不能供；乃至一十童子俱下，而亦不供；二十三十、四十五十、一百共下，而亦不供；二百三百、四百五百，一時盡下，猶尚不供。是時太子，作如是言：『汝等今算，我當爲下。』時一釋種童子唱算，太子為下，不能算得。太子復言：『二人雙計。』復不能及。太子復言：『乃至一百，一時共計。』猶不能及。太子復言：『汝等何假如是相競，但此等輩，一切一時各自計唱，我當爲下。』時諸釋種五百童子，一時俱唱，太子為其一時齊下，如上所數，從於一起，乃至盡數，太子不錯，亦復不亂，安庠審諦，次第而下。彼等一切諸釋童子，盡力共算，不能及逮悉達太子萬分之一。時頞誰那國大算師，心密驚怪，極生歡喜，而說偈言：

「『善哉捷利深憶持，　　分明唱下無有錯， 五百釋童稱解算，　　一時共對不能當。 如是智慧正念心，　　算計疾速甚深奧， 是等算師計天下，　　巨海渧數悉應知。 汝等默然且禁聲，　　不須與彼相捔競， 其既解知如是術，　　應得共我相校量。』

「時彼釋眾一切皆生希有之心，從坐而起，合十指掌，頂禮太子，謂悉達多：『太子大勝，真實大勝。』同聲復白凈飯王言：『善哉大王！大得善利！善生人間。大王今生如是聰睿大福德子、智慧之子。』舌根如是，輕便囀滑，成就口業。時凈飯王熙怡微笑，語太子言：『善哉太子！汝今能共此頞誰那大算之師，計算世間方便智慧，得相入不？』是時太子答父王言：『大王我能。』時凈飯王語太子言：『汝若能者，當自知時。』時頞誰那大計算師語太子言：『仁者太子！汝知億上算數已不？』太子答言：『我甚知之。』時頞誰那算師復言：『汝知云何？為我說之。』太子答言：『凡入億中算計數者，汝等諦聽！我今說之

現代漢語譯本：當時，眾人叫來頞誰那，讓他來測試太子，說道：『尊者！你好好看看這些童子中，誰的算術最厲害？』當時，太子開始計算，讓一個釋迦族的聰慧童子先放算籌，但無法跟上；又讓兩個童子放，還是不行；三個童子放，也不行；乃至十個童子一起放，仍然不行；二十個、三十個、四十五個、五十個、一百個一起放，還是不行；二百個、三百個、四百個、五百個，同時全部放下，仍然跟不上。這時，太子說：『你們現在算，我來放。』當時，一個釋迦族的童子報數，太子放籌，卻算不出來。太子又說：『兩個人一起算。』還是跟不上。太子又說：『乃至一百個人，同時一起算。』仍然跟不上。太子又說：『你們何必這樣爭競，不如讓這些人，一切同時各自報數，我來放籌。』當時，五百個釋迦族童子，同時一起報數，太子為他們同時齊放，就像上面所說的，從一開始，乃至數完，太子沒有錯，也沒有亂，安詳審慎，依次放下。他們所有釋迦族的童子，盡力一起算，也趕不上悉達太子萬分之一。當時，頞誰那國的大算師，心中暗自驚奇，非常歡喜，並說了偈語： 『好啊，敏捷又記憶深刻， 分明報數，沒有錯誤， 五百釋迦童子號稱精通算術， 同時對算，也無法匹敵。 如此智慧，正念之心， 算計快速，深奧無比， 這些算師計算天下， 大海水滴之數，都應知曉。 你們都安靜，不要出聲， 不必與他相爭， 他既然懂得這樣的算術， 應該可以和我較量。』 當時，釋迦族眾人，都生起稀有之心，從座位上站起來，合起十指，向太子頂禮，稱讚悉達多：『太子大勝，真是大勝。』他們又一起對凈飯王說：『好啊，大王！您得到了很大的好處！真是生在了人間。大王您現在生了這樣聰慧、有大福德的兒子，智慧之子。』他們的舌頭如此輕便靈活，成就了口業。當時，凈飯王高興地微笑，對太子說：『好啊，太子！你現在能和這位頞誰那大算師，計算世間的方便智慧，能相合嗎？』這時，太子回答父王說：『大王，我能。』當時，凈飯王對太子說：『你如果能，就自己把握時機。』當時，頞誰那大計算師對太子說：『仁者太子！您知道億以上的算數了嗎？』太子回答說：『我非常知道。』當時，頞誰那算師又說：『您知道多少？請為我說說。』太子回答說：『凡是進入億的算數，你們仔細聽！我現在說給你們聽。』

English version: At that time, the crowd called for Aradhana to test the prince, saying, 'Venerable one! Please observe carefully among these children, who is the most skilled in arithmetic?' Then, the prince began to calculate, having a bright child of the Shakya clan place the counting sticks first, but he could not keep up; then two children placed them, still not; three children placed them, also not; even ten children placed them together, still not; twenty, thirty, forty-five, fifty, one hundred placed them together, still not; two hundred, three hundred, four hundred, five hundred, all placed them at once, still could not keep up. At this time, the prince said, 'Now you calculate, and I will place the sticks.' Then, a child of the Shakya clan called out the numbers, and the prince placed the sticks, but could not calculate it. The prince then said, 'Two people calculate together.' Still, they could not keep up. The prince then said, 'Even one hundred people, calculate together at the same time.' Still, they could not keep up. The prince then said, 'Why do you compete like this? Instead, let all of these people call out their numbers at the same time, and I will place the sticks.' Then, five hundred children of the Shakya clan called out their numbers at the same time, and the prince placed the sticks for them all at once, as mentioned above, from the beginning, until the end, the prince made no mistakes, nor was he confused, calmly and carefully, placing them in order. All of those children of the Shakya clan, trying their best to calculate together, could not keep up with even one ten-thousandth of Prince Siddhartha. At that time, the great mathematician of Aradhana, secretly amazed in his heart, was very happy, and spoke a verse: 'Excellent, quick and with deep memory, Clearly calling out the numbers, without error, Five hundred Shakya children, known for their arithmetic, Calculating together, cannot match him. Such wisdom, with a righteous mind, Calculating quickly, profoundly deep, These mathematicians calculate the world, Even the number of drops in the great ocean, they should know. You all be quiet, and do not speak, No need to compete with him, Since he understands such arithmetic, He should be able to measure up with me.' At that time, all the people of the Shakya clan, all had a rare feeling, stood up from their seats, put their ten fingers together, bowed to the prince, and praised Siddhartha: 'The prince is greatly victorious, truly greatly victorious.' They also said to King Suddhodana together: 'Excellent, Great King! You have received great benefit! You are truly born in the human world. Great King, you have now given birth to such a wise son with great merit, a son of wisdom.' Their tongues were so light and nimble, accomplishing the karma of speech. At that time, King Suddhodana smiled happily, and said to the prince: 'Excellent, Prince! Can you now, with this great mathematician of Aradhana, calculate the expedient wisdom of the world, can you match him?' At this time, the prince answered his father, 'Great King, I can.' Then, King Suddhodana said to the prince, 'If you can, then seize the opportunity yourself.' At that time, the great mathematician of Aradhana said to the prince, 'Benevolent Prince! Do you know the numbers above a billion?' The prince answered, 'I know them very well.' Then, the mathematician of Aradhana said again, 'How much do you know? Please tell me.' The prince answered, 'Regarding the numbers that enter into the billions, you all listen carefully! I will now tell you.'

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。一百百千，是名拘致(隋數千萬)，其百拘致名阿由多(隋數十億)，百阿由多名那由他(隋數千億)，百那由他名波羅由他(隋數十萬億)，百波羅由他名𠷐迦羅(隋數千萬億)，百𠷐迦羅名頻婆羅(隋數十兆)，百頻婆羅名阿芻婆(隋數千兆)，百阿芻婆名毗婆娑(隋數十萬兆)，百毗婆娑名郁曾伽(隋數千萬兆)，百郁曾伽名婆訶那(隋數十京)，百婆訶那名那伽婆羅(隋數千京)，百那伽婆羅名帝致婆羅(隋數十萬京)，百帝致婆羅名卑婆娑他那波若帝(隋數千萬京)，百卑婆娑他那波若帝名醯兜奚羅(隋數十垓)，百醯兜奚羅名迦羅逋多(隋數千垓)，百迦羅逋多名醯都因陀羅陀(隋數十萬垓)，百醯都因陀羅陀名三蔓多羅婆(隋數千萬垓)，百三蔓多羅婆名伽那那伽尼多(隋數十𥞑)，百伽那那伽尼多名尼摩羅阇(隋數千𥞑)，百尼摩羅阇名目陀婆羅(隋數十萬𥞑)，百目陀婆羅名阿伽目陀(隋數千萬𥞑)，百阿伽目陀名薩婆婆羅(隋數十壤)，百薩婆婆羅名毗薩阇波帝(隋數千壤)，百毗薩阇波帝名薩婆薩若(隋數十萬壤)，百薩婆薩若名毗浮登伽摩(隋數千萬壤)，百毗浮登伽摩名婆羅極叉(隋數十溝)，入于如是算計之數，其須彌山若欲算知斤兩銖分，悉可得知。自此已上，復有一算，名陀婆阇伽尼民那，此之已上，復有算計，名奢槃尼，此尼已上，復有算名波羅那陀，此上覆有算名伊吒，此上覆有算名迦樓沙吒啤多，此上覆有算名薩婆尼差波。至於此計恒河沙等，一切算數，總覽盡收。此上覆有算計數，名阿伽娑婆，此數數於一恒河沙億百千萬恒河沙數，計取悉皆總入於此。而於此上，復更有計，名波羅摩㝹毗婆奢。』

「時頞誰那大計算師語太子言：『如是已知；其入微塵數算之計，更復云何？今亦須知。』太子答言：『汝等諦聽！我今說之。凡七微塵成一窗塵，合七窗塵成一兔塵，合七兔塵成一羊塵，合七羊塵成一牛塵，合七牛塵成於一蟣，合於七蟣成於一虱，合於七虱成一芥子，合七芥子成一大麥，合七大麥成一指節，累七指節成於半尺，合兩半尺成於一尺，二尺一肘，四肘一弓，五弓一杖，其二十杖名為一息，其八十息名拘盧奢，八拘盧奢名一由旬

現代漢語譯本：一百個百是千，稱為拘致（隋朝時為千萬），一百個拘致稱為阿由多（隋朝時為數十億），一百個阿由多稱為那由他（隋朝時為數千億），一百個那由他稱為波羅由他（隋朝時為數十萬億），一百個波羅由他稱為𠷐迦羅（隋朝時為數千萬億），一百個𠷐迦羅稱為頻婆羅（隋朝時為數十兆），一百個頻婆羅稱為阿芻婆（隋朝時為數千兆），一百個阿芻婆稱為毗婆娑（隋朝時為數十萬兆），一百個毗婆娑稱為郁曾伽（隋朝時為數千萬兆），一百個郁曾伽稱為婆訶那（隋朝時為數十京），一百個婆訶那稱為那伽婆羅（隋朝時為數千京），一百個那伽婆羅稱為帝致婆羅（隋朝時為數十萬京），一百個帝致婆羅稱為卑婆娑他那波若帝（隋朝時為數千萬京），一百個卑婆娑他那波若帝稱為醯兜奚羅（隋朝時為數十垓），一百個醯兜奚羅稱為迦羅逋多（隋朝時為數千垓），一百個迦羅逋多稱為醯都因陀羅陀（隋朝時為數十萬垓），一百個醯都因陀羅陀稱為三蔓多羅婆（隋朝時為數千萬垓），一百個三蔓多羅婆稱為伽那那伽尼多（隋朝時為數十𥞑），一百個伽那那伽尼多稱為尼摩羅阇（隋朝時為數千𥞑），一百個尼摩羅阇稱為目陀婆羅（隋朝時為數十萬𥞑），一百個目陀婆羅稱為阿伽目陀（隋朝時為數千萬𥞑），一百個阿伽目陀稱為薩婆婆羅（隋朝時為數十壤），一百個薩婆婆羅稱為毗薩阇波帝（隋朝時為數千壤），一百個毗薩阇波帝稱為薩婆薩若（隋朝時為數十萬壤），一百個薩婆薩若稱為毗浮登伽摩（隋朝時為數千萬壤），一百個毗浮登伽摩稱為婆羅極叉（隋朝時為數十溝）。進入這樣的計算數量，如果想要計算須彌山的斤兩銖分，都可以得知。從這裡往上，還有一種計算方法，名為陀婆阇伽尼民那。在此之上，還有一種計算方法，名為奢槃尼。此尼之上，還有一種計算方法，名為波羅那陀。此上還有一種計算方法，名為伊吒。此上還有一種計算方法，名為迦樓沙吒啤多。此上還有一種計算方法，名為薩婆尼差波。至於這種計算，如同恒河沙數一樣，一切算數，都總括在內。此上還有一種計算數量，名為阿伽娑婆，這個數相當於一個恒河沙億百千萬個恒河沙數，都全部包含在這個數中。而在此之上，還有一種計算方法，名為波羅摩㝹毗婆奢。 當時，頞誰那大計算師對太子說：『像這樣已經知道了；那麼進入微塵數的計算，又該如何呢？現在也應該知道。』太子回答說：『你們仔細聽！我現在說給你們聽。凡是七個微塵組成一個窗塵，七個窗塵組成一個兔塵，七個兔塵組成一個羊塵，七個羊塵組成一個牛塵，七個牛塵組成一個蟣，七個蟣組成一個虱，七個虱組成一個芥子，七個芥子組成一個大麥，七個大麥組成一個指節，累積七個指節組成半尺，兩個半尺組成一尺，兩尺為一肘，四肘為一弓，五弓為一杖，二十杖稱為一息，八十息稱為拘盧奢，八個拘盧奢稱為一由旬。』

English version: One hundred hundreds is a thousand, called 'Kouzhi' (in the Sui Dynasty, it was ten million). One hundred 'Kouzhi' is called 'Ayuduo' (in the Sui Dynasty, it was tens of billions). One hundred 'Ayuduo' is called 'Nayuta' (in the Sui Dynasty, it was hundreds of billions). One hundred 'Nayuta' is called 'Poluoyouta' (in the Sui Dynasty, it was tens of trillions). One hundred 'Poluoyouta' is called 'Jialuo' (in the Sui Dynasty, it was tens of millions of trillions). One hundred 'Jialuo' is called 'Pinpoluo' (in the Sui Dynasty, it was tens of quadrillions). One hundred 'Pinpoluo' is called 'Achupo' (in the Sui Dynasty, it was thousands of quadrillions). One hundred 'Achupo' is called 'Pipo Suo' (in the Sui Dynasty, it was tens of thousands of quadrillions). One hundred 'Pipo Suo' is called 'Yucengjia' (in the Sui Dynasty, it was tens of millions of quadrillions). One hundred 'Yucengjia' is called 'Pohena' (in the Sui Dynasty, it was tens of quintillions). One hundred 'Pohena' is called 'Nagapolo' (in the Sui Dynasty, it was thousands of quintillions). One hundred 'Nagapolo' is called 'Dizhipolo' (in the Sui Dynasty, it was tens of thousands of quintillions). One hundred 'Dizhipolo' is called 'Beiposuotanaboredi' (in the Sui Dynasty, it was tens of millions of quintillions). One hundred 'Beiposuotanaboredi' is called 'Xidouxiluo' (in the Sui Dynasty, it was tens of sextillions). One hundred 'Xidouxiluo' is called 'Jialuobuduo' (in the Sui Dynasty, it was thousands of sextillions). One hundred 'Jialuobuduo' is called 'Xidouyintuoluotuo' (in the Sui Dynasty, it was tens of thousands of sextillions). One hundred 'Xidouyintuoluotuo' is called 'Sanmantaluopo' (in the Sui Dynasty, it was tens of millions of sextillions). One hundred 'Sanmantaluopo' is called 'Gananajianiduo' (in the Sui Dynasty, it was tens of septillions). One hundred 'Gananajianiduo' is called 'Nimoluoshe' (in the Sui Dynasty, it was thousands of septillions). One hundred 'Nimoluoshe' is called 'Mudapolo' (in the Sui Dynasty, it was tens of thousands of septillions). One hundred 'Mudapolo' is called 'Agamuduo' (in the Sui Dynasty, it was tens of millions of septillions). One hundred 'Agamuduo' is called 'Sabopoluo' (in the Sui Dynasty, it was tens of octillions). One hundred 'Sabopoluo' is called 'Pishajabodi' (in the Sui Dynasty, it was thousands of octillions). One hundred 'Pishajabodi' is called 'Sabosaruo' (in the Sui Dynasty, it was tens of thousands of octillions). One hundred 'Sabosaruo' is called 'Pifudengjiama' (in the Sui Dynasty, it was tens of millions of octillions). One hundred 'Pifudengjiama' is called 'Poluojicha' (in the Sui Dynasty, it was tens of nonillions). Entering such a calculation of numbers, if one wants to calculate the weight of Mount Sumeru in jin, liang, zhu, and fen, it can all be known. From here onwards, there is another calculation method called 'Tuoposhajiamin'na'. Above this, there is another calculation method called 'Shepanni'. Above this 'Ni', there is another calculation method called 'Poluonatuo'. Above this, there is another calculation method called 'Yicha'. Above this, there is another calculation method called 'Jialoushatuobiduo'. Above this, there is another calculation method called 'Sabonichabo'. As for this calculation, it is like the sands of the Ganges River, all calculations are included. Above this, there is another calculation number called 'Agasapo', this number is equivalent to one Ganges sand multiplied by one hundred million, ten million, and one hundred million Ganges sand numbers, all of which are included in this number. And above this, there is another calculation method called 'Poluomomopiposha'. At that time, the great calculator 'Anshuinuo' said to the prince: 'It is already known like this; then how about the calculation that enters the number of dust particles? Now it should also be known.' The prince replied: 'You all listen carefully! I will tell you now. Generally, seven fine dust particles form one window dust, seven window dust particles form one rabbit dust, seven rabbit dust particles form one sheep dust, seven sheep dust particles form one cow dust, seven cow dust particles form one nit, seven nits form one louse, seven lice form one mustard seed, seven mustard seeds form one barley, seven barley form one finger joint, accumulating seven finger joints forms half a foot, two half feet form one foot, two feet form one elbow, four elbows form one bow, five bows form one staff, twenty staffs are called one breath, eighty breaths are called 'Kouluosha', and eight 'Kouluosha' are called one 'Yojana'.

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。於此眾中有誰能知，幾許微塵成一由旬(依隋數計得三百八十四里一百三千步)？』時頞誰那大算計師報太子言：『大德仁者！我尚不知如是之數，我今聞說，猶生迷悶，況復自余少智少聞愚癡之人？雖然，唯愿太子為我等說，幾許微塵成一由旬？』

佛本行集經卷第十三

隋天竺三藏阇那崛多譯捔術爭婚品下

「爾時，太子報頞誰那大算師言：『汝等諦聽！其一由旬，微塵多少，漸漸積滿一阿芻婆，如是更復一那由他，更復二十億那由他百千，復六十億百千，復三十二億，復五百千，復一百千。如是等數，微塵多少，總計足滿此一由旬。如是次第，展轉而數由旬大小。此閻浮提，縱廣正等，七千由旬；西瞿耶尼，八千由旬；東弗婆提，九千由旬；北郁單越，十千由旬。是一三千大千世界由旬之數。縱廣如是，次第大小，依此由旬，如是計取，若干百由旬，若干千由旬，若干百千由旬，其一由旬，復有若干微塵之數，總計可得。所以者何？此之計數，過一切數，故名算計，不可數得、不可計知，諸微塵等，三千大千世界之內，所有之者。』

「時頞誰那大算計師，及諸釋種一切宗族，生大歡喜，踴躍無量，遍滿其體，不能自勝，身上唯留一個單衣，余衣悉解，以施太子。復脫無量無邊瓔珞，散施太子，而讚歎言：『善哉善哉！太子甚深，快知快解。如是次第，于算計中，太子復勝。所謂書數智計淵玄，太子無比。』彼等諸釋，而作是言：『我等已知，今此太子，于書算中，最勝無比。其次戎仗兵法須試，是誰最勝？是誰最勝？』

「爾時彼諸釋種宗族，推其姓中一大臣名娑呵提婆，置為證察，而白之言：『大德和上！愿好用心，觀何童子武技之中誰最勝妙？所謂不空，及聞聲等，射遠射剛，挽強牽臂。』

「爾時戲場為阿難陀童子，置立安施鐵鼓，去于射所二拘盧奢，以為其表；提婆達多童子所射，安置鐵鼓四拘盧奢；乃至為于難陀童子，安置鐵鼓六拘盧奢；為于大臣婆私吒氏摩訶那摩，安置鐵鼓八拘盧奢。如是次第，自余童子，各各相去，隨遠及近，安置射表；為于悉達太子，安置十拘盧奢，牢剛鐵鼓以為射表。

「時阿難陀彎弓射彼二拘盧奢所置鐵鼓才得中及，以外更遠則不能過

現代漢語譯本：『此時，在座的各位有誰知道，多少微塵才能構成一由旬（按照隋朝的計算方法，一由旬等於三百八十四里，一十三萬步）？』當時，一位名叫頞誰那的大算計師向太子稟告說：『大德仁者！我尚且不知道這樣的數目，我今天聽聞此說，仍然感到迷惑，更何況是其他那些少智少聞的愚癡之人呢？雖然如此，還是希望太子能為我們解說，究竟多少微塵才能構成一由旬？』 現代漢語譯本：『當時，太子告訴頞誰那大算計師說：『你們仔細聽著！一由旬的微塵數量，是逐漸累積滿一個阿芻婆，然後再累積一個那由他，再累積二十億那由他百千，再累積六十億百千，再累積三十二億，再累積五百千，再累積一百千。像這樣數量的微塵，總共加起來才足夠構成一由旬。按照這樣的順序，逐漸推算由旬的大小。這個閻浮提，東西南北的長度和寬度都是七千由旬；西瞿耶尼，是八千由旬；東弗婆提，是九千由旬；北郁單越，是十千由旬。這就是三千大千世界的由旬數量。東西南北的長度和寬度就是這樣，按照由旬的大小來計算，可以得到若干百由旬，若干千由旬，若干百千由旬，而一由旬又有若干微塵的數量，總共可以計算出來。這是為什麼呢？因為這種計算方法，超過了一切數字，所以叫做算計，是無法數得清、無法計算得知的，三千大千世界之內，所有的微塵都是如此。』 現代漢語譯本：『當時，頞誰那大算計師以及釋迦族的所有宗親，都非常高興，歡喜得無法控制自己，全身都充滿了喜悅，身上只留下一件單衣，其餘的衣服都脫下來佈施給太子。又脫下無數的瓔珞，散佈施給太子，並讚歎說：『太好了！太好了！太子真是深不可測，理解得如此迅速。在算計方面，太子又勝過我們。所謂書寫、算數、智慧、計謀都深奧玄妙，太子無人能比。』他們這些釋迦族人說：『我們已經知道，現在這位太子，在書寫和算數方面，是最勝無比的。接下來應該測試他的武藝兵法，看誰最厲害？看誰最厲害？』 現代漢語譯本：『當時，那些釋迦族的宗親，推舉他們族中一位名叫娑呵提婆的大臣作為見證人，並對他說：『大德和上！希望您好好用心，觀察哪位童子的武技最為高超？所謂不空、聞聲等，射遠、射剛，拉弓、牽臂。』 現代漢語譯本：『當時，在比武場上，為阿難陀童子設定了一個鐵鼓，放在距離射擊地點兩拘盧奢的地方，作為靶子；為提婆達多童子設定的鐵鼓，放在距離射擊地點四拘盧奢的地方；乃至為難陀童子設定的鐵鼓，放在距離射擊地點六拘盧奢的地方；為大臣婆私吒氏摩訶那摩設定的鐵鼓，放在距離射擊地點八拘盧奢的地方。像這樣依次，其他的童子，各自按照距離的遠近，設定射擊的靶子；為悉達太子設定的靶子，放在距離射擊地點十拘盧奢的地方，用堅固的鐵鼓作為靶子。』 現代漢語譯本：『當時，阿難陀彎弓射擊放在兩拘盧奢處的鐵鼓，才勉強射中，再遠就射不到了。』

English version: 'At this time, among this assembly, who can know how many fine dust particles make up one yojana (according to the Sui calculation, one yojana is equal to three hundred and eighty-four li, one hundred and thirty thousand steps)?' At that time, a great mathematician named Arshvina reported to the prince: 'Great virtuous one! I still do not know such a number. I am still confused after hearing this, let alone those foolish people with little wisdom and knowledge. Nevertheless, I hope the prince can explain to us, how many fine dust particles make up one yojana?' English version: 'At that time, the prince told the great mathematician Arshvina: 'You all listen carefully! The number of fine dust particles in one yojana is gradually accumulated to fill one akshobhya, then another nayuta, then another twenty billion nayuta hundred thousand, then another sixty billion hundred thousand, then another thirty-two billion, then another five hundred thousand, then another one hundred thousand. Such a number of fine dust particles, when added together, is enough to make up one yojana. According to this order, the size of the yojana is gradually calculated. This Jambudvipa, its length and width are seven thousand yojanas; the Western Godaniya, is eight thousand yojanas; the Eastern Purvavideha, is nine thousand yojanas; the Northern Uttarakuru, is ten thousand yojanas. This is the number of yojanas in the three thousand great thousand worlds. The length and width are like this, and according to the size of the yojana, we can get several hundred yojanas, several thousand yojanas, several hundred thousand yojanas, and one yojana has a certain number of fine dust particles, which can be calculated in total. Why is this? Because this calculation method exceeds all numbers, so it is called calculation, it is impossible to count clearly, impossible to calculate, all the fine dust particles within the three thousand great thousand worlds are like this.' English version: 'At that time, the great mathematician Arshvina and all the relatives of the Shakya clan were very happy, so happy that they could not control themselves, their whole bodies were filled with joy, they only left one single garment on their bodies, and took off the rest of their clothes to give to the prince. They also took off countless necklaces and scattered them to the prince, and praised him, saying: 'Excellent! Excellent! The prince is so profound and understands so quickly. In terms of calculation, the prince is superior to us. The so-called writing, arithmetic, wisdom, and strategy are all profound and mysterious, and the prince is unparalleled.' These Shakya people said: 'We already know that this prince is now the most superior in writing and arithmetic. Next, we should test his martial arts and military skills to see who is the most powerful? Who is the most powerful?' English version: 'At that time, those relatives of the Shakya clan elected a minister named Sahadeva as a witness, and said to him: 'Great virtuous one! I hope you will pay close attention and observe which boy's martial arts are the most outstanding? The so-called non-empty, hearing sounds, shooting far, shooting hard, drawing the bow, and pulling the arm.' English version: 'At that time, in the martial arts arena, an iron drum was set up for Ananda, placed two kuroshas away from the shooting point, as a target; the iron drum set up for Devadatta was placed four kuroshas away from the shooting point; and for Nanda, the iron drum was placed six kuroshas away from the shooting point; for the minister Vasishtha Mahānāma, the iron drum was placed eight kuroshas away from the shooting point. In this order, the other boys, each according to the distance, set up shooting targets; for Prince Siddhartha, the target was placed ten kuroshas away from the shooting point, using a solid iron drum as the target.' English version: 'At that time, Ananda bent his bow and shot at the iron drum placed two kuroshas away, barely hitting it, and could not shoot any further.'

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。提婆達多童子所射四拘盧奢安置之鼓，射而即著，更不能過。

「摩訶那摩大臣所射八拘盧奢鐵鼓得著，遠不能過。是諸釋子，各各所立鐵鼓遠近悉皆射著，其分已外不能越過。

「爾時次第至悉達多太子欲射，有司進上所奉之弓，太子暫欲以手施張，按弓強弱，拼弦牢靳，其弓及弦應時碎斷。悉達太子即便問言：『此之城內，誰有好弓，堪我牽挽，禁我氣力？』時凈飯王心懷歡喜，即報言：『有。』太子問言：『大王言有，今在何處？』王報太子：『汝之祖父，名師子頰，彼有一弓，見在天寺，常以香花，而供養之。然其彼弓，一切城內釋種眷屬，乃至不能施張彼弓，況復牽挽？』太子語言：『大王！速疾遣取弓來。』是時使人，將彼弓來，既至眾中先持授於一切釋種諸童子輩，所執之者，不能施張，況復欲挽？其後次將付與摩訶摩那大臣，時彼大臣盡其所有一切身力，不能施張彼弓之弦，況復牽挽？然後乃將奉進太子。太子執已，安坐不搖，微用少力，不動身體，左手執弓，右手捋弦，以指才挽，而拼作聲。彼聲遍滿迦毗羅城，城內所有一切人民，悉皆恐怖，各各問言：『此是何聲？』或復有人，從他聞言：『悉達太子取其祖父師子頰王所用之弓，而暫施張牽挽作聲。為此因緣，凈飯大王將於無量無邊諸物，用供太子。』是時太子施張彼弓右手執箭，出現如是微妙身力，牽挽彼箭，平胸而射，過阿難陀及提婆達乃至大臣摩訶那摩三人等鼓，其箭射逮十拘盧奢所安置處，皆悉洞過，沒于虛空。爾時，諸天在於虛空，而說偈言：

「『如是最勝善地中，　　坐于往昔諸佛座， 摩伽陀國人民眾，　　今睹利箭善勝弓。 六度成就智慧力，　　降伏一切諸怨敵， 天魔煩惱及陰等，　　當得常樂我凈因。 不退菩提真實道，　　永斷生死苦根栽， 病老憂畏悉蠲除，　　證彼涅槃微妙智。』

「爾時諸天說是偈已，各將種種天妙雜花，散太子上，散已忽然沒身不現。是時太子所射之箭，天主帝釋從虛空中，秉執將向三十三天。至天上已，為此箭故，于彼天中，建立箭節，常以吉日，諸天聚集，以諸香華，供養此箭。乃至於今，諸天猶有此箭節日。

「爾時釋種諸眷屬等，復作是言：『悉達太子射技最遠，已勝眾人

現代漢語譯本：提婆達多童子射出的箭，射中了四俱盧舍遠的鼓，箭一到就停住了，再也無法穿透。 摩訶那摩大臣射出的箭，射中了八俱盧舍遠的鐵鼓，箭也停住了，無法再穿透。這些釋迦族的子弟，各自射中的鐵鼓，無論遠近，都射中了，但箭都無法超出各自的範圍。 這時，輪到悉達多太子要射箭了，官員呈上準備好的弓，太子只是稍微用手拉了一下，試了試弓的強度，檢查了弓弦的牢固程度，結果弓和絃立刻就斷裂了。悉達太子隨即問道：『這城裡，誰有好的弓，能讓我拉開，承受我的力量？』這時凈飯王心裡很高興，立刻回答說：『有。』太子問：『大王說有，現在在哪裡？』國王回答太子說：『你的祖父，名叫師子頰，他有一張弓，現在放在天寺里，經常用香花供奉著。但是那張弓，整個城裡的釋迦族人，甚至都不能拉開，更別說拉滿了。』太子說：『大王！快點派人把弓取來。』這時，使者把那張弓拿來了，到了眾人面前，先交給釋迦族的那些孩子們，他們拿著弓，都不能拉開，更別說拉滿了。之後又交給摩訶摩那大臣，那時大臣用盡全身力氣，也不能拉開弓弦，更別說拉滿了。然後才把弓呈給太子。太子接過弓，安穩地坐著，沒有動搖，稍微用了一點力氣，身體都沒有動，左手拿著弓，右手捋著弓弦，用手指輕輕一拉，就發出『砰』的一聲。那聲音傳遍了迦毗羅城，城裡所有的人都感到害怕，紛紛問道：『這是什麼聲音？』有人從別人那裡聽到說：『是悉達太子拿了他祖父師子頰王用過的弓，稍微拉了一下，發出的聲音。』因為這個緣故，凈飯大王將用無量無邊的物品，來供養太子。這時，太子拉開那張弓，右手拿著箭，展現出如此微妙的力量，拉滿弓箭，平胸射出，箭穿過了阿難陀、提婆達多，甚至大臣摩訶那摩等人的鼓，箭射到了十俱盧舍遠的地方，全部穿透，消失在空中。這時，諸天在空中，說了偈語： 『在最殊勝的善地中，坐在往昔諸佛的座位上，摩伽陀國的人民大眾，今天看到了利箭和善弓。六度成就的智慧力量，降伏一切怨敵，天魔、煩惱和五陰等，將獲得常樂我凈的因。不退轉的菩提真實道，永遠斷絕生死苦的根源，疾病、衰老、憂愁和恐懼都消除，證得涅槃的微妙智慧。』 這時，諸天說完偈語后，各自拿著各種天上的美妙鮮花，散在太子身上，散完后忽然消失不見。這時，太子射出的箭，天主帝釋從虛空中，拿著箭飛向三十三天。到了天上后，爲了這支箭，在天上建立了箭節，經常在吉日，諸天聚集在一起，用各種香花，供養這支箭。直到現在，諸天仍然有這個箭節。 這時，釋迦族的眷屬們又說：『悉達太子射箭的技藝最遠，已經勝過眾人了。』

English version: Devadatta's arrow, shot at a drum four krosa away, hit and stopped, unable to penetrate further. Minister Mahanama's arrow, shot at an iron drum eight krosa away, also hit and stopped, unable to penetrate further. These Shakya clan members, each hitting their respective iron drums, whether near or far, all hit, but their arrows could not exceed their respective ranges. Then, it was Prince Siddhartha's turn to shoot. The officials presented the prepared bow. The prince merely pulled it slightly with his hand, testing its strength and the firmness of the string. As a result, the bow and string immediately broke. Prince Siddhartha then asked, 'Who in this city has a good bow that I can draw and that can withstand my strength?' At this, King Suddhodana was very pleased and immediately replied, 'There is one.' The prince asked, 'Your Majesty says there is one, where is it now?' The king replied, 'Your grandfather, named Simhahanu, has a bow that is kept in the heavenly temple, and it is regularly offered with incense and flowers. However, that bow, none of the Shakya clan members in the entire city can even draw it, let alone pull it fully.' The prince said, 'Your Majesty! Quickly send someone to bring the bow.' At this, a messenger brought the bow. Upon arriving before the crowd, it was first given to the Shakya children, but none of them could draw it, let alone pull it fully. Then it was given to Minister Mahanama, who used all his strength but could not draw the bowstring, let alone pull it fully. Finally, the bow was presented to the prince. The prince took the bow, sat steadily without moving, and with a little effort, without moving his body, held the bow with his left hand and stroked the string with his right hand. With a slight pull of his finger, it made a 'thump' sound. That sound spread throughout Kapilavastu, and everyone in the city was frightened, asking, 'What is that sound?' Some heard from others, 'It is Prince Siddhartha taking the bow used by his grandfather, King Simhahanu, and slightly drawing it, making that sound.' Because of this, King Suddhodana will use countless items to offer to the prince. At this time, the prince drew the bow, held the arrow in his right hand, and displayed such subtle power. He drew the arrow fully, shot it straight from his chest, and the arrow passed through the drums of Ananda, Devadatta, and even Minister Mahanama. The arrow reached a distance of ten krosa, piercing through all of them and disappearing into the sky. At this time, the gods in the sky spoke in verses: 'In the most excellent and virtuous land, sitting on the seat of the Buddhas of the past, the people of Magadha, today see the sharp arrow and the skillful bow. The power of wisdom achieved through the six perfections, subdues all enemies, heavenly demons, afflictions, and the five aggregates, and will obtain the cause of eternal joy, self, purity, and bliss. The true path of non-retreating Bodhi, forever cuts off the root of the suffering of birth and death, eliminates disease, old age, sorrow, and fear, and attains the subtle wisdom of Nirvana.' At this time, after the gods finished speaking the verses, they each took various heavenly and beautiful flowers and scattered them on the prince. After scattering them, they suddenly disappeared. At this time, the arrow shot by the prince was taken by the heavenly king Indra from the sky and flown to the Thirty-Three Heavens. After arriving in heaven, for the sake of this arrow, an arrow festival was established in heaven. On auspicious days, the gods gather together and offer incense and flowers to this arrow. Even now, the gods still have this arrow festival. At this time, the Shakya clan members said again, 'Prince Siddhartha's archery skills are the farthest, and he has already surpassed everyone.'

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。今更須試射䩕之物，是誰能過？』是時彼地，相去不遠，自然而有多羅樹行。其中或有諸釋童子用一箭射，即穿過於一多羅樹，或有穿過二多羅樹，或三或四及過五者；是時太子，執箭一射，即便穿過七多羅樹，彼箭穿七多羅樹已，箭便墮地碎為百段。時諸釋種，復更別立鐵豬之形，其內或有釋種童子，執箭射一鐵豬形過，或二三四及過五者；太子執箭一射，便穿七鐵豬過。七豬過已，彼箭入地，至於黃泉，其箭所穿，入地之處，即成一井，於今人民，常稱箭井。時諸釋族，復更立於七口鐵甕，滿中盛水，其中或有釋種童子，熟燒箭鏃極令猛赤，而用射於一鐵甕徹，或二或三止至四五；太子執彼燒熱赤箭，一射便過七鐵水甕，去甕不遠，即有一大娑羅樹林，其箭過已，悉燒彼林，一時蕩盡。時諸釋族復作是言：『射䩕技能，太子已勝。今複試斫，須一下斷。』其中或有諸釋種子，手執利劍，一下斫一多羅樹斷，或二或三，乃至四五；太子之手執于劍已，一下斫七多羅樹斷，而彼七根多羅之樹，雖覆被斫，其樹不倒。彼諸釋種作如是言：『太子不能斫一樹徹。』是時色界凈居諸天，即便化作大猛威風，吹彼樹倒。其次難陀，將一束竹來太子前，其內密置按摩所用鐵棒著中，以奉太子。太子見此一束之竹，不謂其間有于鐵棒，不用多力，左手執劍，一下釤斷，譬如壯士手執利刀斫一莖竹，或斫一箭。如是如是，太子釤彼按摩鐵棒，謂言竹束，左手執劍，不用多力，一下斬斫，隨時徹過。時諸釋種復作是言：『已試斬斫，太子最勝。今復更須作諸象技跳擲上下，誰復為能？』其中復有諸釋童子，從象鼻前，跳上象背；或有童子，從腳跳上；或有童子，從尾跳上。其跳上時，或手執持粗大鐵棒，或執鐵輪，或執鐵排，或執戟槊，或執長刀；左執跳上，上已右接，即以擲地。太子跳時偝立卻走，腳蹋象牙，上于象頂，左手執持種種諸器，或棒或輪，或棑或槊，及以長刀，左執右擲，右執左擲，而投于地。諸釋種族，既不能及，復作是言：『今須馬上，更共相試

現代漢語譯本：現在需要測試射箭的技能，誰能通過呢？』當時那個地方，相距不遠，自然生長著成排的棕櫚樹。其中有些釋迦族的童子用一箭射，就能穿過一棵棕櫚樹，有的能穿過兩棵棕櫚樹，有的三棵或四棵，甚至有能穿過五棵的；這時太子，拿起箭一射，就穿過了七棵棕櫚樹，那箭穿過七棵棕櫚樹后，便掉在地上碎成百段。當時釋迦族的眾人，又另外設立了鐵豬的形狀，其中有些釋迦族的童子，用箭射一個鐵豬的形狀穿過，有的穿過兩個三個四個甚至五個；太子拿起箭一射，就穿過了七個鐵豬。七個鐵豬穿過之後，那箭射入地下，到達黃泉，那箭射穿的地方，就形成了一口井，到現在人們還稱它為箭井。當時釋迦族的眾人，又設立了七口鐵甕，裡面盛滿了水，其中有些釋迦族的童子，把箭頭燒得通紅，用它射穿一個鐵甕，有的穿過兩個三個，最多到四五個；太子拿起燒得通紅的箭，一射就穿過了七個盛水的鐵甕，離鐵甕不遠的地方，有一大片娑羅樹林，那箭穿過之後，把那片樹林都燒光了，一時之間蕩然無存。當時釋迦族的眾人又說：『射箭的技能，太子已經勝過了。現在再測試砍斫，需要一下砍斷。』其中有些釋迦族的子弟，手拿利劍，一下砍斷一棵棕櫚樹，有的砍斷兩棵三棵，甚至四五棵；太子手拿劍，一下砍斷了七棵棕櫚樹，而那七棵棕櫚樹，雖然被砍斷了，樹卻沒有倒下。那些釋迦族的人說：『太子不能一下砍斷一棵樹。』這時凈居天的諸天，就變化出大風，把那些樹吹倒了。接著難陀，拿來一捆竹子到太子面前，裡面秘密地放著太子所用的鐵棒，獻給太子。太子看到這捆竹子，沒料到裡面有鐵棒，沒用多大力氣，左手拿著劍，一下就砍斷了，就像壯士拿著利刀砍一根竹子，或者砍一支箭一樣。就這樣，太子砍斷了那鐵棒，以為是竹子，左手拿著劍，沒用多大力氣，一下就砍斷了，立刻穿過。當時釋迦族的眾人又說：『已經測試了砍斫，太子最厲害。現在再測試騎象的技能，跳上跳下，誰又能做到呢？』其中又有些釋迦族的童子，從象鼻前面，跳上象背；有的童子，從腳跳上；有的童子，從尾巴跳上。他們跳上的時候，有的手裡拿著粗大的鐵棒，有的拿著鐵輪，有的拿著鐵排，有的拿著戟槊，有的拿著長刀；左手拿著跳上去，上去之後右手接住，然後扔到地上。太子跳的時候背對著象，倒退著走，腳踩著象牙，跳到象背上，左手拿著各種各樣的器具，有棒子，有輪子，有排，有槊，還有長刀，左手拿著往右邊扔，右手拿著往左邊扔，都扔到地上。釋迦族的眾人，都比不上他，又說：『現在需要騎馬，再一起比試。』 現代漢語譯本：現在需要測試射箭的技能，看誰能通過。當時那個地方，相距不遠，自然生長著成排的棕櫚樹。其中有些釋迦族的童子用箭射，能穿過一棵棕櫚樹，有的能穿過兩棵，有的三棵或四棵，甚至有能穿過五棵的。這時太子，拿起箭一射，就穿過了七棵棕櫚樹，那箭穿過七棵棕櫚樹后，便掉在地上碎成百段。當時釋迦族的眾人，又另外設立了鐵豬的形狀，其中有些釋迦族的童子，用箭射一個鐵豬的形狀穿過，有的穿過兩個三個四個甚至五個。太子拿起箭一射，就穿過了七個鐵豬。七個鐵豬穿過之後，那箭射入地下，到達黃泉，那箭射穿的地方，就形成了一口井，到現在人們還稱它為箭井。當時釋迦族的眾人，又設立了七口鐵甕，裡面盛滿了水，其中有些釋迦族的童子，把箭頭燒得通紅，用它射穿一個鐵甕，有的穿過兩個三個，最多到四五個。太子拿起燒得通紅的箭，一射就穿過了七個盛水的鐵甕，離鐵甕不遠的地方，有一大片娑羅樹林，那箭穿過之後，把那片樹林都燒光了，一時之間蕩然無存。當時釋迦族的眾人又說：『射箭的技能，太子已經勝過了。現在再測試砍斫，需要一下砍斷。』其中有些釋迦族的子弟，手拿利劍，一下砍斷一棵棕櫚樹，有的砍斷兩棵三棵，甚至四五棵。太子手拿劍，一下砍斷了七棵棕櫚樹，而那七棵棕櫚樹，雖然被砍斷了，樹卻沒有倒下。那些釋迦族的人說：『太子不能一下砍斷一棵樹。』這時凈居天的諸天，就變化出大風，把那些樹吹倒了。接著難陀，拿來一捆竹子到太子面前，裡面秘密地放著太子所用的鐵棒，獻給太子。太子看到這捆竹子，沒料到裡面有鐵棒，沒用多大力氣，左手拿著劍，一下就砍斷了，就像壯士拿著利刀砍一根竹子，或者砍一支箭一樣。就這樣，太子砍斷了那鐵棒，以為是竹子，左手拿著劍，沒用多大力氣，一下就砍斷了，立刻穿過。當時釋迦族的眾人又說：『已經測試了砍斫，太子最厲害。現在再測試騎象的技能，跳上跳下，誰又能做到呢？』其中又有些釋迦族的童子，從象鼻前面，跳上象背；有的童子，從腳跳上；有的童子，從尾巴跳上。他們跳上的時候，有的手裡拿著粗大的鐵棒，有的拿著鐵輪，有的拿著鐵排，有的拿著戟槊，有的拿著長刀；左手拿著跳上去，上去之後右手接住，然後扔到地上。太子跳的時候背對著象，倒退著走，腳踩著象牙，跳到象背上，左手拿著各種各樣的器具，有棒子，有輪子，有排，有槊，還有長刀，左手拿著往右邊扔，右手拿著往左邊扔，都扔到地上。釋迦族的眾人，都比不上他，又說：『現在需要騎馬，再一起比試。』

English version: 'Now we must test the skill of archery, who can pass?' At that time, the place was not far away, and there were naturally rows of palm trees. Among them, some Shakya children could shoot an arrow and pierce through one palm tree, some could pierce through two palm trees, some three or four, and even some could pierce through five. At this time, the prince, holding an arrow, shot it and pierced through seven palm trees. After the arrow pierced through seven palm trees, it fell to the ground and shattered into hundreds of pieces. At that time, the Shakya people also set up iron pig shapes. Some Shakya children shot an arrow through one iron pig shape, some through two, three, four, or even five. The prince, holding an arrow, shot it and pierced through seven iron pigs. After piercing through seven pigs, the arrow entered the ground, reaching the Yellow Springs. The place where the arrow pierced formed a well, which people still call the Arrow Well today. At that time, the Shakya clan also set up seven iron urns, filled with water. Some Shakya children heated the arrowheads until they were extremely red and used them to shoot through one iron urn, some through two or three, up to four or five. The prince, holding the heated red arrow, shot it and pierced through seven iron water urns. Not far from the urns, there was a large sal tree forest. After the arrow passed through, it burned the entire forest, leaving nothing in an instant. At that time, the Shakya clan said again: 'The prince has already surpassed in archery skills. Now we must test cutting, it must be cut in one stroke.' Among them, some Shakya children, holding sharp swords, could cut down one palm tree in one stroke, some two or three, even four or five. The prince, holding a sword, cut down seven palm trees in one stroke, and although the seven palm trees were cut, they did not fall. The Shakya people said: 'The prince cannot cut down a tree in one stroke.' At this time, the Pure Abode Heavens transformed into a great and fierce wind, blowing the trees down. Then Nanda brought a bundle of bamboo to the prince, secretly placing the iron rod used by the prince inside, and presented it to the prince. The prince, seeing this bundle of bamboo, did not expect there to be an iron rod inside. Without using much strength, he held the sword in his left hand and cut it in one stroke, just like a strong man holding a sharp knife cutting a bamboo stalk or an arrow. In this way, the prince cut the iron rod, thinking it was a bundle of bamboo. Holding the sword in his left hand, without using much strength, he cut it in one stroke, immediately passing through. At that time, the Shakya people said again: 'We have tested cutting, the prince is the best. Now we must test the skills of riding elephants, jumping up and down, who can do it?' Among them, some Shakya children jumped onto the elephant's back from the front of the elephant's trunk; some children jumped up from the feet; some children jumped up from the tail. When they jumped up, some held large iron rods, some held iron wheels, some held iron rakes, some held halberds, and some held long swords; they jumped up holding them in their left hand, and after getting up, they caught them with their right hand and threw them to the ground. When the prince jumped, he stood with his back to the elephant, walking backward, stepping on the elephant's tusks, and jumping onto the elephant's back. He held various kinds of implements in his left hand, such as rods, wheels, rakes, halberds, and long swords. He held them in his left hand and threw them to the right, and held them in his right hand and threw them to the left, all onto the ground. The Shakya clan could not match him, and said again: 'Now we need to ride horses, let's compete again.' English version: 'Now it is necessary to test the skill of archery, to see who can pass.' At that time, the place was not far away, and there were naturally rows of palm trees. Among them, some Shakya children could shoot an arrow and pierce through one palm tree, some could pierce through two, some three or four, and even some could pierce through five. At this time, the prince, holding an arrow, shot it and pierced through seven palm trees. After the arrow pierced through seven palm trees, it fell to the ground and shattered into hundreds of pieces. At that time, the Shakya people also set up iron pig shapes. Some Shakya children shot an arrow through one iron pig shape, some through two, three, four, or even five. The prince, holding an arrow, shot it and pierced through seven iron pigs. After piercing through seven pigs, the arrow entered the ground, reaching the Yellow Springs. The place where the arrow pierced formed a well, which people still call the Arrow Well today. At that time, the Shakya clan also set up seven iron urns, filled with water. Some Shakya children heated the arrowheads until they were extremely red and used them to shoot through one iron urn, some through two or three, up to four or five. The prince, holding the heated red arrow, shot it and pierced through seven iron water urns. Not far from the urns, there was a large sal tree forest. After the arrow passed through, it burned the entire forest, leaving nothing in an instant. At that time, the Shakya clan said again: 'The prince has already surpassed in archery skills. Now we must test cutting, it must be cut in one stroke.' Among them, some Shakya children, holding sharp swords, could cut down one palm tree in one stroke, some two or three, even four or five. The prince, holding a sword, cut down seven palm trees in one stroke, and although the seven palm trees were cut, they did not fall. The Shakya people said: 'The prince cannot cut down a tree in one stroke.' At this time, the Pure Abode Heavens transformed into a great and fierce wind, blowing the trees down. Then Nanda brought a bundle of bamboo to the prince, secretly placing the iron rod used by the prince inside, and presented it to the prince. The prince, seeing this bundle of bamboo, did not expect there to be an iron rod inside. Without using much strength, he held the sword in his left hand and cut it in one stroke, just like a strong man holding a sharp knife cutting a bamboo stalk or an arrow. In this way, the prince cut the iron rod, thinking it was a bundle of bamboo. Holding the sword in his left hand, without using much strength, he cut it in one stroke, immediately passing through. At that time, the Shakya people said again: 'We have tested cutting, the prince is the best. Now we must test the skills of riding elephants, jumping up and down, who can do it?' Among them, some Shakya children jumped onto the elephant's back from the front of the elephant's trunk; some children jumped up from the feet; some children jumped up from the tail. When they jumped up, some held large iron rods, some held iron wheels, some held iron rakes, some held halberds, and some held long swords; they jumped up holding them in their left hand, and after getting up, they caught them with their right hand and threw them to the ground. When the prince jumped, he stood with his back to the elephant, walking backward, stepping on the elephant's tusks, and jumping onto the elephant's back. He held various kinds of implements in his left hand, such as rods, wheels, rakes, halberds, and long swords. He held them in his left hand and threw them to the right, and held them in his right hand and threw them to the left, all onto the ground. The Shakya clan could not match him, and said again: 'Now we need to ride horses, let's compete again.'

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。』其中或有釋種童子，手執槊騰或執箭跳，從於一馬，騎第二馬，槃槊弄刀；或復以箭，射于指環，或有遇中，或不著者；或有釋子，跳過二馬，騎第三馬，乃至射著及以不著；或跳三馬，跳已即便騎第四馬，射著不著；或跳四馬，騎第五馬，及著不著。太子是時，手執于槊，或執弓箭，跳過六馬，騎第七馬，箭射乃至頭發毛端，皆悉得著。如是次第，或於車上，示現輕便，或現筋陡。

「如是種種，或試音聲，或試歌舞，或試相嘲，或試漫話戲謔言談，或試染衣，或造珍寶及真珠等，或畫草葉，和合雜香，博弈摴蒱，圍棋雙六，握槊投壺，擲絕跳坑，種種諸技，皆悉備現。如是技能，所試之者，而一切處，太子皆勝。時諸釋種復作是言：『我等今知，悉達太子，一切技能，悉皆精勝。今須相撲，得知誰能。』是時太子卻坐一面，其諸釋種一切童子，雙雙而出，各各相撲，如是次第，三十二𤳖。諸童子等，相撲各休，卻住一面。次阿難陀忽前著來，對於太子，欲共相撲，太子始欲手執難陀，太子身力及威德力，而彼不禁，即便倒地。其後次至提婆達多童子前行，以貢高心我慢之心，不曾比數悉達太子，欲共太子捔競威力，欲共太子一種齊等，挺身起出，巡彼戲場，面向太子，疾走而來，欲撲太子。

「爾時太子不急不緩，安詳用心，右手執持提婆達多童子而行，擎舉其身，足不著地，三繞試場，三于空旋。為欲降伏其貢高故，不生害心，起于慈悲，安徐而撲臥于地上，使其身體不損不傷。太子復言：『咄汝等輩！不假人人共我相撲，饒汝一切一時盡來共我相撲。』爾時彼諸釋種童子，一切皆起憍慢之心，並各奔來，走向太子而欲撲之。是諸童子各以手觸，彼等以是太子身力復威德力，各各不禁，皆悉倒地。爾時，彼釋一切，皆生奇特之心，各相謂言：『希有希有！從生已來不曾學習，今日乃出於如是等種種諸技。』時彼場內所有人民，觀看之者，悉唱呼呼叫喚之聲，或出種種諸異音聲，弄珠瓔珞及衣服等。于上虛空無量諸天，同以一音而說偈言：

「『十方一切世界中，　　所有勇健諸力士， 悉皆力敵如調達，　　不及太子聖一毛

『其中或許有一些釋迦族的孩童，他們手持長矛或箭矢，在馬背上跳躍，或者騎在第二匹馬上，揮舞長矛和刀劍；或者用箭射擊指環，有的射中，有的沒有射中；或者有釋迦族的孩童，跳過兩匹馬，騎上第三匹馬，然後射擊，有的射中，有的沒有射中；或者跳過三匹馬，跳過後立即騎上第四匹馬，射擊，有的射中，有的沒有射中；或者跳過四匹馬，騎上第五匹馬，有的射中，有的沒有射中。太子當時，手持長矛，或者弓箭，跳過六匹馬，騎上第七匹馬，箭射甚至能射中頭髮絲的末端，全部都能射中。像這樣依次進行，或者在車上，展示輕盈的身姿，或者展示強健的筋骨。 『像這樣種種，或者測試聲音，或者測試歌舞，或者測試互相嘲諷，或者測試閑談戲謔，或者測試染色衣服，或者製造珍寶和珍珠等，或者繪畫草葉，調和各種香料，下棋玩摴蒲，圍棋雙陸，握槊投壺，擲絕跳坑，各種各樣的技能，都全部展示出來。像這樣的技能，所測試的，太子在所有方面都勝出。當時，那些釋迦族人又說：『我們現在知道，悉達太子，一切技能，都非常精通。現在需要摔跤，看看誰能勝出。』當時，太子退坐在一旁，那些釋迦族的孩童，成雙成對地出來，各自摔跤，像這樣依次進行，共三十二對。那些孩童們，摔跤后各自休息，退到一旁。接著，阿難陀突然上前，來到太子面前，想要和太子摔跤，太子剛要抓住難陀，太子的身體力量和威德力量，難陀無法承受，立即倒在地上。之後，提婆達多童子走上前，以貢高我慢之心，不曾把悉達太子放在眼裡，想要和太子比試力量，想要和太子平起平坐，挺身而出，巡視場地，面向太子，快速走來，想要撲倒太子。 『當時，太子不慌不忙，安詳用心，右手抓住提婆達多童子，舉起他的身體，雙腳不著地，在場地周圍繞了三圈，在空中旋轉了三次。爲了降伏他的貢高之心，不生害心，生起慈悲心，慢慢地把他摔倒在地上，使他的身體沒有損傷。太子又說：『你們這些傢伙！不用每個人都和我摔跤，讓你們所有人一起上來和我摔跤。』當時，那些釋迦族的孩童，都生起了驕慢之心，一起奔向太子，想要撲倒他。那些孩童用手觸碰太子，他們因為太子的身體力量和威德力量，都無法承受，全部倒在地上。當時，那些釋迦族人，都生起了驚奇之心，互相說道：『稀有稀有！從小到大不曾學習，今天竟然展現出如此種種的技能。』當時，場地內所有觀看的人，都發出呼喊叫喚的聲音，或者發出各種不同的聲音，拋擲珠寶瓔珞和衣服等。在上面的虛空中，無數的天人，一同用一個聲音說偈語： 『十方一切世界中，所有勇健的力士，都像提婆達多一樣有力，也比不上太子的一根毫毛。』

'Among them, there might be some Shakya children, holding spears or arrows, leaping on horseback, or riding a second horse, brandishing spears and swords; or shooting arrows at finger rings, some hitting, some missing; or some Shakya children, jumping over two horses, riding a third horse, and then shooting, some hitting, some missing; or jumping over three horses, immediately riding a fourth horse after jumping, shooting, some hitting, some missing; or jumping over four horses, riding a fifth horse, some hitting, some missing. The prince at that time, holding a spear, or a bow and arrow, jumped over six horses, rode a seventh horse, and the arrows shot even the ends of the hair, all hitting. In this way, in sequence, either on a chariot, showing a light posture, or showing strong muscles and bones.' 'Like this, in various ways, either testing voices, or testing singing and dancing, or testing mutual mockery, or testing casual banter and jokes, or testing dyeing clothes, or making treasures and pearls, etc., or drawing grass leaves, mixing various fragrances, playing chess and dice, weiqi and double sixes, holding shuò and throwing pots, throwing and jumping pits, all kinds of skills, all were displayed. Like these skills, what was tested, the prince surpassed in all aspects. At that time, those Shakya people said again: 'We now know that Prince Siddhartha, all skills, are very proficient. Now we need to wrestle, to see who can win.' At that time, the prince retreated to sit aside, those Shakya children, came out in pairs, wrestling with each other, in this way in sequence, a total of thirty-two pairs. Those children, after wrestling, each rested, retreated to the side. Then, Ananda suddenly came forward, came to the prince, wanting to wrestle with the prince, the prince was about to grab Nanda, the prince's physical strength and majestic power, Nanda could not bear it, immediately fell to the ground. After that, Devadatta came forward, with a proud and arrogant heart, never taking Prince Siddhartha seriously, wanting to compete with the prince in strength, wanting to be equal to the prince, stood up, patrolled the field, facing the prince, quickly came, wanting to pounce on the prince.' 'At that time, the prince was not hurried, calm and focused, with his right hand grabbed Devadatta, lifted his body, his feet not touching the ground, circled the field three times, rotated three times in the air. In order to subdue his arrogant heart, not to generate harmful thoughts, to generate compassion, slowly threw him to the ground, so that his body was not damaged. The prince also said: 'You guys! No need for everyone to wrestle with me, let all of you come up together and wrestle with me.' At that time, those Shakya children, all generated arrogant hearts, rushed towards the prince, wanting to pounce on him. Those children touched the prince with their hands, they could not bear the prince's physical strength and majestic power, all fell to the ground. At that time, those Shakya people, all generated a sense of wonder, said to each other: 'Rare, rare! From childhood to adulthood never learned, today actually showed such various skills.' At that time, all the people watching in the field, all made shouts and cries, or made various different sounds, throwing jewelry, necklaces, and clothes, etc. In the void above, countless heavenly beings, together in one voice, spoke a verse:' 'In all the worlds of the ten directions, all the brave and strong warriors, even if they are as strong as Devadatta, are not comparable to a single hair of the prince.'

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。 大人威德力無邊，　　暫以手觸皆倒地， 聖者威神力廣大，　　汝等云何欲比方？ 假使不動須彌山，　　大小鐵圍甚牢固， 並及十方諸山等，　　一觸能碎如微塵。 鐵等強䩕金剛珠，　　及以諸餘一切寶， 大智力能末如粉，　　況復撲此少力人？』

「爾時諸天說此偈已，將種種華散太子上，于虛空中隱身不現。如是次第，悉達太子一切處勝。時凈飯王知其太子所有技能，皆悉勝彼一切諸人，自眼既見，心復證知，踴躍喜歡遍滿其體，心意適悅，不能自勝。以尊上心，敕喚白象瓔珞莊嚴辦具悉竟，而作是言：『我息太子，乘此白象，將入城內。』彼大白象，擬太子乘，從城門出。是時提婆達多童子城外而入，見此白象，而問人言：『此像誰許？欲將何處？』其人報言：『欲將出城擬悉達乘，欲入城內。』時提婆達多以釋意氣種姓尊豪，我慢興盛，倚身力強，縱逸放蕩，無諸忌憚，兼復妒嫉，于彼象前，少許地走，便以左手，執于象鼻，右手筑額，一下倒地，宛轉三匝，遂即命終。白象臥地，塞彼城門眾人往來，不通出入道路填咽。調達過已，於後又復有童子至，名曰難陀，相續而來，欲入城內。見此白象臥在城門，死已大身塞于道路，諸人民過不能得行。即問諸人：『誰作是事？』人輩答言：『此大白象，為于提婆達多所殺，左手執鼻，右手筑額，一下倒地，三旋命終。』難陀思惟：『提婆達多童子試其自身之力，以殺白象，但此象身，極大極粗，污泥城門，妨人出入。』即以右手，執彼象尾，牽取離門，可七步許。其難陀后次太子來，欲入城內，見此白象在於城門，見已借問諸行人言：『誰殺是象？』眾人報言：『提婆達多一筑而殺。』太子即言：『提婆達多此為不善，何故殺也？』太子復問：『誰牽離門？』眾人復言：『難陀童子以其右手，執彼象尾，而牽離門，至於七步。』太子復言：『善哉難陀！作事善也。』太子思惟：『彼等二人雖能示現其自氣力，但此象身，甚大粗壯，於後壞爛，臭熏此城。』作于如是思惟訖已，左手舉象，以右手承，從於空中，擲置城外，越七重墻，度七重塹，既擲過已，離城可有一拘盧奢，而像墜地，即成大坑。乃至今者，諸人相傳，詺於此處為象墮坑，即此是也

大人威德力量無邊，只是用手輕輕一碰就都倒在地上。 聖者的威嚴和神力廣大無邊，你們怎麼能和他們相比呢？ 即使是須彌山那樣不動搖的山，以及大小鐵圍山那樣堅固的山， 還有十方世界的所有山峰，（聖者）一觸碰就能把它們粉碎成微塵。 鐵等堅硬的物體，金剛寶珠，以及其他一切寶物， 大智慧的力量都能把它們磨成粉末，更何況是撲打這些力量弱小的人呢？』

這時，諸天說完這首偈語后，將各種鮮花散在太子身上，然後在天空中隱身不見。 就這樣，悉達太子在各方面都勝過他人。當時，凈飯王知道他的太子所有的技能都勝過所有人，親眼見到，心中也確信無疑，高興得渾身充滿喜悅，心情非常舒暢，無法自持。 他以尊敬的心情，命令準備好裝飾華麗的白象，然後說道：『我的兒子太子，乘坐這頭白象，進入城內。』 那頭大白象，準備讓太子乘坐，從城門出來。這時，提婆達多童子從城外進來，看到這頭白象，就問人說：『這頭像是誰的？要帶到哪裡去？』 那人回答說：『要帶出城去給悉達太子乘坐，然後進入城內。』 當時，提婆達多因為自己是釋迦族的貴族，傲慢自大，仗著自己力氣大，放縱不羈，毫無顧忌，又加上嫉妒心，走到那頭象的前面，稍微走了幾步，就用左手抓住象鼻，右手擊打象頭，一下就把象打倒在地，翻滾了三圈，就死了。 白象倒在地上，堵住了城門，人們來來往往，無法通行，道路擁擠不堪。 提婆達多過去之後，又有一個童子來到，名叫難陀，他接著來到，想要進入城內。 他看到這頭白象倒在城門，已經死了，巨大的身體堵住了道路，人們無法通行。 就問眾人：『是誰做的這件事？』人們回答說：『這頭大白象，是被提婆達多殺死的，他用左手抓住象鼻，右手擊打象頭，一下就倒地，翻滾三圈就死了。』 難陀心想：『提婆達多童子是爲了顯示自己的力量，才殺死了白象，但是這頭象的身體，非常巨大粗壯，弄髒了城門，妨礙人們出入。』 就用右手抓住象尾，把它拉離城門，大約七步遠的地方。 難陀之後，太子來到，想要進入城內，看到這頭白象在城門，看到后就問路人說：『是誰殺了這頭象？』 眾人回答說：『是提婆達多一下就打死了。』太子就說：『提婆達多這樣做不對，為什麼要殺它呢？』 太子又問：『是誰把它拉離城門的？』眾人又說：『是難陀童子用他的右手，抓住象尾，把它拉離城門，大約七步遠。』 太子又說：『好啊，難陀！做得好。』太子心想：『他們兩個人雖然能顯示自己的力量，但是這頭象的身體，非常巨大粗壯，以後腐爛了，會熏臭這座城市。』 這樣想完之後，左手舉起大象，用右手托著，從空中扔到城外，越過七重墻，越過七重壕溝，扔過去之後，離城大約有一拘盧舍遠，大象墜地，就形成了一個大坑。 直到現在，人們還相傳，把這個地方叫做象墮坑，就是這裡。

The great one's majestic power is boundless; even a light touch of the hand causes all to fall to the ground. The sage's majestic and divine power is vast and boundless; how can you compare to them? Even if it were Mount Sumeru, which does not move, and the great and small Iron Ring Mountains, which are very firm, and all the mountains of the ten directions, (the sage) could crush them into fine dust with a single touch. Hard objects like iron, vajra pearls, and all other treasures, the power of great wisdom can grind them into powder; how much more so can it subdue these people of little strength?'

At that time, the devas, having spoken this verse, scattered various flowers upon the prince, and then disappeared into the sky. In this way, Prince Siddhartha surpassed all others in every way. At that time, King Suddhodana knew that his prince's skills surpassed all others; having seen it with his own eyes and confirmed it in his heart, he was filled with joy and his body was overflowing with happiness, his mind was soothed and he could not contain himself. With a respectful heart, he ordered that a white elephant be prepared, adorned with ornaments, and then said: 'My son, the prince, shall ride this white elephant and enter the city.' That great white elephant, prepared for the prince to ride, came out of the city gate. At this time, Devadatta, a young boy, entered from outside the city, saw this white elephant, and asked people, 'Whose elephant is this? Where is it being taken?' The people replied, 'It is to be taken out of the city for Prince Siddhartha to ride, and then to enter the city.' At that time, Devadatta, because of his noble Shakya lineage, was arrogant and conceited, relying on his own strength, unrestrained and reckless, without any fear, and also filled with jealousy. He walked a few steps in front of the elephant, then with his left hand grabbed the elephant's trunk, and with his right hand struck its forehead, causing it to fall to the ground, roll three times, and then die. The white elephant fell to the ground, blocking the city gate, and people coming and going could not pass, the road was congested. After Devadatta had passed, another young boy came, named Nanda, who followed and wanted to enter the city. He saw this white elephant lying at the city gate, already dead, its huge body blocking the road, and people could not pass. He asked the people, 'Who did this?' The people replied, 'This great white elephant was killed by Devadatta, who grabbed its trunk with his left hand and struck its forehead with his right hand, causing it to fall to the ground, roll three times, and then die.' Nanda thought, 'Devadatta, the young boy, was trying to show his own strength by killing the white elephant, but this elephant's body is very large and bulky, it has soiled the city gate and is hindering people from entering and exiting.' He then grabbed the elephant's tail with his right hand and pulled it away from the city gate, about seven steps away. After Nanda, the prince came, wanting to enter the city, and saw this white elephant at the city gate. Having seen it, he asked the passersby, 'Who killed this elephant?' The people replied, 'Devadatta killed it with a single blow.' The prince then said, 'Devadatta did wrong, why did he kill it?' The prince then asked, 'Who pulled it away from the gate?' The people again said, 'It was the young boy Nanda who, with his right hand, grabbed the elephant's tail and pulled it away from the gate, about seven steps.' The prince then said, 'Well done, Nanda! You have done well.' The prince thought, 'Although these two were able to show their strength, this elephant's body is very large and bulky, and later when it rots, it will stink up the city.' Having thought this, he lifted the elephant with his left hand, supported it with his right hand, and threw it from the air outside the city, over seven walls, over seven moats. After throwing it, it landed about one krosa away from the city, and the elephant fell to the ground, forming a large pit. Even to this day, people still pass down the story, calling this place the Elephant Pit, and this is it.

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。爾時，無量無邊百千諸眾生等，一時唱言：『希有希有！如是之事，甚大可怪！』各各皆唱：『善哉善哉！大人大士！希有希奇！未曾聞見。』而說偈言：

「『調達筑殺白象已，　　難陀七步牽離門， 太子手擎在虛空，　　如以土塊擲城外。』

「爾時大臣摩訶那摩，見於太子一切技藝、勝妙智慧最為上首，而作是言：『唯愿太子！受我懺悔。我于先時，謂言太子不解多種技巧藝能，令我心疑不嫁女與。我今已知，愿受我女，用以為妃。』爾時，太子占良善日及吉宿時，稱自家資而辦具度，持大王勢、將大王威，而用迎納耶輸陀羅，以諸瓔珞，莊嚴其身。又復共於五百婇女，相隨而往，迎取入宮，共相娛樂，受五欲樂。是故偈言：

「『耶輸陀羅大臣女，　　名聞蓋國遠近知， 占卜吉日取為妃，　　迎將來入宮殿內。 太子共其受欲樂，　　歡娛縱逸不知厭， 猶如天主憍尸迦，　　共彼舍脂夫人戲。』」

爾時，世尊得成道已，尊者優陀夷白佛言：「世尊如來！云何往昔之時，初欲納于耶輸陀羅，不以其生大家故取，不以種姓大故而取，不以富貴多財故取，不以端正華色故取，唯出技藝，而取得彼耶輸陀羅，用以為妃？」

是時佛答優陀夷言：「汝優陀夷！至心善聽。非但今日耶輸陀羅我取之時，不以大姓尊豪故取，乃至不為端正故取，唯用技藝而取得之，往昔亦然。」

優陀夷言：「世尊！此事云何？愿為說之。」

爾時，佛告優陀夷言：「我念往昔，過於無量無邊世時，波羅㮈城有一工巧鐵作之師，其有一女，端嚴可喜，身體正等，面目廣平，世所少雙，多人敬愛。爾時，彼國波羅㮈城，有一長者，其子可喜端正，如前所說無異。而於一時，其長者子，見彼工巧鐵師之女，在於樓上窗內現面，向外觀看。彼長者子，見此女已，即生愛心。彼長者子，私心之中，記此女已，速往歸家，告其父母，作如是言：『某工巧家，有於一女，我意貪愛，欲取為妻。』彼子父母報其兒言：『汝今不須取此工巧鐵師之女污辱我門，我當別覓長者之女，或大臣女，或居士女，與汝為妻。』彼長者子作如是言：『我永不用餘人之女以為我妻，我意唯欲取此工巧鐵師之女，我若不得此女為妻，必自害身終不用活

現代漢語譯本：當時，無數無邊的眾多眾生，同時高聲說道：『稀有啊，稀有啊！這樣的事情，真是太令人驚奇了！』他們各自都高呼：『太好了，太好了！大人大士！真是稀有奇特！前所未聞，前所未見。』並說了這樣的偈語： 『提婆達多筑殺白象之後，難陀七步就將它從門邊拉開，太子用手將它舉在空中，就像用土塊扔到城外一樣。』 當時，大臣摩訶那摩，看到太子的一切技藝、高超的智慧都是最頂尖的，就說道：『我希望太子！接受我的懺悔。我之前認為太子不精通各種技巧才能，讓我心生疑慮，不肯把女兒嫁給您。我現在已經知道了，希望您能接受我的女兒，讓她做您的妃子。』當時，太子選擇良辰吉日，並根據自己的家產準備了豐厚的聘禮，帶著大王的威勢，迎娶了耶輸陀羅，用各種瓔珞裝飾她的身體。又和五百名宮女一起，前往迎娶，將她帶入宮中，一起享樂，享受五欲之樂。所以偈語說： 『耶輸陀羅是大臣的女兒，她的名聲傳遍全國，遠近皆知，選擇吉日將她娶為妃子，迎娶她進入宮殿。太子和她一起享受欲樂，歡娛放縱，不知厭倦，就像天主帝釋天，和他的妻子舍脂夫人嬉戲一樣。』 當時，世尊成道之後，尊者優陀夷問佛說：『世尊如來！為什麼您當初要娶耶輸陀羅的時候，不是因為她出身名門望族而娶，不是因為她種姓高貴而娶，不是因為她富貴多財而娶，不是因為她容貌端莊美麗而娶，而是隻因為她的技藝高超，才娶她為妃呢？』 這時，佛回答優陀夷說：『你優陀夷！要專心仔細聽。不只是今天我娶耶輸陀羅的時候，不是因為她出身高貴而娶，甚至不是因為她容貌端莊而娶，而是隻因為她的技藝高超才娶她，過去也是這樣。』 優陀夷說：『世尊！這件事是怎麼回事呢？希望您能為我們說說。』 當時，佛告訴優陀夷說：『我回憶過去，在無量無邊的世時之前，波羅奈城有一個擅長製作鐵器的工匠，他有一個女兒，容貌端莊美麗，身材勻稱，面容寬闊平坦，世間少有，很多人都敬愛她。當時，那個國家的波羅奈城，有一個長者的兒子，容貌俊美端正，和前面說的一樣。在一次偶然的機會，這個長者的兒子，看到那個工匠的女兒，在樓上的窗戶里露面，向外張望。這個長者的兒子，看到這個女子之後，就產生了愛慕之心。這個長者的兒子，在心裡記住了這個女子，就趕緊回家，告訴他的父母，說：『某工匠家，有一個女兒，我非常喜歡她，想娶她為妻。』他的父母告訴兒子說：『你現在不需要娶這個工匠的女兒來玷污我們家門，我應該另外找一個長者的女兒，或者大臣的女兒，或者居士的女兒，給你做妻子。』這個長者的兒子說：『我永遠不要其他人的女兒做我的妻子，我只想娶這個工匠的女兒，如果我不能娶到這個女子為妻，我一定會自殺，絕不茍活。』

English version: At that time, countless beings, at the same time, cried out: 'Rare, rare! Such a thing is truly astonishing!' They each exclaimed: 'Excellent, excellent! Great man, great being! Rare and wonderful! Never heard of, never seen before.' And they spoke these verses: 'After Devadatta had killed the white elephant, Nanda pulled it seven steps away from the gate, the prince held it in the air with his hand, as if throwing a clod of earth outside the city.' At that time, the minister Mahānāma, seeing that the prince's skills and superior wisdom were the best, said: 'I wish, Prince! Accept my repentance. I previously thought that the prince was not proficient in various skills and abilities, which made me doubt and unwilling to marry my daughter to you. Now I know, I hope you can accept my daughter and make her your consort.' At that time, the prince chose an auspicious day and time, and prepared a generous dowry according to his family's wealth, and with the power of the king, went to welcome Yaśodharā, adorning her body with various ornaments. He also went with five hundred palace women to welcome her, bringing her into the palace, where they enjoyed themselves and indulged in the pleasures of the five senses. Therefore, the verse says: 'Yaśodharā, the daughter of a minister, her fame spread throughout the country, known far and wide, choosing an auspicious day to take her as his consort, welcoming her into the palace. The prince enjoyed sensual pleasures with her, indulging in merriment without satiety, just like the heavenly lord Śakra, playing with his wife Śacī.' At that time, after the World Honored One had attained enlightenment, the Venerable Udāyin asked the Buddha: 'World Honored One, Tathāgata! Why, in the past, when you first wanted to marry Yaśodharā, did you not take her because she was from a noble family, not because of her high caste, not because of her wealth and riches, not because of her beautiful appearance, but only because of her skills, did you take her as your consort?' At this time, the Buddha answered Udāyin: 'You, Udāyin! Listen carefully. It is not only today when I took Yaśodharā, that I did not take her because of her noble birth, nor even because of her beautiful appearance, but only because of her skills that I took her. It was the same in the past.' Udāyin said: 'World Honored One! How is this so? I hope you can tell us about it.' At that time, the Buddha told Udāyin: 'I remember in the past, countless eons ago, in the city of Vārāṇasī, there was a skilled iron craftsman, who had a daughter, beautiful and pleasing, with a well-proportioned body, a broad and flat face, rare in the world, and loved by many. At that time, in the city of Vārāṇasī in that country, there was the son of an elder, handsome and upright, just as described before. On one occasion, the elder's son saw the craftsman's daughter, appearing in the window of the upper floor, looking outside. The elder's son, seeing this woman, immediately developed feelings of love. The elder's son, having remembered this woman in his heart, quickly returned home and told his parents, saying: 'In the house of a certain craftsman, there is a daughter, I am very fond of her and want to take her as my wife.' His parents told their son: 'You do not need to take this craftsman's daughter to defile our family. I should find another elder's daughter, or a minister's daughter, or a householder's daughter, to be your wife.' The elder's son said: 'I will never take another person's daughter as my wife. I only want to take this craftsman's daughter. If I cannot take this woman as my wife, I will surely kill myself and never live.'

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。』時長者子父母心愁，畏兒沒命，即喚于彼工巧鐵師，來至其家，而語之言：『汝所有女，今可嫁與我子為妻。』工巧鐵師作如是言：『我今不與非工巧者共作婚姻。』其長者子父母答言：『仁者何用工巧之人共作婚為？莫愁汝女飢寒辛苦不豐衣食。』鐵師復言：『雖知如是，但我今覓同類之人，若解工巧，我與彼女；假令無大資財之具，但取彼有工巧之技，隨家所辦，我即當與。』時長者子父母，聞彼如是言已，即語其子，如前所說。時長者子，既共彼女心意相當，兼復足解工巧之事，精心細意，快便作針，即于別時，造作多針，以油脂洗，善好明凈，作一大束，置竹筒中，詣向工巧鐵師之家。到近巷已，在於道頭，唱此偈頌，以賣其針偈言：

「『不澀滑澤鐵，　　光明洗清凈， 巧人所造作，　　誰能買此針？』

「爾時，彼家工巧之女，在於樓上窗門之內，聞長者子說偈賣針，聞已即復以此偈，答長者子言：

「『咄哉狂顛人，　　汝甚無心意， 忽來鐵師舍，　　而唱欲賣針。』

「時，長者子更復說偈，報彼女言：

「『可喜端正女，　　我實非顛狂， 性是巧智人，　　善能造針作。 汝父若知我，　　妙解如是事， 必將汝妻我，　　兼送無量財。』

「爾時，鐵師工巧之女，聞長者子如是語已，速疾而往其父母前，作如是言：『愿耶孃聽外有一人，如上說偈。』向父母陳，善解造針，高聲唱說。時彼工巧鐵師父母，即喚于彼長者子來，入至家內，而問之言：『善哉童子！汝實善解造作針乎？』童子報言：『我甚能為。』鐵師復言：『出汝針來，我試觀看。』時長者子，從竹筒里拔出一針，示彼鐵師，『此是。汝看。』時彼鐵師既見針已，作如是言：『善哉童子！汝巧作針，大能穿孔。』時彼童子語鐵師言：『此針非是竹筒所出，別更復有勝於此者。』更出一針示彼鐵師，鐵師看已，復讚歎言：『大能善穿。』童子復言：『非此為好，更有勝者。』第三別復更出一針，以示鐵師，鐵師如前美言稱讚：『善能善穿。』童子復言：『此亦未精，更有勝者。』第四更出一針以示，鐵師看已，復讚歎言：『大能造作，大能鉆孔。』童子復言：『此猶未善。』更出一針示現，鐵師看已復言：『善作善穿。』童子復言：『此非巧者

現代漢語譯本：當時，長者的兒子，父母擔心他會喪命，就叫來一位手藝精巧的鐵匠，到他們家，對他說：『你有個女兒，現在可以嫁給我兒子做妻子。』鐵匠這樣回答說：『我不會和沒有手藝的人結親。』長者的父母回答說：『仁者，為什麼要找有手藝的人結親呢？難道還怕你女兒會挨餓受凍，衣食不足嗎？』鐵匠又說：『雖然知道是這樣，但我現在只想找同類的人，如果懂得手藝，我就把女兒嫁給他；就算沒有很多財產，只要他有手藝，根據家裡的情況，我就會把女兒嫁給他。』當時，長者的父母聽了這話，就告訴他們的兒子，就像之前說的那樣。當時，長者的兒子，和鐵匠的女兒心意相通，而且也精通手藝，他精心細緻，快速地製作針，在另外的時間，製作了很多針，用油脂清洗，使它們光亮潔凈，做成一大捆，放在竹筒里，去鐵匠家。到了巷子附近，在路口，唱著歌來賣針，歌詞說： 『不澀滑澤鐵， 光明洗清凈， 巧人所造作， 誰能買此針？』 當時，鐵匠的女兒，在樓上的窗戶里，聽到長者的兒子唱歌賣針，聽了之後，就用歌詞回答長者的兒子說： 『咄哉狂顛人， 汝甚無心意， 忽來鐵師舍， 而唱欲賣針。』 當時，長者的兒子又唱著歌，回答她說： 『可喜端正女， 我實非顛狂， 性是巧智人， 善能造針作。 汝父若知我， 妙解如是事， 必將汝妻我， 兼送無量財。』 當時，鐵匠的女兒，聽到長者的兒子這樣說，就趕緊跑到父母面前，這樣說：『希望父母聽我說，外面有個人，像上面那樣唱歌。』向父母陳述，他很會做針，高聲唱著。當時，鐵匠的父母，就叫長者的兒子進來，到家裡，問他說：『好孩子！你真的會做針嗎？』孩子回答說：『我非常會做。』鐵匠又說：『拿出你的針來，我看看。』當時，長者的兒子，從竹筒里拿出一根針，給鐵匠看，說：『這就是。你看。』當時，鐵匠看了針之後，這樣說：『好孩子！你做的針很精巧，能穿孔。』當時，孩子對鐵匠說：『這針不是竹筒里最好的，還有比這更好的。』又拿出一根針給鐵匠看，鐵匠看了之後，又讚歎說：『很會穿孔。』孩子又說：『這不是最好的，還有更好的。』第三次又拿出一根針，給鐵匠看，鐵匠像之前一樣讚美說：『很會穿孔。』孩子又說：『這也不是最精巧的，還有更好的。』第四次又拿出一根針給他看，鐵匠看了之後，又讚歎說：『很會製作，很會鉆孔。』孩子又說：『這還不是最好的。』又拿出一根針給他看，鐵匠看了之後又說：『做得好，穿孔好。』孩子又說：『這不是巧匠做的』

English version: At that time, the parents of the elder's son were worried that he would lose his life, so they called a skilled blacksmith to their house and said to him, 'You have a daughter, and now she can marry my son as his wife.' The blacksmith replied, 'I will not marry my daughter to someone who is not skilled.' The elder's parents replied, 'Why do you need to marry someone with skills? Are you afraid that your daughter will go hungry and cold, and not have enough food and clothing?' The blacksmith said again, 'Although I know this, I am now only looking for someone of my kind. If he understands craftsmanship, I will marry my daughter to him; even if he does not have much wealth, as long as he has skills, according to the family's situation, I will marry my daughter to him.' At that time, the elder's parents, having heard these words, told their son, as they had said before. At that time, the elder's son, who was of one mind with the blacksmith's daughter and also proficient in craftsmanship, carefully and quickly made needles. At another time, he made many needles, cleaned them with oil, making them bright and clean, made a large bundle, put them in a bamboo tube, and went to the blacksmith's house. When he got near the alley, at the crossroads, he sang a song to sell the needles, saying: 'Not rough, smooth iron, Brightly washed and clean, Made by a skilled person, Who can buy this needle?' At that time, the blacksmith's daughter, inside the window of the upper floor, heard the elder's son singing to sell needles. After hearing it, she replied to the elder's son with a song: 'Hey, you crazy person, You are very thoughtless, Suddenly coming to the blacksmith's house, And singing to sell needles.' At that time, the elder's son sang another song, replying to her: 'Lovely and beautiful girl, I am not crazy, My nature is that of a skilled and wise person, Good at making needles. If your father knows me, That I understand these things, He will surely marry you to me, And also send countless wealth.' At that time, the blacksmith's daughter, having heard the elder's son say this, quickly ran to her parents and said, 'I hope you will listen to me, there is a person outside, singing like that.' She told her parents that he was good at making needles, singing loudly. At that time, the blacksmith's parents called the elder's son in, into their house, and asked him, 'Good child! Are you really good at making needles?' The child replied, 'I am very good at it.' The blacksmith said again, 'Take out your needles, let me see.' At that time, the elder's son took out a needle from the bamboo tube, showed it to the blacksmith, and said, 'This is it. Look.' At that time, the blacksmith, after seeing the needle, said, 'Good child! The needle you made is very exquisite, it can pierce holes.' At that time, the child said to the blacksmith, 'This needle is not the best in the bamboo tube, there are better ones than this.' He took out another needle to show the blacksmith, who, after seeing it, praised it again, saying, 'Very good at piercing holes.' The child said again, 'This is not the best, there are better ones.' The third time, he took out another needle to show the blacksmith, who praised it as before, saying, 'Very good at piercing holes.' The child said again, 'This is not the most exquisite either, there are better ones.' The fourth time, he took out another needle to show him, and the blacksmith, after seeing it, praised it again, saying, 'Very good at making, very good at drilling holes.' The child said again, 'This is still not the best.' He took out another needle to show him, and the blacksmith, after seeing it, said again, 'Well made, good at piercing holes.' The child said again, 'This is not made by a craftsman.'

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。』第六復出一針以示，鐵師復言：『此實最勝，最妙善穿。』時長者子，還取彼針，置於手上，一一次第，下著水中，而針悉浮。時彼鐵師，睹是希有未曾見事，歡喜踴躍，向長者子而說偈言：

「『我未曾聞見，　　能造如是針， 今以歡喜心，　　嫁女與于汝。』」

爾時，佛告優陀夷言：「優陀夷！欲知爾時長者子者，今我身是；工巧之女，今耶輸陀羅是。當於爾時，我取于彼以為妻時，不以大家，不以種姓，乃至不以端正故取，但以工巧試驗故得。今亦復然，耶輸陀羅不以種姓端正故得，乃至以于工巧而得。

佛本行集經常飾納妃品第十四上

「爾時，釋種所有童子，皆悉端正，殊妙可喜，世間少雙，多為眾人之所樂見，並皆先通一切諸技，無有能勝。所謂書畫算計造印，及聞聲著諸神射等，一切悉解，捷利巧智，聰明黠慧。彼童子內，其悉達多最為初首，第二難陀，第三即是提婆達多，唯除於此童子三人，余更無勝。

「時迦毗羅城內，有一釋種大臣，姓檀荼氏，名曰波尼。彼臣大富，錢帛豐饒，資財備具，如法而得，不違理求。五穀七珍，積如山嶽，二足四足，像馬牛羊，奴婢僕僮，作使受雇，眾事自滿，皆悉充盈。復更別有無量無邊金銀、琉璃、摩尼、真珠、車𤦲、碼瑙、珊瑚、虎珀，如是等寶，須者稱心，無所乏少。彼之大臣家內，猶如毗沙門宮，無有異也。時彼波尼有於一女，名瞿多彌，彼女端正，可喜少雙，不短不長，不肥不瘦，不白不黑，不偉不纖，處在幼年，為國內寶。時凈飯王聞其化內有釋大臣檀荼波尼有如是女，聞已選擇良善宿日，即喚國師諸婆羅門，使向波尼大臣之家，作如是言：『聞汝有女，名瞿多彌，彼女今可與我太子悉達為妃。』其難陀父復聞大臣檀荼波尼有女，欲為悉達太子求娉為妃，聞已亦遣使人，語彼檀荼大臣，作如是言：『汝瞿多彌！可與我子難陀作妻，若不與者我必損汝。』提婆達多復聞檀荼波尼大臣有女，欲為悉達太子求娉作妃，彼亦遣使，語檀荼言：『汝瞿多彌！今可媒嫁與我作妻，若不與我，我當爲汝生於大禍。』

「爾時，檀荼波尼大臣如是思惟：『此等三人釋種童子，皆悉端正，可喜無雙，一切技能並各具足，悉達太子最為第一，其次難陀復為第二，提婆達多即是第三

現代漢語譯本：『第六次又拿出一根針來展示，鐵匠又說：『這真是最上等的，最巧妙好用的針。』當時，長者子又拿起那針，放在手上，一根一根地，放入水中，而針都浮在水面上。當時，那鐵匠看到這稀有從未見過的事情，歡喜雀躍，向長者子說偈語道： 『我從未聽說見過，能造出這樣的針，現在我以歡喜的心情，把女兒嫁給你。』 當時，佛告訴優陀夷說：『優陀夷！想知道當時的長者子是誰嗎？就是現在的我；那工巧的女子，就是現在的耶輸陀羅。當時，我娶她為妻時，不是因為她家世顯赫，不是因為她出身高貴，甚至不是因為她容貌端正才娶她，只是因為她的工巧技藝才娶她。現在也是這樣，耶輸陀羅不是因為她出身高貴容貌端正才得到我的喜愛，而是因為她的工巧技藝。』 佛本行集經常飾納妃品第十四上 『當時，釋迦族所有的童子，都長得端正，非常美好，世間少有，大多為眾人所喜愛，並且都精通各種技藝，沒有人能勝過他們。他們精通書畫、算計、製造印章，以及聽聲辨位、射箭等各種技能，都非常熟練，敏捷聰明，機智過人。這些童子中，悉達多最為傑出，其次是難陀，第三是提婆達多，除了這三個童子，其餘的都比不上他們。 當時，在迦毗羅城內，有一位釋迦族的大臣，姓檀荼，名叫波尼。這位大臣非常富有，錢財充足，資財完備，都是通過合法途徑得來的，不違背道理。五穀七寶，堆積如山，各種牲畜，如象、馬、牛、羊，以及奴婢僕人，都應有盡有，非常充足。另外還有無數的金銀、琉璃、摩尼、珍珠、車𤦲、瑪瑙、珊瑚、琥珀等寶物，需要什麼就有什麼，應有盡有。這位大臣的家，就像毗沙門天王的宮殿一樣，沒有什麼不同。當時，波尼大臣有一個女兒，名叫瞿多彌，她長得端正，非常可愛，世間少有，不高不矮，不胖不瘦，不白不黑，不壯不弱，正值幼年，是國內的珍寶。當時，凈飯王聽說國內有釋迦族大臣檀荼波尼有這樣的女兒，聽后選擇良辰吉日，就召集國師和婆羅門，讓他們到波尼大臣家，說：『聽說你有一個女兒，名叫瞿多彌，她可以嫁給我的太子悉達多為妃。』難陀的父親也聽說大臣檀荼波尼有女兒，想為悉達多太子求娶為妃，聽后也派人去告訴檀荼大臣，說：『你的瞿多彌，可以嫁給我的兒子難陀為妻，如果不嫁，我一定會損害你。』提婆達多也聽說檀荼波尼大臣有女兒，想為悉達多太子求娶為妃，他也派人去告訴檀荼，說：『你的瞿多彌，現在可以嫁給我為妻，如果不嫁給我，我將給你帶來大禍。』 當時，檀荼波尼大臣這樣想：『這三個釋迦族的童子，都長得端正，非常可愛，都是世間少有，各種技能都具備，悉達多太子最為第一，其次是難陀為第二，提婆達多是第三。』

English version: 'The sixth time, he took out another needle to show, and the blacksmith said again: 『This is truly the best, the most ingenious and easy to use needle.』 At that time, the elder's son took the needle again, placed it on his hand, and one by one, put them into the water, and the needles all floated on the surface of the water. At that time, the blacksmith, seeing this rare and unprecedented event, was overjoyed and said to the elder's son in verse: 『I have never heard or seen, anyone who can make such a needle, now with a joyful heart, I will marry my daughter to you.』 At that time, the Buddha said to Udayi: 『Udayi! Do you want to know who the elder's son was at that time? It is me now; that skillful woman is now Yashodhara. At that time, when I married her, it was not because of her prominent family background, not because of her noble birth, and not even because of her beautiful appearance, but because of her skillful craftsmanship that I married her. It is the same now, Yashodhara is not loved by me because of her noble birth or beautiful appearance, but because of her skillful craftsmanship.』 The Fourteenth Chapter of the Buddha's Deeds Collection, 'Adorning and Marrying a Consort' 『At that time, all the young men of the Shakya clan were handsome, exceptionally beautiful, rare in the world, and mostly loved by the people. They were all proficient in various skills, and no one could surpass them. They were proficient in calligraphy, painting, arithmetic, seal making, as well as listening to sounds and archery, all of which they were very skilled in, quick-witted, intelligent, and clever. Among these young men, Siddhartha was the most outstanding, followed by Nanda, and the third was Devadatta. Apart from these three young men, the others were not as good as them.』 At that time, in the city of Kapilavastu, there was a Shakya minister named Dandapani, whose surname was Tanda. This minister was very wealthy, with abundant money and complete resources, all obtained through legal means, without violating principles. The five grains and seven treasures were piled up like mountains, and various livestock, such as elephants, horses, cattle, and sheep, as well as slaves and servants, were all available and very abundant. In addition, there were countless gold, silver, lapis lazuli, mani, pearls, carnelian, agate, coral, and amber, and whatever was needed was available, without any shortage. This minister's home was like the palace of Vaishravana, with no difference. At that time, Minister Pani had a daughter named Gotami, who was beautiful, very lovely, rare in the world, neither short nor tall, neither fat nor thin, neither white nor black, neither strong nor weak, and was in her youth, a treasure of the country. At that time, King Suddhodana heard that there was a Shakya minister named Dandapani who had such a daughter. After hearing this, he chose an auspicious day and summoned the national teacher and Brahmins, and sent them to Minister Pani's house, saying: 『I heard that you have a daughter named Gotami, she can marry my prince Siddhartha as a consort.』 Nanda's father also heard that Minister Dandapani had a daughter and wanted to seek her as a consort for Prince Siddhartha. After hearing this, he also sent someone to tell Minister Dandapani, saying: 『Your Gotami can marry my son Nanda as his wife. If you do not agree, I will definitely harm you.』 Devadatta also heard that Minister Dandapani had a daughter and wanted to seek her as a consort for Prince Siddhartha. He also sent someone to tell Dandapani, saying: 『Your Gotami can now marry me as my wife. If you do not marry me, I will bring great disaster to you.』 At that time, Minister Dandapani thought: 『These three young men of the Shakya clan are all handsome, very lovely, and rare in the world. They all possess various skills. Prince Siddhartha is the most outstanding, followed by Nanda, and Devadatta is the third.』

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。我唯一女，今若偏與悉達太子，彼二童子必當為我作大怨仇；若與難陀，則為悉達及以提婆作于嫌隙；若與提婆達多童子，則為悉達及以難陀構造怨惡。』是時檀荼波尼大臣如是不悅，憂惱懷愁，顏色不怡，思惟而坐，自念：『我今作何方便？』時瞿多彌見父如是默然而坐，至其父邊而作是言：『阿爺今者何故不樂憂愁而坐？』作是語已，其父報女瞿多彌言：『汝瞿多彌！莫問此事，非爾所知。』其女第二復問父言，其父又報非爾所聞。第三複問，又報如前。乃至第四其女重問：『阿爺必定須語女知，不得藏隱。』爾時，檀荼波尼大臣以女慇勤顧問不已，第四乃報其女是言：『汝瞿多彌！三問於我，汝今諦聽，我當說之。今凈飯王遣使語我：「知汝有女，名瞿多彌，可嫁與我太子為妃。」難陀童子復遣使來，索瞿多彌持欲作婦：「若不與我，必當損汝。」提婆達多亦遣使人索瞿多彌欲得作婦：「若不與我，要當生禍。」彼三使人如是索汝，我聞愁悶，作是思惟：「與一太子，則二童子與我作怨。」是故我今悵怏不樂，懷愁而坐。』時瞿多彌語其父言：『阿爺莫愁！我當自作智慧方便，必使一人為我作主。事理雖然，阿爺但且放女寬恣，我當自嫁。』

「爾時，檀荼波尼大臣聞瞿多彌作是言已，即奏王知，然後乃于迦毗羅城四衢道頭，振鈴告白：『一切遠近，從今日後，至第七日，釋種有女，名瞿多彌，當求自嫁。誰欲取者，過六日後，至第七日，當共集聚。』聞此語已，至第七日，五百釋種諸童子輩，悉達為首，皆悉在於宮門集聚。時凈飯王將諸耆舊釋種大臣，復有無量無邊人眾，若男若女、童男童女，並皆集聚在王宮門。是時悉達所有左右，自余童子，所有左右皆共觀看，瞿多彌女取誰作夫？

「爾時，釋氏女瞿多彌六日已過，至第七日，于晨朝時，澡浴清凈，將好種種微妙之香，用涂其身，著于種種雜色衣服，種種瓔珞，莊嚴其身，復著種種香華之鬘，多將侍從左右圍繞。復有乳母及諸宮監，部領導引，前後遮擁，漸至宮門，安庠而行，入宮門內。彼諸釋種童子，難陀、提婆達多，最為上首，皆于晨朝，香湯沐浴，以種種香，用涂其身，如前所說莊嚴之事。唯除悉達不莊嚴身，服於常服，唯著耳珰，頭上三重，細金華鬘

現代漢語譯本：『我只有一個女兒，如果偏偏許配給悉達太子，那兩個童子必定會對我懷恨在心；如果許配給難陀，就會引起悉達和提婆的嫌隙；如果許配給提婆達多童子，就會讓悉達和難陀對我產生怨恨。』當時檀荼波尼大臣如此不悅，憂愁煩惱，臉色不快，思考著坐著，心想：『我現在該怎麼辦呢？』這時瞿多彌見父親這樣沉默地坐著，走到父親身邊說道：『阿爺今天為什麼不高興，憂愁地坐著呢？』說完這話，她的父親回答女兒瞿多彌說：『你瞿多彌！不要問這件事，不是你所能知道的。』她的女兒第二次問父親，父親又回答說不是她所能知道的。第三次又問，又像之前那樣回答。直到第四次，她的女兒再次追問：『阿爺一定要告訴我，不能隱瞞。』這時，檀荼波尼大臣因為女兒的再三懇求，第四次才告訴女兒說：『你瞿多彌！你三次問我，你現在仔細聽著，我告訴你。現在凈飯王派使者告訴我：「知道你有個女兒，名叫瞿多彌，可以嫁給我的太子做妃子。」難陀童子也派使者來，索要瞿多彌想娶她做妻子：「如果不給我，必定會損害你。」提婆達多也派人來索要瞿多彌想娶她做妻子：「如果不給我，一定要給你帶來禍患。」他們三個人都這樣索要你，我聽了很愁悶，這樣想著：「許配給一個太子，那兩個童子就會和我結怨。」所以我現在悵惘不樂，憂愁地坐著。』這時瞿多彌對她父親說：『阿爺不要愁！我自有智慧和辦法，一定讓一個人做我的丈夫。事情雖然如此，阿爺只管讓我自由自在，我會自己嫁出去。』 『當時，檀荼波尼大臣聽了瞿多彌說的話，就稟告了國王，然後在迦毗羅城四通八達的道路口，搖鈴宣告：『所有遠近的人，從今天起，到第七天，釋迦族有個女兒，名叫瞿多彌，要自己選擇丈夫。誰想娶她，過了六天後，到第七天，應當一起聚集。』聽到這話后，到了第七天，五百釋迦族的童子們，以悉達為首，都聚集在宮門。當時凈飯王帶著各位年長的釋迦族大臣，還有無數的人，不論男女、童男童女，都聚集在王宮門。這時，悉達的隨從，以及其他童子的隨從，都一起觀看，瞿多彌會選擇誰做丈夫？ 『當時，釋迦族的女子瞿多彌過了六天，到了第七天早晨，沐浴乾淨，拿著各種微妙的香，塗抹身體，穿著各種雜色的衣服，各種瓔珞，裝飾身體，又戴著各種香花的花環，帶著許多侍從左右圍繞。還有乳母和各位宮監，帶領著，前後遮擋，慢慢走到宮門，安詳地走入宮門內。那些釋迦族的童子，難陀、提婆達多，最為突出，都在早晨，用香湯沐浴，用各種香塗抹身體，像前面所說的裝飾自己。只有悉達沒有裝飾身體，穿著平常的衣服，只戴著耳環，頭上戴著三重細金花環。

English version: 'I have only one daughter. If I were to favor Siddhartha, those two boys would surely harbor great resentment towards me. If I were to give her to Nanda, it would create animosity between Siddhartha and Devadatta. If I were to give her to Devadatta, it would cause Siddhartha and Nanda to bear ill will towards me.' At that time, Minister Dandapani was so displeased, worried, and troubled that his face was not cheerful. He sat thinking, 'What should I do now?' Then, Gautami saw her father sitting silently like this and went to his side, saying, 'Father, why are you unhappy and sitting in sorrow today?' After saying this, her father replied to his daughter Gautami, 'You, Gautami! Do not ask about this matter; it is not something you can understand.' Her daughter asked her father a second time, and her father again replied that it was not something she could know. She asked a third time, and he replied as before. Until the fourth time, her daughter asked again, 'Father, you must tell me; you cannot hide it.' At that time, Minister Dandapani, because of his daughter's repeated requests, finally told his daughter the fourth time, 'You, Gautami! You have asked me three times; now listen carefully, and I will tell you. Now, King Suddhodana has sent a messenger to tell me, "I know you have a daughter named Gautami, who can be married to my prince as a consort." Prince Nanda has also sent a messenger, demanding Gautami to be his wife, saying, "If you do not give her to me, I will surely harm you." Devadatta has also sent a messenger, demanding Gautami to be his wife, saying, "If you do not give her to me, I will surely bring disaster." These three messengers have all demanded you like this, and I am very worried. I am thinking, "If I give her to one prince, the other two princes will become my enemies." That is why I am now feeling dejected and unhappy, sitting in sorrow.' At this time, Gautami said to her father, 'Father, do not worry! I have my own wisdom and methods, and I will surely make one person my husband. Although things are like this, Father, just let me be free, and I will marry myself off.' 'At that time, Minister Dandapani, after hearing what Gautami said, reported it to the king. Then, at the crossroads of Kapilavastu, he rang a bell and announced: "All those near and far, from today until the seventh day, the Shakya clan has a daughter named Gautami, who will choose her own husband. Whoever wants to marry her, after six days, on the seventh day, should gather together." After hearing this, on the seventh day, five hundred Shakya princes, with Siddhartha at their head, all gathered at the palace gate. At that time, King Suddhodana, along with the senior Shakya ministers and countless people, both men and women, boys and girls, all gathered at the palace gate. At this time, Siddhartha's attendants, as well as the attendants of the other princes, all watched together to see who Gautami would choose as her husband.' 'At that time, the Shakya woman Gautami, after six days had passed, on the morning of the seventh day, bathed and purified herself, took various exquisite fragrances to anoint her body, wore various colorful clothes, various necklaces, adorned her body, and also wore various fragrant flower garlands, with many attendants surrounding her. There were also wet nurses and palace supervisors, leading and guiding her, shielding her from the front and back, gradually reaching the palace gate, walking calmly, and entering the palace. Those Shakya princes, Nanda and Devadatta, were the most prominent. They all bathed in fragrant water in the morning, used various fragrances to anoint their bodies, and adorned themselves as described before. Only Siddhartha did not adorn his body, wearing ordinary clothes, only wearing earrings, and a triple fine gold flower garland on his head.'

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。時瞿多彌有一乳母，語瞿多彌作如是言：『女欲取誰以為夫主？』其瞿多彌次第觀看五百童子，報乳母言：『阿母當知！此諸童子極大瓔珞莊嚴其身，猶如婦女，我女人意情下所見，此相怯弱，非是男兒大丈夫相，此是婦女媚惑之飾，男兒不假莊嚴其身。丈夫相者自有服飾，悉達太子自身威光，不以瓔珞莊嚴其身，非假外物用為容飾，自有內潤丈夫之相，是故我心樂彼悉達以為我夫。』時瞿多彌右手執持須摩那鬘，遍歷大眾，向悉達所，到已立住，將此華鬘系悉達頸，擐已抱項，而作是言：『悉達太子！我今取汝以為我夫。』悉達答言：『如是如是，如汝所言。』是時，悉達還復將一須摩那鬘，繫於彼女瞿多彌頸，作如是語：『我今取汝用以為妃，汝今應當作於我妃。』

「時，凈飯王見於如是希有之事，心生歡喜，踴躍無量，遍滿其體，不能自勝。時其眾中。所有人民，或有心中愛悉達者，彼等一切高聲唱喚，跳躑躄轉，大叫大呼，大歡大喜，舞弄珠璣衣冠服飾。自余諸釋五百童子，及其左右，彼等眷屬，所圍繞者，面失顏色，慘慘無光，皆悉不歡，低頭𧹞愧，各懷悵怏，四散而還。是時悉達稱意所有珍寶資財，眾雜廣營種種禮事，莫不辦具，復以種種妙好瓔珞，莊嚴顯飾瞿多彌身，即遣使將五百婇女，圍繞迎入宮內，為妃娛樂，受於五欲之樂。」

佛本行集經卷第十四

隋天竺三藏阇那崛多譯常飾納妃品下

爾時，世尊於後最初得成道已，時優陀夷即白佛言：「未審世尊！往昔之時與瞿多彌釋種之女，有何因緣？乃能令彼舍余童子，直取如來，用以為夫，而心娛樂。云何得爾？」

時佛告彼優陀夷言：「汝優陀夷！至心諦聽。其瞿多彌釋種之女，非但今世嫌余釋童而樂於我，過去世時亦復如是，不用彼等諸釋童子，取我為夫。」

時，優陀夷即白佛言：「唯然世尊！愿為我說。此事云何？我今樂聞。」

爾時，佛告優陀夷言：「我念往昔，雪山之下，多有雜類無量無邊諸獸群游，各各相隨，任取所食。時彼獸中有一牸虎，端正少雙，于諸獸中無比類者

現代漢語譯本：當時，瞿多彌有一個乳母，她對瞿多彌說：『你想選誰做你的丈夫？』瞿多彌依次觀看五百個童子，然後告訴乳母說：『母親您要知道，這些童子都用極大的瓔珞裝飾自己，就像女人一樣。我作為女人，從我的角度來看，他們顯得怯弱，沒有男子漢大丈夫的氣概，這些都是女人用來迷惑人的裝飾，男子漢不需要用這些來裝飾自己。真正的丈夫自有其風采，悉達太子自身就散發著威嚴的光芒，不需要用瓔珞來裝飾自己，也不需要藉助外物來修飾容貌，他自身就具備內在的丈夫氣概，所以我心中喜歡悉達做我的丈夫。』當時，瞿多彌右手拿著須摩那花環，走遍人群，來到悉達面前，站定后，將花環繫在悉達的脖子上，然後擁抱住他的脖子，說道：『悉達太子！我今天選擇你做我的丈夫。』悉達回答說：『是的，是的，正如你所說。』這時，悉達也拿出一個須摩那花環，繫在瞿多彌的脖子上，說道：『我今天選擇你做我的妃子，你現在應當做我的妃子。』 這時，凈飯王看到這樣罕見的事情，心中非常高興，喜悅之情難以言表，遍佈全身，無法自持。當時，人群中，那些心中愛慕悉達的人，都高聲歡呼，跳躍翻滾，大聲叫喊，非常高興，舞動著身上的珠寶衣冠服飾。而其餘的五百個釋迦童子，以及他們的隨從，和被他們圍繞的眷屬，都面色失色，慘淡無光，都非常不高興，低著頭感到羞愧，各自懷著失望的心情，四散而回。這時，悉達按照自己的心意，用各種珍寶財物，廣泛地操辦各種禮儀，一切都準備妥當，又用各種美妙的瓔珞，裝飾瞿多彌的身體，然後派遣使者帶領五百名宮女，圍繞著她，迎入宮中，作為妃子享樂，享受五欲之樂。 《佛本行集經》卷第十四，隋天竺三藏阇那崛多譯《常飾納妃品下》 當時，世尊在後來最初成道之後，優陀夷就問佛說：『我不知道世尊！在過去的時候，您和瞿多彌釋迦族的女子，有什麼因緣？竟然能讓她捨棄其他的童子，直接選擇如來，作為她的丈夫，並且心中感到快樂。這是怎麼回事呢？』 當時，佛告訴優陀夷說：『你優陀夷！要專心聽。瞿多彌釋迦族的女子，不僅僅是今生嫌棄其他的釋迦童子而喜歡我，在過去世也是這樣，不選擇那些釋迦童子，而選擇我做她的丈夫。』 當時，優陀夷就對佛說：『是的，世尊！希望您為我講述。這件事是怎麼回事？我現在很想聽。』 這時，佛告訴優陀夷說：『我記得在過去，雪山之下，有很多各種各樣的無量無邊的野獸，它們各自成群結隊，隨意覓食。當時，這些野獸中有一隻母老虎，長得端正美麗，在所有的野獸中沒有誰能和她相比。

English version: At that time, Gautami had a wet nurse who said to Gautami, 'Whom do you wish to take as your husband?' Gautami looked at the five hundred boys one by one and told the wet nurse, 'Mother, you should know that these boys adorn themselves with great necklaces, like women. From my perspective as a woman, they appear weak and lack the demeanor of a true man. These are the ornaments used by women to seduce, and men do not need to adorn themselves in this way. A true husband has his own presence. Prince Siddhartha has his own majestic radiance and does not need to adorn himself with necklaces or rely on external objects to enhance his appearance. He possesses an inner strength that is the mark of a true man. Therefore, my heart desires Siddhartha to be my husband.' At that time, Gautami held a sumana garland in her right hand, walked through the crowd, and approached Siddhartha. She stopped, placed the garland around Siddhartha's neck, embraced him, and said, 'Prince Siddhartha! I choose you today to be my husband.' Siddhartha replied, 'Yes, yes, as you have said.' Then, Siddhartha also took a sumana garland and placed it around Gautami's neck, saying, 'I choose you today to be my queen, and you shall now be my queen.' At this, King Suddhodana saw this rare event and was filled with joy, an immeasurable happiness that spread throughout his body, and he could not contain himself. At that time, among the crowd, those who loved Siddhartha in their hearts shouted loudly, jumped and tumbled, cried out, and were filled with great joy, dancing with their jeweled clothes and ornaments. The other five hundred Shakya boys, their attendants, and their entourages, all lost color in their faces, looked pale and unhappy, lowered their heads in shame, and with disappointment in their hearts, scattered and returned. Then, Siddhartha, according to his wishes, used various treasures and wealth to widely organize various ceremonies, preparing everything. He also adorned Gautami's body with various beautiful necklaces and then sent messengers to lead five hundred palace women to surround her and welcome her into the palace, where she would be his queen and enjoy the pleasures of the five desires. The Sutra of the Collection of the Buddha's Past Deeds, Volume 14, translated by the Indian Tripiṭaka master Jñānagupta of the Sui Dynasty, 'The Chapter on the Constant Adornment and Taking of a Queen, Part 2' At that time, after the World Honored One had initially attained enlightenment, Udayin asked the Buddha, 'I do not know, World Honored One! What was the cause and condition between you and the Shakya woman Gautami in the past? That she would abandon the other boys and directly choose the Tathagata to be her husband, and be happy in her heart. How did this come to be?' At that time, the Buddha told Udayin, 'You, Udayin! Listen attentively. The Shakya woman Gautami not only in this life disliked the other Shakya boys and liked me, but also in past lives, she did not choose those Shakya boys, but chose me to be her husband.' At that time, Udayin said to the Buddha, 'Yes, World Honored One! I wish you would tell me about this. How did this happen? I am eager to hear it.' Then, the Buddha told Udayin, 'I remember in the past, below the Himalayas, there were many different kinds of countless wild animals, each in their own groups, freely seeking food. At that time, among these animals, there was a tigress, who was exceptionally beautiful and unmatched among all the animals.'

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。彼虎如是，毛色光鮮，為于無量諸獸求覓欲取為對，各各皆言：『汝屬我來！汝屬我來！』復有諸獸，自相謂言：『汝等且待！莫共相爭，聽彼牸虎自選取誰，即為作偶，彼獸即是我等之王。』時，諸獸中有一牛王，向于牸虎而說偈言：

「『世人皆取我之糞，　　持用塗地為清凈， 是故端正賢牸虎，　　應當取我以為夫。』

「是時，牸虎向彼牛王說偈答言：

「『汝項斛領甚高大，　　止堪駕車及挽犁， 云何將是醜身形，　　匆欲為我作夫主。』

「是時，復有一大白象向于牸虎而說偈言：

「『我是雪山大象王，　　戰鬥用我無不勝， 我既有是大威力，　　汝今何不作我妻？』

「是時，牸虎復以偈答彼白象言：

「『汝若見聞師子王，　　膽懾驚怖馳奔走， 遺失屎尿狼藉去，　　云何堪得為我夫？』

「爾時，彼中有一師子諸獸之王，向彼牸虎而說偈言：

「『汝今觀我此形容，　　前分闊大后纖細， 在於山中自恣活，　　復能存恤餘眾生。 我是一切諸獸王，　　無有更能勝我者， 若有見我及聞聲，　　諸獸悉皆奔不住。 我今如是力猛壯，　　威神甚大不可論， 是故賢虎汝當知，　　乃可為我作于婦。』

「時，彼牸虎向師子王而說偈言：

「『大力勇猛及威神，　　身體形容極端正， 如是我今得夫已，　　必當頂戴而奉承。』」

爾時，佛告優陀夷言：「汝優陀夷！應當悟解，彼時師子諸獸王者，即我身是；時彼牸虎，今瞿多彌釋女是也；時彼諸獸，現今五百釋童子是。當於彼時，其瞿多彌已嫌諸獸，意不願樂，聞我說偈，即作我妻。今日亦然，舍諸釋種五百童子，既嫌薄已，取我為夫。

「時，凈飯王為其太子立三等宮，以擬安置於太子故，第一宮內，所有婇女，當於初夜，侍衛太子。第二宮內，其諸婇女，于夜半時，供承太子。第三宮內，諸婇女輩，於後夜時，侍奉太子。其第一宮，耶輸陀羅最為上首，二萬婇女，圍繞侍立。

「第二宮中，摩奴陀羅(隋言意持)而為上首。

「（諸師復言：『此意持妃，唯聞其名，不見現在及往緣事。』）

「第三宮內，即瞿多彌而為上首。如是次第，侍御太子，諸婇女等，合有六萬

現代漢語譯本 那隻母老虎毛色光鮮，許多野獸都想娶她為妻，紛紛說道：『你屬於我！你屬於我！』其他野獸則互相說道：『你們先等等！不要爭搶，聽那母老虎自己選擇誰，就讓誰做她的配偶，那隻野獸就是我們的王。』當時，野獸中有一頭牛王，向母老虎說道： 『世人都取我的糞便，用來塗地以求潔凈，所以端莊美麗的母老虎，應該選我做丈夫。』 當時，母老虎向牛王說道： 『你脖子上的肉瘤又大又高，只適合拉車和耕地，怎麼能用你這醜陋的身體，匆忙地想做我的丈夫呢？』 當時，又有一頭大白象向母老虎說道： 『我是雪山的大象王，戰鬥時無往不勝，我既然有如此大的威力，你為何不嫁給我做妻子呢？』 當時，母老虎又用偈語回答白象說： 『你如果見到獅子王，就會嚇得膽戰心驚，四處逃竄，屎尿都拉了一地，怎麼能做我的丈夫呢？』 當時，野獸中有一隻獅子，是百獸之王，向母老虎說道： 『你看看我的身形，前部寬大，後部纖細，在山中自由自在地生活，還能照顧其他眾生。 我是一切野獸的王，沒有誰能勝過我，如果有誰見到我或者聽到我的聲音，都會嚇得四處逃竄。 我如今如此勇猛強壯，威嚴神力不可估量，所以賢明的母老虎，你應該知道，只有我才能做你的丈夫。』 當時，母老虎向獅子王說道： 『你力大勇猛，威嚴神聖，身體容貌端正，像你這樣的丈夫，我得到了，一定會頂禮膜拜，好好侍奉。』 當時，佛陀告訴優陀夷說：『你優陀夷！應當明白，當時的獅子百獸之王，就是我的前身；當時的母老虎，就是現在的瞿曇彌釋女；當時的那些野獸，就是現在的五百釋迦童子。當時，瞿曇彌已經嫌棄那些野獸，心裡不願意，聽到我說偈語，就做了我的妻子。今天也是這樣，她捨棄了那些釋迦族的五百童子，嫌棄他們，而選擇我做丈夫。 當時，凈飯王爲了他的太子建造了三座宮殿，用來安置太子。第一座宮殿里，所有的宮女在初夜時侍奉太子。第二座宮殿里，宮女們在半夜時服侍太子。第三座宮殿里，宮女們在後半夜時侍奉太子。第一座宮殿里，耶輸陀羅是首領，有兩萬宮女圍繞侍立。 第二座宮殿里，摩奴陀羅（隋朝時稱為意持）是首領。 （諸位法師又說：『這位意持妃，只聽說過她的名字，沒有見過她現在和過去的事情。』） 第三座宮殿里，瞿曇彌是首領。就這樣依次侍奉太子，所有的宮女加起來共有六萬。

English version The tigress was radiant, and countless beasts sought to take her as their mate, each declaring, 'You belong to me! You belong to me!' Other beasts said to each other, 'Wait! Do not fight. Let the tigress choose for herself, and whoever she chooses will be our king.' At that time, among the beasts, there was a bull king who spoke to the tigress in verse: 'People take my dung, and use it to purify the ground. Therefore, virtuous and beautiful tigress, you should choose me as your husband.' At that time, the tigress replied to the bull king in verse: 'Your neck is so large and high, you are only fit for pulling carts and plows. How can you, with your ugly form, hastily seek to be my husband?' At that time, a great white elephant spoke to the tigress in verse: 'I am the king of the great elephants of the snowy mountains. In battle, I am always victorious. Since I have such great power, why don't you become my wife?' At that time, the tigress replied to the white elephant in verse: 'If you see or hear the lion king, you will be terrified and run away, leaving your excrement and urine scattered everywhere. How can you be my husband?' At that time, among the beasts, there was a lion, the king of all beasts, who spoke to the tigress in verse: 'Look at my form, broad in the front and slender in the back. I live freely in the mountains and care for other beings. I am the king of all beasts, and no one can surpass me. If anyone sees me or hears my voice, they will flee in terror. I am so brave and strong, my power and majesty are immeasurable. Therefore, virtuous tigress, you should know that only I can be your husband.' At that time, the tigress said to the lion king in verse: 'You are powerful, brave, and majestic, with a perfect form. Having found a husband like you, I will surely bow down and serve you well.' At that time, the Buddha said to Udayin, 'You, Udayin! You should understand that the lion, the king of beasts at that time, was my former self; the tigress at that time was the present Gotami, the Shakya woman; and the beasts at that time were the present five hundred Shakya youths. At that time, Gotami had already disliked those beasts and was unwilling. When she heard my verse, she became my wife. Today, it is the same. She has abandoned those five hundred Shakya youths, disliking them, and has chosen me as her husband.' At that time, King Suddhodana built three palaces for his prince to reside in. In the first palace, all the palace women would attend to the prince during the early night. In the second palace, the palace women would serve the prince at midnight. In the third palace, the palace women would attend to the prince during the late night. In the first palace, Yasodhara was the leader, with twenty thousand palace women surrounding her. In the second palace, Manudhara (called 'Intent Holder' in the Sui Dynasty) was the leader. (The masters also said, 'This Intent Holder consort, we have only heard her name, but have not seen her present or past deeds.') In the third palace, Gotami was the leader. In this way, they served the prince in turn, and all the palace women totaled sixty thousand.

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「（復有師言：『侍太子者，諸婇女等，合有十萬，以為三宮；二萬悉是釋剎利種，所餘八萬並是眾雜異姓諸女。』）

「時，凈飯王念阿私陀仙人所說，故於宮內復更別造一大好殿，猶如秋云叆叇光潤，作事微妙實難思議，順一切時而受快樂，鉤蘭閣道一切正等，無有偏頗。何以故？恐畏太子處處遊行，見諸濁穢。復教宮內，色別置立諸雜音聲，各各千數，其中所謂一千箜篌，一千具箏，一千五絃，一千小鼓，一千具筑，一千張琴，一千琵琶，一千細鼓，一千大鼓，一千具笛，一千具笙，一千銅鈸，一千具簫，一千篳篥，一千具篪，一千具螺，諸如是等，一切音聲，種別一千，一千種歌，一千種舞，其手及聲，常于宮內晝夜不絕，猶大云內，出於隱隱甚深之聲。如是太子在於最妙最勝婇女百千之中，前後圍繞，受諸快樂，恭敬侍養，一切皆以種種瓔珞，莊嚴其身。復以金釧七寶𤦲環串于手臂，而作音聲，猶如帝釋，受諸玉女，娛樂歌舞，最勝最妙，語言姿媚，相囑相笑，相抱相嗚，相觀相眄。或傾側顧，或斜項看，工解顰眉，巧閑頓䀹，五色綺靡，四目㛹娟，能令太子歡娛受樂，不須遠涉出宮外游，如帝釋天玉女娛樂。如是如是，太子在於女寶之中，受諸歡樂，乃至其中諸婇女等，巧解五欲，常能沃弱，令太子歡，不聽更出至於宮外。

「時，凈飯王為增太子諸功德故，建立苦行，斷於一切諸邪惡法，行一切善，佈施諸物，造眾福業，備行苦行，以此善根回資太子，為令增長諸功德故，愿莫出家。是故偈言：

「『大王增長太子故，　　復以私陀授記因， 苦行調伏舍諸非，　　恒共智臣坐思念。』

「如是次第，太子在於父王宮內，唯獨一人具足五欲，娛樂逍遙，嬉戲自恣，足滿十年，不曾外出。

「爾時，南方摩伽陀國，有一大王，姓膻連尼，名頻婆娑羅，畏懼怨敵，心內恒愁，集聚群臣，常相議論，作如是語：『汝等諸臣！出入去來，觀境內外，莫使更有一人勝我，若勝我者，恐彼人來，奪我王位。』時諸臣等即差兩人，令巡境界。時彼二人聞王敕已，歷自境內及鄰界首，周匝欲還，聞有人言：『從此已北，有一最大高峻雪山，彼山麓下有別種姓，稱為釋迦

現代漢語譯本：又有老師說：『侍奉太子的宮女等，總共有十萬人，分為三宮；其中兩萬都是釋迦剎利種姓的女子，其餘八萬都是來自各族不同姓氏的女子。』 當時，凈飯王想起阿私陀仙人所說的話，所以在宮內又另外建造了一座非常華麗的宮殿，如同秋天的雲彩般光潤，製作精巧，實在難以想像，順應一切時節而享受快樂，迴廊閣道都非常平整，沒有偏斜。為什麼呢？因為害怕太子到處遊走，看到污濁不潔的東西。又教導宮內，分別設定各種不同的音樂，每種都有上千種，其中有一千個箜篌，一千個箏，一千個五絃琴，一千個小鼓，一千個筑，一千張琴，一千個琵琶，一千個細鼓，一千個大鼓，一千個笛子，一千個笙，一千個銅鈸，一千個簫，一千個篳篥，一千個篪，一千個海螺，諸如此類，各種樂器，每種一千，一千種歌曲，一千種舞蹈，她們的手和聲音，常常在宮內日夜不停，就像雲層深處，發出隱隱約約的聲音。太子就在這樣最美最勝的成百上千的宮女之中，前後圍繞，享受各種快樂，恭敬侍奉，所有人都用各種瓔珞裝飾身體。又用金釧、七寶手鐲串在手臂上，發出聲音，就像帝釋天一樣，享受玉女的娛樂歌舞，最美最妙，語言姿態嫵媚，互相囑咐，互相嬉笑，互相擁抱，互相親吻，互相觀看，互相斜視。有的側身顧盼，有的斜著頭看，善於皺眉，巧妙地眨眼，五彩繽紛，目光流轉，能讓太子歡娛快樂，不需要遠行出宮遊玩，就像帝釋天享受玉女的娛樂一樣。就這樣，太子在美女的包圍中，享受各種歡樂，甚至其中的宮女們，都精通五欲，常常溫柔地服侍，讓太子歡喜，不讓他再出宮外。 當時，凈飯王爲了增加太子的各種功德，建立苦行，斷除一切邪惡的法，行一切善事，佈施各種物品，創造各種福業，充分實行苦行，用這些善根迴向給太子，爲了讓他增長各種功德，希望他不要出家。所以偈語說： 『大王爲了增長太子，又因為阿私陀的授記，苦行調伏捨棄不善，常常和智臣坐在一起思考。』 就這樣，太子在父王的宮內，獨自一人享受五欲，娛樂逍遙，嬉戲自在，足足十年，不曾外出。 那時，南方摩伽陀國，有一位大王，姓膻連尼，名叫頻婆娑羅，因為害怕怨敵，內心常常憂愁，召集群臣，常常商議，說：『你們各位大臣！出入往來，觀察境內外，不要讓再有人勝過我，如果有人勝過我，恐怕那人會來奪取我的王位。』當時，各位大臣就派遣兩個人，讓他們巡視邊境。當時，那兩個人聽了國王的命令后，走遍了境內和鄰國邊境，正要返回時，聽到有人說：『從這裡往北，有一座最高大的雪山，那山腳下有一個特殊的種姓，稱為釋迦。』

English version: 'Again, a teacher said: 『Those who serve the prince, the palace women and others, total one hundred thousand, divided into three palaces; twenty thousand are of the Shakya Kshatriya lineage, and the remaining eighty thousand are women from various other clans and surnames.』 At that time, King Suddhodana, remembering what the sage Asita had said, built another magnificent palace within the palace, as radiant as autumn clouds, exquisitely crafted, truly unimaginable, to enjoy pleasure in all seasons. The corridors and pavilions were all perfectly level, without any unevenness. Why? Because he feared that the prince would wander about and see impure and defiled things. He also instructed the palace to set up various kinds of music, each with thousands of instruments, including a thousand harps, a thousand zithers, a thousand five-stringed lutes, a thousand small drums, a thousand 'zhu' instruments, a thousand 'qin' instruments, a thousand 'pipa' instruments, a thousand small drums, a thousand large drums, a thousand flutes, a thousand 'sheng' instruments, a thousand cymbals, a thousand 'xiao' instruments, a thousand 'bili' instruments, a thousand 'chi' instruments, a thousand conch shells, and so on. All kinds of musical instruments, each kind numbering a thousand, a thousand kinds of songs, a thousand kinds of dances, their hands and voices constantly resounding day and night within the palace, like deep, faint sounds emerging from the clouds. The prince was surrounded by hundreds and thousands of the most beautiful and excellent palace women, enjoying all kinds of pleasures, respectfully served, all adorned with various kinds of necklaces. They also wore golden bracelets and seven-jeweled rings on their arms, making sounds, like Indra enjoying the entertainment of celestial maidens, the most beautiful and exquisite, their language and gestures charming, whispering to each other, laughing together, embracing each other, kissing each other, gazing at each other, glancing sideways. Some would lean to look, others would tilt their heads, skillfully frowning, cleverly blinking, colorful and dazzling, their eyes sparkling, able to make the prince happy and joyful, without needing to travel far outside the palace, just like Indra enjoying the entertainment of celestial maidens. Thus, the prince, surrounded by beautiful women, enjoyed all kinds of pleasures, and even the palace women among them were skilled in the five desires, always gently serving, making the prince happy, and not allowing him to go outside the palace. At that time, King Suddhodana, in order to increase the prince's merits, established ascetic practices, abandoning all evil dharmas, practicing all good deeds, giving away various things, creating various meritorious deeds, fully practicing asceticism, and dedicating these good roots to the prince, in order to increase his merits, hoping that he would not leave home. Therefore, the verse says: 'The great king, to increase the prince, and because of Asita's prophecy, practiced asceticism, subdued and abandoned the unwholesome, and often sat with wise ministers to contemplate.' In this way, the prince, within his father's palace, alone enjoyed the five desires, leisurely and freely, playing and indulging himself, for a full ten years, without ever going outside. At that time, in the southern country of Magadha, there was a great king, named Bimbisara of the Shanlianni clan, who, fearing his enemies, was constantly worried. He gathered his ministers and often discussed, saying: 『You ministers! Go in and out, observe within and outside the borders, do not let anyone surpass me. If someone surpasses me, I fear that person will come and seize my throne.』 At that time, the ministers sent two people to patrol the borders. After hearing the king's order, the two men traveled throughout the territory and the borders of neighboring countries. As they were about to return, they heard someone say: 『North from here, there is a very high snow mountain, and at the foot of that mountain, there is a special lineage called the Shakya.』

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。族內初新產一童子，其人端正，善得生地，兼彼姓氏，第一特尊，眷屬豪強，眾事具足，身有三十二丈夫相，亦復備於八十種好。彼生之日，有諸解相婆羅門等，以授其記：「今此童子，身體具有三十二相八十種好，炳著分明。其若在家，必定得作轉輪聖王，統四天下，十善化民，七寶充備，不用兵仗，自然歸降；若捨出家，當得作佛、多陀阿伽度、阿羅訶、三藐三佛陀，十號具足，乃至說于清凈梵行。」』

「時彼使人履涉回還，即向其王頻婆娑羅，白於是事，乃至梵行，如上所說。『是故大王！及其幼年，速當起兵滅彼童子，莫令於後來奪我等大王之位。』作是語已，摩伽陀王頻婆娑羅，即告于彼二使人言：『卿等二人莫作是說！何以故？若如汝言，脫彼童子必定得作轉輪聖王，如法治化，我當敬奉伏接隨從，依彼威神，我等受樂，安隱治化；若彼舍家得作佛者，慈悲憐愍，度脫眾生，我等為其作于聲聞受法弟子。今觀如是二種果報福德因緣，不可興心加害於彼。』

「時，凈飯王于其太子所住宮院，周匝別更造立子城，唯置一門名為野獸，彼門下關安施機發，開閉之時，有五百人扶持擁衛，方得開闔，其門聲動聞半由旬。次第二重中院宮合，亦開一門，其關鍵鑰，皆安機發，開閉之時有三百人，其聲聞徹一拘盧奢。次至內宮太子坐殿，復有一門，鍵鑰累關亦安機發，開閉擎接有二百人，御備轉嚴，非人間比，其聲聞及半拘盧奢。彼之三門，內外悉羅壯士防守，身著鎧甲精銳牢強，手並執持種種戎具，所謂弓箭、鉞斧長刀、劍戟三叉、鐵捶鐵棒、斗輪槊矛，禁衛宮闈。如是警嚴，恐畏太子舍離椒房，逾越出家逃竄山藪。

佛本行集經空聲勸厭品第十五

「爾時，虛空有一天子，名曰作瓶，彼天見是太子，十年在於宮內受五欲樂，作是思惟：『此之護明菩薩大士，縱極多時在彼宮內受諸五欲，莫為貪著是五欲故，心醉荒迷情放盈溢。百年迅速，時不待人，護明菩薩今須覺察，早應捐棄捨俗出家。我若不先為彼作于厭離之相，則彼耽湎，未有醒寤發出家心。我今應當贊助其事，為成就故。』作瓶天子，即于夜半，而說偈言：

「『身自被縛欲解他，　　譬若盲人引群瞽， 己身解脫乃免彼，　　猶如有目能導人

族中剛生下一個男嬰，他相貌端正，天資聰穎，而且與衆不同，地位極其尊貴，親屬豪門顯貴，一切都應有盡有，身上具備三十二種大丈夫的相貌，也具備八十種美好的特徵。他出生的那天，有許多精通相術的婆羅門為他占卜，並預言說：『這個孩子，身體具有三十二種相和八十種美好的特徵，這些都非常明顯。如果他在家，必定會成為轉輪聖王，統治四方天下，用十善教化百姓，七寶充足，不用兵器，自然歸順；如果他捨棄家庭出家，將會成佛，成為如來、應供、正遍知，十號具足，乃至宣說清凈的梵行。』 當時，那些使者往返奔波，立即向頻婆娑羅王稟告了這件事，乃至梵行，如上面所說的那樣。『因此，大王！趁他年幼，應當儘快起兵滅掉這個孩子，不要讓他將來奪取我們大王的王位。』說完這些話后，摩伽陀國王頻婆娑羅對那兩個使者說：『你們二人不要這樣說！為什麼呢？如果像你們所說的那樣，這個孩子必定會成為轉輪聖王，依法治理天下，我應當恭敬地侍奉他，跟隨他，依靠他的威德，我們也能享受安樂，安穩地治理國家；如果他捨棄家庭出家成佛，他會慈悲憐憫，救度眾生，我們應當做他的聲聞弟子，接受他的教誨。現在看來，這兩種果報福德的因緣，我們都不能動心去加害他。』 當時，凈飯王在太子居住的宮殿周圍，另外建造了一座子城，只設一個門，名叫野獸門，這個門下安裝了機關，開閉的時候，需要五百人扶持擁衛，才能打開關閉，門的聲音能傳到半由旬遠。其次是第二重中院宮殿，也開了一個門，它的關鍵和鎖也都安裝了機關，開閉的時候需要三百人，聲音能傳到一拘盧奢遠。再到內宮太子所坐的殿堂，又有一個門，關鍵和鎖也層層設防，安裝了機關，開閉和支撐需要二百人，防衛非常嚴密，不是人間所能比的，聲音能傳到半拘盧奢遠。這三道門，內外都羅列著壯士防守，他們身穿鎧甲，精銳牢固，手中都拿著各種兵器，如弓箭、鉞斧、長刀、劍戟、三叉戟、鐵錘、鐵棒、斗輪、長矛，用來保衛宮廷。這樣嚴密的警戒，是害怕太子離開宮殿，越過藩籬，逃到山林中出家。 《佛本行集經·空聲勸厭品》第十五 當時，虛空中有一位天子，名叫作瓶，他看到太子在宮中享受了十年的五欲之樂，就思考說：『這位護明菩薩大士，即使在宮中享受五欲的時間再長，也不能因為貪戀五欲而心醉神迷，放縱情慾。百年光陰轉瞬即逝，時不待人，護明菩薩現在應該覺醒，早日捨棄世俗出家。我如果不先為他製造厭離的景象，他就會沉溺其中，無法醒悟，生不出出家之心。我現在應當幫助他，促成此事。』作瓶天子，就在半夜，說了偈語： 『自身被束縛卻想解脫他人， 就像盲人引導一群瞎子， 只有自身解脫才能幫助他人， 就像有眼睛的人才能引導別人』

A boy was newly born within the clan, his appearance was dignified, he was naturally intelligent, and he was unique, with the highest respect, his relatives were powerful and wealthy, everything was complete, his body possessed the thirty-two marks of a great man, and he also possessed the eighty auspicious characteristics. On the day of his birth, many Brahmins skilled in divination made predictions for him, saying: 'This child, his body possesses the thirty-two marks and eighty auspicious characteristics, which are very clear. If he remains at home, he will surely become a Chakravartin king, ruling the four corners of the world, teaching the people with the ten virtues, with seven treasures in abundance, without the use of weapons, they will naturally submit; if he abandons his family and becomes a monk, he will become a Buddha, a Tathagata, an Arhat, a Samyaksambuddha, possessing the ten titles, and even proclaim the pure Brahma-conduct.' At that time, those messengers traveled back and forth, and immediately reported this matter to King Bimbisara, including the Brahma-conduct, as described above. 'Therefore, Great King! While he is still young, you should quickly raise an army to destroy this child, lest he seize the throne of our great king in the future.' After saying these words, King Bimbisara of Magadha said to the two messengers: 'You two should not say such things! Why? If it is as you say, that this child will surely become a Chakravartin king, ruling the world according to the law, I should respectfully serve him, follow him, and rely on his power, we can also enjoy peace and prosperity, and govern the country peacefully; if he abandons his family and becomes a Buddha, he will be compassionate and merciful, saving all sentient beings, we should become his Shravaka disciples, receiving his teachings. Now, considering these two kinds of karmic rewards and blessings, we cannot harbor the intention to harm him.' At that time, King Suddhodana, around the palace where the prince resided, built another sub-city, with only one gate called the Wild Beast Gate, this gate was equipped with mechanisms, and when opening and closing, it required five hundred people to support and guard it, the sound of the gate could be heard half a yojana away. Next was the second courtyard palace, which also had a gate, its keys and locks were also equipped with mechanisms, when opening and closing it required three hundred people, the sound could be heard one krosa away. Then to the inner palace where the prince sat, there was another gate, the keys and locks were also heavily guarded, equipped with mechanisms, opening and supporting it required two hundred people, the defense was very strict, not comparable to the human world, the sound could be heard half a krosa away. These three gates, inside and outside, were guarded by strong men, wearing armor, sharp and strong, holding various weapons in their hands, such as bows and arrows, axes, long knives, swords, tridents, iron hammers, iron rods, battle wheels, spears, used to protect the palace. Such strict vigilance was to prevent the prince from leaving the palace, crossing the barriers, and escaping to the mountains to become a monk. The Fifteenth Chapter, 'The Voice of Emptiness Urging Disenchantment' from the 'Buddha's Deeds Collection Sutra' At that time, there was a Deva in the sky named Sakra, who saw that the prince had been enjoying the five desires in the palace for ten years, and thought: 'This Bodhisattva, the protector of light, even if he enjoys the five desires in the palace for a long time, he must not be intoxicated by the five desires, and let his mind be confused and his desires overflow. A hundred years pass quickly, time waits for no one, the protector of light should now awaken, and abandon the secular world to become a monk as soon as possible. If I do not first create a scene of disenchantment for him, he will be immersed in it, unable to awaken, and will not generate the mind to become a monk. I should now help him and facilitate this matter.' The Deva Sakra, in the middle of the night, spoke a verse: 'One who is bound himself seeks to liberate others, like a blind man leading a group of blind people, Only when one is liberated can one help others, just like a person with eyes can guide others.'

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。 善哉仁今年盛時，　　宜速出家令愿滿， 應當利益天人等。　　五欲行者不可厭， 沒溺六塵境舍難，　　唯有出世行大智， 乃能厭離此五欲，　　是故仁今可捐棄。 眾生多有煩惱患，　　仁當爲作大醫師， 說妙種種法藥王，　　速疾將向涅槃岸。 無明黑暗所障蔽，　　諸見羅網種種纏， 速然智慧大燈明，　　早使天人得凈眼。』

「爾時，空中作瓶天子說此偈已，威神感動發勸因緣，復以太子宿世善根福德力故，令彼宮內婇女伎兒所作音聲歌曲，不順五欲之事，唯傳涅槃住持信解微妙之聲，自然而述說于偈言：

「『世間事無常，　　猶如雲出電， 尊者今時至，　　應舍家出家。 一切行無常，　　如瓦壞瓶器， 如借他物用，　　如積乾土城， 不久便破壞，　　猶如夏泥壁， 如河兩岸沙，　　緣生不能久。 猶如燈出炎，　　生已速還滅， 如風無暫住，　　急疾不曾停。 恒常無真實，　　猶如芭蕉心， 幻化誑人意，　　空拳誘小兒。 一切諸行者，　　皆悉因緣生， 各各有緣因，　　愚癡輩不覺。 猶如人索繩，　　手木成因緣， 如因子生芽，　　離子芽不生。 二相離不成，　　復非常無常， 諸行因癡生，　　彼不住無明。 無明亦非彼，　　本性來空寂， 生滅無體故，　　如印成印文。 非彼非離彼，　　諸行亦如是， 眼不離於色，　　識眼色因生。 此三不相離，　　三亦不真實， 空凈不凈法，　　眼等分別生， 此顛倒分別，　　皆悉由識生。 若有巧智人，　　推求識所生， 知彼無去來，　　知我如幻化， 如兩木出火，　　第三因於手， 若無此三因，　　則不得火用。 若智推求者，　　彼亦無去來， 諸方尋求已，　　不見火來去。 陰入諸界等，　　因貪癡業生， 和合因眾生，　　真如無眾生。 咽喉唇口舌，　　而出諸文字， 字非是咽喉，　　亦非離彼等， 彼等和合故，　　出語隨於智。 語言不在智，　　亦復無色形， 生處及滅處，　　智人求不得。 所觀悉空寂，　　語言如響聲， 因木因諸弦，　　人智三合故， 箜篌而出聲，　　彼聲三處無。 若有智慧人，　　求彼聲來去， 諸方求覓已，　　去來不可得， 因及有緣者，　　諸行如是生

現代漢語譯本： 『善哉，仁者正值盛年，應當儘快出家，以圓滿你的願望，應當利益天人和眾生。沉溺於五欲的人是無法滿足的，他們深陷於六塵的境界難以自拔。唯有出世修行的大智慧，才能厭離這五欲。因此，仁者現在可以捨棄這一切。眾生多有煩惱和痛苦，仁者應當成為偉大的醫師，宣說種種微妙的法藥之王，迅速引導他們到達涅槃的彼岸。無明的黑暗遮蔽了人們，各種見解的羅網纏繞著他們。應當迅速點燃智慧的大燈，早日使天人獲得清凈的眼睛。』

『那時，空中的瓶天子說完這偈頌后，以其威神感動和勸導，又因太子宿世的善根福德之力，使得宮內的婇女和樂師所演奏的音樂歌曲，不再是關於五欲之事，而是傳達涅槃寂靜、住持信解的微妙之聲，自然而然地吟誦出偈頌：

『世間萬事無常，猶如雲彩和閃電。尊者現在時機已到，應當捨棄家庭出家修行。一切行為都是無常的，如同瓦片和破損的瓶器。如同借用他人的物品，如同堆積的乾土城墻，不久就會破壞，如同夏天的泥墻，如同河岸兩邊的沙子，因緣所生不能長久。如同燈火的火焰，產生后迅速熄滅，如同風一樣沒有片刻停留，急速而不曾停止。恒常的事物沒有真實性，如同芭蕉的內心，虛幻地欺騙人們的心意，如同空拳引誘小孩。一切諸行都是因緣而生，各自有各自的因緣，愚癡的人不明白這個道理。如同人索取繩子，手和木頭成為因緣，如同種子生出芽，離開種子芽就不能生長。兩種狀態不能分離，既不是常也不是無常。諸行因愚癡而生，它不住在無明之中。無明也不是它，其本性本來就是空寂的，生滅沒有實體，如同印章形成印文。不是它也不是離開它，諸行也是如此。眼睛不離開顏色，意識由眼睛和顏色而生。這三者不相離，三者也不是真實的。空凈和不凈的法，由眼睛等分別產生，這種顛倒的分別，都是由意識產生。如果有聰明智慧的人，推求意識所產生的事物，就會知道它沒有來去，知道『我』如同幻化。如同兩塊木頭摩擦生火，第三個因素是手，如果沒有這三個因素，就不能產生火。如果用智慧去推求，火也沒有來去，在各個方向尋找，都看不到火的來去。陰、入、諸界等，因貪婪、愚癡和業力而生，和合因眾生而存在，真如中沒有眾生。咽喉、嘴唇、舌頭發出文字，文字不是咽喉，也不是離開它們，它們和合在一起，發出語言隨著智慧而變化。語言不在智慧中，也沒有顏色和形狀，它的產生和滅亡之處，有智慧的人也無法找到。所觀察的一切都是空寂的，語言如同回聲，因木頭和琴絃，以及人的智慧三者結合，箜篌發出聲音，這聲音在三處都沒有。如果有智慧的人，尋求聲音的來去，在各個方向尋找，都找不到它的來去，因緣和合，諸行就是這樣產生的。』

English version: 'Excellent, O Noble One, now is the prime of your life. You should quickly renounce the world to fulfill your aspirations. You should benefit gods, humans, and all beings. Those who indulge in the five desires are never satisfied; they are deeply immersed in the realm of the six senses and find it difficult to escape. Only the great wisdom of transcending the world can lead to detachment from these five desires. Therefore, O Noble One, you can now abandon all of this. Sentient beings suffer from many afflictions and pains. You should become a great physician, proclaiming the wondrous king of Dharma medicines, and swiftly guide them to the shore of Nirvana. The darkness of ignorance obscures people, and the nets of various views entangle them. You should quickly light the great lamp of wisdom, so that gods and humans may soon gain pure eyes.'

'At that time, the Deva of the Vase in the sky, having spoken this verse, moved and encouraged by his divine power, and also due to the accumulated merits and virtues of the Prince from past lives, caused the music and songs performed by the palace maids and musicians to no longer be about the five desires, but to convey the subtle sounds of Nirvana's tranquility, upholding faith and understanding, and naturally recited the following verses:

'The affairs of the world are impermanent, like clouds and lightning. O Venerable One, now is the time; you should leave your home and renounce the world. All actions are impermanent, like broken tiles and shattered vessels. Like borrowing another's possessions, like a wall of piled dry earth, they will soon be destroyed, like a mud wall in summer, like sand on both sides of a river, arising from conditions and not lasting long. Like the flame of a lamp, it arises and quickly extinguishes. Like the wind, it does not stay for a moment, swift and never stopping. Constant things have no reality, like the heart of a banana tree, illusory and deceiving people's minds, like an empty fist enticing a child. All actions arise from conditions, each with its own causes and conditions; foolish people do not understand this principle. Like a person seeking a rope, the hand and wood become the conditions. Like a seed producing a sprout, without the seed, the sprout cannot grow. The two states cannot be separated, neither constant nor impermanent. Actions arise from ignorance; they do not dwell in ignorance. Ignorance is not it either; its nature is originally empty and still. Birth and death have no substance, like a seal forming an imprint. Neither it nor separate from it, all actions are like this. The eye does not leave color, consciousness arises from the eye and color. These three are not separate, and the three are not real. Empty, pure, and impure dharmas arise from the distinctions of the eye, etc. These inverted distinctions all arise from consciousness. If there is a wise person who investigates what arises from consciousness, they will know that it has no coming or going, and know that 'I' is like an illusion. Like two pieces of wood rubbing to produce fire, the third factor is the hand. Without these three factors, fire cannot be produced. If one investigates with wisdom, fire also has no coming or going. Searching in all directions, one cannot see the coming or going of fire. The aggregates, entrances, and realms, etc., arise from greed, ignorance, and karma. Combination exists because of sentient beings, but in Suchness, there are no sentient beings. The throat, lips, and tongue produce words. Words are not the throat, nor are they separate from them. They combine to produce language that changes with wisdom. Language is not in wisdom, nor does it have color or form. The place of its arising and ceasing cannot be found by a wise person. All that is observed is empty and still. Language is like an echo. Because of wood and strings, and the combination of human wisdom, the harp produces sound. This sound is not in any of the three places. If there is a wise person who seeks the coming and going of sound, searching in all directions, they cannot find its coming or going. Due to conditions and causes, all actions arise in this way.'

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。 有諦了之人，　　空觀應如是， 陰入及諸界，　　內外悉皆寂。 求一切處我，　　如虛空無形， 如是諸法相，　　仁于定光佛， 往昔已證知，　　今為天人說。 顛倒分別故，　　欲等火焚燒， 應起慈悲云，　　施甘露法雨。 仁昔于億劫，　　念施及持戒， 我得無上道，　　聖財分諸世。 尊者念往昔，　　聖財施貧窮， 以將聖財攝，　　調御莫慳惜。 仁昔持凈戒，　　窮急不偷財， 愿開甘露門，　　為諸眾生說。 憶念往昔行，　　當閉地獄門， 善開解脫路，　　戒行心願成。 往昔修忍辱，　　聞他毀罵等， 建立忍辱故，　　觀諸行悉空。 念此往行故，　　世間瞋恚多， 教住于忍辱，　　莫舍彼願力。 仁者行精進，　　當得我凈智， 在於煩惱海，　　度眾到彼岸。 念于往昔愿，　　拔眾四苦河， 出大精進力，　　度脫厄難等。 往昔修習禪，　　為斷諸煩惱， 諸根不調者，　　教令調伏故。 仁念于往昔，　　愍眾在煩惱， 寂靜諸慧等，　　調伏彼諸根。 仁昔修智慧，　　愿破煩惱暗， 愍眾在無明，　　開示真如眼。 仁念于往昔，　　眾生煩惱瞑， 開無濁穢明，　　仁最勝智慧， 應愍諸眾生，　　方便教令出。 三界生老病火熾，　　飢渴熱炎不曾休， 應當為世作大橋，　　濟渡令歸到彼岸。 眾生流轉煩惱海，　　猶如蜂在竹孔間， 三有循復若秋云，　　上下往還無止息。 亦如戲場諸幻化，　　又似山川逝水流， 眾生老病死亦然，　　或生天人三惡道。 諸有欲癡不自在，　　展轉五道無覺知， 猶如陶師旋火輪，　　處處五欲自纏縛， 猶如飛鳥犯羅網，　　亦如獵師布黐膠， 貪他財寶無厭足，　　如魚吞餌遇釣鉤。 諍競忿怒結怨仇，　　煩惱染著受諸苦， 五欲過患如利刀，　　亦如妙器盛毒藥， 應當棄捨如糞穢。　　貪著愛戀失正心， 是因諸有相續生，　　增長欲垢不曾斷， 六塵境界炎熾盛，　　猶如干草猛火燒， 速起舍離早出家。　　智人觀察諸欲境， 可畏猶如猛火坑，　　亦如魁膾屠刀機， 亦如深泥忽溺人，　　利刃蜜涂將舌舐， 如觸蛇頭及攪屏。　　聖人觀欲亦復然， 如箭如槊如劍戟，　　如毒射肉難可食

現代漢語譯本 對於已經領悟真諦的人來說，應該這樣觀照空性： 五蘊、十二處以及十八界，內外一切都寂靜無聲。 尋求一切地方的『我』，就像虛空一樣沒有形體。 這些諸法的實相，你（指佛陀）在定光佛時， 往昔就已經證悟知曉，現在為天人宣說。 因為顛倒的分別執著，慾望等同於火焰焚燒， 應該升起慈悲的雲朵，施予甘露般的佛法雨。 你往昔在億劫中，唸誦佈施和持戒， 我（指佛陀）證得無上道，將聖財分給世間。 尊者憶念往昔，將聖財佈施給貧窮的人， 用聖財來攝受他們，調伏他們，不要吝惜。 你往昔持守清凈的戒律，即使窮困危急也不偷盜財物， 愿你開啟甘露之門，為眾生宣說佛法。 憶念往昔的修行，應當關閉地獄之門， 好好地開闢解脫之路，讓戒行的心願成就。 往昔修習忍辱，聽到他人譭謗謾罵等， 因為建立忍辱的緣故，觀照諸行都是空性的。 憶念這些往昔的修行，世間瞋恚心很多， 教導他們安住于忍辱，不要捨棄那份願力。 你修行精進，應當獲得我清凈的智慧， 在煩惱的海洋中，度化眾生到達彼岸。 憶念往昔的願力，拔除眾生四種苦難的河流， 發出大精進的力量，度脫厄難等。 往昔修習禪定，是爲了斷除各種煩惱， 對於諸根不調伏的人，教導他們調伏。 你憶念往昔，憐憫眾生在煩惱中， 寂靜的智慧等，調伏他們的諸根。 你往昔修習智慧，愿破除煩惱的黑暗， 憐憫眾生在無明中，開示真如的眼睛。 你憶念往昔，眾生被煩惱矇蔽， 開啟沒有污濁的明燈，你最殊勝的智慧， 應當憐憫眾生，用方便法教導他們出離。 三界眾生生老病死如火熾盛，飢渴熱惱不曾停歇， 應當為世間做大橋樑，救濟他們到達彼岸。 眾生在煩惱的海洋中流轉，猶如蜜蜂在竹孔間， 三有輪迴就像秋天的云，上下往來沒有止息。 也像戲場中的幻化，又像山川逝去的水流， 眾生的老病死也是這樣，或者生於天人或三惡道。 那些有慾望和愚癡的人不自在，在五道中輾轉沒有覺知， 就像陶師旋轉的火輪，處處被五欲纏縛， 就像飛鳥觸犯羅網，也像獵人佈置的粘膠， 貪求他人財寶沒有滿足，就像魚吞下魚餌遇到釣鉤。 爭鬥忿怒結下怨仇，被煩惱染著遭受各種痛苦， 五欲的過患就像鋒利的刀，也像精美的器皿盛著毒藥， 應當像拋棄糞土一樣拋棄它們。貪著愛戀會失去正念， 這是導致諸有相續產生的因，增長慾望的污垢不曾斷絕， 六塵境界的火焰熾盛，就像乾燥的草被猛火焚燒， 應該快速舍離，早日出家。有智慧的人觀察各種慾望的境界， 它們可怕得像猛火坑，也像劊子手的屠刀， 也像深泥突然淹沒人，像用利刃塗上蜜糖去舔， 像觸碰蛇頭和攪動蜂巢。聖人觀察慾望也是這樣， 像箭、像矛、像劍戟，像毒藥射入肉中難以食用。

English version For those who have realized the truth, the contemplation of emptiness should be like this: The aggregates, the sense bases, and the realms, both internally and externally, are all silent. Seeking the 'self' in all places is like the void, without form. These characteristics of all dharmas, you (referring to the Buddha) at the time of Dipankara Buddha, had already realized in the past, and now you are explaining them to gods and humans. Because of inverted discrimination and attachment, desires are like being burned by fire, one should raise the clouds of compassion and bestow the rain of nectar-like Dharma. In the past, for countless eons, you recited giving and keeping precepts, I (referring to the Buddha) attained the supreme path, and shared the sacred wealth with the world. Venerable one, remembering the past, you gave sacred wealth to the poor, using sacred wealth to gather and tame them, without being stingy. In the past, you upheld pure precepts, and even in poverty and urgency, you did not steal, May you open the gate of nectar and preach the Dharma for all beings. Remembering past practices, one should close the gates of hell, and properly open the path to liberation, so that the aspiration of precepts can be fulfilled. In the past, you practiced patience, hearing others slander and scold, because of establishing patience, you contemplated that all actions are empty. Remembering these past practices, there is much anger in the world, teach them to abide in patience, and do not abandon that vow. You practice diligently, you should attain my pure wisdom, in the ocean of afflictions, ferry beings to the other shore. Remembering past vows, pull beings out of the river of four sufferings, exert great diligent effort, and deliver them from calamities and so on. In the past, you practiced meditation, in order to cut off all afflictions, for those whose senses are not tamed, teach them to tame them. You remember the past, pitying beings in afflictions, the silence of wisdom and so on, tame their senses. In the past, you practiced wisdom, wishing to break the darkness of afflictions, pitying beings in ignorance, reveal the eye of suchness. You remember the past, beings are blinded by afflictions, open the light without defilement, your most supreme wisdom, should pity all beings, and use skillful means to teach them to leave. The cycle of birth, old age, sickness, and death in the three realms is like a blazing fire, hunger, thirst, and heat never cease, one should be a great bridge for the world, rescuing them to reach the other shore. Beings flow in the ocean of afflictions, like bees in a bamboo hole, the cycle of the three existences is like autumn clouds, going up and down without stopping. It is also like the illusions in a theater, and like the flowing water of mountains and rivers, the old age, sickness, and death of beings are also like this, either born in the heavens, humans, or the three evil paths. Those who have desires and ignorance are not free, revolving in the five paths without awareness, like a potter's spinning wheel, they are bound by the five desires everywhere, like birds caught in a net, and like hunters setting up sticky glue, greed for others' wealth is never satisfied, like a fish swallowing bait and encountering a hook. Fighting and anger create enmity, being stained by afflictions, they suffer all kinds of pain, the faults of the five desires are like sharp knives, and like fine vessels containing poison, one should discard them like discarding dung. Attachment and love will lose right mindfulness, this is the cause of the continuous arising of existences, increasing the defilement of desire without ceasing, the flames of the six sense objects are blazing, like dry grass being burned by a fierce fire, one should quickly abandon them and leave home early. Wise people observe the realms of various desires, they are as terrifying as a pit of fire, and like the executioner's knife, also like deep mud suddenly drowning people, like licking honey on a sharp blade, like touching a snake's head and stirring a beehive. Sages observe desires in the same way, like arrows, spears, swords, and halberds, like poison shot into flesh that is difficult to eat.

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。 一切怨仇欲為首，　　五欲功德如水月， 如影亦如山谷響，　　亦如戲場眾幻師， 猶如夢裡見喜事。　　智人見欲亦復然， 境界諸塵悉空誑，　　怖畏不能得自在， 譬如陽炎無有實，　　亦如水上聚浮漚， 此事皆從分別生，　　智人應觀如是等。 凡人處世年少時，　　端正可喜著諸欲， 及至年老頭須白，　　為眾棄薄如枯河。 富貴饒財多放逸，　　如是之人多樂欲， 於後失財貧窮苦，　　以不自在舍于欲。 如樹多饒華果故，　　眾人競來欲採摘， 人喜佈施亦復然，　　為他歸投無厭足， 其人財盡年老至，　　從他乞求不喜見， 色美財多氣力充，　　人喜愛見聚集樂， 財盡行乞人不喜，　　年過膢脊手執杖， 如雹折樹無人愛。　　如是可畏衰老法， 汝當速出求正覺，　　自證已后為人說。 老病瘦損諸人輩，　　如摩樓迦繞大樹， 衰老身力無精進，　　乾枯猶如朽爛木。 老奪好色生惡色，　　怡悅顏面面板皺， 老壞華色為悴色，　　欲樂奪樂令無樂， 老奪威勢到命終，　　眾病至如鹿投阱， 汝見世間百病已，　　速說解脫方便處。 猶如冬天風雪雨，　　摧折樹木軟枝柯， 世間老病多種至，　　諸根損瘦亦復然。 老至令人盡倉庫，　　世間欺苦莫過老。 死命鬼奪人氣去，　　如日沒山不復現， 死命令人恩愛離，　　使人憎嫉不喜會， 欲共恩愛之人合，　　忽失如葉墮大水。 死至令人不自由，　　命去如水漂一草， 人到彼世無有伴，　　隨其業緣而受有。 死命鬼飲無量眾，　　猶如摩竭吞海舟， 若金翅鳥啖大龍，　　如猛火燒乾草澤。 如是苦惱逼切已，　　大士往昔起弘誓， 念彼願力今時至，　　舍欲應當速出家。 憶往昔行檀，　　戒忍及精進， 寂靜禪智等，　　為他不為自。 時至今愿滿，　　速出復脫他， 仁昔施諸珍，　　金銀及瓔珞。 恒立無遮會，　　隨他所須愿， 乞子與其子，　　索孫即與孫。 求女與他女，　　乞位舍王位， 乞資財不違。　　仁昔作一王， 名為大聞德，　　復一大德王， 名尼民陀羅，　　複名阿私陀， 複名為師子，　　此等諸王輩， 佈施千種財。　　昔復有大王， 名常思諸法，　　復一大德王， 名為真實行，　　此等思惟法

現代漢語譯本 一切的怨恨都想爭為首位，五欲的功德就像水中的月亮， 如同影子也如同山谷的迴響，也像戲臺上變幻的魔術師， 猶如在夢裡見到喜事一樣。有智慧的人看待慾望也是如此， 境界中的各種塵埃都是虛妄的，恐懼不能使人得到自在， 譬如陽光下的熱氣沒有實體，也像水面上聚集的泡沫， 這些都是從分別心產生的，有智慧的人應當這樣觀察。 凡人在世年少的時候，容貌端正可愛，貪著各種慾望， 等到年老頭發變白，被眾人嫌棄如同乾枯的河床。 富貴多財的人大多放縱，這樣的人大多貪圖享樂， 之後失去財富，貧窮困苦，因為不自在而捨棄慾望。 如同樹木因為花果繁多，眾人爭相前來採摘， 人喜歡佈施也是這樣，爲了他人歸附而不知滿足， 等到這個人財盡年老，向他人乞求時卻不被喜歡見到， 容貌美好，財富眾多，精力充沛的時候，人們喜歡見到並聚集在一起享樂， 等到財盡乞討時人們就不喜歡了，年老體衰，手拄著枴杖， 如同冰雹打折樹木一樣無人喜愛。衰老是如此可怕的法則， 你應當迅速出離，尋求真正的覺悟，自己證悟之後再為他人宣說。 衰老、疾病、瘦弱的這些人，如同摩樓迦樹纏繞著大樹， 衰老使身體沒有精力，不能精進，乾枯得像朽爛的木頭。 衰老奪走美好的容色，生出醜陋的顏色，使人愉悅的顏面面板變得皺紋， 衰老破壞美好的容色，變成憔悴的顏色，慾望奪走快樂，使人沒有快樂， 衰老奪走威勢直到生命終結，各種疾病到來如同鹿落入陷阱， 你見到世間百病之後，應當迅速宣說解脫的方便之處。 猶如冬天的風雪雨，摧折樹木柔軟的枝條， 世間衰老疾病多種到來，各種器官衰退瘦弱也是這樣。 衰老到來使人耗盡倉庫，世間的欺騙和痛苦沒有超過衰老的。 死亡的鬼奪走人的氣息，如同太陽落山不再出現， 死亡使人與恩愛的人分離，使人憎恨嫉妒，不喜相會， 想要與恩愛的人相聚，忽然失去如同樹葉落入大水。 死亡到來使人不得自由，生命逝去如同水漂浮一根草， 人到彼世沒有伴侶，隨著各自的業緣而受生。 死亡的鬼吞噬無量眾生，猶如摩竭魚吞噬海上的船隻， 如同金翅鳥吞食大龍，如同猛火焚燒乾枯的草澤。 如此苦惱逼迫之後，大士往昔發起了宏大的誓願， 憶念那個誓願，現在時機已到，應當捨棄慾望，迅速出家。 回憶往昔所行的佈施，持戒、忍辱以及精進， 寂靜的禪定智慧等，都是爲了他人而不是爲了自己。 現在時機已到，誓願圓滿，迅速出離，再解脫他人， 你過去佈施各種珍寶，金銀以及瓔珞。 經常設立無遮大會，隨他人所需而滿足願望， 乞求兒子就給他兒子，索要孫子就給他孫子。 求女兒就給他女兒，乞求王位就捨棄王位， 乞求資財沒有不給的。你過去做過一個國王， 名為大聞德，又一個大德國王， 名叫尼民陀羅，又名叫阿私陀， 又名為師子，這些國王們， 佈施了千種財物。過去又有一個大王， 名叫常思諸法，又一個大德國王， 名為真實行，這些國王們思考佛法

English version All grudges want to be the first, the merits of the five desires are like the moon in the water, Like a shadow, also like the echo in a valley, also like the illusionists on a stage, Just like seeing a happy event in a dream. The wise see desires in the same way, The various dusts in the realm are all false, fear cannot bring freedom, Like the heat haze under the sun, which has no substance, also like the bubbles gathering on the water, These all arise from discrimination, the wise should observe them in this way. When ordinary people are young, their appearance is handsome and lovely, they are attached to various desires, Until they are old and their hair turns white, they are abandoned by the crowd like a dried-up riverbed. The rich and wealthy are mostly indulgent, such people mostly indulge in pleasure, Later, they lose their wealth, become poor and miserable, and abandon desires because they are not free. Just as trees are full of flowers and fruits, people rush to pick them, People who like to give alms are also like this, they are attached to others and are never satisfied, When this person's wealth is exhausted and they are old, they are not welcomed when they beg from others, When their appearance is beautiful, their wealth is abundant, and their energy is full, people like to see them and gather together to enjoy themselves, When their wealth is exhausted and they beg, people do not like them, when they are old and weak, leaning on a cane, Like hail breaking trees, no one loves them. Aging is such a terrible law, You should quickly leave, seek true enlightenment, and after you have attained it, preach it to others. Those who are old, sick, and weak, are like the Mallotus tree winding around a big tree, Old age makes the body lack energy, unable to be diligent, withered like rotten wood. Old age takes away beautiful colors, produces ugly colors, makes the pleasant face and skin wrinkled, Old age destroys beautiful colors, turning them into withered colors, desire takes away happiness, leaving no happiness, Old age takes away power until the end of life, various diseases come like a deer falling into a trap, After you have seen the hundred diseases of the world, you should quickly preach the way to liberation. Like the wind, snow, and rain in winter, breaking the soft branches of trees, Various kinds of old age and diseases come to the world, the various organs decline and weaken in the same way. Old age comes and exhausts the granaries, there is no deception and suffering in the world greater than old age. The ghost of death takes away people's breath, like the sun setting and no longer appearing, Death separates people from their loved ones, makes people hate and envy, and dislike meeting, Wanting to be with loved ones, they are suddenly lost like leaves falling into the water. Death comes and makes people unfree, life passes like a blade of grass floating on water, People have no companions in the next world, they are born according to their respective karmic conditions. The ghost of death devours countless beings, like the Makara swallowing ships at sea, Like the Garuda bird devouring a great dragon, like a raging fire burning dry grasslands. After being oppressed by such suffering, the great Bodhisattva made great vows in the past, Remembering that vow, now the time has come, you should abandon desires and quickly leave home. Recalling the almsgiving you did in the past, the precepts, patience, and diligence, The quiet meditation and wisdom, all were for others and not for yourself. Now the time has come, the vow is fulfilled, quickly leave and liberate others, You used to give away various treasures, gold, silver, and necklaces. You often set up unobstructed gatherings, fulfilling the wishes of others according to their needs, If they asked for a son, you would give them a son, if they asked for a grandson, you would give them a grandson. If they asked for a daughter, you would give them a daughter, if they asked for a throne, you would give up the throne, If they asked for wealth, you would not refuse. You used to be a king, Named Mahāśruta, and another great virtuous king, Named Nimiṃdhara, and also named Asita, And also named Siṃha, these kings, Gave away thousands of kinds of wealth. In the past, there was also a great king, Named Constant Contemplation of the Dharma, and another great virtuous king, Named True Practice, these kings contemplated the Dharma

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。 往昔有大王，　　精進名聞月， 復有一王子，　　名曰福業光， 庶幾大威德，　　得至知恩義。 仁昔一大王，　　名為月色仙， 複名健猛將，　　次名實增長， 次名求善言，　　次名有善意， 次名調伏根，　　如是等諸王， 法行大精進，　　仁往昔作來。 仁昔作大王，　　名為月光者， 其次名勝行，　　其次名連兔， 其次名方主，　　其次名健施， 次名迦尸王，　　次名寶髻王， 如是諸大王，　　即仁是非異。 種種珍寶貨，　　來乞皆隨與， 仁彼世財施，　　今勸舍法財。 仁昔於過去，　　見佛如恒沙， 彼諸佛世尊，　　仁悉曾供養。 無量供養具，　　佈施無慳吝， 求道不休息，　　眾生解脫故。 今正是其時，　　速出莫住家。 仁昔初睹佛，　　名曰不空見， 持毗奢迦華，　　喜心供養彼。 往昔有一佛，　　名毗盧遮那， 一時歡喜視。　　往昔有一佛， 名曰微妙音，　　將一呵梨勒， 供養彼世尊。　　往昔有一佛。 名曰白栴檀，　　立於彼佛前， 闇然一草莖。　　往昔有一佛， 名曰連兔者，　　欲入大城時， 一掬末香散。　　次佛名法主， 說法唱善哉，　　聞法言快談， 仁稱說無量，　　尊應當供養。 其次睹一佛，　　名曰普示現， 仁見讚歎彼。　　其次有一佛， 名曰熾盛分，　　仁以歡喜故， 觀察彼佛身，　　又將金華鬘， 供養于彼佛。　　今可憶念彼， 勿令心忘失。　　其次有一佛， 名曰光相憧，　　持一掬小豆， 用供養彼佛。　　往昔有一佛， 號名曰智憧，　　仁持輸迦華， 以供養彼佛。　　次復有一佛， 名曰調伏車，　　仁見彼佛已， 於前立讚歎。　　次佛名寶勝， 前然無量燈，　　施妙無量樂。 佛名一切勝，　　曾施真珠瓔。 次見大海佛，　　佈施諸蓮華。 至蓮花藏佛，　　佈施大帳蓋。 師子兩佛邊，　　曾施軟草鋪。 于娑羅王佛，　　佈施諸所須。 到敷華佛前，　　佈施微妙乳。 耶輸陀佛所，　　施拘陀羅華。 實見佛睹已，　　歡喜佈施食。 昔佛名智山，　　屈身禮彼佛。 有佛名龍德，　　施彼佛己子。 高飛空行佛，　　曾施旃檀末。 次佛名帝沙，　　珠寶及赤花， 曾供養彼佛

現代漢語譯本 過去有一位偉大的國王，他的精進修行如同月亮般聞名， 還有一位王子，名叫福業光， 他希望擁有強大的威德，能夠理解知恩圖報的道理。 過去有一位偉大的國王，名叫月色仙， 又名健猛將，其次名為實增長， 其次名為求善言，其次名為有善意， 其次名為調伏根，像這樣的諸位國王， 他們依法修行，非常精進，這些都是你過去所為。 你過去曾做過一位偉大的國王，名叫月光， 其次名為勝行，其次名為連兔， 其次名為方主，其次名為健施， 其次名為迦尸王，其次名為寶髻王， 像這樣的諸位國王，就是你，並非他人。 各種珍寶貨物，來乞求的都隨手給予， 你過去世捨棄財物，現在勸你捨棄法財。 你過去在過去，見過如恒河沙數般的佛陀， 那些佛陀世尊，你都曾供養過。 用無量的供養品，佈施而沒有吝嗇， 爲了眾生解脫，求道從不休息。 現在正是時候，趕快出家不要留戀世俗。 你過去初次見到佛陀，名叫不空見， 手持毗奢迦花，歡喜地供養他。 過去有一位佛陀，名叫毗盧遮那， 你曾一時歡喜地注視著他。過去有一位佛陀， 名叫微妙音，你曾拿一個呵梨勒果， 供養那位世尊。過去有一位佛陀， 名叫白栴檀，你站在那位佛陀面前， 默默地獻上一根草莖。過去有一位佛陀， 名叫連兔，當他要進入大城時， 你曾撒下一掬末香。下一位佛陀名叫法主， 說法時你稱讚『善哉』，聽法后你讚歎『快談』， 你稱說無量，尊者應當供養。 其次你見到一位佛陀，名叫普示現， 你見到他后讚歎他。其次有一位佛陀， 名叫熾盛分，你因為歡喜的緣故， 觀察那位佛陀的身體，又將金花鬘， 供養那位佛陀。現在可以憶念他們， 不要讓心忘記。其次有一位佛陀， 名叫光相憧，你曾拿一掬小豆， 用來供養那位佛陀。過去有一位佛陀， 號名叫智憧，你曾拿輸迦花， 用來供養那位佛陀。其次又有一位佛陀， 名叫調伏車，你見到那位佛陀后， 在他面前站立讚歎。下一位佛陀名叫寶勝， 你曾點燃無量燈，施予美妙無量的快樂。 佛陀名叫一切勝，你曾施予真珠瓔珞。 其次見到大海佛，你佈施各種蓮花。 到蓮花藏佛那裡，你佈施大帳蓋。 在師子兩佛身邊，你曾施予柔軟的草鋪。 在娑羅王佛那裡，你佈施各種所需之物。 到敷華佛面前，你佈施微妙的乳汁。 在耶輸陀佛那裡，你施予拘陀羅花。 你真實見到佛陀后，歡喜地佈施食物。 過去有一位佛陀名叫智山，你曾屈身禮拜他。 有一位佛陀名叫龍德，你曾將自己的孩子佈施給他。 高飛空行佛，你曾施予旃檀末。 下一位佛陀名叫帝沙，你曾用珠寶和赤花， 供養那位佛陀。

English version In the past, there was a great king whose diligent practice was as renowned as the moon, And there was also a prince named 'Fortune Light,' Who hoped to possess great power and virtue, and to understand the principle of gratitude. In the past, there was a great king named 'Moon Color Immortal,' Also known as 'Brave General,' then 'Real Growth,' Then 'Seeking Good Words,' then 'Having Good Intentions,' Then 'Subduing Roots,' such were the kings, Who practiced the Dharma with great diligence; these are what you did in the past. You were once a great king named 'Moonlight,' Then 'Victorious Practice,' then 'Connected Rabbit,' Then 'Lord of the Region,' then 'Brave Giver,' Then 'King of Kashi,' then 'King of Jeweled Topknot,' Such were the kings, and they were you, not others. Various treasures and goods, those who came to beg were given freely, You gave away material wealth in past lives; now I urge you to give away the wealth of Dharma. In the past, you saw Buddhas as numerous as the sands of the Ganges, Those Buddhas, the World Honored Ones, you had all made offerings to. With immeasurable offerings, you gave without stinginess, Seeking the path without rest, for the liberation of all beings. Now is the time, quickly leave home and do not cling to worldly life. In the past, when you first saw a Buddha named 'Unempty Vision,' Holding a Vishaka flower, you joyfully offered it to him. In the past, there was a Buddha named 'Vairocana,' You once gazed at him with joy. In the past, there was a Buddha, Named 'Subtle Sound,' you took a Haritaki fruit, And offered it to that World Honored One. In the past, there was a Buddha, Named 'White Sandalwood,' you stood before that Buddha, Silently offering a blade of grass. In the past, there was a Buddha, Named 'Connected Rabbit,' when he was about to enter a great city, You scattered a handful of powdered incense. The next Buddha was named 'Lord of Dharma,' When he preached, you praised 'Well done,' after hearing the Dharma, you praised 'Quick talk,' You spoke of immeasurable things, the Venerable One should make offerings. Next, you saw a Buddha named 'Universal Manifestation,' Upon seeing him, you praised him. Next, there was a Buddha, Named 'Radiant Division,' because of your joy, You observed that Buddha's body, and also took a golden garland, And offered it to that Buddha. Now you can remember them, Do not let your mind forget. Next, there was a Buddha, Named 'Light Appearance,' you took a handful of small beans, And used them to make offerings to that Buddha. In the past, there was a Buddha, Whose name was 'Wisdom Appearance,' you took a Shuka flower, And used it to make offerings to that Buddha. Next, there was another Buddha, Named 'Subduing Chariot,' after seeing that Buddha, You stood before him and praised him. The next Buddha was named 'Jewel Victory,' You lit countless lamps, and bestowed wonderful immeasurable joy. The Buddha was named 'All Victory,' you once gave a pearl necklace. Next, you saw the Ocean Buddha, you offered various lotus flowers. To the Lotus Treasury Buddha, you offered a large canopy. Beside the two Lion Buddhas, you once offered a soft grass mat. To the Sala King Buddha, you offered all necessities. Before the Spreading Flower Buddha, you offered wonderful milk. To the Yashodhara Buddha, you offered Kudara flowers. After truly seeing the Buddha, you joyfully offered food. In the past, there was a Buddha named 'Wisdom Mountain,' you bowed down to him. There was a Buddha named 'Dragon Virtue,' you gave your own child to him. To the High Flying Buddha, you once offered sandalwood powder. The next Buddha was named 'Tishya,' you used jewels and red flowers, To make offerings to that Buddha.

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。　　見大莊嚴佛， 持瞻卜香華，　　而供養彼佛。 曾見光王佛，　　持眾寶供養。 昔見釋迦文，　　持妙多銀花， 而供養彼佛。　　其次帝釋相， 見已喜讚歎。　　昔有佛名曰， 廣大日天面，　　多持眾花嚴， 供養彼世尊。　　其次復有佛， 號名為勝尊，　　持妙多銀華， 莊嚴彼佛上。　　往昔有如來， 名曰龍勝者，　　然燈照彼佛。 富沙如來邊，　　曾施白㲲敷。 藥師王佛邊，　　持寶蓋供養。 佛名大牟尼，　　復有師子相， 世尊勝功德，　　持寶網供養。 有佛名迦葉，　　雜音聲供養。 昔佛名解脫，　　供養雜末香。 寶相佛世尊，　　天華而供養。 阿芻婆諸佛，　　勸請坐像輿。 世間王尊佛，　　供養以華鬘。 尸棄佛世尊，　　舍王位佈施。 有佛名難降，　　一切香供養。 大然尊佛邊，　　佈施自身體。 蓮花上佛前，　　佈施諸瓔珞。 法憧如來上，　　散諸妙花香。 然燈世尊邊，　　五青蓮奉施。 如是等諸佛，　　自余無有量， 難說不思議，　　往昔諸世中， 仁並曾供養，　　復持無量種， 最妙供養具，　　供彼過去佛， 無有疲惓心。　　今念彼供養， 思惟往諸佛，　　為諸眾生輩， 生慈解脫故，　　覺悟莫戀家。 尊於過世時，　　在然燈佛所， 供養彼佛已，　　逮得上無生， 及獲五神通，　　復證順法忍。 於後仁尊者，　　供養佛勝前， 僧祇數僧祇，　　如是諸劫數， 彼諸劫皆盡，　　諸佛亦滅度。 仁往昔諸身，　　彼世中所受， 種族及名字，　　亦皆悉滅無。 諸行法非常，　　世間相不定， 速舍空誑境，　　疾宜早出城。 生老病死隨，　　難當甚可畏， 猶如劫火起，　　炎熾燒世間。 無常火亦然，　　燒盡一切世， 如是諸苦逼，　　云何可暫停？ 應觀諸眾生，　　沒在煩惱暗， 愚癡無慧眼，　　不能自覺知。 發大精進心，　　令功德圓滿， 為諸眾生輩，　　速出莫住家。』

「時彼宮內諸婇女等，作音聲時，其音聲內，皆出如是諸法之聲，欲令太子厭離世間心生覺悟。

佛本行集經出逢老人品第十六

「爾時，作瓶天子欲令太子出向園林，觀看好惡發厭心故，漸教舍離於彼宮中

現代漢語譯本 『曾見大莊嚴佛，手持瞻卜香花，以此供養那位佛陀。 曾見光王佛，用各種珍寶供養。 過去曾見釋迦文佛，手持精美的多銀花，以此供養那位佛陀。 其次又見到帝釋的形象，見后歡喜讚歎。 過去有佛名為廣大日天面，他手持各種鮮花裝飾，供養那位世尊。 其次又有佛，號名為勝尊，手持精美的多銀花，裝飾在那位佛陀身上。 往昔有如來，名為龍勝者，點燃燈火照耀那位佛陀。 在富沙如來身邊，曾施捨白色的毛毯鋪設。 在藥師王佛身邊，手持寶蓋供養。 佛名為大牟尼，又有師子相，世尊功德殊勝，手持寶網供養。 有佛名為迦葉，用各種音聲供養。 過去有佛名為解脫，供養各種香末。 寶相佛世尊，用天上的鮮花供養。 阿閦婆等諸佛，勸請他們乘坐像輿。 世間王尊佛，用花鬘供養。 尸棄佛世尊，捨棄王位佈施。 有佛名為難降，用一切香供養。 在大然尊佛身邊，佈施自己的身體。 在蓮花上佛前，佈施各種瓔珞。 在法幢如來身上，散佈各種美妙的花香。 在燃燈世尊身邊，奉獻五朵青蓮花。 像這樣等諸佛，以及其餘無量無邊的佛，難以言說，不可思議，在過去的各個世界中，您都曾供養過他們，並且還拿著無量種最美好的供養品，供養那些過去的佛陀，沒有絲毫的疲倦之心。 現在憶念那些供養，思惟過去的諸佛，爲了眾生，生起慈悲心，爲了解脫，覺悟到不應貪戀家庭。 您在過去世時，在燃燈佛那裡，供養那位佛陀后，獲得了無上正等正覺，以及五種神通，還證得了順法忍。 之後您又供養了佛陀，勝過之前，經歷了僧祇數僧祇的劫數，像這樣的劫數都已過去，諸佛也已滅度。 您往昔的各種身體，在那些世界中所受的，種族和名字，也都全部消滅了。 諸行法都是無常的，世間的相狀是不定的，應該迅速捨棄虛幻的境界，儘快離開城市。 生老病死緊隨而來，難以抵擋，非常可怕，猶如劫火燃起，火焰熾熱地燃燒著世間。 無常之火也是如此，燒盡一切世間，像這樣的痛苦逼迫，怎麼可以停留在其中呢？ 應該觀察眾生，沉沒在煩惱的黑暗中，愚癡沒有智慧的眼睛，不能自己覺悟。 發起大精進心，使功德圓滿，爲了眾生，儘快離開，不要留戀家庭。 當時宮內的那些婇女們，發出聲音時，其聲音中，都發出這樣的佛法之聲，想要讓太子厭離世間，生起覺悟之心。 《佛本行集經》出逢老人品第十六 『那時，作瓶天子想要讓太子出宮前往園林，觀看好壞，從而生起厭離之心，逐漸教導他舍離宮中。』

English version 'I have seen the Buddha of Great Adornment, holding Champak flowers and incense, and offered them to that Buddha. I have seen the Buddha King of Light, offering various treasures. In the past, I saw Shakyamuni Buddha, holding exquisite silver flowers, and offered them to that Buddha. Next, I saw the image of Indra, and after seeing it, I rejoiced and praised it. In the past, there was a Buddha named Vast Sun-Face, who held various flowers as decorations, offering them to that World Honored One. Next, there was another Buddha, named Supreme Honored One, who held exquisite silver flowers, adorning that Buddha. In the past, there was a Tathagata named Dragon Victory, who lit lamps to illuminate that Buddha. By the side of the Buddha Pusya, I once offered a white wool blanket. By the side of the Buddha Medicine King, I held a jeweled canopy as an offering. The Buddha was named Great Sage, and also had the appearance of a lion. The World Honored One's merits were supreme, and I offered a jeweled net. There was a Buddha named Kasyapa, and I offered various sounds. In the past, there was a Buddha named Liberation, and I offered various powdered incense. The World Honored One, Buddha of Jeweled Appearance, was offered heavenly flowers. The Buddhas such as Akshobhya were invited to ride on elephant carriages. The World Honored One, King of the World, was offered garlands of flowers. The World Honored One, Buddha Sikhin, gave up his kingship as an offering. There was a Buddha named Difficult to Subdue, and I offered all kinds of incense. By the side of the Buddha Great Flame Honored One, I offered my own body. Before the Buddha on the Lotus, I offered various necklaces. On the Tathagata Dharma Banner, I scattered various wonderful fragrant flowers. By the side of the World Honored One, Dipankara, I offered five blue lotuses. These Buddhas and others, as well as countless others, are difficult to describe and inconceivable. In the past worlds, you have offered to them, and also held countless kinds of the most wonderful offerings, offering them to those past Buddhas, without any sense of fatigue. Now, remembering those offerings, contemplating the past Buddhas, for the sake of all beings, you have generated compassion, and for the sake of liberation, you have awakened to not be attached to family. In your past life, at the place of the Buddha Dipankara, after offering to that Buddha, you attained unsurpassed enlightenment, as well as the five supernatural powers, and also attained the Dharma-following patience. After that, you offered to the Buddha, surpassing the previous offerings, experiencing as many kalpas as there are sand grains in the Ganges River. All those kalpas have passed, and the Buddhas have also passed into Nirvana. Your various bodies in the past, what you received in those worlds, your clans and names, have all been extinguished. All conditioned phenomena are impermanent, the appearances of the world are uncertain, you should quickly abandon the illusory realms, and quickly leave the city. Birth, old age, sickness, and death follow closely, difficult to resist, and very frightening, like the fire of the kalpa rising, the flames burning fiercely in the world. The fire of impermanence is also like this, burning all the worlds, and with such suffering pressing, how can one remain in it? You should observe all beings, submerged in the darkness of afflictions, foolish and without the eyes of wisdom, unable to awaken themselves. Generate a great mind of diligence, so that merits are perfected, for the sake of all beings, quickly leave, do not be attached to family. At that time, the palace maidens, when making sounds, within their sounds, all emitted such sounds of the Dharma, wanting to make the prince weary of the world and generate a mind of awakening. From the 'Sutra of the Collection of the Buddha's Past Deeds', Chapter Sixteen, 'Encountering an Old Man' 'At that time, the Deva Sakra, wanting to make the prince go out to the garden, to see good and bad, and thus generate a mind of weariness, gradually taught him to leave the palace.'

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。是時宮中，所有婇女，作諸音聲歌唱，疲極自然次第，更復讚歎園林功德，其音稱言：『聖子諦聽！園林之地，甚可愛樂，所謂其地，布青軟草，樹木可喜，枝葉扶疏，華果敷榮，蓊鬱滋茂。復有諸鳥，所謂種種鴻鶴孔雀、鸚鵡鸜鵒，及拘翅羅鴛鴦等鳥，出於如是微妙之聲。』

「爾時太子聞是聲已，發出游心，即喚馭者而謂之言：『汝善馭者！今可速疾嚴飾莊挍賢直好車，我今欲向于彼園林觀看善地。』是時馭者聞此語已，白太子言：『謹依命教，不敢有違。』是時馭者，速疾即奏凈飯王言：『大王！當知，太子今欲出向園林觀看善地。』時凈飯王出敕，宣令迦毗羅城一切內外，悉遣灑掃，清凈莊嚴，除卻土堆砂礫瓦石，穢濁糞聚皆使端平，以妙香湯灑散地上滅諸塵埃，又以香泥用涂其地；復持種種香華，散上于諸街巷，處處皆燒雜妙好香。其諸街巷，四衢道頭，置滿瓶水，安諸雜華，以芭蕉樹，處處莊嚴。于諸樹間，懸雜色幡。復于樹上，或以寶物，或以繒彩，作蓋作幢，用莊嚴樹。樹間復懸真珠瓔珞七寶羅網而覆其上，其羅網目節節復懸金銀寶鈴，和風吹動出微妙聲。或以七寶，作日月像及諸天形，各持瓔珞，廁羅網間。于羅網間，又復更懸白貓牛尾及雜毦等。時凈飯王如是教敕，雜妙莊嚴迦毗羅城，精麗猶如乾闥婆城，一種無異。莊嚴城已，復飾園林，除卻沙石及諸糞穢，乃至交珞懸眾寶鈴，如上所說。其諸樹中，有男名者，以男瓔珞而莊嚴之，若女名者，以女瓔珞而莊嚴之。復教打鼓振鈴，遍告城內人言：『汝等悉皆除卻道上，或老或病，或復死亡、盲聾瘖啞、六根殘缺不具足者，悉令驅逐。但是心意所不好喜，及非吉祥，並令除擗，勿使太子于路見之。』是時馭者莊飾車乘，駕善調馬，悉嚴備已，白太子言：『聖子當知！今已駕被車馬訖了，正是行時，可乘而出觀看善地。』

「爾時，太子從座而起，至輦乘所，登上寶車上已，秉持大王威神，巍巍勢力，從城東門，引導而出，欲向園林觀看福地。是時作瓶天子于街巷前，正當太子，變身化作一老弊人，傴僂低頭，口齒疏缺，鬚鬢如霜，形容黑皺，膚色黧黮，曲脊傍行，唯骨與皮，無有肌肉，嚥下寬緩，如牛垂𩑶，身體萎摧

現代漢語譯本：當時宮中，所有的宮女們，奏出各種音樂歌唱，疲憊之後自然輪流，又讚美園林的功德，她們的聲音說道：『聖子請聽！園林之地，非常可愛，那裡鋪著柔軟的青草，樹木令人喜愛，枝葉茂盛，花朵和果實繁榮，鬱鬱蔥蔥。還有各種鳥類，如鴻雁、仙鶴、孔雀、鸚鵡、鴝鵒，以及鴛鴦等鳥，發出如此美妙的聲音。』 現代漢語譯本：『那時太子聽到這些聲音后，產生了出遊的心情，就叫來馭者對他說：『你這善於駕車的人！現在可以快速裝飾好華麗的車子，我今天要到那園林去看看美景。』這時馭者聽到這話后，對太子說：『謹遵您的命令，不敢違背。』這時馭者，迅速稟告凈飯王說：『大王！請知曉，太子現在想要出城到園林去看看美景。』這時凈飯王下令，通告迦毗羅城內外，全部都要灑掃，清凈莊嚴，清除土堆、沙礫、瓦石，污穢的糞便都要弄平，用香湯灑在地上消除灰塵，又用香泥塗抹地面；再拿各種香花，散在各條街巷，到處都焚燒各種美妙的香。各條街巷，十字路口，都放滿瓶水，擺上各種鮮花，用芭蕉樹，到處裝飾。在樹木之間，懸掛各種顏色的旗旛。又在樹上，或者用寶物，或者用絲綢綵帶，做成傘蓋和旗幟，用來裝飾樹木。樹木之間又懸掛著珍珠瓔珞和七寶羅網覆蓋在上面，網的每個節點都懸掛著金銀寶鈴，和風吹動發出美妙的聲音。或者用七寶，做成日月像和諸天神像，各自拿著瓔珞，排列在網之間。在網之間，又懸掛著白貓牛尾和各種羽毛等。這時凈飯王這樣教導，用各種美妙的裝飾來裝飾迦毗羅城，精美華麗就像乾闥婆城一樣，沒有絲毫差別。裝飾完城市后，又裝飾園林，清除沙石和各種糞便，乃至懸掛瓔珞和各種寶鈴，就像上面所說的那樣。那些樹木中，如果是男性名字的，就用男性的瓔珞來裝飾它，如果是女性名字的，就用女性的瓔珞來裝飾它。又教人敲鼓搖鈴，遍告城內的人說：『你們都要清除道路上的障礙，那些年老、生病、死亡、盲聾啞巴、六根殘缺不全的人，都要驅逐離開。那些讓人心情不好、不喜歡的，以及不吉祥的東西，都要清除乾淨，不要讓太子在路上看到。』這時馭者裝飾好車乘，駕上調教好的馬，一切都準備好后，對太子說：『聖子請知曉！現在車馬已經準備好了，正是出發的時候，可以乘車出去觀看美景了。』 現代漢語譯本：『那時，太子從座位上站起來，走到車乘的地方，登上寶車后，秉持著大王的威嚴和強大的勢力，從城東門出發，引導著向園林觀看福地。這時作瓶天子在街巷前，正對著太子，變身成一個衰老的人，彎腰低頭，牙齒稀疏，鬍鬚和鬢髮像霜一樣白，面容黑皺，膚色黝黑，彎著腰走路，只剩下骨頭和皮，沒有肌肉，喉嚨下垂，像牛的垂肉，身體萎靡不振。』

English version: At that time in the palace, all the palace women were making various musical sounds and singing. After becoming tired, they naturally took turns, and then praised the merits of the garden. Their voices said: 'Holy Son, listen! The garden is very lovely and delightful. The ground is covered with soft green grass, the trees are pleasing, the branches and leaves are lush, the flowers and fruits are flourishing, and it is verdant and luxuriant. There are also various birds, such as geese, cranes, peacocks, parrots, mynas, and mandarin ducks, which produce such wonderful sounds.' English version: 'At that time, after hearing these sounds, the prince developed a desire to go out for a stroll. He then called the charioteer and said to him: 'You, the skilled charioteer! Now, quickly decorate the splendid chariot, for I wish to go to that garden to see the beautiful scenery.' Upon hearing this, the charioteer said to the prince: 'I will respectfully obey your command and dare not disobey.' The charioteer then quickly reported to King Suddhodana, saying: 'Great King! Please be informed that the prince now wishes to go out to the garden to see the beautiful scenery.' King Suddhodana then issued an order, proclaiming throughout the city of Kapilavastu, both inside and outside, that everything must be swept and cleaned, made pure and solemn. The mounds of earth, gravel, and tiles were to be removed, and the filthy piles of dung were to be leveled. Fragrant water was to be sprinkled on the ground to eliminate dust, and fragrant mud was to be applied to the ground. Various fragrant flowers were to be scattered in all the streets and alleys, and various wonderful incenses were to be burned everywhere. In all the streets and alleys, at the crossroads, water-filled vases were placed, adorned with various fresh flowers, and banana trees were used for decoration everywhere. Between the trees, banners of various colors were hung. On the trees, either precious objects or silk ribbons were used to create canopies and flags to decorate the trees. Between the trees, pearl necklaces and seven-treasure nets were hung, covering the area. Each knot of the net was adorned with gold and silver bells, which produced wonderful sounds when the wind blew. Or, images of the sun and moon and various deities were made of seven treasures, each holding necklaces, arranged among the nets. Between the nets, white cat tails, ox tails, and various feathers were hung. King Suddhodana thus instructed, using various exquisite decorations to adorn the city of Kapilavastu, making it as beautiful and magnificent as the city of the Gandharvas, with no difference. After decorating the city, the garden was also decorated, removing sand, stones, and various kinds of filth, and even hanging necklaces and various precious bells, as described above. Among the trees, those with male names were decorated with male necklaces, and those with female names were decorated with female necklaces. He also ordered drums to be beaten and bells to be rung, proclaiming throughout the city: 'You must all remove obstacles from the roads. Those who are old, sick, dying, blind, deaf, mute, or have any of the six senses impaired must be driven away. Anything that is unpleasant, disliked, or inauspicious must be removed, so that the prince does not see them on the road.' At this time, the charioteer decorated the chariot, harnessed the well-trained horses, and after everything was prepared, said to the prince: 'Holy Son, please be informed! Now the chariot and horses are ready, it is time to depart, you may ride out to see the beautiful scenery.' English version: 'At that time, the prince rose from his seat, went to the chariot, and after boarding the precious chariot, wielding the king's majesty and great power, he set out from the east gate of the city, heading towards the garden to see the blessed land. At this time, the deity Sakra, in front of the street, directly in front of the prince, transformed himself into a decrepit old man, stooped over, with sparse teeth, a beard and sideburns as white as frost, a dark and wrinkled face, a dark complexion, walking with a bent back, with only bones and skin, no muscles, a loose throat, like the dewlap of a cow, and a withered body.'

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。唯仰杖力，上氣苦嗽，喘息聲粗，喉內吼鳴，猶如挽鋸，四支戰挑，行步不安，或倒或扶，取杖為正，如是相貌，在太子前，順路而行。太子見彼老人身體如是戰慄，不祥衰相如上所說，于太子先，困苦匍匐。太子見已，即問馭者：『此是何人？身體皺𧹞，肉少皮寬，眼赤涕流，極大醜陋獨爾鄙惡，不似餘人，兼其頭顱，發稀脫落；如我所見，餘人不然。又複眼深，與眾特異，口齒缺破，無可觀瞻。』即向馭者，而說偈言：

「『善馭駕乘汝今聽，　　此是何人在我前？ 身體不正頭髮稀，　　為生來然為老至？』

「爾時馭者因被作瓶天子神力，白太子言：『大聖太子！如此人者，世名為老。』太子復問于馭者言：『世間之中，何者名老？』馭者即事報太子言：『凡名老者，此人為于衰耄所逼，諸根漸敗，無所覺知，氣力綿微，身體羸瘦，既到苦處，被親族驅無所能故，不知依怙；兼且此人，亦不能久，非朝即夕，其命將終。以是因緣故名老壞。』即為太子，而說偈言：

「『此老名為大苦惱，　　劫奪美色及娛樂， 諸根毀壞失所念，　　支節舉動不隨心。』

「爾時太子聞此偈已，問馭者言：『此人為是獨一家法使其如是？為當一切諸世間相悉皆如斯？』是時馭者報太子言：『聖子！當知，此人非獨自一家法使其如斯，但是一切世間眾生，皆有是法。』太子復問彼馭者言：『我今此身，亦當如是受老法耶？』馭者答言：『如是如是，大聖太子！貴賤雖殊，凡是有生，悉皆未過如是老法，即今人身具有如是老弊之相，但未現耳。』太子復問于馭者言：『若我此身，不離是老老法，未過有是醜陋衰惡相者，我今不假向彼園林遨遊戲笑，宜速回駕還入宮中，我當思惟作何方便得免斯苦。』是時馭者答太子言：『如聖子敕，我不敢違。』即回車乘，還入于城。是時太子至其宮內，坐本座上，正念思惟：『我亦當老，老法未過；云何縱逸，自放身心？』

「時凈飯王問馭者言：『汝善馭者！今從太子，從宮內出，至於園中，遊戲觀看，恣情極目，歡樂以不？』其馭者跪報于王言：『大王！當知太子出遊，至於半道，勒駕回還，不到園苑

現代漢語譯本：他只能拄著枴杖，氣喘吁吁地咳嗽，喘息聲粗重，喉嚨里發出像拉鋸一樣的吼鳴聲，四肢顫抖，行走不穩，時而跌倒時而需要扶持，需要拄著枴杖才能站穩。他就是這樣一副模樣，在太子面前，順著路走著。太子看到那個老人身體如此顫抖，衰敗不祥的樣子如上所述，在太子前面，艱難地匍匐著。太子看到后，就問馭者：『這是什麼人？身體皺巴巴的，肉少皮鬆，眼睛發紅流著眼淚，極其醜陋，如此卑劣，不像其他人，而且他的頭，頭髮稀疏脫落；據我所見，其他人不是這樣的。而且他的眼睛深陷，與衆不同，牙齒缺損，無法觀看。』於是對馭者說偈語道： 『善於駕車的你聽著，這個人是誰在我前面？身體不正頭髮稀疏，是生來如此還是老了才這樣？』 當時馭者因為被作瓶天子的神力所加持，就對太子說：『大聖太子！這個人，世人稱之為老。』太子又問馭者：『世間之中，什麼叫做老？』馭者就如實告訴太子：『凡是叫做老的，這個人是被衰老所逼迫，各種器官逐漸衰敗，沒有知覺，氣力微弱，身體瘦弱，到了痛苦的地步，被親人驅趕，因為無能為力，不知道依靠；而且這個人，也不能活多久了，不是早上就是晚上，他的生命將要結束。因為這個原因所以叫做老壞。』於是為太子說偈語道： 『這個老叫做大苦惱，劫奪了美色和娛樂，各種器官毀壞失去了記憶，肢體舉動不隨心意。』 當時太子聽到這個偈語后，問馭者：『這個人是隻有他一家是這樣，還是所有世間的人都這樣？』這時馭者告訴太子：『聖子！您要知道，這個人不是隻有他一家是這樣，而是所有世間的眾生，都有這樣的規律。』太子又問馭者：『我現在的身體，也會像這樣遭受衰老嗎？』馭者回答說：『是的，是的，大聖太子！雖然有貴賤之分，凡是有生命的，都逃不過衰老，現在人的身體雖然有衰老的跡象，只是還沒有顯現出來罷了。』太子又問馭者：『如果我的身體，也逃不過衰老，逃不過這種醜陋衰敗的樣子，我現在就不想去園林里遊玩嬉笑了，應該趕快回宮，我要思考用什麼方法才能免除這種痛苦。』這時馭者回答太子說：『遵照聖子的命令，我不敢違背。』於是就調轉車頭，回到了城裡。當時太子回到宮中，坐在自己的座位上，正念思惟：『我也會衰老，衰老是無法避免的；怎麼能放縱自己，放任身心呢？』 這時凈飯王問馭者：『你這個善於駕車的人！今天太子從宮裡出來，到園林里遊玩觀看，盡情地欣賞，快樂嗎？』馭者跪著回答國王說：『大王！您要知道，太子出遊，走到半路，就勒住馬車返回了，沒有到園林。』

English version: He could only rely on his staff, coughing with difficulty, his breath rough, a sawing sound coming from his throat, his limbs trembling, his gait unsteady, sometimes falling, sometimes needing support, using his staff to keep upright. Such was his appearance as he walked in front of the prince. The prince saw the old man's body trembling so, his ominous signs of decay as described above, and the old man crawling laboriously in front of the prince. Upon seeing this, the prince asked the charioteer, 'Who is this person? His body is wrinkled, with little flesh and loose skin, his eyes are red and tearful, extremely ugly, so vile, unlike other people, and his head, his hair is sparse and falling out; as I have seen, other people are not like this. Moreover, his eyes are sunken, different from others, his teeth are broken, and he is not pleasant to look at.' Then he spoke a verse to the charioteer: 'Good charioteer, listen now, who is this person before me? His body is crooked, his hair is sparse, is he born like this or has old age caused this?' At that time, the charioteer, empowered by the divine force of the deity Sakra, said to the prince, 'Great holy prince! This person is known in the world as old.' The prince then asked the charioteer, 'In the world, what is called old?' The charioteer then truthfully told the prince, 'Those who are called old are those who are forced by decay, their various organs gradually failing, without awareness, their strength weak, their bodies thin, reaching a state of suffering, driven away by their relatives, because they are powerless, not knowing where to rely; moreover, this person will not live long, either morning or evening, his life will end. For this reason, it is called old and decaying.' Then he spoke a verse for the prince: 'This old age is called great suffering, it robs beauty and pleasure, the various organs are destroyed, memory is lost, and the limbs do not move as one wishes.' At that time, after hearing this verse, the prince asked the charioteer, 'Is this person the only one who is like this, or are all people in the world like this?' At this time, the charioteer told the prince, 'Holy son! You should know that this person is not the only one who is like this, but all living beings in the world have this law.' The prince then asked the charioteer, 'Will my current body also suffer from old age like this?' The charioteer replied, 'Yes, yes, great holy prince! Although there are differences between the noble and the lowly, all who are born cannot escape old age, and the human body now has signs of old age, but they have not yet appeared.' The prince then asked the charioteer, 'If my body cannot escape old age, cannot escape this ugly and decaying appearance, then I do not want to go to the garden to play and laugh, I should quickly return to the palace, I will think about what method I can use to avoid this suffering.' At this time, the charioteer replied to the prince, 'As the holy son commands, I dare not disobey.' Then he turned the chariot around and returned to the city. At that time, the prince returned to the palace, sat on his seat, and thought with mindfulness, 'I will also grow old, old age cannot be avoided; how can I indulge myself, and let my body and mind go free?' At this time, King Suddhodana asked the charioteer, 'You good charioteer! Today, the prince came out of the palace, went to the garden to play and watch, enjoying himself to the fullest, was he happy?' The charioteer knelt and replied to the king, 'Great King! You should know that the prince went out, and when he reached halfway, he stopped the chariot and returned, he did not reach the garden.'

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。』時凈飯王問馭者言：『太子何故不至園林，中道而返？』馭者答言：『大王！當知太子欲向園林遊戲，始至半路，忽于道傍，見一老人，乃至身體，戰慄拄杖，或倒或起，不能正行。太子如是見彼人已，即敕回車，還入宮內，加趺而坐，正念思惟。』時，凈飯王即心念言：『希有希有！此之形相，阿私陀仙授記語言，必定真實，決恐太子舍家出家。我今宜應更為太子增益五欲，若其廣見五欲之事，充足心眼，染著情迷，不捨出家，稱適我意。』時，凈飯王即為悉達，加足種種五欲諸事，悉令增廣，使太子心，著于愛樂，不聽出家。而有偈說：

「『彼宮內中多受樂，　　欲出遊戲見老人， 還入宮內心憂愁，　　嗚呼我未脫此老。 父王聞此語言已，　　心思畏子捨出家， 增益五欲及宮人，　　令著恩愛紹王位。』

「爾時，太子在於宮內，充足五欲娛樂遊戲，無有疑難，尊重貴勝，唯獨一人。

佛本行集經卷第十五

凈飯王夢品第十七

「爾時，作瓶天子以神通力，欲令太子發出家心，即于其夜，與凈飯王七種夢相。時，凈飯王眠臥床上，于睡夢裡，見如是相：第一所謂夢見，有一大帝釋幢，其幢周匝，有于無量無邊人，舉從迦毗羅城東門出。第二所謂夢見，太子乘十大象，駕馭眾車，從迦毗羅城南門出。第三所謂夢見，太子駕駟馬車，端坐其上，從迦毗羅城西門出。第四所謂夢見，雜寶莊嚴一輪，從迦毗羅城北門出。第五所謂夢見，太子在迦毗羅城之中央大街衢內，手執一捶，撾打大鼓。第六夢見，此迦毗羅城之處中，有一高樓，太子坐上，四面散擲無量諸寶，而其四方，復有無量無邊億數諸眾生來，將此寶去。第七夢見，此迦毗羅城外不遠，有於六人，舉聲大哭，號啕流淚，各以兩手，自拔頭髮，宛轉于地。

「時，凈飯王于夢裡見如是之相，心大惶怖，恐畏毛豎，遍體戰慄，驚悸疑怪，忽然而寤。覺已即喚所當宮內諸大臣來，而敕彼等作如是言：『卿等知不？我於今夜，夢見如是大恐怖事，七種次第如前所列，皆悉說之。』復敕語言：『汝等善持此等諸夢，莫令忘失。明日坐殿，可於眾內奏我令知。』而諸臣等聞王敕已，即白王言：『謹如王敕，實不敢違。』天曉王坐，即于眾中，具以夜夢，咨奏王知

現代漢語譯本：當時，凈飯王問馭者說：『太子為什麼沒有去園林，而是中途返回？』馭者回答說：『大王！您應該知道，太子本想去園林遊玩，剛到半路，忽然在路旁，看見一位老人，他的身體顫抖，拄著枴杖，時而跌倒，時而起身，不能正常行走。太子看到這個人後，就命令調轉車頭，返回宮內，盤腿而坐，專心思考。』當時，凈飯王心裡想：『真是稀有啊！這個樣子，阿私陀仙的授記之言，必定是真實的，恐怕太子要舍家出家。我現在應該為太子增加五欲的享受，如果他廣泛地看到五欲之事，心眼得到滿足，沉迷於情愛，就不會捨棄出家，這正合我的心意。』當時，凈飯王就為悉達太子，增加各種五欲的享受，使他沉迷於愛樂，不讓他出家。還有偈語說： 『他在宮中享受快樂，想出去遊玩時看見老人，回到宮中內心憂愁，唉，我還沒有擺脫衰老。父王聽到這些話后，擔心兒子舍家出家，就增加五欲和宮女，讓他沉迷於恩愛，繼承王位。』 當時，太子在宮中，享受著充足的五欲娛樂，沒有疑慮，地位尊貴，唯獨一人。 《佛本行集經》卷第十五 凈飯王夢品第十七 當時，作瓶天子用神通力，想讓太子發出家之心，就在當晚，給凈飯王七種夢境。當時，凈飯王睡在床上，在睡夢中，看見這樣的景象：第一種夢是，看見一個巨大的帝釋幢，這個幢的周圍，有無數的人，從迦毗羅城的東門抬著出去。第二種夢是，看見太子乘坐十頭大象，駕馭著眾多的車輛，從迦毗羅城的南門出去。第三種夢是，看見太子駕著四匹馬拉的車，端坐在上面，從迦毗羅城的西門出去。第四種夢是，看見一個用各種寶物裝飾的車輪，從迦毗羅城的北門出去。第五種夢是，看見太子在迦毗羅城的中央大街上，手拿著錘子，敲打大鼓。第六種夢是，看見在迦毗羅城的中心，有一座高樓，太子坐在上面，向四面散發無數的寶物，而四面八方，又有無數的眾生前來，將這些寶物拿走。第七種夢是，看見在迦毗羅城外不遠的地方，有六個人，大聲哭泣，號啕大哭，各自用雙手拔自己的頭髮，在地上打滾。 當時，凈飯王在夢中看見這樣的景象，心中非常恐懼，害怕得汗毛豎立，全身顫抖，驚慌疑惑，突然醒來。醒來后，就叫來宮內的大臣們，命令他們說：『你們知道嗎？我今天晚上，夢見如此恐怖的事情，七種景象依次如前所述，我都告訴你們了。』又命令說：『你們要好好記住這些夢，不要忘記。明天上朝時，可以在眾人面前奏告我。』大臣們聽到王的命令后，就對王說：『謹遵王命，不敢違背。』天亮后，王上朝，就在眾人面前，把夜裡的夢境，詳細地告訴了王。

English version: At that time, King Suddhodana asked the charioteer, 'Why did the prince not go to the garden, but return halfway?' The charioteer replied, 'Your Majesty! You should know that the prince intended to go to the garden for recreation, but when he reached the halfway point, he suddenly saw an old man by the roadside. The old man's body was trembling, he was leaning on a cane, sometimes falling, sometimes getting up, unable to walk properly. After seeing this person, the prince ordered the chariot to turn back and return to the palace, where he sat cross-legged, contemplating intently.' At that time, King Suddhodana thought in his heart, 'This is truly rare! This appearance, the prophecy of Asita, must be true. I fear that the prince will leave home and become a monk. I should now increase the prince's enjoyment of the five desires. If he sees the matters of the five desires extensively, his eyes and mind will be satisfied, and he will be infatuated with love, then he will not abandon his home to become a monk, which is what I desire.' At that time, King Suddhodana increased all kinds of five desires for Siddhartha, making him indulge in love and pleasure, and not allowing him to leave home. There is also a verse that says: 'He enjoys pleasure in the palace, when he wants to go out to play, he sees an old man, returns to the palace with a worried heart, alas, I have not escaped old age. After the father heard these words, he was worried that his son would leave home to become a monk, so he increased the five desires and palace women, making him indulge in love and inherit the throne.' At that time, the prince was in the palace, enjoying abundant entertainment of the five desires, without any doubts, with a noble status, and was the only one. The Sutra of the Buddha's Past Deeds, Volume 15 Chapter 17, King Suddhodana's Dreams At that time, the Deva Sakra, using his supernatural power, wanted to make the prince develop the mind to leave home, so that night, he gave King Suddhodana seven kinds of dreams. At that time, King Suddhodana was sleeping on his bed, and in his dream, he saw the following scenes: The first dream was that he saw a huge Indra banner, and around the banner, there were countless people carrying it out of the east gate of Kapilavastu. The second dream was that he saw the prince riding ten elephants, driving many vehicles, and going out of the south gate of Kapilavastu. The third dream was that he saw the prince driving a chariot with four horses, sitting upright on it, and going out of the west gate of Kapilavastu. The fourth dream was that he saw a wheel decorated with various treasures, going out of the north gate of Kapilavastu. The fifth dream was that he saw the prince in the central street of Kapilavastu, holding a hammer in his hand, and beating a large drum. The sixth dream was that he saw in the center of Kapilavastu, there was a tall building, the prince was sitting on it, scattering countless treasures in all directions, and from all directions, there were countless beings coming to take these treasures away. The seventh dream was that he saw not far outside of Kapilavastu, there were six people, crying loudly, wailing, each pulling their own hair with both hands, and rolling on the ground. At that time, King Suddhodana saw these scenes in his dream, and his heart was very frightened, his hair stood on end with fear, his whole body trembled, he was panicked and doubtful, and suddenly woke up. After waking up, he called the ministers in the palace and ordered them, 'Do you know? Tonight, I dreamed of such terrifying things, the seven scenes in order as I have described, I have told you all.' He also ordered, 'You must remember these dreams well, do not forget them. Tomorrow at court, you can report them to me in front of everyone.' After the ministers heard the king's order, they said to the king, 'We will obey your order, we dare not disobey.' When it was dawn, the king went to court, and in front of everyone, he told the king in detail about the dreams he had had during the night.

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。時，凈飯王聞臣白已，即召國內善解占夢諸婆羅門而告之言：『汝等大智！解我所夢，有何果報？我夢如是，如前所說。』彼等大智諸婆羅門，聞王敕已，各共思惟，量宜可否，而白王言：『大王！當知我等未曾聞如是夢，我等聞已，心意迷荒，不知此夢有何果報？』時凈飯王聞諸占夢婆羅門等作如是語，心復憂愁，作如是念：『或我太子，不得作于轉輪聖王，莫復得已而還墜落轉輪王位？今我心內，極大憂愁，誰能決我如此疑結？』

「爾時，作瓶天子在於凈居宮殿之內，遙見凈飯大王如是憂愁不樂，見已忽然從彼天宮，隱身而來，化作一梵婆羅門身，頭有螺髻，以鬘為冠，智慧聰明，端正盛少，著黑鹿皮，以為衣服，立在凈飯王宮門外，唱如是言：『我能善解凈飯王夢，決斷所疑。』時，當門人聞婆羅門作此語已，速疾往詣凈飯王所，長跪咨白凈飯王言：『大王！當知門外有一婆羅門立，口稱是言：「我善能解一切諸夢。」』時，凈飯王即便敕喚此婆羅門，令入宮中，入已歡喜，即宣敕問彼婆羅門，作如是言：『汝巧智慧大婆羅門！今知已不？我于昨夕夜半之時，見如是等七種夢相。第一見有一帝釋幢，無量無邊，百千人民，左右圍繞，共舉此幢，從迦毗羅城東門出，乃至去此迦毗羅城，道里不遠，見有六人，舉聲大哭，以手拔髮。我今恐怖，心意回遑，夢相既然，未知善惡。汝可為我一一解之。』時，凈飯王作是說已，默然而住，聽其解釋。

「爾時，作瓶天子即白王言：『大王！當知王所夢見，一帝釋幢，有于無量無邊人民，左右圍繞，共舉此幢，從城東門而將出者，此是大王悉達太子，與于無量百千諸天，左右圍繞，當舍太子，從宮合內，逾城出家；此夢是彼于先瑞相。

「『又復大王所見，太子乘十香象，駕馭眾車，從城南門而出行者，彼出家已，即便證得於薩婆若及以十力；此夢是彼于先瑞相。

「『又復大王所見，太子乘駟馬車，從城西門而出行者，彼出家已，證薩婆若，具足而得四無所畏；此夢是彼于先瑞相。

「『又復大王所夢，雜寶莊嚴一輪，從城北門而出行者，彼出家已，證得阿耨多羅三藐三菩提后，于天人前轉于無上微妙法輪；此夢是彼于先瑞相

現代漢語譯本：當時，凈飯王聽到大臣稟告后，立即召集國內善於解夢的婆羅門，告訴他們說：『你們這些有大智慧的人！請為我解說我所做的夢，會有什麼結果？我做的夢是這樣的，就像之前所說的那樣。』那些有大智慧的婆羅門聽了國王的命令后，各自思考，衡量是否可行，然後對國王說：『大王！我們從未聽說過這樣的夢，我們聽了之後，心中迷茫，不知道這個夢會有什麼結果？』當時，凈飯王聽到那些解夢的婆羅門這樣說，心中更加憂愁，心想：『或許我的太子不能成為轉輪聖王，難道已經得到又會失去，重新跌落轉輪王的地位嗎？現在我心中非常憂愁，誰能為我解除這樣的疑惑呢？』 這時，作瓶天子在凈居宮殿中，遠遠看到凈飯大王如此憂愁不樂，看到后忽然從天宮隱身而來，化作一個婆羅門的樣子，頭上盤著螺髻，用花鬘做頭冠，智慧聰明，相貌端正年輕，穿著黑鹿皮做的衣服，站在凈飯王宮門外，大聲說：『我能善解凈飯王的夢，解除他的疑惑。』當時，守門人聽到婆羅門這樣說，趕緊跑到凈飯王那裡，長跪稟告凈飯王說：『大王！請您知道，門外有一個婆羅門站著，口中說：「我能善解一切夢。」』當時，凈飯王立即命令召見這個婆羅門，讓他進入宮中，進入后非常高興，就問那個婆羅門說：『你這位智慧高超的婆羅門！現在知道了嗎？我昨晚半夜的時候，做了這樣的七種夢。第一，我看到有一面帝釋的旗幟，無量無邊，有成百上千的人民，左右圍繞，一起舉著這面旗幟，從迦毗羅城的東門出去，直到離迦毗羅城不遠的地方，看到有六個人，大聲哭泣，用手拔頭髮。我現在感到恐懼，心中不安，夢境既然如此，不知道是好是壞。你可以為我一一解釋。』當時，凈飯王說完這些話后，就沉默不語，聽他解釋。 這時，作瓶天子就對國王說：『大王！您應該知道，您夢見一面帝釋的旗幟，有無量無邊的人民，左右圍繞，一起舉著這面旗幟，從城東門出去，這是大王您的悉達太子，將與無量百千諸天，左右圍繞，將要捨棄太子之位，從宮殿中，越過城墻出家；這個夢是他在出家之前的預兆。 『還有，大王您所看到的，太子乘坐十頭香象，駕馭著眾多的車輛，從城南門出去，他出家后，就會證得一切智和十力；這個夢是他出家之前的預兆。 『還有，大王您所看到的，太子乘坐四匹馬拉的車，從城西門出去，他出家后，證得一切智，圓滿獲得四無所畏；這個夢是他出家之前的預兆。 『還有，大王您所夢見的，用各種珍寶裝飾的一個輪子，從城北門出去，他出家后，證得阿耨多羅三藐三菩提后，在天人面前轉動無上微妙的法輪；這個夢是他出家之前的預兆。

English version: At that time, King Suddhodana, upon hearing the minister's report, immediately summoned the Brahmins in the kingdom who were skilled in interpreting dreams and told them, 'You wise ones! Please interpret my dream for me, what will be the outcome? My dream was like this, as I have described before.' Those wise Brahmins, upon hearing the king's command, each pondered and considered the feasibility, and then said to the king, 'Great King! We have never heard of such a dream. Having heard it, our minds are confused, and we do not know what the outcome of this dream will be.' At that time, King Suddhodana, hearing the dream-interpreting Brahmins say this, became even more worried, thinking, 'Perhaps my prince will not become a Chakravartin king. Could it be that having attained it, he will lose it and fall from the position of a Chakravartin king again? Now my heart is extremely troubled. Who can resolve this doubt for me?' At this time, the Deva Sakra, residing in the Pure Abode Palace, saw from afar that King Suddhodana was so worried and unhappy. Having seen this, he suddenly concealed himself from that heavenly palace and transformed into a Brahmin with a coiled topknot, adorned with a garland, intelligent and handsome, wearing a black deerskin as clothing, and stood outside the gate of King Suddhodana's palace, proclaiming, 'I can skillfully interpret King Suddhodana's dream and resolve his doubts.' At that time, the gatekeeper, upon hearing the Brahmin say this, quickly went to King Suddhodana, knelt down, and reported to King Suddhodana, 'Great King! Please know that there is a Brahmin standing outside the gate, saying, 「I can skillfully interpret all dreams.」' At that time, King Suddhodana immediately ordered that the Brahmin be summoned and brought into the palace. Upon entering, he was very pleased and asked the Brahmin, saying, 'You wise and skillful Brahmin! Do you know now? Last night, in the middle of the night, I had seven kinds of dreams. First, I saw an Indra banner, immeasurable and boundless, with hundreds of thousands of people surrounding it, all together raising this banner, going out from the east gate of Kapilavastu, and not far from Kapilavastu, I saw six people, crying loudly and pulling out their hair. I am now terrified and uneasy. Since the dream was like this, I do not know if it is good or bad. Please explain it to me one by one.' At that time, King Suddhodana, having said these words, remained silent, listening to his explanation. At this time, the Deva Sakra said to the king, 'Great King! You should know that what you dreamed of, an Indra banner, with immeasurable and boundless people surrounding it, all together raising this banner, going out from the east gate of the city, this is your Prince Siddhartha, who, with immeasurable hundreds of thousands of devas surrounding him, will abandon his position as prince, leave the palace, and go beyond the city walls to renounce the world; this dream is a premonition of his renunciation. 'Furthermore, what you saw, Great King, of the prince riding ten fragrant elephants, driving many chariots, going out from the south gate of the city, after he renounces the world, he will immediately attain omniscience and the ten powers; this dream is a premonition of his renunciation. 'Furthermore, what you saw, Great King, of the prince riding a chariot drawn by four horses, going out from the west gate of the city, after he renounces the world, he will attain omniscience and fully acquire the four fearlessnesses; this dream is a premonition of his renunciation. 'Furthermore, what you dreamed of, Great King, of a wheel adorned with various treasures, going out from the north gate of the city, after he renounces the world, he will attain Anuttara-samyak-sambodhi, and then, in front of devas and humans, turn the unsurpassed and subtle Dharma wheel; this dream is a premonition of his renunciation.'

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「『又復大王所夢，太子在迦毗羅城之中央四衢道內，手執一捶，擊大鼓者，彼出家已，證得菩提，轉法輪時，諸天各各揚聲唱言，其音上徹乃至梵天，傳相告知，響遍色界；此夢是彼于先瑞相。

「『又復大王所夢，太子在迦毗羅城之處中樓上而坐，四面散擲種種寶者，彼成阿耨多羅三藐三菩提已，于諸天人八部眾前，當散如是眾妙法寶，謂四念處，及四正勤、四如意足、五根、五力、七覺、八道，種種諸法；此夢是彼于先瑞相。

「『又復大王所夢，去此迦毗羅城，其外不遠，見有六人，舉聲大哭，手拔髮者，太子出家，當得阿耨多羅三藐三菩提。得菩提已，而於彼時有諸六師，其心應當生大憂惱，所謂富蘭那迦葉、摩婆迦羅瞿奢子、阿耆那隻奢甘婆羅、波羅浮多迦吒耶那、那阇夷禆耶私致只子、尼乾陀若低子等；此夢是彼于先瑞相。』

「爾時，作瓶天子為凈飯王解說夢已，白大王言：『大王！宜應心生歡喜，勿懷恐怖憂畏不樂。何以故？此夢吉祥，獲善果報，須自慶幸，慎莫有慮。』如是安慰凈飯王已，忽然不現。

「時，凈飯王聞婆羅門如是解夢說，云吉祥善果報已，即為太子，更重增加五欲之具，令太子心染著愛戀，望不出家。爾時太子在於宮內，恣意而受五欲之事，不可思議。

佛本行集經道見病人品第十八

「爾時，作瓶天子復更思惟：『此之護明菩薩大士，在彼宮內，著於五欲，放逸情蕩，已經多時。世間無常，盛年易失，護明菩薩應當早舍宮內出家。我今可先為其作相，勸請覺悟，令速厭離。』如是念已，作瓶天子神通力故，亦是護明菩薩大士宿福因緣，坐于宮內，忽然發心，欲出園林觀看遊戲。

「爾時，太子召喚馭者而告之言：『謂善馭者！汝可速疾莊嚴好車，我欲出城向于園苑，遊戲悅目觀看叢林。』是時馭者白太子言：『如聖子敕，我不敢違。』馭者既聞太子如是教令語已，即往奏白凈飯王言：『大王！當知太子今欲出向園林觀看善地。』時，凈飯王出敕宣令國內人民，悉使莊嚴掃灑清凈迦毗羅城，並遣除卻一切諸草沙礫荊蕀朽木、土堆糞穢臭處，皆令平坦。乃至園內，所有女名樹木之者，還令以女瓔珞之具而莊嚴之，男名樹木，以男瓔珞，而用挍飾

現代漢語譯本 『又一次，大王您夢見，太子在迦毗羅城的中心十字路口，手持木槌，敲擊大鼓。這預示著他出家后，將證得菩提，轉法輪時，諸天都會各自揚聲歌唱，聲音直達梵天，互相傳告，響徹宇宙；這個夢是預示他未來的瑞相。 『又一次，大王您夢見，太子坐在迦毗羅城中央的樓上，向四面散擲各種珍寶。這預示著他成就無上正等正覺后，將在諸天人八部眾前，散佈如是種種微妙的法寶，即四念處、四正勤、四如意足、五根、五力、七覺支、八正道等種種佛法；這個夢是預示他未來的瑞相。 『又一次，大王您夢見，在迦毗羅城外不遠處，有六個人，大聲哭泣，手拔頭髮。這預示著太子出家后，將證得無上正等正覺。當他證得菩提時，會有六位外道師，心中應當會產生極大的憂惱，他們分別是富蘭那迦葉、末伽梨拘舍梨子、阿耆多翅舍欽婆羅、婆浮陀迦旃延、散若夷毗羅胝子、尼乾陀若提子等；這個夢是預示他未來的瑞相。』 當時，作瓶天子為凈飯王解說完夢后，對大王說：『大王！您應該心生歡喜，不要懷有恐懼、憂愁、不樂。為什麼呢？這個夢是吉祥的，會獲得善果報，您應該為此感到慶幸，不要有任何顧慮。』這樣安慰凈飯王后，作瓶天子忽然消失不見。 當時，凈飯王聽婆羅門這樣解夢，說這是吉祥的善果報后，就為太子更加增添了五欲的享受，想讓太子沉溺於愛戀，不願出家。當時，太子在宮內，恣意享受五欲，不可思議。 《佛本行集經·道見病人品第十八》 當時，作瓶天子又思考：『這位護明菩薩大士，在宮內沉溺於五欲，放縱情慾，已經很久了。世間無常，盛年容易逝去，護明菩薩應該早日捨棄宮內出家。我現在可以先為他示現一些景象，勸請他覺悟，讓他儘快厭離。』這樣想后，作瓶天子憑藉神通力，也是護明菩薩大士宿世的福德因緣，讓太子在宮內，忽然發心，想要出園林觀看遊玩。 當時，太子召喚馭者，告訴他說：『喂，好馭者！你快點準備好車，我要出城去園林，遊玩賞景，觀看樹林。』當時，馭者對太子說：『遵從聖子的命令，我不敢違背。』馭者聽完太子這樣的吩咐后，就去稟告凈飯王說：『大王！您應該知道，太子現在想要出城去園林觀看美景。』當時，凈飯王下令，讓國內人民都裝飾打掃乾淨迦毗羅城，並清除一切雜草、沙礫、荊棘、朽木、土堆、糞便等污穢之處，都使其平坦。甚至園內，所有名為女子的樹木，都用女子的瓔珞裝飾，名為男子的樹木，用男子的瓔珞裝飾。

English version 'Again, Your Majesty dreamed that the prince was in the center of the four crossroads in Kapilavastu, holding a mallet and striking a large drum. This signifies that after he leaves home, he will attain Bodhi, and when he turns the wheel of Dharma, the gods will each raise their voices in song, the sound reaching up to the Brahma heaven, and they will tell each other, the sound resounding throughout the universe; this dream is a premonition of his future auspicious signs.' 'Again, Your Majesty dreamed that the prince was sitting on the central tower in Kapilavastu, scattering various treasures in all directions. This signifies that after he attains Anuttara-samyak-sambodhi, he will scatter such wonderful Dharma treasures before the gods, humans, and the eightfold assembly, namely the four foundations of mindfulness, the four right exertions, the four bases of power, the five roots, the five powers, the seven factors of enlightenment, and the eightfold path, and various other Dharmas; this dream is a premonition of his future auspicious signs.' 'Again, Your Majesty dreamed that not far outside of Kapilavastu, there were six people, crying loudly and pulling out their hair. This signifies that after the prince leaves home, he will attain Anuttara-samyak-sambodhi. When he attains Bodhi, there will be six heretical teachers who will feel great distress in their hearts, namely Purana Kassapa, Makkhali Gosala, Ajita Kesakambali, Pakudha Kaccayana, Sanjaya Belatthiputta, and Nigantha Nataputta; this dream is a premonition of his future auspicious signs.' At that time, the Deva Sakra, having explained the dream to King Suddhodana, said to the king: 'Your Majesty! You should rejoice in your heart and not harbor fear, worry, or displeasure. Why? This dream is auspicious and will bring good results. You should be happy about it and not have any concerns.' After comforting King Suddhodana in this way, the Deva Sakra suddenly disappeared. At that time, King Suddhodana, having heard the Brahmins interpret the dream in this way, saying that it was an auspicious sign of good results, further increased the five sensual pleasures for the prince, hoping to make the prince indulge in love and not want to leave home. At that time, the prince was in the palace, indulging in the five sensual pleasures at will, which was inconceivable. From the 'Collection of the Buddha's Deeds' Sutra, Chapter 18: 'The Chapter on Seeing the Sick' At that time, the Deva Sakra thought again: 'This Bodhisattva, the protector of light, has been indulging in the five sensual pleasures in the palace for a long time. The world is impermanent, and youth is easily lost. The Bodhisattva, the protector of light, should leave the palace and go forth as soon as possible. I can first create some signs for him, urging him to awaken and quickly become weary of worldly life.' Having thought this, the Deva Sakra, through his supernatural power, and also due to the Bodhisattva's past merits, caused the prince to suddenly have the desire to go out to the garden to see and play. At that time, the prince summoned his charioteer and said to him: 'Hey, good charioteer! Quickly prepare the chariot, I want to go out of the city to the garden, to play and enjoy the scenery, and to see the trees.' At that time, the charioteer said to the prince: 'As the holy son commands, I dare not disobey.' After the charioteer heard the prince's instructions, he went to report to King Suddhodana, saying: 'Your Majesty! You should know that the prince now wants to go out of the city to the garden to see the beautiful scenery.' At that time, King Suddhodana issued an order, instructing the people of the country to decorate and clean the city of Kapilavastu, and to remove all weeds, gravel, thorns, rotten wood, mounds of earth, and foul-smelling places, making them all flat. Even in the garden, all the trees named after women were decorated with women's ornaments, and the trees named after men were decorated with men's ornaments.

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。乃至道上，于太子前，或老或病，不聽出現，莫使太子見已生於厭離之想。是時馭者莊挍車已，進太子言：『已嚴車訖，唯愿聖子！善自知時。』是時太子，即乘寶車，乘已執持大王威神巍巍盛德，從城南門，漸漸而出，欲向園林觀矚嬉戲。

「爾時，作瓶天子即于太子前路，化作一病患人，連骸困苦，水注腹腫，受大苦惱，身體羸瘦，臂脛纖細，痿黃少色，喘氣微弱，命在須臾。臥糞穢中，宛轉呻喚，不能起舉，欲語開口，才得出聲，唱云叩頭，乞扶我坐。是時太子，見彼病人，乃至口言唱扶我起。太子見彼病患人已，問馭者言：『謂善馭者！此是何人？腹肚極大，猶如大釜，喘息之時，身遍戰慄，臂脛纖軟，身體尪羸，痿黃無色，或復唱言：「嗚呼阿孃！」或複稱言：「嗚呼阿爺！」悲切酸楚，不忍見聞，依託他身，方能起止。』時，作瓶天子以神通力，教馭者報于太子言：『愿聖子聽！此名病人。』太子復問彼馭者言：『稱病人者，此是何名？』馭者報言：『大聖太子！此人身體，不善安隱，威德已盡，困篤無力，死時欲至，無處歸依；父母並亡，無處告訴。已無歸依，無告訴故，此人不久，自應命終。欲得求活，極大困苦，必當不濟；望覓差日，無有是處，唯待時耳。大聖太子！以是因緣故名病也。』而有偈說：

「『太子問于馭者言，　　此人何故受是苦？ 馭者奉報于太子，　　四大不調故病生。』

「太子復問于馭者言：『此人為當獨一家法？為當一切世間眾生悉有是法？』馭者報言：『此之病法，非獨一家，一切天人眾生雜類，皆悉未免。』太子復言：『我亦此病，未過未脫，會當似彼成如此事，嗚呼可畏！』太子即告其馭者言：『謂汝馭者！若我此身，不脫是病，具茲病法，難得度者，我今不假至彼園林遊戲受樂，可回車駕還入宮中，我當思惟。』馭者答言：『如太子敕。』是時馭者，既受教已，回車向宮。是時太子，還入宮內，端坐思惟：『我亦當病，病法未現，豈得縱情？』

「時，凈飯王問馭者言：『太子游園，受歡樂不？』馭者報言：『大王！當知太子欲向城外出遊觀看池沼，而於半路見一病人，乃至口言愿扶我起。見已即敕，回車而還。宮中靜坐，思惟繫念

現代漢語譯本：甚至在道路上，在太子面前，無論是年老還是生病的人，都不允許出現，不要讓太子看到后產生厭惡和離棄的想法。這時，駕車的人已經整理好車輛，向太子稟告說：『車已經準備好了，希望聖子！好好把握時機。』這時，太子就乘坐上寶車，乘坐后，他秉持著大王的威嚴和盛大的德行，從城南門緩緩而出，想要前往園林觀賞嬉戲。 現代漢語譯本：『那時，作瓶天子就在太子前進的道路上，化作一個患病的人，骨瘦如柴，痛苦不堪，腹部腫脹，承受著巨大的痛苦，身體虛弱，四肢纖細，面色萎黃，氣息微弱，生命垂危。他躺在糞便污穢之中，翻滾呻吟，無法起身，想要說話，張開嘴，才發出聲音，喊著叩頭，請求扶他坐起來。』這時，太子看到那個病人，甚至聽到他喊著扶我起來。太子看到那個病人後，問駕車的人說：『喂，好駕車的人！這個人是誰？肚子這麼大，像個大鍋，喘氣的時候，全身顫抖，四肢軟弱無力，身體虛弱，面色萎黃，有時喊著：「嗚呼，我的娘啊！」有時喊著：「嗚呼，我的爹啊！」悲傷悽切，不忍心看也不忍心聽，依靠著別人的身體，才能站起來和坐下。』當時，作瓶天子用神通力，教駕車的人告訴太子說：『希望聖子聽著！這個人叫做病人。』太子又問駕車的人說：『稱作病人，這是什麼意思？』駕車的人回答說：『偉大的太子！這個人身體不健康，不舒適，威德已經耗盡，困頓虛弱無力，死亡即將到來，無處可以依靠；父母都已去世，無處可以訴說。因為沒有依靠，沒有訴說，這個人不久，自己就會死去。想要活下去，非常痛苦，必定無法救治；想要找到好轉的日子，沒有可能，只能等待死亡。偉大的太子！因為這個原因，所以叫做病。』還有偈語說： 現代漢語譯本：『太子問駕車的人說，這個人為什麼遭受這樣的痛苦？駕車的人回答太子說，四大不調和，所以生病。』 現代漢語譯本：『太子又問駕車的人說：『這種病是隻有他一家這樣，還是世間一切眾生都有這種病？』駕車的人回答說：『這種病不是隻有他一家，一切天人眾生各種類別，都無法避免。』太子又說：『我也有這種病，沒有過去，沒有擺脫，將來也會像他一樣變成這樣，嗚呼，太可怕了！』太子就告訴駕車的人說：『喂，駕車的人！如果我的身體，不能擺脫這種病，具有這種病法，難以解脫，我現在不想去園林遊玩享樂了，可以調轉車頭回到宮中，我要思考這個問題。』駕車的人回答說：『遵照太子的命令。』這時，駕車的人，接受命令后，就調轉車頭向宮中駛去。這時，太子回到宮中，端坐思考：『我也會生病，只是病法還沒有顯現，怎麼能放縱自己的慾望呢？』 現代漢語譯本：『這時，凈飯王問駕車的人說：『太子游園，感到快樂嗎？』駕車的人回答說：『大王！您應該知道，太子想要出城遊玩觀看池塘，但是在半路上看到一個病人，甚至聽到他喊著請求扶他起來。看到后就命令，調轉車頭返回。在宮中，思考著這個問題。』

English version: Even on the road, in front of the crown prince, whether it was an old person or a sick person, they were not allowed to appear, lest the crown prince see them and develop feelings of disgust and detachment. At this time, the charioteer had already prepared the carriage and reported to the crown prince, 'The carriage is ready, may the holy son! Seize the opportunity.' At this time, the crown prince then boarded the precious carriage, and after boarding, he upheld the king's majesty and great virtue, and slowly went out from the south gate of the city, wanting to go to the garden to enjoy the scenery and play. English version: 'At that time, the Making-Vase Deva transformed into a sick person on the road ahead of the crown prince, emaciated and suffering, with a swollen abdomen, enduring great pain, his body weak, his limbs thin, his complexion sallow, his breath faint, and his life hanging by a thread. He lay in the filth of excrement, rolling and groaning, unable to get up, wanting to speak, opening his mouth, only to utter a sound, crying out, bowing his head, begging to be helped to sit up.' At this time, the crown prince saw that sick person, and even heard him cry out to be helped up. After seeing that sick person, the crown prince asked the charioteer, 'Hey, good charioteer! Who is this person? His belly is so big, like a large pot, when he breathes, his whole body trembles, his limbs are weak and powerless, his body is frail, his complexion is sallow, sometimes he cries out, "Oh, my mother!" sometimes he cries out, "Oh, my father!" Sad and miserable, unbearable to see or hear, relying on another's body, he can only stand up and sit down.' At that time, the Making-Vase Deva, using his supernatural power, instructed the charioteer to tell the crown prince, 'May the holy son listen! This person is called a sick person.' The crown prince then asked the charioteer, 'What does it mean to be called a sick person?' The charioteer replied, 'Great crown prince! This person's body is not healthy, not comfortable, his virtue has been exhausted, he is tired and weak, death is approaching, he has nowhere to rely on; his parents have passed away, he has no one to tell. Because he has no reliance, no one to tell, this person will soon die on his own. Wanting to live, he is in great pain, and he will certainly not be cured; wanting to find a day of recovery, there is no possibility, he can only wait for death. Great crown prince! Because of this reason, he is called sick.' There is also a verse that says: English version: 'The crown prince asked the charioteer, why is this person suffering such pain? The charioteer replied to the crown prince, the four elements are not in harmony, therefore illness arises.' English version: 'The crown prince then asked the charioteer, 'Is this illness only for his family, or do all beings in the world have this illness?' The charioteer replied, 'This illness is not only for his family, all heavenly beings and all kinds of beings cannot avoid it.' The crown prince then said, 'I also have this illness, I have not passed it, I have not escaped it, in the future I will also become like him, oh, how terrifying!' The crown prince then told the charioteer, 'Hey, charioteer! If my body cannot escape this illness, having this illness, it is difficult to be liberated, I do not want to go to the garden to play and enjoy myself now, you can turn the carriage around and return to the palace, I will think about this matter.' The charioteer replied, 'As the crown prince commands.' At this time, the charioteer, having received the order, turned the carriage around and headed towards the palace. At this time, the crown prince returned to the palace, sat upright and thought, 'I will also get sick, it's just that the illness has not yet appeared, how can I indulge my desires?' English version: 'At this time, King Suddhodana asked the charioteer, 'Did the crown prince enjoy himself in the garden?' The charioteer replied, 'Great King! You should know that the crown prince wanted to go out of the city to play and look at the ponds, but on the way he saw a sick person, and even heard him cry out to be helped up. After seeing him, he ordered the carriage to turn around and return. In the palace, he is thinking about this matter.'

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。』時，凈飯王聞此語已，心內思憶阿私陀仙授記之語，決定真實。『太子莫復舍家出家，我今可為太子更加五欲之事，增長太子，令著五欲，不捨出家。』時，凈飯王即益太子五欲之具，復倍增長。而有偈說：

「『太子久住宮閤中，　　欲出向園受五欲， 路見一瘦羸病者，　　便生厭離欲想回。 端坐思惟老患因，　　我今未超何得樂？ 色聲香味等諸觸，　　最妙最勝不可厭， 大士昔行善業緣，　　今受極樂無有比。』

「如是次第，太子在於宮內之時，具足而受五欲功德，晝夜無絕。

佛本行集經路逢死屍品第十九

「爾時，作瓶天子復於一時發如是念：『此之護明菩薩大士，在於宮內，極意歡娛。今時已至，護明菩薩宜早出家。我今可為彼大士故，勸請令出厭離五欲，舍家出家。』是時，作瓶天子心欲勸發於護明故，作意令從宮內而出向彼園林觀看善地。是時太子告馭者言：『謂善馭者！汝可速駕駟馬寶車，我欲出城詣園遊戲。』是時馭者聞太子命，即疾往奏凈飯王言：『大王！當知太子欲出觀看園林。』時，凈飯王敕令莊嚴迦毗羅城，掃灑街巷，荊蕀沙礫朽木、土堆糞穢瓦石，皆悉凈除。乃至園內，所有諸樹，是女名者女瓔珞嚴，男名字者，男瓔珞飾。復振鈴鐸，唱如是言：『莫令更有一人不祥，在太子前，或老或病，乃至太子眼見之後，生於厭離。』是時馭者，即為太子嚴備好車，訖已進上白太子言：『聖子！善聽！莊挍車訖，唯愿知時。』太子坐車，威神大德，從城西門出，向于外觀看園林。時作瓶天子于太子前，化作一尸，臥在床上，眾人舁行。復以種種妙色芻衣張施其上，作于斗帳。別有無量無邊姻親，左右前後圍繞哭泣，或有散發，或有捶胸，或復拍頭交橫兩臂，或復二手取于塵土持坌面頭，或出種種悲咽音聲，淚下如雨，大叫號慟，酸哽難聞。太子睹之，心懷慘惻，問馭者言：『謂善馭者！此是阿誰臥之床上？以種種華，莊嚴圍繞，乃至雜色，芻摩衣服，作于斗帳，人舁而行，大眾周匝，稱冤叫哭。』說偈問言：

「『王子妙色身端正，　　問善馭者此是誰？ 臥于床上四人舁，　　諸親圍繞叫喚哭。』

「爾時，作瓶天子以神通力，令善馭者報太子言：『大聖太子！此名死屍

現代漢語譯本 『當』時，凈飯王聽到這話后，心中回憶起阿私陀仙的授記，確信那是真實的。『太子不能再舍家出家了，我現在可以為太子增加五欲的享受，讓太子沉溺於五欲之中，就不會舍家出家了。』於是，凈飯王就增加了太子五欲的器具，而且加倍增長。還有偈語說： 『太子久居宮殿之中，想要出宮到園林中享受五欲，在路上看到一個瘦弱的病人，便產生了厭惡和想要遠離慾望的想法。他端坐思索衰老和疾病的原因，心想：『我還沒有超越這些，怎麼能快樂呢？』色、聲、香、味等各種觸覺，雖然是最美妙最殊勝的，但也不能讓人厭倦，大士過去所行的善業，使他現在享受著無與倫比的快樂。』 就這樣，太子在宮中時，充分地享受著五欲的功德，日夜不停。 佛本行集經路逢死屍品第十九 這時，作瓶天子又在某個時候產生這樣的想法：『這位護明菩薩大士，在宮中極盡歡娛。現在時機已到，護明菩薩應該早日出家。我應該爲了這位大士，勸請他厭離五欲，舍家出家。』當時，作瓶天子爲了勸發護明菩薩，就用意念讓太子從宮中出來，到園林中觀看美好的景色。這時，太子告訴馭者說：『好馭者！你快點駕上四匹馬拉的寶車，我想要出城到園林中游玩。』馭者聽到太子的命令，就趕緊去稟告凈飯王說：『大王！請您知道，太子想要出城觀看園林。』當時，凈飯王命令裝飾迦毗羅城，清掃街道，把荊棘、沙礫、朽木、土堆、糞穢、瓦石都清除乾淨。甚至園林內，所有樹木，是女性名字的就用女性的瓔珞裝飾，是男性名字的就用男性的瓔珞裝飾。又搖動鈴鐺，唱著說：『不要讓任何不吉祥的人出現在太子面前，無論是老人還是病人，都不要讓太子看到，以免他產生厭離之心。』這時，馭者為太子準備好車，完畢后就上前稟告太子說：『聖子！請聽！車已經準備好了，請您決定出發的時間。』太子坐上車，威嚴而有大德，從城西門出發，到外面觀看園林。這時，作瓶天子在太子面前，化作一具屍體，躺在床上，被眾人抬著走。屍體上覆蓋著各種美麗的粗布衣服，做成帳篷的樣子。還有無數的親戚，在左右前後圍繞著哭泣，有的披散著頭髮，有的捶胸頓足，有的拍打著頭，交叉著雙臂，有的用雙手抓起塵土撒在臉上頭上，有的發出各種悲傷的哭聲，眼淚像雨一樣落下，大聲號哭，悲痛難忍。太子看到后，心中感到悲傷，就問馭者說：『好馭者！這是誰躺在床上？用各種鮮花裝飾著，甚至用雜色的粗布衣服做成帳篷，被人抬著走，眾人圍繞著，哭喊著。』他用偈語問道： 『王子容貌美好端正，問好馭者這是誰？躺在床上四人抬，親人圍繞哭喊悲。』 這時，作瓶天子用神通力，讓馭者回答太子說：『大聖太子！這叫做死屍』

English version At that time, King Suddhodana, upon hearing these words, recalled the prophecy of the sage Asita and was convinced of its truth. 'The prince must not renounce his home and become a monk,' he thought. 'I will now increase the prince's enjoyment of the five desires, immersing him in them so that he will not leave home.' Thereupon, King Suddhodana increased the prince's means of indulging in the five desires, doubling them. And there is a verse that says: 'The prince, having long dwelt in the palace, desired to go to the garden to enjoy the five desires. On the way, he saw a thin and sickly person, and immediately felt aversion and a desire to turn away from desire. He sat in contemplation, pondering the causes of old age and sickness, thinking, 'I have not yet transcended these, how can I find joy?' Though sights, sounds, smells, tastes, and touches are the most exquisite and unsurpassed, they cannot satisfy. The great being's past good deeds have led him to experience unparalleled bliss.' Thus, the prince, while in the palace, fully enjoyed the merits of the five desires, day and night without ceasing. The Chapter on Encountering a Corpse from the Buddhacarita Sutra Then, the god Sakra, at another time, had this thought: 'This Bodhisattva, the Protector of Light, is indulging in great pleasure in the palace. Now is the time for the Bodhisattva, the Protector of Light, to renounce his home. I should, for the sake of this great being, urge him to turn away from the five desires and leave home.' At that time, Sakra, wishing to encourage the Protector of Light, caused the prince to leave the palace and go to the garden to see the beautiful scenery. Then, the prince said to his charioteer, 'Good charioteer! Quickly prepare the four-horse chariot, I wish to go out of the city to the garden to play.' The charioteer, upon hearing the prince's command, quickly went to inform King Suddhodana, saying, 'Your Majesty! Please know that the prince wishes to go out to see the garden.' Then, King Suddhodana ordered the city of Kapilavastu to be decorated, the streets to be swept, and thorns, gravel, rotten wood, mounds of earth, filth, and broken tiles to be completely removed. Even in the garden, all the trees with female names were adorned with female ornaments, and those with male names were adorned with male ornaments. They also rang bells and proclaimed, 'Let no one unlucky appear before the prince, whether old or sick, lest the prince see them and develop aversion.' Then, the charioteer prepared the chariot for the prince, and after it was ready, he went to inform the prince, saying, 'Holy Son! Please listen! The chariot is ready, please decide when to depart.' The prince, majestic and virtuous, sat in the chariot and left through the west gate of the city to see the garden. At that time, Sakra, in front of the prince, transformed himself into a corpse lying on a bed, being carried by people. The corpse was covered with various beautiful coarse cloths, forming a canopy. There were also countless relatives, surrounding it on all sides, weeping, some with disheveled hair, some beating their chests, some striking their heads, crossing their arms, some grabbing dust with both hands and throwing it on their faces and heads, some uttering various sorrowful cries, tears falling like rain, wailing loudly, with unbearable grief. The prince, upon seeing this, felt sorrow in his heart and asked the charioteer, 'Good charioteer! Who is this lying on the bed? Decorated with various flowers, even with coarse cloths of various colors forming a canopy, being carried by people, surrounded by a crowd, crying and wailing?' He asked in verse: 'The prince, with a beautiful and upright form, asks the good charioteer, who is this? Lying on a bed, carried by four people, surrounded by relatives crying in sorrow.' Then, Sakra, by his divine power, caused the charioteer to reply to the prince, 'Great Holy Prince! This is called a corpse.'

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。』太子復問善馭者言：『死屍是何？』馭者報言：『大聖太子！此人已舍世間之命，無有威德，今同石木，猶如墻壁，無有別異。捐棄一切親族知識，唯獨精神，自向彼世。從今已后，不復更見，父母兄弟妻子眷屬，如是眷屬，生死別離，更無重見，故名死屍。』向于太子而說偈言：

「『已舍心意等諸根，　　屍骸無識如木石， 諸親號啕暫圍繞，　　恩愛於此長別離。』

「太子復問善馭者言：『謂善馭者！我亦有此死法以不？又此死法，我已超未？』馭者報言：『大聖太子！太子尊身，於此死法，亦未免脫。世間一切，若天若人，所有親族眷屬識知，各各有是別離之事，彼不見此，此不見彼。』而說偈言：

「『一切眾生此盡業，　　天人貴賤平等均， 雖處善惡諸世間，　　無常至時無有異。』

「爾時太子聞說此已，報馭者言：『若我此身，同有是死，死法未過，又我即今不得見天及以天中所有眷屬，彼等又亦不見於我，我今何假向彼園林遊戲快樂？可速回車還入宮內，我當思惟。』是時馭者，聞太子命如是言已，即回車駕，還向宮中。爾時太子至宮內已，端坐思惟：『我當必死，既未能得超越死法。』繫念默然，思惟如是：『世間果報，會歸無常。』而太子初欲入宮時，有一無智愚癡相師，立在大王宮門之外，熟視瞻仰太子面顏上下形容丈夫之相，大聲唱言：『汝諸人輩一切當知！從今日後，至七日內，此之太子，七寶自然成就來應。』時凈飯王問馭者言：『汝善馭者！引導太子，至園林中，頗得稱心，受歡樂不？』馭者長跪奉報王言：『大王！當知太子今出，不至園林。』時，凈飯王問馭者言：『太子何故，不至園林？』馭者白言：『大王！善聽！太子出宮，于其中道，見一死人臥在床上，四人扛舁，乃至親屬，圍繞哭泣，見已即回還入宮內，思惟不樂。』時凈飯王聞此語已，心內思惟：『阿私陀仙所記必實。太子莫復舍我出家，我今可更增益太子五欲之事，令其染著，勿使出家。』時，凈飯王與其太子，增加服玩種種充足。而有偈說：

「『無量劫海功德行，　　太子以見命終人， 心大悵怏懷憂愁，　　還入宮內思當死。 昔置此城宮殿妙，　　太子年盛極端嚴， 五欲稱心甚自娛，　　猶在千目歡喜苑

現代漢語譯本：太子又問善於駕車的人說：『死屍是什麼？』駕車的人回答說：『偉大的太子！這個人已經捨棄了世間的生命，沒有了威德，現在和石頭木頭一樣，就像墻壁，沒有什麼區別。他拋棄了一切親族朋友，唯獨精神，自己去了另一個世界。從今以後，再也見不到父母兄弟妻子眷屬了，這樣的眷屬，生死離別，再也無法重見，所以叫做死屍。』他向太子說了偈語： 『已經捨棄了心意等各種感官，屍體沒有知覺像木頭石頭，親人們哭號著暫時圍繞著，恩愛之情從此長久離別。』 太子又問善於駕車的人說：『你說善於駕車的人！我也有這種死亡的規律嗎？我又超越了這種死亡的規律嗎？』駕車的人回答說：『偉大的太子！太子的尊貴之身，對於這種死亡的規律，也無法避免。世間一切，無論是天人還是凡人，所有親族朋友認識的人，各自都有這種離別的事情，他們看不見我們，我們也看不見他們。』他說了偈語： 『一切眾生都有這種終結的命運，天人貴賤都是一樣的，即使身處善惡各種世間，無常到來時也沒有什麼不同。』 當時太子聽了這些話后，告訴駕車的人說：『如果我的身體，也有這種死亡，死亡的規律沒有過去，而且我現在就不能見到天上的神以及天上的眷屬，他們也不能見到我，我為什麼還要去園林遊玩享樂呢？快點把車趕回宮裡，我應當思考。』當時駕車的人，聽了太子這樣的話后，就調轉車頭，返回宮中。當時太子到了宮內，端坐思考：『我一定會死，既然還不能超越死亡的規律。』他默默地思考，像這樣思考：『世間的果報，最終都會歸於無常。』而太子剛要進宮的時候，有一個沒有智慧的愚癡相士，站在國王宮門外，仔細地觀察太子的面容，上下打量他作為丈夫的相貌，大聲喊道：『你們這些人都要知道！從今天起，七天之內，這位太子，七寶自然會成就來應。』當時凈飯王問駕車的人說：『你這個善於駕車的人！引導太子去園林，他是否稱心，享受快樂了嗎？』駕車的人長跪著回答國王說：『大王！您應該知道太子今天出去，沒有去園林。』當時，凈飯王問駕車的人說：『太子為什麼不去園林？』駕車的人回答說：『大王！請您聽我說！太子出宮，在路上，看見一個死人躺在床上，四個人抬著，甚至親屬，圍繞著哭泣，看見后就返回宮內，思考著不快樂。』當時凈飯王聽了這些話后，心裡想：『阿私陀仙的預言必定是真的。太子不要再捨棄我出家，我現在可以增加太子五欲的享受，讓他沉迷其中，不要讓他出家。』當時，凈飯王給太子增加了各種服飾玩物，非常充足。還有偈語說： 『無量劫海的功德修行，太子因為看見了將死之人，心中非常悵惘憂愁，返回宮內思考著死亡。過去安置在這座城裡的宮殿非常美妙，太子年少盛壯，容貌端莊，五欲享受非常稱心，仍然在千目歡喜苑。』

English version: The prince then asked the skilled charioteer, 'What is a corpse?' The charioteer replied, 'Great Prince! This person has relinquished their worldly life, has no more power or virtue, and is now like stone or wood, like a wall, with no difference. They have abandoned all relatives and friends, and only their spirit has gone to the other world. From now on, they will never see their parents, siblings, spouse, or family again. Such relatives are separated by life and death, and will never meet again, hence the name corpse.' He then spoke a verse to the prince: 'Having relinquished the mind and all senses, the corpse is without consciousness, like wood or stone. Relatives wail and temporarily surround it, but love and affection are forever separated here.' The prince then asked the skilled charioteer, 'O skilled charioteer! Will I also experience this death? And have I transcended this law of death?' The charioteer replied, 'Great Prince! Your noble body cannot escape this law of death. In this world, whether celestial beings or humans, all relatives and acquaintances will experience such separations, where they cannot see us, and we cannot see them.' He then spoke a verse: 'All beings share this fate of ending, celestial beings and humans, noble and humble, are all equal. Though living in good or evil realms, when impermanence arrives, there is no difference.' At that time, upon hearing this, the prince said to the charioteer, 'If my body is also subject to death, and the law of death has not passed, and I cannot see the celestial beings and their families, nor can they see me, why should I go to the garden to play and enjoy myself? Quickly turn the chariot back to the palace, I must contemplate.' Upon hearing the prince's words, the charioteer turned the chariot back to the palace. When the prince arrived at the palace, he sat in contemplation, 'I will surely die, since I have not yet transcended the law of death.' He silently pondered, thinking, 'The consequences of the world will ultimately return to impermanence.' As the prince was about to enter the palace, an ignorant and foolish fortune teller stood outside the king's palace gate, carefully observing the prince's face, examining his features as a man, and loudly proclaimed, 'All of you should know! From today, within seven days, this prince will naturally be endowed with the seven treasures.' At that time, King Suddhodana asked the charioteer, 'O skilled charioteer! Did you guide the prince to the garden, and did he find it pleasing and enjoyable?' The charioteer knelt and reported to the king, 'Great King! You should know that the prince went out today, but did not go to the garden.' Then, King Suddhodana asked the charioteer, 'Why did the prince not go to the garden?' The charioteer replied, 'Great King! Please listen! The prince left the palace, and on the way, he saw a dead person lying on a bed, carried by four people, with relatives surrounding and weeping. Upon seeing this, he returned to the palace, contemplating with unease.' Upon hearing these words, King Suddhodana thought, 'The prophecy of Asita must be true. The prince must not leave me to become a monk. I will now increase the prince's enjoyment of the five desires, so that he becomes attached to them and does not leave home.' At that time, King Suddhodana provided the prince with various clothes and playthings in abundance. And there is a verse that says: 'After countless kalpas of meritorious practice, the prince, upon seeing a dying person, felt great disappointment and sorrow, and returned to the palace to contemplate death. The palace, once beautifully placed in this city, the prince, in his prime, with a dignified appearance, enjoyed the five desires to his heart's content, yet he remained in the Thousand-Eyed Joy Garden.'

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「如是次第，太子在於宮內，具足而受五欲，恣意歡喜。

佛本行集經耶輸陀羅夢品第二十上

「爾時，作瓶天子見太子出觀死屍，回厭離世間五欲之事，還宮內坐，經六日後，復更如是。重思惟言：『此之護明菩薩大士，以著五欲，心迷放逸，不肯棄捐。今時已至，護明菩薩應須速疾舍離出家，我今可為作勸請緣。』時，作瓶天子為發太子出家心故，亦是作瓶天子宿福因緣感動，自令太子興意，欲向園林內游。

「爾時，太子召喚馭者而敕之言：『謂善馭者！急嚴駕乘，我欲入園。』馭者受命，即往啟奏凈飯王言：『大王！當知太子今欲出向園林遊戲觀看。』時，凈飯王敕令清凈種種莊嚴迦毗羅城，如前不異，乃至振鐸，告城內言：『莫使一人在太子前，老病及死，六根不具，令太子見，生厭離心。』馭者受教，進好賢車，太子知時，即坐車上，威德尊重，從城北門引駕而去。

「爾時，作瓶天子以神通力，去車不遠，于太子前，化作一人，剃除鬚髮，著僧伽梨，偏袒右肩，手執錫杖，左掌擎缽，在路而行。太子見已，問馭者言：『謂善馭者！此是何人？在於我前，威儀整肅，行步徐庠，直視一尋，不觀左右，執心持行，不似餘人；剃髮剪髭，衣色純赤，以樹皮染，不同白衣，缽色紺光，猶如石黛。』時，作瓶天子以神通力，教彼馭者白太子言：『大聖太子！此人名為出家之人。』太子復問彼馭者言：『稱出家者，此行何行？』馭者報言：『大聖太子！此人恒常行善法行，遠離非行，善平等行，善佈施行，善調諸根，善伏自身，善與無畏，能於一切諸眾生邊生大慈悲，善不恐怖于諸眾生，善不殺害於諸眾生，善能護念于諸眾生。太子！以如是故，名為出家。』太子復問彼馭者言：『汝善馭者！此人善能造作諸業。何以故？言法行者，此是善行，乃至善能不害眾生。是故汝今將車向彼出家人邊。』馭者承命，白太子言：『如太子敕。』即引車向出家人所。是時太子至已咨問彼出家人，作如是言：『尊者大士！汝是何人？』時作瓶天子以神通力，教彼出家剃髮之人，報太子言：『太子！我今名為出家之人。』太子復問：『仁者！何故名出家人？』彼復報言：『太子！我見一切世間諸行，儘是無常

現代漢語譯本 『就這樣，太子在宮中，充分地享受著五種慾望，恣意地歡喜。 《佛本行集經·耶輸陀羅夢品》第二十上 『那時，作瓶天子看到太子出城觀見死屍，回宮后厭惡世間的五欲之事，在宮內坐了六天後，又像之前那樣。他再次思索道：『這位護明菩薩大士，因為執著於五欲，心迷放縱，不肯捨棄。現在時機已到，護明菩薩應該儘快捨棄世俗出家，我應該為他創造勸說的因緣。』當時，作瓶天子爲了引發太子出家的心，也是作瓶天子宿世福報因緣的感應，使太子自己產生了去園林遊玩的想法。 『那時，太子召喚馭者並命令他說：『好馭者！快點準備好車駕，我要去園林。』馭者接受命令，立即去稟告凈飯王說：『大王！請知曉，太子現在想要出城去園林遊玩觀賞。』當時，凈飯王命令將迦毗羅城清掃乾淨，並進行各種裝飾，和之前一樣，甚至敲響鈴鐺，告知城內的人說：『不要讓任何人在太子面前出現，無論是年老、生病、死亡，還是六根不全的人，都不要讓太子看見，以免他產生厭離之心。』馭者接受教誨，準備好精美的車駕，太子知道時機已到，就坐上車，威嚴莊重，從城北門出發。 『那時，作瓶天子用神通力，在離車不遠的地方，在太子面前，化作一個人，剃除了鬚髮，穿著僧伽梨，袒露右肩，手持錫杖，左手拿著缽，在路上行走。太子看見后，問馭者說：『好馭者！這是什麼人？在我面前，威儀整肅，行走緩慢，目光直視前方，不看左右，專心致志地行走，不像其他人；剃了頭髮和鬍鬚，衣服顏色純紅，用樹皮染色，和白衣不同，缽的顏色是深藍色，像石黛一樣。』當時，作瓶天子用神通力，教馭者告訴太子說：『偉大的太子！這個人名叫出家之人。』太子又問馭者說：『稱作「出家」的人，他們修行什麼？』馭者回答說：『偉大的太子！這個人經常修行善法，遠離惡行，平等地對待一切，樂於佈施，調伏自己的感官，降伏自身，給予他人無畏，能對一切眾生生起大慈悲心，不恐嚇眾生，不殺害眾生，善於護念眾生。太子！因此，他們被稱為出家之人。』太子又問馭者說：『好馭者！這個人善於造作各種善業。為什麼呢？說修行善法，這是善行，乃至善於不傷害眾生。所以你現在把車駕趕到那位出家人身邊。』馭者接受命令，告訴太子說：『遵照太子您的命令。』就將車駕趕到出家人身邊。這時，太子到了之後，詢問那位出家人，這樣說道：『尊者大士！您是什麼人？』當時，作瓶天子用神通力，教那位剃髮之人回答太子說：『太子！我現在是出家之人。』太子又問：『仁者！為什麼叫出家人？』他回答說：『太子！我看到世間一切事物，都是無常的』

English version 'Thus, the prince, within the palace, fully enjoyed the five desires, indulging in pleasure at will.' 'The Sutra of the Buddha's Original Acts, Chapter Twenty, The Dream of Yashodhara' 'At that time, the Making-Vessel Deva saw the prince go out and observe a corpse, return to the palace disgusted with the five desires of the world, and sit in the palace for six days, after which he was the same as before. He thought again: 『This Bodhisattva, Protector of Light, is attached to the five desires, his mind is confused and unrestrained, and he is unwilling to give them up. Now the time has come, the Bodhisattva, Protector of Light, should quickly abandon the world and leave home. I should create the conditions for him to be persuaded.』 At that time, the Making-Vessel Deva, in order to inspire the prince's mind to leave home, and also due to the karmic conditions of his past blessings, caused the prince himself to have the idea of going to the garden to play. 'At that time, the prince summoned the charioteer and ordered him, saying: 『Good charioteer! Quickly prepare the carriage, I want to go to the garden.』 The charioteer accepted the order and immediately went to report to King Suddhodana, saying: 『Great King! Please know that the prince now wants to go out to the garden to play and observe.』 At that time, King Suddhodana ordered the city of Kapilavastu to be cleaned and decorated in various ways, as before, even ringing the bells, and telling the people in the city: 『Do not let anyone appear before the prince, whether they are old, sick, dying, or have incomplete faculties, do not let the prince see them, lest he develop a mind of aversion.』 The charioteer accepted the instructions, prepared a fine carriage, and the prince, knowing the time was right, sat in the carriage, majestic and dignified, and set off from the north gate of the city. 'At that time, the Making-Vessel Deva, using his supernatural power, not far from the carriage, transformed himself into a person in front of the prince, with his hair and beard shaved, wearing a sanghati robe, with his right shoulder exposed, holding a staff in his hand, and carrying a bowl in his left hand, walking on the road. When the prince saw him, he asked the charioteer, saying: 『Good charioteer! Who is this person? In front of me, his demeanor is solemn, his walk is slow, his eyes are fixed straight ahead, not looking left or right, walking with concentration, unlike other people; his hair and beard are shaved, the color of his clothes is pure red, dyed with tree bark, different from white clothes, and the color of his bowl is dark blue, like stone ink.』 At that time, the Making-Vessel Deva, using his supernatural power, taught the charioteer to tell the prince: 『Great Prince! This person is called a renunciate.』 The prince then asked the charioteer: 『What do those called 「renunciates」 practice?』 The charioteer replied: 『Great Prince! This person constantly practices good deeds, avoids evil deeds, treats everyone equally, is generous in giving, subdues his senses, conquers himself, gives fearlessness to others, can generate great compassion for all beings, does not frighten beings, does not kill beings, and is good at protecting beings. Prince! Therefore, they are called renunciates.』 The prince then asked the charioteer: 『Good charioteer! This person is good at creating various good deeds. Why? Saying that they practice good deeds, this is a good practice, even to the point of not harming beings. Therefore, you should now drive the carriage to that renunciate.』 The charioteer accepted the order and told the prince: 『As you command, Prince.』 He then drove the carriage to the renunciate. At this time, after the prince arrived, he asked the renunciate, saying: 『Venerable Great One! Who are you?』 At that time, the Making-Vessel Deva, using his supernatural power, taught the shaved person to answer the prince: 『Prince! I am now a renunciate.』 The prince then asked: 『Reverend One! Why are you called a renunciate?』 He replied: 『Prince! I see that all things in the world are impermanent.』

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。觀如是已，舍於一切世俗眾事，遠離親族，求解脫故，舍家出家，作是思惟：「行何方便，能活諸命？此事知足，善行法行，乃至善能不行殺害一切諸命。」太子！以如是故我名出家。』太子又言：『仁者所為此業大善，汝若能觀一切諸行是無常法，能知如是，乃至善與一切眾生無怖畏者，乃至心能不起殺害於諸眾生，又能活命施其安隱。』而有偈言：

「『觀見世間是滅法，　　欲求無盡涅槃處， 怨親已作平等心，　　世間不行欲等事。 隨依山林及樹下，　　或復冢間露地居， 舍於一切諸有為，　　諦觀真如乞食活。』

「爾時太子為敬法故，從車而下，徒步向彼出家人所，頭面頂禮彼出家人，三匝圍繞，還上車坐，即敕馭者，回還宮中。是時宮內，有一婦人，名曰鹿女，遙見太子歸來入宮，因於欲心而說偈言：

「『凈飯大王受快樂，　　摩訶波阇無憂愁， 宮內婇女極姝妍，　　誰能當此聖子處？』

「爾時太子聞此所說偈頌聲已，遍體戰慄，淚下如雨，心內愛樂涅槃之處，清凈諸根，趣向涅槃，而作是言：『我今應當取彼涅槃，我今應當證彼涅槃，我今應當行彼涅槃，我今應當住彼涅槃。』

「爾時凈飯王在宮殿內，諸臣百官左右圍繞，太子忽然入到王邊，合十指掌，曲躬而立，白父王言：『唯愿大王！今可聽我，我欲出家，志求涅槃。大王！當知一切眾生，皆有別離。』時，凈飯王聞其太子作是言已，如象搖樹，遍體戰動，支節怡解，淚下盈目，語聲嗚咽，報太子言：『我子太子！此意且停，子今非是此出家時。我亦曾經年少之時，諸根動時，而亦未見世間眾患，不行法行，又亦未曾見諸惡欲，而行苦行。子起是心，甚不堪忍。我子童子！年少之時，心意未定，諸根未伏，而欲住彼阿蘭若時，不堪苦行。我子童子！待我年老，我若時至，欲行法行，我當舍國付子王位，而入空閑，行於苦行。我子童子！若子反逆，不順我心，違我語言，行於法行；子于現世，得不善法，以違尊語。是故我子！此精進心，且急舍離，住于宮中，安意家內，行於俗法。我子童子！凡世間人，先須受於五欲之樂，然後發意，向出家心。』太子報言：『大王！今者不可得障子出家心

現代漢語譯本：觀察到這樣的情況后，他捨棄一切世俗的事務，遠離親族，爲了尋求解脫，舍家出家，心中思量：『用什麼方法才能維持生命？這件事要知足，要善於奉行正法，乃至要善於不殺害一切生命。』太子！因為這個緣故，我才被稱為出家。』太子又說：『仁者所做的這件事非常善妙，你如果能觀察到一切諸行都是無常的，能明白這個道理，乃至能讓一切眾生沒有恐懼，乃至心中不起殺害眾生的念頭，又能維持生命，給予他們安穩。』於是有偈頌說： 『觀察到世間是會滅亡的，想要尋求無盡的涅槃之處，對怨恨和親近的人都已平等對待，在世間不行淫慾等事。 隨處依靠山林和樹下，或者在墳墓間、露天居住，捨棄一切有為法，諦觀真如，乞食為生。』 當時，太子爲了尊敬佛法，從車上下來，徒步走向那位出家人，頭面頂禮那位出家人，繞行三圈，然後回到車上坐下，立即命令馭者，返回宮中。這時，宮中有一位名叫鹿女的婦人，遠遠看見太子返回宮中，因為慾念而說了偈頌： 『凈飯大王享受快樂，摩訶波阇沒有憂愁，宮中的美女非常美麗，誰能比得上這位聖子呢？』 當時，太子聽到這首偈頌的聲音后，全身戰慄，淚如雨下，心中愛慕涅槃的境界，清凈諸根，趨向涅槃，於是說道：『我現在應當取得涅槃，我現在應當證得涅槃，我現在應當修行涅槃，我現在應當安住于涅槃。』 當時，凈飯王在宮殿內，被眾臣百官左右圍繞，太子忽然來到國王身邊，合起十指，彎腰站立，對父王說：『希望大王！現在可以允許我，我想要出家，立志尋求涅槃。大王！應當知道一切眾生，都有離別的時候。』當時，凈飯王聽到太子說這些話后，像大象搖動樹木一樣，全身顫抖，肢體鬆懈，淚水盈滿眼眶，聲音嗚咽，對太子說：『我的兒子太子！這個想法先停一停，你現在不是出家的時候。我也曾經年少的時候，諸根發動的時候，也沒有看到世間的各種憂患，沒有奉行正法，也沒有看到各種惡欲，而修行苦行。你產生這樣的想法，我實在難以忍受。我的兒子童子！年少的時候，心意不定，諸根沒有調伏，就想要住在阿蘭若，難以忍受苦行。我的兒子童子！等我年老的時候，如果時機到了，想要奉行正法，我將把國家交給你的王位，然後進入空閑的地方，修行苦行。我的兒子童子！如果你違揹我的意願，不聽我的話，違揹我的語言，去修行正法；你在現世，會得到不好的結果，因為違背了長輩的話。所以我的兒子！這個精進的心，先暫時放下，住在宮中，安心在家，奉行世俗的法。我的兒子童子！凡是世間的人，先要享受五欲的快樂，然後才發心，想要出家。』太子回答說：『大王！現在不能阻止我出家的心。』

English version: Having observed this, he abandoned all worldly affairs, distanced himself from relatives, and, seeking liberation, left his home to become a monk, thinking: 'What means can I use to sustain life? This matter should be approached with contentment, practicing the Dharma well, and even being skilled in not killing any living beings.' Prince! For this reason, I am called a renunciate.' The prince then said: 'What you have done is very good, if you can observe that all phenomena are impermanent, understand this, and even bring all beings to a state of fearlessness, and even if your mind does not give rise to the thought of killing any living beings, and you can also sustain life and give them peace.' Then there is a verse that says: 'Observing that the world is subject to destruction, seeking the endless place of Nirvana, having treated enemies and loved ones equally, not engaging in desires and other such things in the world. Relying on mountains and forests, or under trees, or living in graveyards or in open spaces, abandoning all conditioned things, contemplating the true nature, and living by begging for food.' At that time, the prince, out of respect for the Dharma, got out of the chariot and walked towards the renunciate, bowed his head to the renunciate, circumambulated him three times, then returned to the chariot and sat down, immediately ordering the charioteer to return to the palace. At this time, there was a woman in the palace named Deer Woman, who saw the prince returning to the palace from afar, and because of desire, she spoke a verse: 'King Suddhodana enjoys happiness, Mahapajapati has no worries, the palace women are extremely beautiful, who can compare to this holy son?' At that time, when the prince heard the sound of this verse, his whole body trembled, tears fell like rain, his heart longed for the state of Nirvana, his senses were purified, and he turned towards Nirvana, and said: 'Now I should attain Nirvana, now I should realize Nirvana, now I should practice Nirvana, now I should abide in Nirvana.' At that time, King Suddhodana was in the palace, surrounded by ministers and officials, when the prince suddenly came to the king's side, put his palms together, bowed and stood, and said to his father: 'May the great king! Now allow me, I want to leave home, determined to seek Nirvana. Great king! You should know that all beings have times of separation.' At that time, when King Suddhodana heard his son the prince say these words, he trembled all over like an elephant shaking a tree, his limbs loosened, tears filled his eyes, and his voice choked with sobs, he said to the prince: 'My son, the prince! Put this idea on hold for now, this is not the time for you to leave home. I too was once young, when my senses were active, and I did not see the various sufferings of the world, nor did I practice the Dharma, nor did I see the various evil desires, and practice asceticism. It is unbearable for me that you have this thought. My son, child! When you are young, your mind is not settled, your senses are not subdued, and you want to live in the wilderness, it is unbearable to practice asceticism. My son, child! When I am old, if the time comes, and I want to practice the Dharma, I will give the kingdom to your throne, and then enter a secluded place, and practice asceticism. My son, child! If you rebel, do not obey my will, disobey my words, and practice the Dharma; in this life, you will receive bad results, because you have disobeyed your elders. Therefore, my son! This diligent mind, put it aside for now, stay in the palace, be at peace at home, and practice worldly ways. My son, child! All people in the world must first enjoy the pleasures of the five desires, and then develop the intention to leave home.' The prince replied: 'Great king! Now it is impossible to obstruct my mind from leaving home.'

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。何以故？譬如有人，從彼焚燒熾然猛焰火宅之中欲走出者，此是健人，不可遮斷。大王！諸有生者，會有別離。若人覺知世間之中，皆有別離而不能捐別離法者，此非善利。又如有人，作事不成，死時將至，而不疾為，此非善智。』即為父王，而說偈言：

「『若睹一切決無常，　　諸有之法終散壞， 寧忍世間諸親別，　　死命欲至事須成。』

「時凈飯王更復慇勤重語太子：『我子童子！決定不得舍我出家。』又諸大臣，依昔世論，各以所見，諫太子言：『大聖太子！可不聞乎？劫初已來，韋陀論中，昔諸王輩，年少之時，各在自境，如法治化，至年老時，嫡胄相承，各將世子，以紹王位，然後向山，修行法行。以是義故，大聖太子！不得獨違先王之法。』時，凈飯王聞諸大臣作是語已，淚下如雨，一心諦觀太子之面，眼睛不瞬。是時太子，心內狐疑，憂愁不樂，還入宮中。太子至宮，諸婇女等，遙見太子，皆悉歡喜，從坐而起，或手合掌，或面嬌姿，或舞或歌，或身承奉。見太子坐，各以欲心，妭態熾盛，圍繞太子，相共娛樂，如自在天在於宮內，威德巍巍，眾相顯爀，歡樂亦然。

「爾時，太子以共同生諸相諸好，一齊等者，恒常莊嚴，日夜遊戲。又見太子如是諸相顯爀炳著，心生如是希有之想，此是月天自下於地。彼等婇女，見於太子如是相貌，極起羨心，或復揚眉，或有目視，或口察語，或手相招，以是太子威神力故，令其欲心不能熾盛，復不能笑，太子亦從父王邊出。時，凈飯王即喚馭者，而告之言：『謂善馭者！太子不至彼園林乎？』馭者報言：『大王！當知！太子欲向彼園林中，于其半道，見有一人，剃除鬚髮，身服染衣，執杖持缽，見彼人已，回車入宮，端坐思惟。』

「爾時，凈飯王聞是語已如是思惟：『大仙私陀言不虛妄，定恐太子舍家出家，我今更可增益五欲，令其染著勿使出家。』時，凈飯王更加五欲，教住宮內，心受快樂，不許出家，重說偈言：

「『太子道見出家人，　　身體著衣樹皮染， 睹已志求無上道，　　深心唯樂在出家。 觀老病死苦無邊，　　又見出家乞食活， 厭離世間舍三患，　　慕樂解脫求無為。 生老病死諸瘡疣，　　太子欲離彼等苦， 道上見彼出家者，　　心生大喜此是真

現代漢語譯本：『為什麼呢？譬如有人，從那燃燒著熊熊烈焰的火宅中想要走出來，這個人是強健的，不可阻擋。大王！凡是有生命的，終究會有別離。如果有人覺知世間一切都有別離，卻不能捨棄別離的法則，這不是好的利益。又如有人，做事沒有完成，死亡將要來臨，卻不趕緊去做，這不是明智之舉。』於是為父王說了偈語： 『如果看到一切都是無常的，所有有為之法終將散壞，寧可忍受世間親人的離別，死亡將至，事情必須完成。』 當時，凈飯王更加慇勤地對太子說：『我的孩子，你絕對不能捨棄我出家。』各位大臣也根據以往的世俗理論，各自發表見解，勸諫太子說：『偉大的太子！您難道沒有聽說嗎？從劫初以來，《韋陀論》中記載，以前的各位國王，在年輕的時候，都在自己的領土上，依法治理國家，等到年老的時候，嫡系後代繼承王位，各自將世子立為繼承人，然後才到山中修行佛法。因為這個緣故，偉大的太子！您不能違背先王的法則。』當時，凈飯王聽到各位大臣這樣說，眼淚像雨一樣落下，一心一意地看著太子的臉，眼睛都不眨一下。這時，太子心中疑惑，憂愁不樂，回到宮中。太子回到宮中，各位宮女遠遠地看見太子，都非常高興，從座位上站起來，有的雙手合掌，有的面露嬌媚，有的跳舞，有的唱歌，有的上前服侍。看見太子坐下，各自以慾望之心，妖嬈姿態更加強烈，圍繞著太子，一起娛樂，就像自在天在宮中一樣，威德顯赫，儀態莊嚴，歡樂也是如此。 那時，太子因為與生俱來的各種相好，都一樣莊嚴，日夜嬉戲。又看到太子這些相貌如此顯赫，心中產生如此稀有的想法，認為這是月天自己降臨到地上。那些宮女，看到太子如此相貌，非常羨慕，有的揚起眉毛，有的注視著，有的用口說話，有的用手招引，因為太子的威神力，使她們的慾望不能強烈，也不能笑出來，太子也從父王那裡出來。當時，凈飯王就叫來馭者，告訴他說：『喂，好馭者！太子沒有去園林嗎？』馭者回答說：『大王！您應該知道！太子想要去園林，在半路上，看見一個人，剃除了鬚髮，身穿染色的衣服，拿著杖和缽，看見那個人后，就回車入宮，端坐思惟。』 當時，凈飯王聽到這話后，這樣思惟：『大仙私陀說的話不是虛妄的，一定擔心太子舍家出家，我現在可以增加五欲，讓他沉迷其中，不要出家。』當時，凈飯王增加了五欲，讓太子住在宮中，享受快樂，不允許他出家，又說了偈語： 『太子在路上看見出家人，身體穿著樹皮染色的衣服，看到后就立志追求無上之道，內心只喜歡出家。看到老、病、死苦無邊，又看到出家人乞食為生，厭離世間，捨棄三患，羨慕解脫，追求無為。生、老、病、死這些瘡疤，太子想要離開這些痛苦，在路上看到出家人，心中非常歡喜，這才是真理。』

English version: 'Why is that? For example, if someone wants to get out of a burning house with fierce flames, this person is strong and cannot be stopped. Your Majesty! All living beings will eventually experience separation. If a person is aware that everything in the world involves separation but cannot abandon the law of separation, this is not a good benefit. Also, if someone has not completed their work and death is approaching, but they do not hurry to do it, this is not wise.' Then he spoke a verse to his father: 'If one sees that everything is impermanent, and all conditioned things will eventually decay, one should rather endure the separation from loved ones in the world, for when death is near, things must be accomplished.' At that time, King Suddhodana spoke to the prince even more earnestly: 'My child, you must not leave me to become a monk.' The ministers also, based on past worldly theories, each expressed their views, advising the prince: 'Great Prince! Have you not heard? Since the beginning of the kalpa, as recorded in the Vedas, the former kings, when they were young, each governed their own territories according to the law. When they grew old, their direct descendants inherited the throne, and each appointed their sons as successors, and then they went to the mountains to practice the Dharma. For this reason, Great Prince! You must not violate the laws of the former kings.' At that time, King Suddhodana, hearing the ministers say this, shed tears like rain, and gazed intently at the prince's face, without blinking his eyes. At this time, the prince was doubtful, worried, and unhappy, and returned to the palace. When the prince arrived at the palace, the palace women, seeing the prince from afar, were all very happy. They rose from their seats, some with their hands clasped, some with charming faces, some dancing, some singing, and some offering their services. Seeing the prince sit down, each with desires in their hearts, their seductive postures became more intense, surrounding the prince, and enjoying themselves together, just like the gods in the heavens, with majestic power, dignified appearance, and great joy. At that time, the prince, because of his innate good qualities, was always adorned with equal splendor, playing day and night. Seeing the prince's appearance so radiant, they had such rare thoughts, thinking that this was the moon god himself descending to earth. Those palace women, seeing the prince's appearance, were extremely envious, some raising their eyebrows, some gazing, some speaking, and some beckoning with their hands. Because of the prince's divine power, their desires could not become intense, and they could not laugh. The prince also left his father's side. At that time, King Suddhodana called the charioteer and told him: 'Hey, good charioteer! Has the prince not gone to the garden?' The charioteer replied: 'Your Majesty! You should know! The prince wanted to go to the garden, but on the way, he saw a person who had shaved his head and beard, wearing dyed clothes, holding a staff and a bowl. After seeing that person, he turned the chariot back to the palace and sat in contemplation.' At that time, King Suddhodana, hearing these words, thought: 'The words of the great sage Asita are not false. I am definitely worried that the prince will leave home to become a monk. Now I can increase the five desires, so that he will be immersed in them and not leave home.' At that time, King Suddhodana increased the five desires, had the prince stay in the palace, enjoy happiness, and did not allow him to leave home. He also spoke a verse: 'The prince saw a monk on the road, wearing clothes dyed with tree bark. After seeing him, he resolved to seek the supreme path, his heart only desiring to leave home. Seeing the endless suffering of old age, sickness, and death, and seeing monks begging for food, he became disgusted with the world, abandoned the three afflictions, longed for liberation, and sought non-action. The sores of birth, old age, sickness, and death, the prince wanted to leave these sufferings. Seeing a monk on the road, his heart was very happy, for this is the truth.'

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。 欲舍貪等諸恚根，　　我應剃除入山藪， 太子欲求至真法，　　見彼沙門大喜歡。 乘善駟馬調御車，　　欲出三界故觀苑， 半路見彼舍俗服，　　心喜此是上菩提。』

「爾時，凈飯王，更為太子，廣設五欲所有功德，事事加益，悉使增多。復于舊宮城郭之外，四面周匝，守護牢防，別更筑于崇巨高壘，繞于舊院，坑塹極深，其墉堞頭，安置種種七寶羅網，羅網節目悉懸鳴鈴，宮合門扉，嚴加禁衛。晨夕出入開闔之時，使有大聲，聞徹四遠門外。復置無量兵車象馬，及人團隊相捉，皆被鞍甲，悉使精牢。其次，復于宮院之外，安置無量百千壯士，形容端正，可喜無雙，悉能破他所有怨敵。身帶甲冑，手執三叉弓箭長刀戟槊镩棒，諸如是等種種武仗，防護太子，內外城門。復教宮內，嚴加約敕，諸婇女等，晝夜莫停，奏諸音樂，顯現一切娛樂之事。所有女人幻惑之能，悉皆顯現，以欲枷縛，使著欲心，勿捨出家。

佛本行集經卷第十六

隋天竺三藏阇那崛多譯耶輸陀羅夢品下

「爾時，國師有於一子，名優陀夷(隋言聰辯)，聰明智慧，眾論辯巧。時凈飯王即遣喚彼優陀夷來，來已王語作如是言：『汝優陀夷！黠慧多智，今可往侍悉達太子，以方便力，教我太子，令心安隱，愛樂宮中，勿使厭離舍欲出家。』時凈飯王更復召喚一切釋種眷屬聚集，而語之言：『汝等宗族！我意疑慮，悉達決定不住家居。汝等今者佐助於我，作何方便令其不離？』時諸釋種報大王言：『我等詳共守護太子，其有何力能強出家？』

「爾時，凈飯王及諸釋種，于迦毗羅城東門外，安置五百勇健童子，善能用兵，巧解神射，多有方便，悉皆大力，猶如壯士，力敵少雙；一一童子，有五百車而自圍繞；一一車邊，復有五百勁捷壯夫，各各圍繞。如是次第，南西北門，亦復如是，乃至各有五百人防，如上所說。復有宿老諸釋大臣，悉皆各住十字街巷四衢道頭，遞共守護悉達太子。時，凈飯王別置五百最勝壯健諸釋侍官，其身悉皆帶持鎧甲，乘象乘馬，四面圍繞凈飯王宮，各各在於合門內外，通夜持更。

「爾時，國大夫人摩訶波阇波提憍曇彌，在於宮內，集聚婇女而語之言：『汝等當知！從今已去晝夜莫睡，將諸明寶，置高幢上，勿令夜暗

現代漢語譯本：『爲了捨棄貪婪等嗔恚的根源，我應當剃除鬚髮，進入山林隱居。太子爲了尋求至真的佛法，見到那些沙門非常歡喜。他駕馭著良馬，乘坐著調御的車子，想要出離三界，所以觀賞園林。半路上見到那些捨棄世俗服飾的人，心中歡喜，認為這才是至上的菩提之道。』 『那時，凈飯王爲了太子，更加廣泛地設定了五欲的各種功德，事事都加以增加，使之更加豐富。又在舊宮城郭之外，四面環繞，嚴密守護，另外修築了高大的堡壘，環繞著舊的宮院，壕溝極深，在城墻上安置了各種七寶羅網，羅網的每個節點都懸掛著鳴鈴，宮門緊閉，嚴加戒備。早晚出入開關門的時候，都要發出巨大的聲響，遠近都能聽到。又設定了無數的兵車、象馬，以及成隊的士兵，都披著鎧甲，非常精良。其次，又在宮院之外，安置了無數百千名強壯的武士，容貌端正，令人喜愛，無人能比，都能擊破所有怨敵。他們身穿鎧甲，手持三叉戟、弓箭、長刀、戟、槊、镩棒等各種武器，守護著太子，內外城門。又教導宮內，嚴加約束，讓那些宮女們晝夜不停地演奏各種音樂，展現一切娛樂之事。所有女人的迷惑之術，都全部展現出來，用慾望來束縛他，使他沉迷於慾望，不要捨棄出家。』 《佛本行集經》卷第十六 隋朝天竺三藏阇那崛多譯《耶輸陀羅夢品下》 『那時，國師有一個兒子，名叫優陀夷（隋朝話叫聰辯），聰明智慧，辯論技巧高超。當時，凈飯王就派人叫優陀夷來，來后，國王對他說：『你優陀夷！聰明多智，現在可以去侍奉悉達太子，用方便的手段，教導我的太子，使他內心安穩，喜愛宮中的生活，不要厭惡而捨棄慾望出家。』當時，凈飯王又召集所有釋迦族的親屬聚集，對他們說：『你們這些宗族！我心中擔憂，悉達必定不會安於在家。你們現在幫助我，想什麼辦法讓他不離開？』當時，那些釋迦族人回答大王說：『我們一起詳細地守護太子，他有什麼力量能強行出家？』 『那時，凈飯王和那些釋迦族人，在迦毗羅城的東門外，安置了五百名勇猛健壯的童子，他們善於用兵，精通射箭，有很多方法，都很有力量，就像壯士一樣，力量很少有人能比得上；每一個童子，都有五百輛戰車圍繞著他；每一輛戰車旁邊，又有五百名強壯敏捷的士兵，各自圍繞著。像這樣依次，南、西、北門，也都是這樣，乃至各有五百人防守，就像上面所說的那樣。又有年老的釋迦族大臣，都各自住在十字街巷的四通八達的路口，輪流守護悉達太子。當時，凈飯王另外設定了五百名最優秀強壯的釋迦族侍官，他們身上都穿著鎧甲，騎著大象和馬，四面環繞著凈飯王的宮殿，各自在宮門內外，通宵輪流值班。 『那時，國大夫人摩訶波阇波提憍曇彌，在宮內，聚集宮女們對她們說：『你們應當知道！從今以後晝夜都不要睡覺，把明亮的寶物，放在高高的旗桿上，不要讓夜晚黑暗。』

English version: 'To abandon the roots of greed and anger, I should shave my head and enter the mountain wilderness. The prince, seeking the ultimate truth, was delighted to see those ascetics. He rode his fine horses and chariot, wanting to leave the three realms, so he observed the gardens. Halfway, seeing those who had abandoned worldly attire, his heart rejoiced, thinking this was the supreme path to enlightenment.' 'At that time, King Suddhodana, for the sake of the prince, further enhanced the merits of the five desires, adding to them in every way, making them even more abundant. He also had the old palace city surrounded on all sides, with strong defenses, and built towering fortresses around the old courtyards, with deep moats. On the ramparts, he placed various seven-jeweled nets, with bells hanging from each knot. The palace gates were tightly closed and heavily guarded. When the gates were opened and closed in the morning and evening, they made a great sound that could be heard far and wide. He also deployed countless chariots, elephants, horses, and teams of soldiers, all wearing armor, and very well-equipped. Furthermore, outside the palace courtyards, he stationed countless hundreds and thousands of strong warriors, with handsome appearances, pleasing to the eye, and unmatched in their ability to defeat all enemies. They wore armor and carried tridents, bows, arrows, long swords, halberds, spears, and clubs, and various other weapons, guarding the prince and the inner and outer city gates. He also instructed the palace to strictly command the palace women to play music day and night without stopping, displaying all kinds of entertainment. All the seductive arts of women were displayed, using desire to bind him, making him indulge in desires, and not abandon his home to become a monk.' The Sutra of the Collection of the Buddha's Past Deeds, Volume 16 Translated by the Indian Tripitaka Master Jnanagupta of the Sui Dynasty, 'The Chapter on Yashodhara's Dream, Part Two' 'At that time, the royal preceptor had a son named Udayin (called 'Clever Debater' in the Sui language), who was intelligent, wise, and skilled in debate. King Suddhodana summoned Udayin and said to him, 'You, Udayin! You are clever and wise. Now, go and serve Prince Siddhartha, and use your skillful means to teach my prince, so that his heart will be at peace, and he will love the palace life, and not be disgusted and abandon his desires to become a monk.' At that time, King Suddhodana also summoned all the Shakya clan members to gather and said to them, 'You, my kinsmen! I am worried that Siddhartha will definitely not stay at home. Now, help me, what can we do to prevent him from leaving?' The Shakya clan members replied to the king, 'We will carefully guard the prince together. What power does he have to force his way out?' 'At that time, King Suddhodana and the Shakya clan members stationed five hundred brave and strong youths outside the east gate of Kapilavastu. They were skilled in warfare, proficient in archery, had many methods, and were all very powerful, like strong warriors, with few who could match their strength. Each youth was surrounded by five hundred chariots, and each chariot was surrounded by five hundred strong and agile soldiers. In this way, the south, west, and north gates were also guarded, each with five hundred men, as described above. There were also elder Shakya ministers, each stationed at the crossroads of the streets, taking turns guarding Prince Siddhartha. At that time, King Suddhodana also appointed five hundred of the most outstanding and strong Shakya guards, all wearing armor, riding elephants and horses, surrounding King Suddhodana's palace on all sides, each stationed inside and outside the gates, taking turns on duty throughout the night.' 'At that time, the great queen mother, Mahaprajapati Gautami, gathered the palace women in the palace and said to them, 'You should know! From now on, do not sleep day or night. Place bright jewels on high banners, so that the night will not be dark.'

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。又復處處別然蘇油香燈蠟燭，恒教覆火，勿使滅無。諸門管鑰，好牢關閉，非時不得令人橫開。身體莊嚴，皆著瓔珞，各各連手，猶如鉤鎖相捉而住，圍繞太子，莫聽浪行。若執弓刀，或持叉棒，或拄㦸槊，如是坐立，或執或對，種種器仗，晝夜用心，勿令不覺太子行動。彼若出家，我宮空虛，無可娛樂。』

「時，優陀夷國師之子，侍衛太子，入儲宮內，見於太子住在殿中思惟而坐，宮內婇女皆悉默然。見如是已，語彼諸女，作如是言：『汝等一切巧解談論，語言戲謔，善承人意，變戚為歡，端正可憐，世間無比，各各自有如是𠆸能，今日云何默然而住？可忘失耶如是功能？應當如彼北郁單越國土所作莊嚴之事。又復汝等！堪為北方毗沙門天護世大王而作妃后，況復人間宮內不堪？汝等婇女！豈可令此太子離欲？若如汝等！猶能令于真正聖人教行五欲，況復今日不能令此釋迦太子染著世間？汝等婇女！能作美言，回怒令喜，巧取他心，婦人之身，所有方便，幻惑之術，假使女人亦能行欲，況復男兒不著汝等？若世間人，得共汝等同於一處，能不行欲，終無是處。』而說偈言：

「『汝等婇女輩，　　大有方便力， 巧能幻惑他，　　善示汝境界。 假使離欲人，　　真正諸仙等， 得見於汝者，　　必應生欲心。 況復此太子，　　觀汝等娛樂， 不能行五欲，　　終無有是處。』

「如是汝等！自境界中巧解方便，我見汝等，具足皆有如是方便，而遂不能令王太子于汝等邊欲心染著，我甚不悅。汝等更可人人加意，出巧方便，而令悉達太子見已，于汝等邊別生欲心，勿令厭離。汝等婇女！可不聞乎？昔迦尸國有一仙人，名提波耶那(隋言埏上生)，被孫陀梨淫女誑惑。而彼仙人如天無異，諸天猶尚不能奈何？被孫陀梨淫女惑故，隨彼步行，來入城中。又復，往昔有一仙人，名為獨角仙人之子，生小已來，未經欲事。當於彼時，有一淫女，名曰商多(隋言寂定)，誑惑彼仙，遂令失禪及五神通。又復昔有仙人，名曰毗商蜜多(隋言化支)，多時苦行，經於十年，無所啖食。當於彼時，有一淫女，名彌迦那(隋言一者)，極大端正，彼仙亦覆被其誑惑

現代漢語譯本：'還要在各處另外準備好蘇油、香油、燈和蠟燭，經常注意防止引發火災，不要讓它們熄滅。各道門的鑰匙，要好好地牢固地關好，不到時候不允許讓人隨便打開。身體要莊重，都佩戴瓔珞，每個人都手牽著手，像鉤鎖一樣互相連線著，圍繞著太子，不要讓他隨意走動。如果拿著弓箭刀劍，或者拿著叉棒，或者拄著戟矛，像這樣坐著或站著，或者拿著或者對著，各種各樣的武器，日夜用心，不要讓太子行動時沒有察覺。他如果出家，我的宮殿就空虛了，沒有什麼可以娛樂的。' 現代漢語譯本：'當時，優陀夷國師的兒子，侍衛太子，進入儲宮內，看見太子在殿中思考而坐，宮內的宮女們都沉默不語。看到這樣，就對那些宮女說，這樣說道：『你們一切都擅長談論，言語戲謔，善於揣摩人心，變悲為喜，端莊美麗，世間無與倫比，每個人都有這樣的才能，今天為什麼沉默不語呢？難道忘記了這樣的才能嗎？應該像北郁單越國土所做的那樣莊嚴。而且你們！可以成為北方毗沙門天護世大王的妃子，何況人間宮內不能勝任？你們這些宮女！難道能讓這位太子離開慾望？如果像你們這樣！還能讓真正的聖人修行五欲，何況今天不能讓這位釋迦太子迷戀世俗？你們這些宮女！能說好聽的話，使怒氣轉為喜悅，巧妙地獲取他人的心意，作為女人的身體，所有的方法，迷惑的手段，即使女人也能行淫慾，何況男子不迷戀你們？如果世間的人，能和你們同處一室，能不行淫慾，絕對沒有這樣的事。』於是說了偈語： 現代漢語譯本：『你們這些宮女們，有很大的方便之力，巧妙地能迷惑他人，善於展示你們的境界。即使是離欲的人，真正的諸仙等，如果見到你們，必定會生起慾望之心。何況這位太子，觀看你們的娛樂，不能修行五欲，絕對沒有這樣的事。』 現代漢語譯本：『像這樣你們！在自己的境界中巧妙地懂得方便，我看到你們，都具備這樣的方便，卻不能讓王太子對你們產生慾望，我非常不高興。你們可以更加用心，想出巧妙的辦法，讓悉達太子看到后，對你們產生特別的慾望，不要讓他厭離。你們這些宮女！難道沒有聽說嗎？以前迦尸國有一位仙人，名叫提波耶那（隋朝時譯為埏上生），被孫陀梨迷惑。而那位仙人像天人一樣，諸天都不能奈何他？被孫陀梨迷惑后，就跟隨她步行，來到城中。又，以前有一位仙人，名叫獨角仙人的兒子，從小到大，沒有經歷過淫慾之事。當時，有一位，名叫商多（隋朝時譯為寂定），迷惑了那位仙人，於是讓他失去了禪定和五神通。又，以前有一位仙人，名叫毗商蜜多（隋朝時譯為化支），長時間苦行，經過十年，沒有吃任何東西。當時，有一位，名叫彌迦那（隋朝時譯為一者），非常端正，那位仙人也被她迷惑了。

English version: 'Also, prepare separately Su oil, fragrant oil, lamps, and candles in various places, and constantly take care to prevent fires, and do not let them go out. The keys to all the doors should be securely locked, and no one should be allowed to open them casually before the proper time. The body should be dignified, all adorned with necklaces, each person holding hands, like hooks and chains connecting each other, surrounding the prince, and not allowing him to wander about. If they are holding bows and swords, or holding forks and sticks, or leaning on halberds and spears, sitting or standing like this, or holding or facing, all kinds of weapons, they should be vigilant day and night, and not let the prince move without being noticed. If he leaves home, my palace will be empty, and there will be nothing to enjoy.' English version: 'At that time, the son of the national teacher of Udayi, who was serving as a guard for the prince, entered the inner palace and saw the prince sitting in the hall in contemplation, while all the palace women were silent. Seeing this, he spoke to those women, saying: 『All of you are skilled in conversation, playful in speech, good at understanding people's minds, turning sorrow into joy, dignified and beautiful, unparalleled in the world, each of you has such abilities, why are you silent today? Have you forgotten such abilities? You should be as magnificent as the decorations made in the land of Uttarakuru. Moreover, you! You could be the consorts of the great guardian king Vaishravana of the north, let alone be competent in the human palace? You palace women! Can you allow this prince to leave desire? If you are like this! You can still make a true saint practice the five desires, let alone today you cannot make this Shakya prince become attached to the world? You palace women! You can speak sweet words, turn anger into joy, skillfully capture the hearts of others, as women, with all your methods, deceptive tricks, even women can engage in sexual desire, let alone men not be infatuated with you? If people in the world can be in the same place with you, and not engage in sexual desire, there is absolutely no such thing.』 Then he spoke in verse: English version: 『You palace women, have great power of skillful means, skillfully able to deceive others, good at showing your realm. Even those who are free from desire, true immortals and the like, if they see you, they will surely give rise to desires. Let alone this prince, watching your entertainment, not being able to practice the five desires, there is absolutely no such thing.』 English version: 『Like this, you! In your own realm, you skillfully understand the means, I see that you all possess such means, but you cannot make the prince have desire for you, I am very displeased. You can put more effort into it, come up with clever ways, so that when Prince Siddhartha sees you, he will develop special desires for you, and not be disgusted. You palace women! Have you not heard? In the past, in the country of Kashi, there was an immortal named Devayana (translated as 'born on the embankment' in the Sui dynasty), who was deceived by Sundari. And that immortal was like a celestial being, and even the gods could not do anything to him? After being deceived by Sundari, he followed her on foot and came into the city. Also, in the past, there was an immortal, the son of a one-horned immortal, who had never experienced sexual desire since he was young. At that time, there was a woman named Shanta (translated as 'tranquility' in the Sui dynasty), who deceived that immortal, and thus caused him to lose his meditation and five supernatural powers. Also, in the past, there was an immortal named Vishvamitra (translated as 'branch of transformation' in the Sui dynasty), who practiced asceticism for a long time, for ten years, without eating anything. At that time, there was a woman named Mikana (translated as 'one' in the Sui dynasty), who was extremely beautiful, and that immortal was also deceived by her.'

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。諸如是等大神仙人，多有被于諸淫婦女之所誑惑，牽取教行世欲之事，況復今日悉達太子，盛壯少年，身體柔軟。大王之子善解諸事，汝等至心承事供奉，令于汝等生染著心，勿使其斷王之體胤。

「彼等婇女，於國師子優陀夷邊聞是語已，向于太子，示現種種巧媚幻惑，令生增上勝妙欲心。或有婇女示現舞形，或有婇女出微妙聲唱頌歌贊，或作音樂，或出可笑奇異面形，或造百種語言辭句。或復有于太子之前示現逶迤巧妙行步，或復有將雜異種種妙好鮮華以奉太子，或作種種百和之香涂太子身，或於口中吹指造作種種鳥聲，或復咨白作如是言：『聖種王子！愿聽我等所作種種世俗欲情語言嘲調。』而王大子，在於宮內，聞如是等諸種欲戲，作是思惟：『世間之中，被于苦逼，所謂生老及病死等，惱患既然，不知厭離舍彼等苦，求歸依處。我今云何巧作方便，能捨此等世間諸苦生老病死？』又復彼等諸婇女輩，多種示現歌舞音聲，或複種種諸妙欲事，而彼悉達太子見已，不生希有戀著之心。時宮女中，有一婇女，自手將一末利華鬘，前出繫於太子頸下。而太子眼熟視不瞬，觀彼女人，即還自解末利華鬘，解已手持從窗牖中擲棄于外。

「時國師子優陀夷見太子端坐正念思惟，不著世間有為境界，又不染愛妙色聲香，如是見已，其優陀夷，聰明智慧，巧解種種殊方善論，諫太子言：『大聖太子！我被大王敕來至此友娛太子，我今咨白，愿太子聽，我以太子於世事中心意不動。』而說偈言：

「『我略說友相，　　惡諫善勸行， 厄難相救濟，　　是名真善友。』

「時，優陀夷說此偈已，復作是言：『大聖太子！我今既是聖子之友，諸事好惡，須共平量；見異默然，而欲舍我，不名為友。是故我今欲向太子有所咨白，依如友心，唯愿領納。太子！當今盛壯年少，我今觀看太子之心，不作善事，而欲舍離諸婇女等，嫌恨其邊，有何可惡？凡繫縛心，隨順是也，愛著之情，欲態為本，婦女之體，唯以丈夫敬重為歡。若太子心，必不愛著五欲之事，世間富貴榮華是難，但當以口美言善語，慰喻宮人，令其意悅。』而說偈言：

「『婦人敬是樂，　　敬為樂最上， 無敬唯有色，　　如樹無有花

現代漢語譯本：像那些大神仙人，很多都被那些女子所迷惑，被牽引去做世俗情慾之事，更何況是今天的悉達太子，正值盛年，身體柔弱。大王的兒子精通世事，你們要真心侍奉，讓他對你們產生愛戀之心，不要讓他斷絕王室的血脈。 那些宮女，從國師優陀夷那裡聽到這些話后，就來到太子面前，展現各種巧妙的魅惑，讓他生起強烈的慾望之心。有的宮女展示舞姿，有的宮女發出美妙的聲音歌唱讚美，有的演奏音樂，有的做出可笑奇異的表情，有的編造各種語言辭句。有的在太子面前展示婀娜多姿的步態，有的拿著各種奇特美好的鮮花獻給太子，有的用各種混合的香料塗抹太子身體，有的在口中吹指發出各種鳥鳴聲，有的還稟告說：『聖種王子！愿聽我們所作的各種世俗情慾的言語調笑。』而王子在宮內，聽到這些各種情慾的戲弄，心中思索：『世間之中，被生老病死等痛苦所逼迫，既然如此，卻不知厭離捨棄這些痛苦，尋求歸宿。我如今要如何巧妙地想出辦法，能夠捨棄這些世間的生老病死之苦？』那些宮女們，多種方式地展示歌舞音聲，或者各種美妙的慾望之事，而悉達太子看到后，不生起絲毫的愛戀之心。當時，宮女中，有一位宮女，親自拿著一串茉莉花環，走到前面繫在太子的脖子上。而太子眼神專注地看著她，沒有眨眼，觀察那個女人，隨即自己解下茉莉花環，解下後拿著從窗戶扔到外面。 當時，國師優陀夷看到太子端坐正念思索，不執著於世間的有為境界，也不被美妙的色聲香味所染，看到這些后，優陀夷聰明智慧，巧妙地懂得各種殊勝的道理，勸諫太子說：『大聖太子！我被大王命令來到這裡陪伴太子，我今天稟告，希望太子聽我說，我看到太子對世事心意不動。』於是說了偈語： 『我略說友相， 惡諫善勸行， 厄難相救濟， 是名真善友。』 當時，優陀夷說完這偈語后，又說：『大聖太子！我既然是聖子的朋友，各種事情的好壞，都應該共同商量；看到不同意見就沉默不語，想要捨棄我，不能稱為朋友。因此我今天想向太子稟告一些事情，依照朋友的心意，希望您能接受。太子！您現在正值盛年，我觀察太子您的心，不去做善事，卻想要捨棄這些宮女，嫌棄她們，有什麼可惡的呢？凡是束縛人心的，都是順應情慾的，愛戀之情，以慾望為根本，女人的身體，只有以丈夫的敬重為快樂。如果太子您心中，一定不愛戀五欲之事，世間的富貴榮華是很難得到的，但應該用美好的言語，安慰宮人，讓她們高興。』於是說了偈語： 『婦人敬是樂， 敬為樂最上， 無敬唯有色， 如樹無有花。』

English version: Such great celestial beings are often deluded by women, drawn into worldly desires and actions. How much more so is Prince Siddhartha today, a vigorous youth with a tender body. The king's son is wise in all matters; you must serve him with all your heart, causing him to develop affection for you, and not let him cut off the royal lineage. Having heard these words from the royal preceptor, Udayin, the palace women approached the prince, displaying various skillful charms and illusions to arouse his desires. Some women displayed dances, others sang praises with exquisite voices, some played music, others made funny and strange faces, and some fabricated all sorts of words and phrases. Some displayed graceful and elegant walks before the prince, others presented various rare and beautiful flowers, some applied various mixed fragrances to the prince's body, some whistled and made various bird sounds, and some even reported, 'Holy Prince! Please listen to our various worldly and sensual words and jokes.' The prince, within the palace, hearing these various sensual plays, pondered, 'In this world, we are oppressed by suffering, such as birth, old age, sickness, and death. Since this is so, why do we not know to be weary of and abandon these sufferings, seeking refuge? How can I skillfully devise a way to abandon these worldly sufferings of birth, old age, sickness, and death?' The palace women displayed various songs, dances, and other sensual delights, but Prince Siddhartha, upon seeing them, did not develop any attachment or longing. At that time, one of the palace women took a jasmine garland in her own hand and placed it around the prince's neck. The prince gazed at her intently, without blinking, and after observing the woman, he immediately removed the jasmine garland himself, and after removing it, he held it and threw it out the window. At that time, the royal preceptor, Udayin, saw the prince sitting in contemplation, not attached to the conditioned realms of the world, nor defiled by the beautiful sights, sounds, smells, and tastes. Having seen this, Udayin, with his intelligence and wisdom, skillfully understood various excellent doctrines, and advised the prince, 'Great Holy Prince! I was ordered by the king to come here to accompany you. I report to you today, and I hope you will listen. I see that your mind is unmoved by worldly affairs.' Then he spoke a verse: 'I briefly speak of friendship, Bad advice, good encouragement, Rescuing from difficulties, This is called a true friend.' Then, after Udayin spoke this verse, he said again, 'Great Holy Prince! Since I am a friend of the holy son, all matters, good and bad, should be discussed together. To remain silent when seeing differences and to want to abandon me is not called friendship. Therefore, I wish to report something to the prince today, according to the heart of a friend, and I hope you will accept it. Prince! You are now in your prime, and I observe that your heart does not do good deeds, but you want to abandon these palace women, disliking them. What is so hateful about them? All that binds the heart is in accordance with desire. The feeling of love is rooted in desire. A woman's body is only happy when respected by her husband. If your heart does not love the five desires, worldly wealth and glory are difficult to obtain, but you should use beautiful words to comfort the palace women and make them happy.' Then he spoke a verse: 'Women find joy in respect, Respect is the highest joy, Without respect, only beauty, Is like a tree without flowers.'

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。』

「爾時，太子從國師子優陀夷邊聞是語已，即作種種善巧語言哀愍之聲，猶如雲陰隱隱雷震微妙之聲，猶如善美和合音聲柔軟，報答優陀夷言：『汝優陀夷！我亦知汝，為我良朋，為我善友，好心開發，諫曉我意。我今亦知汝意向我親密厚重，我今亦不違逆汝心。汝今見我有如是過，我今順汝，但我非是不知世間五欲之樂，我觀世諦一切諸事，了達分明，我以世間無常敗壞，以是義故，此處可畏，心意不樂。』而說偈言：

「『世榮雖快樂，　　有生老病死， 此四種若無，　　我心誰不樂？』

「是時，太子說是偈已，復更重語優陀夷言：『汝優陀夷！當觀於此諸婇女等，既被老奪盛壯色已，各各相睹，意不喜樂，況有癡人，欲於是處生愛樂心？』而說偈言：

「『生老病死法，　　住此生老病， 若住生樂心，　　共鳥獸無異。』

「爾時，太子共國師子優陀夷等，往復來去言論之時，日遂至沒。太子既見日光沒已，便入宮中，共諸婇女，行於五欲快樂歡喜，相共聚集，圍繞而住。其太子妃耶輸陀羅，即於是夜便覺有娠。又當其夜，太子姨母，憍曇姓氏摩訶波阇波提，眠中夢見一白牛王，在於城中，揚聲吼喚，安庠而行，無有一人能當彼前而作障礙。又復其夜，凈飯大王，亦夢城內處中，豎立一帝釋幢，以多雜種眾寶莊嚴，復持種種瓔珞，挍飾壯麗，猶如須彌山王，從地踴出，在於虛空。彼帝釋幢，其中又復出大光明，四方皆悉周匝照耀，又復四方興起大云，俱來至於帝釋幢上，降注大雨，霶霈灌洗彼帝釋幢。又于空中，雨于種種無量無邊妙華之雨。其帝釋幢，周匝復有無量種種微妙音聲，不作自鳴。更復有一鮮白傘蓋，眾寶為竿，黃金為子，端正可喜，自然覆于帝釋幢上。四方復有四大天王及諸眷屬，來向城中，開門將彼帝釋幢出。

「爾時，其夜耶輸陀羅，疲極睡眠，無所知曉，臥夢睹見，有二十種可畏之事，心戰身動，恐怖不安，疑怪驚惶，忽然而寤。時太子問耶輸陀言：『汝耶輸陀！何故如是驚怖戰悸，氣喘心忪，忽爾而起。何故如是？汝耶輸陀！今者又不在尸陀林，又復不為諸尸所繞，亦不在山，不居曠野，今此城內，無量無邊，兵仗守護，在於王宮，此處深牢，不懼野獸，亦復不慮盜賊來驚，此中安樂，是無畏處

現代漢語譯本：當時，太子從國師子優陀夷那裡聽到這些話后，就用各種巧妙的言辭，發出哀憐的聲音，如同雲層中隱隱的雷聲，又如同美好和諧的柔和聲音，回答優陀夷說：『你優陀夷！我也瞭解你，你是我的良朋，是我的益友，好心開導，勸誡我的心意。我現在也知道你對我的心意親密厚重，我今天也不違揹你的心意。你現在看到我有這樣的過失，我今天順從你，但我並非不知道世間五欲的快樂，我觀察世間一切事物，明瞭通達，因為世間無常敗壞，因此，這裡令人畏懼，我內心不快樂。』於是說了偈語： 『世間的榮華雖然快樂，卻有生老病死，如果這四種沒有，我的心誰會不快樂呢？』 當時，太子說完這偈語后，又再次對優陀夷說：『你優陀夷！應當看看這些宮女們，她們已經被衰老奪去了盛壯的容顏，彼此相看，心中不喜悅，何況是愚癡的人，想要在這裡產生愛戀之心呢？』於是說了偈語： 『生老病死的規律，就存在於這生老病中，如果還執著于生的快樂，就和鳥獸沒有什麼區別。』 當時，太子和國師子優陀夷等人，來來回回地談論的時候，太陽就落山了。太子看到太陽落山後，就進入宮中，和宮女們一起，享受五欲的快樂，歡喜地聚集在一起，圍繞著他。太子的妃子耶輸陀羅，就在當晚感覺自己懷孕了。又在當晚，太子的姨母，姓憍曇的摩訶波阇波提，在睡夢中夢見一頭白色的牛王，在城中，揚聲吼叫，安詳地行走，沒有一個人能夠擋在它的前面阻礙它。又在當晚，凈飯大王，也夢見城內中央，豎立著一根帝釋幢，用各種雜色的珍寶裝飾，又用各種瓔珞裝飾，壯麗無比，如同須彌山王，從地上涌出，在虛空中。那帝釋幢中，又發出巨大的光明，四面八方都照耀著，又從四面八方興起大云，一起來到帝釋幢上，降下大雨，滂沱地衝洗著那帝釋幢。又在空中，下著各種無量無邊的美妙花雨。那帝釋幢的周圍，又有無量各種微妙的聲音，不發出自鳴。又有一把鮮白的傘蓋，用眾寶做傘柄，黃金做傘骨，端正可愛，自然地覆蓋在帝釋幢上。四方又有四大天王和他們的眷屬，來到城中，打開城門，將那帝釋幢抬了出去。 當時，當晚耶輸陀羅，疲憊地睡著了，什麼都不知道，在夢中看到，有二十種可怕的事情，心驚膽戰，身體顫抖，恐懼不安，疑惑驚慌，忽然醒來。當時太子問耶輸陀說：『你耶輸陀！為什麼這樣驚恐戰慄，氣喘吁吁，心跳加速，突然醒來。為什麼這樣？你耶輸陀！現在又不是在尸陀林，又沒有被屍體圍繞，也不是在山裡，不居住在曠野，現在在這城內，有無量無邊的兵器守護，在王宮裡，這裡深固牢靠，不害怕野獸，也不擔心盜賊來驚擾，這裡安樂，是無所畏懼的地方。』

English version: At that time, after the Crown Prince heard these words from the royal preceptor, Udāyi, he used various skillful words and uttered sounds of compassion, like the subtle sound of thunder rumbling in the clouds, and like a beautiful and harmonious soft voice, he replied to Udāyi, 『You, Udāyi! I also know you, you are my good friend, my beneficial companion, with a good heart you enlighten and advise my mind. I also know now that your intention towards me is intimate and profound, and I will not go against your will today. Now that you see such faults in me, I will comply with you today, but it is not that I do not know the pleasures of the five desires of the world. I observe all things in the world, and I understand them clearly. Because the world is impermanent and decaying, therefore, this place is fearful, and my heart is not happy.』 Then he spoke a verse: 『Though worldly glory is joyful, there is birth, old age, sickness, and death. If these four were not present, who would not be happy?』 At that time, after the Crown Prince spoke this verse, he again said to Udāyi, 『You, Udāyi! You should look at these palace women, their youthful beauty has already been taken away by old age. When they look at each other, their hearts are not happy. How much more so for a foolish person who wants to generate love and attachment in this place?』 Then he spoke a verse: 『The law of birth, old age, sickness, and death resides in this birth, old age, and sickness. If one dwells in the joy of birth, one is no different from birds and beasts.』 At that time, when the Crown Prince and the royal preceptor Udāyi and others were talking back and forth, the sun set. After the Crown Prince saw the sun set, he entered the palace, and together with the palace women, he indulged in the pleasures of the five desires, joyfully gathering together and surrounding him. The Crown Prince』s consort, Yaśodharā, felt that she was pregnant that very night. Also that night, the Crown Prince』s aunt, Mahāprajāpatī of the Gautama clan, dreamt in her sleep of a white bull king, in the city, raising its voice and roaring, walking calmly, and no one could stand in front of it to obstruct it. Also that night, King Śuddhodana dreamt that in the center of the city, a banner of Indra was erected, adorned with various kinds of precious jewels, and decorated with various kinds of necklaces, magnificent and beautiful, like Mount Sumeru, rising from the ground, in the sky. From that banner of Indra, a great light emanated, illuminating all directions, and from all directions, great clouds arose, coming to the banner of Indra, pouring down heavy rain, washing the banner of Indra. Also in the sky, rain fell of various immeasurable and wonderful flowers. Around the banner of Indra, there were also immeasurable various subtle sounds, not self-generated. Furthermore, there was a pure white parasol, with a handle made of various jewels, and ribs made of gold, upright and pleasing, naturally covering the banner of Indra. From the four directions, the four great heavenly kings and their retinues came to the city, opened the gates, and carried the banner of Indra out. At that time, that night, Yaśodharā, exhausted, fell asleep, unaware of anything. In her dream, she saw twenty terrifying things, her heart trembled, her body shook, she was terrified and uneasy, doubtful and alarmed, and suddenly woke up. At that time, the Crown Prince asked Yaśodharā, 『You, Yaśodharā! Why are you so frightened and trembling, panting, your heart racing, suddenly waking up? Why is this so? You, Yaśodharā! Now you are not in the charnel ground, nor are you surrounded by corpses, nor are you in the mountains, not living in the wilderness. Now in this city, there are immeasurable weapons guarding, in the royal palace, this place is deep and secure, not afraid of wild beasts, nor worried about thieves coming to startle you. This place is peaceful, a place without fear.』

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。我今見汝耶輸陀羅，心大驚怖，心大憂愁，心生疑畏，忽然覺寤。此事何因？』

「爾時，太子妃耶輸陀淚下如雨，恐怖悲咽，報太子言：『大聖太子！我於今夜，夢見如是二十種變，唯愿諦聽，我當說之。

「『聖子！我向夢見，一切大地，周匝震動。

「『聖子！次復，夢見有帝釋幢崩倒于地。

「『聖子！次復，夢見虛空日月，及諸星宿，悉皆墮落。

「『聖子！次復，夢見有一最大鮮潔傘蓋，是我從來依蔭之處，守護我者、憐愍我者，而彼婢生車匿之子，忽以壯力，奪我將行。

「『聖子！次復，夢見我頭髮髻，為彼諸寶所莊嚴者，刀截而去。

「『聖子！次復，夢見我身體上所有瓔珞，為水所漂。

「『聖子！次復，夢見我之身形微妙端正，忽成醜陋。

「『聖子！次復，夢見我身體上所有手足，自然墮落。

「『聖子！次復，夢見我此身形忽然赤露。

「『聖子！次復，夢見我之從來常所坐床，我坐之時，承事聖子，彼床忽然自蹈于地。

「『聖子！次復，夢見我常所共聖子眠臥受樂之床，彼床四腳並皆摧折。

「『聖子！次復，夢見有一眾寶所成大山，纖利四楞無量高峻，被火所燒，崩頹墮地。

「『聖子！次復，夢見凈飯大王宮內，有一微妙之樹，被風吹倒。

「『聖子！次復，夢見朗月圓團眾星圍繞，在此宮中，忽然而沒。

「『聖子！次復，夢見凈日照明，千光圍繞，在此宮內，忽然而沒。彼隱沒後，世間黑暗，無有光明。

「『聖子！次復，夢見此宮城內，有一火炬，出向城外。

「『聖子！次復，夢見此城從來所護之神，遍體種種瓔珞莊嚴，可喜端正。彼忽悲啼，舉聲大哭，住在門外。

「『聖子！次復，夢見迦毗羅城，忽為曠野，可畏如夜，心無處樂。

「『聖子！次復，夢見迦毗羅城所有諸池，水悉皆濁，所有樹林，華果枝葉並皆墮落，遍散於地，無可觀瞻。

「『聖子！次復，夢見所有壯士，手執刀杖，身著甲鉾，周匝四方，交橫馳走。聖子！我見如是二十種夢，心大恐怖，驚疑不安，此何徴祥？為兇為吉？是何果報？為復我身壽命欲盡？為共聖子恩愛別離？是故我今心如撞㨶，戰動忙怕，不能自持，于睡眠中，忽然驚起

現代漢語譯本：『我今天看見你耶輸陀羅，心中非常驚恐，非常憂愁，心中充滿疑惑和畏懼，突然就醒了。這到底是什麼原因呢？』 『那時，太子妃耶輸陀眼淚像雨一樣落下，驚恐悲傷地哭泣著，對太子說：『偉大的太子！我今天晚上，夢見了這樣的二十種變故，希望您仔細聽，我將一一說給您聽。』 『聖子！我剛才夢見，整個大地，都在劇烈震動。』 『聖子！接著，我又夢見帝釋天的旗幟倒塌在地上。』 『聖子！接著，我又夢見天空中的太陽、月亮，以及所有的星星，全都墜落下來。』 『聖子！接著，我又夢見有一把最大最潔白的傘蓋，那是我一直以來遮蔭的地方，是守護我、憐憫我的人，卻被一個婢女生的車匿的兒子，突然用強大的力量，奪走並帶走了。』 『聖子！接著，我又夢見我用各種珍寶裝飾的頭髮髮髻，被刀砍斷了。』 『聖子！接著，我又夢見我身上所有的瓔珞，都被水沖走了。』 『聖子！接著，我又夢見我原本微妙端正的身形，突然變得醜陋不堪。』 『聖子！接著，我又夢見我身上所有的手腳，自然地脫落下來。』 『聖子！接著，我又夢見我的身體突然赤裸裸的。』 『聖子！接著，我又夢見我一直以來經常坐的床，我坐著的時候，用來服侍聖子的那張床，突然自己塌陷到地上。』 『聖子！接著，我又夢見我經常和聖子一起睡覺享樂的床，那張床的四條腿全都折斷了。』 『聖子！接著，我又夢見有一座用各種珍寶構成的大山，山峰尖銳，四角棱角分明，高聳入雲，被火燒燬，崩塌墜落到地上。』 『聖子！接著，我又夢見凈飯大王的宮殿內，有一棵非常美好的樹，被風吹倒了。』 『聖子！接著，我又夢見明亮的圓月被眾星環繞，在這個宮殿中，突然消失了。』 『聖子！接著，我又夢見明亮的太陽照耀著，千道光芒環繞，在這個宮殿中，突然消失了。它消失後，世間一片黑暗，沒有光明。』 『聖子！接著，我又夢見這個宮城內，有一支火炬，向城外飛去。』 『聖子！接著，我又夢見這個城市一直以來守護的神靈，全身佩戴著各種瓔珞裝飾，令人喜愛，端莊美麗。他突然悲傷地哭泣，大聲嚎啕，站在門外。』 『聖子！接著，我又夢見迦毗羅城，突然變成一片荒野，像夜晚一樣可怕，心中沒有一絲快樂。』 『聖子！接著，我又夢見迦毗羅城所有的池塘，水都變得渾濁，所有的樹林，花朵、果實、枝葉都紛紛墜落，散落在地上，毫無美感。』 『聖子！接著，我又夢見所有的壯士，手持刀劍棍棒，身穿鎧甲，在四面八方，交錯奔跑。聖子！我看見這樣的二十種夢境，心中非常恐懼，驚疑不安，這預示著什麼？是兇兆還是吉兆？會帶來什麼後果？難道是我自己的壽命要盡了嗎？還是將要和聖子您恩愛分離？所以我現在心如撞擊，戰慄忙亂，無法控制自己，在睡夢中，突然驚醒。』

English version: 'I saw you, Yasodhara, today, and my heart was greatly alarmed, greatly sorrowful, and filled with doubt and fear, and I suddenly awoke. What is the cause of this?' 'At that time, Princess Yasodhara's tears fell like rain, and she cried out in terror and grief, saying to the Prince: 'Great Prince! Tonight, I dreamt of twenty such changes. I beg you to listen carefully, and I will tell you about them one by one.' 'Holy Son! I just dreamt that the entire earth was shaking violently.' 'Holy Son! Next, I dreamt that the banner of Indra collapsed to the ground.' 'Holy Son! Next, I dreamt that the sun, moon, and all the stars in the sky had all fallen down.' 'Holy Son! Next, I dreamt that there was a very large and pure white parasol, which had always been my shade, the one who protected me and had compassion for me, but it was suddenly taken away and carried off by the son of a maidservant, Channa, with great force.' 'Holy Son! Next, I dreamt that my hair bun, which was adorned with various treasures, was cut off by a knife.' 'Holy Son! Next, I dreamt that all the necklaces on my body were washed away by water.' 'Holy Son! Next, I dreamt that my originally subtle and beautiful form suddenly became ugly and unsightly.' 'Holy Son! Next, I dreamt that all the hands and feet on my body naturally fell off.' 'Holy Son! Next, I dreamt that my body was suddenly naked.' 'Holy Son! Next, I dreamt that the bed I have always sat on, the bed I used to serve the Holy Son, suddenly collapsed to the ground by itself.' 'Holy Son! Next, I dreamt that the bed where I often slept and enjoyed pleasure with the Holy Son, all four legs of that bed were broken.' 'Holy Son! Next, I dreamt that there was a great mountain made of various treasures, with sharp peaks, distinct edges, and towering heights, which was burned by fire and collapsed to the ground.' 'Holy Son! Next, I dreamt that within the palace of King Suddhodana, there was a very beautiful tree that was blown down by the wind.' 'Holy Son! Next, I dreamt that the bright full moon, surrounded by many stars, suddenly disappeared in this palace.' 'Holy Son! Next, I dreamt that the bright sun was shining, surrounded by a thousand rays of light, and suddenly disappeared in this palace. After it disappeared, the world was plunged into darkness, without light.' 'Holy Son! Next, I dreamt that within this palace city, there was a torch that flew out of the city.' 'Holy Son! Next, I dreamt that the guardian deity of this city, who was adorned with various necklaces and was pleasing and beautiful, suddenly cried out in sorrow, weeping loudly, and stood outside the gate.' 'Holy Son! Next, I dreamt that Kapilavastu suddenly became a wilderness, as frightening as night, and there was no joy in my heart.' 'Holy Son! Next, I dreamt that all the ponds in Kapilavastu had become murky, and all the trees, flowers, fruits, and branches had fallen to the ground, with no beauty to be seen.' 'Holy Son! Next, I dreamt that all the strong men, holding swords and staffs, wearing armor, were running around in all directions. Holy Son! I saw these twenty dreams, and my heart is very fearful, filled with doubt and unease. What do these portend? Are they bad omens or good omens? What will be the consequences? Is it that my own life is coming to an end? Or will I be separated from the Holy Son, whom I love? Therefore, my heart is now like being struck, trembling and flustered, unable to control myself, and I suddenly woke up from my sleep.'

---

。』

「爾時太子聞此語已，自心思惟：『我今不久，舍世出家，是故今此耶輸陀羅，見於如是大恐怖夢。』是時太子即報其妃耶輸陀言：『妃耶輸陀！汝雖見彼一千帝釋幢崩倒臥地，于汝何傷？設復見於一千日月及諸星辰，墮落於地，汝亦何苦？雖見千傘，婢生車匿力揭將行，既是夢奪非關白日，汝心何亂？不假憂愁，汝善大妃！莫驚莫怖！莫作分別。世間法中，自有如是虛妄之夢，不須懷愁，但當安隱依常眠睡。汝善大妃！年時嫩少，身體柔軟，為爾憂懼，恐畏疲勞。』耶輸陀羅以受樂身未曾經苦，既聞太子如是語已，還臥而眠。太子為欲安恤慰喻耶輸陀故，以五欲樂，共相娛樂，更同睡眠。

「爾時，太子其夜自復見五大夢：第一夢見，席此大地持用作榻，以須彌山安為頭枕；東方大海，安左手臂；西方大海，安右手臂；南方大海，安置兩足。

「第二夢見，有一草莖，名曰建立，從臍而出，其頭上至阿迦膩吒。

「第三夢見，有四飛鳥，作種種色，從四方來，在於太子兩足之下，自然變成，純一白色。

「第四夢見，有四白獸，頭皆黑色，從足已上，乃至膝頭，舐太子腳。

「第五夢見，有一糞山，高大峻廣，太子自身，在彼山上，周匝經行，不為彼糞之所污染。

佛本行集經舍宮出家品第二十一上

「爾時，太子在於宮內，夜睡眠時，有一宿衛守宮之臣，告諸一切持更人言：『汝諸人輩！行更之時，宜各如是喚金毗羅(金毗羅者隋言可畏)，或喚目帝羅(目帝羅者隋言解脫)，或喚鴦伽那(鴦伽那者隋言落里)。汝等人輩！在此已不？』彼等報言：『我等在此。』是時大臣復更語彼諸人輩言：『汝等並宜用心持更，汝等並宜用心持更。今夜已深，所有諸類，或住水中，或居陸地，或在樹上，或處窟間，或山谷傍，或屋舍里，皆悉疲乏，染著睡眠。汝等諸人！今夜持更，悉執器仗，共守門合，應須警慎，好加制持；自余當鋪持更之人，莫令睡眠。大王嚴重，有如是敕。何以故？恐畏太子舍此城邑剃髮出家，若保宮內，此聖太子，必當得作轉輪聖王，統四天下。大仙國師，如是授記。』作是語時，初夜已過，至於半夜，漏刻之人，大唱而言：『我聖大家！恒常尊勝。愿我大家！長命吉安

現代漢語譯本：當時，太子聽了這話，心中思忖：『我即將捨棄世俗出家，所以現在耶輸陀羅才會做這樣大恐怖的夢。』於是太子就告訴他的妃子耶輸陀羅說：『妃子耶輸陀羅！你即使看見一千個帝釋的幢幡崩倒在地，對你又有什麼傷害呢？即使看見一千個太陽和星星都墜落到地上，你又有什麼痛苦呢？即使看見一千把傘，被婢女車匿用力拿走，既然是夢境，不是白天發生的事，你又何必心亂呢？不必憂愁，你這位善良的妃子！不要驚慌，不要害怕！不要胡思亂想。世間法中，自然會有這樣虛妄的夢，不必為此憂愁，只要安穩地像平常一樣睡覺就好。你這位善良的妃子！年紀還小，身體柔弱，我擔心你憂慮恐懼，感到疲勞。』耶輸陀羅因為享受安樂，沒有經歷過痛苦，聽了太子這樣說，就又躺下睡覺了。太子爲了安慰耶輸陀羅，就用五欲之樂，和她一起享樂，然後一同入睡。 現代漢語譯本：當時，太子在那天晚上又做了五個大夢：第一個夢見，他把大地當作床鋪，用須彌山當作枕頭；東邊的大海，放在左手臂下；西邊的大海，放在右手臂下；南邊的大海，放在兩腳下。 現代漢語譯本：第二個夢見，有一根草莖，名叫建立，從他的肚臍長出來，頂端一直到達阿迦膩吒天。 現代漢語譯本：第三個夢見，有四隻飛鳥，顏色各異，從四面八方飛來，停在太子的兩腳下，自然變成了純白色。 現代漢語譯本：第四個夢見，有四隻白色的野獸，頭都是黑色的，從腳向上，一直舔到太子的膝蓋。 現代漢語譯本：第五個夢見，有一座糞山，高大險峻，太子自己在那座山上，來回走動，卻沒有被糞便污染。 現代漢語譯本：佛本行集經舍宮出家品第二十一上 現代漢語譯本：當時，太子在宮內，晚上睡覺的時候，有一個負責守衛宮殿的臣子，告訴所有值班的人說：『你們這些人！值班的時候，應該像這樣呼喊金毗羅（金毗羅，隋朝話的意思是可畏），或者呼喊目帝羅（目帝羅，隋朝話的意思是解脫），或者呼喊鴦伽那（鴦伽那，隋朝話的意思是落里）。你們這些人！在這裡嗎？』他們回答說：『我們在這裡。』這時，大臣又對那些人說：『你們都應該用心值班，你們都應該用心值班。現在夜已經深了，所有各種生物，有的住在水裡，有的住在陸地上，有的在樹上，有的在洞穴里，有的在山谷旁邊，有的在房屋裡，都疲憊不堪，沉浸在睡眠中。你們這些人！今晚值班，都要拿著武器，一起守衛大門，應該警惕謹慎，好好地加以控制；其餘負責值班的人，不要讓他們睡覺。大王非常重視這件事，有這樣的命令。為什麼呢？是擔心太子捨棄這座城邑剃髮出家，如果能保住他在宮內，這位聖太子，必定會成為轉輪聖王，統治四天下。大仙國師，是這樣授記的。』說這些話的時候，初夜已經過去，到了半夜，報時的人大聲喊道：『我們聖大家！永遠尊貴殊勝。愿我們大家！長壽吉祥安康！』

English version: At that time, the prince, having heard these words, thought to himself: 'I will soon renounce the world and leave home, which is why Yashodhara is now having such a terrifying dream.' Then the prince said to his consort Yashodhara: 'Consort Yashodhara! Even if you see a thousand banners of Indra collapse and fall to the ground, what harm will it do to you? Even if you see a thousand suns and stars fall to the ground, what suffering will you endure? Even if you see a thousand umbrellas being forcefully taken away by the maidservant Channa, since it is a dream and not something that happened during the day, why should your heart be disturbed? There is no need to worry, my good consort! Do not be alarmed, do not be afraid! Do not speculate. In the ways of the world, there are such illusory dreams, there is no need to be troubled by them, just rest peacefully as usual. My good consort! You are still young and your body is delicate, I am worried that you will be anxious and fearful, and become tired.' Yashodhara, having enjoyed pleasure and never experienced suffering, upon hearing the prince's words, lay down and went back to sleep. The prince, in order to comfort and console Yashodhara, indulged in the pleasures of the five senses with her, and then they slept together. English version: At that time, the prince had five great dreams again that night: The first dream was that he used the earth as a bed, and Mount Sumeru as a pillow; the eastern ocean was placed under his left arm; the western ocean was placed under his right arm; and the southern ocean was placed under his two feet. English version: The second dream was that a blade of grass, named 'Establishment,' grew from his navel, and its tip reached all the way to the Akanishta heaven. English version: The third dream was that four birds of various colors flew from the four directions and landed at the prince's feet, and they naturally transformed into pure white. English version: The fourth dream was that four white beasts, with black heads, licked the prince's feet from his feet up to his knees. English version: The fifth dream was that there was a mountain of dung, tall and steep, and the prince himself was walking around on that mountain, without being defiled by the dung. English version: The Sutra of the Buddha's Past Deeds, Chapter 21, Part 1: Leaving the Palace and Renouncing the World English version: At that time, when the prince was sleeping in the palace at night, a minister in charge of guarding the palace said to all the watchmen: 'You people! When you are on duty, you should call out like this: 'Kimpila' (Kimpila means 'fearsome' in the Sui language), or 'Mutira' (Mutira means 'liberation' in the Sui language), or 'Angana' (Angana means 'fallen' in the Sui language). Are you people here?' They replied: 'We are here.' Then the minister said to those people again: 'You should all be diligent in your watch, you should all be diligent in your watch. Now the night is deep, and all kinds of beings, whether they live in the water, on land, in trees, in caves, by the mountains, or in houses, are all exhausted and immersed in sleep. You people! Tonight, when you are on duty, you must all hold weapons, guard the gates together, be vigilant and cautious, and control yourselves well; the rest of you who are on duty, do not let them sleep. The king takes this matter very seriously, and has given such an order. Why is that? It is because he is afraid that the prince will abandon this city and shave his head to leave home. If he can be kept in the palace, this holy prince will surely become a Chakravartin king, ruling over the four continents. The great sage and national teacher has given such a prophecy.' As he was saying these words, the first watch of the night had passed, and it was midnight, and the timekeeper shouted loudly: 'Our holy family! Forever noble and supreme. May our family! Have long life, good fortune, and peace!'

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。』初分已過，次入中夜，漏刻未半，爾時色界、凈居諸天下來至於迦毗羅城。是時城內，所有人民，皆悉迷悶，沉重睡眠，凈飯王身，並諸左右，及太子廄當馬諸臣，宮人婇女，皆悉迷惑，疲乏重眠。

「是時眾中有一天子，名曰法行，來至宮內，以神通力，令諸婇女身體服飾縱橫不正，或復褰袒，不能收斂其中。或有諸婇女輩，或以手柱頤頷而眠；或有婇女，擲卻箜篌，置於一邊，而身倚臥；或有婇女，以其兩臂，抱鼓而眠；或以兩手，內著窗中，而其半身，露出而睡，其中或有，各以兩臂相抱而眠；或有婇女，目𥇒不交，睛瞳睆睆，熟視而睡；或有婇女，倚諸瓔珞，垂亸而眠。或有宮人，形容端正，從來俯仰，具知羞慚，一切功能，皆悉備足，今以重睡因緣所纏，放氣出聲，大小粗細，臭處蓬勃，都不覺知。或有脫身諸瓔珞具，或有擲卻諸雜華鬘，或棄衣裳張目而眠，猶如死屍一種無異，傍人觀看，不作活想。或有仰臥，長展手腳，張口而眠；或有亂擲手腳，一邊交橫而眠；或有拳縮手臂胯䏶繚綟而眠；或有立地倚壁而眠，身體掉動，猶如醉人。或有覆頭鼾睡而眠；或有蹲坐縮項而眠；或有面孔青白失色極醜而眠。或有婇女以細腰鼓，懸于項上，絡腋而眠；或有婇女以于箜篌搭項而眠，或有婇女咬齒𪗾𪗾鳴喚而眠；或有垂頭讇語而眠；或有伏面猶如冢間死屍而眠；或有失於大小便利不凈而眠。

「爾時，太子忽然而寤，睹其宮內，蠟燭及燈，或如拳粗，或如臂大，顯爀朗耀，極甚光明，見諸宮人如是睡臥，或執銅鈸笙瑟笳簫、琴筑琵琶竽笛螺貝，口出白沫，鼻涕涎流，見如是等種種相貌，見已太子作是思惟：『婦人形容，止如是耳，不凈惡露，有何可貪？外飾粉脂，瓔珞衣服，華鬘釵釧，假莊嚴身，癡人不知，橫被誑惑，於色境界，妄生欲心。若有智人，正念觀察婦人身體，體性如是空無有主，猶如夢幻，是中應無有人可得放逸生貪，以邪念故，無明所縛。』而說偈言：

「『世間不凈眾惑迷，　　無過婦人之體性， 衣服瓔珞莊嚴故，　　愚癡是邊生欲貪。 有人能作如是觀，　　如幻如夢非真實， 速舍無明勿放逸，　　必得解脫功德身。』

「爾時太子更復專念，如是思惟：『咄哉世間！有是大患

現代漢語譯本：初更時分已過，接著進入中夜時分，時間還不到一半，這時，凈居天的諸位天神降臨到迦毗羅城。當時城裡所有的人民，都感到迷茫困頓，沉沉睡去，凈飯王本人，以及他身邊的侍從，還有太子的馬廄里負責照料馬匹的官員，宮女侍妾，全都昏沉迷糊，疲憊不堪地沉睡著。 這時，人群中有一位名叫法行的天子，來到宮中，用神通力，使那些宮女侍妾的衣著服飾變得凌亂不堪，有的甚至衣衫不整，無法遮掩身體。有的宮女，用手托著下巴睡覺；有的宮女，把箜篌扔在一邊，自己則斜靠著睡；有的宮女，抱著鼓睡覺；有的宮女，把雙手伸到窗外，半個身子露在外面睡覺，有的宮女，互相抱著睡覺；有的宮女，眼睛睜著，眼珠轉動，直愣愣地盯著前方睡覺；有的宮女，倚靠著瓔珞，垂著頭睡覺。有的宮女，容貌端莊，平時舉止得體，知道羞恥，各種才藝都具備，現在因為被沉睡所困擾，放出的氣息粗重，大小便的臭味瀰漫，自己卻毫無知覺。有的宮女，身上的瓔珞飾品脫落，有的宮女，把各種花環扔掉，有的宮女，衣衫不整，睜著眼睛睡覺，就像死屍一樣，旁人看了，不會覺得她們是活人。有的宮女，仰面躺著，手腳伸直，張著嘴睡覺；有的宮女，手腳亂動，橫七豎八地睡著；有的宮女，蜷縮著手臂和腿，身體扭曲地睡著；有的宮女，站著靠在墻上睡覺，身體搖晃，像喝醉了酒一樣。有的宮女，蒙著頭打鼾睡覺；有的宮女，蹲著縮著脖子睡覺；有的宮女，臉色青白，面容醜陋地睡覺。有的宮女，把細腰鼓掛在脖子上，纏繞著腋下睡覺；有的宮女，把箜篌搭在脖子上睡覺；有的宮女，咬著牙齒，發出咯咯的響聲睡覺；有的宮女，垂著頭說胡話睡覺；有的宮女，臉朝下趴著，像墳墓里的死屍一樣睡覺；有的宮女，大小便失禁，弄髒了身體睡覺。 這時，太子忽然醒來，看到宮裡，蠟燭和燈，有的像拳頭粗，有的像手臂粗，光芒四射，非常明亮，看到宮女們這樣睡覺，有的拿著銅鈸、笙、瑟、笳、簫、琴、筑、琵琶、竽、笛、螺、貝等樂器，口吐白沫，鼻涕和口水直流，看到這些種種醜態，太子心想：『女人的容貌，不過如此罷了，污穢不堪，有什麼值得貪戀的呢？外表的粉脂、瓔珞、衣服、花環、釵釧，都是用來裝飾身體的，愚蠢的人不知道，被這些假象迷惑，對美色產生妄想。如果有智慧的人，能夠正確地觀察女人的身體，就會知道她們的本質是空無一物，就像夢幻一樣，不應該有人因此而放縱自己，產生貪慾，因為邪念的緣故，被無明所束縛。』於是說了偈語： 『世間不凈，眾生迷惑，沒有比女人身體更甚的了，因為衣服瓔珞的裝飾，愚癡的人才會因此產生貪慾。如果有人能夠這樣觀察，知道一切如幻如夢，並非真實，就應該迅速捨棄無明，不要放縱自己，必定能夠獲得解脫的功德之身。』 這時，太子更加專心，這樣思索：『唉，世間真是充滿了苦難！』

English version: The first watch had passed, and it was now the middle of the night, not even halfway through, when the gods of the Pure Abodes descended to the city of Kapilavastu. At that time, all the people in the city were confused and drowsy, falling into a deep sleep. King Suddhodana himself, along with his attendants, the officials in charge of the prince's stables, and the palace women and concubines, were all bewildered, exhausted, and fast asleep. At that time, a celestial being named Dharma-gati came to the palace and, through his supernatural power, caused the palace women's clothing and ornaments to become disheveled and disordered, some even exposing their bodies. Some of the women were sleeping with their hands propping up their chins; others had thrown their harps aside and were leaning against something to sleep; some were sleeping while embracing drums; others had their hands reaching out of the windows, with half of their bodies exposed; some were sleeping while embracing each other; some had their eyes open, their pupils staring blankly as they slept; some were leaning on their necklaces, their heads drooping as they slept. Some of the palace women, who were usually graceful and knew shame, and were skilled in all arts, were now, due to the heavy sleep, breathing heavily, emitting foul odors from their bodies, and were completely unaware of it. Some had their necklaces and ornaments fallen off, some had thrown away their garlands, some were sleeping with their clothes disheveled and their eyes open, looking like corpses, and no one would think they were alive. Some were lying on their backs, with their arms and legs stretched out, their mouths open; some were tossing and turning, sleeping in a disarray; some were curled up with their arms and legs twisted; some were standing and leaning against the wall, their bodies swaying as if they were drunk. Some were sleeping with their heads covered and snoring; some were squatting with their necks hunched; some were sleeping with their faces pale and ugly. Some of the women had small waist drums hanging from their necks, wrapped around their armpits as they slept; some had harps draped over their necks as they slept; some were grinding their teeth and making noises as they slept; some were muttering in their sleep with their heads drooping; some were lying face down, like corpses in a tomb; some were sleeping after having lost control of their bowels and bladder. At that time, the prince suddenly awoke and saw that the candles and lamps in the palace, some as thick as a fist, some as thick as an arm, were shining brightly. He saw the palace women sleeping in such a state, some holding cymbals, sheng, se, jia, xiao, qin, zhu, pipa, yu, di, conch, and shells, with foam coming out of their mouths and mucus and saliva flowing from their noses. Seeing these various unsightly appearances, the prince thought: 'The appearance of women is nothing more than this, impure and foul, what is there to be greedy for? The external makeup, necklaces, clothes, garlands, hairpins, and bracelets are all used to adorn the body. Foolish people do not know this and are deceived by these illusions, giving rise to lustful desires for beauty. If a wise person can correctly observe the body of a woman, they will know that its essence is empty and without substance, like a dream. No one should indulge themselves and give rise to greed because of these things. Due to wrong thoughts, they are bound by ignorance.' Then he spoke a verse: 'The world is impure, and beings are deluded, there is nothing worse than the nature of a woman's body. Because of the adornment of clothes and necklaces, foolish people give rise to lustful desires. If one can observe in this way, knowing that everything is like an illusion and a dream, not real, then one should quickly abandon ignorance and not indulge oneself, and one will surely attain the body of merit of liberation.' At that time, the prince became even more focused and thought: 'Alas, the world is truly full of suffering!'

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。咄哉可畏！有何可貪？』以慈哀心，愍眾生故，舉聲大哭。『此處繫縛，愚癡之人，猶如屠兒割斷諸命；此處不凈，愚癡之人妄生愛樂，如畫瓶中盛滿糞屎；此處虛假，愚癡之人埋沒沉滯，猶如弱泥溺於諸象；此處臭穢，愚癡之人以為香美，猶如豬在廁溷之中；此處空誑，愚癡之人橫生染著，猶如㺃抱無肉骨頭；此處損害，愚癡之人爭競投入，猶如飛蛾奔赴燈燭；此處有毒，愚癡之人貪著愛好，猶如魚鱉吞食餌鉤；此處萎黃，愚癡之人樂著親近，如濕生華離水日曝；此處危脆，愚癡之人行來履涉，猶如老牛入在深泥；此處懸險，愚癡之人墜墮沒陷，猶如盲者落大峻崖；此處循環，愚癡之人流轉生死，猶如瓦匠旋器之輪；此處纏綿，愚癡之人被其繫縛，如犬著枷不得自在；此處無潤，愚癡之人被炙乾枯，猶如夏天盛熱旱草；此處衰耗，愚癡之人日就消滅，猶如月虧漸將至末；此處無利，愚癡之人善根用盡，猶如博戲輸他錢財。』

「爾時太子如是觀察諸婇女身，復更思惟：『我今分明見如是相，應當歡喜，勇猛勤劬，發精進心，增長福德，起弘誓願，濟拔世間，無救眾生為作救護，無養育者為作歸依，無舍眾生為作室宅。今所辦事已現我前，不久決當得果斯志，何以故？此諸婇女，皆舍羞慚，著重眠睡。』

「爾時，作瓶天子于夜半時，既見太子睡眠已覺，安庠而至，向太子所，白太子言：『太子！往昔成就具足真實之事。又復太子！昔在人間，發如是心：「愿我捨身，生兜率天。」太子！彼愿時節已過；又復昔時，在兜率天，愿生人間，受于母胎，彼愿成滿；在胎之時，愿早生出，彼愿亦畢；生已增長，在於宮中，童子受樂，遊戲自在，彼愿又過；弱冠之時，欲得精勤，學諸技藝，彼愿已成；壯年縱心，欲受世樂，彼愿現驗。不宜久耽，今日一切諸天諸人，愿令太子舍離出家，修學聖道。』

「爾時太子聞彼作瓶天子如是語已，即自著其八千億斤金價眾寶所作革屣，串于腳已，欲起回顧，觀其所坐，合榻寶床，而發如是大語言云：『此是我身，最後受於五欲之處，從今已后，當更不受。此是我身，最後受於五欲之處，從今已后，當更不受

『唉，真可怕！有什麼可貪戀的？』太子以慈悲憐憫之心，爲了憐憫眾生，大聲哭泣。『這裡被束縛，愚癡的人，就像屠夫割斷生命一樣；這裡不乾淨，愚癡的人卻妄生愛戀，就像畫瓶里裝滿了糞便；這裡虛假，愚癡的人沉溺其中，就像軟泥淹沒大象；這裡臭穢，愚癡的人卻以為香美，就像豬在廁所里一樣；這裡空虛，愚癡的人卻執著迷戀，就像狗抱著沒有肉的骨頭；這裡有害，愚癡的人爭先恐後地投入，就像飛蛾撲向燈火；這裡有毒，愚癡的人貪戀愛好，就像魚鱉吞食魚餌；這裡枯萎，愚癡的人卻樂於親近，就像濕生的花離開水被太陽暴曬；這裡脆弱，愚癡的人卻行走涉足，就像老牛陷入深泥；這裡危險，愚癡的人墜落陷沒，就像盲人跌落懸崖；這裡循環，愚癡的人在生死中流轉，就像瓦匠旋轉陶器的輪子；這裡纏繞，愚癡的人被它束縛，就像狗戴著枷鎖不得自由；這裡乾涸，愚癡的人被炙烤乾枯，就像夏天盛熱的旱草；這裡衰敗，愚癡的人日益消亡，就像月亮虧損漸漸走向終結；這裡無利，愚癡的人善根耗盡，就像賭博輸光錢財。』 『那時，太子這樣觀察那些婇女的身體，又進一步思考：『我現在清楚地看到了這些真相，應當歡喜，勇猛精進，發精進心，增長福德，發起宏大的誓願，救濟世間，為無救助的眾生提供救護，為無養育的人提供依靠，為無家可歸的眾生提供住所。現在要做的事情已經擺在我的面前，不久必定能夠實現這個願望，為什麼呢？因為這些婇女，都捨棄了羞恥之心，沉睡不醒。』 『那時，作瓶天子在半夜時分，看到太子已經從睡眠中醒來，就安詳地來到太子面前，對太子說：『太子！您過去成就了真實圓滿的事情。而且太子！您過去在人間，發過這樣的心願：「愿我捨棄肉身，往生到兜率天。」太子！那個願望的時期已經過去了；而且您過去在兜率天時，發願轉生人間，受母胎之身，那個願望已經實現；在胎中時，您又發願早日出生，那個願望也已經完成；出生后長大，在宮中，作為童子享受快樂，遊戲自在，那個願望也已經過去；到了弱冠之年，您想要精勤學習各種技藝，那個願望也已經實現；壯年時，您放縱心意，想要享受世俗的快樂，那個願望現在也已經應驗。不應該再沉溺於此，今天一切諸天諸人都希望太子捨棄世俗，出家修行聖道。』 『那時，太子聽到作瓶天子這樣說后，就穿上用八千億斤黃金價值的眾寶製成的革履，穿好后，想要起身回顧，看看他所坐的，合在一起的寶床，然後發出這樣的大聲說道：『這裡是我的身體，最後一次享受五欲的地方，從今以後，我將不再享受。這裡是我的身體，最後一次享受五欲的地方，從今以後，我將不再享受。』

'Alas, how dreadful! What is there to crave?' With a compassionate heart, out of pity for all beings, the prince cried out loudly. 'Here, there is bondage, and foolish people are like butchers cutting off lives; here, there is impurity, and foolish people wrongly generate love, like a painted vase filled with excrement; here, there is falsehood, and foolish people are submerged and stagnant, like weak mud drowning elephants; here, there is stench, and foolish people think it fragrant, like pigs in a latrine; here, there is emptiness, and foolish people develop attachments, like a dog holding a boneless bone; here, there is harm, and foolish people rush into it, like moths flying towards a lamp; here, there is poison, and foolish people greedily desire it, like fish swallowing bait; here, there is withering, and foolish people delight in closeness, like a flower born in dampness exposed to the sun after leaving the water; here, there is fragility, and foolish people walk and tread upon it, like an old ox in deep mud; here, there is danger, and foolish people fall and sink, like a blind person falling off a cliff; here, there is cycle, and foolish people transmigrate in birth and death, like a potter's wheel; here, there is entanglement, and foolish people are bound by it, like a dog in shackles unable to be free; here, there is dryness, and foolish people are scorched and withered, like dry grass in the heat of summer; here, there is decay, and foolish people diminish day by day, like the moon waning towards its end; here, there is no benefit, and foolish people exhaust their roots of goodness, like losing all their money in gambling.' 'At that time, the prince, having observed the bodies of the palace women in this way, further contemplated: 'Now that I clearly see these truths, I should rejoice, be courageous and diligent, generate a mind of diligence, increase merit, make great vows, save the world, provide protection for those without protection, provide refuge for those without support, and provide a home for those without a home. The task at hand is now before me, and soon I will surely achieve this goal. Why? Because these palace women have all abandoned their sense of shame and are fast asleep.' 'At that time, the deity Sakra, at midnight, seeing that the prince had awakened from his sleep, came peacefully to the prince and said to him: 'Prince! In the past, you accomplished true and complete deeds. Moreover, Prince! In the past, when you were in the human realm, you made this vow: "May I abandon my body and be reborn in the Tushita Heaven." Prince! The time for that vow has passed; and also in the past, when you were in the Tushita Heaven, you vowed to be reborn in the human realm, to receive a mother's womb, and that vow has been fulfilled; while in the womb, you vowed to be born early, and that vow has also been completed; having been born and grown up, in the palace, as a child enjoying happiness, playing freely, that vow has also passed; at the age of youth, you desired to diligently learn various skills, and that vow has also been fulfilled; in your prime, you indulged your mind, desiring to enjoy worldly pleasures, and that vow has now been fulfilled. You should not linger any longer. Today, all the gods and humans wish for the prince to abandon the secular world, leave home, and cultivate the holy path.' 'At that time, the prince, having heard the deity Sakra speak in this way, put on his leather shoes made of eight thousand billion pounds of gold and precious jewels, and having put them on, he wanted to get up and look back at the jeweled bed where he had been sitting, and then he spoke these loud words: 'This is my body, the last place to enjoy the five desires, from now on, I will no longer enjoy them. This is my body, the last place to enjoy the five desires, from now on, I will no longer enjoy them.'

---

。』

「爾時，太子舉右手褰眾寶所成羅網幃帳，從宮中出，安庠徐步，始行少地，在於殿內東面而立，合十指掌，至心念於一切諸佛。念已舉頭，仰瞻虛空及諸星宿。

「爾時護世四大天王及天帝釋，知于太子出家時至，各隨其力，辦具欲來。爾時，提頭賴吒天王，主領所部乾闥婆等一切眷屬，百千萬眾前後導從，作諸音樂，從東方來，三匝圍繞迦毗羅城，下於地上，卻住其方，合十指掌，低頭曲躬，面向太子。

「爾時，毗留勒叉天王，主領所部鳩槃茶等一切眷屬，百千萬眾前後導從，手執寶瓶，盛滿種種微妙香湯，從南方來，三匝圍繞迦毗羅城，下於地上，卻住其方，合十指掌，低頭曲躬，面向太子。

「爾時，毗留博叉天王，主領所部諸龍王等一切眷屬，百千萬眾前後導從，手執種種妙真珠貫，復持種種諸雜珍寶，兼起種種香雲華云及以寶云，復起微妙柔軟香風，從西方來，三匝圍繞迦毗羅城，下於地上，卻住其方，合十指掌，低頭曲躬，面向太子。

「爾時，毗沙門天王，主領所部諸夜叉等一切眷屬，百千萬眾前後導從，手執火珠，或執燈燭，或執火炬，熾盛猛炎，身著鎧甲，或執弓刀箭槊器仗及鉾戟等，從北方來，三匝圍繞迦毗羅城，下於地上，卻住其方，合十指掌，低頭曲躬，面向太子。

「爾時天主釋提桓因，與其眷屬一切諸天，百千萬眾前後導從，將天華鬘末香涂香，或復執持幡幢寶蓋，或執種種諸妙瓔珞，從彼三十三天而來，三匝圍繞迦毗羅城，卻住上方，合十指掌，低頭曲躬，面向太子。

「爾時，太子觀見諸方，仰瞻虛空及諸星宿，並睹護世四大天王，以諸上妙種種瓔珞莊嚴身體，頭戴天冠，次第而行，安庠徐步，共乾闥婆及鳩槃茶，一切諸龍並夜叉等，百千眷屬左右圍繞，各從其方東南西北，而來至此，依方面住。復見天主釋提桓因，將領百千諸天眷屬，前後閡塞，在於虛空，周匝集聚。復見鬼星已與月合，時諸天等唱大聲言：『大聖太子！鬼宿已合，今時至矣，欲求勝法，莫住於此。人王師子，時至速疾，棄捨出家。』諸天如是，更復佐助，贊唱此言：『速出莫住。』

「爾時太子仰瞻虛空，如是思惟：『今中夜靜，鬼宿已合，諸天大眾，地及虛空，並皆佐助，決定我今時至不虛，宜出家也

現代漢語譯本 『那時，太子舉起右手，掀開用各種珍寶製成的羅網帷帳，從宮中走出，安詳地緩緩行走，剛走了幾步，便站在殿內的東面，合起十指手掌，至誠地想著一切諸佛。唸完后，他抬起頭，仰望天空和星辰。 『那時，護世四大天王和天帝釋，知道太子出家的時機已到，各自盡力準備，想要前來。那時，提頭賴吒天王，率領他所管轄的乾闥婆等一切眷屬，成百上千萬的部眾前後引導跟隨，奏響各種音樂，從東方而來，圍繞迦毗羅城三圈，降落在地上，退到一方，合起十指手掌，低下頭彎下腰，面向太子。 『那時，毗留勒叉天王，率領他所管轄的鳩槃茶等一切眷屬，成百上千萬的部眾前後引導跟隨，手中拿著寶瓶，盛滿各種微妙的香湯，從南方而來，圍繞迦毗羅城三圈，降落在地上，退到一方，合起十指手掌，低下頭彎下腰，面向太子。 『那時，毗留博叉天王，率領他所管轄的諸龍王等一切眷屬，成百上千萬的部眾前後引導跟隨，手中拿著各種美妙的真珠串，又拿著各種雜色珍寶，同時升起各種香云、花云以及寶云，又颳起微妙柔軟的香風，從西方而來，圍繞迦毗羅城三圈，降落在地上，退到一方，合起十指手掌，低下頭彎下腰，面向太子。 『那時，毗沙門天王，率領他所管轄的諸夜叉等一切眷屬，成百上千萬的部眾前後引導跟隨，手中拿著火珠，或者拿著燈燭，或者拿著火炬，火焰熾盛猛烈，身上穿著鎧甲，或者拿著弓、刀、箭、矛等兵器，從北方而來，圍繞迦毗羅城三圈，降落在地上，退到一方，合起十指手掌，低下頭彎下腰，面向太子。 『那時，天主釋提桓因，和他的眷屬一切諸天，成百上千萬的部眾前後引導跟隨，拿著天上的花鬘、末香、涂香，或者拿著幡幢、寶蓋，或者拿著各種美妙的瓔珞，從三十三天而來，圍繞迦毗羅城三圈，退到上方，合起十指手掌，低下頭彎下腰，面向太子。 『那時，太子看到四方，仰望天空和星辰，並看到護世四大天王，用各種上妙的瓔珞莊嚴身體，頭戴天冠，依次而行，安詳地緩緩行走，和乾闥婆、鳩槃茶、一切諸龍以及夜叉等，成百上千的眷屬左右圍繞，各自從東南西北而來，到達這裡，按照方位站立。又看到天主釋提桓因，率領成百上千的諸天眷屬，前後擁擠，在虛空中，周圍聚集。又看到鬼星已經和月亮會合，這時諸天等大聲唱道：『大聖太子！鬼宿已經會合，現在時機已到，想要尋求殊勝的佛法，不要留在這裡。人王獅子，時機已到，快點捨棄出家。』諸天如此，更加佐助，贊唱此言：『快點出去，不要停留。』 『那時，太子仰望天空，這樣思索：『現在是午夜，鬼宿已經會合，諸天大眾，地上和空中，都來佐助，確定我現在時機已到，不是虛妄，應該出家了。』

English version 'At that time, the Crown Prince raised his right hand and lifted the jeweled net curtains, made of various treasures, and came out of the palace. He walked slowly and peacefully, and after taking a few steps, he stood on the east side of the hall, joined his ten fingers in his palms, and sincerely thought of all the Buddhas. After thinking, he raised his head and looked up at the sky and the stars. 'At that time, the Four Heavenly Kings who protect the world and the Heavenly Emperor Sakra, knowing that the time for the Crown Prince to leave home had arrived, each prepared to come with all their might. At that time, King Dhritarashtra, leading all his retinue of Gandharvas and others, with hundreds of thousands of followers guiding and accompanying him, playing various music, came from the east, circled the city of Kapilavastu three times, descended to the ground, retreated to one side, joined his ten fingers in his palms, lowered his head and bowed, facing the Crown Prince. 'At that time, King Virudhaka, leading all his retinue of Kumbhandas and others, with hundreds of thousands of followers guiding and accompanying him, holding jeweled vases filled with various subtle fragrant waters, came from the south, circled the city of Kapilavastu three times, descended to the ground, retreated to one side, joined his ten fingers in his palms, lowered his head and bowed, facing the Crown Prince. 'At that time, King Virupaksha, leading all his retinue of Dragon Kings and others, with hundreds of thousands of followers guiding and accompanying him, holding various beautiful strings of pearls, and also holding various miscellaneous treasures, and also raising various fragrant clouds, flower clouds, and jeweled clouds, and also raising subtle and soft fragrant winds, came from the west, circled the city of Kapilavastu three times, descended to the ground, retreated to one side, joined his ten fingers in his palms, lowered his head and bowed, facing the Crown Prince. 'At that time, King Vaishravana, leading all his retinue of Yakshas and others, with hundreds of thousands of followers guiding and accompanying him, holding fire pearls, or holding lamps and candles, or holding torches with blazing flames, wearing armor, or holding bows, swords, arrows, spears, and other weapons, came from the north, circled the city of Kapilavastu three times, descended to the ground, retreated to one side, joined his ten fingers in his palms, lowered his head and bowed, facing the Crown Prince. 'At that time, the Heavenly Lord Sakra, with his retinue of all the gods, with hundreds of thousands of followers guiding and accompanying him, bringing heavenly flower garlands, powdered incense, and perfumed incense, or holding banners, canopies, and jeweled umbrellas, or holding various beautiful necklaces, came from the Thirty-three Heavens, circled the city of Kapilavastu three times, retreated to the upper space, joined his ten fingers in his palms, lowered his head and bowed, facing the Crown Prince. 'At that time, the Crown Prince looked at the four directions, looked up at the sky and the stars, and saw the Four Heavenly Kings who protect the world, adorning their bodies with various exquisite necklaces, wearing heavenly crowns, walking in order, slowly and peacefully, with Gandharvas, Kumbhandas, all the Dragon Kings, and Yakshas, with hundreds of thousands of followers surrounding them on the left and right, each coming from the southeast, northwest, and arriving here, standing according to their directions. He also saw the Heavenly Lord Sakra, leading hundreds of thousands of heavenly retinue, crowded in front and behind, in the empty space, gathering all around. He also saw that the Ghost Star had already joined with the moon. At this time, the gods and others chanted loudly: 『Great Holy Crown Prince! The Ghost Constellation has joined, now is the time, if you wish to seek the supreme Dharma, do not stay here. Lion among kings, the time has come, quickly abandon your home and leave.』 The gods, in this way, further assisted and chanted these words: 『Leave quickly, do not stay.』 'At that time, the Crown Prince looked up at the sky and thought: 『Now it is midnight, the Ghost Constellation has joined, the great assembly of gods, on the ground and in the sky, are all assisting, it is certain that the time has come for me, it is not false, I should leave home.』

---

。』太子如是心思惟已，即喚同日所生奴子車匿告言：『車匿！汝速疾來，莫違於我，急被帶我同日所生馬王干陟，將前著來，勿令我家所有眷屬一釋種子聞彼馬聲。』是時車匿聞于太子如是言已，仰瞻虛空，如是思惟：『今始中夜。』心即生疑，遍體戰慄，身毛皆豎，悚懼不安，白太子言：『大聖太子！云何中夜遣我被帶干陟馬王？有何恐怖？有何怨敵？有何急疾？或復城外，或今城內，有好惡耶？』是時太子語車匿言：『謂汝車匿！我今急疾，恐怖怨敵，被諸苦逼，汝那得知？但速被帶我同日生馬王干陟，時疾將來。』

佛本行集經卷第十七

隋天竺三藏阇那崛多譯舍宮出家品下

「爾時，車匿既聞太子如是語已，自心思惟：『聖子今者，決欲出家，不肯住也。』如是念已，故發大聲大言大語，問太子言，望使宮人覺知：『太子聖子！恒常知諸時節所作之事，常依順時，今是何時，而喚索馬？聖子若欲往詣園林觀看善地遊戲之者，此非其時，何用馬為？聖子今日無有怨仇，復無違逆反叛之人，四方安靜，復無有人擾攘離亂，邊疆一切無有逃亡，外方鄰邦亦無侵奪，欲共聖子鬥戰之者，聖子覆蓋一切大地，唯一無二，今何假須馬王干陟？聖子今日此處宮內，諸婇女等共相圍繞，歡娛受樂，猶如天主歡喜園中，釋提桓因，共諸天女，周匝圍繞；聖子亦然，在此宮內，寶床上坐，何用於馬？但願安心，於此百千婇女之中，聽作音聲娛樂而住。』是時車匿，口如是言，又復以手，拔諸婇女頭髮令寤，又以腳蹋彼婇女身，但彼婇女不覺不知，以上諸天神通力故。爾時，太子心內生疑畏眾人覺，私密細聲，以於此偈告車匿言：

「『同生車匿汝當知，　　我觀宮內如冢墓， 亦似蛆蟲穴無異，　　如與羅剎同共居， 東西南北狼籍眠，　　又類受胎初泡水。 車匿我見五欲苦，　　心意不願在此宮， 若游諸方我不喜，　　以見老病及死屍。 車匿速將干陟來，　　我今決欲出家去。』

「爾時，車匿聞于太子如是言已，猶如猛獸著于毒箭，生大苦惱，大聲而哭，白太子言：『聖子！今可舍諸尊乎？』太子報言：『善生車匿！我今欲求勝上之處，寧舍現前諸尊親族，勿令未來我及眷屬入于死命鬼口之中

現代漢語譯本：太子這樣思索之後，就叫來與他同一天出生的奴僕車匿，告訴他說：『車匿！你快點來，不要違揹我的意思，趕快給我套上與我同一天出生的馬王干陟，牽到前面來，不要讓我家裡的所有眷屬，哪怕是一個釋迦族的後代，聽到那馬的聲音。』當時車匿聽到太子這樣說后，仰望天空，這樣思索：『現在是半夜。』心中就產生了疑惑，渾身戰慄，汗毛都豎了起來，驚恐不安，對太子說：『大聖太子！為什麼半夜要我套上干陟馬王？有什麼恐怖的事情？有什麼仇敵？有什麼急事？或者城外，或者現在城內，有什麼好壞的事情嗎？』當時太子對車匿說：『你這車匿！我現在有急事，有恐怖的仇敵，被各種痛苦逼迫，你哪裡知道？你只管快點套上與我同一天出生的馬王干陟，趕快牽來。』 當時，車匿聽了太子這樣的話后，自己心裡想：『聖子現在，一定是想要出家，不肯住下去了。』這樣想過後，故意發出很大的聲音，大聲地對太子說，希望宮裡的人能聽到：『太子聖子！您常常知道各個時節應該做的事情，常常順應時節，現在是什麼時候，而要馬呢？聖子如果想要去園林觀看美景遊玩，現在不是時候，要馬做什麼呢？聖子今天沒有仇敵，也沒有違背反叛的人，四方安靜，也沒有人擾亂離散，邊疆一切都沒有逃亡，外方鄰國也沒有侵犯掠奪，想要和聖子打仗的人，聖子您覆蓋一切大地，是獨一無二的，現在何必需要馬王干陟呢？聖子今天在這宮內，被眾多美女圍繞，歡快地享受快樂，就像天主在歡喜園中，釋提桓因和眾多天女，周圍環繞一樣；聖子也是這樣，在這宮內，坐在寶床上，要馬做什麼呢？只希望您安心，在這成百上千的美女之中，聽著音樂娛樂而住。』當時車匿，口中這樣說，又用手，拔那些美女的頭髮讓她們醒來，又用腳踩那些美女的身體，但是那些美女不覺不知，因為有諸天神力的緣故。當時，太子心中害怕眾人察覺，用私密細小的聲音，用這首偈語告訴車匿說： 『同生的車匿你要知道，我看到宮內就像墳墓，也像蛆蟲的洞穴一樣，和羅剎住在一起沒有區別，東西南北亂七八糟地睡著，又像受胎時最初的水泡。車匿我看到五欲的痛苦，心裡不願意待在這宮裡，如果去各處遊玩我也不喜歡，因為我看到了衰老、疾病和死亡的屍體。車匿快點把干陟牽來，我現在決定要出家離去。』 當時，車匿聽到太子這樣說后，就像猛獸被毒箭射中一樣，產生巨大的痛苦，大聲哭泣，對太子說：『聖子！現在可以捨棄各位尊貴的人嗎？』太子回答說：『善良的車匿！我現在想要尋求更高尚的地方，寧願捨棄眼前的各位尊親，也不要讓未來我和我的眷屬進入死亡的鬼口之中。』

English version: After the prince had pondered this, he summoned his servant Channa, who was born on the same day as him, and said: 'Channa! Come quickly, do not disobey me. Hasten to saddle my horse, Kanthaka, who was born on the same day as me, and bring him before me. Do not let any of my family members, not even a single descendant of the Shakya clan, hear the sound of that horse.' At that time, when Channa heard the prince's words, he looked up at the sky and thought: 'It is now midnight.' Doubt arose in his heart, his whole body trembled, his hair stood on end, and he was filled with fear and unease. He said to the prince: 'Great holy prince! Why do you want me to saddle Kanthaka, the king of horses, in the middle of the night? Is there something to fear? Are there any enemies? Is there some urgent matter? Or is there something good or bad happening outside the city or within the city?' At that time, the prince said to Channa: 'You, Channa! I am in a hurry, there are enemies to fear, and I am being oppressed by various sufferings. How could you know? Just quickly saddle my horse, Kanthaka, who was born on the same day as me, and bring him here quickly.' At that time, when Channa heard the prince's words, he thought to himself: 'The holy prince now definitely wants to leave home and will not stay.' After thinking this, he deliberately spoke loudly, hoping that the people in the palace would hear him. He said to the prince: 'Holy prince! You always know what to do at the right time, and you always follow the seasons. What time is it now that you are asking for a horse? If you want to go to the garden to see the beautiful scenery and play, this is not the time. What do you need a horse for? Today, you have no enemies, and there are no rebellious people. All directions are peaceful, and there is no one causing trouble or chaos. There are no fugitives on the borders, and no neighboring countries are invading or plundering. There is no one who wants to fight with you. You cover the entire earth and are unique. Why do you need the king of horses, Kanthaka? Today, in this palace, you are surrounded by many beautiful women, enjoying happiness, just like the lord of the heavens in the Joyful Garden, Indra, surrounded by many heavenly maidens. You are the same, sitting on a precious bed in this palace. What do you need a horse for? I only hope that you will be at peace and stay here, listening to music and enjoying yourself among these hundreds and thousands of beautiful women.' At that time, Channa spoke these words, and then he used his hands to pull the hair of the women to wake them up, and he also stepped on their bodies with his feet, but those women did not feel or know anything, because of the power of the gods. At that time, the prince, fearing that the people would notice, spoke in a private and soft voice, using this verse to tell Channa: 'You, Channa, who were born with me, you should know that I see the palace as a tomb, like a hole of maggots, no different from living with Rakshasas. They sleep in a mess, east, west, north, and south, like the first bubble of water when a fetus is conceived. Channa, I see the suffering of the five desires, and I do not wish to stay in this palace. If I go to various places, I will not be happy, because I have seen old age, sickness, and dead bodies. Channa, quickly bring Kanthaka here, I have decided to leave home.' At that time, when Channa heard the prince's words, he was like a fierce beast struck by a poisoned arrow, and he felt great pain. He cried loudly and said to the prince: 'Holy prince! Can you now abandon all the honored ones?' The prince replied: 'Good Channa! I now want to seek a higher place. I would rather abandon all my present relatives than let myself and my family enter the mouth of death in the future.'

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。』更為車匿而說偈言：

「『我當求于涅槃故，　　寧舍親族向出家， 未來死鬼劫奪人，　　命一入口悉食盡。』

「爾時，車匿重聞太子如是言已，復更慇勤白太子言：『大聖太子！一切世人謂言：「太子決定得作大轉輪王。」云何欲舍？』太子又斷車匿此言：『咄汝車匿！莫如是語！我昔在於兜率天上，勝於此處，曾作天王，悉領于彼三十三天，我於是時，猶不樂於彼處之樂。何以故？以見生死無常患故，況復今日此人間乎？少時在於此人境界，多有患濁，處此王位，雖復治世，暫時自在，而不得離病死之怖。但世間中，有死命鬼治世之處，彼之諸王即不能得自在安樂。』車匿復更報太子言：『大聖太子！雖復太子不用世位，但凈飯王今已年老，太子盛壯，勿令大王心生苦惱。』太子報言：『善生車匿！我今於此大父王邊，心生愛敬，如父愛我，我倍愛父，大王奇特，敬愛親族，我亦不欲舍諸親族，我于親眷亦復不作諸餘異心。但我大畏，大怖大驚，諸有之中受生死苦，今日欲求解脫法故，而暫舍離所愛重親，當來世中能愍救護諸眷屬故，又未來世不相離故。』

「爾時車匿白太子言：『大聖太子心決定耶？要須舍俗求出家乎？』太子報言：『善生車匿！我已立要。』車匿又言：『為何事故？』太子答言：『我見世間無常過故，意欲專求彼勝處耳。』車匿復問：『以何緣故，覓彼勝處？』太子答言：『若使世間，無生無死，無老無病，無愛別離，無怨憎會，得王位已，受諸功德，無有無常，境界真實，一生人中，無有濁穢；若如是者，可令我於此處心樂。汝善車匿！莫違我心，我已敕汝，急速被帶我同日生馬王干陟。』車匿白言：『如太子敕，不敢有違。』其車匿聞太子如是敕語言已，亦識太子深心之意，亦復先知凈飯王敕嚴制禁重，但以諸天神力加故，發心欲取干陟將來太子之前。而有偈說：

「『車匿以天神力加，　　忍違大王敕命制， 兼以菩薩昔愿滿，　　發意遂取馬莊嚴。』

「爾時車匿即至廄中，于槽櫪上，搦取干陟，即以純金，作迦毗遮，七寶莊嚴，串于馬口。牽出離槽，別系余橛，刮刷其背，先以柔軟輕細之物𡲕于脊上，以金所成七寶莊嚴鞍韉而被，上覆金網。如是具足被帶馬已，即牽將向太子之前

現代漢語譯本：於是，太子對車匿說偈語道： 『我爲了尋求涅槃，寧願捨棄親族而出家，未來死神會劫奪人命，一旦進入它的口中就會被吞噬殆盡。』 當時，車匿再次聽到太子這樣說，又更加懇切地對太子說：『偉大的太子！世人都說：「太子必定會成為偉大的轉輪王。」為何要捨棄呢？』太子打斷車匿的話說：『唉，車匿！不要這樣說！我過去在兜率天時，比這裡殊勝，曾做天王，統領那三十三天，那時我尚且不樂於那裡的快樂。為什麼呢？因為我看到生死無常的禍患，更何況是今天這人間呢？短暫地處於這人間，多有禍患污濁，身處王位，即使治理世事，暫時自在，也無法擺脫病死的恐懼。但世間有死神統治的地方，那些國王都不能得到自在安樂。』車匿又對太子說：『偉大的太子！即使太子不想要世俗的地位，但凈飯王現在已經年老，太子正值壯年，不要讓大王心中產生苦惱。』太子回答說：『善良的車匿！我現在對父王，心中充滿愛敬，如同父親愛我，我更加愛父親，大王特別，敬愛親族，我也不想捨棄親族，我對親眷也沒有其他異心。但我非常畏懼，非常害怕，非常震驚，在各種生命形式中遭受生死之苦，今天想要尋求解脫之法，所以暫時捨棄所愛重的親人，將來世中能夠憐憫救護所有眷屬，又在未來世中不相分離。』 當時，車匿對太子說：『偉大的太子，您心意已決嗎？一定要捨棄世俗而出家嗎？』太子回答說：『善良的車匿！我已經立下誓願。』車匿又問：『是爲了什麼緣故？』太子回答說：『我看到世間無常的過患，想要專心尋求那殊勝的境界。』車匿又問：『因為什麼緣故，要尋找那殊勝的境界？』太子回答說：『如果世間沒有生沒有死，沒有老沒有病，沒有愛別離，沒有怨憎會，得到王位后，享受各種功德，沒有無常，境界真實，一生之中，沒有污濁；如果這樣，或許能讓我在這裡感到快樂。你啊，善良的車匿！不要違揹我的心意，我已經命令你，趕快為我備好我同日出生的馬王干陟。』車匿回答說：『遵從太子命令，不敢違背。』車匿聽到太子這樣的命令后，也明白太子深層的意思，也事先知道凈飯王嚴厲的禁令，但因為諸天神力的加持，發心想要把干陟帶到太子面前。於是有偈語說： 『車匿因為天神加持，忍著違背大王的命令，加上菩薩過去所發的願望圓滿，發心於是取來馬匹並加以裝飾。』 當時，車匿就到馬廄中，在馬槽上，抓住干陟，用純金製作馬籠頭，用七寶裝飾，套在馬嘴上。牽出馬槽，繫在另一根木樁上，刮刷馬背，先用柔軟輕細的物品鋪在脊背上，用金製成的七寶裝飾的鞍韉覆蓋，上面再蓋上金網。這樣完全裝備好馬後，就牽著馬來到太子面前。

English version: Then, the prince spoke in verse to Chandaka: 'I shall seek Nirvana, therefore, I would rather leave my family and go forth into homelessness. In the future, the death demon will seize people, and once they enter its mouth, they will be completely devoured.' At that time, Chandaka, having heard the prince's words again, earnestly said to the prince, 'Great Holy Prince! All the people in the world say, "The prince is destined to become a great Chakravartin king." Why would you want to abandon this?' The prince interrupted Chandaka, saying, 'Oh, Chandaka! Do not speak like that! In the past, when I was in the Tushita Heaven, which is superior to this place, I was once a heavenly king, ruling over the thirty-three heavens. Even then, I did not enjoy the pleasures of that place. Why? Because I saw the suffering of impermanence in birth and death. How much more so is it true in this human world today? Being in this human realm for a short time, there are many troubles and impurities. Even if one is in a king's position, ruling the world, and temporarily free, one cannot escape the fear of sickness and death. But in this world, where the death demon rules, even the kings cannot find freedom and happiness.' Chandaka replied to the prince, 'Great Holy Prince! Even if the prince does not desire worldly status, King Suddhodana is now old, and the prince is in his prime. Do not cause the king to suffer.' The prince replied, 'Good Chandaka! I have love and respect for my father, the king. Just as my father loves me, I love him even more. The king is extraordinary, loving his family, and I do not wish to abandon my family either. I have no other intentions towards my relatives. But I am greatly afraid, greatly terrified, and greatly shocked by the suffering of birth and death in all forms of existence. Today, I wish to seek the path of liberation, so I will temporarily leave my beloved relatives, so that in the future, I can have compassion and protect all my family members, and so that we will not be separated in future lives.' At that time, Chandaka said to the prince, 'Great Holy Prince, is your mind made up? Do you truly need to abandon the secular world and go forth into homelessness?' The prince replied, 'Good Chandaka! I have already made my vow.' Chandaka asked again, 'For what reason?' The prince replied, 'I see the faults of impermanence in the world, and I wish to wholeheartedly seek that superior state.' Chandaka asked again, 'For what reason do you seek that superior state?' The prince replied, 'If the world had no birth and no death, no old age and no sickness, no separation from loved ones, no encounters with those we hate, and if, after attaining kingship, one could enjoy all merits without impermanence, if the realm were real, and if there were no impurities in one's life, then perhaps I could find joy here. You, good Chandaka! Do not go against my will. I have already ordered you to quickly prepare my horse, Kanthaka, who was born on the same day as me.' Chandaka replied, 'As the prince commands, I dare not disobey.' When Chandaka heard the prince's command, he understood the prince's deep intentions, and he also knew beforehand of King Suddhodana's strict prohibitions. But because of the power of the gods, he resolved to bring Kanthaka before the prince. Then there was a verse that said: 'Chandaka, empowered by the gods, endured disobeying the king's command, and with the bodhisattva's past vows fulfilled, he resolved to take the horse and adorn it.' At that time, Chandaka went to the stable, and at the manger, he seized Kanthaka, and with pure gold, made a bridle, adorned with seven treasures, and put it on the horse's mouth. He led the horse out of the manger, tied it to another stake, brushed its back, first placing soft and light materials on its spine, and then covered it with a saddle and harness adorned with seven treasures made of gold, and then covered it with a golden net. Having thus fully equipped the horse, he led it to the prince.

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。是時干陟同生馬王，遙見太子身力壯故，遍體歡喜，出大鳴聲。時，其干陟馬王吼喚出聲之時，聞半由旬；時首陀會一切諸天，以神力故，令此馬聲隱沒不聞，恐畏有人障礙太子不得出家。

「是時太子，歡喜踴躍遍滿其體，即以右手，柔軟網縵，手指猶如蓮花葉赤色如紫礦，摩拭馬王脊背之上而敕語言：『汝同日生干陟馬王！我今欲求甘露之法，汝須努力，如是善行，勿令有人作我障礙。汝善干陟！鬥戰之時，尚出死力，欲勝他故，今日與我，善為佐助，求出世樂。世間之樂，暫時歡喜，不久還失，生大憂惱。為法出力，此事甚難，我今欲為一切世間求解脫故，出家修道。汝善努力，出勇猛筋，捷疾而行。我今出家，為諸世間及汝等輩作大利益。』

「爾時，太子正念立地，發大弘願，作如是言：『此我最後在家乘也，我從今去，更不復乘如是之乘。』發誓愿已控䩛，即乘干陟馬上，乘已重語干陟馬言：『汝干陟馬！努力負我，最後負荷，我今為諸天人世間作利益故，發心出家。』太子亦坐干陟馬王鞍上之時，一切無量阿修羅眾，迦婁羅、緊那羅、摩睺羅伽、羅剎眾，毗舍遮、地居諸天及首陀會，乃至阿迦膩吒天等，隨逐干陟馬王而行。是時諸天手持白蓋，復以種種諸寶莊嚴蓋柄周匝，以諸眾寶真珠羅網，懸于其上，其網目間，悉懸金鈴，擎持以覆太子之上。是時太子乘干陟馬，漸向宮門。干陟行時，蹄足聲聞一俱盧奢，首陀會天以神通力，隱彼鳴聲不令遠聞，畏有障礙太子出家。

「是時太子出家之時，其虛空中有一夜叉，名曰缽足，彼缽足等諸夜叉眾，在虛空中，各以手承馬之四足，安徐而行。太子初欲發足出家，有一天子，唱如是言：『愿善吉利大法船師，今欲度脫無量眾生於煩惱海。』復有一天，唱如是言：『愿無障礙大聖世尊，今欲出家渡生死海。』

「是時，太子語車匿言：『善生車匿！汝今可在我前而行，示現我道。』出宮內門，彼門關鑰，欲開之時，其聲聞於一拘盧奢。非人至門開彼關鑰，其開之時，首陀會天以神通力，隱蔽彼聲不令人聞，恐畏太子出家之時有諸障礙。是時車匿白太子言：『大聖太子！宮門已開。』太子報言：『門已開也，決定我心所愿求利，必當得成，無有疑慮

現代漢語譯本：當時，干陟馬王與太子同時出生，遠遠看見太子身強力壯，全身都感到歡喜，發出巨大的鳴叫聲。當時，干陟馬王吼叫出聲時，聲音傳遍半由旬；這時，首陀會天的一切諸天，以神通力，使這馬的聲音隱沒不被聽到，是害怕有人阻礙太子不能出家。 現代漢語譯本：『這時，太子歡喜踴躍，遍滿全身，就用右手，柔軟如網，手指像蓮花葉般赤紅如紫礦，撫摸馬王的脊背，並敕令說道：『你與我同日出生的干陟馬王！我現在想要尋求甘露之法，你必須努力，如此善行，不要讓人阻礙我。你善哉干陟！戰鬥之時，尚且竭盡全力，想要戰勝對方，今天你也要好好幫助我，求得超脫世俗的快樂。世間的快樂，只是暫時的歡喜，不久就會失去，產生巨大的憂愁煩惱。為佛法出力，這件事非常困難，我現在想要為一切世間求解脫，出家修行。你好好努力，使出勇猛的力量，快速前進。我今天出家，是爲了給世間一切眾生以及你們帶來巨大的利益。』 現代漢語譯本：『那時，太子正念站立在地上，發出宏大的誓願，這樣說道：『這是我最後一次乘坐在家之乘了，我從今以後，再也不會乘坐這樣的坐騎。』發誓愿后，控制馬韁，就騎上干陟馬，騎上后又對干陟馬說：『你干陟馬！努力載我，最後一次負重，我現在爲了給諸天人世間帶來利益，發心出家。』太子坐在干陟馬王的馬鞍上時，一切無量的阿修羅眾、迦樓羅、緊那羅、摩睺羅伽、羅剎眾、毗舍遮、地居諸天以及首陀會天，乃至阿迦膩吒天等，都跟隨在干陟馬王后面行走。這時，諸天手持白色的傘蓋，又用各種珍寶裝飾傘柄四周，用各種珍寶真珠羅網，懸掛在傘蓋之上，網的每個孔眼之間，都懸掛著金鈴，舉著傘蓋遮在太子之上。這時，太子騎著干陟馬，漸漸走向宮門。干陟馬行走時，蹄聲傳遍一俱盧奢，首陀會天用神通力，隱藏了馬的鳴叫聲，不讓遠處聽到，是害怕有人阻礙太子出家。 現代漢語譯本：『這時，太子出家的時候，虛空中有一個夜叉，名叫缽足，那些缽足等夜叉眾，在虛空中，各自用手托著馬的四蹄，安穩地行走。太子剛要邁步出家時，有一天子，唱誦道：『愿善哉吉祥的大法船師，現在想要度脫無量眾生於煩惱的苦海。』又有一天子，唱誦道：『愿無障礙的大聖世尊，現在想要出家渡過生死苦海。』 現代漢語譯本：『這時，太子對車匿說：『善哉車匿！你現在可以在我前面行走，為我指路。』走出宮內門，那門上的門閂，想要打開的時候，聲音傳遍一俱盧奢。非人來到門前打開門閂，打開的時候，首陀會天用神通力，隱藏了那聲音，不讓人聽到，是害怕太子出家的時候有各種阻礙。這時，車匿對太子說：『大聖太子！宮門已經打開。』太子回答說：『門已經打開了，我心中所愿求的利益，必定能夠成就，沒有絲毫的疑慮。』

English version: At that time, the horse king Kanthaka was born at the same time as the prince. Seeing the prince's strong and robust body from afar, he was filled with joy and let out a great roar. When the horse king Kanthaka roared, the sound traveled half a yojana. At that time, all the devas of Suddhavasa, through their divine power, made the horse's sound disappear and not be heard, fearing that someone might hinder the prince from leaving home. English version: 'At that time, the prince was filled with joy and elation throughout his body. He then used his right hand, soft and net-like, with fingers like lotus leaves, red as purple ore, to stroke the horse king's back and commanded, 'You, Kanthaka, horse king, born on the same day as I! I now seek the nectar of Dharma. You must strive, do this good deed, and not let anyone hinder me. Good Kanthaka! In battle, you exert all your strength to defeat the enemy. Today, you must also assist me well in seeking the joy of liberation from the world. The joys of the world are temporary pleasures, which will soon be lost, causing great sorrow and distress. To exert effort for the Dharma is very difficult. I now wish to seek liberation for all beings in the world, so I am leaving home to practice the Way. You must strive hard, exert your courageous strength, and move swiftly. My leaving home today is for the great benefit of all beings in the world, including you.' English version: 'At that time, the prince stood on the ground with right mindfulness, made a great vow, and said, 'This is the last time I will ride a vehicle of the household life. From now on, I will never ride such a vehicle again.' After making the vow, he controlled the reins and mounted Kanthaka. After mounting, he spoke to Kanthaka again, 'You, Kanthaka! Strive to carry me, this is your last burden. I am now leaving home with the intention of benefiting all devas, humans, and the world.' When the prince sat on the saddle of Kanthaka, all the immeasurable asuras, garudas, kinnaras, mahoragas, rakshasas, pisachas, earth-dwelling devas, and the devas of Suddhavasa, even up to the Akanistha heaven, followed behind Kanthaka. At that time, the devas held white parasols, adorned with various jewels around the handles, and hung nets of various precious jewels and pearls above them. Between the meshes of the nets, golden bells were suspended, and they held the parasols to cover the prince. At that time, the prince rode Kanthaka and gradually approached the palace gate. When Kanthaka walked, the sound of his hooves traveled one krosa. The devas of Suddhavasa, through their divine power, concealed the sound of the horse's neighing, so it would not be heard far away, fearing that someone might hinder the prince from leaving home.' English version: 'At that time, when the prince was leaving home, there was a yaksha in the sky named Patapada. Those yakshas, including Patapada, each held one of the horse's four hooves with their hands, and walked slowly. When the prince was about to step out to leave home, a deva sang, 'May the auspicious great Dharma ship master, now wish to deliver countless beings from the sea of afflictions.' Another deva sang, 'May the unobstructed great sage, the World Honored One, now wish to leave home and cross the sea of birth and death.' English version: 'At that time, the prince said to Channa, 'Good Channa! You may now walk in front of me and show me the way.' As he exited the inner palace gate, when the bolt of the gate was about to be opened, the sound traveled one krosa. Non-humans came to the gate and opened the bolt. When it was opened, the devas of Suddhavasa, through their divine power, concealed the sound so that no one would hear it, fearing that there might be obstacles when the prince left home. At that time, Channa said to the prince, 'Great Sage Prince! The palace gate has been opened.' The prince replied, 'The gate has been opened. The benefit that I seek in my heart will surely be achieved, without any doubt.'

---

。』

「爾時車匿白太子言：『大聖太子！希有甚奇！此之宮門，以前開時，大用氣力而方得開，聖子今者至已即開。』大聖太子亦至門邊，譬如猛風吹彼云隊開散兩邊。是時太子，從內宮門出於外已，作是唱言：『此我最後出於宮門，從今已去，當更不出。』

「爾時太子從宮出已，安庠而至毗耶啰門，其門邊有一夜叉將，名曰善入，共其五百夜叉眷屬，既見太子安庠徐步向門而來，見已各各共相謂言：『今此悉達大聖太子，夜半非時來向門下，我等今者欲為彼不？』時夜叉眾各相謂言：『我等可為太子開門，隨彼稱意東西行動，脫彼如心，所愿成就，得甘露道。既自證已，復為天人世間，當得作大利益。』是時善入夜叉之將，急疾開彼毗耶啰門。其門已前開閉之時，其聲鳴徹，至半由旬。時凈居天，以神通力隱蔽門聲，不使諸人得聞其響，恐為太子作出家障。

「太子從此迦毗羅城毗耶啰門初出之時，彼門所有守門諸將，或有執捉關鑰之者，彼等諸人，或著睡眠，不覺太子出彼宮時；或復是彼諸夜叉神之所迷惑，或是諸天神力迷惑，所有最慎，善持更人，彼等一切悉重睡眠，不覺人出。

「爾時，欲界魔王波旬，見於太子初出家時，為欲恐怖于太子故，以神通力，化作諸聲，所謂虛空出現大云，雲中復更出大雷聲，及霹靂聲。更復化作諸大水河，吹于大石，出沒奔流。太子之前，復作大山，其山高峻，現大崖岸。又復化作大猛火聚，炎爀熾然。

「爾時凈居諸天，以神通力，隱彼大云，雷電霹靂一切諸聲，及彼大山、河石、高峻崖岸、猛火，皆令不現。將彼魔王波旬，擲著無量百千由旬之外，勿使障礙太子出家。

「爾時太子從城門出，至外邊已，回身觀看迦毗羅城，出師子吼唱如是言：『我今寧自擲棄身形，墮大石崖，飲諸毒藥，而取命終，亦不飲食；若我未得隨心願求度脫眾生於生死海，我終不入迦毗羅城。』其諸天聞太子如是師子吼聲，皆悉隨喜。

「爾時，太子出此師子吼聲之時，所有守護迦毗羅城諸鬼神等，或守城門，或守墻壁，或守敵樓，皆悉大唱如是之言：『如是如是！愿如太子所出師子無畏吼聲，成就滿足。』以歡喜心，各舉兩手，語大子言：『大勇健兒！出已回觀迦毗羅城

現代漢語譯本： 『這時，車匿對太子說：『偉大的太子！真是稀有而神奇！這宮門，以前打開時，需要用很大的力氣才能打開，聖子您現在一到就開了。』偉大的太子也到了門邊，就像猛烈的風吹散雲層一樣，門向兩邊打開。這時，太子從內宮門出來到外面后，說道：『這是我最後一次出宮門，從今以後，我將不再出來。』 『這時，太子從宮門出來后，安詳地走到毗耶啰門，門邊有一個夜叉將領，名叫善入，帶著他的五百夜叉眷屬。他們看到太子安詳地慢慢走向門來，就互相說道：『現在這位悉達大聖太子，在半夜非時來到門下，我們現在要為他開門嗎？』夜叉們互相說道：『我們可以為太子開門，讓他隨意東西行動，如果他能如願以償，成就所愿，得到甘露之道。他自己證悟后，還能為天人世間帶來巨大的利益。』這時，善入夜叉將領，迅速打開了毗耶啰門。這門以前開關時，聲音響徹半由旬。這時，凈居天用神通力隱藏了門的聲音，不讓人們聽到響聲，恐怕會給太子出家製造障礙。 『太子從迦毗羅城的毗耶啰門初次出來時，那門的所有守門將領，有的拿著門閂鑰匙，他們這些人，有的睡著了，沒有察覺太子出宮；有的被夜叉神迷惑，或是被天神迷惑，所有最謹慎、善於值班的人，他們都沉睡了，沒有察覺有人出來。 『這時，欲界魔王波旬，看到太子初次出家時，爲了恐嚇太子，用神通力，變化出各種聲音，比如虛空中出現大云，雲中又發出巨大的雷聲和霹靂聲。又變化出巨大的河流，吹動大石頭，奔騰流淌。在太子面前，又出現一座大山，山勢高峻，顯露出巨大的懸崖。又變化出巨大的猛火，火焰熾熱。 『這時，凈居諸天，用神通力，隱藏了那些大云、雷電霹靂等一切聲音，以及那大山、河流、石頭、高峻的懸崖、猛火，都讓它們消失不見。並將魔王波旬，扔到無量百千由旬之外，不讓他阻礙太子出家。 『這時，太子從城門出來，到了外面后，轉身觀看迦毗羅城，發出獅子吼聲，說道：『我寧願自己拋棄身體，墜落大石崖，喝下毒藥而死，也不進食；如果我沒有得到隨心所愿，度脫眾生於生死苦海，我終不進入迦毗羅城。』諸天聽到太子這樣的獅子吼聲，都非常歡喜。 『這時，太子發出這獅子吼聲時，所有守護迦毗羅城的鬼神等，有的守城門，有的守墻壁，有的守敵樓，都大聲說道：『正是這樣！愿如太子所發出的獅子無畏吼聲，成就圓滿。』他們歡喜地舉起雙手，對太子說：『大勇健兒！出來后回頭看看迦毗羅城吧！』

English version: 'At that time, Channa said to the Prince: 'Great Prince! It is truly rare and marvelous! This palace gate, when opened before, required great effort to open, but now, as soon as you, Holy Son, arrive, it opens.' The great Prince also reached the gate, and like a fierce wind blowing away the clouds, the gate opened to both sides. At that time, the Prince, having come out of the inner palace gate, spoke these words: 'This is my last time leaving the palace gate; from now on, I shall not come out again.' 'At that time, after the Prince came out of the palace, he walked calmly to the Viyara gate. At the gate was a Yaksha general named Good Entry, along with his five hundred Yaksha attendants. Seeing the Prince walking calmly towards the gate, they said to each other: 'Now this Siddhartha, the great holy Prince, has come to the gate in the middle of the night at an unusual time. Should we open the gate for him?' The Yakshas said to each other: 'We can open the gate for the Prince, allowing him to move freely in any direction. If he can fulfill his wishes and attain the path of nectar, and after his own enlightenment, he can bring great benefit to the world of gods and humans.' At that time, the Yaksha general Good Entry quickly opened the Viyara gate. When this gate was opened and closed before, the sound resonated for half a yojana. At that time, the Pure Abode Gods, using their supernatural powers, concealed the sound of the gate, so that people would not hear it, fearing it would create obstacles for the Prince's renunciation. 'When the Prince first came out of the Viyara gate of Kapilavastu, all the gatekeepers, some of whom held the keys to the gate, were either asleep and did not notice the Prince leaving the palace, or were deluded by the Yaksha gods, or by the gods. All the most cautious and diligent guards were fast asleep and did not notice anyone leaving. 'At that time, Mara, the king of the desire realm, seeing the Prince's initial renunciation, in order to frighten the Prince, used his supernatural powers to create various sounds, such as large clouds appearing in the sky, and from the clouds came great thunder and lightning. He also created huge rivers, blowing large stones, rushing and flowing. In front of the Prince, he created a large mountain, with steep cliffs. He also created a huge fire, with blazing flames. 'At that time, the Pure Abode Gods, using their supernatural powers, concealed all the sounds of the large clouds, thunder, and lightning, as well as the large mountain, rivers, stones, steep cliffs, and the fierce fire, making them all disappear. They also threw Mara, the king, to a distance of countless hundreds of thousands of yojanas, so that he would not hinder the Prince's renunciation. 'At that time, after the Prince came out of the city gate and reached the outside, he turned to look at Kapilavastu and roared like a lion, saying: 'I would rather throw away my body, fall off a cliff, drink poison and die, than eat; if I have not attained my wish to liberate all beings from the sea of birth and death, I will never enter Kapilavastu again.' All the gods, hearing the Prince's lion's roar, were filled with joy. 'At that time, when the Prince uttered this lion's roar, all the ghosts and spirits guarding Kapilavastu, some guarding the city gates, some guarding the walls, and some guarding the watchtowers, all shouted loudly, saying: 'So it is! May the fearless lion's roar of the Prince be fulfilled.' With joyful hearts, they raised their hands and said to the Prince: 'Great hero! Turn back and look at Kapilavastu!'

---

。』

「是時太子聞此言已，不驚不怖，以歡喜心，身毛皆豎，更作是言：『此城我今終不回入，若我得於甘露之句諸聖所嘆，已斷生死煩惱之流，證涅槃道，然後乃入。』太子城外出此師子吼言要誓，證彼真實真如菩提，然後還來入城教化，出此聲處，在後諸人造作于塔，名曰太子出師子吼。而彼處所有一最大尼拘陀樹，彼樹有神，其神以偈語太子言：

「『若人慾伐于樹木，　　要必當盡其根本， 如斫物頭須斷絕，　　渡水宜令達彼岸， 言語一竟不得虛，　　作怨亦訖莫復喜。』

「爾時，太子以偈報彼護樹神言：

「『雪山處所可動移，　　海水或使其枯竭， 虛空可令崩落地，　　我吐言語終不虛。』

「爾時，凈居諸天而說偈言：

「『此處今出大藥王，　　當治眾生煩惱毒， 若有被愛箭所射，　　此匠今悉能拔除。 此處今出大醫尊，　　善治一切眾生患， 若人有老病死疹，　　此設療治悉能愈。 此處今出大智炬，　　燭彼顛倒癡眾生， 所在愚瞑黑闇中，　　即皆睹見大光照。 此處今出大顯赫，　　能為世間作大明， 以智圓滿慧眼光，　　普照十方諸境界。 此處今出大船師，　　當度未度眾生類， 牢裝方便智舟楫，　　濟度無量億天人。 此處今出大商主，　　欲教一切度大磧， 所有迷惑無量眾，　　示導令從正路行。 此處今出是大王，　　世間法王無上王， 建立法幢大法相，　　令知是法及非法。 此處今出是大導，　　能伏一切諸世間， 其未調伏諸天人，　　一切當能善調伏。 此處今出是大主，　　出世法主無上主， 當轉微妙大法輪，　　摧伏一切諸外道。 此處今出是大覺，　　當覺世間未覺者， 其有被諸煩惱纏，　　能斷一切縛令脫。 此處今出大帝幢，　　當雨無邊大法雨， 十力具足世無雙，　　能降一切諸外道。 此處今乘大白象，　　得度無明遠廣磧， 執持利智金剛杵，　　當破外道一切邪。 此處今出大梵王，　　憐愍世間一切眾， 為利愚騃眾生輩，　　當鳴大法鐘螺鼓。 此處今出是大龍，　　當雨世間大法雨， 潤益三界諸眾生，　　除其熱惱諸邪病。』

「爾時凈居諸天說此偈已，即口稱言：『南無尊者大丈夫身。』禮拜太子，隨太子行

現代漢語譯本：當時太子聽到這些話后，沒有驚慌也沒有恐懼，而是以歡喜的心情，全身汗毛都豎了起來，並再次說道：『這座城我今後絕不再回去，如果我能得到諸聖所讚歎的甘露之句，斷絕生死煩惱的河流，證得涅槃之道，然後才會回去。』太子出城時發出了這如同獅子吼般的誓言，要證得真實真如的菩提，然後才回來入城教化。在他發出這聲音的地方，後人建造了塔，名為太子出獅子吼。而那裡有一棵最大的尼拘陀樹，樹里有神，那神用偈語對太子說： 『如果有人想要砍伐樹木，一定要徹底砍斷它的根，如同砍斷東西的頭必須斷絕一樣，渡河應該到達彼岸，說出的話就不能虛假，結下怨恨也應該結束，不要再高興。』 當時，太子用偈語回答那位護樹神說： 『雪山所在之處可以移動，海水或許可以枯竭，虛空可以崩塌墜落，我所說的話終究不會虛假。』 當時，凈居天的諸位天人說了偈語： 『這裡現在出現了一位大藥王，將要醫治眾生的煩惱毒，如果有人被愛慾之箭射中，這位匠人現在都能拔除。 這裡現在出現了一位大醫尊，善於醫治一切眾生的疾病，如果有人有衰老、疾病、死亡的困擾，他所設的療法都能治癒。 這裡現在出現了一位大智慧的火炬，照亮那些顛倒癡迷的眾生，在愚昧黑暗之中，都能看到大光明照耀。 這裡現在出現了一位大顯赫者，能為世間帶來光明，以智慧圓滿的慧眼之光，普照十方所有境界。 這裡現在出現了一位大船師，將要度脫尚未度脫的眾生，牢固地裝備方便智慧的船槳，救度無量億的天人。 這裡現在出現了一位大商主，想要教導一切眾生度過大沙漠，所有迷惑的無量眾生，引導他們走上正路。 這裡現在出現了一位大王，世間法王無上的王，建立法幢大法相，使人知道什麼是法，什麼是非法。 這裡現在出現了一位大導師，能夠降伏一切世間，那些尚未調伏的天人，一切都能善加調伏。 這裡現在出現了一位大主，出世法主無上的主，將要轉動微妙的大法輪，摧伏一切外道。 這裡現在出現了一位大覺悟者，將要覺悟世間尚未覺悟的人，那些被各種煩惱纏縛的人，能夠斷除一切束縛使之解脫。 這裡現在出現了一面大帝的旗幟，將要降下無邊的大法雨，十力具足世間無雙，能夠降伏一切外道。 這裡現在騎著大白象，得以度過無明的廣闊沙漠，手持銳利的智慧金剛杵，將要破除外道的一切邪說。 這裡現在出現了一位大梵王，憐憫世間一切眾生，爲了利益愚昧的眾生，將要鳴響大法鐘螺鼓。 這裡現在出現了一條大龍，將要降下世間的大法雨，滋潤三界一切眾生，消除他們的熱惱和各種邪病。』 當時，凈居天的諸位天人說完這些偈語后，就口稱：『南無尊者大丈夫身。』禮拜太子，跟隨太子前行。

English version: At that time, upon hearing these words, the Crown Prince was neither startled nor afraid, but with a joyful heart, his body hair stood on end. He further declared, 'I shall never return to this city. If I attain the nectar-like words praised by all the sages, sever the stream of birth and death, and realize the path of Nirvana, then I shall return.' The Crown Prince, upon leaving the city, made this lion's roar of a vow, to realize the true and real Bodhi, and then return to the city to teach. At the place where he uttered this vow, later people built a stupa, named 'The Crown Prince's Lion's Roar.' And there was a very large Banyan tree, and a spirit resided in that tree. The spirit spoke to the Crown Prince in verse: 'If one wishes to fell a tree, one must completely sever its roots. Just as when cutting off a head, it must be completely severed. When crossing a river, one should reach the other shore. Words spoken should not be false. When enmity is settled, one should not rejoice again.' At that time, the Crown Prince replied to the tree-protecting spirit in verse: 'The place of the snow mountains may be moved, the ocean may be dried up, the void may collapse and fall, but my words will never be false.' At that time, the Pure Abode Devas spoke in verse: 'Here now appears a great King of Medicine, who will cure the poison of afflictions of all beings. If anyone is pierced by the arrow of desire, this craftsman can now remove it. Here now appears a great Physician, who is skilled in curing all the diseases of beings. If anyone suffers from old age, sickness, or death, the treatments he provides can cure them all. Here now appears a great Torch of Wisdom, illuminating those beings who are deluded and confused. In the darkness of ignorance, they will all see the great light shining. Here now appears a great Luminary, who can bring light to the world. With the light of his wisdom-filled eye, he illuminates all realms in the ten directions. Here now appears a great Captain, who will ferry across those beings who have not yet been ferried. Firmly equipping the boat of skillful means and wisdom, he will save countless billions of gods and humans. Here now appears a great Merchant, who wishes to guide all beings across the great desert. He will guide the countless beings who are lost, leading them onto the right path. Here now appears a great King, the supreme King of the Dharma in the world. He establishes the banner of Dharma and the great signs of Dharma, so that people may know what is Dharma and what is not. Here now appears a great Guide, who can subdue all the worlds. Those gods and humans who have not been tamed, he will be able to tame them all. Here now appears a great Lord, the supreme Lord of the Dharma beyond the world. He will turn the subtle great Dharma wheel, and subdue all the heretics. Here now appears a great Awakened One, who will awaken those in the world who are not yet awakened. Those who are bound by various afflictions, he can sever all bonds and set them free. Here now appears a great Imperial Banner, which will rain down the boundless great Dharma rain. He is complete with the ten powers, unparalleled in the world, and can subdue all the heretics. Here now he rides a great white elephant, and crosses the vast desert of ignorance. Holding the sharp vajra of wisdom, he will shatter all the false views of the heretics. Here now appears a great Brahma King, who has compassion for all beings in the world. For the benefit of ignorant beings, he will sound the great Dharma bell, conch, and drum. Here now appears a great Dragon, who will rain down the great Dharma rain upon the world, nourishing all beings in the three realms, and removing their heat, afflictions, and various evil diseases.' At that time, after the Pure Abode Devas spoke these verses, they exclaimed, 'Homage to the Venerable Great Man!' They bowed to the Crown Prince and followed him.

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。時凈居天各隨先業果報所得微妙之身，威德勇猛，志力精進，難作已作，為于太子，放身光明，滅除暗瞑，顯示道路，譬如重云日從中出放大光明，如是如是。凈居諸天從其身體放諸光明，為于太子，示現道路，亦復如是。

「爾時欲界諸天子等，皆各化作端正可喜摩那婆身，在太子前引導太子平坦道路。

「大梵天王共諸梵眾眷屬圍繞，在於太子右邊而行。

「忉利天王共諸釋眾三十三天眷屬圍繞，在於太子左邊而行。

「四大天王各以種種微妙瓔珞，莊嚴其身，以妙天冠莊嚴其首，垂諸瓔珞，復共無量乾闥婆眾、鳩槃茶眾、諸龍夜叉，無量百千，左右圍繞。身帶種種堅牢鎧甲，手執弓箭，或執利劍，或執長刀，或執鐵棒，或執矛戟，或執三叉，執槊執鉤，擎持排楯，在太子前，引導而行，語太子言：『大聖太子！從於此道，速行莫住。』上虛空中，復有無量無邊諸天百千億眾，歡喜踴躍，遍滿其身，不能自勝。將天水陸所生之花，散太子上，並及旃檀、諸妙沉水、多伽羅等天諸末香，自余更有種種雜香，散太子上，復有涂香末香燒香，太子行時，各各手持散太子上，以用供養于太子故。

「爾時，太子宮內所有婇女睡寤，忽然唱言：『不見太子！不見太子！』耶輸陀羅既睹臥床獨自一身，不見太子，而大唱叫作如是言：『嗚呼嗚呼！我等今被聖子誑逗。』即大叫喚，以身投地，把撮塵土，以散頭上，又舉兩手，自拔髮毛，拗折打破身諸瓔珞，以撲于地，以手指爪𤔩裂四支、身體皮肉，所著衣服，皆悉掣毀。舉聲大哭，出於種種酸楚痛言，又以諸餘種種苦惱，逼切縈纏自身支體。

「爾時，宮內婇女侍人奏凈飯王，作如是言：『大王當知，今夜睡寤不見太子。』其當馬人既失干陟，亦復咨奏凈飯王言：『大王當知，今夜廄上亦復不見馬王干陟。』時凈飯王聞此語已，大聲叫喚而口唱言：『嗚呼嗚呼！我所愛子。』如是唱已，悶絕倒地，傍臣手持栴檀冷水以灑其上，少時還穌，復其本心。然後召喚防守城將而敕之言：『卿等速疾莊嚴四兵善著鎧甲，速求太子，令知所在

現代漢語譯本：那時，凈居天的諸位天神各自根據他們先前的業報所得到的微妙身體，威猛勇猛，意志堅定，精進努力，做到了難以做到的事情。爲了太子，他們放出身體的光芒，驅散黑暗，照亮道路，就像烏雲密佈時太陽從雲中升起，放出耀眼的光芒一樣。凈居天的諸位天神從他們的身體放出光明，為太子指引道路，也是如此。 這時，欲界諸天子等，都各自化作端正可愛的年輕男子形象，在太子前面引導太子走上平坦的道路。 大梵天王和他的梵眾眷屬圍繞著他，在太子的右邊行走。 忉利天王和他的釋眾三十三天眷屬圍繞著他，在太子的左邊行走。 四大天王各自用各種微妙的瓔珞裝飾自己的身體，用精美的天冠裝飾頭部，垂掛著各種瓔珞，還和無數的乾闥婆眾、鳩槃茶眾、諸龍夜叉等，數不清的百千眷屬，左右圍繞著太子。他們身穿各種堅固的鎧甲，手持弓箭，或拿著利劍，或拿著長刀，或拿著鐵棒，或拿著矛戟，或拿著三叉戟，拿著長矛和鉤子，舉著盾牌，在太子前面引導著他行走，並對太子說：『偉大的太子！請從這條路快速前進，不要停留。』在上面的虛空中，還有無數無邊的諸天百千億眾，歡喜雀躍，全身充滿了喜悅，無法自持。他們將天上和水陸所生的鮮花，散在太子身上，還有旃檀、各種美妙的沉香、多伽羅等天上的各種末香，以及其他各種雜香，散在太子身上。還有涂香、末香、燒香，在太子行走時，他們各自手持這些香散在太子身上，以此來供養太子。 這時，太子宮內的所有宮女侍妾從睡夢中醒來，突然喊道：『不見太子了！不見太子了！』耶輸陀羅看到床上只有自己一個人，不見太子，便大聲哭喊，說道：『嗚呼嗚呼！我們現在被聖子欺騙了。』她大聲叫喊，以身體撲倒在地，抓起塵土，撒在頭上，又舉起雙手，自己拔頭髮，扭斷打碎身上的各種瓔珞，扔在地上，用手指甲抓裂四肢和身體的皮肉，所穿的衣服，都被扯爛。她大聲哭泣，發出各種酸楚痛苦的聲音，又用各種其他的痛苦，逼迫纏繞自己的身體。 這時，宮內的宮女侍從向凈飯王稟告說：『大王，請您知道，今晚睡醒后不見太子了。』負責馬匹的人發現失去了干陟，也向凈飯王稟告說：『大王，請您知道，今晚馬廄里也不見馬王干陟了。』這時，凈飯王聽到這些話后，大聲哭喊，口中說道：『嗚呼嗚呼！我所愛的兒子。』這樣喊完后，就昏厥倒地，旁邊的臣子用檀香冷水灑在他身上，過了一會兒才甦醒過來，恢復了意識。然後他召集防守城池的將領，命令他們說：『你們要迅速整頓四方軍隊，穿好鎧甲，快速尋找太子，查明他的下落。』

English version: At that time, the gods of the Pure Abode Heavens, each according to the subtle bodies they had obtained from their previous karmic rewards, were majestic and courageous, with firm will and diligent effort, accomplishing what was difficult to do. For the sake of the Prince, they emitted light from their bodies, dispelling darkness and illuminating the path, just as when the sun rises from the clouds amidst heavy clouds, emitting dazzling light. The gods of the Pure Abode Heavens emitted light from their bodies, showing the path to the Prince, and it was just like that. At this time, the heavenly sons of the Desire Realm, all transformed themselves into handsome and pleasing young men, guiding the Prince on a smooth path in front of him. The Great Brahma King, surrounded by his Brahma retinue, walked on the Prince's right side. The King of the Trayastrimsha Heaven, surrounded by his Shakra retinue of the thirty-three heavens, walked on the Prince's left side. The Four Great Heavenly Kings, each adorned their bodies with various exquisite ornaments, decorated their heads with beautiful heavenly crowns, and hung various ornaments. They were also surrounded by countless Gandharvas, Kumbhandas, dragons, and Yakshas, countless hundreds of thousands, on the left and right. They wore various sturdy armors, held bows and arrows, or held sharp swords, or held long sabers, or held iron rods, or held spears and halberds, or held tridents, held spears and hooks, and held shields, guiding the Prince in front, and said to the Prince: 'Great Prince! Please proceed quickly along this path, do not stop.' In the upper void, there were also countless billions of heavenly beings, rejoicing and leaping, their bodies filled with joy, unable to contain themselves. They scattered flowers born in the heavens and on land and water on the Prince, as well as sandalwood, various exquisite aloes, tagara, and other heavenly powdered incense, and various other mixed incenses, scattered on the Prince. There were also perfumed ointments, powdered incense, and burning incense, and as the Prince walked, they each held these incenses in their hands and scattered them on the Prince, using them to make offerings to the Prince. At this time, all the palace women and attendants in the Prince's palace woke up from their sleep and suddenly cried out: 'The Prince is gone! The Prince is gone!' Yashodhara, seeing that she was alone in the bed, without the Prince, cried out loudly, saying: 'Alas, alas! We have now been deceived by the Holy Son.' She cried out loudly, threw herself to the ground, grabbed dust, scattered it on her head, and raised both hands, pulling out her own hair, twisting and breaking the various ornaments on her body, throwing them on the ground, using her fingernails to tear the skin and flesh of her limbs and body, and tearing apart the clothes she was wearing. She cried out loudly, uttering various bitter and painful sounds, and used various other pains to torment and entangle her own body. At this time, the palace women and attendants in the palace reported to King Suddhodana, saying: 'Great King, please know that we woke up tonight and the Prince is gone.' The person in charge of the horses, having lost Kanthaka, also reported to King Suddhodana, saying: 'Great King, please know that the horse king Kanthaka is also gone from the stable tonight.' At this time, King Suddhodana, upon hearing these words, cried out loudly, saying: 'Alas, alas! My beloved son.' After crying out like this, he fainted and fell to the ground. The ministers beside him sprinkled sandalwood cold water on him, and after a while, he regained consciousness and his original mind. Then he summoned the generals guarding the city and ordered them, saying: 'You must quickly organize the four armies, put on your armor, and quickly search for the Prince, and find out his whereabouts.'

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。』時彼防衛守城將軍，聞王如是嚴重敕己，從宮內出，遍告諸餘大征將言：『汝等諸將各各當知！凈飯大王有如是敕：「所在境界，百官大臣，其有受食我封祿者，或有依我而活命者，如是人輩皆悉集聚，速疾分頭行求太子。若得見者，善言慰喻，勿聽住彼山林磎谷，迎將回還。」』

「爾時，百官諸群臣等，聞彼防衛守城將軍如是言已，即時各于迦毗羅城內外衢道，振鈴告言：『汝等一切所有臣民，食于凈飯大王國土封祿之者，及依大王而活命者，諸臣百官悉皆速出迦毗羅城，為求太子。若得見者，慰喻教回，還入宮中。』

「爾時，釋種諸臣百官，並及一切迦毗羅城所居人民，其有食祿及不食者，皆從城出，行求太子。

「爾時，守城大臣，遍告所行諸人如是言已，漸次至於太子當馬大臣之家，告彼當馬臣如是言：『凈飯王敕，速求太子，出城而行。』彼大臣言：『我當太子所居之處，而不得行。』時彼守城大臣，重更語如是言：『凈飯大王如是嚴敕：「所有太子侍衛左右，悉皆禁縛。」』彼當馬臣如是報言：『仁者若欲縛於我者，且先自縛汝之所有眷屬妻兒兄弟姊妹姑姨舅氏，合皆禁縛。』時彼城內大眾人民，皆悉出求太子而行。

「爾時，太子以諸天神威力障故，求覓太子，不能得見。

佛本行集經剃髮染衣品第二十二上

「爾時，太子從迦毗羅城門出已，敕其車匿作如是言：『謂汝車匿！我今語汝，汝於我前，引導直向羅摩村行。』是時車匿白太子言：『如太子敕，不敢有違。』引前直向羅摩村邊，其馬乾陟，輕便行疾，舉足安隱，從夜半行，至明星出，行十二由旬。

「（摩訶僧祇師如是言：『馬半夜行十二由旬。』或復諸師作如是言：『從夜半起，至明星出，行百由旬。』）

「至一聚落，名彌尼迦，至日出時，到跋伽婆仙人居處。到彼處已，問車匿言：『謂汝車匿！此何處所？』爾時車匿報太子言：『大聖太子！此之處所，去羅摩村，勢不遙遠。』

「爾時太子見此樹林，乃往仙人所居之處，並諸鳥獸，流水井泉，池渠河等，知其車匿及馬乾陟行來已乏，告車匿言：『汝善車匿！今若知時，宜於此處，停下歇息

現代漢語譯本：當時，負責防衛守城的將軍，聽到國王如此嚴厲地命令自己，便從宮中出來，遍告其他各位大將說：『你們各位將領都應當知道！凈飯大王有這樣的命令：「凡是在我管轄的境內，所有官員大臣，凡是接受我俸祿的，或者依靠我而活命的，這些人都要全部聚集起來，迅速分頭去尋找太子。如果見到太子，要好言安慰勸導，不要讓他住在山林溪谷，要迎接他回來。」』 現代漢語譯本：『那時，各位官員大臣等，聽到防衛守城的將軍這樣說后，立刻在迦毗羅城內外的大道上，搖鈴宣告說：「你們所有臣民，凡是吃凈飯大王國土俸祿的，以及依靠大王活命的，各位官員都要迅速離開迦毗羅城，去尋找太子。如果見到太子，要安慰勸導他回來，回到宮中。」』 現代漢語譯本：『那時，釋迦族的各位官員大臣，以及所有居住在迦毗羅城的人民，無論是吃俸祿的還是不吃俸祿的，都從城裡出來，去尋找太子。』 現代漢語譯本：『那時，守城大臣，向所有出行的人這樣宣告后，逐漸來到太子所乘馬匹的馬伕家中，告訴馬伕說：「凈飯王命令，要迅速尋找太子，出城去尋找。」馬伕說：「我不能離開太子所在的地方。」這時，守城大臣又再次說道：「凈飯大王嚴厲命令：『所有太子的侍衛左右，都要全部捆綁起來。』」馬伕回答說：「如果你們想捆綁我，就先捆綁你們自己的所有家眷妻兒兄弟姐妹姑姨舅氏，全部捆綁起來。」這時，城內的大眾人民，都出來尋找太子。』 現代漢語譯本：『那時，太子因為有諸天神的力量遮蔽，所以尋找太子的人，都不能見到太子。』 現代漢語譯本：佛本行集經剃髮染衣品第二十二上 現代漢語譯本：『那時，太子從迦毗羅城門出來后，命令車匿說：「車匿，我告訴你，你現在在我前面，引導我直接向羅摩村走。」這時，車匿對太子說：「遵照太子命令，不敢違背。」便在前面引導，直接向羅摩村走去，他的馬乾陟，輕快便捷，行走迅速，舉足安穩，從半夜出發，到明星出現時，走了十二由旬。』 現代漢語譯本：『（摩訶僧祇師這樣說：「馬半夜走了十二由旬。」或者有些法師這樣說：「從半夜出發，到明星出現，走了百由旬。」）』 現代漢語譯本：『到達一個村落，名叫彌尼迦，到日出時，到達跋伽婆仙人居住的地方。到達那裡后，問車匿說：「車匿，這裡是什麼地方？」這時，車匿回答太子說：「大聖太子，這個地方，距離羅摩村，不算太遠。」』 現代漢語譯本：『這時，太子看到這片樹林，以及仙人居住的地方，還有各種鳥獸，流水井泉，池塘河流等，知道車匿和馬乾陟行走已經疲乏，便告訴車匿說：「好車匿，現在如果時機合適，應該在這裡停下來休息。」』

English version: At that time, the general in charge of defending the city, upon hearing the king's severe order to him, came out from the palace and announced to all the other great generals, saying: 'You generals should all know! King Suddhodana has given this order: "Within my territory, all officials and ministers, those who receive my salary, or those who depend on me for their livelihood, all these people must gather together and quickly go out in different directions to search for the prince. If you see the prince, you must comfort and persuade him with kind words, do not let him stay in the mountains and valleys, and bring him back."' English version: 'At that time, all the officials and ministers, upon hearing the general in charge of defending the city say this, immediately in the main roads inside and outside Kapilavastu, rang bells and announced: "All you citizens, those who eat the salary of King Suddhodana's land, and those who depend on the king for their livelihood, all officials must quickly leave Kapilavastu to search for the prince. If you see the prince, comfort and persuade him to return to the palace."' English version: 'At that time, all the officials and ministers of the Shakya clan, as well as all the people living in Kapilavastu, whether they received a salary or not, all came out of the city to search for the prince.' English version: 'At that time, the minister in charge of defending the city, after announcing this to all the people who were going out, gradually came to the house of the groom of the prince's horse, and told the groom: "King Suddhodana orders that you quickly search for the prince and go out of the city to search." The groom said: "I cannot leave the place where the prince is." At this time, the minister in charge of defending the city said again: "King Suddhodana has strictly ordered: 'All the prince's attendants and guards must be bound up.'" The groom replied: "If you want to bind me, then first bind all your own family members, wives, children, brothers, sisters, aunts, and uncles, bind them all up." At this time, the masses of people in the city all went out to search for the prince.' English version: 'At that time, because of the power of the gods, those who were searching for the prince could not see him.' English version: The Sutra of the Collection of the Buddha's Original Acts, Chapter 22, on Shaving the Head and Dyeing the Clothes, Part One English version: 'At that time, after the prince left the gate of Kapilavastu, he ordered Channa, saying: "Channa, I tell you, you now lead me directly towards Ramagrama." At this time, Channa said to the prince: "As the prince commands, I dare not disobey." He then led the way directly towards Ramagrama. His horse, Kanthaka, was light and swift, and its steps were steady. They traveled from midnight until the morning star appeared, covering twelve yojanas.' English version: '(The Mahasanghika teachers say: "The horse traveled twelve yojanas in the middle of the night." Or some teachers say: "From midnight until the morning star appeared, they traveled one hundred yojanas.")' English version: 'They arrived at a village called Minika, and at sunrise, they arrived at the place where the sage Bhargava lived. After arriving there, he asked Channa: "Channa, what is this place?" At this time, Channa replied to the prince: "Great Holy Prince, this place is not far from Ramagrama."' English version: 'At this time, the prince saw this forest, as well as the place where the sage lived, and various birds and beasts, flowing water, wells, ponds, and rivers, and knowing that Channa and Kanthaka were tired from traveling, he told Channa: "Good Channa, now if the time is right, we should stop here and rest."'

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。』是時太子從其馬王干陟而下，口如是稱大弘誓願：『此今是我最後所乘所下處也，此今是我最後所乘所下處也。』是時太子下干陟訖，以美言語慰喻車匿，作如是言：『車匿！世有僕使，其心雖復孝向大家，而無自由。復有僕使，心雖自由，而無孝順。復有僕使，心不孝順，兼且無力。復有僕使，而心孝順，復有大力。善生車匿！如汝今日希有希得，恭敬孝順，好心向我，復有大力。車匿！我今向汝，亦大歡喜，以如是業，汝於我邊，心大孝順，大愛敬我，如是愛我。汝今事我，不求利故。凡世間事富貴之人，還有愛著而求事他；汝今事我，其義不然；世又有人，見富貴時而欲事他，為求物故，亦見貧賤即復偝舍；汝今不然。』而說偈言：

「『畜兒為立家，　　事父答養育， 為利營田作，　　皆以求報為。』

「爾時車匿聞此偈已，問太子言：『大聖太子！凡是奴僕向富貴人，所有諸事欲發心作，不能一一借問所以。但我今日，既見聖子來入此山，是故敢欲咨問聖子，以何緣故，發如是心而來至此？』是時太子，報車匿言：『汝善車匿！我欲語汝，汝今亦復何須用知？』車匿復言：『大聖太子！我雖是賤，交與聖子同日而生，是聖子奴，隨順聖子，不違逆意。』是時太子語車匿言：『汝善車匿！我今語汝，汝能作不？』其車匿言：『大聖太子！我今既是聖子奴僕，親事聖子，何敢不作？』

「太子復言：『汝善車匿！我今棄捨聖王之位，不以其餘畏怖他故，唯求解脫，離繫縛故。車匿！我今不取如是王位，而心歡喜。車匿！一切王位，是大恐怖。我今內心，如是明見。車匿！我見出家有如是利，故割斷彼，來入山林，莫復更為生死所拘，我今欲求解脫生死。汝善車匿！今可回還，將馬乾陟歸向王宮，我今出家，心意已決。』而說偈言：

「『不復更假多言語，　　識知我意愛汝心， 我以割捨親愛來，　　汝今速將干陟去。』

「爾時車匿白太子言：『大聖太子！凡人出家，見四種事，然後舍離。云何為四？或身年老，或復帶病，或時孤獨，或無資財。而聖子今此四種中，現無有一。又復聖子初生之時，一切解相婆羅門等，有能佔觀諸巧智人，多讀經書善解眾論，昔曾授記：「如此童子，必當得作轉輪聖王，統四天下，作大地主，具足七寶

現代漢語譯本：當時太子從他的馬王干陟上下來，口中這樣發下大弘誓願：『這裡是我最後一次乘坐和下來的地方，這裡是我最後一次乘坐和下來的地方。』當時太子下馬後，用美好的言語安慰車匿，這樣說道：『車匿！世上有僕人，他們雖然內心孝順主人，卻沒有自由。還有僕人，內心雖然自由，卻沒有孝順之心。還有僕人，既不孝順，又沒有能力。還有僕人，既孝順，又有能力。善哉車匿！像你今天這樣稀有難得，恭敬孝順，真心向我，又有能力。車匿！我今天對你，也非常歡喜，因為你對我如此忠心，如此愛戴我，如此敬重我。你今天侍奉我，不是爲了利益。凡是世間那些富貴之人，還有愛著而求侍奉他人；你今天侍奉我，不是這樣；世上還有人，看到富貴時就想侍奉他人，是爲了求取財物，一旦看到貧賤就背棄離去；你今天不是這樣。』於是說了偈語： 『養育孩子是爲了建立家庭，侍奉父親是爲了報答養育之恩，爲了利益而經營田地，都是爲了求取回報。』 當時車匿聽了這偈語后，問太子說：『大聖太子！凡是奴僕侍奉富貴之人，所有的事情想要去做，不能一一詢問原因。但我今天，既然看到聖子來到這座山中，所以才敢想請問聖子，因為什麼緣故，發了這樣的心而來到這裡？』當時太子回答車匿說：『你這好車匿！我想告訴你，你現在又何必一定要知道呢？』車匿又說：『大聖太子！我雖然卑賤，但與聖子同一天出生，是聖子的奴僕，順從聖子，不敢違背聖子的意願。』當時太子對車匿說：『你這好車匿！我今天告訴你，你能做到嗎？』車匿說：『大聖太子！我既然是聖子的奴僕，親自侍奉聖子，怎麼敢不做呢？』 太子又說：『你這好車匿！我今天拋棄聖王的地位，不是因為害怕其他什麼，只是爲了求解脫，脫離束縛。車匿！我今天不接受這樣的王位，內心反而歡喜。車匿！一切王位，都是大恐怖。我今天內心，清楚地看到這一點。車匿！我看到出家有這樣的好處，所以才割捨一切，來到山林，不再被生死所束縛，我今天想要求解脫生死。你這好車匿！現在可以回去了，帶著馬王干陟回到王宮，我今天出家，心意已決。』於是說了偈語： 『不再需要多說言語，知道我愛你之心，我已割捨親愛而來，你現在快點帶著干陟回去。』 當時車匿對太子說：『大聖太子！凡是出家之人，看到四種情況，然後才會捨棄一切。哪四種呢？或是身體年老，或是身帶疾病，或是孤獨一人，或是沒有資財。而聖子現在這四種情況中，沒有一種是符合的。而且聖子剛出生的時候，所有解相的婆羅門等，那些能夠占卜觀察的聰明人，讀了很多經書，善於解釋各種論點的人，曾經預言說：「這個孩子，必定會成為轉輪聖王，統治四天下，成為大地之主，具備七寶。」』

English version: At that time, the Crown Prince descended from his horse king, Kanthaka, and uttered a great vow: 'This is the last place I will ride and dismount, this is the last place I will ride and dismount.' After the Crown Prince dismounted, he comforted Channa with kind words, saying: 'Channa! There are servants in the world who, though loyal to their masters, have no freedom. There are also servants who, though free, have no loyalty. There are servants who are neither loyal nor capable. And there are servants who are both loyal and capable. Good Channa! You are rare and hard to find today, respectful, loyal, kind-hearted towards me, and capable. Channa! I am very pleased with you today, because you are so devoted to me, love me so much, and respect me so much. You serve me today not for personal gain. Those who are wealthy in the world still seek to serve others out of attachment; you serve me not like that; there are also people in the world who want to serve others when they see wealth, seeking material gain, and abandon them when they see poverty; you are not like that.' Then he spoke a verse: 'Raising children is to establish a family, serving one's father is to repay his nurturing, managing fields for profit is all for seeking returns.' At that time, after hearing this verse, Channa asked the Crown Prince: 'Great Holy Prince! All servants who serve the wealthy cannot ask the reasons for every task they wish to undertake. But today, since I see the Holy Prince coming to this mountain, I dare to ask the Holy Prince, for what reason did you have such a thought and come here?' At that time, the Crown Prince replied to Channa: 'Good Channa! I want to tell you, but why do you need to know now?' Channa replied: 'Great Holy Prince! Although I am lowly, I was born on the same day as the Holy Prince, I am the Holy Prince's servant, I follow the Holy Prince, and I dare not disobey the Holy Prince's will.' At that time, the Crown Prince said to Channa: 'Good Channa! I will tell you now, can you do it?' Channa said: 'Great Holy Prince! Since I am the Holy Prince's servant, serving the Holy Prince personally, how dare I not do it?' The Crown Prince said again: 'Good Channa! Today I abandon the position of the Holy King, not because I fear anything else, but only to seek liberation, to break free from bondage. Channa! I am happy not to accept such a kingship today. Channa! All kingships are great terrors. Today, I see this clearly in my heart. Channa! I see such benefits in renouncing the world, so I have severed all ties and come to the mountains, no longer to be bound by birth and death, I want to seek liberation from birth and death today. Good Channa! Now you can go back, take the horse king Kanthaka back to the palace, I have decided to renounce the world today.' Then he spoke a verse: 'There is no need for more words, know my heart loves you, I have severed my loved ones to come here, you should quickly take Kanthaka back.' At that time, Channa said to the Crown Prince: 'Great Holy Prince! People who renounce the world do so after seeing four things. What are the four? Either they are old, or they are sick, or they are alone, or they have no wealth. But the Holy Prince does not have any of these four conditions. Moreover, when the Holy Prince was born, all the Brahmins who could interpret signs, those wise people who could observe and divine, who had read many scriptures and were good at explaining various theories, once prophesied: 「This child will surely become a Chakravartin King, ruling the four continents, becoming the lord of the earth, possessing the seven treasures.」'

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。彼七寶者，所謂輪寶、珠寶、象寶、馬寶、女寶、主藏臣寶、主兵臣寶，如是復生一千聖子，悉皆勇健，能破他怨。彼轉輪王統此大地一切海等，如法降伏，而得治化。」聖子若得金輪寶時，此寶天成非人所作，端正可喜，于虛空中，在前而行，王當乘空，逐彼寶輪，諸親族等，左右圍繞，從空飛行，是時身當轉輪王位，受大功德。是時，聖子！以明月珠摩尼之寶，于夜暗時，照七由旬，其地周匝，而得光明。是時聖子！如是無量，受王位樂。大聖太子！仁今若乘白象之時，其象七支，皆拄于地，其六白牙，皆悉以金裝挍鏤飾，被金鞍韉鞦䩛隱起，以金瓔珞嚴服其上，復以羅網而彌覆之，具足神通，飛騰自在，乘是像已，亦堪能行遍此大地。聖子是時，受彼王位，甚大快樂。

「『又復聖子！若當來世，乘彼馬王，而其馬王，遍體紺青，頭烏黑色，𩦲尾甚長，被金鞍韉，鏤寶鞦䩛，純金纓珞，莊嚴其身，以金網羅彌覆其上。彼馬神通，自在無礙，善能飛躍虛空而行，若欲行時，聖子乘上，行此大地，周匝能遍。聖子爾時，受是王位，甚大快樂。

「『又復聖子！若當來世，得女寶時，眼目端正，面首可憐，行步安庠最勝最妙，猶天玉女，當自出現。聖子爾時，具足而受，自恣五欲，轉輪王位甚大豐樂。

「『又復聖子！若當來世，得主藏寶，彼主藏臣，得天眼故，能從地出金銀藏等一切諸寶，將與聖子。爾時，當受五欲具足功德。

「『又復聖子！若當來世，得主兵寶，其主兵臣，善巧多智，聰明利根閑解便能領四兵眾，一念之頃，知太子心，皆悉能令著于鎧甲，一切具足，無所乏少，部分將往詣聖子邊，隨意而用。聖子爾時，受其王位，甚大快樂。

「『又復聖子！若當來世，具得如是七種之寶，當於爾時，此間大地並諸四海，一切山河及林泉等，無有不屬。其諸怨敵，一切天下，悉來歸降，既降伏周，無處有畏，無處有疑。一切人民，悉各豐足，無有不賓，險難之處，亦不須用，刀杖兵戈，如法而行，既如法行，治化天下。爾時太子，受聖王位，快樂無極。』

「爾時，太子聞如是等諸語言已，還復報問于車匿言：『汝善車匿！其相師等，諸婆羅門，唯有如是授於我記，為復更有餘授記乎？』是時車匿報太子言：『更有其餘別授記事

現代漢語譯本：『那七種寶物，指的是輪寶、珠寶、象寶、馬寶、女寶、主藏臣寶、主兵臣寶。這樣，又會生出一千個聖子，他們都勇猛強健，能夠擊破敵人的侵犯。這位轉輪王統治著這片大地上的一切海洋等，依法降伏，從而治理教化。』聖子如果得到金輪寶，這寶物是天生的，不是人造的，端正美好，令人喜愛。它會在虛空中，在前方行進，國王應當乘空，追隨那寶輪，所有的親族等，左右圍繞，從空中飛行。這時，自身就當轉為轉輪王的地位，接受巨大的功德。這時，聖子！憑藉明月珠摩尼寶，在夜晚黑暗時，照亮七由旬的範圍，其地周圍，都得到光明。這時，聖子！像這樣無量，享受王位的快樂。大聖太子！您現在如果乘坐白象的時候，那象的七肢，都拄在地上，它的六根白牙，都用金子裝飾雕鏤，披著金鞍、韉、鞦䩛，隱隱隆起，用金瓔珞莊嚴裝飾它的上方，又用羅網覆蓋它，具備神通，飛騰自在，乘坐這象之後，也能夠走遍這片大地。聖子這時，接受那王位，非常快樂。 『又，聖子！如果將來，乘坐那馬王，那馬王，全身紺青色，頭是烏黑色，鬃毛和尾巴很長，披著金鞍、韉，雕鏤著寶物的鞦䩛，純金的纓珞，莊嚴它的身體，用金網覆蓋它的上方。那馬有神通，自在無礙，善於飛躍虛空而行，如果想要行走時，聖子乘上，行走在這大地上，周圍都能遍及。聖子那時，接受這王位，非常快樂。 『又，聖子！如果將來，得到女寶時，眼睛端正，面容可愛，行走安詳，最勝最妙，如同天上的玉女，會自己出現。聖子那時，具足而接受，恣意享受五欲，轉輪王的地位非常富足快樂。 『又，聖子！如果將來，得到主藏寶，那主藏臣，因為得到天眼，能夠從地下取出金銀寶藏等一切寶物，獻給聖子。那時，應當接受五欲具足的功德。 『又，聖子！如果將來，得到主兵寶，那主兵臣，善於技巧，多智，聰明，利根，閑熟，能夠統領四種軍隊，一念之間，知道太子的心意，都能讓他們穿上鎧甲，一切都準備齊全，沒有缺少，分批帶領前往太子身邊，隨意使用。聖子那時，接受那王位，非常快樂。 『又，聖子！如果將來，完全得到這七種寶物，那時，這片大地以及四海，一切山河以及森林泉水等，沒有不屬於您的。那些怨敵，天下所有，都會來歸降，既然降伏完畢，沒有地方有畏懼，沒有地方有疑惑。所有人民，都各自豐衣足食，沒有不歸順的，險難的地方，也不需要使用刀杖兵戈，依法而行，既然依法而行，治理教化天下。那時太子，接受聖王的王位，快樂無比。』 那時，太子聽了這些話后，又問車匿說：『你啊，車匿！那些相師等，婆羅門，只有像這樣給我授記，還是有其他的授記呢？』這時車匿回答太子說：『還有其他的授記。』

English version: 'Those seven treasures are the wheel treasure, the jewel treasure, the elephant treasure, the horse treasure, the woman treasure, the treasurer minister treasure, and the military minister treasure. Thus, a thousand holy sons will be born, all of them brave and strong, capable of defeating enemy attacks. This wheel-turning king governs all the oceans and lands of this earth, subduing them according to the law, and thus governs and educates them.' If the holy son obtains the golden wheel treasure, this treasure is naturally formed, not man-made, upright, beautiful, and pleasing. It will proceed in the void, in front, and the king should ride in the void, following that treasure wheel, with all relatives and others surrounding him, flying from the sky. At this time, he himself will assume the position of a wheel-turning king, receiving great merit. At this time, holy son! By means of the bright moon pearl mani treasure, in the darkness of night, it illuminates an area of seven yojanas, and the surrounding land is filled with light. At this time, holy son! In this way, immeasurably, he enjoys the happiness of the king's position. Great holy prince! If you now ride the white elephant, the elephant's seven limbs will all be planted on the ground, its six white tusks will all be decorated and carved with gold, covered with golden saddles, blankets, and stirrups, rising up, adorned with golden necklaces, and covered with nets. It possesses supernatural powers, flying freely, and after riding this elephant, it is also able to travel all over this earth. At this time, the holy son receives that king's position, and is very happy. 'Also, holy son! If in the future, you ride that horse king, that horse king will be entirely dark blue, with a black head, a long mane and tail, covered with golden saddles, blankets, stirrups carved with treasures, pure gold necklaces, adorning its body, and covered with a golden net. That horse has supernatural powers, is free and unhindered, and is good at leaping through the void. If you want to travel, the holy son rides on it, and travels all over this earth. At that time, the holy son receives this king's position, and is very happy. 'Also, holy son! If in the future, you obtain the woman treasure, her eyes will be upright, her face lovely, her gait peaceful, most excellent and wonderful, like a heavenly jade maiden, she will appear on her own. At that time, the holy son will fully receive and freely enjoy the five desires, and the position of the wheel-turning king will be very rich and happy. 'Also, holy son! If in the future, you obtain the treasurer treasure, that treasurer minister, because he has obtained the heavenly eye, will be able to take out gold and silver treasures and all other treasures from the ground, and offer them to the holy son. At that time, you should receive the merit of fully possessing the five desires. 'Also, holy son! If in the future, you obtain the military treasure, that military minister, skilled in techniques, wise, intelligent, with sharp roots, and familiar with the ability to lead the four armies, in a single thought, he knows the prince's mind, and can make them all put on armor, everything is fully prepared, nothing is lacking, and he leads them in batches to the prince's side, for him to use as he pleases. At that time, the holy son receives that king's position, and is very happy. 'Also, holy son! If in the future, you fully obtain these seven treasures, at that time, this earth and the four seas, all the mountains and rivers, and forests and springs, will all belong to you. Those enemies, all under heaven, will come to surrender, and once they have surrendered, there will be no place to fear, no place to doubt. All the people will be well-fed and clothed, and there will be no one who does not submit. In dangerous places, there will be no need to use swords, staffs, or weapons. You will act according to the law, and since you act according to the law, you will govern and educate the world. At that time, the prince will receive the holy king's position, and will be infinitely happy.' At that time, after the prince heard these words, he asked Channa again: 'You, Channa! Those fortune tellers and Brahmins, have they only given me such predictions, or are there other predictions?' At this time, Channa replied to the prince: 'There are other separate predictions.'

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。』太子問言：『是何授記？』車匿答言：『彼諸相師婆羅門等，復授記言：「此之童子，若舍王位而出家者，必定得成阿耨多羅三藐三菩提，成菩提已，即轉無上微妙法輪。」』

「爾時，太子語車匿言：『謂汝車匿！慎莫妄語，應須真實。當於彼時，阿私陀仙一向授記，此之童子，必成阿耨多羅三藐三菩提，一向授記，我當轉于無上法輪。』是時車匿，聞是語已，心驚戰怖身毛遍豎，白太子言：『大聖太子！能憶如是授記語乎？此記釋等諸眷屬輩，私竊而聞，勿令聖子得知此記，恐畏聖子發菩提心。』是時太子語車匿言：『車匿！我昔從彼兜率天下，入于母胎，及在胎中，所有諸事，我心憶持，猶尚不忘，況復生已授我記忘，終無是理。車匿！諸天覆語我如是言：「仁者太子！速疾出家，必定當得阿耨多羅三藐三菩提，成菩提已，決定轉于無上法輪。」車匿！是故我知決定當得成就阿耨多羅三藐三菩提，決定當轉無上法輪。車匿！我今實言向汝而說，車匿！我今寧被刀割身肉，寧食毒死，寧入大火，寧投大崖，寧自剄死，我今終不未得免離生死之法而還向家。何以故？如是世間五欲境界，皆悉無常，不久停住，是破壞法。』

佛本行集經卷第十八

隋天竺三藏阇那崛多譯剃髮染衣品下

「爾時，太子以手從其天冠頭髻解天無價摩尼之寶，付與車匿，作如是言：『車匿！我今與汝此摩尼寶，汝將此寶還於我父凈飯大王，至王邊已，無量頂禮。汝知我意，我付囑汝，汝當信我，我今令汝將此寶還，至父王邊，啟白令除一切愁苦。復好為我咨啟父王，作如是言：「我今不以被人所欺，而忽舍離父王足下，又亦不以瞋恨心故，亦復不為求覓資財，又亦不以少封祿故，亦不欲求生於天上；唯見一切諸眾生等在不正路，迷惑黑暗邪逕而行；欲作光明，欲除如是生死之法，欲求利益世間之句無愁憂處，欲斷無常有漏之行，求出家耳。大慈父王，見我如是樂出家故，不應憂愁。」』而說偈言：

「『假使恩愛久共處，　　時至會必有別離， 見此無常須臾間，　　是故我今求解脫。』

「爾時太子說此偈已，作如是言：『我今欲離此憂苦故，棄捨出家，是故咨啟我父大王不須愁憂。若世有人，緣憂愁故，為於五欲而縛著者，彼等諸人應須憂愁

現代漢語譯本：太子問道：『這是什麼授記？』車匿回答說：『那些相師婆羅門等又授記說：「這個童子，如果捨棄王位而出家，必定能夠成就無上正等正覺，成佛之後，就會轉動無上微妙的法輪。」』 『當時，太子對車匿說：『你這車匿！千萬不要說謊，一定要說實話。當時，阿私陀仙曾經明確授記，這個童子必定能夠成就無上正等正覺，明確授記，我將轉動無上法輪。』當時車匿聽了這話，心中驚恐戰慄，渾身汗毛豎立，對太子說：『大聖太子！您還記得這樣的授記嗎？這個授記，釋迦族等眷屬們私下裡聽到了，不要讓聖子知道這個授記，恐怕聖子會發菩提心。』當時太子對車匿說：『車匿！我從兜率天降生到人間，進入母胎，以及在胎中的所有事情，我都記得清清楚楚，尚且沒有忘記，更何況是出生后給我的授記，怎麼會忘記呢，絕對沒有這樣的道理。車匿！諸天還對我說：「仁者太子！趕快出家，必定能夠成就無上正等正覺，成佛之後，必定會轉動無上法輪。」車匿！所以我知道我必定能夠成就無上正等正覺，必定會轉動無上法輪。車匿！我現在對你說的是實話，車匿！我現在寧願被刀割肉，寧願吃毒藥而死，寧願跳入大火，寧願投身懸崖，寧願自刎而死，我絕對不會在沒有脫離生死之法之前就返回家。為什麼呢？因為世間這些五欲境界，都是無常的，不會長久停留，都是會壞滅的。』 《佛本行集經》卷第十八 隋朝天竺三藏阇那崛多譯《剃髮染衣品下》 『當時，太子用手從天冠頭髻上解下無價的摩尼寶珠，交給車匿，這樣說道：『車匿！我現在把這摩尼寶珠給你，你拿著這寶珠回去給我父王凈飯大王，到了大王那裡，要無限頂禮。你知道我的心意，我囑託你，你應當相信我，我現在讓你把這寶珠帶回去，到父王那裡，稟告他消除一切愁苦。還要好好地為我稟告父王，這樣說：「我現在不是因為被人欺騙，才突然捨棄父王，也不是因為嗔恨心，也不是爲了尋求資財，也不是爲了少許的俸祿，也不是想要升到天上；只是看到一切眾生都在不正的道路上，迷惑在黑暗的邪路上行走；想要成為光明，想要去除這樣的生死之法，想要尋求利益世間的沒有憂愁的地方，想要斷除無常有漏的行為，才要出家。大慈父王，看到我這樣樂於出家，不應該憂愁。」』並說了偈語： 『假使恩愛長久相處，　　時機到了也必定會有別離， 看到這無常只是須臾之間，　　所以我現在要尋求解脫。』 『當時太子說完這偈語，這樣說道：『我現在想要離開這憂愁痛苦，所以捨棄出家，因此稟告我的父王，不必憂愁。如果世間有人，因為憂愁，被五欲所束縛，那些人才應該憂愁。』

English version: The prince asked, 『What is this prophecy?』 Charioteer replied, 『Those fortune-tellers and Brahmins also prophesied, 「This child, if he abandons his kingship and goes forth into homelessness, will surely attain Anuttara-samyak-sambodhi, and upon becoming a Buddha, will turn the unsurpassed, subtle Dharma wheel.」』 『At that time, the prince said to Charioteer, 「You, Charioteer! Be careful not to speak falsely, you must speak the truth. At that time, the sage Asita unequivocally prophesied that this child would surely attain Anuttara-samyak-sambodhi, unequivocally prophesying that I would turn the unsurpassed Dharma wheel.」 At that time, Charioteer, upon hearing these words, was startled and trembled, his hair standing on end, and said to the prince, 「Great Holy Prince! Do you remember such a prophecy? This prophecy, the Shakya clan and other relatives have secretly heard, do not let the Holy Son know this prophecy, lest the Holy Son develop the Bodhi mind.」 At that time, the prince said to Charioteer, 「Charioteer! When I descended from the Tushita Heaven, entered my mother』s womb, and all the events while in the womb, I remember them clearly, and have not forgotten them, how much more so the prophecy given to me after birth, how could I forget it, there is absolutely no such reason. Charioteer! The gods also said to me, 『Virtuous Prince! Quickly go forth into homelessness, you will surely attain Anuttara-samyak-sambodhi, and upon becoming a Buddha, you will surely turn the unsurpassed Dharma wheel.』 Charioteer! Therefore, I know that I will surely attain Anuttara-samyak-sambodhi, and will surely turn the unsurpassed Dharma wheel. Charioteer! I am now speaking the truth to you, Charioteer! I would rather have my flesh cut by a knife, rather eat poison and die, rather jump into a great fire, rather throw myself off a cliff, rather cut my own throat and die, I will absolutely not return home before I have escaped the law of birth and death. Why is that? Because these five desires of the world are all impermanent, they will not remain for long, they are all subject to destruction.」』 The Sutra of the Collection of the Buddha's Past Deeds, Volume 18 Translated by the Tripiṭaka Master Jñānagupta of India during the Sui Dynasty, Chapter on Shaving the Head and Dyeing the Robes, Part 2 『At that time, the prince used his hand to remove the priceless Mani jewel from his heavenly crown and topknot, and gave it to Charioteer, saying, 「Charioteer! I now give you this Mani jewel, you take this jewel back to my father, King Suddhodana, and when you reach the king, bow down countless times. You know my intention, I entrust it to you, you should believe me, I now have you take this jewel back, to my father, and tell him to eliminate all sorrow. Also, please inform my father well, saying, 『I am not abandoning my father because I have been deceived by others, nor is it because of anger, nor is it to seek wealth, nor is it for a small salary, nor is it to seek rebirth in heaven; but only because I see all beings on the wrong path, confused and walking in the dark, evil paths; I want to be the light, I want to remove this law of birth and death, I want to seek a place of benefit for the world without sorrow, I want to cut off the impermanent, tainted actions, and seek to go forth into homelessness. Great compassionate father, seeing that I am so happy to go forth into homelessness, you should not be sorrowful.』」 And he spoke a verse: 『Even if love and affection last for a long time, When the time comes, there will surely be separation, Seeing this impermanence is only for a moment, Therefore, I now seek liberation.』 『At that time, the prince, having spoken this verse, said, 「I now want to leave this sorrow and suffering, therefore I abandon and go forth into homelessness, therefore I inform my father, there is no need to be sorrowful. If there are people in the world who, because of sorrow, are bound by the five desires, those people should be sorrowful.」』

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。所以者何？世多有人，父生於子，為求財故，所以養育；報于父母，施法財者，世子難有。若父王意，作如是心，我子今者，非出家時。唯愿父王！莫如是念，凡求法者，無有時節。所以者何？人居世間，命無限齊，知如是者，是故智人決須舍求勝上行處，此是我心決定之語。譬如有人共死命怨同居一室，言我壽長，無有是處。車匿！汝至我父凈飯王邊，作如是等多種語言，令王意定。汝至彼處，善作如是方便慰喻，莫令憶我。車匿！雖然，我復語汝，若至我父凈飯王邊，但說於我惡逆之事，無德行處，大子如是，無有恩義，無愛著心，莫說於我孝順之處。所以者何？已舍愛故，即舍一切憶念憂愁。』

「爾時，車匿聞于太子作如是等諸語言已，遍體熱惱，滿面淚流，合十指掌，向于太子，而作是言：『大聖太子！如太子教。但前所言，于諸親族及父王邊，大生憂愁，我意不喜，心情斷絕。如大象王沒在深泥，不能自出。聞是語已，誰不淚流？』復作是言：『精進之心，餘人聞說，猶尚大驚，況我車匿小來，共于聖子，同日一時，俱長愛敬之心，相樂不已。』而說偈言：

「『假使用鐵持作心，　　以聞如是言誓語， 人誰不心酸楚毒，　　況我愛戀同日生。』

「爾時車匿說是偈已，白聖子言：『我將馬王與聖子乘，以彼諸天神通力故，強令我心遣被與來，非我自意。我今云何能斷聖子是出家事？我今既是同日生奴，及此馬王一種無異，豈能違離聖子須臾獨還宮也？終無是處。聖子！亦不合放於我干陟向家，而復令我傳此憂悲愛別之語，向大父王說如是事。而聖子今亦不合背舍老父王而自出家，彼法非是，更無有法，絕妙越殊過是尊者，能勝孝養所生父母，亦不應舍乳哺姨母摩訶波阇波提。以是而論，聖子亦成無恩義人，而不憶舊育養之時。聖子！正妃耶輸陀羅，貞潔之女，諸德具足，亦復不合棄捨相離。雖然若聖子今舍離一切釋種親族，我今既是同日生奴，亦不合放。但是聖子足踏之地，我常隨順，不得背舍

現代漢語譯本：『這是為什麼呢？世上很多人，父親生下兒子，爲了求取財富，所以才養育他們；而能報答父母，以佛法和財富供養的，世上的兒子很少有。如果父王這樣想，認為我的兒子現在不是出家的時候。只希望父王！不要這樣想，凡是求法的人，沒有時間限制。這是為什麼呢？人活在世間，生命沒有定數，明白這個道理的人，所以智者必定要捨棄追求世俗享樂，這是我心意已決的話。譬如有人和必死的仇敵同住一室，卻說我能長壽，沒有這樣的道理。車匿！你到我父王凈飯王那裡，說這些話，讓父王心意安定。你到那裡，要好好地安慰他，不要讓他思念我。車匿！雖然如此，我還要告訴你，如果到了我父王凈飯王那裡，只說我做的不好的事情，沒有德行的地方，說太子是這樣，沒有恩義，沒有愛戀之心，不要說我孝順的地方。這是為什麼呢？因為已經捨棄了愛戀，就捨棄了一切思念和憂愁。』 『那時，車匿聽了太子說了這些話，全身發熱，滿臉淚水，合起十指，向著太子，這樣說道：『大聖太子！就按照太子教導的去做。但是之前所說的話，對於親族和父王來說，會產生很大的憂愁，我心裡不高興，心情都要斷絕了。就像大象王陷在深泥里，不能自己出來一樣。聽到這些話，誰不會流淚呢？』又說道：『精進之心，別人聽了，都感到非常驚訝，何況我車匿從小就和聖子一起長大，彼此愛敬，快樂無比。』於是說了偈語： 『假使用鐵來做心，聽到這樣的話和誓言，誰的心不會酸楚痛苦，何況我與您是同日出生的。』 『那時車匿說完偈語，對聖子說：『我將馬王給聖子乘坐，因為那些天神的神通力，強迫我把馬送來，不是我自己的意思。我現在怎麼能阻止聖子出家呢？我既然是和聖子同日出生的奴僕，和這馬王沒有什麼不同，怎麼能違背聖子，獨自回宮呢？絕對沒有這樣的道理。聖子！也不應該放開**陟向家，又讓我把這些憂愁悲傷的話，告訴大父王。而且聖子現在也不應該背棄老父王而出家，這種做法是不對的，再也沒有比您更尊貴的人，能勝過孝養父母，也不應該捨棄乳母摩訶波阇波提。這樣說來，聖子也會成為一個沒有恩義的人，不記得以前養育的時候。聖子！正妃耶輸陀羅，貞潔的女子，各種美德都具備，也不應該拋棄她。雖然如此，如果聖子現在要捨棄一切釋迦族的親人，我既然是同日出生的奴僕，也不應該被拋棄。只要是聖子腳踏的地方，我都會跟隨，不會背棄。』

English version: 'Why is this so? In the world, many people, when a father begets a son, do so for the sake of wealth, and therefore raise them; but those who repay their parents, offering them Dharma and wealth, are rare among the sons of the world. If the king thinks in this way, that my son is not yet ready to leave home, I only wish, O King, that you would not think so. For those who seek the Dharma, there is no set time. Why is this so? People live in this world, and their lives are not fixed. Those who understand this, therefore, the wise must abandon the pursuit of worldly pleasures. This is the firm resolve of my heart. It is like someone living in the same room with a mortal enemy, yet saying that they will live long; there is no such logic. Channa! Go to my father, King Suddhodana, and speak these words, so that the king's mind may be at peace. When you arrive there, comfort him well, and do not let him miss me. Channa! Although this is so, I must also tell you, if you go to my father, King Suddhodana, only speak of my bad deeds, of my lack of virtue, saying that the prince is like this, without kindness, without love, and do not speak of my filial piety. Why is this so? Because having abandoned love, one abandons all thoughts and worries.' 'At that time, Channa, having heard these words from the prince, felt his whole body burning with heat, his face covered in tears, and with his ten fingers joined, he spoke to the prince, saying: 'Great Holy Prince! I will do as the prince instructs. But what was said before will cause great sorrow to the relatives and the king, and my heart is not happy, my feelings are about to break. It is like a great elephant king stuck in deep mud, unable to get out by himself. Who would not shed tears upon hearing these words?' He further said: 'The heart of diligence, when others hear of it, they are greatly astonished, how much more so for me, Channa, who has grown up with the Holy Prince since childhood, with mutual love and respect, and endless joy.' Then he spoke a verse: 'If one were to make a heart of iron, upon hearing such words and vows, who would not feel their heart ache with pain, how much more so for me, who was born on the same day as you?' 'At that time, Channa, having spoken the verse, said to the Holy Prince: 'I brought the horse king for the Holy Prince to ride, because of the supernatural power of those gods, who forced me to bring the horse, it was not my own intention. How can I now stop the Holy Prince from leaving home? Since I am a servant born on the same day as the Holy Prince, and no different from this horse king, how can I disobey the Holy Prince and return to the palace alone? There is absolutely no such reason. Holy Prince! You should not release **陟向家, and then have me convey these sorrowful and painful words of separation to the great king. Moreover, the Holy Prince should not abandon the old king and leave home, this is not right. There is no one more noble than you, who can surpass the filial piety of caring for one's parents, nor should you abandon your wet nurse, Mahaprajapati. In this way, the Holy Prince would also become a person without kindness, not remembering the time of your upbringing. Holy Prince! The queen, Yasodhara, a chaste woman, possessing all virtues, should also not be abandoned. Although this is so, if the Holy Prince now abandons all the relatives of the Shakya clan, since I am a servant born on the same day, I should not be abandoned either. Wherever the Holy Prince sets foot, I will follow, and will not turn away.'

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。大聖太子！是故我今意中，不忍將此熾然憂悲之火所燒心情，迴向于城，而放聖子，獨在此處空閑林野，令我自返脫至城邑，凈飯大王責我何言？又復聖子既不還家，我獨去時，聖子所有朋友識知，並及宮內婇女妃后，問我何言？聖子復語我作是言：「汝今將我惡辭毀辱非法之事，向眷屬說，令我眷屬遺忘於我，憎惡於我。」而我何敢妄說於此毀辱之言？我心可不自慚自羞自愧自恥，我之心意及以口舌，若為欲說聖子惡言，雖我妄言欲說聖子，誰當信我妄言之事？聖子！譬如有人，說彼月天種種惡事毀辱之言，叵有人聞如此事者，能信以不？但聖子今恒常習行慈悲之心，聖子囑託此言不善。聖子既行大慈悲行，恒常美言慰喻眾生，今舍諸親，此是非善。是故善哉聖子！迴心向家受樂。』

「爾時，太子見其車匿如是憂悲苦惱之語，聞已復報彼車匿言：『車匿！汝今應須舍別離苦，莫作憂惱。何以故？一切眾生，有生有老，悉有別離。車匿！一切眾生所有愛著染惑之心，其在胎內養育之者，皆悉是虛，會有別離，彼非是我，我非是彼。』而說偈言：

「『譬如大樹眾鳥群，　　各從諸方來共宿， 後日別飛各自去，　　眾生離別亦復然。 猶如盛夏起大云，　　暫聚以復還離散， 眾生離別法皆爾，　　須臾聚合復分離。 既相隨來生此間，　　今者各各還歸本， 勿言我與汝有異，　　剩作彼此去住情。 一切去來無所依，　　但隨眾生有愛著， 強作分別自他意。　　猶如樹木枝葉莖， 各各別有色形容，　　此緣本來無染污， 況復無常眾生類。　　譬如樹蔓生果蓏， 隨其熟時則墮落，　　人命修短亦如是， 長年促壽死終無。　　往昔一切諸仙人， 恒說如是無常事，　　設使壽命八大劫， 至於無常敗壞時，　　必死更無有疑慮。 猶如諸方各自來，　　至河同共欲飲水， 或覆上船渡彼岸，　　既至岸上還復分。 父母生子亦復然，　　並及眷屬諸朋黨， 少小雖同在一處，　　長大須臾各別離。 雖復業果同共家，　　其受苦樂報不等， 及至無常事催促，　　各各相舍無親疏。』

「爾時太子說此偈已，告車匿言：『善生車匿！是故汝今莫惱自心，決定還去。所以者何？汝今止為愛著大家，不能捨者，汝若到家，還來覓我

現代漢語譯本：『大聖太子！因此我現在的想法是，不忍心將這熾熱憂愁的火焰所燃燒的心情，帶回城裡，而讓聖子您獨自留在這空曠的林野。如果我獨自返回城裡，凈飯大王會如何責備我？而且，如果聖子您不回家，我獨自回去時，聖子的所有朋友和認識的人，以及宮內的侍女妃子們，會如何問我？聖子您又會說：『你現在將我的壞話和譭謗不法的事情告訴我的親屬，讓他們遺忘我，憎恨我。』我怎麼敢妄說這些譭謗的話呢？我的內心難道不會感到慚愧、羞恥嗎？我的心意和口舌，如果想要說聖子的壞話，即使我妄想說聖子的壞話，誰會相信我的妄言呢？聖子！譬如有人，說月亮天神的種種壞事和譭謗的話，有人聽到這些事，會相信嗎？但是聖子您一直都在修行慈悲之心，聖子您囑託這些話是不好的。聖子您既然修行大慈悲行，一直用美好的言語安慰眾生，現在卻要捨棄親人，這實在是不好。所以，聖子，您還是回心轉意，回家享受快樂吧。』 『那時，太子看到車匿如此憂愁痛苦的話語，聽后回答車匿說：『車匿！你現在應該捨棄離別的痛苦，不要憂愁。為什麼呢？一切眾生，有生有老，都有離別。車匿！一切眾生所有愛戀執著的心，包括在胎內養育的，都是虛幻的，終究會有離別，他們不是我，我也不是他們。』於是說了偈語： 『譬如大樹上的眾多鳥兒，從四面八方飛來一起棲息，第二天又各自飛走，眾生的離別也是這樣。猶如盛夏升起的大片雲彩，暫時聚集又會消散，眾生的離別也是如此，短暫的相聚后又會分離。既然相隨來到這個世間，現在又各自回到原來的地方，不要說你和我有什麼不同，徒增彼此的去留之情。一切的來去都沒有依靠，只是隨著眾生的愛戀執著，強行分別你我。猶如樹木的枝葉莖，各自有不同的顏色和形狀，這些緣起本來沒有污染，何況是無常的眾生呢。譬如樹蔓上生長的瓜果，成熟時就會掉落，人的壽命長短也是這樣，長壽短命最終都會死亡。過去的一切仙人，都說這些無常的事情，即使壽命長達八大劫，到了無常敗壞的時候，也必定會死亡，毫無疑問。猶如四面八方的人來到河邊，一起喝水，或者上船渡到彼岸，到達岸邊后又會分開。父母生養子女也是這樣，包括親屬和朋友，小時候雖然在一起，長大后也會很快分離。即使因為業報而同住一個家，所受的苦樂也不相同，等到無常的事情來催促，也會各自捨棄，沒有親疏之分。』 『那時，太子說完這些偈語，告訴車匿說：『善生車匿！所以你現在不要讓自己的心煩惱，一定要回去。為什麼呢？你現在只是因為愛戀大家，不能捨棄，如果你回到家，還會來找我。』

English version: 『Great Holy Prince! Therefore, my current thought is that I cannot bear to bring this burning fire of sorrow back to the city, while leaving the Holy Prince alone in this empty wilderness. If I return to the city alone, how will King Suddhodana rebuke me? Moreover, if the Holy Prince does not return home, when I go back alone, what will all the Holy Prince's friends and acquaintances, as well as the palace maids and concubines, ask me? And the Holy Prince will say: 『You are now telling my relatives bad things and slandering illegal matters about me, causing them to forget me and hate me.』 How dare I speak these slanderous words? Wouldn't my heart feel ashamed and disgraced? If my mind and tongue wanted to speak ill of the Holy Prince, even if I falsely wanted to speak ill of the Holy Prince, who would believe my lies? Holy Prince! It's like someone saying all sorts of bad things and slanders about the moon god, would anyone who heard these things believe them? But the Holy Prince has always practiced compassion, and the Holy Prince's instructions are not good. Since the Holy Prince practices great compassion and always comforts sentient beings with beautiful words, now abandoning relatives is not good. Therefore, good Holy Prince! Please change your mind and return home to enjoy happiness.』 『At that time, the Prince saw that Channa was speaking such sorrowful and painful words, and after hearing them, he replied to Channa: 『Channa! You should now abandon the pain of separation and not be sad. Why? All sentient beings, having birth and old age, all have separation. Channa! All the hearts of sentient beings that are attached to love, including those nurtured in the womb, are all illusory, and there will eventually be separation. They are not me, and I am not them.』 Then he spoke a verse: 『Like the many birds on a large tree, coming from all directions to roost together, and then flying away separately the next day, the separation of sentient beings is also like this. Like the large clouds that rise in the summer, gathering temporarily and then dispersing again, the separation of sentient beings is also like this, briefly gathering and then separating. Since we came together into this world, now we each return to our original places. Do not say that you and I are different, adding to the feelings of going and staying. All coming and going has no reliance, but follows the love and attachment of sentient beings, forcibly distinguishing between self and others. Like the branches, leaves, and stems of trees, each has a different color and shape. These causes and conditions are originally without defilement, let alone impermanent sentient beings. Like the melons and fruits that grow on vines, they fall when they are ripe. The length of human life is also like this, whether long or short, death will eventually come. All the past immortals spoke of these impermanent things. Even if one's lifespan is eight great kalpas, when the time of impermanence and decay comes, one will surely die, without a doubt. Like people coming from all directions to the river, drinking water together, or boarding a boat to cross to the other shore, and then separating after reaching the shore. The birth of children by parents is also like this, including relatives and friends. Although they are together when they are young, they will soon separate when they grow up. Even if they live in the same house due to karma, the suffering and happiness they experience are not the same. When the impermanent events urge them, they will each abandon each other, without any distinction between close and distant.』 『At that time, after the Prince finished speaking these verses, he told Channa: 『Good Channa! Therefore, you should not trouble your heart now, and you must go back. Why? You are only unable to let go because of your love for everyone. If you return home, you will come looking for me again.』

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。若汝回至迦毗羅城，見我親族為我愁者，汝告彼等作如是言：「汝等眷屬！于太子邊，宜應割捨愛著之心。何以故？我今知彼有要誓言。」』爾時，太子即說此偈，囑車匿言：

「『假使我今身血肉，　　並及支節筋脈皮， 一切磨滅盡消亡，　　或復性命不全保， 我若不捨此重擔，　　越渡諸苦達本源， 未證解脫坐道場，　　終不虛爾還相見。』

「爾時，車匿既聞太子說此偈已，即以自身四佈於地，持其兩手前著抱于太子兩足，而作是言：『善哉聖子！今乞歡喜，莫作如是苦切誓言。大聖大子！我有何力，有何神德，能令聖子回還本宮？但我從此獨自向家，聖子眷屬必當打我，或復聖子父王凈飯，並及姨母摩訶波阇波提，必應問我：「我妙梵聲，聰慧之子，汝今將向何處擲來？」』爾時，太子報車匿言：『車匿！莫作是言！莫作是言！我之父母及諸眷屬，見汝從此獨自回還，終不打汝。所以者何？我眷屬等，一切悉皆愛念于汝。車匿！速起速起。上來所論，有如此法，世若有人，將所愛人言語意氣向彼道時，必得賞賜。汝決定須速還至家，我之父王見汝還已，心得穌醒。然我父王，見我舍家聞道出家，大生苦逼。父王之身及諸眷屬，一切號啕，悲咽哭泣，城內大小，一切人民，為於我故，生重苦惱，彼等若得見汝還者，心少喜歡。』

「爾時車匿從地而起，合十指掌，淚下如流，舉聲大哭，白太子言：『以如是故，我今欲將聖子還家，勿令大王種姓斷絕。』是時車匿從地起已，馬王干陟前膝胡跪，出舌舐于太子二足，兩眼流淚。是時車匿白太子言：『大聖太子！此馬雖復是畜生身，猶尚慈悲垂淚而泣，況復聖子諸眷屬心，當見何殃？唯愿聖子！正觀於此干陟馬王，今見聖子不欲還家，是以胡跪屈前兩膝，開口出舌舐聖子足，以慈哀心，二目淚下。』

「爾時，太子以諸功德萬字莊嚴千輻相輪，猶如芭蕉，內心柔軟，金色右掌網縵手指，摩其馬王干陟頂上，而語之言：『干陟！汝今具作馬事，以得度于大負重任，從今已后，汝干陟馬，還家自養。此今是我最後從家騎乘之務，行大遠路，賴汝今日得濟於我。干陟！汝今莫生憂惱，莫泣莫悲，汝所載我當得大報，我今欲求阿耨多羅三藐三菩提，於後證時，當將甘露分佈與汝

現代漢語譯本：『如果你回到迦毗羅城，看到我的親族因為我而憂愁，你告訴他們這樣說：『你們的親人啊！對於太子，應該割捨愛戀執著的心。為什麼呢？因為我現在知道他有重要的誓言。』當時，太子就說了這首偈，囑咐車匿說： 『即使我現在的身體血肉，以及四肢筋脈面板，一切都磨滅消亡，或者性命不能保全，如果我不捨棄這個重擔，超越一切痛苦到達本源，沒有證得解脫坐在道場，終究不會虛妄地再和你們相見。』 當時，車匿聽了太子說的這首偈后，就全身伏在地上，用雙手抱著太子的雙腳，說道：『善哉聖子！現在請您高興，不要發這樣痛苦的誓言。大聖太子！我有什麼力量，有什麼神力，能夠讓聖子回到宮中呢？我如果獨自回家，聖子的親屬必定會打我，或者聖子的父王凈飯，以及姨母摩訶波阇波提，必定會問我：「我美妙梵音，聰慧的兒子，你現在把他帶到哪裡去了？」』當時，太子告訴車匿說：『車匿！不要這樣說！不要這樣說！我的父母和親屬，看到你獨自回去，終究不會打你。為什麼呢？我的親屬們，都非常愛念你。車匿！快起來快起來。剛才所說的，有這樣的道理，世上如果有人，把所愛的人的言語心意傳達給對方，必定會得到賞賜。你一定要快點回家，我的父王看到你回去后，心裡會感到安慰。然而我的父王，看到我捨棄家庭出家求道，會非常痛苦。父王和親屬們，都會號啕大哭，悲傷哽咽，城裡所有的人民，都會因為我而感到痛苦，他們如果看到你回去，心裡會稍微高興一些。』 當時，車匿從地上起來，合起雙手，眼淚像流水一樣，大聲哭泣，對太子說：『因為這樣，我現在想把聖子帶回家，不要讓大王的種姓斷絕。』這時，車匿從地上起來后，馬王干陟前膝跪地，伸出舌頭舔太子的雙腳，兩眼流淚。當時，車匿對太子說：『大聖太子！這匹馬雖然是畜生的身體，尚且慈悲地流淚哭泣，更何況聖子的親屬們，會看到什麼災殃呢？希望聖子！好好看看這匹干陟馬王，現在看到聖子不想回家，所以跪下前膝，張開嘴伸出舌頭舔聖子的腳，用慈悲的心，兩眼流淚。』 當時，太子用各種功德萬字莊嚴的千輻相輪，像芭蕉一樣，內心柔軟，金色的右掌網縵手指，撫摸馬王干陟的頭頂，對它說：『干陟！你現在已經完成了馬的職責，得以度過重大的負擔，從今以後，你干陟馬，回家自己休養。這是我最後一次從家裡騎乘，要走很遠的路，多虧你今天才能渡過難關。干陟！你不要憂愁，不要哭泣悲傷，你所載的我將得到大報，我現在想要求得阿耨多羅三藐三菩提，以後證得時，會把甘露分給你。』

English version: 'If you return to Kapilavastu and see my relatives grieving for me, tell them this: 「Your loved ones! Regarding the prince, you should relinquish your attachment and affection. Why? Because I now know that he has a solemn vow.」' At that time, the prince spoke this verse, instructing Channa: 'Even if my body, flesh, blood, and limbs, sinews, and skin, all perish and vanish, or if my life is not fully preserved, if I do not abandon this heavy burden, cross over all sufferings to reach the source, and do not attain liberation while sitting at the Bodhi tree, I will never return to see you in vain.' At that time, after Channa heard the verse spoken by the prince, he prostrated himself on the ground, holding the prince's feet with both hands, and said: 'Well done, Holy Son! Please be happy now, do not make such a painful vow. Great Holy Prince! What power do I have, what divine virtue, that can make the Holy Son return to the palace? If I go home alone, the Holy Son's relatives will surely beat me, or the Holy Son's father, King Suddhodana, and his aunt, Mahapajapati, will surely ask me: 「Where have you taken my son of wonderful Brahma voice and wisdom?」' At that time, the prince told Channa: 'Channa! Do not say that! Do not say that! My parents and relatives, seeing you return alone, will never beat you. Why? My relatives all love and cherish you. Channa! Get up quickly, get up quickly. What was just said has such a principle, if someone in the world conveys the words and intentions of a loved one to the other, they will surely receive a reward. You must quickly return home, and my father will feel comforted when he sees you return. However, my father, seeing that I have left home to seek the Way, will be in great pain. My father and relatives will all wail and cry, and all the people in the city will suffer greatly because of me. If they see you return, they will be a little happy.' At that time, Channa rose from the ground, put his palms together, tears flowing like a stream, and cried loudly, saying to the prince: 'Because of this, I now want to take the Holy Son home, so that the king's lineage will not be cut off.' At this time, after Channa rose from the ground, the horse king Kanthaka knelt on his front knees, stuck out his tongue to lick the prince's feet, and tears flowed from his eyes. At that time, Channa said to the prince: 'Great Holy Prince! This horse, although it is an animal, is still compassionate and weeping with tears, let alone the hearts of the Holy Son's relatives, what calamity will they see? May the Holy Son! Look carefully at this horse king Kanthaka, now seeing that the Holy Son does not want to go home, he is kneeling on his front knees, opening his mouth and sticking out his tongue to lick the Holy Son's feet, with a compassionate heart, tears flowing from his eyes.' At that time, the prince, with the thousand-spoked wheel adorned with the auspicious swastika of all merits, like a banana tree, with a soft heart, and golden right palm with webbed fingers, stroked the head of the horse king Kanthaka, and said to it: 'Kanthaka! You have now fulfilled your duty as a horse, and have been able to overcome the heavy burden. From now on, you, Kanthaka, go home and take care of yourself. This is the last time I ride from home, and I have to travel a long way. Thanks to you today, I can overcome this difficulty. Kanthaka! Do not worry, do not cry or grieve, what you have carried will receive great reward. I now want to seek Anuttara-samyak-sambodhi, and when I attain it later, I will distribute the nectar to you.'

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。』而有偈說：

「『太子以右羅網指，　　萬字千輻輪相現， 金色柔軟清凈手，　　用摩馬王干陟頭。 猶如兩人對語言，　　汝同日生馬乾陟， 莫過悲啼生懊惱，　　汝作馬功已訖了。 我若當證甘露味，　　所可負載於我者， 分別密教甚深法，　　報答于彼終不虛。』

「爾時車匿白太子言：『大聖太子！今日已得廣大王位，聖子具足一切諸相玉女之寶，所莊嚴宮普皆顯，現自余多種五欲之事，最勝最妙，人間難辦，今已得之。何故聖子舍此妙樂，愛于諸獸百鳥充滿曠野之內？又復是處多有惡賊恐怖之事，獨行獨坐，遠離諸樂，云何悅心？』太子報言：『汝善車匿！所語不虛。其理雖然，汝今諦聽，我為汝說。世間五欲，會歸無常，非究竟法，不合心安，若得還失，速疾如流，不暫停住，如草上露，不久消散；猶如空拳，誑于小兒；如芭蕉心，無有真實；如秋云起，乍布還收；如閃電光，忽出還滅；如水上沫，無有常定；如熱陽炎，誑惑於人。』而說偈言：

「『諸五欲之事，　　猶如魁膾機， 如刀刃涂蜜，　　如借他器用， 如新死哭泣，　　如夢見快樂， 寤后覓還無，　　猶如刬貫人， 如樹果子熟，　　不久當墮地， 如惡人刀仗，　　殺怨無慈心， 猶如割肉臠，　　當受大苦惱， 如執大火炬，　　不慎而燒身。 妙色人天果，　　久長受樂已， 心無有厭離，　　已得復能求， 猶如人熱渴，　　更復飲堿水， 求諸五欲等，　　不厭離亦然。 是故若智人，　　欲離諸五欲， 猶如毒蛇頭，　　若求長壽命， 遠離如毒藥，　　亦如大火聚， 若有智慧人，　　應當遠舍離。 諸有生死者，　　一切不堅實， 唸唸不暫停，　　世法應如是。 壽命無自由，　　決至向死鬼， 如是思量已，　　莫住於世間。』

「爾時太子說此偈已，告車匿言：『車匿！五欲之事，有如是等多種過患。車匿！王位亦然，以種種苦眾患雜亂。我見如是可畏相故，寧住於此曠野之中，共諸飛禽走獸盜賊恐怖之處，獨起獨行，遠離欲樂。我意樂此，彼非所愿。車匿！汝聞我作如是語已，莫復違我此之大事。車匿！我于如是法行之內，當開法眼，汝須隨喜，不應障我

現代漢語譯本：還有一首偈頌這樣說道： 『太子伸出右手的羅網指，顯現出萬字千輻的輪相，用他金色柔軟清凈的手，摩挲著馬王干陟的頭。 就像兩個人面對面說話一樣，你和我是同一天出生的馬乾陟，不要再悲傷啼哭，徒增懊惱，你作為馬的功勞已經完成了。 我如果能夠證得甘露的滋味，凡是能夠承載我的，我都會分別傳授甚深的密教之法，報答他們，絕不虛妄。』 當時，車匿對太子說：『偉大的太子！您今天已經得到了廣大的王位，聖子您具備一切美好的相貌，擁有玉女的珍寶，所裝飾的宮殿都顯現出來，還有各種各樣的五欲享受，都是最殊勝最美妙的，人間難以得到的，現在您都已經得到了。 為什麼聖子您要捨棄這些美妙的快樂，反而喜歡這充滿野獸和百鳥的曠野？而且那裡還有很多惡賊，令人恐懼，您獨自一人行走，獨自一人坐著，遠離各種快樂，怎麼會感到快樂呢？』 太子回答說：『善良的車匿！你說的沒錯。道理雖然是這樣，但你現在仔細聽我說，我為你解釋。世間的五欲享受，最終都會歸於無常，不是究竟的真理，不能使內心安寧，得到了還會失去，像流水一樣迅速，不會停留，像草上的露水，很快就會消散；就像空拳，用來欺騙小孩子；像芭蕉的內心，沒有真實的東西；像秋天的雲彩，一會兒聚集一會兒消散；像閃電的光芒，突然出現又突然消失；像水上的泡沫，沒有恒常的定性；像熱浪，迷惑人們。』 於是說了偈頌： 『各種五欲的享受，就像劊子手的機關，像刀刃上塗了蜜糖，像借用別人的器具，像新死之人發出的哭泣，像夢中見到的快樂，醒來后尋找卻什麼都沒有，就像用刀子刺穿人，像樹上的果子成熟了，不久就會掉到地上，像惡人的刀劍，殺害仇敵沒有慈悲心，就像割肉一樣，會遭受巨大的痛苦，就像拿著火把，不小心就會燒到自己。 美妙的色慾是人天之果，長久享受快樂之後，內心沒有厭倦和遠離，已經得到了還想繼續追求，就像人口渴了，反而喝鹹水，追求各種五欲也是這樣，不會厭倦和遠離。 所以，如果是有智慧的人，想要遠離各種五欲，就要像對待毒蛇的頭一樣，如果想要長壽，就要遠離它們，就像遠離毒藥，也像遠離大火堆，如果有智慧的人，就應當遠遠地捨棄它們。 所有有生有死的事物，一切都不是堅實的，每一念都不會停止，世間的法則就應該是這樣。壽命沒有自由，最終都會走向死亡，像鬼一樣，這樣思考之後，就不要再留戀世間了。』 當時，太子說完這首偈頌后，告訴車匿說：『車匿！五欲的享受，有像上面所說的各種過患。車匿！王位也是這樣，充滿了各種痛苦和憂患。我看到這些可怕的景象，寧願住在這曠野之中，和各種飛禽走獸以及盜賊這些令人恐懼的事物在一起，獨自起身，獨自行走，遠離各種慾望的快樂。我喜歡這樣，而不是喜歡那些。車匿！你聽了我說這些話之後，不要再違揹我這個重大的決定。車匿！我會在這樣的修行中，開啟法眼，你應當隨喜，不要阻礙我。』

English version: And there is a verse that says: 'The prince extended his right hand's net-like fingers, revealing the wheel mark with ten thousand spokes, with his golden, soft, and pure hand, he stroked the head of the horse king, Kanthaka. Just like two people speaking face to face, you and I, Kanthaka, were born on the same day, do not grieve and weep, adding to your distress, your service as a horse is now complete. If I am to attain the taste of ambrosia, to all who have carried me, I will impart the profound teachings of the secret doctrine, repaying them without fail.' At that time, Channa said to the prince: 'Great prince! Today you have attained a vast kingdom, you, the holy son, possess all the auspicious marks, the treasures of jade maidens, the palaces adorned are all revealed, and various kinds of five desires, the most supreme and wonderful, difficult to obtain in the human world, you have now obtained them all. Why, holy son, do you abandon these wonderful pleasures, and instead love this wilderness filled with beasts and birds? Moreover, there are many evil thieves there, causing fear, you walk alone, sit alone, far from all pleasures, how can you be happy?' The prince replied: 'Good Channa! What you say is true. Although the reasoning is so, now listen carefully, I will explain it to you. The five desires of the world will ultimately return to impermanence, they are not the ultimate truth, they cannot bring peace to the heart, what is gained will be lost, as swift as flowing water, not staying, like dew on the grass, soon to vanish; like an empty fist, used to deceive children; like the heart of a banana tree, without anything real; like autumn clouds, gathering and dispersing; like the flash of lightning, suddenly appearing and suddenly disappearing; like foam on the water, without constant stability; like heat waves, deceiving people.' And then he spoke a verse: 'The various enjoyments of the five desires, are like the mechanism of an executioner, like honey smeared on a knife's edge, like borrowing another's tools, like the weeping of the newly deceased, like the happiness seen in a dream, after waking, searching for it, there is nothing, like piercing a person with a knife, like the fruit on a tree, when ripe, soon to fall to the ground, like the swords of evil people, killing enemies without compassion, like cutting a piece of meat, one will suffer great pain, like holding a torch, carelessly burning oneself. The beautiful colors are the fruits of humans and gods, after enjoying pleasure for a long time, the heart has no weariness or detachment, having obtained it, one still seeks more, like a thirsty person, drinking salty water, seeking the various five desires is also like this, without weariness or detachment. Therefore, if one is wise, wanting to be free from the various five desires, one should treat them like the head of a poisonous snake, if one wants to live long, one should stay away from them, like staying away from poison, also like staying away from a great fire, if one is wise, one should abandon them far away. All things that have birth and death, are not solid, every thought does not stop, the laws of the world should be like this. Life has no freedom, ultimately going towards death, like a ghost, after thinking like this, one should not linger in the world.' At that time, after the prince spoke this verse, he said to Channa: 'Channa! The enjoyments of the five desires, have various faults as mentioned above. Channa! The kingdom is also like this, filled with various sufferings and worries. Seeing these fearful sights, I would rather live in this wilderness, with various birds and beasts, and thieves, these fearful things, rising alone, walking alone, far from the pleasures of desire. I prefer this, not those. Channa! After hearing me say these words, do not go against my important decision. Channa! I will open the eye of Dharma in this practice, you should rejoice, do not hinder me.'

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。』是時車匿白太子言：『大聖太子！太子若定作是心者，我今不敢違聖子敕，如聖子教，我還向家。』

「爾時太子贊車匿言：『善哉善哉！大善車匿！汝今如是，順從我意，獲大善利，汝作事善。』是時太子，身上所有諸寶瓔珞皆悉自解，口作如是大弘願言：『此是我今最後在家莊嚴身飾，此是我今最後在家莊嚴身飾。』解已手持將付車匿，付車匿已，復作是言：『車匿！汝將此等諸寶瓔珞，歸付與我諸眷屬等。』是時車匿即取彼等諸寶瓔珞，受已更問于太子言：『聖子！若我至家，將此瓔珞，付于聖子諸眷屬時，脫彼眷屬問於我言：「車匿！汝今何故？將我太子，送至他國，而舍獨來？車匿！悉達太子復更囑託我等何事？」彼等若問我如是事，當作何報？』太子又言：『車匿！汝若至家，為我頂禮父王凈飯並及姨母摩訶波阇波提，自余尊者一切眷屬，悉皆問訊。車匿！為我咨啟凈飯大王，作如是言：「我今實知父王恩深，但我為證阿耨多羅三藐三菩提故，所以違離；若得證已，即當還家奉見大王。」又別為我，咨白姨母摩訶波阇波提國大夫人：「勿為我故生大憂愁，聖子必得成大善利，回還共母，歡喜相見。」又我宮內一切婇女及諸親族，時年童子並余釋種，作如是言：「我今欲破無明暗網，當得智明；得智明已，我當回還入迦毗羅。」』

「爾時太子，從車匿邊，索取摩尼雜飾莊嚴七寶把刀，自以右手執于彼刀，從鞘拔出，即以左手，攬捉紺青優缽羅色螺髻之發，右手自持利刀割取，以左手擎，擲置空中。時天帝釋，以希有心，生大歡喜，捧太子髻不令墮地，以天妙衣承受接取。爾時諸天，以彼勝上天諸供具而供養之。

「爾時，凈居諸天大眾，去于太子不近不遠，有一華鬘，名須曼那。其須曼那華，下化作一淨髮師，執利剃刀，去于太子不遠而立。太子見已，作如是言：『謂淨髮師！汝能為我淨髮以不？』其淨髮師報太子言：『我甚能為。』太子報言：『汝若能者，今可知時。』

「爾時，彼化淨髮之師，即以利刀，剃于太子無見頂相紺螺髻發。當剃頭時，帝釋天王生希有心，所落之發不令一毛墜墮于地，一一悉以天衣承之，受已將向三十三天而供養之。從此已來，令諸天上因立節名，供養菩薩髮髻冠節，至今不斷

現代漢語譯本：當時，車匿對太子說：『偉大的太子！如果您真的下定決心要這樣做，我不敢違背您的命令。我會按照您的吩咐，返回家中。』 那時，太子讚許車匿說：『好啊，好啊！偉大的車匿！你現在這樣順從我的意願，會獲得巨大的利益，你做得很好。』這時，太子解下身上所有的珠寶瓔珞，口中發出這樣的宏大誓願：『這是我最後一次在家時佩戴的莊嚴裝飾，這是我最後一次在家時佩戴的莊嚴裝飾。』解下後，他用手拿著交給車匿，交給車匿后，又說：『車匿！你把這些珠寶瓔珞帶回去，交給我的所有親屬。』當時，車匿接過那些珠寶瓔珞，接受后又問太子說：『聖子！如果我回到家，把這些瓔珞交給您的親屬時，如果他們問我：「車匿！你為什麼把我們的太子送到別的國家，自己卻獨自回來？車匿！悉達太子還囑託我們什麼事？」如果他們這樣問我，我該如何回答？』太子又說：『車匿！你如果回到家，替我向父王凈飯和姨母摩訶波阇波提頂禮，並問候其他所有尊者和親屬。車匿！替我稟告凈飯大王，這樣說：「我確實知道父王的恩情深重，但我爲了證得無上正等正覺，所以才離開；如果證得之後，我就會立即回家拜見大王。」另外，替我告訴姨母摩訶波阇波提國大夫人：「不要因為我而過於憂愁，聖子一定會成就偉大的利益，回來和母親歡喜相見。」還有我宮內所有的宮女和親族，以及年幼的孩童和其餘的釋迦族人，這樣說：「我現在想要破除無明的黑暗，獲得智慧的光明；獲得智慧光明后，我就會返回迦毗羅。」』 當時，太子從車匿那裡拿過鑲嵌著摩尼寶的七寶裝飾刀，用右手握住刀，從刀鞘中拔出，然後用左手抓住紺青色的優缽羅花般的螺髻頭髮，右手拿著利刀割下，用左手托著，扔向空中。當時，天帝釋懷著稀有的心情，非常歡喜，捧住太子的髮髻，不讓它掉在地上，用天上的妙衣接住。當時，諸天用殊勝的天上供品來供養它。 當時，凈居天的諸位天眾，在離太子不遠的地方，有一朵花鬘，名叫須曼那。那朵須曼那花，化作一個淨髮師，拿著鋒利的剃刀，站在離太子不遠的地方。太子看見后，這樣說：『淨髮師！你能為我剃髮嗎？』那個淨髮師回答太子說：『我非常能。』太子說：『如果你能，現在就可以開始。』 當時，那個化作淨髮師的人，用利刀剃掉了太子無見頂相的紺螺髻頭髮。當剃頭時，帝釋天王懷著稀有的心情，不讓一根頭髮掉在地上，每一根都用天衣接住，接住后帶到三十三天供養。從此以後，天上就有了供養菩薩髮髻的節日，一直延續至今。

English version: At that time, Channa said to the Prince: 'Great Prince! If you are determined to do this, I dare not disobey your command. As you instruct, I will return home.' Then, the Prince praised Channa, saying: 'Well done, well done! Great Channa! You are now following my will, and you will gain great benefit; you have done well.' At this time, the Prince removed all the jeweled ornaments from his body, and made this great vow: 'This is the last time I will wear these adornments of a householder; this is the last time I will wear these adornments of a householder.' After removing them, he held them in his hand and gave them to Channa. After giving them to Channa, he said again: 'Channa! Take these jeweled ornaments back and give them to all my relatives.' At that time, Channa took the jeweled ornaments, and after receiving them, asked the Prince: 'Holy Prince! If I return home and give these ornaments to your relatives, and if they ask me: "Channa! Why did you send our Prince to another country and return alone? Channa! What else did Prince Siddhartha entrust to us?" If they ask me this, how should I answer?' The Prince said again: 'Channa! If you return home, bow down to my father, King Suddhodana, and my aunt, Mahapajapati, and greet all the other venerable ones and relatives. Channa! Tell King Suddhodana, saying: "I truly know the depth of my father's kindness, but I have left in order to attain Anuttara-samyak-sambodhi; if I attain it, I will immediately return home to see the King." Also, tell my aunt, Mahapajapati, the Queen of the country: "Do not be too worried about me; the Holy Prince will surely achieve great benefit and return to see his mother with joy." Also, tell all the palace women and relatives, as well as the young children and the rest of the Shakya clan: "I now wish to break through the darkness of ignorance and attain the light of wisdom; after attaining the light of wisdom, I will return to Kapilavastu."' At that time, the Prince took the seven-jeweled decorated sword inlaid with mani jewels from Channa, held the sword in his right hand, drew it from its sheath, and then with his left hand grasped his dark blue, lotus-like coiled hair, and with his right hand, holding the sharp sword, cut it off. He held it in his left hand and threw it into the air. At that time, Indra, the King of the Gods, with a rare feeling, was very happy, and held the Prince's hair, not letting it fall to the ground, and caught it with a celestial robe. At that time, the gods offered it with the most excellent celestial offerings. At that time, the pure abode gods, not far from the Prince, had a flower garland called Sumanas. That Sumanas flower transformed into a barber, holding a sharp razor, and stood not far from the Prince. When the Prince saw him, he said: 'Barber! Can you shave my hair?' The barber replied to the Prince: 'I am very capable.' The Prince said: 'If you are capable, now is the time.' At that time, the transformed barber, with a sharp razor, shaved the Prince's dark blue coiled hair, which had no visible topknot. When the head was being shaved, Indra, the King of the Gods, with a rare feeling, did not let a single hair fall to the ground, but caught each one with a celestial robe, and after catching them, took them to the Thirty-three Heavens to offer them. From then on, the heavens established a festival to offer the Bodhisattva's hair, which continues to this day.

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。

「爾時，太子自解其身一切瓔珞及以天冠，剃去發須，剪落既訖，觀于體上猶有天衣，見已念言：『此衣非是出家之服，出家之人，在於山間，誰能與我袈裟色衣？如出家法，居在山林，須如法衣。』時凈居天，知太子心如是念已，應時化作獵師之形，身著袈裟染色之衣，手執弓箭，漸漸來至太子之前，相去不遠，默然而住。

「是時太子，見彼獵師身著袈裟手執弓箭，見已即語，作如是言：『山野仁者！汝能與我此之袈裟色衣已不？汝若與我，我當與汝迦尸迦衣，此衣價直百千億金，復為種種栴檀香等之所熏修。汝何用是粗弊衣服袈裟色為？可取如是迦尸迦衣。』而說偈言：

「『此是解脫聖人衣，　　若執弓箭不合著， 汝發歡喜心施我，　　莫惜共我博天衣。』

「爾時獵師報菩薩言：『善哉仁者！我今與汝，實不吝惜。』是時化人，即與菩薩袈裟之衣，從菩薩取迦尸迦衣，價數直於百千金者，復以種種栴檀所熏。菩薩爾時，心大歡喜受袈裟衣，深自慶幸，即脫身上迦尸迦衣與彼獵師。時凈居天所化之人，從菩薩邊取迦尸迦微妙衣已，即于其地以神通飛上虛空中，如一念頃還至梵天，為欲供養彼妙衣故，于菩薩前，以天神通乘空而行。菩薩見已，生大歡喜，希有勝上奇特之心，於此袈裟染色衣邊，復更倍生殷重至到歡喜之心。

「爾時菩薩以剃頭訖，身得袈裟染色衣著，形容改變，既嚴整訖，口發如是大弘誓言：『我今始名真出家也。』是時菩薩遣車匿還，淚流滿面以送車匿。分別訖了，獨一無雙，體上既披袈裟色服，安庠徐步向跋伽婆仙人居處。是時車匿，曲躬頂禮菩薩兩足，圍繞菩薩三匝而回。車匿既見菩薩割意，不肯還家，兼其身體著袈裟衣，頭無天冠鬚髮悉剪，身體復無諸寶瓔珞並及微妙迦尸迦衣，如是一切種種悉無，既遙見已，上舉兩手，大叫盡聲，號天而哭，投身撲地，心意悶絕，良久乃穌。穌已還起，諦觀立地，視菩薩行，更復舉聲，稱冤而哭，以其兩手，抱干陟項，悲咽哽塞，大聲呼嗟。良久哭已，觀見菩薩，心意不回，無可冀望，將諸瓔珞及以衣裳，並牽馬王干陟，回返欲向家歸，此是身還，實非心舍。其行道路，或時思惟，或舉聲哭，或復悶絕，躄倒于地，或處直立，不能前行

現代漢語譯本：當時，太子自己解下身上所有的瓔珞和天冠，剃去頭髮和鬍鬚，剪完之後，看到身上還穿著天衣，心想：『這衣服不是出家人穿的，出家人應該在山林里，誰能給我袈裟色的衣服呢？按照出家人的規矩，住在山林里，必須要有如法的衣服。』這時，凈居天知道太子心中這樣想，就立刻化作獵人的樣子，身上穿著袈裟染色的衣服，手裡拿著弓箭，慢慢來到太子面前，相距不遠，默默地站著。 這時，太子看到那個獵人身上穿著袈裟，手裡拿著弓箭，看到后就對他說：『山野的仁者！你能把這袈裟色的衣服給我嗎？如果你給我，我就把迦尸迦的衣服給你，這衣服價值千億黃金，還用各種檀香薰過。你為什麼穿這種粗糙破舊的袈裟色衣服呢？可以拿走這迦尸迦的衣服。』然後說了偈語： 『這是解脫聖人穿的衣服，拿著弓箭不適合穿，你發歡喜心施捨給我，不要吝惜和我交換天衣。』 當時，獵人回答菩薩說：『好啊，仁者！我現在給你，實在不吝惜。』這時，化身的人就把袈裟的衣服給了菩薩，從菩薩那裡拿走了價值千金的迦尸迦衣服，還用各種檀香薰過。菩薩當時，心裡非常高興地接受了袈裟的衣服，深深地感到慶幸，立刻脫下身上的迦尸迦衣服給了那個獵人。當時，凈居天所化的人，從菩薩那裡拿走迦尸迦的精美衣服后，就在原地用神通飛上天空，像一瞬間就回到了梵天，爲了供養那件精美的衣服，在菩薩面前，用神通乘空而行。菩薩看到后，非常高興，生起稀有殊勝奇特的心，對於這件袈裟染色的衣服，更加倍地生起慇勤至誠的歡喜心。 當時，菩薩剃完頭，身上穿上袈裟染色的衣服，容貌改變，整理完畢后，口中發出這樣的大弘誓願：『我現在才算是真正的出家人。』這時，菩薩遣送車匿回去，淚流滿面地送別車匿。分別完畢后，獨自一人，身上披著袈裟色的衣服，安詳地慢慢走向跋伽婆仙人居住的地方。這時，車匿彎腰頂禮菩薩的雙腳，圍繞菩薩三圈后離開。車匿看到菩薩心意已決，不肯回家，加上他身上穿著袈裟，頭上沒有天冠，頭髮鬍鬚都剪了，身上也沒有珠寶瓔珞和精美的迦尸迦衣服，像這樣一切都沒有了，遠遠看到后，舉起雙手，大聲哭喊，號啕大哭，投身撲倒在地，心意悶絕，過了很久才甦醒。甦醒后又站起來，仔細地看著菩薩離去的方向，再次舉起聲音，哭喊著冤屈，用雙手抱著干陟的脖子，悲傷哽咽，大聲呼喊嘆息。哭了好久，看到菩薩心意已決，沒有希望了，就拿著瓔珞和衣服，並牽著馬王干陟，返回想要回家，這是身體回去了，心卻沒放下。在回去的路上，有時思考，有時大聲哭泣，有時悶絕，跌倒在地，有時直立，不能前進。

English version: At that time, the Prince himself removed all the ornaments and the heavenly crown from his body, shaved off his hair and beard. After cutting them off, he saw that he was still wearing heavenly clothes. He thought, 'These clothes are not suitable for a renunciate. A renunciate should be in the mountains. Who can give me a robe of kasaya color? According to the rules of a renunciate, living in the mountains, one must have proper clothes.' At this time, the Pure Abode Heaven knew what the Prince was thinking, and immediately transformed into the form of a hunter, wearing a robe of kasaya color, holding a bow and arrow in his hand, and slowly came to the Prince, not far away, standing silently. At this time, the Prince saw that the hunter was wearing a kasaya robe and holding a bow and arrow. Seeing this, he said to him, 'Kind sir of the wilderness! Can you give me this kasaya-colored robe? If you give it to me, I will give you the Kasi cloth, which is worth billions of gold and has been fumigated with various sandalwood fragrances. Why do you wear this rough and worn kasaya-colored robe? You can take this Kasi cloth.' Then he spoke a verse: 'This is the robe of a liberated sage, it is not suitable to wear while holding a bow and arrow. Please give it to me with a joyful heart, do not hesitate to exchange it with me for the heavenly robe.' At that time, the hunter replied to the Bodhisattva, 'Good sir! I will give it to you now, I really do not hesitate.' At this time, the transformed person gave the kasaya robe to the Bodhisattva, and took the Kasi cloth worth thousands of gold from the Bodhisattva, which had also been fumigated with various sandalwood fragrances. The Bodhisattva at that time, was very happy to accept the kasaya robe, deeply feeling fortunate, and immediately took off the Kasi cloth from his body and gave it to the hunter. At that time, the person transformed by the Pure Abode Heaven, after taking the exquisite Kasi cloth from the Bodhisattva, flew into the sky with supernatural powers on the spot, and returned to the Brahma Heaven in an instant. In order to offer that exquisite cloth, he traveled through the air with supernatural powers in front of the Bodhisattva. When the Bodhisattva saw this, he was very happy, and a rare and extraordinary feeling arose in his heart. Towards this kasaya-colored robe, he felt even more earnest and sincere joy. At that time, after the Bodhisattva had shaved his head and put on the kasaya-colored robe, his appearance changed. After he was properly dressed, he uttered this great vow: 'Now I am truly a renunciate.' At this time, the Bodhisattva sent Channa back, tearfully bidding him farewell. After the separation, alone, wearing the kasaya-colored robe, he walked slowly and peacefully towards the place where the sage Bhargava lived. At this time, Channa bowed down to the Bodhisattva's feet, circled the Bodhisattva three times, and then left. Channa saw that the Bodhisattva's mind was made up and he would not return home. In addition, he was wearing a kasaya robe, had no heavenly crown on his head, his hair and beard were all cut off, and he had no jewelry, ornaments, or exquisite Kasi clothes. Seeing that he had nothing like this, he raised his hands, cried out loudly, and wailed, throwing himself to the ground, his mind in a daze, and it took a long time before he recovered. After recovering, he stood up again, carefully looking at the direction the Bodhisattva had left, and again raised his voice, crying out his grievances, hugging the neck of Kanthaka with both hands, sobbing and choking, and crying out loudly. After crying for a long time, seeing that the Bodhisattva's mind was made up and there was no hope, he took the ornaments and clothes, and led the horse Kanthaka, and turned back to go home. This was his body returning, but his heart was not at peace. On the way back, sometimes he would think, sometimes he would cry loudly, sometimes he would faint, falling to the ground, sometimes he would stand straight, unable to move forward.

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。或處思慕，不樂而坐，車匿如是心懷愁惱，多種自現諸苦相已，漸漸次到迦毗羅城。其干陟馬，數數回頭觀看菩薩，作聲鳴喚，逐車匿后，淚下而行。其馬已前，多足氣力，歡喜縱逸，以見菩薩舍家出家剃鬚發故，苦逼憂愁，恒常懊惱，身形羸瘦，氣力消盡。假使是馬瓔珞莊嚴，以心離別于菩薩故，無有威神、無有威德，回顧數觀，占看菩薩，而作大聲，淚下滿面，悲鳴而行。在於路上，不食水草，以飢渴逼，行步羸弱，威力威神悉皆減損，不復能行。其眼中淚，恒常不幹。菩薩初騎，所發到處止半夜行，今以苦逼身羸弱故，回還八日始得至家。而有偈言：

「『菩薩初出半夜行，　　車匿辭別牽干陟， 以苦逼切失威勢，　　回還八日乃到家。』

佛本行集經車匿等還品第二十三上

「爾時，車匿將馬乾陟辭別太子，回還歸至迦毗羅城。當初入時，譬如有人入于空宅，其迦毗羅城之內外，四面周匝，或復園林，或復泉池，或復渠河或復苑囿，以太子舍行出家故，無有威神，凋悴枯竭。其迦毗羅城內，所居人民大小，遙見車匿將領馬王干陟還歸，不見太子，以不見故，悉隨車匿及干陟后，次第而行，咨車匿言：『悉達太子，今在何處？』是時車匿，流淚滿面，哭泣哽咽，不能得言。時彼城內一切人民，悲泣啼哭，隨逐車匿及以干陟，行則隨行，心生疑惑而問車匿，作如是言：『其王子者，今在何處？於我國內生大歡喜，今汝何處舍離而來？』是時車匿，隨行隨報彼諸人言：『我實不敢舍背聖子，而彼聖子，捐棄自宮，舍俗衣形，併發遣我及馬乾陟，令使來還，太子獨自在山出家。』是時城內一切人民，聞此語已，心生奇特希有之事，而贊助言：『未曾有法。』各各對面，共相謂言：『悉達太子，難行能行。』時彼城內一切人民，口雖如是稱說彼言，而其淚下猶如流水，復各呵身，作如是言：『咄我今者可共隨其相逐出家，至於彼處，看人師子徒步行者，我今寧應至彼隨行，勿令一日離別聖子而存活命。所以者何？此城今無彼聖子故，無有威神、無有勢力，此城以無于太子故寂寞，今與曠野無異；彼所居處，以有太子威神力故，山澤叢林，還成聚落。』而有偈說：

「『城內人民聞此言，　　口稱希有如是事， 此無悉達成曠野，　　彼有太子如國城

現代漢語譯本：有時他會陷入思念，不快樂地坐著。車匿心中充滿憂愁煩惱，各種痛苦的景象也隨之顯現。他漸漸地來到了迦毗羅城。他的馬乾陟，頻頻回頭看著菩薩，發出鳴叫聲，追隨著車匿，流著眼淚走著。這匹馬以前精力充沛，歡快奔放，但自從看到菩薩舍家出家，剃了鬚髮后，就因痛苦的逼迫而憂愁，常常懊惱，身體變得瘦弱，力氣也耗盡了。即使這匹馬佩戴著華麗的瓔珞，也因為心中與菩薩離別，而失去了威嚴和神采。它頻頻回頭，注視著菩薩，發出悲鳴，淚流滿面地走著。在路上，它不吃水草，因飢渴的逼迫，行走變得虛弱，威力和神采都減退了，再也走不動了。它眼中的淚水，總是沒有幹過。菩薩最初騎著它出發時，半夜就到達了目的地，現在因為它被痛苦折磨得身體虛弱，返回家園卻用了八天的時間。有一首偈語說： 『菩薩初出半夜行，　　車匿辭別牽干陟， 以苦逼切失威勢，　　回還八日乃到家。』 《佛本行集經》車匿等還品第二十三上 『那時，車匿帶著馬乾陟告別太子，返回迦毗羅城。當他剛進入城時，就像一個人進入空宅一樣。迦毗羅城內外，四面周圍，無論是園林、泉池、溝渠還是苑囿，都因為太子捨棄家園出家而失去了威嚴，變得凋零枯竭。迦毗羅城內居住的人們，無論老少，遠遠地看到車匿帶著馬王干陟回來，卻不見太子，因為沒有見到太子，他們都跟在車匿和干陟後面，依次而行，詢問車匿說：『悉達太子現在在哪裡？』這時，車匿淚流滿面，哭泣哽咽，說不出話來。當時城裡所有的人，都悲傷地哭泣，跟隨在車匿和干陟後面，走著，心中疑惑地問車匿，這樣說道：『我們的王子，現在在哪裡？他曾給我們國家帶來巨大的歡樂，現在你為什麼捨棄他而獨自回來？』這時，車匿一邊走一邊回答那些人說：『我實在不敢捨棄聖子，而是聖子自己拋棄了宮殿，捨棄了世俗的衣著，並派遣我和馬乾陟回來，太子獨自在山中出家。』當時城裡所有的人，聽到這些話后，心中感到驚奇和稀有，讚歎道：『這是前所未有的事情。』他們各自面對面，互相說道：『悉達太子，真是難行能行。』當時城裡所有的人，口中雖然這樣稱讚，但他們的眼淚卻像流水一樣流淌，又各自責備自己，這樣說道：『唉，我們現在應該一起跟隨他出家，到他所在的地方，看看那位人中獅子徒步行走的樣子，我們寧願到那裡跟隨他，也不要一天離開聖子而茍活。為什麼呢？因為這座城市現在沒有了聖子，就沒有了威嚴和勢力，這座城市因為沒有了太子而變得寂寞，現在和曠野沒有什麼區別；而他所居住的地方，因為有太子的威嚴和力量，山澤叢林都變成了聚落。』有一首偈語說： 『城內人民聞此言，　　口稱希有如是事， 此無悉達成曠野，　　彼有太子如國城』

English version: Sometimes he would fall into longing, sitting unhappily. Channa's heart was filled with sorrow and distress, and various painful scenes appeared. He gradually arrived at Kapilavastu. His horse, Kanthaka, frequently looked back at the Bodhisattva, making sounds of neighing, following Channa, and walking with tears streaming down. This horse used to be full of energy and joyful, but since seeing the Bodhisattva leave home, shave his head and beard, he was distressed by the pressure of suffering, often feeling remorse, his body became thin, and his strength was exhausted. Even if this horse wore magnificent ornaments, because of the separation from the Bodhisattva in his heart, he lost his majesty and splendor. He frequently looked back, gazing at the Bodhisattva, making mournful cries, and walking with tears streaming down his face. On the road, he did not eat grass or drink water, and due to the pressure of hunger and thirst, his walking became weak, his power and splendor diminished, and he could no longer walk. The tears in his eyes were always wet. When the Bodhisattva first rode him, he reached his destination in half a night, but now, because he was tormented by suffering and his body was weak, it took him eight days to return home. There is a verse that says: 'The Bodhisattva set out at midnight, Channa bid farewell, leading Kanthaka, Suffering pressed, losing his majesty, Returning home took eight days.' The Collection of the Buddha's Deeds, Chapter 23, Part 1: Channa and Others Return At that time, Channa, taking the horse Kanthaka, bid farewell to the Prince and returned to Kapilavastu. When he first entered the city, it was like a person entering an empty house. The inside and outside of Kapilavastu, all around, whether it was gardens, springs, canals, or parks, had lost their majesty and become withered and desolate because the Prince had abandoned his home to become a monk. The people living in Kapilavastu, both young and old, saw Channa from afar, leading the horse king Kanthaka back, but did not see the Prince. Because they did not see the Prince, they all followed behind Channa and Kanthaka, one after another, asking Channa, 'Where is Prince Siddhartha now?' At this time, Channa's face was covered with tears, he was sobbing and choking, unable to speak. At that time, all the people in the city were crying sadly, following behind Channa and Kanthaka, walking, and with doubt in their hearts, they asked Channa, saying, 'Where is our Prince now? He brought great joy to our country, why have you abandoned him and returned alone?' At this time, Channa, while walking, answered those people, saying, 'I really dare not abandon the Holy Son, but the Holy Son himself abandoned the palace, discarded his worldly clothes, and sent me and the horse Kanthaka back, the Prince is alone in the mountains, having become a monk.' At that time, all the people in the city, after hearing these words, felt surprised and rare in their hearts, and praised, 'This is an unprecedented event.' They faced each other, saying to each other, 'Prince Siddhartha, truly can do what is difficult to do.' At that time, all the people in the city, although they praised in this way, their tears flowed like water, and they each blamed themselves, saying, 'Alas, we should now all follow him to become monks, to the place where he is, to see that lion among men walking on foot, we would rather go there to follow him, than to live a single day separated from the Holy Son. Why? Because this city now has no Holy Son, it has no majesty and power, this city has become desolate because it has no Prince, it is now no different from a wilderness; while the place where he lives, because of the Prince's majesty and power, the mountains and forests have become settlements.' There is a verse that says: 'The people in the city heard these words, Saying it was a rare and unprecedented event, Without Siddhartha, this is a wilderness, Where the Prince is, it is like a kingdom.'

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「爾時，馬王干陟鳴喚，城內所有一切人民，悉在自家，各聞其聲聞已，一切所有人民，及兩宮內諸婇女等，作如是心，謂言大子回還入城。是時人民及以宮內所有婇女，或開窗牖，或撥門簾，以歡喜心，遙望太子。時彼人民及宮婇女，唯見馬王及以車匿離別太子獨自而來，見已各還閉窗門戶，退入家內，稱冤大哭。時，凈飯王以愛苦惱逼切身故，思惟欲見悉達太子，即入齋堂，潔戒凈心，修持苦行，憂愁悵怏，內心日夜求守一切諸天諸神，復作種種方便因緣，欲求見子以慰心故。爾時車匿，苦惱憂悲，淚下如雨，手執干陟，並及太子緣身瓔珞無價寶冠，擎持將入凈飯王宮，譬如王子于戰鬥場被怨敵殺，其從左右將馬瓔珞入于王宮，如是如是。其奴車匿，離別太子，將馬服玩，雨淚而入大王宮中，亦復如是。車匿入時，其馬乾陟，在凈飯王宮門之外，欲入門內觀瞻太子，左右行動坐臥之處，不見太子，淚下如流，爮地大鳴，譬如有人于大眾中說苦惱事。時，凈飯王宮內所有種種諸鳥，孔雀鸚鵡、鸜鵒命命、俱翅羅等種種諸鳥，聞干陟聲，亦謂言是太子歸家，彼等歡喜，各自出聲和雅而鳴。如是干陟，作于聲已，所有大王廄內余馬，聞干陟聲，亦謂太子歸來向家，一切歡喜，皆悉鳴喚。其凈飯王，宮內婇女眾多百千，摩訶波阇波提等，復有太子宮內婇女六萬餘人，及其大妃耶輸陀羅等，念太子故，大生憂惱，塵淚滿面，各任本容，不復洗梳，身體衣裳，皆悉垢膩，舍諸一切妙好瓔珞，憂愁悵怏，心意不安，或哭或啼，或思惟坐。聞干陟鳴，各相謂言：『如是干陟，作是鳴聲，決定是我太子歸家，無有疑也。』彼等既聞干陟聲已，心大歡喜，渴仰欲見於太子故。摩訶波阇波提、耶輸陀羅等多千婇女，各于自房，或在樓上，或在殿中，或在室內，欲見太子，渴仰忽起，急走集聚，向于車匿及干陟邊。彼諸婇女，唯見車匿及馬乾陟離別太子而來向宮，彼既見已，各舉兩手，叫喚大哭，流淚滿面，口唱太子種種諸德。而有偈說：

「『彼等婇女心苦切，　　渴仰欲見太子還， 忽睹車匿馬空回，　　淚下滿面叫喚哭。 解絕瓔珞妙衣服，　　散被頭髮身瘦羸， 各舉兩手無承望，　　啼號不眠徹天曉

現代漢語譯本：當時，馬王干陟嘶鳴，城裡所有的人，都在自己家中，都聽到了它的叫聲。聽到后，所有的人民，以及兩宮內的妃嬪等，都這樣想，說太子回來了，要進城了。這時，人民以及宮內的妃嬪，有的打開窗戶，有的撩起門簾，以歡喜的心情，遙望太子。當時，人民和宮裡的妃嬪，只看到馬王和車匿，他們離開了太子獨自回來，看到后，各自關上窗戶門戶，退回家中，哀怨地大哭。當時，凈飯王因為愛子心切，痛苦難耐，想見悉達太子，就進入齋堂，潔身凈心，修持苦行，憂愁悵惘，內心日夜祈求守護一切諸天諸神，又想盡各種辦法，想見兒子來安慰自己的心。當時，車匿痛苦憂傷，淚如雨下，手牽著干陟，拿著太子貼身的瓔珞和無價的寶冠，捧著進入凈飯王的宮殿，就像王子在戰場上被敵人殺死，他的隨從拿著馬的瓔珞進入王宮一樣。他的僕人車匿，離開了太子，拿著馬的服飾和玩物，流著眼淚進入大王的宮中，也是這樣。車匿進入時，馬王干陟在凈飯王宮門外，想進入宮內看看太子，看看他左右行動坐臥的地方，卻不見太子，淚如雨下，刨地大叫，就像有人在大眾中訴說痛苦的事情一樣。當時，凈飯王宮內所有的各種鳥，孔雀、鸚鵡、鸜鵒、命命、俱翅羅等各種鳥，聽到干陟的聲音，也以為是太子回家了，它們歡喜地各自發出和諧的鳴叫。這樣，干陟發出聲音后，所有大王馬廄里其他的馬，聽到干陟的聲音，也以為太子回家了，都歡喜地嘶鳴起來。凈飯王的宮內有眾多妃嬪，成百上千，摩訶波阇波提等，還有太子宮內的妃嬪六萬多人，以及他的大妃耶輸陀羅等，因為思念太子，非常憂愁，臉上滿是塵土和淚水，各自保持著原來的樣子，不再梳洗打扮，身體和衣服都髒兮兮的，捨棄了一切美好的瓔珞，憂愁悵惘，心神不安，有的哭泣，有的啼號，有的在思索中坐著。聽到干陟的鳴叫，她們互相說道：『像干陟這樣鳴叫，一定是我們的太子回家了，不會有錯的。』她們聽到干陟的聲音后，心裡非常歡喜，渴望見到太子。摩訶波阇波提、耶輸陀羅等數千妃嬪，各自在自己的房間，有的在樓上，有的在殿中，有的在室內，想見太子，渴望的心情突然涌起，急忙跑去聚集，來到車匿和干陟的身邊。這些妃嬪，只看到車匿和馬王干陟離開了太子來到宮中，她們看到后，各自舉起雙手，大聲哭喊，淚流滿面，口中唱著太子種種的功德。還有偈語說： 『這些妃嬪心中痛苦，渴望見到太子回來，忽然看到車匿和馬空著回來，淚流滿面地哭喊。解下斷裂的瓔珞和華麗的衣服，披散著頭髮，身體瘦弱，各自舉起雙手，沒有指望，啼哭號叫，徹夜不眠直到天亮。』

English version: At that time, the horse king Kanthaka neighed, and all the people in the city, each in their own homes, heard its sound. Upon hearing it, all the people, as well as the concubines in the two palaces, thought to themselves, saying that the prince had returned and was entering the city. At this time, the people and the concubines in the palace, some opened windows, some lifted door curtains, with joyful hearts, gazing afar at the prince. At that time, the people and the concubines in the palace only saw the horse king and Channa, who had left the prince and returned alone. Upon seeing this, they each closed their windows and doors, retreated into their homes, and cried out in sorrow. At that time, King Suddhodana, because of the pain of love and longing, desired to see Siddhartha, so he entered the fasting hall, purified his body and mind, practiced asceticism, and was filled with worry and melancholy. Day and night, he sought the protection of all the gods and deities, and also tried various means to see his son and comfort his heart. At that time, Channa was in pain and sorrow, tears falling like rain. He held Kanthaka, along with the prince's personal necklaces and priceless crown, and carried them into King Suddhodana's palace, just as if a prince had been killed by an enemy on the battlefield, and his attendants brought the horse's necklaces into the palace. His servant Channa, having left the prince, brought the horse's attire and playthings, and entered the great king's palace with tears, just like that. When Channa entered, the horse Kanthaka was outside the gate of King Suddhodana's palace, wanting to enter the palace to see the prince, to see where he moved, sat, and lay down. Not seeing the prince, tears flowed like a river, and it pawed the ground and neighed loudly, just as if someone were telling a tale of suffering in a crowd. At that time, all the various birds in King Suddhodana's palace, peacocks, parrots, mynahs, jivamjivakas, kokilas, and other birds, hearing Kanthaka's sound, also thought that the prince had returned home. They were joyful and each made harmonious sounds. After Kanthaka made this sound, all the other horses in the king's stables, hearing Kanthaka's sound, also thought that the prince had returned home, and they all joyfully neighed. In King Suddhodana's palace, there were many concubines, hundreds and thousands, including Mahaprajapati, and more than sixty thousand concubines in the prince's palace, as well as his chief queen Yashodhara, etc. Because of their longing for the prince, they were very worried, their faces covered with dust and tears. They each remained in their original state, no longer washing or dressing up. Their bodies and clothes were all dirty, they had abandoned all their beautiful necklaces, and were filled with worry and melancholy, their minds uneasy. Some were crying, some were weeping, and some were sitting in contemplation. Hearing Kanthaka's neighing, they said to each other, 'Kanthaka's neighing like this must mean that our prince has returned home, there is no doubt about it.' After hearing Kanthaka's sound, their hearts were very joyful, and they longed to see the prince. Mahaprajapati, Yashodhara, and thousands of other concubines, each in their own rooms, some on the upper floors, some in the halls, some in the rooms, wanting to see the prince, their longing suddenly arose, and they rushed to gather, going to Channa and Kanthaka. These concubines only saw Channa and the horse Kanthaka, who had left the prince and come to the palace. Upon seeing this, they each raised their hands, cried out loudly, their faces covered with tears, and sang the praises of the prince's virtues. And there is a verse that says: 『These concubines were in great pain, longing to see the prince return, suddenly seeing Channa and the horse returning empty, they cried out with tears streaming down their faces. They loosened and broke their necklaces and beautiful clothes, their hair was disheveled, their bodies were thin and weak, they each raised their hands without hope, weeping and wailing, not sleeping until dawn.』

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佛本行集經卷第十九

隋天竺三藏阇那崛多譯車匿等還品中

「爾時，摩訶波阇波提及瞿多彌，既見太子髻里明珠，傘蓋橫刀，並摩尼寶莊嚴蠅拂，自余瓔珞，干陟馬王及車匿等，如是見已，心大驚怖，各舉兩手，捶拍身體，憂愁而問于車匿言：『今我所愛子悉達多，留在何處？汝自回還。』車匿報言：『國大皇后！悉達太子，棄捨五欲，為求道故，出家入山，遠離親族，剃髮染衣，思惟苦行。』是時摩訶波阇波提，聞于車匿如是語已，譬如牸牛失其犢子，悲泣號哭，不能自勝。其摩訶波阇波提，從車匿聞太子之語，亦復如是，即舉兩手，心驚怖裂，口大唱言：『嗚呼我子！嗚呼我子！』流淚滿面，遍體戰慄，忽然悶絕，身躄倒仆，宛轉土中，如魚出水在於陸地跳躑苦惱。摩訶波阇波提，亦復如是，躄地宛轉，嗚噎而語，問車匿言：『車匿！我今不見自身有過及心口失，負持于汝，汝今何故，忽將我子，擲棄曠野，猶如擺木？汝將我子，置彼林內，令共種種諸惡蟲獸恐怖之中，獨自而住，汝棄捨來，不憐我子，而身背乎？』車匿報言：『國大夫人！奴身不敢棄捨太子。夫人！太子自棄捨奴。太子付我干陟馬王及諸瓔珞，教來回還，速疾向家，畏大夫人心生憂愁，令得安隱無惱患故。』時彼宮中諸婇女等，各各啼哭而口唱言：『嗚呼阿爺！』或復唱言：『嗚呼兄弟！』或復唱言：『嗚呼大家！』或復唱言：『嗚呼我夫！』以此種種愛戀酸言，欲染根本叫喚苦身。或有婇女轉目而哭，或有婇女相視而哭，或有婇女回身而哭，或有婇女舉頭而哭，或有相觀面目而哭，或有兩手拍肚而哭，或有兩手撫心而哭，或以兩臂相交而哭，或舉兩手拍頭而哭，或以灰土坌頭而哭，或有散發覆面而哭，或拔鬢髮低頭而哭，或舉兩手仰天而哭。或有婇女，以悲苦故，東西南北，交橫馳走，猶如野鹿被毒箭射；或有婇女，以衣覆面叫喚而哭；或有婇女，遍體戰慄，猶如風吹芭蕉樹葉，低昂而哭；或有倒地悶絕不知，少有餘命，才出聲哭；或有婇女，如魚出水擲置陸地宛轉而臥，微有喘息劣余殘命，綿惙而哭；或有婇女，猶如掘樹倒臥在地宛轉而哭。諸如是等，種種苦惱，以逼切身，號哭太子。

「是時，車匿及馬乾陟，並彼無量百千婇女，哭泣之聲，不可得聞

現代漢語譯本 當時，摩訶波阇波提和瞿曇彌，看到太子的髮髻上的明珠，傘蓋、橫刀，以及用摩尼寶裝飾的蠅拂，還有其他的瓔珞，干陟馬王和車匿等人，看到這些后，心中非常驚恐，各自舉起雙手，捶打身體，憂愁地問車匿說：『現在我所愛的兒子悉達多，留在哪裡？你獨自回來了。』車匿回答說：『國大皇后！悉達太子，捨棄五欲，爲了求道，出家入山，遠離親人，剃髮染衣，思惟苦行。』當時摩訶波阇波提，聽到車匿這樣說后，就像母牛失去了小牛一樣，悲傷哭泣，不能自已。摩訶波阇波提，從車匿那裡聽到太子的話，也是這樣，立即舉起雙手，心中驚恐欲裂，口中大聲喊道：『嗚呼我的兒子！嗚呼我的兒子！』淚流滿面，全身顫抖，忽然昏厥過去，身體倒在地上，在地上翻滾，就像魚離開水在陸地上跳躍掙扎一樣痛苦。摩訶波阇波提，也是這樣，倒在地上翻滾，嗚咽著說，問車匿說：『車匿！我今天沒有看到自己有什麼過錯，也沒有心口失誤，虧待你，你現在為什麼，突然把我兒子，拋棄在曠野，就像扔掉木頭一樣？你把我兒子，放在那片樹林里，讓他和各種各樣的惡蟲猛獸一起，在恐懼中，獨自居住，你卻拋下他自己回來了，不憐憫我的兒子，而背叛我嗎？』車匿回答說：『國大夫人！我不敢拋棄太子。夫人！是太子自己拋棄了我。太子把干陟馬王和各種瓔珞，交給我，讓我回來，趕快回家，害怕大夫人心中憂愁，讓您得到安穩沒有煩惱。』當時宮中的那些宮女們，各自哭泣著喊道：『嗚呼阿爺！』有的喊道：『嗚呼兄弟！』有的喊道：『嗚呼大家！』有的喊道：『嗚呼我的丈夫！』用這些種種愛戀的酸楚話語，想要染上根本的叫喚苦身。有的宮女轉動眼睛哭泣，有的宮女互相看著哭泣，有的宮女轉身哭泣，有的宮女抬頭哭泣，有的互相看著面容哭泣，有的雙手拍打肚子哭泣，有的雙手撫摸胸口哭泣，有的兩臂交叉著哭泣，有的舉起雙手拍打頭哭泣，有的用灰土塗抹頭哭泣，有的散開頭髮遮住臉哭泣，有的拔掉鬢髮低頭哭泣，有的舉起雙手仰天哭泣。有的宮女，因為悲傷痛苦，東西南北，交錯奔跑，就像野鹿被毒箭射中一樣；有的宮女，用衣服遮住臉叫喊著哭泣；有的宮女，全身顫抖，就像風吹芭蕉樹葉一樣，低頭昂頭地哭泣；有的倒在地上昏厥過去不知道，只有一點點余命，才發出哭聲；有的宮女，像魚離開水被扔在陸地上翻滾著躺著，只有微弱的喘息，剩下一點點殘命，氣息微弱地哭泣；有的宮女，就像被掘倒的樹一樣倒在地上翻滾著哭泣。這些種種的苦惱，逼迫著她們的身體，號哭著太子。 當時，車匿和馬乾陟，以及那無數的宮女們，哭泣的聲音，無法聽聞。

English version At that time, Mahāprajāpatī and Gautami, having seen the prince's jeweled topknot, the parasol, the horizontal sword, and the fly-whisk adorned with mani jewels, as well as other ornaments, the horse Kanthaka, and Channa and others, were greatly terrified. They each raised their hands, beat their bodies, and sorrowfully asked Channa, 'Where is our beloved son, Siddhartha, left? You have returned alone.' Channa replied, 'Great Queen! Prince Siddhartha, having abandoned the five desires, has left home to seek the Way, entered the mountains, separated from his relatives, shaved his head, dyed his robes, and is contemplating ascetic practices.' At that time, Mahāprajāpatī, having heard Channa's words, was like a cow that had lost its calf, weeping and wailing uncontrollably. Mahāprajāpatī, having heard the prince's words from Channa, was also like this, immediately raising both hands, her heart terrified and broken, and crying out loudly, 'Alas, my son! Alas, my son!' Tears streamed down her face, her whole body trembled, and she suddenly fainted, falling to the ground, rolling around in the dirt, like a fish out of water, struggling and suffering on land. Mahāprajāpatī was also like this, falling to the ground and rolling around, sobbing and speaking, asking Channa, 'Channa! I do not see that I have done anything wrong, nor have I spoken or acted wrongly, or mistreated you. Why have you suddenly abandoned my son in the wilderness, like throwing away a piece of wood? You have placed my son in that forest, letting him live alone in fear with all kinds of evil insects and beasts. You have abandoned him and returned, not pitying my son, but betraying me?' Channa replied, 'Great Queen! I did not dare to abandon the prince. Madam! The prince himself abandoned me. The prince entrusted the horse Kanthaka and all the ornaments to me, instructing me to return quickly home, fearing that the Great Queen would be worried, so that you would be safe and without distress.' At that time, the palace women, each weeping and crying out, 'Alas, father!' Some cried, 'Alas, brother!' Some cried, 'Alas, master!' Some cried, 'Alas, my husband!' With these various sorrowful words of love, they sought to stain their fundamental bodies with cries of suffering. Some palace women turned their eyes and wept, some palace women looked at each other and wept, some palace women turned their backs and wept, some palace women raised their heads and wept, some looked at each other's faces and wept, some beat their bellies with both hands and wept, some stroked their hearts with both hands and wept, some crossed their arms and wept, some raised both hands and beat their heads and wept, some smeared their heads with ashes and wept, some let their hair down to cover their faces and wept, some pulled out their sideburns and lowered their heads and wept, some raised both hands and looked up to the sky and wept. Some palace women, because of their grief and pain, ran back and forth in all directions, like wild deer shot by poisoned arrows; some palace women covered their faces with their clothes and cried out; some palace women trembled all over, like banana leaves swaying in the wind, weeping with their heads up and down; some fell to the ground and fainted, not knowing anything, with only a little life left, barely able to cry out; some palace women, like fish out of water thrown on land, rolled around and lay down, with only weak breaths, a little life remaining, weeping feebly; some palace women, like uprooted trees, fell to the ground and rolled around weeping. All these various sufferings pressed upon their bodies, causing them to wail for the prince. At that time, the sounds of weeping from Channa, the horse Kanthaka, and the countless palace women could not be heard.

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。摩訶波阇波提，流淚悶絕，小穌即便大哭太子，口唱是言：『嗚呼我子！嗚呼我子！汝身本時，以種種香摩涂拂拭，威神大德而用莊嚴；今者云何在於山谷，為諸蚊虻細小毒蟲唼𠲿汝身，能忍此苦，住于曠野？嗚呼我子！汝身恒以迦尸迦衣薰香所覆；今者云何粗澀臭衣，能忍著身？嗚呼我子！汝在家時，清凈妙香百味所作，種種羹臛潔白之食，自余惡雜不曾向口；今者云何忍食粗澀冷淡食飲，或飯或麨，或䴵或漿，云何空餐此能得下？嗚呼我子！在於宮內，細滑床敷，柔軟氈褥，或覆天衣，或復兩邊挾置倚枕，或臥或偃，隨意自在；今者云何在赤露地，或蕀針叢粗草之上，忍得臥眠？嗚呼我子！在家之時，或有奴婢，或有左右，恒常供承，哀愍之心，或有倚身，或有胡跪，或有立地，向汝面觀，而得奉事，無所乏少；今者云何瞋恚之人，或有貧窮，或有憔煎，向汝無慈，汝何能觀，取其意氣？嗚呼我子！在於家內，以妙華色，可喜端正，婇女群隊，左右圍繞，而受快樂；汝今云何在於山曠，猶如野獸，恒常恐怖，獨坐獨行，心乃娛樂？嗚呼我子！善生羅網，所覆長直，腳指柔軟，腳踝踹脛，猶如鹿王，掌底柔軟，如蓮華葉，二輪莊嚴，分明顯著；今汝云何如是腳跡，徒跣踏地，或有蕀針，或有沙礫，或時冰凍，或時炎埃，何忍東西，將此行涉？』

「是時，摩訶波阇波提作如是等無量無邊諸種語言哭太子已，心薄穌醒，得複本念，從地而起，問車匿言：『車匿！此事已然，我子悉達，行路之時向汝何囑？車匿！我子所有柔軟青色紺黑頭髮，復誰割也？車匿！我子頭髮，今在何處？』車匿報言：『國大夫人妃子悉達囑語我言：「車匿！汝至我家，為我慇勤再拜問訊我母摩訶波阇波提，若再拜已，作如是言：『咨啟大母，愿莫大愁，莫生苦惱，莫憶於我；子不久得如心所愿，得即回還，奉覲大母。』」其聖子手，自拔于刀，左執頭髻，右手持刀，而自割截，擲于虛空，諸天接取，將還天宮，為供養故

現代漢語譯本：摩訶波阇波提哭得淚流滿面，昏厥過去，稍微甦醒后就大哭著太子，口中說道：『哎呀，我的孩子！哎呀，我的孩子！你以前身體用各種香料塗抹，威嚴神聖，莊嚴無比；現在怎麼會在山谷里，被蚊子、小蟲叮咬，能忍受這種痛苦，住在荒野？哎呀，我的孩子！你以前總是穿著迦尸迦的薰香衣服；現在怎麼能忍受粗糙臭味的衣服穿在身上？哎呀，我的孩子！你在家時，吃的是用清凈的香料和各種美味做成的潔白食物，其他不乾淨的食物從不入口；現在怎麼能忍受吃粗糙、冷淡的食物，無論是飯、麥粉、麵條還是粥，怎麼能空著肚子吃下去？哎呀，我的孩子！在宮裡，你睡在光滑的床鋪上，柔軟的氈毯上，蓋著天衣，兩邊放著靠枕，或躺或臥，隨意自在；現在怎麼能在露天，或在荊棘叢生的粗草上，忍受著睡覺？哎呀，我的孩子！在家的時候，有奴婢或侍從，總是侍奉你，懷著憐憫之心，有的靠著你，有的跪著，有的站著，看著你的臉，侍奉你，什麼都不缺；現在怎麼能面對那些憤怒的人，或貧窮的人，或憔悴的人，他們對你沒有慈悲，你怎麼能看著他們，接受他們的怒氣？哎呀，我的孩子！在家裡，有美麗動人的宮女們，圍繞著你，享受快樂；你現在怎麼能在荒山野嶺，像野獸一樣，總是恐懼，獨自坐著，獨自行走，心裡卻感到快樂？哎呀，我的孩子！你腳上的羅網紋路清晰，腳趾柔軟，腳踝和小腿像鹿王一樣，腳底柔軟，像蓮花葉，兩個輪狀的紋路清晰可見；現在你的腳怎麼能赤腳踩在地上，或有荊棘，或有沙礫，或時冰凍，或時炎熱，怎麼能忍受這樣行走？』 這時，摩訶波阇波提說了這些無量無邊的哭訴太子的話后，心神稍微清醒，恢復了意識，從地上起來，問車匿說：『車匿！事情已經這樣了，我的兒子悉達，在走的時候對你說了什麼？車匿！我兒子柔軟的青黑色頭髮，是誰剪的？車匿！我兒子的頭髮，現在在哪裡？』車匿回答說：『國大夫人妃子悉達囑咐我說：「車匿！你到我家，替我慇勤地拜見我的母親摩訶波阇波提，拜見之後，這樣說：『請稟告大母，愿您不要太悲傷，不要產生痛苦，不要思念我；兒子不久就會如您所愿，得到成就后就會回來，拜見大母。』」他的聖手，自己拔出刀，左手拿著髮髻，右手拿著刀，自己割斷了頭髮，扔向空中，諸天接住，帶回天宮，供奉起來。』

English version: Mahapajapati, weeping with tears and fainting, after slightly regaining consciousness, cried loudly for the prince, saying: 'Oh, my child! Oh, my child! Your body used to be anointed with various fragrances, majestic and dignified; how can you now be in the valley, bitten by mosquitoes and small insects, enduring such suffering, living in the wilderness? Oh, my child! You used to wear Kashika clothes scented with incense; how can you now bear to wear rough, smelly clothes? Oh, my child! When you were at home, you ate pure, fragrant, and delicious white food made with various flavors, never putting any unclean food in your mouth; how can you now endure eating rough, cold food, whether it be rice, flour, noodles, or porridge, how can you eat it on an empty stomach? Oh, my child! In the palace, you slept on smooth beds, soft felt rugs, covered with heavenly clothes, with pillows on both sides, lying down or reclining, at your leisure; how can you now endure sleeping in the open, or on thorny, rough grass? Oh, my child! When you were at home, there were servants and attendants, always serving you with compassion, some leaning on you, some kneeling, some standing, looking at your face, serving you, lacking nothing; how can you now face those angry people, or the poor, or the haggard, who have no compassion for you, how can you look at them and accept their anger? Oh, my child! At home, there were beautiful and charming palace women, surrounding you, enjoying happiness; how can you now be in the wilderness, like a wild animal, always in fear, sitting alone, walking alone, yet feeling happy in your heart? Oh, my child! The net-like patterns on your feet are clear, your toes are soft, your ankles and shins are like a deer king, the soles of your feet are soft like lotus leaves, and the two wheel-like patterns are clearly visible; how can your feet now walk barefoot on the ground, where there are thorns, or gravel, or sometimes ice, or sometimes heat, how can you endure walking like this?' At that time, after Mahapajapati had spoken these countless words of lament for the prince, her mind slightly cleared, and she regained her senses. She rose from the ground and asked Channa, 'Channa! Since things have come to this, what did my son Siddhartha say to you when he left? Channa! Who cut my son's soft, blue-black hair? Channa! Where is my son's hair now?' Channa replied, 'The great queen, Princess Siddhartha, instructed me, "Channa! When you reach my home, please respectfully greet my mother, Mahapajapati, on my behalf. After greeting her, say this: 『Please inform my great mother, may you not be too sad, may you not suffer, may you not miss me; your son will soon achieve his wish and return to see you.』" His holy hand, he himself drew a knife, held his hair in his left hand, and with the knife in his right hand, he cut off his hair, threw it into the air, and the gods caught it and took it back to the heavenly palace to be worshipped.'

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。』是時摩訶波阇波提，既聞車匿作是語已，復更重哭大子髮髻，『嗚呼我子！頭髮甚長，柔軟螺髻，極能端正，一一毛孔，一毛旋生，不亂不斷，堪著王冠受于王位，汝今何忍割截擲棄？嗚呼我子！兩臂甚長，行步庠序，如師子王；兩目圓滿，猶如牛王；身體金色，胸髆寬大，聲音隱隱，如鼓如雷。如是人者，何堪出家居在山野？今我此地，無有福相，若是人者，行如法行，此地倒已，復不能起，為世作主。我願一切有德之人，諸功德具，值於法王出現於世，令諸大眾安隱快樂。』而有偈說：

「『必其此地無有福，　　不應生是智慧人， 既現如是功德身，　　應當為世作聖主。』

「爾時，耶輸陀羅大聲叫哭，一瞋一罵，雜種語音，呵責車匿，作如是言：『車匿！我婦女人，年少夜半，睡眠沉重，無所覺知，汝今把我心中所愛如意聖夫，將何處置？車匿！去此近遠，我之聖主善大丈夫，並汝及馬，三平等行，車匿干陟，唯二獨來，在於我前，不見我心所愛聖主，是故我今身心戰慄。車匿！汝非善人，不潤益我。車匿！我今要言，假使酷暴極瞋怨家，猶尚不能如是損害，似汝今日躓頓於我。車匿！如汝是我所歸依者，應覆護我，應養育我，汝今云何，見我夜半惛亂睡眠，汝私竊偷將我聖主，向何處著？車匿！即汝今是最大怨仇，所作之事，今已訖了，汝復何須懊惱啼哭？汝宜拭面，何用強悲，虛瀝目淚？車匿！汝不善業，今作已竟，不假須哀。車匿！以汝為我聖夫善友，禁節入出，可行則行，不可則制；今反相從，令我聖主，隨意而出。車匿！用汝何為？汝今作是不善事已，應須歡喜，我知汝今大獲果報，大得福利。車匿！凡世間人，寧取有智以為怨家，不將愚癡共作朋友。車匿！汝雖於我夫處為友，而汝作事不曾思惟。所以者何？車匿！汝於我家，今已造作不利益事，汝今應當生大慶幸。車匿！此諸宮殿，高峻莊嚴，猶如雲隊，復以種種瓔珞廁填，財寶充滿，今為汝故，悉皆空虛。』即向車匿，而說偈言：

「『凡人寧近智慧怨，　　莫取愚癡作朋友， 由汝作事不思審，　　令我閤家苦惱煎

現代漢語譯本：當時，摩訶波阇波提聽了車匿說的話后，又再次哭泣著撫摸太子的髮髻，『嗚呼，我的孩子！頭髮如此長，柔軟的螺髻，極其端正，每一個毛孔都長著一根旋轉的毛髮，不亂不斷，本可以戴上王冠繼承王位，你現在怎麼忍心剪斷拋棄？嗚呼，我的孩子！雙臂如此修長，行走時步伐穩重，如同獅子王；雙眼圓滿，如同牛王；身體呈金色，胸膛寬闊，聲音低沉，如同鼓聲雷鳴。這樣的人，怎麼能出家住在山野？現在我們這裡，沒有福氣，如果這樣的人，按照正法修行，這裡倒塌了，也不能再興起，成為世間的主宰。我希望一切有德之人，功德圓滿，能夠遇到法王出現在世間，讓所有大眾安穩快樂。』於是有偈語說： 『如果這裡沒有福氣，就不應該出生這樣有智慧的人，既然已經顯現出如此功德之身，就應該成為世間的聖主。』 當時，耶輸陀羅大聲哭喊，時而憤怒，時而責罵，用各種不同的聲音呵斥車匿，說道：『車匿！我一個婦人，年輕，在半夜裡，睡得很沉，什麼都不知道，你現在把我心中所愛、如意吉祥的丈夫，要帶到哪裡去？車匿！從這裡到不遠的地方，我的聖主、偉丈夫，和你還有馬，三者一起平等地走，車匿你卻獨自一人回來，站在我面前，不見我心中所愛的聖主，所以我現在身心都在顫抖。車匿！你不是好人，對我沒有好處。車匿！我現在要說，即使是極其兇暴、充滿怨恨的仇家，都不能像你這樣傷害我，你今天讓我如此痛苦。車匿！如果你是我所依靠的人，就應該保護我，應該養育我，你現在怎麼能看到我半夜昏沉睡著，就偷偷地把我聖主帶走，要放到哪裡？車匿！你現在就是我最大的仇人，你做的事情，現在已經結束了，你又何必懊惱哭泣？你應該擦乾眼淚，何必強裝悲傷，虛假地流淚？車匿！你做的壞事，現在已經做完了，不需要再哀傷。車匿！我把你當作我丈夫的好朋友，約束他的出入，可以做的事情就做，不可以做的事情就制止；現在反而順從他，讓他隨意離開。車匿！要你有什麼用？你現在做了這樣的壞事，應該高興才對，我知道你現在會得到很大的果報，得到很大的好處。車匿！凡是世間的人，寧願選擇有智慧的人做仇人，也不要和愚癡的人做朋友。車匿！你雖然在我丈夫那裡是朋友，但是你做事從來不考慮。為什麼呢？車匿！你在我家，現在已經做了沒有好處的事情，你現在應該感到非常慶幸。車匿！這些宮殿，高大雄偉，如同雲彩一樣，又用各種瓔珞裝飾，財寶充滿，現在因為你的緣故，全部都空虛了。』於是對著車匿，說了偈語： 『凡人寧願接近有智慧的仇人，也不要和愚癡的人做朋友，因為你做事不加思考，讓我全家都痛苦煎熬。』

English version: At that time, Mahaprajapati, having heard what Channa said, again wept and stroked the Prince's hair knot, 'Alas, my child! Your hair is so long, soft and spiraled, extremely well-formed, with each pore growing a single, spiraling hair, not messy or broken, fit to wear a crown and inherit the throne. How can you bear to cut it off and discard it? Alas, my child! Your arms are so long, your gait is steady, like a lion king; your eyes are round and full, like a bull king; your body is golden, your chest is broad, your voice is deep, like the sound of drums and thunder. How can such a person leave home and live in the wilderness? Now, this place has no good fortune. If such a person practices the Dharma, this place, even if it falls, cannot rise again, to become the master of the world. I wish that all virtuous people, with complete merits, may encounter the Dharma King appearing in the world, so that all beings may be peaceful and happy.' Then there was a verse that said: 'If this place has no good fortune, then such a wise person should not be born here. Since such a meritorious body has appeared, he should become the holy lord of the world.' At that time, Yashodhara cried out loudly, sometimes angry, sometimes scolding, using various tones to rebuke Channa, saying: 'Channa! I am a woman, young, in the middle of the night, sleeping soundly, unaware of anything. Where are you taking my beloved, auspicious husband? Channa! From here to not far away, my holy lord, the great man, and you and the horse, the three of you went together, and yet you, Channa, have returned alone, standing before me, without my beloved holy lord. That is why my body and mind are trembling. Channa! You are not a good person, you are of no benefit to me. Channa! I must say, even the most violent and hateful enemy could not harm me as you have, you have caused me such pain today. Channa! If you were someone I relied on, you should have protected me, you should have nurtured me. How could you see me sleeping soundly in the middle of the night, and secretly steal my holy lord away, where are you taking him? Channa! You are now my greatest enemy. What you have done is now finished, so why are you still upset and crying? You should wipe away your tears, why pretend to be sad, shedding false tears? Channa! The bad things you have done are now done, there is no need to grieve anymore. Channa! I regarded you as a good friend of my husband, restraining his comings and goings, doing what is permissible and stopping what is not. Now you have instead followed him, letting my holy lord leave as he pleases. Channa! What use are you? Now that you have done such a bad thing, you should be happy, I know that you will now receive great rewards, great benefits. Channa! All people in the world would rather have a wise person as an enemy than a foolish person as a friend. Channa! Although you are a friend to my husband, you never think about what you do. Why is that? Channa! In my house, you have now done something that is not beneficial, you should now feel very fortunate. Channa! These palaces, tall and magnificent, like clouds, adorned with various ornaments, filled with treasures, are now all empty because of you.' Then, she spoke a verse to Channa: 'People would rather be close to a wise enemy, than make a foolish person a friend, because you act without thinking, causing my whole family to suffer.'

---

。』

「爾時，耶輸陀羅說是偈已，重語車匿，作如是言：『車匿！我今何得心不憂愁？曏者我夫，若當相對，今日此等諸婇女輩，色白如雪，唇赤如朱，可喜少雙，端正第一。解身瓔珞，脫妙衣裳，應須共同受諸欲樂。誰知一朝忽成孤寡，以無主故，眼淚晝夜，恒如水流，啼哭呼號，常無斷絕。車匿！又此干陟，與我長夜恒作怨憎，不為利益，見我夜半睡眠不知，負我心中所愛之主，從城而出。此馬作業，極深不善，何故今者在於我前，苦痛而鳴，令聲遍滿大王宮內？其先將我聖子出時，此不善馬，何故默然，飲氣而行？若初去時，如是鳴喚，彼時即應聞其聲響，諸人睡覺，我今亦應不見如此大苦惱事。此不善馬，假使箭射穿穴其身，或以杖殺，應不合出行向山林。是故此馬，不為我家作于利益，正以畏懼，少鞭杖故，將我內心所愛最上聖主丈夫，出向山藪。我今此宮，以無主故，堂殿房室，聚落城隍，國邑街衢，樓閣窗牖，門合欄楯，曲尺瑯玕，半月殿形，微妙殊勝，最上華麗，今悉空虛，為此馬王惡干陟故，令我皇閨猶如曠野，舉目灑地無處可貪。』耶輸陀羅作于如是多種苦切痛楚悲泣酸哽言時，不可聞見，迷悶暫停。其車匿聞耶輸陀羅作是言已，低頭屏息，合十指掌，垂淚大哭，報聖子妃耶輸陀羅，作如是言：『妃今不應呵責干陟，亦復不合瞋罵於我。我無過失，我及干陟，實無罪咎。妃之聖夫，初始去夜，我作多種眾諸障礙，所謂唱叫。我于爾時，大聲喚妃，以種種語，作如是言：「大妃速起！大妃速寤！今夜此宮，妃所愛夫，欲將於我及干陟去。」手執頭髮，一一出示耶輸陀羅，「此之頭髮，爾時我拔某婇女取，此是某甲婇女頭髮，此是某乙婇女頭髮。」各各稱名，而告語彼。爾時不覺，自余婇女一切悉然。此干陟馬，聖子去時亦作障礙，一千餘遍出聲鳴喚，以蹄踏地，前卻不行。又以頷車，張鼻震吼。此馬鳴時，其聲所聞至半由旬，其蹄聲聞一拘盧舍。我于爾時，唱語妃言：「妃之所愛，今夜去矣。」妃及其餘諸婇女等，自不覺知如是等聲，又是諸天神力，隱沒不令得聞。大妃須知！我及干陟，實不敢將聖子去也。如是測度知妃聖主取我語不？聖子若依我語而行，終無是事

現代漢語譯本： 『那時，耶輸陀羅說完這首偈語后，又對車匿說，這樣說道：『車匿！我如今怎麼能不憂愁呢？先前我的丈夫，如果還在這裡，今日這些宮女們，個個膚色白如雪，嘴唇紅如朱，美麗無比，端莊秀麗。她們解下身上的瓔珞，脫下華美的衣裳，本應與他一同享受各種欲樂。誰知一朝之間，我卻成了孤寡之人，因為沒有了依靠，眼淚日夜不停，像流水一樣，哭泣呼號，從不間斷。車匿！還有這匹名叫干陟的馬，長久以來一直與我為敵，不為我帶來任何好處，它見我半夜睡著不知情，就揹著我心中所愛的主人，從城裡跑了出去。這馬所作所為，極其惡劣，為什麼現在在我面前，痛苦地嘶鳴，讓它的聲音傳遍整個王宮？當初它帶走我的聖子時，這匹不好的馬，為什麼默默無聲，只是吞氣而行？如果當初它像現在這樣鳴叫，那時就應該能聽到它的聲音，人們也會醒來，我也不會遭受如此巨大的痛苦。這匹不好的馬，即使被箭射穿身體，或者被棍棒打死，也不應該讓它跑到山林里去。所以這匹馬，沒有為我家帶來任何好處，只是因為害怕鞭打，才把我內心最愛、最尊貴的丈夫，帶到山野之中。我現在住的宮殿，因為沒有了主人，殿堂房屋，村落城池，國都街道，樓閣窗戶，門檻欄桿，曲尺形的裝飾，半月形的宮殿，這些精美絕倫、華麗無比的地方，現在都空空蕩蕩，因為這匹名叫干陟的惡馬，讓我的皇宮如同荒野一般，舉目四望，沒有一處值得留戀。』耶輸陀羅說出這些痛苦悲傷、哽咽難言的話時，悲痛得無法聽聞，也無法看見，昏迷了片刻。車匿聽了耶輸陀羅說的話后，低著頭，屏住呼吸，合起雙手，流著眼淚大哭，對聖子妃耶輸陀羅說，這樣說道：『王妃現在不應該責怪干陟，也不應該責罵我。我沒有過錯，我和干陟，實在沒有罪過。王妃的聖夫，最初離開的那天晚上，我做了很多很多的阻攔，比如大聲喊叫。我當時大聲呼喚王妃，用各種各樣的話，這樣說道：「王妃快起來！王妃快醒醒！今晚這宮裡，王妃所愛的丈夫，想要帶著我和干陟離開。」我抓住頭髮，一一給耶輸陀羅看，「這頭髮，當時我從某位宮女那裡拔來的，這是某甲宮女的頭髮，這是某乙宮女的頭髮。」我一一說出她們的名字，告訴她。當時，其他宮女都不知道發生了什麼。這匹干陟馬，聖子離開時也做了阻攔，一千多次發出嘶鳴，用蹄子踏地，向前走又退後。還用下巴撞擊車轅，張開鼻孔大聲吼叫。這馬鳴叫時，聲音傳到半由旬遠，蹄聲傳到一拘盧舍遠。我當時大聲對王妃說：「王妃所愛的人，今晚要走了。」王妃和其餘的宮女們，自己沒有聽到這些聲音，而且是諸天神的力量，把聲音隱藏起來，不讓你們聽到。王妃您要知道！我和干陟，實在不敢帶聖子離開。這樣推測，您知道王妃的聖主聽我的話了嗎？聖子如果聽我的話，就不會發生這樣的事了。』

English version: 'At that time, Yashodhara, having spoken this verse, again said to Channa, speaking thus: 'Channa! How can I not be sorrowful now? If my husband were still here, today these palace women, each with skin as white as snow and lips as red as vermilion, would be incomparably beautiful and supremely elegant. They would remove their necklaces and take off their exquisite garments, and should be enjoying all kinds of pleasures together with him. Who knew that in a single morning, I would become a widow, and because I have no support, my tears flow day and night like a stream, crying and wailing without ceasing. Channa! And this horse named Kanthaka, has long been my enemy, bringing me no benefit. Seeing that I was asleep and unaware in the middle of the night, it carried my beloved master away from the city. This horse's actions are extremely wicked. Why is it now in front of me, neighing in pain, letting its voice fill the entire palace? When it took my holy son away, why was this bad horse silent, only breathing and moving? If it had neighed like this at the beginning, then its sound should have been heard, people would have woken up, and I would not have suffered such great pain. This bad horse, even if it were pierced by arrows or beaten to death with sticks, should not have been allowed to go to the mountains and forests. Therefore, this horse has brought no benefit to my family. It was only out of fear of the whip that it took my most beloved and supreme husband to the wilderness. Now, this palace of mine, because it has no master, the halls and rooms, the villages and cities, the capital streets, the towers and windows, the door frames and railings, the curved decorations, the crescent-shaped palaces, these exquisite and magnificent places are now all empty. Because of this evil horse named Kanthaka, my royal palace is like a wilderness, and there is nowhere to look that is worth desiring.' When Yashodhara spoke these words of bitter pain, grief, and choking sobs, she was so overcome with sorrow that she could neither hear nor see, and she fainted for a moment. When Channa heard Yashodhara's words, he lowered his head, held his breath, put his palms together, and wept bitterly. He said to the holy son's wife, Yashodhara, speaking thus: 'Your Majesty should not blame Kanthaka now, nor should you scold me. I have no fault, and neither Kanthaka nor I are guilty. On the night when your holy husband first left, I made many, many obstacles, such as shouting loudly. At that time, I called out loudly to Your Majesty, using all sorts of words, saying, 「Your Majesty, get up quickly! Your Majesty, wake up quickly! Tonight in this palace, your beloved husband wants to leave with me and Kanthaka.」 I grabbed hair, showing it to Yashodhara one by one, 「This hair, I pulled from a certain palace woman at that time, this is the hair of palace woman A, this is the hair of palace woman B.」 I told her their names one by one. At that time, the other palace women were all unaware of what was happening. This horse Kanthaka also made obstacles when the holy son left, neighing more than a thousand times, stamping the ground with its hooves, moving forward and then backward. It also struck the carriage with its chin and roared with its nostrils flared. When this horse neighed, its sound traveled half a yojana, and the sound of its hooves traveled one krosa. At that time, I said loudly to Your Majesty, 「The one you love is leaving tonight.」 Your Majesty and the other palace women did not hear these sounds yourselves, and it was also the power of the gods that hid the sounds, preventing you from hearing them. Your Majesty must know! Neither I nor Kanthaka dared to take the holy son away. Judging by this, do you know if Your Majesty's holy master listened to my words? If the holy son had listened to my words, this would not have happened.'

---

。』即向于妃，而說偈言：

「『我今不忍眼淚流，　　合掌低頭更咨白， 妃實不合呵責馬，　　並及我邊不得瞋。

「『大妃！我昔亦知凈飯大王舊有嚴敕，一切左右，善加用心，守護太子。我雖先知有如是教，但不自由，諸天力強，迷我心意，所欲作事，不得從心。聖子所行，並天神力，唱宜出家。

「『爾時心念，城門自開，彼諸宮門從來各有多千人眾，心不放逸守護諸門。彼等皆著睡眠不覺。聖子初出宮門之時，如日初升，放大凈光，破一切暗。我于爾時，自知此是諸天所作。大妃！我于爾時，聖子出城，行路之時，我最在前，徒步而走。我于爾時，身不知乏，大妃！此干陟馬，行於路時，腳不踏地，猶如有人舁而將行，其作聲時，亦不遠聞。大妃！我于爾時，私心思念，亦知此是諸天所作。

「『大妃！我于爾時，聖子如法，樂沙門衣袈裟色服，從他乞取，其自身衣解付與他，髻發割截，擲虛空中而不落地，諸天接取。我于爾時，心念知是諸天所作。大妃！以如是故，妃今不應於我輩邊生於瞋恨。所以者何？不由我故，亦不關馬，將聖子出。』

「爾時，大妃耶輸陀羅臥于地上，少時思惟，以種種語，悲啼號哭，作如是言：『嗚呼我主！何故今者我如法行，孝順向夫，舍我而去？向彼欲求於法行者，彼無正法，以其不能隨法行故。嗚呼我主！可不聞彼往昔諸王，欲向山林求法之時，將婦及兒相隨而去。彼等諸王，無妨聖道，亦得成就。嗚呼我主！彼豈不知有如是法？諸人猶尚共婦剃頭，出家修道，精勤苦行，將於好馬，祭祀諸天，作無遮會，于未來世，二人同受上妙果報。若知韋陀論中說法，何故今者獨於我邊，作法慳惜不共行法？咄咄空往，徒生人中

『於是，車匿轉向妃子，並說了偈語： 『我如今不忍心讓眼淚流淌，合掌低頭再次稟告， 妃子實在不應該責怪馬，也不應該對我生氣。 『大妃！我以前也知道凈飯大王曾有嚴厲的命令，一切左右侍從，都要善加用心，守護太子。 我雖然事先知道有這樣的教誨，但是身不由己，諸天神的力量強大，迷惑了我的心意，想要做的事情，不能隨心所欲。 聖子所做的事情，都是天神的力量，唱言應該出家。 『那時我心裡想著，城門自己打開了，那些宮門，從來都有幾千人看守，小心謹慎地守護著各個門。 他們都睡著了，沒有察覺。聖子剛出宮門的時候，就像太陽剛升起，放出清凈的光芒，破除一切黑暗。 我當時，自己知道這是諸天神所為。大妃！當時，聖子出城，在路上行走的時候，我走在最前面，徒步而行。 我當時，身體不知道疲乏。大妃！這匹干陟馬，在路上行走的時候，腳不踩地，就像有人抬著它走一樣，它發出的聲音，也不遠傳。 大妃！我當時，私下裡想著，也知道這是諸天神所為。 『大妃！當時，聖子如法，喜歡沙門的袈裟顏色的衣服，從別人那裡乞討來，把自己身上的衣服解下來給了別人，把髮髻割斷，扔到空中，沒有掉到地上，諸天神接住了。 我當時，心裡知道這是諸天神所為。大妃！因為是這樣的緣故，妃子現在不應該對我們生氣。 為什麼呢？不是因為我的緣故，也不關馬的事情，才把聖子帶出去的。』 當時，大妃耶輸陀羅躺在地上，思考了一會兒，用各種話語，悲傷地哭泣，這樣說道： 『嗚呼，我的主啊！為什麼現在我如法而行，孝順丈夫，你卻捨棄我而去？ 你嚮往追求佛法的人，他們沒有正法，因為他們不能隨法而行。 嗚呼，我的主啊！難道你沒有聽說過，以前的那些國王，想要到山林里求法的時候，會帶著妻子和孩子一起去。 那些國王，不妨礙聖道，也能夠成就。嗚呼，我的主啊！難道你不知道有這樣的法嗎？ 人們尚且可以和妻子一起剃頭，出家修道，精勤苦行，用好馬祭祀諸天，舉行無遮大會，在未來世，兩個人一起承受美好的果報。 如果知道韋陀論中說的法，為什麼現在唯獨在我這裡，吝嗇佛法，不一起修行呢？ 唉，白白地來，徒然生在人世間。

'Then, Channa turned to the princess and spoke in verse: 'I cannot bear to let tears flow now, I bow my head with palms together and report again, The princess really should not blame the horse, nor should she be angry with me. 'Great Princess! I also knew in the past that King Suddhodana had strict orders, that all attendants should be diligent and careful in guarding the prince. Although I knew of such teachings beforehand, I was not free, the power of the gods was strong, confusing my mind, and what I wanted to do, I could not do as I wished. What the holy son did was all due to the power of the gods, proclaiming that he should leave home. 'At that time, I thought in my heart, the city gate opened by itself, those palace gates, which always had thousands of people guarding them, carefully protecting each gate. They were all asleep, unaware. When the holy son first left the palace gate, it was like the sun rising, emitting pure light, breaking through all darkness. At that time, I knew myself that this was the work of the gods. Great Princess! At that time, when the holy son left the city and walked on the road, I walked in front, on foot. At that time, my body did not feel tired. Great Princess! This Kanthaka horse, when walking on the road, its feet did not touch the ground, as if someone was carrying it, and the sound it made did not travel far. Great Princess! At that time, I thought privately, and also knew that this was the work of the gods. 'Great Princess! At that time, the holy son, according to the Dharma, liked the color of the robes of a monk, begged for them from others, took off his own clothes and gave them to others, cut off his hair knot, and threw it into the air without it falling to the ground, the gods caught it. At that time, I knew in my heart that this was the work of the gods. Great Princess! Because of this, the princess should not be angry with us now. Why is that? It was not because of me, nor was it the horse's fault, that the holy son was taken away.' At that time, the Great Princess Yasodhara lay on the ground, pondered for a while, and with various words, cried sadly, saying: 'Alas, my lord! Why is it that now I act according to the Dharma, being filial to my husband, yet you abandon me and leave? Those who aspire to seek the Dharma, they do not have the true Dharma, because they cannot follow the Dharma. Alas, my lord! Have you not heard that in the past, when those kings wanted to seek the Dharma in the mountains and forests, they would take their wives and children with them? Those kings did not hinder the holy path, and were also able to achieve it. Alas, my lord! Do you not know that there is such a Dharma? People can still shave their heads with their wives, leave home to cultivate the Way, diligently practice asceticism, use good horses to sacrifice to the gods, hold unobstructed assemblies, and in future lives, the two of them will together receive wonderful rewards. If you know the Dharma spoken in the Vedas, why is it that now, only with me, you are stingy with the Dharma, and do not practice it together? Alas, coming in vain, born into the human world for nothing.'

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。若知世間共于婦人有恩愛情，云何棄捨？欲生於彼三十三天，貪于玉女，我意今見如是之事，彼天玉女，有何可貪？有何端正？有何五欲歡樂事情？若其不貪于彼快樂，舍此王位威神功德，及與我等諸婇女輩，既棄捨已，出家而入空閑山林，欲行苦行，我今不取天上果報，亦不羨天玉女之身，我心知足，我有是力，我在於此，不用生天，但於此處，修行苦行，乞如是愿：「若在人間，若在天上，唯愿伏事如汝之主，彼心決定，如是剛䩕若舍我等，入于空山閑靜林野，我心亦然，堅固不轉，如石無異，最牢最實。」若如我今無夫之婦，以見自主從家而出，行至山林，使我孤單獨在空室，何得令心而不破裂？』即說偈言：

「『我今身心甚大剛，　　如鐵共石無有異， 主舍入山宮內空，　　何故我今心不破？』

「爾時，耶輸陀羅如是因緣，為于太子，苦惱逼切而心迷悶，忽然躄地。須臾還起，或時舉聲，悲哀號哭，或時默住，低頭思惟，或時忽驚，狂言漫語：『彼之我夫，今何方去？彼我聖主，今何處停？使我孤焭獨居宮內，棄我捐我，舍揹我行，我從今日不得聖子，不臥本床，亦復不以香湯澡浴，亦復更不莊嚴自身，不揩摩拭，不脂粉涂，又更不著雜色衣服。從今已后，不著雜種諸瓔珞具，不以香華薰佩于身，不食美食，不飲美漿，一切酒等，悉皆不飲，常食勝食，今更不食。頭上素髮，更不嚴治，雖在於家，恒常作于山林之想，而行苦行，乃至不見彼之最上勝大丈夫，我見一切諸園林池泉水殿堂，悉滿塵土，猶如曠野，一種無異。以迦毗羅聖子無故，一切宮合，一切樓觀，悉無精光，猶如沙磧。』以此憂愁苦惱心故，不能自持失於正念，無復愧恥，無復羞慚，其耶輸陀羅臥在地上，作于如是苦惱宛轉狂語之時，宮內所有諸婇女等，悉皆同聲，叫喚大哭流淚滿面。而有偈說：

「『如是苦惱逼切彼，　　婇女及妃耶輸陀， 各各相觀眼淚流，　　猶如盛夏降大雨。』

「爾時，車匿見耶輸陀羅作于如是諸苦惱已，諫言：『大妃！莫生如是酸切懊惱，莫大悲苦，應須暫停，莫憶聖子。聖子出時，雖在人間，與天無異，威神氣力，與天不殊

現代漢語譯本：如果知道世間男女之間有恩愛之情，為何要拋棄呢？想要生到三十三天，貪戀天上的玉女，我如今看到這樣的事情，那些天上的玉女，有什麼值得貪戀的？有什麼端正的？有什麼五欲的快樂？如果他不貪戀那些快樂，捨棄這王位威嚴和功德，以及我們這些妃嬪，既然捨棄了，出家進入空閑的山林，想要修行苦行，我如今不求天上的果報，也不羨慕天女的身體，我內心知足，我有這個力量，我在這裡，不用生天，就在這裡修行苦行，我發這樣的愿：『無論在人間，還是在天上，只願侍奉像你這樣的主人。』他的心如此堅定，如此剛強，如果捨棄我們，進入空曠的山林，我的心也是一樣，堅定不移，像石頭一樣，最牢固最實在。如果像我這樣沒有丈夫的婦人，看到自己的主人從家裡出去，前往山林，讓我孤零零地待在空房裡，怎麼能讓我的心不破碎呢？』於是說了偈語： 『我如今身心非常剛強，如同鐵石一般沒有差異，主人捨棄我進入山林，宮內空蕩蕩的，為什麼我如今的心不破碎呢？』 當時，耶輸陀羅因為這樣的緣故，被太子的離去所苦惱，心神迷亂，忽然倒在地上。過了一會兒又站起來，有時舉聲悲哀號哭，有時沉默不語，低頭思索，有時突然驚醒，胡言亂語：『我的丈夫，現在去了哪裡？我的聖主，現在停留在哪裡？讓我孤零零地獨自住在宮內，拋棄我，捨棄我，背離我而去，我從今天起，不能再有聖子，不睡原來的床，也不用香湯洗澡，也不再打扮自己，不擦拭，不塗脂粉，也不再穿雜色的衣服。從今以後，不戴各種瓔珞飾品，不用香花薰染身體，不吃美味佳餚，不喝美酒，一切酒類，都一概不喝，平時吃的精美食物，現在也不吃了。頭上的頭髮，也不再梳理，雖然在家，卻常常想著山林，修行苦行，直到見到那位最上勝的大丈夫，我看到一切園林池塘水殿堂，都滿是塵土，如同曠野一般，沒有什麼不同。因為迦毗羅的聖子不在了，一切宮殿，一切樓閣，都失去了光彩，如同沙磧一般。』因為這樣的憂愁苦惱，不能控制自己，失去了正念，沒有了羞愧，沒有了羞恥，耶輸陀羅躺在地上，發出這樣痛苦的呻吟和狂語時，宮內所有的妃嬪們，都一起放聲大哭，淚流滿面。於是有偈語說： 『這樣的苦惱逼迫著她，妃嬪和耶輸陀羅，各自看著對方，眼淚流淌，如同盛夏降下大雨一般。』 當時，車匿看到耶輸陀羅如此痛苦，勸說道：『大妃！不要如此悲傷懊惱，不要如此痛苦，應該暫時停止，不要再想聖子。聖子出家時，雖然在人間，卻與天人無異，威神氣力，與天人沒有差別。』

English version: If it is known that there is love and affection between men and women in the world, why abandon it? Desiring to be born in the Thirty-three Heavens, and being greedy for the celestial maidens, I now see such things. What is there to be greedy for in those celestial maidens? What is their beauty? What are the pleasures of the five desires? If he does not crave those pleasures, abandoning this royal position, power, and merit, as well as us, his consorts, having abandoned them, he goes forth to the secluded mountains and forests, desiring to practice asceticism. I now do not seek heavenly rewards, nor do I envy the bodies of celestial maidens. My heart is content. I have this strength. I am here, without needing to be born in heaven. I will practice asceticism here. I make this vow: 『Whether in the human realm or in the heavens, I only wish to serve a master like you.』 His heart is so firm, so strong. If he abandons us and enters the empty mountains and secluded forests, my heart will be the same, steadfast and unmoving, like a stone, most solid and real. If a woman like me, without a husband, sees her master leave home and go to the mountains, leaving me alone in an empty room, how can my heart not break?』 Then she spoke a verse: 『My body and mind are now very strong, like iron and stone, without difference. The master has abandoned me and entered the mountains, the palace is empty. Why does my heart not break now?』 At that time, Yashodhara, because of these circumstances, was distressed by the prince's departure, her mind confused, and she suddenly collapsed to the ground. After a while, she rose again. Sometimes she would cry out in sorrow, sometimes she would remain silent, lowering her head in thought. Sometimes she would suddenly startle, speaking wildly: 『Where has my husband gone now? Where is my holy lord staying now? Leaving me alone in the palace, abandoning me, forsaking me, and going away. From today, I cannot have a holy son, I will not sleep on my original bed, nor will I bathe with fragrant water, nor will I adorn myself again, nor will I wipe or apply powder, nor will I wear colorful clothes. From now on, I will not wear various ornaments, nor will I perfume my body with fragrant flowers, nor will I eat delicious food, nor will I drink fine wine. All kinds of wine, I will not drink at all. The fine food I usually eat, I will not eat now. My hair, I will no longer groom. Although I am at home, I will always think of the mountains and forests, and practice asceticism, until I see that supreme great man. I see all the gardens, ponds, water palaces, all covered in dust, like a wilderness, no different. Because the holy son of Kapilavastu is gone, all the palaces, all the pavilions, have lost their luster, like a sandy desert.』 Because of this sorrow and distress, she could not control herself, lost her right mindfulness, had no shame, no embarrassment. As Yashodhara lay on the ground, uttering such painful moans and wild words, all the consorts in the palace cried out together, tears streaming down their faces. Then there was a verse: 『Such distress pressed upon her, the consorts and Yashodhara, each looking at the other, tears flowing, like a great rain falling in the height of summer.』 At that time, Channa, seeing Yashodhara in such distress, advised her: 『Great Queen! Do not be so sad and distressed, do not be so sorrowful, you should stop for a while, do not think about the holy son anymore. When the holy son left home, although he is in the human realm, he is no different from a celestial being. His power and strength are no different from a celestial being.』

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。聖子出時，諸天圍繞，右邊則是諸梵天王及梵眷屬，左邊帝釋及諸三十三天眷屬，其東方有提頭賴吒乾闥婆王，其南方有毗婁勒叉、鳩槃茶王，其西方有毗婁博叉及諸龍王，其北方有毗沙門天領諸夜叉，左右圍繞。其身悉著金剛鎧甲，或執弓箭，或執戟槊，或覆在于聖子之前，示現道路，或覆在後防衛聖子，或在於左，或覆在右隨從而行。其虛空中，常有無量諸天玉女百千萬眾，悉大歡喜，遍滿其體，不能自勝，將天雜華，散聖子上，散已復散。是時聖子，見於彼等諸天玉女，內心亦復不喜不樂、不愛不瞋、不取不觸，其聖子情，如是不著彼等所用。國母大妃！聖子出時，諸天如是，示現神通，所有諸事，供養聖子，我今難可一一具說。』說是語已，時第二妃瞿姨聖女，譬如大樹枝折下垂，不能自舉。瞿姨聖女，為于太子，受大苦惱，其心煩毒，為彼憂愁，熱火所燒，遍體戰慄，臥于地上，宛轉大哭，口唱是言：『嗚呼我主！心常歡喜。嗚呼我主！面如滿月。嗚呼我主！端正少雙。嗚呼我主！最上最勝，諸相具足。嗚呼我主！清凈之身，世間無比，支節不缺，次第善生，猶如金像。嗚呼我主！功德最勝。嗚呼我主！大慈大悲，天人所供。嗚呼我主！勇健多力，如那羅延，無有怨敵，能降伏彼。嗚呼我主！梵音微妙，出聲猶若迦陵頻伽。嗚呼我主！名稱遠聞。嗚呼我主！百種莊嚴福德之聚，于天人世，無與等齊。嗚呼我主！功德圓滿，諸仙見者，悉皆喜歡。嗚呼我主！名聞上下四方四維，悉皆尊遍供養之聚，如智慧林。嗚呼我主！於世間中，舌味最上。嗚呼我主！口唇紅赤，如頻婆果。嗚呼我主！雙目紺焰，如青蓮花。嗚呼我主！口四十齒，清凈潔白，如乳如練，如雪如霜。嗚呼我主！鼻高隆直，猶鑄金挺。嗚呼我主！眉間白毫，正住清凈。嗚呼我主！兩髆團厚，寬廣齊平，腰細纖長，猶如弓弝，手足柔軟。嗚呼我主！䏶脛臂肘，猶如象鼻，手足正等，爪皆紅赤。嗚呼我主！此之瓔珞，看日所作，吉星吉宿，大凈飯王造作之時，生大歡喜；今者何故，乃得別離？我今亦復不喜見於此等瓔珞。』時瞿多彌，以苦惱心，數數恐怖，數數驚惶，猶如野鹿被他驅逐落於圍內，手執刀槊，或復弓箭，用射其身，受大苦痛，東西馳走，觀察四方，無能救護，可令免脫

現代漢語譯本：當聖子降生時，諸天神圍繞著他，右邊是諸梵天王及其眷屬，左邊是帝釋天和三十三天眷屬。東方有提頭賴吒乾闥婆王，南方有毗婁勒叉鳩槃茶王，西方有毗婁博叉和諸龍王，北方有毗沙門天率領諸夜叉，左右環繞。他們都身穿金剛鎧甲，有的拿著弓箭，有的拿著戟槊，有的在聖子前面開路，有的在後面護衛聖子，有的在左邊，有的在右邊跟隨。天空中，常有無數天女，成百上千，都非常歡喜，全身充滿喜悅，無法自持，將天上的各種鮮花散在聖子身上，散了又散。這時，聖子看到這些天女，內心既不歡喜也不厭惡，既不愛也不恨，不執著也不觸碰，聖子的心境，就是這樣不執著於她們的所作所為。國母大妃！聖子降生時，諸天神就是這樣，顯現神通，用各種方式供養聖子，我今天難以一一詳述。』說完這些話后，第二妃瞿姨聖女，就像大樹枝折斷下垂一樣，無法支撐自己。瞿姨聖女因為太子而承受巨大的痛苦，內心煩躁不安，為他憂愁，像被熱火焚燒一樣，全身顫抖，躺在地上，翻來覆去地大哭，口中說道：『嗚呼，我的主啊！你總是那麼歡喜。嗚呼，我的主啊！你的面容像滿月一樣。嗚呼，我的主啊！你端正無比，世間少有。嗚呼，我的主啊！你是最上最勝的，諸相具足。嗚呼，我的主啊！你清凈的身體，世間無與倫比，肢體完整，生長得如此完美，就像金像一樣。嗚呼，我的主啊！你的功德最為殊勝。嗚呼，我的主啊！你大慈大悲，為天人所供養。嗚呼，我的主啊！你勇猛健壯，力大無窮，像那羅延一樣，沒有怨敵，能夠降伏一切。嗚呼，我的主啊！你的梵音微妙，發出的聲音就像迦陵頻伽鳥一樣。嗚呼，我的主啊！你的名聲遠揚。嗚呼，我的主啊！你擁有百種莊嚴的福德，在天人世間，無人能與你相比。嗚呼，我的主啊！你的功德圓滿，諸仙見到你，都非常歡喜。嗚呼，我的主啊！你的名聲傳遍上下四方四維，所有人都尊敬你，供養你，你就像智慧的森林一樣。嗚呼，我的主啊！你在世間，舌頭的味道最為美好。嗚呼，我的主啊！你的嘴唇紅潤，像頻婆果一樣。嗚呼，我的主啊！你的雙眼湛藍，像青蓮花一樣。嗚呼，我的主啊！你口中有四十顆牙齒，清凈潔白，像牛奶、絲綢、雪霜一樣。嗚呼，我的主啊！你的鼻子高挺筆直，像鑄造的金柱一樣。嗚呼，我的主啊！你眉間的白毫，端正清凈。嗚呼，我的主啊！你的雙肩圓潤厚實，寬廣平齊，腰部纖細修長，像弓背一樣，手足柔軟。嗚呼，我的主啊！你的臂膀、小腿、手肘，像象鼻一樣，手足端正，指甲都是紅色的。嗚呼，我的主啊！這些瓔珞，是看日子做的，吉星吉宿，大凈飯王制作的時候，非常歡喜；現在為什麼，卻要分離呢？我現在也不喜歡看到這些瓔珞。』這時，瞿多彌因為痛苦，多次恐懼，多次驚慌，就像野鹿被驅趕到圍欄里，手執刀槍，或者弓箭，用來射擊它的身體，承受巨大的痛苦，東西奔跑，觀察四方，沒有誰能救護它，讓它免於災難。 現代漢語譯本：當聖子降生時，諸天神圍繞著他，右邊是諸梵天王及其眷屬，左邊是帝釋天和三十三天眷屬。東方有提頭賴吒乾闥婆王，南方有毗婁勒叉鳩槃茶王，西方有毗婁博叉和諸龍王，北方有毗沙門天率領諸夜叉，左右環繞。他們都身穿金剛鎧甲，有的拿著弓箭，有的拿著戟槊，有的在聖子前面開路，有的在後面護衛聖子，有的在左邊，有的在右邊跟隨。天空中，常有無數天女，成百上千，都非常歡喜，全身充滿喜悅，無法自持，將天上的各種鮮花散在聖子身上，散了又散。這時，聖子看到這些天女，內心既不歡喜也不厭惡，既不愛也不恨，不執著也不觸碰，聖子的心境，就是這樣不執著於她們的所作所為。國母大妃！聖子降生時，諸天神就是這樣，顯現神通，用各種方式供養聖子，我今天難以一一詳述。』說完這些話后，第二妃瞿姨聖女，就像大樹枝折斷下垂一樣，無法支撐自己。瞿姨聖女因為太子而承受巨大的痛苦，內心煩躁不安，為他憂愁，像被熱火焚燒一樣，全身顫抖，躺在地上，翻來覆去地大哭，口中說道：『嗚呼，我的主啊！你總是那麼歡喜。嗚呼，我的主啊！你的面容像滿月一樣。嗚呼，我的主啊！你端正無比，世間少有。嗚呼，我的主啊！你是最上最勝的，諸相具足。嗚呼，我的主啊！你清凈的身體，世間無與倫比，肢體完整，生長得如此完美，就像金像一樣。嗚呼，我的主啊！你的功德最為殊勝。嗚呼，我的主啊！你大慈大悲，為天人所供養。嗚呼，我的主啊！你勇猛健壯，力大無窮，像那羅延一樣，沒有怨敵，能夠降伏一切。嗚呼，我的主啊！你的梵音微妙，發出的聲音就像迦陵頻伽鳥一樣。嗚呼，我的主啊！你的名聲遠揚。嗚呼，我的主啊！你擁有百種莊嚴的福德，在天人世間，無人能與你相比。嗚呼，我的主啊！你的功德圓滿，諸仙見到你，都非常歡喜。嗚呼，我的主啊！你的名聲傳遍上下四方四維，所有人都尊敬你，供養你，你就像智慧的森林一樣。嗚呼，我的主啊！你在世間，舌頭的味道最為美好。嗚呼，我的主啊！你的嘴唇紅潤，像頻婆果一樣。嗚呼，我的主啊！你的雙眼湛藍，像青蓮花一樣。嗚呼，我的主啊！你口中有四十顆牙齒，清凈潔白，像牛奶、絲綢、雪霜一樣。嗚呼，我的主啊！你的鼻子高挺筆直，像鑄造的金柱一樣。嗚呼，我的主啊！你眉間的白毫，端正清凈。嗚呼，我的主啊！你的雙肩圓潤厚實，寬廣平齊，腰部纖細修長，像弓背一樣，手足柔軟。嗚呼，我的主啊！你的臂膀、小腿、手肘，像象鼻一樣，手足端正，指甲都是紅色的。嗚呼，我的主啊！這些瓔珞，是看日子做的，吉星吉宿，大凈飯王制作的時候，非常歡喜；現在為什麼，卻要分離呢？我現在也不喜歡看到這些瓔珞。』這時，瞿多彌因為痛苦，多次恐懼，多次驚慌，就像野鹿被驅趕到圍欄里，手執刀槍，或者弓箭，用來射擊它的身體，承受巨大的痛苦，東西奔跑，觀察四方，沒有誰能救護它，讓它免於災難。

English version: When the holy child was born, the heavens surrounded him. On his right were the Brahma kings and their retinues, and on his left were Indra and the retinues of the Thirty-three Heavens. To the east was King Dhritarashtra of the Gandharvas, to the south was King Virudhaka of the Kumbhandas, to the west were King Virupaksha and the dragon kings, and to the north was Vaishravana leading the Yakshas, all surrounding him. They were all clad in diamond armor, some holding bows and arrows, some holding halberds and spears, some clearing the path before the holy child, some guarding him from behind, some on his left, and some on his right, following him. In the sky, there were countless heavenly maidens, hundreds of thousands, all greatly rejoicing, their bodies filled with joy, unable to contain themselves, scattering heavenly flowers upon the holy child, scattering them again and again. At this time, the holy child, seeing these heavenly maidens, felt neither joy nor aversion, neither love nor hatred, neither attachment nor contact. The holy child's mind was thus unattached to their actions. Queen Mother! When the holy child was born, the heavens manifested such divine powers, offering various forms of worship to the holy child. It is difficult for me to describe them all in detail today.』 Having spoken these words, the second queen, the holy maiden Gautami, was like a large tree branch that had broken and hung down, unable to lift herself. The holy maiden Gautami, suffering great pain for the sake of the prince, was agitated and worried for him, as if burned by hot fire, her whole body trembling. She lay on the ground, rolling around and crying loudly, saying: 『Alas, my lord! You are always so joyful. Alas, my lord! Your face is like the full moon. Alas, my lord! You are incomparably handsome, rare in the world. Alas, my lord! You are the highest and most excellent, possessing all the marks. Alas, my lord! Your pure body is unparalleled in the world, your limbs are complete, and you are so perfectly formed, like a golden statue. Alas, my lord! Your merits are the most excellent. Alas, my lord! You are greatly compassionate, worshipped by gods and humans. Alas, my lord! You are brave and strong, with immense power, like Narayana, without enemies, able to subdue all. Alas, my lord! Your Brahma voice is subtle and wonderful, sounding like the Kalavinka bird. Alas, my lord! Your name is far-reaching. Alas, my lord! You possess a hundred kinds of majestic blessings, unmatched in the heavens and the human world. Alas, my lord! Your merits are complete, and all the immortals who see you are filled with joy. Alas, my lord! Your name is heard throughout the four directions and the four intermediate directions, and all respect and worship you, you are like a forest of wisdom. Alas, my lord! In the world, the taste of your tongue is the most excellent. Alas, my lord! Your lips are red, like the bimba fruit. Alas, my lord! Your eyes are dark blue, like blue lotus flowers. Alas, my lord! You have forty teeth in your mouth, pure and white, like milk, silk, snow, and frost. Alas, my lord! Your nose is high and straight, like a cast golden pillar. Alas, my lord! The white hair between your eyebrows is upright and pure. Alas, my lord! Your shoulders are round and thick, broad and even, your waist is slender and long, like the back of a bow, your hands and feet are soft. Alas, my lord! Your arms, legs, and elbows are like elephant trunks, your hands and feet are even, and your nails are all red. Alas, my lord! These necklaces, made according to auspicious days and stars, when King Suddhodana made them, he was very happy; why now, must we be separated? I do not like to see these necklaces now either.』 At this time, Gautami, with a distressed heart, was repeatedly terrified and repeatedly alarmed, like a wild deer chased into an enclosure, with swords and spears, or bows and arrows, used to shoot at its body, enduring great pain, running east and west, observing all directions, with no one to save it, to allow it to escape from disaster. English version: When the holy child was born, the heavens surrounded him. On his right were the Brahma kings and their retinues, and on his left were Indra and the retinues of the Thirty-three Heavens. To the east was King Dhritarashtra of the Gandharvas, to the south was King Virudhaka of the Kumbhandas, to the west were King Virupaksha and the dragon kings, and to the north was Vaishravana leading the Yakshas, all surrounding him. They were all clad in diamond armor, some holding bows and arrows, some holding halberds and spears, some clearing the path before the holy child, some guarding him from behind, some on his left, and some on his right, following him. In the sky, there were countless heavenly maidens, hundreds of thousands, all greatly rejoicing, their bodies filled with joy, unable to contain themselves, scattering heavenly flowers upon the holy child, scattering them again and again. At this time, the holy child, seeing these heavenly maidens, felt neither joy nor aversion, neither love nor hatred, neither attachment nor contact. The holy child's mind was thus unattached to their actions. Queen Mother! When the holy child was born, the heavens manifested such divine powers, offering various forms of worship to the holy child. It is difficult for me to describe them all in detail today.』 Having spoken these words, the second queen, the holy maiden Gautami, was like a large tree branch that had broken and hung down, unable to lift herself. The holy maiden Gautami, suffering great pain for the sake of the prince, was agitated and worried for him, as if burned by hot fire, her whole body trembling. She lay on the ground, rolling around and crying loudly, saying: 『Alas, my lord! You are always so joyful. Alas, my lord! Your face is like the full moon. Alas, my lord! You are incomparably handsome, rare in the world. Alas, my lord! You are the highest and most excellent, possessing all the marks. Alas, my lord! Your pure body is unparalleled in the world, your limbs are complete, and you are so perfectly formed, like a golden statue. Alas, my lord! Your merits are the most excellent. Alas, my lord! You are greatly compassionate, worshipped by gods and humans. Alas, my lord! You are brave and strong, with immense power, like Narayana, without enemies, able to subdue all. Alas, my lord! Your Brahma voice is subtle and wonderful, sounding like the Kalavinka bird. Alas, my lord! Your name is far-reaching. Alas, my lord! You possess a hundred kinds of majestic blessings, unmatched in the heavens and the human world. Alas, my lord! Your merits are complete, and all the immortals who see you are filled with joy. Alas, my lord! Your name is heard throughout the four directions and the four intermediate directions, and all respect and worship you, you are like a forest of wisdom. Alas, my lord! In the world, the taste of your tongue is the most excellent. Alas, my lord! Your lips are red, like the bimba fruit. Alas, my lord! Your eyes are dark blue, like blue lotus flowers. Alas, my lord! You have forty teeth in your mouth, pure and white, like milk, silk, snow, and frost. Alas, my lord! Your nose is high and straight, like a cast golden pillar. Alas, my lord! The white hair between your eyebrows is upright and pure. Alas, my lord! Your shoulders are round and thick, broad and even, your waist is slender and long, like the back of a bow, your hands and feet are soft. Alas, my lord! Your arms, legs, and elbows are like elephant trunks, your hands and feet are even, and your nails are all red. Alas, my lord! These necklaces, made according to auspicious days and stars, when King Suddhodana made them, he was very happy; why now, must we be separated? I do not like to see these necklaces now either.』 At this time, Gautami, with a distressed heart, was repeatedly terrified and repeatedly alarmed, like a wild deer chased into an enclosure, with swords and spears, or bows and arrows, used to shoot at its body, enduring great pain, running east and west, observing all directions, with no one to save it, to allow it to escape from disaster.

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。時瞿多彌，心亦復然，語言不正，在於宮內自討殿中，東西南北，求覓不得，悲泣叫聲，淚流滿面，無有救護，受大苦惱，復大唱言：『聖子在此！此處猶如忉利天宮，一種無異，諸物具足，亦如帝釋威德巍巍，光明熾盛；今悉失盡，今以聖子忽然無故，其城猶如尸陀之林，或如山澤，或如曠野。我在於此宮殿之中，共于聖子，受無比樂，生大歡喜，無有厭離；今聖子無，意不樂著，譬如魚鱉出於水中居在陸地，無有暫樂，何況意樂？我亦如是，聖子無故，有何樂心？猶如過春諸蜂無樂，以華無故，不著彼林，不貪彼樹；我今亦然，無聖子故，此之室內，有何歡樂？嗚呼我主！坐起之處，恒作音聲，宮中婇女，以歡喜心，作大歌舞；今此宮殿一種不殊，而令於我忽生憂苦，心意不歡，何況伎樂？嗚呼我主！身著微妙種種香華，瓔珞自嚴涂香末香，隨時供足，無所乏少，應正受樂，稱心歡喜，云何忽然棄捨而去？譬如虛空起大云隊，閃電雷鳴放大雹雨，忽然不現；聖子亦然，次受王位，應須受樂，無所短乏，棄捨而去。必我往昔，精妙施已，心還生悔，以心悔故，今得是報，雖受果報無量深善，忽然復失，以悔業故，今成寡身，我今薄福，失於如是最上勝人。咄此恩愛，會無多時，須臾便失，猶如戲場，作大歡樂，忽然還散。現事如此，又傳聞道，往昔王仙，修習寂靜，制伏諸根，證於禪定，至彼空林，斷一切殺，身專苦行，食諸妙藥及於甘果，隱處山藪，共婦相隨而行梵行；今彼何緣，獨向山野而自精勤？』

「時，瞿多彌抱干陟頭，舉聲大哭，『嗚呼干陟！無慈之馬，共汝一時同生聖子，今在何處？汝復何故，夜半將去，不語我知？』呵責車匿，而作是言：『咄汝車匿！特無慈心，我既睡眠，何故不喚？此既是我心中所愛，今忽捨去，汝以何故，不語我知？令我久長獨眠獨坐，真實大苦。咄汝車匿！為我論說，聖子去時，云何而行？復誰將引？在於此宮，是誰導出？行向何方？今至何所？』妃瞿多彌如是呵叱責車匿已，復更和軟語車匿言：『事既以然，汝善車匿！汝親送來，知聖子處，汝將我等，往詣彼所，我等身當隨於聖子，修習苦行，專精求道，還望來生，共于聖子，同生天上

現代漢語譯本：這時，瞿多彌的心情也是如此。她言語失常，在宮內四處尋找，從殿中到東西南北，都找不到聖子。她悲傷地哭喊，淚流滿面，無人救助，承受著巨大的痛苦。她大聲呼喊：『聖子在這裡！這裡如同忉利天宮一般，沒有任何不同，一切物品都齊全，也像帝釋天一樣威嚴顯赫，光芒四射。現在這一切都失去了，聖子突然無故消失，這座城市如同尸陀林，又像山澤，又像曠野。我在這宮殿里，和聖子一起享受著無與倫比的快樂，心中充滿歡喜，沒有絲毫厭倦。現在聖子不在了，我心中不快樂，就像魚鱉離開了水，在陸地上沒有片刻的快樂，更何況是心裡的快樂呢？我也是這樣，聖子不在了，我哪裡還有快樂的心情？就像過了春天的蜜蜂，沒有了快樂，因為花朵不在了，它們不再依戀樹林，不再貪戀樹木。我現在也是這樣，沒有了聖子，這房間里還有什麼快樂？唉，我的主啊！你坐臥的地方，總是充滿歡聲笑語，宮中的侍女們也歡天喜地地歌舞。現在這宮殿和以前一樣，卻讓我突然感到憂愁痛苦，心中不快，更何況是歌舞呢？唉，我的主啊！你身上穿著精美的各種香花，用瓔珞裝飾自己，塗抹香料，隨時都有充足的供應，應該享受快樂，稱心如意，為什麼突然拋下一切離去？就像天空中突然出現大片雲彩，閃電雷鳴，下起大冰雹，然後又突然消失一樣。聖子也是這樣，即將繼承王位，應該享受快樂，什麼都不缺，卻拋下一切離去。一定是過去我精心地佈施后，心中又產生了後悔，因為心生後悔，所以現在得到這樣的報應。雖然曾經得到無量深厚的善報，卻又突然失去，因為後悔的業力，現在成了孤身一人。我真是福薄，失去了這樣最優秀的人。唉，這恩愛，相聚的時間不長，轉眼就失去了，就像在戲臺上，大家一起歡樂，突然就散場了。現在的事情是這樣，又聽說，以前的國王仙人，修習寂靜，控制自己的感官，證得禪定，到了空曠的樹林，斷絕一切殺戮，專心苦行，吃各種妙藥和甘甜的果實，隱居在山林中，和妻子一起修行梵行。現在他為什麼獨自前往山野，獨自精進修行呢？』 這時，瞿多彌抱著干陟的頭，放聲大哭，『唉，干陟！你這無情的馬，和聖子同時出生，現在他在哪裡？你又為什麼在半夜把他帶走，不告訴我？』她呵斥車匿，說道：『唉，你這車匿！真是沒有慈悲心，我正在睡覺，你為什麼不叫醒我？他是我心中所愛，現在突然離去，你為什麼不告訴我？讓我長久地獨自睡覺，獨自坐著，真是太痛苦了。唉，你這車匿！你告訴我，聖子離開的時候，是怎麼走的？是誰帶走的？在這宮殿里，是誰把他帶出去的？他走向哪個方向？現在到了哪裡？』妃子瞿多彌這樣呵斥責罵車匿后，又用溫和的語氣對車匿說：『事情既然已經這樣了，你這好車匿！你親自送他去的，知道聖子在哪裡，你帶我們去那裡，我們也要跟隨聖子，修行苦行，專心求道，希望來生，能和聖子一起，同生天上。』

English version: At that time, Gautami's heart was also in such a state. Her speech was disordered, and she searched everywhere in the palace, from the hall to the east, west, south, and north, but could not find the holy son. She cried out in sorrow, tears streaming down her face, with no one to help her, enduring great suffering. She cried out loudly: 'The holy son is here! This place is like the Trayastrimsa Heaven, no different, with all things complete, and also like Indra, majestic and radiant. Now all of this is lost, and the holy son has suddenly disappeared for no reason. This city is like a charnel ground, or like a mountain marsh, or like a wilderness. In this palace, I enjoyed unparalleled happiness with the holy son, my heart filled with joy, without the slightest weariness. Now that the holy son is gone, my heart is not happy, like fish and turtles leaving the water, having no joy on land, let alone joy in the heart? I am the same, without the holy son, where can I find a happy heart? Like bees after spring, without joy, because the flowers are gone, they no longer cling to the forest, no longer covet the trees. I am the same now, without the holy son, what joy is there in this room? Alas, my lord! The place where you sit and lie always resounded with laughter and song, and the palace maids also danced and sang with joy. Now this palace is the same as before, yet it suddenly makes me feel sorrow and pain, my heart is unhappy, let alone the music and dance? Alas, my lord! You wore exquisite fragrant flowers, adorned yourself with necklaces, and applied perfumes, with ample supply at all times, you should have enjoyed happiness, and been content, why did you suddenly abandon everything and leave? Just like a large cloud suddenly appearing in the sky, with lightning and thunder, and a great hailstorm, and then suddenly disappearing. The holy son is the same, about to inherit the throne, should have enjoyed happiness, lacking nothing, yet abandoned everything and left. It must be that in the past, after I had carefully given alms, I felt regret in my heart. Because of this regret, I now receive this retribution. Although I once received immeasurable and profound good rewards, I suddenly lost them again. Because of the karma of regret, I am now alone. I am truly lacking in merit, having lost such an excellent person. Alas, this love, the time of meeting was not long, and it was lost in an instant, like on a stage, everyone was happy together, and then suddenly dispersed. The present situation is like this, and I have also heard that the former king-sages, practiced tranquility, controlled their senses, attained samadhi, went to the empty forest, cut off all killing, devoted themselves to ascetic practices, ate various miraculous medicines and sweet fruits, lived in seclusion in the mountains, and practiced brahmacharya with their wives. Why is he now going alone to the mountains and diligently practicing alone?' At this time, Gautami held the head of Kanthaka and cried out loudly, 'Alas, Kanthaka! You heartless horse, born at the same time as the holy son, where is he now? And why did you take him away in the middle of the night, without telling me?' She scolded Channa, saying, 'Alas, you Channa! You truly have no compassion. I was sleeping, why didn't you wake me up? He is the one I love in my heart, and now he has suddenly left. Why didn't you tell me? Leaving me to sleep and sit alone for a long time, it is truly great suffering. Alas, you Channa! Tell me, when the holy son left, how did he go? Who took him away? In this palace, who led him out? Which direction did he go? Where is he now?' After Princess Gautami had scolded and rebuked Channa in this way, she spoke to Channa again in a gentle tone, 'Since things have already come to this, you good Channa! You personally sent him away, you know where the holy son is, please take us there. We will also follow the holy son, practice asceticism, and devote ourselves to seeking the Way, hoping that in the next life, we can be born in heaven together with the holy son.'

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。』

「爾時，車匿聞瞿多彌如是種種瞋喜言已，心生悵怏，倍更憂惱，苦痛熾盛，逼切其身，淚流滿面，強自抑忍，安庠慰喻瞿多彌心，作如是言：『愿妃善聽！但莫憂愁！亦復不須如是哭泣，計應不久得見聖子。所以者何？當於聖子遣我還時，而語我言：「汝車匿去！至於宮內，為我問訊一切眷屬，並我妃等及諸釋種童子知親，我故遣汝回還向宮，慰喻彼等，為我語彼，作如是言：『我今已除貪恚癡網，不久當成智慧等覺，成已即許回返還入迦毗羅城。』」我知聖子，決得利智，稱心等愿，回還不疑，定知如是最勝眾生，不虛妄語。』

「時，凈飯王如是苦惱，于其宮裡祭祀諸天，所作已辦，遙聞太子宮合之內大叫哭聲，王便從自宮殿而出。是時車匿，即將太子瓔珞傘蓋並馬干陟，牽詣王前，一一顯示，承太子命，殷重囑故，頭面頂禮凈飯王足，涕淚交流，嗚咽滿面，依具奏知。

「時，凈飯王見其太子諸寶瓔珞，並及傘蓋馬乾陟等，兼復聞于太子所囑恩慈言語，不覺忽然大叫唱呼，失聲大哭，作如是言：『嗚呼我子！中心所愛，誰期如是？』時凈飯王念太子故，憂苦切身，迷悶倒地，無所醒覺。而有偈說：

「『王聞菩薩誓願重，　　及見車匿干陟還， 忽然迷悶自撲身，　　猶如帝釋喜幢折。』

「爾時，凈飯王宮所有釋種諸親族等，見凈飯王身撲倒地，彼等皆悉大生憂苦，心無暫樂，各自舉聲，號啕而哭，口唱種種悲苦之言，大叫大呼，如上所說。時迦毗羅城內，所有人民大小，以其別離聖太子故，各各稱冤，大聲而哭，思念太子。如是次第，諸眷屬等，齊共慰喻于凈飯王。

「時，凈飯王憶太子故，憂惱之心不能暫舍，諸親族等，或有言說開解王者，或有扶王令起坐者。而王雖坐，少時還倒，悶絕不醒，或時暫穌，啼淚滿面，而敕車匿，作如是言：『汝之車匿！何故不遣太子還宮？』時其車匿，即白王言：『大王！當知我亦大作慇勤方便，欲令聖子降意歸還，但聖子心無所染著於世間中所有俗法，一切棄捨，無有樂心，即語我言：「汝莫諫我，我今不用一切五欲，棄捨一切眷屬國城，唯樂山林泉流靜處

現代漢語譯本： 『那時，車匿聽了瞿多彌這樣又是生氣又是高興的話，心中感到失落，更加憂愁煩惱，痛苦劇烈，折磨著他的身體，淚流滿面，他強忍著悲傷，慢慢地安慰瞿多彌，說道：『王妃請聽我說！不要憂愁！也不要這樣哭泣，估計不久就能見到聖子了。為什麼呢？當聖子讓我回去的時候，他對我說：「你車匿回去！到宮裡，替我問候所有的親人，還有我的妃子們以及釋迦族的子弟們，我才讓你回宮，安慰他們，替我告訴他們，這樣說：『我已經除去了貪婪、嗔恨、愚癡的束縛，不久將成就智慧的覺悟，成就之後就會回到迦毗羅城。』」我知道聖子一定能獲得智慧，實現心願，回來是毫無疑問的，我確信這位最偉大的人不會說謊。』 『這時，凈飯王如此痛苦，在宮裡祭祀諸天，祭祀完畢，遠遠聽到太子宮殿里傳來大聲哭泣的聲音，國王便從自己的宮殿里出來。這時，車匿拿著太子的瓔珞、傘蓋和馬乾陟，牽著馬來到國王面前，一一展示，並轉達太子的囑託，恭敬地向凈飯王磕頭，淚流滿面，哽咽著把事情的經過都說了出來。 『這時，凈飯王看到太子的各種寶物瓔珞，以及傘蓋、馬乾陟等，又聽到太子囑託的恩慈話語，不禁突然大聲呼喊，失聲痛哭，說道：『唉，我的兒子！我心中最愛的人，誰能料到會這樣？』這時，凈飯王因為思念太子，憂愁痛苦，昏迷倒地，不省人事。有一首偈語說： 『國王聽到菩薩的誓願如此重大，又看到車匿和馬乾陟回來，忽然昏迷倒地，就像帝釋天的喜悅之幢被折斷一樣。』 『那時，凈飯王宮裡所有的釋迦族親戚們，看到凈飯王倒在地上，他們都非常憂愁痛苦，心中沒有一絲快樂，各自放聲大哭，口中發出各種悲傷痛苦的聲音，大聲呼喊，就像上面所說的那樣。這時，迦毗羅城裡所有的人，無論老少，因為與聖太子分離，都各自喊冤，大聲哭泣，思念太子。就這樣，親屬們輪流安慰凈飯王。 『這時，凈飯王因為思念太子，憂愁的心情不能片刻放下，親戚們有的勸解國王，有的扶起國王讓他坐下。而國王即使坐下，過一會兒又會倒下，昏迷不醒，有時稍微清醒，就淚流滿面，並命令車匿，說道：『你這車匿！為什麼不讓太子回宮？』這時，車匿就對國王說：『大王！您應該知道，我也盡力勸說，想讓聖子回心轉意，但他心中沒有絲毫留戀世俗的慾望，一切都捨棄了，沒有絲毫快樂，他對我說：「你不要勸我，我現在不需要一切五欲，捨棄一切親屬和國都，只喜歡山林泉水清靜的地方。」』

English version: 'At that time, Channa, having heard Gautami's words of both anger and joy, felt a sense of loss in his heart, becoming even more worried and distressed. The pain was intense, tormenting his body, and tears streamed down his face. He suppressed his sorrow, slowly comforting Gautami, saying, 'O Queen, please listen! Do not be sorrowful! Nor should you weep like this. It is estimated that we will see the Holy Son soon. Why is that? When the Holy Son sent me back, he said to me, 「You, Channa, go back! Go to the palace and ask after all my relatives, as well as my consorts and the children of the Shakya clan. I am sending you back to the palace to comfort them, and tell them this: 『I have already removed the bonds of greed, hatred, and delusion, and soon I will achieve the wisdom of enlightenment. Once I have achieved it, I will return to Kapilavastu.』」 I know that the Holy Son will surely attain wisdom, fulfill his wishes, and return without doubt. I am certain that this most noble being does not speak falsely.' 'At this time, King Suddhodana, in such distress, was performing sacrifices to the gods in the palace. Having completed the sacrifices, he heard loud cries coming from the Crown Prince's palace. The king then emerged from his own palace. At this time, Channa, carrying the Prince's necklaces, parasol, and Kanthaka, led the horse before the king, displaying each item. He conveyed the Prince's instructions, respectfully bowing his head to King Suddhodana, tears streaming down his face, and sobbing as he recounted the events. 'At this time, King Suddhodana saw the Prince's various precious necklaces, as well as the parasol and Kanthaka, and heard the Prince's kind and compassionate words. He could not help but suddenly cry out loudly, weeping uncontrollably, saying, 'Alas, my son! The one I love most in my heart, who could have expected this?' At this time, King Suddhodana, because of his longing for the Prince, was overwhelmed with sorrow and pain, and he fainted and fell to the ground, losing consciousness. There is a verse that says: 'The king heard the Bodhisattva's great vow, and saw Channa and Kanthaka return. He suddenly fainted and fell to the ground, like the banner of Indra's joy being broken.' 'At that time, all the Shakya relatives in King Suddhodana's palace, seeing King Suddhodana fall to the ground, were all filled with great sorrow and pain, with no joy in their hearts. They each cried out loudly, uttering various sorrowful and painful sounds, shouting and wailing, as described above. At this time, all the people in Kapilavastu, young and old, because of their separation from the Holy Prince, each cried out in grievance, weeping loudly, and longing for the Prince. In this way, the relatives took turns comforting King Suddhodana. 'At this time, King Suddhodana, because of his longing for the Prince, could not put aside his sorrow for even a moment. Some of the relatives tried to console the king, while others helped him up to sit down. But even when the king sat down, he would fall over again after a short while, unconscious. Sometimes he would regain consciousness briefly, with tears streaming down his face, and he would command Channa, saying, 'You, Channa! Why did you not bring the Prince back to the palace?' At this time, Channa replied to the king, 'O Great King! You should know that I also tried my best to persuade the Holy Son to change his mind and return, but his heart has no attachment to worldly desires. He has abandoned everything, and has no joy in anything. He said to me, 「Do not try to persuade me. I do not need any of the five desires now. I have abandoned all relatives and the capital city, and I only desire the quiet places of the mountains and streams.」』

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。」』

「時，凈飯王重聞車匿作是語已，兼見太子諸瓔珞具在於地上，身即頂禮，滿面淚流，大聲而哭，語車匿言：『我今力窮，無複意氣，手足悉折，猶如杌株。我今別離此愛子故，如樹無枝，唯根檊在，于外諸國，今見輕欺。又我單身，無所能作，如樹被雹，為諸小兒之所戲弄。嗚呼我子！最上最勝，微妙丈夫，可喜形容，端正無匹，柔軟童子，違離心願，何故出家，棄捨五欲心所樂者偝我而去？嗚呼我子！諸相具足，百福莊嚴，一一相中，皆並悉備。嗚呼我子！身體諸好，皆悉遍滿。嗚呼我子！伺諸婇女睡眠不覺，忽然而出。嗚呼我子！昔在宮內，我無一愁。嗚呼我子！諸王家勝。嗚呼我子！上世以來，恒在諸王上族中生。嗚呼我子！何故忽舍王位出家？嗚呼我子！恒為多人之所喜見，若男若女、老嫗丈夫，眼瞻視時，無不歡悅。嗚呼我子！善巧多智。嗚呼我子！棄捨四方及諸七寶一切眷屬，獨自出家。嗚呼我子！猶如白象破大樹木，背宮出家。嗚呼我子！汝出宮時，所有城門，難開難閉，設開閉時，其聲遠徹，云何今者使我不聞？決當諸天隱蔽彼響。嗚呼我子！今此處所迦毗羅城，諸釋種子無所可望，以汝悉達捨出家故。嗚呼我子！迦毗羅城諸釋種子，所有資財，金銀珍寶，穀麥倉庫，自餘錢物，能得棄捨，猶如涕唾背而出家。嗚呼我子！我以為汝造諸時殿，春夏秋冬，汝今云何棄捨而行，娛樂曠野無人之處，唯與諸獸，山林為樂？嗚呼我子！昔者諸仙二種授記，以是因緣，我昔歡喜，遍滿其身，不能自勝。我于爾時，不覺頂禮兒之二足。嗚呼我子！汝今出家，護城諸神，悉皆棄捨此城而去。嗚呼我子！面圓如月。嗚呼我子！牙齒白凈，目如牛王。嗚呼我子！昔聞汝語，心生喜歡，今日憶想，反成憂苦。嗚呼我子！恒以妙好多伽羅香、栴檀沉水、牛頭栴檀，用涂其身，種種瓔珞，所莊嚴身，末香薰香，燒香所薰，柔軟之體，今忽不見。嗚呼我子！愛戀之心，徹我皮肉筋脈骨髓，而在中住，今忽捨出，入山林間。』

佛本行集經卷第二十

隋天竺三藏阇那崛多譯車匿等還品下

「時凈飯王復作是言：『我今心願所有四方護世神王，護諸眾生，今為我子，成利益故，恒相佐助

現代漢語譯本： 這時，凈飯王再次聽到車匿說了這些話，又看到太子遺落的各種瓔珞飾品在地上，便立刻頂禮，滿臉淚水，大聲哭泣，對車匿說：『我現在已經精疲力盡，沒有了任何精神，手腳都像折斷了一樣，如同枯木樁。我因為與這個愛子分離，就像樹木沒有了枝葉，只剩下樹根，在其他國家看來，現在會被輕視。而且我孤身一人，無能為力，就像樹木被冰雹擊打，被小孩子們戲弄。唉，我的兒子！最尊貴最殊勝，微妙的男子漢，令人喜愛的容貌，端正無比，溫柔的孩童，違揹我的心願，為什麼出家，拋棄五欲所喜愛的，背離我而去？唉，我的兒子！諸相具足，百福莊嚴，每一個相貌都完美具備。唉，我的兒子！身體的各種美好，都遍滿全身。唉，我的兒子！趁著宮女們睡著不覺，突然就離開了。唉，我的兒子！以前你在宮裡的時候，我沒有一絲憂愁。唉，我的兒子！是諸王中的佼佼者。唉，我的兒子！從上古以來，一直都在諸王貴族中出生。唉，我的兒子！為什麼突然捨棄王位出家？唉，我的兒子！一直被很多人所喜愛，無論是男人還是女人、老婦還是丈夫，眼睛看到你時，沒有不歡喜的。唉，我的兒子！善於巧妙，智慧多端。唉，我的兒子！拋棄四方和各種七寶以及一切眷屬，獨自出家。唉，我的兒子！就像白象衝破大樹一樣，背離宮殿出家。唉，我的兒子！你出宮的時候，所有的城門，難以開啟難以關閉，即使開啟關閉，聲音也會傳得很遠，為什麼現在我聽不到？一定是諸天神隱蔽了那個聲音。唉，我的兒子！現在這個地方，迦毗羅城，所有的釋迦族人都沒有了希望，因為你悉達多捨棄出家了。唉，我的兒子！迦毗羅城所有的釋迦族人，所有的資財，金銀珍寶，穀物倉庫，以及其他錢財物品，都能像丟棄唾沫一樣背離而出家。唉，我的兒子！我為你建造了各種時令宮殿，春夏秋冬，你現在為什麼捨棄而走，在曠野無人之處娛樂，只與野獸，山林為樂？唉，我的兒子！以前有兩位仙人給你做了兩種授記，因為這個緣故，我以前歡喜，遍滿全身，不能自已。我當時，不知不覺地頂禮了你兒子的雙腳。唉，我的兒子！你現在出家，守護城市的諸神，都捨棄這個城市而去了。唉，我的兒子！面容圓潤如月。唉，我的兒子！牙齒潔白，眼睛像牛王一樣。唉，我的兒子！以前聽到你說話，心裡歡喜，今天回憶起來，反而成了憂愁痛苦。唉，我的兒子！一直用美妙的多伽羅香、檀香沉水、牛頭檀香，塗抹你的身體，各種瓔珞，裝飾你的身體，末香薰香，燒香薰染，柔軟的身體，現在突然不見了。唉，我的兒子！愛戀之心，滲透我的皮肉筋脈骨髓，住在其中，現在突然捨棄而出，進入山林之間。』

《佛本行集經》卷第二十 隋天竺三藏阇那崛多譯《車匿等還品下》

這時，凈飯王又說：『我希望所有四方護世神王，守護眾生，現在爲了我的兒子，成就利益，永遠互相幫助。』

English version: At that time, King Suddhodana, having heard Channa speak these words again, and seeing the various ornaments of the prince lying on the ground, immediately prostrated himself, his face covered in tears, and cried out loudly, saying to Channa: 'I am now exhausted, without any spirit, my hands and feet are as if broken, like a withered stump. Because I am separated from this beloved son, I am like a tree without branches, only the root remains, and in the eyes of other countries, I will now be looked down upon. Moreover, I am alone and powerless, like a tree struck by hail, being mocked by children. Alas, my son! The most noble and supreme, the subtle man, with a pleasing appearance, incomparably handsome, the gentle child, going against my wishes, why did you leave home, abandoning the pleasures of the five desires, turning your back on me and leaving? Alas, my son! Possessing all the marks, adorned with a hundred blessings, each mark is perfectly complete. Alas, my son! All the beauties of your body are spread throughout. Alas, my son! Taking advantage of the palace women being asleep and unaware, you suddenly left. Alas, my son! When you were in the palace, I had not a single worry. Alas, my son! You are the best among kings. Alas, my son! From ancient times, you have always been born into royal and noble families. Alas, my son! Why did you suddenly abandon the throne and leave home? Alas, my son! You have always been loved by many people, whether men or women, old women or husbands, when their eyes looked upon you, none were not delighted. Alas, my son! Skilled and clever, with great wisdom. Alas, my son! Abandoning the four directions and all the seven treasures and all your relatives, you left home alone. Alas, my son! Like a white elephant breaking through a large tree, you left the palace and went forth. Alas, my son! When you left the palace, all the city gates, difficult to open and difficult to close, even when opened and closed, the sound would travel far, why is it that I cannot hear it now? It must be that the gods have concealed that sound. Alas, my son! Now in this place, the city of Kapilavastu, all the Shakya people have no hope, because you, Siddhartha, have abandoned your home and left. Alas, my son! All the Shakya people of Kapilavastu, all their wealth, gold and silver treasures, grain warehouses, and other money and goods, are able to abandon them like spitting and turn their backs to leave home. Alas, my son! I built various seasonal palaces for you, for spring, summer, autumn, and winter, why do you now abandon them and go, enjoying yourself in the wilderness, in a place without people, only taking pleasure with wild animals and forests? Alas, my son! In the past, two immortals gave you two prophecies, because of this, I was happy in the past, my whole body was filled with joy, I could not control myself. At that time, without realizing it, I prostrated myself at the feet of my son. Alas, my son! Now that you have left home, the gods who protect the city have all abandoned this city and left. Alas, my son! Your face is round like the moon. Alas, my son! Your teeth are white and clean, your eyes are like those of a bull king. Alas, my son! In the past, when I heard you speak, my heart was happy, today when I recall it, it turns into worry and suffering. Alas, my son! You always used wonderful Tagara incense, sandalwood water, and ox-head sandalwood to anoint your body, various ornaments to adorn your body, powdered incense, fragrant incense, and burning incense to perfume your soft body, now suddenly it is gone. Alas, my son! The love in my heart, penetrates my skin, flesh, tendons, veins, and marrow, and dwells within, now suddenly you have abandoned it and gone into the mountains and forests.'

The Sutra of the Collection of the Buddha's Past Deeds, Volume 20 Translated by the Tripiṭaka Master Jñānagupta of India during the Sui Dynasty, Chapter on Channa and Others Returning (Part 2)

At this time, King Suddhodana spoke again: 'I wish that all the guardian kings of the four directions, who protect all living beings, will now, for the sake of my son, achieve benefit, and always assist each other.'

---

。天上帝釋，千眼天主，舍脂之夫，大力天王，及諸天眾，左右圍繞，愿為我子，所有心求，愿作佐助。又世諸神，風神水神、火神地神，四方四維，彼等諸神，皆作佐助。汝最勝者，無上丈夫，何故棄捨四大天下？彼之我子，今捐家出，志慕無上極妙聖果，其所欲求，愿速成就阿耨多羅三藐三菩提道，使早證明。』其凈飯王，臥于地上，以種種語，呵責干陟，作如是言：『汝不善馬，從來多種，為我所作，愛樂之事；今日何緣，忽不饒益，如是損害於釋種家？我之太子，恒常愛汝，與我心合，常作歡喜，汝今如是，汝須覆滅。汝可將我向太子處，我共愛子，共行苦行，我今離別所愛子故，命在須臾，不久存活。』而說偈言：

「『干陟汝馬速疾行，　　將我詣彼還回返， 我無子故命難活，　　如重病人不得醫。』

「時凈飯王說是語已，因愛子故，苦切所逼，臥在於地，作如是等受苦惱事，舉聲大哭，乍撲乍起，言音哽咽。

「爾時，有一智慧大臣並及國師婆羅門等，見凈飯王，宛轉于地，左倒右扶，心大愁毒，悲苦纏迫，意不暫歡，身心一時生大熱惱。其等欲開解王意故，故現顏色，自無憂愁，共白王言：『大王！今者宜可舍諸憂愁苦惱，定於自心，須作健想，不應如是悶絕自撲，猶如凡人涕泣流淚。所以者何？大王！當知！如昔過去，多有諸王，棄捨王位，如萎華鬘，背而入山。又復大王，太子悉達宿緣當受如是業報。大王！今者應憶往昔阿私陀仙預授其記，白大王言：「彼童子者，不可拘以人天果報，並及轉輪聖王之位，而期待之，使令貪愛暫住於世。」大王！今者若決定欲喚大子還，但敕我等二人令去，當隨王命終不敢違。』

「時凈飯王即報之言：『汝等二人，若知時者，可速疾往至太子邊，若不爾者，我今身命無有吉祥，為諸苦惱之所纏逼。』是時大臣並及國師婆羅門等，聞凈飯王如是敕已，即共發行，詣太子所，而說偈言：

「『太子應受如是業，　　王當念昔私陀言， 記彼不貪天轉輪，　　寧樂人間五欲樂。』

「時彼大臣及國師等，說是語已，相與俱行，其馬乾陟，處處聞于如上苦切呵責言已，意甚憂愁，生大熱惱。以熱惱故，無暫時歡；心既不歡，即便命盡。命盡之後，應時上生三十三天

現代漢語譯本：天上的帝釋，千眼天主，舍脂的丈夫，大力天王，以及眾多的天神，左右圍繞，愿他們能幫助我的兒子，滿足他所有的心願。還有世間的諸神，風神、水神、火神、地神，四方四維的諸神，都來幫助他。你，最殊勝的，無上的丈夫，為何要捨棄這四大天下？我的兒子，現在拋棄家庭出走，立志追求無上的極妙聖果，他所希望的，愿他能早日成就阿耨多羅三藐三菩提道，早日證悟。』他的凈飯王，躺在地上，用各種話語，呵斥干陟，這樣說道：『你這不好的馬，一直以來，做了很多讓我高興的事情；今天為何突然不幫助我，這樣損害釋迦種姓的家族？我的太子，一直都很愛護你，與我心意相合，常常讓我歡喜，你現在這樣，你必定要覆滅。你帶我到太子那裡去，我要和我的愛子，一起修行苦行，我現在因為離開我所愛的兒子，生命危在旦夕，不久就要死了。』於是說了偈語： 『干陟你這馬快點走，帶我到他那裡再回來，我沒有兒子活不下去了，就像重病的人沒有醫生一樣。』 這時凈飯王說完這些話，因為愛兒子的緣故，被痛苦逼迫，躺在地上，做出這樣受苦惱的事情，大聲哭泣，時而撲倒時而起身，說話的聲音哽咽。 這時，有一位智慧的大臣和國師婆羅門等人，看到凈飯王，在地上翻來覆去，左倒右扶，心中非常憂愁，悲傷痛苦纏繞，沒有一絲歡喜，身心一時都感到非常熱惱。他們爲了開解國王的心意，故意裝出沒有憂愁的樣子，一起對國王說：『大王！現在應該放下所有的憂愁苦惱，安定自己的心，要堅強起來，不應該像這樣悶絕自撲，像凡人一樣哭泣流淚。這是為什麼呢？大王！您應該知道！像過去，有很多國王，拋棄王位，像枯萎的花環一樣，背離而去進入山林。而且大王，太子悉達多宿世的因緣註定要承受這樣的業報。大王！現在應該想起以前阿私陀仙人預先給他的授記，對大王說：「這個孩子，不能用人天果報，以及轉輪聖王的地位來束縛他，而期待他，讓他貪戀世間的短暫快樂。」大王！現在如果決定要召回太子，只要命令我們兩個人去，我們一定遵從您的命令，不敢違背。』 這時凈飯王就回答說：『你們兩個人，如果知道時機，就快點到太子那裡去，不然的話，我現在生命沒有吉祥，被各種苦惱所纏繞。』這時大臣和國師婆羅門等人，聽到凈飯王這樣的命令后，就一起出發，前往太子那裡，並說了偈語： 『太子應該承受這樣的業報，大王應該想起以前阿私陀仙人的話，他預言太子不貪戀天上的轉輪王位，寧願喜歡人間五欲的快樂。』 這時大臣和國師等人，說完這些話后，就一起出發，他們的馬乾陟，到處聽到像上面那樣痛苦的呵責的話后，心中非常憂愁，產生很大的熱惱。因為熱惱的緣故，沒有一時的歡喜；心中既然不歡喜，就立刻死了。死後，立刻就升到了三十三天。

English version: The heavenly Lord Śakra, the thousand-eyed lord, the husband of Śacī, the mighty heavenly king, and all the heavenly beings, surrounding him on the left and right, may they assist my son in all his heart's desires. And may all the worldly gods, the wind god, the water god, the fire god, the earth god, and the gods of the four directions and four intermediate directions, all come to his aid. You, the most excellent, the unsurpassed man, why do you abandon these four great continents? My son, now having left his home, aspires to the unsurpassed, most wonderful, sacred fruit. May he quickly achieve the path of Anuttarā-samyak-saṃbodhi, which he desires, and quickly attain enlightenment.』 His King Śuddhodana, lying on the ground, rebuked Kaṇṭhaka with various words, saying: 『You bad horse, you have always done many things that pleased me; why today do you suddenly not help me, thus harming the family of the Śākya lineage? My prince has always cherished you, and you have been in harmony with my heart, always making me happy. Now that you are like this, you must be destroyed. Take me to where the prince is, I want to practice asceticism with my beloved son. Now that I am separated from my beloved son, my life is hanging by a thread, and I will not live long.』 Then he spoke a verse: 『Kaṇṭhaka, you horse, go quickly, take me to him and then return, I cannot live without my son, like a seriously ill person without a doctor.』 At this time, King Śuddhodana, having spoken these words, because of his love for his son, was compelled by suffering, lying on the ground, doing such things of suffering, crying loudly, sometimes falling down and sometimes getting up, his voice choked with sobs. At that time, a wise minister and the royal preceptor, the Brahmins, seeing King Śuddhodana, rolling on the ground, falling to the left and being supported on the right, were greatly distressed in their hearts, overwhelmed by sorrow and suffering, without a moment of joy, their bodies and minds simultaneously experiencing great heat and distress. In order to ease the king's mind, they deliberately appeared without sorrow, and together said to the king: 『Great King! Now you should let go of all your worries and sufferings, settle your mind, and be strong. You should not be so distraught and collapsing, like ordinary people weeping and shedding tears. Why is this? Great King! You should know! In the past, there were many kings who abandoned their thrones, like withered garlands, turning their backs and entering the mountains. Moreover, Great King, Prince Siddhartha is destined to receive such karmic retribution from past lives. Great King! Now you should remember the prophecy that the sage Asita gave him in the past, saying to the Great King: 「This child cannot be confined by the rewards of humans and gods, nor by the position of a universal monarch, and should not be expected to remain in the world for temporary pleasures.」 Great King! Now, if you are determined to call the prince back, just order the two of us to go, and we will follow your command and dare not disobey.』 At this time, King Śuddhodana replied: 『If you two know the right time, go quickly to the prince, otherwise, my life now has no auspiciousness, and I am beset by all kinds of suffering.』 At this time, the minister and the royal preceptor, the Brahmins, having heard King Śuddhodana's command, set out together, going to where the prince was, and spoke a verse: 『The prince should receive such karmic retribution, the king should remember the words of Asita in the past, who prophesied that he would not covet the heavenly wheel-turning king, but would rather enjoy the five desires of the human world.』 At this time, the minister and the royal preceptor, having spoken these words, set out together. Their horse, Kaṇṭhaka, having heard such bitter rebukes everywhere, was very distressed in his heart, and generated great heat and distress. Because of the heat and distress, he had no moment of joy; since his heart was not joyful, he immediately died. After his death, he immediately ascended to the Thirty-three Heavens.

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。既生彼天，後知如來得成道已，即從彼天，舍來下生中天竺國於那波城，其城有一婆羅門種，具行六法，即為彼家，而作子息，乃至漸大，至如來邊。如來知彼往昔之時作于馬身，命終生天，時佛即說彼馬因緣，既聞法已，漏盡解脫，入般涅槃。

佛本行集經觀諸異道品第二十四

「爾時，太子自手執刀，割于頭髻，剃除鬚髮，身著袈裟，即時無量百千諸天，生大歡喜，遍滿其體，不能自勝，以喜歡心，齊出聲叫，大歌大嘯，弄諸衣裳，口大唱言：『悉達太子！今已出家。悉達太子！今已出家。其定當得阿耨多羅三藐三菩提，得已一切生法眾生，當得解脫于彼生法，乃至應受苦惱別離諸眾生等，悉得解脫於此繫縛。』

「爾時，菩薩割髻之處，其後起塔名割髻塔；菩薩身著袈裟之處，後起塔稱受袈裟塔；車匿干陟，辭別回還向宮之處，後起塔名車匿干陟回還之塔。菩薩行路，諦視徐行，有人借問，默然不答。彼等人民，各相語言：『此仙人者，必釋種子。』因此得名釋迦牟尼。

「爾時，菩薩自心發起如是思惟：『我今既已，舍于王位，捐自眷屬境界國城，不可生悔，此事成已，是滅相法。』如是念已，心轉勇猛。

「爾時，菩薩從彼阿尼彌迦聚落，漸漸欲向于毗耶離中，路有一仙人居處，彼舊仙人名跋伽婆(隋言瓦師)。菩薩入彼仙人處時，光明顯爀，照彼山林，菩薩既除諸瓔珞具，並舍一切迦尸迦衣，直是身威猶尚出光，耀彼山林諸仙人眼。而有偈說：

「『菩薩象王師子行，　　除舍妙衣及瓔珞， 直著袈裟粗法服，　　身猶威耀彼諸仙。』

「時其林內，所有持行婆羅門仙，行住坐臥，或手執持，隨威儀住。彼等一切，向菩薩面，起恭敬心，愛樂尊重，或復生疑瞻仰菩薩。然彼林內，有諸耆舊婆羅門仙，或取華果藥木草根，其餘他行，未集聚者，彼等未見不生疑心，但遠遙聞菩薩之聲，既聞聲已，心驚速疾來還林中本所住處。應所作者更不復作，應所取者更亦不取，其餘華果及藥草根，設已取者亦悉舍之，但心速欲來菩薩前。

「時彼林內，所有諸鳥，所謂鴻鶴鵝鴨鸚鵡、鸜鵒鴛鴦、命命孔雀，及迦陵伽、俱翅羅等一切諸鳥，彼諸鳥等，見於菩薩入林中已，各各自出和雅之音，作微妙聲

現代漢語譯本：他既生於彼天界，後來得知如來已經得道，就從彼天界捨棄天身，下生到中天竺國的那波城。城中有一婆羅門種姓的人，奉行六法，他就投生到那家，成為他們的兒子。漸漸長大后，他來到如來身邊。如來知道他過去世曾為馬身，死後生天，於是佛陀就說了他做馬的因緣。他聽聞佛法后，漏盡煩惱，獲得解脫，進入涅槃。 現代漢語譯本：當時，太子親手拿起刀，割斷頭上的髮髻，剃除鬚髮，身穿袈裟。當時，無數百千諸天，生起極大的歡喜，遍滿全身，無法自持。他們以歡喜的心情，齊聲高呼，大聲歌唱，揮舞衣裳，口中大聲唱道：『悉達太子！現在已經出家。悉達太子！現在已經出家。他必定會證得阿耨多羅三藐三菩提，證得之後，一切受生之苦的眾生，都將從生死中解脫，乃至那些應受苦惱、別離之苦的眾生，都將從這些束縛中解脫。』 現代漢語譯本：當時，菩薩割斷髮髻的地方，後來建塔，名為割髻塔；菩薩身穿袈裟的地方，後來建塔，稱為受袈裟塔；車匿干陟辭別返回宮殿的地方，後來建塔，名為車匿干陟返回之塔。菩薩行走時，目光專注，緩慢而行，有人詢問，他默然不答。那些人們互相說道：『這位仙人，必定是釋迦族的後裔。』因此，他得名釋迦牟尼。 現代漢語譯本：當時，菩薩心中生起這樣的想法：『我現在既然已經捨棄王位，拋棄自己的眷屬、領土和城池，就不能再生後悔之心，這件事已經完成，是滅相之法。』這樣想著，他的心更加勇猛。 現代漢語譯本：當時，菩薩從阿尼彌迦聚落，漸漸走向毗耶離。路上有一位仙人居住的地方，這位老仙人名叫跋伽婆（隋朝時譯為瓦師）。菩薩進入仙人住處時，光芒顯耀，照亮了山林。菩薩已經脫下所有的瓔珞裝飾，並捨棄一切迦尸迦衣，但身上散發的光芒仍然照耀著山林，讓諸位仙人目眩。有一首偈頌說： 現代漢語譯本：『菩薩如象王般威嚴，如獅子般行走，捨棄了華美的衣服和瓔珞，直接穿著粗糙的袈裟法服，身上仍然散發出光芒，照耀著那些仙人。』 現代漢語譯本：當時，林中所有修行的婆羅門仙人，無論行走、站立、坐臥，或手持器物，都按照威儀而住。他們都面向菩薩，生起恭敬之心，愛慕尊重，或者心生疑惑，瞻仰菩薩。然而，林中一些年長的婆羅門仙人，有的正在採摘花果藥木草根，其他沒有聚集在一起的修行者，他們沒有見到菩薩，所以沒有生起疑惑，只是遠遠地聽到菩薩的聲音。聽到聲音后，他們心中驚恐，迅速返回林中自己居住的地方。應該做的事情不再做，應該拿的東西也不再拿，其餘的花果和藥草，即使已經拿在手中，也都全部捨棄，只是心中急切地想要來到菩薩面前。 現代漢語譯本：當時，林中所有的鳥類，如鴻、鶴、鵝、鴨、鸚鵡、鸜鵒、鴛鴦、命命鳥、孔雀，以及迦陵頻伽、俱翅羅等各種鳥類，它們看到菩薩進入林中后，各自發出和諧悅耳的聲音，發出美妙的鳴叫。

English version: Having been born in that heaven, and later knowing that the Tathagata had attained enlightenment, he then left that heaven, descended and was born in the city of Napura in Central India. In that city, there was a Brahmin family who practiced the six dharmas, and he was born into that family as their son. Gradually growing up, he came to the Tathagata. The Tathagata knew that in his past life he had been a horse, and after death was born in heaven, so the Buddha spoke of the causes and conditions of his being a horse. After hearing the Dharma, he exhausted his defilements, attained liberation, and entered Nirvana. English version: At that time, the prince himself took a knife, cut off his topknot, shaved his beard and hair, and put on a kasaya robe. At that moment, countless hundreds of thousands of devas were filled with great joy, which permeated their bodies, and they could not contain themselves. With joyful hearts, they cried out in unison, singing loudly, waving their garments, and shouting: 'Prince Siddhartha! Has now left home. Prince Siddhartha! Has now left home. He will surely attain Anuttara-samyak-sambodhi, and having attained it, all sentient beings subject to birth will be liberated from birth, and even those who are subject to suffering, distress, and separation will be liberated from these bonds.' English version: At that time, the place where the Bodhisattva cut off his topknot was later built into a stupa called the Topknot-Cutting Stupa; the place where the Bodhisattva put on the kasaya robe was later built into a stupa called the Kasaya-Receiving Stupa; the place where Channa Kantaka bid farewell and returned to the palace was later built into a stupa called the Channa Kantaka Returning Stupa. When the Bodhisattva walked, he looked intently and walked slowly. When someone asked him, he remained silent. Those people said to each other: 'This ascetic must be a descendant of the Shakya clan.' Therefore, he was named Shakyamuni. English version: At that time, the Bodhisattva had this thought arise in his mind: 'Now that I have abandoned the throne, given up my family, territory, and city, I must not have any regrets. This matter is accomplished, and it is the dharma of cessation.' Thinking this, his heart became even more courageous. English version: At that time, the Bodhisattva gradually went from the village of Animika towards Vaishali. On the way, there was a place where an ascetic lived. This old ascetic was named Bhargava (translated as Potter in the Sui Dynasty). When the Bodhisattva entered the ascetic's dwelling, his light shone brightly, illuminating the forest. The Bodhisattva had already removed all his ornaments and discarded all his Kashi garments, but the radiance of his body still shone, dazzling the eyes of the ascetics in the forest. There is a verse that says: English version: 'The Bodhisattva walks like a majestic elephant king, like a lion, having discarded his fine clothes and ornaments, directly wearing the coarse kasaya robe, his body still radiates light, illuminating those ascetics.' English version: At that time, all the Brahmin ascetics in the forest, whether walking, standing, sitting, or lying down, or holding objects in their hands, all remained in accordance with their proper conduct. They all faced the Bodhisattva, and with respectful hearts, they loved and revered him, or they were filled with doubt and gazed at the Bodhisattva. However, some of the older Brahmin ascetics in the forest were picking flowers, fruits, medicinal herbs, and roots, and other practitioners who had not gathered together had not seen the Bodhisattva, so they did not have any doubts. They only heard the Bodhisattva's voice from afar. Upon hearing the voice, their hearts were startled, and they quickly returned to their original places in the forest. They stopped doing what they were doing, and they stopped taking what they were taking. The remaining flowers, fruits, and medicinal herbs, even if they had already taken them, they all discarded them, and their hearts were eager to come before the Bodhisattva. English version: At that time, all the birds in the forest, such as swans, cranes, geese, ducks, parrots, mynahs, mandarin ducks, jivamjivakas, peacocks, as well as kalavinkas, kokilas, and all other birds, when they saw the Bodhisattva entering the forest, each emitted harmonious and pleasant sounds, making wonderful calls.

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。又彼林中，所有蟲獸，其等一切，悉舍水草，不食不飲，歡喜來向于菩薩前。

「是時彼林諸婆羅門，為祭祀故，𤛓諸牸牛，取于乳汁。彼等牸牛，雖復捋訖，而其乳汁，猶更如初，自然流下。

「時，彼一切諸婆羅門，各相謂言：『曾聞有八婆娑婆天，此人莫非是于其一？』或復有言：『諸婁宿天，此是其一。何以故？自從其來，入此林中，此林放光，皆悉明耀，如日初出照於世間。』而說偈言：

「『或八婆娑此是一，　　或二婁宿中一天， 若不此林何故光，　　譬如世間日初照。』

「爾時，彼等諸婆羅門，修習仙法居彼林者，隨林所出供養之具，將如是等諸供養具，請于菩薩，各各一心，齊頂禮足，同共白言：『善來聖者！我等諸仙，欲請聖者住於此處，此處所有華果樹林藥草根葉流泉冷水，隨時堪可納受充用。此是古仙之所居處，欲求解脫，易得安心，此處空閑，經行寂靜。』

「爾時菩薩以微妙語，辭辨音句，美麗可觀，聲隱隱深，猶如雷鼓，隨所堪受，問訊相酬。是時諸仙眾中有一婆羅門仙，善巧居林苦行之法，彼見菩薩好容儀已，別更告一婆羅門言：『仁者知不？此天童子，洞識人心，善解方便。何以故？凡世間人，各相謂言：「我生諸子，應當養育，諸子長成，則能為我，興立家計，販賣求財，造作生活。我于當時，求智求道，若負他債，悉償令了。」如是思惟，諸恩愛故，養育諸子。此則不然，為他求道，不計自死，不求自利。』

「時彼眾中，復更別有一婆羅門，告彼已前婆羅門言：『仁者仁者！如是如是，如汝所言。世間之人不自覺知，不自辨了，常不知足，但言我今須如是辨，明日復須作如是辨，我行法時，猶尚未至。如是一切諸世間人，以迷惑故，既不辨於此世自利，然未來世亦復不得成就諸利。』

「爾時菩薩從兜率天下來之時，入釋種胎，欲受生日。彼時先於其跋伽婆仙人林中所居之處，自然涌出二金色樹。時彼二樹，高峻長大，而彼二樹，當於菩薩出家之夜，忽然沒地，一時不現

現代漢語譯本：此外，在那片樹林中，所有的蟲子和野獸，它們都捨棄了水草，不吃不喝，歡喜地來到菩薩面前。 現代漢語譯本：『這時，那片樹林里的婆羅門們，爲了祭祀，擠壓母牛，取它們的乳汁。那些母牛，即使被擠過之後，它們的乳汁仍然像最初一樣，自然地流淌下來。』 現代漢語譯本：『當時，所有的婆羅門們，互相說道：『曾聽說有八位婆娑婆天，這個人莫非是其中之一？』或者有人說：『是婁宿天，這是其中之一。為什麼呢？自從他來到這片樹林，這片樹林就放出光芒，全都明亮耀眼，如同太陽初升照耀世間。』他們還說了偈語： 現代漢語譯本：『或許是八婆娑中的一位，或許是二婁宿中的一天，如果不是這樣，這片樹林為何發光，就像世間太陽初升照耀一樣。』 現代漢語譯本：『那時，那些在樹林中修行仙法的婆羅門們，用樹林里出產的供養物品，拿著這些供養物品，請求菩薩，各自一心，齊頂禮足，一同說道：『聖者您好！我們這些仙人，想請聖者住在這裡，這裡有花果樹林、藥草根葉、流泉冷水，隨時可以取用。這裡是古仙人居住的地方，想要解脫，容易安心，這裡空閑，適合經行靜修。』 現代漢語譯本：『那時，菩薩用微妙的語言，辭藻優美，音調動聽，聲音低沉，如同雷鳴，根據他們所能接受的，問候迴應。當時，仙人眾中有一位婆羅門仙人，擅長在樹林中苦修的方法，他看到菩薩美好的容貌后，另外告訴一位婆羅門說：『仁者知道嗎？這個天童子，洞察人心，善於運用方便。為什麼呢？凡是世間的人，都互相說：『我生了孩子，應當養育，孩子們長大后，就能為我興立家業，販賣求財，創造生活。我那時，求智求道，如果欠了別人的債，都要償還。』他們這樣思量，因為恩愛，養育孩子。而這個人卻不是這樣，爲了他人求道，不顧自己的生死，不求自己的利益。』 現代漢語譯本：『當時，人群中，又有一位婆羅門，告訴之前的婆羅門說：『仁者仁者！是這樣的，是這樣的，就像你所說的那樣。世間的人不自覺知，不自我分辨，常常不知足，只是說我今天需要這樣準備，明天又需要那樣準備，我修行的時候，還沒有到。像這樣，一切世間的人，因為迷惑，既不能辨別今生的利益，也不能成就來世的利益。』 現代漢語譯本：『那時，菩薩從兜率天下來的時候，進入釋迦種族的胎中，將要出生。那時，先在他之前居住的跋伽婆仙人林中，自然涌出兩棵金色的樹。當時，這兩棵樹，高大挺拔，而這兩棵樹，在菩薩出家的夜晚，忽然沒入地下，一時不見蹤影。』

English version: Moreover, in that forest, all the insects and beasts, all of them, abandoned the water and grass, neither eating nor drinking, and joyfully came before the Bodhisattva. English version: 'At that time, the Brahmins in that forest, for the sake of sacrifice, squeezed the cows to take their milk. Those cows, even after being milked, still had their milk flowing down naturally as if it were the first time.' English version: 'At that time, all the Brahmins said to each other: 『It has been heard that there are eight Vasava gods, could this person be one of them?』 Or some said: 『He is one of the Lou Su gods. Why? Since he came into this forest, this forest has emitted light, all bright and dazzling, like the sun rising and shining upon the world.』 And they spoke a verse: English version: 『Perhaps he is one of the eight Vasavas, or one of the two Lou Su gods, if not, why does this forest shine, like the sun rising in the world.』 English version: 'At that time, those Brahmins who practiced the ways of immortals in that forest, using the offerings produced by the forest, took these offerings and requested the Bodhisattva, each with one mind, bowing their heads to his feet, and said together: 『Welcome, Holy One! We, these immortals, wish to invite the Holy One to stay here. Here there are flowering and fruiting trees, medicinal herbs, roots and leaves, flowing springs and cold water, which can be taken and used at any time. This is the place where ancient immortals lived. If you wish to seek liberation, it is easy to find peace of mind. This place is secluded and suitable for walking meditation.』 English version: 'At that time, the Bodhisattva, with subtle words, eloquent phrases, beautiful and pleasing to the ear, with a deep and resonant voice like thunder, responded with greetings according to what they could understand. At that time, among the assembly of immortals, there was a Brahmin immortal who was skilled in the methods of ascetic practice in the forest. After seeing the Bodhisattva's beautiful appearance, he told another Brahmin: 『Do you know, good sir? This heavenly child understands people's hearts and is skilled in using expedient means. Why? All the people in the world say to each other: 「I have given birth to children, and I should raise them. When the children grow up, they will be able to establish a family business for me, sell goods to make money, and create a livelihood. At that time, I will seek wisdom and the Way. If I owe others debts, I will repay them all.」 They think like this, because of love and affection, they raise their children. But this person is not like that. He seeks the Way for others, disregarding his own life and death, not seeking his own benefit.』 English version: 'At that time, another Brahmin in the crowd said to the previous Brahmin: 『Good sir, good sir! It is so, it is so, just as you said. The people of the world are not aware, do not discern themselves, and are always not content. They just say that I need to prepare this today, and tomorrow I need to prepare that. The time for me to practice the Dharma has not yet arrived. Like this, all the people in the world, because of delusion, neither discern the benefits of this life, nor can they achieve the benefits of the future life.』 English version: 'At that time, when the Bodhisattva descended from the Tusita Heaven, he entered the womb of the Sakya clan, about to be born. At that time, in the forest of the sage Bhargava where he had previously resided, two golden trees naturally emerged. At that time, these two trees were tall and majestic, and on the night the Bodhisattva left home, these two trees suddenly disappeared into the ground, vanishing without a trace.'

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。其跋伽婆仙人，見彼二樹同夜沒不現已，心大憂惱，悵怏低頭，思惟念言：『必我衰時，相貌所至，或復更有惡相來耶？』菩薩見彼跋伽仙人如是憂愁低頭悵怏，心不歡樂，漸至彼邊，而白仙言：『尊者！何故顏色憂愁，低頭而坐？』

「時彼仙人報菩薩言：『天善童子！此我居處，往昔以來，有二金樹，從地涌出，彼樹高峻，嚴麗可觀。我見彼樹，今忽不現，以其沒故，我今憂愁，心意不樂，如是低頭，思惟坐耳。』菩薩即問彼仙人言：『尊者！彼等二樹出來幾時？』仙人答言：『到今已來，二十九年。』菩薩又問：『彼樹滅沒爾來幾時？』仙人報言：『昨夜半時，始沒不現。』菩薩即語彼仙人言：『彼二樹者，是我福力果報故生，若我當作轉輪聖王，我於此處，作一善地園林之所；我今既其舍離出家，以是義故，彼樹昨夜，沒而不現。以是因緣，尊者！勿復自生憂愁。』

「爾時，菩薩為于彼等一切諸仙，左右圍繞，於前行至彼所居處，隨意遊行，觀看種種坐起安禪苦行精進求道之處。時彼林內，有一仙人，恒修苦行，在菩薩后，隨逐而行。

「爾時菩薩入彼林中，至於仙人居坐處已，東西南北，觀看彼中，行住坐臥，苦行居所，欲求彼等最勝處故，問于彼等諸仙人言：『我今始入，求道未久，是故我欲借問諸仙！唯愿如法為我解說。汝此法行，我曾未知。汝等示現，為我宣說，我得聞已，如法奉行。此處求利真實行者，如於汝等所有苦行，我亦依行。』彼等諸仙答菩薩言：『仁問我等一切苦行及求道法，我等為仁次第解釋。凡行苦行，此之眾內，或有食菜，或有食荑，或食尼拘陀樹枝者，或食頭拘羅樹枝者，或食迦尼迦羅枝者，或復止食一樹之枝。或食牛糞，或食麻滓雜果藕根，或食雜種諸樹軟枝，或復飲水而用活命。或如蜣螂而自活命，或復有如獐鹿食草而以活命。或有立地而用稱心，或有坐地而稱消適，或食四口食而活命。或復有持麻作衣者，或黑羊毛而作衣者，或草作衣，或以野蠶綿作于衣，或龍鬚草以用作衣，或以莎草持作于衣，或鹿皮作，或以故破皮作衣者，或亂髮作，或毛𣯊作，或以死人幡作于衣，或糞掃衣。或復裸形臥蕀刺上，或臥板上，或臥株上，或臥杵上。或覆住于尸陀林中，或住蟻垤猶如蛇居，或住露地，或復入水

現代漢語譯本：跋伽婆仙人看到那兩棵樹在同一夜消失不見后，心中非常憂愁，失落低頭，思考著說：『難道是我衰老的時候到了，相貌出現了變化，或者還有更不好的事情要發生嗎？』菩薩看到跋伽仙人如此憂愁低頭，悶悶不樂，就慢慢走到他身邊，對仙人說：『尊者！您為何臉色憂愁，低頭坐著呢？』 當時，那位仙人回答菩薩說：『善童子！我住的地方，從前有兩棵金樹，從地裡長出來，那樹高大挺拔，美麗壯觀。我看到那兩棵樹，現在忽然不見了，因為它們消失了，所以我現在憂愁，心裡不高興，就這樣低頭思考坐著。』菩薩就問那位仙人說：『尊者！那兩棵樹出現多久了？』仙人回答說：『到現在已經二十九年了。』菩薩又問：『那兩棵樹消失多久了？』仙人回答說：『昨天半夜的時候，才消失不見的。』菩薩就對那位仙人說：『那兩棵樹，是因為我的福報而生出來的，如果我將來要做轉輪聖王，我會在這個地方，建造一個美好的園林；我現在既然已經捨棄世俗出家了，因為這個原因，那兩棵樹昨夜就消失不見了。因為這個緣故，尊者！您不要再自己憂愁了。』 當時，菩薩被所有仙人圍繞著，走在前面，到了他們居住的地方，隨意觀看各種坐禪、苦行、精進求道的地方。當時，林中有一位仙人，一直修苦行，在菩薩後面，跟隨而行。 當時，菩薩進入林中，到了仙人居住的地方后，東西南北地觀看那裡，觀察他們的行、住、坐、臥，苦行的地方，想要找到他們最好的修行之處，就問那些仙人說：『我剛開始修行，求道不久，所以我想請教各位仙人！希望你們能如實地為我解說。你們的修行方法，我以前沒有見過。你們展示出來，為我講解，我聽了之後，會如法奉行。這裡追求真理的修行者，像你們這樣苦行，我也會照著做。』那些仙人回答菩薩說：『您問我們所有的苦行和求道方法，我們會依次為您解釋。凡是修行苦行的人，這裡面，有的吃蔬菜，有的吃稗子，有的吃尼拘陀樹的枝條，有的吃頭拘羅樹的枝條，有的吃迦尼迦羅樹的枝條，有的只吃一種樹的枝條。有的吃牛糞，有的吃麻渣、雜果、藕根，有的吃各種樹的嫩枝，有的只喝水來維持生命。有的像蜣螂一樣生活，有的像獐鹿一樣吃草來維持生命。有的站著來使自己舒適，有的坐著來使自己舒適，有的吃四口食物來維持生命。有的用麻來做衣服，有的用黑羊毛來做衣服，有的用草來做衣服，有的用野蠶絲來做衣服，有的用龍鬚草來做衣服，有的用莎草來做衣服，有的用鹿皮來做衣服，有的用破舊的皮革來做衣服，有的用亂髮來做衣服，有的用毛氈來做衣服，有的用死人的幡來做衣服，有的用糞掃衣。有的裸著身體睡在荊棘上，有的睡在木板上，有的睡在樹樁上，有的睡在杵上。有的住在墳地裡，有的住在蟻穴里像蛇一樣，有的住在露天，有的進入水中。

English version: When the ascetic Bhargava saw that the two trees had disappeared in the same night, he was greatly worried, dejected, and lowered his head, thinking: 'Could it be that my time of decline has come, that my appearance has changed, or that something even worse is about to happen?' The Bodhisattva, seeing Bhargava so worried, dejected, and unhappy, slowly approached him and said to the ascetic: 'Venerable one! Why do you look so worried and sit with your head lowered?' At that time, the ascetic replied to the Bodhisattva: 'Good child! In this place where I live, there used to be two golden trees that grew out of the ground. Those trees were tall and magnificent, beautiful to behold. I saw those trees, and now they have suddenly disappeared. Because they are gone, I am now worried and unhappy, and so I sit here with my head lowered, thinking.' The Bodhisattva then asked the ascetic: 'Venerable one! How long ago did those two trees appear?' The ascetic replied: 'It has been twenty-nine years since they appeared.' The Bodhisattva then asked: 'How long has it been since those trees disappeared?' The ascetic replied: 'They disappeared last night at midnight.' The Bodhisattva then said to the ascetic: 'Those two trees were born because of my merit and blessings. If I were to become a Chakravartin king in the future, I would build a beautiful garden in this place. Now that I have renounced the world and become a monk, for this reason, those trees disappeared last night. Because of this, Venerable one! Do not worry yourself anymore.' At that time, the Bodhisattva, surrounded by all the ascetics, walked ahead to the place where they lived, freely observing the various places for meditation, ascetic practices, and diligent pursuit of the Way. At that time, there was an ascetic in the forest who was constantly practicing asceticism, following behind the Bodhisattva. At that time, the Bodhisattva entered the forest and, having arrived at the place where the ascetics lived, looked around in all directions, observing their walking, standing, sitting, and lying down, and the places where they practiced asceticism, wanting to find the best place for their practice. He then asked the ascetics: 'I have just begun my practice and have not been seeking the Way for long, so I would like to ask you, venerable ascetics! I hope you can explain it to me truthfully. I have never seen your methods of practice before. Please show them to me and explain them to me. After I have heard them, I will practice them accordingly. Those who seek truth here, like your ascetic practices, I will also follow.' The ascetics replied to the Bodhisattva: 'You ask us about all the ascetic practices and methods of seeking the Way, and we will explain them to you in order. Among those who practice asceticism, some eat vegetables, some eat millet, some eat the branches of the banyan tree, some eat the branches of the head-kura tree, some eat the branches of the kanikara tree, and some eat only the branches of one tree. Some eat cow dung, some eat hemp residue, mixed fruits, and lotus roots, some eat the tender branches of various trees, and some live by drinking only water. Some live like dung beetles, and some live by eating grass like deer. Some stand to make themselves comfortable, some sit to make themselves comfortable, and some eat four mouthfuls of food to sustain themselves. Some use hemp to make clothes, some use black sheep's wool to make clothes, some use grass to make clothes, some use wild silkworm silk to make clothes, some use dragon's beard grass to make clothes, some use sedge grass to make clothes, some use deer skin to make clothes, some use old, broken leather to make clothes, some use tangled hair to make clothes, some use felt to make clothes, some use the banners of the dead to make clothes, and some use rags. Some lie naked on thorns, some lie on wooden boards, some lie on tree stumps, and some lie on pestles. Some live in cemeteries, some live in anthills like snakes, some live in the open, and some enter the water.'

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。或復事火，或逐日轉。或舉兩手，安然立住，或地蹲坐，或不洗梳，身坌塵土。或復[肆-聿+累]髻，或拔頭髮，或拔髭髯。然我等輩，以如是行，自住持己，次或觀時，思惟而行。或復愿欲求生天上，或復有欲求生人間，以苦行故，然後其身，始得安樂。所以者何？求法甚難，要修苦行，以為根本。』而說偈言：

「『如是修習苦行時，　　自有三十三天報， 苦行精進后得樂，　　是故苦為諸樂因。』

「爾時，菩薩雖聞諸仙如是苦行，而眼未見其法極處，心不喜歡，而知此言未是真善，還緩聲報彼仙人言：『我今觀看，汝法雖有，然苦須滅，而後果報，更無所去，唯當生天。又其一切諸天宮殿，所有果報，是無常法，以行如上少果報故，如是苦行，既須捐舍所愛親族，復去世間一切諸樂，行於苦行遠離諸樂，以求樂故，乃更入于大牢獄中。』而說偈言：

「『汝舍愛親及世樂，　　行於苦行欲生天， 雖復謂言此出升，　　不覺未來還入獄。』

「爾時菩薩說此偈已，復作是言：『若當有人為苦逼身，悕求勝處欲生天上，以天中受五欲樂故，不知厭離，于未來世，不免煩惱之所患害。彼等仙人！以苦行故，還求大苦，是諸眾生，命終之時，見大怖故，求后好生，以求生故，還復不離於彼無常。所以者何？何處世間，有諸恐怖，還復染著彼之處所，以於此世苦切逼故，求欲生天受於樂故，悕望渴仰，愿求生彼，所作未辦，還復墮于無利益處，而亦不求厭離苦行，亦不求離苦身之法，欲覓勝處過天上樂。若有智人，離此五欲，漸漸須覓勝上之處，如足步前，以證勝處，更須求過彼最勝處。若其苦身以得法者，此苦身法是名非法。若苦身故天上得樂，是因行法得於非法。但此身動，由心故行，是故應當先調於心，莫苦其身。』而說偈言：

「『此身動時由心轉，　　應先調心莫苦身， 身如木石無所知，　　何故隨心而困體？』

「爾時菩薩復作是言：『若前所說，因於斷食當得福者，其野獸等應得大福。又復貧人，以其先業果報微淺，不深植故資財乏少，猶如世間無功德人，常求地上一切神祇功德之水，以澡浴身，望應得於如心所愿，其事不然

現代漢語譯本：『他們有的反覆用火燒灼身體，有的追逐著太陽轉圈。有的舉起雙手，安然站立，有的蹲坐在地上，有的不洗漱梳頭，身上沾滿塵土。有的又把頭髮盤成高髻，有的拔掉頭髮，有的拔掉鬍鬚。然而我們這些人，用這樣的行為，自己約束自己，有時觀察時機，思考後才行動。有的又希望求生到天上，有的又希望求生到人間，因為苦行的緣故，然後他們的身體，才得到安樂。這是為什麼呢？因為求法非常困難，必須修行苦行，作為根本。』於是說了偈語： 『像這樣修習苦行時，自然有三十三天的果報，苦行精進之後得到快樂，所以苦是各種快樂的原因。』 『那時，菩薩雖然聽到各位仙人這樣苦行，但是眼睛沒有看到這種修行方法的極致之處，心裡不喜歡，而且知道這些話不是真正的善法，於是放緩聲音回答那些仙人說：『我如今觀察，你們的修行方法雖然有，但是苦必須消除，而最終的果報，也無處可去，只能是生到天上。而且所有天上的宮殿，所有的果報，都是無常的，因為修行了上面所說的少許果報，這樣的苦行，既要拋棄所愛的親人，又要離開世間的一切快樂，修行苦行遠離各種快樂，爲了求得快樂，反而進入更大的牢獄之中。』於是說了偈語： 『你們捨棄所愛的親人和世間的快樂，修行苦行想要生到天上，雖然說這是向上陞遷，卻不覺得未來還會再次進入牢獄。』 『那時菩薩說完這偈語后，又說：『如果有人被痛苦逼迫身體，希望得到更好的去處，想要生到天上，因為天上有五欲的快樂，不知道厭離，在未來的世間，免不了煩惱的禍害。各位仙人！因為苦行的緣故，反而求得更大的痛苦，這些眾生，在生命終結的時候，看到巨大的恐懼，爲了求得好的來生，因為求生的緣故，還是不能離開無常。這是為什麼呢？因為世間哪裡有恐懼，反而會執著于那個地方，因為在這個世間被痛苦逼迫，爲了求生到天上享受快樂，渴望仰慕，希望求生到那裡，所做的事情沒有完成，反而墮落到沒有利益的地方，而且也不尋求厭離苦行，也不尋求脫離苦身的方法，想要尋找勝過天上快樂的地方。如果有智慧的人，離開這五欲，應該逐漸尋找更勝一籌的地方，就像腳向前邁步一樣，爲了證明更勝一籌的地方，更需要尋求超越那個最勝的地方。如果身體受苦而得到法，這種苦身之法就叫做非法。如果因為身體受苦而在天上得到快樂，這是因為修行了法而得到非法。但是這個身體的行動，是由心來決定的，所以應當先調伏自己的心，不要讓身體受苦。』於是說了偈語： 『這個身體的行動是由心來轉動的，應該先調伏自己的心，不要讓身體受苦，身體就像木頭石頭一樣沒有知覺，為什麼還要隨著心意而困擾身體呢？』 『那時菩薩又說：『如果像前面所說，因為斷食而得到福報，那麼野獸等應該得到更大的福報。而且貧窮的人，因為他們先前的業報果報微薄淺薄，沒有深深地種下善根，所以資財缺乏，就像世間沒有功德的人，常常求取地上一切神祇功德的水，用來洗浴身體，希望能夠得到如自己所愿，但事情不是這樣的。』

English version: 'Some repeatedly burn their bodies with fire, others chase the sun in circles. Some raise both hands and stand still, others squat on the ground, some do not wash or comb their hair, their bodies covered in dust. Some again pile their hair into a high bun, others pull out their hair, others pull out their beards. However, we, such people, restrain ourselves with such actions, sometimes observing the time, thinking before acting. Some also wish to be reborn in heaven, others wish to be reborn in the human realm, and because of ascetic practices, their bodies then find peace. Why is this? Because seeking the Dharma is very difficult, one must practice asceticism as the foundation.' Then he spoke a verse: 'When practicing asceticism in this way, one naturally receives the reward of the thirty-three heavens, after diligent asceticism, one obtains happiness, therefore suffering is the cause of all happiness.' 'At that time, although the Bodhisattva heard the various ascetics speak of such ascetic practices, his eyes had not seen the ultimate point of this method, his heart did not like it, and he knew that these words were not truly good. So he slowed his voice and replied to those ascetics, saying: 'I now observe that although your methods exist, suffering must be eliminated, and the final reward has nowhere to go but to be born in heaven. Moreover, all the palaces in heaven, all the rewards, are impermanent. Because you have practiced the aforementioned small rewards, such ascetic practices require abandoning loved ones, leaving all the pleasures of the world, practicing asceticism away from all pleasures, and in order to seek pleasure, you are instead entering a larger prison.' Then he spoke a verse: 'You abandon loved ones and worldly pleasures, practicing asceticism to be born in heaven, although you say this is ascending, you do not realize that you will enter prison again in the future.' 'At that time, after the Bodhisattva spoke this verse, he said again: 'If someone is forced by suffering, hoping for a better place, wanting to be born in heaven, because there are five desires in heaven, not knowing to be weary of them, in the future world, they cannot avoid the harm of afflictions. You ascetics! Because of ascetic practices, you seek even greater suffering. When these beings reach the end of their lives, they see great fear, and in order to seek a good rebirth, because of seeking rebirth, they still cannot leave impermanence. Why is this? Because wherever there is fear in the world, one will become attached to that place. Because one is forced by suffering in this world, in order to seek birth in heaven to enjoy pleasure, one yearns and hopes to be born there. What one has done is not completed, and one falls into a place of no benefit, and one does not seek to be weary of ascetic practices, nor does one seek a way to escape the suffering body, wanting to find a place that surpasses the pleasure of heaven. If a wise person leaves these five desires, they should gradually seek a superior place, just like taking a step forward, in order to prove a superior place, one needs to seek beyond that most superior place. If one obtains the Dharma through suffering the body, this method of suffering the body is called non-Dharma. If one obtains pleasure in heaven because of suffering the body, this is obtaining non-Dharma by practicing Dharma. But the movement of this body is determined by the mind, so one should first tame one's mind, and not make the body suffer.' Then he spoke a verse: 'The movement of this body is turned by the mind, one should first tame the mind and not make the body suffer, the body is like wood and stone, without awareness, why should one trouble the body according to the mind?' 'At that time, the Bodhisattva said again: 'If, as mentioned before, one obtains blessings by fasting, then wild animals should obtain greater blessings. Moreover, poor people, because their previous karmic rewards are meager and shallow, and they have not deeply planted good roots, their wealth is lacking, just like people in the world without merit, who often seek the water of merit from all the deities on earth to bathe their bodies, hoping to obtain what they wish, but it is not so.'

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。』

「爾時，彼諸苦行師等白菩薩言：『明智仁者！仁於此處，見何等患？』菩薩答彼苦行師言：『汝今行此苦行之事，後日還來入此有處。』其苦行師，復更詳共問菩薩言：『我此處有如是法行。』菩薩報言：『云何得知如此苦行還入有處？汝等此行，非究竟入、非無畏處。』

「時苦行師復更重白于菩薩言：『大德仁者！唯愿仁者莫作如是說。我今此居，所行道路，是無畏處，有大功德，若人依此道路行者，舍此惡形，得勝妙身。』

「菩薩報言：『雖舍惡形后得妙身，而實未是離有之法。因今苦身，得於後身，然彼後身，亦未離苦。所以者何？雖復行於多種苦行，望欲求樂而不離苦。』其苦行師，復更執理，白菩薩言：『仁者不然，不以苦行后還得苦，但以我等苦此身故，後世決定得於快樂。』菩薩復答：『如此之言亦是無智。何以故？譬如有人，欲求于利，不知其內而有大失。以知失故，欲求利者，此非智人。』

「爾時，彼有一婆羅門，在於眾中高聲唱言：『希有希有！此之王子，是真實智。譬如有人，得美飲食，而和雜毒，誰樂欲啖？如是此事，后雖得樂，而未離於有為生老病死之法，此豈非是還求後生？』

「爾時菩薩復作是言：『苦苦世間，憎死命鬼，復求後生，此大癡騃。』苦行師言：『善哉王子！仁慎莫深諦觀此行，此行過去無量大德，共行此行，此之居處，往昔無量諸王仙等，百千萬億，行此苦行，而共求於後世之樂。』菩薩又言：『如汝今言千萬歲者，希有大癡！嗚呼妄語！此處大德，以苦行故，分別境界，求後世樂，于未來世，受生死有，不曾知足，于煩惱中，不作所作，展轉其中，以其世間求於樂故，反多得苦。』

「時，苦行師復作是言：『仁者王子！此境界主，𥧌(亡私反)洟(陀利反)羅城，其王欲作無遮之會，祭祀諸天，殺害眾生，其數不少，求后受樂。』菩薩復言：『凡以殺害而得法者，可名行乎？』其苦行師，又復白言：『我相承來，祭祀諸天法用如是。』菩薩報言：『何有苦他名為法也？有塵坌身，還將塵拭，能得凈乎？有血涂身，還以血洗，豈能得凈？有行非法，當得於法，無有是處。』苦行師言：『實有是處。』菩薩又言：『有何因緣？』苦行師言：『依韋陀論，往仙所說

現代漢語譯本：當時，那些苦行者對菩薩說：『明智的仁者！您在這裡，看到了什麼禍患？』菩薩回答那些苦行者說：『你們現在做這些苦行的事情，將來還會回到這個有生之處。』那些苦行者，又詳細地問菩薩說：『我們在這裡有這樣的修行方法。』菩薩回答說：『你們怎麼知道這樣的苦行還會回到有生之處？你們的這種修行，不是究竟的解脫，也不是無畏的境界。』 當時，苦行者又再次對菩薩說：『大德仁者！希望您不要這樣說。我們現在所居住的地方，所走的道路，是無畏的境界，有很大的功德，如果有人依照這條道路修行，就能捨棄這個醜陋的身體，得到殊勝美妙的身體。』 菩薩回答說：『雖然捨棄了醜陋的身體后得到了美妙的身體，但實際上並沒有脫離有生之法。因為現在的苦身，才得到後來的身體，然而那個後來的身體，也並沒有脫離痛苦。為什麼呢？即使修行多種苦行，希望求得快樂，但仍然沒有脫離痛苦。』那些苦行者，又堅持自己的道理，對菩薩說：『仁者您說的不對，不是因為苦行后還會得到痛苦，而是因為我們苦待這個身體，後世必定會得到快樂。』菩薩又回答說：『這樣的話也是沒有智慧的。為什麼呢？譬如有人，想要得到利益，卻不知道其中有很大的損失。因為知道有損失，還想要得到利益，這不是有智慧的人。』 當時，有一個婆羅門，在人群中高聲說道：『稀有啊稀有！這位王子，真是具有真實的智慧。譬如有人，得到了美味的食物，卻摻雜了毒藥，誰還願意吃呢？像這樣的事情，即使後來得到快樂，但仍然沒有脫離有為的生老病死之法，這難道不是還在追求後生嗎？』 當時，菩薩又說：『苦啊苦啊，世間的人，憎恨死亡，卻又追求後生，真是太愚癡了。』苦行者說：『善哉王子！您不要太深入地觀察這種修行，這種修行過去有無數的大德，都一起修行這種方法，這個居住的地方，過去有無數的國王仙人等，成百上千萬億，都修行這種苦行，而一起追求後世的快樂。』菩薩又說：『像你們現在所說的千萬年，真是太愚癡了！唉，真是妄語！這裡的大德，因為苦行，分別境界，追求後世的快樂，在未來的世間，承受生死的輪迴，不曾知足，在煩惱之中，不作應該做的事情，輾轉其中，因為世間追求快樂，反而得到更多的痛苦。』 當時，苦行者又說：『仁者王子！這個境界的主人，𥧌(wáng sī fǎn) 洟(tuó lí fǎn)羅城，他們的國王想要舉行無遮大會，祭祀諸天，殺害眾生，數量不少，以此求得後世的快樂。』菩薩又說：『凡是以殺害而得到法的人，可以稱之為修行嗎？』那些苦行者，又說：『我們相傳下來，祭祀諸天的方法就是這樣。』菩薩回答說：『怎麼會有傷害他人而稱之為法呢？用灰塵弄髒身體，還用灰塵擦拭，能乾淨嗎？用血塗抹身體，還用血清洗，怎麼能乾淨呢？做了非法的事情，會得到法，沒有這樣的道理。』苦行者說：『確實有這樣的道理。』菩薩又說：『有什麼因緣呢？』苦行者說：『依據韋陀論，是過去的仙人所說的。』

English version: At that time, those ascetics said to the Bodhisattva: 'Wise and benevolent one! What suffering do you see here?' The Bodhisattva replied to those ascetics: 'You are now doing these ascetic practices, and in the future, you will still return to this realm of existence.' Those ascetics, further questioned the Bodhisattva in detail: 'We have such methods of practice here.' The Bodhisattva replied: 'How do you know that such ascetic practices will still lead back to the realm of existence? Your practice is not ultimate liberation, nor is it a state of fearlessness.' At that time, the ascetics again said to the Bodhisattva: 'Great virtuous one! We hope you do not say such things. The place where we now reside, the path we walk, is a state of fearlessness, with great merit. If one practices according to this path, they can abandon this ugly body and obtain a superior and wonderful body.' The Bodhisattva replied: 'Although one abandons an ugly body and obtains a wonderful body, in reality, one has not escaped the law of existence. Because of the present suffering body, one obtains a later body, yet that later body has not escaped suffering either. Why is this so? Even if one practices various ascetic practices, hoping to seek happiness, one still has not escaped suffering.' Those ascetics, again insisted on their reasoning, and said to the Bodhisattva: 'Benevolent one, you are wrong. It is not that after ascetic practices one will still receive suffering, but because we afflict this body, we will definitely obtain happiness in the next life.' The Bodhisattva again replied: 'Such words are also without wisdom. Why is this so? For example, if someone wants to gain profit, but does not know that there is a great loss within it. Knowing there is a loss, yet still wanting to gain profit, this is not a wise person.' At that time, there was a Brahmin, who loudly proclaimed in the crowd: 'Rare, rare! This prince truly possesses real wisdom. For example, if someone obtains delicious food, but it is mixed with poison, who would want to eat it? Like this matter, even if one obtains happiness later, one has not escaped the law of conditioned birth, old age, sickness, and death. Isn't this still seeking a future life?' At that time, the Bodhisattva again said: 'Suffering, suffering, the people of the world, hate death, yet seek a future life, this is great foolishness.' The ascetics said: 'Excellent, Prince! You should not observe this practice too deeply. In the past, countless great virtuous ones have practiced this method together. In this place, in the past, countless kings, immortals, and others, hundreds of millions, have practiced this ascetic practice, and together sought happiness in the next life.' The Bodhisattva again said: 'Like what you are saying now, for millions of years, this is great foolishness! Alas, what falsehood! The great virtuous ones here, because of ascetic practices, distinguish realms, seek happiness in the next life, in the future world, they endure the cycle of birth and death, never being satisfied, in the midst of afflictions, not doing what should be done, revolving within it, because the world seeks happiness, they instead obtain more suffering.' At that time, the ascetics again said: 'Benevolent Prince! The master of this realm, the city of 𥧌(wáng sī fǎn) 洟(tuó lí fǎn)ra, their king wants to hold an unrestricted assembly, to sacrifice to the gods, killing many living beings, to seek happiness in the next life.' The Bodhisattva again said: 'Can those who obtain the Dharma through killing be called practitioners?' Those ascetics, again said: 'We have inherited this tradition, the method of sacrificing to the gods is like this.' The Bodhisattva replied: 'How can harming others be called Dharma? If one dirties the body with dust, and then wipes it with dust, can it become clean? If one smears the body with blood, and then washes it with blood, how can it become clean? If one does unlawful things, and then obtains the Dharma, there is no such principle.' The ascetics said: 'Indeed, there is such a principle.' The Bodhisattva again said: 'What is the reason?' The ascetics said: 'According to the Vedas, it is what the past immortals said.'

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。』菩薩又言：『此是何義？』苦行師言：『若有諸人，祭祀諸天，是名為法。』

「菩薩又言：『我且問汝世間近法，若人殺羊，祭祀天已，得如法者，何故不殺所愛親族而祭祀天？是故我知殺羊祭祀，無有功德。汝行雜法，意欲如是。』

「爾時，菩薩遙見去此坐處不遠，有一叢樹，如尸陀林，菩薩見已，告彼苦行諸師等言：『尊者但看彼地處所，名何苦行？而彼林下，或有死屍，諸鳥所食；或有死屍，白骨而聚，今者現見。或有死屍，以火焚燒，成一聚骨；或有死屍，懸著樹上；或有死屍，被其眷屬之所殺害，莊嚴其座，依法而葬，後生慚愧。或有死屍，眷屬圍繞，相送來向尸陀林中，安置於地訖還歸舍。』其苦行師，又復更言：『仁者王子！然其彼處尸陀林者，四輩共同，無有簡選，平等施身，福德之地，名為曠野。此處地方，佈施身者，不用苦力，速生天上，求世勝處，速得受樂。或有仁者，投身絕崖，或燒或施，而生天上。』

「菩薩復言：『若當如是修行行者，后求富貴，嗚呼大癡！嗚呼無常！而求後世，多有怨仇，求后富貴，嗚呼大苦！還求大苦！彼等癡愚，無智之人，入大火聚，入大蛇口。』菩薩如是辯才之舌，向諸仙人，說解脫言，作微妙語，如是說時，日將向沒。

「是時菩薩，還彼仙人所居之處，一夜停宿，後日天曉，更余處行。彼等諸仙，隨菩薩后，次第而行。

「爾時，菩薩少時行已，見彼諸仙隨後而行。菩薩見已，即便依一樹下而坐，彼等諸仙，圍繞菩薩，或坐或立。

「是時彼諸眾仙之中，最老仙人，向于菩薩，生希有心，而白之言：『仁者王子！自汝來至我所住處，時彼地方而自莊嚴。仁者出已，彼處如今即成曠野，以是義故，唯愿仁者！莫舍於我所坐之處。何以故？凡人慾得疾生天上，在此福地而修行者，不久即生，向于天上。是故仁者！不應舍此如是微妙先聖所行清凈之所而行余處。』而說偈言：

「『仁來我林威德嚴，　　今去忽然成曠野， 是故不應相棄背，　　如人愛命莫捨身

現代漢語譯本：菩薩又說：『這是什麼意思？』苦行師說：『如果有人祭祀諸天，這就被稱為法。』 現代漢語譯本：菩薩又說：『我且問你世間近法，如果有人殺羊，祭祀天后，就得到如法的結果，為什麼不殺自己所愛的親人來祭祀天呢？因此我知道殺羊祭祀，沒有任何功德。你們修行雜法，心意就是這樣。』 現代漢語譯本：當時，菩薩遠遠看見離他們坐的地方不遠，有一片樹林，像尸陀林一樣。菩薩看見后，告訴那些苦行師們說：『各位尊者，請看那個地方，叫什麼苦行？在那片樹林下，有的屍體被鳥吃；有的屍體，只剩下白骨堆積；現在都能看見。有的屍體，被火焚燒，成了一堆骨頭；有的屍體，懸掛在樹上；有的屍體，被他們的親屬殺害，裝飾他們的座位，按照法度埋葬，死後感到慚愧。有的屍體，被親屬圍繞，送往尸陀林中，安置在地上后就回家了。』那些苦行師又說：『仁者王子！那個尸陀林，是四種人共同的地方，沒有選擇，平等地施捨身體，是福德之地，被稱為曠野。這個地方，佈施身體的人，不用費力，很快就能升到天上，求得世間殊勝之處，很快就能享受快樂。有的人，投身懸崖，或者焚燒或者施捨，就能升到天上。』 現代漢語譯本：菩薩又說：『如果像這樣修行的人，後來追求富貴，唉，真是太愚癡了！唉，真是無常啊！而追求後世，會有很多怨仇，追求後世的富貴，唉，真是太痛苦了！還是在追求大痛苦！他們這些愚癡，沒有智慧的人，是進入大火堆，進入大蛇口。』菩薩用他辯才的舌頭，向那些仙人，說解脫的道理，說微妙的語言，這樣說的時候，太陽快要落山了。 現代漢語譯本：這時，菩薩回到那些仙人居住的地方，住了一夜，第二天早上，又到其他地方去。那些仙人，跟在菩薩後面，依次而行。 現代漢語譯本：當時，菩薩走了一小段路后，看見那些仙人跟在後面。菩薩看見后，就坐在一棵樹下，那些仙人，圍繞著菩薩，有的坐著，有的站著。 現代漢語譯本：這時，那些仙人之中，最老的仙人，對菩薩產生了稀有的敬意，對他說：『仁者王子！自從你來到我們居住的地方，那個地方就變得莊嚴。你離開后，那個地方現在就成了曠野，因為這個緣故，希望你不要離開我們坐的地方。為什麼呢？凡是想快速升到天上的人，在這個福地修行，不久就能升到天上。所以，你不應該離開這個如此微妙，先聖修行過的清凈之地，而到其他地方去。』並說了偈語： 現代漢語譯本：『你來我們林中，威德莊嚴，現在離開，忽然變成曠野，所以不應該互相拋棄，就像人愛惜生命不應該捨棄身體一樣。』

English version: The Bodhisattva then said, 'What does this mean?' The ascetic replied, 'If people offer sacrifices to the gods, that is called Dharma.' English version: The Bodhisattva then said, 'Let me ask you about the Dharma of this world. If someone kills a sheep and offers it to the gods, and that is considered righteous, why not kill their beloved relatives to offer to the gods? Therefore, I know that killing sheep for sacrifice has no merit. You practice mixed Dharma with such intentions.' English version: At that time, the Bodhisattva saw a grove of trees not far from where they were sitting, like a charnel ground. Upon seeing this, the Bodhisattva said to the ascetics, 'Venerable ones, look at that place. What kind of ascetic practice is that? Under those trees, some corpses are being eaten by birds; some corpses are just piles of white bones; we can see it now. Some corpses are burned by fire, becoming a pile of bones; some corpses are hanging on trees; some corpses are killed by their relatives, who decorate their seats, bury them according to the Dharma, and feel ashamed after death. Some corpses are surrounded by relatives, sent to the charnel ground, placed on the ground, and then the relatives return home.' The ascetics then said, 'Kind Prince! That charnel ground is a place shared by four kinds of people, without selection, where bodies are given equally. It is a place of merit, called a wilderness. In this place, those who give their bodies do not need to exert effort, and they quickly ascend to heaven, seeking the best place in the world, and quickly enjoy happiness. Some people throw themselves off cliffs, or burn themselves, or give themselves away, and ascend to heaven.' English version: The Bodhisattva then said, 'If those who practice like this later seek wealth and honor, alas, how foolish! Alas, how impermanent! And seeking the next life will bring many enemies. Seeking wealth and honor in the next life, alas, how much suffering! They are still seeking great suffering! Those foolish and ignorant people are entering a great fire pit, entering the mouth of a great snake.' The Bodhisattva, with his eloquent tongue, spoke to the immortals about liberation, using subtle language. As he spoke, the sun was about to set. English version: At this time, the Bodhisattva returned to the place where the immortals lived, stayed overnight, and the next morning, went to another place. Those immortals followed behind the Bodhisattva, one after another. English version: At that time, after the Bodhisattva had walked for a short while, he saw those immortals following behind. Upon seeing this, the Bodhisattva sat down under a tree, and those immortals surrounded the Bodhisattva, some sitting, some standing. English version: At this time, among those immortals, the oldest immortal, with a rare respect for the Bodhisattva, said to him, 'Kind Prince! Since you came to our place, that place has become adorned. After you left, that place has now become a wilderness. For this reason, we hope that you will not leave the place where we are sitting. Why? Anyone who wants to quickly ascend to heaven, by practicing in this blessed place, will soon ascend to heaven. Therefore, you should not leave this subtle and pure place where the ancient sages practiced, and go to another place.' And he spoke a verse: English version: 'When you came to our forest, it was adorned with your majestic virtue. Now that you are leaving, it suddenly becomes a wilderness. Therefore, we should not abandon each other, just as a person who cherishes life should not abandon their body.'

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。』

「爾時，諸仙說是偈已，即更白言：『仁者王子！今在此處，得不見於無有恩義鄙惡人乎？或見墮于雜行之人，或復見於不凈行人？若不如是，仁者何故不樂於我所居停處？我等諸仙，欲隨仁者作于善友，隨順不逆，奉教隨行，欲共仁者求勝妙處，假使歲星共仁者居，猶得勝處，何況我等苦行諸仙。』

「爾時菩薩，得彼諸仙上首請欲同求解脫，見其意已，即說自心本所誓願，兼復讚歎彼等苦行一切諸仙，而語之言：『仁者諸仙！今者已得無礙之辯，而身久來習行如法，內心凈故，能于未曾所識人邊，生大殷重敬念之心。今若欲舍，猶如親愛，乃生大愁。其事雖然，但仁者輩所求之法，為生天果，我不然也。我今乃欲志求解脫，不欲取有。我之意願，決定如是。我心既觀如是相已，見於汝等所居之處，心不願樂，一欲求還，一欲求去，此二甚遠。然我亦非不樂此處，又亦不復憎疾他人，亦非見於他人過咎，而不住此舍背行也。然汝等輩！皆住於法，隨昔仙聖有所言說，汝等一切，皆悉已得大仙之法。』是時彼等諸仙人，見菩薩所求解脫勝上，于菩薩所更生殷重愛敬心想。

「爾時，彼眾其中有一梵志仙人，恒臥灰中，或編椽上，身著死屍，糞掃衣服，耳目青黃，鼻長身白，手執軍持。聞菩薩說如是語已，向菩薩面，歡喜以報嘆菩薩言：『仁者所語，極大微妙，最上誓願。汝今乃能年少之時，未受五欲，見諸過患，若不渴仰欲生天者，豈能得知天上後患，如是觀已而求解脫，彼人不久，便得解脫。若當仁者，有如是意，決定欲求彼解脫者，汝今宜應速疾而行。去此不遠，有一仙人住止之所，名日穿藏，彼有一仙，名阿羅邏，彼仙已得決定正智清凈之眼。仁者可至彼邊咨問，應聞至真方便行路。仁者若聞此之方便，必至彼真，如我意觀仁者所見，必過於彼。如今仁者，心想及身，一切相貌，決定當度諸智彼岸，勝於往昔諸仙人等未曾證者，今悉得之。』

「爾時，菩薩報彼梵志仙人等言：『愿如仁者所述可也。』

「是時菩薩舍彼仙人慇勤勸請，背之而行，意欲向于阿羅邏所。而有偈說：

「『摩訶釋種聖王子，　　善巧美語慰諸仙， 決欲前向羅邏邊，　　所有諸仙還自住

現代漢語譯本 『這時，眾仙人說完偈頌后，又稟告說：『仁者王子！如今您在這裡，難道沒有見到那些無情無義、卑鄙惡劣的人嗎？或者見到那些行為不端的人，或者見到那些行為不檢點的人？如果不是這樣，仁者您為何不喜歡在我們居住的地方停留呢？我們這些仙人，想要跟隨仁者做您的善友，順從而不違逆，奉行您的教誨，想要和仁者一起尋求殊勝美好的地方，即使歲星和仁者同住，也能得到殊勝之處，更何況我們這些苦行的仙人呢。』 『這時，菩薩得到那些仙人首領的請求，想要一同求解脫，看到他們的心意后，就說出自己內心本來的誓願，並且讚歎他們這些苦行的仙人，對他們說：『各位仁者仙人！如今我已經得到了無礙的辯才，而且身體長久以來都按照佛法修行，內心清凈，所以能夠對從未認識的人，產生非常慇勤恭敬的念頭。現在如果要捨棄，就像捨棄親愛的人一樣，會產生很大的憂愁。事情雖然如此，但是各位所追求的法，是爲了得到生天的果報，我卻不是這樣。我現在想要立志求解脫，不想要執著于有。我的意願，是如此決定的。我的心既然觀察到這樣的情況，看到你們居住的地方，心裡就不願意喜歡，一心想要回去，一心想要離開，這兩種想法相差很遠。然而我也不是不喜歡這裡，也不是憎恨其他人，也不是看到別人的過錯，才不住在這裡離開的。但是你們這些人！都安住在佛法中，遵循過去聖賢所說的話，你們一切都已得到了大仙的修行方法。』這時，那些仙人們，看到菩薩所求解脫的殊勝，對菩薩更加產生了慇勤愛敬的心念。 『這時，他們之中有一位婆羅門仙人，經常睡在灰燼中，或者睡在編好的椽子上，身上穿著死屍的衣服，糞掃的衣服，耳朵和眼睛青黃色，鼻子長，身體白色，手裡拿著軍持。聽到菩薩說這樣的話后，面向菩薩，歡喜地讚歎菩薩說：『仁者所說的話，極其微妙，是最上的誓願。您現在年紀輕輕，還沒有享受五欲，就看到了其中的過患，如果不渴望想要生天，又怎麼能知道天上的後患呢？像這樣觀察后而求解脫，那個人不久，就會得到解脫。如果仁者，有這樣的想法，決定想要尋求解脫，您現在應該趕快離開這裡。離這裡不遠，有一個仙人居住的地方，名叫日穿藏，那裡有一位仙人，名叫阿羅邏，那位仙人已經得到了決定正智清凈的眼睛。仁者可以到他那裡請教，應該能聽到最真實方便的修行道路。仁者如果聽到這個方便，必定能到達真理，依我看來，仁者所見，必定會超過他。如今仁者的心念和身體，一切相貌，必定會度過智慧的彼岸，勝過以往那些仙人沒有證得的境界，現在都能得到。』 『這時，菩薩回答那位婆羅門仙人說：『希望如仁者所說的那樣。』 『這時，菩薩捨棄了那些仙人的慇勤勸請，背離他們而行，想要前往阿羅邏那裡。並且有偈頌說：』 『摩訶釋迦族的聖王子，善巧地用美妙的語言安慰了眾仙人，決心前往阿羅邏那裡，所有的仙人仍然住在原地。』

English version 'At that time, after the various immortals had spoken the verses, they further said: 『Benevolent Prince! Now that you are here, have you not seen those who are ungrateful, mean, and vile? Or have you seen those who engage in impure conduct, or those who are unclean in their actions? If not, why are you not pleased to stay in our dwelling place? We immortals wish to follow you as good friends, compliant and not rebellious, to follow your teachings, and to seek with you the most excellent places. Even if the planet Jupiter were to dwell with you, it would be an excellent place, how much more so with us, the ascetic immortals.』 'At that time, the Bodhisattva, having received the request from the leaders of the immortals to seek liberation together, and seeing their intentions, spoke of his own original vows and praised the ascetic practices of all the immortals, saying to them: 『Benevolent immortals! Now I have attained unobstructed eloquence, and my body has long practiced the Dharma. Because my mind is pure, I can generate great respect and reverence for those I have never known. If I were to abandon this now, it would be like abandoning a loved one, and great sorrow would arise. Although this is so, the Dharma that you seek is for the fruit of rebirth in heaven, but that is not my goal. I now wish to aspire to liberation, not to cling to existence. My intention is firmly set. Since my mind has observed this, and seeing your dwelling place, my heart does not wish to stay, but rather wishes to return and to leave. These two desires are far apart. However, it is not that I dislike this place, nor do I hate others, nor do I see the faults of others that I do not stay here and depart. But you all abide in the Dharma, following the words of the ancient sages. You have all attained the methods of great immortals.』 At that time, those immortals, seeing the Bodhisattva』s aspiration for the supreme liberation, generated even greater respect and reverence for the Bodhisattva. 'At that time, among the assembly, there was a Brahmin immortal who constantly slept in ashes, or on woven rafters, wearing the clothes of the dead, or clothes made of discarded rags, with blue-yellow eyes and ears, a long nose, a white body, and holding a water pot in his hand. Having heard the Bodhisattva speak these words, he faced the Bodhisattva, joyfully praising him, saying: 『What you have said, benevolent one, is extremely profound, the most supreme vow. You, now in your youth, have not yet indulged in the five desires, and have seen their faults. If you do not thirst for rebirth in heaven, how could you know the future suffering of heaven? Having observed this and seeking liberation, that person will soon attain liberation. If you, benevolent one, have such an intention, and are determined to seek that liberation, you should now depart quickly. Not far from here, there is a dwelling place of an immortal, named Sun-Piercing-Cave, and there is an immortal there named Arada. That immortal has already attained the pure eye of decisive right knowledge. You, benevolent one, can go to him and inquire, and you should hear the most true and expedient path of practice. If you hear this expedient path, you will surely reach the truth. As I see it, what you have seen will surely surpass him. Now, your mind and body, and all your appearances, will surely cross the shore of wisdom, surpassing the achievements of those immortals of the past who have not attained it, but now you will attain it.』 'At that time, the Bodhisattva replied to the Brahmin immortal and others, saying: 『May it be as you have said.』 'At that time, the Bodhisattva abandoned the earnest entreaties of those immortals, turned his back on them, and set out towards Arada. And there was a verse that said:' 'The holy prince of the Shakya clan, skillfully comforted the immortals with beautiful words, determined to go to Arada, while all the immortals remained in their places.'

---

。』

佛本行集經王使往還品第二十五上

「爾時，國師大婆羅門及一大臣，二人齊共受凈飯王悲哀瀝淚啼號敕已，即便整備賢善好車駕馭而立，奉承大王威德勢力，從所住城迦毗羅出，出已尋逐菩薩腳跡，速疾而行，漸漸至於彼跋伽婆仙人住處。其跋伽婆，遙見使來漸將向近，即起前迎，而口唱言：『善來仁者！云何忽屈來到此間？愿且訊息，少時停止，此草鋪上解歇暫坐，我當具辦甘果冷水，隨意飲食。』時二使人，即便頂禮彼跋伽婆仙人之足，禮已卻退坐於一面，坐安隱已，其跋伽婆，種種慰勞王二使人。

「爾時，大臣即便逆止跋伽婆，語而問之言：『大仙尊師！我等今被彼甘蔗種大凈飯王敕命而來，我身即是彼王大臣。』指國師示：『此是彼王國之尊師大婆羅門。彼甘蔗王，有一太子，字悉達多。以畏生老病死之故，欲求解脫，舍宮入山，傳聞道其已至此處，我等求彼故來至此。』作是語已，跋伽婆仙即便報彼二使人言：『實有此事，然其修臂功德具足勝上丈夫，曾至此處，至此處已，而問於我所修行法，我依實說，彼既知已即云：「此雖勝於人間，其後還來入生死中，非是究竟解脫之處。」嫌故舍去，欲求出離解脫生死，今者進向于阿羅邏仙人居所。』而說偈言：

「『修臂丈夫功德具，　　至此聞我法非真， 欲求至極大涅槃，　　揹我今向阿藍所。』

「爾時二使，大臣、國師婆羅門等，聞跋伽婆仙人語已，以至孝心於凈飯王殷重敬故，不覺疲乏，無有懈倦，不食甘果，不飲水漿，依跋伽婆仙人之語，即共相尋向菩薩所。彼等漸至到菩薩邊，遙見菩薩在於林中，於一樹下，鋪草而坐，除其一切諸寶瓔珞，身體放光，巍巍顯爀，而自莊嚴。譬重雲中，忽然日出，照耀天下，滿林樹間。見已相與從車而下，安庠徒步，向菩薩邊，至已頂禮于菩薩足，口同唱言：『唯愿聖子！一切常勝。』更自前立，近菩薩邊。

「爾時菩薩慰勞彼等，隨於彼等所能堪受，勞謝語言而慰問已。菩薩命令相近而坐，二使坐已，白菩薩言：『大智太子！聖子之父，凈飯大王，以心愛敬于聖子故，大受苦惱。所以者何？當於聖子出宮之日，大王聞已，立地自撲，迷悶而絕，全不覺醒，以水灑噴，良久乃穌。既複本心，流淚滿面，憶念聖子，其狀如是

現代漢語譯本 當時，國師大婆羅門和一位大臣，兩人一同接受了凈飯王的悲傷哭泣的命令后，立即準備好精美的好車，駕馭著出發。他們秉承大王的威德勢力，從所居住的迦毗羅城出發，出城后就沿著菩薩的足跡，快速地前進，漸漸地到達了跋伽婆仙人居住的地方。跋伽婆遠遠地看見使者前來，逐漸靠近，就起身迎接，並說道：『歡迎仁者！為何突然屈尊來到這裡？請稍作休息，暫時停留，在這草地上解乏坐下，我將準備好甘甜的水果和涼水，供你們隨意享用。』當時，兩位使者立即頂禮跋伽婆仙人的腳，行禮後退到一旁坐下，坐穩后，跋伽婆用各種方式慰問國王的兩位使者。 當時，大臣立即阻止了跋伽婆，對他說道：『大仙尊師！我們現在是被甘蔗種的凈飯大王命令而來，我就是那位國王的大臣。』他指著國師說：『這位是那個王國的尊師大婆羅門。甘蔗王有一位太子，名叫悉達多。因為畏懼生老病死，想要尋求解脫，所以捨棄宮殿進入山林，聽說他已經到了這裡，我們是來尋找他的。』說完這些話后，跋伽婆仙人就對兩位使者說：『確實有這件事，那位修長的手臂、功德圓滿的殊勝丈夫，曾經到過這裡，到這裡后，他問我所修行的法，我如實相告，他知道后就說：「這雖然勝過人間，但之後還會進入生死輪迴，不是究竟解脫的地方。」因為嫌棄就離開了，想要尋求脫離生死輪迴，現在正前往阿羅邏仙人居住的地方。』並說了偈語： 『修長手臂丈夫功德具足，到這裡聽我的法覺得不是真理，想要尋求達到極大的涅槃，背離我，現在前往阿藍那裡。』 當時，兩位使者，大臣和國師婆羅門等，聽了跋伽婆仙人的話后，因為對凈飯王的孝心和深深的敬意，不覺得疲憊，沒有懈怠，不吃甘甜的水果，不喝水，按照跋伽婆仙人的話，一起尋找菩薩。他們漸漸地到達了菩薩身邊，遠遠地看見菩薩在樹林中，在一棵樹下，鋪著草坐著，脫去了所有的珠寶瓔珞，身體散發著光芒，威嚴顯赫，自我莊嚴。就像重重雲層中，突然太陽升起，照耀天下，充滿樹林之間。看見后，他們一起從車上下來，慢慢地步行，走向菩薩，到達后頂禮菩薩的腳，異口同聲地說：『愿聖子一切常勝！』然後站在菩薩面前，靠近菩薩。 當時，菩薩慰勞他們，根據他們所能承受的程度，用慰問的話語安慰他們。菩薩命令他們靠近坐下，兩位使者坐下後，對菩薩說：『大智太子！聖子的父親，凈飯大王，因為愛敬聖子，非常痛苦。為什麼呢？在聖子出宮的那天，大王聽到后，立刻倒地，昏迷不醒，完全沒有知覺，用水噴灑，過了很久才甦醒。恢復意識后，淚流滿面，思念聖子，情況就是這樣。』

English version At that time, the royal preceptor, the great Brahmin, and a high minister, both received King Suddhodana's sorrowful, tearful command. They immediately prepared a fine, well-equipped chariot and set off. Respecting the king's majestic power, they departed from the city of Kapilavastu. Once outside the city, they followed the Bodhisattva's footprints, traveling swiftly until they gradually reached the hermitage of the sage Bhargava. Bhargava, seeing the messengers approaching from afar, rose to greet them, saying, 'Welcome, noble ones! Why have you honored me with your visit? Please rest for a while. Sit down on this grass mat to relax. I will prepare sweet fruits and cool water for you to enjoy.' The two messengers then bowed at the feet of the sage Bhargava. After paying their respects, they retreated and sat to one side. Once they were comfortably seated, Bhargava offered various words of comfort to the king's two messengers. Then, the minister stopped Bhargava and asked, 'Great sage, venerable teacher! We have been sent here by the command of King Suddhodana of the Sugarcane lineage. I am the king's minister.' He pointed to the royal preceptor and said, 'This is the great Brahmin, the venerable teacher of the kingdom. King Suddhodana has a prince named Siddhartha. Fearing birth, old age, sickness, and death, he seeks liberation and has left the palace to enter the mountains. We have heard that he has come here, and we have come to find him.' After saying this, the sage Bhargava replied to the two messengers, 'Indeed, this is true. That noble man, with his well-formed arms and complete merit, did come here. After arriving, he asked me about the Dharma I practice. I told him truthfully, and he said, "Although this is superior to the human realm, it still leads to rebirth in the cycle of life and death. It is not the ultimate place of liberation." Displeased, he left, seeking to escape the cycle of birth and death. He is now heading towards the hermitage of the sage Arada.' And he spoke this verse: 'The noble man with well-formed arms and complete merit, came here and heard my Dharma, finding it not the truth. Seeking to attain the supreme Nirvana, he has turned away from me and now goes to Arada.' Then, the two messengers, the minister and the Brahmin royal preceptor, having heard the words of the sage Bhargava, and out of filial piety and deep respect for King Suddhodana, felt no fatigue or weariness. They did not eat the sweet fruits or drink the water. Following the words of the sage Bhargava, they together sought the Bodhisattva. They gradually reached the Bodhisattva, and from afar, they saw him in the forest, sitting on a grass mat under a tree. He had removed all his jeweled ornaments, and his body radiated light, majestic and glorious, self-adorned. It was like the sun suddenly emerging from heavy clouds, illuminating the world and filling the forest. Seeing this, they descended from their chariot and walked slowly towards the Bodhisattva. Upon reaching him, they bowed at his feet, saying in unison, 'May the Holy Prince always be victorious!' Then they stood before the Bodhisattva, drawing near. At that time, the Bodhisattva comforted them, offering words of solace according to their capacity to receive them. The Bodhisattva then asked them to sit nearby. After they were seated, the two messengers said to the Bodhisattva, 'Great wise Prince! Your father, King Suddhodana, loves and respects you deeply, and he is suffering greatly. Why? On the day you left the palace, the king, upon hearing the news, immediately fell to the ground, unconscious and completely unaware. He was revived with water after a long time. Once he regained consciousness, his face was covered in tears, and he was filled with longing for you. This is his condition.'

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。今遣我等，來聖子邊，唯愿聖子！正心專聽王如是敕：「我以知汝正意樂法，我以知汝不住我宮，必應出家求無上道。其理雖然，但今非是汝入山時。我既見汝非時入山，是故我今憂愁苦毒，全身被然，猶如猛火焚燒大林。汝今且可割意，還來入於我宮，暫舍于汝愛法之心，受我愛重。若如此者，是汝法行。若汝不還至我目下，今我受苦如是增長。譬如大河，長遠流注，於一時頃，兩岸崩頹，其水被填，忽然斷絕。又如猛風吹大云陣，譬如熱天火燒乾草，譬如旱月煎涸諸泉，譬如雹摧盛春苗稼。善子！我今心亦如是，以為憶念恩愛汝故，心大沸惱，煎燒破碎。是故汝且回還向宮，享受王位，治化天下，於後若見有善惡事，當任汝心，入山求法。」

佛本行集經卷第二十一

隋天竺三藏阇那崛多譯王使往還品下

「『時，凈飯王復如是言：「我智慧子！汝今雖于諸親族邊無愛戀心，但取我意，還來向家，勿令我今為于汝故，憂愁懊惱，取于命終。善子！凡人行法行者，皆於一切諸眾生邊生慈悲心，如是乃得名為法行，豈但獨自身入深山，始名法行？所以者何？我昔曾聞，往古已來，或有諸人，在自己家，不脫瓔珞種種嚴身，長養鬚髮，具足功德，求解脫故，在於家內，亦能得於解脫之法。凡是修習解脫行法，唯須智慧及以精進，如此即是解脫正因。汝今違我而入山者，如此乃是避於五欲驚畏之法。然其彼等諸人在家，以諸瓔珞莊嚴自身，得解脫者，今當爲汝，略而說之。昔有仁者，名曰隨常，仁者力金剛，仁者多有，仁者流行，仁者大富，仁者邊天，又復有于毗提訶國王，名能生耶耶底王(隋言行行)，仁者凈仙，又羅摩王(隋言作喜)，有如是等無量無邊在家諸王，悉得解脫。汝今須知，在於家中求解脫法，亦能令得，未必出家。是故汝可速來還家，滿二種愿：一汝得受五欲之樂；二令我心常得歡喜。凡世間人，受王位者，若令心得如願功能，是名真王。我今能為汝滿此愿，王位難捨，我為汝故，此難捨事能捨與汝灌於汝頂。汝若建立如是因緣，則我歡喜，便即辭退，舍世出家，入山求道。」』而說偈言：

「『王位親密實難捐，　　今悉割斷持付汝， 見汝堪治世間故，　　我生歡喜即入山

現代漢語譯本：現在派遣我們來到聖子身邊，只希望聖子！端正心思，專心聽從國王的旨意：『我已經知道你真正喜好佛法，我也知道你不會留戀我的宮殿，必定會出家尋求無上之道。道理雖然是這樣，但現在不是你入山的時候。我看到你不在適當的時候入山，所以我現在憂愁痛苦，全身像被猛火焚燒大林一樣。你現在可以暫時放下你的想法，回到我的宮殿，暫時捨棄你愛法的心，接受我的愛重。如果這樣做，才是你修法的行為。如果你不回到我眼前，我現在所受的痛苦就會這樣增長。就像大河，長遠流淌，在某一時刻，兩岸崩塌，河水被填滿，忽然斷絕。又像猛風吹散大片雲彩，像熱天火燒乾草，像旱月煎干泉水，像冰雹摧毀盛春的莊稼。好孩子！我現在的心也是這樣，因為思念你，我的心非常煩惱，煎熬破碎。所以你還是回到宮殿，享受王位，治理天下，以後如果看到有善惡的事情，就隨你的心意，入山求法。』 現代漢語譯本：『這時，凈飯王又這樣說：「我智慧的兒子！你現在雖然對親族沒有愛戀之心，但爲了我的心意，還是回到家裡來吧，不要讓我因為你而憂愁懊惱，以至於死去。好孩子！凡是修行佛法的人，都應該對一切眾生生起慈悲心，這樣才能稱為修行佛法，難道只有自己一個人進入深山，才叫修行佛法嗎？為什麼這樣說呢？我以前聽說，從古以來，有些人，在自己家裡，不脫下瓔珞等各種裝飾，留著鬍鬚頭髮，具足功德，爲了求解脫，在家裡，也能得到解脫之法。凡是修習解脫之法，只需要智慧和精進，這樣才是解脫的正因。你現在違揹我的意願而入山，這只是爲了躲避五欲的驚恐。然而那些在家的人，用瓔珞裝飾自己，卻能得到解脫，我現在就為你簡單地說說。以前有位仁者，名叫隨常，仁者力金剛，仁者多有，仁者流行，仁者大富，仁者邊天，還有毗提訶國王，名叫能生耶耶底王（隋朝時稱為行行），仁者凈仙，還有羅摩王（隋朝時稱為作喜），像這樣無量無邊的在家國王，都得到了解脫。你現在應該知道，在家裡求解脫之法，也能得到，不一定要出家。所以你還是快點回家，滿足兩個願望：一是你可以享受五欲之樂；二是讓我的心常常歡喜。凡是世間的人，接受王位，如果能讓自己的心如願以償，這才是真正的國王。我現在能為你滿足這個願望，王位難以捨棄，爲了你，我能把這難以捨棄的東西捨棄給你，為你灌頂。如果你能建立這樣的因緣，我就會歡喜，然後就辭退，捨棄世俗出家，入山求道。」』並說了偈語： 現代漢語譯本：『王位親密實在難以捨棄，現在全部割捨給你，因為看到你能夠治理世間，我就會感到歡喜，然後就入山。』

English version: 'Now we are sent to the Holy Son, we only wish, Holy Son! To rectify your mind and listen attentively to the King's decree: 「I already know your true inclination towards the Dharma, and I know that you will not stay in my palace, but will surely leave home to seek the unsurpassed path. Although this is the truth, now is not the time for you to enter the mountains. Seeing that you are entering the mountains at an inappropriate time, I am now filled with sorrow and pain, my whole body burning as if a great forest were being consumed by a raging fire. You can now temporarily set aside your thoughts, return to my palace, temporarily abandon your love for the Dharma, and accept my love and respect. If you do this, it will be your practice of the Dharma. If you do not return before my eyes, the suffering I now endure will increase. It is like a great river, flowing far and wide, where at one moment, both banks collapse, the water is filled, and it suddenly stops. It is also like a fierce wind blowing away large clouds, like dry grass burning in the hot sun, like the drying up of springs in a drought, like hail destroying the crops of a flourishing spring. Good son! My heart is now like this, because of the memory of you, my heart is greatly troubled, tormented and broken. Therefore, you should return to the palace, enjoy the throne, govern the world, and later, if you see good or evil, you can follow your heart and enter the mountains to seek the Dharma.」' English version: 'At that time, King Suddhodana spoke again, saying: 「My wise son! Although you now have no attachment to your relatives, for my sake, please return home, do not let me worry and grieve because of you, to the point of death. Good son! All those who practice the Dharma should have compassion for all living beings, and only then can they be called practitioners of the Dharma. Is it only when one enters the deep mountains alone that one is called a practitioner of the Dharma? Why do I say this? I have heard that since ancient times, there have been people who, in their own homes, did not remove their necklaces and other ornaments, kept their beards and hair, possessed merits, and in order to seek liberation, were able to attain the Dharma of liberation while at home. All those who practice the path of liberation only need wisdom and diligence, and this is the true cause of liberation. Your entering the mountains against my wishes is only to avoid the fear of the five desires. However, those who are at home, adorning themselves with necklaces, can attain liberation, and I will now briefly tell you about them. In the past, there was a benevolent one named Suichang, the benevolent one Vajra, the benevolent one Duoyou, the benevolent one Liuxing, the benevolent one Dafu, the benevolent one Biantian, and also the King of Videha, named Nengsheng Yeyedi Wang (called Xingxing in the Sui Dynasty), the benevolent one Jingxian, and also King Rama (called Zuoxi in the Sui Dynasty), and countless other kings who were at home, all attained liberation. You should now know that seeking the Dharma of liberation at home can also lead to attainment, and it is not necessary to leave home. Therefore, you should quickly return home and fulfill two wishes: one is that you can enjoy the pleasures of the five desires; and the second is that my heart will always be joyful. All people in the world who receive the throne, if they can make their hearts fulfill their wishes, are true kings. I can now fulfill this wish for you. The throne is difficult to give up, but for your sake, I can give up this difficult thing and anoint you. If you can establish such a cause, I will be happy, and then I will resign, abandon the world, leave home, and enter the mountains to seek the path.」' And he spoke in verse: English version: 'The throne is intimate and truly difficult to give up, now I give it all to you, because I see that you are capable of governing the world, I will be happy, and then I will enter the mountains.'

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「爾時，大臣並及國師婆羅門等，宣凈飯王如是口敕所說之偈，悉具委曲咨菩薩已，復更別以三種事意，諫菩薩言：『大智聖子！此是聖子父王凈飯，流淚嗚咽，向我等敕酸切之語。是故聖子！今聞父王如是苦敕，堪應供養恭敬父敕，不得違逆。聖子父王，今以沒溺大深苦河，無人能拔出于智岸，唯有聖子，能作救護，堪拔彼苦。猶如墮于最極深水，唯大船師乃能拔出。如是如是，聖子父王，今以沒深大苦惱海，更無有人能拔出者，唯聖子耳。又復聖子，小嬰孩時，增長養育，唯憍曇彌，兼其復是聖子姨母，莫令孤寡，使其命終。今為憶念于聖子故，受大苦惱，譬如牸牛失犢子故，悲喚而鳴。如是如是，彼憍曇彌，以眼不見於聖子故，悲苦嗚咽，常恒啼哭，是故聖子，不應舍離。復以往昔養育之恩，猶如彼牛愛戀其子，並及宮內婦女眷屬，亦然受苦。又迦毗羅城內，一切釋種男女人民大小，為愛聖子心煎迫故，被苦惱火之所燒然。是故聖子！今可還家見於彼等，譬如大地被焚燒時，在上諸天，降大甘雨，滅彼燋熱苦劇之火。』

「爾時，菩薩聞父王使如是語已，少時思惟，以調身心口喘氣已，報使人言：『我亦久知，人父向子皆有愛心，我知我父凈飯大王，向於我邊極大憐念憶戀著心。我今但以怖畏世間生老病死，自身見沒，豈能救沈？欲求度脫，故舍離彼諸眷屬耳。誰復樂舍此之親愛，可不欲得恒相見也？若世間中無愛別離，誰不樂世？雖復久住共諸親聚，會當別離，是故我今舍於一切所愛親族及以父母，志求菩提。若汝所言，因愛我故，致令父王生大苦惱。我聞此言，實不戀著如是恩愛。所以者何？譬如有人，于睡眠中，夢見親愛聚集合會，覺還別離，若是凡人，不解方便，心生苦惱，此是無識愚癡眾生。若有智人，能自思念，親愛合會，猶如路行，道上結伴，相與共行，隨逐近遠，到所至處，各散還本。以是事故，親愛眷屬，聚集有離，何須愁惱？又前世時，曾為眷屬，舍已來此；此處眷屬，舍至後世；後世舍已，復至後世；如是展轉，更互相舍，此諸眷屬，愛戀之心，從何處來？去至何處？凡世間人，從初受胎，至一切處，如是念念剎那時間，悉皆有于死命鬼逐。如此何者？是時非時。今乃語我：「我子即今非是入山求道之時

現代漢語譯本： 『當時，大臣和國師婆羅門等人，將凈飯王所說的偈語，詳細地稟告了菩薩，又另外用三種意思勸諫菩薩說：『大智聖子！這是聖子父王凈飯，流著眼淚嗚咽著，向我們說的悲痛之語。所以聖子！現在聽聞父王如此痛苦的敕令，應該供養恭敬父王的命令，不能違背。聖子父王，現在已經沉溺在深重的苦河之中，沒有人能夠把他從苦難的此岸拉到智慧的彼岸，只有聖子您，能夠救護他，能夠拔除他的痛苦。就像是掉進最深的水裡，只有偉大的船師才能把他救出來。就像這樣，聖子父王，現在已經沉溺在深重的苦惱之海中，再也沒有人能夠把他救出來，只有聖子您啊。而且聖子，您小時候，是憍曇彌養育您長大的，她又是聖子的姨母，不要讓她孤苦伶仃，讓她傷心而死。現在她因為思念聖子，承受著巨大的痛苦，就像母牛失去了小牛一樣，悲傷地呼喚鳴叫。就像這樣，憍曇彌因為眼睛看不到聖子，悲傷痛苦地哭泣，所以聖子，不應該捨棄她。還有以往養育的恩情，就像那母牛愛戀自己的孩子一樣，還有宮內的婦女眷屬，也都在受苦。還有迦毗羅城內，所有的釋迦族男女老少，因為愛戀聖子，內心煎熬，被苦惱的火焰所焚燒。所以聖子！現在可以回家去見他們，就像大地被焚燒的時候，天上的諸神，降下甘甜的雨水，熄滅那焦熱痛苦的火焰。』 『當時，菩薩聽了父王的使者說了這些話后，稍微思考了一會兒，調整了身心，平復了呼吸，然後對使者說：『我也早就知道，父親對兒子都有愛心，我知道我的父親凈飯大王，對我非常憐愛，思念和執著。我現在只是因為害怕世間的生老病死，看到自己沉溺其中，又怎麼能救得了別人呢？我想要尋求解脫，所以才捨棄了那些眷屬。誰又喜歡捨棄這些親愛的人呢，難道不想永遠相見嗎？如果世間沒有愛別離，誰不喜歡這個世界呢？即使和親人長久地聚在一起，最終也會分離，所以我現在捨棄一切所愛的親人和父母，立志追求菩提。如果你們說，因為愛我，導致父王產生巨大的痛苦。我聽到這些話，實在不留戀這樣的恩愛。為什麼呢？就像有人在睡夢中，夢見親人相聚，醒來后又分離，如果是凡人，不明白其中的道理，就會心生痛苦，這是沒有見識的愚癡眾生。如果有智慧的人，能夠自己思考，親人相聚，就像在路上行走，結伴而行，一起走一段路，到了目的地，各自散去。因為這個緣故，親人眷屬，聚散離合，何必憂愁煩惱呢？而且前世的時候，曾經是眷屬，捨棄后才來到這裡；這裡的眷屬，捨棄后又到後世；後世捨棄后，又到後世；這樣輾轉，互相捨棄，這些眷屬的愛戀之心，從哪裡來？又到哪裡去呢？凡是世間的人，從最初受胎，到任何地方，就像這樣唸唸剎那之間，都有死神在追逐。這樣，什麼時候是時候，什麼時候不是時候呢？現在卻對我說：「我的兒子現在不是入山求道的時候。」』

English version: 'At that time, the ministers and the royal preceptor, the Brahmins, having fully and respectfully conveyed to the Bodhisattva the verses spoken by King Suddhodana, further admonished the Bodhisattva with three different intentions, saying: 『Greatly wise holy son! These are the sorrowful words of your father, King Suddhodana, spoken to us with tears and sobs. Therefore, holy son! Now that you have heard your father』s painful command, you should honor and respect your father』s order and not disobey it. Your father, holy son, is now drowning in a deep river of suffering, and no one can pull him from the shore of suffering to the shore of wisdom. Only you, holy son, can offer him salvation and pull him out of his suffering. It is like falling into the deepest water, where only a great captain can pull one out. Just so, holy son, your father is now drowning in a deep sea of suffering, and there is no one else who can pull him out, only you, holy son. Moreover, holy son, when you were a small infant, it was Gautami who raised and nurtured you, and she is also your aunt. Do not let her be left alone and die of grief. Now, because she misses you, she is suffering greatly, like a cow that has lost her calf, crying out in sorrow. Just so, Gautami, because she cannot see you, holy son, is weeping in sorrow and constantly crying. Therefore, holy son, you should not abandon her. Furthermore, consider the kindness of her past nurturing, just as a cow loves her calf, and also the women and relatives in the palace, who are also suffering. Moreover, in the city of Kapilavastu, all the Shakya men, women, and children, because of their love for you, holy son, are tormented in their hearts and burned by the fire of suffering. Therefore, holy son! You should now return home to see them, just as when the earth is burned, the gods in the heavens send down sweet rain to extinguish the scorching and painful fire.』 'At that time, after hearing the words of his father』s messengers, the Bodhisattva pondered for a short while, calmed his body and mind, and regulated his breathing. Then he replied to the messengers, saying: 『I have long known that fathers have love for their sons. I know that my father, King Suddhodana, has great compassion, longing, and attachment for me. I am only afraid of the birth, old age, sickness, and death of the world. Seeing myself drowning, how can I save others? I seek liberation, and that is why I have abandoned those relatives. Who would willingly abandon these loved ones? Would they not want to see each other forever? If there were no separation from love in the world, who would not love the world? Even if one stays with relatives for a long time, there will eventually be separation. Therefore, I now abandon all my beloved relatives and parents, and I am determined to seek Bodhi. If you say that because of love for me, my father is suffering greatly, I hear these words, but I do not cling to such love. Why is that? It is like someone who, in a dream, sees loved ones gathering together, and upon waking, they are separated. If it is an ordinary person who does not understand the truth, they will feel pain in their heart. This is because they are ignorant and foolish beings. If there is a wise person who can reflect, they will understand that the gathering of loved ones is like walking on a road, where companions walk together for a while, and when they reach their destination, they each go their own way. For this reason, relatives and family gather and separate, so why should one be sad and worried? Moreover, in past lives, we were relatives, and after abandoning them, we came here; the relatives here, after abandoning them, will go to future lives; after abandoning those future lives, we will go to other future lives. In this way, we are constantly abandoning each other. Where does the love of these relatives come from? And where does it go? All people in the world, from the moment of conception to every place, are constantly being chased by the god of death in every moment. So, what is the right time and what is not the right time? Now you tell me, 「My son, now is not the time to go into the mountains to seek the Way.」』

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。」何況在家受五欲時？若當問我時非時者，今當略之。所以者何？彼死命鬼，於一切時，攝諸眾生，無不攝時，是故我今欲求離彼生老病死，以如是故，無時非時。』

「菩薩復言：『若當我父，喚子但來，我必與子灌頂王位。我父必有大弘願心，如是難事易能與我，可惜于道令我不修。但我不欲受此王位，親愛繫縛非解脫道。譬如患人不思美食，云何智人貪是世樂？其無智想愚癡之身，大有苦惱故，乃能受此王位耳。既居王位，放逸自在，耽荒酒色不能捨離，譬如金屋猛火熾然，譬如美漿和諸毒藥，譬如花沼而有蛟龍。如是如是，王位快樂，意所娛樂，諸患隨逐，不覺不知。以是因緣，我今不樂，亦非是法。』而說偈言：

「『譬如金屋火熾盛，　　如食甘美毒藥和， 如滿池花有蛟龍，　　王位受樂后大苦。』

「爾時菩薩說是偈已，復作是言：『以如是故，往昔諸王得王位已，年少之時治化受樂，后至老年厭離五欲，棄捨宮殿便入山林。凡人寧當在於山林，食草活命，不居宮殿受五欲樂，如養黑蛇，后受其殃。初受樂時，不知患害，后時瞋發，遂便螫人。寧舍居家，入于山林，莫舍山林，還入家居。何以故？為于先聖所譏嫌故。我今既得生於善家，應修善法，莫如癡人行不善法，自縱恣心。既剃鬚發，著袈裟衣，止住山林，修道學問。而彼於後，舍袈裟衣，不懷慚愧，是名無羞愚癡之人。或為貪故，或為瞋故，或為癡故，或為畏他，如是反退。我今不羨天帝釋宮，況復還欲入自己宅？譬如有人已得美食，食訖已后，吐變此食棄之於地，復欲還吃，可得以不？如是如是，若人舍彼五欲出家，或為諸緣，還欲入家，亦復如是。譬如有人已離火宅，還欲入來。如是如是，已見俗患，舍白衣形，入山修道，回還亦爾。』而說偈言：

「『如人舍於火宅走，　　后時忽復更回還， 既見俗患離出家，　　從林反歸亦如是。』

「爾時菩薩說此偈已，告二使言：『汝等前稱父王所說，往昔諸王在家修法得解脫者，此事不然。何以故？此之二事，因緣相乖，甚大懸遠。所以者何？求解脫人，其心寂定，微妙之處，乃得居停。若在宮中，五欲情蕩，出外治民，須行鞭捶瞋責罪罰，於是心中，求解脫者，無有是處

『更何況在家中享受五欲呢？如果有人問我何時修行合適，我現在可以簡略地回答。為什麼呢？因為那些死命鬼，在任何時候都會攝取眾生，沒有不攝取的時候。因此，我現在想要脫離生老病死，正因為如此，沒有何時不合適的問題。』 菩薩又說：『如果我的父親呼喚我，說：『孩子，你來，我一定會把王位給你。』我的父親一定有偉大的弘願，像這樣困難的事情都能輕易地給我，可惜的是，他卻讓我不修行。但我不想接受這個王位，因為親愛是束縛，不是解脫之道。就像病人不想吃美味的食物一樣，有智慧的人怎麼會貪戀世俗的快樂呢？只有那些沒有智慧、愚癡的人，才會因為巨大的苦惱而接受王位。一旦登上王位，就會放縱自在，沉迷於酒色，不能自拔。這就像金屋裡燃起熊熊大火，就像美味的飲料里摻雜了毒藥，就像開滿鮮花的池塘里有蛟龍。王位的快樂就是這樣，雖然能讓人一時娛樂，但各種禍患也會隨之而來，讓人不知不覺。因為這個原因，我現在不貪戀王位，這也不是正道。』於是他說了偈語： 『就像金屋裡燃起熊熊大火，就像吃了摻雜毒藥的美味食物，就像開滿鮮花的池塘里有蛟龍，享受王位帶來的快樂，之後會有巨大的痛苦。』 當時，菩薩說完偈語后，又說：『正因為如此，過去的那些國王在得到王位后，年輕時享受治理國家的快樂，到了老年，厭倦了五欲，就拋棄宮殿，進入山林。凡人寧願在山林里，吃草為生，也不願住在宮殿里享受五欲的快樂，就像養了一條黑蛇，最終會遭受它的禍害。剛開始享受快樂的時候，不知道它的危害，等到後來瞋恨發作，就會咬人。寧願捨棄家庭，進入山林，也不要捨棄山林，再回到家庭。為什麼呢？因為這是先聖所厭惡的。我現在既然出生在善人家，就應該修行善法，不要像愚癡的人那樣做不善的事情，放縱自己的心。既然已經剃了頭髮，穿上袈裟，住在山林里，就應該修道學習。而那些後來捨棄袈裟，不感到慚愧的人，就是無恥的愚癡之人。他們有的是因為貪婪，有的是因為瞋恨，有的是因為愚癡，有的是因為害怕別人，就這樣退縮了。我現在不羨慕天帝釋的宮殿，更何況還想回到自己的家呢？就像有人已經得到了美味的食物，吃完后又吐出來扔在地上，還想再吃，這可能嗎？就像這樣，如果有人捨棄五欲出家，因為各種原因，又想回到家裡，也是這樣。就像有人已經離開了火宅，又想再進去。就像這樣，已經看清了世俗的禍患，捨棄了白衣的身份，進入山林修道，又想回頭的，也是這樣。』於是他說了偈語： 『就像有人捨棄火宅逃走，後來又突然想回去，既然已經看清了世俗的禍患而選擇出家，又從山林返回俗世，也是這樣。』 當時，菩薩說完這個偈語后，告訴兩個使者說：『你們之前說父王所說的，過去有國王在家修行而得到解脫的，這件事是不對的。為什麼呢？因為這兩件事，因緣相違背，相差甚遠。為什麼呢？因為尋求解脫的人，內心寂靜，只有在微妙的地方才能安住。如果在宮中，五欲會使人情慾盪漾，出外治理百姓，必須施行鞭打、責罵、懲罰，在這樣的情況下，心中想要尋求解脫，是不可能的。』

'How much more so when indulging in the five desires at home? If someone were to ask me about the right time for practice, I would now briefly answer. Why is that? Because those death-bound ghosts seize all living beings at all times; there is no time when they do not seize. Therefore, I now wish to be free from birth, old age, sickness, and death. For this reason, there is no time that is not suitable.' The Bodhisattva further said, 'If my father were to call me, saying, 『My child, come here, and I will surely grant you the kingship,』 my father must have a great aspiration. He can easily give me such a difficult thing, but it is a pity that he prevents me from practicing the Way. However, I do not wish to accept this kingship, for affection is a bondage, not the path to liberation. Just as a sick person does not desire delicious food, how can a wise person crave worldly pleasures? Only those who are without wisdom, foolish in their minds, and greatly afflicted would accept such a kingship. Once on the throne, one becomes unrestrained and indulges in wine and women, unable to break free. It is like a golden house ablaze with fierce fire, like a delicious drink mixed with poison, like a flower-filled pond inhabited by dragons. Such is the pleasure of kingship; though it brings temporary enjoyment, various afflictions follow, unnoticed and unknown. For this reason, I do not desire it now, nor is it the right path.' Then he spoke a verse: 'Like a golden house ablaze with fire, like eating delicious food mixed with poison, like a flower-filled pond with dragons, enjoying the pleasures of kingship leads to great suffering later.' At that time, after the Bodhisattva spoke the verse, he further said, 'For this reason, the kings of the past, after obtaining the throne, enjoyed the pleasures of governing in their youth. In their old age, they grew weary of the five desires, abandoned their palaces, and entered the mountains and forests. Ordinary people would rather live in the mountains and forests, eating grass to survive, than live in palaces and indulge in the pleasures of the five desires, like raising a black snake that will later bring harm. When first enjoying the pleasures, they do not know the harm, but later, when anger arises, it will bite. It is better to abandon one's home and enter the mountains and forests than to abandon the mountains and forests and return home. Why is that? Because it is despised by the sages of the past. Now that I am born into a good family, I should cultivate good practices, not act like a foolish person who does evil and indulges his mind. Having shaved my head, donned the monastic robe, and dwelled in the mountains and forests, I should cultivate the Way and learn. Those who later abandon the monastic robe without shame are shameless and foolish. Some retreat because of greed, some because of anger, some because of delusion, and some because of fear of others. I do not envy the palace of the heavenly king Indra, let alone desire to return to my own home. It is like someone who has obtained delicious food, eaten it, then vomited it out and thrown it on the ground, and then wants to eat it again. Is that possible? Just so, if someone abandons the five desires to become a monk, and then for various reasons wants to return home, it is the same. It is like someone who has left a burning house and then wants to go back in. Just so, having seen the afflictions of the world, abandoned the white robes, and entered the mountains to cultivate the Way, to turn back is the same.' Then he spoke a verse: 'Like a person who flees a burning house, and then suddenly wants to return, having seen the afflictions of the world and chosen to leave home, to return from the forest to the secular world is the same.' At that time, after the Bodhisattva spoke this verse, he said to the two messengers, 'What you said earlier about the king's claim that there were kings in the past who attained liberation while practicing at home is not true. Why is that? Because these two things are contradictory and vastly different. Why is that? Because those who seek liberation have a peaceful mind, and only in subtle places can they dwell. If one is in the palace, the five desires will stir up passions. When governing the people, one must use whips, scoldings, and punishments. In such a situation, it is impossible to seek liberation in one's heart.'

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。若人意樂無為寂靜，彼則不貪世間王位，設在位時，應須舍離；若樂王位，其人心意，不能寂靜。若樂寂定，復貪世務，此二相乖，天地懸遠，譬如水火不得共居。如是如是，求解脫法，復著五欲，終無是處。是故我今決定知彼往昔諸王，舍王位已然後乃得寂定之法。若居王位教化之時，其智未成，且學用心治理民耳，不必專求解脫之法。其事雖然，彼等諸王，各隨其意，或求解脫，或受五欲；我今不然，不學彼等，亦復不曾發如此心。我今已斷住家欲鎖，得於解脫，不復貪著世間五欲，豈得還家？』

「時，二使人聞于菩薩如是等說無染著言，專正決定至真之語，更復詳共白菩薩言：『大聖王子！今者誓願，求無上法，此是真實，非無道理。但如此行，今未是時。所以者何？聖子父王，今受如是憂愁苦惱，是故聖子！違背此心，非是正法。』而說偈言：

「『今求法藏實是利，　　雖有正理未合時， 父王愁毒切割心，　　孝德既乖是何道？』

「爾時二使說此偈已，重白聖子，作如是言：『大聖王子！如我所見，此意非是細觀法行，於世財利及以五欲，非巧方便。所以者何？聖子今者未曾見因，云何求果？現得果報，而便舍背，方求未來。大聖王子！凡是世間一切書典，各各皆自有于悉檀，或有人言：「有未來世。」或有人言：「無未來世。」然此義中，人多有疑。是故聖子！以得果報現在且受，若無來世，何須精勤求彼解脫？

「『復有人言：「決定世間，有善有惡，未來世受。」以是義故，精勤修行，求解脫道，是名為癡。若使諸根，決定破壞，親愛別離，怨憎聚會，境界相合，自然舍離，生老病死，何假須作勤劬方便？當知此義無有實也。又在胎時，手足胸背，腹肚發爪，諸節支脈，自然而成。或復有人，得成身已，還復破壞，或有人言：「既破壞已，還自然成。」故先典中，有如是語：「棘針頭尖，是誰磨造？鳥獸色雜，是誰畫之？此義自然，無人所作，亦復不可欲得即成，世間諸物，不得隨心即使迴轉。」而有偈說：

「『棘刺頭尖是誰磨？　　鳥獸雜色復誰畫？ 各隨其業展轉變，　　世間無有造作人

現代漢語譯本：如果一個人喜歡無為的寂靜，他就不貪戀世間的王位，即使身處王位，也應當捨棄；如果貪戀王位，他的心意就不能平靜。如果喜歡寂靜，又貪戀世俗事務，這兩種想法互相矛盾，如同天地般遙遠，就像水火不能共處一樣。像這樣，像這樣，如果追求解脫之法，又執著於五欲，終究是不可能實現的。因此，我現在可以確定，那些過去的國王，都是在捨棄王位之後才獲得寂靜之法的。如果在王位上教化百姓，他們的智慧尚未成熟，只能學習用心治理百姓罷了，不必專門追求解脫之法。事情雖然如此，那些國王們，各自隨自己的心意，有的追求解脫，有的享受五欲；我今天不一樣，我不學習他們，也不曾發過這樣的心。我現在已經斬斷了對家庭的慾望枷鎖，獲得了自由，不再貪戀世間的五欲，怎麼可能再回家呢？' 當時，兩位使者聽到菩薩說這些不染著的話，這些堅定而真實的言語，又詳細地對菩薩說：『大聖王子！您現在發誓要追求無上的佛法，這是真實的，並非沒有道理。但是，您現在的行為，時機還不成熟。為什麼呢？聖子的父王，現在正承受著這樣的憂愁苦惱，所以聖子！違背這個心意，是不符合正道的。』他們還說了偈語： 『現在求取佛法寶藏確實有利，雖然有正當的理由，但時機不合適，父王憂愁痛苦，心如刀割，如果違背孝道，又算什麼道呢？』 當時，兩位使者說完偈語后，又對聖子說：『大聖王子！依我看來，您這個想法並非是仔細觀察法理的行為，對於世間的財富利益和五欲，並非是巧妙的方便。為什麼呢？聖子您現在沒有看到因，怎麼能求得果呢？現在已經得到了果報，卻要捨棄，反而去追求未來。大聖王子！凡是世間的一切典籍，各自都有自己的道理，有的人說：「有未來世。」有的人說：「沒有未來世。」然而在這個問題上，人們大多有疑惑。所以聖子！既然已經得到了果報，現在就先享受吧，如果沒有來世，何必精勤地追求解脫呢？』 『還有人說：「世間一定有善有惡，未來世會承受果報。」因為這個道理，所以才要精勤修行，追求解脫之道，這叫做愚癡。如果諸根註定要壞滅，親愛的人註定要分離，怨恨的人註定要相聚，境界相合，自然會舍離，生老病死，何必需要勤勞地去尋求方便呢？應當知道這個道理是不真實的。又比如在胎兒時期，手足胸背，腹部肚臍，頭髮指甲，各個關節和經脈，都是自然形成的。或者有人，身體已經形成，還會再次破壞，或者有人說：「既然破壞了，還會自然形成。」所以古籍中有這樣的話：「荊棘的尖頭，是誰磨出來的？鳥獸的顏色雜亂，是誰畫出來的？這些都是自然而然的，沒有人為的製造，也不能想要它立刻就成，世間萬物，不能隨心所欲地讓它運轉。」還有偈語說： 『荊棘的尖頭是誰磨的？鳥獸的雜色又是誰畫的？各自隨著自己的業力而轉變，世間沒有造物的人。』

English version: 'If a person delights in the stillness of non-action, they will not covet worldly kingship; even if they are in a position of power, they should relinquish it. If they crave kingship, their mind cannot be at peace. If they enjoy tranquility yet also desire worldly affairs, these two are contradictory, as far apart as heaven and earth, like water and fire that cannot coexist. Thus, thus, if one seeks the path of liberation while also clinging to the five desires, it is ultimately impossible. Therefore, I now know for certain that those past kings only attained the path of stillness after relinquishing their thrones. If they were to teach and guide the people while on the throne, their wisdom would not yet be mature; they could only learn to govern the people with diligence, without needing to specifically seek the path of liberation. Although this is the case, those kings each followed their own inclinations, some seeking liberation, others indulging in the five desires. I am different today; I do not follow their example, nor have I ever had such thoughts. I have now severed the chains of desire for a home, attained freedom, and no longer crave the five desires of the world. How could I possibly return home?' At that time, the two messengers, having heard the Bodhisattva speak such words of non-attachment, words of firm and true resolve, further addressed the Bodhisattva in detail, saying: 'Great Holy Prince! Your present vow to seek the supreme Dharma is true and not without reason. However, such actions are not yet timely. Why is this so? Your father, the king, is now suffering such sorrow and distress. Therefore, Holy Prince, to go against this is not the proper way.' And they spoke in verse: 'To seek the treasure of the Dharma now is indeed beneficial, though there is valid reason, the time is not right. The king's sorrow and pain cut at his heart; to go against filial piety, what kind of path is that?' Then, after speaking this verse, the two messengers again addressed the Holy Prince, saying: 'Great Holy Prince! As we see it, this intention of yours is not a careful observation of the Dharma, nor is it a skillful means regarding worldly wealth, benefits, and the five desires. Why is this so? Holy Prince, you have not yet seen the cause, how can you seek the result? You have already obtained the result, yet you abandon it to seek the future. Great Holy Prince! All the scriptures of the world each have their own principles. Some say, "There is a future life." Others say, "There is no future life." However, in this matter, people have many doubts. Therefore, Holy Prince, since you have already obtained the result, enjoy it now. If there is no future life, why diligently seek liberation?' 'Furthermore, some say, "It is certain that there is good and evil in the world, and one will receive the consequences in the future life." Because of this principle, one should diligently cultivate and seek the path of liberation, which is called foolishness. If the senses are destined to decay, loved ones are destined to part, enemies are destined to meet, and circumstances align, one will naturally let go. Birth, old age, sickness, and death, why is there a need to seek convenient means? It should be known that this principle is not real. Also, during the fetal stage, the hands, feet, chest, back, abdomen, hair, nails, joints, and veins are all formed naturally. Or, after the body has formed, it will be destroyed again. Or, some say, "Once destroyed, it will naturally form again." Therefore, in ancient texts, there are such words: "The sharp point of a thorn, who sharpened it? The varied colors of birds and beasts, who painted them? These are all natural, not made by humans, nor can they be made instantly as one desires. The things of the world cannot be made to turn as one wishes." And there is a verse that says: 'The sharp point of a thorn, who sharpened it? The varied colors of birds and beasts, who painted them? Each changes according to their own karma; there is no creator in the world.'

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。

「『復有人言：「世間作者，一切皆由自在天作，若自然者，人亦何須勤劬作業？可不是因流轉自來，及其去時，還是彼因流轉自去。」

「『復有人言：「以分別故，則我相生，故受于有，有盡亦然；若受有時，不假勤求，自然而受；若有盡時，自然而盡，亦不假滅。」

「『復有人言：「世間欲受人身之時，其父不負他人之債，則便得生，生天生仙，一切悉然。若此三處，不負債者，此人不用勤劬，而求自然，而得彼處解脫如是。」次第諸經典中，各各悉檀自說如是，各得解脫。其有智人，精勤欲求勝處之時，必損其心。是故我知聖子，若欲求解脫者，依理依法，應如是求解脫之路，如古書典悉檀所說。若如是者，必定當得，無有疑也。聖子慈父凈飯大王，為聖子故，受愛心苦，當得除愈。聖子今者還宮之時，意中若見宮殿，患厭此事，亦復不須思惟。何以故？昔諸王仙，棄捨家已，至山林中，后還回向自家宮中。言彼王者各有名號。所謂庵婆梨沙王(隋言虛空箭)，舍離家已，在山林中，諸臣百官，開諫曉喻，左右前後，圍繞而還。其羅摩王(隋言能喜)，既見大地，被諸惡人之所毀敗，各各相奪，迭相殺害，心不忍看，從山出來，如法擁護。又復往昔毗耶離城，有一大王，名徒盧摩(隋言樹)，亦從山林下來本國，護持世間。往昔又有一梵仙王，名娑枳(居岐反)梨低(隋言離言)，又羅枳提婆王(隋言喜天)，達摩耶舍王(隋言法稱)，諸如是等梵仙諸王，無量無邊，各舍山林，還來本宮，綏撫大地。是故聖子！聞此往昔諸王本事，今若還宮，無有患苦。』而說偈言：

「『如是名稱諸王等，　　各舍婇女入山林， 后並棄山還本宮，　　聖子今回有何過。』

「爾時，菩薩聞彼二使如是語已，告彼大臣並及國師婆羅門言：『有無之義，疑與不疑，我自知耳。但此二義，所有真理，隱之與顯，我忍受之。其傳聞者，既無因緣，何由可信？若有智人，應不依他虛說而行，猶如盲人，欲行道路，既無導者，不見真實，云何得行？心自不決，若善非善，彼盲癡人，假令凈法心見不凈，以無智故。我今寧發精進之心，而雖未得，甘從果報長受苦惱，實不忍在五欲淤泥迷沒沉溺，為于諸聖之所譏訶，暫受快樂

『又有人說：「世間萬物的產生，都是由自在天所造，如果是自然而然的，那人們又何必辛勤勞作呢？難道不是因為因果流轉而自然產生，等到消逝時，也還是因為因果流轉而自然消逝嗎？」』 『又有人說：「因為有分別心，所以產生『我』的執著，因此承受有生，有生滅盡也是如此；如果承受有生時，不需要勤求，自然而然就承受了；如果有生滅盡時，也自然而然就滅盡了，也不需要去滅除。」』 『又有人說：「世間想要投胎為人時，如果他的父親不欠別人的債，就能順利出生，生為天人或仙人，一切都是這樣。如果這三處（指人、天、仙）不欠債，這個人就不用辛勤勞作，自然而然就能得到解脫。」』各種經典中，都各自按照自己的宗旨這樣說，各自都得到了解脫。那些有智慧的人，如果精勤地想要追求更高的境界，必定會損傷自己的心。因此我知道，聖子如果想要尋求解脫，應該依據道理和佛法，像古代經典所說的那樣尋求解脫之路。如果這樣做，必定能夠得到解脫，不會有任何疑問。聖子的慈父凈飯大王，爲了聖子，承受著愛子之苦，也應當得到解脫。聖子現在回宮的時候，如果心中看到宮殿，感到厭倦，也不需要去思慮。為什麼呢？以前的那些國王和仙人，捨棄家庭后，到了山林中，後來又回到自己的宮中。那些國王都有各自的名號。比如庵婆梨沙王（隋朝時譯為虛空箭），捨棄家庭后，在山林中，大臣百官，勸諫開導，左右前後，圍繞著他回到宮中。還有羅摩王（隋朝時譯為能喜），看到大地被惡人破壞，互相爭奪，互相殘殺，心中不忍，從山中出來，依法保護。還有以前毗耶離城，有一位大王，名叫徒盧摩（隋朝時譯為樹），也從山林回到自己的國家，護持世間。以前還有一位梵仙王，名叫娑枳梨低（隋朝時譯為離言），還有羅枳提婆王（隋朝時譯為喜天），達摩耶舍王（隋朝時譯為法稱），像這些梵仙和國王，數不勝數，都捨棄山林，回到自己的宮中，安撫大地。所以聖子！聽了這些古代國王的事蹟，現在如果回宮，不會有什麼憂患。』然後說了偈語： 『像這些有名的國王們，都捨棄了妻妾進入山林，後來又都捨棄山林回到自己的宮中，聖子現在回去又有什麼過錯呢？』 當時，菩薩聽了兩位使者這樣說后，告訴大臣和國師婆羅門說：『有和無的道理，懷疑與不懷疑，我自己知道。但這兩種說法，所包含的真理，無論是隱藏還是顯露，我都能夠忍受。那些傳聞，既然沒有因緣，又怎麼能夠相信呢？有智慧的人，不應該依據別人的虛妄之言而行事，就像盲人想要走路，既然沒有引導者，就看不到真實，又怎麼能夠行走呢？心中自己不能決斷，什麼是善，什麼不是善，那些愚癡的人，即使看到清凈的佛法，也會因為沒有智慧而認為是不清凈的。我寧願發精進之心，即使沒有得到解脫，也甘願承受因果報應的苦惱，實在不忍心在五欲的泥潭中沉迷，被諸位聖賢所譏笑，只是暫時享受快樂。』

'Again, some say: 'All creations in the world are made by the God of Freedom. If things are natural, why should people work diligently? Isn't it because of the cycle of cause and effect that things come into being, and when they cease, they also cease due to the cycle of cause and effect?'' 'Again, some say: 'Because of discrimination, the notion of 'I' arises, thus one experiences existence, and the end of existence is the same. If one experiences existence, it is received naturally without effort; if existence ends, it ends naturally without needing to be extinguished.' 'Again, some say: 'When one in the world desires to be born as a human, if their father does not owe debts to others, they will be born smoothly, whether as a celestial being or an immortal, it is all the same. If these three places (referring to humans, celestials, and immortals) are free from debt, then this person does not need to work diligently, and can naturally attain liberation.' In various scriptures, each explains according to their own principles, and each attains liberation. Those with wisdom, if they diligently seek a higher state, will surely harm their minds. Therefore, I know that if the Holy Son wishes to seek liberation, he should rely on reason and the Dharma, and seek the path to liberation as described in ancient scriptures. If he does so, he will surely attain liberation without any doubt. The Holy Son's compassionate father, King Suddhodana, suffers the pain of love for his son, and he too should attain liberation. When the Holy Son returns to the palace now, if he sees the palace and feels weary, he need not dwell on it. Why? Because the kings and immortals of the past, after abandoning their homes, went to the mountains and forests, and later returned to their own palaces. Those kings all had their own names. For example, King Ambarisha (translated as 'Empty Arrow' in the Sui Dynasty), after abandoning his home, was in the mountains and forests, and his ministers and officials, advising and persuading him, surrounded him and brought him back to the palace. And King Rama (translated as 'Able to Rejoice' in the Sui Dynasty), seeing the land destroyed by evil people, fighting and killing each other, could not bear it, and came out of the mountains to protect it according to the law. Also, in the past, in the city of Vaishali, there was a great king named Tuluma (translated as 'Tree' in the Sui Dynasty), who also returned from the mountains and forests to his own country to protect the world. In the past, there was also a Brahma immortal king named Sakiriti (translated as 'Separated Speech' in the Sui Dynasty), and King Rakitideva (translated as 'Joyful Heaven' in the Sui Dynasty), and King Dharmayasha (translated as 'Dharma Name' in the Sui Dynasty), and countless other Brahma immortals and kings, all abandoned the mountains and forests and returned to their own palaces to pacify the land. Therefore, Holy Son! Having heard the deeds of these ancient kings, if you return to the palace now, there will be no suffering.' Then he spoke a verse: 'Like these famous kings, all abandoned their consorts and entered the mountains and forests, and later abandoned the mountains and returned to their own palaces, what fault is there in the Holy Son returning now?' At that time, after hearing these words from the two messengers, the Bodhisattva said to the ministers and the royal preceptor Brahmin: 'The meaning of existence and non-existence, doubt and non-doubt, I know for myself. But these two views, the truth they contain, whether hidden or revealed, I can endure. Those rumors, since they have no cause, how can they be believed? A wise person should not act based on the false words of others, just like a blind person wanting to walk, since there is no guide, they cannot see the truth, how can they walk? If one cannot decide in their own mind, what is good and what is not good, those foolish people, even if they see the pure Dharma, will think it is impure because of their lack of wisdom. I would rather generate a mind of diligence, and even if I have not attained liberation, I am willing to endure the suffering of karmic retribution, and I truly cannot bear to be immersed in the mire of the five desires, to be ridiculed by the sages, just for the sake of temporary pleasure.'

---

。又汝等言，往昔已來，虛空箭王，及能作喜，並從山林，還入家者。彼等諸王，我不取于解脫法中用為證明。何以故？彼等諸王，以其所學，盡神通故，別更無有苦行之法，是故彼等回反還宮。汝等今者莫作是心，我當立誓，假使日月墮落於地，此雪山王移離本所，我若未得正法之寶，貪世事故，以凡夫身還入本宮，無有是處。我今寧入熾盛猛炎大熱火坑，不得自利而還入宮，無有是處。』

「爾時菩薩作是誓已，從座而起，捨棄此林，背彼二人，獨自而行。時彼二使，聞于菩薩如是言已，復見決定舍諸親族，發如是愿，知必不回，舉身自撲，從地而起，流淚滿面，大聲而哭，隨菩薩行，欲近菩薩。是時菩薩，威德甚大，彼等二人，不能得逼，猶如日光，耀彼等目，不能睹見菩薩之身。

「爾時，使人復更重咨菩薩是言：『唯愿聖子！莫作如是剛䩕志意，愿定我等戀慕之心，我等愛心既未除斷，不忍棄捨聖子而去。』彼等二人，愛菩薩故，兼復重意向凈飯王，以是因緣，隨菩薩后東西而行，或住或看，或行或走。時彼二人，更復別教四人，隱身隨菩薩后，左右而行。『汝等人輩！莫離聖子，看至何處。』如是教已，時彼二人，心中愁毒，受大苦惱，啼哭叫喚，各相問言：『我等今者云何至城，見大王面？大王心情，為聖子故，大受苦惱，我等此言，云何得奏？若至王邊，復作何語，能解王心？』而有偈說：

「『彼等二使知聖子，　　決定不還至自宮， 別遣四人逐後行，　　自回見王云何說。』

佛本行集經問阿羅邏品第二十六上

「爾時，菩薩舍其父王大臣使人，並及國師婆羅門時，兩俱流淚，既分別已漸漸前行，安庠而向毗舍離城。未至彼城，于其中路，有一仙人，修道之所，名阿羅邏，姓迦藍氏。時彼仙人，有一弟子，遙見菩薩，向已而來，見已生大希有之心，從生未曾睹見斯事。見已速疾走向其師所坐之處，至已向彼諸同學等摩那婆邊，大聲唱喚彼等姓名，各各自言仁者跋伽婆！仁者彌多羅摩！仁者設摩！諸如是類摩那婆等，皆悉告言：『汝等今者可各喜歡，心應舍離祭祀之法，今此處所有遠方客大德仁來，應須迎接

『還有你們說的，過去那些虛空箭王，以及能作喜，他們都是從山林返回家中的。我不會拿他們來證明我所追求的解脫之道。為什麼呢？因為那些國王，他們所學的只是神通，除此之外沒有其他的苦行方法，所以他們才返回宮殿。你們現在不要這樣想，我在此立誓，即使太陽和月亮墜落到地上，這座雪山之王移動了位置，如果我沒有得到真正的佛法，卻因為貪戀世俗之事，以凡夫的身份返回宮殿，這是絕不可能的。我寧願跳入熾熱的火坑，也不會在沒有獲得自我利益的情況下返回宮殿，這是絕不可能的。』 『當時，菩薩發下這樣的誓言后，就從座位上站起來，離開了那片樹林，背對著那兩個人，獨自前行。當時，那兩個使者聽到菩薩這樣說，又看到他決心捨棄所有親人，發下這樣的誓願，知道他一定不會回頭，就全身撲倒在地，然後又從地上爬起來，淚流滿面，大聲哭泣，跟隨著菩薩行走，想要靠近菩薩。這時，菩薩的威德非常強大，那兩個人無法靠近他，就像陽光照射他們的眼睛一樣，無法看到菩薩的身影。 『當時，使者又再次對菩薩說：『希望聖子不要如此剛強決絕，請體諒我們戀慕的心情，我們的愛意還沒有斷絕，不忍心捨棄聖子而去。』他們兩個人，因為愛著菩薩，又惦記著凈飯王，因此，跟在菩薩身後，時而向東，時而向西，或停下，或觀看，或行走，或奔跑。當時，他們又另外安排了四個人，讓他們隱蔽地跟在菩薩身後，左右跟隨。『你們這些人，不要離開聖子，看看他要去哪裡。』這樣安排之後，那兩個人心中愁苦，承受著巨大的痛苦，啼哭叫喊，互相問道：『我們現在要如何回城，去見大王呢？大王因為聖子的事情，非常痛苦，我們這些話，要如何稟告呢？如果到了大王身邊，又要說什麼話，才能解開大王的心結呢？』於是有偈頌說： 『那兩個使者知道聖子，決心不返回宮殿，另外派遣四個人跟隨在後，自己回去見大王，要如何說呢？』 佛本行集經問阿羅邏品第二十六上 『當時，菩薩捨棄了他的父王、大臣、使者，以及國師婆羅門，他們都流著眼淚，分別之後，菩薩慢慢地向前走，安詳地走向毗舍離城。在到達那座城之前，在路途中，有一位仙人，修行的地方，名叫阿羅邏，姓迦藍氏。當時，那位仙人有一個弟子，遠遠地看到菩薩，向他走來，看到之後，心中感到非常稀有，從出生以來從未見過這樣的事情。看到之後，他迅速地跑到他老師坐的地方，到了之後，向那些同學摩那婆們大聲呼喊他們的名字，各自說道：『仁者跋伽婆！仁者彌多羅摩！仁者設摩！』像這樣的摩那婆們，都告訴他們說：『你們現在可以各自高興了，心中應該捨棄祭祀之法，現在這裡來了一位遠方的客人，大德仁者，應該去迎接。』

'And you say that in the past, the kings like 'Empty Sky Arrow King' and 'He Who Can Make Joy', all returned home from the mountains and forests. I will not use them as proof in my pursuit of liberation. Why? Because those kings, all they learned were supernatural powers, and they had no other methods of ascetic practice, so they returned to their palaces. You must not think like that now. I vow here that even if the sun and moon fall to the earth, and this king of the snow mountain moves from its place, if I have not attained the true Dharma, and because of worldly desires, return to the palace as a common person, that is absolutely impossible. I would rather jump into a blazing fire pit than return to the palace without having gained self-benefit, that is absolutely impossible.' 'At that time, after the Bodhisattva made this vow, he rose from his seat, left the forest, turned his back on the two men, and walked alone. At that time, the two messengers heard the Bodhisattva say this, and saw his determination to abandon all his relatives, and make such a vow, knowing that he would definitely not return, they threw themselves to the ground, then got up from the ground, their faces covered with tears, crying loudly, following the Bodhisattva, wanting to get close to him. At this time, the Bodhisattva's power was so great that the two men could not get close to him, just like the sunlight shining on their eyes, they could not see the Bodhisattva's figure.' 'At that time, the messengers again said to the Bodhisattva: 'May the Holy Son not be so firm and resolute, please understand our longing hearts, our love has not yet been cut off, we cannot bear to abandon the Holy Son and leave.' The two of them, because they loved the Bodhisattva, and also because they were concerned about King Suddhodana, therefore, they followed behind the Bodhisattva, sometimes to the east, sometimes to the west, sometimes stopping, sometimes watching, sometimes walking, sometimes running. At that time, they also arranged for four other people to secretly follow behind the Bodhisattva, on his left and right. 'You people, do not leave the Holy Son, see where he is going.' After making these arrangements, the two of them were filled with sorrow, suffering great pain, crying and shouting, asking each other: 'How can we now return to the city and see the Great King? The Great King is in great pain because of the Holy Son, how can we report this? If we go to the Great King, what words can we say to resolve the Great King's worries?' Then there is a verse that says: 'The two messengers knew that the Holy Son was determined not to return to the palace, they sent four other people to follow behind, and they themselves returned to see the King, how would they speak?' The Sutra of the Collection of the Buddha's Original Acts, Chapter Twenty-Six, Part One, on the Question of Arada Kalama 'At that time, the Bodhisattva abandoned his father, the king, the ministers, the messengers, and the Brahmin national teacher, they all shed tears, and after parting, the Bodhisattva slowly walked forward, peacefully heading towards the city of Vaishali. Before reaching that city, on the way, there was a hermit, a place of cultivation, named Arada Kalama, of the Kalama clan. At that time, that hermit had a disciple, who saw the Bodhisattva from afar, walking towards him, and after seeing him, he felt very rare in his heart, he had never seen such a thing since birth. After seeing him, he quickly ran to where his teacher was sitting, and after arriving, he shouted the names of his fellow students, the Manavas, saying: 'O Venerable Bhaggava! O Venerable Mitramama! O Venerable Shema!' To all such Manavas, he said: 'You can all be happy now, you should abandon the practice of sacrifice, now there is a guest from afar, a great virtuous one, who has come here, we should go and welcome him.'

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。然此仁者，已能厭離諸結煩惱，欲求最上至真解脫，即是釋主凈飯王子！諸相端嚴，猶如金柱，身光明曜，巍巍堂堂，修臂下垂，手過於膝，足趺下蹈，千輻之輪，行步安庠，如牛王視，圓光威德，猶如日輪，身若黃金，衣袈裟服。我等福利，最上之尊，漸漸自來，向我等邊。我等今者應須辦具，隨力所有供養承事，勿令虧少，恭敬尊重，頂戴奉迎。』爾時，彼摩那婆即以偈頌嘆菩薩言：

「『安庠善巧能行步，　　顧盻猶若大牛王， 眾相滿足莊嚴身，　　一切諸毛皆上靡， 足下圓輪具千輻，　　眉間宛轉妙白毫， 修臂洪直自在垂，　　此是人中大師子。』

「爾時，彼摩那婆口說此偈嘆菩薩已，重告彼諸摩那婆言：『汝等一切諸摩那婆！可共相隨，向于師所，咨白此事。』是時彼諸摩那婆等，即便相隨，往詣其師阿羅邏邊，到已委具咨白于師如前等事，言語既訖。

「爾時，菩薩安庠而行，忽然來至阿羅邏邊。其阿羅邏仙人，遙見菩薩，近來見已，不覺大聲告言：『善來聖子！』菩薩前至阿羅邏所，二人對面，相共問訊：『少病少惱，安隱已不？』相慰問訖，其阿羅邏請菩薩坐草鋪之上。而有偈說：

「『二人相見大喜歡，　　各各問訊少病惱， 相對語言時未幾，　　清凈草座即便鋪。』

「爾時，菩薩坐草鋪已，其阿羅邏諦心觀察菩薩之身，上下觀已，生大歡喜希有之事，即對菩薩，以美音辭，往來談說，稱讚菩薩，作如是言：『仁者瞿曇！我久承聞，仁者丈夫！能捨王位，逾城出家，割絕親愛染穢羅網。譬如大象斷牢鐵鎖，或䩕皮繩頓絕之後，自在走出，隨心所行。如是如是，仁者今日，乃能猛心，舍宮入山，於一切處，知足少欲，大有智慧。仁者瞿曇！既得如是希有之事，世間富貴，果報功能，得已能棄，剃落山林，此實難辦。往昔諸王，雖得王位果報具足，備受五欲，至年老時，喚於世子，付囑王位，灌頂為王，於後方舍宮內而出，至於山林，行求于道。彼不為難，亦非希有。如我所見，仁今年少，不受五欲，舍是富貴功德之事，能辦是心，來此求道，既得如是不可思議大聖王位，最勝境界，正盛年時，能斂心意，不著諸欲，志求解脫，不被縛著，不為諸根境界所染，能知有中一切諸患，不被諸有之所纏繞

現代漢語譯本：『然而這位仁者，已經能夠厭離各種煩惱，想要尋求最上至真的解脫，他就是釋迦族的王子凈飯王的兒子！他的相貌端正莊嚴，如同金柱一般，身體光明閃耀，威嚴堂堂，手臂修長下垂，手超過膝蓋，腳底平穩，踩著千輻輪紋，行走安詳，如同牛王一般注視，圓光威德，如同太陽一般，身體如同黃金，穿著袈裟。我們的福報，最尊貴的人，漸漸地自己來到我們這裡。我們現在應當準備好，盡我們所能供養侍奉，不要讓他有所缺少，恭敬尊重，頂禮奉迎。』當時，那些摩那婆就用偈頌讚嘆菩薩說： 『安詳善巧地行走，顧盼如同大牛王，各種相好都圓滿莊嚴，全身的毛都向上生長，腳底有千輻輪紋，眉間有宛轉的白色毫毛，修長的手臂自然下垂，這真是人中的大獅子。』 當時，那些摩那婆口誦此偈讚歎菩薩后，又對其他的摩那婆說：『你們所有的摩那婆！可以一起跟隨我，去向老師稟告這件事。』當時，那些摩那婆們，就一起跟隨，前往他們的老師阿羅邏那裡，到了之後，詳細地向老師稟告了之前的事情，說完之後。 當時，菩薩安詳地行走，忽然來到了阿羅邏那裡。阿羅邏仙人，遠遠地看見菩薩，走近后，不禁大聲說道：『聖子，歡迎您的到來！』菩薩走到阿羅邏那裡，兩人面對面，互相問候：『少病少惱，安穩嗎？』互相慰問之後，阿羅邏請菩薩坐在草墊上。並有偈頌說： 『兩人相見非常歡喜，各自問候是否少病少惱，相對說了幾句話之後，就鋪上了乾淨的草墊。』 當時，菩薩坐在草墊上之後，阿羅邏仔細地觀察菩薩的身體，上下觀察之後，感到非常歡喜，覺得這是稀有的事情，就對菩薩用美好的言辭，來回談論，稱讚菩薩，這樣說道：『仁者瞿曇！我早就聽說，您這位大丈夫！能夠捨棄王位，翻越城墻出家，割斷親情愛戀的染污羅網。就像大象掙斷牢固的鐵鎖，或者堅韌的皮繩，一下子掙脫之後，自由自在地走出，隨心所欲地行走。就像這樣，仁者今天，能夠以猛烈的心，捨棄宮殿進入山林，在一切地方，知足少欲，具有大智慧。仁者瞿曇！既然得到了這樣稀有的事情，世間的富貴，果報的功能，得到之後能夠捨棄，剃髮進入山林，這實在是難以辦到。過去那些國王，雖然得到了王位，果報具足，享受五欲，到了年老的時候，才叫來自己的兒子，把王位託付給他，為他灌頂成為國王，之後才捨棄宮殿而出，進入山林，尋求真理。他們不算難，也不是稀有。據我所見，仁者您現在年輕，不貪戀五欲，捨棄富貴功德的事情，能夠下定這樣的決心，來到這裡求道，既然得到了這樣不可思議的大聖王位，最殊勝的境界，正值盛年，能夠收斂心意，不執著于各種慾望，立志求解脫，不被束縛，不被各種感官境界所污染，能夠知道世間一切的禍患，不被世間所纏繞。』

English version: 'However, this benevolent one has already been able to detest all the entanglements and afflictions, desiring to seek the highest and truest liberation. He is none other than Prince Siddhartha, the son of King Suddhodana of the Shakya clan! His appearance is upright and dignified, like a golden pillar, his body radiates light, majestic and grand, his arms are long and drooping, his hands extend past his knees, his feet are flat, bearing the marks of a thousand-spoked wheel, his gait is peaceful, his gaze is like that of a bull king, his halo is powerful, like the sun, his body is like gold, and he wears a kasaya robe. Our blessings, the most honored one, are gradually coming to us. We should now prepare, to the best of our ability, to offer and serve him, not allowing him to lack anything, with respect and reverence, bowing and welcoming him.' At that time, those young men praised the Bodhisattva with verses, saying: 'He walks peacefully and skillfully, his gaze is like that of a great bull king, his body is adorned with all the perfect marks, all the hairs on his body grow upwards, the soles of his feet bear the marks of a thousand-spoked wheel, between his eyebrows is a curled white hair, his long arms hang down naturally, this is truly a great lion among men.' At that time, after those young men had spoken these verses in praise of the Bodhisattva, they said to the other young men: 'All of you young men! You can follow me to report this matter to our teacher.' At that time, those young men followed together, went to their teacher Alara Kalama, and after arriving, they reported to their teacher in detail the previous events, and after they had finished speaking. At that time, the Bodhisattva walked peacefully and suddenly arrived at Alara Kalama's place. The ascetic Alara Kalama, seeing the Bodhisattva from afar, and seeing him approach, could not help but exclaim loudly: 'Welcome, Holy Son!' The Bodhisattva went to Alara Kalama, and the two faced each other, exchanging greetings: 'Are you free from illness and trouble, are you at peace?' After exchanging greetings, Alara Kalama invited the Bodhisattva to sit on a grass mat. And there is a verse that says: 'The two met and were very happy, each asked if the other was free from illness and trouble, after speaking a few words to each other, they spread out a clean grass mat.' At that time, after the Bodhisattva sat on the grass mat, Alara Kalama carefully observed the Bodhisattva's body, looking up and down, and felt very happy, thinking this was a rare event, and then spoke to the Bodhisattva with beautiful words, talking back and forth, praising the Bodhisattva, saying: 'Benevolent Gautama! I have long heard that you, this great man! Are able to abandon your throne, go beyond the city walls to become a monk, severing the defiled nets of affection and love. Just like an elephant breaking free from strong iron chains, or a tough leather rope, breaking free all at once, and then walking out freely, going wherever it pleases. Just like that, benevolent one, today you are able to, with a fierce heart, abandon the palace and enter the mountains, in all places, being content and having few desires, possessing great wisdom. Benevolent Gautama! Since you have obtained such a rare thing, the wealth of the world, the function of karmic rewards, having obtained it, you are able to abandon it, shave your head and enter the mountains, this is truly difficult to do. In the past, those kings, although they obtained the throne, with full karmic rewards, enjoying the five desires, when they reached old age, they would call their sons, entrust the throne to them, anointing them as king, and only then would they abandon the palace and go out, entering the mountains, seeking the truth. They are not considered difficult, nor are they rare. As I see it, benevolent one, you are young now, not greedy for the five desires, abandoning the things of wealth and merit, able to make such a resolution, coming here to seek the path, since you have obtained such an inconceivable great holy kingship, the most supreme state, in the prime of your life, you are able to restrain your mind, not clinging to various desires, determined to seek liberation, not being bound, not being defiled by the various sensory realms, able to know all the troubles in the world, not being entangled by the world.'

---

。何以故？往昔有王，名曰頂生，彼王已得統四天下，猶不知足，騰上至彼三十三天，得於帝釋半座而坐，以其內心不知足故，五欲境界便即失盡，墮落於地。

「『復有一王，名那睺沙，亦得王領於四天下，還覆上至三十三天，治化諸天，猶尚不足，亦失王位，墮落於地。諸如是類，羅摩王、陀盧呼彌王、阿沙羅吒迦王等，又多有諸轉輪聖王，以得王位不知足故，皆失境界，富貴王位悉皆滅盡。世間無人得境界已，心知足者，猶如大火得薪熾盛。』其阿羅邏作是語已，菩薩報言：『仁者大仙！我見世間如是相已，復睹一切，猶如芭蕉，心內不牢，后還破壞。以得境界，恐不知足，不求自利，厭離欲事。我知是已，尋求正路，處處遊行，猶如有人行於曠野，失伴迷路，心惑諸方，不得導師，以求導故，處處遊行，今我亦然。』

「爾時菩薩作是語已，時，阿羅邏更復咨白于菩薩言：『仁者瞿曇！我久見於大士心相，仁于解脫，堪作大器。』

「爾時，眾中有一摩那婆，是阿羅邏仙人弟子，合掌白師，嘆于菩薩作如是言：『希有此人，不可思議，能辦此心。往昔諸王，年少之時，坐于宮內，當受五欲，於後得年頭白老時，各喚太子，付囑王位，灌頂為王，於後舍家，而入山林，行行修道，而得王仙。此者不然，盛年少壯，正是快意受五欲時，少病少惱，氣力充足，頭髮烏黑，身體柔軟，勇猛具足，無所乏少。父王年老，不貪王位，厭離世間，不貪果報，而能出家，入山求道。』

「時阿羅邏白菩薩言：『仁者發心，欲求何事？欲辦何道？乃能發心，來於此處。』菩薩報言：『尊者大師！我以見此世間眾生，以為生老病死纏縛，不能自出，今發如是精勤之心。』時阿羅邏復作是言：『仁者瞿曇！乃能生於如是慧眼，發如是想，此義真實。所以者何？』而說偈言：

「『一切法勝唯有行，　　清凈寂定不過心， 染著恩愛最怨家，　　諸有恐怖是老死。』

「爾時阿藍說是語已，而彼眾有一摩那婆，是阿羅邏仙人弟子，白菩薩言：『仁者今舍親愛眷屬，背而來此，有何心意？』菩薩報言：『世界所有集聚合會，決有別離。我知如是，故發此意，欲求至真。』

「時阿羅邏仙人重更白菩薩言：『仁者今已得於解脫

現代漢語譯本：這是什麼原因呢？過去有一位國王，名叫頂生，他已經統治了四大部洲，仍然不知滿足，又升到三十三天，在帝釋天那裡得到半個座位坐下，因為他內心不知足，五欲的境界便立刻全部失去，墮落到地上。 『又有一位國王，名叫那睺沙，也統治了四大部洲，又升到三十三天，治理諸天，仍然不滿足，也失去了王位，墮落到地上。像這樣的例子，還有羅摩王、陀盧呼彌王、阿沙羅吒迦王等，還有很多轉輪聖王，因為得到王位不知滿足，都失去了境界，富貴王位全部滅盡。世間沒有人得到境界后，內心知足的，就像大火得到柴薪就會更加熾盛。』阿羅邏說完這些話后，菩薩回答說：『仁者大仙！我看到世間是這樣的情況后，又看到一切都像芭蕉一樣，內心不牢固，最終還會破壞。因為得到境界，恐怕不知滿足，不求自身的利益，厭離慾望的事情。我知道這些后，就尋求正路，到處，就像有人走在曠野，失去同伴迷路，心中迷惑方向，找不到嚮導，爲了尋找嚮導，到處，我現在也是這樣。』 當時菩薩說完這些話后，阿羅邏又對菩薩說：『仁者瞿曇！我早就看到大士的心相，你對於解脫，堪當大任。』 當時，人群中有一位摩那婆，是阿羅邏仙人的弟子，合掌對老師說，讚歎菩薩說：『這個人真是稀有，不可思議，能夠有這樣的決心。過去那些國王，年輕的時候，坐在宮殿里，享受五欲，等到年老發白的時候，各自叫來太子，把王位託付給他，為他灌頂成為國王，之後才捨棄家庭，進入山林，修行求道，成為王仙。這個人不是這樣，正值盛年，正是快意享受五欲的時候，少病少惱，氣力充足，頭髮烏黑，身體柔軟，勇猛具足，什麼都不缺少。父王年老，不貪戀王位，厭離世間，不貪圖果報，卻能夠出家，入山求道。』 當時阿羅邏對菩薩說：『仁者發心，想要追求什麼？想要修成什麼道？才能夠發心，來到這裡。』菩薩回答說：『尊者大師！我看到世間眾生，被生老病死纏縛，不能自己解脫，現在才發這樣的精進之心。』當時阿羅邏又說：『仁者瞿曇！你能夠生出這樣的智慧之眼，發出這樣的想法，這個道理是真實的。為什麼呢？』然後說了偈語： 『一切法中，最殊勝的是修行，清凈寂靜，沒有超過心的，染著恩愛，是最怨恨的仇家，所有恐怖，都是老死。』 當時阿藍說完這些話后，他們之中有一位摩那婆，是阿羅邏仙人的弟子，對菩薩說：『仁者現在捨棄親愛的眷屬，背離他們來到這裡，有什麼想法？』菩薩回答說：『世界所有聚集的會合，最終都會有別離。我知道是這樣的，所以才發這個心意，想要追求真理。』 當時阿羅邏仙人又對菩薩說：『仁者現在已經得到了解脫』

English version: Why is that? In the past, there was a king named Dingsheng, who had already ruled the four continents, yet he was still not satisfied. He ascended to the Thirty-three Heavens and obtained half a seat with Emperor Shitian. Because his heart was not content, the five desires were immediately lost, and he fell to the ground. 'There was another king named Nahousha, who also ruled the four continents. He also ascended to the Thirty-three Heavens, governing the gods, yet he was still not satisfied. He also lost his throne and fell to the ground. Such examples include King Rama, King Dharuhumi, King Asharotaka, and many other wheel-turning sage kings. Because they were not content with their thrones, they all lost their realms, and their wealth and royal positions were completely destroyed. No one in the world, after obtaining a realm, is content in their heart, just like a great fire that becomes more intense when it gets fuel.' After Arara said these words, the Bodhisattva replied, 'Great sage! After seeing the world in this state, I also see that everything is like a banana tree, unstable in its core, and will eventually be destroyed. Because of obtaining a realm, I fear not being content, not seeking my own benefit, and being disgusted with desires. Knowing this, I seek the right path, everywhere, just like someone walking in the wilderness, losing their companions and getting lost, their heart confused about directions, unable to find a guide. To seek a guide, everywhere, I am the same now.' At that time, after the Bodhisattva said these words, Arara said to the Bodhisattva again, 'Gautama, I have long seen the heart of a great being. You are capable of great things in terms of liberation.' At that time, there was a Manava in the crowd, a disciple of the Arara sage, who put his palms together and said to his teacher, praising the Bodhisattva, 'This person is rare and inconceivable, able to have such determination. In the past, those kings, when they were young, sat in their palaces, enjoying the five desires. When they grew old and their hair turned white, they would each call their crown prince, entrust the throne to him, crown him as king, and then abandon their families, enter the mountains, practice and seek the Way, and become royal immortals. This person is not like that. In his prime, when he could enjoy the five desires, with few illnesses and worries, with abundant strength, black hair, a soft body, full of courage, and lacking nothing. His father is old, not greedy for the throne, disgusted with the world, not greedy for rewards, yet he is able to leave home and enter the mountains to seek the Way.' At that time, Arara said to the Bodhisattva, 'What do you intend to seek, having made up your mind? What path do you intend to cultivate, that you have made up your mind to come here?' The Bodhisattva replied, 'Venerable master! I see that the beings of the world are bound by birth, old age, sickness, and death, unable to free themselves. That is why I have now made such a diligent resolve.' At that time, Arara said again, 'Gautama, you are able to generate such a wise eye and have such thoughts. This principle is true. Why is that?' Then he spoke a verse: 'Among all dharmas, the most superior is practice, purity and tranquility, nothing surpasses the mind, attachment to love is the most hateful enemy, and all fears are old age and death.' At that time, after Aram said these words, there was a Manava among them, a disciple of the Arara sage, who said to the Bodhisattva, 'Now that you have abandoned your beloved relatives and come here, what is your intention?' The Bodhisattva replied, 'All gatherings and meetings in the world will eventually have separations. Knowing this, I have made this intention to seek the truth.' At that time, the Arara sage said to the Bodhisattva again, 'You have now attained liberation.'

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。所以者何？眾生所沒，此泥難渡，世間所縛，此牢強繩，仁者已能獨辦此心，我當說此解脫法門。所謂愛心，仁須遠離，言愛心者，是世間中大惡蛟龍，於心水內，居止停住，失一切利。以如是故，我今觀知世間之人，非是正行，其能取于正行之法，唯有智人，遠離愛染，應須發心，斷見有相，作于無相。』

「菩薩答言：『大仙尊者！我受是語，如尊所言。』阿羅邏仙復問菩薩：『仁云何受？』菩薩報言：『世間之人，以作相縛。其相縛者，凡是父母，生子養育，為立家故，養育兒息，有能增長成就我家，以是緣故，父母養子；若無因緣，自許眷屬，猶不親近，況復他人？凡親近人，貪求利故，而昵於人，終無處覓。』阿羅邏仙復更贊言：『善哉仁者！仁今已知世間諸法，瞿曇沙門！乃爾明證一切諸智。』

「時，彼眾有一摩那婆，亦是羅邏仙人弟子，白菩薩言：『仁者瞿曇！仁今已得是最上樂。何以故？能漸離於一切愛相，即得世間諸無惱法。所以者何？我見世間，少有人能不憐婦兒，不求財物，不舉兩手，哭於世間。多見有人，以不少欲，不知厭足，愛惜資財，常起貪心，染著世利，家家盡皆舉手大哭。』而說偈言：

「『世間罕見知足人，　　少欲無求不受苦， 所有哭泣恩愛者，　　多是貪著聚資財。』

「時阿羅邏白菩薩言：『希有仁者瞿曇！如是廣大智慧，是故仁今辦是勇猛，制伏諸根，不令增長於諸欲染，勿為所牽。』是時菩薩，問于尊者阿羅邏言：『大仙尊者！諸根何故如是不定？欲降伏者，方便云何？唯愿尊者！為我解說。』其阿羅邏仙人報言：『沙門大士！凡人在世，欲厭離生，我今當爲大士略說方便之相。大士諦聽。』而有偈說：

「『大尊仙人阿羅邏，　　發遣菩薩神智心， 于自己論悉檀中，　　分別要略而宣說。』

「『瞿曇大士！凡欲除于諸根體相，及根境界，應須如是思量分別。何以故？是諸根等，一切境界，既分別知，悉須捐舍。乃至諸根境界之內，有諸愛染，彼愛所染，即能令著。以此著故，則令眾生沉沒世間，不能得出諸凡夫人，受于貪愛繫縛等苦，一切皆由境界故，得如是等事

現代漢語譯本：這是為什麼呢？因為眾生沉溺其中，這泥潭難以渡過；被世俗所束縛，這牢籠的繩索堅固難斷。仁者您已經能夠獨自掌控自己的心，我應當為您講述這解脫的法門。所謂的愛心，仁者您必須遠離。說愛心，它就像世間一條巨大的惡蛟龍，潛伏在心湖之中，阻礙一切利益。正因如此，我如今觀察到世間之人，他們的行為並非正道。能夠採取正道之法的人，唯有智者，他們遠離愛慾的污染，應當發心，斷除有相的執著，修習無相的境界。' 菩薩回答說：'大仙尊者！我接受您的教誨，正如您所說。'阿羅邏仙人又問菩薩：'您是如何接受的呢？'菩薩回答說：'世間之人，被表象所束縛。這種表象的束縛，體現在父母生養子女，爲了建立家庭，養育後代，希望他們能夠光耀門楣，因此父母養育子女；如果沒有這種因緣，即使是自己的親屬，也不會親近，更何況是其他人呢？凡是親近他人，都是爲了貪圖利益，才依附於人，最終一無所獲。'阿羅邏仙人再次讚歎說：'善哉，仁者！您現在已經瞭解世間諸法，瞿曇沙門！您真是明證一切智慧。' 當時，在他們之中有一位摩那婆，也是羅邏仙人的弟子，對菩薩說：'仁者瞿曇！您現在已經獲得了最上的快樂。為什麼呢？因為您能夠逐漸遠離一切愛慾的執著，就能獲得世間一切無惱的法。這是為什麼呢？我看到世間，很少有人能夠不憐愛妻子兒女，不追求財物，不舉起雙手，在世間哭泣。我看到很多人，因為不知足，貪得無厭，愛惜資財，常常生起貪心，執著於世俗的利益，家家戶戶都在舉手大哭。'於是他說了偈語： '世間罕見知足人，少欲無求不受苦，所有哭泣恩愛者，多是貪著聚資財。' 當時，阿羅邏對菩薩說：'稀有啊，仁者瞿曇！您有如此廣大的智慧，因此您現在能夠如此勇猛，制伏諸根，不讓它們增長愛慾的污染，不被它們所牽引。'這時，菩薩問阿羅邏尊者：'大仙尊者！諸根為什麼如此不定？想要降伏它們，有什麼方法呢？希望尊者能夠為我解說。'阿羅邏仙人回答說：'沙門大士！凡人在世，想要厭離生死，我今天就為大士簡略地說說方便之相。大士仔細聽。'於是說了偈語： '大尊仙人阿羅邏，發遣菩薩神智心，于自己論悉檀中，分別要略而宣說。' '瞿曇大士！凡是想要去除諸根的體相，以及根的境界，應當這樣思量分別。為什麼呢？因為這些諸根，以及一切境界，既然分別知曉，就必須捨棄。乃至諸根境界之內，有各種愛慾的污染，被這些愛慾所污染，就會產生執著。因為這種執著，就會使眾生沉溺於世間，無法脫離。那些凡夫俗子，承受著貪愛束縛的痛苦，這一切都是因為境界的緣故，才導致這樣的結果。'

English version: 'Why is this so? Because beings are immersed in it, this mud is difficult to cross; bound by the world, these prison ropes are strong and hard to break. You, the benevolent one, have already been able to control your own mind, and I should tell you this method of liberation. The so-called love, you, the benevolent one, must stay away from. Speaking of love, it is like a huge evil dragon in the world, lurking in the lake of the heart, hindering all benefits. Because of this, I now observe that the people of the world, their actions are not the right path. Those who can take the path of righteousness are only the wise, who stay away from the pollution of desire, and should make a vow to cut off the attachment to form and cultivate the realm of formlessness.' The Bodhisattva replied: 'Great Immortal One! I accept your teachings, just as you said.' The Arada Immortal asked the Bodhisattva again: 'How do you accept it?' The Bodhisattva replied: 'The people of the world are bound by appearances. This bondage of appearances is reflected in parents giving birth to children, raising them to establish a family, raising their offspring, hoping that they can bring glory to the family, so parents raise their children; if there is no such cause, even their own relatives will not be close, let alone others? All those who are close to others are greedy for profit, and only then do they cling to others, and in the end, they gain nothing.' The Arada Immortal praised again: 'Well done, benevolent one! You now understand all the dharmas of the world, Gautama Shramana! You are truly a clear proof of all wisdom.' At that time, among them, there was a Manava, who was also a disciple of the Arada Immortal, who said to the Bodhisattva: 'Benevolent Gautama! You have now attained the supreme happiness. Why is that? Because you can gradually stay away from all attachments to desire, you can obtain all the non-troubling dharmas of the world. Why is this so? I see in the world, few people can not love their wives and children, not pursue wealth, not raise their hands, and cry in the world. I see many people, because they are not content, greedy and insatiable, cherish their wealth, often give rise to greed, cling to worldly benefits, and every family is raising their hands and crying loudly.' Then he spoke a verse: 'The world rarely sees a contented person, those with few desires and no demands do not suffer, all those who cry for love are mostly greedy for accumulating wealth.' At that time, Arada said to the Bodhisattva: 'Rare, benevolent Gautama! You have such great wisdom, therefore you are now able to be so brave, subdue the senses, not let them increase the pollution of desire, and not be led by them.' At this time, the Bodhisattva asked the Venerable Arada: 'Great Immortal One! Why are the senses so unstable? If you want to subdue them, what is the method? I hope the Venerable One can explain it to me.' The Arada Immortal replied: 'Shramana Great One! Ordinary people in the world, who want to be disgusted with birth and death, I will briefly tell you the appearance of the method today. Great One, listen carefully.' Then he spoke a verse: 'The great venerable Arada Immortal, sent forth the Bodhisattva's divine wisdom, in his own theory, he explained the essentials briefly.' 'Great Gautama! All those who want to remove the form of the senses, and the realm of the senses, should think and distinguish in this way. Why is that? Because these senses, and all realms, once they are distinguished and known, must be abandoned. Even within the realm of the senses, there are various pollutions of desire, and being polluted by these desires will lead to attachment. Because of this attachment, it will cause sentient beings to sink into the world and be unable to escape. Those ordinary people suffer from the pain of being bound by greed and love, all of this is due to the realm, which leads to such results.'

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。大士當知！何因緣爾？』而說偈言：

「『山羊被殺因作聲，　　飛蛾投燈由火色， 水魚懸鉤為吞餌，　　世人趣死以境牽。』

「爾時，菩薩聞此偈已，復更問言：『尊者今說調伏諸根方便相貌，共因緣生，體性虛空，誑惑無實，猶如火坑，猶如夢幻，如草上露。我今心想，以如是知。』

「時，阿羅邏仙人復問菩薩大士：『仁何故言，諸境界內，無利益想？』菩薩報言：『凡人慾依諸境界住受果報者，猶如有人造立屋舍，欲蔽日光，或避風雨。如人以渴故求於水，又如人饑故求覓食，如人垢穢欲洗浴身，如人露形求衣覆體，如人睏乏故求乘騎，欲得除寒故求于暖，欲得除熱故求于涼，欲去疲勞故坐床鋪。如是等事，諸所求者，皆為以苦來逼身故，所以推求。如似病人，為患重故，方覓良醫。世間之人，一切悉皆如是悕望。』

「時，阿羅邏贊言：『瞿曇！希有此心。大德！云何於世間中，能作如是速疾，即生無常之想？希有希有！能見真實。大德利根，聰敏易悟，若能如是明瞭見者，是名真見；若異見者，是名誑惑。如仁所言，為饑求食，避藏風雨，以此寒熱暫易奪故，世間人心即生樂想。』又復嘆言：『仁者瞿曇！真是法橋，任持大器，我雖傳聞，先觀弟子，堪受法不？若能堪受，然後為說種種諸論。如我所見，仁者今日，則不復然，俯仰云爲，深得進止，不假須觀，如我論中，有真實義，盡為仁說。』

「爾時，菩薩聞阿羅邏仙如是語已，生大歡喜，而重問言：『尊者大仙！今日未知我之孝心，忽為我作如是妙說，我知是相，雖未即益，今已得利。所以者何？譬如有人，欲見於色，而得光明，如人遠行須得善導，如度彼岸須得船師，尊者今日顯示我心，亦復如是。唯愿尊者！更為我說尊者所知，云何度脫生老病死？』

佛本行集經卷第二十二

隋天竺三藏阇那崛多譯問阿羅邏品下

「爾時，尊者阿羅邏仙人善知菩薩心有至德，更述已論決定悉檀而說偈言：

「『瞿曇沙門善諦聽，　　我論中說總悉檀， 如今雖在煩惱中，　　如后自然還解脫。』

「爾時阿羅邏說是偈已，作如是言：『凡眾生者，此有二義：一者本性，二者變化，合此二種，總名眾生

現代漢語譯本：『大士應當知道！是什麼因緣導致這樣的呢？』於是說了偈語： 『山羊被殺是因為它發出叫聲，飛蛾撲向燈火是因為燈火的顏色，水中的魚被釣是因為吞食了魚餌，世人奔向死亡是因為被外境所牽引。』 當時，菩薩聽了這偈語后，又問：『尊者現在所說的調伏諸根的方法和表象，都是因緣和合而生，其體性是虛空的，是虛妄迷惑沒有真實的，就像火坑，就像夢幻，就像草上的露水。我現在心中所想，就是這樣理解的。』 這時，阿羅邏仙人又問菩薩：『你為什麼說，在各種境界中，沒有利益可言呢？』菩薩回答說：『凡人想要依靠各種境界來安住並接受果報，就像有人建造房屋，想要遮擋陽光，或者躲避風雨。就像人因為口渴而尋求水，又像人因為飢餓而尋找食物，像人身體污垢想要洗浴，像人裸露身體想要衣服遮蓋，像人睏乏想要乘坐交通工具，想要去除寒冷而尋求溫暖，想要去除炎熱而尋求涼爽，想要去除疲勞而坐在床鋪上。像這些事情，所有尋求的，都是因為被痛苦所逼迫，所以才去尋求。就像病人，因為病情嚴重，才去尋找良醫。世間的人，一切都是這樣希望的。』 這時，阿羅邏讚歎說：『瞿曇！你的這種想法真是稀有。大德！為什麼在世間中，能夠如此迅速地產生無常的想法？真是稀有啊！能夠看到真實。大德你根性銳利，聰敏容易領悟，如果能夠這樣明瞭地看到，這才是真正的見解；如果見解不同，那就是虛妄迷惑。就像你所說的，因為飢餓而尋求食物，躲避風雨，因為寒冷炎熱暫時被奪走，世間的人心就產生了快樂的想法。』又讚歎說：『仁者瞿曇！你真是法橋，能夠承擔大任，我雖然聽說過，但要先觀察弟子，看他是否能夠接受佛法？如果能夠接受，然後才為他說各種論述。以我所見，你今天則不必如此，你的一舉一動，都深得進退的道理，不需要再觀察，如果我的論述中有真實的意義，我都會為你講述。』 當時，菩薩聽了阿羅邏仙人這樣的話后，心中非常歡喜，又問：『尊者大仙！今天我還不瞭解我的孝心，您就為我說了如此精妙的道理，我知道這些道理，雖然還沒有立即得到利益，但現在已經得到了利益。這是為什麼呢？譬如有人，想要看到顏色，而得到了光明，就像人遠行需要得到好的嚮導，就像渡過彼岸需要得到船伕，尊者今天顯示我的心，也是如此。只希望尊者！再為我說說您所知道的，如何才能度脫生老病死？』 《佛本行集經》卷第二十二 隋朝天竺三藏阇那崛多譯《問阿羅邏品下》 『當時，尊者阿羅邏仙人善知菩薩心中有至高的德行，再次闡述自己的論點，確定宗旨，說了偈語：』 『瞿曇沙門仔細聽，我的論述中說的是總的宗旨，如今雖然還在煩惱中，但之後自然會解脫。』 當時阿羅邏說完這偈語后，這樣說道：『凡是眾生，這裡有兩種含義：一種是本性，一種是變化，把這兩種合在一起，總稱為眾生。』

English version: 'Great being, you should know! What is the cause and condition for this?' And then he spoke a verse: 'The goat is killed because it makes a sound, the moth flies into the lamp because of the color of the fire, the fish in the water is hooked because it swallows the bait, and people in the world rush to death because they are led by external circumstances.' At that time, after the Bodhisattva heard this verse, he asked again: 'Venerable one, what you are now saying about the methods and appearances of subduing the senses, they all arise from causes and conditions, their nature is empty, they are deceptive and unreal, like a fire pit, like a dream, like dew on the grass. This is what I think in my heart now.' At this time, the Arada Kalama asked the Bodhisattva: 'Why do you say that there is no benefit in all realms?' The Bodhisattva replied: 'Ordinary people who want to rely on various realms to dwell and receive karmic retribution are like people who build houses to block the sun or avoid wind and rain. It's like a person seeking water because of thirst, or a person seeking food because of hunger, like a person wanting to bathe because their body is dirty, like a person wanting clothes to cover their naked body, like a person wanting to ride a vehicle because they are tired, wanting to seek warmth to get rid of the cold, wanting to seek coolness to get rid of the heat, wanting to sit on a bed to get rid of fatigue. These things, all that is sought, is because they are forced by suffering, so they seek. It's like a sick person, because their illness is serious, they seek a good doctor. All people in the world are like this.' At this time, Arada Kalama praised: 'Gautama! This thought of yours is rare. Great virtue! How can you so quickly generate the thought of impermanence in the world? It is rare! You can see the truth. Great virtue, your roots are sharp, you are intelligent and easy to understand. If you can see so clearly, this is true insight; if your insight is different, it is delusion. As you said, seeking food because of hunger, avoiding wind and rain, because the cold and heat are temporarily taken away, people in the world generate the thought of happiness.' He also praised: 'Virtuous Gautama! You are truly a bridge of Dharma, capable of bearing great responsibilities. Although I have heard of it, I must first observe my disciples to see if they are capable of receiving the Dharma. If they are capable, then I will explain various theories to them. As I see it, you are not like that today. Your every move is deeply in line with the principles of advancement and retreat. There is no need to observe you. If there is any true meaning in my theories, I will tell you everything.' At that time, after the Bodhisattva heard these words from Arada Kalama, he was very happy and asked again: 'Venerable great sage! Today, you do not yet know my filial piety, but you have spoken such wonderful principles for me. I know these principles, although I have not immediately received benefits, I have already received benefits now. Why is this? For example, if someone wants to see colors and receives light, just as a person traveling far needs a good guide, just as crossing the other shore needs a boatman, venerable one, you are showing my heart today, it is also like this. I only hope that venerable one! Please tell me more about what you know, how can one be liberated from birth, old age, sickness, and death?' 'The Sutra of the Collection of the Buddha's Original Acts', Volume 22 Translated by the Indian Tripitaka Master Jnanagupta of the Sui Dynasty, 'The Chapter of Asking Arada Kalama, Part 2' 'At that time, the venerable Arada Kalama, knowing that the Bodhisattva had supreme virtue in his heart, further elaborated his own arguments, determined the purpose, and spoke a verse:' 'Shramana Gautama, listen carefully, what I say in my discourse is the general purpose, although you are still in afflictions now, you will naturally be liberated later.' At that time, after Arada Kalama finished speaking this verse, he said: 'For all sentient beings, there are two meanings here: one is the original nature, and the other is change. Combining these two, they are collectively called sentient beings.'

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。言本性者，即是五大，其五大者，所謂地大水火風空，我及無相，名本體性。言變化者，諸根境界，手足語言，動轉來去，及以心識，此名變化。若知如是諸境界者，名知境界，言能知彼諸境界者，是我能知，思惟我者，是智人說。』而說偈言：

「『若有能識諸根塵，　　是名善知彼境界， 言知一切境界者，　　智慧人說思惟知。』

「爾時，阿羅邏作如是言：『思惟我者，其人即是迦毗羅仙，及其弟子，以自度量此意境界，波阇波提仙人之子，名曰深意，所見亦然。如人數數生老病死，受諸苦毒，深諦知已，為他解說。念其遠離，思惟此理，應當了知一切無相。』又復說言：『因煩惱者，所謂無智，愛著諸業。如是等業，屬煩惱因。此煩惱因，則有四種，此人不能解脫生死，以其未離諸煩惱故。四種云何？一者無信，二者著我，三者有疑，四者無定。以有餘殘，則無方便，深著世間，恒常墮落。以如是故，處處受生。

「『言無信者，常行顛倒，應如是知，而反不知，是名無信。

「『言著我者，云此是我，稱彼非我，我如是說，我如是受，我行我住。我相我身，如是名我，不自覺知，是名著我。

「『言有疑者，此是以不惑疑一切，止是一物。猶如泥團，是名為疑。

「『言無定者，如是如是，是是亦然，非是亦然，心意覺想一切諸業，是眾是我，是彼是此，是名無定。

「『又余殘者，未知勝處，未覺始覺，未證自性，始證知故，是名余殘。

「『又復，說言無方便者，即是無智，以無智故，不解方便，無方便故，不能顯示。以是義故，名無方便。

「『又染著者，謂無智人，見聞觸覺，即生染著。或時意著身著語著，或意業著一切境界，應不著處而惑著之，是名爲著。

「『又，墮落者，我是彼處，彼處是我，若有如是思惟念者，是名墮落。以是因緣，墮于煩惱，是名無德，是名無智。是名五處，苦惱無樂，此無樂處。所謂黑暗、愚癡、大癡，有二雜住，是名五處。言黑暗者，所謂懶惰；言愚癡者，所謂生死；言大癡者，所謂行欲。所以者何？此處假使有大德人，猶尚迷惑，不知醒悟，故名大癡。二雜住者，所謂瞋恚；復二雜住，所謂懈怠。無明眾生，不如是修，迷沒染著此五處所，住于煩惱苦海之中，順生死流

現代漢語譯本：『論及本性，即是五大，這五大指的是地、水、火、風、空。我和無相，被稱為本體性。論及變化，指的是諸根與境界，手足的動作，語言的表達，行動和來去，以及心識，這些被稱為變化。如果能認識到這些境界，就叫做認識境界。而能認識這些境界的，就是我能認識。思考『我』的，是智者所說的。』並說了偈語： 『如果有人能認識諸根和塵境，就叫做善於認識那些境界。說能認識一切境界的，是智慧之人通過思考而認識的。』 當時，阿羅邏這樣說：『思考『我』的人，就是迦毗羅仙人及其弟子，他們用自己的尺度來衡量這種意念境界。波阇波提仙人的兒子，名叫深意，他的見解也是如此。就像人們不斷經歷生老病死，承受各種痛苦，深刻地認識到這些之後，為他人解釋。思考遠離這些痛苦，思考這個道理，應當瞭解一切都是無相的。』他又說：『煩惱的根源，就是無知，貪愛各種行為。這些行為都屬於煩惱的根源。這種煩惱的根源有四種，這樣的人不能解脫生死，因為他們沒有脫離各種煩惱。這四種是什麼呢？一是沒有信心，二是執著於我，三是有疑惑，四是沒有定力。因為還有殘餘，就沒有方便法門，深深地執著於世間，常常墮落。因此，到處受生。 『所謂沒有信心，就是常常顛倒行事，應該知道的反而不知道，這就叫做沒有信心。 『所謂執著於我，就是說『這是我』，稱『那不是我』，『我這樣說』，『我這樣接受』，『我行走』，『我居住』，『我的相貌』，『我的身體』，像這樣稱為『我』，而不自覺知，這就叫做執著於我。 『所謂有疑惑，就是對一切事物都疑惑不定，只認為是一團泥土，這就叫做疑惑。 『所謂沒有定力，就是這樣也可以，那樣也可以，是這樣也是，不是這樣也是，心意覺想一切行為，這些都是我，那是彼，這是此，這就叫做沒有定力。 『所謂還有殘餘，就是沒有認識到殊勝之處，沒有覺悟到最初的覺悟，沒有證得自性，只是開始認識到，這就叫做還有殘餘。 『又說沒有方便法門，就是沒有智慧，因為沒有智慧，所以不瞭解方便法門，沒有方便法門，就不能顯示真理。因為這個原因，叫做沒有方便法門。 『所謂染著，就是指沒有智慧的人，看到、聽到、接觸到、感覺到，就產生染著。有時是意念上的執著，有時是身體上的執著，有時是語言上的執著，有時是意業上的執著，執著於一切境界，在不應該執著的地方卻執著，這就叫做執著。 『所謂墮落，就是認為『我是那個地方』，『那個地方是我』，如果有這樣的想法，就叫做墮落。因為這個原因，墮入煩惱，這就叫做沒有德行，叫做沒有智慧。這就叫做五處，痛苦而沒有快樂，這沒有快樂的地方，就是黑暗、愚癡、大癡，還有兩種雜住，這就是五處。所謂黑暗，就是懶惰；所謂愚癡，就是生死；所謂大癡，就是貪求慾望。為什麼這樣說呢？因為即使是有大德的人，在這裡也會迷惑，不知道醒悟，所以叫做大癡。兩種雜住，就是瞋恚；還有兩種雜住，就是懈怠。無明的眾生，不這樣修行，迷失在染著這五處，住在煩惱的苦海之中，順著生死的河流漂流。'

English version: 'Speaking of nature, it is the five great elements, which are earth, water, fire, wind, and space. I and the formless are called the essential nature. Speaking of change, it refers to the senses and their objects, the movements of hands and feet, the expression of language, actions and comings and goings, as well as consciousness; these are called changes. If one can recognize these realms, it is called knowing the realms. And the one who can know these realms is that I can know. The one who contemplates 『I』 is what the wise say.』 And he spoke a verse: 'If one can recognize the senses and their objects, it is called knowing those realms well. To say one knows all realms, the wise person knows through contemplation.' At that time, Arada said this: 'The one who contemplates 『I』 is Kapila the sage and his disciples, who use their own measure to gauge this realm of thought. The son of Pajapati the sage, named Deep Meaning, also holds the same view. Just as people repeatedly experience birth, old age, sickness, and death, enduring various sufferings, having deeply understood these, they explain them to others. Contemplating detachment from these sufferings, contemplating this principle, one should understand that all is formless.' He further said: 'The cause of afflictions is ignorance, attachment to various actions. Such actions belong to the cause of afflictions. This cause of afflictions has four aspects, and such a person cannot be liberated from birth and death because they have not detached from various afflictions. What are these four? First, lack of faith; second, attachment to self; third, doubt; and fourth, lack of concentration. Because there are remnants, there is no expedient means, deeply attached to the world, constantly falling. Therefore, one is born everywhere. 'Lack of faith means constantly acting in a reversed manner, not knowing what should be known; this is called lack of faith. 'Attachment to self means saying 『this is me,』 calling 『that is not me,』 『I say this,』 『I accept this,』 『I walk,』 『I dwell,』 『my appearance,』 『my body,』 like this calling it 『I,』 without self-awareness; this is called attachment to self. 'Doubt means being uncertain about everything, only thinking it is a lump of mud; this is called doubt. 'Lack of concentration means this is okay, that is okay, this is so, that is not so, the mind thinks about all actions, these are me, that is there, this is here; this is called lack of concentration. 'Having remnants means not having recognized the superior place, not having awakened to the initial awakening, not having realized one's own nature, only beginning to recognize it; this is called having remnants. 'Furthermore, to say there is no expedient means is to say there is no wisdom. Because there is no wisdom, one does not understand expedient means. Without expedient means, one cannot reveal the truth. For this reason, it is called having no expedient means. 'Attachment refers to those without wisdom who, upon seeing, hearing, touching, and feeling, immediately develop attachment. Sometimes it is attachment in thought, sometimes attachment in body, sometimes attachment in speech, sometimes attachment in mental actions, attachment to all realms, being attached where one should not be attached; this is called attachment. 'Falling means thinking 『I am that place,』 『that place is me.』 If one has such thoughts, it is called falling. Because of this reason, one falls into afflictions; this is called having no virtue, called having no wisdom. This is called the five places, suffering without joy, these places without joy, which are darkness, ignorance, great ignorance, and two mixed states; these are the five places. Darkness refers to laziness; ignorance refers to birth and death; great ignorance refers to craving desires. Why is this so? Because even those with great virtue are confused here, not knowing how to awaken, therefore it is called great ignorance. The two mixed states are anger; and the other two mixed states are laziness. Ignorant beings, not cultivating in this way, are lost in attachment to these five places, dwelling in the sea of suffering of afflictions, flowing along the stream of birth and death.'

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。我見我聞，我證我作，我教他作，我如是至，以如是心如是意故，輪迴沒溺於煩惱海。如是四種，纏繞裹結于煩惱中，言無因果。大德瞿曇！仁應當知如是諸事。』而說偈言：

「『若人慾得正見知，　　四禪清凈解脫處， 心若覺了彼智已，　　知諸真聖及非真。 如上分別應當宣，　　是故名為四禪解， 能捨諸行及無行，　　此即知無字句名。 以是彼處大梵天，　　說於世間諸梵行， 若能行此梵行者，　　即當得生於梵宮。』

「爾時，菩薩聞阿羅邏如是語已，復更重問：『其方便行，若行方便所至之處，及以梵行修行，當行行處行法，尊者為我，一切解說。』

「爾時，阿羅邏依己總論義例宗體，一切皆向菩薩而說：『仁者瞿曇！凡欲修行，應舍宮宅，依出家儀，乞食活命，發弘大誓，修持戒行，住于知足。隨所堪辦衣食臥具，閑靜住處，獨行獨坐。如諸論中，智所知見，貪慾瞋恚，愚癡過咎，見已遠離，厭惡諸欲，受最快樂，調伏諸根，入于禪定。當於爾時，遠離諸欲，遠離諸患，空閑之處，生離分別，即得初禪。得初禪已，還復思惟，如是分別，漸漸得樂，既得樂已，住是寂定。還依因此寂定之力，意重厭離，欲瞋恚等，既數厭離，心轉喜歡，既加喜歡，增長於智，是時即得生大梵宮。生彼處已，還更如是思惟分別，此亂我智，還復棄捨，既棄捨已，得第二禪，生大歡喜。得歡喜已，見心被大歡喜所逼，轉求勝上，即至光音。至光音天見受樂處，至彼處已，厭離喜樂。既離喜樂，即得三禪。到三禪中，即轉勝下遍凈諸天，一向受樂。若能如是得樂已舍，不受不著，即遠離諸苦樂之處，得第四禪。既離苦樂及攀緣心，一切皆舍。

「『復有人，以自慢心故，求解脫相，欲得出過四禪果報，故內思惟此四禪法，廣果天中所受果報，此是粗智思惟觀之。又如是言，彼人思惟如是事已，從三昧起，見其身色有諸過患，欲舍色身求上勝智，故發是心。彼人如是舍諸禪已，進求勝處，而發此心，如前所說，舍諸欲事，如是舍離粗色身故，發厭離心。彼時即得身中所有虛空無邊分別，於此一切色相，又色相內，及樹木等，所有諸物悉皆分別，無邊虛空，得如是等一切色處，明瞭分別，無邊空已，即證勝處

現代漢語譯本：'我見我聞，我親自驗證並實踐，我教導他人實踐，我如此到達，因為我擁有如此的心和如此的意念，所以才會在煩惱的海洋中輪迴沉溺。這四種觀點，如同纏繞的繩索，將人緊緊裹在煩惱之中，聲稱沒有因果。偉大的瞿曇啊！你應該知道這些事情。'然後他說了偈語： 『如果有人想要獲得正確的見解，瞭解四禪的清凈解脫之處，當他的心覺悟了那種智慧之後，就能分辨出真正的聖人和非聖人。 應該像上面那樣分別闡述，所以才被稱為四禪的解脫。能夠捨棄有為和無為，這就是了解無文字句的真義。 因為這個緣故，大梵天在世間宣說各種梵行，如果有人能夠修行這些梵行，就能夠往生到梵天宮殿。』 當時，菩薩聽了阿羅邏這樣的話后，又再次追問：『關於修行的方便法門，如果修行方便所能到達的地方，以及梵行的修行，應該如何修行，請尊者為我詳細解說。』 當時，阿羅邏依據他自己總結的義理和宗派體系，向菩薩詳細地解釋說：『仁者瞿曇！凡是想要修行的人，應該捨棄家宅，按照出家人的儀軌，乞食為生，發下宏大的誓願，修持戒律，安住于知足。隨身攜帶能夠滿足需求的衣食臥具，選擇安靜的住處，獨自修行。如同各種論典中所說，通過智慧所瞭解到的，貪慾、嗔恚和愚癡的過錯，認識到這些過錯后就應該遠離它們，厭惡各種慾望，享受最純粹的快樂，調伏自己的感官，進入禪定。 在那個時候，遠離各種慾望，遠離各種憂患，在空閑的地方，生起遠離分別的念頭，就能證得初禪。證得初禪之後，再反覆思惟，像這樣分別，漸漸地獲得快樂，獲得快樂之後，安住于這種寂靜的禪定。再依靠這種寂靜禪定的力量，內心更加厭離慾望和嗔恚等，多次厭離之後，內心轉而歡喜，更加歡喜之後，智慧增長，這時就能往生到大梵天宮。生到那裡之後，再像這樣思惟分別，認為這會擾亂我的智慧，於是再次捨棄它，捨棄之後，就能證得二禪，生起大歡喜。獲得歡喜之後，看到內心被大歡喜所逼迫，轉而追求更勝一籌的境界，就到達光音天。到達光音天，看到那裡享受快樂的地方，到達那裡之後，厭離喜樂。既然離開了喜樂，就能證得三禪。到達三禪之後，就轉而勝過下方的遍凈諸天，一心享受快樂。如果能夠像這樣獲得快樂之後又捨棄，不接受也不執著，就能遠離各種苦樂之處，證得四禪。既然離開了苦樂以及攀緣的心，一切都捨棄了。 『還有一些人，因為自負的心態，爲了尋求解脫的境界，想要超越四禪的果報，所以在內心思惟這四禪的法門，以及廣果天中所受的果報，這是一種粗淺的智慧所進行的思惟觀察。他們還這樣說，那個人思惟這些事情之後，從三昧中起身，看到自己的身體有各種過患，想要捨棄色身，尋求更勝一籌的智慧，所以發起了這樣的心念。那個人像這樣捨棄各種禪定之後，進一步尋求更勝一籌的境界，發起了這樣的心念，如同前面所說，捨棄各種慾望，像這樣捨棄粗糙的色身，所以發起了厭離的心念。那時就能證得身體中所有虛空無邊的分別，對於所有色相，以及色相內部，還有樹木等所有事物，都能夠分別，無邊的虛空，獲得像這樣的一切色處，清楚地分別，無邊的虛空之後，就能證得更勝一籌的境界。』

English version: 'I see, I hear, I verify and practice myself, I teach others to practice, I arrive thus, because I have such a mind and such an intention, therefore I am immersed in the cycle of suffering in the sea of afflictions. These four views, like entangled ropes, tightly bind people in afflictions, claiming there is no cause and effect. Great Gautama! You should know these things.' Then he spoke in verse: 'If a person desires to gain right understanding, to know the pure liberation of the four dhyanas, when his mind has awakened to that wisdom, he can distinguish between true saints and non-saints. It should be explained separately as above, therefore it is called the liberation of the four dhyanas. Being able to abandon the conditioned and the unconditioned, this is understanding the true meaning of words without letters. For this reason, the Great Brahma proclaims various Brahma practices in the world, if someone can practice these Brahma practices, they will be able to be reborn in the Brahma palace.' At that time, after the Bodhisattva heard Alara's words, he asked again: 'Regarding the expedient methods of practice, if the place that can be reached by practicing the expedient methods, and the practice of Brahma conduct, how should one practice, please explain everything to me in detail, venerable one.' At that time, Alara, based on his own summarized doctrines and sectarian system, explained in detail to the Bodhisattva: 'Kind Gautama! Anyone who wants to practice should abandon their home, follow the rules of a renunciate, live by begging for food, make great vows, practice precepts, and dwell in contentment. Carry with you only the necessary clothing, food, and bedding, choose a quiet place to live, and practice alone. As it is said in various treatises, through wisdom, one should understand the faults of greed, hatred, and ignorance, and after recognizing these faults, one should abandon them, detest all desires, enjoy the purest happiness, subdue one's senses, and enter into meditation. At that time, by abandoning all desires, abandoning all worries, in a quiet place, generating the thought of abandoning discrimination, one can attain the first dhyana. After attaining the first dhyana, one should repeatedly contemplate, like this, gradually obtaining happiness, and after obtaining happiness, one should dwell in this peaceful meditation. Then, relying on the power of this peaceful meditation, one's mind becomes more disgusted with desires and hatred, etc., and after repeated disgust, the mind turns to joy, and after increasing joy, wisdom grows, and at this time one can be reborn in the Great Brahma Palace. After being born there, one should again contemplate and discriminate, thinking that this will disturb my wisdom, and then abandon it again, and after abandoning it, one can attain the second dhyana, generating great joy. After obtaining joy, seeing that the mind is being forced by great joy, one turns to seek a higher state, and reaches the Abhasvara heaven. Reaching the Abhasvara heaven, seeing the place where one enjoys happiness, after reaching there, one becomes disgusted with joy and happiness. Since one has left joy and happiness, one can attain the third dhyana. After reaching the third dhyana, one surpasses the lower Subhakrtsna heavens, and single-mindedly enjoys happiness. If one can obtain happiness like this and then abandon it, neither accepting nor clinging to it, one can leave all places of suffering and happiness, and attain the fourth dhyana. Since one has left suffering and happiness and the mind of clinging, everything is abandoned.' 'There are also some people who, because of their arrogant minds, seek the state of liberation, wanting to transcend the results of the four dhyanas, so they contemplate the methods of these four dhyanas in their hearts, as well as the results received in the Vehapphala heaven, which is a shallow wisdom that is used for contemplation. They also say that after contemplating these things, that person rises from samadhi, sees that their body has various faults, wants to abandon the physical body, and seeks a higher wisdom, so they generate such a thought. After abandoning various dhyanas like this, that person further seeks a higher state, and generates such a thought, as mentioned before, abandoning various desires, and like this, abandoning the coarse physical body, so they generate a thought of disgust. At that time, one can attain the discrimination of the boundless void within the body, and for all forms, as well as the inside of forms, and all things such as trees, one can discriminate, the boundless void, and obtain all such form places, clearly discriminating, and after the boundless void, one can attain a higher state.'

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。而有偈說：

「『如是微妙大梵處，　　一切無相常無言， 智人說彼解脫因，　　即此名為涅槃果。』

「爾時阿羅邏說是語已，白菩薩言：『仁者瞿曇！此即是我解脫之處，及其方便，我今為仁顯示已訖。仁若心意喜樂此法，如我所說，仁可領受。』而說偈言：

「『如是清凈解脫法，　　我今知已復廣宣， 仁者心意若喜歡，　　唯愿依此領納受。』

「時，阿羅邏復更說言：『乃往昔時，耆沙仙人(隋言求勝)、毗逾阇那仙人(隋言離別老)、波羅奢羅仙人(隋言他箭)等，及余諸仙，皆共稱說是解脫法，亦復同乘此解脫法而得解脫。仁者既是大智丈夫，堪行此法；行此法已，能得善處解脫報果。』

「爾時，菩薩聞阿羅邏仙人所說梵行之法，受持而行，欲沙門行，求沙門果，故行此法，即便證知。而菩薩從阿羅邏口下，聞說法已，信行此法，不違不背，亦復不言我先自知，但受持已，思惟此法增進，更發堅固智心，求于勝處。既見勝處，亦不生慢譏毀彼仙，但自思惟：『非獨阿羅邏有此信行，我今亦有如是信行，非獨阿羅邏有精進行，正念三昧，及諸智等，我亦有之，乃至智等，我今可求如阿羅邏所知證法，已向他說分別顯示，及作勝處。』

「爾時，菩薩于阿羅邏所說法行，皆悉證已，知見而行。然菩薩聞彼等諸法，無多勤勞，須臾時頃而盡得之，如行能說宣通顯示，一種無異。爾時，菩薩即更前至阿羅邏邊，作如是言：『尊者阿羅邏！尊能如是自證法智，向他人說，所謂求生無想之處。』作是語已，時阿羅邏報菩薩言：『長老瞿曇！如是法智，我自證已，向他顯說，宣通開示。』

「菩薩復言：『我從尊者，聞此法已，如尊所說，我信知行已證此法。若有智者知行境界，亦應不捨如此之法。但我所見，此法雖妙，未盡究竟。所以者何？我意如是觀察思惟，此法猶有變動之時，但此境界，本性如是，知已此智，雖是無智，更欲生別其餘諸法。然尊者說，雖言我得清凈解脫，若分別觀是因緣法，遇緣還生非真解脫，猶如種子非時而種，藏在地中，若未順時，無有水雨，芽則不生；若依時種，潤澤調適，諸緣具足和合則生。今此亦然，但以無智，著于愛業，如是等法，舍已分別，言我解脫，但有著我，皆悉須舍

還有一首偈頌說： 『如此微妙的大梵天處，一切都無相，常無言語，智者說那是解脫的因，也就是所謂的涅槃果。』 當時，阿羅邏說完這些話后，對菩薩說：『瞿曇仁者！這就是我解脫的地方，以及解脫的方法，我現在已經為你展示完畢。如果你喜歡這種法，就按照我所說的去領受吧。』並說了偈頌： 『如此清凈的解脫之法，我現在已經知道並廣泛宣揚，如果你喜歡，希望你能依此領納接受。』 當時，阿羅邏又說：『在過去，耆沙仙人（隋朝時稱為求勝）、毗逾阇那仙人（隋朝時稱為離別老）、波羅奢羅仙人（隋朝時稱為他箭）等，以及其他仙人，都共同稱讚這種解脫之法，也同樣通過這種解脫之法而獲得解脫。你既然是具有大智慧的丈夫，可以修行這種法；修行這種法后，能夠得到善處的解脫果報。』 當時，菩薩聽了阿羅邏仙人所說的梵行之法，接受並修行，想要修行沙門之行，求得沙門之果，所以修行這種法，立刻就證悟了。菩薩從阿羅邏那裡聽聞佛法后，相信並修行這種法，不違背也不反對，也不說自己先知道，只是接受后，思考這種法並不斷進步，更加堅定求勝的智慧之心。既然看到了勝處，也不傲慢地譏諷那位仙人，只是自己思考：『不是隻有阿羅邏才有這種信行，我現在也有這樣的信行，不是隻有阿羅邏才有精進修行、正念三昧以及各種智慧，我也有這些，乃至智慧等等，我現在可以追求像阿羅邏所知道和證悟的法，已經向他人說並分別顯示，並達到勝處。』 當時，菩薩對於阿羅邏所說的修行方法，都全部證悟了，知道並修行。然而菩薩聽聞那些法，沒有花費太多力氣，須臾之間就全部掌握了，就像能夠說、宣揚、顯示一樣，沒有絲毫差別。當時，菩薩就再次來到阿羅邏身邊，這樣說道：『尊者阿羅邏！您能夠這樣自己證悟法智，向他人宣說，也就是求生無想之處。』說完這些話后，阿羅邏回答菩薩說：『長老瞿曇！這樣的法智，我已經自己證悟，並向他人顯示、宣揚、開示。』 菩薩又說：『我從您這裡聽聞此法后，就像您所說的那樣，我相信並修行，已經證悟了此法。如果有智者知道修行的境界，也應該不捨棄這樣的法。但是依我所見，此法雖然美妙，但並未達到究竟。這是為什麼呢？我這樣觀察思考，此法仍然有變動的時候，只是這種境界，本性就是如此，知道這種智慧，雖然是無智，但還想產生其他不同的法。然而尊者您說，雖然說我得到了清凈解脫，如果分別觀察這是因緣法，遇到因緣還會產生，不是真正的解脫，就像種子不是時候播種，藏在土裡，如果沒有到時機，沒有水雨，就不會發芽；如果按時播種，潤澤適宜，各種因緣具足和合就會生長。現在也是這樣，只是因為無知，執著于愛業，像這樣的法，捨棄分別，說我解脫了，但執著於我，這些都必須捨棄。』

And there is a verse that says: 'Such is the subtle and great Brahma realm, all without form, constantly without words, the wise say it is the cause of liberation, which is called the fruit of Nirvana.' At that time, after Aḷāra had spoken these words, he said to the Bodhisattva: 'O Venerable Gautama! This is my place of liberation, and the means to it, which I have now fully shown to you. If you are pleased with this Dharma, you may receive it as I have said.' And he spoke a verse: 'Such is the pure Dharma of liberation, which I now know and widely proclaim, if you are pleased, may you accept and receive it.' At that time, Aḷāra further said: 'In the past, the sage Ṛṣi (called 'Seeking Victory' in the Sui Dynasty), the sage Viyūdhajana (called 'Separation from Old Age' in the Sui Dynasty), the sage Parāśara (called 'Another Arrow' in the Sui Dynasty), and other sages, all praised this Dharma of liberation, and also attained liberation by means of this Dharma. Since you are a man of great wisdom, you are capable of practicing this Dharma; having practiced this Dharma, you will be able to attain the good fruit of liberation.' At that time, the Bodhisattva, having heard the Dharma of Brahma conduct spoken by the sage Aḷāra, accepted and practiced it, desiring to practice the conduct of a Śramaṇa, seeking the fruit of a Śramaṇa, and therefore practiced this Dharma, and immediately realized it. After the Bodhisattva heard the Dharma from Aḷāra, he believed and practiced this Dharma, neither opposing nor contradicting it, nor saying that he knew it beforehand, but having accepted it, he contemplated this Dharma and progressed, further developing a firm mind of wisdom, seeking a superior place. Having seen the superior place, he did not become arrogant and criticize that sage, but thought to himself: 'It is not only Aḷāra who has this faith and practice, I also have such faith and practice, it is not only Aḷāra who has diligent practice, right mindfulness, samadhi, and various wisdoms, I also have these, even wisdoms, I can now seek the Dharma that Aḷāra knows and has realized, which he has spoken and separately shown to others, and reach a superior place.' At that time, the Bodhisattva had fully realized all the practices of Dharma spoken by Aḷāra, knowing and practicing them. However, the Bodhisattva, having heard those Dharmas, did not expend much effort, and in a short time, he had fully grasped them, just as he was able to speak, proclaim, and show them, without any difference. At that time, the Bodhisattva went again to Aḷāra and said: 'Venerable Aḷāra! You are able to realize the wisdom of the Dharma yourself, and proclaim it to others, that is, seeking to be born in the realm of non-perception.' After saying these words, Aḷāra replied to the Bodhisattva: 'Elder Gautama! Such wisdom of the Dharma, I have realized myself, and have shown, proclaimed, and revealed it to others.' The Bodhisattva further said: 'Having heard this Dharma from you, as you have said, I believe and practice it, and have realized this Dharma. If there are wise people who know the realm of practice, they should not abandon such a Dharma. But as I see it, although this Dharma is wonderful, it has not reached the ultimate. Why is that? I observe and think in this way, this Dharma still has times of change, but this realm, its nature is such, knowing this wisdom, although it is without wisdom, I still want to generate other different Dharmas. However, you, Venerable, say that although I have attained pure liberation, if I separately observe that this is a Dharma of conditions, when conditions are met, it will still arise, it is not true liberation, like a seed that is not sown at the right time, hidden in the ground, if the time has not come, without water and rain, it will not sprout; if it is sown at the right time, with proper moisture, when all conditions are met, it will grow. It is the same now, just because of ignorance, clinging to the karma of love, such Dharmas, having abandoned discrimination, saying that I am liberated, but clinging to the self, all these must be abandoned.'

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。即便舍是無智愛等業無合處，此等舍已，雖得勝前，未至真處，但行分別有我之處。彼等微細三事會有，以彼微細諸煩惱故，復更別有不用之處，壽命長遠，分別故言我得解脫。』而說偈言：

「『因諸過患微細故，　　所以受不用處身， 壽命劫數既久長，　　便即說我得解脫。』

「菩薩復言：『如尊前說，我已舍我，既自稱言我已舍我，是則不名真實舍我。若依分別，未解脫者，彼不可言無有患累。以是當知，有患累處，亦不可言得於解脫無我之處，有我之患，不可作異。猶火色熱，熱不離色，色不離熱，此二各體以先無故，合若有者，無有是處。如我既然，一切諸患悉皆如是。此解脫已，至於彼處，還覆被縛，為以于智取境界故。彼滅色已，但有于識，彼知我識，即名是有。以是有故，不名解脫。是我悉檀，境界大小，如是知彼，還得如是，求勝處所。以是義故，何須分別？此我非我，如木如壁，重重相舍。既各重重，有于智故，故我思惟，悉須放舍一切境界，令得自利。』而說偈言：

「『重重次第悉皆捐，　　是乃名為舍境界， 一切根塵悉放故，　　是名自利及利人。』

「爾時，阿羅邏徒眾之中，有一弟子，白菩薩言：『大德瞿曇！今來至此，我等住處，悉成好器，又復得於八種自在。』菩薩報言：『此處云何得有自在？』

「時，阿羅邏止弟子言：『汝今且莫思量此事。所以者何？言自在者，于諸事中，能作決定，不共他人，無有等侶，內身自證寂定得故，乃生歡喜。』菩薩報言：『此事不然。』

「阿羅邏言：『其義云何？』菩薩即言：『如是如是。』阿羅邏言：『仁者但說，莫秘此語。』菩薩報言：『若依尊者說言，此行無有回也。』阿羅邏言：『仁者何故立於此問？何處有疑？』菩薩報言：『我今心已厭離生故，欲問真正。』

「阿羅邏言：『仁者瞿曇！欲得聞者，我當爲說。凡欲開化於世間者，即我是也，唯有名字，不生不老，不退不還，無邊無中，無前無後，是名為我。自在能入，輪轉在於生死之內，亦不暫住，彼法非法，彼天彼人及諸有趣，彼能遠行，彼能作乘，乘彼乘者，能渡深有海，流轉去來，能作生死，亦能變化，自在最勝，最妙最大，能作世主，攝化一切

現代漢語譯本：即使捨棄了無知的愛等業，這些捨棄之後，雖然比之前殊勝，但並未到達真諦之處，只是在分別有我的地方修行。他們微細的三事會合，因為那些微細的煩惱，又會產生其他無用的地方，壽命長遠，因為分別而說我得到了解脫。』並說了偈語： 『因為各種過患很微細，所以會承受無用之處的身體，壽命的劫數既然長久，便會說我得到了解脫。』 菩薩又說：『如您之前所說，我已經捨棄了我，既然自己說我已經捨棄了我，這就不叫真正的捨棄我。如果依據分別，沒有解脫的人，他們不能說沒有患累。因此應當知道，有患累的地方，也不能說是得到了解脫無我的地方，有我的患累，不能當作是不同的。就像火的顏色和熱，熱不離開火，火不離開熱，這兩者各自的本體因為先前沒有，如果合在一起有，是沒有這種道理的。就像我這樣，一切的患累都像這樣。這種解脫之後，到了那個地方，還會被束縛，因為用智慧去執取境界的緣故。他們滅了色之後，只有識，他們知道我的識，就叫做是有。因為是有，所以不叫解脫。這是我的宗旨，境界的大小，像這樣知道它，還會像這樣，尋求殊勝的地方。因為這個道理，何必分別？這個我是非我，像木頭像墻壁一樣，重重地捨棄。既然各自重重，因為有智慧的緣故，所以我思惟，必須全部放下一切境界，使自己得到利益。』並說了偈語： 『重重次第全部捨棄，這才是叫做捨棄境界，一切根塵全部放下，這叫做自利和利人。』 當時，阿羅邏的徒眾中，有一個弟子，對菩薩說：『大德瞿曇！您今天來到這裡，我們住的地方，都變成了好的器皿，又得到了八種自在。』菩薩回答說：『這裡怎麼會有自在？』 當時，阿羅邏阻止弟子說：『你現在不要思量這件事。為什麼呢？說自在的人，在各種事情中，能夠做出決定，不和別人一樣，沒有同伴，內心自己證得寂定而得到的，才產生歡喜。』菩薩回答說：『這件事不對。』 阿羅邏說：『是什麼意思呢？』菩薩就說：『是這樣的，是這樣的。』阿羅邏說：『仁者您說吧，不要隱瞞這句話。』菩薩回答說：『如果按照您所說，這種修行是沒有迴轉的。』阿羅邏說：『仁者您為什麼提出這個問題？哪裡有疑問？』菩薩回答說：『我現在心裡已經厭離了生，所以想問真正的道理。』 阿羅邏說：『仁者瞿曇！想要聽的話，我當爲您說。凡是想要開化世間的人，就是我，只有名字，不生不老，不退不還，無邊無中，無前無後，這叫做我。自在能夠進入，在生死中輪轉，也不暫住，那個法和非法，那個天和人以及各種趣，他能夠遠行，他能夠作為乘，乘坐他的人，能夠渡過深有的海洋，流轉來去，能夠製造生死，也能夠變化，自在最殊勝，最微妙最大，能夠作為世間的主宰，攝化一切。』

English version: Even if one abandons the karma of ignorant love, etc., after these abandonments, although one is superior to before, one has not reached the place of truth, but is only practicing in a place where one distinguishes 'I'. Their subtle three matters will converge, and because of those subtle afflictions, other useless places will arise again, with a long lifespan, and because of discrimination, they will say 'I have attained liberation.' And they spoke a verse: 'Because the various faults are subtle, therefore one receives a useless body, since the kalpas of life are long, one will say 'I have attained liberation.' The Bodhisattva further said: 'As you said before, I have abandoned 'I', since one says oneself 'I have abandoned 'I', this is not called truly abandoning 'I'. If based on discrimination, those who are not liberated cannot be said to have no afflictions. Therefore, it should be known that where there are afflictions, it cannot be said to have attained the place of liberation without 'I', the affliction of 'I' cannot be treated as different. Just like the color and heat of fire, heat does not leave fire, fire does not leave heat, these two separate entities, because they did not exist before, if they are combined, there is no such principle. Just like me, all afflictions are like this. After this liberation, having reached that place, one will still be bound, because of using wisdom to grasp at the realm. After they have extinguished form, there is only consciousness, they know my consciousness, which is called 'is'. Because it 'is', it is not called liberation. This is my principle, the size of the realm, knowing it like this, one will still be like this, seeking a superior place. Because of this principle, why discriminate? This 'I' is not 'I', like wood or a wall, abandoning layer upon layer. Since each is layered, because there is wisdom, therefore I think, one must completely abandon all realms, so that oneself can benefit.' And they spoke a verse: 'Abandoning layer upon layer in order, this is called abandoning the realm, abandoning all roots and dust, this is called benefiting oneself and others.' At that time, among the followers of Arada, there was a disciple who said to the Bodhisattva: 'Great Virtue Gautama! Now that you have come here, the place where we live has all become good vessels, and we have also attained eight kinds of freedom.' The Bodhisattva replied: 'How can there be freedom here?' At that time, Arada stopped his disciple and said: 'You should not contemplate this matter now. Why? Those who speak of freedom, in all matters, are able to make decisions, are not the same as others, have no companions, and because they have personally attained stillness within, they give rise to joy.' The Bodhisattva replied: 'This matter is not correct.' Arada said: 'What is the meaning?' The Bodhisattva then said: 'It is like this, it is like this.' Arada said: 'Virtuous one, please speak, do not hide these words.' The Bodhisattva replied: 'If according to what you say, this practice has no turning back.' Arada said: 'Virtuous one, why do you raise this question? Where is there doubt?' The Bodhisattva replied: 'My mind is now already weary of birth, therefore I want to ask about the true principle.' Arada said: 'Virtuous Gautama! If you wish to hear, I will speak for you. All those who wish to enlighten the world, that is 'I', only a name, not born, not old, not retreating, not returning, without beginning or end, without front or back, this is called 'I'. Freedom is able to enter, revolving within birth and death, not even staying temporarily, that dharma and non-dharma, that heaven and human and all realms, he is able to travel far, he is able to act as a vehicle, those who ride him are able to cross the deep ocean of existence, revolving back and forth, able to create birth and death, also able to transform, freedom is the most superior, the most subtle and greatest, able to act as the master of the world, gathering and transforming all.'

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。』

「菩薩問言：『如此化者，是有以不？』阿羅邏言：『我觀仁者，所問音聲，必欲不受如此之義，或當仁者意不貪樂？』菩薩報言：『我無有患。』阿羅邏言：『大德瞿曇！勿作疑心，隨意所樂，但自論說所向之義，善思惟入，以自明照，若自見知，不被他誑，不受他教，不隨他義，如是證者，名得自利，餘人不能。若不定心，隨諸論師而取義意，其智減損。仁者聞已，真正思惟，各各讀誦，觀察深義，審自證知。知已有疑，隨意問我，我當爲說。』

「菩薩復問：『尊者所言，能化作世，得自在者，於是義中，我心有疑。』阿羅邏言：『如仁者意，此義不然。』菩薩復言：『我如是見。』阿羅邏言：『何因如是？』菩薩復言：『此緣唯一。所以者何？若自在化作此世者，則不得依次第相生現見來者，其煩惱輪，不應如是次第而轉，亦應眾生心不喜利而自然得。應一眾生不得雜患，應諸世人供養自在，如父如母，自余諸天不得供養。其貧窮人，應不說彼所有毀辱善惡之業，悉應在彼。應諸眾生無處依著，應無處求，應無所作。世人應不如是思惟自在有也，自在無也。世人如是分別有無、應作不作諸業，應得自然果報。彼自在天，若行苦行，得成自在，世間亦應共受此業，一切亦應俱名自在。若彼無因作自在者，無處無人非不自在，彼若非是自在建立，亦不名有，豈可得言自在建立。』其阿羅邏贊菩薩言：『大德瞿曇！智慧深遠，善能顯示，承受諸論，總言總體，悉以智力，分別能知。是故平等見諸悉檀真實之路，愿為我說，莫辭疲勞，慳惜法寶。』

「菩薩復言：『我今應當供養尊者。』阿羅邏言：『師有多種，仁者供養，何由可遍？然今仁者，既為上首，亦可堪能供養彼等。』菩薩復言：『尊者但當爲我解說如此等義。』阿羅邏言：『彼等實勝，於一切世間未有，彼等先生。仁者善意深自思惟，為業在前，為身在前？』菩薩報言：『此義云何？』阿羅邏言：『此是大患。所以者何？若業在前非身先者，應不受身，身應無業，業自不生，誰造此業？若身在前非業先者，應無有業；若無有業，何故復有眾生受身？誰復有能開化世者？彼應不損，一定常存。三界所縛，是諸眾生生本，應生自身。若不能自在者，其一切人，所愛樂身，應自具辦

現代漢語譯本：菩薩問道：『像這樣變化，是有原因的嗎？』阿羅邏說：『我聽您問話的語氣，必定是不接受這種說法，或者您是不喜歡這種說法？』菩薩回答說：『我沒有不喜歡。』阿羅邏說：『大德瞿曇！不要疑惑，隨意說您所喜歡的，但要自己論說所傾向的道理，好好思考，深入理解，用自己的智慧去照亮，如果自己明白，就不會被別人欺騙，不接受別人的教導，不隨從別人的意思，像這樣證悟的人，才叫做得到自身的利益，其他人做不到。如果心不定，隨著各種論師而取其意思，智慧就會減損。您聽了之後，要真正地思考，各自誦讀，觀察深奧的含義，仔細地自己去驗證。如果自己知道后還有疑問，可以隨意問我，我當爲您解說。』 菩薩又問：『尊者所說的，能變化創造世界，得到自在的，對於這個道理，我心中有疑惑。』阿羅邏說：『按照您的意思，這個道理是不對的。』菩薩又說：『我是這樣認為的。』阿羅邏說：『是什麼原因這樣認為的？』菩薩又說：『原因只有一個。為什麼呢？如果自在能夠變化創造這個世界，那麼就不應該按照次第相生，現在所見到的現象，煩惱的輪轉，不應該像這樣有次第地運轉，也應該眾生不求利益而自然得到。應該一個眾生沒有各種雜亂的煩惱，應該所有世人供養自在天，像供養父母一樣，其他諸天不應該得到供養。那些貧窮的人，應該不說他們所做的毀辱和善惡的業，都應該歸於自在天。應該所有眾生沒有依靠，應該無處可求，應該無所作為。世人不應該這樣思考自在天是有的，自在天是無的。世人這樣分別有無，應該做不應該做各種業，應該得到自然的果報。那個自在天，如果通過苦行得到自在，世間也應該共同承受這種業，一切都應該叫做自在。如果他沒有原因就成為自在，那麼就沒有地方沒有人不是自在的，如果他不是自在建立的，也不能叫做有，怎麼能說自在建立呢？』阿羅邏讚歎菩薩說：『大德瞿曇！智慧深遠，善於闡述，接受各種論點，總而言之，都能用智慧的力量，分別理解。所以能平等看待各種教義的真實道路，希望您為我解說，不要推辭勞累，吝惜法寶。』 菩薩又說：『我現在應該供養尊者。』阿羅邏說：『老師有很多種，您供養，怎麼能遍及所有呢？但是現在您是首領，也可以供養他們。』菩薩又說：『尊者只要為我解釋這些道理就可以了。』阿羅邏說：『他們確實勝過一切世間，他們先出現。您好好思考，是業在前，還是身體在前？』菩薩回答說：『這個道理是什麼？』阿羅邏說：『這是個大問題。為什麼呢？如果業在前，身體在後，那麼就不應該有身體，身體應該沒有業，業自己不會產生，誰創造了這個業？如果身體在前，業在後，那麼應該沒有業；如果沒有業，為什麼又會有眾生受身？誰又能開化世人？他們應該不會損減，一定永遠存在。三界所束縛的，是眾生出生的根本，應該自己產生。如果不能自在，那麼所有人們所喜愛的身體，應該自己具備。』

English version: The Bodhisattva asked: 『Is there a cause for such transformation?』 Arada said: 『Judging from the tone of your question, you must not accept this view, or perhaps you do not like it?』 The Bodhisattva replied: 『I have no dislike.』 Arada said: 『Great Virtue Gautama! Do not doubt, speak freely what you like, but discuss the principles you are inclined to, think carefully, understand deeply, and illuminate with your own wisdom. If you understand yourself, you will not be deceived by others, you will not accept the teachings of others, and you will not follow the opinions of others. A person who achieves enlightenment in this way is said to have attained self-benefit, which others cannot do. If the mind is not settled and follows various teachers to take their meanings, wisdom will be diminished. After you have heard this, you must truly contemplate, each of you recite, observe the profound meanings, and carefully verify them yourself. If you still have doubts after understanding, you can ask me at will, and I will explain it to you.』 The Bodhisattva further asked: 『What the Venerable One said about being able to transform and create the world, and attain freedom, I have doubts about this principle.』 Arada said: 『According to your view, this principle is not correct.』 The Bodhisattva said again: 『That is how I see it.』 Arada said: 『What is the reason for seeing it this way?』 The Bodhisattva said again: 『There is only one reason. Why? If freedom can transform and create this world, then it should not be in accordance with the order of arising, the phenomena we see now, the cycle of afflictions, should not operate in such an orderly manner, and beings should naturally attain benefits without seeking them. There should be no miscellaneous afflictions for one being, and all people in the world should worship the free god, like worshiping their parents, and other gods should not receive worship. Those who are poor should not be said to have done deeds of insult and good or evil, all should be attributed to the free god. All beings should have no reliance, should have nowhere to seek, and should have nothing to do. People in the world should not think that the free god exists or does not exist. People in the world distinguish between existence and non-existence, and should do or not do various deeds, and should receive natural consequences. If that free god attains freedom through ascetic practices, the world should also jointly bear this karma, and all should be called free. If he becomes free without a cause, then there is no place or person who is not free, and if he is not established by freedom, he cannot be called existent, how can it be said that freedom is established?』 Arada praised the Bodhisattva, saying: 『Great Virtue Gautama! Your wisdom is profound, you are good at explaining, you accept various arguments, and in short, you can understand them with the power of wisdom. Therefore, you can equally view the true path of various doctrines. I hope you will explain it to me, do not refuse the labor, and do not be stingy with the treasure of the Dharma.』 The Bodhisattva said again: 『I should now make offerings to the Venerable One.』 Arada said: 『There are many kinds of teachers, how can you make offerings to all of them? But now that you are the leader, you can also make offerings to them.』 The Bodhisattva said again: 『Venerable One, just explain these principles to me.』 Arada said: 『They are indeed superior to all in the world, they appeared first. You should think carefully, does karma come before the body, or does the body come before karma?』 The Bodhisattva replied: 『What is this principle?』 Arada said: 『This is a big problem. Why? If karma comes before the body, then there should be no body, the body should have no karma, karma itself will not arise, who created this karma? If the body comes before karma, then there should be no karma; if there is no karma, why would there be beings receiving bodies? Who can enlighten the world? They should not diminish, they should always exist. What binds the three realms is the root of the birth of beings, they should arise by themselves. If they cannot be free, then all the bodies that people love should be self-sufficient.』

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。若自具者，於一切處，應當自有。』菩薩報言：『我如患人求醫師療，我今亦復不難此義。』

「爾時，眾中有一苦行，是阿羅邏仙人弟子，白菩薩言：『善哉瞿曇！尊師語言，唯愿仁者！莫難其義，如此之義，計不須爭。若其爭者，此非利益，仁但受取如尊師說。』菩薩報言：『我不難也，但欲問彼相承所來須知其義。』彼仙人言：『隨此因緣，仁者受持，取其真義；若欲生疑，心中諍論，是大非法，未來得罪。』時彼苦行仙人弟子，即說偈言：

「『凡人聽受咨稟時，　　心意不亂義乃定， 若當持疑懷諂曲，　　是則爭競覓人非。 二彼求過即成怨，　　兩怨相爭口言惡， 智者欲斷口業過，　　說理不作相競心。 論議求勝是名貪，　　爭名伏他使人恥， 多言顯過此大患，　　諂意聽義成自憍。 慢心瞋恚其罪增，　　各說是非相毀呰， 應作不作不作作，　　二相競故是大怨。』

「爾時菩薩聞是偈已，語彼仙言：『實有如此，相爭競過，非道言無。但我欲尋本來相承成就之事，非故窮盡。』說是語已，時彼仙人心猶不忍，阿羅邏言：『大德瞿曇！解脫道路，仁者憎乎？如此事緣，非本來也。』菩薩報言：『若欲求彼解脫之時，須如是求。』

「爾時，阿羅邏仙人弟子復作是言：『沙門瞿曇！仁者離此，欲求解脫，徒損身耳。』菩薩報言：『人求世間無常樂故，猶尚有乏，況復欲求不還解脫？』時阿羅邏仙人弟子，復更白言：『仁者今既言不還來，可常行也。』菩薩報言：『今行之處，既是意樂，今至彼處，當復何還？』阿羅邏言：『莫行至彼，莫還來此，可不得乎？』菩薩報言：『希有此事，尊者前說，后受于有，何故復言更不還也？』阿羅邏言：『實然仁者！此大希有，而彼真如寂靜之體，無始無終，無有邊際，無初無後，不定其行，不可盡形。然無相師禪定主者之所建立，大梵天是。』

「菩薩復言：『我今更問大仙尊者，若劫盡時，此諸大地，及以叢林，須彌山等，帝釋宮殿，悉被劫火之所焚燒。爾時彼天，覆在何處？是誰字誰？云何語言？功德果報，云何而住？又劫盡時，諸物皆盡，彼何不燒？』

「爾時，羅邏默然微笑。時阿羅邏仙人弟子，白菩薩言：『仁者智慧，今既最勝

現代漢語譯本：『如果它本身就具備，那麼在任何地方都應該自己存在。』菩薩回答說：『我像一個病人尋求醫生治療一樣，我今天也不迴避這個道理。』 當時，人群中有一個苦行者，是阿羅邏仙人的弟子，他向菩薩說道：『善哉，瞿曇！您的老師說的話，我希望您不要質疑它的含義，這樣的道理，我認為不需要爭論。如果爭論，這沒有好處，您只要接受您老師所說的就行了。』菩薩回答說：『我不是要質疑，只是想問清楚它傳承的來歷，必須知道它的含義。』那位仙人說：『根據這個因緣，您接受並堅持，領會它的真義；如果想要產生懷疑，心中爭論，這是不合法的，將來會獲罪。』當時，那位苦行仙人的弟子，就說了偈語： 『凡人聽取教誨時，心意不亂才能理解真義，如果心懷疑惑又虛偽，就會爭論挑剔別人的過錯。互相指責就會結怨，兩方怨恨就會惡語相向，智者想要斷絕口業的過失，講道理時不應有爭競之心。辯論求勝是貪婪，爭名壓倒別人使人羞愧，多言暴露別人的過失是大患，虛偽地聽取教誨會使自己驕傲。傲慢和嗔恨會增加罪過，各自說自己是對的，互相詆譭，應該做的卻不做，不應該做的卻做，這兩種互相爭鬥是很大的怨恨。』 當時，菩薩聽完這首偈語后，對那位仙人說：『確實有像這樣，互相爭鬥的過失，這不是沒有道理的。但我只是想探尋它本來傳承成就的事情，不是故意要窮盡它。』說完這話，當時那位仙人心中仍然不服，阿羅邏說：『大德瞿曇！解脫的道路，您難道厭惡嗎？這樣的事情，不是本來就有的。』菩薩回答說：『如果想要尋求解脫的時候，就應該這樣尋求。』 當時，阿羅邏仙人的弟子又說：『沙門瞿曇！您離開這個，想要尋求解脫，只是徒勞地損害自己的身體罷了。』菩薩回答說：『人們爲了追求世間無常的快樂，尚且感到不足，更何況是想要追求不還的解脫呢？』當時，阿羅邏仙人的弟子又說：『您既然說不還來，那就應該一直修行。』菩薩回答說：『現在修行的地方，既然是心之所向，現在到了那個地方，又何必再回來呢？』阿羅邏說：『不要去那裡，也不要回到這裡，難道不行嗎？』菩薩回答說：『這很稀奇，您之前說，後來又接受了有，為什麼又說不再回來了呢？』阿羅邏說：『確實如此，您說得很有道理！那個真如寂靜的本體，無始無終，沒有邊際，沒有開始也沒有結束，不固定它的執行，無法窮盡它的形態。那是無相師禪定之主所建立的，大梵天就是。』 菩薩又說：『我現在再問大仙您，如果劫盡的時候，這些大地，以及叢林，須彌山等等，帝釋的宮殿，都被劫火所焚燒。那時，那些天人，又在哪裡呢？是誰稱呼誰？怎麼說話？功德果報，又如何存在？而且劫盡的時候，萬物都毀滅了，它為什麼不被燒燬呢？』 當時，羅邏沉默地笑了。當時，阿羅邏仙人的弟子，對菩薩說：『您的智慧，現在已經是最殊勝的了。』

English version: 'If it possesses it inherently, then it should exist on its own in all places.' The Bodhisattva replied, 'I am like a sick person seeking a physician for treatment; I do not evade this principle today either.' At that time, there was an ascetic in the crowd, a disciple of the sage Arada Kalama, who said to the Bodhisattva, 'Excellent, Gautama! Your teacher's words, I hope you do not question their meaning; such a principle, I think, does not need to be debated. If there is debate, it is of no benefit; you should just accept what your teacher has said.' The Bodhisattva replied, 'I am not questioning it, but I just want to ask about its lineage of transmission; it is necessary to know its meaning.' That sage said, 'According to this cause and condition, you should accept and uphold it, and understand its true meaning; if you want to generate doubts and argue in your heart, this is unlawful, and you will incur guilt in the future.' At that time, the disciple of that ascetic sage, then spoke a verse: 'When ordinary people listen to teachings, their minds should not be confused so that they can understand the true meaning. If they harbor doubts and are hypocritical, they will argue and find fault with others. Mutual accusations will lead to resentment, and mutual resentment will lead to harsh words. The wise want to cut off the faults of speech, and when speaking of principles, they should not have a competitive mind. Arguing for victory is greed, competing for fame to suppress others causes shame. Speaking too much to expose others' faults is a great calamity, and listening to teachings with hypocrisy will make one arrogant. Arrogance and anger will increase sins, each saying they are right, and slandering each other. What should be done is not done, and what should not be done is done. These two kinds of competition are great resentments.' At that time, after the Bodhisattva heard this verse, he said to that sage, 'Indeed, there are such faults of mutual competition; this is not without reason. But I just want to explore the original lineage of accomplishment, not to deliberately exhaust it.' After saying this, at that time, that sage was still not convinced in his heart. Arada Kalama said, 'Great Virtue Gautama! The path to liberation, do you despise it? Such a matter is not originally there.' The Bodhisattva replied, 'If one wants to seek liberation, one should seek it in this way.' At that time, the disciple of Arada Kalama again said, 'Shramana Gautama! You leave this, wanting to seek liberation, only to futilely harm your body.' The Bodhisattva replied, 'People seek worldly impermanent pleasures, and still feel insufficient, how much more so when seeking non-returning liberation?' At that time, the disciple of Arada Kalama again said, 'Since you say you will not return, then you should always practice.' The Bodhisattva replied, 'Since the place of practice now is where the mind is inclined, now that one has arrived at that place, why would one return?' Arada Kalama said, 'Do not go there, and do not return here, is that not possible?' The Bodhisattva replied, 'This is very strange, you said before, and then accepted existence, why do you now say that there is no return?' Arada Kalama said, 'Indeed, you are right! That true suchness, the tranquil essence, has no beginning and no end, no boundaries, no beginning and no end, it does not fix its movement, and its form cannot be exhausted. That is established by the master of formless meditation, the Great Brahma.' The Bodhisattva again said, 'I now ask you again, Great Sage, if at the end of a kalpa, these great lands, as well as forests, Mount Sumeru, and the palaces of Indra, are all burned by the fire of the kalpa. At that time, where are those gods? Who calls whom? How do they speak? How do their merits and rewards exist? Moreover, when the kalpa ends, all things are destroyed, why is it not burned?' At that time, Arada Kalama remained silent and smiled. At that time, the disciple of Arada Kalama said to the Bodhisattva, 'Your wisdom is now the most excellent.'

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。仁者可不自知過去一切諸仙得正道也，所謂尊者波羅奢羅仙人、頗羅墮仙人、阿須梨耶仙人、跋陀那仙人、迦妒婆陀那仙人、陀那達多仙人、達利多耶那仙人、般遮羅波帝仙人、阿沙陀仙人、跋摩達多仙人、那侯沙王子耶耶坻仙人、韶波梨仙人、波羅婆遮那仙人、脾提阿仙人、阇那迦仙人、阿槃低國羅低提婆仙人、阇祁沙毗耶仙人、提毗羅仙人、毗陀呵毗耶仙人、婆奴仙人、提婆耶那仙人、泥沙多那耶仙人、耶若多那仙人、尼耶薄都仙人、呵梨低仙人、跋阇羅婆睺仙人，諸如是等一切仙人，皆入日光而取正路。』

「爾時，菩薩報彼仙言：『今者既云入于日光求解脫者，此義是何？我今應當禮彼諸有，我實不用如是自在。』是時菩薩作是語已，內自思惟：『阿羅邏法，非是究竟。』心不喜歡。時阿羅邏仙人弟子，量度既知菩薩心已，即從座起，白菩薩言：『仁者今於此法已外，意欲更求勝解脫也。』菩薩報言：『我意願當證如是法，無地無水、無火無風，及無虛空，無色無聲、無香無味、無觸無相，無安無畏、無死無病、無老無生，無有非無有、無常非無常，非語言說，無有邊際。』而說偈言：

「『本無生老病死過，　　並及地水火風空， 湛然三世無師教，　　常凈自然證解脫。』

「爾時，羅邏仙人聞是語已，白菩薩言：『仁者瞿曇！我今所有自證之法，以向他人宣揚顯說。仁者今亦自證此法，向他人說，我所解法仁者亦解。如我今日作此眾師，仁者亦堪如是之師。瞿曇今可共我同心，我等二人，領此大眾，教化顯示。』是時羅邏雖名為師，但取菩薩平等行分，自以半座分與菩薩，供養菩薩，隨於菩薩意所堪須供養之具，生大歡喜，最勝最妙，心意熙怡，遍滿其體，不能自勝。

「爾時菩薩如是思惟：『此之法者，不能令人得至涅槃，亦復不能遠離諸欲、越度煩惱，不能寂定盡于諸漏而得神通，又復不能自覺覺他作沙門行，不能滅除諸惡煩惱。所以者何？行於此法，唯生非想，而作諸業，故知此法非是究竟至極之果。』作是念已，即便背舍羅邏而行。而有偈言：

「『菩薩思惟此諸法，　　其心不甚大歡喜， 知非究竟好出升，　　即背羅邏而行去

現代漢語譯本：賢者或許不知道過去所有得道的仙人，如尊者波羅奢羅仙人、頗羅墮仙人、阿須梨耶仙人、跋陀那仙人、迦妒婆陀那仙人、陀那達多仙人、達利多耶那仙人、般遮羅波帝仙人、阿沙陀仙人、跋摩達多仙人、那侯沙王子耶耶坻仙人、韶波梨仙人、波羅婆遮那仙人、脾提阿仙人、阇那迦仙人、阿槃低國羅低提婆仙人、阇祁沙毗耶仙人、提毗羅仙人、毗陀呵毗耶仙人、婆奴仙人、提婆耶那仙人、泥沙多那耶仙人、耶若多那仙人、尼耶薄都仙人、呵梨低仙人、跋阇羅婆睺仙人等所有仙人，都進入日光而獲得正道。 當時，菩薩對那位仙人說：『既然說進入日光求解脫，這其中的含義是什麼？我應該禮敬那些人，我實在不需要這樣的自在。』菩薩說完這話，內心自忖：『阿羅邏的法，不是究竟的。』心中並不喜歡。當時，阿羅邏仙人的弟子，揣度已知菩薩的心意，就從座位上站起來，對菩薩說：『賢者現在對於這個法之外，想要尋求更殊勝的解脫嗎？』菩薩回答說：『我希望能夠證得這樣的法，沒有地、沒有水、沒有火、沒有風，也沒有虛空，沒有色、沒有聲、沒有香、沒有味、沒有觸、沒有相，沒有安穩、沒有恐懼，沒有死亡、沒有疾病、沒有衰老、沒有出生，沒有有也沒有非有，沒有常也沒有無常，無法用語言描述，沒有邊際。』並說了偈語： 『本來就沒有生老病死的過患，以及地水火風空，清凈湛然，三世沒有老師教導，常凈自然證得解脫。』 當時，羅邏仙人聽到這話后，對菩薩說：『賢者瞿曇！我如今所擁有的自證之法，都向他人宣揚顯說。賢者現在也自證此法，向他人宣說，我所理解的法，賢者也理解。就像我今天作為眾人的老師一樣，賢者也堪當這樣的老師。瞿曇現在可以和我同心，我們二人，帶領大眾，教化顯示。』當時，羅邏雖然名為老師，但卻取菩薩平等的位置，自己分出半個座位給菩薩，供養菩薩，隨菩薩所需供養的物品，心中生起大歡喜，最殊勝最美妙，心意喜悅，遍滿全身，不能自持。 當時，菩薩這樣思惟：『這個法，不能使人達到涅槃，也不能使人遠離慾望、超越煩惱，不能寂靜安定、斷盡諸漏而獲得神通，也不能自覺覺他、修行沙門之行，不能滅除各種惡的煩惱。為什麼呢？修行這個法，只是產生非想，而造作各種業，所以知道這個法不是究竟的最終結果。』這樣想完，就背離了羅邏而離去。並說了偈語： 『菩薩思惟這些法，心中並不十分歡喜，知道不是究竟的，就起身離開，背離羅邏而離去。』

English version: The wise one may not know that all the past immortals who attained the right path, such as the venerable Parashara, Bharadvaja, Asuriya, Bhadra, Katubhadra, Dhanadatta, Daritayana, Panchalapati, Ashadha, Barmadatta, Prince Nahusha Yayathi, Shaupari, Paravachana, Pithiya, Janaka, Avanti-desha-ratideva, Jagishavishya, Devila, Vidahavishya, Bhanu, Devayana, Nishadatanaya, Yajnatana, Niyabhadu, Hariti, and Vajrabahu, all entered the sunlight and attained the right path. At that time, the Bodhisattva said to that immortal: 'Since it is said that one enters the sunlight to seek liberation, what is the meaning of this? I should pay homage to those people, but I really do not need such freedom.' After the Bodhisattva said this, he thought to himself: 'The Dharma of Arada is not ultimate.' He was not pleased in his heart. At that time, the disciple of the immortal Arada, having discerned the Bodhisattva's mind, rose from his seat and said to the Bodhisattva: 'Wise one, now that you are beyond this Dharma, do you wish to seek a more superior liberation?' The Bodhisattva replied: 'I wish to attain such a Dharma, where there is no earth, no water, no fire, no wind, and no space, no form, no sound, no smell, no taste, no touch, no appearance, no peace, no fear, no death, no disease, no old age, no birth, neither existence nor non-existence, neither permanence nor impermanence, which cannot be described by language, and has no boundaries.' And he spoke a verse: 'Originally, there is no suffering of birth, old age, sickness, and death, as well as earth, water, fire, wind, and space. Pure and serene, without a teacher in the three worlds, one naturally attains liberation through constant purity.' At that time, the immortal Arada, upon hearing these words, said to the Bodhisattva: 'Wise one Gautama! All the Dharma that I have personally realized, I proclaim and explain to others. Now you also personally realize this Dharma and proclaim it to others. The Dharma that I understand, you also understand. Just as I am today a teacher of the multitude, you are also worthy of being such a teacher. Gautama, now you can be of one mind with me, and we two can lead this multitude, teaching and revealing.' At that time, although Arada was called a teacher, he took the Bodhisattva's equal position, giving half of his seat to the Bodhisattva, offering to the Bodhisattva, and providing whatever the Bodhisattva needed, with great joy in his heart, the most supreme and wonderful, his mind filled with delight, pervading his whole body, unable to contain himself. At that time, the Bodhisattva thought thus: 'This Dharma cannot lead people to Nirvana, nor can it lead them away from desires, transcend afflictions, achieve tranquility and stability, exhaust all outflows and attain supernatural powers, nor can it lead to self-awakening and awakening of others, practicing the life of a Shramana, and cannot eliminate all evil afflictions. Why is this so? Practicing this Dharma only produces non-perception, and creates various karmas, so it is known that this Dharma is not the ultimate result.' After thinking this, he turned away from Arada and left. And he spoke a verse: 'The Bodhisattva, contemplating these Dharmas, was not very happy in his heart, knowing that it was not ultimate, he rose and left, turning away from Arada and departing.'

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。』

「爾時，羅邏仙人徒眾，即共菩薩，分別相辭，作如是言：『唯愿仁者！行行之處，常得吉祥。』

佛本行集經答羅摩子品第二十七

「爾時，於此閻浮提地，復更別有一大導師，名曰羅摩。其命已終，彼徒眾主，即摩長子，名曰優陀羅羅摩子，主領彼眾。其優陀羅，常為彼眾，說生非想非非想法，近王舍城，一阿蘭若林中而住。是時菩薩，遙聞其名勝前羅邏所說之法，聞已思惟：『我今應當至優陀羅羅摩子邊，行於梵行。』

「爾時，菩薩從阿羅邏居處而出，安庠而行，渡于恒河，借問既知，即到其所，而白之言：『仁者優陀！我于仁邊，欲受教誨，行於梵行。』時優陀羅告菩薩言：『大德瞿曇！如我所觀見於瞿曇，既是智人，堪受我法，而行梵行。若欲受法行梵行時，須順我法清凈業果，而得行報。』

「爾時，菩薩于優陀羅羅摩子邊受法行行，求沙門法，沙門事故，恭敬合掌白言：『仁者！未審仁者所行之法，至何境界，為我解說。』其優陀羅告菩薩言：『大德瞿曇！凡取于相及非相者，此是大患，大癰大瘡，大癡大闇，若細思惟，即得受彼微妙有體，能作如是次第解者，此名寂定，微妙最勝最上解脫。其解脫果，謂至非想非非想處，我行於此最勝妙法。』其優陀羅又復更言：『於此非想非非想處，過去之世，無勝寂定，現在既無，當來亦無，此行最勝最妙最上，我行此行。』

「爾時菩薩聞此法已，思惟不久即證此法。是時菩薩，從於彼邊隨口所出，聞已心信，隨順彼語，而作是念：『如此之法，我亦可得，我亦可知，實語無虛，我今所可，見即能見，知即得知。』復語于彼優陀羅言：『非但仁者，昔父羅摩，獨有信行，我今亦有如是信行，非彼獨有精進正念禪定智慧，我今亦有乃至智慧。我於今者，行彼法行，學于羅摩，自證法已，為他顯說，知彼法故，見彼法故，更欲求勝。』

「爾時菩薩證是法已，白優陀羅羅摩子言：『仁者父昔於此非想非非想處，自證知見，向他說耶？』優陀羅言：『大德瞿曇！我父如是。』菩薩報言：『仁者優陀！我今已通，證知奉行。』其優陀羅白菩薩言：『大德瞿曇！若其然者，仁與我父羅摩無異。大德瞿曇！仁今若知此等諸法已奉行者，可如我父羅摩仙人，領此大眾，教示宣通

現代漢語譯本 當時，羅邏仙人的弟子們，就和菩薩分別告辭，這樣說道：『只願您，所到之處，常常吉祥。』 《佛本行集經·答羅摩子品》第二十七 當時，在這閻浮提，又有一位大導師，名叫羅摩。他已經去世，他的弟子們的首領，就是羅摩的長子，名叫優陀羅羅摩子，領導著他們。這位優陀羅，常常為他的弟子們講說『非想非非想』的境界，住在靠近王舍城的一片阿蘭若林中。這時，菩薩遠遠地聽到他的名聲，勝過之前羅邏所說的法，聽後心想：『我現在應當去優陀羅羅摩子那裡，修行梵行。』 當時，菩薩從阿羅邏的住處出來，安詳地行走，渡過恒河，打聽之後，就到了他的住處，對他說：『仁者優陀！我希望在您這裡，接受教誨，修行梵行。』這時，優陀羅對菩薩說：『大德瞿曇！我看您，既然是智者，可以接受我的法，修行梵行。如果想要接受我的法修行梵行，必須遵循我的法，清凈業果，才能得到修行的回報。』 當時，菩薩在優陀羅羅摩子那裡接受教法修行，爲了求得沙門之法，沙門之事，恭敬合掌說道：『仁者！不知您所修行的法，達到了什麼境界，請為我解說。』優陀羅對菩薩說：『大德瞿曇！凡是執著于有相和無相的，都是大患，大癰大瘡，大癡大暗，如果仔細思惟，就能得到微妙的有體，能夠這樣次第解脫的人，這叫做寂定，微妙最勝最上的解脫。這種解脫的果，就是到達非想非非想處，我修行的就是這種最勝妙的法。』優陀羅又說：『在這非想非非想處，過去世沒有比這更殊勝的寂定，現在沒有，將來也沒有，這種修行是最勝最妙最上的，我修行的就是這種修行。』 當時，菩薩聽了這種法后，思惟不久就證得了這種法。這時，菩薩從他那裡隨口說出，聽後心中相信，順從他的話，這樣想道：『這樣的法，我也能得到，我也能知道，真實不虛，我現在所能做的，見就能見，知就能知。』又對優陀羅說：『不只是您，您父親羅摩，獨自有信行，我現在也有這樣的信行，不只是他獨自有精進正念禪定智慧，我現在也有乃至智慧。我現在，修行他的法，學習羅摩，自己證得法后，為他人宣說，因為知道他的法，見到他的法，更想求得殊勝。』 當時，菩薩證得這種法后，對優陀羅羅摩子說：『仁者的父親以前在這非想非非想處，自己證知后，向別人說了嗎？』優陀羅說：『大德瞿曇！我父親是這樣的。』菩薩回答說：『仁者優陀！我現在已經通達，證知奉行了。』優陀羅對菩薩說：『大德瞿曇！如果這樣，您就和我父親羅摩沒有區別了。大德瞿曇！您現在如果知道這些法並且奉行了，可以像我父親羅摩仙人一樣，領導這些大眾，教導宣揚。』

English version At that time, the disciples of the ascetic Arada, together with the Bodhisattva, bid farewell to each other, saying: 'May you, benevolent one, always find auspiciousness wherever you go.' The Twenty-seventh Chapter, 'Answering the Son of Rama,' of the 'Buddha's Deeds Collection Sutra' At that time, in this Jambudvipa, there was another great teacher named Rama. He had passed away, and the leader of his disciples was Rama's eldest son, named Udraka Ramaputra, who led the group. This Udraka often spoke to his disciples about the realm of 'neither perception nor non-perception,' residing in a forest near Rajagriha. At this time, the Bodhisattva heard of his reputation, which surpassed the teachings of Arada, and thought: 'I should now go to Udraka Ramaputra and practice the Brahma-faring.' At that time, the Bodhisattva left Arada's dwelling, walked calmly, crossed the Ganges River, and after inquiring, arrived at his place and said: 'Benevolent Udraka! I wish to receive your teachings and practice the Brahma-faring.' Then Udraka said to the Bodhisattva: 'Great virtuous Gautama! As I see you, you are a wise person, capable of receiving my teachings and practicing the Brahma-faring. If you wish to receive my teachings and practice the Brahma-faring, you must follow my teachings, purify your karmic results, and thus receive the rewards of practice.' At that time, the Bodhisattva received teachings and practiced under Udraka Ramaputra, seeking the Dharma of a Shramana, and with palms joined respectfully, said: 'Benevolent one! I do not know what realm your practice has reached, please explain it to me.' Udraka said to the Bodhisattva: 'Great virtuous Gautama! All those who cling to form and formlessness are in great trouble, great boils, great sores, great ignorance, and great darkness. If one contemplates deeply, one can attain the subtle existence, and those who can liberate themselves in this way are called tranquil, subtle, most victorious, and supreme liberation. The fruit of this liberation is reaching the realm of neither perception nor non-perception, and this is the most victorious and wonderful Dharma that I practice.' Udraka further said: 'In this realm of neither perception nor non-perception, there has been no more victorious tranquility in the past, there is none now, and there will be none in the future. This practice is the most victorious, most wonderful, and supreme, and this is the practice I follow.' At that time, after hearing this Dharma, the Bodhisattva contemplated it for a short time and attained it. Then, the Bodhisattva spoke from his heart, and after hearing it, he believed and followed his words, thinking: 'This Dharma, I can also attain, I can also know, it is true and not false. What I can do now, I can see and I can know.' He then said to Udraka: 'It is not only you, your father Rama, who had faith, I also have such faith now. It is not only he who had diligence, right mindfulness, meditation, and wisdom, I also have even wisdom now. I will now practice his Dharma, learn from Rama, and after realizing the Dharma myself, I will proclaim it to others, because I know his Dharma and have seen his Dharma, and I wish to seek further victory.' At that time, after attaining this Dharma, the Bodhisattva said to Udraka Ramaputra: 'Did your father, in the past, in this realm of neither perception nor non-perception, after realizing it himself, speak about it to others?' Udraka said: 'Great virtuous Gautama! My father did so.' The Bodhisattva replied: 'Benevolent Udraka! I have now understood, realized, and practiced it.' Udraka said to the Bodhisattva: 'Great virtuous Gautama! If that is so, then you are no different from my father Rama. Great virtuous Gautama! If you now know these Dharmas and have practiced them, you can be like my father, the ascetic Rama, leading this assembly, teaching and proclaiming.'

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。』時優陀羅，既自修行，梵行不闕，但取菩薩同行建立。菩薩若同，法智增上，供養最勝供養菩薩，心生歡喜，不能自勝。

「爾時，菩薩語優陀羅作如是言：『仁者！此法不能究竟解脫諸欲，滅于煩惱，寂定一心，盡諸結漏，及諸神通，成沙門行，到大涅槃。此法還回入于生死。所以者何？既生非想非非想處，報盡還回入于煩惱。』作是語已，其優陀羅白菩薩言：『大德瞿曇！可不聞知？我父羅摩，雖證此法，而一切處不覺不知，已生非想非非想故，而還來入于生死者，無有是處。不取後生，亦復不見生之處所。』其優陀羅，雖得如是寂靜之法奢摩他行，而不辦求最上勝法，唯口稱言：『我父羅摩，作如是說。』菩薩如是思惟：『此法非是究竟，我今不應專著此法。』舍優陀羅，即便背行。而有偈說：

「『菩薩思惟觀此法，　　羅摩往昔雖復行， 既非解脫究竟乘，　　即便背行而捨去。』

佛本行集經勸受世利品第二十八上

「爾時，菩薩從優陀羅羅摩子處辭別而行，安庠漸至向般茶婆山(隋言黃白色)。到彼山已，于山麓間，求平整處，於一樹下加趺而坐，端身住心，正念不動。譬如有人，頭上火燃，急疾速滅，而擲于地，是時菩薩，心求斷除煩惱邊際，亦復如是。爾時，菩薩內心如是思惟籌量：『我於何時，當得散此大煩惱聚？我於何時，當得破此大愚癡藏，證於阿耨多羅三藐三菩提？又諸眾生沒在生死，復於何時，悉令解脫？』如是念已，威德儼然。時彼山中，多有雜人或取草柴，拾干牛糞，或復捕獵，耕墾作田，或放牧人，及行道路。彼等諸人，遙見菩薩在般茶婆山樹下坐，猶如雜寶妙金象光，見已各生希有之想，共相謂言：『汝諸仁者！此非常人，從何方來，到於是處？』或言此是般茶山神，或言此是般茶婆山所居仙人，或言此是何處神明，或言此是毗富羅山所護之神，或言此是耆阇崛山守護之神，或言此是大地之神，從地涌出。或復有言：『此是虛空上界天子來下於此，我等如是心各懷疑。何以故？此神身體，光明熾盛，威德巍巍，遍照此山，猶如日月光明遍照，諸娑羅樹，花悉開敷。此非是人，人之光明，不能顯現如是之事

當時，優陀羅在修行時，雖然梵行沒有缺失，但只是追求與菩薩相同的修行方式。如果菩薩也這樣做，他的法智就會增長，他會以最殊勝的供養來供養菩薩，心中充滿歡喜，無法自持。 那時，菩薩對優陀羅說：『仁者！這種修行方法不能徹底解脫慾望，不能滅除煩惱，不能達到寂靜一心，不能斷除所有結縛和煩惱，不能獲得神通，不能成就沙門之行，不能到達大涅槃。這種修行方法還會回到生死輪迴之中。為什麼呢？因為即使生到非想非非想處，當果報結束后，還是會回到煩惱之中。』說完這些話后，優陀羅對菩薩說：『大德瞿曇！難道你不知道嗎？我的父親羅摩，雖然證得了這種修行方法，但他的一切覺知和認知都沒有消失，他已經生到了非想非非想處，但不會再回到生死輪迴之中，這是不可能的。他不會再有來生，也看不到他出生的地方。』優陀羅雖然得到了這種寂靜的奢摩他修行方法，但他並不追求最上乘的佛法，只是口頭上說：『我的父親羅摩是這樣說的。』菩薩這樣思索：『這種修行方法不是究竟的，我不應該專注于這種方法。』於是離開了優陀羅，轉身離去。並有偈頌說： 『菩薩思索觀察此法，羅摩往昔雖然修習，既然不是解脫的究竟之乘，就轉身離去而捨棄。』 《佛本行集經》勸受世利品第二十八上 當時，菩薩從優陀羅羅摩子那裡告別離開，安詳地逐漸走向般茶婆山（隋朝時稱為黃白色山）。到達那座山後，在山腳下，尋找平坦的地方，在一棵樹下盤腿而坐，端正身體，保持正念，心不散亂。就像有人頭上著火，急忙迅速地滅火，然後扔到地上一樣，這時菩薩的心中也急切地想要斷除煩惱的邊際。當時，菩薩內心這樣思索：『我什麼時候才能散去這巨大的煩惱聚集？我什麼時候才能破除這巨大的愚癡之藏，證得阿耨多羅三藐三菩提？還有那些沉溺在生死輪迴中的眾生，我什麼時候才能讓他們都得到解脫？』這樣想著，他的威德更加莊嚴。當時，那座山中有很多雜人，有的砍柴，有的撿干牛糞，有的打獵，有的耕田，有的放牧，還有的在路上行走。那些人遠遠地看到菩薩坐在般茶婆山樹下，就像各種珍寶和金色光芒一樣，看到后都產生了稀有的想法，互相說道：『各位仁者！這個人不是普通人，是從哪裡來的，到了這裡？』有的人說這是般茶山神，有的人說這是住在般茶婆山的仙人，有的人說這是哪裡的神明，有的人說這是毗富羅山守護的神，有的人說這是耆阇崛山守護的神，有的人說這是大地之神，從地裡涌出來的。還有的人說：『這是虛空上界的天子來到這裡，我們心中都感到疑惑。為什麼呢？這個神身體光明熾盛，威德巍巍，照耀著整座山，就像日月的光芒照耀著娑羅樹，花都盛開了。這不是人，人的光明不可能顯現出這樣的景象。』

At that time, when Udraka was practicing, although his conduct was not lacking, he was only seeking to establish the same practices as the Bodhisattva. If the Bodhisattva did the same, his wisdom of the Dharma would increase, and he would offer the most excellent offerings to the Bodhisattva, his heart filled with joy, unable to control himself. Then, the Bodhisattva said to Udraka: 'O virtuous one! This method cannot completely liberate from desires, cannot extinguish afflictions, cannot achieve a tranquil and focused mind, cannot eliminate all fetters and defilements, cannot attain supernatural powers, cannot accomplish the practice of a Shramana, and cannot reach Great Nirvana. This method will return to the cycle of birth and death. Why is that? Because even if one is born in the realm of neither perception nor non-perception, when the karmic reward is exhausted, one will still return to afflictions.' After saying these words, Udraka said to the Bodhisattva: 'O great Gautama! Have you not heard? My father, Rama, although he attained this method, his awareness and knowledge did not disappear, he has already been born in the realm of neither perception nor non-perception, but he will not return to the cycle of birth and death, that is impossible. He will not have another life, nor will he see the place of his birth.' Although Udraka had attained this tranquil method of Shamatha practice, he did not seek the supreme Dharma, but only said: 'My father Rama said so.' The Bodhisattva thought: 'This method is not ultimate, I should not focus on this method.' So he left Udraka and turned away. And there is a verse that says: 'The Bodhisattva contemplated this method, Rama practiced it in the past, since it is not the ultimate vehicle of liberation, he turned away and abandoned it.' The Sutra of the Collection of the Buddha's Original Acts, Chapter 28, On Encouraging the Acceptance of Worldly Benefits, Part One At that time, the Bodhisattva bid farewell to Udraka Ramaputra and departed, gradually and peacefully heading towards Pandava Mountain (called Yellow-White Mountain in the Sui Dynasty). Having arrived at that mountain, at its foot, he sought a flat place, and sat cross-legged under a tree, straightening his body, maintaining mindfulness, and keeping his mind undisturbed. Just like someone whose head is on fire, quickly extinguishes the fire and throws it to the ground, at that time, the Bodhisattva's heart was also eager to cut off the boundaries of afflictions. At that time, the Bodhisattva thought in his heart: 'When will I be able to scatter this great accumulation of afflictions? When will I be able to break this great store of ignorance and attain Anuttara-samyak-sambodhi? And when will I be able to liberate all those beings who are immersed in the cycle of birth and death?' Thinking this, his majestic virtue became even more dignified. At that time, there were many people on that mountain, some gathering firewood, some collecting dry cow dung, some hunting, some farming, some herding, and some traveling on the road. Those people, seeing the Bodhisattva sitting under a tree on Pandava Mountain from afar, like various treasures and golden light, had rare thoughts, and said to each other: 'O virtuous ones! This person is not an ordinary person, where did he come from, and how did he get here?' Some said that he was the god of Pandava Mountain, some said that he was an immortal living on Pandava Mountain, some said that he was a deity from somewhere, some said that he was the god protecting Vipula Mountain, some said that he was the god protecting Gijjhakuta Mountain, some said that he was the god of the earth, emerging from the ground. And some said: 'This is a heavenly being from the upper realms of space who has come down here, we all feel doubtful in our hearts. Why is that? This deity's body is radiant and bright, his majestic virtue is magnificent, illuminating the entire mountain, just like the light of the sun and moon illuminates the Sal trees, and the flowers are all in full bloom. This is not a human being, a human's light cannot manifest such a sight.'

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。』

佛本行集經卷第二十三

隋天竺三藏阇那崛多譯勸受世利品中

「爾時，菩薩過是夜已，于晨朝時，正著衣服，從般茶山，安庠而行，至王舍城，為乞食故。觀諸陰等苦空無常，欲求無餘大涅槃故，視地一尋，調伏諸根，所染著處，皆悉除斷，不令點污。復作是念：『我今乞食，無有缽器，若我得食，於何處盛？』是時菩薩，左右前後求器未得。忽見一處有大花池，見已即語傍一人言：『仁者！汝可乞我此中池蓮藕葉。』彼人聞已，即便入池，取彼藕葉，以奉菩薩。是時菩薩，受彼藕葉，向城乞食。時王舍城，內外人民，觀見菩薩如是詳審，復見菩薩威神巍巍，見已各生大希有心，共相謂言：『此是三目大自在天，來至於此。』其中或有遠行諸人，欲營事故，至於他方，彼等既見菩薩，還回向菩薩所。或復有人，欲造作事，中道既見菩薩形容，便舍其業，來向菩薩。若有坐人，見菩薩已，不覺自起，速疾來詣向菩薩所。或復有人，合十指掌，恭敬一心，向菩薩者。或復以頭禮菩薩者，或復有以微妙音聲白菩薩言：『善來善來！』時王舍城，所有人民見菩薩者，無有一人不生歡喜愛樂之心。其王舍城，或多舌人，亂言綺語，彼等諸人，在菩薩前，默然而住，隨菩薩行。又王舍城，周匝四方，或男或女，丈夫婦人，欲營餘者，悉舍來看，生希有心，觀看菩薩，眼目不瞬。所觀菩薩，支節面額，眉目肩項，手足行步，於一一處，各皆愛樂，不能更觀其餘處相。

「爾時，菩薩盛壯少年，可喜端正，興樂花艷，花色之時舍宮出家，眉間毫相，宛轉右旋，眉細修揚，目寬長廣，威德遍滿。其體光明，巍巍堂堂，普照遠近，手足羅網，皆悉普縵。其二十指，善能治化一切天人，菩薩威神世間無比。而有偈說：

「『菩薩行於道路上，　　所有一切諸看人， 但睹身之一分光，　　見已即便生愛著。 雙眉細揚若初月，　　兩目青紺似牛王， 身體常放大光明，　　諸手足指有羅網。 觀者以見微妙色，　　眾人不覺隨後行， 看此殊妙相莊嚴，　　各各心生大歡喜。』

「爾時，王舍守護城神，見於菩薩有是威儀，心生驚怖，戰慄不安，謂言：『此是何處大神？欲來奪我此間坐處

現代漢語譯本 那時，菩薩結束了夜晚，在清晨時分，穿戴好衣服，從般茶山緩緩而行，前往王舍城乞食。他觀察諸陰等苦、空、無常的本質，渴望尋求無餘的大涅槃。他目光注視著地面一尋的距離，調伏自己的諸根，斷除一切染著之處，不讓它們沾染污垢。他又想到：『我現在乞食，沒有缽器，如果我得到食物，要放在哪裡呢？』這時，菩薩四處尋找器皿，沒有找到。忽然，他看到一處有很大的花池，看到后就對旁邊的人說：『仁者！你可以為我取一些這池中的蓮藕葉嗎？』那人聽后，立刻進入池中，取來藕葉，獻給菩薩。當時，菩薩接受了藕葉，前往城中乞食。當時，王舍城內外的人民，看到菩薩如此詳審的舉止，又看到菩薩威嚴神聖，都生起了非常稀有的想法，互相說道：『這是三目大自在天，來到了這裡。』其中，有些遠行的人，爲了營生，前往其他地方，他們看到菩薩后，又返回到菩薩所在之處。還有些人，正要開始做事，中途看到菩薩的容貌，就放棄了工作，來到菩薩面前。如果有人坐著，看到菩薩后，會不自覺地站起來，快速地走到菩薩那裡。還有人合起十指，恭敬地一心向著菩薩。或者有人以頭頂禮菩薩，或者有人用美妙的聲音對菩薩說：『歡迎，歡迎！』當時，王舍城所有見到菩薩的人，沒有一個不生起歡喜愛樂之心的。那些在王舍城裡，喜歡多嘴多舌、胡言亂語的人，在菩薩面前，都默默地站著，跟隨菩薩行走。而且，王舍城周圍四方，不論男女，丈夫或妻子，想要做其他事情的人，都捨棄了手頭的事情，來看菩薩，心中生起稀有的想法，注視著菩薩，眼睛都不眨一下。他們所注視的菩薩，無論是肢體、面額、眉毛、眼睛、肩膀、脖子、手、腳、行走，每一處都讓人喜愛，無法再去看其他地方的相貌。 那時，菩薩正值盛年，年輕英俊，令人喜愛，如同盛開的花朵般艷麗。他捨棄宮殿出家時，眉間的毫毛向右旋轉，眉毛細長而上揚，眼睛寬闊而修長，威德遍佈。他的身體光明，巍峨堂堂，普照遠近，手足之間有羅網紋路，遍佈全身。他的二十個手指，善於教化一切天人，菩薩的威神世間無比。有一首偈頌說： 『菩薩行走在道路上，所有看到他的人，只要看到他身上的一部分光芒，就會立刻產生愛慕之情。他的雙眉細長上揚，像初升的月亮，兩隻眼睛青黑如牛王，身體常常放出光明，手足指間有羅網紋路。看到他微妙的容色，人們會不自覺地跟隨他行走，看到他如此殊勝莊嚴的相貌，每個人都心生歡喜。』 那時，王舍城的守護神，看到菩薩有這樣的威儀，心中驚恐，戰慄不安，說道：『這是哪裡來的大神？想要來奪取我在這裡的座位嗎？』

English version At that time, the Bodhisattva, having passed the night, in the early morning, properly dressed, walked slowly from Pandava Mountain to Rajagriha to beg for food. He contemplated the suffering, emptiness, and impermanence of the aggregates, desiring to seek the great Nirvana without remainder. He looked at the ground a fathom away, subdued his senses, and cut off all attachments, not allowing them to be defiled. He then thought: 'Now I am begging for food, but I have no bowl. If I get food, where will I put it?' At that time, the Bodhisattva looked around for a vessel but could not find one. Suddenly, he saw a large flower pond. Upon seeing it, he said to a person nearby: 'Good sir! Could you please get me some lotus leaves from this pond?' Upon hearing this, the person immediately entered the pond, took the lotus leaves, and offered them to the Bodhisattva. At that time, the Bodhisattva accepted the lotus leaves and went to the city to beg for food. At that time, the people inside and outside Rajagriha, seeing the Bodhisattva's careful demeanor and his majestic and divine presence, all had a very rare thought and said to each other: 'This is the great three-eyed god, Mahesvara, who has come here.' Among them, some people who had traveled far, going to other places for business, upon seeing the Bodhisattva, turned back to where the Bodhisattva was. Others, who were about to start work, upon seeing the Bodhisattva's appearance, abandoned their work and came before the Bodhisattva. If someone was sitting, upon seeing the Bodhisattva, they would unconsciously stand up and quickly go to the Bodhisattva. Some would join their palms together, respectfully and wholeheartedly facing the Bodhisattva. Others would bow their heads to the Bodhisattva, or some would say to the Bodhisattva in a beautiful voice: 'Welcome, welcome!' At that time, all the people in Rajagriha who saw the Bodhisattva, not one of them did not feel joy and love. Those in Rajagriha who were fond of gossiping and idle talk, in front of the Bodhisattva, stood silently and followed the Bodhisattva. Moreover, in the four directions around Rajagriha, whether men or women, husbands or wives, those who wanted to do other things, all abandoned their tasks to come and see the Bodhisattva, with rare thoughts in their hearts, gazing at the Bodhisattva without blinking. They looked at the Bodhisattva's limbs, face, eyebrows, eyes, shoulders, neck, hands, feet, and gait, and each part was so lovely that they could not look at any other aspect of his appearance. At that time, the Bodhisattva was in his prime, young and handsome, pleasing and lovely, like a blooming flower. When he left the palace to become a monk, the hair between his eyebrows curled to the right, his eyebrows were fine and raised, his eyes were wide and long, and his majestic virtue was pervasive. His body was radiant, majestic, and dignified, illuminating far and near, and his hands and feet were covered with web-like patterns. His twenty fingers were skilled in teaching all gods and humans, and the Bodhisattva's divine power was unparalleled in the world. There is a verse that says: 'The Bodhisattva walks on the road, all who see him, as long as they see a part of the light from his body, will immediately feel love. His eyebrows are fine and raised like the new moon, his two eyes are dark blue like a bull king, his body always emits great light, and there are web-like patterns between his fingers and toes. Seeing his subtle appearance, people will unconsciously follow him, and seeing his extraordinary and adorned appearance, everyone will feel great joy.' At that time, the guardian deity of Rajagriha, seeing the Bodhisattva with such majesty, felt fear, trembled, and said: 'Where did this great deity come from? Does he want to take my seat here?'

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「爾時，菩薩以彼無量無邊人眾左右圍繞，或后或前，諸人觀看，安庠徐步，漸漸而行，向王舍城，欲乞于食。舉動俯仰，進止雍容，躡足前趍，不遲不疾，專注平視，𣫍攝諸根，臂肘𦟛齊，衣被整肅，擎蓮荷器，其葉不萎。寂定一心，人見歡喜，最上最勝，得奢摩他柔軟調和。如制伏象，無有濁穢；猶清凈池，離身一尋，常光明照；如娑羅樹眾花開敷；若金象形從地涌出，具足圓滿諸相莊嚴；如夜虛空眾星圍繞，菩薩日月朗於世間。

「時，王舍城有諸人輩，彼等皆悉生大歡喜發希有心，見菩薩行於街巷裡，城內商賈估販交關，一切自停，不復市買。若在店舍醉亂心迷，悉得醒酥，不復飲酒，各舍一切宴會音聲，奔走皆來向菩薩所。或復隨逐左右而觀，或覆在前回顧而視，或覆在后順菩薩行。其王舍城，無量無邊諸婦女等，或倚門側，或立窗間，或在樓中，或居屋上，舊作生活，今悉不為，並廢事緣，遙觀菩薩。家家出戶，各各喜歡，共相謂言：『今此是誰？從何來到？是誰種族？其名字誰？如是端正，可喜行動，我等昔來，未曾得見。或復沙門？或婆羅門？相貌如是，容止異常。』稱歎之聲，遍城內外。

「爾時，摩伽陀國王舍城主，姓施尼氏，名頻頭娑羅。未作王時，曾乞五愿：一者愿我年少之時，早得王位。二者若得王位已后，愿我化內，有佛世尊，出現天下。三者若佛出現世時，愿我自身承事供養。四者若得承事已后，唯愿為我如應說法。五者佛若為我說法，我聞法已，愿莫謗毀，得證法已，依而奉行。

「爾時，頻頭娑羅王在高樓上，與諸大臣圍繞而坐，遙見菩薩，為諸大眾前後導從，安庠而行，入王舍城。頻頭娑羅，既睹菩薩，心生大疑，即從樓下出宮門外。見菩薩身，威儀舉動，端正無匹，乃至猶如夜空眾星，為諸觀者之所愛樂。如摩尼寶，內外光明表裡洞徹，菩薩之身，亦復如是，威德熾盛，照耀巍巍。時頻頭王見於菩薩如是相已，敕諸臣言：『我生已來，未曾見人如是形貌，身色面目，頂額廣平，皎潔分明，顯赫照曜，如蓮花葉在於水中，而不為水之所點著。是身威德，毛悉右旋，眉間毫相，如琉璃凈，亦如白珂亦如泡乳，色炎光具如滿月輪

現代漢語譯本：'那時，菩薩被無量無邊的人群圍繞著，有的在前，有的在後，人們都注視著他。他安詳地、緩慢地走著，漸漸地走向王舍城，想要乞食。他舉手投足，進退都顯得雍容大方，腳步輕盈，不快不慢，目光專注地平視前方，收攝著自己的感官，手臂和肘部保持平行，衣著整潔，手中托著蓮花形狀的缽，蓮葉沒有枯萎。他內心寂靜，一心專注，人們見到他都心生歡喜，他達到了最上最勝的境界，獲得了奢摩他的柔軟調和。他就像被馴服的大象，沒有污濁；又像清澈的池塘，身體周圍一尋的距離，常常有光明照耀；又像娑羅樹開滿了鮮花；又像金色的象從地裡涌出，具足圓滿的莊嚴相貌；又像夜晚的虛空被眾星圍繞，菩薩就像日月一樣照亮世間。' '那時，王舍城裡的人們都非常高興，生起了稀有的心，看到菩薩走在街巷裡，城裡的商人和小販都停止了交易，不再買賣。那些在店舖里醉酒迷亂的人都清醒了過來，不再喝酒，都捨棄了宴會的聲音，奔跑著來到菩薩所在的地方。有的人跟隨著菩薩左右觀看，有的人在前面回頭看，有的人在後面順著菩薩行走。王舍城裡，無數的婦女們，有的倚在門邊，有的站在窗戶旁，有的在樓上，有的在屋頂上，都停止了以前的生活，不再做事情，遠遠地看著菩薩。家家戶戶都走出家門，各自歡喜，互相說道：『這個人是誰？從哪裡來的？是什麼種族？名字叫什麼？如此端正，舉止可喜，我們以前從來沒有見過。是沙門嗎？還是婆羅門？相貌如此，容止異常。』稱讚的聲音，傳遍了城裡城外。' '那時，摩伽陀國王舍城的城主，姓施尼，名叫頻頭娑羅。他還沒有當國王的時候，曾經許下五個願望：第一，希望自己年輕的時候，早日得到王位。第二，如果得到王位之後，希望自己的國家裡，有佛世尊出現在世間。第三，如果佛出現在世間，希望自己能夠親自侍奉供養。第四，如果能夠侍奉之後，只希望佛能為自己如理說法。第五，佛如果為自己說法，自己聽了法之後，希望不要誹謗，證得法之後，能夠依教奉行。' '那時，頻頭娑羅王在高樓上，被大臣們圍繞著坐著，遠遠地看到菩薩，被大眾前後簇擁著，安詳地走著，進入王舍城。頻頭娑羅，看到菩薩之後，心中產生了很大的疑惑，就從樓上下來，走出宮門。看到菩薩的身體，威儀舉止，端正無比，甚至像夜晚的星空一樣，被觀看的人們所喜愛。又像摩尼寶珠，內外光明，表裡通透，菩薩的身體也是這樣，威德熾盛，光芒耀眼。當時，頻頭王看到菩薩的相貌之後，就命令大臣們說：『我活到現在，從來沒有見過這樣的人，他的身形面貌，額頭寬闊平坦，潔白分明，光彩照耀，就像蓮花葉在水中，而不被水沾染。他的身體威德，毛髮都向右旋轉，眉間的毫毛，像琉璃一樣清凈，又像白色的珂貝，又像泡沫乳，光彩圓滿，像滿月一樣。』

English version: 'At that time, the Bodhisattva was surrounded by an immeasurable and boundless crowd, some in front, some behind, all watching him. He walked calmly and slowly, gradually heading towards the city of Rajagriha, intending to beg for food. His every movement, his advance and retreat, were graceful and dignified. His steps were light, neither fast nor slow, his gaze focused straight ahead, his senses controlled, his arms and elbows held parallel, his clothes neat, and he carried a lotus-shaped bowl, its leaves not withered. His mind was tranquil and focused, and people who saw him were filled with joy. He had reached the highest and most excellent state, attaining the soft and harmonious state of Shamatha. He was like a tamed elephant, without impurity; like a clear pond, with a light always shining a fathom around his body; like a Sal tree in full bloom; like a golden elephant emerging from the earth, possessing complete and perfect majestic features; like the night sky surrounded by stars, the Bodhisattva was like the sun and moon illuminating the world.' 'At that time, the people of Rajagriha were all very happy and filled with a rare sense of wonder. Seeing the Bodhisattva walking through the streets and alleys, the merchants and vendors in the city stopped their trading and buying. Those who were drunk and confused in the shops became sober and stopped drinking. They all abandoned the sounds of banquets and ran to where the Bodhisattva was. Some followed him, watching from the left and right, some looked back from the front, and some followed behind him. In Rajagriha, countless women, some leaning against doors, some standing by windows, some on the upper floors, and some on rooftops, all stopped their usual activities and abandoned their affairs, watching the Bodhisattva from afar. Every household came out of their homes, each joyful, saying to one another: 『Who is this person? Where did he come from? What is his lineage? What is his name? He is so upright and his actions are so pleasing. We have never seen such a person before. Is he a Shramana? Or a Brahmin? His appearance is so extraordinary.』 The sounds of praise spread throughout the city.' 'At that time, the ruler of Rajagriha in Magadha, of the Shreni clan, named Bimbisara, had made five vows before he became king: first, that he would attain the throne early in his youth; second, that after attaining the throne, he wished that a Buddha, the World Honored One, would appear in his kingdom; third, that if a Buddha appeared, he wished to personally serve and make offerings; fourth, that after serving, he only wished that the Buddha would teach him the Dharma accordingly; and fifth, that if the Buddha taught him the Dharma, he would not slander it after hearing it, and after realizing the Dharma, he would practice it accordingly.' 'At that time, King Bimbisara was sitting on a high tower, surrounded by his ministers, and from afar he saw the Bodhisattva, escorted by the crowd, walking calmly and entering Rajagriha. Bimbisara, upon seeing the Bodhisattva, felt great doubt in his heart and descended from the tower, going outside the palace gate. He saw the Bodhisattva's body, his dignified demeanor, his unparalleled uprightness, even like the night sky filled with stars, beloved by all who saw him. Like a Mani jewel, with light shining both inside and out, transparent throughout, the Bodhisattva's body was also like this, with majestic virtue, shining brightly. Then, King Bimbisara, seeing the Bodhisattva's appearance, commanded his ministers, saying: 『In all my life, I have never seen a person like this, with such a form and face, a broad and flat forehead, so pure and distinct, shining brightly, like a lotus leaf in water, not touched by the water. His body is virtuous, his hair all curls to the right, the white hair between his eyebrows is as pure as crystal, like a white conch, like milk foam, with a full and radiant light, like a full moon.』'

---

。其二足趺，蹈地千輻，步舉文現，跡不差移，不怖不驚，不戰不栗，智慧安靜，猶如須彌。從何所來，忽然至此？汝諸臣下，應當觀看，此誰種姓？誰之兒子？何國土生？名字何等？端正可喜，歷此遊行。』

「爾時彼諸大臣眾等，或有說言：『此是天王。』或言：『帝釋。』或復有言：『是大龍王。』或復有言：『毗摩質多阿修羅王。』或復有言：『此是婆梨阿修羅王。』或復有言：『是毗沙門護世神王。』或復有言：『此是日天。』或言：『月天。』或復有言：『大自在天。』或復有言：『此是梵天。』

「復更別有余諸占相婆羅門言：『大王！當知，如我等論先後所說，此人必成轉輪聖王。何以故？今此大士，身體遍滿一切諸相。』

「爾時，諸臣大眾之中別有一臣，而白王言：『大王！當知，實有斯事。所以者何？去此不遠，十由旬外，正在北方雪山之下，有一種姓，稱為釋氏。然彼釋氏，有一國界，名曰迦毗羅婆蘇都。彼國土中，有一王治，名為凈飯，是釋種王。彼王生子，字悉達多，既釋種生，姓瞿曇氏。其彼太子，初生之日，父王即便召集解相婆羅門等，遣占相之。時諸相師既占看訖，白大王言：「大王！當知，今此太子，具二種相，若在家者，必當成就轉輪聖王，王四天下，守護大地，乃至如法治化世間；若舍王位，必定得成多陀阿伽度、阿羅呵、三藐三佛陀，名遍十方。」大王！當知，此必是彼太子不疑。所以者何？其人現今，剃除鬚髮，身黃金色，著袈裟衣，舍國出家，遊行到此。』而說偈言：

「『彼國相師說此言，　　不居王位定作佛， 斯決是彼釋種子，　　出家苦行求菩提。』

「爾時大臣說是語已，是時其王頻頭娑羅，內心思惟：『如我往昔曾發誓愿，若如是者，我願得成。』時頻頭王，敕二臣言：『卿若知者，速往彼看此出家人居停何方？在於何地？汝等驗已，速報我知，然後我當自至於彼觀看供養，咨受未聞。』

「時彼二臣奉王敕已，即便相共隨逐菩薩所向而行，不暫舍離。

「爾時，菩薩在王舍城乞食之時，見彼大眾處處充滿，內心思惟：『如是方便，此諸大眾，無有歸依，無救無護，常為生老病死所纏，不畏不驚，不怖不恐，亦復不知求究竟道，無有導師

他的雙腳平穩地踩在地上，每一步都像車輪的輻條一樣均勻，抬腳和落腳的姿勢都清晰可見，足跡沒有絲毫偏差。他既不害怕也不驚慌，不顫抖也不戰慄，智慧而平靜，猶如須彌山一般。他是從哪裡來的，突然來到這裡？你們這些臣子，應當仔細觀察，這個人是什麼種姓？是誰的兒子？在哪個國家出生？名字叫什麼？如此端正可喜，經歷了這些事情。 當時，那些大臣們有的說：『這是天王。』有的說：『是帝釋。』還有的說：『是大龍王。』有的說：『是毗摩質多阿修羅王。』有的說：『是婆梨阿修羅王。』有的說：『是毗沙門護世神王。』有的說：『是日天。』有的說：『是月天。』還有的說：『是大自在天。』有的說：『這是梵天。』 另外還有一些占卜相術的婆羅門說：『大王！您應當知道，按照我們之前所說的，這個人必定會成為轉輪聖王。為什麼呢？因為現在這位大士，身體遍佈各種吉祥的相貌。』 當時，大臣之中有一位大臣對國王說：『大王！您應當知道，確實有這件事。為什麼呢？從這裡往北不遠，在十由旬之外的雪山腳下，有一個種姓，被稱為釋迦族。那個釋迦族，有一個國家，名叫迦毗羅衛。那個國家有一位國王，名叫凈飯王，是釋迦族的國王。這位國王生了一個兒子，名叫悉達多，因為是釋迦族所生，所以姓瞿曇。這位太子出生的時候，父王就召集了懂得相術的婆羅門來為他占卜。當時，那些相師占卜之後，對國王說：「大王！您應當知道，這位太子具有兩種相貌，如果在家，必定會成為轉輪聖王，統治四方天下，守護大地，乃至依法治理世間；如果捨棄王位，必定會成就多陀阿伽度、阿羅呵、三藐三佛陀，名揚十方。」大王！您應當知道，這個人必定是那位太子無疑。為什麼呢？因為他現在剃除了鬚髮，身體呈現金色，穿著袈裟，捨棄了國家出家，來到這裡。』並說了偈語： 『那個國家的相師這樣說，不當國王必定成佛，這肯定是釋迦族的後代，出家苦行尋求菩提。』 當時，大臣說完這些話后，頻頭娑羅王內心思忖：『如果真是這樣，就如我過去所發的誓願，我願能成就。』於是，頻頭王命令兩位大臣說：『你們如果知道，就快去看看這位出家人住在哪裡？在什麼地方？你們查驗之後，快來告訴我，然後我親自去那裡觀看供養，請教我未曾聽聞的道理。』 那兩位大臣接受了國王的命令，就一起跟隨菩薩所去的方向而行，不敢片刻離開。 當時，菩薩在王舍城乞食的時候，看到那裡到處都是人群，內心思忖：『用這種方式，這些大眾沒有歸宿，沒有救護，常常被生老病死所纏繞，不畏懼也不驚慌，不害怕也不恐懼，也不知道尋求究竟的道路，沒有導師。』

His two feet were firmly planted on the ground, each step like the spokes of a wheel, the lifting and placing of his feet clearly visible, his footprints without the slightest deviation. He was neither afraid nor alarmed, neither trembling nor quaking, wise and calm, like Mount Sumeru. From where did he come, suddenly arriving here? You, my ministers, should observe carefully, what is this person's lineage? Whose son is he? In which country was he born? What is his name? So handsome and pleasing, having experienced these things. At that time, the ministers, some said, 'This is a heavenly king.' Some said, 'It is Indra.' Others said, 'It is a great dragon king.' Some said, 'It is the Asura King Vimalacitra.' Some said, 'It is the Asura King Bali.' Some said, 'It is the Guardian King Vaishravana.' Some said, 'It is the Sun God.' Some said, 'It is the Moon God.' Others said, 'It is the Great Lord.' Some said, 'This is Brahma.' Furthermore, there were other Brahmins skilled in divination who said, 'Great King! You should know that, according to what we have said before, this person will surely become a Chakravartin King. Why? Because this great being is now adorned with all auspicious marks throughout his body.' At that time, among the ministers, one minister said to the king, 'Great King! You should know that this is indeed the case. Why? Not far from here, ten yojanas to the north, at the foot of the Snow Mountains, there is a lineage called the Shakya clan. That Shakya clan has a kingdom called Kapilavastu. In that kingdom, there is a king named Suddhodana, who is a Shakya king. This king had a son named Siddhartha, and because he was born into the Shakya clan, his surname is Gautama. When this prince was born, his father summoned Brahmins skilled in divination to foretell his future. At that time, after the diviners had made their predictions, they said to the king, 「Great King! You should know that this prince has two kinds of marks. If he remains at home, he will surely become a Chakravartin King, ruling the four quarters of the world, protecting the earth, and even governing the world according to the Dharma; if he renounces his throne, he will surely attain Tathagata, Arhat, Samyaksambuddha, and his name will spread throughout the ten directions.」 Great King! You should know that this person is undoubtedly that prince. Why? Because he has now shaved his head and beard, his body is golden in color, he is wearing a kasaya robe, he has renounced his kingdom and become a monk, and he has come here.' And they spoke in verse: 'The diviners of that country said this, if he does not become a king, he will surely become a Buddha, this must be a descendant of the Shakya clan, having renounced his home, practicing austerities to seek Bodhi.' At that time, after the minister had spoken these words, King Bimbisara thought in his heart, 'If this is true, then it is as I vowed in the past, I wish to achieve it.' Then, King Bimbisara ordered two ministers, saying, 'If you know, quickly go and see where this monk is staying? In what place? After you have verified it, quickly report back to me, and then I will personally go there to see him, make offerings, and inquire about the teachings I have not yet heard.' The two ministers accepted the king's order and together followed the direction in which the Bodhisattva had gone, not daring to leave him for even a moment. At that time, when the Bodhisattva was begging for alms in Rajagriha, he saw that the crowds were everywhere, and he thought in his heart, 'In this way, these masses have no refuge, no protection, they are constantly entangled by birth, old age, sickness, and death, they are neither afraid nor alarmed, neither fearful nor terrified, and they do not know how to seek the ultimate path, they have no guide.'

---

。愚迷惛闇，沒溺煩惱，癡無有智，日日減損，染著諸陰，苦空無常，不知厭離。』

「爾時，菩薩作是念已，起慈悲心，倍更增加精進勇猛，折伏其意，作是念言：『我今當作一切世間歸依之處，我當救護苦惱世間，當爲世間說于生老病死盡處。』

「爾時，菩薩舉目唯觀前一犁軛，默然諦視，徐徐動步，齊整容儀，遍王舍城，次第乞食。既得食已，從王舍城庠序而出，漸漸至彼般茶婆山。其山麓下，有一泉池，坐彼水邊，正念安置，隨得粗細，如法啖之。食訖斂衣，洗于手足，即便進上般荼頂頭上已，向于山南觀看，求覓林樹，妙好枝條，蓊鬱扶疏，饒諸鳥獸飛走遊戲，花果泉流。擇好樹間，安施草鋪，向于東面，端身正心，結累加趺，儼然而坐，猶如師子入孔穴中，不畏不驚。著袈裟服，其光顯赫，巍巍堂堂，熾盛照曜，如日初出。而有偈說：

「『彼山蓊鬱饒樹林，　　鳥獸相娛受諸樂， 身披袈裟人月者，　　光明熾盛如日初。』

「爾時，菩薩坐彼樹下，如是思惟：『我此處學，更無有人，無富伽羅，無眾生，無壽者，無命者，無禪兜，無摩㝹阇，無摩那婆，無養育者。此之五陰，一切皆空，無命無識，一切諸法，唯有假名，名眾生耳。』

「爾時，頻頭娑羅王所使二臣，隨逐菩薩，恒不捨離，其一臣，去菩薩不遠，於前而坐；一臣速還摩伽陀國頻頭王邊。到已長跪，而白王言：『大王！當知，彼出家人，從王舍城乞飯食訖，到般荼山，乃至端身，南面而坐，如前所說。大王！今者若欲觀者，宜須疾往。』

「爾時，頻頭娑羅王聞其使人如是語已，即便裝束賢善好車，坐于其上，嚴駕而往，向般荼婆。時頻頭王既至彼山，遙見菩薩可喜端正，心甚愛樂，乃至猶如夜空眾星，如暗山頭大猛火聚，如大云里出閃電光。摩伽陀王見於菩薩在彼樹下，亦復如是。見已生大希有之心，歡喜遍體，身毛皆豎，下乘徒步，詣菩薩邊，到已問訊，白菩薩言：『少病少惱，四大安乎？』而有偈說：

「『王見菩薩如帝釋，　　身光明曜心喜歡， 問訊起居四大和，　　少病少惱身無患。』

「爾時，菩薩以微妙口和軟語言，如梵天音，辯才字句，不染不著，告摩伽王頻頭娑羅，慰勞問訊，作如是言：『善治大王！大吉大祥！從何遠來？可坐憩息

現代漢語譯本：愚昧迷惑，沉溺於煩惱之中，愚癡沒有智慧，每天都在減損，執著于各種陰，感受著苦、空、無常，不知道厭惡和遠離。 現代漢語譯本：那時，菩薩這樣想后，生起慈悲之心，更加增加精進勇猛，折服自己的意念，這樣想道：『我今天應當成為一切世間的歸依之處，我應當救護苦惱的世間，應當為世間宣說生老病死的盡頭。』 現代漢語譯本：那時，菩薩舉目只看前方的一犁軛，默默地注視著，緩緩地邁步，整理好儀容，在王舍城中依次乞食。得到食物后，從王舍城的庠序出來，漸漸地到了般茶婆山。山腳下有一個泉池，他坐在水邊，正念安住，隨所得的粗細食物，如法地吃。吃完后整理好衣服，洗了手腳，就登上般荼山頂，向山南觀看，尋找樹林，那裡有美好的枝條，茂盛繁密，有很多鳥獸飛翔嬉戲，有花果和泉水。他選擇了一處好的樹林，鋪上草墊，面向東方，端正身體，正心誠意，結跏趺坐，莊嚴地坐著，就像獅子進入洞穴一樣，不畏懼也不驚慌。他穿著袈裟，光芒顯赫，巍峨堂皇，熾盛照耀，如同初升的太陽。有一首偈頌說： 現代漢語譯本：『那山茂盛多樹林，鳥獸相娛受諸樂，身披袈裟人月者，光明熾盛如日初。』 現代漢語譯本：那時，菩薩坐在樹下，這樣思惟：『我在這裡修行，沒有其他人，沒有富伽羅，沒有眾生，沒有壽者，沒有命者，沒有禪兜，沒有摩㝹阇，沒有摩那婆，沒有養育者。這五陰，一切都是空的，沒有命，沒有識，一切諸法，只有假名，名為眾生罷了。』 現代漢語譯本：那時，頻頭娑羅王派出的兩個大臣，跟隨菩薩，始終不離開，其中一個大臣，在離菩薩不遠的地方，坐在前面；另一個大臣迅速返回摩伽陀國頻頭王身邊。到了之後長跪，對國王說：『大王！應當知道，那位出家人，從王舍城乞食完畢，到了般荼山，乃至端正身體，面向南方而坐，就像之前所說的那樣。大王！現在如果想觀看，應該儘快前往。』 現代漢語譯本：那時，頻頭娑羅王聽到使者這樣說后，就裝扮好精美的車子，坐在上面，嚴整車駕前往般荼婆山。當時頻頭王到了那座山，遠遠地看見菩薩，容貌可喜端正，心中非常喜愛，乃至如同夜空中的星星，如同黑暗山頭的大火堆，如同大雲中閃出的閃電光。摩伽陀王看見菩薩在那樹下，也是這樣。看見後生起非常稀有的心，歡喜遍佈全身，汗毛都豎了起來，下車步行，走到菩薩身邊，到了之後問候，對菩薩說：『少病少惱，四大安和嗎？』有一首偈頌說： 現代漢語譯本：『王見菩薩如帝釋，身光明曜心喜歡，問訊起居四大和，少病少惱身無患。』 現代漢語譯本：那時，菩薩用微妙的口音，柔和的語言，如同梵天的聲音，辯才字句，不染不著，告訴摩伽陀王頻頭娑羅，慰勞問候，這樣說道：『善治大王！大吉大祥！從哪裡遠道而來？可以坐下休息。』

English version: Ignorant and confused, immersed in afflictions, foolish without wisdom, diminishing day by day, attached to the various aggregates, experiencing suffering, emptiness, and impermanence, not knowing to detest and depart. English version: At that time, the Bodhisattva, having thought thus, generated a compassionate heart, further increasing his diligence and courage, subduing his mind, and thought: 'Today, I shall become the refuge for all the world, I shall protect the suffering world, and I shall proclaim to the world the end of birth, old age, sickness, and death.' English version: At that time, the Bodhisattva looked only at the yoke of a plow in front of him, silently gazing, slowly stepping, arranging his appearance, begging for food in the city of Rajagriha in order. Having obtained food, he came out of the school of Rajagriha, and gradually reached Pandava Mountain. At the foot of the mountain, there was a spring pond, he sat by the water, settled in right mindfulness, and ate the coarse or fine food as he obtained it, according to the Dharma. After eating, he arranged his clothes, washed his hands and feet, and then ascended to the top of Pandava Mountain, looking south, seeking a forest with beautiful branches, lush and dense, with many birds and beasts flying and playing, with flowers, fruits, and springs. He chose a good grove, laid a grass mat, faced east, straightened his body, focused his mind, sat in full lotus posture, sitting solemnly, like a lion entering a cave, without fear or alarm. He wore a kasaya robe, its light was brilliant, majestic and dignified, blazing and shining, like the rising sun. There is a verse that says: English version: 'That mountain is lush with many forests, birds and beasts enjoy each other, the one wearing the kasaya robe is like the moon, his light is blazing like the rising sun.' English version: At that time, the Bodhisattva sat under the tree, thinking thus: 'I am practicing here, there is no one else, no pudgala, no sentient being, no life-span, no life, no chanda, no manuja, no manava, no nurturer. These five aggregates, all are empty, without life, without consciousness, all dharmas are only provisional names, called sentient beings.' English version: At that time, two ministers sent by King Bimbisara followed the Bodhisattva, never leaving him, one minister sat in front, not far from the Bodhisattva; the other minister quickly returned to King Bimbisara in Magadha. Having arrived, he knelt down and said to the king: 'Great King! You should know that the renunciate, having finished begging for food in Rajagriha, has arrived at Pandava Mountain, and is sitting with his body upright, facing south, as described before. Great King! If you wish to see him now, you should go quickly.' English version: At that time, King Bimbisara, having heard the messenger say this, immediately prepared a fine carriage, sat on it, and drove to Pandava Mountain. When King Bimbisara arrived at the mountain, he saw the Bodhisattva from afar, his appearance was pleasing and upright, and his heart was very fond of him, even like the stars in the night sky, like a large fire on a dark mountain top, like lightning flashing in a large cloud. King Magadha saw the Bodhisattva under that tree, and it was the same. Having seen him, he generated a very rare heart, joy spread throughout his body, and his hair stood on end, he got out of the carriage and walked to the Bodhisattva, having arrived, he greeted him and said to the Bodhisattva: 'Are you free from illness and affliction, are the four elements at peace?' There is a verse that says: English version: 'The king saw the Bodhisattva like Indra, his body shining with light, his heart was joyful, he greeted him and asked about his well-being, are the four elements at peace, are you free from illness and affliction?' English version: At that time, the Bodhisattva, with a subtle voice, gentle language, like the voice of Brahma, with eloquent words and phrases, without attachment, told King Bimbisara of Magadha, comforting and greeting him, saying: 'Well-governed Great King! Great auspiciousness! From where have you come from afar? You may sit down and rest.'

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。營求何事而詣此乎？』

「爾時頻頭娑羅王聞于菩薩如是語已，進菩薩前，在一石上安隱而坐，王欲度量菩薩意故，白菩薩言：『仁者今若不辭疲勞，我欲咨問心內所疑，唯愿仁者，為我決斷。』即便問言：『仁者何也？為天為龍？為梵為釋？為人為神？』

「爾時，菩薩以無憍慢貪慾恚心，除斷一切煩惱諸刺，不諂曲語，報摩伽陀頻頭王言：『大王！當知，我非天也，非龍非梵，我是於人。大王！我以求寂靜故，所以出家。』時摩伽王頻頭娑羅，白菩薩言：『仁者比丘！我今見仁，甚大歡喜，是故我今欲有發問，我為愛敬于仁者故，欲說一言，唯愿聽受。所以者何？仁今壯少，正在盛年，端正無雙，身體微妙，堪當嬉戲游縱之時；今者何為發如是意，行作沙門，厭離王宮，空山獨坐？又仁者身，如是相貌，止可合涂赤栴檀香，不應著此袈裟之服。仁之二手，乃可指劃治化世間，百味盈前，隨時飲啖，豈可執器從他乞行？』而說偈言：

「『仁身合涂赤檀末，　　不應服此弊袈裟， 手指正可撝世間，　　豈宜從他乞食活。』

「時，頻頭王說是語已，白菩薩言：『仁今若為愛敬父故，不取王位，捨出家者，我今請仁在我境界，受於五欲種種所須，當隨仁意。須財與財，及諸婇女。若佐助我，我當與仁，分國半治，可居我境，受我王位，我承事仁，不令乏少。何以故？仁者沙門！身體柔軟，不應住于空閑蘭若，若坐草鋪，在於地上，損仁者身，恐畏成病。但經少時，仁父衰敗，還可自受本國王位。是故仁今若愛念我、憐愍我者，受我王位，住我境中。如其仁者，稱大種姓，嫌我境狹，土地穢雜，我及群臣，諸百官等，更別為仁開拓他國，使令寬廣，與仁共治。又我願得仁者貴族，共作因緣，親厚眷屬。愿不生疑，謂為非實。』而說偈言：

「『仁者若稱大種姓，　　嫌我境狹不肯停， 我共諸臣及百官，　　當更吞併令寬廣。』

「時，摩伽王說是語已，更復重白于菩薩言：『我于仁邊，有愛敬心、尊重之心，仁者今既乞食活身，但當努力發寬廣意，受法受財，受五欲樂。所以者何？受此三種，在於宮中，觀諸婇女，歡娛受樂，亦能令人得現世報，未來亦然

現代漢語譯本：『你來這裡是爲了尋求什麼呢？』 『那時，頻頭娑羅王聽了菩薩這樣說，就走到菩薩面前，在一塊石頭上安穩地坐下。國王爲了試探菩薩的心意，對菩薩說：『仁者，如果你不覺得疲勞，我有些心中的疑惑想要請教，希望仁者能為我解答。』隨即問道：『仁者是什麼呢？是天神？是龍？是梵天？是帝釋？是人？還是神？』 『那時，菩薩沒有驕慢、貪慾、嗔恚之心，已經斷除了一切煩惱的刺，不使用諂媚虛偽的語言，回答摩伽陀國的頻頭王說：『大王，你應該知道，我不是天神，不是龍，也不是梵天，我是人。大王，我爲了尋求寂靜，所以出家。』當時，摩伽陀國王頻頭娑羅對菩薩說：『仁者比丘，我今天見到你，非常歡喜，所以我現在想問你一些問題。我因為愛敬你，所以想說一句話，希望你能聽取。這是為什麼呢？你現在年輕力壯，正值盛年，容貌端正無雙，身體美好，正是應該嬉戲遊樂的時候；現在為什麼會產生這樣的想法，做沙門，厭離王宮，獨自坐在空山裡呢？而且你的容貌，應該塗抹赤栴檀香，不應該穿這袈裟的衣服。你的雙手，應該用來治理世間，享受各種美味佳餚，隨時飲用，怎麼能拿著缽去向別人乞討呢？』於是說了偈語： 『你的身體應該塗抹赤栴檀香，不應該穿這破舊的袈裟，你的手指應該用來治理世間，怎麼能向別人乞討食物為生呢？』 『當時，頻頭王說完這些話，對菩薩說：『你現在如果因為愛敬父親，不繼承王位，選擇出家，那麼我請求你留在我的領地，享受五欲的各種所需，一切都隨你的心意。需要錢財就給你錢財，需要美女就給你美女。如果你能幫助我，我就和你平分國家，共同治理，你可以住在我的領地，繼承我的王位，我會侍奉你，不會讓你缺少任何東西。為什麼呢？仁者沙門，你的身體柔弱，不應該住在空閑的蘭若，如果坐在草蓆上，在地上，會損害你的身體，恐怕會生病。只要過一段時間，你的父親衰老去世，你就可以自己繼承原來的王位。所以你現在如果愛念我、憐憫我，就接受我的王位，住在我的領地。如果仁者認為自己出身高貴，嫌棄我的領地狹小，土地污穢，我和群臣、百官等，可以另外為你開拓其他國家，使之寬廣，和你共同治理。而且我希望能夠和仁者貴族結為姻親，成為親密的眷屬。希望你不要懷疑，認為這不是真的。』於是說了偈語： 『仁者如果認為自己出身高貴，嫌棄我的領地狹小而不肯停留，我和群臣以及百官，可以吞併其他國家，使之寬廣。』 『當時，摩伽陀王說完這些話，又再次對菩薩說：『我對你懷有愛敬之心、尊重之心，仁者現在既然靠乞討為生，就應該努力發大愿，接受佛法，接受財富，享受五欲之樂。為什麼呢？接受這三種，在宮中，觀看美女，歡娛享樂，也能使人得到現世的福報，未來也是如此。』

English version: 'What are you seeking that you have come here?' 'At that time, King Bimbisara, having heard the Bodhisattva speak thus, approached the Bodhisattva and sat comfortably on a stone. The king, wishing to gauge the Bodhisattva's intentions, said to the Bodhisattva, 'Noble one, if you do not find it tiring, I wish to inquire about some doubts in my heart. I pray that you will resolve them for me.' He then asked, 'Noble one, what are you? Are you a deva? A naga? A Brahma? A Sakra? A human? Or a spirit?' 'At that time, the Bodhisattva, without arrogance, greed, or anger, having cut off all the thorns of affliction, and not using deceitful words, replied to King Bimbisara of Magadha, 'Great King, know that I am not a deva, not a naga, nor a Brahma. I am a human. Great King, it is because I seek tranquility that I have left home.' Then King Bimbisara of Magadha said to the Bodhisattva, 'Noble Bhikkhu, I am greatly delighted to see you today, and therefore I wish to ask you some questions. Because I love and respect you, I wish to say something, and I hope you will listen. Why is it that you, now young and vigorous, in the prime of your life, with an unparalleled handsome appearance and a delicate body, a time when you should be enjoying pleasures and amusements, have now conceived such an idea, becoming a shramana, abandoning the royal palace, and sitting alone in an empty mountain? Moreover, your appearance is such that you should be adorned with red sandalwood paste, not wearing these robes of a mendicant. Your hands should be used to govern the world, enjoying all kinds of delicacies, drinking at any time, how can you hold a bowl and beg from others?' And he spoke in verse: 'Your body should be adorned with red sandalwood paste, you should not wear these worn-out robes, your fingers should be used to govern the world, how can you beg for food from others to live?' 'Then, King Bimbisara, having spoken these words, said to the Bodhisattva, 'If you have left home out of love and respect for your father, and not to take the throne, then I ask you to stay in my territory, enjoy the various necessities of the five desires, and everything will be according to your wishes. If you need wealth, I will give you wealth, and if you need beautiful women, I will give you beautiful women. If you can assist me, I will divide the country with you, and we will govern together. You can live in my territory, inherit my throne, and I will serve you, ensuring you lack nothing. Why is that? Noble Shramana, your body is delicate, you should not live in an empty aranya. If you sit on a grass mat, on the ground, it will harm your body, and you may become ill. After a short time, your father will decline and pass away, and you can then inherit your original kingdom. Therefore, if you love and pity me, accept my throne and live in my territory. If you consider yourself of a noble lineage and dislike my territory for being small and the land impure, I and my ministers and officials can open up other countries for you, making them vast, and we can govern together. Moreover, I wish to form a marriage alliance with your noble family, becoming close relatives. I hope you will not doubt that this is not true.' And he spoke in verse: 'If you consider yourself of a noble lineage, and dislike my territory for being small and refuse to stay, I and my ministers and officials will conquer other countries, making them vast.' 'Then, King Bimbisara, having spoken these words, again said to the Bodhisattva, 'I have love and respect for you, and I honor you. Since you now live by begging for food, you should strive to develop a broad mind, accept the Dharma, accept wealth, and enjoy the pleasures of the five desires. Why is that? By accepting these three, in the palace, watching beautiful women, enjoying pleasures and amusements, one can also obtain rewards in this life, and it will be the same in the future.'

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。若人不受此三種法，但舍一事，彼人現世，或復未來，終不能得具足果報；設其受之，必有缺減。是故仁者！若弘廣心，所以應須具足受此三種之樂，受三樂故，用年少時，端正果報，受法受財，及受諸欲。世間丈夫，受欲之時，生子繼立，此是大財。是故仁者，勿令空過。

「『又復，仁者！如是臂髆，堪牽弓弩，莫令徒損，如斯一世。

「『又復，往昔頂生之王，以勇健故，王四天下及忉利宮。如是仁者，堪當此事。所以者何？我今亦為憐愍一切諸眾生故，如是勸請，我亦不為自王位故，勸請仁者。我今見仁，身體端正，悲酸流淚，情懷不忍，為是倍更生希有心，所以慇勤如是苦請。仁今盛年，且行世欲，待后衰老，可行法時，乃可舍家。

「『又復，仁者！先祖以來，自種姓內，到年老時，乃依國法，以王化事，付其太子，或復大臣，方始舍位，出家入山。

「『又復，仁者！往昔諸仙，作如是說，凡年少時，先行欲事，中年求財，以自養活，至老耄時，乃可棄捐修學於法，如是乃能建立一切。又人年少，不行諸欲，不求覓財，此是身怨，亦名為賊，毀敗諸根，難得攝受。

「『又復，仁者！假使年少，欲求法時，但為諸根，牽著五欲，至於老時，內心思惟，斷絕眾事，能攝諸根，心生慚愧，意得寂靜。

「『又復，仁者！世間少年，正放逸時，不見遠道，多有過失。至中年時，血氣漸弱，放逸已過。譬如人行度于曠野，止而嘆息，言我已越此之處所。是故仁今正年少時，正放逸時，隨意多少，愿且受欲。

「『又復，仁者！年少之時，諸根難回，仁者若欲行於法事，愛樂法者，依仁家法，祭祀諸天，因祭祀故，亦得生天。在於家內，莊嚴自身，金銀諸寶挍飾兩臂，眾寶放光，猶如明燈。

「『又復，仁者！往昔諸王，頭戴寶冠，嚴飾身體，常在家內，祭祀諸天，行於法行，立無遮會，或有入山，行大仙行，而求解脫。仁者今既學于彼等，順時而行。』其摩伽王，如是種種譬喻語言，方便欲將勸請菩薩。

「爾時，菩薩聞摩伽王如此語已，不怖不驚，不怪不異，猶如山王，身心不動，寂然安住，守攝諸根，不生余意，三業清凈，報彼王言

現代漢語譯本：如果有人不接受這三種法則，哪怕只捨棄其中一項，這個人今生或者未來，終究不能得到圓滿的果報；如果接受了，也必定會有所缺失。因此，仁者啊！如果想要弘揚廣大的心願，就應該完全接受這三種快樂，因為接受這三種快樂，才能在年輕時，得到端正的果報，接受佛法，獲得財富，以及享受各種慾望。世間的男子，在享受慾望的時候，生下兒子來繼承家業，這是巨大的財富。所以，仁者啊，不要讓時光白白流逝。 『還有，仁者！像這樣的臂膀，能夠拉開弓弩，不要讓它白白損耗，虛度此生。 『還有，從前頂生之王，因為勇猛強健，統治了四大部洲和忉利天宮。像您這樣的人，也能夠成就這樣的事業。為什麼呢？我現在也是爲了憐憫一切眾生，才這樣勸請您，我並不是爲了自己的王位，才勸請您。我看到您身體端正，悲傷得流下眼淚，心中不忍，因此更加生起稀有的心，所以才如此慇勤地苦苦請求。您現在正值盛年，應該先享受世俗的慾望，等到年老衰弱的時候，再修行佛法，那時才可以捨棄家庭。 『還有，仁者！從先祖以來，在自己的種姓內，都是到了年老的時候，才按照國家的法律，把治理國家的事情，交給太子或者大臣，然後才捨棄王位，出家入山。 『還有，仁者！從前諸位仙人，是這樣說的，凡是年輕的時候，先享受慾望，中年的時候求取財富，用來養活自己，到了年老的時候，才可以捨棄一切，修學佛法，這樣才能建立一切。如果一個人年輕的時候，不享受各種慾望，不求取財富，這是對身體的怨恨，也叫做賊，毀壞了各種感官，難以攝受。 『還有，仁者！假如年輕的時候，想要修行佛法，卻被各種感官，牽引著去追求五欲，等到年老的時候，內心才會思考，斷絕各種事務，能夠攝受各種感官，心中生起慚愧，意念才能得到寂靜。 『還有，仁者！世間的少年，正值放縱的時候，看不到長遠的道路，所以有很多過失。到了中年的時候，血氣逐漸衰弱，放縱的時期已經過去。就像一個人走在曠野中，停下來嘆息，說我已經越過了那個地方。所以，您現在正值年輕，正值放縱的時候，可以隨意享受慾望。 『還有，仁者！年輕的時候，各種感官難以控制，如果您想要修行佛法，喜愛佛法，就應該按照您家族的傳統，祭祀諸天，因為祭祀的緣故，也可以升到天界。在家中，莊嚴自己的身體，用金銀珠寶裝飾雙臂，各種寶物放出光芒，就像明燈一樣。 『還有，仁者！從前各位國王，頭戴寶冠，裝飾身體，常常在家中，祭祀諸天，修行佛法，設立無遮大會，或者有人進入山林，修行大仙的修行，從而求解脫。您現在既然學習他們，就應該順應時節而行。』摩伽王用各種各樣的比喻和語言，方便地想要勸請菩薩。 當時，菩薩聽了摩伽王這樣的話，不害怕，不驚慌，不覺得奇怪，也不覺得不同尋常，就像山王一樣，身心不動，寂靜安住，守護攝持各種感官，不生起其他的念頭，身口意三業清凈，回答國王說：

English version: If a person does not accept these three principles, even if they abandon only one, that person, in this life or in the future, will ultimately not attain complete fruition; if they accept them, there will certainly be deficiencies. Therefore, O virtuous one! If you wish to expand your mind, you should fully accept these three kinds of pleasures, because by accepting these three pleasures, you can, in your youth, receive the reward of a handsome appearance, receive the Dharma, obtain wealth, and enjoy various desires. When a man in the world enjoys desires, he begets a son to continue the family line, which is a great wealth. Therefore, O virtuous one, do not let time pass in vain. 'Furthermore, O virtuous one! Such arms as these are capable of drawing bows and crossbows; do not let them be wasted and squander this life. 'Furthermore, in the past, King Top-Born, because of his courage and strength, ruled over the four continents and the Trayastrimsa Heaven. Someone like you is also capable of achieving such a feat. Why is that? It is because I am now also out of compassion for all sentient beings that I am urging you in this way. I am not urging you for the sake of my own throne. Seeing your handsome physique, I am saddened to the point of tears, and my heart cannot bear it. Therefore, I have an even greater sense of wonder, and that is why I am so earnestly pleading with you. You are now in your prime; you should first enjoy worldly desires, and when you are old and weak, you can practice the Dharma, and then you can leave your family. 'Furthermore, O virtuous one! Since the time of our ancestors, within our own lineage, it has always been the case that when one reaches old age, one follows the laws of the land and entrusts the affairs of governing the country to the crown prince or a minister, and only then does one relinquish the throne and leave home to enter the mountains. 'Furthermore, O virtuous one! The former sages said that in one's youth, one should first enjoy desires, in middle age, one should seek wealth to support oneself, and in old age, one can abandon everything and study the Dharma. Only in this way can one establish everything. If a person in their youth does not enjoy various desires and does not seek wealth, this is a grievance against the body, and it is also called a thief, destroying the various senses, making them difficult to control. 'Furthermore, O virtuous one! If in one's youth, one wishes to practice the Dharma, one is drawn by the various senses to pursue the five desires. Only when one is old will one contemplate, cut off various affairs, be able to control the various senses, feel ashamed in one's heart, and attain tranquility of mind. 'Furthermore, O virtuous one! The youth of the world, when they are indulging in their desires, do not see the long road ahead, and therefore make many mistakes. When they reach middle age, their vitality gradually weakens, and the time for indulgence has passed. It is like a person walking in the wilderness, stopping to sigh, saying, 'I have already passed that place.' Therefore, now that you are young, now that you are indulging in your desires, you may enjoy them as much as you wish. 'Furthermore, O virtuous one! In youth, the various senses are difficult to control. If you wish to practice the Dharma and love the Dharma, you should, according to your family tradition, offer sacrifices to the gods. Because of these sacrifices, you can also be reborn in the heavens. In your home, adorn your body, decorate your arms with gold, silver, and jewels, and let the various treasures shine like bright lamps. 'Furthermore, O virtuous one! In the past, the various kings wore jeweled crowns, adorned their bodies, and often offered sacrifices to the gods in their homes, practiced the Dharma, established unobstructed assemblies, or some would enter the mountains to practice the great ascetic practices, seeking liberation. Now that you are learning from them, you should act in accordance with the times.' King Magadha used various metaphors and words, skillfully trying to persuade the Bodhisattva. At that time, the Bodhisattva, having heard King Magadha's words, was neither afraid nor alarmed, neither surprised nor unusual. Like a mountain king, his body and mind remained unmoved, peacefully abiding, guarding and controlling his various senses, not giving rise to other thoughts. His three karmas of body, speech, and mind were pure, and he replied to the king, saying:

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。而有偈說：

「『摩伽陀王諫菩薩，　　猶諸朋友利相教， 菩薩清凈三業行，　　如花不著水報彼。』

「『摩伽大王！吐辭不善，此說猶如無智人語，不稱天下王法之言。王若於我，有真正心，此語實誠，非深利益，亦非愍我，於我甚損。世有惡人，無有慈心，猶如富貴怯弱之人，若欲利益於世間者，應當教示如彼往昔相承來事，是名朋友，是名增長。凡人若見至於厄難，不相舍離，三業等同，是名知識，我意如是。富貴之時，誰不能作朋友知識？若人得財，依法處分，不令散失，是名知識。是人久后，能用財寶，教授之時，彼不取語，或以先業，自失於財，后不生悔。王若與我為知識意、愛敬我者，顯示是事，我或嘆王，或不嘆王。』爾時，菩薩作是語已，更復為王，說如是言：『大王！當知，我今求道，止為怖畏生老病死，以是義故，欲求解脫，故受此形。親族眷屬，實可愛戀，可敬難捨，流淚滿面，啼泣懊惱，或為我故，舍于命者。我已棄背，來至此處，然其世間五欲之事，貪惜染著，多因不善。』

「『又復，大王！我今實不畏彼毒蛇，亦復不畏天雷霹靂，亦復不畏於猛火炎被大風吹燒野澤者，但畏五欲境界所逼。何以故？大王！當知，諸欲無常，猶如劫賊，盜諸功德，虛空無真，猶如幻化，現於世間，觀看謂實，體是誑惑；世人不知，強以心著，況復正行其五欲者？』

「爾時，菩薩即說偈言：

「『五欲無常害功德，　　六塵空幻損眾生， 世間果報本誑人，　　智者誰能暫停住？ 愚癡天上不滿意，　　況復人間得稱心？ 欲穢染著不覺知，　　猶如猛火然乾草。 往昔頂生聖王主，　　降伏四域飛金輪， 復得帝釋半座居，　　匆起貪心便墮落。 假令盡王此大地，　　心猶更欲攝他方， 世人嗜慾不知厭，　　如巨海納諸流水。』

「爾時菩薩說此語已，復更告言：『大王！當知，往昔有一轉輪聖王，其王名曰那睺沙王，統四天下，及忉利天，化總天人，猶不知足。以是義故，還墮世間。

「『又復伊羅轉輪聖王，亦復如是，王四天下及忉利天，不知足故，而取命終。

「『又復，婆梨阿修羅王，既得王位，因共帝釋鬥戰不如，遂被侵奪。帝釋得已，又復轉為彼那睺沙轉輪王奪

現代漢語譯本：還有一首偈語說： 『摩伽陀國王勸諫菩薩，就像朋友之間互相勸導一樣，菩薩清凈地修行身口意三業，就像花朵不沾水一樣回報他。』 『摩伽大王！你說話不恰當，這話就像沒有智慧的人說的話，不符合天下君王的法則。大王如果對我真心實意，這話確實是真誠的，但不是深遠的利益，也不是憐憫我，反而對我很有損害。世上有惡人，沒有慈悲心，就像富貴而膽怯的人一樣，如果想要利益世間，應當教導像過去相傳的事情，這才是朋友，才是增長。凡人如果看到別人遇到危難，不離不棄，身口意三業都相同，這才是知己，我的想法就是這樣。富貴的時候，誰不能做朋友知己呢？如果有人得到財富，依法處理，不讓它散失，這才是知己。這個人很久以後，能夠用財寶，教導的時候，他不聽從，或者因為過去的業力，自己失去了財富，之後也不會後悔。大王如果把我當做知己，愛敬我，就顯示這些事情，我或許會讚歎大王，或許不會讚歎大王。』當時，菩薩說完這些話，又對國王說：『大王！您應當知道，我現在求道，只是因為害怕生老病死，因為這個緣故，想要求解脫，所以才接受這個身體。親族眷屬，確實是可愛戀，可敬難捨，他們會流淚滿面，啼哭懊惱，甚至會爲了我而捨棄生命。我已經拋棄他們，來到這裡，然而世間五欲的事情，貪婪愛惜執著，大多是因為不善。』 『還有，大王！我其實不怕毒蛇，也不怕天雷霹靂，也不怕猛火燃燒被大風吹燒的野澤，只是害怕五欲境界的逼迫。為什麼呢？大王！您應當知道，諸欲無常，就像強盜一樣，盜取各種功德，虛空不真實，就像幻化一樣，出現在世間，觀看的人以為是真實的，實際上是欺騙迷惑；世人不知道，強行用心執著，更何況是正在實行五欲的人呢？』 當時，菩薩就說了偈語： 『五欲無常會損害功德，六塵空虛幻化會損害眾生，世間的果報本來就是欺騙人的，有智慧的人誰能停留在其中呢？愚癡的人即使在天上也不滿足，更何況在人間能夠稱心如意呢？慾望的污穢染著而不自覺，就像猛火燃燒乾燥的草一樣。過去頂生聖王統治天下，降伏四方，飛金輪，又得到帝釋一半的座位居住，匆忙升起貪心就墮落了。 假如統治整個大地，心中仍然想要攝取其他地方，世人貪圖慾望不知滿足，就像大海容納各種流水一樣。』 當時菩薩說完這些話，又告訴國王：『大王！您應當知道，過去有一位轉輪聖王，他的名字叫那睺沙王，統治四天下，以及忉利天，教化所有的天人，仍然不知滿足。因為這個緣故，又墮落到世間。 『還有伊羅轉輪聖王，也是這樣，統治四天下以及忉利天，因為不知滿足，而結束了生命。 『還有，婆梨阿修羅王，得到王位后，因為和帝釋戰鬥失敗，就被侵奪了。帝釋得到后，又被那睺沙轉輪王奪取了。

English version: And there is a verse that says: 'King Magadha advised the Bodhisattva, just as friends teach each other, the Bodhisattva's pure conduct of body, speech, and mind, like a flower not sticking to water, repays him.' 'Great King Magadha! Your words are not appropriate, this saying is like the words of a person without wisdom, not in accordance with the laws of a king of the world. If you have a true heart towards me, these words are indeed sincere, but they are not of profound benefit, nor are they compassionate towards me, but rather very harmful to me. There are evil people in the world, without compassion, like the rich and cowardly, if they want to benefit the world, they should teach like the things passed down from the past, that is called a friend, that is called growth. If ordinary people see others in distress, they do not abandon them, and their actions of body, speech, and mind are the same, that is called a confidant, that is my idea. When one is rich and noble, who cannot be a friend or confidant? If a person obtains wealth, handles it according to the law, and does not let it be lost, that is a confidant. This person, after a long time, can use the treasure, and when teaching, he does not listen, or because of past karma, he loses his wealth, and afterwards he will not regret it. If you treat me as a confidant, and love and respect me, show these things, I may praise you, or I may not praise you.' At that time, after the Bodhisattva said these words, he said to the king again: 'Great King! You should know that I am now seeking the Way, only because I am afraid of birth, old age, sickness, and death, for this reason, I want to seek liberation, so I have accepted this body. Relatives and family members are indeed lovable, respectable, and difficult to part with, they will be full of tears, crying and distressed, and may even give up their lives for me. I have abandoned them and come here, but the five desires of the world, greed, cherishing, and attachment, are mostly due to unwholesomeness.' 'Furthermore, Great King! I am not actually afraid of poisonous snakes, nor am I afraid of thunder and lightning, nor am I afraid of the fierce fire burning the wilderness blown by the wind, but I am afraid of the coercion of the five desires. Why? Great King! You should know that the desires are impermanent, like robbers, stealing all kinds of merits, the void is not real, like an illusion, appearing in the world, those who watch it think it is real, but in reality it is deception and delusion; people in the world do not know, they forcefully cling to it with their minds, let alone those who are practicing the five desires?' At that time, the Bodhisattva spoke a verse: 'The five desires are impermanent and harm merits, the six dusts are empty and illusory and harm sentient beings, the karmic retribution of the world is originally deceiving people, who with wisdom can stay in it? Foolish people are not satisfied even in heaven, let alone being content in the human world? The filth of desire is defiling and one is not aware, like a fierce fire burning dry grass. In the past, the holy king who was born on the top of the head ruled the world, subdued the four directions, flew the golden wheel, and also obtained half of the seat of Indra to live in, and hastily arose greed and fell. Even if one rules the entire earth, the heart still wants to take other places, people in the world are greedy for desires and do not know satisfaction, like the vast ocean receiving all kinds of flowing water.' At that time, after the Bodhisattva said these words, he told the king again: 'Great King! You should know that in the past there was a wheel-turning sage king, whose name was King Nahusha, who ruled the four continents, as well as the Trayastrimsa Heaven, and taught all the gods and humans, but he was still not satisfied. For this reason, he fell back into the world. 'Also, King Ira, the wheel-turning sage king, was also like this, ruling the four continents and the Trayastrimsa Heaven, and because he was not satisfied, he ended his life. 'Also, King Bali Asura, after obtaining the throne, because he lost the battle with Indra, he was invaded and plundered. After Indra obtained it, he was again taken by King Nahusha, the wheel-turning king.'

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。那睺沙王既獲得已，還復更被天帝釋奪。如是天人境界翻覆，並皆無常，誰功德勝？至於彼邊，若有智人，能作如是思惟觀察，無常境界，變易須臾，云何可信？唯有山林居住諸仙，食諸藥草根果花葉，身著樹皮，或復衣諸死獸毛革，形體尪羸，唯皮骨在，欲得度脫出離世間一切諸苦，希求解脫涅槃無為。若縱五欲之所纏逼，墜墮還來，有智之人，誰樂貪此？若著五欲，如自求怨。』

「爾時菩薩更說偈言：

「『居住山谷諸仙輩，　　食果飲水衣樹皮， 雖復[肆-聿+累]髻身體羸，　　規求解脫離欲故。 彼等不能自制伏，　　猶被五欲之所牽， 如是無常諸欲怨，　　有智之人不應著。』

「爾時菩薩說是語已，復更告言：『大王！當知，欲界之內，欲取味故而作和合，得彼已后，而不知足。若無智者，現受諸欲，不知足故受大苦惱，復于來世更受其殃。是故智人，不取欲想。是以智者，見有人行黑業法者受于大苦，欲自安隱，莫作莫樂一切諸欲，應須舍離。若有集會，即知離別。縱慾恣情，則心放逸，放逸若增，便造不善，不善成就，即墮泥犁。過去世時作大苦行，現得諸欲，得諸欲后，勤劬保持，不能守護，還當失落。

「『又復，大王！如是諸欲，若有智者，作是思惟：「世間人天，猶如假借，既非常物，何故心貪？此之天人一切果報，如草上露，如毒蛇頭，如彼空林死屍骸骨。又如婦女，初胎肉摶，如夢如幻，猶如火聚。如是種種，多諸患殃，恒為一切苦惱逼迫，智人應不愛樂著心。」

「『又復，大王！如諸論說，乃往昔時寐梯羅城，于彼城內有一瞽王，其王名曰提頭賴吒。王雖無目，多育諸子，滿一百人，並有才智。王弟別復有子五人，伯叔弟兄足一百五。其父各沒，爭作國王，以欲報緣，相殺害盡。

「『又復，大王！如檀荼迦空曠野澤被火燒時，其頞誰那，殺諸雜類。

「『又復如彼須彌山下，有阿修羅，然其兄弟，各為貪故愛一玉女，二人相爭而自鬥戰，傷害俱死。

「『又如世間屠膾之所，豎立諸木，懸于雜類諸畜生形而行宰戮。諸欲如是，智者云何而心貪樂？便說偈言：

「『往昔修羅兩兄弟，　　為一玉女自相殘， 骨肉憐愛染著憎，　　智人觀知不貪慾

現代漢語譯本：那睺沙王得到王位后，又被天帝釋奪走。像這樣天人境界的翻覆，都是無常的，誰的功德更勝呢？到了那個地步，如果有智慧的人，能夠這樣思考觀察，無常的境界，變化只在須臾之間，怎麼可以相信呢？只有居住在山林的那些仙人，吃各種藥草的根、果、花、葉，身上穿著樹皮，或者穿著死獸的毛皮，形體瘦弱，只剩下皮包骨，想要解脫，脫離世間一切的痛苦，希望求解脫，達到涅槃無為的境界。如果放縱自己被五欲所纏繞，就會墜落回來，有智慧的人，誰會貪戀這些呢？如果執著於五欲，就像是自找仇敵一樣。 當時菩薩又說偈語： 『居住在山谷的那些仙人，吃果子喝水，穿著樹皮，雖然頭髮蓬亂，身體瘦弱，但他們是爲了求解脫，遠離慾望。他們尚且不能自我控制，仍然被五欲所牽引，像這樣無常的慾望，是有智慧的人不應該執著的。』 當時菩薩說完這些話后，又告訴國王說：『大王！你應該知道，在欲界之內，因為貪圖慾望的滋味而結合，得到之後，卻不知滿足。如果沒有智慧的人，現在享受各種慾望，因為不知滿足而遭受巨大的痛苦，將來還要承受災禍。所以有智慧的人，不應該貪圖慾望。因此，有智慧的人，看到有人做惡業而遭受巨大痛苦，爲了自己能夠安穩，不要做，也不要貪戀一切慾望，應該捨棄。如果有了**，就應該知道要分離。放縱慾望，就會心神放逸，放逸如果增長，就會造作不善的行為，不善的行為一旦成就，就會墮入地獄。過去世時，做了很大的苦行，現在得到各種慾望，得到慾望后，勤勞地保持，卻不能守護，最終還是會失去。 『還有，大王！像這些慾望，如果有智慧的人，這樣思考：「世間的人天，就像是借來的，不是永恒的東西，為什麼還要貪戀呢？這些天人的一切果報，就像是草上的露水，就像是毒蛇的頭，就像是空林中的死屍骸骨。又像是婦女，剛懷孕時形成的肉團，像是夢境，像是幻影，就像是火堆。像這樣種種，有很多的禍患，經常被一切的苦惱所逼迫，有智慧的人不應該愛戀執著。」 『還有，大王！就像各種論典所說，在很久以前，寐梯羅城裡，有一位瞎眼的國王，他的名字叫提頭賴吒。國王雖然沒有眼睛，卻生了很多兒子，足有一百個，而且都很有才智。國王的弟弟另外有五個兒子，伯叔兄弟加起來一共一百零五個。他們的父親都去世后，他們爲了爭奪王位，因為慾望的緣故，互相殘殺，全部死光。 『還有，大王！就像檀荼迦空曠的野澤被火燒時，那裡的頞誰那，殺害各種雜類生物。 『還有，就像須彌山下，有阿修羅，他們的兄弟，因為貪愛一個玉女，兩個人互相爭鬥，傷害對方，最後都死了。 『又像世間的屠宰場，豎立著各種木樁，懸掛著各種畜生的屍體，進行宰殺。各種慾望就像這樣，有智慧的人怎麼會貪戀呢？』於是說了偈語： 『從前修羅兩兄弟，爲了一個玉女互相殘殺，骨肉之間因為愛戀而產生憎恨，有智慧的人觀察到這些，就不會貪戀慾望。』

English version: King Nahusha, having obtained the kingdom, was again deprived of it by the god Indra. Such is the reversal of the realms of gods and humans, all are impermanent. Whose merit is superior? When it comes to that point, if a wise person can contemplate and observe in this way, the realm of impermanence, changing in an instant, how can it be trusted? Only those hermits dwelling in the mountains, eating the roots, fruits, flowers, and leaves of various herbs, wearing tree bark, or the hides of dead animals, with emaciated bodies, only skin and bones remaining, desire to be liberated, to escape all the sufferings of the world, hoping to seek liberation, to reach the state of Nirvana without action. If they indulge themselves, entangled by the five desires, they will fall back down. Who among the wise would crave these? If one clings to the five desires, it is like seeking one's own enemy. At that time, the Bodhisattva spoke another verse: 'Those hermits dwelling in the valleys, eating fruits and drinking water, wearing tree bark, though their hair is disheveled and their bodies are emaciated, they seek liberation, to be free from desire. Even they cannot control themselves, still being drawn by the five desires. Such are the impermanent desires, which the wise should not cling to.' Having spoken these words, the Bodhisattva further said to the king: 'Great King! You should know that within the realm of desire, people unite because they crave the taste of desire, and after obtaining it, they are not satisfied. If a person lacks wisdom, they enjoy various desires now, and because they are not satisfied, they suffer great pain, and in the future, they will suffer calamities. Therefore, the wise do not crave desires. Thus, the wise, seeing that those who commit evil deeds suffer greatly, in order to be secure themselves, should not engage in or crave any desires, but should abandon them. If there is **, one should know to separate. Indulging in desires leads to a dissipated mind, and if dissipation increases, one will commit unwholesome actions. Once unwholesome actions are accomplished, one will fall into hell. In past lives, one may have practiced great austerities, and now obtain various desires. After obtaining desires, one diligently maintains them, but is unable to protect them, and will eventually lose them. 'Furthermore, Great King! As for these desires, if a wise person thinks, 「The people and gods of the world are like borrowed things, not permanent, so why crave them? All the rewards of these gods and humans are like dew on the grass, like the head of a poisonous snake, like the skeletal remains of a corpse in an empty forest. They are also like a woman's first embryonic mass, like a dream, like an illusion, like a pile of fire. Such are the various kinds of suffering, constantly oppressed by all kinds of afflictions, and the wise should not love or cling to them.」' 'Furthermore, Great King! As the various treatises say, long ago, in the city of Methila, there was a blind king named Dhritarashtra. Although the king had no eyes, he had many sons, a hundred in total, and all were talented. The king's brother also had five sons, making a total of one hundred and five uncles and brothers. After their fathers passed away, they fought for the throne, and because of desire, they killed each other, and all died. 'Furthermore, Great King! Like when the empty wilderness of Dandaka was burned by fire, the Asura there killed various kinds of creatures. 'Furthermore, like beneath Mount Sumeru, there were Asuras, and their brothers, because of their love for a jade maiden, fought each other, harming each other, and both died. 'Also, like in the world's slaughterhouses, various wooden stakes are erected, and the bodies of various animals are hung up for slaughter. Desires are like this, how can the wise crave them?' Then he spoke a verse: 'In the past, two Asura brothers, for the sake of a jade maiden, killed each other. Love and hatred arose between flesh and blood. The wise, observing this, do not crave desires.'

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。』

「菩薩又言：『大王！當知，或復有人，為五欲故，或欲生天，或生人間。既得生已，著五欲故，投身透水，或復赴火。如是無常，誑惑境界，為五欲故，自求怨仇，何意戀樂？』又說偈言：

「『癡人愛慾故貧窮，　　繫縛傷殺受諸苦， 意望此欲成眾事，　　不覺力盡後世殃。』

「菩薩復言：『摩伽陀王！我知五欲如是種種多諸過患，王今不可以是五欲而勸於我。我今欲行無畏道路，王若是我真好善友，應當數數勸諫於我，作如是言：「仁之所發弘誓大愿，愿早成就，速離煩惱。」何以故？我既不被他人趁逐，而入山林，亦復不為怨敵所驅，亦非他奪王位而走，又亦不求往昔古仙而欲還退，是故我今不取王語。

「『又復，大王！若有人執瞋毒蛇頭，既放舍已，復還欲捉可有得不？如猛火炬，以燒手放，放已更捉？如是如是，我已舍彼五欲出家，今復還取，亦復如是。

「『又復，大王！譬如明眼有目之人，豈可羨於盲瞎人不？譬如解脫無事之人，豈可羨于牢獄繫縛有事人不？譬如饒財巨富之人，豈可羨于貧窮饑凍乞索人不？譬如明瞭黠慧之人，豈可羨于狂顛人不？然其彼等，猶有可羨，我今已離如是五欲，無一可貪。

「『又復，大王！如王前言，住我境界，受我五欲，隨意娛樂，我與多財並及婇女。大王！當知，我今不取世間五欲，如上所說一切諸事。

「『又復，大王！我在本宮，多饒五欲，已能棄捨六萬婇女，出家入山。大王！當知，諸欲如是，有于無量無邊患害，牽人直向大地獄中，余報復來畜生餓鬼，現身又離一切善根，不為聖人之所讚美。

「『又復，大王！世間諸欲，猶如浮雲，無有暫住；如猛風起，須臾不停；如山水流，奔濤迅急。

「『又復，大王！若人愚癡，耽染五欲，不知本際，沉淪生死，被煩惱縛，不能得解，如遠行人，困苦疲極，乃飲堿水，更增其渴。如是如是，受五欲人，不知其患，亦復如是。

「『又復，大王！我今要說，若當有人，得天五欲及以人間上妙五欲，清凈具足。是等諸欲，一人得已，不知厭足，更復增長，諸處尋求。

「『又復，大王！如王前言，共我治化摩伽陀國，我當減半分治天下；或復說言，受我王位，我悉舍與，我亦承事，或復興兵，開拓境土，使令清凈寬廣莊嚴

現代漢語譯本 菩薩又說：『大王！您應當知道，有的人爲了五種慾望，或者想要昇天，或者想要在人間享樂。一旦出生之後，因為貪戀五欲，就投身跳水，或者跳入火中。像這樣無常，虛幻的境界，爲了五欲，自己招來怨恨仇敵，有什麼值得留戀的呢？』又說了偈語： 『愚癡的人因為貪愛慾望而貧窮，被束縛、傷害、殺戮，遭受各種痛苦，希望通過慾望成就一切，卻不覺察到力量耗盡，來世遭受災殃。』 菩薩又說：『摩伽陀王！我知道五欲有如此種種的過患，您現在不能用五欲來勸誘我。我現在想要走上無畏的道路，如果您真的是我的好朋友，就應該時常勸誡我，這樣說：「您所發下的弘大誓願，希望早日成就，迅速脫離煩惱。」為什麼呢？我既不是被他人追趕而進入山林，也不是被仇敵驅逐，也不是因為別人奪取王位而逃走，更不是想要回到過去古仙的修行狀態，所以我現在不接受您的話。』 『還有，大王！如果有人抓住毒蛇的頭，放開之後，又想再抓，可能嗎？就像拿著燃燒的火把，燒了手就放開，放開之後又去抓嗎？是這樣的，我已經捨棄了五欲出家，現在又想回去，也是一樣的道理。』 『還有，大王！譬如明眼的人，怎麼會羨慕瞎子呢？譬如解脫自在的人，怎麼會羨慕被囚禁的人呢？譬如富有的人，怎麼會羨慕貧窮飢餓的乞丐呢？譬如聰明智慧的人，怎麼會羨慕瘋子呢？然而他們之間，或許還有值得羨慕的地方，而我已經遠離了五欲，沒有什麼值得貪戀的。』 『還有，大王！就像您之前所說，讓我住在您的領地，享受五欲，隨意娛樂，您會給我很多財富和美女。大王！您應當知道，我現在不接受世間的五欲，就像上面所說的一切。』 『還有，大王！我還在王宮的時候，擁有很多五欲，已經能夠捨棄六萬美女，出家入山。大王！您應當知道，慾望就是這樣，有無量無邊的禍患，牽引人直接墮入大地獄，餘下的報應還會轉生為畜生餓鬼，現世又會遠離一切善根，不被聖人所讚美。』 『還有，大王！世間的慾望，就像浮雲一樣，不會停留；就像狂風一樣，瞬間不停；就像山中的流水一樣，奔騰迅猛。』 『還有，大王！如果有人愚癡，沉迷於五欲，不知道根本，沉淪在生死輪迴中，被煩惱束縛，不能解脫，就像遠行的人，困苦疲憊，喝了鹹水，反而更加口渴。是這樣的，貪戀五欲的人，不知道它的禍患，也是一樣的道理。』 『還有，大王！我現在要說，如果有人，得到了天上的五欲，以及人間最美好的五欲，清凈圓滿。這些慾望，一個人得到之後，不知道滿足，反而更加增長，到處尋求。』 『還有，大王！就像您之前所說，和我一起治理摩伽陀國，我將分一半的天下給您治理；或者說，接受我的王位，我全部都給您，我也會侍奉您，或者興兵開疆拓土，使國家清凈寬廣莊嚴。

English version The Bodhisattva further said: 『Great King! You should know that some people, for the sake of the five desires, either wish to be born in heaven or to enjoy pleasures in the human realm. Once born, because of their attachment to the five desires, they throw themselves into water or into fire. Such is the impermanent, delusive nature of these realms. For the sake of the five desires, they bring upon themselves hatred and enemies. What is there to be attached to?』 He then spoke in verse: 『Foolish people become poor because of their love for desires, they are bound, harmed, and killed, suffering all kinds of pain. They hope to accomplish everything through desires, but they do not realize that their strength is exhausted and that they will suffer in the next life.』 The Bodhisattva further said: 『King Magadha! I know that the five desires have such various and numerous faults. You cannot now tempt me with these five desires. I now wish to walk the path of fearlessness. If you are truly my good friend, you should often advise me, saying, 「May the great vows you have made be fulfilled soon, and may you quickly be free from afflictions.」 Why is this? I have not entered the mountains because I am being chased by others, nor am I being driven by enemies, nor am I fleeing because someone has taken my throne, nor do I seek to return to the practices of ancient sages. Therefore, I do not accept your words.』 『Furthermore, Great King! If someone were to seize the head of a poisonous snake, and having released it, wished to seize it again, would that be possible? Like a burning torch, having burned the hand, would one release it and then seize it again? It is the same. I have already renounced the five desires and left home. To return to them now would be the same.』 『Furthermore, Great King! Just as a person with clear eyes would not envy a blind person, just as a person who is liberated and free would not envy a person imprisoned, just as a wealthy person would not envy a poor, hungry beggar, just as a wise and intelligent person would not envy a madman, yet even among them, there might be something to envy. But I have already left the five desires, and there is nothing to be greedy for.』 『Furthermore, Great King! As you said before, let me dwell in your realm, enjoy the five desires, and indulge in pleasures as I wish, and you will give me much wealth and beautiful women. Great King! You should know that I do not accept the five desires of the world, as I have said above.』 『Furthermore, Great King! When I was in the palace, I had many of the five desires, and I was able to renounce sixty thousand beautiful women and leave home to enter the mountains. Great King! You should know that desires are like this, having immeasurable and boundless harms, leading people directly into the great hells. The remaining retribution will cause them to be reborn as animals and hungry ghosts. In this life, they will be separated from all good roots and will not be praised by the sages.』 『Furthermore, Great King! The desires of the world are like floating clouds, not staying for a moment; like a fierce wind, not stopping for an instant; like mountain streams, rushing and swift.』 『Furthermore, Great King! If a person is foolish and indulges in the five desires, not knowing their true nature, they will sink into the cycle of birth and death, bound by afflictions, unable to be liberated. Like a traveler who is weary and thirsty, drinking salty water only increases their thirst. It is the same for those who indulge in the five desires, not knowing their harm.』 『Furthermore, Great King! I must say now, if someone were to obtain the five desires of the heavens and the most exquisite five desires of the human realm, pure and complete, even if one person were to obtain all these desires, they would not know satisfaction, but would only increase their desires and seek them everywhere.』 『Furthermore, Great King! As you said before, let us govern the kingdom of Magadha together, and I will give you half of the kingdom to govern; or you said, accept my throne, and I will give it all to you, and I will serve you, or we will raise an army and expand the territory, making the country pure, vast, and magnificent.』

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。

「『又復，大王！我今已舍彼四天下，一切豐足，無所乏少，舊有七寶，棄捨出家。我今豈更為此一國細小王位，而貪羨乎？

「『又復，大王！譬如大海娑伽龍王果報，既得大海水停以為宮殿，寬博具足，七寶莊嚴，豈可復貪牛蹄水耶？大王！當知，如是如是，我今既已發勇猛心，舍四天下七寶宮觀，染衣剃髮，出家入山，今若還貪世間王位，亦復如是。』

佛本行集經卷第二十四

隋天竺三藏阇那崛多譯勸受世利品下

「爾時，菩薩又告王言：『如王前說，仁者比丘，身體柔軟，莫住蘭若空閑林中，眠臥坐止草鋪之上。大王當知，我在自宮，以妙種種諸寶為床，偃亞而坐，既厭離已，棄捨出家。所以者何？大王須識，此身危脆，敗壞無常，非牢固形，是破散法，隨有地處，舍之而行。猶如泥摶，一種無異。又復，大王！若有智人，既擲死屍，可還拾不？若欲更收，終無是處。

「『又復，大王！如王前言，若於我邊，生憐愍者，應須隨喜，而忽嫌我乞食活命，此事不然。大王！當知，慈愛我者，莫作是心。何以故？我今欲過生老病死苦患之海，行行入道，是故作此比丘之形，為求寂滅安樂處故，要須受此毀好服形，又未來世，欲除一切諸過患故。大王！當知，若復有人，于現在世，受彼五欲功德果報，深著于愛。彼等諸人，事須憐愍。若當有人，于現世中，不得寂定安樂之心，其未來生，決受諸苦。彼等眾生，心須憐愍。

「『又復，大王！我今驚畏煩惱之苦，故舍出家，欲求寂定涅槃真實。假使我得帝釋天宮，意亦不樂，況復人間粗弊果報？』而說偈言：

「『我被煩惱箭所射，　　欲求寂滅膏藥涂， 設使得天帝釋宮，　　意猶不貪況王位。』

「菩薩復言：『大王！當知，如王前言，凡天下人，在於世間，一切須取三時利者，如我意觀，此則非是真利益言。所以者何？求財得多，會必有盡，求欲轉欲，無厭足時。若言求法，此是真利，利有深淺，要必須求，求之則有功能五種。』而說偈言：

「『若無生老病死患，　　此是真實大丈夫， 求財嗜慾悉世情，　　我舍二求唯取法。』

「菩薩復言：『大王！當知，如王前言，但且治民，取于王位，乃至未老正少年時，且可受彼五欲法者，此亦不然

現代漢語譯本 『又說，大王！我如今已經捨棄了這四大部洲，一切豐足，沒有缺少，原有的七寶，也捨棄出家了。我如今怎麼會爲了這一個小國的細小王位，而貪圖羨慕呢？』 『又說，大王！譬如大海娑伽龍王的果報，既然得到了大海水停積而成的宮殿，寬廣充足，用七寶裝飾，怎麼還會貪圖牛蹄中的水呢？大王！應當知道，就是這樣，我如今既然已經發起了勇猛的心，捨棄了四大部洲的七寶宮殿，穿上染色的衣服，剃掉頭髮，出家進入山林，如今如果還貪圖世間的王位，也是如此。』 《佛本行集經》卷第二十四 隋天竺三藏阇那崛多譯《勸受世利品下》 『那時，菩薩又告訴國王說：『如您之前所說，仁者比丘，身體柔軟，不要住在蘭若空閑的樹林中，睡臥坐止在草鋪之上。大王應當知道，我在自己的宮殿里，用各種珍寶做床，安逸地坐著，既然已經厭倦離開了，就捨棄出家了。這是為什麼呢？大王必須知道，這身體是危險脆弱的，敗壞無常，不是牢固的形體，是會破散的，無論在哪裡，都會捨棄它而離去。就像泥土捏成的團，沒有什麼不同。又說，大王！如果有智慧的人，既然已經拋棄了死屍，還會再撿回來嗎？如果想要再撿回來，終究是沒有這樣的道理的。』 『又說，大王！如您之前所說，如果對我產生憐憫之心，就應該隨喜，卻反而嫌棄我乞食為生，這事是不對的。大王！應當知道，愛我的人，不要這樣想。為什麼呢？我如今想要渡過生老病死苦患的大海，修行進入正道，所以才做這比丘的形象，爲了尋求寂滅安樂的地方，必須接受這毀壞美好的服飾形體，又爲了未來世，想要去除一切的過患。大王！應當知道，如果有人，在現在世，享受那五欲功德的果報，深深地執著于愛。那些人，才需要憐憫。如果有人，在現世中，得不到寂靜安樂的心，他們未來生，必定會遭受各種痛苦。那些眾生，才需要憐憫。』 『又說，大王！我如今驚懼煩惱的痛苦，所以捨棄出家，想要尋求寂靜的涅槃真理。即使我得到帝釋天宮，心裡也不快樂，何況是人間粗劣的果報呢？』於是說了偈語： 『我被煩惱的箭所射中，想要尋求寂滅的膏藥來塗抹，即使得到天帝釋的宮殿，心裡仍然不貪圖，何況是王位呢。』 菩薩又說：『大王！應當知道，如您之前所說，凡是天下的人，在世間，一切都必須追求三時的利益，依我看，這不是真正的利益。這是為什麼呢？求財得到很多，終究會有用盡的時候，求慾望，慾望會不斷增長，沒有滿足的時候。如果說求法，這才是真正的利益，利益有深淺，一定要去追求，追求就會有五種功用。』於是說了偈語： 『如果沒有生老病死的憂患，這才是真正的大丈夫，求財貪慾都是世俗的情感，我捨棄這兩種追求，只求佛法。』 菩薩又說：『大王！應當知道，如您之前所說，只管治理百姓，取得王位，乃至在還年輕的時候，可以享受那五欲的快樂，這也是不對的。

English version 'Furthermore, great king! I have now renounced these four great continents, with all their abundance and lack of nothing, and have abandoned my former seven treasures to leave home. How could I now covet and envy a small kingdom's petty throne?' 'Furthermore, great king! Just as the Naga King Sagara of the great ocean, having obtained a palace made of the vast ocean water, spacious and complete, adorned with seven treasures, how could he again covet the water in a cow's hoofprint? Great king! Know this, it is just so. I have now generated a courageous mind, renounced the seven-treasure palaces of the four great continents, donned dyed robes, shaved my head, left home, and entered the mountains. If I were now to covet a worldly throne, it would be the same.' The Collection of the Buddha's Deeds, Volume 24 Translated by the Tripiṭaka Master Jñānagupta of India during the Sui Dynasty, Chapter on Encouraging the Acceptance of Worldly Benefits, Part 2 'At that time, the Bodhisattva again said to the king: 'As you said before, the benevolent monk, with his soft body, should not dwell in the secluded forests of the aranya, sleeping and sitting on a bed of grass. Great king, you should know that in my own palace, I had beds made of various precious jewels, and I sat in comfort. Having grown weary of it, I renounced it and left home. Why is this? Great king, you must know that this body is fragile and impermanent, not a solid form, but something that will break down and scatter. Wherever it is, it will be abandoned and left behind. It is like a lump of clay, no different. Furthermore, great king! If a wise person has already thrown away a corpse, would he pick it up again? If he wanted to pick it up again, there is no such possibility.' 'Furthermore, great king! As you said before, if one feels compassion for me, one should rejoice, but instead, you dislike my living by begging for food. This is not right. Great king! You should know that those who love me should not think this way. Why is that? I now wish to cross the ocean of suffering of birth, old age, sickness, and death, and practice the path to enlightenment. That is why I have taken the form of a monk, to seek a place of peaceful liberation. I must accept this form of ruined beauty, and in the future, I wish to remove all faults. Great king! You should know that if there are people in this present world who enjoy the rewards of the five desires, deeply attached to love, those people are the ones who need compassion. If there are people who cannot find peace and joy in this present life, they will surely suffer in their future lives. Those beings are the ones who need compassion.' 'Furthermore, great king! I am now terrified of the suffering of afflictions, so I have renounced the world to seek the true peace of Nirvana. Even if I were to obtain the palace of Indra, I would not be happy, let alone the crude rewards of the human realm?' And he spoke in verse: 'I am pierced by the arrows of affliction, seeking the ointment of liberation to apply. Even if I were to obtain the palace of the heavenly Indra, my heart would still not be greedy, let alone for a king's throne.' The Bodhisattva further said: 'Great king! You should know that as you said before, all people in the world must seek the benefits of the three times. In my view, this is not true benefit. Why is that? Seeking wealth, even if one obtains much, it will eventually be exhausted. Seeking desires, desires will only increase, and there will be no satisfaction. If one speaks of seeking the Dharma, that is true benefit. Benefit has depth and shallowness, and one must seek it. Seeking it will bring five kinds of benefits.' And he spoke in verse: 'If there were no suffering of birth, old age, sickness, and death, that would be a true great person. Seeking wealth and indulging in desires are all worldly emotions. I have abandoned these two pursuits and only seek the Dharma.' The Bodhisattva further said: 'Great king! You should know that as you said before, one should just govern the people and take the throne, and even while one is still young, one can enjoy the pleasures of the five desires. This is also not right.'

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。何以故？若少年時，是常住者，一切眾生應無有老，在在處處，應不為彼死命之鬼唸唸所牽。以諸眾生，壽命無定，是故智人，若求寂定解脫法者，不可得取世間王位五欲之樂。是故一切，若在少年，若在中年，或復老年，但須速求應所辦者，早令得辦，欲求解脫，或求于禪，莫使淹遲，宜速疾作。

「『又復，大王！如王前言，須依家法，作于祭祀，及行佈施，隨意規求彼未來世諸果報者，大王！當知，我今不取如是之樂。若苦來逼，為切故求而得樂者，此非真樂。凡夫求於後世果報，祭祀諸天並及火神，必須殺害他眾生命，此則非理。所以者何？若人行慈，應不損害他身命根，假使祭祀一切諸天及於火神，殺害眾生，得彼常樂定果報者，猶尚不可殺害於命而用祭祀；況復一切所得果報，皆是無常，破壞盡滅，非牢固法。

「『又復，大王！凡人慾行解脫法者，無有別利，或無行行，或無持戒，或無禪定，猶尚不可損害他命，而求未來利益果報。又諸凡夫在於世間，以殺生故，假使得於安樂果者，此亦不善。所以者何？以無慈故，況復未來望得善報，終無是處。』而說偈言：

「『假使人生在世間，　　殺害他命以得樂， 智者稱說此非善，　　況復來世求人天？』

「爾時，摩伽陀國頻頭娑羅王，聞于菩薩如是語已，便生希有奇特之心。在菩薩前，以慈悲故，作如是言：『善哉善哉！沙門瞿曇！大有難行苦行之德，於世間中，能捨諸欲。仁者比丘！從於何方忽然而來？何聚落生？是何種姓？父母何處？自名字誰？』作是語已，至心諦聽。

「爾時，菩薩正心直視，溫和言氣而報王言：『大王！當知，去此北方雪山之下，有大聚落，名曰釋種。彼有一城，名為迦毗羅婆蘇都(隋言黃頭居處)，彼城有一釋種之王，號名凈飯，是我之父，我是其子，母名摩耶(隋言幻)，我名悉達(隋言成利)。』

「時頻頭王聞此語已，泣涕悲啼，經少時頃，拭面淚已，白菩薩言：『希有比丘，既生如是大種姓家，云何在此林內獨行？諸獸猛惡，可畏可怖，此林不善，獨自娛樂，無有伴侶，云何得住坐起自安？』

「爾時菩薩報頻頭言：『大王！當知，我今不畏，諸惡禽獸，亦復不驚不怖不怯，設欲來者，亦復不能動我一毛

現代漢語譯本：為什麼呢？如果少年時期是常住不變的，那麼一切眾生就不應該有衰老，在任何地方，都不應該被那些索命的鬼魂唸唸牽引。因為眾生的壽命是不確定的，所以有智慧的人，如果尋求寂靜和解脫的方法，就不應該貪圖世間的王位和五欲之樂。因此，一切人，無論是少年、中年還是老年，都應該儘快尋求應該做的事情，早點完成，想要解脫，或者尋求禪定，不要拖延，應該迅速行動。 『還有，大王！正如您之前所說，必須按照家規進行祭祀，以及施行佈施，隨意謀求未來世的各種果報，大王！您應該知道，我現在不追求這樣的快樂。如果苦難來臨，爲了擺脫痛苦而尋求快樂，這不是真正的快樂。凡夫俗子爲了追求後世的果報，祭祀諸天和火神，必須殺害其他眾生的生命，這是不合理的。為什麼呢？如果一個人行慈悲，就不應該損害其他眾生的生命，即使祭祀一切諸天和火神，殺害眾生，能夠得到永恒的快樂和確定的果報，也不應該殺害生命來進行祭祀；更何況一切所得的果報，都是無常的，會破壞和消滅，不是牢固不變的。』 『還有，大王！凡是想要修行解脫法的人，沒有其他利益，或者沒有修行，或者沒有持戒，或者沒有禪定，尚且不應該損害其他眾生的生命，而求未來的利益果報。而且，凡夫俗子在世間，因為殺生，即使得到安樂的果報，這也是不好的。為什麼呢？因為沒有慈悲心，更何況還希望未來得到善報，根本沒有這樣的道理。』於是說了偈語： 『假如人生在世間，殺害其他生命以求快樂，智者都說這不是善行，更何況還想來世求得人天福報？』 當時，摩伽陀國的頻頭娑羅王，聽到菩薩這樣說后，心中產生了稀有奇特的感覺。在菩薩面前，因為慈悲的緣故，這樣說道：『太好了，太好了！沙門瞿曇！您有難以實行的苦行之德，在世間能夠捨棄各種慾望。仁者比丘！您是從哪裡突然來到這裡的？在哪個村落出生？是什麼種姓？父母在哪裡？您叫什麼名字？』說完這些話后，就專心致志地聽著。 當時，菩薩正心直視，語氣溫和地回答國王說：『大王！您應該知道，從這裡往北，雪山之下，有一個大的村落，名叫釋種。那裡有一座城市，名叫迦毗羅婆蘇都（隋朝時稱為黃頭居處），那個城市有一位釋種的國王，名叫凈飯，是我的父親，我是他的兒子，母親名叫摩耶（隋朝時稱為幻），我的名字叫悉達（隋朝時稱為成利）。』 當時，頻頭王聽到這些話后，哭泣悲傷，過了一會兒，擦乾眼淚，對菩薩說：『稀有的比丘，既然出生在這樣高貴的種姓之家，為什麼會獨自在這片森林裡行走？這裡的野獸兇猛，令人害怕，這片森林不好，獨自在這裡享樂，沒有伴侶，怎麼能夠安穩地坐臥？』 當時，菩薩回答頻頭王說：『大王！您應該知道，我現在不害怕那些兇惡的禽獸，也不驚慌、不害怕、不膽怯，即使它們想要來，也不能動我一根毫毛。』

English version: Why is that? If youth were permanent, all living beings should not experience old age, and in every place, they should not be constantly drawn by the death-seeking ghosts. Because the lifespans of beings are uncertain, therefore, wise people, if seeking the method of tranquility and liberation, should not covet worldly kingship and the pleasures of the five desires. Therefore, everyone, whether young, middle-aged, or old, should quickly seek what needs to be done, complete it early, desiring liberation, or seeking meditation, do not delay, but act swiftly. 'Furthermore, Great King! As you said before, one must follow family customs, perform sacrifices, and give alms, seeking various rewards in the future life as one wishes. Great King! You should know that I do not seek such pleasures now. If suffering comes, and one seeks pleasure to escape suffering, this is not true pleasure. Ordinary people, seeking rewards in the afterlife, sacrifice to the gods and fire gods, and must kill other living beings, which is unreasonable. Why is that? If one practices compassion, one should not harm the lives of other beings. Even if sacrificing to all the gods and fire gods, killing living beings, could bring eternal joy and certain rewards, one should not kill life for sacrifices; moreover, all rewards obtained are impermanent, will be destroyed and extinguished, and are not permanent.' 'Furthermore, Great King! Those who wish to practice the path of liberation, without other benefits, or without practice, or without keeping precepts, or without meditation, should not harm the lives of others to seek future benefits and rewards. Moreover, ordinary people in the world, because of killing, even if they obtain the reward of happiness, this is also not good. Why is that? Because there is no compassion, let alone hoping to receive good rewards in the future, there is no such reason.' Then he spoke in verse: 'If a person in this world, kills other lives to gain pleasure, the wise say this is not good, let alone seeking human and heavenly blessings in the next life?' At that time, King Bimbisara of Magadha, upon hearing the Bodhisattva's words, felt a rare and extraordinary sense of wonder. In front of the Bodhisattva, out of compassion, he said: 'Excellent, excellent! Shramana Gautama! You possess the virtue of difficult ascetic practices, and in this world, you are able to relinquish all desires. Benevolent Bhikkhu! From where did you suddenly come? In which village were you born? What is your lineage? Where are your parents? What is your name?' After saying these words, he listened attentively. At that time, the Bodhisattva, with a righteous heart and direct gaze, spoke gently to the king: 'Great King! You should know that to the north of here, below the snowy mountains, there is a large village called the Shakya clan. There is a city there called Kapilavastu (known as Yellow Head Residence during the Sui Dynasty). In that city, there is a Shakya king named Suddhodana, who is my father, and I am his son. My mother is named Maya (known as Illusion during the Sui Dynasty), and my name is Siddhartha (known as Accomplished Benefit during the Sui Dynasty).' At that time, King Bimbisara, upon hearing these words, wept with sorrow. After a short while, he wiped away his tears and said to the Bodhisattva: 'Rare Bhikkhu, since you were born into such a noble lineage, why are you walking alone in this forest? The beasts here are fierce and frightening. This forest is not good. How can you live and sit peacefully alone, without companions?' At that time, the Bodhisattva replied to King Bimbisara: 'Great King! You should know that I am not afraid of those fierce beasts, nor am I startled, frightened, or timid. Even if they were to come, they could not move a single hair on my body.'

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。大王！當知，我今唯畏生老病死之所逼切，故來在此諸惡獸中驚畏林內，獨一無伴而自娛樂。

「『大王！當知，老最可畏。所以者何？老來逼時，能奪年少，盛壯將去，摧折身形，腰脊傴僂，不能行步，猶如枯樹，誰喜樂看？此最可畏。

「『又復，大王！其病來者，是名可畏。所以者何？平健之時，不知不覺，一朝痛切，宛轉呻吟，花色充鮮，忽然悴減，煩冤楚毒，眠坐不安，當於是時，誰能代者？臥在床枕，勢不從心。以是因緣，病最可畏。

「『又復，大王！死最可畏。所以者何？死來之日，減我壽命，忽撮將去，雖復力能統四天下，金輪摧伏，七寶導前，利刃強兵，不能遮制、爭奪可得。以是義故，死最怖人。』

「爾時，頻頭娑羅王復更重問于菩薩言：『大聖太子！仁今求何？』菩薩報言：『摩伽大王！我今求者，唯是阿耨多羅三藐三菩提，得已當轉無上法輪，是故求耳。』

「時，頻頭王白菩薩言：『大聖太子！如我所見，仁心勇猛，勤劬精進，決定得成阿耨多羅三藐三菩提，終無有疑，又決能轉無上法輪。善哉太子！我今見仁。善哉太子！我聞仁名。善哉太子！仁善出家。仁釋種子，我從今日，當常承事。大聖太子！我今請仁，恒常日日，來至我宮，愿數見我，仁之所須四種事者，我當供養不令乏少。』時，頻頭王作是語已，菩薩報言：『大王！當知，我今不久，從此移去，更詣余方。』

「時頻頭王聞是語已，合十指掌，白菩薩言：『大聖太子！仁心所求，唯愿莫有諸魔障礙，所規獲者愿早成辦。仁釋種子！愿仁若得阿耨多羅三藐三菩提時，我于仁邊，恭敬供養，見仁身已，即當爲仁作于聲聞如法弟子。』即便說偈而讚歎言：

「『我頻頭王合掌贊，　　唯愿太子道速成， 若所作辦憶今言，　　為諸眾生賜憐愍。』

「爾時，菩薩聞此語已，即報王言：『善哉大王！愿如王言，所作誓願，彼此俱善。』時頻頭王合十指掌，一心頂禮白菩薩言：『善哉太子！今可為我受于懺悔。我以無智，惱亂大聖。太子離欲，以為不凈，我心染欲，以欲為凈。唯愿恕量，除我此罪。』

「爾時，菩薩熙怡微笑，報頻頭王作如是言：『善哉大王！如是如是

現代漢語譯本：『大王！您應當知道，我現在唯一畏懼的是生老病死的逼迫，所以才來到這充滿惡獸、令人驚恐的森林裡，獨自一人，沒有伴侶，以此自娛。』 『大王！您應當知道，衰老是最可怕的。為什麼呢？因為衰老來臨時，會奪走年輕，強壯的體魄將要離去，摧殘人的身形，腰背彎曲，不能行走，就像枯樹一樣，誰會喜歡看呢？這真是最可怕的。』 『還有，大王！疾病的到來，也是可怕的。為什麼呢？因為在健康的時候，人毫無知覺，一旦疼痛起來，就會輾轉反側，原本紅潤的臉色，忽然變得憔悴，煩惱痛苦，坐臥不安，到了這個時候，誰能代替呢？只能躺在床上，身不由己。因為這個原因，疾病是最可怕的。』 『還有，大王！死亡是最可怕的。為什麼呢？因為死亡來臨的時候，會減少我的壽命，突然把我帶走，即使有能力統治四天下，金輪王也會被摧毀，七寶在前引導，鋒利的刀刃和強大的軍隊，也不能阻擋、爭奪。因為這個緣故，死亡是最令人恐懼的。』 『那時，頻頭娑羅王再次問菩薩說：『大聖太子！您現在追求什麼呢？』菩薩回答說：『摩伽大王！我今天所追求的，唯有阿耨多羅三藐三菩提，得到之後，將要轉動無上的法輪，所以才來追求。』 『當時，頻頭王對菩薩說：『大聖太子！依我所見，您的心志勇猛，勤奮精進，必定能夠成就阿耨多羅三藐三菩提，毫無疑問，也必定能夠轉動無上的法輪。太好了，太子！我今天見到您。太好了，太子！我聽到您的名字。太好了，太子！您善於出家。您是釋迦族的後裔，從今天起，我將常常侍奉您。大聖太子！我今天邀請您，每天都來我的宮殿，希望經常見到您，您所需要的四種供養，我都會提供，不會讓您缺少。』當時，頻頭王說完這些話后，菩薩回答說：『大王！您應當知道，我很快就要離開這裡，前往其他地方。』 『當時，頻頭王聽到這話后，合起雙手，對菩薩說：『大聖太子！您心中所求，希望不要有任何魔障阻礙，所計劃的事情希望早日成功。您是釋迦族的後裔！希望您如果得到阿耨多羅三藐三菩提時，我會在您身邊，恭敬供養，見到您的身軀后，就當成為您如法的聲聞弟子。』隨即說了偈頌來讚歎： 『我頻頭王合掌贊，　　唯愿太子道速成， 若所作辦憶今言，　　為諸眾生賜憐愍。』 『當時，菩薩聽到這話后，就對國王說：『太好了，大王！希望如您所說，所發的誓願，彼此都好。』當時，頻頭王合起雙手，一心頂禮，對菩薩說：『太好了，太子！現在可以接受我的懺悔。我因為無知，惱亂了大聖。太子您遠離慾望，我卻認為不凈，我心中充滿慾望，卻認為慾望是清凈的。希望您能原諒，消除我的罪過。』 『當時，菩薩高興地微笑，對頻頭王說：『太好了，大王！是這樣的，是這樣的。』

English version: 'Great King! You should know that what I fear most now is the pressing nature of birth, old age, sickness, and death. That is why I have come to this forest, filled with terrifying beasts, alone and without companions, to amuse myself.' 'Great King! You should know that old age is the most dreadful. Why is that? Because when old age comes, it robs one of youth, one's prime strength departs, one's body is broken down, one's back is bent, one cannot walk, like a withered tree. Who would enjoy looking at that? This is the most dreadful.' 'Furthermore, Great King! The arrival of sickness is also dreadful. Why is that? Because when one is healthy, one is unaware, but suddenly, one is in severe pain, tossing and turning, one's once vibrant complexion suddenly fades, one is filled with vexation and suffering, unable to sit or sleep peacefully. At such a time, who can take one's place? One is confined to bed, unable to control one's own body. For this reason, sickness is the most dreadful.' 'Furthermore, Great King! Death is the most dreadful. Why is that? Because when death comes, it diminishes my lifespan, suddenly taking me away. Even if one has the power to rule the four continents, the golden wheel is destroyed, the seven treasures lead the way, sharp blades and powerful armies cannot stop or contend with it. For this reason, death is the most terrifying.' 'At that time, King Bimbisara asked the Bodhisattva again, 'Great Holy Prince! What do you seek now?' The Bodhisattva replied, 'Great King Magadha! What I seek today is only Anuttara-samyak-sambodhi. Having attained it, I will turn the unsurpassed Dharma wheel. That is why I seek it.' 'Then, King Bimbisara said to the Bodhisattva, 'Great Holy Prince! As I see it, your mind is courageous and diligent, and you will surely attain Anuttara-samyak-sambodhi without a doubt, and you will surely turn the unsurpassed Dharma wheel. Excellent, Prince! I have seen you today. Excellent, Prince! I have heard your name. Excellent, Prince! You have done well to renounce the world. You are a descendant of the Shakya clan. From today on, I will always serve you. Great Holy Prince! I invite you today to come to my palace every day. I hope to see you often. The four kinds of offerings you need, I will provide, and you will not lack them.' After King Bimbisara said these words, the Bodhisattva replied, 'Great King! You should know that I will soon leave this place and go elsewhere.' 'Then, when King Bimbisara heard these words, he put his palms together and said to the Bodhisattva, 'Great Holy Prince! May your heart's desire not be hindered by any demons, and may your plans be accomplished soon. You are a descendant of the Shakya clan! When you attain Anuttara-samyak-sambodhi, I will be by your side, respectfully making offerings. After seeing your body, I will become your lawful Shravaka disciple.' Then he spoke a verse in praise: 'I, King Bimbisara, praise with folded hands, May the Prince quickly attain the Way, If what you do is remembered now, Grant compassion to all beings.' 'Then, when the Bodhisattva heard these words, he said to the king, 'Excellent, Great King! May it be as you say, and may the vows we have made be good for both of us.' Then, King Bimbisara put his palms together, bowed with all his heart, and said to the Bodhisattva, 'Excellent, Prince! Now, please accept my repentance. Because of my ignorance, I have troubled the Great Holy One. You, Prince, are free from desire, but I considered it impure. My heart is filled with desire, yet I considered desire to be pure. I hope you will forgive me and remove my sin.' 'Then, the Bodhisattva smiled happily and said to King Bimbisara, 'Excellent, Great King! It is so, it is so.'

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。我以受王清凈懺悔，愿王安樂，少病少惱，謹慎身心，更莫放逸，恒行善法，舍離非法。若如是者，王得安隱，多受吉利。』是時菩薩，慰喻頻頭娑羅王心，法義說故，令其歡喜，勸請教示，顯說宣揚，從座而起，漸行余處。

「時頻頭王，即前頂禮菩薩二足，圍繞三匝，立地而住，面向菩薩，觀囑少時，即從彼處，回還到宮。而有偈說：

「『菩薩印可頻頭說，　　我得成道當度王。 思惟大聖行喜歡，　　不覺從山還本國。』

佛本行集經精進苦行品第二十九上

「爾時菩薩從般茶婆山林而出，安庠徒步向伽耶城，既到彼已，登上伽耶尸梨沙山(隋言象頭)，欲攝身心，滅除諸惡。上彼山已，選平整處，在一樹下，鋪草而坐。是時菩薩，內心思惟三種譬喻，悉是世間希有之事，未曾聞說、未曾睹見、未曾證知。何等為三？一者所謂『若有沙門，若婆羅門，雖復身體不行於欲，而其彼等所有欲中，一切心意，欲愛慾惱欲熱欲著，而滅不盡，未得正定，猶有我相，自度一身；彼等沙門及婆羅門，恒受苦惱，意不喜者，心不樂處，不能知見，又復不得上仁之法，亦不能證無畏之處。然其彼等，雖無我相，不獨度身，不受苦惱。雖不受意，不喜不樂，而猶不能知見證法及無畏處。

「『譬如有人取生濕木並及濕糞，置於水上，就中攢火。有人故從彼岸而來，就其乞火。然如是人，從生濕木濕糞水上，出力攢火，有能得火與彼人不？若能得者，終無是處。火既不出，彼人從求於何而得？如是如是，若有沙門及婆羅門，雖不行欲，乃至不能知見證法。』此即是初第一譬喻，世未曾有亦未曾聞。

「爾時，菩薩復更第二思惟念言：『若諸沙門，及婆羅門，雖禁制身不行於欲，彼等所有欲中，意貪熱惱及著，而滅不盡，未得正定，猶有我相，自度一身，徒受苦惱，不喜不樂，不能知見證上仁法無畏之處。又復彼等，雖無我相，不獨度身，不受苦惱，及不受心，意不喜樂，不能知見證上仁法及無畏處。譬如有人，取生濕木，置於地上，欲攢出火。亦復有人，來從乞火，向其此人。從生濕木，攢欲求火，能得於火與彼人不？若能得者，無有是處。如是如是，是諸沙門、婆羅門等，雖不行欲，乃至不能知見證法。』此第二喻，世未聞有

現代漢語譯本：我以清凈的懺悔來接受您的懺悔，愿您安樂，少病少惱，謹慎身心，不再放縱，恒常行善，捨棄非法。如果這樣，您就能得到安穩，多受吉祥。』當時菩薩安慰頻頭娑羅王的心，因為宣說佛法義理，使他歡喜，勸請教導，顯明宣揚，然後從座位起身，漸漸走到其他地方。 『當時頻頭王，立即上前頂禮菩薩雙足，圍繞三圈，站立在地上，面向菩薩，注視了一會兒，就從那裡返回宮殿。並有偈頌說： 『菩薩認可頻頭所說，我得道時當度化國王。思惟大聖的行跡而歡喜，不知不覺就從山中返回本國。』 《佛本行集經·精進苦行品》第二十九上 『那時，菩薩從般茶婆山林出來，安詳地步行走向伽耶城，到達那裡后，登上伽耶尸梨沙山（隋朝時稱為象頭山），想要攝持身心，滅除各種惡念。登上山後，選擇平坦的地方，在一棵樹下鋪草而坐。當時菩薩內心思考三種譬喻，都是世間稀有之事，從未聽聞、從未見過、從未證知。哪三種呢？第一種是：『如果有沙門或婆羅門，即使身體不行淫慾，但他們心中對於慾望，一切心意，欲愛、欲惱、欲熱、欲著，沒有完全滅盡，沒有得到正定，仍然有我相，只度自己一人；這些沙門和婆羅門，常常遭受苦惱，內心不喜悅，心不快樂，不能知見，也不能得到上乘的佛法，也不能證得無畏的境界。然而他們，即使沒有我相，不只度自己，不受苦惱。即使不受心意，不喜不樂，仍然不能知見證法和無畏的境界。 『譬如有人取來潮濕的木頭和潮濕的糞便，放在水上，在其中鉆木取火。有人從對岸過來，向他乞火。然而這個人，從潮濕的木頭和潮濕的糞便上，用力鉆木取火，能得到火給那個人嗎？如果能得到，絕對沒有這樣的道理。火既然出不來，那個人從哪裡求得呢？像這樣，像這樣，如果有沙門和婆羅門，即使不行淫慾，乃至不能知見證法。』這就是第一個譬喻，世間從未有過，也從未聽聞。 『當時，菩薩又進一步思考第二種譬喻：『如果那些沙門和婆羅門，即使禁止身體不行淫慾，他們心中對於慾望，意念貪婪、熱惱和執著，沒有完全滅盡，沒有得到正定，仍然有我相，只度自己一人，徒勞地遭受苦惱，不喜不樂，不能知見證得至上佛法和無畏的境界。而且他們，即使沒有我相，不只度自己，不受苦惱，也不受心意，不喜不樂，也不能知見證得至上佛法和無畏的境界。譬如有人，取來潮濕的木頭，放在地上，想要鉆木取火。又有人，來向他乞火。從潮濕的木頭，鉆木想要取火，能得到火給那個人嗎？如果能得到，絕對沒有這樣的道理。像這樣，像這樣，這些沙門、婆羅門等，即使不行淫慾，乃至不能知見證法。』這第二個譬喻，世間從未聽聞。

English version: 'I accept your repentance with a pure heart, may you be peaceful, with few illnesses and worries, be mindful of your body and mind, do not indulge any further, always practice good deeds, and abandon unlawful actions. If you do so, you will attain peace and receive much good fortune.' At that time, the Bodhisattva comforted King Bimbisara's heart, because he explained the meaning of the Dharma, making him happy, urging him to learn, teaching him, clearly proclaiming the Dharma, and then rose from his seat, gradually moving to other places. 'At that time, King Bimbisara immediately stepped forward to bow at the Bodhisattva's feet, circumambulated him three times, stood on the ground, faced the Bodhisattva, gazed for a short while, and then returned to the palace. And there was a verse that said: 'The Bodhisattva approved of what Bimbisara said, when I attain enlightenment, I shall liberate the king. Contemplating the great sage's actions, I was filled with joy, and unknowingly returned from the mountain to my kingdom.' From the 'Great Chronicle of the Buddha's Acts', Chapter 29, 'The Practice of Diligent Austerities' 'At that time, the Bodhisattva emerged from the Pandava mountain forest, and walked peacefully towards the city of Gaya. Upon arriving there, he ascended Mount Gaya Shiri Sha (known as Elephant Head Mountain in the Sui Dynasty), desiring to gather his mind and body, and eliminate all evil thoughts. After ascending the mountain, he chose a flat place, and sat on grass under a tree. At that time, the Bodhisattva contemplated three similes in his heart, all of which were rare occurrences in the world, never heard, never seen, and never realized. What were the three? The first was: 'If there are ascetics or Brahmins, even if their bodies do not engage in sexual desire, but in their hearts, regarding desires, all their thoughts, lust, vexation, heat, and attachment, are not completely extinguished, they have not attained right concentration, they still have a sense of self, and only liberate themselves; these ascetics and Brahmins often suffer, their hearts are not joyful, they are not happy, they cannot know and see, nor can they attain the supreme Dharma, nor can they realize the state of fearlessness. However, even if they do not have a sense of self, do not only liberate themselves, and do not suffer. Even if they do not experience mental suffering, are not joyful or happy, they still cannot know and see the Dharma and the state of fearlessness.' 'For example, if someone takes wet wood and wet dung, places them on water, and tries to make fire by friction. Someone from the other shore comes to ask him for fire. However, this person, from the wet wood and wet dung on the water, tries to make fire by friction, can he obtain fire to give to that person? If he could, there is absolutely no such possibility. Since fire cannot be produced, where can that person obtain it? Just like this, just like this, if there are ascetics and Brahmins, even if they do not engage in sexual desire, they still cannot know and see the Dharma.' This is the first simile, which has never existed in the world, nor has it ever been heard. 'At that time, the Bodhisattva further contemplated the second simile: 'If those ascetics and Brahmins, even if they restrain their bodies from engaging in sexual desire, in their hearts, regarding desires, their thoughts of greed, vexation, and attachment, are not completely extinguished, they have not attained right concentration, they still have a sense of self, and only liberate themselves, they suffer in vain, are not joyful or happy, and cannot know and see the attainment of the supreme Dharma and the state of fearlessness. Moreover, even if they do not have a sense of self, do not only liberate themselves, do not suffer, and do not experience mental suffering, are not joyful or happy, they still cannot know and see the attainment of the supreme Dharma and the state of fearlessness. For example, if someone takes wet wood, places it on the ground, and tries to make fire by friction. And someone comes to ask him for fire. From the wet wood, trying to make fire by friction, can he obtain fire to give to that person? If he could, there is absolutely no such possibility. Just like this, just like this, these ascetics and Brahmins, even if they do not engage in sexual desire, they still cannot know and see the Dharma.' This second simile has never been heard in the world.'

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。

「爾時，菩薩復更第三思惟念言：『若諸沙門及婆羅門，雖禁節身不行於欲，彼等所有欲中，意愛惱熱及著，滅盡正定，此等沙門婆羅門等，雖得自利及以利他，心中喜樂，能知能見得上仁法證無畏處。譬如有人，取乾燥木及以干糞，置於地上，欲攢出火。亦復有人，還從此岸，向其乞火。而其是人，用少功夫，即便得火，持與彼人。如是如是，若有沙門及婆羅門，離欲而行，彼等設有欲中意愛惱熱皆滅，乃至得彼上仁之法，證無畏處。』此是菩薩第三譬喻，自意念生，悉是世間未曾聞見。

「爾時菩薩從彼伽耶尸梨沙山下，來摩伽陀聚落內，次第而行，借問人言：『此處有何功德可行？有何非法宜須除斷？我今欲求最上寂定最妙音辭。』如是前行至伽耶南，有一聚落，其聚落名優婁頻螺。及至彼處，日以食時。菩薩著衣入彼聚落，詣一陶家，從乞瓦器，得已手持，歷彼聚落，次第乞食，到一村主長者之家，然其長者，名難提迦(隋言自喜)。至彼家已，卻立一面，默然而住。其難提迦自喜村主有一善女，名須阇多(隋言善生)，彼女端正，可喜無雙，為諸世人之所樂見。其善生女遙見菩薩手持瓦器默然立住，欲乞求食，善生見已，從其二乳，自然汁出。時善生女，問菩薩言：『最勝仁者！仁是誰子？是何種姓？名字云何？父母何處？今欲何求？仁者云何，有何神異？今我一見，使我兩乳汁自然流。』

「爾時菩薩報言：『善姊！我名悉達，此名是我父母所立，我今欲求阿耨多羅三藐三菩提，得已當轉無上法輪。』時善生女聞是語已，從菩薩手而取瓦器，入自家中，滿盛香美甘味飲食，並及種種餅果羹臛，溢瓦器中，即出胡跪，奉授菩薩，口作是言：『最勝仁者！我願恒常供養仁者，衣服飲食臥具湯藥，四事所須，悉令充足。唯愿仁者！慈悲納受。我觀仁者父母立名，復見仁者精進勇猛至意專心，必當成就阿耨多羅三藐三菩提，決定轉于無上法輪，真實不疑。仁者若成菩提道時，當來我家受我供養，度脫於我，當與仁作聲聞弟子。』是時菩薩報言：『善姊！當如所愿。』既受食已，即便舍行。

「爾時，菩薩從善生女乞得食已，于空靜處，如法而食

現代漢語譯本：當時，菩薩又第三次思索道：『如果那些沙門和婆羅門，雖然禁慾節制身體，不放縱慾望，但他們心中對於慾望的愛戀、煩惱和執著，如果能夠完全滅盡，達到真正的禪定，這些沙門和婆羅門就能獲得自利和利他，心中充滿喜悅，能夠知曉和見到至高無上的仁法，證得無畏的境界。就像有人，取來乾燥的木頭和干糞，放在地上，想要鉆木取火。又有人，從岸邊向他乞火。而這個人，只用少許功夫，就得到了火，並把火給了乞火的人。同樣的道理，如果沙門和婆羅門，能夠遠離慾望而修行，他們心中對於慾望的愛戀和煩惱都能夠滅盡，乃至獲得至高無上的仁法，證得無畏的境界。』這是菩薩的第三個比喻，這些想法都是他自己產生的，世間從未有人聽聞或見過。 當時，菩薩從伽耶尸梨沙山下，來到摩伽陀聚落，依次行走，向人詢問：『這裡有什麼功德可以修行？有什麼非法需要去除？我如今想要尋求最上寂靜的禪定和最美妙的言辭。』就這樣，他向前走到伽耶南邊，有一個聚落，名叫優婁頻螺。到達那裡時，正值吃飯的時間。菩薩穿好衣服，進入聚落，到一家陶器店，乞討瓦器，得到後手持瓦器，在聚落中依次乞食，來到一位村長長者的家中，這位長者名叫難提迦（隋朝時譯為自喜）。到達他家后，菩薩站在一邊，默默不語。這位自喜村長有一位善良的女兒，名叫須阇多（隋朝時譯為善生），她容貌端莊美麗，無人能比，是世人所喜愛的。這位善生女遠遠看見菩薩手持瓦器，默默站立，想要乞食，善生看到后，她的雙乳自然流出乳汁。當時，善生女問菩薩說：『最尊貴的仁者！您是誰的兒子？是什麼種姓？名字叫什麼？父母在哪裡？現在想要尋求什麼？仁者您有什麼神異之處？我今天一見到您，就使我的雙乳自然流出乳汁。』 當時，菩薩回答說：『善良的姊姊！我的名字叫悉達，這是我父母給我起的名字，我現在想要尋求阿耨多羅三藐三菩提，得到后將轉動無上的法輪。』當時，善生女聽到這話后，從菩薩手中接過瓦器，回到家中，盛滿香美甘甜的飲食，以及各種餅果羹湯，裝滿瓦器，然後出來跪下，奉獻給菩薩，口中說道：『最尊貴的仁者！我願永遠供養您，衣服、飲食、臥具、湯藥，四種所需，都讓您充足。只願仁者慈悲接受。我看到仁者父母給您起的名字，又看到仁者精進勇猛，至誠專心，必定能夠成就阿耨多羅三藐三菩提，決定轉動無上的法輪，我對此深信不疑。仁者如果成就菩提道時，請到我家接受我的供養，度脫我，讓我做您的聲聞弟子。』當時，菩薩回答說：『善良的姊姊！就如你所愿。』接受食物后，菩薩就離開了。 當時，菩薩從善生女那裡乞得食物后，在空曠安靜的地方，如法地吃了。

English version: At that time, the Bodhisattva further contemplated for the third time, thinking: 『If those ascetics and Brahmins, though they restrain their bodies and do not indulge in desires, can completely extinguish the love, vexation, and attachment to desires in their minds, and attain true samadhi, then these ascetics and Brahmins can achieve self-benefit and benefit others, their hearts filled with joy, and they can know and see the supreme Dharma of benevolence, attaining a state of fearlessness. It is like someone taking dry wood and dry dung, placing them on the ground, and wanting to produce fire by friction. And someone else comes from the shore to beg for fire. And that person, with little effort, obtains fire and gives it to the one who begged for it. In the same way, if ascetics and Brahmins can practice away from desires, and if the love and vexation of desires in their minds are extinguished, they can attain the supreme Dharma of benevolence and achieve a state of fearlessness.』 This is the Bodhisattva』s third analogy, and these thoughts arose from his own mind, never before heard or seen in the world. At that time, the Bodhisattva descended from Mount Gayasirsha and came to the village of Magadha, walking in order, asking people: 『What merits can be practiced here? What unlawful things need to be removed? I now seek the supreme tranquility of samadhi and the most wonderful words.』 Thus, he proceeded to the south of Gaya, where there was a village called Uruvilva. When he arrived there, it was mealtime. The Bodhisattva put on his robes, entered the village, went to a potter』s shop, begged for a clay bowl, and after receiving it, he held it in his hand and begged for food in the village, going from house to house, until he reached the home of a village elder named Nandika (translated as 『Self-Joy』 in the Sui Dynasty). After arriving at his house, the Bodhisattva stood to one side, silently. This Self-Joy village elder had a virtuous daughter named Sujata (translated as 『Good Birth』 in the Sui Dynasty), who was beautiful and unparalleled, and was loved by all people. This Good Birth girl saw the Bodhisattva from afar, holding a clay bowl, standing silently, wanting to beg for food. Upon seeing him, milk naturally flowed from her breasts. At that time, the Good Birth girl asked the Bodhisattva: 『Most noble one! Whose son are you? What is your lineage? What is your name? Where are your parents? What do you seek now? What is your divine power? Upon seeing you today, milk naturally flows from my breasts.』 At that time, the Bodhisattva replied: 『Good sister! My name is Siddhartha, this is the name given to me by my parents. I now seek Anuttara-samyak-sambodhi, and after attaining it, I will turn the unsurpassed Dharma wheel.』 At that time, the Good Birth girl, upon hearing these words, took the clay bowl from the Bodhisattva』s hand, went into her house, filled it with fragrant and delicious food, as well as various cakes, fruits, and soups, overflowing the bowl, and then came out, knelt down, and offered it to the Bodhisattva, saying: 『Most noble one! I wish to always provide for you, with clothes, food, bedding, and medicine, fulfilling all your needs. I only wish that you, with compassion, accept. I see the name given to you by your parents, and I also see your diligence, courage, and wholehearted devotion, and I am certain that you will achieve Anuttara-samyak-sambodhi, and will surely turn the unsurpassed Dharma wheel, I have no doubt about this. If you achieve the path of Bodhi, please come to my house and accept my offerings, liberate me, and let me be your Shravaka disciple.』 At that time, the Bodhisattva replied: 『Good sister! May it be as you wish.』 After receiving the food, the Bodhisattva then departed. At that time, after the Bodhisattva had begged for food from the Good Birth girl, he ate it in a quiet and secluded place, according to the Dharma.

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。食已經行，漸到一處，地方平整，清凈可喜，心樂欲觀，樹林蓊鬱，枝條繁茂，多饒花果，清凈流渠，香美諸水，河池泉沼，映發交橫，種種豐饒，無所乏少。彼等諸水，不淺不深，澄清皎潔，易度易取，其內無有毒惡諸蟲，周匝具足妙好禽獸。去離聚落，不近不遙，往來乞求，無疲無乏。其間道陌，土地坦平，不下不高，易行易涉。若當有人慾求無上最勝利益，易得易成，速辦速證，兼絕蚊虻，及諸蟲蝎，又不喧鬧，晝少行人往來擾亂，夜斷音響，安靜清閑，冷暖調和，風雨順節，堪可修道禪定修心。又往昔時有一王仙，名曰伽耶(隋言象)，在中停止，是彼王仙舊城居處。

「爾時菩薩見此地已，如是思惟：『此中地勢，快好方平，暫睹即便為人所樂，乃至堪可修道行禪。若有丈夫欲求無上最勝之利、斷諸惡者，此地足堪安止而住。我今既欲摧伏諸惡、修諸善根，宜應停止，坐於此處，以求菩提，必令成就。』

「菩薩如是心思惟已，即便取草鋪坐此地，欲修習禪。既坐定已，心如是念：『令諸眾生求解脫者，悉行種種眾雜苦行。所謂或有諸眾生輩，懸住二手，以舍世間一切諸事，有為法故。彼等如是苦行之人，或乞食時，不從缸口內受于食；或有不從小口缽內受取于食；或有不從兩羊之間受取于食；或有不從人糞穢間受取于食；或有不從柱杖人邊受取于食；或不從執刀杖人邊受其施食；如是確間，及知婦人不凈來時，不從受食；或見婦人懷妊之時，亦復不從其邊受食；或知人家有不凈業，不從受食；或有不從酒醉人邊受取其食；或有兩人吃食之時，亦復不從其邊受食。受食之時，有狗來前，亦不受食；又受食時，其上或有蚊虻等來，不凈穢惡，亦不從受；或復有人，唱呼而喚，來與汝食，亦不從受；有人唱云，汝住與食，亦不從受；或人唱言，我作食施，汝當待取，亦不從受；有人故為造作于食，亦不從受。

「『或復有人，祭祀諸天殘餘之食，亦不從受；食內若有沙糖石蜜，亦不從受；有蘇油等，亦不從受；食內或有乳酪等物，亦不從受；食內若有魚雜肉等，亦不從受；或食內有興渠臭熏諸辛味等，亦不從受

現代漢語譯本：他們繼續前行，逐漸來到一處地方，那裡地勢平坦，清凈宜人，令人心生歡喜，想要駐足觀賞。樹林茂盛，枝葉繁密，長滿了各種花朵和果實。清澈的流水在溝渠中流淌，各種水流散發著芬芳，河流、池塘和泉水交相輝映，呈現出豐饒的景象，沒有任何匱乏。這些水流不深不淺，清澈見底，容易渡過和取用，水中沒有有毒的蟲子。周圍有各種美好的禽鳥和野獸。這裡遠離村落，距離不遠不近，往來乞食，不會感到疲憊。道路平坦，不高不低，容易行走。如果有人想要尋求無上最殊勝的利益，這裡容易獲得成就，迅速辦到和證悟，而且沒有蚊子、蒼蠅和蝎子等蟲子的侵擾，也不喧鬧。白天很少有人來往打擾，夜晚沒有喧囂的聲音，安靜清閑，氣候冷暖適宜，風調雨順，適合修行禪定和修心。過去有一位名叫伽耶（隋朝時稱為象）的王仙曾在這裡停留，這裡是那位王仙以前居住的城池。 當時菩薩看到這塊地方后，心中思忖：『這裡地勢平坦，環境優美，讓人一見就心生喜愛，甚至適合修行禪定。如果有男子想要尋求無上最殊勝的利益、斷除各種惡習，這裡完全可以安住。我現在既然想要降伏各種惡習、修習各種善根，就應該在這裡停留，坐在這裡，以求菩提，必定要成就。』 菩薩這樣思索之後，就取來草鋪在地上坐下，想要修習禪定。坐定之後，心中這樣想：『讓那些尋求解脫的眾生，都去實行各種各樣的苦行。比如，有些眾生，雙手懸空，以此來捨棄世間的一切事物，因為它們都是有為法。那些實行苦行的人，在乞食的時候，不從缸口內接受食物；有的不從小口缽內接受食物；有的不從兩隻羊之間接受食物；有的不從人糞穢之間接受食物；有的不從拄著枴杖的人那裡接受食物；有的不從拿著刀杖的人那裡接受施捨的食物；像這樣，如果知道婦女不潔凈的時候，不從她那裡接受食物；或者看到婦女懷孕的時候，也不從她那裡接受食物；或者知道人家有不凈的行業，不從那裡接受食物；或者不從喝醉酒的人那裡接受食物；或者兩個人正在吃飯的時候，也不從他們那裡接受食物。接受食物的時候，如果有狗來到面前，也不接受食物；又在接受食物的時候，如果上面有蚊子、蒼蠅等不乾淨的污穢之物，也不接受；或者有人大聲呼喊，來給你食物，也不接受；有人喊道，你住下，我給你食物，也不接受；或者有人說，我做食物來佈施，你應當等待接受，也不接受；有人故意為你製作食物，也不接受。 『或者有人用祭祀諸天的剩餘食物，也不接受；食物里如果有砂糖或石蜜，也不接受；有酥油等，也不接受；食物里如果有乳酪等東西，也不接受；食物里如果有魚肉等，也不接受；或者食物里有興渠等辛辣的調味品，也不接受。』

English version: They continued their journey and gradually arrived at a place where the land was flat, clean, and pleasing, making one's heart joyful and eager to observe. The forests were lush, with dense branches, abundant with flowers and fruits. Clear streams flowed through the channels, various waters emitted fragrance, and rivers, ponds, and springs reflected each other, presenting a scene of abundance without any lack. These waters were neither shallow nor deep, clear and transparent, easy to cross and access, and free from poisonous insects. The surroundings were filled with beautiful birds and beasts. It was far from settlements, neither too close nor too far, and one could go to beg for food without feeling tired. The roads were flat, neither high nor low, easy to walk. If someone desired to seek the supreme and most excellent benefit, it would be easy to achieve, quickly accomplish, and realize, and there would be no disturbance from mosquitoes, flies, or scorpions. It was not noisy, with few people coming and going during the day, and no sounds at night, making it quiet and peaceful. The climate was mild, with favorable wind and rain, suitable for practicing meditation and cultivating the mind. In the past, a king-sage named Gaya (called 'Elephant' in the Sui Dynasty) had stayed here, and this was the former residence of that king-sage. At that time, the Bodhisattva, having seen this place, thought to himself: 'This place is flat, beautiful, and pleasing to the eye, even suitable for practicing meditation. If a man desires to seek the supreme and most excellent benefit, and to cut off all evils, this place is sufficient for him to dwell. Since I now desire to subdue all evils and cultivate all good roots, I should stay here, sit here, and seek Bodhi, and I will surely achieve it.' After the Bodhisattva had pondered this, he took grass and spread it on the ground to sit upon, intending to practice meditation. Once seated, he thought: 'Let all beings who seek liberation practice various kinds of ascetic practices. For example, some beings suspend their hands in the air, thereby abandoning all worldly things, because they are all conditioned phenomena. Those who practice such asceticism, when begging for food, do not accept food from the mouth of a jar; some do not accept food from a small bowl; some do not accept food from between two goats; some do not accept food from human excrement; some do not accept food from a person with a staff; some do not accept food from a person holding a knife or staff; likewise, if they know a woman is unclean, they do not accept food from her; or if they see a woman is pregnant, they do not accept food from her; or if they know a household has unclean practices, they do not accept food from there; or they do not accept food from a drunk person; or if two people are eating, they do not accept food from them. When accepting food, if a dog comes before them, they do not accept it; also, when accepting food, if there are mosquitoes, flies, or other unclean things on it, they do not accept it; or if someone shouts loudly, offering you food, they do not accept it; if someone shouts, 'Stay here, I will give you food,' they do not accept it; or if someone says, 'I will make food to give, you should wait to receive it,' they do not accept it; if someone deliberately makes food for you, they do not accept it.' 'Or if someone offers food left over from sacrifices to the gods, they do not accept it; if there is sugar or rock candy in the food, they do not accept it; if there is ghee, they do not accept it; if there is milk or cheese in the food, they do not accept it; if there is fish or meat in the food, they do not accept it; or if there are pungent spices like asafoetida in the food, they do not accept it.'

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。或復止受一家之食齊一口止；或受二家，至兩口止；乃至或受七家之食，還復食於七口而止；或復一日止一時食；或復一日兩時而食；或一日半始吃于食；或經三日乃吃一食。或時一日少許而食；或時兩日，亦少許食；乃至七日，亦少許食。或唯食菜；或唯食稗；或復唯食樹嫩枝條；或唯食酪；或復唯食迦尼迦羅樹之枝柯；或復有時純食羊糞；或復有時純食牛糞，或烏麻滓；或食果子；或食諸種一切草根；或食藕根；或食種種草嫩枝條。

「『或復有唯空飲於水而以活命；或有隨宜所得多少即以活命；或復有學野獸食草以活于命。或時立地卓然而住；或復有坐一定不移；或復四支柱著于地，以口受食。或有唯著純草之衣。

「『或有唯著冢間弊衣；或復有著種種草衣；或復有著憍奢耶衣；或以白桃皮作衣者；或以龍鬚而作衣者；或復有用諸畜生皮而作衣者；或復有用故畜生皮而作衣者；或有以諸毛𣯟(博蕩反)作衣；或有破諸畜生之皮為條作衣；或復有以糞掃作衣。

「『或有裸形。或臥棘上；或臥板上；或復有臥摩尼之上；或臥椽上；或臥冢間；或蟻垤內，猶如蛇居；或露地臥。或復事水；或復事火；或逐日轉；或有舉其兩臂而住；或有蹲坐；或復有用沙土煙塵以涂坌身正立而住；或不梳洗頭首面目，發如螺髻拳攣而住；或復拔髮；或拔髭鬚。

「『或復有事泉池井河渠源諸神，地神樹神林神山神石神，夜叉、羅剎、羅睺(隋言語言)阿修羅王、婆梨(隋言鉤)阿修羅王、毗摩質多羅(隋言妙機)睒婆利等阿修羅王；或事歲星；或有事醫藥王仙人；或事婆羅墮仙人者；或復有事瞿曇仙人；或事毗沙門天王者；或復有事童子之天，或自在天，或復事日，或復事月；或復有事那羅延天，或帝釋天，或事梵天，或事護世四大諸天。如是各事，令歡喜已，從乞求愿，稱願得已，各求解脫。』菩薩既觀彼等如是邪求解脫，見已發心，欲行可畏極苦之行，而有偈說：

「『菩薩既至尼連河，　　以清凈心岸邊坐， 為諸求道不真故，　　欲行大苦化彼耶？』

「爾時，菩薩如是觀察專正思惟，坐訖合口，以齒相柱，舌筑上腭，一念攝心。如是繫念，調伏身意，以齒舌腭，攝心繫念，修習之時，腋下汗流

『或者只接受一家供養的食物，只吃一口；或者接受兩家，吃到兩口為止；甚至接受七家的食物，也只吃七口；或者一天只吃一頓飯；或者一天吃兩頓飯；或者一天吃半頓飯；或者三天吃一頓飯。有時一天只吃一點點；有時兩天也只吃一點點；甚至七天也只吃一點點。或者只吃蔬菜；或者只吃稗子；或者只吃樹的嫩枝；或者只吃奶酪；或者只吃迦尼迦羅樹的枝條；或者有時只吃羊糞；或者有時只吃牛糞，或者烏麻的殘渣；或者吃果子；或者吃各種草根；或者吃藕根；或者吃各種草的嫩枝。 『或者有人只喝水來維持生命；或者有人隨緣得到多少就吃多少來維持生命；或者有人學習野獸吃草來維持生命。有時站立不動；有時坐著不動；有時四肢支撐在地上，用嘴吃東西。或者有人只穿用草編的衣服。 『或者有人只穿墳墓間的破舊衣服；或者有人穿各種草編的衣服；或者有人穿憍奢耶的衣服；或者有人用白桃皮做衣服；或者有人用龍鬚做衣服；或者有人用各種動物的皮做衣服；或者有人用舊的動物皮做衣服；或者有人用各種毛氈做衣服；或者有人把動物的皮撕成條做衣服；或者有人用糞掃做衣服。 『或者有人裸體。或者睡在荊棘上；或者睡在木板上；或者有人睡在摩尼寶上；或者睡在屋椽上；或者睡在墳墓間；或者睡在蟻穴里，像蛇一樣；或者露天睡覺。或者有人侍奉水；或者有人侍奉火；或者有人追逐太陽轉動；或者有人舉起雙臂站立；或者有人蹲坐；或者有人用沙土煙塵塗抹身體站立；或者不梳洗頭面，頭髮像螺髻一樣捲曲；或者拔頭髮；或者拔鬍鬚。 『或者有人侍奉泉水、池塘、井、河流、渠道、源頭等神靈，土地神、樹神、林神、山神、石頭神，夜叉、羅剎、羅睺（隋朝時稱為語言）阿修羅王、婆梨（隋朝時稱為鉤）阿修羅王、毗摩質多羅（隋朝時稱為妙機）睒婆利等阿修羅王；或者侍奉歲星；或者有人侍奉醫藥王仙人；或者侍奉婆羅墮仙人；或者侍奉瞿曇仙人；或者侍奉毗沙門天王；或者侍奉童子之天，或者自在天，或者侍奉太陽，或者侍奉月亮；或者有人侍奉那羅延天，或者帝釋天，或者侍奉梵天，或者侍奉護世四大天王。像這樣各自侍奉，使他們歡喜后，向他們祈求願望，願望實現后，各自尋求解脫。』菩薩看到他們這樣邪求，發心要修行極其痛苦的苦行，於是說了偈語： 『菩薩來到尼連河邊，以清凈的心在岸邊坐下，爲了那些不真求道的人，想要修行大苦來教化他們嗎？』 那時，菩薩這樣觀察，專心思考，坐下後閉上嘴，牙齒互相咬合，舌頭抵住上顎，一心專注。這樣繫念，調伏身心，用牙齒、舌頭、上顎，攝心繫念，修行的時候，腋下流汗。

'Or they would only accept food from one household, taking only one mouthful; or they would accept from two households, taking up to two mouthfuls; or even accept food from seven households, still only eating seven mouthfuls; or they would eat only one meal a day; or they would eat two meals a day; or they would eat half a meal a day; or they would eat one meal every three days. Sometimes they would eat only a little each day; sometimes they would eat only a little every two days; even up to seven days, they would eat only a little. Or they would eat only vegetables; or they would eat only millet; or they would eat only the tender branches of trees; or they would eat only cheese; or they would eat only the branches of the Kanikara tree; or sometimes they would eat only sheep dung; or sometimes they would eat only cow dung, or the residue of sesame; or they would eat fruit; or they would eat all kinds of grass roots; or they would eat lotus roots; or they would eat the tender branches of various grasses. 'Or there are those who live by drinking only water; or there are those who live by whatever they happen to obtain; or there are those who learn from wild animals to eat grass to sustain their lives. Sometimes they stand upright and still; sometimes they sit still without moving; sometimes they support themselves on the ground with all four limbs, eating with their mouths. Or there are those who wear only clothes made of grass. 'Or there are those who wear only tattered clothes from graves; or there are those who wear various clothes made of grass; or there are those who wear clothes of Kausheya; or there are those who make clothes from white peach bark; or there are those who make clothes from dragon's beard; or there are those who make clothes from the skins of various animals; or there are those who make clothes from old animal skins; or there are those who make clothes from various felted wool; or there are those who tear animal skins into strips to make clothes; or there are those who make clothes from discarded refuse. 'Or there are those who are naked. Or they sleep on thorns; or they sleep on boards; or there are those who sleep on jewels; or they sleep on rafters; or they sleep in graves; or they sleep in anthills, like snakes; or they sleep in the open. Or there are those who serve water; or there are those who serve fire; or there are those who follow the sun's movement; or there are those who stand with their arms raised; or there are those who squat; or there are those who smear their bodies with sand and dust and stand upright; or they do not comb or wash their heads and faces, their hair coiled like a snail shell; or they pull out their hair; or they pull out their beards. 'Or there are those who serve the gods of springs, ponds, wells, rivers, canals, and sources, the earth gods, tree gods, forest gods, mountain gods, stone gods, Yakshas, Rakshasas, Rahu (called 'language' in the Sui Dynasty), Asura kings, Bali (called 'hook' in the Sui Dynasty) Asura kings, Vimalacitra (called 'wonderful machine' in the Sui Dynasty), Shambara and other Asura kings; or they serve the planet Jupiter; or there are those who serve the Medicine King Immortals; or they serve the Bharadvaja Immortals; or they serve the Gautama Immortals; or they serve the Vaisravana Heavenly King; or they serve the gods of children, or the Isvara gods, or they serve the sun, or they serve the moon; or there are those who serve the Narayana gods, or the Indra gods, or they serve the Brahma gods, or they serve the Four Great Heavenly Kings who protect the world. In this way, each serves, and after making them happy, they ask them for their wishes, and after their wishes are fulfilled, they each seek liberation.' The Bodhisattva, seeing their misguided pursuit of liberation, resolved to practice extremely painful austerities, and then spoke a verse: 'The Bodhisattva came to the banks of the Nairanjana River, and sat down with a pure heart, for those who do not truly seek the Way, does he wish to practice great austerities to transform them?' At that time, the Bodhisattva observed in this way, focused his thoughts, and after sitting down, closed his mouth, pressed his teeth together, and pressed his tongue against the roof of his mouth, concentrating his mind. In this way, he focused his mind, subdued his body and mind, and with his teeth, tongue, and palate, concentrated his mind, and while practicing, sweat flowed from his armpits.

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。菩薩既見汗如是流，更復重發勇猛精進，心無所著，不錯不亂，住寂靜心，一定不動，如是最上苦身意口，悉皆不動。是時復作如是念言：『我今可入不動三昧。』

「爾時，菩薩從口喘息及以鼻氣，悉皆除滅。口鼻滅已，即時便從兩耳孔中，出大風聲，其風聲氣，猶如攢酥在大甕里，搖攪于酪，出大音聲。如是如是，菩薩閉其口鼻之氣不使出時，于兩耳孔出風氣聲，亦復如是。菩薩復念：『我今已發精進之心，無處染著，舍于懈怠，乃至如是，最上苦行，最勝難行。』重複思惟：『我可更入不動三昧。』

「爾時，菩薩既寂定身及口意已，還止口鼻及耳喘息，一切皆杜。既口鼻耳悉寂定已，內風壯大，不得出故，氣沖于頂。譬如勇健，最大力人，取好利斧，打棒他腦。如是如是，菩薩從其口鼻及耳閉氣不出，內風壯故，打腦之聲，亦復如是。菩薩復念：『我今已發精進之心，無處染著，舍于懈怠，乃至如是最上苦行，最勝苦行。』思惟是已，即便更入不動三昧。

「爾時，菩薩從口鼻耳及頂喘息，一切皆停，不令其出，乃至遮止，不得出故，內風強盛，在兩肋間，迴轉鼓動。譬如屠兒或屠兒子，善解殺牛，而彼屠等，或執利劍，或捉利刀，而破牛肚，或復破肋。如是如是，菩薩乃至內風強故，兩肋間轉穿破之聲，亦復如是。思惟是已，乃至更發精進之心，最勝苦行，『我今還入不動三昧。』

「爾時，菩薩從口鼻耳閉氣不出，內風強故，令身熱惱。譬如最大二壯力士，取一弱人，各執一臂，將其向彼大火聚上，或惱或炙。如是如是，菩薩以內氣不出故，身受熱惱，亦復如是。思惟是已，乃至更發精進之心，一切無著，已舍懈怠，得於正念，心不散亂，一切寂靜，身口及意，並得正受，如是勝妙，最上苦行。

「爾時上界有諸天來，見於菩薩如是苦行，各相謂言：『今此悉達大智太子，已取命終。』而彼眾中，復更別有其餘天子，共相謂言：『此之悉達太子，現今其命未終，始欲取盡。』或復更有諸天子言：『此之悉達大聖太子，現亦不死，后亦不終。何以故？此之太子，是阿羅漢。凡羅漢者，有如是行，不須怪之。』

「爾時菩薩在彼蘭若，所用心處作苦行時，即得成於最大苦行

現代漢語譯本：菩薩看到汗水這樣流淌，更加奮發勇猛精進，心中沒有任何執著，不犯錯不混亂，安住于寂靜的心境，堅定不動搖。像這樣，最極端的身體、意念和言語，都完全不動。這時，他又這樣想：『我現在可以進入不動三昧了。』 這時，菩薩的口鼻呼吸都停止了。口鼻呼吸停止后，立刻從兩耳孔中發出巨大的風聲，那風聲的氣息，就像把酥油放在大甕里，搖動攪拌乳酪，發出巨大的聲音。像這樣，菩薩閉住口鼻的氣息不讓它出來時，從兩耳孔中發出的風聲，也是這樣。菩薩又想：『我如今已經發起了精進之心，沒有任何執著，捨棄了懈怠，乃至像這樣，是最極端的苦行，最殊勝難行的修行。』他反覆思量：『我可以再次進入不動三昧。』 這時，菩薩已經寂靜了身體、言語和意念，又停止了口鼻和耳朵的呼吸，一切都停止了。口鼻耳朵都寂靜后，體內的風變得強大，無法排出，氣就衝擊頭頂。就像一個勇猛、力氣最大的人，拿著鋒利的斧頭，敲打別人的腦袋。像這樣，菩薩閉住口鼻和耳朵的氣息不讓它出來，體內的風變得強大，敲打頭部的聲音，也是這樣。菩薩又想：『我如今已經發起了精進之心，沒有任何執著，捨棄了懈怠，乃至像這樣是最極端的苦行，最殊勝的苦行。』這樣思量后，他就再次進入不動三昧。 這時，菩薩的口鼻耳朵和頭頂的呼吸，一切都停止了，不讓它們出來，乃至阻止它們，不讓它們出來，體內的風變得強盛，在兩肋之間，迴轉鼓動。就像屠夫或屠夫的兒子，很會宰殺牛，那些屠夫等，有的拿著利劍，有的拿著利刀，剖開牛的肚子，或者剖開肋骨。像這樣，菩薩體內的風變得強大，兩肋之間轉動穿破的聲音，也是這樣。這樣思量后，乃至更加發起精進之心，最殊勝的苦行，『我現在還要進入不動三昧。』 這時，菩薩閉住口鼻耳朵的氣息不讓它出來，體內的風變得強大，使身體感到熱惱。就像兩個力氣最大的壯士，抓住一個弱小的人，各執一條手臂，把他拉向大火堆上，或者燒烤他，或者折磨他。像這樣，菩薩因為體內的氣無法排出，身體感到熱惱，也是這樣。這樣思量后，乃至更加發起精進之心，一切都沒有執著，已經捨棄了懈怠，得到了正念，心不散亂，一切寂靜，身體、言語和意念，都得到了正確的感受，像這樣殊勝美妙，是最極端的苦行。 這時，上界有諸天來到，看到菩薩這樣苦行，互相說道：『這位悉達多大智太子，已經取命終了。』而他們之中，又有其他天子，互相說道：『這位悉達多太子，現在他的生命還沒有結束，才剛剛要結束。』或者還有其他天子說：『這位悉達多大聖太子，現在也不會死，以後也不會終結。為什麼呢？這位太子，是阿羅漢。凡是阿羅漢，都有這樣的修行，不必感到奇怪。』 這時，菩薩在那蘭若，用心修行苦行時，就成就了最大的苦行。

English version: The Bodhisattva, seeing the sweat flowing like this, further aroused courageous diligence, his mind without any attachment, not making mistakes or being confused, dwelling in a tranquil state of mind, firm and unmoving. In this way, the most extreme physical, mental, and verbal actions were all completely still. At this time, he thought: 『Now I can enter the immovable samadhi.』 At that time, the Bodhisattva』s breathing through his mouth and nose ceased. Once the breathing through his mouth and nose had stopped, a great wind sound immediately came from both ear canals. The sound of the wind was like churning butter in a large vat, stirring the cream, producing a great sound. In this way, when the Bodhisattva closed off the breath from his mouth and nose, not letting it out, the wind sound coming from both ear canals was also like this. The Bodhisattva then thought: 『Now I have aroused the mind of diligence, without any attachment, abandoning laziness, even to this extent, the most extreme ascetic practice, the most supreme and difficult practice.』 He repeatedly pondered: 『I can enter the immovable samadhi again.』 At this time, the Bodhisattva had already stilled his body, speech, and mind, and had also stopped the breathing from his mouth, nose, and ears, everything was stopped. Once the mouth, nose, and ears were all stilled, the internal wind became strong, unable to exit, and the air rushed to the top of his head. It was like a brave and very strong person taking a sharp axe and striking another person』s head. In this way, when the Bodhisattva closed off the breath from his mouth, nose, and ears, not letting it out, the internal wind became strong, and the sound of striking his head was also like this. The Bodhisattva then thought: 『Now I have aroused the mind of diligence, without any attachment, abandoning laziness, even to this extent, the most extreme ascetic practice, the most supreme ascetic practice.』 After thinking this, he then entered the immovable samadhi again. At this time, the Bodhisattva』s breathing from his mouth, nose, ears, and the top of his head, all stopped, not letting them out, even preventing them, not letting them out. The internal wind became strong, swirling and churning between his ribs. It was like a butcher or a butcher』s son, skilled at slaughtering cattle, and those butchers, some holding sharp swords, some holding sharp knives, would cut open the cow』s belly, or cut open the ribs. In this way, the Bodhisattva』s internal wind became strong, and the sound of turning and breaking between his ribs was also like this. After thinking this, he further aroused the mind of diligence, the most supreme ascetic practice, 『Now I will enter the immovable samadhi again.』 At this time, the Bodhisattva closed off the breath from his mouth, nose, and ears, not letting it out. The internal wind became strong, causing his body to feel hot and distressed. It was like two very strong men, grabbing a weak person, each holding one arm, pulling him towards a large fire, either burning or tormenting him. In this way, the Bodhisattva, because the internal air could not escape, felt hot and distressed in his body, it was also like this. After thinking this, he further aroused the mind of diligence, without any attachment, having abandoned laziness, having attained right mindfulness, his mind not scattered, everything was tranquil, his body, speech, and mind, all attained right perception, like this, it was supremely wonderful, the most extreme ascetic practice. At this time, the devas from the upper realms came, seeing the Bodhisattva practicing such asceticism, they said to each other: 『This Siddhartha, the great wise prince, has already taken his life.』 And among them, there were other devas who said to each other: 『This Siddhartha prince, his life has not ended yet, it is just about to end.』 Or there were other devas who said: 『This Siddhartha, the great holy prince, will not die now, nor will he end later. Why? This prince is an Arhat. All Arhats have such practices, there is no need to be surprised.』 At this time, the Bodhisattva, in that forest, while practicing asceticism with his mind, achieved the greatest ascetic practice.

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。是時菩薩坐處，四面周匝，所有鄰比聚落諸人，皆來見於菩薩如是苦行，作如是言：『此沙門既行大苦行，是故立名言大沙門。』大沙門名，起于彼唱，以是義故，有此名稱。

「爾時菩薩復更如是思惟：『世間或有沙門或婆羅門，制限食故而建立行，各守清凈。彼等或復唯食于麥，或食煮麥，或食麥屑，或以麥作種種諸食，而以活命。如是更復或食烏麻，或食粳米，或食小豆，或食大豆，乃至或食純大豆飯，或大豆汁，或大豆屑，或以大豆作種種食，持用活命。或有沙門及婆羅門，斷一切食，建立凈行。我今亦可斷一切食而行苦行。』菩薩如是內心思惟。

「爾時，彼處忽有諸天隱身不現，來菩薩所，白菩薩言：『大聖仁者！愿莫如是思惟此念，欲得全斷一切不食。所以者何？仁今若欲斷一切食而行行者，我等諸天，各將一切天味，下來入于仁者毛孔之中，而令仁者得存活命。又復，仁者！不損害身。』

「爾時菩薩聞此語已，如是思惟：『我今既語一切人言，我全不啖一切諸食。而今諸天自隱其身，將天味來入我毛孔，令我活命。此則是我最大妄語，誑惑一切。』如是念已，告彼天言：『汝等諸天！雖有此心，是事不然。』

「爾時菩薩斷彼諸天如是意已，日別止食一粒烏麻，或一粳米，小豆大豆，菉豆赤豆，大麥小麥，如是日日各別一粒。是時菩薩復更思惟：『我今可以手掌盛取少少汁飲，而活于命，或小豆臛，赤豆、豌豆、菉豆臛等。』

「爾時，去彼聚落不遠，其中有一最大種姓婆羅門，名斯那耶那(隋言將兵將)。彼婆羅門，從摩伽國頻頭王邊，得一聚落，以為封邑，其邑即與優婁頻蠡聚落相近。彼婆羅門得封邑已，還立字名斯那耶那。復更別有一婆羅門，名曰提婆(隋言天)，彼婆羅門生地在彼迦毗羅城，經營一事，漸漸行至斯那耶那村邑而住，少日為客。是時提婆婆羅門，更經營別事，因行漸至菩薩住林。時其提婆婆羅門，見菩薩在林行大苦行，見已即識，作如是言：『此是我國悉達太子，乃能如是行大苦行。』彼見菩薩，如是苦行，心大歡喜。

「爾時，菩薩見彼提婆婆羅門，心向于菩薩，生歡喜已，即告提婆婆羅門言：『大婆羅門！汝能為我辦少許食，活我已不？若小豆臛，大豆、菉豆、赤豆等羹，而我食之，持用活命

現代漢語譯本：當時菩薩所坐之處，四面周圍，所有鄰近村落的人們，都來觀看菩薩如此苦行，他們這樣說道：『這位沙門既然修行如此大的苦行，因此可以稱他為大沙門。』大沙門的名號，由此傳開，因為這個緣故，才有了這個名稱。 現代漢語譯本：那時，菩薩又這樣思考：『世間或許有沙門或婆羅門，因為限制飲食而建立修行，各自遵守清凈。他們或許只吃麥子，或吃煮熟的麥子，或吃麥屑，或用麥子做成各種食物，以此維持生命。像這樣，又或許吃烏麻，或吃粳米，或吃小豆，或吃大豆，甚至只吃純大豆飯，或大豆汁，或大豆屑，或用大豆做成各種食物，以此維持生命。或者有沙門和婆羅門，斷絕一切食物，建立清凈的修行。我現在也可以斷絕一切食物而進行苦行。』菩薩內心這樣思索。 現代漢語譯本：那時，那裡忽然有諸天隱身不現，來到菩薩所在之處，對菩薩說：『大聖仁者！希望您不要這樣思考，想要完全斷絕一切食物。為什麼呢？您現在如果想要斷絕一切食物而修行，我們諸天，將各自拿來一切天上的美味，從您的毛孔進入，讓您得以存活。而且，仁者！不會損害您的身體。』 現代漢語譯本：那時，菩薩聽到這些話后，這樣思考：『我既然對所有人說，我完全不吃任何食物。而現在諸天自己隱身，將天上的美味從我的毛孔進入，讓我活命。這將會是我最大的妄語，欺騙所有人。』這樣想后，告訴那些天人說：『你們諸天！雖然有這樣的心意，但此事不可行。』 現代漢語譯本：那時，菩薩斷絕了諸天這樣的想法后，每天只吃一粒烏麻，或一粒粳米，小豆、大豆、綠豆、赤豆、大麥、小麥，像這樣每天各吃一粒。這時，菩薩又思考：『我現在可以用手掌盛取少許汁液飲用，以此維持生命，或者喝小豆羹，赤豆、豌豆、綠豆羹等。』 現代漢語譯本：那時，離那個村落不遠的地方，有一個最大的種姓婆羅門，名叫斯那耶那（隋朝時譯為將兵將）。那個婆羅門，從摩伽國的頻頭王那裡，得到一個村落作為封邑，那個村落與優婁頻蠡村落相鄰。那個婆羅門得到封邑后，還把名字改為斯那耶那。另外還有一個婆羅門，名叫提婆（隋朝時譯為天），那個婆羅門出生在迦毗羅城，經營一些事情，漸漸走到斯那耶那村落居住，住了幾天作為客人。這時，提婆婆羅門，又經營其他事情，因為行走漸漸到了菩薩居住的樹林。當時，提婆婆羅門，看到菩薩在樹林里進行大苦行，看到后立刻認出，這樣說道：『這是我國的悉達太子，竟然能這樣進行大苦行。』他看到菩薩如此苦行，心中非常歡喜。 現代漢語譯本：那時，菩薩看到提婆婆羅門，心向著菩薩，生出歡喜后，就告訴提婆婆羅門說：『大婆羅門！你能為我準備少許食物，讓我活下去嗎？比如小豆羹，大豆、綠豆、赤豆等羹，我吃了，可以用來維持生命。』

English version: At that time, the place where the Bodhisattva was sitting was surrounded on all sides, and all the people from the neighboring villages came to see the Bodhisattva's ascetic practices. They said, 'This Shramana is practicing such great austerities, therefore he can be called a Great Shramana.' The name 'Great Shramana' arose from their pronouncements, and for this reason, this name came to be. English version: At that time, the Bodhisattva further contemplated, 'In the world, there may be Shramanas or Brahmins who establish their practices by restricting their diet, each maintaining purity. They may eat only wheat, or cooked wheat, or wheat bran, or make various foods from wheat to sustain their lives. Similarly, they may eat sesame, or rice, or small beans, or large beans, even eating only pure large bean rice, or large bean juice, or large bean bran, or make various foods from large beans to sustain their lives. Or there are Shramanas and Brahmins who abstain from all food, establishing pure practices. I too can abstain from all food and practice austerities.' The Bodhisattva pondered this in his heart. English version: At that time, some devas, concealing their forms, came to the Bodhisattva and said, 'Great Sage, benevolent one! Please do not think in this way, desiring to completely abstain from all food. Why is that? If you now wish to abstain from all food and practice austerities, we devas will each bring all the heavenly flavors and enter them into your pores, allowing you to survive. Moreover, benevolent one! You will not harm your body.' English version: At that time, upon hearing these words, the Bodhisattva thought, 'Since I have told everyone that I do not eat any food at all, and now the devas are concealing themselves, bringing heavenly flavors into my pores to keep me alive, this would be my greatest lie, deceiving everyone.' Having thought this, he told the devas, 'You devas! Although you have this intention, this matter is not feasible.' English version: At that time, after the Bodhisattva rejected the devas' idea, he stopped eating all but one sesame seed, or one grain of rice, small bean, large bean, green bean, red bean, barley, or wheat each day. At this time, the Bodhisattva further contemplated, 'Now I can take a small amount of liquid in my palm to drink and sustain my life, or drink small bean soup, red bean, pea, or green bean soup, etc.' English version: At that time, not far from that village, there was a Brahmin of the highest lineage named Sīnāyana (translated as 'General of Soldiers' during the Sui Dynasty). This Brahmin had received a village as a fief from King Bimbisara of Magadha, and that village was adjacent to the village of Uruvilva. After receiving the fief, the Brahmin renamed it Sīnāyana. There was also another Brahmin named Deva (translated as 'Heaven' during the Sui Dynasty). This Brahmin was born in Kapilavastu and, while managing some affairs, gradually traveled to the village of Sīnāyana and stayed there as a guest for a few days. At this time, the Brahmin Deva, while managing other affairs, gradually traveled to the forest where the Bodhisattva was staying. When the Brahmin Deva saw the Bodhisattva practicing great austerities in the forest, he immediately recognized him and said, 'This is Prince Siddhartha of our country, who is able to practice such great austerities.' Seeing the Bodhisattva's ascetic practices, he was greatly delighted. English version: At that time, when the Bodhisattva saw that the Brahmin Deva's heart was inclined towards him and that he was delighted, he said to the Brahmin Deva, 'Great Brahmin! Can you prepare a small amount of food for me to survive? Such as small bean soup, large bean, green bean, or red bean soup, which I can eat to sustain my life.'

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。』彼婆羅門，心狹劣故，少見少知，無廣大意，欲行佈施，述可此語，報菩薩言：『大聖太子！如是之食，我能辦之。』彼婆羅門，於六年中，日別如上所須之食，以供菩薩。菩薩日日受取此食，依法而食，以活身命。爾時菩薩，但以手掌日別從受，隨得少許而食活命，或小豆臛及赤豆等。是時菩薩，受食既少，隨掌所容，如上所說，諸豆汁食，菩薩如是食彼食已，身體羸瘦，喘息甚弱，如八九十衰朽老公，全無氣力，手腳不隨。如是如是，菩薩支節連骸亦然。菩薩如斯減少食飲，精勤苦行，身體面板，皆悉皺𧹞。譬如苦瓠，未好成熟，割斷其蒂，置於日中，被炙萎黃，其色以熟，肌枯皮皺，片片自離，如枯頭骨。如是如是，菩薩髑髏，猶是無異。菩薩既以少進食故，其兩眼睛深遠陷入，猶井底水，望見星宿。如是如是，菩薩兩眼，睹之才現，亦復如是。又復菩薩以少食故，其兩脅肋，離離相遠，唯有皮裹，譬如牛舍，或復羊舍，上著椽木。時彼聚落，所有羊子牛子馬子，行於彼林，見於菩薩如是苦行，見已各各生大歡喜發希有心，恒常承事供養菩薩。

佛本行集經卷第二十五

隋天竺三藏阇那崛多譯精進苦行品下

「爾時，凈飯大王盛春時至，遊戲觀看，見諸園林新出枝葉，種種雜卉眾花開敷，清凈莊嚴，遍滿其內。水中鵝雁鴻鵠鴛鴦，充溢諸池。樹上覆有鸜鵒鸚鵡，及拘翅羅，或諸孔雀，迦羅頻伽命命鳥等，自相娛樂，或覆命喚作微妙聲。時，凈飯王聞是聲已，長歔嘆息，捫淚而言：『嗚呼我兒悉達太子，忽然舍我，奄經六年。既其出家，令我不見，咄哉我今獨用此活，知復何為？我今不見子悉達故，在於此處，諸婇女中，左右圍繞，雖復晝夜作諸音聲，箜篌琵琶琴瑟鼓吹種種音樂，我今受此上妙五欲，我子云何獨自在彼山林曠野無人眾內，為于種種野獸圍繞，虎狼師子及白象等一切諸獸，或復諸獸各以爪牙，自相殘害，咬啖而食。汝在彼處，誰復得知？或死或生，寂無訊息。』其凈飯王心地如是，憶念愁憂，苦惱不樂。

「爾時，菩薩在彼優婁頻螺聚落，行苦行時，羸瘦困弊，欲起行動，力不勝身，立便倒地。爾時，彼處地居諸天，見此事已謂言：『菩薩身命將終。』心內憂愁，傳相告語：『悉達太子，今忽命終

現代漢語譯本：那個婆羅門，因為心胸狹隘，見識少，沒有遠大的志向，想要行佈施，就說了這樣的話，回答菩薩說：『大聖太子！像這樣的食物，我能辦到。』那個婆羅門，在六年裡，每天都像上面所說的那樣提供食物，來供養菩薩。菩薩每天都接受這些食物，按照佛法食用，以此維持生命。當時菩薩，只是每天用手掌接受食物，隨手得到一點點就吃來維持生命，有時是小豆羹或者赤豆等。這時菩薩，因為吃的很少，只能吃手掌能容納的量，就像上面所說的，吃那些豆汁食物，菩薩這樣吃了那些食物后，身體變得非常瘦弱，呼吸也很微弱，像八九十歲衰老的老人一樣，完全沒有力氣，手腳也不聽使喚。就這樣，菩薩的肢體和骨骼也變得如此。菩薩這樣減少飲食，精勤苦修，身體面板都變得皺巴巴的。就像苦瓠，還沒有完全成熟，就割斷它的蒂，放在太陽下，被曬得枯黃，顏色變得成熟，肌肉乾枯，面板皺巴巴的，一片片地脫落，像枯老的頭骨一樣。就這樣，菩薩的頭骨，也和這個沒有區別。菩薩因為吃得很少，他的兩隻眼睛深深地凹陷下去，像井底的水一樣，能看到星星。就這樣，菩薩的兩隻眼睛，看的時候才顯現出來，也是這樣。而且菩薩因為吃得很少，他的兩邊肋骨，離得很遠，只有皮包著，就像牛棚或者羊棚，上面架著椽木一樣。當時那個村落里，所有的羊羔、牛犢、馬駒，在那個樹林里行走，看到菩薩這樣苦修，看到后都非常高興，生起稀有的心，經常侍奉供養菩薩。 現代漢語譯本：當時，凈飯大王在盛春時節，遊玩觀賞，看到各個園林里新長出的枝葉，各種各樣的雜草和鮮花盛開，清凈莊嚴，遍佈其中。水中有鵝、雁、鴻鵠、鴛鴦，充滿了各個池塘。樹上還有鸜鵒、鸚鵡，以及拘翅羅，或者孔雀，迦羅頻伽、命命鳥等，各自娛樂，或者鳴叫發出美妙的聲音。當時，凈飯王聽到這些聲音后，長長地嘆息，擦著眼淚說：『唉，我的兒子悉達太子，突然離開了我，已經六年了。他既然出家了，讓我見不到他，唉，我如今獨自活著，又有什麼意義呢？我如今見不到兒子悉達，在這裡，被眾多宮女圍繞，雖然白天黑夜都有各種聲音，箜篌、琵琶、琴瑟、鼓吹等各種音樂，我如今享受著這些美好的五欲，我的兒子怎麼獨自在那山林曠野無人之處，被各種野獸圍繞，虎狼、獅子以及白象等各種野獸，或者各種野獸各自用爪牙互相殘殺，咬食。你在那裡，誰又知道呢？是死是活，都沒有訊息。』凈飯王的心地就是這樣，回憶著，憂愁苦惱，不快樂。 現代漢語譯本：當時，菩薩在那個優婁頻螺村落，修行苦行的時候，非常瘦弱，困頓疲憊，想要起身行動，卻力不從心，站起來就倒在地上。當時，那裡的地居諸天，看到這件事後說：『菩薩的生命將要終結了。』心裡憂愁，互相轉告說：『悉達太子，現在就要去世了。』

English version: That Brahmin, because his heart was narrow and inferior, had little knowledge and no great intention. Wanting to give alms, he spoke these words, replying to the Bodhisattva: 'Great Holy Prince! Such food as this, I can provide.' That Brahmin, for six years, daily provided food as mentioned above, to offer to the Bodhisattva. The Bodhisattva received this food daily, ate it according to the Dharma, and thus sustained his life. At that time, the Bodhisattva only received food daily with his palm, eating whatever little he got to sustain his life, sometimes it was bean soup or red beans. At this time, the Bodhisattva, because he ate so little, only what his palm could hold, as mentioned above, eating those bean soup foods, after the Bodhisattva ate those foods, his body became very thin and weak, his breathing was very weak, like an old man of eighty or ninety years old, completely without strength, his hands and feet did not obey him. Thus, the Bodhisattva's limbs and bones also became like this. The Bodhisattva, reducing his food and drink like this, diligently practiced asceticism, his body's skin became wrinkled. Like a bitter gourd, not yet fully ripe, its stem cut off, placed in the sun, scorched and withered, its color becoming ripe, its muscles dried up, its skin wrinkled, peeling off piece by piece, like a withered skull. Thus, the Bodhisattva's skull was no different from this. Because the Bodhisattva ate so little, his two eyes sank deep in, like water at the bottom of a well, able to see the stars. Thus, the Bodhisattva's two eyes, only when looked at, appeared like this. Moreover, because the Bodhisattva ate so little, his two ribs were far apart, only covered by skin, like a cowshed or a sheepfold, with rafters on top. At that time, in that village, all the lambs, calves, and foals, walking in that forest, saw the Bodhisattva practicing asceticism like this, and upon seeing him, they were all very happy, and developed a rare mind, constantly serving and making offerings to the Bodhisattva. English version: At that time, King Suddhodana, in the height of spring, went out to play and observe, seeing the new branches and leaves growing in the various gardens, all kinds of weeds and flowers blooming, pure and adorned, filling the place. In the water, there were geese, wild geese, swans, and mandarin ducks, filling all the ponds. On the trees, there were mynah birds, parrots, as well as kokilas, or peacocks, kalavinkas, and jivamjivakas, entertaining themselves, or calling out with wonderful sounds. At that time, King Suddhodana, hearing these sounds, sighed deeply, wiping away his tears, and said: 'Alas, my son, Prince Siddhartha, suddenly left me, and it has been six years. Since he has left home, I cannot see him, alas, what is the point of me living alone now? Now that I cannot see my son Siddhartha, here, surrounded by many palace women, although there are various sounds day and night, with harps, lutes, zithers, drums, and various kinds of music, I now enjoy these wonderful five desires, how is my son alone in that mountain forest wilderness, in a place without people, surrounded by various wild beasts, tigers, wolves, lions, and white elephants, or various beasts using their claws and teeth to kill and eat each other. You are there, who knows? Whether you are dead or alive, there is no news.' King Suddhodana's heart was like this, remembering, worried, distressed, and unhappy. English version: At that time, when the Bodhisattva was practicing asceticism in the village of Uruvilva, he was very thin, tired and exhausted, wanting to get up and move, but he did not have the strength, and he fell to the ground as soon as he stood up. At that time, the earth-dwelling devas there, seeing this, said: 'The Bodhisattva's life is about to end.' They were worried in their hearts, and told each other: 'Prince Siddhartha is about to pass away.'

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。』時彼地居諸天眾中，有一天子，速疾往詣凈飯王所，既到彼已，白凈飯王，作如是言：『大王！當知，大王太子悉達仁者，舍四天下並及七寶，出家入山，苦行之時，今已命終。』其天眾中，復更別有一地居天，速往王所，而白王言：『大王！當知，王子悉達雖未命終，但其餘命不過七日。』

「爾時，凈飯大王既聞諸天如此語已，爲念子故，憂愁苦惱，逼切於心，而大唱言：『嗚呼我子！何故獨于空林而死？雖得人身不受五欲，復不證於無上法味。』作是語已，身心迷亂悶絕躄地。時凈飯王諸釋種族，悉聞此聲，聞已悉各奔集往詣凈飯王宮，到已安慰凈飯王心，作如是言：『大王莫作如是苦惱。又復大王現今身體極甚羸瘦，莫因此事而取命終。』凈飯王言：『今日此處迦毗羅城，是我親族眷屬品類，凡有幾數，居住此城？』

「爾時，彼等一切釋種即白王言：『大王！當知，今釋總數，一切凡有九萬九千。』時，凈飯王復作是言：『汝等眷屬！若欲令我命全活者，速疾示我悉達太子所居停處。』是時一切諸釋種等，咸共報言：『大王！當知，大王乃可捉此大地及諸山林鐵圍山等、大海須彌，以一手擎，擲於他方，斯有是理。欲令悉達煩惱未盡，若當一切天上世間人物聚集，欲將太子來向家者，終無是處。』爾時，釋氏國師之子，名優陀夷，白凈飯王，作如是言：『大王！當知，我今能往悉達太子出家之處，慰喻其意，將回向宮。』其凈飯王聞是語已，即便報彼國師子言：『善優陀夷！汝能詣向太子邊者，或復太子取于汝語，歸來向家，汝共一處，速疾還來。若其太子不肯來時，汝永一形，莫見我面。所以者何？汝發此言，雖解我意，若子不來，我見汝面，以承望故，更倍增長我之憂愁。』

「爾時，國師子優陀夷嚴駕，即從迦毗羅出，逕往向彼優婁頻螺聚落之所尼連河邊。既到彼已，其優陀夷，初先遙見憍陳如等五人在彼，見已即問憍陳如言：『仁憍陳如！悉達太子今在何處？』時憍陳如即便報彼優陀夷言：『悉達太子今已入林，修行苦行。』時，優陀夷復重問言：『其親侍者名字是誰？』時憍陳如即報之言：『汝優陀夷！若欲知者，其人名為阿奢逾時(隋言調馬)

現代漢語譯本：當時，在那個地方居住的諸天眾中，有一位天子，迅速前往凈飯王那裡，到達后，對凈飯王說：『大王！您要知道，您的太子悉達仁者，捨棄了四天下以及七寶，出家入山，在苦行的時候，現在已經去世了。』在天眾中，又有一位住在地上的天人，迅速前往國王那裡，對國王說：『大王！您要知道，王子悉達雖然沒有去世，但是他的壽命不會超過七天。』 那時，凈飯大王聽到諸天這樣說后，因為思念兒子的緣故，憂愁苦惱，內心非常痛苦，大聲喊道：『哎呀，我的兒子！為什麼獨自在空曠的樹林里死去？雖然得到了人身，卻沒有享受五欲，也沒有證得無上的佛法真味。』說完這些話后，身心迷亂，昏厥倒地。當時，凈飯王的釋迦族人，都聽到了這個聲音，聽到后都紛紛趕到凈飯王的宮殿，到達后安慰凈飯王的心，這樣說道：『大王不要如此苦惱。而且大王現在身體非常虛弱，不要因為這件事而喪命。』凈飯王說：『今天，在這個迦毗羅城，我的親族眷屬，總共有多少人居住在這個城裡？』 當時，那些所有的釋迦族人就對國王說：『大王！您要知道，現在釋迦族的總人數，總共有九萬九千人。』這時，凈飯王又這樣說：『你們這些眷屬！如果想要讓我活下去，就快點告訴我悉達太子居住的地方。』這時，所有的釋迦族人，都一起回答說：『大王！您要知道，您或許可以抓住這大地以及山林鐵圍山等、大海須彌山，用一隻手舉起來，扔到其他地方，這還有可能。想要讓煩惱沒有斷盡的悉達太子，如果當一切天上世間的人物聚集起來，想要把太子帶回家，那是絕對不可能的。』這時，釋迦族的國師的兒子，名叫優陀夷，對凈飯王說：『大王！您要知道，我現在能夠前往悉達太子出家的地方，安慰他的心意，把他帶回宮中。』凈飯王聽到這話后，就對那位國師的兒子說：『好啊，優陀夷！如果你能到太子身邊，或許太子會聽你的話，回到家裡，你和他一起，快點回來。如果太子不肯回來，你這一輩子，都不要見我的面。為什麼呢？你說了這樣的話，雖然理解我的心意，如果兒子不回來，我看到你的面，因為盼望的緣故，會更加增加我的憂愁。』 當時，國師的兒子優陀夷準備好車馬，就從迦毗羅城出發，直接前往優婁頻螺聚落附近的尼連河邊。到達那裡后，優陀夷，最初遠遠地看到憍陳如等五個人在那裡，看到后就問憍陳如說：『仁者憍陳如！悉達太子現在在哪裡？』當時，憍陳如就回答優陀夷說：『悉達太子現在已經進入樹林，修行苦行。』這時，優陀夷又問：『他的貼身侍者名字是誰？』當時，憍陳如就告訴他說：『你優陀夷！如果想知道，那個人名叫阿奢逾時（隋朝話叫調馬）。』

English version: At that time, among the heavenly beings dwelling in that place, there was a celestial being who quickly went to King Suddhodana. Having arrived, he said to King Suddhodana: 'Great King! You should know that your son, the noble Siddhartha, has renounced the four continents and the seven treasures, left home to enter the mountains, and during his ascetic practices, has now passed away.' Among the heavenly beings, another earth-dwelling deity quickly went to the king and said to him: 'Great King! You should know that although Prince Siddhartha has not passed away, his remaining life will not exceed seven days.' At that time, King Suddhodana, having heard these words from the heavenly beings, was filled with sorrow and distress due to his longing for his son. His heart was overwhelmed with pain, and he cried out loudly: 'Alas, my son! Why did you die alone in the empty forest? Although you obtained a human body, you did not enjoy the five desires, nor did you attain the supreme taste of the Dharma.' After saying these words, his mind and body became confused, and he fainted and fell to the ground. At that time, all the Shakya relatives of King Suddhodana heard this cry. Having heard it, they all rushed to King Suddhodana's palace. Upon arriving, they comforted King Suddhodana, saying: 'Great King, do not be so distressed. Moreover, your body is now extremely weak. Do not let this matter take your life.' King Suddhodana said: 'Today, in this city of Kapilavastu, how many of my relatives and family members reside in this city?' At that time, all those Shakya relatives said to the king: 'Great King! You should know that the total number of Shakyas is now ninety-nine thousand.' Then, King Suddhodana said again: 'You relatives! If you want me to live, quickly show me where Prince Siddhartha is staying.' At that time, all the Shakya relatives replied together: 'Great King! You should know that you might be able to grasp this earth, along with the mountains, the iron mountains, the great ocean, and Mount Sumeru, and lift them with one hand and throw them to another place. That is possible. But to bring back Prince Siddhartha, whose afflictions have not been extinguished, even if all the beings of heaven and earth were gathered together, it would be impossible to bring the prince home.' At that time, the son of the Shakya royal preceptor, named Udayin, said to King Suddhodana: 'Great King! You should know that I can now go to the place where Prince Siddhartha has left home, comfort his heart, and bring him back to the palace.' King Suddhodana, having heard these words, immediately said to the preceptor's son: 'Good Udayin! If you can go to the prince's side, perhaps the prince will listen to your words and return home. You and he should quickly come back together. If the prince refuses to return, you shall never see my face for the rest of your life. Why is that? Although you have spoken these words and understand my heart, if my son does not return, seeing your face will only increase my sorrow because of my longing.' At that time, the preceptor's son, Udayin, prepared his carriage and set out from Kapilavastu, heading directly towards the Niranja River near the village of Uruvilva. Having arrived there, Udayin first saw the five ascetics, including Kaundinya, from afar. Upon seeing them, he asked Kaundinya: 'Venerable Kaundinya! Where is Prince Siddhartha now?' At that time, Kaundinya replied to Udayin: 'Prince Siddhartha has now entered the forest to practice asceticism.' Then, Udayin asked again: 'What is the name of his personal attendant?' At that time, Kaundinya told him: 'You, Udayin! If you want to know, that person is named Ashvajit (translated as 'Horse Tamer' in the Sui Dynasty).'

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。』

「時，優陀夷即便進語阿奢逾時，作如是言：『阿奢逾時，汝今往詣于太子所，如我所語，為我通道：「仁父有使來到於此，欲得相見。」』時調馬報優陀夷言：『我實不敢向太子邊通達此語。所以者何？太子苦行已過六年，自出家來，不曾將面向于生地，對迦毗羅城邑而坐。何以故？厭生患故。汝優陀夷！自可入林面見太子，對論父王所使言語。』

「時優陀夷自入林中，見於菩薩臥于地上，從頭至足皆被塵坌，無有威光與地同色，身體瘦削，無復肌膚，唯有骨皮裹身而已。眼深卻陷，如井底星，遍體屈折，節節離解。其優陀夷見於菩薩如是身形，即舉兩手，而大唱叫，稱喚號哭：『嗚呼嗚呼！我釋種子，今日忽至如是厄難，本時如是端正可喜如是妙色，今成此身，與土無異，既復不得解脫安樂，徒勞損害如是妙身。』

「爾時，菩薩聞優陀夷號叫聲已，即便問言：『此為是誰？內心乃爾憂愁懊惱，如火所燒啼哭而語。』時優婆夷報菩薩言：『大聖太子！我是太子本國國師之子，名為優陀夷者，即我身是。太子之父凈飯大王，使我來此參迎太子。』菩薩報言：『汝優陀夷！我今不用此煩惱使，我唯欲得涅槃之使，不欲父王此生死使。』

「時，優陀夷復更咨請于菩薩言：『大聖太子！仁今建立何等誓願乃爾牢固？』菩薩即報優陀夷言：『唯愿我身在於此地破碎，猶如烏麻白粉及以微塵，若我不得自利利人，其精進心終不放舍而生懈怠。我今身心誓願如是。』時優陀夷白菩薩言：『大聖太子！我從太子父王之前，受是誓言，令我決定共于太子相隨入城。今日太子，若有如是殷重誓願，儻或未得自利利人，而取命盡，我當云何敢舍太子，違本誓願，將面空入迦毗羅城？』

「爾時菩薩復更重語優陀夷言：『汝優陀夷！我今在此苦行之處，儻我未得成就自利，于其中道而命終者，汝優陀夷！取我屍靈，從本出門，扶舁將入迦毗羅城。汝復為我，語彼一切迦毗羅城內外人民，作如是言：「此即是彼精進之人，無異語者，立於誓願，正意正心，骸骨之體。」汝優陀夷！更復為我答我父王所問訊語，汝咨我父，作如是言：「大王！當知，王子已發勤精進故，今已捨命，非因懈怠，如實語者，今既捨命，非是虛誑

現代漢語譯本：當時，優陀夷立刻去告訴阿奢逾時，這樣說道：『阿奢逾時，你現在去太子那裡，按照我說的，替我通報一聲：「您的父親派使者來到這裡，想要見您。」』當時，調馬人告訴優陀夷說：『我實在不敢向太子通報這些話。為什麼呢？太子苦行已經過了六年，自從出家以來，不曾將臉面向出生地，對著迦毗羅城坐著。為什麼呢？因為厭惡生老病死。你優陀夷！你自己可以進到林中去見太子，當面轉達父王派來的使者的話。』 現代漢語譯本：當時，優陀夷自己進入林中，看見菩薩躺在地上，從頭到腳都被塵土覆蓋，沒有光彩，和泥土顏色一樣，身體瘦弱，沒有了肌肉，只有骨頭和皮包裹著身體。眼睛深深地凹陷下去，像井底的星星，全身彎曲，關節都快要散開了。優陀夷看到菩薩這個樣子，就舉起雙手，大聲叫喊，哭著說：『哎呀哎呀！我們釋迦族的後代，今天竟然到了如此困境，原本是如此端正可喜，如此美好的容貌，現在卻變成這樣，和泥土沒有區別，既沒有得到解脫安樂，白白地損害瞭如此美好的身體。』 現代漢語譯本：這時，菩薩聽到優陀夷的叫喊聲，就問道：『這是誰？內心如此憂愁懊惱，像被火燒一樣哭著說話。』當時，優婆夷告訴菩薩說：『大聖太子！我是太子本國國師的兒子，名叫優陀夷，就是我。太子的父親凈飯大王，派我來這裡迎接太子。』菩薩回答說：『你優陀夷！我現在不需要這種煩惱的使者，我只想要得到涅槃的使者，不想要父王這種生死的使者。』 現代漢語譯本：當時，優陀夷又向菩薩請教說：『大聖太子！您現在建立了什麼樣的誓願，竟然如此堅定？』菩薩就告訴優陀夷說：『我希望我的身體在這裡破碎，像芝麻粉末和微塵一樣，如果我不能夠自利利人，我的精進之心就永遠不會放棄而產生懈怠。我現在的身心誓願就是這樣。』當時，優陀夷對菩薩說：『大聖太子！我從太子父王那裡，接受了誓言，讓我一定要跟隨太子一起進城。今天太子，如果有如此鄭重的誓願，萬一沒有得到自利利人，就結束了生命，我怎麼敢捨棄太子，違背原來的誓言，空著臉進入迦毗羅城呢？』 現代漢語譯本：這時，菩薩又對優陀夷說：『你優陀夷！我現在在這裡苦行的地方，萬一我沒有得到成就自利，在中途就去世了，你優陀夷！就取我的屍體，從原來的門出去，扶著抬進迦毗羅城。你還要替我告訴迦毗羅城內外所有的人民，這樣說：「這就是那個精進的人，沒有說謊，立下誓願，正心正意，只剩下骸骨的身體。」你優陀夷！還要替我回答我父王問候的話，你告訴我的父親，這樣說：「大王！您要知道，王子因為發奮精進，現在已經捨棄了生命，不是因為懈怠，說的是實話，現在既然已經捨棄了生命，就不是虛假的。」』

English version: At that time, Udayin immediately went to tell Ashvajit, saying, 'Ashvajit, you go to the prince now, and as I say, inform him for me: "Your father has sent a messenger here, wanting to see you."' At that time, the horse trainer told Udayin, 'I really dare not convey these words to the prince. Why? The prince has been practicing asceticism for six years, and since he left home, he has never turned his face towards his birthplace, sitting facing the city of Kapilavastu. Why? Because he is disgusted with birth, old age, sickness, and death. You, Udayin! You can go into the forest yourself to see the prince and convey the words of the messenger sent by the father king in person.' English version: At that time, Udayin himself entered the forest and saw the Bodhisattva lying on the ground, covered in dust from head to toe, without any radiance, the same color as the earth, his body emaciated, without any flesh, only bones and skin covering his body. His eyes were deeply sunken, like stars at the bottom of a well, his whole body was bent, and his joints were about to come apart. When Udayin saw the Bodhisattva in this state, he raised both hands and cried out loudly, weeping and saying, 'Alas, alas! Our Shakya clan's descendant, today has fallen into such a predicament, originally so upright and pleasing, with such a beautiful appearance, now has become like this, no different from the earth, having neither attained liberation nor peace, and has vainly damaged such a beautiful body.' English version: At this time, the Bodhisattva heard Udayin's cries and asked, 'Who is this? Why is his heart so worried and distressed, crying and speaking as if burned by fire?' At that time, Upavai told the Bodhisattva, 'Great Holy Prince! I am the son of the national teacher of the prince's home country, named Udayin, that is me. The prince's father, King Suddhodana, sent me here to welcome the prince.' The Bodhisattva replied, 'You, Udayin! I do not need this messenger of affliction now, I only want to obtain the messenger of Nirvana, I do not want this messenger of birth and death from the father king.' English version: At that time, Udayin again asked the Bodhisattva, 'Great Holy Prince! What kind of vow have you established that is so firm?' The Bodhisattva then told Udayin, 'I wish that my body would be broken here, like sesame powder and dust, if I cannot benefit myself and others, my mind of diligence will never give up and become lazy. My current vow of body and mind is like this.' At that time, Udayin said to the Bodhisattva, 'Great Holy Prince! I received a vow from the prince's father, that I must follow the prince into the city together. Today, if the prince has such a solemn vow, and if he does not achieve self-benefit and benefit others, and then ends his life, how dare I abandon the prince, violate the original vow, and enter Kapilavastu with an empty face?' English version: At this time, the Bodhisattva again said to Udayin, 'You, Udayin! I am now in this place of ascetic practice, if I do not achieve self-benefit and die halfway, you, Udayin! Take my corpse, go out from the original gate, and carry it into Kapilavastu. You must also tell all the people inside and outside Kapilavastu for me, saying, "This is the diligent person, who did not lie, made a vow, with a righteous mind and intention, and only his skeletal body remains." You, Udayin! You must also answer the greetings of my father for me, tell my father, saying, "Great King! You must know that the prince, because of his diligent efforts, has now given up his life, not because of laziness, this is the truth, now that he has given up his life, it is not false."'

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。」汝優陀夷！我今雖然，但我在此林中，夜夢如是無量諸天，隱身來於我邊，頂禮我足，而白我言：「悉達太子汝今應當生大歡喜，從今已去，至七日內，汝必克成最大利益。」汝優陀夷！我得此夢，終不空也。汝優陀夷！今可還家，我不用汝與我作友。』

「爾時，優陀夷既聞菩薩如是誓已，于菩薩所，無復望心，即從菩薩坐處林中，獨自而出。出已還至迦毗羅城，見凈飯王，到已即白凈飯王言：『大王！當知，王子悉達，平安勇猛，存活不死。』凈飯王言：『若我太子，安隱不死，我更何愁？』聞此語已，心大歡喜。

「爾時，欲界魔王波旬，欲為菩薩生擾亂故，于彼六年苦行之內，恒常密近菩薩左右，伺求其便，微毫過失而不能得。即說偈言：

「『阿蘭若處既精好，　　樹木叢林甚可觀， 優婁頻螺聚落東，　　尼連禪河岸鄰側， 彼處選擇得地已，　　誓願牢固結加趺， 發大精進勇猛心，　　我今決定得解脫。 魔王波旬來詣彼，　　詐以美語而白言： 「唯愿仁者壽命長，　　命長乃能得行法， 命長方得於自利，　　自利已后無悔心。 仁今身體甚尪羸，　　定取命盡當不久， 真實仁今千分死，　　福德悕或一分存， 但多佈施承事天，　　于諸火神修祭祀， 如此或得大功德，　　用學禪定作何為？ 求勝出家道甚難，　　調伏自心亦不易。」 魔王如是向菩薩，　　種種諸語而稱揚， 菩薩時以微妙言，　　音聲巧密報于彼： 「波旬不善汝放逸，　　求自利故行世間， 汝之於此福德心，　　終無微塵等求覓。 若欲求于福德者，　　豈可發吐如是言？ 我觀死苦猶若生，　　實無一念怖於盡， 若諸眾生皆滅沒，　　我心終不暫時回， 今架慾海建大橋，　　精勤勇猛修梵行。 所以風災起天下，　　尚能幹竭一切流， 況此身內津血間，　　其汁寧得不枯涸， 脂髓潤澤于先竭，　　然後皮肉方乃干， 肉消皮立氣力微，　　心意乃可得寂定， 增長一切精進者，　　唯有入於三昧門。 我今欲行是行時，　　望得至彼勝覺處， 所以不惜此身命，　　汝須知我內凈心。 我心今有此至誠，　　智慧莊嚴甚牢固， 世間未見有人輩，　　堪能斷我此精進

現代漢語譯本：『優陀夷啊！我雖然現在這樣，但在這片樹林中，夜裡夢見無數天神，隱身來到我身邊，頂禮我的雙足，並對我說：『悉達太子，你現在應當感到非常歡喜，從今天起，七天之內，你必定能夠成就最大的利益。』優陀夷啊！我做了這個夢，絕不會是空虛的。優陀夷啊！你現在可以回家了，我不需要你與我為伴。』 『當時，優陀夷聽了菩薩這樣的誓言后，對菩薩不再抱有任何期望，就獨自從菩薩打坐的樹林中走了出來。出來后，他回到了迦毗羅城，見到了凈飯王，到了之後就對凈飯王說：『大王！您應該知道，王子悉達平安無事，勇猛健壯，還活著。』凈飯王說：『如果我的太子平安無事，還活著，我還有什麼可擔心的呢？』聽到這話后，心中非常歡喜。 『當時，欲界魔王波旬，爲了擾亂菩薩，在菩薩六年苦行期間，一直秘密地在菩薩左右，伺機尋找機會，想抓住他哪怕一絲一毫的過失，但都沒有成功。於是，他說了這樣一段偈語： 『這片寂靜的林地多麼美好，樹木叢林也十分可觀，在優婁頻螺村落的東邊，尼連禪河的岸邊，我選擇好這塊地方，發誓要堅定地結跏趺坐，發起大精進的勇猛之心，我今天一定要獲得解脫。 魔王波旬來到這裡，假裝用好聽的話對我說：『希望您能長壽，只有長壽才能修行佛法，只有長壽才能利益自己，利益自己之後才不會後悔。您現在的身體非常虛弱，肯定活不了多久了，實際上您現在已經死了千分之九百九十九，或許還有一分福德可以存活，不如多做佈施，侍奉天神，祭祀火神，這樣或許可以獲得大功德，學習禪定有什麼用呢？求得超脫的出家之道非常艱難，調伏自己的內心也不容易。』 魔王就這樣用各種各樣的話語來稱讚我，菩薩當時用微妙的語言，巧妙地回答了他：『波旬，你真是太放縱了，爲了自己的利益才在世間奔波，你所追求的那些福德，我連一絲一毫都不會去尋求。如果想要追求福德，怎麼會說出這樣的話呢？我看待死亡的痛苦就像看待生命一樣，沒有一絲一毫的恐懼。即使所有眾生都滅亡了，我的心也不會有絲毫動搖，現在我要架起渡過慾望之海的大橋，精勤勇猛地修行梵行。 就像狂風可以吹乾天下所有的河流一樣，更何況我這身體內的津液血液，難道不會枯竭嗎？當脂髓潤澤先枯竭，然後皮肉才會乾枯，肉消皮立，氣力微弱，這時心意才能得到寂靜安定，增長一切精進的，只有進入三昧之門。我現在想要修行這種苦行，希望能夠到達那至高無上的覺悟之地，所以我不會吝惜自己的生命，你要知道我內心是清凈的。 我心中有這樣的至誠，智慧莊嚴非常牢固，世間沒有人能夠阻斷我的精進。』

English version: 'Udayin! Although I am like this now, in this forest, I dreamt at night that countless devas, invisible, came to my side, bowed at my feet, and said to me: 『Prince Siddhartha, you should now be very happy, for from today, within seven days, you will surely achieve the greatest benefit.』 Udayin! This dream I had will not be in vain. Udayin! You can now go home, I do not need you to be my companion.』 'At that time, Udayin, having heard the Bodhisattva's vow, no longer had any hope for the Bodhisattva, and left the forest where the Bodhisattva was sitting alone. After leaving, he returned to Kapilavastu, saw King Suddhodana, and upon arriving, said to King Suddhodana: 『Great King! You should know that Prince Siddhartha is safe, brave, and alive.』 King Suddhodana said: 『If my prince is safe and alive, what else do I have to worry about?』 Upon hearing this, he was very happy. 'At that time, Mara, the king of the desire realm, wanting to disturb the Bodhisattva, constantly stayed secretly near the Bodhisattva during his six years of ascetic practice, seeking an opportunity to find even the slightest fault, but he could not succeed. So, he spoke this verse: 'This quiet forest is so beautiful, the trees and groves are so pleasing to the eye, east of the village of Uruvilva, on the bank of the Nairanjana River, having chosen this place, I vow to sit firmly in the lotus position, with great diligence and courage, I will surely attain liberation today. Mara came to this place, pretending to speak kindly to me: 『May you live long, for only with a long life can you practice the Dharma, only with a long life can you benefit yourself, and only after benefiting yourself will you have no regrets. Your body is now very weak, and you will surely die soon, in fact, you are already nine hundred and ninety-nine parts dead, perhaps there is one part of merit that can keep you alive, why not give alms, serve the gods, and make sacrifices to the fire gods, in this way you may gain great merit, what is the use of studying meditation? The path of renunciation to seek transcendence is very difficult, and it is not easy to subdue one's own mind.』 Mara praised me in this way with various words, and the Bodhisattva then replied to him with subtle words, skillfully: 『Mara, you are truly too indulgent, you are running around in the world for your own benefit, I will not seek even a tiny bit of the merits you pursue. If you want to seek merit, how can you say such things? I view the pain of death as I view life, without the slightest fear. Even if all beings were to perish, my mind would not waver for a moment, now I will build a bridge to cross the sea of desire, diligently and bravely practicing the Brahmacharya. Just as a strong wind can dry up all the rivers in the world, how much more so the fluids and blood in my body, will they not dry up? When the marrow and fat are depleted first, then the skin and flesh will dry up, the flesh will disappear, the skin will stand, and the strength will be weak, at this time the mind can attain tranquility and stability, and the only way to increase all diligence is to enter the gate of Samadhi. I now want to practice this asceticism, hoping to reach the supreme enlightenment, so I will not be stingy with my life, you should know that my heart is pure. My heart has this sincerity, my wisdom is very firm, and there is no one in the world who can stop my diligence.』

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。 我寧為死奪命休，　　不用長年在家活， 丈夫寧當鬥戰死，　　終不命在為他降。 健兒既能降伏他，　　降已更復何所畏， 唯健能破諸怨敵，　　我當不久降汝魔。 汝軍第一是欲貪，　　第二名為不歡喜， 第三飢渴寒熱等，　　愛著是名第四軍， 第五即彼睡及眠，　　驚怖恐畏是第六， 第七是于狐疑惑，　　瞋恚忿怒第八軍， 競利及爭名第九，　　愚癡無知是第十， 自譽矜高第十一，　　十二恒常毀他人。 波旬汝等眷屬然，　　軍馬悉皆行黑暗， 其有墮此惡行者，　　是彼沙門婆羅門， 汝軍恒常行世間，　　迷惑一切天人類。 我今見汝彼軍馬，　　以妙智慧嚴勝兵， 悉能降伏使無餘，　　盡破于汝大軍眾， 猶如水破壞瓶器，　　消散汝軍亦復然。 我心正念安如山，　　智慧方便皆成就， 無放逸心而行行，　　汝何能得我瑕疵。」』

「爾時，菩薩復作如是思惟念言：『若有沙門及婆羅門，過去世時，求自利故，受于大苦，或心不喜，或復身心悉皆不喜，如是所受，彼諸沙門及婆羅門，不過此苦。如我今求自利益故，今受於此身意及心不喜等苦，若復來世有諸沙門及婆羅門，為自利故，所受身心一切苦時，不過於此。如我今求自利益故身心受苦，唯未證得上人之法，未得知見，未證增益，更復何道而取菩提？』菩薩更復如是思惟：『我念昔在父王宮內，觀作田時，值一涼冷閻浮樹蔭，我見彼已，坐彼蔭下，舍離一切諸欲染心，厭薄一切不善之法，起分別心，樂於寂定而生喜樂，證得初禪。我今可還念彼禪定，此路應向菩提之道。』菩薩如是思惟念已，如法正觀，一心而入彼之寂定，望因此道至於菩提。即說偈言：

「『此法既非是離欲，　　亦復非正趣菩提， 又非解脫之勝因，　　但是身心之苦本。 若我於今欲修學，　　應當如昔觀作田， 坐彼閻浮樹下蔭，　　離染獲證四禪定。』

「爾時，菩薩復作如是思惟念言：『彼之樂者，唯遠諸欲及不善法，我今豈可不知彼樂，我今乃可證彼樂故，為欲成就一切知見

現代漢語譯本 我寧願爲了奪取生命而死，也不願長年在家茍活。 丈夫寧願戰死沙場，也絕不屈服投降。 勇士既然能夠降伏敵人，降伏之後又有什麼可畏懼的呢？ 只有勇士才能摧毀所有仇敵，我將很快降伏你這個魔頭。 你的軍隊第一是貪慾，第二是不歡喜， 第三是飢渴寒冷等，愛戀執著是第四軍， 第五是睡眠和昏睡，驚恐畏懼是第六， 第七是猶豫不決，嗔恨憤怒是第八軍， 爭奪利益和名聲是第九，愚癡無知是第十， 自我讚美和驕傲是第十一，第十二是經常詆譭他人。 波旬啊，你和你的眷屬，軍隊都行走在黑暗之中， 那些墮入這種惡行的人，就是那些沙門和婆羅門。 你的軍隊經常在世間活動，迷惑一切天人和人類。 我現在看到你的軍隊，用精妙的智慧作為強大的武器， 完全能夠降伏他們，使他們無所遁形，徹底摧毀你的大軍， 就像水破壞瓶子一樣，你的軍隊也會消散。 我的心正念堅定如山，智慧和方便都已成就， 以不放逸的心精進行動，你又怎麼能找到我的瑕疵呢？』

『那時，菩薩又這樣思考：『如果有沙門和婆羅門，在過去世爲了自己的利益，承受巨大的痛苦，或者心中不悅，或者身心都不悅，他們所承受的痛苦，不會超過這些。如果我今天爲了自己的利益，承受身心不悅的痛苦，那麼未來世如果有沙門和婆羅門，爲了自己的利益，所承受的身心一切痛苦，也不會超過這些。我今天爲了自己的利益而身心受苦，只是還沒有證得上人之法，沒有獲得知見，沒有證得增益，還有什麼其他道路可以獲得菩提呢？』菩薩又這樣思考：『我記得以前在父王的宮殿里，觀看耕田的時候，遇到一棵涼爽的閻浮樹蔭，我看到它后，坐在樹蔭下，捨棄一切慾望的染污之心，厭惡一切不善之法，生起分別心，樂於寂靜而生喜樂，證得了初禪。我現在可以回憶起那種禪定，這條路應該通向菩提之道。』菩薩這樣思考之後，如法正觀，一心進入那種寂靜的禪定，希望通過這條道路達到菩提。於是說了偈語：

『這種方法既不是遠離慾望，也不是真正通向菩提， 也不是解脫的殊勝原因，只是身心痛苦的根源。 如果我現在想要修學，應當像以前觀看耕田時一樣， 坐在閻浮樹的樹蔭下，遠離染污，獲得四禪定。』

『那時，菩薩又這樣思考：『那種快樂，只是遠離各種慾望和不善之法，我怎麼能不知道那種快樂呢？我現在可以證得那種快樂，爲了成就一切知見』

English version I would rather die fighting for life than live a long life at home. A husband would rather die in battle than surrender and live. Since a brave warrior can subdue the enemy, what is there to fear after subduing them? Only the brave can destroy all enemies, and I will soon subdue you, demon. Your army's first is greed, the second is displeasure, The third is hunger, thirst, cold, and heat, and attachment is the fourth army, The fifth is sleep and drowsiness, the sixth is fear and terror, The seventh is indecision, and anger and rage are the eighth army, Competing for profit and fame is the ninth, and ignorance is the tenth, Self-praise and arrogance are the eleventh, and the twelfth is constantly slandering others. Mara, you and your retinue, your armies all walk in darkness, Those who fall into these evil deeds are those shramanas and brahmins. Your army constantly operates in the world, confusing all gods and humans. Now I see your army, using exquisite wisdom as powerful weapons, I can completely subdue them, leaving them nowhere to hide, and completely destroy your great army, Just as water destroys a bottle, your army will also dissipate. My mind is steadfast like a mountain, wisdom and skillful means are all accomplished, I act with a non-negligent mind, how can you find fault with me?』

『At that time, the Bodhisattva thought again: 『If there were shramanas and brahmins in the past who, for their own benefit, endured great suffering, or were displeased in their hearts, or were displeased in both body and mind, the suffering they endured would not exceed these. If I today, for my own benefit, endure the suffering of displeasure in body and mind, then in the future, if there are shramanas and brahmins who, for their own benefit, endure all the suffering of body and mind, it will not exceed these. I am suffering in body and mind for my own benefit, but I have not yet attained the Dharma of the superior person, have not gained knowledge and insight, and have not attained increase. What other path is there to attain Bodhi?』 The Bodhisattva thought again: 『I remember when I was in my father's palace, watching the plowing of the fields, I encountered the cool shade of a jambu tree. After seeing it, I sat under the shade, abandoning all defiled thoughts of desire, detesting all unwholesome dharmas, generating discriminating thoughts, delighting in tranquility and generating joy, and attaining the first dhyana. Now I can recall that dhyana, this path should lead to the path of Bodhi.』 After thinking this, the Bodhisattva observed correctly according to the Dharma, and with one mind entered that tranquil dhyana, hoping to reach Bodhi through this path. Then he spoke a verse:

『This method is neither detachment from desire, nor does it truly lead to Bodhi, Nor is it the superior cause of liberation, but rather the root of suffering in body and mind. If I want to practice now, I should be like when I watched the plowing of the fields, Sitting under the shade of the jambu tree, free from defilement, and attain the four dhyanas.』

『At that time, the Bodhisattva thought again: 『That joy is only the absence of various desires and unwholesome dharmas. How can I not know that joy? Now I can attain that joy, in order to accomplish all knowledge and insight』

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。』菩薩更復如是思惟：『我欲成就知見樂者，應得生樂，但我羸瘦無有氣力，豈可以身瘦無力故，能得彼樂？我今可為身求力故，而食粗食，或復煮豆，或䴵或麨，或油或酥而涂此身，然後求于暖水澡浴。』

「爾時菩薩語彼侍者婆羅門言：『提婆仁者！我從今更不用如前飲食活命，我意欲求勝於此食，食以活命。或飲食麨䴵煮豆等，或酥油脂欲涂此身，及暖水浴。汝能為我辦此事不？』是時提婆白菩薩言：『我今無有如是諸事，又我家貧，不能堪辦此等諸物，兼復我今若即與仁，亦未卒得，仁但立誓，我當爲仁方便求覓。』菩薩問言：『汝今令我作於何誓？』是時提婆白菩薩言：『若仁苦行訖了之時，得心願滿，仁于彼時，仁分法分，復至我家，當受我食。』菩薩報言：『如汝所愿。』

「爾時提婆婆羅門，聞菩薩如是印可其已，即便奉辭菩薩而去，還詣向彼斯那耶那婆羅門家，到已語彼婆羅門言：『仁者庶幾復樂法行，今此聚落相去不遠，有一沙門行大苦行，彼不食來年月淹久，今欲求食，或飯麨䴵酥脂蜜等，或復煮豆及涂身油，並須澡浴，仁者今可與彼辦之。』

「爾時，軍將斯那耶那婆羅門家，有於二女，一名難陀(隋言喜)，二名婆羅(隋言力)。然彼二女，極大端正，可喜無比，世間少雙。彼之二女，往昔曾聞，去此北方雪山之下，有一釋種聚落處所，名曰迦毗羅婆蘇都，彼城之內，有一釋王，名為凈飯，彼王第一最大夫人，名為摩耶，而彼夫人，生一太子，極甚端正，可喜絕殊，容貌非常，身黃金色，頭頂上圓，猶如傘蓋，鼻如鸚鵡，臂長至膝，一切身體，悉皆正等。諸根充備，猶如金象，具足三十二大人相，莊嚴其身，周匝而滿八十種好。時彼太子，既誕生已，將向相師婆羅門所佔看，其記云：『此太子若在家者，必當得作轉輪聖王，治四天下作大地主，是時具得七寶，正法治化世間；若捨出家，必成多陀阿伽度、阿羅呵、三藐三佛陀，名稱遠聞。』彼二女聞如此語已，早曾咨父，作如是言：『今者既聞，如是釋種，其子端正，可喜無雙，彼太子可作我夫主。』

「爾時，軍將斯那耶那，從彼提婆婆羅門邊，傳聞菩薩此訊息已，語二女言：『汝姊妹等，心願應成。所以者何？汝等今速往詣于彼最大沙門苦行之處

現代漢語譯本：菩薩又這樣思索：『我想要成就知見之樂，應當獲得安樂，但我現在如此羸弱，沒有力氣，難道能因為身體瘦弱無力，就能得到那種快樂嗎？我如今可以爲了身體求得力量，而吃粗糙的食物，或者煮豆子，或者吃麥粉，或者吃炒麵，或者用油或酥油塗抹身體，然後尋求用溫水洗浴。』 當時，菩薩對侍者婆羅門說：『提婆仁者！我從今以後不再像以前那樣飲食來維持生命，我想要尋求比這更好的食物來維持生命。或者吃麥粉、炒麵、煮豆等，或者用酥油、油脂塗抹身體，以及用溫水洗浴。你能為我辦到這些事嗎？』當時，提婆對菩薩說：『我現在沒有這些東西，而且我家貧窮，不能夠辦到這些東西，而且我現在即使立刻給你，也無法馬上得到，你只要立下誓言，我當爲你方便求取。』菩薩問道：『你現在要我立下什麼誓言？』當時，提婆對菩薩說：『如果仁者苦行結束之時，心願滿足，仁者到那時，將你所證悟的法分一部分，再到我家，接受我的供養。』菩薩回答說：『就如你所愿。』 當時，提婆婆羅門，聽到菩薩這樣認可之後，就告辭菩薩離去，回到斯那耶那婆羅門家，到了之後對婆羅門說：『仁者或許還喜歡修行，現在這個村落不遠的地方，有一位沙門在進行大苦行，他不吃東西已經很久了，現在想要尋求食物，或者米飯、麥粉、酥油、蜂蜜等，或者煮豆子以及塗抹身體的油，並且需要洗浴，仁者現在可以為他準備這些。』 當時，軍將斯那耶那婆羅門家，有兩個女兒，一個名叫難陀（隋朝時譯為喜），一個名叫婆羅（隋朝時譯為力）。這兩個女兒，極其端莊美麗，令人喜愛無比，世間少有。她們兩個女兒，以前曾經聽說，從這裡往北雪山之下，有一個釋迦種族的村落，名叫迦毗羅婆蘇都，那個城裡，有一位釋迦王，名叫凈飯，這位國王的第一大夫人，名叫摩耶，而這位夫人，生了一個太子，極其端莊美麗，令人喜愛非常，容貌非凡，身體是金黃色，頭頂是圓的，像傘蓋一樣，鼻子像鸚鵡，手臂長到膝蓋，一切身體，都非常端正。諸根完備，像金色的像一樣，具足三十二種大丈夫相，莊嚴他的身體，週身充滿八十種好。當時，這位太子，出生之後，被帶到相師婆羅門那裡占卜，相師預言說：『這位太子如果在家，必定會成為轉輪聖王，統治四天下，成為大地之主，那時會得到七寶，用正法治理世間；如果捨棄出家，必定會成就多陀阿伽度、阿羅呵、三藐三佛陀，名聲遠揚。』這兩個女兒聽到這樣的話之後，早就曾向父親請求，說：『現在既然聽說，這樣的釋迦種族，他們的兒子端莊美麗，令人喜愛無比，這位太子可以做我們的丈夫。』 當時，軍將斯那耶那，從提婆婆羅門那裡，聽到菩薩的訊息之後，對兩個女兒說：『你們姐妹的心願應該會實現。為什麼呢？你們現在趕快去那位大沙門苦行的地方。』

English version: The Bodhisattva further contemplated: 'I wish to achieve the joy of knowledge and insight, I should attain happiness, but I am now so weak and without strength. Can I possibly obtain that joy because my body is thin and powerless? I should now seek strength for my body, and eat coarse food, or boiled beans, or flour, or roasted flour, or apply oil or ghee to my body, and then seek a warm bath.' At that time, the Bodhisattva said to the attendant Brahmin: 'Deva, noble one! From now on, I will no longer sustain my life with food as before. I wish to seek food superior to this to sustain my life. Perhaps I will eat flour, roasted flour, boiled beans, etc., or apply ghee or oil to my body, and take a warm bath. Can you arrange these things for me?' At that time, Deva said to the Bodhisattva: 'I do not have these things now, and my family is poor, unable to provide these things. Moreover, even if I were to give them to you immediately, they cannot be obtained right away. You only need to make a vow, and I will find a way to obtain them for you.' The Bodhisattva asked: 'What vow do you want me to make?' At that time, Deva said to the Bodhisattva: 'If, when your ascetic practices are completed, your wish is fulfilled, at that time, you will share a portion of the Dharma you have realized, and come to my house again to receive my offerings.' The Bodhisattva replied: 'As you wish.' At that time, the Brahmin Deva, having heard the Bodhisattva's approval, took his leave and departed, returning to the house of the Brahmin Sīnāyana. Upon arriving, he said to the Brahmin: 'Noble one, perhaps you still enjoy practicing the Dharma. Not far from this village, there is a Shramana practicing great asceticism. He has not eaten for a long time, and now seeks food, such as rice, flour, ghee, honey, etc., or boiled beans, as well as oil for anointing his body, and he needs to bathe. Noble one, you can now prepare these things for him.' At that time, in the house of the military commander Sīnāyana, there were two daughters, one named Nanda (translated as 'Joy' in the Sui Dynasty), and the other named Bala (translated as 'Strength' in the Sui Dynasty). These two daughters were extremely beautiful and pleasing, unparalleled in the world. These two daughters had previously heard that north of here, below the snowy mountains, there was a Shakya clan village called Kapilavastu. In that city, there was a Shakya king named Suddhodana, and this king's first and greatest wife was named Maya. This wife gave birth to a prince, who was extremely handsome and pleasing, with an extraordinary appearance, a golden body, a round head like an umbrella, a nose like a parrot, arms reaching to his knees, and all his limbs were perfectly proportioned. His faculties were complete, like a golden elephant, possessing the thirty-two marks of a great man, adorning his body, and fully endowed with the eighty minor marks. At that time, after this prince was born, he was taken to a Brahmin soothsayer for divination. The soothsayer predicted: 'If this prince remains at home, he will surely become a Chakravartin king, ruling the four continents, becoming the lord of the earth. At that time, he will obtain the seven treasures and govern the world with the righteous Dharma. If he renounces the world and becomes a monk, he will surely become a Tathagata, Arhat, Samyaksambuddha, and his name will be widely known.' After hearing these words, the two daughters had long since requested their father, saying: 'Now that we have heard of this Shakya clan, whose son is so handsome and pleasing, this prince can be our husband.' At that time, the military commander Sīnāyana, having heard the news of the Bodhisattva from the Brahmin Deva, said to his two daughters: 'Your sisters' wishes should be fulfilled. Why? You should now quickly go to the place where that great Shramana is practicing asceticism.'

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。何以故？汝至彼已，請彼沙門佈施及食，尊重供養，奉油並酥以用涂身，然後別供暖水澡浴。如是因緣，后應得成汝等心願。』

「爾時，軍將二女聞父如是敕已，將於家常所有之食及油酥等，至於菩薩苦行之處。到已頂禮于菩薩足，將所赍食，奉上菩薩，作如是言：『大善尊者！愿食於我此所奉食。』

「爾時菩薩從彼二女受于食已，隨意而食，取酥及油，涂摩其身，然後暖水以用澡浴。是時菩薩，以彼油酥，用涂摩身，各隨毛孔，悉入其體。譬如土聚，或復疏沙瀉酥及油，悉皆浸入，並不復現。如是如是，菩薩身體，所涂酥油，皆悉入盡，並不復現。菩薩是時猶未得複本形身相。

「爾時菩薩飯食已訖，告彼二女，作如是言：『汝姊妹等！藉此功德，欲求何愿？』時彼二女白菩薩言：『大善尊者！我等昔聞有一釋種，生一太子，可喜端正，世所無雙，我願彼人作於我夫。』菩薩報言：『汝姊妹等！我即是彼釋種太子，我從今去，愿不更受五欲之樂，我于當來，欲成就阿耨多羅三藐三菩提，愿欲轉于無上法輪。』

「是時彼女姊妹二人聞此語已，白菩薩言：『大聖仁者！此事若然，仁者必定得成於彼阿耨多羅三藐三菩提，成已當至我等之家，愿見我等，我等當爲尊者作于聲聞弟子。』

「菩薩復報彼二女言：『如是如是，如汝姊妹二人所愿。』從此已去，彼之二女日別送食以與菩薩，並將酥油，先以涂摩菩薩之身，然後別將暖水洗浴菩薩身體，乃至漸漸，令菩薩複本身飾相。

「爾時菩薩告彼二女，作如是言：『汝姊妹等！從今已去，莫作別意，將息身法，但送我食。何以故？我從今後，我若當共女人身根兩相觸者，無有是處。我意不樂，我意不然。』

「是時有一牧羊之子見於菩薩，以苦行故，身大瘦損，彼羊子見菩薩如是大精勤苦，向于菩薩心生歡喜，即便長跪白菩薩言：『大聖尊者！我今意欲承事尊者供養尊重，未審尊者納受已不？』菩薩報言：『若知時者，汝欲所作，如是早辦。』時彼羊子，即為菩薩，涂摩身體，將羊乳汁，奉上菩薩，以用為食。又為菩薩折尼拘陀大樹之枝，插於地上，作于蔭涼。時，彼所折尼拘陀枝，因以菩薩威神力故，即從地生，更著枝柯葉花子等，皆悉具足。時人見之，喚彼樹為羊子所種尼拘陀樹

『為什麼呢？你到了那裡之後，請那些沙門佈施食物，尊重供養他們，奉上油和酥油用來塗抹身體，然後另外供上熱水洗澡。因為這樣的因緣，之後你們的心願應該能夠實現。』 『那時，軍將的兩個女兒聽了父親這樣的囑咐后，就帶著家裡常有的食物和油酥等，到了菩薩苦行的地方。到了之後，她們頂禮菩薩的腳，將帶來的食物奉獻給菩薩，這樣說道：『大善尊者！希望您食用我們奉上的食物。』 『那時，菩薩從那兩個女兒手中接過食物后，隨意地吃了，取了酥油和油，塗抹自己的身體，然後用熱水洗澡。這時，菩薩用那些油酥塗抹身體，都隨著毛孔進入了身體。譬如土堆，或者疏鬆的沙子，倒入酥油和油，都會全部浸入，不再顯現。像這樣，菩薩身體所涂的酥油，都全部進入體內，不再顯現。菩薩這時仍然沒有恢復原來的身形相貌。 『那時，菩薩吃完飯後，告訴那兩個女兒，這樣說道：『你們姐妹！憑藉這個功德，想要求什麼願望？』那時，那兩個女兒對菩薩說：『大善尊者！我們以前聽說有一個釋迦種族，生了一個太子，可愛端正，世上無雙，我們希望那個人做我們的丈夫。』菩薩回答說：『你們姐妹！我就是那個釋迦太子，我從今以後，發願不再享受五欲之樂，我將來想要成就阿耨多羅三藐三菩提，想要轉動無上的法輪。』 『那時，那兩個姐妹聽了這話后，對菩薩說：『大聖仁者！如果真是這樣，您必定能夠成就阿耨多羅三藐三菩提，成就之後，請到我們家來，希望見到我們，我們願意做您的聲聞弟子。』 『菩薩又回答那兩個女兒說：『是的，是的，就像你們姐妹二人所希望的那樣。』從那以後，那兩個女兒每天都送食物給菩薩，並且帶著酥油，先用來塗抹菩薩的身體，然後另外用熱水給菩薩洗澡，直到漸漸地，讓菩薩恢復了原來的身形相貌。 『那時，菩薩告訴那兩個女兒，這樣說道：『你們姐妹！從今以後，不要有別的想法，保養身體，只送我食物就好。為什麼呢？我從今以後，如果再和女人的身體根部互相接觸，是絕對不可能的。我心裡不喜歡，我心裡不願意。』 『那時，有一個牧羊的孩子看到菩薩，因為苦行的緣故，身體非常瘦弱，那個牧羊的孩子看到菩薩如此精勤苦行，對菩薩心生歡喜，就長跪著對菩薩說：『大聖尊者！我現在想要侍奉您，供養尊重您，不知道尊者是否接受？』菩薩回答說：『如果知道時機，你想要做的，就早點辦吧。』那時，那個牧羊的孩子，就為菩薩塗抹身體，將羊奶奉獻給菩薩，用來作為食物。又為菩薩折下尼拘陀大樹的樹枝，插在地上，作為陰涼。當時，那所折的尼拘陀樹枝，因為菩薩的威神力，就從地上生長出來，又長出枝條、葉子、花朵和果實等，都全部具備。當時的人們看到后，稱那棵樹為羊子所種的尼拘陀樹。

'Why is that? When you arrive there, ask those ascetics for alms and food, respect and venerate them, offer them oil and ghee to anoint their bodies, and then provide them with warm water for bathing. Because of these causes and conditions, your wishes should be fulfilled later.' 'At that time, the two daughters of the general, having heard their father's instructions, took the usual food and ghee from their home and went to the place where the Bodhisattva was practicing asceticism. Upon arriving, they bowed at the Bodhisattva's feet, presented the food they had brought, and said, 'Great Venerable One! May you eat this food that we offer.' 'At that time, the Bodhisattva received the food from the two daughters, ate as he pleased, took the ghee and oil, anointed his body, and then bathed with warm water. At this time, the Bodhisattva used the ghee to anoint his body, and it all entered his body through his pores. Just as a pile of earth or loose sand, when ghee and oil are poured on it, will all be absorbed and no longer visible, so too, the ghee and oil that the Bodhisattva applied to his body all entered and were no longer visible. At this time, the Bodhisattva had still not regained his original form and appearance.' 'At that time, after the Bodhisattva had finished eating, he said to the two daughters, 'Sisters! By virtue of this merit, what wish do you seek?' At that time, the two daughters said to the Bodhisattva, 'Great Venerable One! We have heard that a prince was born into the Shakya clan, handsome and unparalleled in the world, and we wish that he would be our husband.' The Bodhisattva replied, 'Sisters! I am that Shakya prince. From now on, I vow not to indulge in the pleasures of the five desires. In the future, I wish to attain Anuttara-samyak-sambodhi and turn the unsurpassed Dharma wheel.' 'At that time, the two sisters, having heard these words, said to the Bodhisattva, 'Great Sage! If this is so, you will surely attain Anuttara-samyak-sambodhi. After you have attained it, please come to our home, and we wish to see you. We will become your Shravaka disciples.' 'The Bodhisattva replied to the two daughters, 'Yes, yes, as you two sisters wish.' From then on, the two daughters sent food to the Bodhisattva every day, and they also brought ghee, first to anoint the Bodhisattva's body, and then they separately used warm water to bathe the Bodhisattva's body, until gradually, the Bodhisattva regained his original form and appearance.' 'At that time, the Bodhisattva said to the two daughters, 'Sisters! From now on, do not have any other intentions. Take care of your bodies and just send me food. Why is that? From now on, if I were to have any physical contact with a woman's body, it would be impossible. My mind does not desire it, my mind does not want it.' 'At that time, a shepherd boy saw the Bodhisattva, whose body was very emaciated due to his ascetic practices. The shepherd boy, seeing the Bodhisattva's great diligence in asceticism, felt joy in his heart and knelt down before the Bodhisattva, saying, 'Great Venerable One! I now wish to serve you, to offer you respect and veneration. I do not know if you will accept it?' The Bodhisattva replied, 'If you know the right time, do what you wish to do as soon as possible.' At that time, the shepherd boy anointed the Bodhisattva's body, offered him goat's milk as food, and also broke off a branch of a banyan tree and planted it in the ground to provide shade. At that time, the broken banyan branch, due to the Bodhisattva's spiritual power, immediately grew from the ground, with branches, leaves, flowers, and fruits, all complete. When people saw it, they called that tree the banyan tree planted by the shepherd boy.'

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「爾時菩薩食粗食時，彼五仙人共相謂言：『悉達太子，今已失禪，復其本性，何況不失於持戒也？此今成是懈怠之人，不得寂定，心生憒亂。』彼等如是平量訖已，于菩薩邊生疲倦心、誹謗之心，舍離菩薩而別他行。漸至向于波羅㮈國，入鹿野園，而修禪定。而有偈說：

「『彼等苦行五仙人，　　見於菩薩啖粗食， 謂言無有禪定行，　　放逸自養五大身。』

佛本行集經向菩提樹品第三十上

「爾時，菩薩欲求于彼粗食之時，止欲令身少得氣力。當於是時，而彼善生村主之女，從初始見菩薩已來，起于彼日，為菩薩作佈施熟食並及器皿，若佈施他。或復於前，未至日中，若見沙門若婆羅門乞食來者，所乞熟食並及食器，而悉佈施，復心口唸如是之愿：『藉此施食所有功德，回施於彼釋種大子所苦行者，愿令成就早得諸通，愿速成就菩提妙果，愿令苦行如心所愿，悉具足滿。』如是佈施行食並器經過六年。

「爾時，菩薩六年既滿，至春二月十六日時，內心自作如是思惟：『我今不應將如是食食已，而證阿耨多羅三藐三菩提。我今更從阿誰邊求美好之食？誰能與我如彼美食，令我食已，即便證取阿耨多羅三藐三菩提。』時菩薩心作于如是思惟之時，有一天子知菩薩心如是思惟，速往詣于善生村主二女之邊，至彼處已，即告之言：『汝善生女！汝若知時，菩薩今欲求好美食，菩薩今須最上美食，食美食已，然後欲證阿耨多羅三藐三菩提。汝等今可為彼備辦足十六分妙好乳糜。』

「是時善生村主二女，聞于彼天如是告已，歡喜踴躍，遍滿其體不能自勝。速疾集聚一千牸牛，而𤛓乳取，轉更將飲五百牸牛，更別日𤛓此五百牛，轉持乳將飲於二百五十牸牛，後日𤛓此二百五十牸牛之乳，還更飲百二十五牛，後日𤛓此一百二十五牸牛乳，飲六十牛，後日𤛓此六十牛乳，飲三十牛，後日𤛓此三十牛乳，飲十五牛，後日𤛓此十五牛乳，著於一分凈好粳米，為于菩薩煮上乳糜。其彼二女煮乳糜時，現種種相。或復出于滿花瓶相，或現功德河水淵相，或時現於萬字之相，或現功德千輻輪相，或復現于斛領牛相，或現象王龍王之相，或現魚相，或時復現大丈夫相，或復現于帝釋形相，或時有現梵王形相

現代漢語譯本：當時，菩薩吃粗食的時候，那五個仙人互相說道：『悉達太子現在已經失去了禪定，恢復了本性，更何況不會失去持戒呢？他現在成了懈怠的人，不能入定，心生煩亂。』他們這樣評論之後，對菩薩產生了厭倦和誹謗之心，便捨棄菩薩，各自離去。他們逐漸前往波羅奈國，進入鹿野苑，在那裡修習禪定。有一首偈頌說： 『那五個苦行的仙人，看見菩薩吃粗食，就說他沒有禪定修行，放縱自己，養著這五大之身。』 《佛本行集經》向菩提樹品第三十上 當時，菩薩想要吃粗食的時候，只是想讓身體稍微恢復一些力氣。就在這時，善生村主之女，從最初見到菩薩開始，每天都為菩薩佈施熟食和器皿，如果佈施給其他人，或者在中午之前，如果看到有沙門或婆羅門來乞食，就把所乞的熟食和器皿都佈施出去，並且在心中默默發願：『愿以此佈施食物的所有功德，迴向給那位苦行的釋迦太子，愿他早日成就神通，愿他早日成就菩提妙果，愿他的苦行如他所愿，都圓滿具足。』就這樣佈施食物和器皿經過了六年。 當時，菩薩六年期滿，到了春季二月十六日的時候，內心自忖：『我現在不應該吃這樣的食物，就證得阿耨多羅三藐三菩提。我現在應該向誰求取美好的食物呢？誰能給我像那樣的美食，讓我吃過之後，就能證得阿耨多羅三藐三菩提呢？』當菩薩心中這樣思惟的時候，有一位天子知道菩薩心中所想，就迅速前往善生村主的兩個女兒那裡，到了那裡之後，就告訴她們說：『善生之女！你們如果知道時機，菩薩現在想要美好的食物，菩薩現在需要最上等的美味，吃了美味之後，然後想要證得阿耨多羅三藐三菩提。你們現在可以為他準備足夠十六份的美味乳糜。』 當時，善生村主的兩個女兒，聽到那位天子這樣說之後，歡喜雀躍，全身充滿了喜悅，不能自已。她們迅速聚集了一千頭母牛，擠出牛奶，然後又用這些牛奶餵養五百頭母牛，再另外一天擠這五百頭母牛的奶，再用這些牛奶餵養二百五十頭母牛，后一天擠這二百五十頭母牛的奶，再餵養一百二十五頭母牛，后一天擠這一百二十五頭母牛的奶，餵養六十頭母牛，后一天擠這六十頭母牛的奶，餵養三十頭母牛，后一天擠這三十頭母牛的奶，餵養十五頭母牛，后一天擠這十五頭母牛的奶，放入一份乾淨的粳米，為菩薩煮上等的乳糜。她們兩個女兒煮乳糜的時候，出現了種種瑞相。有時出現滿瓶鮮花的景象，有時出現功德河水深淵的景象，有時出現萬字紋的景象，有時出現功德千輻輪的景象，有時出現斛領牛的景象，有時出現象王龍王的景象，有時出現魚的景象，有時又出現大丈夫的景象，有時又出現帝釋的景象，有時又出現梵王的景象。

English version: At that time, when the Bodhisattva was eating coarse food, the five ascetics said to each other: 'Prince Siddhartha has now lost his meditation and returned to his original nature, let alone not losing his precepts? He has now become a lazy person, unable to enter samadhi, and his mind is disturbed.' After they had judged in this way, they developed feelings of weariness and slander towards the Bodhisattva, and they abandoned the Bodhisattva and went their separate ways. They gradually went to the country of Varanasi, entered the Deer Park, and practiced meditation there. There is a verse that says: 'Those five ascetic practitioners, seeing the Bodhisattva eating coarse food, said that he had no meditative practice, indulged himself, and nourished his five great bodies.' From the 'Chapter on Approaching the Bodhi Tree' of the 'Buddha's Deeds Collection Sutra', Thirtieth Part, Volume One At that time, when the Bodhisattva wanted to eat coarse food, he only wanted to regain some strength in his body. At that time, the daughter of the village chief of Good Birth, from the first time she saw the Bodhisattva, had been offering cooked food and utensils to the Bodhisattva every day. If she gave them to others, or before noon, if she saw a Shramana or Brahmin coming to beg for food, she would give away the cooked food and utensils that were begged for, and she would silently make a vow in her heart: 'May all the merits of this offering of food be dedicated to that ascetic Shakya prince, may he soon achieve supernatural powers, may he soon achieve the wonderful fruit of Bodhi, may his ascetic practice be as he wishes, and may it be completely fulfilled.' In this way, she offered food and utensils for six years. At that time, when the Bodhisattva's six years were completed, on the sixteenth day of the second month of spring, he thought to himself: 'I should not attain Anuttara-samyak-sambodhi by eating such food. From whom should I now seek delicious food? Who can give me such delicious food that, after eating it, I can attain Anuttara-samyak-sambodhi?' When the Bodhisattva was thinking in this way, a Deva, knowing what the Bodhisattva was thinking, quickly went to the two daughters of the village chief of Good Birth. When he arrived there, he told them: 'Daughters of Good Birth! If you know the time, the Bodhisattva now wants delicious food, the Bodhisattva now needs the most excellent food, and after eating the delicious food, he wants to attain Anuttara-samyak-sambodhi. You can now prepare sixteen portions of delicious milk porridge for him.' At that time, the two daughters of the village chief of Good Birth, after hearing what the Deva said, were overjoyed, and their bodies were filled with joy, unable to contain themselves. They quickly gathered a thousand cows, milked them, and then used that milk to feed five hundred cows. On another day, they milked these five hundred cows, and then used that milk to feed two hundred and fifty cows. On the next day, they milked these two hundred and fifty cows, and then fed one hundred and twenty-five cows. On the next day, they milked these one hundred and twenty-five cows, and fed sixty cows. On the next day, they milked these sixty cows, and fed thirty cows. On the next day, they milked these thirty cows, and fed fifteen cows. On the next day, they milked these fifteen cows, and put it with a portion of clean rice to cook the best milk porridge for the Bodhisattva. When the two daughters were cooking the milk porridge, various auspicious signs appeared. Sometimes, there was the appearance of a vase full of flowers, sometimes there was the appearance of a deep pool of the river of merit, sometimes there was the appearance of the swastika symbol, sometimes there was the appearance of the thousand-spoked wheel of merit, sometimes there was the appearance of a bull with a yoke, sometimes there was the appearance of an elephant king and a dragon king, sometimes there was the appearance of a fish, sometimes there was the appearance of a great man, sometimes there was the appearance of Indra, and sometimes there was the appearance of Brahma.

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。或復現出乳糜向上涌沸，上至半多羅樹，須臾還下；或現乳糜向上，高至一多羅樹，訖已還下；或現出高一丈夫狀，還入彼器，無有一渧離於彼器而落余處。煮乳糜時，別有一善解海算數占相師，來至彼之處，見其乳糜出現如是諸種相貌，善占觀已，作如是語：『希有希有！是誰得此乳糜而食？彼人食已，不久而證甘露妙藥。』

「爾時菩薩至於二月二十三日，于晨朝時，齊整著衣，欲向優婁頻蠡聚落而行乞食，漸漸至於難提迦村。至彼村已，在村主家大門之外默然而立，欲求食故。是時善生村主之女，見於菩薩在其門邊默然求食，見已即便取一金缽，盛貯安置和蜜乳糜，滿其缽中，自手執持，向菩薩前，到已即住白菩薩言：『唯愿尊者！受我此缽和蜜乳糜，憐愍我故。』

「爾時菩薩見彼乳糜調和于蜜，內心如是思惟念言：『我今得好封瘡之藥，是故我今應須強發精進之行，欲證甘露及正法故。又我久來失此法體及是法行，今日應須生道路故，我今發是誓願之相，我辦是意，如我今日此所和蜜功德乳糜，依時奉持摶食之食，依法食已，我應須度死命鬼界，伏彼死命鬼軍之眾，度于彼岸。』

「菩薩如是思惟念已，受彼乳糜，而問善生村主女言：『姊善仁者！我若食此乳糜訖后，將此缽器，付囑與誰？』善生女言：『付與仁者！』菩薩復言：『我如是器，無有用處。』善生女言：『仁者隨意思念所作，又我從來佈施他食，恒常備辦並器佈施。』

「爾時，菩薩受彼食已，從於優婁頻蠡聚落正念而出，安庠漸至尼連河岸。到已即便持所得食，安置一邊清凈之地，脫衣入彼河中澡浴，除身熱氣。菩薩澡浴身體之時，虛空諸天，以天種種微妙香末和彼水雨，種種雜下雨於水上。

「爾時彼處尼連禪河，以諸末香種種眾花彌滿水上，合雜而流。是時菩薩，于彼水中既澡浴已，取其袈裟，於水中濯出捩曬乾，著于體上，欲渡彼水，波流湍疾，身體尪羸，不能得越，兼復六年精勤苦行，身力劣弱，不能得濟彼河之岸。

「爾時，彼河有一大樹名頞誰那(隋言今者)，彼樹之神，名柯俱婆(隋言小峰)，住依彼樹。時彼樹神，以諸瓔珞莊嚴之臂，引向菩薩。是時菩薩，執樹神手，得渡彼河

現代漢語譯本：有時會顯現出乳糜向上涌沸，升到半棵多羅樹的高度，片刻后又落回；有時會顯現乳糜向上，升到一棵多羅樹的高度，之後又落回；有時會顯現出像一個成年男子的高度，然後又回到容器中，沒有一滴離開容器而落在其他地方。在煮乳糜的時候，有一位精通海算數和占卜的相師來到那裡，看到乳糜出現各種這樣的景象，他仔細觀察后，說道：『稀有啊，稀有！是誰能得到這乳糜並食用？那人吃下後，不久就會證得甘露妙藥。』 那時，菩薩在二月二十三日的早晨，整理好衣服，準備前往優婁頻蠡村落乞食，漸漸來到難提迦村。到達村子后，他在村長家的大門外默默站立，想要乞食。這時，善生村長的女兒看到菩薩在她家門邊默默求食，便取出一個金缽，盛滿調和了蜂蜜的乳糜，親自拿著，走到菩薩面前，停下來說道：『愿尊者接受我這缽調和了蜂蜜的乳糜，憐憫我吧。』 那時，菩薩看到那乳糜調和了蜂蜜，心中這樣思量：『我現在得到了治療瘡口的良藥，所以我現在應該更加努力精進修行，想要證得甘露和正法。而且我很久以來失去了這法體和法行，今天應該開闢道路，所以我現在發下這個誓願：我一定要達成這個目標，就像我今天所得到的這調和了蜂蜜的功德乳糜，按時食用，依法食用后，我應該要度過死命鬼界，降伏死命鬼軍，到達彼岸。』 菩薩這樣思量后，接受了乳糜，問善生村長的女兒說：『姊姊，善人，我如果吃完這乳糜后，要把這缽交給誰呢？』善生女說：『交給仁者您吧！』菩薩又說：『我用不上這樣的器皿。』善生女說：『仁者您隨意處置，而且我一直以來佈施食物，都常備有器皿一起佈施。』 那時，菩薩接受了食物后，從優婁頻蠡村落正念而出，安詳地走到尼連河岸。到達后，他把得到的食物放在一旁乾淨的地方，脫下衣服進入河中洗浴，去除身上的熱氣。菩薩洗浴身體的時候，虛空中的諸天，用各種微妙的香末和水一起降雨，各種各樣的雜花也降落在水面上。 那時，尼連禪河被各種香末和各種鮮花覆蓋，混合著流動。這時，菩薩在水中洗浴完畢后，拿起袈裟，在水中洗滌后擰乾，穿在身上，想要渡過河水，但河水湍急，身體又虛弱，無法渡過，加上六年精勤苦行，身體虛弱，無法到達對岸。 那時，河邊有一棵大樹名叫頞誰那（隋朝時稱為今者），樹神名叫柯俱婆（隋朝時稱為小峰），住在樹上。當時，樹神用裝飾著瓔珞的手臂，拉向菩薩。這時，菩薩抓住樹神的手，得以渡過河。

English version: Sometimes, the milk porridge would appear to surge upwards, reaching half the height of a tala tree, and then quickly recede; sometimes, the milk porridge would appear to rise up to the height of a tala tree, and then fall back down; sometimes, it would appear to rise to the height of a grown man, and then return to the container, without a single drop leaving the container and falling elsewhere. While the milk porridge was being cooked, a master of sea calculation and divination came to that place. Seeing the milk porridge manifesting in such various forms, he carefully observed and said: 'How rare, how rare! Who will obtain and eat this milk porridge? That person, after eating it, will soon attain the nectar of wondrous medicine.' At that time, on the morning of the twenty-third day of the second month, the Bodhisattva, having tidied his robes, prepared to go to the village of Uruvilva to beg for food, gradually reaching the village of Nandika. Upon arriving at the village, he stood silently outside the gate of the village chief's house, desiring to beg for food. At this time, the daughter of the village chief, Sudatta, saw the Bodhisattva silently seeking food at her gate. She immediately took a golden bowl, filled it with milk porridge mixed with honey, and holding it in her own hands, went before the Bodhisattva, stopped, and said to the Bodhisattva: 'May the Venerable One accept this bowl of milk porridge mixed with honey, out of compassion for me.' At that time, the Bodhisattva, seeing that the milk porridge was mixed with honey, thought to himself: 'Now I have obtained a good medicine for healing wounds, therefore I should now strive even harder in my practice, desiring to attain the nectar and the true Dharma. Moreover, I have long lost this Dharma body and Dharma practice, and today I should open the path. Therefore, I now make this vow: I will accomplish this goal. Just as this milk porridge mixed with honey, which I have obtained today, is a meritorious food, I will eat it at the proper time, according to the Dharma. After eating it, I should cross the realm of the death-dealing ghosts, subdue the army of death-dealing ghosts, and reach the other shore.' After the Bodhisattva had thought in this way, he accepted the milk porridge and asked the daughter of the village chief, Sudatta: 'Sister, good person, if I finish eating this milk porridge, to whom should I give this bowl?' Sudatta said: 'Give it to you, Venerable One!' The Bodhisattva said again: 'I have no use for such a vessel.' Sudatta said: 'Venerable One, do as you please. Moreover, I have always prepared food and vessels together when giving alms.' At that time, after the Bodhisattva had accepted the food, he left the village of Uruvilva with mindfulness, and walked peacefully to the bank of the Nairanjana River. Upon arriving, he placed the food he had obtained in a clean place, took off his clothes, and entered the river to bathe, removing the heat from his body. As the Bodhisattva was bathing, the gods in the sky rained down various subtle fragrant powders and water, and various kinds of flowers fell upon the water. At that time, the Nairanjana River was filled with various fragrant powders and various flowers, flowing together. At this time, after the Bodhisattva had finished bathing in the water, he took his robe, washed it in the water, wrung it out, dried it, and put it on his body. He wanted to cross the river, but the current was swift, and his body was weak, unable to cross. Moreover, after six years of diligent ascetic practice, his body was feeble, and he could not reach the other shore of the river. At that time, there was a large tree by the river called Ashvattha (called 'Now' in the Sui Dynasty), and the tree spirit, named Kakubha (called 'Small Peak' in the Sui Dynasty), lived in the tree. At that time, the tree spirit, with arms adorned with necklaces, reached out to the Bodhisattva. At this time, the Bodhisattva grasped the hand of the tree spirit and was able to cross the river.

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。菩薩所浴河內香水，一切諸天各各分取，將還宮殿，以此功德吉祥水故，將灑自宮。

「爾時，彼河尼連禪主有一龍女，名尼連茶耶(隋言不寡)，從地踴出，手執莊嚴天妙筌提，奉獻菩薩。菩薩受已，即坐其上。坐其上已，取彼善生村主之女所獻乳糜，如意飽食，悉皆淨盡。菩薩既食彼乳糜已，緣過去世行檀福報業力熏故，身體相好，平復如舊，端正可喜，圓滿具足，無有缺減。

「爾時菩薩食彼糜訖，以金缽器，棄擲河中。時海龍王，生大希有奇特之心，復為菩薩難現世故，執彼金器，擬欲供養，將向自宮。是時天主釋提桓因，即化其身作金翅鳥，金剛寶嘴，從海龍邊奪取金缽，向忉利宮三十三天，恒自供養。於今彼處三十三天立節，名為供養菩薩金缽器節，從彼已來，至今不斷。

「爾時菩薩食糜已訖，從坐而起，安庠漸漸向菩提樹，彼之筌提其龍王女，還自收攝，將歸自宮，為供養故。而有偈說：

「『菩薩如法食乳糜，　　是彼善生女所獻， 食訖歡喜向道樹，　　決定欲證取菩提。』

佛本行集經卷第二十六

隋天竺三藏阇那崛多譯向菩提樹品中

「爾時，菩薩于河澡浴，食乳糜休身體光儀，平復如本，威力自在。安庠面向菩提樹時，作是行步，猶如往昔諸菩薩行，所謂漸漸調柔，行步意喜，來者隨施，行步安住。猶如須彌山王，巍巍而行，無恐畏行，不濁亂行，心知足行，不急疾行，不遲緩行，不蹶失行。兩足周正不相揩行，不相逼行，不星速行，不搖身行，安隱而行，清凈而行，精妙而行，無患害行，師子王行，大龍王行，大牛王行。如雁王行，如象王行，不恇怯行，無疑滯行，無怪誤行，廣寬博行，那羅延行，不觸地行，千輻相輪下地而行，以腳足指網縵所羅，甲如赤銅色澤而行，行步振遍大地而行，行步猶如大山谷響出聲而行。行步之時，有坑坎處皆悉平正，自然而行；地上所有土沙礫石，皆除而行；以足網縵放光明，觸罪類眾生，安住不動，善行而行；行步清凈，生妙蓮花，踏彼蓮花臺上而行；以往昔行凈善行故，而得此行。往昔諸佛，坐于師子高座之上，承行而行；心意牢固，如金剛行；閉塞一切諸趣稠林，堂堂而行；能為一切諸趣眾生，生安樂行

現代漢語譯本：菩薩沐浴的河水帶有香氣，諸天神各自取走一部分，帶回宮殿，用這吉祥的功德水灑在自己的宮殿里。 『當時，那尼連禪河的主人有一位龍女，名叫尼連茶耶（隋朝時譯為不寡），她從地裡涌出，手中拿著裝飾華麗的天妙筌提，奉獻給菩薩。菩薩接受后，就坐在上面。坐好后，他取用善生村主的女兒所獻的乳糜，如意地飽食，全部吃完。菩薩吃完乳糜后，因為過去世行佈施的福報業力熏習，身體的相好恢復如初，端正可喜，圓滿具足，沒有任何缺損。 『當時，菩薩吃完乳糜后，將金缽丟棄在河中。這時，海龍王生起非常稀有奇特的心，又爲了菩薩難得一見於世，就拿著那個金缽，想要供養，帶回自己的宮殿。這時，天主釋提桓因就化身為金翅鳥，用金剛寶嘴，從海龍那裡奪取了金缽，帶回忉利宮三十三天，一直供養。現在，忉利天三十三天設立節日，名為供養菩薩金缽的節日，從那時到現在，一直沒有中斷。 『當時，菩薩吃完乳糜后，從座位上起身，安詳地漸漸走向菩提樹，那位龍王女將筌提收回，帶回自己的宮殿，爲了供養。有一首偈頌說： 『菩薩如法吃乳糜，是善生女所奉獻，吃完歡喜向道樹，決定要證得菩提。』 《佛本行集經》卷第二十六 隋朝天竺三藏阇那崛多譯《向菩提樹品》中 『當時，菩薩在河中沐浴，吃完乳糜后，身體的光彩儀容，恢復如初，威力自在。安詳地面向菩提樹時，他的行走姿態，就像過去諸位菩薩一樣，所謂漸漸調柔，行走時心意歡喜，來者隨施，行走時安住。就像須彌山王一樣，巍峨地行走，沒有恐懼的行走，不渾濁的行走，內心知足的行走，不急促的行走，不遲緩的行走，不跌倒的行走。兩腳周正不互相摩擦的行走，不互相逼迫的行走，不快速的行走，不搖晃身體的行走，安穩的行走，清凈的行走，精妙的行走，沒有患害的行走，像獅子王一樣行走，像大龍王一樣行走，像大牛王一樣行走。像雁王一樣行走，像象王一樣行走，不怯懦的行走，不疑惑的行走，沒有怪異錯誤的行走，寬廣博大的行走，像那羅延一樣行走，不觸地的行走，千輻輪相的腳底踩在地上行走，腳趾間有網狀的紋路，指甲像赤銅色澤一樣行走，行走時震動大地行走，行走時像大山谷發出回聲一樣行走。行走時，有坑洼的地方都變得平坦，自然而然地行走；地上所有的泥土沙礫石頭，都被清除而行走；腳底的網狀紋路放出光明，觸及有罪的眾生，安住不動，善行而行走；行走時清凈，生出美妙的蓮花，踩在蓮花臺上行走；因為過去世行持清凈善行的緣故，而得到這樣的行走。過去諸佛，坐在獅子高座之上，承行而行走；心意牢固，像金剛一樣行走；閉塞一切諸趣的稠林，堂堂正正地行走；能為一切諸趣眾生，帶來安樂的行走。』

English version: The fragrant water in the river where the Bodhisattva bathed was taken by all the gods, each taking a portion back to their palaces, using this auspicious water of merit to sprinkle their own palaces. 'At that time, the lord of the Nairanjana River had a dragon daughter named Nairanjana (translated as 'Not Few' in the Sui Dynasty), who emerged from the ground, holding a beautifully adorned heavenly vessel, which she offered to the Bodhisattva. The Bodhisattva accepted it and sat upon it. After sitting, he took the milk porridge offered by the daughter of the village chief of Good Birth, and ate his fill, consuming it all. After the Bodhisattva had eaten the milk porridge, due to the karmic force of his past acts of giving, his physical marks and features returned to their original state, becoming handsome and pleasing, complete and without any deficiency. 'At that time, after the Bodhisattva had finished eating the porridge, he threw the golden bowl into the river. Then, the Dragon King of the Sea had a very rare and extraordinary thought, and also because the Bodhisattva was rarely seen in the world, he took the golden bowl, intending to make offerings and take it back to his palace. At that time, the Lord of the Gods, Shakra, transformed himself into a Garuda, with a vajra-like beak, and snatched the golden bowl from the sea dragon, taking it back to the Thirty-Three Heavens of Trayastrimsha, where it is constantly offered. Now, in the Thirty-Three Heavens, they have established a festival called the Festival of Offering the Golden Bowl of the Bodhisattva, which has continued uninterrupted from that time until now. 'At that time, after the Bodhisattva had finished eating the porridge, he rose from his seat and walked slowly and peacefully towards the Bodhi tree. The dragon king's daughter took back the vessel and returned to her palace, for the purpose of making offerings. There is a verse that says: 'The Bodhisattva ate the milk porridge according to the Dharma, which was offered by the daughter of Good Birth, after eating, he joyfully went towards the Bodhi tree, determined to attain Bodhi.' The Collection of the Buddha's Original Acts Sutra, Volume 26 Translated by the Tripitaka Master Jnanagupta of India during the Sui Dynasty, in the Chapter on 'Towards the Bodhi Tree' 'At that time, the Bodhisattva bathed in the river, and after eating the milk porridge, his body's radiance and appearance were restored to their original state, and his power was unrestrained. When he peacefully faced the Bodhi tree, his manner of walking was like that of the past Bodhisattvas, gradually becoming gentle, his mind joyful as he walked, giving to those who came, and his steps were steady. Like Mount Sumeru, he walked majestically, without fear, without turbidity, with contentment in his heart, not hastily, not slowly, not stumbling. His two feet were straight, not rubbing against each other, not pressing against each other, not moving quickly, not shaking his body, walking peacefully, walking purely, walking exquisitely, walking without harm, walking like a lion king, walking like a great dragon king, walking like a great bull king. Walking like a goose king, walking like an elephant king, not timidly, not with doubt, without strange errors, walking broadly and widely, walking like Narayana, walking without touching the ground, walking with the thousand-spoked wheel marks on the soles of his feet touching the ground, with the webbed skin between his toes, and his nails like the color of red copper, walking, shaking the earth as he walked, walking with a sound like the echo of a great mountain valley. As he walked, any pits or hollows became level, naturally; all the dirt, sand, and stones on the ground were removed as he walked; the webbed skin on his feet emitted light, touching sentient beings who had committed sins, remaining still, walking with good conduct; his steps were pure, and beautiful lotuses grew, and he walked on the lotus platforms; because of his past practice of pure and good deeds, he obtained this way of walking. In the past, all Buddhas sat on high lion thrones, walking with this manner; his mind was firm, walking like a vajra; closing off the dense forests of all realms, walking with dignity; able to bring peace and happiness to all sentient beings in all realms.'

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。摧折一切魔幢而行；破壞一切魔力而行；堆壓一切魔氣而行；打碎一切魔威而行；減削一切魔業而行；消散一切魔眾而行；墮落一切魔勢而行；捐舍一切魔行而行；殺害一切魔軍而行；割斷一切魔網而行。伏諸非法一切邪眾，如法攝受外道而行；照朗煩惱翳暗而行；散助煩惱朋友而行；威力覆蔽釋天梵天、大自在天護世諸天，無畏而行；於此三千大千世界，唯自一人，獨尊而行；不從他學，而自證道，分明而行；欲證一切種智而行；正念正意，知足正行行行而行；欲滅生老病死而行；欲趣向彼常樂我凈微妙最勝無畏之處，欲入涅槃城門而行。有如是行，菩薩而行，面正向彼菩提之樹，直視而行。

「爾時，菩薩復作如是思惟念言：『我今至此菩提道場，欲作何座證阿耨多羅三藐三菩提？』即自覺知應坐草上。是時凈居諸天子等，白菩薩言：『如是如是。大聖仁者！所有過去諸佛如來欲證阿耨多羅三藐三菩提者，皆悉坐于鋪草之上而取正覺。』

「爾時，菩薩復作如是思惟：『誰能與我如是之草？』心思惟已，左右前後四顧觀看。是時忉利帝釋天王，以天智知菩薩心已，即化其身為刈草人，去于菩薩不近不遠，右邊而立，刈取于草。其草青綠，顏色猶如孔雀王項，柔軟滑澤，而手觸時，猶如微細迦尸迦衣，其狀如是，色妙而香，右旋宛轉。

「爾時，菩薩見於彼人去已不遠，在右邊刈如是等草，見已漸漸至彼人邊，到已寬緩問彼人言：『賢善仁者！汝名字何？』彼人報言：『我名吉利。』菩薩既聞彼人名已，如是思惟：『我今欲求自身吉利，亦為他人以求吉利，此名吉利，在於我前，我今決當得證阿耨多羅三藐三菩提。』

「菩薩如是心思惟已，更出如是美妙音響，語彼人言：『其語猶如過去一切諸菩薩等微妙音聲，所謂實語，不虛發言用真正言，出清亮聲，潤澤之聲，妙聲，喜聲，聞承奉聲，聞不違聲，聞流靡聲，化聲，導聲，不謇吃聲，不縮呻聲，不粗澀聲，不雙破聲，軟滑澤聲，甜淡美聲，分明的的遙入耳聲，聞心口意皆悉喜聲。聞已除滅欲癡瞋恚斗諍忿怒，皆悉令得清凈之聲，聞如迦羅頻伽鳥聲，命命鳥聲，雷隱隱聲。如諸音樂歌讚詠聲，深遠高聲，無障礙聲，非鼻出聲，清凈之聲，真正之聲，實語之聲

現代漢語譯本：摧毀一切魔的旗幟而行；破除一切魔力而行；壓制一切魔氣而行；擊碎一切魔威而行；削減一切魔業而行；驅散一切魔眾而行；使一切魔勢衰落而行；捨棄一切魔的行徑而行；誅殺一切魔軍而行；斬斷一切魔網而行。降伏一切不合法的邪惡之眾，如法攝受外道而行；照亮煩惱的黑暗而行；驅散助長煩惱的朋友而行；以威力覆蓋釋天、梵天、大自在天和護世諸天，無所畏懼地前行；在這三千大千世界中，唯有自己一人，獨自尊貴地前行；不從他人學習，而是自己證悟真理，明明白白地前行；爲了證得一切種智而前行；以正念正意，知足而行，行行而行；爲了滅除生老病死而前行；爲了趨向那常樂我凈、微妙最勝、無所畏懼的境界，爲了進入涅槃之城門而前行。有這樣的行為，菩薩才能前行，面朝菩提樹，直視而行。 『那時，菩薩又這樣思惟：『我現在來到這菩提道場，應當坐什麼座位才能證得阿耨多羅三藐三菩提呢？』隨即自覺應當坐在草上。這時，凈居天的諸天子等對菩薩說：『正是這樣，大聖仁者！所有過去諸佛如來想要證得阿耨多羅三藐三菩提的，都是坐在鋪好的草上而證得正覺的。』 『那時，菩薩又這樣思惟：『誰能給我這樣的草呢？』心思惟后，左右前後四處觀看。這時，忉利天的帝釋天王，以天眼知道菩薩的心意后，就化身為一個割草人，在離菩薩不遠不近的右邊站立，割取草。那草青綠，顏色像孔雀王的脖子，柔軟光滑，用手觸控時，就像細微的迦尸迦衣，形狀如此，顏色美妙而香，右旋宛轉。 『那時，菩薩看見那個人離自己不遠，在右邊割這樣的草，看見后漸漸走到那個人身邊，到了之後，緩緩地問那個人說：『賢善的仁者！你叫什麼名字？』那個人回答說：『我叫吉利。』菩薩聽見那個人名字后，這樣思惟：『我現在想要為自己求得吉祥，也為他人求得吉祥，這個名字叫吉利的人，在我面前，我必定能夠證得阿耨多羅三藐三菩提。』 『菩薩這樣心思惟后，又發出這樣美妙的聲音，對那個人說：『這聲音就像過去一切諸菩薩的微妙聲音，是真實之語，不虛妄的發言，用真正的語言，發出清亮的聲音，潤澤的聲音，美妙的聲音，喜悅的聲音，聽了讓人恭敬的聲音，聽了不會違逆的聲音，聽了讓人心悅誠服的聲音，教化的聲音，引導的聲音，不結巴的聲音，不呻吟的聲音，不粗澀的聲音，不雙破的聲音，柔軟光滑的聲音，甜美清淡的聲音，清晰明瞭、遙遠入耳的聲音，聽了讓人心口意都喜悅的聲音。聽了能消除慾望、愚癡、嗔恨、爭鬥、憤怒，都能使之清凈的聲音，聽起來像迦陵頻伽鳥的聲音，命命鳥的聲音，雷聲隱隱的聲音。像各種音樂歌唱讚詠的聲音，深遠高亢的聲音，沒有障礙的聲音，不是從鼻子里發出的聲音，清凈的聲音，真正的聲音，真實的聲音』

English version: Proceeding by shattering all the banners of demons; proceeding by destroying all demonic powers; proceeding by suppressing all demonic energies; proceeding by smashing all demonic might; proceeding by diminishing all demonic deeds; proceeding by dispersing all demonic hosts; proceeding by causing all demonic forces to fall; proceeding by abandoning all demonic practices; proceeding by slaying all demonic armies; proceeding by severing all demonic nets. Subduing all unlawful and evil beings, proceeding by lawfully embracing external paths; proceeding by illuminating the darkness of afflictions; proceeding by scattering friends who aid afflictions; proceeding with power that covers the heavens of Shakra, Brahma, the Great自在天, and the guardian deities of the world, proceeding fearlessly; in this great trichiliocosm, being the only one, proceeding with solitary dignity; not learning from others, but self-realizing the path, proceeding clearly; desiring to attain all-knowing wisdom, proceeding; with right mindfulness and right intention, proceeding with contentment, proceeding step by step; desiring to extinguish birth, old age, sickness, and death, proceeding; desiring to approach that place of eternal joy, self, purity, subtle, supreme, and fearlessness, desiring to enter the gate of Nirvana, proceeding. Having such conduct, a Bodhisattva proceeds, facing directly towards the Bodhi tree, proceeding with a direct gaze. 『At that time, the Bodhisattva again thought thus: 『Now that I have come to this Bodhi place, what seat should I take to attain Anuttara-samyak-sambodhi?』 Immediately, he realized that he should sit on grass. At that time, the pure abode gods and others said to the Bodhisattva: 『It is so, it is so. Great Sage, benevolent one! All the Buddhas and Tathagatas of the past who wished to attain Anuttara-samyak-sambodhi all sat upon spread grass and attained enlightenment.』 『At that time, the Bodhisattva again thought thus: 『Who can give me such grass?』 After thinking this, he looked around to the left, right, front, and back. At that time, the king of the Trayastrimsha heaven, Shakra, knowing the Bodhisattva's mind through his divine wisdom, transformed himself into a grass cutter, standing to the right of the Bodhisattva, not too near and not too far, cutting grass. The grass was green, its color like the neck of a peacock king, soft and smooth, and when touched by hand, it was like fine Kashi silk, its form was such, its color was beautiful and fragrant, and it spiraled to the right. 『At that time, the Bodhisattva saw that person not far away, cutting such grass on the right side. After seeing this, he gradually approached that person. Upon arriving, he slowly asked that person, saying: 『Virtuous and benevolent one! What is your name?』 That person replied, saying: 『My name is Auspicious.』 After the Bodhisattva heard that person's name, he thought thus: 『Now I wish to seek auspiciousness for myself, and also to seek auspiciousness for others. This person named Auspicious is before me, I will surely attain Anuttara-samyak-sambodhi.』 『After the Bodhisattva thought thus, he then uttered such a beautiful sound, speaking to that person: 『This sound is like the subtle sounds of all the Bodhisattvas of the past, that is, truthful speech, not false statements, using true language, emitting a clear sound, a moistening sound, a beautiful sound, a joyful sound, a sound that inspires respect when heard, a sound that will not be disobeyed when heard, a sound that is convincing when heard, a sound of teaching, a sound of guidance, a sound that is not stuttering, a sound that is not groaning, a sound that is not rough, a sound that is not broken in two, a soft and smooth sound, a sweet and light sound, a clear and distinct sound that reaches the ear from afar, a sound that makes the heart, mouth, and mind all joyful when heard. A sound that, when heard, eliminates desire, ignorance, hatred, strife, and anger, and makes them all pure, a sound that is like the sound of the Kalavinka bird, the sound of the Jivajiva bird, the sound of rumbling thunder. Like the sounds of various musical songs and praises, a deep and high sound, an unobstructed sound, a sound that does not come from the nose, a pure sound, a true sound, a truthful sound』

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。如梵天聲，如海波聲，如山崩聲，震動之聲。如諸天王所讚歎聲，諸阿修羅歌詠美聲，深難得底斷魔力聲，降伏一切諸外道聲。師子之聲，駛風之聲，像王之聲，如雲磨聲，能至十方佛剎土聲，告諸所化眾生之聲。不急疾聲，不遲緩聲，不停住聲，不缺減聲，不濁穢聲，合一切聲，入諸聲聲。解脫之聲，無繫縛聲，無染著聲，合語義聲，依時語聲，不過時聲，巧能宣說八千萬億法門之聲。無壅塞聲，不止息聲，能辯一切諸聲之聲。隨心能滿一切愿聲，能生一切安樂之聲，示現一切解脫之聲，流通一切諸道路聲。眾中說時，不出眾外，令諸大眾歡喜之聲；聲出之時，順於一切諸佛法聲。』

「菩薩以此如是眾聲，告語于彼刈草之人，作如是言：『仁者！汝能與我草不？』其化人報言：『我能與。』是時帝釋所化作人，即便刈草，以奉菩薩。其草凈妙，菩薩即取彼草一把，手自執持。當菩薩取彼草之時，其地即便六種震動。是時菩薩，將於此草，安庠面向菩提樹下。

「爾時菩薩持草行時，中路忽有五百青雀，從十方來，右繞菩薩三匝訖已，隨菩薩行。又復五百拘翅羅鳥，四方而來，如前圍繞；又復五百孔雀而來，乃至略說，五百白鵝，五百鴻鶴，五百白鷗，五百迦羅頻伽之鳥，並其五百命命之鳥，五百白象，皆悉六牙。五百白馬，頭耳烏黑，𩦲尾悉朱，長而披散五百牛王，並皆斛領，猶如黑雲。

「是時復有五百童子五百童女，各以種種諸妙瓔珞莊嚴其身，五百天子，五百天女，五百寶瓶，以諸香花，滿於其中。又盛種種諸妙香水，無人執持自然空行。

「又世間中，所有一切吉祥之事，皆從四方，雲雨而來各在菩薩右邊，圍繞經三匝已，隨菩薩行。

「又世間中，所有樹木，一切藥草，菩薩行時，從根悉伏，向于菩薩。

「又復四方微妙涼冷調和之風，吹諸翳障，皆悉清凈，無雲無霧，無煙無塵。

「上虛空中，復有無量千萬諸天，菩薩當向菩提樹時，悉隨而行，皆各一時歡喜踴躍，遍滿其體，不能自勝，歌唱叫喚，或口呼嘯，作種種聲，弄其天衣及寶瓔珞。又復出聲，作如是言：『今此閻浮，有佛世尊出現於世

現代漢語譯本：如同梵天之聲，如同海浪之聲，如同山崩之聲，是震動一切的聲音。如同諸天王所讚歎的聲音，諸阿修羅歌詠的美妙聲音，深邃難測、能斷除魔力的聲音，降伏一切外道的聲音。如同獅子的吼聲，疾風的呼嘯聲，像王的鳴叫聲，如同雲層摩擦的聲音，能夠傳至十方佛剎的聲音，告知所有被教化的眾生的聲音。不急促的聲音，不遲緩的聲音，不停留的聲音，不減弱的聲音，不渾濁的聲音，融合一切聲音，進入所有聲音之中。是解脫的聲音，沒有束縛的聲音，沒有染著的聲音，符合語義的聲音，適時的聲音，不過時的聲音，巧妙地能夠宣說八千萬億法門的聲音。沒有阻塞的聲音，不會停止的聲音，能夠辨別一切聲音的聲音。隨心所欲能夠滿足一切願望的聲音，能夠產生一切安樂的聲音，示現一切解脫的聲音，流通一切道路的聲音。在眾人之中說話時，聲音不會超出眾人之外，使所有大眾都感到歡喜的聲音；聲音發出之時，順應一切諸佛的法音。 『菩薩用這樣各種各樣的聲音，告訴那個割草的人，這樣說道：『仁者！你能夠給我草嗎？』那化人回答說：『我能給。』這時帝釋所化作的人，就割草，獻給菩薩。那草非常潔凈美好，菩薩就取了那草一把，親自拿著。當菩薩取那草的時候，大地就發生了六種震動。這時菩薩，將拿著這草，安詳地走向菩提樹下。 『那時菩薩拿著草行走時，半路忽然有五百隻青雀，從十方飛來，右繞菩薩三圈后，跟隨著菩薩行走。又有五百隻拘翅羅鳥，從四方飛來，像之前一樣圍繞；又有五百隻孔雀飛來，乃至簡略地說，五百隻白鵝，五百隻鴻鶴，五百隻白鷗，五百隻迦陵頻伽鳥，以及五百隻命命鳥，五百隻白象，都有六根象牙。五百匹白馬，頭和耳朵是黑色的，鬃毛和尾巴都是紅色的，長而披散；五百頭牛王，都長著斛領，像黑雲一樣。 『這時又有五百個童子和五百個童女，各自用各種美妙的瓔珞裝飾身體，五百個天子，五百個天女，五百個寶瓶，裡面裝滿了各種香花。又盛滿了各種美妙的香水，沒有人拿著，自然在空中飛行。 『世間所有一切吉祥的事情，都從四方像雲雨一樣而來，各自在菩薩的右邊，圍繞三圈后，跟隨著菩薩行走。 『世間所有的樹木，一切藥草，在菩薩行走時，都從根部彎曲，面向菩薩。 『又有四方微妙涼爽調和的風，吹散所有的遮蔽，都變得清凈，沒有云，沒有霧，沒有煙，沒有塵土。 『在天空之上，又有無量千萬諸天，當菩薩走向菩提樹時，都跟隨著他行走，都同時歡喜踴躍，遍滿全身，不能自持，歌唱叫喊，或者口中呼嘯，發出各種聲音，擺弄他們的天衣和寶瓔珞。又發出聲音，這樣說道：『現在這個閻浮提，有佛世尊出現在世間了！』

English version: Like the voice of Brahma, like the sound of ocean waves, like the sound of a mountain collapsing, a voice that shakes everything. Like the voice praised by the kings of the heavens, the beautiful voices of the Asuras singing, a deep and unfathomable voice that can cut off the power of demons, a voice that subdues all heretics. Like the roar of a lion, the whistling of a swift wind, the cry of an elephant king, like the sound of clouds rubbing together, a voice that can reach the lands of the Buddhas in the ten directions, a voice that informs all beings to be transformed. A voice that is not hurried, not slow, not stopping, not diminishing, not turbid, a voice that merges all voices, entering into all voices. It is the voice of liberation, a voice without bondage, a voice without attachment, a voice that matches the meaning, a timely voice, a voice that is not out of time, a voice that skillfully can proclaim eighty million billion Dharma doors. A voice without obstruction, a voice that will not cease, a voice that can distinguish all voices. A voice that can fulfill all wishes at will, a voice that can generate all happiness, a voice that manifests all liberation, a voice that circulates all paths. When speaking among the crowd, the voice does not go beyond the crowd, a voice that makes all the masses happy; when the voice is emitted, it conforms to the Dharma sounds of all Buddhas. 『The Bodhisattva, with such various sounds, spoke to the grass cutter, saying, 『Good sir! Can you give me grass?』 The transformed man replied, 『I can give it.』 At that time, the man transformed by Indra cut the grass and offered it to the Bodhisattva. The grass was very clean and beautiful, and the Bodhisattva took a handful of it, holding it himself. When the Bodhisattva took the grass, the earth immediately shook in six ways. At this time, the Bodhisattva, holding this grass, walked peacefully towards the Bodhi tree. 『At that time, as the Bodhisattva was walking with the grass, suddenly five hundred blue sparrows came from the ten directions, circled the Bodhisattva three times to the right, and then followed the Bodhisattva. Then, five hundred kokila birds came from the four directions, circling as before; then, five hundred peacocks came, and to briefly mention, five hundred white geese, five hundred swans, five hundred white gulls, five hundred kalavinka birds, along with five hundred jivamjivaka birds, five hundred white elephants, all with six tusks. Five hundred white horses, with black heads and ears, and red manes and tails, long and flowing; five hundred bull kings, all with dewlaps, like black clouds. 『At this time, there were also five hundred boys and five hundred girls, each adorned with various beautiful ornaments, five hundred heavenly sons, five hundred heavenly daughters, five hundred treasure vases, filled with various fragrant flowers. They were also filled with various wonderful fragrant waters, and without anyone holding them, they naturally flew in the air. 『All the auspicious things in the world came from the four directions like clouds and rain, each on the right side of the Bodhisattva, circling three times, and then followed the Bodhisattva. 『All the trees and all the medicinal herbs in the world, when the Bodhisattva walked, all bent from their roots, facing the Bodhisattva. 『Also, the subtle, cool, and harmonious winds from the four directions blew away all the obstructions, making everything clear, without clouds, without fog, without smoke, without dust. 『Above in the empty sky, there were also countless millions of devas, when the Bodhisattva was heading towards the Bodhi tree, they all followed him, all at once rejoicing and leaping, filling their bodies, unable to contain themselves, singing and shouting, or whistling, making various sounds, playing with their heavenly robes and precious ornaments. They also made sounds, saying, 『Now in this Jambudvipa, a Buddha, the World Honored One, has appeared in the world!』

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。』

「復有無量凈居諸天，來在菩薩左右前後，頂禮菩薩如是白言：『大聖尊者！仁昔長夜，恒常乞愿，今日所愿以得成就，世間所有一切諸天，堪為仁作吉祥之事。能與仁作吉祥之相，又復能成仁心願者，彼等悉來在菩薩前。』菩薩面向菩提樹時，相隨而進，菩薩欲至菩提樹下，是時其地六種震動。

「又復，菩薩行步之時，如師子步，如龍王步，如牛王步、白雁王步，如象王步，無怖畏行，無障礙行，無染著行，除滅一切毛不豎行，無人降伏往昔善行，禪定真正最勝而行，最上最妙伏諸怨行，斷絕一切不利益行。欲取無上法寶故行，取無上樂攝受故行，欲取最上寂定故行。行步之時，地上所有一切眾生，聞地動聲，地居諸天、阿修羅等，一切諸龍，諸乾闥婆，一切諸鳥，四足人等，皆悉聞彼震動之聲，心生疑怪，處處觀看有何異事有何因緣，大地如是涌沒搖動？

「爾時，彼地有一龍王，名曰迦茶(隋言黑色)，其龍長壽，經歷劫數，曾見往昔多諸佛來。又龍日月，晝夜甚長，睡眠未久，見大地動，復聞震聲，即便驚寤。寤已忽起，速疾從自宮殿而出。出外觀看四方之時，迦茶龍王觀四方已，見自居處相去不遠，有一菩薩安庠而行。時彼龍王，見此菩薩，預先瑞相，猶如過去諸大菩薩發心欲向菩提樹下一種無異。見是相已更無疑心，決定知此菩薩大士，當得證於阿耨多羅三藐三菩提，生大歡喜，即便說偈，一心合掌，而讚歎言：

「『威德巍巍大仁者，　　如我曾見過去時， 有諸菩薩來此中，　　仁今亦然無有異， 今見仁者到斯處，　　決定作佛必無疑。 世尊徒步甚安庠，　　先舉右腳而行動， 觀于諸方心諦視，　　應當定作佛世尊。 仁今從此吉祥邊，　　乞一把草手持執， 正面趣向于道樹，　　決定今作三佛陀。 諸方四面涼冷風，　　猶如牛王作聲向， 又有諸鳥來翼從，　　前後左右四面圍， 世間黑闇晝夜昏，　　無明愚癡之所覆， 仁聖成就丈夫已，　　必出大光普照明。 又復靈異諸獸來，　　百千萬眾前後繞， 如彼輪迴右旋轉，　　仁今決定作世尊。 又復象馬諸畜生，　　並諸幢鬘等來至， 星速急疾向菩薩，　　決知當作佛世尊

現代漢語譯本：又有無數的凈居天神，來到菩薩的左右前後，向菩薩頂禮，這樣說道：『大聖尊者！您過去長久以來，一直祈求願望，今天所愿已經成就，世間所有一切天神，都能為您做吉祥的事情。能為您帶來吉祥的徵兆，又能成就您的心願的，他們都來到菩薩面前。』菩薩面向菩提樹時，隨著走向前，菩薩想要到菩提樹下，這時大地發生六種震動。 現代漢語譯本：而且，菩薩行走時，像獅子走路，像龍王走路，像牛王走路、白雁王走路，像象王走路，沒有恐懼地行走，沒有障礙地行走，沒有執著地行走，消除一切毛髮豎立的現象，沒有人能降伏他，他以過去所修的善行，禪定的真正最殊勝的境界而行走，以最上最妙的境界降伏一切怨敵而行走，斷絕一切不利於修行的行為。爲了取得無上的法寶而行走，爲了取得無上的快樂而行走，爲了取得最上的寂靜禪定而行走。行走時，地上所有一切眾生，聽到地動的聲音，地居諸天、阿修羅等，一切龍族，諸乾闥婆，一切鳥類，四足動物等，都聽到那震動的聲音，心中產生疑惑，到處觀看有什麼異常的事情，有什麼原因，大地這樣涌起、沉沒、搖動？ 現代漢語譯本：當時，那裡有一位龍王，名叫迦茶（隋朝時譯為黑色），這條龍壽命很長，經歷了很多劫數，曾經見過過去很多佛陀到來。而且龍的日月，晝夜都很長，睡眠不久，見到大地震動，又聽到震響，就驚醒了。醒來后突然起身，迅速從自己的宮殿出來。出來向四方觀看時，迦茶龍王觀看四方后，見到離自己住處不遠的地方，有一位菩薩安詳地行走。當時那位龍王，見到這位菩薩，預先出現的瑞相，就像過去諸大菩薩發心想要到菩提樹下一樣，沒有絲毫差異。見到這種景象后，更加沒有疑惑，確定知道這位菩薩大士，將要證得阿耨多羅三藐三菩提，心中生起大歡喜，就說偈頌，一心合掌，讚歎說道： 現代漢語譯本：『威德巍巍的大仁者，就像我曾經在過去見到的一樣，有許多菩薩來到這裡，您現在也是這樣，沒有絲毫差異，現在見到您來到這裡，必定會成佛，毫無疑問。世尊您徒步走得很安詳，先舉起右腳行走，觀察四方，心意堅定，應當必定會成為佛世尊。您現在從這吉祥的地方，乞求一把草拿在手中，正面走向菩提樹，必定會成為三佛陀。四面八方吹來涼爽的風，就像牛王發出聲音一樣，又有許多鳥兒飛來跟隨，前後左右四面圍繞，世間黑暗，晝夜昏暗，被無明愚癡所覆蓋，您聖潔成就大丈夫的境界后，必定會發出大光明普照一切。而且還有靈異的野獸前來，成百上千萬地前後圍繞，就像輪迴一樣右旋，您現在必定會成為世尊。而且還有象、馬等牲畜，以及各種旗幟、花鬘等前來，星辰快速地向菩薩移動，必定知道您將要成為佛世尊。』

English version: Moreover, countless Pure Abode Devas came to the left and right, front and back of the Bodhisattva, bowed to the Bodhisattva and said: 'Great Holy One! You have been constantly praying for a long time, and today your wish has been fulfilled. All the devas in the world are able to do auspicious things for you. They can bring you auspicious signs, and they can fulfill your wishes. They have all come before the Bodhisattva.' When the Bodhisattva faced the Bodhi tree, he moved forward. When the Bodhisattva wanted to go under the Bodhi tree, the earth shook in six ways. English version: Furthermore, when the Bodhisattva walked, he walked like a lion, like a dragon king, like a bull king, like a white goose king, like an elephant king, walking without fear, walking without obstacles, walking without attachment, eliminating all hair-raising phenomena, no one could subdue him, he walked with the good deeds he had cultivated in the past, the true and most excellent state of meditation, he walked with the most supreme and wonderful state subduing all enemies, cutting off all actions that were not beneficial to cultivation. He walked to obtain the supreme Dharma treasure, he walked to obtain the supreme happiness, he walked to obtain the supreme tranquility of meditation. When he walked, all the beings on the ground heard the sound of the earth shaking, the earth-dwelling devas, asuras, all the dragons, the gandharvas, all the birds, the four-legged animals, etc., all heard the sound of the shaking, and they were suspicious, looking everywhere to see what was unusual, what was the reason, why the earth was rising, sinking, and shaking like this? English version: At that time, there was a dragon king there named Kacha (translated as 'black' in the Sui Dynasty). This dragon had a long life, having experienced many kalpas, and had seen many Buddhas come in the past. Moreover, the dragon's days and nights were very long, and he had not been sleeping for long when he saw the earth shake and heard the rumbling sound, so he was startled awake. After waking up, he suddenly got up and quickly came out of his palace. When he came out and looked in all directions, the dragon king Kacha saw that not far from his residence, there was a Bodhisattva walking peacefully. At that time, the dragon king saw this Bodhisattva, the auspicious signs that had appeared beforehand, were just like the great Bodhisattvas of the past who had aspired to go under the Bodhi tree, without any difference. After seeing this scene, he had no more doubts, and he was certain that this Bodhisattva Mahasattva would attain Anuttara-samyak-sambodhi, and he felt great joy in his heart, so he spoke a verse, with his palms together, praising and saying: English version: 'Great benevolent one of majestic virtue, just as I have seen in the past, many Bodhisattvas have come here, and you are the same now, without any difference. Now that I see you coming here, you will surely become a Buddha, without a doubt. World Honored One, you walk peacefully on foot, first lifting your right foot to walk, observing all directions, with a firm mind, you should definitely become the Buddha World Honored One. Now you are asking for a handful of grass from this auspicious place, holding it in your hand, facing the Bodhi tree, you will surely become a Samyak-sambuddha. Cool winds are blowing from all directions, like the sound of a bull king, and many birds are flying to follow, surrounding you on all sides, the world is dark, day and night are dim, covered by ignorance and delusion, after you, the holy one, have achieved the state of a great man, you will surely emit great light to illuminate everything. Moreover, there are also miraculous beasts coming, hundreds of millions surrounding you, like the cycle of reincarnation turning to the right, you will surely become the World Honored One. Moreover, there are also elephants, horses, and other livestock, as well as various banners and garlands coming, the stars are moving quickly towards the Bodhisattva, it is certain that you will become the Buddha World Honored One.'

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。 又復一切凈居天，　　持其清凈莊嚴體， 曲躬頂禮于仁者，　　知仁決作佛世尊。 仁今將此有漏心，　　又為一切煩惱逼， 今得除滅彼結惑，　　必成無上勝菩提。 仁今具足微妙法，　　甚深難測不思議， 證已俯仰行步寬，　　是故我心無疑滯。 仁今種種皆如法，　　所說最上更無過， 一切天人無等倫，　　是故我心無疑滯。』

「爾時，黑色龍王將如是偈嘆菩薩已，心大歡喜，踴躍無量，合十指掌，在菩薩前，頂禮菩薩。是時菩薩語龍王言：『大善龍王！如是如是，如汝所說，我今必成阿耨多羅三藐三菩提。』而說偈言：

「『大善龍王如汝言，　　此為增益我精進， 我今必成無上道，　　一切世間無等雙。 如余所見相莊嚴，　　大吉祥瑞為我助， 我今於此煩惱海，　　必度彼岸無有疑。』

「爾時，黑色龍王有一龍妃，名曰金光，而彼龍妃復與無量諸龍女等，左右圍繞，其手各執諸妙香花末香涂香、雜色衣服寶幢幡蓋種種瓔珞，作天音樂。其樂音中，各作種種歌讚詠聲，而嘆菩薩。隨菩薩行，歌音聲中，出如是偈，頌菩薩言：

「『世尊身意卓不移，　　無驚無怖而定住， 歡喜踴躍離諸欲，　　瞋癡悉舍無處貪， 尊能為世作醫師，　　是故我今頭頂禮。 世間諸使煩惱厚，　　無能解脫離彼纏， 諸根自伏復伏他，　　能拔眾生諸毒箭， 無歸護處能歸護，　　世間幽瞑作導師， 三界燈明仁獨尊，　　是故我等今頂禮。 世尊無人能伏得，　　以盡貪瞋及無明， 離諸煩惱欲染情，　　是故我今頭頂禮。 煩惱刺入眾生意，　　無有人能拔出之， 世尊今作大醫師，　　能治彼等大苦惱。 無依止者作依止，　　無導師處作導師， 黑暗遍於三界中，　　世尊光明普能照。 如我今見諸天眾，　　持妙香花滿虛空， 舞弄瓔珞皆散衣，　　我見如是預相已， 斟量斯事無虛謬，　　仁今作佛心喜歡。 速往菩提德樹邊，　　降伏彼等四魔眾， 摑裂煩惱䩕羅網，　　疾成無上寂涅槃。 猶如往昔諸智人，　　到於此處取正覺， 仁者今已來至此，　　我知作佛定無疑。 世尊昔在因地時，　　行行劫數千萬億， 精苦勤劬不暫息，　　望取正覺證真如

現代漢語譯本 『又復一切凈居天，持其清凈莊嚴體，彎下身子向仁者頂禮，知道仁者必定會成為佛世尊。 仁者現在雖然還有這有漏之心，又被一切煩惱所逼迫，但現在能夠除滅那些結縛和迷惑，必定會成就無上的殊勝菩提。 仁者現在具足微妙的佛法，深奧難測不可思議，已經證悟，舉手投足都顯得寬廣自在，因此我心中沒有絲毫的疑慮。 仁者現在所做的一切都如法，所說的是最上乘的，再也沒有比這更好的了，一切天人和您都無法相比，因此我心中沒有絲毫的疑慮。』 『這時，黑色龍王用這樣的偈頌讚嘆菩薩后，心中非常歡喜，踴躍無量，合起十指，在菩薩面前，向菩薩頂禮。這時菩薩對龍王說：『大善龍王！正是這樣，正如你所說，我今天必定會成就阿耨多羅三藐三菩提。』並說了偈頌： 『大善龍王正如你所說，這增加了我的精進，我今天必定會成就無上的道，在一切世間沒有誰能與我相比。 正如我所見到的種種莊嚴的景象，大吉祥的瑞兆都在幫助我，我今天必定會渡過這煩惱的海洋，沒有絲毫的疑慮。』 『這時，黑色龍王有一位龍妃，名叫金光，這位龍妃又與無數的龍女們一起，左右圍繞著龍王，她們手中各自拿著各種美妙的香花、末香、涂香、雜色衣服、寶幢、幡蓋、各種瓔珞，演奏著天上的音樂。在音樂聲中，她們各自唱著各種讚歌，讚歎菩薩。她們跟隨著菩薩行走，歌聲中唱出這樣的偈頌，讚美菩薩： 『世尊的身心堅定不移，沒有驚慌也沒有恐懼，安住在禪定之中，歡喜踴躍，遠離各種慾望，嗔恨和愚癡都已捨棄，沒有貪戀之處。 您能為世間做醫師，因此我今天向您頂禮。世間各種煩惱的束縛很深厚，沒有人能夠解脫，脫離那些纏繞。 您能降伏自己的諸根，又能降伏他人，能拔除眾生各種毒箭，沒有歸宿和保護的地方，您能成為他們的歸宿和保護，在世間幽暗的地方，您能成為導師。 您是三界中的燈明，是獨一無二的尊者，因此我們今天向您頂禮。世尊沒有人能夠降伏您，因為您已經斷盡了貪婪、嗔恨和無明。 您已經遠離各種煩惱和慾望的染著，因此我今天向您頂禮。煩惱的刺扎入眾生的心中，沒有人能夠拔出它們，世尊現在成為大醫師，能夠醫治他們的大苦惱。 對於沒有依靠的人，您能成為他們的依靠，對於沒有導師的地方，您能成為導師，黑暗遍佈三界之中，世尊的光明能夠普遍照耀。 正如我今天所見到的諸天眾，拿著美妙的香花充滿虛空，舞動著瓔珞，散落著衣服，我看到這些預兆，衡量這些事情沒有虛假和謬誤，仁者今天必定會成佛，我心中非常歡喜。 請您快去菩提樹下，降伏那些四魔眾，撕裂煩惱的羅網，迅速成就無上的寂靜涅槃。 猶如往昔的那些智者，來到這裡取得正覺，仁者今天已經來到這裡，我知道您必定會成佛，沒有絲毫的疑慮。 世尊過去在因地時，修行了無數劫，精進勤勞，沒有片刻的休息，希望取得正覺，證悟真如。』

English version 'Again, all the Pure Abode Heavens, holding their pure and adorned bodies, bowed and prostrated to the Benevolent One, knowing that the Benevolent One will surely become the Buddha, the World Honored One. Although the Benevolent One now has this defiled mind, and is still being oppressed by all afflictions, now being able to eliminate those bonds and delusions, will surely achieve the unsurpassed, supreme Bodhi. The Benevolent One now possesses the subtle Dharma, profound, immeasurable, and inconceivable, having already attained enlightenment, every movement is broad and free, therefore, there is no doubt in my heart. Everything the Benevolent One does now is in accordance with the Dharma, what is said is the most supreme, there is nothing better than this, all gods and humans are incomparable to you, therefore, there is no doubt in my heart.' 'At that time, the Black Dragon King, having praised the Bodhisattva with such verses, was greatly delighted, overjoyed beyond measure, joined his palms together, and prostrated before the Bodhisattva. At this time, the Bodhisattva said to the Dragon King: 'Great virtuous Dragon King! It is so, just as you have said, I will surely attain Anuttara-samyak-sambodhi today.' And spoke in verses: 'Great virtuous Dragon King, as you have said, this increases my diligence, I will surely attain the unsurpassed path today, in all the world there is no one who can compare to me. Just as I have seen all the adorned appearances, great auspicious omens are helping me, I will surely cross this ocean of afflictions today, without any doubt.' 'At that time, the Black Dragon King had a dragon queen named Golden Light, and this dragon queen, along with countless dragon maidens, surrounded the Dragon King on the left and right, each holding various exquisite fragrant flowers, powdered incense, perfumed ointments, colorful clothes, jeweled banners, canopies, and various ornaments, playing heavenly music. In the music, they each sang various praises, extolling the Bodhisattva. They followed the Bodhisattva, and in their songs, they uttered these verses, praising the Bodhisattva: 'The World Honored One's body and mind are steadfast and unmoving, without alarm or fear, abiding in samadhi, joyful and exuberant, free from all desires, hatred and ignorance are all abandoned, there is no place for greed. You are able to be a physician for the world, therefore, I bow my head and prostrate to you today. The bonds of various afflictions in the world are deep, no one can be liberated, escaping those entanglements. You can subdue your own senses, and also subdue others, able to pull out the various poisonous arrows of sentient beings, for those without refuge or protection, you can become their refuge and protection, in the darkness of the world, you can become a guide. You are the light in the three realms, the unique and honored one, therefore, we bow our heads and prostrate to you today. World Honored One, no one can subdue you, because you have exhausted greed, hatred, and ignorance. You have already departed from the defilements of various afflictions and desires, therefore, I bow my head and prostrate to you today. The thorns of afflictions pierce the minds of sentient beings, no one can pull them out, the World Honored One now becomes a great physician, able to cure their great suffering. For those without reliance, you can become their reliance, for places without a guide, you can become a guide, darkness pervades the three realms, the light of the World Honored One can universally illuminate. Just as I see the heavenly hosts today, holding exquisite fragrant flowers filling the void, dancing with ornaments, scattering clothes, I see these omens, measuring these things without falsehood or error, the Benevolent One will surely become a Buddha today, my heart is very joyful. Please quickly go to the Bodhi tree, subdue those four demons, tear apart the net of afflictions, and swiftly achieve the unsurpassed, tranquil Nirvana. Just like those wise ones of the past, who came here to attain enlightenment, the Benevolent One has come here today, I know you will surely become a Buddha, without any doubt. World Honored One, in the past, when you were on the causal ground, you practiced for countless kalpas, diligently and tirelessly, without a moment's rest, hoping to attain enlightenment and realize the true nature.'

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。 今時已至愿莫停，　　速詣于道樹下坐， 正心依彼樹王者，　　決證菩提無有疑。』

「爾時菩薩聞是偈已，安庠而行，向菩提樹，于其中間，心如是念：『此欲界內，是彼魔王波旬為主自在統領，我今應當語彼令知，若不告彼而取證於阿耨多羅三藐三菩提者，我則不成名為大覺。所以者何？為欲降伏魔波旬故，攝受彼故，亦兼攝受降伏一切欲界諸天。彼之魔眾，魔宮殿中，復有無量無邊諸魔眷屬諸天，已於往昔，種諸善根。若聞我作師子吼聲，若見我證阿耨多羅三藐三菩提時，則彼悉來向於我邊，當發阿耨多羅三藐三菩提心。』

「爾時菩薩思惟是已，從於眉間白毫相中，放一光明，名能降伏散魔軍眾。放此光已，應時即至魔之宮殿，翳彼一切諸魔舊宮本業之光。又復斯光傍遍三千大千世界，作大光明，一切皆滿。時菩薩放彼光明中，魔王波旬，自然而聞如是偈聲：

「『世間有一大眾生，　　經歷多劫行行滿， 凈飯大王之太子，　　棄捨王位而出家。 彼欲開發甘露門，　　今來趣向菩提樹， 汝身若有大氣力，　　可詣樹下共試看。 其今已達彼岸邊，　　復欲度他令到彼， 菩薩既以自覺了，　　今復更欲覺於他。 又自得彼寂定禪，　　更欲教人令寂靜， 既自行無繫縛路，　　欲教他趣解脫城。 破散三惡悉使空，　　充溢人天道令滿， 示現禪定五通力，　　安置令知甘露宮。 其今不久證大明，　　必當虛空汝境界， 愚癡黑暗瞋恚侶，　　損汝朋黨悉無餘。 既被摧碎走無方，　　當爾時心作何計？ 彼若證於甘露法，　　常樂我凈湛然安。』

「爾時欲界魔王波旬，從光明中聞是偈已，于睡眠中，心忽驚動，自然夢見，三十二種，不吉祥相。何等名為三十二夢？

「所謂夢見其諸天界自許宮殿，悉皆黑暗，無有光明。

「見自宮中，有諸沙礫糞穢盈滿。

「見自身體，恐怖不樂，無有心情。

「見其自身，諸方馳走。

「見其自身，頭上天冠忽然墮落，遺失革屣，徒跣而行。

「見自咽喉，唇腭乾燥，身體寒熱。

「見自園中，所有樹木，枝葉花果，悉皆乾枯。

「見諸池泉，所有諸花，皆悉枯竭。

「見自園中，所有諸鳥，鸚鵡鸜鵒、孔雀鴛鴦、鴻鶴鸕𪇔，及拘翅羅命命鳥等，翎羽衣毛，悉皆毻落

現代漢語譯本：現在時候已到，愿你不要停歇，趕快到菩提樹下坐好，以正心依止那樹王，必定能證得菩提，毫無疑問。 那時菩薩聽了這偈語后，安詳地行走，走向菩提樹，在途中，心中這樣想：『這欲界之內，是以魔王波旬為主宰統治的，我現在應當告訴他，如果我不告訴他就證得阿耨多羅三藐三菩提，我就不能稱為大覺。為什麼呢？爲了降伏魔波旬，攝受他，也兼顧攝受降伏一切欲界諸天。他的魔眾，在魔宮殿中，還有無量無邊的魔眷屬諸天，他們過去已經種下各種善根。如果聽到我發出獅子吼聲，如果看到我證得阿耨多羅三藐三菩提時，他們都會來到我身邊，應當發起阿耨多羅三藐三菩提心。』 那時菩薩思惟完畢，從眉間的白毫相中，放出一道光明，名為能降伏散魔軍眾。放出這道光后，立刻就到了魔的宮殿，遮蔽了所有魔的舊宮殿原有的光芒。這道光又遍佈三千大千世界，發出巨大的光明，一切都被照亮。當時菩薩放出這光明時，魔王波旬，自然而然地聽到這樣的偈語聲： 『世間有一位大修行者，經歷多劫修行圓滿，凈飯大王的太子，捨棄王位而出家。他想要開啟甘露之門，現在正走向菩提樹，你如果有什麼大力氣，可以到樹下和他較量一番。他現在已經到達彼岸，還想度他人到達彼岸，菩薩已經自己覺悟了，現在還想讓別人覺悟。自己已經得到寂靜的禪定，還想教人得到寂靜，自己已經走上無束縛的道路，想要教他人走向解脫之城。他破除三惡道，使之空無，使人天道充滿，展現禪定五神通的力量，安置眾生於甘露宮。他不久將證得大光明，必定會使你的境界空虛，愚癡黑暗瞋恚的同伴，會讓你所有的黨羽都損失殆盡。當他們被摧毀得無處可逃時，你那時心裡會作何打算？如果他證得甘露法，將常樂我凈，安詳自在。』 那時欲界魔王波旬，從光明中聽到這偈語后，在睡夢中，心中突然驚醒，自然夢見三十二種不吉祥的景象。哪三十二種夢呢？ 所謂夢見他的諸天界，自己所擁有的宮殿，都變得黑暗，沒有光明。 看見自己的宮殿中，充滿沙礫糞便。 看見自己的身體，感到恐懼不樂，沒有心情。 看見自己，向四方奔跑。 看見自己，頭上的天冠忽然墜落，遺失了鞋子，光著腳行走。 看見自己的咽喉，嘴唇乾裂，身體忽冷忽熱。 看見自己的園林中，所有的樹木，枝葉花果，都乾枯了。 看見所有的池塘泉水，所有的花朵，都枯萎了。 看見自己的園林中，所有的鳥類，鸚鵡、鸜鵒、孔雀、鴛鴦、鴻鵠、鸕鶿，以及拘翅羅、命命鳥等，羽毛都脫落了。

English version: 'Now is the time, may you not stop, quickly go and sit under the Bodhi tree, with a righteous mind relying on that king of trees, you will surely attain Bodhi, without any doubt.' At that time, the Bodhisattva, having heard this verse, walked calmly towards the Bodhi tree, and in between, thought in his heart: 'Within this desire realm, it is the demon king Mara Papiyas who is the main ruler, I should now inform him, if I attain Anuttara-samyak-sambodhi without informing him, I cannot be called the Great Awakened One. Why is that? It is to subdue Mara Papiyas, to receive him, and also to receive and subdue all the devas of the desire realm. His demon hosts, in the demon palace, also have countless demon relatives and devas, who have planted various good roots in the past. If they hear me roar like a lion, if they see me attain Anuttara-samyak-sambodhi, they will all come to my side, and should generate the mind of Anuttara-samyak-sambodhi.' At that time, the Bodhisattva, having contemplated this, emitted a light from the white hair between his eyebrows, named 'Able to Subdue and Scatter the Demon Army'. Having emitted this light, it immediately reached the demon's palace, obscuring the original light of all the demon's old palaces. This light also spread throughout the three thousand great thousand worlds, creating great light, filling everything. At the time when the Bodhisattva emitted this light, the demon king Mara Papiyas, naturally heard the sound of such a verse: 'There is a great being in the world, who has completed his practice through many kalpas, the prince of King Suddhodana, who has abandoned his throne and left home. He wants to open the gate of nectar, and is now heading towards the Bodhi tree, if you have any great strength, you can go under the tree and compete with him. He has now reached the other shore, and also wants to ferry others to the other shore, the Bodhisattva has already awakened himself, and now wants to awaken others. He has already attained the peaceful samadhi, and also wants to teach others to attain peace, he has already walked the path of no bondage, and wants to teach others to go to the city of liberation. He has broken and scattered the three evil paths, making them empty, filling the human and deva paths, displaying the power of samadhi and the five supernormal powers, placing beings in the palace of nectar. He will soon attain great enlightenment, and will surely make your realm empty, the companions of ignorance, darkness, and anger, will cause all your followers to be completely lost. When they are destroyed and have nowhere to run, what will you think in your heart at that time? If he attains the nectar dharma, he will be in constant joy, self, purity, and peace.' At that time, the demon king Mara Papiyas of the desire realm, having heard this verse from the light, was suddenly startled in his sleep, and naturally dreamt of thirty-two inauspicious signs. What are the thirty-two dreams? That is, dreaming that his heavenly realms, the palaces he owned, all became dark, without light. Seeing that his palace was filled with sand and filth. Seeing his own body, feeling fear and displeasure, without any mood. Seeing himself, running in all directions. Seeing that the heavenly crown on his head suddenly fell off, losing his shoes, and walking barefoot. Seeing his own throat, lips dry, and his body feeling hot and cold. Seeing that in his garden, all the trees, branches, leaves, flowers, and fruits, were all withered. Seeing that all the ponds and springs, all the flowers, were all withered. Seeing that in his garden, all the birds, parrots, mynas, peacocks, mandarin ducks, swans, cormorants, as well as the kokila and jivamjivaka birds, all had their feathers fallen out.

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。

「見其宮內，所有音聲樂器之具，螺鼓琴瑟箜篌笙簧，所有一切，五種音聲，悉皆破折，斷壞故敗，狼藉在地。

「見其從來所愛左右，皆悉自然遠離其身，憂愁困苦，卻住一面，獨臥地上。

「見其端正可喜玉女，赤露拳攣，自舉兩手，以拔頭髮，臥于地上。

「見諸魔子巧智辯者，悉皆趣向菩提樹下，頂禮于彼菩薩之足。

「見其四個所愛之女，各舉兩手，大聲號哭，作如是言：『嗚呼嗚呼！阿耶阿耶！』

「見其自身所著衣裳，垢膩不凈。

「見其自身，為諸塵土之所坌穢，周遍滿體。

「見其自身，忽然瘦劣，無有精光。

「見自宮殿，城壁戶牖，樓櫓窗門，卻敵雀垛天井，皆悉崩頹落壞。

「見其所有諸大兵將，夜叉羅剎，或鳩槃茶，或復龍王，彼等悉皆垂於兩手，或時舉臂，拍頭捶胸，各各受于極大苦惱。

「見其所有一切欲界諸天主等，四鎮天王、帝釋、夜摩、兜率、化樂、他化自在，皆悉號哭，瀝淚滿面，走向菩薩，觀菩薩面，立菩薩前。

「見其在於鬥場之內，刀仗矢刃，自許左右及眷屬等，悉舍魔王，諸方馳走。

「見其從來吉祥之瓶，皆崩破壞。

「見那羅陀天仙，口唱不吉祥事。

「見有一神，名為歡喜，當門作聲，如是唱說，稱不歡喜。

「見虛空中，塵霧煙雲，悉皆遍滿。

「見守魔宮功德大神，舉聲大哭。

「見其從來自在之處，成不自在。

「見自朋友，悉成怨仇。

「見諸魔宮，或成黑暗，或復失火，悉皆燒盡。

「見其一切諸魔宮殿，震動不安。

「見其所有樹木叢林，或被他斫，或自倒地。

「見其所有思念判事，或作方計，竟日籌量，不得一口，唯有亂心。

「爾時，欲界魔王波旬，見如是等三十二夢不祥相已，從睡而寤，遍體戰慄，心意不安，內懷恐懼。普喚一切魔家眷屬，皆令集聚，及其宮內，左右侍臣，並大兵將，當諸城門守護之人，向說夜夢所見之事。『汝等諸人！我昨夜夢見諸變怪，如前所說。我見如是不祥夢已，甚大恐怖，身心不安，以是生疑，忽然睡覺。我應不久必失此處，恐畏更有或大威德福力之人，來生此處，替代於我

現代漢語譯本 『看見他的宮殿內，所有音聲樂器，如螺鼓、琴瑟、箜篌、笙簧等，所有五種音聲的樂器，全都破損折斷，殘破不堪，散亂地堆在地上。 『看見他一直寵愛的侍從，都自然地遠離他，憂愁困苦，退居一旁，獨自躺在地上。 『看見他端莊可愛的玉女，赤身裸體，蜷縮著身體，自己舉起雙手，拔扯頭髮，躺在地上。 『看見那些聰明機智的魔子，全都走向菩提樹下，頂禮那位菩薩的腳。 『看見他所愛的四個女兒，各自舉起雙手，大聲號哭，發出這樣的哀嚎：『嗚呼嗚呼！阿耶阿耶！』 『看見他自己穿的衣服，污垢油膩，不乾淨。 『看見他自己，被塵土弄髒，全身都沾滿了污穢。 『看見他自己，突然變得瘦弱，沒有一點精氣神。 『看見他的宮殿，城墻、門窗、樓櫓、窗戶、防禦工事、天井，全都崩塌損壞。 『看見他所有的大將，夜叉、羅剎，或者鳩槃茶，或者龍王，他們都垂著雙手，有時舉起手臂，拍打頭部，捶胸頓足，各自承受著極大的痛苦。 『看見他所有欲界諸天主，四鎮天王、帝釋、夜摩、兜率、化樂、他化自在，全都號啕大哭，淚流滿面，走向菩薩，看著菩薩的臉，站在菩薩面前。 『看見在戰場內，刀槍箭矢，他自己左右的眷屬，全都捨棄魔王，向四面八方逃散。 『看見他一直以來象徵吉祥的寶瓶，全都崩裂破碎。 『看見那羅陀天仙，口中唱著不吉祥的事情。 『看見有一個神，名叫歡喜，在門口發出聲音，卻唱著不歡喜的事情。 『看見天空中，塵霧煙雲，全都瀰漫。 『看見守護魔宮的功德大神，放聲大哭。 『看見他一直以來自由自在的地方，變得不自由。 『看見自己的朋友，全都變成了仇敵。 『看見魔宮，有的變得黑暗，有的失火，全都燒燬了。 『看見他所有的魔宮殿宇，震動不安。 『看見他所有的樹木叢林，有的被別人砍伐，有的自己倒在地上。 『看見他所有思考判斷的事情，或者計劃謀略，整天籌劃，卻得不到一點結果，心中只有混亂。 『那時，欲界魔王波旬，看見這些三十二種不祥的夢境后，從睡夢中醒來，全身戰慄，心神不安，內心充滿恐懼。他立即召集所有魔族的眷屬，讓他們都聚集起來，以及宮內的侍臣、左右，還有大將，以及守衛城門的人，向他們講述了夜裡夢見的事情。『你們這些人！我昨夜夢見各種怪異的事情，就像我剛才所說的那樣。我看到這些不祥的夢境后，非常恐懼，身心不安，因此產生懷疑，突然醒來。我應該不久就會失去這裡，恐怕會有更有威德福力的人，來到這裡，取代我。』

English version 'Saw within his palace, all the instruments of sound and music, conches, drums, zithers, harps, flutes, and all the five kinds of musical instruments, all broken and shattered, ruined and decayed, scattered on the ground. 'Saw that all his beloved attendants had naturally distanced themselves from him, sorrowful and distressed, retreating to one side, lying alone on the ground. 'Saw his beautiful and beloved jade maidens, naked and contorted, raising their hands to pull out their hair, lying on the ground. 'Saw all the clever and wise demon sons heading towards the Bodhi tree, bowing at the feet of that Bodhisattva. 'Saw his four beloved daughters, each raising their hands, crying loudly, wailing thus: 『Woe, woe! Alas, alas!』 'Saw that his own clothes were stained and unclean. 'Saw himself defiled by dust, his whole body covered in filth. 'Saw himself suddenly emaciated, without any vitality. 'Saw his palace, the city walls, doors and windows, towers, battlements, and courtyards, all collapsing and falling into ruin. 'Saw all his great generals, yakshas, rakshasas, or kumbhandas, or dragon kings, all with their hands hanging down, or sometimes raising their arms, striking their heads and beating their chests, each suffering great distress. 'Saw all the lords of the desire realm, the four guardian kings, Indra, Yama, Tushita, Nirmanarati, Paranirmitavasavartin, all weeping and wailing, their faces covered in tears, walking towards the Bodhisattva, looking at the Bodhisattva's face, standing before the Bodhisattva. 'Saw that within the battlefield, swords, spears, and arrows, his own attendants and retinue, all abandoning the demon king, fleeing in all directions. 'Saw that his auspicious vases, which had always been symbols of good fortune, were all shattered and broken. 'Saw the celestial sage Narada, chanting inauspicious things. 'Saw a deity named Joy, making a sound at the door, but chanting about unhappiness. 'Saw that in the sky, dust, mist, and clouds were all pervasive. 'Saw the great deity who guarded the demon palace, crying loudly. 'Saw that his place of freedom had become a place of unfreedom. 'Saw that his friends had all become enemies. 'Saw that the demon palaces, some had become dark, some had caught fire, all were burned to ashes. 'Saw that all his demon palaces were shaking and unstable. 'Saw that all his trees and forests were either cut down by others or had fallen to the ground by themselves. 'Saw that all his thoughts and judgments, or plans and strategies, though he pondered them all day, he could not achieve anything, his mind was only in chaos. 『At that time, the demon king Papiyas of the desire realm, having seen these thirty-two inauspicious dreams, awoke from his sleep, trembling all over, his mind uneasy, his heart filled with fear. He immediately summoned all the demon family members, ordering them to gather, as well as the attendants and ministers in the palace, the great generals, and those guarding the city gates, and told them about the things he had seen in his dream. 『All of you! Last night I dreamt of various strange things, as I have just described. After seeing these inauspicious dreams, I am very afraid, my body and mind are uneasy, and therefore I am suspicious, and suddenly woke up. I should soon lose this place, and I fear that someone with greater power and merit will come here and replace me.』

---

。』而說偈言：

「『昨夜光明自然現，　　光明中說此偈言， 釋種太子今出家，　　三十二相莊嚴體， 出家苦行六年滿，　　今漸來向道樹間， 自覺覺他以菩提，　　汝若有力共彼試。 彼種善根劫千億，　　今得菩提證正真， 破汝境界悉當空，　　汝若不能折伏彼， 彼證甘露身常住，　　欲破汝等此魔宮。 是故我告汝諸魔，　　若有強力早向彼， 沙門獨自在樹下，　　速疾破彼莫令全， 汝等若取我愛言，　　為我辦具四兵眾。 世間多有辟支佛，　　彼今出已令涅槃， 望我獨自作法王，　　不令斷絕如來種。』

「爾時魔王波旬長子，名曰商主，時彼商主，即便以偈，白其父言：

「『父王何故面無色，　　心戰身體無威光， 看此形相似大驚，　　未審曾見聞何事？ 唯愿向子等實說，　　如所聞見一一論。』

「時，魔波旬還以偈告其子商主，作如是言：

「『子汝今當善諦聽，　　昨夜我夢甚異常， 若我眾中具說之，　　大眾聞皆絕倒地。』

「時，魔波旬長子商主，復更以偈報其父言：

「『大眾倒地不敢辭，　　入陣若退是大苦， 若夢見有如是相，　　寧住莫斗被他追。』

「時，魔波旬復還以偈告其子言：

「『丈夫發意取鬥勝，　　可以不勝即斗休， 彼獨沙門何所能，　　我到樹下當起走。』

「是時，商主復更以偈白其父言：

「『有力眾力弱力人，　　獨一智慧勝他鬥， 螢火蟲滿三千界，　　一日出世悉能遮。 若人自慢心不思，　　貢高欺他不廣問， 諸智人來相開諫，　　若不取語此難治。』

「爾時，菩薩向菩提樹，未至彼處，其間見一庵羅之樹，謂言此是菩提之樹。菩薩至彼樹下欲坐，意中以為菩提之樹，是時彼地，以菩薩身威德力故，重不能禁，欲陷向下。

「爾時菩薩如是思惟：『世有二人行坐之處，其地陷沒。何等為二？一者斷絕諸善根盡，二者福德諸善甚多計。我即今應非是斷善根盡人，此或應非菩提樹下。』

「爾時色界凈居諸天，為幖幟真菩提樹故，懸妙繒幡置於其上，又復彼中所有諸樹，枝幹悉傾向菩提樹。是時菩薩即知此是真菩提樹，便舍於前舊庵羅樹，回步安庠，漸漸而向菩提樹邊

『於是，他說了這樣的偈語： 『昨夜，光明自然顯現，光明中說了這偈語： 釋迦族的太子現在出家了，他有三十二種莊嚴的相貌。 出家苦行六年已滿，現在漸漸來到菩提樹下。 他將自覺覺他，證得菩提，如果你有能力，就去和他較量。 他種下的善根有千億劫之久，現在將證得菩提，獲得真正的覺悟。 他將破除你的境界，使其全部空無，如果你不能降伏他， 他將證得甘露之身，永恒存在，想要摧毀你們的魔宮。 所以我告訴你們這些魔，如果有強大的力量，就早點去對付他， 那個沙門獨自在樹下，趕快去摧毀他，不要讓他完整。 如果你們聽從我的愛語，就為我準備好四種軍隊。 世間有很多辟支佛，他們現在已經出世，即將涅槃， 希望我獨自成為法王，不讓如來的種子斷絕。』 當時，魔王波旬的長子，名叫商主，當時商主，就用偈語，對他的父親說： 『父王為何面色蒼白，心神戰慄，身體沒有光澤， 看你這模樣，好像非常驚恐，不知你曾見到或聽到什麼事？ 希望您如實告訴我們，把所見所聞一一說來。』 當時，魔波旬也用偈語告訴他的兒子商主，這樣說道： 『兒子你現在要仔細聽，昨夜我做的夢非常異常， 如果我在眾人中說出來，大家聽了都會嚇得倒在地上。』 當時，魔波旬的長子商主，又用偈語回答他的父親說： 『大家倒地不敢推辭，入陣如果退卻，那是大苦， 如果夢見有這樣的景象，寧可守住，不要去戰鬥，會被他追趕。』 當時，魔波旬又用偈語告訴他的兒子說： 『大丈夫發誓要取勝，可以不勝就停止戰鬥， 那個獨自的沙門又能怎麼樣呢？我到樹下，他就會逃走。』 當時，商主又用偈語對他的父親說： 『有力量的人，眾力弱的人，獨自的智慧勝過他人的戰鬥， 螢火蟲充滿三千世界，一日太陽出來，就能全部遮蔽。 如果有人自滿，不思考，貢高自大，欺騙他人，不廣泛詢問， 有智慧的人來勸諫，如果不聽從，就很難治理。』 當時，菩薩走向菩提樹，還沒到那裡，中間看到一棵庵羅樹，以為這是菩提樹。菩薩走到那棵樹下想要坐下，心中以為是菩提樹，當時那塊地，因為菩薩的威德力，承受不住，想要陷下去。 當時菩薩這樣思惟：『世上有兩個人坐的地方，地面會陷下去。哪兩種人呢？一種是斷絕所有善根的人，另一種是福德善根非常多的人。我現在應該不是斷絕善根的人，這或許不是菩提樹下。』 當時，凈居諸天，爲了標示真正的菩提樹，懸掛了美妙的繒幡在樹上，而且那裡所有的樹，枝幹都傾向菩提樹。當時菩薩就知道這是真正的菩提樹，就捨棄了之前的庵羅樹，回步安詳，漸漸走向菩提樹邊。

『Then he spoke in verse: 『Last night, a natural light appeared, and in that light, this verse was spoken: The Shakya prince has now renounced the world, his body adorned with thirty-two marks of greatness. Having completed six years of ascetic practice, he now gradually approaches the Bodhi tree. He will awaken himself and others to Bodhi; if you have the strength, go and test him. He has cultivated roots of goodness for billions of kalpas; now he will attain Bodhi and realize true enlightenment. He will shatter your realm, making it all empty; if you cannot subdue him, He will attain the immortal body of nectar and dwell eternally, desiring to destroy your demon palace. Therefore, I tell you demons, if you have great power, go quickly to confront him, That Shramana is alone under the tree; quickly destroy him, do not let him remain whole. If you heed my loving words, prepare for me the four divisions of the army. There are many Pratyekabuddhas in the world; they have now appeared and are about to enter Nirvana, I hope to become the sole Dharma King, not allowing the lineage of the Tathagata to be cut off.』 At that time, Mara Papiyas's eldest son, named Shangzhu, then spoke in verse to his father: 『Father, why is your face pale, your mind trembling, and your body without radiance? Looking at your appearance, you seem greatly alarmed; I wonder what you have seen or heard? I wish you would tell us the truth, recounting everything you have seen and heard.』 Then, Mara Papiyas also spoke in verse to his son Shangzhu, saying: 『Son, you must listen carefully now; last night, I had a very unusual dream, If I were to tell it to the assembly, everyone who heard it would fall to the ground in terror.』 Then, Mara Papiyas's eldest son, Shangzhu, again replied to his father in verse: 『The assembly would fall to the ground without daring to refuse; if one retreats in battle, it is great suffering, If you have seen such a sign in a dream, it is better to stay put than to fight and be chased by him.』 Then, Mara Papiyas again spoke in verse to his son, saying: 『A brave man vows to win; if he cannot win, he can stop fighting, What can that solitary Shramana do? When I go to the tree, he will run away.』 Then, Shangzhu again spoke in verse to his father: 『The powerful, the weak, and those with many forces, a single wisdom surpasses their battles, If fireflies filled the three thousand worlds, the sun, when it rises, can cover them all. If a person is arrogant, does not think, is conceited, deceives others, and does not ask widely, When wise people come to advise, if they do not listen, they are difficult to manage.』 At that time, the Bodhisattva was heading towards the Bodhi tree, and before reaching it, he saw an Amra tree and thought it was the Bodhi tree. The Bodhisattva went under that tree and wanted to sit down, thinking it was the Bodhi tree. At that moment, the ground, due to the Bodhisattva's majestic power, could not bear it and began to sink. Then the Bodhisattva thought: 『In the world, there are two kinds of people whose sitting places cause the ground to sink. Who are these two? One is a person who has exhausted all roots of goodness, and the other is a person with immense merit and goodness. I am not one who has exhausted all roots of goodness, so this might not be the Bodhi tree.』 At that time, the Pure Abode Devas, to mark the true Bodhi tree, hung wonderful silken banners on it, and all the trees there had their branches leaning towards the Bodhi tree. Then the Bodhisattva knew that this was the true Bodhi tree, so he left the previous Amra tree, turned around calmly, and gradually walked towards the Bodhi tree.

---

。

「爾時，菩薩當向菩提樹下行時，有一夜叉名曰香獸，守護于彼菩提之樹，去樹不遠停止其中。見菩薩來，得急即告更一同伴，名為赤眼，別夜叉言：『仁者汝來！我今語汝，汝須知覺，汝速為我，往欲界主魔王邊咨道如斯語：「昔拘留孫，及拘那含，並迦葉等，諸大仙聖，於此地中所居之處成大等覺。今復更有精進之人，功德圓滿，菩提行備，以具足得三十二相，侵于魔王境界所住。是彼釋種凈飯王子，名悉達多，已舍苦行，得於正念，來至於此最勝地處，而欲居停。愿大王知時。」』赤眼聞香獸夜叉如此語已，速往詣于魔波旬所，既到彼已，如上所語，悉具說之。

「爾時，欲界魔王波旬，從彼赤眼夜叉邊聞如此語已，即便召喚他化自在一切諸天，化樂、兜率、三十三天、四天王等，並地居天，諸龍、夜叉，諸乾闥婆，及阿修羅、緊陀羅、摩睺羅伽、鳩槃茶、羅剎、毗舍遮等，一切大眾，而敕之言：『汝等悉集！聽我處分。有一釋迦種姓之子，欲取菩提。我等相共至於彼處，斷其如此勇猛之心，勿令取證。』

「爾時魔王長子商主，白其父王魔波旬言：『父王如是，子心不樂。何以故？而今父王欲共悉達菩薩大士而作怨仇，唯恐后時，父王內心悔無所及。』作是語已，時魔波旬告子商主，作如是言：『咄汝小兒！愚闇淺短，未曾知我變化神通，未曾睹我自在威力。』

「爾時商主白其父言：『父王當知！我非父王愚癡之兒，亦非不知父王神通威力自在，但父王今未知悉達菩薩神通，未見悉達菩薩德力。其事雖然，但願父王！至於彼邊，應當自見應當自知彼之神通。』

「爾時，欲界魔王波旬，不取其子商主之言，聞已忽然裝束四種精銳兵眾，悉令聚集，帶甲持仗，譬如大力最猛健將，率領可畏雜種軍眾人，睹之時能令毛豎，世未曾見又未曾聞。如是無量百千萬億天神鬼兵，所謂一身能現多種百千面孔，其一一面能出無量種種蛇身，手腳繚戾，形容可畏。皆執弓箭槊矛槌棒斧鑿刀劍、最勝金剛諸器仗等，或復身體頭目手足眾雜異形，或復頂上大火熾然，或於肚邊出極猛火，或復語言粗澀叫喚，或執犁木，或持杵等如是諸物。眼孔可畏，或眼睛睞，視䀎高低。或口喎斜而復多齒。其舌廣大，現多種形，或舌下垂，或舌拳縮，猶如礓石

現代漢語譯本：當時，菩薩將要走向菩提樹下時，有一個名叫香獸的夜叉，守護在那菩提樹旁，在離樹不遠的地方停了下來。他看見菩薩來了，急忙告訴另一個同伴，名叫赤眼的夜叉說：『仁者，你過來！我現在告訴你，你必須知道並覺察，你快點替我到欲界之主魔王那裡稟告這樣的話：「以前拘留孫佛、拘那含佛和迦葉佛等各位大仙聖，都在這地方證得無上正等正覺。現在又有一個精進修行的人，功德圓滿，菩提行也已具備，具足三十二相，侵犯了魔王的境界。他是釋迦族的凈飯王子，名叫悉達多，已經捨棄苦行，得到正念，來到這最殊勝的地方，想要停留在此。愿大王知曉此事。」』赤眼夜叉聽了香獸夜叉這樣說后，立刻前往魔王波旬那裡，到了之後，把香獸夜叉所說的話，全部告訴了他。 現代漢語譯本：當時，欲界魔王波旬從赤眼夜叉那裡聽到這些話后，立即召集他化自在天的一切諸天，化樂天、兜率天、三十三天、四天王等，以及地居天、諸龍、夜叉、乾闥婆、阿修羅、緊陀羅、摩睺羅伽、鳩槃茶、羅剎、毗舍遮等一切大眾，命令他們說：『你們都聚集起來！聽我的命令。有一個釋迦種姓的兒子，想要證得菩提。我們一起到他那裡去，斷絕他這種勇猛的心，不要讓他證得道果。』 現代漢語譯本：當時，魔王的長子商主，對他的父王魔波旬說：『父王，這樣做，我心裡不高興。為什麼呢？現在父王想要和悉達多菩薩大士結怨，恐怕以後，父王內心後悔也來不及了。』說完這些話后，魔王波旬對他的兒子商主說：『你這小兒！愚蠢淺薄，不曾知道我的變化神通，不曾見過我的自在威力。』 現代漢語譯本：當時，商主對他的父王說：『父王應當知道！我不是父王愚癡的兒子，也不是不知道父王的神通威力自在，只是父王現在還不知道悉達多菩薩的神通，沒有見過悉達多菩薩的德力。事情雖然如此，但願父王！到他那裡去，應當親自看看，應當親自了解他的神通。』 現代漢語譯本：當時，欲界魔王波旬，不聽他兒子商主的話，聽完后，忽然裝束好四種精銳的兵眾，全部聚集起來，披著鎧甲，拿著武器，就像大力最勇猛的將領，率領著可怕的雜種軍隊，看到時能讓人毛骨悚然，世上從未見過，也從未聽過。像這樣無量百千萬億的天神鬼兵，有的一個身體能現出多種百千面孔，每一個面孔都能發出無量種種蛇身，手腳纏繞，形狀可怕。他們都拿著弓箭、長矛、槌棒、斧頭、鑿子、刀劍、最勝金剛等各種武器，有的身體、頭、眼睛、手、腳形狀各異，有的頭頂上燃著熊熊大火，有的肚子邊冒出極猛烈的火焰，有的說話粗魯叫喊，有的拿著犁木，有的拿著杵等各種東西。眼睛的孔洞可怕，有的眼睛斜視，有的眼睛高低不平。有的嘴巴歪斜，牙齒很多。他們的舌頭很大，現出多種形狀，有的舌頭下垂，有的舌頭捲縮，像石頭一樣。

English version: At that time, when the Bodhisattva was about to walk towards the Bodhi tree, there was a Yaksha named Fragrant Beast, guarding that Bodhi tree, stopping not far from the tree. Seeing the Bodhisattva coming, he hurriedly told another companion, a Yaksha named Red Eye, saying: 'O benevolent one, come here! I am now telling you, you must know and be aware, you quickly go for me to the lord of the desire realm, the demon king, and report these words: "In the past, Krakucchanda Buddha, Kanakamuni Buddha, and Kashyapa Buddha, all the great sages, attained supreme enlightenment in this place. Now there is another person who is diligently practicing, whose merits are complete, whose Bodhi practice is also complete, who possesses the thirty-two marks, and is encroaching upon the demon king's realm. He is the Shakya clan's Prince Siddhartha, who has abandoned ascetic practices, attained right mindfulness, and has come to this most excellent place, intending to stay here. May the great king know this matter."' After hearing these words from the Yaksha Fragrant Beast, the Yaksha Red Eye immediately went to the demon king Mara, and upon arriving, told him everything that the Yaksha Fragrant Beast had said. English version: At that time, the demon king Mara of the desire realm, after hearing these words from the Yaksha Red Eye, immediately summoned all the gods of the Paranirmitavasavartin heaven, the gods of the Nirmanarati heaven, the Tushita heaven, the Trayastrimsha heaven, the Four Heavenly Kings, as well as the earth-dwelling gods, dragons, Yakshas, Gandharvas, Asuras, Kinnaras, Mahoragas, Kumbhandas, Rakshasas, Pisachas, and all the great assembly, and commanded them, saying: 'You all gather together! Listen to my command. There is a son of the Shakya clan who wants to attain Bodhi. Let us go together to that place and cut off his courageous heart, and not let him attain the fruit of the path.' English version: At that time, the demon king's eldest son, Merchant Lord, said to his father, the demon king Mara: 'Father, I am not happy with this. Why? Now father wants to make an enemy of the Bodhisattva Siddhartha, I am afraid that later, father will regret it and it will be too late.' After saying these words, the demon king Mara said to his son Merchant Lord: 'You little child! You are foolish and shallow, you have never known my transformations and supernatural powers, you have never seen my free and powerful might.' English version: At that time, Merchant Lord said to his father: 'Father should know! I am not father's foolish son, nor am I unaware of father's supernatural powers and freedom, but father does not yet know the supernatural powers of the Bodhisattva Siddhartha, nor has he seen the virtuous power of the Bodhisattva Siddhartha. Although this is the case, may father! Go to that place, you should see for yourself, you should understand his supernatural powers for yourself.' English version: At that time, the demon king Mara of the desire realm, did not heed the words of his son Merchant Lord, and after hearing them, suddenly prepared four kinds of elite troops, gathered them all together, wearing armor and holding weapons, like the most powerful and courageous generals, leading a terrifying mixed army, which, when seen, could make one's hair stand on end, something never seen or heard of in the world. Like this, countless hundreds of millions of billions of gods and demon soldiers, some with one body able to manifest many hundreds of thousands of faces, each face able to emit countless kinds of snake bodies, with hands and feet entangled, of terrifying shapes. They all held bows, arrows, spears, clubs, axes, chisels, swords, the most excellent Vajra weapons, etc., some with bodies, heads, eyes, hands, and feet of various shapes, some with great flames blazing on their heads, some with extremely fierce flames coming out of their bellies, some speaking in rough and harsh shouts, some holding plows, some holding pestles, and other such things. Their eye sockets were terrifying, some with eyes squinting, some with eyes of different heights. Some with mouths crooked and many teeth. Their tongues were large, manifesting various shapes, some with tongues hanging down, some with tongues curled up, like stones.

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。或眼放光，猶如黑蛇其中毒滿，或有頸項纏繞諸蛇，或有手執蟒蛇而食，猶金翅鳥從海取龍而啖食之。或復手執人肉骨血頭目支節而啖食之，或手執人五臟腸肚糞穢而食。或有青眼如師子王，喧張可畏。或眼凹凸，開合放光，或復騎于猛火大山，乘空而來。或兩肩頭擎于焰火，熾燃如山。或於地上，兩手拔樹合根，擔來其中。或有耳如羖羊，或如簸箕，或如蚌蛤，或如象耳，或如豬耳，或垂朵耳。或復有肚如病水人，腳脛細弱，身體羸瘦。或鼻匾𠥶，或腹如甕，足如覆缽，身體皮干，猶如曝脯，其肉枯燥，血脈干竭。或復割截手足而懸，或復斫頭而手中執。或身出血，更互相飲，飲已復吐，或吐白沫，或飲融銅，或吞鐵丸。或刖手足肘膝而行，或唯骨身無有皮肉。或作豬形，或驢騾形象形馬形、駱駝牛羊羖羝[尸@((二*人)/?)]兕、水牛狐兔𤛆牛𤝙𤡣、摩竭鯨鹢、師子虎狼熊羆禽㹮、獼猴豺豹野干貍狗。諸如是等，種種形容，作大恐怖，作大可畏，如是軍眾悉皆整備，儼然承奉，待命即行。

佛本行集經卷第二十七

隋天竺三藏阇那崛多譯向菩提樹品下

「爾時，魔王即告赤眼夜叉之使，作如是言：『謂汝赤眼，汝今見此軍眾以不？有誰輒欲侵我境界。』是時赤眼夜叉之使，即白其王魔波旬言：『大王！當知此是釋種凈飯王子，名悉達多，從彼善生村主女前，猶如牛王，作大音聲，向于吉利刈草人邊，乞得一把。有一樹名羖羊多羅尼拘陀樹，漸漸而來，復有五百青雀圍繞，以初春月所出可愛一切樹木，悉著花果，枝柯自垂，無識諸樹，猶尚傾頭，低而供養，震動大地，欲向于彼菩提樹下。』

「爾時，波旬既見菩薩欲向于彼菩提樹下，作是思惟：『愿此釋種，向余樹下，鋪草而坐，莫向於此菩提樹坐。』其心如是思惟念已，告彼一切夜叉眾言：『汝等一切諸夜叉輩，宜減少許夜叉之眾，速往詣彼菩提樹下伏藏而住，慎莫使此釋種之子趣向于彼菩提樹間。』其夜叉等白魔王言：『謹依大王嚴命所敕。』是時夜叉即便抽減少許人眾，去彼菩提樹下不遠，伏藏而住。其彼魔家諸夜叉眾，遙見菩薩欲來向于菩提樹時，身體赫奕，猶如金山照耀放光，不可譬喻

現代漢語譯本：有的眼睛裡放出光芒，像充滿毒液的黑蛇；有的脖子上纏繞著各種蛇；有的手裡拿著蟒蛇吃，就像金翅鳥從海里抓龍吃一樣。有的手裡拿著人肉、骨頭、血、頭、眼睛、四肢吃；有的手裡拿著人的五臟、腸子、糞便吃。有的眼睛是青色的，像獅子王一樣，吼叫起來很可怕。有的眼睛凹凸不平，開合時放出光芒；有的騎在猛火大山上，乘空而來。有的兩肩頭上頂著火焰，燃燒得像山一樣。有的在地上，兩手拔起樹連根，扛著走。有的耳朵像公羊，有的像簸箕，有的像蚌殼，有的像象耳，有的像豬耳，有的耳朵下垂。有的肚子像得了水腫病的人，腿腳細弱，身體瘦弱。有的鼻子扁平，有的肚子像甕，腳像倒扣的缽，身體面板乾燥，像曬乾的肉乾，肉枯燥，血脈乾涸。有的被割斷手腳懸掛著，有的被砍下頭拿在手裡。有的身體出血，互相飲用，喝完又吐出來，有的吐白沫，有的喝融化的銅，有的吞鐵丸。有的被砍斷手腳肘膝而行，有的只有骨頭沒有皮肉。有的變成豬的形狀，有的變成驢騾的形狀，有的變成馬的形狀、駱駝、牛、羊、公羊、母羊、野牛、狐貍、兔子、野牛、摩羯、鯨魚、鸕鶿、獅子、老虎、狼、熊、羆、鳥、獼猴、豺、豹、野狗、貍貓、狗。像這樣等等，各種各樣的形狀，製造出巨大的恐怖，令人非常害怕，這樣的軍隊都整裝待發，恭敬地等待命令，隨時準備出發。 當時，魔王就告訴赤眼夜叉的使者，這樣說道：『你叫赤眼，你現在看到這支軍隊了嗎？有誰膽敢侵犯我的領地。』當時，赤眼夜叉的使者，就對他的國王魔波旬說：『大王！您應該知道，這是釋迦族的凈飯王子，名叫悉達多，他從善生村主女那裡，像牛王一樣，發出巨大的聲音，向吉祥的割草人那裡，乞討到一把草。有一棵樹名叫羖羊多羅尼拘陀樹，他漸漸地走來，還有五百隻青雀圍繞著他，在初春時節，所有可愛的樹木都開花結果，枝條自然下垂，沒有知覺的樹木，都還低頭，彎腰供養，震動大地，想要到那菩提樹下。』 當時，波旬看到菩薩想要到那菩提樹下，就想：『希望這個釋迦族人，到別的樹下，鋪草而坐，不要到這菩提樹下坐。』他心裡這樣想著，就告訴所有的夜叉眾說：『你們所有的夜叉們，應該減少一些夜叉的人數，快速前往那菩提樹下埋伏，千萬不要讓這個釋迦族的孩子到那菩提樹那裡去。』那些夜叉對魔王說：『謹遵大王的命令。』當時，夜叉們就抽調減少了一些人，到那菩提樹下不遠的地方，埋伏起來。那些魔家的夜叉們，遠遠地看到菩薩想要來到菩提樹時，身體光芒四射，像金山一樣照耀發光，無法比喻。

English version: Some had eyes that shone like black snakes full of venom; some had various snakes coiled around their necks; some held pythons in their hands and ate them, like the garuda bird taking dragons from the sea to devour. Some held human flesh, bones, blood, heads, eyes, and limbs to eat; some held human organs, intestines, and excrement to eat. Some had blue eyes like a lion king, roaring terribly. Some had eyes that were bulging and sunken, opening and closing with light; some rode on fiery mountains, coming through the air. Some had flames on their shoulders, burning like mountains. Some on the ground, with both hands, uprooted trees with their roots, carrying them away. Some had ears like rams, some like winnowing baskets, some like clams, some like elephant ears, some like pig ears, some with drooping ears. Some had bellies like people with dropsy, with thin legs and weak, emaciated bodies. Some had flat noses, some had bellies like urns, feet like overturned bowls, dry skin like dried meat, with withered flesh and dried-up blood vessels. Some had their hands and feet cut off and hung up, some had their heads chopped off and held in their hands. Some bled from their bodies, drinking each other's blood, and after drinking, they vomited, some vomited white foam, some drank molten copper, some swallowed iron balls. Some walked with their hands, feet, elbows, and knees cut off, some were just bones without skin or flesh. Some transformed into the shape of pigs, some into the shape of donkeys and mules, some into the shape of horses, camels, cows, sheep, rams, ewes, wild oxen, foxes, rabbits, wild cattle, makara, whales, cormorants, lions, tigers, wolves, bears, birds, monkeys, jackals, leopards, wild dogs, and civets. All these various forms created great terror and fear. Such an army was fully prepared, respectfully awaiting orders, ready to depart. At that time, the demon king told the messenger of the red-eyed yaksha, saying: 'You, red-eye, do you see this army now? Who dares to invade my territory?' At that time, the messenger of the red-eyed yaksha replied to his king, Mara Papiyas: 'Great King! You should know that this is the Shakya prince, Siddhartha, the son of Suddhodana, who, like a bull king, made a great sound from the village chief's daughter of Good Birth, and begged a handful of grass from the auspicious grass cutter. There is a tree called the ram-tamarind tree, and he is gradually approaching it, surrounded by five hundred blue sparrows. In the early spring, all the lovely trees are blooming and bearing fruit, their branches naturally drooping. Even the unconscious trees are bowing their heads, bending down in offering, shaking the earth, wanting to go to that Bodhi tree.' At that time, when Papiyas saw that the Bodhisattva wanted to go to that Bodhi tree, he thought: 'I wish this Shakya person would sit under another tree, spreading grass, and not sit under this Bodhi tree.' Having thought this, he told all the yaksha: 'All of you yakshas, should reduce some of your numbers and quickly go to the Bodhi tree to lie in ambush, and do not let this Shakya child go to that Bodhi tree.' The yakshas replied to the demon king: 'We will respectfully obey your orders.' At that time, the yakshas reduced some of their numbers and went to a place not far from the Bodhi tree to lie in ambush. When the yakshas of the demon's family saw the Bodhisattva coming towards the Bodhi tree, his body was radiant, shining like a golden mountain, beyond comparison.

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。其夜叉眾，既睹見已，即說偈言：

「『此必千光新日出，　　威德照耀如金山， 憐愍一切諸天人，　　漸到樹王如師子。』

「時彼樹林所守護神，即以偈頌報答于彼諸夜叉言：

「『世尊千劫功德圓，　　備滿六度施戒忍， 精進禪定及智慧，　　具足一切諸莊嚴。 今漸來至向樹王，　　欲證無上菩提道， 諸天及人八部眾，　　思惟如是悉隨行。』

「爾時，彼諸魔家眷屬夜叉眾等，聞此偈已，皆悉離彼菩提樹側，星散而走。是時菩薩漸漸來到十六種相功德具滿地分之處。何等名為十六種相？所謂彼地劫燒之時，最後燃盡，劫初立時，最在先成。

「又復，彼地所出諸草，最勝最妙。所謂優波羅、波頭摩、拘勿頭、分陀利，充足不少。

「又復，彼地于閻浮提，最在於中。

「又復，彼地不居頑鈍愚癡眾生，唯住聖種大福德人之所行坐。

「又復，彼地無諸坑坎，四面空寬，平整之處。

「又復，彼地不下不高，清凈洪滿，猶如手掌。

「又復，彼地多有諸花，優波羅、波頭摩、拘勿頭、分陀利，自然生長。

「又復，彼地悉為一切聖人通知。

「又復，彼地自然顯現。

「又復，彼地於一切時，恒居聖人，不曾空闕。

「又復，彼地終無有人能得降伏。

「又復，彼地名稱遠聞，所謂師子最高之座。

「又復，彼地其有心覓，過不能得，所謂若魔魔家眷屬。

「又復，彼地於一切地，最在中齊。

「又復，彼地金剛所成。

「又復，彼地所生諸草，正高四指，柔軟青綠，如孔雀項。觸時猶如迦尸迦衣，顏色微妙，可喜端正，香氣芬芳，頭悉右旋。往昔有諸轉輪聖王，悉皆知聞此可愛樂希有之事，是故恒來往彼觀看此之地處。

「爾時，菩薩臨欲至彼菩提樹側，是時其地，自然掃除，清凈嚴麗，香汁涂灑，可喜端正，令心樂觀，又無一切砂礫瓦石、蒺䔧棘刺、諸惡草等。是時菩薩，初執草行用於左手，后至樹下，即以右手柔軟五指，羅網莊嚴，赤色猶如燕脂所涂，從左手取彼一把草，安穩欲置菩提樹下。東面持草，擲于地上，根即向樹。菩薩心發如是之愿：『我今於此處所坐已，越煩惱海，度至彼岸。』時菩薩擲彼一把草至地，猶如瓶中置華，或如河漩，或如萬字

現代漢語譯本：那些夜叉眾，當他們看到菩薩后，就說了偈語： 『這一定是千光新日昇起，威德光芒照耀如金山，憐憫一切天人和眾生，漸漸來到樹王前，如同獅子一般。』 這時，守護那片樹林的樹神，就用偈語回答那些夜叉說： 『世尊經過千劫的功德圓滿，具備了佈施、持戒、忍辱這六度，以及精進、禪定和智慧，具足了一切莊嚴。現在漸漸來到樹王這裡，想要證得無上的菩提道，諸天和人以及八部眾，都在思念著他，並跟隨他的步伐。』 那時，那些魔王的眷屬夜叉眾等，聽到這些偈語后，都離開了菩提樹旁，像星散一樣逃走了。這時，菩薩漸漸來到具有十六種功德的地處。哪十六種功德呢？就是說，這塊地在劫火燃燒時，最後才被燃盡；在劫初形成時，最先出現。 而且，這塊地上長出的草，是最殊勝最美好的。比如優波羅花、波頭摩花、拘勿頭花、分陀利花，充足而不少。 而且，這塊地在閻浮提中，位置最居中。 而且，這塊地不居住頑固愚癡的眾生，只居住聖種大福德之人所行坐。 而且，這塊地沒有坑洼，四面空曠寬闊，平坦整齊。 而且，這塊地不高不低，清凈而豐滿，就像手掌一樣。 而且，這塊地上有很多花，優波羅花、波頭摩花、拘勿頭花、分陀利花，自然生長。 而且，這塊地被一切聖人所知曉。 而且，這塊地自然顯現。 而且，這塊地在任何時候，都有聖人居住，不曾空缺。 而且，這塊地最終沒有人能夠降伏。 而且，這塊地的名稱遠近聞名，被稱為獅子最高之座。 而且，這塊地如果有心尋找，也無法得到，比如魔王和魔王的眷屬。 而且，這塊地在一切土地中，位置最居中。 而且，這塊地由金剛構成。 而且，這塊地上生長的草，正好高四指，柔軟青綠，像孔雀的脖子一樣。觸控時就像迦尸迦的衣服一樣，顏色微妙，令人喜愛端正，香氣芬芳，草頭都向右旋轉。過去有許多轉輪聖王，都知道這可愛而稀有的事情，所以經常來這裡觀看這塊地方。 那時，菩薩將要到達菩提樹旁，這時，那塊地自然被清掃乾淨，清凈莊嚴美麗，涂灑著香汁，令人喜愛端正，使人心生歡喜，而且沒有一切沙礫瓦石、蒺藜荊棘、各種惡草等。這時，菩薩最初用左手拿著草行走，後來到了樹下，就用右手柔軟的五指，像羅網一樣莊嚴，紅色像胭脂塗抹過一樣，從左手取過一把草，安穩地想要放在菩提樹下。面向東方拿著草，扔在地上，草根就朝向樹。菩薩心中發願說：『我今天在這裡坐下後，要超越煩惱的海洋，到達彼岸。』這時，菩薩把那一把草扔到地上，就像瓶中插花，或者像河中的漩渦，或者像萬字一樣。

English version: The yaksha crowd, having seen him, spoke in verses: 'This must be the new sun of a thousand lights rising, its majestic virtue shining like a golden mountain, showing compassion to all gods and humans, gradually approaching the king of trees like a lion.' At that time, the guardian deity of that forest, replied to those yakshas with verses: 'The World Honored One has perfected merits over a thousand kalpas, fully endowed with the six perfections of giving, discipline, patience, diligence, meditation, and wisdom, possessing all adornments. Now he is gradually coming to the king of trees, desiring to attain the unsurpassed path of Bodhi. Gods, humans, and the eightfold assembly, all contemplate this and follow his path.' At that time, those yaksha crowds, the retinue of the demon king, having heard these verses, all left the side of the Bodhi tree and scattered away like stars. At this time, the Bodhisattva gradually arrived at the place with sixteen kinds of meritorious qualities. What are these sixteen kinds of qualities? It is said that this land, when the kalpa is burned, is the last to be burned; when the kalpa begins, it is the first to be formed. Moreover, the grasses that grow on this land are the most excellent and wonderful. Such as the utpala, padma, kumuda, and pundarika flowers, abundant and not lacking. Moreover, this land is the most central in Jambudvipa. Moreover, this land is not inhabited by stubborn and foolish beings, but only by those of noble lineage and great merit who practice and sit there. Moreover, this land has no pits or hollows, it is open and wide on all sides, a flat and even place. Moreover, this land is neither low nor high, it is pure and full, like the palm of a hand. Moreover, this land has many flowers, utpala, padma, kumuda, and pundarika, growing naturally. Moreover, this land is known by all the sages. Moreover, this land appears naturally. Moreover, this land is always inhabited by sages, never vacant. Moreover, this land can never be subdued by anyone. Moreover, the name of this land is widely known, called the highest seat of the lion. Moreover, this land cannot be found by those who seek it with ill intent, such as the demon king and his retinue. Moreover, this land is the most central among all lands. Moreover, this land is made of diamond. Moreover, the grasses that grow on this land are exactly four fingers high, soft and green, like the neck of a peacock. When touched, they are like the garments of Kashi, with subtle colors, pleasing and upright, fragrant, and the tips all turn to the right. In the past, many wheel-turning sage kings all knew of this lovely and rare event, and therefore often came to see this place. At that time, as the Bodhisattva was about to reach the side of the Bodhi tree, the ground was naturally swept clean, pure and beautifully adorned, sprinkled with fragrant juices, pleasing and upright, making the heart joyful, and there were no sand, gravel, tiles, thorns, or any evil grasses. At this time, the Bodhisattva first held the grass with his left hand, and later, when he reached the tree, he used his right hand, with its soft five fingers, adorned like a net, red like rouge, and took a handful of grass from his left hand, and gently wanted to place it under the Bodhi tree. Facing east, he threw the grass on the ground, and the roots faced the tree. The Bodhisattva made a vow in his heart: 'Having sat here today, I will cross the ocean of afflictions and reach the other shore.' At this time, the Bodhisattva threw that handful of grass on the ground, like flowers placed in a vase, or like a whirlpool in a river, or like a swastika.

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「爾時菩薩見自所執草漫擲地自然不亂，有如是等吉祥之相，口作是言：『如我今日所擲之草，應亂不亂，此吉祥相，表我在於亂世間中，必定當證不亂之法。』菩薩如是擲草鋪已，是時彼地六種震動。

「時，欲界主魔王波旬至菩薩所，而作是言：『謂剎利子！汝今不合在此樹下鋪草而坐。何以故？其此樹下，于夜半中，多有無量毗舍遮鬼及富多那夜叉羅剎，數數恒來啖食人肉。今此樹北，別有一林，是大仙人所居停處，彼之處所，名曰優婁頻螺聚落，可喜端正，人所樂觀，汝釋子宜至於彼地隨意而坐。』

「爾時菩薩報彼魔王作如是言：『汝魔波旬！可不知耶？我在於山阿蘭若處空閑澤中，或在樹下，或在冢間，或居林內，夜半安然，心無所畏。又復我今亦非無智，亦復非是無方便力，非如凡人至於此地。但我久知，往昔諸佛，在此樹下無畏之處，得成聖道。以如是義，我故來此。』

「爾時，別更有一夜叉，在於魔王波旬右立，時彼夜叉語菩薩言：『汝釋種子！今何苦用此樹下坐？自外四邊，大有餘樹，汝可速疾移他處去。』時菩薩報彼夜叉言：『我有心願，于余樹下，不能得成；所愿唯在於此樹下，決定當成，余處不得。』

「時，彼夜叉白其魔王作如是言：『大王！今聞彼言以不？更作何事能得彼去？』魔波旬報彼夜叉言：『我今唯應種種方便，作勤劬心斷彼，不聽於此處坐。』

「爾時，菩薩見魔波旬作如是言，鋪草而坐，內心思惟，發如是愿：『我今坐彼往昔過去諸佛所坐金剛之處，坐已當伏魔王波旬。我今此處坐已，斷滅欲瞋恚癡諸煩惱等。我今此處坐已，當證微妙甘露清涼之法。』

「爾時，菩薩所鋪之草，其根向內、頭皆向外，鋪已右繞彼菩提樹三匝訖竟，加趺而坐，身心端直，如蛇纏身，卓然不動。口三唱言：『我證甘露！我證甘露！我今定當證得甘露。』而菩薩心，發於如是弘誓之愿：『我坐此處，一切諸漏若不除盡，若一切心不得解脫，我終不從此坐而起。』有偈說言：

「『菩薩樹下加趺坐，　　如以大蛇自纏身， 發於如是弘誓心，　　事若不成不起坐。』

「爾時，魔王波旬，從彼地所隱身不現，經少時間，即化其身，頭髮解亂，塵土滿身

現代漢語譯本：當時，菩薩看到自己所執的草隨意拋在地上，自然不散亂，呈現出這樣的吉祥之相，口中說道：『就像我今天所拋的草，應該散亂卻不散亂，這種吉祥的徵兆，表明我身處亂世之中，必定能夠證得不亂之法。』菩薩這樣拋草鋪好后，當時那塊地發生了六種震動。 現代漢語譯本：這時，欲界之主魔王波旬來到菩薩所在之處，說道：『你這個剎利子！你現在不應該在這棵樹下鋪草而坐。為什麼呢？因為這棵樹下，在半夜時分，有很多無量的毗舍遮鬼和富多那夜叉羅剎，經常來吃人肉。現在這棵樹的北邊，另有一片樹林，是大仙人居住的地方，那個地方叫做優婁頻螺聚落，令人喜愛，端正美好，人們都喜歡看，你這個釋迦族的子弟應該到那個地方隨意而坐。』 現代漢語譯本：當時，菩薩回答魔王說：『你這個魔波旬！難道不知道嗎？我身處山野空曠之處，或在樹下，或在墳墓之間，或在樹林之中，半夜安然無懼，心中沒有任何畏懼。而且我今天也不是沒有智慧，也不是沒有方便之力，不是像凡人一樣來到這裡。只是我早就知道，過去諸佛，在這棵樹下無畏之處，成就了聖道。因為這個原因，所以我才來到這裡。』 現代漢語譯本：當時，另外有一個夜叉，站在魔王波旬的右邊，那個夜叉對菩薩說：『你這個釋迦族的子弟！現在何苦要在這棵樹下坐？外面四邊，有很多其他的樹，你可以趕快到其他地方去。』當時，菩薩回答那個夜叉說：『我有一個心願，在其他的樹下，不能夠成就；我所希望的只有在這棵樹下，必定能夠成就，在其他地方不能夠成就。』 現代漢語譯本：當時，那個夜叉對魔王說：『大王！現在聽到他的話了嗎？再做什麼事情才能讓他離開？』魔波旬回答那個夜叉說：『我現在應該用各種方法，盡力阻止他，不讓他在這裡坐。』 現代漢語譯本：當時，菩薩看到魔波旬這樣說，就鋪草而坐，內心思考，發出這樣的願望：『我現在坐到過去諸佛所坐的金剛之處，坐下後應當降伏魔王波旬。我現在坐在這裡，應當斷滅貪慾、嗔恨、愚癡等各種煩惱。我現在坐在這裡，應當證得微妙甘露清涼之法。』 現代漢語譯本：當時，菩薩所鋪的草，根部向內，頭部都向外，鋪好后右繞那菩提樹三圈完畢，然後跏趺而坐，身心端正，像蛇纏繞身體一樣，穩固不動。口中三次說道：『我證甘露！我證甘露！我今天必定能夠證得甘露。』菩薩心中，發出了這樣的宏大誓願：『我坐在這裡，如果一切煩惱沒有斷盡，如果一切心沒有得到解脫，我終究不從這個座位上起來。』有偈語說： 現代漢語譯本：『菩薩在樹下跏趺而坐，如同用大蛇纏繞自身，發出這樣的宏大誓願，事情如果不能成就，就不起身。』 現代漢語譯本：當時，魔王波旬，從那個地方隱身不見，經過一會兒，就變化自己的身體，頭髮散亂，身上沾滿塵土。

English version: At that time, the Bodhisattva saw that the grass he had held was casually thrown on the ground, yet it naturally did not scatter, displaying such an auspicious sign. He said, 'Just as the grass I have thrown today should scatter but does not, this auspicious sign indicates that I, amidst this chaotic world, will surely attain the unscattered Dharma.' After the Bodhisattva had spread the grass in this way, the ground shook in six ways. English version: Then, the lord of the desire realm, Mara Papiyas, came to where the Bodhisattva was and said, 'You, son of a Kshatriya! You should not be spreading grass and sitting under this tree. Why? Because under this tree, in the middle of the night, there are countless Pisacas and Putana Yaksha Rakshasas who frequently come to eat human flesh. Now, north of this tree, there is another forest, a place where great sages reside. That place is called Uruvilva, a pleasant and beautiful place that people like to see. You, a son of the Shakya clan, should go to that place and sit as you please.' English version: At that time, the Bodhisattva replied to Mara, 'You, Mara Papiyas! Don't you know? I am in the wilderness of the mountains, in empty marshes, or under trees, or among tombs, or in forests, and I am at peace in the middle of the night, without any fear in my heart. Moreover, I am not without wisdom, nor am I without skillful means, nor am I like ordinary people who come to this place. It is just that I have long known that the Buddhas of the past attained the holy path in this fearless place under this tree. For this reason, I have come here.' English version: At that time, another Yaksha, standing to the right of Mara Papiyas, said to the Bodhisattva, 'You, son of the Shakya clan! Why do you insist on sitting under this tree? There are many other trees all around. You should quickly move to another place.' Then, the Bodhisattva replied to that Yaksha, 'I have a wish that cannot be fulfilled under other trees; my wish can only be fulfilled under this tree, and not elsewhere.' English version: At that time, that Yaksha said to Mara, 'Great King! Have you heard what he said? What else can we do to make him leave?' Mara Papiyas replied to that Yaksha, 'I should now use all kinds of means and exert all my efforts to stop him and not let him sit here.' English version: At that time, the Bodhisattva, seeing that Mara Papiyas had said this, spread the grass and sat down, thinking in his heart and making this vow: 'I will now sit in the diamond seat where the Buddhas of the past sat. After sitting, I shall subdue Mara Papiyas. Now that I am sitting here, I shall cut off all afflictions such as desire, hatred, and ignorance. Now that I am sitting here, I shall attain the subtle, sweet, and cool Dharma of nectar.' English version: At that time, the roots of the grass that the Bodhisattva had spread were facing inward, and the tips were all facing outward. After spreading it, he circumambulated the Bodhi tree three times to the right, and then sat in the lotus position, his body and mind upright, like a snake coiling around itself, steadfast and unmoving. He said three times, 'I have attained nectar! I have attained nectar! I will surely attain nectar today.' And the Bodhisattva made this great vow in his heart: 'If all my outflows are not exhausted, if my mind is not liberated, I will not rise from this seat.' There is a verse that says: English version: 'The Bodhisattva sits in the lotus position under the tree, as if a great snake were coiling around his body, making such a great vow, that if the matter is not accomplished, he will not rise from his seat.' English version: At that time, Mara Papiyas disappeared from that place. After a short time, he transformed his body, his hair disheveled, and his body covered in dust.

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。著粗褐衣，口唇乾燥，狀若飢渴，手中執持一大束書，速疾而來，向菩薩所，立菩薩前，將所持書，擲與菩薩，口如是言：『此一封書是汝釋種摩那摩許，遣我送來；此一封是尼婁馱許，此一封是難提迦許，此一封是拔提伽許，此一封書是難陀許，此一封是阿難陀許；自外諸書各各是彼諸釋種子，寄與汝來。』時，一書上偽抄不實虛妄言辭，作如是語：『提婆達多！今在於此迦毗羅城，以受王位，入汝宮內，盡皆納受汝之妃后，取于汝父凈飯大王，繫牢獄中，自余叔父白飯、斛飯並甘露飯，一切宿老諸釋種王，盡皆驅逐，遣出城外。汝見此書，速疾須來，汝用住彼阿蘭若為？』

「爾時菩薩聞是語已，心發如是三種思惟：『因婇女故發於欲心，而我妃后，提婆達多實能納也。因提婆達起斗諍心，彼實能奪我之國土父王位乎？因釋種故生殺害心，彼等何故各自惜身，不護我父？』菩薩復更如是思惟：『世間境界，悉皆無常，穢污不凈，唸唸生滅，無暫住時。思惟一切，皆悉是于破壞之法，生已即滅。』如是思惟，便斷欲心，發出家心，息諍鬥心，起慈愍心，斷殺害心，生悲哀心。『如是等事，我久棄吐。』思惟是已，即發舍心。

佛本行集經魔怖菩薩品第三十一上

「爾時，菩薩在於菩提樹下坐已。時菩提樹所守護神，生大歡喜，心意踴躍，遍滿其體，不能自勝，即解其身所有瓔珞，並散頭髻，速疾而向于菩薩所，以最勝妙吉祥之事，讚美菩薩。內心殷重，發大希奇，悉命諸親及其眷屬，守護菩薩，恭敬儼然。

「爾時，彼處四面林木，無問大小所有樹神，各從其樹出身，來到護菩提樹神邊問言：『大善樹神！今在於汝樹下坐者，此是何人？我等由來，未曾聞見，最妙最勝，身為一切諸相莊嚴，如天中天。』作是語已，其護菩提樹神，告彼諸樹神言：『汝諸神輩當知！此是凈飯王子，甘蔗種姓，往昔劫初，大眾推舉，所置立王，世世相承，至今已來，此是其胤。』時諸樹神，復語菩提守護神言：『菩提樹神！汝今真得最大利益大善福業，令汝居處，得有如是勝上眾生三界之尊勝妙眾生，此之眾生，如優曇花難現於世。』

「爾時，彼等一切樹神，各將沉水牛頭栴檀諸末香等，又複種種妙好香花，散菩薩上，散已復散，歡喜踴躍，遍滿其體，不能自勝

現代漢語譯本：他穿著粗糙的褐色衣服，嘴唇乾裂，看起來像飢渴的樣子，手裡拿著一大捆書，快速地走來，來到菩薩所在的地方，站在菩薩面前，將手中的書扔給菩薩，口中這樣說道：『這封信是你的釋迦族人摩那摩派我送來的；這封是尼婁馱派來的，這封是難提迦派來的，這封是拔提伽派來的，這封信是難陀派來的，這封是阿難陀派來的；此外的那些書信，都是其他釋迦族人寄給你的。』當時，其中一封信上偽造了不真實的虛妄言辭，這樣寫道：『提婆達多！現在在迦毗羅城這裡，已經繼承了王位，進入你的宮殿，全部佔有了你的妃子，抓捕了你的父親凈飯大王，關在牢獄中，其餘的叔父白飯、斛飯以及甘露飯，所有年老的釋迦族國王，都被驅逐，趕出了城外。你看到這封信，必須趕快回來，你住在那個阿蘭若有什麼用呢？』 當時，菩薩聽到這些話后，心中產生了三種想法：『因為女色而產生慾望，難道提婆達多真的能佔有我的妃子嗎？因為提婆達多而產生爭鬥之心，他真的能奪取我的國土和父王的王位嗎？因為釋迦族人而產生殺害之心，他們為什麼各自愛惜自己的性命，而不保護我的父親呢？』菩薩又進一步思考：『世間的一切境界，都是無常的，污穢不凈的，唸唸生滅，沒有片刻的停留。思考一切，都是破壞之法，生起之後就會滅亡。』這樣思考之後，便斷除了慾望之心，生起了出家之心，平息了爭鬥之心，生起了慈悲憐憫之心，斷除了殺害之心，生起了悲哀之心。『這些事情，我早就應該拋棄了。』思考完這些，就產生了捨棄之心。 《佛本行集經·魔怖菩薩品》第三十一上 當時，菩薩坐在菩提樹下。這時，守護菩提樹的神，心中生起極大的歡喜，心情激動，遍佈全身，無法自持，便解下身上所有的瓔珞，散開頭髮，快速地來到菩薩面前，用最殊勝吉祥的事情，讚美菩薩。內心虔誠，感到非常稀奇，命令所有的親人和眷屬，守護菩薩，恭敬莊嚴。 當時，那裡的四面林木，無論大小，所有的樹神，都從各自的樹中現身，來到守護菩提樹的神身邊問道：『大善樹神！現在坐在你樹下的人，是誰？我們從來沒有見過，如此美妙殊勝，身體被一切相好莊嚴，如同天中之天。』說完這些話，守護菩提樹的神，告訴那些樹神說：『你們這些神靈應當知道！這是凈飯王的王子，甘蔗種姓，在往昔劫初，大眾推舉，所設立的國王，世世代代相傳，直到現在，這是他的後代。』當時，那些樹神，又對守護菩提樹的神說：『菩提樹神！你現在真是得到了最大的利益和善業，讓你的居所，能夠有如此殊勝的眾生，三界至尊的妙好眾生，這樣的眾生，如同優曇花一樣難以在世間出現。』 當時，那些所有的樹神，各自拿著沉水香、牛頭旃檀等各種香末，以及各種美妙的香花，散在菩薩身上，散了又散，歡喜踴躍，遍佈全身，無法自持。

English version: He was wearing coarse brown clothes, his lips were dry, and he looked like he was hungry and thirsty. He was holding a large bundle of books in his hand, and he came quickly to where the Bodhisattva was. He stood in front of the Bodhisattva, threw the books he was holding to the Bodhisattva, and said: 'This letter is sent by your Shakya clan member Manama; this one is sent by Nilodha, this one is sent by Nandika, this one is sent by Bhatika, this letter is sent by Nanda, and this one is sent by Ananda; the other letters are sent by other Shakya clan members to you.' At that time, one of the letters contained false and untrue words, saying: 'Devadatta! Now here in Kapilavastu, he has inherited the throne, entered your palace, taken all of your consorts, captured your father King Suddhodana, and imprisoned him. The rest of your uncles, Suddhodana, Dronodana, and Amritodana, all the old Shakya kings, have been expelled and driven out of the city. When you see this letter, you must come back quickly. What is the use of you staying in that Aranya?' At that time, after hearing these words, the Bodhisattva had three thoughts in his mind: 'Because of women, lust arises, can Devadatta really take my consorts? Because of Devadatta, a fighting heart arises, can he really seize my kingdom and my father's throne? Because of the Shakya clan, a murderous heart arises, why do they each cherish their own lives and not protect my father?' The Bodhisattva further thought: 'All the realms of the world are impermanent, defiled and impure, arising and ceasing in every moment, without a moment of rest. Thinking about everything, they are all laws of destruction, arising and then ceasing.' After thinking this way, he cut off the heart of desire, gave rise to the heart of renunciation, calmed the heart of fighting, gave rise to the heart of compassion, cut off the heart of killing, and gave rise to the heart of sorrow. 'These things, I should have abandoned long ago.' After thinking this, he gave rise to the heart of detachment. The Buddha's Acts Collection Sutra, Chapter 31, 'The Demon's Fear of the Bodhisattva' At that time, the Bodhisattva was sitting under the Bodhi tree. At this time, the guardian deity of the Bodhi tree felt great joy, his heart was excited, and it filled his whole body. Unable to control himself, he took off all the ornaments on his body, loosened his hair, and quickly went to the Bodhisattva. He praised the Bodhisattva with the most auspicious and excellent things. His heart was sincere, and he felt very rare. He ordered all his relatives and family members to protect the Bodhisattva with respect and solemnity. At that time, the tree deities of all the trees, large and small, in the surrounding forests, each emerged from their respective trees and came to the guardian deity of the Bodhi tree and asked: 'Great virtuous tree deity! Who is the person sitting under your tree now? We have never seen such a wonderful and excellent being, whose body is adorned with all the marks, like a god among gods.' After saying these words, the guardian deity of the Bodhi tree told the tree deities: 'You deities should know! This is the prince of King Suddhodana, of the Sugarcane lineage. In the beginning of the past kalpa, he was elected by the people to be the king. The lineage has been passed down through generations until now. This is his descendant.' At that time, the tree deities said to the guardian deity of the Bodhi tree: 'Bodhi tree deity! You have truly obtained the greatest benefit and good karma, allowing your dwelling place to have such a supreme being, the most excellent being of the three realms. Such a being is as rare as the Udumbara flower in the world.' At that time, all the tree deities each took agarwood, sandalwood, and other fragrant powders, as well as various wonderful fragrant flowers, and scattered them on the Bodhisattva. They scattered them again and again, their joy and excitement filled their whole bodies, and they could not control themselves.

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。舉手低頭，合十指掌，向菩薩禮，口中各復如是唱言：『眾生最首，唯愿仁者早成此誓速證菩提。』次復，四天所居諸天，及四天王，次有無量三十三天、夜摩、兜率、化樂、他化自在天等，無量無邊一切諸天，及諸梵天，各將種種天上妙花、曼陀羅花、摩訶曼陀羅花、曼殊沙花、摩訶曼殊沙花、天拘勿頭，及波頭摩、分陀利等，復持種種末香涂香，如雨而散菩提樹上。其菩提樹，猶如車輪，周匝遍滿一由旬內，種種香花，積至於膝。

「爾時，菩薩坐彼菩提樹下之時，無一蚍蜉蟻子作聲，況復大獸？一切諸鳥，亦不作聲，假使有風，一切諸樹，亦不傾動。當於菩薩坐彼菩提樹下之時，凈居諸天，心喜踴躍，遍滿其體，不能自勝，頂禮菩薩，心內各作如是愿言：『眾生最首，愿仁此心，早得圓滿，速成菩提。』

「爾時，菩薩坐彼菩提樹下之時，發是要誓：『我不成道，不起此座。』是時魔王波旬，內心生大恐怖，即作是言：『應此剎利釋種之子，欲得除滅我之境界，欲得令我出此境界。若彼勝我在於我前，必教諸人令得涅槃，為諸人說涅槃方便，使我境界當成虛空。而彼即今未得凈眼，在我境界，我今須作勤劬方便，令其所行退失起走。』而說偈言：

「『彼今若得成菩提，　　便廣為他說正法， 即當損耗我境界；　　眾人既得正路開， 自然使我境界空，　　境空我則成寡婦。 其今未得清凈眼，　　乃覆住我境界中， 我應速疾往彼邊，　　先作障礙破其事， 猶如河水來未至，　　逆須預造作橋樑。』

「爾時，魔王波旬具足滿一千子，于其中間，助菩薩者有五百子，商主為首，在魔波旬右邊而坐。其中助魔波旬之者亦有五百，第一頭首名為惡口，在魔波旬左邊而坐。時，魔波旬告其諸子作如是言：『汝等諸子！我今共汝，進退籌量，欲取汝等子別意智，共作何計，若為力能降伏菩薩？』爾時，右邊長子商主，說偈白父魔波旬言：

「『若人敢觸大睡蛇，　　復能盤迴狂醉象， 曾共嚴熾獸王鬥，　　是乃能伏彼沙門

現代漢語譯本：他們舉起手，低下頭，合攏手掌，向菩薩行禮，口中各自重複著這樣的話語：『眾生之首，只願仁者早日成就此誓言，迅速證得菩提。』接著，四天所居的諸天，以及四大天王，然後是無量無邊的三十三天、夜摩天、兜率天、化樂天、他化自在天等，無量無邊的一切諸天，以及諸梵天，各自拿著各種天上的美妙花朵，如曼陀羅花、摩訶曼陀羅花、曼殊沙花、摩訶曼殊沙花、天拘勿頭，以及波頭摩、分陀利等，又拿著各種末香涂香，像雨一樣散落在菩提樹上。那菩提樹，猶如車輪一般，周圍一由旬內都遍佈著各種香花，堆積到膝蓋的高度。 現代漢語譯本：『那時，菩薩坐在那菩提樹下的時候，連一隻螞蟻都沒有發出聲音，更何況是大型的野獸？一切鳥類，也不發出聲音，即使有風，所有的樹木，也不會傾斜搖動。當菩薩坐在那菩提樹下的時候，凈居諸天，心中歡喜雀躍，遍佈全身，無法自持，頂禮菩薩，心中各自發出這樣的願望：『眾生之首，愿仁者此心，早日圓滿，迅速成就菩提。』 現代漢語譯本：『那時，菩薩坐在那菩提樹下的時候，發下這樣的誓言：『我若不成道，絕不起身離開此座。』這時，魔王波旬，內心產生巨大的恐懼，立刻說道：『這個剎帝利釋迦族的兒子，想要除滅我的境界，想要讓我離開這個境界。如果他勝過我，在我面前，必定會教導眾人得到涅槃，為眾人講述涅槃的方法，使我的境界變成虛空。而他現在還沒有得到清凈的眼睛，還在我的境界中，我現在必須採取勤勉的手段，讓他所做的事情退失，讓他離開。』於是說偈語道： 現代漢語譯本：『他如果現在成就菩提，便會廣泛地為他人宣說正法，就會損耗我的境界；眾人既然得到正路開啟，自然會使我的境界空虛，境界空虛我就成了寡婦。他現在還沒有得到清凈的眼睛，竟然還住在我的境界中，我應該迅速前往他那裡，先設定障礙破壞他的事情，就像河水還沒到來，就應該預先建造橋樑。』 現代漢語譯本：『那時，魔王波旬有一千個兒子，其中，幫助菩薩的有五百個兒子，以商主為首，坐在魔王波旬的右邊。其中幫助魔王波旬的也有五百個，第一個頭領名叫惡口，坐在魔王波旬的左邊。當時，魔王波旬告訴他的兒子們說：『你們這些兒子！我現在和你們一起，進退衡量，想要了解你們各自的智慧，一起商量對策，用什麼力量能夠降伏菩薩？』這時，右邊的長子商主，用偈語告訴他的父親魔王波旬說： 現代漢語譯本：『如果有人敢於觸碰沉睡的大蛇，又能盤旋駕馭狂醉的大象，曾經和兇猛的獸王搏鬥，這樣的人才能降伏那個沙門。』

English version: They raised their hands, lowered their heads, joined their palms together, and paid homage to the Bodhisattva, each repeating these words: 'Chief of beings, may the benevolent one soon fulfill this vow and quickly attain Bodhi.' Then, the devas residing in the four heavens, along with the Four Heavenly Kings, followed by countless devas of the Thirty-three Heavens, Yama, Tushita, Nirmanarati, Paranirmitavasavartin, and all the immeasurable devas, as well as the Brahma devas, each brought various celestial flowers, such as Mandarava flowers, Maha-mandarava flowers, Manjushaka flowers, Maha-manjushaka flowers, heavenly Kovidara, as well as Padma and Pundarika flowers, and also various powdered and fragrant incense, scattering them like rain upon the Bodhi tree. The Bodhi tree, like a wheel, was surrounded by various fragrant flowers within a yojana, piled up to the knees. English version: 'At that time, when the Bodhisattva sat under that Bodhi tree, not even an ant made a sound, let alone large beasts. All the birds also made no sound, and even if there was wind, all the trees did not sway or move. When the Bodhisattva sat under that Bodhi tree, the Pure Abode devas, their hearts filled with joy and excitement, unable to contain themselves, bowed to the Bodhisattva, each making this wish in their hearts: 'Chief of beings, may the benevolent one's mind soon be fulfilled and quickly attain Bodhi.' English version: 'At that time, when the Bodhisattva sat under that Bodhi tree, he made this vow: 'If I do not attain enlightenment, I will not rise from this seat.' At this time, the demon king Mara, feeling great fear in his heart, immediately said: 'This son of the Kshatriya Shakya clan wants to destroy my realm and wants to make me leave this realm. If he overcomes me, in front of me, he will surely teach people to attain Nirvana, tell people the method of Nirvana, and make my realm become empty. And he has not yet obtained pure eyes, and is still in my realm, I must now take diligent measures to make his actions fail and make him leave.' Then he spoke in verse: English version: 'If he now attains Bodhi, he will widely preach the Dharma to others, and will diminish my realm; since people have found the right path, it will naturally make my realm empty, and if my realm is empty, I will become a widow. He has not yet obtained pure eyes, and yet he dwells in my realm, I should quickly go to him, first set up obstacles to destroy his affairs, just like when the river has not yet arrived, one should build a bridge in advance.' English version: 'At that time, the demon king Mara had a thousand sons, among whom five hundred sons helped the Bodhisattva, with the merchant chief as their leader, sitting on the right side of the demon king Mara. Among those who helped the demon king Mara, there were also five hundred, the first leader named Evil Mouth, sitting on the left side of the demon king Mara. At that time, the demon king Mara told his sons, saying: 'You sons! Now I will discuss with you, weighing the pros and cons, wanting to understand your individual wisdom, and together devise a plan, what power can subdue the Bodhisattva?' At this time, the eldest son on the right, the merchant chief, told his father, the demon king Mara, in verse: English version: 'If someone dares to touch a sleeping great snake, and can also control a drunken elephant, and has fought with a fierce beast king, such a person can subdue that Shramana.'

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。』

「爾時，魔王波旬左邊次子惡口，復為其父而說偈言：

「『若人見我心破傷，　　諸樹拔根即倒地， 況彼沙門若睹我，　　而不一氣遠走藏？』

「爾時，右邊有一魔子，名為妙鳴，即復以偈白其父言：

「『若人浮渡于大海，　　還欲飲海悉令干， 父王此事不足驚，　　若見菩薩面可怪。』

「爾時，左邊復一魔子，名為百斗，即更以偈白其父言：

「『我身髆上百臂生，　　一臂能射三百箭， 父王但去莫愁惱，　　我獨能破彼沙門。』

「爾時，右邊有一魔子，名為善覺，即復以偈白其父言：

「『若其有力如象馬，　　或復毗紐及金剛， 人藏宿業忍辱威，　　彼等諸力不能及。』

「爾時，左邊復一魔子，名曰嚴威，即更以偈白其父言：

「『我于虛空雨水火，　　至彼能破比丘身， 令彼身如一聚灰，　　若猛火焰燒乾草。』

「爾時，右邊有一魔子，名為善目，即復以偈白其父言：

「『若使最勝須彌崩，　　一切天宮殿盡壞， 大海諸水皆枯涸，　　日月從空悉墜來， 能使日光冷如冰，　　天宮墮落到于地， 菩薩樹下一坐已，　　未成正覺終不移。』

「爾時，左邊復一魔子，名曰報怨，即更以偈白其父言：

「『我指能執持日月，　　虛空星宿及諸辰， 捉搦彼等一切天，　　四海水入手掌內， 況此沙門一釋子，　　即今捻擲海外邊， 但速遣此諸軍兵，　　疾向于彼沙門所。』

「爾時，右邊復一魔子，名為德信，即復以偈白其父言：

「『日月運移不求朋，　　輪王應化無等侶， 諸聖菩薩不假眾，　　獨自能破大魔軍。』

「爾時，左邊復一魔子，名求過失，即更以偈白其父言：

「『戰鬥器仗不過刀，　　身著鎧甲心無怯， 如是兵馬必能殺，　　父王莫畏彼沙門。』

「爾時，右邊復一魔子，名為福德瓔珞莊嚴，即復以偈，白其父言：

「『彼身䩕如那羅延，　　難可破壞四諦體， 忍辱鎧甲三脫刀，　　執智慧箭降我等。』

「爾時，左邊復一魔子，名曰不回，即更以偈白其父言：

「『如好乾草火立燃，　　善解神射箭克中， 霹靂擬山便突過，　　釋子見我手必降

現代漢語譯本 當時，魔王波旬左邊的第二個兒子惡口，又為他的父親說了偈語： 『如果有人看到我心驚膽戰，所有的樹木都會被連根拔起倒在地上，更何況那些沙門如果看到我，難道不會立刻逃跑躲藏起來嗎？』 當時，右邊有一個魔子，名叫妙鳴，也用偈語對他的父親說： 『如果有人想要渡過大海，還想把海水都喝乾，父王，這件事不足為奇，如果看到菩薩的面容才值得驚怪。』 當時，左邊又一個魔子，名叫百斗，又用偈語對他的父親說： 『我身上能長出一百隻手臂，一隻手臂能射出三百支箭，父王您只管去，不要憂愁煩惱，我一個人就能擊敗那個沙門。』 當時，右邊有一個魔子，名叫善覺，也用偈語對他的父親說： 『如果有人力大如象馬，或者像毗紐和金剛一樣強大，但人的內心隱藏著宿業和忍辱的威力，他們所有的力量都無法與之相比。』 當時，左邊又一個魔子，名叫嚴威，又用偈語對他的父親說： 『我能在虛空中降下水和火，以此來摧毀那個比丘的身體，讓他像一堆灰燼一樣，就像猛烈的火焰燃燒乾草一樣。』 當時，右邊有一個魔子，名叫善目，也用偈語對他的父親說： 『即使最殊勝的須彌山崩塌，所有的天宮殿宇都毀壞，大海里的水都乾涸，太陽和月亮從空中墜落下來，能讓陽光變得像冰一樣寒冷，天宮墜落到地上，菩薩在菩提樹下一旦坐下，在沒有成就正覺之前，終究不會移動。』 當時，左邊又一個魔子，名叫報怨，又用偈語對他的父親說： 『我的手指能抓住太陽和月亮，虛空中的星辰和星宿，抓住所有天上的神靈，把四海的水都握在手掌中，更何況這個沙門，一個釋迦牟尼的弟子，現在就能把他扔到海外邊，您趕快派遣這些軍隊，迅速前往那個沙門所在的地方。』 當時，右邊又一個魔子，名叫德信，也用偈語對他的父親說： 『太陽和月亮的執行不求同伴，轉輪聖王的應化沒有匹敵，諸位聖賢菩薩不需要依靠大眾，獨自就能擊敗大魔軍。』 當時，左邊又一個魔子，名叫求過失，又用偈語對他的父親說： 『戰鬥的武器不過是刀，身上穿著鎧甲，心中沒有畏懼，這樣的兵馬一定能殺敵，父王您不要害怕那個沙門。』 當時，右邊又一個魔子，名叫福德瓔珞莊嚴，也用偈語對他的父親說： 『他的身體堅固如那羅延，難以破壞，是四諦的體現，他身披忍辱的鎧甲，手持三解脫的刀，執掌智慧的箭，來降伏我們。』 當時，左邊又一個魔子，名叫不回，又用偈語對他的父親說： 『就像乾燥的草被火點燃一樣，善於射箭的人能百發百中，霹靂閃電能穿過山峰，釋迦牟尼的弟子看到我，必定會束手就擒。』

English version At that time, the second son of the demon king Pishuna, named Evil Mouth, again spoke a verse to his father: 'If people see me, their hearts will be broken, and all the trees will be uprooted and fall to the ground. How much more so would those shramanas, if they were to see me, not immediately flee and hide?' At that time, there was a demon son on the right, named Wonderful Sound, who also spoke a verse to his father: 'If someone were to cross the great ocean and also want to drink all the sea dry, Father King, this is not surprising. It is more astonishing to see the face of a Bodhisattva.' At that time, another demon son on the left, named Hundred Battles, again spoke a verse to his father: 'I can grow a hundred arms on my body, and one arm can shoot three hundred arrows. Father King, just go, do not worry or be troubled. I alone can defeat that shramana.' At that time, there was a demon son on the right, named Good Awareness, who also spoke a verse to his father: 'If someone has the strength of an elephant or a horse, or is as powerful as Vishnu or Vajra, but a person's heart hides the power of past karma and forbearance, all their strength cannot compare to it.' At that time, another demon son on the left, named Stern Majesty, again spoke a verse to his father: 'I can rain down water and fire in the void, and use this to destroy that bhikshu's body, making it like a pile of ashes, just as a fierce flame burns dry grass.' At that time, there was a demon son on the right, named Good Eyes, who also spoke a verse to his father: 'Even if the most supreme Mount Sumeru were to collapse, all the heavenly palaces were to be destroyed, the water in the great ocean were to dry up, and the sun and moon were to fall from the sky, able to make the sunlight as cold as ice, and the heavenly palaces were to fall to the ground, once the Bodhisattva sits under the Bodhi tree, he will not move until he achieves enlightenment.' At that time, another demon son on the left, named Revenge, again spoke a verse to his father: 'My fingers can grasp the sun and moon, the stars and constellations in the void, seize all the heavenly deities, and hold the water of the four seas in my palm. How much more so this shramana, a disciple of Shakyamuni, I can now throw him to the edge of the sea. You should quickly send these troops, and swiftly go to where that shramana is.' At that time, another demon son on the right, named Virtuous Faith, also spoke a verse to his father: 'The sun and moon move without seeking companions, the transformation of the wheel-turning king has no equal, the holy Bodhisattvas do not rely on the masses, and alone can defeat the great demon army.' At that time, another demon son on the left, named Seeking Faults, again spoke a verse to his father: 'The weapons of battle are nothing more than swords, wearing armor on the body, and having no fear in the heart, such troops will surely be able to kill the enemy. Father King, do not fear that shramana.' At that time, another demon son on the right, named Fortunate Adornment, also spoke a verse to his father: 'His body is as firm as Narayana, difficult to destroy, and is the embodiment of the Four Noble Truths. He wears the armor of forbearance, holds the sword of the three liberations, and wields the arrow of wisdom to subdue us.' At that time, another demon son on the left, named Unwavering, again spoke a verse to his father: 'Just like dry grass is quickly ignited by fire, a skilled archer can hit the target every time, and lightning can pierce through mountains. The disciple of Shakyamuni, upon seeing me, will surely surrender.'

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。』

「爾時，右邊有一魔子，名曰法身，即復以偈白其父言：

「『有人以彩空中畫，　　作諸眾生同一心， 月天風神羅網纏，　　菩薩道場不能動。』

「爾時，左邊復一魔子，名恒作罪，即更以偈白其父言：

「『我飲毒消如人食，　　指觸器仗悉成灰， 若不碎彼身如塵，　　終不畜於此二手。』

「爾時，右邊有一魔子，名為成利，即復以偈白其父言：

「『三千世界毒滿中，　　世尊觀之無怖畏， 三毒可畏彼滅盡，　　我等還宮用斗為？』

「爾時，左邊復一魔子，名曰貪戲，即更以偈白其父言：

「『我將音聲過萬億，　　嚴飾玉女數百千， 于彼幻惑亂其心，　　令失寂禪受諸欲。』

「爾時，右邊有一魔子，名為法戲，即復以偈白其父言：

「『彼以禪定法為戲，　　常入解脫甘露游， 用諸攝樂拔眾殃，　　不持五欲以為適。』

「爾時，左邊復一魔子，名曰捷疾，即更以偈白其父言：

「『我力捷疾搦日月，　　亦能截斷勁火風， 撮取沙門置父前，　　如碎麥芒被吹散。』

「爾時，右邊有一魔子，名師子吼，即復以偈白其父言：

「『曠澤無量野干鳴，　　乃未聞大師子吼， 諸獸若聞師子吼，　　四散奔馳走百方。 如是我等一切魔，　　未聞法王大聲唱， 各說其意不肯止，　　至於彼邊當自休。』

「爾時，左邊有一魔子，名曰惡思，即更以偈白其父言：

「『我今惡思愿得彼，　　其可不見此魔軍， 彼心真癡無意懷，　　云何不走起疾避？』

「爾時，右邊有一魔子，名曰善思，即復以偈白其父言：

「『彼亦非是癡無力，　　汝等自短乏人情， 今汝未知彼善權，　　后當以智降伏汝。 汝等魔子恒沙眾，　　如是才辯滿三千， 不能損彼一毛頭，　　況復殺害能令起？ 汝等凈心向彼處，　　口言讚歎身曲躬， 莫作怨惡殘自兵，　　彼當必成三界主。』

「如是乃至一千魔子，于其中間，或有助白，或有助黑，各自隨心說其意見。

「爾時，魔王波旬，有一最大兵臣，名曰賢將。時，魔波旬語彼兵臣大賢將言：『汝賢將來！隨我而行。今此有一釋種之子，其欲成就無上菩提，我今共汝，至於彼處，斷其道法，勿聽得證無上菩提

現代漢語譯本 『這時，右邊有一個魔子，名叫法身，他用偈語對他的父親說： 『有人在空中用彩色繪畫，使所有眾生都同心同德，即使月天、風神被羅網纏繞，菩薩的道場也不會動搖。』 『這時，左邊又有一個魔子，名叫恒作罪，他用偈語對他的父親說： 『我飲毒藥如同人吃飯一樣，手指觸碰兵器都會變成灰燼，如果不能把他的身體粉碎成塵土，我絕不會再用這兩隻手。』 『這時，右邊有一個魔子，名叫成利，他用偈語對他的父親說： 『三千世界都充滿了毒藥，世尊看到這些卻毫無畏懼，三毒的可怕之處都被他消滅了，我們還回宮爭鬥什麼呢？』 『這時，左邊又有一個魔子，名叫貪戲，他用偈語對他的父親說： 『我將用超過萬億的聲音，裝飾成百上千的美女，用幻象迷惑他們的心，讓他們失去寂靜的禪定，沉溺於各種慾望。』 『這時，右邊有一個魔子，名叫法戲，他用偈語對他的父親說： 『他以禪定之法為遊戲，常常進入解脫的甘露中游玩，用各種攝受快樂的方法來拔除眾生的災殃，不把五欲當作快樂。』 『這時，左邊又有一個魔子，名叫捷疾，他用偈語對他的父親說： 『我的力量敏捷迅速，可以抓住日月，也能截斷強勁的火焰和狂風，抓起沙門放在父親面前，就像把麥芒碾碎后被風吹散一樣。』 『這時，右邊有一個魔子，名叫師子吼，他用偈語對他的父親說： 『在無邊的曠野里，野狼的叫聲雖然很多，但從未聽過大師子的吼聲，各種野獸如果聽到獅子的吼聲，就會四散奔逃。我們這些魔也是一樣，沒有聽到法王發出大聲的教誨，各自發表自己的意見而不肯停止，等到他來到這裡，自然就會停止。』 『這時，左邊有一個魔子，名叫惡思，他用偈語對他的父親說： 『我現在的惡念是希望得到他，難道看不到我們這些魔軍嗎？他的內心真是愚癡，毫無防備，為什麼不逃跑躲避呢？』 『這時，右邊有一個魔子，名叫善思，他用偈語對他的父親說： 『他並非愚癡無力，而是你們自己短視，缺乏人情世故，現在你們還不瞭解他的善巧方便，以後他會用智慧來降伏你們。你們這些魔子，數量如恒河沙數，即使有這樣的辯才充滿三千世界，也不能損傷他一根毫毛，更何況是殺害他讓他生起呢？你們應該凈心向他，口中讚歎，身體彎曲行禮，不要自相殘殺，他必定會成為三界之主。』 像這樣，甚至有一千個魔子，在他們中間，有的幫助白方，有的幫助黑方，各自隨心所欲地發表自己的意見。 這時，魔王波旬有一個最強大的兵臣，名叫賢將。當時，魔王波旬對他的兵臣大賢將說：『賢將，你跟我來！現在這裡有一個釋迦族的孩子，他想要成就無上菩提，我現在和你一起到那裡去，斷絕他的道法，不要讓他證得無上菩提。』

English version 『At that time, there was a demon son on the right, named Dharma Body, who then spoke to his father in verse: 『Someone paints in the sky with colors, making all beings of one mind; even if the moon, the sky, and the wind gods are entangled in nets, the Bodhisattva's place of practice cannot be moved.』 『At that time, there was another demon son on the left, named Constantly Committing Sins, who then spoke to his father in verse: 『I drink poison as if eating food, and my fingers touching weapons all turn to ashes; if I cannot crush his body into dust, I will never use these two hands again.』 『At that time, there was a demon son on the right, named Accomplishing Benefit, who then spoke to his father in verse: 『The three thousand worlds are filled with poison, yet the World Honored One observes them without fear; the terrors of the three poisons are extinguished by him, what is the point of us returning to the palace to fight?』 『At that time, there was another demon son on the left, named Greedy Play, who then spoke to his father in verse: 『I will use sounds exceeding billions, adorn hundreds and thousands of jade maidens, and use illusions to confuse their minds, causing them to lose their tranquil meditation and indulge in desires.』 『At that time, there was a demon son on the right, named Dharma Play, who then spoke to his father in verse: 『He uses the Dharma of meditation as play, constantly entering the nectar of liberation, using various methods of gathering joy to eradicate the calamities of beings, not considering the five desires as pleasure.』 『At that time, there was another demon son on the left, named Swift Speed, who then spoke to his father in verse: 『My power is swift and quick, I can grasp the sun and moon, and also cut off strong flames and winds; I can seize the Shramana and place him before my father, like crushing wheat awns and scattering them in the wind.』 『At that time, there was a demon son on the right, named Lion's Roar, who then spoke to his father in verse: 『In the boundless wilderness, the cries of jackals are numerous, but the roar of the great lion has never been heard; if various beasts hear the lion's roar, they will scatter and flee in all directions. We demons are the same; we have not heard the great voice of the Dharma King, each expressing our own opinions without stopping; when he arrives here, we will naturally cease.』 『At that time, there was a demon son on the left, named Evil Thoughts, who then spoke to his father in verse: 『My evil thought now desires to obtain him; can you not see our demon army? His heart is truly foolish, without any intention of defense; why does he not flee and avoid us?』 『At that time, there was a demon son on the right, named Good Thoughts, who then spoke to his father in verse: 『He is not foolish or powerless; it is you who are short-sighted and lack human understanding. Now you do not know his skillful means; later, he will use wisdom to subdue you. You demon sons, as numerous as the sands of the Ganges, even if your eloquence fills the three thousand worlds, you cannot harm a single hair on his head, let alone kill him and cause him to arise. You should purify your minds and turn towards him, praising him with your mouths and bowing with your bodies; do not harm each other, for he will surely become the lord of the three realms.』 Thus, there were even a thousand demon sons, among whom some supported the white side, and some supported the black side, each expressing their own opinions as they pleased. At that time, the demon king Mara had a most powerful general, named Worthy General. Then, Mara spoke to his general, Worthy General, saying: 『Worthy General, come with me! Now there is a son of the Shakya clan here, who desires to achieve unsurpassed Bodhi; I will go with you to that place to cut off his Dharma path, and not allow him to attain unsurpassed Bodhi.』

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。』時賢兵將，即便以偈白其大王魔波旬曰：

「『王所統領四天王，　　阿修羅王緊陀羅， 迦婁羅摩睺羅伽，　　頭戴十指歸依彼。 況復一切諸梵世，　　光音廣果及凈居， 地住欲界色界天，　　悉皆向彼頂禮足。 又王諸子智慧勝，　　勇力世間無比倫， 心內恒常禮彼尊。　　王軍八十由旬滿， 夜叉羅剎並諸鬼，　　雖住地上在王前， 心恒念彼無過人，　　十指合掌頭頂禮。 魔軍千萬見彼聖，　　私以香花遙散之， 我見此類相分明，　　菩薩必勝魔軍眾。 魔家兵馬所住處，　　多有鵂鹠鴝鵒鳴， 或復䲷鸮烏鵲聲，　　驢狐諸畜惡聽響。 我見彼菩提樹下，　　吉祥諸鳥種種音， 鳧雁鴛鴦俱翅羅，　　鸜鵒鸚鵡孔雀鳥， 圍繞彼聖音微妙，　　如是勝相彼必強。 又魔軍眾所住營，　　常雨砂石埃塵土， 菩提樹下聖坐處，　　天降種種妙香花。 魔眾住處地不平，　　高下坑坎多堆埠， 礓石荊棘饒糞穢，　　菩提樹下地周圍， 金銀七寶以莊嚴，　　見有如是等類相， 智慧人輩若有意，　　見此相已應回還。 如是莊嚴遍地間，　　必當成就無上道， 大王若不隨臣諫，　　如夢所見當不虛。 如是仙人不可棖，　　應回兵眾向本處， 往昔王觸諸仙故，　　咒焚國土悉成灰。 過去有一梵德王，　　違犯毗耶婆仙意， 王有妙園雜花果，　　咒咀出火悉燒燃， 多年彼園草不生，　　況復樹木花果等。 世間所有多苦行，　　斷諸惡修梵行時， 諸王來悉頂禮足，　　我等今可還歸本。 王昔應聞維陀論，　　人有三十二相明， 彼人求道故出家，　　必斷諸纏羅網結， 得成無上正真道，　　眉間即放白毫光， 普照十方億剎中；　　況復此魔軍眾等， 豈可不能降伏得？　　王若欲斗不得勝。 如彼頭頂至極天，　　諸天千萬不能睹， 應當成彼微妙果，　　世間未聞今得聞。 猶如須彌及鐵圍，　　日月帝釋梵天王， 夜叉羅剎諸林木，　　皆向菩提樹屈身。 無疑此大福德聚，　　施戒忍進禪智力， 歷劫以來修此行，　　今決退散我魔軍。 如象踏破諸瓦壞，　　如諸獸王師子吼， 如日翳覆諸螢火，　　世尊破魔亦復然。 師子獨散諸獸蟲，　　毒蛇一螫殺多眾， 菩薩熏修善根力，　　獨自能破我諸魔

{ "translations": [ "現代漢語譯本：當時，那些有見識的將領們，用偈語向他們的魔王波旬稟告說：", "『大王您所統領的四天王，阿修羅王緊陀羅，迦樓羅、摩睺羅伽，都頭戴十指合掌歸依於他。", "更何況一切諸梵天世界，光音天、廣果天以及凈居天，還有居住在欲界的天人們，都向他頂禮膜拜。", "而且大王您的兒子們，智慧超群，勇猛無比，世間無人能比，他們內心也常常禮敬那位尊者。", "大王的軍隊綿延八十由旬，夜叉、羅剎以及各種鬼怪，雖然身處地上，但在大王面前，心中也無不敬念那位無上之人，十指合掌，頭頂禮拜。", "魔軍中的千萬將士，見到那位聖者，都私下裡用香花遙遙散佈供養，我看到這些徵兆如此明顯，菩薩必定能戰勝魔軍。", "魔軍駐紮的地方，多有鵂鹠、鴝鵒鳴叫，或者貓頭鷹、烏鴉、喜鵲的叫聲，還有驢、狐等各種畜生的難聽的叫聲。", "我看到菩提樹下，吉祥的鳥兒發出各種美妙的聲音，野鴨、大雁、鴛鴦、俱翅羅，鴝鵒、鸚鵡、孔雀等鳥兒，圍繞著那位聖者，發出微妙的鳴叫，如此殊勝的景象，他必定強大。", "而且魔軍駐紮的營地，常常下著沙石、塵土，而菩提樹下聖者坐的地方，天上降下各種美妙的香花。", "魔眾居住的地方，地面不平，高低不平，坑坑洼洼，堆積著土丘，到處是堅硬的石頭、荊棘和糞便污穢，而菩提樹周圍的地面，用金銀七寶裝飾得莊嚴無比，看到這些種種跡象，有智慧的人如果明瞭，見到這些景象就應該返回。", "如此莊嚴遍佈大地，他必定會成就無上道，大王如果不聽從我的勸諫，就像夢中所見一樣，不會是虛假的。", "這樣的仙人是不可冒犯的，應該撤回軍隊返回駐地，從前大王觸犯了諸位仙人，被咒語焚燒國土，全部化為灰燼。", "過去有一位梵德王，違背了毗耶婆仙人的意願，國王擁有的美麗花園，雜有各種花果，被咒語發出火焰全部燒燬，多年那個花園寸草不生，更何況樹木花果等。", "世間所有苦行者，斷除各種惡行，修行梵行的時候，諸位國王都來頂禮膜拜，我們現在應該返回。", "大王您應該聽說過維陀論，上面說人有三十二種殊勝的相貌，那個人爲了求道而出家，必定會斷除各種纏縛和羅網，最終成就無上正真之道，眉間會放出白毫光，普照十方億萬佛土；更何況我們這些魔軍，怎麼可能不被他降伏呢？大王如果想戰鬥，是不會勝利的。", "就像那頭頂直達天際，千萬諸天都無法看到，他應當成就那微妙的果位，世間從未聽聞，現在卻能聽聞。", "就像須彌山和鐵圍山，日月、帝釋、梵天王，夜叉、羅剎以及各種樹木，都向菩提樹彎腰屈身。", "毫無疑問，這是大福德的聚集，佈施、持戒、忍辱、精進、禪定、智慧的力量，歷劫以來修持這些善行，現在必定會退散我們的魔軍。", "就像大象踩碎瓦片一樣，就像獸王獅子吼叫一樣，就像太陽遮蔽螢火蟲的光芒一樣，世尊破除魔軍也是如此。", "獅子獨自驅散各種野獸蟲子，毒蛇一咬就能殺死很多人，菩薩熏修的善根力量，獨自就能破除我們這些魔軍。'", ], "english_translations": [ "English version: At that time, the wise generals, using verses, reported to their demon king, Mara Papiyas, saying:", "'The Four Heavenly Kings under your command, King Asura Kindara, Garuda, and Mahoraga, all place their ten fingers together on their heads, taking refuge in him.", "Moreover, all the Brahma worlds, the Abhasvara, the Subhakrtsna, and the Anabhraka heavens, as well as the beings residing in the desire realm, all bow down and pay homage to him.", "Furthermore, your sons, O King, are of superior wisdom, unparalleled in courage and strength, and they constantly revere that venerable one in their hearts.", "Your army stretches for eighty yojanas, and the yakshas, rakshasas, and various ghosts, though on the ground, in your presence, all respectfully think of that supreme being, joining their ten fingers and bowing their heads.", "The millions of soldiers in the demon army, upon seeing that sage, secretly scatter fragrant flowers from afar as offerings. Seeing these clear signs, I know that the Bodhisattva will surely defeat the demon army.", "In the places where the demon army is stationed, there are many calls of owls and mynas, or the sounds of owls, crows, and magpies, as well as the unpleasant sounds of donkeys, foxes, and other animals.", "I see under the Bodhi tree, auspicious birds making various beautiful sounds, ducks, geese, swans, kokilas, mynas, parrots, and peacocks, surrounding that sage, making subtle calls. With such auspicious signs, he must be powerful.", "Moreover, the camps where the demon army is stationed are constantly rained with sand, stones, and dust, while under the Bodhi tree where the sage sits, the heavens rain down various wonderful fragrant flowers.", "The places where the demon hosts reside are uneven, with high and low spots, pits and mounds, and are full of hard stones, thorns, and filth. But the ground around the Bodhi tree is adorned with gold, silver, and the seven treasures, seeing these various signs, wise people, if they understand, should return upon seeing these signs.", "With such adornments spread across the land, he will surely attain the unsurpassed path. If you, O King, do not heed my advice, it will be as the dream you saw, not false.", "Such a sage is not to be offended. We should withdraw our troops and return to our base. In the past, you offended the sages, and your land was burned to ashes by curses.", "In the past, there was a King Brahmadeva who disobeyed the sage Viyavabha. The king's beautiful garden, filled with various flowers and fruits, was burned by flames from a curse, and for many years, no grass grew in that garden, let alone trees, flowers, or fruits.", "When all the ascetics in the world, having cut off all evil deeds, practice the Brahma conduct, all the kings come to bow down and pay homage. We should now return.", "You, O King, should have heard of the Vedas, which say that a person has thirty-two auspicious marks. That person, having left home to seek the path, will surely cut off all entanglements and nets, and ultimately attain the unsurpassed, true path. From between his eyebrows, he will emit a white ray of light, illuminating billions of Buddha lands in the ten directions. How can we, the demon army, not be subdued by him? If you, O King, wish to fight, you will not be victorious.", "Like the top of the head reaching the highest heavens, which millions of gods cannot see, he will attain that subtle fruit. The world has never heard of this, but now we hear it.", "Like Mount Sumeru and the Iron Mountain Range, the sun, moon, Indra, Brahma, yakshas, rakshasas, and all the trees, all bow down to the Bodhi tree.", "Without a doubt, this is the accumulation of great merit, the power of giving, morality, patience, diligence, meditation, and wisdom. Having cultivated these practices for countless kalpas, he will surely disperse our demon army.", "Like an elephant crushing tiles, like the roar of a lion, the king of beasts, like the sun obscuring the light of fireflies, the World Honored One will also destroy the demon army.", "A lion alone scatters all beasts and insects, and a single bite from a poisonous snake can kill many. The power of the Bodhisattva's cultivated roots of goodness alone can destroy all of us demons.'" ] }

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。』

「爾時，魔王波旬從大臣邊聞此偈已，心生恐怖，熱惱不安，身心憂愁，苦惱不樂，慚恥羞愧，不知所為。然其內心，猶懷我慢，不肯回還，亦不逃走。復更語余諸軍眾言：『汝等齊意，莫驚莫怖！莫畏莫走！此乃是我試彼心看。我今美言，更慰喻彼，看其起離菩提樹不？莫使如是眾生之寶，忽值大殃。』

「爾時，魔王長子商主白其父言：『魔主大王！我意不願父王共彼釋迦種子作于怨仇。何以故？若有百千萬億魔眾，手執刀劍，來此釋邊，欲作障礙，終不能作，況復父王，獨自一身？父王！但觀此釋種子，在於此間菩提樹下師子座坐，不驚不怖。父王！觀此釋迦種子，不搖不動。』

「『又復，虛空無量天眾，十指合掌，頂禮于彼；如是諸天，頂禮供養讚歎之時，不曾歡悅。其見父王噁心惡意，欲來屠害，亦不瞋怒。父王！當知，假使有人，將諸妙色能畫虛空；設使彼大須彌山王，有一人指能擎將行；此事亦可，或復有人，浮渡大海，得至彼岸；亦可有人最大風神四方吹時，忽然縛著；亦可取彼日月星宿，下置於地；亦可一切諸眾生等，合作一心；亦可一切諸眾生等，移置諸處；終不可得此釋種子降伏于魔。』

「時，魔波旬以偈告其長子商主，作如是言：

「『汝真我怨非是子，　　更莫將面向我看， 汝心今既著沙門，　　汝宜向彼釋子所。』

「爾時，魔王波旬不取長子商主咨諫，告其諸女，作如是言：『汝等諸女！各各相共聽用我言，汝宜至彼釋種子邊，試觀其心，有欲情不？』其諸魔女，聽父敕已，相與安庠向菩薩所。到彼處已，去離菩薩，不近不遠，示現種種婦女媚惑諂曲之事。所謂覆頭，或覆露頭，或復半面，或出全面，或作微笑示現白齒，數數顧盻觀瞻菩薩。或復以頭頂禮菩薩，或仰其頭觀菩薩面，或復低頭覆面觀地，或動雙眉，或開閉眼，或解散髻，以手梳髮。或抱兩臂，或舉兩手，示現腋下，或復以手執弄乳房。或露胸背，現腹臆間。或復以手拍于臍上，或複數數解脫衣裳，或複數數還系衣服，或複數數褰撥內衣，露現尻䏶。或解瓔珞，擲著于地，或解耳珰，或復還著，或弄嬰兒，或弄諸鳥，或復行步，顧盻左右

現代漢語譯本：當時，魔王波旬從大臣那裡聽到這首偈語后，心中感到恐懼，煩躁不安，身心憂愁，苦惱不樂，慚愧羞恥，不知所措。然而他的內心，仍然懷有我慢，不肯退回，也不逃走。他又對其他軍眾說：『你們都要齊心協力，不要驚慌害怕！不要畏懼逃跑！這只是我試探他的心意罷了。我現在要用好話，再去安慰他，看看他會不會離開菩提樹？不要讓這樣的眾生之寶，突然遭遇大禍。』 當時，魔王的長子商主對他的父親說：『魔王大王！我不想讓父王和那個釋迦種子結下怨仇。為什麼呢？如果有成百上千萬的魔眾，手持刀劍，來到這個釋迦身邊，想要製造障礙，最終也不能成功，更何況父王您，獨自一人呢？父王！您看這個釋迦種子，在這菩提樹下的獅子座上坐著，不驚慌也不害怕。父王！您看這個釋迦種子，不搖不動。』 『而且，無量虛空中的天眾，都雙手合十，頂禮他；這些天眾，在頂禮供養讚歎他的時候，他都不曾歡喜。他看到父王您心懷惡意，想要來屠殺傷害他，也不曾嗔怒。父王！您應當知道，即使有人，能用各種美妙的色彩來描繪虛空；假設那座巨大的須彌山王，有一個人能用手指把它擎起來行走；這件事也是可以做到的，或者有人，能漂浮渡過大海，到達彼岸；也可以有人，能把最大的風神在四方吹動時，忽然捆綁住；也可以把日月星辰，取下來放在地上；也可以讓一切眾生，同心同德；也可以把一切眾生，移到其他地方；但終究不可能讓這個釋迦種子屈服於魔。』 當時，魔波旬用偈語告訴他的長子商主，這樣說道： 『你真是我的仇敵不是我的兒子， 不要再把臉對著我看， 你的心現在已經傾向沙門， 你應當到那個釋迦子那裡去。』 當時，魔王波旬不採納長子商主的勸諫，告訴他的女兒們，這樣說道：『你們這些女兒！各自一起聽從我的話，你們應當到那個釋迦種子身邊，試探他的心意，有沒有情慾？』那些魔女，聽了父親的命令后，一起慢慢地走向菩薩所在的地方。到了那裡后，她們離開菩薩，不遠不近，展現出各種婦女媚惑諂媚的姿態。有的遮住頭，有的露出頭，有的露出半邊臉，有的露出整張臉，有的微笑露出白牙，頻頻顧盼注視菩薩。有的用頭頂禮菩薩，有的仰起頭看菩薩的臉，有的低下頭遮住臉看地面，有的動動雙眉，有的睜開閉上眼睛，有的解開發髻，用手梳理頭髮。有的抱住雙臂，有的舉起雙手，露出腋下，有的用手玩弄**。有的露出胸背，顯露腹部。有的用手拍打肚臍，有的頻頻解開衣裳，有的頻頻繫上衣服，有的頻頻撩起內衣，露出臀部。有的解下瓔珞，扔在地上，有的解下耳環，有的又戴上，有的玩弄嬰兒，有的玩弄鳥兒，有的走來走去，顧盼左右。

English version: At that time, after hearing this verse from his ministers, the demon king Pishuna felt terrified, agitated, and uneasy. His mind and body were filled with sorrow, distress, and displeasure. He felt ashamed and humiliated, not knowing what to do. However, in his heart, he still harbored arrogance, refusing to retreat or flee. He then spoke to the rest of his army, saying, 'You all must unite your minds, do not be alarmed or afraid! Do not fear or run away! This is just me testing his mind. I will now use kind words to comfort him again, to see if he will leave the Bodhi tree? Do not let such a treasure of sentient beings suddenly encounter great calamity.' At that time, the demon king's eldest son, Shangzhu, said to his father, 'Great Demon King! I do not wish for you to form a grudge with that Shakya seed. Why? If there were hundreds of millions of demons, holding swords, coming to this Shakya's side, wanting to create obstacles, they would ultimately fail, let alone you, Father, alone? Father! Look at this Shakya seed, sitting on the lion seat under this Bodhi tree, neither alarmed nor afraid. Father! Look at this Shakya seed, unmoving and unshaken.' 'Moreover, the countless heavenly beings in the void, all with their palms together, bow to him; when these heavenly beings bow, make offerings, and praise him, he is never joyful. When he sees you, Father, with evil intentions, wanting to come and slaughter him, he is not angry either. Father! You should know that even if someone could use all kinds of beautiful colors to paint the void; suppose that great Mount Sumeru King, there was a person who could lift it up and walk with it using a finger; this could also be done, or someone could float across the sea and reach the other shore; it is also possible for someone to suddenly bind the greatest wind god when it blows in all directions; it is also possible to take the sun, moon, and stars and place them on the ground; it is also possible for all sentient beings to be of one mind; it is also possible to move all sentient beings to other places; but it is ultimately impossible to make this Shakya seed submit to the demon.' At that time, the demon Pishuna spoke to his eldest son, Shangzhu, in a verse, saying: 'You are truly my enemy, not my son, Do not turn your face to look at me again, Your heart is now inclined towards the Shramana, You should go to that Shakya's son.' At that time, the demon king Pishuna did not heed the advice of his eldest son, Shangzhu, and said to his daughters, 'You daughters! Each of you listen to my words, you should go to that Shakya seed's side, and test his mind, to see if he has any lustful desires?' Those demonesses, after hearing their father's command, slowly walked towards the place where the Bodhisattva was. After arriving there, they stayed neither too far nor too close to the Bodhisattva, displaying various seductive and flattering behaviors of women. Some covered their heads, some exposed their heads, some showed half their faces, some showed their whole faces, some smiled showing their white teeth, frequently glancing at the Bodhisattva. Some bowed to the Bodhisattva with their heads, some raised their heads to look at the Bodhisattva's face, some lowered their heads to cover their faces and look at the ground, some moved their eyebrows, some opened and closed their eyes, some loosened their hair buns, and combed their hair with their hands. Some hugged their arms, some raised their hands, showing their armpits, some played with their ** with their hands. Some exposed their chests and backs, revealing their abdomens. Some patted their navels with their hands, some frequently took off their clothes, some frequently put on their clothes, some frequently lifted their inner garments, revealing their buttocks. Some took off their necklaces and threw them on the ground, some took off their earrings, some put them back on, some played with babies, some played with birds, some walked around, glancing left and right.

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。或復顰呻長噓嘆息，或以腳指傍畫于地，或歌或舞，或動腰身，或作意氣，或復憶念舊時所行恩愛慾事喜笑眠臥恣態之時。或復現作童女之身，或時現作婦女之身，或復現作新嫁女身，或現中年婦女之身，作如是等示現婦人諂媚惑著種種之事。復將香花，散菩薩上，復以種種五欲之事，勸請菩薩，觀看其面，觀其心情，為有欲心姿態以不？彼今復以欲心，觀察我等以不？或無慾心觀我以不？彼等魔女，見於菩薩，深心寂定，本來清凈，無濁無垢，面目清凈，猶如滿月從於羅睺阿修羅王手中所出，清凈無垢；如日初升，光焰顯赫；如融金鋌，清凈無染；猶如蓮花從水中出而不染著；如火光焰；如須彌山，確然不動；如鐵圍山，崚嶒高峻。善攝諸根，調伏心意，彼等既見菩薩如是，皆生慚愧羞恥之心。

佛本行集經卷第二十八

隋天竺三藏阇那崛多譯魔怖菩薩品中

「爾時，彼等魔諸女輩，善解婦女妖幻之事，更復別為余誑惑法，媚亂菩薩，而說偈言：

「『初春佳麗好時節，　　果木林樹悉開花， 如此美景可歡娛。　　仁色豐盈甚端正， 現今幼年情逸蕩，　　正是丈夫行樂時， 欲求菩提道甚難，　　仁可迴心受世樂。 宜觀我等天女輩，　　可喜形貌柔軟身， 以諸瓔珞自莊嚴，　　誰今能得如是體？ 仁感得已何不受？　　我身香潔如蓮花， 世間如此福德人，　　何故舍之而不用？ 頭髮光明紺青色，　　恒以雜種香澤熏， 奇異摩尼為寶鬘，　　作花持以插其上。 我等額廣頭圓滿，　　眉目平正甚修揚， 清凈等彼青蓮花，　　其鼻皆如鸚鵡鳥， 口唇明曜赤硃色，　　或如頻婆羅果形， 亦似珊瑚及胭脂，　　齒如珂貝甚白凈， 舌薄猶如蓮花葉，　　語言歌詠出妙音， 猶如緊陀羅女聲，　　兩乳百媚皆精妙， 又復猶如石榴果，　　腰軟纖細如弓弝， 脊膂寬博潤而平，　　猶如象王頭頂額， 雙髀軟白洪端直，　　其狀猶若象鼻𦟛， 兩脛正等纖而圓，　　清凈猶如鹿王𨄔， 足下平滿不斜凹，　　赤白猶彼蓮花輝

現代漢語譯本：她們有時會模仿皺眉、呻吟、長嘆，有時用腳趾在地上畫來畫去，有時唱歌跳舞，有時扭動腰肢，有時裝出意氣風發的樣子，有時又回憶起過去所經歷的恩愛、情慾、歡笑、睡眠和放縱的時光。她們有時會變成少女的模樣，有時變成婦女的模樣，有時變成新嫁娘的模樣，有時變成中年婦女的模樣，以此來展示各種諂媚誘惑的姿態。她們還把香花散在菩薩身上，用各種五欲之事來勸誘菩薩，觀察他的面容，觀察他的心情，看他是否有慾念的姿態。她們想知道菩薩現在是否用慾念來觀察她們，還是無慾地觀察她們。這些魔女看到菩薩內心深沉寂靜，本來就清凈無染，面容清凈，如同滿月從羅睺阿修羅王手中出來一樣，清凈無垢；又如初升的太陽，光芒顯赫；又如熔化的金錠，清凈無染；又如蓮花從水中生出而不被污染；又如火焰的光芒；又如須彌山，堅定不動；又如鐵圍山，高聳峻峭。菩薩善於攝持諸根，調伏心意。她們看到菩薩如此，都感到慚愧羞恥。 當時，那些魔女們，精通婦女的妖媚之術，又另外施展其他迷惑之法，來迷惑菩薩，並說偈語道： 『初春時節美好，果樹林木都開花了，如此美景可以盡情歡娛。您容顏豐潤，非常端正，現在正值青春年少，正是男子行樂的時候，想要追求菩提道非常艱難，您不如回心轉意享受世俗的快樂。應該看看我們這些天女，可愛的容貌，柔軟的身體，用各種瓔珞來裝飾自己，誰能擁有這樣的身體呢？您既然有緣得到，為何不接受呢？我的身體像蓮花一樣香潔，世間有如此福德的人，為何要捨棄不用呢？我的頭髮光明紺青色，經常用各種香澤薰染，用奇異的摩尼寶珠做成花鬘，插在頭上。我們的額頭寬廣，頭型圓滿，眉毛平直而修長，清凈得像青蓮花，鼻子像鸚鵡鳥一樣，嘴唇明亮，呈赤硃色，或者像頻婆羅果的形狀，也像珊瑚和胭脂，牙齒像珂貝一樣潔白，舌頭薄得像蓮花葉，說話唱歌發出美妙的聲音，像緊陀羅女的聲音，兩乳嫵媚而精妙，又像石榴果，腰肢柔軟纖細像弓弦，脊背寬闊潤澤而平坦，像象王的頭頂，雙腿柔軟潔白而端正，形狀像象鼻，兩脛勻稱纖細而圓潤，清凈得像鹿王的腿，腳底平滿沒有凹陷，紅白相間，像蓮花的光輝。』

English version: Sometimes they would mimic frowning, groaning, and sighing deeply; sometimes they would draw on the ground with their toes; sometimes they would sing and dance; sometimes they would sway their waists; sometimes they would put on an air of vigor; and sometimes they would recall past times of love, desire, laughter, sleep, and indulgence. Sometimes they would appear as young girls, sometimes as women, sometimes as newlywed brides, and sometimes as middle-aged women, displaying various flattering and seductive postures. They would also scatter fragrant flowers on the Bodhisattva and use various sensual pleasures to entice him, observing his face and his mood to see if he showed any signs of desire. They wanted to know if the Bodhisattva was now observing them with desire or without desire. When these demonesses saw that the Bodhisattva's mind was deeply tranquil, inherently pure and undefiled, his face was clear, like the full moon emerging from the hands of the Rahu Asura King, pure and without blemish; like the rising sun, its light radiant; like molten gold, pure and untainted; like a lotus flower emerging from the water without being stained; like the light of a flame; like Mount Sumeru, firm and unmoving; like the Iron Mountain Range, towering and steep. The Bodhisattva was skilled in controlling his senses and subduing his mind. When they saw the Bodhisattva like this, they all felt ashamed and embarrassed. At that time, those demonesses, skilled in the seductive arts of women, employed other deceptive methods to bewilder the Bodhisattva, and spoke in verses: 'The early spring is a beautiful season, the fruit trees and forests are all in bloom, such beautiful scenery can be enjoyed to the fullest. Your countenance is full and very upright, now is the time of youth, the time for a man to enjoy himself. Seeking the path to Bodhi is very difficult, you might as well turn back and enjoy worldly pleasures. You should look at us, these celestial maidens, with our lovely appearances and soft bodies, adorned with various jewels. Who can possess such a body? Since you have the opportunity, why not accept it? My body is as fragrant and pure as a lotus flower. Why would a person with such blessings in the world abandon it and not use it? My hair is bright and dark blue, always perfumed with various fragrances, and adorned with a garland of rare mani jewels. Our foreheads are broad, our heads are round, our eyebrows are straight and long, as pure as blue lotus flowers, our noses are like those of parrots, our lips are bright red, like the shape of a bimba fruit, or like coral and rouge, our teeth are as white as conch shells, our tongues are thin like lotus leaves, our speech and songs produce wonderful sounds, like the voice of a Kinnara maiden, our breasts are charming and exquisite, like pomegranate fruits, our waists are soft and slender like a bowstring, our backs are broad, smooth, and flat, like the forehead of an elephant king, our thighs are soft, white, and straight, shaped like elephant trunks, our shins are even, slender, and round, as pure as the legs of a deer king, our feet are flat and without indentations, red and white, like the radiance of a lotus flower.'

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。 我等身體可喜容，　　如是眾相莊嚴具， 技能一切皆備足，　　快解作諸種音聲， 復巧歌舞悅眾心，　　諸天見我皆歡喜， 悉各羨我生欲意，　　我等非是不樂仁， 仁今見我何不貪？　　又如人睹金寶藏， 舍離棄之遠逃走，　　不知財物是樂因， 仁之心意亦復然，　　不識五欲之快樂， 寂定安禪不取我。　　或可仁者是大癡， 何故不受世樂情，　　涅槃道路甚懸遠。』

「爾時，菩薩諦心熟視諸魔女目不暫舍，正念微笑𣫍攝諸根定，其身體無愧無慚不急不緩，端直安住猶如須彌心意不傾。自余方便智慧之門，往昔已曾攝伏一切諸煩惱患，哀愍言音過於梵響，猶如迦羅頻伽鳥聲，以偈語彼諸魔女言：

「『彼諸世間五欲等，　　多苦多過眾惱纏， 由煩惱故失神通，　　無明陷墜墮黑闇。 眾生受之不知足，　　我久舍離諸煩牢， 如猛火坑毒藥函，　　往昔已來早辭避。 既飲甘露智慧水，　　自心覺了欲覺他， 當說微密教法門，　　若今受此穢欲事， 終不可能得此道。　　若人增長貪愛心， 是則名為大愚癡，　　既自不能得自利， 況復能利於一切，　　是故我今心不耽。 世間五欲燒眾生，　　猶如劫火災萬物， 五欲猶如水泡沫，　　亦如幻焰無一真， 虛假誑惑于凡夫，　　智者誰應樂此事？ 猶如童蒙小兒輩，　　戲于自許糞穢中， 迷惑愚癡無智人，　　見著種種諸瓔珞， 觀已便生欲心想。　　頭髮根本從腦生， 臭穢醜陋劇癰瘡，　　牙齒增長猶飲出， 唇口耳鼻及眼等，　　一切皆如水上泡， 腰髂脊背及尻臀，　　臭處不凈從血有， 腹肚屎尿之囊袋，　　不凈諸物滿其間， 是業皆從愛所生。　　譬如造輪為碾硙， 愚癡受樂亦如是。　　若有一切諸智人， 分別是等眾患殃，　　此處不受如斯樂。 身體日夜常流血，　　臭處不喜以眼看， 兩䏶兩脛雙腳趺，　　筋骨相縛而立住。 我觀汝等今如此，　　如幻如化如夢為， 一切悉從因緣生，　　五欲無有真實德， 五欲能失諸聖道，　　牽人將入惡道中， 五欲猶如大火坑，　　亦如雜毒滿諸器， 如瞋蛇頭不可觸。　　此處愚癡多被迷， 強作凈想橫生貪，　　五欲如受雇客作， 與諸婦人作奴僕

現代漢語譯本 『我們擁有令人喜悅的身體，具備各種莊嚴的相貌， 技能才藝樣樣俱全，能快速發出各種美妙的聲音， 又擅長歌舞來愉悅人心，諸天看到我們都心生歡喜， 都羨慕我們併產生愛慾之念，我們並非不討人喜歡， 仁者您現在看到我們，為何不生貪戀呢？ 又好像有人看到金銀財寶，卻捨棄它遠遠逃走， 不知道財物是快樂的根源， 仁者的心意也是這樣，不認識五欲的快樂， 只喜歡寂靜禪定而不接受我們。 或許仁者您真是太愚癡了， 為何不享受世俗的快樂情愛， 涅槃之路是多麼遙遠啊！』

「那時，菩薩專心致志地注視著魔女們，目光片刻不離，以正念微笑，收攝諸根，心定如山，身體不羞不慚，不急不緩，端正安住，猶如須彌山般心意不動搖。 他運用其餘的方便智慧之門，早已降伏了一切煩惱，以慈悲的言語，聲音勝過梵天之音，猶如迦陵頻伽鳥的鳴叫，用偈語對那些魔女們說：

『世間的五欲等，充滿痛苦和過患，被各種煩惱纏繞， 因為煩惱而失去神通，被無明所困而墮入黑暗。 眾生享受五欲卻不知滿足，我早已捨棄了這些煩惱的牢籠， 它們如同猛火坑和毒藥箱，我早就避開了。 我已經飲用了甘露般的智慧之水，自己覺悟了，也想讓別人覺悟， 應當宣說微妙秘密的教法，如果現在接受這些污穢的慾望， 終究不可能得到解脫之道。 如果有人增長貪愛之心， 那就是最大的愚癡，自己都不能得到利益， 更何況能利益一切眾生呢？ 所以我現在內心不貪戀。 世間的五欲焚燒眾生，如同劫火焚燒萬物， 五欲如同水中的泡沫，也像幻影一樣沒有真實， 虛假地迷惑著凡夫俗子，有智慧的人誰會喜歡這些呢？ 就像無知的孩童，在自己認為乾淨的糞便中玩耍， 迷惑愚癡沒有智慧的人，看到各種各樣的瓔珞裝飾， 看了之後就產生愛慾之心。 頭髮的根源是從頭腦中生長出來的， 又臭又醜，像毒瘡一樣， 牙齒生長出來就像喝水一樣， 嘴唇、耳朵、鼻子和眼睛等， 一切都像水上的泡沫一樣， 腰、胯、脊背和臀部， 這些臭穢不凈的地方都是由血液形成的， 腹部是裝滿屎尿的囊袋， 裡面充滿了不乾淨的東西， 這些都是由愛慾產生的。 譬如製造輪子是爲了碾磨東西， 愚癡地享受快樂也是如此。 如果有一切有智慧的人， 能夠分辨這些眾多的禍患， 就不會在這裡接受這樣的快樂。 身體日夜都在流血， 這些臭穢的地方不值得用眼睛去看， 兩臂、兩腿和雙腳， 都是筋骨相互束縛而站立的。 我看你們現在也是這樣， 如同幻影、變化和夢境一樣， 一切都是由因緣而生， 五欲沒有真實的功德， 五欲會使人失去聖道， 牽引人進入惡道之中， 五欲如同大火坑， 也像裝滿各種毒藥的器皿， 如同毒蛇的頭一樣不可觸控。 這裡愚癡的人大多被迷惑， 強行認為它是清凈的，從而產生貪慾， 五欲就像受雇的工人一樣， 為那些婦人做奴僕。

English version 'We have pleasing bodies, adorned with all sorts of magnificent features, Our skills and talents are all complete, we can quickly produce all kinds of beautiful sounds, And we are skilled in singing and dancing to delight people's hearts. When the gods see us, they are all filled with joy, They all envy us and develop desires. We are not unlovable, Why, O Benevolent One, do you not feel desire when you see us now? It is like someone seeing gold and jewels, yet abandoning them and running far away, Not knowing that wealth is the source of happiness, The Benevolent One's mind is also like this, not recognizing the pleasures of the five desires, Only liking quiet meditation and not accepting us. Perhaps, O Benevolent One, you are truly too foolish, Why not enjoy worldly pleasures and love, The path to Nirvana is so far away!'

「At that time, the Bodhisattva intently gazed at the demonesses, his eyes not leaving them for a moment, with mindfulness and a smile, he collected his senses, his mind as steady as a mountain, his body without shame or embarrassment, neither hurried nor slow, upright and still, his mind unmoving like Mount Sumeru. He used the other skillful means of wisdom, having already subdued all afflictions, with compassionate words, his voice surpassing that of Brahma, like the sound of a Kalavinka bird, he spoke to those demonesses in verses:

'The five desires of the world, etc., are full of suffering and faults, entangled by various afflictions, Because of afflictions, one loses supernatural powers, trapped by ignorance and falling into darkness. Beings enjoy the five desires but are never satisfied. I have long abandoned these prisons of affliction, They are like a pit of raging fire and a box of poison. I have long avoided them. I have already drunk the nectar of wisdom, I am awakened myself, and I want to awaken others, I should proclaim the subtle and secret teachings. If I were to accept these defiled desires now, I would ultimately be unable to attain the path of liberation. If someone increases their desire and attachment, That is the greatest foolishness. If one cannot benefit oneself, How can one benefit all beings? Therefore, my heart does not crave them now. The five desires of the world burn beings, like a fire that destroys everything, The five desires are like bubbles in water, also like illusions, without any truth, Falsely deceiving ordinary people. Who with wisdom would enjoy these things? Like ignorant children, playing in what they think is clean filth, Confused and foolish people without wisdom, seeing all kinds of ornaments, After seeing them, they develop desires. The roots of hair grow from the brain, It is smelly and ugly, like a poisonous sore, Teeth grow out like drinking water, Lips, ears, nose, and eyes, etc., All are like bubbles on water, Waist, hips, back, and buttocks, These smelly and impure places are formed from blood, The abdomen is a bag filled with feces and urine, Inside it is filled with unclean things, All of these are born from desire. It is like making a wheel for grinding, Foolishly enjoying pleasure is also like this. If there are any wise people, Who can distinguish these many calamities, They would not accept such pleasure here. The body is constantly bleeding day and night, These smelly places are not worth looking at with the eyes, Two arms, two legs, and two feet, Are all bound together by tendons and bones to stand. I see that you are like this now, Like illusions, transformations, and dreams, Everything is born from causes and conditions, The five desires have no real merit, The five desires can cause one to lose the holy path, Leading people into evil paths, The five desires are like a great pit of fire, Also like vessels filled with various poisons, Like the head of a poisonous snake, untouchable. Here, most foolish people are deluded, Forcibly thinking it is pure, thus generating greed, The five desires are like hired workers, Serving as slaves to those women.

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。　　舍彼凈戒行道心， 及離智慧寂定禪，　　住于憒亂喧鬧里， 舍諸妙法取欲戲，　　彼人墮地獄不疑。 是等諸幻我見來，　　以是意中不貪樂， 欲求畢竟自在樂，　　亦教他人令共同， 我以解脫彼世間，　　如虛空風不可縛。 汝等魔女若滿此，　　世間一切諸眾生， 我心終不分別之，　　暫共汝等行五欲。 我久已除瞋恚恨，　　愚癡貪慾一切無， 諸佛大智聖世尊，　　心無有礙如空體。』

「爾時，魔王波旬女等，善解女人幻惑之法，更加情態，益顯嬌姿，莊嚴其身，亦現美妙音辭巧便，來媚菩薩。而有偈說：

「『魔王波旬有三女，　　可愛可喜喜見儔， 在諸女中最尊豪，　　魔王教令善嚴飾， 速疾往詣菩薩所，　　現諸幻惑作嬌姿， 使身猶如弱樹枝，　　婀娜隨風而搖動。 在於菩薩前向立，　　歌舞口唱如是言： 「仁善釋子當作王，　　云何坐彼大樹下？ 此盛上春妙時節，　　男女合會生喜歡， 猶如諸鳥自相娛，　　欲心一發難止息， 時至且可共受樂，　　何故守心不觀我？ 我等今者復以來，　　宜應同行稱心適。」 彼聖猶如日初出，　　億劫行諸行積功， 其心不動如須彌，　　妙音清激猶雷響， 行步安庠若師子，　　語言利益多所成， 世間眾生不思量，　　恒為諸欲起斗諍， 既起斗諍便言訟。　　如是無智等諸人， 常為如此苦惱煎。　　智人知之不隨順， 捐棄出家而遠離，　　處於山林以自娛。 我今時節已現前，　　欲證常住甘露法， 先須降伏彼魔眾，　　然後當成十力尊。 其魔波旬諸女等，　　更白菩薩如是言： 「仁者面目如凈花，　　愿聽我等諸語說， 但且受於世王位，　　自在最勝上尊豪， 若臥若坐及起行，　　作妙音聲無斷絕， 菩提極果甚難得，　　況復諸佛智慧身， 解脫正路行涉難，　　仁見有誰往能到？」 是時菩薩復報彼：　　「我當決定作法王， 于天人中自在尊，　　轉妙法輪無有上， 具足十力無所畏，　　在於三界獨巍巍， 諸學無學弟子群，　　千億萬數圍繞我， 口常作如是讚歎，　　大聖出興除世疑。 我當爲彼說法時，　　遊行處處隨心意， 是故我於世間內，　　不樂一切五欲歡

捨棄那清凈的戒律和修行之心，以及遠離智慧的寂靜禪定，卻住在喧鬧混亂之中，捨棄各種美妙的佛法而追求慾望的玩樂，這樣的人墮入地獄是毫無疑問的。 這些都是我所見的虛幻，因此我的心中不貪戀這些享樂，我想要追求最終的自在快樂，也教導他人一同追求，我將從世間解脫，就像虛空中的風一樣無法被束縛。 你們這些魔女如果能充滿整個世間，我心中也不會對你們有所分別，即使暫時和你們一起享受五欲之樂。 我早已去除嗔恨，愚癡和貪慾也都不存在，諸佛擁有大智慧，是神聖的世尊，他們的心沒有障礙，如同虛空一般。 這時，魔王波旬的女兒們，善於運用女人的迷惑之術，更加賣弄風情，更加展現嬌媚的姿態，打扮自己，也展現美妙的言辭和巧妙的辯論，來引誘菩薩。她們還用偈語說道： 『魔王波旬有三個女兒，可愛又令人喜歡，在所有女子中最尊貴，魔王教導她們好好打扮，迅速前往菩薩所在之處，展現各種迷惑的姿態，做出嬌媚的動作，使身體像柔弱的樹枝一樣，婀娜多姿地隨風搖動。 她們在菩薩面前站立，唱歌跳舞，口中唱道：『仁善的釋迦王子應該做國王，為何要坐在那棵大樹下？現在是美好的春天，男女相會產生歡喜，就像鳥兒互相嬉戲一樣，慾望一旦產生就難以停止，現在正是享受快樂的時候，為何要守住內心而不看我們？我們現在又來了，應該一起同行，稱心如意。』 這位聖人就像初升的太陽，億劫以來積累功德，他的心不動搖如須彌山，美妙的聲音清澈激昂如雷鳴，行走安詳如獅子，言語能利益眾生，世間眾生不加思量，總是爲了各種慾望而爭鬥，一旦爭鬥就產生訴訟。 像這樣無知的人，常常被這樣的苦惱所煎熬。有智慧的人知道這些，不會隨順，拋棄世俗而出家，住在山林中自娛自樂。 我現在時機已到，想要證得常住的甘露法，首先要降伏那些魔眾，然後才能成就十力尊。 魔王波旬的女兒們，又對菩薩說道：『仁者的面容像潔凈的花朵，希望聽聽我們說的話，不如先接受世間的王位，自在尊貴，至高無上，無論是躺臥、坐著還是行走，都有美妙的聲音不斷響起，菩提的極果很難得到，更何況是諸佛的智慧之身，解脫的正道行走艱難，你看看有誰能夠到達？』 這時菩薩回答她們說：『我必定要做大法王，在天人中成為自在的尊者，轉動無上的妙法輪，具足十力而無所畏懼，在三界中獨一無二，無數的弟子圍繞著我，口中常常讚歎，大聖出世消除世間的疑惑。 當我為他們說法時，處處隨心所欲，因此我不喜歡世間的一切五欲之樂。

Abandoning the pure precepts and the mind of practice, and forsaking the tranquil meditation of wisdom, they dwell in the midst of chaos and noise, abandoning all the wonderful Dharma and pursuing the pleasures of desire. Such people will undoubtedly fall into hell. These are all illusions that I have seen, therefore my heart does not crave these pleasures. I seek ultimate freedom and joy, and I teach others to seek it together. I will be liberated from the world, like the wind in the void, which cannot be bound. Even if you demonesses were to fill the entire world, my heart would not differentiate between you. Even if I were to temporarily enjoy the five desires with you. I have long since removed anger and hatred, and ignorance and greed are no more. The Buddhas possess great wisdom, they are the holy World Honored Ones, their minds are without obstruction, like the void. At this time, the daughters of Mara, skilled in the arts of female seduction, further enhanced their allure, displaying even more charming postures, adorning themselves, and presenting beautiful words and clever arguments to entice the Bodhisattva. They also spoke in verses: 'Mara has three daughters, lovely and pleasing, the most noble among all women. Mara instructed them to adorn themselves well, and quickly go to where the Bodhisattva is, displaying various seductive postures, making coquettish gestures, making their bodies like weak branches, swaying gracefully in the wind. They stood before the Bodhisattva, singing and dancing, and said: 'Benevolent Shakya prince, you should be a king, why do you sit under that great tree? Now is the beautiful spring season, when men and women meet and rejoice, like birds playing with each other. Once desire arises, it is difficult to stop. Now is the time to enjoy pleasure, why do you guard your heart and not look at us? We have come again, we should go together, and fulfill our desires.' This sage is like the rising sun, having accumulated merit for countless eons. His heart is as unshakable as Mount Sumeru. His beautiful voice is clear and resounding like thunder. He walks calmly like a lion. His words benefit all beings. The beings of the world do not contemplate, they always fight for various desires, and once they fight, they litigate. Such ignorant people are constantly tormented by such suffering. The wise know this and do not follow it, abandoning the world and leaving home, dwelling in the mountains and forests to enjoy themselves. Now the time has come for me, I want to attain the nectar of the permanent Dharma, first I must subdue those demons, and then I will become the Ten-Powered One. The daughters of Mara then said to the Bodhisattva: 'Kind one, your face is like a pure flower, we hope you will listen to what we have to say. Why not first accept the throne of the world, be free and noble, the most supreme, whether lying down, sitting, or walking, there will be beautiful sounds constantly ringing out. The ultimate fruit of Bodhi is very difficult to attain, let alone the wisdom body of the Buddhas. The path of liberation is difficult to walk, do you see anyone who can reach it?' At this time, the Bodhisattva replied to them: 'I will surely become the great Dharma King, the free and honored one among gods and humans, turning the unsurpassed wonderful Dharma wheel, possessing the ten powers and being fearless, unique and majestic in the three realms. Countless disciples will surround me, and their mouths will constantly praise, the great sage has appeared to dispel the doubts of the world. When I preach the Dharma to them, I will be free to do as I please, therefore I do not enjoy any of the five desires of the world.'

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。」 魔女復白菩薩言：　　「仁今少壯甚可惜， 衰朽年老時未至，　　色力強盛且恣情， 必其羸瘦不能堪，　　乃可舍此身端正。 我等華容悉三五，　　正是仁者好良朋， 五欲嬉戲最㛹妍，　　何故乃然厭離我？ 仁今若不見容受，　　我等隨逐終不辭。」 菩薩復更為說言：　　「今日既得人身體， 努力遠離於諸難，　　勤求入彼甘露門， 能捨世間苦難時，　　則離人天一切難。 及今老病死未至，　　諸惡鬥諍復不興， 我等速疾應當行，　　早離於斯諸難處， 常住寂然無畏所，　　是彼真實涅槃城。」』

「爾時，魔女復說偈言：

「『仁在天中如釋天，　　左右端正諸天女， 焰摩兜率及化樂，　　他化自在並魔宮， 具足玩好無所虧，　　但受五欲莫寂滅。』

「爾時，菩薩以偈報言：

「『五欲如霜不久住，　　亦如秋雲雨暫時， 汝女可畏如蛇瞋，　　帝釋夜摩兜率等， 悉屬魔王不自在，　　欲事百怨何可貪。』

「『仁可不見樹木花，　　諸蜂諸鳥雜音響， 地生青色柔軟草，　　復出種種諸妙林， 緊陀諸天作伎聲，　　如是妙時可受樂。』

「『樹木依時著花果，　　蜂鳥飢渴取氣香， 日炙至時地自干，　　昔佛甘露不可盡。』

「『仁者面色猶初月，　　觀我顏貌似蓮花， 口齒潔白清凈牙，　　如此妙女天中少， 況復世間仁已得，　　身心柔順不相違。』

「『我觀汝體不凈流，　　諸蟲周匝千萬孔， 不牢諸惡遍身滿，　　生老病死恒相隨。 我求世間最上難，　　真正不退智人道。』 彼見六十四種巧，　　手動瓔珞鎖耳珰， 被欲箭射微笑言：　　『聖子云何不顛倒？』 『諸有見患大仁者，　　見美五欲猶毒瓶， 利刃涂蜜截舌傷，　　欲如蛇頭火坑阱， 如人師子行風動，　　樹木山壁悉崩傾， 我今威德離欲中，　　棄捨汝等猶如彼。』 其諸魔女出百伎，　　炫惑菩薩不動移， 菩薩如象師子王，　　猶如須彌住無動， 彼等誘誑既不得，　　心生慚愧各低頭， 恭敬歡喜讚歎言：　　『尊面凈如蓮花潔， 亦如醍醐及秋月，　　巍巍光照若金山， 心所求者愿當成，　　自度度他千萬眾

現代漢語譯本 魔女再次對菩薩說：『您現在如此年輕力壯，實在可惜，衰老的時候還沒到，精力充沛，應該盡情享受。等到您身體虛弱，無法承受的時候，再捨棄這美好的身體也不遲。我們這些女子都正值青春年華，正是您最好的伴侶，我們擅長各種享樂，為什麼您要厭惡並遠離我們呢？如果您現在不接受我們，我們會一直跟隨您，絕不放棄。』 菩薩再次對她們說：『今天既然得到了人身，就應該努力遠離各種苦難，勤奮追求進入甘露之門，能夠捨棄世間的苦難，就能脫離人天的一切苦難。趁著衰老、疾病和死亡還沒到來，各種邪惡的爭鬥還沒發生，我們應該迅速行動，早日離開這些苦難的地方，常住在寂靜無畏的處所，那是真正的涅槃之城。』 這時，魔女又說偈語： 『您在天界就像帝釋天一樣，身邊有端莊美麗的眾多天女，在焰摩天、兜率天、化樂天、他化自在天以及魔宮中，各種玩樂應有盡有，盡情享受五欲之樂，何必追求寂滅呢？』 這時，菩薩用偈語回答： 『五欲就像霜一樣不會長久，也像秋天的雲雨一樣短暫，你們這些女子就像發怒的蛇一樣可怕。帝釋天、夜摩天、兜率天等，都屬於魔王的管轄，並不自由，慾望之事充滿怨恨，有什麼值得貪戀的呢？』 『您難道沒看到樹木開花，各種蜜蜂和鳥兒發出雜亂的鳴叫聲嗎？地上長著青色的柔軟的草，還生長著各種美妙的樹林，緊陀羅天人演奏著音樂，這樣美好的時光應該享受快樂。』 『樹木按時開花結果，蜜蜂和鳥兒飢渴時吸取花香，太陽炙烤時大地自然乾涸，而佛陀的甘露是永遠不會枯竭的。』 『您的面容像初升的月亮一樣皎潔，看我的容貌像蓮花一樣美麗，牙齒潔白如玉，像我這樣美好的女子在天界都很少見，更何況在世間，您已經得到了，身心柔順，不會有任何衝突。』 『我看你的身體是不凈的，到處都是蟲子和無數的孔洞，不牢固，各種污穢遍佈全身，生老病死永遠相隨。我追求的是世間最難得的，真正不退轉的智慧之道。』 她們展示了六十四種技巧，搖動手上的瓔珞，晃動耳環，被慾望之箭射中，微笑著說：『聖子，您怎麼還不動心呢？』 『那些看到苦難的偉大的人，看到美好的五欲就像看到毒藥瓶一樣，就像用塗了蜜的刀刃割傷舌頭一樣，慾望就像蛇頭、火坑和陷阱一樣。就像獅子行走時颳起的風，能使樹木和山壁都崩塌一樣，我現在擁有遠離慾望的威德，拋棄你們就像拋棄那些東西一樣。』 那些魔女使出各種伎倆，迷惑菩薩，但菩薩毫不動搖，菩薩就像大象和獅子王一樣，像須彌山一樣堅定不動。她們誘惑不成，心中慚愧，都低下了頭，恭敬歡喜地讚歎說：『您的面容像蓮花一樣潔凈，像醍醐和秋月一樣明亮，光芒四射，像金山一樣巍峨，您所追求的願望一定會實現，您自己得度，也能度化千千萬萬的眾生。』

English version The demonesses said to the Bodhisattva again: 'It is such a pity that you are so young and strong now. The time of decay and old age has not yet come. Your strength and vigor are abundant, so you should indulge in pleasure. When you become weak and unable to bear it, then it will not be too late to abandon this beautiful body. We women are all in our prime, and we are your best companions. We are skilled in all kinds of pleasures. Why do you despise and distance yourself from us? If you do not accept us now, we will follow you forever and never give up.' The Bodhisattva said to them again: 'Now that we have obtained a human body, we should strive to stay away from all kinds of suffering, diligently seek to enter the gate of nectar, and be able to abandon the suffering of the world, so that we can escape all the suffering of humans and gods. While old age, sickness, and death have not yet arrived, and all kinds of evil struggles have not yet occurred, we should act quickly and leave these places of suffering as soon as possible, and dwell in a place of quiet fearlessness, which is the true city of Nirvana.' At this time, the demonesses spoke in verse: 'You are like the god Indra in the heavens, surrounded by dignified and beautiful celestial women. In the Yama Heaven, the Tusita Heaven, the Nirmanarati Heaven, the Paranirmitavasavartin Heaven, and the demon palace, there are all kinds of amusements. You should indulge in the pleasures of the five desires, why seek extinction?' At this time, the Bodhisattva replied in verse: 'The five desires are like frost, they will not last long, and they are as short-lived as the autumn clouds and rain. You women are as terrifying as angry snakes. The gods Indra, Yama, and Tusita are all under the control of the demon king and are not free. The affairs of desire are full of resentment, what is there to covet?' 'Have you not seen the trees blooming, and the various bees and birds making chaotic sounds? The ground is covered with soft green grass, and various beautiful forests grow. The Gandharvas are playing music. Such a beautiful time should be enjoyed with pleasure.' 'The trees bloom and bear fruit in due season, the bees and birds take the fragrance of the flowers when they are hungry and thirsty, and the earth dries naturally when the sun scorches it, but the nectar of the Buddha will never run out.' 'Your face is as bright as the rising moon, and my appearance is as beautiful as a lotus flower. My teeth are as white as jade. A beautiful woman like me is rarely seen even in the heavens, let alone in the world. You have already obtained me, and my body and mind are gentle and will not conflict with you.' 'I see that your body is impure, full of insects and countless holes. It is not firm, and all kinds of filth cover your whole body. Birth, old age, sickness, and death always follow. What I seek is the most difficult thing in the world, the true and irreversible path of wisdom.' They displayed sixty-four kinds of skills, shaking the necklaces on their hands and the earrings on their ears. They were shot by the arrows of desire and said with a smile: 'Holy Son, why are you not moved?' 'Those great ones who see suffering see the beautiful five desires as if they were seeing a bottle of poison, like cutting their tongues with a honey-coated blade. Desire is like a snake's head, a fire pit, and a trap. Just as the wind stirred up by a lion can cause trees and mountains to collapse, I now possess the power to stay away from desire, and I abandon you as if I were abandoning those things.' Those demonesses used all kinds of tricks to confuse the Bodhisattva, but the Bodhisattva did not waver. The Bodhisattva was like an elephant and a lion king, as firm as Mount Sumeru. They failed to seduce him, and they were ashamed and lowered their heads. They respectfully and joyfully praised him, saying: 'Your face is as pure as a lotus flower, as bright as nectar and the autumn moon, your radiance is like a golden mountain, and the wishes you seek will surely be fulfilled. You will liberate yourself and also liberate countless beings.'

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。』

「爾時波旬諸魔女等，力既不能幻惑菩薩，心生愧恥，各自羞慚，相與曲躬，禮菩薩足，圍繞三匝，辭退而行，安庠還向魔波旬邊，到已即白父如是言：『父王！不應舉意向于彼眾生所造作怨仇。何以故？我等昔來不曾見有如是眾生，在欲界中，作是姿態媚惑之事，顯示于彼，不暫移動。又復我等作欲事時，必得枯乾一切人意，猶如旱時諸草木等，必令焦滅，猶如春時酥置日下自然融消。今此丈夫，何緣獨爾？是故父王！唯愿莫共彼作怨仇。』即向其父，而說偈言：

「『彼形過於瞻卜色，　　無邊威德勝名聞， 不動猶如大山王，　　頂禮已訖今來至， 我當委具說其事。　　彼眼色如優缽羅， 微笑觀我心不移，　　面貌清凈視無瞬， 不瞋不恨無慾想。　　觀我等如幻化為， 假使須彌倒地崩，　　星宿日月悉墮落， 大海枯涸水滅盡，　　彼見欲患心不回。 語言微妙令人歡，　　觀我慈悲無慾想， 見我無有瞋恚意，　　思惟我體不似癡， 察我意行及身體，　　審諦思惟婦女患， 是故心不行五欲。　　離欲無慾誰能知？ 非是人天所度量。　　我等現示婦女諂， 彼心若有欲心者，　　心意消滅如干柴， 而觀我等心不欲，　　猶如山王安止住， 百福莊嚴功德智，　　具滿檀度戒行圓， 千億劫行梵行來，　　清凈眾生大威德， 我等頂禮彼金色，　　決定無疑降我魔， 必當證正覺菩提。　　我等不願為怨結， 此陣難擊我難勝，　　欲降伏彼亦大難。 父王但觀虛空中，　　菩薩多眾他方至， 種種瓔珞莊嚴體，　　恭敬重心禮彼尊。 曼陀羅花等雨雲，　　作妙偈頌嘆于彼， 十方諸佛皆遣使，　　持雜種妙甘露餐， 有識眾類悉皆來，　　無情諸山及雜樹， 須彌山神並帝釋，　　頂禮向于功德林。 是故父王非是時，　　我等宜應還本處。』

「爾時，魔王即說偈言：

「『凡人渡河到彼岸，　　欲得掘物必斷根， 若作怨結須竟頭，　　諸所為事不可悔。』

「時，魔波旬不納長子商主勸言，亦復不受己之諸女咨諫之語，身即自往菩提樹所，到菩薩邊

現代漢語譯本 當時，波旬的眾魔女們，用盡力量也無法迷惑菩薩，心中感到羞愧，各自慚愧不已，她們互相彎腰，禮拜菩薩的腳，圍繞三圈，然後告退離去，安詳地回到魔王波旬身邊，到了之後就對父親說：『父王！不應該對那位眾生心懷怨恨。為什麼呢？我們以前從未見過這樣的眾生，在欲界之中，做出如此姿態來引誘迷惑，卻能毫不動搖。而且我們施展魅惑時，必定能使所有人的心意枯竭，就像乾旱時期的草木一樣，必定會焦枯滅亡，又像春天時酥油放在太陽下自然融化一樣。如今這位丈夫，為何唯獨如此？所以父王！希望您不要與他結怨。』隨即向父親說了偈語： 『他的身形勝過瞻卜花的顏色，無邊的威德勝過名聲，不動搖就像大山之王，頂禮之後現在來到這裡，我將詳細地說明情況。他的眼睛顏色像優缽羅花，微笑看著我心意不動，面容清凈，目光不眨，不生氣不怨恨沒有慾望。看待我們就像看待幻化之物，即使須彌山倒塌崩裂，星辰日月全部墜落，大海乾涸水流盡，他見到慾望的禍患心意也不會改變。言語微妙令人歡喜，看待我們慈悲沒有慾望，見到我們沒有嗔恨之意，思量我們的身體不像愚癡之人，觀察我們的意念和行為，仔細思考婦女的禍患，所以心中不行五欲。遠離慾望沒有慾望，誰能知道？不是人天所能度量的。我們現在展示婦女的諂媚，如果他心中有慾望，心意就會像乾柴一樣消滅，然而他看著我們心中沒有慾望，就像山王一樣安穩不動，百福莊嚴功德智慧，具足圓滿佈施持戒，千億劫修行梵行而來，清凈眾生大威德，我們頂禮他金色的身軀，確信無疑他會降伏魔障，必定會證得正覺菩提。我們不願與他結怨，此陣難以攻破我們難以戰勝，想要降伏他也非常困難。父王您看虛空中，菩薩眾多從他方來到，用各種瓔珞莊嚴身體，恭敬地禮拜那位尊者。曼陀羅花等像雨一樣落下，作美妙的偈頌讚嘆他，十方諸佛都派遣使者，拿著各種美妙的甘露食物，有情眾生都來了，無情的山和雜樹，須彌山神和帝釋，都頂禮向著功德之林。所以父王現在不是時候，我們應該回到原來的地方。』 當時，魔王就說了偈語： 『凡人渡河到達彼岸，想要挖掘東西必定要斷根，如果結下怨仇必須有個結果，所做的事情不可後悔。』 當時，魔王波旬不聽長子商主的勸告，也不接受自己女兒們的勸諫，自己親自前往菩提樹下，來到菩薩身邊。

English version At that time, the demon daughters of Mara, having exhausted their powers to bewitch the Bodhisattva, felt ashamed and humiliated. They bowed to the Bodhisattva's feet, circumambulated him three times, and then retreated, returning calmly to Mara. Upon arriving, they said to their father: 'Father King! You should not harbor resentment towards that being. Why? We have never before seen such a being in the desire realm, who, while displaying such seductive gestures, remains unmoved. Moreover, when we perform our seductive acts, we inevitably dry up the minds of all men, like grass in a drought, causing them to wither and perish, or like butter placed in the sun in spring, which naturally melts away. Why is this man alone so different? Therefore, Father King! We beg you not to make an enemy of him.' Then they spoke these verses to their father: 'His form surpasses the color of the champak flower, his boundless power exceeds his fame, he is as immovable as the king of mountains. Having bowed to him, we have come here to explain the situation in detail. His eyes are the color of the utpala flower, he smiles at us without wavering, his face is pure, his gaze unwavering, he is without anger, hatred, or desire. He sees us as mere illusions. Even if Mount Sumeru were to collapse, the stars and moon were to fall, and the ocean were to dry up, his mind would not turn from the suffering of desire. His words are subtle and pleasing, he looks upon us with compassion and without desire, he sees us without anger, he considers our bodies not to be those of fools, he observes our thoughts and actions, he carefully considers the suffering of women, and therefore his mind does not engage in the five desires. Who can know the one who is free from desire? It is beyond the measure of gods and men. We have shown our feminine charms, and if he had desire in his heart, his mind would have been consumed like dry wood, but he looks at us without desire, as immovable as a mountain king. He is adorned with a hundred blessings, with merit and wisdom, he has perfected giving and morality, he has practiced pure conduct for billions of kalpas, he is a pure being of great power. We bow to his golden form, we are certain that he will conquer Mara, and he will surely attain perfect enlightenment. We do not wish to make an enemy of him, this battle is difficult to break, we are difficult to defeat, and it is very difficult to subdue him. Father King, look in the sky, many Bodhisattvas have come from other directions, adorning their bodies with various ornaments, respectfully bowing to that venerable one. Mandarava flowers and others rain down like clouds, they sing beautiful verses in praise of him, Buddhas from the ten directions have sent messengers, carrying various kinds of sweet nectar, sentient beings have all come, and even insentient mountains and trees, the gods of Mount Sumeru and Indra, all bow to the forest of merit. Therefore, Father King, now is not the time, we should return to our original place.' At that time, the demon king spoke these verses: 'Ordinary people crossing the river to the other shore, if they want to dig something, they must cut the roots. If you make an enemy, you must see it through to the end, and what you have done cannot be regretted.' At that time, Mara did not heed the advice of his eldest son, the merchant, nor did he accept the counsel of his daughters. He went himself to the Bodhi tree, to the Bodhisattva.

---

。到已即白菩薩是言：『汝釋沙門！今何求故，來在於此多毒惡龍雲雨野獸、可畏可驚黑夜處所，獨自入斯林樹下坐？汝之比丘，可不畏彼一切諸怨賊盜之人？』

「時菩薩報魔波旬言：『魔王波旬！我今欲求寂滅涅槃，往昔諸佛所行之處，最上無畏諸有盡處，以求是故，獨自在此阿蘭若中樹下而坐。』

「爾時，魔王即便以偈白菩薩言：

「『沙門汝獨在蘭若，　　苦行所希者甚難， 具足方便老仙人，　　禪定失已並皆退， 況汝年少時盛壯，　　求此勝妙何因由？』

「爾時，菩薩復以偈報魔波旬言：

「『往古諸仙苦行者，　　精進勇猛未甚深， 彼福報善力不強，　　我昔持戒誓牢固， 波旬我若不證道，　　終不捨於此樹林。』

「爾時，魔王復說偈言：

「『我于欲界最為尊，　　帝釋護世皆由我， 修羅緊那龍王等，　　阿鼻以來皆我民， 汝亦在於我界中，　　速起自憶離此樹。』

「『汝于欲界雖自由，　　決定法界無自在， 唯知地獄餓鬼等。　　然我今非三有人， 得道必破汝魔宮，　　當令汝后失自在。』

「時，魔波旬復語菩薩作如是言：『釋子！汝速起離此處，定當必得轉輪聖王，治四天下，作大地主，具足七寶，乃至統領一切山川。釋子！汝可不憶往昔實語諸仙如是言耶？記汝當王。宜速起作自在世主。若起作者，所謂威德最上無比如法，住于治化之中，得一切國，所有人民，皆來渴仰，恭敬供養。又汝釋子！身體柔軟，小來長養于深宮中，今此曠野林內少人，多有諸獸雄猛可畏，獨自無伴，恐損汝身，我恒憂愁。釋子！汝今疾離此處，還向本宮，難得已得，五欲微妙，悅目適心，慎莫不受。汝今雖欲求彼難得無上之道，釋子未知，然其菩提甚成難得，徒疲勞耳。』作是語已，默然而住。

「時，菩薩報魔波旬言：『魔王波旬！汝今不須作如是語。何以故？我意不樂五欲之事。魔王波旬！我久已知五欲諸患，一耽五欲，不可知足，暫時受樂，不得久停。無常苦空無我不固，猶草上露，如蛇舌頭可畏難觸，猶如骨聚疽惡不凈，猶如肉片，諸獸共貪，相爭相殺。猶如樹上成熟之果，不久著枝。如夢如泡，如幻如焰，無有真實。如羊糞中所覆之火，忽然燒人。魔王波旬！我今欲證無為之處

現代漢語譯本：於是，魔王波旬對菩薩說：『你這個沙門！現在因為什麼緣故，來到這個充滿毒龍、降雨野獸、令人恐懼的黑夜之地，獨自一人坐在這樹下？你這個比丘，難道不怕那些怨賊盜匪嗎？』 菩薩回答魔王波旬說：『魔王波旬！我現在想要尋求寂滅涅槃，到達過去諸佛所行之處，最上無畏、一切煩惱的盡頭。爲了這個緣故，我獨自一人在這寂靜的樹林中坐著。』 當時，魔王波旬就用偈語對菩薩說： 『沙門你獨自在蘭若，苦行所希望的很難，具備方便的老仙人，禪定失去後都退轉了，何況你年紀輕輕，正值盛年，求這個殊勝的道是什麼原因呢？』 當時，菩薩又用偈語回答魔王波旬說： 『往昔那些苦行的仙人，精進勇猛還不夠深入，他們的福報善力不強，我過去持戒的誓言很牢固，波旬，我如果不能證得道果，終究不會離開這片樹林。』 當時，魔王又說偈語道： 『我在欲界最為尊貴，帝釋天和護世神都由我掌控，修羅、緊那羅、龍王等，從阿鼻地獄以來都是我的子民，你也處在我的管轄之下，快點起來，自己想想，離開這棵樹。』 『你在欲界雖然自由，但在決定法界中沒有自在，只知道地獄、餓鬼等。然而我今天不是三界中的人，得道后必定會摧毀你的魔宮，讓你以後失去自在。』 當時，魔王波旬又對菩薩說：『釋迦牟尼的弟子！你快點離開這裡，一定可以得到轉輪聖王的果位，統治四天下，成為大地之主，擁有七寶，甚至統領一切山川。釋迦牟尼的弟子！你難道不記得過去那些仙人說過的實話嗎？他們預言你將成為國王。你應該快點起來，成為自在的世間之主。如果起來成為世間之主，你的威德將是最上無比的，依法治理國家，得到一切國土，所有人民都會渴望仰慕你，恭敬供養你。而且你，釋迦牟尼的弟子！身體柔軟，從小在深宮中長大，現在這曠野樹林里人煙稀少，有很多兇猛可怕的野獸，你獨自一人沒有同伴，恐怕會傷害你的身體，我一直很擔憂。釋迦牟尼的弟子！你現在趕快離開這裡，回到你的宮殿，那些難以得到的五欲享受，悅目賞心，千萬不要不接受。你現在雖然想要求得那難以得到的無上之道，釋迦牟尼的弟子，你不知道，那菩提道非常難以成就，只是徒勞罷了。』說完這些話，就沉默不語了。 當時，菩薩回答魔王波旬說：『魔王波旬！你現在不必說這樣的話。為什麼呢？因為我的心不貪戀五欲之事。魔王波旬！我早就知道五欲的種種禍患，一旦沉溺於五欲，就永遠無法滿足，只能暫時享受快樂，不能長久停留。五欲是無常、苦、空、無我的，不堅固，就像草上的露水，像蛇的舌頭一樣可怕難以觸碰，就像骨頭堆積在一起，像膿瘡一樣污穢不凈，就像肉片，被各種野獸爭搶，互相殘殺。就像樹上成熟的果實，不久就會離開枝頭。像夢、像泡沫、像幻影、像火焰，沒有真實。就像羊糞中覆蓋的火，突然會燒傷人。魔王波旬！我現在想要證得無為的境界。』

English version: Then, Mara Papiyas said to the Bodhisattva: 'You, Shramana! Why have you come to this place of poisonous dragons, rain-bringing beasts, a frightening and terrifying place of darkness, and sit alone under this tree? You, a Bhikshu, are you not afraid of all those enemies, thieves, and robbers?' The Bodhisattva replied to Mara Papiyas: 'Mara Papiyas! I now seek the extinction of Nirvana, to reach the place where the Buddhas of the past have gone, the supreme fearlessness, the end of all afflictions. For this reason, I sit alone under this tree in this quiet forest.' At that time, Mara Papiyas spoke to the Bodhisattva in verse: 'Shramana, you are alone in the Aranya, the ascetic practices you hope for are very difficult. The old sages who have mastered the means, have all retreated after losing their meditation. How much more so you, who are young and in your prime, what is the reason for seeking this supreme path?' At that time, the Bodhisattva again replied to Mara Papiyas in verse: 'The ascetics of the past, their diligence and courage were not deep enough. Their merit and good power were not strong. My vows of keeping the precepts in the past were firm. Papiyas, if I do not attain the path, I will never leave this forest.' At that time, Mara again spoke in verse: 'I am the most honored in the desire realm, the Devas and the guardians of the world are all under my control. Asuras, Kinnaras, Dragon Kings, etc., from Avici hell onwards, are all my subjects. You are also within my realm, quickly rise, remember yourself, and leave this tree.' 'Although you are free in the desire realm, you have no freedom in the realm of the determined Dharma. You only know of hells and hungry ghosts. However, I am not a being of the three realms today. Upon attaining the path, I will surely destroy your palace of Mara, and cause you to lose your freedom in the future.' Then, Mara Papiyas again said to the Bodhisattva: 'Disciple of Shakyamuni! Quickly leave this place, you will surely attain the position of a Chakravartin king, ruling the four continents, becoming the lord of the earth, possessing the seven treasures, and even ruling all the mountains and rivers. Disciple of Shakyamuni! Do you not remember the truthful words of the past sages? They prophesied that you would become a king. You should quickly rise and become the free lord of the world. If you rise and become the lord of the world, your power will be supreme and unparalleled, governing the country according to the Dharma, obtaining all the lands, and all the people will yearn for you, respectfully making offerings to you. Moreover, you, disciple of Shakyamuni! Your body is soft, having grown up in a deep palace since childhood. Now, in this desolate forest, there are few people, and many fierce and terrifying beasts. You are alone without a companion, I fear it will harm your body, I am always worried. Disciple of Shakyamuni! You should quickly leave this place, return to your palace, those difficult-to-obtain five desires, pleasing to the eye and heart, you must not refuse. Although you now wish to seek that difficult-to-obtain supreme path, disciple of Shakyamuni, you do not know, that Bodhi is very difficult to achieve, it is just in vain.' Having said these words, he remained silent. At that time, the Bodhisattva replied to Mara Papiyas: 'Mara Papiyas! You do not need to say such things now. Why? Because my mind does not crave the things of the five desires. Mara Papiyas! I have long known the various harms of the five desires. Once one is addicted to the five desires, one can never be satisfied, one can only enjoy pleasure temporarily, and cannot stay for long. The five desires are impermanent, suffering, empty, and without self, not firm, like dew on the grass, like the tongue of a snake, frightening and difficult to touch, like a pile of bones, like a festering sore, unclean, like a piece of meat, fought over by various beasts, killing each other. Like ripe fruit on a tree, it will soon leave the branch. Like a dream, like a bubble, like an illusion, like a flame, without reality. Like a fire covered in sheep dung, it will suddenly burn people. Mara Papiyas! I now wish to attain the state of non-action.'

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。波旬！汝知我既已舍四天下中豐樂之處及以七寶。又魔波旬！譬如有人，以食妙餐還復吐卻，后更欲食，無有是處。如是如是，我今已舍如上果報，此是難事，如彼人吐既不更食，我豈還宮？魔王波旬！我今不久，定取菩提，當得作佛，盡于生老病死等患。波旬！汝還本所來處，不用住此，汝多漫言，無利益言，愚癡人言。』

「時，魔波旬復更如是思惟念言：『此人不可以五欲事誑之可得；我今當更設余方便，以美言辭，慰喻彼心，而遣其去。』時，魔波旬如是念已，白菩薩言：『仁甘蔗種沙門釋子，速起速起。仁自小來未見戰鬥，戰鬥刀兵，甚可怖畏。仁者！但行自家王法，此陣敵事，非仁所堪。又仁莫共他作怨仇，若結怨嫌長夜瞋恚欲癡貪等濁穢心識，不可解脫色受想行識等諸陰。仁速疾回此不善心不正見身。沙門釋子！仁至家中作無遮會，別以王法，降伏世間，治化天下，受金輪位，莫戀嫪此為戰鬥傷。仁還自宮是大威勢福德之子，如此王路，可喜端正，往昔諸王所共嘆美，國土廣大，統四天下，一切充足，諸事不少。仁既生在大王深宮，今日剃髮作比丘身，不合如此作于乞士。仁復何用為沙門形，貧窮活命？王種釋子！我憐愍仁故作是語，亦不強遣起離於此，但意不忍使仁作惡。』而說偈言：

「『死命可畏剎利種，　　宜舍解脫還本宮， 立義弓箭治世間，　　今受樂後生天上。 此路得名遍一切，　　往昔諸王皆共行， 仁今既生王種中，　　不合沙門乞活命。』

「時魔波旬如是言已，菩薩諦視，確然不從，既不動身，亦不移坐，心自如是思惟念言：『嗚呼波旬！汝覓自利，非是為我。』如是念已，語波旬言：『魔王波旬！我今已坐金剛牢固，結加趺坐，甚難破壞，為欲證彼甘露法故。魔王波旬！汝欲所作，隨意即作，所能堪辦，隨意即辦。』時，魔波旬瞋發懊惱，語菩薩言：『謂釋比丘！汝今何故獨坐在此蘭若樹下？』魔出如是虛吼之聲，『汝意云何我安坐也？或言猶如坐于城內，自言牢防四壁圍繞。今汝比丘！可不見我所率領來，四種兵眾，像馬車步，諸雜軍等，幡旗麾纛，羽蓋旌旗，多諸夜叉，悉食人肉，善解神射，各把䩕弓，執持利箭槊矛鉤戟刀棒、金剛斗輪斧鉞種種諸仗，駕千萬億象馱馬車，放大吼聲，虛空充塞

『波旬！你知道我已經捨棄了四天下中富饒安樂的地方以及七寶。還有，魔波旬！譬如有人，吃了美味佳餚又吐了出來，之後還想再吃，這是不可能的。就像這樣，我已經捨棄了上述的果報，這是很難做到的事，就像那人吐了之後不會再吃一樣，我怎麼會再回宮呢？魔王波旬！我很快就會證得菩提，當成佛，了斷生老病死等苦患。波旬！你回到你來的地方去吧，不用留在這裡，你說的都是些廢話，沒有意義，是愚癡的人說的話。』 『當時，魔波旬又這樣思量：『這個人不可能用五欲之事來迷惑他；我現在應當另設其他方法，用美好的言辭，安慰他的心，然後讓他離開。』當時，魔波旬這樣想后，對菩薩說：『仁慈的甘蔗種沙門釋子，快起來快起來。你從小到大沒見過戰鬥，戰鬥刀兵，非常可怕。你還是按你家的王法行事吧，這陣敵之事，不是你所能承受的。還有你不要和他人結怨，如果結下怨恨，長夜都會有嗔恚、慾望、貪婪等污濁的心識，無法解脫色、受、想、行、識等諸陰。你快點收回這不善的心和不正的見解。沙門釋子！你回到家中舉行無遮大會，用王法來降伏世間，治理天下，接受金輪王的地位，不要貪戀這裡戰鬥的傷痛。你回到自己的宮殿，是擁有大威勢福德的王子，這條王道，令人喜悅端正，是過去諸王所共同讚美的，國土廣大，統治四天下，一切都充足，什麼都不缺少。你既然出生在大王深宮，今天卻剃髮做了比丘，不應該這樣當乞丐。你又何必做沙門的樣子，過著貧窮的生活呢？王種釋子！我憐憫你才這樣說，也不是強迫你離開這裡，只是不忍心讓你作惡。』並說了偈語： 『死命是可怕的剎利種，應該捨棄解脫回到宮殿，用弓箭治理世間，現在享受快樂，將來升到天上。這條路是名揚一切的，過去諸王都走過，你既然出生在王族中，不應該像沙門一樣乞討為生。』 當時魔波旬說完這些話，菩薩仔細地看著他，堅決不聽從，既不移動身體，也不離開座位，心中這樣思量：『唉，波旬！你只是爲了自己的利益，不是爲了我。』這樣想后，對波旬說：『魔王波旬！我現在已經坐在金剛牢固的座位上，結跏趺坐，很難被破壞，是爲了證得甘露法。魔王波旬！你想做什麼，就隨意去做吧，你所能辦到的，就隨意去辦吧。』當時，魔波旬憤怒懊惱，對菩薩說：『你這釋迦比丘！你為什麼獨自坐在這蘭若樹下？』魔發出了這樣的虛吼之聲，『你認為我安坐著嗎？或者說像坐在城裡一樣，自以為牢固，四面都有墻壁圍繞。現在你這比丘！難道沒看見我所率領來的四種兵眾，像、馬、車、步，各種軍隊，幡旗、麾纛、羽蓋、旌旗，還有許多夜叉，都吃人肉，擅長射箭，各自拿著硬弓，拿著利箭、長矛、鉤戟、刀棒、金剛斗輪、斧鉞等各種兵器，駕著千萬億的象馱馬車，發出巨大的吼聲，充滿虛空』

'Mara! You know that I have already abandoned the prosperous and joyful places in the four continents and the seven treasures. Also, Mara! It's like someone who eats a delicious meal and then vomits it out, and then wants to eat it again, that's impossible. Just like that, I have already abandoned the aforementioned rewards, which is a difficult thing to do, just like that person who vomited wouldn't eat again, how could I return to the palace? Mara! I will soon attain Bodhi, become a Buddha, and end the suffering of birth, old age, sickness, and death. Mara! You should go back to where you came from, there's no need to stay here, what you're saying is all nonsense, meaningless, the words of a foolish person.' 'At that time, Mara thought again: 'This person cannot be deceived by the five desires; I should now devise other methods, using beautiful words to comfort his heart, and then make him leave.' At that time, after Mara thought this, he said to the Bodhisattva: 'Kind Shakya ascetic of the sugarcane lineage, get up quickly, get up quickly. You have never seen battle since you were little, the fighting with swords and weapons is very frightening. You should still follow your family's royal law, this matter of fighting the enemy is not something you can handle. Also, you should not make enemies with others, if you make enemies, you will have anger, desire, greed, and other defiled consciousnesses for a long night, and you will not be able to be liberated from the aggregates of form, feeling, perception, mental formations, and consciousness. You should quickly withdraw this unkind heart and wrong view. Shakya ascetic! You should return home and hold an unobstructed assembly, use the royal law to subdue the world, govern the land, accept the position of the wheel-turning king, and do not be attached to the pain of fighting here. You should return to your palace, you are a prince with great power and merit, this royal road is pleasing and upright, it is praised by the past kings, the land is vast, ruling the four continents, everything is abundant, and nothing is lacking. Since you were born in the deep palace of the great king, today you have shaved your head and become a monk, you should not be a beggar like this. Why do you need to be a monk, living a poor life? Prince of the royal lineage! I say this out of pity for you, and I am not forcing you to leave here, but I cannot bear to see you do evil.' And he spoke a verse: 'The life of a Kshatriya is fearful, you should abandon liberation and return to the palace, use bows and arrows to govern the world, enjoy happiness now, and ascend to heaven in the future. This road is famous everywhere, past kings have all walked it, since you were born into the royal family, you should not beg for a living like a monk.' At that time, after Mara said these words, the Bodhisattva looked at him carefully, firmly refusing to obey, neither moving his body nor leaving his seat, thinking in his heart: 'Alas, Mara! You are only seeking your own benefit, not for me.' After thinking this, he said to Mara: 'Mara! I am now sitting on a diamond-firm seat, sitting in full lotus position, which is very difficult to break, in order to attain the nectar of Dharma. Mara! Whatever you want to do, just do it, whatever you can do, just do it.' At that time, Mara became angry and annoyed, and said to the Bodhisattva: 'You Shakya monk! Why are you sitting alone under this forest tree?' Mara uttered such a hollow roar, 'Do you think I am sitting peacefully? Or that I am sitting in a city, thinking it is secure, surrounded by walls on all sides. Now you monk! Don't you see the four kinds of troops I have led here, elephants, horses, chariots, and infantry, all kinds of armies, banners, flags, canopies, and pennants, and many Yakshas, who all eat human flesh, are skilled in archery, each holding a hard bow, holding sharp arrows, spears, hooks, halberds, knives, clubs, diamond wheels, axes, and other weapons, driving tens of millions of elephant-drawn chariots, making huge roars, filling the void.'

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。其外復有無量諸龍，各各皆乘大黑雲隊，放閃電雹，氛霏亂下。』

「時，魔波旬從其腰間，拔一利劍，手執速疾，走向菩薩，口唱是言：『謂釋比丘！我今此劍，截汝身體，猶如壯士斫于竹束。』而說偈言：

「『我此寶劍甚剛利，　　今在手中汝好看， 沙門汝若不急奔，　　當斫汝身如竹束。』

「爾時，菩薩報魔王言：

「『一切魔王滿此地，　　手悉執刃若須彌， 彼等不動我一毛，　　況能割截我身體。 魔王汝若有大力，　　今我欲證取菩提， 汝若能障我不聽，　　速作莫住隨汝意。』

「爾時菩薩說是偈已，復語魔王作如是言：『汝魔波旬！若諸眾生，有千萬億，悉如汝身，盡力來此，作我障礙，欲妨菩提，令我不得取阿耨多羅三藐三菩提證者，我終不起離於此處余樹下坐。』

「時，魔波旬語菩薩言：『釋種比丘！汝昔在於優婁頻螺聚落處所尼連河邊，發精進心，六年苦行，不惜身命，猶不得證阿耨多羅三藐三菩提，亦復不得最上解脫。況乃今舍彼精進意，退失禪定，生懈怠心，而承望得？』

「時菩薩報魔波旬言：『魔王波旬！我昔初發精進之心故，坐彼間阿蘭若處，調伏自心，我今成就精進勇猛；又昔六年苦行之時，快生疲惓，今日不然。汝魔波旬！今諫於我如是之事，非是憐愍；若有憐愍，豈如是言？汝既已發如是之心，我今定當自得解脫，又令他人當得解脫。魔王波旬！我決證彼阿耨多羅三藐三菩提，決當得彼微妙解脫。』

「時，魔波旬既聞菩薩如是語已，心大憂愁，悉舍一切勤劬之力，復如是念：『我今美言美語慰喻，不可令起此道樹下。其發誓重，既不可以好言令動，今宜嚴勒恐怖訶責戰鬥割截，令其心驚急起而走。』

「時魔波旬如是念已，語菩薩言：『汝釋比丘！我既語汝真正之言，汝不取我如是好諫，不速起走向他方者，汝必癡也，汝之今日必見不善。』

「時菩薩語魔波旬言：『魔王波旬！我昔在於母胎之時，汝等猶尚不能與我作諸障礙，況復今日。魔王波旬！汝速還去向所來處。從昔已來，既不畏汝，今亦無畏。』爾時，菩薩向魔波旬，而說偈言：

「『虛空刀杖雨我身，　　寸寸節節割我體， 我若不渡生死海，　　此菩提樹終不移

現代漢語譯本：此外，還有無數的龍，它們各自乘坐著巨大的黑雲，放出閃電和冰雹，紛紛亂亂地降落下來。 這時，魔王波旬從腰間拔出一把利劍，手持著迅速走向菩薩，口中說道：『你這釋迦比丘！我今天用這把劍，砍斷你的身體，就像壯士砍竹子一樣。』並說了偈語： 『我這寶劍非常鋒利，現在就在我手中，你看清楚了，沙門，你若不趕緊逃跑，我就要像砍竹子一樣砍斷你的身體。』 這時，菩薩回答魔王說： 『即使這片土地上佈滿了魔王，他們手中都拿著像須彌山一樣大的刀刃，他們也動不了我一根毫毛，更何況是割斷我的身體呢？魔王，你若有大力，我現在要證得菩提，你若能阻止我不讓我證得，就快點動手吧，不要猶豫，隨你的意願。』 這時，菩薩說完偈語后，又對魔王說：『你這魔王波旬！如果有千萬億的眾生，都像你一樣，竭盡全力來這裡，阻礙我，妨礙我證得菩提，讓我不能證得阿耨多羅三藐三菩提，我也絕不會離開這裡，到其他樹下坐。』 這時，魔王波旬對菩薩說：『釋迦種姓的比丘！你以前在優婁頻螺聚落的尼連河邊，發精進心，苦行六年，不惜身命，尚且沒有證得阿耨多羅三藐三菩提，也沒有得到最上的解脫。更何況現在你捨棄了精進之心，退失了禪定，生起了懈怠之心，還指望能夠得到？』 這時，菩薩回答魔王波旬說：『魔王波旬！我以前剛發精進之心時，坐在那阿蘭若處，調伏自己的心，我現在已經成就了精進勇猛；而且以前六年苦行的時候，感到非常疲憊，今天卻不是這樣。你這魔王波旬！現在勸諫我這些事，不是出於憐憫；如果真的憐憫，怎麼會說這樣的話？既然我已經發了這樣的心，我必定會自己得到解脫，也會讓其他人得到解脫。魔王波旬！我決定要證得阿耨多羅三藐三菩提，決定要得到那微妙的解脫。』 這時，魔王波旬聽了菩薩這樣的話后，心中非常憂愁，放棄了一切努力，又這樣想：『我現在用好言好語安慰他，也不能讓他離開這菩提樹下。他發誓如此堅定，既然不能用好話讓他動搖，現在應該嚴厲地恐嚇、責罵、戰鬥、割截，讓他心驚膽戰，趕緊逃走。』 這時，魔王波旬這樣想后，對菩薩說：『你這釋迦比丘！我已經告訴你真實的話了，你不接受我這樣的好勸告，不趕緊起身走向其他地方，你真是太愚癡了，你今天一定會遇到不好的事情。』 這時，菩薩對魔王波旬說：『魔王波旬！我還在母親胎中的時候，你們尚且不能對我造成任何障礙，更何況是今天。魔王波旬！你快點回到你來的地方去吧。從以前到現在，我都不怕你，現在也不會怕你。』這時，菩薩對著魔王波旬，說了偈語： 『即使虛空中刀劍如雨般落在我身上，把我身體寸寸割裂，如果我不能渡過生死苦海，我絕不會離開這菩提樹。』

English version: Moreover, there were countless dragons, each riding on a great black cloud, emitting lightning and hail, which fell in a chaotic manner. At that time, Mara Papiyas drew a sharp sword from his waist, held it swiftly, and approached the Bodhisattva, saying: 'You, Shaka Bhikkhu! I will now use this sword to cut your body, just as a strong man chops a bamboo stalk.' And he spoke a verse: 'This precious sword of mine is very sharp, now in my hand, look carefully, Shramana, if you do not flee quickly, I will chop your body like a bamboo stalk.' At that time, the Bodhisattva replied to the Mara King: 'Even if this land were filled with Mara Kings, each holding a blade as large as Mount Sumeru, they could not move a single hair on my body, let alone cut it. Mara King, if you have great power, I now wish to attain Bodhi, if you can prevent me from attaining it, then act quickly, do not hesitate, do as you please.' At that time, after the Bodhisattva spoke the verse, he again said to the Mara King: 'You, Mara Papiyas! If there were billions of beings, all like you, who came here with all their might to obstruct me, to hinder my attainment of Bodhi, preventing me from attaining Anuttara-samyak-sambodhi, I would never leave this place to sit under another tree.' At that time, Mara Papiyas said to the Bodhisattva: 'Shakya-born Bhikkhu! You previously, at the Niranja River near the village of Uruvilva, developed a mind of diligence, practiced asceticism for six years, not sparing your life, yet you did not attain Anuttara-samyak-sambodhi, nor did you attain the highest liberation. How much less now, having abandoned that diligent mind, lost your meditation, and developed a mind of laziness, do you expect to attain it?' At that time, the Bodhisattva replied to Mara Papiyas: 'Mara Papiyas! When I first developed the mind of diligence, I sat in that Aranya place, subduing my mind, and now I have achieved diligent courage; also, during the six years of ascetic practice, I felt very weary, but today it is not so. You, Mara Papiyas! Your advice to me on these matters is not out of compassion; if you truly had compassion, how could you say such things? Since I have already made such a resolve, I will surely attain liberation myself, and I will also enable others to attain liberation. Mara Papiyas! I am determined to attain Anuttara-samyak-sambodhi, and I am determined to attain that subtle liberation.' At that time, Mara Papiyas, having heard the Bodhisattva's words, became greatly distressed, abandoned all his efforts, and thought: 'Now, using kind words and gentle persuasion will not make him leave this Bodhi tree. His vow is so firm that he cannot be moved by kind words, so now I should sternly threaten, scold, fight, and cut him, to make him panic and run away.' At that time, Mara Papiyas, having thought this, said to the Bodhisattva: 'You, Shaka Bhikkhu! I have told you the truth, and you do not accept my good advice, and you do not quickly get up and go elsewhere, you are truly foolish, and you will surely encounter misfortune today.' At that time, the Bodhisattva said to Mara Papiyas: 'Mara Papiyas! When I was still in my mother's womb, you were unable to create any obstacles for me, how much less so today. Mara Papiyas! You should quickly return to where you came from. From the past until now, I have not feared you, and I will not fear you now.' At that time, the Bodhisattva, facing Mara Papiyas, spoke a verse: 'Even if swords and staffs rained down from the sky upon my body, cutting it into pieces, if I do not cross the sea of birth and death, I will never move from this Bodhi tree.'

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。』

「時，魔波旬語菩薩言：『汝釋比丘！今若然者，由汝未見魔之軍眾。所以者何？我之魔軍，身著牢固剛䩕鎧甲，手執種種兵戎器仗，雨汝身上。當於爾時，汝釋比丘！自應速起離此樹下，來到我所，必當口唱如是言語：「魔王汝可與我歸依。」汝之比丘！未覺未知我作神通，是故汝坐彼師子座，作師子吼。汝釋比丘！但早速起，何須今日口自虛唱作師子吼？』而說偈言：

「『我有兵馬象等軍，　　善解鬥戰諸神將， 身帶鎧甲手執仗，　　今汝有命可速馳， 於後求我護甚難，　　我雖欲救不可得。』

「爾時菩薩語波旬言：『魔王波旬！四大海水，及此大地，可移余處；日月星宿，可從空中墮落於地；須彌大山，可作百段；亦可大地及須彌山舉將上天；亦可大地及須彌山覆令顛倒；可以乾土壅恒河水不聽其流。我今此心，不可遮制，不可移轉離於此處。何以故？魔王波旬！如我往昔修行行時，如我身力禪定戒行種種諸力，如是波旬！若天若龍無有過者、無有勝者，我以往昔行菩提行，億百千劫，成就滿足。』時菩薩向魔王波旬而說偈言：

「『凈居諸天是我眾，　　智力為箭方便弓， 我今降伏汝不難，　　猶如醉象蹋枯竹。』

「時，魔波旬從菩薩聞如是語已，瞋恚增上，瞋已復瞋遍滿其體，普喚夜叉羅剎等言：『謂大善將、亂眾、赤眼！汝等速來！將諸山石樹木、弓箭刀劍、金剛杵棒槌矛戟槊鈇鉞種種器仗，雨于剎利釋子頭上，悉令墮落如霰而下。』爾時，夜叉大善將等，聞魔波旬如是言已，即便莊束四種兵眾，悉著鎧甲，將諸器仗，速疾而來。無量千萬夜叉羅剎，及毗舍遮、鳩槃茶等，種種形容、種種狀貌、種種顏色、種種執持，變現可畏，顛倒身首，異種叫呼，可惡聲氣。或有象面，或有馬頭，或駱駝首，牛及水牛，或驢或狗，或羊豬狼，師子虎豹，豺熊羆兕，犀牛水獺，𤛆牛獼猴，狐貍野干，貓兔獐鹿，如是等形，及諸鳥面。復有摩竭龜魚等首，或有蛇頭諸雜蟲身，像頭馬身，馬頭象身，駝頭牛身，牛頭駝身，或水牛頭，驢騾之身，或復驢頭水牛之身，狗頭豬身，豬頭狗身

現代漢語譯本：當時，魔王波旬對菩薩說：『你這個釋迦比丘！如果你真的這樣，那是因為你還沒見過我的魔軍。為什麼呢？我的魔軍，身穿堅固的鎧甲，手持各種兵器，會像雨點一樣落在你身上。到那時，你這個釋迦比丘！應該趕緊離開這棵樹下，來到我這裡，並且必須說出這樣的話：「魔王，我願意歸順你。」你這個比丘！因為沒有覺悟，不知道我所施展的神通，所以你才坐在那個獅子座上，發出獅子吼。你這個釋迦比丘！還是趕緊起來吧，何必今天在這裡空喊獅子吼呢？』於是說了偈語： 『我擁有戰象等軍隊，善於戰鬥的諸神將，身穿鎧甲手持兵器，現在你還有機會趕緊逃跑，以後再求我保護就很難了，即使我想救你也救不了。』 當時，菩薩對波旬說：『魔王波旬！四大海水和這片大地，可以移到別的地方；太陽、月亮和星星，可以從空中墜落到地上；須彌大山，可以被分成一百段；也可以把大地和須彌山舉到天上；也可以把大地和須彌山翻轉過來；可以用乾土堵住恒河的水，不讓它流淌。而我現在的決心，是無法被阻止，無法被轉移，無法離開這裡的。為什麼呢？魔王波旬！因為我過去修行的時候，我的身力、禪定、戒行等各種力量，像我這樣的，無論是天還是龍，都沒有能超過我的，沒有能勝過我的。我過去修行菩提道，經歷了億百千劫，才成就圓滿。』當時，菩薩對魔王波旬說了偈語： 『清凈天眾是我的軍隊，智慧是箭，方便是弓，我今天降伏你並不難，就像醉象踩踏枯竹一樣。』 當時，魔王波旬聽了菩薩這樣的話后，怒火更盛，怒火遍佈全身，於是大聲呼喚夜叉羅剎等說：『所謂的大善將、亂眾、赤眼！你們快來！把山石樹木、弓箭刀劍、金剛杵棒槌矛戟槊鈇鉞等各種兵器，像雨點一樣落在剎利釋子的頭上，讓他像冰雹一樣墜落。』當時，夜叉大善將等，聽了魔王波旬的話后，立刻整裝待發，帶著四種軍隊，穿上鎧甲，拿著各種兵器，迅速趕來。無數的夜叉羅剎，以及毗舍遮、鳩槃茶等，各種各樣的形象、各種各樣的面貌、各種各樣的顏色、各種各樣的執持，變化出可怕的樣子，頭身顛倒，發出各種怪叫，發出令人厭惡的聲音。有的長著象面，有的長著馬頭，有的長著駱駝頭，牛和水牛頭，有的長著驢或狗頭，有的長著羊或豬或狼頭，獅子虎豹，豺熊羆兕，犀牛水獺，𤛆牛獼猴，狐貍野干，貓兔獐鹿，等等這樣的形狀，以及各種鳥面。還有摩竭、龜、魚等頭，有的長著蛇頭和各種蟲身，像頭馬身，馬頭象身，駝頭牛身，牛頭駝身，或者水牛頭，驢騾之身，或者驢頭水牛之身，狗頭豬身，豬頭狗身。

English version: At that time, Mara Papiyas said to the Bodhisattva, 'You, Shakyian monk! If that is so, it is because you have not yet seen my demon army. Why is that? My demon army, wearing solid and strong armor, holding various weapons, will rain down upon you. At that time, you, Shakyian monk! Should quickly leave this tree and come to me, and you must say these words: "Demon King, I will submit to you." You, monk! Because you are not enlightened and do not know the supernatural powers I wield, you sit on that lion throne and roar like a lion. You, Shakyian monk! You should get up quickly, why do you need to shout a lion's roar here today?' Then he spoke in verse: 'I have armies of war elephants and others, generals who are skilled in battle, wearing armor and holding weapons, now you have a chance to flee quickly, it will be very difficult to ask for my protection later, even if I want to save you, I cannot.' At that time, the Bodhisattva said to Papiyas, 'Demon King Papiyas! The four great oceans and this earth can be moved to another place; the sun, moon, and stars can fall from the sky to the ground; Mount Sumeru can be broken into a hundred pieces; the earth and Mount Sumeru can also be lifted into the sky; the earth and Mount Sumeru can also be turned upside down; dry soil can be used to block the waters of the Ganges River and prevent it from flowing. But my current resolve cannot be stopped, cannot be moved, and cannot leave this place. Why is that? Demon King Papiyas! Because when I practiced in the past, my physical strength, meditation, precepts, and all kinds of powers, like mine, whether it is a god or a dragon, none can surpass me, none can defeat me. I practiced the Bodhi path in the past, for hundreds of millions of kalpas, and achieved perfection.' At that time, the Bodhisattva spoke in verse to Demon King Papiyas: 'The pure heavens are my army, wisdom is the arrow, and skillful means are the bow, it is not difficult for me to subdue you today, just like a drunken elephant trampling on dry bamboo.' At that time, when Mara Papiyas heard these words from the Bodhisattva, his anger increased, and his anger filled his entire body. He then loudly called out to the Yakshas and Rakshasas, saying, 'So-called great generals, disturbers, red-eyed ones! Come quickly! Take mountain rocks, trees, bows, arrows, swords, vajras, clubs, spears, halberds, axes, and all kinds of weapons, and rain them down on the head of the Shakya prince, so that he falls like hail.' At that time, the Yaksha great generals and others, after hearing the words of Mara Papiyas, immediately prepared themselves, bringing four kinds of troops, wearing armor, holding various weapons, and quickly came. Countless Yakshas and Rakshasas, as well as Pisacas and Kumbhandas, with various forms, various appearances, various colors, and various holdings, transformed into terrifying appearances, with their heads and bodies inverted, making various strange cries, and emitting disgusting sounds. Some had elephant faces, some had horse heads, some had camel heads, ox and water buffalo heads, some had donkey or dog heads, some had sheep or pig or wolf heads, lions, tigers, leopards, jackals, bears, rhinoceroses, otters, 𤛆 cattle, monkeys, foxes, jackals, cats, rabbits, deer, and other such shapes, as well as various bird faces. There were also Makara, turtle, and fish heads, some had snake heads and various insect bodies, elephant heads and horse bodies, horse heads and elephant bodies, camel heads and ox bodies, ox heads and camel bodies, or water buffalo heads, donkey and mule bodies, or donkey heads and water buffalo bodies, dog heads and pig bodies, pig heads and dog bodies.

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。或羖羊頭豺狼之身，或豺狼頭羖羊之身，或師子頭虎豹之身，或虎豹頭師子之身，或貍貓頭熊羆之身，或熊羆頭貍貓之身，或犀牛頭水獺之身，或水獺頭犀牛之身，或𤛆牛頭獼猴之身，或獼猴頭𤛆牛之身，或有猿頭野干之身，或野幹頭猿猴之身，貓頭鳥身，鳥頭貓身，或摩竭頭龜鱉之身，或龜鱉頭摩竭之身，魚頭蛇身，蛇頭魚身，畜頭人身，人頭畜身。

「或復無頭唯空有身，或有半面，或復半身，或有二頭，唯止一身。或復一身而有三頭，或復一身而有多頭。或復有頭而無有面，或復有面而無有頭，或復半頭而無有面，或復半面而無有頭，或復二頭而無有面，或復無面而有三頭，或復多頭而全無面。

「或全無眼，或唯一眼二眼三眼，乃至多眼。或復無耳，或復一耳二耳三耳，乃至多耳。或復無手，或復無臂，或復一手二手三手，乃至多手。或復無腳，或唯一腳二腳三腳，乃至多腳，及無足等。

「或頭顛倒，或復挈頭，或頭向下，腳向于上，手足顛倒，割截而懸。或眼顛倒，或眼凸出，青碧可畏，或有赤眼，或眼出光，或轉動眼。或有耳亸，或復有耳猶如山羊，或耳如驢，或樹為耳，或獼猴耳，或有魚耳，或多種耳而是人身。或鼻䐔䏲而身粗丑，或復懸口，或復懸舌，或舌粗大，或舌放光。或復牙齒極甚長大，身體短促，或復牙齒出入參差，或復牙齒猶如刀劍，或復舌頭如刀劍形。或懸腹肚，或復無肚，或覆被發，或復無膝，或膝如瓨，或無有䏶，腳如覆缽，或如碓臼。

佛本行集經卷第二十九

隋天竺三藏阇那崛多譯魔怖菩薩品下

「爾時，魔眾如是異形，或乘白象，或復騎馬，或乘駱駝水牛犀牛諸車乘等，四面雲集。或似修羅類迦婁羅，或復有如摩睺羅伽，及鳩槃茶、羅剎、夜叉，並毗舍遮伺命鬼等，或復身體羸瘦長大，猶如餓鬼。或有多種異狀形容，或有面孔威德甚大，或頭如索，或有大頭，或有小面或有皺面，或有異形，令人見者喪失威色。或見奪人魂魄精神，或面色青，或復身體色如赤銅，或復頭赤身體青色，或復頭黃身如煙色，或頭似煙，其身黃色，赤頭黑身，黑頭赤身，白頭綠身，綠頭白身。或頭左白而右邊綠，或右邊白而左邊綠，或復身體頭面左右一切皆然

有的長著羖羊頭豺狼身，有的長著豺狼頭羖羊身，有的長著獅子頭虎豹身，有的長著虎豹頭獅子身，有的長著貍貓頭熊羆身，有的長著熊羆頭貍貓身，有的長著犀牛頭水獺身，有的長著水獺頭犀牛身，有的長著𤛆牛頭獼猴身，有的長著獼猴頭𤛆牛身，有的長著猿猴頭野干身，有的長著野幹頭猿猴身，貓頭鳥身，鳥頭貓身，有的長著摩竭頭龜鱉身，有的長著龜鱉頭摩竭身，魚頭蛇身，蛇頭魚身，畜牲頭人身，人頭畜牲身。 有的沒有頭只有空空的身體，有的只有半張臉，有的只有半個身體，有的有兩個頭，卻只有一個身體。有的一個身體卻有三個頭，有的一個身體卻有很多頭。有的有頭卻沒有臉，有的有臉卻沒有頭，有的只有半個頭卻沒有臉，有的只有半張臉卻沒有頭，有的有兩個頭卻沒有臉，有的沒有臉卻有三個頭，有的有很多頭卻完全沒有臉。 有的完全沒有眼睛，有的只有一隻眼、兩隻眼、三隻眼，甚至有很多隻眼。有的沒有耳朵，有的只有一隻耳、兩隻耳、三隻耳，甚至有很多隻耳。有的沒有手，有的沒有臂膀，有的只有一隻手、兩隻手、三隻手，甚至有很多隻手。有的沒有腳，有的只有一隻腳、兩隻腳、三隻腳，甚至有很多隻腳，以及沒有腳等等。 有的頭是顛倒的，有的頭是提著的，有的頭向下，腳朝上，手腳顛倒，被割斷懸掛著。有的眼睛是顛倒的，有的眼睛凸出來，青碧色令人害怕，有的眼睛是紅色的，有的眼睛發出光芒，有的眼睛轉動。有的耳朵下垂，有的耳朵像山羊，有的耳朵像驢，有的樹木當耳朵，有的像獼猴的耳朵，有的像魚的耳朵，有的有很多種耳朵卻是人的身體。有的鼻子塌陷而身體粗丑，有的嘴巴懸掛著，有的舌頭懸掛著，有的舌頭粗大，有的舌頭放光。有的牙齒非常長，身體短促，有的牙齒參差不齊，有的牙齒像刀劍，有的舌頭像刀劍的形狀。有的肚子懸掛著，有的沒有肚子，有的披散著頭髮，有的沒有膝蓋，有的膝蓋像瓦罐，有的沒有臀部，腳像倒扣的缽，有的像石臼。 當時，魔眾呈現出各種奇異的形狀，有的乘坐白象，有的騎著馬，有的乘坐駱駝、水牛、犀牛等各種車乘，從四面八方聚集而來。有的像修羅、迦樓羅，有的像摩睺羅伽，以及鳩槃茶、羅剎、夜叉，還有毗舍遮伺命鬼等，有的身體瘦弱而高大，像餓鬼一樣。有的有各種不同的形狀，有的面孔威嚴強大，有的頭像繩索，有的頭很大，有的臉很小，有的臉佈滿皺紋，有的形狀怪異，讓人見了就失去威嚴。有的奪取人的魂魄精神，有的臉色青色，有的身體顏色像赤銅，有的頭是紅色身體是青色，有的頭是黃色身體像煙色，有的頭像煙，身體是黃色，紅頭黑身，黑頭紅身，白頭綠身，綠頭白身。有的頭左邊是白色右邊是綠色，有的右邊是白色左邊是綠色，有的身體頭面左右都是這樣。

Some had the head of a ram and the body of a jackal, some had the head of a jackal and the body of a ram, some had the head of a lion and the body of a tiger or leopard, some had the head of a tiger or leopard and the body of a lion, some had the head of a cat and the body of a bear, some had the head of a bear and the body of a cat, some had the head of a rhinoceros and the body of an otter, some had the head of an otter and the body of a rhinoceros, some had the head of a yak and the body of a macaque, some had the head of a macaque and the body of a yak, some had the head of an ape and the body of a jackal, some had the head of a jackal and the body of an ape, a cat's head and a bird's body, a bird's head and a cat's body, some had the head of a makara and the body of a turtle or tortoise, some had the head of a turtle or tortoise and the body of a makara, a fish's head and a snake's body, a snake's head and a fish's body, an animal's head and a human's body, a human's head and an animal's body. Some had no head, only an empty body, some had only half a face, some had only half a body, some had two heads, but only one body. Some had one body but three heads, some had one body but many heads. Some had a head but no face, some had a face but no head, some had half a head but no face, some had half a face but no head, some had two heads but no face, some had no face but three heads, some had many heads but no face at all. Some had no eyes at all, some had only one eye, two eyes, three eyes, or even many eyes. Some had no ears, some had only one ear, two ears, three ears, or even many ears. Some had no hands, some had no arms, some had only one hand, two hands, three hands, or even many hands. Some had no feet, some had only one foot, two feet, three feet, or even many feet, and some had no feet at all. Some had their heads upside down, some had their heads held up, some had their heads down, their feet up, their hands and feet reversed, cut off and hanging. Some had their eyes upside down, some had their eyes bulging out, blue-green and frightening, some had red eyes, some had eyes that emitted light, some had eyes that moved. Some had drooping ears, some had ears like a goat, some had ears like a donkey, some had trees for ears, some had ears like a macaque, some had ears like a fish, some had many kinds of ears but a human body. Some had a sunken nose and a coarse, ugly body, some had a hanging mouth, some had a hanging tongue, some had a large tongue, some had a tongue that emitted light. Some had very long teeth, a short body, some had uneven teeth, some had teeth like swords, some had a tongue shaped like a sword. Some had a hanging belly, some had no belly, some had disheveled hair, some had no knees, some had knees like jars, some had no buttocks, feet like an overturned bowl, or like a mortar. At that time, the demon hosts appeared in various strange forms, some riding white elephants, some riding horses, some riding camels, water buffaloes, rhinoceroses, and other vehicles, gathering from all directions. Some were like asuras, garudas, some were like mahoragas, as well as kumbhandas, rakshasas, yakshas, and also pisachas, life-taking ghosts, etc., some had thin and tall bodies, like hungry ghosts. Some had various different shapes, some had faces of great power and majesty, some had heads like ropes, some had large heads, some had small faces, some had wrinkled faces, some had strange shapes, causing those who saw them to lose their dignity. Some seized people's souls and spirits, some had blue faces, some had bodies the color of red copper, some had red heads and blue bodies, some had yellow heads and bodies like smoke, some had heads like smoke and yellow bodies, red heads and black bodies, black heads and red bodies, white heads and green bodies, green heads and white bodies. Some had white heads on the left and green on the right, some had white on the right and green on the left, some had bodies, heads, and faces that were all like this on the left and right.

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「或復全身唯現骸骨，或頭髑髏，身肉肥滿，或頭面肉，身露骨骸；或人手足畜生之身，或畜生腳而作人身。或有身毛悉如針刺，或有身毛猶如豬鬣，或有身毛類于驢鬃，或毛如羆獼猴鼠狼，或有身毛出於光焰。或毛亂生，或毛逆上，或有頭髻，或禿無發。或著赤衣，腰帶雜色。或復頭上。戴髑髏鬘，或一頭上發雜灰色，青黃赤白煙熏之色髑髏為冠，如是形狀雲集而來。或手執持佉吒傍伽(隋言床四分之一取床䏶之一並腳)，或有腰帶懸于諸鈴，動作大聲，而其手中執人髑髏。或人骸骨以為花鬘，或復手執死人手足，或復執鈴手搖令鳴，或有身體長大猶如一多羅樹，手中執矛或劍或刀箭槊弓弩，或手執戟，或把三叉，或棒或輪，長刀利斧，或持鐵杵，頭出猛焰，鐵捶白棒擎石如山。

「或著青衣黃赤白黑雜皮之衣，或有赤體以蛇纏身，或從眼耳鼻出諸蛇，其蛇黑色，以手執取，于菩薩前而口啖食。或食人肉，或有飲血。或身體上出𤑫㶿煙，口出火炬，或諸毛孔出一切火，或腭出火迸散於地。

「或於虛空出大黑雲，或虛空里，飛風散雨，出大閃電，震動雷聲。空中下雹，雨諸山石，或下碎石，霹靂大樹。或有節節自支解身。或復張弓，或復拍手嚇呼，欲令生於恐怕。或作大聲，口叫喚言：『速起馳走！莫住此處！』或復化作老婦女身，舉其兩手大聲而哭：『嗚呼我子！嗚呼兄弟！』或復大笑，或復周慞，東西南北急疾奔走。或復揹走，還向前來，或忽然起，或忽然飛，于虛空中游戲自在。或復攀樹懸身而行，或舞劍跳，或弄槊戲長刀三叉斧鉞戟等，手腳不住。或如盛夏牛王唱吼，或復作聲，如尸婆獸。或復空中，作如是聲呵呵[口私][口私]，咻咻嘶嘶(許岐反)，口*祁𠼝[口*祁]𠼝，口如是嘯，兼復弄衣。如是兵眾，夜叉羅剎，及鳩槃茶、毗舍遮等，無量無邊百千萬億，閦塞填噎菩提樹前。南至於海，遍滿魔軍，其間無有針鼻空地。變狀可畏，欲搦菩薩，欲殺菩薩。唯待魔王波旬一敕，其等正向魔王面觀。諸如是等一切鬼神，逼菩提樹飢渴疲乏，而意專欲殺害菩薩。

「其菩提樹，東西及北三面，無量凈居諸天遍滿停住。復有無量色界諸天，合十指掌頂禮菩薩，口如是言：『諸仁者看！是今應證阿耨多羅三藐三菩提

現代漢語譯本 或者有的全身只顯露出骸骨，或者頭是骷髏，身體卻肥胖飽滿，或者頭面有肉，身體卻露出骨骸；或者人的手腳卻是畜生的身體，或者畜生的腳卻長著人的身體。或者有的身上的毛像針刺一樣，或者有的身上的毛像豬鬃一樣，或者有的身上的毛像驢鬃一樣，或者毛像熊、獼猴、鼠狼一樣，或者有的身上的毛髮出光焰。或者毛亂生，或者毛倒著長，或者有髮髻，或者禿頭無發。或者穿著紅色的衣服，腰帶是雜色的。或者頭上戴著骷髏串成的花環，或者一個頭上雜著灰色、青色、黃色、紅色、白色、煙燻色的頭髮，用骷髏做成頭冠，像這樣的形狀聚集而來。或者手裡拿著佉吒傍伽（隋朝話說是床的四分之一，取床腿的一部分連著腳），或者有的腰帶上懸掛著各種鈴鐺，動作時發出很大的聲音，而他們手中拿著人的骷髏。或者用人的骸骨做成花環，或者手裡拿著死人的手腳，或者拿著鈴鐺搖動發出響聲，或者有的身體長得像一棵多羅樹，手中拿著矛、劍、刀、箭、槊、弓、弩，或者手裡拿著戟，或者拿著三叉，或者拿著棒、輪，長刀、利斧，或者拿著鐵杵，頭上冒出猛烈的火焰，鐵錘、白棒、舉起的石頭像山一樣。 或者穿著青色、黃色、紅色、白色、黑色的雜色皮衣，或者有的赤裸著身體，用蛇纏繞身體，或者從眼睛、耳朵、鼻子中鑽出各種蛇，那些蛇是黑色的，用手抓住，在菩薩面前張口吃掉。或者吃人肉，或者喝血。或者身體上冒出濃煙，口中噴出火炬，或者各個毛孔冒出一切火焰，或者從下巴噴出火焰散落在地上。 或者在天空中出現大片黑雲，或者在天空中，颳風下雨，出現巨大的閃電，震動雷聲。空中落下冰雹，下起山石，或者落下碎石，劈裂大樹。或者有的身體節節自行解體。或者拉開弓箭，或者拍手嚇唬，想要使人產生恐懼。或者發出巨大的聲音，口中叫喊著說：『快跑！不要待在這裡！』或者化作老婦人的樣子，舉起雙手大聲哭喊：『嗚呼我的孩子！嗚呼我的兄弟！』或者大笑，或者慌亂地，東西南北急速奔跑。或者揹著身子走，又向前來，或者突然站起，或者突然飛起，在天空中游戲自在。或者攀著樹懸掛著身體行走，或者舞劍跳躍，或者玩弄長矛，戲耍長刀、三叉、斧鉞、戟等，手腳不停。或者像盛夏的牛王一樣吼叫，或者發出像尸婆獸一樣的聲音。或者在空中，發出這樣的聲音：呵呵[口私][口私]，咻咻嘶嘶，[口祁]𠼝[口祁]𠼝，口中這樣嘯叫，還玩弄衣服。像這樣的兵眾，夜叉、羅剎，以及鳩槃茶、毗舍遮等，無量無邊百千萬億，擁擠堵塞在菩提樹前。南邊直到大海，遍佈魔軍，其間沒有針尖大小的空地。變化出的樣子可怕，想要抓住菩薩，想要殺死菩薩。只等待魔王波旬一聲令下，他們就正對著魔王的面孔觀看。像這樣的一切鬼神，逼近菩提樹，飢渴疲乏，一心想要殺害菩薩。 菩提樹的東、西、北三面，無量清凈的諸天遍佈停住。還有無量**諸天，合起十指手掌頂禮菩薩，口中這樣說道：『各位仁者看！這位現在應當證得阿耨多羅三藐三菩提。』

English version Or some appear with only skeletons, or with skulls for heads and plump bodies, or with fleshy faces and exposed bones; or with human hands and feet but the bodies of beasts, or with the feet of beasts but human bodies. Or some have body hair like needles, or body hair like boar bristles, or body hair like donkey manes, or hair like bears, monkeys, weasels, or body hair that emits flames. Or hair that grows wildly, or hair that grows upwards, or with topknots, or bald with no hair. Or wearing red clothes with multicolored belts. Or wearing skull garlands on their heads, or with hair of mixed gray, blue, yellow, red, white, and smoky colors on one head, with skulls as crowns, gathering in such forms. Or holding khatavangas (in the Sui dynasty, it was said to be a quarter of a bed, taking a part of the bed leg with the foot), or some with belts hanging with various bells, making loud noises when moving, while holding human skulls in their hands. Or using human bones as flower garlands, or holding dead people's hands and feet, or holding bells and shaking them to make them ring, or some with bodies as tall as a tala tree, holding spears, swords, knives, arrows, lances, bows, and crossbows, or holding halberds, or holding tridents, or holding clubs, wheels, long knives, sharp axes, or holding iron pestles, with fierce flames coming from their heads, iron hammers, white clubs, and stones held up like mountains. Or wearing clothes of mixed blue, yellow, red, white, and black leather, or some naked with snakes wrapped around their bodies, or with snakes coming out of their eyes, ears, and noses, those snakes being black, grabbing them with their hands, and eating them in front of the Bodhisattva. Or eating human flesh, or drinking blood. Or with thick smoke coming from their bodies, torches coming from their mouths, or all kinds of flames coming from their pores, or flames bursting from their jaws and scattering on the ground. Or with large black clouds appearing in the sky, or in the sky, wind and rain, with huge lightning, and thunder. Hail falling from the sky, with mountain stones falling, or with gravel falling, splitting large trees. Or some with their bodies dismembering themselves section by section. Or drawing bows, or clapping their hands to frighten, wanting to cause fear. Or making loud noises, shouting, 'Run away quickly! Don't stay here!' Or transforming into old women, raising their hands and crying loudly, 'Alas, my child! Alas, my brother!' Or laughing loudly, or in a panic, running quickly in all directions. Or walking backwards, then coming forward, or suddenly standing up, or suddenly flying, playing freely in the sky. Or climbing trees and hanging from them, or dancing with swords, or playing with spears, long knives, tridents, axes, halberds, etc., with their hands and feet constantly moving. Or roaring like a bull king in the summer, or making sounds like a shiva beast. Or in the sky, making sounds like 'hehe [口私][口私], shushushu, [口祁]𠼝[口祁]𠼝', whistling like this, and also playing with their clothes. Such a host of soldiers, yakshas, rakshasas, and kumbhandas, pishachas, etc., countless billions, crowded and blocked in front of the Bodhi tree. South to the sea, filled with the demon army, with no space the size of a needle tip. Their transformed appearances were terrifying, wanting to seize the Bodhisattva, wanting to kill the Bodhisattva. Only waiting for a command from the demon king Mara, they were looking directly at the demon king's face. All such ghosts and spirits, approaching the Bodhi tree, hungry and tired, with their minds set on killing the Bodhisattva. On the east, west, and north sides of the Bodhi tree, countless pure heavens were filled and stopped. There were also countless **heavens, joining their palms and bowing to the Bodhisattva, saying, 'Look, everyone! This one should now attain Anuttara-samyak-sambodhi.'

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。』或有諸天作如是唱：『剎利大姓！甘蔗種子！速離此處，此處恐畏，有如是等種種器仗，損害汝身。』

「爾時，菩薩報彼等言：『我今不久定破彼輩悉令離散，猶如風吹㲲上細花。』彼等一切諸魔鬼眾如是集時，其夜正半，虛空無明，雖復有月及以眾星，光並不現，甚大黑闇，假令有眼亦無所睹，唯見大火起疾猛風聲大可畏，大地震動四海悉沸。而說偈言：

「『四大海沸地震動，　　十方火焰聞惡聲， 虛空星月翳不明，　　夜半黑闇無所見。』

「時彼眾中，有一龍王名曰持地，彼龍內心欲菩薩勝，于魔王邊生瞋恨心，以惡意故，怒其兩眼視魔波旬，口吐惡氣觸魔王身，展轉不安。

「爾時，上界凈居諸天欲菩薩勝，于魔王邊生慈愍心，以漏盡故無復瞋心。是時彼處所有諸天，其有信敬于菩薩者，在菩提樹，見是魔眾遍滿於地擾亂菩薩，見已皆悉在虛空中，口各唱言：『嗚呼嗚呼！』而有偈說：

「『菩提樹下集諸天，　　見魔眾欲害菩薩， 信法世間解脫故，　　口大唱言嗚呼聲。』

「爾時菩薩唯思念法，心不擾亂，亦復不作余異意情。時菩薩語魔波旬言：『欲界天子！我身既是剎利族姓，我之種類不曾妄語，唯有實誓；汝何所作可速疾為，莫久停住。』時魔波旬語菩薩言：『如汝所語，我今欲得破碎汝身，作于百段。為汝在前，欲共我鬥？為復令我在前害汝？』時菩薩語魔波旬言：『我無弓箭及以刀杖可斫射汝，其事雖然，但我即今必先降汝，訖當作佛。』爾時，魔王波旬即敕自軍眾言：『汝等各自盡身力用勇猛，莫住恐怖，於此釋種之子，現大變動恐怖之事。』時其魔眾，既得敕已，白魔王言：『如大天敕，我等不違。』即便各各出自身力，示現可畏恐菩薩故。是魔眾中或有諸鬼，口吐長舌，搖動頤頷，牙齒甚利，欲咬菩薩；其眼團圓，猶如師子，其耳拳曲，猶如鐵鉤，欲傷菩薩狀甚可畏。走向菩薩，作是恐怖，或有張口仰立直視欲吞菩薩。而有偈說：

「『魔眾如是可畏來，　　彼聖卓然不驚動， 如大智見小兒戲，　　菩薩觀魔亦復然。』

「時，彼眾中更有一鬼，生瞋恨心，將一長刀，向菩薩擲，而刀自粘彼手不脫。或有擎山及將大石向菩薩擲，彼山及石，還粘其手，皆不墮地

現代漢語譯本：『或許有諸天這樣唱道：『剎帝利大姓！甘蔗的後裔！快離開這裡，這裡有危險，有各種各樣的兵器，會傷害你的身體。』 那時，菩薩回答他們說：『我很快就會擊潰他們，讓他們像風吹散氈上的細花一樣。』當所有魔鬼聚集時，正值半夜，天空一片昏暗，即使有月亮和星星，也看不到光亮，一片漆黑，即使有眼睛也看不見任何東西，只能看到大火燃起，狂風呼嘯，聲音非常可怕，大地劇烈震動，四海沸騰。並說了偈語： 『四大海沸騰，大地震動，十方火焰，聽到惡聲，天空星月昏暗不明，半夜漆黑，什麼都看不見。』 當時，在魔眾中，有一位名叫持地的龍王，他內心希望菩薩獲勝，對魔王產生了憎恨，因為惡意，他怒視魔王波旬，口中吐出惡氣，觸碰到魔王身體，使他輾轉不安。 那時，上界的凈居諸天希望菩薩獲勝，對魔王產生了慈悲心，因為已經斷盡煩惱，所以沒有嗔恨心。當時，所有信奉菩薩的天神，在菩提樹下，看到魔眾遍佈大地，擾亂菩薩，看到后都來到虛空中，口中齊聲喊道：『嗚呼嗚呼！』並說了偈語： 『菩提樹下聚集諸天，看到魔眾想要傷害菩薩，因為相信佛法，想要解脫，口中大聲喊著嗚呼。』 那時，菩薩只是思念佛法，內心沒有動搖，也沒有其他想法。當時，菩薩對魔王波旬說：『欲界天子！我的出身是剎帝利，我的族人從不說謊，只說實話；你有什麼手段就快點使出來，不要耽擱。』當時，魔王波旬對菩薩說：『正如你所說，我現在就想把你打得粉碎，分成一百段。你是想在我面前和我戰鬥？還是想讓我先傷害你？』當時，菩薩對魔王波旬說：『我沒有弓箭和刀劍可以砍殺你，雖然如此，但我現在一定會先降伏你，然後成佛。』當時，魔王波旬立即命令他的軍隊說：『你們各自盡力，拿出勇氣，不要害怕，對這個釋迦族的兒子，展示出各種恐怖的景象。』當時，魔眾接到命令后，對魔王說：『遵從大王的命令，我們不敢違抗。』然後他們各自使出力量，展示出可怕的景象，想要恐嚇菩薩。這些魔眾中，有的鬼怪口吐長舌，搖動下巴，牙齒非常鋒利，想要咬菩薩；他們的眼睛圓睜，像獅子一樣，耳朵彎曲，像鐵鉤一樣，想要傷害菩薩，樣子非常可怕。他們走向菩薩，製造恐怖，有的張開大嘴，仰頭直視，想要吞噬菩薩。並說了偈語： 『魔眾如此可怕地來襲，但聖者卻巍然不動，就像大智者看待小孩子的遊戲一樣，菩薩看待魔眾也是如此。』 當時，魔眾中又有一個鬼怪，心生嗔恨，拿著一把長刀，向菩薩投擲，但刀卻粘在自己的手上，無法脫落。有的舉起山峰或拿著大石頭向菩薩投擲，但山峰和石頭卻粘在他們的手上，都無法掉落到地上。

English version: 'Perhaps the heavens would sing thus: 'Kshatriya of great lineage! Descendant of sugarcane! Quickly leave this place, for here there is danger, with various weapons that will harm your body.' At that time, the Bodhisattva replied to them, 'I will soon defeat them and scatter them like fine flowers blown by the wind from a felt cloth.' When all the demons gathered, it was midnight, the sky was dark, and even with the moon and stars, no light could be seen. It was pitch black, and even with eyes, nothing could be seen. Only great fires arose, fierce winds howled, the sound was terrifying, the earth shook violently, and the four seas boiled. And they spoke in verses: 'The four great seas boil, the earth shakes, flames in all directions, evil sounds are heard, the stars and moon in the sky are dim and unclear, midnight is pitch black, and nothing can be seen.' At that time, among the demons, there was a dragon king named Dhritarashtra, who wished for the Bodhisattva to win. He felt hatred towards the demon king, and out of malice, he glared at the demon king Mara, exhaling foul breath that touched Mara's body, causing him to toss and turn in discomfort. At that time, the pure abode gods of the upper realms wished for the Bodhisattva to win, and they felt compassion for the demon king. Because they had exhausted all defilements, they had no anger. At that time, all the gods who had faith in the Bodhisattva, under the Bodhi tree, saw the demons covering the earth, disturbing the Bodhisattva. Upon seeing this, they all went into the sky and cried out, 'Alas, alas!' And they spoke in verses: 'The gods gather under the Bodhi tree, seeing the demons wanting to harm the Bodhisattva, because they believe in the Dharma and seek liberation, they cry out loudly, alas.' At that time, the Bodhisattva only contemplated the Dharma, his mind was not disturbed, and he had no other thoughts. At that time, the Bodhisattva said to the demon king Mara, 'Son of the desire realm! My lineage is Kshatriya, and my people never lie, only speak the truth; whatever you intend to do, do it quickly, do not delay.' At that time, the demon king Mara said to the Bodhisattva, 'As you say, I now want to shatter your body into a hundred pieces. Do you want to fight me in front of me? Or do you want me to harm you first?' At that time, the Bodhisattva said to the demon king Mara, 'I have no bows, arrows, or swords to cut and shoot you, but even so, I will surely subdue you first, and then become a Buddha.' At that time, the demon king Mara immediately ordered his army, saying, 'Each of you exert your full strength, be brave, do not be afraid, and show this son of the Shakya clan various terrifying sights.' At that time, the demons, having received the order, said to the demon king, 'As the great king commands, we dare not disobey.' Then they each exerted their strength, displaying terrifying sights, wanting to frighten the Bodhisattva. Among these demons, some had long tongues hanging out, their jaws shaking, their teeth were very sharp, wanting to bite the Bodhisattva; their eyes were round, like a lion's, their ears were curved, like iron hooks, wanting to harm the Bodhisattva, their appearance was very frightening. They walked towards the Bodhisattva, creating terror, some opened their mouths wide, looking up, wanting to swallow the Bodhisattva. And they spoke in verses: 'The demons come so terrifyingly, but the sage remains unmoved, like a wise man watching a child's play, the Bodhisattva views the demons in the same way.' At that time, another demon among the crowd, filled with anger, took a long sword and threw it at the Bodhisattva, but the sword stuck to his own hand and could not be released. Some lifted mountains or took large stones and threw them at the Bodhisattva, but the mountains and stones stuck to their hands and could not fall to the ground.

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。或在虛空，將山將石，將樹將槌、斧鉞戟戈，向菩薩擲，復有住在虛空不下；或有下來自然碎末，百段分散，墮于余處；或在空里猶如日天。雨大火雨，熾然云下，而彼火雨，菩薩力故，即皆變成赤拘勿頭華雨而下。或復來有在菩薩前，口吐諸蛇令螫菩薩，彼等諸蛇，至地癡住，如被咒禁，不能搖動。

「或作大云，放于閃電及震大雷，雨雹及石，在於菩提樹上而放，彼等雨以菩薩力故，至地變成種種華雨。或持弓箭向菩薩射，其箭悉還著弦不落。或有一時放五百箭，彼等箭還住空不下。或執長刀，舉向菩薩而疾走來，然其未至於菩薩邊，而自踣面覆倒地上。是時有一羅剎之女，其身黑闇手執髑髏，欲來幻惑動菩薩心，疾走而來，欲近菩薩，從其發處，展轉團圞，不能前進到菩薩邊。

「或有兩眼放大熾盛猛焰火光，欲燒菩薩，疾走來近至菩薩邊，忽然不見菩薩之身。或復有鬼，將重大石，疾向菩薩，彼所來方走不能至菩提樹下，極乏困苦。而有偈說：

「『魔軍身意悉亂迷，　　種種方便欲害聖， 不能驚動彼坐處，　　以有誓願智力強。』

「或復有作師子吼聲，或作虎狼熊羆豺豹諸野獸聲，而彼輩聲，若有聞者，無量眾生皆悉恐怖。或有諸鬼作如是聲：『誅殺誅殺此釋種子。』或有諸鬼作如是聲：『擎撲擎撲此剎利子。』或有諸鬼作如是聲：『打殺打殺此沙門子。』或有諸鬼作如是聲：『傷害傷害此瞿曇種。』或有諸鬼作如是聲：『割截割截此甘蔗種。』或有諸鬼作如是聲：『碎末碎末此剎利種。』或有諸鬼作如是聲：『破散破散此釋種子。』或有諸鬼作如是聲：『摧壞摧壞此剎利子。』或有諸鬼作如是聲：『速滅速滅此沙門子。』或有諸鬼作如是聲：『節解節解此瞿曇子。』或有諸鬼作如是聲：『隨意隨意逐便所作。』或有諸鬼，作如是聲：『任情任情，速作莫住。』如是喧動不可得聽，此聲聞時，空可倒地，一切大地可段段分。聞此聲時，所有野獸皆大唱喚，四散馳走，一切諸鳥，在所聞此聲吼之時，皆悉從樹自撲落地。時彼魔眾一切諸鬼，或有作于哂哂聲者，或復有作口*祁梨聲者，或作嘯聲，或言斫斫，或言斷斷，或言殺殺，或言割割，或言破破，或言節節，或言解解，如是惡聲，不可勝數

現代漢語譯本 或者在虛空中，他們投擲山石、樹木、木槌、斧頭、戰戟和長矛來攻擊菩薩，有些停留在空中不落下；有些則落下後自然碎裂成無數碎片，散落在其他地方；有些在空中如同太陽一般發光。他們降下大火雨，熾熱的火焰從雲端落下，但由於菩薩的力量，這些火雨立即變成紅色的拘勿頭花雨落下。或者，有些魔眾來到菩薩面前，口中吐出毒蛇來咬菩薩，但這些蛇一到地上就變得癡呆，像被咒語禁錮一樣，無法動彈。 『或者他們製造巨大的雲朵，放出閃電和巨大的雷聲，降下冰雹和石頭，攻擊菩提樹，但由於菩薩的力量，這些雨水落到地上都變成了各種各樣的花雨。或者他們拉弓射箭攻擊菩薩，但箭矢都返回到弓弦上，不會落下。或者，有時他們放出五百支箭，但這些箭都停留在空中，不會落下。或者，他們手持長刀，舉刀向菩薩快速衝來，但當他們還沒到菩薩身邊時，就自己面朝下摔倒在地上。這時，有一個羅剎女，她身體黑暗，手持骷髏，想要迷惑動搖菩薩的心，她快速跑來，想要靠近菩薩，但她的頭髮卻像捲曲的圓環一樣，無法前進到菩薩身邊。 『或者，有些魔鬼兩眼放出熾盛的火焰，想要燒燬菩薩，他們快速靠近菩薩，卻突然看不見菩薩的身影。或者，有些鬼怪搬來巨大的石頭，快速向菩薩投擲，但他們來的方向卻無法到達菩提樹下，感到極其疲憊困苦。這時，有一首偈語說： 『魔軍身心都迷亂，用盡各種方法想害聖人， 卻無法驚動他所坐之處，因為他有誓願和強大的智慧力量。』 『或者，有些魔鬼發出獅子的吼聲，或者發出虎、狼、熊、羆、豺、豹等各種野獸的叫聲，這些聲音如果有人聽到，無數眾生都會感到恐懼。或者，有些鬼怪發出這樣的聲音：『誅殺！誅殺這個釋迦的後代！』或者，有些鬼怪發出這樣的聲音：『抓住！抓住這個剎帝利的後代！』或者，有些鬼怪發出這樣的聲音：『打殺！打殺這個沙門的後代！』或者，有些鬼怪發出這樣的聲音：『傷害！傷害這個瞿曇的後代！』或者，有些鬼怪發出這樣的聲音：『割斷！割斷這個甘蔗的後代！』或者，有些鬼怪發出這樣的聲音：『粉碎！粉碎這個剎帝利的後代！』或者，有些鬼怪發出這樣的聲音：『擊散！擊散這個釋迦的後代！』或者，有些鬼怪發出這樣的聲音：『摧毀！摧毀這個剎帝利的後代！』或者，有些鬼怪發出這樣的聲音：『迅速消滅！迅速消滅這個沙門的後代！』或者，有些鬼怪發出這樣的聲音：『肢解！肢解這個瞿曇的後代！』或者，有些鬼怪發出這樣的聲音：『隨意！隨意，想做什麼就做什麼！』或者，有些鬼怪發出這樣的聲音：『任憑！任憑，快做，不要停下！』這些喧鬧的聲音讓人無法聽清，聽到這些聲音時，天空都會倒塌，整個大地都會裂成碎片。聽到這些聲音時，所有的野獸都會大聲嚎叫，四處逃散，所有的鳥類，在聽到這些吼叫聲時，都會從樹上自己撲落到地上。當時，那些魔眾和所有的鬼怪，有的發出哂笑聲，有的發出[口*祁]梨聲，有的發出嘯聲，有的喊著『砍！砍！』，有的喊著『斷！斷！』，有的喊著『殺！殺！』，有的喊著『割！割！』，有的喊著『破！破！』，有的喊著『節！節！』，有的喊著『解！解！』，這些惡劣的聲音，數不勝數。

English version Or in the void, they would hurl mountains, stones, trees, mallets, axes, halberds, and spears at the Bodhisattva. Some would remain suspended in the air, not falling; others would fall and naturally shatter into countless fragments, scattering elsewhere; some would shine in the sky like the sun. They would rain down great fire, with blazing flames descending from the clouds, but due to the Bodhisattva's power, these fire rains would immediately transform into red 'kukumutou' flower rain, falling down. Or, some demons would come before the Bodhisattva, spewing snakes from their mouths to bite him, but these snakes, upon reaching the ground, would become dazed, as if bound by a spell, unable to move. 'Or they would create massive clouds, unleashing lightning and great thunder, raining down hail and stones upon the Bodhi tree, but due to the Bodhisattva's power, these rains would transform into various flower rains upon reaching the ground. Or they would draw bows and shoot arrows at the Bodhisattva, but the arrows would all return to the bowstrings, not falling. Or, at times, they would release five hundred arrows, but these arrows would remain suspended in the air, not falling. Or, they would wield long swords, raising them and rushing towards the Bodhisattva, but before they could reach him, they would fall face down on the ground. At this time, a Rakshasa woman, with a dark body and holding a skull, sought to bewilder and shake the Bodhisattva's mind. She rushed forward, attempting to approach him, but her hair would curl into rings, preventing her from reaching the Bodhisattva. 'Or, some demons would emit blazing flames from their eyes, intending to burn the Bodhisattva, they would quickly approach him, but suddenly they would not be able to see the Bodhisattva's body. Or, some ghosts would carry large stones, quickly throwing them at the Bodhisattva, but the direction they came from would not reach the Bodhi tree, and they would become extremely exhausted and distressed. At this time, there was a verse that said: 'The demon army's minds are all confused, using all sorts of methods to harm the sage, Yet they cannot disturb the place where he sits, because he has vows and strong wisdom power.' 'Or, some demons would make the roar of a lion, or the sounds of tigers, wolves, bears, hyenas, jackals, and other wild beasts. If anyone heard these sounds, countless beings would be terrified. Or, some ghosts would make sounds like this: 'Kill! Kill this descendant of Shakya!' Or, some ghosts would make sounds like this: 'Seize! Seize this descendant of the Kshatriya!' Or, some ghosts would make sounds like this: 'Beat! Beat this descendant of the Shramana!' Or, some ghosts would make sounds like this: 'Harm! Harm this descendant of Gautama!' Or, some ghosts would make sounds like this: 'Cut! Cut this descendant of the sugarcane!' Or, some ghosts would make sounds like this: 'Crush! Crush this descendant of the Kshatriya!' Or, some ghosts would make sounds like this: 'Scatter! Scatter this descendant of Shakya!' Or, some ghosts would make sounds like this: 'Destroy! Destroy this descendant of the Kshatriya!' Or, some ghosts would make sounds like this: 'Quickly extinguish! Quickly extinguish this descendant of the Shramana!' Or, some ghosts would make sounds like this: 'Dismember! Dismember this descendant of Gautama!' Or, some ghosts would make sounds like this: 'As you wish! As you wish, do whatever you want!' Or, some ghosts would make sounds like this: 'At your pleasure! At your pleasure, do it quickly, don't stop!' These tumultuous sounds were impossible to hear clearly. Upon hearing these sounds, the sky would collapse, and the entire earth would shatter into pieces. Upon hearing these sounds, all the wild beasts would howl loudly and scatter in all directions, and all the birds, upon hearing these roars, would fall from the trees to the ground. At that time, those demon hosts and all the ghosts, some would make sounds of sneering, some would make sounds of 'qi-li', some would make whistling sounds, some would shout 'chop! chop!', some would shout 'break! break!', some would shout 'kill! kill!', some would shout 'cut! cut!', some would shout 'smash! smash!', some would shout 'section! section!', some would shout 'dismember! dismember!', these evil sounds were countless.

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。

「其魔波旬即拔利劍，手執前趨，欲嚇菩薩疾走而進，口中唱言：『汝釋比丘！若安此座敢不起者，我必害汝。』而彼魔王，東西交過，欲近菩薩，不能得前。

「是時魔王長子商主，即以兩手，抱魔王取，口如是言：『父王父王！愿莫愿莫！父王會自不能得殺悉達釋子，亦不能動此之坐處，兼得無量無邊過罪。』時，魔波旬不受其子商主之諫，向菩薩走，不肯還反。

「爾時，有一凈居天子，在虛空中隱身不現，見魔波旬以散亂心走惱菩薩，天以定心，出微妙音，語波旬言：『汝魔波旬！不自限量，汝今不應擾亂此聖。汝速疾舍幻惑噁心，還本境界，汝終不能搖動此聖。所以者何？猶如猛風不動須彌。』時凈居天，向魔波旬而說偈言：

「『寧令火失於熱性，　　水失潤澤住不流， 地失牢固不勝持，　　風失吹動怗然靜， 此無量劫行功業，　　終不捨此誓願心。 見世困苦厄眾生，　　慳貪慾癡重病患， 發慈悲愍是等故，　　欲以智藥顯聖醫。 汝今何故作艱難？　　一切人多墮邪道， 彼今欲開正見眼，　　此是大聖解脫王， 此是導失道商人。　　無明眾生墮黑闇， 此欲然于智燈照，　　此聖欲入涅槃城， 秉炬欲破世間昏。　　忍辱枝檊心根䩕， 信念花葉意莖固，　　智樹能與法果資， 汝今不應拔使傾。　　又汝今被癡繩縛， 彼欲解脫汝等結，　　豈可於彼生噁心？ 彼求解脫欲教他，　　汝作障礙徒疲乏。 眾生沒大煩惱海，　　世間誰解作舡師？ 彼欲建立大橋樑，　　汝今何故興此惡？ 其昔劫修諸道行，　　彼等果熟是今時， 是故此樹下結跏，　　猶如往昔諸先聖。』

「時，魔波旬從彼凈居諸天邊，聞如是語已，起增上慢，倍生瞋心，復速疾走向菩薩所，欲害菩薩。

「爾時，彼處護菩提樹，有八天神：一名功德，二名增長，三名無畏，四名巧𧦪，五名威德，六名大力，七名實語，八名善會。彼等八神，仰瞻菩薩，目𥇒不交，一時同以十六種相，讚歎菩薩，作如是言：

「『仁今最勝清凈眾生，光明照耀，猶如天上日月在空。

「『仁今挺特清凈眾生，顯赫焰熾，猶如空里日天初出。

「『仁今皎潔清凈眾生，眾相開敷，如綠池內紅蓮花發

現代漢語譯本：魔王波旬隨即拔出利劍，手持著向前沖，想要嚇唬菩薩讓他趕緊離開，口中喊道：『你這釋迦比丘！如果安坐此座膽敢不起來，我必定要害你。』而那魔王，東西來回走動，想要靠近菩薩，卻無法前進。 這時魔王的長子商主，用雙手抱住魔王，口中這樣說道：『父王父王！請不要這樣！父王您自己都不能殺死悉達釋子，也不能動搖他所坐之處，反而會得到無量無邊的罪過。』當時，魔王波旬不聽他兒子商主的勸告，向菩薩跑去，不肯回頭。 那時，有一位凈居天子，在虛空中隱身不現，看到魔王波旬以散亂的心跑來惱亂菩薩，天子以禪定的心，發出微妙的聲音，對波旬說：『你魔王波旬！不自量力，你現在不應該擾亂這位聖者。你趕快捨棄迷惑的噁心，回到你原來的境界，你終究不能動搖這位聖者。這是為什麼呢？就像猛烈的風不能動搖須彌山一樣。』當時，凈居天，對著魔王波旬說了偈語： 『寧可讓火失去熱性，水失去潤澤不再流動，大地失去牢固不能承載，風失去吹動變得靜止，這位菩薩無量劫來所修的功業，終究不會捨棄這個誓願之心。看到世間困苦厄難的眾生，慳貪慾望愚癡病患深重，他發慈悲憐憫之心是爲了他們，想要用智慧的藥來顯現聖醫。你現在為何要製造困難？一切人大多墮入邪道，他現在想要開啟正見的眼睛，這是大聖解脫之王，這是引導迷路商人的嚮導。無明的眾生墮入黑暗，他想要點燃智慧的燈來照亮，這位聖者想要進入涅槃之城，手持火炬想要破除世間的昏暗。忍辱的枝幹心根堅固，信念的花葉意念莖幹牢固，智慧之樹能夠提供法果的資糧，你現在不應該拔起使它傾倒。而且你現在被愚癡的繩索束縛，他想要解脫你們的束縛，怎麼可以對他生起噁心呢？他求解脫想要教導他人，你設定障礙只是徒勞無功。眾生沉沒在巨大的煩惱之海，世間誰能解救他們做船伕？他想要建立巨大的橋樑，你現在為何要興起這樣的惡行？他過去劫所修的各種道行，那些果實成熟就是現在，所以他在這樹下結跏趺坐，就像過去的諸位先聖一樣。』 當時，魔王波旬從那些凈居天那裡，聽到這樣的話后，生起更加強烈的傲慢心，倍增嗔恨之心，又快速地走向菩薩那裡，想要傷害菩薩。 那時，在那裡守護菩提樹的有八位天神：一名功德，二名增長，三名無畏，四名巧𧦪，五名威德，六名大力，七名實語，八名善會。他們八位天神，仰望著菩薩，眼睛都不眨一下，同時用十六種相，讚歎菩薩，這樣說道： 『您是現在最殊勝清凈的眾生，光明照耀，就像天上的日月在空中一樣。』 『您是現在挺拔特出的清凈眾生，顯赫光焰熾盛，就像空中初升的太陽一樣。』 『您是現在皎潔清凈的眾生，各種相好都開放，就像綠池中盛開的紅蓮花一樣。』

English version: Then, Mara Papiyas drew his sword, held it in his hand, and rushed forward, intending to frighten the Bodhisattva into leaving quickly. He shouted, 'You Shramana Shakya! If you dare to remain seated, I will surely harm you!' The demon king paced back and forth, trying to approach the Bodhisattva, but he could not move forward. At that moment, Mara's eldest son, Shambhu, embraced Mara with both hands and said, 'Father, Father! Please, do not! Father, you yourself cannot kill Siddhartha, nor can you move his seat. Instead, you will incur immeasurable and boundless demerit.' However, Mara Papiyas did not heed his son Shambhu's advice and ran towards the Bodhisattva, refusing to turn back. At that time, a Pure Abode Deva, invisible in the sky, saw Mara Papiyas running with a distracted mind to disturb the Bodhisattva. The Deva, with a mind of concentration, emitted a subtle sound and said to Papiyas, 'You Mara Papiyas! You do not know your own limits. You should not disturb this sage. Quickly abandon your deluded and evil mind, and return to your own realm. You will ultimately be unable to shake this sage. Why is this so? It is like a fierce wind that cannot move Mount Sumeru.' Then, the Pure Abode Deva spoke these verses to Mara Papiyas: 'Rather let fire lose its heat, water lose its moisture and cease to flow, earth lose its firmness and be unable to support, and wind lose its blowing and become still. The merit and virtue he has cultivated for countless eons, he will never abandon this vow. Seeing the suffering and afflicted beings in the world, burdened by greed, desire, and ignorance, he has generated compassion and pity for them, wishing to manifest the holy physician with the medicine of wisdom. Why do you create difficulties now? Most people have fallen into wrong paths. He now wishes to open the eyes of right view. This is the great sage, the king of liberation. This is the guide for lost merchants. Ignorant beings have fallen into darkness. He wishes to light the lamp of wisdom to illuminate them. This sage wishes to enter the city of Nirvana, holding a torch to dispel the darkness of the world. The branch of patience is firm, the root of the mind is strong, the flower and leaves of faith are firm, and the stem of intention is solid. The tree of wisdom can provide the resources of the Dharma fruit. You should not uproot it and cause it to fall. Moreover, you are now bound by the rope of ignorance. He wishes to liberate you from your bonds. How can you harbor evil thoughts towards him? He seeks liberation and wishes to teach others. You create obstacles in vain. Beings are submerged in the great ocean of afflictions. Who in the world can rescue them as a boatman? He wishes to build a great bridge. Why do you now stir up this evil? The various practices he cultivated in past eons, the fruits of those are ripe now. Therefore, he sits in meditation under this tree, just like the sages of the past.' Then, Mara Papiyas, having heard these words from the Pure Abode Devas, became even more arrogant and filled with anger. He quickly rushed towards the Bodhisattva, intending to harm him. At that time, there were eight Devas guarding the Bodhi tree: one named Merit, two named Growth, three named Fearlessness, four named Skillful, five named Majesty, six named Great Strength, seven named Truthful Speech, and eight named Good Assembly. These eight Devas, gazing up at the Bodhisattva without blinking, simultaneously praised the Bodhisattva with sixteen aspects, saying: 'You are now the most supreme and pure being, your light shines like the sun and moon in the sky.' 'You are now the most outstanding and pure being, your splendor blazes like the rising sun in the sky.' 'You are now the most radiant and pure being, your various marks are blossoming like red lotuses in a green pond.'

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「『仁今無畏清凈眾生，奮迅自在，如師子王處大林內。

「『仁今安靜清凈眾生，不驚動，如須彌山王出住海中。

「『仁今清凈周匝，顯現峙立，猶如大鐵圍山牢固不動。

「『仁今沉重審諦眾生眾德備具，猶如大海眾寶充滿。

「『仁今含容意度寬廣，日日增長，猶如虛空無有邊際。

「『仁今敦厚無諸邪曲心意正定，猶如大地養育眾生。

「『仁今心意無有垢濁具足，猶如阿耨達池清凈之水備八功德。

「『仁今斷除一切諸結心意無染，猶如大風不著諸世。

「『仁今巍巍難可觀睹面目，猶如猛火熾盛，遠離一切諸煩惱熱。

「『仁今勇健剛䩕眾生，大力如彼那羅延天無人能伏。

「『仁今精進歷劫熏修心意難回，猶如帝釋放金剛杵。

「『仁今已得第一善利，最為一切眾生上首具足十力，不久當成無上菩提。』

「爾時，守護彼菩提樹諸神王，以十六種相讚歎菩薩，章句如是(本𨵗一讚)。

「爾時，色界凈居諸天，復共同以十六種相，毀辱魔王，挫其勢力。何等十六？

「『波旬！汝今無有威勢，猶如儜人被健兒伏妄言我勝。

「『波旬！汝今一身獨自無有伴侶，猶如曠野被放逐人。

「『波旬！汝今一切軍眾，諸力摧折，如負重乏羸瘦老牛。

「『波旬！汝今愚盲穢惡無有清凈，如夜射箭墮不凈地。

「『波旬！汝今猶跛瞎驢東西浪行，落邪險道如迷商人。

「『波旬！汝今眷屬離散，身無精光，猶如負草貧窮乞兒。

「『波旬！汝今威德實衰，無處依止，強作奸猾，猶如癡人，無有羞恥。

「『波旬！汝今造業不凈多有垢膩，如無恩義孝德之人。

「『波旬！汝今被他驅趁，猶如野干被師子逐不得自在。

「『波旬！汝今一切軍眾，不久退散，猶如猛風吹諸飛鳥。

「『波旬汝今愚惑昏闇，不知時節，如死日到孤獨貧兒。

「『波旬！汝今眷屬退敗，猶如散藥從於疏漏有孔器出。

「『波旬！汝今不久當被禁制治罰，猶如解理趁逐愚人。

「『波旬！汝今須臾被斷一切身力，猶如罪人被他割截手足異處(本闕二相)。』

「時首陀會一切諸天，以如是等十六種相，毀魔波旬，摧其力已。時護菩提樹之八神，還復共以十六種相，重毀波旬

『仁者如今無畏清凈，奮迅自在，如同獅子王處於大森林中。 『仁者如今安靜清凈，不驚動，如同須彌山王聳立於海中。 『仁者如今清凈周遍，顯現屹立，猶如大鐵圍山牢固不動。 『仁者如今沉穩審慎，眾德具備，猶如大海充滿各種珍寶。 『仁者如今胸懷寬廣，日日增長，猶如虛空沒有邊際。 『仁者如今敦厚，沒有邪曲，心意正定，猶如大地養育眾生。 『仁者如今心意沒有垢濁，具足，猶如阿耨達池清凈之水具備八種功德。 『仁者如今斷除一切煩惱，心意沒有污染，猶如大風不執著於世間。 『仁者如今威嚴難以直視，面目如同猛火熾盛，遠離一切煩惱的熱。 『仁者如今勇猛剛強，力量如那羅延天，無人能降伏。 『仁者如今精進，歷劫修行，心意難以動搖，猶如帝釋天的金剛杵。 『仁者如今已經獲得第一善利，成為一切眾生的首領，具足十力，不久將成就無上菩提。』 當時，守護菩提樹的諸神王，用十六種相讚歎菩薩，章句如此（原本缺少一讚）。 當時，凈居諸天，又共同用十六種相，詆譭魔王，挫敗他的勢力。是哪十六種？ 『波旬！你現在沒有威勢，如同懦弱的人被健壯的人制服，卻妄言自己勝利。 『波旬！你現在孤身一人，沒有同伴，如同在曠野被放逐的人。 『波旬！你現在所有的軍隊，力量都被摧毀，如同負重乏力的瘦弱老牛。 『波旬！你現在愚昧盲目，污穢邪惡，沒有清凈，如同夜晚射箭，落在不乾淨的地方。 『波旬！你現在如同跛腳瞎眼的驢子，到處亂走，落入邪惡危險的道路，如同迷路的商人。 『波旬！你現在眷屬離散，身上沒有光彩，如同揹著草的貧窮乞丐。 『波旬！你現在威德衰落，無處可依，卻強作奸猾，如同愚癡的人，不知羞恥。 『波旬！你現在所造的業不乾淨，有很多污垢，如同沒有恩義孝道的人。 『波旬！你現在被他人驅趕，如同野狗被獅子追逐，不得自由。 『波旬！你現在所有的軍隊，不久就會潰散，如同狂風吹散飛鳥。 『波旬！你現在愚昧迷惑，昏暗無知，不知道時機，如同死期將至的孤獨貧兒。 『波旬！你現在眷屬退敗，如同散落的藥，從有孔的器皿中漏出。 『波旬！你現在不久將被禁錮懲罰，如同解開繩索追趕愚人。 『波旬！你現在很快將被斷絕一切身體的力量，如同罪人被割斷手腳，分散各處（原本缺少兩相）。』 當時，首陀會的一切諸天，用如此等十六種相，詆譭魔王波旬，摧毀他的力量。當時，守護菩提樹的八位神，又共同用十六種相，再次詆譭波旬。

'The benevolent one is now fearless and pure, swift and free, like a lion king in a great forest.' 'The benevolent one is now peaceful and pure, undisturbed, like Mount Sumeru standing in the sea.' 'The benevolent one is now pure and all-encompassing, appearing steadfast, like the great iron mountain, firm and unmoving.' 'The benevolent one is now profound and discerning, possessing all virtues, like the ocean filled with treasures.' 'The benevolent one is now broad-minded, growing daily, like the boundless sky.' 'The benevolent one is now honest and without crookedness, with a steadfast mind, like the earth nurturing all beings.' 'The benevolent one's mind is now without defilement, complete, like the pure water of Anavatapta Lake, possessing eight merits.' 'The benevolent one has now severed all fetters, the mind is without taint, like the great wind not clinging to the world.' 'The benevolent one is now majestic and difficult to behold, the countenance like a blazing fire, far from all the heat of afflictions.' 'The benevolent one is now courageous and strong, with power like Narayana, whom no one can subdue.' 'The benevolent one is now diligent, having cultivated through eons, the mind difficult to turn back, like Indra's Vajra.' 'The benevolent one has now attained the first benefit, becoming the leader of all beings, possessing ten powers, and will soon achieve unsurpassed Bodhi.' At that time, the divine kings who guarded the Bodhi tree praised the Bodhisattva with sixteen aspects, the verses being thus (one praise was originally missing). At that time, the Pure Abode Heavens, together again with sixteen aspects, reviled the demon king, crushing his power. What are the sixteen? 'Mara! You now have no power, like a weakling subdued by a strong man, falsely claiming victory.' 'Mara! You are now alone, without companions, like a person exiled in the wilderness.' 'Mara! All your armies are now crushed, like a weak old ox burdened with heavy loads.' 'Mara! You are now foolish, blind, and impure, without purity, like shooting an arrow at night, falling in an unclean place.' 'Mara! You are now like a lame and blind donkey, wandering aimlessly, falling into evil and dangerous paths, like a lost merchant.' 'Mara! Your retinue is now scattered, your body without radiance, like a poor beggar carrying grass.' 'Mara! Your power is now truly diminished, with nowhere to rely on, yet you act cunningly, like a foolish person, without shame.' 'Mara! The karma you have created is impure, with many defilements, like a person without gratitude or filial piety.' 'Mara! You are now being chased by others, like a jackal being pursued by a lion, unable to be free.' 'Mara! All your armies will soon be scattered, like a strong wind blowing away birds.' 'Mara! You are now foolish and confused, ignorant of the times, like a lonely poor child whose death is approaching.' 'Mara! Your retinue is now defeated, like scattered medicine leaking from a porous container.' 'Mara! You will soon be imprisoned and punished, like a person chasing a fool after untying the ropes.' 'Mara! You will soon have all your bodily strength severed, like a criminal whose hands and feet are cut off and scattered (two aspects were originally missing).' At that time, all the heavens of Suddhavasa, with these sixteen aspects, reviled the demon Mara, crushing his power. At that time, the eight gods who guarded the Bodhi tree, again together with sixteen aspects, reviled Mara again.

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。何等十六？

「『波旬！汝今不久之間，被菩薩降，猶如健兒被他賊殺(一)。

「『波旬！汝今被菩薩撲，猶如怯弱羸瘦之人，為大力士之所捶打(二)。

「『波旬！汝今被菩薩光之所覆蔽，猶如日出障翳于彼小螢火蟲(三)。

「『波旬！汝今被菩薩威自然退散，猶如一把碎末麥[麩-夫+(ㄙ/月)]被大風吹(四)。

「『波旬！汝今被菩薩怖失腳馳走，猶如小獸被師子追(五)。

「『波旬！汝今被菩薩拔，如娑羅樹為猛風吹合根倒地(六)。

「『波旬！汝今被菩薩破，如怨賊城為大力王之所摧滅(七)。

「『波旬！汝今被菩薩竭，如牛跡水為盛旱日之所幹涸(八)。

「『波旬！汝今被菩薩退低頭直走，如得罪人為他所殺忽然得脫(九)。

「『波旬！汝今被菩薩擾，如野澤內遭大猛火飛鳥亂驚(十)。

「『波旬！汝今被菩薩伏心內憂愁，如無法行忽失權勢下代國王(十一)。

「『波旬！汝今不久當被菩薩剝脫，猶如無翅老病鴻鶴(十二)。

「『波旬！汝今不久當被菩薩減削，如行曠野無糧食人(十三)。

「『波旬！汝今不久當被菩薩劫奪，如人失舶沒于大海(十四)。

「『波旬！汝今被菩薩燋，如劫盡時一切稠林樹木燼滅(十五)。

「『波旬！汝今不久當被菩薩崩倒，猶如金剛打壞石山(十六)。』

「是等天神，以十六種毀魔波旬。其魔波旬，聞諸天神如是毀辱勸諫之時，向菩薩走，欲殺害故，違失勸諫，被諸天神之所毀辱，猶不解心，不還本宮，更復增忿敕兵眾言：『汝等速起！急疾打散撮此仙人，莫與其命。是人今既自度彼岸，於我界內，復教無量無邊眾生，出我之境，我不放汝，若汝自知得脫我手，唯汝沙門！速起馳走，遠離於此菩提樹下，則命久活，不遭困苦。』

「爾時，菩薩報波旬言：『若當使此須彌山王崩離本處，一切眾生悉無復有，一切星宿及以日月墜落墮地，大海乾竭。我今已坐菩提樹下，不可移動。』魔復更瞋，出粗惡言：『汝等捉此瞿曇釋子，擎將飛行，且緩莫殺，速疾將向我微妙宮，五縛枷鎖，手著杻械，遣守我門，令我數見如是困苦多種厄難，猶如惡奴

現代漢語譯本 什麼是這十六種比喻呢？ 『波旬！你很快就會被菩薩降伏，就像一個健壯的人被強盜殺死一樣（一）。』 『波旬！你現在被菩薩擊倒，就像一個虛弱瘦小的人被大力士捶打一樣（二）。』 『波旬！你現在被菩薩的光芒所遮蔽，就像太陽升起遮蔽了小小的螢火蟲一樣（三）。』 『波旬！你現在被菩薩的威勢自然驅散，就像一把碎麥麩被大風吹散一樣（四）。』 『波旬！你現在被菩薩嚇得失足逃跑，就像小動物被獅子追趕一樣（五）。』 『波旬！你現在被菩薩連根拔起，就像娑羅樹被狂風吹得連根倒地一樣（六）。』 『波旬！你現在被菩薩摧毀，就像怨敵的城池被強大的國王摧毀一樣（七）。』 『波旬！你現在被菩薩耗盡，就像牛蹄印里的水被盛夏的太陽曬乾一樣（八）。』 『波旬！你現在被菩薩擊退，低頭逃走，就像一個犯人被處決后突然逃脫一樣（九）。』 『波旬！你現在被菩薩擾亂，就像野澤里的鳥兒被大火驚嚇得四處亂飛一樣（十）。』 『波旬！你現在被菩薩降伏，內心憂愁，就像一個失去權勢的下代國王一樣（十一）。』 『波旬！你很快就會被菩薩剝奪一切，就像一隻沒有翅膀的老病鴻鵠一樣（十二）。』 『波旬！你很快就會被菩薩削弱，就像一個在曠野中沒有食物的人一樣（十三）。』 『波旬！你很快就會被菩薩劫掠，就像一個人在海中失去船隻一樣（十四）。』 『波旬！你現在被菩薩燒焦，就像劫難來臨時，所有的茂密樹林都被燒成灰燼一樣（十五）。』 『波旬！你很快就會被菩薩擊潰，就像金剛擊碎石山一樣（十六）。』 這些天神用這十六種比喻來羞辱魔王波旬。魔王波旬聽到天神們如此羞辱勸誡時，走向菩薩，想要殺害他，違背了勸誡。即使被天神們羞辱，他仍然不肯罷休，不返回自己的宮殿，反而更加憤怒，命令他的軍隊說：『你們快起來！迅速打散這個仙人，不要讓他活命。這個人現在既然已經自己渡過了彼岸，在我的地盤上，又教導無量無邊的眾生，離開我的境界，我不會放過你們。如果你們自認為能逃脫我的手掌，你們這些沙門！快點逃走，離開這菩提樹下，這樣才能活得久一點，不會遭受困苦。』 那時，菩薩對波旬說：『即使須彌山王崩塌，一切眾生都不復存在，所有的星辰、太陽和月亮都墜落到地上，大海乾涸，我今天既然已經坐在菩提樹下，就絕不會移動。』魔王更加憤怒，說出粗暴的話：『你們抓住這個瞿曇釋子，把他帶走，先不要殺他，快點帶到我的微妙宮殿，用五種枷鎖鎖住他，手戴鐐銬，讓他守我的門，讓我經常看到他如此困苦，遭受各種災難，就像一個惡奴一樣。』

English version What are these sixteen similes? 'Mara! You will soon be subdued by the Bodhisattva, just as a strong man is killed by a thief (1).' 'Mara! You are now struck down by the Bodhisattva, just as a weak and emaciated person is beaten by a strong man (2).' 'Mara! You are now covered by the light of the Bodhisattva, just as the rising sun obscures a small firefly (3).' 'Mara! You are now naturally scattered by the Bodhisattva's power, just as a handful of crushed wheat bran is blown away by a strong wind (4).' 'Mara! You are now frightened by the Bodhisattva and run away, just as a small animal is chased by a lion (5).' 'Mara! You are now uprooted by the Bodhisattva, just as a sala tree is blown over by a fierce wind, roots and all (6).' 'Mara! You are now destroyed by the Bodhisattva, just as an enemy's city is destroyed by a powerful king (7).' 'Mara! You are now exhausted by the Bodhisattva, just as the water in a cow's footprint is dried up by the scorching sun (8).' 'Mara! You are now driven back by the Bodhisattva, lowering your head and fleeing, just as a criminal who has been sentenced to death suddenly escapes (9).' 'Mara! You are now disturbed by the Bodhisattva, just as birds in a marsh are startled and fly in confusion by a great fire (10).' 'Mara! You are now subdued by the Bodhisattva, your heart filled with sorrow, just like a future king who suddenly loses power (11).' 'Mara! You will soon be stripped bare by the Bodhisattva, just like an old, sick goose without wings (12).' 'Mara! You will soon be diminished by the Bodhisattva, like a person in the wilderness without food (13).' 'Mara! You will soon be robbed by the Bodhisattva, like a person who loses their ship in the ocean (14).' 'Mara! You are now scorched by the Bodhisattva, just as all the dense forests are burned to ashes at the end of a kalpa (15).' 'Mara! You will soon be crushed by the Bodhisattva, just as a diamond shatters a stone mountain (16).' These gods used these sixteen similes to humiliate the demon king Mara. When Mara heard the gods' humiliation and admonition, he went to the Bodhisattva, intending to kill him, defying the advice. Even though he was humiliated by the gods, he still did not give up, nor did he return to his palace. Instead, he became even more enraged and ordered his army, saying: 'You all rise up! Quickly scatter this ascetic, do not let him live. Since this person has now crossed over to the other shore himself, and in my territory, he is teaching countless beings to leave my realm. I will not let you go. If you think you can escape my grasp, you shramanas! Quickly flee, leave this Bodhi tree, so that you may live longer and not suffer hardship.' At that time, the Bodhisattva said to Mara: 'Even if Mount Sumeru were to collapse, all beings were to cease to exist, all the stars, the sun, and the moon were to fall to the ground, and the great ocean were to dry up, since I have now sat under the Bodhi tree, I will not move.' The demon king became even more enraged and spoke harshly: 'You all seize this Gautama Shakya, take him away, do not kill him yet, quickly take him to my exquisite palace, bind him with five fetters, put shackles on his hands, and make him guard my gate, so that I may often see him in such distress, suffering all kinds of calamities, like a wicked slave.'

---

。』

「爾時，菩薩報波旬言：『可此虛空將於妙色畫雜種形，或復虛空及諸星宿並日月天，墮落於地。汝等諸魔滿足三千，恐怖於我，乃至樹下，魔欲嚇我，無有是處。』

佛本行集經菩薩降魔品第三十二上

「爾時魔眾盡其威力，脅菩提樹，不能驚動菩薩一毛。有偈說言：

「『天魔軍眾忽然集，　　處處打鼓震地噪， 吹螺及貝諸種聲，　　唱言：「子欲作何事？ 今見此魔大軍眾，　　何不起走離此中？ 汝今妙色如鑄金，　　面目清凈天人仰， 如是身體不久壞，　　此大魔眾難可當。 但看地上及虛空，　　諸種變現皆充滿， 必欲共鬥恐不如，　　其若瞋忿或損身。」 梵音迦羅頻伽聲，　　告諸夜叉羅剎等： 「愚癡欲惱虛空體，　　今來怖我亦復然， 能以金剛破山王，　　或用口吹竭大海， 或猛瞋龍持手執，　　如是彼能動我心。」 魔眾憤怒放火山，　　拔樹並根歷亂擲， 镕銅赫赤星散注，　　或有手把惡毒蛇， 或駱駝馬白象頭，　　或貓野干獼猴首， 或瞋蛇龍吐氣舌，　　或復霹靂閃電飛， 雜雨土石雹金剛，　　或注鐵丸諸器仗， 槊矛長刀三叉戟，　　或現金剛齒毒蛇， 落地打碎樹枝條，　　種種兵甲大叫吼， 或有百臂射百箭，　　蛇口吐猛焰火光， 或棒鐵丸如須彌，　　或出可畏熾火雨， 倒地劈裂徹泉下，　　或有竄身前後圍， 或在左右及足邊，　　顛倒手腳放煙火， 忽然還復口大笑。　　如是可畏諸魔軍， 菩薩見如幻化為，　　如是魔力應奪命， 彼見猶如水中月，　　亦復非真男女形， 非我非命非眾生，　　眼耳鼻口身意等， 內外因緣各自有，　　是諸法爾造無人， 我作如此語非虛，　　不信當更作言誓， 如我今見於彼等，　　欲得恐怖於我來， 諸法體性及我身，　　一切悉空無有實。』

「是時魔軍夜叉眾等，以諸形貌種種身體，如是恐怖菩薩之時，菩薩爾時，不驚不怖，不動不搖。而彼魔王波旬，更復增瞋恚心，內懷愁憂，遍滿其體不能自安。而有偈說：

「『魔家眷屬大可畏，　　各作種種恐怖形， 見彼菩薩不驚惶，　　波旬心愁劇瞋恨。』

「爾時，菩薩作是思惟：『此魔波旬，不受他諫，造種種事而不自知，我今可以如法語言斷其一切諸惡法行

現代漢語譯本： 『那時，菩薩對波旬說：『即使這虛空能用美妙的色彩畫出各種形狀，或者虛空、星辰、日月諸天都墜落到地上。你們這些魔眾即使有三千之多，想來恐嚇我，甚至到樹下，想嚇唬我，也是不可能的。』 《佛本行集經》菩薩降魔品第三十二上 『那時，魔眾用盡他們的力量，威脅菩提樹，卻不能使菩薩動搖一根毫毛。有一首偈頌說： 『天魔軍隊忽然聚集，到處敲鼓，震天動地地喧鬧，吹著海螺和貝殼等各種聲音，唱道：「你想要做什麼？現在看到這魔軍如此強大，為何不趕緊逃離這裡？你現在容貌如鑄金般美好，面目清凈，天人都仰慕，這樣的身體不久就會壞滅，這強大的魔眾難以抵擋。看看地上和虛空，各種變化都充滿了，如果一定要戰鬥恐怕不如他們，如果他們發怒可能會傷害你的身體。」』 梵音迦羅頻伽鳥的聲音，告訴夜叉羅剎等：『愚蠢地想要擾亂虛空的本體，現在來恐嚇我也是一樣，能用金剛摧毀山王，或者用口吹乾大海，或者能抓住憤怒的龍，像這樣他們也不能動搖我的心。』 魔眾憤怒地放出火山，連根拔起樹木亂扔，熔化的銅像紅色的星星一樣傾瀉而下，有的手裡拿著毒蛇，有的拿著駱駝、馬、白象的頭，有的拿著貓、野干、獼猴的頭，有的憤怒的蛇龍吐著舌頭，有的閃電雷鳴，夾雜著雨水、土石、冰雹和金剛，有的傾瀉鐵丸和各種兵器，長矛、長刀、三叉戟，有的顯現金剛牙齒的毒蛇，落地打碎樹枝，各種兵器大聲吼叫，有的百臂齊射百箭，蛇口噴出猛烈的火焰，有的棒子和鐵丸像須彌山一樣，有的發出可怕的熾熱火雨，倒地裂開直達泉水之下，有的竄身前後包圍，有的在左右和腳邊，顛倒手腳噴出煙火，忽然又大笑起來。這些可怕的魔軍，菩薩看他們就像幻化出來的一樣，雖然魔力足以奪命，但在菩薩看來就像水中的月亮，也不是真實的男女形體，不是我，不是生命，不是眾生，眼睛、耳朵、鼻子、嘴巴、身體、意識等，內外因緣各自存在，這些都是自然而然的，沒有人創造，我說這些話不是虛假的，如果不信，我再發誓，就像我現在看到他們，想要來恐嚇我，一切法的本體和我的身體，都是空無實有的。』 『這時，魔軍夜叉等，用各種各樣的形貌和身體，這樣恐嚇菩薩的時候，菩薩那時，不驚不懼，不動不搖。而魔王波旬，更加增添了嗔恨心，內心充滿憂愁，遍佈全身，不能自安。有一首偈頌說： 『魔王的眷屬非常可怕，各自做出各種恐怖的形狀，看到菩薩不驚慌，波旬心中愁苦，更加嗔恨。』 『那時，菩薩這樣思惟：『這個魔王波旬，不接受別人的勸告，做各種事情卻不自知，我現在可以用如法的語言斷除他一切的惡行。』

English version: 'At that time, the Bodhisattva said to Mara: 'Even if this void could be painted with wondrous colors and various shapes, or if the void, the stars, the sun, the moon, and all the heavens were to fall to the earth. Even if you demons were to number three thousand, trying to frighten me, even coming to the tree, trying to scare me, it is impossible.' From the 'Buddha's Deeds Collection Sutra,' Chapter 32, 'Bodhisattva Subduing Mara' 'At that time, the demon hosts exhausted their power, threatening the Bodhi tree, yet they could not make the Bodhisattva move a single hair. There is a verse that says: 'The heavenly demon armies suddenly gathered, everywhere beating drums, shaking the earth with noise, blowing conches and shells, making all sorts of sounds, chanting: 「What do you intend to do? Now seeing this great demon army, why not quickly flee from here? Your appearance is now as beautiful as cast gold, your face is pure, admired by gods and humans, such a body will soon perish, this great demon host is hard to withstand. Look at the ground and the void, all sorts of transformations are filled, if you must fight, you will probably not be their match, if they become angry, they might harm your body.」' The voice of the Kalavinka bird, told the Yakshas and Rakshasas: 'Foolishly wanting to disturb the essence of the void, coming to frighten me is the same, able to destroy mountain kings with vajra, or dry up the ocean with a breath, or hold an angry dragon, like this they cannot move my heart.' The demon hosts angrily released volcanoes, uprooting trees and throwing them around, molten copper poured down like red stars, some held poisonous snakes, some held the heads of camels, horses, and white elephants, some held the heads of cats, jackals, and monkeys, some angry snake dragons spat out their tongues, some had lightning and thunder, mixed with rain, earth, stones, hail, and vajra, some poured down iron balls and various weapons, spears, long swords, tridents, some manifested poisonous snakes with vajra teeth, falling to the ground and breaking branches, all sorts of weapons shouted loudly, some with a hundred arms shot a hundred arrows, snake mouths spewed fierce flames, some clubs and iron balls were like Mount Sumeru, some emitted terrifying fiery rain, falling to the ground and splitting open to the springs below, some darted around, surrounding from front and back, some were on the left and right and at the feet, turning hands and feet upside down, spewing smoke and fire, suddenly laughing loudly again. These terrifying demon armies, the Bodhisattva saw them as if they were illusions, although their power was enough to take life, in the Bodhisattva's eyes they were like the moon in the water, not real male or female forms, not me, not life, not sentient beings, eyes, ears, nose, mouth, body, consciousness, etc., internal and external causes each exist, these are all natural, no one created them, what I say is not false, if you do not believe, I will swear again, just as I see them now, wanting to come and frighten me, the essence of all dharmas and my body, are all empty and without substance.' 'At this time, the demon army, Yakshas, and others, with various forms and bodies, were frightening the Bodhisattva, the Bodhisattva at that time, was not startled, not afraid, not moved, not shaken. And the demon king Mara, further increased his anger, his heart filled with sorrow, covering his whole body, unable to be at peace. There is a verse that says: 'The demon king's retinue is very terrifying, each making various terrifying shapes, seeing the Bodhisattva not alarmed, Mara's heart was troubled, and he was even more hateful.' 'At that time, the Bodhisattva thought: 'This demon king Mara, does not accept the advice of others, does all sorts of things without knowing it, I can now use the Dharma to cut off all his evil deeds.'

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。』菩薩如是心思惟已，語魔波旬作如是言：『魔王波旬！汝善諦聽。我本來此，菩提樹下，創初之時，將一把草，鋪已而坐。所以者何？恐畏后時共魔波旬成於怨仇，斗諍相競惡口罵詈。汝魔波旬！造諸惡行，無有善心，我今欲斷汝魔波旬一切怨仇，欲滅汝等一切惡業。汝魔波旬！若欲生於怨恨之心，作如是念：「何故菩薩坐此樹下，將草作鋪，著糞掃衣？」汝心如是妒嫉此事。汝魔波旬！且定汝意，我若成就阿耨多羅三藐三菩提，后取如是等一切諸事，付囑于汝，愿汝迴心生大歡喜。魔王波旬！汝今心中亦有言誓：「我等必當恐怖菩薩，令舍此座起走勿停。」然我復有弘大誓願：「我今此身坐於此座，設有因緣，於此坐處，身體碎壞猶如微塵，壽命磨滅，若我不得阿耨多羅三藐三菩提時，我身終不起於此處。」魔王波旬！如是次第，我等當觀，是誰勇猛誓願力強？有能在先成就此愿，或我或魔及汝軍眾？若我福業善根力強，我應成此誓願不虛。』是時菩薩向魔波旬而說偈言：

「『汝昔施一無遮會，　　今得如是大威權， 我于無量億僧祇，　　為諸眾生種種施。』

「爾時，魔王波旬復向菩薩而說偈言：

「『我昔祭祀無遮會，　　汝今驗我既非虛， 汝若干劫佈施行，　　誰信此言欲降我。』

「魔王波旬說此偈已，是時菩薩，不畏不驚，不怯不弱，專注不亂。以柔軟心，舍諸恐怖，身毛和靡，視瞬安庠，伸其右手，指甲紅色，猶如赤銅。兼以種種諸相莊嚴具足，無量千萬億劫，諸行功德善根所生，舉手摩頭。手摩頭已，復摩腳趺，摩腳趺已，以慈愍心，猶如龍王，欲視舉頭。既舉頭已，善觀魔眾，觀魔眾已，以千萬種功德右手指于大地，而說偈言：

「『此地能生一切物，　　無有相為平等行， 此證明我終不虛，　　唯愿現前真實說。』

「爾時，菩薩手指此地作是言已，是時此地所負地神，以諸珍寶，而自莊挍，所謂上妙天冠耳珰手鎖臂釧及指環等，種種瓔珞莊嚴于身，復以種種香華滿盛七寶瓶內，兩手捧持，去菩薩坐不近不遠，從於地下忽然涌出，示現半身，曲躬恭敬向于菩薩，白菩薩言：『最大丈夫！我證明汝，我知于汝。往昔世時，千億萬劫，施無遮會

現代漢語譯本：菩薩這樣思索之後，對魔王波旬說：『魔王波旬！你仔細聽著。我最初來到這裡，在這菩提樹下，用一把草鋪好坐下。為什麼呢？是怕將來與你魔波旬結下怨仇，互相爭鬥，惡語相罵。你魔波旬！做了許多惡行，沒有善心，我現在想斷絕你魔波旬的一切怨仇，想滅除你們的一切惡業。你魔波旬！如果想生起怨恨之心，這樣想：「為什麼菩薩坐在這樹下，用草鋪地，穿著糞掃衣？」你心中如果嫉妒這件事。你魔波旬！先定下你的心意，我如果成就了無上正等正覺，之後會把所有這些事情都託付給你，希望你回心轉意，生起大歡喜。魔王波旬！你現在心中也有誓言：「我們一定要恐嚇菩薩，讓他離開這個座位，起身不停地走。」然而我也有宏大的誓願：「我現在這個身體坐在這個座位上，即使有因緣，在這個座位上，身體碎裂如微塵，壽命終結，如果我沒有得到無上正等正覺，我的身體終究不會離開這裡。」魔王波旬！按照這樣的順序，我們應當觀察，是誰的勇猛誓願力量強大？是誰能先成就這個誓願，是我還是魔和你以及你的軍隊？如果我的福業善根力量強大，我應當成就這個誓願，不會虛假。』這時菩薩對魔波旬說了偈語： 『你過去施捨過一次無遮大會，現在得到如此大的威權，我于無量億僧祇，爲了眾生做了種種佈施。』 『那時，魔王波旬又對菩薩說了偈語：』 『我過去祭祀過無遮大會，你現在驗證我，確實不是虛假的，你若干劫佈施行善，誰會相信你說的話能降伏我。』 『魔王波旬說完這個偈語后，這時菩薩，不害怕，不驚慌，不膽怯，不軟弱，專心致志，不散亂。以柔軟的心，捨棄一切恐怖，身毛柔順，眼神安詳，伸出右手，指甲紅色，如同赤銅。加上種種莊嚴的相貌，具足無量千萬億劫，諸行功德善根所生，舉手摩頭。手摩頭后，又摩腳背，摩腳背後，以慈悲憐憫的心，如同龍王，想要抬頭看。抬頭之後，仔細觀察魔眾，觀察魔眾后，用千萬種功德的右手指向大地，說了偈語：』 『這大地能生長一切事物，沒有互相為平等而行，這證明我終究不會虛假，只希望現在真實地說出來。』 『那時，菩薩用手指著大地說了這些話后，這時這大地所負載的地神，用各種珍寶裝飾自己，所謂上妙的天冠、耳珰、手鐲、臂釧以及指環等，用各種瓔珞莊嚴身體，又用各種香花盛滿七寶瓶內，雙手捧著，離菩薩坐的地方不近不遠，從地下忽然涌出，顯現半身，彎腰恭敬地向菩薩，對菩薩說：『大丈夫！我證明你，我知道你。在過去世時，千億萬劫，施捨無遮大會。』

English version: Having pondered thus, the Bodhisattva spoke to the demon king Mara, saying: 'Demon King Mara! Listen carefully. When I first came here, under this Bodhi tree, I laid down a handful of grass and sat upon it. Why? It was to avoid future enmity with you, Mara, and to prevent fighting, contention, and abusive language. You, Mara! You have committed many evil deeds and have no good intentions. I now wish to sever all enmity with you, Mara, and to extinguish all your evil karma. You, Mara! If you wish to harbor resentment, thinking, 「Why does the Bodhisattva sit under this tree, using grass as a mat, and wearing discarded rags?」 If you are jealous of this, then, Mara! Settle your mind. If I attain Anuttara-samyak-sambodhi, I will entrust all these matters to you, hoping that you will change your mind and rejoice greatly. Demon King Mara! You also have a vow in your heart: 「We must terrify the Bodhisattva, causing him to leave this seat and rise and walk away without stopping.」 However, I also have a great vow: 「I will sit in this seat with this body. Even if, due to circumstances, my body is shattered into dust in this seat, and my life is extinguished, if I do not attain Anuttara-samyak-sambodhi, my body will never rise from this place.」 Demon King Mara! In this order, we should observe, whose vow of courage and strength is greater? Who will first fulfill this vow, whether it is I, or the demon, or you and your army? If the power of my meritorious deeds and good roots is strong, I should fulfill this vow without fail.' At that time, the Bodhisattva spoke a verse to Mara: 'You once gave a universal offering, and now you have such great power. I have given various offerings for countless eons for the sake of all beings.' 'Then, the demon king Mara spoke a verse to the Bodhisattva:' 'I once made sacrifices at a universal offering. Now you verify that I am not false. You have practiced giving for countless eons. Who will believe that your words can subdue me?' 'After the demon king Mara spoke this verse, the Bodhisattva, at that time, was not afraid, not startled, not timid, not weak, focused and not distracted. With a gentle heart, he abandoned all fear. His body hair was smooth, his gaze was peaceful, he extended his right hand, his nails were red, like red copper. Adorned with various marks, he was complete with the merits and good roots of countless eons of practice. He raised his hand and stroked his head. After stroking his head, he then stroked his feet. After stroking his feet, with a compassionate heart, like a dragon king, he wanted to raise his head to look. After raising his head, he carefully observed the demon host. After observing the demon host, with his right hand, which possessed countless merits, he pointed to the earth and spoke a verse:' 'This earth can produce all things, without any mutual equality in action. This proves that I will not be false. I only wish that the truth be revealed now.' 'At that time, after the Bodhisattva pointed to the earth and spoke these words, the earth deity, who was supported by the earth, adorned herself with various treasures, such as exquisite heavenly crowns, earrings, bracelets, armlets, and rings. She adorned her body with various ornaments, and filled seven jeweled vases with various fragrant flowers. Holding them in both hands, she emerged from the ground, not too close and not too far from where the Bodhisattva was sitting. She showed half of her body, bowed respectfully to the Bodhisattva, and said to the Bodhisattva: 'Great man! I bear witness to you, I know you. In past lives, for countless eons, you have given universal offerings.'

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。』作是語已，是時其地遍及三千大千世界，六種震動，作大音聲，猶如打于摩伽陀國銅鐘之聲，震遍吼等，如前所說，具十八相。

「爾時，彼魔一切軍眾及魔波旬，如是集聚，皆悉退散，勢屈不如，各各奔逃，破其陣場，自然恐怖，不能安心，失腳東西南北馳走。當是之時，或復白象頓蹶而倒，或馬乏臥，或車腳折，狼藉縱橫。或軍迷荒不能搖動，或復弩槊弓箭長刀罥索、劍輪三叉戟翣小斧鉞鈇，從於手中自然落地。又複種種牢固鎧甲，自碎摧壞去離於身。如是四方爭競藏竄，或覆其面，踣地而眠，或仰倒地，乍左乍右，宛轉尸移。或走投山，或入地穴，或有倚樹，或入闇林，或有迴心歸依菩薩，請乞救護養育於我，其有依倚于菩薩者，不失本心。時其波旬，聞大地聲，心大恐怖，悶絕躄地，不知東西于上空中，唯聞是聲：『打某撮某，捉某斫某，殺某斷某，黑闇之行，悉令滅盡，莫放波旬。』

佛本行集經卷第三十

隋天竺三藏阇那崛多譯菩薩降魔品下

「爾時，彼處別有地神，將於一瓶涼冷之水，灑魔王上，而告之言：『汝魔波旬！速疾急起！走向自宮，今為汝故，當有種種器仗，欲來害於汝身，節節解汝。』而彼魔眾，本時所作，雜類形容，殊異身體，變現而來，執持種種兵戈器械，如是怖已，不能復形。還如是歸，至本來處，各相迷失，經由七日，於後或有得相見者，或不相見，其相見者，各相借問。或復哭母，或復哭父，或兄或弟，或姊或妹，互相謂言：『我等今者值此大厄，是我等殃，我等今得本命而還，深是我等不可思議。』而有偈說：

「『菩薩右手百福嚴，　　諸指網羅赤紅甲， 掌內千輻輪相炳，　　閻浮金光妙色充。 以手安庠摩頭趺，　　如是掌下似云電， 口言：「大地汝明我，　　往昔無數劫修行， 所有來乞曾不違，　　水火風神皆驗實， 梵天帝釋並日月，　　十方諸佛悉鑒知， 如我苦行求菩提，　　佈施持戒精進忍， 禪定智慧等六度，　　及四無量諸神通， 如是次第助道因，　　一切熏修盡皆證， 十方我作諸功德，　　般遮于瑟及檀那， 汝魔萬分無一毫

現代漢語譯本：話說完這話時，當時那個地方遍及三千大千世界，發生六種震動，發出巨大的聲響，猶如敲擊摩伽陀國的銅鐘的聲音，震動遍及吼叫等，如前面所說，具備十八種相狀。 當時，那些魔眾和魔王波旬，像這樣聚集在一起，全都退散逃跑，勢力屈服不如，各自奔逃，打破了他們的陣地，自然感到恐懼，不能安心，失足向東西南北奔跑。在這個時候，有的白象突然倒地，有的馬匹疲憊地躺臥，有的車子輪子折斷，狼藉縱橫。有的軍隊迷失方向不能動彈，有的弩、槊、弓箭、長刀、罥索、劍輪、三叉戟、翣、小斧、鉞、鈇，從手中自然掉落。還有各種堅固的鎧甲，自行破碎摧毀，脫離身體。像這樣四處爭相躲藏，有的捂著臉，倒在地上睡覺，有的仰面朝天倒在地上，一會兒向左一會兒向右，翻滾著移動。有的逃到山裡，有的鉆入地穴，有的靠著樹，有的進入黑暗的樹林，有的回心轉意歸依菩薩，請求救護養育他們，那些依靠菩薩的人，不失去本心。當時，波旬聽到大地的聲音，心中非常恐懼，昏厥倒地，不知東西，在空中只聽到這樣的聲音：『打某某，捉某某，砍某某，殺某某，斷某某，黑暗的行為，全部消滅乾淨，不要放過波旬。』 那時，那個地方另有地神，拿來一瓶清涼的水，灑在魔王身上，並告訴他說：『你魔王波旬！快點起來！走向你的宮殿，現在因為你的緣故，將有各種兵器，要來傷害你的身體，一節節地解剖你。』而那些魔眾，原本所作的，各種各樣的形狀，奇異的身體，變化顯現而來，拿著各種兵器，像這樣恐懼之後，不能恢復原形。像這樣返回，回到原來的地方，各自迷失方向，經過七天，之後有的能夠相見，有的不能相見，那些相見的人，各自互相詢問。有的哭母親，有的哭父親，有的哭哥哥或弟弟，有的哭姐姐或妹妹，互相說道：『我們現在遭遇這樣的大災難，是我們的罪過，我們現在能夠保住性命回來，真是我們不可思議的福分。』還有偈頌說： 『菩薩右手百福莊嚴，手指間有網狀的紅色指甲，掌心有千輻輪相閃耀，閻浮金色的光芒充滿。用手安詳地撫摸頭頂，像這樣掌下如同云電，口中說道：「大地你證明我，往昔無數劫修行，所有來乞求的從不違背，水火風神都驗證了真實，梵天、帝釋以及日月，十方諸佛都明鑑，像我苦行求菩提，佈施、持戒、精進、忍辱，禪定、智慧等六度，以及四無量心等神通，像這樣次第助道的因，一切熏修都已證得，十方我所作的功德，般遮于瑟和檀那，你魔王萬分沒有一毫。』

English version: As soon as these words were spoken, the place was filled throughout the three thousand great chiliocosms, experiencing six kinds of tremors, producing a great sound, like the sound of a copper bell being struck in the kingdom of Magadha, the tremors and roars spreading everywhere, as described before, possessing eighteen characteristics. At that time, those demons and the demon king Papiyas, having gathered together in this way, all retreated and fled, their power subdued and inferior, each running away, breaking their battle lines, naturally feeling fear, unable to find peace, losing their footing and running in all directions. At this time, some white elephants suddenly fell to the ground, some horses lay exhausted, some chariot wheels broke, scattered and chaotic. Some armies lost their way and could not move, some crossbows, spears, bows, long swords, snares, sword wheels, tridents, fans, small axes, battle axes, and hatchets, fell from their hands naturally. Also, various kinds of sturdy armor, shattered and destroyed themselves, falling off their bodies. In this way, they scrambled to hide in all directions, some covering their faces, falling to the ground to sleep, some falling on their backs, sometimes to the left, sometimes to the right, rolling and shifting. Some fled into the mountains, some burrowed into caves, some leaned against trees, some entered dark forests, some repented and took refuge in the Bodhisattva, begging for protection and care, those who relied on the Bodhisattva did not lose their original minds. At that time, Papiyas heard the sound of the earth, his heart filled with great fear, he fainted and fell to the ground, not knowing east or west, in the sky he only heard this sound: 'Strike so-and-so, seize so-and-so, chop so-and-so, kill so-and-so, cut off so-and-so, the deeds of darkness, all shall be extinguished, do not let Papiyas go.' At that time, there was another earth deity in that place, who brought a bottle of cool water and sprinkled it on the demon king, and told him: 'You demon king Papiyas! Quickly get up! Go to your palace, now because of you, there will be various weapons, coming to harm your body, dissecting you piece by piece.' And those demons, originally having taken on various shapes, strange bodies, transformed and appeared, holding various weapons, after being frightened in this way, could not return to their original forms. They returned in this way, to their original places, each losing their way, after seven days, some were able to see each other, some were not able to see each other, those who saw each other, each asked the other. Some cried for their mothers, some cried for their fathers, some cried for their older or younger brothers, some cried for their older or younger sisters, saying to each other: 'We are now encountering such a great disaster, it is our fault, we are now able to return with our lives, it is truly an inconceivable blessing for us.' And there is a verse that says: 'The Bodhisattva's right hand is adorned with a hundred blessings, the fingers have net-like red nails, the palm has a thousand-spoked wheel shining, the golden light of Jambudvipa is full. With his hand, he gently strokes the top of his head, like this, under his palm it is like lightning, and he says: 「Earth, you bear witness to me, in countless past kalpas of practice, I have never refused anyone who came to beg, the gods of water, fire, and wind have all verified the truth, Brahma, Indra, and the sun and moon, all the Buddhas of the ten directions know, like my ascetic practice seeking Bodhi, giving, keeping precepts, diligence, patience, meditation, wisdom, and the six perfections, as well as the four immeasurable minds and other supernatural powers, like this, the causes that aid the path in order, all the cultivation has been attained, the merits I have made in the ten directions, the pancayusya and dana, you demon king do not have even a fraction of it.」'

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。」　　是時以手指此地， 其地震聲若鐘響，　　六種涌沒海波濤， 魔睹倒地悶不穌，　　或有空音唱縛撮， 雖降面失於光色，　　自知不及菩薩威， 椎胸大哭唱叫聲，　　身體疲乏無歸處， 東西南北縱橫走，　　心迷悶絕無有情， 象馬車兵力悉摧，　　鳩槃毗舍遮羅剎， 自然驚怖悉星散，　　退走求道各回遑。 如鳥在澤被火飛，　　父母兄弟姊妹女， 兩兩相求不知道，　　各問汝今何處停。 設得相見迭相嫌，　　俱云厄至恐失命， 彼諸魔眾無億數，　　忽然消滅似散云。 如是苦經七日中，　　后遇相逢唱言活， 我等心今大歡喜。　　時彼菩提樹大神， 慈心將冷水一瓶，　　灑于魔上作是說： 「速起莫住隨心去，　　汝今若不取我言， 后值厄難當分甘。」　　夜叉羅剎鳩槃等， 摩睺羅伽及毗舍，　　世間所有可畏形， 魔王率將樹下來，　　慾望恐怖于菩薩。 端正容顏諸相滿，　　功德具如千日光， 心不驚動猶須彌，　　觀彼魔眾如幻化， 諸法無異無分別，　　如星如露如浮雲， 法相如是正思惟，　　安心善住結加坐， 若有我心彼聞見，　　如是邪念則生貪， 癡人作是著我時，　　以心念故見恐怖。 釋迦牟尼大尊者，　　觀于諸法平等如， 十二因緣相續生，　　心意境界空無實。 見諂曲魔不驚動，　　乏頓無利身體疲， 木石刀杖悉棄捐，　　眷屬馳走無依怙。』

「爾時，魔王波旬長子名曰商主，即以頭頂禮菩薩足，乞求懺悔，口唱是言：『大善聖子！愿聽我父發露辭謝，凡愚淺短，猶如小兒，無有智慧。我今忽來惱亂聖子，將諸魔眾，現種種相恐怖聖子。我于已前，曾咨父言，以忠正心：「雖有智人善解諸術，猶尚不能降伏于彼悉達太子，況復我等？」但願聖子！恕亮我父。我父無智，不識道理，如是恐怖大聖王子，當何取生？大聖王子！愿仁所誓，早獲成就速證阿耨多羅三藐三菩提。』

「爾時，所有一切諸天，向于菩薩生信行者，若虛空中及在地上，或復諸方，彼等悉大歡喜踴躍遍滿其體，不能自勝，以歡喜心，口唱是言：『唎唎[口祁][口祁]梨梨。』其聲遍滿四方虛空，震叫響徹弄諸衣服，『嗚呼希有菩薩！今已降伏諸魔及魔軍眾。』以作天樂，以作天歌，讚歎菩薩

當時，（佛陀）用手指著這塊土地， 那地震的聲音如同鐘聲一樣洪亮，六種震動使得海浪翻涌， 魔眾看到后倒地昏迷不醒，有的發出空洞的縛撮之聲， 雖然（魔眾）降伏了，但面色失去了光澤， 他們自己知道比不上菩薩的威德， 捶胸大哭，叫喊的聲音，身體疲憊無處可歸， 東西南北到處亂跑，心神迷亂，昏厥無情， 象、馬、車、兵的力量全部被摧毀，鳩槃荼、毗舍遮、羅剎等， 自然驚恐，四散奔逃，退走求道，各自逃亡。 如同鳥在沼澤中被火燒一樣飛散，父母、兄弟、姐妹、女兒， 兩兩互相尋找，不知道對方在哪裡，各自詢問你現在在哪裡停留。 即使相見，也互相嫌棄，都說災難臨頭，恐怕會喪命， 那些魔眾數不勝數，忽然消散如同散開的雲彩。 這樣痛苦地經過七天，後來相遇，歡呼說活下來了， 我們現在心中非常歡喜。這時，那菩提樹的大神， 慈悲地拿著一瓶冷水，灑在魔眾身上，說道： 『快起來，不要停留，隨心所欲地去吧，你們現在如果不聽我的話， 以後遇到災難，要自己承擔。』夜叉、羅剎、鳩槃荼等， 摩睺羅伽和毗舍遮，世間所有可怕的形象， 魔王率領著他們從樹下下來，想要恐嚇菩薩。 （菩薩）端正的容顏，各種相好圓滿，功德如同千個太陽的光芒， 內心不驚動，如同須彌山一樣，看待那些魔眾如同幻化， 諸法沒有差異，沒有分別，如同星星、露水、浮雲， 法相就是這樣，正確地思考，安心地安住，結跏趺坐， 如果我心中有彼聞見，這樣的邪念就會產生貪慾， 愚癡的人執著於我的時候，因為心念的緣故，就會看到恐怖。 釋迦牟尼大尊者，觀察諸法平等如一， 十二因緣相續產生，心意境界空無真實。 看到諂媚的魔眾不驚動，疲憊無力，身體疲憊， 木頭、石頭、刀、杖全部丟棄，眷屬逃跑，無所依靠。 當時，魔王波旬的長子名叫商主，就用頭頂禮菩薩的腳，請求懺悔，口中說道：『大善聖子！愿聽我父發露辭謝，他凡愚淺薄，如同小兒，沒有智慧。我今天忽然來惱亂聖子，帶領著魔眾，現出種種形象恐嚇聖子。我之前曾對父親說過，以忠誠的心：『即使有智慧的人善於各種法術，尚且不能降伏那位悉達太子，更何況我們呢？』但願聖子！寬恕我的父親。我的父親沒有智慧，不識道理，這樣恐嚇大聖王子，將如何生存？大聖王子！愿您所發的誓願，早日成就，迅速證得阿耨多羅三藐三菩提。』 當時，所有一切諸天，對菩薩生起信心的人，無論在虛空中還是在地上，或者在其他地方，他們都非常歡喜，踴躍遍滿全身，不能自已，以歡喜的心，口中說道：『唎唎[口祁][口祁]梨梨。』他們的聲音遍滿四方虛空，震動響徹，弄響衣服，『嗚呼！稀有菩薩！現在已經降伏了諸魔和魔軍。』他們演奏天樂，唱著天歌，讚歎菩薩。

At that time, (the Buddha) pointed his finger at this land, The sound of the earthquake was like the resounding of a bell, and six kinds of tremors caused the sea waves to surge, The demons, seeing this, fell to the ground unconscious, some uttering hollow sounds of 'bound-together', Although (the demons) were subdued, their faces lost their luster, They themselves knew they could not match the power of the Bodhisattva, They beat their chests and cried out, their bodies exhausted and with nowhere to go, They ran around in all directions, their minds confused, fainting and without feeling, The strength of elephants, horses, chariots, and soldiers was completely destroyed, and Kumbhandas, Pisachas, Rakshasas, etc., Naturally terrified, they scattered and fled, retreating to seek the path, each fleeing for themselves. Like birds scattered by fire in a marsh, parents, brothers, sisters, and daughters, Sought each other in pairs, not knowing where the other was, each asking where are you staying now. Even if they met, they disliked each other, all saying that disaster was imminent and they were afraid of losing their lives, Those demons were countless, suddenly dissipating like scattered clouds. They suffered like this for seven days, and later, when they met, they cheered, saying they had survived, Our hearts are now very joyful. At this time, the great spirit of the Bodhi tree, Compassionately took a bottle of cold water and sprinkled it on the demons, saying: 'Get up quickly, do not stay, go as you please, if you do not listen to me now, You will have to bear the consequences when you encounter disaster later.' Yakshas, Rakshasas, Kumbhandas, etc., Mahoragas and Pisachas, all the terrifying forms in the world, The demon king led them down from the tree, wanting to frighten the Bodhisattva. (The Bodhisattva's) upright countenance, with all the marks of excellence complete, his merit like the light of a thousand suns, His heart was not disturbed, like Mount Sumeru, viewing those demons as illusions, All dharmas are without difference, without distinction, like stars, dew, and floating clouds, The nature of dharma is like this, thinking correctly, dwelling peacefully, sitting in full lotus posture, If there is 'I' in my heart, and 'hearing' and 'seeing', such evil thoughts will give rise to greed, When foolish people cling to 'I', because of the mind's thoughts, they will see terror. Shakyamuni, the great venerable one, observed all dharmas as equal and the same, The twelve links of dependent origination arise in succession, the realm of mind is empty and unreal. Seeing the flattering demons, he was not disturbed, they were exhausted and powerless, their bodies weary, Wood, stones, swords, and staffs were all discarded, their families fled, without any support. At that time, the eldest son of the demon king Mara, named Shangzhu, bowed his head to the Bodhisattva's feet, asking for repentance, and said: 'Great virtuous son! Please listen to my father's confession, he is foolish and shallow, like a child, without wisdom. Today, I suddenly came to disturb the holy son, leading the demons, manifesting various forms to frighten the holy son. I had previously told my father, with a sincere heart: 'Even if there are wise people skilled in all kinds of magic, they still cannot subdue that Prince Siddhartha, let alone us?' May the holy son! Forgive my father. My father is without wisdom, does not understand reason, how can he survive after frightening the great holy prince like this? Great holy prince! May your vows be fulfilled soon, and quickly attain Anuttara-samyak-sambodhi.' At that time, all the devas, those who had faith in the Bodhisattva, whether in the sky or on the ground, or in other places, were all very happy, their bodies filled with joy, unable to contain themselves, with joyful hearts, they said: 'Lili [mouthqi][mouthqi]lili.' Their voices filled the four directions of space, resounding and shaking, rustling their clothes, 'Oh! Rare Bodhisattva! Now you have subdued all the demons and the demon army.' They played heavenly music and sang heavenly songs, praising the Bodhisattva.

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。復將天花、曼陀羅花、摩訶曼陀羅花、曼殊沙花、摩訶曼殊沙花、優缽羅花、拘勿頭花、缽頭摩花、分陀利花，以天栴檀細末之香，散菩薩上。散已復散，雨而更雨。有偈說言：

「『菩薩既降伏魔王，　　此之大地六種動， 眾生沒在無明暗，　　大聖神光普照明。 天地開朗日月輝，　　猶如婦女莊嚴面， 虛空下種種花雨，　　曼陀羅等及余花。』

「爾時，復有無量無邊諸餘天等，千萬億數，娑婆世主、大梵天王及帝釋等，皆大歡喜，乃至遍體，不能自勝，合十指掌頂禮菩薩，口作是言：『今此聖者！必證阿耨多羅三藐三菩提。』是時其處菩提樹下相去不遠，有一龍王名曰迦羅，即便以偈嘆菩薩言：

「『如我昔睹佛日興，　　還如此處菩提樹， 作大神通希有事，　　善巧方便降魔王。 世尊今者亦復然，　　鋪草結加安隱坐， 心不攀緣正意住，　　曾無一念暫時驚， 如是勇猛大精進，　　決定最勝牟尼佛。 而此大地六種動，　　其響震吼如鐘聲， 東西南北涌復潛，　　不久必成大勝覺。 虛空閦塞諸天眾，　　百千萬億那由他， 唱聲微妙心喜歡，　　仁今必作大妙聖。 諸天萬億不可數，　　各弄衣服滿虛空， 如是預相無有邊，　　仁今作佛成大聖。 千萬那由他天眾，　　在空頂禮合掌恭， 此之先應難具言，　　仁今作佛大尊覺。 天諸童子億千萬，　　喜歡手執妙天花， 于仁者上雨花云，　　仁今作佛世尊勝。 周匝菩提樹林木，　　枝頭皆向尊屈低， 此諸瑞相非一條，　　仁今作佛大尊極。 仁既降伏天魔眾，　　可畏音響及殊形， 悉以慈力攝化周，　　仁今作佛大尊稱。』 迦羅龍王嘆佛已，　　心生快樂大喜歡。

佛本行集經成無上道品第三十三

「爾時，菩薩既已降伏一切魔怨，拔諸毒刺建立勝幢，坐金剛座已，滅一切諸世間內諍斗之心。滅諍斗已，內外調伏，心清凈行，為令一切世間眾生作利益故，為令一切世間眾生得安樂故，為令一切諸惡眾生髮慈心故，為斷一切諸惡眾生結垢行故。自已滅除睡眠纏蓋，心得清凈，光明現前，正念圓滿，亦教眾生，令斷一切睡眠覆障。自已斷除一切調戲，得清凈心，無有濁亂，亦教眾生，令滅一切調戲之心，使得清凈

現代漢語譯本：又將天花、曼陀羅花、摩訶曼陀羅花、曼殊沙花、摩訶曼殊沙花、優缽羅花、拘勿頭花、缽頭摩花、分陀利花，用天栴檀細末的香，散在菩薩身上。散了又散，像雨一樣不停落下。有偈語說道： 『菩薩既然降伏了魔王，這大地就發生了六種震動，眾生沉沒在無明的黑暗中，大聖的神光普照。天地開闊，日月光輝，就像婦女妝扮的容顏，虛空中落下種種花雨，有曼陀羅花等各種花。』 當時，又有無量無邊的其他天人等，成千上億，娑婆世界的統治者、大梵天王和帝釋等，都非常歡喜，甚至全身都不能自持，合起十指掌心向菩薩頂禮，口中說道：『這位聖者！必定會證得阿耨多羅三藐三菩提。』這時，在菩提樹下不遠的地方，有一位龍王名叫迦羅，就用偈語讚歎菩薩說： 『就像我過去看到佛日昇起一樣，又像現在在這菩提樹下，展現大神通的稀有事蹟，巧妙方便地降伏了魔王。世尊現在也是這樣，鋪上草蓆，結跏趺坐，安穩地坐著，心中沒有攀緣，正念安住，沒有一念的驚慌，如此勇猛精進，必定會成為最殊勝的牟尼佛。因此大地發生了六種震動，響聲震動如鐘聲，東西南北涌起又潛下，不久必定成就大勝覺。虛空中充滿了諸天眾，成百千萬億那由他，發出微妙的聲音，心中歡喜，您現在必定會成為大妙聖。諸天萬億數不清，各自揮舞衣服充滿虛空，這樣的預兆無邊無際，您現在將成佛，成為大聖。千萬那由他的天眾，在空中頂禮，合掌恭敬，這些先兆難以盡述，您現在將成佛，成為大尊覺。天上的童子成千上萬，歡喜地手持美妙的天花，在您的身上降下花云，您現在將成佛，成為世尊勝。菩提樹周圍的樹木，枝頭都向您彎曲，這些瑞相不止一種，您現在將成佛，成為大尊極。您既然降伏了天魔眾，那些可怕的音響和奇異的形貌，都用慈力攝化，您現在將成佛，成為大尊稱。』 迦羅龍王讚歎佛后，心中生起快樂，非常歡喜。 《佛本行集經》成無上道品第三十三 當時，菩薩既然已經降伏了一切魔怨，拔除了各種毒刺，建立了勝利的旗幟，坐在金剛座上，消滅了一切世間內心的爭鬥之心。消滅了爭鬥之後，內外都得到調伏，心清凈地修行，爲了讓一切世間眾生得到利益，爲了讓一切世間眾生得到安樂，爲了讓一切惡劣的眾生髮起慈悲心，爲了斷除一切惡劣眾生的結垢行為。自己已經消除了睡眠的纏繞和覆蓋，內心得到清凈，光明顯現，正念圓滿，也教導眾生，讓他們斷除一切睡眠的覆蓋和障礙。自己已經斷除了一切戲弄，得到清凈的心，沒有渾濁和混亂，也教導眾生，讓他們消滅一切戲弄之心，使得清凈。

English version: Then, they scattered celestial flowers, mandārava flowers, mahāmandārava flowers, mañjūṣaka flowers, mahāmañjūṣaka flowers, utpala flowers, kumuḍa flowers, padma flowers, and puṇḍarīka flowers, with the fragrance of fine powder of celestial sandalwood, upon the Bodhisattva. They scattered them again and again, raining down like a continuous shower. There is a verse that says: 'Since the Bodhisattva has subdued the demon king, this great earth has quaked in six ways. Sentient beings are submerged in the darkness of ignorance, but the great sage's divine light shines everywhere. The heavens and earth are open and bright, like the adorned face of a woman. Various flower rains fall from the sky, including mandārava and other flowers.' At that time, there were also countless other devas, numbering in the billions, including the rulers of the Saha world, the Great Brahma King, and Indra, all greatly rejoicing, even to the point of being overwhelmed. They joined their ten fingers in reverence and bowed to the Bodhisattva, saying, 'This holy one! Will surely attain Anuttara-samyak-sambodhi.' At that time, not far from the Bodhi tree, there was a dragon king named Kāla, who then praised the Bodhisattva in verse, saying: 'Just as I once saw the sun of the Buddha rise, so it is now under this Bodhi tree, performing great miraculous and rare deeds, skillfully and expediently subduing the demon king. The World Honored One is also like this now, spreading grass and sitting in the lotus posture, sitting peacefully. The mind does not cling, but dwells in right mindfulness, without a single moment of alarm. With such courage and great diligence, he will surely become the most supreme Muni Buddha. Therefore, the earth quakes in six ways, the sound reverberating like a bell, rising and sinking in the east, west, south, and north. Soon, he will surely attain great supreme enlightenment. The sky is filled with multitudes of devas, hundreds of millions of nayutas, chanting subtle sounds with joyful hearts. You will surely become a great and wondrous sage. Countless billions of devas, each waving their garments, fill the sky. Such omens are boundless. You will now become a Buddha, a great sage. Millions of nayutas of devas, in the sky, bow with joined palms in reverence. These prior signs are difficult to fully describe. You will now become a Buddha, a great and honored awakened one. Tens of millions of deva children, joyfully holding beautiful celestial flowers, rain down clouds of flowers upon you. You will now become a Buddha, the victorious World Honored One. The trees surrounding the Bodhi tree, their branches all bend towards you in reverence. These auspicious signs are not just one. You will now become a Buddha, the most supreme and honored one. Since you have subdued the demon hosts, their fearsome sounds and strange forms, you have transformed them all with the power of compassion. You will now become a Buddha, the great and honored one.' After Kāla the dragon king praised the Buddha, his heart was filled with joy and great happiness. From the 'Collection of the Buddha's Deeds' Sutra, Chapter 33, 'Attaining the Supreme Path' At that time, the Bodhisattva, having subdued all the demonic enemies, removed all the poisonous thorns, and established the banner of victory, sat upon the diamond seat, extinguishing all the internal conflicts of the world. Having extinguished the conflicts, both internally and externally, he was subdued, his mind was pure in practice, for the benefit of all sentient beings in the world, for the sake of all sentient beings in the world to attain peace and happiness, for the sake of all evil sentient beings to generate compassion, and to cut off the defiled actions of all evil sentient beings. He had already eliminated the entanglements and coverings of sleep, his mind was pure, light appeared, and right mindfulness was complete. He also taught sentient beings to eliminate all the coverings and obstacles of sleep. He had already eliminated all playfulness, attained a pure mind, without turbidity or confusion, and also taught sentient beings to eliminate all playfulness, so that they may become pure.

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。自斷一切疑悔之心，離暗弊行，于諸善惡一切法中，無有疑滯，得清凈心。

「爾時，菩薩得斷如是五種心已，煩惱漸薄。所以者何？此等五法，能為智慧作覆障故，能為智慧作不佐助，遮于涅槃微妙善路。如是一切悉皆棄捨，離諸欲心及不善法，分別內外，思惟觀察，一心寂定，欲證喜樂入于初禪法中而行。

「爾時，菩薩如是思惟：『我今已證初增上心，現得安樂微妙之法，心不放逸，應當正念舍離聚落，依阿蘭若所行法者，盡令得之。』是時菩薩，欲舍一切諸分別觀，清凈內心，一無分別，從三昧生歡喜樂已，證第二禪法中而行。

「爾時，菩薩復如是念：『我今已生此二增心，乃至舍離一切諸惡，成眾行已入二禪。』時菩薩厭離歡喜，舍行清凈，正念正慧，身受安樂，如聖所嘆，舍于諸惡。已得安樂，如是增上，證第三禪法中而行。

「爾時，菩薩復如是念：『此我第三增益之心，乃至在於蘭若行者。』是時菩薩，欲舍樂欲舍苦，如前所舍分別苦樂，無苦無樂，悉舍正念清凈，證第四禪法中而行。

「爾時，菩薩復更思惟：『此我增心，第四現見法安樂行，已得證知，心不放逸。善男子！應正念一心，在阿蘭若寂靜而行。』

「爾時，菩薩如是一心，清凈無垢，無障無翳，一切苦患悉皆除滅，調和柔軟可作諸業，已住決定。其夜初更欲成身通，受于種種神通境界，所謂一身能作多身，複合多身還作一身，作一身已，于虛空中，上沒下出，下沒上出，隱顯自在，橫遍亦然。穿過山崖石壁無礙，應念而行，入壁便出，出已還入。譬如霧中，沒已即現，現已還沒。入地如水，履水如地，出沒虛空，猶如飛鳥。或放煙熏，或出光焰，如大火聚。日月威德最大巍巍，能以手掌而捫摸之，現長大身乃至梵天。譬如工巧，巧師弟子，取清凈金，作諸器皿，隨意即成。亦分別知彼價貴賤。如工瓦師，瓦師弟子，成就泥團，置於輪上，欲作何器，即便得成，亦知其價，如善木師，木師弟子，伐取樹木，不腐不枯，欲作何器，即能得成，亦知其價。如象牙師，牙師弟子，得好像牙，欲作何器即能作成，亦知其價。如是如是，菩薩亦然，如是成就清凈之心，無濁穢心，無隔礙心，無患累心，柔和軟心，成就業心，真寂定心

現代漢語譯本：斷絕一切疑惑後悔之心，遠離陰暗的惡行，對於一切善惡之法，心中沒有疑惑滯礙，從而獲得清凈的心。 『那時，菩薩斷除了這五種心之後，煩惱逐漸減少。這是為什麼呢？因為這五種法，能夠遮蔽智慧，不能幫助智慧增長，阻礙通往涅槃的微妙善道。像這樣一切都捨棄，遠離各種慾望和不善之法，分別觀察內外，深入思考觀察，一心寂靜安定，想要證得喜樂，進入初禪的境界修行。 『那時，菩薩這樣思考：『我現在已經證得了初禪的增上心，現在獲得了安樂微妙之法，心中不放逸，應當正念，舍離村落，依照在寂靜處所修行的法，全部都應當獲得。』這時，菩薩想要捨棄一切分別的觀察，清凈內心，沒有任何分別，從三昧中生出歡喜快樂之後，證得第二禪的境界修行。 『那時，菩薩又這樣想：『我現在已經生起了這二禪的增上心，乃至舍離一切惡行，成就各種修行後進入二禪。』這時，菩薩厭離歡喜，捨棄修行清凈，正念正慧，身體感受安樂，如同聖者所讚歎的那樣，捨棄各種惡行。已經獲得安樂，像這樣增上，證得第三禪的境界修行。 『那時，菩薩又這樣想：『這是我第三禪的增益之心，乃至在寂靜處修行。』這時，菩薩想要捨棄快樂，捨棄痛苦，如同之前所捨棄的分別苦樂，沒有痛苦也沒有快樂，全部捨棄，正念清凈，證得第四禪的境界修行。 『那時，菩薩又進一步思考：『這是我增上的心，第四禪現見安樂的修行，已經證知，心中不放逸。善男子！應當正念一心，在寂靜處修行。』 『那時，菩薩一心清凈無垢，沒有障礙沒有陰翳，一切痛苦患難全部消除，調和柔軟可以進行各種修行，已經安住于決定。在那天夜裡的初更時分，想要成就神通，感受各種神通境界，所謂一個身體能夠變成多個身體，複合多個身體又變回一個身體，變成一個身體后，在虛空中，向上消失向下出現，向下消失向上出現，隱身顯現自在，橫向也是這樣。穿過山崖石壁沒有障礙，應念而行，進入墻壁就出來，出來后又進去。譬如在霧中，消失後立即出現，出現后又立即消失。進入地裡如同進入水中，在水上行走如同在地上行走，在虛空中出沒，猶如飛鳥。或者放出煙霧，或者發出光焰，如同巨大的火堆。日月威德最大最為巍峨，能夠用手掌撫摸它們，顯現出巨大的身體乃至到達梵天。譬如工匠，技藝精巧的工匠的弟子，取來純凈的黃金，製作各種器皿，隨意就能完成。也能夠分辨它們的價值高低。如同瓦匠，瓦匠的弟子，準備好泥團，放在輪子上，想要製作什麼器皿，立即就能完成，也知道它的價值，如同優秀的木匠，木匠的弟子，砍伐樹木，不腐爛不枯萎，想要製作什麼器皿，立即就能完成，也知道它的價值。如同象牙匠，象牙匠的弟子，得到好的象牙，想要製作什麼器皿立即就能完成，也知道它的價值。像這樣像這樣，菩薩也是這樣，像這樣成就清凈的心，沒有污濁的心，沒有隔閡的心，沒有患累的心，柔和柔軟的心，成就事業的心，真正寂靜安定的心。

English version: Cutting off all doubts and regrets, abandoning dark and evil deeds, having no doubts or hindrances in all good and evil dharmas, thus attaining a pure mind. 'At that time, after the Bodhisattva had cut off these five kinds of minds, afflictions gradually diminished. Why is this so? Because these five dharmas can cover and obstruct wisdom, they cannot assist wisdom to grow, and they hinder the subtle and good path to Nirvana. Thus, all these are abandoned, one is separated from all desires and unwholesome dharmas, one discerns the internal and external, contemplates and observes deeply, with a single mind in stillness and stability, desiring to attain joy and bliss, entering the first dhyana and practicing within it.' 'At that time, the Bodhisattva thought thus: 『I have now attained the first advanced mind, and now I have obtained the subtle dharma of peace and joy. My mind is not lax, I should be mindful and leave the village, and all the practices that are done in the secluded forest should be attained.』 At this time, the Bodhisattva wanted to abandon all discriminating observations, purify the inner mind, without any discrimination, and after joy and bliss arose from samadhi, he attained the second dhyana and practiced within it.' 'At that time, the Bodhisattva again thought thus: 『I have now generated this second advanced mind, and even abandoned all evil deeds, having accomplished all practices, I have entered the second dhyana.』 At this time, the Bodhisattva was weary of joy, abandoned the practice of purity, with right mindfulness and right wisdom, the body experienced peace and joy, as praised by the sages, abandoning all evil deeds. Having attained peace and joy, in this way advancing, he attained the third dhyana and practiced within it.' 'At that time, the Bodhisattva again thought thus: 『This is my third advanced mind, and even those who practice in the secluded forest.』 At this time, the Bodhisattva wanted to abandon pleasure and abandon pain, just as he had previously abandoned the discrimination of pain and pleasure, without pain and without pleasure, abandoning all, with right mindfulness and purity, he attained the fourth dhyana and practiced within it.' 'At that time, the Bodhisattva further contemplated: 『This is my advanced mind, the fourth dhyana, the practice of seeing peace and joy in the present, which has already been attained and known, and the mind is not lax. Good man! One should be mindful and with a single mind, practice in the secluded forest.』' 'At that time, the Bodhisattva』s mind was pure and without defilement, without obstruction or darkness, all suffering and afflictions were completely eliminated, it was harmonious and soft, capable of all practices, and had already settled into determination. In the first watch of that night, desiring to attain supernatural powers, he experienced various supernatural realms, that is, one body could transform into many bodies, and many bodies could combine back into one body, and after transforming into one body, in the empty space, disappearing upwards and appearing downwards, disappearing downwards and appearing upwards, with freedom to hide and appear, and the same was true horizontally. Passing through cliffs and stone walls without obstruction, acting according to thought, entering a wall and then coming out, and after coming out, entering again. Like in the fog, disappearing and then immediately appearing, and after appearing, immediately disappearing again. Entering the ground as if entering water, walking on water as if walking on land, appearing and disappearing in the empty space, like a flying bird. Or emitting smoke, or emitting flames, like a great fire. The sun and moon have the greatest and most majestic power, and one can touch them with the palm of the hand, manifesting a great body even reaching Brahma. Like a craftsman, a skilled craftsman』s disciple, taking pure gold, making various utensils, and completing them at will. They can also distinguish their value. Like a potter, a potter』s disciple, preparing a lump of clay, placing it on the wheel, and wanting to make any utensil, they can immediately complete it, and also know its value, like a good carpenter, a carpenter』s disciple, cutting down trees, not rotten or withered, and wanting to make any utensil, they can immediately complete it, and also know its value. Like an ivory craftsman, an ivory craftsman』s disciple, obtaining good ivory, and wanting to make any utensil, they can immediately complete it, and also know its value. In this way, in this way, the Bodhisattva is also like this, in this way accomplishing a pure mind, without a defiled mind, without a separated mind, without a mind of suffering, a soft and gentle mind, a mind of accomplishment, a truly still and stable mind.'

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。于夜初更，修習造作種種神通，成就智心，出現種種神通境界，所謂一身作于多身，略說乃至身至梵天。菩薩心得如是寂定，如是清凈，如是無垢，如是無翳，除滅一切煩惱患累。造諸業已，心得寂滅。

「爾時，菩薩還於是夜初更之中，更欲證知宿命神通，成就心行，欲于自心知他人心種種念數。所謂受身一生之處，二生之處，三四五六七八九十、二十三十四十五十、一百二百、一千一萬，無量億萬，半劫小劫，中劫大劫，無量小劫，中劫大劫。我昔某處，我名字某，如是姓族，如是種類，如是飲食，如是受樂，如是壽命，如是死已生於彼處，彼生復死。

「爾時，菩薩以如是相如是行知種種宿世，自身既爾，他身亦然。又復自知種種宿命，譬如有人，從自聚落出已，至於他聚落，行於其道路，知何處坐，知何處行，知何處眠，知何處言，知何處默。至此聚落，知彼聚落其間近遠行路之時，何處而行，何處而坐，乃至何處眠臥言默，至彼聚落，還已聚落。復如是念，思惟悉知，從此聚落，經若干時，至彼聚落。復于某處若干時住，若干時行，若干時坐，若干時語，若干時默，過若干時，復至某邑。復知彼處，若干時行坐起眠臥語默停泊，乃至到于已聚落已，悉如是知。菩薩亦然。如是定心清凈之心，無垢穢心，如是軟心，無患惱心，可作業心，于彼初夜初更之中，得宿命智，正念證知，心成就行。

「爾時，菩薩既思惟知自身生處及他生處，所謂一生國土之處，乃至無量無邊億劫所生之處。是時菩薩，如相如教，次第聞說如知自身所生之處，及以他身種種生處亦復憶念。

「菩薩憶念如是生已，能于處處諸眾生類，受諸生中，得慈念心，此我親舊，此我外人，舍此親已，復生某處，此世彼世，流轉不息。猶如風車，猶如芭蕉，決定無實，煩惱無常，此義決定，心如是知。

「爾時，菩薩如是定心，如是清凈，如是無垢，如是無惱，如是柔軟，可作靜業，于彼夜半，欲得成就證知天耳，而發是心：『彼以天耳善清凈故，過於人耳。』聞種種聲，所謂或聞地獄之聲，或畜生聲，天聲人聲，遠聲近聲。譬如聚落城邑國土，或復市中，其間有人，升上高堂，或復樓上，于彼中住

現代漢語譯本：在夜晚的初更時分，他修習並創造各種神通，成就智慧之心，展現出種種神通境界，例如一身化為多身，簡略地說甚至能身至梵天。菩薩的心如此寂靜安定，如此清凈，如此無垢，如此沒有陰翳，消除了所有煩惱的困擾。在造作這些之後，他的心進入寂滅狀態。 那時，菩薩又在夜晚的初更時分，想要進一步證知宿命神通，成就心行，想要從自己的心中瞭解他人心中的各種念頭。例如，知道自己受生一世的地方，二世的地方，三四五六七八九十世的地方，二十三十四十五十世的地方，一百二百世的地方，一千一萬世的地方，無量億萬世的地方，半劫小劫，中劫大劫，無量小劫，中劫大劫。知道我過去在某處，我的名字是什麼，我的姓氏家族是什麼，我的種類是什麼，我的飲食是什麼，我所享受的快樂是什麼，我的壽命有多長，我死後又生在何處，在那裡死後又再次轉生。 那時，菩薩以這樣的相貌和行為，知道種種宿世，自己是這樣，他人也是這樣。又進一步知道種種宿命，譬如有人，從自己的村落出來后，到了另一個村落，走在道路上，知道在哪裡坐，在哪裡走，在哪裡睡，在哪裡說話，在哪裡沉默。到了這個村落，知道那個村落之間的遠近和路程，什麼時候走，什麼時候坐，乃至什麼時候睡覺、說話、沉默。到了那個村落，又回到自己的村落。又像這樣思考，完全知道，從這個村落，經過多少時間，到達那個村落。又在某處住了多少時間，走了多少時間，坐了多少時間，說了多少時間，沉默了多少時間，過了多少時間，又到了某個城鎮。又知道在那裡，多少時間行走、坐立、起臥、說話、沉默、停留，乃至回到自己的村落，都像這樣知道。菩薩也是這樣。以這樣的定心、清凈的心、無垢穢的心、如此柔軟的心、沒有煩惱的心、可以作業的心，在那個初夜的初更時分，得到宿命智，正念證知，心成就了這種能力。 那時，菩薩既思惟知道自己出生的地方和他人的出生之處，例如一生國土的地方，乃至無量無邊億劫所出生的地方。這時菩薩，如相如教，依次聽聞講述，如知道自己所出生的地方，以及他人種種出生之處，也同樣憶念。 菩薩憶念這樣的出生之後，能在各處眾生中，在各種受生中，得到慈念之心，『這是我的親人，這是我的外人』，捨棄這個親人之後，又生在某處，此世彼世，流轉不息。猶如風車，猶如芭蕉，決定沒有真實，煩惱無常，這個道理是確定的，心中如此知道。 那時，菩薩以這樣的定心，如此清凈，如此無垢，如此沒有煩惱，如此柔軟，可以進行靜業，在那個半夜時分，想要成就證知天耳，而發出這樣的心念：『因為天耳非常清凈，所以勝過人耳。』能聽到種種聲音，例如聽到地獄的聲音，或者畜生的聲音，天上的聲音，人的聲音，遠的聲音，近的聲音。譬如在村落、城邑、國土，或者在市場中，有人登上高堂，或者樓上，在那裡居住

English version: In the first watch of the night, he cultivated and created various supernatural powers, achieving a mind of wisdom, and manifesting various realms of supernatural abilities, such as transforming one body into many, and briefly speaking, even reaching the Brahma heaven with his body. The Bodhisattva's mind was so tranquil and stable, so pure, so immaculate, so free from shadows, eliminating all the afflictions of troubles. Having created these, his mind entered a state of extinction. Then, the Bodhisattva, again in the first watch of the night, desired to further realize the supernatural power of knowing past lives, achieving the practice of mind, and wanting to understand the various thoughts in the minds of others from his own mind. For example, knowing the place where he was born in one life, the place in two lives, the place in three, four, five, six, seven, eight, nine, ten lives, the place in twenty, thirty, forty, fifty lives, the place in one hundred, two hundred lives, the place in one thousand, ten thousand lives, the place in countless millions of lives, half a kalpa, a small kalpa, a middle kalpa, a great kalpa, countless small kalpas, middle kalpas, great kalpas. Knowing that in the past, I was in a certain place, my name was such, my family name was such, my kind was such, my food was such, the happiness I enjoyed was such, my lifespan was such, and after I died, I was born in another place, and after dying there, I was reborn again. Then, the Bodhisattva, with such appearance and conduct, knew various past lives, both his own and others. He further knew various past lives, just as a person, after leaving his own village, arrives at another village, walking on the road, knowing where to sit, where to walk, where to sleep, where to speak, where to be silent. Arriving at this village, knowing the distance and the journey between that village, when to walk, when to sit, and even when to sleep, speak, and be silent. Arriving at that village, and then returning to his own village. And thinking like this, he fully knows, from this village, after how much time, he arrives at that village. And in a certain place, how much time he stayed, how much time he walked, how much time he sat, how much time he spoke, how much time he was silent, after how much time, he arrived at a certain town. And knowing there, how much time he walked, sat, stood, slept, spoke, was silent, and stayed, until he returned to his own village, he knew all of this. The Bodhisattva was also like this. With such a concentrated mind, a pure mind, an immaculate mind, such a soft mind, a mind without affliction, a mind capable of action, in that first watch of the night, he obtained the wisdom of knowing past lives, with right mindfulness and realization, his mind achieved this ability. Then, the Bodhisattva, having contemplated and known the places of his own birth and the places of others' births, such as the place of one life in a country, and even the places of birth in countless billions of kalpas. At this time, the Bodhisattva, according to the appearance and teachings, sequentially heard the narration, just as he knew the place of his own birth, and also remembered the various places of others' births. After the Bodhisattva remembered such births, he was able to have a mind of loving-kindness towards all beings in various places, in various births, 'This is my relative, this is my stranger,' after abandoning this relative, he is born in another place, in this world and that world, endlessly transmigrating. Like a windmill, like a banana tree, it is definitely not real, afflictions are impermanent, this principle is certain, and the mind knows it like this. Then, the Bodhisattva, with such a concentrated mind, so pure, so immaculate, so without affliction, so soft, capable of performing meditative actions, in that middle of the night, desiring to achieve the realization of the divine ear, he generated this thought: 'Because the divine ear is very pure, it surpasses the human ear.' He could hear various sounds, such as hearing the sounds of hell, or the sounds of animals, the sounds of heavens, the sounds of humans, distant sounds, and near sounds. For example, in a village, a city, a country, or in a market, there is a person who ascends to a high hall, or a building, and resides there.

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。復有一人，以清凈耳，聞種種聲，所謂或聞吹蠡貝聲，或大鼓聲，或小鼓聲，細腰鼓聲，或箜篌聲，或琵琶聲，簫笛笙瑟種種音聲。或聞歌聲，或聞舞聲，或聞笑聲，或聞哭聲，或婦女聲，或丈夫聲，或童子聲，或童女聲。如是如是，菩薩如是寂定其心，清凈無垢，無惱無濁，柔軟作業，于彼夜半，聞種種聲，乃至一切地獄等聲。

「爾時，菩薩寂定清凈，無垢無惱，于彼夜半，成就欲證彼天眼時過於人眼，遍見一切，或覆命終墮落眾生，或生眾生，上界眾生，地獄眾生，端正眾生，醜陋眾生，或墮惡道一切眾生，或生善道一切眾生。行者住者，或造業者，如所造業，悉皆以眼，通能達見。復知如是眾生所作身業不凈，意業不凈，譭謗師僧，或著邪見，以邪見故，造是惡業，以是因緣，舍此身命，生於惡道地獄之中，受諸苦惱。如是眾生，以口業故，受于種種諸惡道苦。是等眾生，口業不凈造惡口業，一切具足，以是因緣，生於畜生，受諸苦惱。是等眾生，行身惡業，具身惡業，以是因緣，造意惡業，具意惡業，乃至譭謗一切諸聖，若干邪見，以邪見故，邪見因緣，命終捨身，墮于餓鬼，受餓鬼苦。如是眾生，行身凈業，口清凈業，不毀諸聖，以行正見造正見業，以是因緣，命終捨身，生於天上。若干眾生，以造清凈身行口行，一切具足，不犯不缺，不謗諸聖，以有正見，如是正見業因緣故，命終捨身，生於人間。如是菩薩，以天眼凈過於諸人，見諸眾生，或墮落時，或受生時，上界眾生，中下眾生，端正醜陋，或身有香，或身患臭，或至惡道，或至善道，如所造業，真實皆知。譬如有人，於國城邑聚落市間喧鬧之處，升上大臺高樓中坐，以凈天眼見於諸人，或東方來，或西方來，或西向東，或東向西，或南向北，或北向南，或從南來，或從北來，或來或去，或住或坐，展轉其間，或有逆行，或有順行。如是如是，菩薩如是寂定清凈，無垢無惱，柔軟作業，于彼夜半，乃至見於諸眾生等隨業受報，若善若惡。而有偈說：

「『地獄受業苦極殃，　　畜生各各相啖食， 餓鬼恒常患飢渴，　　人間困厄求資財， 天上報盡愛別離，　　此苦最重無方喻， 展轉一切眾生類，　　處處無有歡樂時

現代漢語譯本：又有一個人，用清凈的耳朵，聽到各種各樣的聲音，比如聽到吹海螺的聲音，或者大鼓的聲音，或者小鼓的聲音，細腰鼓的聲音，或者箜篌的聲音，或者琵琶的聲音，簫、笛、笙、瑟等各種樂器的聲音。或者聽到歌聲，或者聽到舞蹈的聲音，或者聽到笑聲，或者聽到哭聲，或者聽到婦女的聲音，或者聽到男人的聲音，或者聽到男孩的聲音，或者聽到女孩的聲音。像這樣，像這樣，菩薩像這樣使自己的心平靜下來，清凈無垢，沒有煩惱和污濁，柔和地修行，在那半夜，聽到各種各樣的聲音，乃至聽到一切地獄等的聲音。 現代漢語譯本：『那時，菩薩平靜清凈，沒有污垢和煩惱，在那半夜，成就了想要證得的天眼時，超越了人眼，普遍看到一切，或者看到壽命終結而墮落的眾生，或者看到正在出生的眾生，上界的眾生，地獄的眾生，相貌端正的眾生，相貌醜陋的眾生，或者墮入惡道的一切眾生，或者出生在善道的一切眾生。行走的人，停留的人，或者造業的人，根據他們所造的業，都能夠用眼睛清楚地看到。又知道這些眾生所做的身業不清凈，意業不清凈，誹謗師父和僧人，或者執著于邪見，因為邪見，造作這些惡業，因為這個因緣，捨棄這個身體和生命，出生在惡道地獄之中，遭受各種痛苦。像這樣的眾生，因為口業的緣故，遭受各種惡道的痛苦。這些眾生，口業不清凈，造作惡口業，一切都具備，因為這個因緣，出生在畜生道，遭受各種痛苦。這些眾生，做身惡業，具備身惡業，因為這個因緣，造作意惡業，具備意惡業，乃至誹謗一切聖人，有各種邪見，因為邪見，邪見的因緣，壽命終結捨棄身體，墮入餓鬼道，遭受餓鬼的痛苦。像這樣的眾生，做身清凈的業，口清凈的業，不誹謗聖人，因為修行正見，造作正見的業，因為這個因緣，壽命終結捨棄身體，出生在天上。有些眾生，因為造作清凈的身行和口行，一切都具備，不犯不缺，不誹謗聖人，因為有正見，像這樣的正見業的因緣，壽命終結捨棄身體，出生在人間。像這樣的菩薩，用清凈的天眼超越了所有人，看到各種眾生，或者墮落的時候，或者受生的時候，上界的眾生，中地獄的眾生，相貌端正的，相貌醜陋的，或者身上有香氣的，或者身上有臭味的，或者去惡道的，或者去善道的，根據他們所造的業，真實地都知道。譬如有人，在國都城邑、村落集市喧鬧的地方，登上高臺樓閣坐著，用清凈的天眼看到各種人，或者從東方來，或者從西方來，或者從西向東，或者從東向西，或者從南向北，或者從北向南，或者從南邊來，或者從北邊來，或者來或者去，或者停留或者坐著，在其中來回走動，或者有逆行的，或者有順行的。像這樣，像這樣，菩薩像這樣平靜清凈，沒有污垢和煩惱，柔和地修行，在那半夜，乃至看到各種眾生等隨著業力接受報應，無論是善還是惡。並且有偈語說：』 現代漢語譯本：『地獄遭受業報的痛苦極其嚴重，畜生互相吞食，餓鬼經常遭受飢渴的折磨，人間困苦艱難地尋求資財，天上福報享盡時愛人離別，這種痛苦最重無法比喻，輾轉於一切眾生種類，處處沒有歡樂的時候。』

English version: Moreover, there was a person who, with pure ears, heard all kinds of sounds, such as the sound of blowing conch shells, or the sound of large drums, or the sound of small drums, the sound of slender waist drums, or the sound of konghou, or the sound of pipa, and various sounds of flutes, pipes, sheng, and zithers. Or they heard singing, or they heard dancing, or they heard laughter, or they heard crying, or they heard the voices of women, or they heard the voices of men, or they heard the voices of boys, or they heard the voices of girls. Thus, thus, the Bodhisattva thus calmed their mind, pure and without defilement, without vexation or turbidity, practicing gently, in the middle of the night, hearing all kinds of sounds, even the sounds of all the hells. English version: 'At that time, the Bodhisattva was calm and pure, without defilement or vexation, and in the middle of the night, when they achieved the desire to attain the heavenly eye, surpassing human eyes, they universally saw everything, either seeing beings who had died and fallen, or seeing beings who were being born, beings of the upper realms, beings of the lower realms, beings with beautiful appearances, beings with ugly appearances, or all beings who had fallen into evil paths, or all beings who were born in good paths. Those who walked, those who stayed, or those who created karma, according to the karma they created, they could all clearly see with their eyes. They also knew that these beings' physical karma was impure, their mental karma was impure, they slandered teachers and monks, or they were attached to wrong views, and because of these wrong views, they created these evil karmas, and because of this cause, they abandoned this body and life, and were born in the evil path of hell, suffering all kinds of pain. Such beings, because of their verbal karma, suffered all kinds of evil path pains. These beings, whose verbal karma was impure, created evil verbal karma, all of which was complete, and because of this cause, they were born in the animal realm, suffering all kinds of pain. These beings, who performed evil physical karma, possessed evil physical karma, and because of this cause, created evil mental karma, possessed evil mental karma, and even slandered all the saints, had various wrong views, and because of these wrong views, the cause of wrong views, they abandoned their bodies at the end of their lives, and fell into the realm of hungry ghosts, suffering the pain of hungry ghosts. Such beings, who performed pure physical karma, pure verbal karma, did not slander the saints, and because they practiced right views, created the karma of right views, and because of this cause, they abandoned their bodies at the end of their lives, and were born in the heavens. Some beings, because they created pure physical and verbal actions, all of which were complete, without violation or deficiency, did not slander the saints, and because they had right views, the cause of such right view karma, they abandoned their bodies at the end of their lives, and were born in the human realm. Such a Bodhisattva, with pure heavenly eyes surpassing all people, saw all beings, either when they fell, or when they were born, beings of the upper realms, beings of the middle and lower realms, those with beautiful appearances, those with ugly appearances, those with fragrant bodies, those with foul-smelling bodies, those who went to evil paths, or those who went to good paths, according to the karma they created, they truly knew everything. For example, a person, in the noisy places of a capital city, a village, or a market, ascends to a high platform or tower and sits, and with pure heavenly eyes sees all kinds of people, either coming from the east, or coming from the west, or from west to east, or from east to west, or from south to north, or from north to south, or coming from the south, or coming from the north, either coming or going, either staying or sitting, moving back and forth among them, or some going against the flow, or some going with the flow. Thus, thus, the Bodhisattva was thus calm and pure, without defilement or vexation, practicing gently, in the middle of the night, even seeing all beings, etc., receiving retribution according to their karma, whether good or evil. And there is a verse that says:' English version: 'The suffering of hell due to karma is extremely severe, animals devour each other, hungry ghosts constantly suffer from hunger and thirst, humans struggle to seek wealth in hardship, and when heavenly blessings are exhausted, loved ones are separated, this suffering is the heaviest and cannot be compared, revolving through all kinds of beings, there is no time of joy anywhere.'

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。 此名死命鬼深淵，　　亦是煩惱海根底， 眾生沒溺無出處，　　輪轉此彼來去行。 如是觀察五道中，　　以于天眼遍能見， 煩惱始終無有實，　　猶如葉葉破芭蕉。』

「爾時，菩薩如是寂心，如是凈心，無垢之心，如是遠離一切諸惡，心調柔軟，可作于業，已得寂定。還於彼時，后夜將盡，心欲證知如意通故，而自發起，既發知已，復知他意，從何處生，思惟何事，一切遍至，如實通知。若有眾生，發於欲心，欲行欲事，如是真知。若離欲心，遠離於欲，如實證知。若瞋恚心，瞋恚發起，真實通知。厭離瞋心，遠離瞋恚，如實通知。若有癡心，癡心發起，真實通知。厭離癡心，遠離癡已，如實通知。如是略說，愛心離愛，乃至有為無為，下等上流，靜亂廣狹大小，有邊無邊，有上無上，得定無定，解脫無脫，如實通知。譬如丈夫，或復女婦，正少年時，常喜嚴身，莊嚴身已，或時凈鏡，或凈水中，觀于自面相皆見盡。如是如是，菩薩如是寂定其心，如是清凈，如是無垢，如是無惱，柔軟調和，可作于業，已得寂定，還彼后夜，以清凈心，欲得證取宿命智通，如是自心他心亦然。從何發心，何處起心，心心遍盡，如實通知。若有欲心。若離欲心，如實通知。乃至解脫，不解脫心，如是通知。

「而菩薩得如是定心清凈之心，無垢穢心，離一切惡，柔軟之心可作于業，已得寂靜。還彼后夜，欲得證知漏盡神通，內發智心，彼如是念：『此諸眾生，沒煩惱海，所謂數數生老病死，從此命終，至於彼處，受後生時，還得如是一切眾苦，不能知離此等眾苦，所謂生老病死等苦。』如是思惟：『我今當作何等方便，云何得離此等諸苦？作何業行，云何舍離生老病死，度至彼岸？』而說偈言：

「『世間生死沒溺海，　　數數死已復受生， 為此老病眾苦纏，　　愚迷不能得出離。』

「爾時，菩薩說此偈已，復更思惟：『此老病死，從何而來？何因緣有此老病死？』菩薩如是思惟念時，知老病死因生故有，此老病死，以有生故，老病死隨。

「菩薩復更思惟：『此生從何而有？何因緣故？得有是生？』菩薩如是思惟念已，知因有故故有是生。

「菩薩復更思惟：『此有從何而有？何因緣故得有此有？』菩薩如是思惟念已，知因取故故有是有

現代漢語譯本：這個名為『死命鬼』的深淵，也是煩惱之海的根底，眾生沉溺其中，沒有出路，只能在此彼之間輪轉往復。如此觀察五道輪迴，以天眼遍觀，煩惱的始終並無實體，就像層層剝開的芭蕉葉一樣虛幻。 現代漢語譯本：『那時，菩薩的心如此寂靜，如此清凈，沒有污垢，如此遠離一切惡行，心調柔和，可以成就事業，已經獲得寂定。在那時，後半夜將盡時，菩薩爲了證得如意神通，而發起心念。既已發起，便能知曉他人的心意，從何處生起，思慮何事，一切都能遍知，如實通達。若有眾生，生起慾望之心，想要進行慾望之事，菩薩都能真實知曉。若有離欲之心，遠離慾望，菩薩也能如實證知。若有嗔恚之心，嗔恚生起，菩薩都能真實知曉。厭離嗔心，遠離嗔恚，菩薩也能如實知曉。若有愚癡之心，愚癡生起，菩薩都能真實知曉。厭離愚癡之心，遠離愚癡，菩薩也能如實知曉。如此簡略來說，愛心與離愛，乃至有為與無為，下等與上流，靜與亂，廣與狹，大與小，有邊與無邊，有上與無上，得定與無定，解脫與不解脫，菩薩都能如實通達。譬如男子或女子，正值年輕時，常常喜歡修飾自身，修飾完畢后，有時對著鏡子，有時對著清水，觀察自己的面容，都能看得清清楚楚。如此這般，菩薩的心如此寂定，如此清凈，如此沒有污垢，如此沒有煩惱，柔和調順，可以成就事業，已經獲得寂定。在那後半夜，以清凈之心，想要證得宿命智通，如此觀察自己的心和他人的心。從何處發心，何處起心，一切心念都能遍知，如實通達。若有慾望之心，若有離欲之心，菩薩都能如實通達。乃至解脫與不解脫之心，菩薩都能如此通達。 現代漢語譯本：『菩薩獲得如此定心、清凈之心、無垢穢之心，遠離一切惡行，柔和之心可以成就事業，已經獲得寂靜。在那後半夜，想要證知漏盡神通，內心生起智慧之心，他如此思念：『這些眾生，沉沒在煩惱之海中，不斷經歷生老病死，從這一世命終，到下一世受生時，仍然要承受這一切眾苦，不能知道如何脫離這些眾苦，也就是生老病死等苦。』如此思惟：『我現在應當採取什麼方法，如何才能脫離這些眾苦？做什麼樣的修行，才能舍離生老病死，到達彼岸？』於是說偈頌道： 現代漢語譯本：『世間眾生沉溺在生死之海，不斷死去又不斷受生，為此被老病等眾苦纏繞，愚昧迷茫，不能從中解脫。』 現代漢語譯本：『那時，菩薩說完這偈頌后，又進一步思惟：『這老病死，是從哪裡來的？是什麼因緣導致了老病死？』菩薩如此思惟時，知道老病死是因為有生而產生的，有了生，老病死就隨之而來。 現代漢語譯本：『菩薩又進一步思惟：『這生是從哪裡來的？是什麼因緣導致了生？』菩薩如此思惟后，知道因為有『有』，所以才有生。 現代漢語譯本：『菩薩又進一步思惟：『這『有』是從哪裡來的？是什麼因緣導致了『有』？』菩薩如此思惟后，知道因為有『取』，所以才有『有』。

English version: This abyss named 'Death-Life Ghost' is also the root of the sea of afflictions. Sentient beings are submerged in it, with no way out, only to revolve back and forth between this shore and the other. Observing the five paths of reincarnation in this way, with the divine eye, one can see that the beginning and end of afflictions have no substance, just like the layers of a banana leaf being peeled away. English version: 'At that time, the Bodhisattva's mind was so tranquil, so pure, without defilement, so far removed from all evils, his mind was gentle and pliable, capable of accomplishing deeds, and he had already attained tranquility. At that time, as the latter part of the night was coming to an end, the Bodhisattva, in order to realize the power of wish-fulfilling spiritual abilities, initiated a thought. Having initiated it, he was able to know the thoughts of others, where they arose from, what they were contemplating, and he could know everything, truly and completely. If there were sentient beings who had a desire in their hearts, wanting to engage in acts of desire, the Bodhisattva could truly know this. If there were those who had a mind free from desire, who had abandoned desire, the Bodhisattva could truly realize this. If there were those with anger in their hearts, with anger arising, the Bodhisattva could truly know this. If they were averse to anger, having abandoned anger, the Bodhisattva could truly know this. If there were those with ignorance in their hearts, with ignorance arising, the Bodhisattva could truly know this. If they were averse to ignorance, having abandoned ignorance, the Bodhisattva could truly know this. To put it briefly, love and the absence of love, even the conditioned and the unconditioned, the lower and the higher, stillness and disturbance, vastness and narrowness, largeness and smallness, the finite and the infinite, the supreme and the non-supreme, attainment of concentration and non-attainment, liberation and non-liberation, the Bodhisattva could truly know all of these. It is like a man or a woman, in their youth, who often like to adorn themselves. After adorning themselves, they sometimes look into a mirror, or sometimes into clear water, and observe their own faces, seeing everything clearly. In this way, the Bodhisattva's mind was so tranquil, so pure, so without defilement, so without affliction, gentle and harmonious, capable of accomplishing deeds, and he had already attained tranquility. In that latter part of the night, with a pure mind, wanting to attain the knowledge of past lives, he observed his own mind and the minds of others in the same way. From where did the thought arise, where did the mind begin, he could know all thoughts completely, truly and completely. If there was a mind of desire, if there was a mind free from desire, the Bodhisattva could truly know this. Even the mind of liberation and non-liberation, the Bodhisattva could know this. English version: 'The Bodhisattva, having attained such a mind of concentration, a mind of purity, a mind without defilement, free from all evils, a gentle mind capable of accomplishing deeds, had already attained tranquility. In that latter part of the night, wanting to realize the spiritual power of the extinction of outflows, he generated a mind of wisdom within, and he thought thus: 『These sentient beings are submerged in the sea of afflictions, repeatedly experiencing birth, old age, sickness, and death. From the end of this life, to the next life, they will still have to endure all these sufferings, unable to know how to escape these sufferings, which are birth, old age, sickness, and death.』 He thought thus: 『What methods should I use now, how can I escape these sufferings? What kind of practice should I do, how can I abandon birth, old age, sickness, and death, and reach the other shore?』 Then he spoke a verse: English version: 'Sentient beings in the world are submerged in the sea of birth and death, repeatedly dying and being reborn, and for this reason, they are entangled by the sufferings of old age and sickness, foolish and confused, unable to escape from it.' English version: 'At that time, after the Bodhisattva had spoken this verse, he further contemplated: 『Where do old age, sickness, and death come from? What are the causes and conditions for old age, sickness, and death?』 When the Bodhisattva contemplated in this way, he knew that old age, sickness, and death arise because of birth. Because there is birth, old age, sickness, and death follow. English version: 'The Bodhisattva further contemplated: 『Where does birth come from? What are the causes and conditions for birth?』 After the Bodhisattva contemplated in this way, he knew that because there is 『becoming,』 there is birth. English version: 'The Bodhisattva further contemplated: 『Where does 『becoming』 come from? What are the causes and conditions for 『becoming』?』 After the Bodhisattva contemplated in this way, he knew that because there is 『grasping,』 there is 『becoming.』

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。

「菩薩復更思惟：『是取從何而有？何因緣故得有是取？』菩薩如是思惟念已，知因愛故故有是取。

「菩薩復更思惟：『是愛從何而有？何因緣故得有是愛？』菩薩如是思惟念已，知因受故故有是愛。

「菩薩復更思惟：『此受從何而有？何因緣故得有此受？』菩薩如是思惟念已，知因觸故故有此受。

「菩薩復更思惟：『是觸從何而有？何因緣故得有是觸？』菩薩如是思惟念已，知因六入故有此觸。

「菩薩復更如是思惟：『此之六入從何而有？何因緣故有此六入？』菩薩如是思惟念已，知因名色故有六入。

「菩薩復更如是思惟：『此之名色何因緣有？從何而生？』菩薩如是思惟念已，知因於識故有名色。

「菩薩復更如是思惟：『此之識者何因緣有？從何而生？』菩薩如是思惟念已，知因諸行故有此識。

「菩薩復更如是思惟：『此之諸行何因緣有？從何而生？』菩薩如是思惟念已，知因無明故有諸行。

「菩薩復更如是思惟：『緣無明故故有諸行，緣諸行故故有于識，緣于識故故有名色，緣名色故故有六入，緣六入故故有于觸，緣于觸故故有于受，緣于受故故有于愛，緣于愛故故有于取，緣于取故故有于有，緣于有故故有于生，緣于生故故有于老，緣于老故故有病死及以憂悲諸苦惱等。』如是諸苦，各相因生。菩薩未曾從他人聞，未曾自見，從法生眼、生智、生意、生慧、生明。

「菩薩復更如是思惟：『有何無故無病老死？有何滅故滅老病死？』菩薩如是思惟念知，以無生故無老病死，以滅生故滅老病死。

「菩薩復更如是思惟：『以何無故而無此生？以何滅故而滅此生？』菩薩如是思惟念知，以無有無則無此生，以滅有滅則滅此生。

「菩薩復更如是思惟：『以何無故乃至一切諸行悉無？以何滅故乃至一切諸行悉滅？』菩薩如是思惟念知，以無無明故諸行無，以滅無明故諸行滅。

「菩薩復更如是思惟：『以滅無明故諸行滅，諸行滅故識亦隨滅，略說乃至生死憂悲苦惱皆滅。如是一切諸苦及集並皆悉滅。』

「菩薩如是昔未曾聞，如是法中，生眼、生智、生意、生明、生光、生慧。時菩薩得如是定心，如是清凈，如是無垢，如是得離一切諸惱柔軟之心，可作業心

現代漢語譯本 菩薩又進一步思考：『這個「取」是從哪裡產生的？是什麼因緣導致了「取」的存在？』菩薩這樣思考後，知道是因為「愛」的緣故才有了「取」。 菩薩又進一步思考：『這個「愛」是從哪裡產生的？是什麼因緣導致了「愛」的存在？』菩薩這樣思考後，知道是因為「受」的緣故才有了「愛」。 菩薩又進一步思考：『這個「受」是從哪裡產生的？是什麼因緣導致了「受」的存在？』菩薩這樣思考後，知道是因為「觸」的緣故才有了「受」。 菩薩又進一步思考：『這個「觸」是從哪裡產生的？是什麼因緣導致了「觸」的存在？』菩薩這樣思考後，知道是因為「六入」的緣故才有了「觸」。 菩薩又進一步思考：『這「六入」是從哪裡產生的？是什麼因緣導致了「六入」的存在？』菩薩這樣思考後，知道是因為「名色」的緣故才有了「六入」。 菩薩又進一步思考：『這「名色」是什麼因緣產生的？從哪裡生出來的？』菩薩這樣思考後，知道是因為「識」的緣故才有了「名色」。 菩薩又進一步思考：『這個「識」是什麼因緣產生的？從哪裡生出來的？』菩薩這樣思考後，知道是因為「諸行」的緣故才有了「識」。 菩薩又進一步思考：『這「諸行」是什麼因緣產生的？從哪裡生出來的？』菩薩這樣思考後，知道是因為「無明」的緣故才有了「諸行」。 菩薩又進一步思考：『因為「無明」的緣故才有了「諸行」，因為「諸行」的緣故才有了「識」，因為「識」的緣故才有了「名色」，因為「名色」的緣故才有了「六入」，因為「六入」的緣故才有了「觸」，因為「觸」的緣故才有了「受」，因為「受」的緣故才有了「愛」，因為「愛」的緣故才有了「取」，因為「取」的緣故才有了「有」，因為「有」的緣故才有了「生」，因為「生」的緣故才有了「老」，因為「老」的緣故才有了病、死以及憂愁、悲傷等各種苦惱。』這些苦，都是互相因循而產生的。菩薩從未從他人那裡聽聞過，也從未自己見到過，從法中生起了眼、生起了智、生起了意、生起了慧、生起了光明。 菩薩又進一步思考：『有什麼不存在，就不會有病老死？有什麼滅亡，就會滅除老病死？』菩薩這樣思考後知道，因為沒有「生」，所以沒有老病死；因為滅除了「生」，所以滅除了老病死。 菩薩又進一步思考：『因為什麼不存在，就不會有「生」？因為什麼滅亡，就會滅除「生」？』菩薩這樣思考後知道，因為沒有「有」，所以沒有「生」；因為滅除了「有」，所以滅除了「生」。 菩薩又進一步思考：『因為什麼不存在，乃至一切諸行都不存在？因為什麼滅亡，乃至一切諸行都滅亡？』菩薩這樣思考後知道，因為沒有「無明」，所以諸行不存在；因為滅除了「無明」，所以諸行滅亡。 菩薩又進一步思考：『因為滅除了「無明」，所以諸行滅亡；諸行滅亡，識也隨之滅亡，簡而言之，乃至生死憂悲苦惱都滅亡。這樣，一切的苦以及苦的根源都完全滅亡。』 菩薩這樣以前從未聽聞過的法，生起了眼、生起了智、生起了意、生起了光明、生起了光芒、生起了智慧。這時，菩薩獲得了這樣的定心，這樣的清凈，這樣的無垢，這樣遠離一切煩惱的柔軟之心，可以成就事業的心。

English version The Bodhisattva further contemplated: 『From where does this 『grasping』 arise? What is the cause and condition for the existence of this 『grasping』?』 Having contemplated thus, the Bodhisattva knew that it is because of 『craving』 that 『grasping』 exists. The Bodhisattva further contemplated: 『From where does this 『craving』 arise? What is the cause and condition for the existence of this 『craving』?』 Having contemplated thus, the Bodhisattva knew that it is because of 『feeling』 that 『craving』 exists. The Bodhisattva further contemplated: 『From where does this 『feeling』 arise? What is the cause and condition for the existence of this 『feeling』?』 Having contemplated thus, the Bodhisattva knew that it is because of 『contact』 that 『feeling』 exists. The Bodhisattva further contemplated: 『From where does this 『contact』 arise? What is the cause and condition for the existence of this 『contact』?』 Having contemplated thus, the Bodhisattva knew that it is because of the 『six sense bases』 that 『contact』 exists. The Bodhisattva further contemplated: 『From where do these 『six sense bases』 arise? What is the cause and condition for the existence of these 『six sense bases』?』 Having contemplated thus, the Bodhisattva knew that it is because of 『name and form』 that the 『six sense bases』 exist. The Bodhisattva further contemplated: 『What is the cause and condition for the existence of this 『name and form』? From where does it arise?』 Having contemplated thus, the Bodhisattva knew that it is because of 『consciousness』 that 『name and form』 exist. The Bodhisattva further contemplated: 『What is the cause and condition for the existence of this 『consciousness』? From where does it arise?』 Having contemplated thus, the Bodhisattva knew that it is because of 『volitional formations』 that 『consciousness』 exists. The Bodhisattva further contemplated: 『What is the cause and condition for the existence of these 『volitional formations』? From where do they arise?』 Having contemplated thus, the Bodhisattva knew that it is because of 『ignorance』 that 『volitional formations』 exist. The Bodhisattva further contemplated: 『Because of 『ignorance』, 『volitional formations』 exist; because of 『volitional formations』, 『consciousness』 exists; because of 『consciousness』, 『name and form』 exist; because of 『name and form』, the 『six sense bases』 exist; because of the 『six sense bases』, 『contact』 exists; because of 『contact』, 『feeling』 exists; because of 『feeling』, 『craving』 exists; because of 『craving』, 『grasping』 exists; because of 『grasping』, 『becoming』 exists; because of 『becoming』, 『birth』 exists; because of 『birth』, 『aging』 exists; because of 『aging』, sickness, death, sorrow, lamentation, and all other sufferings exist.』 These sufferings arise from each other. The Bodhisattva had never heard this from others, nor had he seen it himself. From the Dharma, he generated the eye, generated wisdom, generated intention, generated insight, and generated light. The Bodhisattva further contemplated: 『What is it that, if it does not exist, there will be no sickness, aging, and death? What is it that, if it ceases, aging, sickness, and death will cease?』 Having contemplated thus, the Bodhisattva knew that because there is no 『birth』, there is no aging, sickness, and death; because 『birth』 ceases, aging, sickness, and death cease. The Bodhisattva further contemplated: 『What is it that, if it does not exist, there will be no 『birth』? What is it that, if it ceases, 『birth』 will cease?』 Having contemplated thus, the Bodhisattva knew that because there is no 『becoming』, there is no 『birth』; because 『becoming』 ceases, 『birth』 ceases. The Bodhisattva further contemplated: 『What is it that, if it does not exist, all volitional formations will not exist? What is it that, if it ceases, all volitional formations will cease?』 Having contemplated thus, the Bodhisattva knew that because there is no 『ignorance』, volitional formations do not exist; because 『ignorance』 ceases, volitional formations cease. The Bodhisattva further contemplated: 『Because 『ignorance』 ceases, volitional formations cease; when volitional formations cease, consciousness also ceases; in short, even birth, death, sorrow, lamentation, and suffering all cease. Thus, all suffering and its origin completely cease.』 The Bodhisattva, through this Dharma that he had never heard before, generated the eye, generated wisdom, generated intention, generated light, generated radiance, and generated insight. At that time, the Bodhisattva attained such a concentrated mind, such purity, such freedom from defilement, such a soft heart free from all afflictions, and a heart capable of accomplishing tasks.

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。既得靜心，此是無明，真實而知，亦知無明因如是生，亦知無明緣如是滅，真實諦了，此是無明盡滅之相。已得正道，真實而知，乃至略說，是識、名色、六入、觸、受、愛、取、有、生、老病死等，如實而知。此是一切老病死集，此是一切老病死滅，此是一切老病死滅，滅已得道，如是悉知。此苦諦集，如實而知；此苦諦滅，如實而知；此是苦諦，滅已得道，如實而知。如是等漏，真實而知；如是漏集，如是漏滅，如是等漏，滅已得道，如實而知。此是欲漏，如實而知；此是有漏，此無明漏，如實而知。此處諸漏，悉滅無餘，斷絕諸有。

「譬如郭邑，或復城傍，或復聚落，相去不遠有一水池，其水涼冷，甘美清凈，間無穢濁，水常彌滿，共岸齊平。又岸四邊，多有諸樹，圍繞莊嚴。池內復有種種諸蟲或蚌或螺，黿鼉龜鱉，多諸水性，或石或砂，或諸魚鱔，鱒魴鳀鱧，及摩竭魚，在於水內，東西南北，交橫馳走，求覓飲食，或有住者，或相趁逐。而有一人，以清凈眼，在於岸上，洞徹分明，見於彼等一切諸蟲，知此是蚌是螺是龜是鼉是鱉、是砂是石是魚是蟲摩竭魚等，若干求食，若干蟄眠，若干東西南北馳走，若干相趁。如是如是，菩薩如是寂定於心，如是清凈，如是無垢，如是無惱，如是柔軟，可作諸業，已得寂靜。此是無明，如實而知；此無明集，此無明滅，此是無明滅已得道，如實而知。乃至略說，此處諸漏，悉皆滅盡，無有遺余。

「爾時，菩薩如是知時，如是見時，心從欲漏而得解脫，心從有漏而得解脫，從無明漏而得解脫。既解脫已，生慧解脫，生已即知，我生已盡，梵行成立，所作已辦，畢竟更不受後世生。其夜三分已過，第四于夜後分，明星將欲初出現時，夜尚寂靜，一切眾生行與不行，皆未覺寤。是時婆伽婆即生智見，成阿耨多羅三藐三菩提。而有偈說：

「『是夜四分三已過，　　余后一分明將現， 眾類行不皆未動，　　是時大聖無上尊， 眾苦滅已得菩提，　　即名世間一切智。』

「爾時，婆伽婆得智見時，於此世間，梵宮魔宮，天人沙門，及婆羅門，世皆大明。小鐵圍山，並大鐵圍，其間從來恒常黑暗，未曾見光；此之日月，如是大德，如是光明，如是威力，遂不能令彼處光明照曜顯赫

現代漢語譯本：當內心平靜下來時，這就是對無明的認知。真實地知道無明，也知道無明是如何產生的，也知道無明是如何滅去的。真實地理解，這就是無明完全滅盡的狀態。已經獲得了正道，真實地知道，乃至簡略地說，就是識、名色、六入、觸、受、愛、取、有、生、老病死等等，如實地知道。這就是一切老病死的集起，這就是一切老病死的滅盡，這就是一切老病死的滅盡，滅盡后獲得了道，像這樣完全知道。這就是苦諦的集起，如實地知道；這就是苦諦的滅盡，如實地知道；這就是苦諦，滅盡后獲得了道，如實地知道。像這樣的煩惱，真實地知道；像這樣的煩惱的集起，像這樣的煩惱的滅盡，像這樣的煩惱，滅盡后獲得了道，如實地知道。這就是欲漏，如實地知道；這就是有漏，這就是無明漏，如實地知道。這裡所有的煩惱，都完全滅盡，斷絕了一切存在。 現代漢語譯本：『譬如一個城鎮，或者靠近城墻，或者靠近村落，相距不遠有一個水池，那裡的水涼爽甘甜，清澈乾淨，沒有污穢渾濁，水總是滿滿的，與岸邊齊平。而且岸的四周，有很多樹木，環繞著裝飾。池塘里還有各種各樣的蟲子，或者蚌，或者螺，黿，鼉，龜，鱉，很多水生動物，或者石頭，或者沙子，或者各種魚，鱔，鱒，魴，鳀，鱧，以及摩竭魚，在水裡，東西南北，交錯奔走，尋找食物，有的停住，有的互相追逐。有一個人，用清凈的眼睛，在岸上，清晰地看到他們所有這些蟲子，知道這是蚌，這是螺，這是龜，這是鼉，這是鱉，這是沙子，這是石頭，這是魚，這是蟲子，摩竭魚等等，有多少在覓食，有多少在冬眠，有多少在東西南北奔走，有多少在互相追逐。像這樣，菩薩的心如此寂靜，如此清凈，如此無垢，如此無惱，如此柔軟，可以做各種事情，已經獲得了寂靜。這就是無明，如實地知道；這就是無明的集起，這就是無明的滅盡，這就是無明滅盡后獲得了道，如實地知道。乃至簡略地說，這裡所有的煩惱，都完全滅盡，沒有遺留。』 現代漢語譯本：『那時，菩薩像這樣知道時，像這樣看到時，心從欲漏中得到解脫，心從有漏中得到解脫，從無明漏中得到解脫。既然解脫了，就產生了智慧的解脫，產生后就知道，我的生命已經結束，清凈的修行已經完成，該做的事情已經做完，最終不再受後世的生命。那夜的三分已經過去，第四分在夜的後半部分，當晨星即將初現時，夜晚仍然寂靜，一切眾生的行動和不行動，都還沒有覺醒。這時，婆伽婆就產生了智慧的見解，成就了阿耨多羅三藐三菩提。有一首偈頌說：』 現代漢語譯本：『『這夜四分之三已經過去，　　剩下最後一份光明即將出現， 眾生的行動都還沒有開始，　　這時大聖無上尊， 眾苦滅盡獲得了菩提，　　即名為世間一切智。』 現代漢語譯本：『那時，婆伽婆獲得智慧見解時，在這個世間，梵天宮殿，魔王宮殿，天人，沙門，以及婆羅門，世界都變得光明。小鐵圍山，以及大鐵圍山，它們之間一直以來都是黑暗的，從未見過光明；這日月，如此大的功德，如此光明，如此威力，竟然不能使那個地方光明照耀顯赫。』

English version: When the mind becomes calm, this is the understanding of ignorance. Truly knowing ignorance, also knowing how ignorance arises, and also knowing how ignorance ceases. Truly understanding, this is the state of complete cessation of ignorance. Having attained the right path, truly knowing, even briefly speaking, it is consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, old age, sickness, and death, etc., knowing them as they truly are. This is the arising of all old age, sickness, and death, this is the cessation of all old age, sickness, and death, this is the cessation of all old age, sickness, and death, having ceased, the path is attained, knowing all this completely. This is the arising of the truth of suffering, knowing it as it truly is; this is the cessation of the truth of suffering, knowing it as it truly is; this is the truth of suffering, having ceased, the path is attained, knowing it as it truly is. Such defilements, truly knowing; such arising of defilements, such cessation of defilements, such defilements, having ceased, the path is attained, knowing it as it truly is. This is the defilement of desire, knowing it as it truly is; this is the defilement of becoming, this is the defilement of ignorance, knowing it as it truly is. Here, all defilements are completely extinguished, cutting off all existence. English version: 『For example, a town, or near a city wall, or near a village, not far away there is a pond, where the water is cool, sweet, clear, and clean, without any filth or turbidity, the water is always full, level with the bank. And around the bank, there are many trees, surrounding and decorating it. In the pond, there are also various kinds of insects, or mussels, or snails, turtles, tortoises, many aquatic animals, or stones, or sand, or various fish, eels, trout, bream, anchovies, and pike, as well as makara fish, in the water, running crisscross in all directions, seeking food, some staying still, some chasing each other. And there is a person, with clear eyes, on the bank, clearly seeing all these insects, knowing this is a mussel, this is a snail, this is a turtle, this is a tortoise, this is a stone, this is sand, this is a fish, this is an insect, makara fish, etc., how many are seeking food, how many are hibernating, how many are running in all directions, how many are chasing each other. Just like this, the Bodhisattva's mind is so calm, so pure, so stainless, so without affliction, so soft, able to do all kinds of work, having attained tranquility. This is ignorance, knowing it as it truly is; this is the arising of ignorance, this is the cessation of ignorance, this is the path attained after the cessation of ignorance, knowing it as it truly is. Even briefly speaking, here all defilements are completely extinguished, with nothing left.』 English version: 『At that time, when the Bodhisattva knows like this, when he sees like this, the mind is liberated from the defilement of desire, the mind is liberated from the defilement of becoming, and from the defilement of ignorance. Having been liberated, the liberation of wisdom arises, and having arisen, he knows, my life is finished, the pure practice is established, what needs to be done is done, and ultimately I will not receive another life in the future. Three parts of the night had passed, and in the fourth part, in the latter part of the night, when the morning star was about to appear, the night was still quiet, and all beings, whether acting or not acting, had not yet awakened. At this time, the Bhagavan generated the wisdom of insight, and attained Anuttara-samyak-sambodhi. There is a verse that says:』 English version: 『『Three of the four parts of the night have passed, the last part is about to appear, the actions of beings have not yet begun, at this time the Great Sage, the Supreme One, having extinguished all suffering, attained Bodhi, and is named the All-Knowing One of the world.』 English version: 『At that time, when the Bhagavan attained the wisdom of insight, in this world, the Brahma palace, the Mara palace, gods, humans, ascetics, and Brahmins, the world became bright. The Small Iron Mountain and the Great Iron Mountain, the space between them has always been dark, never having seen light; the sun and moon, with such great merit, such great light, such great power, could not make that place shine brightly.』

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。今者自然皆大開朗，悉睹光明，其間所有一切眾生，各各相見，各各相知，各各相語：『此處亦復有眾生乎？此處亦復有眾生乎？』一切樹木，即生花果，隨熟墮地。世尊力故，虛空清凈，無有塵霧，無有煙霞，忽自起云，降微細雨，以用灑地，復起涼風，冷暖調適，諸方澄凈，顯現分明。又虛空中，一切諸天，作天音樂，作天歌贊，而雨種種無量花雨，所謂曼陀羅花、摩訶曼陀羅花。復雨天衣憍奢耶等，復雨金銀琉璃等寶，復雨優缽羅、拘物頭、分陀利，復雨種種末香涂香，散於佛上，散已復散，彼地周匝滿一由旬，種種花雨，末香涂香，積至於膝。時此大地，六種震動，一切眾生，一向皆受極妙快樂，諸苦不惱。當於彼時，無一眾生有欲惱者，有瞋恚者，有貪癡者，亦復不生貢高之心，我慢之心，無有恐怖，不作眾罪，無有疾病，眾患皆差，更不發動。飢渴眾生，悉得飽滿，酒醉眾生，皆得醒悟，更不飲酒。顛狂眾生，皆得本心，盲瞑眾生，皆得見色，聾者聞聲，身體諸根，不完具者，悉得具足。貧窮眾生，皆得地藏，羸瘦眾生，皆得肥滿，牢獄系禁，悉皆得脫枷鎖自然解散。地獄眾生，悉免苦惱，畜生眾生，恐怖皆滅，餓鬼眾生，滅飢渴苦，悉得飽滿。而有偈說：

「『爾時眾生瞋等無，　　滅眾苦受大快樂， 酒醉狂顛得本性，　　一切怖者皆獲安。』

「爾時，世尊既成阿耨多羅三藐三菩提已，即作如是師子音吼，而說偈言：

「『往昔造作功德利，　　心所念事皆得成， 速疾證彼禪定心，　　又復到于涅槃岸。 所有一切諸怨敵，　　欲界自在魔波旬， 不能惱我悉歸依。　　以有福德智慧力， 若能勇猛作精進，　　求聖智者得不難， 既得即盡諸苦邊，　　一切眾罪皆除滅。』

「爾時，如來初成佛已，最先說此口業之偈。

佛本行集經卷第三十一

昔與魔競品第三十四

「爾時，菩薩于彼初夜，以手指地，降伏魔眾波旬眷屬。是時此地六種震動，乃至大震，猶打銅鐘

現代漢語譯本：現在自然界都變得開闊明朗，一切都顯現光明，其間所有的眾生，彼此都能看見，彼此都能認識，彼此都能交談：『這裡也有眾生嗎？這裡也有眾生嗎？』一切樹木，都開花結果，成熟后自然掉落地上。由於世尊的力量，虛空清凈，沒有塵霧，沒有煙霞，忽然間自己升起雲朵，降下細微的雨，用來灑在地上，又颳起涼風，冷暖適宜，四方都變得清澈明凈，顯現得非常分明。又在虛空中，一切諸天，演奏天上的音樂，唱著天上的讚歌，並且降下種種無量的花雨，例如曼陀羅花、摩訶曼陀羅花。又降下天衣憍奢耶等，又降下金銀琉璃等寶物，又降下優缽羅、拘物頭、分陀利，又降下種種末香涂香，散在佛的身上，散了又散，那些地方周圍滿了一由旬，各種花雨，末香涂香，堆積到膝蓋那麼高。這時大地，發生六種震動，一切眾生，都感受到極妙的快樂，沒有痛苦的煩惱。在那時，沒有一個眾生有慾望的煩惱，有嗔恨的，有貪婪愚癡的，也沒有產生貢高我慢的心，沒有恐懼，不做任何罪惡，沒有疾病，各種病患都痊癒，不再復發。飢渴的眾生，都得到飽足，喝醉的眾生，都清醒過來，不再喝酒。精神錯亂的眾生，都恢復了本性，失明的眾生，都能看見東西，耳聾的能聽到聲音，身體各器官不健全的，都變得健全。貧窮的眾生，都得到寶藏，瘦弱的眾生，都變得肥胖，被關在牢獄的，都得到解脫，枷鎖自然解開。地獄的眾生，都免除了痛苦煩惱，畜生道的眾生，恐懼都消失了，餓鬼道的眾生，滅除了飢渴的痛苦，都得到飽足。並且有偈語說： 『那時眾生嗔恨等都消失，滅除各種痛苦，感受極大的快樂，酒醉癲狂的恢復本性，一切恐懼的人都獲得安寧。』 那時，世尊已經成就無上正等正覺后，就發出這樣的獅子吼，並且說了偈語： 『過去所造作的功德利益，心中所想的事情都能實現，迅速證得禪定之心，又到達涅槃的彼岸。所有一切的怨敵，欲界自在的魔波旬，都不能惱害我，都來歸順依靠。因為有福德智慧的力量，如果能夠勇猛精進，求得聖智並不困難，一旦得到就能夠滅盡各種痛苦，一切罪惡都消除。』 那時，如來初成佛后，最先說了這口業的偈語。 《佛本行集經》卷第三十一 昔與魔競品第三十四 『那時，菩薩在初夜時分，用手指地，降伏了魔眾波旬的眷屬。這時大地發生六種震動，乃至大震動，就像敲打銅鐘一樣。』

English version: Now, nature has become open and bright, everything is filled with light. All beings within can see each other, know each other, and speak to each other, saying, 'Are there other beings here? Are there other beings here?' All the trees bloom and bear fruit, which falls to the ground when ripe. Due to the power of the World Honored One, the sky is clear, without dust or mist, and without haze. Suddenly, clouds arise, and a fine rain falls to sprinkle the earth. A cool breeze arises, the temperature is moderate, and all directions are clear and distinct. In the sky, all the devas play heavenly music, sing heavenly praises, and rain down various immeasurable flowers, such as Mandarava flowers and Maha-mandarava flowers. They also rain down heavenly garments of kosa silk, as well as treasures of gold, silver, and lapis lazuli. They also rain down Utpala, Kumuda, and Pundarika flowers, and various powdered and fragrant incense, which are scattered upon the Buddha. They are scattered again and again, covering an area of one yojana around the ground, with various flower rains, powdered incense, and fragrant incense piled up to the knees. At this time, the earth shakes in six ways, and all beings experience supreme joy, without any suffering or distress. At that time, no being has any desire, anger, greed, or delusion. They do not give rise to arrogance or pride, they have no fear, they do not commit any sins, they have no diseases, and all ailments are healed and do not recur. Hungry and thirsty beings are all satisfied, drunken beings are all sober, and they no longer drink alcohol. Insane beings all regain their sanity, blind beings can see, deaf beings can hear, and those with incomplete physical faculties are all made whole. Poor beings all obtain treasures, emaciated beings all become plump, and those imprisoned are all released, their shackles naturally falling off. Beings in hell are all freed from suffering, beings in the animal realm have their fears extinguished, and beings in the realm of hungry ghosts have their hunger and thirst relieved and are all satisfied. And there is a verse that says: 'At that time, beings are free from anger and other afflictions, they extinguish all suffering and experience great joy. The drunken and insane regain their true nature, and all who were afraid find peace.' At that time, after the World Honored One had attained Anuttara-samyak-sambodhi, he roared like a lion and spoke the following verse: 'The merits and benefits created in the past, all the things the mind desires are fulfilled. Quickly attain the mind of samadhi, and also reach the shore of Nirvana. All enemies, Mara Papiyas, who is free in the desire realm, cannot harm me and all come to rely on me. Because of the power of merit and wisdom, if one can be courageous and diligent, seeking holy wisdom is not difficult. Once obtained, all suffering is extinguished, and all sins are eliminated.' At that time, after the Tathagata first became a Buddha, he first spoke this verse of verbal action. The Collection of the Buddha's Deeds, Volume 31 Chapter 34: The Past Competition with Mara 'At that time, the Bodhisattva, in the first watch of the night, pointed his finger to the ground, and subdued the retinue of Mara Papiyas. At this time, the earth shook in six ways, even with great tremors, like the striking of a bronze bell.'

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。是時一切聚落城邑國土，所居有諸人眾，彼等皆悉見大地動，聞震吼聲，心並生疑，各各自往至相師邊，或卜師邊，天文師邊，或仙人邊，或至所解占仰師邊，悉皆借問：『此事云何？何故大地如是震動？作此大聲？魔與沙門，誰勝誰劣？汝等各自善能佔仰，唯愿為我解說斯事。』爾時，彼等一切諸仙天文師等，各自報其所問人言：『摩伽陀國伽耶聚落，有兩大力，相共角試，一求出世最大法王，一求世間非法之王，兩競爭鬥，而於彼中，求法王者，撲于彼求非法王者。其事已訖，后夜中得成大法王，不久欲轉無上法輪。』而有偈說：

「『一切諸人聞地動，　　各自往詣占師邊， 問其占仰師是言：　　「仁等世間聖知者， 而此大地何故動？　　唯愿諦審善觀占， 速疾決我等此疑。」　　彼等一切諸師報： 「法王非法王在彼，　　二人相競鬥威神， 各試德力誰為尊。　　摩伽陀國聚落內， 菩薩天魔兩相角，　　法行摧伏彼魔軍， 既降伏已得菩提，　　成佛法王獨無畏。」』

「爾時，如來於彼后夜明星出時，得成阿耨多羅三藐三菩提已，於時世間自然而有最大光明，地六種動。時彼光明及地動已，凈飯王宮，睡眠驚寤，喚諸相師並婆羅門天文師等，而敕之言：『婆羅門輩！此事云何？為我解說。』作是語已，時諸占相天文師等，即白王言：『唯愿大王！且少時忍，我等占仰然後白王。』

「爾時，佛母摩耶夫人，已得天身，作玉女形，從天上下，告凈飯王及羅睺羅母耶輸陀羅等，作如是言：『大王！當知，今夜王子悉達多已成阿耨多羅三藐三菩提，以是相故，大地震動。如來既成三菩提已，降伏眾魔，無有怨敵，於世間中，無所可畏。』是時色界凈居諸天，心尚疑惑，如來得成三菩提不？爾時，世尊知彼諸天心之所念，飛騰虛空，為彼諸天，斷疑心故，說于如是師子吼聲：『我今已斷諸欲愛結，已定欲心，干竭一切諸煩惱水，更不復流，不受後有，更不轉入于煩惱內，度盡苦邊，更無復余。』

「爾時，彼等一切諸天聞此說已，心各思惟：『如來已得成三菩提。』歡喜踴躍，遍滿其體，不能自勝，將天妙花，涂香末香，天旃檀香，牛頭旃檀細末之香，曼陀羅花、摩訶曼陀羅花，散如來上，散已復散

現代漢語譯本：當時，所有聚落、城邑、國土中居住的人們，都看到大地震動，聽到震吼的聲音，心中都產生疑惑，各自前往相師、卜師、天文師、仙人，或者去向懂得占卜的人請教：『這是怎麼回事？為什麼大地如此震動？發出這麼大的聲音？魔和沙門，誰勝誰劣？你們各自都善於占卜，希望為我們解釋這件事。』當時，那些仙人、天文師等，各自回答前來詢問的人說：『摩伽陀國的伽耶聚落，有兩股強大的力量在互相較量，一方追求出世的最大法王，一方追求世間的非法之王，兩者競爭搏鬥，其中，追求法王者，擊敗了追求非法王者。事情已經結束，後半夜將成就大法王，不久將轉動無上的法輪。』並有偈語說： 『一切人們聽到地動，各自前往占卜師那裡，詢問占卜師說：『你們是世間聖明的智者，為什麼大地會震動？希望仔細觀察占卜，迅速解除我們的疑惑。』那些占卜師們回答說：『法王和非法王在那裡，兩人在競爭較量威神，各自試探德行和力量誰更尊貴。在摩伽陀國的聚落內，菩薩和天魔在互相較量，修行佛法者摧毀了魔軍，降伏魔軍后獲得菩提，成為佛法之王，獨一無畏。』 當時，如來在後半夜明星出現時，成就了阿耨多羅三藐三菩提，那時世間自然出現最大的光明，大地六種震動。當時光明和地動發生后，凈飯王的宮殿中，睡眠中的人驚醒，呼喚相師和婆羅門天文師等，命令他們說：『婆羅門們！這是怎麼回事？為我解釋一下。』說完這話后，那些占卜相術的天文師們，就對國王說：『希望大王！稍等片刻，我們佔卜之後再稟告大王。』 當時，佛母摩耶夫人，已經得到天身，化作玉女的形象，從天上下來，告訴凈飯王和羅睺羅的母親耶輸陀羅等人，這樣說道：『大王！應當知道，今晚王子悉達多已經成就阿耨多羅三藐三菩提，因為這個緣故，大地才震動。如來已經成就三菩提，降伏了眾魔，沒有怨敵，在世間中，沒有什麼可以畏懼的。』當時，凈居天的諸天，心中還疑惑，如來是否真的成就了三菩提？當時，世尊知道那些天人心中的想法，就飛騰到虛空中，爲了斷除那些天人的疑惑，說了這樣的獅子吼聲：『我今已經斷除了一切欲愛之結，已經平定了欲心，使一切煩惱之水乾涸，不再流淌，不再受後有，不再轉入煩惱之中，度盡了苦的邊際，再也沒有剩餘。』 當時，那些諸天聽到這話后，心中各自思惟：『如來已經成就了三菩提。』歡喜踴躍，遍滿全身，不能自持，將天上的妙花、涂香、末香、天旃檀香、牛頭旃檀細末之香、曼陀羅花、摩訶曼陀羅花，散在如來身上，散了又散。

English version: At that time, all the people living in settlements, cities, and countries saw the earth shake, heard the roaring sound, and were filled with doubt. They each went to soothsayers, diviners, astronomers, hermits, or those who understood divination, asking: 'What is happening? Why is the earth shaking like this? Why is it making such a loud noise? Who is superior, the demons or the ascetics? You are all skilled in divination, please explain this to us.' At that time, those hermits, astronomers, and others each replied to those who came to inquire, saying: 'In the Gaya settlement of Magadha, there are two great powers contending with each other. One seeks to become the greatest Dharma King of the world, and the other seeks to become the unlawful king of the world. They are competing and fighting, and among them, the one who seeks the Dharma King has defeated the one who seeks the unlawful king. The matter is over, and in the latter part of the night, the great Dharma King will be established, and soon he will turn the unsurpassed Dharma wheel.' And there is a verse that says: 'All the people heard the earth shake, and each went to the diviners, asking the diviners: 'You are the wise sages of the world, why is the earth shaking? Please carefully observe and divine, and quickly resolve our doubts.' Those diviners replied: 'The Dharma King and the unlawful king are there, the two are competing and testing their power, each testing their virtue and strength to see who is more honorable. In the settlement of Magadha, the Bodhisattva and the heavenly demons are contending, the one who practices the Dharma has destroyed the demon army, and after subduing the demons, he will attain Bodhi, becoming the fearless Dharma King.' At that time, when the morning star appeared in the latter part of the night, the Tathagata attained Anuttara-samyak-sambodhi. At that time, the greatest light naturally appeared in the world, and the earth shook in six ways. When the light and the earth shaking occurred, those who were sleeping in King Suddhodana's palace were awakened, and he summoned the soothsayers and Brahmin astronomers, ordering them: 'Brahmins! What is happening? Explain it to me.' After saying this, those diviners and astronomers immediately said to the king: 'May the great king! Please wait a moment, we will divine and then report to the king.' At that time, the Buddha's mother, Maya, having attained a heavenly body, transformed into a jade maiden, descended from the heavens, and told King Suddhodana and Rahula's mother, Yasodhara, saying: 'Great King! You should know that tonight Prince Siddhartha has attained Anuttara-samyak-sambodhi, and because of this, the earth is shaking. The Tathagata has attained Sambodhi, subdued all the demons, has no enemies, and in the world, there is nothing to fear.' At that time, the Pure Abode Heavens were still doubtful, wondering if the Tathagata had truly attained Sambodhi? At that time, the World Honored One, knowing the thoughts in the minds of those heavens, flew into the sky, and to dispel the doubts of those heavens, spoke this lion's roar: 'I have now severed all the bonds of desire and love, have calmed the mind of desire, have dried up all the waters of affliction, which no longer flow, will not receive future existence, will not return to affliction, have crossed the shore of suffering, and there is nothing remaining.' At that time, all those heavens, upon hearing this, each thought: 'The Tathagata has attained Sambodhi.' They rejoiced and were filled with joy, unable to contain themselves, and scattered heavenly wonderful flowers, scented ointments, powdered incense, heavenly sandalwood incense, fine powdered incense of ox-head sandalwood, Mandarava flowers, and Maha-mandarava flowers upon the Tathagata, scattering them again and again.

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。其魔波旬，見諸天眾將如是等供養之具供養如來，見已即對如來之前，相去不遠，地上而坐，悵怏不樂，心大憂愁，以一荻片而畫于地，復如是念：『世實希有！難可思議！諸仙苦行，我能迴轉，其帝釋等一切諸天，我能教發貪慾之心；云何今此沙門釋種，一心三昧，經暫時間，使我軍馬皆悉降伏如是？』」

已后如來密教廣行佛事說法之時，諸比丘等，即白佛言：「希有世尊！世尊云何，以精進力，得三菩提，成七道分，滿足法寶？」作是語已，佛即告彼諸比丘言：「汝諸比丘！今應當知，然我非但此之一世精進力故，得三菩提及七道分，我往昔時精進力故，得摩尼寶。」

時，諸比丘即白佛言：「世尊！此事云何？愿為我等，分別解說。」

爾時，佛告諸比丘言：「汝諸比丘！至心諦聽。我念往昔有一商主，入海采寶，而於海內，得一貴重摩尼之寶，其價正直百千兩金，得已忽然還墮海中。時彼商主，即持一杓，發大精進勇猛之心，抒大海水，欲令干竭求摩尼寶。時海神天，見於彼人杓抒海水將置陸地，見已即作如是念言：『此人愚癡，無有智慧，大海之水，無量無邊，其人云何以杓欲抒置於陸地？』而彼海神，即說偈言：

「『世間多有眾生輩，　　為貪財利種種為， 我今見汝大愚癡，　　更無有人過汝者。 八萬四千由旬海，　　今欲以杓抒令干， 睏乏徒自喪一生，　　所抒未多命便盡。 所抒之水如毛渧，　　此大海廣而甚深， 汝今無智不思惟，　　耳珰欲取須彌作。』

「爾時，商主復向海神而說偈言：

「『天神此為不善言，　　乃欲遮我干竭海， 神但定意正觀我，　　不久抒海當令空。 仁住於此長夜停，　　是故心應大憂惱， 我誓精勤心不退，　　必竭大海使令干。 我無價寶墮此中，　　是故要枯大海水， 水若盡底還獲寶，　　得已當迴歸向家。』

「時彼海神聞是語已，心生恐怖，作如是念：『此人如是精進勇猛，抒此海水，必當竭盡。』時彼海神如是念已，即還商主無價寶珠，還已而說如是偈言：

「『凡人須作勇猛心，　　負擔苦疲莫辭惓， 我見如是精進力，　　失寶還得歸向家

現代漢語譯本：魔王波旬看到諸天神眾用這些供養品供養如來，看到后就在如來面前不遠處，坐在地上，悵然不樂，心中非常憂愁，用一片荻葉在地上畫著，又這樣想：『世間真是稀有！難以思議！那些修行苦行的仙人，我都能使他們改變心意，那些帝釋天等一切諸天，我都能教唆他們生起貪慾之心；為什麼現在這個沙門釋迦族人，一心入於三昧，只是短暫的時間，就使我的軍隊都降伏了呢？』 之後，如來秘密教導，廣泛進行佛事說法的時候，眾比丘等就對佛說：『稀有啊，世尊！世尊您是如何以精進的力量，得到三菩提，成就七道分，圓滿法寶的呢？』說完這些話后，佛就告訴那些比丘說：『你們這些比丘！現在應當知道，我不僅僅是這一世精進的力量，才得到三菩提和七道分，我往昔的時候因為精進的力量，才得到摩尼寶。』 當時，眾比丘就對佛說：『世尊！這件事是怎麼回事呢？希望您為我們分別解說。』 這時，佛告訴眾比丘說：『你們這些比丘！專心仔細聽。我回憶往昔有一位商人，入海采寶，在海中得到一顆貴重的摩尼寶，價值相當於一百千兩黃金，得到后忽然又掉入海中。當時那位商人，就拿著一個勺子，發出大精進勇猛之心，舀大海的水，想要讓海水乾涸，從而找到摩尼寶。當時海神天，看到那個人用勺子舀海水放到陸地上，看到后就這樣想：『這個人真是愚癡，沒有智慧，大海的水，無量無邊，這個人怎麼能用勺子想要把水舀到陸地上呢？』於是那位海神，就說了偈語： 『世間有很多眾生，爲了貪圖財利而做各種事情，我現在看到你真是太愚癡了，再也沒有人比你更愚蠢的了。八萬四千由旬的大海，現在想要用勺子舀干，睏乏徒勞地喪失一生，舀的水還沒多少，生命就結束了。舀的水就像毛毛雨一樣，這大海廣闊而深邃，你現在沒有智慧不思考，就像想要用耳環去取須彌山一樣。』 當時，商人又對海神說了偈語： 『天神你說的話不對，竟然想要阻止我舀干海水，你只要定下心來好好看著我，不久我就會把海水舀空。你住在這裡長久停留，所以心中應該非常憂愁，我發誓精勤不退縮，一定要把大海舀干。我無價的寶物掉在這裡面，所以一定要把海水弄乾，水如果幹到底就能找到寶物，找到后我就要回家了。』 當時那位海神聽到這些話后，心中感到恐懼，這樣想：『這個人如此精進勇猛，舀這海水，必定會舀干。』當時那位海神這樣想后，就還給商人無價的寶珠，還了之後說了這樣的偈語： 『凡人必須要有勇猛的心，承擔辛苦疲勞不要推辭，我看到你如此精進的力量，丟失的寶物又重新得到，可以回家了。』

English version: The demon Mara Papiyas, seeing the heavenly beings making such offerings to the Tathagata, sat down not far from the Tathagata, feeling dejected and deeply sorrowful. He drew on the ground with a reed leaf, thinking, 『The world is truly rare! Inconceivable! I can turn back the ascetics who practice austerities, and I can incite greed in all the gods, including Indra. How is it that this Shramana of the Shakya clan, with his mind in samadhi, has subdued my army in such a short time?』 Later, when the Tathagata was secretly teaching and widely performing Buddhist activities, the monks said to the Buddha, 『Rare, O Blessed One! How did you, with your power of diligence, attain the three Bodhis and accomplish the seven factors of enlightenment, fulfilling the treasure of the Dharma?』 After saying this, the Buddha told the monks, 『You monks! Now you should know that it is not only in this life that I have attained the three Bodhis and the seven factors of enlightenment through the power of diligence. In my past lives, I obtained a mani jewel through the power of diligence.』 At that time, the monks said to the Buddha, 『Blessed One! How is this? Please explain it to us.』 Then, the Buddha told the monks, 『You monks! Listen attentively. I remember in the past there was a merchant who went to sea to collect treasures. In the sea, he obtained a precious mani jewel worth one hundred thousand gold pieces. After obtaining it, it suddenly fell back into the sea. At that time, the merchant took a ladle and, with great diligence and courage, began to scoop the seawater, wanting to dry up the sea and find the mani jewel. The sea god, seeing the man scooping seawater and placing it on the land, thought, 『This man is foolish and lacks wisdom. The water of the sea is boundless and immeasurable. How can this man use a ladle to try to scoop the water onto the land?』 Then the sea god spoke in verse: 『In the world, there are many beings who do all sorts of things for the sake of greed and profit. Now I see that you are very foolish, and no one is more foolish than you. The sea of eighty-four thousand yojanas, you now want to dry it up with a ladle. You will exhaust yourself and waste your life in vain. The amount of water you scoop is not much, and your life will end. The water you scoop is like a drizzle. This sea is vast and deep. You are now without wisdom and do not think, like trying to take Mount Sumeru with an earring.』 At that time, the merchant spoke in verse to the sea god: 『Heavenly god, your words are not good. You want to stop me from drying up the sea. Just focus and watch me carefully. Soon I will empty the sea. You stay here for a long time, so you should be very worried. I vow to be diligent and not retreat. I will surely dry up the sea. My priceless treasure fell into it, so I must dry up the seawater. If the water is completely dry, I will find the treasure, and after finding it, I will return home.』 When the sea god heard these words, he felt fear and thought, 『This man is so diligent and courageous. If he scoops this seawater, he will surely dry it up.』 After thinking this, the sea god returned the priceless jewel to the merchant and said in verse: 『Ordinary people must have a courageous heart. Do not refuse to bear hardship and fatigue. I see your power of diligence. You have regained the treasure you lost and can return home.』

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。』」

爾時世尊而說偈言：

「精進處處得稱心，　　懶墯恒常見大苦， 是故勤發勇猛意，　　智人以此成菩提。」

佛告諸比丘：「欲知爾時大商主者，即我身是。時彼商主入海，既得無價寶珠，得還復失，以勇猛心，求寶還得。今日亦然，以精進故，得阿耨多羅三藐三菩提七覺分道。」

時諸比丘即白佛言：「希有世尊！希有奇特！不可思議，一人獨自能降是等一切魔眾。」作是語已，即各默然。

爾時，世尊復更重告諸比丘言：「汝諸比丘！至心諦聽。我非但今獨自如是降伏眾魔，過去世時，亦曾如是獨自降伏彼等魔眾。」

時，諸比丘即白佛言：「世尊！其事云何？唯愿為我分別解說。」

爾時，佛告諸比丘言：「汝等善聽！我念往昔無量世時，有二兄弟鸚鵡之鳥，一名摩羅祁梨(隋言鬘山)，二名[月*(恭-共+(ㄙ/大))]陀祁梨(隋言彼與山)。時二鸚鵡在於樹上，忽然有鷹迅疾而來，撮一小者，將飛空行。爾時，彼兄即向其弟而說偈言：

「『獨自一人亦得苦，　　獨自一人亦得樂， 汝啄彼鷹要害處，　　其若苦困即放汝。 汝今身小我薄力，　　唯汝精勤莫懶墯。』 其弟既聞兄語已，　　欲出勇猛威力事， 盡身極力思量竟，　　即便要處啄鷹身。 鷹患身體苦痛纏，　　速疾即放鸚鵡鳥， 鷹以身體患痛故，　　疾走處處求歸依。 其巧鸚鵡鳥脫由，　　以啄彼鷹最要節， 鷹困無有避藏處，　　嚴熾鸚鵡鳥空行。 鷹見鸚鵡逐后飛，　　舍離遠走求活路， 爾時啄鷹鸚鵡者，　　今即我身釋迦是； 彼鷹即是魔波旬。　　於時我唯獨自身， 已能降伏彼令得，　　況復於今功德備， 那得不伏彼魔王？　　汝等比丘宜知此。」

爾時，諸比丘復白佛言：「世尊！云何魔王波旬數數欺誑如來，不能得著，而如來常免彼厄難？」作是語已，世尊復告諸比丘言：「汝諸比丘！至心諦聽，當爲汝說。我非但今被魔波旬所誑得脫，不曾被其之所惱亂；過去世時，魔王波旬誑惑於我，亦不能得嬈亂於我。」

爾時，佛告諸比丘言：「我念往昔有一河，名波梨耶多(隋言度彼節)。時彼河岸有一人，是結花鬘師，其人有園，在彼河側。而彼河內，時有一龜，從水而出，至花園中，求食而行，處處經歷，蹋壞其花

現代漢語譯本 那時，世尊說了這樣的偈語： 『精進努力處處都能如願，懶惰懈怠總是遭受大苦。 所以應當勤奮發起勇猛之心，有智慧的人因此成就菩提。』 佛告訴眾比丘：『想知道那時的大商主是誰嗎？就是我自身。當時那位商主入海，得到無價的寶珠，後來又失去了，但他以勇猛的心，再次尋回了寶珠。今天也是這樣，因為精進的緣故，我得到了無上正等正覺的七覺分道。』 當時，眾比丘對佛說：『稀有啊，世尊！稀有而奇特！不可思議，一個人竟然能夠獨自降伏所有這些魔眾。』說完這些話，他們都沉默不語。 那時，世尊再次告訴眾比丘：『你們這些比丘！專心仔細聽。我不僅現在獨自這樣降伏眾魔，在過去世時，也曾這樣獨自降伏那些魔眾。』 當時，眾比丘對佛說：『世尊！事情是怎樣的呢？希望您為我們分別解說。』 那時，佛告訴眾比丘：『你們好好聽！我回憶過去無量世時，有兩隻鸚鵡兄弟，一隻名叫摩羅祁梨（隋朝時譯為鬘山），另一隻名叫[月*(恭-共+(ㄙ/大))]陀祁梨（隋朝時譯為彼與山）。當時，這兩隻鸚鵡在樹上，忽然有一隻老鷹迅速飛來，抓起較小的那隻，準備飛向空中。那時，哥哥就對弟弟說了這樣的偈語： 『獨自一人也會遭受痛苦，獨自一人也會感到快樂。 你啄那老鷹的要害之處，如果它感到痛苦就會放開你。 你現在身體弱小，我力量薄弱，只有你精勤努力，不要懶惰懈怠。』 弟弟聽了哥哥的話后，想要展現勇猛的力量，用盡全身力氣思考後，就啄了老鷹的要害之處。 老鷹感到身體痛苦難忍，很快就放開了鸚鵡鳥。 老鷹因為身體疼痛，急忙到處尋找可以依靠的地方。 那隻聰明的鸚鵡鳥得以脫身，因為它啄了老鷹最要害的部位。 老鷹困頓無處躲藏，那隻威猛的鸚鵡鳥在空中飛翔。 老鷹看到鸚鵡在後面追趕，就捨棄一切，遠遠逃走求生路。 當時啄老鷹的那隻鸚鵡，就是現在的我釋迦牟尼；那隻老鷹就是魔王波旬。 那時我只是獨自一人，就已經能夠降伏他，更何況現在功德圓滿，怎麼可能不降伏那個魔王呢？你們這些比丘應該知道這些。』 當時，眾比丘又對佛說：『世尊！為什麼魔王波旬屢次欺騙如來，卻不能得逞，而如來總是能免除他的災難呢？』說完這些話，世尊又告訴眾比丘：『你們這些比丘！專心仔細聽，我將為你們解說。我不僅現在被魔王波旬欺騙而能脫身，不曾被他所惱亂；在過去世時，魔王波旬欺騙迷惑我，也不能擾亂我。』 那時，佛告訴眾比丘：『我回憶過去有一條河，名叫波梨耶多（隋朝時譯為度彼節）。當時，那條河岸邊有一個人，是製作花鬘的工匠，他有一個花園，就在河邊。而那條河裡，當時有一隻烏龜，從水中出來，到花園裡，尋找食物，到處走動，踩壞了他的花。

English version At that time, the World Honored One spoke these verses: 'Diligence in all places brings contentment, while laziness always leads to great suffering. Therefore, one should diligently arouse a courageous mind; the wise achieve Bodhi through this.' The Buddha told the monks, 'Do you want to know who that great merchant was at that time? It was myself. At that time, that merchant went to sea, obtained a priceless pearl, and then lost it. But with a courageous mind, he sought and regained the pearl. Today it is the same; because of diligence, I have attained the Seven Factors of Enlightenment of Anuttara-samyak-sambodhi.' At that time, the monks said to the Buddha, 'Rare indeed, World Honored One! Rare and extraordinary! It is inconceivable that one person alone could subdue all these hosts of demons.' Having said this, they all became silent. Then, the World Honored One again told the monks, 'You monks! Listen attentively. It is not only now that I alone subdue the hosts of demons in this way; in past lives, I also subdued those demons alone in this way.' At that time, the monks said to the Buddha, 'World Honored One! How is this so? We beseech you to explain it to us in detail.' Then, the Buddha told the monks, 'Listen carefully! I recall in the immeasurable past, there were two parrot brothers, one named Marakiliri (translated as Garland Mountain in the Sui Dynasty), and the other named [Moon*(Respect-Together+(ㄙ/Big))]dakiliri (translated as He and Mountain in the Sui Dynasty). At that time, these two parrots were in a tree when suddenly a hawk swiftly came and snatched the smaller one, intending to fly into the sky. At that time, the elder brother spoke these verses to his younger brother: 'Alone, one may experience suffering; alone, one may also experience joy. You must peck at the hawk's vital spot; if it feels pain, it will release you. Your body is small, and my strength is weak; only you must be diligent and not lazy.' After hearing his brother's words, the younger brother wanted to display his courageous power. After thinking with all his might, he pecked at the hawk's vital spot. The hawk felt unbearable pain in its body and quickly released the parrot. Because the hawk was in pain, it hurriedly sought refuge everywhere. The clever parrot bird escaped because it pecked the hawk's most vital spot. The hawk was distressed and had nowhere to hide, while the fierce parrot bird flew in the sky. Seeing the parrot chasing behind, the hawk abandoned everything and fled far away to seek a way to survive. The parrot that pecked the hawk at that time is now me, Shakyamuni; that hawk is Mara Papiyas. At that time, I was alone and already able to subdue him. How much more so now that my merits are complete, how could I not subdue that Mara King? You monks should know this.' At that time, the monks again said to the Buddha, 'World Honored One! Why does Mara Papiyas repeatedly deceive the Tathagata, yet he cannot succeed, and the Tathagata always escapes his calamities?' Having said this, the World Honored One again told the monks, 'You monks! Listen attentively, I will explain it to you. It is not only now that I am deceived by Mara Papiyas and escape, never being troubled by him; in past lives, Mara Papiyas deceived and confused me, but he could not disturb me either.' Then, the Buddha told the monks, 'I recall in the past there was a river named Pariyata (translated as Crossing That Section in the Sui Dynasty). At that time, on the bank of that river, there was a person who was a garland maker. He had a garden by the river. And in that river, there was a turtle that came out of the water, went into the garden, sought food, and walked around, trampling his flowers.'

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。時彼園主，見於彼龜處處求食踐壞其花，是時園主即作方便，捕捉彼龜，捉已置於一筐篋中，將欲殺食。

「爾時彼龜作如是念：『我今云何得脫此難？作何方便？作何巧智？』即發是心：『我今可誑此之園主。』作是念已，即向園主而說偈言：

「『我從水出身有泥，　　汝且置花洗我體， 我身既有泥不凈，　　恐畏污汝篋及花。』

「時彼園主，作如是念：『善哉此龜！善言教我！我今不得不取其言。我洗其身，勿令泥污我之花篋。』作是念已，即手執龜將向水所，欲洗龜身。是時彼人，即提龜出置於石上，抄水欲洗。是時彼龜，出大筋力，忽投沒水。時花鬘師見龜沒水，作如是念：『奇哉是龜！乃能如是誑逗於我，我今還可誘誑是龜使令出水。』時花鬘師，即向彼龜，而說偈言：

「『賢龜諦聽我作意，　　汝今親舊甚眾多， 我作花鬘系汝咽，　　恣汝歸家作喜樂。』

「爾時彼龜作如是念：『此花鬘師，妄言誑我。彼花鬘師，母患著床，其姊採花，造鬘欲賣以用活命，今作是言，定是誑我，欲食我故，誘我出耳。』是時彼龜，向花鬘師，而說偈言：

「『汝家造酒欲會親，　　廣作種種諸味食， 汝至家內作是語，　　龜肉煮已脂糝頭。』」

爾時，佛告諸比丘言：「汝等比丘！欲知彼時入水龜者，我身是也；花鬘師者，魔波旬是。其于爾時，欲誑惑我而不能著，今復欲誑，何由可得？」

時，諸比丘復白佛言：「希有世尊！實難思議。魔王波旬威勢自在，統于欲界，種種誑惑，猶不能動此之坐處。」作是語已，爾時，佛告諸比丘言：「汝諸比丘！今應當知，非但今日此魔波旬將其力勢欲誑惑我；過去亦然，不能誑惑得我之便。」時，諸比丘即白佛言：「善哉！世尊！其事云何？唯愿為我分別解說。」

爾時，佛告諸比丘言：「我念往昔，于大海中，有一大虬，其虬有婦身正懷妊，忽然思欲獼猴心食。以是因緣，其身羸瘦，痿黃宛轉，戰慄不安。時彼特虬，見婦身體如是羸瘦無有顏色，見已問言：『賢善仁者！汝何所患？欲思何食？我不聞汝從我索食，何故如是？』時其牸虬默然不報

現代漢語譯本：當時，園主看到那隻烏龜到處覓食，踐踏破壞了他的花，於是就想辦法捉住了那隻烏龜，把它放在一個筐子里，打算殺了吃掉。 這時，那隻烏龜心想：『我怎樣才能逃脫這場災難呢？用什麼辦法？用什麼計謀？』它立刻下定決心：『我可以用謊言欺騙這個園主。』打定主意后，它就對園主說偈語： 『我從水中來，身上帶著泥，你先把花放在一邊，洗凈我的身體吧，我身上既然有不乾淨的泥，恐怕會弄髒你的筐子和花。』 當時，園主心想：『這烏龜說得真好！它教導了我！我不得不聽它的話。我洗凈它的身體，免得泥弄髒我的花筐。』打定主意后，他就用手拿著烏龜，走向水邊，想要洗凈烏龜的身體。這時，那人把烏龜提起來放在石頭上，舀水想要洗它。這時，那隻烏龜使出全身力氣，突然跳入水中。花鬘師看到烏龜跳入水中，心想：『這烏龜真奇怪！竟然能這樣欺騙我，我現在還可以用謊言引誘它出水。』於是，花鬘師就對那隻烏龜說偈語： 『賢明的烏龜，仔細聽我說，你有很多親朋好友，我用花環繫在你的脖子上，讓你高高興興地回家去。』 這時，那隻烏龜心想：『這個花鬘師，在說謊騙我。這個花鬘師的母親臥病在床，他的姐姐採花，編織花環想要賣掉來維持生計，現在說這樣的話，一定是想騙我，想吃我，才引誘我出來。』這時，那隻烏龜對花鬘師說偈語： 『你家釀酒想要宴請親友，準備了各種各樣的美味佳餚，你回到家後會說，烏龜肉煮好后，油脂都浮在上面了。』 當時，佛陀告訴眾比丘說：『你們這些比丘！想知道那時跳入水中的烏龜是誰嗎？那就是我的前身；花鬘師就是魔王波旬。他當時想要迷惑我，卻不能得逞，現在又想迷惑我，怎麼可能成功呢？』 當時，眾比丘又對佛陀說：『稀有啊，世尊！真是難以思議。魔王波旬威勢自在，統治著欲界，用各種各樣的迷惑手段，仍然不能動搖您所坐的地方。』說完這些話后，當時，佛陀告訴眾比丘說：『你們這些比丘！現在應當知道，不僅是今天這個魔王波旬用他的勢力想要迷惑我；過去也是這樣，他都不能迷惑我，佔到我的便宜。』當時，眾比丘就對佛陀說：『太好了！世尊！事情是怎樣的呢？希望您為我們分別解說。』 當時，佛陀告訴眾比丘說：『我回憶往昔，在大海中，有一條大龍，這條龍的妻子正懷著身孕，忽然想吃獼猴的心。因為這個緣故，她的身體變得虛弱消瘦，臉色蠟黃，輾轉反側，戰慄不安。當時，那條雄龍看到妻子的身體如此虛弱，沒有一點顏色，看到后就問：『賢善的妻子！你得了什麼病？想吃什麼東西？我沒有聽你說過向我索要食物，為什麼會這樣？』當時，那條雌龍默默不語，沒有回答。

English version: At that time, the garden owner, seeing that the turtle was seeking food everywhere and trampling and destroying his flowers, then devised a way to capture the turtle. Having caught it, he placed it in a basket, intending to kill and eat it. At that time, the turtle thought to itself: 'How can I escape this calamity? What method should I use? What clever trick?' It immediately made up its mind: 'I can deceive this garden owner with a lie.' Having made up its mind, it then spoke a verse to the garden owner: 'I come from the water, with mud on my body. You should put the flowers aside and wash my body clean. Since my body has unclean mud, I fear it will soil your basket and flowers.' At that time, the garden owner thought to himself: 'This turtle speaks well! It has taught me! I must heed its words. I will wash its body, lest the mud soil my flower basket.' Having made up his mind, he then took the turtle in his hand and went to the water, intending to wash the turtle's body. At that time, the man lifted the turtle and placed it on a rock, scooping water to wash it. At that time, the turtle exerted all its strength and suddenly plunged into the water. The flower garland maker, seeing the turtle plunge into the water, thought to himself: 'This turtle is strange! It was able to deceive me like this. Now I can still use a lie to lure it out of the water.' Then, the flower garland maker spoke a verse to the turtle: 'Wise turtle, listen carefully to my intention. You have many relatives and friends. I will tie a flower garland around your neck and let you happily return home.' At that time, the turtle thought to itself: 'This flower garland maker is lying to deceive me. This flower garland maker's mother is bedridden, and his sister is picking flowers, weaving garlands to sell to make a living. Now, saying these words, he must be trying to deceive me, wanting to eat me, and is luring me out.' At that time, the turtle spoke a verse to the flower garland maker: 'Your family is brewing wine to feast relatives and friends, preparing all kinds of delicious food. When you return home, you will say, the turtle meat is cooked, and the fat is floating on top.' At that time, the Buddha told the monks: 'You monks! Do you want to know who the turtle that plunged into the water was at that time? It was my former self; the flower garland maker was Mara Papiyas. He wanted to confuse me at that time, but he could not succeed. Now he wants to confuse me again, how could he possibly succeed?' At that time, the monks again said to the Buddha: 'Rare indeed, World Honored One! It is truly inconceivable. Mara Papiyas, with his powerful authority, rules over the desire realm, using all kinds of deceptive means, yet he still cannot shake the place where you sit.' After saying these words, at that time, the Buddha told the monks: 'You monks! Now you should know that it is not only today that this Mara Papiyas is using his power to try to confuse me; it was the same in the past, he could not confuse me and gain an advantage over me.' At that time, the monks then said to the Buddha: 'Excellent! World Honored One! What is the matter? We hope that you will explain it to us separately.' At that time, the Buddha told the monks: 'I recall in the past, in the great ocean, there was a great dragon, and this dragon's wife was pregnant. Suddenly, she desired to eat the heart of a monkey. Because of this, her body became weak and thin, her complexion was sallow, she tossed and turned, and trembled with unease. At that time, the male dragon, seeing his wife's body so weak and without color, asked her: 'Virtuous wife! What is your illness? What do you desire to eat? I have not heard you ask me for food, why is it like this?' At that time, the female dragon remained silent and did not answer.'

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。其夫復問：『汝今何故不向我道？』婦報夫言：『汝若能與我隨心願，我當說之；若不能者，我何假說？』夫復答言：『汝但說看，若可得理，我當方便會覓令得。』婦即語言：『我今意思獼猴心食，汝能得不？』夫即報言：『汝所須者，此事甚難。所以者何？我居止在大海水中，獼猴乃在山林樹上，何由可得？』婦言：『奈何我今意思如此之食，若不能得如是物者，此胎必墮，我身不久恐取命終。』是時其夫復語婦言：『賢善仁者！汝且容忍，我今求去。若成此事，深不可言，則我與汝並皆慶快。』爾時，彼虬即從海出，至於岸上。去岸不遠，有一大樹，名優曇婆羅(隋言求愿)。時彼樹有一大獼猴，在於樹頭，取果子食。是時彼虬既見獼猴在樹上坐食于樹子，見已漸漸到于樹下，到已即便共相慰喻，以美語言問訊獼猴：『善哉善哉！婆私師吒，在此樹上，作於何事？不甚辛勤受苦惱耶？求食易得，無疲惓不？』獼猴報言：『如是仁者！我今不大受于苦惱。』虬復重更語獼猴言：『汝在此處，何所食啖？』獼猴報言：『我在優曇婆羅樹上，食啖其子。』是時虬復語獼猴言：『我今見汝，甚大歡喜，遍滿身體，不能自勝，我欲將汝作于善友，共相愛敬。汝取我語，何須住此？又復此樹子少無多，云何乃能此處愿樂？汝可下來隨逐於我，我當將汝渡海，彼岸別有大林，種種諸樹花果豐饒。所謂庵婆果，閻浮果，梨拘阇果，頗那娑果，鎮頭迦果，無量樹等。』獼猴問言：『我今云何得至彼處？海水深廣，甚難越渡，我當云何堪能浮渡？』是時彼虬報獼猴言：『我揹負汝，將渡彼岸，汝今但當從樹下來騎我背上。』

「爾時獼猴，心無定故，狹劣愚癡，少見少知，聞虬美言心生歡喜，從樹而下，上虬背上，欲隨虬去。其虬內心生如是念：『善哉善哉！我願已成。』即欲相將至自居處，身及獼猴俱沒於水。是時獼猴問彼虬言：『善友！何故忽沒於水？』虬即報言：『汝不知也。』獼猴問言：『其事云何？欲何所為？』虬即報言：『我婦懷妊，彼如是思欲汝心食，以是因緣，我將汝來。』

「爾時獼猴作如是念：『嗚呼我今甚不吉利！自取磨滅。嗚呼我今作何方便，而得免此急速厄難，不失身命？』復如是念：『我須誑虬

現代漢語譯本：他的妻子又問：『你現在為什麼不告訴我呢？』妻子回答丈夫說：『如果你能滿足我的心願，我就告訴你；如果不能，我何必說呢？』丈夫又回答說：『你只管說，如果合情合理，我一定想辦法幫你找到。』妻子就說：『我現在想吃獼猴的心，你能弄到嗎？』丈夫回答說：『你想要的東西，這件事很難。為什麼呢？我住在海里，獼猴卻在山林樹上，怎麼能得到呢？』妻子說：『可是我現在就是想吃這個，如果得不到，這個胎兒一定會流產，我恐怕不久就會死去。』這時，她的丈夫又對妻子說：『賢惠善良的人啊！你先忍耐一下，我這就去想辦法。如果能辦成這件事，那真是太好了，我和你都會非常高興。』當時，那條龍就從海里出來，到了岸上。離岸不遠的地方，有一棵大樹，名叫優曇婆羅（隋朝時叫求愿）。當時，那棵樹上有一隻大獼猴，在樹頂上摘果子吃。這時，那條龍看到獼猴在樹上吃果子，就慢慢地走到樹下，走到后就用好聽的話安慰獼猴，問候獼猴說：『好啊好啊！婆私師吒，你在這樹上做什麼呢？不覺得辛苦受苦嗎？找吃的容易嗎，不覺得疲倦嗎？』獼猴回答說：『是的，仁者！我現在不太覺得辛苦。』龍又問獼猴說：『你在這裡吃什麼呢？』獼猴回答說：『我在優曇婆羅樹上，吃它的果子。』這時，龍又對獼猴說：『我看到你，非常高興，全身都充滿了喜悅，無法控制自己，我想和你做個好朋友，互相愛護尊敬。你聽我的話，何必住在這裡呢？而且這樹上的果子很少，怎麼能在這裡快樂呢？你下來跟我走，我帶你過海，到對岸，那裡有很大的樹林，各種樹木花果都很豐盛。有庵婆果、閻浮果、梨拘阇果、頗那娑果、鎮頭迦果，還有無數的樹木。』獼猴問說：『我現在怎麼能到那裡呢？海水又深又廣，很難渡過，我怎麼能浮過去呢？』這時，那條龍對獼猴說：『我揹著你，帶你到對岸，你現在只要從樹上下來，騎到我的背上就行了。』 當時獼猴，因為心不定，狹隘愚癡，見識少，聽到龍的好話就很高興，從樹上下來，騎到龍的背上，想跟著龍走。那條龍心裡想：『好啊好啊！我的願望實現了。』就想帶著獼猴到自己住的地方，身體和獼猴一起沉入水中。這時，獼猴問那條龍說：『好朋友！為什麼突然沉入水中？』龍回答說：『你不知道。』獼猴問說：『怎麼回事？想幹什麼？』龍回答說：『我妻子懷孕了，她想吃你的心，因為這個原因，我才帶你來。』 當時獼猴這樣想：『哎呀，我現在真是不吉利！自取滅亡。哎呀，我現在要用什麼辦法，才能免除這場危難，保住性命呢？』又這樣想：『我必須欺騙這條龍。』

English version: His wife then asked, 'Why don't you tell me now?' The wife replied to her husband, 'If you can fulfill my wish, I will tell you; if not, why should I bother?' The husband responded again, 'Just tell me, and if it is reasonable, I will find a way to get it for you.' The wife then said, 'I now desire to eat the heart of a monkey, can you obtain it?' The husband replied, 'What you desire is very difficult. Why? I live in the sea, while monkeys are in the mountains and forests, how can I get it?' The wife said, 'But I desire to eat this now, and if I cannot obtain it, this fetus will surely be aborted, and I fear I will soon die.' At this time, her husband said to his wife, 'Virtuous and kind one! Please be patient, I will go and find a way. If this can be accomplished, it would be wonderful, and both you and I will be very happy.' At that time, the dragon emerged from the sea and went to the shore. Not far from the shore, there was a large tree called Udumbara (called 'seeking wish' in the Sui Dynasty). At that time, there was a large monkey in that tree, picking fruit to eat at the top. When the dragon saw the monkey eating fruit in the tree, it slowly approached the tree. Upon reaching the tree, it comforted the monkey with kind words, asking, 'Well done, well done! Vasishtha, what are you doing in this tree? Are you not suffering from hardship? Is it easy to find food, and are you not tired?' The monkey replied, 'Yes, kind one! I am not suffering much now.' The dragon asked the monkey again, 'What do you eat here?' The monkey replied, 'I am in the Udumbara tree, eating its fruit.' At this time, the dragon said to the monkey, 'Seeing you makes me very happy, my whole body is filled with joy, and I cannot control myself. I want to be good friends with you, loving and respecting each other. Listen to me, why stay here? Moreover, there are few fruits on this tree, how can you be happy here? Come down and follow me, I will take you across the sea to the other shore, where there is a large forest with various trees and abundant flowers and fruits. There are Amba fruits, Jambudvipa fruits, Likuja fruits, Panasa fruits, and Tintuka fruits, as well as countless other trees.' The monkey asked, 'How can I get there? The sea is deep and wide, and it is difficult to cross. How can I float across?' At this time, the dragon said to the monkey, 'I will carry you on my back and take you to the other shore. You just need to come down from the tree and ride on my back.' At that time, the monkey, because its mind was unsettled, narrow-minded, foolish, and with little knowledge, was very happy to hear the dragon's kind words. It came down from the tree, climbed onto the dragon's back, and wanted to follow the dragon. The dragon thought in its heart, 'Well done, well done! My wish has been fulfilled.' It wanted to take the monkey to its dwelling place, and both its body and the monkey sank into the water. At this time, the monkey asked the dragon, 'Good friend! Why did we suddenly sink into the water?' The dragon replied, 'You do not know.' The monkey asked, 'What is the matter? What do you want to do?' The dragon replied, 'My wife is pregnant, and she desires to eat your heart. For this reason, I brought you here.' At that time, the monkey thought, 'Alas, I am very unlucky now! I have brought destruction upon myself. Alas, what method can I use now to escape this urgent danger and save my life?' It then thought, 'I must deceive this dragon.'

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。』作是念已，而語虬言：『仁者善友！我心留在優曇婆羅樹上寄著，不持將行。仁于當時，云何依實不語我知今須汝心？我于當時，即將相隨。善友還回，放我取心，得已還來。』爾時，彼虬聞于獼猴如是語已，二俱還出。獼猴見虬欲出水岸，是時獼猴，努力奮迅，捷疾跳躑，出大筋力，從虬背上跳下，上彼優曇婆羅大樹之上。其虬在下少時停待，見彼獼猴淹遲不下，而語之言：『親密善友！汝速下來，共汝相隨，至於我家。』獼猴嘿然，不肯下樹。虬見獼猴經久不下，而說偈言：

「『善友獼猴得心已，　　愿從樹上速下來， 我當送汝至彼林，　　多饒種種諸果處。』

「爾時，獼猴作是思惟：『此虬無智。』如是念已，即向彼虬而說偈言：

「『汝虬計挍雖能寬，　　而心智慮甚狹劣， 汝但審諦自思忖，　　一切眾類誰無心？ 彼林雖復子豐饒，　　及諸庵羅等妙果， 我今意實不在彼，　　寧自食此優曇婆。』」

爾時，佛告諸比丘言：「汝諸比丘！當知彼時大獼猴者，我身是也；彼時虬者，魔波旬是。於時猶尚誑惑於我，而不能得，今復欲將世間自在五欲之事，而來誘我，豈能動我此之坐處？」作是語已，時，諸比丘復白佛言：「希有世尊！奇特世尊！實難思議。此事云何？魔王波旬，將此醜陋異類軍眾，至如來所，如來複能一一觀知。」

爾時，佛告諸比丘言：「比丘！當知，非但今日魔王波旬將此醜形大魔軍眾至於我邊我亦觀知。」時諸比丘即白佛言：「希有世尊！其事云何愿為解說，我等樂聞。」

爾時，世尊告諸比丘：「我念往昔，有一獵師，知有一林多饒諸鳥，數下彼處。其到彼已，作于草菴，將雜樹枝，而覆其上，即入其中，隱身坐住。時彼諸鳥謂是樹枝，飛下來棲於其庵上。時其獵師見鳥棲上，漸漸或射或搦而殺。時有一鳥，見此庵已，作如是念：『此之菴舍，處處移動，自余諸樹，安定一住；此庵之下，必不空然。』如是知已，遠離彼庵，不被獵師之所捉搦，而說偈言：

「『我見一切林諸樹，　　阿說及於毗醯羅， 諸阿梨羅並閻浮，　　無脂羅波鎮頭樹， 安住停止於一處，　　從生已來不動移。 此樹轉易處處行，　　其中必應不空立， 若當其內有惡物，　　我應速疾舍此林

現代漢語譯本：獼猴這樣想后，對虬說：『仁慈的朋友！我的心留在優曇婆羅樹上寄放著，沒有帶走。你當時為什麼不告訴我你需要我的心？如果當時你說了，我就會跟你一起走。好朋友，你回去，讓我取回我的心，拿到后我再回來。』當時，那虬聽了獼猴這樣說，就一起回去了。獼猴看到虬要出水岸，這時獼猴使勁跳躍，迅速地跳起來，用盡全力，從虬的背上跳下，跳到那棵優曇婆羅大樹上。那虬在下面等了一會兒，見獼猴遲遲不下來，就對他說：『親密的朋友！你快下來，我帶你一起去我家。』獼猴沉默不語，不肯下樹。虬見獼猴很久都不下來，就說了偈語： 『好朋友獼猴，你已經拿回了心，希望你快點從樹上下來，我送你到那個有很多各種果子的樹林去。』 當時，獼猴這樣想：『這虬真是沒有智慧。』這樣想后，就對那虬說了偈語： 『你這虬雖然能說寬慰的話，但你的心智卻很狹隘。你好好想想，哪種生物沒有心呢？那個樹林雖然有很多果子，還有庵羅等美味的果子，但我現在真的不想去那裡，我寧願吃這優曇婆羅果。』 當時，佛告訴眾比丘說：『你們這些比丘！應當知道，當時那隻大獼猴就是我的前身；當時的虬就是魔王波旬。當時他尚且不能欺騙我，現在又想用世間自在的五欲來引誘我，難道能動搖我坐在這裡的決心嗎？』說完這些話后，眾比丘又對佛說：『稀有啊，世尊！真是奇特啊，世尊！真是難以思議。這是怎麼回事呢？魔王波旬帶著這些醜陋的異類軍隊來到如來這裡，如來竟然能一一觀察知道。』 當時，佛告訴眾比丘說：『比丘們！應當知道，不僅僅是今天魔王波旬帶著這些醜陋的大魔軍來到我這裡我才能觀察知道。』當時，眾比丘就對佛說：『稀有啊，世尊！這是怎麼回事呢？希望您能為我們解說，我們很樂意聽。』 當時，世尊告訴眾比丘說：『我回憶過去，有一個獵人，知道有一片樹林有很多鳥，經常去那裡。他到了那裡后，就搭了一個草菴，用雜樹枝覆蓋在上面，然後就躲在裡面坐著。當時那些鳥以為是樹枝，就飛下來棲息在草菴上。當時那個獵人看到鳥棲息在上面，就漸漸地用箭射或者用手抓來殺。當時有一隻鳥，看到這個草菴后，這樣想：『這個草菴，到處移動，而其他的樹，都是固定在一個地方；這個草菴下面，一定不是空無一物。』這樣想后，就遠離了那個草菴，沒有被獵人捉住，並且說了偈語： 『我看到所有的樹林，阿說樹、毗醯羅樹，還有阿梨羅樹、閻浮樹、無脂羅波樹、鎮頭樹，它們都安穩地停留在同一個地方，從出生以來就沒有移動過。這棵樹卻到處移動，其中必定不是空無一物，如果裡面有邪惡的東西，我應該趕快離開這片樹林。』

English version: After thinking this, the monkey said to the dragon: 'Kind friend! My heart is left on the Udumbara tree, I didn't take it with me. Why didn't you tell me then that you needed my heart? If you had told me then, I would have gone with you. Good friend, go back, let me retrieve my heart, and after I get it, I will come back.' At that time, the dragon heard what the monkey said, and they both went back. The monkey saw that the dragon was about to leave the water's edge, and at that moment, the monkey jumped with all his might, quickly leaping and using all his strength, he jumped off the dragon's back and onto the Udumbara tree. The dragon waited below for a while, seeing that the monkey was not coming down, he said to him: 'Dear friend! Come down quickly, I will take you to my home.' The monkey remained silent, refusing to come down from the tree. The dragon, seeing that the monkey was not coming down after a long time, spoke a verse: 'Good friend monkey, you have already retrieved your heart, I hope you come down from the tree quickly, I will take you to that forest where there are many kinds of fruits.' At that time, the monkey thought: 'This dragon is truly without wisdom.' After thinking this, he spoke a verse to the dragon: 'You dragon, although you can speak comforting words, your mind is very narrow. Think carefully, what kind of creature doesn't have a heart? Although that forest has many fruits, and delicious fruits like amra, I really don't want to go there now, I would rather eat this Udumbara fruit.' At that time, the Buddha told the monks: 'You monks! You should know that the great monkey at that time was my past life; the dragon at that time was Mara Papiyas. At that time, he could not deceive me, and now he wants to use the five desires of the world to tempt me, can he shake my determination to sit here?' After saying these words, the monks said to the Buddha: 'Rare indeed, World Honored One! How extraordinary, World Honored One! It is truly inconceivable. How is this possible? Mara Papiyas brought these ugly, different kinds of armies to the Tathagata, and the Tathagata was able to observe and know each one.' At that time, the Buddha told the monks: 'Monks! You should know that it is not only today that Mara Papiyas brought these ugly great demon armies to my side that I can observe and know.' At that time, the monks said to the Buddha: 'Rare indeed, World Honored One! How is this possible? We hope you can explain it to us, we are happy to listen.' At that time, the World Honored One told the monks: 'I recall in the past, there was a hunter who knew that there was a forest with many birds, and he often went there. After he arrived there, he built a grass hut, covered it with various tree branches, and then hid inside and sat down. At that time, the birds thought it was a tree branch, and they flew down to perch on the hut. At that time, the hunter saw the birds perched on it, and gradually shot them with arrows or caught them by hand to kill them. At that time, there was a bird that saw this hut, and thought: 'This hut moves around, while the other trees are fixed in one place; there must be something under this hut.' After thinking this, he stayed away from the hut, and was not caught by the hunter, and spoke a verse: 'I see all the trees in the forest, the Asoka tree, the Vibhitaka tree, as well as the Haritaki tree, the Jambudvipa tree, the Nipa tree, and the Tinduka tree, they all stay still in one place, and have not moved since they were born. This tree moves around, there must be something inside, if there is something evil inside, I should quickly leave this forest.'

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。 心裡既生大狐疑，　　或是惡行無慈愍， 恐畏彼中殺害我。　　又我往昔於他方， 已曾摑裂網走來，　　智者既知應舍此。』」

爾時，佛告諸比丘言：「汝等！當知，彼飛鳥者，我身是也；其獵師者，魔波旬是。其于彼時，作可畏形，欲殺害我，我時觀知；今復將此可畏醜陋魔之軍眾，來於我邊，我亦久知。」爾時，世尊而說偈言：

「世間若不深思惟，　　云何能得上人法， 今我以勝思惟故，　　從縛解脫得無為。」

佛本行集經二商奉食品第三十五上

「爾時，世尊初始得成於菩提道，在樹下坐，經七日夜，加趺不起，以念解脫快樂為食。爾時，世尊過七日已，一心正念，從三昧起，坐師子座，初夜正觀十二因緣，下觀至上，上觀至下，善念善觀，不失不異，因彼生此，因有于彼則復有此，所謂緣無明有諸行，緣諸行有識，緣識有名色，緣名色有六入，緣六入有觸，緣觸有受，緣受有愛，緣愛有取，緣取有有，緣有有生，緣生有老病死憂悲惱等苦生。爾時，世尊知此法已，而說偈言：

「『若有梵行觀諸法，　　即見如是法相生， 若見諸法從相生，　　即知諸法因緣有。』

「爾時，世尊還彼夜半，觀十二緣，從始至終，逆觀至心，善觀善念，不失不亂。因無彼故則此自無，因滅彼故則此自滅，所謂無明滅即行滅，行滅乃至生老病死憂悲苦惱一切悉滅。爾時，世尊知此法已，而說偈言：

若見諸法從相生，　　即知諸法因緣滅。』

「爾時，世尊還彼后夜，觀十二緣，從始觀終，從終觀始，善觀善念，不失不亂。所謂彼生已復生此，因有彼復有此，因無彼此亦無，彼滅已此亦滅。所謂因無明緣諸行，緣諸行已，乃至一切生老病死諸苦惱等，皆悉相生；彼無已此亦無，彼滅已此亦滅。爾時，世尊知此義已，而說偈言：

「『若有梵行觀世間，　　即見相生乃至滅， 既散諸魔建立住，　　若彼日天曜虛空。』

「爾時，世尊從彼師子座上而起，離菩提樹相去不遠，還加趺坐，七日不動，以解脫行，用為安樂。七日諦觀于菩提樹，目不暫舍，復作是念：『我此處盡無邊際苦，以舍重擔。』爾時，世尊過七日後，正念正知，從三昧起。其後有人，在於如來觀道樹處起塔，名曰不瞬目塔

現代漢語譯本 『心中既然產生了巨大的疑惑，或許是（獵人）行為惡劣沒有慈悲心，恐怕他會在那裡殺害我。而且我過去在其他地方，曾經掙脫網逃脫出來，智者既然知道就應該捨棄這裡。』 當時，佛陀告訴眾比丘說：『你們應當知道，那隻飛鳥就是我的前身；那個獵人就是魔王波旬。他當時化作可怕的形象，想要殺害我，我當時就知道了；現在他又將這可怕醜陋的魔軍帶到我這裡，我也早就知道了。』當時，世尊說了偈語： 『世間如果不能深入思考，怎麼能夠獲得超凡的智慧？現在我因為殊勝的思考，從束縛中解脫，獲得無為的境界。』 《佛本行集經》二 商奉食品第三十五上 『當時，世尊最初成就菩提道，在菩提樹下坐著，經過七日七夜，跏趺而坐，沒有起身，以念解脫的快樂為食。當時，世尊過了七日之後，一心正念，從三昧中起身，坐在獅子座上，初夜正觀十二因緣，從下向上觀察，從上向下觀察，善念善觀，不失不異，因為彼而生此，因為有彼所以有此，所謂緣無明有諸行，緣諸行有識，緣識有名色，緣名色有六入，緣六入有觸，緣觸有受，緣受有愛，緣愛有取，緣取有有，緣有有生，緣生有老病死憂悲惱等苦產生。當時，世尊知道這個法之後，說了偈語： 『如果有修行人觀察諸法，就能看到這樣的法相產生，如果看到諸法從相產生，就知道諸法是因緣而有的。』 『當時，世尊回到半夜，觀察十二因緣，從開始到結束，逆向觀察到內心，善觀善念，不失不亂。因為沒有彼，所以此自然沒有，因為滅了彼，所以此自然滅，所謂無明滅則行滅，行滅乃至生老病死憂悲苦惱一切都滅。當時，世尊知道這個法之後，說了偈語： 『如果看到諸法從相產生，就知道諸法因緣滅。』 『當時，世尊回到後半夜，觀察十二因緣，從開始觀察到結束，從結束觀察到開始，善觀善念，不失不亂。所謂彼生之後又生此，因為有彼所以有此，因為沒有彼所以此也沒有，彼滅之後此也滅。所謂因為無明緣諸行，緣諸行之後，乃至一切生老病死諸苦惱等，都相互產生；彼沒有之後此也沒有，彼滅之後此也滅。當時，世尊知道這個道理之後，說了偈語： 『如果有修行人觀察世間，就能看到相生乃至相滅，既能驅散諸魔，建立穩固的修行，就像太陽照耀虛空一樣。』 『當時，世尊從獅子座上起身，離開菩提樹不遠，又跏趺而坐，七日不動，以解脫的修行，作為安樂。七日仔細觀察菩提樹，眼睛不曾離開，又這樣想：『我在這裡盡除無邊際的痛苦，捨棄了沉重的負擔。』當時，世尊過了七日之後，正念正知，從三昧中起身。其後有人，在如來觀察菩提樹的地方建塔，名叫不瞬目塔。

English version 'Having generated great doubt in my heart, perhaps (the hunter's) actions are evil and without compassion, I fear he will kill me there. Moreover, I have in the past escaped from the net in other places, a wise person, knowing this, should abandon this place.' At that time, the Buddha told the monks, 'You should know that the bird was my former self; the hunter was Mara Papiyas. At that time, he transformed into a terrifying form, wanting to kill me, which I knew at that time; now he has brought this terrifying and ugly demon army to me, which I also knew long ago.' At that time, the World Honored One spoke a verse: 'If the world does not deeply contemplate, how can one attain the Dharma of the superior person? Now, because of my superior contemplation, I am liberated from bondage and attain the state of non-action.' The Collection of the Buddha's Deeds, Volume Two, Chapter Thirty-Five, The Offering of Food 'At that time, the World Honored One initially attained the path of Bodhi, sitting under the Bodhi tree, for seven days and nights, sitting in the lotus position without rising, taking the joy of liberation through mindfulness as food. At that time, after seven days, the World Honored One, with a focused mind, arose from Samadhi, sat on the lion throne, and in the first watch of the night, correctly contemplated the twelve links of dependent origination, observing from the bottom up and from the top down, with good mindfulness and good observation, without loss or difference, because of that, this arises, because there is that, therefore there is this, namely, conditioned by ignorance are volitional formations, conditioned by volitional formations is consciousness, conditioned by consciousness are name and form, conditioned by name and form are the six sense bases, conditioned by the six sense bases is contact, conditioned by contact is feeling, conditioned by feeling is craving, conditioned by craving is grasping, conditioned by grasping is becoming, conditioned by becoming is birth, conditioned by birth are old age, sickness, death, sorrow, lamentation, pain, grief, and despair. At that time, the World Honored One, knowing this Dharma, spoke a verse: 'If a practitioner observes all dharmas, they will see the arising of such dharma characteristics, if they see all dharmas arising from characteristics, they will know that all dharmas exist due to conditions.' 'At that time, the World Honored One returned in the middle of the night, observing the twelve links of dependent origination, from beginning to end, observing in reverse to the heart, with good observation and good mindfulness, without loss or confusion. Because there is no that, therefore this naturally does not exist, because that is extinguished, therefore this is naturally extinguished, namely, with the extinction of ignorance, volitional formations are extinguished, and with the extinction of volitional formations, all the way to the extinction of old age, sickness, death, sorrow, lamentation, pain, grief, and despair. At that time, the World Honored One, knowing this Dharma, spoke a verse: 'If one sees all dharmas arising from characteristics, one will know that the conditions for the extinction of all dharmas exist.' 'At that time, the World Honored One returned in the last watch of the night, observing the twelve links of dependent origination, from beginning to end, and from end to beginning, with good observation and good mindfulness, without loss or confusion. Namely, after that arises, this also arises, because there is that, therefore there is this, because there is no that, therefore this also does not exist, after that is extinguished, this is also extinguished. Namely, because of ignorance, volitional formations are conditioned, and after volitional formations, all the way to all the sufferings of old age, sickness, and death, all arise mutually; after that does not exist, this also does not exist, after that is extinguished, this is also extinguished. At that time, the World Honored One, knowing this meaning, spoke a verse: 'If a practitioner observes the world, they will see the arising and extinction of characteristics, having scattered all demons, establishing a firm practice, like the sun illuminating the sky.' 'At that time, the World Honored One arose from the lion throne, not far from the Bodhi tree, and again sat in the lotus position, without moving for seven days, taking the practice of liberation as joy. For seven days, he carefully observed the Bodhi tree, his eyes never leaving it, and thought, 'Here I have exhausted boundless suffering, and cast off the heavy burden.' At that time, after seven days, the World Honored One, with right mindfulness and right knowledge, arose from Samadhi. Later, someone built a stupa at the place where the Tathagata observed the Bodhi tree, called the Unblinking Eye Stupa.'

---

。而說偈言：

「『於此道場盡諸苦，　　復斯坐處觀彼座， 已渡諸愿至彼岸，　　我于彼處證菩提。』

「爾時，世尊從眼不瞬塔所起已，安庠漸至向摩梨支(隋言陽炎)經行之處。到經行已，加趺而坐，復經七日，受解脫樂。爾時，世尊過七日已，正念正知，從三昧起。爾時，迦羅龍王(隋言黑色)詣于佛所，到佛所已，頂禮佛足，卻住一面。住一面已，即白佛言：『世尊！我此宮殿，往昔已曾佈施過去一切諸佛，諸佛受已，各住於此，憐愍我故。其諸佛者，所謂拘留孫世尊、拘那含牟尼世尊、迦葉世尊，今日世尊，善哉知時！憐愍我故，少時住此。所以者何？我已將此宮殿佈施過去三佛，今日世尊，第四為我受此宮殿，即名四佛受我宮殿具足功德。』爾時，世尊即受迦羅龍王宮殿，受已入中，加趺而坐，復經七日，一定不起，受解脫樂。爾時，世尊過七日已，正念正知，從三昧起，告彼迦羅大龍王言：『汝龍王來從我邊，受佛等三歸併及五戒，汝當長夜受大安樂。』時迦羅龍即白佛言：『謹隨佛教，心不敢違，如世尊敕。』時，迦羅龍聞佛語已，合掌向佛，即從佛受三自歸依，歸依佛、歸依法、歸依僧，復受五戒，於世間中，最初而得優婆塞名；于畜生中，再說三歸，受三歸已，所謂即是迦羅龍王。

「爾時，復更有一龍王，名目真鄰陀，向于佛所，到佛所已，頂禮佛足，卻住一面。住一面已，是時龍王即白佛言：『世尊！我此宮殿，往昔過去已曾佈施一切諸佛，受已而住。所謂拘樓孫世尊、拘那含牟尼世尊、迦葉世尊！善哉！世尊！今亦為我受此宮殿，我得四佛三藐三佛陀受此宮殿，我獲善利。』

「爾時，世尊從彼目真鄰陀龍王受宮殿已，加趺而坐，一坐經於七日不起，為欲受于解脫樂故。時彼七日虛空之中，興云注雨，起大冷風，於七日內，雨不暫停，遂成寒凍。爾時，目真鄰陀龍王從宮殿出，以其大身，七重圍繞，擁蔽佛身，復以七頭垂世尊上，作于大蓋，嶷然而住。心如是念：『莫令世尊身體，寒冷風濕塵坌，蚊虻諸蟲，觸世尊體。』

「爾時，世尊過七日已，見虛空中，無有云霧，以得清凈，正念正知，從三昧起

現代漢語譯本：

然後說了偈語：

『在此道場斷盡一切痛苦， 再在這個座位上觀察那個座位， 已經渡過所有願望到達彼岸， 我將在那裡證得菩提。』

那時，世尊從眼不瞬塔起身，安詳地走向摩梨支（隋朝時稱為陽炎）經行的地方。到達經行處后，他盤腿而坐，又過了七天，享受解脫的快樂。那時，世尊過了七天後，正念正知，從三昧中起身。那時，迦羅龍王（隋朝時稱為黑色）來到佛陀所在之處，到達后，頂禮佛足，退到一旁站立。站立在一旁后，他向佛陀說道：『世尊！我的這座宮殿，過去曾經佈施給過去的一切諸佛，諸佛接受后，都住在這裡，憐憫我。那些佛陀，就是拘留孫世尊、拘那含牟尼世尊、迦葉世尊，今日世尊，您真是善於把握時機！憐憫我，在這裡稍作停留。這是為什麼呢？我已經將這座宮殿佈施給過去的三位佛陀，今日世尊，您是第四位接受我這座宮殿的佛陀，這就意味著四位佛陀都接受了我的宮殿，功德圓滿。』那時，世尊接受了迦羅龍王的宮殿，接受後進入其中，盤腿而坐，又過了七天，一直沒有起身，享受解脫的快樂。那時，世尊過了七天後，正念正知，從三昧中起身，告訴迦羅大龍王說：『你龍王來我這裡，接受佛陀等三皈依以及五戒，你將長夜獲得大安樂。』當時，迦羅龍立刻對佛陀說：『謹遵佛陀教誨，不敢違背，如世尊所說。』當時，迦羅龍聽到佛陀的話后，合掌向佛，立刻從佛陀那裡接受了三自皈依，皈依佛、皈依法、皈依僧，又接受了五戒，在世間中，最初獲得了優婆塞的稱號；在畜生中，再次說了三皈依，接受三皈依后，他就是迦羅龍王。

那時，又有一位龍王，名叫目真鄰陀，來到佛陀所在之處，到達后，頂禮佛足，退到一旁站立。站立在一旁后，這位龍王對佛陀說道：『世尊！我的這座宮殿，過去曾經佈施給一切諸佛，他們接受后都住在這裡。他們就是拘樓孫世尊、拘那含牟尼世尊、迦葉世尊！太好了！世尊！現在您也接受我的這座宮殿，我能得到四位三藐三佛陀接受我的宮殿，我獲得了善利。』

那時，世尊接受了目真鄰陀龍王的宮殿後，盤腿而坐，一坐就是七天沒有起身，是爲了享受解脫的快樂。那時，七天之中，天空中烏雲密佈，下起大雨，颳起大風，七天之內，雨沒有停過，於是變得寒冷冰凍。那時，目真鄰陀龍王從宮殿出來，用他巨大的身體，七重圍繞，遮蔽佛身，又用七個頭垂在世尊上方，作為巨大的傘蓋，巍然不動地站立著。心中這樣想著：『不要讓世尊的身體，感到寒冷、風濕、塵土，蚊子、蟲子，觸碰到世尊的身體。』

那時，世尊過了七天後，看到天空中，沒有云霧，變得清凈，正念正知，從三昧中起身。 現代漢語譯本：

然後說了偈語：

『在此道場斷盡一切痛苦， 再在這個座位上觀察那個座位， 已經渡過所有願望到達彼岸， 我將在那裡證得菩提。』

那時，世尊從眼不瞬塔起身，安詳地走向摩梨支（隋朝時稱為陽炎）經行的地方。到達經行處后，他盤腿而坐，又過了七天，享受解脫的快樂。那時，世尊過了七天後，正念正知，從三昧中起身。那時，迦羅龍王（隋朝時稱為黑色）來到佛陀所在之處，到達后，頂禮佛足，退到一旁站立。站立在一旁后，他向佛陀說道：『世尊！我的這座宮殿，過去曾經佈施給過去的一切諸佛，諸佛接受后，都住在這裡，憐憫我。那些佛陀，就是拘留孫世尊、拘那含牟尼世尊、迦葉世尊，今日世尊，您真是善於把握時機！憐憫我，在這裡稍作停留。這是為什麼呢？我已經將這座宮殿佈施給過去的三位佛陀，今日世尊，您是第四位接受我這座宮殿的佛陀，這就意味著四位佛陀都接受了我的宮殿，功德圓滿。』那時，世尊接受了迦羅龍王的宮殿，接受後進入其中，盤腿而坐，又過了七天，一直沒有起身，享受解脫的快樂。那時，世尊過了七天後，正念正知，從三昧中起身，告訴迦羅大龍王說：『你龍王來我這裡，接受佛陀等三皈依以及五戒，你將長夜獲得大安樂。』當時，迦羅龍立刻對佛陀說：『謹遵佛陀教誨，不敢違背，如世尊所說。』當時，迦羅龍聽到佛陀的話后，合掌向佛，立刻從佛陀那裡接受了三自皈依，皈依佛、皈依法、皈依僧，又接受了五戒，在世間中，最初獲得了優婆塞的稱號；在畜生中，再次說了三皈依，接受三皈依后，他就是迦羅龍王。

那時，又有一位龍王，名叫目真鄰陀，來到佛陀所在之處，到達后，頂禮佛足，退到一旁站立。站立在一旁后，這位龍王對佛陀說道：『世尊！我的這座宮殿，過去曾經佈施給一切諸佛，他們接受后都住在這裡。他們就是拘樓孫世尊、拘那含牟尼世尊、迦葉世尊！太好了！世尊！現在您也接受我的這座宮殿，我能得到四位三藐三佛陀接受我的宮殿，我獲得了善利。』

那時，世尊接受了目真鄰陀龍王的宮殿後，盤腿而坐，一坐就是七天沒有起身，是爲了享受解脫的快樂。那時，七天之中，天空中烏雲密佈，下起大雨，颳起大風，七天之內，雨沒有停過，於是變得寒冷冰凍。那時，目真鄰陀龍王從宮殿出來，用他巨大的身體，七重圍繞，遮蔽佛身，又用七個頭垂在世尊上方，作為巨大的傘蓋，巍然不動地站立著。心中這樣想著：『不要讓世尊的身體，感到寒冷、風濕、塵土，蚊子、蟲子，觸碰到世尊的身體。』

那時，世尊過了七天後，看到天空中，沒有云霧，變得清凈，正念正知，從三昧中起身。

English version:

Then he spoke in verse:

'In this Bodhi place, all sufferings cease, Again, in this seat, observe that seat, Having crossed all desires to the other shore, I shall attain Bodhi there.'

At that time, the World Honored One arose from the Unblinking Eye Stupa and peacefully walked towards the place where Marici (called Yangyan in the Sui Dynasty) practiced walking meditation. Having arrived at the walking meditation place, he sat cross-legged and spent another seven days enjoying the bliss of liberation. At that time, after seven days, the World Honored One, with right mindfulness and right knowledge, arose from Samadhi. At that time, the Kala Dragon King (called Black in the Sui Dynasty) went to where the Buddha was. Having arrived, he bowed at the Buddha's feet and stood to one side. Having stood to one side, he said to the Buddha: 'World Honored One! This palace of mine was previously offered to all the Buddhas of the past. Having accepted it, the Buddhas each stayed here, out of compassion for me. Those Buddhas were the World Honored One Krakucchanda, the World Honored One Kanakamuni, and the World Honored One Kashyapa. Today, World Honored One, you are truly wise in knowing the time! Out of compassion for me, please stay here for a short while. Why is that? I have already offered this palace to the three Buddhas of the past. Today, World Honored One, you are the fourth to accept this palace of mine, which means that four Buddhas have accepted my palace, and my merit is complete.' At that time, the World Honored One accepted the palace of the Kala Dragon King. Having accepted it, he entered and sat cross-legged, and for another seven days, he did not rise, enjoying the bliss of liberation. At that time, after seven days, the World Honored One, with right mindfulness and right knowledge, arose from Samadhi and said to the great Kala Dragon King: 'You, Dragon King, come to me and receive the Three Refuges and the Five Precepts of the Buddha, and you shall have great peace and happiness throughout the long night.' At that time, the Kala Dragon immediately said to the Buddha: 'I will respectfully follow the Buddha's teachings, and dare not disobey, as the World Honored One has commanded.' At that time, having heard the Buddha's words, the Kala Dragon joined his palms towards the Buddha and immediately received the Three Self-Refuges from the Buddha, taking refuge in the Buddha, taking refuge in the Dharma, and taking refuge in the Sangha. He also received the Five Precepts, and in the world, he was the first to receive the name Upasaka; among the animals, he again recited the Three Refuges, and having received the Three Refuges, he was known as the Kala Dragon King.

At that time, there was another Dragon King named Mucalinda, who went to where the Buddha was. Having arrived, he bowed at the Buddha's feet and stood to one side. Having stood to one side, the Dragon King said to the Buddha: 'World Honored One! This palace of mine was previously offered to all the Buddhas of the past, and they stayed here after accepting it. They were the World Honored One Krakucchanda, the World Honored One Kanakamuni, and the World Honored One Kashyapa! Excellent! World Honored One! Now, please also accept this palace of mine. I will have the good fortune of having four Samyak-sambuddhas accept my palace, and I will obtain great benefit.'

At that time, the World Honored One, having accepted the palace of the Dragon King Mucalinda, sat cross-legged, and sat for seven days without rising, in order to enjoy the bliss of liberation. At that time, for seven days, the sky was filled with clouds, pouring rain, and strong winds arose. Within those seven days, the rain did not stop, and it became cold and freezing. At that time, the Dragon King Mucalinda came out of the palace, and with his great body, he surrounded and shielded the Buddha's body seven times. He also lowered his seven heads above the World Honored One, forming a great canopy, and stood there steadfastly. He thought in his heart: 'May the World Honored One's body not feel cold, damp, or dusty, and may mosquitoes and insects not touch the World Honored One's body.'

At that time, after seven days, the World Honored One saw that there were no clouds in the sky, and it had become clear. With right mindfulness and right knowledge, he arose from Samadhi. English version:

Then he spoke in verse:

'In this Bodhi place, all sufferings cease, Again, in this seat, observe that seat, Having crossed all desires to the other shore, I shall attain Bodhi there.'

At that time, the World Honored One arose from the Unblinking Eye Stupa and peacefully walked towards the place where Marici (called Yangyan in the Sui Dynasty) practiced walking meditation. Having arrived at the walking meditation place, he sat cross-legged and spent another seven days enjoying the bliss of liberation. At that time, after seven days, the World Honored One, with right mindfulness and right knowledge, arose from Samadhi. At that time, the Kala Dragon King (called Black in the Sui Dynasty) went to where the Buddha was. Having arrived, he bowed at the Buddha's feet and stood to one side. Having stood to one side, he said to the Buddha: 'World Honored One! This palace of mine was previously offered to all the Buddhas of the past. Having accepted it, the Buddhas each stayed here, out of compassion for me. Those Buddhas were the World Honored One Krakucchanda, the World Honored One Kanakamuni, and the World Honored One Kashyapa. Today, World Honored One, you are truly wise in knowing the time! Out of compassion for me, please stay here for a short while. Why is that? I have already offered this palace to the three Buddhas of the past. Today, World Honored One, you are the fourth to accept this palace of mine, which means that four Buddhas have accepted my palace, and my merit is complete.' At that time, the World Honored One accepted the palace of the Kala Dragon King. Having accepted it, he entered and sat cross-legged, and for another seven days, he did not rise, enjoying the bliss of liberation. At that time, after seven days, the World Honored One, with right mindfulness and right knowledge, arose from Samadhi and said to the great Kala Dragon King: 'You, Dragon King, come to me and receive the Three Refuges and the Five Precepts of the Buddha, and you shall have great peace and happiness throughout the long night.' At that time, the Kala Dragon immediately said to the Buddha: 'I will respectfully follow the Buddha's teachings, and dare not disobey, as the World Honored One has commanded.' At that time, having heard the Buddha's words, the Kala Dragon joined his palms towards the Buddha and immediately received the Three Self-Refuges from the Buddha, taking refuge in the Buddha, taking refuge in the Dharma, and taking refuge in the Sangha. He also received the Five Precepts, and in the world, he was the first to receive the name Upasaka; among the animals, he again recited the Three Refuges, and having received the Three Refuges, he was known as the Kala Dragon King.

At that time, there was another Dragon King named Mucalinda, who went to where the Buddha was. Having arrived, he bowed at the Buddha's feet and stood to one side. Having stood to one side, the Dragon King said to the Buddha: 'World Honored One! This palace of mine was previously offered to all the Buddhas of the past, and they stayed here after accepting it. They were the World Honored One Krakucchanda, the World Honored One Kanakamuni, and the World Honored One Kashyapa! Excellent! World Honored One! Now, please also accept this palace of mine. I will have the good fortune of having four Samyak-sambuddhas accept my palace, and I will obtain great benefit.'

At that time, the World Honored One, having accepted the palace of the Dragon King Mucalinda, sat cross-legged, and sat for seven days without rising, in order to enjoy the bliss of liberation. At that time, for seven days, the sky was filled with clouds, pouring rain, and strong winds arose. Within those seven days, the rain did not stop, and it became cold and freezing. At that time, the Dragon King Mucalinda came out of the palace, and with his great body, he surrounded and shielded the Buddha's body seven times. He also lowered his seven heads above the World Honored One, forming a great canopy, and stood there steadfastly. He thought in his heart: 'May the World Honored One's body not feel cold, damp, or dusty, and may mosquitoes and insects not touch the World Honored One's body.'

At that time, after seven days, the World Honored One saw that there were no clouds in the sky, and it had become clear. With right mindfulness and right knowledge, he arose from Samadhi.

---

。爾時，目真鄰陀龍王攝其龍身，七重繞已隱於龍形，化作年少婆羅門身，在於佛前，合十指掌，頂禮佛足，而白佛言：『世尊！我今不以恐怖如來、嬈亂如來故，以龍身繞佛七匝，又以七頭覆世尊上，安然而住，但恐世尊身有寒冷風塵土坌水漿蚊虻觸世尊體。世尊！我時思惟如是事已，覆世尊身。』爾時，世尊以是因緣，即便說偈自讚嘆言：

「『知足寂定最安樂，　　知足觀諸法甚深， 安樂不惱於世間，　　亦復不殺害眾類。 若得世間安樂者，　　遠離一切諸欲貪， 舍於我慢自矜高，　　此樂最為勝妙樂。 人間所有諸欲樂，　　若能盡舍愛悉無， 彼樂此樂等校量，　　十六分中不及一。』

「爾時世尊說是偈已，告目真鄰陀龍王言：『汝大龍王！來受三歸併受五戒，汝當長夜得安樂故。』時真鄰陀即白佛言：『如世尊教，不敢有違。』其真鄰陀聞佛教已，即從佛受三自歸依及受五戒。

「爾時，彼處有牧羊子，當於世尊為菩薩時，在彼苦行六年之中，以向世尊，凈心供養，恭敬尊重，復將乳汁以奉世尊，兼復別折尼拘陀枝，為作蔭涼。時彼樹枝，即成大樹。然其羊子，隨此多少信心福業善根因緣，命終已后，即得生於三十三天，便成大德威力天子，神通自在。時彼天子生天上已，作是思惟：『今此果報，本因何業而得是身？』復作是念：『往昔世尊為菩薩時，我以身造作如是業，菩薩苦行，我奉乳汁，菩薩在彼，我將尼拘陀樹一枝，插於地上，為于菩薩，作蔭涼故。藉斯善業，我今得此微妙果報。』復如是念：『我以世尊為菩薩身親供養故，得是果報；種彼樹枝，以作蔭涼，是故我今得是果報，兼得如是無礙神通。況復世尊今已得成無上菩提，今當爲我還彼樹下受彼樹蔭。』時彼天子，身出大色最勝光明，夜半一向照彼樹所，以天光明，自照明已，詣向佛所，到于彼已，頂禮佛足，卻住一面。時彼天子即白佛言：『善哉！世尊！唯愿為我，受于彼樹，隨意安樂，憐愍我故。』

「爾時，世尊為欲憐愍彼天子故，受于往昔羊子所種尼拘陀樹，受已樹下加趺而坐。一坐便經七日不動，以解脫住，受安樂故。

「爾時，世尊以過於彼七日之後，正念正知，從三昧起，告天子言：『汝天子來！可從我邊受三自歸併及五戒，汝當長夜得安樂故

現代漢語譯本：當時，目真鄰陀龍王收起他的龍身，盤繞佛身七圈后隱藏了龍的形態，化作一位年輕的婆羅門，來到佛前，合起雙手，向佛的足部頂禮，然後對佛說：『世尊！我今天不是因為要恐嚇如來、擾亂如來，才用龍身盤繞佛身七圈，又用七個頭覆蓋在世尊的上方，安穩地住在這裡，只是擔心世尊的身體會受到寒冷、風塵、泥土、水漿、蚊蟲的侵擾。世尊！我當時考慮到這些事情，才覆蓋世尊的身體。』當時，世尊因為這個因緣，就說了偈頌來讚歎自己： 『知足寂靜最安樂，知足觀察諸法甚深，安樂不惱害世間，也不殺害眾生。如果能得到世間的安樂，就要遠離一切慾望和貪婪，捨棄我慢和自高自大，這樣的快樂才是最殊勝的快樂。人間所有的慾望之樂，如果能夠完全捨棄，愛慾也完全消失，那麼這種快樂與那種快樂相比，連十六分之一都比不上。』 當時世尊說完偈頌后，告訴目真鄰陀龍王說：『你這大龍王！來接受三皈依並受持五戒，你將長夜得到安樂。』當時真鄰陀立即對佛說：『如世尊所教導，不敢違背。』真鄰陀聽了佛的教誨后，就從佛那裡接受了三皈依和五戒。 當時，那裡有一個牧羊童，當世尊還是菩薩的時候，在他苦行六年的期間，曾經以清凈的心供養世尊，恭敬尊重，還用乳汁供奉世尊，並且另外折下尼拘陀樹的樹枝，為他遮蔭。當時那樹枝，就長成了一棵大樹。然而那牧羊童，憑藉著這多少的信心、福業和善根因緣，命終之後，就轉生到三十三天，成為有大德威力的天子，神通自在。當時那天子生到天上后，就思考：『我今天得到的這個果報，是由於什麼業而得到的呢？』又想到：『過去世尊還是菩薩的時候，我以身體造作了這樣的業，菩薩苦行，我供奉乳汁，菩薩在那裡，我將尼拘陀樹的一根樹枝插在地上，為菩薩遮蔭。憑藉著這樣的善業，我今天才得到這樣微妙的果報。』又這樣想：『我因為親自供養世尊還是菩薩的身體，才得到這樣的果報；種下那樹枝，為他遮蔭，所以我今天才得到這樣的果報，並且得到這樣無礙的神通。更何況世尊現在已經成就無上菩提，我應該回到那棵樹下，接受那樹的蔭涼。』當時那天子，身上發出最殊勝的光明，在半夜照亮了那棵樹的地方，用天上的光明照亮自己后，就前往佛所在的地方，到達那裡后，頂禮佛足，退到一邊站立。當時那天子就對佛說：『善哉！世尊！希望您爲了我，接受那棵樹，隨意安樂，憐憫我吧。』 當時，世尊爲了憐憫那天子，就接受了過去牧羊童所種的尼拘陀樹，接受后就在樹下盤腿而坐。一坐就經過了七天不動，以解脫的境界安住，享受安樂。 當時，世尊在超過那七天之後，正念正知，從三昧中起身，告訴天子說：『你這天子來！可以從我這裡接受三皈依和五戒，你將長夜得到安樂。』

English version: At that time, the Naga King Mucilinda retracted his dragon body, coiled around the Buddha seven times, and then concealed his dragon form, transforming into a young Brahmin. He came before the Buddha, joined his palms, bowed at the Buddha's feet, and said to the Buddha: 'World Honored One! Today, I do not encircle the Buddha seven times with my dragon body, nor do I cover the World Honored One with my seven heads to frighten or disturb the Tathagata. I do so because I fear that the World Honored One's body might be affected by cold, wind, dust, dirt, water, or the bites of mosquitoes and flies. World Honored One! Having considered these things, I covered the World Honored One's body.' At that time, the World Honored One, because of this cause, spoke a verse in self-praise: 'Contentment and tranquility are the greatest happiness, Contentment observes the profoundness of all dharmas, Happiness does not harm the world, Nor does it kill any living beings. If one can attain worldly happiness, One must abandon all desires and greed, And relinquish arrogance and pride, This happiness is the most supreme. All the pleasures of the human world, If one can completely abandon them, And all love is extinguished, Then comparing that happiness to this, It is not even one-sixteenth as great.' After the World Honored One spoke this verse, he said to the Naga King Mucilinda: 'Great Naga King! Come and receive the Three Refuges and the Five Precepts, so that you may have peace and happiness throughout the long night.' Then Mucilinda immediately said to the Buddha: 'As the World Honored One teaches, I dare not disobey.' After Mucilinda heard the Buddha's teachings, he received the Three Refuges and the Five Precepts from the Buddha. At that time, there was a shepherd boy who, when the World Honored One was still a Bodhisattva, during his six years of ascetic practice, had offered the World Honored One with a pure heart, respectfully and reverently. He had also offered milk to the World Honored One and had broken off a branch of the Nigrodha tree to provide shade. At that time, that branch grew into a large tree. However, that shepherd boy, through the causes and conditions of his faith, meritorious deeds, and roots of goodness, was reborn in the Trayastrimsa Heaven after his death, becoming a powerful and virtuous deva with supernatural powers. When that deva was born in heaven, he thought: 'What karma caused me to obtain this body and this reward?' He then thought: 'In the past, when the World Honored One was still a Bodhisattva, I performed such deeds with my body. When the Bodhisattva was practicing asceticism, I offered milk. When the Bodhisattva was there, I planted a branch of the Nigrodha tree in the ground to provide shade for the Bodhisattva. Through these good deeds, I have obtained this wonderful reward today.' He further thought: 'Because I personally offered to the World Honored One when he was a Bodhisattva, I obtained this reward; and because I planted that branch to provide shade, I have obtained this reward and these unobstructed supernatural powers. Moreover, now that the World Honored One has attained unsurpassed Bodhi, I should return to that tree and receive its shade.' At that time, that deva emitted a most brilliant light from his body, illuminating the place of that tree in the middle of the night. After illuminating himself with the heavenly light, he went to where the Buddha was. Upon arriving, he bowed at the Buddha's feet and stood to one side. Then that deva said to the Buddha: 'Excellent, World Honored One! I beseech you to accept that tree for my sake, and to be at ease and have compassion on me.' At that time, the World Honored One, out of compassion for that deva, accepted the Nigrodha tree that the shepherd boy had planted in the past. After accepting it, he sat cross-legged under the tree. He remained seated for seven days without moving, abiding in liberation and enjoying peace and happiness. Then, after the World Honored One had passed those seven days, with right mindfulness and right knowledge, he arose from samadhi and said to the deva: 'Come, deva! You may receive the Three Refuges and the Five Precepts from me, so that you may have peace and happiness throughout the long night.'

---

。』而彼天子，受三自歸及五戒已，時彼世間，最初天中成優婆塞。以佛再過說於三歸，謂羊子身佈施于樹及乳等故，得成天身。

佛本行集經卷第三十二

隋天竺三藏阇那崛多譯二商奉食品下

「爾時，世尊從羊子種樹林起已，安庠漸至一樹林下，彼樹林名差梨尼迦(隋言出乳汁林)。到彼林已，結加趺坐，經於七日，為欲受彼解脫樂故。爾時，世尊經七日後，正念正知，從三昧起。如是世尊，經七七日，以三昧力，相續而住。然彼善生村主之女，佈施乳糜，一食已后更不別食，至今活命。

「爾時，彼處從北天竺，有二商主，一名帝(當梨反)梨富娑(隋言胡瓜)，二名䟦梨迦(隋言金挺)。彼二商主，有多智慧，心細意正，彼二商主，從中天竺依土所出，種種貨物，滿五百車，大得宜利，從中欲還北天竺國，時彼路經差梨尼迦林外不遠，次第而行。彼等商主，別有一具調伏之牛，恒在先行，若前所有恐怖之處，而彼一具調善之牛，如打橛縛驅不肯行。

「爾時，彼處差梨尼迦所護林神，彼神隱身，密捉持是二調牛住，不聽前過。彼二商主，各持優缽羅花之莖，打二調牛，猶不肯行，其餘所駕五百車牛，皆不肯動。其諸車輪，並不復轉，其皮鞦索，悉皆自斷，其餘轅軛軸轄轂輻箱輞、欄板鞅䩙勾心，或折或破，或碎或裂，如是變怪種種不祥。

「爾時，帝梨䟦梨迦等，心生恐怖，皆大憂惱，身諸毛孔，皆悉遍豎，各相謂言：『我等今者值何怪禍？遇何災殃？』各各去車兩三步地，頭戴十指合掌頂禮一切諸天、一切諸神，至心而住，作如是言：『乞愿我等今者所有災怪殃咎恐怖早滅，安隱吉利。』

「爾時，彼林所守護神，現自色身，慰勞彼等諸商主言：『汝等商人！勿生恐怖！汝等此處，無一災禍，無一諸殃，不須怖畏。諸商主等！此處唯有如來、世尊、阿羅呵、三藐三佛陀，初始成佛無上菩提，今日在此林內而住。但是如來得道已來，經今足滿四十九日，未曾得食。汝等商主！今若知時，可共往詣向彼世尊、多陀阿伽度、阿羅呵三藐三佛陀所，最宜在前，將麨將酪蜜摶奉彼，汝等當得長夜安隱安樂大利。』時二商主聞彼林神如是言已，即白神言：『如神所教，我等不違。』而彼二商，即各將麨酪蜜和摶，共諸商人往詣佛所

『而那位天子，在接受了三皈依和五戒之後，當時那個世間，最初的天人成爲了優婆塞。因為佛陀再次講述了三皈依，說羊子身佈施給樹木和乳汁等，所以才得以成為天人。 《佛本行集經》卷第三十二 隋朝天竺三藏阇那崛多譯二商奉食品下 『當時，世尊從羊子種樹林起身之後，安詳地漸漸來到一處樹林下，那處樹林名叫差梨尼迦（隋朝話譯為出乳汁林）。到達那片樹林后，結跏趺坐，經過七天，是爲了享受那解脫的快樂。當時，世尊經過七天後，正念正知，從三昧中起身。像這樣，世尊經過七個七天，以三昧的力量，相續地安住。然而那位善生村主的女兒，佈施乳糜，吃了一頓之後就不再吃別的食物，至今還活著。 『當時，那個地方從北天竺來了兩位商人，一個名叫帝梨富娑（隋朝話譯為胡瓜），另一個名叫䟦梨迦（隋朝話譯為金挺）。這兩位商人，都很有智慧，心思細膩，意念端正。這兩位商人，從中天竺運來當地出產的各種貨物，裝滿了五百輛車，獲得了很大的利益，正要從那裡返回北天竺國。當時他們路過差梨尼迦樹林外不遠的地方，依次前行。他們這些商人，另外有一頭調馴好的牛，總是在前面帶路，如果前面有恐怖的地方，那頭調馴好的牛，就像被釘子拴住一樣，驅趕也不肯走。 『當時，差梨尼迦所守護的林神，隱身暗中抓住這兩頭調馴的牛，不讓它們前進。這兩位商人，各自拿著優缽羅花的莖，抽打這兩頭調馴的牛，它們仍然不肯走，其餘所駕的五百輛車的牛，也都不肯動。那些車輪，都不再轉動，車上的皮繩，都自己斷裂，其餘的車轅、車軸、車轂、車輻、車廂、車輞、欄板、車軛、勾心，有的折斷，有的破裂，有的破碎，有的裂開，像這樣出現了各種不祥的怪事。 『當時，帝梨䟦梨迦等人，心中產生恐懼，都非常憂愁煩惱，身上的毛孔，都豎了起來，他們互相說道：『我們現在遇到了什麼怪事？遇到了什麼災禍？』他們各自離開車子兩三步遠的地方，頭戴十指合掌，頂禮一切諸天、一切諸神，至誠地站立，這樣說道：『祈求保佑我們現在所有的災怪、殃咎、恐怖早日消滅，平安吉祥。』 『當時，那片樹林所守護的神，現出自己的身形，安慰那些商人說：『你們這些商人！不要產生恐懼！你們這裡，沒有災禍，沒有殃咎，不需要害怕。各位商人！這裡只有如來、世尊、阿羅漢、三藐三佛陀，最初成就無上菩提，今天在這片樹林里安住。但是如來得道以來，到現在已經足足四十九天，沒有吃過東西。你們這些商人！現在如果知道時機，可以一起前往拜見那位世尊、多陀阿伽度、阿羅漢、三藐三佛陀，最好在前面，拿著炒麵、酪和蜜做成的糰子奉獻給他，你們將會得到長夜的安穩、安樂和大利益。』當時兩位商人聽到那林神這樣說后，就對神說：『按照神所教導的，我們不敢違背。』於是這兩位商人，就各自拿著炒麵、酪和蜜混合做成的糰子，和眾商人一起前往佛陀所在的地方。

'And that heavenly son, having received the Three Refuges and the Five Precepts, at that time in that world, the first of the heavenly beings became an Upasaka. Because the Buddha again spoke of the Three Refuges, saying that the lamb's body was given to the trees and milk, etc., he was able to become a heavenly being.' 'The Sutra of the Collection of the Buddha's Original Acts, Volume 32' 'Translated by the Tripiṭaka Master Jñānagupta of India during the Sui Dynasty, Second Section: Two Merchants Offer Food' 'At that time, the World Honored One, having arisen from the lamb-planted grove, gradually and peacefully arrived at a grove of trees, which was called Chalinika (translated in the Sui Dynasty as the grove of milk juice). Having arrived at that grove, he sat in the lotus position, spending seven days, in order to enjoy the bliss of liberation. At that time, after seven days, the World Honored One, with right mindfulness and right knowledge, arose from samadhi. In this way, the World Honored One, after seven times seven days, remained continuously in samadhi. However, the daughter of the village chief of Good Birth, having offered milk porridge, did not eat anything else after that one meal, and is still alive to this day.' 'At that time, from North India, there came two merchants, one named Tiliphusa (translated in the Sui Dynasty as Cucumber), and the other named Balika (translated in the Sui Dynasty as Golden Rod). These two merchants were very wise, with subtle minds and upright intentions. These two merchants, having brought various goods from Central India, filling five hundred carts, had gained great profit, and were about to return from there to North India. At that time, they passed not far from the Chalinika grove, proceeding in order. These merchants had another well-trained ox, which always led the way. If there was a frightening place ahead, that well-trained ox, as if tied with a stake, would not move even when driven.' 'At that time, the forest deity who protected Chalinika, hiding his body, secretly held those two trained oxen, not allowing them to go forward. These two merchants, each holding the stem of a blue lotus flower, struck the two trained oxen, but they still would not move. The other oxen pulling the five hundred carts also would not move. The wheels of the carts would no longer turn, the leather ropes of the carts all broke by themselves, and the rest of the shafts, axles, hubs, spokes, boxes, rims, railings, yokes, and hooks were either broken, shattered, or cracked. In this way, various inauspicious and strange things occurred.' 'At that time, Tiliphusa and Balika, etc., became frightened, greatly worried and distressed, and the pores of their bodies all stood on end. They said to each other, 『What strange misfortune have we encountered now? What calamity have we met?』 They each moved two or three steps away from the carts, put their ten fingers together on their heads, and bowed to all the gods and deities, standing with sincere hearts, saying, 『We pray that all the strange misfortunes, calamities, and fears we have now will be quickly extinguished, and that we may have peace and good fortune.』 'At that time, the deity who protected that forest, revealed his own form, and comforted the merchants, saying, 『You merchants! Do not be afraid! There is no misfortune or calamity here, you do not need to be afraid. Merchants! Here only the Tathagata, the World Honored One, the Arhat, the Samyak-sambuddha, who first attained unsurpassed Bodhi, is dwelling in this forest today. But since the Tathagata attained the Way, it has been forty-nine days, and he has not eaten anything. You merchants! If you know the time now, you can go together to see that World Honored One, the Tathagata, the Arhat, the Samyak-sambuddha, and it would be best to go ahead, taking fried flour, yogurt, and honey made into balls to offer to him. You will obtain long nights of peace, happiness, and great benefit.』 At that time, the two merchants, having heard the forest deity say this, said to the deity, 『As the deity has instructed, we dare not disobey.』 Then these two merchants, each taking fried flour, yogurt, and honey mixed together into balls, went with the other merchants to the place where the Buddha was.'

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。既到彼已，時二商主，遙見世尊，可喜端正，世間無比，乃至猶如虛空眾星，莊嚴身體諸相，見已心大敬重，清凈信向至世尊前，到已即便頂禮佛足，卻住一面。時二商主，共白佛言：『世尊！愿為我等，受此清凈麨酪蜜摶，愍我等故。』

「爾時，世尊如是思惟：『往昔一切諸佛、世尊、阿羅呵、三藐三佛陀，悉皆受持缽器以不？』爾時，世尊內生智見，即知過去一切諸佛、多陀阿伽度、阿羅呵、三藐三佛陀，一切盡皆受持缽器。是時世尊復如是念：『我今當以何器而受二商主食麨酪蜜摶？世尊欲受。』發此心已，時四天王，各從四方，速疾共持四金缽器，往詣佛所，到已各各頂禮佛足，卻住一面。而四天王，卻住立已，將四金缽奉上世尊，作如是言：『唯愿世尊！用此缽器，受二商主麨酪蜜摶，愍我等故，我等長夜當得大利大樂大安。』世尊不受，以出家人不合畜此。彼四天王，舍四金缽，將四銀缽奉上世尊，作如是言：『世尊！可於此器受食，略說乃至，為我當得大利大安。』世尊不受。如是更將四頗梨缽，而亦不受。如是更將四琉璃缽，而亦不受。如是更將四赤珠缽，而亦不受。次復，更將四瑪瑙缽，而亦不受。次復，更將四車𤦲缽奉上世尊，如來亦復不為其受。爾時，北方毗沙門王，告于諸餘三天王言：『我念往昔，青色諸天，將四石器，來奉我等，白我等言：「此石器內，仁等！可用受食而吃。」

「『爾時，別有一天子，名毗盧遮那，白我等言：「仁等天王！慎勿於此石器之內受食而吃，仁但受持相共供養，比之如塔。所以者何？當來有一如來出世，其如來號釋迦牟尼。仁等！宜將此四石缽，奉彼如來。」仁等天王！今是時至，可將石缽持奉世尊。』

「爾時，四鎮四大天王，各各皆將諸親眷屬圍繞，速至自宮殿中，各執石缽，端正可喜，其色紺青，猶如雲隊，盛以天花著滿其內，將一切香用涂彼缽，復持一切諸妙音聲供養彼缽，速詣佛所。到已共將四缽奉佛，而白佛言：『唯愿世尊！受此石缽，於此缽內，受二商主麨酪蜜摶。愍我等故，各令我等長夜獲得大利安樂

現代漢語譯本：他們到達那裡后，兩位商人遠遠地看見世尊，他令人喜悅，端莊無比，世間沒有能與之相比的，甚至像虛空中繁星一樣，用各種莊嚴的相好裝飾著身體。他們看見后，心中無比敬重，以清凈的信心走向世尊，到達后便頂禮佛足，然後退到一旁站立。這時，兩位商人一同對佛說：『世尊！希望您能接受我們供養的這些清凈的炒麵、奶酪和蜂蜜團，請您慈悲憐憫我們。』 這時，世尊這樣思量：『過去的一切諸佛、世尊、阿羅漢、三藐三佛陀，他們都接受使用缽器嗎？』這時，世尊內心生起智慧，知道過去的一切諸佛、多陀阿伽度、阿羅漢、三藐三佛陀，都接受使用缽器。這時，世尊又這樣想：『我現在應當用什麼器皿來接受這兩位商人供養的炒麵、奶酪和蜂蜜團呢？世尊想要接受。』當他生起這個念頭時，四位天王各自從四方迅速地拿著四個金缽來到佛前，到達后各自頂禮佛足，然後退到一旁站立。四位天王站定后，將四個金缽獻給世尊，這樣說道：『唯愿世尊！用這些缽器接受兩位商人供養的炒麵、奶酪和蜂蜜團，請您慈悲憐憫我們，讓我們長夜都能得到大利益、大快樂、大安穩。』世尊沒有接受，因為出家人不應該擁有這些東西。那四位天王捨棄了金缽，又將四個銀缽獻給世尊，這樣說道：『世尊！可以用這些器皿接受食物，簡而言之，爲了讓我們得到大利益、大安穩。』世尊沒有接受。他們又拿來四個頗梨缽，世尊也沒有接受。他們又拿來四個琉璃缽，世尊也沒有接受。他們又拿來四個赤珠缽，世尊也沒有接受。接著，他們又拿來四個瑪瑙缽，世尊也沒有接受。接著，他們又拿來四個車渠缽獻給世尊，如來也沒有接受。 這時，北方的毗沙門天王告訴其餘三位天王說：『我記得過去，青色的諸天曾拿著四個石器來獻給我們，告訴我們說：「各位！可以用這些石器來接受食物。」』 『當時，另一位天子，名叫毗盧遮那，告訴我們說：「各位天王！千萬不要用這些石器來接受食物，你們只需將它們共同供養，如同佛塔一樣。這是為什麼呢？將來會有一位如來出世，他的名號是釋迦牟尼。各位！應該將這四個石缽獻給那位如來。」各位天王！現在時機已到，可以將石缽獻給世尊了。』 這時，四鎮的四大天王，各自帶領著自己的親眷屬，迅速回到自己的宮殿中，各自拿著石缽，這些石缽端正美好，顏色紺青，如同雲彩一般，裡面盛滿了天花，用各種香塗抹缽身，又用各種美妙的音聲供養這些缽，然後迅速來到佛前。到達后，他們一同將四個石缽獻給佛，並對佛說：『唯愿世尊！接受這些石缽，用這些缽來接受兩位商人供養的炒麵、奶酪和蜂蜜團。請您慈悲憐憫我們，讓我們長夜都能獲得大利益和安樂。』

English version: Having arrived there, the two merchants saw the World Honored One from afar. He was delightful and supremely dignified, unparalleled in the world, even like the stars in the void, adorned with various majestic marks on his body. Upon seeing him, their hearts were filled with great reverence, and with pure faith, they approached the World Honored One. Having arrived, they prostrated at the Buddha's feet and then stood to one side. Then, the two merchants together said to the Buddha: 'World Honored One! We wish that you would accept these pure offerings of parched grain, cheese, and honey cakes, out of compassion for us.' At that time, the World Honored One pondered thus: 'Did all the Buddhas, World Honored Ones, Arhats, and Samyaksaṃbuddhas of the past accept and use alms bowls?' Then, the World Honored One's inner wisdom arose, and he knew that all the Buddhas, Tathagatas, Arhats, and Samyaksaṃbuddhas of the past had all accepted and used alms bowls. Then, the World Honored One thought again: 'What vessel should I use now to accept the parched grain, cheese, and honey cakes offered by these two merchants? The World Honored One wishes to accept them.' As this thought arose, the four Heavenly Kings, each from their respective directions, quickly brought four golden alms bowls to the Buddha. Having arrived, they each prostrated at the Buddha's feet and then stood to one side. The four Heavenly Kings, having stood, presented the four golden bowls to the World Honored One, saying: 'We beseech the World Honored One! Please use these bowls to accept the parched grain, cheese, and honey cakes offered by the two merchants, out of compassion for us, so that we may obtain great benefit, great joy, and great peace for a long night.' The World Honored One did not accept them, as it is not proper for a renunciate to possess such things. The four Heavenly Kings then discarded the golden bowls and presented four silver bowls to the World Honored One, saying: 'World Honored One! Please accept food in these vessels, briefly speaking, so that we may obtain great benefit and great peace.' The World Honored One did not accept them. They then brought four crystal bowls, but the World Honored One did not accept them either. They then brought four lapis lazuli bowls, but the World Honored One did not accept them either. They then brought four red pearl bowls, but the World Honored One did not accept them either. Next, they brought four agate bowls, but the World Honored One did not accept them either. Next, they brought four tridacna bowls to present to the World Honored One, but the Tathagata did not accept them either. At that time, the Northern King Vaiśravaṇa said to the other three Heavenly Kings: 'I remember in the past, the blue-colored devas brought four stone vessels to present to us, saying: 「You may use these stone vessels to receive food.」' 'At that time, another deva, named Virocana, told us: 「Heavenly Kings! Do not receive food in these stone vessels. You should only keep them together for offerings, like a stupa. Why is that? In the future, a Tathagata will appear in the world, and his name will be Shakyamuni. You should present these four stone bowls to that Tathagata.」 Heavenly Kings! Now is the time, you may present the stone bowls to the World Honored One.' At that time, the four Great Heavenly Kings of the four directions, each surrounded by their relatives and attendants, quickly returned to their respective palaces. Each took a stone bowl, which was upright and pleasing, its color a deep blue, like a cloud formation. They filled them with celestial flowers, anointed them with various fragrances, and offered them with various beautiful sounds. Then, they quickly went to the Buddha. Having arrived, they together presented the four bowls to the Buddha, saying: 'We beseech the World Honored One! Please accept these stone bowls, and in these bowls, accept the parched grain, cheese, and honey cakes offered by the two merchants. Out of compassion for us, may each of us obtain great benefit and happiness for a long night.'

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。』

「爾時世尊復如是念：『此四天王以信凈心，奉我四缽，我亦不合受持四缽，若我今於一人邊受，則三人心各各有恨；若二人邊受於二缽，二人心恨；若三人邊受於三缽，一人心恨；我今可總受此四缽，出神通力持作一缽。』爾時，世尊從於提頭賴吒天王邊受缽已，而說偈言：

「『施善世尊好缽盂，　　汝決當成妙法器， 既於我邊奉凈缽，　　必增智慧正念心。』

「爾時，世尊從於毗留勒叉天王邊受缽已，而說偈言：

「『我觀真如誰施缽，　　彼得正念增長心， 有能養育世令安，　　速成妙樂清凈體。』

「爾時，世尊從於毗留博叉天王邊受得缽已，而說偈言：

「『汝以凈心施凈缽，　　清凈實心奉如來， 當來速得清凈心，　　人天世間得稱意。』

「爾時，世尊從毗沙門大天王邊受于缽已，而說偈言：

「『清凈持戒佛世尊，　　善伏諸根施全缽， 不缺壞心殷重施，　　汝當來世得凈田。』

「爾時，世尊受四缽已，如是次第相重安置，左手受已，右手按下，神通力故，合成一缽，外有四唇。而說偈言：

「『我昔功德諸果滿，　　以發哀愍清凈心， 是故今四大天王，　　清凈牢固施我缽。』

「而有偈說：

「『當時世尊欲受食，　　諸天四方持器來， 各以奉施佛如來，　　受已神通作一缽。』

「爾時，世尊于新凈潔天施缽內，從彼北天帝梨富娑並䟦梨迦(前代譯稱提謂波利，此蓋婆羅門楚夏耶，未知孰是？斯經二商主名非深失)二商主邊，受于麨酪蜜和之摶，慈愍故受，如法而食。食已即告彼二商主及諸人言：『汝商主等！來從我受歸依佛歸依法歸依僧，復受五戒，當令汝等長夜安樂獲大善利。』其二商主，及諸眷屬，聞佛語已，即共白言：『如佛聖教，我等不違。』即便共受三自歸依。彼二商主，於人世間，最初而得三歸五戒優婆塞名，所謂帝梨富娑二商主等。爾時，世尊以二商主生隨喜故，而說偈言：

「『所施色味具足圓，　　受已方便離煩惱， 其中雜和多種物，　　是故名為麨酪漿。 啖訖身體潤澤光，　　面色輝花容貌顯， 氣力充實而得益，　　除飢渴惱心獲安。 如是漿施佛世尊，　　令諸梵行得飽滿， 我今所受已食足，　　是二商主奉麨摶

現代漢語譯本：當時，世尊又這樣想：『這四位天王以清凈的信心，奉獻給我四個缽，我也不應該接受四個缽。如果我現在只接受其中一人的，那麼其他三人心中都會有怨恨；如果接受兩人的兩個缽，那麼另外兩人會心生怨恨；如果接受三人的三個缽，那麼一人會心生怨恨。我應該全部接受這四個缽，然後用神通力將它們變成一個缽。』當時，世尊從持國天王那裡接受缽后，說了偈語： 『供養善哉世尊好缽盂，你必定會成為盛裝妙法的器皿，既然在我這裡奉獻了清凈的缽，必定會增長智慧和正念。』 當時，世尊從增長天王那裡接受缽后，說了偈語： 『我觀察真如，是誰供養了缽，他就能得到正念，增長善心，能夠養育世間，使之安寧，迅速成就美妙快樂的清凈之身。』 當時，世尊從廣目天王那裡接受缽后，說了偈語： 『你以清凈的心供養清凈的缽，以真實的心奉獻給如來，將來會迅速得到清凈的心，在人天世間都能如意。』 當時，世尊從多聞大天王那裡接受缽后，說了偈語： 『清凈持戒的佛世尊，善於調伏諸根，供養完整的缽，沒有絲毫缺損的真心誠意地供養，你將來會得到清凈的福田。』 當時，世尊接受了四個缽后，像這樣依次重疊放置，左手拿著，右手按下，用神通力將它們合成一個缽，外面有四個邊緣。然後說了偈語： 『我過去所修的功德已經圓滿，以慈悲清凈的心，所以今天四大天王，以清凈牢固的心供養我缽。』 還有偈語說： 『當時世尊想要進食，四方諸天拿著器皿前來，各自奉獻給佛如來，佛接受後用神通力變成一個缽。』 當時，世尊在一個新凈的天人供養的缽中，從北天帝梨富娑和䟦梨迦（前代譯為提謂波利，這可能是婆羅門楚夏耶，不知道哪個是對的？這部經中的兩個商主的名字並非深奧的錯誤）兩位商人那裡，接受了麥粉、乳酪和蜂蜜混合的食物，因為慈悲的緣故接受了，如法地吃了。吃完后就告訴那兩位商人和眾人說：『你們這些商人！來從我這裡受皈依佛、皈依法、皈依僧，再受五戒，當使你們長夜安樂，獲得大利益。』那兩位商人和他們的眷屬，聽了佛的話后，就一起說道：『如佛的聖教，我們不敢違背。』就一起受了三皈依。那兩位商人，在人世間，最初得到了三皈五戒優婆塞的稱號，就是帝梨富娑兩位商人等。當時，世尊因為兩位商人心生歡喜的緣故，說了偈語： 『所供養的食物色香味俱全，接受後方便地遠離煩惱，其中混合了多種食物，所以稱為麥粉乳酪漿。吃完後身體潤澤光亮，面色紅潤容貌顯現，氣力充實而得到益處，消除飢渴的煩惱，心中獲得安寧。這樣的漿供養佛世尊，使所有修行梵行的人都得到飽滿，我現在所接受的已經足夠，是這兩位商人奉獻的麥粉團。』

English version: At that time, the World Honored One thought to himself, 'These four Heavenly Kings, with pure faith, have offered me four bowls. I should not accept four bowls. If I accept from only one, the other three will each harbor resentment. If I accept two bowls from two, the other two will resent. If I accept three bowls from three, one will resent. I should accept all four bowls and, through my spiritual power, transform them into one bowl.' Then, the World Honored One, having received the bowl from King Dhritarashtra, spoke a verse: 'You offer the good bowl to the virtuous World Honored One, you will surely become a vessel for the wonderful Dharma. Since you have offered a pure bowl to me, you will surely increase in wisdom and right mindfulness.' Then, the World Honored One, having received the bowl from King Virudhaka, spoke a verse: 'I observe the true nature, whoever offers the bowl, they will attain right mindfulness and increase their good heart. They will be able to nurture the world, bringing peace, and quickly achieve a pure body of wonderful joy.' Then, the World Honored One, having received the bowl from King Virupaksha, spoke a verse: 'You offer a pure bowl with a pure heart, offering it to the Tathagata with a true heart. In the future, you will quickly attain a pure heart, and in the human and heavenly realms, you will achieve your desires.' Then, the World Honored One, having received the bowl from the Great King Vaishravana, spoke a verse: 'The pure and disciplined Buddha, the World Honored One, is skilled in subduing all senses. You offer a complete bowl, without any deficiency, with a sincere and earnest heart. In the future, you will attain a pure field of merit.' Then, the World Honored One, having received the four bowls, placed them one on top of the other in order. Holding them with his left hand and pressing down with his right, through his spiritual power, he merged them into one bowl with four rims. Then he spoke a verse: 'My past merits are now fulfilled, with a compassionate and pure heart. Therefore, today, the four Great Heavenly Kings offer me bowls with pure and steadfast hearts.' And there is a verse that says: 'At that time, the World Honored One wished to eat, and the gods from the four directions brought vessels, each offering them to the Buddha Tathagata. Having received them, he used his spiritual power to make one bowl.' Then, the World Honored One, in a new and clean bowl offered by the gods, received a mixture of barley flour, yogurt, and honey from the two merchants, Tapussa and Bhallika (formerly translated as Trapusa and Bhallika, this may be the Brahmin Chushaya, it is not known which is correct? The names of these two merchants in this sutra are not a profound error), accepting it out of compassion and eating it according to the Dharma. After eating, he told the two merchants and the others, 'You merchants! Come and take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha, and also receive the five precepts. This will bring you long-lasting peace and great benefit.' The two merchants and their families, having heard the Buddha's words, replied together, 'As the Buddha's holy teachings, we will not disobey.' They then together took the three refuges. These two merchants, in the human world, were the first to receive the title of lay disciples who had taken the three refuges and the five precepts, namely the two merchants Tapussa and Bhallika. At that time, the World Honored One, because the two merchants had generated joy, spoke a verse: 'The offered food is complete in color, flavor, and taste. Having received it, it is a means to be free from afflictions. It is mixed with various ingredients, therefore it is called barley flour and yogurt drink. After eating, the body is nourished and radiant, the complexion is bright and the appearance is clear. Strength is replenished and benefits are gained, hunger and thirst are eliminated, and the heart attains peace. Such a drink offered to the Buddha, the World Honored One, makes all those practicing the Brahma-faring full. What I have received is now sufficient, it is the barley flour ball offered by these two merchants.'

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。 日種甘蔗族所生，　　讚歎是人為最上， 以此佈施功德故，　　當到聖智極果中， 復得盡于諸漏邊。　　以因如是業行故， 后更轉轉無恐怖，　　漸得脫于諸有纏， 既入無漏得清涼。　　譬如良田善平正， 種子穀苗悉皆好，　　風雨潤澤復隨時， 禾稼成長自豐饒。　　如是皆由多種子， 生已漸漸增茂盛，　　諸谷充溢倍多加， 所收之子不可量。　　亦如成就諸戒行， 能廣佈施眾飲食，　　后得果報難可論， 以昔成利故使然。　　若人慾求於後利， 望其轉得饒益果，　　唯有供養仁智尊， 當成果報妙菩提，　　並得善逝世間解。 自己得心多種利，　　復能向他作法饒， 彼得自益利眾生，　　是故名為大智者。 欲得自利利一切，　　欲得求道導世間， 應於三寶佛法僧，　　發心當生正信行。 以信心故得果報，　　廣大善達信行邊， 即得戒行難思議，　　即得最勝無上道。 佈施能得此勝報，　　觀見世界真實如， 又得道智滿足充，　　聖者能如是正見。 彼得是見名正念，　　散諸垢結等塵勞， 證得無畏大涅槃，　　解脫世間一切苦。 如是具足一切法，　　諸聖讚歎此最尊。 生老病死等既無，　　悲苦別離皆滅盡， 十力世尊嘆此樂，　　當得不生死處常。』

「爾時，帝梨富娑二商主等，及諸商人，共白佛言：『世尊！我等諸人，今在道路，唯愿世尊！為我等故，作吉祥愿，當令我等無有障礙速疾而至自所居國。』爾時，世尊為二商主及諸商人，作吉祥愿，而說偈言：

「『愿令二足大吉利，　　一切四足亦大安， 行路至處多吉祥，　　所向諸方悉如意。 晝夜行坐皆慶適，　　日中所在亦多宜， 於一切處愿從心，　　商主商人並康健。 希望子故種田作，　　散子既竟望收多， 一切商人求利行，　　入海艱難采珍寶， 汝等承望故行路，　　愿所規獲利速成。 我今得道快喜歡，　　汝隨至方皆愿吉， 心所欲取一切利，　　如汝等愿速稱心， 行向經歷所至方，　　悉愿無有諸障礙。』

「爾時，商主同白佛言：『世尊！愿乞我等一物作念，若到本鄉，不見世尊，當以彼物作塔禮拜，以表憶念大聖世尊，我等諸人，供養尊重，盡今形壽

現代漢語譯本 由甘蔗族所生，讚歎人是最高貴的， 以此佈施的功德，應當到達聖智的最高境界， 並且能夠完全斷絕一切煩惱。 因為這樣的行為， 以後會逐漸沒有恐懼， 逐漸擺脫一切存在的束縛， 進入無漏的境界，獲得清涼。 譬如良田平整肥沃， 種子穀苗都很好， 風雨滋潤又及時， 禾稼自然生長茂盛。 就像這樣，由於多種下種子， 生長后漸漸茂盛， 各種穀物充滿，加倍增多， 所收穫的果實不可估量。 也像成就各種戒行， 能夠廣泛佈施各種飲食， 后得到的果報難以言說， 因為過去成就利益的緣故。 如果有人想要追求未來的利益， 希望能夠獲得更多的利益果報， 只有供養仁慈智慧的尊者， 才能成就菩提的妙果， 並獲得善逝世間解。 自己內心獲得多種利益， 又能向他人施予佛法， 使他們獲得自身利益，利益眾生， 所以被稱為大智者。 想要自己利益，利益一切， 想要尋求真理，引導世間， 應當對三寶（佛、法、僧）， 發心產生正信和修行。 因為有信心，所以得到果報， 廣泛通達信行的境界， 就能得到戒行不可思議的力量， 就能得到最殊勝無上的道。 佈施能夠得到這種殊勝的果報， 觀察到世界的真實面貌， 又能得到道智的圓滿， 聖者能夠這樣正確地看待。 他們得到這種見解，稱為正念， 散去各種污垢和煩惱， 證得無畏的大涅槃， 解脫世間的一切痛苦。 像這樣具足一切法， 諸聖都讚歎這是最尊貴的。 生老病死等都已不存在， 悲傷痛苦和離別都已滅盡， 十力世尊讚歎這種快樂， 應當得到不生不死的永恒境界。 『當時，帝梨富娑兩位商主等，以及其他商人，一起對佛說：』世尊！我們這些人，現在在路上，只希望世尊！爲了我們，作吉祥的祝願，讓我們沒有障礙，快速到達自己的國家。』當時，世尊為兩位商主以及其他商人，作吉祥的祝願，並說了偈語： 『愿你們雙足行走都吉祥順利， 一切四足動物也都平安， 行路到達的地方都吉祥， 所前往的各個方向都如意。 白天夜晚行走坐臥都快樂舒適， 白天所處的地方也都很適宜， 在一切地方都愿你們心想事成， 商主和商人們都健康平安。 希望有孩子所以耕種田地， 播種完畢希望收穫豐盛， 一切商人爲了求利而行走， 入海艱難地採集珍寶， 你們爲了希望而行走， 愿你們所期望獲得的利益快速成功。 我現在得道，非常歡喜， 愿你們所到達的地方都吉祥， 心中想要獲得的一切利益， 都如你們所愿快速稱心， 行走經歷所到達的地方， 都愿沒有一切障礙。』 當時，商主們一起對佛說：『世尊！希望您能給我們一件物品作為紀念，如果回到家鄉，見不到世尊，就用這件物品建塔禮拜，以此表達對大聖世尊的憶念，我們這些人，供養尊重您，直到生命結束。』

English version Born of the sugarcane race, they praise humans as the highest, By the merit of this giving, one should reach the ultimate state of holy wisdom, And be able to completely cut off all defilements. Because of such actions, Later, one will gradually have no fear, Gradually break free from the entanglements of all existence, Enter the state of no outflows, and obtain coolness. It is like a good field, well-leveled and fertile, Where the seeds and seedlings are all good, And the wind and rain are timely and nourishing, So the crops naturally grow abundantly. Just like this, due to planting many seeds, After growing, they gradually flourish, All kinds of grains are full, increasing many times over, And the harvest is immeasurable. It is also like accomplishing various precepts, Being able to widely give various foods and drinks, The resulting karmic retribution is hard to describe, Because of the past accomplishments of benefit. If someone wants to pursue future benefits, Hoping to obtain more beneficial results, Only by making offerings to the benevolent and wise one, Can one achieve the wonderful fruit of Bodhi, And obtain the Well-Gone One's understanding of the world. One's own mind obtains many benefits, And one can also bestow the Dharma upon others, Enabling them to benefit themselves and all beings, Therefore, they are called the great wise ones. Wanting to benefit oneself and all, Wanting to seek the truth and guide the world, One should, towards the Three Jewels (Buddha, Dharma, Sangha), Generate the mind of right faith and practice. Because of faith, one obtains karmic retribution, Widely understanding the realm of faith and practice, One can then obtain the inconceivable power of precepts, And obtain the most supreme and unsurpassed path. Giving can obtain this supreme retribution, Observing the true nature of the world, And also obtain the fulfillment of wisdom, The holy ones can see it correctly in this way. They obtain this view, called right mindfulness, Scattering all defilements and afflictions, Attaining the fearless Great Nirvana, Liberating from all the sufferings of the world. Like this, possessing all the dharmas, The holy ones all praise this as the most noble. Birth, old age, sickness, and death no longer exist, Sorrow, pain, and separation are all extinguished, The Ten-Powered World Honored One praises this joy, One should obtain the eternal state of no birth and no death. 'At that time, the two merchants, Tili Fusha, and other merchants, together said to the Buddha: 'World Honored One! We people, are now on the road, we only hope that the World Honored One! For our sake, make auspicious wishes, so that we may have no obstacles and quickly reach our own countries.' At that time, the World Honored One made auspicious wishes for the two merchants and other merchants, and spoke in verses: 'May your two feet walk with great auspiciousness, May all four-footed animals also be safe, May the places you travel to be auspicious, May all the directions you go be as you wish. May you be happy and comfortable day and night, walking, sitting, and lying down, May the places you are in during the day also be suitable, May all your wishes be fulfilled in all places, May the merchants and traders be healthy and safe. Hoping for children, you cultivate the fields, After sowing, you hope for a bountiful harvest, All merchants travel to seek profit, Entering the sea to gather treasures is difficult, You travel because of your hopes, May the benefits you hope to obtain be quickly successful. I have now attained the Way and am very happy, May all the places you reach be auspicious, May all the benefits you wish to obtain in your hearts, Be fulfilled quickly as you wish, May all the places you travel to, Be free from all obstacles.' At that time, the merchants together said to the Buddha: 'World Honored One! We hope that you can give us an object as a memento, if we return to our hometown and do not see the World Honored One, we will use this object to build a pagoda and worship, to express our remembrance of the Great Holy World Honored One, we people, will make offerings and respect you until the end of our lives.'

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。』

「爾時世尊即與諸商佛身發爪以用作念，而告之言：『汝等商主！此之發爪，今持與汝，令汝作念，若見此物，與我無異。於後當更別有一石從空而下，至汝等處，汝等若見，當還起塔供養尊重。』

「爾時，帝梨二商主等，從於佛邊受發爪已，作如是念：『此之發爪，乃是身上所棄之物，法非勝妙，不合尊重。』無供養心。

「爾時，世尊知彼一切商人心已，告彼等言：『汝等商主，莫作是念。我憶往昔，無量無邊，不可計劫，有一世尊，出現於世，名曰然燈如來、多陀阿伽度、阿羅呵、三藐三佛陀、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。我于彼時作一婆羅門摩那婆，具足解於四毗陀論。我于爾時，見彼世尊，入於一城，城名蓮花。我于彼時，以五莖青優缽羅花，散彼佛上，即便發於菩提之心。時彼世尊，即授我記：「汝摩那婆！于未來世，時節過數阿僧祇劫，當得作佛，號釋迦牟尼多陀阿伽度、阿羅呵、三藐三佛陀。」我時于彼世尊法中，舍離居家，剃除鬚髮，而便出家。我出家后，一切諸天，取於我發，一發即有十億諸天，作分將行，而共供養。從彼已來，我今得成阿耨多羅三藐三菩提，以佛眼觀彼等眾生，無一眾生各在佛邊而不皆得證涅槃者。我于彼時，既未免脫貪慾瞋癡，猶尚供養我之發爪，無量眾生千萬億數而得涅槃，況復今日盡諸一切煩惱，結惑貪慾恚癡皆悉除滅，汝等何故不大尊重我此清凈無染髮爪？』

「爾時商主及諸人等，聞於世尊說是往昔因緣之事，即于發爪，生希有心，生大尊重恭敬之心，頭頂一心，禮世尊足，圍繞三匝，卻步而行。有偈說言：

「『有眾商人諸方過，　　樹神發覺告彼言， 此有自利得世尊，　　汝等頂禮佈施食。』

「如是世尊，四十九日不得飲食，既始於彼商人等邊得於此食。世尊食后，往昔業力，忽然患腹而不消化。

「爾時，山居有一藥神，將彼新出微妙甘美呵梨勒果，往詣佛所，到佛所已，頂禮佛足，卻住一面白言：『世尊！若有患腹，此呵梨勒，最初新出微妙甘美，我今將來，奉上世尊。若佛知時，為我納受此呵梨勒，受當食啖，慈愍我故。』世尊食此呵梨勒后，腹內有病即得除愈

現代漢語譯本：當時，世尊將自己的頭髮和指甲給予各位商人作為紀念，並告訴他們：『各位商主！這些頭髮和指甲，現在交給你們，讓你們作為紀念。如果看到這些東西，就如同見到我一樣。之後，還會有一塊石頭從空中落下，到你們那裡。你們如果看到，應當建造佛塔供奉，尊重它。』 當時，帝梨和另外兩位商主等人，從佛那裡接受了頭髮和指甲后，心中想：『這些頭髮和指甲，是身上拋棄的東西，並非殊勝美妙，不值得尊重。』他們沒有供奉的心意。 當時，世尊知道所有商人的心意，就告訴他們：『各位商主，不要這樣想。我回憶過去，在無量無邊、不可計數的劫數之前，有一位世尊出現於世，名叫燃燈如來、多陀阿伽度、阿羅呵、三藐三佛陀、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。我當時是一位婆羅門青年，精通四吠陀論。我當時，見到那位世尊進入一座城市，城市名叫蓮花。我當時，用五莖青蓮花，散在佛的身上，隨即發起了菩提之心。當時那位世尊，就給我授記說：「你這位青年！在未來世，經過無數阿僧祇劫之後，將成佛，號釋迦牟尼多陀阿伽度、阿羅呵、三藐三佛陀。」我當時在那位世尊的教法中，捨棄了家庭，剃除了鬚髮，就出家了。我出家后，一切諸天，取我的頭髮，一根頭髮就有十億諸天，分頭拿去，共同供養。從那時以來，我今天才成就了阿耨多羅三藐三菩提。用佛眼觀察那些眾生，沒有一個眾生在佛身邊而不能證得涅槃的。我當時，既然還沒有脫離貪慾、嗔恚、愚癡，尚且供養我的頭髮和指甲，就有無量眾生千萬億數而得涅槃，更何況今天我已斷盡一切煩惱，結縛、貪慾、嗔恚、愚癡都已滅盡，你們為什麼不大大尊重我這清凈無染的頭髮和指甲呢？』 當時，商主和眾人等，聽世尊說了這些往昔的因緣之事，就對頭髮和指甲，生起了稀有之心，生起了極大的尊重恭敬之心，頭頂著頭髮和指甲，一心一意，禮拜世尊的腳，圍繞三圈，然後退後離開。有偈語說： 『有眾商人從各方來，樹神發覺告訴他們說，這裡有能自利的人，就是世尊，你們應當頂禮，佈施食物。』 就這樣，世尊四十九天沒有得到飲食，才開始從那些商人那裡得到食物。世尊吃過食物后，由於往昔的業力，忽然腹痛，不能消化。 當時，山裡住著一位藥神，拿著新出的微妙甘美的訶梨勒果，前往佛所在的地方。到了佛那裡后，頂禮佛足，退到一邊，稟告說：『世尊！如果有腹痛，這訶梨勒果，是最初新出的，微妙甘美，我現在拿來，奉獻給世尊。如果佛認為時機合適，請接受這訶梨勒果，食用它，慈悲憐憫我。』世尊吃了這訶梨勒果后，腹內的疾病就痊癒了。

English version: At that time, the World Honored One gave his hair and nails to the merchants as a memento, and told them: 'Merchants! These hair and nails, I now give to you, so that you may remember me. If you see these things, it is as if you see me. Later, there will be a stone falling from the sky, to your place. If you see it, you should build a pagoda to worship and respect it.' At that time, the two merchant leaders, Dili and others, after receiving the hair and nails from the Buddha, thought in their hearts: 'These hair and nails are things discarded from the body, not particularly wonderful, and not worthy of respect.' They had no intention of making offerings. At that time, the World Honored One, knowing the thoughts of all the merchants, told them: 'Merchants, do not think like this. I recall in the past, countless eons ago, there was a World Honored One who appeared in the world, named Dipamkara Tathagata, Arhat, Samyaksambuddha, Sugata, Lokavidu, Anuttara, Purusadamyasarathi, Sasta Devamanusyanam, Buddha, Bhagavan. At that time, I was a Brahmin youth, well-versed in the four Vedas. At that time, I saw that World Honored One entering a city, named Lotus. At that time, I scattered five blue lotus flowers on the Buddha, and immediately aroused the Bodhi mind. At that time, that World Honored One gave me a prophecy, saying: 「You, young man! In the future, after countless asamkhya kalpas, you will become a Buddha, named Shakyamuni Tathagata, Arhat, Samyaksambuddha.」 At that time, in the teachings of that World Honored One, I abandoned my home, shaved my beard and hair, and became a monk. After I became a monk, all the gods took my hair, and one strand of hair was taken by ten billion gods, who divided it and made offerings together. Since then, I have attained Anuttara-samyak-sambodhi today. Observing those beings with the Buddha's eye, there is not a single being who is by the Buddha's side who does not attain Nirvana. At that time, since I had not yet escaped greed, anger, and ignorance, and yet making offerings to my hair and nails, countless millions of beings attained Nirvana. How much more so today, when I have exhausted all afflictions, fetters, greed, anger, and ignorance are all extinguished, why do you not greatly respect my pure and undefiled hair and nails?' At that time, the merchant leaders and the people, hearing the World Honored One speak of these past causes and conditions, developed a rare mind towards the hair and nails, and developed great respect and reverence. They placed the hair and nails on their heads, with one mind, bowed at the feet of the World Honored One, circled three times, and then retreated. There is a verse that says: 'There are merchants from all directions, the tree god awakens and tells them, here is one who can benefit himself, the World Honored One, you should bow and offer food.' In this way, the World Honored One did not receive food for forty-nine days, and only then began to receive food from those merchants. After the World Honored One ate the food, due to the karma of the past, he suddenly had a stomachache and could not digest it. At that time, a medicine god living in the mountains, taking the newly produced, subtle, sweet and delicious Haritaki fruit, went to where the Buddha was. After arriving at the Buddha's place, he bowed at the Buddha's feet, stepped aside, and reported: 'World Honored One! If there is a stomachache, this Haritaki fruit, is the first newly produced, subtle and delicious, I now bring it, and offer it to the World Honored One. If the Buddha deems it the right time, please accept this Haritaki fruit, eat it, and have compassion on me.' After the World Honored One ate this Haritaki fruit, the illness in his stomach was cured.

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。

「爾時，世尊即便納取彼呵梨勒，為彼藥神生慈愍故，受已即告彼藥神言：『來汝藥神！歸依佛歸依法歸依僧，當受五戒，汝當長夜得作大利多得安樂。』彼藥神聞佛此言已，即白佛言：『善哉！世尊！我不違佛。』即受三歸併及五戒。當於彼時，一切藥神諸女天中，以再過受三自歸依並及五戒，最初為首作優婆夷，所謂大藥神圍繞彼所居山女天藥神。

「爾時，世尊從彼藥神女天，受其所奉呵梨勒果即便啖食，食已取核，于彼地方，即便種彼呵梨勒核，以佛威神自在力故，即日即生，即成根莖，枝條大樹，即出葉花，果實成熟。世尊腹內病即除愈，不復患苦。

佛本行集經梵天勸請品第三十六上

「爾時，世尊從彼差梨尼迦林出，安庠還至菩提樹下。時，彼國內若男若女，困篤著床，萎黃重病，不可療治，難得差者，其人不久，欲取命終，然氣未斷，即送林中，以之為葬。而菩薩在苦行之時，于彼林內，有一婦女，名羅娑耶，氣猶未斷，對菩提樹，相去不遠，而其眷屬，棄捨委地。而彼婦女，遙見菩薩在道樹下修行苦行，見已內心生大敬信，生敬信已，從身脫衣，置於一邊，白菩薩言：『大聖尊者！若仁從此苦行而起，得渡煩惱海之彼岸，滿足自願彼時脫恐身無衣服，可收取我此糞掃衣，隨意所用，慈愍我故。』時彼婦女，經歷時日，其命始終，以向菩薩，生正信故，氣斷之後，藉彼善根，即得上生三十三天，作天玉女，威德甚大，光相炳然，得成天身，神通自在。生彼天已，自發此念：『我何業果，令我如是成就此身？』而彼思念自識宿命，我于往昔，在人間時，作婦女身，以糞掃衣，佈施世尊，隨意所用，藉彼善業，我今成就如是果報。彼復更念：『世尊今既未受於我糞掃衣用，我猶尚得如是果報神通之力，況復世尊，納我衣用，豈可不得勝此果報？』

「爾時彼天，以玉女身，放勝光明，于夜半時，往詣佛所，其光遍照，彼林樹間，到佛所已，頂禮佛足，卻住一面。彼玉女天即白佛言：『善哉！世尊！取我所施糞掃之衣，隨意所用，慈愍我故。』而世尊受彼糞掃衣，為玉女天，生慈愍故。如來受已，告彼天言：『來玉女天！歸依佛歸依法歸依僧，復受五戒，汝當長夜得大利益得大安樂

現代漢語譯本：當時，世尊隨即接納了那訶梨勒果，因為憐憫那位藥神，接受后就告訴藥神說：『來，藥神！皈依佛，皈依法，皈依僧，應當受持五戒，你將長夜獲得大利益，得到安樂。』那藥神聽了佛的話后，就對佛說：『好啊！世尊！我不會違背佛的教誨。』隨即受了三皈依以及五戒。當時，一切藥神和諸位女天中，以再次受三皈依以及五戒，最初為首成為優婆夷的，就是大藥神所圍繞的居住在山中的女天藥神。 現代漢語譯本：當時，世尊從那位藥神女天那裡，接受了她供奉的訶梨勒果，隨即吃下，吃完后取出果核，在那個地方，就種下了訶梨勒的果核，因為佛的威神自在力量，當天就生長出來，長成根莖，枝條大樹，隨即長出葉子、花朵，果實成熟。世尊腹內的疾病隨即痊癒，不再感到痛苦。 現代漢語譯本：佛本行集經梵天勸請品第三十六上 現代漢語譯本：當時，世尊從那差梨尼迦林出來，安詳地回到菩提樹下。當時，那個國家裡，無論是男人還是女人，都因重病臥床，身體枯黃，病情嚴重，難以治癒，難以好轉的人，他們不久就要死去，氣息還沒斷絕，就被送到林中，作為埋葬的地方。而菩薩在苦行的時候，在那片林中，有一位婦女，名叫羅娑耶，氣息還沒斷絕，在菩提樹附近不遠的地方，她的親屬把她拋棄在地上。而那位婦女，遠遠地看見菩薩在道樹下修行苦行，看見后內心生起極大的敬信，生起敬信后，從身上脫下衣服，放在一邊，對菩薩說：『大聖尊者！如果仁者從此苦行而起，能夠渡過煩惱的海洋到達彼岸，滿足自己的願望，那時恐怕身上沒有衣服，可以收下我這件糞掃衣，隨意使用，請您慈悲憐憫我。』當時那位婦女，經過一段時間，她的生命結束了，因為對菩薩生起正信的緣故，氣息斷絕之後，憑藉著那個善根，就得以升到三十三天，成為天上的玉女，威德非常大，光芒閃耀，成就了天身，神通自在。生到天上后，她自己產生這樣的念頭：『我做了什麼業，才讓我如此成就這樣的身體？』她思念自己，回憶起宿命，知道自己過去在人間時，作為婦女，用糞掃衣佈施給世尊，讓他隨意使用，憑藉著那個善業，我今天才成就這樣的果報。她又想到：『世尊現在既然沒有接受我糞掃衣使用，我尚且得到這樣的果報神通之力，更何況世尊接受我衣服使用，難道不能得到勝過這個的果報嗎？』 現代漢語譯本：當時，那位天女，以玉女的身份，放出殊勝的光明，在半夜時分，前往佛所在的地方，她的光芒照亮了那片樹林，到達佛所在的地方后，頂禮佛足，退到一邊站立。那位玉女天就對佛說：『好啊！世尊！請您接受我所施捨的糞掃衣，隨意使用，請您慈悲憐憫我。』而世尊接受了那件糞掃衣，因為憐憫那位玉女天。如來接受后，告訴那位天女說：『來，玉女天！皈依佛，皈依法，皈依僧，再受五戒，你將長夜獲得大利益，得到大安樂。』

English version: At that time, the World Honored One immediately accepted that haritaki fruit. Out of compassion for that medicine spirit, having accepted it, he then said to the medicine spirit: 'Come, medicine spirit! Take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha, and you should receive the five precepts. You will, for a long night, obtain great benefit and great peace.' When that medicine spirit heard these words of the Buddha, he said to the Buddha: 'Excellent! World Honored One! I will not disobey the Buddha.' He then received the Three Refuges and the five precepts. At that time, among all the medicine spirits and the various female deities, the first to become an upasika by receiving the Three Refuges and the five precepts again was the female deity medicine spirit who lived in the mountains, surrounded by the great medicine spirit. English version: At that time, the World Honored One received the haritaki fruit offered by that female deity medicine spirit, and immediately ate it. After eating it, he took out the seed, and in that place, he planted the haritaki seed. Because of the Buddha's majestic and unhindered power, it grew on that very day, forming roots and stems, a large tree with branches, and immediately produced leaves, flowers, and ripe fruit. The illness in the World Honored One's abdomen was immediately cured, and he no longer suffered. English version: The Sutra of the Buddha's Deeds, Chapter 36, Part 1, Brahma's Entreaty English version: At that time, the World Honored One came out of that Charinika forest and peacefully returned to the Bodhi tree. At that time, in that country, whether men or women, those who were bedridden with severe illness, their bodies withered and yellow, their conditions serious and difficult to cure, those who were unlikely to recover, they would soon die. Before their breath was cut off, they were sent to the forest to be buried. When the Bodhisattva was practicing asceticism, in that forest, there was a woman named Rosaya, whose breath had not yet been cut off. She was not far from the Bodhi tree, and her family had abandoned her on the ground. That woman, from afar, saw the Bodhisattva practicing asceticism under the Bodhi tree. Upon seeing him, she developed great faith and respect in her heart. Having developed faith and respect, she took off her clothes and placed them aside, and said to the Bodhisattva: 'Great Sage! If you, after ending this ascetic practice, are able to cross the ocean of afflictions to reach the other shore, fulfilling your own wishes, at that time you might not have any clothes. Please accept this rag robe of mine, use it as you wish, and have compassion on me.' At that time, that woman, after some time, her life came to an end. Because she had developed true faith towards the Bodhisattva, after her breath was cut off, relying on that good root, she was able to ascend to the Thirty-three Heavens, becoming a celestial maiden, with great power and radiant light, achieving a celestial body, with unhindered supernatural powers. After being born in that heaven, she had this thought: 'What karma caused me to achieve this body?' She reflected and recalled her past life, knowing that in the past, when she was a woman in the human world, she had given a rag robe to the World Honored One, allowing him to use it as he wished. Relying on that good karma, she had achieved such a result today. She also thought: 'Since the World Honored One did not use my rag robe, I still obtained such a result and supernatural power. How much more so if the World Honored One had accepted my robe, wouldn't I have obtained a result even greater than this?' English version: At that time, that celestial maiden, in the form of a jade maiden, emitted extraordinary light. In the middle of the night, she went to where the Buddha was. Her light illuminated the trees in that forest. After arriving at the place where the Buddha was, she bowed at the Buddha's feet and stood to one side. That celestial maiden then said to the Buddha: 'Excellent! World Honored One! Please accept the rag robe that I have offered, use it as you wish, and have compassion on me.' And the World Honored One accepted that rag robe, out of compassion for that celestial maiden. After the Tathagata accepted it, he said to that celestial maiden: 'Come, celestial maiden! Take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha, and receive the five precepts again. You will, for a long night, obtain great benefit and great peace.'

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。』彼玉女天聞佛語已，即白佛言：『如世尊教，我不敢違。』即受三歸併及五戒。時，玉女天見世尊受其糞掃衣，以是因緣，心大歡喜，踴躍無量，遍滿其體，不能自勝。彼玉女天，頂禮佛足，圍三匝已，即從彼處沒身不現。

「爾時，世尊發如是心：『我今將此糞掃之衣，何處而洗？』發是心已，帝釋天王為如來故，去林不遠化出一河，其水清凈，無有穢濁。帝釋天王，于河岸邊，更復化作三片大石，其第一石，擬世尊坐。其第二石，洗糞掃衣，帝釋天王手自澆水。其第三石，洗衣訖已，擬曝使干。時曬衣石，以佛威神，從虛空飛往到北天竺，為彼帝梨富娑商主等作于塔，為供養故。

「（摩訶僧祇師作此說：『如是次第七七日誦。』或復有師說言：『此事經二七日。』或復有師說言：『此事經三七日。』或復有師說言：『此事經四七日。初一七日，諦心而在菩提樹下，第二七日，漸次移在不瞬眼塔。』）

「爾時，世尊從彼不瞬眼塔而起，起已至羅阇那樹下，到樹下已，經於七日，加趺而坐，受解脫樂，安禪不起。

「爾時，世尊過七日已，正念正知，從三昧起。是時帝梨富娑，並跋梨迦，二商主等，從迦浮吒城發，漸至佛所，至佛所已，乃至略說，圍繞三匝，從佛而行。爾時，世尊從羅阇那樹下起已，安庠漸至目真鄰陀樹下而坐，到已乃至當說偈言。

「爾時，世尊過彼七日，于晨朝時，著衣持缽，詣難提迦村主之家。到彼家已，卻在一邊，嘿然立住，為求食故。其村主女，既見世尊在門一邊嘿然立住欲乞求食，見已即從世尊手內擎取于缽，將至家裡，以好種種百味飲食，滿置其中，出奉世尊，而作是言：『唯愿世尊！受我此食，慈愍我故。』世尊受納善生村主女人食已，即告女言：『來汝善生！受三歸依並及五戒，汝當長夜得大利益得大安樂。』其善生女聞佛語已，白言：『世尊！如世尊教，我不敢違。』即受三歸併及五戒。是時善生，最初人間，再受三歸及受五戒作優婆夷，所謂善生村主之女。是時世尊，從善生女受食，食已在彼菩提樹下而坐，受解脫樂，復經七日。

「爾時，世尊過七日已，正念正知，從三昧起。于晨朝時，著衣持缽，安庠漸至斯耶那耶婆羅門家，到已住在其門一邊，嘿然求食

『那位玉女天聽到佛的教誨后，立即對佛說：『如世尊所教導的，我不敢違背。』隨即接受了三皈依和五戒。當時，玉女天看到世尊接受了她供養的糞掃衣，因此因緣，心中非常歡喜，喜悅之情無法抑制，遍佈全身。那位玉女天，頂禮佛足，繞佛三圈后，就從那裡消失不見了。 『那時，世尊心中想：『我現在要將這件糞掃衣，在哪裡清洗呢？』剛產生這個想法，帝釋天王爲了如來，在離樹林不遠的地方化出一條河流，河水清澈，沒有污穢。帝釋天王在河岸邊，又化出三塊大石頭，第一塊石頭，是給世尊坐的。第二塊石頭，用來洗糞掃衣，帝釋天王親自澆水。第三塊石頭，是洗完衣服后，用來晾曬的。當時，晾曬衣服的石頭，憑藉佛的威神力，從虛空中飛往北天竺，為那裡的帝梨富娑商主等人建造了塔，用來供養。 （摩訶僧祇師這樣說：『像這樣依次七天誦經。』或者有其他師父說：『這件事經過兩個七天。』或者有師父說：『這件事經過三個七天。』或者有師父說：『這件事經過四個七天。第一個七天，專心在菩提樹下，第二個七天，逐漸移到不瞬眼塔。』） 『那時，世尊從不瞬眼塔起身，起身後來到羅阇那樹下，到樹下後，經過七天，跏趺而坐，享受解脫的快樂，安住禪定不起。 『那時，世尊過了七天後，正念正知，從三昧中起身。這時，帝梨富娑和跋梨迦兩位商人，從迦浮吒城出發，逐漸來到佛所在的地方，到達后，簡單地說，繞佛三圈，然後離開。那時，世尊從羅阇那樹下起身，慢慢地走到目真鄰陀樹下坐下，到達后，將要說偈語。 『那時，世尊過了那七天，在早晨的時候，穿上衣服，拿著缽，前往難提迦村主家。到達他家后，站在一邊，默默地站著，爲了乞食。那位村主的女兒，看到世尊在門邊默默地站著想要乞食，看到后就從世尊手中接過缽，帶到家裡，用各種美味的食物裝滿缽，拿出來供奉世尊，並說：『唯愿世尊！接受我的食物，慈悲憐憫我。』世尊接受了善生村主女人的食物后，就告訴她說：『來，你善生！接受三皈依和五戒，你將長夜得到大利益，得到大安樂。』那位善生女聽到佛的話后，說：『世尊！如世尊所教導的，我不敢違背。』隨即接受了三皈依和五戒。當時，善生是人間第一個再次接受三皈依和五戒的優婆夷，就是善生村主的女兒。當時，世尊從善生女那裡接受食物，吃完后在菩提樹下坐下，享受解脫的快樂，又經過七天。 『那時，世尊過了七天後，正念正知，從三昧中起身。在早晨的時候，穿上衣服，拿著缽，慢慢地走到斯耶那耶婆羅門家，到達後站在他家門邊，默默地乞食。

'That celestial maiden, having heard the Buddha's words, immediately said to the Buddha: 'As the World-Honored One has taught, I dare not disobey.' She then received the Three Refuges and the Five Precepts. At that time, the celestial maiden, seeing the World-Honored One accept her offering of the discarded robe, was greatly delighted by this cause, her joy immeasurable, filling her entire being. That celestial maiden, having bowed at the Buddha's feet and circumambulated him three times, then disappeared from that place. 'At that time, the World-Honored One thought: 'Where shall I wash this discarded robe?' As soon as this thought arose, the King of the Gods, Indra, for the sake of the Tathagata, manifested a river not far from the forest, its water clear and free from impurities. On the riverbank, the King of the Gods further manifested three large stones. The first stone was for the World-Honored One to sit upon. The second stone was for washing the discarded robe, with the King of the Gods himself pouring water. The third stone was for drying the robe after it was washed. At that time, the stone for drying the robe, by the Buddha's divine power, flew from the void to North India, where it became a stupa for the merchant leaders, such as Tapussa and Bhallika, to make offerings. (The Mahasanghika masters say: 'Thus, they recited the scriptures for seven days in succession.' Or some masters say: 'This matter took two weeks.' Or some masters say: 'This matter took three weeks.' Or some masters say: 'This matter took four weeks. The first week, they were focused under the Bodhi tree, the second week, they gradually moved to the Unblinking Eye Stupa.') 'At that time, the World-Honored One arose from the Unblinking Eye Stupa, and having arisen, went to the Rajayatana tree. Having arrived at the tree, he sat in the lotus position for seven days, enjoying the bliss of liberation, remaining in meditation without rising. 'At that time, the World-Honored One, having passed seven days, with right mindfulness and right knowledge, arose from samadhi. At this time, the two merchants, Tapussa and Bhallika, having set out from the city of Kaphuta, gradually arrived at the place where the Buddha was. Having arrived, to put it briefly, they circumambulated the Buddha three times and then departed. At that time, the World-Honored One, having arisen from under the Rajayatana tree, slowly walked to the Mucalinda tree and sat down. Having arrived, he was about to speak a verse. 'At that time, the World-Honored One, having passed those seven days, in the morning, put on his robe, took his bowl, and went to the house of the village chief Nandika. Having arrived at his house, he stood silently to one side, seeking alms. The village chief's daughter, seeing the World-Honored One standing silently by the door, desiring to beg for food, took the bowl from the World-Honored One's hand, brought it into the house, filled it with various delicious foods, and offered it to the World-Honored One, saying: 'May the World-Honored One accept this food, out of compassion for me.' The World-Honored One, having accepted the food from the woman of the village chief, said to her: 'Come, you, Good-Born! Receive the Three Refuges and the Five Precepts, and you will have great benefit and great peace for a long night.' That Good-Born woman, having heard the Buddha's words, said: 'World-Honored One! As the World-Honored One has taught, I dare not disobey.' She then received the Three Refuges and the Five Precepts. At that time, Good-Born was the first in the human world to receive the Three Refuges and the Five Precepts again, becoming a lay follower, namely the daughter of the village chief Good-Born. At that time, the World-Honored One, having received food from Good-Born, sat under the Bodhi tree, enjoying the bliss of liberation, for another seven days. 'At that time, the World-Honored One, having passed seven days, with right mindfulness and right knowledge, arose from samadhi. In the morning, he put on his robe, took his bowl, and slowly walked to the house of the Brahmin Siyana. Having arrived, he stood silently by his door, seeking alms.'

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。其斯耶那耶既見世尊在門外立嘿然求食，見已即從世尊乞缽執已，將入自家，以好種種百味飲食，種種羹臛，滿和缽中，持將奉佛，復白佛言：『唯愿世尊！受我此食，慈愍我故。』而世尊從斯耶那耶婆羅門邊受得食已，即告彼言：『來婆羅門！乃至應受三歸五戒。』彼婆羅門，聞佛言已，如佛所教，而受三歸乃至五戒。是時世尊，從斯耶那耶婆羅門所得飯食已，受持漸漸安庠行至曼他那塔(隋言攪酪木塔)，食訖，如法𣫍衣，還向菩提樹下，加趺而坐，經於七日，乃至受于解脫之樂。

「爾時，世尊過七日已，正念正知，從三昧起，于晨朝時，著衣持缽，漸漸行詣斯耶那耶親里眷屬四姊妹邊。四姊妹者，一名婆羅(隋言力)，二名摩低婆羅(隋言極力)，三名嵩陀梨(隋言端正女)，四名鉗(姜嚴反)婆迦梨(隋言瓦師)。到彼等家，在一面立，嘿然而住，為乞食故。其四姊妹既見世尊嘿然立住，見已即從世尊，乞缽入家，盛取百味飲食，色妙具足，種種羹臛，滿置缽中，持以奉佛。復作是言：『唯愿世尊！受我此食，慈愍我等。』時世尊受彼四姊妹百種飲食，為慈愍故，受已即告彼姊妹言：『來汝姊妹！從我受持三歸五戒，汝等當得長夜利益安隱樂故。』彼四姊妹，聞佛語已，即白佛言：『如世尊教，我等不違。』即便共受三歸五戒。是時世尊，從彼姊妹受佈施已，安庠漸到曼他那塔。到已隨意如法飽食，還向菩提樹下而坐，受解脫樂，經一七日。

「爾時，世尊七日已過，正念正知，從三昧起。于晨朝時，著衣持缽，安庠漸至羊子所種尼拘陀樹，未至樹邊，從菩提樹其間半路，見有一個放牛婦人，攪酪出酥。爾時，世尊漸至於彼牧牛婦所，到已去彼婦人不遠，嘿然而立，為求食故。時彼婦人既見世尊去其不遠嘿然立住，見已即從世尊乞缽，滿中盛酪，以奉世尊，而白佛言：『大聖尊者！受我此酪，為慈愍故。』是時世尊，從彼婦邊受得酪已，告彼婦言：『來姊！汝受三歸五戒，必當長夜大得利益獲安樂故。』是時婦人，隨佛教受三歸五戒。是時世尊，隨意飽食，洗缽訖已，漸至羊子前所種蒔尼拘陀樹其下而坐，受解脫樂，經一七日。爾時，世尊過彼七日，正念正見，從三昧起

現代漢語譯本：斯耶那耶見到世尊站在門外，默默地乞食。他見到后，立即從世尊那裡接過缽，帶回家中，用各種美味佳餚和羹湯盛滿缽，然後捧給佛陀，並對佛陀說：『唯愿世尊！接受我的供養，慈悲憐憫我。』世尊接受了斯耶那耶婆羅門的食物后，就告訴他：『來，婆羅門！你應當受持三皈五戒。』那位婆羅門聽了佛陀的話，就按照佛陀的教導，受了三皈乃至五戒。當時，世尊接受了斯耶那耶婆羅門的飯食后，慢慢地走到曼他那塔（隋朝時稱為攪酪木塔），吃完飯，如法整理好衣物，回到菩提樹下，跏趺而坐，經過七天，享受解脫的快樂。 現代漢語譯本：『那時，世尊過了七天，正念正知地從禪定中起身，在早晨穿好衣服，拿著缽，慢慢地走到斯耶那耶的親戚眷屬四姐妹那裡。這四姐妹分別是：一名叫婆羅（隋朝時稱為力），二名叫摩低婆羅（隋朝時稱為極力），三名叫嵩陀梨（隋朝時稱為端正女），四名叫鉗婆迦梨（隋朝時稱為瓦師）。世尊來到她們家，站在一邊，默默地站著，爲了乞食。這四姐妹見到世尊默默地站著，就從世尊那裡接過缽，帶回家中，盛滿各種美味佳餚，顏色鮮艷，各種羹湯，盛滿缽中，捧給佛陀。她們還說：『唯愿世尊！接受我們的供養，慈悲憐憫我們。』當時，世尊接受了這四姐妹的百種食物，爲了慈悲憐憫她們，接受后就告訴她們：『來，你們姐妹！從我這裡受持三皈五戒，你們將得到長久的利益、安穩和快樂。』這四姐妹聽了佛陀的話，就對佛陀說：『如世尊所教，我們不敢違背。』於是就一起受了三皈五戒。當時，世尊接受了這四姐妹的佈施后，慢慢地走到曼他那塔。到了那裡，隨意如法地飽餐一頓，然後回到菩提樹下坐著，享受解脫的快樂，經過七天。 現代漢語譯本：『那時，世尊過了七天，正念正知地從禪定中起身。在早晨穿好衣服，拿著缽，慢慢地走到羊子所種的尼拘陀樹那裡。還沒到樹邊，在菩提樹和尼拘陀樹之間的半路上，看到一個放牛的婦人正在攪酪取酥。當時，世尊慢慢地走到那位牧牛婦人那裡，到了之後，站在離婦人不遠的地方，默默地站著，爲了乞食。當時，那位婦人看到世尊站在離她不遠的地方，默默地站著，就從世尊那裡接過缽，盛滿酪，供奉給世尊，並對佛陀說：『大聖尊者！接受我的酪，爲了慈悲憐憫我。』當時，世尊從那位婦人那裡接受了酪，就告訴那位婦人：『來，姊妹！你受持三皈五戒，必定會得到長久的利益和安樂。』當時，那位婦人就按照佛陀的教導受了三皈五戒。當時，世尊隨意飽餐一頓，洗完缽后，慢慢地走到羊子先前所種的尼拘陀樹下坐著，享受解脫的快樂，經過七天。那時，世尊過了七天，正念正見地從禪定中起身。

English version: Siyana saw the World Honored One standing outside the door, silently begging for food. Upon seeing him, he immediately took the bowl from the World Honored One, brought it into his home, filled it with various delicious foods and soups, and then offered it to the Buddha, saying, 'May the World Honored One! Accept my offering, out of compassion for me.' After the World Honored One received the food from Siyana the Brahmin, he told him, 'Come, Brahmin! You should receive the Three Refuges and Five Precepts.' That Brahmin, upon hearing the Buddha's words, followed the Buddha's teachings and received the Three Refuges and even the Five Precepts. At that time, after the World Honored One received the meal from Siyana the Brahmin, he slowly walked to the Manthana Stupa (known as the Churning Milk Stupa during the Sui Dynasty), finished his meal, properly arranged his robes, and returned to the Bodhi tree, sitting in the lotus position, and after seven days, enjoyed the bliss of liberation. English version: 'At that time, after seven days had passed, the World Honored One, with right mindfulness and right knowledge, arose from samadhi. In the morning, he put on his robes, took his bowl, and slowly walked to the four sisters who were relatives of Siyana. These four sisters were: one named Bhara (known as Strength during the Sui Dynasty), the second named Matibhara (known as Extreme Strength during the Sui Dynasty), the third named Sundari (known as Beautiful Woman during the Sui Dynasty), and the fourth named Kambhakarika (known as Potter during the Sui Dynasty). The World Honored One arrived at their home, stood to one side, silently standing, in order to beg for food. These four sisters, seeing the World Honored One standing silently, took the bowl from the World Honored One, brought it into their home, filled it with various delicious foods, beautifully colored, and various soups, filled the bowl, and offered it to the Buddha. They also said, 'May the World Honored One! Accept our offering, out of compassion for us.' At that time, the World Honored One accepted the hundred kinds of food from these four sisters, and out of compassion for them, after accepting it, he told them, 'Come, sisters! Receive the Three Refuges and Five Precepts from me, and you will obtain long-lasting benefits, peace, and happiness.' These four sisters, upon hearing the Buddha's words, said to the Buddha, 'As the World Honored One teaches, we dare not disobey.' And so they together received the Three Refuges and Five Precepts. At that time, after the World Honored One received the offering from these sisters, he slowly walked to the Manthana Stupa. Upon arriving there, he ate his fill as he wished, and then returned to the Bodhi tree to sit, enjoying the bliss of liberation, for seven days. English version: 'At that time, after seven days had passed, the World Honored One, with right mindfulness and right knowledge, arose from samadhi. In the morning, he put on his robes, took his bowl, and slowly walked to the Nigrodha tree planted by the shepherd. Before reaching the tree, halfway between the Bodhi tree and the Nigrodha tree, he saw a cowherd woman churning milk to make butter. At that time, the World Honored One slowly walked to that cowherd woman, and upon arriving, stood not far from the woman, silently standing, in order to beg for food. At that time, that woman, seeing the World Honored One standing silently not far from her, took the bowl from the World Honored One, filled it with milk, and offered it to the World Honored One, saying to the Buddha, 'Great Holy One! Accept my milk, out of compassion for me.' At that time, the World Honored One received the milk from that woman, and told that woman, 'Come, sister! If you receive the Three Refuges and Five Precepts, you will surely obtain long-lasting benefits and happiness.' At that time, that woman followed the Buddha's teachings and received the Three Refuges and Five Precepts. At that time, the World Honored One ate his fill as he wished, washed his bowl, and slowly walked to the Nigrodha tree previously planted by the shepherd, and sat beneath it, enjoying the bliss of liberation, for seven days. At that time, after those seven days had passed, the World Honored One, with right mindfulness and right view, arose from samadhi.'

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。是時忽有諂曲求過一婆羅門，來詣佛所，到已共佛慰喻問訊，說種種語，卻住一面。而白佛言：『瞿曇沙門！云何名為婆羅門也？婆羅門者，作何法用？凡有幾法？』如來知已，即出如是師子吼音，而說偈言：

「『除滅一切諸罪業，　　是故名為婆羅門， 清凈無有諂曲心，　　內外正定常安住。 如法修行諸梵行，　　口言心念亦復然， 能於一切處無貪，　　是名婆羅門種姓。』

「如是間中，凡八七日，前三七日，全不食啖。自餘五七，方始求食。

「爾時，世尊坐一三昧，其三昧名遍觀世間，而世尊以無上佛眼，觀世間時，見於世間，或有眾生，從地獄出，還墮地獄；或有眾生，從地獄出，生畜生身；或有眾生，從地獄出，受餓鬼身；或有眾生，從地獄出，受於人身；或有眾生，從地獄出，受于天身。

「或有眾生，從畜生脫，受地獄身；或有眾生，從畜生脫，還生畜生；或有眾生，從畜生脫，受餓鬼身；或有眾生，從畜生脫，生於人間；或有眾生，從畜生脫，生於天上。

「或有眾生，從餓鬼脫，墮于地獄；或有眾生，從餓鬼脫，還受餓鬼；或有眾生，從餓鬼脫，墮于畜生；或有眾生，從餓鬼脫，生於人間；或有眾生，從餓鬼脫，生於天上。

「或有眾生，從人間死，墮于地獄；或有眾生，從人間死，墮畜生中；或有眾生，從人間死，墮于餓鬼；或有眾生，從人間死，還受人身；或有眾生，從人間死，生於天上。

「或有眾生，從天上墮，生地獄中；或有眾生，從天上墮，落畜生中；或有眾生，從天上墮，受餓鬼身；或有眾生，從天上下，生於人間；或有眾生，從天上死，還生天中。

「爾時，世尊見諸眾生，著于諸見，或有眾生，以于慾火，燒然其體，或瞋恚火，或愚癡火，熱燒其體，著于欲事，欲事惱故，即生歡樂，瞋恚癡等，一切亦然。而世尊見諸眾生等，為三毒火之所焚燒，即說如是師子吼言：『此世間中，諸眾生輩，為有所纏，精勤造業，得於是形，身為大患。處處念著，所生邪意，即常增長，如所增長，即成此有。以有著故，于諸世間，有諸眾生；以有著故，還思念有，即成於有。而其彼等一切眾生，所有之處，即彼有處，受于有苦，若能滅于彼諸有苦，於此法入，學行梵行，是名梵行

現代漢語譯本：當時，忽然有一個諂媚虛偽、喜歡挑別人過失的婆羅門，來到佛陀所在的地方。他到達后，先和佛陀互相問候，說了各種各樣的話，然後站到一邊。他問佛陀說：『瞿曇沙門！什麼叫做婆羅門呢？婆羅門應該做什麼？總共有幾種修行方法？』如來知道他的心思后，就發出獅子吼般的聲音，說了這首偈語： 『能夠消除一切罪業，所以才叫做婆羅門。內心清凈沒有虛偽，內外都能保持正定和安住。如法修行各種清凈的行為，口中所說和心中所想都一樣。能夠在一切地方都沒有貪念，這才叫做婆羅門的種姓。』 這樣過了大約八七天，前三個七天，完全沒有吃任何東西。從剩下的五個七天開始，才開始乞食。 當時，世尊進入一種三昧禪定，這種三昧叫做遍觀世間。世尊用無上的佛眼觀察世間時，看到世間有的眾生，從地獄出來，又墮入地獄；有的眾生，從地獄出來，轉生為畜生；有的眾生，從地獄出來，受餓鬼身；有的眾生，從地獄出來，轉生為人；有的眾生，從地獄出來，轉生為天人。 有的眾生，從畜生道脫離，墮入地獄；有的眾生，從畜生道脫離，又轉生為畜生；有的眾生，從畜生道脫離，受餓鬼身；有的眾生，從畜生道脫離，轉生為人；有的眾生，從畜生道脫離，轉生為天人。 有的眾生，從餓鬼道脫離，墮入地獄；有的眾生，從餓鬼道脫離，又受餓鬼身；有的眾生，從餓鬼道脫離，墮入畜生道；有的眾生，從餓鬼道脫離，轉生為人；有的眾生，從餓鬼道脫離，轉生為天人。 有的眾生，從人間死去，墮入地獄；有的眾生，從人間死去，墮入畜生道；有的眾生，從人間死去，墮入餓鬼道；有的眾生，從人間死去，又轉生為人；有的眾生，從人間死去，轉生為天人。 有的眾生，從天上墮落，生地獄中；有的眾生，從天上墮落，落入畜生道；有的眾生，從天上墮落，受餓鬼身；有的眾生，從天上下來，轉生為人；有的眾生，從天上死去，又轉生為天人。 當時，世尊看到眾生執著于各種見解，有的眾生，用慾望之火，焚燒自己的身體；有的被嗔恨之火，有的被愚癡之火，熱烈地焚燒著身體，執著于慾望之事，因為慾望的困擾，就產生快樂，嗔恨和愚癡等也是如此。世尊看到眾生被三毒之火焚燒，就發出獅子吼般的聲音說：『這個世間，所有的眾生，被各種事物纏縛，努力造作各種業，得到這樣的身體，身體是很大的禍患。到處執著，所產生的邪念，就會不斷增長，隨著增長，就形成了這種存在。因為執著于存在，所以在世間，有了各種眾生；因為執著于存在，又會思念存在，就形成了存在。而他們所有的一切眾生，所處的地方，就是他們存在的地方，承受著存在的痛苦。如果能夠滅除這些存在的痛苦，進入這種法，學習修行清凈的行為，這就叫做清凈的行為。』

English version: At that time, a flattering and fault-finding Brahmin came to where the Buddha was. Upon arriving, he exchanged greetings with the Buddha, spoke various words, and then stood aside. He asked the Buddha, 'O Śramaṇa Gautama! What is called a Brahmin? What should a Brahmin do? How many practices are there?' Knowing his thoughts, the Tathagata then uttered a lion's roar and spoke this verse: 'One who eliminates all sins and karmas, is therefore called a Brahmin. Pure in heart, without deceit, internally and externally, always abiding in right concentration. Practicing all pure conduct according to the Dharma, with words and thoughts aligned. Able to be without greed in all places, this is called the lineage of a Brahmin.' In this way, about eight times seven days passed. For the first three sevens, he did not eat anything at all. Only from the remaining five sevens did he begin to seek food. At that time, the World Honored One entered a samadhi, which was called 'Observing the World Universally'. When the World Honored One observed the world with his supreme Buddha eye, he saw that some beings, having emerged from hell, fell back into hell; some beings, having emerged from hell, were reborn as animals; some beings, having emerged from hell, received the body of a hungry ghost; some beings, having emerged from hell, were reborn as humans; some beings, having emerged from hell, were reborn as gods. Some beings, having escaped from the animal realm, fell into hell; some beings, having escaped from the animal realm, were reborn as animals; some beings, having escaped from the animal realm, received the body of a hungry ghost; some beings, having escaped from the animal realm, were reborn as humans; some beings, having escaped from the animal realm, were reborn as gods. Some beings, having escaped from the hungry ghost realm, fell into hell; some beings, having escaped from the hungry ghost realm, received the body of a hungry ghost again; some beings, having escaped from the hungry ghost realm, fell into the animal realm; some beings, having escaped from the hungry ghost realm, were reborn as humans; some beings, having escaped from the hungry ghost realm, were reborn as gods. Some beings, having died from the human realm, fell into hell; some beings, having died from the human realm, fell into the animal realm; some beings, having died from the human realm, fell into the hungry ghost realm; some beings, having died from the human realm, were reborn as humans; some beings, having died from the human realm, were reborn as gods. Some beings, having fallen from the heavens, were born in hell; some beings, having fallen from the heavens, fell into the animal realm; some beings, having fallen from the heavens, received the body of a hungry ghost; some beings, having come down from the heavens, were reborn as humans; some beings, having died from the heavens, were reborn in the heavens. At that time, the World Honored One saw that beings were attached to various views. Some beings, with the fire of desire, burned their bodies; some with the fire of anger, and some with the fire of ignorance, intensely burned their bodies, attached to the matters of desire. Because of the troubles of desire, they then generated joy, and the same was true for anger and ignorance. The World Honored One, seeing that beings were being burned by the three poisons, then uttered a lion's roar, saying: 'In this world, all beings are entangled by various things, diligently creating karma, obtaining this body, which is a great affliction. Being attached everywhere, the arising of wrong thoughts constantly increases. As it increases, it forms this existence. Because of attachment to existence, in the world, there are various beings; because of attachment to existence, they think about existence again, and thus existence is formed. And all those beings, wherever they are, that is where their existence is, enduring the suffering of existence. If one can extinguish the suffering of those existences, enter this Dharma, and learn to practice pure conduct, this is called pure conduct.'

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。若有沙門及婆羅門，以著有患，知出諸有，彼等皆名無著諸有，如是知已，能出諸有，我如是說。若復沙門及婆羅門，以有而說，欲脫諸有，彼等一切不名脫有，我如是說。如是之人，墮于邪道，名受大苦，我如是說。舍於世間一切邪道，盡彼一切諸苦業果，既盡諸苦，即名無有。此是世間，眾生我見，各各皆以無明所欺，樂著諸有，著諸有已，即不能得解脫諸苦。若復有人，於一切處觀察諸有，於一切處未遠離有，而一切處並在于有，既住在有，是名無常，是名為苦，是名無實。于無實法，如是如是，如實正智，應當觀知。若能如是正智觀者，即盡諸有，及愛盡已，于無有處亦不心念，是則名為得滅。比丘既得滅已，即更不生於後世有，不受後身，即能降伏一切眾魔，即得勝於一切鬥陣，即一切處得大利益，于諸有處，不念不思。』

佛本行集經卷第三十三

隋天竺三藏阇那崛多譯梵天勸請品下

「爾時，世尊作如是念：『我所證法，此法甚深，難見難知，如微塵等，不可覺察，無思量處，不思議道。我無有師，無巧智匠可能教我證於此法。但眾生輩，著阿羅耶(隋言所著處)，樂阿羅耶，住阿羅耶，喜樂著處，心多貪故，此處難見，其處所謂十二因緣，十二因緣，有處相生，此之處所，一切眾生，不能睹見，唯佛能知。又一切處，疑道難捨，一切邪道，滅盡無餘，愛之染處，盡皆離欲，寂滅涅槃。我今雖將如是等法向於他說，彼諸眾生未證此法，徒令我勞虛費言說。』爾時世尊如是念已，為於此事，昔未曾聞，未從他得，未有人說，而心自辯，即說偈言：

「『我今辛苦證此法，　　不可輒爾即應宣， 諸欲癡瞋恚法纏，　　一切眾生有此難， 唯應逆流細心智，　　所可睹見如微塵， 樂欲貪著難見知，　　為彼無明闇覆故。』

「以如是故，如來見是甚深事已，其心欲樂阿蘭若處，不欲向他說於此法。而有偈說：

「『見諸眾生煩惱重，　　邪道邪見過患多， 解脫法者甚深難，　　知故欲住阿蘭若

現代漢語譯本：如果沙門或婆羅門，執著于有患，知道要出離諸有，他們都被稱為無著諸有。像這樣知道后，能夠出離諸有，我是這樣說的。如果沙門或婆羅門，執著于有而說，想要脫離諸有，他們都不被稱為脫離有，我是這樣說的。這樣的人，墮入邪道，名為遭受大苦，我是這樣說的。捨棄世間一切邪道，盡除一切痛苦的業果，既然痛苦已盡，就名為無有。這是世間眾生我見，各自都被無明所欺騙，樂於執著諸有，執著諸有後，就不能得到解脫諸苦。如果有人，在一切處觀察諸有，在一切處沒有遠離有，而一切處都存在於有，既然住在有，就名為無常，名為苦，名為無實。對於無實之法，應當如實正智地觀察瞭解。如果能夠這樣以正智觀察，就能盡除諸有，以及愛慾盡除后，對於無有之處也不再心念，這就名為得到滅。比丘既然得到滅，就不會再於後世生有，不受後身，就能降伏一切眾魔，就能戰勝一切鬥陣，就能在一切處得到大利益，對於諸有之處，不念不思。 現代漢語譯本：那時，世尊這樣想：『我所證悟的法，此法甚深，難以見到難以理解，如同微塵一般，不可覺察，沒有思量之處，不可思議之道。我沒有老師，沒有巧智的工匠能夠教我證悟此法。但是眾生，執著于阿羅耶（隋朝時稱為所著處），樂於阿羅耶，住在阿羅耶，喜歡執著之處，心中多貪，此處難以見到，其處就是十二因緣，十二因緣，有處相生，這個地方，一切眾生都不能看見，只有佛才能知道。而且一切地方，疑道難以捨棄，一切邪道，滅盡無餘，愛慾染著之處，都已離欲，寂滅涅槃。我現在即使將這些法告訴他們，那些眾生沒有證悟此法，只會讓我徒勞無功，白費口舌。』那時世尊這樣想后，爲了這件事，過去沒有聽聞過，沒有從他人那裡得到過，沒有人說過，而心中自己明白，就說了偈語： 現代漢語譯本：『我今辛苦證得此法，　　不可輕易就應宣說， 諸欲癡嗔恚法纏繞，　　一切眾生都有此難， 唯應逆流細心觀察，　　所能看見如同微塵， 樂欲貪著難以知曉，　　因為被無明黑暗覆蓋。』 現代漢語譯本：因為這樣，如來見到這甚深的事情后，心中想要住在阿蘭若處，不想向他人說此法。並且有偈語說： 現代漢語譯本：『見到眾生煩惱深重，　　邪道邪見過患很多， 解脫之法甚深難懂，　　知道這些所以想住在阿蘭若。』

English version: If there are ascetics or Brahmins who are attached to the suffering of existence, and know to escape from all forms of existence, they are all called those who are unattached to existence. Having known this, they are able to escape from all forms of existence, this is what I say. If ascetics or Brahmins, being attached to existence, say they want to escape from all forms of existence, they are not called those who have escaped from existence, this is what I say. Such people fall into wrong paths, and are said to suffer greatly, this is what I say. Abandoning all wrong paths in the world, and exhausting all the karmic consequences of suffering, since suffering is exhausted, it is called non-existence. This is the self-view of sentient beings in the world, each deceived by ignorance, delighting in attachment to all forms of existence, and having become attached to existence, they cannot attain liberation from all suffering. If someone observes all forms of existence in all places, and has not distanced themselves from existence in all places, and all places are within existence, since they dwell in existence, it is called impermanence, it is called suffering, it is called unreality. Regarding unreal dharmas, one should observe and understand with true and correct wisdom. If one can observe with true and correct wisdom in this way, one can exhaust all forms of existence, and when desire is exhausted, one will not even think of the place of non-existence, this is called attaining extinction. Once a monk has attained extinction, he will no longer be born into future existences, will not receive a future body, will be able to subdue all demons, will be able to triumph over all battles, will be able to obtain great benefits in all places, and will not think or ponder about the places of existence. English version: At that time, the World Honored One thought thus: 『The Dharma that I have realized, this Dharma is profound, difficult to see and difficult to understand, like a speck of dust, imperceptible, beyond the realm of thought, an inconceivable path. I have no teacher, no skillful craftsman who could teach me to realize this Dharma. But sentient beings are attached to Alaya (what the Sui Dynasty called the place of attachment), delight in Alaya, dwell in Alaya, enjoy the place of attachment, and their minds are full of greed. This place is difficult to see, and that place is the twelve links of dependent origination. The twelve links of dependent origination, where existence arises, this place, all sentient beings cannot see, only the Buddha can know. Moreover, in all places, the path of doubt is difficult to abandon, all wrong paths are completely extinguished, and the places of attachment to desire are all free from desire, in the stillness of Nirvana. Even if I were to tell them these Dharmas now, those sentient beings who have not realized this Dharma would only make my efforts futile and my words wasted.』 At that time, after the World Honored One thought thus, for this matter, which he had never heard before, had not received from others, and no one had spoken of, but which he understood in his own mind, he spoke a verse: English version: 『I have labored to realize this Dharma, it should not be readily proclaimed, All beings are entangled by desire, delusion, anger, and the Dharma, Only by going against the flow with careful observation, can one see it like a speck of dust, It is difficult to know the delight of desire and attachment, because it is covered by the darkness of ignorance.』 English version: Because of this, after the Tathagata saw this profound matter, his mind desired to dwell in the Aranya, and did not want to speak of this Dharma to others. And there is a verse that says: English version: 『Seeing that sentient beings have heavy afflictions, the faults of wrong paths and wrong views are many, The Dharma of liberation is profound and difficult to understand, knowing this, I want to dwell in the Aranya.』

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。』

「爾時，娑婆世界之主大梵天王，在於梵宮，遙見世尊發如是心，知已即作如是思惟：『此世界中諸眾生等，多壞多失，今日如來、多陀阿伽度、阿羅呵、三藐三佛陀，既證如是無上法寶，獲成辦已，世間未知，而心忽然愿樂蘭若，不欲說法。』時梵天王，譬如壯士屈申臂頃，從大梵宮隱身來下，至世尊前，頂禮佛足，卻住一面，合掌向佛而白佛言：『善哉！世尊！今此世界一切眾生，無有歸依，善壞失盡；今者世尊，既得如是無上法寶真證，見已而心忽欲入阿蘭若，不樂說法。我今勸請無上世尊，為諸眾生，莫寂靜住，唯愿世尊！慈悲說法，愿修伽陀，憐愍說法。現今多有諸眾生輩，少於塵垢，諸根成熟，結使微薄，利根易化，不聞法故，自然損減。若當如來為說法要，使得證知世尊法相。』爾時，娑婆世界之主大梵天王，說是語已，復更以偈重請佛言：

「『世尊今在摩伽國，　　說于眾生雜種因， 先開甘露妙法門，　　然後次第清凈說。 如人不上須彌頂，　　豈能得見世界邊？ 大聖菩提道已成，　　速登法堂智眼照， 引導群盲令離苦，　　悲愍一切諸眾生， 世尊疾舍此樹間，　　遍世遊行廣濟度。 自得己利天人勝，　　諸苦盡已得清涼， 佛不增減諸善根，　　到于清凈法彼岸。 如來世間無有比，　　況欲勝上亦復無， 三界獨步稱世尊，　　修羅非是山王匹。 于苦世間作悲愍，　　仁今不可舍眾生， 具諸德力無畏人，　　唯尊能度諸含識。 眾生久來被毒箭，　　所謂天人等世間， 值遇世尊應拔除，　　愿為彼作歸依處。 諸天及人生生世，　　發心欲聽密法門， 彼愿世尊今已成，　　速說莫令彼等退。 世尊如我今得見，　　眾生若當是事知， 或他聞已及自聞，　　即來頂禮世尊足。 假令父母男女等，　　死已骨散發縱橫， 而不憂彼命終時，　　亦不回哭彼人輩。 彼等未知尊清凈，　　從兜率天來下生， 是故我今請世尊，　　多時失路今化取。 不聞正義無量劫，　　如羸瘦人得脂腴， 如干土地得水澆，　　唯愿世尊降法雨。 諸佛無有慳惜法，　　三世諸聖樂行檀， 過去諸佛入涅槃，　　無不說是正真法。 尊今亦是祁羅種，　　能度無量諸眾生， 共彼諸佛無有殊，　　教眾善法今時至

現代漢語譯本：當時，娑婆世界的主宰大梵天王，在梵天宮殿中，遙見世尊生起這樣的想法，知道后就思忖道：『這個世界上的眾生，大多敗壞墮落，如今如來、應供、正等覺，既然證得了如此無上的法寶，成就之後，世間卻不知道，而心中忽然喜歡寂靜之處，不願說法。』這時，梵天王，就像壯士屈伸手臂那樣迅速，從大梵宮隱身來到世尊面前，頂禮佛足，退到一旁站立，合掌向佛稟告說：『善哉！世尊！現在這個世界的一切眾生，沒有可以依靠的，都已敗壞失盡；如今世尊，既然得到了如此無上的法寶真諦，見到后卻忽然想進入寂靜之處，不樂意說法。我今天勸請無上的世尊，爲了眾生，不要保持寂靜，只願世尊！慈悲說法，愿修伽陀，憐憫說法。現在有很多眾生，少有塵垢，諸根成熟，煩惱微薄，根性銳利容易教化，因為沒有聽聞佛法，自然會衰減。如果如來為他們宣說佛法要義，就能讓他們證知世尊的法相。』當時，娑婆世界的主宰大梵天王，說完這些話后，又用偈頌再次勸請佛說： 『世尊現在在摩伽陀國，為眾生宣說各種因緣，先開啟甘露妙法之門，然後次第清凈地宣說。如同人不上須彌山頂，怎麼能看到世界的邊際？大聖菩提道已經成就，請速速登上法堂，用智慧之眼照耀，引導盲目的眾生脫離痛苦，悲憫一切眾生。世尊請儘快離開這樹下，遍佈世間廣度眾生。自己得到利益，勝過天人，諸苦已經消除，得到清涼，佛不增減諸善根，到達清凈的法彼岸。如來在世間無與倫比，更不用說想要勝過，也是沒有的，三界獨步，被稱為世尊，修羅不是山王的對手。在充滿痛苦的世間生起悲憫，您現在不可以捨棄眾生，具備各種德行力量無所畏懼的人，只有您能度化一切有情。眾生長久以來被毒箭所傷，所謂天人等世間，遇到世尊應該拔除，愿為他們做歸依之處。諸天和人，生生世世，發心想要聽聞秘密的法門，他們的願望世尊現在已經成就，請儘快宣說，不要讓他們退失。世尊如我今天得見，眾生如果知道這件事，或者他人聽聞以及自己聽聞，就會來頂禮世尊的足。即使父母男女等，死後骨頭散落頭髮散亂，也不憂慮他們臨終之時，也不為他們哭泣。他們不知道您的清凈，從兜率天降生，所以今天我勸請世尊，他們迷失道路很久了，現在請您教化他們。沒有聽聞正義無量劫，如同瘦弱的人得到脂肪，如同乾旱的土地得到澆灌，只願世尊降下法雨。諸佛沒有吝惜佛法，三世諸聖都樂於行佈施，過去諸佛入涅槃，沒有不宣說這正法的。您現在也是祁羅種姓，能夠度化無量眾生，和那些諸佛沒有差別，教導眾生善法的時機已經到了。』

English version: At that time, the Great Brahma King, the lord of the Saha world, in his Brahma palace, remotely saw that the World Honored One had such a thought. Knowing this, he pondered: 『The beings in this world are mostly corrupt and lost. Today, the Tathagata, Arhat, Samyak-sambuddha, having attained such supreme Dharma treasure, and having accomplished it, the world does not know, and his mind suddenly desires the quietude of the wilderness, not wishing to preach the Dharma.』 Then, the Brahma King, as quickly as a strong man extends and retracts his arm, concealed himself from the Great Brahma Palace and descended to the presence of the World Honored One. He bowed at the Buddha's feet, stepped back to one side, and with his palms joined, addressed the Buddha, saying: 『Excellent, World Honored One! Now, all beings in this world have no refuge, and are utterly ruined and lost. Now that the World Honored One has attained such supreme Dharma treasure, having seen it, his mind suddenly desires to enter the wilderness, not wishing to preach the Dharma. I now beseech the supreme World Honored One, for the sake of all beings, not to remain silent. I pray that the World Honored One, with compassion, will preach the Dharma, and with compassion, will speak the Gatha. Now there are many beings who have little defilement, whose faculties are mature, whose afflictions are slight, whose roots are sharp and easily transformed. Because they have not heard the Dharma, they will naturally decline. If the Tathagata were to preach the essence of the Dharma, it would enable them to realize the Dharma-nature of the World Honored One.』 At that time, the Great Brahma King, the lord of the Saha world, having spoken these words, again beseeched the Buddha with a verse: 『World Honored One, now in the land of Magadha, you speak of various causes for beings. First, open the gate of the sweet dew of the wonderful Dharma, and then, in order, speak purely. Just as a person who does not ascend the summit of Mount Sumeru, how can they see the edge of the world? The Great Sage's path to Bodhi is already accomplished. Quickly ascend the Dharma hall, and with the eye of wisdom, illuminate, guide the blind masses to leave suffering, and have compassion for all beings. World Honored One, quickly leave this tree, and spread throughout the world to widely deliver beings. Having attained self-benefit, surpassing gods and humans, all suffering has ceased, and coolness has been attained. The Buddha does not increase or decrease good roots, having reached the other shore of the pure Dharma. The Tathagata is incomparable in the world, let alone wanting to surpass, it is also impossible. Unique in the three realms, called the World Honored One, the Asura is not a match for the mountain king. In this world of suffering, have compassion. You cannot abandon beings now. A person with all virtues and powers, fearless, only you can deliver all sentient beings. Beings have long been wounded by poisoned arrows, the so-called gods, humans, and the world. Encountering the World Honored One, they should be removed. May you be their refuge. Gods and humans, in life after life, have aspired to hear the secret Dharma gate. Their wish, the World Honored One, has now been fulfilled. Quickly preach, do not let them retreat. World Honored One, as I have seen you today, if beings were to know this, or if others were to hear it, and they themselves were to hear it, they would come to bow at the feet of the World Honored One. Even if parents, sons, and daughters, after death, their bones are scattered and their hair is disheveled, they would not worry about their passing, nor would they weep for them. They do not know your purity, having descended from the Tushita Heaven. Therefore, I now beseech the World Honored One, they have been lost for a long time, now please transform them. Having not heard the true meaning for countless eons, like a weak and thin person obtaining fat, like dry land receiving water, I only wish the World Honored One would send down the rain of Dharma. The Buddhas do not hoard the Dharma, the sages of the three times are happy to practice giving. The Buddhas of the past entered Nirvana, and none did not preach this true Dharma. You are now also of the Kila lineage, able to deliver countless beings, and are no different from those Buddhas. The time to teach beings the good Dharma has now arrived.』

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。 開諸眾生清凈眼，　　普令得見正道途， 入于邪見荊棘林，　　應示純直離險逕， 乘此路已得甘露。　　世尊眾瞽欲墮坑， 餘人濟拔悉不能，　　大險引導世尊是， 又能方便教發意，　　今時已至愿莫辭。 共聖多劫不可期，　　猶如優曇花難值， 諸佛出世既難遇，　　今日忽遭大導師。 仁于精進力無邊，　　身體莊嚴眾相具， 未說無有發心者，　　金口終不出異言。 三世成就是事來，　　所以今日自度訖， 度他須起精進力，　　真實言誓宜及時。 世尊滅闇然諸明，　　佛大法幢愿速豎， 時至妙言說正法，　　師子吼如天鼓鳴。 我請如來置法船，　　來世得導無量眾， 世尊已渡煩惱海，　　眾生沒溺須出之。 譬如人得伏藏財，　　持以富他不獨用， 世尊得法無盡藏，　　愿為眾生分別宣。』

「爾時，世尊聞梵天王勸請偈已，為眾生故，起慈悲心，以佛眼觀一切諸世。佛眼觀已，見諸眾生，生於世間，增長世間，或有利根或有鈍根。諸眾生等，或以成就易證於道，或有眾生，見未來世一切過患，心生恐怖而不放逸，或當來世，亦可得道。譬如或有青優缽池，波頭摩池，拘物頭池，分陀利池，其內所有一切諸花，或優缽羅，及波頭摩，並拘物頭，分陀利等，已從地生而未出水，在於其間沒而未現，應須養育，四大和合，然後出水；或有優缽、分陀利等，從池涌出共水齊平；或優缽羅、分陀利等，出水開敷，而不著水。如是如是，世尊佛眼觀諸世間一切眾生，生於世間，增長世間，或有利根，或有鈍根，或有易化，或易得道。如是知已，向梵天王而說偈言：

「『大梵天王善諦聽，　　我今欲開甘露門， 若有聽者歡喜來，　　至心聽我說法味。』

「爾時梵天聞此偈已，作是思惟：『如來世尊，當說此法，修伽陀當欲說此法。世尊憐愍，為我受請，欲說法故。』以是因緣，心生歡喜，踴躍充遍，不能自勝。頂禮佛足，圍繞三匝，在於佛邊，沒身不現。

「爾時，世尊作如是念：『我今于先初說法處，誰能不違，一如我意，知我法體，而證知已，不惱於我？』

「爾時世尊作如是念：『其優陀羅迦羅摩子，心應巧智，辨了聰明，長夜成就，其心雖復少有塵垢，諸使結薄，根熟智利

現代漢語譯本 開啟所有眾生清凈的眼睛，普遍讓他們能夠看見正道的方向。 如果他們陷入邪見的荊棘叢林，就應該指示他們純正筆直、遠離危險的小路。 沿著這條路走就能得到甘露。世尊啊，眾生如同盲人將要墜入深坑， 其他人想要救拔卻都無能為力，只有您，世尊，才能引導他們脫離大險。 您又能方便教導，啓發他們的心意，現在時機已到，希望您不要推辭。 與聖者相遇，多劫都難以期盼，就像優曇花一樣難以值遇。 諸佛出世已經很難遇到，今天竟然忽然遇到了偉大的導師。 您的精進力量無邊無際，身體莊嚴，具足各種殊勝的相貌。 在您未說法之前，沒有誰能發起道心，您的金口最終不會說出虛妄之言。 三世的成就都是爲了今天，所以您今天自己度脫之後， 度化他人必須發起精進的力量，真實不虛的誓言應該及時兌現。 世尊您能熄滅黑暗，點燃光明，愿佛法的大旗能夠迅速豎立起來。 時機已到，請您說出微妙的真理，宣講正法，發出如獅子吼般的天鼓之聲。 我懇請如來您設定法船，來世能夠引導無量的眾生。 世尊您已經渡過煩惱的海洋，眾生正在沉溺其中，需要您把他們救出來。 譬如有人得到了埋藏的寶藏，會拿出來讓別人富裕，而不是獨自享用。 世尊您得到了無盡的法寶，希望您能為眾生分別宣說。 當時，世尊聽了梵天王的勸請偈后，爲了眾生的緣故，生起了慈悲之心，用佛眼觀察一切世間。 佛眼觀察后，看到眾生生於世間，在世間成長，有的根器銳利，有的根器遲鈍。 這些眾生中，有的容易成就，容易證得道果，有的眾生，看到未來世的一切過患，心中生起恐懼而不放逸，或者在未來世，也可以得道。 譬如有的青蓮花池、紅蓮花池、白蓮花池、分陀利花池，其中所有的花，或者青蓮花、紅蓮花、白蓮花、分陀利花等，已經從地裡生長出來，但還沒有出水，還在水下沒有顯現，需要養育，四大和合，然後才能出水； 有的青蓮花、分陀利花等，從池中涌出，與水面齊平；有的青蓮花、分陀利花等，出水后開放，而不沾染水。 世尊也是這樣，用佛眼觀察世間一切眾生，生於世間，在世間成長，有的根器銳利，有的根器遲鈍，有的容易教化，有的容易得道。 這樣瞭解之後，世尊對梵天王說了偈語： 『大梵天王，請仔細聽，我現在要開啟甘露之門， 如果有願意聽的人，就歡喜地來，至誠地聽我宣說佛法的滋味。』 當時，梵天聽到這個偈語后，這樣思惟：『如來世尊，將要宣說此法，善逝將要宣說此法。世尊憐憫我，接受了我的請求，想要說法。』 因為這個緣故，心中生起歡喜，踴躍充滿全身，不能自已。頂禮佛足，圍繞三圈，在佛的身邊，隱身不見。 當時，世尊這樣想：『我現在最初說法的地方，誰能夠不違揹我的心意，完全瞭解我的法體，並且證悟之後，不會惱亂我呢？』 當時，世尊這樣想：『優陀羅迦羅摩子的心應該巧妙而有智慧，辨別能力聰明，長久以來成就了修行，他的心中雖然還有少許塵垢，但煩惱的束縛很薄弱，根基成熟，智慧銳利。

English version Open the pure eyes of all living beings, and universally enable them to see the path of righteousness. If they have entered the thorny forest of wrong views, they should be shown the pure, straight path that is far from danger. By following this path, one can obtain the nectar of immortality. World Honored One, beings are like the blind about to fall into a pit, Others want to rescue them but are powerless, only you, World Honored One, can guide them away from great danger. You can also skillfully teach and inspire their minds. Now is the time, I hope you will not decline. Meeting a sage is difficult to expect even in many eons, like the udumbara flower, it is rare to encounter. The appearance of Buddhas in the world is already difficult to meet, but today we have suddenly encountered a great teacher. Your power of diligence is boundless, your body is adorned with all kinds of auspicious marks. Before you speak the Dharma, no one can generate the aspiration for enlightenment. Your golden mouth will never utter false words. The achievements of the three times are all for today, so after you have liberated yourself today, To liberate others, you must generate the power of diligence. The true and unwavering vow should be fulfilled in time. World Honored One, you can extinguish darkness and ignite light. May the great banner of the Buddha's Dharma be quickly raised. The time has come, please speak the subtle truth, proclaim the righteous Dharma, and roar like a lion, like the sound of heavenly drums. I implore the Tathagata to set up the Dharma boat, so that in the future, you can guide countless beings. World Honored One, you have already crossed the ocean of afflictions. Beings are drowning in it and need you to pull them out. It is like a person who finds a hidden treasure, who will use it to enrich others, not keep it for themselves. World Honored One, you have obtained the inexhaustible treasure of the Dharma, I hope you can explain it to all beings. At that time, after hearing the Brahma King's verses of entreaty, the World Honored One, for the sake of all beings, generated a compassionate heart and observed all the worlds with the Buddha's eye. After observing with the Buddha's eye, he saw that beings are born into the world, grow in the world, some with sharp faculties, and some with dull faculties. Among these beings, some are easy to achieve and easily attain the path, and some beings, seeing all the faults of the future world, generate fear in their hearts and do not become lax, or in the future world, they can also attain the path. For example, there are blue lotus ponds, red lotus ponds, white lotus ponds, and pundarika lotus ponds. All the flowers within them, such as blue lotuses, red lotuses, white lotuses, and pundarika lotuses, have already grown from the ground but have not yet emerged from the water, still submerged and not yet visible. They need to be nurtured, with the four elements in harmony, and then they can emerge from the water; Some blue lotuses, pundarika lotuses, etc., emerge from the pond, level with the surface of the water; some blue lotuses, pundarika lotuses, etc., emerge from the water and bloom, without being stained by the water. The World Honored One is also like this, using the Buddha's eye to observe all beings in the world, born into the world, growing in the world, some with sharp faculties, some with dull faculties, some easy to teach, and some easy to attain the path. Having understood this, the World Honored One spoke verses to the Brahma King: 'Great Brahma King, please listen carefully, I am now about to open the gate of nectar, If there are those who are willing to listen, come joyfully and sincerely listen to me explain the taste of the Buddha's Dharma.' At that time, after hearing this verse, Brahma thought: 'The Tathagata, the World Honored One, is about to proclaim this Dharma, the Sugata is about to proclaim this Dharma. The World Honored One has compassion for me, has accepted my request, and wants to speak the Dharma.' Because of this reason, his heart generated joy, leaping and filling his whole body, unable to control himself. He bowed at the Buddha's feet, circled him three times, and then disappeared from the Buddha's side. At that time, the World Honored One thought: 'Now, in the place where I first speak the Dharma, who can not go against my will, fully understand my Dharma body, and after realizing it, not disturb me?' At that time, the World Honored One thought: 'The mind of Udraka Ramaputra should be skillful and wise, with discerning intelligence, having achieved cultivation for a long time. Although there is still a little dust in his mind, the bonds of afflictions are weak, his roots are mature, and his wisdom is sharp.'

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。我今應當于優陀羅迦羅摩子對於其前，先為說法，我所說法，彼能速疾，證知我法。』

「世尊如是思惟念已，時有一天在於空中，隱身不現，來向佛所，而出聲言：『迦羅摩子，其命終來已經七日。』

「世尊更復內心智見優陀摩子，實命終來已經七日。

「世尊復念：『優陀摩子，命終已后當生何處？』而世尊心復生智見，優陀摩子命終生於非非想天。

「爾時世尊復如是念：『非非想天壽命幾許？有邊際不？』是時世尊心生智見，非非想天壽命，八萬四千大劫。

「爾時，世尊復如是念：『優陀摩子，生非非想，彼壽終后，復生何處？』

「爾時世尊心生智見，知優陀羅迦羅摩子，今在非想。彼處命終，后還墮落生於此處，受飛貍身。而彼既得飛貍身已，若有眾生，生於水中，或居陸地，或空飛行，常當殺害於彼生命。或復共彼諸眾生等，行於欲事，報盡於後，飢餓而死。

「爾時，世尊復心思惟：『其優陀羅迦羅摩子，舍飛貍已，復受何生？』

「爾時，世尊心生智見，知優陀羅迦羅摩子，從飛貍身命終已后，生於地獄。

「爾時，世尊心復如是思惟念言：『嗚呼嗚呼！汝優陀羅迦羅摩子，空然受身，失於大利，不得人間妙好善報。而優陀羅迦羅摩子，不得聞我如是善法。若優陀羅迦羅摩子，得聞如是諸善法者，即應速得證於此法。』

「爾時，世尊復如是念：『我今為誰初說此法？我說法時，不違我法，不煩惱我，而能速疾證於我法？』

「爾時，世尊內心如是思惟，而知其阿羅邏迦羅摩種，極巧智慧，聰明細心，長夜成就，雖少有垢，結薄利根。『我今應當詣于彼間阿羅邏迦羅摩種邊，初說此法，彼若得聞我所說法，其必速疾應當證知。』

「世尊如是思惟念已，時有一天，隱身不現，往世尊所，而出聲言：『彼阿羅邏迦羅種姓，昨日命終。』

「爾時世尊心生智見，知阿羅邏迦羅種姓，昨日命終。

「爾時世尊復如是念：『阿羅邏種，從此命終，受何處生？』

「爾時世尊內心生智，知阿羅邏此處命終，生不用處。

「爾時世尊復如是念：『不用處天，壽命多少？有于限量邊際以不？』

「爾時世尊內心智見，知不用處壽命有邊，六萬三千大劫壽命

現代漢語譯本 『我今天應該先去優陀羅迦羅摩子那裡為他說法，我所說的法，他能很快地領悟並證得。』 『世尊這樣思索之後，這時有一天神在空中隱身不現，來到佛陀所在之處，發出聲音說：『迦羅摩子，他已經去世七天了。』 世尊再次用內心智慧觀察優陀摩子，確實已經去世七天了。 世尊又想：『優陀摩子，去世之後會投生到哪裡呢？』世尊心中又生起智慧，知道優陀摩子去世后投生到了非非想天。 這時，世尊又這樣想：『非非想天的壽命有多長？有盡頭嗎？』這時世尊心中生起智慧，知道非非想天的壽命是八萬四千大劫。 這時，世尊又這樣想：『優陀摩子，投生到非非想天，他壽命結束后，又會投生到哪裡呢？』 這時世尊心中生起智慧，知道優陀羅迦羅摩子現在在非想天。他在那裡壽命結束后，還會墮落到這裡，投生為飛貍。而他得到飛貍的身體后，如果遇到水中、陸地或空中飛行的眾生，就會經常殺害它們的生命。或者和那些眾生一起行淫慾之事，報應結束后，會飢餓而死。 這時，世尊又思索：『優陀羅迦羅摩子，捨棄飛貍的身體后，又會投生到哪裡呢？』 這時，世尊心中生起智慧，知道優陀羅迦羅摩子，從飛貍身死後，會投生到地獄。 這時，世尊心中又這樣思索：『唉！唉！你優陀羅迦羅摩子，白白地受了人身，失去了大利益，沒有得到人間的妙好善報。而優陀羅迦羅摩子，沒有聽到我所說的這些善法。如果優陀羅迦羅摩子，能夠聽到這些善法，就應該很快地證得此法。』 這時，世尊又這樣想：『我現在應該為誰先說此法呢？我說法時，不會違揹我的法，不會使我煩惱，而且能夠很快地證得我的法？』 這時，世尊內心這樣思索，知道阿羅邏迦羅摩種，極其巧妙智慧，聰明細心，長期修行，雖然有些許污垢，但根基銳利。『我現在應該去阿羅邏迦羅摩種那裡，先說此法，他如果聽到我所說的法，必定能夠很快地領悟。』 世尊這樣思索之後，這時有一天神，隱身不現，來到世尊所在之處，發出聲音說：『那位阿羅邏迦羅摩種，昨天已經去世了。』 這時世尊心中生起智慧，知道阿羅邏迦羅摩種，昨天已經去世了。 這時世尊又這樣想：『阿羅邏種，從這裡去世后，會投生到哪裡呢？』 這時世尊內心生起智慧，知道阿羅邏從這裡去世后，投生到了不用處天。 這時世尊又這樣想：『不用處天的壽命有多長？有盡頭嗎？』 這時世尊內心生起智慧，知道不用處天的壽命有盡頭，是六萬三千大劫。

English version 'I should now go to Udraka Ramaputra and preach the Dharma to him first. The Dharma I preach, he will be able to quickly understand and realize.' After the World-Honored One had thought this, a deva in the sky, invisible, came to where the Buddha was and spoke, saying, 'Kalamaputra, he has been dead for seven days.' The World-Honored One again used his inner wisdom to see that Udraka had indeed been dead for seven days. The World-Honored One then thought, 'Where will Udraka be reborn after his death?' And the World-Honored One's mind arose with wisdom, knowing that Udraka had been reborn in the Realm of Neither Perception Nor Non-Perception. At that time, the World-Honored One again thought, 'How long is the lifespan of the Realm of Neither Perception Nor Non-Perception? Is there an end to it?' At that time, the World-Honored One's mind arose with wisdom, knowing that the lifespan of the Realm of Neither Perception Nor Non-Perception is eighty-four thousand great kalpas. At that time, the World-Honored One again thought, 'Udraka, having been born in the Realm of Neither Perception Nor Non-Perception, where will he be reborn after his lifespan ends?' At that time, the World-Honored One's mind arose with wisdom, knowing that Udraka Ramaputra is now in the Realm of Neither Perception Nor Non-Perception. When his lifespan there ends, he will fall back down here and be reborn as a flying fox. And after he has obtained the body of a flying fox, if he encounters beings in the water, on land, or flying in the air, he will constantly kill their lives. Or he will engage in sexual acts with those beings, and after the retribution is exhausted, he will die of hunger. At that time, the World-Honored One again pondered, 'Where will Udraka Ramaputra be reborn after abandoning the body of a flying fox?' At that time, the World-Honored One's mind arose with wisdom, knowing that Udraka Ramaputra, after dying from the body of a flying fox, will be reborn in hell. At that time, the World-Honored One's mind again thought, 'Alas, alas! You, Udraka Ramaputra, have received a human body in vain, lost great benefit, and have not obtained the wonderful good rewards of the human realm. And Udraka Ramaputra has not heard these good teachings of mine. If Udraka Ramaputra could hear these good teachings, he should quickly realize this Dharma.' At that time, the World-Honored One again thought, 'To whom should I first preach this Dharma? When I preach the Dharma, who will not contradict my Dharma, not trouble me, and be able to quickly realize my Dharma?' At that time, the World-Honored One thought in this way, and knew that Arada Kalama was extremely skillful in wisdom, intelligent and meticulous, had cultivated for a long time, and although he had some defilements, his roots were sharp. 'I should now go to Arada Kalama and preach this Dharma first. If he hears the Dharma I preach, he will surely be able to quickly understand it.' After the World-Honored One had thought this, a deva, invisible, came to where the World-Honored One was and spoke, saying, 'That Arada Kalama has died yesterday.' At that time, the World-Honored One's mind arose with wisdom, knowing that Arada Kalama had died yesterday. At that time, the World-Honored One again thought, 'Where will Arada be reborn after dying from here?' At that time, the World-Honored One's mind arose with wisdom, knowing that Arada, after dying from here, had been reborn in the Realm of Nothingness. At that time, the World-Honored One again thought, 'How long is the lifespan of the Realm of Nothingness? Is there an end to it?' At that time, the World-Honored One's mind arose with wisdom, knowing that the lifespan of the Realm of Nothingness has an end, which is sixty-three thousand great kalpas.

---

。

「爾時世尊復如是念：『其阿羅邏不用處天命終已后，復何處生？』

「爾時世尊內心智見，知阿羅邏從不用處命終已后，還墮於此，處在邊地不識法處，當得作王。

「爾時世尊復如是念：『其阿羅邏從無識法邊地之王，命終已后，復受何生？』

「爾時世尊內心智見，知阿羅邏從邊地王，其命終后，墮大地獄。

「爾時世尊如是思惟：『嗚呼嗚呼！汝阿羅邏迦羅種姓，空受人身，大有所失，不得善利，而不聞我如是妙法；若彼得聞我是法者，即應速疾得證此法。』

佛本行集經轉妙法輪品第三十七上

「爾時世尊作是思惟：『諸世間中，有何眾生，身口清凈，少塵少垢，諸結使薄，根熟利智，而我今初說法之時，不惱於我，而能速疾證知我法，不妨廢我轉於法輪？』

「爾時世尊如是思惟：『有五仙人，彼五仙者，昔日與我大有利益，我在苦行，承事於我。彼等五仙，並皆清凈，少垢少塵，薄使利智，彼等堪能受我最初轉於法輪所說妙法，應不違我。我今應詣彼五仙邊，初為說法。』

「爾時，世尊復如是念：『彼等五仙，今在何處？』是時世尊，以凈天眼過於人眼，觀彼五仙，今日在彼波羅㮈城鹿野苑內，經歷遊行。

「爾時，世尊從菩提樹隨多少時住已，漸向波羅㮈國。而有偈言：

「『世尊欲說羅摩子，　　發心觀察其所生， 知今命終在於天，　　心念五仙欲至彼。』

「爾時，魔王波旬見佛欲舍於此菩提樹起，心生苦惱，速詣佛所，到佛所已，而白佛言：『善哉！世尊！唯愿世尊！莫離此處，安坐莫移，世尊在此，隨意所行。』

「爾時，世尊告波旬言：『魔王波旬！汝無慚愧，不知羞恥，汝于先時，欲惱亂我，我于爾時，具有貪慾瞋恚癡等一切未盡，汝來不能惱亂於我。況復今日，我已證得無上至真平等覺道，一切邪徑盡皆舍離，得正解脫？』

「爾時，世尊從道樹下起已，安庠漸漸行到旃陀羅村(隋言嚴熾)；從旃陀羅，安庠行至純(之詢反)陀私洟(他梨反)羅聚落(隋言無角堆)中。于其路上，見有一乞婆羅門，名優波伽摩(隋言來事)，兩逆相逢，彼見佛已，即白佛言：『仁者瞿曇！身體面板，快好清凈，無有垢膩。仁者！面貌圓極莊嚴，諸根寂定

現代漢語譯本：當時，世尊又這樣想：『阿羅邏死後，不再生於無想天，會轉生到哪裡呢？』 現代漢語譯本：當時，世尊以內心智慧觀察，知道阿羅邏從無想天死後，又墮落到這個世界，處在邊遠地區，不瞭解佛法，將會成為國王。 現代漢語譯本：當時，世尊又這樣想：『阿羅邏從不瞭解佛法的邊地國王死後，又會轉生到哪裡呢？』 現代漢語譯本：當時，世尊以內心智慧觀察，知道阿羅邏從邊地國王死後，會墮入大地獄。 現代漢語譯本：當時，世尊這樣思惟：『唉！唉！你阿羅邏迦羅種姓，白白地受了人身，損失太大了，沒有得到好處，也沒有聽到我所說的如此微妙的佛法；如果他能聽到我的佛法，就應該很快地證得此法。』 現代漢語譯本：當時，世尊這樣思惟：『在世間中，有什麼眾生，身口清凈，少有塵垢，煩惱輕微，根基成熟，智慧銳利，在我初次說法的時候，不會擾亂我，而且能夠很快地理解我的佛法，不妨礙我轉動法輪呢？』 現代漢語譯本：當時，世尊這樣思惟：『有五位仙人，這五位仙人，過去對我很有幫助，我在苦行的時候，他們侍奉我。這五位仙人，都清凈，少有塵垢，煩惱輕微，智慧銳利，他們能夠接受我最初轉法輪所說的微妙佛法，應該不會違揹我。我現在應該去這五位仙人那裡，最初為他們說法。』 現代漢語譯本：當時，世尊又這樣想：『這五位仙人，現在在哪裡呢？』這時，世尊用清凈的天眼，超越了人眼，觀察這五位仙人，今天在波羅奈城的鹿野苑內，正在經歷**。 現代漢語譯本：當時，世尊從菩提樹下住了不多時，漸漸地向波羅奈國走去。有偈語說： 現代漢語譯本：『世尊想要說羅摩子的事，發心觀察他轉生的地方，知道他現在死後在天上，心中想著五位仙人想要去他們那裡。』 現代漢語譯本：當時，魔王波旬看見佛要離開菩提樹，心中感到苦惱，迅速來到佛的面前，到了佛那裡后，對佛說：『善哉！世尊！希望世尊！不要離開這裡，安坐不要移動，世尊在這裡，可以隨意行動。』 現代漢語譯本：當時，世尊告訴波旬說：『魔王波旬！你沒有慚愧，不知羞恥，你先前想要擾亂我，我那時，貪慾、瞋恚、愚癡等一切煩惱還沒有斷盡，你來都不能擾亂我。更何況今天，我已經證得了無上至真平等覺道，一切邪路都已捨棄，得到了真正的解脫？』 現代漢語譯本：當時，世尊從道樹下起身，安詳地慢慢走到旃陀羅村（隋朝時稱為嚴熾）；從旃陀羅，安詳地走到純陀私洟羅聚落（隋朝時稱為無角堆）。在路上，見到一位乞討的婆羅門，名叫優波伽摩（隋朝時稱為來事），兩人相遇，他見到佛后，就對佛說：『仁者瞿曇！你的身體面板，美好清凈，沒有污垢。仁者！你的面貌圓滿莊嚴，諸根寂靜』

English version: At that time, the World Honored One again thought: 'Where will Arada, having passed away from the Realm of Neither Perception nor Non-Perception, be reborn?' English version: At that time, the World Honored One, with his inner wisdom, knew that Arada, having passed away from the Realm of Neither Perception nor Non-Perception, had fallen back into this world, dwelling in a remote land, not knowing the Dharma, and would become a king. English version: At that time, the World Honored One again thought: 'Where will Arada, having passed away from being a king in a remote land who does not know the Dharma, be reborn?' English version: At that time, the World Honored One, with his inner wisdom, knew that Arada, having passed away from being a king in a remote land, would fall into the great hell. English version: At that time, the World Honored One thought: 'Alas, alas! You, Arada Kalama, have received a human body in vain, have suffered a great loss, have not obtained any benefit, and have not heard my wonderful Dharma; if he had heard my Dharma, he would have quickly attained this Dharma.' English version: At that time, the World Honored One thought: 'Among the beings in the world, who is pure in body and speech, with little dust and defilement, with thin fetters, with mature roots and sharp wisdom, who, when I first preach the Dharma, will not disturb me, and will be able to quickly understand my Dharma, and not hinder me from turning the Dharma wheel?' English version: At that time, the World Honored One thought: 'There are five ascetics, these five ascetics, in the past, were of great benefit to me, when I was practicing asceticism, they served me. These five ascetics are all pure, with little defilement and dust, with thin fetters and sharp wisdom, they are capable of receiving the wonderful Dharma spoken by me when I first turn the Dharma wheel, and should not oppose me. I should now go to these five ascetics, and first preach the Dharma to them.' English version: At that time, the World Honored One again thought: 'Where are these five ascetics now?' At this time, the World Honored One, with his pure heavenly eye, surpassing human eyes, observed these five ascetics, and saw that they were in the Deer Park of Varanasi, experiencing **. English version: At that time, the World Honored One, having stayed under the Bodhi tree for a short time, gradually went towards the country of Varanasi. There is a verse that says: English version: 'The World Honored One wanted to speak of the son of Rama, and resolved to observe where he was reborn, knowing that he had passed away and was in heaven, and thinking of the five ascetics, he wanted to go to them.' English version: At that time, Mara, the king of demons, seeing that the Buddha was about to leave the Bodhi tree, felt distressed, and quickly went to the Buddha, and having arrived at the Buddha, said to the Buddha: 'Excellent! World Honored One! May the World Honored One not leave this place, sit still and do not move, the World Honored One can act as he pleases here.' English version: At that time, the World Honored One said to Mara: 'Mara, you are shameless, you do not know shame, you wanted to disturb me before, at that time, my greed, anger, and ignorance, and all other afflictions were not yet exhausted, and you could not disturb me. How much more so today, I have already attained the unsurpassed, true, and equal enlightenment, all evil paths have been abandoned, and I have obtained true liberation?' English version: At that time, the World Honored One arose from under the Bodhi tree, and slowly walked to the village of Chandala (called Yan Chi in the Sui Dynasty); from Chandala, he slowly walked to the settlement of Chunda Sithi (called Wu Jiao Dui in the Sui Dynasty). On the road, he saw a begging Brahmin, named Upagava (called Lai Shi in the Sui Dynasty), the two met, and when he saw the Buddha, he said to the Buddha: 'Reverend Gautama! Your body and skin are beautiful and pure, without any defilement. Reverend! Your face is perfectly round and dignified, and your senses are tranquil.'

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。仁者瞿曇！師為是誰？從誰出家？意喜所樂，是于誰法？』爾時，世尊隨行隨說，以於此偈，答彼乞索婆羅門言：

「『我已降伏諸世間，　　成就具足種種智， 于諸法中不染著，　　永脫一切愛網羅， 能為他說諸神通，　　是故名為一切智。 我今堪受世間供，　　自在得成無上尊， 一切天人世界中，　　唯我能降諸魔眾。 我無有師內自覺，　　世間更無與等雙， 天人中唯我獨尊，　　身心清凈得解脫。 一切通處皆通達，　　所可證處已證知， 可安之處已得安，　　故稱我為世尊上。 猶如分陀利在水，　　雖復處在於水中， 而不為水之所沾。　　我在世間亦復爾， 不為一切世所污，　　是故稱我為佛陀。』

「爾時，優波伽摩婆羅門復白佛言：『長老瞿曇！今欲何去？』世尊報彼婆羅門言：『我今欲向波羅㮈國。』彼婆羅門復問佛言：『長老瞿曇！仁者至彼欲作何事？』世尊更復以偈答彼優波伽摩婆羅門言：

「『我今欲轉妙法輪，　　故至於彼波羅捺， 幽瞑眾生悉令曉，　　擊敞甘露鼓之門。』

「爾時，優波伽摩婆羅門復白佛言：『如我意見，長老瞿曇！自稱身得阿羅漢者，伏諸煩惱，其義云何？』世尊復更以偈重答于彼優波伽摩婆羅門言：

「『應當知我伏諸怨，　　永盡一切諸有漏， 世間諸惡法皆滅，　　故我稱為真正尊。』

「『何怪得利自養育，　　不能增長利益他， 見眾幽瞑不慈悲，　　得道勝他共分用。 自度彼岸睹沒溺，　　若不能拔非善人， 自得地藏見貧窮，　　而不施他是非智。 手自執持甘露藥，　　見有病人不與治， 可畏曠野得路行，　　睹彼迷人應教示。 如大闇燈作光明，　　明盛不著在我心， 佛亦如是作法光，　　於此因緣亦不著。』

「爾時，優波伽摩乞婆羅門口唱言謂：『長老瞿曇！』以手拍髀，下道避佛，向東而行。

「爾時，彼處有一天神，往昔舊與優波伽摩婆羅門身曾為親舊，天神欲為優波伽摩乞婆羅門作利益故、作安樂故、于無畏處得解脫故，以偈告彼優波伽摩婆羅門言：

「『今值無上天人師，　　不識世尊至真覺， 邪見赤體欲何去，　　汝當受苦未期央。 若逢如是調御師，　　舍之不發供養者， 手足與汝何功德，　　應當於此生信心

現代漢語譯本：『尊敬的瞿曇！你的老師是誰？你跟隨誰出家？你內心喜悅和追求的是誰的教法？』當時，世尊一邊行走一邊說法，用這首偈語回答那位乞食的婆羅門： 『我已經降伏了世間的一切，成就了種種圓滿的智慧，對於一切法都不執著，永遠脫離了一切愛慾的束縛，能夠為他人宣說神通，因此被稱為一切智者。 我如今堪受世間的供養，自在地成就了無上的尊位，在一切天人和世界中，只有我能夠降伏一切魔眾。 我沒有老師，是自己覺悟的，世間再也沒有能與我相提並論的，在天人之中我最為尊貴，身心清凈得到了解脫。 一切通達之處我都通達了，所有可以證悟的地方我都證悟了，可以安住的地方我已經安住了，所以稱我為世尊之上。 就像蓮花生長在水中，雖然身處水中，卻不被水沾染。我身處世間也是如此，不被世間的一切所污染，所以稱我為佛陀。』 當時，優波伽摩婆羅門又問佛說：『長老瞿曇！你現在想去哪裡？』世尊回答那位婆羅門說：『我現在想去波羅奈國。』那位婆羅門又問佛說：『長老瞿曇！你到那裡想做什麼？』世尊又用偈語回答那位優波伽摩婆羅門說： 『我如今想轉動微妙的法輪，所以才到波羅奈去，讓幽暗的眾生都能夠明白，開啟甘露之門的鼓聲。』 當時，優波伽摩婆羅門又對佛說：『依我看來，長老瞿曇！你自稱已經證得阿羅漢果位，降伏了一切煩惱，這是什麼意思呢？』世尊又用偈語回答那位優波伽摩婆羅門說： 『你應該知道我已經降伏了一切怨敵，永遠斷盡了一切有漏的煩惱，世間一切惡法都已滅盡，所以我被稱為真正的尊者。』 『為什麼奇怪自己得到利益而自己享用，卻不能增長利益他人呢？看見眾生在幽暗中卻不慈悲，自己得道卻不與他人分享。 自己渡過彼岸卻看見他人溺水，如果不能救拔就不是善人，自己得到寶藏卻看見他人貧窮，而不施捨就不是智者。 自己手裡拿著甘露妙藥，看見病人卻不給他們治療，在可怕的曠野中找到道路，看見迷路的人應該教導他們。 就像黑暗中的燈火發出光明，光明盛大卻不執著於我心，佛也是這樣發出法光，對於這個因緣也不執著。』 當時，優波伽摩乞食的婆羅門大聲喊道：『長老瞿曇！』然後拍著大腿，走下路避開佛陀，向東邊走去。 當時，那裡有一位天神，過去曾經和優波伽摩婆羅門是親友，天神爲了給優波伽摩乞食的婆羅門帶來利益，帶來安樂，讓他能在無畏之處得到解脫，用偈語告訴優波伽摩婆羅門說： 『現在遇到了無上的天人導師，卻不認識世尊的至真覺悟，你邪見赤裸地想去哪裡？你將要遭受無盡的痛苦。 如果遇到這樣的調御導師，卻捨棄而不供養，你的手腳又有什麼功德呢？你應該對此生起信心。』

English version: 『Venerable Gotama! Who is your teacher? From whom did you renounce the world? Whose teachings do you delight in and pursue?』 At that time, the World-Honored One, while walking, spoke, and with this verse, answered that mendicant Brahmin: 『I have already subdued all the worlds, achieved all kinds of perfect wisdom, I am not attached to any dharma, I have forever escaped all the nets of desire, and I can proclaim supernatural powers to others, therefore I am called the All-Knowing One. I am now worthy of receiving the offerings of the world, I have freely attained the supreme position, and in all the heavens and worlds, only I can subdue all the demons. I have no teacher, I am self-enlightened, and there is no one in the world who can compare to me. Among gods and humans, I am the most honored, and my body and mind are pure and liberated. I have understood all that can be understood, I have realized all that can be realized, and I have found peace in all that can be found. Therefore, I am called the Supreme One of the World-Honored Ones. Just as a lotus flower grows in water, although it is in the water, it is not stained by the water. I am in the world in the same way, not defiled by anything in the world, therefore I am called the Buddha.』 At that time, Upaka the Brahmin again asked the Buddha, 『Venerable Gotama! Where do you want to go now?』 The World-Honored One replied to that Brahmin, 『I want to go to the country of Varanasi now.』 That Brahmin again asked the Buddha, 『Venerable Gotama! What do you want to do there?』 The World-Honored One again answered that Upaka Brahmin with a verse: 『I want to turn the wonderful wheel of Dharma now, so I am going to Varanasi, to make the dark beings understand, and to open the gate of the drum of sweet dew.』 At that time, Upaka the Brahmin again said to the Buddha, 『In my opinion, Venerable Gotama! You claim to have attained the Arhat state, and subdued all afflictions, what does this mean?』 The World-Honored One again answered that Upaka Brahmin with a verse: 『You should know that I have subdued all enemies, forever exhausted all defiled outflows, and all evil dharmas in the world have been extinguished, therefore I am called the True Honored One.』 『Why is it strange to gain benefits for oneself and enjoy them, but not to increase benefits for others? Seeing beings in darkness but not being compassionate, attaining the Way but not sharing it with others. Having crossed the shore oneself but seeing others drowning, if one cannot rescue them, one is not a good person. Having obtained treasures oneself but seeing others in poverty, and not giving to them, one is not wise. Holding the sweet dew medicine in one's own hand, seeing sick people but not treating them, having found the road in a terrible wilderness, one should teach those who are lost. Like a lamp in the darkness that emits light, the light is great but not attached to my heart, the Buddha is also like this, emitting the light of Dharma, and not attached to this cause.』 At that time, Upaka the mendicant Brahmin shouted, 『Venerable Gotama!』 Then he clapped his thigh, stepped off the road to avoid the Buddha, and walked eastward. At that time, there was a god there, who in the past had been a friend of Upaka the Brahmin. The god, wishing to bring benefit and happiness to Upaka the mendicant Brahmin, and to help him attain liberation in a place of fearlessness, told Upaka Brahmin with a verse: 『Now you have encountered the supreme teacher of gods and humans, but you do not recognize the true enlightenment of the World-Honored One. Where do you want to go with your naked wrong views? You will suffer endless pain. If you encounter such a guiding teacher, but abandon him and do not make offerings, what merit will your hands and feet have? You should have faith in this.』

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。』

「爾時，世尊安庠漸行，從周蘭那娑陀羅去(即是無角堆)至迦蘭那富羅聚落(隋言耳城)；從迦蘭那富羅聚落安庠而去，漸漸而至娑羅洟聚落(隋言調御城)；從娑羅洟聚落而去，至盧醯多柯蘇兜聚落(隋言閉塞城)；從閉塞城至恒河岸。到河岸已，詣船師邊，至已即語彼船師言：『善哉仁者！乞愿度我向于彼岸。』船師報言：『尊者！若當與我度價，然後我當度于尊者。』

「爾時，世尊報船師言：『我今何處得有度價？但我除斷一切財寶，設復見者，觀如瓦石土塊無殊，若當有人，割我一臂，又以栴檀涂我一臂，此二人邊，我心平等。我以是故，無有度價。』船師復言：『尊者！若能與我度價，我今即當度于尊者。所以者何？我唯因此，持用活命，畜養婦兒。』

「爾時，世尊以凈天眼過於人眼，見有一群五百頭雁，從彼恒河南岸，飛空而來向北。世尊見已，即對船師，而說偈言：

「『諸雁群黨度恒河，　　不曾問彼船師價， 各運自身出己力，　　飛空自在隨所之。 我今應當以神通，　　騰虛翱翔猶彼雁， 若至恒河水南岸，　　安隱定住若須彌。』

「時，彼船師見佛過已，心生大悔，如是思惟：『嗚呼嗚呼！我睹如是大聖福田，而不知施度至彼岸。嗚呼嗚呼！我失大利。』如是念已，悶絕倒地。而彼船師，少時迷荒，還得穌醒，從地而起，即便馳往摩伽陀主頻頭王邊，奏如是事。

「爾時，摩伽陀王頻頭娑羅聞此事已，作如是言：『凡夫之人，云何可知此有神通，此無神通？是故汝等從今已去，凡是一切出家之人，來欲度者，莫問是非，但有來者，勿取度價，隨意即度。』

「爾時，世尊飛度恒河，達到彼已，從於彼岸，復作神通，飛騰而向波羅㮈城。是時彼處，有一龍池，時其龍王名曰商佉(隋言䗍)。世尊至彼池邊而下。世尊足步所下之處，龍王起塔，其塔因稱名彌遲伽(隋言土塔)。如來在彼經由一宿，待后食時。于待時處，復起一塔，其塔複名宿待時塔。而有偈說：

「『諸佛夜不入人間，　　要待齋時而乞食， 非時行者有大患，　　是故眾聖候於時。』

「爾時，世尊依三摩耶依摩伽陀齋欲到，時從西門入波羅㮈城，次第乞食。于波羅㮈乞食得已，從城東門安庠而出。既出城外，在一水邊，端坐而食

現代漢語譯本 『當時，世尊安詳地緩緩行走，從周蘭那娑陀羅（即無角堆）出發，到達迦蘭那富羅聚落（隋朝時稱耳城）；從迦蘭那富羅聚落安詳地離去，漸漸到達娑羅洟聚落（隋朝時稱調御城）；從娑羅洟聚落離去，到達盧醯多柯蘇兜聚落（隋朝時稱閉塞城）；從閉塞城到達恒河岸邊。到達河岸后，走到船伕那裡，到了之後就對船伕說：『善人啊！請您渡我到對岸。』船伕回答說：『尊者！如果給我渡河的費用，我才能渡您。』 當時，世尊對船伕說：『我如今哪裡有渡河的費用呢？我早已斷絕了一切財寶，即使見到，也視如瓦石土塊一般，沒有什麼區別。如果有人割下我的一隻手臂，又用檀香塗抹我另一隻手臂，我對這兩人都心懷平等。因此，我沒有渡河的費用。』船伕又說：『尊者！如果能給我渡河的費用，我才能渡您。為什麼呢？我只能靠這個維持生計，養活妻子兒女。』 當時，世尊用清凈的天眼，超越了人眼，看到一群五百隻大雁，從恒河南岸飛向北方。世尊看到后，就對船伕說了偈語： 『雁群飛渡恒河， 不曾問過船伕的渡資， 各自運用自身的力量， 自由自在地飛向遠方。 我如今應當用神通， 像大雁一樣在空中翱翔， 如果到達恒河南岸， 就能像須彌山一樣安穩地住下。』 當時，船伕看到佛陀飛過河后，心中非常後悔，這樣想：『唉呀唉呀！我看到了如此大福田的聖人，卻不知道佈施讓他渡到彼岸。唉呀唉呀！我失去了大利益。』這樣想著，就昏厥倒地。船伕昏迷了一會兒，才甦醒過來，從地上爬起來，立刻跑到摩伽陀國王頻頭娑羅那裡，稟告了這件事。 當時，摩伽陀國王頻頭娑羅聽到這件事後，這樣說：『凡夫俗子，怎麼能知道誰有神通，誰沒有神通呢？所以你們從今以後，凡是一切出家之人，來想要渡河的，不要問是非，只要有人來，就不要收取渡河的費用，隨意渡他們過河。』 當時，世尊飛渡恒河，到達對岸后，又施展神通，飛向波羅㮈城。當時那裡有一個龍池，龍王名叫商佉（隋朝時稱䗍）。世尊到達池邊降落。世尊腳踩的地方，龍王建了一座塔，這座塔因此被稱為彌遲伽（隋朝時稱土塔）。如來在那裡住了一夜，等待齋飯的時間。在等待的時間裡，又建了一座塔，這座塔又被稱為宿待時塔。還有偈語說： 『諸佛晚上不進入人間， 要等待齋飯的時間才去乞食， 不在適當的時間行動會有大患， 所以眾聖人都在等待時機。』 當時，世尊依照三摩耶的規定，想要到摩伽陀齋飯的時間，就從西門進入波羅㮈城，依次乞食。在波羅㮈乞食完畢后，從城東門安詳地走出。走出城外后，在一處水邊，端坐著吃飯。

English version 『At that time, the World Honored One walked slowly and peacefully, departing from Zhou Lan Na Suo Tuo Luo (which is the hornless mound) and arriving at Jia Lan Na Fu Luo settlement (called Ear City during the Sui Dynasty); from Jia Lan Na Fu Luo settlement, he departed peacefully and gradually arrived at Suo Luo Ti settlement (called Tiao Yu City during the Sui Dynasty); from Suo Luo Ti settlement, he departed and arrived at Lu Xi Duo Ke Su Tou settlement (called Closed City during the Sui Dynasty); from Closed City, he arrived at the bank of the Ganges River. Upon reaching the riverbank, he went to the boatman, and upon arriving, he said to the boatman: 『Good sir! I beg you to ferry me to the other shore.』 The boatman replied: 『Venerable one! If you give me the ferry fare, then I will ferry you.』 At that time, the World Honored One said to the boatman: 『Where would I get the ferry fare now? I have long since severed all treasures, and even if I see them, I regard them as no different from tiles, stones, and clods of earth. If someone were to cut off one of my arms and then anoint the other with sandalwood, my mind would be equal towards both of them. Therefore, I have no ferry fare.』 The boatman replied: 『Venerable one! If you can give me the ferry fare, then I will ferry you. Why is that? I rely on this to make a living and support my wife and children.』 At that time, the World Honored One, with his pure heavenly eye surpassing human eyes, saw a flock of five hundred geese flying from the south bank of the Ganges River towards the north. Upon seeing this, the World Honored One spoke a verse to the boatman: 『The flock of geese crosses the Ganges, Never asking the boatman for fare, Each using their own strength, Freely flying wherever they wish. I should now use my supernatural powers, Soaring in the sky like those geese, If I reach the south bank of the Ganges, I will dwell securely like Mount Sumeru.』 At that time, the boatman, seeing the Buddha fly across the river, felt great remorse in his heart, thinking: 『Alas, alas! I have seen such a great field of merit, a sage, and yet I did not know to offer him passage to the other shore. Alas, alas! I have lost a great benefit.』 Thinking this, he fainted and fell to the ground. The boatman was unconscious for a short time, then regained consciousness, got up from the ground, and immediately rushed to King Bimbisara of Magadha to report the matter. At that time, King Bimbisara of Magadha, upon hearing this, said: 『How can ordinary people know who has supernatural powers and who does not? Therefore, from now on, whenever any renunciate comes wanting to cross the river, do not ask whether they are right or wrong, but as long as they come, do not take any ferry fare, and ferry them across as you wish.』 At that time, the World Honored One flew across the Ganges River, and upon reaching the other shore, he again used his supernatural powers and flew towards the city of Varanasi. At that time, there was a dragon pond there, and the dragon king was named Shang Qie (called 䗍 during the Sui Dynasty). The World Honored One descended by the pond. Where the World Honored One』s feet touched, the dragon king built a pagoda, and this pagoda was therefore called Mi Chi Jia (called Earth Pagoda during the Sui Dynasty). The Tathagata stayed there for one night, waiting for the time of the meal. While waiting, another pagoda was built, and this pagoda was called the Waiting Time Pagoda. There is also a verse that says: 『The Buddhas do not enter the human world at night, They wait for the time of the meal to beg for food, Acting at the wrong time brings great trouble, Therefore, the sages wait for the right time.』 At that time, the World Honored One, according to the rules of Samaya, wanting to go to Magadha for the meal, entered the city of Varanasi through the west gate and begged for food in order. After obtaining food in Varanasi, he peacefully exited through the east gate of the city. After leaving the city, he sat down by a body of water and ate.

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。食訖澡洗，北面而行，安庠漸至向鹿苑林。而有偈說：

「『鹿苑鳥獸眾鳴聲，　　往昔諸聖所居處， 世尊身放光明耀，　　漸至彼苑如日天。』

「爾時，五仙遙見世尊漸至其邊，見已各各共相謂言：『我等要誓，諸長老等，此之來者，是彼沙門瞿曇釋種，向我邊來。此懈怠人，喪失禪定，以懈怠故，全身纏縛。而我等輩，不須敬彼，不須禮彼，不須迎彼，不須與彼安置坐處。雖然，但且隨其意樂，隨其自坐。』唯憍陳如，獨一人心不同此誓，而口不違，即便相對，而說偈言：

「『瞿曇懈怠今忽來，　　我等五仙各相契， 詳共莫敬莫禮拜，　　此人違誓不合迎。』

「爾時，世尊漸漸近彼五仙人邊，既逼近已，而彼五仙，各各相與坐不能安，忽自違誓，各各欲起。譬如奢拘尼鳥，在鐵網內，而外有人放于大火。其網熱故，不能安住，欲飛欲跳。如是如是，彼五仙人見世尊已，不覺忽然從坐而起。時五仙內或有鋪設安置坐者，或有持水欲擬洗足，或洗足石及革屣者，或復有將盛水盆來，或洗足已，將於木來擬安腳者，或有迎接三衣及缽，又口唱言：『善來長老瞿曇！安坐於此鋪上。』而有偈說：

「『或迎取缽及三衣，　　或復頂禮佛足下， 或預鋪設所坐處，　　或持水器及澡瓶。』

「爾時，世尊隨其鋪設，安庠而坐。時佛坐已，作是思惟：『此等一切皆是癡人，各各雖發如是誓言，而自相違不依而住。』

「爾時五仙見佛坐已，而白佛言：『長老瞿曇！身色面板，快好清凈，面目圓滿又足光明，諸根寂定。長老瞿曇！必當值遇妙好甘露，或得清凈甘露聖道。』

「爾時，世尊即便告彼五仙人言：『汝等仙人！莫喚如來為長老也。所以者何？汝等仙人！當來長夜，應值苦患。何以故？我今已證甘露之法，我今已得甘露之道。汝隨我教，汝聽我言，我能教示于汝等輩。汝隨我語，不得乖違，若依我教，清凈而行，若善男子及善女人，正信舍家，剃除鬚髮，出家欲求無上梵行，盡梵行源，現見諸法，自在神通，證得行行，自能唱我，已斷生死，已立梵行，所作已辦，更不復受於後世有。汝等各當如是自知

飯後沐浴完畢，面向北方行走，安詳地逐漸來到鹿野苑。有一首偈語這樣說： 『鹿野苑中鳥獸齊鳴，那是往昔諸位聖賢居住的地方，世尊身上散發著耀眼的光芒，漸漸來到這片園林，如同太陽神一般。』 當時，五位仙人遠遠地看見世尊逐漸來到他們身邊，看到后他們互相說道：『我們曾經發誓，各位長老，這個來的人，是那個沙門喬達摩，釋迦族人，正向我們走來。這個人懈怠懶惰，喪失了禪定，因為懈怠的緣故，全身都被束縛。我們這些人，不必尊敬他，不必向他行禮，不必迎接他，不必給他安排座位。雖然如此，但還是隨他的意願，讓他自己坐吧。』只有憍陳如，一個人心意不同於這個誓言，但口頭上沒有違背，便相對著，說了一首偈語： 『喬達摩懈怠如今忽然來了，我們五位仙人各自約定，詳細商議不要尊敬他，不要禮拜他，這個人違背誓言不應該迎接。』 當時，世尊漸漸靠近那五位仙人，已經來到他們身邊，那五位仙人，各自坐著都感到不安，忽然違背了誓言，各自想要起身。譬如奢拘尼鳥，在鐵網內，外面有人放火。鐵網因為熱，不能安住，想要飛走跳躍。像這樣，像這樣，那五位仙人見到世尊后，不知不覺地從座位上站了起來。當時五位仙人中，有的鋪設安排座位，有的拿著水想要洗腳，有的拿著洗腳石和鞋子，有的拿著盛水的盆子，有的洗完腳后，拿著木頭來安放腳，有的迎接佛的袈裟和缽，又口中說道：『歡迎長老喬達摩！請坐在這鋪設好的座位上。』有一首偈語這樣說： 『有的迎接佛的缽和袈裟，有的頂禮佛的腳下，有的預先鋪設好座位，有的拿著水器和澡瓶。』 當時，世尊隨著他們的安排，安詳地坐了下來。世尊坐下後，心中思忖：『這些人都是愚癡之人，各自雖然發了這樣的誓言，卻自己違背了，不能堅持。』 當時五位仙人見佛坐下後，對佛說道：『長老喬達摩！您的身色面板，美好清凈，面容圓滿而且光明，諸根寂靜。長老喬達摩！必定是遇到了美好的甘露，或者得到了清凈的甘露聖道。』 當時，世尊就告訴那五位仙人說：『你們這些仙人！不要稱呼如來為長老。為什麼呢？你們這些仙人！將來長夜，應該遭受苦難。為什麼呢？我現在已經證得了甘露之法，我現在已經得到了甘露之道。你們跟隨我的教導，你們聽從我的話，我能教導你們這些人。你們跟隨我的話，不要違背，如果依照我的教導，清凈地修行，如果善男子和善女人，真正相信而捨棄家庭，剃除鬚髮，出家想要追求無上的梵行，窮盡梵行的根源，親眼見到諸法，自在神通，證得修行，自己能夠宣稱我已經斷絕了生死，已經建立了梵行，所做的事情已經完成，不再受後世的輪迴。你們各自應當這樣自己知道。』

After finishing the meal and bathing, he walked north, peacefully and gradually arriving at the Deer Park. There is a verse that says: 'In the Deer Park, birds and beasts all sing, it is the place where the sages of the past resided. The World Honored One emits a dazzling light, gradually arriving at this park, like the sun god.' At that time, the five ascetics saw the World Honored One gradually approaching them from afar. Upon seeing him, they said to each other: 'We have sworn, elders, that this person coming is the Shramana Gautama, of the Shakya clan, who is coming towards us. This lazy person has lost his meditation, and because of his laziness, his whole body is bound. We should not respect him, nor bow to him, nor welcome him, nor arrange a seat for him. However, let him do as he pleases and sit where he wants.' Only Kaundinya, one person, had a different intention from this vow, but did not speak against it, and facing him, said a verse: 'Gautama, the lazy one, has suddenly come now. We five ascetics have agreed, after careful discussion, not to respect him, not to bow to him. This person has broken his vow and should not be welcomed.' At that time, the World Honored One gradually approached the five ascetics. When he was close to them, the five ascetics, each sitting, felt uneasy, and suddenly broke their vow, each wanting to get up. It was like a shukuni bird in an iron net, with someone setting a fire outside. Because the net was hot, it could not stay still, wanting to fly and jump. Just like that, just like that, the five ascetics, upon seeing the World Honored One, unconsciously stood up from their seats. At that time, among the five ascetics, some arranged seats, some held water to wash his feet, some held foot-washing stones and shoes, some held basins for water, some, after washing his feet, brought wood to place his feet on, some welcomed his robes and bowl, and said: 'Welcome, Elder Gautama! Please sit on this prepared seat.' There is a verse that says: 'Some welcome the Buddha's bowl and robes, some bow at the Buddha's feet, some prepare the seat in advance, some hold water vessels and wash basins.' At that time, the World Honored One, following their arrangements, sat down peacefully. After the World Honored One sat down, he thought: 'These people are all foolish, each having made such a vow, yet they have broken it themselves and cannot adhere to it.' At that time, the five ascetics, seeing the Buddha seated, said to the Buddha: 'Elder Gautama! Your skin is beautiful and pure, your face is full and bright, and your senses are calm. Elder Gautama! You must have encountered wonderful nectar, or attained the pure nectar of the holy path.' At that time, the World Honored One then told the five ascetics: 'You ascetics! Do not call the Tathagata an elder. Why is that? You ascetics! In the long night to come, you should suffer. Why is that? I have now attained the Dharma of nectar, I have now attained the path of nectar. You follow my teachings, you listen to my words, I can teach you. You follow my words, do not disobey, if you follow my teachings, practice purely, if good men and good women, truly believe and abandon their families, shave their heads and beards, leave home wanting to pursue the supreme Brahma conduct, exhaust the source of Brahma conduct, see all dharmas with their own eyes, have free supernatural powers, attain practice, and be able to proclaim that I have cut off birth and death, have established Brahma conduct, what needs to be done has been done, and will no longer be subject to future rebirth. You should each know this for yourselves.'

---

。』而有偈言：

「『彼等五仙喚佛姓，　　世尊恩愍教彼言： 「汝等心意莫矜高，　　舍于自慢恭敬我， 我慢無慢我平等，　　我欲回汝等業因， 我已得佛為世尊，　　為諸眾生作利益。」』

「作是語已，其五仙人即白佛言：『長老瞿曇！昔行是行，昔求是道，昔行是苦，不曾得證上人之法，不共諸聖而同智見，不得增進；況復今日，成就懶惰，失於禪定，懈怠纏身？』

「爾時，世尊再過告彼五仙人言：『汝等仙人莫作是言。如來非是懈怠之行，非是失禪，我亦非是懈怠纏身。汝等仙人！我今已成阿羅呵、三藐三佛陀，我今已證得彼甘露，知甘露道。汝等仙人！應受我教，聽於我法。汝等今若受我教示，我能教誨于汝等輩。汝依我教，莫違我教，行我教法，乃至汝等，未來當得不受後有。』

「爾時五仙復白佛言：『長老瞿曇！昔如是行，如是求道，行如是苦，不證上法，不共諸聖而同智見，乃至懈怠，以纏自身。』

「爾時，世尊三過告彼五仙人言：『汝等仙人！自知我昔曾為人說妄言以不？』五仙人言：『不也。尊者！』

「爾時，世尊從口出舌，至二耳孔，至二鼻孔，以舌拄塞二鼻孔已，還復以舌，自舐于舌，遍覆其面，覆已還縮，依舊還置舌本居處安置已，告五仙人言：『汝等仙人！曾自眼見，或復耳聞，若人妄語，有如是舌神通力不？』彼等仙言：『不也。尊者！』『是故汝等，莫喚如來以為懈怠，如來亦非失於禪定，然我不以懈怠纏身。諸仙！當知我今已成阿羅呵、三藐三佛陀，已證甘露，知甘露道，汝等受我教法示誨，聽我教法，汝等依我教法而行，若不違背，其善男子及善女人，欲求解脫，舍家出家，乃至未來不受後有。』

「爾時，世尊以如是教，誨彼五仙。彼仙所有外道之形、外道之意、外道之藏，皆悉滅隱不現，身上所著之服即成三衣，手執缽器，頭髮髭鬚，自然除落，猶如剃來經於七日，威儀即成，形容譬如百夏比丘，威儀行步，坐起舉動，如是而住。

「爾時，世尊即便告彼五比丘言：『汝等比丘！各各隨分，觀察東方。』時五比丘，欲觀東方而見西方。世尊復告：『汝等比丘！隨分各各觀察西方。』彼等比丘，欲觀西方即見東方。世尊復告：『汝等比丘！觀察北方。』彼等比丘，欲觀北方即見南方

現代漢語譯本：『還有偈語說：』 『那五位仙人呼喚佛陀的姓氏，世尊慈悲地教導他們說：』 『你們的心意不要驕傲自大，捨棄你們的自慢，恭敬我，』 『我慢與無慢對我來說是平等的，我想要回溯你們的業因，』 『我已經成佛，成為世尊，為一切眾生帶來利益。』 『說完這些話后，那五位仙人就對佛陀說：『長老瞿曇！過去我們修行這種苦行，過去我們尋求這種道，過去我們經歷這種苦難，都不曾證得上人之法，不曾與諸聖人擁有相同的智慧見解，沒有得到增進；更何況今天，我們變得懶惰，失去了禪定，被懈怠纏身？』 『那時，世尊再次告訴那五位仙人說：『你們這些仙人不要這樣說。如來不是在懈怠修行，不是失去了禪定，我也不是被懈怠纏身。你們這些仙人！我現在已經成就阿羅漢、三藐三佛陀，我已經證得了那甘露，知道甘露之道。你們這些仙人！應該接受我的教導，聽從我的佛法。你們現在如果接受我的教導，我能夠教誨你們這些人。你們依從我的教導，不要違揹我的教導，修行我的教法，乃至你們未來將不再受後有。』 『那時，五位仙人又對佛陀說：『長老瞿曇！過去我們這樣修行，這樣求道，經歷這樣的苦難，都沒有證得上法，沒有與諸聖人擁有相同的智慧見解，甚至變得懈怠，被懈怠纏身。』 『那時，世尊第三次告訴那五位仙人說：『你們這些仙人！你們自己知道我過去曾經對人說過妄語嗎？』五位仙人說：『沒有。尊者！』 『那時，世尊從口中伸出舌頭，直到兩個耳孔，直到兩個鼻孔，用舌頭堵住兩個鼻孔后，又用舌頭舔舐自己的舌頭，覆蓋整個面部，覆蓋后又縮回，恢復原狀，將舌頭放回原來的位置，然後告訴五位仙人說：『你們這些仙人！曾經親眼見過，或者親耳聽過，如果有人說妄語，會有這樣的舌神通力嗎？』他們回答說：『沒有。尊者！』『所以你們不要說如來懈怠，如來也沒有失去禪定，我也沒有被懈怠纏身。諸位仙人！應當知道我現在已經成就阿羅漢、三藐三佛陀，已經證得甘露，知道甘露之道，你們接受我的教法指示，聽從我的教法，你們依從我的教法修行，如果不違背，那些善男子和善女人，想要求解脫，捨棄家庭出家，乃至未來不再受後有。』 『那時，世尊用這樣的教誨，教導那五位仙人。他們身上所有外道的形貌、外道的思想、外道的習氣，都全部消失不見，身上所穿的衣服立刻變成了三衣，手中拿著缽器，頭髮鬍鬚自然脫落，就像剃過頭七天一樣，威儀立刻形成，容貌就像百夏的比丘，威儀舉止，坐立行走，都像這樣安住。』 『那時，世尊就告訴那五位比丘說：『你們這些比丘！各自隨分，觀察東方。』當時五位比丘，想要觀察東方卻看到了西方。世尊又說：『你們這些比丘！隨分各自觀察西方。』他們這些比丘，想要觀察西方卻看到了東方。世尊又說：『你們這些比丘！觀察北方。』他們這些比丘，想要觀察北方卻看到了南方。

English version: 'And there is a verse that says:' 'Those five ascetics called the Buddha by his family name, and the World Honored One compassionately taught them, saying:' 'Your minds should not be arrogant and conceited, abandon your self-pride, and respect me,' 'Pride and humility are equal to me, I want to trace back your karmic causes,' 'I have already become a Buddha, the World Honored One, bringing benefit to all sentient beings.' 'After saying these words, the five ascetics said to the Buddha: 'Elder Gautama! In the past, we practiced this asceticism, in the past we sought this path, in the past we endured this suffering, but we never attained the Dharma of the superior person, nor did we share the same wisdom and insight as the sages, and we did not progress; how much more so today, when we have become lazy, lost our meditation, and are entangled by sloth?' 'At that time, the World Honored One again told the five ascetics: 'You ascetics should not say such things. The Tathagata is not practicing sloth, has not lost meditation, and I am not entangled by sloth. You ascetics! I have now attained Arhatship, Samyak-sambuddha, I have already attained that nectar, and know the path of nectar. You ascetics! You should accept my teachings, and listen to my Dharma. If you accept my teachings now, I can teach you. You should follow my teachings, do not violate my teachings, practice my Dharma, and then you will not be subject to future existence.' 'At that time, the five ascetics again said to the Buddha: 'Elder Gautama! In the past, we practiced in this way, sought the path in this way, endured such suffering, but we did not attain the superior Dharma, nor did we share the same wisdom and insight as the sages, and we even became lazy, entangled by sloth.' 'At that time, the World Honored One told the five ascetics for the third time: 'You ascetics! Do you know whether I have ever spoken falsely to anyone in the past?' The five ascetics said: 'No. Venerable One!' 'At that time, the World Honored One extended his tongue from his mouth, reaching to his two ear holes, to his two nostrils, and after blocking his two nostrils with his tongue, he then licked his own tongue, covering his entire face, and after covering it, he retracted it, returning it to its original position, and then told the five ascetics: 'You ascetics! Have you ever seen with your own eyes, or heard with your own ears, that if someone speaks falsely, they would have such a tongue power?' They replied: 'No. Venerable One!' 'Therefore, you should not say that the Tathagata is lazy, nor has the Tathagata lost meditation, nor am I entangled by sloth. Ascetics! You should know that I have now attained Arhatship, Samyak-sambuddha, have already attained the nectar, and know the path of nectar. You should accept my teachings and instructions, listen to my teachings, and if you follow my teachings and do not violate them, those good men and good women who wish to seek liberation, abandon their homes and become monks, will not be subject to future existence.' 'At that time, the World Honored One, with such teachings, instructed the five ascetics. All the external forms, external thoughts, and external habits of the ascetics disappeared, and the clothes they were wearing immediately became the three robes, they held begging bowls in their hands, and their hair and beards naturally fell off, as if they had been shaved for seven days, their demeanor was immediately formed, their appearance was like that of a monk of a hundred summers, their demeanor, sitting, standing, walking, and moving, were all like this.' 'At that time, the World Honored One then told the five monks: 'You monks! Each of you, according to your share, observe the east.' At that time, the five monks, wanting to observe the east, saw the west. The World Honored One again said: 'You monks! Each of you, according to your share, observe the west.' These monks, wanting to observe the west, saw the east. The World Honored One again said: 'You monks! Observe the north.' These monks, wanting to observe the north, saw the south.

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。世尊復告：『汝等比丘！觀察南方。』即見北方。世尊復告：『汝等比丘！觀察上方。』即見下方。世尊復告：『汝等比丘！觀察下方。』彼等比丘，欲觀下方即見上方。世尊復告：『汝等比丘！隨分各各，觀察余方。』彼等比丘，欲觀余方即見正方。世尊復告：『汝等比丘！觀察正方。』彼等比丘，欲觀正方即見余方。爾時，世尊善能教誨彼五比丘，令其內心各生歡悅，使其獲證，隨順正理，各各歡喜。時五比丘，心開意解，隨順世尊，咨承世尊，聽世尊教，隨世尊心，不違世尊所說教法，聞說諦受奉侍世尊，無暫時舍。

佛本行集經卷第三十四

隋天竺三藏阇那崛多譯轉妙法輪品下

「爾時世尊作是思惟：『往昔諸佛、多陀阿伽度、阿羅呵、三藐三佛陀，在何方所轉于無上微妙法輪？於時，世尊發是心已，其地即時自然涌出，異於余方。』

「爾時，世尊復如是念：『往昔諸佛、多陀阿伽度、阿羅呵、三藐三佛陀，云何而轉無上法輪？為當坐轉，為當臥轉？』於時，世尊發是心已，彼地方所，即現五百師子高座。世尊見此五百座已，即發敬心，以敬過去諸世尊故，三匝圍繞三高座已，至第四座，即上其上，加趺而坐，譬如師子無所怖畏無所驚動。時憍陳如五比丘等，即白佛言：『希有世尊！即今悉有如許佛來同說法也，云何乃有若干高座？』爾時，佛告五比丘言：『汝諸比丘！今應當知！此賢劫中，有五百佛，出現於世，三佛已過入般涅槃，我今第四，出現於世。餘者當來續復興顯。』

「爾時，世尊復如是念：『過去諸佛、多陀阿伽度、阿羅訶、三藐三佛陀，為轉金輪，為轉銀輪，轉頗梨輪，轉琉璃輪？為當轉于赤真珠輪，轉馬瑙輪，轉硨𤦲輪，轉虎珀輪，轉珊瑚輪，轉七寶輪，為轉木輪？』

「爾時，世尊如是念時，於心內發自智見，知過去諸佛、多陀阿伽度、阿羅呵、三藐三佛陀，依四聖諦，次第三轉十二種相因緣，而轉無上法輪。而世間中，無有沙門及婆羅門，或天或魔，或梵世界，無一眾生能作如是自在無畏轉法輪者。

「爾時，世尊箕宿月初十五日內，十二日昃過半人影，當如是時，名毗阇耶(隋言難勝)，北面而坐，合於鬼宿及房宿時，轉于無上清凈法輪

世尊又告訴他們：『你們這些比丘！觀察南方。』他們卻看見了北方。世尊又告訴他們：『你們這些比丘！觀察上方。』他們卻看見了下方。世尊又告訴他們：『你們這些比丘！觀察下方。』這些比丘想要觀察下方，卻看見了上方。世尊又告訴他們：『你們這些比丘！各自隨意觀察其他方向。』這些比丘想要觀察其他方向，卻看見了正方。世尊又告訴他們：『你們這些比丘！觀察正方。』這些比丘想要觀察正方，卻看見了其他方向。當時，世尊善於教導這五位比丘，使他們內心各自產生喜悅，使他們獲得證悟，順應正理，各自歡喜。當時，這五位比丘心開意解，順從世尊，請教世尊，聽從世尊的教誨，順應世尊的心意，不違背世尊所說的教法，聽聞教誨並接受奉行，侍奉世尊，沒有片刻離開。 當時，世尊這樣思索：『過去諸佛、如來、應供、正等覺，在什麼地方轉動無上微妙的法輪呢？』這時，世尊生起這個念頭后，地面立刻自然涌出，與其它地方不同。 當時，世尊又這樣想：『過去諸佛、如來、應供、正等覺，是如何轉動無上法輪的呢？是坐著轉，還是躺著轉？』這時，世尊生起這個念頭后，那個地方立刻顯現出五百個獅子高座。世尊看到這五百個座位后，立刻生起敬意，爲了尊敬過去的諸位世尊，圍繞三個高座走了三圈，然後走到第四個座位，就坐了上去，像獅子一樣無所畏懼，無所驚動。當時，憍陳如等五位比丘對佛說：『稀有啊，世尊！現在竟然有這麼多佛一起來說法，為什麼會有這麼多座位呢？』這時，佛告訴五位比丘說：『你們這些比丘！現在應當知道！在這個賢劫中，有五百位佛會出現在世上，三位佛已經過去進入涅槃，我現在是第四位出現在世上。其餘的將來會陸續出現。』 當時，世尊又這樣想：『過去諸佛、如來、應供、正等覺，是轉動金輪，還是轉動銀輪，轉動頗梨輪，轉動琉璃輪？是轉動赤真珠輪，轉動瑪瑙輪，轉動硨磲輪，轉動琥珀輪，轉動珊瑚輪，轉動七寶輪，還是轉動木輪？』 當時，世尊這樣想的時候，內心生起自智見，知道過去諸佛、如來、應供、正等覺，依據四聖諦，依次轉動十二種相因緣，從而轉動無上法輪。而世間中，沒有沙門和婆羅門，或者天神或者魔鬼，或者梵天世界，沒有一個眾生能夠像這樣自在無畏地轉動法輪。 當時，世尊在箕宿月初十五日內，十二日太陽偏西過半，人影傾斜的時候，當這個時候，名叫毗阇耶（隋朝話叫難勝），面向北方而坐，與鬼宿和房宿重合的時候，轉動無上清凈的法輪。

The World Honored One further said: 'You monks! Observe the south.' They then saw the north. The World Honored One further said: 'You monks! Observe the upper direction.' They then saw the lower direction. The World Honored One further said: 'You monks! Observe the lower direction.' These monks, wanting to observe the lower direction, saw the upper direction. The World Honored One further said: 'You monks! Each of you, observe the other directions as you wish.' These monks, wanting to observe the other directions, saw the cardinal direction. The World Honored One further said: 'You monks! Observe the cardinal direction.' These monks, wanting to observe the cardinal direction, saw the other directions. At that time, the World Honored One skillfully taught these five monks, causing joy to arise in each of their hearts, enabling them to attain realization, to accord with the right principle, and to rejoice individually. At that time, these five monks became enlightened, followed the World Honored One, consulted with the World Honored One, listened to the World Honored One's teachings, followed the World Honored One's mind, did not disobey the teachings of the World Honored One, heard the teachings and accepted them, served the World Honored One, and did not leave for even a moment. At that time, the World Honored One thought: 'Where did the past Buddhas, Tathagatas, Arhats, Samyak-sambuddhas, turn the unsurpassed, subtle Dharma wheel?' At that time, after the World Honored One had this thought, the ground immediately rose up naturally, different from other places. At that time, the World Honored One again thought: 'How did the past Buddhas, Tathagatas, Arhats, Samyak-sambuddhas, turn the unsurpassed Dharma wheel? Did they turn it while sitting, or while lying down?' At that time, after the World Honored One had this thought, that place immediately manifested five hundred lion thrones. After the World Honored One saw these five hundred thrones, he immediately developed respect, out of respect for the past World Honored Ones, walked around three of the thrones three times, and then went to the fourth throne, sat upon it, sitting cross-legged, like a lion, without fear or agitation. At that time, the five monks, including Kaundinya, said to the Buddha: 'It is rare, World Honored One! Now there are so many Buddhas coming together to teach the Dharma, why are there so many thrones?' At that time, the Buddha told the five monks: 'You monks! Now you should know! In this Bhadrakalpa, there will be five hundred Buddhas appearing in the world, three Buddhas have already passed into Nirvana, and I am now the fourth to appear in the world. The rest will come in succession in the future.' At that time, the World Honored One again thought: 'Did the past Buddhas, Tathagatas, Arhats, Samyak-sambuddhas, turn a golden wheel, or a silver wheel, a crystal wheel, a lapis lazuli wheel? Did they turn a red pearl wheel, a carnelian wheel, a clam shell wheel, an amber wheel, a coral wheel, a seven-jeweled wheel, or a wooden wheel?' At that time, as the World Honored One was thinking this, self-wisdom arose in his mind, and he knew that the past Buddhas, Tathagatas, Arhats, Samyak-sambuddhas, relied on the Four Noble Truths, and in sequence turned the twelve aspects of dependent origination, thereby turning the unsurpassed Dharma wheel. And in the world, there is no Shramana or Brahmin, or deva or demon, or Brahma world, not a single being who can turn the Dharma wheel with such freedom and fearlessness. At that time, on the fifteenth day of the lunar month of the Jishuku constellation, twelve days after the sun had passed its zenith, when the shadow of a person was leaning, at that time, called Vijaya (in the Sui language, 'difficult to overcome'), he sat facing north, coinciding with the Guisu and Fangsu constellations, and turned the unsurpassed pure Dharma wheel.

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。一切世間，所有沙門，及婆羅門天魔梵等，無有能轉如是法輪，以房宿日轉輪，無礙說法，依世故以此日。

「爾時，世尊告五比丘如是言音，所謂如來有此言音，善能教授，善能慰喻，能教不缺，能教恭敬，不曲不諂，不麗不粗，不綺不樸，柔順調和。善能作業，不緩不急，無有妨礙，真正微妙，善巧分明，流靡甘美，悅可眾情，無濁無垢，不可毀壞。無與等者，離染清凈，久來常舍，不失不乏，無結無縛，解脫光潔，不貧不吃，亦不軟弱。能為一切眾生生樂，能與一切眾生身體而作潤澤，能發一切諸眾生心，能斷欲心，斷瞋恚心，斷愚癡心，能攝諸魔，能破諸罪，悉能降伏一切外道。

「世尊音響，善能教他，猶如鼓聲，猶如梵聲，猶如迦羅顰伽鳥聲。如帝釋聲，如海波聲，如地動聲，崑崙震聲，孔雀鳥聲，拘翅羅聲，命命鳥聲。如雁王聲，猶如鶴聲，猶如師子猛獸王聲，猶如箜篌琵琶、五絃箏笛等聲，聞者能令一切歡喜。教誨分明，意喜樂聞，微妙甚深，無處乏少，能令眾生造諸善根，聞者不空。字型分炳，文句顯了，義業幽邃，法藏真實，合時合節，合三摩耶，不過時授，知諸根情，順於法句，以諸種種佈施莊嚴，持戒清凈，忍辱含受，精進勇猛，諸禪寂定，奮迅神通，智慧分別，世間善惡，慈成就樂，悲無勞倦，喜歡舍離。建立三乘，紹三寶種，分別三聚，凈三脫門，實語訓誨，智人所嘆，聖所可意，無量無邊，猶如虛空，遍至一切，諸相具足。

「世尊如是聲音，告諸五比丘言：『汝諸比丘！出家之人，恒常須舍世間二事。何等為二？一受欲樂，凡有行動，依于聚落，凡夫所嘆，此須棄捨。第二舍者，自身所困，受苦之處，非聖所嘆，不得自利，不得利他，此法須舍。』而說偈言：

「『自身損處速棄捐，　　諸根境界悉須舍， 若能捨此二種法，　　即得甘露正真道。』

「爾時，佛告諸比丘言：『汝等當知！我如是舍彼二邊已，說有中路，我自證知，為開眼故，為作智故，為寂定故，為諸通故，為覺了故，為沙門故，為涅槃故，而得成就。汝等比丘！若欲得知出有中路，如我所證，為開眼故，為生智故，為寂定故，乃至涅槃八正聖道，所謂正見、正分別、正語、正業、正命、正精進、正念、正定

現代漢語譯本：世間一切沙門、婆羅門、天魔梵等，沒有誰能轉動這樣的法輪。以房宿日轉輪，無礙地說法，是依據世俗的習慣選擇這一天。 當時，世尊這樣告訴五比丘：『如來有這樣的言辭，善於教導，善於安慰，教導時不會遺漏，教導時恭敬，不彎曲不諂媚，不華麗不粗俗，不浮誇不樸實，柔和順暢，調和適度。善於做事，不慢不急，沒有阻礙，真正微妙，善巧分明，流暢甘美，使人喜悅，沒有污濁沒有瑕疵，不可毀壞。沒有能與之相比的，遠離污染清凈，長久以來常常捨棄，不會失去也不會缺少，沒有束縛沒有捆綁，解脫清凈，不貧窮不匱乏，也不軟弱。能為一切眾生帶來快樂，能滋潤一切眾生的身體，能啓發一切眾生的心，能斷除慾望之心，斷除嗔恨之心，斷除愚癡之心，能攝伏諸魔，能破除諸罪，能降伏一切外道。』 世尊的聲音，善於教導他人，猶如鼓聲，猶如梵天之聲，猶如迦陵頻伽鳥的叫聲。如帝釋天的聲音，如海浪的聲音，如地震的聲音，如崑崙山震動的聲音，如孔雀的叫聲，如拘翅羅鳥的叫聲，如命命鳥的叫聲。如雁王的聲音，如鶴的叫聲，如獅子猛獸之王的聲音，如箜篌、琵琶、五絃箏、笛子等樂器的聲音，聽者能使一切歡喜。教誨分明，令人樂意聽聞，微妙深奧，無所欠缺，能使眾生種下各種善根，聽聞者不會空過。字型清晰，文句顯明，義理深邃，法藏真實，合時合節，符合三摩耶，不會過時傳授，瞭解眾生的根性，順應佛法，以各種佈施來莊嚴，持戒清凈，忍辱含受，精進勇猛，禪定寂靜，迅速神通，智慧分別，世間善惡，慈愛成就快樂，悲憫不疲倦，歡喜舍離。建立三乘，繼承三寶的種子，分別三聚，凈化三解脫門，真實地教誨，智者所讚歎，聖者所喜愛，無量無邊，猶如虛空，遍及一切，諸相具足。 世尊用這樣的聲音，告訴五比丘說：『你們這些比丘！出家之人，應當常常捨棄世間的兩件事。哪兩件呢？一是享受欲樂，凡是行動都依賴於村落，這是凡夫所讚歎的，必須捨棄。第二是捨棄自身所困，受苦之處，這不是聖者所讚歎的，不能自利，也不能利他，這種法必須捨棄。』並說了偈語： 『自身受損之處要迅速拋棄，各種感官的境界都必須捨棄，如果能捨棄這兩種法，就能得到甘露正道。』 當時，佛告訴諸比丘說：『你們應當知道！我這樣捨棄了那兩種極端之後，說有中道，我親自證悟，是爲了開眼，爲了生智，爲了寂靜，爲了神通，爲了覺悟，爲了沙門，爲了涅槃而成就的。你們這些比丘！如果想知道出離的中道，就像我所證悟的那樣，爲了開眼，爲了生智，爲了寂靜，乃至涅槃的八正道，就是正見、正思惟、正語、正業、正命、正精進、正念、正定。』

English version: In all the world, no ascetics, Brahmins, gods, demons, or Brahmas can turn such a Dharma wheel. Turning the wheel on the day of the lunar mansion Rohini, speaking without hindrance, is based on worldly custom. At that time, the World Honored One spoke to the five monks thus: 'The Tathagata has such speech, skillful in teaching, skillful in comforting, teaching without omission, teaching with respect, not crooked or flattering, not ornate or coarse, not extravagant or plain, gentle and harmonious. Skillful in action, neither slow nor hasty, without hindrance, truly subtle, skillful and clear, flowing and sweet, pleasing to all, without turbidity or blemish, indestructible. There is none equal to it, free from defilement and pure, having long since abandoned, not losing or lacking, without knots or bonds, liberated and pure, neither poor nor lacking, nor weak. Able to bring joy to all beings, able to nourish the bodies of all beings, able to inspire the minds of all beings, able to cut off the mind of desire, cut off the mind of anger, cut off the mind of ignorance, able to subdue all demons, able to break all sins, able to subdue all external paths.' The World Honored One's voice is skillful in teaching others, like the sound of a drum, like the sound of Brahma, like the sound of the Kalavinka bird. Like the sound of Indra, like the sound of ocean waves, like the sound of an earthquake, like the sound of the Kunlun Mountains shaking, like the sound of a peacock, like the sound of the Kokila bird, like the sound of the Jivajiva bird. Like the sound of the king of geese, like the sound of a crane, like the sound of the king of lions and beasts, like the sound of the konghou, pipa, five-string zither, flute, and other instruments, those who hear it can make all rejoice. The teachings are clear, pleasing to hear, subtle and profound, without lack, able to make beings plant all kinds of good roots, those who hear it will not be in vain. The script is clear, the sentences are clear, the meaning is profound, the Dharma treasury is true, in accordance with the time and season, in accordance with the three samayas, not teaching out of time, knowing the roots of beings, in accordance with the Dharma, adorned with various kinds of giving, holding precepts purely, enduring patience, diligent and courageous, in meditative stillness, swift in supernatural powers, wisdom in discernment, worldly good and evil, compassion achieving joy, sorrow without weariness, joy and detachment. Establishing the three vehicles, inheriting the seeds of the three jewels, distinguishing the three aggregates, purifying the three gates of liberation, speaking truthfully, praised by the wise, pleasing to the saints, immeasurable and boundless, like space, reaching everywhere, complete with all characteristics. The World Honored One, with such a voice, told the five monks: 'You monks! Those who have left home should always abandon two things in the world. What are the two? First, the enjoyment of sensual pleasures, all actions relying on villages, which are praised by ordinary people, must be abandoned. Second, abandoning the place where one is trapped and suffers, which is not praised by the saints, cannot benefit oneself, nor can it benefit others, this Dharma must be abandoned.' And he spoke a verse: 'Quickly abandon the place where you are harmed, all the realms of the senses must be abandoned, if you can abandon these two dharmas, you will attain the true path of nectar.' At that time, the Buddha told the monks: 'You should know! Having abandoned those two extremes, I speak of the Middle Way, which I have personally realized, for the sake of opening the eyes, for the sake of generating wisdom, for the sake of stillness, for the sake of supernatural powers, for the sake of awakening, for the sake of the ascetic, for the sake of Nirvana. You monks! If you wish to know the Middle Way of liberation, as I have realized it, for the sake of opening the eyes, for the sake of generating wisdom, for the sake of stillness, up to Nirvana, the Noble Eightfold Path, namely right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.'

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。汝等比丘！此是中路，我已證知，為開眼故，為生智故，為寂定故，為發諸通，為覺了故，為沙門故，為涅槃故，當得成就。』而說偈言：

「『如是八種正路因，　　除滅死生恐怖盡， 既得除滅諸業已，　　永更不受一切生。』

「爾時，佛告諸比丘言：『汝等比丘！至心諦聽！有四聖諦。何等為四？謂苦聖諦，苦集聖諦，苦滅聖諦，得道聖諦，如此名為四種聖諦。

「『諸比丘！何等相名為苦聖諦？所謂生苦、老苦、病苦、死憂悲苦、愛別離苦、怨憎會苦、求不得苦。此諸苦故，名苦聖諦。

「『諸比丘！何等名為苦集聖諦？所謂此愛數數動心，發思欲事，處處思想，是則名為苦集聖諦。

「『諸比丘！何等名為苦滅聖諦？所謂彼愛遠離棄捨，悉除滅盡不留余殘，心及心想一切寂定，是則名為苦滅聖諦。

「『諸比丘！何等名為得道聖諦？逮得於此八正聖路，所謂正見、正分別、正語、正業、正命、正精進、正念、正定，此名滅苦得道聖諦。

「『此苦聖諦，我往昔來，不從他聞，于諸法中，自生眼智，生意、生明、生誓願、生智慧。此苦聖諦，須如是知。乃至未聞諸法之中，生眼智慧，彼苦聖諦已照知竟(梵本再疊，今略取要)。

「『如是苦集聖諦，不從他聞，于諸法中，生眼及智，彼苦集法悉須滅之。如是乃至，苦集聖諦，已滅盡訖。

「『如是苦滅聖諦，不從他聞，于諸法中，生眼及智。彼苦滅諦今應須證。如是乃至生智慧已，苦滅聖諦，得證知盡。

「『如是苦集滅已得道聖諦，不從他聞，于諸法中，生眼及智。彼苦集滅，知得道證，乃至生智慧，還彼苦滅，得道證竟(已上四章並皆疊道)。

「『諸比丘！乃至我此四種聖諦，如是三轉十二因緣，如實未證，我未證得阿耨多羅三藐三菩提，未可得言我覺了也。

「『諸比丘！我以此四聖諦三種轉如實十二相證，然後始得阿耨多羅三藐三菩提，如是可言我覺了也。

「『諸比丘！我于爾時，生智生見，不散亂心，正得解脫。諸比丘！此我最後生，更不受有也。』

「佛說如是法相之時，長老憍陳如，即于彼坐，遠塵離垢，除諸纏縛，凈諸煩惱。于諸法中，得凈眼智，所有集法，一切皆滅。知法滅已，如實證知

現代漢語譯本：『諸位比丘！這就是我已證悟的中道，它能開啟智慧之眼，增長智慧，達到寂靜，引發神通，覺悟真理，成就沙門果位，最終達到涅槃。』佛陀並以偈語說道： 『這八種正道是真理的根源，能消除生死帶來的恐懼，一旦消除了所有業障，便能永遠擺脫輪迴之苦。』 『那時，佛陀告訴眾比丘：『你們要專心諦聽！有四聖諦。是哪四種呢？即苦聖諦、苦集聖諦、苦滅聖諦和得道聖諦，這便是所謂的四聖諦。』 『諸位比丘！什麼是苦聖諦呢？所謂生之苦、老之苦、病之苦、死之憂悲苦、愛別離之苦、怨憎會之苦、求不得之苦。這些苦難，被稱為苦聖諦。』 『諸位比丘！什麼是苦集聖諦呢？就是這種愛慾，它不斷地擾動人心，引發慾望，使人處處思念，這就是苦集聖諦。』 『諸位比丘！什麼是苦滅聖諦呢？就是這種愛慾被徹底捨棄，完全消除，不留一絲殘餘，心及一切念想都達到寂靜，這就是苦滅聖諦。』 『諸位比丘！什麼是得道聖諦呢？就是修習這八正道，即正見、正思惟、正語、正業、正命、正精進、正念、正定，這被稱為滅苦得道聖諦。』 『這苦聖諦，我過去從未從他人那裡聽聞，而是自己在諸法中，生起了智慧之眼，生起了智慧，生起了光明，生起了誓願，生起了智慧。這苦聖諦，必須如此去認知。乃至在未曾聽聞的諸法中，生起智慧之眼，這苦聖諦才算被徹底認知。』 『同樣的，這苦集聖諦，我也不是從他人那裡聽聞，而是在諸法中，生起了智慧之眼，這苦集之法必須被滅除。如此乃至，苦集聖諦，已被徹底滅盡。』 『同樣的，這苦滅聖諦，我也不是從他人那裡聽聞，而是在諸法中，生起了智慧之眼。這苦滅之諦現在應當去證悟。如此乃至生起智慧后，苦滅聖諦，才算被證悟。』 『同樣的，這苦集滅后所得到的道聖諦，我也不是從他人那裡聽聞，而是在諸法中，生起了智慧之眼。這苦集滅，知曉得道之證，乃至生起智慧，迴歸到苦滅，才算證得道。』 『諸位比丘！如果我對這四種聖諦，沒有如實地進行三轉十二因緣的證悟，我就不能說自己證得了阿耨多羅三藐三菩提，不能說自己覺悟了。』 『諸位比丘！我正是通過對這四聖諦進行三種轉動，如實地證悟了十二因緣，然後才證得了阿耨多羅三藐三菩提，這樣才能說我覺悟了。』 『諸位比丘！那時，我生起了智慧和見解，心不散亂，真正得到了解脫。諸位比丘！這是我最後一次輪迴，我將不再受生。』 佛陀宣說此法相時，長老憍陳如，當即在座上，遠離塵垢，去除一切束縛，凈化所有煩惱。在諸法中，獲得了清凈的智慧之眼，所有集聚之法，全部滅盡。知曉法滅后，如實地證悟了真理。

English version: 『Monks, this is the Middle Way, which I have realized, for the opening of the eyes, for the arising of wisdom, for tranquility, for the development of supernormal powers, for enlightenment, for the attainment of the state of a recluse, and for Nirvana. It will be accomplished.』 And he spoke in verse: 『These eight paths of righteousness are the cause, eliminating the fear of death and birth. Having eliminated all karma, one will never again be subject to any birth.』 『Then, the Buddha said to the monks: 『Monks, listen attentively! There are Four Noble Truths. What are the four? They are the Noble Truth of Suffering, the Noble Truth of the Cause of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path to the Cessation of Suffering. These are called the Four Noble Truths.』 『Monks, what is called the Noble Truth of Suffering? It is the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of sorrow and grief from death, the suffering of separation from loved ones, the suffering of encountering what is disliked, and the suffering of not getting what one desires. These sufferings are called the Noble Truth of Suffering.』 『Monks, what is called the Noble Truth of the Cause of Suffering? It is this craving that constantly agitates the mind, gives rise to desires, and causes thoughts to arise everywhere. This is called the Noble Truth of the Cause of Suffering.』 『Monks, what is called the Noble Truth of the Cessation of Suffering? It is the complete abandonment and elimination of that craving, leaving no residue, with the mind and all thoughts becoming tranquil. This is called the Noble Truth of the Cessation of Suffering.』 『Monks, what is called the Noble Truth of the Path to the Cessation of Suffering? It is the attainment of this Noble Eightfold Path, namely, Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. This is called the Noble Truth of the Path to the Cessation of Suffering.』 『This Noble Truth of Suffering, I have not heard from others in the past, but in all dharmas, I have generated the eye of wisdom, generated wisdom, generated light, generated vows, and generated understanding. This Noble Truth of Suffering must be known in this way. Until the eye of wisdom is generated in the dharmas that have not been heard, this Noble Truth of Suffering has been completely understood.』 『Likewise, this Noble Truth of the Cause of Suffering, I have not heard from others, but in all dharmas, I have generated the eye and wisdom, and this dharma of the cause of suffering must be eliminated. Thus, until the Noble Truth of the Cause of Suffering has been completely eliminated.』 『Likewise, this Noble Truth of the Cessation of Suffering, I have not heard from others, but in all dharmas, I have generated the eye and wisdom. This truth of the cessation of suffering should now be realized. Thus, until wisdom is generated, the Noble Truth of the Cessation of Suffering is realized.』 『Likewise, this Noble Truth of the Path to the Cessation of Suffering, which is attained after the cessation of the cause of suffering, I have not heard from others, but in all dharmas, I have generated the eye and wisdom. This cessation of the cause of suffering, knowing the attainment of the path, until wisdom is generated, returning to the cessation of suffering, the path is attained.』 『Monks, until I have not truly realized these Four Noble Truths, in this way, through the three turnings and twelve links of dependent origination, I cannot say that I have attained Anuttara-samyak-sambodhi, and I cannot say that I am enlightened.』 『Monks, it is through the three turnings of these Four Noble Truths, and the true realization of the twelve links of dependent origination, that I have attained Anuttara-samyak-sambodhi, and thus it can be said that I am enlightened.』 『Monks, at that time, I generated wisdom and insight, with an undistracted mind, and truly attained liberation. Monks, this is my last birth, and I will no longer be subject to existence.』 When the Buddha spoke of this Dharma, the elder Kondanna, immediately in that seat, was far from dust and defilement, removed all fetters, and purified all afflictions. In all dharmas, he attained the pure eye of wisdom, and all accumulated dharmas were completely extinguished. Knowing the extinction of dharmas, he truly realized the truth.

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。譬如凈衣，無有垢穢，無有黑縷，隨所染處，而受其色。如是如是，彼憍陳如，即于坐處，諸垢皆除，煩惱盡滅，得法眼凈，如實而知。是時彼會六萬天子，遠塵離垢，亦于諸法，得凈眼智。

「爾時，世尊作師子吼，說是偈言：

「『不可言說法甚深，　　真如寂靜無名字， 最勝憍陳如先證，　　我所求道得不空。』

「『如是甚深法說時，　　最勝世尊慈悲行， 憍陳如得凈法眼，　　復有諸天億萬千。』

「爾時，所有地居諸天，聞世尊說如是法相，一時大唱，作如是言：『仁者各知！今日婆伽婆、多陀阿伽度、阿羅呵、三藐三佛陀，在波羅㮈鹿野苑中，往昔諸仙所居住處，轉于無上微妙法輪。若有沙門、若婆羅門、若梵若魔，實不能轉如是法輪。』而說偈言：

「『善哉世尊真如見，　　為眾轉甘露法輪， 持戒禪定輻輞釭，　　慚愧精進軸锏轂。 甚深無異正真說，　　建立是輪三界尊， 今在波羅㮈城邊，　　鹿野苑中如是轉。』

「爾時，彼處地居諸天唱是聲已，其聲上徹四天王天，四王聞已復傳唱聲，其聲中作如是言說：『今日世尊、多陀阿伽度、阿羅呵、三藐三佛陀，在波羅㮈鹿野苑中，轉于無上微妙法輪。一切世間，若有沙門及婆羅門，若梵若魔，實無有人能然轉者。』

「四天王天作是聲時忉利天聞，忉利天王如是作聲夜摩天聞，夜摩作聲兜率天聞，兜率作聲化樂天聞，化樂作聲他化天聞他化作聲，梵天王聞。時梵天王即作是言：『今日世尊、多陀阿伽度、阿羅呵、三藐三佛陀，在波羅㮈鹿野苑中，轉于無上微妙法輪。一切世間，若有沙門，及婆羅門、一切魔梵，實不能轉。』如是次第，經一念頃時上諸天，各各相告，其聲遍滿，如是乃至大梵天所。

「爾時，娑婆世界之主大梵天王，既聞聲已，復發如是梵音唱言：『今日世尊、佛、婆伽婆、多陀阿伽度、阿羅呵、三藐三佛陀，在波羅㮈鹿野苑中，轉于無上微妙法輪。一切世間，若有沙門，若婆羅門、天人魔梵，實無有人能作如是如法轉者。』如是次第，至有頂天。

「爾時世尊當轉法輪，是時天人魔梵沙門，及婆羅門，一切世間，大光普照

現代漢語譯本 譬如潔凈的衣服，沒有污垢，沒有黑線，隨著染色的地方，而呈現相應的顏色。就像這樣，憍陳如在座位上，所有的污垢都被清除，煩惱都消滅了，獲得了法眼清凈，如實地了知真理。當時，在場的六萬天子，遠離塵垢，也在諸法中，獲得了清凈的智慧。 這時，世尊發出獅子吼，說了這首偈語： 『不可言說的法甚深奧，真如寂靜沒有名字，最先證悟的是憍陳如，我所追求的道沒有落空。』 『當說如此甚深的法時，最尊貴的世尊慈悲地行事，憍陳如獲得了清凈的法眼，還有億萬諸天也獲得了。』 這時，所有地居諸天，聽到世尊說這樣的法相，一時大聲唱誦，這樣說道：『各位仁者請知！今天，婆伽婆、多陀阿伽度、阿羅呵、三藐三佛陀，在波羅㮈鹿野苑中，過去諸仙居住的地方，轉動了無上微妙的法輪。如果有沙門、婆羅門、梵天或魔，實際上都不能轉動這樣的法輪。』並說了偈語： 『善哉世尊，真如的見解，為眾生轉動甘露法輪，持戒禪定是輪輻，慚愧精進是軸心和輪轂。甚深無二的正法，建立這個法輪的是三界至尊，現在在波羅㮈城邊，鹿野苑中這樣轉動。』 這時，那裡的地居諸天發出這樣的聲音后，聲音傳到四天王天，四天王聽到后又傳唱聲音，他們的聲音中這樣說道：『今天，世尊、多陀阿伽度、阿羅呵、三藐三佛陀，在波羅㮈鹿野苑中，轉動了無上微妙的法輪。在整個世間，如果有沙門、婆羅門、梵天或魔，實際上沒有人能夠轉動它。』 四天王天發出這樣的聲音時，忉利天聽到了，忉利天王也這樣發出聲音，夜摩天聽到了，夜摩天發出聲音，兜率天聽到了，兜率天發出聲音，化樂天聽到了，化樂天發出聲音，他化天聽到了，他化天發出聲音，梵天王聽到了。這時，梵天王就說道：『今天，世尊、多陀阿伽度、阿羅呵、三藐三佛陀，在波羅㮈鹿野苑中，轉動了無上微妙的法輪。在整個世間，如果有沙門、婆羅門、一切魔梵，實際上都不能轉動它。』就這樣依次傳遞，經過一念的時間，上面的諸天，各自互相告知，聲音傳遍，直到大梵天那裡。 這時，娑婆世界之主大梵天王，聽到聲音后，又發出這樣的梵音唱道：『今天，世尊、佛、婆伽婆、多陀阿伽度、阿羅呵、三藐三佛陀，在波羅㮈鹿野苑中，轉動了無上微妙的法輪。在整個世間，如果有沙門、婆羅門、天人魔梵，實際上沒有人能夠像這樣如法地轉動它。』就這樣依次傳遞，直到有頂天。 這時，世尊將要轉動法輪，這時天人、魔、梵、沙門，以及婆羅門，整個世間，都被大光明普照。

English version For example, a clean garment, without any dirt or black threads, takes on the color of whatever it is dyed with. Just like that, Kaundinya, while sitting there, had all his defilements removed, his afflictions extinguished, and obtained the pure Dharma eye, knowing the truth as it is. At that time, sixty thousand devas in the assembly, far from dust and defilement, also obtained pure wisdom in all dharmas. Then, the World Honored One roared like a lion, and spoke this verse: 'The Dharma that cannot be spoken is profound, the Suchness is tranquil and without a name, the first to realize it was Kaundinya, my pursuit of the path is not in vain.' 'When such a profound Dharma was spoken, the most honored World Honored One acted with compassion, Kaundinya obtained the pure Dharma eye, and countless millions of devas also obtained it.' At that time, all the earth-dwelling devas, hearing the World Honored One speak of such Dharma characteristics, chanted loudly at once, saying: 'O worthy ones, know this! Today, the Bhagavan, Tathagata, Arhat, Samyaksambuddha, in the Deer Park at Varanasi, the place where the ancient sages resided, is turning the unsurpassed, subtle Dharma wheel. If there are shramanas, brahmins, Brahma, or Mara, they cannot actually turn such a Dharma wheel.' And they spoke this verse: 'Well done, World Honored One, seeing the Suchness, turning the nectar Dharma wheel for all beings, precepts and meditation are the spokes, shame and diligence are the axle and hub. The profound and non-dual true Dharma, the one who established this wheel is the honored one of the three realms, now at the edge of Varanasi, in the Deer Park, it is being turned like this.' At that time, after the earth-dwelling devas made this sound, the sound reached the Four Heavenly Kings, and the Four Kings, having heard it, also chanted the sound, and in their sound they said: 'Today, the World Honored One, Tathagata, Arhat, Samyaksambuddha, in the Deer Park at Varanasi, is turning the unsurpassed, subtle Dharma wheel. In all the world, if there are shramanas, brahmins, Brahma, or Mara, there is actually no one who can turn it.' When the Four Heavenly Kings made this sound, the Trayastrimsha Heaven heard it, and the Trayastrimsha King also made this sound, the Yama Heaven heard it, the Yama Heaven made a sound, the Tushita Heaven heard it, the Tushita Heaven made a sound, the Nirmanarati Heaven heard it, the Nirmanarati Heaven made a sound, the Paranirmitavasavartin Heaven heard it, the Paranirmitavasavartin Heaven made a sound, and the Brahma King heard it. At that time, the Brahma King said: 'Today, the World Honored One, Tathagata, Arhat, Samyaksambuddha, in the Deer Park at Varanasi, is turning the unsurpassed, subtle Dharma wheel. In all the world, if there are shramanas, brahmins, all Maras and Brahmas, they cannot actually turn it.' In this way, in the space of a single thought, the devas above, each informed the other, and the sound spread, even to the Great Brahma. At that time, the Great Brahma King, the lord of the Saha world, having heard the sound, again uttered this Brahma sound, chanting: 'Today, the World Honored One, Buddha, Bhagavan, Tathagata, Arhat, Samyaksambuddha, in the Deer Park at Varanasi, is turning the unsurpassed, subtle Dharma wheel. In all the world, if there are shramanas, brahmins, devas, humans, Maras, or Brahmas, there is actually no one who can turn it like this, in accordance with the Dharma.' In this way, it was passed on, even to the Akanistha Heaven. At that time, when the World Honored One was about to turn the Dharma wheel, at that time, devas, humans, Maras, Brahmas, shramanas, and brahmins, all the world, were illuminated by a great light.

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。其鐵圍山，大鐵圍山，其兩山間，幽冥黑暗，所有眾生，受極重苦；而此日月，如是光明，如是大德，如是神通，如是威力，如是自在，而於彼處，不能照耀、不能令光；佛威神故，彼處普照、其中眾生，得光明故，各各相見，各各相知，各相謂言：『此處亦復有眾生也(已上兩句梵本再稱)。』

「爾時，世界土地所有一切樹木，百卉藥草，悉皆順時，隨其種類大小，各各自生莖葉花果，生已花自然來雨于佛上，為供養故。其虛空中清凈，無有塵霧煙霞，暫起輕云，降微細雨，以灑于地，雨水清涼，具八功德。雨已還晴，復起微風，涼冷調適，四方皆凈，顯現分明，無有塵翳。上界虛空諸天聚集，作天音樂，唱天妙歌，雨天種種曼陀羅花，並及摩訶曼陀羅花。又雨諸天細妙之衣，雨天金銀琉璃所作七寶蓮花，復雨無量優缽羅花、波頭摩花、拘物頭花、分陀利花，下如來上；復雨無量種種雜香末香涂香，散如來上，散已復散。如來坐處，四面周匝方一由旬，其種種花悉皆遍滿，間無空缺。復此大地，六種震動，動、遍動、等遍動，震、遍震、等遍震，涌、遍涌、等遍涌，吼、遍吼、等遍吼，覺、遍覺、等遍覺，一切眾生一向悉皆受大快樂。于彼時中，無一眾生有欲惱者、瞋恚惱者、愚癡惱者、我慢惱者、貢高惱者，不驚不怖，無一眾生造作諸罪。若患眾生，即得除差；飢渴眾生，即得飽滿；酒醉眾生，即得醒悟；顛狂眾生，皆得本心。盲者得視，聾者得聽；若有六根不完具者，悉得具足；貧凍裸露諸眾生等，皆得富饒；羸瘦眾生，皆得肥滿；系閉眾生，皆得解脫；枷鎖杻械諸眾生等，自然得出；地獄眾生，即得滅惱；六畜眾生，無有驚怖；餓鬼眾生，飢渴得定。如是因緣，其憍陳如，得名證智。

「爾時，長老憍陳如身如實得見一切諸法，如實得知一切諸法，如實得證一切諸法，如實得度煩惱險路，度煩惱磧，度無疑處，心中決定無有滯礙，已得無畏，不從他學。時憍陳如，知彼法行，從坐而起，頂禮佛足，胡跪合掌，而白佛言：『善哉！世尊！我入佛法，世尊度我，以為沙門，與具足戒，愿作比丘。』

「爾時，佛告憍陳如言：『善來比丘！入我法中，行於梵行，盡苦邊故

現代漢語譯本：其鐵圍山和大鐵圍山之間，幽暗無光，所有眾生都遭受著極重的痛苦；而這日月，如此光明，如此具有大德，如此具有神通，如此具有威力，如此自在，卻在那裡不能照耀，不能發光。因為佛的威神之力，那裡普照光明，其中的眾生，因為得到光明，各自能夠相見，各自能夠相知，互相說道：『這裡也有眾生啊（以上兩句梵本再稱）。』 那時，世界土地上所有一切樹木，各種草藥，都順應時節，隨著各自的種類大小，各自生長出莖葉花果，生長出來后，花自然地降落到佛的身上，作為供養。那虛空中清凈，沒有塵霧煙霞，暫時升起輕云，降下細微的雨，灑在地上，雨水清涼，具有八種功德。雨後天晴，又颳起微風，涼爽適宜，四方都清凈，顯現得清晰分明，沒有塵埃遮蔽。上界虛空中的諸天聚集，演奏天樂，唱著美妙的天歌，降下各種曼陀羅花，以及大曼陀羅花。又降下諸天細妙的衣裳，降下天上的金銀琉璃所做的七寶蓮花，又降下無量優缽羅花、波頭摩花、拘物頭花、分陀利花，落在如來身上；又降下無量各種雜香、末香、涂香，散在如來身上，散了又散。如來坐的地方，四面周圍方圓一由旬，各種花都遍佈，沒有空隙。這時，大地發生六種震動，動、遍動、等遍動，震、遍震、等遍震，涌、遍涌、等遍涌，吼、遍吼、等遍吼，覺、遍覺、等遍覺，一切眾生都一致地感受到巨大的快樂。在那時，沒有一個眾生有慾望的煩惱、嗔恚的煩惱、愚癡的煩惱、我慢的煩惱、貢高的煩惱，不驚恐不害怕，沒有一個眾生造作各種罪業。如果患病的眾生，立即痊癒；飢渴的眾生，立即飽足；醉酒的眾生，立即清醒；癲狂的眾生，都恢復本性。盲人能夠看見，聾人能夠聽見；如果有六根不完備的，都能夠完備；貧窮寒冷的眾生，都變得富饒；瘦弱的眾生，都變得肥胖；被囚禁的眾生，都得到解脫；戴著枷鎖鐐銬的眾生，自然地脫落；地獄的眾生，立即消除痛苦；六畜道的眾生，沒有驚恐；餓鬼道的眾生，飢渴得到平息。因為這樣的因緣，憍陳如，得到了『證智』的名稱。 那時，長老憍陳如親身如實地見到一切諸法，如實地知道一切諸法，如實地證得一切諸法，如實地度過煩惱的險路，度過煩惱的沙漠，度過無疑之處，心中決定沒有滯礙，已經得到無畏，不從他人學習。這時，憍陳如，知道佛法之行，從座位上站起來，頂禮佛足，胡跪合掌，對佛說道：『善哉！世尊！我進入佛法，世尊度化我，成為沙門，給予我具足戒，愿成為比丘。』 那時，佛告訴憍陳如說：『善來比丘！進入我的佛法中，修行梵行，以達到苦的盡頭。』

English version: Between the Iron Mountain and the Great Iron Mountain, there is a dark and gloomy space where all beings suffer extreme pain; while the sun and moon, so bright, so virtuous, so powerful, so free, cannot shine or illuminate that place. Because of the Buddha's divine power, that place is illuminated, and the beings there, having received light, can see each other, know each other, and say to each other, 'There are also beings here (the above two sentences are repeated in the Sanskrit text).' At that time, all the trees, herbs, and plants on the earth of the world, in accordance with the seasons, grew stems, leaves, flowers, and fruits according to their respective kinds and sizes. After they grew, the flowers naturally rained down on the Buddha as an offering. The sky was clear, without dust, fog, or haze. Light clouds temporarily arose, and a fine rain fell on the ground. The rainwater was cool and possessed eight virtues. After the rain, the sky cleared, and a gentle breeze arose, cool and pleasant. All directions were clear, distinct, and free from dust. The gods of the upper realms gathered in the sky, playing celestial music, singing celestial songs, and raining down various kinds of Mandarava flowers, as well as great Mandarava flowers. They also rained down fine celestial garments, seven-jeweled lotus flowers made of gold, silver, and lapis lazuli, and countless Utpala flowers, Padma flowers, Kumuda flowers, and Pundarika flowers, which fell upon the Tathagata. They also rained down countless kinds of mixed incense, powdered incense, and perfumed incense, which were scattered upon the Tathagata, again and again. The place where the Tathagata sat, for a distance of one yojana in all directions, was completely covered with various flowers, with no gaps. At this time, the earth shook in six ways: shaking, shaking everywhere, shaking equally everywhere; quaking, quaking everywhere, quaking equally everywhere; surging, surging everywhere, surging equally everywhere; roaring, roaring everywhere, roaring equally everywhere; awakening, awakening everywhere, awakening equally everywhere. All beings uniformly experienced great joy. At that time, no being had the afflictions of desire, anger, ignorance, pride, or arrogance. They were not startled or afraid, and no being committed any sins. If beings were sick, they were immediately healed; if they were hungry or thirsty, they were immediately satisfied; if they were drunk, they immediately became sober; if they were insane, they all regained their sanity. The blind could see, and the deaf could hear. If any had incomplete senses, they were all made complete. The poor and cold became rich, the thin became fat, the imprisoned were freed, and those in shackles and chains were naturally released. The beings in hell were immediately relieved of their suffering, the animals were no longer afraid, and the hungry ghosts were no longer hungry or thirsty. Because of these causes and conditions, Kaundinya received the name 'Attained Wisdom'. At that time, the elder Kaundinya personally and truly saw all dharmas, truly knew all dharmas, truly attained all dharmas, truly crossed the dangerous path of afflictions, crossed the desert of afflictions, crossed the place of no doubt, and his mind was free from all hindrances. He had attained fearlessness and did not learn from others. Then, Kaundinya, knowing the practice of the Dharma, rose from his seat, bowed at the Buddha's feet, knelt with his palms together, and said to the Buddha, 'Excellent, World Honored One! I have entered the Buddha's Dharma. The World Honored One has saved me and made me a Shramana. Grant me the full precepts, and I wish to become a Bhikshu.' At that time, the Buddha said to Kaundinya, 'Welcome, Bhikshu! Enter my Dharma, practice the pure conduct, and reach the end of suffering.'

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。』是時長老憍陳如，身即便出家，成具足戒；餘四比丘，各說法要，隨機教授。而彼眾中，有三比丘，乞食他行，唯二比丘，稟受教誨；其後三人，既將食來，合有六人，相共坐食。彼等已得如來說法教化承受，當是之時，次一長老，跋提梨迦(隋言小賢)，其次長老名婆沙波(隋言起氣)，是等二人，即于坐中，遠塵離垢，盡諸結惑，凈煩惱界，于諸法中，得法眼凈，所有結惑，一切皆盡，識無常法，如實證知。譬如凈衣，無有黑縷，無有脂膩，隨所欲染，正受其色。如是如是，而彼長老跋提梨迦，並及長老婆沙波等，在於彼坐，遠塵離垢，得凈法眼，略說乃至，即成出家，得具足戒。

「如是次第，彼後來人所乞食者，如法教化，如法攝受。世尊如法示現之時，彼之長老摩訶那摩(隋言大名)，並及長老阿奢逾時(隋言調馬)，即于彼坐，遠塵離垢，于諸法中，得凈法眼。如是如是，長老大名、長老調馬，即于彼坐，盡煩惱垢，如實證知。彼等自見得諸法相，度法相已，無復疑心，到無畏地，不從他聞。于佛法中，得知證已，從坐而起，頂禮佛足，在於佛前，胡跪合掌，而白佛言：『唯愿世尊！聽我出家，與我具戒。』

「爾時，佛告二比丘言：『汝等比丘！善來入我自說法中，行於梵行，正盡苦邊。』時二長老，即成出家，得具足戒。而有偈說：

「『小賢起氣憍陳如，　　摩訶那摩及調馬， 彼等初證知見此，　　如來甘露鼓法門。』

「爾時，世尊即告彼等五比丘言：『汝諸比丘！我日夜恒行正念故，正行行已，得於無上正真解脫，具足證知。汝等比丘！應當學我作如是念，行於正行，汝等亦當得此無上正真解脫，當證知耳。』

「爾時，魔王波旬往詣佛世尊所，到佛所已，即以偈頌，而白佛言：

「『瞿曇以欲愛自纏，　　一切天欲及人慾， 今既入此大纏縛，　　我決不放汝沙門。』

「爾時，世尊思惟知是魔波旬說，世尊如是思惟知已，即還以偈答波旬言：

「『我以久脫諸愛纏，　　天欲人慾悉並離， 大縛我既得出訖，　　況復汝先被我降。』

「爾時，魔王波旬聞佛說此偈已默然而住，如是思惟：『沙門瞿曇！知我意行。沙門釋子！見我心情』。即懷悵怏，苦惱不樂，于彼地方，沒身不現

現代漢語譯本：當時，長老憍陳如立刻出家，受了具足戒。其餘四位比丘，各自說法要，隨機教導。他們之中，有三位比丘外出乞食，只有兩位比丘接受教誨。之後，三位乞食的比丘帶著食物回來，總共有六人，一起坐下吃飯。他們已經得到如來的說法教化，當時，依次是長老跋提梨迦（隋朝時譯為小賢），其次是長老婆沙波（隋朝時譯為起氣），這兩位就在坐中，遠離塵垢，斷盡一切煩惱，清凈煩惱的境界，在一切法中，得到法眼清凈，所有煩惱都已斷盡，如實地證知無常之法。譬如干凈的衣服，沒有黑線，沒有油膩，想要染成什麼顏色，就能染成什麼顏色。像這樣，長老跋提梨迦和長老婆沙波等，就在那個座位上，遠離塵垢，得到清凈的法眼，簡略地說，他們就出家了，受了具足戒。 像這樣依次，後來乞食的人，都如法教化，如法攝受。世尊如法示現的時候，長老摩訶那摩（隋朝時譯為大名），以及長老阿奢逾時（隋朝時譯為調馬），就在那個座位上，遠離塵垢，在一切法中，得到清凈的法眼。像這樣，長老大名、長老調馬，就在那個座位上，斷盡煩惱垢，如實地證知。他們自己見到得到諸法實相，度過法相之後，不再有疑惑，到達無畏的境界，不是從別人那裡聽來的。在佛法中，得知證悟之後，從座位上站起來，頂禮佛足，在佛前，胡跪合掌，對佛說：『唯愿世尊！允許我們出家，給我們具足戒。』 當時，佛告訴兩位比丘說：『你們比丘！善來，進入我自說的法中，修行梵行，真正斷盡苦的邊際。』當時，兩位長老，就出家了，受了具足戒。有一首偈頌說： 『小賢、起氣、憍陳如，摩訶那摩及調馬，他們最初證知見到此，如來甘露鼓法門。』 當時，世尊就告訴那五位比丘說：『你們比丘！我日夜恒常行持正念，正行之後，得到無上正真解脫，具足證知。你們比丘！應當學習我這樣念，行持正行，你們也應當得到這無上正真解脫，應當證知。』 當時，魔王波旬前往佛世尊那裡，到了佛那裡之後，就用偈頌，對佛說： 『瞿曇被欲愛纏繞，一切天欲和人慾，現在既然進入這大纏縛，我決不放你這個沙門。』 當時，世尊思惟知道這是魔波旬說的，世尊這樣思惟知道之後，就用偈頌回答波旬說： 『我早已脫離一切愛慾的纏繞，天欲人慾都已遠離，大束縛我已經脫離了，何況你先前就被我降伏。』 當時，魔王波旬聽佛說完這偈頌后，默默地站著，這樣思惟：『沙門瞿曇！知道我的意圖。沙門釋子！看透我的心情』。就懷著悵惘，苦惱不樂，在那個地方，消失不見。

English version: At that time, the elder Kaundinya immediately left home, receiving the full monastic precepts. The other four monks each expounded the Dharma, teaching according to their individual capacities. Among them, three monks went out for alms, while only two monks received instruction. Later, the three monks who had gone for alms returned with food, and there were a total of six people who sat down to eat together. Having received the Tathagata's teachings and guidance, at that time, the first elder was Bhadrika (translated as 'Little Worthy' in the Sui Dynasty), and the second elder was Vashpa (translated as 'Rising Vigor' in the Sui Dynasty). These two, while sitting there, became free from dust and defilement, exhausted all their afflictions, purified the realm of afflictions, and in all dharmas, obtained the pure Dharma eye. All their afflictions were completely extinguished, and they truly realized the impermanent nature of dharmas. It was like a clean garment, without any black threads or grease, which could be dyed any color one desired. In this way, the elders Bhadrika and Vashpa, while sitting there, became free from dust and defilement, obtained the pure Dharma eye, and briefly speaking, they left home and received the full monastic precepts. In this way, successively, those who came later for alms were taught and received according to the Dharma. When the World Honored One manifested the Dharma in this way, the elder Mahanama (translated as 'Great Name' in the Sui Dynasty), and the elder Ashvajit (translated as 'Taming Horse' in the Sui Dynasty), while sitting there, became free from dust and defilement, and in all dharmas, obtained the pure Dharma eye. In this way, the elders Mahanama and Ashvajit, while sitting there, exhausted the defilements of afflictions, and truly realized the nature of dharmas. Having seen for themselves that they had attained the true nature of all dharmas, and having transcended the characteristics of dharmas, they no longer had any doubts, and reached the state of fearlessness, not having heard it from others. Having understood and realized the Dharma of the Buddha, they rose from their seats, bowed at the Buddha's feet, knelt with their right knees on the ground, joined their palms, and said to the Buddha: 'May the World Honored One allow us to leave home and grant us the full monastic precepts.' At that time, the Buddha said to the two monks: 'Monks, welcome! Enter into the Dharma that I have spoken myself, practice the pure conduct, and truly end the cycle of suffering.' At that time, the two elders left home and received the full monastic precepts. There is a verse that says: 'Little Worthy, Rising Vigor, Kaundinya, Mahanama, and Taming Horse, they were the first to realize and see this, the Tathagata's Dharma gate of sweet dew.' At that time, the World Honored One said to the five monks: 'Monks, because I constantly practice right mindfulness day and night, and having practiced right conduct, I have attained the unsurpassed, true, and complete liberation, and have fully realized it. Monks, you should learn from me and think in this way, practice right conduct, and you too shall attain this unsurpassed, true, and complete liberation, and shall realize it.' At that time, the demon king Mara Papiyas went to where the World Honored One was. Having arrived, he spoke to the Buddha in verse: 'Gautama, you are entangled by the love of desire, all heavenly desires and human desires. Now that you have entered this great entanglement, I will certainly not release you, ascetic.' At that time, the World Honored One, knowing that this was said by Mara Papiyas, having thought and known this, replied to Papiyas in verse: 'I have long since escaped all the entanglements of love and desire, heavenly desires and human desires are all far from me. I have already escaped the great bondage, how much more so since you were previously subdued by me.' At that time, the demon king Mara Papiyas, having heard the Buddha speak this verse, stood silently, thinking: 'The ascetic Gautama knows my intentions. The ascetic, the son of the Shakya clan, sees through my heart.' He then felt dejected, distressed, and unhappy, and disappeared from that place.

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「爾時，世尊復更重告五比丘言：『汝等比丘！若知諸色是無我者，是色則不作惱壞相，當不受苦，應如是見，應如是知。如是有色，以色無我，是故一切色能生惱，色能生苦。雖生苦惱，亦不可得色之定性。色既不定，亦不可願色如是有，亦不可道愿如是無。其色既然，受想行識，亦復如是。

「『汝等比丘！當知于識亦無有我，識若有我，此識應當不作于惱，不作于苦，以識體無不可得故。云何乃得作如是有？亦不可道愿如是無。以識無我，是故識能作惱作苦，以識本無，即不可願識如是有、如是不有。』

「復告比丘：『于汝意云何？識為當常？為當無常？』時諸比丘即白佛言：『世尊！此識無常。』佛復問言：『識既無常，為苦為樂？』諸比丘言：『世尊！此識是苦。』佛復告言：『識既是苦、無常、破壞，非是正法，非是常住。若能如是見於識者，乃可能作如是思惟：「彼是於我，或我是彼，或我見我是於我耶？」』諸比丘言：『不也世尊。』

「佛告諸比丘：『汝等當知！所有諸色，或過去色，現在未來，若內若外，若粗若細，若上若下，若近若遠，一切不可作如是念：「彼是於我，我是于彼。」如是如是，如實正智，應須如是。所有一切受想行識，過去未來，現在內外。粗細上下，遠近諸識，不作是念：「我是于彼，彼是於我，或我是我。」如是如是，如實正見，當如是知。』

「佛告諸比丘：『汝等當知！若有多聞聲聞之人，能作如是思惟見者，當厭離色受想行識；既厭離已，一切不樂；既心不樂，而得解脫；既得解脫，當生是智，我生已盡，梵行已立，所作已辦，不受後有，我如是知。』

「爾時，世尊說是法已，時五比丘于有為中，諸漏滅盡，心得解脫。當於是時，此世間有六阿羅漢，一是世尊，五是比丘。而於后時，如來授記：『汝等比丘！若知我初轉於法輪說法之時，不違我教，最第一者，謂五仙首，其憍陳如比丘是也。』」

時，諸比丘聞是語已，即白佛言：「希有世尊！其憍陳如長老比丘，作何善根？以是因緣，如來初轉無上法輪，其能不違。」作是語已。

爾時，佛告諸比丘言：「汝等比丘！至心諦聽。我念往昔，還在此處波羅捺城，有一瓦師。是時彼有一辟支佛，身體帶患，欲治病故，入于聚落

現代漢語譯本： 『那時，世尊再次鄭重地告訴五位比丘說：『你們這些比丘！如果知道諸色是無我的，這些色就不會產生惱害的現象，就不會遭受痛苦，應當這樣看待，應當這樣瞭解。像這樣有色，因為色是無我的，所以一切色都能產生惱害，色能產生痛苦。即使產生痛苦和惱害，也無法得到色的固定性質。色既然是不固定的，就不能希望色是這樣，也不能說希望色不是這樣。色既然如此，受、想、行、識也是如此。 『你們這些比丘！應當知道識也沒有我，如果識有我，這個識就不應該產生惱害，不應該產生痛苦，因為識的本體是無常的，不可得的。怎麼能說識是這樣呢？也不能說希望識不是這樣。因為識是無我的，所以識能產生惱害和痛苦，因為識的本質是無常的，所以不能希望識是這樣或不是這樣。』 又告訴比丘們：『你們認為如何？識是常住的嗎？還是無常的？』當時，比丘們回答佛說：『世尊！這個識是無常的。』佛又問：『識既然是無常的，是苦還是樂？』比丘們說：『世尊！這個識是苦的。』佛又說：『識既然是苦的、無常的、會壞滅的，就不是正法，不是常住的。如果能這樣看待識，才可能這樣思考：「它是屬於我的，或者我是屬於它的，或者我見我是屬於我的嗎？」』比丘們說：『不是的，世尊。』 佛告訴比丘們：『你們應當知道！所有諸色，無論是過去的色，現在的色，還是未來的色，無論是內在的色，還是外在的色，無論是粗糙的色，還是細微的色，無論是上面的色，還是下面的色，無論是近處的色，還是遠處的色，一切都不能這樣想：「它是屬於我的，我是屬於它的。」應當像這樣，如實地以正確的智慧來看待。所有一切受、想、行、識，無論是過去、未來、現在、內在、外在、粗細、上下、遠近的諸識，都不能這樣想：「我是屬於它的，它是屬於我的，或者我是我。」應當像這樣，如實地以正確的見解來了解。』 佛告訴比丘們：『你們應當知道！如果有多聞的聲聞之人，能夠這樣思考和看待，就會厭離色、受、想、行、識；既然厭離了，就會不再貪戀；既然心中不再貪戀，就能得到解脫；既然得到解脫，就會產生這樣的智慧：我的生死已經結束，清凈的修行已經建立，該做的事情已經完成，不再有後世的生命，我知道是這樣的。』 那時，世尊說完這個法后，當時五位比丘在有為法中，諸漏滅盡，心得到解脫。當時，這個世間有六位阿羅漢，一位是世尊，五位是比丘。後來，如來授記說：『你們這些比丘！如果知道我最初轉法輪說法的時候，不違揹我的教導，最第一位的，就是五位仙人首領，其中憍陳如比丘就是。』 當時，比丘們聽到這些話后，就對佛說：『稀有啊，世尊！憍陳如長老比丘，做了什麼善根？因為這個因緣，如來最初轉無上法輪，他能夠不違背。』說完這些話。 那時，佛告訴比丘們說：『你們這些比丘！專心仔細聽。我回憶過去，還在這個波羅奈城，有一個瓦匠。當時，那裡有一位辟支佛，身體帶著疾病，爲了治病，進入了村落。

English version: 『At that time, the World-Honored One again solemnly told the five bhikkhus: 『You bhikkhus! If you know that all forms are without self, these forms will not produce the appearance of affliction, and will not suffer. You should see it this way, and understand it this way. Like this, there is form, because form is without self, therefore all forms can produce affliction, and form can produce suffering. Even if suffering and affliction arise, the fixed nature of form cannot be obtained. Since form is not fixed, one cannot wish that form is like this, nor can one say that one wishes form is not like this. Since form is like this, so are sensation, perception, mental formations, and consciousness.』 『You bhikkhus! You should know that there is also no self in consciousness. If there were a self in consciousness, this consciousness should not produce affliction, and should not produce suffering, because the essence of consciousness is impermanent and unattainable. How can one say that consciousness is like this? Nor can one say that one wishes consciousness is not like this. Because consciousness is without self, therefore consciousness can produce affliction and suffering. Because the nature of consciousness is impermanent, one cannot wish that consciousness is like this or not like this.』 He further told the bhikkhus: 『What do you think? Is consciousness permanent? Or is it impermanent?』 At that time, the bhikkhus replied to the Buddha: 『World-Honored One! This consciousness is impermanent.』 The Buddha then asked: 『Since consciousness is impermanent, is it suffering or pleasure?』 The bhikkhus said: 『World-Honored One! This consciousness is suffering.』 The Buddha then said: 『Since consciousness is suffering, impermanent, and subject to destruction, it is not the true Dharma, and it is not permanent. If one can see consciousness in this way, then one can think like this: 「Is it mine, or am I its, or do I see that I am mine?」』 The bhikkhus said: 『No, World-Honored One.』 The Buddha told the bhikkhus: 『You should know! All forms, whether past, present, or future, whether internal or external, whether coarse or fine, whether above or below, whether near or far, all cannot think like this: 「It is mine, I am its.」 You should see it like this, with true and correct wisdom. All sensations, perceptions, mental formations, and consciousness, whether past, future, present, internal, external, coarse, fine, above, below, near, or far, all cannot think like this: 「I am its, it is mine, or I am me.」 You should understand it like this, with true and correct understanding.』 The Buddha told the bhikkhus: 『You should know! If there are learned disciples who can think and see in this way, they will be disgusted with form, sensation, perception, mental formations, and consciousness; once disgusted, they will no longer be attached; once their minds are no longer attached, they will attain liberation; once they attain liberation, they will generate this wisdom: my birth is finished, the pure practice is established, what needs to be done is done, there will be no future life, I know it is like this.』 At that time, after the World-Honored One finished speaking this Dharma, the five bhikkhus, in the realm of conditioned phenomena, had all their outflows extinguished, and their minds were liberated. At that time, there were six Arhats in this world, one was the World-Honored One, and five were bhikkhus. Later, the Tathagata gave a prophecy: 『You bhikkhus! If you know that when I first turned the wheel of Dharma, those who did not disobey my teachings, the foremost were the five leaders of the ascetics, among whom the bhikkhu Kondanna was one.』 At that time, after the bhikkhus heard these words, they said to the Buddha: 『It is rare, World-Honored One! What good roots did the elder bhikkhu Kondanna cultivate? Because of this cause, when the Tathagata first turned the unsurpassed wheel of Dharma, he was able to not disobey.』 After saying these words. At that time, the Buddha told the bhikkhus: 『You bhikkhus! Listen attentively. I recall in the past, still in this city of Varanasi, there was a potter. At that time, there was a Pratyekabuddha there, whose body was afflicted with illness, and in order to cure his illness, he entered the village.』

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。夏將欲至，其辟支佛，為治病故，詣瓦師邊，既到彼已，語瓦師言：『仁者瓦師！汝若不辭，我寄汝家一夏安坐，乃至治病，將息差故。』時彼瓦師，以清凈心，白辟支佛，作如是言：『善哉大仙！此語不違，隨意而住。我當稱力，給奉大仙，四事供養。』時彼瓦師，為辟支佛，去家不遠，作一房屋，與彼令坐，安施臥具，蠅拂燈脂。時辟支佛，即于彼夜，入火三昧。時彼瓦師，見大火光，作是思惟：『何故此燈如是熾明而久不滅？莫彼草屋被火所燒？』

「爾時，瓦師安徐輕足，至草菴所，密私伺看，見辟支佛，結加而坐，如大火聚，熾然放光，其身儼然不被燒爇。瓦師見已，速疾卻看，急走而還，後日信心倍生希有。而彼尊者辟支佛，住彼瓦師家，如是寂靜，經停一夏，安居將養，而彼瓦師所須四事，悉皆供奉而供養之。復將醫師，遣為治病，須藥療者，悉皆與之，而不能得彼辟支佛身病損差。彼辟支佛，既因身病，遂便命終。

「爾時，瓦師見彼尊者辟支佛身入般涅槃，見已悵怏，憂愁不樂，啼哭流淚，嗚呼稱冤。是時無量無邊人民，聞彼瓦師哭泣聲已，詣彼借問言：『汝瓦師！何故如是嗚呼而哭？』時彼瓦師，向彼人輩，說辟支佛神通因緣：『此之仙人，如是精進，如是持戒，常行妙法，我將醫師，來為療治，不能得差。』

「爾時，別有諸辟支佛，唯少一人，不滿五百，將栴檀木，以神通飛從空而來，阇維于彼辟支佛身訖，而慰勞彼瓦師言：『仁者瓦師！汝心應生歡喜踴躍遍滿於體。何以故？汝既供養此仙人身，汝此功德，汝當來世大得善利。汝見我等神通已不？』瓦師言：『見。』

「爾時，彼等諸辟支佛復語瓦師，作如是言：『如今我等所作神通，此之仙人神通亦然，於我等邊，此最老大。』時彼瓦師即問彼等辟支佛言：『尊者今居在何處所？』諸辟支佛報瓦師言：『去於此處，有一聚落，名王舍城，去城不遠，有一山名諸仙居山，我等居在彼處而住。』

「爾時，瓦師即白彼等辟支佛言：『善來諸仙！受我家食，訖隨意去。』

「爾時，彼等諸辟支佛一切皆受彼之飯食，食訖已后語瓦師言：『于當來世，有佛出現，汝于彼邊，發心乞愿，藉此功德清凈之心

現代漢語譯本：夏天快要到了，一位辟支佛爲了治病，來到一位瓦匠那裡。到了之後，他對瓦匠說：『仁者瓦匠！如果你不介意，我想在你家寄住一個夏天，以便治病，調養身體。』當時，那位瓦匠以清凈的心，對辟支佛說：『善哉大仙！這話不違揹我的意願，請隨意住下。我當盡力，供奉大仙，提供四事供養。』當時，那位瓦匠為辟支佛在家不遠處蓋了一間房屋，讓他居住，安置了臥具、拂塵和燈油。當時，辟支佛當晚就進入了火三昧。當時，那位瓦匠看到大火光，心想：『為什麼這燈如此熾盛明亮，而且久不熄滅？莫非是草屋被火燒了？』 這時，瓦匠慢慢地、輕輕地走到草菴那裡，偷偷地窺視，看到辟支佛結跏趺坐，像一大團火焰，熾熱地發光，他的身體卻安然無恙，沒有被燒著。瓦匠看到后，趕緊退後，急忙跑回，第二天信心倍增，覺得非常稀有。而那位尊者辟支佛，就在瓦匠家，如此寂靜地住了一個夏天，安居調養，而那位瓦匠所需要的四事供養，都全部供奉給他。又請來醫生，為他治病，需要藥物治療的，都給他，但卻不能使辟支佛的身體疾病好轉。那位辟支佛，因為身體的疾病，最終就去世了。 當時，瓦匠看到那位尊者辟支佛入般涅槃，看到后悵然若失，憂愁不樂，啼哭流淚，嗚呼喊冤。這時，無數的人民，聽到瓦匠的哭泣聲后，來到他那裡詢問說：『你瓦匠！為什麼如此嗚呼而哭？』當時，那位瓦匠向那些人講述了辟支佛的神通因緣：『這位仙人，如此精進，如此持戒，常行妙法，我請來醫生，為他治療，卻不能治好。』 當時，另外有諸位辟支佛，只少一人，不滿五百，拿著栴檀木，以神通從空中飛來，荼毗了那位辟支佛的遺體后，安慰那位瓦匠說：『仁者瓦匠！你的心中應該生起歡喜，踴躍遍滿全身。為什麼呢？你既然供養了這位仙人的身體，你這功德，你將來會得到很大的善利。你看到我們的神通了嗎？』瓦匠說：『看到了。』 當時，那些辟支佛又對瓦匠說：『如今我們所作的神通，這位仙人的神通也是如此，在我們之中，他是最年長的。』當時，瓦匠就問那些辟支佛說：『尊者們現在住在什麼地方？』諸位辟支佛告訴瓦匠說：『從這裡過去，有一個聚落，名叫王舍城，離城不遠，有一座山名叫諸仙居山，我們住在那裡。』 當時，瓦匠就對那些辟支佛說：『善哉諸仙！請接受我家的飯食，吃完后隨意離去。』 當時，那些辟支佛都接受了他的飯食，吃完后對瓦匠說：『在將來的世間，會有佛出現，你可以在他那裡，發願祈求，憑藉這功德清凈的心。』

English version: Summer was approaching, and a Pratyekabuddha, seeking to cure his illness, went to a potter. Upon arriving, he said to the potter, 'Kind potter! If you don't mind, I would like to stay at your house for the summer to treat my illness and recuperate.' At that time, the potter, with a pure heart, said to the Pratyekabuddha, 'Excellent great sage! This request does not go against my wishes; please stay as you wish. I will do my best to serve you, providing the four necessities.' At that time, the potter built a house not far from his own for the Pratyekabuddha to live in, providing bedding, a fly whisk, and lamp oil. That night, the Pratyekabuddha entered the fire samadhi. The potter, seeing the great light, thought, 'Why is this lamp so bright and burning for so long? Could the hut be on fire?' Then, the potter slowly and quietly went to the hut and secretly peeked inside. He saw the Pratyekabuddha sitting in full lotus posture, like a great ball of fire, blazing with light, yet his body was unharmed and not burned. Upon seeing this, the potter quickly retreated and hurried back. The next day, his faith grew even stronger, and he found it extraordinary. The venerable Pratyekabuddha stayed at the potter's house in such tranquility for the entire summer, resting and recuperating. The potter provided all the four necessities he needed. He also brought doctors to treat him, providing all the necessary medicines, but they could not cure the Pratyekabuddha's illness. Due to his illness, the Pratyekabuddha eventually passed away. At that time, the potter saw the venerable Pratyekabuddha enter parinirvana. Upon seeing this, he was filled with sorrow, grief, and unhappiness. He cried and lamented. At this time, countless people, hearing the potter's cries, came to him and asked, 'Potter! Why are you crying so loudly?' Then, the potter told them about the Pratyekabuddha's miraculous powers: 'This sage was so diligent, so disciplined, and always practiced the wonderful Dharma. I brought doctors to treat him, but they could not cure him.' At that time, other Pratyekabuddhas, just one short of five hundred, carrying sandalwood, flew from the sky using their supernatural powers. They cremated the Pratyekabuddha's body and comforted the potter, saying, 'Kind potter! Your heart should be filled with joy and happiness. Why? Because you have provided for this sage's body, your merit will bring you great benefits in the future. Have you seen our supernatural powers?' The potter said, 'I have.' Then, those Pratyekabuddhas said to the potter, 'The supernatural powers we are now displaying are the same as those of this sage. Among us, he was the eldest.' Then, the potter asked the Pratyekabuddhas, 'Where do you venerable ones reside now?' The Pratyekabuddhas told the potter, 'From here, there is a settlement called Rajagriha. Not far from the city, there is a mountain called the Mountain of the Sages. We reside there.' Then, the potter said to the Pratyekabuddhas, 'Welcome, sages! Please accept food from my house, and then leave as you wish.' Then, all the Pratyekabuddhas accepted his food. After eating, they said to the potter, 'In the future, a Buddha will appear. You can make a wish to him, relying on the merit of your pure heart.'

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。』聞已即白彼諸仙聖辟支佛言：『尊諸仙輩！前我門師，最老最大，愿我亦然，于未來世，當得值遇釋迦如來，教法之中得出家者，愿我老大成最上座。』彼等仙言：『愿汝此誓決成就也。』

「爾時，彼等諸辟支佛與于瓦師此誓願已，即從彼處，飛空而去。瓦師既見辟支佛等飛騰虛空，神通而行，以清凈心，觀彼等行，合十指掌，頂禮彼等。爾時瓦師，見彼尊者辟支佛身入般涅槃，收其舍利，而起于塔，莊嚴彼塔，著好相輪，輪內懸鈴，繒彩幡幢，將諸香花，燒香末香涂香，而以供養。發誓愿言：『藉此善根，于當來世，愿值于彼釋迦如來，彼所說法，愿我證知，我于彼邊愿成最大最老聲聞。』汝等比丘當知！爾時彼瓦師者，今此長老大憍陳如比丘是也。其憍陳如，往昔供養彼辟支佛，以是善根因緣力故，今於我邊，最初說法而得證知。我復授記，于諸僧內最初知法，不違我心，于先出家，謂憍陳如比丘是也。」

佛本行集經耶輸陀因緣品第三十八上

「爾時，波羅㮈國去城不遠，于中有一尼拘陀樹，彼樹扶疏蓊蔚滋茂，其城內外，一切人民，或諸王子、宰相百官，皆悉以時祭祀承事供養彼樹。其樹所有人來乞愿：『愿我此愿，皆得稱可，我有所作，皆當得成。若我成就如是事時，我當祭祀奉報恩福。』而彼等人，或復先世業種清凈，或福力強，成就彼因，或逐現報，而隨心念，謂言此樹能與我願，而彼人來，作大供養，而報賽之。復有別人，來乞于愿，隨愿亦成。若復有人，來彼樹間，乞求男女，其人先業福德因緣，而得男女。而彼等人，各心念言：『彼等樹能與我男女。』彼等人來，各大祭祀，作大供養，報償彼樹。而彼林樹一切人民，為其作名，號曰乞求所愿皆得如是神樹。

「爾時，彼城有一最大巨富長者，名曰善覺。而彼長者，多有資財，勢力自在，無量畜牧，所謂象馬牛羊駱駝，及驢騾等，無所乏少，豐饒五穀，多有奴婢，音聲伎妾，估客作人，真珠虎珀，琉璃頗梨，硨𤦲碼瑙，白玉珂貝，金銀銅錢，眾事具足，無所騫闕。其長者宅，猶如北方毗沙門天大王宮殿，一種無異。時彼長者，無有男女，所有親眷來往之者，作如是言：『謂仁長者！若仁自知，仁家巨富，多有勢力，略說乃至，眾事備悉

現代漢語譯本：『聽完這些話，瓦師立刻對那些仙人、聖者、辟支佛說：『尊敬的各位仙人！我之前的老師，是最年長、最偉大的，我希望自己也能這樣，在未來的世間，當遇到釋迦如來時，能在他的教法中出家，我希望自己年老時能成為最上座。』那些仙人說：『愿你的這個誓言一定能實現。』 那時，那些辟支佛對瓦師說了這個誓願后，就從那裡飛昇到空中離開了。瓦師看到辟支佛等在虛空中飛行，以神通行走，就以清凈的心，觀看他們的行動，合起十指，向他們頂禮。那時，瓦師看到那些尊貴的辟支佛入般涅槃，就收集他們的舍利，建造佛塔，莊嚴佛塔，安上好的相輪，輪內懸掛鈴鐺，用絲綢彩旗裝飾，用各種香花，燒香、末香、涂香來供養。發誓愿說：『憑藉這個善根，在未來的世間，希望遇到釋迦如來，他所說的法，希望我能證悟，我希望在他那裡成為最大、最年長的聲聞。』你們這些比丘應當知道！那時那個瓦師，就是現在這位長老大憍陳如比丘。這位憍陳如，過去供養那些辟支佛，因為這個善根因緣的力量，現在在我這裡，最初聽聞說法就證悟了。我再次授記，在所有僧眾中，他是最初知法的，不違揹我的心意，是最先出家的，說的就是憍陳如比丘。』 那時，在波羅㮈國離城不遠的地方，有一棵尼拘陀樹，那棵樹枝葉繁茂，鬱鬱蔥蔥，城裡城外，所有的人民，或者王子、宰相、百官，都按時祭祀、侍奉、供養那棵樹。那棵樹的所有人來祈求願望：『希望我的這個願望，都能實現，我所做的事情，都能成功。如果我成就了這些事情，我將祭祀來報答恩德。』而那些人，或者前世的業種清凈，或者福力強大，成就了那些因緣，或者追求現世的報應，就隨心所想，認為這棵樹能滿足他們的願望，那些人就來做大的供養，來報答它。又有其他人，來祈求願望，也隨愿成就。如果有人，來到那棵樹下，祈求男女，那人因為先世的福德因緣，而得到了男女。而那些人，各自心裡想：『那棵樹能給我男女。』那些人就來，各自做大的祭祀，做大的供養，來報答那棵樹。而那片樹林里所有的人民，為它取了一個名字，叫做『祈求所愿都能實現』的神樹。 那時，那個城裡有一位最大的巨富長者，名叫善覺。那位長者，有很多的資財，勢力強大，有無數的牲畜，比如象、馬、牛、羊、駱駝，以及驢、騾等，什麼都不缺少，五穀豐饒，有很多的奴婢、歌舞伎妾、商人、工人，有珍珠、琥珀、琉璃、頗梨、硨磲、瑪瑙、白玉、珂貝、金銀銅錢，各種東西都具備，什麼都不缺乏。那位長者的住宅，就像北方的毗沙門天大王的宮殿一樣，沒有什麼不同。當時那位長者，沒有兒女，所有來往的親戚，都這樣說：『尊敬的長者！您自己知道，您家巨富，勢力強大，簡而言之，各種東西都具備』

English version: 'Having heard this, the potter immediately said to those immortals, sages, and Pratyekabuddhas: 'Venerable immortals! My former teacher was the oldest and greatest, and I wish to be the same, that in the future world, when I encounter Shakyamuni Tathagata, I can leave home in his teachings, and I wish to become the most senior when I am old.' Those immortals said: 'May your vow surely be fulfilled.' At that time, after those Pratyekabuddhas made this vow to the potter, they flew into the sky and left. When the potter saw the Pratyekabuddhas flying in the sky, moving with supernatural powers, he watched their actions with a pure heart, joined his palms together, and bowed to them. At that time, the potter saw those venerable Pratyekabuddhas enter Parinirvana, collected their relics, built a pagoda, adorned the pagoda, placed good finials, hung bells inside the finials, decorated it with silk banners, and made offerings with various fragrant flowers, burning incense, powdered incense, and perfumed incense. He made a vow, saying: 'By this good root, in the future world, may I encounter Shakyamuni Tathagata, may I realize the Dharma he speaks, and may I become the greatest and oldest Shravaka by his side.' You monks should know! That potter at that time is now this elder, the great Ajnata Kaundinya. This Kaundinya, in the past, made offerings to those Pratyekabuddhas, and because of the power of this good root, now here with me, he realized the Dharma upon first hearing it. I again prophesied that among all the Sangha, he was the first to know the Dharma, not going against my will, and was the first to leave home, referring to the monk Kaundinya.' At that time, not far from the city of Varanasi, there was a Nyagrodha tree. That tree was lush and verdant, and all the people inside and outside the city, or the princes, ministers, and officials, all worshiped, served, and made offerings to that tree at the appropriate times. The owner of that tree would come to make wishes: 'May my wishes all be fulfilled, and may everything I do be successful. If I achieve these things, I will make sacrifices to repay the kindness.' And those people, either because of the purity of their past karma, or because of their strong merit, achieved those conditions, or sought present retribution, and thought that this tree could fulfill their wishes, so those people would come to make great offerings to repay it. There were also other people who came to make wishes, and their wishes were also fulfilled. If someone came to that tree to ask for sons or daughters, that person would get sons or daughters because of the karmic conditions of their past merit. And those people would each think: 'That tree can give me sons and daughters.' Those people would come and make great sacrifices and great offerings to repay that tree. And all the people in that forest gave it a name, calling it the 'wish-fulfilling' divine tree. At that time, in that city, there was a very wealthy elder named Sudatta. That elder had a lot of wealth, great power, countless livestock, such as elephants, horses, cattle, sheep, camels, and donkeys, mules, etc., nothing was lacking, the five grains were abundant, there were many servants, dancers, concubines, merchants, and workers, there were pearls, amber, lapis lazuli, crystal, tridacna, agate, white jade, cowrie shells, gold, silver, and copper coins, all kinds of things were complete, nothing was lacking. That elder's residence was like the palace of the great King Vaishravana in the north, there was no difference. At that time, that elder had no children, and all the relatives who came and went would say: 'Respected elder! You yourself know that your family is very wealthy, has great power, and in short, has everything.'

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。但仁家中，無有子息，而此城外，有一神樹，名曰乞求所愿皆得彼樹，若有男子女人，來從乞求男女皆得。長者何故不往詣于彼樹邊乞求索男女？若能乞者，必應得生男女不疑，勿令仁家種族斷絕。』

「時，彼長者報其一切諸親族言：『何有是事？而彼樹木，無識無情，若能與人男女愿者，無有是處。凡男女者，皆由父母先業因緣，或復福力而得男女。而彼人言：「我等自身各親祈請，並彼樹邊，得於男女，以得愿故，至彼樹所，作大供養，報償彼樹。」』時彼長者諸親眷屬，再過三過，慇勤勸請彼長者言：『汝大長者！不可不信。彼樹實能如是與愿，彼已得男，彼已得女。長者但去，彼樹能與人之心願，索男得男，索女得女，決定無疑。』

佛本行集經卷第三十五

隋天竺三藏阇那崛多譯耶輸陀因緣品下

「爾時善覺大富長者，以諸親族數數慇勤共相曉喻，乃至第三，苦切勸諫，而彼長者意中不已，即將家僮，赍持大斧、簸箕锨鋤，及諸鍬钁、種種刀鋸，詣彼樹所，既到彼已，立於樹前而作是言：『汝樹當知！我從他聞，汝是神樹，名所求愿一切皆得，若有人來求乞男女，悉皆果遂，而我無有一個兒息，心內愿樂，而不稱可。今從汝乞，若令我得生於好男，我當來作如是供養，作是報答。必汝不能與我子者，我當將此大斧鍬钁，斫掘汝樹，根本枝條，一切悉卻，終不放汝。乃至令如馬藺根鬚，而留殘著，若掘到地，取汝根莖，假假斫斷，取汝枝柯，片片剉切，斫截割已，札札曬乾訖已，持火燒汝作灰；如灰塵已，或將汝灰，臨急疾河，向水而擲，或將汝灰，對猛大風，吹令四散。』

「爾時，彼樹有神依之，神聞此語生大恐怖，憂惱不歡，又作是念：『我實不與他作男女，但人來者，自有業因，自有福力，而得男女。而彼等人，謂言此樹能與男女，既得愿已，然後來報此樹之恩。』而彼樹神，悲泣流淚，作如是言：『此我生來所居之樹，以彼長者不得子故，其必當壞毀我此樹。』而彼樹神，于帝釋天，恒常承事。

「爾時，彼神速疾往詣天主帝釋忉利天宮，到已長跪白帝釋天，作如是言：『依前長者求乞兒子得不禍福善惡之語，大善天王！唯愿大天巧慧方便，早作如是精勤速疾，與彼長者端正之男，勿令於我此樹磨滅

現代漢語譯本：但是仁者家中沒有子嗣，而在這城外，有一棵神樹，名叫『乞求所愿皆得』，如果有人來向這棵樹祈求，無論男女都能如願。長者您為什麼不去那棵樹邊祈求子嗣呢？如果能祈求，必定能得到子女，毫無疑問，不要讓您家的血脈斷絕啊。 當時，那位長者告訴他所有的親族說：『怎麼會有這種事？那樹木沒有知覺，沒有情感，如果能給人男女願望，那是不可能的。凡是男女，都是由父母前世的因緣，或者福報而得到的。』而那些人說：『我們自己都親自祈求過，並且在那樹邊，得到了子女，因為願望實現，所以到那樹邊，做盛大的供養，報答那棵樹。』當時，那位長者的親眷們，再三懇切地勸說那位長者說：『您是大長者！不能不相信。那棵樹確實能這樣給人願望，有人已經得到兒子，有人已經得到女兒。長者您只管去，那棵樹能滿足人的心願，求男得男，求女得女，絕對沒有疑問。』 當時，善覺大富長者，被親族們多次慇勤地勸說，甚至到了第三次，苦苦勸諫，而那位長者心中仍然不肯相信，於是就帶著家僕，拿著大斧、簸箕、鋤頭，以及各種鍬、鎬、刀、鋸，前往那棵樹的地方。到了那裡之後，站在樹前說道：『你這棵樹要知道！我從別人那裡聽說，你是神樹，名叫『所求願望一切都能實現』，如果有人來求子，都能如願以償，而我沒有一個兒子，心中渴望，卻不能如願。現在我向你祈求，如果能讓我生一個好兒子，我將來會來做這樣的供養，做這樣的報答。如果你不能給我兒子，我就要用這大斧、鍬、鎬，砍伐挖掘你這棵樹，從根本到枝條，全部清除，絕不放過你。甚至讓你像馬藺的根鬚一樣，只留下殘餘，如果挖到地裡，就取你的根莖，假裝砍斷，取你的枝條，一片片剁碎，砍截割完后，曬乾，然後用火燒你成灰；變成灰塵后，或者將你的灰，扔到湍急的河流中，或者將你的灰，對著猛烈的大風，吹散四方。』 當時，那棵樹有神依附在上面，神聽到這些話，感到非常恐懼，憂愁惱怒，又這樣想：『我其實不能給人制造男女，只是人們來求，自有業因，自有福報，才能得到子女。而那些人，卻說這棵樹能給人男女，願望實現后，才來報答這棵樹的恩情。』而那樹神，悲傷地流著眼淚，說道：『這是我生來所居住的樹，因為那位長者沒有兒子，他必定會毀壞我這棵樹。』而那樹神，一直侍奉著帝釋天。 當時，那神迅速前往天主帝釋的忉利天宮，到了之後長跪在帝釋天面前，稟告帝釋天說：『關於之前那位長者求子，說出如果得不到就要禍害樹木的那些話，大善天王！希望大天王您能運用智慧方便，儘快地，迅速地，給那位長者一個端正的兒子，不要讓我這棵樹被毀滅。』

English version: But in the house of the benevolent one, there are no children, and outside this city, there is a divine tree, named 'Begging for what you wish, all is obtained from that tree.' If there are men or women who come to beg for children, they will all be granted. Why does the elder not go to that tree to beg for children? If you can beg, you will surely have children, without a doubt, do not let your family line be cut off. At that time, the elder told all his relatives, 'How can such a thing be? That tree has no consciousness, no feelings. If it could grant people's wishes for children, that is impossible. All children are obtained through the karmic causes of their parents' past lives, or through blessings.' And those people said, 'We ourselves have personally prayed, and by that tree, we obtained children. Because our wishes were fulfilled, we went to that tree and made great offerings, to repay the tree.' At that time, the elder's relatives, again and again, earnestly urged the elder, saying, 'You are a great elder! You must believe. That tree can indeed grant wishes like that. Some have already obtained sons, some have already obtained daughters. Elder, just go, that tree can fulfill people's wishes, ask for a son and get a son, ask for a daughter and get a daughter, there is absolutely no doubt.' At that time, the wealthy elder, Good Awareness, was repeatedly and earnestly persuaded by his relatives, even to the third time, with bitter urging. But the elder's mind still did not believe, so he took his servants, carrying a large axe, winnowing basket, hoe, and various shovels, picks, knives, and saws, and went to the place of that tree. Having arrived there, he stood before the tree and said, 'You tree must know! I have heard from others that you are a divine tree, named 'All wishes sought are all obtained.' If someone comes to beg for children, they will all be fulfilled. But I do not have a single child, and my heart desires it, but it cannot be fulfilled. Now I beg you, if you can let me have a good son, I will come and make such offerings, and make such repayment. If you cannot give me a son, I will use this large axe, shovel, and pick to chop and dig up this tree, from the roots to the branches, I will clear it all away, and I will not let you go. I will even make you like the roots of a Iris, leaving only remnants. If I dig into the ground, I will take your roots and stems, pretend to cut them off, take your branches, chop them into pieces, cut and chop them, dry them in the sun, and then burn you with fire into ashes; after becoming ashes, I will either throw your ashes into the rushing river, or I will throw your ashes into the strong wind, scattering them in all directions.' At that time, there was a god dwelling in that tree. The god heard these words and felt great fear, worry, and distress. He thought, 'I cannot actually create sons or daughters for people. It is just that when people come to beg, they have their own karmic causes and blessings, and then they obtain children. But those people say that this tree can give them children, and after their wishes are fulfilled, they come to repay the tree's kindness.' And the tree god, weeping with tears, said, 'This is the tree where I have lived since birth. Because that elder does not have a son, he will surely destroy this tree of mine.' And that tree god, always served the god Indra. At that time, that god quickly went to the palace of the god Indra in the Trayastrimsa Heaven. Having arrived, he knelt before Indra and reported to Indra, saying, 'Regarding the words of that elder who begged for a son, and said that if he did not get one, he would harm the tree, Great Benevolent King! I hope that the Great King can use your wisdom and expedient means, as quickly as possible, to give that elder a handsome son, so that this tree of mine will not be destroyed.'

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。』

「爾時，天主帝釋大王告樹神曰：『汝之樹神！勿作是語。所以者何？今我亦復不能為於世間之人定與男女，但諸人輩自有福因而得男女。其理雖然，汝之樹神！少忍耐看，莫生憂惱，我當觀察彼之長者有因緣不？』時忉利天有一天子，五衰相現，不久定當墮落世間。五衰相何？一者彼天頭上妙花，忽然萎黃；二者彼天，自身腋下，汗汁流出；三者彼天，所著衣裳，垢膩不凈；四者彼天，身體威光，自然變改；五者彼天，常所居停，微妙寶床，忽然不樂，東西移徙。

「爾時，天主釋提桓因語彼天子，作如是言：『善汝天子！若知時者，汝有善緣，植眾善本，常不放逸，謹慎畏罪，無諸過患，不造諸非，又復未曾作重惡業，直以嫉妒，汝今應當退失此處，必生人間於一善處。』

「爾時天子白帝釋言：『愿聞其處。』帝釋報言：『今此下方閻浮提地，有一大城名波羅㮈，而彼城有一大長者名曰善覺，彼長者家，大富饒財，多有勢力，乃至一切無所乏少，而彼無子。汝今發心，往波羅㮈，為彼作兒。』

「時是天子，於過去世得天子身，種諸善根，而作生死解脫因緣，面向涅槃，背于煩惱，不取諸有，不愛一切有為中生，而彼一生，欲取漏盡，欲證聖道。而彼天子咨帝釋言：『大善天王！我今不欲處在居家以受世樂。

「『又復，護明菩薩大士，不久從彼兜率天下，降神生於迦毗羅城釋種姓內，凈飯王宮，大夫人邊，右脅入胎，月滿而生。生已棄捨王位出家，當成阿耨多羅三藐三菩提，成已當轉無上法輪。我意欲于彼菩薩邊修行梵行。而彼長者，居家大有資財珍寶，多諸勢力，乃至一切種種豐饒，而其彼家放逸之處，我意不願向彼而生。』

「爾時，天主帝釋大王語彼天子作如是言：『汝但乞愿求生彼家，護明菩薩不久當成阿耨多羅三藐三菩提，成已當轉無上法輪。我于彼時，自當成就汝出家緣，亦助佐汝出家之事。』時彼天子報帝釋言：『善哉天王！若於彼時，王能如是佐助於我發心因緣，令得成就，當生彼家。』

「爾時，天主帝釋大王報彼尼拘陀樹神言：『汝善樹神！若知時者，汝當速報彼長者知，而語之言：「善哉長者！汝所乞愿，不久當生端正之子。生已不久舍家出家，當作沙門

現代漢語譯本： 『那時，天主帝釋大王告訴樹神說：『你這樹神！不要說這樣的話。為什麼呢？現在我也不能為世間的人決定生男生女，但人們各自有自己的福報因而得到男女。道理雖然是這樣，你這樹神！稍微忍耐著看，不要產生憂愁煩惱，我應當觀察那位長者是否有因緣。』當時忉利天有一位天子，出現了五種衰敗的跡象，不久必定會墮落到世間。五種衰敗的跡像是什麼呢？一是那天子頭上的美妙花朵，忽然枯萎變黃；二是那天子，自身腋下，汗水流出；三是那天子，所穿的衣裳，污垢油膩不乾淨；四是那天子，身體的威光，自然改變；五是那天子，經常居住的，微妙寶床，忽然不喜歡，東西移動。 『那時，天主釋提桓因告訴那位天子，這樣說道：『善哉天子！如果知道時機，你就有善緣，種下眾多善根，常常不放縱自己，謹慎畏懼罪過，沒有各種過患，不造作各種錯誤，又沒有做過嚴重的惡業，只是因為嫉妒，你現在應當退失這裡，必定會出生到人間一個好的地方。』 『那時天子對帝釋說：『希望知道那個地方。』帝釋回答說：『現在這下方閻浮提，有一座大城名叫波羅㮈，而那座城裡有一位大長者名叫善覺，那位長者家，非常富有，有很多勢力，乃至一切都不缺少，但是他沒有兒子。你現在發心，前往波羅㮈，做他的兒子。』 『當時這位天子，在過去世得到天子的身份，種下各種善根，作為生死解脫的因緣，面向涅槃，背離煩惱，不執著各種存在，不愛一切有為法中的出生，而他這一生，想要取得漏盡，想要證得聖道。而那位天子問帝釋說：『大善天王！我現在不想處在居家以享受世俗的快樂。』 『而且，護明菩薩大士，不久將從兜率天下降，降生到迦毗羅城釋迦種姓內，凈飯王的王宮，大夫人身邊，從右脅入胎，滿月而生。出生后將捨棄王位出家，將成就阿耨多羅三藐三菩提，成就后將轉無上法輪。我想要在那位菩薩身邊修行梵行。而那位長者，居家有很多資財珍寶，有很多勢力，乃至一切都非常豐饒，但是他家是放逸的地方，我不想向那裡出生。』 『那時，天主帝釋大王告訴那位天子說：『你只管祈願求生到那家，護明菩薩不久將成就阿耨多羅三藐三菩提，成就后將轉無上法輪。我到那時，自然會成就你出家的因緣，也會幫助你出家的事情。』當時那位天子回答帝釋說：『善哉天王！如果到那時，您能這樣幫助我發心的因緣，使我得以成就，我就出生到那家。』 『那時，天主帝釋大王告訴那尼拘陀樹神說：『你這善樹神！如果知道時機，你應當趕快告訴那位長者，並告訴他說：「善哉長者！你所祈求的願望，不久將生下一個端正的兒子。出生后不久將舍家出家，成為沙門。」』

English version: 'At that time, the great King Śakra, Lord of the Gods, said to the tree spirit: 『You tree spirit! Do not speak such words. Why is that? Now, I also cannot determine for the people of the world whether they will have sons or daughters, but people themselves have their own blessings and thus obtain sons or daughters. Although the principle is like this, you tree spirit! Be patient and watch, do not generate worry and distress, I should observe whether that elder has the conditions.』 At that time, there was a deva in the Trāyastriṃśa Heaven, and the five signs of decay appeared, and soon he would surely fall into the world. What are the five signs of decay? First, the beautiful flowers on the deva』s head suddenly withered and turned yellow; second, the deva』s own armpits were sweating; third, the deva』s clothes were dirty and greasy; fourth, the deva』s body』s majestic light naturally changed; fifth, the deva』s usual dwelling, the exquisite jeweled bed, suddenly became unpleasant, and he moved it around. 'At that time, Śakra, Lord of the Gods, spoke to that deva, saying: 『Good deva! If you know the time, you have good conditions, planted many good roots, always do not indulge yourself, are cautious and fear sin, have no various faults, do not create various errors, and have not committed serious evil deeds, but only because of jealousy, you should now retreat from this place, and you will surely be born in a good place in the human world.』 'At that time, the deva said to Śakra: 『I wish to know that place.』 Śakra replied: 『Now, in this lower Jambudvīpa, there is a great city called Vārāṇasī, and in that city there is a great elder named Sudatta. That elder』s family is very wealthy, has much power, and lacks nothing, but he has no son. Now, you should resolve to go to Vārāṇasī and become his son.』 'At that time, this deva, in his past lives, obtained the status of a deva, planted various good roots, as the cause for liberation from birth and death, facing nirvāṇa, turning away from afflictions, not clinging to various existences, not loving birth in all conditioned phenomena, and in this life, he wanted to attain the exhaustion of outflows, and wanted to realize the holy path. And that deva asked Śakra: 『Great good King of the Gods! I do not want to live in a household to enjoy worldly pleasures.』 'Moreover, the Bodhisattva Mahāsattva, who protects the light, will soon descend from the Tuṣita Heaven, and be born in the Śākya lineage in the city of Kapilavastu, in the palace of King Śuddhodana, by the side of the great queen, entering the womb from the right side, and be born after a full term. After being born, he will abandon the throne and leave home, and will attain Anuttarā-samyak-saṃbodhi, and after attaining it, he will turn the unsurpassed Dharma wheel. I want to practice pure conduct by the side of that Bodhisattva. And that elder, his household has much wealth and treasures, has much power, and everything is very abundant, but his family is a place of indulgence, and I do not want to be born there.』 'At that time, the great King Śakra, Lord of the Gods, said to that deva: 『You just pray to be born into that family, the Bodhisattva who protects the light will soon attain Anuttarā-samyak-saṃbodhi, and after attaining it, he will turn the unsurpassed Dharma wheel. At that time, I will naturally fulfill your conditions for leaving home, and I will also assist you in the matter of leaving home.』 At that time, that deva replied to Śakra: 『Good King of the Gods! If at that time, you can assist me in the conditions for my resolve, so that I can achieve it, then I will be born into that family.』 'At that time, the great King Śakra, Lord of the Gods, said to that Nyagrodha tree spirit: 『You good tree spirit! If you know the time, you should quickly tell that elder, and tell him: 「Good elder! Your wish will soon be fulfilled with the birth of a handsome son. Soon after birth, he will leave home and become a śramaṇa.」』

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。」』

「爾時，樹神從帝釋邊聞此語已，心大歡喜，踴躍充遍，不能自勝。速往詣彼大長者家，到已在空，隱身不現，語長者言：『大善長者！汝必當生智慧端正福德之子，但其生己，不久定應舍家出家而作沙門。』

「爾時，長者報樹神言：『善哉天神！但願我生，我當方便不令舍家而作沙門。』時彼天子，從忉利天，墮落下來，與大長者婦腹受胎，既受胎已，彼婦即覺語長者言：『大善長者！應須歡喜，我已受胎。』

「爾時，長者聞是語已，即為其婦立於最上將息之法，最上敷設，最上莊嚴，最上供承，最上飲食，最上服飾，而供給之，令其玩弄。

「爾時，長者于波羅㮈四城門外，衢道陌頭多人處所，立無遮會，有來索者，求食與食，須飲與飲，欲鬘與鬘，索香與香，或須涂香，即與涂香。須床敷者，即與床敷，須資生者，悉具與之。時其家內所有財物，皆收內庫，一切酒坊，一切屠舍，並皆除斷。

「時長者婦，或滿九月，或滿十月，其胎成熟，產一男兒，極大端正，可喜少雙，身體色黃，猶如金柱，頭頂團圓，猶如傘蓋，鼻如鸚鵡，長臂下垂，支節端直，諸根悉具，肌肉柔和，猶生酥摶。彼子生已，其上自然化出微妙七寶之蓋，而諸世人所見之者，皆大唱言：『希有！昔來未曾睹見。』

「爾時，長者為彼童子立四乳母：一者抱持，二者洗浴，三者與乳，四者共戲。童子生后，長者恒於四城門外及交道頭，立無遮會，如前所設。又復集聚內外眷屬，而語之言：『我今已生如是兒子，汝等立名。』其眷屬等，相共平量，此子初生，上有寶蓋，自然出現，以是因緣，名聞流佈，遍於一切，是故此子，應名上傘。於是後人相共稱喚，為耶輸陀(耶輸陀者隋言上傘)。其耶輸陀，于父母邊，唯止一子，父母愛念，不曾離心，眼欲恒看，目前養育，令其增長易觀易畜。而有偈說：

「『福德之人疾增長，　　猶如良地蒔果栽， 薄運少祐無相人，　　似於道頭種諸樹。』

「而彼童子，漸漸長成，既能行走，后依家法，教諸技能，使學作業，所謂書算，及造印記。出財與他，從外受入，貨易興販，染諸色繒，衣服裁縫，別諸香類，識達五穀，了別七珍及諸寶物。諸如是等，一切皆練，無不洞曉，工巧辯捷，利智聰明，悉皆成就，無人與等

現代漢語譯本 『那時，樹神從帝釋那裡聽到這些話后，心中非常歡喜，激動得渾身充滿了力量，無法自持。他迅速前往那位大長者的家，到達后隱身在空中，不現身形，對長者說：『大善的長者！你必定會生下一個有智慧、相貌端正、有福德的兒子，只是他出生后不久，一定會捨棄家庭出家做沙門。』 『那時，長者回答樹神說：『好啊，天神！我只希望他出生，我一定會想辦法不讓他捨棄家庭出家做沙門。』當時，那位天子從忉利天墮落下來，在大長者的妻子腹中受孕。受孕后，他的妻子立刻感覺到，告訴長者說：『大善的長者！你應該高興，我已經懷孕了。』 『那時，長者聽到這話后，立刻為他的妻子安排了最好的休養方法，最好的床鋪，最好的裝飾，最好的侍奉，最好的飲食，最好的服裝，來供養她，讓她玩樂。 『那時，長者在波羅奈城的四個城門外，在街道的十字路口等多人聚集的地方，設立了無遮大會，有來索取的，求食物的就給食物，需要飲水的就給飲水，想要花環的就給花環，索要香的就給香，或者需要涂香的，就給涂香。需要床鋪的，就給床鋪，需要生活用品的，都全部給予。當時，他家裡的所有財物，都收進倉庫，一切酒坊，一切屠宰場，都全部停止。 『當時，長者的妻子，或者滿了九個月，或者滿了十個月，胎兒成熟，生下了一個男孩，極其端正，非常可愛，世間少有，身體顏色是黃色的，像金柱一樣，頭頂圓潤，像傘蓋一樣，鼻子像鸚鵡，手臂長而下垂，四肢端正筆直，各種器官都齊全，肌肉柔和，像剛出生的酥油團。這個孩子出生后，他的頭上自然化生出微妙的七寶傘蓋，所有見到的人都大聲說：『稀有！以前從來沒有見過。』 『那時，長者為這個孩子設立了四個乳母：一個負責抱持，一個負責洗浴，一個負責餵奶，一個負責陪他玩耍。孩子出生后，長者經常在四個城門外和交通要道口，設立無遮大會，像之前所做的那樣。他又召集內外親屬，對他們說：『我現在已經生了這樣的兒子，你們給他起個名字吧。』他的親屬們，一起商量，這個孩子剛出生，頭上就有寶蓋自然出現，因為這個緣故，名聲流傳，遍佈一切，所以這個孩子，應該叫上傘。於是後來的人們都稱呼他為耶輸陀（耶輸陀，隋朝話的意思是上傘）。這個耶輸陀，在父母身邊，只有一個兒子，父母愛念他，不曾離開過心，眼睛總是看著他，在眼前養育他，讓他容易長大，容易養活。並且有偈語說： 『有福德的人成長迅速，就像在良田里種植果樹一樣， 運氣不好，沒有福氣的人，就像在路邊種植樹木一樣。』 『那個孩子，漸漸長大，已經能夠行走，後來按照家規，教他各種技能，讓他學習各種技藝，比如書寫計算，以及製作印章。拿出錢財給別人，從外面收取錢財，進行貨物交易，染色各種顏色的絲綢，裁剪衣服，分辨各種香料，認識五穀，瞭解七寶和各種寶物。諸如此類，一切都熟練掌握，沒有不精通的，手藝精巧，反應敏捷，聰明伶俐，都達到了極高的程度，沒有人能與他相比。

English version 'At that time, the tree spirit, having heard these words from Indra, was overjoyed, his heart filled with such elation that he could not contain himself. He quickly went to the house of the great elder, and upon arriving, he concealed himself in the air, making himself invisible. He then spoke to the elder, saying, 『Great and virtuous elder! You will surely have a son who is wise, handsome, and blessed with good fortune. However, soon after his birth, he will certainly leave home to become a śramaṇa.』 'At that time, the elder replied to the tree spirit, 『Excellent, heavenly spirit! I only wish for him to be born, and I will find a way to prevent him from leaving home to become a śramaṇa.』 Then, that deva fell from the Trāyastriṃśa Heaven and entered the womb of the great elder』s wife. Once conceived, his wife immediately felt it and told the elder, 『Great and virtuous elder! You should rejoice, for I am pregnant.』 'At that time, upon hearing these words, the elder immediately arranged for his wife the best methods of rest and care, the finest bedding, the most exquisite decorations, the best service, the finest food, and the most beautiful clothing, providing for her every need and allowing her to enjoy herself. 'At that time, the elder established an unobstructed assembly at the four gates of the city of Varanasi, at the crossroads, and in places where many people gathered. Those who came seeking food were given food, those who needed drink were given drink, those who desired garlands were given garlands, those who asked for incense were given incense, and those who needed fragrant ointments were given fragrant ointments. Those who needed bedding were given bedding, and those who needed the necessities of life were provided with everything. At that time, all the wealth in his household was collected into the treasury, and all the taverns and butcher shops were closed down. 'At that time, the elder』s wife, either after nine months or ten months, when the fetus was mature, gave birth to a boy. He was extremely handsome, exceptionally lovely, and rare in the world. His body was golden in color, like a golden pillar. The top of his head was round, like an umbrella. His nose was like a parrot』s beak, his arms were long and hanging down, his limbs were straight and upright, all his organs were complete, and his muscles were soft, like a freshly made ball of ghee. After this child was born, a wondrous seven-jeweled canopy naturally appeared above him, and all who saw it exclaimed, 『How marvelous! We have never seen such a thing before.』 'At that time, the elder appointed four wet nurses for the child: one to hold him, one to bathe him, one to give him milk, and one to play with him. After the child was born, the elder constantly held unobstructed assemblies at the four city gates and at the crossroads, as he had done before. He also gathered his inner and outer relatives and said to them, 『I have now had such a son. You should give him a name.』 His relatives discussed it together, and since this child had a jeweled canopy naturally appear above him at birth, and because of this, his fame spread everywhere, they decided that this child should be named 『Upper Canopy.』 Therefore, people later called him Yaśodhara (Yaśodhara, in the Sui language, means 『Upper Canopy』). This Yaśodhara was the only son of his parents, and they loved him dearly, never letting him out of their sight. They constantly watched over him, raising him before their eyes, making it easy for him to grow and be cared for. And there is a verse that says: 'A person of merit grows quickly, like a fruit tree planted in good soil, A person of bad luck and little blessing is like a tree planted by the roadside.』 'That child gradually grew up and was able to walk. Later, according to family tradition, he was taught various skills and made to learn various crafts, such as writing and arithmetic, and making seals. He was given money to give to others, received money from outside, engaged in trade, dyed silks of various colors, tailored clothes, distinguished various fragrances, recognized the five grains, and understood the seven treasures and various precious objects. He became proficient in all of these things, with nothing he did not master. His craftsmanship was exquisite, his reactions were quick, and he was intelligent and clever, achieving the highest level in everything, with no one able to compare to him.'

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。及至年大，欲遣別停。

「爾時，其父為彼童子，造立三堂：一擬冬坐，二擬春秋兩時而坐，三擬夏坐。擬冬坐堂，一向溫暖；擬夏坐者，一向風涼；擬於春秋二時坐者，不熱不寒，調和處中。其三堂內，所有器服，皆是眾寶之所雜成，所有飲食，最美最甘，心所樂見。其諸衣服，種種莊嚴，復以眾雜末香涂香，種種安置，立諸婇女，端正可喜，使相娛樂，于其宮內，堂殿前立種種階道，一一階道，有五百人，擎五百寶案，日初出時，則便安施，日沒已后，還擎收卻。

「其堂周匝，有五百人防護守視，身體皆著牢固鎧甲，手執刀棒，或持鐵輪三叉戟等，以用擬備；其三等堂，各各如是。畏耶輸陀童子忽然捨棄出家，其堂內外，門戶關鑰，皆悉牢固，其彼諸門開閉之聲，聞半由旬。

「時，耶輸陀在彼堂殿，具足而受五欲快樂，逍遙嬉戲。於時世尊，在波羅㮈初轉無上法輪之後，帝釋天王從天上下，至耶輸陀宮殿之中，到已發覺耶輸陀言：『仁耶輸陀！仁今時至，必應不久舍家出家。』時，耶輸陀聞帝釋天如是言已，嘿然而受。既默受已，天曉之時，索駟馬車，欲往園中觀看善地。

「爾時，世尊于晨朝時，著衣持缽安庠而入波羅㮈城欲乞于食，即以長老阿奢逾時用為侍者。其耶輸陀，遙見如來向前而來，威儀端正，行步沉審，身體具足，諸相莊嚴，猶如虛空，滿於星宿。見已心生歡喜清凈，以內歡喜清凈之心，從車而下頂禮佛足，圍繞三匝，繞已還上車中而行。其耶輸陀，見於如來回還未久，時佛知彼清凈之心，即便微㗛，放于光明。爾時，長老阿奢逾時整衣而立，偏袒右肩，右膝著地，合十指掌，向于如來，而白佛言：『希有世尊！何因緣故？微笑放光。』

「爾時，佛告阿奢逾時，作如是言：『汝比丘！見此耶輸陀童子以不？』其至我邊，頂禮於我，三匝繞我，還退上車。阿奢逾時即白佛言：『唯然世尊！我向已見。』佛復告言：『汝今諦聽！此耶輸陀大善男子！今夜決定舍家出家，至於我邊，乞作沙門，作沙門已，不久而得阿羅漢果。』

「時耶輸陀至園苑內，觀于善地，次第經行。時天帝釋，以神通力，即化作一死婦女屍，其身膀脹，將欲爛壞，蠅蛆雜蟲，處處唼食

等到他長大后，就想讓他搬到別處居住。 『那時，他的父親為這個孩子建造了三座宮殿：一座用於冬天居住，一座用於春秋兩季居住，一座用於夏天居住。用於冬天居住的宮殿，總是溫暖如春；用於夏天居住的宮殿，總是涼爽宜人；用於春秋兩季居住的宮殿，不冷不熱，溫度適中。這三座宮殿內，所有的器物和服裝，都是用各種珍寶混合製成的，所有的飲食，都是最美味最甘甜的，令人心生喜愛。那些衣服，裝飾華麗，又用各種香末和涂香裝飾，佈置妥當，還安排了許多容貌端莊、令人喜愛的侍女，讓她們陪伴娛樂。在宮殿內，殿堂前建有各種臺階，每一級臺階都有五百人，捧著五百個寶案，每天太陽剛出來時，就擺放好，太陽落山後，就收起來。 『宮殿周圍，有五百人負責防護守衛，他們都身穿堅固的鎧甲，手持刀棒，或拿著鐵輪、三叉戟等武器，用來防備意外。這三座宮殿，都是如此。他們害怕耶輸陀王子突然捨棄家庭出家，所以宮殿內外，門戶都緊閉著，門開關的聲音，能傳到半由旬遠的地方。 『當時，耶輸陀在宮殿里，充分享受著五欲的快樂，逍遙自在地嬉戲。這時，世尊在波羅奈初轉無上法輪之後，帝釋天王從天上下來，來到耶輸陀的宮殿中，到了之後，就告訴耶輸陀說：『仁者耶輸陀！你現在時機已到，不久必定會舍家出家。』當時，耶輸陀聽到帝釋天這樣說后，默默地接受了。默許之後，天亮時，他索要了駟馬車，想去園中觀看好地方。 『那時，世尊在早晨的時候，穿好衣服，拿著缽，安詳地進入波羅奈城乞食，當時由長老阿奢逾時作為侍者。耶輸陀遠遠地看見如來向前走來，威儀端正，步伐穩重，身體完美，相貌莊嚴，猶如虛空，佈滿星辰。看見后，心中生起歡喜清凈，以內心歡喜清凈的心，從車上下來，頂禮佛足，圍繞三圈，繞完后又回到車上繼續前行。耶輸陀看見如來回去沒多久，這時佛知道他內心清凈，就微微一笑，放出光明。當時，長老阿奢逾時整理好衣服站立，袒露右肩，右膝跪地，合起雙手，向如來稟告說：『稀有世尊！是什麼因緣，讓您微笑放光？』 『當時，佛告訴阿奢逾時，這樣說道：『你比丘！看見這個耶輸陀王子了嗎？』他來到我身邊，頂禮我，圍繞我三圈，然後退回車上。阿奢逾時立即稟告佛說：『是的，世尊！我剛才看見了。』佛又告訴他說：『你現在仔細聽！這個耶輸陀大善男子！今晚必定會舍家出家，來到我這裡，請求做沙門，做了沙門后，不久就會證得阿羅漢果。』 『當時，耶輸陀到了園林中，觀看好地方，依次行走。這時，天帝釋用神通力，變化出一個死去的婦女屍體，她的身體腫脹，快要腐爛，蒼蠅蛆蟲，到處啃食。

When he grew older, they wanted to move him to a separate residence. 'At that time, his father built three palaces for the boy: one for winter, one for spring and autumn, and one for summer. The winter palace was always warm; the summer palace was always cool; and the spring and autumn palace was neither hot nor cold, with a moderate temperature. Inside these three palaces, all the utensils and clothing were made of various precious jewels, and all the food and drink were the most delicious and sweet, pleasing to the heart. The clothes were beautifully decorated, adorned with various fragrant powders and perfumes, and arranged properly. Many beautiful and pleasing maidens were also arranged to entertain him. In the palace, in front of the halls, various steps were built, and on each step, there were five hundred people holding five hundred treasure tables. When the sun first rose, they would set them out, and after the sun had set, they would put them away. 'Around the palace, there were five hundred people guarding and watching, all wearing sturdy armor, holding swords and clubs, or carrying iron wheels and tridents, to prepare for any unexpected events. This was the case for all three palaces. They were afraid that Prince Yashodhara would suddenly abandon his home and become a monk, so the doors inside and outside the palace were tightly closed, and the sound of the doors opening and closing could be heard half a yojana away. 'At that time, Yashodhara was in the palace, fully enjoying the pleasures of the five desires, and leisurely playing. Then, after the World Honored One had turned the unsurpassed Dharma wheel in Varanasi, King Indra descended from the heavens and came to Yashodhara's palace. Upon arriving, he told Yashodhara: 'O Yashodhara! The time has come for you, and soon you will surely leave your home and become a monk.' When Yashodhara heard King Indra say this, he silently accepted it. After silently agreeing, at dawn, he asked for a chariot drawn by four horses, wanting to go to the garden to see a good place. 'At that time, the World Honored One, in the morning, put on his robes, took his bowl, and calmly entered the city of Varanasi to beg for food, with the elder Ajatasatru as his attendant. Yashodhara saw the Tathagata coming from afar, with dignified demeanor, steady steps, a perfect body, and a majestic appearance, like the sky filled with stars. Upon seeing him, his heart was filled with joy and purity. With this joyful and pure heart, he got out of the chariot, bowed at the Buddha's feet, circled him three times, and then returned to the chariot and continued on his way. Yashodhara saw that the Tathagata had not been gone long, and at that moment, the Buddha, knowing his pure heart, smiled slightly and emitted light. At that time, the elder Ajatasatru adjusted his robes and stood up, baring his right shoulder, kneeling on his right knee, and with his palms together, he asked the Tathagata: 'Rare World Honored One! What is the reason for your smiling and emitting light?' 'At that time, the Buddha told Ajatasatru, saying: 'You monk! Did you see that Prince Yashodhara?' He came to my side, bowed to me, circled me three times, and then returned to his chariot. Ajatasatru immediately replied to the Buddha: 'Yes, World Honored One! I saw him just now.' The Buddha then told him: 'Now listen carefully! This great virtuous man, Yashodhara! Tonight, he will surely leave his home and become a monk, come to me, and ask to become a Shramana. After becoming a Shramana, he will soon attain the fruit of Arhatship.' 'At that time, Yashodhara arrived in the garden, looking for a good place, and walking around. Then, King Indra, using his supernatural power, transformed into the corpse of a dead woman, her body swollen and about to rot, with flies and maggots eating her everywhere.'

---

。時，耶輸陀見彼死屍如是臭爛，見已心生污癩之想，而自念言：『是臭爛身，有何可樂生於著心，而自放逸？復於此中，生於樂想？今已膿爛。』即口唱言：『我今不樂臭穢樂也。』欲還至家。而彼童子，從苑內出還入己堂，而彼在初夜欲眠睡時，天帝釋以神通力，令諸婇女悉皆著睡，而其家內，處處然燈，猶如臂大，堂堂盡照，令明不斷。

「爾時，世尊當於彼夜作如是念：『今夜之中，其耶輸陀大善男子，決定勇猛，舍家出家，求作沙門。』如是念已，至於一河，名波羅那(隋言斷除)，渡至彼岸，自取草鋪，既鋪草已，結加趺坐，欲一夜眠，心為慈愍其耶輸陀善男子故。

「時，耶輸陀正著睡眠，自然忽覺，而見堂內，處處安置臂許燈明，見諸婇女悉著睡眠。或有婇女，頸懸小鼓，或有婇女，挾于琵琶，或有婇女，挾於五弦，或有婇女抱持箜篌，或有婇女，以臂抱鼓，或有婇女，手執簫笛諸音聲等。或有婇女，露於半身，喘息而眠；或有婇女，頭髻解散，傾側而眠；或有婇女，流於涕唾不凈而眠；或有婇女，口齒相咬，作聲而眠；或有婇女覆面而眠；或有婇女仰面而眠。其耶輸陀，見於堂內諸婇女眠如是滿地，猶若死屍，一種無異。見已即生厭離之想，生大患想，心中樂欲求涅槃想，心欲建立向涅槃想。而作是念：『謂此大是恐怖之處！咄此大是擾亂不安怨嫌之處！』時耶輸陀如是見已，從其臥床忽然而起，腳著革屣，眾寶所成，論其價直，足二百千，著已意念，從堂欲下，至堂基邊，而無階道。時天帝釋，即將階道立著其前，身放光明，而此光明普照其家。

「時耶輸陀見此明已，從堂而出，漸至父宮諸婇女邊，到已見父所臥堂內，用好香油，以為燈明，其炷如臂，回地及柱，處處皆安。見諸婇女，皆著睡眠，懸抱樂器乃至如上，猶如死人在尸陀林，見已生於厭離之想，乃至生於極大恐怖。

「時，耶輸陀從父堂出，漸至外門，見外門關，鑰鎖甚牢。而開門時，其聲遠徹聞半由旬。時天帝釋速疾開門，隱沒彼門不令作聲，畏耶輸陀出家之時有諸障礙。

「時耶輸陀從家出已，至大城門，其門名跋陀羅婆提(隋言賢主)。既到于彼賢主城門，其門關閉門關甚牢，聲音遠聞，亦半由旬。時天帝釋，一念之頃開于彼門，又隱彼聲不令他聞

現代漢語譯本：當時，耶輸陀看到那具屍體如此腐爛，看到後心中產生了厭惡的想法，並且自己思量道：『這具腐爛的身體，有什麼值得貪戀而產生執著之心，從而放縱自己呢？又有什麼值得在這種身體上產生快樂的想法呢？現在已經膿爛了。』於是口中說道：『我現在不貪戀這污穢的快樂了。』想要回到家中。而那個童子，從園中出來后回到了自己的廳堂，當他在初夜想要睡覺的時候，天帝釋用神通力，讓所有的侍女都睡著了，而他家中，到處都點著燈，像手臂那麼粗，照亮了整個廳堂，光明不斷。 這時，世尊在那天晚上這樣想：『今晚，那個耶輸陀大善男子，一定會非常勇敢，捨棄家庭出家，尋求成為沙門。』這樣想過後，他來到一條河邊，名叫波羅那（隋朝時翻譯為斷除），渡到對岸，自己取草鋪在地上，鋪好草后，結跏趺坐，想要睡一夜，心中慈悲憐憫那個耶輸陀善男子。 當時，耶輸陀正要入睡，忽然醒來，看到廳堂內，到處都安置著像手臂那麼粗的燈，看到所有的侍女都睡著了。有的侍女，脖子上掛著小鼓，有的侍女，抱著琵琶，有的侍女，抱著五絃琴，有的侍女抱著箜篌，有的侍女，用手臂抱著鼓，有的侍女，手裡拿著簫笛等各種樂器。有的侍女，露出半個身子，喘息著睡覺；有的侍女，頭上的髮髻散開，歪著頭睡覺；有的侍女，流著鼻涕口水，不乾淨地睡覺；有的侍女，牙齒咬著，發出聲音睡覺；有的侍女，蒙著臉睡覺；有的侍女，仰面睡覺。耶輸陀看到廳堂內所有的侍女都像這樣滿地睡著，就像死屍一樣，沒有一點區別。看到后就產生了厭惡的想法，產生了巨大的憂患感，心中渴望尋求涅槃，心中想要建立通向涅槃的道路。於是這樣想：『這裡真是恐怖的地方啊！唉，這裡真是擾亂不安、令人怨恨的地方啊！』這時，耶輸陀這樣看到后，突然從床上起來，腳上穿著用各種寶物製成的皮鞋，論其價值，足有二十萬，穿上後心中想著，要從廳堂下去，走到廳堂的臺階邊，卻沒有臺階。這時，天帝釋，立刻將臺階放在他的面前，身上放出光明，而這光明普照他的家。 這時，耶輸陀看到這光明后，從廳堂出來，漸漸走到父親宮殿的侍女們身邊，到了后看到父親所睡的廳堂內，用好的香油作為燈，燈芯像手臂那麼粗，在地上和柱子上，到處都安放著。看到所有的侍女，都睡著了，抱著樂器，甚至像上面說的那樣，就像死人躺在尸陀林一樣，看到后產生了厭惡的想法，甚至產生了極大的恐懼。 這時，耶輸陀從父親的廳堂出來，漸漸走到外門，看到外門關著，鎖得很牢。當開門的時候，聲音傳得很遠，能聽到半由旬。這時，天帝釋迅速地打開門，隱藏了門的聲音，不讓它發出聲音，害怕耶輸陀出家的時候會有各種障礙。 這時，耶輸陀從家中出來后，到了大城門，那門名叫跋陀羅婆提（隋朝時翻譯為賢主）。到了賢主城門后，那門關閉著，門閂鎖得很牢，聲音傳得很遠，也能聽到半由旬。這時，天帝釋，在一念之間打開了那門，又隱藏了那聲音，不讓別人聽到。

English version: At that time, Yashodhara saw the corpse so rotten, and upon seeing it, a feeling of disgust arose in her heart, and she thought to herself: 'What is there to be fond of in this rotten body that would cause one to become attached and indulge oneself? What is there to find joy in such a body? It is now festering.' Then she said aloud: 'I no longer desire this foul pleasure.' She wanted to return home. But the boy, having come out of the garden, returned to his hall, and when he was about to sleep in the first watch of the night, Indra, by his divine power, caused all the maids to fall asleep, and in his house, lamps were lit everywhere, as thick as an arm, illuminating the entire hall, with the light never ceasing. At that time, the World Honored One thought that night: 'Tonight, that great virtuous man, Yashodhara, will surely be very brave, abandon his home, and go forth to become a Shramana.' Having thought this, he went to a river called Parana (translated as 'severance' in the Sui Dynasty), crossed to the other bank, and took grass to spread on the ground. Having spread the grass, he sat in the lotus position, intending to sleep for the night, with a heart of compassion for that virtuous man, Yashodhara. At that time, Yashodhara was about to fall asleep when she suddenly awoke and saw that in the hall, lamps as thick as arms were placed everywhere, and all the maids were asleep. Some maids had small drums hanging from their necks, some held lutes, some held five-stringed zithers, some held harps, some held drums in their arms, and some held flutes and other musical instruments. Some maids were sleeping with half their bodies exposed, panting; some maids had their hair buns undone, sleeping with their heads tilted; some maids were sleeping with snot and saliva flowing, unclean; some maids were sleeping with their teeth clenched, making sounds; some maids were sleeping with their faces covered; some maids were sleeping on their backs. Yashodhara saw all the maids in the hall sleeping like this, scattered all over the floor, just like corpses, with no difference. Upon seeing this, she felt disgust, a great sense of unease, and a desire for Nirvana in her heart, wanting to establish a path towards Nirvana. She thought: 'This is truly a place of terror! Alas, this is a place of disturbance, unease, and resentment!' Having seen this, Yashodhara suddenly got up from her bed, put on leather shoes made of various treasures, worth two hundred thousand, and with the intention of going down from the hall, she reached the edge of the hall's steps, but there were no steps. At that moment, Indra immediately placed steps in front of her, and his body emitted light, which illuminated her entire house. When Yashodhara saw this light, she came out of the hall and gradually approached the maids in her father's palace. Upon arriving, she saw that in the hall where her father slept, good fragrant oil was used as lamps, with wicks as thick as arms, placed everywhere on the ground and on the pillars. She saw all the maids asleep, holding musical instruments, just as described above, like dead people lying in a charnel ground. Upon seeing this, she felt disgust, even great terror. Then, Yashodhara came out of her father's hall and gradually reached the outer gate, where she saw that the outer gate was closed and locked tightly. When the gate was opened, the sound traveled far, reaching half a yojana. At that moment, Indra quickly opened the gate, concealing the sound of the gate, so that it would not make a sound, fearing that there would be obstacles when Yashodhara left home. Then, Yashodhara left her home and reached the great city gate, which was called Bhadravati (translated as 'Virtuous Lord' in the Sui Dynasty). When she arrived at the Virtuous Lord city gate, the gate was closed, and the bolt was locked tightly, and the sound traveled far, also reaching half a yojana. At that moment, Indra opened the gate in an instant and concealed the sound, so that others would not hear it.

---

。心如是念：『勿令有人障耶輸陀出家因緣。』

「時，耶輸陀從城門出，漸漸至於波羅那河。爾時，彼河水忽暴漲，彌岸平滿，一切諸鳥，平頭而飲。時天帝釋，即便隱滅彼之光明。時耶輸陀至河此岸，即便停住，而口中唱：『謂此大患，咄大恐怖！』

「爾時，世尊在河彼岸露地經行。爾時世尊為憐愍彼耶輸陀故，身放光明，以金色臂，展手而向耶輸陀邊，作如是言：『善來善來！汝耶輸陀！此處無患，此處無畏，此處安樂，此處自在。』而有偈說：

「『如來既見彼心已，　　而口呼唱如是言： 「汝來汝來耶輸陀，　　取此無畏涅槃路。」 世尊無所而不見，　　世尊無所而不知， 是故能知于彼心，　　故言世尊諸明具。』

「時，耶輸陀聞於世尊如是語已，即免一切心諸憂苦，即得心定。譬如有人後春行路，被諸熱惱，疲極飢渴，忽值一池，其水涼冷，入于其內，澡洗飲水，除滅一切熱惱諸苦。如是如是，其耶輸陀大善男子，聞佛如是安慰言已，即滅一切諸心憂惱，心得寂定。

「時，耶輸陀大善男子，心生歡喜，踴躍無量，遍滿其體，不能自勝。脫彼眾寶所成革屣直二百千，棄已步入波羅那河。譬如有人舍于涕唾，無復心念即背而行。如是如是。其耶輸陀，棄捨革屣亦復如是，步入河渡，爾時彼河水故為淺。

「時，耶輸陀善渡河已，至於彼岸，到世尊所。而耶輸陀，遙見世尊，威儀整頓，容止可觀，諸根寂靜，心意正定，乃至身以三十二相之所莊嚴，猶如虛空遍滿星宿，見已復生清凈歡喜，生歡喜已，漸到佛所，到佛所已，頂禮佛足，卻住一面。

「爾時，世尊見耶輸陀卻一面已，即便為其次第說法，所謂說于佈施之行，持戒之行，復說生天因緣之行，五欲罪患，諸漏未盡，尚有煩惱，讚歎出家清凈之法。而世尊知耶輸陀心已生歡喜，已生希有，心得柔軟，心得無礙，堪可受法。

「爾時，世尊以佛所有令他喜言，令得道言，而向說法，所謂苦集滅道四諦，向耶輸陀，如是說時，時耶輸陀即于彼坐，遠離塵垢，盡煩惱界。離煩惱已，于諸法中，生凈法眼，所有結惑，皆滅除盡，如實證知。譬如凈衣無諸黑縷，入色即受。如是如是，其耶輸陀善男子心，即于彼坐，遠離塵垢，盡諸煩惱，乃至如實悉皆證知

現代漢語譯本：心中這樣想：『不要讓任何人阻礙耶輸陀出家的因緣。』 『當時，耶輸陀從城門出來，漸漸走到波羅那河。那時，河水突然暴漲，漫過河岸，水面平滿，所有的鳥都平著頭飲水。這時，天帝釋立即隱去了那光明。耶輸陀到達河的此岸，便停了下來，口中唱道：『這真是大患，多麼可怕！』 『那時，世尊在河的彼岸露天行走。那時，世尊爲了憐憫耶輸陀，身上放出光明，伸出金色的手臂，向耶輸陀的方向，這樣說道：『善來善來！你，耶輸陀！這裡沒有憂患，這裡沒有恐懼，這裡安樂，這裡自在。』並有偈語說： 『如來既然見到她的心意，便開口唱出這樣的話：『你來吧，你來吧，耶輸陀，走上這無畏的涅槃之路。』世尊無所不見，世尊無所不知，所以能夠知道她的心意，所以說世尊具足一切光明。』 『當時，耶輸陀聽到世尊這樣說，立刻免除了一切心中的憂愁痛苦，立刻得到了心定。譬如有人在晚春趕路，被熱惱所困，疲憊飢渴，忽然遇到一個池塘，池水涼爽，便進入其中，洗浴飲水，消除一切熱惱痛苦。像這樣，像這樣，耶輸陀大善男子，聽到佛這樣安慰的話后，立刻消滅了一切心中的憂愁煩惱，心得到了寂靜安定。 『當時，耶輸陀大善男子，心中生起歡喜，踴躍無量，遍滿全身，不能自持。脫下那用眾寶製成的鞋子，價值二十萬，丟棄后就走入波羅那河。譬如有人捨棄涕唾，不再想念就轉身離開。像這樣，像這樣，耶輸陀，丟棄鞋子也是這樣，走入河中渡河，那時河水就變得淺了。 『當時，耶輸陀順利渡過河后，到達彼岸，來到世尊所在的地方。耶輸陀遠遠地看到世尊，威儀整齊，容貌可觀，諸根寂靜，心意安定，乃至身體以三十二相莊嚴，猶如虛空遍佈星辰，看到后又生起清凈的歡喜，生起歡喜后，漸漸走到佛前，走到佛前，頂禮佛足，退到一旁站立。 『當時，世尊看到耶輸陀退到一旁后，便依次為她說法，所謂說佈施的行為，持戒的行為，又說生天的因緣行為，五欲的罪過患害，諸漏未盡，尚有煩惱，讚歎出家清凈的法。世尊知道耶輸陀心中已經生起歡喜，已經生起稀有，心變得柔軟，心變得無礙，堪可接受佛法。 『當時，世尊用佛所具有的使人歡喜的言語，使人得道的言語，向她說法，所謂苦集滅道四諦，向耶輸陀這樣說時，耶輸陀就在那個座位上，遠離塵垢，斷盡煩惱的界限。離開煩惱后，在諸法中，生起清凈的法眼，所有的結縛疑惑，都滅除乾淨，如實地證知。譬如干凈的衣服沒有黑線，放入染料就接受染色。像這樣，像這樣，耶輸陀善男子的心，就在那個座位上，遠離塵垢，斷盡一切煩惱，乃至如實地全部證知。'

English version: She thought in her heart: 『Let no one hinder Yashodhara』s opportunity to leave home.』 『At that time, Yashodhara came out of the city gate and gradually reached the Parana River. At that time, the river suddenly swelled, overflowing its banks, the water level was full, and all the birds were drinking with their heads level. At this time, the Lord Indra immediately concealed that light. Yashodhara reached this bank of the river, stopped, and chanted: 『This is a great calamity, how terrifying!』 『At that time, the World Honored One was walking in the open on the other bank of the river. At that time, out of compassion for Yashodhara, the World Honored One emitted light from his body, extended his golden arm towards Yashodhara, and said: 『Welcome, welcome! You, Yashodhara! Here there is no suffering, here there is no fear, here there is peace, here there is freedom.』 And there is a verse that says: 『Since the Tathagata saw her intention, he opened his mouth and chanted these words: 『Come, come, Yashodhara, take this fearless path to Nirvana.』 The World Honored One sees all, the World Honored One knows all, therefore he can know her intention, therefore it is said that the World Honored One is endowed with all light.』 『At that time, when Yashodhara heard the World Honored One say this, she immediately got rid of all the worries and sufferings in her heart, and immediately attained mental stability. It was like a person traveling in late spring, suffering from heat, fatigue, and thirst, who suddenly came across a pond with cool water, entered it, bathed, and drank, eliminating all the heat and suffering. Just like that, just like that, the great virtuous man Yashodhara, after hearing the Buddha』s comforting words, immediately extinguished all the worries and afflictions in her heart, and her mind became peaceful and stable.』 『At that time, the great virtuous man Yashodhara, felt joy in her heart, boundless elation, filling her whole body, unable to control herself. She took off her shoes made of various treasures, worth two hundred thousand, discarded them, and walked into the Parana River. It was like a person discarding phlegm and saliva, no longer thinking about it and turning away. Just like that, just like that, Yashodhara, discarding her shoes was also like that, she walked into the river to cross it, and at that time the river water became shallow.』 『At that time, after Yashodhara successfully crossed the river, she reached the other bank, and came to where the World Honored One was. Yashodhara saw the World Honored One from afar, his demeanor was orderly, his appearance was pleasing, his senses were tranquil, his mind was stable, and even his body was adorned with the thirty-two marks, like the sky filled with stars. After seeing this, she again felt pure joy, and after feeling joy, she gradually approached the Buddha, and after reaching the Buddha, she bowed at his feet and stood to one side.』 『At that time, when the World Honored One saw that Yashodhara had retreated to one side, he then proceeded to teach her the Dharma in order, speaking of the practice of giving, the practice of keeping precepts, and also speaking of the causes and conditions for being born in heaven, the faults and harms of the five desires, that the outflows were not yet exhausted, and there were still afflictions, and praised the pure Dharma of leaving home. The World Honored One knew that Yashodhara』s heart had already given rise to joy, had already given rise to the rare, her heart had become soft, her heart had become unobstructed, and she was capable of receiving the Dharma.』 『At that time, the World Honored One used the words that the Buddha possessed to make others happy, the words that lead to the path, and taught her the Dharma, speaking of the Four Noble Truths of suffering, its cause, its cessation, and the path, and as he spoke to Yashodhara in this way, Yashodhara, in that very seat, was separated from dust and defilement, and exhausted the boundaries of afflictions. After leaving afflictions, in all dharmas, she gave rise to the pure Dharma eye, and all the bonds of doubt were extinguished, and she truly knew. It was like a clean garment without black threads, which would accept the dye when placed in it. Just like that, just like that, the heart of the virtuous man Yashodhara, in that very seat, was separated from dust and defilement, exhausted all afflictions, and even truly knew all things.』

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。

「時，耶輸陀善男子婦，睡眠既覺，于其床上，忽然不見夫耶輸陀。彼心憶念耶輸陀故，兼復渴仰，思遲戀慕，即便往詣輸陀母邊，到已白言：『聖母！今知聖母愛子耶輸陀不？新婦昨夜，眠覺求覓，忽爾不見，不知何去？』

「爾時，聖母聞是語已，憐憶愛念耶輸陀故，啼淚懊惱，急疾往詣耶輸陀父大長者邊，到已即白大長者言：『長者！今知仁所愛子耶輸陀不？』一一皆如新婦所說。

「爾時，長者聞其宮中失耶輸陀，以憶念子耶輸陀故，遣使速往智慧人邊，或算師邊，博戲人邊，或淫女家，而告之言：『汝等人輩！宜速急疾往如是處求覓我子耶輸陀來。』

「爾時，使者向波羅㮈城四衢道，振鈴而唱，如是告言：『若當有人能向我道見耶輸陀，知耶輸陀所在之處，所行之處，令我得見，令我得聞。我乞彼人百千價物。』即於後夜，教開城門，遣使疾馳，而遍告言：『汝等城外速疾往求我耶輸陀。』

「爾時，長者耶輸陀父，當於彼夜天欲曉時，愁憂悵怏，啼哭泣淚，速疾往向跋陀羅提城門之邊，到已即出。漸漸行見其耶輸陀革屣軌跡，見已尋逐革屣跡行，盡其跡已，于河岸上，見二百千價直革屣，少得本心，即作是念：『我所愛子耶輸陀者，今應不死。』出大喘息，心口唸言：『若其身死，此之革屣，久應無有。』

「時彼長者見革屣已，不觸不緣，棄捨而去。譬如有人，見他涕唾，不觀不念，棄捨而過。如是如是，其耶輸陀善男子父，見彼七寶所成一雙革屣，棄捨而過，即便渡彼波羅那河，尋求其子。爾時，世尊河邊遙見其耶輸陀善男子父向佛而來，世尊見已，作如是念：『此耶輸陀善男子父，既來求子，以愛念故，或能倉卒不避好惡，抱耶輸陀善男子身。我今可出變化神通，若作神通變化之事，而耶輸陀善男子父，在於此處，唯得以眼見耶輸陀善男子面，即便停住，勿令相觸。』

「時耶輸陀善男子父，遙見世尊，威儀齊整，端正可喜，乃至譬如虛空中星莊嚴日月，心生歡喜，以歡喜心，往詣佛所。到佛所已，即白佛言：『善哉善哉！大德沙門，頗見我子耶輸陀者來此以不？』

「爾時，佛告彼長者言：『大富長者！汝若知時，且少安坐，不久當得見耶輸陀。』時彼長者作如是念：『此大沙門！應不妄語，所言應實

現代漢語譯本：當時，耶輸陀善男子的妻子，睡醒后，在床上，忽然不見了丈夫耶輸陀。她心中思念耶輸陀，又感到渴求和思戀，就前往耶輸陀的母親那裡，到了之後說道：『聖母！您知道您所愛的兒子耶輸陀嗎？我昨夜睡醒后尋找他，忽然不見了，不知道他去了哪裡？』 當時，聖母聽到這話后，因為憐愛思念耶輸陀，哭泣懊惱，急忙前往耶輸陀的父親大長者那裡，到了之後就對大長者說：『長者！您知道您所愛的兒子耶輸陀嗎？』她把新婦所說的話一一都說了。 當時，長者聽到宮中失去了耶輸陀，因為思念兒子耶輸陀，就派人趕緊去智慧人那裡，或者算命師那裡，或者賭博的人那裡，或者相面的人那裡，告訴他們說：『你們這些人！應該趕緊去這些地方尋找我的兒子耶輸陀回來。』 當時，使者向波羅㮈城的十字路口，搖著鈴鐺喊道，這樣宣告說：『如果有人能告訴我見到耶輸陀，知道耶輸陀所在的地方，所去的地方，讓我能見到他，讓我能聽到他的訊息。我將給那個人價值百千的財物。』當天夜裡，他們打開城門，派使者飛速奔跑，到處宣告說：『你們城外的人趕緊去尋找我的耶輸陀。』 當時，長者耶輸陀的父親，在那天快要天亮的時候，憂愁悵惘，哭泣流淚，急忙前往跋陀羅提城門邊，到了之後就出了城。他漸漸地看到耶輸陀的革履軌跡，看到后就沿著革履的軌跡走，走完軌跡后，在河岸上，看到價值二十萬的革履，稍微安心了一些，就想：『我所愛的兒子耶輸陀，現在應該沒有死。』他長長地舒了一口氣，心裡念道：『如果他死了，這雙革履，早就應該沒有了。』 當時，那位長者看到革履后，不碰不摸，就丟棄離開了。就像有人看到別人的鼻涕唾沫，不看不想，就丟棄走開一樣。就這樣，耶輸陀善男子的父親，看到那雙七寶做成的革履，丟棄走開，就渡過波羅那河，去尋找他的兒子。當時，世尊在河邊遠遠地看到耶輸陀善男子的父親向佛走來，世尊看到后，就想：『這位耶輸陀善男子的父親，既然來找兒子，因為愛念的緣故，或許會倉促不避好壞，抱住耶輸陀善男子的身體。我現在可以施展變化神通，如果施展神通變化，而耶輸陀善男子的父親，在這裡，只能用眼睛看到耶輸陀善男子的面容，就會停住，不會讓他接觸到。』 當時，耶輸陀善男子的父親，遠遠地看到世尊，威儀整齊，端正可喜，乃至就像虛空中星辰裝飾日月一樣，心中生起歡喜，以歡喜心，前往佛陀那裡。到了佛陀那裡后，就對佛陀說：『善哉善哉！大德沙門，您有沒有看到我的兒子耶輸陀來這裡？』 當時，佛陀告訴那位長者說：『大富長者！您如果知道時機，就先稍稍坐下，不久就能見到耶輸陀。』當時，那位長者想：『這位大沙門！應該不會說謊，說的話應該是真的。』

English version: At that time, Yashodhara, the virtuous man's wife, having awakened from sleep, found her husband Yashodhara suddenly missing from their bed. Her heart filled with longing for Yashodhara, and with a thirst and yearning, she went to Yashodhara's mother, and upon arriving, said: 'Holy Mother! Do you know of your beloved son Yashodhara? Last night, I awoke and searched for him, but he was suddenly gone, and I know not where he has gone?' At that time, the Holy Mother, upon hearing these words, out of pity and love for Yashodhara, wept and grieved, and quickly went to Yashodhara's father, the great elder, and upon arriving, said to the great elder: 'Elder! Do you know of your beloved son Yashodhara?' She recounted everything the new wife had said. At that time, the elder, upon hearing that Yashodhara was missing from the palace, and out of longing for his son Yashodhara, sent messengers quickly to wise men, or to fortune tellers, or to gamblers, or to physiognomists, and told them: 'You people! You should quickly go to these places and seek my son Yashodhara and bring him back.' At that time, the messengers went to the crossroads of the city of Varanasi, ringing bells and proclaiming, saying: 'If anyone can tell me of seeing Yashodhara, knowing where Yashodhara is, where he has gone, so that I may see him, so that I may hear of him, I will give that person a hundred thousand worth of valuables.' That very night, they opened the city gates, sent messengers running swiftly, and proclaimed everywhere: 'You people outside the city, quickly go and seek my Yashodhara.' At that time, Yashodhara's father, the elder, as the night was about to break, was filled with sorrow and distress, weeping and crying, and quickly went to the gate of the city of Bhadravati, and upon arriving, went out. He gradually saw the traces of Yashodhara's leather sandals, and upon seeing them, followed the traces of the sandals, and having followed the traces, on the riverbank, he saw the leather sandals worth two hundred thousand, and felt a little relieved, and thought: 'My beloved son Yashodhara, should not be dead now.' He took a deep breath, and thought in his heart: 'If he were dead, these sandals would have been gone long ago.' At that time, the elder, upon seeing the sandals, did not touch them, did not linger, and abandoned them and left. Just as someone sees another's snot and spit, does not look at it, does not think of it, and abandons it and walks away. Just so, Yashodhara, the virtuous man's father, seeing the pair of sandals made of seven treasures, abandoned them and walked away, and then crossed the Parana River, seeking his son. At that time, the World Honored One, from afar on the riverbank, saw Yashodhara, the virtuous man's father, coming towards the Buddha, and upon seeing him, thought: 'This Yashodhara, the virtuous man's father, since he comes seeking his son, because of his love and longing, might hastily, without avoiding good or bad, embrace Yashodhara, the virtuous man's body. I can now manifest a transformation of spiritual power, and if I manifest a transformation of spiritual power, and Yashodhara, the virtuous man's father, is here, he will only be able to see Yashodhara, the virtuous man's face with his eyes, and will stop, and will not touch him.' At that time, Yashodhara, the virtuous man's father, from afar saw the World Honored One, with dignified bearing, upright and pleasing, even like the stars in the sky adorning the sun and moon, and his heart filled with joy, and with a joyful heart, went to the Buddha. Upon arriving at the Buddha's place, he said to the Buddha: 'Excellent, excellent! Great virtuous Shramana, have you seen my son Yashodhara come here?' At that time, the Buddha said to the elder: 'Great wealthy elder! If you know the time, then sit down for a little while, and soon you will see Yashodhara.' At that time, the elder thought: 'This great Shramana! Should not be lying, what he says should be true.'

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。』聞此語已，心生歡喜，踴躍充遍，不能自勝，頂禮佛足，卻住一面，住一面已。

「爾時，世尊即為長者次第方便如應說法，所謂行檀，及結使法悉皆滅已，如實證知。譬如凈衣易受染色，如是如是，時彼長者即于彼坐，遠離塵垢，如實證知，于諸法中，得法眼凈，渡煩惱海，越諸鄣礙，無復疑心，到無畏處，不從他聞。於世尊邊得聞法教，受佛歸依、受法歸依、受僧歸依，並受五戒。

「爾時，人間彼大長者最在初首，為優婆塞，人身之中以三白成三歸依者，謂耶輸陀善男子父。其耶輸陀善男子父，于說法時，如是證見，如是觀行，得於道跡，見漏皆盡，一切法中，心得解脫。

「爾時，世尊作如是念：『其耶輸陀善男子父，聞法見知，如實漏盡，心得解脫，不應在家受諸五欲，如昔在家。我今還可攝於神通。』爾時，世尊即攝神通，攝神通已，耶輸陀父即于彼坐，得見其子，見已而告耶輸陀言：『子耶輸陀！汝母憶汝受大苦惱，為汝故哭，為汝故悲，莫復為汝而取命終！汝可至彼與于彼命。』作是語已，其耶輸陀善男子即觀如來面。

「爾時，世尊即便告彼耶輸陀父，作如是言：『汝大長者！于意云何？若有學人，已學諸智，已學見法，彼聞法時，證知漏盡，心得解脫，彼若迴心入于本家，能更復受五欲以不？』長者報言：『不也。世尊！』

「爾時，世尊告長者言：『其耶輸陀善男子！今已學智見，證於諸法，如汝無異。今耶輸陀，聞說法時，證得道跡，諸漏已盡，心凈解脫。』佛告長者：『此耶輸陀善男子！今不應還歸住於家內受五欲事，如昔在家。』爾時長者即白佛言：『善哉！世尊！耶輸陀今生於人間，善得大利，善生世間，諸漏滅盡，心得解脫。』

「爾時，世尊見耶輸陀善男子身，以諸瓔珞而莊嚴體，即說偈言：

「『以諸瓔珞莊嚴身，　　寂定其心證於法， 調伏諸根悉清凈，　　于諸眾生起大悲。 若能如是諦實行，　　是則名為真梵行， 亦名沙門釋種子，　　是亦名為比丘僧。』

「時耶輸陀善男子父即白佛言：『善哉！世尊！愿受我請，佈施飲食，及耶輸陀善男子等。』爾時，世尊于長者邊，嘿然受請，為欲憐愍于長者故。

「爾時，長者既見世尊嘿然受請，從座而起，頂禮佛足，圍繞三匝，辭佛而去

現代漢語譯本：聽了這話，他心中充滿歡喜，激動得難以自持，向佛陀頂禮，然後退到一旁站立。 這時，世尊為長者依次方便地說法，講述佈施的道理，以及如何滅除煩惱，使他如實地證悟。就像乾淨的衣服容易被染色一樣，長者當即在座位上，遠離了塵垢，如實地證悟，在諸法中獲得了法眼清凈，渡過了煩惱的海洋，超越了所有的障礙，不再有任何疑惑，到達了無畏的境地，不再需要從他人那裡聽聞。他在世尊那裡聽聞了佛法教誨，皈依了佛、皈依法、皈依僧，並受持了五戒。 當時，人間這位大長者是第一個成為優婆塞的人，在人身中以三白成就三皈依的人，他就是耶輸陀善男子的父親。這位耶輸陀善男子的父親，在聽聞佛法時，如此證見，如此觀行，獲得了道跡，見解上的煩惱都已斷盡，在一切法中，內心得到了解脫。 這時，世尊心想：『這位耶輸陀善男子的父親，聽聞佛法后，已經如實地斷盡了煩惱，內心得到了解脫，不應該再像以前那樣在家中享受五欲。我現在可以收回神通。』於是，世尊收回了神通。收回神通后，耶輸陀的父親當即在座位上看到了他的兒子，看到后就對耶輸陀說：『兒子耶輸陀！你母親因為思念你而承受著巨大的痛苦，為你哭泣，為你悲傷，不要再讓她為你而死！你回去吧，讓她活下去。』說完這話，耶輸陀善男子就看著如來的面容。 這時，世尊就告訴耶輸陀的父親，說：『大長者，你認為如何？如果一個學人，已經學習了各種智慧，已經學習了見法，他在聽聞佛法時，證悟了煩惱斷盡，內心得到了解脫，他如果回心轉意回到家中，還能再像以前那樣享受五欲嗎？』長者回答說：『不能，世尊！』 這時，世尊告訴長者說：『這位耶輸陀善男子，現在已經學習了智慧和見解，證悟了諸法，和你一樣。現在耶輸陀，在聽聞佛法時，證得了道跡，各種煩惱都已斷盡，內心清凈解脫。』佛陀告訴長者：『這位耶輸陀善男子，現在不應該再回到家中享受五欲，像以前在家時那樣。』當時，長者就對佛陀說：『太好了，世尊！耶輸陀今生在人間，真是獲得了巨大的利益，真是善生於世間，各種煩惱都已滅盡，內心得到了解脫。』 這時，世尊看到耶輸陀善男子身上佩戴著各種瓔珞裝飾，就說了偈語： 『以各種瓔珞裝飾身體，內心寂靜安寧證悟佛法，調伏諸根清凈無染，對一切眾生生起大慈悲心。如果能夠這樣真實地修行，這就叫做真正的梵行，也叫做沙門釋迦的後裔，也叫做比丘僧。』 當時，耶輸陀善男子的父親就對佛陀說：『太好了，世尊！我願意邀請您接受我的供養，佈施飲食，以及耶輸陀善男子等人。』這時，世尊默然接受了長者的邀請，是爲了憐憫長者的緣故。 當時，長者看到世尊默然接受了邀請，就從座位上站起來，向佛陀頂禮，圍繞佛陀三圈，然後告辭離去。

English version: Having heard these words, his heart was filled with joy, he was so excited that he could not control himself, he bowed down at the Buddha's feet, and then stood aside. At that time, the World Honored One, for the sake of the elder, expounded the Dharma in a gradual and skillful way, speaking of the practice of giving, and how to extinguish the defilements, so that he truly realized the truth. Just as a clean cloth easily takes on dye, so too, the elder, right there in his seat, was freed from defilement, and truly realized the truth, gaining the pure Dharma eye in all things, crossing the sea of afflictions, overcoming all obstacles, having no more doubts, reaching the place of fearlessness, no longer needing to hear from others. He heard the Buddha's teachings from the World Honored One, took refuge in the Buddha, took refuge in the Dharma, took refuge in the Sangha, and received the five precepts. At that time, this great elder in the human world was the first to become an Upasaka, the first to achieve the three refuges with three white (pure) acts in a human body, he was the father of the good man Yashodhara. This father of the good man Yashodhara, upon hearing the Dharma, saw and contemplated in this way, attained the path, all defilements of view were extinguished, and in all things, his mind was liberated. At that time, the World Honored One thought: 'This father of the good man Yashodhara, having heard the Dharma, has truly extinguished his defilements, and his mind has been liberated, he should no longer enjoy the five desires at home as before. I can now withdraw my supernatural powers.' Then, the World Honored One withdrew his supernatural powers. After withdrawing his supernatural powers, Yashodhara's father immediately saw his son in his seat, and upon seeing him, said to Yashodhara: 'Son Yashodhara! Your mother is suffering greatly because she misses you, she cries for you, she grieves for you, do not let her die for you! You should go back and let her live.' After saying this, the good man Yashodhara looked at the face of the Tathagata. At that time, the World Honored One said to Yashodhara's father, saying: 'Great elder, what do you think? If a student, having learned all kinds of wisdom, having learned to see the Dharma, upon hearing the Dharma, realizes the extinction of defilements, and his mind is liberated, if he changes his mind and returns home, can he still enjoy the five desires as before?' The elder replied: 'No, World Honored One!' At that time, the World Honored One said to the elder: 'This good man Yashodhara, has now learned wisdom and insight, and has realized all things, just like you. Now Yashodhara, upon hearing the Dharma, has attained the path, all defilements have been extinguished, and his mind is pure and liberated.' The Buddha said to the elder: 'This good man Yashodhara, should not return home to enjoy the five desires, as he did before when he was at home.' At that time, the elder said to the Buddha: 'Excellent, World Honored One! Yashodhara's birth in the human world is a great benefit, he is well born into the world, all defilements have been extinguished, and his mind has been liberated.' At that time, the World Honored One, seeing the good man Yashodhara's body adorned with various ornaments, spoke a verse: 'Adorning the body with various ornaments, the mind is peaceful and calm, realizing the Dharma, subduing all the senses, pure and undefiled, giving rise to great compassion for all beings. If one can truly practice in this way, this is called true Brahma conduct, also called a Shramana, a descendant of Shakya, also called a Bhikshu Sangha.' At that time, the father of the good man Yashodhara said to the Buddha: 'Excellent, World Honored One! I would like to invite you to accept my offering, to give food and drink, to the good man Yashodhara and others.' At that time, the World Honored One silently accepted the elder's invitation, out of compassion for the elder. At that time, the elder, seeing that the World Honored One had silently accepted the invitation, rose from his seat, bowed down at the Buddha's feet, circumambulated the Buddha three times, and then took his leave.

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。是時長者去未久間，其耶輸陀大善男子從坐而起，頂禮佛足，胡跪合掌，而白佛言：『善哉！世尊！唯愿世尊！與我出家，受具足戒。』

「爾時，佛告耶輸陀言：『善來比丘！汝今於我所說法中，行於梵行，正盡諸漏。』佛說是已，時其長老耶輸陀身，即成出家，得具足戒，為大沙門。當於是時，此世間中，七阿羅漢：一是世尊，及五比丘、耶輸陀等。

「爾時，世尊于晨朝時，著衣持缽，命耶輸陀用為侍者，向其父家。到彼家已，鋪座而坐。是時長老耶輸陀母，並及長老耶輸陀婦，來向佛邊，到佛所已，頂禮佛足，卻坐一面，退一面已。世尊次第而為說法，所謂如是說佈施行，乃至清凈，如來悉知彼等一切，心生歡喜清凈柔軟，心無障礙。

「爾時世尊，所有諸佛令歡喜法，所謂苦諦，及苦集諦，苦滅得道，世尊為彼說是法時，彼等於坐，遠離諸塵，得清凈智，煩惱界盡，于諸法中，得凈法眼。所有垢法，諸可滅法，一切知已，皆悉滅盡，如實證知。譬如凈衣無有垢膩，隨所染入，而受其色。如是如是，彼等眷屬，坐于彼座，遠離塵垢，所有垢法，皆悉滅已，如實證知。彼等婦人，既見諸法，得證深入，到諸法邊，渡煩惱壙，得無疑畏，不從他人說法聽證。世尊教中，得知見已，歸依佛、法及歸依僧，即受五戒。

「爾時，世間當於是日，最初人中三歸受戒，先得成為優婆夷者，所謂長老耶輸陀母，並及長老耶輸陀婦，所有一切諸眷屬等。

「爾時，善覺大富長者，既聞世尊為其眷屬如應說法，聞已歡喜，即起辦食。長者及妻，並其新婦，自手將好種種美食，奉供養佛及耶輸陀。所謂舐𠲿咋啖㗘唼，其所施食，悉皆充足，恣意飽食。

「爾時，長老耶輸陀父善覺、長者婦及新婦，見佛食訖收衣攝缽，洗于手足，如是清凈安坐竟已，人別各自將一小鋪，次第相隨來向佛前依大小坐。爾時，世尊既見善覺長者眷屬如法而來坐於前已，如來慈愍，為欲度脫使離苦惱，是故為其如應說法。彼聞法已，心生歡喜，信心熾盛，威德增上。爾時，彼等既聽法已，乃至一切心生歡喜，如是知已。爾時，世尊即從坐起，其耶輸陀即隨佛行

現代漢語譯本：那時，當長者耶輸陀離開不久，他的耶輸陀大善男子從座位上站起來，頂禮佛足，跪著合掌，對佛說：『太好了！世尊！我只希望世尊！允許我出家，受具足戒。』 『那時，佛告訴耶輸陀說：『善來比丘！你現在在我所說的法中，修行梵行，真正斷盡一切煩惱。』佛說完這話，當時長老耶輸陀的身體，就成了出家人，得到了具足戒，成為大沙門。當時，這個世間有七位阿羅漢：一位是世尊，還有五位比丘、耶輸陀等。 『那時，世尊在早晨的時候，穿上衣服，拿著缽，命令耶輸陀作為侍者，前往他的父親家。到了他家后，鋪好座位坐下。這時，長老耶輸陀的母親，以及長老耶輸陀的妻子，來到佛的身邊，到了佛那裡后，頂禮佛足，退到一邊坐下。退到一邊坐下後，世尊依次為他們說法，就像這樣說佈施的道理，乃至清凈的道理，如來完全知道他們的一切，心中生起歡喜清凈柔軟，心中沒有障礙。 『那時，世尊說了所有諸佛令歡喜的法，也就是苦諦，以及苦集諦，苦滅得道，世尊為他們說這些法的時候，他們當場就遠離了各種塵垢，得到了清凈的智慧，煩惱的界限消失了，在各種法中，得到了清凈的法眼。所有污垢的法，所有可以滅除的法，一切都知道后，都全部滅盡了，如實地證知。譬如干凈的衣服沒有污垢，隨著所染的顏色，而呈現出顏色。像這樣，像這樣，他們的眷屬，坐在那個座位上，遠離了塵垢，所有污垢的法，都全部滅盡了，如實地證知。那些婦女，既然見到了各種法，得到了深入的證悟，到達了各種法的邊際，渡過了煩惱的深淵，得到了無疑的無畏，不是從他人那裡聽聞說法而證悟的。在世尊的教導中，得知見后，歸依佛、法以及歸依僧，就受了五戒。 『那時，世間在這一天，最初有人在人中三歸受戒，先成為優婆夷的，就是長老耶輸陀的母親，以及長老耶輸陀的妻子，所有一切的眷屬等。 『那時，善覺大富長者，聽聞世尊為他的眷屬如理說法，聽后非常歡喜，就起身準備食物。長者和妻子，以及他的新婦，親自拿著各種美味佳餚，供養佛和耶輸陀。他們所施的食物，無論是舔、咬、嚼、吸，都非常充足，讓他們盡情飽食。 『那時，長老耶輸陀的父親善覺、長者的妻子和新婦，看到佛吃完飯，收起衣服和缽，洗了手腳，這樣清凈地坐好后，每個人各自拿一個小坐墊，依次跟隨來到佛前，按照大小坐下。那時，世尊看到善覺長者的眷屬如法地來到面前坐好后，如來慈悲憐憫，爲了度脫他們，使他們脫離苦惱，所以為他們如理說法。他們聽了法后，心中生起歡喜，信心熾盛，威德增長。那時，他們聽了法后，乃至一切心中生起歡喜，像這樣知道后。那時，世尊就從座位上站起來，耶輸陀就跟隨佛走了。'

English version: At that time, not long after the elder Yashodhara had left, his son, the great virtuous man Yashodhara, rose from his seat, bowed at the Buddha's feet, knelt with his palms together, and said to the Buddha: 'Excellent! World Honored One! I only wish that the World Honored One would allow me to leave home and receive the full precepts.' 'At that time, the Buddha said to Yashodhara: 'Welcome, Bhikkhu! Now, in the Dharma I have taught, practice the pure conduct, and truly exhaust all defilements.' After the Buddha said this, the elder Yashodhara's body immediately became that of a renunciate, received the full precepts, and became a great Shramana. At that time, there were seven Arhats in this world: one was the World Honored One, and there were five Bhikkhus, Yashodhara, and others. 'At that time, the World Honored One, in the morning, put on his robes, took his bowl, and instructed Yashodhara to be his attendant, and went to his father's house. After arriving at his house, he spread out a seat and sat down. At this time, the elder Yashodhara's mother, as well as the elder Yashodhara's wife, came to the Buddha's side, and after arriving at the Buddha's place, they bowed at the Buddha's feet and sat down to one side. After sitting down to one side, the World Honored One sequentially taught them the Dharma, speaking of the principle of giving, and even the principle of purity. The Tathagata fully knew all of their thoughts, and their hearts arose with joy, purity, and gentleness, without any obstacles. 'At that time, the World Honored One spoke of all the Dharmas that bring joy to the Buddhas, namely the Truth of Suffering, the Truth of the Cause of Suffering, the Truth of the Cessation of Suffering, and the Path to the Cessation of Suffering. When the World Honored One spoke these Dharmas to them, they immediately became free from all defilements, attained pure wisdom, the boundaries of afflictions were extinguished, and in all Dharmas, they attained the pure Dharma eye. All defiled Dharmas, all Dharmas that could be extinguished, once they knew them all, they were all extinguished, and they truly realized them. Just like a clean garment without any stains, it takes on the color of whatever it is dyed with. In this way, in this way, their family members, sitting in that seat, became free from defilements, and all defiled Dharmas were extinguished, and they truly realized them. Those women, having seen all the Dharmas, attained deep realization, reached the edge of all Dharmas, crossed the abyss of afflictions, attained fearless certainty, and did not attain realization by hearing the Dharma from others. In the teachings of the World Honored One, after gaining knowledge and insight, they took refuge in the Buddha, the Dharma, and the Sangha, and immediately received the five precepts. 'At that time, on this day, the first people in the world to take the three refuges and receive the precepts were the elder Yashodhara's mother, as well as the elder Yashodhara's wife, and all their family members. 'At that time, the wealthy elder Sudatta, having heard that the World Honored One had taught the Dharma to his family members as appropriate, was very happy, and immediately got up to prepare food. The elder and his wife, as well as his new daughter-in-law, personally brought various delicious foods to offer to the Buddha and Yashodhara. The food they offered, whether it was licked, bitten, chewed, or sucked, was all abundant, and they ate their fill to their heart's content. 'At that time, the elder Yashodhara's father Sudatta, the elder's wife, and the new daughter-in-law, seeing that the Buddha had finished eating, put away his robes and bowl, washed his hands and feet, and after sitting down in such a pure manner, each person took a small cushion, and followed in order to come before the Buddha and sit down according to their size. At that time, the World Honored One, seeing that the family members of the elder Sudatta had come and sat down before him in accordance with the Dharma, the Tathagata, out of compassion, in order to liberate them and free them from suffering, therefore taught them the Dharma as appropriate. After they heard the Dharma, their hearts arose with joy, their faith became fervent, and their virtue increased. At that time, after they had heard the Dharma, and until all their hearts arose with joy, after knowing this. At that time, the World Honored One immediately rose from his seat, and Yashodhara followed the Buddha.'

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佛本行集經卷第三十六

耶輸陀宿緣品第三十九

「爾時，天竺波羅㮈城，有四居士大富長者，最為殊勝善男子輩。何等為四？所謂第一名毗摩羅(隋言無垢)，其第二者名修婆睺(隋言善臂)，第三名為富蘭那迦(隋言滿足)，第四名為伽婆跋帝(隋言牛主)。彼等從他聞耶輸陀大善男子往沙門邊修行梵行，聞已即作如是思惟：『希有斯事！彼大沙門法行之中，梵行應當牢固不動，應當勝他，其法會集，應必第一。所以者何？而耶輸陀大善男子，至沙門邊受行梵行，即得出家。我等今者亦應至彼大沙門邊求修梵行。』彼等如是共平量已，相將往詣耶輸陀邊，到已即共其耶輸陀，對面美辭，善巧談說，各話心內，意喜語言，敬心問訊。相慰喻已，各坐一面。坐一面已，彼四長者，即便共白耶輸陀言：『尊者耶輸陀！此之梵行必應牢固，決定勝他。如此法集，可敬可愛。如尊今于大沙門邊受行梵行，我等今者，亦欲求于大沙門邊修行梵行。』

「爾時長老耶輸陀許，即便共彼波羅㮈城四大長者，往詣佛所。到佛所已，頂禮佛足，禮佛足已，卻坐一面。時耶輸陀即白佛言：『大覺世尊！此四長者，在本居家各為朋友，最為殊勝善男子輩！所謂無垢善臂滿足，並牛主等。今日故來，歸依世尊。善哉！世尊！唯愿為此四大長者，如應說法教誨示導。』爾時，世尊發大慈悲，起憐愍故，即為彼等四大長者，次第方便說微妙法，所謂佈施持戒忍辱，乃至為說種種法要。彼等長者，聞世尊說如是法相，即于坐中，遠離塵垢，乃至所有一切集法，皆悉得知，及滅相法，亦如實知。譬如凈衣無有垢膩，入于汁中，正受其色。如是如是，彼四長者即于坐處，乃至得知一切結惑集滅相法，如實證知。彼四長者，悉各如是見諸法相，得諸法相，證於法相，入於法相，度煩惱磧，心無障礙，越諸疑網，除滅結使，得無畏處，不隨他知，依佛法行。從坐而起，頂禮佛足，在於佛前，胡跪合掌，而白佛言：『大覺世尊！我等今從佛世尊邊，乞求出家，依佛教法，受具足戒。』爾時，世尊即告彼等四長者言：『汝輩比丘！清凈善來，入我法中，行於梵行，滅諸苦故

現代漢語譯本 當時，在天竺波羅奈城，有四位大富長者，都是非常傑出的善男子。他們是哪四位呢？第一位名叫毗摩羅（隋朝時譯為無垢），第二位名叫修婆睺（隋朝時譯為善臂），第三位名叫富蘭那迦（隋朝時譯為滿足），第四位名叫伽婆跋帝（隋朝時譯為牛主）。他們從別人那裡聽說耶輸陀這位大善男子去沙門那裡修行梵行，聽后就思考說：『這真是稀有的事！那位大沙門所修的法行，梵行應當非常牢固，應當勝過其他人，他的法會聚集，必定是第一。為什麼呢？因為耶輸陀這位大善男子，到了沙門那裡接受修行梵行，就出家了。我們現在也應該去那位大沙門那裡求修梵行。』他們這樣共同商量后，就一起前往耶輸陀那裡，到了之後，就和耶輸陀面對面地用美好的言辭，巧妙地交談，各自表達心中的喜悅，用恭敬的心情問候。互相安慰之後，各自坐在一旁。坐好之後，這四位長者就對耶輸陀說：『尊者耶輸陀！這梵行必定非常牢固，一定能勝過其他修行。這樣的法會，值得尊敬和愛戴。就像您現在在大沙門那裡修行梵行一樣，我們現在也想去大沙門那裡修行梵行。』 當時，長老耶輸陀答應了他們，就和波羅奈城的這四位長者一起前往佛陀那裡。到了佛陀那裡后，他們頂禮佛足，頂禮完畢后，退坐在一旁。這時，耶輸陀就對佛陀說：『大覺世尊！這四位長者，在家時都是朋友，都是非常傑出的善男子！他們分別是無垢、善臂、滿足和牛主。今天特意前來，歸依世尊。太好了！世尊！希望您能為這四位長者，如理說法，教誨引導。』這時，世尊發大慈悲，生起憐憫之心，就為這四位長者，依次方便地宣說微妙的佛法，包括佈施、持戒、忍辱，乃至宣說各種法要。這些長者，聽了世尊所說的這些法相，就在座位上，遠離了塵垢，乃至所有一切集法，都完全瞭解，以及滅相之法，也如實地瞭解。就像乾淨的衣服沒有污垢，放入染料中，就能正確地接受顏色一樣。同樣，這四位長者就在座位上，乃至瞭解了一切煩惱的集滅之法，如實地證知。這四位長者，都各自這樣見到了諸法之相，得到了諸法之相，證得了諸法之相，進入了諸法之相，度過了煩惱的沙磧，心中沒有障礙，超越了各種疑惑，消除了結使，得到了無畏的境界，不再受他人影響，依佛法而行。他們從座位上站起來，頂禮佛足，在佛陀面前，右膝跪地，合掌，對佛陀說：『大覺世尊！我們現在想從佛世尊這裡，請求出家，依佛教法，受具足戒。』這時，世尊就對這四位長者說：『你們這些比丘！清凈地來吧，進入我的佛法中，修行梵行，滅除一切痛苦。』

English version At that time, in the city of Varanasi in India, there were four great wealthy householders, who were the most outstanding virtuous men. Who were the four? The first was named Vimala (translated as 'Immaculate' in the Sui Dynasty), the second was named Subahu (translated as 'Good Arm' in the Sui Dynasty), the third was named Purnaka (translated as 'Fulfillment' in the Sui Dynasty), and the fourth was named Gavapati (translated as 'Cow Lord' in the Sui Dynasty). They heard from others that the great virtuous man Yashodhara had gone to the ascetics to practice the Brahma-faring, and upon hearing this, they thought: 'This is a rare thing! The Dharma practice of that great ascetic, the Brahma-faring, should be very firm, should surpass others, and his Dharma assembly should definitely be the first. Why is that? Because this great virtuous man Yashodhara, upon going to the ascetics and accepting the practice of Brahma-faring, immediately left home. We should also go to that great ascetic to seek the practice of Brahma-faring.' After they had discussed this together, they went together to Yashodhara. Upon arriving, they spoke to Yashodhara face to face with beautiful words, skillfully conversing, each expressing their inner joy, and respectfully inquiring. After comforting each other, they each sat to one side. After sitting down, the four elders said to Yashodhara: 'Venerable Yashodhara! This Brahma-faring must be very firm and definitely surpass other practices. Such a Dharma assembly is worthy of respect and love. Just as you are now practicing Brahma-faring with the great ascetic, we now also wish to seek the practice of Brahma-faring with the great ascetic.' At that time, the elder Yashodhara agreed, and then went with the four elders of Varanasi to the Buddha. Upon arriving at the Buddha's place, they bowed at the Buddha's feet. After bowing, they retreated and sat to one side. Then, Yashodhara said to the Buddha: 'Greatly Awakened World Honored One! These four elders, when they were at home, were all friends and were the most outstanding virtuous men! They are Immaculate, Good Arm, Fulfillment, and Cow Lord. Today, they have come specifically to take refuge in the World Honored One. Excellent! World Honored One! May you, for the sake of these four elders, expound the Dharma appropriately, teaching and guiding them.' At that time, the World Honored One, with great compassion and out of pity, then for the sake of these four elders, in a sequential and skillful way, expounded the subtle Dharma, including giving, keeping precepts, patience, and even expounding various essential Dharma teachings. These elders, upon hearing the Dharma aspects spoken by the World Honored One, in their seats, were separated from dust and defilements, and even all the assembled Dharmas, they fully understood, and the Dharma of cessation, they also understood as it truly is. Just like a clean garment without any stains, when placed in dye, it correctly receives the color. In the same way, these four elders, in their seats, even understood the Dharma of the assembly and cessation of all afflictions, and truly realized it. These four elders, each in this way, saw the aspects of all Dharmas, obtained the aspects of all Dharmas, realized the aspects of all Dharmas, entered the aspects of all Dharmas, crossed the desert of afflictions, their minds were without obstacles, they transcended all doubts, eliminated the fetters, obtained a state of fearlessness, were no longer influenced by others, and practiced according to the Buddha's Dharma. They rose from their seats, bowed at the Buddha's feet, knelt on their right knees in front of the Buddha, joined their palms, and said to the Buddha: 'Greatly Awakened World Honored One! We now wish to request from the World Honored One to leave home, to rely on the Buddha's Dharma, and to receive the full precepts.' At that time, the World Honored One said to these four elders: 'You monks! Come purely, enter into my Dharma, practice the Brahma-faring, and extinguish all suffering.'

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。』是時世尊作此語已，彼波羅㮈四大長者，頭髮自落，髭鬚猶若七日剃來，身體自然披服三衣，手擎缽器，彼四長者即成出家，受具足戒。

「時四長者，出家未久，受具始爾，在於一處，舍諸緣務謹慎身口，不敢放逸，勤劬精進，在空閑處，行於善行，獨坐獨起，不曾停息，如救頭然，住蘭若內。爾時，彼等諸善男子，為求道故，正信出家，不久即得無上梵行，自見法相，自證諸通無畏而行，口即唱言：『已斷生死，得梵行報，所作已辦，來生更不受後世有。』自知自證，彼四長者皆悉一時成阿羅漢，心善解脫。彼時世間成就一十一阿羅漢：第一世尊，二五比丘，三耶輸陀，及其在家最勝朋友四大長者善男子是。

「爾時，長老耶輸陀身昔在家有五十朋友，諸國來集，或有小來共相長養善男子輩，聞耶輸陀善男子往大沙門邊行於梵行，聞已如是共相謂言：『彼之梵行，必當精勝法集牢強，而耶輸陀善男子，事彼大沙門，行於梵行。我等今者亦可至彼大沙門邊求行梵行。』彼等如是共平量已，相將即到耶輸陀所，到已即對耶輸陀面，相共言說，文辭巧麗，種種談論，各相問訊，各相虔恭，如是訖已，卻住一面，住一面已。

「爾時，彼等五十友人，各是別國最大長者，往昔在家，親善朋舊，即便共白耶輸陀言：『仁耶輸陀！今此梵行，必應是好，勝於餘人，而長老在大沙門邊，行於梵行。我等意樂亦與仁同，欲往詣彼大沙門邊行於梵行。』

「時，耶輸陀即便共彼五十在家往昔善友，詣于佛所，到佛所已，頂禮佛足，禮佛足已，卻坐一面。其耶輸陀即白佛言：『大善世尊！我昔在家，有此五十友朋知識，或在前後，一切皆悉是善男子，其意並樂歸依如來。唯愿世尊！大慈憐愍，為說法要，教詔示導。』

「爾時，世尊即為彼等，隨順說法。而其彼等諸長者輩，聞佛所說，乃至如實一切悉知。彼等長老悉成漏盡諸阿羅漢，心善解脫。於時世間合成六十一阿羅漢，謂佛世尊，及五比丘，並耶輸陀，其耶輸陀波羅㮈城有四善友，無垢、善臂、滿足、牛主，其耶輸陀在家朋友，諸大長者有五十人，並是別國相召集來，或前或后，善男子等

現代漢語譯本：當時，世尊說完這些話后，波羅奈城的四大長者，頭髮自然脫落，鬍鬚如同剃過七日一般，身體自然穿上三衣，手中拿著缽器。這四位長者立即出家，受了具足戒。 這四位長者出家不久，剛受戒不久，便在一處，捨棄一切俗務，謹慎自己的身口意，不敢放縱懈怠，勤奮精進，在空閑的地方，修行善行，獨自坐著，獨自起身，不曾停歇，如同救火一般，住在蘭若中。當時，這些善男子，爲了求道，以正信出家，不久就證得了無上梵行，自己見到了法相，自己證得了神通，無所畏懼地行走，口中唱道：『已斷生死，得到梵行的果報，該做的都已做完，來生不再受後世的輪迴。』他們自己知道，自己證得，這四位長者都同時成了阿羅漢，心得到了徹底的解脫。那時，世間成就了十一位阿羅漢：第一位是世尊，第二到第六位是五比丘，第七位是耶輸陀，以及在家時最要好的朋友，也就是這四位長者善男子。 當時，長老耶輸陀在家時有五十位朋友，從各國聚集而來，有些是小時候一起長大的善男子們，他們聽說耶輸陀善男子到大沙門那裡修行梵行，聽后就互相說道：『他的梵行，必定是精深殊勝，法力強大，所以耶輸陀善男子才跟隨那位大沙門修行梵行。我們現在也可以到那位大沙門那裡去求修行梵行。』他們這樣商量好后，就一起到了耶輸陀那裡，到了之後就當著耶輸陀的面，互相交談，言辭巧妙，各種討論，互相問候，互相恭敬，這樣結束后，就退到一邊站著。 當時，這五十位朋友，都是來自不同國家的大長者，過去在家時，是親密的朋友，他們就對耶輸陀說：『仁者耶輸陀！現在的梵行，必定是很好，勝過其他人，所以長老你才在那位大沙門那裡修行梵行。我們也很想和你一樣，想去那位大沙門那裡修行梵行。』 當時，耶輸陀就和這五十位在家時的好友，一起到了佛陀那裡，到了佛陀那裡后，頂禮佛足，頂禮佛足后，就退到一邊坐下。耶輸陀就對佛陀說：『大善世尊！我過去在家時，有這五十位朋友，他們都是善男子，他們都想歸依如來。希望世尊！大慈大悲，為他們說法，教導他們。』 當時，世尊就為他們隨順說法。而那些長者們，聽了佛陀所說，乃至如實地全部瞭解。這些長老都成了漏盡的阿羅漢，心得到了徹底的解脫。當時，世間一共有了六十一位阿羅漢，包括佛世尊，五比丘，以及耶輸陀，耶輸陀在波羅奈城有四位好友，分別是無垢、善臂、滿足、牛主，耶輸陀在家時的朋友，那些大長者有五十人，他們都是從不同國家召集來的，有先來的，有後來的，都是善男子。

English version: At that time, after the World Honored One spoke these words, the four great elders of Varanasi, their hair fell out naturally, their beards were as if they had been shaved seven days ago, their bodies naturally donned the three robes, and they held begging bowls in their hands. These four elders immediately left home, receiving the full monastic precepts. These four elders, not long after leaving home, having just received the precepts, were in one place, abandoning all worldly affairs, being careful in their actions, speech, and thoughts, not daring to be lax or negligent, diligently striving, in secluded places, practicing good deeds, sitting alone, rising alone, never ceasing, as if putting out a fire, dwelling in the forest hermitage. At that time, these good men, seeking the path, left home with right faith, and soon attained the unsurpassed Brahma-faring, seeing the Dharma-marks for themselves, realizing the supernormal powers for themselves, walking without fear, proclaiming: 'Birth and death have been cut off, the reward of Brahma-faring has been obtained, what needed to be done has been done, and in the future, there will be no more rebirth.' They knew for themselves, they realized for themselves, and these four elders all at once became Arhats, their minds completely liberated. At that time, the world had eleven Arhats: the first was the World Honored One, the second to sixth were the five Bhikkhus, the seventh was Yasoja, and his best friends from his lay life, which were these four elders. At that time, Elder Yasoja had fifty friends from his lay life, who had gathered from various countries, some of whom were good men who had grown up together since childhood. They heard that the good man Yasoja was practicing the Brahma-faring with the great Shramana, and after hearing this, they said to each other: 'His Brahma-faring must be profound and excellent, with strong Dharma power, that is why the good man Yasoja is following that great Shramana to practice the Brahma-faring. We can also go to that great Shramana to seek to practice the Brahma-faring.' After they had discussed this, they went together to Yasoja, and after arriving, they spoke to Yasoja face to face, conversing with skillful words, discussing various topics, greeting each other, and showing mutual respect. After this was finished, they stood aside. At that time, these fifty friends, all of whom were great elders from different countries, who were close friends in their past lay lives, then said to Yasoja: 'Virtuous Yasoja! This Brahma-faring must be good, superior to others, that is why you, Elder, are practicing the Brahma-faring with that great Shramana. We also desire to be like you, and want to go to that great Shramana to practice the Brahma-faring.' At that time, Yasoja then went with these fifty good friends from his past lay life to the Buddha, and after arriving at the Buddha's place, they bowed at the Buddha's feet, and after bowing at the Buddha's feet, they sat down to one side. Yasoja then said to the Buddha: 'Great Virtuous World Honored One! In my past lay life, I had these fifty friends, they are all good men, and they all wish to take refuge in the Tathagata. May the World Honored One! With great compassion, preach the Dharma for them, and teach and guide them.' At that time, the World Honored One then preached the Dharma in accordance with their understanding. And those elders, after hearing what the Buddha had said, understood everything as it truly was. These elders all became Arhats who had exhausted all outflows, their minds completely liberated. At that time, the world had a total of sixty-one Arhats, including the Buddha, the five Bhikkhus, and Yasoja. Yasoja had four good friends in Varanasi, namely, Immaculate, Good Arm, Content, and Cow Lord. Yasoja's friends from his lay life, those great elders, numbered fifty, and they had been summoned from different countries, some coming earlier, some later, all of them good men.

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「爾時，世尊于波羅㮈鹿野苑中，度是人已，更欲別向他方而行，即告長老耶輸陀言：『汝耶輸陀！還住於此，莫隨逐我。所以者何？汝耶輸陀！小來未曾苦於身體，又復汝身面板柔軟，不串粗衣及以惡食。汝在此住，受汝父母所須供養，隨勝衣食自恣而受。汝之父母，能供養汝。』

「時耶輸陀稟承教誨，恭敬而立，即白佛言：『如世尊敕，我不敢違。』而耶輸陀聞佛敕已，住波羅㮈，一定不移。

「爾時，天竺波羅㮈城，復有五百商人長者，與耶輸陀昔在家時亦為朋友，入海采寶，一時回還至家，各各相共借問耶輸陀處。彼等問已，聞耶輸陀今日在彼大沙門邊行於梵行，彼等聞已，各相謂言：『彼之梵行，定應上妙，教法勝他，若不如是，其耶輸陀善男子，今云何乃能迴心向彼大沙門邊行於梵行？我等今亦可共往詣大沙門邊求行梵行。』

「爾時，彼等五百商人諸大長者，結集相共詣向長老耶輸陀邊，到已共白耶輸陀言：『仁耶輸陀！久不相見，我等入海，今始回還。聞仁出家故來咨白，安隱無惱快樂以不？』如是種種善言美語，慰勞相問，彼此訖了，各起恭敬，卻住一面。

「爾時，五百商人長者白于長老耶輸陀言：『仁耶輸陀！今此勝也。』時耶輸陀即報彼言：『如是如是，今此最勝。』爾時彼商五百長者，即于長老耶輸陀邊偝捨出家，求受具戒，經多年月，不能得道。」

爾時，世尊遊歷他國，回還至彼舍婆提城，住祇陀林精舍之內。時其長老耶輸陀，身經于多時，夏罷訖已，即共五百諸比丘眾相隨而去。聞佛在於祇陀精舍，欲往詣彼見如來故，彼客比丘至祇陀園。是時彼處主人比丘，或取缽者，或衣幞者，內房中時，起大高聲，喧鬧雜亂。

爾時，世尊知而故問長老阿難，作如是言：「長老阿難！此中是何高大音聲，喧亂乃爾？」是時阿難，即白佛言：「如來世尊！今者外許別有五百客比丘來，長老耶輸陀最為其首，至於此處。我等既見客比丘來，而此舊居諸比丘輩，共相慰喻，問訊安和，及受衣缽，內于房時，起是高聲。」

爾時，世尊告阿難言：「長老阿難！汝若知時，為我喚彼如是等客諸比丘來。」爾時阿難聞世尊敕，即便至彼客比丘邊，語諸一切客比丘言：「汝長老輩！世尊今喚汝等一切諸客比丘

現代漢語譯本：當時，世尊在波羅奈城的鹿野苑度化了這些人後，打算前往其他地方，就告訴長老耶輸陀說：『你耶輸陀！留在這裡，不要跟隨我。為什麼呢？你耶輸陀！從小就沒有吃過苦，而且你面板嬌嫩，不習慣穿粗布衣服和吃粗劣的食物。你留在這裡，接受你父母的供養，隨意享用上好的衣食。你的父母能夠供養你。』 當時，耶輸陀接受了教誨，恭敬地站著，就對佛說：『如世尊所說，我不敢違背。』耶輸陀聽了佛的教誨后，就留在波羅奈城，堅定不移。 當時，天竺波羅奈城，又有五百個商人長者，他們和耶輸陀以前在家時也是朋友，他們入海采寶，一起回到家中，各自互相詢問耶輸陀的去處。他們問了之後，聽說耶輸陀現在在那位大沙門那裡修行梵行，他們聽了之後，互相說道：『他的梵行，一定非常高妙，教法勝過其他，如果不是這樣，耶輸陀這位善男子，現在怎麼會迴心向那位大沙門修行梵行呢？我們現在也可以一起去那位大沙門那裡求修行梵行。』 當時，那五百個商人長者，聚集在一起前往長老耶輸陀那裡，到了之後，一起對耶輸陀說：『仁者耶輸陀！好久不見了，我們入海，現在才回來。聽說你出家了，所以來問候你，安穩無惱，快樂嗎？』他們這樣用各種善言美語，互相慰問，完畢后，各自恭敬地退到一邊。 當時，五百個商人長者對長老耶輸陀說：『仁者耶輸陀！現在這裡殊勝啊。』當時，耶輸陀就回答他們說：『是的，是的，現在這裡最殊勝。』當時，那五百個商人長者，就在長老耶輸陀那裡背棄俗家，出家求受具足戒，經過多年，卻不能得道。 當時，世尊遊歷其他國家，回到舍衛城，住在祇陀林精舍內。當時，長老耶輸陀，經過了很長時間，夏安居結束后，就和五百位比丘一起離開。聽說佛在祇陀精舍，想要去那裡見如來，那些客比丘到了祇陀園。這時，那裡的主人比丘，有的拿缽，有的拿衣物，放入房間時，發出很大的聲音，喧鬧雜亂。 當時，世尊知道后故意問長老阿難，這樣說道：『長老阿難！這裡是什麼高大的聲音，如此喧鬧？』當時，阿難就對佛說：『如來世尊！現在外面有五百位客比丘來了，長老耶輸陀是他們的首領，到了這裡。我們看到客比丘來了，這裡的舊住比丘們，互相慰問，問候安好，以及接受衣缽，放入房間時，發出了這樣的聲音。』 當時，世尊告訴阿難說：『長老阿難！你如果覺得時機合適，就為我叫那些客比丘來。』當時，阿難聽了世尊的命令，就到那些客比丘那裡，對所有客比丘說：『各位長老！世尊現在叫你們所有客比丘。』

English version: At that time, after the World Honored One had converted those people in the Deer Park of Varanasi, he intended to go to another place, and told the elder Yashoda: 'You, Yashoda! Stay here, do not follow me. Why is that? You, Yashoda! You have never suffered hardship since you were little, and your skin is delicate, not accustomed to wearing coarse clothes and eating poor food. You stay here, receive the offerings of your parents, and freely enjoy the best food and clothing. Your parents are able to provide for you.' At that time, Yashoda accepted the teachings, stood respectfully, and said to the Buddha: 'As the World Honored One has instructed, I dare not disobey.' After Yashoda heard the Buddha's teachings, he stayed in Varanasi, unwavering. At that time, in the city of Varanasi in India, there were also five hundred merchant elders, who were also friends with Yashoda when he was at home. They went to sea to collect treasures, and returned home together. They each asked about Yashoda's whereabouts. After they asked, they heard that Yashoda was now practicing the Brahma-faring with that great Shramana. After they heard this, they said to each other: 'His Brahma-faring must be very profound, and his teachings surpass others. If it were not so, how could this good man, Yashoda, now turn his heart to that great Shramana to practice the Brahma-faring? We can also go together to that great Shramana to seek to practice the Brahma-faring.' At that time, those five hundred merchant elders gathered together and went to the elder Yashoda. When they arrived, they said to Yashoda: 'Kind Yashoda! It has been a long time since we last met. We went to sea and have just returned. We heard that you have left home, so we have come to inquire about you. Are you peaceful, without trouble, and happy?' They thus used various kind and beautiful words to comfort and inquire about each other. After they finished, they each respectfully stepped aside. At that time, the five hundred merchant elders said to the elder Yashoda: 'Kind Yashoda! This place is excellent now.' At that time, Yashoda replied to them: 'Yes, yes, this place is the most excellent now.' At that time, those five hundred merchant elders, right there with the elder Yashoda, abandoned their homes, left home to seek full ordination, and after many years, they were unable to attain the Way. At that time, the World Honored One traveled to other countries, and returned to the city of Shravasti, staying in the Jeta Grove Monastery. At that time, the elder Yashoda, after a long time, after the summer retreat had ended, left with five hundred monks. Hearing that the Buddha was in the Jeta Grove Monastery, they wanted to go there to see the Tathagata. Those guest monks arrived at the Jeta Grove. At this time, the host monks there, some taking bowls, some taking clothes, when putting them in the rooms, made loud noises, noisy and chaotic. At that time, the World Honored One, knowing this, deliberately asked the elder Ananda, saying: 'Elder Ananda! What is this loud noise here, so noisy?' At that time, Ananda said to the Buddha: 'World Honored One! Now there are five hundred guest monks who have come from outside, with the elder Yashoda as their leader, who have arrived here. When we saw the guest monks arrive, the old resident monks here comforted each other, inquired about their well-being, and when receiving their bowls and robes and putting them in the rooms, they made this noise.' At that time, the World Honored One told Ananda: 'Elder Ananda! If you think the time is right, call those guest monks to me.' At that time, Ananda heard the World Honored One's command, and went to those guest monks, and said to all the guest monks: 'Elders! The World Honored One is now calling all of you guest monks.'

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。」時諸比丘既聞阿難如是言已，語阿難言：「如長老意，我不敢違。」

爾時，五百諸客比丘聞受阿難如是教已，往詣佛邊，到佛所已，頂禮佛足，既禮拜已，卻住一面。諸客比丘住一面已，嘿然而立。

爾時，世尊即告彼諸客比丘言：「汝等比丘！何故如是作大高聲？猶如世人諸諍鬥起呼呼呵呵，其聲猶如釣魚之師，各各相競趁逐諸魚，各相唱喚。汝等比丘！各還本處，不得共我居住此中，我趁汝等。」是時彼等五百新入客比丘，聞佛如是言，各白佛言：「如世尊敕。」彼等五百諸客比丘聞佛是言，頂禮佛足，繞佛三匝辭佛而去，執持衣缽從精舍出。至一河邊，其河名曰婆羅瞿摩帝(隋言秀媚主)，在彼秀媚河岸邊住，晝夜精勤，無有休息。初夜后夜，不臥不眠，猛勵修道志願規求，助道法證，是故用心。彼等用心，不休不息，不久之間，所為事成。彼善男子，既各正信，舍家出家，而能辦彼無上梵行，而能得辦。自現見法，證於諸通，即得斷除一切諸結，自口唱言：「生死已盡，得梵行報，所作者辦，更不復受於後世有，自證自知。」彼諸長老，一切悉皆成阿羅漢，心善解脫，無復怖畏。

爾時，世尊在舍婆提祇陀精舍，少時住已，欲更行歷其餘聚落。從此聚落，到彼聚落，漸漸而行，到毗耶離。至彼城已，往獼猴池，其池岸邊，有草精舍，即便停住。

爾時，世尊日下西時，從三昧起，出草精舍，向于露地，鋪座而坐，比丘僧眾，左右周匝，前後圍繞。爾時，世尊告阿難言：「長老阿難！我見婆羅瞿摩帝河，諸比丘等所居住處，大有光明，而彼婆羅瞿摩帝岸所，有五百諸比丘住。」如是三稱。

佛告阿難：「汝今可喚彼諸比丘使來見我。」是時阿難聞佛世尊如是敕已，向一年少比丘之邊，到已即告彼比丘言：「善哉長老！汝速至彼婆羅瞿摩帝河岸邊，彼處今有諸比丘等，汝語彼等諸長老言：『世尊今欲見長老等，若知時者，宜應速疾往見世尊。』」時彼年少長老比丘，聞于阿難如是言已，白阿難言：「如尊者教，我不敢違。」

時彼年少長老比丘，速疾而行，譬如壯士屈舒臂頃，如是如是

當時，眾比丘聽了阿難這樣說，對阿難說：『如長老所愿，我們不敢違背。』 那時，五百位新來的比丘聽了阿難的教誨，前往佛陀那裡，到達后，頂禮佛足，禮拜完畢，退到一旁站立。這些新來的比丘站到一旁后，默默地站著。 這時，世尊對那些新來的比丘說：『你們這些比丘！為什麼發出如此大的聲音？就像世俗之人爭吵打鬥時，呼呼呵呵，聲音就像漁夫們爭相追逐魚群，互相叫喊。你們這些比丘！各自回到原來的地方，不要和我住在這裡，我趕你們走。』當時，那五百位新來的比丘聽了佛陀這樣說，各自對佛陀說：『如世尊所教。』那五百位新來的比丘聽了佛陀的話，頂禮佛足，繞佛三圈，告辭離去，拿著衣缽從精舍出來。他們來到一條河邊，那條河名叫婆羅瞿摩帝（隋朝時譯為秀媚主），在秀媚河岸邊住下，日夜精勤，沒有休息。初夜后夜，不臥不眠，努力修道，立志求證，輔助道法，因此用心。他們用心不懈，不久就成就了所為之事。那些善男子，既然各自正信，舍家出家，就能成就那無上的梵行，並且能夠辦到。他們親自見到法，證得各種神通，立即斷除一切煩惱，自己口中說：『生死已盡，得到梵行的果報，所作已辦，不再受後世的輪迴，自己證悟，自己知道。』那些長老，全都成了阿羅漢，心得到解脫，不再有恐懼。 那時，世尊在舍衛城的祇陀精舍，住了一段時間后，想要繼續遊歷其他的村落。從這個村落到那個村落，漸漸地行走，到達了毗耶離。到達那個城市后，前往獼猴池，池塘邊有草屋精舍，就在那裡停住。 那時，世尊在太陽西下時，從禪定中起身，走出草屋精舍，來到空地上，鋪好座位坐下，比丘僧眾，左右前後圍繞著他。這時，世尊對阿難說：『長老阿難！我看到婆羅瞿摩帝河，那些比丘居住的地方，有很大的光明，而且在婆羅瞿摩帝河岸邊，有五百位比丘居住。』這樣說了三遍。 佛陀對阿難說：『你現在可以叫那些比丘來見我。』這時，阿難聽了佛陀的吩咐，走到一位年輕的比丘那裡，到達后就對那位比丘說：『善哉長老！你快去婆羅瞿摩帝河岸邊，那裡現在有許多比丘，你告訴那些長老們說：『世尊現在想要見各位長老，如果知道時間合適，應該儘快去見世尊。』』當時，那位年輕的長老比丘，聽了阿難這樣說，對阿難說：『如尊者所教，我不敢違背。』 當時，那位年輕的長老比丘，快速地行走，就像壯士屈伸手臂一樣，如此如此

At that time, the monks, having heard Ananda's words, said to Ananda, 'As the elder wishes, we dare not disobey.' Then, five hundred newly arrived monks, having received Ananda's instruction, went to the Buddha. Having arrived, they bowed at the Buddha's feet, and after bowing, stood to one side. Having stood to one side, the newly arrived monks stood silently. At that time, the World Honored One said to those newly arrived monks, 'You monks! Why do you make such a loud noise? It is like worldly people when disputes arise, shouting and yelling, their voices like those of fishermen competing to chase after fish, each calling out to the others. You monks! Each of you return to your original place, do not dwell here with me, I am driving you away.' At that time, those five hundred newly arrived monks, having heard the Buddha's words, each said to the Buddha, 'As the World Honored One commands.' Those five hundred newly arrived monks, having heard the Buddha's words, bowed at the Buddha's feet, circumambulated the Buddha three times, took their leave, and departed from the monastery, carrying their robes and bowls. They went to a riverbank, the river being named Bharagomati (translated in the Sui Dynasty as 'Beautiful Lord'), and stayed on the bank of the Beautiful Lord River, diligently practicing day and night without rest. During the early and late watches of the night, they did not lie down or sleep, striving to cultivate the Way, aspiring to attain realization, assisting the Dharma, and therefore applying their minds. They applied their minds without ceasing, and before long, they accomplished what they set out to do. Those good men, having each developed true faith, left their homes and went forth, and were able to accomplish that supreme Brahma-faring, and were able to achieve it. They personally witnessed the Dharma, attained various supernormal powers, immediately cut off all fetters, and proclaimed from their own mouths, 'Birth and death are exhausted, the reward of the Brahma-faring has been attained, what was to be done has been done, there is no more future existence, self-realized, self-known.' Those elders, all became Arhats, their minds well liberated, without any fear. At that time, the World Honored One was in the Jeta Grove Monastery in Shravasti. After staying there for a short time, he wished to travel to other villages. From this village to that village, he gradually traveled, arriving at Vaishali. Having arrived at that city, he went to the Monkey Pond, and there was a grass hut monastery on the bank of the pond, and he stayed there. At that time, the World Honored One, when the sun was setting, arose from samadhi, came out of the grass hut monastery, went to an open space, spread out a seat and sat down, with the assembly of monks surrounding him on all sides. At that time, the World Honored One said to Ananda, 'Elder Ananda! I see that the place where the monks are dwelling by the Bharagomati River has great light, and there are five hundred monks dwelling on the bank of the Bharagomati River.' He said this three times. The Buddha said to Ananda, 'You may now call those monks to come and see me.' At that time, Ananda, having heard the Buddha's command, went to a young monk, and having arrived, said to that monk, 'Good elder! Quickly go to the bank of the Bharagomati River, where there are now many monks, and tell those elders, 'The World Honored One now wishes to see you elders, if you know the appropriate time, you should quickly go to see the World Honored One.'' At that time, that young elder monk, having heard Ananda's words, said to Ananda, 'As the venerable one instructs, I dare not disobey.' At that time, that young elder monk, quickly went, like a strong man stretching and contracting his arm, thus and thus

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。時彼長老年少比丘，從毗耶離，速疾隱身，至於婆羅瞿摩帝岸，出身現往彼所居處諸比丘邊，到已即告彼等一切諸比丘言：「善哉長老！汝等今者若當知時，世尊欲見汝等長老，汝等今者若當善知，可速往詣至世尊所。」

爾時，彼處諸比丘等，白彼年少使比丘言：「如長老教，我不敢違。」是時彼等諸比丘眾，聞此語已，譬如壯士屈伸臂頃，從於婆羅瞿摩帝河所居之處，各隱其身，至毗耶離獼猴池岸草精舍下而即現身。

爾時，世尊當此正入不動三昧，其耶輸陀長老亦入不動三昧，彼來五百比丘亦入不動三昧。經夜初更，爾時，阿難從座而起，偏袒右肩，正理衣服，合掌向佛，而作是言：「愿世尊知，夜以一更，世尊今可慰喻于彼客比丘僧。」是時世尊，默然不言。如是復已，經夜中分，阿難更請，乃至世尊默然不言。爾時其夜至第三分，阿難復請，世尊默然。經夜後分，欲打鼓時，明星將現，長老阿難更從坐起，偏袒右肩，正理衣服，合掌向佛，而作是言：「世尊當知！夜已後分，不久打鼓，明星欲出。世尊今可教諸比丘，慰勞于彼諸客比丘，又複比丘坐已經久，身體疲懈。」

爾時，世尊告阿難言：「長老阿難！汝今不知如此義理。所以者何？長老阿難！汝若知理，應不發問。今此三昧，非汝境界。何以故？阿難！我向入此不動三昧，此之五百比丘亦入不動三昧，長老耶輸陀最為初首，皆悉入于不動三昧，我今自知如此理已。」爾時，世尊欲說偈故，即作如是師子吼言：

「已渡煩惱諸欲泥，　　復已滅除諸聚刺， 到彼貪癡滅盡處，　　于彼苦樂更不停。 既已越度彼岸邊，　　是則名為真勇健， 亦稱比丘善破惡，　　又複名善解脫人。」

爾時，世尊說是偈已，而彼五百諸比丘等，心生希有未曾有事，已生希有未曾有故，各相謂言：「諸長老等！希有此事！此之長老耶輸陀者，大有神通，乃能使此五百比丘，一切皆亦有大神通，共耶輸陀昔作朋友，各能相似，彼等父母，亦皆有德。」是時彼等五百比丘，心各生疑，欲問世尊決斷所疑，即便相與白世尊言：「今此長老耶輸陀者，彼于往昔，種何善根？而今身中，乃能如是居家殷富，如是多財，如是多寶，如是二足四足具足，如是家生，然其初生上覆寶蓋

現代漢語譯本：當時，一位年輕的比丘，從毗耶離迅速隱身，來到婆羅瞿摩帝河岸，現身在住在那裡的比丘們身邊，到達后就告訴那些比丘們說：『各位長老！你們現在如果知道時機，世尊想要見你們各位長老，你們現在如果清楚，可以快點去到世尊那裡。』 當時，那裡的比丘們，對那位年輕的使者比丘說：『如長老所教導，我們不敢違背。』當時，那些比丘們，聽到這話后，就像壯士屈伸手臂一樣，從婆羅瞿摩帝河居住的地方，各自隱身，來到毗耶離獼猴池岸邊的草精舍下，然後現身。 當時，世尊正在進入不動三昧，長老耶輸陀也進入不動三昧，前來的五百比丘也進入不動三昧。到了夜裡初更時分，阿難從座位上起身，袒露右肩，整理好衣服，合掌向佛，說道：『愿世尊知道，夜已經過一更，世尊現在可以安慰那些遠道而來的比丘僧。』當時，世尊沉默不語。這樣又過了一段時間，到了夜裡中分，阿難再次請求，乃至世尊仍然沉默不語。到了夜裡第三分，阿難再次請求，世尊仍然沉默。到了夜裡後半部分，快要打鼓的時候，星星快要出現的時候，長老阿難再次從座位上起身，袒露右肩，整理好衣服，合掌向佛，說道：『世尊應該知道！夜已經到了後半部分，不久就要打鼓，星星快要出現。世尊現在可以教導比丘們，慰勞那些遠道而來的比丘，而且比丘們坐了很久，身體已經疲憊。』 當時，世尊告訴阿難說：『長老阿難！你現在不瞭解這個道理。為什麼呢？長老阿難！你如果瞭解道理，就不應該發問。現在這個三昧，不是你所能理解的。為什麼呢？阿難！我剛才進入這個不動三昧，這五百比丘也進入不動三昧，長老耶輸陀是第一個，都進入了不動三昧，我現在自己知道這個道理。』當時，世尊想要說偈語，就發出這樣的獅子吼： 『已經渡過煩惱慾望的泥潭，又已經消滅了各種聚集的刺，到達了貪婪和愚癡滅盡的地方，在那裡苦樂不再停留。既然已經超越了彼岸，這就叫做真正的勇健，也稱作比丘善於破除邪惡，又稱作善於解脫的人。』 當時，世尊說完這偈語后，那五百位比丘，心中產生了稀有從未有過的事情，因為產生了稀有從未有過的事情，他們互相說道：『各位長老！這件事真是稀有！這位長老耶輸陀，有大神通，竟然能使這五百位比丘，都具有大神通，和耶輸陀以前是朋友，各自都能相似，他們的父母，也都有德行。』當時，那五百位比丘，心中各自產生疑問，想要問世尊來解決疑惑，就一起對世尊說：『現在這位長老耶輸陀，他在過去，種了什麼善根？而今生，竟然能夠如此居家富裕，如此多財，如此多寶，如此二足四足具足，如此家境顯赫，而且他出生時，上面還覆蓋著寶蓋？』

English version: At that time, a young monk, having quickly concealed himself from Vaisali, arrived at the bank of the Bharagomati River, appearing before the monks who resided there. Upon arriving, he told those monks, 'Venerable elders! If you now know the time, the World Honored One wishes to see you all. If you are aware, you should quickly go to the World Honored One.' At that time, the monks there said to the young messenger monk, 'As the elder has instructed, we dare not disobey.' Then, those monks, upon hearing these words, like a strong man flexing his arm, concealed themselves from their dwelling place by the Bharagomati River and appeared at the foot of the grass hermitage by the Monkey Pond in Vaisali. At that time, the World Honored One was entering the immovable samadhi, and the elder Yasodhara also entered the immovable samadhi, and the five hundred monks who had come also entered the immovable samadhi. In the first watch of the night, Ananda rose from his seat, bared his right shoulder, adjusted his robes, and with palms joined, addressed the Buddha, saying, 'May the World Honored One know that one watch of the night has passed. The World Honored One may now comfort the visiting monastic community.' At that time, the World Honored One remained silent. After some time, in the middle watch of the night, Ananda requested again, but the World Honored One remained silent. In the third watch of the night, Ananda requested again, and the World Honored One remained silent. In the last watch of the night, as the drum was about to be struck and the morning star was about to appear, the elder Ananda rose again from his seat, bared his right shoulder, adjusted his robes, and with palms joined, addressed the Buddha, saying, 'The World Honored One should know! The last watch of the night has arrived, the drum will soon be struck, and the morning star is about to appear. The World Honored One may now instruct the monks, comfort the visiting monks, and the monks have been sitting for a long time, their bodies are weary.' At that time, the World Honored One said to Ananda, 'Elder Ananda! You do not understand this principle. Why is that? Elder Ananda! If you understood the principle, you would not ask. This samadhi is not within your realm. Why is that? Ananda! I just entered this immovable samadhi, and these five hundred monks also entered the immovable samadhi, with the elder Yasodhara being the first, all having entered the immovable samadhi. I now know this principle myself.' At that time, the World Honored One, wishing to speak in verse, uttered this lion's roar: 'Having crossed the mud of afflictions and desires, and having extinguished the thorns of all gatherings, having reached the place where greed and delusion are extinguished, there, neither suffering nor joy remains. Having crossed to the other shore, this is called true courage, also called a monk who is good at breaking evil, and also called a person who is well liberated.' At that time, after the World Honored One spoke this verse, those five hundred monks had a rare and unprecedented experience in their hearts. Because they had this rare and unprecedented experience, they said to each other, 'Venerable elders! This is a rare thing! This elder Yasodhara has great supernatural powers, and he has caused these five hundred monks to all have great supernatural powers. They were friends with Yasodhara in the past, and each is similar. Their parents also have virtue.' At that time, those five hundred monks each had doubts in their hearts, wanting to ask the World Honored One to resolve their doubts. They then said to the World Honored One, 'This elder Yasodhara, in the past, what good roots did he plant? And in this life, he is so wealthy, so rich, so full of treasures, so complete with two and four-legged animals, so prosperous in his family, and when he was born, he was covered with a jeweled canopy?'

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。又其父母為耶輸陀造三種堂，昔緣何業得此果報？又復于諸婇女等邊，生塳墓想，何因能爾？值佛出家，受具足戒，成阿羅漢，父母及妻，皆得聖法，在家朋友，及諸國土，商主朝廷，並婆羅瞿摩帝河邊五百比丘，得羅漢果？」作是語已，皆各默然。

爾時，世尊即告彼等諸比丘言：「汝諸比丘！至心諦聽。我念往昔，波羅㮈城，時有一人，欲營其事，彼如是念：『我若此事得成就已，復作是事，此事辦已，當作此事，我此事辦一切訖了，后別當造美食美飲種種辦具，餐啖嚼嚙唼𠲿吮等，各辦具已，當施沙門及婆羅門，悉令具足充實飽滿。』

「爾時，彼人以心勇猛善業因緣，復以眾多福德所潤，所營事者悉皆成辦。彼人既見其事已辦，于晨朝起，整頓多種豐饒飲食可餐啖者，具足執持將詣城門。到已安置，作如是念：『今此城門，最初見者，若有沙門、若婆羅門，我當持此多種飲食，乃至唼𠲿而用佈施。』

「爾時，彼城門外有一辟支佛，名那伽羅尸棄(隋言成髻)，恒常住在波羅㮈城。而彼尊者大辟支佛，于晨朝時，日在東方，著衣持缽，徐行欲入波羅㮈城乞求飯食。是人遙見彼辟支佛，威儀庠序，進止端平，足步安穩，無有差移，左右觀看，徐行直視，舉動審諦，不急不寬，住立仰瞻，人所樂睹，形服相稱，內外嚴儀。彼人見已，得清凈心，生大歡喜，即將其食，奉辟支佛。爾時，彼辟支佛作如是念：『我今已得種種美食佈施，而食時既未至，我今且可少時攝心坐禪繫念。』思惟是已，卻行一面，到河岸邊，時有一樹，即在其下，加趺而坐，正意定想，身體端然，寂靜一心，不搖不動，如是而住。

「爾時，波羅㮈城有一王，名婆嵐摩達多(隋言梵德)，嚴駕四兵從城門出。是時城外，忽有一人，從聚落來，手執傘蓋，逆頭值王，彼人遙見梵德國王在前而來，見已內心作如是念：『我今可避于梵德王，勿令見我。』彼人如是心生念已，即下道行，向一別路，其路乃到波羅那河。從彼河岸，順流下行，未經多地，忽然而見彼辟支佛，在於河岸一樹之下，加趺而坐，正念正思，身不動搖。彼辟支佛，為于日光照觸身體，遂便汗流。彼人見已而作是念：『此仙應是持戒清凈，必定應得證諸正法。今此日光，既照其體，或患熱惱

現代漢語譯本：『又，他的父母為耶輸陀建造了三座宮殿，這是過去什麼業報所致？他又對眾多宮女等產生墳墓般的想法，是什麼原因呢？他出家跟隨佛陀，受了具足戒，成為阿羅漢，他的父母和妻子都獲得了聖法，在家的朋友，以及各個國土的商人和朝廷官員，還有婆羅瞿摩帝河邊的五百位比丘，都證得了羅漢果？』說完這些話后，大家都沉默不語。 這時，世尊就告訴那些比丘們說：『你們這些比丘！要專心諦聽。我回憶過去，在波羅奈城，當時有一個人，想要經營一些事情，他這樣想：『如果我這件事成功了，再做這件事，這件事辦完后，再做這件事，我把所有的事情都辦完后，再另外準備美味的食物和飲料，各種用具，吃喝咀嚼吮吸等，都準備好后，就施捨給沙門和婆羅門，讓他們都充足飽滿。』 『當時，那個人因為內心勇猛的善業因緣，又因為眾多福德的滋潤，所經營的事情都成功了。那個人看到事情已經辦完，就在早晨起來，準備了各種豐盛的食物，可以吃喝的，拿著這些東西來到城門。到了之後，安置好，他這樣想：『現在這個城門，第一個見到的人，無論是沙門還是婆羅門，我就把這些食物，甚至包括吮吸的食物都佈施給他。』 『當時，那個城門外有一位辟支佛，名叫那伽羅尸棄（隋朝時譯為成髻），他經常住在波羅奈城。而那位尊者大辟支佛，在早晨的時候，太陽在東方升起，穿著衣服，拿著缽，慢慢地想要進入波羅奈城乞食。這個人遠遠地看到那位辟支佛，威儀莊重，舉止端正，腳步穩健，沒有偏差，左右觀看，慢慢地直視前方，舉動審慎，不急不緩，站立仰望，讓人喜歡觀看，形體和服裝相稱，內外都莊嚴。這個人看到后，內心清凈，生起很大的歡喜，就拿著他的食物，供養給辟支佛。當時，那位辟支佛這樣想：『我現在已經得到了各種美味的食物佈施，但是吃飯的時間還沒到，我現在可以暫時攝心坐禪，繫念。』他這樣想完，就退到一邊，來到河岸邊，當時有一棵樹，他就在樹下，盤腿而坐，正心定想，身體端正，寂靜一心，不搖不動，就這樣坐著。 『當時，波羅奈城有一位國王，名叫婆嵐摩達多（隋朝時譯為梵德），他率領四軍從城門出來。這時，城外，忽然有一個人，從村落來，手裡拿著傘蓋，迎頭碰上了國王，那個人遠遠地看到梵德國王在前面走來，看到后內心這樣想：『我現在可以避開梵德國王，不要讓他看到我。』那個人這樣想完，就下道行走，走向另一條路，那條路通向波羅那河。從那河岸，順著河流向下走，沒走多遠，忽然看到那位辟支佛，在河岸邊的一棵樹下，盤腿而坐，正念正思，身體不動搖。那位辟支佛，因為陽光照射身體，於是就流汗了。那個人看到后就想：『這位仙人應該是持戒清凈，必定應該證得各種正法。現在這陽光，既然照射他的身體，或許會感到熱惱』

English version: 'Also, his parents built three palaces for Yasodhara. What past karma led to this result? And why did he have thoughts of a burial ground when he was with the many palace women? He left home to follow the Buddha, received the full precepts, and became an Arhat. His parents and wife all attained the sacred Dharma. His friends at home, as well as merchants and court officials from various countries, and the five hundred monks by the river Bharagumati, all attained Arhatship?' After saying this, they all remained silent. At that time, the World Honored One then said to those monks, 'You monks! Listen attentively. I recall in the past, in the city of Varanasi, there was a person who wanted to manage some affairs. He thought, 『If I succeed in this matter, I will do this matter, and after this matter is completed, I will do that matter. After I have completed all these matters, I will then prepare delicious food and drinks, all kinds of utensils, for eating, drinking, chewing, sucking, etc. After preparing everything, I will give them to the Shramanas and Brahmins, so that they are all fully satisfied.』 『At that time, that person, due to the cause of his courageous good karma, and also because of the nourishment of many merits, succeeded in all the affairs he managed. When that person saw that his affairs were completed, he got up in the morning and prepared various abundant foods that could be eaten and drunk. He took these things to the city gate. After arriving, he arranged them and thought, 『Now, the first person I see at this city gate, whether it is a Shramana or a Brahmin, I will give them these various foods, even including those that can be sucked.』 『At that time, outside that city gate, there was a Pratyekabuddha named Nagarashikhi (translated as 'Adorned with a Topknot' in the Sui Dynasty), who constantly resided in Varanasi. And that venerable great Pratyekabuddha, in the morning, when the sun was rising in the east, wearing his robes and holding his bowl, slowly intended to enter Varanasi to beg for food. This person saw that Pratyekabuddha from afar, with dignified demeanor, upright conduct, steady steps, without deviation, looking left and right, slowly looking straight ahead, with careful movements, neither hurried nor slow, standing and looking up, pleasing to the eye, his form and clothing matching, both inside and out being solemn. When this person saw him, his mind became pure, and he felt great joy. He then took his food and offered it to the Pratyekabuddha. At that time, that Pratyekabuddha thought, 『Now I have received various delicious foods as offerings, but the time for eating has not yet arrived. I can now temporarily collect my mind and sit in meditation, focusing my thoughts.』 After thinking this, he retreated to one side, went to the riverbank, where there was a tree. He sat down under the tree, cross-legged, with a correct mind and focused thought, his body upright, peaceful and single-minded, without shaking or moving, and remained like this. 『At that time, there was a king in Varanasi named Balamadatta (translated as 'Brahma-given' in the Sui Dynasty), who led his four armies out of the city gate. At this time, outside the city, suddenly a person came from a village, holding an umbrella, and met the king head-on. That person saw King Balamadatta coming in front of him from afar. After seeing him, he thought, 『I can now avoid King Balamadatta, so that he does not see me.』 After thinking this, that person went off the road and walked towards another path, which led to the Parana River. From that riverbank, he walked downstream along the river. Not long after, he suddenly saw that Pratyekabuddha, under a tree on the riverbank, sitting cross-legged, with correct thought and correct contemplation, his body not moving. That Pratyekabuddha, because the sunlight was shining on his body, began to sweat. When that person saw this, he thought, 『This sage must be pure in keeping the precepts, and must have attained all the correct Dharmas. Now that the sunlight is shining on his body, he might be suffering from heat and distress.』

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。』作是念已，『我今可持此之傘蓋覆其身上，為作蔭涼。』

「爾時，彼辟支佛知食時至，作如是念：『我食時至，宜應從此三昧而起。』時辟支佛既出三昧，即見彼人持于傘蓋覆己身上，見已為欲愍彼人故，飛騰虛空，作十八變，于虛空中，行動來去，或跪或立，或臥或坐，復出煙炎，或放火光，或時作水，涌沒隱顯，作如是等無量諸種神通示現。

「爾時彼人，即便於此那伽尸棄辟支佛邊生凈信心，合十指掌，至誠頂禮，作如是愿：『愿我來世，值如是聖，或勝於此；既值遇已，彼所說法，愿我即能于彼法中，速疾證知，愿我當來不墮惡道。』復更啟請彼辟支佛乞手奉食，而咨問言：『尊者現今住居何處？』彼辟支佛即報之言：『我住某處，我行某處。』爾時彼人，即便往詣彼辟支佛所居住處草菴之邊，至已內外灑掃泥地，除卻穢草訖，而奉請彼辟支佛：『欲以四事供養供給，若有所須，我能辦具一切衣食。』如是奉彼辟支佛已，到自家中，向其父母妻子，眷屬及余無量無邊人輩，說如前言：『我今得見如是仙人如是戒行，如是清凈，證妙法者，仁若知時，至於彼所，供養尊重。』是時彼人父母妻子，並及朋友諸知識等，聞已皆詣向那伽羅辟支佛所，以清凈心，恭敬供養。

「爾時，彼人經于少時，作是善念：『在家大患，煩惱纏繞，出家大樂，解脫無為在家難辦，一向無垢亦不可得，一向無染亦不可得，乃至欲令盡一身命清凈無垢行於梵行，終不可得。我今可至彼仙人邊乞求出家。』如是念已，而彼人即往詣尸棄辟支佛所而咨白言：『善哉大仙！聽我出家。』而辟支佛不許出家。彼人再白，乃至三白：『善哉大仙！聽我出家。』

「爾時，尸棄辟支佛心愍念彼人如是三請，即告其人，作如是言：『汝善男子！汝今若欲求出家者，去此不遠有諸外道，名曰波梨婆羅阇(隋言行行復行)。汝于彼處，且可熏修調伏身心，而當來世，于正法中，取出家因，復乞求愿，未來世有一佛出世，名曰釋迦牟尼如來，愿見彼佛，我值遇已勿令失脫，于彼如來法教之中，得出家已，誓願舍離一切諸苦。』

「爾時，彼人取彼伽羅辟支佛語，遵奉不違。即請彼佛盡一形壽，將諸供具而以供養彼辟支佛

他這樣想：『我現在可以用這把傘蓋在他的身上，為他遮陰。』 那時，那位辟支佛知道吃飯的時間到了，就想：『我吃飯的時間到了，應該從這個三昧中起來。』當時，辟支佛出了三昧，就看見那個人拿著傘蓋蓋在自己身上，看見后爲了憐憫那個人，就飛到空中，做了十八種變化，在空中，行走來去，或跪或立，或臥或坐，又放出煙火，或放出火光，有時變成水，涌出、沒入、隱現，做了這樣等無量種神通示現。 當時那個人，就在那伽尸棄辟支佛身邊生起了清凈的信心，合起十指，至誠頂禮，發願說：『愿我來世，遇到這樣的聖人，或者比這更殊勝的；既然遇到了，他所說的法，愿我能在那法中，迅速證悟，愿我將來不墮入惡道。』又請求辟支佛接受他的供養，並問道：『尊者現在住在哪裡？』那位辟支佛就回答說：『我住在某處，我行在某處。』當時那個人，就前往辟支佛所居住的草菴旁邊，到了之後，把內外都打掃乾淨，泥地也抹平，除去了雜草，然後恭請辟支佛：『想用四事供養您，如果有什麼需要的，我都能準備好一切衣食。』這樣供奉了辟支佛后，回到自己家中，對他的父母妻子、眷屬以及其他無量無邊的人說：『我今天見到了這樣的仙人，這樣的戒行，這樣的清凈，證悟了妙法的人，你們如果知道時間，就到他那裡去，供養尊重。』當時那人的父母妻子，以及朋友等，聽了之後都前往那伽羅辟支佛那裡，以清凈的心，恭敬供養。 當時，那個人經過一段時間，產生了這樣的善念：『在家有大患，被煩惱纏繞，出家有大樂，解脫無為，在家難以辦到，想要完全沒有污垢也不可能，想要完全沒有污染也不可能，甚至想要盡一生清凈無垢地修行梵行，終究不可能做到。我現在可以到那位仙人那裡，請求出家。』這樣想了之後，那個人就前往尸棄辟支佛那裡，稟告說：『善哉大仙！請允許我出家。』但是辟支佛不允許他出家。那個人再次稟告，乃至三次稟告：『善哉大仙！請允許我出家。』 當時，尸棄辟支佛憐憫那個人這樣三次請求，就告訴那個人，這樣說：『善男子！你現在如果想要求出家，從這裡不遠的地方有一些外道，名叫波梨婆羅阇（隋朝話叫行行復行）。你可以在那裡，先熏修調伏身心，等到將來，在正法中，取出家的因緣，再請求發願，未來世有一佛出世，名叫釋迦牟尼如來，愿能見到那位佛，我遇到他后不要錯過，在那位如來的教法中，出家后，發誓舍離一切諸苦。』 當時，那個人接受了伽羅辟支佛的話，遵奉不違。就請求那位佛盡一生，用各種供養品來供養那位辟支佛。

He thought, 'Now I can hold this umbrella over him to provide shade.' At that time, that Pratyekabuddha knew it was time to eat, and thought, 'It is time for me to eat, I should arise from this samadhi.' Then, the Pratyekabuddha emerged from samadhi and saw that person holding an umbrella over him. Seeing this, out of compassion for that person, he flew into the sky and performed eighteen transformations. In the sky, he moved back and forth, sometimes kneeling, sometimes standing, sometimes lying down, sometimes sitting. He also emitted smoke and flames, or released firelight, or sometimes turned into water, surging, submerging, and appearing and disappearing. He performed countless such miraculous displays. At that time, that person immediately developed pure faith in that Naga Shikhi Pratyekabuddha. He joined his palms together, sincerely bowed, and made this vow: 'May I in the future encounter such a sage, or one even more superior. Having encountered him, may I quickly realize the Dharma he teaches. May I not fall into evil realms in the future.' He then asked the Pratyekabuddha to accept his offering of food and inquired, 'Where does the Venerable One reside now?' The Pratyekabuddha replied, 'I reside in such a place, I travel in such a place.' At that time, that person went to the hermitage where the Pratyekabuddha lived. Upon arriving, he cleaned and swept the inside and outside, smoothed the mud floor, and removed the weeds. Then he invited the Pratyekabuddha, saying, 'I wish to offer you the four requisites. If there is anything you need, I can provide all clothing and food.' After making this offering to the Pratyekabuddha, he returned home and told his parents, wife, relatives, and countless others, 'Today I have seen such a sage, with such discipline, such purity, and who has realized the wonderful Dharma. If you know the time, go to him and make offerings and show respect.' Upon hearing this, the person's parents, wife, and friends all went to the Naga Shikhi Pratyekabuddha with pure hearts and made respectful offerings. After a short time, that person had this good thought: 'Being at home is a great affliction, entangled by worries. Leaving home is great joy, liberation and non-action. It is difficult to achieve at home. It is impossible to be completely without defilement, and impossible to be completely without contamination. Even wanting to spend one's entire life practicing pure and undefiled Brahma-charya is ultimately impossible. Now I can go to that sage and ask to leave home.' Having thought this, that person went to Shikhi Pratyekabuddha and said, 'Excellent Great Sage! Please allow me to leave home.' But the Pratyekabuddha did not allow him to leave home. The person asked again, and even a third time, 'Excellent Great Sage! Please allow me to leave home.' At that time, Shikhi Pratyekabuddha, feeling compassion for that person's three requests, told him, 'Good man! If you wish to leave home now, not far from here there are some non-Buddhist ascetics called Parivrajaka (which in the Sui Dynasty was called 'walking and walking again'). You can go there and first cultivate and subdue your mind and body. In the future, in the true Dharma, you can create the conditions for leaving home. Then make a vow that in the future, a Buddha will appear named Shakyamuni Tathagata. May you see that Buddha, and having met him, do not miss the opportunity. In that Tathagata's teachings, after leaving home, vow to abandon all suffering.' At that time, that person accepted the words of the Gala Pratyekabuddha, and obeyed without disobedience. He then requested that Buddha to accept his offerings for the rest of his life, using various items to make offerings to that Pratyekabuddha.

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。

「爾時，尊者那伽羅尸棄辟支佛，乃至隨緣，住於世已，入般涅槃。而彼人等所有眷屬，一切聚集，見辟支佛入般涅槃，即便共取辟支佛身，如法供養，殯葬阇維，所謂造諸舍利之塔，塔上造作覆盆相輪，懸諸寶鈴，幡蓋香花末香燒香，燃燈續明，而用供養。

「爾時，彼人如是供養，過歷時已，即于波梨婆羅阇所法中出家。既出家已，還依彼林坐起而住，于晨朝時，數數入于波羅㮈城，乞食活命。曾經一日，入波羅㮈乞食之時，於一方面，見婦女屍，為重病死，身欲青色爛壞，蛆蟲穿穴遍唼，見已近立，熟視熟觀，于其內心，生不凈想，舍之而去。如是繫念身體不凈，憶念不捨，數數復念，成就勤劬，得四禪心，復更重發如是之愿：『愿未來世，值釋迦佛出現於世。

「『爾時我願令得滿足。值遇之日，愿彼佛邊，童子出家，修行梵行。彼佛世尊，所說之法，愿我聞已，速能證知。』而其彼人，隨多少時，住於世已，遂便命終。命終之後，生梵天宮。然其彼人，從天上下，復生人間，如是次第，經歷劫數，最後有身，還來生此波羅㮈城最大巨富長者之家，而其長者，多有錢財資產服玩，乃至所須無有乏少。」

爾時，世尊復更重告諸比丘言：「更有因緣，我當具說。憶念往昔，還在此處波羅㮈城，有迦尸國，其王名曰口*祁𠼝尸(隋言損瘦)王。彼[口*祁]𠼝尸，于迦葉佛般涅槃后，收取捨利，起七寶塔，所謂金銀頗梨、琉璃馬瑙、珊瑚虎魄等寶，內于塔里，其外別更以石壘之寶塔，去地高一由旬，廣半由旬。

「爾時彼國[口祁]𠼝尸王所起塔，名陀奢婆梨伽(隋言十相)，其塔相輪，第一覆盆[口祁]梨王作，第二覆盆王大妃作，第三覆盆王長子作，第四覆盆是王女名摩梨尼(隋言小鬘)作，第五覆盆[口祁]梨尸王第二兒作，第六覆盆[口祁]𠼝尸王第三兒作，第七覆盆[口祁]梨尸王第四兒作。汝等比丘當知！爾時，彼[口祁]梨尸王第三兒，為迦葉佛、阿羅呵、三藐三佛陀舍利塔上其第六層造覆盆者，今耶輸陀比丘是也。」

復告比丘：「又彼過去伽羅尸棄辟支佛邊，手執傘蓋作蔭人者，還是即今此耶輸陀比丘身是

現代漢語譯本：當時，尊者那伽羅尸棄辟支佛，在世間隨緣住了一段時間后，就入般涅槃了。那些人等的所有眷屬，都聚集在一起，看到辟支佛入般涅槃，就一起取來辟支佛的遺體，如法供養，殯葬火化，建造了舍利塔，塔上造作覆盆和相輪，懸掛各種寶鈴，以及幡蓋、香花、末香、燒香，點燃燈火，使其持續照明，用這些來供養。 現代漢語譯本：當時，那些人這樣供養過後，經過一段時間，就在波梨婆羅阇的教法中出家了。出家后，又回到那片樹林中坐臥居住，每天早晨，多次進入波羅奈城，乞食為生。曾經有一天，在波羅奈城乞食時，在路邊看到一具婦女的屍體，因重病而死，身體呈現青色，已經腐爛，蛆蟲在上面穿孔啃食。他看到后，走近站立，仔細觀看，內心生起不凈的想法，就離開了。他這樣繫念身體的不凈，憶念不捨，多次反覆思念，成就了精勤，得到了四禪定。他又重新發愿說：『愿未來世，能遇到釋迦佛出現在世間。』 現代漢語譯本：『那時，我願能滿足心願。遇到佛陀的那一天，愿能在佛陀身邊，以童子的身份出家，修行清凈的梵行。佛陀世尊所說的法，愿我聽聞后，能迅速證悟。』那個人在世間住了一段時間后，就去世了。去世后，生到梵天宮。然後，那個人從天上下來，又轉生到人間，這樣依次經歷了很多劫數，最後一次轉生，又來到這個波羅奈城，出生在最大最富有的長者家中。那個長者，有很多錢財、資產、服飾玩物，乃至一切所需，都沒有缺少。 現代漢語譯本：當時，世尊又再次告訴眾比丘說：『還有其他因緣，我將詳細說明。我回憶過去，還是在這個波羅奈城，有一個迦尸國，國王名叫祁梨尸王。祁梨尸王在迦葉佛般涅槃后，收取捨利，建造了七寶塔，用金、銀、頗梨、琉璃、瑪瑙、珊瑚、琥珀等寶物，放在塔內，外面又用石頭壘成寶塔，離地高一由旬，寬半由旬。 現代漢語譯本：『當時，那個國家祁梨尸王所建的塔，名叫陀奢婆梨伽（意為十相），塔的相輪，第一層覆盆是祁梨王建造的，第二層覆盆是王的大妃建造的，第三層覆盆是王的長子建造的，第四層覆盆是王女，名叫摩梨尼（意為小鬘）建造的，第五層覆盆是祁梨尸王的第二個兒子建造的，第六層覆盆是祁梨尸王的第三個兒子建造的，第七層覆盆是祁梨尸王的第四個兒子建造的。你們這些比丘應當知道！當時，那個祁梨尸王的第三個兒子，為迦葉佛、阿羅漢、三藐三佛陀的舍利塔上建造第六層覆盆的人，就是現在的耶輸陀比丘。』 現代漢語譯本：又告訴比丘們：『還有，過去在伽羅尸棄辟支佛身邊，手持傘蓋為他遮蔭的人，還是現在這個耶輸陀比丘。』

English version: At that time, the Venerable Nāgarashikhi Pratyekabuddha, having lived in the world according to his circumstances, entered Parinirvana. All the relatives of those people gathered together, and seeing the Pratyekabuddha enter Parinirvana, they together took the body of the Pratyekabuddha, made offerings according to the Dharma, cremated it, and built a stupa for the relics. On the stupa, they constructed a dome and a spire, hung various precious bells, as well as banners, canopies, fragrant flowers, powdered incense, burning incense, and lit lamps to provide continuous illumination, using these to make offerings. English version: At that time, after those people had made such offerings, after some time had passed, they left home in the teachings of Paribharaja. After leaving home, they returned to that forest to sit and dwell, and in the early morning, they would frequently enter the city of Varanasi to beg for food to live on. Once, while begging for food in Varanasi, on one side of the road, they saw the corpse of a woman who had died from a serious illness. Her body was bluish, decaying, and riddled with maggots. Upon seeing this, they approached and stood there, carefully observing, and in their heart, they developed a sense of impurity and left. They kept this thought of the body's impurity in mind, remembering it without letting go, repeatedly contemplating it, achieving diligence, and attaining the four dhyanas. They then made a renewed vow: 'May I, in a future life, encounter Shakyamuni Buddha appearing in the world.' English version: 'At that time, may my wish be fulfilled. On the day I encounter the Buddha, may I leave home as a young novice by the Buddha's side, practicing the pure Brahmacharya. May I, upon hearing the Dharma spoken by the World Honored One, quickly attain enlightenment.' That person, having lived in the world for some time, then passed away. After passing away, they were born in the Brahma heaven. Then, that person descended from heaven and was reborn in the human realm, and in this way, they went through many kalpas. In their final rebirth, they came to this city of Varanasi again, born into the home of the wealthiest and most prominent elder. That elder had much wealth, property, clothing, and playthings, and lacked nothing that was needed. English version: At that time, the World Honored One again told the monks: 'There are other causes and conditions, which I will explain in detail. I recall that in the past, still in this city of Varanasi, there was a country called Kashi, and its king was named King Kirishi. After the Parinirvana of Kashyapa Buddha, King Kirishi collected the relics and built a seven-jeweled stupa, using gold, silver, crystal, lapis lazuli, agate, coral, and amber, placing them inside the stupa. Outside, they built another stupa of stone, one yojana high and half a yojana wide. English version: 'At that time, the stupa built by King Kirishi of that country was called Dashabharika (meaning ten aspects). The spire of the stupa, the first dome was built by King Kirishi, the second dome was built by the king's chief queen, the third dome was built by the king's eldest son, the fourth dome was built by the king's daughter named Malini (meaning small garland), the fifth dome was built by King Kirishi's second son, the sixth dome was built by King Kirishi's third son, and the seventh dome was built by King Kirishi's fourth son. You monks should know! At that time, the third son of King Kirishi, who built the sixth dome on the stupa of the relics of Kashyapa Buddha, the Arhat, the Samyaksambuddha, is now the monk Yashodhara.' English version: He further told the monks: 'Also, the person who, in the past, held an umbrella to provide shade for the Pratyekabuddha Garashikhi, is still this monk Yashodhara.'

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。其耶輸陀，以手執傘，辟支佛上為作蔭涼，迦葉如來舍利塔上覆盆莊嚴相輪光顯，彼等業緣果報熟故，初生之時，頭上自然有寶傘蓋。

「又復，往昔為那伽羅辟支佛身，造于草菴，將雜資財，詣彼尸棄辟支佛所，並及種種衣服飲食，供養因緣。彼果報故，今得具足長者家生，于盛年中，然其父母，為造三堂，受于種種自在福報。

「又復，往昔曾於林見死婦女屍，生不凈想，唸唸相續，藉彼繫心善業果報。今世在家，于諸婇女身體之中，生塳墓想。

「又復，往昔于彼尸棄辟支佛所，發於誓願：『愿我來世，生生莫墮諸惡道』者，以是善緣果報力故，在在處處，不經惡趣，從天生人，從人生天，受樂果報。又復，往昔于彼尸棄辟支佛所發是誓願：『愿我來世，值遇如是大仙尊者，或勝此遇，若彼世尊，有所言說，微密法要，愿我一切悉能聞持，聞已速疾皆得知證。』藉彼福力果報因緣，值遇於我最勝世尊。復得於我說教法中，出家得成漏盡羅漢。

「又復，往昔于彼尸棄辟支佛所，初始聞時，心生歡喜，生歡喜已，即時傳向其家，父母妻子六親並余眷屬，說那伽羅大仙尸棄辟支佛有種種功德，稱揚讚歎。彼諸眷屬從其聞已，倍生信敬殷重之心，歡喜踴躍，即共相率，備辦種種供養之具，往彼禮拜，奉設供養，四事充足。藉彼善業福報因緣，至於今世，其耶輸陀長老比丘，父母妻妾及諸眷屬，於我法中，皆得聖法。又復長老耶輸陀，有在家知識，及彼婆羅瞿摩河岸久時所住五百比丘，皆悉證成阿羅漢果。此等彼時遇辟支佛，並各同願，齊心共發如是大誓，仙聖人邊植諸善業，得是果報。」

爾時，世尊而說偈言：

「如是供養諸聖真，　　得於無量大果報， 佛及尸棄辟支覺，　　並諸羅漢漏盡人。 或復供養十力尊，　　無畏具足諸相滿， 大慈大悲諸正智，　　能得果報無有窮。 供養諸佛緣覺田，　　及諸聲聞解脫眾， 現在人天受果報，　　后得寂滅大涅槃。

佛本行集經卷第三十七

富樓那出家品第四十

「爾時憍薩羅聚落，去迦毗羅婆蘇都城邑其間不遠，有一村陌，彼村有一大婆羅門，為凈飯王作於國師，其家巨富，多饒財寶，乃至屋宅，猶如北方毗沙門天宮殿無異

現代漢語譯本：他的妻子耶輸陀，用手拿著傘，為辟支佛遮擋陽光，迦葉如來舍利塔上的覆盆和莊嚴的相輪光芒顯耀。因為他們過去的業緣果報成熟，所以初生之時，頭上自然有寶傘蓋。 現代漢語譯本：『又，過去世，他為那伽羅辟支佛建造草菴，帶著各種資財，去到尸棄辟支佛那裡，並用各種衣服飲食供養。因為這個果報，他今生得以出生在富裕的長者家中，在壯年時，他的父母為他建造了三座宅院，享受各種自在的福報。』 現代漢語譯本：『又，過去世，他曾在樹林中看到一具死去的婦女屍體，生起不凈的念頭，唸唸相續，憑藉這個繫心的善業果報。今生在家時，他對眾多美女的身體，生起墳墓的念頭。』 現代漢語譯本：『又，過去世，他在尸棄辟支佛那裡發誓愿：『愿我來世，生生世世不墮入惡道』，因為這個善緣果報的力量，他無論在何處，都不會經歷惡趣，從天界轉生到人間，從人間轉生到天界，享受快樂的果報。又，過去世，他在尸棄辟支佛那裡發誓愿：『愿我來世，遇到像這樣的大仙尊者，或者比這更好的，如果那位世尊有所言說，哪怕是微密的法要，我都希望能夠全部聽聞並記住，聽聞后迅速證悟。』憑藉這個福力果報的因緣，他遇到了我，最殊勝的世尊。又能在我的教法中，出家並證得漏盡阿羅漢。』 現代漢語譯本：『又，過去世，他在尸棄辟支佛那裡，最初聽到佛法時，心中生起歡喜，生起歡喜后，立即傳給他的家人，父母妻子六親以及其他眷屬，說那伽羅大仙尸棄辟支佛有種種功德，稱揚讚歎。他的眷屬聽聞后，更加生起信敬和殷重之心，歡喜踴躍，就一起準備各種供養的物品，前往禮拜，奉獻供養，四事充足。憑藉這個善業福報的因緣，到了今生，他的妻子耶輸陀長老比丘的父母妻妾以及其他眷屬，在我的佛法中，都證得了聖法。又，長老耶輸陀，有在家的朋友，以及在婆羅瞿摩河岸久住的五百比丘，都證成了阿羅漢果。這些人當時遇到了辟支佛，並且各自發了相同的誓願，齊心共同發了這樣的大誓願，在仙聖人那裡種下了各種善業，才得到這樣的果報。』 現代漢語譯本：當時，世尊說了偈語： 現代漢語譯本：『像這樣供養諸聖真，能得到無量的大果報，佛陀以及尸棄辟支佛，還有諸阿羅漢漏盡之人。或者供養十力尊，無畏具足諸相圓滿，大慈大悲諸正智，能得到的果報沒有窮盡。供養諸佛緣覺福田，以及諸聲聞解脫眾，現在在人天中享受果報，將來得到寂滅大涅槃。』 現代漢語譯本：佛本行集經卷第三十七 現代漢語譯本：富樓那出家品第四十 現代漢語譯本：『當時，在憍薩羅聚落，離迦毗羅婆蘇都城不遠的地方，有一個村莊，村裡有一位大婆羅門，是凈飯王的國師，他家非常富有，有很多財寶，甚至房屋宅院，就像北方的毗沙門天宮殿一樣。』

English version: His wife, Yasodhara, held an umbrella in her hand, providing shade for the Pratyekabuddha. The inverted bowl and the majestic wheel of light on the stupa of Kashyapa Tathagata shone brightly. Because the karmic conditions of their past lives had matured, a jeweled umbrella naturally appeared above their heads at the time of their birth. English version: 'Furthermore, in a past life, he built a grass hut for the Pratyekabuddha Nagarala, and with various resources, he went to the Pratyekabuddha Shikhi, offering various clothes and food. Because of this karmic result, he was born into a wealthy elder's family in this life. In his prime, his parents built three mansions for him, and he enjoyed various blessings of freedom.' English version: 'Furthermore, in a past life, he saw the corpse of a dead woman in a forest, and he continuously generated impure thoughts. Through the karmic result of this focused mind, in this life, while living at home, he sees the bodies of many beautiful women as if they were tombs.' English version: 'Furthermore, in a past life, he made a vow before the Pratyekabuddha Shikhi: 『May I, in all my future lives, never fall into the evil realms.』 Because of the power of this good karmic result, he will not experience evil realms in any place. He will be reborn from the heavens to the human realm, and from the human realm to the heavens, enjoying the fruits of happiness. Also, in a past life, he made a vow before the Pratyekabuddha Shikhi: 『May I, in my future lives, encounter such a great sage, or even one greater. If that World Honored One speaks, even if it is a subtle Dharma teaching, may I be able to hear and remember it all, and quickly attain realization after hearing it.』 Through the karmic conditions of this blessing, he encountered me, the most supreme World Honored One. He was also able to leave home in my teachings and attain the state of an Arhat who has exhausted all outflows.' English version: 'Furthermore, in a past life, when he first heard the Dharma from the Pratyekabuddha Shikhi, his heart was filled with joy. After experiencing joy, he immediately told his family, parents, wife, six relatives, and other family members, about the various merits of the great sage Pratyekabuddha Shikhi of Nagarala, praising and extolling him. After hearing this, his family members developed even greater faith and respect, and with joy and excitement, they prepared various offerings and went to pay homage, offering the four necessities in abundance. Through the karmic result of this good deed, in this life, the parents, wives, and other family members of the elder monk Yasodhara have all attained the sacred Dharma in my teachings. Furthermore, the elder Yasodhara has friends who are lay practitioners, and five hundred monks who had long resided on the banks of the Bharaghumma River, all of whom have attained the state of Arhat. These people encountered the Pratyekabuddha at that time, and each made the same vow, together making such a great vow, planting various good deeds with the sages, and thus receiving these karmic results.' English version: At that time, the World Honored One spoke in verse: English version: 'Such offerings to the holy and true ones, bring immeasurable great rewards. To the Buddhas and the Pratyekabuddhas like Shikhi, and to all the Arhats who have exhausted all outflows. Or offering to the Ten-Powered One, fearless, complete with all the marks, with great compassion and great wisdom, the karmic rewards are endless. Offering to the fields of merit of the Buddhas and Pratyekabuddhas, and to the assembly of Shravakas who have attained liberation, one enjoys the rewards in the human and heavenly realms in the present, and attains the great Nirvana of quiescence in the future.' English version: The Sutra of the Buddha's Past Deeds, Volume 37 English version: Chapter 40: The Ordination of Purna English version: 'At that time, in the village of Kosala, not far from the city of Kapilavastu, there was a village. In that village, there was a great Brahmin who served as the royal teacher for King Suddhodana. His family was extremely wealthy, with abundant treasures, and even his houses and mansions were like the palaces of the Vaisravana Deva in the north.'

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。彼婆羅門，有於一子，名富樓那彌多羅尼子(隋言滿足慈者)，極大端正，可喜少雙，為諸眾人之所樂睹。巧智聰慧，細意細心，能誦一切韋陀論徹，既自解已，復能教他。具解三種韋陀舊解尼乾陀論，[口*祁]辀婆論，解破字論，又能宣說往昔諸事五明之論，一句半句，一偈半偈，皆能分別，亦復通解受記之論，於世辯中，悉皆具解六十種事，有大人相。

「凈飯大王悉達太子當生之日，其彌多羅尼子亦共同時而生。彼人本性，厭離世間，志求解脫，于煩惱中，恒有驚怖，心常寂定。往昔已曾見諸佛來，彼諸佛邊，種諸善根，作多福業，薰習其心，志涅槃門，不樂煩惱。於一切有諸生死內，皆悉遠離，已作於行，諸纏壞爛，取因為力，至成熟地，到聖法故。時富樓那，獨坐思惟：『我父既為輸頭檀王而作國師，須多經營，備多種技，處王法中，代王斷事。又復其兒悉達太子，決定與彼輸頭檀王一種無異，應當必作轉輪聖王。我父若無，我身決定與彼悉達轉輪聖王而作國師。我父既為小王國師，今以如是無暫閑時，況復欲作轉輪聖王大國之師，普於國內，辨事有閑，終無是處。我今預前，當作何事？當作何計？我今唯有舍家出家。』

「時富樓那如是念已，當菩薩夜出家之時，夜半默然，不咨父母，共其朋友，足三十人，從家而出，逕往至於波梨婆遮迦法之中，請乞出家，居在雪山，苦行求道。彼等諸人，勇猛精進，不暫休息，其三十人，一時成就，獲得四禪並及五通。

「時富樓那苦行仙人，自思惟言：『我今應可內自觀察悉達太子受聖王位時節至未？』而富樓那以天眼觀，睹見世尊在波羅㮈鹿野苑中，證得無上阿耨多羅三藐三菩提，已轉無上微妙法輪，為諸天人分別說法。見已即至諸朋友邊而告之言：『汝等今可生歡喜心作大踴躍，今彼悉達大聖太子出家，已證無上菩提，證菩提已，已轉無上清凈法輪。世尊今日，現在於彼波羅㮈城鹿野苑內，為諸天人說法開示，汝等今可共我相隨至於彼邊行於梵行。』是時，彼等諸朋友輩，歡喜報言：『仁語善也，我等順從。』

「時，富樓那苦行仙人，舉身即共三十朋友，從雪山下，飛昇而行猶如雁王騰于虛空，至波羅㮈鹿野苑下，往詣佛邊

現代漢語譯本：那位婆羅門有一個兒子，名叫富樓那彌多羅尼子（隋朝時譯為滿足慈者），他長得極其端正，非常可愛，世間少有，大家都喜歡看他。他聰明機智，心思細膩，能背誦所有的《吠陀》論著，不僅自己理解，還能教導他人。他精通三種《吠陀》的舊解、《尼乾陀論》、《[口*祁]辀婆論》，能解釋文字的含義，還能講述過去的事情，精通五明之論，即使是一句半句、一偈半偈，都能分辨清楚，也通曉受記的論述。在世俗的辯論中，他完全理解六十種事情，具有大人之相。 凈飯大王之子悉達太子出生時，彌多羅尼子也同時出生。他本性厭離世俗，立志求解脫，對煩惱感到恐懼，內心常常保持寂靜。他過去曾見過諸佛，在諸佛身邊種下善根，做了許多福業，熏習了他的內心，使他嚮往涅槃之門，不樂於煩惱。對於一切有生死的輪迴，他都遠離，已經開始修行，各種纏縛都已破除，以因的力量，達到成熟的境界，證得聖法。當時，富樓那獨自思索：『我的父親既然是輸頭檀王的國師，需要多方經營，掌握多種技藝，在王法中，代替國王處理事務。而且他的兒子悉達太子，必定和輸頭檀王一樣，將來一定會成為轉輪聖王。如果我的父親不在了，我肯定會像他一樣，成為悉達轉輪聖王的國師。我的父親現在只是一個小國的國師，就已經忙得不可開交，更何況是成為轉輪聖王這樣大國的國師，要處理全國的事務，根本沒有空閑的時間。我應該提前做些什麼呢？我應該如何打算呢？我唯一的選擇就是捨棄家庭，出家修行。』 富樓那這樣想后，在菩薩夜裡出家的時候，他半夜悄悄地，沒有告訴父母，和他的三十個朋友一起，離開了家，直接去了波梨婆遮迦的修行之處，請求出家，住在雪山，苦行求道。他們這些人，勇猛精進，沒有片刻休息，這三十個人，同時成就，獲得了四禪和五神通。 當時，富樓那苦行仙人，自己思索道：『我現在應該觀察一下，悉達太子接受聖王位的時間到了沒有？』富樓那用天眼觀察，看到世尊在波羅㮈鹿野苑中，證得了無上阿耨多羅三藐三菩提，已經轉動了無上微妙的法輪，為諸天人分別說法。看到后，他立刻到朋友們身邊告訴他們：『你們現在可以歡喜踴躍了，悉達大聖太子已經出家，證得了無上菩提，證得菩提后，已經轉動了無上清凈的法輪。世尊今天，正在波羅㮈城的鹿野苑內，為諸天人說法開示，你們現在可以和我一起去那裡修行梵行。』當時，他的朋友們歡喜地回答說：『你說得太好了，我們都聽你的。』 當時，富樓那苦行仙人，立刻帶著三十個朋友，從雪山下來，像雁王一樣騰空而行，到達波羅㮈鹿野苑下，前往佛陀的身邊。

English version: That Brahmin had a son named Purna Maitrayaniputra (translated in the Sui Dynasty as 'Satisfied with Compassion'), who was extremely handsome, exceptionally pleasing, and admired by all. He was clever and intelligent, with a meticulous mind, able to recite all the Vedas, not only understanding them himself but also teaching others. He was proficient in the old interpretations of the three Vedas, the Nirgrantha doctrines, the [口*祁]choupo doctrines, and the analysis of words. He could also narrate past events, was skilled in the five sciences, and could distinguish even half a verse or a single phrase. He also understood the doctrines of prophecy. In worldly debates, he fully comprehended sixty matters and possessed the marks of a great man. When Prince Siddhartha, the son of King Suddhodana, was born, Maitrayaniputra was also born at the same time. By nature, he was weary of the world, determined to seek liberation, and constantly fearful of afflictions, his mind always remaining tranquil. In the past, he had seen many Buddhas, planted good roots by their side, performed many meritorious deeds, and cultivated his mind, leading him towards the gate of Nirvana, not delighting in afflictions. He was far removed from all cycles of birth and death, had already begun his practice, and had broken all bonds. Through the power of his causes, he had reached the stage of maturity and attained the sacred Dharma. At that time, Purna pondered alone: 'Since my father is the royal preceptor of King Suddhodana, he must manage many affairs, master various skills, and handle matters of the kingdom on behalf of the king. Moreover, his son, Prince Siddhartha, will surely be no different from King Suddhodana and will certainly become a Chakravartin King. If my father were to pass away, I would certainly become the royal preceptor of the Chakravartin King Siddhartha, just like him. My father is already so busy as the preceptor of a small kingdom, how much more so would it be to be the preceptor of a great kingdom like a Chakravartin King, managing affairs throughout the country, with no time to spare. What should I do in advance? What should I plan? My only option is to leave home and become a monk.' After Purna had this thought, during the night when the Bodhisattva left home, he quietly, without consulting his parents, left with thirty of his friends, going directly to the place of the Parivrajakas, requesting to become a monk, residing in the Himalayas, and practicing asceticism to seek the Way. These people were courageous and diligent, never resting, and all thirty of them simultaneously achieved the four Dhyanas and the five supernormal powers. At that time, the ascetic Purna thought to himself: 'I should now observe whether the time has come for Prince Siddhartha to receive the position of a sacred king.' Purna, using his divine eye, saw the World Honored One in the Deer Park of Varanasi, having attained Anuttara-samyak-sambodhi, and having turned the unsurpassed, subtle Dharma wheel, explaining the Dharma to gods and humans. Upon seeing this, he immediately went to his friends and told them: 'You should now rejoice and be greatly delighted, for the great holy Prince Siddhartha has left home, attained unsurpassed Bodhi, and having attained Bodhi, has turned the unsurpassed, pure Dharma wheel. The World Honored One is now in the Deer Park of Varanasi, explaining and revealing the Dharma to gods and humans. You should now come with me to practice the Brahmacharya there.' At that time, his friends joyfully replied: 'Your words are excellent, we will follow you.' At that time, the ascetic Purna, along with his thirty friends, immediately descended from the Himalayas, flying like a king of geese through the sky, arriving at the Deer Park of Varanasi, and going to the Buddha's side.

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。到佛所已，頂禮佛足，以兩手執世尊之足摩挲頂戴，舉頭以口嗚如來足，起在佛前胡跪，以偈讚歎佛言：

「『昔在兜率陀天上，　　正念化作白象形， 託身欲入摩耶胎，　　來至釋種家作子。 如妙蓮花不著水，　　在於母胎不污身， 彼母受樂無量歡，　　不貪五欲唯樂法。 唯行善行舍諸惡，　　觀尊在胎如鑄金， 歡喜踴躍不知厭，　　看不知足更復睹。 尊在胎內常說法，　　諸天人起慈悲心， 皆悉歡喜飲法膏。　　世尊初生髮妙語， 我脫眾生生死苦，　　右脅出已七步行， 無畏猶如師子王，　　我是如來終滅苦。 世尊初生浴池水，　　水不冷暖彌岸平， 浴訖涂香莊嚴身，　　空中自然蓋拂現， 世間希有見此事，　　是故我等頂禮尊。』

「說是偈已，富樓那等若干仙人，舉聲從佛，乞求出家，如是白言：『唯愿世尊！哀愍我等！我等心願，欲得出家，慈悲憐故，度脫我等。』

「爾時，佛告富樓那言：『汝富樓那！今可速起，當隨汝意，我與汝等，從心所愿。』時富樓那得如來聽其出家已，乞受具足，及其朋友二十九人。彼長老輩，既得出家受具戒竟，未久之間，各各用心，獨臥獨行，獨坐獨立，勇猛精進，行坐空閑阿蘭若處，各各別行用心謹慎，不曾放逸，恒住空閑，時節不久。若善男子，求大利故，正心正信，舍家出家，為欲求于無上梵行，已盡欲邊，見諸法相，欲修諸通，即證彼法，已斷諸生，得梵行報，所作已訖，不受後有。彼等一切，諸長老輩，既證知已，悉成羅漢，以心善得一切解脫，皆成大德，一切皆悉能作大事，利益眾生。

「爾時，世尊告諸比丘，作如是言：『汝等當知！說法人中最第一者，即此富樓那彌多羅尼子是也。』而有偈說：

「『世尊在於波羅㮈，　　微妙語告諸眾言， 此是滿足真比丘，　　說法人中最第一。』

「爾時，世間一切合成九十一阿羅漢，謂佛世尊，並五比丘，長老耶輸陀，及耶輸陀波羅㮈國同時所生有四朋友最勝長者，勝中復勝諸善男子，謂毗摩羅、善臂、滿足並及牛主；又耶輸陀，在家估客，行賈商人，五十朋友；次善男子長老富樓那彌多羅尼子，並及知舊二十九人

他們到達佛陀所在的地方后，頂禮佛足，用雙手捧起世尊的腳，在頭頂摩挲頂戴，然後抬頭用嘴親吻如來的腳。之後，他們起身在佛前胡跪，用偈頌讚嘆佛陀說： 『過去在兜率陀天上，您以正念化現為白象的形象，爲了投胎進入摩耶夫人的腹中，來到釋迦種姓的家中成為王子。 您如同美妙的蓮花不沾染水一樣，在母胎中不被污染，您的母親因此感到無量的歡喜，不貪戀五欲，只喜愛佛法。 您只行善事，捨棄一切惡行，觀察您在胎中如同鑄造的金子一般，歡喜踴躍，不知厭倦，看不夠還要再看。 您在胎中常常說法，諸天人都生起慈悲之心，都歡喜地飲用法乳。世尊初生時發出微妙的語言，說『我將解脫眾生的生死痛苦』，從右脅出生後走了七步，無畏如同獅子王，說『我是如來，終將滅除痛苦』。 世尊初生時在浴池中沐浴，池水不冷不熱，水面平靜。沐浴完畢后，塗上香料，莊嚴身體，空中自然出現寶蓋和拂塵。 世間罕見這樣的事情，所以我們頂禮世尊。』 說完偈頌后，富樓那等若干仙人，大聲向佛請求出家，這樣說道：『唯愿世尊！憐憫我們！我們心願想要出家，慈悲憐憫我們，度脫我們。』 這時，佛陀告訴富樓那說：『你富樓那！現在可以起來，我將隨順你們的心意，滿足你們的願望。』當時，富樓那得到如來允許出家后，請求受具足戒，還有他的二十九個朋友。 這些長老們，既然出家受了具足戒后，不久，各自用心，獨臥獨行，獨坐獨立，勇猛精進，在空閑的阿蘭若處修行，各自單獨修行，用心謹慎，不曾放逸，恒常住在空閑之處，時間不長。 如果善男子，爲了追求大利益，以正心正信，捨棄家庭出家，爲了追求無上的梵行，已經斷除慾望的邊際，見到諸法的實相，想要修習神通，就能證得那些法，已經斷除生死，得到梵行的果報，所作已辦，不再受後有。 他們一切長老們，既然證悟了這些道理，都成了阿羅漢，以善心得到一切解脫，都成了大德，一切都能做大事，利益眾生。 這時，世尊告訴眾比丘，這樣說道：『你們應當知道！說法的人中最第一的，就是這位富樓那彌多羅尼子。』還有偈頌說： 『世尊在波羅奈城，用微妙的語言告訴眾人，這位是圓滿的真比丘，是說法的人中最第一的。』 當時，世間一共成就了九十一位阿羅漢，包括佛世尊，以及五比丘，長老耶輸陀，以及耶輸陀在波羅奈國同時出生的四位朋友，都是最殊勝的長者，勝中之勝的善男子，他們是毗摩羅、善臂、滿足以及牛主；還有耶輸陀，在家時是商人，有五十位朋友；其次是善男子長老富樓那彌多羅尼子，以及他的二十九位舊友。

Having arrived at where the Buddha was, they bowed at the Buddha's feet, held the World Honored One's feet with both hands, rubbed and placed them on their heads, then raised their heads to kiss the Tathagata's feet with their mouths. After that, they rose and knelt before the Buddha, praising the Buddha with verses, saying: 'In the past, in the Tushita Heaven, you, with right mindfulness, transformed into the form of a white elephant, intending to enter the womb of Maya, came to the Shakya clan to become a prince. Like a beautiful lotus flower that does not adhere to water, you were not defiled in the mother's womb. Your mother felt immeasurable joy, not craving the five desires, but only delighting in the Dharma. You only performed good deeds, abandoning all evil actions, observing you in the womb as if you were cast in gold, joyfully leaping, never tiring, not satisfied with seeing, wanting to see more. While in the womb, you often preached the Dharma, and all the gods and humans arose with compassion, all joyfully drinking the Dharma nectar. When the World Honored One was first born, he uttered wonderful words, saying, 'I will liberate sentient beings from the suffering of birth and death.' After emerging from the right side, he took seven steps, fearless like a lion king, saying, 'I am the Tathagata, and I will ultimately extinguish suffering.' When the World Honored One was first born, he bathed in the pond, the water neither cold nor warm, the surface smooth. After bathing, he applied fragrant oils, adorning his body, and a canopy and whisk naturally appeared in the sky. Such things are rarely seen in the world, therefore we bow to the World Honored One.' After reciting the verses, Purna and several other ascetics loudly requested to leave home from the Buddha, saying, 'May the World Honored One have compassion on us! We wish to leave home, have compassion on us, and liberate us.' At that time, the Buddha told Purna, 'You, Purna! Now you may rise, I will follow your wishes and fulfill your desires.' Then, Purna, having received the Tathagata's permission to leave home, requested to receive the full precepts, along with his twenty-nine friends. These elders, having left home and received the full precepts, soon, each with their own minds, slept alone, walked alone, sat alone, stood alone, bravely and diligently practiced, in secluded Aranya places, each practiced alone, carefully and diligently, never being lax, always dwelling in seclusion, for not a long time. If a good man, seeking great benefit, with a right mind and right faith, leaves home, seeking the unsurpassed Brahma conduct, having already cut off the edge of desire, seeing the true nature of all dharmas, wanting to cultivate supernatural powers, he will attain those dharmas, having already cut off birth and death, obtaining the reward of Brahma conduct, having done what needs to be done, no longer subject to future existence. All of these elders, having realized these truths, all became Arhats, with good minds obtaining all liberation, all became great virtues, all able to do great things, benefiting sentient beings. At that time, the World Honored One told the Bhikkhus, saying, 'You should know! The foremost among those who preach the Dharma is this Purna Maitrayaniputra.' And there is a verse that says: 'The World Honored One, in Varanasi, with wonderful words told the assembly, this is the perfect true Bhikkhu, the foremost among those who preach the Dharma.' At that time, the world had a total of ninety-one Arhats, including the World Honored Buddha, and the five Bhikkhus, the elder Yashoda, and Yashoda's four friends who were born at the same time in Varanasi, all of whom were the most excellent elders, the most excellent of the excellent good men, namely Vimala, Subahu, Purna, and Gavampati; also Yashoda, who was a merchant at home, with fifty friends; and then the good man, the elder Purna Maitrayaniputra, and his twenty-nine old friends.

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佛本行集經那羅陀出家品第四十一上

「爾時，閻浮南天竺地有一國土，名阿槃提，彼國土中有一聚落，名獼猴食。其聚落內，有一巨富婆羅門，姓大迦旃延，其家多有資財珍寶，奴婢六畜，穀麥豆麻，屋宅園林，種種豐足，乃至如彼毗沙門宮，無有殊異。彼婆羅門，聰明智慧，讀誦受持三韋陀論，博通諸物，一事十名[口*祁]辀婆等，文句字論，往昔過去，一切諸事，五明之論，知句半句，分別世間諸受記論，及六十種大丈夫相，皆悉具足讀誦通知，與嚴熾王作國大師。時彼國師大婆羅門，第一長子，辭家遊歷他國學問，不知厭足，處處尋師，具解諸論，技成就已，還歸本家。既奉見父，即咨白言：『善哉阿爺！我今學問種種通達，為我聚集一切大眾，我欲誦出韋陀論等及諸技能。』父聞歡喜，即為集眾。兒見人集，即在眾前，所誦一切韋陀論等及諸技能，皆不隱藏，悉並誦出。而彼大眾，即便共尊彼國師子，推為上座，其父即將種種珍寶，而供養之。

「時彼國師大婆羅門，復更別有第二之子，名那羅陀(隋言不叫)，其父告彼第二子言：『汝那羅陀！今可舍家出至他國，受學誦習韋陀諸論，令如汝兄。』而那羅陀童子之兄，當誦一切韋陀論時，其那羅陀一聞即便一切受持。時那羅陀聞此語已，即白父言：『善哉阿爺！我已通解一切韋陀及咒術等，阿爺今可為我，聚集一切大眾，我于眾前，誦諸韋陀及以技能。』其父聞子如是語已，心生希有！即集大眾，集大眾已，諸種安置。時那羅陀在大眾前，誦諸韋陀一切論等。爾時大眾，聞已各各心生歡喜，讚歎彼言：『善哉善哉！大智童子！快能誦習諸韋陀論。』其父復將種種財寶，以用供養。

「爾時，長兄聞弟誦通一切諸論，心生苦惱，作如是念：『我無量年遊歷諸國，學習種種所誦咒論，心慮煩勞，方始誦持諸咒術得。其那羅陀，云何聞已，皆少時間，受持凈遍？而其少年，尚得如是，若后成長，必定應當作王國師。以是因緣，我須方便除滅其體，如是則我得成大利；若不然者，終奪我位。』

「爾時，其父知自長子內心，如是于那羅陀私生惡念，既覺知已，作是思惟：『我此小兒，聰慧可憐，勿令為兄之所奪命。』作是念已，『應須方便莫令其知

現代漢語譯本 當時，在閻浮提南天竺地區有一個國家，名叫阿槃提。這個國家裡有一個村落，名叫獼猴食。村落里住著一位非常富有的婆羅門，姓大迦旃延。他家擁有大量的財富珍寶、奴婢牲畜、穀物豆麻、房屋園林，各種物資非常充足，甚至可以和毗沙門天王的宮殿相媲美，沒有什麼不同。這位婆羅門聰明睿智，精通三韋陀論，博覽群書，對各種事物都有十種不同的稱謂，例如[口*祁]辀婆等。他精通文字語句，瞭解過去的一切事情，通曉五明之論，能理解句子的含義，能分辨世間的各種預言，以及六十種大丈夫相，都能夠熟練地誦讀和理解。他擔任嚴熾王的國師。當時，這位國師大婆羅門的長子，辭別家鄉，到其他國家遊歷求學，不知滿足，到處尋訪老師，徹底理解各種理論，學成技藝后，返回家中。他拜見父親后，稟告說：『父親，我如今已經通達各種學問，請您召集所有民眾，我將誦讀韋陀論等各種技能。』父親聽后非常高興，就召集了民眾。兒子看到人們聚集后，就在眾人面前，將所學的韋陀論等各種技能，毫無保留地全部誦讀出來。民眾們都非常尊敬這位國師之子，推舉他為上座，他的父親也拿出各種珍寶來供養他。 當時，這位國師大婆羅門還有第二個兒子，名叫那羅陀（隋朝時翻譯為不叫）。他的父親對第二個兒子說：『那羅陀，你現在可以離開家，到其他國家去學習誦讀韋陀論，像你哥哥一樣。』而那羅陀童子的哥哥在誦讀各種韋陀論時，那羅陀一聽就能全部記住。當時，那羅陀聽到父親這樣說后，就對父親說：『父親，我已經通曉一切韋陀和咒術等，父親現在可以為我召集所有民眾，我將在眾人面前誦讀各種韋陀和技能。』他的父親聽到兒子這樣說后，心中感到非常稀奇！就召集了民眾，安排好座位。當時，那羅陀在眾人面前，誦讀各種韋陀論等。當時，民眾們聽后都非常高興，讚歎他說：『太好了！太好了！大智童子！真能熟練地誦讀各種韋陀論。』他的父親又拿出各種財寶來供養他。 當時，長子聽到弟弟誦讀通曉一切理論，心中感到痛苦煩惱，心想：『我花費無數年遊歷各國，學習各種誦讀的咒語理論，費盡心思，才勉強掌握了這些咒術。而那羅陀，為什麼聽過之後，在很短的時間內，就能全部掌握？他年紀輕輕，尚且如此，如果長大成人，必定會成為國師。因為這個原因，我必須想辦法除掉他，這樣我才能獲得大利；如果不然，最終會奪走我的地位。』 當時，他的父親知道長子內心對那羅陀產生了惡念，察覺到后，心想：『我的這個小兒子，聰明可愛，不能讓他被哥哥奪走性命。』想到這裡，他決定：『應該想辦法不讓他知道。』

English version At that time, in the Jambudvipa region of southern India, there was a country called Avanti. Within that country, there was a village named 'Monkey Food'. In that village lived a very wealthy Brahmin named Mahakatyayana. His family possessed abundant wealth, treasures, servants, livestock, grains, beans, sesame, houses, gardens, and various resources, so plentiful that it was comparable to the palace of Vaishravana, with no difference. This Brahmin was intelligent and wise, well-versed in the three Vedas, knowledgeable in all things, with ten different names for each object, such as [口*祁]辀婆. He was proficient in texts and sentences, understood all past events, was knowledgeable in the five sciences, could comprehend the meaning of sentences, could distinguish various prophecies in the world, and possessed all sixty marks of a great man. He was able to recite and understand them thoroughly. He served as the royal teacher for King Yamachira. At that time, the eldest son of this royal teacher, the great Brahmin, left home to travel and study in other countries, never satisfied, seeking teachers everywhere. After thoroughly understanding various theories and mastering his skills, he returned home. After meeting his father, he reported: 'Father, I have now mastered various fields of knowledge. Please gather all the people, and I will recite the Vedas and various skills.' The father was very pleased and gathered the people. When the son saw the people gathered, he stood before them and recited all the Vedas and various skills he had learned, without holding anything back. The people all respected this son of the royal teacher and elected him as the senior member. His father also offered him various treasures. At that time, this royal teacher, the great Brahmin, had a second son named Narada (translated as 'Not Called' in the Sui Dynasty). His father said to his second son: 'Narada, you may now leave home and go to other countries to study and recite the Vedas, just like your brother.' When Narada's elder brother was reciting the various Vedas, Narada could memorize everything upon hearing it once. When Narada heard his father say this, he said to his father: 'Father, I have already mastered all the Vedas and mantras. Father, please gather all the people for me, and I will recite the various Vedas and skills before them.' When his father heard his son say this, he was amazed! He gathered the people and arranged the seating. Then, Narada stood before the people and recited all the Vedas and other texts. When the people heard this, they were all very happy and praised him, saying: 'Excellent! Excellent! Wise child! You are truly able to recite the various Vedas so skillfully.' His father again offered him various treasures. At that time, the elder brother heard that his younger brother had mastered all the theories and felt distressed and troubled. He thought: 'I have spent countless years traveling to various countries, learning various mantras and theories, and have worked hard to barely master these mantras. But how is it that Narada, after hearing them, can master them all in such a short time? He is so young, yet he is already like this. If he grows up, he will surely become the royal teacher. Because of this, I must find a way to eliminate him, so that I can gain great benefit; otherwise, he will eventually take my position.' At that time, his father knew that his eldest son had developed evil thoughts towards Narada. After realizing this, he thought: 'My little son is so clever and lovable. I cannot let his brother take his life.' Having thought this, he decided: 'I must find a way to prevent him from knowing.'

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「爾時南方有一城，名優禪耶尼，去城不遠，有頻陀山，其山中有一老仙人，名阿私陀，在中居住。彼仙洞解一切韋陀並及諸論，以得四禪，具五神通。是那羅陀童子外舅。是時國師大婆羅門並及其婦，即將其子那羅陀身往彼山中，對共付囑阿私陀仙，以為弟子。其阿私陀既受領得那羅陀已，教詔顯示，不久成就，獲得四禪、具五神通。

「爾時，梵志阿私陀仙，將其弟子那羅陀身，即出山向波羅㮈城，即于城外，造立草菴，在中居住。晝夜六時，作如是教，大聲唱言：『善哉善哉！汝那羅陀，佛今出世(如是三稱)。汝應彼邊，剃落出家，修行梵行，必當長夜大得利益，大得快樂，自利身已復應利他。』

「爾時，彼老阿私陀仙作如是語，教其弟子那羅陀已，不經多時而取命終。阿私陀仙命終之後，時彼梵志私陀仙人所有世間利養名聞，悉是弟子那羅陀得。時那羅陀以世利養名聞多故，貪戀著心，無有正念，更不作想求覓勝上，不信有佛有法有僧。

「爾時，海內伊羅缽龍(隋言藿香葉)王，既受龍身，心生厭離，欲求解脫，不樂於彼穢濁惡想，而作是念：『往昔世尊迦葉如來、多陀阿伽度、阿羅呵、三藐三佛陀，親授我記：「汝大龍王！從今已去，過若干年，若干百年，若干千年，若干百千年，若干百千萬億年，當有一佛出現於世，號釋迦牟尼多陀阿伽度、阿羅呵、三藐三佛陀。」而今已過如是無量無邊億數百千萬年，叵有彼佛釋迦如來出世以不？』

「爾時，復更有一龍王，名曰商佉(隋言螺)，彼龍王宮，常有無量龍眾聚會。而彼會處，多諸龍王百千雲集，伊羅缽龍亦在彼宮。是時，有一夜叉之王，名曰金齊，與伊羅缽龍王善友，亦在彼龍眾會中坐。

「爾時，伊羅缽龍王即于眾中，告夜叉王作如是言：『仁者！汝今頗知世間釋迦如來、多陀阿伽度、阿羅呵、三藐三佛陀出現世未？』是時夜叉報龍王言：『大善龍王！我實不知釋迦如來出現已未？雖然，龍王！但我今知，彼曠野中有於一城，其城本是夜叉宮殿，名阿羅迦槃陀(隋言壙野宮殿)，彼城先來有二偈文，而彼偈云：「若無有佛出現世間，終無人能讀此偈者；設復有讀，亦不能解此之偈意

現代漢語譯本 當時，南方有一座城市，名叫優禪耶尼。離城不遠的地方，有一座頻陀山。山中住著一位老仙人，名叫阿私陀。他精通一切吠陀和各種論典，修得四禪，具備五神通。他是那羅陀童子的舅舅。當時，國師大婆羅門和他的妻子，帶著他們的兒子那羅陀來到山中，將他託付給阿私陀仙人，讓他做弟子。阿私陀接受了那羅陀后，教導他，很快他就成就了，獲得了四禪和五神通。 當時，梵志阿私陀仙人帶著他的弟子那羅陀，離開山來到波羅㮈城，在城外建了一個草菴，住在那裡。他日夜六時，大聲唱道：『善哉善哉！你那羅陀，佛陀現在已經出世了（這樣說了三遍）。你應該去他那裡，剃髮出家，修行梵行，必定能長久獲得大利益，獲得大快樂，自己得利后也應該利益他人。』 當時，老仙人阿私陀這樣教導他的弟子那羅陀后，不久就去世了。阿私陀仙人去世后，他所有的世間利益和名聲，都由弟子那羅陀繼承。當時，那羅陀因為世間的利益和名聲太多，貪戀執著，沒有正念，不再想追求更高的境界，不相信有佛、有法、有僧。 當時，海內的伊羅缽龍（隋朝時稱為藿香葉）王，雖然受龍身，但心中厭惡，想要解脫，不喜歡那些污濁的惡念，於是想：『過去世尊迦葉如來、多陀阿伽度、阿羅呵、三藐三佛陀，親自給我授記：「你大龍王！從今以後，經過若干年，若干百年，若干千年，若干百千年，若干百千萬億年，當有一佛出現於世，號釋迦牟尼多陀阿伽度、阿羅呵、三藐三佛陀。」現在已經過了如此無量無邊的億數百千萬年，難道那位佛陀釋迦如來還沒有出世嗎？』 當時，又有一位龍王，名叫商佉（隋朝時稱為螺），他的龍宮裡，經常有無數的龍眾聚集。在那個聚會的地方，有許多龍王成百上千地聚集，伊羅缽龍也在那個宮殿里。當時，有一位夜叉之王，名叫金齊，是伊羅缽龍王的好友，也坐在龍眾的聚會中。 當時，伊羅缽龍王在眾人中，對夜叉王說：『仁者！你現在知道世間釋迦如來、多陀阿伽度、阿羅呵、三藐三佛陀已經出世了嗎？』當時，夜叉回答龍王說：『大善龍王！我確實不知道釋迦如來是否已經出世。雖然如此，龍王！但我現在知道，在曠野中有一座城市，那座城市原本是夜叉的宮殿，名叫阿羅迦槃陀（隋朝時稱為壙野宮殿）。那座城市先前有兩句偈語，那偈語說：「如果沒有佛陀出現在世間，就沒人能讀懂這偈語；即使有人能讀，也不能理解這偈語的意思。」』

English version At that time, there was a city in the south named Ujjayini. Not far from the city, there was a mountain called Vindhya. In that mountain lived an old sage named Asita. He was well-versed in all the Vedas and various treatises, had attained the four dhyanas, and possessed the five supernormal powers. He was the maternal uncle of the boy Narada. At that time, the royal preceptor, a great Brahmin, and his wife brought their son Narada to the mountain and entrusted him to the sage Asita to be his disciple. Asita, having accepted Narada, taught and guided him, and soon he achieved the four dhyanas and the five supernormal powers. At that time, the Brahmin sage Asita, taking his disciple Narada, left the mountain and went to the city of Varanasi. Outside the city, he built a hermitage and lived there. Six times a day and night, he would proclaim loudly: 'Well done, well done! You, Narada, the Buddha has now appeared in the world (he said this three times). You should go to him, shave your head, leave home, and practice the pure life. You will surely gain great benefits and great happiness for a long time. Having benefited yourself, you should also benefit others.' At that time, the old sage Asita, having taught his disciple Narada in this way, passed away not long after. After the death of the sage Asita, all the worldly benefits and fame that he had were inherited by his disciple Narada. At that time, Narada, because of the abundance of worldly benefits and fame, became attached and greedy, lost his right mindfulness, no longer sought higher attainments, and did not believe in the Buddha, the Dharma, or the Sangha. At that time, the dragon king Elapatra (known as 'patchouli leaf' in the Sui Dynasty), though in the form of a dragon, felt disgusted in his heart and desired liberation. He disliked those impure and evil thoughts and thought: 'In the past, the World Honored One, Kashyapa Tathagata, Arhat, Samyaksambuddha, personally gave me a prophecy: 'You, great dragon king! From now on, after so many years, so many hundreds of years, so many thousands of years, so many hundreds of thousands of years, so many hundreds of millions of years, a Buddha will appear in the world, named Shakyamuni Tathagata, Arhat, Samyaksambuddha.' Now, so many immeasurable hundreds of millions of years have passed. Could it be that the Buddha Shakyamuni has not yet appeared?' At that time, there was another dragon king named Shankha (known as 'conch' in the Sui Dynasty). In his dragon palace, countless dragons often gathered. In that gathering place, many dragon kings gathered by the hundreds and thousands, and Elapatra was also in that palace. At that time, there was a Yaksha king named Kimchira, a good friend of the dragon king Elapatra, who was also sitting in the gathering of dragons. At that time, the dragon king Elapatra, in the midst of the assembly, said to the Yaksha king: 'O noble one! Do you know if the Shakyamuni Tathagata, Arhat, Samyaksambuddha has appeared in the world?' At that time, the Yaksha replied to the dragon king: 'Great and virtuous dragon king! I truly do not know if Shakyamuni Tathagata has appeared. However, dragon king! I do know that in the wilderness there is a city, which was originally a Yaksha palace, named Alakavanda (known as 'wilderness palace' in the Sui Dynasty). In that city, there were previously two verses, and those verses said: 'If no Buddha appears in the world, no one will be able to read these verses; even if someone can read them, they will not be able to understand the meaning of these verses.'

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。若當有佛出現世時，即得讀知，無人解義，唯有如來、多陀阿伽度、阿羅呵、三藐三佛陀，能說此義，或有從佛聞而得解。」』

「爾時，伊羅缽龍告彼夜叉王如是言：『仁者！汝今可往至彼讀取彼偈得來以不？』是時金齊夜叉之王，從伊羅缽龍王邊受如是言已，即便往至彼阿羅迦槃陀宮殿，受讀彼偈，得已速疾還向伊羅缽龍王邊。到已即白伊羅缽言：『大善龍王！今日應當心生歡喜。所以者何？釋迦牟尼多陀阿伽度、阿羅呵、三藐三佛陀大聖如來，今已出世。何以得知？遂能令我得讀彼偈，我已受持彼偈將來，若有人能解此偈意復能宣說，即應當知此是真佛。』

「爾時，伊羅缽龍王心大歡喜，踴躍遍身，不能自勝，即從金齊夜叉王邊受取彼偈。爾時，商佉龍王有女，名曰常分，端正可喜，最上花色，眾人所愛，世無有雙。

「爾時，彼會諸龍王等作如是念：『我今應當至月八日、十四、十五，或二十三及二十九並三十日，將好金器滿盛銀粟，于銀器內滿盛金粟，將此龍女，莊飾其體，以妙種種瓔珞嚴身，從此龍宮出，置於彼恒河岸上，著于露地，說此二偈，以示眾人。

「『在於何自在，　　染著名為染， 彼云何清凈？　　云何得癡名？ 癡人何故迷？　　云何名智人？ 何會別離已，　　名曰盡因緣。』

「時，彼龍王說此偈已，遍告一切諸世間言：『若有能解誦此偈者，我等即當以此金銀盛滿粟等，並及龍女，持用佈施，即取彼人，作于佛想。若當有人傳從他聞來為我說，亦然佈施。』時商佉王及伊羅缽諸龍王等，欲見世尊，渴仰世尊，思遲世尊，恒以白月黑月八日、十四、十五，將好金器滿盛銀粟，于銀器內復盛金粟，及彼龍女種種嚴身，將至恒河岸上，安置住於陸地。彼二龍王相與而說此二偈言：『在於何自在，乃至盡因緣。』復作是言：『若有人能解此偈義，我等將此二器金銀，並及端正可喜龍女，以用佈施。』而彼龍王說於此事，聲聞八方，所有山林，或覆在水，或在陸地，或婆羅門，或復長者，各相謂言：『白月黑月，恒以六日，彼二龍王從水而出，將於二器，盛金銀粟，及一龍女，瓔珞嚴身，從恒河出，在岸某方陸地住立，說此二偈：

「『「在於何自在，乃至盡因緣

現代漢語譯本：『如果當有佛陀出現在世上時，就能讀懂這些偈頌，但無人能理解其含義，只有如來、多陀阿伽度、阿羅呵、三藐三佛陀才能解釋這些含義，或者有人從佛陀那裡聽聞而得以理解。』 『當時，伊羅缽龍對那夜叉王這樣說：『仁者！你現在可以去那裡讀取那些偈頌，然後帶回來嗎？』當時，金齊夜叉之王從伊羅缽龍王那裡接受了這些話后，就立刻前往阿羅迦槃陀宮殿，誦讀了那些偈頌，得到后迅速返回伊羅缽龍王身邊。到達后，他向伊羅缽龍王稟告說：『大善龍王！今天您應當心中歡喜。為什麼呢？釋迦牟尼多陀阿伽度、阿羅呵、三藐三佛陀大聖如來，現在已經出世了。如何得知呢？他能讓我讀懂那些偈頌，我已經接受並記住了那些偈頌，如果有人能理解這些偈頌的含義並能宣說，就應當知道這個人是真正的佛陀。』 『當時，伊羅缽龍王心中非常歡喜，激動得渾身顫抖，不能自已，就從金齊夜叉王那裡接受了那些偈頌。當時，商佉龍王有一個女兒，名叫常分，容貌端正可愛，美艷絕倫，眾人喜愛，世上沒有能與之相比的。 『當時，在場的各位龍王等這樣想：『我們現在應當在每月的初八、十四、十五，或者二十三、二十九和三十日，用精美的金器盛滿銀粟，在銀器內盛滿金粟，將這個龍女打扮好，用各種美妙的瓔珞裝飾身體，從龍宮出來，放置在恒河岸上，在露天的地方，說出這兩句偈頌，向眾人展示。 『『在何處自在，染著名為染，彼如何清凈？如何得癡名？癡人為何迷？如何名智人？何會別離后，名為盡因緣。』 『當時，那些龍王說完這些偈頌后，就遍告一切世間說：『如果有人能理解並背誦這些偈頌，我們就用這些盛滿粟的金銀器皿，以及這個龍女，全部佈施給他，並把他當作佛陀看待。如果有人是從別人那裡聽來，然後為我們說，也同樣佈施。』當時，商佉王和伊羅缽等各位龍王，想要見到世尊，渴望見到世尊，思念世尊，總是會在每月的初八、十四、十五，用精美的金器盛滿銀粟，在銀器內盛滿金粟，以及將那個龍女打扮好，帶到恒河岸上，安置在陸地上。那兩位龍王互相說著這兩句偈頌：『在何處自在，乃至盡因緣。』又說：『如果有人能理解這些偈頌的含義，我們就將這兩器金銀，以及這個端正可愛的龍女，全部佈施給他。』而那些龍王宣說這件事，聲音傳遍八方，所有山林，或者在水中，或者在陸地上，或者婆羅門，或者長者，都互相說道：『每個月的初八、十四、十五，那兩位龍王都會從水中出來，帶著兩器盛滿金銀粟，以及一個用瓔珞裝飾的龍女，從恒河出來，在岸邊的某個地方站立，說出這兩句偈頌： 『『「在何處自在，乃至盡因緣。」』

English version: 'If a Buddha appears in the world, one can read and understand these verses, but no one can interpret their meaning except for the Tathagata, Arhat, Samyaksambuddha, who can explain these meanings, or someone who has heard it from the Buddha and can understand it.' 'At that time, the dragon king Iravata said to the Yaksha king, 'Sir! Can you go there, read those verses, and bring them back?' Then, the king of the Yakshas, Kimkini, having received these words from the dragon king Iravata, immediately went to the palace of Arakapandha, recited those verses, and having obtained them, quickly returned to the side of the dragon king Iravata. Upon arriving, he reported to Iravata, 'Great and virtuous dragon king! Today you should be joyful in your heart. Why? Because Shakyamuni Tathagata, Arhat, Samyaksambuddha, the great sage, has now appeared in the world. How do I know? He has enabled me to read those verses, and I have received and memorized them. If someone can understand the meaning of these verses and can proclaim them, then you should know that this person is the true Buddha.' 'At that time, the dragon king Iravata was greatly delighted, his whole body trembling with excitement, unable to contain himself, and he received those verses from the Yaksha king Kimkini. At that time, the dragon king Shankha had a daughter named Changfen, who was beautiful and lovely, with unparalleled beauty, loved by all, and unmatched in the world. 'At that time, the dragon kings present thought, 'We should now, on the eighth, fourteenth, fifteenth, twenty-third, twenty-ninth, and thirtieth days of each month, fill fine gold vessels with silver grains, and fill silver vessels with gold grains, adorn this dragon girl, decorate her body with various exquisite ornaments, and come out from the dragon palace, place her on the bank of the Ganges River, in an open place, and recite these two verses, showing them to the public. '『Where is freedom, attachment is called attachment, how is that pure? How is it called ignorance? Why are ignorant people confused? How is one called wise? When will separation end, and be called the end of causes?』 'At that time, after the dragon kings recited these verses, they proclaimed to all the world, 'If anyone can understand and recite these verses, we will give them all these gold and silver vessels filled with grains, as well as this dragon girl, and treat them as a Buddha. If someone has heard it from others and then tells us, we will also give them these things.' At that time, King Shankha and the other dragon kings, including Iravata, wanted to see the World Honored One, longed to see the World Honored One, and missed the World Honored One. They would always, on the eighth, fourteenth, and fifteenth days of each month, fill fine gold vessels with silver grains, fill silver vessels with gold grains, and adorn that dragon girl, bringing her to the bank of the Ganges River, placing her on the land. The two dragon kings would say these two verses to each other: 『Where is freedom, until the end of causes.』 They would also say, 『If anyone can understand the meaning of these verses, we will give them these two vessels of gold and silver, as well as this beautiful and lovely dragon girl.』 And the dragon kings proclaimed this matter, their voices spreading in all directions, to all the mountains and forests, whether in the water or on land, to Brahmins and elders, who all said to each other, 『On the eighth, fourteenth, and fifteenth days of each month, those two dragon kings will come out of the water, bringing two vessels filled with gold and silver grains, and a dragon girl adorned with ornaments, coming out from the Ganges River, standing on the land at a certain place on the bank, and reciting these two verses: '『「Where is freedom, until the end of causes.」』

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。」作如是語：「若有人能讀解此偈，我等將此二器及女而佈施。」』彼時，婆羅門及長者等，從二龍王聞如是語，悉從八方競來集會彼龍王處，各自唱言：『我能讀解此之二偈。』及至龍邊，讀偈不得，又不解義。或復有人讀此偈已，反還問彼二龍王言：『此偈何也？』復問此偈其義云何？

「時，那羅陀童子仙人，居止在於摩伽陀國，為諸人民而作導師，彼國男女，尊重供承讚歎歌詠那羅陀仙，各相謂言：『此摩那婆，自既知已，復教他知，自既見已，復教他見。』是時，彼國摩伽陀內所有人民，作如是念：『此那羅陀仙聖童子，既自知見，教他知見，我等於彼二龍王邊，聞斯二偈，無人能誦，無人能答，我等今可至那羅陀童子仙邊，到已應說如此之事。』作是念已，摩伽陀國諸婆羅門及長者等，即便往至那羅陀仙童子之所，到已詳共白那羅陀童子仙言：『仁若知時，恒河岸上有二龍王，一名商佉，二名伊羅缽，常以白月黑月六日，從恒河水出於陸地，將金銀器，盛粟及女，乃至誰能解此偈義，即施與彼說此二偈，偈云：「在於何自在，乃至盡因緣。」』

「爾時，那羅陀仙人童子作是思惟：『我今既為此摩伽陀國內人民作于尊師，此之人民皆供養我，尊重承事欽仰於我，又復謂我自知見已，轉能教他。我今若於是人民前，言我不解此二偈義，此之人民，即毀辱我，一切利養名聞闕少，我皆失之。』作是念已，即便告彼摩伽陀國諸婆羅門大長者等，作如是言：『我共汝等！一時往詣二龍王邊，請說二偈，尋取其義。』

「爾時童子那羅陀仙，共摩伽陀長者人民婆羅門等，左右圍繞，推那羅陀童子仙人最為上首，向二龍邊。到已告言：『二大龍王！愿為我等說於二偈，我得聞已，思惟取義。』爾時，商佉二龍王等，即為彼仙，說二偈云：『在於何自在，乃至盡因緣。』

「爾時，童子那羅陀仙告彼二龍，作如是言：『我今于汝二龍王邊，受此二偈，從今已去，過七日外，當來汝邊答報偈意。』時彼二龍白那羅陀童子仙言：『如仁者教，作如是事。』

「時，那羅陀從二龍王受得偈已，還向本處

『他們這樣說：『如果有人能解讀這首偈語，我們就把這兩件器物和這個女子佈施給他。』當時，婆羅門和長者們從兩條龍王那裡聽到這樣的話，都從四面八方趕到龍王那裡，各自喊道：『我能解讀這兩首偈語。』但到了龍邊，卻讀不出偈語，也不理解其中的含義。有些人讀完偈語后，反而問那兩條龍王：『這偈語是什麼意思？』又問這偈語的含義是什麼？ 當時，那羅陀童子仙人住在摩伽陀國，作為人民的導師。那個國家的男女都尊敬供奉、讚歎歌頌那羅陀仙人，他們互相說道：『這位摩那婆，自己知道后，又教別人知道；自己見到后，又教別人見到。』當時，摩伽陀國內的所有人民都這樣想：『這位那羅陀仙聖童子，既然自己知道並見到，又教別人知道和見到，我們從那兩條龍王那裡聽到的這兩首偈語，沒有人能誦讀，也沒有人能回答，我們現在可以去那羅陀童子仙人那裡，到了之後應該說這件事。』這樣想后，摩伽陀國的婆羅門和長者們，就前往那羅陀仙童子那裡，到了之後詳細地告訴那羅陀童子仙人說：『您如果知道，恒河岸邊有兩條龍王，一條叫商佉，一條叫伊羅缽，經常在白月和黑月的初六，從恒河水中出來到陸地上，拿著金銀器皿，盛著穀物和女子，說誰能理解這偈語的含義，就佈施給誰，他們說了這兩首偈語，偈語是：『在於何自在，乃至盡因緣。』 當時，那羅陀仙人童子這樣思索：『我現在既然作為摩伽陀國人民的尊師，這些人民都供養我，尊敬侍奉我，欽佩仰慕我，又說我既自己知道並見到，又能教別人。如果我現在在這些人面前說我不理解這兩首偈語的含義，這些人就會侮辱我，一切利益供養和名聲都會減少，我都會失去。』這樣想后，就告訴摩伽陀國的婆羅門和長者們說：『我和你們一起去那兩條龍王那裡，請他們說出這兩首偈語，然後尋求其中的含義。』 當時，童子那羅陀仙人，和摩伽陀的長者、人民、婆羅門等，左右圍繞著，推舉那羅陀童子仙人為首，前往兩條龍那裡。到了之後，告訴他們說：『兩位大龍王！希望為我們說出這兩首偈語，我聽了之後，會思考其中的含義。』當時，商佉兩條龍王等，就為那位仙人說了這兩首偈語：『在於何自在，乃至盡因緣。』 當時，童子那羅陀仙人告訴那兩條龍說：『我現在從你們兩條龍王這裡接受了這兩首偈語，從今天起，過七天之後，我會來你們這裡回答偈語的含義。』當時，那兩條龍告訴那羅陀童子仙人說：『如您所教，就這樣做。』 當時，那羅陀從兩條龍王那裡得到偈語后，就回到原來的地方。

'They spoke thus: 'If anyone can interpret this verse, we will give these two vessels and this maiden as alms.' At that time, Brahmins and elders, having heard these words from the two dragon kings, all came from the eight directions to the dragon kings' place, each proclaiming: 'I can interpret these two verses.' But upon reaching the dragons, they could not recite the verses, nor did they understand their meaning. Some, after reciting the verses, would instead ask the two dragon kings: 'What is the meaning of this verse?' and 'What is the significance of this verse?' At that time, the ascetic Narada, a young boy, resided in the kingdom of Magadha, serving as a guide for the people. The men and women of that kingdom respected, honored, praised, and sang the praises of the ascetic Narada, saying to one another: 'This Manava, having known himself, also teaches others to know; having seen himself, also teaches others to see.' At that time, all the people within Magadha thought thus: 'This holy ascetic Narada, having known and seen for himself, teaches others to know and see. We have heard these two verses from the two dragon kings, but no one can recite them, nor can anyone answer them. We should now go to the ascetic Narada, and upon arriving, we should tell him of this matter.' Having thought thus, the Brahmins and elders of Magadha went to the place of the ascetic Narada, and upon arriving, they explained in detail to the ascetic Narada, saying: 'If you know, there are two dragon kings on the banks of the Ganges, one named Shankha and the other named Ilapatra, who regularly emerge from the waters of the Ganges onto the land on the sixth day of the white and black months, bringing gold and silver vessels, filled with grain and a maiden, saying that whoever can understand the meaning of these verses will receive them as alms. They spoke these two verses, which are: 'Wherein is freedom, until the end of causes and conditions.' At that time, the ascetic Narada, a young boy, thought thus: 'Now that I serve as the revered teacher of the people of Magadha, these people all make offerings to me, respect and serve me, and admire me. They also say that I, having known and seen for myself, can also teach others. If I were to say in front of these people that I do not understand the meaning of these two verses, these people would insult me, and all benefits, offerings, and fame would diminish, and I would lose them all.' Having thought thus, he then told the Brahmins and elders of Magadha: 'I will go with you to the place of the two dragon kings, and ask them to speak these two verses, and then seek their meaning.' At that time, the ascetic Narada, a young boy, surrounded by the elders, people, and Brahmins of Magadha, with the ascetic Narada being placed at the forefront, went towards the two dragons. Upon arriving, he said to them: 'O two great dragon kings! I hope you will speak these two verses for us, and after hearing them, I will contemplate their meaning.' At that time, the two dragon kings, Shankha and others, spoke these two verses for the ascetic: 'Wherein is freedom, until the end of causes and conditions.' At that time, the ascetic Narada, a young boy, said to the two dragons: 'I have now received these two verses from you two dragon kings. From today onwards, after seven days, I will come to you to answer the meaning of the verses.' At that time, the two dragons said to the ascetic Narada: 'As you have instructed, so shall it be done.' At that time, Narada, having received the verses from the two dragon kings, returned to his original place.

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。時摩伽陀一切人民，憍薩羅國一切人民，及鳩留國、般遮羅國諸人民等，傳聞童子那羅陀仙，從商佉龍並伊羅缽二龍王邊，受持二偈，謂言從今去出七日，還來到此說二偈義。而彼人民，駕諸雜乘，所謂象車馬車牛車，及步人等，相與雲集。

「爾時，恒河此彼兩岸，有於八萬四千眾類，閦然集聚，皆共欲聽那羅陀仙及二龍王解說偈時。時波羅㮈居住在城，有諸六師，各自稱言：『我是尊者。』所謂富蘭迦葉、摩薩迦梨瞿奢梨迦、阿耆多祁奢迦摩羅、波羅浮多迦遮耶那、刪阇夷毗羅師誰富多羅、尼幹他若祁富多羅等。

「時，那羅陀童子仙人，即便向彼諸六師邊，欲問偈義，到已即問此二偈意。而彼六師，既不能解此偈義意，更復增上，于仙人邊起瞋恚心，還反問于那羅陀仙，作如是言：『此之二偈，有何意也。』

「爾時，世尊初證正覺，居住在彼波羅㮈城鹿野苑內舊仙人林。時那羅陀童子仙人，自心如是思惟念言：『此沙門在波羅㮈城鹿苑舊仙所居林內，我今可向彼邊借問此二偈意。』復重思惟：『自余沙門，及婆羅門耆年大德，堪為一切國王作師，久來出家，所謂富蘭迦葉，乃至尼乾陀若祁富多羅等，我至彼邊，問此二偈，猶不能解，況復如此年少沙門，生來未久，出家始爾。我問於此二偈之意，彼詎能答？』更復思惟：『年少沙門，或婆羅門，不可輒輕。所以者何？或彼年少沙門之人，或婆羅門，亦有聰明快智慧者，我今但可往詣于彼大沙門邊，問此偈義。』

「爾時，童子那羅陀仙即詣佛邊，到佛所已，共佛相瞻，慰喻面款，種種善言，巧語談話訖已，即便卻一面坐。其那羅陀摩那婆仙一面坐已，即白佛言：『大德尊者！沙門瞿曇！我欲咨問尊者一義，未審尊者，許我以不？』是時佛告摩那婆言：『汝摩那婆！隨所有問，我當爲解。』時，那羅陀摩那婆仙得佛許已，即便說偈，而問佛言：

「『在何自在王，　　染著名為染， 癡人何故迷？　　云何名智者？

「爾時世尊聞彼說已，即還以偈答那羅陀摩那婆言：

「『第六自在故，　　王染名曰染， 無染而有染，　　是故名為癡。 以沒大水故，　　故名盡方便， 一切方便盡，　　故名為智者

現代漢語譯本：當時，摩揭陀國的所有人民，憍薩羅國的所有人民，以及鳩留國、般遮羅國等諸國的人民，都聽聞童子那羅陀仙人從商佉龍和伊羅缽二龍王那裡，接受了兩個偈頌，並說從今往後七日，會回到這裡講解這兩個偈頌的含義。於是，那些人民駕著各種各樣的車輛，包括象車、馬車、牛車，以及步行的人們，都紛紛聚集而來。 那時，恒河兩岸聚集了八萬四千種不同的人群，他們都想聽那羅陀仙人和兩位龍王講解偈頌。當時，波羅奈城裡住著六位外道大師，他們各自都自稱是『尊者』。他們分別是富蘭迦葉、摩薩迦梨瞿奢梨迦、阿耆多祁奢迦摩羅、波羅浮多迦遮耶那、刪阇夷毗羅師誰富多羅、尼幹他若祁富多羅等。 當時，那羅陀童子仙人就去到那些六師那裡，想要請教偈頌的含義，到了之後就問他們這兩個偈頌的意思。但是那些六師，既不能理解這兩個偈頌的含義，反而更加對仙人生起了嗔恨心，反過來問那羅陀仙人，說：『這兩個偈頌，是什麼意思呢？』 那時，世尊剛剛證得正覺，住在波羅奈城鹿野苑內的舊仙人林中。當時，那羅陀童子仙人心中這樣思量：『這位沙門住在波羅奈城鹿苑舊仙人居住的林中，我現在可以去他那裡請教這兩個偈頌的含義。』他又思量：『其他的沙門和婆羅門，都是年長有德之人，可以作為一切國王的老師，出家很久了，比如富蘭迦葉，乃至尼乾陀若祁富多羅等，我到他們那裡請教這兩個偈頌，他們都不能理解，更何況是這位如此年輕的沙門，出生不久，出家才剛剛開始。我問他這兩個偈頌的意思，他怎麼可能回答呢？』他又思量：『年輕的沙門，或者婆羅門，不可以輕易輕視。為什麼呢？或許那些年輕的沙門，或者婆羅門，也有聰明智慧的人，我現在還是去那位大沙門那裡，請教這兩個偈頌的含義吧。』 當時，童子那羅陀仙人就去到佛陀那裡，到了佛陀那裡之後，和佛陀互相注視，互相問候，用各種善言巧語交談之後，就退到一邊坐下。那羅陀摩那婆仙人坐下之後，就對佛陀說：『大德尊者！沙門瞿曇！我想要請教尊者一個問題，不知道尊者是否允許？』這時，佛陀告訴摩那婆說：『你摩那婆！隨便問你想要問的，我都會為你解答。』當時，那羅陀摩那婆仙人得到佛陀的允許之後，就說了偈頌，問佛陀說： 『在何自在王， 染著名為染， 癡人何故迷？ 云何名智者？』 當時，世尊聽完他說的之後，就用偈頌回答那羅陀摩那婆說： 『第六自在故， 王染名曰染， 無染而有染， 是故名為癡。 以沒大水故， 故名盡方便， 一切方便盡， 故名為智者』

English version: At that time, all the people of Magadha, all the people of Kosala, and the people of Kuru, Panchala, and other countries, heard that the young ascetic Narada had received two verses from the dragon kings Shankha and Elapatra, and that he would return in seven days to explain the meaning of these two verses. Therefore, those people gathered together, riding various vehicles, including elephant carts, horse carts, ox carts, and on foot. At that time, there were eighty-four thousand different kinds of people gathered on both banks of the Ganges River, all wanting to hear Narada and the two dragon kings explain the verses. At that time, there were six heretical masters living in the city of Varanasi, each claiming to be a 'venerable one.' They were Purana Kassapa, Makkhali Gosala, Ajita Kesakambali, Pakudha Kaccayana, Sanjaya Belatthiputta, and Nigantha Nataputta. At that time, the young ascetic Narada went to those six masters, wanting to ask about the meaning of the verses. After arriving, he asked them the meaning of these two verses. However, those six masters, not only could not understand the meaning of the verses, but also became angry with the ascetic and instead asked Narada, saying, 'What is the meaning of these two verses?' At that time, the World Honored One had just attained enlightenment and was residing in the old ascetic forest in the Deer Park of Varanasi. At that time, the young ascetic Narada thought to himself, 'This Shramana is residing in the old ascetic forest in the Deer Park of Varanasi. I can go to him and ask about the meaning of these two verses.' He also thought, 'The other Shramanas and Brahmins are all elderly and virtuous, capable of being teachers to all kings, and have been ordained for a long time, such as Purana Kassapa, and even Nigantha Nataputta. I asked them about these two verses, and they could not understand them. How much less likely is it that this young Shramana, who was born not long ago and has only just begun his ordination, could answer if I asked him the meaning of these two verses?' He further thought, 'Young Shramanas or Brahmins should not be easily looked down upon. Why? Perhaps those young Shramanas or Brahmins also have intelligence and wisdom. I should go to that great Shramana and ask about the meaning of these verses.' At that time, the young ascetic Narada went to the Buddha. After arriving, he and the Buddha looked at each other, greeted each other, and after conversing with various kind and skillful words, he retreated to one side and sat down. After Narada Manava sat down, he said to the Buddha, 'Venerable Sir! Shramana Gautama! I would like to ask you a question. I wonder if you would allow me?' At that time, the Buddha told Manava, 'You, Manava! Ask whatever you want to ask, and I will answer you.' At that time, after Narada Manava received the Buddha's permission, he spoke the verses and asked the Buddha: 'In what self-ruling king, Is attachment called attachment, Why are fools deluded? How is one called wise?' At that time, after the World Honored One heard what he said, he answered Narada Manava with verses: 'Because of the sixth self-ruling, The king's attachment is called attachment, To have attachment without attachment, Therefore, it is called delusion. Because of being submerged in the great water, Therefore, it is called the end of means, When all means are exhausted, Therefore, one is called wise.'

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。』

「爾時，童子那羅陀仙從佛得聞如是偈已，心意開解，生大歡喜，踴躍遍身，不能自喻。聞已即便奔走往詣彼商佉所，及伊羅缽二龍王邊，到彼二大龍王邊已，即便告彼二龍王言：『汝等龍王！說偈問我。』時二龍王，依以二偈，問那羅陀童子仙言：『在何自在王，乃至盡因緣。』

「爾時，童子那羅陀仙，還以二偈答龍王言：『第六自在故，乃至名為智。』

「爾時，伊羅缽龍王聞此偈已，心作如是思惟念言：『我今已得無上世尊，我今已得勝修伽陀，我今已知世尊出現，知修伽陀，大聖世尊，今為我生，為我出世，為我覺悟(如是再稱)。』

「時伊羅缽二大龍王，如是念已，白那羅陀摩那婆言：『仁摩那婆！實為我說，此是仙意自辯才力，為從他聞而解此義？仙摩那婆！我實不見，今世間中及以天上，若有沙門婆羅門等，或天或人，能自辯才達是二偈，能自說者，無有是處。唯除如來無上世尊，或佛沙門，從彼等邊，聞而方辯。』

「爾時，童子那羅陀仙，即便以偈告伊羅缽二龍王言：

「『如龍王說非我辯，　　大聖世尊已出興， 諸相具足莊嚴身，　　彼能如是辯才說。』

「爾時，伊羅缽龍王即還以偈白仙童子那羅陀言：

「『大仙言是佛語者，　　為當睡臥夢裡聞， 若是分明對面承，　　唯愿仁今重贊說。』

「爾時，童子那羅陀仙依所睹見，即更以偈答龍王言：

「『天人自在大丈夫，　　今居波羅鹿苑內， 既轉無上法輪已，　　猶如師子吼勝林。』

「爾時，伊羅缽龍王復更以偈白那羅陀童子仙言：

「『仁今所言佛世尊，　　我不聞久今聞說， 既聞與仁相共詣，　　觀彼希現難思議。 昔睹今復得重觀，　　正覺如來諸相好， 今日始更出現世，　　難值猶若優曇花。 經歷多時乃一興，　　清凈猶彼空中月， 諸相具足莊嚴體，　　正覺最上勝菩提。 久遠曠絕不聞聲，　　清亮猶如梵音響， 若諸眾生得聞者，　　從佛得入解脫門。』

「爾時，伊羅缽龍王說偈讚歎佛世尊已，復更重白那羅陀仙作如是言：『那羅陀仙！仁言佛也！』時，那羅陀摩那婆仙答龍王言：『我言佛也(梵本再問再答)。』

「龍王復言：『那羅陀仙！如此鳴吼，出世甚難，所謂彼佛佛世尊也

現代漢語譯本：當時，童子那羅陀仙人從佛陀那裡聽到這樣的偈語后，心中豁然開朗，生起極大的歡喜，全身都激動得跳躍起來，無法用言語來形容。聽完后，他立刻奔走前往商佉和伊羅缽兩位龍王那裡。到達兩位大龍王那裡后，他立即告訴兩位龍王說：『你們龍王！用偈語來問我吧。』當時，兩位龍王就用兩句偈語，問那羅陀童子仙人說：『在何自在王，乃至盡因緣。』 當時，童子那羅陀仙人，也用兩句偈語回答龍王說：『第六自在故，乃至名為智。』 當時，伊羅缽龍王聽到這偈語后，心中這樣思量：『我現在已經得到了無上的世尊，我現在已經得到了殊勝的修伽陀，我現在已經知道世尊出現了，知道修伽陀，大聖世尊，現在是爲了我而生，爲了我而出世，爲了我而覺悟（這樣重複稱念）。』 當時，伊羅缽兩位大龍王，這樣想過後，對那羅陀摩那婆說：『仁者摩那婆！請你如實告訴我，這是仙人你自己的辯才能力，還是從別人那裡聽來而理解這個意義的？仙人摩那婆！我實在沒有見到，當今世間以及天上，如果有沙門婆羅門等，或者天人，能夠自己辯才通達這兩句偈語，能夠自己說出來的，沒有這樣的地方。只有如來無上的世尊，或者佛陀的弟子，從他們那裡，聽了才能辯說。』 當時，童子那羅陀仙人，就用偈語告訴伊羅缽兩位龍王說： 『正如龍王所說不是我辯，大聖世尊已經出世興盛，諸相具足莊嚴其身，他能如此辯才解說。』 當時，伊羅缽龍王就用偈語回答仙童那羅陀說： 『大仙說這是佛語，是睡夢中聽到的嗎？如果是在清醒時面對面聽到的，希望你現在重新贊說。』 當時，童子那羅陀仙人根據自己所見，就用偈語回答龍王說： 『天人自在大丈夫，現在住在波羅鹿苑內，已經轉動無上法輪，猶如獅子在勝林中吼叫。』 當時，伊羅缽龍王又用偈語對那羅陀童子仙人說： 『你現在所說的佛世尊，我很久沒有聽說了，現在聽你說了，聽了之後，我與你一同前往，觀看他那稀有難思議的景象。過去見過，現在又能再次見到，正覺如來的種種相好，今天才再次出現在世間，難得一見猶如優曇花。經歷很長時間才出現一次，清凈猶如空中的月亮，諸相具足莊嚴其身，正覺最上殊勝的菩提。很久很久沒有聽到他的聲音，清亮猶如梵音的響聲，如果眾生能夠聽到，就能從佛陀那裡進入解脫之門。』 當時，伊羅缽龍王用偈語讚歎佛世尊后，又再次對那羅陀仙人說：『那羅陀仙人！你說的是佛陀嗎！』當時，那羅陀摩那婆仙人回答龍王說：『我說的是佛陀（梵本重複問答）。』 龍王又說：『那羅陀仙人！像這樣鳴吼，出世非常難得，所說的就是佛陀世尊啊！』

English version: At that time, the young ascetic Narada, having heard these verses from the Buddha, felt his mind open up, and great joy arose within him. He was so elated that his whole body trembled, and he could not express it in words. Having heard this, he immediately rushed to where the two dragon kings, Shankha and Elapatra, were. Upon reaching the two great dragon kings, he immediately said to them, 'You dragon kings! Ask me with verses.' Then, the two dragon kings, relying on two verses, asked the young ascetic Narada, 'In what self-mastering king, even to the end of causes?' At that time, the young ascetic Narada, also using two verses, replied to the dragon kings, 'Because of the sixth self-mastery, even to what is called wisdom.' At that time, the dragon king Elapatra, having heard these verses, thought to himself, 'Now I have attained the unsurpassed World Honored One, now I have attained the excellent Sugata, now I know that the World Honored One has appeared, I know the Sugata, the great sage World Honored One, now is born for me, has come into the world for me, has awakened for me (he repeated this).' At that time, the two great dragon kings, Elapatra, having thought this, said to Narada Manava, 'Virtuous Manava! Please tell me truthfully, is this the power of your own eloquence as an ascetic, or did you hear it from someone else and understand this meaning? Ascetic Manava! I have not seen, in this world or in the heavens, any Shramana or Brahmin, or deva or human, who can, through their own eloquence, comprehend these two verses, who can speak them themselves. There is no such place. Only the Tathagata, the unsurpassed World Honored One, or the Buddha's disciples, from them, having heard it, can explain it.' At that time, the young ascetic Narada, immediately used a verse to tell the two dragon kings, Elapatra: 'As the dragon kings say, it is not my eloquence, the great sage World Honored One has already appeared and flourished, his body adorned with all marks, he can explain with such eloquence.' At that time, the dragon king Elapatra, immediately used a verse to reply to the young ascetic Narada: 'Great ascetic, if you say this is the Buddha's words, did you hear it in a dream while sleeping? If you heard it clearly face to face, I wish you would praise and speak it again now.' At that time, the young ascetic Narada, based on what he had seen, immediately used a verse to reply to the dragon king: 'The self-mastering great man of gods and humans, now resides in the Deer Park of Varanasi, having already turned the unsurpassed Dharma wheel, like a lion roaring in a victorious forest.' At that time, the dragon king Elapatra, again used a verse to say to the young ascetic Narada: 'The Buddha World Honored One you speak of, I have not heard of for a long time, now I hear you speak of him, having heard it, I will go with you to see that rare and inconceivable sight. Having seen him in the past, now I can see him again, the Tathagata of Right Awakening with all his marks and excellences, today he has appeared in the world again, as rare as the Udumbara flower. Appearing only once after a long time, pure like the moon in the sky, his body adorned with all marks, the Right Awakening, the most supreme and excellent Bodhi. For a long time, his voice has not been heard, clear and bright like the sound of Brahma, if all beings can hear it, they can enter the gate of liberation from the Buddha.' At that time, the dragon king Elapatra, having praised the Buddha World Honored One with verses, again said to Narada, 'Ascetic Narada! Are you saying it is the Buddha?' At that time, the ascetic Narada Manava replied to the dragon king, 'I am saying it is the Buddha (the Sanskrit text repeats the question and answer).' The dragon king again said, 'Ascetic Narada! Such a roar, to appear in the world is very rare, what is spoken of is the Buddha World Honored One!'

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。那羅陀仙！彼阿羅呵、三藐三佛陀，今在何方？』

「時，那羅陀摩那婆仙即整衣服，偏袒右肩，合十指掌，向佛在方，示龍王言：『汝等龍王！若欲知者彼佛、如來、多陀阿伽度、阿羅呵、三藐三佛陀，今在某方。』

「時，伊羅缽龍王知佛處已，即整衣服，偏袒右肩，右膝著地，向佛所在，合十指掌，三稱此言：『南無世尊、多陀阿伽度、阿羅呵、三藐三佛陀(如是三說)。』

「時伊羅缽龍王白那羅陀童子仙言：『摩那婆仙！相隨共向彼世尊、多陀阿伽度、阿羅呵、三藐三佛陀所，禮拜供養。』時那羅陀報龍王言：『善哉龍王！我等共去。』

「時伊羅缽並及商佉二大龍王，自余無量諸龍眷屬，那羅陀仙摩那婆等，八萬四千諸眾生輩，欲向佛所。

「爾時，伊羅缽龍王作是思惟：『我今若以變化之身見於佛者，此我不善，我今宜以自許報身，往見世尊。』

「爾時，伊羅缽龍王至其龍宮，以自報形而欲見佛。從北天竺特叉尸羅城，向波羅㮈國，強有三百六十由旬，時彼龍王出欲見佛，其頭已至佛世尊所，而尾猶尚在自本宮。而彼龍頭，其狀猶如獨樹造般，其項猶如象鼻放水，耳目猶如憍薩羅國銅缽之器，口出光炎，猶如重云出於閃電，氣息作聲，如雲雷鳴，作伽荼伽荼聲。而彼八萬四千眾類，一切悉隨伊羅缽行。而伊羅缽遙見如來，極大端正光相非常，心生歡喜，乃至猶如虛空中星莊嚴顯赫，既睹見已，向于佛邊，生清凈心正信之心，踴躍歡喜，進向佛所。

「爾時，世尊既遙睹見伊羅缽龍漸漸而來，見已告言：『善來善來！伊羅缽龍王！經歷多時不曾相見，王今身體安隱以不？少病少惱，及諸親眷，並無疾耶？』

佛本行集經卷第三十八

隋天竺三藏阇那崛多譯那羅陀出家品

「爾時，伊羅缽龍王作如是念：『世尊已知我名字也。』復更重於如來世尊，增加歡喜，得清凈心，生愛敬心。時伊羅缽即隱本形，別更化作摩那婆身，近世尊前，頂禮佛足，卻住一面

『那羅陀仙！那位阿羅漢、正等正覺的佛陀，現在在哪裡？』 當時，那羅陀摩那婆仙人整理好衣服，袒露右肩，合起雙手，向佛所在的方向，告訴龍王們說：『各位龍王！如果想知道那位佛陀、如來、多陀阿伽度、阿羅漢、正等正覺的佛陀，現在在哪個地方。』 當時，伊羅缽龍王知道佛陀所在之處后，立即整理好衣服，袒露右肩，右膝跪地，向佛所在的方向，合起雙手，三次稱念：『頂禮世尊、多陀阿伽度、阿羅漢、正等正覺的佛陀（如此說了三遍）。』 當時，伊羅缽龍王對那羅陀童子仙人說：『摩那婆仙人！我們一起去拜見那位世尊、多陀阿伽度、阿羅漢、正等正覺的佛陀，禮拜供養。』當時，那羅陀回答龍王說：『很好，龍王！我們一起去。』 當時，伊羅缽以及商佉兩位大龍王，還有其餘無數的龍族眷屬，那羅陀仙人摩那婆等，八萬四千眾生，都想前往佛陀所在之處。 這時，伊羅缽龍王心想：『如果我用變化之身去見佛陀，那是不好的，我應該用我真實的報身，去拜見世尊。』 當時，伊羅缽龍王回到他的龍宮，以他真實的報身去見佛陀。從北天竺的特叉尸羅城到波羅㮈國，大約有三百六十由旬的距離，當時龍王出來想見佛陀，他的頭已經到了佛世尊所在的地方，而尾巴還在他自己的龍宮。他的龍頭，形狀就像一棵獨立的樹木，脖子像大象的鼻子在噴水，耳朵和眼睛像憍薩羅國的銅缽，口中發出光芒，像重重雲層中閃出的閃電，氣息發出聲音，像云雷轟鳴，發出伽荼伽荼的聲音。而那八萬四千眾生，都跟隨伊羅缽一起行動。伊羅缽遠遠地看見如來，極其端正，光相非常，心中生起歡喜，甚至像虛空中繁星那樣莊嚴顯赫，看到佛陀后，向佛陀走去，生起清凈心和正信之心，踴躍歡喜，走向佛陀所在之處。 當時，世尊遠遠地看見伊羅缽龍漸漸而來，看見后說道：『善來善來！伊羅缽龍王！很久沒有見面了，你現在身體安好嗎？少病少惱嗎？你的親眷們，都沒有疾病嗎？』 《佛本行集經》卷第三十八 隋天竺三藏阇那崛多譯《那羅陀出家品》 當時，伊羅缽龍王心想：『世尊已經知道我的名字了。』更加對如來世尊增加歡喜，得到清凈心，生起愛敬心。當時，伊羅缽立即隱藏自己的龍身，另外變化成摩那婆的身形，來到世尊面前，頂禮佛足，退到一旁站立。

'O Narada the sage! Where is that Arhat, the Samyaksambuddha, now?' Then, Narada the Manava sage adjusted his clothes, bared his right shoulder, joined his palms together, and facing the direction where the Buddha was, said to the dragon kings: 'You dragon kings! If you wish to know where that Buddha, the Tathagata, the Arhat, the Samyaksambuddha, is now.' Then, King Elapatra, knowing where the Buddha was, immediately adjusted his clothes, bared his right shoulder, knelt on his right knee, and facing the direction where the Buddha was, joined his palms together, and recited three times: 'Namo to the World Honored One, the Tathagata, the Arhat, the Samyaksambuddha (said this three times).' Then, King Elapatra said to Narada the young sage: 'Manava sage! Let us go together to see that World Honored One, the Tathagata, the Arhat, the Samyaksambuddha, to pay homage and make offerings.' Then, Narada replied to the dragon king: 'Excellent, dragon king! Let us go together.' Then, King Elapatra and King Shankha, the two great dragon kings, along with countless other dragon relatives, Narada the Manava sage, and eighty-four thousand beings, all wished to go to where the Buddha was. At this time, King Elapatra thought: 'If I were to see the Buddha in a transformed body, that would not be good. I should use my true reward body to go and see the World Honored One.' Then, King Elapatra returned to his dragon palace, and in his true reward body, he went to see the Buddha. From the city of Takshashila in North India to the country of Varanasi, there was a distance of about three hundred and sixty yojanas. When the dragon king came out to see the Buddha, his head had already reached the place where the World Honored Buddha was, while his tail was still in his own palace. His dragon head was shaped like a single tree, his neck was like an elephant's trunk spraying water, his ears and eyes were like the copper bowls of the Kosala country, his mouth emitted light like lightning from heavy clouds, his breath made a sound like thunder, making a 'gadha gadha' sound. And those eighty-four thousand beings all followed Elapatra. Elapatra saw the Tathagata from afar, extremely dignified, with an extraordinary radiance, and his heart filled with joy, even like the stars in the sky, magnificent and brilliant. Having seen the Buddha, he walked towards the Buddha, with a pure heart and a heart of true faith, joyfully advancing towards the place where the Buddha was. Then, the World Honored One, seeing Elapatra the dragon gradually approaching from afar, said: 'Welcome, welcome! King Elapatra! It has been a long time since we last met. Is your body well now? Are you free from illness and suffering? And are your relatives free from disease?' The Sutra of the Collection of the Buddha's Past Deeds, Volume 38 Translated by the Tripitaka Master Jnanagupta of Sui Dynasty, 'The Chapter of Narada's Renunciation' Then, King Elapatra thought: 'The World Honored One already knows my name.' He felt even more joy towards the Tathagata, the World Honored One, gained a pure heart, and developed a heart of love and respect. Then, Elapatra immediately hid his dragon form, transformed himself into the form of a Manava, approached the World Honored One, bowed at the Buddha's feet, and stood to one side.

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。住一面已，即更親誦彼二偈文，而重問佛：

「爾時，世尊復還以偈答龍王言：

無染而有染，　　是故名為癡，

「爾時，伊羅缽龍王，復更以偈重白佛言：

「『受持何戒行何行，　　復更作於何業因， 能於人天受勝身，　　熏修最上無邊利？』

「爾時，世尊即還以偈答龍王言：

「『供養老人勿毀他，　　欲見尊長鬚時節， 常愛善行及法語，　　數聽正真利益談。 樂法深念正菩提，　　智慧分別思惟義， 實言精苦修梵行，　　於他常行佈施檀。 質直詳審意勤劬，　　笑哭語言皆避惡， 諂曲慠慢悉遠離，　　勿共他人作怨仇。 善言在於正念中，　　若聞若知定心意， 若人常有放逸行，　　彼輩無聞無正思。 若能行於聖道因，　　是名依行凈口業， 彼等忍辱正思念，　　在於多聞廣智中。』

「爾時，世尊說此偈已，其那羅陀摩那婆仙，即離欲法。爾時，伊羅缽龍見佛聞法，瞻仰尊顏，悲喜相交，淚下如雨。爾時，世尊告伊羅缽大龍王言：『汝大龍王！何故忽然，瞻看我面，笑而復悲，如是淚下？』作是語已，伊羅缽龍即白佛言：『如來世尊！我念往昔，有佛出世，名曰迦葉多陀阿伽度、阿羅訶、三藐三佛陀，我時于彼佛法之中，修行梵行，為出家人。

「『世尊！我于彼時見有一草，名曰伊羅，我時以手斫彼草，取執捉將詣迦葉佛所，到佛所已，白彼佛言：「世尊！若有比丘，斫於此草，得何果報？」時彼世尊，即報我言：「汝比丘知！若人故心斫斷此草，彼人當墮牢固地獄。」

「『世尊！我于爾時，于彼迦葉多陀阿伽度、阿羅呵、三藐三佛陀邊聞於此語，心中不信，不生希有奇特之想。以我不取彼佛語故，不受于彼如來教誨，又自思惟：「但我斫此伊羅之草，有何果報？」心作是念。

「『世尊！而我當時既造于彼波夜提罪，而不信有波夜提報，復不能捨此之邪見，命終已后，遂即生於長壽龍中，是故彼時為我立名，名伊羅缽伊羅缽也。而我爾時，還於彼處迦葉佛邊，問彼佛言：「大聖世尊！我於何時，當得脫此惡龍之形？何時當得復於人身？」作是語已，默然而住

住了一會兒，他再次親口誦讀那兩句偈文，並再次問佛： 『那時，世尊又用偈語回答龍王說： 『無染卻有染，因此稱為癡。』 『那時，伊羅缽龍王，又用偈語再次稟告佛說： 『受持什麼戒律，修行什麼行為，又做什麼樣的業因， 才能在人天中獲得殊勝的身體，熏修最上無邊的利益？』 『那時，世尊就用偈語回答龍王說： 『供養老人不要譭謗他人，想要拜見尊長要選擇時機， 常常喜愛善行和佛法，經常聽聞真正有益的談論。 樂於佛法，深念正菩提，用智慧分別思考義理， 說實話，精進刻苦地修行梵行，對他人常常行佈施。 正直詳審，意念勤勉，笑、哭、說話都要避開惡行， 諂媚、傲慢都要遠離，不要與他人結怨仇。 善言要保持正念，聽到或知道的要堅定心意， 如果有人常常放縱自己，他們就聽不到也無法正確思考。 如果能修行聖道之因，這就叫做依行清凈口業， 他們能忍辱，正念思考，在於多聞廣智之中。』 『那時，世尊說完這偈語后，那羅陀摩那婆仙人，就離開了慾望之法。那時，伊羅缽龍見到佛，聽聞佛法，瞻仰佛的尊容，悲喜交加，淚如雨下。那時，世尊告訴伊羅缽大龍王說：『你大龍王！為什麼忽然看著我的臉，又笑又悲，這樣流淚？』說完這話，伊羅缽龍就對佛說：『如來世尊！我回憶往昔，有佛出世，名叫迦葉多陀阿伽度、阿羅訶、三藐三佛陀，我那時在那佛的佛法中，修行梵行，做為出家人。 『世尊！我那時見到一種草，名叫伊羅，我當時用手砍斷那草，拿在手中帶到迦葉佛那裡，到了佛那裡后，稟告那佛說：「世尊！如果有比丘，砍斷這草，會得到什麼果報？」那時世尊，就告訴我：「你比丘要知道！如果有人故意砍斷這草，那人會墮入牢固地獄。」 『世尊！我當時，在迦葉多陀阿伽度、阿羅訶、三藐三佛陀那裡聽到這話，心中不相信，不產生稀有奇特的想法。因為我不接受那佛的話，不接受如來的教誨，又自己思量：「我只是砍了這伊羅的草，會有什麼果報？」心中這樣想。 『世尊！而我當時既然造了那波夜提罪，卻不相信有波夜提的果報，又不能捨棄這邪見，命終之後，就生在了長壽龍中，所以那時為我取名，名叫伊羅缽伊羅缽。而我那時，還在迦葉佛那裡，問那佛說：「大聖世尊！我什麼時候，才能脫離這惡龍的形體？什麼時候才能恢復人身？」說完這話，就默默地住了。』

After dwelling for a while, he again recited those two verses aloud and asked the Buddha again: 'At that time, the World Honored One again answered the Dragon King with a verse: 'Without defilement, yet with defilement, therefore it is called ignorance.' 'At that time, the Dragon King Iravata, again reported to the Buddha with a verse: 'What precepts should one uphold, what practices should one cultivate, and what karmic causes should one create, To obtain a superior body in the realms of humans and gods, and cultivate the most supreme and boundless benefits?' 'At that time, the World Honored One then answered the Dragon King with a verse: 'Make offerings to the elderly, do not slander others, if you wish to see the venerable, choose the right time, Always love good deeds and the Dharma, frequently listen to true and beneficial discussions. Delight in the Dharma, deeply contemplate Bodhi, use wisdom to discern the meaning, Speak truthfully, diligently and earnestly cultivate pure conduct, and always practice giving to others. Be upright and thoughtful, be diligent in your intentions, avoid evil in laughter, tears, and speech, Keep away from flattery and arrogance, do not make enemies with others. Keep good words in right mindfulness, when you hear or know something, be firm in your intention, If people are always indulging themselves, they will not hear or think correctly. If one can cultivate the causes of the holy path, this is called practicing pure speech, They can endure, think with right mindfulness, and be among the learned and wise.' 'At that time, after the World Honored One spoke this verse, the ascetic Narada Manava, left the law of desire. At that time, the Dragon Iravata saw the Buddha, heard the Dharma, gazed upon the Buddha's venerable face, and was filled with both sorrow and joy, with tears falling like rain. At that time, the World Honored One said to the great Dragon King Iravata: 'You great Dragon King! Why do you suddenly look at my face, both laughing and weeping, with tears falling like this?' After saying this, the Dragon Iravata said to the Buddha: 'Tathagata World Honored One! I recall in the past, there was a Buddha who appeared in the world, named Kasyapa Tathagata, Arhat, Samyaksambuddha, and at that time, in that Buddha's Dharma, I cultivated pure conduct, as a renunciate. 'World Honored One! At that time, I saw a kind of grass, named Ira, and I then cut that grass with my hand, took it in my hand and brought it to the Buddha Kasyapa, and after arriving at the Buddha's place, I reported to that Buddha, saying: "World Honored One! If there is a Bhikkhu, who cuts this grass, what will be the result?" At that time, that World Honored One, then told me: "You Bhikkhu should know! If a person intentionally cuts this grass, that person will fall into a firm hell." 'World Honored One! At that time, when I heard these words from Kasyapa Tathagata, Arhat, Samyaksambuddha, I did not believe them in my heart, and did not have any rare or extraordinary thoughts. Because I did not accept that Buddha's words, and did not accept the Tathagata's teachings, and also thought to myself: "I only cut this Ira grass, what result will there be?" I thought like this in my heart. 'World Honored One! And at that time, since I had committed that Payattika sin, but did not believe in the result of Payattika, and also could not abandon this wrong view, after my life ended, I was then born into a long-lived dragon, and therefore at that time, I was given the name, Iravata Iravata. And at that time, I was still at the place of the Buddha Kasyapa, and asked that Buddha, saying: "Great Holy World Honored One! When will I be able to escape this evil dragon form? When will I be able to regain a human body?" After saying this, I remained silent.'

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。

「『爾時，彼佛迦葉如來、多陀阿伽度、阿羅訶、三藐三佛陀，即告我言：「汝大龍王！今應當知！過若干年若干百年若干千年，過若干百千萬億年後，當有佛出興於世，彼佛號為釋迦牟尼多陀阿伽度、阿羅呵、三藐三佛陀，彼釋迦佛，當記汝得復於人身。」

「『世尊！我于彼時作如是念：「我今以于迦葉佛邊所說法戒違偝不信，受此龍身，以微善緣，今值世尊，還不持戒。」世尊！我見如此自罪過故，呵責自身，泣淚啼哭，如雨滿面；見世尊喜，所以微笑，為是因緣。我如是念：「希有希有！未曾有事，如是之法，諸佛世尊，乃能如是，無有二言。」如彼迦葉如來世尊授於我記：「汝大龍王！過若干年乃至億年，於後當有如來出世。」如彼佛言，無有異也。世尊！我以是緣，今復問佛世尊，我何時得脫此龍身？更何時得復於人身？』

「爾時，世尊告伊羅缽大龍王言：『汝大龍王！從今已去，過若干年，乃至如前若干億年，於後當有佛出於世，名曰彌勒、多陀阿伽度、阿羅呵、三藐三佛陀，汝于彼時，當得人身。時彼世尊，度汝出家，修行梵行，得盡諸苦。』

「爾時，世尊為伊羅缽，更復說法，令其歡喜，勸示教言：『來汝龍王！歸依佛、歸依法、歸依僧，受持五戒，而汝當得長夜利益，大得安樂。』伊羅缽龍既從佛聞如是語已，即白佛言：『如世尊教，我今歸依佛法僧寶，受持五戒。』

「爾時，世尊重更教誨伊羅缽言：『汝大龍王！今應知時。』時伊羅缽語那羅陀摩那婆言：『來摩那婆！仁須幾多金銀珍寶隨意所須，從我索之，我當與仁。而此龍女，仁無所用。所以者何此之龍女口一出氣，能令世人作于灰土。』時那羅陀報龍王言：『汝大龍王！我亦不用金銀珍寶，亦復不用龍王之女。何以故？我今佛邊聞諸偈已，即于諸欲生厭離想。』爾時，伊羅缽龍王頂禮佛足，繞佛三匝，辭佛而還。

「爾時，世尊告彼八萬四千眾等，其那羅陀最為上首，次第為說，所謂教行佈施持戒，得上生天，又說欲中多諸過患，令生厭離，證於漏盡，又教出家讚歎功德，助成解脫。而世尊知彼諸大眾，那羅陀等最為上首，各各皆生歡喜之心，生踴躍心，生柔軟心，得無礙心。

「爾時，世尊所有教法，令他歡喜真正要趣，謂四聖諦，苦集滅道

現代漢語譯本 『那時，迦葉如來、多陀阿伽度、阿羅訶、三藐三佛陀，就告訴我：『你這大龍王！現在應當知道！過若干年、若干百年、若干千年，過若干百千萬億年後，當有佛出世，那佛號為釋迦牟尼多陀阿伽度、阿羅訶、三藐三佛陀，那釋迦佛，會記說你將能再次獲得人身。』 『世尊！我那時這樣想：『我因為在迦葉佛那裡所說的法戒上違背不信，才受此龍身，因為微小的善緣，現在遇到世尊，卻還不持戒。』世尊！我看到自己這樣的罪過，呵責自己，哭得淚流滿面，像下雨一樣；看到世尊歡喜，所以微笑，就是因為這個緣故。我這樣想：『稀有啊稀有！從未有過的事，這樣的法，諸佛世尊，才能做到這樣，沒有二話。』就像迦葉如來世尊給我授記：『你這大龍王！過若干年乃至億年，之後當有如來出世。』就像那佛所說，沒有不同。世尊！我因為這個緣故，現在又問佛世尊，我什麼時候才能脫離這龍身？又什麼時候才能再次獲得人身？』 『那時，世尊告訴伊羅缽大龍王：『你這大龍王！從現在開始，過若干年，乃至像前面所說的若干億年，之後當有佛出世，名叫彌勒、多陀阿伽度、阿羅訶、三藐三佛陀，你那時，將能獲得人身。那時那位世尊，會度你出家，修行梵行，得以消除一切痛苦。』 『那時，世尊為伊羅缽，再次說法，讓他歡喜，勸導教誨：『來吧，龍王！歸依佛、歸依法、歸依僧，受持五戒，你將能得到長久的利益，得到極大的安樂。』伊羅缽龍聽了佛這樣的話后，就對佛說：『如世尊所教，我現在歸依佛法僧三寶，受持五戒。』 『那時，世尊再次教誨伊羅缽：『你這大龍王！現在應當知道時機。』這時伊羅缽對那羅陀摩那婆說：『來吧，摩那婆！你需要多少金銀珍寶，隨意索取，我都會給你。而這個龍女，你沒什麼用。為什麼呢？因為這個龍女口中一出氣，就能讓世人化為灰土。』這時那羅陀回答龍王說：『你這大龍王！我也不用金銀珍寶，也不用龍王的女兒。為什麼呢？因為我現在在佛那裡聽了偈語后，就對各種慾望產生了厭離的想法。』那時，伊羅缽龍王頂禮佛足，繞佛三圈，告辭佛而離開。 『那時，世尊告訴那八萬四千大眾，其中那羅陀是首領，依次為他們說法，講說佈施持戒，可以升到天上，又說慾望中有很多過患，使他們產生厭離，證得漏盡，又教導他們出家，讚歎出家的功德，幫助他們成就解脫。而世尊知道那些大眾，那羅陀等是首領，他們各自都生起了歡喜之心，生起了踴躍之心，生起了柔軟之心，得到了無礙之心。 『那時，世尊所說的教法，使他們歡喜，真正重要的要點，就是四聖諦，苦、集、滅、道。

English version 'At that time, the Buddha Kasyapa, the Tathagata, Arhat, Samyaksambuddha, then said to me: 『You, great Dragon King! Now you should know! After so many years, so many hundreds of years, so many thousands of years, after so many hundreds of millions of billions of years, there will be a Buddha appearing in the world, that Buddha will be named Sakyamuni Tathagata, Arhat, Samyaksambuddha, and that Sakyamuni Buddha will record that you will be able to regain a human body.』 'World Honored One! At that time, I thought: 『Because I violated and disbelieved the precepts spoken by the Buddha Kasyapa, I received this dragon body. Because of a small good cause, I now encounter the World Honored One, yet I still do not uphold the precepts.』 World Honored One! Seeing my own faults, I scolded myself, weeping with tears streaming down my face like rain; seeing the World Honored One happy, I smiled, and that was the reason. I thought: 『Rare, rare! Such a thing has never happened before. Such a Dharma, only the Buddhas, the World Honored Ones, can do this, without any second thought.』 Just as the World Honored One Kasyapa gave me a prediction: 『You, great Dragon King! After so many years, even billions of years, later there will be a Tathagata appearing in the world.』 Just as that Buddha said, there is no difference. World Honored One! Because of this reason, I now ask the Buddha, the World Honored One, when will I be able to escape this dragon body? And when will I be able to regain a human body?』 'At that time, the World Honored One told the great Dragon King Elapatra: 『You, great Dragon King! From now on, after so many years, even as many billions of years as mentioned before, later there will be a Buddha appearing in the world, named Maitreya, Tathagata, Arhat, Samyaksambuddha. At that time, you will be able to obtain a human body. At that time, that World Honored One will ordain you, practice pure conduct, and be able to eliminate all suffering.』 'At that time, the World Honored One, for Elapatra, spoke the Dharma again, making him happy, and advised and taught him: 『Come, Dragon King! Take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha, uphold the five precepts, and you will be able to obtain long-lasting benefits and great peace.』 After the dragon Elapatra heard these words from the Buddha, he said to the Buddha: 『As the World Honored One has taught, I now take refuge in the Buddha, Dharma, and Sangha, and uphold the five precepts.』 'At that time, the World Honored One again taught Elapatra: 『You, great Dragon King! Now you should know the time.』 Then Elapatra said to Narada Manava: 『Come, Manava! How much gold, silver, and treasures do you need? Ask for whatever you want, and I will give it to you. But this dragon girl is of no use to you. Why? Because when this dragon girl breathes out, she can turn people into dust.』 Then Narada replied to the Dragon King: 『You, great Dragon King! I do not need gold, silver, or treasures, nor do I need the Dragon King』s daughter. Why? Because after hearing the verses from the Buddha, I have developed a sense of aversion to all desires.』 At that time, the Dragon King Elapatra bowed at the Buddha』s feet, circumambulated the Buddha three times, and took his leave. 'At that time, the World Honored One told the eighty-four thousand people, with Narada as their leader, and spoke to them in order, explaining that giving and upholding precepts can lead to rebirth in heaven, and also spoke of the many faults of desires, causing them to develop aversion, attain the end of outflows, and also taught them about leaving home, praising the merits of leaving home, and helping them achieve liberation. And the World Honored One knew that those people, with Narada as their leader, each had developed a joyful heart, a leaping heart, a gentle heart, and had obtained an unobstructed heart. 'At that time, the teachings of the World Honored One, which made them happy, the truly important points, were the Four Noble Truths: suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering.'

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。世尊既將此四聖諦，種種方便，解說顯示，教誨建立，分別宣揚，教行學習，如是生苦，如是苦集，如是苦滅，如是得道。世尊以此四種聖諦種種因緣，顯示宣說，乃至教行。而彼眾等，即于其坐，離諸塵垢，盡煩惱界，于諸法中，得凈智眼。所有集法，皆悉除滅，如實知見。譬如凈衣，無有垢膩，無有黑毛，隨欲染時，而受諸色。如是如是，彼諸大眾那羅陀等，于彼坐處，遠離煩惱，悉盡諸集，證知諸法，建立無畏，度諸疑網，不隨他語，知世尊教，即並歸依佛法僧寶，受持五戒。是時彼眾八萬四千，從坐而起，頂禮佛足，圍繞三匝，辭還本處。爾時童子那羅陀仙，已見諸法，已得諸法，已證諸法，已入諸法，度諸所疑，度諸所惑，無復疑網，已得無畏，不隨他語，已知世尊法教微密，即從坐起，頂禮佛足，而白佛言：『唯愿世尊！與我出家及具足戒。』

「爾時，佛告彼童子言：『善來比丘！入我法中，行於梵行，正盡諸苦，令到其邊。』時彼長老，便成出家，戒行具足。是時長老那羅陀比丘，既出家已，具戒成就，未經幾時，獨行獨坐，舍于眾鬧，謹慎身口，不曾放逸，精勤勇猛，無懈怠故。不久之間，其善男子，所為出家無上梵行，進于彼岸，現見諸法，自證諸通，證已自知，自見自覺，而口唱言：『生死已盡，梵行已立，所作已辦，更不受後有，如是了知。』而彼長老即成羅漢，心善解脫，慧善解脫。而那羅陀長老比丘，既得羅漢無著之果，空閑獨處，作如是念：『我今可詣佛世尊所，以偈問佛。』爾時，長老那羅陀比丘，于晨朝時，從房而出，往詣佛所，到佛所已，頂禮佛足，卻坐一面，坐一面已，時那羅陀即便以偈，問佛義言：

「『我今方驗昔私陀，　　諦瞭如語莫不實， 今復得聞世尊教，　　渡到諸法彼岸邊。 既已舍家能出家，　　復持乞食存活命， 行於此行得何報？　　我今咨問佛世尊。』

「爾時，世尊即還以偈報彼長老那羅陀言：

「『汝問行行果報者，　　此事無常難驗知， 我今為汝分別宣，　　宜發精進令牢固。 凡有行者入聚落，　　讚歎毀辱平等心， 其有亂意處須防，　　當取寂定無上果

現代漢語譯本：世尊已經用種種方便，解說、顯示、教誨、建立、分別宣揚這四聖諦，教導修行學習，說明什麼是生苦，什麼是苦集，什麼是苦滅，什麼是得道。世尊用這四種聖諦的種種因緣，顯示宣說，乃至教導修行。而那些聽眾，就在他們坐的地方，遠離了塵垢，斷盡了煩惱的界限，在諸法中，得到了清凈的智慧之眼。所有集聚的法，都全部被消除，如實地知見。譬如干凈的衣服，沒有污垢油膩，沒有黑色的毛髮，想要染色的時候，就能接受各種顏色。像這樣，像這樣，那些大眾，那羅陀等人，在他們坐的地方，遠離了煩惱，全部斷盡了集聚，證知了諸法，建立了無畏，度過了各種疑惑的網，不再隨從他人的言語，知道了世尊的教誨，就都歸依了佛法僧三寶，受持了五戒。當時，那裡的八萬四千人，從座位上站起來，頂禮佛足，圍繞佛三圈，告辭返回自己的住處。那時，童子那羅陀仙人，已經見到了諸法，已經得到了諸法，已經證悟了諸法，已經進入了諸法，度過了各種疑惑，度過了各種迷惑，不再有疑惑的網，已經得到了無畏，不再隨從他人的言語，已經知道了世尊的法教的精微奧秘，就從座位上站起來，頂禮佛足，對佛說：『唯愿世尊！允許我出家並受具足戒。』 當時，佛對那個童子說：『善來比丘！進入我的法中，修行梵行，真正地斷盡各種痛苦，到達彼岸。』當時，那位長老，就成了出家人，戒行圓滿。當時，長老那羅陀比丘，既然已經出家，具足了戒律，沒過多久，就獨自修行，捨棄了喧鬧，謹慎自己的身口意，不曾放逸，精勤勇猛，沒有懈怠。不久之後，這位善男子，爲了出家所追求的無上梵行，到達了彼岸，親眼見到了諸法，自己證得了神通，證得之後自己知道，自己見到自己覺悟，並且口中唱言：『生死已經斷盡，梵行已經建立，所作已經辦完，不再受後有，像這樣了知。』而那位長老就成了阿羅漢，心得到了善解脫，智慧得到了善解脫。而那羅陀長老比丘，既然得到了阿羅漢無著的果位，空閑獨處，這樣想：『我現在可以去佛世尊那裡，用偈語問佛。』當時，長老那羅陀比丘，在早晨的時候，從房間出來，前往佛所在的地方，到了佛那裡，頂禮佛足，退到一邊坐下，坐下之後，那羅陀就用偈語，問佛的義理說： 『我現在才驗證了以前的私陀，真實地瞭解瞭如語，沒有不真實的，現在又聽到了世尊的教誨，渡到了諸法的彼岸。既然已經捨棄了家庭能夠出家，又拿著乞食來維持生命，修行這種行為能得到什麼報應？我現在請教佛世尊。』 當時，世尊就用偈語回答那位長老那羅陀說： 『你問修行行為的果報，這件事無常難以驗證知道，我現在為你分別宣說，應該發起精進讓它牢固。凡是修行的人進入村落，對於讚歎和毀辱都能保持平等心，對於那些擾亂心意的地方需要防備，應當取得寂靜的無上果位。』

English version: The World Honored One, having explained, revealed, taught, established, separately proclaimed these Four Noble Truths with various skillful means, instructed in practice and learning, explaining what is the suffering of birth, what is the accumulation of suffering, what is the cessation of suffering, and what is the path to liberation. The World Honored One, using various causes and conditions of these Four Noble Truths, revealed and proclaimed, even to the point of instructing in practice. And those assemblies, right where they were sitting, were separated from defilements, exhausted the boundaries of afflictions, and within all dharmas, obtained the pure eye of wisdom. All accumulated dharmas were completely eliminated, and they truly knew and saw. It was like a clean garment, without dirt or grease, without black hairs, when one wished to dye it, it would receive all colors. Just like that, just like that, those great assemblies, Narada and others, in their sitting places, were separated from afflictions, completely exhausted all accumulations, realized all dharmas, established fearlessness, crossed over all nets of doubt, no longer followed the words of others, knew the teachings of the World Honored One, and all took refuge in the Buddha, Dharma, and Sangha, and received the five precepts. At that time, eighty-four thousand people from that assembly rose from their seats, bowed at the feet of the Buddha, circled him three times, and took their leave to return to their own places. At that time, the boy Narada the Immortal, had already seen all dharmas, had already obtained all dharmas, had already realized all dharmas, had already entered all dharmas, had crossed over all doubts, had crossed over all confusions, no longer had nets of doubt, had already obtained fearlessness, no longer followed the words of others, had already known the subtle and secret teachings of the World Honored One, and so rose from his seat, bowed at the feet of the Buddha, and said to the Buddha: 'May the World Honored One! Grant me ordination and the full precepts.' At that time, the Buddha said to that boy: 'Welcome, Bhikkhu! Enter into my Dharma, practice the Brahma-faring, truly exhaust all sufferings, and reach the other shore.' At that time, that elder, became an ordained monk, his precepts and conduct were complete. At that time, the elder Bhikkhu Narada, having been ordained, and having completed the precepts, not long after, practiced alone, abandoned the noise and clamor, was careful in his body, speech, and mind, never negligent, diligent and courageous, without laziness. Before long, that good man, for the sake of the unsurpassed Brahma-faring for which he had left home, reached the other shore, directly saw all dharmas, personally realized the supernormal powers, having realized them, he knew it himself, saw it himself, and was aware himself, and proclaimed with his mouth: 'Birth and death are exhausted, the Brahma-faring is established, what needed to be done is done, no longer will there be future existence, thus I know.' And that elder became an Arhat, his mind was well liberated, his wisdom was well liberated. And the elder Bhikkhu Narada, having obtained the fruit of Arhatship without attachment, in a quiet and solitary place, thought thus: 'Now I can go to the World Honored One, the Buddha, and ask the Buddha with verses.' At that time, the elder Bhikkhu Narada, in the morning, came out of his room, went to where the Buddha was, having arrived at the Buddha's place, bowed at the Buddha's feet, and sat down to one side, having sat down to one side, Narada then used verses to ask the Buddha about the meaning, saying: 'Now I verify the former Sitha, truly understand the true words, there is nothing untrue, now I have heard the teachings of the World Honored One, and have crossed to the other shore of all dharmas. Since I have abandoned my home and am able to leave home, and again hold to begging for food to sustain my life, what reward can be obtained by practicing this conduct? Now I ask the World Honored One, the Buddha.' At that time, the World Honored One then replied to that elder Narada with verses, saying: 'You ask about the reward of practicing conduct, this matter is impermanent and difficult to verify and know, now I will explain it to you separately, you should generate diligence and make it firm. Whenever a practitioner enters a village, he should maintain an equal mind towards praise and insult, he should guard against those places that disturb the mind, and should obtain the supreme fruit of tranquility.'

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。 行人常觀叫喚響，　　猶如猛火熾炎然， 見於婦人端正容，　　應須舍離勿生染， 以不染于諸欲法，　　彼此各無相染因， 無染即無斗競緣。　　世間所有眾類輩， 我身彼身無有異，　　我命彼命等共同， 如是審諦思惟觀，　　嗔時勿殺勿相害， 應舍貪等我慢事。　　一切凡夫染著身， 諸有眼者能離怨，　　如食毒藥平等死。 若入聚落乞飯食，　　莫觀諸事散亂心， 諸貪染處若舍捐，　　以無著故當解脫。 夜獨坐時莫念請，　　遠離聚落亦勿思， 但至天曉欲乞時，　　正念正思入聚落， 到聚落中默然住，　　次第歷家乞食行。 游于聚落莫忽嗤，　　向他語言勿粗獷， 手執缽盂行乞食，　　雖有才辯但默然， 設得少食心莫嫌，　　有施飯人勿毀罵， 所得之處最為善，　　若不得處莫生瞋， 於二邊生平等心。　　至於樹下隨意食， 食訖已后還林內，　　住于樹下結跏趺， 在於鋪上如仙人，　　身心及口皆𣫍攝， 恐怖皆舍勵心意，　　餘事莫想唯念林。 在於樹下當善觀，　　以舌拄腭漸出息， 自余諸根悉調伏，　　心意不得著諸緣， 境界悉遣心莫存，　　穢濁之處並須舍， 清凈真心行梵行。　　善語處所精勤求， 博聞多智須稟承，　　其有寂靜離欲者， 若如是人應親近，　　至於彼邊心信從， 信已恭敬如世尊。　　勿說他家是非事， 莫毀他人自讚嘆，　　語言不得大高聲， 猶如猛火遠處聞。　　如是思惟斷諸惑， 是名比丘出家法，　　作不作事悉離身， 若能平等觸處安，　　聖人行行應如是。 當知業如車輪轉，　　對一人說聖法時， 一人思惟即證知，　　調伏諸根獨處坐， 調伏諸根心成就，　　於後名聞遍十方。 此行唯在空閑林，　　或坐山間及樹下， 或在河岸池泉側，　　如是處所坐思惟。 闕少智慧恒睡眠，　　滿足寂定常覺悟， 如泉如池如大海，　　寂定之者亦復然。 愚癡人如半瓶泔，　　智慧者猶滿池水， 智人雖復多言語，　　言語雖多不失時。 或有才辯語言多，　　復有少言而審諦， 如是少言亦名智，　　是則名為仙聖人， 是名真實中道行，　　是名寂靜得解脫。』

「爾時世尊說此偈已，其那羅陀，心意開解，歡喜踴躍

現代漢語譯本 行人常常聽到叫喊的聲音，就像猛烈的火焰燃燒一樣。 看到端莊美麗的婦人，應當捨棄，不要產生愛染之心。 因為不被各種慾望所污染，彼此之間就沒有互相染污的原因。 沒有染污，就沒有爭鬥的緣由。 世間所有眾生，我的身體和他們的身體沒有不同，我的生命和他們的生命是相同的。 像這樣仔細地思考觀察，發怒時不要殺害或傷害他人。 應當捨棄貪婪等我慢的行為。 一切凡夫都執著于身體，有眼睛的人能夠遠離怨恨，就像吃毒藥一樣平等地死去。 如果進入村落乞討食物，不要觀察各種事物而使心散亂。 如果捨棄各種貪染之處，因為沒有執著，就能夠解脫。 夜晚獨自坐著時，不要想念請求，遠離村落也不要思念。 只是等到天亮要乞討時，以正念正思進入村落。 到達村落後默默地住下，依次到各家乞討食物。 在村落中行走不要輕慢嘲笑，對他人說話不要粗暴。 手持缽盂乞討食物，即使有才能辯論也要保持沉默。 即使得到少量的食物也不要嫌棄，有施捨食物的人不要譭謗謾罵。 得到食物的地方是最好的，如果得不到食物也不要生氣。 對這兩種情況都生起平等心。 在樹下隨意吃完食物后，回到樹林里。 住在樹下結跏趺坐，在鋪好的坐具上像仙人一樣。 身心和口都要攝持，捨棄一切恐懼，努力精進。 不要想其他的事情，只想著樹林。 在樹下應當好好觀察，用舌頭抵住上顎，慢慢地呼出氣息。 自己其他的感官都要調伏，心意不要執著于各種外緣。 各種境界都要捨棄，心中不要留存，污穢的地方都要捨棄。 以清凈的真心修行梵行。 在善語的地方精勤求法，博學多聞的人應當稟承教誨。 如果有寂靜離欲的人，應當親近這樣的人。 對他們生起信心，恭敬他們如同世尊。 不要說別人家的壞話，不要譭謗他人而讚歎自己。 說話的聲音不要太大，就像遠處聽到的猛火燃燒的聲音一樣。 像這樣思考，斷除各種迷惑，這就是比丘出家修行的法則。 做或不做的事情都要遠離身體，如果能夠平等地對待一切，聖人的行為就應當是這樣。 應當知道業力就像車輪一樣運轉，對一個人說聖法時，一個人思考就能證悟。 調伏各種感官，獨自坐著，調伏各種感官，心就能成就，之後名聲就會傳遍十方。 這種修行只在空閑的樹林里，或者坐在山間和樹下，或者在河岸池塘邊，在這些地方坐著思考。 缺少智慧的人常常睡眠，滿足於寂靜禪定的人常常覺悟。 就像泉水、池塘、大海一樣，寂靜禪定的人也是這樣。 愚癡的人就像半瓶渾濁的泔水，有智慧的人就像充滿水的池塘。 有智慧的人即使說很多話，也不會失去時機。 有的人有才能辯論，說很多話，有的人少說話但很審慎。 像這樣少說話的人也稱為有智慧，這就是仙人和聖人。 這就是真實的中道修行，這就是寂靜解脫之道。 當時世尊說完這些偈頌后，那羅陀心意開解，歡喜踴躍。

English version People often hear the sound of shouting, like a fierce fire burning. When you see a woman with a dignified and beautiful appearance, you should abandon it and not give rise to feelings of love and attachment. Because you are not contaminated by various desires, there is no cause for mutual contamination between each other. Without contamination, there is no reason for conflict. All beings in the world, my body is no different from their bodies, my life is the same as their lives. Thinking and observing carefully in this way, do not kill or harm others when angry. You should abandon greed and other arrogant behaviors. All ordinary people are attached to the body, those who have eyes can stay away from resentment, just like dying equally from eating poison. If you enter a village to beg for food, do not observe various things and let your mind be distracted. If you abandon all places of greed and attachment, you can be liberated because there is no attachment. When sitting alone at night, do not think about requests, and do not think about leaving the village. Just wait until dawn when you want to beg, enter the village with right mindfulness and right thought. After arriving in the village, stay silently, and go to each house in turn to beg for food. When walking in the village, do not be disrespectful or mocking, and do not speak rudely to others. Hold the bowl in your hand to beg for food, even if you have the ability to debate, you should remain silent. Even if you get a small amount of food, do not dislike it, and do not slander or scold those who give food. The place where you get food is the best, and if you do not get food, do not be angry. Develop an equal mind towards both situations. After eating at will under the tree, return to the forest. Live under the tree in a lotus position, like a sage on a prepared seat. The body, mind, and mouth must be restrained, abandon all fears, and strive diligently. Do not think about other things, only think about the forest. Under the tree, you should observe carefully, press your tongue against the palate, and slowly exhale. All your other senses must be subdued, and your mind must not be attached to external conditions. All states of mind must be abandoned, and nothing should be kept in the mind, and all impure places must be abandoned. Practice pure conduct with a pure heart. Diligently seek the Dharma in places where good words are spoken, and those who are learned and knowledgeable should receive teachings. If there are people who are quiet and free from desire, you should be close to such people. Develop faith in them, and respect them as if they were the World Honored One. Do not speak ill of other people's families, do not slander others and praise yourself. Do not speak too loudly, like the sound of a fierce fire heard from afar. Think in this way, and cut off all delusions, this is the rule of practice for a monk who has left home. Things that are done or not done must be kept away from the body, and if you can treat everything equally, the actions of a sage should be like this. You should know that karma is like a wheel turning, when you speak the holy Dharma to one person, that person can realize it through contemplation. Subdue all the senses, sit alone, subdue all the senses, and the mind can be accomplished, and then the reputation will spread in all directions. This practice is only in the empty forest, or sitting in the mountains and under the trees, or on the banks of rivers and ponds, and sitting and thinking in these places. Those who lack wisdom often sleep, and those who are satisfied with quiet meditation are often awake. Just like springs, ponds, and the sea, those who are in quiet meditation are also like this. Foolish people are like half a bottle of muddy swill, and wise people are like a pond full of water. Wise people, even if they speak a lot, will not miss the opportunity. Some people have the ability to debate and speak a lot, and some people speak less but are very careful. Those who speak less like this are also called wise, and these are the sages and saints. This is the true middle way of practice, this is the path of quiet liberation. At that time, after the World Honored One spoke these verses, Narada's mind was opened, and he was joyful and excited.

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「（又有師言：『而此長老那羅陀者，其本種族姓迦旃延，以本姓故，眾人稱言大迦旃延。』又復長老大迦旃延，佛曾記言：『汝等比丘！今應當知！我此聲聞大眾之中，捷利取義，聞有廣說，而其聰敏，悉能領悟，或少聽受，而能為他廣分別說，最第一者，所謂即此大迦旃延比丘是也。』）」

爾時，彼等諸比丘輩聞是語已，生希有心，各相謂言：「今此尊者大迦旃延，甚為希有！」心生疑惑，「更無有人能決我疑，解了一切諸經義者，唯佛世尊！」即往佛所，到佛所已，共白佛言：「善哉！世尊！今此長老大迦旃延，往昔曾種何等善根，而今來詣佛世尊所，即得出家，受具足戒，證羅漢果。世尊復記：『聲聞眾中捷疾利智，略說廣解，廣言能略，最第一者，所謂即此大迦旃延比丘是也。』我等愿聞。」

爾時，佛告諸比丘言：「汝諸比丘！至心諦聽。我念往昔，此賢劫中，眾生壽命二萬歲時。有一如來，出現於世，名曰迦葉多陀阿伽度、阿羅呵、三藐三佛陀。爾時，彼佛迦葉如來轉法輪已，豎法幢竟，昔誓願滿，具自在利，辦大丈夫一切作事，開化所化，度諸眾生蓮花眾等八千億類，令生天上。是時彼佛入涅槃后，並及建立解脫法門，悉皆在此波羅㮈城鹿野苑中諸仙居處，說法而住。

「爾時，彼處波羅㮈城，有一信行善優婆塞，受持五戒。彼優婆塞，善解五明，分別世論，能解其義。彼優婆塞至鹿苑林，向諸比丘略而問義。如是問已，時諸比丘即為廣說。彼優婆塞，既聞彼等諸比丘輩為其廣說如是之義，心生欣羨，發如是愿：『善哉希有！愿我來世，更得勝于如此之法，亦能如是分別為他次第而說，如此比丘等無有異。』」

爾時，佛告諸比丘言：「汝等當知！彼時五戒優婆塞者，即此摩訶迦旃延是。以彼佛邊受持五戒為優婆塞，善解五明微細之義，復能分別為他解說。于彼時發如是誓願：『愿我來世，成就是等一切諸法，能廣為他種種解說。』又複比丘！汝等當知！是迦旃延比丘，往昔歡喜心種如是善根，以是因緣，至於我邊，即得出家成羅漢果。我今授記，於我聲聞大眾之中，略義能廣，廣義能略，第一之者，所謂摩訶大迦旃延比丘是也

現代漢語譯本 （又有僧人說：『這位長老那羅陀，他本來的種族姓氏是迦旃延，因為這個本姓，所以大家稱他為大迦旃延。』而且長老大迦旃延，佛陀曾經記述說：『你們這些比丘！現在應當知道！在我的聲聞弟子中，理解義理敏捷，聽聞后能廣泛闡述，而且聰明敏銳，完全能夠領悟，或者稍微聽聞，就能為他人廣泛分別解說，最第一的，就是這位大迦旃延比丘。』） 當時，那些比丘們聽到這些話后，心中感到非常稀奇，互相說道：『現在這位尊者大迦旃延，真是太稀有了！』心中產生疑惑，『再也沒有人能解答我們的疑惑，理解一切經典含義的，只有佛陀世尊！』於是他們前往佛陀所在的地方，到達后，一起對佛陀說：『太好了！世尊！現在這位長老大迦旃延，過去曾經種下什麼樣的善根，而今來到佛陀世尊這裡，就能立即出家，受具足戒，證得阿羅漢果。世尊還記述說：『在聲聞弟子中，理解敏捷，智慧銳利，簡略地說能廣泛解釋，廣泛地說能簡略解釋，最第一的，就是這位大迦旃延比丘。』我們希望聽聞。』 當時，佛陀告訴眾比丘說：『你們這些比丘！專心仔細聽。我回憶過去，在這個賢劫中，眾生壽命二萬歲的時候。有一位如來，出現在世間，名叫迦葉多陀阿伽度、阿羅呵、三藐三佛陀。當時，那位佛陀迦葉如來轉法輪后，豎立法幢后，過去的誓願圓滿，具備自在的利益，辦成大丈夫的一切事業，開化所要教化的人，度化諸如蓮花般的眾生八千億類，讓他們升到天上。那時，那位佛陀入涅槃后，以及建立的解脫法門，全部都在這個波羅㮈城的鹿野苑中諸仙居住的地方，說法而住。 『當時，那個波羅㮈城，有一位信奉佛法的善良優婆塞，受持五戒。那位優婆塞，精通五明，能分別世俗的言論，理解其中的含義。那位優婆塞來到鹿野苑，向眾比丘簡略地詢問義理。這樣問過之後，當時眾比丘就為他廣泛地解說。那位優婆塞，聽聞那些比丘為他廣泛解說這樣的義理后，心中產生羨慕，發下這樣的願望：『太好了，真是稀有！愿我來世，能夠勝過這樣的佛法，也能像這樣為他人次第解說，和這些比丘一樣。』 當時，佛陀告訴眾比丘說：『你們應當知道！那時受持五戒的優婆塞，就是這位摩訶迦旃延。因為他在那位佛陀那裡受持五戒成為優婆塞，精通五明細微的含義，又能為他人分別解說。在那個時候發下這樣的誓願：『愿我來世，成就這些一切佛法，能夠廣泛地為他人種種解說。』而且比丘們！你們應當知道！這位迦旃延比丘，過去歡喜心種下這樣的善根，因為這個因緣，來到我這裡，就能立即出家成就阿羅漢果。我現在授記，在我的聲聞弟子中，簡略的義理能廣泛解釋，廣泛的義理能簡略解釋，最第一的，就是這位摩訶大迦旃延比丘。』

English version (Another teacher said: 'This elder Narada, his original clan name was Katyayana. Because of this original name, people call him Mahakatyayana.' Moreover, the elder Mahakatyayana, the Buddha once recorded, 'You monks! Now you should know! Among my disciples who are hearers, the one who is quick to grasp the meaning, who can expound widely after hearing, and who is intelligent and fully capable of understanding, or who can widely explain to others after hearing a little, the foremost is this monk Mahakatyayana.') At that time, those monks, having heard these words, felt a sense of wonder and said to each other, 'This venerable Mahakatyayana is truly extraordinary!' They were filled with doubt, 'There is no one else who can resolve our doubts and understand the meaning of all the scriptures except the World Honored Buddha!' So they went to where the Buddha was, and upon arriving, they said to the Buddha, 'Excellent, World Honored One! This elder Mahakatyayana, what kind of good roots did he plant in the past that he can come to the World Honored Buddha, immediately leave home, receive full ordination, and attain the fruit of an Arhat? The World Honored One also recorded, 'Among the disciples who are hearers, the one who is quick to understand, sharp in wisdom, able to explain widely from a brief statement, and able to summarize from a broad statement, the foremost is this monk Mahakatyayana.' We wish to hear about this.' At that time, the Buddha told the monks, 'You monks! Listen attentively. I recall in the past, during this Bhadrakalpa, when the lifespan of beings was twenty thousand years, there was a Tathagata who appeared in the world named Kasyapa Tathagata, Arhat, Samyaksambuddha. At that time, after that Buddha Kasyapa Tathagata turned the Dharma wheel and erected the Dharma banner, his past vows were fulfilled, he possessed the benefit of freedom, accomplished all the deeds of a great man, enlightened those who were to be taught, and liberated eight billion kinds of beings like lotus flowers, causing them to be born in the heavens. At that time, after that Buddha entered Nirvana, and the established methods of liberation, all were in the Deer Park of Varanasi, where the sages resided, teaching the Dharma and dwelling there.' 'At that time, in that city of Varanasi, there was a lay devotee who had faith and practiced good deeds, upholding the five precepts. That lay devotee was well-versed in the five sciences, able to distinguish worldly arguments, and understand their meanings. That lay devotee went to the Deer Park and briefly asked the monks about the meaning of the Dharma. After asking, the monks then explained it to him in detail. That lay devotee, having heard the monks explain the meaning in such detail, felt admiration and made this vow: 'Excellent, how rare! May I in the future be able to surpass this Dharma, and also be able to explain it to others in sequence, just like these monks.' At that time, the Buddha told the monks, 'You should know! That lay devotee who upheld the five precepts at that time was this Mahakatyayana. Because he upheld the five precepts as a lay devotee with that Buddha, he was well-versed in the subtle meanings of the five sciences, and was able to explain them to others. At that time, he made this vow: 'May I in the future accomplish all these Dharmas, and be able to explain them to others in various ways.' Moreover, monks! You should know! This monk Katyayana, in the past, with a joyful heart, planted such good roots. Because of this cause, he came to me, and was able to immediately leave home and attain the fruit of an Arhat. I now record that among my disciples who are hearers, the one who can explain widely from a brief meaning, and summarize from a broad meaning, the foremost is this monk Mahakatyayana.'

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「是時，世間即成九十二阿羅漢，第一世尊，后五比丘，並及長老耶輸陀身，又耶輸陀大富朋友諸長者等勝中復勝諸善男子，所謂無垢、善臂、滿足，並牛主等。又耶輸陀復有五十商主朋友，他方所來諸善男子。又復長老富樓那彌多羅尼子，及其朋友二十九人，並及長老迦旃延等。

佛本行集經娑毗耶出家品第四十二上

「爾時，北天有一城，名特叉尸羅(隋言削石)。時彼城內有於一家，彼家婦女忽爾雙產男女二人。時其父母，即召明師，令為相之。是時相師，即為佔之，云女薄相，無有吉利。彼女父母，聞此言已，作如是念：『此女今既無有好相，則不吉祥，若至長成，當是誰取用其作婦？』父母如是共平章已，即將彼女乞一學問外道之婦，其外道名波梨婆阇(隋言行行)，作如是言：『我今乞汝此女，養育教示道法令其增長，若有所須排程供擬，我當悉與。』

「爾時，外道波梨婆阇即便攝受彼女養育，如是看視，其女漸漸隨時長大，及至笄年，女意智成。時彼外道波梨婆阇，婦見女大，即教彼女種種咒術種種技能，悉皆成就，意智明解種種諸論，至齒成就。端正少雙，多人喜見，身體柔軟，面目勝他，骨節成熟，身體正等，無所缺減。

「爾時，彼女身體上著一奢絺衣在於腰下，一奢絺衣披置肩上，手中執持三奇立拒擬澡洗時，安瓶之所，遊歷處處村城聚落國邑王門。覓諸外道，欲共論議，欲折伏故，而漸漸行。值一波梨婆阇道人，名曰最妙自在勝他，處處遊歷，從南天竺來往北天。時彼道人，亦復可喜，端正少雙，年又盛壯，為人樂見。面目還爾勝於他人，身體整頓，支節可喜，于諸論師，最得名聞。時彼道人，見此波梨婆阇之女如是可喜端正容色為他樂睹，見已於彼波梨婆阇女人之邊，生愛著心。時彼波梨婆阇之女，亦復于彼波梨婆阇道人之邊，亦生染心，更相貪戀，私感無已。

「爾時，彼客波梨婆阇道人，即語于彼波梨婆阇女如是言：『善女仁者！我意今者甚愿樂汝共行世事。』是時彼女亦復報言：『我今心中，亦貪樂仁欲得一處。』時彼波梨婆阇道人報彼女言：『我等二人俱是出家修道之者，若在如是法行之中作世事者，而諸人等若見我輩作如是事，即便訶責毀辱我等

現代漢語譯本：當時，世間已經成就了九十二位阿羅漢，包括第一世尊，後來的五位比丘，以及長老耶輸陀的身，還有耶輸陀的富裕朋友們，那些勝過又勝過的善男子，如無垢、善臂、滿足，以及牛主等人。耶輸陀還有五十位商主朋友，他們是從其他地方來的善男子。此外，還有長老富樓那彌多羅尼子，以及他的二十九位朋友，還有長老迦旃延等人。 現代漢語譯本：佛本行集經娑毗耶出家品第四十二上 現代漢語譯本：那時，北天有一個城市，名叫特叉尸羅（隋朝時稱為削石）。當時，城裡有一戶人家，家中的婦女忽然生下了一對雙胞胎，一男一女。他們的父母就請來相師，為他們看相。相師占卜后說，女孩面相不好，沒有吉利。女孩的父母聽了這話，就想：『這個女孩既然沒有好相，就不吉祥，如果長大了，誰會娶她做妻子呢？』父母商量后，就把女孩送給一位學問高深的外道婦女，這位外道名叫波梨婆阇（隋朝時稱為行行），對她說：『我把這個女孩送給你，請你養育她，教她道法，讓她成長，如果有什麼需要，我都會提供。』 現代漢語譯本：當時，外道波梨婆阇就收養了女孩，細心照料，女孩漸漸長大，到了成年，心智成熟。外道波梨婆阇的妻子見女孩長大，就教她各種咒術和技能，女孩都學會了，心智聰慧，各種論點都通曉，到了適婚年齡。她容貌端正，很少有人能比得上，很多人都喜歡她，她身體柔軟，面容勝過他人，骨骼發育成熟，身體勻稱，沒有缺陷。 現代漢語譯本：當時，女孩身上穿著一件奢絺衣，圍在腰間，另一件奢絺衣披在肩上，手中拿著三奇立拒，準備洗澡時用來安放瓶子，她遊歷各處村莊、城鎮、聚落、國家和王宮。她尋找外道，想要與他們辯論，想要折服他們，就這樣漸漸地走著。她遇到了一位名叫最妙自在勝他的波梨婆阇道人，他到處遊歷，從南天竺來到北天。這位道人也很討人喜歡，容貌端正，很少有人能比得上，年紀又正值壯年，讓人喜歡。他的面容也勝過他人，身體整潔，四肢勻稱，在論師中很有名望。這位道人看到這位波梨婆阇的女子如此討人喜歡，容貌端正，讓人喜歡，就對這位波梨婆阇女子產生了愛慕之心。而這位波梨婆阇女子，也對這位波梨婆阇道人產生了愛慕之心，他們互相貪戀，私下裡情意綿綿。 現代漢語譯本：當時，那位客居的波梨婆阇道人，就對那位波梨婆阇女子說：『善女仁者！我心中非常希望與你一起生活。』當時，那位女子也回答說：『我心中也貪戀著你，想要和你在一起。』那位波梨婆阇道人對她說：『我們兩人都是出家修道之人，如果在這種修行中做世俗之事，如果人們看到我們這樣做，就會責罵和侮辱我們。』

English version: At that time, the world had already achieved ninety-two Arhats, including the first World Honored One, the later five Bhikkhus, and the body of Elder Yashodhara, as well as Yashodhara's wealthy friends, those virtuous men who were superior and even more superior, such as Immaculate, Good Arm, Content, and the Cow Lord, among others. Yashodhara also had fifty merchant friends, virtuous men who came from other places. In addition, there was Elder Purna Maitrayaniputra, along with his twenty-nine friends, and Elder Katyayana, among others. English version: From the Buddha's Acts Collection Sutra, Chapter Forty-Two, 'Sabhya's Renunciation' English version: At that time, there was a city in the north called Takshashila (known as 'Shuoshi' during the Sui Dynasty). In that city, there was a family where the woman suddenly gave birth to twins, a boy and a girl. Their parents then summoned a fortune teller to examine them. After divination, the fortune teller said that the girl's appearance was not good and not auspicious. Upon hearing this, the girl's parents thought, 'Since this girl does not have a good appearance, she is not auspicious. If she grows up, who will marry her?' After discussing it, the parents gave the girl to a learned female ascetic, named Parivrajika (known as 'Xingxing' during the Sui Dynasty), saying, 'I give you this girl. Please raise her, teach her the Dharma, and let her grow. If there is anything needed, I will provide it.' English version: At that time, the ascetic Parivrajika took in the girl and cared for her diligently. The girl gradually grew up, and by the time she reached adulthood, her mind was mature. When the ascetic Parivrajika's wife saw that the girl had grown up, she taught her various mantras and skills, which the girl mastered. She was intelligent and understood various arguments. She reached marriageable age. Her appearance was upright, and few could compare to her. Many people liked her. Her body was soft, her face surpassed others, her bones were well-developed, her body was balanced, and she had no defects. English version: At that time, the girl wore a fine linen cloth around her waist and another fine linen cloth draped over her shoulders. In her hand, she held three 'qi li ju' (a three-legged stand), which she used to place her water bottle when she was about to bathe. She traveled to various villages, towns, settlements, countries, and royal palaces. She sought out ascetics, wanting to debate with them and subdue them. She gradually walked along. She encountered an ascetic named 'Most Wonderful Self-Mastery Surpassing Others', who traveled everywhere, coming from South India to the north. This ascetic was also pleasing, with an upright appearance that few could compare to. He was also in his prime, making him likable. His face also surpassed others, his body was neat, his limbs were well-proportioned, and he was well-known among debaters. When this ascetic saw that this Parivrajika woman was so pleasing, with an upright appearance that people liked, he developed a fondness for her. And this Parivrajika woman also developed a fondness for this Parivrajika ascetic. They were mutually infatuated, and their private feelings were endless. English version: At that time, the visiting Parivrajika ascetic said to the Parivrajika woman, 'Virtuous woman! I very much desire to live with you.' At that time, the woman also replied, 'My heart also desires you and wants to be with you.' The Parivrajika ascetic said to her, 'We are both renunciates who are practicing the Dharma. If we engage in worldly affairs while practicing, if people see us doing this, they will scold and insult us.'

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。我等今可於諸人前共相論議立要誓言，若不如者，即教承事。』

「爾時，彼女即如是言：『若我得勝，汝脫不如，此事不善，便成非理，豈有丈夫事女人乎？若女不如，伏事丈夫，此事乃善，此是順理。』時彼波梨婆阇道人即報女言：『善哉德女！汝此語義，甚為當理，如汝所說。』

「爾時，波梨婆阇道人，即于眾中，打論議鼓而告之言：『此處頗有人能共我問答已不？若或波梨婆阇道人，若或波梨婆阇女人，誰能共我問答語言？能者為善。』如是至三。時彼波梨婆阇女人，在眾中聞如是語已，即便唱言：『我今甚能共汝論議往來問答。』

「爾時，彼女容儀庠序，在大眾內發問其義，時彼波梨婆阇道人，為解得通；而彼波梨婆阇道人，反問彼女，女解亦通。如是再過，各各相問，各各相通。至第三過，而彼波梨婆阇道人，問彼女義，其女有力，能為解通。但護于彼波梨婆阇，心相愛故，現同不通，默然不答。時彼波梨婆阇道人，即于眾中，降伏彼女。

「爾時，彼女既被波梨婆阇道人所降伏已，即便對眾，從彼波梨婆阇道人身手之邊，取其革屣及三叉拒，執持而行。彼等二人，既現相已，如是穢亂各不相避，共一處行。以彼道人二和合故，其女即便有于娠體。女既有娠，違本行故，失於容色，不復端正。而彼波梨婆阇道人，見彼女身失本顏色即生厭賤，而告彼言：『我不復能共汝一處居住停止。』

「時彼女人報彼波梨婆阇道人作如是言：『我等二人，既並修道，兩俱失意，今于汝邊，已有此胎，汝今見我無有花色，忽棄捨我，我當立死，若其未死，必受大苦。』

「時彼波梨婆阇道人，離心既決，與彼女人一金指環用以為記，復告女言：『汝若生女，用此指環，貨易取財，持以養育。若生男者，汝當與此指環為記，令尋覓我。』付指環已，舍彼女去，偝面還向南天竺行。

「爾時，波梨婆阇女人，懷抱娠體，遊歷處處，經涉而行，漸漸至於摩頭聚落。時彼聚落，有邊地州，名曰白雲，在於彼處，寄一縣內，產一男兒。兒既生已，時彼縣內所有居住，男子婦人，皆生憐愛慈愍之心，或與彼酥，或與彼油，自余所須，皆亦佈施。而彼波梨婆阇女人，如是思惟：『我今此子，在縣內生，今可立名還依地詺，是故此子，名娑毗耶(隋言縣官)

現代漢語譯本：『我們現在可以在眾人面前共同商議，立下重要的誓言，如果誰不如約，就得聽從對方的差遣。』 『當時，那女子就這麼說：『如果我贏了，你卻不服從，這事就不對，就成了不合道理的事，哪有丈夫聽從女人的道理？如果女人輸了，服侍丈夫，這事才對，這才是合乎道理的。』當時，那個波梨婆阇道人就對女子說：『好啊，賢德的女子！你這話很有道理，就按你說的辦。』 『當時，波梨婆阇道人就在眾人之中，敲響論辯的鼓，宣告說：『這裡有沒有人能和我辯論的？無論是波梨婆阇道人，還是波梨婆阇女人，誰能和我辯論？能的就請出來。』這樣說了三次。當時，那個波梨婆阇女人，在人群中聽到這話后，就大聲說：『我現在很能和你辯論。』 『當時，她儀態安詳，在大眾中提出問題，那個波梨婆阇道人也能解答；而那個波梨婆阇道人反問她，她也能解答。這樣來回幾次，各自提問，各自解答。到了第三次，那個波梨婆阇道人問她問題，她有能力解答，但爲了維護那個波梨婆阇道人，因為心裡愛著他，就裝作不能解答，沉默不語。當時，那個波梨婆阇道人就在眾人面前，降伏了她。 『當時，那女子被波梨婆阇道人降伏后，就當著眾人的面，從波梨婆阇道人身邊拿過他的革鞋和三叉杖，拿著走了。他們兩人，既然已經這樣公開了關係，就如此不避諱地在一起行走。因為那個道人與她結合，那女子就懷了身孕。女子懷孕后，違背了原來的修行，失去了容貌，不再端莊。那個波梨婆阇道人，看到她失去了原來的容貌，就產生了厭惡，對她說：『我不能再和你住在一起了。』 『當時，那女子對波梨婆阇道人說：『我們兩人，既然都修道，都失去了本心，現在我懷了你的孩子，你現在看我沒有了美貌，就拋棄我，我就會立刻死去，如果沒死，也必定會遭受巨大的痛苦。』 『當時，波梨婆阇道人，離去的決心已定，就給那女子一個金戒指作為信物，又對她說：『如果你生的是女兒，就用這個戒指換錢，用來養育她。如果生的是兒子，你就把這個戒指給他作為信物，讓他來找我。』給了戒指后，就拋下她走了，背對著她向南天竺走去。 『當時，波梨婆阇女人，懷著身孕，到處遊歷，漸漸到了摩頭聚落。當時，那個聚落，有個邊地州，名叫白雲，她在那裡，寄居在一個縣裡，生了一個男孩。孩子生下來后，那個縣裡所有居住的男女，都生起了憐愛慈悲之心，有的給她酥油，有的給她食用油，其他需要的也都佈施給她。而那個波梨婆阇女人，這樣想：『我這個孩子，在這個縣裡出生，現在可以按照地名給他起名字，所以這個孩子，名叫娑毗耶（隋朝話的意思是縣官）。』

English version: 'We can now discuss and make important vows in front of everyone. If anyone fails to comply, they must obey the other's commands.' 'At that time, the woman said: 'If I win and you don't submit, it's wrong and unreasonable. How can a husband obey a woman? If a woman loses and serves her husband, that's right and reasonable.' Then, the Parivrajaka ascetic said to the woman: 'Well said, virtuous woman! Your words are very reasonable, let's do as you say.' 'Then, the Parivrajaka ascetic beat the debate drum in the crowd and announced: 'Is there anyone here who can debate with me? Whether it's a Parivrajaka ascetic or a Parivrajaka woman, who can debate with me? If anyone can, please come forward.' He said this three times. Then, the Parivrajaka woman, hearing this in the crowd, exclaimed: 'I am very capable of debating with you.' 'At that time, she was composed and asked questions in the crowd, which the Parivrajaka ascetic could answer. Then, the Parivrajaka ascetic asked her questions, which she could also answer. They went back and forth several times, each asking and answering. By the third time, the Parivrajaka ascetic asked her a question, which she was capable of answering, but to protect the Parivrajaka ascetic, because she loved him, she pretended not to be able to answer and remained silent. Then, the Parivrajaka ascetic defeated her in front of the crowd. 'At that time, after the woman was defeated by the Parivrajaka ascetic, she took his leather shoes and trident from his side in front of everyone and walked away with them. Since they had publicly revealed their relationship, they walked together without any avoidance. Because the ascetic had united with her, the woman became pregnant. After becoming pregnant, the woman violated her original practice, lost her beauty, and was no longer dignified. The Parivrajaka ascetic, seeing that she had lost her original beauty, became disgusted and said to her: 'I can no longer live with you.' 'At that time, the woman said to the Parivrajaka ascetic: 'Since we both practiced asceticism and lost our original intentions, and now I am pregnant with your child, if you abandon me now that I have lost my beauty, I will die immediately. If I don't die, I will surely suffer greatly.' 'At that time, the Parivrajaka ascetic, having made up his mind to leave, gave the woman a gold ring as a token and said to her: 'If you give birth to a daughter, use this ring to exchange for money to raise her. If you give birth to a son, give him this ring as a token so he can find me.' After giving her the ring, he abandoned her and walked away, turning his back to her and heading towards South India. 'At that time, the Parivrajaka woman, carrying her pregnancy, traveled everywhere and gradually arrived at the Mathura settlement. At that time, in that settlement, there was a border state called White Cloud. She stayed in a county there and gave birth to a boy. After the child was born, all the men and women living in that county felt compassion and love for him. Some gave her ghee, some gave her oil, and they also gave her other necessities. The Parivrajaka woman thought: 'My child was born in this county, so I can name him after the place. Therefore, this child is named Sabhiya (which means county official in the Sui Dynasty language).'

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「時彼女人波梨婆阇，如法養育子娑毗耶，令其增長，與于乳餔。而娑毗耶童子，長大意智漸漸向欲長成，而彼波梨婆阇女人，即教其子，書畫算數，印記咒術，自余諸論，悉教使成。而彼童子，捷利聰明所學之事，皆得成就，無不知者。

「時，娑毗耶曾於一日問其母言：『阿孃阿孃！我父是誰？今在何處？』是時彼母報其子言：『子娑毗耶！汝父今在南天竺國，汝今宜應至彼尋求推覓汝父。』是時彼母，即與其子夫先所留指環為記，出而付之，而告之言：『汝將此記，尋求汝父。』而娑毗耶即報母言：『一如母教，我當依行。』

「時，娑毗耶受取記已，漸漸發向于南天竺，從村至村，從一聚落至一聚落，從城至城，漸漸而向南天竺地。所至之處，見論議人，皆悉降伏。漸到父所，既不識父，亦不借問，至已即打論議之鼓，作如是言：『此處頗有或復波梨婆阇道人，或復波梨婆阇之女，有能共我問答論議如是者不？』

「時娑毗耶童子之父，既睹童子亦見，即便心裡自然生愛子想，而彼波梨婆阇道人問童子言：『汝善童子！汝今是誰？從何來也？』是時童子，即向波梨婆阇道人，委曲而說其來因緣，出於指環而以示現。時彼波梨婆阇道人見指環已，語童子言：『汝是我子。』

「時，彼波梨婆阇道人既得子已，即更增進教示種種咒術技能，而彼波梨婆阇道人，于先舊時，已曾修得于諸禪定，如是次第即教其子禪定之法。時彼波梨婆阇道人，其後不久遂便命終。

「時，娑毗耶父命終后，漸漸行至向海岸邊，既至彼處，即便造作草菴，而住彼處，寂靜思惟而坐，不久成就獲得四禪，兼證五通。既證獲已，心如是念：『世間所有諸阿羅漢，或復自稱，我得羅漢阿羅漢道，我于彼邊，亦名羅漢，一種無異。』

「時，娑毗耶童子之母，其命先終，即得上生三十三天。是時世尊既已證得阿耨多羅三藐三菩提，在鹿野苑，轉于無上法輪之後，時彼地居諸天，各各迭相唱告，其聲轉轉相承，上至三十三天。爾時，忉利童子母天聞此聲已，內心思惟：『我子今日住在何處？』彼正念觀，即見其子在海岸住

當時，那個名叫波梨婆阇的女人，依法養育兒子娑毗耶，讓他長大，並給他餵奶。娑毗耶童子漸漸長大，心智也逐漸成熟，那個波梨婆阇女人就教他書寫、繪畫、算術、印章、咒術以及其他各種學問，都讓他學成。而那個童子，天資聰穎，所學之事，都能掌握，沒有不知道的。 有一天，娑毗耶問他的母親說：『母親，我的父親是誰？現在在哪裡？』當時，他的母親告訴他說：『孩子娑毗耶，你的父親現在在南天竺國，你現在應該去那裡尋找你的父親。』當時，他的母親就把他父親之前留下的戒指作為信物，拿出來交給他，並告訴他說：『你拿著這個信物，去尋找你的父親。』娑毗耶就對母親說：『我會按照母親的教導去做。』 當時，娑毗耶拿著信物，漸漸地向南天竺出發，從一個村莊到另一個村莊，從一個聚落到另一個聚落，從一個城市到另一個城市，漸漸地向南天竺走去。他所到之處，見到辯論的人，都能降伏他們。漸漸地，他到了他父親所在的地方，因為不認識父親，也沒有詢問，到了那裡就敲響辯論的鼓，說道：『這裡有沒有波梨婆阇道人，或者波梨婆阇的女子，能夠和我辯論的？』 當時，娑毗耶童子的父親，看到童子，心裡自然生出愛子之情，那個波梨婆阇道人就問童子說：『善良的童子，你是誰？從哪裡來的？』當時，童子就向波梨婆阇道人，詳細地說明了來龍去脈，拿出戒指給他看。當時，那個波梨婆阇道人看到戒指后，就對童子說：『你就是我的兒子。』 當時，那個波梨婆阇道人找到兒子后，就更加精進地教他各種咒術技能，而那個波梨婆阇道人，之前就已經修得了各種禪定，於是就依次教他的兒子禪定的方法。當時，那個波梨婆阇道人，不久之後就去世了。 當時，娑毗耶的父親去世后，他漸漸地走到海邊，到了那裡，就建造了一個草菴，住在那裡，安靜地思考，不久就成就了四禪，並證得了五神通。證得之後，他心裡這樣想：『世間所有的阿羅漢，或者自稱已經證得阿羅漢道的人，我和他們一樣，也應該被稱為阿羅漢，沒有什麼不同。』 當時，娑毗耶童子的母親，在她去世后，就上升到了三十三天。當時，世尊已經證得了阿耨多羅三藐三菩提，在鹿野苑，轉動無上法輪之後，當時，地居諸天，各自互相傳告，聲音輾轉相傳，一直傳到三十三天。那時，忉利童子的母親天聽到這個聲音后，心裡想：『我的兒子今天住在哪裡？』她正念觀察，就看到她的兒子住在海邊。

At that time, the woman named Paribrajika, lawfully raised her son, Sabiya, nurturing him to grow, and feeding him with milk. As the boy Sabiya grew, his intellect gradually matured, and the woman Paribrajika taught him writing, painting, arithmetic, seals, incantations, and various other disciplines, ensuring he mastered them all. The boy, being quick-witted and intelligent, mastered everything he learned, leaving nothing unknown. One day, Sabiya asked his mother, 'Mother, who is my father? Where is he now?' At that time, his mother told him, 'Son Sabiya, your father is now in South India. You should go there to seek him.' Then, his mother took out a ring that his father had left as a token, gave it to him, and said, 'Take this token and seek your father.' Sabiya replied to his mother, 'I will follow your instructions.' Then, Sabiya, taking the token, gradually set out towards South India, traveling from village to village, from settlement to settlement, from city to city, gradually making his way to South India. Wherever he went, he subdued all those who engaged in debate. Gradually, he reached the place where his father was, but not knowing his father, nor asking, he arrived and beat the drum of debate, saying, 'Is there any Paribrajika ascetic or a Paribrajika woman here who can debate with me?' At that time, Sabiya's father, seeing the boy, naturally felt affection for him. The Paribrajika ascetic asked the boy, 'Good boy, who are you? Where do you come from?' Then, the boy explained the whole story to the Paribrajika ascetic, and showed him the ring. When the Paribrajika ascetic saw the ring, he said to the boy, 'You are my son.' Then, the Paribrajika ascetic, having found his son, further taught him various incantations and skills. The Paribrajika ascetic had previously attained various states of meditation, and so he taught his son the methods of meditation in turn. Then, the Paribrajika ascetic passed away not long after. Then, after Sabiya's father passed away, he gradually walked to the seashore. When he arrived there, he built a grass hut and lived there, meditating quietly. Soon, he attained the four stages of meditation and the five supernormal powers. Having attained them, he thought, 'All the Arhats in the world, or those who claim to have attained the path of Arhatship, I should also be called an Arhat, there is no difference.' Then, Sabiya's mother, after her death, ascended to the Thirty-three Heavens. At that time, the World Honored One had already attained Anuttara-samyak-sambodhi, and in the Deer Park, after turning the unsurpassed Dharma wheel, the earth-dwelling devas each proclaimed the news to one another, and the sound spread to the Thirty-three Heavens. Then, the mother deva of the Trayastrimsha Heaven heard this sound and thought, 'Where is my son living today?' She observed with mindfulness and saw that her son was living by the seashore.

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「爾時，彼天身色過他，正當夜半，放天光明，照子住處，至娑毗耶波梨婆阇行行邊，告娑毗耶言：『汝娑毗耶！非是羅漢，亦復未入阿羅漢道，及羅漢法。汝于羅漢求道之法，未有次第。』而娑毗耶問彼天言：『天是阿誰？天今復是羅漢以不？有入羅漢道法以不？頗覆有知羅漢法教，能令學習得羅漢不？』

「爾時，彼天即便報于娑毗耶言：『汝娑毗耶！今有世尊、多陀阿伽度、阿羅呵、三藐三佛陀，現在於彼波羅㮈國鹿野苑中仙人居處，而彼世尊自是羅漢，入羅漢道自解知已，復能教他得羅漢法。』時娑毗耶復問天言：『仁者大天！我今無智，作何方便，乃能得知彼是多陀阿伽度、阿羅呵、三藐三佛陀？』

「爾時，彼天教娑毗耶作如是言：『波梨婆阇！汝問義法，應須如是：汝受如是比丘名也，云何調伏？云何善行？云何名佛？云何比丘？云何沙門及婆羅門？云何清凈？云何是智及知福田？云何名巧善解方便？云何名仙？云何名聞？云何隨順？云何精進？云何名龍？云何名受？云何名聖？云何行行？云何求道？汝娑毗耶！若見有人汝問是義，彼人一一為汝解說，令汝歡喜，汝于彼邊行於梵行。』

「時，娑毗耶波梨婆阇，從彼天聞如是文句，心憶持已，即遊歷行一切國城村邑聚落，處處打鼓，求欲論議。復口唱言：『若有沙門及婆羅門，能解如是我問義不？』是時至處，無有一人能解如是議論之者。時娑毗耶所行之處，或舊有人，坐思惟法，或論議者，聞娑毗耶來到其邊，各各散走，終無人敢共彼論議言語談說。

「時，娑毗耶波梨婆阇次第而行，漸漸至彼波羅㮈城。爾時，彼城有六大師，各各唱言：『我於世間，最為第一。』謂富蘭那，並三迦葉尼、乾子等。時娑毗耶即便往詣彼富蘭那迦葉等邊，到已即共彼富蘭那面相慰喻言語問訊，言說訖已卻住一面。

佛本行集經卷第三十九

隋天竺三藏阇那崛多譯娑毗耶出家品下

「時，娑毗耶波梨婆阇，問富蘭那迦葉等義，如上所說，云何比丘？乃至云何名為求道？時娑毗耶如是咨問迦葉語已，而迦葉等，領受言義，心意錯亂，不能報答。以不逮及彼之義意，增復顰皺，眉額𧹞縮，現為三分，心生怨恨，瞋恚憤怒，無事唱呴

現代漢語譯本：當時，那位天人的身色超過其他天人，正當半夜時分，放出天上的光明，照耀著娑毗耶居住的地方，直到娑毗耶波梨婆阇修行的地方，告訴娑毗耶說：『你，娑毗耶！不是羅漢，也沒有進入羅漢的道，以及羅漢的法。你對於羅漢求道的方法，還沒有次第。』而娑毗耶問那位天人說：『天人是誰？天人現在是羅漢嗎？有沒有進入羅漢道的方法？有沒有知道羅漢的教法，能夠讓人學習而得到羅漢果位的？』 當時，那位天人就告訴娑毗耶說：『你，娑毗耶！現在有世尊、多陀阿伽度、阿羅呵、三藐三佛陀，在波羅㮈國的鹿野苑仙人居住的地方，那位世尊自己是羅漢，進入羅漢道自己已經瞭解，又能教導他人得到羅漢的法。』當時，娑毗耶又問天人說：『仁者大天！我現在沒有智慧，用什麼方法，才能知道他是多陀阿伽度、阿羅呵、三藐三佛陀？』 當時，那位天人教娑毗耶這樣說：『波梨婆阇！你問義理，應該這樣問：你接受這樣的比丘名稱，是怎樣調伏的？是怎樣善行的？怎樣稱為佛？怎樣稱為比丘？怎樣稱為沙門和婆羅門？怎樣稱為清凈？怎樣是智慧和知道福田？怎樣稱為巧妙善解方便？怎樣稱為仙？怎樣稱為聞？怎樣稱為隨順？怎樣稱為精進？怎樣稱為龍？怎樣稱為受？怎樣稱為聖？怎樣修行？怎樣求道？你，娑毗耶！如果見到有人，你問這些義理，那個人一一為你解說，讓你歡喜，你就在他那裡修行梵行。』 當時，娑毗耶波梨婆阇，從那位天人那裡聽到這些文句，心中記住后，就遊歷行走于各個國家、城市、村莊、聚落，到處敲鼓，尋求辯論。又口中唱道：『如果有沙門和婆羅門，能夠解答我所問的義理嗎？』當時，他所到的地方，沒有一個人能夠解答這些議論。當時，娑毗耶所到的地方，或者有舊的人，正在思考佛法，或者正在辯論的人，聽到娑毗耶來到他們身邊，都各自散開逃走，始終沒有人敢和他辯論說話。 當時，娑毗耶波梨婆阇依次而行，漸漸到達波羅㮈城。當時，那個城裡有六位大師，各自宣稱：『我在世間，最為第一。』他們是富蘭那，以及三迦葉尼、乾子等。當時，娑毗耶就前往富蘭那迦葉等人那裡，到了之後就和富蘭那互相慰問，言語問候，說完之後就站到一邊。 當時，娑毗耶波梨婆阇，問富蘭那迦葉等人義理，就像上面所說的，怎樣是比丘？乃至怎樣稱為求道？當時，娑毗耶這樣詢問迦葉之後，而迦葉等人，領受這些言語的意義，心意錯亂，不能回答。因為不能理解那些義理，更加皺眉，額頭緊縮，現出三分的表情，心中產生怨恨，嗔恚憤怒，無緣無故地大聲叫喊。

English version: At that time, the color of that deva's body surpassed that of other devas. In the middle of the night, he emitted heavenly light, illuminating the place where Sābiya was staying, reaching the place where Sābiya Parivrājaka was practicing. He said to Sābiya, 'You, Sābiya! Are not an Arhat, nor have you entered the path of Arhatship, nor the Dharma of Arhats. Your method of seeking the path of Arhatship is not in order.' And Sābiya asked that deva, 'Who are you, deva? Are you an Arhat now? Is there a method to enter the path of Arhatship? Is there anyone who knows the teachings of Arhats, who can teach others to learn and attain Arhatship?' At that time, that deva then told Sābiya, 'You, Sābiya! Now there is the World Honored One, Tathāgata, Arhat, Samyaksaṃbuddha, residing in the Deer Park of Benares, in the abode of the sages. That World Honored One is himself an Arhat, having understood the path of Arhatship himself, and is able to teach others to attain the Dharma of Arhats.' At that time, Sābiya again asked the deva, 'Great deva! I am now without wisdom. What method can I use to know that he is the Tathāgata, Arhat, Samyaksaṃbuddha?' At that time, that deva taught Sābiya to say this: 'Parivrājaka! When you ask about the meaning of the Dharma, you should ask like this: You accept the name of a Bhikṣu, how is it that you are tamed? How is it that you practice well? How is it that you are called a Buddha? How is it that you are called a Bhikṣu? How is it that you are called a Śramaṇa and a Brahmin? How is it that you are called pure? How is it that you are wisdom and know the field of merit? How is it that you are called skillful and understand expedient means? How is it that you are called a sage? How is it that you are called hearing? How is it that you are called compliant? How is it that you are called diligent? How is it that you are called a dragon? How is it that you are called receiving? How is it that you are called a saint? How is it that you practice? How is it that you seek the path? You, Sābiya! If you see someone, and you ask these meanings, and that person explains them to you one by one, making you happy, then you should practice the Brahmacarya with him.' At that time, Sābiya Parivrājaka, having heard these words from that deva, and having remembered them in his heart, then traveled to various countries, cities, villages, and settlements, beating drums everywhere, seeking debate. He also proclaimed, 'If there are any Śramaṇas or Brahmins who can explain the meanings of my questions?' At that time, in the places he went, there was no one who could answer these discussions. At that time, in the places where Sābiya went, if there were old people who were contemplating the Dharma, or people who were debating, when they heard that Sābiya had come to their side, they would all scatter and flee, and no one dared to debate or speak with him. At that time, Sābiya Parivrājaka proceeded in order, gradually reaching the city of Benares. At that time, in that city, there were six masters, each proclaiming, 'I am the foremost in the world.' They were Pūraṇa, and the three Kāśyapas, and Gaṇḍa, etc. At that time, Sābiya then went to the place of Pūraṇa Kāśyapa and others. After arriving, he exchanged greetings and inquiries with Pūraṇa, and after speaking, he stood to one side. At that time, Sābiya Parivrājaka asked Pūraṇa Kāśyapa and others about the meanings, as mentioned above, what is a Bhikṣu? And what is called seeking the path? At that time, after Sābiya asked Kāśyapa in this way, Kāśyapa and others, having received the meaning of these words, became confused in their minds and could not answer. Because they could not understand those meanings, they frowned even more, their foreheads contracted, showing a three-part expression, and they developed resentment, anger, and fury, shouting loudly for no reason.

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。時娑毗耶波梨婆阇，作如是念：『此之長老，我所咨問，不解答對微塵等義，又領我意，倒錯參差，不能得解，文句蹇澀，更重慚恧，而生瞋恨，無事大呼。』

「時，娑毗耶波梨婆阇，于富蘭那迦葉之邊生厭離已，而背捨去，往摩娑迦梨劬奢梨及尼干邊。既到彼已，乃至共于尼乾子，面共相慰喻，美言問訊事情訖了，卻住一面。其娑毗耶波梨婆阇，問尼乾等，如上所說，于義云何名為比丘，乃至求道。其尼乾子得娑毗耶如是問已，心意錯亂不能報答。時娑毗耶作如是念：『此諸長老，遂不能解微塵等義，而我問已心意迷荒，不能領解，復增嗔恚，叫喚如前。』時娑毗耶心如是念：『頗覆世間更別有人，或復沙門，或婆羅門，而世間稱是一切智真阿羅漢，有如是者，我往彼邊問心所疑，若得領解，我當承事供養頂禮晨夕不離。』

「時，娑毗耶復如是念：『大沙門今在波羅㮈鹿野苑中諸仙居處，世間人言智阿羅漢大有聰慧，我今當至彼沙門邊問所疑義。』彼復更作如是思惟：『此處沙門，或婆羅門，老年宿德，經多時來修行梵行，各各堪作諸國王師，世間各言聰明智慧大阿羅漢，所謂富蘭那迦葉等，及尼乾子。彼等我問尚自不知，況此沙門年少已來，出家未久，我今所問云何得解？』復重思惟：『彼之沙門不可輕忽，不可欺陵。所以者何？其有沙門，雖復年少，而或聰明，有大智慧，不可得知，我今但當至於彼處大沙門邊問心所疑。』

「時，娑毗耶波梨婆阇往詣佛所，遙見世尊，乃至猶如虛空之中眾星莊嚴，在於眾中宣說法要。見已心生信行之想：『此必是彼如前所聞如來、世尊、多陀阿伽度、阿羅呵、三藐三佛陀，無有異也。』即詣佛所。到佛所已，即共世尊，對面美言，巧語慰喻，種種談說，言訖卻坐退一面已。其娑毗耶波梨婆阇，即便以偈，而白佛言：

「『我是娑毗耶道人，　　故從他方遠來至， 心有疑欲問大智，　　唯愿為我分別說。 若能斷我心所疑，　　一一思惟為我說， 依我義句次第解，　　分分開曉莫參差。』

「時，娑毗耶說此偈已，默然而住。但諸佛法，既有三種神通門說，若可化者即便化之。何等為三？第一所謂出現神通，第二名為教示神通，第三名為教行神通

現代漢語譯本：當時，娑毗耶遊行者心想：『這位長老，我向他請教，他連微塵等細微的道理都不能解答，還誤解我的意思，顛三倒四，讓我無法理解，言辭晦澀，更讓我感到慚愧，於是就生氣，無緣無故地大喊大叫。』 現代漢語譯本：『當時，娑毗耶遊行者對富蘭那迦葉感到厭惡，就離開了他，轉而去找摩娑迦梨劬奢梨和尼干。到了那裡后，他與尼乾子互相問候，說了些客套話，問候完后，就退到一旁。娑毗耶遊行者像之前一樣詢問尼乾等人，關於『什麼叫做比丘』，乃至『如何求道』。尼乾子被娑毗耶這樣一問，心意慌亂，無法回答。當時，娑毗耶心想：『這些長老，連微塵等細微的道理都不能理解，我問了他們，他們反而心意迷亂，不能理解，還增加了我的怒氣，像之前一樣大喊大叫。』當時，娑毗耶心想：『難道世間就沒有其他人，或者沙門，或者婆羅門，被世人稱為『一切智』、『真正的阿羅漢』嗎？如果有這樣的人，我就去他那裡請教我心中的疑惑，如果能得到解答，我就應當侍奉供養他，早晚都不離開。』 現代漢語譯本：『當時，娑毗耶又想：『大沙門現在在波羅奈鹿野苑的仙人居住的地方，世人都說他智慧高超，是阿羅漢，我今天應當去那位沙門那裡請教我心中的疑惑。』他又進一步思考：『這裡的沙門或婆羅門，都是年老德高，修行梵行很久的人，各自都能做國王的老師，世人都說他們聰明智慧，是大阿羅漢，比如富蘭那迦葉等人，以及尼乾子。我問他們尚且都不知道，更何況這位沙門年紀輕輕，出家不久，我問他怎麼可能得到解答呢？』他又反覆思考：『那位沙門不可輕視，不可欺侮。為什麼呢？有的沙門，雖然年紀小，但或許聰明，有大智慧，不可預料，我今天還是應當去那位大沙門那裡請教我心中的疑惑。』 現代漢語譯本：『當時，娑毗耶遊行者前往佛陀所在的地方，遠遠地看見世尊，就像虛空中繁星點綴一樣，在眾人中宣講佛法。他看到后，心中生起信服之感：『這必定是之前我聽說的如來、世尊、多陀阿伽度、阿羅呵、三藐三佛陀，不會有錯。』於是就走到佛陀那裡。到了佛陀那裡后，他與世尊互相問候，說了些客套話，各種交談，說完后就退到一旁坐下。娑毗耶遊行者，就用偈頌對佛陀說：』 現代漢語譯本：『我是娑毗耶道人， 故從他方遠來至， 心有疑欲問大智， 唯愿為我分別說。 若能斷我心所疑， 一一思惟為我說， 依我義句次第解， 分分開曉莫參差。』 現代漢語譯本：『當時，娑毗耶說完這偈頌后，就默然不語。但諸佛的教法，有三種神通門來說法，如果可以教化，就用神通教化。哪三種呢？第一種叫做出現神通，第二種叫做教示神通，第三種叫做教行神通。』

English version: Then, the wanderer Sabhiya thought: 'This elder, when I ask him, cannot answer even the smallest questions about things like dust particles, and he misunderstands my meaning, confusing and jumbling things, making it impossible for me to understand. His words are obscure, making me feel even more ashamed, and then he gets angry and shouts for no reason.' English version: 'Then, the wanderer Sabhiya, feeling disgusted with Purana Kassapa, left him and went to Makkhali Gosala and the Niganthas. Having arrived there, he exchanged greetings with the Nigantha sons, spoke politely, and after inquiring about their well-being, he stepped aside. The wanderer Sabhiya asked the Niganthas, as before, about 'what is called a bhikkhu' and 'how to seek the path.' When the Nigantha sons were asked this by Sabhiya, their minds became confused and they could not answer. Then, Sabhiya thought: 'These elders cannot even understand the smallest things like dust particles, and when I ask them, they become confused and cannot understand, and it only increases my anger, and they shout as before.' Then, Sabhiya thought: 'Is there no one else in the world, either a samana or a brahmana, who is called 'all-knowing' and a 'true arahant'? If there is such a person, I will go to him and ask about my doubts, and if I can get answers, I will serve and honor him, and never leave him, morning and night.' English version: 'Then, Sabhiya thought again: 'The great samana is now in the Deer Park of Varanasi, where the sages live. People say he is very wise and an arahant. Today, I should go to that samana and ask about my doubts.' He further considered: 'The samanas and brahmanas here are all old and virtuous, having practiced the holy life for a long time. Each of them is qualified to be a teacher of kings, and people say they are wise and great arahants, such as Purana Kassapa and the Nigantha sons. If they do not know when I ask them, how could this samana, who is young and has not been ordained for long, possibly answer my questions?' He thought again: 'That samana should not be underestimated or insulted. Why? Because some samanas, though young, may be wise and have great wisdom, which cannot be known. Today, I should still go to that great samana and ask about my doubts.' English version: 'Then, the wanderer Sabhiya went to where the Buddha was, and from afar he saw the World Honored One, like the stars adorning the sky, preaching the Dharma among the crowd. Upon seeing this, he felt a sense of faith: 'This must be the Tathagata, the World Honored One, the Tathagata, the Arhat, the Samyaksambuddha, that I have heard about before, there is no doubt.' So he went to the Buddha. Having arrived at the Buddha's place, he exchanged greetings with the World Honored One, spoke politely, and after various conversations, he stepped aside and sat down. The wanderer Sabhiya then spoke to the Buddha in verse:' English version: 'I am the ascetic Sabhiya, Having come from afar, My heart has doubts, I wish to ask the great wise one, I pray you will explain it to me. If you can resolve my doubts, Explain it to me one by one, According to my meaning, explain it in order, Clearly and without confusion.' English version: 'Then, after Sabhiya spoke this verse, he remained silent. But the teachings of all Buddhas have three kinds of miraculous powers to teach. If someone can be taught, they are taught with miraculous powers. What are the three? The first is called the miracle of manifestation, the second is called the miracle of instruction, and the third is called the miracle of practice.'

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。而世尊為彼娑毗耶波梨婆阇心有所疑，知其心已，向娑毗耶，以偈答曰：

「『汝娑毗耶遠道來，　　欲問於我心疑惑， 汝今可說我當解，　　隨汝所問我領之。 一如問意不令差，　　汝娑毗耶宜早說， 心心欲請莫疑惑，　　一一如問當廣宣。』

「爾時，世尊說是偈已，其娑毗耶波梨婆阇作如是念：『我于已前諸處所有，或復沙門，或婆羅門，年耆宿德，久來出家，堪作國師，世間謂言大阿羅漢，智慧聰明。我問彼等心所疑義，然其彼等皆悉倒錯，不能報我。以不能答我所問義，而其彼等心內懷慚，面作三分，顰眉皺額生於瞋恨，無事唱呴。』時，娑毗耶心生希有：『此大沙門我之所問，不嗔不忿，增上清凈容貌凞怡，不作異色，更益光顯，我所咨問，許為我宣，我于彼人，諸根寂靜，不見有錯。』知如此已，其娑毗耶波梨婆阇，心大歡喜，踴躍遍滿，不能自勝。得歡喜已，即以偈頌，問佛義言：

「『大聖云何名比丘？　　諸聖伏者何名伏？ 知見何事名為覺？　　唯愿世尊為我宣。』

「爾時，世尊即以偈頌而答于彼波梨婆阇娑毗耶言：

「『苦行無礙求菩提，　　渡諸疑向涅槃岸， 有有無有悉棄捨，　　梵行漏盡名比丘。 一切舍處正念行，　　于不殺害世間內， 能得清凈無濁體，　　免脫諸縛名為調。 若能內外攝諸根，　　如此降伏是名直， 厭離此世及後世，　　待時涅槃名善行。 于諸劫中勤苦修，　　生死二邊隨業受， 世間無垢離諸縛，　　是名為覺生死窮。』

「時，娑毗耶波梨婆阇聞說歡喜，復更以偈而問佛言：

「『何等名為修梵行？　　沙門清凈復云何？ 佛說大智云何調？　　今問世尊為我解。』

「爾時，世尊還以偈頌而答于彼波梨婆阇娑毗耶言：

「『以舍諸罪無垢纏，　　善得禪定正住地， 獨能超越煩惱海，　　是名為聖梵行人。 福德積聚舍諸非，　　此世彼世知無惱， 一切生死除滅故，　　得此證者名沙門。 諸有業報悉滅除，　　一切世間諸內外， 一切天人不能穢，　　如是即名清凈形。 諸縛皆盡無所拘，　　一切世間內外處， 貪癡瞋恚悉免脫，　　佛說是名大智人

現代漢語譯本：當時，世尊知道娑毗耶波梨婆阇心中有所疑惑，就對娑毗耶說偈回答： 『你娑毗耶遠道而來，想問我心中疑惑的事情，你現在可以說了，我當爲你解答，隨你所問，我都會領會。我會如你所問的意思回答，不會有偏差，你娑毗耶應該早點說，心中有什麼疑問就不要疑惑，我會一一如你所問的詳細宣說。』 當時，世尊說完這偈頌后，娑毗耶波梨婆阇心想：『我以前在其他地方，無論是沙門還是婆羅門，那些年老德高、出家很久、可以做國師的人，世人都說他們是大阿羅漢，智慧聰明。我問他們心中疑惑的道理，他們都說錯了，不能回答我。因為不能回答我所問的道理，他們心中感到慚愧，臉上露出不悅的表情，皺著眉頭，生氣，無緣無故地大聲呵斥。』這時，娑毗耶心中感到稀奇：『這位大沙門，我問他問題，他不生氣不發怒，反而更加清凈，容貌喜悅，沒有不高興的樣子，反而更加光彩照人，我所請教的問題，他答應為我宣說，我觀察他，諸根寂靜，沒有發現任何錯誤。』知道這些后，娑毗耶波梨婆阇心中非常歡喜，激動得不能自已。得到歡喜后，就用偈頌問佛： 『大聖，什麼叫做比丘？諸聖所降伏的又是什麼？知道什麼事情叫做覺悟？希望世尊為我宣說。』 當時，世尊就用偈頌回答娑毗耶波梨婆阇說： 『苦行沒有障礙，追求菩提，渡過各種疑惑，到達涅槃的彼岸，有和無都捨棄，梵行清凈沒有煩惱，這叫做比丘。在一切捨棄的地方，正念而行，在不殺害的世界裡，能夠得到清凈沒有污濁的身體，免除各種束縛，這叫做調伏。如果能夠內外收攝諸根，這樣降伏就叫做正直，厭離這個世界和後世，等待時機進入涅槃，這叫做善行。在各種劫中勤苦修行，生死兩邊隨業報而受，世間沒有污垢，脫離各種束縛，這叫做覺悟，生死窮盡。』 當時，娑毗耶波梨婆阇聽了這些話，非常歡喜，又用偈頌問佛： 『什麼叫做修梵行？沙門清凈又是什麼？佛說的大智慧又是什麼？現在請問世尊為我解答。』 當時，世尊又用偈頌回答娑毗耶波梨婆阇說： 『因為捨棄各種罪過，沒有污垢纏繞，善於得到禪定，安住在正道上，獨自能夠超越煩惱的海洋，這叫做聖梵行人。積累福德，捨棄各種錯誤，知道此世和彼世都沒有煩惱，一切生死都滅除了，得到這種證悟的人叫做沙門。各種業報都滅除了，一切世間內外，一切天人都不能污染，這樣就叫做清凈之身。各種束縛都斷盡了，沒有被任何事物拘束，一切世間內外，貪婪、愚癡、嗔恨都免除了，佛說這叫做大智慧的人。』

English version: Then, the World Honored One, knowing that Sābhīya Parivrājaka had doubts in his mind, addressed Sābhīya with a verse in reply: 'You, Sābhīya, have come from afar, wanting to ask me about the doubts in your mind. You may speak now, and I will resolve them for you. I will understand whatever you ask. I will answer according to your intention, without any deviation. You, Sābhīya, should speak early. Do not hesitate with any questions in your mind. I will explain everything in detail as you ask.' At that time, after the World Honored One finished speaking this verse, Sābhīya Parivrājaka thought: 'In the past, in various places, whether they were Śramaṇas or Brahmins, those who were old and virtuous, who had been ordained for a long time, who could be national teachers, and whom the world called great Arhats, wise and intelligent, I asked them about the doubts in my mind, but they all answered incorrectly and could not reply to me. Because they could not answer my questions, they felt ashamed, their faces showed displeasure, they frowned, became angry, and shouted for no reason.' At this time, Sābhīya felt amazed: 'This great Śramaṇa, when I ask him questions, he does not get angry or upset. Instead, he becomes even more pure, his countenance is joyful, he does not show any displeasure, but rather becomes more radiant. He has agreed to explain the questions I have asked. I observe him, his senses are tranquil, and I do not see any faults.' Knowing this, Sābhīya Parivrājaka felt great joy, and was so excited that he could not contain himself. Having gained joy, he then asked the Buddha with a verse: 'Great Sage, what is called a Bhikṣu? What is it that the saints have subdued? Knowing what is called enlightenment? I hope the World Honored One will explain it to me.' At that time, the World Honored One replied to Sābhīya Parivrājaka with a verse: 'Practicing austerities without hindrance, seeking Bodhi, crossing over all doubts, reaching the shore of Nirvana, abandoning both existence and non-existence, practicing pure conduct without defilements, this is called a Bhikṣu. In all places of abandonment, acting with mindfulness, in a world of non-killing, being able to obtain a pure and undefiled body, freed from all bonds, this is called taming. If one can internally and externally restrain the senses, such subduing is called uprightness, detesting this world and the next, waiting for the time to enter Nirvana, this is called good conduct. In various kalpas, diligently practicing, receiving the consequences of karma on both sides of birth and death, being without defilement in the world, free from all bonds, this is called enlightenment, the end of birth and death.' At that time, Sābhīya Parivrājaka, having heard these words, was very happy, and again asked the Buddha with a verse: 'What is called practicing pure conduct? What is the purity of a Śramaṇa? What is the great wisdom that the Buddha speaks of? Now I ask the World Honored One to explain it to me.' At that time, the World Honored One again replied to Sābhīya Parivrājaka with a verse: 'Because of abandoning all sins, without defilements entangling, being good at obtaining samadhi, dwelling in the right path, being able to transcend the ocean of afflictions alone, this is called a holy practitioner of pure conduct. Accumulating merit, abandoning all errors, knowing that there is no affliction in this world or the next, all birth and death are extinguished, one who has attained this realization is called a Śramaṇa. All karmic retributions are extinguished, in all the world, internally and externally, all gods and humans cannot defile, this is called a pure form. All bonds are exhausted, not being bound by anything, in all the world, internally and externally, greed, ignorance, and anger are all eliminated, the Buddha says this is called a person of great wisdom.'

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。』

「時，娑毗耶波梨婆阇既聞說已，復更以偈重問佛言：

「『諸佛以何為福田？　　云何巧知善方便？ 云何名為大仙聖？　　唯愿世尊為我宣。』

「『諸剎一一分別知，　　諸梵諸天堪受供， 果報執著解縛脫，　　如是乃名為福田。 業根報子所從生，　　諸梵諸天悉分別， 能以諸忍斷根本，　　如是名為巧智知。 彼此選擇白凈因，　　一切世間內外有， 無我不攝無處所，　　如是方便名善權。 一切諸法有無知，　　一切世間無內外， 此世天人得恭敬，　　無礙獨脫是名仙。』

「『以何得故名為聞？　　云何隨順及精進？ 云何名為大龍者？　　唯愿世尊為說之。』

「『一切諸法悉聞知，　　所有諸罪功德等， 超越無復疑惑刺，　　一切不著是名聞。 名色皆是虛妄因，　　內外根塵是患本， 如是諸處解脫已，　　佛說名為隨順心。 舍離一切諸罪縛，　　離地獄苦須勇猛， 解脫彼等不染著，　　如是名為精進人。 世間有愛皆遠之，　　繫縛解脫皆悉斷， 諸漏已盡無復刺，　　如是體者名為龍。』

「『以何等故名為受？　　云何說聖及行行？ 何緣名為求道人？　　今問世尊為我說。』

「『所有韋陀一一選，　　或於沙門婆羅門， 其邊領解既證知，　　于彼各各皆受取。 截割邪見羅網斷，　　彼智不復受有胎， 三種相想泥已除，　　不作分別是名聖。 正得諸神通已盡，　　平等一切諸法知， 能達善逝諸世間，　　如是解者名行行。 諸法所有苦報者，　　若上若下若中間， 名色境界能遍知，　　如是之人名求道。』

「時，娑毗耶波梨婆阇所有咨問世尊之義，皆悉稱適於其本心，既歡喜已頂禮佛足，合十指掌瞻仰而嘆佛世尊言：『善哉！世尊！世間所有六十二見，皆無所用，於世間中，此等皆是虛妄之法。我今歸依無上世尊，唯世尊能悉分別知，是大丈夫，唯世尊能善解說法，唯世尊能知一切道，唯世尊能度諸苦海，唯世尊能永盡諸漏，唯世尊有最大威德，唯世尊獨多有智慧，唯世尊能得阿耨多羅三藐三菩提。』而說偈讚：

「『我今頂禮大丈夫，　　實行放光明普照， 能于天人世間內，　　善開甘露鼓之門， 我前所有疑惑心，　　唯世尊能為我解

現代漢語譯本： 『當時，娑毗耶波梨婆阇聽聞佛陀的說法后，再次以偈頌向佛陀請教：』 『諸佛以什麼作為福田？如何巧妙地瞭解善巧方便？如何被稱為大仙聖人？唯愿世尊為我宣說。』 『能一一分別瞭解諸剎土，諸梵天、諸天人堪受供養，對於果報的執著能夠解脫，這樣才稱為福田。業的根源和果報的種子從何而生，能夠分別瞭解諸梵天、諸天人，能夠以各種忍辱斷除根本，這樣稱為巧妙的智慧。能夠選擇彼此清凈的因，一切世間內外都有，沒有我所執著，沒有固定處所，這樣的方便稱為善巧權宜。瞭解一切諸法的有無，一切世間沒有內外之分，此世間的天人能夠恭敬，無礙自在解脫，這稱為仙人。』 『以什麼原因稱為聽聞？如何隨順和精進？如何稱為大龍？唯愿世尊為我解說。』 『能夠聽聞了解一切諸法，所有罪過和功德等，超越不再有疑惑的刺，一切都不執著，這稱為聽聞。名色都是虛妄的因，內外根塵是禍患的根本，在這些地方都解脫了，佛說這稱為隨順心。舍離一切罪惡的束縛，離開地獄的痛苦需要勇猛，解脫這些而不執著，這樣稱為精進的人。遠離世間一切的愛慾，束縛和解脫都斷除，各種煩惱都已斷盡沒有刺，這樣的身體稱為龍。』 『因為什麼稱為領受？如何說聖人和修行？因為什麼稱為求道的人？現在請問世尊為我解說。』 『對於所有吠陀經典一一選擇，或者對於沙門、婆羅門，在他們那裡領悟理解並證知，對於他們各自都接受。截斷邪見的羅網，他的智慧不再受有胎，三種相想的污泥已經去除，不作分別，這稱為聖人。正確獲得各種神通已經窮盡，平等了解一切諸法，能夠通達善逝的各個世間，這樣理解的人稱為修行。諸法所有苦的果報，無論是上、下還是中間，能夠普遍瞭解名色的境界，這樣的人稱為求道者。』 『當時，娑毗耶波梨婆阇所請問世尊的意義，都完全符合他的本心，他歡喜地頂禮佛足，合起十指手掌瞻仰佛陀，讚歎佛世尊說：『善哉！世尊！世間所有的六十二種見解，都沒有用處，在世間中，這些都是虛妄的法。我現在歸依無上的世尊，只有世尊能夠完全分別瞭解，是大丈夫，只有世尊能夠善於解說佛法，只有世尊能夠了解一切道，只有世尊能夠度脫諸苦海，只有世尊能夠永遠斷盡各種煩惱，只有世尊有最大的威德，只有世尊獨具智慧，只有世尊能夠證得阿耨多羅三藐三菩提。』並以偈頌讚嘆：』 『我今頂禮大丈夫，實行放光明普照，能在天人世間內，善開甘露鼓之門，我之前所有的疑惑，只有世尊能為我解開。』

English version: 'Then, Sābiya Parivrājaka, having heard this, further questioned the Buddha with verses:' 'By what are the Buddhas considered fields of merit? How does one skillfully understand skillful means? How is one called a great sage? May the World Honored One explain this to me.' 'To know each and every realm distinctly, the Brahmās and Devas who are worthy of offerings, to be liberated from attachment to karmic results, this is what is called a field of merit. To understand from where the roots of karma and the seeds of karmic results arise, to distinguish between the Brahmās and Devas, to be able to cut off the roots with various forms of patience, this is called skillful wisdom. To choose the pure causes of each other, which exist both internally and externally in all the worlds, without self-attachment, without a fixed place, such means are called skillful expedients. To know the existence and non-existence of all dharmas, without internal or external distinctions in all the worlds, to be respected by the Devas and humans of this world, to be unhindered and independently liberated, this is called a sage.' 'By what is one called hearing? How does one follow and practice diligently? How is one called a great dragon? May the World Honored One explain this to me.' 'To hear and understand all dharmas, all sins and merits, to transcend the thorns of doubt, to be unattached to everything, this is called hearing. Name and form are all illusory causes, the internal and external roots and dusts are the source of suffering, having been liberated from these places, the Buddha says this is called a compliant mind. To abandon all the bonds of sin, to leave the suffering of hell requires courage, to be liberated from these without attachment, this is called a diligent person. To stay far away from all worldly desires, to cut off both bondage and liberation, to have exhausted all outflows without any thorns, such a body is called a dragon.' 'By what is one called receiving? How does one speak of the holy and practice? Why is one called a seeker of the path? Now I ask the World Honored One to explain this to me.' 'To choose each and every Veda, or from the Śramaṇas and Brahmins, to understand and realize from them, to accept from each of them. To cut off the net of wrong views, his wisdom no longer receives rebirth, the mud of the three kinds of perceptions has been removed, not making distinctions, this is called a holy one. To have correctly obtained all the supernatural powers, to understand all dharmas equally, to be able to reach all the worlds of the Sugata, such an understanding is called practice. The karmic results of suffering of all dharmas, whether above, below, or in between, to be able to understand the realm of name and form, such a person is called a seeker of the path.' 'At that time, the meanings of Sābiya Parivrājaka's questions to the World Honored One all completely matched his own mind. He joyfully bowed at the Buddha's feet, joined his palms together, looked up at the Buddha, and praised the World Honored One, saying: 'Excellent! World Honored One! All the sixty-two views in the world are useless. In this world, these are all illusory dharmas. I now take refuge in the unsurpassed World Honored One. Only the World Honored One can fully understand and distinguish, is a great man. Only the World Honored One is skilled in explaining the Dharma. Only the World Honored One understands all paths. Only the World Honored One can deliver from the sea of suffering. Only the World Honored One can forever exhaust all outflows. Only the World Honored One has the greatest power and virtue. Only the World Honored One alone has wisdom. Only the World Honored One can attain Anuttara-samyak-sambodhi.' And he praised with verses:' 'I now bow to the great man, who practices and emits light that shines everywhere, who can, within the realms of Devas and humans, skillfully open the gate of the sweet dew drum. All the doubts I had before, only the World Honored One can resolve for me.'

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。 世尊既是大仙覺，　　諸塵垢盡無有餘， 其後更不受有身，　　一切生因皆散滅， 世尊已得清涼處，　　知足凈心常實行。 如是世尊猶若龍，　　最大丈夫金口說， 帝釋一切諸天等，　　諸仙諸聖皆樂聞。 世尊既是真覺人，　　世尊善能教導物， 世尊能降伏魔眾，　　世尊能斷諸使纏。 自已度脫復度他，　　于罪福中皆平等， 超越不貪著一切，　　天人世間明瞭知。 唯佛至真無上尊，　　已過一切諸邪道， 諸漏有因皆滅盡，　　猶如十五夜月明， 諸星圍繞遍滿空，　　如是照耀世間內， 識及名色壽命等。　　王舍所住諸人民， 有山名為毗富羅，　　一切最勝最為上。 又如諸龍雪山最，　　飛行之者空最高， 諸流海水最為深，　　又諸星中月為最， 若欲歸命調伏者，　　唯有歸命無上人。 歸命世間最勝尊，　　歸命正馭人中勝， 歸命無上尊善逝，　　歸命無等等至真。 猶如祭祀火最尊，　　意論唯咒術為最， 人中王為最自在，　　諸河大海最為寬， 諸星唯月最為光，　　諸明唯日最為盛， 上下六道善惡趣，　　所謂三界諸世間， 一切有形天及人，　　唯有世尊最為首， 是故我今合十指，　　頭面頂禮無上尊。』

「時，娑毗耶說如是偈贊如來已，復白佛言：『善哉！世尊！唯愿世尊！慈悲憐愍，聽我出家，並乞與我受具足戒。』是時，佛告娑毗耶言：『善來善來！汝娑毗耶！於我自說法行之中，正盡諸苦得解脫故。』是時，長老娑毗耶身即成比丘，滿具足戒。其娑毗耶出家未久，及受具足，行住坐臥，獨無伴侶，不曾染著，謹慎身口，不敢放逸，為求道故，如救頭然。如是行持未久之間，其善男子，正信勇猛，舍家出家，欲求無上清凈梵行，現見諸法，自心證知言：『我已盡一切生死，得梵行報，不受後有，所作已辦，自如是知。』其娑毗耶既已證知如是之處，得羅漢果，心善解脫。是時，世間凡成九十三阿羅漢，第一世尊乃至最後及娑毗耶。

「爾時，世尊成道之後，在波羅㮈鹿野苑內，通及佛身，合八人，六月十六日安居，至九月十五日，合九十三人解夏

現代漢語譯本 世尊既是偉大的覺悟者，一切塵垢都已清除乾淨，沒有絲毫殘留。 此後他不再承受有形之身，一切產生生命的因緣都已消散滅盡。 世尊已到達清涼寂靜的境地，知足常樂，內心清凈，並始終踐行正道。 這樣的世尊猶如神龍，是偉大的丈夫，金口所言真實不虛。 帝釋天、一切諸天以及諸仙、諸聖都樂於聽聞他的教誨。 世尊是真正的覺悟之人，善於教導眾生。 世尊能夠降伏魔眾，能夠斬斷一切煩惱的束縛。 他自己得到解脫，又能度化他人，對於罪與福都平等看待。 他超越一切，不貪著任何事物，天界、人間的一切他都明瞭知曉。 唯有佛陀是至真無上的尊者，已經超越了一切邪道。 一切煩惱的根源都已滅盡，猶如十五的滿月，光明皎潔。 眾星環繞，遍佈天空，世尊的光明也如此照耀世間。 他明瞭識、名色、壽命等一切現象。 在王舍城居住的人民，有一座山名為毗富羅，是所有山中最殊勝、最高的。 又如諸龍以雪山為最，飛行者以天空為最高，河流以海水為最深，眾星以月亮為最亮。 如果想要歸依調伏者，唯有歸依無上之人。 歸依世間最殊勝的尊者，歸依正道中引導眾生的勝者。 歸依無上尊者善逝，歸依無與倫比的至真之人。 猶如祭祀中火最為尊貴，意論中咒術最為殊勝，人中以國王最為自在，河流以大海最為寬廣。 眾星中唯有月亮最為明亮，光明中唯有太陽最為熾盛。 上下六道，善惡諸趣，所謂三界諸世間，一切有形的天人和人，唯有世尊最為首要。 因此，我今天合起十指，頭面頂禮無上尊者。 當時，娑毗耶說了這些偈頌讚嘆如來后，又對佛說：『善哉！世尊！唯愿世尊慈悲憐憫，允許我出家，並賜予我受具足戒。』 這時，佛告訴娑毗耶說：『善來善來！你娑毗耶！在我所說的法行中，能夠真正地消除一切痛苦，得到解脫。』 這時，長老娑毗耶的身體立刻成為比丘，圓滿受持了具足戒。 娑毗耶出家不久，受具足戒后，行住坐臥，獨自一人，沒有伴侶，不曾沾染任何慾望，謹慎自己的身口意，不敢放縱自己，爲了求道，如同救火一般急切。 這樣修行不久，這位善男子，正信勇猛，捨棄家庭出家，想要追求無上清凈的梵行，親身見到諸法，內心證悟到：『我已經斷盡一切生死，得到梵行的果報，不再有後世的生命，該做的都已經做完，自己如是知曉。』 娑毗耶既然已經證悟到這樣的境界，得到了阿羅漢果，內心得到徹底的解脫。 這時，世間總共成就了九十三位阿羅漢，從第一位世尊到最後一位娑毗耶。 當時，世尊成道之後，在波羅奈鹿野苑內，包括佛陀自身，共有八人，在六月十六日開始安居，到九月十五日，共有九十三人解夏。

English version The World-Honored One is the great sage who has awakened, all defilements have been completely eradicated, with nothing remaining. Thereafter, he no longer undergoes physical existence, all causes of birth have been scattered and extinguished. The World-Honored One has attained the place of coolness and tranquility, content and pure in heart, always practicing the right path. Such a World-Honored One is like a dragon, a great man whose golden words are true and unwavering. Indra, all the gods, as well as the immortals and sages, are delighted to hear his teachings. The World-Honored One is a truly awakened person, skilled in guiding all beings. The World-Honored One is able to subdue the hordes of demons, and able to sever the entanglements of all afflictions. He has liberated himself and also liberates others, regarding sin and merit with equanimity. He transcends everything, not clinging to anything, and clearly understands all in the heavens and the human world. Only the Buddha is the supreme and true venerable one, having surpassed all wrong paths. All sources of defilements have been extinguished, like the full moon on the fifteenth night, bright and clear. Surrounded by stars, filling the sky, the light of the World-Honored One also illuminates the world. He understands all phenomena such as consciousness, name and form, and lifespan. Among the people living in Rajagriha, there is a mountain called Vipula, the most excellent and highest of all mountains. Just as dragons consider the Himalayas the greatest, those who fly consider the sky the highest, rivers consider the ocean the deepest, and stars consider the moon the brightest. If one wishes to take refuge in the one who tames, one should only take refuge in the supreme one. Take refuge in the most excellent venerable one of the world, take refuge in the victor who guides beings on the right path. Take refuge in the supreme venerable one, the well-gone one, take refuge in the incomparable and true one. Just as fire is the most revered in sacrifices, mantras are the most excellent in discussions, kings are the most free among people, and the ocean is the widest among rivers. Among the stars, only the moon is the brightest, and among lights, only the sun is the most radiant. In the six realms of existence, the good and evil destinies, the so-called three realms of the world, all beings with form, gods and humans, only the World-Honored One is the foremost. Therefore, I now join my ten fingers, and bow my head to the supreme venerable one. Then, after Sabhiya spoke these verses in praise of the Tathagata, he said to the Buddha: 'Excellent, World-Honored One! May the World-Honored One have compassion and allow me to leave home and grant me the full ordination.' At that time, the Buddha said to Sabhiya: 'Welcome, welcome! You, Sabhiya! In the Dharma practice I have taught, you can truly eliminate all suffering and attain liberation.' At that time, the elder Sabhiya's body immediately became a Bhikkhu, fully receiving the complete precepts. Not long after Sabhiya left home and received full ordination, he walked, stood, sat, and lay down alone, without companions, never being tainted by any desires, being careful in his actions, speech, and thoughts, not daring to be lax, seeking the path as if saving his own head from fire. Having practiced in this way for not long, this good man, with right faith and courage, left his family to seek the supreme pure Brahma-conduct, personally seeing all dharmas, and realizing in his heart: 'I have exhausted all births and deaths, attained the reward of Brahma-conduct, will not have future existence, what needed to be done has been done, I know this myself.' Since Sabhiya had realized such a state, he attained the fruit of an Arhat, and his heart was completely liberated. At that time, there were a total of ninety-three Arhats in the world, from the first, the World-Honored One, to the last, Sabhiya. At that time, after the World-Honored One attained enlightenment, in the Deer Park of Varanasi, including the Buddha himself, there were eight people. They began their retreat on the sixteenth day of the sixth month, and by the fifteenth day of the ninth month, there were ninety-three people who ended their retreat.

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佛本行集經教化兵將品第四十三上

「爾時，他方有諸人輩，或從處處諸邑聚落及諸國土，各各相喚，意並愿樂欲求出家乞具足戒，來波羅㮈，到于佛邊，白世尊言：『與我出家受具足戒。』以是因緣，諸舊比丘應接勞乏。彼等諸人求欲出家，聲響喧鬧，以此因緣，惱亂世尊，不得閒靜。

「爾時，世尊於一時間，獨坐靜室，如是思惟：『今者諸人從於四遠他方聚落國土而來，至於此處，意如是念，如來與我出家受具。以是因緣，其諸人等，意欲規求遠來疲惓，又復為我作于擾亂。我今可遣諸比丘等，令其處處至於他方聚落城邑教化一切，若有諸人慾求出家受具戒者，如法當與。』

「爾時，世尊作是念已，于晨朝時，從房而出，以此因緣，集聚一切諸比丘眾。既聚集已，而告之言：『汝等比丘！今應當知！我在空閑靜寂之室，作是思惟，如上所說，乃至汝等，向於他方，與其出家，與受具足，勿令其來，既自勞苦復妨亂他。』如是告已，更重語言：『我今教敕汝諸比丘，至於他方聚落城邑，若有人來欲求出家受具戒者，汝當與其出家受具。』復告比丘：『若彼來欲出家之時，汝等應須作如是事，先當爲其剃除鬚髮；既剃落已，即教令著袈裟色衣，其著衣時，齊整服飾，偏袒右臂，教在眾前，右膝著地，教令頂禮諸比丘足；禮已還起，在比丘前跪坐，教令合十指掌，作如是語：「我某甲，歸依佛、歸依法、歸依僧。」汝等比丘！從今已后，依我敕教，若有人來求欲出家，受戒三歸，即得具足。』

「爾時，世尊還在於彼波羅㮈城鹿苑坐夏，告諸比丘作如是言：『汝諸比丘！若當知我已得解脫，應於一切諸天人中汝等行行，為令多人得利益故，為令多人得安樂故，為世間求當來利益及安樂故。若欲行至他方聚落，獨自得去不須二人。又複比丘！汝等若至他方聚落，為于多人生憐愍故，攝受彼故，當爲說法初中后善，其義微妙，具足無缺。汝等比丘！當說梵行，有諸眾生，少諸塵垢，薄于結使，諸根成熟，恐畏不能得聞正法，即不能得知於法相。』

「佛告比丘：『我從今日漸當移去行向優婁頻螺聚落，詣兵將村，而為彼等說法教故

現代漢語譯本 當時，其他地方的人們，有的從各處的村莊聚落以及各個國家，互相呼喚，都願意請求出家受具足戒，來到波羅奈，到佛陀那裡，稟告世尊說：『請允許我們出家受具足戒。』因為這個緣故，那些年長的比丘們應接不暇，非常勞累。那些請求出家的人，喧譁吵鬧，因為這個緣故，擾亂了世尊，使他不得安寧。 當時，世尊在某個時候，獨自坐在靜室裡，這樣思索：『現在這些人從遙遠的四方村落國家而來，到這裡，心裡想著，如來會允許我出家受戒。因為這個緣故，那些人想要請求，遠道而來非常疲憊，又來擾亂我。我現在可以派遣比丘們，讓他們到各處，到其他地方的村莊城鎮去教化眾人，如果有想要出家受具足戒的人，就按照佛法給予他們。』 當時，世尊這樣想完之後，在早晨的時候，從房間出來，因為這個緣故，召集所有的比丘們。聚集完畢后，告訴他們說：『你們這些比丘！現在應當知道！我在空閑安靜的房間里，這樣思索，就像上面所說的，乃至你們，到其他地方，允許他們出家，給予他們受具足戒，不要讓他們來這裡，既自己勞累又妨礙別人。』這樣說完之後，又重複說道：『我現在教導你們這些比丘，到其他地方的村莊城鎮，如果有人來請求出家受具足戒，你們就應當允許他們出家受具。』又告訴比丘們：『如果他們來請求出家的時候，你們應當這樣做，先要為他們剃除鬚髮；剃完之後，就教他們穿上袈裟色的衣服，穿衣服的時候，整理好服裝，袒露右臂，教他們在眾人面前，右膝跪地，教他們頂禮比丘們的腳；禮拜完畢後站起來，在比丘面前跪坐，教他們合起十指手掌，說這樣的話：「我某某，歸依佛、歸依法、歸依僧。」你們這些比丘！從今以後，按照我的教導，如果有人來請求出家，受戒三歸，就得到了具足戒。』 當時，世尊還在波羅奈城的鹿野苑安居，告訴比丘們說：『你們這些比丘！如果知道我已經得到解脫，應當在一切天人中行走，爲了讓更多的人得到利益，爲了讓更多的人得到安樂，爲了世間尋求未來的利益和安樂。如果想要到其他地方的村莊，自己去就可以了，不需要兩個人一起。還有，比丘們！你們如果到其他地方的村莊，爲了憐憫更多的人，攝受他們，應當為他們說法，開始、中間、最後都很好，意義微妙，完整無缺。你們這些比丘！應當宣說梵行，有些眾生，塵垢很少，煩惱很薄，根基成熟，恐怕不能聽到正法，就不能知道法的真相。』 佛陀告訴比丘們：『我從今天開始，將要逐漸離開，前往優婁頻螺村落，到兵將村，為他們說法教化。』

English version At that time, people from other places, some from various villages and settlements and various countries, called out to each other, all wishing to request to leave home and receive full ordination. They came to Varanasi, to the Buddha, and reported to the World Honored One, saying, 'Please allow us to leave home and receive full ordination.' Because of this, the older monks were overwhelmed and very tired. Those who requested to leave home were noisy and clamorous, and because of this, they disturbed the World Honored One, preventing him from being peaceful. At that time, the World Honored One, at a certain time, sat alone in a quiet room, thinking like this: 'Now these people have come from distant villages and countries, and they think in their hearts that the Tathagata will allow them to leave home and receive ordination. Because of this, those people want to request, they have come from afar and are very tired, and they are also disturbing me. Now I can send the monks, let them go to various places, to other villages and towns to teach the people. If there are people who want to leave home and receive full ordination, they should give it to them according to the Dharma.' At that time, after the World Honored One had thought this, in the morning, he came out of the room, and because of this, he gathered all the monks. After gathering, he told them, 'You monks! Now you should know! I was thinking in a quiet room, as I said above, that you should go to other places, allow them to leave home, and give them full ordination. Do not let them come here, which is both tiring for themselves and hinders others.' After saying this, he repeated, 'Now I instruct you monks, go to other villages and towns, if there are people who come to request to leave home and receive full ordination, you should allow them to leave home and receive ordination.' He also told the monks, 'If they come to request to leave home, you should do this, first shave their beards and hair; after shaving, teach them to wear the robes of the color of the kasaya, when wearing the robes, tidy up their clothes, expose their right arm, teach them to kneel on their right knee in front of the crowd, teach them to bow to the feet of the monks; after bowing, stand up, kneel in front of the monks, teach them to put their ten fingers together, and say these words: "I, so-and-so, take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha." You monks! From now on, according to my instructions, if someone comes to request to leave home, receive the three refuges, then they have received full ordination.' At that time, the World Honored One was still residing in the Deer Park of Varanasi, and told the monks, 'You monks! If you know that I have attained liberation, you should walk among all the gods and humans, in order to benefit more people, in order to bring more people peace and happiness, and for the world to seek future benefits and peace and happiness. If you want to go to other villages, you can go by yourself, you do not need two people to go together. Also, monks! If you go to other villages, in order to have compassion for more people, to receive them, you should preach the Dharma to them, the beginning, the middle, and the end are all good, the meaning is subtle, complete and without lack. You monks! You should proclaim the Brahma-faring, there are some beings, with little dust and defilement, thin afflictions, mature roots, who are afraid that they cannot hear the true Dharma, and thus cannot know the true nature of the Dharma.' The Buddha told the monks, 'From today, I will gradually leave and go to the village of Uruvilva, to the village of the soldiers, to preach the Dharma and teach them.'

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。』爾時，世尊即說偈言：

「『比丘我今度諸苦，　　已作自利復益他， 所有多人苦未除，　　今須為其作憐愍。 是故汝等比丘輩，　　各各宜應獨自行， 我今亦復從此移，　　欲向頻螺聚落所。』

「爾時，魔王波旬密來往詣佛所，到佛所已，即便向佛而說偈言：

「『汝為諸縛之所縛，　　亦同諸天人等有， 既被一切繩所繫，　　沙門汝不脫網羅。』

「爾時，世尊聞此偈已，即便如是思惟念言：『此是魔王波旬語也。』如是知已，還以偈報魔波旬言：

「『我久已脫一切縛，　　天人所有我悉無， 我此諸縛既離身，　　降汝波旬更何道？』

「爾時，世尊重更以偈毀辱于彼魔王波旬，作如是言：

「『一切色聲香味觸，　　此是五欲法染人， 我今悉已一切除，　　降汝惡魔波旬訖。』

「爾時，波旬聞此偈已，作是思惟：『沙門瞿曇已知我心。』生大苦惱，深自悔恨，從彼地方忽然不現。

「時，諸比丘同白佛言：『善哉！世尊！若有人來至於我所，問我等言：「尊者比丘！何名沙門及婆羅門？」我等比丘于彼聞已，當作云何報答于彼？』

「爾時，佛告諸比丘言：『若有人問，云何沙門及婆羅門？比丘出家有如是者，汝等比丘！若知是時，應當正知，知已應當正心觀察。』

「爾時，世尊因此事緣，因此言次，為諸比丘而說偈言：

「『永除諂曲及我慢，　　貪恚欲盡無處貪， 如是清凈體性常，　　彼者沙門比丘是。 諸罪漏盡號梵志，　　精進苦行名沙門， 彼等垢盡出塵勞，　　是真出家破諸惡。』

「時，諸比丘聞此偈已，復白佛言：『善哉！世尊！我等比丘乞食之時，須作何言？或復言謂施於我食？或復直言佈施食也？我等云何方便乞食？』

「爾時，佛告諸比丘言：『汝諸比丘！不應如是依汝所言。所以者何？須護物心。』是時，世尊以偈報于諸比丘言：

「『智人乞食無有言，　　亦不指點云與食， 聖者默然側立念，　　是名乞食真比丘。 若有智者乞食時，　　但當諦視一邊住， 彼人若見如此已，　　即知是乞食沙門

現代漢語譯本：當時，世尊即說偈語道： 『比丘們，我今天度脫了諸多的痛苦，已經完成了自利也利益了他人的事情，還有許多人的痛苦沒有解除，現在需要為他們生起憐憫之心。 所以你們這些比丘們，各自都應該獨自修行，我現在也要從這裡離開，想要前往頻螺聚落。』 當時，魔王波旬秘密地來到佛陀所在的地方，到達佛陀那裡后，就向佛陀說了偈語： 『你被各種束縛所捆綁，也和諸天人一樣，既然被一切繩索所繫縛，沙門你無法逃脫羅網。』 當時，世尊聽到這個偈語后，就如此思惟：『這是魔王波旬說的話。』這樣知道后，就用偈語回覆魔王波旬說： 『我早就已經解脫了一切的束縛，天人所擁有的我都沒有，我這些束縛既然已經離開我的身體，降伏你波旬又能如何呢？』 當時，世尊又用偈語來毀辱魔王波旬，這樣說道： 『一切的色、聲、香、味、觸，這是五欲的法來污染人，我現在都已經全部除去了，降伏你這個惡魔波旬已經結束了。』 當時，波旬聽到這個偈語后，這樣思惟：『沙門瞿曇已經知道我的心意了。』生起了巨大的苦惱，深深地自我悔恨，從那個地方忽然消失不見。 這時，眾比丘一同對佛陀說：『善哉！世尊！如果有人來到我們這裡，問我們說：「尊者比丘！什麼是沙門和婆羅門？」我們這些比丘聽到后，應當如何回答他們呢？』 當時，佛陀告訴眾比丘說：『如果有人問，什麼是沙門和婆羅門？比丘出家有這樣的人，你們這些比丘！如果知道這個時候，應當正確地知道，知道后應當正心觀察。』 當時，世尊因為這件事的緣故，因為這些話的次序，為眾比丘說了偈語： 『永遠去除諂媚虛偽和傲慢，貪慾和嗔恚都已滅盡，沒有貪戀的地方，像這樣清凈的體性是永恒的，這樣的人就是沙門比丘。 各種罪漏都已滅盡的稱為梵志，精進苦行的稱為沙門，他們這些垢穢都已滅盡，脫離了塵世的勞苦，才是真正的出家，破除了各種邪惡。』 這時，眾比丘聽到這個偈語后，又對佛陀說：『善哉！世尊！我們這些比丘乞食的時候，需要說什麼話呢？或者說「請施捨食物給我」？或者直接說「佈施食物」？我們應當如何方便地乞食呢？』 當時，佛陀告訴眾比丘說：『你們這些比丘！不應該像你們所說的那樣。為什麼呢？需要守護施主的心。』這時，世尊用偈語回答眾比丘說： 『有智慧的人乞食的時候不說話，也不指點說「給我食物」，聖者默默地站在一旁思考，這才是真正的乞食比丘。 如果有智慧的人乞食的時候，只是靜靜地注視著一邊站立，那個人如果看到這樣，就知道這是乞食的沙門。』

English version: At that time, the World Honored One spoke in verse: 'Monks, I have now delivered many from suffering, having accomplished self-benefit and also benefited others. There are still many whose suffering has not been relieved, and now it is necessary to have compassion for them. Therefore, you monks, each of you should practice alone. I will also move from here, desiring to go to the village of Pinara.' At that time, Mara, the King of Demons, secretly came to where the Buddha was. Having arrived, he spoke to the Buddha in verse: 'You are bound by various fetters, and are like the gods and humans. Since you are tied by all kinds of ropes, Shramana, you cannot escape the net.' At that time, the World Honored One, having heard this verse, thought thus: 'This is the speech of Mara, the King of Demons.' Having understood this, he replied to Mara in verse: 'I have long since been freed from all fetters. I have none of what gods and humans possess. Since these fetters have left my body, what can you, Mara, do to me?' At that time, the World Honored One further insulted Mara, the King of Demons, with a verse, saying: 'All forms, sounds, smells, tastes, and touches, these are the five desires that defile people. I have now removed them all. The subjugation of you, evil Mara, is complete.' At that time, Mara, having heard this verse, thought: 'The Shramana Gautama knows my mind.' He felt great distress, deeply regretting himself, and suddenly disappeared from that place. Then, the monks together said to the Buddha: 'Excellent, World Honored One! If someone comes to us and asks, "Venerable monks, what is a Shramana and what is a Brahmin?" how should we monks answer them?' At that time, the Buddha told the monks: 'If someone asks, what is a Shramana and what is a Brahmin? There are such monks who have left home. You monks! If you know this time, you should know correctly, and after knowing, you should observe with a correct mind.' At that time, the World Honored One, because of this matter, because of these words, spoke a verse for the monks: 'Forever removing flattery and arrogance, greed and anger are exhausted, with no place for craving. Such a pure nature is eternal, and that person is a Shramana monk. Those whose defilements are exhausted are called Brahmins, those who practice diligently are called Shramanas. They have exhausted their defilements, escaped the toil of the world, and are truly those who have left home, having broken all evils.' Then, the monks, having heard this verse, again said to the Buddha: 'Excellent, World Honored One! When we monks beg for food, what should we say? Should we say, "Please give me food"? Or should we directly say, "Give alms of food"? How should we conveniently beg for food?' At that time, the Buddha told the monks: 'You monks! You should not speak as you have said. Why? It is necessary to protect the mind of the giver.' At that time, the World Honored One replied to the monks in verse: 'A wise person does not speak when begging for food, nor does he point and say, "Give me food." A sage silently stands aside and contemplates. This is the true begging monk. If a wise person is begging for food, he should just quietly look to one side and stand. If that person sees this, he will know that this is a Shramana begging for food.'

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「時，諸比丘復問佛言：『若復有人，生信心已，乞我等食，恭敬我等，我等比丘更作何言？為當語彼：「汝大吉利？」為當語彼：「汝大安隱？」為當語彼：「汝大功德？」為當語彼：「我今受已，汝得多福？」為當語言：「汝無有福？」我等比丘當云何言？唯愿教導。』

「爾時，佛告諸比丘言：『汝諸比丘！不應如是依汝所說。我今方便教示汝等，當作如是。』以偈說言：

「『佈施增長大福德，　　忍辱一切怨仇無， 善人棄捨于諸非，　　離欲自然得解脫。 修福常得安隱樂，　　所求易辦多種饒， 現世速得寂定心，　　然後證彼涅槃處。』

「爾時，世尊略說此偈教諸比丘，如是受食咒愿法用。

「爾時，彼等諸比丘眾，從佛受得如是教誨，從坐而起，頂禮佛足，圍繞三匝，隨意而行。是時，彼等諸比丘眾各隨去後，是時彼處有護林神、護樹之神、護經行神，見林內空、見樹下空、見經行空，私心思慕諸比丘故，往詣佛所而說此偈，咨問佛言：

「『我等諸神大戀慕，　　見此林樹悉皆空， 彼多聞眾比丘僧，　　瞿曇釋子今何去？』

「爾時，世尊還以偈頌而報于彼守護樹林諸神等言：

「『眾等調伏諸根訖，　　遊行教化彼眾生， 或有往于憍薩羅，　　或向毗耶離城邑， 或詣阿逾阇國土，　　或趣金剛大地方， 決斷於他疑惑心，　　隨機逐情為說法。』

「爾時世尊波羅㮈城夏安居竟，隨多少時，然後重告諸比丘等，使更遊方隨緣教化。而世尊從波羅捺城，遊行漸至優婁頻螺聚落之所，是昔如來行苦行處。其村有一大婆羅門，名曰兵將，達到彼村，從舊往來道路而行，為教化故。

「爾時，世尊行舊路時，于其道傍見一園林蓊鬱可愛，是時世尊從路下僻深入彼林，從樹至樹，見有一樹端正可喜，即坐其下，一日訊息。時彼林內有諸丈夫，伴侶朋友足三十人，二十九人悉皆有妻，唯獨一人隻身無婦。時，彼朋友二十九人，共為此一無妻之人，求覓于婦，而不能得稱可其意。忽然雇得一個淫女，將來與其共相娛樂，而彼淫女即共彼人，隨意娛樂，行於世事，伺候彼等三十丈夫並皆眠睡，所有好物皆選擇取，即將逃走。

「爾時，彼人及諸朋友，相共尋求彼之淫女，遍歷彼林，而不能得

當時，眾比丘又問佛說：『如果有人生起信心后，乞求我們食物，恭敬我們，我們比丘應該說什麼呢？是應該對他們說：「你大吉大利？」還是應該對他們說：「你大安穩？」還是應該對他們說：「你大功德？」還是應該對他們說：「我接受了你的供養，你將獲得很多福報？」還是應該說：「你沒有福報？」我們比丘應該怎麼說呢？希望您能教導我們。』 這時，佛告訴眾比丘說：『你們這些比丘！不應該像你們所說的那樣。我現在方便教導你們，應該這樣做。』並用偈語說道： 『佈施能增長大福德，忍辱能消除一切怨恨，善人會捨棄一切不好的行為，遠離慾望自然就能得到解脫。 修福常常能得到安穩快樂，所求的事情容易辦成，而且有很多的財富，今生就能很快得到平靜的心，然後就能證得涅槃的境界。』 這時，世尊簡略地說了這個偈語，教導眾比丘，這是接受供養時的祝願方法。 當時，那些比丘們從佛那裡接受了這樣的教誨，從座位上站起來，頂禮佛足，圍繞佛三圈，然後各自離去。這時，那些比丘們各自離開后，當時那裡有護林神、護樹神、護經行神，看到林內空無一人、樹下空無一人、經行的地方也空無一人，私下思念著那些比丘，於是前往佛陀那裡，說了這個偈語，詢問佛說： 『我們這些神靈非常思念，看到這片樹林都空了，那些博學多聞的比丘僧眾，瞿曇的弟子們現在都到哪裡去了？』 這時，世尊也用偈語回答那些守護樹林的諸神說： 『他們都調伏了自己的諸根，教化那些眾生，有的去了憍薩羅，有的去了毗耶離城，有的去了阿逾阇國土，有的去了金剛大地方，他們決斷他人的疑惑，隨機應情地為他們說法。』 這時，世尊在波羅奈城結束了夏季安居，經過一段時間后，又告訴眾比丘們，讓他們再次遊方，隨緣教化。世尊從波羅奈城，逐漸到達優婁頻螺聚落，那裡是以前如來修行苦行的地方。那個村裡有一個大婆羅門，名叫兵將，他到達那個村子，從以前往來的道路走，爲了教化眾生。 這時，世尊走在舊路上，在路旁看到一個園林，樹木茂盛，非常可愛。這時，世尊從路邊偏僻的地方深入那個樹林，從一棵樹走到另一棵樹，看到一棵樹端正可喜，就坐在樹下休息了一天。當時，那個樹林里有三十個男子，他們是朋友，其中二十九個人都有妻子，只有一個人沒有妻子。當時，那二十九個朋友，共同為這個沒有妻子的人尋找妻子，但沒有找到稱心如意的。忽然雇了一個妓女，讓她和這個人一起娛樂。那個妓女就和那個人一起，隨意娛樂，做世俗的事情，伺候那三十個男子，等他們都睡著后，就把所有好東西都挑選拿走，然後就逃跑了。 這時，那個人和他的朋友們，一起尋找那個妓女，走遍了那個樹林，也沒有找到。

At that time, the bhikkhus again asked the Buddha, 'If someone, having generated faith, begs for food from us and respects us, what should we bhikkhus say? Should we say to them, 「May you have great good fortune?」 Or should we say to them, 「May you have great peace?」 Or should we say to them, 「May you have great merit?」 Or should we say to them, 「Having received your offering, I will gain much merit?」 Or should we say, 「You have no merit?」 What should we bhikkhus say? We wish you would teach us.' Then, the Buddha told the bhikkhus, 'You bhikkhus! You should not speak as you have said. I will now teach you expediently, and you should do as follows.' He then spoke in verse: 'Giving increases great merit, patience eliminates all enmity, good people abandon all that is not good, and detachment naturally leads to liberation. Cultivating merit always brings peace and happiness, what is sought is easily accomplished, and there is much wealth. In this life, one can quickly attain a peaceful mind, and then realize the state of Nirvana.' At that time, the World Honored One briefly spoke this verse, teaching the bhikkhus the method of making wishes when receiving offerings. At that time, those bhikkhus, having received such teachings from the Buddha, rose from their seats, bowed at the Buddha's feet, circumambulated him three times, and then departed as they pleased. After those bhikkhus had each left, at that time, there were forest guardian spirits, tree guardian spirits, and walking path guardian spirits. Seeing the forest empty, the trees empty, and the walking paths empty, they privately missed the bhikkhus. They went to the Buddha and spoke this verse, asking the Buddha: 'We spirits greatly miss them, seeing this forest and trees all empty. Where have those learned bhikkhus, the disciples of Gautama, gone now?' At that time, the World Honored One also replied in verse to those guardian spirits of the forest and trees: 'They have all subdued their senses, and are teaching those beings. Some have gone to Kosala, some to the city of Vaishali, some to the country of Ayodhya, and some to the great land of Vajra. They resolve the doubts of others, and teach the Dharma according to their inclinations.' At that time, the World Honored One finished the summer retreat in the city of Varanasi. After some time, he again told the bhikkhus to travel and teach according to their affinities. The World Honored One, from the city of Varanasi, gradually reached the village of Uruvilva, which was the place where the Tathagata had practiced asceticism in the past. In that village, there was a great Brahmin named Bing Jiang. He arrived at that village, walking along the old roads, for the purpose of teaching. At that time, the World Honored One was walking on the old road when he saw a garden by the side of the road, with lush and lovely trees. At that time, the World Honored One went off the road and deep into that forest. He walked from tree to tree, and saw a tree that was upright and pleasing. He sat down under it and rested for a day. At that time, there were thirty men in that forest, who were friends. Twenty-nine of them had wives, and only one did not have a wife. At that time, those twenty-nine friends were jointly seeking a wife for the one who did not have a wife, but they could not find one to his liking. Suddenly, they hired a prostitute to entertain him. That prostitute then entertained that man as she pleased, doing worldly things, and serving those thirty men. After they had all fallen asleep, she selected all the good things and took them, and then ran away. At that time, that man and his friends, together, searched for that prostitute, going all over that forest, but they could not find her.

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。遙見世尊坐一樹下，可喜端正，眾人樂見，調伏諸根，心意寂靜，已得最上最勝之法，猶如象王最善最妙，如彼大池滿於清凈涼冷之水，有一尋光，猶如金挺，身相具足，如娑羅樹遍滿於花，乃至猶如虛空星宿。

「爾時，彼等諸人，見已往詣佛所，到佛所已，而白佛言：『尊者！此處頗見如是婦女已不？』佛報問言：『汝諸人輩！所問之者，是何婦女？此婦女者，緣何而來？』是時，彼等共答佛言：『大善尊者！我等朋友合三十人，皆是良善，在於此林居停住止，二十九人並皆有婦，唯獨一人單身無妻。而我等輩相共雇得一個淫女，與其作妻，令暫娛樂，而彼淫女見於我等歡樂之極自恣眠睡，彼淫女選我等好物，即將逃走。我等亦為此朋友故，亦復各為自許物，來此林之內求彼淫女。』

「爾時，佛告彼等人言：『諸男子輩！我今問汝，于意云何？汝等今者寧求自身，寧欲求覓彼淫婦女，二事之中何者為勝？』彼等男子共報佛言：『善哉！世尊！我等今者若求自身，此最為勝，寧可莫求彼之婦女。』

「爾時，世尊復更告言：『諸善男子！若如此者，汝等安坐，我今當爲汝等說法。』是時，彼等三十男子朋友伴侶，同白佛言：『唯然世尊！一依聖教，不敢有違。』是時，彼等三十朋友，頂禮佛足，卻坐一面。

「爾時，世尊為其次第如應說法，所謂佈施持戒行忍，乃至有法皆是滅相，如實觀察，既證知已，猶如凈衣，無有黑縷，無有垢膩，隨其所染，即受彼色。如是如是，彼等三十男子朋友，即于彼座，遠塵離垢，即時滅盡一切煩惱，于諸法中得法眼凈，所有垢法悉是滅相，如是觀知。

「爾時，彼等男子如是見諸法相，得是法相，證是法相，入是法相，度是法相，除滅所疑，無復惑著，到無畏地，不隨他行。既知世尊聖教法已，從坐而起，頂禮佛足，而白佛言：『善哉！世尊！愿與我等出家受戒。』

「爾時，佛告彼等男子作如是言：『來汝男子！入我所說法教之中，行於梵行，正盡苦集，滅于苦邊。』是時，彼等諸長老輩，即成出家，具足戒品。

「爾時，世尊更為彼等而說法要，慇勤教誨

現代漢語譯本：遠遠地看見世尊坐在一棵樹下，令人喜悅，相貌端正，眾人見了都心生歡喜。他調伏了諸根，心意寂靜，已經證得了最上最殊勝的佛法，就像象王一樣最善良最美妙。又像一個大池塘，充滿了清凈涼爽的水，有一尋長的光芒，如同金色的柱子。他的身相具足，如同娑羅樹開滿了鮮花，乃至如同虛空中的星宿。 當時，那些人看見后，就前往佛陀所在的地方。到了佛陀那裡，他們對佛陀說：『尊者！這裡有沒有看見一個這樣的女子？』佛陀反問他們說：『你們這些人！你們所問的女子，是什麼樣的女子？這個女子，是因為什麼而來的？』這時，他們一起回答佛陀說：『大善的尊者！我們是三十個朋友，都是善良的人，住在這片樹林里。其中二十九個人都有妻子，只有一個人是單身沒有妻子。我們這些人一起雇了一個，讓她做我們的妻子，暫時娛樂。而那個看到我們玩得非常高興，就自己睡著了。那個挑選了我們好的東西，就逃走了。我們也是爲了這個朋友的緣故，也爲了各自丟失的東西，來到這片樹林里尋找那個。』 當時，佛陀告訴那些人說：『各位男子！我現在問你們，你們覺得怎麼樣？你們現在是尋找自身重要，還是想要尋找那個**女子重要？這兩件事中哪一件更重要？』那些男子一起回答佛陀說：『善哉！世尊！我們現在如果尋找自身，這才是最重要的，寧可不去找那個女子。』 當時，世尊又告訴他們說：『各位善男子！如果這樣的話，你們就安穩地坐下，我現在要為你們說法。』這時，那三十個男子朋友同聲對佛陀說：『是的，世尊！我們一定遵從您的教誨，不敢違背。』這時，那三十個朋友，頂禮佛足，退到一旁坐下。 當時，世尊依次為他們說法，內容包括佈施、持戒、忍辱，乃至一切法都是滅相，要如實地觀察。他們證悟之後，就像乾淨的衣服，沒有黑線，沒有污垢，隨著所染的顏色，就呈現出那種顏色。就這樣，那三十個男子朋友，就在那個座位上，遠離了塵垢，立刻滅盡了一切煩惱，在諸法中得到了法眼清凈，所有污垢的法都是滅相，他們這樣觀察並了知。 當時，那些男子這樣見到諸法的實相，得到這個實相，證悟這個實相，進入這個實相，度過這個實相，消除了疑惑，不再迷惑執著，到達了無畏的境地，不再隨他人而行。他們知道世尊的聖教佛法后，從座位上站起來，頂禮佛足，對佛陀說：『善哉！世尊！我們願意在您這裡出家受戒。』 當時，佛陀告訴那些男子說：『來吧，男子！進入我所說的佛法教誨之中，修行梵行，真正地斷盡苦的根源，滅除苦的邊際。』這時，那些長老們，就成了出家人，具足了戒律。 當時，世尊又為他們宣說佛法的要義，慇勤地教誨他們。

English version: From afar, they saw the World Honored One sitting under a tree, pleasing and upright, and all who saw him were delighted. He had subdued his senses, his mind was tranquil, and he had attained the highest and most excellent Dharma, like an elephant king, most kind and wonderful. He was like a great pond, full of clear, cool water, with a fathom-long radiance, like a golden pillar. His form was complete, like a sal tree covered in flowers, even like the stars in the sky. At that time, those people, having seen him, went to where the Buddha was. Having arrived at the Buddha's place, they said to the Buddha: 'Venerable One! Have you seen a woman like this here?' The Buddha asked them in return: 'You people! What kind of woman are you asking about? Why did this woman come here?' At that time, they all answered the Buddha: 'Greatly virtuous Venerable One! We are thirty friends, all good people, living in this forest. Twenty-nine of us have wives, but one of us is single and has no wife. We hired a ** together to be our wife, for temporary enjoyment. And that ** saw us having so much fun and fell asleep. That ** chose our good things and ran away. We also came to this forest to look for that ** for the sake of this friend and also for our own lost things.' At that time, the Buddha said to those people: 'Men! I now ask you, what do you think? Is it more important for you to seek yourselves now, or do you want to seek that ** woman? Which of these two things is more important?' Those men all answered the Buddha: 'Excellent! World Honored One! If we seek ourselves now, this is the most important, we would rather not look for that woman.' At that time, the World Honored One further said: 'Good men! If that is the case, then sit down peacefully, and I will now preach the Dharma for you.' At that time, those thirty male friends all said to the Buddha: 'Yes, World Honored One! We will certainly follow your teachings and dare not disobey.' At that time, those thirty friends bowed at the Buddha's feet and sat down to one side. At that time, the World Honored One preached the Dharma to them in order, including giving, keeping precepts, patience, and even that all dharmas are of the nature of extinction, to observe them truthfully. After they had realized this, it was like clean clothes, without black threads, without dirt, and would take on the color of whatever it was dyed. In this way, those thirty male friends, in that very seat, were far from dust and defilement, and immediately extinguished all afflictions. They obtained the pure Dharma eye in all dharmas, and all defiled dharmas were of the nature of extinction, they observed and understood this. At that time, those men, having seen the true nature of all dharmas, having obtained this true nature, having realized this true nature, having entered this true nature, having transcended this true nature, having eliminated their doubts, no longer confused or attached, reached the fearless ground, and no longer followed others. Having understood the World Honored One's holy teachings, they rose from their seats, bowed at the Buddha's feet, and said to the Buddha: 'Excellent! World Honored One! We wish to leave home and receive the precepts from you.' At that time, the Buddha said to those men: 'Come, men! Enter into the teachings of the Dharma that I have spoken, practice the pure conduct, truly exhaust the origin of suffering, and extinguish the edge of suffering.' At that time, those elders became monks and were fully ordained. At that time, the World Honored One further preached the essential points of the Dharma to them, diligently instructing them.

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。是時，彼等以佛更為說於法教誨示之時，不久之間，彼善男子以其正信舍家出家，求于最上梵行已訖，現見自證神通之後，口自唱言：『我今已得梵行之報，所作已辦，更不復受後世之有，如是知時。』彼等長老，皆成羅漢，心善解脫。

「爾時，世尊教彼三十長老朋友，得知證已，遊行履歷，經白㲲林，到彼林已，深入林中，見有一樹微妙可喜，即坐其下，一日訊息。

「爾時，彼處忽有六十云種姓人，從彼林路道便而過，彼等諸人遙見世尊坐于樹下，端正可喜，眾人樂見，乃至猶如虛空眾星之所莊嚴。見已心得清凈正信，生大歡喜，以歡喜故，往詣佛所。到佛所已，頂禮佛足，卻坐一面，坐一面已，默然而住。

「爾時，佛為彼等六十云種姓人，次第說法，所謂教行佈施持戒，乃至證知。彼等長老一切皆得阿羅漢果，心善解脫。是時，世尊教化彼等六十長老云姓比丘，令發心已，即舍而去，更游余方。

佛本行集經卷第四十

隋天竺三藏阇那崛多譯教化兵將品下

「爾時，世尊漸漸行到恒河岸邊，至於彼已，而恒河畔有一船師，遙見世尊向已而來，從坐速起，急疾向前迎接世尊。到佛邊已，而白佛言：『善來世尊！從何遠來？而忽到此。世尊！若為憐愍我故，愿上此船，我度世尊到于彼岸，不取其價。』

「爾時，世尊即上船上，坐船上已，將如是偈，教誨示導彼船師言：

「『汝今善曝曬此船，　　如是當得艇輕利， 若能捨此欲恚惱，　　必定速得至涅槃。 汝以慈心曬此船，　　令其輕便早疾渡， 汝今若能捨欲恚，　　必定速得趣涅槃。 汝以悲心曬此船，　　令其輕便早疾渡， 汝以喜心曬此船，　　令其輕便早疾渡， 汝以舍心曬此船，　　令其輕便早疾渡， 若有比丘行慈心，　　能信世尊佛教法， 速疾證於寂定處，　　不久得無動涅槃。 若有比丘行悲心，　　能信世尊佛教法， 若有比丘行喜心，　　能信世尊佛教法， 若有比丘行舍心，　　能信世尊佛教法， 速疾證於寂定處，　　不久得無動涅槃。』

「爾時，世尊說此偈已，告船師言：『汝善男子！將水灑船

現代漢語譯本：當時，當他們聽佛陀進一步說法教誨時，不久之後，那位善男子因其正信而舍家出家，尋求最上的梵行，最終證得神通，並親口說道：『我今已得梵行之果報，所作已辦，不再受後世之有，我已如實知曉。』那些長老們，都成了阿羅漢，心已得到徹底解脫。 那時，世尊教導那三十位長老朋友，得知他們已證悟后，便帶領他們經過白㲲林，到達那裡后，深入林中，看到一棵微妙可喜的樹，便坐在樹下休息了一天。 當時，那裡忽然有六十位云種姓的人，從那條林間小路經過，他們遠遠地看見世尊坐在樹下，儀態端莊，令人喜悅，如同虛空中繁星點綴般莊嚴。他們見到后，心中生起清凈的正信，感到非常歡喜，因為歡喜的緣故，便前往佛陀所在之處。到達佛陀那裡后，他們頂禮佛足，然後退坐在一旁，默默地靜坐。 那時，佛陀為那六十位云種姓的人，依次說法，教導他們佈施、持戒，乃至證悟的道理。那些長老們都證得了阿羅漢果，心得到了徹底的解脫。當時，世尊教化了那六十位云姓比丘，讓他們發心后，便離開那裡，前往其他地方游化。 《佛本行集經》卷第四十 隋天竺三藏阇那崛多譯《教化兵將品下》 當時，世尊漸漸地走到恒河岸邊，到達那裡后，恒河邊有一位船伕，遠遠地看見世尊向他走來，便從座位上迅速起身，急忙上前迎接世尊。到達佛陀身邊后，他向佛陀說道：『世尊，您好！您從哪裡遠道而來？竟然來到這裡。世尊！如果爲了憐憫我，請您上我的船，我免費送您到對岸。』 當時，世尊便上了船，坐在船上后，用這樣的偈語教導那位船伕： 『你現在好好曬這船，這樣船就會輕便快捷，如果能捨棄貪慾和嗔怒，必定能迅速到達涅槃。你用慈心曬這船，讓它輕便快速渡河，你如果能捨棄貪慾和嗔怒，必定能迅速趨向涅槃。你用悲心曬這船，讓它輕便快速渡河，你用喜心曬這船，讓它輕便快速渡河，你用舍心曬這船，讓它輕便快速渡河，如果有比丘修持慈心，能信奉世尊的佛教法，就能迅速證得寂靜的境界，不久就能得到不動的涅槃。如果有比丘修持悲心，能信奉世尊的佛教法，如果有比丘修持喜心，能信奉世尊的佛教法，如果有比丘修持舍心，能信奉世尊的佛教法，就能迅速證得寂靜的境界，不久就能得到不動的涅槃。』 當時，世尊說完這些偈語后，告訴船伕說：『善男子！用水灑船吧。』

English version: At that time, as they listened to the Buddha further expounding the Dharma, before long, that good man, through his true faith, left his home and became a monk, seeking the highest Brahma-faring. Having attained supernatural powers, he proclaimed, 'I have now attained the reward of Brahma-faring, my task is done, and I will no longer be subject to future existence, as I truly know.' Those elders all became Arhats, their minds completely liberated. Then, the World-Honored One instructed those thirty elder friends, and knowing they had attained enlightenment, led them through the White Cloth Forest. Upon arriving there, they went deep into the forest, and seeing a wonderful and pleasing tree, they sat beneath it to rest for a day. At that time, there suddenly appeared sixty people of the Cloud lineage, passing by on the forest path. From afar, they saw the World-Honored One sitting under the tree, dignified and pleasing, as adorned as the stars in the sky. Upon seeing him, they developed pure faith in their hearts and felt great joy. Because of this joy, they went to where the Buddha was. Having arrived, they bowed at the Buddha's feet, then sat to one side, remaining silent. Then, the Buddha, for those sixty people of the Cloud lineage, expounded the Dharma in sequence, teaching them about giving, keeping precepts, and even enlightenment. Those elders all attained the fruit of Arhatship, their minds completely liberated. At that time, the World-Honored One, having converted those sixty monks of the Cloud lineage and inspired them, then departed and traveled to other places. The Sutra of the Collection of the Buddha's Past Deeds, Volume 40 Translated by the Tripiṭaka Master Jñānagupta of Sui Dynasty, Chapter on Subduing the Generals, Part 2 At that time, the World-Honored One gradually walked to the bank of the Ganges River. Upon arriving there, a boatman on the Ganges bank saw the World-Honored One approaching. He quickly rose from his seat and hurried forward to greet the World-Honored One. Having reached the Buddha, he said to him, 'Welcome, World-Honored One! From where have you come so far? And how did you arrive here? World-Honored One! If it is out of compassion for me, please board my boat, and I will ferry you to the other shore without charge.' Then, the World-Honored One boarded the boat. Having sat down, he taught the boatman with these verses: 'You should now properly dry this boat in the sun, so that it will become light and swift. If you can abandon desire and anger, you will surely quickly reach Nirvana. You should dry this boat with loving-kindness, so that it will be light and quickly cross the river. If you can abandon desire and anger, you will surely quickly approach Nirvana. You should dry this boat with compassion, so that it will be light and quickly cross the river. You should dry this boat with joy, so that it will be light and quickly cross the river. You should dry this boat with equanimity, so that it will be light and quickly cross the river. If a monk practices loving-kindness, and believes in the Buddha's teachings, he will quickly attain the state of tranquility, and soon achieve the unmoving Nirvana. If a monk practices compassion, and believes in the Buddha's teachings, if a monk practices joy, and believes in the Buddha's teachings, if a monk practices equanimity, and believes in the Buddha's teachings, he will quickly attain the state of tranquility, and soon achieve the unmoving Nirvana.' Then, after the World-Honored One spoke these verses, he said to the boatman, 'Good man! Sprinkle water on the boat.'

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。』作是語已，時彼船師所有俗形，皆隱不現，左手自然執瓦器缽，頭須及發，猶如七日剃落比丘，行步威儀，猶如百夏上座無異，如是成就，即得出家，受具足戒。

「爾時，世尊為欲令彼生歡喜故，復更為彼增加說法。而彼不久，善男子！以行梵行訖，現自證法，求得諸通，欲捨生死修于凈行，所作已辦，自言我更不受後有。而彼長老成阿羅漢，心善解脫。是時長老，佛教誨已，令行他方傳化眾生。

「爾時，世尊教彼長老船師比丘，令行去已，獨一身在，更無二伴，漸漸至彼優婁頻螺聚落之所。

「爾時，忉利帝釋天王作如是念：『如來今者在於何處？』而自觀看，見於如來獨自無人，向彼優婁頻螺所去。既觀見已，是時帝釋即自隱身，化作梵志摩那婆形，可喜端正，眾人樂見，頭上螺髻，用以為冠，身著黃衣，左手執持純金澡瓶，右手擎持雜寶之杖，在如來前，即從佛取三衣缽盂，于先而行。時，彼帝釋在前行路，若值州縣聚落國城，即以神通，飛騰虛空，圍繞州縣聚落村邑，各各三匝，三匝訖已，停于彼上。

「爾時彼化摩那婆身，如是端正，如是可喜，為人樂觀如是威德。見已眾類百千萬眾，雲雨集聚，各問彼言：『汝摩那婆！是何處人？誰家種族？兄弟姓字？云何而來？』時，摩那婆即以偈頌報答于彼諸人等言：

「『世間丈夫知足者，　　自能覺悟世無雙， 名阿羅漢善獨行，　　我今為彼作弟子。 眾生沒溺煩惱海，　　困苦不能出到邊， 彼今為作法船師，　　既已自度欲度彼。 若其世間能度者，　　我為侍者逐後行， 彼既能盡欲貪恚，　　無明黑闇亦破裂， 世間有漏盡除滅，　　我作弟子而供承。 世間最妙無比雙，　　何況得有勝上者， 如來世尊今出現，　　我為親侍隨東西， 世間如是無上尊，　　今日欲來至於此。』

「時，天帝釋說是偈已，如來世尊即到其前，而眾人見如來如是可喜殊特為人樂睹，乃至身體猶如虛空眾星莊嚴，大眾見已，各相謂言：『如此師者堪此弟子，如是弟子堪如是師。』而世尊為彼等諸人，作于微妙善巧密教言說法義。

「爾時，彼諸一切人中，或聞如來說此妙法，或有發心求出家者，或有得於須陀洹果、斯陀含果、阿那含果、阿羅漢果

『說完這話，當時那位船師所有的俗人形象，都隱沒不見，左手自然拿著瓦缽，頭須和頭髮，就像剃度七天的比丘，行走時的威儀，就像百夏的上座一樣，沒有差別。像這樣成就后，就得以出家，受了具足戒。 『那時，世尊爲了讓他生起歡喜心，又為他增加了說法。而他不久，善男子！因為修行梵行完畢，親自證悟了法，求得了各種神通，想要捨棄生死，修習清凈的行為，所作的事情已經完成，自己說不再受後有。而那位長老成了阿羅漢，心得到了善解脫。這時，長老接受了佛的教誨后，前往其他地方教化眾生。 『那時，世尊教導那位長老船師比丘，讓他離開后，獨自一人，沒有第二個同伴，漸漸地到了優婁頻螺聚落的地方。 『那時，忉利天的帝釋天王這樣想：『如來現在在哪裡呢？』自己觀察，看到如來獨自一人，向優婁頻螺的地方走去。看到后，當時帝釋就隱身，化作梵志摩那婆的形象，令人喜愛，端正，眾人樂於見到，頭上盤著螺髻，用作頭冠，身上穿著黃色的衣服，左手拿著純金的澡瓶，右手拿著雜寶的杖，在如來面前，從佛那裡取走三衣缽盂，在前面行走。當時，帝釋在前面走的路，如果遇到州縣聚落國城，就用神通，飛騰到空中，圍繞州縣聚落村邑，各繞三圈，三圈完畢后，停在上面。 『當時，他化作的摩那婆身，如此端正，如此令人喜愛，讓人樂於觀看，如此有威德。看到后，各種人群成百上千地聚集，各自問他說：『你這位摩那婆！是哪裡人？是哪家的種族？兄弟的姓名是什麼？為什麼來到這裡？』當時，摩那婆就用偈頌回答那些人說： 『世間丈夫知足者， 自己能夠覺悟世間無雙， 名為阿羅漢善於獨行， 我現在為他做弟子。 眾生沉溺在煩惱的海洋中， 困苦不能到達彼岸， 他現在作為法船的船師， 已經自己度過想要度他們。 如果世間有能夠度脫的人， 我作為侍者跟隨他後面行走， 他既然能夠斷盡慾望貪婪嗔恚， 無明的黑暗也破裂了， 世間有漏的煩惱都消除了， 我作為弟子而供養承侍。 世間最美妙無比雙， 何況還有比他更殊勝的呢， 如來世尊現在出現， 我親自侍奉跟隨他東西， 世間如此無上的尊者， 今天想要來到這裡。』 『當時，天帝釋說完這偈頌后，如來世尊就到了他的面前，而眾人看到如來如此令人喜愛，特別讓人樂於見到，甚至身體就像虛空中的星星一樣莊嚴，大眾看到后，各自互相說：『這樣的老師堪當這樣的弟子，這樣的弟子堪當這樣的老師。』而世尊為他們這些人，做了微妙善巧的秘密教言，說法義。 『當時，他們所有人中，有的聽聞如來說這妙法，有的發心求出家，有的證得了須陀洹果、斯陀含果、阿那含果、阿羅漢果。

'Having spoken these words, all the mundane forms of that boatman at that time vanished, and his left hand naturally held a clay bowl. His head and hair were like those of a monk who had been shaved for seven days. His demeanor in walking was no different from that of a senior monk of a hundred summers. Having achieved this, he was able to leave home and receive the full precepts.' 'At that time, the World Honored One, wishing to make him happy, further increased his teachings. And soon, good man! Having completed the practice of pure conduct, he personally realized the Dharma, attained various supernatural powers, desired to abandon birth and death, and cultivate pure conduct. His work was done, and he declared that he would no longer be subject to future existence. And that elder became an Arhat, his mind well liberated. At that time, the elder, having received the Buddha's teachings, went to other places to convert sentient beings.' 'At that time, the World Honored One instructed that elder boatman monk to leave. He was alone, without a second companion, and gradually reached the village of Uruvilva.' 'At that time, the Heavenly King Sakra of Trayastrimsa thought: 'Where is the Tathagata now?' He observed and saw the Tathagata alone, heading towards Uruvilva. Having seen this, Sakra then concealed himself and transformed into the form of a Brahmin Manava, pleasing, upright, and delightful to see. He had a coiled bun on his head, which he used as a crown. He wore yellow robes, held a pure gold water bottle in his left hand, and a staff of mixed jewels in his right hand. He went before the Tathagata, took the three robes and bowl from the Buddha, and walked ahead. At that time, Sakra, on the road ahead, if he encountered a state, county, village, or city, would use his supernatural powers to fly into the sky, circle the state, county, village, and city three times each, and after three times, stop above them.' 'At that time, his transformed Manava body was so upright, so pleasing, so delightful to behold, and so majestic. Having seen him, various crowds gathered in the hundreds and thousands, each asking him: 'You, Manava! Where are you from? What is your family lineage? What are your brothers' names? Why have you come here?' At that time, the Manava replied to those people with a verse:' 'The man in the world who knows contentment, Can awaken himself, unparalleled in the world, Named Arhat, good at solitary practice, I am now his disciple. Sentient beings are drowning in the sea of afflictions, Suffering and unable to reach the shore, He now acts as the boatman of the Dharma, Having already crossed himself, he wishes to ferry them. If there is one in the world who can ferry others, I will follow behind him as his attendant, Since he can exhaust desire, greed, and hatred, The darkness of ignorance is also shattered, The defilements of the world are all eliminated, I will serve and attend to him as his disciple. The most wonderful and unparalleled in the world, How much more so is there one superior to him, The Tathagata, the World Honored One, now appears, I personally serve and follow him east and west, Such an unsurpassed venerable one in the world, Today wishes to come here.' 'At that time, after the Heavenly King Sakra spoke this verse, the Tathagata, the World Honored One, arrived before him. And the people saw the Tathagata as so pleasing, especially delightful to behold, even his body was adorned like the stars in the sky. The crowd, having seen this, said to each other: 'Such a teacher is worthy of such a disciple, and such a disciple is worthy of such a teacher.' And the World Honored One, for those people, gave subtle and skillful secret teachings, explaining the meaning of the Dharma.' 'At that time, among all those people, some heard the World Honored One speak this wonderful Dharma, some resolved to leave home, and some attained the fruits of Srotapanna, Sakrdagamin, Anagamin, and Arhat.'

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。或復有為未來世作聲聞乘中種子因緣，或復有為未來世作緣覺乘中種子因緣，或復有為未來世作菩薩乘中種子因緣，其中或有受三歸依及五戒者。

「爾時，世尊發遣天主帝釋去已，乞食時至，著衣持缽，獨自而行，欲乞于食，漸漸到彼大兵將村。入彼邑已，即詣兵將婆羅門家，到其家已，即便進入于其門內，鋪座而坐。爾時，兵將大婆羅門有於二女，一名難陀，二名波羅。時彼二女出向佛邊，到佛所已，頂禮佛足，卻住一面。

「爾時，世尊知于彼等心行所趣結使已薄，知于諸界，知諸入已，說四諦法。如是說已，時彼二女聞佛說法，破二十重諸見之山，即時得證須陀洹果。彼等女見法實相已，隨佛乞受三歸五戒，既得戒已，即從佛手取于缽器，將好色香美味具足種種飲食，滿盛缽中，以用奉佛。爾時，世尊受彼食已，從村而出。爾時提婆大婆羅門，從他轉聞彼大沙門來至於此，聞已即作如是思念：『我昔曾請彼大沙門，許施飲食，我今薄財貧賤睏乏，當作何計？』而彼提婆大婆羅門聞此言已，速疾而還，向自己家，到自家已，語于其妻作如是言：『昔大沙門，在於優婁頻螺聚落苦行之時，我願施食彼大沙門；今日至此，當作何計？』而彼妻報夫提婆言：『乞聽所說，未審爾不？我憶往昔年少之時，是時兵將大婆羅門曾弄於我，欲求世事，我時不聽，彼暫指觸。而今聖夫將我與彼行於世事，從其隨索多少錢物，得以而為彼大沙門作食佈施。』

「爾時，提婆大婆羅門報其妻言：『此事不然，我婆羅門理不合作如是之事。』然其提婆大婆羅門別思惟已，即詣兵將婆羅門邊，到彼所已即便白言：『善哉兵將！唯愿借貸我五百錢，若我能償，此事善哉！脫不能償，我之夫婦，二人詳共悉入汝家，為汝作力。』

「爾時，兵將大婆羅門即與提婆婆羅門錢，足滿五百，而語之言：『汝今將去隨意所用，其事若訖，更不得傳從他借貸，持以償我。如汝所要，身自出力，覓錢與我。』爾時，提婆大婆羅門從兵將邊，依法受取五百錢已，至自己家付與其妻，付已語言：『汝宜精好備辦飲食。』身即自詣于外林中，而往佛邊。到佛所已，共佛對顏，言語慰喻，問訊起居訖已，卻一面立，欲請如來

或者，他們也可能為未來世種下聲聞乘的種子因緣，或者為未來世種下緣覺乘的種子因緣，或者為未來世種下菩薩乘的種子因緣。其中，有些人會受持三皈依和五戒。 當時，世尊遣走天主帝釋后，到了乞食的時間，便穿上袈裟，拿著缽，獨自前往乞食。他逐漸來到那個大兵將的村莊。進入村莊后，他直接去了兵將婆羅門的家，到他家后，便進入屋內，鋪好座位坐下。當時，兵將大婆羅門有兩個女兒，一個叫難陀，一個叫波羅。這時，兩個女兒走到佛陀身邊，向佛陀頂禮，然後退到一旁站立。 當時，世尊知道她們的心行趨向，煩惱已經很薄弱，瞭解諸界，瞭解諸入，便為她們宣說了四諦法。這樣說完后，兩個女兒聽聞佛陀說法，破除了二十重諸見之山，立刻證得了須陀洹果。她們見到法的真實相貌后，跟隨佛陀受持三皈依和五戒。受戒后，她們從佛舵手中接過缽，將各種色香味俱全的美味食物盛滿缽中，用來供養佛陀。當時，世尊接受了她們的食物后，便離開了村莊。當時，提婆大婆羅門從別人那裡聽說那位大沙門來到了這裡，聽后便這樣想：『我以前曾邀請過那位大沙門，答應供養食物，我現在家境貧困，該怎麼辦呢？』提婆大婆羅門聽到這話后，趕緊回到自己家，到家后，對妻子說：『以前大沙門在優婁頻螺聚落苦行時，我曾發願供養他食物；今天他來到這裡，該怎麼辦呢？』他的妻子回答提婆說：『請聽我說，你還記得嗎？我記得我年輕的時候，兵將大婆羅門曾經戲弄我，想求世俗之事，我當時沒有答應，他只是稍微碰了我一下。現在，聖夫你把我交給他，讓他索取一些錢財，用來供養那位大沙門。』 當時，提婆大婆羅門對妻子說：『這件事不行，我婆羅門不能做這樣的事。』然而，提婆大婆羅門另作思量后，便去了兵將婆羅門那裡，到他那裡后，便說道：『善哉，兵將！請借給我五百錢，如果我能償還，那就好；如果不能償還，我和我的妻子，兩人一起到你家，為你做工。』 當時，兵將大婆羅門給了提婆婆羅門五百錢，並對他說：『你現在拿去隨意使用，事情結束后，不能再向別人借錢來還我。如果你需要，就自己出力，掙錢還我。』當時，提婆大婆羅門從兵將那裡，依法接受了五百錢后，回到自己家交給妻子，交完后說：『你好好準備飲食。』他自己則去了外面的樹林，來到佛陀身邊。到佛陀那裡后，他與佛陀面對面，說了些安慰的話，問候起居后，便退到一旁站立，想要請佛陀

Or they may plant the seeds of conditions for the Śrāvaka Vehicle in future lives, or they may plant the seeds of conditions for the Pratyekabuddha Vehicle in future lives, or they may plant the seeds of conditions for the Bodhisattva Vehicle in future lives. Among them, some may take refuge in the Three Jewels and observe the Five Precepts. At that time, after the World Honored One had sent away the Lord of the Gods, Śakra, the time for begging for food arrived. He put on his robes, took his bowl, and went alone to beg for food. He gradually arrived at the village of the great general. After entering the village, he went directly to the house of the Brahmin general. Upon arriving at his house, he entered and sat down on a seat that was laid out. At that time, the Brahmin general had two daughters, one named Nanda and the other named Parā. Then, the two daughters went to the Buddha, bowed at his feet, and stood to one side. At that time, the World Honored One knew their mental inclinations, that their afflictions were already weak, and understood the realms and the entrances. He then spoke the Four Noble Truths for them. After speaking in this way, the two daughters, upon hearing the Buddha's teachings, broke through the mountain of twenty layers of wrong views and immediately attained the fruit of Srotāpanna. After seeing the true nature of the Dharma, they followed the Buddha and took refuge in the Three Jewels and observed the Five Precepts. After receiving the precepts, they took the bowl from the Buddha's hand, filled it with various delicious foods of good color, fragrance, and taste, and offered it to the Buddha. At that time, after the World Honored One had received their food, he left the village. At that time, the Brahmin Deva heard from others that the great Śramaṇa had come here. Upon hearing this, he thought to himself: 'I had previously invited that great Śramaṇa and promised to offer him food. Now I am poor and destitute, what should I do?' After hearing this, the Brahmin Deva quickly returned to his own house. Upon arriving home, he said to his wife: 'When the great Śramaṇa was practicing austerities in the Uruvilvā settlement, I vowed to offer him food. Today he has come here, what should we do?' His wife replied to Deva: 'Please listen to what I have to say, do you remember? I remember when I was young, the Brahmin general once teased me, wanting worldly things. I did not agree at that time, he only touched me briefly. Now, my noble husband, you can give me to him, and let him ask for some money, which we can use to offer food to that great Śramaṇa.' At that time, the Brahmin Deva said to his wife: 'This is not right, I, a Brahmin, cannot do such a thing.' However, after thinking it over, the Brahmin Deva went to the Brahmin general. Upon arriving there, he said: 'Good general! Please lend me five hundred coins. If I can repay it, that would be good. If I cannot repay it, my wife and I will both come to your house and work for you.' At that time, the Brahmin general gave the Brahmin Deva five hundred coins and said to him: 'Now you can take this and use it as you wish. After this matter is finished, you cannot borrow money from others to repay me. If you need to, you must work yourself to earn money to repay me.' At that time, the Brahmin Deva, after receiving five hundred coins from the general according to the law, returned to his own house and gave them to his wife. After giving them to her, he said: 'You should prepare the food well.' He himself then went to the forest outside and came to the Buddha. Upon arriving at the Buddha's place, he faced the Buddha, spoke words of comfort, inquired about his well-being, and then stood to one side, wanting to invite the Tathagata.

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。

「爾時，提婆大婆羅門即白佛言：『善哉大德！沙門瞿曇！唯愿受我明日飯食。』是時，世尊默然受請。爾時，提婆大婆羅門知佛默然受其請已，從坐而起，繞佛三匝，辭佛而去，至自己家。是時，城內一切巷陌皆賣熟食。爾時，提婆大婆羅門即于彼夜，嚴備多種甘美飯食，如是咬啖唼𠲿㗘唊，其夜悉辦如是諸味，過夜天明，家內灑掃，鋪床座訖，即至佛邊，長跪咨白，作如是言：『大善沙門！若知時者，飲食已辦，愿赴我家。』

「爾時，世尊既至食時，著衣持缽，漸漸而行至彼提婆婆羅門家，到其家已，隨鋪而坐。爾時，提婆見佛坐已，夫婦自手擎持多種微妙清凈眾味飲食，立於佛前，以奉世尊：『唯愿如來！自恣而食。』是時提婆奉佛食訖，別於佛邊鋪座而坐，坐已世尊即為提婆大婆羅門，如應說法示現教誨，令歡喜已。從坐而起，隨意而去。

「爾時，提婆大婆羅門送佛而出，其提婆妻從他借衣，著奉佛食，供養佛已，見佛出還，即便解衣，置於一處，而掃除地。時有一賊，忽爾來偷其衣將去。時提婆妻為失衣故，心大愁惱。時，其提婆送佛還家，見於其婦心大擾亂，即便問言：『汝今何故如是煩惱？』妻報夫言：『聖夫當知！我所借衣，不知誰偷？忽然失去。』是時，提婆聞此語已，心地迷悶，不知所為，作如是言：『我以從他貸五百錢，用為供具，汝今從他借衣而著，忽復失去。我家貧短，以何備償？當作何計？』

「爾時，提婆欲求自死，即便往至尸陀林中，上大樹上，欲自撲地而不能墮，即復大愁。然彼賊人執其衣裳至尸陀林，忽爾還來，在於提婆所上樹下，掘地埋之，以土覆上，于上大便，放訖而去。時，彼提婆在於樹上，遙見此事，賊去以後，從樹而下，掘取其衣，還將向舍。時，提婆妻掃除舍內，處處分除，其屋一角，忽然自陷，低頭觀睹地下，見有一赤銅瓶，其中滿金，乃至略說，見第二瓶，第三第四悉皆是瓶，更復觀看其下，更見一赤銅甕，亦滿中金。彼見金已，即大驚叫，指示夫言：『聖夫聖夫！速來速來！我已得也。』

「爾時，提婆聞婦聲已，作是思惟：『此婦可憐，何故失心如是誑語？云我已得？得於何物？其前他處借衣失去，我今已得，衣現在此

當時，提婆大婆羅門對佛說：『太好了，大德！沙門瞿曇！希望您接受我明天的供養。』這時，世尊默然接受了邀請。提婆大婆羅門知道佛默然接受了他的邀請后，從座位上站起來，繞佛三圈，向佛告辭離去，回到自己家中。當時，城裡所有街巷都在賣熟食。當天晚上，提婆大婆羅門準備了各種美味的飯食，如咀嚼、吞嚥等，整夜都在準備這些食物。天亮后，他打掃了家，鋪好床座，然後來到佛陀面前，長跪稟告說：『大善沙門！如果時間方便，飯食已經準備好了，請到我家來。』 這時，世尊到了吃飯的時間，穿上衣服，拿著缽，慢慢地走到提婆婆羅門家，到他家后，就按照鋪好的座位坐下。提婆看到佛坐下後，夫婦親自拿著各種精美清凈的美味食物，站在佛前，供奉世尊：『希望如來隨意享用。』提婆供奉佛陀食物后，在佛陀旁邊鋪設座位坐下，坐下後，世尊就為提婆大婆羅門，如理說法，開示教誨，使他歡喜。然後從座位上站起來，隨意離去。 當時，提婆大婆羅門送佛出門，他的妻子從別人那裡借了衣服，穿著去供奉佛陀，供養完佛陀后，看到佛陀離開，就脫下衣服，放在一邊，然後打掃地面。這時，有一個小偷，突然來偷走了她的衣服。提婆的妻子因為丟了衣服，心中非常憂愁。這時，提婆送佛回家，看到他的妻子心煩意亂，就問她說：『你現在為什麼這麼煩惱？』妻子告訴丈夫說：『聖夫，您要知道！我借來的衣服，不知道被誰偷走了，突然不見了。』這時，提婆聽到這話后，心神迷亂，不知所措，就說：『我從別人那裡借了五百錢，用來準備供品，你現在從別人那裡借了衣服穿，又突然丟了。我家貧窮，拿什麼償還？該怎麼辦？』 當時，提婆想要自殺，就去了尸陀林，爬到一棵大樹上，想要跳下去卻沒能跳下去，又非常憂愁。這時，那個小偷拿著偷來的衣服到了尸陀林，突然又回來了，在提婆爬的那棵樹下，挖了個坑把衣服埋了，用土蓋上，然後在上面大便，然後離開了。當時，提婆在樹上，遠遠地看到了這件事，小偷走後，就從樹上下來，挖出衣服，拿回家。當時，提婆的妻子正在打掃家裡，到處清理，屋子的一個角落，突然塌陷了，她低頭看地下，看到一個紅銅瓶，裡面裝滿了金子，甚至可以說，看到了第二個瓶子，第三個第四個都是瓶子，再往下看，又看到一個紅銅甕，裡面也裝滿了金子。她看到金子后，就大聲驚叫，指著丈夫說：『聖夫聖夫！快來快來！我已經得到了。』 當時，提婆聽到妻子的聲音后，心想：『這個可憐的妻子，為什麼失心瘋了，說這種謊話？說我已經得到了？得到了什麼？她之前從別人那裡借的衣服丟了，我現在已經得到了，衣服現在在這裡。』

At that time, the Brahmin Deva said to the Buddha, 'Excellent, Great Virtue! Shramana Gautama! I wish you would accept my meal tomorrow.' At that time, the World Honored One silently accepted the invitation. When the Brahmin Deva knew that the Buddha had silently accepted his invitation, he rose from his seat, circled the Buddha three times, bid farewell to the Buddha, and went to his own home. At that time, all the streets and alleys in the city were selling cooked food. That night, the Brahmin Deva prepared various delicious meals, such as chewing and swallowing, and spent the whole night preparing these foods. After dawn, he cleaned the house, laid out the beds, and then came to the Buddha, knelt down and reported, saying, 'Great Shramana! If it is convenient, the meal is ready, please come to my house.' At this time, when it was time for the meal, the World Honored One put on his clothes, took his bowl, and slowly walked to the Brahmin Deva's house. After arriving at his house, he sat down according to the prepared seat. When Deva saw the Buddha sitting down, he and his wife personally held various exquisite and pure delicious foods, stood in front of the Buddha, and offered them to the World Honored One, saying, 'May the Tathagata enjoy them at will.' After Deva offered food to the Buddha, he set up a seat next to the Buddha and sat down. After sitting down, the World Honored One spoke the Dharma to the Brahmin Deva, explained and taught him, making him happy. Then he rose from his seat and left at will. At that time, the Brahmin Deva saw the Buddha off. His wife borrowed clothes from others, wore them to offer food to the Buddha. After offering to the Buddha, she saw the Buddha leave, took off her clothes, put them aside, and then cleaned the ground. At this time, a thief suddenly came and stole her clothes. Deva's wife was very worried because she lost her clothes. At this time, Deva sent the Buddha home and saw that his wife was upset, so he asked her, 'Why are you so upset now?' The wife told her husband, 'Holy husband, you should know! I borrowed the clothes, I don't know who stole them, they suddenly disappeared.' At this time, when Deva heard this, he was confused and didn't know what to do, so he said, 'I borrowed five hundred coins from others to prepare offerings, and now you borrowed clothes from others and they suddenly disappeared. My family is poor, how can we repay it? What should we do?' At that time, Deva wanted to commit suicide, so he went to the charnel ground, climbed a big tree, wanted to jump down but couldn't, and was very worried. At this time, the thief who stole the clothes came to the charnel ground with the stolen clothes, suddenly came back, dug a hole under the tree where Deva climbed, buried the clothes, covered them with soil, and then defecated on it, and then left. At that time, Deva was on the tree, saw this from afar. After the thief left, he came down from the tree, dug out the clothes, and took them home. At that time, Deva's wife was cleaning the house, cleaning everywhere. A corner of the house suddenly collapsed. She looked down at the ground and saw a red copper bottle, which was full of gold. It could even be said that she saw a second bottle, and the third and fourth were all bottles. Looking further down, she saw a red copper urn, which was also full of gold. After seeing the gold, she shouted loudly, pointing to her husband and saying, 'Holy husband, holy husband! Come quickly! I have already obtained it.' At that time, when Deva heard his wife's voice, he thought, 'This poor wife, why is she out of her mind, telling such lies? Saying that I have already obtained it? Obtained what? The clothes she borrowed from others before were lost, and now I have already obtained it, the clothes are here now.'

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。其何故唱言我已得？』是時，提婆將衣入家，問其妻言：『居家善者！汝何所得？』彼婦即便指示其金，語言聖夫：『我得此也。』是時提婆復語妻言：『汝所失衣我亦得也。』而彼婦女，取其衣裳，向所借處，還歸其主。

「爾時，提婆大婆羅門作是思惟：『我今獨自不能淹消食多許金。』即便攜將五百錢，直還向兵將婆羅門邊而償其債。到已語彼大兵將言：『我從仁者貸五百錢，今以還汝。』是時，兵將語提婆言：『我前語汝，不得從他舉錢償我，唯出自家身力償我。』提婆復言：『我不從他貸取此物。』兵將復問：『汝從何得？』提婆報言：『我從地得此之金藏。』彼不承信。爾時提婆即將兵將，到自己家，示其金藏。

「爾時，兵將見其金藏，是一聚炭，語提婆言：『汝何狂也，語我是炭用作金相。』是時，提婆復更重語彼兵將言：『此實真金，非是火炭。』如是再過三過，以手觸彼金藏唱示言：『此是金非炭。』復作誓願：『如我善業因緣力故得此金者，乞示兵將婆羅門見。』如此語已，炭即為金。

「爾時，兵將見此地藏悉皆是金，見已復問彼提婆言：『仁者汝今供養何誰？為天為仙？並及善人？而彼與汝，如是愿報。』提婆報言：『我於今日，家唯供養是大沙門，來於宅內，奉施飯食，或應藉彼功德果報，當成於此。』是時兵將報提婆言：『汝今所得此之金藏，悉皆是彼善業因緣故生此報，無人能奪，無人能斷，汝莫作疑，安隱而食。』

「爾時，提婆作如是念：『我以佈施大沙門食，生於如是大功德報。』心生歡喜，踴躍無量，遍滿其體，不能自勝。復詣佛邊，到已共佛對論美言，慰喻問訊，種種說已，卻坐一面。

「爾時，提婆重白佛言：『愿大沙門！受我明日更奉施食。』世尊默然還受其請。是時，提婆見佛默然受其請已，從坐而起，繞佛三匝，辭退而還，至自家已，城內街巷，一切悉有五熟而賣，如上所說，乃至施食飯佛以後，共妻二人，在於佛前，鋪座而坐，欲聽法故。佛知彼等心行體性，諸使薄少，為說四等諸法相門。彼等聞已，卻二十重我見之山，即便證得須陀洹果。彼等既見法實相已，即受三歸，奉持五戒。」

爾時，世尊從坐起已，隨意而行

現代漢語譯本：『他為何要說我已經得到了呢？』當時，提婆拿著衣服回到家中，問他的妻子說：『賢惠的居家者！你得到了什麼？』他的妻子立刻指著金子，對丈夫說：『我得到了這個。』當時，提婆又對妻子說：『你丟失的衣服我也得到了。』那位婦女就拿著衣服，到借衣服的地方，歸還給了它的主人。 現代漢語譯本：『當時，提婆大婆羅門這樣思量：『我現在獨自一人無法消化這麼多金子。』就拿著五百錢，直接去還給兵將婆羅門。到了之後，對那位大兵將說：『我從您這裡借了五百錢，現在還給您。』當時，兵將對提婆說：『我之前告訴過你，不能從別人那裡借錢還我，只能用你自己的勞力來償還。』提婆又說：『我沒有從別人那裡借來這個東西。』兵將又問：『你從哪裡得到的？』提婆回答說：『我從地裡得到了這個金礦。』兵將不相信。當時，提婆就帶著兵將，到自己家中，給他看金礦。 現代漢語譯本：『當時，兵將看到金礦是一堆炭，對提婆說：『你瘋了嗎，說這些炭是金子。』當時，提婆又再次對兵將說：『這確實是真金，不是炭。』這樣說了兩三次，用手觸控金礦，指著說：『這是金子，不是炭。』又發誓說：『如果我因為善業的因緣而得到這些金子，請讓兵將婆羅門看到。』這樣說完，炭就變成了金子。 現代漢語譯本：『當時，兵將看到地裡的金礦全部都是金子，看到后又問提婆說：『您現在供養的是誰？是天神還是仙人？還是善人？他們給了您這樣的回報。』提婆回答說：『我今天在家中只供養那位大沙門，他來到我家，我供奉飯食，或許是因為他的功德果報，才成就了這些。』當時，兵將對提婆說：『你現在得到的這些金礦，都是因為那位沙門的善業因緣而產生的回報，沒有人能夠奪走，沒有人能夠斷絕，你不要懷疑，安心享用。』 現代漢語譯本：『當時，提婆這樣想：『我因為佈施食物給大沙門，才產生了這麼大的功德回報。』心中歡喜，激動不已，遍佈全身，無法自持。又去佛陀那裡，到了之後，和佛陀對談美好的言語，慰問問候，說了種種話后，退坐在一旁。 現代漢語譯本：『當時，提婆再次對佛陀說：『愿大沙門！接受我明天再次供奉食物。』世尊默然接受了他的請求。當時，提婆看到佛陀默然接受了他的請求后，從座位上站起來，繞佛三圈，告退離開，回到自己家后，城內街巷，一切都有五種熟食在賣，如上面所說，直到供奉食物給佛陀之後，和妻子兩人，在佛陀面前，鋪好座位坐下，想要聽法。佛陀知道他們心行的體性，煩惱很少，就為他們說了四等諸法相門。他們聽了之後，破除了二十重我見之山，立刻證得了須陀洹果。他們既然見到了法的實相，就接受了三歸，奉持五戒。』 現代漢語譯本：『當時，世尊從座位上站起來，隨意而行。』

English version: 'Why does he say that I have already obtained it?' At that time, Deva took the clothes home and asked his wife, 'Good householder! What have you obtained?' His wife immediately pointed to the gold and said to her husband, 'I have obtained this.' At that time, Deva also said to his wife, 'I have also obtained the clothes you lost.' That woman then took the clothes to the place where she had borrowed them and returned them to their owner. English version: 'At that time, Deva the great Brahmin thought to himself, 'I alone cannot consume so much gold.' He then took five hundred coins and went directly to repay the soldier Brahmin. Upon arriving, he said to the great soldier, 'I borrowed five hundred coins from you, and now I am returning them to you.' At that time, the soldier said to Deva, 'I told you before that you cannot borrow money from others to repay me; you must repay me with your own labor.' Deva replied, 'I did not borrow this from anyone else.' The soldier then asked, 'Where did you get it?' Deva replied, 'I obtained this gold mine from the ground.' The soldier did not believe him. At that time, Deva took the soldier to his own home and showed him the gold mine. English version: 'At that time, the soldier saw that the gold mine was a pile of charcoal and said to Deva, 'Are you crazy, saying that this charcoal is gold?' At that time, Deva again said to the soldier, 'This is indeed real gold, not charcoal.' He said this two or three times, touched the gold mine with his hand, and pointed, saying, 'This is gold, not charcoal.' He also made a vow, 'If I have obtained this gold because of the cause of good karma, please let the soldier Brahmin see it.' After saying this, the charcoal turned into gold. English version: 'At that time, the soldier saw that the gold mine in the ground was all gold. After seeing it, he asked Deva, 'Whom do you worship now? Is it a god or an immortal? Or a good person? And they have given you such a reward.' Deva replied, 'Today, I only worship that great Shramana at home. He came to my house, and I offered him food. Perhaps it is because of his merit and reward that these things have been achieved.' At that time, the soldier said to Deva, 'The gold mine you have obtained now is all a reward arising from the good karma of that Shramana. No one can take it away, and no one can cut it off. Do not doubt it; enjoy it in peace.' English version: 'At that time, Deva thought, 'Because I gave food to the great Shramana, I have received such a great reward of merit.' His heart was filled with joy, and he was so excited that he could not control himself. He went to the Buddha again, and after arriving, he talked with the Buddha with beautiful words, offered greetings and inquiries, and after saying various things, he sat down to one side. English version: 'At that time, Deva again said to the Buddha, 'May the great Shramana! Accept my offering of food again tomorrow.' The World Honored One silently accepted his request. At that time, Deva saw that the Buddha had silently accepted his request, and he stood up from his seat, circled the Buddha three times, took his leave, and returned home. In the streets and alleys of the city, everything was selling five kinds of cooked food, as mentioned above, until after offering food to the Buddha, he and his wife sat down on the seats they had prepared in front of the Buddha, wanting to hear the Dharma. The Buddha knew the nature of their minds, that their afflictions were few, and so he spoke to them about the four aspects of the Dharma. After they heard it, they broke through the twenty mountains of self-view and immediately attained the fruit of Srotapanna. Since they had seen the true nature of the Dharma, they accepted the Three Refuges and upheld the Five Precepts.' English version: 'At that time, the World Honored One rose from his seat and went as he pleased.'

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。

於後一時，諸比丘等，心疑各念，共相問言：「彼之提婆大婆羅門並及妻等，先作何業，而造業已，得是果報？至如來邊，證諸聖法？復作何業，今世貧窮，還卒大富？」時，諸比丘如是語已，即詣佛所，到佛所已，即咨問言：「善哉！世尊！彼之提婆大婆羅門並及妻等，昔作何業，而造業已得此果報？復至佛邊，得諸聖法？更造何業，先貧后富，一旦如是？」

爾時，佛告諸比丘言：「汝諸比丘！若欲聞者，今應諦聽。彼之提婆大婆羅門，亦有過業，亦有現業。何等名為過去之業？諸比丘知，我念往昔，此賢劫中，是時眾生壽二萬歲，有佛出世，號曰迦葉多陀阿伽度、阿羅呵、三藐三佛陀，十號具足。時，迦葉佛已轉法輪，度生死岸，豎立法幢，滿昔誓願，成最丈夫，開化眾生無量千億住于善道，還居在此波羅㮈城昔聖處所鹿野苑中。

「爾時，還彼波羅㮈城，有於一人，從佛邊受三歸五戒。而其生中不行佈施，命終之時，心發是愿：『迦葉如來所授于彼菩薩記別，名曰護明，言是菩薩，于當來世，眾生百年壽命之中，得成佛者，號釋迦牟尼多陀阿伽度、阿羅呵、三藐三佛陀，愿我值遇于彼世尊。』以是因緣，汝等當知！爾時，彼受三歸五戒不行佈施優婆塞者，今此提婆婆羅門是。其于彼時，受此三歸，護持五戒，為優婆塞，命終乞愿，愿值於我，以是因緣，今得值我。復以彼時不行佈施，今得貧報，此是過去所造作業。

「比丘當知！何者名為現在世業？我昔六年苦行之時，而彼提婆隨宜將食佈施於我，我今得成無上菩提，其復請我至於己家，佈施我食。以是因緣，得現世報。是故汝等諸比丘輩，應當須向佛法僧邊生於恭敬希有之心，當得如是功德果報，猶如提婆婆羅門身現受其福，不得報者，以慳貪人不肯佈施，今受貧賤困苦之患。汝等比丘！當如是學。」

「世尊自從波羅㮈國，來至優婁頻螺聚落，于其中間，有八萬人，受佛教化，入諸法中。

佛本行集經迦葉三兄弟品第四十四上

「爾時，世尊作如是念：『我今先可教化一個得通之人，令其歡喜，彼歡喜已，應當次第廣化多人

現代漢語譯本：在那之後，眾比丘心生疑惑，各自思量，互相問道：『那位提婆大婆羅門和他的妻子，先前做了什麼業，造了什麼業，才得到這樣的果報？能到如來身邊，證得各種聖法？又做了什麼業，今生貧窮，後來卻突然變得富有？』眾比丘這樣說完，就去到佛陀那裡，到了佛陀那裡后，就請教說：『世尊，那位提婆大婆羅門和他的妻子，過去做了什麼業，造了什麼業，才得到這樣的果報？又能到佛陀身邊，證得各種聖法？又做了什麼業，先貧后富，一下子變成這樣？』 那時，佛陀告訴眾比丘說：『你們這些比丘！如果想聽，現在應當仔細聽。那位提婆大婆羅門，既有過去的業，也有現在的業。什麼叫做過去的業呢？諸位比丘要知道，我回憶往昔，在這個賢劫中，那時眾生的壽命是二萬歲，有佛出世，號為迦葉多陀阿伽度、阿羅呵、三藐三佛陀，十號具足。當時，迦葉佛已經轉法輪，度過生死彼岸，豎立法幢，圓滿昔日的誓願，成為最偉大的丈夫，開化無量千億的眾生，安住于善道，還居住在這波羅㮈城的昔日聖地鹿野苑中。 『當時，在那波羅㮈城，有一個人，從佛陀那裡受了三皈五戒。但他一生中不行佈施，臨命終時，心中發願說：『迦葉如來所授記的菩薩，名叫護明，說這位菩薩，在未來世，眾生壽命百年的時候，會成佛，號為釋迦牟尼多陀阿伽度、阿羅呵、三藐三佛陀，愿我能遇到那位世尊。』因為這個因緣，你們應當知道！當時，那位受三皈五戒而不行佈施的優婆塞，就是現在的提婆婆羅門。他在那時，受了三皈，護持五戒，作為優婆塞，臨命終時發願，愿能遇到我，因為這個因緣，現在才能遇到我。又因為他那時不行佈施，所以今生得到貧窮的果報，這就是過去所造的業。 『比丘們應當知道！什麼叫做現在的業呢？我過去六年苦行的時候，那位提婆隨宜將食物佈施給我，我現在得以成就無上菩提，他又請我到他家，佈施食物給我。因為這個因緣，得到現世的果報。所以你們這些比丘，應當對佛法僧生起恭敬稀有的心，才能得到這樣的功德果報，就像提婆婆羅門現在所受的福報一樣。得不到果報的人，是因為慳貪不肯佈施，所以現在遭受貧賤困苦的災禍。你們這些比丘！應當這樣學習。』 『世尊自從波羅㮈國，來到優婁頻螺聚落，在這期間，有八萬人，接受佛陀的教化，進入佛法之中。』 《佛本行集經·迦葉三兄弟品第四十四上》 『那時，世尊這樣想：『我現在可以先教化一個得通的人，讓他歡喜，他歡喜之後，應當次第廣泛地教化更多的人。』

English version: At a later time, the monks, with doubts in their hearts, each pondered and asked each other: 'What deeds did that Devadatta Brahmin and his wife do in the past, what karma did they create, to receive such a result? To be able to come to the Tathagata's side and attain various sacred dharmas? And what deeds did they do that they were poor in this life, and then suddenly became wealthy?' After the monks said this, they went to the Buddha. Having arrived at the Buddha's place, they inquired, saying: 'Venerable One, what deeds did that Devadatta Brahmin and his wife do in the past, what karma did they create, to receive such a result? And to be able to come to the Buddha's side and attain various sacred dharmas? And what deeds did they do that they were first poor and then rich, suddenly becoming like this?' At that time, the Buddha told the monks: 'You monks! If you wish to hear, you should listen carefully now. That Devadatta Brahmin has both past karma and present karma. What is called past karma? You monks should know, I recall in the past, in this Bhadrakalpa, at that time the lifespan of beings was twenty thousand years, a Buddha appeared in the world, named Kasyapa Tathagata, Arhat, Samyaksambuddha, possessing all ten titles. At that time, Kasyapa Buddha had already turned the wheel of Dharma, crossed the shore of birth and death, erected the banner of Dharma, fulfilled his past vows, became the greatest man, and enlightened countless billions of beings, dwelling in the path of goodness, and still residing in this Varanasi city, in the ancient sacred place of the Deer Park. 'At that time, in that Varanasi city, there was a person who received the Three Refuges and Five Precepts from the Buddha. But in his life, he did not practice giving. At the time of his death, he made a vow in his heart, saying: 'The Bodhisattva who was given a prophecy by Kasyapa Tathagata, named 'Protector of Light', said that this Bodhisattva, in the future world, when the lifespan of beings is one hundred years, will become a Buddha, named Shakyamuni Tathagata, Arhat, Samyaksambuddha. May I encounter that Venerable One.' Because of this cause, you should know! At that time, that Upasaka who received the Three Refuges and Five Precepts but did not practice giving, is now this Devadatta Brahmin. At that time, he received the Three Refuges, upheld the Five Precepts, as an Upasaka, and at the time of his death, he made a vow, wishing to encounter me. Because of this cause, he is now able to encounter me. And because he did not practice giving at that time, he receives the result of poverty in this life. This is the karma created in the past. 'Monks should know! What is called present karma? When I was practicing asceticism for six years, that Devadatta gave me food as it was convenient. Now that I have attained unsurpassed Bodhi, he has invited me to his home and given me food. Because of this cause, he receives the result in this present life. Therefore, you monks should give rise to a respectful and rare heart towards the Buddha, Dharma, and Sangha, so that you can receive such meritorious results, just like the blessings that Devadatta Brahmin is receiving now. Those who do not receive results are because they are stingy and unwilling to give, so they now suffer the calamities of poverty and hardship. You monks! You should learn in this way.' 'Since the Venerable One came from the country of Varanasi to the village of Uruvilva, during this time, eighty thousand people have accepted the Buddha's teachings and entered the Dharma.' The Collection of the Buddha's Deeds, Chapter 44, 'The Three Brothers of Kasyapa' 'At that time, the Venerable One thought: 'I can first teach one person who has attained understanding, and make him happy. After he is happy, I should gradually teach many more people.'

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。』是時優婁頻螺聚落，其中有三螺髻梵志仙人居止，第一所謂優婁頻螺迦葉為首，教授五百螺髻弟子，修學仙法，為匠為導，最在前行；第二名為那提迦葉，復領三百螺髻弟子，為首為導；第三名為伽耶迦葉，復領二百螺髻弟子，為首為導。合有千人，隨彼兄弟，修學仙法。

「爾時，世尊作如是念：『今此優婁頻螺迦葉，其聲遍滿摩伽陀國，彼處內外一切人民並謂言其是阿羅漢。我今可先化彼優婁頻螺迦葉，令其歡喜，彼歡喜已，當有多人受其教法。』佛復思念：『此等諸仙！以何為重？彼行是何？』念已即知彼等唯用苦行為尊，其次則以領眾為重。

「爾時，世尊隱本形相，即便化作苦行之身，頭上結髮，螺髻為冠，兼復化作五百梵志摩那婆子，以為徒眾，悉皆可喜，端正無雙，為人樂見，圍繞左右，以神通飛到彼優婁頻螺迦葉所聞聲處，下地而住。

「爾時彼等一切諸仙，見化眾已，悉各匆遑，東西馳走，或有安置於鋪設者，或有洗足，或入草菴拂拭整頓，或有將草作席鋪設，或有取水以擬澡洗。又復各各告彼等言：『汝等今者從何忽來而至於此？不相告知。汝等何不于先遣使道我欲來，我若先知，當預置設。是故汝等當少時住，我等辦具種種供擬。』世尊既知一切諸仙心生愿樂，悉知佛已。

「爾時，世尊還攝神通復于本形，獨立而住。時，彼諸仙既見世尊剃除鬚髮身著袈裟染色之衣，是時，優婁頻螺迦葉作如是念：『此大沙門！大有威神，大有威德，然其未得阿羅漢果，如我今日，在於此住。』此是如來最初于先出神通法。

「爾時，優婁頻螺迦葉即白佛言：『善大沙門！仁今何遠來至於此？善大沙門！仁今若當愿樂於此我住處者，隨仁所須，我當供給。又仁意樂於何處所坐起眠臥？此是草菴，此是草堂，任意選取。』作是語已，佛告優婁頻螺迦葉，作如是言：『善哉迦葉！汝若不辭，能見敬重，我欲入汝祭祀火神處所安居。』

「爾時，優婁頻螺迦葉有一弟子，于先舊患下痢之病，以病下故，糞穢草菴。自餘一切諸弟子等，見穢草菴，瞋忿不凈，驅遣令出。是時，彼患摩那婆身被驅出時，作如是念：『此之菴舍，為於一切螺髻而造，云何見我病患下痢，驅遣我出？愿我捨命，得是身體，仰報彼等如是之事

現代漢語譯本：當時，優婁頻螺聚落是一個地方，那裡有三位螺髻梵志仙人居住。第一位是優婁頻螺迦葉，他是首領，教導五百位螺髻弟子，修習仙法，作為工匠和導師，走在最前面；第二位名叫那提迦葉，也帶領三百位螺髻弟子，作為首領和導師；第三位名叫伽耶迦葉，也帶領二百位螺髻弟子，作為首領和導師。總共有千人，跟隨這三兄弟修習仙法。 那時，世尊心想：『現在這位優婁頻螺迦葉，他的名聲傳遍了摩伽陀國，當地內外所有的人都認為他是阿羅漢。我應該先感化優婁頻螺迦葉，讓他高興，他高興之後，就會有很多人接受他的教法。』佛又思考：『這些仙人看重什麼？他們的行為是什麼？』思考後，他知道他們最看重苦行，其次是帶領眾人。 那時，世尊隱藏了本來的形貌，立即化作苦行者的樣子，頭上結著髮髻，像螺髻一樣，還化作五百位梵志摩那婆子作為徒弟，他們都非常可愛，端正無比，讓人喜歡見到，圍繞在世尊左右。世尊用神通飛到優婁頻螺迦葉能聽到聲音的地方，降落下來。 當時，那些仙人看到化現的眾人後，都慌忙起來，四處奔走，有的安置鋪設，有的洗腳，有的進入草菴拂拭整理，有的拿草鋪設蓆子，有的取水準備洗漱。他們還各自對那些人說：『你們現在從哪裡突然來到這裡？也不事先告訴我們。你們為什麼不先派人來告訴我們你們要來，如果我們事先知道，就會提前準備。所以你們先稍等片刻，我們準備各種供奉。』世尊知道所有仙人都心生歡喜，都認出了佛。 那時，世尊收回神通，恢復了本來的樣子，獨自站立。當時，那些仙人看到世尊剃除了鬚髮，身穿袈裟染色的衣服。這時，優婁頻螺迦葉心想：『這位大沙門！很有威神，很有威德，但他還沒有得到阿羅漢果，就像我今天這樣住在這裡。』這是如來最初展現神通法。 那時，優婁頻螺迦葉就對佛說：『善哉大沙門！您從哪裡遠道而來？善哉大沙門！您如果願意在這裡我的住處，您需要什麼，我都會供給。您喜歡在哪裡坐臥？這裡有草菴，這裡有草堂，您可以隨意選擇。』說完這些話后，佛對優婁頻螺迦葉說：『善哉迦葉！如果你不介意，能尊重我，我想進入你祭祀火神的地方安居。』 那時，優婁頻螺迦葉有一個弟子，之前就患有痢疾，因為拉肚子，把草菴弄髒了。其餘所有的弟子看到髒亂的草菴，都生氣不高興，把他趕了出去。當時，那個患病的摩那婆被趕出去時，心想：『這個草菴是為所有螺髻梵志建造的，為什麼看到我生病拉肚子，就把我趕出去？我寧願捨棄生命，得到這樣的身體，來報復他們這樣的行為。』

English version: At that time, Uruvilva was a settlement where three ascetics with matted hair lived. The first was Uruvilva Kasyapa, who was the leader, teaching five hundred disciples with matted hair, practicing asceticism, acting as a craftsman and guide, and leading the way. The second was named Nadi Kasyapa, who also led three hundred disciples with matted hair, acting as leader and guide. The third was named Gaya Kasyapa, who also led two hundred disciples with matted hair, acting as leader and guide. In total, there were a thousand people, following these brothers, practicing asceticism. At that time, the World Honored One thought: 'Now this Uruvilva Kasyapa, his reputation has spread throughout the Magadha kingdom, and all the people inside and outside the area believe he is an Arhat. I should first convert Uruvilva Kasyapa, making him happy. Once he is happy, many people will accept his teachings.' The Buddha further pondered: 'What do these ascetics value? What are their practices?' After thinking, he knew that they valued ascetic practices the most, followed by leading the group. At that time, the World Honored One concealed his original form and immediately transformed into the appearance of an ascetic, with his hair tied in a topknot like matted hair. He also transformed five hundred Brahman Manava children as his disciples, all of whom were very lovable, exceptionally handsome, and pleasing to see, surrounding the World Honored One. The World Honored One used his supernatural powers to fly to the place where Uruvilva Kasyapa could hear the sound, and landed. At that time, when those ascetics saw the transformed group, they all became flustered, running around in all directions. Some were arranging the bedding, some were washing their feet, some were entering the huts to dust and tidy up, some were gathering grass to make mats, and some were fetching water to prepare for washing. They also said to those people: 'Where did you suddenly come from? You didn't tell us beforehand. Why didn't you send a messenger to tell us you were coming? If we had known in advance, we would have prepared. So please wait a moment, and we will prepare various offerings.' The World Honored One knew that all the ascetics were happy and had recognized the Buddha. At that time, the World Honored One withdrew his supernatural powers and returned to his original form, standing alone. At that time, when those ascetics saw that the World Honored One had shaved his head and beard and was wearing a robe of dyed cloth, Uruvilva Kasyapa thought: 'This great Shramana! He has great power and virtue, but he has not yet attained the fruit of Arhatship, just like I am living here today.' This was the first time the Tathagata revealed his supernatural powers. At that time, Uruvilva Kasyapa said to the Buddha: 'Good great Shramana! Where have you come from so far away? Good great Shramana! If you wish to stay here in my dwelling, I will provide whatever you need. Where do you prefer to sit, lie down, or sleep? Here are huts, here are grass halls, you can choose as you wish.' After saying these words, the Buddha said to Uruvilva Kasyapa: 'Good Kasyapa! If you don't mind and can respect me, I would like to stay in the place where you worship the fire god.' At that time, one of Uruvilva Kasyapa's disciples had been suffering from dysentery. Because of his diarrhea, he had soiled the hut. All the other disciples, seeing the soiled hut, were angry and displeased, and drove him out. At that time, when the sick Manava was driven out, he thought: 'This hut was built for all the matted-hair ascetics. Why, seeing that I am sick with diarrhea, do they drive me out? I would rather give up my life and obtain such a body to retaliate against their actions.'

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。』時，彼患者作是念已，即便命終。命終已后，即受如是大毒龍身，生已在於彼草堂內，或有人來，或畜生來，皆被螫殺。以是因緣，彼堂即空，無有人住。

「爾時，優婁頻螺迦葉作如是念：『有何對治能伏毒龍？唯應有火能相屈耳。』作是念已，即以火神，安彼草堂，恒常如法依時供養。爾時，優婁頻螺迦葉即白佛言：『善大沙門！我實不辭，亦不惜是此之草堂。但彼草堂有大極惡嚴熾龍王，居住彼中，其龍甚有大神通力，有大惡毒，有猛厲毒，非止害仁，亦損我也。』

「爾時，世尊如是再過語迦葉言：『汝若不辭不敬重彼，但當與我草堂居住。』迦葉報言：『我意不願仁住火堂。所以者何？彼處今有一大毒龍，猛惡嚴熾，恐為于仁並及我身作于毒害。善大沙門！此堂本來，我等師徒久共舍之，無人能入。』

「爾時，世尊第三重告彼迦葉言：『仁者迦葉！若有一切毒龍來滿此堂住者，彼等不能損我一毛，況一龍也？仁者迦葉！但汝意可，我自當入，愿汝莫辭，莫重彼堂，其終不能損害於我。』是時，優婁頻螺迦葉，以佛三度慇勤未已，即白佛言：『善大沙門！我亦不辭，亦不重彼，我以相語，若心不疑，當隨意住，常作方便，莫令被害。』

「爾時，世尊得於迦葉印可聽已，手自執持一把之草，入火神堂，入已鋪草，取僧伽梨襞作四疊，以鋪草上，加趺而坐僧伽梨上。端身而住，正念不動，除舍一切外內怖畏，身毛不豎，寂然禪定。

「爾時，彼堂毒龍出外求覓食故，處處經歷，飽已回還入於火堂，遙見如來坐火堂內，見已其心作如是念：『我身猶活，今有何人忽入我堂？』其意既惡，即興毒害，口出煙炎；如來複坐如是三昧，身亦放煙。

「爾時，彼龍見是煙已，增長更嗔，放猛火炎；如來爾時亦入如是火光三昧，身出大火。佛及毒龍，各放猛火，是時彼堂嚴熾猛炎，以猛炎故，草堂彤然，如大火聚。

「爾時，世尊復如是念：『我今可作如是神通，作神通已，莫害於彼龍王命根，但當燒其皮肉筋骨，悉令淨盡。』爾時世尊即作如是神通變化，以神通故，令彼龍王，命不傷害，但使其餘身份然盡。如是訖已，又復從身出於諸種雜色光明。所謂青黃赤白黑色，出已唯照一尋地明，示于彼龍

現代漢語譯本：當那個病人這樣想的時候，他立刻就死了。死後，他變成了一條巨大的毒龍，出生在那個草堂里。有人或動物來的時候，都會被它咬死。因為這個原因，那個草堂就空了，沒有人敢住在那裡。 優婁頻螺迦葉當時這樣想：『有什麼方法可以制服這條毒龍呢？只有火才能降伏它。』這樣想后，他就用火神來守護那個草堂，經常如法按時地供奉。當時，優婁頻螺迦葉對佛說：『偉大的沙門！我並不是捨不得這個草堂，也不是珍惜它。但是那個草堂里住著一條非常兇惡的龍王，它有強大的神通力，劇毒無比，不僅會傷害您，也會傷害我。』 當時，世尊再次對迦葉說：『如果你不捨不得也不敬重它，就應該和它一起住在草堂里。』迦葉回答說：『我不希望您住在火堂里。為什麼呢？因為那裡現在有一條劇毒的龍，非常兇猛，恐怕會對您和我造成傷害。偉大的沙門！這個草堂，我們師徒早就捨棄了，沒有人敢進去。』 當時，世尊第三次告訴迦葉說：『迦葉！即使有所有的毒龍都住滿了這個草堂，它們也不能傷害我一根毫毛，更何況只是一條龍呢？迦葉！只要你同意，我自然會進去，希望你不要推辭，也不要看重那個草堂，它最終不能傷害我。』當時，優婁頻螺迦葉因為佛陀三次懇切地請求，就對佛說：『偉大的沙門！我並不是捨不得，也不是看重它，我只是告訴您，如果您心裡不懷疑，就隨意住吧，要經常小心，不要被它傷害。』 當時，世尊得到迦葉的允許后，就自己拿著一把草，進入火神堂。進去後，他鋪上草，把僧伽梨疊成四層，鋪在草上，然後盤腿坐在僧伽梨上。他端正身體，保持正念不動搖，消除一切內外恐懼，身體不顫抖，安靜地進入禪定。 當時，那條毒龍外出覓食，到處遊蕩，吃飽后回到火堂，遠遠地看見如來坐在火堂里，它心裡想：『我還活著，怎麼有人突然進入我的地盤？』它心生惡意，就想用毒來傷害如來，口中噴出煙火；如來也進入了那樣的三昧，身上也放出煙。 當時，那條龍看到煙后，更加憤怒，放出猛烈的火焰；如來當時也進入了那樣的火光三昧，身上發出大火。佛和毒龍各自放出猛烈的火焰，當時那個草堂被猛烈的火焰燃燒，像一個巨大的火堆。 當時，世尊又這樣想：『我現在可以施展神通，施展神通后，不要傷害那條龍王的性命，只是燒掉它的皮肉筋骨，讓它們都乾淨。』當時，世尊就施展了這樣的神通變化，因為神通的緣故，那條龍王的性命沒有受到傷害，只是讓它其餘的身體部分都燒盡了。這樣結束后，又從身上發出各種雜色的光明。所謂的青、黃、赤、白、黑等顏色，發出后只照亮一尋的地面，顯示給那條龍看。

English version: When that patient had this thought, he immediately died. After death, he was reborn as a huge venomous dragon, living in that thatched hut. When people or animals came, they would be bitten to death. Because of this, the hut became empty, and no one dared to live there. At that time, Uruvilva Kasyapa thought, 'What method can subdue this venomous dragon? Only fire can conquer it.' After thinking this, he used the fire god to guard the thatched hut, regularly offering sacrifices according to the proper time. At that time, Uruvilva Kasyapa said to the Buddha, 'Great Shramana! I am not reluctant to part with this thatched hut, nor do I cherish it. But in that hut lives a very fierce dragon king, who has great supernatural powers, is extremely venomous, and will not only harm you but also harm me.' At that time, the World Honored One again said to Kasyapa, 'If you are not reluctant to part with it and do not respect it, you should live in the thatched hut with it.' Kasyapa replied, 'I do not wish for you to live in the fire hut. Why? Because there is now a very venomous dragon there, extremely fierce, and I fear it will harm you and me. Great Shramana! This hut, our teachers and disciples have long abandoned, and no one dares to enter.' At that time, the World Honored One told Kasyapa for the third time, 'Kasyapa! Even if all the venomous dragons were to fill this hut, they could not harm a single hair on my body, let alone just one dragon? Kasyapa! As long as you agree, I will naturally enter, I hope you do not refuse, and do not value that hut, it will ultimately not be able to harm me.' At that time, Uruvilva Kasyapa, because the Buddha had earnestly requested three times, said to the Buddha, 'Great Shramana! I am not reluctant to part with it, nor do I value it, I am just telling you, if you do not doubt in your heart, then live there as you wish, always be careful, and do not be harmed by it.' At that time, the World Honored One, having received Kasyapa's permission, took a handful of grass himself and entered the fire god hut. After entering, he spread the grass, folded his sanghati into four layers, and placed it on the grass, then sat cross-legged on the sanghati. He straightened his body, maintained unwavering mindfulness, eliminated all inner and outer fears, his body did not tremble, and he quietly entered samadhi. At that time, the venomous dragon went out to forage for food, wandering everywhere, and after eating its fill, returned to the fire hut. From afar, it saw the Tathagata sitting in the fire hut, and it thought, 'I am still alive, how can someone suddenly enter my territory?' It harbored evil intentions and wanted to harm the Tathagata with poison, spewing smoke and fire from its mouth; the Tathagata also entered that kind of samadhi, and his body also emitted smoke. At that time, the dragon, seeing the smoke, became even more enraged and released fierce flames; the Tathagata at that time also entered that kind of fire light samadhi, and his body emitted great fire. The Buddha and the venomous dragon each released fierce flames, and at that time the thatched hut was burned by the fierce flames, like a huge pile of fire. At that time, the World Honored One thought, 'I can now display supernatural powers, and after displaying supernatural powers, I will not harm the life of that dragon king, but only burn away its skin, flesh, tendons, and bones, making them all clean.' At that time, the World Honored One displayed such supernatural transformations, and because of the supernatural powers, the life of that dragon king was not harmed, but only the rest of its body was burned away. After this was completed, various colored lights emanated from his body. The so-called blue, yellow, red, white, and black colors, after being emitted, only illuminated a fathom of ground, showing it to the dragon.

---

。

「爾時，優婁頻螺迦葉去彼祭祀火堂不遠，遙見堂內出大猛炎，見已即作如是念言：『嗚呼嗚呼！此大沙門，今被毒龍之所燒害。可惜可惜！以其不取我等師徒好言善語。』時，彼眾有一摩那婆，名阿羅陀祇梨迦(隋言濕樹皮衣)，見彼火堂亦大懊惱，自餘一切諸摩那婆，各各稱名，悉皆恐怖，並相呼喚：『謂迦吒牟尼(隋言苦行仙)，謂耶摩其尼(隋言雙火)，謂何唎尼毗奢耶那(隋言立火)，謂毗羅波羅婆(隋言丈夫光)，謂奢摩羅耶那(隋言雜色眼)，謂波羅耶那(隋言能度彼岸)，謂迦吒耶那(隋言將愛行)，謂瞿曇姓(隋言暗牛)，謂目揵連種(隋言白捧)，謂婆私吒姓(隋言化住)，謂頗羅墮(隋言重憧)，汝等汝等！速來速來！此大沙門今被毒龍吐火燒爇，我等當往助其撲滅。』

「爾時，彼等諸摩那婆聞是聲已，或將水瓶，或復擔梯，速疾走來。來已著梯，上彼火神大堂之上，上已將水欲滅於火，而彼火炎，世尊力故，更增熾盛。時彼一切諸摩那婆，即還下彼火神堂住，在一邊立，各相謂言：『此大沙門端正可喜，而被毒龍之所惱害(梵本沙門來並再稱)。』

「爾時眾中，濕樹皮衣摩那婆仙，悲哀說偈，以哭佛言：

「『嗚呼微妙端正身，　　頭髮甚青指羅網， 七處圓滿端正眼，　　被龍翳如日月昏。』

「爾時，更有一摩那婆，還復悲哀哭泣于佛，而說偈言：

「『嗚呼諸王勝家生，　　苷𧀹上種人中勝， 世間無過此生處，　　今為毒龍火燒身。』

「『三十二相莊嚴體，　　自得解脫能脫他， 瞋恚能伏不害身，　　今被毒龍毒火滅。』

「『支節長短正等身，　　苷𧀹諸王種增益， 體如閻浮檀金柱，　　今為毒龍火所焚。』

「『諸仙聞聲心歡喜，　　佈施持戒最福田， 身體柔軟大吉祥，　　嗚呼今被龍火殺。』

「爾時，優婁頻螺迦葉亦來集聚，去彼火堂不遠立住。

「爾時有一摩那婆來，白于優婁頻螺迦葉作如是言：『和上一過試觀占彼大沙門，看其大沙門生宿之中，更不為于諸餘惡星所犯觸也。其所犯者，何星逼是沙門生宿？』

「爾時，優婁頻螺迦葉，即便仰瞻虛空星已，還告于彼摩那婆言：『汝摩那婆！今應當知！此大沙門鬼宿日生，而彼鬼宿不為余星之所逼觸

現代漢語譯本 當時，優婁頻螺迦葉離那個祭祀火的場所不遠，遠遠地看見堂內冒出巨大的火焰，看到后就想：『哎呀哎呀！這個大沙門，現在被毒龍燒害了。可惜可惜！因為他不聽我們師徒的好言相勸。』當時，他們那群人中有一個名叫阿羅陀祇梨迦（隋朝時譯為濕樹皮衣）的摩那婆，看到那個火堂也十分懊惱。其餘所有的摩那婆，各自報上自己的名字，都感到恐懼，並互相呼喊：『迦吒牟尼（隋朝時譯為苦行仙），耶摩其尼（隋朝時譯為雙火），何唎尼毗奢耶那（隋朝時譯為立火），毗羅波羅婆（隋朝時譯為丈夫光），奢摩羅耶那（隋朝時譯為雜色眼），波羅耶那（隋朝時譯為能度彼岸），迦吒耶那（隋朝時譯為將愛行），瞿曇姓（隋朝時譯為暗牛），目揵連種（隋朝時譯為白捧），婆私吒姓（隋朝時譯為化住），頗羅墮（隋朝時譯為重憧），你們你們！快來快來！這個大沙門現在被毒龍噴火燒著了，我們應當去幫助他滅火。』 當時，那些摩那婆聽到這些話后，有的拿著水瓶，有的扛著梯子，快速跑來。來到后，他們架起梯子，爬上那個火神大堂，上去後就用水想要滅火，但是因為世尊的力量，火焰反而更加旺盛。當時，所有那些摩那婆，就又從火神堂下來，站在一邊，互相說道：『這個大沙門端正可喜，卻被毒龍所惱害（梵本中沙門來時又再次稱呼）。』 當時，人群中，穿濕樹皮衣的摩那婆仙人，悲哀地說了偈語，哭著對佛說： 『哎呀，微妙端正的身軀，頭髮烏黑，手指如網，七處圓滿，眼睛端正，卻被龍遮蔽，如同日月昏暗。』 當時，又有一個摩那婆，再次悲哀地哭泣著對佛說偈語： 『哎呀，出生于諸王高貴之家，甘蔗上等血統，人中之勝，世間沒有比這更好的出生，如今卻被毒龍的火燒身。』 『三十二相莊嚴的身體，自己得到解脫也能解脫他人，能降伏嗔恚而不傷害自身，如今卻被毒龍的毒火毀滅。』 『四肢長短勻稱的身體，甘蔗諸王血統的增益，身體如同閻浮檀金柱，如今卻被毒龍的火所焚燒。』 『諸仙聽到聲音都心生歡喜，佈施持戒是最有福報的田地，身體柔軟，大吉大利，哎呀，如今卻被龍火所殺。』 當時，優婁頻螺迦葉也來到聚集的地方，站在離火堂不遠的地方。 當時，有一個摩那婆來到優婁頻螺迦葉那裡，對他說：『和上，您不妨試著占卜一下那個大沙門，看看那個大沙門出生的星宿，是否被其他惡星所侵犯。如果被侵犯了，是什麼星宿逼迫了這個沙門的出生星宿？』 當時，優婁頻螺迦葉，就抬頭觀察天空的星象，然後告訴那個摩那婆說：『你這個摩那婆！現在應當知道！這個大沙門是鬼宿日出生的，而那個鬼宿沒有被其他星宿所逼迫。』

English version At that time, Uruvilva Kasyapa was not far from the place of fire sacrifice, and from afar he saw a great flame coming out of the hall. Upon seeing this, he thought, 『Alas, alas! This great Shramana is now being harmed by a poisonous dragon. What a pity! It is because he did not heed the good words of our teachers and disciples.』 At that time, among their group, there was a Manava named Arodha Girika (translated in the Sui Dynasty as 'Wet Bark Clothes'), who was also greatly distressed upon seeing the fire hall. All the other Manavas, each calling out their names, were terrified and called out to each other: 『Katha Muni (translated in the Sui Dynasty as 'Ascetic Immortal'), Yama Kichini (translated in the Sui Dynasty as 'Double Fire'), Hari Ni Visayana (translated in the Sui Dynasty as 'Standing Fire'), Vira Parava (translated in the Sui Dynasty as 'Husband Light'), Shama Rayana (translated in the Sui Dynasty as 'Variegated Eyes'), Parayana (translated in the Sui Dynasty as 'Able to Cross the Shore'), Katha Yana (translated in the Sui Dynasty as 'Practicing Love'), Gotama's lineage (translated in the Sui Dynasty as 'Dark Ox'), Maudgalyayana's lineage (translated in the Sui Dynasty as 'White Offering'), Vasishta's lineage (translated in the Sui Dynasty as 'Transformed Dwelling'), Pharada (translated in the Sui Dynasty as 'Heavy Pupil'), you, you! Come quickly, come quickly! This great Shramana is now being burned by the fire spewed by a poisonous dragon. We should go and help extinguish the fire.』 At that time, when those Manavas heard these words, some brought water jars, and others carried ladders, and they quickly ran over. After arriving, they set up the ladders and climbed onto the great hall of the fire god. Once up there, they tried to extinguish the fire with water, but because of the power of the World Honored One, the flames grew even more intense. At that time, all those Manavas came down from the fire god's hall and stood to one side, saying to each other, 『This great Shramana is handsome and pleasing, but he is being harmed by a poisonous dragon (in the Sanskrit text, the Shramana is mentioned again when he arrives).』 At that time, among the crowd, the Manava ascetic wearing wet bark clothes, said a verse with sorrow, weeping to the Buddha: 『Alas, a body of subtle beauty, hair very dark, fingers like a net, seven places perfect, eyes upright, yet obscured by a dragon, like the sun and moon dimmed.』 At that time, another Manava, again weeping sorrowfully to the Buddha, said a verse: 『Alas, born into the noble house of kings, of the superior lineage of sugarcane, the best among men, there is no better birth in the world, yet now his body is burned by the fire of a poisonous dragon.』 『A body adorned with thirty-two marks, having attained liberation himself, able to liberate others, able to subdue anger without harming himself, yet now destroyed by the poisonous fire of a poisonous dragon.』 『A body with limbs of equal length, an increase of the sugarcane king's lineage, a body like a Jambu gold pillar, yet now burned by the fire of a poisonous dragon.』 『The immortals hear the sound and their hearts rejoice, giving and keeping precepts are the most blessed fields, a body soft and auspicious, alas, now killed by the dragon's fire.』 At that time, Uruvilva Kasyapa also came to the gathering and stood not far from the fire hall. At that time, a Manava came to Uruvilva Kasyapa and said to him, 『Venerable One, you might as well try to divine the great Shramana, and see if the great Shramana's birth star is being afflicted by any other evil stars. If it is afflicted, which star is pressing upon the Shramana's birth star?』 At that time, Uruvilva Kasyapa looked up at the stars in the sky, and then told that Manava, 『You Manava! Now you should know! This great Shramana was born on the day of the Ghost Constellation, and that Ghost Constellation is not being pressed by any other stars.』

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。謂摩那婆，此大沙門星甚快明，如我所見星宿相貌，大沙門今共龍角鬥決勝之狀，此相必定。是大沙門，決降彼龍，無有疑也。』

佛本行集經卷第四十一

隋天竺三藏阇那崛多譯迦葉三兄弟品中

「爾時毒龍見火神堂，四面一時烔燃熾盛，唯有如來所坐之處，其處寂靜，不見火光。見已漸詣向于佛所，到佛所已，即便涌身入佛缽中，而說是偈：

「『若人百千億萬歲，　　一心祭祀此火神， 彼輩不能斷去瞋，　　如今勝世尊忍辱。 一切天人世界內，　　唯有世尊大丈夫， 諸被瞋恚重病纏，　　世尊能與忍辱藥。』

「爾時，世尊過彼夜后，至明清旦，手擎于缽，將彼毒龍，來至優婁頻䗍迦葉所坐之處。到已即告彼迦葉言：『仁者迦葉！此是毒龍，汝等所畏，不能入於火神堂者，此即是彼。以我威火，滅其毒火，今故將來以示汝輩諸梵志等。』而有偈說：

「『是時彼夜分已過，　　世尊來至迦葉所， 缽中盛于毒龍示，　　手擎安置著彼前。』

「爾時，優婁頻䗍迦葉，作如是念：『此大毒龍，為自入于大沙門缽？為大沙門神通力故，教其入中？』爾時，世尊知彼優婁頻螺迦葉心之所念，知已即便手所執缽，自然展向優婁頻螺迦葉之邊。時彼毒龍，九頭大項，引頸欲向優婁頻螺迦葉身邊。爾時，優婁頻螺迦葉見龍舉頭欲向己邊，心生驚怖，卻縮身住，自以兩手，掩覆其面。爾時，世尊告彼優婁頻螺迦葉，作如是言：『仁者迦葉！何故縮身，如是驚怖？汝心畏也？』迦葉報言：『如是如是！大德沙門！我實畏也。』爾時，佛告彼迦葉言：『仁者迦葉！汝莫怖畏。』爾時，世尊即以偈頌語迦葉言：

「『我昨夜來教化彼，　　其更不能恐怖他， 其若今欲螫于仁，　　世間終無有此法。 假使天崩倒于地，　　大地破碎如微塵， 須彌移離本處安，　　諸佛口終不妄語。』

「爾時，優婁頻螺迦葉作如是念：『此大沙門！大威神力！大有功能！乃設如是神力之火，滅彼毒龍毒惡熾火。其事雖然，而猶不得阿羅漢果如我今也。』爾時，世尊取彼毒龍，發遣安置彼大海外鐵圍山間。是時，優婁頻螺迦葉即白佛言：『大德沙門！彼毒龍今安在何處？』爾時，佛告彼迦葉言：『仁者迦葉！彼之毒龍，我今已遣安置於彼鐵圍山間

現代漢語譯本：『摩那婆，你看，這大沙門星多麼明亮快速。以我所見的星宿之相，這大沙門現在正與龍角搏鬥，決一勝負，此相必定如此。這位大沙門，必定會降伏那條龍，毫無疑問。』 『那時，毒龍看見火神堂四面同時燃燒，火焰熾盛，唯有如來所坐之處，那裡寂靜無火。毒龍見狀，便逐漸走向佛陀所在之處，到達后，立即躍入佛陀的缽中，並說偈語： 『若有人用百千億萬年的時間，一心祭祀火神，他們也不能斷除嗔恨，如今世尊的忍辱卻能勝過一切。在一切天人世界中，唯有世尊是大丈夫，那些被嗔恚重病纏身的人，世尊能給予他們忍辱的良藥。』 『那時，世尊過了一夜之後，到了清晨，手持缽，帶著那條毒龍，來到優婁頻䗍迦葉所坐之處。到達后，就告訴迦葉說：『仁者迦葉！這條毒龍，是你們所畏懼，不敢進入火神堂的那條，就是它。我用我的威德之火，滅了它的毒火，現在特意帶來給你們這些梵志看。』並有偈語說： 『那時夜已過，世尊來到迦葉處，缽中盛著毒龍示，手擎安置在彼前。』 『那時，優婁頻䗍迦葉心中想：『這條大毒龍，是自己進入大沙門的缽中？還是大沙門用神通力，讓它進入的？』那時，世尊知道優婁頻螺迦葉心中所想，知道后，就用手拿著缽，自然地伸向優婁頻螺迦葉那邊。當時，那條毒龍，九個頭，脖子粗大，伸著脖子想要靠近優婁頻螺迦葉。那時，優婁頻螺迦葉看見龍抬起頭想要靠近自己，心中驚恐，向後退縮，用雙手摀住臉。那時，世尊告訴優婁頻螺迦葉，說：『仁者迦葉！你為何退縮，如此驚恐？你心中害怕嗎？』迦葉回答說：『是的，是的！大德沙門！我確實害怕。』那時，佛陀告訴迦葉說：『仁者迦葉！你不要害怕。』那時，世尊就用偈語告訴迦葉說： 『我昨夜教化了它，它再也不能恐嚇他人，它如果現在想要咬你，世間絕對沒有這種道理。即使天崩地裂，大地破碎成微塵，須彌山移動離開原來的位置，諸佛的口中也絕不會說妄語。』 『那時，優婁頻螺迦葉心中想：『這位大沙門！有大威神力！有大神通！竟然能用這樣的神力之火，滅掉毒龍的毒火。雖然如此，他仍然沒有得到像我一樣的阿羅漢果。』那時，世尊拿起那條毒龍，把它安置在大海外的鐵圍山之間。這時，優婁頻螺迦葉就問佛陀說：『大德沙門！那條毒龍現在安置在哪裡？』那時，佛陀告訴迦葉說：『仁者迦葉！那條毒龍，我現在已經把它安置在鐵圍山之間了。』

English version: 'O Manava, this great Shramana star is very bright and fast. According to the appearance of the constellations I have seen, this great Shramana is now fighting with the dragon's horns to determine the winner, this sign is certain. This great Shramana will surely subdue that dragon, without a doubt.' 'At that time, the poisonous dragon saw the fire god's hall, with flames blazing intensely on all four sides, but only the place where the Tathagata was sitting was quiet and without fire. Seeing this, the poisonous dragon gradually approached the Buddha's location. Upon arriving, it immediately jumped into the Buddha's bowl and spoke a verse: 'If a person were to worship the fire god with a single mind for hundreds of thousands of millions of years, they would still not be able to cut off their anger. Now, the World Honored One's patience surpasses all. In all the worlds of gods and humans, only the World Honored One is a great man. Those who are entangled in the heavy illness of anger, the World Honored One can give them the medicine of patience.' 'Then, after the World Honored One had passed the night, at dawn, he held the bowl in his hand, bringing the poisonous dragon to the place where Uruvilva Kashyapa was sitting. Upon arriving, he told Kashyapa, 'O virtuous Kashyapa! This poisonous dragon, which you fear and dare not enter the fire god's hall, is it. I used my majestic fire to extinguish its poisonous fire, and now I have brought it to show you Brahmins.' And there is a verse that says: 'When the night had passed, the World Honored One came to Kashyapa's place, holding the poisonous dragon in the bowl, placing it before him.' 'At that time, Uruvilva Kashyapa thought, 'Did this great poisonous dragon enter the great Shramana's bowl by itself? Or did the great Shramana use his supernatural power to make it enter?' At that time, the World Honored One knew what Uruvilva Kashyapa was thinking. Knowing this, he held the bowl in his hand and naturally extended it towards Uruvilva Kashyapa. At that time, the poisonous dragon, with nine heads and a thick neck, stretched its neck, wanting to approach Uruvilva Kashyapa. When Uruvilva Kashyapa saw the dragon raising its head and wanting to approach him, he was terrified, retreated, and covered his face with both hands. At that time, the World Honored One told Uruvilva Kashyapa, saying, 'O virtuous Kashyapa! Why do you retreat, so terrified? Are you afraid?' Kashyapa replied, 'Yes, yes! O great Shramana! I am indeed afraid.' At that time, the Buddha told Kashyapa, 'O virtuous Kashyapa! Do not be afraid.' Then, the World Honored One told Kashyapa in a verse: 'I taught it last night, and it can no longer frighten others. If it now wants to bite you, there is absolutely no such reason in the world. Even if the sky collapses and the earth shatters into dust, and Mount Sumeru moves from its original position, the Buddhas' mouths will never speak falsely.' 'At that time, Uruvilva Kashyapa thought, 'This great Shramana! Has great majestic power! Has great supernatural abilities! He was able to use such supernatural fire to extinguish the poisonous fire of the poisonous dragon. Even so, he has not yet attained the fruit of Arhatship like I have.' At that time, the World Honored One picked up the poisonous dragon and placed it between the Iron Mountain beyond the great ocean. At this time, Uruvilva Kashyapa asked the Buddha, 'O great Shramana! Where is that poisonous dragon now placed?' At that time, the Buddha told Kashyapa, 'O virtuous Kashyapa! That poisonous dragon, I have now placed it between the Iron Mountains.'

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。』

「爾時，優婁頻螺迦葉見佛示現是神通已，心生歡喜，即白佛言：『大德沙門！愿恒住此，我當常請供奉飯食。』爾時，世尊默然受彼優婁頻螺迦葉等請。

「（或復有師作如是說：『佛告優婁頻螺迦葉，作如是言：「仁者迦葉！若汝等輩，能依時節告我食時，如是則我受仁者請。」時迦葉言：「我等當告。」』）

「爾時，色界凈居諸天即說偈言：

「『此是大慈世尊力，　　善能降伏大毒龍， 其三迦葉事火神，　　所有精進力當滅。』

「爾時，世尊從彼優婁頻螺迦葉邊受食訖，漸漸而行，去于優婁頻螺迦葉處所不遠，有一林名差梨尼迦(隋言斫枝即出乳汁)，在於彼林，經行而住。是時，四鎮四大天王身出勝光，當於夜半，下來世間，以天身光，普照彼林，向于佛所。到佛所已，頂禮佛足合掌而卻，各隨來方，住立一面，向佛曲躬，低頭頂禮，如猛火聚，出大炎光，照尼迦林。

「爾時，優婁頻螺迦葉過彼夜后，晨向佛所。到佛所已，而白佛言：『大德沙門！食時將至，飯食辦具。未審昨夜四人是誰？身出最勝微妙光明，而於夜半，照此林樹，來到於此大沙門邊。到已頂禮，卻住一面，低頭合掌，恭敬立住，譬如火聚，出大勝光。』

「爾時，佛告彼迦葉言：『仁者迦葉！彼四人者，是四天王，來詣我所，從於我邊欲咨問法。』是時，優婁頻螺迦葉心如是念：『此大沙門！大有威神！大有威德！乃有四大天王下來，詣于其邊欲請問法；威力雖然，但其不得阿羅漢果如我今也。』

「爾時，世尊即至優婁頻螺迦葉所住之處，飯食訖已，后還向彼林內經行，寂靜而住。是時，忉利帝釋天王，放身最勝上妙光明，于夜半時，普照彼林，來詣佛所。到已頂禮佛世尊足，卻住一面，合十指掌，向佛而立，譬如火聚，出大焰光，倍勝於前四天王身，明照顯赫，不可為比。

「爾時，優婁頻螺迦葉過彼夜已，往詣佛所，到佛所已，而白佛言：『大德沙門！食時已至，飯食辦具。未審昨夜光明是誰？于夜半時，身出最勝大光明來，到已頂禮，合十指掌，向一面立，乃至猛焰倍四天光。』爾時，佛告彼迦葉言：『仁者迦葉！彼是忉利天主帝釋，來詣我邊，欲聽法故

現代漢語譯本 當時，優婁頻螺迦葉看到佛陀展示了神通，心中非常歡喜，便對佛說：『大德沙門！希望您能一直住在這裡，我將經常供奉飯食。』當時，世尊默然接受了優婁頻螺迦葉等人的邀請。 （或者有其他老師這樣說：『佛陀告訴優婁頻螺迦葉，這樣說：「仁者迦葉！如果你們能按時告訴我吃飯的時間，我就接受你們的邀請。」當時迦葉說：「我們一定會告知。」』） 當時，凈居天的諸天就說了偈語： 『這是大慈世尊的力量，善於降伏大毒龍，那三迦葉所事奉的火神，所有的精進之力都將消滅。』 當時，世尊在優婁頻螺迦葉那裡用完餐后，漸漸行走，離優婁頻螺迦葉的住處不遠，有一片樹林名叫差梨尼迦（隋朝時稱為斫枝，即出乳汁），世尊在那片樹林中經行而住。這時，四鎮的四大天王身上發出殊勝的光芒，在半夜時分，來到世間，用天身的光芒，普照那片樹林，走向佛陀所在之處。到達佛陀那裡后，頂禮佛足，合掌後退，各自回到來的方向，站立在一旁，向佛陀彎腰，低頭頂禮，如同猛烈的火焰，發出巨大的光芒，照亮了尼迦樹林。 當時，優婁頻螺迦葉過了那個夜晚后，早晨來到佛陀那裡。到達佛陀那裡后，對佛說：『大德沙門！吃飯的時間快到了，飯食已經準備好了。不知道昨晚那四個人是誰？身上發出最殊勝微妙的光明，在半夜時分，照亮這片樹林，來到這位大沙門身邊。到達后頂禮，退到一旁，低頭合掌，恭敬地站立，就像火堆一樣，發出巨大的光芒。』 當時，佛陀告訴迦葉說：『仁者迦葉！那四個人是四大天王，來到我這裡，想從我這裡請教佛法。』當時，優婁頻螺迦葉心中這樣想：『這位大沙門！有很大的威神！有很大的威德！竟然有四大天王下來，來到他身邊想請教佛法；雖然威力很大，但他沒有得到阿羅漢果，像我今天這樣。』 當時，世尊來到優婁頻螺迦葉居住的地方，用完餐后，又回到那片樹林中經行，安靜地住著。這時，忉利天的帝釋天王，放出身上最殊勝上妙的光明，在半夜時分，普照那片樹林，來到佛陀那裡。到達后頂禮佛世尊的腳，退到一旁，合起十指，向佛陀站立，如同火堆一樣，發出巨大的火焰，比之前的四大天王身上的光芒更加明亮，照耀顯赫，無法比擬。 當時，優婁頻螺迦葉過了那個夜晚后，來到佛陀那裡，到達佛陀那裡后，對佛說：『大德沙門！吃飯的時間到了，飯食已經準備好了。不知道昨晚的光明是誰？在半夜時分，身上發出最殊勝的光明，來到這裡后頂禮，合起十指，向一面站立，甚至猛烈的火焰比四大天王的光芒還要強盛。』當時，佛陀告訴迦葉說：『仁者迦葉！那是忉利天的天主帝釋，來到我這裡，想聽佛法。』

English version At that time, Uruvilva Kasyapa, seeing the Buddha display such miraculous powers, was filled with joy and said to the Buddha, 'Great virtuous Śramaṇa! May you always reside here, and I will constantly offer you food.' At that time, the World Honored One silently accepted the invitation of Uruvilva Kasyapa and others. (Or some other teachers say: 'The Buddha told Uruvilva Kasyapa, saying, "Virtuous Kasyapa! If you can inform me of the time for meals, then I will accept your invitation." Then Kasyapa said, "We will inform you."') At that time, the gods of the Pure Abode spoke in verse: 'This is the power of the Great Compassionate World Honored One, who is skilled in subduing the great poisonous dragon. The fire god that the three Kasyapas serve, all their diligent efforts will be extinguished.' At that time, after the World Honored One had finished eating at Uruvilva Kasyapa's place, he gradually walked away, not far from Uruvilva Kasyapa's dwelling, there was a forest called Charinika (in the Sui Dynasty it was called Zhuozhi, which means 'yielding sap'), and the World Honored One stayed there, walking in meditation. At this time, the Four Great Heavenly Kings of the four directions emitted superior light from their bodies, and at midnight, they descended to the world, using the light of their heavenly bodies to illuminate the forest, and approached the Buddha's location. Having arrived at the Buddha's place, they bowed at the Buddha's feet, joined their palms, and retreated, each returning to their respective direction, standing on one side, bowing to the Buddha, lowering their heads in reverence, like a fierce fire, emitting great flames, illuminating the Nika forest. At that time, after Uruvilva Kasyapa had passed that night, he went to the Buddha in the morning. Having arrived at the Buddha's place, he said to the Buddha, 'Great virtuous Śramaṇa! The time for meals is approaching, and the food is prepared. I wonder who those four people were last night? Their bodies emitted the most superior and subtle light, and at midnight, they illuminated this forest, coming to this great Śramaṇa. After arriving, they bowed, retreated to one side, lowered their heads, joined their palms, and stood respectfully, like a fire, emitting great light.' At that time, the Buddha told Kasyapa, 'Virtuous Kasyapa! Those four people are the Four Heavenly Kings, who came to me, wanting to inquire about the Dharma from me.' At that time, Uruvilva Kasyapa thought in his heart, 'This great Śramaṇa! Has great power and great virtue! That even the Four Great Heavenly Kings come down, wanting to inquire about the Dharma from him; although his power is great, he has not attained the Arhat fruit like I have today.' At that time, the World Honored One went to the place where Uruvilva Kasyapa resided, and after finishing his meal, he returned to the forest to walk in meditation, staying in silence. At this time, the Heavenly King Sakra of Trayastrimsa Heaven, emitted the most superior and wonderful light from his body, and at midnight, he illuminated the forest, coming to the Buddha's place. Having arrived, he bowed at the feet of the World Honored Buddha, retreated to one side, joined his ten fingers, and stood facing the Buddha, like a fire, emitting great flames, even more brilliant than the light of the previous Four Heavenly Kings, shining brightly, incomparable. At that time, after Uruvilva Kasyapa had passed that night, he went to the Buddha's place, and having arrived, he said to the Buddha, 'Great virtuous Śramaṇa! The time for meals has arrived, and the food is prepared. I wonder who that light was last night? At midnight, his body emitted the most superior great light, and after arriving, he bowed, joined his ten fingers, and stood on one side, even the fierce flames were more intense than the light of the Four Heavenly Kings.' At that time, the Buddha told Kasyapa, 'Virtuous Kasyapa! That is the Heavenly Lord Sakra of Trayastrimsa Heaven, who came to me, wanting to hear the Dharma.'

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。』是時，優婁頻螺迦葉作如是念：『此大沙門！大有威德！乃令帝釋來詣其邊，欲聽於法；威力雖然，而猶不得阿羅漢果如我今也。』

「爾時，世尊從彼優婁頻螺迦葉邊受食訖，還向彼林，經行而住。時，夜摩天于夜半時，身出勝光，來詣佛所，到已合掌，向佛頂禮，卻住一面，乃至略說，此大沙門！大有威力！大有威神！乃令于彼須夜摩天，來欲聽法；威德雖然，其猶不得阿羅漢果如我今也。

「爾時，世尊從彼優婁頻螺迦葉邊受食訖，還向彼林，經行而住。時，兜率天于夜半時，身出光明，來詣佛所，乃至略說，此大沙門！大有威力！大有威神！乃令于彼兜率陀天，來欲聽法；威德雖然，其猶不得阿羅漢果如我今也。

「爾時，世尊從彼優婁頻螺迦葉邊受食訖，還向彼林，經行而住。時，化樂天于夜半時，身出光明，來詣佛所。到已乃至此大沙門有大威神，乃令化樂天子，下來欲聽受法；威德雖然，其猶不得阿羅漢果如我今也。

「爾時，世尊從彼優婁頻螺迦葉邊受食訖，還入彼林，經行而住。是時，他化自在天子于夜半時，身出光明，來詣佛所，乃至略說，此大沙門，大有威神！大有威力！乃有他化自在天子，來欲聽法；威德雖然，其猶不得阿羅漢果如我今也。

「爾時，世尊從彼優婁頻螺迦葉邊受食訖，還向彼林，經行而住。是時娑婆世界之主，大梵天王，于夜半時，放身光明，普照彼林，來詣佛所。到佛所已，合十指掌，頂禮佛足，卻住一面，向佛而立，譬如火聚，出大猛焰，勝於已前欲界諸天光明百倍，不可為譬。

「爾時，優婁頻螺迦葉過彼夜后，往詣佛所。到佛所已，即白佛言：『大德沙門！食時已至，飯食辦具。未審昨夜，出勝光明，普照林內，來至於此大沙門邊，彼為是誰？合十指掌，頂禮卻住，乃至勝前欲天光明。』

「爾時，世尊即告優婁頻螺迦葉，作如是言：『仁者迦葉！彼所來者，是此娑婆世界之主，大梵天王，來詣我所，欲聽受法。』是時，迦葉作如是念：『此大沙門！大有威力！大有威神！乃令娑婆世界之主大梵天王，來至其邊，欲聽於法；威德雖然，其猶不得阿羅漢果如我今也。』

「爾時，世尊從彼優婁頻螺迦葉邊受食訖，還向彼林。經行而住

現代漢語譯本：當時，優婁頻螺迦葉心中這樣想：『這位大沙門！真是威德廣大！竟然能讓帝釋天來到他身邊，想要聽聞佛法；雖然有如此威德，但他仍然沒有證得阿羅漢果，像我一樣。』 那時，世尊從優婁頻螺迦葉那裡接受供養后，回到那片樹林，經行而住。當時，夜摩天在半夜時分，身上發出殊勝的光芒，來到佛陀所在之處，到達后合掌，向佛陀頂禮，然後退到一旁站立，並簡略地說：『這位大沙門！真是威力強大！威神廣大！竟然能讓夜摩天前來聽法；雖然有如此威德，但他仍然沒有證得阿羅漢果，像我一樣。』 那時，世尊從優婁頻螺迦葉那裡接受供養后，回到那片樹林，經行而住。當時，兜率天在半夜時分，身上發出光明，來到佛陀所在之處，並簡略地說：『這位大沙門！真是威力強大！威神廣大！竟然能讓兜率陀天前來聽法；雖然有如此威德，但他仍然沒有證得阿羅漢果，像我一樣。』 那時，世尊從優婁頻螺迦葉那裡接受供養后，回到那片樹林，經行而住。當時，化樂天在半夜時分，身上發出光明，來到佛陀所在之處。到達后，他們說：『這位大沙門有大威神，竟然能讓化樂天子下來聽受佛法；雖然有如此威德，但他仍然沒有證得阿羅漢果，像我一樣。』 那時，世尊從優婁頻螺迦葉那裡接受供養后，回到那片樹林，經行而住。當時，他化自在天子在半夜時分，身上發出光明，來到佛陀所在之處，並簡略地說：『這位大沙門，真是威神廣大！威力強大！竟然能讓他化自在天子前來聽法；雖然有如此威德，但他仍然沒有證得阿羅漢果，像我一樣。』 那時，世尊從優婁頻螺迦葉那裡接受供養后，回到那片樹林，經行而住。當時，娑婆世界之主，大梵天王，在半夜時分，身上放出光明，普照那片樹林，來到佛陀所在之處。到達佛陀所在之處后，合起十指，頂禮佛足，然後退到一旁站立，面向佛陀，就像一團火焰，發出猛烈的火焰，比之前欲界諸天的光明勝過百倍，無法比擬。 那時，優婁頻螺迦葉過了那個夜晚后，前往佛陀所在之處。到達佛陀所在之處后，立即對佛陀說：『大德沙門！用餐的時間到了，飯食已經準備好了。不知昨夜，發出殊勝的光明，普照林內，來到這位大沙門身邊的那位是誰？合起十指，頂禮後退到一旁站立，甚至勝過之前的欲界天光明。』 那時，世尊就告訴優婁頻螺迦葉，這樣說道：『仁者迦葉！那位前來的人，是這個娑婆世界之主，大梵天王，來到我這裡，想要聽受佛法。』當時，迦葉心中這樣想：『這位大沙門！真是威力強大！威神廣大！竟然能讓娑婆世界之主大梵天王，來到他身邊，想要聽聞佛法；雖然有如此威德，但他仍然沒有證得阿羅漢果，像我一樣。』 那時，世尊從優婁頻螺迦葉那裡接受供養后，回到那片樹林，經行而住。

English version: At that time, Uruvilva Kasyapa thought to himself: 'This great Shramana! He has such great power and virtue! He can even cause Indra to come to his side, desiring to hear the Dharma; although he has such power, he still has not attained the Arhatship like I have.' Then, after the World Honored One had received food from Uruvilva Kasyapa, he returned to that forest and walked back and forth. At that time, the Yama Deva, in the middle of the night, emitted a superior light from his body, came to where the Buddha was, and upon arriving, joined his palms, bowed his head to the Buddha, and stood to one side, and briefly said: 'This great Shramana! He has such great power! Such great divine power! He can even cause the Yama Deva to come to hear the Dharma; although he has such power, he still has not attained the Arhatship like I have.' Then, after the World Honored One had received food from Uruvilva Kasyapa, he returned to that forest and walked back and forth. At that time, the Tusita Deva, in the middle of the night, emitted light from his body, came to where the Buddha was, and briefly said: 'This great Shramana! He has such great power! Such great divine power! He can even cause the Tusita Deva to come to hear the Dharma; although he has such power, he still has not attained the Arhatship like I have.' Then, after the World Honored One had received food from Uruvilva Kasyapa, he returned to that forest and walked back and forth. At that time, the Paranirmitavasavartin Deva, in the middle of the night, emitted light from his body, came to where the Buddha was. Upon arriving, they said: 'This great Shramana has great divine power, he can even cause the Paranirmitavasavartin Deva to come down to hear the Dharma; although he has such power, he still has not attained the Arhatship like I have.' Then, after the World Honored One had received food from Uruvilva Kasyapa, he returned to that forest and walked back and forth. At that time, the Paranirmitavasavartin Deva, in the middle of the night, emitted light from his body, came to where the Buddha was, and briefly said: 'This great Shramana, he has such great divine power! Such great power! He can even cause the Paranirmitavasavartin Deva to come to hear the Dharma; although he has such power, he still has not attained the Arhatship like I have.' Then, after the World Honored One had received food from Uruvilva Kasyapa, he returned to that forest and walked back and forth. At that time, the lord of the Saha world, the Great Brahma King, in the middle of the night, emitted light from his body, illuminating that forest, and came to where the Buddha was. Upon arriving at where the Buddha was, he joined his ten fingers, bowed his head to the Buddha's feet, and stood to one side, facing the Buddha, like a fire, emitting fierce flames, surpassing the light of the previous desire realm devas a hundredfold, beyond comparison. Then, after that night had passed, Uruvilva Kasyapa went to where the Buddha was. Upon arriving at where the Buddha was, he immediately said to the Buddha: 'Great virtuous Shramana! The time for eating has arrived, and the food is prepared. I do not know who it was last night, who emitted superior light, illuminating the forest, and came to this great Shramana's side? He joined his ten fingers, bowed his head and stood to one side, even surpassing the light of the previous desire realm devas.' Then, the World Honored One told Uruvilva Kasyapa, saying: 'Virtuous Kasyapa! The one who came was the lord of this Saha world, the Great Brahma King, who came to me, desiring to hear the Dharma.' At that time, Kasyapa thought to himself: 'This great Shramana! He has such great power! Such great divine power! He can even cause the lord of the Saha world, the Great Brahma King, to come to his side, desiring to hear the Dharma; although he has such power, he still has not attained the Arhatship like I have.' Then, after the World Honored One had received food from Uruvilva Kasyapa, he returned to that forest and walked back and forth.

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。是時，優婁頻螺迦葉，居處年常恒共豎立一祭祀法，至其時節，摩伽陀國，一切人民，將好種種上味飲食，啖者食者、舐者𠲿者，辦具已訖。明日各各欲來向于優婁頻螺迦葉居處。

「爾時，優婁頻螺迦葉，即于其夜，在自室內，作是思惟：『明日集聚摩伽陀國一切人民，辦具種種無量飲食，欲來我邊修祭祀法，而此瞿曇大德沙門，脫於是會大眾之前，顯示神通勝上之法。若如是者，我之所有利養名聞即當著彼，則於我邊或復減少。唯愿方便，此大沙門，明日莫來。』爾時，世尊知彼優婁頻螺迦葉心所念已，過彼夜后，至郁單越，到彼乞食，于阿耨達大池邊食食訖，還在彼大池邊，少時靜攝，竟還本林，經行而住。爾時，優婁頻螺迦葉過彼夜已，食后往詣佛世尊所，到佛所已，即白佛言：『大德沙門！于食至時，辦具亦訖，未審沙門，何故不來？其事雖然，我猶不忘所有諸食上好味者，我今為仁，猶留一分。』

「爾時，佛告彼迦葉言：『仁者迦葉！汝昨夜在靜室之中，獨自而坐，可不如是思惟念言：「我于明朝在所居處，年常恒作祭祀之法，摩伽陀國所有男女一切人民，將好種種食飲而來，向於我邊。而此大德沙門瞿曇，恐于彼會眾人之前，出現神通，示上人法，則我所有利養名聞，悉著于彼大沙門邊，我則減少，心私愿我明日莫來。」仁者迦葉！我于爾時，知仁此心如是想念，過於彼夜，我即騰空，至郁單越，向彼乞食，得已來到阿耨達池，如法而食，隨日多少，在彼經行，還向此林宿止而來。』是時，優婁頻螺迦葉作如是念：『此大沙門！大有神力！大有威權！感變雖然，其猶不得阿羅漢果如我今也(尼沙塞說)。』爾時，優婁頻螺迦葉，居處年常有一大會，名翼宿日。彼會之日，摩伽陀國數千萬人各來聚集，然其彼會亦有市易，隨諸人輩所須貨買。是時，優婁頻螺迦葉作如是念：『明朝此處，若沙門來，所有人民皆觀看彼，不為我等造作齋食。』彼作如是思惟念已，往詣佛所，即白佛言：『大德沙門！明朝我林修道處所，當作大會，多有眾生，百千聚集，甚大喧鬧，而大沙門！愛樂寂靜，恒行清凈空閑之處。沙門！可從此處移去別求靜處彼間而住(此僧祇說)

現代漢語譯本：當時，優婁頻螺迦葉居住的地方每年都會舉行祭祀儀式，到了祭祀的時候，摩伽陀國的所有人民都會帶著各種美味的食物，供奉給祭祀者，準備完畢后，第二天各自前往優婁頻螺迦葉的住所。 那時，優婁頻螺迦葉在當晚，獨自在房間里思考：『明天摩伽陀國的所有人民都會聚集起來，準備各種各樣的食物，來我這裡舉行祭祀儀式，而這位瞿曇大德沙門，恐怕會在眾人面前，展示神通和殊勝的法力。如果這樣，我的所有利益和名聲都會歸於他，而我這邊就會減少。我希望他能方便一下，明天不要來。』那時，世尊知道優婁頻螺迦葉心中的想法后，過了那天晚上，就去了郁單越，在那裡乞食，在阿耨達大池邊吃完飯後，還在池邊靜坐了一會兒，然後回到原來的樹林，經行休息。那時，優婁頻螺迦葉過了那天晚上，吃完飯後就去拜訪佛陀，到了佛陀那裡后，就對佛陀說：『大德沙門！吃飯的時間到了，食物也準備好了，不知道沙門為什麼沒來？雖然如此，我還是沒有忘記那些美味的食物，我為你留了一份。』 那時，佛陀告訴迦葉說：『迦葉！你昨晚在靜室中，獨自坐著，是不是這樣想的：「我明天在住處，像往年一樣舉行祭祀儀式，摩伽陀國的所有男女老少都會帶著各種食物來我這裡。而這位大德沙門瞿曇，恐怕會在眾人面前，展示神通，顯示超凡的法力，那麼我的所有利益和名聲，都會歸於那位大沙門，而我就會減少，我私下希望他明天不要來。」迦葉！我那時，知道你心中是這樣想的，過了那天晚上，我就騰空而起，去了郁單越，在那裡乞食，得到食物后，來到阿耨達池，如法地吃了，根據時間的長短，在那裡經行，然後回到這片樹林休息。』那時，優婁頻螺迦葉這樣想：『這位大沙門！有強大的神力！有強大的威嚴！雖然能感應變化，但他還是沒有得到像我一樣的阿羅漢果（尼沙塞說）。』那時，優婁頻螺迦葉居住的地方每年都會舉行一次大型集會，叫做翼宿日。集會那天，摩伽陀國數千萬人都會聚集在一起，集會期間也有集市，人們可以買賣所需的物品。那時，優婁頻螺迦葉這樣想：『明天這裡，如果沙門來了，所有的人都會去看他，不會為我們準備齋飯。』他這樣想后，就去拜訪佛陀，對佛陀說：『大德沙門！明天我的修行場所要舉行大型集會，會有成千上萬的人聚集，非常喧鬧，而大沙門！喜歡安靜，總是喜歡在清凈空閑的地方。沙門！可以從這裡搬到別的地方，找個安靜的地方住下（僧祇說）。』

English version: At that time, Uruvilva Kasyapa's residence had a yearly ritual, and when the time came, all the people of Magadha would bring various delicious foods to offer to the sacrificers. After preparations were complete, they would each go to Uruvilva Kasyapa's residence the next day. At that time, Uruvilva Kasyapa, that night, in his own room, thought to himself: 'Tomorrow, all the people of Magadha will gather, preparing all kinds of food, to come to me for the sacrificial ritual, and this great virtuous Shramana Gautama, I fear, will display his supernatural powers and superior dharma in front of the crowd. If that happens, all my benefits and fame will go to him, and mine will decrease. I wish he would be so kind as not to come tomorrow.' At that time, the World Honored One, knowing the thoughts in Uruvilva Kasyapa's mind, after that night, went to Uttarakuru, where he begged for food. After eating by the Anavatapta Lake, he sat quietly for a while by the lake, and then returned to the original forest, walking and resting. At that time, Uruvilva Kasyapa, after that night, after eating, went to visit the Buddha. Upon arriving, he said to the Buddha: 'Great virtuous Shramana! The time for eating has arrived, and the food is prepared. I wonder why the Shramana did not come? Even so, I have not forgotten the delicious food, and I have saved a portion for you.' At that time, the Buddha said to Kasyapa: 'Kasyapa! Last night, in your quiet room, sitting alone, did you not think like this: 「Tomorrow, at my residence, as in previous years, I will hold a sacrificial ritual, and all the men and women of Magadha will bring various foods to me. And this great virtuous Shramana Gautama, I fear, will display his supernatural powers and show superior dharma in front of the crowd, then all my benefits and fame will go to that great Shramana, and mine will decrease. I secretly wish he would not come tomorrow.」 Kasyapa! At that time, I knew that you had such thoughts in your mind. After that night, I rose into the air and went to Uttarakuru, where I begged for food. After obtaining food, I came to Anavatapta Lake, ate according to the rules, and according to the length of time, I walked there, and then returned to this forest to rest.' At that time, Uruvilva Kasyapa thought: 'This great Shramana! Has great divine power! Has great authority! Although he can sense changes, he has not yet attained the Arhat fruit like I have (Nisada says).' At that time, Uruvilva Kasyapa's residence had a large gathering every year, called the Winged Constellation Day. On that day, tens of millions of people from Magadha would gather, and there was also a market during the gathering, where people could buy and sell what they needed. At that time, Uruvilva Kasyapa thought: 'Tomorrow, if the Shramana comes here, everyone will look at him and will not prepare vegetarian food for us.' After thinking this, he went to visit the Buddha and said to the Buddha: 'Great virtuous Shramana! Tomorrow, my place of practice will hold a large gathering, with hundreds of thousands of people gathering, which will be very noisy, and the great Shramana! Loves quiet and always likes to be in clean and empty places. Shramana! You can move from here to another place and find a quiet place to stay (Sangha says).'

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。』爾時，世尊從彼住處，即便移至差梨迦林，至彼林已，心念彼四迦婁羅王，王名可觸，又四提頭賴吒龍王，四水神龍，四大天王，帝釋天主，及余欲界一切諸天，娑婆世界主大梵天等，並皆念之。

「爾時，彼等四可觸王，迦婁羅等，知佛內心如是念已，出現大風，從彼優婁頻螺迦葉所居住處，飛騰虛空，即時往詣差梨迦林。到彼處已，頂禮佛足，合十指掌，卻住一面，遙睹世尊，向佛頂禮。

「其四提頭賴吒龍王、四水神王，亦知佛心，出大雲雨，從彼優婁頻螺迦葉居處，飛向差梨迦林。到已頂禮佛世尊足，合十指掌，卻住一面，向佛遙敬。是時，四方四大天王，亦知佛心，作大端正可喜之身，為人樂見，顯赫威光，照曜自身，悉乘白象，從地涌出，從彼優婁頻螺迦葉居處，往詣差梨迦林。到已頂禮佛世尊足，乃至合掌，遙敬于佛。

「爾時，忉利帝釋天王，及欲界天娑婆世界主大梵天王，知佛心念，身出威光，遍照其地，從彼優婁頻螺迦葉居住之處，飛騰虛空，一時往詣差梨迦林，到已頂禮佛世尊足，乃至曲躬遙敬于佛。

「爾時，彼處一切人民，見如是眾諸天龍等，心生恐怖，身毛皆豎，即便問彼優婁頻螺迦葉等言：『大德和上！此何物神，作斯變怪？非是災也？或當有疫，或大恐怖，或大斗諍，或有迦吒富單那鬼，及黑闇鬼，而欲來乎？』

「爾時，優婁頻螺迦葉，作如是念：『此必是彼大德沙門威力，作斯神通變也。』即便報彼諸大眾言：『汝等一切！莫恐莫怖！莫畏莫驚！此非災變，亦非疫病，及以斗諍、諸鬼魅來，當有無畏，當有豐熟，當無怪異，不須恐怖，亦無疾病。汝等但當安隱自慰，此事無苦，一切諸相，盡皆大吉。』

「爾時，優婁頻螺迦葉作如是念：『我今亦可往詣于彼大沙門邊，度量此事，自應當知，何故何變致使如是？』彼作如是思惟念已，即便往詣佛世尊所，欲至佛邊，如來忽以神通之力，即于其前，化作一個高峻大山，而彼欲來不能得過，到彼山已，即反回還。過彼夜后還詣佛所，到佛所已，而白佛言：『大德沙門！昨日作何如是變怪？我從昔來，在此居停，未曾睹見如斯之事

現代漢語譯本：那時，世尊從他所住的地方，就移到差梨迦林，到了那片樹林后，心中想著那四位迦樓羅王，他們的名字叫可觸，還有四位提頭賴吒龍王，四位水神龍，四大天王，帝釋天主，以及其他欲界的一切諸天，娑婆世界的主宰大梵天等，都一一想到了他們。 那時，那四位可觸王，迦樓羅等，知道佛陀心中這樣想著，就出現大風，從優婁頻螺迦葉所居住的地方，騰空飛起，立刻前往差梨迦林。到了那裡后，他們頂禮佛足，合起十指，退到一邊站立，遠遠地望著世尊，向佛頂禮。 那四位提頭賴吒龍王、四位水神王，也知道佛陀的心意，降下大片雲雨，從優婁頻螺迦葉的住處，飛向差梨迦林。到達后，他們頂禮佛世尊的腳，合起十指，退到一邊站立，向佛遙敬。這時，四方的四大天王，也知道佛陀的心意，化現出端正可喜的身形，讓人樂於見到，顯赫的光芒照耀自身，都乘坐著白象，從地裡涌出，從優婁頻螺迦葉的住處，前往差梨迦林。到達后，他們頂禮佛世尊的腳，乃至合掌，遙敬佛陀。 那時，忉利天的帝釋天王，以及欲界天娑婆世界的主宰大梵天王，知道佛陀的心意，身上發出光芒，照遍大地，從優婁頻螺迦葉居住的地方，騰空飛起，一同前往差梨迦林，到達后，他們頂禮佛世尊的腳，乃至彎腰遙敬佛陀。 那時，那裡的一切人民，看到這樣眾多的諸天龍等，心中感到恐懼，汗毛都豎了起來，就問優婁頻螺迦葉等人說：『大德和尚！這是什麼神，製造出這樣的怪異現象？難道不是災難嗎？或者將有瘟疫，或者大恐怖，或者大爭鬥，或者有迦吒富單那鬼，以及黑暗鬼，要來了嗎？』 那時，優婁頻螺迦葉，這樣想著：『這一定是那位大德沙門的神力，製造出這樣的神通變化。』就告訴那些大眾說：『你們大家！不要害怕，不要恐懼！不要畏懼，不要驚慌！這不是災難，也不是瘟疫，以及爭鬥、鬼魅的到來，應當無所畏懼，應當有豐收，應當沒有怪異，不需要恐懼，也沒有疾病。你們只要安穩，這件事沒有痛苦，一切的徵兆，都是大吉大利。』 那時，優婁頻螺迦葉這樣想著：『我現在也可以去那位大沙門那裡，衡量這件事，自己應當知道，為什麼會發生這樣的變化？』他這樣思考之後，就前往佛世尊那裡，想要到佛陀身邊，如來忽然用神通之力，就在他面前，化作一座高峻的大山，他想要過去卻不能通過，到了那座山後，就返回了。過了那個夜晚后，他又來到佛陀那裡，到了佛陀那裡后，就對佛陀說：『大德沙門！昨天做了什麼這樣的怪異變化？我從以前到現在，在這裡居住，從未見過這樣的事情。』

English version: At that time, the World Honored One, from the place where he was staying, moved to the Charika Grove. Having arrived at the grove, he thought of the four Garuda Kings, whose names were 'Touchable', and also the four Dhritarashtra Dragon Kings, the four Water Dragon Gods, the four Great Heavenly Kings, the Lord Shakra, and all the other devas of the desire realm, including the Great Brahma, the lord of the Saha world, and he remembered them all. At that time, those four Touchable Kings, the Garudas, knowing that the Buddha was thinking in this way, caused a great wind to arise, and from the place where Uruvilva Kashyapa was dwelling, they flew into the sky, and immediately went to the Charika Grove. Having arrived there, they bowed at the Buddha's feet, joined their ten fingers, and stood to one side, gazing at the World Honored One from afar, and bowed to the Buddha. The four Dhritarashtra Dragon Kings and the four Water God Kings also knew the Buddha's mind, and they sent down great clouds and rain, flying from the dwelling of Uruvilva Kashyapa towards the Charika Grove. Having arrived, they bowed at the feet of the World Honored One, joined their ten fingers, and stood to one side, paying their respects to the Buddha from afar. At this time, the four Great Heavenly Kings of the four directions also knew the Buddha's mind, and they manifested great, handsome, and pleasing bodies, which were delightful to see. Their brilliant light illuminated themselves, and they all rode on white elephants, emerging from the earth, from the dwelling of Uruvilva Kashyapa, and went to the Charika Grove. Having arrived, they bowed at the feet of the World Honored One, and even joined their palms, paying their respects to the Buddha from afar. At that time, the Lord Shakra of the Trayastrimsha Heaven, and the Great Brahma, the lord of the Saha world of the desire realm, knowing the Buddha's mind, emitted light from their bodies, illuminating the earth, and from the place where Uruvilva Kashyapa was dwelling, they flew into the sky, and together went to the Charika Grove. Having arrived, they bowed at the feet of the World Honored One, and even bent their bodies, paying their respects to the Buddha from afar. At that time, all the people there, seeing such a multitude of devas and dragons, felt fear in their hearts, and their hair stood on end. They then asked Uruvilva Kashyapa and others, saying: 'Great Virtuous Master! What kind of gods are these, creating such strange phenomena? Is this not a disaster? Or will there be a plague, or great terror, or great strife, or will there be Kataputana ghosts, and dark ghosts, coming?' At that time, Uruvilva Kashyapa thought: 'This must be the power of that great virtuous Shramana, creating such miraculous transformations.' He then told the assembly: 'All of you! Do not be afraid, do not be terrified! Do not fear, do not be alarmed! This is not a disaster, nor is it a plague, nor is it strife, nor is it the arrival of ghosts and demons. There should be no fear, there should be abundance, there should be no strangeness, there is no need to be afraid, and there is no illness. You should just be at peace, this matter has no suffering, and all the signs are very auspicious.' At that time, Uruvilva Kashyapa thought: 'I can also go to that great Shramana now, to assess this matter, and I should know for myself, why such a change has occurred?' After thinking in this way, he went to the place of the World Honored Buddha. Wanting to reach the Buddha, the Tathagata suddenly used his miraculous power, and in front of him, transformed a high and steep mountain, and he could not pass through. Having reached the mountain, he returned. After that night, he went to the Buddha again, and having arrived at the Buddha's place, he said to the Buddha: 'Great Virtuous Shramana! What kind of strange transformation did you make yesterday? From the past until now, I have been living here, and I have never seen such a thing.'

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。』爾時，世尊即便為彼廣說前事，而彼優婁頻螺迦葉既聞說已，生大希有：『奇特可怪，我多年來在此，恒常祭祀火神，不曾有一旋風之氣至於我邊，況復余神？然今此處，沙門瞿曇！有大威德，一切諸天，來向其邊。』作是念已，即于佛邊，生信向心希有之心。即以心請佛世尊云：『愿大沙門！明日食時，更於我邊，受我微供，若佛實是一切智者，應知我心。』作是念已，如來即知優婁頻螺迦葉心念，默然而受彼之心請。

「爾時，優婁頻螺迦葉還其居處，告諸一切摩那婆言：『汝等詣向大沙門邊，量度觀看，其大沙門，作於何事？為當求食慾著衣行，為當默然寂靜而坐？』爾時，彼等諸摩那婆，從於優婁頻螺迦葉聞此言已，即便往詣差梨迦林，到已見佛在彼林內樹下思惟寂然而坐，身出光明，照耀彼處，于食知足，不行乞求，默然而住。彼等見已，詣向佛所，到佛所已，而白佛言：『大德沙門！仁今何故不求食也？』

「爾時，佛告彼諸一切摩那婆言：『諸摩那婆！我已被請。』彼等問言：『大德沙門！是誰所請？』佛即報言：『汝輩和上，已請我也。』

「爾時，彼等摩那婆心生於希有：『甚奇可怪！希有希有！此大沙門，然口不言，遙知他心。』彼等即大歡喜踴躍，遍滿其體，不能自勝。

「爾時，彼等速疾回還優婁頻螺迦葉之邊，到已白言：『尊者和上！我決定知，此大沙門是一切智。和上以心默請于彼，彼即自知和上之心，亦向我語：「我已彼汝和上心請。」』

「爾時，優婁頻螺迦葉聞彼語已，即便鋪設大價之座。鋪設既訖，心發是念：『沙門瞿曇！若仁今是一切智者，當應我念即現此座。』爾時，世尊知彼優婁頻螺迦葉心所念已，身應時現於彼座上。

「爾時優婁頻螺迦葉，既見世尊在其座上端然而坐，見已歡喜，即以自手，將好種種肴膳飲食，持用施佛，所謂啖食唼𠲿舐啜豐足自恣，復作是念：『希有希有！此大沙門！大有威神！大有德力！乃能知我心中所念；威神雖然，而猶不得阿羅漢果如我今也。』

「爾時，世尊于彼優婁頻螺迦葉邊受食訖，還回至於差梨迦林，經行而住

現代漢語譯本：當時，世尊就為他們詳細講述了之前發生的事情。優婁頻螺迦葉聽了之後，感到非常驚奇：『真是奇特怪異，我多年來在這裡，一直祭祀火神，從未有一陣旋風之氣來到我身邊，更何況是其他神靈？然而現在，這位沙門瞿曇！有如此大的威德，所有的天神都來到他身邊。』他這樣想著，就對佛陀產生了信仰和敬畏之心。他心中邀請佛陀說：『愿大沙門！明天用餐時，再到我這裡，接受我微薄的供養，如果佛陀真的是一切智者，應該能知道我的心意。』他這樣想著，如來就知道了優婁頻螺迦葉的心念，默默地接受了他的邀請。 現代漢語譯本：當時，優婁頻螺迦葉回到自己的住處，告訴所有的摩那婆說：『你們去那位大沙門那裡，觀察一下，那位大沙門在做什麼？是正在乞食想要穿衣行走，還是默然寂靜地坐著？』當時，那些摩那婆聽了優婁頻螺迦葉的話，就前往差梨迦林，到了那裡，看到佛陀在那片樹林里的樹下，靜靜地思索著，身體發出光芒，照耀著那個地方，他已經吃飽了，沒有去乞食，只是默默地坐著。他們看到后，就走到佛陀那裡，對佛陀說：『大德沙門！您現在為什麼不乞食呢？』 現代漢語譯本：當時，佛陀告訴那些摩那婆說：『諸位摩那婆！我已經接受了邀請。』他們問道：『大德沙門！是誰邀請了您？』佛陀回答說：『你們的和上，已經邀請了我。』 現代漢語譯本：當時，那些摩那婆心中感到非常驚奇：『真是太奇特了！太不可思議了！這位大沙門，竟然不用說話，就能知道別人的心意。』他們非常高興，激動得渾身顫抖，無法自持。 現代漢語譯本：當時，他們迅速回到優婁頻螺迦葉那裡，告訴他說：『尊者和上！我們確定，這位大沙門是一切智者。您在心中默默地邀請他，他竟然知道您的心意，還告訴我們說：「我已經接受了你們和上的邀請。」』 現代漢語譯本：當時，優婁頻螺迦葉聽了他們的話，就立刻鋪設了貴重的座位。鋪設完畢后，他心中想：『沙門瞿曇！如果你真的是一切智者，就應該在我想到的時候立刻出現在這個座位上。』當時，世尊知道優婁頻螺迦葉的心念，身體立刻出現在那個座位上。 現代漢語譯本：當時，優婁頻螺迦葉看到世尊端坐在座位上，非常高興，就親自用手，拿著各種美味佳餚，供養佛陀，讓佛陀盡情享用，吃喝滿足。他又想：『真是太奇特了！這位大沙門！有如此大的威神！如此大的德力！竟然能知道我心中所想；雖然有如此威神，但仍然沒有像我一樣證得阿羅漢果。』 現代漢語譯本：當時，世尊在優婁頻螺迦葉那裡用完餐后，就回到差梨迦林，在那裡經行。

English version: At that time, the World Honored One then extensively explained the previous events to them. Upon hearing this, Uruvilva Kasyapa was greatly astonished: 'How strange and extraordinary! For many years, I have been here constantly worshipping the fire god, and not even a gust of wind has ever come near me, let alone other deities. Yet now, this Shramana Gautama! Possesses such great power, that all the gods come to his side.' With this thought, he developed faith and reverence for the Buddha. He then invited the Buddha in his heart, saying: 'May the great Shramana! Tomorrow at mealtime, come again to my place and accept my humble offerings. If the Buddha is truly omniscient, he should know my thoughts.' As he thought this, the Tathagata knew the thoughts of Uruvilva Kasyapa and silently accepted his invitation. English version: At that time, Uruvilva Kasyapa returned to his dwelling and told all the Manavas: 'Go to that great Shramana and observe what he is doing. Is he seeking alms, wanting to walk around in robes, or is he sitting in silent meditation?' Then, those Manavas, having heard these words from Uruvilva Kasyapa, went to the Charika Grove. Upon arriving, they saw the Buddha sitting quietly in contemplation under a tree in the grove, his body emitting light that illuminated the place. He was content with his meal, not seeking alms, and remained in silence. Seeing this, they approached the Buddha and said to him: 'Great Shramana! Why are you not seeking alms now?' English version: At that time, the Buddha said to all the Manavas: 'Manavas! I have already been invited.' They asked: 'Great Shramana! Who invited you?' The Buddha replied: 'Your teacher has invited me.' English version: At that time, those Manavas were greatly astonished: 'How strange and extraordinary! How incredible! This great Shramana, without speaking, can know the thoughts of others.' They were overjoyed, their bodies trembling with excitement, unable to contain themselves. English version: At that time, they quickly returned to Uruvilva Kasyapa and told him: 'Venerable Teacher! We are certain that this great Shramana is omniscient. You silently invited him in your heart, and he knew your thoughts, and even told us: 「I have accepted the invitation of your teacher.」' English version: At that time, Uruvilva Kasyapa, upon hearing their words, immediately prepared a valuable seat. After preparing it, he thought: 'Shramana Gautama! If you are truly omniscient, you should appear on this seat as soon as I think of it.' At that time, the World Honored One, knowing the thoughts of Uruvilva Kasyapa, instantly appeared on that seat. English version: At that time, Uruvilva Kasyapa, seeing the World Honored One sitting serenely on the seat, was delighted. He then personally took various delicious dishes and offered them to the Buddha, allowing the Buddha to eat and drink to his satisfaction. He then thought: 'How strange and extraordinary! This great Shramana! Has such great power! Such great virtue! He can know what I think in my heart; although he has such power, he has not yet attained the Arhatship like I have.' English version: At that time, after the World Honored One finished his meal at Uruvilva Kasyapa's place, he returned to the Charika Grove and walked there.

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。是時世尊身上所著袈裟之衣悉皆破壞，而彼兵將婆羅門村有於一家人命既終，即便林葬，是時，世尊于林見已，即自收取彼糞掃衣，取已世尊作是思念：『我今何處，洗于如是糞掃之衣，能使清凈？』

「爾時，帝釋忉利天王既知世尊心意所念，知已即于彼之處所，以手掘地，造作一池，其水清凈，作已即便咨白佛言：『善哉！世尊！愿以此水洗糞掃衣。』是時，世尊見池水已，復如是念：『今雖得水，當於何上洗浣是衣？』

「爾時，帝釋知佛心已，從鐵圍山將一大石，安置佛前，置以白佛，作如是言：『唯愿世尊！於此石上洗蹋是衣。』是時世尊，復如是念：『今雖得石，復當攀何洗蹋此衣？』時彼池岸舊有一樹，名迦拘婆(隋言峰)。時彼樹間有一樹神，知佛意念，按樹一枝令垂向下，而白佛言：『唯愿世尊！攀此樹枝，洗蹋於是糞掃之衣。』爾時，世尊復如是念：『我洗衣已，復於何上，曝曬此衣？』

「爾時，帝釋知佛心念，知已即從鐵圍山間，將一最大寬廣之石，安置佛前。既安置已，即白佛言：『唯愿世尊！於是石上，以用曬衣。』是時世尊，即于石上曬糞掃衣。

「爾時，優婁頻螺迦葉過彼夜后，往詣佛所，到佛所已，而白佛言：『大德沙門！食時已至，辦具訖了。』又復白佛：『大德沙門！已前此處無有是池，今日何故忽有此池？此處已前無是二石，又從何來？其迦拘婆此樹已前，枝不垂下今日何緣如是亸垂？不知何緣忽然如此？』作是語已，默然不言。佛告優婁頻螺迦葉作如是言：『仁者迦葉！此處我得糞掃之衣，彼時我作如是心念：「以何浣此糞掃之衣？」爾時帝釋知我心念，以手掘池出此池水，而白我言：「世尊！今可以此池水洗糞掃衣。」以如是故，至今相傳，名為帝釋手掘之池。得是水已，我復更作如是思念：「我於何上，蹋糞掃衣？」

「『爾時，帝釋知我心念，從鐵圍山，將一大石，來置此地，而白我言：「唯愿世尊！於此石上，用洗浣衣。」是故此名非人擲石。我于彼時，作如是念：「我手攀何而蹋是衣？」

「『爾時，彼樹迦拘婆神知我心念，以手按此樹枝令垂，而白我言：「唯愿世尊！手攀此枝，用腳蹋衣。」以是因緣，此樹之枝如是懸垂

現代漢語譯本：當時，世尊身上穿的袈裟都破損了。那時，在婆羅門村裡，有一戶人家去世，就將遺體送到林中安葬。世尊在林中看到后，就自己撿起那些被丟棄的破舊衣服。撿起后，世尊心想：『我應該在哪裡清洗這些破舊的衣服，才能使它們乾淨呢？』 這時，帝釋天王知道世尊心中的想法，知道后，就在那個地方用手挖地，造了一個水池，池水清澈。造好后，就稟告佛說：『善哉！世尊！希望您用這水清洗破舊的衣服。』這時，世尊看到池水后，又這樣想：『現在雖然有了水，應該在什麼地方洗滌這些衣服呢？』 這時，帝釋天王知道佛的心意，就從鐵圍山搬來一塊大石頭，放在佛的面前，放好后稟告佛說：『希望世尊在這塊石頭上洗滌踩踏這些衣服。』這時，世尊又這樣想：『現在雖然有了石頭，又應該攀著什麼來洗滌踩踏這些衣服呢？』當時，池塘邊原來有一棵樹，名叫迦拘婆（隋朝時稱為峰）。當時，那棵樹里有一個樹神，知道佛的心意，就按下一根樹枝讓它垂下來，然後稟告佛說：『希望世尊攀著這根樹枝，洗滌踩踏這些破舊的衣服。』這時，世尊又這樣想：『我洗完衣服后，又應該在什麼地方晾曬這些衣服呢？』 這時，帝釋天王知道佛的心意，知道后就從鐵圍山間搬來一塊最大最寬的石頭，放在佛的面前。放好后，就稟告佛說：『希望世尊在這塊石頭上晾曬衣服。』這時，世尊就在石頭上晾曬破舊的衣服。 這時，優婁頻螺迦葉過了一夜后，來到佛所在的地方，到了佛那裡后，就對佛說：『大德沙門！吃飯的時間到了，飯菜已經準備好了。』又對佛說：『大德沙門！以前這裡沒有這個水池，今天為什麼突然有了這個水池？這裡以前沒有這兩塊石頭，又是從哪裡來的？那棵迦拘婆樹以前樹枝不垂下來，今天為什麼會這樣垂下來？不知道是什麼原因突然變成這樣？』說完這些話后，就沉默不語。佛告訴優婁頻螺迦葉說：『仁者迦葉！我在這裡得到破舊的衣服，那時我這樣想：「用什麼來洗滌這些破舊的衣服呢？」那時，帝釋天王知道我的想法，就用手挖地挖出這個水池，然後對我說：「世尊！現在可以用這個水池的水洗滌破舊的衣服。」因為這個緣故，至今相傳，稱之為帝釋手挖的水池。得到水后，我又這樣想：「我應該在什麼地方踩踏破舊的衣服呢？」』 『那時，帝釋天王知道我的想法，就從鐵圍山搬來一塊大石頭，放在這裡，然後對我說：「希望世尊！在這塊石頭上洗滌衣服。」所以這塊石頭被稱為非人擲石。我那時這樣想：「我應該攀著什麼來踩踏衣服呢？」』 『那時，那棵迦拘婆樹神知道我的想法，就用手按著這根樹枝讓它垂下來，然後對我說：「希望世尊！手攀著這根樹枝，用腳踩踏衣服。」因為這個緣故，這棵樹的樹枝就這樣垂下來了。』

English version: At that time, the robes that the World Honored One was wearing were all torn. At that time, in a Brahmin village, a family had passed away, and they were taking the body to the forest for burial. When the World Honored One saw this in the forest, he picked up the discarded rags. After picking them up, the World Honored One thought: 'Where should I wash these rags to make them clean?' At this time, King Sakra, the ruler of the Trayastrimsa Heaven, knew the thoughts in the World Honored One's mind. Knowing this, he dug the ground with his hand at that place and created a pond with clear water. After creating it, he reported to the Buddha, saying: 'Excellent! World Honored One! May you use this water to wash the rags.' At this time, after seeing the pond, the World Honored One thought again: 'Now that there is water, where should I wash these clothes?' At this time, King Sakra knew the Buddha's intention and brought a large stone from Mount Iron Ring, placing it in front of the Buddha. After placing it, he reported to the Buddha, saying: 'May the World Honored One wash and tread on these clothes on this stone.' At this time, the World Honored One thought again: 'Now that there is a stone, what should I hold onto to wash and tread on these clothes?' At that time, there was a tree by the pond called Kakubha (called Feng in the Sui Dynasty). At that time, there was a tree spirit in that tree who knew the Buddha's intention. He pressed down a branch to make it hang down and then reported to the Buddha, saying: 'May the World Honored One hold onto this branch to wash and tread on these rags.' At this time, the World Honored One thought again: 'After I wash the clothes, where should I dry them?' At this time, King Sakra knew the Buddha's intention. Knowing this, he brought the largest and widest stone from Mount Iron Ring and placed it in front of the Buddha. After placing it, he reported to the Buddha, saying: 'May the World Honored One use this stone to dry the clothes.' At this time, the World Honored One dried the rags on the stone. At this time, Uruvilva Kasyapa, after spending the night, went to where the Buddha was. After arriving at the Buddha's place, he said to the Buddha: 'Great virtuous Shramana! It is time for the meal, and the food is prepared.' He also said to the Buddha: 'Great virtuous Shramana! There was no pond here before, why is there suddenly a pond today? There were no two stones here before, where did they come from? The Kakubha tree's branches did not hang down before, why are they hanging down like this today? I don't know why it suddenly became like this?' After saying these words, he remained silent. The Buddha told Uruvilva Kasyapa, saying: 'Virtuous Kasyapa! I obtained rags here, and at that time I thought: "What should I use to wash these rags?" At that time, King Sakra knew my thoughts and dug the ground with his hand to create this pond, and then said to me: "World Honored One! Now you can use the water of this pond to wash the rags." Because of this reason, it has been passed down to this day and is called the pond dug by Sakra's hand. After obtaining the water, I thought again: "Where should I tread on the rags?"' 'At that time, King Sakra knew my thoughts and brought a large stone from Mount Iron Ring and placed it here, and then said to me: "May the World Honored One wash the clothes on this stone." Therefore, this stone is called the stone thrown by a non-human. At that time, I thought: "What should I hold onto to tread on the clothes?"' 'At that time, the spirit of the Kakubha tree knew my thoughts and pressed down this branch to make it hang down, and then said to me: "May the World Honored One hold onto this branch and use your feet to tread on the clothes." Because of this reason, the branch of this tree hangs down like this.'

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。得於枝已，我如是念：「今於何上，曬於此衣？」

「『爾時，帝釋知我心念，從鐵圍山，將此廣石，擲置我前，而白我言：「唯愿世尊！於此石上曬所浣衣。」以是因緣，此石名為非人所擲。』

「爾時，優婁頻螺迦葉作如是念：『此大沙門！大有威力！大有神通！乃能令彼天主帝釋而來供承；變現雖然，但大沙門，理實未得阿羅漢果如我今也。』爾時，世尊于彼優婁頻螺迦葉居處食訖，回還至林，經行而住。爾時，優婁頻螺迦葉過彼夜后，往詣佛所，到佛所已，而白佛言：『大德沙門！若知時者，飯食已辦。』是時，世尊告彼優婁頻螺迦葉，作如是言：『仁者迦葉！汝於前去，我即隨來。』

「爾時，世尊既發遣彼優婁頻螺迦葉去已，即乘神通向須彌山。是時彼山有閻浮樹，以彼閻浮樹因緣故，所以得此閻浮提名。于彼樹上，取得果已，于先來至優婁頻螺迦葉居處火神堂中，端然而坐。而彼優婁頻螺迦葉在後來，見如來坐於火神堂內，見已驚怪，即白佛言：『大德沙門！仁從何道，而來至此？仁元在林，於我后發，即今何忽在我前，到此火神堂其中安坐？』爾時，佛告彼迦葉言：『迦葉！我先發遣汝已，至須彌山，彼有一樹，名曰閻浮，因彼樹故，此今得是閻浮提名。彼樹上果，我今將來在此堂內。』指示迦葉：『彼閻浮果即此是也，顏色端正，香味微妙，食者甚美，汝今可取此之甘果而啖食之。』爾時迦葉即白佛言：『大德沙門！此事不然，仁自合啖此之甘果，我不應食。』爾時，優婁頻螺迦葉心如是念：『此大沙門，大有神通！大有威力！乃能于先發遣我已，其身自到須彌山，取閻浮果，來此火神堂，於前而坐；雖然，猶不得阿羅漢如我今也。』

「爾時，世尊于彼優婁頻螺迦葉居處食訖，速還向于林內經行。是時，優婁頻螺迦葉過彼夜后，至明清旦，往詣佛所，而白佛言：『大德沙門！若知時者，飯食已辦。』爾時，世尊告迦葉言：『迦葉汝今且於先行，我隨後去。』

「爾時，世尊于先發遣迦葉去已，即復還自向須彌山，離閻浮樹相去不遠更有一樹，名庵婆羅。從庵婆羅，取得一果，于先來到迦葉住處火神堂坐。迦葉後來，見於世尊在火神堂安然而坐，見已白佛，作如是言：『大德沙門！從何道來？在我前到此火神堂

現代漢語譯本：『衣服已經從樹枝上取下來了，我這樣想：現在應該在哪裡晾曬這件衣服呢？』 『當時，帝釋天知道我的想法，就從鐵圍山拿來一塊大石頭，放在我面前，對我說：「世尊，請在這塊石頭上晾曬您洗過的衣服吧。」因為這個緣故，這塊石頭被稱為非人所擲。』 『當時，優婁頻螺迦葉這樣想：「這位大沙門，真是威力強大！神通廣大！竟然能讓天主帝釋來供奉他；雖然能變現這些，但這大沙門，實際上並沒有像我一樣得到阿羅漢果。」當時，世尊在優婁頻螺迦葉的住處吃完飯後，回到樹林，經行而住。當時，優婁頻螺迦葉過了一夜之後，來到佛陀那裡，到了佛陀那裡后，對佛陀說：「大德沙門！如果時間到了，飯已經準備好了。」這時，世尊告訴優婁頻螺迦葉，這樣說：「仁者迦葉！你先去，我隨後就來。」』 『當時，世尊打發優婁頻螺迦葉離開后，就乘著神通前往須彌山。當時，那座山上有閻浮樹，因為那閻浮樹的緣故，所以才有了閻浮這個名字。在樹上摘了果子后，先來到優婁頻螺迦葉住處的火神堂中，端正地坐著。而優婁頻螺迦葉後來，看見如來坐在火神堂內，看見後感到驚訝，就對佛陀說：「大德沙門！您是從哪條路來的，來到這裡的？您原本在樹林里，在我之後出發，怎麼現在突然在我前面，到了這火神堂中安坐？」當時，佛陀告訴迦葉說：「迦葉！我先打發你離開后，到了須彌山，那裡有一棵樹，名叫閻浮，因為那棵樹的緣故，這裡才有了閻浮這個名字。那樹上的果子，我現在拿來放在這堂內。」指給迦葉看：「那閻浮果就是這個，顏色端正，香味微妙，吃起來非常美味，你現在可以拿這個甘美的果子來吃。」當時，迦葉對佛陀說：「大德沙門！這事不妥，您自己應該吃這個甘美的果子，我不應該吃。」當時，優婁頻螺迦葉心中這樣想：「這位大沙門，真是神通廣大！威力強大！竟然能在先打發我離開后，他自己到了須彌山，摘了閻浮果，來到這火神堂，坐在我前面；雖然如此，他仍然沒有像我一樣得到阿羅漢果。」』 『當時，世尊在優婁頻螺迦葉的住處吃完飯後，很快回到樹林中經行。當時，優婁頻螺迦葉過了一夜之後，到了第二天清晨，來到佛陀那裡，對佛陀說：「大德沙門！如果時間到了，飯已經準備好了。」當時，世尊告訴迦葉說：「迦葉，你現在先走，我隨後就去。」』 『當時，世尊先打發迦葉離開后，就又自己回到須彌山，離閻浮樹不遠的地方還有一棵樹，名叫庵婆羅。從庵婆羅樹上，摘了一個果子，先來到迦葉住處的火神堂坐下。迦葉後來，看見世尊在火神堂安然而坐，看見后對佛陀說，這樣說：「大德沙門！您是從哪條路來的？在我之前來到這火神堂？』

English version: 'Having taken the robe from the branch, I thought: 「Where should I dry this robe now?」' 'At that time, Sakra, knowing my thoughts, took a large stone from Mount Iron Ring, placed it before me, and said to me: 「Venerable One, please dry your washed robe on this stone.」 Because of this, this stone is called 『thrown by non-humans.』' 'At that time, Uruvilva Kasyapa thought: 「This great ascetic is truly powerful! He has great supernatural powers! He can even cause the lord of the gods, Sakra, to come and serve him; although he can manifest these things, this great ascetic has not actually attained the Arhatship like I have.」 At that time, after the Blessed One had finished eating at Uruvilva Kasyapa』s dwelling, he returned to the forest and walked there. At that time, after Uruvilva Kasyapa had spent the night, he went to the Buddha, and having arrived there, he said to the Buddha: 「Great ascetic! If it is time, the meal is ready.」 At that time, the Blessed One said to Uruvilva Kasyapa, saying: 「Venerable Kasyapa! You go ahead, and I will follow.」' 'At that time, after the Blessed One had sent Uruvilva Kasyapa away, he used his supernatural powers to go to Mount Sumeru. At that time, there was a Jambudvipa tree on that mountain, and because of that Jambudvipa tree, it got the name Jambudvipa. After picking a fruit from the tree, he first came to the fire temple in Uruvilva Kasyapa』s dwelling and sat there upright. And Uruvilva Kasyapa, coming later, saw the Tathagata sitting in the fire temple, and having seen him, he was surprised and said to the Buddha: 「Great ascetic! From which path did you come to arrive here? You were originally in the forest, and you left after me, so how is it that you are now suddenly in front of me, sitting peacefully in this fire temple?」 At that time, the Buddha said to Kasyapa: 「Kasyapa! After I sent you away, I went to Mount Sumeru, where there is a tree called Jambudvipa, and because of that tree, this place is now called Jambudvipa. I have brought the fruit from that tree and placed it in this hall.」 He pointed to Kasyapa: 「That Jambudvipa fruit is this one, its color is perfect, its fragrance is subtle, and it is very delicious to eat. You can now take this sweet fruit and eat it.」 At that time, Kasyapa said to the Buddha: 「Great ascetic! This is not proper, you yourself should eat this sweet fruit, I should not eat it.」 At that time, Uruvilva Kasyapa thought in his heart: 「This great ascetic is truly powerful! He has great supernatural powers! He was able to send me away first, and then he himself went to Mount Sumeru, picked the Jambudvipa fruit, came to this fire temple, and sat in front of me; even so, he has not yet attained Arhatship like I have.」' 'At that time, after the Blessed One had finished eating at Uruvilva Kasyapa』s dwelling, he quickly returned to the forest and walked there. At that time, after Uruvilva Kasyapa had spent the night, in the early morning of the next day, he went to the Buddha, and said to the Buddha: 「Great ascetic! If it is time, the meal is ready.」 At that time, the Blessed One said to Kasyapa: 「Kasyapa, you go ahead now, and I will follow.」' 'At that time, after the Blessed One had sent Kasyapa away first, he himself returned to Mount Sumeru, and not far from the Jambudvipa tree, there was another tree called Amra. From the Amra tree, he picked a fruit, and first came to the fire temple in Kasyapa』s dwelling and sat down. Kasyapa, coming later, saw the Blessed One sitting peacefully in the fire temple, and having seen him, he said to the Buddha, saying: 「Great ascetic! From which path did you come? How did you arrive at this fire temple before me?」'

---

。』

「佛告迦葉：『我遣汝后，至須彌山，取得於是庵婆羅果，將來在此，乃至先勸迦葉令食。』迦葉白言：『我不合食。』爾時，優婁頻螺迦葉心如是念：『此大沙門，大有神通！大有威力！乃能于先發遣於我，到須彌山，取果將來，于先而坐；雖然，猶不得阿羅漢如我今也。』

「爾時，世尊于彼優婁頻螺迦葉居處食訖，還回至彼林內經行。是時，優婁頻螺迦葉過彼夜后，至明清旦，往詣佛所，而白佛言：『大德沙門！若知時者，飯食已辦。』乃至去彼閻浮提樹處所不遠，有呵梨樹，將彼果來，先到迦葉火神堂內，乃至沙門，大有神通，雖然猶不得阿羅漢如我今也。

「爾時，世尊食訖，還至彼林經行，乃至去彼閻浮提近，更有一樹，名毗醯勒，彼樹上取一果，將來先到堂內。乃至如前，此大沙門，大有神通，先遣我身，其後取果，雖然猶不得阿羅漢如我今也。

「爾時，世尊食訖，還至彼林經行，乃至去彼閻浮提樹，更有一樹，名阿摩勒，彼樹取果，于先將來，坐火神堂。乃至沙門，大有神通，先發遣我，身後將果來火神堂，雖然猶不得阿羅漢如我今也。

「爾時，世尊食訖，還至彼林經行。是時，優樓頻螺迦葉過彼夜后，往詣佛所。到佛所已，而白佛言：『大德沙門！若知時者，飯食已辦。』佛告迦葉：『汝先且去，我隨後來。』爾時，世尊遣迦葉已，至瞿耶尼，到彼處已，乞乳滿缽，在前來至火神堂內。是時，優婁頻螺迦葉，見已白佛：『大德沙門！從何道來？在於我前，到此堂內。』佛告迦葉：『我遣汝后，到瞿耶尼，乞得是乳，滿此缽中，在是而坐。迦葉！是乳顏色微妙，香氣甘美，汝意若樂，取此乳飲。』迦葉白佛：『我不堪飲，沙門自飲。』是時，迦葉作如是念：『此大沙門，大有威力！大有神通！乃先遣我，其後身往瞿耶尼國，乞乳滿缽，先來至此火神堂內；雖然，猶不得阿羅漢如我今也。』

佛本行集經卷第四十二

隋天竺三藏阇那崛多譯迦葉三兄弟品下

「爾時，世尊食訖，還至彼林經行。是時，優婁頻螺迦葉過彼夜后，往至佛所，到已白佛：『大德沙門，若知時者，飯食已辦。』佛告迦葉：『汝于先去，我隨後來

現代漢語譯本 佛陀告訴迦葉：『我派你走後，到須彌山去，取那裡的庵婆羅果，帶到這裡來，甚至先勸迦葉你吃。』迦葉回答說：『我不應該吃。』當時，優婁頻螺迦葉心中這樣想：『這位大沙門，神通廣大！威力強大！竟然能先派我，到須彌山取果回來，先坐在這裡；即使這樣，他仍然沒有像我一樣證得阿羅漢果。』 當時，世尊在優婁頻螺迦葉的住處吃完飯後，回到林中經行。這時，優婁頻螺迦葉過了一夜后，到第二天清晨，來到佛陀那裡，對佛陀說：『大德沙門！如果時間到了，飯食已經準備好了。』甚至到離閻浮提樹不遠的地方，有一棵呵梨樹，他把那樹上的果子拿來，先到迦葉的火神堂內，甚至心想，這位沙門，神通廣大，即使這樣，他仍然沒有像我一樣證得阿羅漢果。 當時，世尊吃完飯後，回到林中經行，甚至到離閻浮提樹不遠的地方，又有一棵樹，名叫毗醯勒，他從那樹上取了一個果子，帶回來先到堂內。甚至像之前一樣想，這位大沙門，神通廣大，先派我走，然後才取果，即使這樣，他仍然沒有像我一樣證得阿羅漢果。 當時，世尊吃完飯後，回到林中經行，甚至到離閻浮提樹，又有一棵樹，名叫阿摩勒，他從那樹上取了果子，先帶回來，坐在火神堂。甚至心想，這位沙門，神通廣大，先派我走，然後才把果子帶到火神堂，即使這樣，他仍然沒有像我一樣證得阿羅漢果。 當時，世尊吃完飯後，回到林中經行。這時，優樓頻螺迦葉過了一夜后，來到佛陀那裡。到了佛陀那裡后，對佛陀說：『大德沙門！如果時間到了，飯食已經準備好了。』佛陀告訴迦葉：『你先去，我隨後就來。』當時，世尊派迦葉走後，到瞿耶尼，到了那裡后，乞得滿滿一缽牛奶，在前面來到火神堂內。這時，優婁頻螺迦葉，看到后問佛陀：『大德沙門！從哪裡來的？在我之前，來到這堂內。』佛陀告訴迦葉：『我派你走後，到瞿耶尼，乞得這些牛奶，裝滿這個缽，坐在這裡。迦葉！這牛奶顏色微妙，香氣甘美，你如果喜歡，就喝這牛奶。』迦葉對佛陀說：『我不適合喝，沙門您自己喝吧。』當時，迦葉這樣想：『這位大沙門，威力強大！神通廣大！竟然先派我走，然後自己去瞿耶尼國，乞得滿滿一缽牛奶，先來到這火神堂內；即使這樣，他仍然沒有像我一樣證得阿羅漢果。』 《佛本行集經》卷第四十二 隋天竺三藏阇那崛多譯迦葉三兄弟品下 當時，世尊吃完飯後，回到林中經行。這時，優婁頻螺迦葉過了一夜后，來到佛陀那裡，到了后對佛陀說：『大德沙門，如果時間到了，飯食已經準備好了。』佛陀告訴迦葉：『你先去，我隨後就來。』

English version The Buddha told Kasyapa, 'After I send you, go to Mount Sumeru, get the ambrosia fruit there, bring it here, and even first persuade Kasyapa to eat it.' Kasyapa replied, 'I should not eat it.' At that time, Uruvilva Kasyapa thought in his heart, 'This great Shramana, has great supernatural powers! Great power! He was able to send me first, to Mount Sumeru to get the fruit and bring it back, and sit here first; even so, he still has not attained Arhatship like I have.' At that time, after the World Honored One finished eating at Uruvilva Kasyapa's residence, he returned to the forest to walk. At this time, Uruvilva Kasyapa, after spending the night, came to the Buddha in the early morning, and said to the Buddha, 'Great virtuous Shramana! If the time is right, the meal is ready.' Even going to a place not far from the Jambudvipa tree, there was a Haritaki tree, he brought the fruit from that tree, first to Kasyapa's fire god hall, even thinking, this Shramana, has great supernatural powers, even so, he still has not attained Arhatship like I have. At that time, after the World Honored One finished eating, he returned to the forest to walk, even going to a place not far from the Jambudvipa tree, there was another tree, named Vibhitaka, he took a fruit from that tree, brought it back and first went to the hall. Even thinking like before, this great Shramana, has great supernatural powers, sent me away first, and then took the fruit, even so, he still has not attained Arhatship like I have. At that time, after the World Honored One finished eating, he returned to the forest to walk, even going to the Jambudvipa tree, there was another tree, named Amalaki, he took the fruit from that tree, brought it back first, and sat in the fire god hall. Even thinking, this Shramana, has great supernatural powers, sent me away first, and then brought the fruit to the fire god hall, even so, he still has not attained Arhatship like I have. At that time, after the World Honored One finished eating, he returned to the forest to walk. At this time, Uruvilva Kasyapa, after spending the night, came to the Buddha. After arriving at the Buddha's place, he said to the Buddha, 'Great virtuous Shramana! If the time is right, the meal is ready.' The Buddha told Kasyapa, 'You go first, I will come later.' At that time, after the World Honored One sent Kasyapa away, he went to Gavyani, and after arriving there, he begged for a full bowl of milk, and came to the fire god hall in front. At this time, Uruvilva Kasyapa, after seeing it, asked the Buddha, 'Great virtuous Shramana! Where did you come from? Before me, you came to this hall.' The Buddha told Kasyapa, 'After I sent you away, I went to Gavyani, begged for this milk, filled this bowl, and sat here. Kasyapa! This milk is of subtle color, and has a sweet fragrance, if you like, take this milk and drink it.' Kasyapa said to the Buddha, 'I am not fit to drink it, Shramana, you drink it yourself.' At that time, Kasyapa thought, 'This great Shramana, has great power! Great supernatural powers! He sent me away first, and then went to the country of Gavyani himself, begged for a full bowl of milk, and came to this fire god hall first; even so, he still has not attained Arhatship like I have.' The Sutra of the Collection of the Buddha's Deeds, Volume 42 Translated by the Tripitaka Master Jnanagupta of Sui Dynasty, Chapter on the Three Brothers of Kasyapa, Part 2 At that time, after the World Honored One finished eating, he returned to the forest to walk. At this time, Uruvilva Kasyapa, after spending the night, came to the Buddha, and after arriving, said to the Buddha, 'Great virtuous Shramana, if the time is right, the meal is ready.' The Buddha told Kasyapa, 'You go first, I will come later.'

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。』爾時，世尊于先發遣迦葉去後，即往到彼三十三天，到彼天已，取得一華，其華名波梨阇多迦(隋言彼岸生)，取已於先來火神堂。迦葉後來，見佛已坐。即白佛言：『大德沙門！從何道來？在於我前，到火神堂。』

「佛告迦葉：『我先遣汝，后至忉利天宮，將此波梨阇華來此神堂，然此波梨阇多迦華，顏色可愛，香氣甚好，汝意若樂，可取此華嗅其香氣。』迦葉白佛：『大德沙門！此華香氣，微妙精好，沙門自持，我不合嗅。』是時，迦葉作如是念：『此大沙門，大有威力！大有神通！乃能于先發遣我已，後到天上，取彼波梨阇多迦華，于先來坐火神堂內；雖然，猶不得阿羅漢身心寂靜如我今也。』爾時，迦葉居處，螺髻諸梵志等，欲破于柴而不能得，若倚立者，不能屈身，若低腰時，不能正直，若斧著柴，拔不能出。爾時，彼等螺髻梵志作如是念：『此之神通，必當是彼大沙門作，無有疑也，乃令我等今日不能破此柴薪，極甚勞苦。』

「爾時，世尊告彼優婁頻螺迦葉一切等言：『螺髻迦葉！汝等今欲破于薪耶？』迦葉白佛：『大德沙門！實欲破薪，而不能得。』是時，佛作如是語已，彼等梵志即得自恣破其薪柴。是時，優婁頻螺迦葉作如是念：『此大沙門，大有威力，大有神通；雖然，猶不得阿羅漢如我今也。』爾時，世尊食訖，還向彼林經行。是時優婁頻螺迦葉所居住處，欲燃火燭而不能著。是時彼等螺髻梵志作如是念：『此之神通，必是彼大沙門所作，無有疑也，而令我等，如是辛苦，火不能燃。』

「爾時，世尊告彼優婁頻螺迦葉一切等言：『迦葉！汝等欲燃火耶？』是時彼等迦葉報言：『大德沙門！我欲燃火。』時佛問已，彼火即燃五百火聚。是時優婁頻螺迦葉，作如是念：『此大沙門，大有威力！大有神通！乃能令彼可燃之火不聽其燃，若欲令燃，方始即燃；雖爾，猶不得阿羅漢如我今也。』

「爾時，世尊食訖，還向彼林經行。爾時，彼等螺髻梵志欲滅於火而不能得。爾時，彼等螺髻梵志，作如是念：『此是沙門神通之力，而令我等火炎欲滅不能得滅。』爾時，世尊告迦葉言：『迦葉！汝等今欲滅於此火炎耶？』迦葉白佛：『大德沙門！我今欲得滅此火炎，而不能得。』時佛問已，即得滅於五百火炎

現代漢語譯本：當時，世尊在先派遣迦葉離開后，就前往三十三天。到達那裡后，取得一朵花，這花名叫波梨阇多迦（隋朝時稱彼岸生）。取到花后，世尊來到先前的火神堂。迦葉後來，見到佛已經坐著。就對佛說：『大德沙門！您從哪裡來？在我之前，就到了火神堂。』 佛告訴迦葉：『我先打發你走，然後到了忉利天宮，把這波梨阇花帶到這裡神堂。這波梨阇多迦花，顏色可愛，香氣很好，你如果喜歡，可以拿這花聞聞它的香氣。』迦葉對佛說：『大德沙門！這花香氣，微妙精好，沙門您自己拿著吧，我不適合聞。』這時，迦葉心中想：『這位大沙門，很有威力！很有神通！竟然能先打發我走，然後到天上，取來那波梨阇多迦花，先到火神堂坐著；雖然如此，他還是沒有得到像我現在這樣身心寂靜的阿羅漢境界。』當時，迦葉住的地方，那些螺髻梵志們，想要劈開柴卻劈不開，如果站著，就不能彎腰，如果彎下腰，就不能直起身子，如果斧頭砍到柴上，就拔不出來。這時，那些螺髻梵志們心中想：『這神通，一定是那位大沙門做的，沒有疑問，才讓我們今天劈不開這柴，非常辛苦。』 當時，世尊告訴優婁頻螺迦葉等人：『螺髻迦葉！你們現在想劈柴嗎？』迦葉對佛說：『大德沙門！確實想劈柴，但是劈不開。』這時，佛說完這話，那些梵志們立刻就能隨意劈開柴了。這時，優婁頻螺迦葉心中想：『這位大沙門，很有威力，很有神通；雖然如此，他還是沒有得到像我現在這樣的阿羅漢境界。』當時，世尊吃完飯後，回到那片樹林中經行。這時，優婁頻螺迦葉住的地方，想要點火卻點不著。這時，那些螺髻梵志們心中想：『這神通，一定是那位大沙門做的，沒有疑問，才讓我們這樣辛苦，火也點不著。』 當時，世尊告訴優婁頻螺迦葉等人：『迦葉！你們想點火嗎？』這時，那些迦葉回答說：『大德沙門！我們想點火。』佛問完后，火立刻就燃起了五百堆。這時，優婁頻螺迦葉心中想：『這位大沙門，很有威力！很有神通！竟然能讓可以燃燒的火不讓它燃燒，如果想讓它燃燒，它才開始燃燒；即使這樣，他還是沒有得到像我現在這樣的阿羅漢境界。』 當時，世尊吃完飯後，回到那片樹林中經行。當時，那些螺髻梵志們想要滅火卻滅不掉。這時，那些螺髻梵志們心中想：『這是沙門的神通力量，才讓我們想滅火卻滅不掉。』當時，世尊告訴迦葉說：『迦葉！你們現在想滅掉這火嗎？』迦葉對佛說：『大德沙門！我現在想滅掉這火，但是滅不掉。』佛問完后，立刻就滅掉了五百堆火。

English version: At that time, after the World Honored One had first sent Kasyapa away, he went to the Thirty-three Heavens. Having arrived there, he obtained a flower, which was called Parijataka (translated in the Sui Dynasty as 'born on the other shore'). After obtaining it, he went to the fire god's hall where he had been before. Kasyapa came later and saw the Buddha already sitting there. He then said to the Buddha, 'Great virtuous Shramana! From where did you come? You arrived at the fire god's hall before me.' The Buddha told Kasyapa, 'I sent you away first, and then I went to the Trayastrimsa Heaven, bringing this Parijataka flower to this divine hall. This Parijataka flower is lovely in color and has a very good fragrance. If you like, you can take this flower and smell its fragrance.' Kasyapa said to the Buddha, 'Great virtuous Shramana! This flower's fragrance is subtle and exquisite. Shramana, you should keep it yourself; it is not appropriate for me to smell it.' At that time, Kasyapa thought, 'This great Shramana has great power! Great supernatural abilities! He was able to send me away first, then go to the heavens, obtain that Parijataka flower, and sit in the fire god's hall before me; even so, he has not attained the state of an Arhat with a peaceful mind and body like I have now.' At that time, in the place where Kasyapa lived, those ascetics with coiled hair wanted to split firewood but could not. If they stood, they could not bend over; if they bent over, they could not straighten up. If an axe struck the wood, they could not pull it out. At that time, those ascetics with coiled hair thought, 'This supernatural power must be the work of that great Shramana, without a doubt, which is why we cannot split this firewood today and are suffering greatly.' At that time, the World Honored One said to Uruvilva Kasyapa and all the others, 'Coiled-hair Kasyapa! Do you want to split firewood now?' Kasyapa said to the Buddha, 'Great virtuous Shramana! We do want to split firewood, but we cannot.' At that time, after the Buddha spoke these words, those ascetics were immediately able to split the firewood as they pleased. At that time, Uruvilva Kasyapa thought, 'This great Shramana has great power and great supernatural abilities; even so, he has not attained the state of an Arhat like I have now.' At that time, after the World Honored One had finished eating, he returned to the forest to walk. At that time, in the place where Uruvilva Kasyapa lived, they wanted to light a fire but could not. At that time, those ascetics with coiled hair thought, 'This supernatural power must be the work of that great Shramana, without a doubt, which is why we are suffering so much and cannot light a fire.' At that time, the World Honored One said to Uruvilva Kasyapa and all the others, 'Kasyapa! Do you want to light a fire?' At that time, those Kasyapas replied, 'Great virtuous Shramana! We want to light a fire.' After the Buddha asked, the fire immediately ignited in five hundred piles. At that time, Uruvilva Kasyapa thought, 'This great Shramana has great power! Great supernatural abilities! He can prevent a fire that can burn from burning, and if he wants it to burn, then it begins to burn; even so, he has not attained the state of an Arhat like I have now.' At that time, after the World Honored One had finished eating, he returned to the forest to walk. At that time, those ascetics with coiled hair wanted to extinguish the fire but could not. At that time, those ascetics with coiled hair thought, 'This is the power of the Shramana's supernatural abilities, which is why we cannot extinguish the fire even though we want to.' At that time, the World Honored One said to Kasyapa, 'Kasyapa! Do you want to extinguish this fire now?' Kasyapa said to the Buddha, 'Great virtuous Shramana! I want to extinguish this fire now, but I cannot.' After the Buddha asked, the five hundred fires were immediately extinguished.

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。爾時，迦葉作如是念：『此大沙門大有威力！大有神通！其力乃能滅火即滅，欲燃即燃，雖爾；猶不得阿羅漢如我今也。』

「爾時，世尊食訖已后，還至彼林經行而住。是時，彼等螺髻梵志至極寒冬，天正夜半，或至后夜，嚴酷凍冷，多有風雪，入于尼連禪河水中，或沒或出，如是澡浴。

「爾時，世尊以神通力，化作五百赤炭火聚，在彼岸邊。是時，彼等螺髻梵志寒噤出水住在岸邊，各各向火。是時，彼等螺髻梵志心如是念：『此必定是彼大沙門作是神變，忽然有此五百火爐，而無煙炎，使於我等從冷水出向火炙暖。』是時，優婁頻螺迦葉作如是念：『此大沙門大有威力！大有神通！乃能化作五百爐火，無有煙炎，令我螺髻五百弟子從冷水出向火暖坐，雖然；猶不得阿羅漢如我今也。』

「爾時，世尊食訖已后，還至彼林，經行而住。是時，彼等螺髻梵志欲取於水，各手持瓶，或將軍持，欲用取水而不能捉。是時，彼等螺髻梵志作如是念：『此必是彼大沙門作，而令我等，不能取瓶及以軍持。』

「爾時，世尊告彼優婁頻螺迦葉並及五百螺髻梵志一切等言：『迦葉！汝等各欲將瓶及軍持等欲取水乎？』迦葉白言：『善哉沙門！此等五百螺髻梵志，將瓶軍持欲取於水。』時佛問已，而其五百螺髻梵志皆能將瓶及軍持等，得取於水。

「爾時，優婁頻螺迦葉作如是念：『希有希有！此大沙門大有威力！大有神通！乃能令此五百螺髻諸梵志等，許其取水乃能得水，不許不得；雖然，猶不得阿羅漢如我今也。』

「爾時，世尊食訖已后，還至彼林，經行而住。是時，優婁頻螺迦葉，其于已前，祭祀火時，恒常坐七多羅樹上，於後祭祀，還欲上七多羅樹上而不能上。

「爾時，優婁頻螺迦葉作如是念：『決定是彼大沙門作神通無疑，令我不能上此多羅樹上祭火。』是時，迦葉作如是念：『此大沙門大有威力！大有神通！乃能如是，不許我等上于樹者則不能上；雖然，猶不得阿羅漢如我今也。』爾時，世尊食訖已后，還至彼林，經行而住。是時，優婁頻螺迦葉上七多羅樹上祭祀，上已不能安隱而住。爾時，優婁頻螺迦葉作如是念：『決定是彼大沙門作神通無疑，令我上此七多羅樹舊住處坐，不能得住，復更欲上

現代漢語譯本 當時，迦葉心想：『這位大沙門真是威力強大！神通廣大！他的力量能讓火熄滅就熄滅，想讓它燃燒就燃燒，即使這樣；他仍然沒有像我一樣證得阿羅漢果。』 『那時，世尊用完餐后，回到那片樹林中經行。當時，那些螺髻梵志在極寒的冬天，正值半夜或後半夜，天氣嚴寒，風雪交加，他們進入尼連禪河水中，時而沒入水中，時而浮出水面，這樣沐浴。』 『那時，世尊用神通力，化出五百個紅熱的炭火堆，在河的對岸。當時，那些螺髻梵志凍得發抖，從水中出來，站在岸邊，各自走向火堆。當時，那些螺髻梵志心中這樣想：『這一定是那位大沙門施展的神通變化，突然出現這五百個火爐，卻沒有煙和火焰，讓我們從冷水中出來向火取暖。』當時，優婁頻螺迦葉心想：『這位大沙門真是威力強大！神通廣大！竟然能化出五百個火爐，沒有煙和火焰，讓我的五百個螺髻弟子從冷水中出來向火取暖，即使這樣；他仍然沒有像我一樣證得阿羅漢果。』 『那時，世尊用完餐后，回到那片樹林中經行。當時，那些螺髻梵志想要取水，各自拿著瓶子，或拿著軍持，想要取水卻拿不起來。當時，那些螺髻梵志心想：『這一定是那位大沙門做的，才讓我們拿不起瓶子和軍持。』 『那時，世尊告訴優婁頻螺迦葉以及五百螺髻梵志所有人說：『迦葉！你們各自想要拿著瓶子和軍持等取水嗎？』迦葉回答說：『是的，沙門！這五百個螺髻梵志，拿著瓶子和軍持想要取水。』佛陀問完后，那五百個螺髻梵志都能拿起瓶子和軍持等，取得水。』 『當時，優婁頻螺迦葉心想：『稀有啊，稀有！這位大沙門真是威力強大！神通廣大！竟然能讓這五百個螺髻梵志，允許他們取水就能取到水，不允許就取不到；即使這樣，他仍然沒有像我一樣證得阿羅漢果。』 『那時，世尊用完餐后，回到那片樹林中經行。當時，優婁頻螺迦葉，他以前祭祀火時，總是坐在七棵多羅樹上，之後祭祀時，還想上到七棵多羅樹上卻上不去。』 『當時，優婁頻螺迦葉心想：『一定是那位大沙門施展神通無疑，讓我不能上到這多羅樹上祭火。』當時，迦葉心想：『這位大沙門真是威力強大！神通廣大！竟然能這樣，不允許我們上樹就不能上；即使這樣，他仍然沒有像我一樣證得阿羅漢果。』那時，世尊用完餐后，回到那片樹林中經行。當時，優婁頻螺迦葉上到七棵多羅樹上祭祀，上去後卻不能安穩地待在那裡。當時，優婁頻螺迦葉心想：『一定是那位大沙門施展神通無疑，讓我上到這七棵多羅樹舊住處坐，卻不能待住，又想上』

English version At that time, Kasyapa thought to himself: 'This great Shramana is very powerful! He has great supernatural powers! His power can extinguish fire when he wants it to be extinguished, and ignite it when he wants it to be ignited, but even so; he has not attained Arhatship like I have.' 'At that time, after the World Honored One had finished his meal, he returned to that forest and walked back and forth. At that time, those ascetics with matted hair, during the extreme cold of winter, in the middle of the night or late at night, when the weather was severely cold, with much wind and snow, entered the water of the Nairanjana River, sometimes submerging and sometimes emerging, thus bathing.' 'At that time, the World Honored One, by his supernatural power, transformed five hundred piles of red-hot charcoal on the other bank. At that time, those ascetics with matted hair, shivering with cold, came out of the water and stood on the bank, each going towards the fire. At that time, those ascetics with matted hair thought in their hearts: 'This must be a supernatural transformation performed by that great Shramana, suddenly creating these five hundred fire pits, without smoke or flames, allowing us to come out of the cold water and warm ourselves by the fire.' At that time, Uruvilva Kasyapa thought to himself: 'This great Shramana is very powerful! He has great supernatural powers! He can transform five hundred fire pits, without smoke or flames, allowing my five hundred disciples with matted hair to come out of the cold water and sit by the fire to warm themselves, but even so; he has not attained Arhatship like I have.' 'At that time, after the World Honored One had finished his meal, he returned to that forest and walked back and forth. At that time, those ascetics with matted hair wanted to fetch water, each holding a bottle, or a water pot, wanting to fetch water but unable to pick them up. At that time, those ascetics with matted hair thought to themselves: 'This must be the doing of that great Shramana, causing us to be unable to pick up the bottles and water pots.' 'At that time, the World Honored One said to Uruvilva Kasyapa and all five hundred ascetics with matted hair: 'Kasyapa! Do you each want to take your bottles and water pots to fetch water?' Kasyapa replied: 'Yes, Shramana! These five hundred ascetics with matted hair want to take their bottles and water pots to fetch water.' After the Buddha asked, all five hundred ascetics with matted hair were able to pick up their bottles and water pots, and fetch water.' 'At that time, Uruvilva Kasyapa thought to himself: 'How rare, how rare! This great Shramana is very powerful! He has great supernatural powers! He can allow these five hundred ascetics with matted hair to fetch water if he permits it, and they cannot fetch it if he does not permit it; but even so, he has not attained Arhatship like I have.' 'At that time, after the World Honored One had finished his meal, he returned to that forest and walked back and forth. At that time, Uruvilva Kasyapa, who previously always sat on seven Tala trees when offering sacrifices to fire, wanted to climb back up the seven Tala trees for the later sacrifices but could not climb up.' 'At that time, Uruvilva Kasyapa thought to himself: 'It must be that great Shramana who is undoubtedly using his supernatural powers, preventing me from climbing up these Tala trees to offer sacrifices to fire.' At that time, Kasyapa thought to himself: 'This great Shramana is very powerful! He has great supernatural powers! He can do this, preventing us from climbing the trees if he does not allow it; but even so, he has not attained Arhatship like I have.' At that time, after the World Honored One had finished his meal, he returned to that forest and walked back and forth. At that time, Uruvilva Kasyapa climbed up the seven Tala trees to offer sacrifices, but after climbing up, he could not stay there securely. At that time, Uruvilva Kasyapa thought to himself: 'It must be that great Shramana who is undoubtedly using his supernatural powers, causing me to be unable to stay in my old place on these seven Tala trees, and I want to climb up again'

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。』而白佛言：『善哉沙門！愿聽我等依舊住此七多羅樹祭祀於火。』時佛語已，其迦葉等即得依舊安住彼七多羅樹上。

「爾時，優婁頻螺迦葉作如是念：『此大沙門大有威力！大有神通！乃能許我住則得住，不許不得；雖然，猶不得阿羅漢如我今也。』

「爾時，世尊食訖已后，還至彼林，經行而住。是時，優婁頻螺迦葉祭祀火訖，欲覆藏置，即不能覆。是時，優婁頻螺迦葉作如是念：『決定是彼沙門瞿曇作此神通，令我等輩不得覆火。』是時，迦葉即白佛言：『善哉沙門！愿令我等得覆此火。』作是語已，即得覆火。

「爾時，迦葉作如是念：『此大沙門大有威力！大有神通！乃能如是，許覆得覆，不許不得；雖然，猶不得阿羅漢如我今也。』

「爾時，世尊食訖，還至彼舊林中，經行而住。是時，迦葉祭祀火時，火及木頭，東西馳走，不能一住。是時，迦葉作如是念：『決定是彼沙門瞿曇作是神通，令我祭祀火之器具，東西馳走，狀若人驅，不能定住。』即白佛言：『善哉沙門！愿令我此祭祀火具得一定住。』

「爾時，佛告彼迦葉言：『如汝等意。』其祭火具即得安定。因此緣故，其迦葉等作如是念：『此大沙門大有威力！大有神通！乃能許我祭祀火器住則得住，不許不住；雖然，猶不得阿羅漢如我今也。』

「爾時，世尊食訖已后，還至彼林，經行而住。是時彼處，忽爾非時其虛空中起大黑雲、降大暴雨，佛所居處，無有雨水。

「爾時，世尊作如是念：『我今可令此水遍佈，而於水內，復見乾地，令有塵起，現經行處，于彼往來。』作是念已，即現如前乾地塵坌，來去經行。

「爾時，迦葉作如是念：『今既非時，虛空之中雲何忽爾非時起云而降大雨？此大沙門所住之處，亦一種有大水彌滿。此之沙門，或可為水之所沒溺，或今不見？』作是念已，多將螺髻諸梵志等坐于船中，處處求覓，漸至佛所，到佛所已，如是而住。

「爾時，迦葉既見世尊兩邊有水，唯獨中間，現於乾地，塵土坌起，來去經行。見已白佛：『大德沙門！今住在此大水中乎？』佛言：『住此。』作是語已，飛騰虛空，即便往詣迦葉船上

現代漢語譯本：然後迦葉對佛說：『太好了，沙門！請允許我們仍然住在這七棵多羅樹下祭祀火。』當時佛說完，那些迦葉等人就得以仍然安住在七棵多羅樹上。 那時，優婁頻螺迦葉心想：『這位大沙門真是威力強大！神通廣大！竟然能允許我們住就住，不允許就不能住；雖然如此，他仍然沒有像我一樣證得阿羅漢果。』 那時，世尊吃完飯後，回到那片樹林，經行而住。這時，優婁頻螺迦葉祭祀完火，想要把火蓋住，卻蓋不住。這時，優婁頻螺迦葉心想：『一定是那位沙門瞿曇施展了神通，讓我們無法蓋住火。』這時，迦葉就對佛說：『太好了，沙門！請讓我們能夠蓋住這火。』說完這話，就能夠蓋住火了。 那時，迦葉心想：『這位大沙門真是威力強大！神通廣大！竟然能這樣，允許蓋就能蓋住，不允許就蓋不住；雖然如此，他仍然沒有像我一樣證得阿羅漢果。』 那時，世尊吃完飯後，回到原來的樹林中，經行而住。這時，迦葉祭祀火的時候，火和木頭，到處亂跑，不能停住。這時，迦葉心想：『一定是那位沙門瞿曇施展了神通，讓我的祭祀火的器具，到處亂跑，像被人驅趕一樣，不能停住。』就對佛說：『太好了，沙門！請讓我的祭祀火具能夠固定住。』 那時，佛對迦葉說：『如你們所愿。』那些祭祀火的器具就安定下來了。因此，那些迦葉等人心想：『這位大沙門真是威力強大！神通廣大！竟然能允許我們的祭祀火器住就住，不允許就不能住；雖然如此，他仍然沒有像我一樣證得阿羅漢果。』 那時，世尊吃完飯後，回到那片樹林，經行而住。這時，那個地方，忽然在不該下雨的時候，天空中出現大片烏雲，降下大暴雨，而佛所住的地方，卻沒有雨水。 那時，世尊心想：『我現在可以使這水遍佈，而在水中，又顯現出乾地，讓塵土飛揚，顯現出經行的地方，在那裡來回走動。』這樣想完，就顯現出像之前一樣的乾地，塵土飛揚，來回經行。 那時，迦葉心想：『現在不是下雨的時候，天空中怎麼忽然在不該下雨的時候出現烏雲而降下大雨？這位大沙門所住的地方，也一定被大水淹沒了。這位沙門，或許會被水淹死，或者現在看不見了？』這樣想完，就帶著許多螺髻梵志等人坐在船上，到處尋找，漸漸來到佛所在的地方，到了佛那裡，就那樣停住了。 那時，迦葉看到世尊兩邊都是水，唯獨中間，顯現出乾地，塵土飛揚，來回經行。看到后就對佛說：『大德沙門！現在是住在這大水之中嗎？』佛說：『住在這裡。』說完這話，就飛騰到空中，立刻來到迦葉的船上。

English version: Then Kasyapa said to the Buddha, 'Excellent, O Śramaṇa! May we be allowed to continue dwelling under these seven Tala trees and offer sacrifices to the fire.' At that time, after the Buddha spoke, those Kasyapas and others were able to continue dwelling on the seven Tala trees. At that time, Uruvilva Kasyapa thought, 'This great Śramaṇa is truly powerful! He has great supernatural abilities! He can allow us to stay if he permits, and we cannot stay if he does not; however, he has still not attained Arhatship like I have.' At that time, after the World-Honored One had finished eating, he returned to that forest and walked back and forth. At this time, after Uruvilva Kasyapa had finished his fire sacrifice, he wanted to cover the fire, but he could not. At this time, Uruvilva Kasyapa thought, 'It must be that Śramaṇa Gautama has used his supernatural powers to prevent us from covering the fire.' At this time, Kasyapa said to the Buddha, 'Excellent, O Śramaṇa! May we be able to cover this fire.' After saying this, he was able to cover the fire. At that time, Kasyapa thought, 'This great Śramaṇa is truly powerful! He has great supernatural abilities! He can do this, allowing us to cover it if he permits, and we cannot cover it if he does not; however, he has still not attained Arhatship like I have.' At that time, after the World-Honored One had finished eating, he returned to the old forest and walked back and forth. At this time, when Kasyapa was performing his fire sacrifice, the fire and the wood were running around, unable to stay still. At this time, Kasyapa thought, 'It must be that Śramaṇa Gautama has used his supernatural powers to make my fire sacrifice implements run around, as if being driven by someone, unable to stay still.' He then said to the Buddha, 'Excellent, O Śramaṇa! May my fire sacrifice implements be able to stay still.' At that time, the Buddha said to Kasyapa, 'As you wish.' The fire sacrifice implements then became stable. Because of this, those Kasyapas and others thought, 'This great Śramaṇa is truly powerful! He has great supernatural abilities! He can allow our fire sacrifice implements to stay still if he permits, and they cannot stay still if he does not; however, he has still not attained Arhatship like I have.' At that time, after the World-Honored One had finished eating, he returned to that forest and walked back and forth. At this time, in that place, suddenly at an inappropriate time, large black clouds arose in the sky, and a great downpour of rain fell, but there was no rain where the Buddha was staying. At that time, the World-Honored One thought, 'I can now make this water spread everywhere, and within the water, I will also make dry land appear, with dust rising, showing the place where I walk back and forth.' After thinking this, he made dry land appear as before, with dust rising, and he walked back and forth. At that time, Kasyapa thought, 'Now is not the time for rain, how could clouds suddenly appear in the sky at an inappropriate time and bring a great downpour? The place where this great Śramaṇa is staying must also be completely flooded. This Śramaṇa might be drowned by the water, or perhaps he is not visible now?' After thinking this, he took many ascetics with coiled hair and sat in a boat, searching everywhere, gradually reaching the place where the Buddha was, and when they arrived at the Buddha's place, they stopped there. At that time, Kasyapa saw that there was water on both sides of the World-Honored One, but only in the middle, dry land appeared, with dust rising, and he was walking back and forth. After seeing this, he said to the Buddha, 'Great virtuous Śramaṇa! Are you now dwelling in this great water?' The Buddha said, 'I am dwelling here.' After saying this, he flew into the sky and immediately went to Kasyapa's boat.

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「爾時迦葉因此緣故，作如是念：『此大沙門大有神通！大有威力！乃能在水作是道行；雖然，猶不得阿羅漢如我今也。』

「（摩訶僧祇作如是說：『如來為彼優婁頻螺迦葉等輩，示現如是五百神通，而彼優婁頻螺迦葉於一切時，作如是念：「此大沙門大有威力！大有神通！雖復變現德術如此，而其唯不得阿羅漢，如我今也。」』）

「爾時，世尊作如是念：『此之癡人，于無量時有如是念：「此大沙門有大威力！有大神通！雖然，而不得阿羅漢如我今也。」而我今可為此迦葉及諸弟子令開慧眼，發厭離心。』

「爾時，世尊告彼優婁頻螺迦葉作如是言：『迦葉汝今非阿羅漢，亦復未入阿羅漢道，而汝實無阿羅漢相，況復得於阿羅漢果？』因於此言，時其優婁頻螺迦葉心生羞慚，身毛卓豎，頂禮佛足，而白佛言：『善哉！世尊！與我出家，受具足戒。』

「爾時，世尊告彼優婁頻螺迦葉作如是言：『汝大迦葉！此諸五百螺髻梵志依汝住止，順汝法行，汝可共其平量好惡，告語令知，如於彼等意情所樂，作如是事。』

「爾時，優婁頻螺迦葉聞佛語已，即便往詣五百螺髻梵志之邊，到已告言：『汝等梵志摩那婆輩！從我受此居處住止，及奉火神所安堂室，及祭祀器，各隨汝等意樂而用；我今欲向大沙門邊，當行梵行。』

「爾時，彼等五百弟子螺髻梵志共白優婁頻螺迦葉，作如是言：『和上！自從見彼瞿曇大沙門來，我等多時意樂，欲往大沙門邊行於梵行，而為敬惜和上心故，口不發言。和上今者若欲于彼大沙門邊行梵行者，我等亦當隨從而往，依彼教法。』

「爾時，優婁頻螺迦葉及諸弟子往詣佛所，到佛所已，卻住一面。爾時，佛告迦葉等言：『汝等梵志！可棄于汝鹿皮之衣，及軍持杖眾雜頭髻，令諸螺髻祭祀火神諸器皿等，種種排程，向彼尼連禪河水中，而皆擲卻。』是時，彼等即白佛言：『一如大德沙門教誨，我等不違。』時諸梵志即將所著鹿皮之衣，乃至種種器皿排程，向彼河岸，悉擲水中。彼等諸物擲水中已，作種種聲，或呹呹(子悉反)聲，而逐水流。彼等螺髻，見於如是諸異事已，心中復更增益歡喜，頂禮佛足，而白佛言；『唯愿世尊！與我等輩，出家受戒

現代漢語譯本：當時，迦葉因此緣故，心中這樣想：『這位大沙門神通廣大！威力強大！竟然能在水上行走；雖然如此，他仍然沒有像我一樣證得阿羅漢果。』 （《摩訶僧祇律》中這樣說：『如來爲了給優婁頻螺迦葉等人展示五百種神通，而優婁頻螺迦葉卻一直這樣想：「這位大沙門威力強大！神通廣大！即使能變現出這樣的德行法術，但他仍然沒有像我一樣證得阿羅漢果。」』） 當時，世尊心中這樣想：『這個愚癡的人，在很長的時間裡都這樣想：「這位大沙門威力強大！神通廣大！雖然如此，他仍然沒有像我一樣證得阿羅漢果。」我現在應該讓迦葉和他的弟子們開啟智慧之眼，生起厭離之心。』 當時，世尊告訴優婁頻螺迦葉說：『迦葉，你現在不是阿羅漢，也沒有進入阿羅漢的道，你實際上沒有阿羅漢的相貌，更何況能得到阿羅漢的果位呢？』因為這句話，當時優婁頻螺迦葉心中感到羞愧，汗毛豎立，頂禮佛足，對佛說：『太好了！世尊！請允許我出家，受具足戒。』 當時，世尊告訴優婁頻螺迦葉說：『大迦葉！這五百個螺髻梵志依靠你居住，順從你的教法修行，你可以和他們商量好壞，告訴他們，按照他們各自的心意去做。』 當時，優婁頻螺迦葉聽了佛的話，就去到五百個螺髻梵志那裡，到了之後告訴他們說：『你們這些梵志摩那婆們！從我這裡接受居住的地方，以及供奉火神的殿堂，還有祭祀的器具，各自按照你們的心意使用；我現在想去大沙門那裡，修行梵行。』 當時，那五百個弟子螺髻梵志一起對優婁頻螺迦葉說：『和尚！自從見到那位瞿曇大沙門以來，我們很長時間都想去大沙門那裡修行梵行，但是爲了顧及和尚您的心意，所以沒有說出來。和尚您現在如果想去那位大沙門那裡修行梵行，我們也應當跟隨您一起去，依從他的教法。』 當時，優婁頻螺迦葉和他的弟子們去到佛那裡，到了佛那裡之後，站在一邊。當時，佛告訴迦葉等人說：『你們這些梵志！可以把你們的鹿皮衣服，還有軍持杖，各種雜亂的髮髻，以及螺髻祭祀火神的各種器皿等等，都扔到尼連禪河水中。』當時，他們就對佛說：『一切都按照大德沙門的教誨，我們不敢違背。』當時，這些梵志就拿著他們所穿的鹿皮衣服，乃至各種器皿，到河邊，全部扔到水裡。他們把這些東西扔到水裡之後，發出各種聲音，有的發出『呹呹』的聲音，隨著水流漂走。那些螺髻梵志看到這些奇異的事情之後，心中更加歡喜，頂禮佛足，對佛說：『希望世尊！允許我們出家受戒。』

English version: At that time, because of this reason, Kasyapa thought to himself: 'This great Shramana has great supernatural powers! Great might! He can even walk on water; however, he still has not attained Arhatship like I have.' (The Mahasanghika says: 'The Tathagata showed five hundred supernatural powers to Uruvilva Kasyapa and his group, but Uruvilva Kasyapa always thought: "This great Shramana has great might! Great supernatural powers! Even though he can manifest such virtues and skills, he still has not attained Arhatship like I have."') At that time, the World Honored One thought to himself: 'This foolish person has been thinking for a long time: "This great Shramana has great might! Great supernatural powers! However, he still has not attained Arhatship like I have." Now I should open the eyes of wisdom for Kasyapa and his disciples, and arouse in them a sense of detachment.' At that time, the World Honored One said to Uruvilva Kasyapa: 'Kasyapa, you are not an Arhat now, nor have you entered the path of Arhatship, and you do not actually have the appearance of an Arhat, let alone attain the fruit of Arhatship?' Because of these words, Uruvilva Kasyapa felt ashamed, his hair stood on end, he bowed at the Buddha's feet, and said to the Buddha: 'Excellent! World Honored One! Please allow me to leave home and receive the full precepts.' At that time, the World Honored One said to Uruvilva Kasyapa: 'Great Kasyapa! These five hundred matted-hair Brahmins rely on you for their dwelling, and follow your teachings in their practice. You can discuss with them what is good and bad, tell them, and let them do as they please.' At that time, Uruvilva Kasyapa, having heard the Buddha's words, went to the five hundred matted-hair Brahmins, and upon arriving, told them: 'You Brahmins, Manavas! Accept from me this dwelling place, the hall for worshiping the fire god, and the sacrificial implements, and use them according to your own wishes; I now wish to go to the great Shramana and practice the Brahma-faring.' At that time, the five hundred disciples, the matted-hair Brahmins, together said to Uruvilva Kasyapa: 'Venerable One! Since seeing that great Shramana Gautama, we have long desired to go to the great Shramana to practice the Brahma-faring, but out of respect for your feelings, we did not speak. If you now wish to go to that great Shramana to practice the Brahma-faring, we will also follow you and rely on his teachings.' At that time, Uruvilva Kasyapa and his disciples went to the Buddha, and upon arriving, stood to one side. At that time, the Buddha said to Kasyapa and the others: 'You Brahmins! You can discard your deerskin clothes, your water pots, your various messy hair knots, and all the implements for worshiping the fire god, and throw them all into the Nairanjana River.' At that time, they said to the Buddha: 'We will follow the teachings of the great Shramana, and we will not disobey.' At that time, these Brahmins took their deerskin clothes, and all their implements, to the riverbank, and threw them all into the water. After they threw these things into the water, they made various sounds, some making a 'tse tse' sound, and floated away with the current. When the matted-hair Brahmins saw these strange things, their hearts were even more joyful, they bowed at the Buddha's feet, and said to the Buddha: 'We hope that the World Honored One will allow us to leave home and receive the precepts.'

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。』

「爾時，佛告彼等梵志作如是言：『汝等比丘！來入於我所說法中，行於梵行，盡諸苦故。』是時，彼等五百長老，應聲出家，即成具足。

「於時，那提螺髻迦葉在尼連禪河水下流岸邊修道，見於彼等鹿皮之衣，及祭火神器皿排程，隨水沿流。見已懎然，心生恐怖，而發此言：『咄咄異事！我兄或能為賊所破，不者居處被他殺也。我今可往至彼，觀察是何災禍變怪所致，忽然若斯。』爾時，其弟那提迦葉作是念已，先遣多人螺髻梵志詣彼逆看，好惡當告。『汝等撿挍，彼有何怪？其事云何？』弟子奉教往彼看已，回還報言：『並各平安，事瞿曇氏。』那提迦葉然後自將三百弟子，左右圍繞，往于長老優婁頻螺迦葉住處。到已即見優婁頻螺迦葉師徒，剃除鬚髮，著袈裟衣。見已內心不大歡喜，向兄迦葉而說偈言：

「『仁者虛祭祀火神，　　徒復空修于苦行， 今日既舍此苦行，　　猶如蛇脫于故皮。』

「爾時，那提螺髻迦葉即白長老優婁頻螺迦葉兄言：『此能勝也？』是時，長老優婁頻螺迦葉報言：『此實勝也！寧為此行，此行最妙。』

「爾時，那提螺髻迦葉告其三百螺髻梵志諸弟子言：『汝等螺髻摩那婆輩！我彼居處，及泉池等，並諸排程，汝意自知，作何處分；我今欲在大沙門邊，當修梵行。』

「爾時，彼等三百螺髻梵志弟子，白師那提螺髻迦葉作如是言：『和上今若欲往于彼大沙門邊修梵行者，我等亦當隨逐和上，同詣彼邊共修梵行。』爾時，那提螺髻迦葉及諸弟子，往詣佛所，到佛所已，卻住一面。

「爾時，佛告彼等梵志作如是言：『汝等今者能將身上所著鹿皮，及祭祀火器皿排程，擲置尼連禪河水中，棄去以不？』彼等梵志同白佛言：『如沙門教，我不敢違。』而彼等將如前排程，即擲水中，作呹呹聲，逐水而去。爾時，彼諸螺髻梵志見如是等希有之事，復增歡喜，乃至彼等長老比丘，應時出家，即成具戒。

「爾時，伽耶螺髻迦葉在河下流，忽見鹿皮及祭祀火器皿排程隨水流下，見已心復生大恐怖，而發是言：『咄咄異事！我兄或能被賊所破其居坐處，不被殺也？我今可往至彼觀察為何災禍。』作是念已，先遣多人螺髻梵志，往彼逆看，好惡當告。『汝等撿挍，彼有何怪？其事云何？』弟子還報，如前所答

現代漢語譯本： 『那時，佛陀告訴那些婆羅門說：『你們這些比丘！來加入我所說的法中，修行梵行，以盡除一切痛苦。』當時，那五百位長老，應聲出家，立刻就成了具足戒的比丘。 『那時，那提螺髻迦葉在尼連禪河的下游岸邊修行，看到那些鹿皮衣服，以及祭祀火的器具和用具，順著水流漂下來。看到后，他感到驚恐，心中害怕，就說：『咄咄怪事！我哥哥或許是被強盜襲擊了，不然就是住的地方被人殺害了。我現在應該去那裡看看，觀察一下是什麼災禍變故造成的，竟然會這樣。』當時，他的弟弟那提迦葉這樣想后，先派了許多螺髻梵志去那裡檢視，好壞都要回來報告。『你們去檢視一下，那裡有什麼奇怪的事情？情況怎麼樣？』弟子們奉命前往檢視后，回來報告說：『一切平安，他們都歸順了瞿曇氏。』那提迦葉然後親自帶領三百名弟子，左右圍繞著，前往長老優婁頻螺迦葉的住處。到了那裡，就看到優婁頻螺迦葉師徒，都剃除了鬚髮，穿著袈裟。看到后，他內心很不高興，就對哥哥迦葉說了偈語： 『仁者你虛妄地祭祀火神，徒勞地修習苦行，今天既然捨棄了這種苦行，就像蛇脫掉了舊皮一樣。』 『當時，那提螺髻迦葉就問長老優婁頻螺迦葉說：『這樣能獲得勝利嗎？』當時，長老優婁頻螺迦葉回答說：『這確實是勝利！寧願這樣做，這種修行才是最妙的。』 『當時，那提螺髻迦葉告訴他的三百名螺髻梵志弟子說：『你們這些螺髻摩那婆們！我住的地方，以及泉水池塘等，還有各種用具，你們自己看著辦，想怎麼處理就怎麼處理；我現在想在大沙門那裡，修行梵行。』 『當時，那三百名螺髻梵志弟子，對他們的老師那提螺髻迦葉說：『和尚您如果想去那位大沙門那裡修行梵行，我們也應當跟隨和尚，一起去那裡修行梵行。』當時，那提螺髻迦葉和他的弟子們，就前往佛陀那裡，到了佛陀那裡后，就站在一邊。 『當時，佛陀告訴那些婆羅門說：『你們現在能把身上穿的鹿皮，以及祭祀火的器具和用具，都扔到尼連禪河裡，丟棄掉嗎？』那些婆羅門一起對佛陀說：『按照沙門的教導，我們不敢違背。』於是他們就把那些用具，都扔到水裡，發出呹呹的聲音，順著水流走了。當時，那些螺髻梵志看到這樣稀有的事情，更加歡喜，以至於那些長老比丘，當時就出家，立刻就成了具足戒的比丘。 『當時，伽耶螺髻迦葉在河的下游，忽然看到鹿皮和祭祀火的器具用具順著水流下來，看到后，心中又感到非常恐懼，就說：『咄咄怪事！我哥哥或許是被強盜襲擊了，住的地方被破壞了，不然就是被殺害了？我現在應該去那裡看看，觀察一下是什麼災禍。』這樣想后，先派了許多螺髻梵志去那裡檢視，好壞都要回來報告。『你們去檢視一下，那裡有什麼奇怪的事情？情況怎麼樣？』弟子們回來報告，和之前回答的一樣。

English version: 『At that time, the Buddha said to those Brahmins: 『You monks! Come and join my Dharma, practice the Brahma-faring, to end all suffering.』 At that time, those five hundred elders, responding to the call, left their homes and immediately became fully ordained monks. 『At that time, Nadi Kassapa, with his hair in a topknot, was practicing on the lower bank of the Neranjara River. He saw the deer-skin garments, and the fire-sacrifice utensils and implements, floating down the river. Upon seeing this, he was startled and fearful, and said: 『What a strange thing! My brother might have been attacked by robbers, or his dwelling might have been destroyed and he killed. I should go there and see what disaster or change has caused this to happen.』 Then, his younger brother, Nadi Kassapa, having thought this, first sent many topknot Brahmins to go and check, and report back the good or bad news. 『You go and investigate, what strange things are there? What is the situation?』 The disciples, having gone and checked, returned and reported: 『All is well, they have joined the Gautama clan.』 Nadi Kassapa then led three hundred disciples, surrounding him, to the place where Elder Uruvela Kassapa was staying. When he arrived, he saw Uruvela Kassapa and his disciples, having shaved their heads and beards, wearing robes. Upon seeing this, he was not very happy, and spoke a verse to his brother Kassapa: 『You, sir, vainly worship the fire god, and futilely practice asceticism. Today, having abandoned this asceticism, it is like a snake shedding its old skin.』 『At that time, Nadi Kassapa, with his hair in a topknot, asked Elder Uruvela Kassapa, his brother: 『Is this a victory?』 At that time, Elder Uruvela Kassapa replied: 『This is indeed a victory! It is better to do this, this practice is the most excellent.』 『At that time, Nadi Kassapa, with his hair in a topknot, said to his three hundred topknot Brahmin disciples: 『You topknot Manavas! My dwelling, and the springs and ponds, and all the implements, you know what to do with them; I now wish to practice the Brahma-faring with the great Shramana.』 『At that time, those three hundred topknot Brahmin disciples said to their teacher, Nadi Kassapa, with his hair in a topknot: 『If you, venerable sir, wish to go to that great Shramana to practice the Brahma-faring, we shall also follow you, and go there together to practice the Brahma-faring.』 At that time, Nadi Kassapa and his disciples went to the Buddha. Having arrived at the Buddha』s place, they stood to one side. 『At that time, the Buddha said to those Brahmins: 『Can you now throw the deer-skins you are wearing, and the fire-sacrifice utensils and implements, into the Neranjara River, and discard them?』 Those Brahmins all said to the Buddha: 『As the Shramana teaches, we dare not disobey.』 Then they threw those implements into the water, making a 『thud thud』 sound, and they floated away with the current. At that time, those topknot Brahmins, seeing such a rare event, were even more delighted, and even those elder monks, at that time, left their homes and immediately became fully ordained monks. 『At that time, Gaya Kassapa, with his hair in a topknot, was downstream when he suddenly saw the deer-skins and the fire-sacrifice utensils and implements floating down the river. Upon seeing this, he was again greatly frightened, and said: 『What a strange thing! My brother might have been attacked by robbers, his dwelling destroyed, or he might have been killed? I should go there and see what disaster has occurred.』 Having thought this, he first sent many topknot Brahmins to go and check, and report back the good or bad news. 『You go and investigate, what strange things are there? What is the situation?』 The disciples returned and reported, as before.

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。爾時，伽耶螺髻迦葉然後自將二百弟子，左右圍繞，往于長老優婁頻螺，並及那提二迦葉邊，到已即見二迦葉身，剃除髻發，著袈裟衣。見已內心不大歡喜，向於二兄優婁、那提兩迦葉邊，而說偈言：

「『兄等昔空祭火神，　　亦復徒修于苦行， 今日既共舍此等，　　猶如蛇脫彼故皮。』

「爾時，優婁頻螺迦葉並及長老那提迦葉，還共以偈報弟伽耶螺髻梵志，作如是言：

「『我等昔空祭火神，　　我等亦徒修苦行， 我等今得舍此法，　　實如蛇脫彼故皮。』

「爾時伽耶螺髻迦葉，復問優婁頻螺迦葉並及那提迦葉等言：『兄今此處，實能勝也？』是時，長老二迦葉言：『此處實勝！寧為此行，此行最妙。』

「爾時，伽耶螺髻迦葉告其二百螺髻梵志諸弟子言：『汝等梵志摩那婆輩！我彼居處所有泉池，並諸排程，汝意自知，作何處分；我今欲在大沙門邊修學梵行。』爾時，彼等二百螺髻梵志弟子，白師伽耶螺髻迦葉作如是言：『和上今若欲往于彼大沙門邊行梵行者，我等亦當隨逐和上，一時同詣大沙門邊共修梵行。』是時，伽耶螺髻迦葉及其弟子，往詣佛所，到佛所已，卻住一面，而白佛言：『大德沙門！我今及諸弟子，欲入沙門法中，是事一切當如是持。』爾時，世尊即告彼等螺髻梵志，作如是言：『汝等若能然是事者，當取汝等鹿皮之衣，及祭祀火器皿排程，悉棄擲著尼連河中。』彼等報言：『如沙門教，我不敢違。』是時，彼等螺髻梵志，即持鹿皮及諸排程祭祀火物，悉擲河中，擲河中已，其諸皮衣軍持瓶罐，出種種聲，呹呹唱呴，隨流而下。

「爾時，彼諸螺髻梵志見如是等希有之事，復增歡喜，而白佛言：『善哉！世尊！與我出家及具足戒。』佛即告言：『汝等比丘！來入於我，自說法中，修行梵行，盡于諸苦。』是時，彼等諸長老輩，應聲出家，即成具戒。

「爾時，世尊在彼優婁頻螺迦葉聚落之內，隨多少時，意樂住已，漸漸行向伽耶城邊。如來在彼象頭山頂，將是一千比丘徒眾停住，即以三種神通，教化彼等，所謂身通、口通、意通，而調習之。

「爾時，世尊欲顯身通，所謂一身作于多身，多身還復作於一身，上沒下現，下沒上現，東沒西現，西沒東現，南沒北現，北沒南現，山崖石壁，能過無礙

現代漢語譯本：當時，伽耶螺髻迦葉帶著他的二百名弟子，左右簇擁著，前往長老優婁頻螺和那提迦葉那裡。到了之後，他看到兩位迦葉都剃除了頭髮，穿上了袈裟。看到這些，他內心不太高興，便對他的兩位哥哥優婁和那提迦葉說偈語： 『哥哥們以前空祭火神，也徒勞地修行苦行，今天既然一起捨棄了這些，就像蛇蛻去了舊皮一樣。』 當時，優婁頻螺迦葉和長老那提迦葉，也用偈語回覆弟弟伽耶螺髻梵志，說： 『我們以前空祭火神，我們也徒勞地修行苦行，我們現在能夠捨棄這些法，確實就像蛇蛻去了舊皮一樣。』 當時，伽耶螺髻迦葉又問優婁頻螺迦葉和那提迦葉說：『哥哥們現在這裡，真的能勝過以前嗎？』當時，兩位長老迦葉說：『這裡確實勝過以前！寧願為此修行，這種修行最妙。』 當時，伽耶螺髻迦葉告訴他的二百名螺髻梵志弟子說：『你們這些梵志摩那婆們！我住的地方所有的泉池，以及各種用具，你們自己看著辦，如何處置；我現在想在大沙門那裡修學梵行。』當時，那二百名螺髻梵志弟子對他們的老師伽耶螺髻迦葉說：『和尚如果想去那位大沙門那裡修行梵行，我們也應當跟隨和尚，一起去大沙門那裡共同修行梵行。』當時，伽耶螺髻迦葉和他的弟子們，前往佛陀所在的地方。到了佛陀那裡后，他們退到一邊，對佛陀說：『大德沙門！我們現在和弟子們，想加入沙門法中，一切都應當這樣遵守。』當時，世尊就告訴那些螺髻梵志說：『你們如果能做到這件事，就應當把你們的鹿皮衣服，以及祭祀用的火器皿和用具，全部丟棄到尼連河中。』他們回答說：『遵從沙門的教導，我們不敢違背。』當時，那些螺髻梵志，就把鹿皮衣服和各種祭祀用的火器物，全部丟到河裡。丟到河裡后，那些皮衣、軍持、瓶罐，發出各種聲音，『呹呹』、『唱呴』，順著河流而下。 當時，那些螺髻梵志看到這些稀有的事情，更加歡喜，對佛陀說：『善哉！世尊！請允許我們出家並受具足戒。』佛陀就說：『你們比丘！來加入我的教法，修行梵行，以盡諸苦。』當時，那些長老們，應聲出家，立即受了具足戒。 當時，世尊在優婁頻螺迦葉的聚落里，隨意住了些時日，就漸漸地向伽耶城走去。如來在象頭山頂，帶著一千名比丘弟子停住，就用三種神通教化他們，即身通、口通、意通，來調伏他們。 當時，世尊想顯示身通，即一個身體變成多個身體，多個身體又變回一個身體，上面消失下面出現，下面消失上面出現，東邊消失西邊出現，西邊消失東邊出現，南邊消失北邊出現，北邊消失南邊出現，在山崖石壁中，能夠無障礙地穿過。

English version: At that time, Gaya Kasyapa, surrounded by his two hundred disciples, went to the elder Uruvilva Kasyapa and Nadi Kasyapa. Upon arriving, he saw that both Kasyapas had shaved their heads and were wearing robes. Seeing this, he was not very happy and spoke a verse to his two elder brothers, Uruvilva and Nadi Kasyapa: 'Brothers, you used to vainly worship the fire god, and also fruitlessly practiced asceticism. Now that you have abandoned these, it is like a snake shedding its old skin.' Then, Uruvilva Kasyapa and the elder Nadi Kasyapa replied to their younger brother, Gaya Kasyapa, with a verse, saying: 'We used to vainly worship the fire god, and we also fruitlessly practiced asceticism. Now that we have abandoned these practices, it is indeed like a snake shedding its old skin.' Then, Gaya Kasyapa asked Uruvilva Kasyapa and Nadi Kasyapa, 'Brothers, is this place truly superior?' At that time, the two elder Kasyapas said, 'This place is indeed superior! We would rather practice here; this practice is the most excellent.' Then, Gaya Kasyapa told his two hundred ascetic disciples, 'You Brahmanas! The springs and all the utensils at my dwelling, you may decide how to dispose of them yourselves; I now wish to study the Brahma-faring with the great Shramana.' At that time, the two hundred ascetic disciples said to their teacher, Gaya Kasyapa, 'If you, Venerable Sir, wish to go to that great Shramana to practice the Brahma-faring, we will also follow you and go together to the great Shramana to practice the Brahma-faring.' Then, Gaya Kasyapa and his disciples went to where the Buddha was. Upon arriving, they stood to one side and said to the Buddha, 'Great Shramana! We and our disciples now wish to enter the Shramana Dharma, and we will abide by all its rules.' At that time, the World Honored One told those ascetics, 'If you can do this, you should throw your deerskin clothes, and the fire utensils and implements used for sacrifices, all into the Nairanjana River.' They replied, 'As the Shramana teaches, we dare not disobey.' Then, those ascetics threw their deerskin clothes and all the fire utensils used for sacrifices into the river. After throwing them into the river, the leather clothes, water pots, and jars made various sounds, 'tittitt' and 'changhu,' as they floated downstream. At that time, those ascetics, seeing such rare events, were even more delighted and said to the Buddha, 'Excellent! World Honored One! Please allow us to leave home and receive the full precepts.' The Buddha then said, 'You Bhikkhus! Come and join my Dharma, practice the Brahma-faring, and end all suffering.' At that time, those elders, in response, left home and immediately received the full precepts. At that time, the World Honored One stayed in the village of Uruvilva Kasyapa for some time, and then gradually proceeded towards the city of Gaya. The Tathagata, on the summit of Elephant Head Mountain, stayed with a thousand Bhikkhu disciples, and taught them using three kinds of supernormal powers, namely, the power of the body, the power of speech, and the power of mind, to tame them. At that time, the World Honored One wished to display the supernormal power of the body, that is, one body transforming into many bodies, and many bodies transforming back into one body; disappearing above and appearing below, disappearing below and appearing above, disappearing in the east and appearing in the west, disappearing in the west and appearing in the east, disappearing in the south and appearing in the north, disappearing in the north and appearing in the south, and being able to pass through cliffs and stone walls without any obstruction.

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。入地如水，履水如地，從地跏趺，升陟虛空，猶如飛鳥。身出煙炎，如大火聚，滅火現水，消水放火。此之日月如是威德，而能以手摩捫捉持，乃至梵天自在行動。此是如來現身神通。

「現口通者，『汝等比丘！今應當知如是分別，應當如是莫生分別，應當如是觀察思惟，應當如是莫思惟觀。汝等比丘！應如是證，莫如是證。汝等比丘！應如是行，莫如是行。』此是如來現口神通。

「現意通者，『汝等比丘！今應當知！此一切法，皆悉熾燃，言熾燃者，眼亦熾燃，色亦熾燃，眼識熾燃，眼觸熾燃，眼觸所因生者有受，若樂、若苦、非樂非苦，彼亦熾燃。以何熾燃？以慾火故煩惱熾燃，以瞋恚火煩惱熾燃，以愚癡火煩惱熾燃。我如是說眼過，如是其耳熾燃，聲響熾燃，略說乃至鼻香熾燃，舌味熾燃，身觸熾燃，意法熾燃，因於意觸所生受者，若苦、若樂、非苦非樂，彼亦熾燃。以何熾燃？以慾火故煩惱熾燃，以瞋恚火煩惱熾燃，以愚癡火煩惱熾燃，我如是說耳鼻舌身根塵過患。

「『複次若有多聞之人，能作如是深觀察者，彼能厭眼，厭離眼識，厭離眼觸，若因眼觸所生受者，若苦、若樂、非苦非樂，是中亦能如是厭離，是厭離眼。

「『又復如是，厭離於耳，厭離於聲，乃至略說，厭離鼻香，厭離舌味，厭離身觸，厭離意法。若因意觸所生受者，若樂、若苦、非樂非苦，彼亦厭離。既厭離訖，即不染著，既不染著，即得解脫。既得解脫，即有如是內凈智現自知，我今生死已斷，梵行已立，所作已辦，不受後有。』此是如來意作神通。

「爾時，世尊作如是說三種神通教示之時，彼諸一千比丘徒眾，無為漏盡，于諸法中心得解脫。而有偈說：

「『已斷生死諸欲流，　　已得梵行自利益， 所作悉已皆成辦，　　更不受於後有生。』

「爾時，彼諸一千比丘，聞佛世尊如是說已，于諸漏中，無復有為，即得內心善好解脫，舍梵志法，名聲聞僧。

佛本行集經優波斯那品第四十五上

「爾時，彼三迦葉兄弟，有一𡖦甥螺髻梵志，其梵志名優波斯那(隋言最上征將)，住在一山，其所住山，名阿修羅，恒共二百五十螺髻梵志弟子修學仙道

現代漢語譯本：

『入地如水，在水上行走如在陸地，從地上盤腿而坐，升到空中，就像飛鳥一樣。身體冒出煙火，像一大堆火焰，滅火時出現水，消水時放出火。日月有如此的威德，卻能用手觸控抓握，甚至在梵天也能自由行動。這是如來展現的神通。

『展現口頭神通是，『你們這些比丘！現在應當知道如何分辨，應當知道如何不生分別，應當知道如何觀察思考，應當知道如何不思考觀察。你們這些比丘！應當這樣證悟，不要那樣證悟。你們這些比丘！應當這樣修行，不要那樣修行。』這是如來展現的口頭神通。

『展現意念神通是，『你們這些比丘！現在應當知道！這一切法，都處於熾熱燃燒的狀態，所謂熾熱燃燒，眼睛也是熾熱燃燒的，顏色也是熾熱燃燒的，眼識也是熾熱燃燒的，眼觸也是熾熱燃燒的，因眼觸而產生的感受，無論是快樂、痛苦、還是非樂非苦，也都是熾熱燃燒的。因何而熾熱燃燒？因貪慾的煩惱而熾熱燃燒，因嗔恨的煩惱之火而熾熱燃燒，因愚癡的煩惱之火而熾熱燃燒。我這樣說眼睛的過患，耳朵也是熾熱燃燒的，聲音也是熾熱燃燒的，簡略地說，乃至鼻子香氣也是熾熱燃燒的，舌頭味道也是熾熱燃燒的，身體觸感也是熾熱燃燒的，意念法也是熾熱燃燒的，因意觸而產生的感受，無論是痛苦、快樂、還是非苦非樂，也都是熾熱燃燒的。因何而熾熱燃燒？因貪慾的煩惱而熾熱燃燒，因嗔恨的煩惱之火而熾熱燃燒，因愚癡的煩惱之火而熾熱燃燒。我這樣說耳朵、鼻子、舌頭、身體的根塵過患。

『再次，如果有多聞之人，能夠進行如此深入的觀察，他就能厭惡眼睛，厭離眼識，厭離眼觸，如果因眼觸而產生的感受，無論是痛苦、快樂、還是非苦非樂，也能從中如此厭離，這就是厭離眼睛。

『又如此，厭離耳朵，厭離聲音，乃至簡略地說，厭離鼻子香氣，厭離舌頭味道，厭離身體觸感，厭離意念法。如果因意觸而產生的感受，無論是快樂、痛苦、還是非樂非苦，也都會厭離。既然厭離了，就不會執著，既然不執著，就能得到解脫。既然得到解脫，就會有如此的內在清凈智慧顯現，自己知道，我今生死已斷，梵行已立，所作已辦，不再受後有。』這是如來展現的意念神通。

『那時，世尊在說這三種神通教示的時候，那一千位比丘弟子，都達到了無為漏盡的境界，在諸法中心得解脫。並有偈頌說：

『已斷生死諸欲流，已得梵行自利益，所作悉已皆成辦，更不受於後有生。』

『那時，那一千位比丘，聽聞佛世尊如此說法后，在諸漏中，不再有任何作為，立即得到內心美好的解脫，捨棄了梵志的修行方式，被稱為聲聞僧。

佛本行集經優波斯那品第四十五上

『那時，那三迦葉兄弟，有一個外甥是螺髻梵志，他的梵志名字叫優波斯那（隋朝時譯為最上征將），住在一座山上，他所住的山，名叫阿修羅，經常和二百五十位螺髻梵志弟子一起修習仙道』

English version:

'Entering the earth as if it were water, walking on water as if it were land, sitting cross-legged on the ground, ascending into the sky like a bird. The body emits smoke and flames, like a great fire, extinguishing the fire reveals water, and extinguishing the water releases fire. The sun and moon possess such power, yet they can be touched and grasped by hand, and even move freely in the Brahma realm. This is the supernatural power manifested by the Tathagata.

'Manifesting verbal supernatural power is, 'You monks! Now you should know how to distinguish, you should know how not to give rise to distinctions, you should know how to observe and contemplate, you should know how not to contemplate. You monks! You should attain enlightenment in this way, not in that way. You monks! You should practice in this way, not in that way.' This is the verbal supernatural power manifested by the Tathagata.

'Manifesting mental supernatural power is, 'You monks! Now you should know! All these dharmas are in a state of burning, what is called burning, the eye is also burning, form is also burning, eye consciousness is also burning, eye contact is also burning, and the feeling arising from eye contact, whether it is pleasure, pain, or neither pleasure nor pain, is also burning. What is it burning with? It is burning with the fire of desire, the fire of anger, and the fire of ignorance. I speak of the faults of the eye in this way, the ear is also burning, sound is also burning, briefly speaking, even the fragrance of the nose is burning, the taste of the tongue is burning, the touch of the body is burning, and the mind's dharmas are burning. The feeling arising from mental contact, whether it is pain, pleasure, or neither pain nor pleasure, is also burning. What is it burning with? It is burning with the fire of desire, the fire of anger, and the fire of ignorance. I speak of the faults of the roots and objects of the ear, nose, tongue, and body in this way.

'Furthermore, if there is a learned person who can make such deep observations, he can become disgusted with the eye, disgusted with eye consciousness, disgusted with eye contact, and if the feeling arising from eye contact, whether it is pain, pleasure, or neither pain nor pleasure, he can also become disgusted with it, this is being disgusted with the eye.

'And so, he is disgusted with the ear, disgusted with sound, and briefly speaking, disgusted with the fragrance of the nose, disgusted with the taste of the tongue, disgusted with the touch of the body, and disgusted with the mind's dharmas. If the feeling arising from mental contact, whether it is pleasure, pain, or neither pleasure nor pain, he will also be disgusted with it. Once disgusted, he will not be attached, and once not attached, he will attain liberation. Once liberated, such inner pure wisdom will manifest, and he will know for himself, 'My cycle of birth and death is broken, the holy life is established, what needs to be done is done, and I will not receive future existence.' This is the mental supernatural power manifested by the Tathagata.

'At that time, when the World Honored One was teaching these three kinds of supernatural powers, those one thousand monks all reached the state of no-action and the exhaustion of outflows, and their minds were liberated in all dharmas. And there was a verse that said:

'The streams of desire of birth and death are cut off, the benefit of the holy life is attained, all that needs to be done is accomplished, and there will be no future existence.'

'At that time, those one thousand monks, after hearing the World Honored One speak in this way, had no more actions in the outflows, and immediately attained the beautiful liberation of their minds, abandoning the practices of the Brahmins, and were called the Sangha of the Hearers.

From the Buddha's Acts Collection Sutra, Chapter 45, Upasina

'At that time, the three Kasyapa brothers had a nephew who was a Brahmin with a topknot, his Brahmin name was Upasina (translated as 'Supreme General' in the Sui Dynasty), who lived on a mountain, the mountain he lived on was called Asura, and he often practiced the way of the immortals with two hundred and fifty Brahmin disciples with topknots.'

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。彼聞其舅迦葉三人及諸弟子往詣于彼大沙門邊，悉皆出家，剃除鬚髮，聞已心驚，大不歡喜，而口發言：『希有舅等！于若干年祭祀火神，今日忽已入沙門中為作弟子。我今當往彼處訶責，何故作是不善事也？』彼口中咽唧唧之聲，而往詣彼三阿舅邊，到已見其三阿舅，剃除鬚髮，著袈裟衣。見已向舅，而說偈言：

「『舅等虛祀火百年，　　亦復空修彼苦行， 今日同舍於此法，　　猶如蛇脫于故皮。』

「爾時彼舅迦葉三人，同共以偈報其𡖦甥優波斯那，作如是言：

「『我等昔空祀火神，　　亦復徒修于苦行， 我等今日舍此法，　　實如蛇脫彼故皮。』

「爾時，兵將螺髻梵志聞說偈已，復反問彼三阿舅言：『此能勝也？』是時，彼三阿舅報言：『此實勝也！寧為此行，此行最妙。』爾時，兵將螺髻梵志，告其二百五十螺髻梵志弟子，作如是言：『汝等梵志摩那婆輩！我彼居處所有泉池並諸排程，汝意自知，作何處分；我今欲在大沙門邊修行梵行。』

「爾時，彼等二百五十螺髻梵志，即便共白優波斯那螺髻梵志，作如是言：『和上今若欲往于彼大沙門邊行梵行者，我等亦當隨逐和上同詣彼邊，共修凈行。』爾時，兵將螺髻梵志及諸弟子，往詣佛所，到佛所已，而白佛言：『大德沙門！我今愿將諸弟子，入沙門法中，乃至是事，當如是持。』

「爾時，世尊告彼螺髻諸梵志言：『汝若然者，當自取汝鹿皮之衣，及祭火器，擲棄一邊。』而其彼等諸梵志言：『如沙門教，我等不違。』即至居處將祭火具，擲著一邊。

「爾時，梵志擲棄祭火器皿已后，還至佛所，到佛所已，頂禮佛足，而白佛言：『善哉！世尊！與我出家及具足戒。』佛告彼等作如是言：『汝等比丘！來入於我自說法中，修于梵行，盡諸苦故。』而其彼等二百五十諸長老輩，應聲出家，即成具戒。

「爾時，世尊即為彼等諸長老輩，增更說法，如前還以三種神通示教利喜。是時，彼等於無為法，悉盡諸漏，心得解脫。爾時，世尊最初集聚諸比丘眾，所謂此等一千二百五十人俱，並悉從於梵志出家，皆阿羅漢，悉得自利，隨侍世尊，證會說法

現代漢語譯本：他聽說他的舅舅迦葉三人以及他們的弟子都去拜訪那位大沙門，全部出家，剃除了鬚髮，聽後心中震驚，非常不高興，口中說道：『真是稀奇！舅舅們多年來祭祀火神，今天竟然進入沙門中做了弟子。我今天應當去那裡責備他們，為何做出這種不好的事情？』他口中發出『唧唧』的聲音，前往三位舅舅那裡，到了之後看到他的三位舅舅剃除了鬚髮，穿著袈裟。看到后，他向舅舅們說了偈語： 『舅舅們虛妄地祭祀火神百年，也白白地修行那些苦行，今天一同捨棄了這些法，就像蛇脫去了舊皮一樣。』 當時，他的舅舅迦葉三人，一同用偈語回覆他們的外甥優波斯那，這樣說道： 『我們過去空虛地祭祀火神，也徒勞地修行那些苦行，我們今天捨棄了這些法，確實就像蛇脫去了舊皮一樣。』 當時，兵將螺髻梵志聽到偈語后，又反問他的三位舅舅說：『這能勝過嗎？』當時，他的三位舅舅回答說：『這確實能勝過！寧願為此修行，這種修行最妙。』當時，兵將螺髻梵志告訴他的二百五十位螺髻梵志弟子，這樣說道：『你們這些梵志摩那婆們！我住的地方所有的泉池和各種安排，你們自己知道，如何處置；我現在想在大沙門那裡修行梵行。』 當時，那二百五十位螺髻梵志，就一起告訴優波斯那螺髻梵志，這樣說道：『和尚現在如果想去那位大沙門那裡修行梵行，我們也應當跟隨和尚一起去那裡，共同修行清凈的行為。』當時，兵將螺髻梵志和他的弟子們，前往佛陀那裡，到了佛陀那裡后，對佛陀說：『大德沙門！我現在願意帶領我的弟子們，進入沙門法中，乃至此事，應當這樣堅持。』 當時，世尊告訴那些螺髻梵志們說：『如果你們這樣想，應當自己拿走你們的鹿皮衣服，以及祭祀火的器具，扔到一邊。』那些梵志們說：『如沙門所教，我們不敢違背。』就到住處拿來祭祀火的器具，扔到一邊。 當時，梵志們扔掉祭祀火的器具后，回到佛陀那裡，到了佛陀那裡后，頂禮佛足，對佛陀說：『善哉！世尊！請允許我們出家並受具足戒。』佛陀告訴他們說：『你們這些比丘！來加入我親自宣說的法中，修行梵行，以盡除一切痛苦。』那二百五十位長老們，應聲出家，立即成就具足戒。 當時，世尊就為那些長老們，進一步說法，像之前一樣用三種神通示教利喜。當時，他們對於無為法，都斷盡了煩惱，心得到解脫。當時，世尊最初聚集了比丘僧團，就是這一千二百五十人，全部是從梵志出家，都是阿羅漢，都獲得了自身的利益，隨侍世尊，證悟了佛法。

English version: He heard that his uncles, Kasyapa and his two brothers, along with their disciples, had gone to visit the great Shramana, and that they had all renounced their homes, shaving their heads and beards. Upon hearing this, he was shocked and greatly displeased, and he said: 'How strange! My uncles have been worshipping the fire god for many years, and today they have suddenly entered the Shramana's order as disciples. I should go there and rebuke them for doing such an improper thing.' He made a 'tsk tsk' sound and went to his three uncles. When he arrived, he saw that his three uncles had shaved their heads and beards and were wearing robes. Upon seeing this, he spoke a verse to his uncles: 'Uncles, you have vainly worshipped the fire for a hundred years, and you have also pointlessly practiced those austerities. Today, you have abandoned these practices, just like a snake shedding its old skin.' At that time, his uncles, Kasyapa and his two brothers, together replied to their nephew, Upasina, with a verse, saying: 'We have vainly worshipped the fire god in the past, and we have also fruitlessly practiced those austerities. Today, we have abandoned these practices, indeed like a snake shedding its old skin.' At that time, the general, the Jatila Brahmin, upon hearing the verse, asked his three uncles: 'Is this superior?' At that time, his three uncles replied: 'This is indeed superior! It is better to practice this, this practice is the most excellent.' At that time, the general, the Jatila Brahmin, told his two hundred and fifty Jatila Brahmin disciples, saying: 'You Brahmin Manavas! You know the springs and all the arrangements at my dwelling place, do as you see fit; I now wish to practice the holy life with the great Shramana.' At that time, those two hundred and fifty Jatila Brahmins immediately said to Upasina, the Jatila Brahmin: 'If our teacher now wishes to go to the great Shramana to practice the holy life, we should also follow our teacher and go there together, to practice the pure conduct.' At that time, the general, the Jatila Brahmin, and his disciples went to the Buddha. Upon arriving at the Buddha, they said to the Buddha: 'Great Shramana! I now wish to lead my disciples into the Shramana's Dharma, and we shall uphold this matter accordingly.' At that time, the World Honored One told those Jatila Brahmins: 'If that is your wish, you should take your deerskin garments and the fire-worshipping implements and throw them aside.' And those Brahmins said: 'As the Shramana teaches, we will not disobey.' They went to their dwelling places, took the fire-worshipping implements, and threw them aside. At that time, after the Brahmins had thrown away the fire-worshipping implements, they returned to the Buddha. Upon arriving at the Buddha, they bowed at the Buddha's feet and said to the Buddha: 'Excellent! World Honored One! Please allow us to renounce our homes and receive the full precepts.' The Buddha told them: 'Come, you Bhikkhus! Enter into the Dharma that I myself have proclaimed, practice the holy life, and end all suffering.' And those two hundred and fifty elders, in response, renounced their homes and immediately achieved the full precepts. At that time, the World Honored One further expounded the Dharma for those elders, and as before, he showed them the teaching and delighted them with the three kinds of spiritual powers. At that time, they all exhausted their defilements regarding the unconditioned Dharma, and their minds were liberated. At that time, the World Honored One first gathered the assembly of Bhikkhus, namely these one thousand two hundred and fifty people, all of whom had renounced their homes from the Brahmin tradition, all of whom were Arhats, all of whom had attained their own benefit, and who attended the World Honored One, witnessing and understanding the Dharma.

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。」

複次其後諸比丘等即白佛言：「善哉！世尊！彼等螺髻梵志師徒，往昔之時，種何善根？今日並得出家受具，皆證羅漢？昔作何業，今得是報？又彼長老優婁頻螺迦葉一人，共其五百螺髻梵志，而得為首，最妙最勝，最上最尊；那提迦葉三百弟子，為首為最，為勝為妙；伽耶迦葉二百弟子，為首為勝，為妙為尊。又復長老優婁頻螺迦葉往昔造於何業，今日世尊種種教示，如是難化自餘一切諸梵志等，易受于化。」作是語已，默然而住。

爾時，佛告諸比丘言：「汝諸比丘！至心諦聽！我念往昔，還在於此閻浮提內，具足而有一千商人，彼商人中，有三兄弟，各為商主。其一還名優婁頻螺迦葉，主領五百商人，第二還名那提迦葉，亦復主領三百商人，第三還名伽耶迦葉，亦然還領二百商人。

「爾時，彼等三大商主及諸商人，相共欲往海內治生，堪入海貨，莊嚴已訖。其物價數，足直三百千萬金錢，一百千萬擬自食糧，一百千萬擬余商人，以為本領，一百千萬擬雜用度，料理船舶。彼等如是莊嚴竟已，漸漸而行，至彼海岸。至海岸已，供養祭祀大海之神，辦具船舫，其外倍價更雇五人，所謂善解調治船者、觀四方者、溯水入者、善浮水者、張施帆者。既如是得彼五人已，其三商主，大聲唱言：『誰能入海？(三稱)』如是三聲大唱告已，即坐舶上，相共入海，為求財故。彼等既至大海之中，忽遇黑風，彼風吹船，擲海潬上，僉然而住。

佛本行集經卷第四十三

隋天竺三藏阇那崛多譯優波斯那品下

「爾時，商主及眾賈人至海洲已，值于種種諸雜珍寶，彼等收拾，滿其船舶，還至岸邊，收𣫍寶貨，欲向本國。中間路上，遇見一塔，其塔乃是迦葉世尊、多陀阿伽度、阿羅呵、三藐三佛陀舍利之塔，其塔破壞，基陛頹落，處處墮墜。如是見已，而彼最長商主告于餘二商主及眾商言：『汝諸人輩！若知我等不惜身命，為求財故，入彼大海，而今彼處得利回還，至於此間，我等今者亦可共作來世利益善業因緣。如舊智人所說偈言：

「『「福德之力成多利，　　人得利故放逸生， 放逸則無持戒心，　　以是因緣墮地獄

現代漢語譯本： 再說，後來的那些比丘們就對佛說：『太好了，世尊！那些螺髻梵志師徒，過去世種了什麼善根？今天都能夠出家受具足戒，並且都證得了阿羅漢果？過去做了什麼業，今生得到這樣的果報？還有那位長老優婁頻螺迦葉一人，和他的五百螺髻梵志弟子，成為首領，最為殊勝，最為尊貴；那提迦葉的三百弟子，也以他為首，最為殊勝；伽耶迦葉的二百弟子，也以他為首，最為殊勝。還有，長老優婁頻螺迦葉過去造了什麼業，今天世尊種種教誨，像他這樣難以教化的人，其餘一切梵志卻很容易接受教化。』說完這些話，他們就默默地住了。 這時，佛告訴眾比丘說：『你們這些比丘！要專心諦聽！我回憶過去，還在這個閻浮提內的時候，有一千個商人，這些商人中有三兄弟，各自為商隊的首領。其中一個還叫優婁頻螺迦葉，帶領五百個商人；第二個還叫那提迦葉，也帶領三百個商人；第三個還叫伽耶迦葉，也帶領二百個商人。 『當時，這三位大商隊首領和眾商人，一起想要到海里去做生意，可以入海的貨物，都準備好了。這些貨物的價值，總共值三千萬金錢，其中一千萬用來作為自己的糧食，一千萬用來作為其他商人的本錢，一千萬用來作為雜用，料理船隻。他們這樣準備完畢后，就漸漸地出發，到達了海邊。到達海邊后，他們供養祭祀大海之神，準備好船隻，另外又用雙倍的價錢雇了五個人，這些人分別是善於調理船隻的人、觀察四方的人、逆流而上的人、善於游泳的人、張帆的人。這樣得到這五個人後，三位商隊首領大聲喊道：『誰能入海？』（喊了三遍）這樣大喊三聲后，他們就坐上船，一起入海，爲了求取財富。他們到了大海之中，忽然遇到黑風，這風把船吹到海灘上，停了下來。 《佛本行集經》卷第四十三 隋朝天竺三藏阇那崛多譯《優波斯那品下》 『當時，商隊首領和眾商人到了海島上，遇到了各種各樣的珍寶，他們收集起來，裝滿了船隻，回到岸邊，收拾好寶物，想要回到自己的國家。在路途中，他們遇到了一座塔，這座塔是迦葉世尊、多陀阿伽度、阿羅呵、三藐三佛陀的舍利塔，這座塔已經破損，地基坍塌，到處都是殘破的。看到這種情況后，最年長的商隊首領對另外兩位商隊首領和眾商人說：『你們這些人！如果知道我們不惜生命，爲了求取財富，進入大海，而今在那裡得到利益返回，到了這裡，我們現在也可以一起做來世利益的善業因緣。就像以前的智者所說的偈子： 『「福德的力量成就許多利益，人們得到利益后就放縱，放縱就沒有持戒的心，因為這個因緣就會墮入地獄。」』

English version: Furthermore, the monks then said to the Buddha: 'Excellent, World Honored One! What good roots did those ascetics with matted hair and their disciples plant in the past? Today, they are all able to leave home, receive full ordination, and all attain the Arhatship? What deeds did they perform in the past that they receive such a reward today? Also, that elder Uruvilva Kashyapa alone, along with his five hundred ascetics with matted hair, became the leader, the most wonderful, the most superior, and the most honored; Nadi Kashyapa's three hundred disciples, with him as their leader, were the most superior and wonderful; Gaya Kashyapa's two hundred disciples, with him as their leader, were the most superior, wonderful, and honored. Furthermore, what deeds did the elder Uruvilva Kashyapa perform in the past that today, despite the World Honored One's various teachings, he, who is so difficult to convert, is easily converted, while all the other ascetics are easily converted?' Having said this, they remained silent. At that time, the Buddha said to the monks: 'You monks! Listen attentively! I recall in the past, while still in this Jambudvipa, there were a thousand merchants, and among these merchants, there were three brothers, each leading a group of merchants. One was named Uruvilva Kashyapa, leading five hundred merchants; the second was named Nadi Kashyapa, also leading three hundred merchants; and the third was named Gaya Kashyapa, also leading two hundred merchants. 'At that time, these three great merchant leaders and the merchants together wanted to go to the sea to do business. The goods suitable for sea trade were all prepared. The value of these goods was worth a total of thirty million gold coins, of which ten million were for their own food, ten million were for the capital of other merchants, and ten million were for miscellaneous expenses and ship maintenance. After they had prepared in this way, they gradually set out and reached the seashore. Having reached the seashore, they made offerings and sacrifices to the god of the sea, prepared their ships, and hired five more people at double the price. These people were those who were skilled in managing ships, those who could observe the four directions, those who could go against the current, those who were good at swimming, and those who could set the sails. Having obtained these five people, the three merchant leaders shouted loudly: 'Who can go to sea?' (They shouted three times). After shouting three times, they boarded the ship and went to sea together, seeking wealth. When they reached the middle of the sea, they suddenly encountered a black wind, which blew the ship onto the beach, where it stopped. The Sutra of the Collection of the Buddha's Past Deeds, Volume 43 Translated by the Tripitaka Master Jnanagupta of India during the Sui Dynasty, Chapter on Upasna (Lower Part) 'At that time, the merchant leaders and the merchants arrived at a sea island, where they encountered various kinds of precious treasures. They collected them, filled their ships, and returned to the shore, gathering their treasures, intending to return to their own country. On the way, they encountered a stupa, which was the stupa of the relics of Kashyapa Buddha, Tathagata, Arhat, Samyaksambuddha. The stupa was damaged, the foundation had collapsed, and it was in ruins everywhere. Having seen this, the eldest merchant leader said to the other two merchant leaders and the merchants: 'You people! If you know that we did not spare our lives, entering the sea to seek wealth, and now we have returned with profit, having arrived here, we can now also together create the causes and conditions for good deeds that will benefit us in the future. Just as the wise men of the past said in a verse: 'The power of merit brings about many benefits, and when people obtain benefits, they become indulgent. Indulgence leads to a lack of mindfulness in keeping precepts, and because of this cause, they will fall into hell.'

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。」』

「爾時，商主說是偈已，復更告言：『汝等當知！以是因緣，我等今者應當運心，共𣫍錢財，隨意多少，料理於此迦葉如來舍利之塔。』是時，彼等諸商主輩及眾商人，同共咨白長商主言：『大善商主！汝若𣫍錢，當自作主，撿挍營造，我等隨心所出多少錢財與之。』

「時，長商主如是辭言：『我不堪為撿挍之主。所以者何？我事緣多，不能修理此之壞塔，我若料理營此塔者，則我家中妨廢生活。』彼等商人及二商主，慇勤多時，相共勸請，遣令撿校。是時彼等諸商人輩，速疾隨出多少錢財，而付與之。

「爾時，優婁頻螺迦葉，修營彼塔，即自別造第一覆盆，安置其上，其次即是那提迦葉第二覆盆，其次，復是伽耶迦葉第三覆盆。如是次第，通彼商人及商主等，詳共料理迦葉如來舍利之塔，破壞崩落，皆使端嚴，還如初造。料理訖已，發如是愿：『愿我等輩！未來世中，還共值遇如是世尊，既值遇已，于彼世尊所說法教，復愿我等速疾證知，愿于來世世世生生，莫墮三惡四趣之中。』」

佛告比丘：「汝等當知！彼三迦葉千商人者，今三長老並及一千比丘是也。又諸比丘！彼時優婁頻螺迦葉，昔日以諸商人多時慇勤勸請，始肯撿校。以彼業故，今於我前，多時方始受於我化。當於爾時，那提迦葉、伽耶迦葉二商主等，及諸商人，暫發一言：『隨心多少，速出錢財。』以是業報，今日速疾承受我化。彼時，優婁頻螺迦葉最長商主，先於迦葉如來世尊舍利塔上第一覆盆，以用供養，因彼業報，今日得於五百人中最為其首，最勝最妙，最為第一。那提迦葉第二覆盆，因彼業報，今為三百梵志作首，而得第一。伽耶迦葉第三覆盆，因彼業報，今作二百螺髻梵首，而得第一。

「爾時，彼等發如是愿：『愿我未來生生世世，莫墮惡道及以地獄。』因彼業報，不入惡道乃至地獄，恒生人天，受于快樂。又其彼等共見迦葉佛舍利塔破壞，料理還得如舊，心發是愿：『愿於我等未來世中，還得值遇如是世尊，既值遇已，彼世尊邊，有所說法，我等聞已速疾證知。』因彼業報，今值遇我，即得出家，受具足戒，得羅漢果

現代漢語譯本 當時，商主說完這首偈語后，又告訴大家說：『你們應當知道！因為這個因緣，我們現在應當發心，共同捐獻錢財，無論多少，用來修繕這座迦葉如來的舍利塔。』當時，那些商主們和眾商人，一同向年長的商主稟告說：『大善商主！您如果捐錢，應當自己做主，負責監工建造，我們隨心意拿出多少錢財都給您。』 當時，年長的商主這樣推辭說：『我不能擔任監工的職務。為什麼呢？因為我事務繁多，不能修繕這座破損的塔，我如果負責修繕這座塔，就會耽誤我家的生活。』那些商人和兩位商主，多次懇切地勸請，讓他負責監工。當時，那些商人們，迅速地拿出各自的錢財，交給他。 當時，優婁頻螺迦葉，修繕那座塔，自己另外建造了第一層覆盆，安置在塔上，其次是那提迦葉的第二層覆盆，再次是伽耶迦葉的第三層覆盆。就這樣依次，通過那些商人和商主們，詳細地共同修繕迦葉如來的舍利塔，將破損崩塌的地方，都修繕得端正莊嚴，恢復到最初建造時的樣子。修繕完畢后，他們發了這樣的愿：『愿我們這些人！在未來世中，還能共同遇到這樣的世尊，既然遇到了，對於世尊所說的法教，又愿我們迅速證悟，愿在來世生生世世，不墮入三惡道四趣之中。』 佛告訴比丘們：『你們應當知道！那三位迦葉和一千商人，就是現在的三位長老和一千比丘。還有，比丘們！當時的優婁頻螺迦葉，以前因為眾商人多次懇切勸請，才肯負責監工。因為這個業的緣故，現在在我面前，過了很久才接受我的教化。當時，那提迦葉、伽耶迦葉兩位商主和眾商人，只是暫時說了一句：『隨心意拿出多少錢財。』因為這個業報，今天迅速地接受我的教化。當時，優婁頻螺迦葉作為最年長的商主，先在迦葉如來世尊的舍利塔上供養了第一層覆盆，因為那個業報，今天在五百人中成為首領，最為殊勝美妙，最為第一。那提迦葉供養了第二層覆盆，因為那個業報，現在成為三百位婆羅門的首領，而得第一。伽耶迦葉供養了第三層覆盆，因為那個業報，現在成為二百位螺髻婆羅門的首領，而得第一。 當時，他們發了這樣的愿：『愿我未來生生世世，不墮入惡道以及地獄。』因為那個業報，不墮入惡道乃至地獄，恒常生在人天，享受快樂。而且他們共同看到迦葉佛的舍利塔破損，修繕后恢復原樣，心中發願：『愿我們在未來世中，還能遇到這樣的世尊，既然遇到了，在世尊那裡，有所說法，我們聽聞后迅速證悟。』因為這個業報，現在遇到我，立即出家，受具足戒，得阿羅漢果。

English version At that time, the merchant chief, having spoken this verse, further declared: 'You should know! Because of this cause, we should now resolve to contribute money, whatever amount, to repair this stupa of Kashyapa Tathagata.' At that time, those merchant chiefs and the merchants together reported to the elder merchant chief, saying: 'Great virtuous merchant chief! If you contribute money, you should take charge yourself, oversee the construction, and we will give you whatever amount of money we are willing to contribute.' At that time, the elder merchant chief declined, saying: 'I am not capable of being the overseer. Why? Because I have many affairs and cannot repair this damaged stupa. If I were to manage the repair of this stupa, it would interfere with my family's livelihood.' Those merchants and the two merchant chiefs earnestly urged him for a long time, persuading him to take charge. At that time, those merchants quickly contributed whatever amount of money they could and gave it to him. At that time, Uruvilva Kashyapa, repairing that stupa, separately built the first inverted bowl and placed it on top, followed by Nadi Kashyapa's second inverted bowl, and then Gaya Kashyapa's third inverted bowl. In this way, successively, through those merchants and merchant chiefs, they carefully repaired the stupa of Kashyapa Tathagata, making the damaged and collapsed parts upright and dignified, restoring it to its original state. Having completed the repairs, they made this vow: 'May we, in future lives, still encounter such a World Honored One, and having encountered him, may we quickly realize the Dharma taught by that World Honored One, and may we, in future lives, never fall into the three evil realms or the four destinies.' The Buddha told the monks: 'You should know! Those three Kashyapas and one thousand merchants are now the three elders and one thousand monks. Also, monks! Uruvilva Kashyapa at that time, because the merchants earnestly urged him many times, only then agreed to oversee the construction. Because of that karma, now before me, it took a long time for him to accept my teachings. At that time, Nadi Kashyapa, Gaya Kashyapa, and the merchants only temporarily said: 'Contribute whatever amount of money you are willing to.' Because of that karmic retribution, today they quickly accept my teachings. At that time, Uruvilva Kashyapa, as the eldest merchant chief, first offered the first inverted bowl on the stupa of Kashyapa Tathagata, and because of that karmic retribution, today he is the leader among five hundred people, the most excellent and wonderful, the foremost. Nadi Kashyapa offered the second inverted bowl, and because of that karmic retribution, he is now the leader of three hundred Brahmins, and is the foremost. Gaya Kashyapa offered the third inverted bowl, and because of that karmic retribution, he is now the leader of two hundred Brahmin ascetics with coiled hair, and is the foremost.' At that time, they made this vow: 'May we, in future lives, never fall into evil paths or hell.' Because of that karmic retribution, they do not fall into evil paths or hell, but are constantly born in human and heavenly realms, enjoying happiness. Moreover, they together saw the stupa of Kashyapa Buddha damaged, and after repairing it, it was restored to its original state, and they made this vow: 'May we, in future lives, still encounter such a World Honored One, and having encountered him, may we quickly realize the Dharma taught by that World Honored One.' Because of that karmic retribution, they now encounter me, immediately leave home, receive full ordination, and attain the fruit of Arhat.

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。」

時，諸比丘復白佛言：「希有世尊！云何世尊？見是優婁頻螺迦葉，墮于邪道，世尊方便，出五百種神通教化，然後始得阿羅漢果？」作是語已，默然而住。

爾時，佛告諸比丘言：「汝諸比丘！非但今日，我見優婁頻螺迦葉，墮于邪道，勇猛精進，出五百種神通化得。其過去世，亦墮邪道，我心勤劬化取亦得。」

時，諸比丘即白佛言：「善哉！世尊！此事云何？愿為解說。」

爾時，佛告諸比丘言：「汝諸比丘！至心諦聽！我念往昔，有一國土，名毗提何(隋言非正身)。彼國內有一剎利王，名鴦伽陀(隋言與身份)，灌頂為王，甚有大力，多饒兵眾，錢財穀米，倉庫盈溢。

「爾時國王心有邪見，曾於一時，十五日夜，月盛圓滿，光明照耀，其王初夜喚諸大臣，悉來集聚。其第一臣，名毗阇耶(隋言難勝)，第二大臣，名蘇摩那(隋言善意)，第三名為阿羅波多(隋言前言)，此三大臣，最為上首。

「爾時，彼王復更廣命召集無量諸大臣等，而告之言：『汝諸臣等！各各自說心意之中，作何方便，過此一夜，共相娛樂，而令不睡。』

「時，前言臣即白王言：『大王！當知，如臣意見，應須備辦四種兵眾，未降國土，當令降伏，既降伏已，治化而住。』

「時，善意臣復白王言：『大王！當知，如臣意見，今一切處，所有怨敵皆悉降伏，更無所畏，今宜恣情受於五欲，而自歡樂。』

「時，難勝臣復白王言：『大王！當知，五欲恒常是可得事，此有何奇有何希有？但大王！今若有沙門若婆羅門，精進持戒具足多聞廣智慧者，若得是人，彼可供養，彼可承事。何以故？開悟人故。』

「爾時，國王報彼臣言：『卿此一言，甚為大善，此言甚美，是故卿今審諦觀察看，何處邊最好沙門、好婆羅門，精進持戒，多聞智慧，我當至彼承事供養。』

「時，前言臣即白王言：『大王若須如是人者，臣今能知如是人處，在於鹿苑，有一精進多聞之人，名曰裸形姓迦葉氏，能說微妙多種言語，大王今者可事彼人。』

「爾時，彼王嚴駕駟馬賢善妙車，坐于其上，身著白衣，擐白瓔珞，左右皆悉著白衣裳，張白傘蓋，腳白革履，手執白拂，以白摩尼，而莊嚴之，以大王威，大王神力，及彼諸臣前後導從，往詣裸形迦葉師邊

當時，眾比丘又對佛說：『世尊，真是稀有！世尊您是如何見到優婁頻螺迦葉墮入邪道，又用五百種神通教化他，然後才使他證得阿羅漢果的呢？』說完這些話，他們就默默地住了口。 這時，佛告訴眾比丘說：『你們這些比丘！不只是今天，我見到優婁頻螺迦葉墮入邪道，我勇猛精進，用五百種神通教化他才得以度化。他在過去世也曾墮入邪道，我費盡心思教化他才得以度化。』 當時，眾比丘就對佛說：『善哉！世尊！這件事是怎樣的呢？希望您能為我們解說。』 這時，佛告訴眾比丘說：『你們這些比丘！要專心諦聽！我回憶過去，有一個國家，名叫毗提何（隋朝時譯為非正身）。那個國家裡有一位剎利王，名叫鴦伽陀（隋朝時譯為與身份），他被加冕為王，非常有力量，擁有眾多兵眾，錢財穀米，倉庫都堆滿了。 『當時，國王心中有邪見，曾經在一次十五月圓之夜，月光明亮照耀，國王在初夜召集所有大臣，讓他們都來聚集。他的第一大臣，名叫毗阇耶（隋朝時譯為難勝），第二大臣，名叫蘇摩那（隋朝時譯為善意），第三大臣，名叫阿羅波多（隋朝時譯為前言），這三位大臣最為重要。 『當時，那位國王又廣泛地召集了無數的大臣等，並告訴他們說：『你們各位大臣！各自說說你們心中的想法，用什麼方法，度過今晚，一起娛樂，而不睡覺。』 『當時，前言大臣就對國王說：『大王！您應該知道，依臣之見，應該準備四種兵眾，對於尚未降伏的國土，應當使其降伏，已經降伏的，就治理安住。』 『當時，善意大臣又對國王說：『大王！您應該知道，依臣之見，現在所有地方的怨敵都已經全部降伏，再也沒有什麼可畏懼的了，現在應該盡情享受五欲，讓自己快樂。』 『當時，難勝大臣又對國王說：『大王！您應該知道，五欲是恒常可以得到的事，這有什麼稀奇的，有什麼值得稱道的呢？但是大王！現在如果有沙門或婆羅門，精進持戒，具足多聞廣博智慧的人，如果能得到這樣的人，就應該供養他，應該侍奉他。為什麼呢？因為他們能開悟人。』 『當時，國王對那位大臣說：『你說的這句話，非常好，這句話很美，所以你現在仔細觀察看看，哪裡有最好的沙門、最好的婆羅門，精進持戒，多聞智慧，我將到那裡去侍奉供養。』 『當時，前言大臣就對國王說：『大王如果需要這樣的人，臣現在知道有這樣的人，在鹿苑，有一位精進多聞的人，名叫裸形，姓迦葉氏，能說微妙的多種語言，大王現在可以去侍奉他。』 『當時，那位國王準備好四匹馬駕著的精美車子，坐在上面，身上穿著白色的衣服，佩戴著白色的瓔珞，左右的人都穿著白色的衣服，張著白色的傘蓋，腳穿白色的皮鞋，手裡拿著白色的拂塵，用白色的摩尼寶珠來裝飾自己，以大王的威嚴，大王的神力，以及那些大臣們前後引導跟隨，前往裸形迦葉師那裡。

At that time, the monks again said to the Buddha, 'World Honored One, it is truly rare! How did the World Honored One see Uruvilva Kasyapa fall into the wrong path, and then use five hundred kinds of supernatural powers to teach him, and only then did he attain the fruit of Arhat?' Having said these words, they remained silent. At this time, the Buddha told the monks, 'You monks! It is not only today that I saw Uruvilva Kasyapa fall into the wrong path, and I vigorously and diligently used five hundred kinds of supernatural powers to teach him before he could be converted. In his past lives, he also fell into the wrong path, and I painstakingly taught him before he could be converted.' At that time, the monks said to the Buddha, 'Excellent! World Honored One! What is the matter? We hope you can explain it to us.' At this time, the Buddha told the monks, 'You monks! Listen attentively! I recall in the past, there was a country named Videha (translated as 'not the right body' in the Sui Dynasty). In that country, there was a Kshatriya king named Angada (translated as 'with body parts' in the Sui Dynasty), who was crowned king. He was very powerful, had many soldiers, and his storehouses were filled with money, grain, and rice. 'At that time, the king had wrong views in his heart. Once, on the night of the full moon of the fifteenth day, when the moonlight was bright, the king summoned all his ministers in the early evening and had them gather. His first minister was named Vijaya (translated as 'difficult to overcome' in the Sui Dynasty), the second minister was named Sumana (translated as 'good intention' in the Sui Dynasty), and the third minister was named Arapata (translated as 'previous words' in the Sui Dynasty). These three ministers were the most important. 'At that time, the king widely summoned countless ministers and told them, 'You ministers! Each of you speak your mind, what method should we use to pass this night, to enjoy ourselves together, and not sleep?' 'At that time, the minister of previous words said to the king, 'Great King! You should know that, in my opinion, we should prepare four kinds of troops. For the lands that have not yet been conquered, we should conquer them. Once they are conquered, we should govern and settle them.' 'At that time, the minister of good intention said to the king, 'Great King! You should know that, in my opinion, now all the enemies in all places have been completely conquered, and there is nothing to fear anymore. Now we should indulge in the five desires and make ourselves happy.' 'At that time, the minister of difficult to overcome said to the king, 'Great King! You should know that the five desires are always attainable, what is so strange or rare about them? But Great King! Now if there are Shramanas or Brahmins who are diligent in upholding precepts, possess extensive learning and broad wisdom, if we can obtain such people, we should make offerings to them and serve them. Why? Because they can enlighten people.' 'At that time, the king said to that minister, 'What you have said is very good, this statement is very beautiful, so now you should carefully observe and see where there are the best Shramanas, the best Brahmins, who are diligent in upholding precepts, have extensive learning and wisdom, and I will go there to serve and make offerings.' 'At that time, the minister of previous words said to the king, 'Great King, if you need such a person, I now know where such a person is. In the Deer Park, there is a diligent and learned person named Naked Form, whose surname is Kasyapa, who can speak various subtle languages. Great King, you can now go and serve him.' 'At that time, the king prepared a fine chariot drawn by four horses, sat on it, wore white clothes, adorned himself with white necklaces, and those on his left and right all wore white clothes, held white parasols, wore white leather shoes, held white whisks, and decorated himself with white mani jewels. With the king's majesty, the king's divine power, and the ministers leading and following, they went to the place of the naked form Kasyapa.'

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。到已恭敬，坐於一面，咨受未聞。

「爾時，鴦伽陀王慰問迦葉裸形導師，作如是言：『尊者四大安隱已不？一切時節和順已不？資身之物得具足不？衣食易得無所乏少，不擾亂耶？』

「爾時，裸形迦葉道人，即報于彼鴦伽陀王，作如是言：『大王！我今無所乏少，我身亦得安隱無患。又復大王！身體起動安和已不？善事利益增長已不？國內人民豐樂已不？王之政治端平直不？』

「爾時，鴦伽陀王共彼裸形迦葉道人，相慰問已，心有疑處，即咨問言：『尊者！世間有諸沙門及婆羅門，各說法行，是中所有至真實者，尊者！為我次第解說。』作是語已，是時裸形迦葉道人即報王言：『大王善聽！是中所有至真實者，此之真義，我今當說，是中有偈，而鈍根人，不能了知。

「『世間幽冥愚癡人，　　或實或虛或妄語， 以彼無有智慧故，　　觸語不能辯了知。 諸業一切雜種無，　　善惡果報亦不有， 夜叉等身亦非實，　　況復得有上諸天？ 又復無有父母親，　　此世彼世悉皆絕， 沙門及婆羅門等，　　而彼一切皆悉空。 世間師等亦復無，　　更有誰能被調伏， 愚癡人輩教他施，　　智人聞已心不隨。 若有善誑取他財，　　彼實愚癡自言智， 所應死者其自死，　　行施已后無果收。 此身一切常相連，　　欲言斷者無有是， 所有火風及地水，　　若苦不苦並樂時， 第七即是壽命根，　　此等無有能殺者。 諸身及命兩間內，　　器仗從中自執行， 世間愚癡人不知，　　謂言此被傷害死。 如是怖畏名不智，　　若受是名智慧人。 一經八萬四千生，　　流轉之時方得脫， 如是煩惱乃能凈，　　八萬四千生後周。 流轉無有錯亂期，　　猶如海潮波依限， 如是之法次第說，　　大王今者應當知。』

「爾時，前言大臣聞說偈已，即白裸形迦葉師言：『如是如是，迦葉道人！如尊者說。所以者何？尊者迦葉！我知宿命，憶念昔在俱睒彌城，曾作屠兒。彼時我殺無量無邊牛羊水牛豬羖羊馬，殺賣取錢，以用活命。我作如是惡業已后，從彼捨命，今來生此大將之家，足有資財。以是因緣，我知無有善惡業報。』

「爾時，鴦伽陀王第一大臣名難勝者，在王后立，彼大臣聞如是語已，悲泣下淚，嗚咽不言

於是，他們恭敬地來到他面前，坐在一旁，請教他未曾聽聞的道理。 當時，鴦伽陀王慰問迦葉裸形導師，說道：『尊者，您的四大（指地、水、火、風）安穩嗎？一切時節都和順嗎？生活所需的物資都充足嗎？衣食容易得到，沒有缺乏，沒有困擾嗎？』 當時，裸形迦葉道人回答鴦伽陀王說：『大王！我如今沒有什麼缺乏，我的身體也安穩無恙。還有，大王！您的身體起居安和嗎？善事利益增長嗎？國內人民生活富足快樂嗎？您的政治公正廉明嗎？』 當時，鴦伽陀王和裸形迦葉道人互相慰問之後，心中有些疑惑，就請教說：『尊者！世間有各種沙門和婆羅門，各自宣說他們的修行方法，其中哪一種才是最真實的呢？尊者，請您為我依次解說。』說完這些話后，裸形迦葉道人回答國王說：『大王，請仔細聽！其中最真實的道理，我今天就來說，這裡面有一些偈頌，但是根器遲鈍的人，不能理解。 『世間愚昧無知的人，或者說真話，或者說假話，或者說妄語，因為他們沒有智慧，接觸到言語也不能分辨理解。一切業都是雜亂無章的，沒有善惡果報，夜叉等身也不是真實的，更何況會有天上的諸神呢？也沒有父母親人，此世和彼世都是斷絕的，沙門和婆羅門等，他們的一切都是虛空的。世間的導師也是不存在的，還有誰能被調伏呢？愚癡的人教別人佈施，有智慧的人聽了也不會跟隨。如果有人用欺騙的手段獲取別人的錢財，他其實是愚癡的，卻自以為聰明，該死的人自然會死，佈施之後也不會有任何果報。這個身體的一切都是相互聯繫的，想要斷絕是不可能的，所有的火、風、地、水，無論是苦、不苦還是快樂的時候，第七個就是壽命的根本，這些都是沒有人能夠殺死的。身體和壽命之間，器械會自己執行，世間愚癡的人不知道，就說這是被傷害而死。像這樣恐懼是愚昧的表現，如果接受這種說法，才算是智慧的人。經歷八萬四千次生死，在流轉的時候才能解脫，像這樣的煩惱才能被凈化，八萬四千次生死之後才能結束。流轉沒有錯亂的時期，就像海潮的波浪有它的界限一樣，像這樣的道理我依次說來，大王您現在應當知道。』 當時，之前說話的大臣聽完偈頌后，就對裸形迦葉導師說：『是這樣的，迦葉道人！就像您說的那樣。為什麼呢？尊者迦葉！我知道我的宿命，記得以前在俱睒彌城，曾經做過屠夫。那時我殺了無數的牛羊、水牛、豬、羖羊、馬，殺掉賣錢，用來維持生活。我做了這樣的惡業之後，從那裡捨棄生命，現在投生到這個大將之家，擁有充足的財富。因為這個緣故，我知道沒有善惡業報。』 當時，鴦伽陀王的第一大臣名叫難勝，站在國王身後，這位大臣聽到這些話后，悲傷地哭泣，嗚咽著說不出話來。

Then, they respectfully approached him, sat to one side, and inquired about matters they had not heard before. At that time, King Angada greeted the naked ascetic Kashyapa, saying: 'Venerable one, are your four elements (earth, water, fire, and wind) at peace? Are all the seasons harmonious? Are your necessities of life sufficient? Is food and clothing easily obtained, without lack or disturbance?' At that time, the naked ascetic Kashyapa replied to King Angada, saying: 'Great King! I am now without any lack, and my body is also peaceful and without illness. Furthermore, Great King! Is your body at peace? Are good deeds and benefits increasing? Are the people of the country prosperous and happy? Is your governance fair and upright?' At that time, after King Angada and the naked ascetic Kashyapa had exchanged greetings, the king had some doubts in his heart, and he inquired, saying: 'Venerable one! There are various shramanas and brahmins in the world, each proclaiming their own practices. Among them, which one is the most truthful? Venerable one, please explain them to me in order.' After saying these words, the naked ascetic Kashyapa replied to the king, saying: 'Great King, please listen carefully! The most truthful principle among them, I will now explain. There are some verses here, but those with dull faculties cannot understand them. 'The ignorant and foolish people in the world, whether they speak the truth, falsehood, or lies, because they have no wisdom, they cannot discern or understand when they encounter words. All actions are chaotic and without order, there are no rewards for good or evil, the bodies of yakshas are not real, let alone the gods in heaven? There are also no parents or relatives, this life and the next are cut off, shramanas and brahmins, all of them are empty. The teachers of the world also do not exist, who else can be tamed? Foolish people teach others to give alms, wise people will not follow when they hear it. If someone uses deception to obtain other people's money, he is actually foolish, but thinks he is clever, those who are meant to die will die naturally, and there will be no reward after giving alms. Everything in this body is interconnected, it is impossible to sever it, all the fire, wind, earth, and water, whether it is suffering, not suffering, or happiness, the seventh is the root of life, and no one can kill these. Between the body and life, the instruments will operate on their own, the foolish people in the world do not know this, and say that it is being harmed that causes death. Such fear is a sign of ignorance, if one accepts this view, then one is considered wise. After experiencing eighty-four thousand births and deaths, one can be liberated during the cycle, such afflictions can be purified, and after eighty-four thousand births and deaths, it will end. The cycle has no disordered period, just like the waves of the sea have their limits, I will explain these principles in order, Great King, you should know this now.' At that time, the minister who had spoken earlier, after hearing the verses, said to the naked ascetic Kashyapa: 'It is so, Kashyapa! Just as you have said. Why is that? Venerable Kashyapa! I know my past lives, I remember that I used to be a butcher in the city of Kaushambi. At that time, I killed countless cattle, sheep, water buffaloes, pigs, goats, and horses, and sold them for money to make a living. After doing such evil deeds, I abandoned that life, and now I have been reborn into this general's family, with abundant wealth. Because of this, I know that there are no rewards for good or evil deeds.' At that time, King Angada's first minister, named Nansheng, was standing behind the king. After hearing these words, the minister wept with sorrow, sobbing and unable to speak.

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。時，鴦伽王告彼臣言：『汝今何故悲泣乃爾？』難勝報言：『大王！當知，迦葉道人所說之偈，及前言臣，如是義理，無有違失。

「『大王！當知，我亦憶念往昔，在於俱睒彌城，曾作長者，能大舍施，作于檀主，所有資財，悉皆共他分張而用。白月黑月，八日、十四及十五日，恒常受持八關齋戒，恒常精進守護身口。我作如是清凈業已，今墮如是下賤婢胎，生而作奴。大王！當知，以是因緣，我聞裸形迦葉道人及前言臣二人等語，是故悲泣啼哭不勝，亦知世間無有善道。』

「時，鴦伽王，聞于裸形迦葉道人如是語已，從座而起，還至本宮。過彼夜后，聚集百官一切大臣，而告之言：『卿等三人！從今日去，若有私竊善惡等事，慎莫問我，我今遣此難勝善意並及前言三大臣等，此等三人，聰明智慧，代我判事。』

「時，鴦伽王作是語已，入於一殿，名為妙色，在其中坐，經於七日，受五欲樂，放逸自恣縱情而住，過七日後。

「時，鴦伽王有於一女，名曰意喜，身著種種雜色之衣，復以種種瓔珞七寶莊嚴身已，向妙色殿，至父王邊。到已頂禮父王之足，卻坐一面，默然而住。時，鴦伽王告其女言：『善意喜女！汝曾至彼園樹林內遊戲已不？其中多有種種樹木，其樹木上有諸華果，復有種種飛鳥作聲，汝入彼中意樂已不？汝貪何等？向我道之，求愿當與。』作是語已，問女所須。

「時，意喜女白父王言：『善哉阿耶！女今身資無所乏少，唯欲啟白阿耶一言，唯愿父王！聽女咨諫。』而說偈言：

「『父王我今欲佈施，　　一切沙門婆羅門， 恒至月生十五時，　　愿與我千金錢直。』

「爾時，鴦伽陀王聞其女說如是語已，即還以偈報意憘女作如是言：

「『善女汝今至心聽，　　我從智人如是聞， 雖復欲施多種財，　　一切皆空無果報。 汝今何故發此意，　　誑惑世間諸癡人， 現在未來悉皆無，　　汝復何須過勞苦？ 癡女汝今不聞彼，　　迦葉說法正不差， 實無造業及作人，　　一切人天善惡果。 夜叉鬼神悉非有，　　父母眷屬亦復無， 略說八萬四千生，　　如是煩惱乃能凈。 若過八萬四千后，　　流轉方無錯亂心， 猶如海潮依限期，　　間中未至不可預， 但當任運待時到，　　何用強作世紛紜

現代漢語譯本：當時，鴦伽王對他的大臣說：『你現在為何如此悲傷哭泣？』難勝回答說：『大王！您應該知道，迦葉道人所說的偈語，以及之前我對您說的話，其中的道理，沒有絲毫的錯誤。 『大王！您應該知道，我也記得過去，在俱睒彌城，我曾是一位長者，能夠大量佈施，作為施主，所有的資財，都與他人分享使用。在白月和黑月的初八、十四和十五日，我經常受持八關齋戒，經常精進守護身口。我做了如此清凈的善業，現在卻墮落到這樣的婢女胎中，出生后成為奴隸。大王！您應該知道，因為這個緣故，我聽到裸形迦葉道人和之前對您說話的大臣等人的話，所以悲傷哭泣不止，也知道世間沒有真正的善道。』 當時，鴦伽王聽到裸形迦葉道人這樣說后，就從座位上站起來，回到自己的宮殿。過了那天晚上，他召集所有的大臣，告訴他們說：『你們三個人！從今天開始，如果有什麼私下的善惡事情，不要問我，我現在派遣難勝、善意以及之前說話的三位大臣，這三個人聰明有智慧，代替我處理政事。』 當時，鴦伽王說完這些話后，就進入一座名為妙色的宮殿，坐在裡面，過了七天，享受五欲之樂，放縱自己的慾望，過了七天之後。 當時，鴦伽王有一個女兒，名叫意喜，她身穿各種雜色的衣服，又用各種瓔珞和七寶裝飾自己，來到妙色殿，到她父王身邊。到了之後，她頂禮父王的腳，然後退到一邊坐下，默默不語。當時，鴦伽王對他的女兒說：『善良的意喜女兒！你曾經到那園林中游玩過嗎？那裡有很多各種各樣的樹木，樹木上有花和果實，還有各種各樣的飛鳥在鳴叫，你進入那裡感到快樂嗎？你貪戀什麼？告訴我，我願意給你。』說完這些話后，他問女兒需要什麼。 當時，意喜女兒對父王說：『很好啊，父王！女兒現在身邊的資財並不缺少，只是想向父王說一句話，希望父王！聽取女兒的勸諫。』然後她說了偈語： 『父王我今欲佈施，　　一切沙門婆羅門， 恒至月生十五時，　　愿與我千金錢直。』 那時，鴦伽陀王聽到他的女兒說這樣的話后，就用偈語回答意喜女兒說： 『好女兒你現在專心聽，　　我從智者那裡聽到， 即使想要佈施很多財物，　　一切都是空無果報的。 你現在為何產生這種想法，　　迷惑世間那些愚癡的人， 現在和未來都沒有，　　你又何必如此勞苦？ 愚癡的女兒你沒聽過嗎，　　迦葉說法一點沒錯， 實際上沒有造業和作事的人，　　一切人天善惡的果報。 夜叉鬼神都沒有，　　父母眷屬也沒有， 簡略地說八萬四千生，　　這樣的煩惱才能清凈。 如果過了八萬四千生后，　　流轉才不會有錯亂的心， 就像海潮有固定的期限，　　中間未到是無法預料的， 只要順其自然等待時機到來，　　何必強求世間的紛擾。』

English version: At that time, King Anga said to his minister, 'Why are you weeping so sadly?' Nanda replied, 'Your Majesty! You should know that the verses spoken by the ascetic Kasyapa, and what I said to you before, the principles within them are without any error.' 'Your Majesty! You should know that I also remember the past, in the city of Kausambi, I was once an elder, capable of giving great alms, acting as a patron, all my wealth was shared and used with others. On the eighth, fourteenth, and fifteenth days of the white and dark months, I regularly observed the eight precepts, and diligently guarded my body and speech. Having done such pure good deeds, I have now fallen into such a maid's womb, born as a slave. Your Majesty! You should know that because of this reason, I heard the words of the naked ascetic Kasyapa and the minister who spoke to you before, so I weep and cry without end, and also know that there is no true good path in the world.' At that time, King Anga, having heard the naked ascetic Kasyapa say this, rose from his seat and returned to his palace. After that night, he gathered all the ministers and told them, 'You three! From today onwards, if there are any private matters of good or evil, do not ask me, I now send Nanda, Good Intent, and the three ministers who spoke before, these three are intelligent and wise, and will handle state affairs in my place.' At that time, after King Anga said these words, he entered a palace called Wonderful Color, sat inside, and for seven days, enjoyed the pleasures of the five senses, indulging his desires, and after seven days passed. At that time, King Anga had a daughter named Intent Joy, she wore various colorful clothes, and adorned herself with various necklaces and seven treasures, and went to the Wonderful Color Palace, to her father's side. After arriving, she bowed at her father's feet, then retreated to one side and sat silently. At that time, King Anga said to his daughter, 'Good Intent Joy daughter! Have you ever played in that garden grove? There are many kinds of trees there, the trees have flowers and fruits, and there are various kinds of birds singing, did you feel happy entering there? What do you desire? Tell me, I am willing to give it to you.' After saying these words, he asked his daughter what she needed. At that time, Intent Joy daughter said to her father, 'Very well, Father! The daughter does not lack any wealth, but only wants to say one word to Father, I hope Father! Will listen to the daughter's advice.' Then she spoke a verse: 'Father, I now wish to give alms, to all the ascetics and Brahmins, Always on the fifteenth day of the month, I wish to have a thousand gold coins.' At that time, King Anga, having heard his daughter say these words, replied to Intent Joy daughter with a verse, saying: 'Good daughter, you now listen attentively, I heard from the wise that, Even if you want to give many riches, all is empty and without reward. Why do you now have this idea, to confuse the foolish people of the world, Neither the present nor the future exist, why do you need to labor so much? Foolish daughter, have you not heard, Kasyapa's teachings are without error, In reality, there is no one who creates karma or acts, all the good and evil results of humans and gods. There are no Yakshas or ghosts, there are no parents or relatives, Briefly speaking, eighty-four thousand lives, only then can such afflictions be purified. If after eighty-four thousand lives, the cycle will not have a confused mind, Like the tides of the sea with a fixed period, the time in between cannot be predicted, Just go with the flow and wait for the time to come, why force the chaos of the world.'

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。 迦葉所說汝當知，　　此事無有虛真實， 無現及以未來世，　　汝今莫自獨疲勞。』

「爾時，意憘女聞父王鴦伽說是語已，心中不樂，即復以偈更白父言：

「『阿耶今是國之王，　　應以正法治天下， 惡臣諂曲既無實，　　復勸王事愚癡師。 迦葉及彼三大臣，　　其等所說非真正， 父王此是惡知識，　　今者詐現知識形， 自行邪道復誤人，　　下賤愚癡何所別， 其今不與王安樂，　　反教王作不善因。 我昔曾聞是事來，　　現在我身親自見， 愚癡故來生於此，　　后復還得愚癡身， 幽冥出已入幽冥，　　其後復還受幽冥。 迦葉既是愚癡者，　　稱其愚惑意所宣。 王為人主統四方，　　知理達解世間事， 云何如彼小兒輩，　　入邪小道逕中行？ 隨逐意受親近人，　　相學即便生染著， 如箭被血所污已，　　入束展轉更相涂。 智者交往深自防，　　不狎惡伴諸朋友， 雖身不作于諸罪，　　而常習近作罪人。 久昵習學自相成，　　其後自然得惡響， 是故猶如彼射垛，　　智者畏著罪亦然。 莫與諸惡知識交，　　常親智慧善知識。 若諸眾生身業凈，　　經於八萬四千生， 屠兒殺害眾命時，　　又如獦射釣魚者。 迦葉既似彼等輩，　　彼輩亦如迦葉儔， 格量彼二一種齊，　　無有差別勝不如。 如是無體理迦葉，　　愚癡盲冥空出家， 執此虛妄為凈因，　　八萬四千生分畢， 顛倒左轉行失度，　　無智愚癡心意迷。 若諸眾生得凈時，　　不應八萬四千受， 偷賊劫殺於人物，　　能與他作惡怨仇， 迦葉共彼無有殊，　　彼與迦葉亦無異。 眾生若得於彼凈，　　云何八萬四千生， 如是數取善惡時，　　上下及中平等者， 一切無勝復無劣，　　亦復無有分別生。 若諸眾生得凈修，　　經歷八萬四千處， 彼人愚癡無有智，　　猶彼迦葉空出家。 譬如炎熾大火燃，　　普燒盡諸所祭物， 如是無智愚癡故，　　自燒一切功德山。 大臣前言見未來，　　造作眾罪無果報， 彼于先世修福業，　　故今得受快樂心。 若人造作眾罪時，　　舍福自然受殃禍， 如船在水中不出，　　以重沉沒故不浮， 更無有人能出之，　　即沒水中常腐敗

現代漢語譯本 『迦葉所說你應該知道，這件事沒有虛假和真實，既不是現在也不是未來世的，你現在不要自己徒勞疲憊。』 『當時，意喜女聽到父王鴦伽說了這些話后，心中不高興，就又用偈語對父親說：』 『父王現在是一國之君，應該用正法治理天下，那些奸臣諂媚虛偽，又勸說大王去侍奉愚癡的老師。 迦葉和那三大臣，他們所說都不是真理，父王這是親近惡知識，現在假裝成有知識的樣子，自己走邪路還誤導別人，和愚癡的人有什麼區別？ 他們現在不給大王帶來安樂，反而教大王造作不善的因。我以前曾聽說過這件事，現在我親眼所見，因為愚癡才來到這裡，以後又會得到愚癡的身體，從黑暗中出來又進入黑暗，之後還要再次承受黑暗。 迦葉既然是愚癡的人，就說出他愚昧迷惑的想法。大王作為一國之主，統治四方，明理通達世間事，怎麼能像那些小孩子一樣，走入邪門小道呢？ 跟隨自己的心意親近他人，互相學習就會產生執著，就像箭被血污染后，放入箭袋中會輾轉互相沾染。 智者交往要深深地自我防範，不親近惡劣的同伴朋友，即使自己不作惡，也會經常接近作惡的人。 長久親近學習就會互相影響，之後自然會得到惡名，所以就像射箭的靶子一樣，智者畏懼沾染罪惡也是如此。 不要和那些惡知識交往，要經常親近有智慧的善知識。如果眾生的身業清凈，經歷八萬四千生，就像屠夫殺害眾生性命時，又像獵人射獵釣魚一樣。 迦葉就像他們這些人，他們這些人也像迦葉一類，衡量他們兩者是一樣的，沒有差別，沒有誰比誰更好或更差。 像這樣沒有實體的迦葉，愚癡盲目地空出家，執著這種虛妄的為清凈的因，八萬四千生結束后，顛倒錯亂地行走迷失了方向，沒有智慧，愚癡的心意迷惑。 如果眾生得到清凈的時候，不應該經歷八萬四千生，像小偷強盜搶劫別人的財物，能和他人結下惡怨仇，迦葉和他們沒有區別，他們和迦葉也沒有不同。 眾生如果從那裡得到清凈，為什麼還要經歷八萬四千生呢？像這樣計算善惡的時候，無論上下還是中間都是平等的，一切沒有誰比誰更好，也沒有分別產生。 如果眾生得到清凈的修行，經歷八萬四千處，那個人愚癡沒有智慧，就像迦葉一樣空出家。譬如熾熱的大火燃燒，普遍燒盡所有祭祀的物品，像這樣因為沒有智慧愚癡的緣故，自己燒燬一切功德山。 大臣之前說能看到未來，造作各種罪業沒有果報，他們是因為前世修了福業，所以現在才能享受快樂。如果有人造作各種罪業，捨棄福報自然會遭受災禍，就像船在水中無法出來，因為太重沉沒所以不能浮起，再也沒有人能把它撈出來，就會沉沒在水中永遠腐爛。'

English version 'What Kashyapa says, you should know, this matter has no truth or falsehood, neither in the present nor in the future, you should not tire yourself in vain now.' 'At that time, Princess Yixi, upon hearing these words from her father King Anga, was displeased in her heart and again spoke to her father in verse:' 'Father, you are now the king of the country, you should govern the world with the righteous law. Those treacherous ministers are flattering and false, and they also advise the king to serve a foolish teacher.' 'Kashyapa and those three great ministers, what they say is not the truth. Father, you are associating with evil teachers. Now they pretend to be knowledgeable, they walk the wrong path themselves and mislead others. What is the difference between them and the foolish? They do not bring peace to the king now, but instead teach the king to create unwholesome causes. I have heard of this matter before, and now I see it with my own eyes. Because of foolishness, I came here, and later I will get a foolish body again. Coming out of darkness and entering darkness again, and then suffering darkness again. Since Kashyapa is a foolish person, he speaks out his foolish and confused thoughts. The king, as the ruler of a country, governs all directions, understands the principles and worldly affairs, how can he be like those children, walking into the evil path? Following one's own mind and being close to others, learning from each other will lead to attachment, just like an arrow stained with blood, when put into a quiver, it will contaminate each other. The wise should be deeply self-protective in their interactions, not be close to bad companions and friends. Even if they do not commit evil themselves, they will often be close to those who do evil. Long-term close learning will influence each other, and then naturally get a bad reputation. Therefore, just like the target of archery, the wise fear being stained by sin. Do not associate with those evil teachers, but always be close to wise and virtuous teachers. If the body karma of sentient beings is pure, after eighty-four thousand lives, it is like a butcher killing living beings, or like a hunter hunting and fishing. Kashyapa is like those people, and those people are also like Kashyapa. Measuring them, the two are the same, there is no difference, no one is better or worse than the other. Like this insubstantial Kashyapa, foolishly and blindly leaves home, clinging to this false cause as a pure cause. After eighty-four thousand lives, he walks in a reversed and confused way, lost his direction, without wisdom, his foolish mind is confused. If sentient beings attain purity, they should not experience eighty-four thousand lives. Like thieves and robbers who steal other people's property, they can form evil grudges with others. Kashyapa is no different from them, and they are no different from Kashyapa. If sentient beings attain purity from there, why should they experience eighty-four thousand lives? When calculating good and evil like this, whether above, below, or in the middle, they are all equal. There is no one better than the other, and no distinctions arise. If sentient beings attain pure practice, experiencing eighty-four thousand places, that person is foolish and without wisdom, just like Kashyapa who leaves home in vain. For example, a blazing fire burns, universally burning all sacrificial items. Because of the lack of wisdom and foolishness, one burns down all the mountains of merit. The minister said before that he could see the future, that creating various sins has no consequences. They are able to enjoy happiness now because they cultivated blessings in their previous lives. If someone creates various sins, abandoning blessings will naturally suffer misfortune, just like a boat in the water cannot come out, because it is too heavy and sinks, so it cannot float. No one can pull it out, and it will sink in the water and rot forever.'

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。 如人數數造諸罪，　　以造不息罪過多， 如是即沒地獄中，　　王此前言臣即是， 以其罪患未成熟，　　其罪不久熟即知， 罪熟即墮彼泥梨。　　猶如船在水中沒， 被諸苔衣所覆蔽，　　草重自舉不能勝， 船久如是益重牢。　　人造眾罪亦復爾， 漸漸久沈體轉重。　　猶如人造善業因， 速疾得向上界生。　　往昔造諸一切罪， 今生如彼地種子，　　罪業盡已后漸生， 若造諸善業報時，　　即自生於善果處。』

「時，意喜女說是偈已，復更重白其父王言：『父王當知！我自思惟，亦識宿命。所以者何？我憶往昔，七生在於摩伽陀國王舍城內，以惡知識相牽挽故，造多罪業，行於邪欲，侵他婦妾，受樂如天。大王！當知，我于彼時，所造惡業，覆藏而住，如灰覆火。

「『複次大王！我于彼處，捨身已后，又復生于金剛聚落富貴家生。彼處生已值善知識，黑月白月，八日、十四及十五日，清凈守護八禁齋法，恒常持戒。大王！當知，我于彼處，既造善業，譬如安置種種伏藏，至於水界，牢固封治，即便停住。

「『複次大王！我于彼處，亦捨身命，以昔遇緣造惡業故，有餘未盡，即便墮落叫喚地獄。在於彼處，經多千年，受極苦厄。

「『複次大王！我于彼處，罪業畢盡，捨身即生頻那俱吒國土內，受白羝羊身。彼處生已，有諸王子，或駕車乘，或被鞍韉，而騎我上。

「『複次大王！我于彼處，既捨身已，復生于彼陀毗羅國，亦作羊身。彼處捨身，復受牛身，舍彼牛身，出山林中，受獼猴身。

「『複次大王！我于彼處，舍獼猴身，還生於彼金剛國內，復受非男非女等身。彼處業盡，捨身即生忉利天上歡喜園中，與天帝釋以為侍衛。

「『複次大王！我于彼處捨身之後，以昔護持月六齋戒得清凈故，今日來生大王之家，資財巨富，無所乏少。而大王今可不自觀此之因緣，從何而得如是功德，可不以昔造善業故，今受此報如是以不？』

「爾時，鴦伽陀王如是共女意憘對說言論之時，有一天仙，名不那羅陀(隋言不叫喚)，從天上下觀閻浮提，正當于彼鴦伽陀王宮殿之上，從虛空中，漸漸而下。爾時，王女意喜見彼天仙如是自上而下，即從座起，更置高座，請彼天仙，坐于其上

現代漢語譯本 如果有人不斷地造作各種罪業，因為造作罪業而不停止，罪過就會越來越多。 這樣的人就會墮入地獄之中，就像國王之前所說的那樣，我就是這樣的人。 因為我的罪業還沒有成熟，所以暫時沒有受到懲罰，但我的罪業很快就會成熟，到那時就會知道。 罪業成熟之後，就會墮入泥犁地獄。就像船在水中沉沒一樣， 被各種苔蘚覆蓋，草木的重量使得船無法浮起， 船長期這樣就會變得更加沉重牢固。人造作各種罪業也是這樣， 漸漸地沉淪，身體變得越來越沉重。就像人造作善業的因緣， 很快就能上升到更高的境界。過去所造作的一切罪業， 就像埋在地裡的種子一樣，罪業消盡之後就會漸漸地生長出來， 如果造作善業，那麼在善業成熟的時候，就會在善果的地方出生。 當時，意喜女說完這首偈子后，又再次對她的父王說：『父王您應當知道！我仔細思考，也能夠回憶起宿世的因緣。這是為什麼呢？我記得過去，我曾經七次出生在摩伽陀國的王舍城內，因為被惡知識牽引，造作了很多罪業，行於邪淫，侵犯他人的妻妾，享受著如同天人一般的快樂。大王！您應當知道，我當時所造作的惡業，就像灰燼覆蓋的火焰一樣，隱藏著沒有顯現出來。 『其次，大王！我在那個地方捨棄身體之後，又出生在金剛聚落的富貴人家。在那裡出生后，我遇到了善知識，在黑月和白月的初八、十四和十五日，清凈地守護八關齋戒，恒常持戒。大王！您應當知道，我在那個地方，因為造作了善業，就像把各種寶藏埋藏在水界一樣，牢固地封存起來，然後就停留在那裡。 『其次，大王！我在那個地方，也捨棄了生命，因為過去遇到因緣造作了惡業，還有剩餘沒有消盡，就墮落到了叫喚地獄。在那裡，經過了數千年，遭受了極大的痛苦。 『其次，大王！我在那個地方，罪業完全消盡之後，捨棄身體就出生在頻那俱吒國，受生為白色的公羊。在那裡出生后，有許多王子，有的駕著車，有的騎著馬，騎在我的身上。 『其次，大王！我在那個地方，捨棄身體之後，又出生在陀毗羅國，也做羊。在那裡捨棄身體，又受生為牛，捨棄牛身，在山林中，受生為獼猴。 『其次，大王！我在那個地方，捨棄獼猴的身體，又回到金剛國，受生為非男非女的身體。在那裡業報消盡之後，捨棄身體就出生在忉利天的歡喜園中，作為天帝釋的侍衛。 『其次，大王！我在那個地方捨棄身體之後，因為過去護持每月六齋戒的清凈功德，今天才出生在大王的家中，擁有巨額的財富，沒有任何缺乏。而大王您現在難道不應該觀察一下這個因緣，您是從哪裡得到這樣的功德的呢？難道不是因為過去造作了善業，所以今天才受到這樣的果報嗎？』 當時，鴦伽陀王和女兒意喜正在這樣對話的時候，有一位天仙，名叫不那羅陀（隋朝時翻譯為不叫喚），從天上往下觀察閻浮提，正好在鴦伽陀王的宮殿上方，從虛空中，漸漸地降落下來。當時，王女意喜看到那位天仙這樣從上而下，就從座位上站起來，另外設定了一個高座，請那位天仙坐在上面。

English version If a person continuously commits various sins, and does not stop creating sins, the transgressions will become more and more numerous. Such a person will fall into hell, just as the king said before, I am such a person. Because my sins have not yet matured, I have not been punished yet, but my sins will soon mature, and then I will know. When the sins mature, one will fall into the Naraka hell. It's like a boat sinking in the water, covered by various mosses, the weight of the grass makes the boat unable to float, and the boat will become heavier and more solid over time. People who commit various sins are also like this, gradually sinking, and the body becomes heavier and heavier. Just like the causes of good deeds that people create, they can quickly rise to higher realms. All the sins committed in the past, are like seeds buried in the ground, and after the sins are exhausted, they will gradually grow out, if one creates good deeds, then when the good deeds mature, one will be born in a place of good results. At that time, after the daughter, Yi Xi, finished speaking this verse, she again said to her father, the king: 'Father, you should know! I have carefully considered and can also recall the causes of my past lives. Why is this? I remember in the past, I was born seven times in the city of Rajagriha in the kingdom of Magadha. Because I was led by evil companions, I committed many sins, engaged in adultery, violated other people's wives and concubines, and enjoyed pleasures like the gods. O King! You should know that the evil deeds I committed at that time were hidden, like a fire covered by ashes, not revealed. 'Furthermore, O King! After I abandoned my body in that place, I was born again into a wealthy family in the Vajra settlement. After being born there, I met good teachers, and on the eighth, fourteenth, and fifteenth days of the dark and bright months, I purely observed the eight precepts, and constantly upheld the precepts. O King! You should know that in that place, because I created good deeds, it was like burying various treasures in the water realm, firmly sealed, and then they remained there. 'Furthermore, O King! In that place, I also abandoned my life. Because I had encountered causes in the past and committed evil deeds, and there were still some remaining that had not been exhausted, I fell into the hell of screaming. In that place, I suffered extreme pain for thousands of years. 'Furthermore, O King! In that place, after my sins were completely exhausted, I abandoned my body and was born in the country of Pinakuta, taking the form of a white ram. After being born there, there were many princes, some driving chariots, some riding horses, and they rode on my back. 'Furthermore, O King! In that place, after I abandoned my body, I was born again in the country of Thavira, also as a sheep. After abandoning my body there, I was born as a cow, and after abandoning the cow's body, in the mountains and forests, I was born as a monkey. 'Furthermore, O King! In that place, after abandoning the body of the monkey, I returned to the country of Vajra, and was born as a non-male, non-female body. After the karma there was exhausted, I abandoned my body and was born in the Joyful Garden of the Trayastrimsa Heaven, as a guard of the god Indra. 'Furthermore, O King! After I abandoned my body in that place, because of the pure merit of upholding the six monthly fasts in the past, I was born into the king's family today, possessing enormous wealth, and lacking nothing. And O King, shouldn't you now observe this cause and effect, from where did you obtain such merit? Isn't it because you created good deeds in the past that you receive such a reward today?' At that time, while King Angada and his daughter Yi Xi were having this conversation, a celestial being named Anarada (translated as 'not calling out' in the Sui Dynasty) was observing Jambudvipa from the heavens, and was directly above King Angada's palace, gradually descending from the void. At that time, the princess Yi Xi saw that celestial being descending from above, and immediately stood up from her seat, set up another high seat, and invited the celestial being to sit on it.

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。是時，天仙安坐訖已，意喜頂禮天仙之足，合十指掌，向于天仙而咨白言：『尊者天仙！世間頗有善惡果報諸業已不？頗有夜叉諸天以不？有父母不？有此彼世，有于沙門婆羅門不？唯愿天仙！為我解說，我此父王，不信是事。』

「爾時，大天不那羅陀，即便反問鴦伽陀王，作如是言：『大王云何？汝今意中，實不信於此事以不？』王即白言：『此事實然。』天仙復言：『大王！當知，善惡果報一切皆有，亦有夜叉及以諸天，有父有母，有此彼世，有諸沙門及婆羅門，大王須信，我從天上下來至此。』

「爾時，鴦伽陀王語天仙言：『尊者天仙！若有彼世，今日尊者可與於我五百金錢，我未來世，當償尊者滿足一千。』時，那羅陀天仙向王而說偈言：

「『我今與王五百錢，　　須知王身有禁戒， 若王心中無善行，　　因何未來償一千？ 此世有人諂曲行，　　彼世相求何處得？ 智人不與彼等債，　　如是人輩債求難。 墮于地獄猛火燃，　　或有諸鳥周匝食， 云何來世能償我？　　墮于地獄受苦時， 利刀割截身不完，　　節節割時流膿血， 苦惱暫時無歇息，　　云何還我一千錢？ 舉手把利剝筋時，　　斫剉其身如斬蔗， 支節無有完全處，　　云何還我一倍錢？ 嚴惡黑狗膩荼身，　　處處轉動割截食， 在於地獄無身肉，　　云何未來與倍錢？ 彼處有大利鐵叉，　　獄墜數數鉆其上， 在於地獄手向下，　　云何與我一千錢？ 地獄多有劍樹林，　　一一劍頭十六刃， 貫穿其上不暫住，　　誰能與我一倍錢？ 灰河地獄熱沸流，　　速疾如風如箭射， 入于其中受苦痛，　　云何與我一倍錢？ 吞熱鐵丸地獄中，　　或復融銷赤銅汁， 在於如是苦逼內，　　云何與我一倍錢？ 地獄有手如霔霖，　　各出熱炎嚴熾火， 割截支節無暫住，　　云何與我一倍錢？ 彼處可畏闇無明，　　日月光影所不照， 在彼無智愚癡輩，　　云何與我一倍錢？ 大王舍此非法行，　　勸王行於如法事， 王當作于如是習，　　后應不墮地獄中。 東西南北所有來，　　沙門婆羅門乞索， 王當充足與食飲，　　衣服湯藥臥具房。 彼等精進梵行人，　　沙門婆羅門取語， 彼能救護王苦厄，　　猶如熱雨傘蓋遮

現代漢語譯本：當時，天仙安坐完畢后，意喜恭敬地頂禮天仙的腳，合起雙手，向天仙請教說：『尊者天仙！世間是否有善惡果報的各種行為？是否有夜叉和諸天？是否有父母？是否有今生和來世？是否有沙門和婆羅門？唯愿天仙！為我解說，我的父王不相信這些事。』 『那時，大天那羅陀，就反問鴦伽陀王，這樣說道：『大王，您現在心中，真的不相信這些事嗎？』國王回答說：『確實如此。』天仙又說：『大王！您應當知道，善惡果報一切都是有的，也有夜叉和諸天，有父母，有今生和來世，有沙門和婆羅門，大王您必須相信，我是從天上來到這裡的。』 『那時，鴦伽陀王對天仙說：『尊者天仙！如果有來世，今天您給我五百金錢，我未來世，當償還您一千。』當時，那羅陀天仙向國王說了偈語： 『我今天給您五百錢，要知道您自身要有戒律，如果您的心中沒有善行，憑什麼未來償還一千？今世有人行為虛偽諂媚，來世又到哪裡去求償還？智者不會把債借給他們，這樣的人要討債很難。墮入地獄被猛火燃燒，或者有各種鳥類在周圍啄食，來世怎麼能償還我？墮入地獄受苦時，利刀割截身體不完整，一節節割時流膿血，痛苦暫時沒有停止，怎麼還我一千錢？舉起手用利器剝筋時，砍剁身體像砍甘蔗一樣，肢體沒有完整的地方，怎麼還我一倍的錢？兇惡的黑狗啃咬身體，到處轉動割截吞食，在地獄裡沒有肉身，未來怎麼還我一倍的錢？那裡有巨大的鐵叉，地獄罪人被反覆地刺在上面，在地獄裡手向下，怎麼還我一千錢？地獄裡有很多劍樹林，每一把劍都有十六個刀刃，貫穿在上面不能停留，誰能還我一倍的錢？灰河地獄熱流沸騰，速度像風像箭一樣快，進入其中遭受痛苦，怎麼還我一倍的錢？吞食熱鐵丸的地獄中，或者融化的赤銅汁，在這樣的痛苦逼迫中，怎麼還我一倍的錢？地獄裡有像下雨一樣的手，各自發出熾熱的火焰，割截肢體沒有停止，怎麼還我一倍的錢？那裡可怕黑暗無光明，日月光影都照不到，在那裡無知愚癡的人，怎麼還我一倍的錢？大王您捨棄這種非法行為，勸您行持如法的事情，您應當養成這樣的習慣，以後就不會墮入地獄中。 東西南北所有來的，沙門婆羅門來乞討，大王您應當充分地給予食物和飲料，衣服湯藥臥具房屋。那些精進修行的人，沙門婆羅門所說的話，他們能救護您脫離苦難，就像熱雨中的傘蓋遮蔽一樣。』

English version: At that time, after the celestial being had sat down, he, with joy, bowed at the feet of the celestial being, joined his palms together, and asked the celestial being, saying: 'Venerable celestial being! Are there good and evil karmic consequences in the world? Are there yakshas and devas? Are there parents? Is there this life and the next? Are there shramanas and brahmins? I beseech you, celestial being! Explain this to me, for my father the king does not believe in these things.' 'Then, the great celestial Narada, immediately questioned King Angada, saying: 'Great King, what is your intention? Do you truly not believe in these things?' The king replied: 'This is indeed the case.' The celestial being further said: 'Great King! You should know that good and evil karmic consequences all exist, there are also yakshas and devas, there are fathers and mothers, there is this life and the next, there are shramanas and brahmins. Great King, you must believe, I have come here from the heavens.' 'At that time, King Angada said to the celestial being: 'Venerable celestial being! If there is a next life, today you give me five hundred gold coins, and in my next life, I will repay you one thousand.' Then, the celestial Narada spoke a verse to the king: 'I give you five hundred coins today, know that your body must have precepts, if there is no good conduct in your heart, how will you repay one thousand in the future? In this life, some people act deceitfully and flatteringly, where will they seek repayment in the next life? The wise do not lend to such people, it is difficult to seek repayment from such people. Falling into hell, being burned by fierce fire, or being pecked at by various birds, how can you repay me in the next life? When falling into hell and suffering, sharp knives cut the body, and when cut piece by piece, pus and blood flow, the pain does not stop for a moment, how will you repay me one thousand coins? When raising a hand to peel the tendons with a sharp instrument, chopping the body like cutting sugarcane, with no part of the limbs intact, how will you repay me double the money? Fierce black dogs gnaw at the body, turning around everywhere, cutting and eating, in hell there is no flesh, how will you repay me double the money in the future? There, there are huge iron forks, the hellish beings are repeatedly pierced on them, in hell, with hands pointing downwards, how will you repay me one thousand coins? In hell, there are many sword tree forests, each sword has sixteen blades, piercing through them without stopping, who can repay me double the money? The hot flow of the ash river hell boils, as fast as the wind and arrows, entering it and suffering pain, how will you repay me double the money? In the hell of swallowing hot iron balls, or molten red copper juice, in such torment, how will you repay me double the money? In hell, there are hands like rain, each emitting fierce flames, cutting off limbs without stopping, how will you repay me double the money? There, it is terrifyingly dark without light, the light of the sun and moon does not shine, there, the ignorant and foolish, how will they repay me double the money? Great King, abandon this unlawful conduct, I urge you to practice lawful things, you should cultivate such habits, and then you will not fall into hell. From the east, west, south, and north, all those who come, shramanas and brahmins who come to beg, Great King, you should fully provide them with food and drink, clothing, medicine, bedding, and housing. Those who diligently practice, the words of the shramanas and brahmins, they can save you from suffering, like an umbrella covering you in the hot rain.'

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。 王作如是善業時，　　多有朋友相隨順， 得至善路快樂處，　　神通中最得神通， 如牛渡水直截流，　　若人把尾隨得濟。 一切世間亦如是，　　逐直得直邪得邪， 諸有人中行法行，　　凡人學行皆成勝。』

「爾時，鴦伽陀王既聞說已，復還以偈白彼天仙那羅陀言：

「『大梵天仙哀愍我，　　猶如父母愛嬌兒， 唯愿數為我現來，　　若睹智人見善事。 唯愿尊者見度脫，　　我沒煩惱海甚深， 我今無地可住行，　　唯尊作我歸依處。 唯愿大梵仙護我，　　我今覆面如蹈坑， 地獄無量苦眾多，　　我今一一依尊語。』

「爾時，大仙那羅陀天還更以偈告鴦伽陀王如是言：

「『王今若造罪不息，　　憎嫉沙門婆羅門， 斷見顛倒既不除，　　我汝各各不相見。 王若能行正法行，　　承事沙門婆羅門， 精進持戒佈施禪，　　我汝恒常得相見。』

「時，那羅陀大天仙神為鴦伽陀大王說法，教令正見。心既回已，王意喜歡，頂禮天仙，合十指掌，右繞三匝。時，那羅陀即從座起，別鴦伽王，還本來處。」

爾時，佛告諸比丘言：「汝諸比丘！今應當知，爾時天仙那羅陀者，今見我身釋迦文是；爾時彼王鴦伽陀者，見即今日優婁頻螺迦葉身是。」

爾時，佛告諸比丘言：「汝諸比丘！我于往昔，見彼優婁頻螺迦葉，邪見熾盛，墮顛倒道，發精進心，教化令入于正道中。今日亦然，見其顛倒入邪道故，我以是發大精進力，為其出現五百種變神通教化，令其安住無上菩提，盡生死際，到無畏處，至涅槃岸。」

佛本行集經卷第四十四

佈施竹園品第四十六

爾時，世尊經于少時，住象頭山，次第漸欲向王舍城，遊歷而行。是時，去彼優婁頻螺聚落，未幾至王舍城，其間有一舊仙人居林苑處所，名曰法雨。而其法雨林內，有舊仙人草菴，其中常有五百苦行道人而住，悉得五通，並皆年老，久修梵行，頭白少毛，齒缺背曲，身體面板，多有黑黡，咽喉垂亸，如牛頸𩑶，容貌乾枯，形骸朽敗，仰杖方行，喘氣嗽聲，欲行即踣，向前欲進，一步不移，羸瘦筋燋，才有皮骨，皆悉百歲，一切無堪。以其往昔種諸善根，唯今一生，但值佛時，即得信行；以未聞法，不入涅槃，皆在窟中，各各禪坐

現代漢語譯本：當國王作善業時，會有很多朋友跟隨順應；能到達美好的道路和快樂的地方，在神通中獲得最強大的神通，就像牛渡河直接橫渡，如果有人抓住牛尾就能得救。世間一切也是如此，追隨正直就能得到正直，追隨邪惡就會得到邪惡。所有在人群中修行佛法的人，凡人學習修行都能成就殊勝的果位。' 『當時，鴦伽陀王聽了這些話后，又用偈語對那位天仙那羅陀說： 『大梵天仙啊，請您憐憫我，就像父母愛護嬌兒一樣，只希望您能為我顯現，讓我能看到智者所行的善事。只希望尊者能看到我被救度，我沉沒在煩惱的深海中，我現在無處可去，只能依靠您作為我的歸宿。只希望大梵仙人能保護我，我現在就像蒙著臉掉進坑裡一樣，地獄的痛苦無量無邊，我將一一遵從您的話。』 『當時，大仙那羅陀天又用偈語對鴦伽陀王說： 『如果國王您繼續造罪不止，憎恨沙門和婆羅門，不能消除斷見和顛倒的見解，那麼我和您將無法相見。如果國王您能奉行正法，侍奉沙門和婆羅門，精進持戒、佈施和禪定，那麼我和您就能經常相見。』 當時，那羅陀大天仙為鴦伽陀大王說法，教導他正確的見解。他的心意轉變后，國王非常高興，向天仙頂禮，合起雙手，右繞三圈。當時，那羅陀就從座位上起身，告別鴦伽陀王，回到他原來的地方。 當時，佛陀告訴眾比丘說：『你們這些比丘！現在應當知道，當時的天仙那羅陀，就是現在我釋迦牟尼；當時的鴦伽陀王，就是今天優婁頻螺迦葉。』 當時，佛陀告訴眾比丘說：『你們這些比丘！我過去看到優婁頻螺迦葉，邪見熾盛，墮入顛倒的道路，我發精進心，教化他進入正道。今天也是這樣，看到他顛倒墮入邪道，我因此發起大精進力，為他顯現五百種神通變化來教化他，使他安住于無上菩提，直到生死盡頭，到達無畏的境地，到達涅槃的彼岸。』 佛本行集經卷第四十四 佈施竹園品第四十六 當時，世尊在象頭山住了少許時間，逐漸想要前往王舍城，遊歷而行。當時，距離優婁頻螺聚落不遠，到達王舍城之間，有一個名叫法雨的舊仙人居住在林苑中。法雨林內，有舊仙人的草菴，其中常有五百位苦行道人居住，他們都獲得了五神通，並且都年老，長期修行梵行，頭髮花白稀少，牙齒缺失，背部彎曲，身體面板有很多黑斑，喉嚨下垂，像牛的頸垂，容貌乾枯，形骸朽敗，拄著枴杖行走，喘氣咳嗽，想要行走卻跌倒，向前想要邁步卻一步也邁不開，瘦弱得只剩下皮包骨，都已百歲，一切都無能為力。因為他們過去種下各種善根，只有今生，在佛陀出世時，才能獲得信仰；因為沒有聽聞佛法，沒有進入涅槃，都住在洞穴中，各自禪坐。

English version: When a king performs good deeds, many friends will follow and agree with him; he will reach good paths and places of happiness, and among supernatural powers, he will obtain the most powerful ones, just like a cow crossing a river directly, and if someone grabs its tail, they will be saved. Everything in the world is like this, following the straight path will lead to straightness, and following the crooked path will lead to crookedness. All those who practice the Dharma among people, ordinary people who learn to practice will achieve superior results.' 'At that time, after King Angada heard these words, he again spoke in verse to the celestial being Narada: 'Great Brahma celestial being, please have mercy on me, just like parents love their beloved child, I only hope that you can appear for me, so that I can see the good deeds done by the wise. I only hope that the venerable one can see my salvation, I am sinking in the deep sea of afflictions, I have nowhere to go now, I can only rely on you as my refuge. I only hope that the great Brahma celestial being can protect me, I am now like falling into a pit with my face covered, the suffering of hell is immeasurable, I will follow your words one by one.' 'At that time, the great celestial being Narada again spoke in verse to King Angada, saying: 'If you, the king, continue to commit sins without ceasing, hate the Shramanas and Brahmins, and cannot eliminate the views of annihilation and perversion, then you and I will not be able to see each other. If you, the king, can practice the righteous Dharma, serve the Shramanas and Brahmins, diligently uphold the precepts, give alms, and practice meditation, then you and I will be able to see each other often.' At that time, the great celestial being Narada preached the Dharma to King Angada, teaching him the correct view. After his mind changed, the king was very happy, bowed to the celestial being, put his palms together, and circled him three times to the right. At that time, Narada got up from his seat, bid farewell to King Angada, and returned to his original place. At that time, the Buddha told the monks, 'You monks! Now you should know that the celestial being Narada at that time is now me, Shakyamuni; and King Angada at that time is now Uruvilva Kashyapa.' At that time, the Buddha told the monks, 'You monks! In the past, I saw Uruvilva Kashyapa, his wrong views were rampant, and he had fallen into a perverse path. I generated a mind of diligence and taught him to enter the right path. Today is the same, seeing that he has fallen into a perverse path, I therefore generate great diligence and manifest five hundred kinds of supernatural transformations to teach him, so that he can abide in unsurpassed Bodhi, until the end of birth and death, reach the fearless state, and reach the shore of Nirvana.' The Collection of the Buddha's Deeds Sutra, Volume 44 Chapter 46: The Gift of the Bamboo Grove At that time, the World Honored One stayed at Elephant Head Mountain for a short time, and gradually wanted to go to Rajagriha, traveling and walking. At that time, not far from the Uruvilva settlement, between it and Rajagriha, there was an old hermit named Dharma Rain living in a forest garden. In the Dharma Rain forest, there was an old hermit's thatched hut, where five hundred ascetic practitioners often lived. They had all attained the five supernatural powers, and they were all old, having practiced Brahma conduct for a long time. Their hair was white and sparse, their teeth were missing, their backs were bent, their skin had many black spots, their throats were drooping like a cow's dewlap, their faces were dry, their bodies were decayed, they walked with canes, panting and coughing, wanting to walk but falling down, wanting to take a step forward but unable to move, they were so thin that only skin and bones remained, all were a hundred years old, and all were incapable. Because they had planted various good roots in the past, only in this life, when the Buddha appeared in the world, could they obtain faith; because they had not heard the Dharma, they had not entered Nirvana, they all lived in caves, each meditating.

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。爾時，世尊欲化彼諸苦行仙人，為憐愍故，至彼居處，在其窟門戶頰之外，而說此偈，語彼仙言：

「若人雖說百句義，　　其名味字不合文， 寧說一句勝百千，　　當令聞者得寂定。 若人說于百句偈，　　既無義理文句乖， 說一句為最勝尊，　　聞已自然得寂定。 若人善巧解戰鬥，　　獨自伏得百萬人， 今若能伏自己身，　　是名世間善鬥戰。 一月之中千過鬥，　　一斗百倍得勝他， 若能歸信佛世尊，　　能勝於彼十六分。 一月之中千過鬥，　　一斗百倍得勝人， 若能歸信法正真，　　能勝於彼十六分。 若能歸信一切僧，　　能勝於彼十六分。 若能思惟法性空，　　能勝於彼十六分。 猶如小兒月月學，　　所食如彼茅草頭， 若人歸信佛如來，　　能勝於彼十六分。 若有能信法僧寶，　　並及思惟法性如， 如是歸者信難量，　　能勝於彼十六分。 如彼世間祭祀火，　　具足滿於一百年， 若一心歸三寶時，　　彼福百千萬倍勝。 如是百數不可盡，　　口業不可說得窮， 以彼質直牢固心，　　能得如是上福報。 若人滿足一百歲，　　在林祭祀於火神， 若見善調伏人來，　　能捨暫時供養者， 是則勝彼祭祀火，　　多種具足極一生。 若人壽命滿百年，　　破戒心無有寂定， 有能堅持忍精進，　　一日活足勝彼長。 若人壽命滿百年，　　愚癡心恒生散亂， 有能智慧及禪定，　　一日活足勝彼長。 若人壽命滿百年，　　盲聾惛憒無聞見， 其有見佛及聞法，　　一日活足勝彼長。 若人壽命滿百年，　　[懵-目+登]懵濁亂無覺察， 有能諦觀生死趣，　　一日活足勝彼長。 若人壽命滿百年，　　不觀世間無常句， 其有能了身非實，　　一日活足勝彼長。 若人壽命滿百年，　　不觀世間甘露處， 其有能識甘露者，　　一日活足勝彼長。」

爾時，世尊說于如是妙偈頌時，時彼一切諸苦行人，聞此偈已，人人皆悉證得六通。是時彼等諸苦行人，從其窟出，出已頂禮佛世尊足。各各禮已，從彼地方飛騰虛空，舍于壽命入般涅槃，身出水火，以自焚燒。既焚燒已，彼諸舍利，從虛空中，各墮地上。

爾時，世尊收彼五百羅漢舍利，持作一聚，即起支提

現代漢語譯本：當時，世尊爲了教化那些苦行仙人，出於憐憫之心，來到他們居住的地方，在他們洞窟門口的外面，說了這首偈語，對那些仙人說： 『如果有人說了上百句有道理的話，但那些話的名稱、意義和文字不符合文法，還不如說一句，勝過那千百句，能讓聽的人得到寂靜安定。 如果有人說了上百句偈語，但既沒有意義，文字也不通順，那麼說一句才是最殊勝尊貴的，聽了之後自然就能得到寂靜安定。 如果有人善於戰鬥，獨自一人就能降伏百萬人，但如果能降伏自己的身心，這才是世間真正的善戰者。 一個月中戰鬥一千次，每次戰鬥都以百倍的優勢戰勝他人，如果能歸信佛世尊，就能勝過那樣的功德十六倍。 一個月中戰鬥一千次，每次戰鬥都以百倍的優勢戰勝他人，如果能歸信正法，就能勝過那樣的功德十六倍。 如果能歸信一切僧眾，就能勝過那樣的功德十六倍。 如果能思惟法性空，就能勝過那樣的功德十六倍。 就像小孩子每月學習，所吃的食物就像茅草的尖端一樣微不足道，如果有人歸信佛如來，就能勝過那樣的功德十六倍。 如果有人能信奉佛、法、僧三寶，並且思惟法性的真實，這樣的歸信難以衡量，能勝過那樣的功德十六倍。 就像世間祭祀的火，持續燃燒一百年，如果一心歸依三寶，那樣的福報勝過百千萬倍。 這樣的百數是無法窮盡的，口業也無法說盡，以那樣的正直牢固的心，能得到這樣殊勝的福報。 如果有人活到一百歲，在森林裡祭祀火神，如果看到善於調伏自己的人來，能暫時捨棄供養，這勝過祭祀火神，多種供養持續一生。 如果有人壽命滿一百年，破戒而且內心沒有寂靜安定，如果有人能堅持忍辱精進，即使只活一天也勝過他活那麼久。 如果有人壽命滿一百年，愚癡而且內心總是散亂，如果有人有智慧和禪定，即使只活一天也勝過他活那麼久。 如果有人壽命滿一百年，盲聾昏聵，沒有見聞，如果有人能見到佛並聽到佛法，即使只活一天也勝過他活那麼久。 如果有人壽命滿一百年，懵懂糊塗，沒有覺察，如果有人能諦觀生死的去向，即使只活一天也勝過他活那麼久。 如果有人壽命滿一百年，不觀察世間無常的道理，如果有人能瞭解身體不是真實的，即使只活一天也勝過他活那麼久。 如果有人壽命滿一百年，不觀察世間甘露的所在，如果有人能認識甘露，即使只活一天也勝過他活那麼久。』 當時，世尊說完這些美妙的偈頌時，當時那些所有的苦行仙人，聽了這些偈頌后，每個人都證得了六神通。當時那些苦行仙人，從他們的洞窟出來，出來后頂禮佛世尊的腳。各自禮拜完畢后，從那個地方飛騰到空中，捨棄壽命進入涅槃，身體發出水火，自己焚燒自己。焚燒完畢后，那些舍利，從虛空中，各自掉落在地上。 當時，世尊收集了那五百羅漢的舍利，把它們放在一起，就建造了佛塔。

English version: At that time, the World Honored One, desiring to convert those ascetic hermits, out of compassion, went to their dwelling place, and outside the entrance of their cave, spoke this verse, saying to those hermits: 'If a person speaks a hundred sentences of meaning, but the names, meanings, and words do not conform to the text, it is better to speak one sentence, which is superior to those hundreds and thousands, and can cause the listener to attain tranquility and stability. If a person speaks a hundred verses, but they are without meaning and the words are not coherent, then speaking one sentence is the most supreme and venerable, and upon hearing it, one will naturally attain tranquility and stability. If a person is skilled in battle and can subdue a million people alone, but if one can subdue one's own body and mind, this is the true warrior in the world. If one fights a thousand battles in a month, and each time wins over others by a hundredfold, if one can take refuge in the Buddha, the World Honored One, one will surpass that merit by sixteen times. If one fights a thousand battles in a month, and each time wins over others by a hundredfold, if one can take refuge in the true Dharma, one will surpass that merit by sixteen times. If one can take refuge in all the Sangha, one will surpass that merit by sixteen times. If one can contemplate the emptiness of the nature of Dharma, one will surpass that merit by sixteen times. Just like a child who learns every month, and the food they eat is as insignificant as the tip of a blade of grass, if one takes refuge in the Buddha Tathagata, one will surpass that merit by sixteen times. If one can believe in the Three Jewels of Buddha, Dharma, and Sangha, and contemplate the true nature of Dharma, such refuge is immeasurable and surpasses that merit by sixteen times. Just like the fire of worldly sacrifices, which burns for a hundred years, if one wholeheartedly takes refuge in the Three Jewels, that merit surpasses it by a hundred million times. Such hundreds are inexhaustible, and the karma of speech cannot fully express it. With such an upright and firm heart, one can attain such supreme blessings. If a person lives for a hundred years and sacrifices to the fire god in the forest, if they see a person who is skilled in subduing themselves and can temporarily forgo the offerings, this is superior to sacrificing to the fire god, with various offerings for a lifetime. If a person lives for a hundred years, breaks the precepts, and has no tranquility in their heart, if someone can uphold patience and diligence, even living for just one day is superior to their long life. If a person lives for a hundred years, is foolish, and their mind is always scattered, if someone has wisdom and meditation, even living for just one day is superior to their long life. If a person lives for a hundred years, is blind, deaf, and confused, without seeing or hearing, if someone can see the Buddha and hear the Dharma, even living for just one day is superior to their long life. If a person lives for a hundred years, is muddled and confused, without awareness, if someone can contemplate the direction of birth and death, even living for just one day is superior to their long life. If a person lives for a hundred years and does not observe the impermanence of the world, if someone can understand that the body is not real, even living for just one day is superior to their long life. If a person lives for a hundred years and does not observe where the nectar of the world is, if someone can recognize the nectar, even living for just one day is superior to their long life.' At that time, when the World Honored One finished speaking these wonderful verses, all those ascetic hermits, upon hearing these verses, each attained the six supernormal powers. At that time, those ascetic hermits came out of their caves, and after coming out, they prostrated at the feet of the Buddha, the World Honored One. After each had prostrated, they flew into the sky from that place, relinquished their lives, and entered Nirvana, their bodies emitting water and fire, self-immolating. After the self-immolation, their relics fell from the sky, each onto the ground. At that time, the World Honored One collected the relics of those five hundred Arhats, gathered them together, and then built a stupa.

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。是時彼中，有諸比丘，佐助世尊，供泥及石，壘治為塔。世尊神手網縵之指，親自砌壘，彼塔成就，端正可喜。世尊于彼舍利塔上，作種種法。作已次第與諸比丘，行向于彼摩伽陀國，徒眾弟子，足滿千人，皆是彼舊螺髻梵志所出家者，如是漸往詣王舍城。

爾時，世尊與諸比丘，至王舍城，居住於彼杖林之內，是時彼林別有一塔，名善安住。而有偈說：

「是時大眾相圍繞，　　世尊漸至王舍城， 在於精妙杖林中，　　如來向彼欲居住。」

爾時，彼處摩伽陀國有粟散王，其王名曰頻頭娑羅，傳聞他說：「沙門瞿曇！甘蔗苗裔，從釋種姓，舍而出家，今日來在摩伽陀中，遊行教化，與比丘眾足滿千人，一切皆是耆舊螺髻梵志出家。今已至於王舍城側，在杖林中，善安住塔，相與停止。而彼沙門，能於世間，出大名聞，彼婆伽婆、阿羅呵、三藐三佛陀、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，現今在彼教化有緣。

「又復世尊，能于天人魔梵沙門及婆羅門一切世間，以自神通，皆能證知。知已能作如是宣說，生死已斷，梵行已立，所作已辦，永更不受於後世有。而彼世尊說法，初善中善後善，其義微妙，唯獨具足，畢竟清凈，如是說法。而如是等阿羅呵、三藐三佛陀，若當有人慾得往見，其人善哉！」「我今亦可至於彼所大沙門邊，見世尊故。」

爾時，摩伽陀國頻頭娑羅，即遣嚴駕賢善好車而坐其上，共於國內諸婆羅門長者居士，前後圍繞，足滿十二那由他人，從王舍城導引而出，往詣佛所，欲見如來。

爾時，彼國王舍城中，有一淫女，其女名曰婆羅跋帝，可喜端正，人所樂見，世無有雙，歌舞作倡，音樂洞解。所有眾伎，六十四能，皆悉具足。時彼淫女傳聞人道，此有沙門瞿曇釋子，王種出家，乃至彼作如是心念，我今可至彼沙門邊。

爾時，彼女如是示現，欲出門已，復如是思：「我今可於頻頭娑羅大王之前，見於世尊。」復作是念：「又彼頻頭娑羅大王以多人力打道而行到沙門邊，又復多人大眾雜鬧，恐其遮我不能得行，我今可於崩墻空所無人行處，速疾而往，先見世尊。」

爾時，彼女作是念已，雇取多人，而告之言：「誰能多拔墻城鹿磚，即當與汝如許錢直

當時，那些比丘們協助世尊，用泥土和石頭堆砌建造佛塔。世尊用他那手掌有網紋的手指親自砌壘，佛塔建成后，端正而令人喜愛。世尊在那舍利塔上，舉行了各種儀式。儀式完畢后，他依次帶領眾比丘，前往摩伽陀國。他的弟子們，人數達到一千人，都是以前那些螺髻梵志出家的人。他們就這樣逐漸前往王舍城。 那時，世尊和眾比丘到達王舍城，住在杖林中。當時，那片樹林里還有一座佛塔，名叫善安住。有一首偈語說：『當時大眾相圍繞，世尊漸至王舍城，在於精妙杖林中，如來向彼欲居住。』 當時，摩伽陀國有一位粟散王，名叫頻頭娑羅。他聽說：『沙門瞿曇！甘蔗苗裔，從釋迦種姓出家，今天來到摩伽陀，教化眾生，他的比丘弟子有一千人，都是以前那些螺髻梵志出家的人。現在他們已經到了王舍城附近，在杖林中的善安住塔旁停了下來。那位沙門，在世間享有盛名，他就是婆伽婆、阿羅呵、三藐三佛陀、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，現在正在那裡教化有緣之人。』 『而且，世尊能夠以他的神通，知曉天人、魔、梵、沙門以及婆羅門等一切世間的情況。他知道后，能夠宣說：生死已斷，梵行已立，所作已辦，永不再受後世的輪迴。而且，世尊所說的法，初善、中善、后善，其義微妙，圓滿具足，畢竟清凈，就是這樣的說法。像這樣的阿羅呵、三藐三佛陀，如果有人想要去拜見，那真是太好了！』『我現在也可以去那位大沙門那裡，拜見世尊。』 當時，摩伽陀國的頻頭娑羅王，立即命令準備好裝飾華麗的好車，自己坐上，與國內的婆羅門、長者、居士等，前後簇擁著，人數達到十二那由他，從王舍城出發，前往佛陀所在的地方，想要拜見如來。 當時，在王舍城中，有一位妓女，她的女兒名叫婆羅跋帝，她容貌美麗，令人喜愛，世上無雙，擅長歌舞，精通音樂。她掌握了所有的技藝，六十四種才能都具備。當時，這位妓女聽說，有一位沙門瞿曇，是釋迦族的王子出家，她甚至這樣想，『我現在可以去那位沙門那裡。』 當時，她這樣想著，正要出門時，又想：『我現在可以先在頻頭娑羅大王面前，拜見世尊。』她又想：『而且頻頭娑羅大王會帶領很多人前往沙門那裡，人多嘈雜，恐怕會阻礙我前行，我不如從坍塌的墻壁空隙處，無人行走的地方，快速前往，先見到世尊。』 當時，她這樣想后，就僱傭了許多人，告訴他們說：『誰能多拆下城墻的磚塊，就給你們相應的錢。』

At that time, there were monks who assisted the World Honored One, using mud and stones to build a stupa. The World Honored One, with his webbed fingers, personally laid the bricks, and the stupa was completed, upright and pleasing. The World Honored One performed various rituals on that relic stupa. After the rituals, he led the monks, in order, towards the country of Magadha. His disciples numbered a thousand, all of whom were former matted-hair ascetics who had left home. They gradually proceeded towards Rajagriha. At that time, the World Honored One and the monks arrived at Rajagriha and resided in the Bamboo Grove. At that time, there was another stupa in that grove, named 'Well-Established'. There was a verse that said: 'At that time, surrounded by the multitude, the World Honored One gradually arrived at Rajagriha, in the exquisite Bamboo Grove, the Tathagata intended to reside there.' At that time, there was a king of Magadha named King Bimbisara. He heard it said: 'The Shramana Gautama! A descendant of the sugarcane lineage, from the Shakya clan, has left home and today has come to Magadha, teaching and guiding, with a thousand monks, all of whom are former matted-hair ascetics who have left home. Now they have arrived near Rajagriha, stopping at the Well-Established stupa in the Bamboo Grove. That Shramana has great renown in the world, he is the Bhagavan, Arhat, Samyaksambuddha, Sugata, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World Honored One, and is now there teaching those with affinity.' 'Moreover, the World Honored One, with his divine powers, can know the conditions of all beings in the world, including gods, humans, demons, Brahma, Shramanas, and Brahmins. Having known, he can proclaim: 'Birth and death are ended, the holy life is established, what had to be done is done, and there will be no more future existence.' Moreover, the Dharma spoken by the World Honored One is good in the beginning, good in the middle, and good in the end, its meaning is profound, complete, and ultimately pure, such is the teaching. Such an Arhat, Samyaksambuddha, if someone wishes to go and see him, that would be wonderful!' 'I too can go to that great Shramana, to see the World Honored One.' At that time, King Bimbisara of Magadha immediately ordered the preparation of a well-decorated and fine chariot, and sat upon it, surrounded by Brahmins, elders, and householders of the country, numbering twelve nayutas, and set out from Rajagriha towards the place where the Buddha was, wishing to see the Tathagata. At that time, in Rajagriha, there was a courtesan, whose daughter was named Bharavati, she was beautiful, pleasing, and unparalleled in the world, skilled in singing and dancing, and proficient in music. She had mastered all the arts, possessing all sixty-four talents. At that time, this courtesan heard people say that there was a Shramana Gautama, a prince of the Shakya clan who had left home, and she even thought, 'I can go to that Shramana now.' At that time, as she was thinking this and about to go out, she thought again: 'I can first see the World Honored One in front of King Bimbisara.' She also thought: 'Moreover, King Bimbisara will lead many people to the Shramana, and the crowd will be noisy, which might hinder my progress. I should rather go quickly through the gaps in the collapsed walls, where no one walks, and see the World Honored One first.' At that time, after thinking this, she hired many people and told them: 'Whoever can remove the most bricks from the city wall will be given the corresponding amount of money.'

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。」是時彼等諸受僱人，一念時間破彼墻已，而得道除一切瓦石荊棘平正。爾時，淫女婆羅跋帝，即遣莊束妙好車乘，坐于其上，從自己家出，行端直平正好道，欲詣杖林善安住塔，見佛世尊頂禮恭敬。

爾時，世尊知彼淫女婆羅跋帝心之所念，知已即作如是念言：「若彼淫女于先而來見於我者，其頻頭王既在後來，見此淫女立於我前，則生疑阻。」作是念已，即作神通，令彼淫女即更不能于王前來。其頻頭王，欲于先來，其車一定，即住不行。

爾時，頻頭娑羅大王，心生恐怖，悵怏毛豎，作如是念：「我今有何鬼神災禍為我作礙，致使如此？」是時，彼處有一天神，知于頻頭娑羅王心，在虛空中隱身不現，而告王言：「大王！汝今莫生恐怖。大王！汝今亦無災禍，亦無變怪。雖然大王！汝于某處瞻波城中，禁系一人，名為某甲，速令解放，車即得行。」爾時，頻頭娑羅大王，聞彼天神如是語已，速疾遣使教放彼人。既散放已，可通車處，車即得行，其不通處，步入山林，往詣佛所。到佛所已，頂禮佛足，卻坐一面。

爾時，彼處摩伽陀國一切人民居士長者，或頂禮已，卻住一面。或有共佛對善語言，各相慰喻訖已，各還卻坐一面。或復有在佛世尊前，說已姓字，既自說已，卻坐一面。或復有人，向佛合掌，卻坐一面。或復有人，對佛默然，卻坐一面。

爾時，國中一切人民長者居士，坐一面已，作如是念：「今日此中有大沙門，復有優婁頻螺迦葉，我等國師。未審今者，為當是此瞿曇沙門，從迦葉邊受學梵行？為迦葉等，從沙門邊學修梵行？」

爾時，世尊知摩伽陀一切人民長者居士心之所念，以偈告彼長老優婁頻螺迦葉，作如是言：

「迦葉汝見何事情，　　先在河邊修苦行， 為我及眾說此意，　　棄彼祭祀事云何？」

爾時，長老優婁頻螺梵志迦葉，即還以偈奉答佛言：

「色聲香味及觸法，　　五欲世間人所求， 如是染愛滿天中，　　為貪是事我祭祀

現代漢語譯本：當時，那些被僱傭的人，只用一念的時間就破開了那堵墻，並且清除了所有的瓦礫、石頭和荊棘，使道路平坦。那時，婆羅跋帝立刻準備好裝飾精美的車乘，坐上車，從自己家中出發，沿著筆直平坦的大道，想要前往杖林善安住塔，去拜見佛陀世尊，行頂禮恭敬之禮。 當時，世尊知道婆羅跋帝心中所想，知道后就想：『如果她先來見我，而頻頭王后來，看到她站在我面前，就會產生疑慮和阻礙。』想到這裡，世尊就施展神通，使婆羅跋帝無法在頻頭王之前到達。而頻頭王想要先來，他的車子卻突然停住，無法前行。 當時，頻頭娑羅大王心中感到恐懼，驚慌失措，毛髮豎立，心想：『我現在遇到了什麼鬼神災禍，竟然阻礙我到這裡？』這時，那裡有一位天神，知道頻頭娑羅王的心思，就隱身在虛空中，對國王說：『大王！你現在不要感到恐懼。大王！你現在也沒有遇到什麼災禍，也沒有什麼變故。但是大王！你在某個地方的瞻波城中，囚禁了一個人，名叫某甲，你趕快把他釋放，車子就可以通行了。』當時，頻頭娑羅大王聽到天神這樣說，就立刻派人去釋放那個人。那人被釋放后，可以通車的地方，車子就能夠通行了；不能通車的地方，就步行進入山林，前往佛陀所在之處。到達佛陀那裡后，頂禮佛足，然後退坐在一旁。 當時，摩伽陀國的所有人民、居士、長者，有的頂禮佛陀后，退坐在一旁；有的和佛陀互相問候，互相安慰之後，各自退坐在一旁；還有的在佛陀世尊面前，說出自己的姓名，說完后，退坐在一旁；還有的人，向佛陀合掌，退坐在一旁；還有的人，面對佛陀默然不語，退坐在一旁。 當時，國中所有的人民、長者、居士，坐在一旁后，心中都在想：『今天這裡有一位大沙門，還有優婁頻螺迦葉，是我們的國師。不知道現在，是這位瞿曇沙門從迦葉那裡學習梵行呢？還是迦葉等人，從這位沙門這裡學習修行呢？』 當時，世尊知道摩伽陀國所有人民、長者、居士心中所想，就用偈語告訴長老優婁頻螺迦葉，這樣說道： 『迦葉，你看到什麼情況，先前在河邊修行苦行，爲了我和大眾說說你的想法，你放棄祭祀又是為什麼呢？』 當時，長老優婁頻螺梵志迦葉，就用偈語回答佛陀說： 『色、聲、香、味、觸、法，這五欲是世間人所追求的，這樣的貪愛充滿了天地之間，爲了貪戀這些，我才進行祭祀。』

English version: At that time, those hired workers, in the space of a single thought, had broken down the wall, and cleared away all the rubble, stones, and thorns, making the path smooth. Then, Bharadvati immediately prepared a beautifully adorned carriage, sat upon it, and set out from her home, traveling along a straight and level road, intending to go to the Staff Forest Good Abiding Stupa, to see the Buddha, the World Honored One, and pay her respects. At that time, the World Honored One knew what Bharadvati was thinking in her heart, and knowing this, he thought: 'If she comes to see me first, and King Bimbisara comes later, seeing her standing before me, he will have doubts and be hindered.' Having thought this, the World Honored One then performed a miracle, causing Bharadvati to be unable to arrive before the king. And King Bimbisara, wanting to arrive first, his carriage suddenly stopped and could not move forward. At that time, King Bimbisara felt fear in his heart, was flustered, and his hair stood on end, thinking: 'What kind of ghostly calamity have I encountered now, that is hindering me from getting here?' At this time, there was a deva there, who knew the thoughts of King Bimbisara, and concealed himself in the empty space, and said to the king: 'Great King! You should not feel fear now. Great King! You have not encountered any calamity, nor any strange occurrence. However, Great King! In a certain place in the city of Champa, you have imprisoned a person named so-and-so, quickly release him, and the carriage will be able to pass.' At that time, King Bimbisara, having heard the deva speak in this way, immediately sent people to release that person. After that person was released, in the places where the carriage could pass, the carriage was able to pass; in the places where the carriage could not pass, he walked into the forest, and went to where the Buddha was. Having arrived at the Buddha's place, he bowed at the Buddha's feet, and then sat down to one side. At that time, all the people, householders, and elders of the Magadha kingdom, some having bowed to the Buddha, sat down to one side; some exchanged greetings with the Buddha, and after comforting each other, each sat down to one side; and some, in front of the Buddha, the World Honored One, stated their names, and after stating their names, sat down to one side; and some, with their palms together, sat down to one side; and some, facing the Buddha, remained silent, and sat down to one side. At that time, all the people, elders, and householders in the kingdom, having sat down to one side, were thinking: 'Today, there is a great shramana here, and also Uruvilva Kashyapa, who is our national teacher. I wonder now, is this Gautama shramana learning the Brahma-faring from Kashyapa? Or are Kashyapa and the others learning the practice from this shramana?' At that time, the World Honored One knew what all the people, elders, and householders of the Magadha kingdom were thinking in their hearts, and used a verse to tell the elder Uruvilva Kashyapa, saying: 'Kashyapa, what did you see, that you previously practiced asceticism by the river, for me and the assembly to speak of your thoughts, why did you abandon the sacrifices?' At that time, the elder Uruvilva Brahmin Kashyapa, then used a verse to answer the Buddha, saying: 'Form, sound, smell, taste, touch, and dharma, these five desires are what people in the world seek, such craving fills the heavens and earth, it is for the sake of craving these things that I performed sacrifices.'

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。」

爾時，彼處摩伽陀國一切人民長者居士，及婆羅門，作如是念：「此大沙門！自說一偈，而彼優婁頻螺迦葉，復說一偈，而是二人，竟不知誰何者是師何是弟子？」是時，世尊知諸人民作是念已，還更以偈，問彼優婁頻螺迦葉，作如是言：

「色聲香味觸等法，　　迦葉是中汝樂何？ 或有天上人世中，　　汝心所貪答我問。」

爾時，長老優婁頻螺梵志迦葉，重還以偈奉答是言：

「我見寂靜無礙空，　　無相障礙不能著， 不變易處無有誑，　　是處祭祀樂我心。」

爾時，彼處摩伽陀國一切人民長者居士，心如是念：「此大沙門！自說二偈，而彼優婁頻螺迦葉，亦說二偈，我等今者猶自不知何者是師何是弟子？」如是十方諸佛世尊，皆有此法，若其不令一切大眾，生歡喜心，及希有想，則不說法。

爾時，世尊欲教大眾生於歡喜希有心故，告彼優婁頻螺迦葉，作如是言：「迦葉！汝今若知時者，可為于彼摩伽陀國一切人民長者居士婆羅門等，現上人法，出於神通。」是時，優婁頻螺迦葉聞佛語已，即白佛言：「如世尊教，我不敢違。」

爾時，優婁頻螺迦葉從坐而起，即出神通，飛騰自在，于虛空中，或復經行，或住或坐，或復眠臥，身出煙焰，或復隱身。如是等出種種神通，遍顯示已，從空而下，住于地上，頂禮佛足，而白佛言：「世尊實是我教授師，我今真是無上世尊聲聞弟子。」而說偈言：

「攝受微妙神通已，　　頂禮世尊勝足趺， 我弟子事既已周，　　世尊真是我師父。」

爾時，摩伽陀國眾婆羅門長者居士，及諸人民，心生是念：「今此優婁頻螺迦葉，乃是沙門瞿曇弟子，從沙門邊，行梵行耶？」作是知已，向世尊邊，生信向心生希有想。

爾時，世尊知諸大眾生於歡喜希有之想，即為大眾，次第說法，所謂教行佈施持戒，說于生天因緣業報，說于厭離五欲之事，說漏盡因，說盡煩惱，讚歎出家，護助解脫。而世尊知摩伽陀國婆羅門等長者居士，及諸大眾，一切已生歡喜之心，生柔軟心無染著心。

爾時，世尊知彼大眾應當得道，又復一切諸佛世尊知諸眾生，或有讚歎而得道法，即為大眾，如應而說，所謂苦集及於滅道

現代漢語譯本： 當時，摩伽陀國的所有人民、長者、居士以及婆羅門，心中都在想：『這位大沙門！自己說了一首偈，而那位優婁頻螺迦葉，也說了一首偈，這兩人，到底誰是老師誰是弟子呢？』這時，世尊知道人們心中所想，就再次用偈語問優婁頻螺迦葉，說道： 『色、聲、香、味、觸等法，迦葉你喜歡哪一個？或者在天上人間，你心中貪戀的是什麼，回答我的問題。』 當時，長老優婁頻螺梵志迦葉，再次用偈語回答說： 『我看到寂靜無礙的空，沒有形相障礙，不能執著，不變易的地方沒有虛妄，這個地方的祭祀讓我心生歡喜。』 當時，摩伽陀國的所有人民、長者、居士，心中都在想：『這位大沙門！自己說了兩首偈，而那位優婁頻螺迦葉，也說了兩首偈，我們現在還是不知道誰是老師誰是弟子？』就像十方諸佛世尊一樣，都有這樣的規律，如果不能讓所有大眾生起歡喜心和稀有之想，就不會說法。 這時，世尊爲了讓大眾生起歡喜和稀有之心，就告訴優婁頻螺迦葉，說道：『迦葉！你如果認為時機成熟，可以為摩伽陀國的所有人民、長者、居士、婆羅門等，展示超凡的法力，顯現神通。』當時，優婁頻螺迦葉聽了佛的話，就對佛說：『如世尊所教，我不敢違背。』 這時，優婁頻螺迦葉從座位上站起來，就顯現神通，自在地飛騰在虛空中，或者在空中行走，或者站立，或者坐著，或者睡覺，身上發出煙焰，或者隱身不見。像這樣顯現各種神通，全部展示完畢后，從空中下來，站在地上，頂禮佛足，對佛說：『世尊確實是我的教授老師，我現在真是無上世尊的聲聞弟子。』並說偈語道： 『接受了微妙的神通后，頂禮世尊殊勝的足，我做弟子的事情已經完成，世尊真是我的老師。』 當時，摩伽陀國的婆羅門、長者、居士以及所有人民，心中都在想：『現在這位優婁頻螺迦葉，竟然是沙門瞿曇的弟子，從沙門那裡修行梵行嗎？』知道這些后，他們對世尊生起了信心和嚮往之心，生起了稀有之想。 這時，世尊知道大眾生起了歡喜和稀有之想，就為大眾依次說法，講說佈施、持戒的修行，講說生天的因緣和業報，講說厭離五欲的事情，講說漏盡的原因，講說煩惱的斷盡，讚歎出家，護持解脫。世尊知道摩伽陀國的婆羅門等長者、居士以及所有大眾，都已經生起了歡喜心，生起了柔軟心，沒有染著之心。 這時，世尊知道大眾應當得道，又像所有諸佛世尊一樣，知道眾生，有的通過讚歎而得道法，就為大眾，如其所應地講說，講說苦、集以及滅、道。

English version: At that time, all the people, elders, householders, and Brahmins of the Magadha kingdom thought, 'This great Shramana! He himself recited a verse, and that Uruvilva Kashyapa also recited a verse. These two, who is the teacher and who is the disciple?' Then, the World Honored One, knowing what the people were thinking, again used a verse to ask Uruvilva Kashyapa, saying: 'Of form, sound, smell, taste, and touch, Kashyapa, which do you enjoy? Or in the heavens or the human world, what does your heart crave? Answer my question.' At that time, the elder Uruvilva Brahmin Kashyapa, again responded with a verse, saying: 'I see the peaceful, unobstructed emptiness, without form or hindrance, unable to be attached. The unchanging place is without deception. The sacrifices in this place please my heart.' At that time, all the people, elders, and householders of the Magadha kingdom thought, 'This great Shramana! He himself recited two verses, and that Uruvilva Kashyapa also recited two verses. We still do not know who is the teacher and who is the disciple?' Just like the World Honored Ones of the ten directions, they all have this principle: if they cannot make all the assembly generate joy and a sense of wonder, they will not teach the Dharma. Then, the World Honored One, wishing to cause the assembly to generate joy and a sense of wonder, told Uruvilva Kashyapa, saying, 'Kashyapa! If you know the time is right, you may demonstrate superior powers and manifest supernatural abilities for all the people, elders, householders, and Brahmins of the Magadha kingdom.' At that time, Uruvilva Kashyapa, having heard the Buddha's words, said to the Buddha, 'As the World Honored One instructs, I dare not disobey.' Then, Uruvilva Kashyapa rose from his seat and manifested supernatural powers, freely flying in the empty sky, sometimes walking in the air, sometimes standing, sometimes sitting, sometimes sleeping, his body emitting smoke and flames, or sometimes becoming invisible. Having displayed various supernatural powers in this way, he descended from the sky, stood on the ground, bowed at the Buddha's feet, and said to the Buddha, 'The World Honored One is indeed my teaching master. I am now truly a Shravaka disciple of the unsurpassed World Honored One.' And he spoke a verse: 'Having received the subtle supernatural powers, I bow at the World Honored One's supreme feet. My duties as a disciple are now complete. The World Honored One is truly my teacher.' At that time, the Brahmins, elders, householders, and all the people of the Magadha kingdom thought, 'Now this Uruvilva Kashyapa is actually a disciple of the Shramana Gautama, practicing the Brahma-faring from the Shramana?' Having understood this, they developed faith and aspiration towards the World Honored One, and generated a sense of wonder. Then, the World Honored One, knowing that the assembly had generated joy and a sense of wonder, taught the Dharma to the assembly in sequence, speaking about the practice of giving and keeping precepts, speaking about the causes and karmic results of being born in the heavens, speaking about the aversion to the five desires, speaking about the causes of the exhaustion of outflows, speaking about the exhaustion of afflictions, praising renunciation, and supporting liberation. The World Honored One knew that the Brahmins, elders, householders, and all the assembly of the Magadha kingdom had all generated joy, had generated soft hearts, and had no attachment. Then, the World Honored One, knowing that the assembly should attain the Path, and also like all the World Honored Ones, knowing that some beings attain the Dharma through praise, spoke to the assembly as appropriate, speaking about suffering, its origin, and its cessation and the path.

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。世尊為彼大眾宣說是法相時，彼等大眾，在於坐中，頻頭娑羅而為上首，已外十一那由他人，一時領悟。

（復有師言：「凡有十二那由他人，遠塵離垢，盡煩惱界，心得清凈，于諸法中，生凈法眼，可有集法，皆是滅相，如實證知。譬如凈衣，無垢無膩，無有黑色，隨其所染，易受於色。如是如是，彼摩伽陀諸婆羅門長者居士，及以人民，坐于彼座，遠塵離垢，乃至一切苦集之法，皆是滅相，如是證知。其中復有一那由他清信士，受優婆塞戒。」）

爾時，摩伽陀王頻頭娑羅，已見法相，已知法相，已入法相，於法相中，已度諸疑，徹過無礙，于諸法中，無復礙心已得無畏，世尊法中，不復隨他，不復問他，一切法中，得如是知自在無礙。時頻頭王即白佛言：「如來世尊！我昔在家作童子時，發五種愿，我於今日，悉得成就。何等為五？一者我在少年之時，早得王位。世尊！此是我之初願，今已得成。

「第二又愿，得王位已，我治化內，有佛出世。此即是我第二心願，今已得成。第三又愿，佛出世已，彼世尊邊，我設供養，令得歡喜。此是我心第三之愿，今亦得成。

「第四又愿，彼世尊邊，歡喜心已，為我說法。此即是我第四心願，今亦得成。第五又愿，彼世尊所，為我說法，愿我一切，悉得證知。此即是我第五心願，今亦得成。

「又復世尊！我昔在家童子之時，發如是心，愿有所作，我悉得成。無上世尊，我今遂也！善修伽陀，我今勝也！譬如有人，身曲得舒，有人逃避，藏伏得出，迷人得道，闇地得明，盲眼之人，顯見諸色。無上世尊！我今亦然。然今世尊，種種方便，為我說法。

「又復世尊！我從今去，歸依世尊、歸依法寶、歸依聖僧。從今日去，一切時行優婆塞行，愿世尊知我如是持。如來世尊！我從今去，盡此形壽，誓不殺生，護眾生命，猶如已命，為諸眾生，作歸依處。如是等持五戒十善。唯愿世尊及比丘眾，受我明日飯食供養。」

爾時，世尊為摩伽國頻頭大王，默然受請。時，頻頭王知佛默然受其請已，即白佛言：「善哉！世尊！坐此車上，入王舍城，我當自行牽於此車。」作是語已，佛語王言：「善哉大王！唯愿大王！常得安樂。我不用車

現代漢語譯本：當世尊為大眾宣講佛法時，在座的大眾，以頻頭娑羅王為首，除了他之外，還有十一那由他人，同時領悟了佛法。 （另有法師說：『總共有十二那由他人，遠離塵垢，斷盡煩惱，內心清凈，對於一切法，生起清凈的法眼，明白一切有生之法，皆是滅相，如實地證悟。譬如干凈的衣服，沒有污垢和油膩，也沒有黑色，隨著所染的顏色，容易被染色。就像這樣，摩伽陀國的婆羅門、長者、居士以及人民，坐在那裡，遠離塵垢，乃至一切苦集之法，都是滅相，如此證悟。其中又有一那由他清信士，受了優婆塞戒。』） 當時，摩伽陀國王頻頭娑羅，已經見到佛法的真諦，已經瞭解佛法的真諦，已經進入佛法的真諦，在佛法的真諦中，已經度脫了各種疑惑，徹底通達無礙，對於一切法，不再有任何障礙，已經獲得了無畏，在世尊的佛法中，不再隨從他人，不再詢問他人，對於一切法，都能夠如此自在無礙地瞭解。當時，頻頭王就對佛說：『如來世尊！我以前在家做童子的時候，發了五種願望，我今天，全部都實現了。是哪五種呢？第一，我在年少的時候，早日得到王位。世尊！這是我的第一個願望，現在已經實現了。 『第二，我又希望，得到王位后，在我統治的區域內，有佛出世。這正是我的第二個心願，現在也已經實現了。第三，我又希望，佛出世后，在世尊那裡，我能夠供養，讓他歡喜。這是我的第三個心願，現在也已經實現了。 『第四，我又希望，在世尊那裡，歡喜之後，為我說法。這正是我的第四個心願，現在也已經實現了。第五，我又希望，在世尊那裡，為我說法，希望我一切都能夠證悟。這正是我的第五個心願，現在也已經實現了。 『還有，世尊！我以前在家做童子的時候，發過這樣的心願，希望有所作為，我都能成功。無上的世尊，我現在都實現了！善哉，伽陀，我現在勝利了！譬如有人，身體彎曲能夠伸直，有人逃避躲藏能夠出來，迷路的人能夠找到道路，黑暗的地方能夠見到光明，盲眼的人能夠看見各種顏色。無上的世尊！我現在也是這樣。現在世尊，用各種方便，為我說法。 『還有，世尊！我從今以後，皈依世尊、皈依法寶、皈依聖僧。從今天起，一切時都奉行優婆塞的戒律，希望世尊知道我如此持戒。如來世尊！我從今以後，直到生命結束，發誓不殺生，保護眾生的生命，如同自己的生命一樣，為一切眾生，做歸依之處。如此等持五戒十善。只希望世尊和比丘僧眾，接受我明天飯食的供養。』 當時，世尊默然接受了摩伽陀國頻頭大王的邀請。當時，頻頭王知道佛默然接受了他的邀請后，就對佛說：『太好了！世尊！請坐在這輛車上，進入王舍城，我親自來牽這輛車。』說完這話后，佛對國王說：『太好了，大王！希望大王！常常得到安樂。我不用車。』

English version: When the World Honored One was expounding the Dharma to the assembly, the assembly, with King Bimbisara at its head, and eleven nayutas of others besides him, simultaneously comprehended the Dharma. (Another teacher said: 'There were a total of twelve nayutas of others who were far from dust and defilement, exhausted the realm of afflictions, their minds were pure, and in all dharmas, they generated pure Dharma eyes, understanding that all dharmas that arise are of the nature of cessation, truly realizing it. Just like a clean garment, without dirt or grease, and without blackness, it easily takes on the color it is dyed with. Just like that, the Brahmins, elders, householders, and people of Magadha, sitting there, were far from dust and defilement, and even all dharmas of suffering and its arising, were of the nature of cessation, thus realizing it. Among them, there was another nayuta of lay devotees who received the upasaka precepts.') At that time, King Bimbisara of Magadha had already seen the true nature of the Dharma, had already understood the true nature of the Dharma, had already entered the true nature of the Dharma, in the true nature of the Dharma, had already overcome all doubts, thoroughly penetrated without obstruction, in all dharmas, no longer had any obstacles, had already obtained fearlessness, in the World Honored One's Dharma, no longer followed others, no longer questioned others, in all dharmas, was able to understand so freely and without obstruction. At that time, King Bimbisara then said to the Buddha: 'World Honored One, Tathagata! When I was a boy at home, I made five vows, and today, all of them have been fulfilled. What are the five? First, when I was young, I would obtain the throne early. World Honored One! This was my first vow, and now it has been fulfilled.' 'Second, I also wished that after obtaining the throne, in the area I ruled, a Buddha would appear in the world. This is my second wish, and now it has also been fulfilled. Third, I also wished that after the Buddha appeared in the world, at the World Honored One's place, I would make offerings, causing him to be joyful. This is my third wish, and now it has also been fulfilled.' 'Fourth, I also wished that at the World Honored One's place, after being joyful, he would preach the Dharma for me. This is my fourth wish, and now it has also been fulfilled. Fifth, I also wished that at the World Honored One's place, he would preach the Dharma for me, and I would be able to realize everything. This is my fifth wish, and now it has also been fulfilled.' 'Furthermore, World Honored One! When I was a boy at home, I made such a wish, hoping that whatever I did, I would succeed. Supreme World Honored One, now I have achieved it! Well done, Gatha, now I have won! It is like someone whose body is bent and can straighten, someone who has escaped and hidden can come out, someone who is lost can find the way, a dark place can see light, and a blind person can see all colors. Supreme World Honored One! Now I am also like that. Now the World Honored One, with various skillful means, preaches the Dharma for me.' 'Furthermore, World Honored One! From now on, I take refuge in the World Honored One, take refuge in the Dharma Jewel, and take refuge in the Sangha. From today onwards, at all times, I will practice the precepts of an upasaka, hoping that the World Honored One knows that I uphold the precepts in this way. World Honored One, Tathagata! From now on, until the end of my life, I vow not to kill, to protect the lives of all beings, as if they were my own, and to be a place of refuge for all beings. Thus, I will uphold the five precepts and the ten good deeds. I only hope that the World Honored One and the assembly of monks will accept my offering of food tomorrow.' At that time, the World Honored One silently accepted the invitation of King Bimbisara of Magadha. At that time, King Bimbisara, knowing that the Buddha had silently accepted his invitation, then said to the Buddha: 'Excellent! World Honored One! Please sit in this chariot and enter Rajagriha, and I will personally pull this chariot.' After saying this, the Buddha said to the king: 'Excellent, Great King! May the Great King! Always be at peace. I do not need a chariot.'

---

。」

時，頻頭王從坐而起，頂禮佛足，圍繞世尊，三匝竟已，辭佛而去。

其頻頭王去未久間，時諸比丘即白佛言：「希有世尊！云何今日摩伽陀王，佈施世尊馬車令乘，又乞自行？此事云何？」作是語已，默然而住。

爾時，佛告諸比丘言：「汝諸比丘！至心諦聽。其摩伽陀頻頭大王，非但今日佈施於我馬車令乘，為我牽車；往昔亦然，已曾施我諸如是事。」時諸比丘，重白佛言：「唯愿世尊！為我等說其事云何？」

爾時，佛告諸比丘言：「我念往昔，迦尸國內有一王，名善意樂法，如法王治。時，天帝釋欲見彼王，告調御天摩多梨言(隋言無著處)：『汝摩多梨，至迦尸國，將善意王來見於我，為我語彼，作如是言：「仁者善意！三十三天，及天帝釋，欲得見汝，仁者莫辭，要必須來。」』

「時，調御天摩多梨即白帝釋言：『如天主教，不敢有違。』既受教已，嚴駕賢車，其車控馭千疋馬牽莊嚴訖已，即時飛下閻浮提地，詣迦尸國善意王邊。既到彼已，住于虛空，以偈白于善意王言：

「『仁者今可來上車，　　天乘莊嚴無有上， 諸天憶念于仁者，　　是彼三十三天王。』 爾時善意王既聞，　　即從東面登車上， 此乘最勝無有譬，　　行詣向于尊勝天。 諸天遙見彼王來，　　各起而迎告于彼： 『善來人中法王者，　　共天帝釋坐此處。』 是時帝釋大天王，　　遙見彼王來即起， 迎逆而告王言曰：　　『善來世間汝大王， 於今此處自在天，　　可住此承天威力， 意欲停時隨多少，　　任情所用終不違。』

「爾時，彼王在於忉利三十三天多時住已，心意不樂，作是念言：『我今恐畏壽命減損。』作是念已，即便以偈白帝釋言：

「『我昔初來樂天上，　　此處音樂微妙聲， 我今恐畏壽命終，　　所以還不樂天果。』

「爾時，忉利帝釋天王，即還以偈報答于彼善意王言：

「『王今年壽未虧減，　　命終之日猶尚遙， 但以王今善業微，　　是故不樂於天上。 仁者昔來乘自力，　　彼業今盡無有餘， 既以罪業迷惑心，　　故令心不樂天上。 今若欲受天威力，　　即受天樂如舊時， 如於微妙車乘中，　　又如惑亂妙林苑， 汝今若作如是想，　　即得心樂住此天

現代漢語譯本：那時，頻頭王從座位上站起來，向佛陀的腳行頂禮，圍繞世尊三圈后，告辭佛陀離去。 頻頭王離開后不久，眾比丘就對佛陀說：『稀有啊，世尊！為什麼今天摩伽陀王佈施世尊馬車乘坐，自己卻步行？這是怎麼回事呢？』說完這些話，他們就默默地站著。 這時，佛陀告訴眾比丘說：『你們這些比丘！專心仔細地聽。這位摩伽陀頻頭大王，不只是今天佈施給我馬車乘坐，為我牽車；過去也是這樣，曾經施捨給我諸如此類的事情。』眾比丘再次對佛陀說：『唯愿世尊！為我們說說那件事是怎麼回事？』 這時，佛陀告訴眾比丘說：『我回憶過去，在迦尸國有一位國王，名叫善意樂法，他以正法治理國家。當時，天帝釋看見那位國王，告訴調御天摩多梨說（隋朝時稱為無著處）：『你，摩多梨，到迦尸國去，把善意王帶來見我，替我告訴他，這樣說：「仁者善意！三十三天和天帝釋都想見你，你不要推辭，一定要來。」』 『當時，調御天摩多梨就對帝釋說：『遵從天帝的教誨，不敢違背。』接受教誨后，他準備好賢良的車駕，用一千匹馬牽引，裝飾完畢后，立即飛到閻浮提，來到迦尸國善意王身邊。到達那裡后，他停留在空中，用偈語告訴善意王說： 『仁者現在可以上車了，天上的車駕無比莊嚴，諸天都在思念著你，那是三十三天的天王。』當時，善意王聽了之後，就從東面登上車，這輛車無比殊勝，無可比擬，前往尊勝的天界。 諸天遠遠地看見那位國王來了，都起身迎接他，告訴他說：『歡迎你，人間的法王，和天帝釋一起坐在這裡。』這時，帝釋大天王，遠遠地看見那位國王來了，就起身迎接，對國王說：『歡迎你，世間的大王，現在這裡是自在天，可以住在這裡承受天上的威力，想停留多久都可以，隨你心意，絕不違背。』 『當時，那位國王在忉利三十三天住了很久，心裡不高興，心想：『我現在恐怕壽命會減少。』這樣想后，就用偈語告訴帝釋說： 『我當初來到天上很高興，這裡的音樂聲音美妙，我現在恐怕壽命會終結，所以不樂意享受天上的果報。』 『當時，忉利帝釋天王，就用偈語回答善意王說： 『大王你今年的壽命沒有減少，壽命終結的日子還很遙遠，只是因為你現在的善業微薄，所以不樂意在天上。你以前是憑藉自己的力量來的，那個業力現在已經用盡，沒有剩餘了，因為罪業迷惑了你的心，所以讓你不樂意在天上。現在如果你想承受天上的威力，就可以像以前一樣享受天上的快樂，就像在美妙的車乘中，又像在迷惑的妙林苑中，你現在如果這樣想，就會感到快樂，住在這裡。』

English version: At that time, King Bimbisara rose from his seat, bowed at the Buddha's feet, circumambulated the Blessed One three times, and then took his leave. Not long after King Bimbisara had left, the monks said to the Buddha, 'It is amazing, Blessed One! Why did King Bimbisara of Magadha offer the Blessed One a chariot to ride in, while he himself walked? What is the reason for this?' Having said this, they remained silent. Then, the Buddha said to the monks, 'Listen carefully, monks! This great King Bimbisara of Magadha has not only offered me a chariot to ride in and pulled it for me today; he has done so in the past as well, having offered me such things before.' The monks then asked the Buddha again, 'We beseech you, Blessed One! Please tell us how this came to be?' Then, the Buddha said to the monks, 'I recall in the past, in the country of Kashi, there was a king named Good Intention Dharma, who ruled according to the Dharma. At that time, the god Indra saw that king and said to the charioteer god Matali (known as 'No Attachment Place' in the Sui Dynasty): 'You, Matali, go to the country of Kashi and bring King Good Intention to see me. Tell him for me, saying: 「Good Intention, noble one! The Thirty-three Gods and Indra wish to see you. Do not refuse, you must come.」' 'Then, the charioteer god Matali said to Indra, 'As the heavenly lord commands, I dare not disobey.' Having received the command, he prepared a fine chariot, harnessed with a thousand horses, and after it was fully adorned, he immediately flew down to Jambudvipa and went to King Good Intention in Kashi. Having arrived there, he stayed in the air and told King Good Intention in verse: 'Noble one, you may now come up into the chariot, the heavenly chariot is incomparably magnificent, the gods are thinking of you, he is the king of the Thirty-three Heavens.' At that time, King Good Intention, having heard this, ascended the chariot from the east. This chariot was most excellent and incomparable, and it proceeded towards the supreme heavens. The gods, seeing that king coming from afar, all rose to greet him, saying, 'Welcome, Dharma King of the human world, sit here with Indra.' At that time, the great god Indra, seeing that king coming from afar, rose to greet him and said to the king, 'Welcome, great king of the world, now this is the heaven of freedom, you may stay here and receive the power of heaven, stay as long as you wish, according to your will, and it will never be denied.' 'At that time, that king stayed in the Trayastrimsa Heaven for a long time, but his heart was not happy, and he thought, 'I am now afraid that my lifespan will decrease.' Having thought this, he then told Indra in verse: 'When I first came to heaven, I was very happy, the music here is wonderful, but now I am afraid that my lifespan will end, so I am not happy to enjoy the heavenly rewards.' 'Then, the god Indra of Trayastrimsa Heaven, replied to King Good Intention in verse: 'Your lifespan this year has not decreased, the day of your death is still far away, but because your good deeds are now weak, you are not happy in heaven. You came here before by your own power, that karma is now exhausted, there is nothing left, because your mind is confused by sin, it makes you unhappy in heaven. Now if you want to receive the power of heaven, you can enjoy the happiness of heaven as before, like in a wonderful chariot, or like in a confusing wonderful garden, if you think like this now, you will feel happy and stay here.'

---

。』

「時，善意王聞此偈已，即便咨白天帝釋言：『大善天王！我從此處至人間，當作多福業，行於佈施，行於苦行，行於善事，語言多實，受于齋戒。我當作是諸善業已，還更來上於此天上。』時，天帝釋告彼王言：『如是如是，如仁者言。汝今日從此處已去，至於人間，當作如是多種功德，多作善業，乃至佈施，受于齋戒，汝造如是善業竟已，還來天上。』

「時，善意王住彼天上，經歷多時，然後還詣向閻浮提，至其王宮，宮內所有婇女妃后及諸王子，大臣百官，親眷屬等，皆悉死亡，無有一在。而王不見彼等舊人，心中不樂，憂愁悵怏，而說偈言：

「『此是彼之舊衣服，　　瓔珞臂釧及耳珰， 生平護惜不施他，　　今死物留身何在？ 如是種種莊嚴具，　　床褥被枕妙綩綖， 園林池沼及香山，　　忽然而舍於此處。 一切人民既不見，　　所有宮殿並虛空， 婦兒眷屬悉皆無，　　我意云何樂於此？ 智慧尊豪甚富貴，　　如是威德大家生， 司命惡鬼不護持，　　磨滅悉皆使離散。 若富若貴若貧賤，　　若聰若慧若愚癡， 或少或壯或老年，　　若至於此盡時節， 其司命鬼不能護，　　一切捉撮使消亡。 諸有剎利婆羅門，　　毗舍首陀貴賤等， 或旃陀羅涂摩類，　　時至不簡擇彼留。 一切摧折悉無遺，　　猶如山川疾流駃， 拔諸險岸所生樹，　　老病死至亦復然， 吞啖眾類身命根。　　我親自於彼處見， 四埵所居四鎮主，　　忉利三十三天宮， 一戲意喜遊歷行，　　七日七夜時不及。 我住于彼帝釋處，　　面前恒對矚天王， 彼邊所睹余諸天，　　常見有于如是事。 我今唯造作福業，　　行檀舍施及尸羅， 精進忍辱智慧禪，　　誓更不求王位報。』」

爾時，佛告諸比丘言：「汝等比丘！欲知彼時善意王者，則我身是；其摩多梨調御天者，即此摩伽頻頭王是。其于彼時，將車請我，為我牽車；今亦如是，請我與車，亦欲為我躬自馭駕，本誓願然。」

爾時，頻頭娑羅大王至己宮殿，到已彼夜辦具種種甘美飲食，悉皆豐足，所謂啖食唼食𠲿食舐食，諸如是等一切並訖。過彼夜后，掃灑堂殿，鋪設諸座，即遣使人往詣佛所咨請時至，作如是言：「善哉！世尊！時節慾至，所營飯食，已辦具訖

現代漢語譯本：當時，善意王聽了這首偈語后，立即向天帝釋請示說：『偉大的天王！我從這裡到人間，應當多做有福德的事業，實行佈施，實行苦行，實行善事，說話多真實，受持齋戒。我做了這些善業后，還要再回到這天上來。』當時，天帝釋告訴善意王說：『是的，是的，正如你所說。你今天從這裡去到人間，應當做這樣多種功德，多做善業，乃至佈施，受持齋戒，你造作了這些善業之後，還要回到天上來。』 當時，善意王住在天上，經過很長時間，然後又回到閻浮提，到了他的王宮，宮內所有的宮女妃子以及各位王子，大臣百官，親戚眷屬等，都已全部死亡，沒有一個還在世。而國王看不到那些舊人，心中不快樂，憂愁悵惘，於是說了這首偈語： 『這些是他們以前的舊衣服，瓔珞臂釧和耳環，生前愛護珍惜不給別人，現在死了東西留下身體在哪裡？像這樣種種的裝飾品，床鋪被褥精美的絲織品，園林池塘和香山，忽然間都捨棄在這裡。所有的人民都看不見了，所有的宮殿都空蕩蕩的，妻子兒女親屬都沒有了，我心裡怎麼能快樂呢？智慧尊貴非常富有，像這樣有威望有權勢的大家族，司命的惡鬼也不保護他們，磨滅消散使他們都離散了。 無論是富貴還是貧賤，無論是聰明還是愚癡，無論是年少還是年老，如果到了死亡的時候，司命鬼都不能保護他們，全部抓走使他們消亡。無論是剎帝利還是婆羅門，無論是吠舍還是首陀羅，無論是貴族還是賤民，或者是旃陀羅屠夫之類，死亡來臨時都不會選擇留下他們。 一切都被摧毀沒有留下，就像山川的急流一樣快速，拔掉險岸上生長的樹木，衰老疾病死亡到來也是這樣，吞噬眾生的生命。我親自在那裡看到，四方所居住的四鎮之主，忉利三十三天的宮殿，我曾經高興地遊歷，七天七夜都覺得時間不夠。 我住在天帝釋那裡，經常面對著天王，在那裡看到的其他天人，也經常有這樣的事情發生。我現在只造作福業，實行佈施和持戒，精進忍辱智慧禪定，發誓不再追求王位的回報。』 當時，佛告訴各位比丘說：『你們這些比丘！想知道當時的善意王是誰嗎？就是我的前身；那個摩多梨調御天人，就是現在的摩伽頻頭王。他當時駕車請我，為我牽車；現在也是這樣，請我坐車，也想親自為我駕車，這是他以前的誓願。』 當時，頻頭娑羅大王回到自己的宮殿，到了之後，當晚準備了各種美味的食物，都非常豐盛，包括咀嚼的食物、吸吮的食物、舔食的食物等，一切都準備完畢。過了那一夜之後，打掃了殿堂，鋪設了座位，就派使者到佛那裡請佛前去，說：『世尊！時間快到了，準備的飯食已經準備好了。』

English version: At that time, King Good Intent, having heard this verse, immediately consulted with the heavenly king Śakra, saying: 『Great heavenly king! From here to the human world, I should do many meritorious deeds, practice giving, practice asceticism, practice good deeds, speak truthfully, and observe the precepts. After I have done these good deeds, I will return to this heaven again.』 At that time, the heavenly king Śakra told King Good Intent: 『Yes, yes, as you say. Today, when you go from here to the human world, you should do many such merits, do many good deeds, even giving, and observe the precepts. After you have done these good deeds, you will return to heaven.』 At that time, King Good Intent lived in heaven for a long time, and then returned to Jambudvīpa, to his palace. All the palace women, concubines, princes, ministers, officials, relatives, and family members were all dead, and none remained. The king, not seeing those old people, was unhappy and sorrowful, and spoke this verse: 『These are their old clothes, necklaces, armlets, and earrings, which they cherished and did not give to others when they were alive. Now that they are dead, the things remain, but where are their bodies? Like this, all kinds of ornaments, beds, bedding, and exquisite silk fabrics, gardens, ponds, and fragrant mountains, are suddenly abandoned here. All the people are gone, all the palaces are empty, wives, children, and relatives are all gone, how can I be happy here? The wise, the noble, and the very rich, such powerful and influential families, the evil ghosts of fate do not protect them, they are destroyed and scattered. Whether rich or poor, whether wise or foolish, whether young or old, when the time of death comes, the ghosts of fate cannot protect them, they are all seized and made to perish. Whether they are Kshatriyas or Brahmins, whether they are Vaishyas or Shudras, whether they are nobles or commoners, or even Chandalas and butchers, when death comes, it does not choose to leave them behind. Everything is destroyed without leaving anything behind, like the rapid flow of a mountain stream, uprooting the trees growing on the dangerous banks. The arrival of old age, sickness, and death is also like this, devouring the lives of all beings. I have personally seen there, the four lords who dwell in the four directions, the palaces of the thirty-three heavens of Trayastriṃśa, I used to travel happily, and seven days and seven nights were not enough. I lived with the heavenly king Śakra, constantly facing the heavenly king, and the other heavenly beings I saw there also often had such things happen. Now I will only do meritorious deeds, practice giving and keeping precepts, diligently practice patience, wisdom, and meditation, and vow not to seek the reward of a kingship again.』 At that time, the Buddha told the monks: 『You monks! Do you want to know who King Good Intent was at that time? It was my former self; that Matali, the heavenly charioteer, is now King Magadha Bimbisara. At that time, he drove the chariot to invite me, and pulled the chariot for me; now it is the same, he invites me to ride in the chariot, and also wants to drive the chariot for me himself, this is his former vow.』 At that time, King Bimbisara returned to his palace. After arriving, that night he prepared all kinds of delicious food, all very abundant, including food to be chewed, food to be sucked, food to be licked, and so on, all were prepared. After that night, he cleaned the hall, set up the seats, and sent messengers to the Buddha to invite him, saying: 『Venerable One! The time is approaching, and the prepared food is ready.』

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。」

爾時，世尊于晨朝時，著衣持缽，與比丘眾，左右圍繞，足滿千人，皆是宿舊螺髻梵志所出家者，羽翼世尊，詣王舍城。

爾時，忉利帝釋天王，即自變改化作天身為摩那婆形貌，端正可喜，眾人樂見。頭上還以螺髻為冠，身著黃衣，其左手中，執金澡瓶，右手挾持雜寶之杖，在佛比丘大眾前行，行時其足離地四指不到塵土。爾時，帝釋摩那婆身說此偈言：

「如來自伏能調他，　　共此一千舊螺髻， 如是金色妙身體，　　無上世尊今入城。 自既寂靜能寂他，　　共此一千舊螺髻， 自既得度能度他，　　共此一千舊螺髻， 自既得脫能脫他，　　共此一千舊螺髻， 其有能說十法門，　　十力具足十無勝， 一千比丘左右繞，　　無上世尊今入城。」

爾時，城內一切諸人見天帝釋，作如是言：「希有希有！此摩那婆！極大端正，可喜無雙，人所樂見。此誰侍者？此供承誰？」爾時，忉利帝釋天王即以偈報彼諸人言：

「諸佛善能伏一切，　　寂靜無上最勝尊， 應供天人世間中，　　我今與彼為侍者。 最大丈夫能伏物，　　無有能勝佛世尊， 應供天人世間中，　　我今與彼為侍者。」

爾時，世尊安庠行至頻頭娑羅王宮殿中，入已即便鋪座而坐。爾時，頻頭娑羅大王見佛世尊及諸大眾安坐已訖，自手執持種種肴膳飲食之具，施佛及僧並余大眾，一切充足自恣啖食，眾雜唼𠲿，悉皆訖了。佛及眾僧，飯食竟已，凈洗手足。各將小座，坐于佛前。時，頻頭王坐佛前已，作是思惟：「今日令佛於何處住？莫令去城過近過遠。出家之人，使得安止，如法行道。」時，頻頭王復作是念：「此之竹園，近於城隍，還往穩便，來去不疲，平坦易行，眾人所樂，欲求利益，易得不難，兼少蚊虻毒蛇蝮蝎，晝日寂靜，無人去來，夜裡少聲，蘭若亦得，欲近城池，來去無礙，堪為善人修道之處。我今應用此之竹林，奉施世尊以為坐處。」

時，頻頭王作是念已，而白佛言：「大聖世尊！此竹園林，去王舍城，不近不遠，乃至堪為善人修道。唯愿世尊！教我何法，以此竹林佈施世尊，以為坐處。」

爾時，佛告頻頭王言：「如是大王！若欲佈施我竹林者，聽當佈施彼招提僧。」時頻頭王，即白佛言：「如世尊教

現代漢語譯本：那時，世尊在清晨時分，穿好衣服，拿著缽，與比丘眾一起，左右圍繞著他，人數足有一千人，他們都是以前的螺髻梵志出家的人，像羽翼一樣護衛著世尊，前往王舍城。 那時，忉利天的帝釋天王，立即變化自己的天身，化作一個名叫摩那婆的年輕人的模樣，容貌端正，令人喜愛，眾人見了都高興。頭上仍然梳著螺髻作為頭冠，身上穿著黃色的衣服，左手拿著金色的澡瓶，右手夾著鑲嵌著各種寶物的杖，走在佛陀和比丘大眾的前面，行走時他的腳離地四指，不沾染塵土。那時，帝釋天王以摩那婆的身份說了這首偈語： 『如來自己降伏煩惱，也能調伏他人，與這一千位以前的螺髻梵志一起，如此金色的美妙身體，無上的世尊現在進入城中。 自己已經寂靜，也能使他人寂靜，與這一千位以前的螺髻梵志一起，自己已經得度，也能度化他人，與這一千位以前的螺髻梵志一起，自己已經解脫，也能使他人解脫，與這一千位以前的螺髻梵志一起， 能夠宣說十法門，具足十力，十無所畏，一千位比丘左右圍繞，無上的世尊現在進入城中。』 那時，城裡所有的人看到帝釋天王，都這樣說：『稀有啊，稀有啊！這個摩那婆！極其端正，令人喜愛，無與倫比，人們都喜歡見到他。他是誰的侍者？他侍奉誰？』那時，忉利天的帝釋天王就用偈語回答那些人說： 『諸佛善於降伏一切，寂靜無上，是最尊貴的，應受天人和世間供養，我現在是他的侍者。 最偉大的丈夫能夠降伏一切事物，沒有誰能勝過佛世尊，應受天人和世間供養，我現在是他的侍者。』 那時，世尊安詳地走到頻頭娑羅王的宮殿中，進入后就鋪好座位坐下。那時，頻頭娑羅大王看到佛世尊和所有大眾都坐好后，親自拿著各種美味佳餚的食物，供養佛陀和僧眾以及其他大眾，讓大家充分地、隨意地吃，大家雜亂地吃著，都吃完了。佛陀和僧眾吃完飯後，洗凈手腳。各自拿著小座，坐在佛陀面前。這時，頻頭王坐在佛陀面前后，心中思量：『今天應該讓佛陀住在哪裡呢？不要讓他離城太近或太遠。出家的人，應該讓他們安頓下來，如法修行。』這時，頻頭王又想到：『這個竹園，靠近城墻，來回方便，來去不疲憊，平坦易走，是眾人喜歡的地方，想要尋求利益，容易得到，而且蚊子、毒蛇、蝎子也少，白天安靜，沒有人來往，晚上聲音也少，可以作為蘭若，又靠近城池，來去沒有障礙，適合善人修行的地方。我現在應該用這個竹林，奉獻給世尊作為居住的地方。』 這時，頻頭王這樣想完后，就對佛陀說：『大聖世尊！這個竹園，離王舍城不近也不遠，甚至適合善人修行。希望世尊！教我用什麼方法，把這個竹林佈施給世尊，作為居住的地方。』 那時，佛陀告訴頻頭王說：『大王！如果你想佈施竹林給我，就應該佈施給招提僧。』這時，頻頭王立即對佛陀說：『如世尊所教導的那樣。』

English version: At that time, the World Honored One, in the early morning, put on his robes, took his bowl, and with a multitude of monks, about a thousand in number, surrounding him on the left and right, all of whom were former ascetics with coiled hair who had left home, like wings protecting the World Honored One, went to the city of Rajagriha. At that time, the Heavenly King Sakra, Lord of the Devas of Trayastrimsa, immediately transformed his heavenly body into the form of a young man named Manava, with a handsome and pleasing appearance, delightful to all who saw him. He still wore a coiled hair crown on his head, dressed in yellow robes, holding a golden water bottle in his left hand, and a staff adorned with various jewels in his right hand, walking in front of the Buddha and the assembly of monks. As he walked, his feet were four fingers' breadth above the ground, not touching the dust. At that time, Sakra, in the form of Manava, spoke this verse: 'The Tathagata, having subdued himself, can also subdue others, together with these thousand former ascetics with coiled hair. Such a golden and wondrous body, the unsurpassed World Honored One, now enters the city. Having attained tranquility himself, he can also bring tranquility to others, together with these thousand former ascetics with coiled hair. Having attained liberation himself, he can also liberate others, together with these thousand former ascetics with coiled hair. Having attained release himself, he can also release others, together with these thousand former ascetics with coiled hair. He who can expound the ten Dharma gates, possessing the ten powers, and the ten fearlessnesses, with a thousand monks surrounding him, the unsurpassed World Honored One, now enters the city.' At that time, all the people in the city, seeing the Heavenly King Sakra, said, 'How rare, how rare! This Manava! He is extremely handsome, pleasing, and unparalleled, and people are delighted to see him. Whose attendant is he? Whom does he serve?' At that time, the Heavenly King Sakra, Lord of the Devas of Trayastrimsa, replied to those people with a verse: 'The Buddhas are skilled in subduing all, tranquil, unsurpassed, and most venerable, worthy of offerings from gods and humans in the world. I am now his attendant. The greatest hero can subdue all things, and none can surpass the Buddha, the World Honored One, worthy of offerings from gods and humans in the world. I am now his attendant.' At that time, the World Honored One walked calmly to the palace of King Bimbisara, and after entering, he spread out his seat and sat down. At that time, King Bimbisara, seeing that the Buddha and all the assembly were seated, personally took various delicious foods and offered them to the Buddha, the Sangha, and the rest of the assembly, allowing everyone to eat their fill and at their leisure. They ate in a mixed manner, and all finished eating. After the Buddha and the Sangha had finished their meal, they washed their hands and feet. Each took a small seat and sat before the Buddha. Then, King Bimbisara, after sitting before the Buddha, thought to himself, 'Where should I have the Buddha stay today? It should not be too close or too far from the city. Those who have left home should be able to settle down and practice the Dharma properly.' Then, King Bimbisara thought again, 'This bamboo grove is close to the city walls, convenient for going back and forth, not tiring to travel, flat and easy to walk, a place that people like, and where it is easy to seek benefits. Moreover, there are few mosquitoes, poisonous snakes, and scorpions. It is quiet during the day, with no one coming and going, and there is little noise at night. It can be a suitable place for a monastery, and it is close to the city, with no obstacles to coming and going, suitable for virtuous people to practice the Way. I should now use this bamboo grove to offer to the World Honored One as a place to stay.' Having thought this, King Bimbisara said to the Buddha, 'Great Sage, World Honored One! This bamboo grove is neither too close nor too far from the city of Rajagriha, and it is even suitable for virtuous people to practice the Way. I beseech the World Honored One! Teach me what method to use to offer this bamboo grove to the World Honored One as a place to stay.' At that time, the Buddha said to King Bimbisara, 'Great King! If you wish to offer the bamboo grove to me, you should offer it to the Sangha of the four directions.' Then, King Bimbisara immediately said to the Buddha, 'As the World Honored One has taught.'

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。」時頻頭王從坐而起，手執金瓶與世尊水，復白佛言：「善哉！世尊！此竹林園，去城側近，乃至堪為善人修道，我今舍施諸佛世尊招提僧等。佈施以後，唯愿世尊！納取受用，哀愍我故。」

爾時，世尊即便受取，為憐愍故，因以此偈，而咒愿言：

「一切樹木雜園林，　　並及造作諸橋等， 渠池井泉以充濟，　　船舫來去度眾人。 彼等恒于晝夜中，　　福報日增長無絕， 行法持戒人亦爾，　　信敬堅固即生天。」

爾時，世尊為頻頭王，咒愿訖已，從坐而起，還至本處。至本處已，為此事緣，集諸大眾，集已而告諸比丘言：「汝諸比丘！從今已后，許諸比丘自畜園林。」（尼沙塞師作如是說：「得竹園緣。」）

佛本行集經卷第四十五

隋天竺三藏阇那崛多譯佈施竹園品下

爾時，王舍大城之中有一長者，名迦蘭陀，國中大富，多有資財，豐饒驅使，乃至其家，猶如北方毗沙門宮，一種無異。其迦蘭陀竹林處所，是彼長者自己之物，去城不遠，乃至堪為善人居處。彼園中有諸求道人，來去居住，其道人名阿耆毗伽(隋言邪命)。

（迦葉遺師作如是說：「爾時，四鎮四大天王，告青色身夜叉等言：『汝輩速疾往迦蘭陀竹園之內，掃灑除卻一切沙礫礓石荊棘糞穢土堆，皆令平正，勿使坑坎仰其凈潔，今日世尊欲于彼園安居坐夏。』是時青色夜叉等眾，承彼四大天王之威如是教已，即便白言：『如天王敕。』疾至彼園，掃灑清凈，乃至悉皆平正嚴凈。」）

爾時，有一阿耆毗伽學道之人，于晨朝起，明星將現，見四青色夜叉而來掃灑竹園，見已即至彼等邊，問作如是言：「長老云何？汝等是誰？」彼等報言：「仁者！我輩青色夜叉，被四天王驅遣我等來於此處，掃灑竹園，乃至平正。如來今欲於此安居經一夏坐，以是義故，我等今來料理此處

這時，頻頭王從座位上站起來，手裡拿著金瓶給世尊倒水，又對佛說：『太好了！世尊！這竹林園，離城很近，很適合善人修行，我現在把它佈施給諸佛世尊和僧眾。佈施之後，希望世尊您能接受並使用，可憐我吧。』 當時，世尊就接受了，爲了憐憫他，就用偈語來祝福說： 『一切樹木和各種園林，以及建造的各種橋樑等，水渠、池塘、水井用來供給人們，船隻來來往往渡過眾人。 他們日夜不停，福報日益增長，永不間斷，修行佛法、持守戒律的人也是這樣，信仰堅定就能昇天。』 當時，世尊為頻頭王祝福完畢，就從座位上站起來，回到原來的地方。回到原來的地方后，因為這件事，召集了大家，召集完畢后告訴眾比丘說：『你們這些比丘！從今以後，允許比丘自己擁有園林。』（尼沙塞師是這樣說的：『得到了竹園的因緣。』） 《佛本行集經》卷第四十五 隋朝天竺三藏阇那崛多翻譯的《佈施竹園品下》 當時，在王舍大城中有一位長者，名叫迦蘭陀，是國內的大富豪，有很多的財產，有很多的僕人，他的家，就像北方的毗沙門宮一樣，沒有什麼不同。迦蘭陀竹林這個地方，是這位長者自己的財產，離城不遠，很適合善人居住。園中有很多求道的人，來來往往居住，這些道人名叫阿耆毗伽（隋朝話叫邪命）。 （迦葉遺師是這樣說的：『當時，四鎮的四大天王，告訴青色身夜叉等說：『你們快點去迦蘭陀竹園裡面，打掃乾淨所有的沙礫、碎石、荊棘、糞便、土堆，都要弄平整，不要有坑洼，保持乾淨，今天世尊要在那園中安居過夏。』當時青色夜叉等眾，接受了四大天王的命令，就回答說：『遵照天王的命令。』立刻到了那個園子，打掃乾淨，弄得平整乾淨。』） 當時，有一位阿耆毗伽學道的人，在早晨起來，星星快要消失的時候，看見四個青色夜叉來打掃竹園，看見后就走到他們身邊，問他們說：『長老，你們是誰？』他們回答說：『仁者！我們是青色夜叉，被四大天王派遣到這裡，打掃竹園，弄平整。如來現在要在這裡安居過一個夏天，因為這個原因，我們現在來整理這裡。』

At that time, King Bimbisara rose from his seat, holding a golden vase to pour water for the World Honored One, and again said to the Buddha: 'Excellent! World Honored One! This Bamboo Grove Garden, being close to the city, is suitable for virtuous people to cultivate the Way. I now donate it to all the Buddhas, World Honored Ones, and the Sangha. After this donation, I hope that the World Honored One will accept and use it, out of compassion for me.' At that time, the World Honored One accepted it, and out of compassion, used a verse to offer blessings, saying: 'All trees and various gardens, as well as the various bridges that are built, canals, ponds, and wells to provide for people, boats coming and going to ferry the masses. They constantly, day and night, have their blessings increase daily without end, those who practice the Dharma and uphold the precepts are also like this, with firm faith they will ascend to heaven.' At that time, after the World Honored One finished blessing King Bimbisara, he rose from his seat and returned to his original place. After returning to his original place, because of this matter, he gathered the assembly, and after gathering, he told the Bhikkhus: 'You Bhikkhus! From now on, Bhikkhus are allowed to own gardens.' (Nisadasa Master said: 'The cause of obtaining the Bamboo Grove.') The Sutra of the Collection of the Buddha's Past Deeds, Volume 45 Translated by the Indian Tripitaka Master Jnanagupta of the Sui Dynasty, Chapter on the Donation of the Bamboo Grove, Part 2 At that time, in the great city of Rajagriha, there was an elder named Kalanda, who was very wealthy in the country, with much property and many servants, his house was like the Vaisravana Palace in the north, no different. The place of the Kalanda Bamboo Grove was the property of this elder, not far from the city, and suitable for virtuous people to live in. In the garden, there were many seekers of the Way, coming and going, these ascetics were named Ajivikas (called 'heretics' in the Sui Dynasty). (Kasyapa's disciple said: 'At that time, the Four Great Heavenly Kings of the four directions told the blue-bodied Yakshas: 'You quickly go to the Kalanda Bamboo Grove, sweep away all the sand, gravel, thorns, dung, and mounds of earth, make them all level, do not leave any pits, and keep it clean, today the World Honored One wants to reside in that garden for the summer retreat.' At that time, the blue Yakshas, having received the command of the Four Great Heavenly Kings, replied: 'As the Heavenly King commands.' They immediately went to that garden, swept it clean, and made it level and neat.') At that time, an Ajivika practitioner, upon rising in the morning, as the stars were about to disappear, saw four blue Yakshas coming to sweep the Bamboo Grove, and upon seeing them, he went to their side and asked them: 'Elders, who are you?' They replied: 'Good sir! We are blue Yakshas, sent by the Four Great Heavenly Kings to come here, to sweep the Bamboo Grove, and make it level. The Tathagata now wants to reside here for a summer retreat, for this reason, we are now here to prepare this place.'

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。」

爾時，阿耆毗伽道人見如是事，過夜日出，速疾往至迦蘭陀所大長者邊，到已語彼迦蘭陀言：「汝大長者！今若知時，昨夜將盡，明星現時，我見有四青色夜叉，掃灑料理于竹林園，我既見已，至彼等邊，借問其言：『諸長老輩！汝等是誰？』彼報我言：『我等是彼青色夜叉，被四天王驅使而來至於此處，遣於我等掃此竹園，而語我言：「汝等至於竹林園內，乃至修治，使令平正，世尊今欲住此安居。是故我等故來此處，摒擋料理此竹園中。」』」

爾時，阿耆毗伽道人語長者言：「汝今于先將竹林園，奉施沙門瞿曇受用，恐畏於后摩伽陀王頻頭娑羅，奪彼園與沙門瞿曇，汝之長者！當於爾時，恐不得施。此之功德，汝當不得，徒自虛損。」時，迦蘭陀大富長者，從彼阿耆毗伽道人聞是言已，即詣佛所，半由旬道，逆逢世尊。其迦蘭陀長者，遙見世尊前來，可喜端正，眾人喜見，乃至諸相莊嚴其身，猶如眾星莊嚴虛空。見已即便於世尊所，心生清凈，心生歡喜，詣向佛邊，到佛所已，頂禮佛足，手執金瓶，以清凈水，灌於佛手。

爾時，長者口作是言：「善哉！世尊！我住王舍，名迦蘭陀，我有一園，稱為竹林，去城不遠，乃至堪為善人安處。我今將彼園奉世尊，世尊為我受彼園，用慈憐愍故。」

爾時，佛告彼長者言：「若當有人佈施奉佛，或復園林，或復宅地，或余衣服，或余資財空施佛者，然彼之物，于天人中，即成為塔，余不得用。」

佛告長者：「汝今若將彼之竹園，佈施招提，若在未來，一切大眾，皆悉得用。勸汝如是殷重佈施。」時迦蘭陀長者聞佛如是語已，即白佛言：「如世尊教，我不敢違。」

爾時，長者重白佛言：「世尊！我今將竹林園，佈施未來三世一切眾僧，來者皆隨意用。愿為於我，受用彼園，憐愍我故。」是時，世尊從迦蘭陀長者之邊受彼竹園，為欲憐愍彼長者故，即說偈頌，而咒愿言：「其偈初云，樹木雜園，乃至略說，即得生天。」

此是世尊最先受施竹園因緣。爾時，世尊在王舍城迦蘭陀鳥竹園之內，與大比丘徒眾千人，所謂悉是舊仙螺髻梵志出家。

佛本行集經大迦葉因緣品第四十七上

爾時，去彼王舍大城，不近不遠，有於一村，名新豎立。

（別有一師作如是言：「摩訶僧祇

現代漢語譯本：當時，阿耆毗伽道人看到這樣的情景，過了一夜，太陽升起后，他迅速前往迦蘭陀大長者那裡，到了之後對迦蘭陀說：『大長者！現在如果知道時機，昨夜將盡，啟明星出現時，我看到有四個青色夜叉，在竹林園裡打掃整理。我看到后，就走到他們身邊，問他們說：『各位長老！你們是誰？』他們回答我說：『我們是青色夜叉，被四大天王派遣來到這裡，命令我們打掃這個竹園，並告訴我們說：「你們到竹林園裡，要修整平整，讓世尊現在可以住在這裡安居。所以我們才來到這裡，整理這個竹園。」』 當時，阿耆毗伽道人對長者說：『你現在如果先把竹林園奉獻給沙門瞿曇使用，恐怕以後摩伽陀國王頻頭娑羅會奪走這個園子給沙門瞿曇，你這位長者！到那時，恐怕就不能佈施了。這個功德，你就得不到了，只是白白損失。』當時，迦蘭陀大富長者，從阿耆毗伽道人那裡聽到這些話后，就前往佛陀那裡，走了半由旬的路，迎面遇到了世尊。迦蘭陀長者遠遠地看到世尊走來，容貌可喜，端正莊嚴，眾人見了都歡喜，乃至各種相好莊嚴他的身體，就像眾星點綴虛空一樣。看到后，他立刻對世尊生起清凈心，生起歡喜心，走到佛陀身邊，到了佛陀那裡后，頂禮佛足，手持金瓶，用清凈的水，澆在佛手上。 當時，長者口中說道：『善哉！世尊！我住在王舍城，名叫迦蘭陀，我有一個園子，稱為竹林，離城不遠，可以作為善人安住的地方。我現在將這個園子奉獻給世尊，世尊爲了慈悲憐憫我，請接受這個園子。』 當時，佛陀告訴那位長者說：『如果有人佈施奉獻給佛陀，無論是園林，還是宅地，還是衣服，還是其他財物，空施給佛陀，那麼這些東西，在天人中，就會成為塔，其他人不能使用。』 佛陀告訴長者說：『你現在如果將這個竹園，佈施給招提，那麼在未來，一切大眾，都可以使用。我勸你這樣殷重地佈施。』當時，迦蘭陀長者聽到佛陀這樣說后，就對佛陀說：『如世尊所教，我不敢違背。』 當時，長者再次對佛陀說：『世尊！我現在將竹林園，佈施給未來三世一切僧眾，來的人都可以隨意使用。希望您爲了憐憫我，接受這個園子。』這時，世尊從迦蘭陀長者那裡接受了竹園，爲了憐憫那位長者，就說了偈頌，並祝願說：『偈頌開頭說，樹木雜園，乃至略說，就可以生天。』 這是世尊最先接受佈施竹園的因緣。當時，世尊在王舍城迦蘭陀鳥竹園內，與大比丘徒眾一千人在一起，他們都是以前的仙人，剃髮后出家的梵志。 《佛本行集經》大迦葉因緣品第四十七上 當時，離王舍大城不遠，有一個村莊，名叫新豎立。 （另有一位法師這樣說：『摩訶僧祇』）

English version: At that time, the ascetic Ajivika, having witnessed such events, after the night had passed and the sun had risen, quickly went to the great elder Kalandaka. Upon arriving, he said to Kalandaka, 'Great elder! If you are aware of the timing, as last night was ending and the morning star appeared, I saw four blue yakshas sweeping and tidying the Bamboo Grove. After seeing them, I approached them and asked, 「Venerable elders! Who are you?」 They replied, 「We are blue yakshas, sent here by the Four Heavenly Kings, who ordered us to sweep this Bamboo Grove and told us, 『Go to the Bamboo Grove and make it level and orderly, so that the World Honored One may now reside here in peace. Therefore, we have come here to arrange and tidy this Bamboo Grove.』」' At that time, the ascetic Ajivika said to the elder, 'If you now offer the Bamboo Grove to the Shramana Gautama for his use, I fear that later King Bimbisara of Magadha will seize the grove from Shramana Gautama. You, the elder! At that time, you may not be able to make the offering. You will not gain this merit, and it will be a futile loss.' Then, the wealthy elder Kalandaka, having heard these words from the ascetic Ajivika, went to the Buddha. After traveling half a yojana, he met the World Honored One. The elder Kalandaka, seeing the World Honored One approaching from afar, with a pleasing and dignified appearance, pleasing to all who saw him, and adorned with all the marks of greatness, like the stars adorning the sky, immediately developed a pure and joyful mind towards the World Honored One. He approached the Buddha, bowed at his feet, and holding a golden vase, poured pure water onto the Buddha's hands. At that time, the elder spoke these words, 'Excellent, World Honored One! I reside in Rajagriha, and my name is Kalandaka. I have a grove called the Bamboo Grove, not far from the city, which is suitable for virtuous people to reside in. I now offer this grove to the World Honored One. May the World Honored One accept this grove out of compassion for me.' At that time, the Buddha said to the elder, 'If someone offers to the Buddha, whether it be a grove, a dwelling, clothing, or other possessions, offering them to the Buddha, then these things, among gods and humans, will become a stupa, and others may not use them.' The Buddha said to the elder, 'If you now offer this Bamboo Grove to the Sangha, then in the future, all the assembly may use it. I urge you to make such a generous offering.' Then, the elder Kalandaka, having heard the Buddha's words, said to the Buddha, 'As the World Honored One has taught, I dare not disobey.' At that time, the elder again said to the Buddha, 'World Honored One! I now offer the Bamboo Grove to all the Sangha of the three times, so that those who come may use it as they wish. May you accept this grove for my sake, out of compassion for me.' Then, the World Honored One accepted the Bamboo Grove from the elder Kalandaka, and out of compassion for the elder, he spoke a verse, and offered a blessing, saying, 'The verse begins with, 「A grove of mixed trees,」 and briefly speaking, one will be reborn in heaven.' This is the cause of the World Honored One's first acceptance of the offering of the Bamboo Grove. At that time, the World Honored One was in the Kalandaka Bird Bamboo Grove in Rajagriha, with a thousand great bhikshus, all of whom were former ascetics with matted hair who had left home. From the 'Collection of the Buddha's Deeds' Sutra, Chapter 47, 'The Cause of Mahakasyapa' At that time, not far from the great city of Rajagriha, there was a village called New Establishment. (Another teacher says, 'Mahasanghika')

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。」復作是說：「摩伽陀國王舍大城，有一聚落，其聚落名摩訶娑陀羅(隋言大澤田)，彼處有一娑羅門村，其村還名摩訶娑陀羅。」）

而彼村內，有一大富婆羅門，名尼拘盧陀羯波(隋言堪用樹)。彼大長者，巨富饒財，多有驅使，乃至其家，猶如北方毗沙門天宮宅無異。而彼長者大婆羅門，領五百村，處分驅使，受其節度。

爾時，摩伽陀國頻頭娑羅王，有一千具犛牛耕地，彼婆羅門，止少一具，不滿一千。所以者何？恐畏頻頭娑羅大王生嫉妒心，所以故減。其婆羅門所有六畜，不可知數，唯數煙火，知其多少。其金錢藏，一切合有二十五窖，而彼大富婆羅門婦，至其園中，遊戲觀看，彼婦因在一畢缽羅樹下而坐。

爾時，彼婦先舊懷娠，即便在彼樹下而產生一童子，可喜端正，眾人樂觀，世間無比，猶如金像。而彼童子初生之時，于彼樹上，即自然出一妙天衣。彼衣現已，其父母見，作是思惟：「此之天衣，必是童子福德故生。」是故即因此之瑞相，名畢缽羅耶那(隋言樹下生)。而彼童子，從生已來，因樹為名，相傳即稱畢缽羅耶那。爾時，父母與彼童子，各別安置四種奶母，謂抱持奶、乳餔之奶、將遊戲奶、看養育奶，而彼四奶，養育洗浴，抱持戲笑，與乳餔飼，令其增長。時，畢缽羅耶那童子，而其父母，唯此一兒，愛重之心，暫不聽離，若不見時，父母心中，即便不樂。

爾時，童子福德因緣，養育未幾，漸向增長，不久之間，成就智慧，乃至稍大，能行能走。而其父母，及胎年數至滿八歲，即為其受婆羅門戒，既受戒已，即便付囑父母家業，諸雜技藝，祭祀法式，悉遣令教，所謂書畫算數刻印，及四韋陀諸授記法，世辯言談，受持杖法，大咒術法，闡陀之論，種種文章，五行星宿，度數陰陽，渧漏知時。一日一夜，凡若干時，如是則兇，如是則吉。又復童子，知地動相，雷鳴震吼，鳥獸鳴呼，飛走驚動，候相盡知一切諸變。又佔相知諸技藝相，知男女相，知六畜相，知人洗凈清凈之行，知受水法受澡罐法，知受灰法，知唱唄歌，明識吉祥盛衰之相，禳災解除祭祀火神，大人諸天，悉皆備訖。既自學已，復能教他，受他物時，或施他物，皆悉學得。於世間中，無所不達，無處不知，睿智捷疾，黠慧聰明，敏博辯才，利根多巧

現代漢語譯本：又接著說：『摩伽陀國王舍城附近，有一個村落，這個村落名叫摩訶娑陀羅（隋朝時稱為大澤田），那裡有一個婆羅門村，這個村子也叫摩訶娑陀羅。』 在這個村子裡，有一個非常富有的婆羅門，名叫尼拘盧陀羯波（隋朝時稱為堪用樹）。這位大長者，極其富有，擁有大量的僕人，他的家宅，就像北方的毗沙門天宮一樣。這位大長者、大婆羅門，統領著五百個村莊，可以隨意支配，接受他們的管轄。 當時，摩伽陀國的頻頭娑羅王，有一千頭犛牛用來耕地，而這位婆羅門，只差一頭，沒有達到一千頭。這是為什麼呢？因為他害怕頻頭娑羅大王產生嫉妒之心，所以故意減少了一頭。這位婆羅門擁有的牲畜，數量多得無法計算，只能通過數煙火來知道大概的數量。他擁有的金錢寶藏，總共有二十五個窖藏。這位大富婆羅門的妻子，到花園裡遊玩觀看，她因為在一棵畢缽羅樹下坐著。 當時，這位妻子之前就懷有身孕，就在那棵樹下生下了一個男孩，這個男孩長得可愛端正，眾人看了都非常喜歡，世間沒有能比得上的，就像金像一樣。這個男孩剛出生的時候，在那棵樹上，就自然出現了一件美妙的天衣。這件天衣出現后，他的父母看見了，就想：『這件天衣，一定是這個孩子福德所生的。』因此就因為這個祥瑞的徵兆，給他取名為畢缽羅耶那（隋朝時稱為樹下生）。這個男孩，從出生開始，就因為樹而得名，相傳就稱他為畢缽羅耶那。當時，父母給這個男孩分別安排了四種奶媽，分別是抱持奶媽、餵奶奶媽、帶他玩耍的奶媽、看護養育的奶媽，這四位奶媽，負責養育洗浴，抱持玩耍，餵奶，讓他成長。當時，畢缽羅耶那這個男孩，他的父母只有這一個兒子，非常疼愛他，片刻都不讓他離開，如果看不見他，父母心中就會不高興。 當時，這個男孩因為福德因緣，養育沒多久，就漸漸長大，不久之後，就有了智慧，甚至稍微長大一點，就能走能跑了。他的父母，等到他滿八歲的時候，就為他受了婆羅門戒，受戒之後，就把家業、各種技藝、祭祀的儀式，都交給他學習，包括書畫、算數、刻印，以及四吠陀的各種授記方法，世俗的辯論，受持杖法，大咒術法，闡陀的理論，各種文章，五行星宿，度數陰陽，滴漏計時。一天一夜，什麼時候是兇，什麼時候是吉。而且這個男孩，還知道地動的徵兆，雷鳴震吼，鳥獸的鳴叫，飛走驚動，各種徵兆他都知道。他還懂得占卜各種技藝，知道男女的相貌，知道六畜的相貌，知道人洗凈清凈的行為，知道受水法、受澡罐法，知道受灰法，知道唱讚歌，明白吉祥盛衰的徵兆，禳災解除祭祀火神，大人諸天，全都精通。他自己學會之後，還能教別人，接受別人的東西，或者施捨給別人東西，全都學會了。在世間，沒有什麼不通達，沒有什麼不知道的，他睿智敏捷，聰明伶俐，辯才無礙，根基深厚，多才多藝。

English version: And then it was said: 'In the great city of Rajagriha in Magadha, there was a village named Mahasadhara (known as Great Marshland in the Sui Dynasty). There, in that village, was a Brahmin village, also named Mahasadhara.' Within that village, there was a very wealthy Brahmin named Nikulothakapa (known as 'Useful Tree' in the Sui Dynasty). This great elder was extremely rich, possessing many servants, and his home was like the palace of the Northern Heavenly King Vaisravana. This great elder, a great Brahmin, controlled five hundred villages, directing and managing them. At that time, King Bimbisara of Magadha had one thousand plowing oxen, but this Brahmin had one less, not reaching one thousand. Why was this? Because he feared that King Bimbisara would become jealous, so he intentionally reduced the number. The Brahmin's livestock was countless, only their smoke could be used to estimate their number. His gold and money were stored in twenty-five vaults. The wife of this wealthy Brahmin went to the garden to play and look around, and she sat under a Pippala tree. At that time, this wife, who was already pregnant, gave birth to a boy under that tree. The boy was lovely and handsome, pleasing to all who saw him, unparalleled in the world, like a golden statue. When the boy was born, a wonderful celestial robe naturally appeared on the tree. When his parents saw the robe, they thought, 'This robe must have been born from the boy's merit.' Therefore, because of this auspicious sign, they named him Pippalayana (known as 'Born Under the Tree' in the Sui Dynasty). From birth, the boy was named after the tree, and he was traditionally called Pippalayana. At that time, the parents arranged four different wet nurses for the boy: a nurse to hold him, a nurse to feed him milk, a nurse to play with him, and a nurse to care for him. These four nurses nurtured, bathed, held, played with, and fed him milk, allowing him to grow. At that time, Pippalayana was the only son of his parents, and they loved him dearly, not letting him leave their sight for a moment. If they did not see him, their hearts would be unhappy. At that time, due to the boy's meritorious causes, he grew up quickly. Soon, he gained wisdom, and when he was a little older, he could walk and run. When he turned eight years old, his parents had him take the Brahmin vows. After taking the vows, they entrusted him with the family business, various skills, and sacrificial rituals. They had him learn painting, calligraphy, arithmetic, engraving, the four Vedas, methods of prophecy, worldly debates, the art of using a staff, great incantations, the theory of Chandas, various writings, the five planets, the degrees of yin and yang, and the use of water clocks to tell time. He knew which times of day and night were auspicious and which were inauspicious. Moreover, the boy knew the signs of earthquakes, thunder, the calls of birds and beasts, and the movements of flying creatures. He knew all the signs. He also knew how to divine various skills, the appearances of men and women, the appearances of livestock, the practices of purification, the methods of receiving water, receiving bath jars, receiving ashes, chanting hymns, understanding the signs of prosperity and decline, and how to perform rituals to avert disasters and worship fire gods, great beings, and all the heavens. After learning all of this himself, he could also teach others. He learned how to receive and give things. In the world, there was nothing he did not understand, nothing he did not know. He was wise, quick, clever, intelligent, eloquent, and skillful.

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。而彼童子，本性質直，常厭世間，知欲不凈，心生舍離。以昔曾見諸佛世尊，于彼佛邊種諸善根，修諸功德，已得成就，知諸食相，心多欲入向涅槃門，常欲求出，舍諸煩惱，不受一切世間有為，不受一切生老病死，往昔修行，以爛一切諸業繫縛，因此智力，至成熟地一生補處。

時，畢缽羅耶那童子父母見其年漸長成，堪受世欲，如是知已，即告彼言：「耶那童子！我欲為兒娉娶女子與兒為侍。」作是語已，時畢缽羅耶那童子，白父母言：「波波摩摩！我心不樂娶妻畜婦，我意願樂欲修梵行。」

爾時，耶那童子父母告其子言：「我所愛子兒，今先鬚生子立世，然後任當修于梵行。何以故？此事相承傳聞說言：『若人無子，無有繼后，彼人終不得生天上。』」時，彼童子報父母言：「波波摩摩！我今不用立世相傳，亦復不用繼續於後，我當梵行。」如是父母再過三過告畢缽羅耶那童子，作如是言：「愛子要須立世娶婦。何以故？畏我等家當絕嗣胤。」

時，畢缽羅耶那童子，乃至三過，被其父母如是惱時，即便捉取閻浮檀金，教於工匠，作婦女形，作已將向其父母邊，出以示現，向其父母，作如是言：「波波摩摩！我不用受五欲之樂，愿修梵行。若必波波摩摩，要欲為我娶婦持立世者，必當須覓如是顏色如閻浮檀金形狀者。」

時，畢缽羅耶那童子父母，既見如是事已，心大憂愁，悵怏不樂，心作是念：「我等何處能得婦女如閻浮檀金色形者？」時，拘盧陀大婆羅門，坐于樓上，心裡不歡，默然而住。爾時，彼家有婆羅門，為其門師，恒常來往，至彼大富婆羅門家。

時，彼門師婆羅門來入其家已，而咒愿彼富婆羅門，作如是言：「大施檀主！愿汝增加一切財錢，吉祥果報，無所乏少，妻妾子息，愿多增益。」復更重問其家人言：「汝之大家！今在何處？」家人報言：「大婆羅門！我大家今在於樓上，心大悵怏，愁憂不樂，默坐而住。」

時，彼門師婆羅門即至於大富婆羅門邊，如是白言：「愿大施主！增長家計，宿昔何如？于夜臥時食消以不？又復夜共愛人相戲，受于快樂，稱意以不？」而彼主人富婆羅門，默然不報

而那個童子，天性正直，常常厭惡世俗，明白慾望是不清凈的，心中產生了捨棄的想法。因為過去曾見過諸佛世尊，在佛陀身邊種下各種善根，修習各種功德，已經有所成就，瞭解食物的本質，心中多傾向於進入涅槃之門，常常想要出離，捨棄各種煩惱，不接受世間一切有為法，不接受一切生老病死，往昔的修行，已經斷絕了一切業力的束縛，因此憑藉智慧的力量，達到了即將成佛的地位。 當時，畢缽羅耶那童子的父母看到他年紀漸長，可以接受世俗的慾望，知道這些后，就告訴他說：『耶那童子！我想為你娶個女子做你的妻子。』說完這些話后，畢缽羅耶那童子對父母說：『爸爸媽媽！我心裡不喜歡娶妻生子，我願意修行梵行。』 當時，耶那童子的父母告訴他們的兒子說：『我所愛的兒子啊，你現在必須先生個孩子來延續後代，然後才能修行梵行。為什麼呢？因為這件事相傳是這樣說的：『如果一個人沒有孩子，沒有後代，那麼這個人最終不能升到天上。』』當時，那個童子回答父母說：『爸爸媽媽！我現在不需要延續後代，也不需要繼承香火，我將修行梵行。』這樣，父母再三地告訴畢缽羅耶那童子，說：『我親愛的兒子，你一定要結婚生子。為什麼呢？因為我們害怕我們家會斷絕後代。』 當時，畢缽羅耶那童子，甚至三次被父母這樣煩擾時，就拿來閻浮檀金，教工匠做成婦女的形狀，做好后帶到父母面前，拿出來給他們看，對父母說：『爸爸媽媽！我不想接受五欲的快樂，我願意修行梵行。如果爸爸媽媽一定要我結婚生子，那麼必須找到像閻浮檀金顏色形狀一樣的女子。』 當時，畢缽羅耶那童子的父母，看到這樣的情況后，心中非常憂愁，悵然不樂，心裡想：『我們到哪裡才能找到像閻浮檀金顏色形狀一樣的女子呢？』當時，拘盧陀大婆羅門，坐在樓上，心裡不高興，默默地坐著。當時，他們家有個婆羅門，是他們的門師，經常來往，來到這個大富婆羅門家。 當時，那個門師婆羅門來到他們家后，就祝福那個富婆羅門，說：『大施主！愿你增加一切財富，吉祥果報，無所缺少，妻妾子息，愿多增益。』又再次問他的家人說：『你們的大家！現在在哪裡？』家人回答說：『大婆羅門！我的大家現在在樓上，心裡非常悵惘，憂愁不樂，默默地坐著。』 當時，那個門師婆羅門就來到大富婆羅門身邊，這樣說道：『愿大施主！家業興旺，昨晚如何？晚上睡覺時消化得好嗎？晚上和愛人嬉戲，感到快樂稱心嗎？』而那個主人富婆羅門，默默地沒有回答。

And that boy, by nature straightforward, often厭惡 the world, knowing desires are impure, his heart gave rise to renunciation. Because in the past he had seen all the Buddhas, he had planted various good roots by their side, cultivated various merits, and had already achieved something. He understood the nature of food, his heart mostly inclined towards entering the gate of Nirvana, constantly desiring to leave, abandoning all afflictions, not accepting all conditioned things of the world, not accepting all birth, old age, sickness, and death. His past cultivation had severed all the bonds of karma, and thus, through the power of wisdom, he reached the stage of being one birth away from Buddhahood. At that time, the parents of the boy Pippalayana saw that he was growing up and could accept worldly desires. Knowing this, they told him, 'Boy Yana! I want to find a woman to marry you and be your wife.' After saying these words, the boy Pippalayana said to his parents, 'Father and Mother! My heart does not desire to marry and have children. I wish to practice the Brahma-faring.' At that time, the parents of the boy Yana told their son, 'My beloved son, you must first have a child to continue the family line, and then you can practice the Brahma-faring. Why? Because it is said that if a person has no children, no descendants, then that person will ultimately not be able to ascend to heaven.' At that time, the boy replied to his parents, 'Father and Mother! I do not need to continue the family line, nor do I need to carry on the family name. I will practice the Brahma-faring.' Thus, the parents repeatedly told the boy Pippalayana, saying, 'My beloved son, you must marry and have children. Why? Because we are afraid that our family will have no descendants.' At that time, the boy Pippalayana, even after being troubled by his parents three times, took some Jambu-gold, taught the craftsman to make the shape of a woman, and after it was made, he brought it to his parents, showed it to them, and said to his parents, 'Father and Mother! I do not want to accept the pleasures of the five desires. I wish to practice the Brahma-faring. If you, Father and Mother, must have me marry and have children, then you must find a woman who has the same color and shape as this Jambu-gold.' At that time, the parents of the boy Pippalayana, after seeing this, were very worried, disappointed, and unhappy. They thought, 'Where can we find a woman who has the same color and shape as Jambu-gold?' At that time, the great Brahmin Kuruda was sitting upstairs, unhappy in his heart, and sat silently. At that time, there was a Brahmin in their family, who was their teacher, who often came and went, and came to the house of this wealthy Brahmin. At that time, after that teacher Brahmin came into their house, he blessed the wealthy Brahmin, saying, 'Great benefactor! May you increase all wealth, auspicious rewards, and lack nothing. May your wives and children increase.' He then asked his family again, 'Where is your master? ' The family replied, 'Great Brahmin! My master is now upstairs, very disappointed, worried, and unhappy, sitting silently.' At that time, that teacher Brahmin went to the side of the wealthy Brahmin and said, 'May great benefactor! May your family prosper. How was last night? Did you digest well when you slept at night? Did you play with your lover at night and feel happy and satisfied?' But that master, the wealthy Brahmin, remained silent and did not answer.

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。彼復問言：「汝今何故默然不報？我今如是與汝小來，同苦同樂，汝今何故不共我語？」

時，拘盧陀大婆羅門，向其門師婆羅門邊，委說前事，說已語彼婆羅門言：「我今何處得如是女如閻浮檀金色形者？」爾時，門師婆羅門，報大婆羅門，作如是言：「汝大施主富婆羅門！莫愁莫苦！汝既為我作于施主，我所須者，衣食具度，常從汝得，我為汝覓求于如是閻浮檀形金色之女。汝心莫疑，我覓決得，我須道糧，並及道伴，汝覓與我，我共彼等，相隨而去，四方求覓。」爾時，大富婆羅門聞如是語已，稱其所言皆悉辦具，及徒伴與。時，彼門師婆羅門，得種種資糧，相發遣已，即作四色神明傘蓋，種種莊挍，立為神明，于其前作種種音樂，前後圍繞。或有傘蓋底打金作，其神明面或以銀作，或頗梨作神明之面，或琉璃作神明之面，作已別遣三傘蓋行向于余方，其一自隨。告彼別道諸人等言：「汝輩所至村邑方處，普告一切諸村女言：『此是神明，阿誰女能施設供養？若供養者，稱彼女心所欲求愿，即得成就。』汝等當觀，其諸女內，若見有女作于金色，汝等當問其姓氏族名字住處，宜速疾來還向我邊。」如是語已，即便別去。

時，彼門師大婆羅門，即自將一傘蓋神明，置於囊裹，及食糧具，詣於他方，或至州村聚落城邑王宮巷陌，所入之處，即將音聲樂彼神明，所至之處有諸女等，聞彼音聲，一切悉來，聚集觀察。

爾時，彼大婆羅門見諸女集聚，即從囊中，出神明形，示現女輩，口作是言：「汝等女輩！各當供養此之神明，若有女能供養於此神明之者，其女所可有心求愿，即得成就。」爾時，彼等一切女輩，即將種種涂香末香華鬘散花，從家將來，欲用供養彼之神明，如是方便，漸漸行至毗耶離城。

爾時，去彼毗耶離城不遠，有於一大村，名迦羅毗迦(隋言赤黃色)，時彼村內，有一巨富大婆羅門，名迦毗羅(隋言黃赤)。彼婆羅門，富足資財，多饒驅使，乃至彼家，猶如北方毗沙門宮，一種無異。彼婆羅門，有於一女，名跋陀羅迦卑梨耶(隋言賢色黃女)，彼女可喜，端正殊絕，眾人樂見，世無有雙，不短不長，不粗不細，不白不黑，不紫不青，其在盛年，堪為天下玉女之寶

他又問道：『你現在為何沉默不語？我從小就和你在一起，同甘共苦，你現在為何不和我說話？』 當時，拘盧陀大婆羅門向他的老師婆羅門講述了之前的事情，說完后對婆羅門說：『我到哪裡才能找到像閻浮檀金色一樣的女子呢？』當時，他的老師婆羅門對大婆羅門說：『你這位大施主、富有的婆羅門，不要憂愁，不要煩惱！你既然是我的施主，我所需要的衣食等物都從你那裡得到，我會為你尋找像閻浮檀金色一樣的女子。你不要懷疑，我一定能找到。我需要路上的糧食和同伴，你為我準備好，我和他們一起去四處尋找。』當時，大富婆羅門聽了這話，就按照他說的都準備好了，包括同伴。當時，他的老師婆羅門得到了各種資糧，出發后，就製作了四把帶有神像的傘蓋，用各種裝飾品裝飾，立為神像，在前面演奏各種音樂，前後圍繞。有的傘蓋底部用金子製作，神像的面部有的用銀子製作，有的用玻璃製作，有的用琉璃製作。製作完成後，分別派遣三把傘蓋前往其他地方，自己則帶著一把。他告訴那些前往其他地方的人說：『你們到達的村莊地方，要告訴所有的村女：『這是神明，誰家的女兒能供養？如果供養，就能實現她心中所想的願望。』你們要觀察，在那些女子中，如果看到有女子是金色的，你們要問她的姓氏、家族、名字和住處，要儘快回來告訴我。』說完這些，他們就分別離開了。 當時，他的老師大婆羅門，自己帶著一把傘蓋神像，放在囊中，帶著食物，前往其他地方，或者到州、村、聚落、城邑、王宮、巷陌，所到之處，就用音樂演奏給神像聽。所到之處，有許多女子聽到音樂，都聚集過來觀看。 當時，大婆羅門看到許多女子聚集，就從囊中取出神像，給女子們看，口中說道：『你們這些女子，都應當供養這個神明，如果有女子能供養這個神明，她心中所想的願望，就能實現。』當時，那些女子們，就從家中拿出各種涂香、末香、花鬘、散花，想要供養那個神明。就這樣，他們漸漸地來到了毗耶離城。 當時，離毗耶離城不遠的地方，有一個大村莊，名叫迦羅毗迦（隋朝時稱為赤黃色）。當時，這個村莊里，有一個巨富的大婆羅門，名叫迦毗羅（隋朝時稱為黃赤）。這個婆羅門，家財萬貫，有很多僕人，甚至他家就像北方的毗沙門宮一樣，沒有什麼不同。這個婆羅門，有一個女兒，名叫跋陀羅迦卑梨耶（隋朝時稱為賢色黃女）。她非常可愛，端莊美麗，眾人喜歡見到她，世上沒有能與她相比的。她不高不矮，不粗不細，不白不黑，不紫不青，正值盛年，堪稱天下玉女之寶。

He further asked, 'Why are you silent and not responding now? I have been with you since childhood, sharing joys and sorrows. Why don't you speak to me now?' At that time, the great Brahmin of Kuruta recounted the previous events to his teacher, the Brahmin, and said, 'Where can I find a woman with a complexion like the color of Jambu gold?' Then, his teacher, the Brahmin, replied to the great Brahmin, saying, 'You, great benefactor and wealthy Brahmin, do not worry or be distressed! Since you are my benefactor, and I always receive my necessities of clothing and food from you, I will seek out a woman with a complexion like Jambu gold for you. Do not doubt, I will surely find her. I need provisions for the journey and companions. Prepare them for me, and I will go with them to search in all directions.' Upon hearing this, the wealthy Brahmin prepared everything as he had requested, including companions. Then, his teacher, the Brahmin, having obtained various provisions, set off. He made four canopies with divine images, adorned with various decorations, and established them as deities. He played various music in front of them and surrounded them from all sides. Some canopies had bases made of gold, while the faces of the deities were made of silver, crystal, or lapis lazuli. After making them, he sent three canopies to other directions, while he kept one for himself. He told those who went to other places, 'When you reach villages and places, proclaim to all the village women: 'This is a deity. Which daughter can offer worship? If she does, her heart's desires will be fulfilled.' You should observe among those women, and if you see a woman with a golden complexion, ask her name, family, clan, and place of residence, and quickly return to me.' Having said this, they departed separately. At that time, his teacher, the great Brahmin, took one canopy with a divine image, placed it in a bag, and with food provisions, went to other places, whether to states, villages, settlements, cities, palaces, or alleys. Wherever he went, he played music for the deity. In every place, many women heard the music and gathered to observe. Then, the great Brahmin, seeing the women gathered, took out the divine image from the bag and showed it to the women, saying, 'You women should all worship this deity. If any woman can worship this deity, her heart's desires will be fulfilled.' At that time, all the women brought various perfumes, powders, garlands, and scattered flowers from their homes, intending to worship the deity. In this way, they gradually arrived at the city of Vaishali. At that time, not far from the city of Vaishali, there was a large village called Karavika (known as 'reddish-yellow' during the Sui Dynasty). In that village, there was a very wealthy Brahmin named Kapila (known as 'yellowish-red' during the Sui Dynasty). This Brahmin was extremely wealthy, with many servants, and his house was like the palace of Vaishravana in the north. This Brahmin had a daughter named Bhadrakapiliya (known as 'virtuous yellow woman' during the Sui Dynasty). She was very lovely, exceptionally beautiful, and pleasing to all who saw her. There was no one in the world who could compare to her. She was neither too tall nor too short, neither too coarse nor too fine, neither too white nor too dark, neither purple nor blue. She was in her prime, worthy of being a treasure among the jade maidens of the world.

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爾時，彼處毗耶離城，有一節日名為燃火，其節日內，有五百女共來集聚，跋陀羅女身亦來集在彼會中。爾時，彼將傘蓋神明大婆羅門，詣向于彼諸女之邊，到已從囊即出神明，示現彼等一切諸女，口作是言：「汝諸女輩！此是天神，最勝最妙，汝等各當供養祭祀，若有女人，供養此神，可有心願皆悉得成。」

爾時，彼等一切諸女，各將種種末香涂香花鬘散花，速走向彼神明之邊，口作是言：「我今供養此天神明。」唯自有彼跋陀羅女，獨不肯往近彼神明，而彼一切諸女伴輩強抱其將往神明邊，亦到彼處。其威光力，彼閻浮檀金色之形即無威光，便失本色。

爾時，彼處跋陀羅女，于女伴邊出力挺身，即便得脫，走向自家，白己父母，作如是言：「波波摩摩！愿莫將我與于餘人。何以故？我今不用人作夫主，我心中欲修行梵行。」爾時，彼女所有兄弟，語跋陀羅，作如是言：「阿姊阿妹！我等實亦不欲與汝暫時別離，但我等輩，若不嫁汝，于道理中，復不能得。世人或言，是女兄弟必于其邊有邪私意，是故不肯嫁與他人，恐涉此疑。」

是時，彼女兄弟復更作如是言：「汝但莫愁！我等若當將汝欲許於他人者，會當為汝多索錢財，而彼人求，若不能辦多許錢物，則汝自然不離家居。」而彼兄弟，可有人來求彼女者，即作是言：「若人慾求我姊妹者，還聚好金，令如女大，乃當相與。」

爾時，彼所求女門師大婆羅門，將閻浮金女形行者，既睹于彼跋陀羅女見已，問彼諸別女言：「此女是誰？誰家所生？」時，彼諸女報于彼客婆羅門言：「此處有一最勝巨富大婆羅門，名迦毗羅，彼是其女。」

爾時，彼客婆羅門聞此因緣已，日將欲沒，至黃昏時，漸到于彼富婆羅門迦毗羅家。到其家已，從乞寄宿，而彼家人，即便許可，借其宿處。時彼寄宿客婆羅門，過其夜已，至彼後日于晨朝時，詣迦毗羅婆羅門邊，到其邊已，即在其前而咒愿言：「愿此仁者婆羅門家，常勝增長。」作于如是咒愿畢已，卻坐一面。其迦毗羅問于彼客婆羅門言：「仁者！昨夜安隱以不？宿昔何如？」是時，彼客婆羅門，報作如是言：「我昨夜中，甚大安隱，快樂無惱。」

爾時，彼家跋陀羅女，于晨朝時從眠臥起，至其父邊，到已頂禮于其父足，卻立一面

現代漢語譯本：那時，在毗耶離城，有一個名為燃火的節日。節日期間，有五百名女子聚集在一起，跋陀羅女也身處其中。當時，一位手持傘蓋的神明大婆羅門來到這些女子身邊，從囊中取出神像，向她們展示，並說道：『各位女子！這是天神，至高無上，你們應當供奉祭祀。若有女子供奉此神，所有心願皆可實現。』 當時，所有女子都拿著各種香料、涂香、花環和散花，迅速走向神像，說道：『我今供奉此天神。』唯獨跋陀羅女不肯靠近神像。其他女子強行將她拉到神像前。當她到達那裡時，她那閻浮檀金色的身軀失去了光澤，變得黯淡無光。 這時，跋陀羅女在同伴的幫助下掙脫出來，跑回家中，對父母說：『爸爸媽媽！請不要把我嫁給別人。因為我不想以人為夫，我只想修行梵行。』她的兄弟對跋陀羅說：『姐姐妹妹！我們也不想和你暫時分離，但如果我們不把你嫁出去，在道理上說不過去。世人會說，這個女子的兄弟一定對她有不正當的想法，所以才不肯把她嫁給別人，這樣會引起懷疑。』 她的兄弟又說：『你別擔心！如果我們要把你嫁給別人，一定會向對方索要很多錢財。如果對方拿不出那麼多錢，你自然就不會離開家了。』她的兄弟們對前來求婚的人說：『如果有人想娶我妹妹，就必須拿出和她一樣大小的金子，我們才會同意。』 當時，一位前來求婚的婆羅門，帶著一個閻浮金製成的女子雕像，看到了跋陀羅女。他問其他女子：『這個女子是誰？是哪家的女兒？』那些女子告訴這位婆羅門：『這裡有一位最富有的大婆羅門，名叫迦毗羅，她是他的女兒。』 這位婆羅門聽到這些后，在日落黃昏時分，來到了富有的婆羅門迦毗羅的家。他請求借宿，迦毗羅家人同意了。這位寄宿的婆羅門過了一夜，第二天早上，來到迦毗羅婆羅門面前，祝願道：『愿這位仁者的婆羅門家族，永遠興旺發達。』祝願完畢后，他退坐一旁。迦毗羅問這位婆羅門：『仁者！昨晚睡得安穩嗎？感覺如何？』這位婆羅門回答說：『我昨晚睡得很安穩，非常快樂，沒有煩惱。』 這時，跋陀羅女早上從睡夢中醒來，來到父親面前，向父親行禮，然後站在一旁。

English version: At that time, in the city of Vaisali, there was a festival called 'Burning Fire.' During the festival, five hundred women gathered together, and the woman Bhadra was also among them. At that time, a great Brahmin with an umbrella-bearing deity came to the women, took out a divine image from his bag, showed it to them, and said, 'O women! This is a god, supreme and wonderful. You should all offer sacrifices to it. If any woman offers to this god, all her wishes will be fulfilled.' Then, all the women, each with various perfumes, scented oils, garlands, and scattered flowers, quickly approached the divine image, saying, 'I now offer to this divine god.' Only Bhadra refused to approach the divine image. The other women forcibly dragged her to the image. When she arrived there, her Jambu-gold-colored form lost its luster and became dull. At this time, Bhadra, with the help of her companions, broke free, ran home, and said to her parents, 'Father, Mother! Please do not marry me to anyone else. Because I do not want a husband, I only want to practice the Brahma-life.' Her brothers said to Bhadra, 'Sister, we do not want to be separated from you even temporarily, but if we do not marry you off, it would not be proper. People will say that your brothers must have improper thoughts about you, which is why they refuse to marry you to someone else, and this will cause suspicion.' Her brothers further said, 'Do not worry! If we are to marry you to someone, we will ask for a lot of money from them. If they cannot provide that much money, you will naturally not leave home.' Her brothers said to those who came to seek her hand in marriage, 'If anyone wants to marry my sister, they must bring gold as large as she is, and then we will agree.' At that time, a Brahmin who came to seek her hand in marriage, carrying a Jambu-gold statue of a woman, saw Bhadra. He asked the other women, 'Who is this woman? Whose daughter is she?' The women told the Brahmin, 'There is a very wealthy great Brahmin here named Kapila, and she is his daughter.' Upon hearing this, the Brahmin, as the sun was setting, arrived at the home of the wealthy Brahmin Kapila. He asked for lodging, and Kapila's family agreed. The Brahmin stayed the night, and the next morning, he went to Kapila and wished him, 'May the family of this benevolent Brahmin always prosper and grow.' After offering his blessings, he sat to one side. Kapila asked the Brahmin, 'Sir! Did you sleep well last night? How did you feel?' The Brahmin replied, 'I slept very well last night, very happy and without any worries.' At this time, Bhadra woke up from her sleep in the morning, went to her father, bowed at his feet, and then stood to one side.

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。時，彼求女客婆羅門，白迦毗羅富婆羅門，作如是言：「善哉仁者！此是誰女？」其迦毗羅報彼客言：「是我之女。」彼婆羅門復問：「仁者！此女頗有與處以不？」迦毗羅言：「此女未有許與他處。」

時，彼求女客婆羅門，即白主人迦毗羅言：「大富仁者！摩伽陀國有一聚落，名摩訶娑陀羅，彼聚落內有於一村，其村還名摩訶娑陀羅，其中有一大婆羅門，名尼拘盧陀羯波，巨富饒財。彼有一子，名畢缽羅耶那摩那婆，諸義自解，復能教他，於三韋陀，悉皆洞解。復解一事十名之論，及尼干辀書論，往事五明論等，一句半句，一偈半偈，皆能分別。授記世辯，六十種論，解大丈夫諸要相等，一切技藝，無所乏少。」爾時，彼客婆羅門說如是語已，白主人言：「今勸仁者！將此女與彼摩那婆，持以為妻。」是時，彼大富婆羅門及諸兒子，報于彼客婆羅門言：「大婆羅門！此女若嫁，索多錢財，有誰能取？」客婆羅門問主人言：「索幾多財？」彼等報言：「稱此女形，索若干金。」

爾時，彼客婆羅門聞，即從袋出彼閻浮檀金女之形，示現於彼父母兄弟，訖作是言：「此閻浮檀金色之形，應稱是女，汝等當取與我此女。」爾時，彼女父母兄弟作如是念：「應彼處人聞我此女如是端正，集聚多許閻浮檀金，造作女形，使若干大。」

爾時，彼女父母兄弟共如是言：「我等今者若取此形閻浮檀金，不觀彼家錢財多少，又不諳悉其國禮儀法則高下，我女脫若至於彼家，當見苦惱，今須密使私觀彼家。」作是念已，告彼求女婆羅門言：「善使仁者大婆羅門！我今欲遣使觀彼家法用云何？然後思量可與以不？」是時，彼客大婆羅門報言：「如是！任意當觀。」

爾時，彼客大婆羅門作是語已，即辭主人，歸還本國，到尼拘盧陀羯波婆羅門邊，到已白言：「善勝仁者大婆羅門，心應歡喜，我求得女如閻浮檀金色形者，彼甚可喜端正無雙，眾人樂見。」

時，彼大富婆羅門，問于彼求女婆羅門言：「大婆羅門！仁者何處得見是女？」彼婆羅門即報之言：「彼女捨去毗耶離城，其間不遠，有於一村名迦毗羅，其內有一富婆羅門名迦毗羅，彼婆羅門有女名曰跋陀羅迦卑梨耶。」

爾時，畢缽羅耶那父母聞是事已，心大歡喜，遍滿其體，不能自勝

現代漢語譯本：當時，那位求婚的婆羅門客人，對迦毗羅富婆羅門說：『仁者，請問這是誰家的女兒？』迦毗羅回答客人說：『這是我的女兒。』那位婆羅門又問：『仁者，這女兒可曾許配人家？』迦毗羅說：『這女兒尚未許配給任何人。』 當時，那位求婚的婆羅門客人，就對主人迦毗羅說：『大富仁者，摩伽陀國有一個聚落，名叫摩訶娑陀羅，那個聚落里有一個村子，也叫摩訶娑陀羅，其中有一位大婆羅門，名叫尼拘盧陀羯波，他非常富有。他有一個兒子，名叫畢缽羅耶那摩那婆，他能自己理解各種道理，也能教導別人，對於三吠陀都非常精通。他還精通一事十名的論述，以及尼乾子的書論，過去五明的論述等等，一句半句，一偈半偈，都能分辨清楚。他能預言世事，精通六十種論述，瞭解大丈夫的各種特徵，一切技藝，無所欠缺。』當時，那位婆羅門客人說完這些話后，對主人說：『我勸仁者，把這個女兒嫁給那位摩那婆，讓他做你的女婿。』當時，那位大富婆羅門和他的兒子們，對那位婆羅門客人說：『大婆羅門，這女兒如果出嫁，索要很多錢財，有誰能娶她呢？』客人問主人說：『要多少錢財？』他們回答說：『按照這女兒的身形，索要若干黃金。』 當時，那位婆羅門客人聽了，就從袋子里拿出用閻浮檀金打造的女子模型，展示給她的父母兄弟，然後說：『這個閻浮檀金色的模型，應該和這女兒相稱，你們應當把它收下，把這女兒嫁給我。』當時，她的父母兄弟這樣想：『那地方的人聽到我這女兒如此端正，就聚集了許多閻浮檀金，打造了女子模型，使它如此巨大。』 當時，她的父母兄弟一起這樣說：『我們現在如果收下這個閻浮檀金的模型，不考慮他們家錢財多少，也不瞭解他們國家的禮儀法則高低，我女兒如果到了他們家，可能會受苦，現在需要秘密派人去觀察他們家的情況。』這樣想后，他們告訴那位求婚的婆羅門說：『善使仁者大婆羅門，我們現在想派人去觀察他們家的規矩如何？然後再考慮是否可以把女兒嫁過去。』當時，那位婆羅門客人回答說：『好的，你們可以隨意觀察。』 當時，那位婆羅門客人說完這些話后，就告辭主人，回到自己的國家，到了尼拘盧陀羯波婆羅門那裡，到了之後說：『善勝仁者大婆羅門，您應該高興，我求得的女子，像閻浮檀金的顏色一樣，她非常可愛，端正無雙，大家都喜歡看她。』 當時，那位大富婆羅門，問那位求婚的婆羅門說：『大婆羅門，您在哪裡見到這位女子？』那位婆羅門回答說：『她的家離毗耶離城不遠，有一個村子叫迦毗羅，那裡有一位富有的婆羅門叫迦毗羅，那位婆羅門有一個女兒，名叫跋陀羅迦卑梨耶。』 當時，畢缽羅耶那的父母聽到這件事後，心裡非常高興，喜悅充滿了全身，無法自持。

English version: At that time, the Brahmin guest who was seeking a wife, said to the wealthy Brahmin Kapila: 'Good sir, whose daughter is this?' Kapila replied to the guest: 'This is my daughter.' The Brahmin then asked: 'Good sir, has this daughter been promised to anyone?' Kapila said: 'This daughter has not been promised to anyone.' At that time, the Brahmin guest who was seeking a wife, then said to the host Kapila: 'Wealthy sir, in the country of Magadha there is a settlement called Mahasadhara, and within that settlement there is a village also called Mahasadhara. In that village there is a great Brahmin named Nikulotha-karpa, who is extremely wealthy. He has a son named Pippalayana-manava, who understands all principles by himself and can also teach others. He is thoroughly versed in the three Vedas. He is also proficient in the discourse of one thing with ten names, as well as the books of the Nirgranthas, the discourse of the five past illuminations, etc. He can distinguish between half a sentence, half a verse. He can predict worldly affairs, is proficient in sixty kinds of discourses, understands the various characteristics of a great man, and lacks nothing in all skills.' At that time, after the Brahmin guest had said these words, he said to the host: 'I advise you, sir, to give this daughter to that manava, and let him be your son-in-law.' At that time, the wealthy Brahmin and his sons said to the Brahmin guest: 'Great Brahmin, if this daughter is to be married, she will demand a lot of money, who can marry her?' The guest asked the host: 'How much money do you want?' They replied: 'According to the shape of this daughter, we will demand a certain amount of gold.' At that time, the Brahmin guest heard this, and took out from his bag a model of a woman made of Jambu-gold, and showed it to her parents and brothers, and then said: 'This Jambu-gold colored model should match this daughter, you should accept it and give me this daughter.' At that time, her parents and brothers thought: 'The people in that place heard that my daughter is so beautiful, so they gathered a lot of Jambu-gold and made a model of a woman, making it so large.' At that time, her parents and brothers said together: 'If we accept this Jambu-gold model now, without considering how much money they have, and without understanding the customs and laws of their country, if my daughter goes to their house, she might suffer. Now we need to secretly send someone to observe their family situation.' After thinking this, they told the Brahmin who was seeking a wife: 'Good sir, great Brahmin, we now want to send someone to observe how their family rules are? Then we will consider whether we can give our daughter to them.' At that time, the Brahmin guest replied: 'Yes, you can observe as you wish.' At that time, after the Brahmin guest had said these words, he bid farewell to the host, returned to his own country, and went to the Brahmin Nikulotha-karpa. After arriving, he said: 'Good sir, great Brahmin, you should be happy, the woman I have sought is like the color of Jambu-gold, she is very lovely, uniquely beautiful, and everyone likes to see her.' At that time, the wealthy Brahmin asked the Brahmin who was seeking a wife: 'Great Brahmin, where did you see this woman?' The Brahmin replied: 'Her home is not far from the city of Vaisali, there is a village called Kapila, where there is a wealthy Brahmin named Kapila. That Brahmin has a daughter named Bhadrakapiliya.' At that time, when Pippalayana's parents heard this, they were very happy, and joy filled their whole bodies, they could not control themselves.

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。是時，尼拘盧陀羯波大婆羅門，即便置立從己坐村連線，乃至毗耶離城，其間步地半由旬道安一牛群，並造客舍，如是處處安置訖了。時，迦毗羅大婆羅門，告于彼等當牧牛人，作如是言：「汝等各應如是備擬，若其有人，從毗耶離城來於此，彼等所須一切諸物，汝等迎接供奉彼人，勿令乏短。」

爾時，跋陀羅卑梨耶女兄弟從其家出，向摩伽陀，至王舍城。彼等值初第一牛群所居之處，彼處諸人，曲躬出迎，口作是言：「善來人輩！從於何方遠來到此？」即引將入客舍之中，以諸香湯與令澡浴，復以種種香涂其身，復將種種無價之衣，與其令著，復將種種雜好香花，結用作鬘，置其頭上。然後別將種種甘美肴膳飲食，與其令啖，所謂唼𠲿嚼嚙嘗啜，種種味具，皆悉充足。自恣飽已，始告語言：「此中即是我等牛舍，可停一宿，後日早起，隨意而行。」時，彼等客問牛子言：「此誰牛舍？」牛子報言：「此是尼拘盧陀羯波富婆羅門牧牛之舍，故為仁等，客行安立，恐畏仁等行來疲乏，飢渴困極，所須不得。」而彼客人，一夜安臥，後日起行。如是次第值于第二牛群之舍，如是第三第四第五第六第七，悉皆如是出迎承接，復口白言：「汝等仁輩！從何遠來？乃至令宿一夜，安樂眠臥，後日隨意而行。」

時，彼等客問主人言：「如是牛舍，可有幾許？」牛子報言：「從彼摩訶娑陀羅村已來，至於毗耶離城，半由旬間，置一牛舍。」爾時，跋陀羅迦卑梨耶女兄弟，共聞如此語已，即作是念：「彼人牛舍，尚有若干，其餘錢財，更何須說？我等從此應須回反還向本家，我等當以我之姊妹，嫁與彼家，以為其婦。」

時，彼兄弟即遣使人告彼大富婆羅門言：「汝來可取我之姊妹為汝新婦。」作是語已，從彼回還。時，畢缽羅耶摩那婆，聞于使人以得稱其心意之女，聞已即作如是念言：「我今應當自往觀看彼女，實有如是德行智慧以不？」是時，畢缽羅耶童子即便至己父母之邊，長跪白言：「庵婆多多！我心實亦不用五欲愿修梵行，而尊長今既強為我求于匹對，是故我今自應往彼次第乞食，觀看彼女，實如使人言語以不？」

時，其父母即告子言：「若知時者，汝當自行。」而彼童子，即便辭行，次第乞食，漸漸至迦卑羅迦村

當時，尼拘盧陀羯波大婆羅門，便設立從自己居住的村莊連線到毗耶離城的道路，其間每隔半由旬的距離就安置一個牛群，並建造客舍，像這樣在各處都安排妥當。當時，迦毗羅大婆羅門告訴那些負責牧牛的人，這樣說道：『你們各自應當這樣準備，如果有人從毗耶離城來到這裡，他們所需要的一切物品，你們都要迎接並供奉他們，不要讓他們有所短缺。』 那時，跋陀羅卑梨耶女和她的兄弟從家中出發，前往摩伽陀，到達王舍城。他們遇到了第一個牛群所在的地方，那裡的人們彎腰迎接他們，口中說道：『歡迎各位！從哪裡遠道而來？』隨即引導他們進入客舍之中，用各種香湯給他們洗浴，又用各種香料塗抹他們的身體，又拿出各種無價的衣服給他們穿上，又用各種雜色美好的香花，編結成花環，戴在他們的頭上。然後又單獨拿出各種甘美的菜餚飲食，給他們享用，包括吸吮、咀嚼、品嚐、啜飲，各種美味都十分充足。在他們盡情飽餐之後，才告訴他們說：『這裡是我們的牛舍，可以停留一晚，第二天早晨起來，就可以隨意出發。』當時，那些客人問牛童說：『這是誰的牛舍？』牛童回答說：『這是尼拘盧陀羯波富婆羅門牧牛的住所，所以為各位客人安排住宿，是怕各位旅途勞累，飢渴睏乏，所需之物無法得到。』那些客人，安穩地睡了一夜，第二天就出發了。像這樣依次遇到第二個牛群的住所，以及第三、第四、第五、第六、第七個，都像這樣出來迎接招待，又開口說道：『各位！從哪裡遠道而來？』直到讓他們住宿一晚，安穩地睡覺，第二天隨意出發。 當時，那些客人問主人說：『這樣的牛舍，大概有多少？』牛童回答說：『從摩訶娑陀羅村開始，到毗耶離城，每隔半由旬就設定一個牛舍。』當時，跋陀羅迦卑梨耶女和她的兄弟，聽到這樣的話后，就想：『他家的牛舍尚且有這麼多，其餘的錢財，更不用說了。我們應該從這裡返回，回到自己的家，我們應當把我們的姐妹，嫁到他家，做他的妻子。』 當時，那兄弟二人就派使者告訴那位大富婆羅門說：『你來娶我的妹妹做你的新娘吧。』說完這話，就從那裡返回了。當時，畢缽羅耶摩那婆，聽到使者說已經找到了稱心如意的女子，聽后就想：『我現在應當親自去看看那個女子，她真的有使者所說的德行和智慧嗎？』當時，畢缽羅耶童子就來到他父母身邊，長跪說道：『庵婆多多！我內心其實並不貪戀五欲，願意修行梵行，但是長輩們現在既然強行為我求親，所以我現在應當親自前往，依次乞食，看看那個女子，是否真的像使者所說的那樣？』 當時，他的父母就告訴兒子說：『如果時機合適，你就自己去吧。』那童子就告辭出發，依次乞食，漸漸地來到了迦卑羅迦村。

At that time, the great Brahmin Nikurodhakappa immediately established a route from his own village to the city of Vaisali, placing a cattle herd and building a guesthouse every half yojana along the way. Thus, he arranged everything in various places. Then, the great Brahmin Kapila told the cowherds, saying: 'You should each prepare in this way. If anyone comes here from the city of Vaisali, you must greet and provide for all their needs, ensuring they lack nothing.' At that time, Bhadra-Bhirya and her brothers left their home and headed towards Magadha, reaching Rajagriha. They encountered the first cattle herd's location, where the people bowed to greet them, saying: 'Welcome, travelers! Where have you come from so far away?' They then led them into the guesthouse, bathed them with fragrant water, applied various perfumes to their bodies, dressed them in priceless garments, and adorned their heads with garlands of various beautiful and fragrant flowers. Then, they separately brought out various delicious dishes and drinks for them to enjoy, including sucking, chewing, tasting, and sipping, providing an abundance of flavors. After they had eaten their fill, they told them: 'This is our cattle shed, you can stay for one night, and tomorrow morning you can leave as you please.' At that time, the guests asked the cowherd: 'Whose cattle shed is this?' The cowherd replied: 'This is the residence of the wealthy Brahmin Nikurodhakappa's cattle, so we have arranged accommodation for you guests, fearing that you might be tired, hungry, and thirsty from your journey, and unable to obtain what you need.' Those guests slept peacefully for one night, and then departed the next day. In this way, they successively encountered the second cattle herd's residence, and the third, fourth, fifth, sixth, and seventh, all of whom came out to greet and receive them in the same way, saying: 'Travelers! Where have you come from so far away?' until they had them stay for one night, sleep peacefully, and then leave as they pleased the next day. At that time, the guests asked the host: 'How many such cattle sheds are there?' The cowherd replied: 'From the village of Mahasadhara to the city of Vaisali, there is a cattle shed every half yojana.' At that time, Bhadra-Kapiriya and her brothers, upon hearing these words, thought: 'If his cattle sheds are so numerous, then his other wealth must be even more immense. We should return from here to our own home, and we should marry our sister into his family, to be his wife.' At that time, the two brothers sent a messenger to tell the wealthy Brahmin: 'Come and take my sister as your bride.' Having said this, they returned from there. At that time, Pippalayana Manava, upon hearing from the messenger that he had found a woman to his liking, thought: 'I should now go and see this woman myself, to see if she truly has the virtues and wisdom that the messenger spoke of.' At that time, the boy Pippalayana went to his parents, knelt down, and said: 'Amba-Tada! In my heart, I do not desire the five sensual pleasures, and I wish to practice the Brahmacharya, but since my elders are now forcing me to seek a match, I should now go myself, begging for alms in turn, and see if that woman is truly as the messenger has said?' At that time, his parents told their son: 'If the time is right, then you should go yourself.' The boy then took his leave and set out, begging for alms in turn, gradually reaching the village of Kapila.

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。時彼國內，有如是法，若有沙門若婆羅門來乞食者，女手將食出與彼人。爾時，跋陀羅女，即從其家，自將食出，授與彼客摩那婆手。

爾時，畢缽羅耶見彼女已，作如是念：「此決定應是彼女也。」是時其女，自手授與彼摩那婆飯食訖已，頂禮其足，卻住一面。時摩那婆問彼女言：「仁者善女！有嫁處未？」

爾時，彼女即便報言：「仁者摩那婆！摩伽陀國有一聚落，其聚落名摩訶羯波，彼處有一婆羅門村，彼村有一富婆羅門名尼拘盧陀羯波，彼有一子名畢缽羅耶，我之父母，以將我許與彼為妻。」

爾時，畢缽羅耶即便報彼跋陀羅女，作如是言：「善女！我聞彼摩那婆，內心不用行於五欲，愿修梵行。」是時，彼女即便咨白摩那婆言：「大婆羅門！我今得聞如是言者，甚大歡喜，我亦不用行於五欲，愿修梵行。今日許他，此是父母世間之意，我實不用。今強以我，隨同世人，適彼為妻。」

爾時，畢缽羅耶童子聞是語已，問彼女言：「謂仁善女！汝昔曾見畢缽羅耶摩那婆不？」彼女報言：「善摩那婆！我未曾見。」時，摩那婆復更重語于彼女言：「謂汝善女！即我是彼畢缽羅耶摩那婆身，我實不用行於五欲，我今內心願行梵行。此之事情，是我父母眷屬之意，直是父母，故強與我，取汝為妻。」爾時，跋陀羅女聞是語已，即便白彼摩那婆言：「善哉仁者大摩那婆！我得是言，甚大歡喜，仁必不用世五欲者，今莫久住，速宜取我，莫令于彼有無梵行世間之人而求索我。」爾時，畢缽羅耶得是語已，即從彼處回還向家，至父母邊，到已長跪白父母言：「庵婆多多！我實不用行世五欲，愿修梵行，二尊為我欲娶婦者，但速疾為我迎彼婦來。」

爾時，畢缽羅耶父母，即共迦卑羅迦大婆羅門，立於言契，交關下財，隨索多少辦具種種飲食雜味，無價瓔珞，妙寶衣等，選求吉祥善好宿日，多赍財寶，往彼迎取跋陀羅迦卑羅之女，與兒作妻。迎入家已，於一室內鋪二合㯓。既安置已，而彼二人在一室內，各各收𣫍不相染觸。

爾時，畢缽羅耶父母聞此事已，作如是念：「彼之二人，在一室內不相染觸，此事云何？」即更方便，卻一合㯓，止留一㯓，其既同眠，自應相合。而彼二人，猶不相觸，若畢缽羅耶著于睡眠，其跋陀羅女即起經行

現代漢語譯本：當時，那個國家有這樣的習俗，如果有沙門或婆羅門來乞討食物，女子會親自拿著食物出來給他們。那時，跋陀羅女子，就從家裡親自拿著食物出來，遞給那位客人摩那婆手中。 當時，畢缽羅耶看到她后，心想：『這一定就是她了。』這時，那女子親自把飯食遞給那位摩那婆后，就頂禮他的腳，退到一旁站著。這時，摩那婆問那女子說：『善良的女子，你許配人家了嗎？』 當時，那女子就回答說：『摩那婆，在摩伽陀國有一個村落，那個村落名叫摩訶羯波，那裡有一個婆羅門村，那個村裡有一個富有的婆羅門名叫尼拘盧陀羯波，他有一個兒子名叫畢缽羅耶，我的父母已經把我許配給他做妻子了。』 當時，畢缽羅耶就對跋陀羅女子說：『善良的女子，我聽說那位摩那婆，內心不想追求五欲，希望修行梵行。』這時，那女子就告訴摩那婆說：『大婆羅門，我今天聽到這樣的話，非常高興，我也不想追求五欲，希望修行梵行。今天許配給別人，這是父母世俗的想法，我其實並不願意。現在勉強讓我，隨同世俗之人，嫁給他做妻子。』 當時，畢缽羅耶童子聽到這話后，問那女子說：『善良的女子，你以前見過畢缽羅耶摩那婆嗎？』那女子回答說：『善良的摩那婆，我沒有見過。』這時，摩那婆又對那女子說：『善良的女子，我就是那個畢缽羅耶摩那婆，我真的不想追求五欲，我現在內心希望修行梵行。這件事，是我父母親眷的想法，只是父母，所以勉強讓我，娶你為妻。』當時，跋陀羅女子聽到這話后，就對那位摩那婆說：『太好了，善良的大摩那婆！我聽到這話，非常高興，你一定不想追求世俗的五欲，現在不要久留，趕快娶我，不要讓那些沒有修行梵行的世俗之人來求娶我。』當時，畢缽羅耶聽到這話后，就從那裡回到家中，到父母身邊，到了之後長跪著對父母說：『父母啊！我真的不想追求世俗的五欲，希望修行梵行，二位為我想要娶妻，就趕快為我把那位女子迎娶過來。』 當時，畢缽羅耶的父母，就和迦卑羅迦大婆羅門，訂立了婚約，交換了聘禮，按照要求準備了各種飲食雜味，無價的瓔珞，精美的衣服等，選擇吉祥的好日子，帶著很多財寶，去迎娶跋陀羅迦卑羅的女兒，給兒子做妻子。迎娶到家后，在一個房間里鋪了兩張床。安置好后，他們兩人在一個房間里，各自收斂心神，不互相接觸。 當時，畢缽羅耶的父母聽到這件事後，心想：『他們兩人，在一個房間里不互相接觸，這是怎麼回事？』就想辦法，撤掉一張床，只留下一張床，他們既然同牀而眠，自然應該相合。但是他們兩人，仍然不互相接觸，如果畢缽羅耶睡著了，跋陀羅女子就會起身經行。

English version: At that time, in that country, there was such a custom that if there were any Shramanas or Brahmins who came to beg for food, the women would personally take food out and give it to them. At that time, the maiden Bhadra, from her home, personally took food out and handed it to the guest, the Manava. At that time, when Pippalayana saw her, he thought, 'This must be her.' At this time, after the maiden had personally handed the food to the Manava, she bowed at his feet and stood aside. Then, the Manava asked the maiden, 'Good woman, have you been betrothed?' At that time, the maiden immediately replied, 'Manava, in the country of Magadha, there is a village, and that village is called Mahakappa. There is a Brahmin village there, and in that village, there is a wealthy Brahmin named Nikrodhakappa, and he has a son named Pippalayana. My parents have promised me to him as his wife.' At that time, Pippalayana immediately said to the maiden Bhadra, 'Good woman, I have heard that that Manava does not wish to pursue the five desires, and wishes to practice Brahmacharya.' At this time, the maiden immediately told the Manava, 'Great Brahmin, I am very happy to hear these words today. I also do not wish to pursue the five desires, and wish to practice Brahmacharya. Today, being promised to another, this is the worldly intention of my parents, and I do not actually wish it. Now, I am being forced, following the worldly people, to marry him as his wife.' At that time, when the boy Pippalayana heard these words, he asked the maiden, 'Good woman, have you ever seen the Manava Pippalayana?' The maiden replied, 'Good Manava, I have never seen him.' At this time, the Manava again said to the maiden, 'Good woman, I am that Manava Pippalayana. I truly do not wish to pursue the five desires, and now in my heart, I wish to practice Brahmacharya. This matter is the intention of my parents and relatives. It is just my parents, so they are forcing me to take you as my wife.' At that time, when the maiden Bhadra heard these words, she immediately said to the Manava, 'Excellent, good great Manava! I am very happy to hear these words. If you truly do not wish to pursue the five worldly desires, do not stay long now, quickly take me, lest those worldly people who do not practice Brahmacharya seek me.' At that time, when Pippalayana heard these words, he returned home from that place, went to his parents, and after arriving, knelt down and said to his parents, 'Parents! I truly do not wish to pursue the five worldly desires, and wish to practice Brahmacharya. If you two wish to take a wife for me, then quickly bring that woman here for me.' At that time, Pippalayana's parents, together with the great Brahmin Kapilaka, established a marriage agreement, exchanged betrothal gifts, and according to the requirements, prepared various foods and flavors, priceless necklaces, exquisite clothes, etc., selected an auspicious day, and with much wealth, went to bring the daughter of Bhadra Kapilaka, to be their son's wife. After bringing her home, they placed two beds in one room. After arranging them, the two of them were in one room, each collecting their minds, not touching each other. At that time, when Pippalayana's parents heard about this, they thought, 'These two people, in one room, are not touching each other, what is the matter?' They then devised a plan, removed one bed, leaving only one bed, and since they were sleeping on the same bed, they should naturally come together. But the two of them still did not touch each other. If Pippalayana fell asleep, the maiden Bhadra would get up and walk.

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。若跋陀羅女，著于睡眠，其畢缽羅耶即復經行。如是更互周曆年載，終不同寢。

佛本行集經卷第四十六

隋天竺三藏阇那崛多譯大迦葉因緣品中

爾時，跋陀羅身正著睡眠，其夫起立經行之時，彼地方所有一黑蛇欲得行過。時跋陀羅既著睡眠，而其一手懸垂床梐，畢缽羅耶見於黑蛇欲從彼過，跋陀羅手既垂下懸，心作是念，畏彼黑蛇蜇螫其手，即衣裹手，擎跋陀羅臂安床上。

爾時，跋陀羅以觸臂故，睡眠即覺，心生恐怖，愁憂不樂，意中疑怪，即便咨白畢缽羅耶，作如是言：「賢善聖子！仁於前時，可不與我有是要誓，我意不喜行於五欲，愿修梵行。今為何故？發如是心？」畢缽羅耶報言：「如是！我不行欲。」跋陀羅言：「聖子！今若不行於欲，何故曏者忽觸我臂。」

爾時，畢缽羅耶依實報言：「向有黑蛇從此而過，我見汝臂懸在床前，我于彼時作如是念，恐畏彼蛇吐毒螫汝。我于彼時以衣裹手擎持汝臂，安置床上，實不故觸。」如是次第，彼之二人一處居止經十二年，同在室內各不相觸。過十二年，後有一時，畢缽羅耶父母命終，家業既廣，即便經營，畢缽羅耶身自撿挍家外田作，其跋陀羅修緝家內所有一切資生之業。

爾時，畢缽羅耶曾於一時，語跋陀羅作如是言：「賢善仁者！汝處分教壓烏麻油，今欲將與諸牛等飲。」其跋陀羅即報夫主：「如聖子教，我不敢違。」聞是教已，喚諸使女而告之言：「汝等速疾壓烏麻油，聖子欲將飲于諸牛。」

爾時，使女聞跋陀羅如是言已，即將烏麻，置日中曬，而見諸蟲，百千蠕動。見已各各共相謂言：「我等當得無量諸罪。」或復有言：「我等今者知有何罪？此之罪過屬跋陀羅，其使我等作如是事。」跋陀羅聞諸使女等作是言已，即語之言：「若有如是眾罪過者，汝等當更莫壓于油。」爾時，跋陀羅遣人摒擋彼烏麻已，入于室內，閉門思惟，心中不樂，低頭默然寂靜而坐。其畢缽羅，撿挍田地，觀看回還，見諸眾生受彼種種無量苦惱，復睹諸牛受于困厄，作使驅逐暫不得停，見已憂惱，低頭默然，作是思惟：「嗚呼一切諸眾生輩！受是苦惱。」還至其家，心大憂愁，顏色不樂，低頭念坐

現代漢語譯本：如果跋陀羅女睡著了，她的丈夫畢缽羅耶就會開始經行。他們就這樣輪流度過歲月，始終不同床而眠。 現代漢語譯本：當時，跋陀羅正睡著，她的丈夫起身經行時，當地有一條黑蛇想要經過。當時跋陀羅睡著了，一隻手垂在床邊，畢缽羅耶看到黑蛇要從那裡經過，跋陀羅的手又垂在那裡，他心想，害怕黑蛇蜇傷她的手，就用衣服裹住手，托起跋陀羅的手臂放在床上。 現代漢語譯本：當時，跋陀羅因為手臂被觸碰而醒來，心中感到恐懼，憂愁不樂，心中疑惑，就問畢缽羅耶，說道：『賢善的聖子！你之前不是和我發過誓言，我不喜歡行五欲，願意修行梵行嗎？現在為何會生起這樣的念頭？』畢缽羅耶回答說：『是的！我沒有行欲。』跋陀羅說：『聖子！現在如果不行欲，為何剛才突然觸碰我的手臂？』 現代漢語譯本：當時，畢缽羅耶如實回答說：『剛才有黑蛇從這裡經過，我看到你的手臂垂在床邊，我當時心想，害怕那蛇吐毒蜇傷你。我當時用衣服裹住手托起你的手臂，放在床上，實在不是故意觸碰。』就這樣，他們兩人住在一起十二年，同在一個房間里卻互不接觸。過了十二年後，有一次，畢缽羅耶的父母去世了，家業很大，他就開始經營，畢缽羅耶親自管理家外的田地耕作，而跋陀羅則在家中處理一切生活所需的事情。 現代漢語譯本：當時，畢缽羅耶曾經有一次對跋陀羅說：『賢善的人！你安排人壓榨芝麻油，現在想拿去給牛等飲用。』跋陀羅就回答丈夫說：『如聖子所教，我不敢違背。』聽到這話后，就叫來使女告訴她們說：『你們快點壓榨芝麻油，聖子想要拿去給牛飲用。』 現代漢語譯本：當時，使女們聽到跋陀羅這樣說后，就將芝麻放在太陽下曬，看到許多蟲子在蠕動。看到后，她們各自互相說道：『我們將會得到無量的罪過。』或者有人說：『我們現在知道有什麼罪過？這個罪過屬於跋陀羅，是她讓我們做這樣的事。』跋陀羅聽到使女們這樣說后，就對她們說：『如果有這樣的罪過，你們就不要再壓榨油了。』當時，跋陀羅派人收拾好芝麻后，就進入房間，關上門思考，心中不樂，低頭默默地安靜地坐著。她的丈夫畢缽羅耶，巡視田地，觀看后回來，看到眾生遭受各種無量的苦惱，又看到牛遭受困厄，被驅趕著暫時不得停歇，看到后憂愁煩惱，低頭默默地思考：『唉！一切眾生都遭受這樣的苦惱。』回到家中，心中非常憂愁，臉色不悅，低頭思考著。

English version: If the woman Bhadra fell asleep, her husband Pippalayana would begin walking meditation. They alternated in this way for years, never sleeping together. English version: At that time, Bhadra was sleeping, and when her husband got up to walk, a black snake in that area wanted to pass by. As Bhadra was asleep, one of her hands was hanging off the edge of the bed. Pippalayana saw the black snake about to pass by, and since Bhadra's hand was hanging down, he thought, fearing that the black snake would sting her hand, he wrapped his hand in cloth and lifted Bhadra's arm onto the bed. English version: At that time, Bhadra woke up because her arm was touched, and she felt fear, worry, and unhappiness. She was suspicious and asked Pippalayana, saying, 'Virtuous sage! Didn't you make a vow with me before that I do not like to engage in the five desires and wish to practice pure conduct? Why do you now have such thoughts?' Pippalayana replied, 'Yes! I do not engage in desire.' Bhadra said, 'Sage! If you do not engage in desire now, why did you suddenly touch my arm just now?' English version: At that time, Pippalayana truthfully replied, 'Just now, a black snake passed by here. I saw your arm hanging off the edge of the bed, and I thought at that time, fearing that the snake would spit venom and sting you. At that time, I wrapped my hand in cloth and lifted your arm, placing it on the bed. I did not touch you intentionally.' In this way, the two of them lived together for twelve years, in the same room but without touching each other. After twelve years, there was a time when Pippalayana's parents passed away. The family business was large, so he began to manage it. Pippalayana personally managed the fields outside the house, while Bhadra managed all the household necessities inside the house. English version: At one time, Pippalayana said to Bhadra, 'Virtuous one! Arrange for people to press sesame oil. I want to give it to the cows and other animals to drink.' Bhadra replied to her husband, 'As the sage instructs, I dare not disobey.' After hearing this, she called the maids and told them, 'You quickly press the sesame oil. The sage wants to give it to the cows to drink.' English version: At that time, after the maids heard Bhadra say this, they placed the sesame seeds in the sun to dry and saw many insects crawling around. After seeing this, they said to each other, 'We will incur immeasurable sins.' Or some said, 'What sin do we know of now? This sin belongs to Bhadra, who made us do this.' After Bhadra heard the maids say this, she said to them, 'If there are such sins, then you should not press the oil anymore.' At that time, after Bhadra sent people to put away the sesame seeds, she entered the room, closed the door, and pondered, feeling unhappy, lowering her head and sitting quietly. Her husband, Pippalayana, inspected the fields, and after observing, he returned and saw all beings suffering various immeasurable hardships. He also saw the cows suffering hardship, being driven and not allowed to rest. After seeing this, he was worried and troubled, lowering his head and thinking, 'Alas! All beings suffer such hardships.' He returned home, feeling very worried, with an unhappy expression, and sat with his head lowered, thinking.

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。

其跋陀羅見畢缽羅如是憂惱低頭思惟，見已到邊，到已白言：「聖子！何故如是憂愁？心內不樂，低頭而坐。仁今可不作如是念，我處分汝跋陀羅令使人壓油，不為我壓，以此因緣，心不樂也？」彼即報言：「賢善仁者！我今不以如此因緣，心中不樂，低頭而住。我於今朝，從此而去，撿挍田作，見諸眾生，受種種苦，來去行住，不得暫安。復見諸牛，種種作事，不曾停息，我見是已，作如是念：『嗚呼嗚呼！諸眾生等，乃受是苦。』我以是故，心中不樂，低頭而住。」

時，跋陀羅復報夫言：「善仁聖子！我今亦見如是大患。」其夫問言：「賢善仁者！汝見何患？」其跋陀羅次第即說如是因緣。爾時，畢缽羅耶語跋陀羅女作如是言：「賢善仁者！住在家內，難行清凈，無缺無犯，無損無害，終不能盡，一形一命，可得稱心，修行梵行。」

其跋陀羅報言：「聖子！是故我等二人，詳共舍家出家。」是時畢缽羅耶，即便報彼跋陀羅言：「賢善仁者！汝今且住，我當求師，若尋得已，當告汝知，汝於後時，舍家出家。」

爾時，畢缽羅耶即喚家內所有作使諸男女等，而告之言：「汝輩可有當我錢財，或復穀米，皆屬汝等，皆放為良，我欲出家修行梵行，為厭離故。」

爾時，畢缽羅耶取己白㲲無價之衣，即時用作彼僧伽梨，即請一人，剃其鬚髮，而作是言：「世間可有大阿羅漢而出家者，我今隨其出家修道。」當於彼時，世間未有一阿羅漢，唯除如來、多陀阿伽度、阿羅呵、三藐三佛陀。

爾時，世尊于晨朝時，明相現已，證阿耨多羅三藐三菩提。爾時，畢缽羅耶迦葉，當於是日，夜分已過，日始初出，尋亦出家。是畢缽羅耶迦葉，生於大迦葉種姓之內故，於世間得迦葉名。彼出家已，于聚落內，次第乞食，漸次而行。復一時間，次第遊行到摩伽陀國，摩伽陀聚落，至那荼陀村王舍大城，其間忽見如來在彼一神祇處，爾時是神名曰多子，在於彼坐，甚大端正，其身正直，猶如虛空之內眾宿莊嚴。迦葉見已，即得清凈，得無二想：「我於今者，必見教師；我於今者，必見婆伽婆；我於今者，必見一切智；我於今者，必見世尊一切見者，我見世尊；我見無礙知見者，我見世尊

現代漢語譯本：跋陀羅見畢缽羅如此憂愁，低頭思索，走到他身邊，說道：『聖子！為何如此憂愁？心中不樂，低頭而坐。您莫非在想，我吩咐跋陀羅讓人榨油，卻不是為我榨，因此心中不樂？』他回答說：『賢善的人啊！我並非為此事心中不樂，低頭而坐。我今天早上，從這裡出去，檢視田地耕作，看到眾生遭受各種痛苦，來來往往，不得片刻安寧。又看到牛，做著各種事情，不曾停歇。我看到這些，就想：『唉！唉！這些眾生，竟然遭受如此痛苦。』因此，我心中不樂，低頭而坐。』 跋陀羅又對丈夫說：『善良的聖子！我今天也看到了如此大的憂患。』他的丈夫問：『賢善的人啊！你看到了什麼憂患？』跋陀羅便依次說了這些因緣。當時，畢缽羅對跋陀羅女說：『賢善的人啊！在家中，難以做到清凈，無缺無犯，無損無害，終其一生，也難以稱心如意地修行梵行。』 跋陀羅回答說：『聖子！因此，我們兩人應該一起舍家出家。』當時，畢缽羅立刻對跋陀羅說：『賢善的人啊！你先住下，我去找老師，如果找到了，就告訴你，你到那時再舍家出家。』 當時，畢缽羅叫來家中所有使喚的男女，告訴他們說：『你們可以拿走我所有的錢財，或者穀米，都歸你們所有，都放你們自由，我想要出家修行梵行，爲了厭離世俗。』 當時，畢缽羅拿起自己無價的白色細布衣服，立刻用它做成僧伽梨，然後請一個人剃掉他的鬚髮，說道：『世間如果有大阿羅漢出家，我今天就跟隨他出家修道。』當時，世間還沒有一位阿羅漢，只有如來、多陀阿伽度、阿羅呵、三藐三佛陀。 當時，世尊在清晨，天剛亮時，證得了阿耨多羅三藐三菩提。當時，畢缽羅迦葉，在這一天，夜分已過，太陽剛升起時，也出家了。這個畢缽羅迦葉，因為生於大迦葉種姓之內，所以在世間得到了迦葉的名字。他出家后，在村落里，依次乞食，漸漸行走。過了一段時間，依次到達摩伽陀國，摩伽陀聚落，到達那荼陀村王舍大城，期間忽然看到如來在那裡的一個神祇處，當時那個神的名字叫多子，坐在那裡，非常端正，他的身體正直，如同虛空中的星宿一樣莊嚴。迦葉看到后，立刻得到了清凈，沒有了二心：『我今天，必定見到老師；我今天，必定見到婆伽婆；我今天，必定見到一切智；我今天，必定見到世尊一切見者，我見到世尊；我見到無礙知見者，我見到世尊。』

English version: Bhadra, seeing Pippala so worried and with his head bowed in thought, approached him and said, 'Holy son! Why are you so worried? Why are you unhappy and sitting with your head bowed? Are you perhaps thinking that I ordered Bhadra to have oil pressed, but not for me, and that is why you are unhappy?' He replied, 'Virtuous one! It is not for that reason that I am unhappy and sitting with my head bowed. This morning, I went out from here to inspect the fields and saw all beings suffering various kinds of pain, coming and going, unable to find a moment's peace. I also saw the oxen doing all sorts of work, never resting. Seeing this, I thought, 'Alas! Alas! These beings are suffering so much.' Therefore, I am unhappy and sitting with my head bowed.' Then Bhadra said to her husband, 'Good holy son! I too have seen such great suffering today.' Her husband asked, 'Virtuous one! What suffering have you seen?' Bhadra then explained the reasons in order. At that time, Pippala said to Bhadra, 'Virtuous one! It is difficult to maintain purity, without fault or harm, while living at home. One cannot fully practice the holy life to one's satisfaction in a single lifetime.' Bhadra replied, 'Holy son! Therefore, we two should together leave home and become monks.' At that time, Pippala immediately said to Bhadra, 'Virtuous one! You stay here for now. I will go find a teacher, and when I have found one, I will let you know. Then you can leave home and become a monk.' At that time, Pippala called all the male and female servants in his house and told them, 'You may take all my money or grain. It is all yours. I set you all free. I wish to leave home and practice the holy life, to renounce the world.' At that time, Pippala took his own priceless white linen cloth and immediately used it to make a sanghati robe. Then he asked someone to shave his head and beard, saying, 'If there is a great Arhat in the world who has left home, I will follow him today and practice the Way.' At that time, there was not a single Arhat in the world, except for the Tathagata, the Arhat, the Samyaksambuddha. At that time, the World Honored One, in the early morning, as the first light appeared, attained Anuttara-samyak-sambodhi. At that time, Pippala Kasyapa, on that very day, after the night had passed and the sun had just risen, also left home. This Pippala Kasyapa, because he was born into the great Kasyapa lineage, received the name Kasyapa in the world. After he left home, he went begging for food in the villages, gradually making his way. After some time, he gradually arrived in the country of Magadha, in the village of Magadha, and reached the great city of Rajagriha in the village of Natada. There, he suddenly saw the Tathagata in a shrine, where the deity was named Many Sons. He was sitting there, very dignified, his body upright, like the stars adorning the sky. When Kasyapa saw him, he immediately became pure and had no doubt: 'Today, I will surely see a teacher; today, I will surely see the Bhagavan; today, I will surely see the All-Knowing One; today, I will surely see the World Honored One, the one who sees all; I see the World Honored One; I see the one with unobstructed knowledge and vision, I see the World Honored One.'

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。」彼大迦葉，如是得凈心已，心心相續，正念不散，頂禮世尊足下已畢，右膝著地，在於佛前，白佛言：「世尊！我是世尊聲聞弟子，唯愿世尊，與我為師，我是世尊聲聞弟子也。」是故論者而說偈言：

「彼見佛在多子樹，　　猶如金像光顯赫， 其心內發一切智，　　合掌歡喜向世尊。 于彼林處禮佛足，　　合掌尊前作是言： 『唯愿世尊為我師，　　猶如闇處燃燈照。』」

爾時，世尊告迦葉言：「迦葉！若有聲聞弟子，如是一心正念已訖，言是我師。如是之心，尊重供養；而彼教師，不知言知，不見言見。彼人以此虛妄語故，受是尊重供養之者，彼人頭破作於七分。然大迦葉！我今知實言知，見實言見，我為聲聞諸弟子等說法之時，說于因緣，非無因緣，非無開遮，非但開遮亦現神通，非唯現通，亦有開遮，非無開遮。

「複次迦葉！我于彼時，說于因緣，乃至亦有開遮，非無開遮。如我所說，應奉行之，勿得違也。隨順我言，若如是者，于當來世，長夜獲得自利益事，得大安樂也。

「複次，迦葉！汝應如是學。迦葉！汝若欲學如是行者，于梵行人內下中上所，應起敬重慚愧之心。迦葉！汝應如是學也。

「複次，迦葉！汝于彼時，常起正念，勿暫舍離。迦葉！汝於此事，復應當學。

「複次，迦葉！汝于彼時，於五陰中，應觀生滅之相。所謂此是色，此是色生，此是色滅，此是受，此是想，此是行，此是識，此是識生，此是識滅。迦葉！汝於是處，應如是學。」

於時，長老摩訶迦葉既蒙世尊作是教已，生是不凈，常乞食食，經於七日，至於八日，如教生智。於時世尊如是教已，從座而起，於是長老摩訶迦葉，侍送世尊。

爾時，世尊行路未久，便在路側，到一樹下，到彼樹已，然其長老摩訶迦葉，取己身上僧伽梨衣，四疊敷地，而白佛言：「世尊！是座為世尊設，憐愍我故，佛坐是座。」作是語已，於時世尊便坐彼座，坐已佛告長老摩訶迦葉言：「迦葉！如此僧伽梨，極為微妙，最勝最軟。」時長老迦葉，白佛言：「世尊！善哉善哉！世尊！今者憐愍我故，受我是座。」

於時，世尊告彼長老摩訶迦葉，作如是言：「迦葉！汝能持我所著糞掃衣不？」於時，長老摩訶迦葉白佛言：「唯然世尊！我能持彼如來所著糞掃衣耳

現代漢語譯本：大迦葉如此獲得清凈心后，心念相續，正念不散，頂禮世尊足下完畢，右膝著地，在佛前稟告佛陀：『世尊！我是世尊的聲聞弟子，唯愿世尊做我的老師，我是世尊的聲聞弟子。』因此論者作偈說道： 『他見佛在多子樹下，猶如金像光芒顯赫，其內心生起一切智，合掌歡喜面向世尊。在那樹林處禮拜佛足，合掌在佛前說道：『唯愿世尊做我的老師，猶如黑暗處燃燈照亮。』 當時，世尊告訴迦葉：『迦葉！如果有聲聞弟子，像這樣一心正念之後，說我是他的老師。這樣的心，是尊重供養；而那位老師，不知說知，不見說見。那人因為這種虛妄的言語，接受這種尊重供養，那人的頭會破裂成七份。然而大迦葉！我現在知道真實的說知道，見到真實的說見到，我為聲聞弟子們說法時，說的是因緣，不是沒有因緣，不是沒有開遮，不是隻有開遮也顯現神通，不是隻有顯現神通，也有開遮，不是沒有開遮。 『再者，迦葉！我那時說因緣，乃至也有開遮，不是沒有開遮。就像我所說的，應該奉行，不要違背。順從我的話，如果這樣做，在未來世，長夜獲得自身利益，得到大安樂。 『再者，迦葉！你應該這樣學習。迦葉！你如果想學習這樣的行為，對於梵行者中的下、中、上等，應該生起敬重慚愧之心。迦葉！你應該這樣學習。 『再者，迦葉！你那時，要常起正念，不要暫時舍離。迦葉！你在這件事上，也應當學習。 『再者，迦葉！你那時，對於五陰，應該觀察生滅的現象。所謂這是色，這是色生，這是色滅，這是受，這是想，這是行，這是識，這是識生，這是識滅。迦葉！你在這個地方，應該這樣學習。』 當時，長老摩訶迦葉聽了世尊這樣的教誨后，生起不凈，常常乞食，經過七天，到了第八天，如教生起智慧。當時世尊這樣教誨后，從座位起身，於是長老摩訶迦葉，侍奉送別世尊。 當時，世尊行走不久，便在路旁，到了一棵樹下，到了那棵樹后，長老摩訶迦葉，取下自己身上的僧伽梨衣，四疊鋪在地上，稟告佛陀：『世尊！這個座位是為世尊設定的，爲了憐憫我，佛請坐這個座位。』說完這話后，當時世尊便坐到那個座位上，坐下後佛告訴長老摩訶迦葉：『迦葉！這件僧伽梨，極為微妙，最殊勝最柔軟。』當時長老迦葉，稟告佛陀：『世尊！善哉善哉！世尊！現在爲了憐憫我，接受我的座位。』 當時，世尊告訴長老摩訶迦葉，這樣說道：『迦葉！你能持我所穿的糞掃衣嗎？』當時，長老摩訶迦葉稟告佛陀：『是的，世尊！我能持如來所穿的糞掃衣。』

English version: After Mahakasyapa thus obtained a pure mind, with his thoughts continuous and his mindfulness unwavering, he finished bowing at the feet of the World Honored One, knelt on his right knee, and addressed the Buddha: 'World Honored One! I am a disciple of the World Honored One, a Sravaka. I wish that the World Honored One would be my teacher, I am a Sravaka disciple of the World Honored One.' Therefore, the commentators speak in verse: 'He saw the Buddha under the many-children tree, like a golden statue shining brightly, his heart gave rise to all-knowing wisdom, he joined his palms in joy facing the World Honored One. At that forest place, he bowed at the Buddha's feet, joined his palms before the Honored One and said: 'I wish that the World Honored One would be my teacher, like a lamp lighting up a dark place.' At that time, the World Honored One told Kasyapa: 'Kasyapa! If there is a Sravaka disciple, who, after being mindful in this way, says that I am his teacher. Such a mind is respectful and offering; but that teacher, not knowing says he knows, not seeing says he sees. That person, because of such false words, accepts such respectful offerings, that person's head will break into seven pieces. However, Mahakasyapa! I now know the truth and say I know, see the truth and say I see. When I teach the Dharma to the Sravaka disciples, I speak of causes and conditions, not without causes and conditions, not without opening and closing, not only opening and closing but also manifesting supernatural powers, not only manifesting supernatural powers, but also opening and closing, not without opening and closing.' 'Furthermore, Kasyapa! At that time, I spoke of causes and conditions, and even had opening and closing, not without opening and closing. As I have said, you should follow it, do not disobey. Follow my words, if you do so, in the future, you will obtain your own benefit for a long night, and obtain great peace and happiness.' 'Furthermore, Kasyapa! You should learn in this way. Kasyapa! If you wish to learn such conduct, you should give rise to a mind of respect and shame towards the lower, middle, and upper among the Brahmacaris. Kasyapa! You should learn in this way.' 'Furthermore, Kasyapa! At that time, you should always give rise to right mindfulness, do not temporarily abandon it. Kasyapa! In this matter, you should also learn.' 'Furthermore, Kasyapa! At that time, regarding the five aggregates, you should observe the phenomena of arising and ceasing. That is, this is form, this is the arising of form, this is the ceasing of form, this is feeling, this is perception, this is volition, this is consciousness, this is the arising of consciousness, this is the ceasing of consciousness. Kasyapa! In this place, you should learn in this way.' At that time, after the elder Mahakasyapa received such teachings from the World Honored One, he felt impure, and often begged for food. After seven days, on the eighth day, he generated wisdom as taught. At that time, after the World Honored One taught in this way, he rose from his seat, and then the elder Mahakasyapa, attended and saw off the World Honored One. At that time, the World Honored One had not walked far when he stopped by the side of the road, under a tree. After reaching that tree, the elder Mahakasyapa took off his Sanghati robe, folded it four times and laid it on the ground, and said to the Buddha: 'World Honored One! This seat is prepared for the World Honored One, out of compassion for me, please sit on this seat.' After saying this, the World Honored One then sat on that seat. After sitting, the Buddha said to the elder Mahakasyapa: 'Kasyapa! This Sanghati robe is extremely subtle, most excellent and soft.' At that time, the elder Kasyapa said to the Buddha: 'World Honored One! Excellent, excellent! World Honored One! Now, out of compassion for me, please accept my seat.' At that time, the World Honored One said to the elder Mahakasyapa, saying: 'Kasyapa! Can you hold my discarded robe?' At that time, the elder Mahakasyapa said to the Buddha: 'Yes, World Honored One! I can hold the discarded robe worn by the Tathagata.'

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。」

於時，世尊即授長老摩訶迦葉粗糞掃衣，世尊便受摩訶迦葉所著妙服。（於世間中，有人作疑：「頗有世尊，憐愍他故，顯示大德福利之事，至於富勢在先棄捨，而受粗布糞掃之衣？」彼所疑者，唯應說此摩訶迦葉聲聞弟子是也。）乃至能從如來受彼粗糞掃衣，其長老迦葉乃至得阿羅漢果，盡于形壽，彼長老摩訶迦葉不捨此想。是故世尊授于彼記：「汝等比丘！若欲知我聲聞弟子少欲知足行於頭陀悉具足者，所謂長老摩訶迦葉比丘是也。」

爾時，世尊復一時間，在舍衛城祇樹給孤獨園，於時世尊告諸比丘言：「諸比丘！我于昔時，離諸欲惡不善之法，有覺有觀，離生喜樂，入于初禪，是時摩訶迦葉比丘，亦復如是。離諸欲惡不善之法，有覺有觀，離生喜樂，入初禪行。

「我于爾時，滅于覺觀，內清凈心一處，無覺無觀定生喜樂，入第二禪。是時摩訶迦葉比丘，亦復如是，亦滅覺觀，乃至入于第二禪行。

「諸比丘！我于爾時，離喜行舍憶念正智，受于身樂，如賢聖所嘆，已舍諸事，住于安樂，入三禪行。是摩訶迦葉比丘，亦復如是，離喜行舍憶念正智，受于身樂，如賢聖所嘆，已舍諸事，住于安樂入三禪行。

「諸比丘！我于爾時，欲斷諸苦斷舍諸樂，先滅憂喜，不苦不樂，舍念清凈，入四禪行。是迦葉比丘，亦復如是，斷苦斷樂，先滅憂喜，不苦不樂，舍念清凈，入四禪行。

「汝等比丘！我于爾時，正以慈心，遍於一方，入定安住，如是第一第二第三至第四方，如是上下，於一切處一切世間，以于慈心，遍滿一切，入定安住，廣大無量，無有怨恨，不生毒害。是時摩訶迦葉比丘，亦復如是，乃至無有怨恨，不生毒害悲喜之心，亦復如是。

「諸比丘！我于爾時，以其舍心，遍滿一方，入定安住，如是第一第二第三至第四方，如是上下，於一切處一切世間，以于舍心，悉皆遍滿，入定安住，廣大無量，無有怨恨，不生毒害。是時迦葉比丘，亦復如是，乃至不害。

「汝等比丘！我于爾時，過一切色相，滅一切有對相，不思不念一切別異相，念無邊虛空處，即入無邊虛空處行。是時迦葉比丘，亦復如是，過一切色相，乃至入無邊虛空處行。

「諸比丘！我于爾時，過一切無邊虛空處，念無邊識處，即入無邊識處行

現代漢語譯本：

於是，世尊便將自己粗糙的糞掃衣授予長老摩訶迦葉，世尊則接受了摩訶迦葉所穿的精美衣服。（世間有人疑惑：『難道世尊是因為憐憫他人，才顯示大德的福報，以至於先捨棄富貴，而接受粗布糞掃的衣服嗎？』那些有此疑問的人，應該說這位摩訶迦葉聲聞弟子就是如此。）乃至能從如來那裡接受那粗糙的糞掃衣，那位長老迦葉乃至證得阿羅漢果，終其一生，那位長老摩訶迦葉都不曾捨棄這種想法。因此世尊給他授記說：『你們這些比丘！如果想知道我的聲聞弟子中，誰是少欲知足、奉行頭陀行最圓滿的，那就是長老摩訶迦葉比丘了。』

那時，世尊又一次在舍衛城的祇樹給孤獨園，世尊告訴眾比丘說：『諸位比丘！我過去曾遠離各種慾望、邪惡和不善之法，有覺有觀，因遠離而生喜樂，進入初禪，那時摩訶迦葉比丘，也同樣如此。遠離各種慾望、邪惡和不善之法，有覺有觀，因遠離而生喜樂，進入初禪修行。』

『我那時，滅除覺觀，內心清凈，一心專注，無覺無觀，定中生喜樂，進入二禪。那時摩訶迦葉比丘，也同樣如此，也滅除覺觀，乃至進入二禪修行。』

『諸位比丘！我那時，捨棄喜樂，行於舍念，保持正念和智慧，感受身體的快樂，如同賢聖所讚歎的那樣，已經捨棄一切世俗之事，安住于安樂之中，進入三禪修行。這位摩訶迦葉比丘，也同樣如此，捨棄喜樂，行於舍念，保持正念和智慧，感受身體的快樂，如同賢聖所讚歎的那樣，已經捨棄一切世俗之事，安住于安樂之中，進入三禪修行。』

『諸位比丘！我那時，想要斷除各種痛苦，捨棄各種快樂，先滅除憂愁和喜悅，達到不苦不樂的狀態，捨棄雜念，保持清凈，進入四禪修行。這位迦葉比丘，也同樣如此，斷除痛苦，捨棄快樂，先滅除憂愁和喜悅，達到不苦不樂的狀態，捨棄雜念，保持清凈，進入四禪修行。』

『你們這些比丘！我那時，以慈悲之心，遍佈一方，入定安住，如此第一、第二、第三乃至第四方，如此上下，在一切處、一切世間，都以慈悲之心，遍滿一切，入定安住，廣大無量，沒有怨恨，不生毒害。那時摩訶迦葉比丘，也同樣如此，乃至沒有怨恨，不生毒害，悲喜之心，也同樣如此。』

『諸位比丘！我那時，以捨棄之心，遍滿一方，入定安住，如此第一、第二、第三乃至第四方，如此上下，在一切處、一切世間，都以捨棄之心，全部遍滿，入定安住，廣大無量，沒有怨恨，不生毒害。那時迦葉比丘，也同樣如此，乃至不害。』

『你們這些比丘！我那時，超越一切色相，滅除一切有對相，不思不念一切差別相，念無邊虛空之處，就進入無邊虛空之處修行。那時迦葉比丘，也同樣如此，超越一切色相，乃至進入無邊虛空之處修行。』

『諸位比丘！我那時，超越一切無邊虛空之處，念無邊識之處，就進入無邊識之處修行。 現代漢語譯本：'

English version:

Then, the World-Honored One immediately gave the elder Mahakasyapa his coarse, rag-swept robe, and the World-Honored One received the fine clothes worn by Mahakasyapa. (In the world, some people may doubt: 'Is it because the World-Honored One pities others that he displays the benefits of great virtue, to the point of first abandoning wealth and power, and then accepting a coarse, rag-swept robe?' Those who have such doubts should say that this is the case with the disciple Mahakasyapa.) Even to the point that he could receive that coarse, rag-swept robe from the Tathagata, and that elder Kasyapa even attained the fruit of Arhatship, for the rest of his life, that elder Mahakasyapa never abandoned this thought. Therefore, the World-Honored One gave him this prediction: 'You monks! If you wish to know which of my disciples is the most content with few desires and practices the dhuta practices most completely, it is the monk Elder Mahakasyapa.'

At that time, the World-Honored One was once again in the Jeta Grove of Anathapindika in Sravasti. The World-Honored One told the monks: 'Monks! In the past, I was separated from all desires, evils, and unwholesome dharmas, with initial and sustained thought, joy and happiness born of separation, and entered the first dhyana. At that time, the monk Mahakasyapa was also the same. Separated from all desires, evils, and unwholesome dharmas, with initial and sustained thought, joy and happiness born of separation, he entered the practice of the first dhyana.'

'At that time, I extinguished initial and sustained thought, with inner purity of mind, focused in one place, without initial or sustained thought, joy and happiness born of concentration, and entered the second dhyana. At that time, the monk Mahakasyapa was also the same, also extinguishing initial and sustained thought, and even entered the practice of the second dhyana.'

'Monks! At that time, I abandoned joy, practiced equanimity, maintained mindfulness and clear comprehension, experienced bodily pleasure, as praised by the noble ones, having abandoned all worldly matters, dwelling in peace, and entered the practice of the third dhyana. This monk Mahakasyapa was also the same, abandoning joy, practicing equanimity, maintaining mindfulness and clear comprehension, experiencing bodily pleasure, as praised by the noble ones, having abandoned all worldly matters, dwelling in peace, and entered the practice of the third dhyana.'

'Monks! At that time, I wished to cut off all suffering, abandon all pleasure, first extinguishing sorrow and joy, reaching a state of neither suffering nor pleasure, abandoning distractions, maintaining purity, and entered the practice of the fourth dhyana. This Kasyapa monk was also the same, cutting off suffering, abandoning pleasure, first extinguishing sorrow and joy, reaching a state of neither suffering nor pleasure, abandoning distractions, maintaining purity, and entered the practice of the fourth dhyana.'

'You monks! At that time, I, with a mind of loving-kindness, pervaded one direction, entered concentration and remained, and so the first, second, third, and fourth directions, and so above and below, in all places and all worlds, with a mind of loving-kindness, pervaded all, entered concentration and remained, vast and immeasurable, without hatred, not giving rise to malice. At that time, the monk Mahakasyapa was also the same, even without hatred, not giving rise to malice, and the mind of compassion and joy was also the same.'

'Monks! At that time, I, with a mind of equanimity, pervaded one direction, entered concentration and remained, and so the first, second, third, and fourth directions, and so above and below, in all places and all worlds, with a mind of equanimity, completely pervaded all, entered concentration and remained, vast and immeasurable, without hatred, not giving rise to malice. At that time, the monk Kasyapa was also the same, even without harm.'

'You monks! At that time, I surpassed all forms, extinguished all perceptions of resistance, did not think or contemplate any differences, and mindful of the place of boundless space, immediately entered the practice of the place of boundless space. At that time, the monk Kasyapa was also the same, surpassing all forms, and even entered the practice of the place of boundless space.'

'Monks! At that time, I surpassed all places of boundless space, mindful of the place of boundless consciousness, and immediately entered the practice of the place of boundless consciousness.'

---

。是時摩訶迦葉比丘，亦復如是，乃至入無邊識處行。

「諸比丘！我于爾時，過一切識相，念一切無所有相，即入一切無所有處行。汝諸比丘！是時摩訶迦葉比丘，亦復如是，乃至入於一切無所有處行。

「諸比丘！我于爾時，過一切無所有相，入非有想非無想處行。是時摩訶迦葉比丘，亦復如是，乃至即入非有想非無想處行。

「諸比丘！我于爾時，過一切非有想非無想處行。是摩訶迦葉比丘，亦復如是。諸比丘！我于爾時，入八解脫行，逆順出入，入已還出，出已還入。是時摩訶迦葉比丘，亦復如是，乃至入已還出，出已還入。

「諸比丘！我于爾時，入八勝處行，逆順出入，入已還出，出已還入。是時摩訶迦葉比丘，亦復如是，乃至入已還出，出已還入。

「諸比丘！我于爾時，入十一切處行，入已還出，出已還入。是摩訶迦葉比丘，亦復如是，乃至入已還出，出已還入。

「諸比丘！我于爾時，遊戲種種神通境界，所謂一身份作多身，合於多身共作一身，從外入內，從內出外，從上入下，從下出上，石壁山障，徹過無礙，入出於地，如水不異。譬如火炎，現已尋滅，日之與月，有大威德，大威力，而能以手上捫摸之，身得自在，乃至梵天。汝諸比丘！是時摩訶迦葉比丘，亦復如是，亦復遊戲種種神通，能以一身，分作多身，復以多身，共作一身，乃至身得自在，至於梵天。

「諸比丘！我于爾時，以凈天耳過於人耳，所聞眾聲，或是天聲，或是人聲，皆悉了聞。是時，摩訶迦葉比丘，亦復如是，亦復能用清凈天耳過於人耳，乃至一切皆悉了聞。

「諸比丘！我于爾時，以他心智，知他富伽羅等心行之事，即如實知如是心念。若願心，即如實知願心，若無願心，即如實知無願心。如是有瞋心，如實知有瞋心，無瞋心，如實知無瞋心。有癡心，如實知有癡心，無癡心，如實知無癡心。有愛心，如實知有愛心，無愛心，如實知無愛心。有為心，如實知有為心，無為心，如實知無為心。小心廣心，大心狹心，亂心不亂心，無量心，無邊心，有上心，無上心，入定心，不入定心，住定心，不住定心，解脫心，不解脫心，如實即知。是時摩訶迦葉比丘，亦復如是，亦以他心智，知富伽羅等心行之事，即如實知如是心念

當時，摩訶迦葉比丘也像這樣，乃至進入無邊識處修行。 『諸位比丘！我那時，超越一切識的表象，思念一切無所有的表象，就進入一切無所有處修行。你們這些比丘！當時，摩訶迦葉比丘也像這樣，乃至進入一切無所有處修行。 『諸位比丘！我那時，超越一切無所有的表象，進入非有想非無想處修行。當時，摩訶迦葉比丘也像這樣，乃至進入非有想非無想處修行。 『諸位比丘！我那時，超越一切非有想非無想處修行。這位摩訶迦葉比丘，也像這樣。諸位比丘！我那時，進入八解脫修行，逆向順向出入，進入后又出來，出來后又進入。當時，摩訶迦葉比丘也像這樣，乃至進入后又出來，出來后又進入。 『諸位比丘！我那時，進入八勝處修行，逆向順向出入，進入后又出來，出來后又進入。當時，摩訶迦葉比丘也像這樣，乃至進入后又出來，出來后又進入。 『諸位比丘！我那時，進入十一切處修行，進入后又出來，出來后又進入。這位摩訶迦葉比丘，也像這樣，乃至進入后又出來，出來后又進入。 『諸位比丘！我那時，遊戲種種神通境界，所謂一個身體能化作多個身體，將多個身體合為一個身體，從外進入內，從內出來外，從上進入下，從下出來上，穿過石壁山障，毫無阻礙，出入于地，如同在水中一樣。譬如火焰，出現后立即熄滅，太陽和月亮，有巨大的威德和威力，卻能用手觸控它們，身體能自在，乃至到達梵天。你們這些比丘！當時，摩訶迦葉比丘也像這樣，也遊戲種種神通，能以一個身體，化作多個身體，又以多個身體，合為一個身體，乃至身體能自在，到達梵天。 『諸位比丘！我那時，用清凈的天耳超越人耳，所聽到的各種聲音，無論是天上的聲音，還是人間的聲音，都能完全聽清楚。當時，摩訶迦葉比丘也像這樣，也能用清凈的天耳超越人耳，乃至一切都能完全聽清楚。 『諸位比丘！我那時，用他心智，知道其他眾生等的心念活動，就能如實地知道他們的心念。如果是願望的心，就能如實地知道是願望的心；如果沒有願望的心，就能如實地知道是沒有願望的心。如果有嗔恨心，就能如實地知道是有嗔恨心；沒有嗔恨心，就能如實地知道是沒有嗔恨心。有愚癡心，就能如實地知道是有愚癡心；沒有愚癡心，就能如實地知道是沒有愚癡心。有愛慾心，就能如實地知道是有愛慾心；沒有愛慾心，就能如實地知道是沒有愛慾心。有為的心，就能如實地知道是有為的心；無為的心，就能如實地知道是無為的心。小心、廣心，大心、狹心，亂心、不亂心，無量心，無邊心，有上的心，無上的心，入定的心，不入定的心，住定的心，不住定的心，解脫的心，不解脫的心，都能如實地知道。當時，摩訶迦葉比丘也像這樣，也用他心智，知道眾生等的心念活動，就能如實地知道他們的心念。

At that time, the monk Mahākāśyapa was also like this, even going as far as practicing in the sphere of boundless consciousness. 'Monks! At that time, I, having transcended all perceptions of consciousness, contemplating the perception of all nothingness, entered and practiced in the sphere of all nothingness. You monks! At that time, the monk Mahākāśyapa was also like this, even going as far as practicing in the sphere of all nothingness. 'Monks! At that time, I, having transcended all perceptions of nothingness, entered and practiced in the sphere of neither perception nor non-perception. At that time, the monk Mahākāśyapa was also like this, even going as far as practicing in the sphere of neither perception nor non-perception. 'Monks! At that time, I, having transcended all spheres of neither perception nor non-perception, this monk Mahākāśyapa was also like this. Monks! At that time, I entered and practiced the eight liberations, going in and out in reverse and forward order, having entered, then coming out, having come out, then going in again. At that time, the monk Mahākāśyapa was also like this, even going as far as having entered, then coming out, having come out, then going in again. 'Monks! At that time, I entered and practiced the eight spheres of mastery, going in and out in reverse and forward order, having entered, then coming out, having come out, then going in again. At that time, the monk Mahākāśyapa was also like this, even going as far as having entered, then coming out, having come out, then going in again. 'Monks! At that time, I entered and practiced the ten all-encompassing spheres, having entered, then coming out, having come out, then going in again. This monk Mahākāśyapa was also like this, even going as far as having entered, then coming out, having come out, then going in again. 'Monks! At that time, I played in various realms of psychic power, that is, transforming one body into many bodies, combining many bodies into one body, entering from the outside to the inside, going out from the inside to the outside, going from above to below, going from below to above, passing through stone walls and mountain barriers without obstruction, entering and exiting the earth as if it were water. Just like a flame, appearing and then immediately extinguishing, the sun and moon, having great power and might, yet I could touch them with my hand, my body was free, even up to the Brahma realm. You monks! At that time, the monk Mahākāśyapa was also like this, also playing in various psychic powers, able to transform one body into many bodies, and again combine many bodies into one body, even to the point where his body was free, reaching the Brahma realm. 'Monks! At that time, with my pure divine ear surpassing human ears, I could hear all kinds of sounds, whether they were heavenly sounds or human sounds, I could hear them all clearly. At that time, the monk Mahākāśyapa was also like this, also able to use his pure divine ear surpassing human ears, even to the point where he could hear everything clearly. 'Monks! At that time, with my mind-reading knowledge, I knew the mental activities of other beings, and I knew their thoughts as they truly were. If it was a wishful thought, I knew it as a wishful thought; if it was a non-wishful thought, I knew it as a non-wishful thought. If there was anger, I knew it as anger; if there was no anger, I knew it as no anger. If there was delusion, I knew it as delusion; if there was no delusion, I knew it as no delusion. If there was desire, I knew it as desire; if there was no desire, I knew it as no desire. If there was conditioned thought, I knew it as conditioned thought; if there was unconditioned thought, I knew it as unconditioned thought. Small mind, broad mind, large mind, narrow mind, confused mind, unconfused mind, immeasurable mind, boundless mind, limited mind, unlimited mind, mind in concentration, mind not in concentration, mind abiding in concentration, mind not abiding in concentration, liberated mind, unliberated mind, I knew them as they truly were. At that time, the monk Mahākāśyapa was also like this, also using his mind-reading knowledge, he knew the mental activities of other beings, and he knew their thoughts as they truly were.

---

。若有願心，若無願心，乃至如實知，解脫心，不解脫心，如實能知。

「諸比丘！我于爾時，憶知種種宿命之事，或一生處，或二或三，或四或五，或十二十三十五十，或百或千，或壞一劫，或住一劫，壞已住，住已壞，或知無量壞劫成已壞、壞已成。我于彼處，如是名字，如是姓，如是生，如是食，如是樂，如是苦，如是受。若干時壽命，我于彼處死，於此處生，我於此處死，彼處生，如是相，如是形，種種宿命，皆悉念知。是摩訶迦葉比丘，亦復如是，亦以清凈天眼過於天人，見於宿命之事，或一生，乃至如是相貌，如是形，種種宿命，皆悉念知。

「諸比丘！我于爾時，以清凈天眼過於天人，見諸眾生，死此生彼，或好或丑，或生善道，或生惡道，隨其業報，乃至實知此等眾生，具足身惡行，具足口惡行，具足意惡行，及謗賢聖，邪見顛倒，此業和合，因緣成故，身壞命終，墮惡道中。此等眾生，具足身善行，具足口善行，具足意善行，不謗賢聖，正見業法因緣故，身壞命終，生於善道。如是之事，以凈天眼過於天人，如實見於彼處死生於此處，或勝或劣，或好或丑，善道惡道，隨業受報，皆悉知見。是摩訶迦葉比丘，亦復如是，如實能知，如實能見。

「諸比丘！我于爾時，諸漏盡已，于無漏中，心得解脫，慧得解脫，于現法中，神通自在，證安樂行，唱如是言：『生死已斷，梵行成就，所作已辦，不受後有。』是摩訶迦葉比丘，亦復如是，諸漏盡已，乃至所作已辦，不受後有。」

爾時，諸比丘白佛言：「世尊！是長老摩訶迦葉，往昔之時，作何善業，生富貴家，資財具足，乃至所作已辦？身相端正，眾所樂觀，世間無比，最上最勝，狀如金像？作何業因，復得出家，具足眾戒，證羅漢果？又佛授記：『諸比丘中，少欲知足，頭陀第一，摩訶迦葉比丘是也。』」作是語已，佛告諸比丘言：「諸比丘！我憶往昔過去之時，有一辟支佛，名曰多伽羅尸棄，恒住在彼波羅㮈城。于彼時間，波羅㮈處，谷貴饑儉，白骨滿地，人民多死，乞食難得，出家之人，不能舉措。

「爾時，辟支佛日在東方，于晨朝時，著衣持缽，入波羅㮈城，次第乞食不得，如先洗缽，空缽而出。

「爾時，波羅㮈城中有一人，其家貧苦而少居積

現代漢語譯本：如果有人有願望，或者沒有願望，乃至如實地知道，解脫的心，不解脫的心，都能如實地知道。 『諸位比丘！那時，我憶起種種前世的事情，或者一生，或者兩生、三生、四生、五生，或者十生、二十生、三十生、五十生，或者百生、千生，或者壞一個劫，或者住一個劫，壞了又住，住了又壞，或者知道無量壞劫的成和壞、壞和成。我在那裡，是這樣的名字，這樣的姓氏，這樣的出生，這樣的食物，這樣的快樂，這樣的痛苦，這樣的感受。壽命若干時，我在那裡死去，在這裡出生，我在這裡死去，在那裡出生，是這樣的相貌，這樣的形體，種種前世的事情，都能夠憶念知道。』摩訶迦葉比丘也是這樣，也以清凈的天眼超越天人，看到前世的事情，或者一生，乃至是這樣的相貌，這樣的形體，種種前世的事情，都能夠憶念知道。 『諸位比丘！那時，我以清凈的天眼超越天人，看到眾生死去在這裡，出生在那裡，或者好或者丑，或者生於善道，或者生於惡道，隨著他們的業報，乃至真實地知道這些眾生，具足身惡行，具足口惡行，具足意惡行，並且誹謗賢聖，邪見顛倒，這些業和合，因緣成熟，身壞命終，墮入惡道之中。這些眾生，具足身善行，具足口善行，具足意善行，不誹謗賢聖，正見業法因緣，身壞命終，生於善道。』這樣的事情，以清凈的天眼超越天人，如實地看到他們在那裡死去，在這裡出生，或者勝或者劣，或者好或者丑，善道惡道，隨著業報受報，都能夠知道看到。摩訶迦葉比丘也是這樣，如實地能夠知道，如實地能夠看到。 『諸位比丘！那時，我的諸漏已經斷盡，在無漏之中，心得到解脫，智慧得到解脫，在現世中，神通自在，證得安樂的修行，說出這樣的話：『生死已經斷絕，梵行已經成就，所作已經辦完，不再受後有。』摩訶迦葉比丘也是這樣，諸漏已經斷盡，乃至所作已經辦完，不再受後有。』 那時，諸位比丘對佛說：『世尊！這位長老摩訶迦葉，過去世時，做了什麼善業，出生在富貴之家，資財具足，乃至所作已經辦完？身相端正，眾人所喜愛觀看，世間無比，最上最勝，如同金像？做了什麼業因，又能夠出家，具足眾戒，證得阿羅漢果？而且佛還授記：『在諸位比丘中，少欲知足，頭陀第一，就是摩訶迦葉比丘。』』說完這些話后，佛告訴諸位比丘說：『諸位比丘！我回憶過去的時候，有一位辟支佛，名叫多伽羅尸棄，經常住在波羅㮈城。在那個時候，波羅㮈城，穀物昂貴，饑荒嚴重，白骨遍地，人民大量死亡，乞食難以得到，出家的人，無法維持生活。 『那時，辟支佛每天早上從東方出來，在早晨的時候，穿好衣服，拿著缽，進入波羅㮈城，依次乞食沒有得到，像先前一樣洗好缽，空著缽出來。 『那時，波羅㮈城中有一個人，他家貧困，很少積蓄。

English version: If there is a wish, or if there is no wish, even to know truthfully, the mind of liberation, the mind of non-liberation, can be known truthfully. 'Monks! At that time, I recalled various past lives, either one life, or two, three, four, or five lives, or ten, twenty, thirty, or fifty lives, or a hundred, a thousand lives, or the destruction of one kalpa, or the duration of one kalpa, destroyed and then lasting, lasting and then destroyed, or knowing the immeasurable destructions and formations, destructions and formations. In that place, I had such a name, such a surname, such a birth, such food, such happiness, such suffering, such feelings. With a lifespan of a certain time, I died there, and was born here, I died here, and was born there, with such an appearance, such a form, various past lives, all of which I could remember and know.' The monk Mahakasyapa is also like this, also with pure heavenly eyes surpassing gods and humans, seeing past lives, either one life, up to such an appearance, such a form, various past lives, all of which he can remember and know. 'Monks! At that time, with pure heavenly eyes surpassing gods and humans, I saw beings dying here and being born there, either good or bad, either born in good realms or born in bad realms, according to their karmic retribution, even truly knowing that these beings, possessing evil deeds of body, possessing evil deeds of speech, possessing evil deeds of mind, and slandering the noble ones, with wrong views and perversions, these karmas combined, the conditions matured, the body broken and life ended, they fell into bad realms. These beings, possessing good deeds of body, possessing good deeds of speech, possessing good deeds of mind, not slandering the noble ones, with right views and karmic conditions, the body broken and life ended, they were born in good realms.' Such things, with pure heavenly eyes surpassing gods and humans, truthfully seeing them dying there and being born here, either superior or inferior, either good or bad, good realms or bad realms, according to karmic retribution, all can be known and seen. The monk Mahakasyapa is also like this, truthfully able to know, truthfully able to see. 'Monks! At that time, my outflows were exhausted, in the outflowless, the mind attained liberation, wisdom attained liberation, in the present life, with supernatural powers, attaining peaceful practice, I spoke these words: 'Birth and death are cut off, the Brahma-faring is accomplished, what needed to be done is done, no more future existence.' The monk Mahakasyapa is also like this, his outflows are exhausted, up to what needed to be done is done, no more future existence.' At that time, the monks said to the Buddha: 'World Honored One! This elder Mahakasyapa, in past lives, what good deeds did he do, to be born into a wealthy family, with abundant resources, up to what needed to be done is done? With a handsome appearance, pleasing to all, unparalleled in the world, the most supreme and excellent, like a golden statue? What karmic cause did he make, to be able to leave home, fully possessing the precepts, and attain the fruit of an Arhat? And the Buddha also prophesied: 'Among the monks, the one with few desires and contentment, the foremost in ascetic practices, is the monk Mahakasyapa.' After saying these words, the Buddha told the monks: 'Monks! I recall in the past, there was a Pratyekabuddha, named Tagarasikhi, who always lived in the city of Varanasi. At that time, in Varanasi, grains were expensive, famine was severe, white bones were everywhere, people were dying in large numbers, begging for food was difficult, and those who had left home could not sustain themselves. 'At that time, the Pratyekabuddha came out from the east every morning, in the early morning, wearing his robes, holding his bowl, entered the city of Varanasi, begging for food in order but did not receive any, like before, he washed his bowl, and came out with an empty bowl. 'At that time, in the city of Varanasi, there was a person, whose family was poor and had little savings.'

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。而彼貧人，見辟支佛多伽羅尸棄，漸進而前，威儀庠序，視地而行，進止得所，舒顏平視，威儀具足，心得正念。於時貧人，見辟支佛，心得清凈，漸到彼已，白辟支佛，作如是言：『善哉大仙！於此城中，求乞飲食，可得以不？』尊者報言：『善哉仁者！我於此城，乞食不得。』

「時彼貧人，白辟支佛言：『善哉大仙！來詣我家。』於時彼人家內，唯有稗飯一升成熟已訖，遂將辟支來入家中，敷設安坐，以飯奉獻。而諸辟支佛，有如是法，以神通力，教化眾生，不以余通。爾時，多伽羅辟支佛，于彼人所，受得食已，憐愍彼故，從彼貧舍，騰空而去。時彼貧人，見彼尊者辟支佛騰空而去，彼既見已，歡喜踴躍，身心遍滿，頂戴十指合掌恭敬，頭面作禮，乞如是愿：『愿于將來，值遇如是辟支聖人，或復勝者；若彼聖人，所說法要，愿得聞持速疾解悟；又愿生生世世，不墮惡道之中。』

「汝等比丘！欲知爾時波羅㮈城貧苦之人，請多伽羅辟支世尊到其家內而施食者，摩訶迦葉比丘是也。時彼貧人，以少貯積，能以好心，施多伽羅辟支世尊一食緣故，千返生於北郁單越處，于無量世，往返恒生剎利大姓婆羅門種居士大家。藉是業報因緣力故，于迦葉佛出世之時，得為迦尸國王訖利尸子。其迦尸國王訖利尸子，恭敬尊重迦葉如來、阿羅訶、三藐三佛陀，盡於一世，然後涅槃。是迦尸國王，為佛舍利造七寶塔，其七寶者，所謂金、銀、頗梨、琉璃、虎珀、瑪瑙及車𤦲等，其寶塔內七寶莊挍，外以石砌覆其寶塔，其塔高妙，極一由旬，廣半由旬。其王子名奢婆陵伽(隋言攀緣)，于其塔上，造七寶蓋，遍覆其塔。

「（又有師說：『造塔八分，于比丘僧，佈施衣服飲食靴履，施已作愿：「愿我將來值如是聖，彼聖說法，尋即領悟。又愿不生惡道之中，所生之處，得金色身。」作是事已，遂從父王，求乞出家，其父不許。時彼王子，父命終后，乃得出家。既出家已，讀誦經典，成就禪定，于彼命終，往返恒生天人之內，無量世中，遊歷是已，于最後身，今得生於尼拘陀羯婆羅門家。其家巨富，具足財寶，乃至所須，皆無少乏。而是摩訶迦葉，于迦葉佛舍利塔上，造七寶蓋，供養尊重因緣力故，得金色身，以于彼時，乞如是愿：「愿我不生惡道

現代漢語譯本：那時，那個貧窮的人，看見辟支佛多伽羅尸棄，慢慢地走過來，威儀莊重，看著地面行走，進退有度，面容舒展，目光平視，威儀具足，心中保持正念。當時，這個貧窮的人，看見辟支佛，心中清凈，漸漸走到他面前，對辟支佛說：『大仙，您在這城裡乞討食物，可以得到嗎？』尊者回答說：『善人，我在這城裡，乞討不到食物。』 那時，那個貧窮的人，對辟支佛說：『大仙，請到我家來吧。』當時，他家裡只有一升稗子煮成的飯，已經煮好了，於是就請辟支佛到家中，鋪設座位讓他坐下，把飯供奉給他。而各位辟支佛，有這樣的法則，用神通力教化眾生，不用其他神通。當時，多伽羅辟支佛，在那個人那裡，接受了食物后，憐憫他，就從那貧窮的家中，騰空而去。當時，那個貧窮的人，看見那位尊者辟支佛騰空而去，他看見后，歡喜雀躍，身心充滿喜悅，頭頂合掌恭敬，頭面著地禮拜，祈求這樣的願望：『愿我將來，能遇到這樣的辟支聖人，或者比他更殊勝的；如果那位聖人，所說的佛法要義，愿我能聽聞受持，迅速理解領悟；又愿我生生世世，不墮入惡道之中。』 『你們這些比丘！想知道那時波羅㮈城那個貧苦的人，請多伽羅辟支世尊到他家施食的人是誰嗎？他就是摩訶迦葉比丘。當時那個貧窮的人，用少許的積蓄，能以美好的心意，供養多伽羅辟支世尊一頓飯的緣故，千次轉生在北郁單越，在無量世中，往返恒常出生在剎帝利大姓、婆羅門種姓、居士大家。憑藉這個業報因緣的力量，在迦葉佛出世的時候，成為迦尸國王訖利尸子。那個迦尸國王訖利尸子，恭敬尊重迦葉如來、阿羅訶、三藐三佛陀，盡其一生，然後涅槃。這個迦尸國王，為佛舍利建造了七寶塔，那七寶是：金、銀、頗梨、琉璃、琥珀、瑪瑙和車渠等，寶塔內部用七寶裝飾，外部用石頭砌成覆蓋寶塔，那塔高聳壯麗，高一由旬，寬半由旬。他的王子名叫奢婆陵伽（隋朝時譯為攀緣），在塔上，建造了七寶蓋，遍佈覆蓋寶塔。 （還有一種說法：『建造佛塔八分，對僧眾佈施衣服、飲食、鞋子，佈施后發願：「愿我將來遇到這樣的聖人，那位聖人說法，我能立刻領悟。又愿我不生在惡道之中，所生之處，能得到金色身。」做了這些事後，就向父王請求出家，他的父親不允許。當時，王子在父親去世后，才得以出家。出家后，讀誦經典，成就禪定，在他命終后，往返恒常出生在天人之中，在無量世中，經歷這些后，在最後一生，現在出生在尼拘陀羯婆羅門家。他家非常富有，具備充足的財寶，乃至所需的一切，都沒有絲毫缺乏。而這位摩訶迦葉，因為在迦葉佛舍利塔上，建造七寶蓋，供養尊重的因緣力量，得到了金色身，因為在當時，祈求這樣的願望：「愿我不生在惡道之中。」』

English version: At that time, that poor person, seeing the Pratyekabuddha Tagaraśikhin, gradually approached, with dignified demeanor, looking at the ground while walking, his movements measured, his face relaxed, his gaze level, his demeanor complete, and his mind maintaining right mindfulness. At that time, this poor person, seeing the Pratyekabuddha, his mind became pure, and gradually reaching him, said to the Pratyekabuddha: 'Great Sage, can you obtain food by begging in this city?' The Venerable replied: 'Good man, I cannot obtain food by begging in this city.' At that time, that poor person said to the Pratyekabuddha: 'Great Sage, please come to my home.' At that time, there was only one liter of millet rice cooked in his home, which was already prepared, so he invited the Pratyekabuddha into his home, set up a seat for him to sit, and offered him the rice. And all Pratyekabuddhas have such a rule, using their supernatural powers to teach sentient beings, not using other supernatural powers. At that time, the Pratyekabuddha Tagara, after receiving food at that person's place, out of compassion for him, ascended into the sky from that poor home. At that time, that poor person, seeing that Venerable Pratyekabuddha ascend into the sky, after seeing it, was filled with joy, his body and mind filled with delight, he bowed his head with palms together in reverence, prostrated himself, and made such a wish: 'May I in the future, encounter such a Pratyekabuddha sage, or one even more superior; if that sage, the essence of the Dharma he speaks, may I hear and uphold it, quickly understand and realize it; and may I in all my lives, not fall into the evil paths.' 'You monks! Do you want to know who that poor person in the city of Varanasi was, who invited the World Honored Pratyekabuddha Tagara to his home and offered him food? It was the monk Mahākāśyapa. At that time, that poor person, with his meager savings, was able to offer the World Honored Pratyekabuddha Tagara a meal with a good heart, and because of this, he was reborn a thousand times in Uttarakuru, and in countless lives, he was constantly born into great Kshatriya families, Brahmin families, and wealthy householder families. By the power of this karmic cause, at the time when the Buddha Kāśyapa appeared in the world, he became the son of King Kṛkī of Kāśī. That son of King Kṛkī of Kāśī, respectfully honored the Tathāgata Kāśyapa, Arhat, Samyaksaṃbuddha, for his entire life, and then entered Nirvana. This King of Kāśī built a seven-jeweled stupa for the Buddha's relics, the seven jewels being: gold, silver, crystal, lapis lazuli, amber, agate, and tridacna, etc. The inside of the stupa was decorated with seven jewels, and the outside was covered with stones, the stupa was tall and magnificent, one yojana high and half a yojana wide. His prince was named Śavaraṅga (translated as 'Climbing' in the Sui Dynasty), and on the stupa, he built seven jeweled canopies, covering the entire stupa.' (There is another saying: 'Building eight parts of a stupa, giving clothes, food, and shoes to the monastic community, and after giving, making a vow: "May I in the future encounter such a sage, and when that sage speaks the Dharma, may I immediately understand it. And may I not be born in the evil paths, and in the places where I am born, may I obtain a golden body." After doing these things, he asked his father the king for permission to leave home, but his father did not allow it. At that time, the prince was only able to leave home after his father passed away. After leaving home, he recited the scriptures, achieved meditative concentration, and after his life ended, he was constantly reborn among gods and humans, and after experiencing these for countless lives, in his final life, he is now born into the family of the Brahmin Nikrodhakara. His family is extremely wealthy, possessing abundant treasures, and everything they need is not lacking in the slightest. And this Mahākāśyapa, because of the karmic power of building seven jeweled canopies on the stupa of the relics of the Buddha Kāśyapa, and offering them with respect, obtained a golden body, because at that time, he made such a wish: "May I not be born in the evil paths."'

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。」以是業報因緣力故，從是已來，不墮惡道，常得生於天人之處，受于無量無邊樂報。而於彼時，復乞愿言：「愿我將來值是聖人，既得值已，勿令揹我，或勝此聖，彼若說法，聞已即解。」以彼業報因緣力故，得值於我如是教化，即值我已，即得出家，具足眾戒，證羅漢果。我所授記，諸比丘中，少欲知足，即此上座摩訶迦葉比丘是也。』）

「諸比丘！此是摩訶迦葉，往昔所造功德業報因緣力故，生於大富婆羅門家，乃至無所乏少，身相端正，最妙最勝，狀如金像，復得出家，具持眾戒，證阿羅漢果。故我授記：少欲知足，頭陀第一者，即摩訶迦葉比丘是也。」

爾時，世尊經于多時，復一時間，告大迦葉作如是言：「迦葉！汝今將邁，少年已過老年復至，汝身所著糞掃奢那粗弊之服，宜須捨棄，今可取我上妙衣服。迦葉！汝來，如是之服，長者所施，微細輕軟，刀所割成，縫治著身，受他人請，常在佛邊，勿離於我。」作是語已，時，大迦葉白佛言：「世尊！我于長夜，在阿蘭若，亦常讚歎阿蘭若法。我于長夜，乞食活命，亦復讚歎乞食功德。我于長夜，著糞掃衣，亦復常嘆糞掃衣德。我于長夜，不非時食，亦復讚歎不非時法。我于長夜，修一坐食，亦復讚歎一坐食法。我于長夜，受一摶食節量餐啖，亦復讚歎受一摶食，及以讚歎節量食法。我于長夜，在於塳間，亦復讚歎在冢間法。我于長夜，在於露地，亦復讚歎在露地法。我于長夜，住在樹下，亦復讚歎住樹下法。我于長夜，在於經行，亦復讚歎在經行法。我于長夜，常坐不臥，亦復讚歎常不臥法。我于長夜，唯畜三衣，亦復讚歎畜三衣法。我于長夜，少欲知足，亦復讚歎少欲知足。我于長夜，樂於寂靜，亦復讚歎樂寂靜法。我于長夜，不曾樂說無益之語，亦復讚歎不樂無益言語之法。我于長夜，常行精進，亦復讚歎常精進法。我于長夜，成就正念，亦復讚歎成正念法。我于長夜，成就正定，亦復讚歎成正定法。我于長夜，成就智慧，亦復讚歎成智慧法。我于長夜，常入禪定，亦復讚歎入禪定法

『這是因為業報因緣的力量，從那時起，他沒有墮入惡道，常常出生在天界或人間，享受無量無邊的快樂果報。那時，他又發願說：『愿我將來能遇到這位聖人，既然遇到了，就不要讓我背離他，或者超越這位聖人。如果他說法，我聽了就能立即理解。』因為他過去業報因緣的力量，他才能遇到我這樣的教化，遇到我之後，立即出家，具足所有戒律，證得阿羅漢果。我所授記的，在所有比丘中，少欲知足的，就是這位上座摩訶迦葉比丘。』 『諸位比丘！這位摩訶迦葉，是因為過去所造的功德業報因緣的力量，出生在大富有的婆羅門家中，乃至什麼都不缺乏，身相端正，最美好最殊勝，如同金像一般。他又出家，具足持守所有戒律，證得阿羅漢果。所以我授記說：少欲知足，頭陀第一的，就是摩訶迦葉比丘。』 那時，世尊經過很長一段時間，又在一個時候，告訴大迦葉說：『迦葉！你現在將要衰老，少年已經過去，老年又將到來。你身上所穿的糞掃粗弊的衣服，應該捨棄了，現在可以穿上我上好的衣服。迦葉！你來，這樣的衣服，是長者所施捨的，細緻輕軟，用刀割成，縫製好穿在身上。接受他人的邀請，常常在佛的身邊，不要離開我。』說完這些話后，當時，大迦葉對佛說：『世尊！我長久以來，在阿蘭若（寂靜處），也常常讚歎阿蘭若的修行方法。我長久以來，靠乞食為生，也常常讚歎乞食的功德。我長久以來，穿著糞掃衣，也常常讚歎糞掃衣的功德。我長久以來，不非時而食，也常常讚歎不非時食的修行方法。我長久以來，修持一坐食，也常常讚歎一坐食的修行方法。我長久以來，接受一團食物，節制食量，也常常讚歎接受一團食物，以及讚歎節制食量的修行方法。我長久以來，在墳墓間，也常常讚歎在墳墓間的修行方法。我長久以來，在露天的地方，也常常讚歎在露天地方的修行方法。我長久以來，住在樹下，也常常讚歎住在樹下的修行方法。我長久以來，在經行，也常常讚歎經行的修行方法。我長久以來，常常坐著不睡覺，也常常讚歎常不睡覺的修行方法。我長久以來，只擁有三件衣服，也常常讚歎擁有三件衣服的修行方法。我長久以來，少欲知足，也常常讚歎少欲知足的修行方法。我長久以來，樂於寂靜，也常常讚歎樂於寂靜的修行方法。我長久以來，不曾喜歡說無益的話，也常常讚歎不喜歡說無益話的修行方法。我長久以來，常常精進修行，也常常讚歎常精進修行的修行方法。我長久以來，成就正念，也常常讚歎成就正念的修行方法。我長久以來，成就正定，也常常讚歎成就正定的修行方法。我長久以來，成就智慧，也常常讚歎成就智慧的修行方法。我長久以來，常常進入禪定，也常常讚歎進入禪定的修行方法。』

'It is because of the power of karmic retribution that, since then, he has not fallen into evil realms, but has always been born in heavenly or human realms, enjoying immeasurable and boundless happiness. At that time, he also made a vow, saying: 『May I in the future encounter this sage, and having encountered him, may I not turn away from him, or surpass this sage. If he teaches the Dharma, may I understand it immediately upon hearing it.』 Because of the power of his past karmic retribution, he was able to encounter my teachings, and having encountered me, he immediately renounced the world, fully observed all the precepts, and attained the fruit of an Arhat. Among all the monks, the one I have prophesied to be content with few desires is this venerable Mahakasyapa.' 'Monks! This Mahakasyapa, due to the power of meritorious karmic retribution from his past deeds, was born into a wealthy Brahmin family, lacking nothing, with a handsome and most excellent appearance, like a golden statue. He also renounced the world, fully observed all the precepts, and attained the fruit of an Arhat. Therefore, I have prophesied that the one who is content with few desires and foremost in ascetic practices is this monk Mahakasyapa.' At that time, after a long period, the World Honored One, at another time, said to Mahakasyapa: 'Kasyapa! You are now growing old, your youth has passed, and old age is approaching. The coarse and worn-out clothes you wear, made from discarded rags, should be discarded. Now you can wear my excellent clothes. Kasyapa! Come, these clothes, given by elders, are fine and soft, cut with a knife, sewn together to be worn. Accept the invitations of others, and always stay by the Buddha's side, do not leave me.' After saying these words, Mahakasyapa said to the Buddha: 'World Honored One! For a long time, I have been in the wilderness, and I have always praised the practice of the wilderness. For a long time, I have lived by begging for food, and I have always praised the merit of begging for food. For a long time, I have worn discarded rag clothes, and I have always praised the merit of discarded rag clothes. For a long time, I have not eaten at improper times, and I have always praised the practice of not eating at improper times. For a long time, I have practiced eating one meal a day, and I have always praised the practice of eating one meal a day. For a long time, I have accepted one lump of food, eating in moderation, and I have always praised accepting one lump of food, and praised the practice of eating in moderation. For a long time, I have been in the cemetery, and I have always praised the practice of being in the cemetery. For a long time, I have been in the open air, and I have always praised the practice of being in the open air. For a long time, I have lived under trees, and I have always praised the practice of living under trees. For a long time, I have been walking, and I have always praised the practice of walking. For a long time, I have always sat without sleeping, and I have always praised the practice of not sleeping. For a long time, I have only possessed three robes, and I have always praised the practice of possessing three robes. For a long time, I have been content with few desires, and I have always praised the practice of being content with few desires. For a long time, I have enjoyed solitude, and I have always praised the practice of enjoying solitude. For a long time, I have never enjoyed speaking useless words, and I have always praised the practice of not enjoying useless words. For a long time, I have always practiced diligently, and I have always praised the practice of practicing diligently. For a long time, I have achieved right mindfulness, and I have always praised the practice of achieving right mindfulness. For a long time, I have achieved right concentration, and I have always praised the practice of achieving right concentration. For a long time, I have achieved wisdom, and I have always praised the practice of achieving wisdom. For a long time, I have always entered into meditative states, and I have always praised the practice of entering into meditative states.'

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。」

佛告迦葉，作如是言：「迦葉！汝見何利益故，長夜自行阿蘭若法，亦復讚歎行阿蘭若法，乃至長夜自入禪定，亦復讚歎入禪定法？」

於是，大迦葉白佛言：「世尊！我見二種利故，長夜在阿蘭若處，亦復讚歎行阿蘭若者，乃至長夜常入禪定，亦復讚歎常入定者。何等為二？一者我今現得安樂行法；二者為後世眾生，生憐愍故。唯愿將來人眾，見我等故，學我等行，應作是言：『過去之世，有老宿上座聲聞比丘，彼等長夜樂阿蘭若，讚歎阿蘭若行，乃至常入禪定，亦復讚歎常入禪定者。我等云何學于彼行，乃至自入禪定，讚歎常入禪定者。』世尊！我見此二種利故，長夜在於阿蘭若行，亦復讚歎行阿蘭若者，乃至常入禪定，亦復讚歎常入禪定者。」

佛告大迦葉言：「善哉善哉！大迦葉！汝于來世，為多眾生，作大利益，作大安樂，安隱無量諸天人民。是故汝今隨意所樂，住阿蘭若處，汝于隨時，欲見如來，時時來見。」

於時，諸比丘問佛言曰：「希有世尊！是長老摩訶迦葉，何故乃能為多眾生，作大利益？」作是語已，佛告彼等諸比丘言：「諸比丘！是摩訶迦葉，非但現今為眾多人作大利益，過去之世，亦為多人，作大利益。」

諸比丘白佛言：「世尊！唯然世尊！愿說因緣。」

佛告諸比丘言：「諸比丘！我念往昔，此摩訶迦葉曾作帝釋天王。于彼時間，無佛出世，亦無辟支佛出世。于彼時中，一切人輩，從人道中命終已后，舍人身已，多生惡道，少生人天。如是三十三天、夜摩天、兜率天、化樂天、他化自在天、梵身天墮已，多生惡道，少生人天。于彼之時，天處人處，多有空曠。

佛本行集經卷第四十七

隋天竺三藏阇那崛多譯大迦葉因緣品下

「爾時，彼帝釋王作如是念：『我於今者，亦可下生彼閻浮提人間受生，教化彼等，教誨成就。』作是思惟已，喚四天王言：『善哉仁者！汝於今者，可就我所聽我教令，我今意欲共汝等輩生於人間，教化人故，教誨彼等。我于彼時，當作師子王身，汝等當作師子而守護之，將多眷屬而圍繞之。作是身已，遊歷村舍城邑聚落。遊行處時，時彼人輩若問汝等：「我當應常與汝何物？」汝等應當報彼人言：「日別與我一百數人

佛陀告訴迦葉，這樣說道：『迦葉！你看到什麼利益，長久以來自行修習阿蘭若法，也讚歎修習阿蘭若法，乃至長久以來自己進入禪定，也讚歎進入禪定之法？』 於是，大迦葉對佛說：『世尊！我看到兩種利益，所以長久以來住在阿蘭若處，也讚歎修習阿蘭若的人，乃至長久以來常常進入禪定，也讚歎常常入定的人。哪兩種呢？一是我現在能得到安樂的修行方法；二是為後世眾生，生起憐憫之心。希望將來的人們，看到我們，學習我們的行為，應該這樣說：『過去的時候，有年長的上座聲聞比丘，他們長久以來喜歡阿蘭若，讚歎阿蘭若的修行，乃至常常進入禪定，也讚歎常常入定的人。我們應該如何學習他們的行為，乃至自己進入禪定，讚歎常常入定的人。』世尊！我看到這兩種利益，所以長久以來住在阿蘭若修行，也讚歎修習阿蘭若的人，乃至常常進入禪定，也讚歎常常入定的人。』 佛陀告訴大迦葉說：『很好，很好！大迦葉！你為未來世的眾多眾生，做了大利益，帶來了大安樂，使無量的天人和人民安穩。所以你現在可以隨意住在你喜歡的阿蘭若處，你如果隨時想見如來，就隨時來見。』 當時，眾比丘問佛說：『稀有啊，世尊！這位長老摩訶迦葉，為什麼能夠為眾多眾生，帶來大利益？』說完這話，佛陀告訴那些比丘說：『各位比丘！這位摩訶迦葉，不只是現在為眾多人帶來大利益，過去世也為許多人，帶來大利益。』 眾比丘對佛說：『世尊！是的，世尊！希望您能說出其中的因緣。』 佛陀告訴眾比丘說：『各位比丘！我記得過去，這位摩訶迦葉曾經做過帝釋天王。在那個時候，沒有佛出世，也沒有辟支佛出世。在那個時候，所有的人，從人道中死去之後，捨棄人身，大多墮入惡道，很少生到人天。像這樣，三十三天、夜摩天、兜率天、化樂天、他化自在天、梵身天墮落之後，大多墮入惡道，很少生到人天。在那個時候，天界和人間，大多空曠。』 當時，那位帝釋天王這樣想：『我現在也可以下生到閻浮提人間受生，教化他們，教導他們成就。』這樣思考之後，他呼喚四天王說：『善哉，仁者！你們現在可以到我這裡聽我的教令，我今天想要和你們一起出生在人間，爲了教化人類，教導他們。我到那時，將化作獅子王的身軀，你們化作獅子來守護我，帶領眾多眷屬來圍繞我。化作這樣的身軀之後，遊歷村莊、城鎮、聚落。當我們在那裡的時候，如果那些人問你們：「我們應該常常給你們什麼東西？」你們應當告訴他們：「每天給我們一百個人』

The Buddha said to Kasyapa, speaking thus: 'Kasyapa! What benefit do you see that you have long practiced the Aranya Dharma by yourself, and also praised the practice of the Aranya Dharma, and even long entered into Samadhi by yourself, and also praised the Dharma of entering Samadhi?' Then, Mahakasyapa said to the Buddha: 'World Honored One! I see two benefits, therefore I have long dwelt in the Aranya place, and also praised those who practice the Aranya, and even long have often entered Samadhi, and also praised those who often enter Samadhi. What are the two? One is that I now obtain the Dharma of peaceful practice; the second is for the sake of sentient beings of later generations, to give rise to compassion. I hope that people of the future, seeing us, learning our practices, should say thus: 'In the past, there were elder senior Sravaka Bhikshus, who long enjoyed the Aranya, praised the practice of the Aranya, and even often entered Samadhi, and also praised those who often entered Samadhi. How should we learn their practices, and even enter Samadhi ourselves, and praise those who often enter Samadhi?' World Honored One! I see these two benefits, therefore I have long practiced in the Aranya, and also praised those who practice the Aranya, and even often entered Samadhi, and also praised those who often entered Samadhi.' The Buddha said to Mahakasyapa: 'Excellent, excellent! Mahakasyapa! You have done great benefit for many sentient beings in the future, brought great peace and happiness, and made countless gods and people secure. Therefore, you may now dwell in the Aranya place as you please, and if you wish to see the Tathagata at any time, come to see me at any time.' At that time, the Bhikshus asked the Buddha, saying: 'Rare, World Honored One! Why is this elder Mahakasyapa able to bring great benefit to many sentient beings?' Having said this, the Buddha told those Bhikshus: 'Bhikshus! This Mahakasyapa not only brings great benefit to many people now, but also brought great benefit to many people in the past.' The Bhikshus said to the Buddha: 'World Honored One! Yes, World Honored One! We wish that you would explain the causes and conditions.' The Buddha told the Bhikshus: 'Bhikshus! I remember in the past, this Mahakasyapa once served as the King of the Devas, Sakra. At that time, no Buddha appeared in the world, nor did any Pratyekabuddha appear. At that time, all people, after dying from the human realm, having abandoned their human bodies, mostly fell into evil realms, and few were born in the human or heavenly realms. Like this, after the Thirty-three Heavens, the Yama Heavens, the Tusita Heavens, the Nirmanarati Heavens, the Paranirmitavasavartin Heavens, and the Brahma Heavens fell, they mostly fell into evil realms, and few were born in the human or heavenly realms. At that time, the heavenly and human realms were mostly empty.' At that time, that King Sakra thought thus: 'I can now also descend to the Jambudvipa human realm to be born, to teach them, and to guide them to achievement.' Having thought thus, he called the Four Heavenly Kings and said: 'Good, virtuous ones! You may now come to me and listen to my instructions. I now intend to be born in the human realm with you, for the sake of teaching humans, and guiding them. At that time, I will transform into the body of a Lion King, and you will transform into lions to protect me, and lead many followers to surround me. Having transformed into such a body, we will travel through villages, towns, and settlements. When we are there, if those people ask you: 「What should we always give you?」 you should tell them: 「Give us one hundred people each day.」'

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。」若其彼等復問汝等：「須丈夫也？須小兒也？為取婦人？為取男子？」汝等應報作如是言：「若有多殺生者，如是等人，日須一百。用供給此師子王食；如是偷盜人者，行邪淫者，行妄語者，或兩舌者，或惡口者，或綺語者，或多貪者，或多瞋者，或邪見者，如是之等，諸惡人輩，日須一百，供此師子。若其有諸不殺生者，汝等勿與，如此之人，師子不食；如是不盜者，乃至不邪見者，汝等勿與，如此師子悉皆不食。復須是教，家別一人決須出家。」』

「爾時，帝釋及四天王，善教思惟，作是念已，下來閻浮。爾時，帝釋化作師子，縱廣高下一俱盧舍，猶如師子無有異也。時彼人眾，在師子后，為師子王索食而行，如彼昔時帝釋所教，無有異也。

「爾時，彼眾以怖師子，悔心殺生，無有偷盜，亦無邪淫，乃至無有邪見之心，悉具足持修十善業。家別一人，出家學道，行四梵行，命終已后，生於梵宮。于其眾中，若有人等，唯持十善不出家者，彼等人輩，多生人天，流轉而行。是摩訶迦葉，于彼時中，如是方便，為眾多人，作大利益，以過去世因緣力故，今亦復爾，為眾人民，作大利益。諸比丘！是摩訶迦葉比丘，于未來世彌勒世尊法教之中，亦為多人作大利益。」

時，諸比丘白佛言：「世尊！是摩訶迦葉，于彼云何當作利益？」

佛告諸比丘言：「諸比丘！是摩訶迦葉，我涅槃后，攝護我法及諸戒律，令久住世，當作法會，盡其形壽，將命終時，入于山間，以神通力，住持此身，起如此愿：『愿我此身，勿令散壞，乃至彌勒如來、多陀阿伽度、三藐三佛陀出，見我身也。』作是思惟已，遂捨身命，入無餘涅槃。彼涅槃后，二山還合，於後彌勒得阿耨多羅三藐三佛陀時，廣顯法教，于彼時間，彌勒世尊憶念是大迦葉舍利，生憶念已，告諸比丘，作如是言：『汝等比丘！欲見釋迦牟尼多陀阿伽度、三藐三佛陀聲聞弟子，少欲知足頭陀第一者，所謂摩訶迦葉已不？』彼等比丘白言：『唯然世尊！我等樂見。』

「爾時，彌勒如來、阿羅漢帝、三藐三佛陀，與無量千眾，左右圍繞，至於彼所。至彼處已，時彼兩山，即便兩開。爾時，彌勒多陀伽多、三藐三佛陀，見大迦葉比丘舍利，不散不壞，唯著僧伽梨

現代漢語譯本：『如果他們再問你們：『需要丈夫嗎？需要小孩嗎？是娶女人？還是娶男人？』你們應當這樣回答：『如果有殺生的人，這樣的人，每天需要一百個。用來供給這獅子王吃；像那些偷盜的人，行邪淫的人，說謊的人，或者挑撥離間的人，或者說惡語的人，或者說花言巧語的人，或者貪婪的人，或者嗔恨的人，或者有邪見的人，像這樣的人，每天需要一百個，供給這獅子。如果那些不殺生的人，你們不要給它，這樣的人，獅子不吃；像那些不偷盜的人，乃至沒有邪見的人，你們不要給它，這樣的獅子都不會吃。還需要教導，每家必須出一個人出家。』 現代漢語譯本：『當時，帝釋和四天王，仔細思考，這樣想過後，就下到閻浮提。當時，帝釋化作獅子，縱橫高低都是一俱盧舍，就像獅子一樣沒有差別。當時那些人，在獅子後面，為獅子王尋找食物而行走，就像以前帝釋教導的那樣，沒有差別。 現代漢語譯本：『當時，那些人因為害怕獅子，而後悔殺生，沒有偷盜，也沒有邪淫，乃至沒有邪見的心，都完全持守修行十善業。每家出一個人，出家學道，修行四梵行，死後，就生到梵天宮。在他們之中，如果有人，只是持守十善而不出家，這些人，大多會生到人天，在輪迴中流轉。』是摩訶迦葉，在那個時候，用這樣的方便，為很多人，做了很大的利益，因為過去世的因緣力，現在也一樣，為眾人，做了很大的利益。各位比丘！這位摩訶迦葉比丘，在未來世彌勒世尊的教法中，也會為很多人，做很大的利益。」 現代漢語譯本：當時，各位比丘問佛說：『世尊！這位摩訶迦葉，在那個時候，會怎樣做利益呢？』 現代漢語譯本：佛告訴各位比丘說：『各位比丘！這位摩訶迦葉，在我涅槃后，會攝護我的教法和戒律，讓它們長久住世，會舉行法會，直到他壽命終結，將要去世的時候，會進入山中，用神通力，住持這個身體，發起這樣的願望：『愿我的這個身體，不要散壞，直到彌勒如來、多陀阿伽度、三藐三佛陀出現，見到我的身體。』這樣想過後，就捨棄生命，進入無餘涅槃。他涅槃后，兩座山會合攏，在後來彌勒得到阿耨多羅三藐三佛陀的時候，廣泛宣揚教法，在那個時候，彌勒世尊會想起大迦葉的舍利，想起后，告訴各位比丘，這樣說：『各位比丘！你們想見釋迦牟尼多陀阿伽度、三藐三佛陀的聲聞弟子，少欲知足頭陀第一的，就是摩訶迦葉嗎？』那些比丘回答說：『是的，世尊！我們很想見。』 現代漢語譯本：『當時，彌勒如來、阿羅漢帝、三藐三佛陀，與無數千人，左右圍繞，來到那個地方。到了那個地方后，當時那兩座山，就立刻分開。當時，彌勒多陀伽多、三藐三佛陀，見到大迦葉比丘的舍利，沒有散壞，只有穿著僧伽梨』

English version: 'If they ask you again: 'Do you need a husband? Do you need a child? Is it to take a woman? Or to take a man?' You should answer like this: 'If there are people who kill, such people, a hundred are needed every day. To provide food for this lion king; like those who steal, those who commit adultery, those who lie, or those who sow discord, or those who speak harsh words, or those who speak flattering words, or those who are greedy, or those who are angry, or those who have wrong views, such people, a hundred are needed every day, to feed this lion. If there are those who do not kill, you should not give them to it, such people, the lion will not eat; like those who do not steal, and even those who do not have wrong views, you should not give them to it, such lions will not eat them. It is also necessary to teach that each family must have one person leave home to become a monk.' English version: 'At that time, Indra and the Four Heavenly Kings, after careful consideration, thought like this, and then descended to Jambudvipa. At that time, Indra transformed into a lion, its length, width, and height all being one krosa, just like a lion without any difference. At that time, those people, behind the lion, went to find food for the lion king, just as Indra had taught them before, without any difference.' English version: 'At that time, those people, because they were afraid of the lion, regretted killing, did not steal, did not commit adultery, and even did not have wrong views, they all fully upheld and practiced the ten good deeds. Each family sent one person to leave home to study the Way, practice the four Brahma Viharas, and after death, they were born in the Brahma heaven. Among them, if there were people who only upheld the ten good deeds and did not leave home, these people would mostly be born in the human and heavenly realms, and would continue to transmigrate. 'This was how Mahakasyapa, at that time, used such skillful means to bring great benefit to many people, and because of the power of past causes and conditions, he is doing the same now, bringing great benefit to the people. Monks! This monk Mahakasyapa, in the future teachings of the World Honored One Maitreya, will also bring great benefit to many people.' English version: At that time, the monks asked the Buddha, 'World Honored One! How will this Mahakasyapa bring benefit at that time?' English version: The Buddha told the monks, 'Monks! This Mahakasyapa, after my Nirvana, will protect my teachings and precepts, so that they may remain in the world for a long time, he will hold Dharma assemblies, until the end of his life, when he is about to pass away, he will enter the mountains, and with his supernatural powers, he will maintain this body, and make this vow: 'May this body of mine not be destroyed, until the Tathagata Maitreya, the Tathagata, the Samyaksambuddha appears, and sees my body.' After thinking this, he will give up his life and enter into Parinirvana without remainder. After his Nirvana, the two mountains will close together, and later when Maitreya attains Anuttara-samyak-sambodhi, he will widely proclaim the Dharma, and at that time, the World Honored One Maitreya will remember the relics of Mahakasyapa, and after remembering, he will tell the monks, saying: 'Monks! Do you want to see the disciple of Shakyamuni Tathagata, the Tathagata, the Samyaksambuddha, who is content with little and is the foremost in ascetic practices, namely Mahakasyapa?' Those monks replied, 'Yes, World Honored One! We would like to see him.' English version: 'At that time, the Tathagata Maitreya, the Arhat, the Samyaksambuddha, with countless thousands of people, surrounded him on the left and right, and came to that place. After arriving at that place, the two mountains immediately opened up. At that time, the Tathagata Maitreya, the Tathagata, the Samyaksambuddha, saw the relics of the monk Mahakasyapa, which were not scattered or destroyed, only wearing the Sanghati.'

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。見已告諸比丘言：『諸比丘！此是釋迦多陀伽多、三藐三佛陀聲聞弟子，頭陀第一，名大迦葉，即其人也。』

「爾時，彌勒多陀伽多、三藐三佛陀，在於彼處，為諸比丘而說其法，作如是言：『諸比丘！迦葉比丘所行如是，我如是教，汝等今者應如迦葉比丘所行。』

「爾時，眾中多千比丘，乘如是法，行如是法，如摩訶迦葉比丘所當行也。于彼眾中，無量千數眾等，于彼法中，當得清凈法眼。」

佛告諸比丘：「如是次第，是大迦葉比丘，為當來時大利益也。諸比丘！我今誡勸汝等！學大迦葉比丘，愿汝等行如迦葉比丘也。」

佛本行集經跋陀羅夫婦因緣品第四十八

爾時，跋陀羅迦卑梨耶女以不得善師，遂至外道波離婆阇迦所出家學道，精勤修習，成就彼法，克獲四禪，具足五通。于彼法中，得大名稱，成就威力。

爾時，世尊已開女人聽其出家。於時摩訶波阇波提，為五百釋女，皆悉出家，光顯佛法，建立比丘尼眾。于彼時間，長老大迦葉作是思惟：「我于往昔，已許跋陀羅迦卑梨耶女，得善教師，要當相示，必令汝得，出家學道。」復作是念：「彼跋陀羅迦卑梨耶女，今在何處？」即便入定，觀察是女，以清凈天眼過於人眼，觀見是女，在彼波離婆阇迦外道之處，出家學道，住在恒河河岸之處，修外道行。見已便喚一個得通比丘尼來，而告言曰：「善哉姊妹！汝若知時，其跋陀羅迦卑梨耶女，于波離婆阇迦外道之所，出家學道，今在恒河河岸之所。善哉姊妹！汝應詣彼如實告言：『善哉姊妹！汝夫迦葉，我共同師，出家學道，汝今亦可往詣彼所，於我師邊，出家學道，修行梵行。』」時彼得通比丘尼，聞長老摩訶迦葉如是語已，譬如壯士屈伸臂頃，彼比丘尼，如風迅疾，從舍衛城而沒其身相，遂至於跋陀羅迦卑梨耶波離婆阇迦外道女前現身，卻住在於一面。

彼比丘尼即便慰問波離婆阇迦外道之女，慰問已訖，而復告言：「善哉姊妹！汝應知時，汝夫迦葉，與我同師，出家學道，修行梵行，汝今亦可往詣彼所，於我師邊，出家學道，修行梵行也

現代漢語譯本：『諸位比丘！』他會宣告說，『這位是釋迦多陀伽多、三藐三佛陀的聲聞弟子，頭陀行第一，名叫大迦葉，就是這個人。』 『那時，彌勒多陀伽多、三藐三佛陀，也會在那裡，為諸位比丘說法，這樣說道：『諸位比丘！迦葉比丘的修行是這樣的，我這樣教導，你們現在應當像迦葉比丘那樣修行。』 『那時，眾中會有數千比丘，依照這樣的法，修行這樣的法，就像摩訶迦葉比丘所應當修行的那樣。在那大眾中，無數千數的人，會在那法中，獲得清凈的法眼。』 佛陀告訴諸位比丘：『像這樣次第，大迦葉比丘，是爲了未來時的大利益。諸位比丘！我現在勸誡你們！要學習大迦葉比丘，希望你們像迦葉比丘那樣修行。』 當時，跋陀羅迦卑梨耶女因為沒有遇到好的老師，就到外道波離婆阇迦那裡出家學道，精勤修行，成就了他們的法，獲得了四禪，具備了五神通。在他們的法中，她獲得了很大的名聲，成就了威力。 那時，世尊已經允許女人出家。當時，摩訶波阇波提，帶領五百釋迦族女子，都出家了，光大了佛法，建立了比丘尼僧團。在那時，長老大迦葉這樣思惟：『我過去曾經答應跋陀羅迦卑梨耶女，如果遇到好的老師，一定要告訴她，必定讓她能夠出家學道。』他又想：『那個跋陀羅迦卑梨耶女，現在在哪裡呢？』他立刻入定，觀察這個女子，用清凈的天眼，超越了人眼，看到這個女子，在外道波離婆阇迦那裡，出家學道，住在恒河岸邊，修習外道之行。看到后，他就叫來一位得神通的比丘尼，告訴她說：『好啊，姊妹！你如果知道時機，那個跋陀羅迦卑梨耶女，在外道波離婆阇迦那裡，出家學道，現在在恒河岸邊。好啊，姊妹！你應該去那裡，如實告訴她說：『好啊，姊妹！你的丈夫迦葉，和我是同一個老師，出家學道，你現在也可以去那裡，在我的老師那裡，出家學道，修行梵行。』當時，那位得神通的比丘尼，聽到長老摩訶迦葉這樣說后，就像壯士屈伸手臂一樣，那位比丘尼，像風一樣迅速，從舍衛城消失了身影，就到了跋陀羅迦卑梨耶波離婆阇迦外道女面前現身，退到一邊站立。 那位比丘尼立刻慰問了波離婆阇迦外道之女，慰問完畢后，又告訴她說：『好啊，姊妹！你應該知道，你的丈夫迦葉，和我是同一個老師，出家學道，修行梵行，你現在也可以去那裡，在我的老師那裡，出家學道，修行梵行。』

English version: 'Monks!' he would proclaim, 'This is the Śākyamuni Tathāgata, the Samyaksaṃbuddha's disciple, foremost in ascetic practices, named Mahākāśyapa, that is the person.' 'At that time, Maitreya Tathāgata, the Samyaksaṃbuddha, would also be there, teaching the Dharma to the monks, saying thus: 'Monks! The practice of the monk Kāśyapa is like this, I teach it this way, you should now practice like the monk Kāśyapa.' 'At that time, there would be thousands of monks in the assembly, following this Dharma, practicing this Dharma, just as the monk Mahākāśyapa should practice. Among that assembly, countless thousands of people would, in that Dharma, attain the pure Dharma eye.' The Buddha told the monks: 'In this way, the monk Mahākāśyapa is for the great benefit of the future. Monks! I now exhort you! Learn from the monk Mahākāśyapa, may you practice like the monk Kāśyapa.' At that time, Bhadrā Kāpilīya, because she had not met a good teacher, went to the heretic Parivrājaka to leave home and study the Way, diligently practicing, achieving their Dharma, attaining the four dhyānas, and possessing the five supernormal powers. In their Dharma, she gained great fame and achieved power. At that time, the World Honored One had already allowed women to leave home. At that time, Mahāprajāpatī, leading five hundred Śākya women, all left home, glorifying the Buddha's Dharma, and establishing the Bhikṣuṇī Sangha. At that time, the elder Mahākāśyapa thought thus: 'I had promised Bhadrā Kāpilīya in the past that if she met a good teacher, I would definitely tell her, and surely enable her to leave home and study the Way.' He further thought: 'Where is that Bhadrā Kāpilīya now?' He immediately entered samādhi, observed this woman, using the pure heavenly eye, surpassing the human eye, and saw this woman, at the heretic Parivrājaka's place, having left home to study the Way, living on the bank of the Ganges River, practicing heretical practices. Having seen this, he called a Bhikṣuṇī who had attained supernormal powers and told her: 'Good, sister! If you know the time, that Bhadrā Kāpilīya, at the heretic Parivrājaka's place, has left home to study the Way, and is now on the bank of the Ganges River. Good, sister! You should go there and truthfully tell her: 'Good, sister! Your husband Kāśyapa, and I have the same teacher, having left home to study the Way, you can also go there, at my teacher's place, leave home to study the Way, and practice the Brahmacarya.' At that time, that Bhikṣuṇī who had attained supernormal powers, having heard the elder Mahākāśyapa say this, just like a strong man stretching his arm, that Bhikṣuṇī, like the wind, swiftly disappeared from Śrāvastī, and appeared before the heretic woman Bhadrā Kāpilīya Parivrājaka, standing aside. That Bhikṣuṇī immediately comforted the Parivrājaka heretic woman, and after comforting her, she further told her: 'Good, sister! You should know that your husband Kāśyapa, and I have the same teacher, having left home to study the Way, and practicing the Brahmacarya, you can also go there, at my teacher's place, leave home to study the Way, and practice the Brahmacarya.'

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。」

爾時，跋陀羅迦卑梨耶波離婆阇迦外道之女，問彼比丘尼言：「善哉姊妹！汝等教師，當何所似？」作是語已，彼比丘尼報跋陀羅外道女言：「善哉姊妹！我等教師，以三十二大人之相，莊嚴其身，具足八十種好，十八不共佛法、十力、四無所畏，大慈大悲，無邊戒眾具足，無邊定眾具足，無邊智慧眾具足，無邊解脫眾具足，無邊解脫知見眾具足。我彼大師，一切聲聞諸弟子等，亦復如是，戒眾具足，定眾具足，智慧眾具足，解脫眾具足，解脫知見眾具足。」

時，彼比丘尼于跋陀羅迦卑梨耶女前，如是如是，嘆佛功德及聲聞弟子。時彼跋陀羅迦卑梨耶外道之女聞已，遂于如來及比丘僧所，心得清凈。得清凈已，告彼比丘尼言：「善哉姊妹！若如是者，我當隨去。」時彼比丘尼，語跋陀羅迦卑梨耶外道女言：「善哉姊妹！乘我神通，相隨而去。」

爾時，跋陀羅報彼比丘尼，作如是言：「善哉姊妹！然我身自有神通也。」

爾時，彼比丘尼共跋陀羅迦卑梨耶外道女，于彼發引，亦如壯士屈伸臂頃，從恒河所即便沒身，于祇陀林中，忽然出現，往詣佛所。其跋陀羅迦卑梨耶外道之女，遙見世尊，端嚴殊妙，乃至猶如虛空眾星莊嚴，見已心得清凈，即至佛前，到已頂禮佛足，而白佛言：「善哉！世尊！聽我出家，授我具戒。」

爾時，世尊告阿難言：「長老阿難！將此跋陀羅迦卑梨耶外道之女，付囑摩訶波阇波提憍曇彌，敕教言曰：『此跋陀羅迦卑梨耶外道之女，教令出家授具足戒，是女當得神通具足威力並備。』」

爾時，長老阿難，奉佛敕命，白佛言曰：「如世尊教，不敢違也。」遂將彼女，向于摩訶波阇波提憍曇彌比丘尼所，到已具陳如上之事。

爾時，摩訶波阇波提憍曇彌比丘尼，度跋陀羅迦卑梨耶外道之女，令得出家授具足戒。具戒未久，至空閑處，獨自安靜，遠離諸濁，精勤苦行，心不放逸，思惟而住。

爾時，跋陀羅迦卑梨耶外道之女，既得出家授具足戒，乃至心不放逸，思惟而住，不久彼眾，諸善男子，善女人等，正信出家，求無上梵行，現得見法，自得神通，所作已辦，得安樂住，口自唱言：「生死已斷，梵行已立，所作已辦，不受後有。」

是長老女，見知是已，遂得阿羅漢果，心得解脫

現代漢語譯本 當時，跋陀羅迦卑梨耶外道的女兒問那位比丘尼說：『好啊，姊妹！你們的老師，像什麼樣子呢？』說完這話，那位比丘尼回答跋陀羅外道的女兒說：『好啊，姊妹！我們的老師，以三十二種大丈夫的相貌，莊嚴他的身體，具足八十種好，十八種不共佛法、十力、四無所畏，大慈大悲，無邊的戒律眾具足，無邊的禪定眾具足，無邊的智慧眾具足，無邊的解脫眾具足，無邊的解脫知見眾具足。我的那位大師，一切聲聞弟子們，也都是這樣，戒律眾具足，禪定眾具足，智慧眾具足，解脫眾具足，解脫知見眾具足。』 當時，那位比丘尼在跋陀羅迦卑梨耶的女兒面前，這樣這樣地讚歎佛的功德和聲聞弟子。當時，跋陀羅迦卑梨耶外道的女兒聽了之後，就對如來和比丘僧眾，內心清凈。得到清凈之後，告訴那位比丘尼說：『好啊，姊妹！如果真是這樣，我應當跟隨你們去。』當時，那位比丘尼對跋陀羅迦卑梨耶外道的女兒說：『好啊，姊妹！乘坐我的神通，一起去吧。』 當時，跋陀羅回答那位比丘尼，這樣說：『好啊，姊妹！然而我自身也有神通。』 當時，那位比丘尼和跋陀羅迦卑梨耶外道的女兒，從那裡出發，就像壯士屈伸手臂那樣，從恒河邊立刻消失，在祇陀林中，忽然出現，前往佛陀所在的地方。那位跋陀羅迦卑梨耶外道的女兒，遠遠地看見世尊，端莊美好，乃至如同虛空被眾星莊嚴，看見后內心清凈，立刻來到佛前，到達后頂禮佛足，對佛說：『好啊！世尊！請允許我出家，授予我具足戒。』 當時，世尊告訴阿難說：『長老阿難！把這位跋陀羅迦卑梨耶外道的女兒，交給摩訶波阇波提憍曇彌，囑咐她說：『這位跋陀羅迦卑梨耶外道的女兒，教導她出家，授予她具足戒，這個女子應當得到神通具足，威力具備。』 當時，長老阿難，接受佛的命令，對佛說：『如世尊所教，不敢違背。』於是帶著她，前往摩訶波阇波提憍曇彌比丘尼那裡，到達后詳細陳述了上面的事情。 當時，摩訶波阇波提憍曇彌比丘尼，度化跋陀羅迦卑梨耶外道的女兒，讓她出家，授予她具足戒。受戒后不久，她到空閑的地方，獨自安靜，遠離各種煩惱，精勤苦行，內心不放逸，思惟而住。 當時，跋陀羅迦卑梨耶外道的女兒，既然出家受了具足戒，乃至內心不放逸，思惟而住，不久，那些善男子、善女人們，正信出家，尋求無上的梵行，現在就能夠見到真理，自己得到神通，所作的事情已經完成，得到安樂的住處，口中自己唱言：『生死已經斷絕，梵行已經建立，所作的事情已經完成，不再受後有。』 這位長老尼，見到知道這些之後，就證得了阿羅漢果，內心得到解脫。

English version At that time, the daughter of the Parivrajaka ascetic Bhadrakapilīya asked that Bhikshuni, saying, 'Good sister! What is your teacher like?' Having said this, that Bhikshuni replied to the daughter of the Bhadra ascetic, 'Good sister! Our teacher is adorned with the thirty-two marks of a great man, possessing eighty minor marks, eighteen unique qualities of a Buddha, ten powers, four fearlessnesses, great compassion and great mercy, and is complete with boundless precepts, boundless concentration, boundless wisdom, boundless liberation, and boundless knowledge and vision of liberation. My great teacher, and all his Shravaka disciples, are also like this, complete with precepts, complete with concentration, complete with wisdom, complete with liberation, and complete with knowledge and vision of liberation.' At that time, that Bhikshuni, in front of the daughter of Bhadrakapilīya, praised the virtues of the Buddha and his Shravaka disciples in this way. When the daughter of the Bhadrakapilīya ascetic heard this, her mind became pure towards the Tathagata and the Sangha of Bhikshus. Having attained purity, she said to that Bhikshuni, 'Good sister! If it is so, I shall follow you.' At that time, that Bhikshuni said to the daughter of the Bhadrakapilīya ascetic, 'Good sister! Ride on my supernatural power and come with me.' At that time, Bhadra replied to that Bhikshuni, saying, 'Good sister! However, I myself have supernatural powers.' At that time, that Bhikshuni and the daughter of the Bhadrakapilīya ascetic, set off from that place, and as quickly as a strong man bends and stretches his arm, they disappeared from the Ganges River and suddenly appeared in the Jeta Grove, going to where the Buddha was. The daughter of the Bhadrakapilīya ascetic, seeing the World Honored One from afar, so dignified and wonderful, even like the sky adorned with stars, her mind became pure, and she immediately went before the Buddha, bowed at his feet, and said to the Buddha, 'Good! World Honored One! Please allow me to leave home and grant me full ordination.' At that time, the World Honored One said to Ananda, 'Elder Ananda! Entrust this daughter of the Bhadrakapilīya ascetic to Mahaprajapati Gautami, and instruct her, saying: 'This daughter of the Bhadrakapilīya ascetic, teach her to leave home, and grant her full ordination, this woman shall obtain complete supernatural powers and be fully equipped with power.' At that time, Elder Ananda, receiving the Buddha's command, said to the Buddha, 'As the World Honored One has taught, I dare not disobey.' Then he took her to the Bhikshuni Mahaprajapati Gautami, and having arrived, he explained the above matters in detail. At that time, the Bhikshuni Mahaprajapati Gautami, converted the daughter of the Bhadrakapilīya ascetic, allowing her to leave home and granting her full ordination. Not long after receiving ordination, she went to a secluded place, alone and quiet, away from all defilements, diligently practiced asceticism, her mind not being lax, and dwelt in contemplation. At that time, the daughter of the Bhadrakapilīya ascetic, having left home and received full ordination, and her mind not being lax, dwelt in contemplation, before long, those good men and good women, with right faith, left home, seeking the unsurpassed Brahma-faring, now were able to see the Dharma, themselves obtaining supernatural powers, their tasks completed, obtaining a peaceful dwelling, and they themselves proclaimed, 'Birth and death are cut off, the Brahma-faring is established, what had to be done is done, there is no more future existence.' This elder nun, having seen and known this, then attained the Arhat fruit, and her mind was liberated.

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。世尊復記，告諸比丘，作如是言：「是比丘尼，于聲聞比丘尼識宿命中，是跋陀羅迦卑梨耶比丘尼，最為第一。」

諸比丘尼凡所咨問，皆能記別。爾時，彼等諸比丘尼眾，大生希有想，各各嗟嘆：「希有希有！是跋陀羅迦卑梨耶比丘尼！而大眾中，諸比丘尼，久已出家，修行梵行，未得如是捷疾神通，如跋陀羅迦卑梨耶比丘尼者。」

爾時，彼比丘尼眾有心疑故，往詣如來，能斷疑惑，達解一切實義者之所，到已頂禮佛足，卻住一面。住一面已，彼諸比丘尼眾白佛言：「世尊！此跋陀羅迦卑梨耶比丘尼，往昔之時，作何善根，而於今者，生大富家，資財具足，乃至一切無所乏少。身相端正，眾人樂見，觀者無厭，世所希有，具足眾相？復以何緣而得出家，具諸戒行，疾得神通，世尊授記，于諸聲聞比丘尼眾弟子之中，識宿命者，是跋陀羅迦卑梨耶比丘尼，最為第一？」

作是語已，佛告諸比丘尼，作如是言：「諸比丘尼！我念往昔，波羅㮈城中，有二女，共為親友。一者大富長者女，二者大姓婆羅門女。爾時，彼婆羅門大種姓女，請彼大富長者之女至其舍宅。時，迦葉如來、多陀阿伽度、三藐三佛陀，詣大富長者家。時彼大富長者女見迦葉如來詣於己舍，即便出舍迎逆世尊，時彼婆羅門女不肯出迎。時彼大富長者女告大婆羅門女：『善哉姊妹！汝以何故，不迎世尊？』彼女報之言：『善哉姊妹！我手無物，云何空手，往詣佛所？今向佛邊，以何等事，自恣迎佛？』

「爾時，大富長者之女報彼女言：『善哉姊妹！汝但迎佛，如來必入。』爾時彼大婆羅門女遂造一蓋，眾寶莊嚴，以細㲲衣，彌覆其上，復以種種諸花鬘等，四散垂下。

「爾時，迦葉如來、阿羅訶、三藐三佛陀，于晨朝時，日在東方，愍彼女故，著衣持缽，詣彼大富長者女家。

「爾時，婆羅門大姓女持彼寶蓋，奉獻迦葉如來、阿羅呵、三藐三佛陀，奉獻訖，復以偈誦，而說之曰：

「『種種寶蓋金為柄，　　微妙細衣花覆上， 迎奉丈夫大威德，　　唯愿世尊哀納受。』

「爾時，迦葉如來、阿羅呵、三藐三佛陀，愍彼女故，受其寶蓋。汝等比丘尼！勿作心疑，彼時施寶蓋女，豈異人乎？即跋陀羅迦卑梨耶比丘尼是也。

「諸比丘尼！更有因緣

現代漢語譯本：世尊又加以印證，告訴眾比丘說：『這位比丘尼在聲聞比丘尼中，對於憶知宿命的能力，是跋陀羅迦卑梨耶比丘尼最為第一。』 凡是比丘尼們向她請教的問題，她都能一一辨別清楚。當時，那些比丘尼們都感到非常稀有，各自感嘆道：『真是稀有啊！這位跋陀羅迦卑梨耶比丘尼！而我們大眾中的其他比丘尼，出家修行梵行已經很久了，卻未能獲得像跋陀羅迦卑梨耶比丘尼這樣迅速的神通。』 當時，那些比丘尼們心中有所疑惑，便前往能夠斷除疑惑、通達一切真實義的如來之處。到達后，她們頂禮佛足，然後退到一旁站立。站立在一旁后，那些比丘尼們對佛說：『世尊！這位跋陀羅迦卑梨耶比丘尼，在過去世中，做了什麼善事，以至於今生出生在大富之家，資財充足，乃至一切都不缺乏。她的容貌端正，眾人樂於見到她，觀賞她的人都不會感到厭倦，世間少有，具備各種美好的相貌？又是什麼因緣使她能夠出家，具足各種戒行，迅速獲得神通，並且世尊還授記說，在所有聲聞比丘尼弟子中，對於憶知宿命的能力，是跋陀羅迦卑梨耶比丘尼最為第一？』 說完這些話后，佛告訴眾比丘尼，這樣說道：『眾比丘尼！我回憶過去，在波羅奈城中，有兩位女子，彼此是好朋友。一位是大富長者的女兒，另一位是婆羅門大姓的女兒。當時，那位婆羅門大姓的女子邀請那位大富長者的女兒到她家中。那時，迦葉如來、多陀阿伽度、三藐三佛陀，來到大富長者的家中。當時，那位大富長者的女兒見到迦葉如來來到自己家中，便立即走出家門迎接世尊，而那位婆羅門女子卻不肯出來迎接。當時，那位大富長者的女兒告訴那位婆羅門女子說：『好姐妹！你為什麼不迎接世尊呢？』那位婆羅門女子回答說：『好姐妹！我手中沒有東西，怎麼能空著手去見佛呢？現在我用什麼東西來迎接佛呢？』 『當時，那位大富長者的女兒告訴那位婆羅門女子說：『好姐妹！你只要去迎接佛，如來一定會進來的。』當時，那位婆羅門女子便製作了一個寶蓋，用各種珍寶裝飾，用細軟的布料覆蓋在上面，又用各種花鬘等裝飾，四散垂下。 『當時，迦葉如來、阿羅訶、三藐三佛陀，在早晨的時候，太陽剛從東方升起，爲了憐憫那位女子，穿著袈裟，拿著缽，來到那位大富長者的女兒家中。 『當時，那位婆羅門大姓的女子拿著那個寶蓋，奉獻給迦葉如來、阿羅訶、三藐三佛陀。奉獻完畢后，又用偈頌說道： 『各種珍寶製成的寶蓋，金子做柄， 微妙的細布覆蓋在上面，鮮花點綴， 我用它來迎接具有大威德的丈夫， 唯愿世尊慈悲地接受。』 『當時，迦葉如來、阿羅訶、三藐三佛陀，爲了憐憫那位女子，接受了她的寶蓋。你們這些比丘尼！不要心生疑惑，當時佈施寶蓋的女子，難道是別人嗎？就是現在的跋陀羅迦卑梨耶比丘尼啊。 『眾比丘尼！還有其他因緣』

English version: The World Honored One further confirmed, telling the bhikkhus, 'This bhikkhuni, among the sravaka bhikkhunis, is the foremost in the ability to remember past lives; she is Bhadra Kapilani bhikkhuni.' Whatever the bhikkhunis asked her, she could distinguish and clarify. At that time, those bhikkhunis all felt it was very rare, and each exclaimed, 'How rare! This Bhadra Kapilani bhikkhuni! While we, the other bhikkhunis in the assembly, have been practicing the holy life for a long time, we have not attained such swift supernatural powers as Bhadra Kapilani bhikkhuni.' At that time, those bhikkhunis had doubts in their minds, so they went to the Tathagata, who could dispel doubts and understand all true meanings. Having arrived, they bowed at the Buddha's feet and stood to one side. Having stood to one side, those bhikkhunis said to the Buddha, 'World Honored One! This Bhadra Kapilani bhikkhuni, in her past lives, what good roots did she plant, that in this life she was born into a wealthy family, with abundant resources, and nothing lacking? Her appearance is dignified, people are happy to see her, those who gaze upon her never tire, she is rare in the world, possessing all kinds of beautiful features? And what causes her to be able to leave home, possess all the precepts, quickly attain supernatural powers, and the World Honored One has also declared that among all the sravaka bhikkhuni disciples, she is the foremost in the ability to remember past lives; she is Bhadra Kapilani bhikkhuni?' Having said these words, the Buddha told the bhikkhunis, saying, 'Bhikkhunis! I recall in the past, in the city of Varanasi, there were two women who were close friends. One was the daughter of a wealthy elder, and the other was the daughter of a high-caste Brahmin. At that time, the Brahmin high-caste woman invited the daughter of the wealthy elder to her home. At that time, Kasyapa Tathagata, Arhat, Samyaksambuddha, went to the home of the wealthy elder. At that time, the daughter of the wealthy elder, seeing Kasyapa Tathagata coming to her home, immediately went out to greet the World Honored One, while the Brahmin woman refused to come out to greet him. At that time, the daughter of the wealthy elder told the Brahmin woman, 'Good sister! Why don't you greet the World Honored One?' The Brahmin woman replied, 'Good sister! I have nothing in my hands, how can I go to see the Buddha empty-handed? What can I use to greet the Buddha now?' 'At that time, the daughter of the wealthy elder told the Brahmin woman, 'Good sister! You just go to greet the Buddha, and the Tathagata will surely enter.' At that time, the Brahmin woman made a canopy, decorated with various treasures, covered with fine cloth, and adorned with various flower garlands, hanging down all around. 'At that time, Kasyapa Tathagata, Arhat, Samyaksambuddha, in the morning, when the sun was rising in the east, out of compassion for that woman, wearing his robe and carrying his bowl, went to the home of the wealthy elder's daughter. 'At that time, the Brahmin high-caste woman held that jeweled canopy and offered it to Kasyapa Tathagata, Arhat, Samyaksambuddha. After offering it, she also spoke in verse, saying: 'A canopy made of various treasures, with a golden handle, Covered with fine and delicate cloth, adorned with flowers, I offer it to greet the husband of great virtue, May the World Honored One compassionately accept it.' 'At that time, Kasyapa Tathagata, Arhat, Samyaksambuddha, out of compassion for that woman, accepted her canopy. You bhikkhunis! Do not have doubts in your minds, was the woman who offered the canopy at that time someone else? It is the present Bhadra Kapilani bhikkhuni. 'Bhikkhunis! There are other causes.'

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。我念往昔，還此波羅㮈城，有一大富長者。其彼長者，有驅使女。于彼時間，有一辟支佛，依波羅㮈大城而住。

「爾時，辟支佛于晨朝時，日在東方，著衣持缽，詣大長者舍宅乞食。爾時，使女見辟支佛漸進而來，威儀庠序，進止有方。爾時，使女，心得清凈，得清凈已，速詣家中，向長者婦邊，而白言曰：『善哉聖女！有一比丘，在門乞食。』

「時長者婦，梳髮而坐，以其左手，舉發遙看彼辟支佛，是辟支佛，形體醜陋，身不正直。時長者婦見已即告彼使女言：『我今不喜如是醜陋不正之人，況與食耶？』是時使女，復白彼言：『善哉聖女！但與但與此仙人食，如是之人，何必端正？但取心賢。』時長者婦復作是言：『我實不喜如是之人，云何遣我佈施食也？』使女復言：『聖女今者若不喜與仙人食者，但願與我一日食料，我自回施。』時長者婦復作是言：『善哉姊妹！汝今既是我家作使，取汝自分隨意所與。』

「爾時，使女于長者婦邊，取自分食，奉獻尊者辟支佛。

「諸辟支佛有如是法，以神通力教化眾生，不以余法。時辟支佛，于使女邊生憐愍故，受所奉食，即于彼前，騰空而去。時彼使女，見辟支佛以神通力飛騰空行，既見此已，歡喜踴躍身心遍滿，不能自勝，合十指掌，遙即頂禮向彼尊者辟支佛陀，遂起是愿，口即唱言：『愿我將來值是好師，或勝是者，彼所說法，愿速領悟，生生世世，不墮惡道，勿令醜陋得不正身如此仙人。所以者何？以醜陋故，乞食不得，我所生處，一切時中，可喜端正，眾所樂觀。』爾時彼長者婦，見彼尊者辟支佛，現大神通騰空而去，見已告彼使女言曰：『善哉姊妹！汝可與我如此功德，我於今者，倍與汝食。』時彼使女，白長者婦作如是言：『善哉聖女！我不能與。』時長者婦復作是言：『善哉姊妹！愿汝與我如此功德，我與汝食，兩倍於前。』彼使女言：『亦不能與。』如是三分四分五分、十分二十分三十分四十分五十分，悉不肯與。

「時，長者婦復告使女：『善哉姊妹！汝今與我如此功德，我今與汝一百分食。』使女言曰：『亦不能與。』

「爾時，彼長者婦即生瞋恨，便告之曰：『汝以何故，故違我敕？』遂捉使女苦加打縛，時彼使女遂即高聲作大啼哭

現代漢語譯本：我回憶過去，在波羅奈城，有一位大富長者。這位長者，有一個使喚的婢女。那時，有一位辟支佛，住在波羅奈大城。 當時，辟支佛在清晨，太陽剛從東方升起時，穿好衣服，拿著缽，到大長者的宅邸乞食。那時，婢女看見辟支佛緩緩走來，威儀莊重，舉止有度。當時，婢女內心清凈，清凈之後，迅速回到家中，走到長者婦人身邊，說道：『聖女，太好了！有一位比丘在門口乞食。』 當時，長者婦人正在梳頭，用左手舉起頭髮，遠遠地看著那位辟支佛，覺得他形體醜陋，身形不正。長者婦人看到后，就對婢女說：『我不喜歡這樣醜陋不正的人，更何況給他食物呢？』當時，婢女又對她說：『聖女，請給他食物吧，這樣的人，何必一定要端正呢？只要心賢就好。』長者婦人又說：『我實在不喜歡這樣的人，怎麼能讓我佈施食物呢？』婢女又說：『聖女，如果你不喜歡給這位仙人食物，那就請給我一天的食物，我來回施。』長者婦人又說：『好啊，姐妹！你既然是我家的使女，就拿你自己的那份，隨意施捨吧。』 當時，婢女從長者婦人那裡拿了自己的一份食物，奉獻給尊者辟支佛。 諸位辟支佛有這樣的法則，用神通力教化眾生，不用其他方法。當時，辟支佛因為憐憫婢女，接受了她奉獻的食物，就在她面前，騰空而去。當時，婢女看見辟支佛用神通力飛騰在空中，看到后，歡喜踴躍，身心充滿喜悅，無法自持，合起十指，遙向尊者辟支佛陀頂禮，於是發願，口中說道：『愿我將來遇到這樣的好老師，或者比他更好的老師，他所說的法，我都能迅速領悟，生生世世，不墮惡道，不要像這位仙人一樣醜陋，身形不正。為什麼呢？因為醜陋，乞食都得不到，我所出生的地方，一切時候，都應該可愛端正，受人歡迎。』當時，那位長者婦人，看見尊者辟支佛，顯現大神通騰空而去，看到后對婢女說：『好啊，姐妹！你可以把這樣的功德給我，我現在給你雙倍的食物。』當時，婢女對長者婦人說：『聖女，我不能給你。』長者婦人又說：『好啊，姐妹！你把這樣的功德給我，我給你比之前多兩倍的食物。』婢女說：『也不能給你。』就這樣，三分、四分、五分、十分、二十分、三十分、四十分、五十分，都不肯給。 當時，長者婦人又對婢女說：『好啊，姐妹！你把這樣的功德給我，我現在給你一百份食物。』婢女說：『也不能給你。』 當時，那位長者婦人就生氣了，便對她說：『你為什麼故意違抗我的命令？』於是抓住婢女，狠狠地打她，捆綁起來，當時，婢女就高聲大哭。

English version: I recall the past, in the city of Varanasi, there was a wealthy elder. This elder had a serving maid. At that time, there was a Pratyekabuddha who resided in the great city of Varanasi. At that time, the Pratyekabuddha, in the early morning, when the sun was rising in the east, put on his robes, took his bowl, and went to the mansion of the great elder to beg for food. At that time, the maid saw the Pratyekabuddha slowly approaching, with dignified bearing and measured steps. At that time, the maid's heart became pure, and having become pure, she quickly returned home, went to the elder's wife, and said: 'Holy woman, it is wonderful! There is a bhikkhu begging for food at the door.' At that time, the elder's wife was combing her hair, and with her left hand, she lifted her hair and looked at the Pratyekabuddha from afar, finding his form ugly and his body not upright. After seeing this, the elder's wife said to the maid: 'I do not like such an ugly and unrighteous person, let alone give him food.' At that time, the maid said to her again: 'Holy woman, please give him food, why must such a person be handsome? It is enough if his heart is virtuous.' The elder's wife said again: 'I really do not like such a person, how can you ask me to give him food?' The maid said again: 'Holy woman, if you do not like to give this ascetic food, then please give me a day's worth of food, and I will give it in return.' The elder's wife said again: 'Good, sister! Since you are a maid in my house, take your own portion and give it as you please.' At that time, the maid took her portion of food from the elder's wife and offered it to the venerable Pratyekabuddha. The Pratyekabuddhas have such a rule, to teach sentient beings with their supernatural powers, not with other methods. At that time, the Pratyekabuddha, out of compassion for the maid, accepted the food she offered, and in front of her, he ascended into the sky. At that time, the maid saw the Pratyekabuddha flying in the sky with his supernatural powers, and after seeing this, she was filled with joy and excitement, her body and mind were filled with delight, unable to contain herself, she joined her palms together, and from afar, she bowed to the venerable Pratyekabuddha, and then made a vow, saying: 'May I in the future meet such a good teacher, or one even better, and may I quickly understand the Dharma he teaches, and in every life, may I not fall into evil paths, and may I not be ugly and have an unrighteous body like this ascetic. Why? Because of ugliness, one cannot even get food, and in all the places I am born, may I always be lovely and handsome, and be welcomed by all.' At that time, the elder's wife saw the venerable Pratyekabuddha, displaying great supernatural powers and ascending into the sky, and after seeing this, she said to the maid: 'Good, sister! You can give me such merit, and I will give you twice the food now.' At that time, the maid said to the elder's wife: 'Holy woman, I cannot give it to you.' The elder's wife said again: 'Good, sister! Please give me such merit, and I will give you twice as much food as before.' The maid said: 'I cannot give it to you either.' In this way, for three parts, four parts, five parts, ten parts, twenty parts, thirty parts, forty parts, and fifty parts, she refused to give it. At that time, the elder's wife said to the maid again: 'Good, sister! You give me such merit, and I will give you one hundred portions of food now.' The maid said: 'I cannot give it to you either.' At that time, the elder's wife became angry, and said to her: 'Why do you deliberately disobey my orders?' Then she grabbed the maid, beat her severely, and tied her up. At that time, the maid cried out loudly.

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。爾時，彼大長者，從外入來，見彼使女啼哭如是，而問之曰：『賢者何故，如此啼哭？』時彼使女即向長者說前情狀。爾時，長者便生瞋恨，即喚己婦，令解衣服及諸瓔珞，復告言曰：『我既遣汝，撿挍家資，乃有沙門婆羅門者，詣家乞食，而汝不與？』以是因緣，驅令出堂，安置小室弊陋之處。即召使女，教令洗浴，以婦瓔珞衣服之具，悉授使女，即令彼女，開倉庫門，顯示財寶，而告之曰：『賢者！如是錢財物中，若有沙門婆羅門等，若有乞者，任隨施與，莫為限閡。』

「汝等比丘！于意云何？彼時長者家內使女，豈異人乎？勿作斯疑，此即跋陀羅迦卑梨耶比丘尼是也。時彼使女，以于辟支佛所生清凈心故，隨其終已，生忉利天，可喜端正，眾所樂觀，最勝最妙。于忉利天宮殿之處，于玉女中無有勝者，而彼天上有四天子，各各諍競，求彼玉女欲以為妻，各各言曰：『是玉女者，當與為婦。』

「時天帝釋，見四天子各各諍競，即敕言曰：『仁者汝等！各競欲取此女為妻，汝等宜各隨便說偈，偈最勝者即便相與。』爾時，彼四天子，白天帝釋：『善哉天王！唯愿天王！於前說偈，我等當說。』時彼帝釋，即說偈言：

「『行坐恒思念，　　寢臥常無樂， 我著睡眠時，　　爾乃心放舍。』

「爾時，彼四天子之內有一天子復說偈言：

「『天王汝快樂，　　睡眠得安隱， 猶如戰鼓聲，　　常恒攪亂我。』

「於時，第二天子復說偈言：

「『如擊戰鼓聲，　　是聲互有無， 如近耳搖酪，　　攪亂我不息。』

「於時第三天子復說偈言：

「『搖酪容有時，　　有急亦有疾， 我為欲所亂，　　狀如炎日光。』

「於時第四天子復說偈言：

「『汝等皆安樂，　　善巧能說偈， 我今不自知，　　為活為當死？』

「爾時，天帝釋見第四天子心耽著欲，即說偈言：

「『是人慾捨命，　　不久自當死， 恐舍天處樂，　　冥速授彼女。』

「時，彼天眾更共評論，遂授彼女。時彼使女，從是已來，不墮惡道，週迴往返，于天人處，經無量生，于最後生，生迦毗羅婆羅門家，多饒財寶，資財無量

現代漢語譯本：當時，那位大長者從外面回來，看到使女哭得如此傷心，便問她：『賢者，你為何如此啼哭？』當時，使女便向長者講述了之前發生的事情。當時，長者聽后勃然大怒，立刻叫來自己的妻子，讓她脫下衣服和各種瓔珞，並責備她說：『我讓你管理家裡的財物，竟然有沙門婆羅門來家乞食，你卻不給？』因此，他把妻子趕出正堂，安置在簡陋的小房間里。然後，他召來使女，讓她洗浴，把妻子的瓔珞和衣服都給了使女，並讓她打開倉庫的門，展示財寶，告訴她說：『賢者！這些錢財物品，如果有沙門婆羅門等來乞討，你可以隨意施捨，不要有所限制。』 『你們這些比丘！你們認為如何？當時長者家裡的使女，難道是別人嗎？不要這樣懷疑，她就是跋陀羅迦卑梨耶比丘尼。』當時，這位使女因為對辟支佛生起了清凈心，所以她死後，便轉生到忉利天，容貌美麗端莊，眾人喜愛，無比殊勝美妙。在忉利天的宮殿里，她在玉女中是最出色的，而天上有四位天子，都爭著要娶她為妻，各自說：『這位玉女，應當娶來做我的妻子。』 當時，天帝釋看到四位天子爭執不下，便命令說：『各位！你們都想娶這位女子為妻，你們應該各自隨意說偈，誰的偈頌最好，就把她嫁給誰。』當時，四位天子對天帝釋說：『好的，天王！請天王先說偈，我們再來說。』當時，天帝釋便說偈道： 『行走坐臥常思念， 睡覺時也無快樂， 我一旦進入睡眠， 你才放下心來。』 當時，四位天子中有一位天子又說偈道： 『天王你真快樂， 睡眠安穩又舒適， 就像戰鼓的聲音， 常常攪擾著我。』 當時，第二天子又說偈道： 『如同敲擊戰鼓聲， 這聲音時有時無， 就像在耳邊搖晃奶酪， 攪擾得我不得安寧。』 當時，第三位天子又說偈道： 『搖晃奶酪有時停， 有時急促有時緩， 我被慾望所擾亂， 就像炎熱的日光。』 當時，第四位天子又說偈道： 『你們都很快樂， 善於吟誦偈頌， 我如今不知曉， 是活著還是將要死去？』 當時，天帝釋看到第四位天子心中沉溺於慾望，便說偈道： 『這個人將要捨棄生命， 不久就會死去， 恐怕他會捨棄天上的快樂， 趕快把她嫁給他。』 當時，天眾們又一起商議，最終把她嫁給了第四位天子。當時，這位使女從那時起，不再墮入惡道，在天人和人間往返輪迴，經歷了無數次轉生，在最後一次轉生時，出生在迦毗羅婆羅門家，家境富裕，擁有無量的財富。

English version: At that time, the great elder came in from outside and saw the maidservant weeping so bitterly. He asked her, 'Virtuous one, why are you crying like this?' Then the maidservant told the elder what had happened earlier. Upon hearing this, the elder became furious. He immediately called his wife, ordered her to take off her clothes and various ornaments, and rebuked her, saying, 'I entrusted you with managing the household wealth, and yet when a Shramana or Brahmin came to beg for food, you refused to give it?' Because of this, he drove his wife out of the main hall and placed her in a small, dilapidated room. Then, he summoned the maidservant, had her bathe, gave her his wife's ornaments and clothes, and had her open the warehouse door to display the treasures. He told her, 'Virtuous one! Among these riches and goods, if any Shramanas or Brahmins come to beg, you may give freely without any restrictions.' 'Monks, what do you think? Was the maidservant in the elder's house at that time someone else? Do not have such doubts. She was the Bhikshuni Bhadrakapilika.' At that time, because this maidservant had generated a pure mind towards a Pratyekabuddha, after her death, she was reborn in the Trayastrimsha Heaven. She was beautiful and dignified, loved by all, and supremely wonderful. In the palaces of the Trayastrimsha Heaven, she was the most outstanding among the celestial maidens. There were four celestial sons who all competed to marry her, each saying, 'This celestial maiden should be my wife.' At that time, Indra, seeing the four celestial sons arguing, commanded, 'Gentlemen! You all wish to marry this woman. You should each recite a verse at will. Whoever's verse is the best will be given to him.' Then, the four celestial sons said to Indra, 'Excellent, King of Gods! We wish that you recite a verse first, and then we will recite ours.' Then, Indra recited the verse: 'Walking, sitting, always thinking, Even in sleep, there is no joy, When I enter sleep, Then you release your mind.' At that time, one of the four celestial sons recited a verse: 'King of Gods, you are happy, Sleeping peacefully and comfortably, Like the sound of a war drum, It constantly disturbs me.' At that time, the second celestial son recited a verse: 'Like the sound of a war drum, This sound is sometimes there, sometimes not, Like shaking yogurt near the ear, It disturbs me without ceasing.' At that time, the third celestial son recited a verse: 'Shaking yogurt sometimes stops, Sometimes it is fast, sometimes slow, I am disturbed by desire, Like the scorching sunlight.' At that time, the fourth celestial son recited a verse: 'You are all happy, Skilled in reciting verses, I do not know now, Whether I am alive or about to die?' At that time, Indra, seeing that the fourth celestial son's mind was immersed in desire, recited a verse: 'This person is about to give up his life, He will soon die, Fearing that he will give up the joy of heaven, Quickly give her to him.' At that time, the celestial beings discussed it together and finally gave her to the fourth celestial son. From that time on, this maidservant did not fall into evil paths. She traveled back and forth between the heavens and the human realm, experiencing countless rebirths. In her last rebirth, she was born into a wealthy Brahmin family in Kapilavastu, possessing immeasurable wealth and resources.

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。是跋陀羅迦卑梨耶比丘尼，由於往昔生在彼大婆羅門家為女之時，于迦葉如來、三藐三佛陀所，施雜寶蓋；復以往昔在長者家為使女時，因施彼尊辟支佛食一餐飯故，而發願言：『愿我所生，可喜端正，眾所樂見。』以彼業果因緣力故，生生之處，可喜端正，眾人樂觀，最勝最妙，為人所慕。緣于彼時又復愿言：『令我將來勿墮惡道。』以是業報因緣力故，生生之處，不落三塗，于天人處，周旋往返，常受快樂。以于彼時，更乞愿言：『令我將來愿值如是教師或勝此者，從彼聞法，皆能領悟。』以是業報因緣力故，今得值我，復得出家，具足眾戒，亦復能得速疾神通。我為授記：『于聲聞眾比丘尼中，得宿命通，最第一者，所謂跋陀羅迦卑梨耶比丘尼是也。』諸比丘尼！是跋陀羅迦卑梨耶，昔種善根，以彼善根因緣力故，是故跋陀羅迦卑梨耶比丘尼，今生富貴大婆羅門家，端正可喜，乃至於我聲聞之眾比丘尼中，憶往宿命，最為第一。」

爾時，諸比丘白佛言：「世尊！希有婆伽婆！是跋陀羅迦卑梨耶比丘尼，隨順長老摩訶迦葉，得出家已，善能隨順出家之法。」作是語已，佛告諸比丘言：「諸比丘！是跋陀羅迦卑梨耶比丘尼，非但今世隨順摩訶迦葉出家，過去之世，亦復如是隨順出家。」

諸比丘白佛言：「世尊！此事云何？愿為解說。」

佛告諸比丘：「我念往昔，有一貧人，修營田業。時貧人婦，從家而出，以食餉夫。到一河邊，見一尊者辟支，跏趺樹下，端身正念，身心不動。時彼貧婦，見辟支佛，心生清凈，合十指掌，頭頂禮足，敬意在前。其夫在田，遙見其婦，從家而出，入河岸下，不見渡處，即起心念：『誰在彼邊？共誰而住？于即不來，今我飢渴，甚大疲頓，思欲早至。』以是因緣，彼夫即便生大瞋恚，悵怏不樂，執杖向彼。至彼處已，見辟支佛安坐禪定，見已即作如是思惟：『我婦今者與彼沙門，共為世事，決無疑也。』於時彼人生大瞋恨，以杖打彼婆私瑟吒尊者辟支佛。爾時，辟支佛即從彼岸，以神通力，騰空飛行。

「時，彼貧婦即白夫言：『咄哉汝造如是大罪！仙人無咎，以何義故橫生惱亂？今此大仙，戒德具足，行於妙法，有大威德，具大神通

{ "translations": [ "現代漢語譯本：跋陀羅迦卑梨耶比丘尼，是因為她過去生為婆羅門家的女兒時，在迦葉如來、三藐三佛陀那裡，佈施了雜寶蓋；又因為她過去在長者家做使女時，佈施給一位辟支佛一餐飯，併發愿說：『愿我所生，容貌可喜端正，眾人樂於見到。』憑藉這些業果因緣的力量，她生生世世都容貌可喜端正，眾人喜歡觀看，最為殊勝美妙，令人羨慕。因為那時她又發願說：『愿我將來不要墮入惡道。』憑藉這個業報因緣的力量，她生生世世都不會墮入三惡道，在天人和人道中，往來周旋，常常享受快樂。因為那時她又乞愿說：『愿我將來能遇到像這樣的導師，或者比這更好的導師，從他們那裡聽聞佛法，都能領悟。』憑藉這個業報因緣的力量，她現在得以遇到我，又得以出家，具足眾戒，也能夠迅速獲得神通。我為她授記：『在聲聞眾比丘尼中，得到宿命通，最第一的，就是跋陀羅迦卑梨耶比丘尼。』各位比丘尼！這位跋陀羅迦卑梨耶，過去種下了善根，憑藉這些善根因緣的力量，所以跋陀羅迦卑梨耶比丘尼，今生出生在富貴的大婆羅門家，容貌端正可喜，乃至在我聲聞弟子中的比丘尼中，回憶前世宿命，最為第一。」 , "當時，眾比丘對佛說：『世尊！真是稀有啊，婆伽婆！這位跋陀羅迦卑梨耶比丘尼，隨順長老摩訶迦葉，出家之後，善於隨順出家之法。』說完這些話后，佛告訴眾比丘說：『各位比丘！這位跋陀羅迦卑梨耶比丘尼，不僅僅是今生隨順摩訶迦葉出家，過去世也是這樣隨順出家。』", "眾比丘對佛說：『世尊！這件事是怎樣的呢？希望您能為我們解說。』", "佛告訴眾比丘說：『我回憶過去，有一個貧窮的人，經營田地。當時，這個貧窮人的妻子，從家裡出來，送飯給丈夫。她走到一條河邊，看到一位尊者辟支佛，在樹下跏趺而坐，端身正念，身心不動。當時，這位貧窮的妻子，看到辟支佛，心中生起清凈的念頭，合起十指，頭頂禮拜他的腳，恭敬之意在心中。她的丈夫在田里，遠遠地看到他的妻子，從家裡出來，走到河岸下，沒有看到她過河的地方，就起了這樣的念頭：『誰在那邊？和誰在一起？她還不回來，我現在又飢又渴，非常疲憊，想早點回去。』因為這個原因，他的丈夫就生起了很大的嗔恨，悵然不樂，拿著棍子向那邊走去。到了那裡，看到辟支佛安坐禪定，看到后就想：『我的妻子現在和那個沙門，一起做世俗的事情，肯定沒錯。』當時，這個人就生起了很大的嗔恨，用棍子打了那位婆私瑟吒尊者辟支佛。當時，辟支佛就從河的對岸，用神通力，騰空飛走了。", "『當時，那位貧窮的妻子就對丈夫說：『哎呀，你造了這麼大的罪過！仙人沒有過錯，你為什麼無緣無故地惱亂他？現在這位大仙，戒德具足，修行妙法，有大威德，具大神通。』" ], "english_translations": [ "English version: The Bhikkhuni Bhadrakapilani was because in her past life, when she was a daughter in a Brahmin family, she offered a jeweled canopy to Kashyapa Tathagata, Samyak Sambuddha; and because in her past life, when she was a maidservant in an elder's house, she offered a meal to a Pratyekabuddha, and made a vow: 'May I be born with a pleasing and beautiful appearance, pleasing to all.' By the power of these karmic causes and conditions, she is born in every life with a pleasing and beautiful appearance, pleasing to all, most excellent and wonderful, and admired by people. Because at that time she also made a vow: 'May I not fall into evil paths in the future.' By the power of this karmic retribution, she will not fall into the three evil realms in every life, and will travel back and forth in the realms of gods and humans, always enjoying happiness. Because at that time she also begged and vowed: 'May I in the future encounter such a teacher, or one better than this, and be able to understand the Dharma when I hear it from them.' By the power of this karmic cause and condition, she is now able to meet me, and also able to leave home, fully possess all the precepts, and also be able to quickly obtain supernatural powers. I have given her a prophecy: 'Among the Bhikkhunis in the Sravaka assembly, the one who has obtained the foremost knowledge of past lives is the Bhikkhuni Bhadrakapilani.' Bhikkhunis! This Bhadrakapilani has planted good roots in the past, and by the power of these good roots, the Bhikkhuni Bhadrakapilani is born into a wealthy Brahmin family in this life, with a beautiful and pleasing appearance, and is the foremost among the Bhikkhunis in my Sravaka assembly in remembering past lives.", "At that time, the Bhikkhus said to the Buddha: 'World Honored One! It is rare, Bhagavan! This Bhikkhuni Bhadrakapilani, following the elder Mahakashyapa, after leaving home, is good at following the Dharma of leaving home.' After saying these words, the Buddha told the Bhikkhus: 'Bhikkhus! This Bhikkhuni Bhadrakapilani, not only in this life follows Mahakashyapa in leaving home, but also in past lives she followed him in leaving home.'", "The Bhikkhus said to the Buddha: 'World Honored One! How is this matter? We hope you can explain it to us.'", "The Buddha told the Bhikkhus: 'I remember in the past, there was a poor man who was farming. At that time, the poor man's wife came out of the house to bring food to her husband. She came to a riverbank and saw a venerable Pratyekabuddha sitting in meditation under a tree, with his body upright and his mind focused, his body and mind unmoving. At that time, this poor man's wife, seeing the Pratyekabuddha, had a pure thought in her mind, put her palms together, bowed her head to his feet, and had reverence in her heart. Her husband was in the field, and from afar he saw his wife coming out of the house, going down to the riverbank, and not seeing where she crossed the river, he had this thought: 'Who is over there? Who is she with? She is not coming back, and I am hungry and thirsty, very tired, and want to go back early.' Because of this reason, her husband became very angry, unhappy, and took a stick and walked towards that place. When he arrived there, he saw the Pratyekabuddha sitting in meditation, and after seeing him, he thought: 'My wife is now doing worldly things with that Shramana, there is no doubt about it.' At that time, this person became very angry and hit the venerable Pratyekabuddha Vasishtha with a stick. At that time, the Pratyekabuddha flew away from the other side of the river with his supernatural powers.", "'At that time, the poor man's wife said to her husband: 'Alas, you have committed such a great sin! The sage is without fault, why did you disturb him for no reason? Now this great sage, with complete precepts and virtue, practices the wonderful Dharma, has great power and virtue, and possesses great supernatural powers.'" ] }

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。』爾時，貧人打辟支佛已，尋即生悔，既生悔已，即告婦言：『善哉姊妹！汝於今者，可共出家同修梵行。所以者何？我今是罪不可以少因緣除滅。』婦即報夫作是言曰：『善哉聖子！不敢違教。今我二人，舍家出家。』時彼二人，齊心出家。既出家已，二人修行，成就慈心，捨身命終，遂生梵處。汝等比丘！于意云何？于彼昔時，如是貧人，營田業者，豈異人乎？摩訶迦葉比丘是也。彼時貧人之婦，供養辟支佛，為夫餉食，乃至成就慈心，捨身命終生梵宮者，豈異人乎？即跋陀羅迦卑梨耶比丘尼是也。以于彼時隨夫出家故，於今者亦復隨逐摩訶迦葉出家，不違教也。」

佛本行集經舍利目連因緣品第四十九上

爾時，摩伽陀聚落去王舍城不遠，有一村柵，名那羅陀。彼村之中，有一巨富大婆羅門，名曰檀娘耶那(隋言吉至)，住在彼村。（又有師說：「彼婆羅門，名曰檀那達多(隋言財與)。」）彼婆羅門，甚大巨富，多有資財，如毗沙門，一種無異。彼婆羅門，具有八子，其第一子，名曰優婆低沙；其第二子，名曰大膝；其第三子，名曰純陀；其第四子，名曰姜叉頡唎拔多；其第五子，名曰闡陀；第六名曰閻浮呵迦；第七名曰憍陳尼；第八名曰蘇達離舍那；是名八子。復有一女，名曰蘇尸彌迦，是女于彼波離婆阇外道法中，出家修道。

（摩訶僧祇師復言：「彼婆羅門有七子，所謂第一名曰達摩，其第二者名曰蘇達摩，第三名曰優波達摩，其第四者名曰坻沙，第五名曰優波坻沙，第六名曰頡唎拔多，第七名曰優波波離拔多，是名七子。」）

其優波坻沙摩那婆，于兄弟內最為處大，善能誦習，亦教他人，於四韋陀，莫不曉悟，誦習成就，善能解釋自余諸論，所謂尼揵陀雞晝婆等，及其名字，一一能釋，明宿世事，巧能分別。於五明處，曉了無礙。授記別論，縷練在心，六十四能具足成就，善能曉達大丈夫相。時摩那婆，本性柔軟，其心賢直，常懷慈悲，深厭世事，悔昔先罪，已於過去，多值諸佛，種諸善根，成就眾事，巧能熏習，常樂精勤，于食知足，厭背煩惱，向于涅槃，順理無礙，能惡諸有，眾行成就，朽壞結縛，至成熟地，唯一生在，聰明妙巧，細心思惟，明瞭諸法。童子父母，營事家業，皆悉咨問，爾乃造作

現代漢語譯本：當時，那個窮人打了辟支佛后，立刻就生起了悔恨之心，既然生起了悔恨之心，就告訴他的妻子說：『好啊，姊妹！你現在可以和我一起出家修行，共同修習清凈的梵行。這是為什麼呢？因為我現在的罪過，不是靠一點點因緣就能消除的。』他的妻子就回答丈夫說：『好啊，聖子！我不敢違背您的教誨。現在我們兩個人，就捨棄家庭，一起出家吧。』當時，他們兩個人，齊心協力地出家了。出家之後，他們二人修行，成就了慈悲之心，捨棄生命后，就往生到了梵天。你們這些比丘！你們認為怎麼樣？那個過去的時候，像這樣的窮人，經營田地產業的人，難道是別人嗎？他就是摩訶迦葉比丘啊。那個時候，窮人的妻子，供養辟支佛，為丈夫送飯，乃至成就了慈悲之心，捨棄生命后往生到梵天宮的，難道是別人嗎？她就是跋陀羅迦卑梨耶比丘尼啊。因為在那個時候，她跟隨丈夫出家，所以現在也跟隨摩訶迦葉出家，不違揹他的教誨啊。」 當時，摩伽陀聚落離王舍城不遠，有一個村莊，名叫那羅陀。那個村莊里，有一個非常富有的大婆羅門，名叫檀娘耶那（隋朝時翻譯為吉至），住在那個村莊。（又有說法說：『那個婆羅門，名叫檀那達多（隋朝時翻譯為財與）。』）那個婆羅門，非常富有，有很多的資財，就像毗沙門天王一樣，沒有什麼不同。那個婆羅門，有八個兒子，第一個兒子，名叫優婆低沙；第二個兒子，名叫大膝；第三個兒子，名叫純陀；第四個兒子，名叫姜叉頡唎拔多；第五個兒子，名叫闡陀；第六個兒子，名叫閻浮呵迦；第七個兒子，名叫憍陳尼；第八個兒子，名叫蘇達離舍那；這就是他的八個兒子。他還有一個女兒，名叫蘇尸彌迦，這個女兒在波離婆阇外道法中，出家修行。 （摩訶僧祇師又說：『那個婆羅門有七個兒子，第一個名叫達摩，第二個名叫蘇達摩，第三個名叫優波達摩，第四個名叫坻沙，第五個名叫優波坻沙，第六個名叫頡唎拔多，第七個名叫優波波離拔多，這就是他的七個兒子。』） 那個優波坻沙摩那婆，在兄弟中排行老大，很會誦讀，也教導別人，對於四吠陀，沒有不通曉的，誦讀學習都成就了，很會解釋其他的各種論典，比如尼揵陀雞晝婆等，以及他們的名字，都能一一解釋，明白前世的事情，很會分辨。對於五明之處，通曉沒有障礙。授記別論，熟練在心，六十四種才能都具足成就，很會通曉大丈夫的相貌。當時，這個摩那婆，本性柔和，心地善良正直，常常懷有慈悲之心，深深厭惡世俗之事，悔恨以前的罪過，在過去的時候，多次遇到諸佛，種下了各種善根，成就了各種事情，很會熏習，常常喜歡精進勤奮，對於飲食知足，厭惡煩惱，嚮往涅槃，順應道理沒有障礙，能夠厭惡各種有，各種修行都成就了，朽壞了結縛，到了成熟的階段，只剩下一生了，聰明巧妙，細心思考，明白了各種法。童子的父母，經營家業，都向他請教，然後才去做。

English version: At that time, after the poor man struck the Pratyekabuddha, he immediately felt remorse. Having felt remorse, he said to his wife, 'Good sister! You may now leave home with me and practice the pure conduct. Why is that? Because my current sin cannot be extinguished by a small cause.' His wife then replied to her husband, 'Good holy one! I dare not disobey your teachings. Now, let us both abandon our home and leave home together.' At that time, the two of them wholeheartedly left home. After leaving home, the two of them practiced, attained a compassionate heart, and after abandoning their lives, were reborn in the Brahma realm. What do you monks think? Was that poor man, who was engaged in farming, at that time, anyone different? He was the monk Mahakasyapa. At that time, the poor man's wife, who made offerings to the Pratyekabuddha, brought food for her husband, and even attained a compassionate heart, and after abandoning her life, was reborn in the Brahma palace, was she anyone different? She was the Bhikshuni Bhadrakapilani. Because at that time, she followed her husband to leave home, so now she also follows Mahakasyapa to leave home, not disobeying his teachings.' At that time, not far from Rajagriha in the Magadha settlement, there was a village named Narada. In that village, there was a very wealthy great Brahmin named Dhananyayana (translated as Jizhi during the Sui Dynasty), who lived in that village. (Some teachers say, 'That Brahmin was named Dhanadatta (translated as Caiyu during the Sui Dynasty).') That Brahmin was very wealthy, with a lot of property, just like Vaishravana, without any difference. That Brahmin had eight sons. The first son was named Upadisha; the second son was named Mahashira; the third son was named Chunda; the fourth son was named Jiangchaxilipata; the fifth son was named Chanda; the sixth son was named Jambuhaka; the seventh son was named Kaundinya; and the eighth son was named Sudarshana. These were his eight sons. He also had a daughter named Sushimika, who had left home to practice in the Parivrajaka heretical path. (The Mahasanghika teachers also said, 'That Brahmin had seven sons. The first was named Dharma, the second was named Sudharma, the third was named Upadharma, the fourth was named Tishya, the fifth was named Upadishya, the sixth was named Khilipata, and the seventh was named Upaparipata. These were his seven sons.') That Upadisha Manava was the eldest among his brothers. He was very good at reciting and also taught others. He was knowledgeable in all four Vedas. He had mastered recitation and was good at explaining other treatises, such as the Nigranthas and their names, and could explain them one by one. He understood past lives and was good at distinguishing. He was unobstructed in the five sciences. He was skilled in the prophecies and had mastered the sixty-four arts. He was good at understanding the marks of a great man. At that time, this Manava was gentle by nature, with a kind and upright heart. He always had compassion, deeply disliked worldly affairs, and regretted his past sins. In the past, he had encountered many Buddhas, planted various good roots, accomplished various things, was good at cultivating, always liked to be diligent and diligent, was content with food, disliked afflictions, yearned for Nirvana, followed the principles without hindrance, was able to dislike all existences, had accomplished all kinds of practices, had destroyed the bonds, had reached the stage of maturity, and only had one life left. He was intelligent and skillful, thought carefully, and understood all dharmas. The parents of the boy, who were managing the family business, would consult him before doing anything.

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爾時王舍大城，去城不遠有一聚落，名拘離迦。于彼村內，有一種姓大婆羅門居士，是大居士，依彼村住，大富饒財，乃至彼家，猶毗沙門天王宮殿，無有異也。彼婆羅門，產生一子，名拘離多，容顏端正，眾所樂觀，一切書論，皆悉通曉，復能教他，乃至能了丈夫之相。其優波坻沙童子，共為親友。時彼二人，互相愛念，常懷歡喜，和顏悅色，若少時別，大生愁惱。彼等往昔千生之中，愛戀相縛。而有偈言：

「宿世因果相熏習，　　二心展轉互相親， 以如是等愛心故，　　猶如蓮花生在水。 優波低沙拘離多，　　彼二遞互相愛敬， 若經少時不相見，　　腹中煩惋自懊惱。」

佛本行集經卷第四十八

隋天竺三藏阇那崛多譯舍利目連因緣品下

爾時，王舍大城去城不遠，有一山，名祇離渠呵。于彼山中，常有一時施設大會，其會即名祇離渠呵；復有山，名離師祇離，亦常設會，其會亦名離師祇離；復有一山，名倍呵羅；如是般塗山，如是毗富羅山，各有一會，其會亦名毗富羅等，如是彼山。祇離渠呵，隨節設會，于彼會處，聚集大眾。時有無量千數無量百千數，乃至億數人民交集，乘種種乘，所謂象馬車步，從八方來，欲觀彼會。其王舍城一切人民，莫不皆出，于彼時間去王舍城那羅陀村，去拘離迦聚落可半由旬。時低沙童子，作是思惟：「我於今者，可至祇離渠呵處，詣彼觀看，若至彼者，令我必當克獲一事，謂心厭離。」於時優波低沙童子乘四象車，從那羅陀聚落而出，至祇離渠呵設會之所，為觀看故。其拘離多童子亦作是念：「我於今者，可往詣彼祇離渠呵大會之處，乃至心生厭離。」乘其象背，漸進而行，是童子前使諸人戲，或歌或舞，從拘離迦聚落而出，至祇離渠呵設會之處，為觀看故。

時，彼二人顏容端正，能悅人心，乃至技藝，莫不了達，堪為眾首。時彼會中，敷諸高座，彼人至已，各升高座。是時優波低沙童子，見彼大眾，以種種伎，作諸音樂，或歌或舞，嬉戲受樂。既見此已，即作是念：「此事希奇未曾有也。今是人民，乃能於此苦惱之中、諸穢濁內、衰老垢處，受樂放逸。如是病垢，無有安隱，如是死穢，命非久長；如是大眾，而生樂想，放逸自恣，種種歌舞，作眾音樂，受諸戲樂

現代漢語譯本：當時，在王舍大城不遠處有一個村落，名叫拘離迦。那個村子裡，住著一位種姓高貴的婆羅門居士，他是一位大居士，住在那個村子裡，非常富有，甚至他家的富麗堂皇，如同毗沙門天王的宮殿一般，沒有絲毫差別。這位婆羅門生了一個兒子，名叫拘離多，容貌端正，眾人喜愛，通曉一切書論，還能教導他人，甚至能看懂男人的相貌。他和優波坻沙童子是好朋友。當時，他們兩人互相愛慕，常常感到歡喜，和顏悅色，如果稍微分開一會兒，就會感到非常憂愁煩惱。他們過去千生之中，就因愛戀而互相束縛。有一首偈語說： 『宿世因果互相熏習，兩顆心輾轉互相親近，因為這樣的愛心，就像蓮花生長在水中一樣。優波低沙和拘離多，他們兩人互相愛敬，如果稍微有一會兒沒見面，心中就會煩悶懊惱。』 當時，王舍大城不遠處，有一座山，名叫祇離渠呵。在那座山中，經常會舉辦集會，那個集會就叫做祇離渠呵；還有一座山，名叫離師祇離，也經常舉辦集會，那個集會也叫做離師祇離；還有一座山，名叫倍呵羅；像這樣，般塗山、毗富羅山，各自都有集會，那些集會也分別叫做毗富羅等等，就像那些山一樣。祇離渠呵，隨著節日舉辦集會，在那個集會的地方，聚集了很多人。當時，有無數千數、無數百千數，甚至億數的人民聚集在一起，乘坐各種各樣的交通工具，比如象、馬、車、步行，從四面八方趕來，想要觀看那個集會。王舍城的所有人民，沒有一個不出來的，在那個時候，從王舍城到那羅陀村，到拘離迦村落大約有半由旬的距離。當時，低沙童子心想：『我現在可以去祇離渠呵的地方，到那裡觀看，如果去了那裡，我一定能獲得一件事情，那就是心生厭離。』於是，優波低沙童子乘坐四匹象拉的車，從那羅陀村出發，到達祇離渠呵舉辦集會的地方，爲了觀看集會。拘離多童子也這樣想：『我現在可以去祇離渠呵大會的地方，甚至可以心生厭離。』他騎著象背，慢慢地走著，這個童子讓手下的人表演，有的唱歌，有的跳舞，從拘離迦村落出發，到達祇離渠呵舉辦集會的地方，爲了觀看集會。 當時，他們兩人容貌端正，能讓人感到愉悅，甚至技藝方面，沒有不通達的，堪稱眾人之首。當時，在集會中，鋪設了許多高座，他們兩人到達之後，各自登上高座。這時，優波低沙童子看到那些大眾，用各種各樣的技藝，演奏各種音樂，有的唱歌，有的跳舞，嬉戲玩樂。看到這些之後，他心想：『這件事真是稀奇，前所未有啊。現在這些人，竟然能在這樣的苦惱之中、污穢之中、衰老的地方，享受快樂，放縱自己。像這樣的疾病污垢，沒有安穩，像這樣的死亡污穢，生命不會長久；像這樣的大眾，卻產生快樂的想法，放縱自己，各種唱歌跳舞，演奏各種音樂，享受各種娛樂。』

English version: At that time, not far from the great city of Rajagriha, there was a village named Kolika. In that village, there lived a high-caste Brahmin householder, a great householder, residing in that village, very wealthy, even his house was as magnificent as the palace of the Heavenly King Vaisravana, without any difference. That Brahmin had a son named Kolita, with a handsome appearance, pleasing to all, well-versed in all scriptures, able to teach others, and even able to understand the signs of a man. He was a close friend of the boy Upatishya. At that time, the two of them loved each other, often feeling joyful, with pleasant expressions, and if they were separated for a short time, they would feel very sad and distressed. In their past thousand lives, they were bound by love. There is a verse that says: 'Past causes and effects mutually influence, two hearts turn to be close to each other, because of such love, like a lotus flower growing in water. Upatishya and Kolita, the two of them love and respect each other, if they do not see each other for a short time, their hearts will be troubled and distressed.' At that time, not far from the great city of Rajagriha, there was a mountain named Gijjhakuta. On that mountain, there was often a gathering, and that gathering was called Gijjhakuta; there was also a mountain named Isigili, where gatherings were also often held, and those gatherings were also called Isigili; there was also a mountain named Vebhara; similarly, there were gatherings on Pandava Mountain and Vipula Mountain, and those gatherings were also called Vipula, etc., like those mountains. Gijjhakuta held gatherings according to the festivals, and at that gathering place, many people gathered. At that time, countless thousands, countless hundreds of thousands, even millions of people gathered, riding various vehicles, such as elephants, horses, carts, and on foot, coming from all directions, wanting to watch the gathering. All the people of Rajagriha came out, and at that time, from Rajagriha to the village of Narada, to the village of Kolika, it was about half a yojana away. At that time, the boy Tishya thought: 'I can go to the place of Gijjhakuta now, go there to watch, and if I go there, I will surely gain one thing, that is, to feel aversion in my heart.' Then, the boy Upatishya rode a chariot pulled by four elephants, set out from the village of Narada, and arrived at the place where the gathering of Gijjhakuta was held, in order to watch the gathering. The boy Kolita also thought: 'I can go to the place of the Gijjhakuta gathering now, and even feel aversion in my heart.' He rode on the back of an elephant, slowly moving forward, and this boy had his people perform, some singing, some dancing, setting out from the village of Kolika, and arriving at the place where the gathering of Gijjhakuta was held, in order to watch the gathering. At that time, the two of them had handsome appearances, able to please people, and even in terms of skills, there was nothing they did not understand, worthy of being the leaders of the crowd. At that time, in the gathering, many high seats were set up, and after the two of them arrived, they each ascended to a high seat. At this time, the boy Upatishya saw the crowd, using various skills, playing various music, some singing, some dancing, playing and enjoying themselves. After seeing this, he thought: 'This matter is truly rare and unprecedented. Now these people are able to enjoy themselves in such suffering, in such filth, in such a place of decay, indulging themselves. Like such diseases and filth, there is no peace, like such death and filth, life will not be long; like this crowd, they have thoughts of joy, indulging themselves, singing and dancing, playing various music, and enjoying various entertainments.'

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。」時優波低沙，觀大眾已，作如是念：「過百年已，如是大眾，無一在者。」作是念時，即生悔恨，不生欣慕，便從勝座，安徐而起，漸離會處，至空閑林，詣一樹下，悵怏而坐，諸根閉塞，思惟禪定。

時，彼會中有一技人，以戲弄故，令大眾喜。時拘離多童子，見彼大眾呵呵大笑，即作是念：「今此大眾，于百年已，頷車頰骨，更可合不？」作是念已，生大憂苦，不生貪樂，便從坐起，覓優波低沙童子，即作念言：「優波低沙童子，今何所在？」四向顧覓，遙見優波低沙童子，在彼林樹，安坐思惟，其心不樂，諸根閉塞，思惟念定。顧瞻見已，即便詣彼，而白言曰：「汝今何故，其心不悅，於此之處，獨坐思惟？汝於今者，得無災怪不祥之惱殃苦事耶？」即說偈言：

「鼓瑟等音聲，　　男女歌詠聲， 應聽是妙音，　　何故不生樂？ 此時應歡喜，　　勿得懷憂惱， 此是受樂時，　　非應作啼哭。 但聽是音聲，　　如天玉女作， 此會如天會，　　何故情不欣？」

爾時，優波低沙童子，告拘離多童子：「奇哉親友！汝見如是大會事不？以于種種音聲歌詠，受大喜樂，是大會眾，于百年已，無有一在。」即說偈言：

「眾人貪愛境，　　是境不能救， 諸物不久固，　　愚癡輩何樂？ 此諸眾生等，　　染著五欲心， 不久墮地獄，　　命終成灰土。 我今心內無一欣，　　恐怖愁憂甚增長， 汝等音樂雖有樂，　　如我意見樂法心。 天人修羅緊那羅，　　多時心中受歡樂， 不能厭離便命盡，　　是故我應修法行。」

爾時，拘離多童子復白優波低沙童子言：「優波低沙！我之心念，亦復如是。」即說偈言：

「苦樂相同者，　　憂喜亦復同， 智者所讚歎，　　今我亦同汝。 汝欲心所好，　　我意亦當隨， 寧可共汝死，　　不欲生離汝。」

爾時，拘離多童子復問優波低沙童子言：「我等今者欲何所作？」時優波低沙童子報拘離多童子作如是言：「知友若爾，今者我等，應當出家求勝甘露。」時拘離多童子便報優波低沙童子作如是言：「如汝意樂，我亦隨喜。優波低沙！我等今者，既已舍家，宜從此去求索出家

現代漢語譯本：當時，優波低沙觀察大眾后，心中想道：『過了一百年，像這樣的眾人，沒有一個會存在。』當他這樣想的時候，就產生了悔恨，沒有了欣喜之情。於是，他從高座上緩緩起身，逐漸離開會場，來到空閑的樹林，在一棵樹下，悵然地坐著，閉塞了諸根，思索禪定。 當時，會中有一個技人，爲了戲弄，讓大眾高興。當時，拘離多童子看到大眾哈哈大笑，就想道：『現在這些大眾，過了一百年，他們的下巴和臉頰骨，還能合在一起嗎？』這樣想后，他產生了極大的憂愁和痛苦，沒有了貪戀和快樂。於是，他從座位上起身，尋找優波低沙童子，心中想道：『優波低沙童子，現在在哪裡呢？』他四處張望，遠遠地看到優波低沙童子，在樹林里安坐思索，心中不快樂，閉塞了諸根，思索禪定。他看到后，就走到他面前，對他說：『你現在為什麼不高興，獨自在這裡思索？你現在是不是遇到了什麼災禍、不祥的煩惱和痛苦的事情？』於是，他說了偈語： 『鼓瑟等樂器的聲音，男女歌唱的聲音，應該聽這些美妙的聲音，為什麼不感到快樂呢？現在應該歡喜，不要懷有憂愁和煩惱，現在是享受快樂的時候，不應該哭泣。只要聽這些聲音，就像天上的玉女在演奏，這個集會就像天上的集會，為什麼不感到高興呢？』 當時，優波低沙童子告訴拘離多童子：『我的朋友啊，真是奇怪！你看到這樣的大會了嗎？他們因為各種各樣的音樂和歌唱，而感到非常快樂。但是，這個大會上的眾人，過了一百年，沒有一個會存在。』於是，他說了偈語： 『眾人貪戀的境界，這些境界不能救助他們。一切事物都不會長久存在，愚癡的人有什麼快樂呢？這些眾生，執著於五欲，不久就會墮入地獄，生命終結后變成灰土。我現在心中沒有一絲快樂，恐懼和憂愁反而不斷增長。你們的音樂雖然有快樂，但是在我看來，只有修習佛法才是真正的快樂。天人、修羅、緊那羅，雖然長時間心中享受快樂，但是不能厭離，最終也會死去。所以，我應該修習佛法。』 當時，拘離多童子又對優波低沙童子說：『優波低沙，我的想法也和你一樣。』於是，他說了偈語： 『痛苦和快樂相同，憂愁和喜悅也相同，這是智者所讚歎的，現在我也和你一樣。你想要做什麼，我的心意也會跟隨你，寧願和你一起死去，也不願意和你分開。』 當時，拘離多童子又問優波低沙童子：『我們現在想要做什麼呢？』當時，優波低沙童子回答拘離多童子說：『朋友，既然這樣，我們現在應該出家，尋求殊勝的甘露。』當時，拘離多童子回答優波低沙童子說：『正如你所想，我也隨喜。優波低沙，我們現在既然已經捨棄了家庭，應該從這裡出發，去尋求出家。』

English version: At that time, Upatiṣya, observing the crowd, thought to himself: 'After a hundred years, none of this multitude will remain.' As he thought this, he felt remorse and no joy. So, he slowly rose from his high seat, gradually left the assembly, went to a secluded forest, sat under a tree, dejectedly, closed his senses, and contemplated meditation. At that time, there was a performer in the assembly who, for amusement, made the crowd happy. Then, Kolita, seeing the crowd laughing heartily, thought: 'Will the jaws and cheekbones of this crowd still be together after a hundred years?' Having thought this, he felt great sorrow and pain, and no longer had any desire for pleasure. So, he rose from his seat, sought out Upatiṣya, and thought: 'Where is Upatiṣya now?' He looked around and saw Upatiṣya sitting in the forest, contemplating, his heart not joyful, his senses closed, and contemplating meditation. Having seen him, he went to him and said: 'Why are you unhappy now, sitting here alone contemplating? Have you encountered any calamity, misfortune, or suffering?' Then, he spoke in verse: 'The sounds of lutes and other instruments, the voices of men and women singing, you should listen to these wonderful sounds, why do you not feel joy? Now you should be happy, do not harbor sorrow and distress, now is the time to enjoy pleasure, you should not weep. Just listen to these sounds, like celestial maidens playing, this gathering is like a celestial gathering, why do you not feel joy?' At that time, Upatiṣya said to Kolita: 'My friend, how strange! Have you seen this great assembly? They are very happy because of all kinds of music and singing. But, after a hundred years, none of this assembly will remain.' Then, he spoke in verse: 'The realms that people crave cannot save them. All things do not last long, what joy do the foolish have? These beings, attached to the five desires, will soon fall into hell, and their lives will end in ashes. Now, there is no joy in my heart, but fear and sorrow are increasing. Although your music has joy, in my view, only practicing the Dharma is true joy. Devas, Asuras, Kinnaras, although they enjoy happiness in their hearts for a long time, they cannot renounce it and will eventually die. Therefore, I should practice the Dharma.' At that time, Kolita said to Upatiṣya: 'Upatiṣya, my thoughts are the same as yours.' Then, he spoke in verse: 'Pain and pleasure are the same, sorrow and joy are also the same, this is what the wise praise, now I am the same as you. Whatever you want to do, my mind will follow you, I would rather die with you than be separated from you.' At that time, Kolita asked Upatiṣya: 'What do we want to do now?' Then, Upatiṣya replied to Kolita: 'Friend, if that is so, we should now leave home and seek the supreme nectar.' Then, Kolita replied to Upatiṣya: 'As you wish, I also rejoice. Upatiṣya, now that we have abandoned our homes, we should leave here and seek to leave home.'

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。」時優波低沙童子告拘離多童子言：「汝拘離多！應當知時，我等今者，眾人識知，若家不許，誰度我等？彼恐父母，生留難心。我等於今，宜咨父母。」時二童子，遂從眾會，還至家中。爾時，優波低沙童子，詣父母所，而白言曰：「善哉父母！我今意者，樂欲出家，唯愿聽許。」爾時，父母私共評論：「今者家內，誰為繼嗣？一切資生，以誰為主？如是童子！我等愛念，將欲舍我，出家求道，我有何心，而能別彼？」於時父母共評論已，即告優波低沙童子言：「童子！我等今日雖有眾子，于汝偏愛，暫時不見，生大憂惱，常樂見汝，不欲相離，汝從生來，未曾勤苦，如我等意，乃至絕命，不欲相離，況我現存而當相放？若許出家，終無是事。」如是二請，乃至三請，亦不聽許。如是三請，不蒙許已。爾時，優波低沙童子，既不蒙許，遂於一日，不飲不食，乃至七日。爾時父母、一切親屬及諸知識，各共集會，白父母言：「善哉聖者！汝等應許優波低沙舍家出家，其人若得舍家出家，樂彼求道，容存活路；身命若存，汝等何憂而不見耶？若不樂彼會自當歸，勿令汝前取命終耳。」爾時，童子父母即告言曰：「若必然者，我今聽許。」爾時，拘離多童子即詣父母而白言曰：「善哉父母！我今將欲舍家出家，唯愿聽許！」是拘離多父母，唯有一息，愛之甚重，不欲暫舍，若少不見，生大憂愁。時，拘離多童子父母，昔於家內先有要誓：「汝等家內大小，于拘離多童子邊有所作者，勿得違也。凡所發言，皆悉從命。」於時彼等善知時已，告拘離多童子言：「隨汝意樂，任情所作。」

爾時，王舍大城有一外道，名波離阇婆刪阇耶，住在彼城，有五百眷屬。爾時，優波低沙童子及俱離多童子未有歸依，不知何去？時二童子，遂剃鬚發，于刪阇耶(隋云彼勝)外道之所，出家學道。時彼二人，念行捷利，少欲知足，智慧深遠，其刪阇耶毗羅瑟智(隋云別異杖)之子，遂向二人，說己道術，種種技藝，醫方藥草，非想禪定。時二童子既聞是已，於七日七夜，皆悉通達。時彼二人通達是已，于波離婆阇迦外道之所，及五百眷屬，為教授師。時彼二人，如是次第，主領大眾。雖復如此，而於內心，未得安靜

現代漢語譯本： 當時，優波低沙童子對拘離多童子說：『拘離多，你應該知道時機。我們現在，眾人都認識我們，如果家裡不允許，誰能度我們出家呢？他們恐怕父母會產生阻礙的心思。我們現在，應該去請示父母。』當時，兩個童子就從眾人集會的地方，回到家中。那時，優波低沙童子來到父母那裡，稟告說：『善良的父母，我現在的想法是，想要出家，只希望你們允許。』當時，父母私下商議：『現在家裡，誰來繼承家業？一切生活所需，以誰為主？這樣的孩子，我們如此愛念，將要捨棄我們，出家求道，我們有什麼樣的心，能夠與他分別呢？』當時，父母商議完畢，就告訴優波低沙童子說：『孩子，我們今天雖然有許多兒子，但對你特別偏愛，暫時不見，就會產生很大的憂愁，常常喜歡見到你，不想和你分離。你從出生以來，沒有吃過苦，按照我們的心意，即使到死，也不想和你分離，何況我們現在還活著，怎麼能放你走呢？如果允許你出家，絕對沒有這樣的事。』這樣請求兩次，甚至三次，也不允許。這樣請求三次，沒有得到允許。當時，優波低沙童子，既然沒有得到允許，就在一天，不喝不吃，甚至七天。當時，父母、一切親屬以及各位朋友，都一起勸說，告訴父母說：『善良的聖者，你們應該允許優波低沙舍家出家，他如果能夠舍家出家，喜歡在那裡求道，或許還能活下去；如果生命還在，你們還擔心見不到他嗎？如果他不樂意，自然會回來，不要讓他因為你們而死。』當時，童子的父母就說：『如果一定要這樣，我們現在就允許。』當時，拘離多童子就來到父母那裡，稟告說：『善良的父母，我現在想要舍家出家，只希望你們允許！』這個拘離多童子的父母，只有一個兒子，非常愛他，不想讓他暫時離開，如果稍微見不到，就會產生很大的憂愁。當時，拘離多童子的父母，以前在家裡就發過誓：『你們家裡大小，在拘離多童子身邊所做的事情，都不能違背。凡是說的話，都要聽從。』當時，他們善於瞭解時機，就告訴拘離多童子說：『隨你的意願，任你去做。』 當時，在王舍大城，有一個外道，名叫波離阇婆刪阇耶，住在那個城裡，有五百個眷屬。當時，優波低沙童子和拘離多童子還沒有歸依，不知道該去哪裡？當時，兩個童子就剃掉鬚髮，在刪阇耶（隋朝翻譯為彼勝）外道那裡，出家學道。當時，他們二人，思維敏捷，少欲知足，智慧深遠，那個刪阇耶毗羅瑟智（隋朝翻譯為別異杖）的兒子，就向他們二人，講述自己的道術，各種技藝，醫方藥草，非想禪定。當時，兩個童子聽了這些之後，在七天七夜，都全部通達。當時，他們二人通達這些之後，就在波離婆阇迦外道那裡，以及五百個眷屬中，擔任教授老師。當時，他們二人，就這樣依次，領導大眾。雖然如此，但在內心，卻沒有得到安寧。

English version: At that time, Upatiṣya Kumāra said to Kolita Kumāra: 'Kolita, you should know the time. Now, we are known by many people. If our families do not allow it, who will ordain us? They are afraid that our parents will have obstructive thoughts. We should now consult our parents.' Then, the two boys left the assembly and returned home. At that time, Upatiṣya Kumāra went to his parents and said: 'Good parents, my intention now is to leave home and I wish you would allow it.' At that time, the parents discussed privately: 'Now in the family, who will inherit the family business? Who will be in charge of all the necessities of life? This child, whom we love so much, is going to leave us to seek the path. What kind of heart do we have to be able to separate from him?' Then, after the parents had discussed it, they said to Upatiṣya Kumāra: 'Child, although we have many sons today, we love you especially. If we do not see you for a short time, we will feel great sorrow. We always like to see you and do not want to be separated from you. Since you were born, you have never suffered hardship. According to our wishes, even until death, we do not want to be separated from you. How can we let you go when we are still alive? If we allow you to leave home, there is absolutely no such thing.' They pleaded twice, even three times, but they were not allowed. After pleading three times, they were not allowed. At that time, Upatiṣya Kumāra, since he was not allowed, did not drink or eat for one day, even for seven days. At that time, the parents, all the relatives, and all the acquaintances, all together persuaded and said to the parents: 'Good saints, you should allow Upatiṣya to leave home. If he can leave home and likes to seek the path there, perhaps he can survive. If his life is still there, are you still worried about not seeing him? If he is not happy, he will naturally come back. Do not let him die because of you.' At that time, the boy's parents said: 'If it must be so, we will allow it now.' At that time, Kolita Kumāra went to his parents and said: 'Good parents, I now want to leave home, I only hope you will allow it!' The parents of this Kolita Kumāra had only one son, loved him very much, and did not want him to leave even for a short time. If they did not see him for a short time, they would feel great sorrow. At that time, Kolita Kumāra's parents had previously made a vow in the family: 'Whatever you do in the family, big or small, by Kolita Kumāra's side, you must not disobey. Whatever is said, you must obey.' At that time, they were good at understanding the time, and they said to Kolita Kumāra: 'According to your wishes, do whatever you want.' At that time, in the great city of Rājagṛha, there was an ascetic named Parivrājaka Sañjaya, who lived in that city and had five hundred followers. At that time, Upatiṣya Kumāra and Kolita Kumāra had not yet taken refuge and did not know where to go. At that time, the two boys shaved their beards and hair and left home to study the path with the ascetic Sañjaya (translated as 'He Who Wins' in the Sui Dynasty). At that time, the two of them were quick-witted, content with little, and had profound wisdom. The son of Sañjaya Vairāthī (translated as 'Different Staff' in the Sui Dynasty) then told them about his own doctrines, various skills, medical prescriptions, herbs, and the meditation of neither perception nor non-perception. At that time, after the two boys heard these things, they all understood them in seven days and seven nights. At that time, after the two of them understood these things, they became teaching masters at the place of the Parivrājaka ascetic and among the five hundred followers. At that time, the two of them, in this way, led the masses. Although it was like this, in their hearts, they had not found peace.

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。時優波低沙童子，告波離婆阇迦(隋云遠離)拘離多曰：「善哉拘離多！此刪阇耶波離婆阇迦法，不究竟窮盡苦際。拘離多！汝應共我更求善師。」時拘離多波離婆阇迦童子，告優波低沙波離婆阇童子言：「如優波低沙所言，我不違也。雖然，此師亦復不得全棄捨之更余別覓。」時彼二人，同心立誓：「我等二人，若復更得勝是師者、為我等說甘露勝道者，必相啟悟。」

爾時世尊因頻婆娑羅等，教化十二那由他眾生已，住王舍城迦蘭陀竹園之內，與大比丘眾一千人俱，皆悉剃髮，舍家出家。

爾時，有一長老比丘，名優婆斯那，威儀庠序，諸比丘中，最為第一。于晨朝時，著衣持缽，入王舍城，于其城中，次第乞食。（摩訶僧祇師作如是說。）

（自余諸師，又復說言：「時阿輸波逾祇多(隋云馬星)，于晨朝時，日在東方，著衣持缽，入城乞食，于其城中，次第乞食，威儀庠序，進止有方，著僧伽梨及涅槃僧，嚴持食器，皆悉齊整，巧攝諸根，安心視外思惟諸法，正念直行。」）

爾時，王舍大城一切人民，目所見者各共評論，而說偈言：

「巧攝諸根識，　　進止恒靜定， 含笑出美言，　　此必釋種子。」

爾時，優波低沙童子見彼長老阿濕波逾祇多比丘，于王舍城次第乞食，威儀庠序，進止有方，著僧伽梨及涅槃僧，嚴持食器，悉皆齊整，巧攝諸根，安心諦視思惟諸法，正念直行而為諸人，說此偈故。

爾時，優波低沙波離婆阇迦即作是念：「世間所有諸阿羅漢，一切聖人及成向道。今是大德，應在一數，我當詣彼問其心疑。」

爾時，優波低沙波離婆阇迦復作是念：「若往問者，今非其時。所以者何？以乞食故。夫求法者，應舍我慢，宜當隨逐詣何方所。」作是念已，其優波低沙波離婆阇迦，即隨後行，觀覓去所。

爾時，阿濕波逾祇多比丘，從王舍大城乞食已，持食出城。時優波低沙波離婆阇迦，即詣大德阿濕波逾祇多比丘之所，到已共彼長老阿濕波逾祇多比丘，對自慰喻，共談說已，卻住一面。

時優波低沙波離婆阇迦白大德阿濕波逾祇多比丘言：「仁者！汝是正師，為當是他聲聞弟子耶？」說是語已，時長老阿濕波逾祇多，告優波低沙波離婆阇迦言：「別有大師，我是余尊聲聞弟子

當時，優波低沙童子對波離婆阇迦（隋朝時稱為遠離）拘離多說：『好啊，拘離多！刪阇耶波離婆阇迦的教法，不能徹底達到苦的盡頭。拘離多！你應該和我一起尋找更好的老師。』當時，拘離多波離婆阇迦童子對優波低沙波離婆阇童子說：『正如優波低沙所說，我沒有異議。雖然如此，這位老師也不能完全拋棄，再去尋找其他的。』當時，他們二人同心立誓：『我們二人，如果能找到比這位老師更勝一籌，能為我們講述甘露勝道的人，必定互相告知。』 那時，世尊因為頻婆娑羅等人，教化了十二那由他的眾生后，住在王舍城迦蘭陀竹園內，與一千位大比丘在一起，他們都剃了頭髮，捨棄家庭出家。 當時，有一位長老比丘，名叫優婆斯那，威儀莊重，在眾比丘中最為第一。在早晨的時候，穿好衣服，拿著缽，進入王舍城，在城中依次乞食。（摩訶僧祇師是這樣說的。） （其他一些法師又說：『當時，阿輸波逾祇多（隋朝時稱為馬星），在早晨的時候，太陽剛從東方升起，穿好衣服，拿著缽，進入城中乞食，在城中依次乞食，威儀莊重，進退有度，穿著僧伽梨和涅槃僧，嚴整地拿著食器，都非常整齊，巧妙地收攝諸根，安心地觀察外在，思考諸法，正念直行。』） 當時，王舍大城的所有人民，凡是看到他的人都互相議論，並說偈語道： 『善於收攝諸根識，進退舉止恒常平靜，面帶微笑說出美言，此人必定是釋迦的後裔。』 當時，優波低沙童子看到那位長老阿濕波逾祇多比丘，在王舍城依次乞食，威儀莊重，進退有度，穿著僧伽梨和涅槃僧，嚴整地拿著食器，都非常整齊，巧妙地收攝諸根，安心地觀察，思考諸法，正念直行，並且因為人們說了這首偈語。 當時，優波低沙波離婆阇迦就想：『世間所有的阿羅漢，一切聖人以及正在修行的人，這位大德應該也在其中，我應該去向他請教心中的疑惑。』 當時，優波低沙波離婆阇迦又想：『如果現在去問，時機不對。為什麼呢？因為他正在乞食。求法的人，應該捨棄我慢，應該跟隨他去他要去的地方。』這樣想著，優波低沙波離婆阇迦就跟在他後面，觀察他要去的地方。 當時，阿濕波逾祇多比丘從王舍大城乞食完畢，拿著食物出城。當時，優波低沙波離婆阇迦就來到大德阿濕波逾祇多比丘那裡，到達后，與長老阿濕波逾祇多比丘，對談，交談之後，退到一旁。 當時，優波低沙波離婆阇迦對大德阿濕波逾祇多比丘說：『仁者！您是真正的老師，還是其他尊者的聲聞弟子呢？』說完這話，長老阿濕波逾祇多告訴優波低沙波離婆阇迦說：『另有大師，我是其他尊者的聲聞弟子。』

At that time, the youth Upatiṣya said to the Parivrājaka (translated as 'the one who is far away' in the Sui Dynasty) Kolita: 'Good, Kolita! The teachings of Sañjaya Parivrājaka do not ultimately reach the end of suffering. Kolita! You should seek a better teacher with me.' At that time, the youth Kolita Parivrājaka said to the youth Upatiṣya Parivrājaka: 'As Upatiṣya says, I have no objection. However, this teacher cannot be completely abandoned, and we should not seek another.' At that time, the two of them made a vow together: 'If we two find someone who surpasses this teacher and can explain the nectar of the superior path to us, we will surely inform each other.' At that time, the World Honored One, having taught twelve nayutas of beings because of Bimbisara and others, was residing in the Kalandaka Bamboo Grove in Rajagriha, together with a thousand great Bhikshus, all of whom had shaved their heads and left their homes to become monks. At that time, there was an elder Bhikshu named Upasina, whose demeanor was dignified and who was the foremost among the Bhikshus. In the morning, he put on his robes, took his bowl, and entered Rajagriha, begging for alms in order in the city. (This is what the Mahasanghika masters say.) (Other masters also say: 'At that time, Asvajit (translated as 'Horse Star' in the Sui Dynasty), in the morning, when the sun was rising in the east, put on his robes, took his bowl, and entered the city to beg for alms, begging for alms in order in the city, with a dignified demeanor, proper conduct, wearing the sanghati and the nirvana sangha, holding his utensils carefully, all in order, skillfully controlling his senses, calmly observing the outside, contemplating the Dharma, and walking straight with right mindfulness.') At that time, all the people of the great city of Rajagriha, those who saw him, discussed among themselves and spoke in verse: 'Skillfully controlling the senses and consciousness, his movements are always calm and composed, with a smile he speaks beautiful words, this must be a descendant of the Shakya clan.' At that time, Upatiṣya saw that elder Bhikshu Asvajit begging for alms in order in Rajagriha, with a dignified demeanor, proper conduct, wearing the sanghati and the nirvana sangha, holding his utensils carefully, all in order, skillfully controlling his senses, calmly observing, contemplating the Dharma, and walking straight with right mindfulness, and because people had spoken this verse. At that time, Upatiṣya Parivrājaka thought: 'Among all the Arhats in the world, all the sages, and those who are on the path, this great virtuous one should be among them. I should go and ask him about my doubts.' At that time, Upatiṣya Parivrājaka thought again: 'If I go to ask him now, it is not the right time. Why? Because he is begging for alms. Those who seek the Dharma should abandon arrogance and should follow him to wherever he goes.' Having thought this, Upatiṣya Parivrājaka followed him, observing where he was going. At that time, Bhikshu Asvajit, having finished begging for alms in the great city of Rajagriha, took his food and left the city. At that time, Upatiṣya Parivrājaka went to the place of the great virtuous Bhikshu Asvajit. Having arrived, he spoke with the elder Bhikshu Asvajit, and after talking, he stepped aside. At that time, Upatiṣya Parivrājaka said to the great virtuous Bhikshu Asvajit: 'Reverend one! Are you a true teacher, or are you a disciple of another venerable one?' Having said this, the elder Asvajit told Upatiṣya Parivrājaka: 'There is another great teacher, I am a disciple of another venerable one.'

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。」

爾時，優波低沙波離婆阇迦，問大德阿濕波逾祇多比丘言：「大德！汝師是誰？依誰出家樂誰法行？」

爾時，世尊初成正覺，時諸人輩皆悉號佛，為大沙門，是摩訶沙門也，作是名號。爾時，阿濕波逾祇多大德比丘，告優波低沙波離婆阇迦言：「善哉仁者！有大沙門！是釋種子，于釋迦種類，于彼出家。彼是我師，依彼出家，喜樂彼法。」爾時，優波低沙波離婆阇迦，復白大德阿濕波逾祇多言：「善哉仁者！彼汝大師，顏容端正，于汝勝不？所有德術，亦勝汝耶？」

爾時，長老阿濕波逾祇多即說偈言：

「如芥對須彌，　　牛跡比大海， 蚊虻並金翅，　　我與彼亦然。 假使聲聞度彼岸，　　成就諸地猶弟子， 于彼佛邊不入數，　　與佛世尊威德別。

「然彼我師，於三世法，皆悉明瞭，得無礙智。仁者！我師於一切法，事皆成就。」爾時，優波低沙波離婆阇迦，白大德阿濕波逾祇多言：「仁者！汝師說何等法？論何等事？」即說偈言：

「我見斯威儀，　　身心甚寂定， 是故我疑網，　　愿為說是事。 汝今莫疲倦，　　我心懷疑網， 汝師說何法？　　愿為解說之。」 見是婆羅門，　　恭敬起是問， 報言：「我師者，　　甘蔗種大姓， 一切智無勝，　　是我無上師。」

爾時，大德阿濕波逾祇多告憂波低沙言：「仁者！我生年幼，學法初淺，少知少聞，豈能廣說？今當爲汝略言之耳。」爾時，憂波低沙白阿濕波逾祇多言：「善哉大德！要略說之，如我今者不好多語。」而說偈言：

「我唯取真理，　　不好名與句， 智者愛實義，　　依義我修行。」

爾時，大德阿濕波逾祇多，告優波低沙言仁者：「我彼大師，說因緣法，談解脫路，我師偈說如是之法。」（摩訶僧祇師作如是說。迦葉惟師又復別說。）「是義云何？」「仁者！我師說是法句：

「『諸法從因生，　　諸法從因滅， 如是滅與生，　　沙門說如是。』」

爾時，優波低沙波離婆阇迦，善達文字之法。時大德彼阿濕波逾祇多比丘，能解文義，又能攝彼義及文字，是何多耶？

「諸法因生者，　　彼法隨因滅， 因緣滅即道，　　大師說如是

當時，優波低沙遊行者問阿濕波逾祇多尊者比丘：『尊者，你的老師是誰？你依誰出家？修行誰的教法？』 當時，世尊初成正覺，當時人們都稱佛為大沙門，是摩訶沙門，並以此為名號。當時，阿濕波逾祇多尊者比丘告訴優波低沙遊行者：『善哉，仁者！有一位大沙門，是釋迦族的後裔，在釋迦族中出家。他是我的老師，我依他出家，喜樂他的教法。』當時，優波低沙遊行者又問阿濕波逾祇多尊者：『善哉，仁者！你的大師，容貌端正，比你殊勝嗎？他的德行和才能，也比你殊勝嗎？』 當時，長老阿濕波逾祇多就說了偈語： 『如芥子對須彌山，牛蹄印比大海，蚊子和金翅鳥，我與他也是如此。即使聲聞能度彼岸，成就各種境界，仍然只是弟子，在佛陀面前不值一提，與佛世尊的威德有天壤之別。 『然而我的老師，對三世的法都明瞭，獲得無礙的智慧。仁者！我的老師在一切法上，都成就了。』當時，優波低沙遊行者問阿濕波逾祇多尊者：『仁者！你的老師說的是什麼法？談論的是什麼事？』就說了偈語： 『我見你威儀莊嚴，身心非常寂靜，因此我心中有疑惑，希望你能為我解說。你現在不要疲倦，我心中有疑惑，你的老師說的是什麼法？希望你能為我解說。』 看到這位婆羅門，恭敬地提出這個問題，回答說：『我的老師，是甘蔗種姓的大姓，一切智無與倫比，是我的無上師。』 當時，阿濕波逾祇多尊者告訴優波低沙說：『仁者！我年紀尚幼，學法尚淺，所知所聞不多，怎能廣說？現在只能為你略說而已。』當時，優波低沙對阿濕波逾祇多說：『善哉，尊者！請簡略地說，我現在不喜歡多說。』並說了偈語： 『我只求真理，不喜歡名相和語句，智者喜愛真實的意義，我依義修行。』 當時，阿濕波逾祇多尊者告訴優波低沙說：『仁者！我的大師，說因緣法，談解脫之道，我的老師的偈語是這樣說的。』（摩訶僧祇師是這樣說的。迦葉惟師又另有說法。）『這是什麼意思？』『仁者！我的老師是這樣說的： 『諸法從因生，諸法從因滅，如此生與滅，沙門如是說。』 當時，優波低沙遊行者，精通文字之法。當時，阿濕波逾祇多比丘，能理解文義，又能掌握其義和文字，這又算得了什麼呢？ 『諸法因生，彼法隨因滅，因緣滅即道，大師如是說。』

At that time, Upatiṣya the wanderer asked the venerable Aśvajit Bhikṣu: 'Venerable, who is your teacher? Under whom did you leave home? Whose Dharma do you practice?' At that time, the World Honored One had just attained enlightenment. At that time, people all called the Buddha the Great Śramaṇa, the Mahāśramaṇa, and used this as his title. At that time, the venerable Aśvajit Bhikṣu told Upatiṣya the wanderer: 'Good, sir! There is a Great Śramaṇa, a descendant of the Śākya clan, who left home within the Śākya clan. He is my teacher, I left home under him, and I delight in his Dharma.' At that time, Upatiṣya the wanderer again asked the venerable Aśvajit: 'Good, sir! Is your teacher, with his handsome appearance, superior to you? Are his virtues and abilities also superior to yours?' At that time, the elder Aśvajit then spoke a verse: 'Like a mustard seed compared to Mount Sumeru, a cow's footprint compared to the great ocean, a mosquito compared to a garuda, so am I compared to him. Even if a śrāvaka can cross the shore, achieving various stages, they are still just disciples, not even counted in the presence of the Buddha, and are vastly different from the Buddha's majestic power.' 'However, my teacher is clear about the Dharma of the three times, and has attained unobstructed wisdom. Sir! My teacher has achieved all things in all Dharmas.' At that time, Upatiṣya the wanderer asked the venerable Aśvajit: 'Sir! What Dharma does your teacher speak? What does he discuss?' Then he spoke a verse: 'I see your dignified demeanor, your body and mind are very peaceful, therefore I have doubts in my heart, and I hope you can explain it to me. Do not be weary now, I have doubts in my heart, what Dharma does your teacher speak? I hope you can explain it to me.' Seeing this Brahmin respectfully ask this question, he replied: 'My teacher is of the great lineage of the sugarcane clan, his all-knowing wisdom is unparalleled, he is my supreme teacher.' At that time, the venerable Aśvajit told Upatiṣya: 'Sir! I am still young, my learning of the Dharma is shallow, and my knowledge and understanding are not much, how can I explain it in detail? Now I can only briefly explain it to you.' At that time, Upatiṣya said to Aśvajit: 'Good, venerable! Please speak briefly, I do not like to speak much now.' And he spoke a verse: 'I only seek the truth, I do not like names and phrases, the wise love the true meaning, I practice according to the meaning.' At that time, the venerable Aśvajit told Upatiṣya: 'Sir! My teacher speaks of the Dharma of dependent origination, and discusses the path of liberation, my teacher's verse says it like this.' (The Mahāsāṃghika teachers say it like this. The Kāśyapīya teachers have another saying.) 'What does this mean?' 'Sir! My teacher says this verse: 'All things arise from causes, all things cease from causes, such is the arising and ceasing, the Śramaṇa speaks thus.' At that time, Upatiṣya the wanderer was well-versed in the Dharma of words. At that time, the Bhikṣu Aśvajit was able to understand the meaning of the words, and also grasp their meaning and words, what is that much? 'All things arise from causes, those things cease with the causes, the cessation of causes is the path, the master speaks thus.'

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。」

時，優波低沙波離婆阇迦，觀見如此法行之時，即於是處，遠塵離垢，盡諸煩惱，得法眼凈，諸有為法，皆得滅相，如實觀知。譬如凈衣，無有垢染，遠離黑膩，易受染色。如是如是，優波低沙波離婆阇迦，觀此行法，即於是處，遠塵離垢，乃至如實觀知時已。彼優波低沙波離婆阇迦，如實觀見彼諸法已，得諸法已，觀諸法已，入諸法已，度諸法已，無復疑網，是非之心，皆悉滅沒，得無畏地，不隨他教，自然能知如來法已。即說偈言：

「如是之法行，　　如我所得者， 數劫那由他，　　未曾得此法。」

爾時，優波低沙波離婆阇迦，已見諸法，已得諸法，已得生智，舍三奇木，整理衣服，向大德阿濕波逾祇多，頂禮足下，禮已還起，右繞三匝，從是別去，詣拘離多波離婆阇迦所。到已，其拘離多波離婆阇迦，遙見優波低沙波離婆阇迦，面目清凈，儀容光澤，見已白言：「仁者優波低沙波離婆阇迦！汝於今者，諸根已凈，面板光澤，面目清凈。汝於今者，頗證甘露不？頗得甘露道耶？」時優波低沙波離婆阇迦，告拘離多波離婆阇迦言：「仁者！我已值遇甘露勝法，得甘露道。」時拘離多即報彼言：「仁者！如是甘露誰邊所得？」時優波低沙波離婆阇迦報言：「仁者！我于彼大沙門邊所得。」拘離多波離婆阇迦復言：「仁者！彼大沙門，說何等事？論何等法？汝於今者，云何而得甘露勝道？」爾時，優波低沙波離婆阇迦，向拘離多波離婆阇迦，而說偈言：

爾時，拘離多波離婆阇迦聞是偈已，即於是處，遠塵離垢，盡諸煩惱，得法眼凈，一切行法，皆得滅相，如實能知，如實能解。譬如凈衣無有垢染，遠離黑膩，易受染色。乃至如實能觀知已，而說偈言：

「如是之行法，　　如我今所得， 數劫那由他，　　未曾獲此法。」

時，拘離多復以偈頌告優波低沙波離婆阇迦言：

「汝遇甘露故，　　面目凈光澤， 汝贊說是法，　　聞已得凈眼。」

爾時，拘離多告優波低沙波離婆阇迦言：「善哉仁者！速往速往，宜從此到大沙門所，當行梵行。彼佛世尊，是我教師。」

爾時，優波低沙波離婆阇迦，告拘離多言：「仁者！我等今日不得失恩，應詣本師刪阇耶所

現代漢語譯本：當優波低沙波離婆阇迦看到這樣的修行方式時，他立刻就在那裡，遠離塵垢，清除所有煩惱，獲得了法眼清凈，對於一切有為法，都能看到其滅相，如實地觀察和了解。就像乾淨的衣服，沒有污垢，遠離黑色油膩，容易被染色一樣。優波低沙波離婆阇迦也是這樣，當他觀察這種修行方法時，立刻就在那裡，遠離塵垢，直到如實地觀察和了解。當優波低沙波離婆阇迦如實地看到那些法，得到那些法，觀察那些法，進入那些法，超越那些法時，他不再有疑惑和是非之心，都完全消失了，獲得了無畏的境界，不再需要依賴他人的教導，自然就能瞭解如來的法。他隨即說了偈語： 『這樣的修行方法，正如我所得到的，在無數劫中，從未得到過這樣的法。』 那時，優波低沙波離婆阇迦已經見到諸法，得到諸法，生起了智慧，他捨棄了三奇木，整理好衣服，向大德阿濕波逾祇多頂禮足下，禮拜完畢後起身，右繞三圈，然後離開，前往拘離多波離婆阇迦那裡。到達后，拘離多波離婆阇迦遠遠地看到優波低沙波離婆阇迦，面容清凈，儀態光彩照人，看到后就說：『仁者優波低沙波離婆阇迦！你現在諸根清凈，面板光澤，面容清凈。你現在是否證得了甘露？是否得到了甘露之道？』當時，優波低沙波離婆阇迦告訴拘離多波離婆阇迦說：『仁者！我已經遇到了甘露殊勝之法，得到了甘露之道。』當時，拘離多立刻回答他說：『仁者！這樣的甘露是從誰那裡得到的？』當時，優波低沙波離婆阇迦回答說：『仁者！我從那位大沙門那裡得到的。』拘離多波離婆阇迦又問：『仁者！那位大沙門說了什麼事？論了什麼法？你現在是如何得到甘露殊勝之道的？』當時，優波低沙波離婆阇迦向拘離多波離婆阇迦說了偈語： 當時，拘離多波離婆阇迦聽到這個偈語后，立刻就在那裡，遠離塵垢，清除所有煩惱，獲得了法眼清凈，對於一切行法，都能看到其滅相，如實地瞭解，如實地理解。就像乾淨的衣服沒有污垢，遠離黑色油膩，容易被染色一樣。直到如實地觀察和了解后，他說了偈語： 『這樣的修行方法，正如我現在所得到的，在無數劫中，從未獲得過這樣的法。』 當時，拘離多又用偈語告訴優波低沙波離婆阇迦說： 『你因為遇到了甘露，面容清凈光澤，你讚歎宣說此法，我聽了之後也得到了清凈的眼睛。』 當時，拘離多告訴優波低沙波離婆阇迦說：『善哉仁者！快去快去，應該從這裡到大沙門那裡，應當修行梵行。那位佛世尊，是我的老師。』 當時，優波低沙波離婆阇迦告訴拘離多說：『仁者！我們今天不能忘恩負義，應該去拜見我們的老師刪阇耶。』

English version: When Upatiṣya Parivrājaka saw such a practice, he immediately, right there, became free from dust and defilement, extinguished all afflictions, and attained the pure Dharma eye. He saw the cessation of all conditioned phenomena, and understood it as it truly is. Just as a clean garment, without dirt, free from black grease, easily takes on dye, so too, Upatiṣya Parivrājaka, observing this practice, immediately, right there, became free from dust and defilement, until he truly observed and understood. When Upatiṣya Parivrājaka had truly seen those dharmas, attained those dharmas, observed those dharmas, entered those dharmas, and transcended those dharmas, he no longer had doubts or a mind of right and wrong, all of which had completely disappeared. He attained a state of fearlessness, no longer relying on the teachings of others, and naturally understood the Dharma of the Tathagata. He then spoke a verse: 'Such a practice, as I have attained, in countless kalpas, I have never attained such a Dharma.' At that time, Upatiṣya Parivrājaka, having seen all dharmas, attained all dharmas, and generated wisdom, discarded the three strange wooden objects, tidied his clothes, bowed at the feet of the great virtuous Aśvajit, and after bowing, rose, circumambulated him three times to the right, and then departed, going to where Kolita Parivrājaka was. Upon arriving, Kolita Parivrājaka saw Upatiṣya Parivrājaka from afar, his face clear and his appearance radiant. Seeing this, he said: 'Virtuous Upatiṣya Parivrājaka! Now your faculties are pure, your skin is radiant, and your face is clear. Have you now attained the nectar? Have you attained the path of nectar?' At that time, Upatiṣya Parivrājaka told Kolita Parivrājaka: 'Virtuous one! I have already encountered the supreme Dharma of nectar and attained the path of nectar.' Then Kolita immediately replied: 'Virtuous one! From whom did you obtain such nectar?' At that time, Upatiṣya Parivrājaka replied: 'Virtuous one! I obtained it from that great śramaṇa.' Kolita Parivrājaka asked again: 'Virtuous one! What did that great śramaṇa speak about? What Dharma did he discuss? How have you now attained the supreme path of nectar?' At that time, Upatiṣya Parivrājaka spoke a verse to Kolita Parivrājaka: At that time, Kolita Parivrājaka, upon hearing this verse, immediately, right there, became free from dust and defilement, extinguished all afflictions, and attained the pure Dharma eye. He saw the cessation of all conditioned phenomena, and truly understood and comprehended it. Just as a clean garment, without dirt, free from black grease, easily takes on dye, until he truly observed and understood, he spoke a verse: 'Such a practice, as I have now attained, in countless kalpas, I have never obtained such a Dharma.' At that time, Kolita again spoke a verse to Upatiṣya Parivrājaka: 'Because you have encountered the nectar, your face is clear and radiant. You praise and proclaim this Dharma, and upon hearing it, I have also attained a pure eye.' At that time, Kolita told Upatiṣya Parivrājaka: 'Excellent, virtuous one! Go quickly, go quickly, you should go from here to where the great śramaṇa is, and practice the Brahmacarya. That Buddha, the World Honored One, is my teacher.' At that time, Upatiṣya Parivrājaka told Kolita: 'Virtuous one! We cannot be ungrateful today, we should go to see our teacher Sañjaya.'

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。何以故？彼於我等，多作利益，先於我邊，有大重恩，救度我等，令得出家，應詣彼別。又復五百眷屬徒黨，依附我等，修學行法。須告彼知，若彼印可，我亦共行。」

爾時，優波低沙波離婆阇迦，共拘離多波離婆阇迦，往詣彼師刪阇耶波離婆阇迦邊，到已白言：「善哉仁者！我等今欲至大沙門佛世尊所行於梵行。」時刪阇耶波離婆阇迦，告優波低沙波離婆阇迦等言：「仁者！彼所莫往，我共汝等，教習此眾。」如是第二，優波低沙波離婆阇迦，復告刪阇耶波離婆阇迦言：「善哉仁者！我等欲去至大沙門佛世尊所行於梵行。」時刪阇耶波離婆阇迦，再語優波低沙波離婆阇迦等言：「仁者！莫至彼所，是諸弟子，付囑于汝，我於今者，獨到一邊，縱情無預。」如是第三，時優波低沙波離婆阇迦，共拘離多波離婆阇迦等，語刪阇耶波離婆阇迦言：「我等不欲是諸弟子，但我唯愿速詣彼師大沙門邊，行於梵行。彼大沙門，是我世尊，是我教師。」說是語已，即於此處，背刪阇耶而去不還。

爾時，彼五百波離婆阇迦外道之眾，即作是念：「此優波低沙、拘離多是二人等，多解多知，聰明細意，我等多年，疲勞勵意，讀誦技藝咒術等事。然是二人，於七日七夜，一切通達。此非凡庶，此等應曉能求勝處。若彼求處，我亦隨求，其所行法，我亦當行，所修梵行，我亦隨修。」作是思惟已，便即隨行。時刪阇耶波離婆阇迦，復告于彼大眾言曰：「汝等人輩！莫去莫去。」雖復如是言說遮斷，不能留礙，遂爾而去。時刪阇耶波離婆阇迦，即作是念：「今此大眾，必定舍我。」以此大眾舍離因緣故大愁惱，即從口中吐大熱血，而取命終。

爾時，優波低沙波離婆阇迦，與拘離多波離婆阇迦，將五百眷屬，詣迦蘭陀竹林之處。爾時，佛告諸比丘言：「汝諸比丘！應善知時，於此院內，須敷凈座。」彼諸比丘白佛言：「世尊！唯然受教。」時諸比丘即為世尊，于其院內，敷設凈座，世尊於是坐彼座。時，長老憍陳如，遙望見彼優波低沙及拘離多二人，與彼外道徒眾左右圍繞，欲來至已，即白佛言：「世尊！今此二人優波低沙波離婆阇迦、拘離多波離婆阇迦等，有大技藝，多聞多知，于諸道術，無復疑網，名聞流佈，遍至四方

為什麼呢？因為他們對我等有諸多利益，先前對我們有大恩情，救度我們，使我們得以出家，應該去向他們告別。而且還有五百眷屬徒黨，依附我們，修學佛法。必須告知他們，如果他們同意，我也一同前往。 當時，優波低沙遊行者和拘離多遊行者，前往他們的老師刪阇耶遊行者那裡，到達后稟告說：『仁者，我們現在想去大沙門佛世尊那裡修行梵行。』當時，刪阇耶遊行者對優波低沙遊行者等人說：『仁者，你們不要去那裡，我與你們一起教導這些弟子。』第二次，優波低沙遊行者又對刪阇耶遊行者說：『仁者，我們想去大沙門佛世尊那裡修行梵行。』當時，刪阇耶遊行者再次對優波低沙遊行者等人說：『仁者，不要去那裡，這些弟子都託付給你們了，我現在獨自一人，隨心所欲，不參與任何事。』第三次，優波低沙遊行者和拘離多遊行者等人對刪阇耶遊行者說：『我們不想要這些弟子，我們只希望儘快去到大沙門老師那裡，修行梵行。那位大沙門，是我的世尊，是我的老師。』說完這些話，他們就從那裡背離刪阇耶而去，不再回頭。 當時，那五百遊行者外道之眾，就想：『這個優波低沙、拘離多二人，多才多智，聰明細心，我們多年來，辛勤努力，讀誦技藝咒術等事。然而這二人，在七天七夜之內，就全部通達。這並非凡人，他們應該知道如何尋求殊勝之處。如果他們尋求之處，我也跟隨尋求，他們所修行的法，我也應當修行，他們所修的梵行，我也跟隨修行。』這樣思惟之後，他們就立即跟隨而去。當時，刪阇耶遊行者又對大眾說：『你們這些人，不要去，不要去。』雖然這樣勸阻，卻無法阻止他們，他們還是離開了。當時，刪阇耶遊行者就想：『現在這些大眾，必定會捨棄我。』因為這些大眾舍離的緣故，他非常愁惱，就從口中吐出大口熱血，而結束了生命。 當時，優波低沙遊行者和拘離多遊行者，帶領五百眷屬，前往迦蘭陀竹林。當時，佛陀告訴眾比丘說：『你們這些比丘，應當善於把握時機，在這院子里，需要鋪設乾淨的座位。』那些比丘稟告佛陀說：『世尊，我們遵從教誨。』當時，眾比丘就為世尊，在那院子里，鋪設了乾淨的座位，世尊就在那裡坐下。當時，長老憍陳如，遠遠望見優波低沙和拘離多二人，被那些外道徒眾左右圍繞，想要來到這裡，就稟告佛陀說：『世尊，現在這二人優波低沙遊行者、拘離多遊行者等人，有大技藝，多聞多知，對於各種道術，沒有疑惑，名聲遠播，傳遍四方。

Why is that? Because they have done us much good, they have shown us great kindness before, saving us and allowing us to leave home. We should go and bid them farewell. Moreover, there are five hundred followers and companions who rely on us and study the Dharma. We must inform them, and if they agree, I will go with them as well. At that time, Upatiṣya the wanderer and Kolita the wanderer went to their teacher, Sañjaya the wanderer. Upon arriving, they reported, 'Venerable one, we now wish to go to the Great Śramaṇa, the World Honored One, to practice the Brahmacarya.' Then Sañjaya the wanderer said to Upatiṣya the wanderer and the others, 'Venerable ones, do not go there. I will teach these disciples with you.' The second time, Upatiṣya the wanderer again said to Sañjaya the wanderer, 'Venerable one, we wish to go to the Great Śramaṇa, the World Honored One, to practice the Brahmacarya.' Then Sañjaya the wanderer said to Upatiṣya the wanderer and the others again, 'Venerable ones, do not go there. These disciples are entrusted to you. I am now alone, doing as I please, and not participating in anything.' The third time, Upatiṣya the wanderer and Kolita the wanderer and the others said to Sañjaya the wanderer, 'We do not want these disciples. We only wish to quickly go to the Great Śramaṇa teacher to practice the Brahmacarya. That Great Śramaṇa is my World Honored One, my teacher.' Having said these words, they turned their backs on Sañjaya and left, not returning. At that time, the five hundred wanderers of the heretical path thought, 'These two, Upatiṣya and Kolita, are very intelligent and knowledgeable, clever and meticulous. For many years, we have toiled and strived, reading and reciting skills, arts, and incantations. Yet these two, in seven days and seven nights, have understood everything. These are not ordinary people. They must know how to seek the superior path. If they seek it, I will follow. The Dharma they practice, I will also practice. The Brahmacarya they cultivate, I will also cultivate.' Having thought this, they immediately followed them. Then Sañjaya the wanderer said to the crowd, 'You people, do not go, do not go.' Although he tried to dissuade them, he could not stop them, and they left. Then Sañjaya the wanderer thought, 'Now this crowd will surely abandon me.' Because of this abandonment, he was greatly distressed, and he vomited a large amount of hot blood from his mouth and died. At that time, Upatiṣya the wanderer and Kolita the wanderer, leading five hundred followers, went to the Kalandaka Bamboo Grove. Then, the Buddha said to the monks, 'You monks, should be mindful of the time. In this courtyard, you need to prepare clean seats.' The monks reported to the Buddha, 'World Honored One, we accept your teaching.' Then the monks prepared clean seats in the courtyard for the World Honored One, and the World Honored One sat there. Then, the elder Ajñāta Kauṇḍinya, seeing from afar Upatiṣya and Kolita, surrounded by those heretical followers, wanting to come here, reported to the Buddha, 'World Honored One, these two, Upatiṣya the wanderer and Kolita the wanderer, have great skills, are very learned and knowledgeable, have no doubts about various doctrines, and their fame has spread throughout the four directions.'

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。今若來至世尊前者，如我意見量此二人，決欲共佛論議來也。」作是語已，佛告長老憍陳如言：「汝憍陳如！我今知彼二人之心，求勝故來，不以論議。」

爾時，世尊遙見彼等優波低沙波離婆阇迦、拘離多波離婆阇迦等二人因緣，而說偈言：

「見諸聖為樂，　　共居亦復樂， 不見群癡輩，　　是則名常樂。」

爾時，世尊告諸比丘，作如是言：「汝諸比丘！見此二人波離婆阇迦，一名優波低沙、二名拘離多不？」時諸比丘而白佛言「見也。世尊！」佛復告彼諸比丘言：「汝諸比丘！今此二人，是我聲聞弟子之中，各有第一：一者智慧第一，二者神通第一。」而說是偈言：

「彼等遙見二人來，　　弟子圍繞及眷屬， 云雷尊音告比丘：　　『如此二人外道生， 今來詣我大眾處。　　汝等比丘應當知， 一者智慧最為勝，　　二者神通復第一。』」

時，佛復告諸比丘言：「汝諸比丘！一切過去，所有諸佛多陀阿伽度、三藐三佛陀，於此聲聞大眾之中，更無勝也；今此二人，當亦如是。諸比丘！若未來世諸佛如來、三藐三佛陀，更無勝我，今此一雙聲聞弟子。汝等比丘！亦可敷設，宜令彼坐。」而有偈說：

「二人牛王得深智，　　已舍一切諸邪道， 雖未至此大林中，　　世尊遙授彼人記。」

於時二人漸進而來，欲到彼林，遙見長老阿濕波逾祇多，在一樹下，視地經行，即詣彼所，到已頂禮，卻住一面。時憍陳如而白佛言：「希有世尊！云何今此優波低沙、波離婆阇迦等，舍彼勝生放蕩之處及多聞處，發最上心，于長老阿濕波逾祇多所，起最下心。」作是語已，佛告長老慧命憍陳如：「夫有智者，隨得智處，常起報恩，繫念不忘，若少得恩，常憶無失，況多得也？憍陳如！是優波低沙、波離婆阇迦等，于阿濕波逾祇多所，得法眼凈。」以是因緣，說此法句：

「諸佛所說法，　　誰邊聽解知， 是處起恭敬，　　如梵志事火。」

爾時，優波低沙波離婆阇迦等，與諸波離婆阇迦等，詣向佛所，頂禮佛足，長跪白言：「善哉！世尊！我等今者，欲世尊前出家修道。唯愿世尊！聽我出家，受具足戒。」佛告彼言：「善來比丘！今來入我自證法中，行於梵行，盡諸苦故

『如果他們來到世尊面前，以我的判斷來看，這兩個人一定是想和佛陀辯論。』說完這話，佛陀告訴長老憍陳如：『憍陳如，我知道他們兩人的心思，他們是爲了求勝而來，不是爲了辯論。』 這時，世尊遠遠地看到優波低沙遊行者和拘離多遊行者兩人，就說了偈語： 『見到聖者是快樂的，和他們住在一起也是快樂的，不和愚癡的人在一起，這才是真正的快樂。』 這時，世尊告訴眾比丘，說：『你們這些比丘，看到這兩個遊行者了嗎？一個叫優波低沙，一個叫拘離多。』眾比丘回答說：『看到了，世尊！』佛陀又告訴眾比丘：『你們這些比丘，這兩個人，在我的聲聞弟子中，各有第一：一個智慧第一，一個神通第一。』並說了偈語： 『他們遠遠地看到兩個人來了，弟子們圍繞著他們，還有眷屬，如雷鳴般的聲音告訴比丘們：『這兩個外道之人，現在來到我的大眾之中。你們這些比丘應當知道，一個智慧最為殊勝，一個神通又是第一。』 這時，佛陀又告訴眾比丘：『你們這些比丘，過去的一切諸佛如來、三藐三佛陀，在他們的聲聞大眾中，沒有比他們更殊勝的；現在這兩個人，也將是這樣。諸比丘，如果未來世的諸佛如來、三藐三佛陀，沒有比我更殊勝的，那麼現在這一對聲聞弟子也是如此。你們這些比丘，可以鋪設座位，讓他們坐下。』並有偈語說： 『這兩個牛王獲得了深厚的智慧，已經捨棄了一切邪道，雖然還沒有來到這片大林中，世尊已經遙遠地為他們授記。』 這時，兩個人漸漸走近，想要來到這片樹林，遠遠地看到長老阿濕波逾祇多在一棵樹下，看著地面經行，就走到他那裡，到了之後頂禮，退到一旁站立。這時，憍陳如對佛陀說：『稀有啊，世尊！為什麼現在這個優波低沙遊行者等人，捨棄了他們優越的出生和放蕩的地方，以及博學的地方，發起了最上等的心，卻對長老阿濕波逾祇多生起了最下等的心。』說完這話，佛陀告訴長老慧命憍陳如：『有智慧的人，無論在哪裡得到智慧，都會常常報恩，念念不忘，如果得到少許恩惠，也會常常記住不忘，何況是得到很多呢？憍陳如，這個優波低沙遊行者等人，在阿濕波逾祇多那裡，得到了法眼清凈。』因為這個緣故，說了這個法句： 『諸佛所說的法，在誰那裡聽聞理解，就應該對那個地方生起恭敬，就像婆羅門侍奉火一樣。』 這時，優波低沙遊行者等人，和眾遊行者一起，走向佛陀那裡，頂禮佛足，長跪著說：『善哉！世尊！我們現在想在世尊面前出家修道。唯愿世尊，允許我們出家，受具足戒。』佛陀告訴他們：『善來比丘！現在來進入我親自證悟的法中，修行梵行，以盡諸苦。』

'If they come before the World Honored One, in my opinion, these two are definitely coming to debate with the Buddha.' Having said this, the Buddha told the elder Kaundinya, 'Kaundinya, I know the minds of these two. They come seeking victory, not for debate.' At that time, the World Honored One, seeing from afar the two wanderers, Upatiṣya and Kolita, spoke a verse: 'Seeing the saints is joyful, living with them is also joyful, not being with the foolish is true and constant joy.' Then, the World Honored One told the monks, saying, 'Monks, do you see these two wanderers? One is called Upatiṣya, and the other is called Kolita.' The monks replied, 'We see them, World Honored One!' The Buddha then told the monks, 'Monks, these two, among my disciples, each is the foremost: one is foremost in wisdom, and the other is foremost in supernatural powers.' And he spoke a verse: 'They see from afar two coming, disciples surrounding them, and their retinue, with a thunderous voice, he told the monks: 'These two non-Buddhists, now come to my assembly. You monks should know, one is most excellent in wisdom, and the other is foremost in supernatural powers.' Then, the Buddha again told the monks, 'Monks, all the Buddhas, Tathagatas, Samyaksambuddhas of the past, among their disciples, there were none more excellent than these two; now these two will be the same. Monks, if the Buddhas, Tathagatas, Samyaksambuddhas of the future, there will be none more excellent than me, then this pair of disciples will be the same. You monks, you may prepare seats for them to sit.' And there was a verse that said: 'These two bull-kings have attained profound wisdom, having abandoned all wrong paths, although they have not yet arrived in this great forest, the World Honored One has already given them a prediction from afar.' At that time, the two gradually approached, wanting to come to this forest, and from afar they saw the elder Ashvajit walking back and forth under a tree, looking at the ground. They went to him, and after arriving, they bowed and stood to one side. Then, Kaundinya said to the Buddha, 'It is rare, World Honored One! Why is it that these wanderers, Upatiṣya and others, have abandoned their superior birth and dissolute places, as well as their places of great learning, and have developed the highest mind, yet they have developed the lowest mind towards the elder Ashvajit?' Having said this, the Buddha told the elder Kaundinya, 'Those who are wise, wherever they gain wisdom, will always repay kindness, remembering it without forgetting. If they receive a small kindness, they will always remember it without fail, how much more so if they receive much? Kaundinya, these wanderers, Upatiṣya and others, have gained the pure Dharma eye from Ashvajit.' Because of this reason, he spoke this Dharma verse: 'The Dharma spoken by the Buddhas, from whomsoever one hears and understands it, one should show respect to that place, just as the Brahmins serve fire.' At that time, the wanderer Upatiṣya and others, along with the other wanderers, went towards the Buddha, bowed at his feet, and knelt down, saying, 'Excellent, World Honored One! We now wish to leave home and cultivate the Way before the World Honored One. We beseech the World Honored One to allow us to leave home and receive the full precepts.' The Buddha told them, 'Welcome, monks! Now come into the Dharma that I have personally realized, practice the pure conduct, in order to end all suffering.'

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。」作是語已，彼諸比丘，自然即得三衣著身，各執瓦缽，鬚髮自落，狀如童兒初剃其發始經七日。時諸長老，即成出家，具足眾戒。

爾時，長老優波低沙在佛右邊，長老拘離多在佛左邊，各坐一面。而是長老優波低沙，從出家后，始經半月，盡諸結漏，現神通力，及得神通智波羅蜜，證羅漢果。時拘離多，止經七日，即盡結漏，現神通力，及得神通智波羅蜜，證羅漢果。

時，彼長老優波低沙及拘離多等，如是因緣漸次而有五百眷屬，悉得出家，成具足戒。

爾時，長老優波低沙母名舍利(隋言鸜鵒)，以是因緣，世間號曰舍利弗多(弗多者隋言子)，其彼長老目揵連延，是彼種姓，以是義故，世間號曰目揵連延。又復，世尊而記之言：「汝諸比丘！於我聲聞弟子之中，大智慧者，舍利弗多最為第一。神通之內，目陀揵連最為第一。」

爾時，諸比丘白佛言：「世尊！其長老舍利弗、目揵連等，彼于往昔，種何善根？乘是因緣，今得出家，具足眾戒，證羅漢果？世尊復記：『于大智慧聲聞之中舍利弗勝，神通之中目連為最。』」作是語已，佛告比丘作如是言：「諸比丘！我憶往昔，于波羅㮈城，時有二人，一者是兄，二者是妹，其兄名曰蘇畢利耶(隋言善愛)，其妹亦名蘇畢利耶。時兄善愛，舍家出家，既出家已，即得成其辟支佛道。其妹善愛，于波離婆阇迦外道之中，出家學道。其兄善愛辟支佛尊，於一時間，往詣外道妹善愛所，既到彼已，敷座而坐。其妹善愛，備辦百味飲食之具，手自供設，令食飽滿飯食已訖，復持一刀及以一針，奉施其兄辟支佛尊。其辟支佛飯食已訖，將妹善愛所施之物刀子及針，于彼妹前，飛騰而去。其妹善愛，眼自見彼尊者辟支佛騰空而去，歡喜踴躍，遍滿身心，不能自勝，合十指掌。遙敬禮彼辟支佛尊，尋作是愿：『愿我將來值是教師及勝此者，彼所說法，速得解悟，不生惡道，如施利刀無不割者，以此斷割因緣業故，令我來世一切煩惱，莫不斷壞。又如此針，遍能貫穿，令我來世一切煩惱，具足穿徹。』汝等比丘！于彼時中，善愛外道波離婆阇迦施辟支佛刀子及針，豈異人乎？即舍利弗比丘是也。

「複次，諸比丘！我念往昔，波羅㮈城，有一商人，恒于大海，捕螺而賣

現代漢語譯本：說完這話，那些比丘們，自然就得到了三件袈裟穿在身上，各自拿著瓦缽，鬚髮自己脫落，樣子像剛剃過頭髮七天的孩童。當時，各位長老，就成了出家人，具足了所有戒律。 那時，長老優波低沙在佛的右邊，長老拘離多在佛的左邊，各自坐在一旁。這位長老優波低沙，自從出家后，才過了半個月，就斷盡了所有的煩惱，顯現神通力量，並且獲得了神通智慧波羅蜜，證得了阿羅漢果。當時，拘離多，只過了七天，就斷盡了煩惱，顯現神通力量，並且獲得了神通智慧波羅蜜，證得了阿羅漢果。 當時，長老優波低沙和拘離多等人，因為這樣的因緣，逐漸有了五百眷屬，都出家了，成就了具足戒。 那時，長老優波低沙的母親名叫舍利（隋朝話叫鸜鵒），因為這個因緣，世間稱他為舍利弗多（弗多在隋朝話里是『子』的意思）。那位長老目揵連延，是他的種姓，因為這個緣故，世間稱他為目揵連延。而且，世尊還記述說：『你們這些比丘！在我的聲聞弟子之中，大智慧的，舍利弗多最為第一。在神通方面，目犍連最為第一。』 當時，各位比丘對佛說：『世尊！那位長老舍利弗、目犍連等人，他們在過去，種下了什麼善根？憑藉這個因緣，現在能夠出家，具足所有戒律，證得阿羅漢果？世尊還記述說：『在大智慧的聲聞之中，舍利弗最勝，在神通之中，目連最強。』說完這話，佛告訴比丘們說：『各位比丘！我回憶過去，在波羅奈城，當時有兩個人，一個是哥哥，一個是妹妹，哥哥名叫蘇畢利耶（隋朝話叫善愛），妹妹也叫蘇畢利耶。當時哥哥善愛，捨棄家庭出家，出家后，就成就了辟支佛道。他的妹妹善愛，在外道波離婆阇迦中，出家學道。他的哥哥善愛辟支佛尊，在某個時候，前往外道妹妹善愛那裡，到了之後，鋪好座位坐下。他的妹妹善愛，準備了各種美味的食物，親自供養，讓他吃飽。飯後，又拿出一把刀和一根針，奉獻給他的哥哥辟支佛尊。那位辟支佛吃完飯後，拿著妹妹善愛所施捨的刀子和針，在她面前，騰空而去。他的妹妹善愛，親眼看到那位尊者辟支佛騰空而去，歡喜踴躍，遍滿身心，不能自已，合起十指。遙遠地敬禮那位辟支佛尊，隨即發願說：『愿我將來遇到這樣的老師，或者比他更勝的老師，他所說的法，我能迅速理解，不墮入惡道，就像這把鋒利的刀，沒有不能割斷的，憑藉這斷割的因緣業力，讓我來世的一切煩惱，都能斷除。又像這根針，能夠遍佈穿透，讓我來世的一切煩惱，都能完全穿透。』你們這些比丘！在那個時候，善愛外道波離婆阇迦施捨給辟支佛刀子和針，難道是別人嗎？就是舍利弗比丘啊。 『再次，各位比丘！我回憶過去，在波羅奈城，有一個商人，經常在大海里，捕撈海螺來賣。

English version: Having spoken these words, those monks naturally obtained three robes to wear, each holding a begging bowl, their hair and beards falling off by themselves, appearing like children who had just shaved their heads seven days prior. At that time, the elders became monks, fully possessing all the precepts. At that time, Elder Upatissa was on the Buddha's right side, and Elder Kolita was on the Buddha's left side, each sitting on one side. This Elder Upatissa, since becoming a monk, had only passed half a month, and he had exhausted all his defilements, manifested supernatural powers, and obtained the wisdom of supernatural powers, attaining the Arhat fruit. At that time, Kolita, having only passed seven days, exhausted his defilements, manifested supernatural powers, and obtained the wisdom of supernatural powers, attaining the Arhat fruit. At that time, Elder Upatissa and Kolita, due to such causes, gradually had five hundred followers, all of whom became monks, achieving full ordination. At that time, Elder Upatissa's mother was named Sharika (in the Sui Dynasty language, 'Shrike'), and because of this cause, the world called him Shariputra (putra in the Sui Dynasty language means 'son'). That Elder Maudgalyayana, was of his lineage, and for this reason, the world called him Maudgalyayana. Moreover, the World Honored One also recorded: 'You monks! Among my disciples who are hearers, the one with the greatest wisdom is Shariputra. In terms of supernatural powers, Maudgalyayana is the foremost.' At that time, the monks said to the Buddha: 'World Honored One! Those Elders Shariputra and Maudgalyayana, what good roots did they plant in the past? By this cause, they are now able to become monks, fully possess all the precepts, and attain the Arhat fruit? The World Honored One also recorded: 'Among the hearers with great wisdom, Shariputra is the most excellent, and among those with supernatural powers, Maudgalyayana is the strongest.' Having spoken these words, the Buddha told the monks: 'Monks! I recall in the past, in the city of Varanasi, there were two people, one was an elder brother, and the other was a younger sister. The elder brother was named Subhiriya (in the Sui Dynasty language, 'Good Love'), and the younger sister was also named Subhiriya. At that time, the elder brother Subhiriya, abandoned his home to become a monk, and after becoming a monk, he attained the Pratyekabuddha path. His younger sister Subhiriya, among the heretical Parivrajakas, became a monk to learn the path. His elder brother, the Pratyekabuddha, at one time, went to his heretical younger sister Subhiriya, and after arriving, he spread out a seat and sat down. His younger sister Subhiriya, prepared various delicious foods, and personally offered them, allowing him to eat his fill. After the meal, she also took out a knife and a needle, and offered them to her elder brother, the Pratyekabuddha. After the Pratyekabuddha finished eating, he took the knife and needle that his younger sister Subhiriya had offered, and in front of her, he flew into the sky. His younger sister Subhiriya, personally saw that venerable Pratyekabuddha fly into the sky, and was filled with joy, her whole body and mind unable to contain it, and she joined her ten fingers together. She respectfully bowed to that Pratyekabuddha from afar, and then made a vow: 'May I in the future encounter such a teacher, or one even greater than him, and may I quickly understand the Dharma he speaks, and not fall into evil paths, just like this sharp knife, there is nothing it cannot cut, and by the cause of this cutting karma, may all my defilements in the future be cut off. And like this needle, which can penetrate everywhere, may all my defilements in the future be completely penetrated.' You monks! At that time, the heretical Parivrajaka Subhiriya who offered the knife and needle to the Pratyekabuddha, was it someone else? It was the monk Shariputra. 'Furthermore, monks! I recall in the past, in the city of Varanasi, there was a merchant who constantly went to the sea to catch conches to sell.'

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。是時商人作如是念：『我今所作求財自活，是大苦業，今日應造將來世因功德之事。』時波羅㮈，有辟支佛依城而住。時辟支佛，日在東方，于晨朝時，著衣持缽，便往入于波羅㮈城，于其城內，次第乞食。賣螺商人，遙見尊者辟支佛來，威儀庠序，進止安審，舒顏平視，既見此已，心得清凈，即為作禮，請辟支佛，往詣其家，尊重供養，施諸肴膳，供給所須。時辟支佛，受彼所施飯食已訖，而辟支佛，理無說法，唯以神通，而用化物，不以余法。時辟支佛，受彼商人供給所須飯食訖已，憐愍彼故，即從是處，飛騰虛空。時彼商人親自遙見辟支佛尊騰空飛已，歡喜踴躍，遍滿身心，不能自勝，合十指掌，遙向頂禮彼辟支佛，遂發是愿：『愿我將來，值是教師或復勝者，彼所說法，速得領悟，生生之處，勿墮惡道，如彼所得，愿我亦得，同是聖者，騰空飛行，令我將來，亦復如是。』汝等比丘！于意云何？彼時人捕螺而賣以自存活，后時供養辟支佛者，豈異人乎？即目揵連比丘是也。

「諸比丘！此舍利弗、目揵連延，往昔種彼諸善根故，今得出家，證羅漢果，我復授記：於我聲聞諸弟子中，智慧勝者，舍利弗是；神通勝者，目揵連是。」

佛本行集經卷第四十九

五百比丘因緣品第五十

爾時，諸比丘白佛言：「希有世尊！云何舍利弗有五百波離婆阇迦刪阇耶弟子，已墮邪見曠野險道，行顛倒行，其舍利弗乃能教化將詣佛所，佛見彼已，教舍邪見曠野險難，于諸苦中而得解脫？」作是語已，佛告諸比丘：「汝諸比丘！是舍利弗，非但今日將五百刪阇耶弟子波離婆阇迦，墮大邪見曠野險路，行虛妄行，還復化令來至我所，得免邪見虛妄顛倒，于苦惱中而得解脫。往昔亦當將領如此五百人等，墮厄難中，時舍利弗亦復將導來詣我所，我于彼時，亦救彼厄，免諸苦惱。」

諸比丘言：「唯然世尊！愿為解說。」

爾時，佛告諸比丘言：「我念往昔，有一馬王，名雞尸，形貌端正，身體白凈，猶如珂雪，又若白銀，如凈滿月，如君陀花，其頭紺色，走疾如風，聲如妙鼓。于彼時間，閻浮提有五百商人。時諸商人，欲入大海，辦具資糧，持三千萬、種種貨物；復持十萬以為資糧，擬於道路，興販取利；復有別財，用擬船師

現代漢語譯本：當時，那個商人心中這樣想：『我現在所做的求財謀生，是件非常辛苦的事情，今天應該做一些為來世積攢功德的事情。』當時，在波羅奈城，有一位辟支佛住在城邊。這位辟支佛，每天早上，當太陽從東方升起時，就穿好衣服，拿著缽，前往波羅奈城，在城中依次乞食。那個賣螺的商人，遠遠地看見辟支佛走來，威儀莊重，舉止安詳，面容平和，目光平靜。他看到這些后，內心清凈，立刻向辟支佛行禮，邀請辟支佛到他家，恭敬地供養，佈施各種美味佳餚，提供所需的一切。當時，辟支佛接受了他所佈施的飯食后，因為辟支佛的原則是不說法，只用神通來教化眾生，不用其他方法。辟支佛接受了商人的供養后，憐憫他，就從那裡騰空飛起。當時，那個商人親眼看見辟支佛騰空飛走，歡喜雀躍，全身心都充滿了喜悅，無法自持，合起雙手，遙向辟支佛頂禮，併發愿說：『愿我將來，能遇到像這位老師一樣，或者比他更殊勝的老師，他所說的法，我能迅速領悟，生生世世，不要墮入惡道，像他所證得的，我也能證得，成為像他一樣的聖者，騰空飛行，讓我將來也能這樣。』你們這些比丘！你們認為怎麼樣？那個當時捕螺賣螺為生，後來供養辟支佛的人，難道是別人嗎？他就是目犍連比丘啊。 『諸位比丘！』舍利弗和目犍連，因為過去種下這些善根，所以今生能夠出家，證得阿羅漢果。我還要為他們授記：在我的聲聞弟子中，智慧第一的是舍利弗，神通第一的是目犍連。』 佛本行集經卷第四十九 五百比丘因緣品第五十 當時，眾比丘對佛說：『稀有啊，世尊！為什麼舍利弗有五百個波離婆阇迦刪阇耶的弟子，他們已經墮入邪見曠野的險道，行為顛倒，而舍利弗卻能教化他們，將他們帶到佛陀這裡。佛陀見到他們后，教導他們捨棄邪見曠野的險難，在各種痛苦中得到解脫？』說完這些話后，佛陀告訴眾比丘：『你們這些比丘！舍利弗不僅僅是今天才將五百個刪阇耶的弟子波離婆阇迦，從墮入大邪見曠野的險路，行為虛妄，又教化他們來到我這裡，得以免除邪見虛妄顛倒，在苦惱中得到解脫。過去也曾經帶領過這樣的五百人等，墮入厄難之中，當時舍利弗也引導他們來到我這裡，我當時也救了他們脫離厄難，免除各種苦惱。』 眾比丘說：『是的，世尊！希望您能為我們解說。』 當時，佛陀告訴眾比丘說：『我回憶過去，有一匹馬王，名叫雞尸，形貌端正，身體潔白，像珂雪一樣，又像白銀，像清凈的滿月，像君陀花，它的頭是紺色的，奔跑速度像風一樣快，聲音像美妙的鼓聲。在那個時候，閻浮提有五百個商人。當時，這些商人想要進入大海，準備好資糧，帶著三千萬的各種貨物；又帶著十萬作為資糧，準備在路上做買賣獲取利潤；還有另外的錢財，用來支付船師的費用。

English version: At that time, the merchant had this thought: 『What I am doing now, seeking wealth to make a living, is a very arduous task. Today, I should do something that will accumulate merit for the next life.』 At that time, in the city of Varanasi, there was a Pratyekabuddha residing near the city. This Pratyekabuddha, every morning when the sun rose in the east, would put on his robes, take his bowl, and go into the city of Varanasi, begging for alms in order. The conch shell merchant, seeing the venerable Pratyekabuddha coming from afar, with dignified deportment, composed movements, a peaceful countenance, and a calm gaze, felt his heart purified. He immediately paid respects to the Pratyekabuddha, invited him to his home, respectfully made offerings, provided various delicacies, and supplied all his needs. At that time, the Pratyekabuddha, having received the food offered by him, because the principle of a Pratyekabuddha is not to preach but to use supernatural powers to teach beings, and not other methods, after receiving the merchant's offerings, out of compassion for him, flew up into the sky from that place. At that time, the merchant personally saw the venerable Pratyekabuddha fly into the sky, and was filled with joy and excitement, his whole body and mind overflowing with happiness, unable to contain himself. He joined his palms together, bowed in the direction of the Pratyekabuddha, and made this vow: 『May I in the future, meet a teacher like this one, or even more superior, and may I quickly understand the Dharma he teaches. May I not fall into evil realms in any of my lives, and may I attain what he has attained, becoming a saint like him, flying through the sky, and may I be like this in the future.』 You monks! What do you think? The person who at that time caught and sold conch shells for a living, and later made offerings to the Pratyekabuddha, was he someone else? He was the monk Maudgalyayana. 『Monks! Because Shariputra and Maudgalyayana planted these good roots in the past, they are able to leave home and attain the Arhatship in this life. I also give them a prophecy: among my disciples who are hearers, Shariputra is the foremost in wisdom, and Maudgalyayana is the foremost in supernatural powers.』 The Sutra of the Collection of the Buddha's Past Deeds, Volume 49 Chapter 50: The Causes and Conditions of the Five Hundred Monks At that time, the monks said to the Buddha: 『It is rare, O World Honored One! How is it that Shariputra had five hundred disciples of the Parivrajaka Sanjaya, who had already fallen into the dangerous path of the wilderness of wrong views, and were acting perversely, yet Shariputra was able to teach them and bring them to the Buddha? After the Buddha saw them, he taught them to abandon the dangers of the wilderness of wrong views, and to attain liberation from all suffering?』 After saying these words, the Buddha told the monks: 『You monks! It is not only today that Shariputra has brought five hundred disciples of Sanjaya the Parivrajaka, who had fallen into the dangerous path of the wilderness of great wrong views, and were acting falsely, and then taught them to come to me, so that they could be freed from wrong views, falsehood, and perversion, and attain liberation from suffering. In the past, he also led such five hundred people, who had fallen into difficulties, and at that time Shariputra also guided them to come to me, and at that time I also saved them from difficulties and freed them from all suffering.』 The monks said: 『Yes, World Honored One! We wish that you would explain it to us.』 At that time, the Buddha told the monks: 『I recall in the past, there was a king of horses, named Kiki, with a handsome appearance, a pure white body, like snow, like silver, like a pure full moon, like a Kunda flower, his head was dark blue, his running speed was like the wind, and his voice was like a wonderful drum. At that time, there were five hundred merchants in Jambudvipa. At that time, these merchants wanted to enter the great sea, and prepared their provisions, carrying thirty million of various goods; they also carried one hundred thousand as provisions, intending to trade and make profits on the road; and they had other funds to pay the ship's captain.

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。如是具辦漸漸而行，到大海際，即祠海神，備諸船舶，復雇五人，其五人者，一者執船，二者持棹，三者抒漏，四者善巧沉浮，五者船師。是諸人等，又相告語：『所有罪過，清凈懺悔。』又復教令入海之法，然後始入，求覓珍寶。時諸人輩，至其海內，忽值惡風，吹其船舫，至羅剎國。時羅剎國，其國多有羅剎之女。是時船舶欲到彼國，大風飄搏，船悉破壞。時諸商人，各運手足，截流浮去，欲詣彼岸。時羅剎女，聞彼大海有船破壞，羅剎女等即往救接，一時捉得五百商人，共彼商人，五欲自娛，歡喜踴躍；時羅剎女，已共商人，生男生女，方始將彼諸商人輩，置一鐵城。既安置已，變化本形，令使端正可喜過人，才不及天，或作童女，或復化作不久嫁形，化是身已，香湯澡浴以香涂身，著種種衣，種種瓔珞，莊嚴其身，首戴種種妙花天冠，一切身處，垂諸花瓔，以為旒蘇。復以妙花，莊挍其身，花為瓔珞，于花鬘處，懸以寶鈴，捷疾走行，詣商人所。到其所已，語諸人言：『是諸聖子莫有恐也，諸聖子等莫有愁也。過汝手來，過汝臂來，過汝腕來。』是時商人，窮極護命，恐怖畏死，遂于彼所，起實女想，與其手臂。時羅剎女，渡諸商人于大海中，既渡之已，慈言哀愍，語諸商人：『善來聖子！從何遠來？汝等聖子！來與我等可為夫也，憐愍我等，為我作主。我等今者無人愛念，汝為我等作歸依處，除滅我等憂煩愁惱，為我等輩當作家長，我等依法承事汝輩，不令虧失。汝諸聖子！可來我家，以歡喜心，受五欲樂。汝等勿憂，汝等勿怖，一切家業，我當備辦，凡有所須，我等皆有。其海大神，必於我所，深生憐愍故將汝輩來我所耳。』

「爾時，一切諸商人輩，咸共告彼羅剎女言：『善哉姊妹！汝等安心，可少時住，乃至令我當散愁憂。』時諸商人，各住一廂，其心惻愴，舉聲啼哭，或有人言：『嗚呼父母！』或有唱言：『嗚呼兄弟！』或復唱言：『嗚呼姊妹！』或復唱言：『嗚呼所愛諸親眷屬！』或復唱言：『嗚呼宗族！我等今者已離親戚。』或復唱言：『我等今者離所愛戀。』或復唱言：『嗚呼妙地閻浮境界！』作如是等悲號啼哭種種之聲。又相告言『嗚呼裁忍！』作是語已，各吐熱氣，共相慰喻，迭互安心

現代漢語譯本：如果這樣逐步準備，到達海邊，就祭祀海神，準備好各種船隻，再僱傭五個人。這五個人分別是：一個負責掌舵，一個負責劃槳，一個負責排水，一個擅長潛水和漂浮，還有一個是船長。這些人互相告知：『所有罪過，都要徹底懺悔。』又教導他們入海的方法，然後才開始進入大海，尋找珍寶。當時，這些人到了海里，忽然遇到狂風，把他們的船吹到了羅剎國。羅剎國里有很多羅剎女。當船要到達那個國家時，大風猛烈地吹打，船全部被破壞了。當時，商人們各自用手腳劃水，漂浮著想要到達彼岸。羅剎女們聽說大海里有船被破壞，就去救他們，一下子抓住了五百個商人，和他們一起享受五欲之樂，歡喜雀躍。後來，羅剎女和商人生了孩子，才把這些商人安置在一座鐵城裡。安置好后，她們就變化成原本的模樣，變得端莊美麗，比一般人更漂亮，只是比不上天人。她們有時變成少女，有時又變成快要出嫁的樣子。變化好身體后，用香湯沐浴，塗上香料，穿上各種衣服，戴上各種瓔珞，裝飾身體，頭上戴著各種美麗的花冠，全身都垂著花朵和瓔珞，作為裝飾。她們還用美麗的花朵裝飾身體，用花朵做成瓔珞，在花鬘上懸掛著寶鈴，快速地走到商人們那裡。到了之後，她們對商人們說：『各位聖子不要害怕，各位聖子不要憂愁。把你們的手給我，把你們的胳膊給我，把你們的手腕給我。』當時，商人們爲了保命，因為害怕死亡，就真的把她們當成女子，把手臂給了她們。羅剎女們把商人們渡到大海中，渡過之後，用慈悲的語氣對商人們說：『歡迎各位聖子！你們從哪裡遠道而來？各位聖子！來和我們做夫妻吧，可憐可憐我們，做我們的主人。我們現在沒有人愛，你們做我們的依靠，消除我們的憂愁煩惱，做我們的家長，我們會依法侍奉你們，不會讓你們有任何損失。各位聖子！可以來我們家，歡歡喜喜地享受五欲之樂。你們不要憂愁，不要害怕，一切家業，我們都會準備好，凡是你們需要的，我們都有。海神一定很憐憫我們，所以才把你們帶到我們這裡。』 當時，所有的商人們都對羅剎女說：『好啊，姐妹們！你們安心吧，可以稍微等一下，等我們散去憂愁。』當時，商人們各自住在一個地方，心裡悲傷，大聲哭泣，有人喊著：『嗚呼，父母啊！』有人喊著：『嗚呼，兄弟啊！』有人喊著：『嗚呼，姐妹啊！』有人喊著：『嗚呼，我所愛的親人眷屬啊！』有人喊著：『嗚呼，宗族啊！我們現在已經離開了親人。』有人喊著：『我們現在離開了所愛的人。』有人喊著：『嗚呼，美好的閻浮提世界啊！』他們發出這樣悲傷的哭喊聲。又互相告訴說：『嗚呼，要忍耐啊！』說完這些話，各自嘆氣，互相安慰，互相安心。

English version: If they prepared gradually in this way, upon reaching the sea, they would worship the sea god, prepare all kinds of ships, and then hire five people. These five people were: one to steer the ship, one to row, one to bail out water, one skilled in diving and floating, and one to be the captain. These people would tell each other: 'All sins must be thoroughly repented.' They would also teach them the methods of entering the sea, and then they would begin to enter the sea to seek treasures. At that time, these people, upon reaching the sea, suddenly encountered a strong wind that blew their ships to the land of the Rakshasas. In the land of the Rakshasas, there were many Rakshasa women. When the ships were about to reach that country, the strong wind fiercely battered them, and all the ships were destroyed. At that time, the merchants each used their hands and feet to paddle, floating and trying to reach the shore. The Rakshasa women, upon hearing that ships had been destroyed in the sea, went to rescue them, and at once captured five hundred merchants, and together with them enjoyed the pleasures of the five desires, rejoicing and leaping for joy. Later, the Rakshasa women had children with the merchants, and then they placed these merchants in an iron city. After settling them, they transformed into their original forms, becoming dignified and beautiful, more beautiful than ordinary people, though not as beautiful as the heavenly beings. Sometimes they transformed into young girls, and sometimes into the appearance of those about to be married. After transforming their bodies, they bathed in fragrant water, applied perfumes, put on various clothes, and wore various necklaces, adorning their bodies. On their heads, they wore various beautiful flower crowns, and all over their bodies hung flowers and necklaces as decorations. They also adorned their bodies with beautiful flowers, made necklaces of flowers, and hung precious bells on the flower garlands, quickly going to where the merchants were. Upon arriving, they said to the merchants: 'Holy sons, do not be afraid, holy sons, do not worry. Give me your hands, give me your arms, give me your wrists.' At that time, the merchants, in order to save their lives, because they were afraid of death, truly regarded them as women and gave them their arms. The Rakshasa women ferried the merchants across the sea, and after crossing, they spoke to the merchants with compassionate words: 'Welcome, holy sons! Where have you come from? Holy sons! Come and be our husbands, have pity on us, be our masters. We have no one to love us now, you are our refuge, eliminate our worries and troubles, be our heads of household, and we will serve you according to the law, without letting you suffer any loss. Holy sons! You can come to our home and joyfully enjoy the pleasures of the five desires. Do not worry, do not be afraid, we will prepare all the household affairs, and whatever you need, we have. The sea god must have had great compassion for us, so he brought you to us.' At that time, all the merchants said to the Rakshasa women: 'Good, sisters! Be at ease, you can wait a little while, until we have dispelled our worries.' At that time, the merchants each stayed in one place, their hearts filled with sorrow, crying loudly. Some cried out: 'Oh, my parents!' Some cried out: 'Oh, my brothers!' Some cried out: 'Oh, my sisters!' Some cried out: 'Oh, my beloved relatives and family!' Some cried out: 'Oh, my clan! We have now left our relatives.' Some cried out: 'We have now left those we love.' Some cried out: 'Oh, the beautiful Jambudvipa world!' They made such sorrowful cries. They also told each other: 'Oh, we must endure!' After saying these words, they each sighed, comforted each other, and reassured each other.

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。詣羅剎城漸漸而行，未到彼城，于其中路，見有一所，其地寬廣，皆悉平正，無有荊棘沙礫瓦石，一切塵土皆悉無有，生諸青草，其草繁茂，甚大𦟛直，可愛可樂。有好樹林，其林花果，枝葉扶疏，狀若青雲叆叇垂布，是大林處，廣大無邊。時彼林所，一切樹木，我今當說。

「那迦多摩羅樹，迦尼迦羅樹，阿濕波他樹，尼拘陀樹，烏徒婆羅樹，波羅叉樹，可阇啰樹，迦離啰等。種種諸樹。

「復有種種香花之樹，彌滿彼林，其花樹者，所謂阿題目多迦花樹，瞻波迦花樹，阿輸迦花樹，波多羅花樹，波利師迦花樹，拘蘭荼迦花樹，拘毗陀羅華樹，檀奴沙迦梨迦花樹，目真鄰陀花樹，蘇摩那等，種種花樹。彼等諸樹，或始出萠者，或有已成萌者，或復欲開敷者，或已成華，或華開已而萎落者，有如是等香華雜樹。復有種種諸果子樹，所謂庵婆羅樹，閻浮果樹，俱阇果樹，破那婆樹，鎮頭迦樹，呵梨勒樹，毗醯勒樹，庵婆勒樹，有如是等種種果樹。其諸果樹，或生或熟，或有成熟始可食者，或有過熟已墮落者，或始花者，復有如是種種諸樹。

「復有諸鳥游集其上，所謂鸚鵡鸜鵒等鳥，俱翅羅鳥，孔雀王鳥，迦陵頻伽鳥，命命鳥等，如是無量種種諸鳥。

「復有種種雜花池沼，所謂優缽羅花，缽頭摩花，拘物頭花，分陀利花，如是等花彌覆池上。于其池中，復有諸鳥，所謂鴻鵠鳧雁崑崙鴛鴦等鳥，遊戲池中，光嚴彼池，觀者欣悅，能滅憂煩。其羅剎城，四壁潔白，狀如珂雪，又如冰山。其城在地，若遙觀者，乃見彼城，如白雲隊從地涌出。其諸城上，復有樓閣，種種卻敵，周匝女墻，四廂隍塹。其塹岸上，欄楯圍繞，或有樓閣。其樓閣中，有諸窗牖，復有天宮臺殿堂閣，欄楯齊整。其諸閣道，微妙端嚴，寶帳幃蓋，彌覆其上。其城周匝，建諸幢幡，施設寶案，于香爐中，燒諸妙香。

「爾時，諸羅剎女將諸商人，向彼城已，教脫舊衣，以諸香湯，沐浴其體，令坐種種妙勝之座，以五欲具，而娛樂之，五音諸聲，於前而作，以如是等種種方便，經于久時，受大快樂，歡喜悅悆，迭相娛樂。后時彼諸羅剎女等，告諸商人：『善哉聖子！是城南面，不得從彼出向某處

現代漢語譯本：他們逐漸向羅剎城走去，還沒到城，在半路上，看到一個地方，那地方寬闊平坦，沒有荊棘沙礫瓦石，也沒有任何塵土，長滿了青草，草長得茂盛，又高又直，非常可愛。還有美麗的樹林，樹林里的花果，枝葉茂盛，像青雲一樣垂掛著，那是一片廣闊無邊的大樹林。當時，那片樹林里，我將要說出所有的樹木。 『那迦多摩羅樹，迦尼迦羅樹，阿濕波他樹，尼拘陀樹，烏徒婆羅樹，波羅叉樹，可阇啰樹，迦離啰等。各種各樣的樹木。 『還有各種各樣的香花樹，遍佈那片樹林，那些花樹，就是所謂的阿題目多迦花樹，瞻波迦花樹，阿輸迦花樹，波多羅花樹，波利師迦花樹，拘蘭荼迦花樹，拘毗陀羅花樹，檀奴沙迦梨迦花樹，目真鄰陀花樹，蘇摩那等，各種各樣的花樹。那些樹木，有的剛發芽，有的已經長成幼苗，有的將要開花，有的已經開花，有的花開過已經凋落，有這樣各種各樣的香花雜樹。還有各種各樣的果樹，就是所謂的庵婆羅樹，閻浮果樹，俱阇果樹，破那婆樹，鎮頭迦樹，呵梨勒樹，毗醯勒樹，庵婆勒樹，有這樣各種各樣的果樹。那些果樹，有的正在生長，有的已經成熟，有的成熟了剛可以吃，有的已經過熟掉落，有的剛開花，還有這樣各種各樣的樹木。 『還有各種鳥類聚集在樹上，就是所謂的鸚鵡、鸜鵒等鳥，俱翅羅鳥，孔雀王鳥，迦陵頻伽鳥，命命鳥等，像這樣無數種鳥。 『還有各種各樣的雜花池沼，就是所謂的優缽羅花，缽頭摩花，拘物頭花，分陀利花，像這樣的花覆蓋在池塘上。在池塘里，還有各種鳥類，就是所謂的鴻鵠、鳧雁、崑崙、鴛鴦等鳥，在池塘里嬉戲，使池塘光彩奪目，觀看的人感到欣喜，能夠消除憂愁煩惱。那羅剎城的四壁潔白，像珂雪一樣，又像冰山。那座城在地上，如果從遠處看，會看到那座城，像白雲一樣從地上涌出來。城上還有樓閣，各種各樣的防禦工事，周圍有女墻，四面有護城河。護城河岸上，有欄桿圍繞，或者有樓閣。樓閣里，有各種窗戶，還有天宮臺殿堂閣，欄桿整齊。那些閣道，精美端莊，寶帳帷幔，覆蓋在上面。城周圍，豎立著各種旗幟，設定著寶案，在香爐里，燃燒著各種美妙的香。 『當時，那些羅剎女將那些商人帶到城裡后，讓他們脫下舊衣服，用各種香湯沐浴身體，讓他們坐在各種美妙的座位上，用五欲之樂來娛樂他們，各種音樂聲在他們面前響起，用這樣各種各樣的方法，經過很長時間，享受著極大的快樂，歡喜愉悅，互相娛樂。後來，那些羅剎女對那些商人說：『善哉聖子！這座城的南面，不能從那裡出去到某個地方。』

English version: They gradually proceeded towards the Rakshasa city. Before reaching the city, they saw a place along the way. The ground was wide and flat, without thorns, gravel, tiles, or stones. There was no dust at all, and it was covered with green grass. The grass was lush, tall, and straight, making it very lovely and pleasing. There were also beautiful forests, with flowers and fruits, and branches and leaves that were lush, hanging down like blue clouds. It was a vast and boundless forest. At that time, in that forest, I will now describe all the trees. 'Naga-tamala trees, Kanikara trees, Ashvattha trees, Nyagrodha trees, Udumbara trees, Palasha trees, Kadara trees, Kalira trees, and various other kinds of trees.' 'There were also various fragrant flowering trees, filling the forest. These flowering trees were the so-called Atimuktaka flower trees, Champaka flower trees, Ashoka flower trees, Patala flower trees, Parijataka flower trees, Kurantaka flower trees, Kuvindara flower trees, Dhanushakari flower trees, Muchilinda flower trees, Sumana trees, and various other kinds of flowering trees. Some of these trees were just sprouting, some had already grown into seedlings, some were about to bloom, some had already bloomed, and some had bloomed and withered. There were various kinds of fragrant flowering trees like these. There were also various kinds of fruit trees, such as the Amra trees, Jambudvipa trees, Kusa trees, Panasa trees, Tinduka trees, Haritaki trees, Vibhitaka trees, Amalaka trees, and various other kinds of fruit trees. Some of these fruit trees were growing, some were ripe, some were ripe and ready to eat, some were overripe and had fallen, and some were just flowering. There were various kinds of trees like these.' 'There were also various birds gathering on the trees, such as parrots, mynas, Kokila birds, peacock kings, Kalavinka birds, Jivanjiva birds, and countless other kinds of birds.' 'There were also various ponds filled with mixed flowers, such as Utpala flowers, Padma flowers, Kumuda flowers, Pundarika flowers, and other such flowers covering the ponds. In the ponds, there were also various birds, such as swans, ducks, geese, Kunlun birds, and mandarin ducks, playing in the ponds, making the ponds radiant. Those who saw them felt joy and could dispel their worries and troubles. The four walls of the Rakshasa city were pure white, like snow or ice mountains. The city was on the ground, and if one looked at it from afar, it would appear as if the city was emerging from the ground like white clouds. On the city, there were also pavilions, various kinds of defensive structures, surrounding parapets, and moats on all four sides. On the banks of the moats, there were railings, or pavilions. In the pavilions, there were various windows, as well as heavenly palaces, terraces, halls, and pavilions, with neat railings. The corridors were exquisite and dignified, with precious tents and canopies covering them. Around the city, various banners were erected, and precious tables were set up, with various wonderful incense burning in the incense burners.' 'At that time, the Rakshasa women led the merchants into the city, had them take off their old clothes, bathed their bodies with various fragrant waters, had them sit on various wonderful seats, and entertained them with the pleasures of the five senses. Various musical sounds were played before them. In this way, they enjoyed great happiness for a long time, feeling joyful and delighted, and entertaining each other. Later, the Rakshasa women said to the merchants: 'Good sirs! The south side of this city is not a place from which you can go out to somewhere.'

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。』時諸商人，有一商主，智慧深細，聰明利見，即生疑念，作是思惟：『以何等故？此之諸女，斷我等輩，于南面處，不聽行過，詣于彼所？我應可伺諸女睡臥如是之時，尋於此道，往至其女所禁之處，次第觀看，欲知彼處善惡之事，若其知已，即當如事應行方便。』

「爾時，商主作是念已，即伺彼諸羅剎女等臥睡眠已，遂從臥床安詳而起，不令有聲，即執利刀，從家而出，尋逐意趣，漸漸前進。至於少地，見一微徑恐怖之所，無有草木，甚可畏懼，乃聞有人大叫喚聲，狀如叫喚大地獄中苦痛之聲。聞此聲已，遂大怖畏，身毛皆豎，默然而住，良久喘定，漸安身心，氣力稍增，還詣彼道，漸漸復進。其路未遠見一鐵城，其城高峻，乃是所聞聲出之處。詣彼城已，周匝巡行，而不見門。到于北面，見有一樹，名曰合歡，近城而生，其樹高大，出於城上。時彼商主，見斯樹已，即上其樹，觀看城內，見彼城中，多有人死，過百餘數，或有死者，已被食半，或命未斷，半身支解，或有飢渴逼惱而坐。或復消瘦，唯有筋骨，眼目欠陷，如井底星，迷悶在地，頭髮蓬亂，塵土坌身，甚大羸瘦，各相割肉而啖食之。以是因緣，作大叫喚，如閻羅王所居之處，見諸眾生，受大苦惱。是大商主，見是事已，亦復如是生大恐怖，身毛皆豎。時大商主，復經少時，安心定意，恐怖稍除，氣力漸生，即以手捉合歡樹枝而搖動之，一枝動已，舉樹枝葉互相掁觸，而有聲出。

「爾時，受苦諸人等輩，聞是聲已，仰觀城上，見彼商主在合歡樹，見已悲呼！而問之言：『汝是誰也？為是天耶？為是龍耶？為野叉耶？為乾闥婆？為阿修羅？為迦樓羅？為緊那羅？為是摩睺羅伽？為是帝釋憍尸迦耶？為是天尊大梵王耶？或能見我在於厄難，憐愍我輩故來至此，欲來救拔我等苦也。』時彼人輩，合十指掌，頭頂遙禮，哀泣發聲，仰面上觀，作如是白：『善哉仁者！當於我輩，生大慈愍，脫我此難，我等皆是愛別離人，汝今應當濟拔於我，作是方便，令我等輩還能到于親愛之所。』爾時商主，從彼苦人聞是語已，郁怏不樂，身心悲惱，而報彼言：『是諸人輩當知！我今非是天也，亦非龍也，乃至我非大梵天也

當時，商人們中有一位商主，他智慧深邃，見識敏銳，心中產生了疑惑，他思忖道：『為什麼這些女子要阻止我們從南面經過，不讓我們去她們那裡呢？我應該找機會，等她們睡著的時候，沿著這條路，去她們禁止的地方，依次檢視，想知道那裡是好是壞，如果知道了，就應該採取相應的對策。』 當時，商主這樣想后，就等待那些羅剎女們睡著，然後悄悄地從床上起來，不發出聲音，拿著一把鋒利的刀，從家裡出來，按照自己的想法，慢慢地前進。走到一處地方，看到一條小路，那裡令人恐懼，沒有草木，非常可怕，還聽到有人大聲呼叫，像地獄中受苦的慘叫聲。聽到這聲音后，他非常害怕，汗毛都豎了起來，默默地站著，過了很久才喘過氣來，漸漸地安定了身心，力氣稍微恢復，又回到那條路上，慢慢地前進。路不遠，就看到一座鐵城，那城高聳入雲，正是他聽到的聲音發出的地方。到了城邊，他繞著城走了一圈，沒有看到門。走到北面，看到一棵樹，名叫合歡，靠近城邊生長，那樹高大，超出城墻。當時，商主看到這棵樹，就爬了上去，觀看城內，看到城裡死了很多人，超過一百多人，有的死了，已經被吃掉了一半，有的還沒斷氣，半身殘缺，有的飢渴難耐地坐著。有的瘦得只剩下皮包骨頭，眼睛凹陷，像井底的星星，昏迷在地上，頭髮蓬亂，身上沾滿塵土，非常瘦弱，他們互相割肉吃。因為這個原因，發出大聲的慘叫，就像閻羅王居住的地方，看到眾生遭受巨大的痛苦。這位商主看到這些情況后，也感到非常恐懼，汗毛都豎了起來。過了一會兒，商主才安心定神，恐懼稍微消除，力氣漸漸恢復，就用手抓住合歡樹的樹枝搖動，一根樹枝動了，整棵樹的枝葉互相碰撞，發出聲音。 當時，那些受苦的人們聽到這聲音后，抬頭看城上，看到商主在合歡樹上，看到后悲傷地呼喊！問他說：『你是誰啊？是天神嗎？是龍嗎？是夜叉嗎？是乾闥婆嗎？是阿修羅嗎？是迦樓羅嗎？是緊那羅嗎？是摩睺羅伽嗎？是帝釋憍尸迦嗎？是天尊大梵天嗎？或許是看到我們身處困境，可憐我們才來到這裡，想要救我們脫離苦難。』當時，那些人合起雙手，頭頂遙拜，哀哭著發出聲音，仰面向上看，這樣說道：『善良的仁者！請對我們生起大慈悲心，救我們脫離這個苦難，我們都是與所愛之人分離的人，你現在應該救拔我們，想辦法讓我們能夠回到親愛的人身邊。』當時，商主從那些受苦的人那裡聽到這些話后，心情鬱悶不樂，身心悲傷，回答他們說：『你們這些人應該知道！我不是天神，也不是龍，甚至不是大梵天。』

At that time, among the merchants, there was a merchant leader, who was wise and insightful, and he immediately became suspicious, thinking: 'Why do these women prevent us from passing through the south, not allowing us to go to their place? I should find an opportunity, when they are asleep, to follow this path, go to the place they forbid, and look around, to find out if it is good or bad there. If I know, I should take appropriate measures.' At that time, after the merchant leader thought this, he waited for those Rakshasa women to fall asleep, then quietly got out of bed, without making a sound, took a sharp knife, and left his house, following his intention, slowly advancing. He reached a place and saw a small path, which was terrifying, without any vegetation, very frightening, and he also heard people shouting loudly, like the cries of suffering in hell. After hearing this sound, he was very scared, his hair stood on end, he stood silently, and after a long time, he caught his breath, gradually calmed his mind and body, and his strength slightly recovered. He returned to that path and slowly advanced. Not far away, he saw an iron city, which was towering high, and it was the place where the sound he heard came from. When he reached the city, he walked around it, but did not see a gate. When he reached the north side, he saw a tree, named Hehuan, growing near the city, the tree was tall and exceeded the city wall. At that time, the merchant leader saw this tree, climbed it, and looked inside the city, seeing that many people had died in the city, more than a hundred, some had died and had been eaten halfway, some were not yet dead, with half of their bodies dismembered, some were sitting there, suffering from hunger and thirst. Some were so thin that only their bones were left, their eyes were sunken, like stars at the bottom of a well, they were unconscious on the ground, their hair was disheveled, their bodies were covered in dust, they were very weak, and they were cutting each other's flesh to eat. Because of this, they were shouting loudly, like the place where King Yama resides, seeing sentient beings suffering greatly. When the merchant leader saw these things, he also felt very scared, and his hair stood on end. After a while, the merchant leader calmed his mind, his fear slightly subsided, and his strength gradually recovered. He grabbed the branches of the Hehuan tree and shook them. When one branch moved, the branches and leaves of the whole tree collided with each other, making a sound. At that time, those suffering people heard this sound, looked up at the city, and saw the merchant leader on the Hehuan tree. After seeing him, they cried out sadly! They asked him: 'Who are you? Are you a god? Are you a dragon? Are you a Yaksha? Are you a Gandharva? Are you an Asura? Are you a Garuda? Are you a Kinnara? Are you a Mahoraga? Are you Indra Kausika? Are you the great Brahma? Perhaps you saw us in distress, took pity on us, and came here to save us from suffering.' At that time, those people put their palms together, bowed their heads in the distance, cried out, looked up, and said: 'Kind sir! Please have great compassion for us, save us from this suffering, we are all people separated from our loved ones, you should now save us, find a way to let us return to our loved ones.' At that time, after the merchant leader heard these words from the suffering people, he was depressed and unhappy, his mind and body were sad, and he replied to them: 'You people should know! I am not a god, nor a dragon, nor even the great Brahma.'

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。但我等輩，從閻浮提，興生至此，為求財故，入于大海，我等將欲至於陸地，忽遇大風，船舶破散，值諸婦女，來至我邊，濟拔我等。從爾已來，我輩常共如是諸女，歡娛受樂。我今云何能濟汝苦？』是時商主復問彼言：『汝諸人等！云何在此受如斯事？』彼苦人輩即答言曰：『善哉善人！我等今者亦復如是，從閻浮提，興販商賈，為財寶故，來入大海，欲至彼岸，遇值惡風，吹壞船舶。我等彼時，亦遭如是羅剎之女，濟度彼難，亦復共我，受五欲樂。但聞汝等有如是聲，是羅剎女即知大海有船破壞，于彼之時，將我等輩置鐵城中。我等來日，行人同伴亦五百人，入此城來，已被他食二百五十，今惟二百五十人在，我等亦共彼輩和合，生於男女。彼羅剎女，語言微妙，其聲婉媚，但彼女等貪食肉故，共生男女，悉還食盡。汝諸人輩！慎莫共彼受樂娛樂。何以故？彼甚可畏，無愛心故。』是時商主，復問彼言：『諸人等輩！頗有方便，得脫如此羅剎難不？』彼即報言：『有一方便。』商主復問：『方便如何？善哉為說。』彼等報言：『十五日滿四月節會大喜樂日，月與昴宿合會之時，有一馬王，名曰雞尸(隋言多發)，形貌端正，見者樂觀，白如珂貝，其頭紺黑，行疾如風，聲如妙鼓。彼所停處，乃有粳米，自無糠糩，甚大鮮白，香美具足，彼馬所食。食是米已，來詣海岸，露現半身，口出人聲，而作是言：「誰欲渡彼大咸苦水？」如是三說，「我今當令安隱得渡鹹水彼岸。」汝等若值如是馬者，即得免難，唯有此事，更無餘也。汝等！若欲脫諸難者，勿泄此言。』商主復問：『汝等頗覆曾見雞尸馬王如此已不？汝若見者，何不親近？汝若親近，何不渡汝？汝初得聞，從誰而聞如此之事？虛也實也？』彼等報言：『善哉仁者！我從虛空，聞如是聲：「閻浮提內，諸商人輩，愚癡無智。所以者何？不能至彼昴月交合十五日滿是大節會歡樂之時，四月節中，不能詣彼北道而行，若行彼處，應見馬王，形貌端正，觀者無厭，食凈粳米，從於彼處，來詣海岸，露現半身。日別三時，唱如是言：『誰欲渡彼大咸苦水至於彼岸？我能安隱渡之令過，從於此處得至彼岸。』」眾人聞已，而有信者，尋虛空聲，詣于北道馬王之所。雖往其所，不受彼言，而復還歸

『但我等這些人，從閻浮提來到這裡，爲了求取財富，進入大海。我們正要到達陸地時，忽然遭遇大風，船隻破散，遇到一些婦女，她們來到我們身邊，救助了我們。從那時起，我們常常和這些女子一起，歡快地享受快樂。我如今怎麼能救你的苦難呢？』當時，商主又問他們說：『你們這些人！為什麼在這裡遭受這樣的事情？』那些受苦的人回答說：『善良的人啊！我們現在也是這樣，從閻浮提出發，做買賣，爲了財寶，來到大海，想要到達彼岸，遇到了惡劣的風，吹壞了船隻。我們當時，也遭遇了這些羅剎女，她們救助了我們，也和我們一起，享受五欲之樂。但聽到你們有這樣的聲音，那些羅剎女就知道大海有船隻破損，在那時，就把我們這些人關進了鐵城中。我們前天，同行的夥伴也有五百人，進入這個城裡，已經被她們吃了二百五十人，現在只剩下二百五十人。我們也和她們一起，生兒育女。那些羅剎女，說話聲音美妙，聲音婉轉動聽，但她們貪吃肉，所以和她們生的兒女，都被她們吃光了。你們這些人！千萬不要和她們一起享受快樂。為什麼呢？她們非常可怕，沒有愛心。』當時，商主又問他們說：『各位！有沒有什麼辦法，可以擺脫這樣的羅剎之難呢？』他們回答說：『有一個辦法。』商主又問：『是什麼辦法？請說出來。』他們說：『在十五日滿四月節會大喜樂的日子，月亮和昴宿星相會的時候，有一匹馬王，名叫雞尸（隋朝話叫多發），外形端正，看到的人都喜歡，白如珂貝，頭是紺黑色，行走速度像風一樣快，聲音像美妙的鼓聲。它停留的地方，有粳米，沒有糠秕，非常大而潔白，香美俱全，是那匹馬吃的。吃了這種米后，它會來到海岸，露出半個身子，口中發出人聲，說：『誰想渡過這大咸苦水？』這樣說三次，『我今天會安全地讓你們渡過鹹水到達彼岸。』你們如果遇到這樣的馬，就可以免除災難，只有這件事，沒有其他辦法了。你們！如果想要擺脫災難，不要泄露這件事。』商主又問：『你們是否曾經見過雞尸馬王這樣？如果你們見過，為什麼不靠近它？如果你們靠近了，為什麼不讓它渡你們？你們最初聽到這件事，是從誰那裡聽到的？是真是假？』他們回答說：『善良的人啊！我們從虛空中，聽到這樣的聲音：『閻浮提內的商人，愚癡沒有智慧。為什麼呢？不能在昴月交合十五日滿是大節會歡樂的時候，四月節中，不能去北邊道路行走，如果走那裡，應該會見到馬王，外形端正，看到的人不會厭倦，吃著乾淨的粳米，從那裡來到海岸，露出半個身子。每天三次，唱著說：『誰想渡過這大咸苦水到達彼岸？我能安全地渡你們過去，從這裡到達彼岸。』眾人聽到后，有相信的人，就按照虛空中的聲音，去北邊道路尋找馬王。雖然去了那裡，卻不相信它說的話，又回來了。

'But we, from Jambudvipa, came here seeking wealth, entering the great sea. As we were about to reach land, we suddenly encountered a great storm, our ships were wrecked, and we met some women who came to our aid and rescued us. Since then, we have often been with these women, joyfully enjoying pleasures. How can I now relieve your suffering?' At that time, the merchant leader asked them again, 'You people! Why are you suffering such things here?' Those suffering people replied, 'Good sir! We are also like this now, from Jambudvipa, engaging in trade, for the sake of treasures, we came into the great sea, wanting to reach the other shore, we encountered a terrible storm that wrecked our ships. At that time, we also encountered these Rakshasa women, who rescued us from that difficulty, and also shared with us the pleasures of the five desires. But upon hearing your voices, those Rakshasa women knew that ships had been wrecked in the sea, and at that time, they put us in an iron city. The day before yesterday, our companions, also five hundred people, entered this city, and two hundred and fifty of them have already been eaten. Now there are only two hundred and fifty of us left. We also have children with them. Those Rakshasa women, their voices are beautiful and gentle, but because they are greedy for meat, all the children they have with us are eaten by them. You people! Be careful not to enjoy pleasures with them. Why? Because they are very frightening and have no love.' At that time, the merchant leader asked them again, 'You people! Is there any way to escape this Rakshasa difficulty?' They replied, 'There is one way.' The merchant leader asked again, 'What is the way? Please tell us.' They said, 'On the fifteenth day of the full fourth month festival, a day of great joy, when the moon and the Pleiades constellation meet, there is a horse king named Kishi (in the Sui language, it's called 'Many Hairs'), with a handsome appearance, pleasing to see, white as a conch shell, with a dark blue head, moving as fast as the wind, and a voice like a wonderful drum. Where it stops, there is unhusked rice, very large and white, fragrant and delicious, which the horse eats. After eating this rice, it comes to the shore, revealing half of its body, and speaks in a human voice, saying, 'Who wants to cross this great salty bitter water?' It says this three times, 'Today I will safely lead you across the salty water to the other shore.' If you encounter such a horse, you can escape the disaster. This is the only way, there is no other. You! If you want to escape these difficulties, do not reveal this secret.' The merchant leader asked again, 'Have you ever seen the horse king Kishi like this? If you have seen it, why didn't you approach it? If you approached it, why didn't it take you across? From whom did you first hear about this? Is it true or false?' They replied, 'Good sir! We heard such a voice from the void: 'The merchants in Jambudvipa are foolish and without wisdom. Why? They cannot go to the north road during the full moon of the fifteenth day of the fourth month festival, when the moon and the Pleiades meet. If they go there, they should see the horse king, with a handsome appearance, pleasing to see, eating clean unhusked rice, coming from there to the shore, revealing half of its body. Three times a day, it sings, saying, 'Who wants to cross this great salty bitter water to the other shore? I can safely take you across, from here to the other shore.' After hearing this, some people believed it and followed the voice in the void to the north road to find the horse king. Although they went there, they did not believe what it said and returned.'

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。我等皆由愛羅剎女，是故如此，今受是厄。』是時商主，復問彼言：『汝等去來，可共詣彼馬王之所？』彼等報言：『我欲上城，城即增長，掘地欲出，其孔還合，我等是處，無解脫期，我輩必為羅剎女食，何當得見彼親眷屬？汝等人輩！慎莫放逸，隨意所去，速詣父母及自眷屬，還歸本鄉。唯愿汝等！心意和合。我等人輩，本生某處，某城某邑。善哉汝等！若至彼處，為我等輩，問訊父母及余諸親朋友知識。』作是語已，復告彼言：『汝等后時，更莫發心向彼大海。何以故？于大海內，有諸恐怖，所謂海潮，或時黑風，水流漩洄，低彌羅魚蛟龍等怖，諸羅剎女，如是等怖。大海之中，多種畏難。汝等人輩！但在彼處，以諸方便，隨宜活命，乃至傭力，亦可存濟，以是方便，得共父母妻子眷屬，不復分離，能行佈施，多造福業，嚴持齋戒。』

「是時商主，聞彼語已，生大恐怖，遂即從彼合歡樹下。下彼樹時，彼諸人輩，一時發聲，叫喚啼哭：『嗚呼大苦！嗚呼極苦！閻浮提內微妙之地，何當復能得見彼處？我若本知有是厄難，寧住在彼，餐啖牛糞，用為活命，不為求財而來此也。』爾時商主既下樹已，依著來道，還向本處，見彼等輩，諸羅剎女，猶故睡眠。商主爾時，還即眠臥，至於天曉，便作是念：『云何令彼諸商人輩得知此事，而不令彼羅剎女覺？我今若當輒出是言向彼說者，是即漏泄，若其漏泄令彼羅剎諸女聞者，恐將我等至厄難處。我之此語，應須隱默，乃至四月，臨當節會大歡樂時，馬王來日，乃可出言而告彼等。所以者何？昔有偈說：

「『凡於知識處，　　輕陳心實者， 其事當泄漏，　　聞者各各傳， 是以怨所得，　　便受大苦惱。 故有智慧者，　　惟不漏其言。』

「爾時，商主思惟是已，隱默而住，乃至四月歡樂會時，方始告彼諸商人言：『善哉諸人！汝等今者慎莫放逸，莫生戀著，勿生愛心，或貪婦女，或貪飲食及余資財。我于汝等，極生憐愍，我今密語，欲相示告。汝諸人輩！若見諸女睡安隱時，可共集會，同向某處。』

「時諸商人，聞彼商主說是語已，猶如師子在於山林，忽大哮吼，有諸凡獸，在彼山邊，聞其吼聲，生大驚怖，各相謂言：『我等今者未脫大海可惡之事

『我們都是因為愛上了羅剎女，所以才落到如此地步，現在遭受這樣的災難。』這時，商主又問他們說：『你們去來，可以一起去馬王那裡嗎？』他們回答說：『我們想上城，城就增長，挖地想出去，那個洞又合上了，我們在這裡，沒有解脫的期限，我們必定會被羅剎女吃掉，何時才能見到自己的親眷屬？你們這些人！千萬不要放縱，隨意亂走，趕快去見父母和自己的親眷屬，回到自己的家鄉。只希望你們！心意和合。我們這些人，本來出生在某處，某城某邑。好啊你們！如果到了那裡，為我們這些人，問候父母和其餘的親朋好友。』說完這些話，又告訴他們說：『你們以後，不要再發心向那大海去了。為什麼呢？在大海里，有很多恐怖的事情，比如海潮，有時會有黑風，水流漩渦，低彌羅魚蛟龍等可怕的東西，還有羅剎女，這些都是恐怖的事情。大海之中，有很多的畏懼和困難。你們這些人！就在那裡，用各種方法，隨宜生活，哪怕是做傭工，也可以生存下去，用這種方法，可以和父母妻子眷屬在一起，不再分離，能夠行佈施，多造福業，嚴格持守齋戒。』 這時，商主聽了他們的話，感到非常恐懼，於是就從那合歡樹下下來。當他下樹的時候，那些人一起發出聲音，叫喊啼哭：『嗚呼，太痛苦了！嗚呼，極其痛苦！閻浮提內美好的地方，何時才能再次見到那裡？我如果早知道有這樣的災難，寧願住在那裡，吃牛糞來維持生命，也不爲了求財而來到這裡。』這時，商主下了樹后，沿著來時的路，返回原來的地方，看到那些羅剎女，還在睡覺。商主這時，也回去睡覺，到了天亮，就想：『怎樣才能讓那些商人們知道這件事，而不讓那些羅剎女察覺呢？我現在如果貿然說出來告訴他們，那就是泄露了秘密，如果泄露了秘密讓那些羅剎女聽到，恐怕會把我們帶到災難的地方。我的這些話，應該保持沉默，直到四個月后，臨近節會大歡樂的時候，馬王來的日子，才可以說出來告訴他們。為什麼呢？以前有偈語說： 『凡是在認識的人面前，輕易說出心裡話的，事情就會被泄露，聽到的人會各自傳播，因此被怨恨的人知道，就會遭受很大的痛苦。所以有智慧的人，不會輕易泄露自己的話。』 這時，商主思考完這些，就保持沉默，直到四個月歡樂會的時候，才開始告訴那些商人說：『好啊各位！你們現在千萬不要放縱，不要產生留戀，不要產生愛心，或者貪戀婦女，或者貪戀飲食以及其他資財。我對你們，非常憐憫，我現在要秘密地告訴你們。你們這些人！如果看到那些女人睡得很安穩的時候，可以一起逃走，一起去某個地方。』 當時，那些商人，聽到商主說這些話后，就像獅子在山林里，突然大吼一聲，那些在山邊的野獸，聽到吼聲，都感到非常驚恐，互相說道：『我們現在還沒有脫離大海可怕的事情』

'We are all because of love for the Rakshasa women, that's why we are like this, now suffering this calamity.' At this time, the merchant chief asked them again: 'When you go back and forth, can you go to the horse king's place together?' They replied: 'We want to go up to the city, and the city grows, we dig the ground to get out, but the hole closes again. We are here, with no hope of liberation. We will surely be eaten by the Rakshasa women. When will we be able to see our relatives? You people! Be careful not to be indulgent, do not wander around, quickly go to see your parents and your own relatives, and return to your hometown. We only hope that you! Your hearts are in harmony. We people, were originally born in a certain place, a certain city or town. Good for you! If you get there, for us, please greet our parents and other relatives and friends.' After saying these words, he told them again: 'In the future, do not set your minds on going to that great sea again. Why? In the great sea, there are many terrifying things, such as the tides, sometimes black winds, swirling currents, and fearsome things like the Timi Luo fish and dragons, and the Rakshasa women, these are all terrifying things. In the great sea, there are many fears and difficulties. You people! Just stay there, use various methods, live as you see fit, even if you work as a laborer, you can survive. By this method, you can be with your parents, wife, and relatives, and not be separated again. You can give alms, do more good deeds, and strictly observe the fasts.' At this time, the merchant chief, after hearing their words, felt great fear, and then came down from under that acacia tree. When he came down from the tree, those people all made a sound, crying and wailing: 'Alas, great suffering! Alas, extreme suffering! The wonderful place in Jambudvipa, when will we be able to see it again? If I had known that there would be such a disaster, I would rather have stayed there, eating cow dung to survive, than to have come here for wealth.' At this time, after the merchant chief came down from the tree, he followed the way he had come, and returned to the original place, seeing that the Rakshasa women were still sleeping. The merchant chief then went back to sleep, and when it was dawn, he thought: 'How can I let those merchants know about this, without letting those Rakshasa women notice? If I rashly speak out and tell them now, that would be a leak of the secret. If the secret is leaked and those Rakshasa women hear it, I am afraid they will take us to a place of disaster. My words should be kept silent, until four months later, when the festival of great joy is approaching, on the day the horse king comes, then I can speak out and tell them. Why? There is an old verse that says: 'Those who easily reveal their true thoughts to acquaintances, their affairs will be leaked, and those who hear it will spread it around, thus those who are resented will know, and they will suffer great distress. Therefore, those who are wise, will not easily reveal their words.' At this time, the merchant chief, after thinking about this, remained silent, until the time of the four-month festival of joy, when he began to tell the merchants: 'Good people! You must not be indulgent now, do not develop attachments, do not develop love, or be greedy for women, or be greedy for food and other wealth. I have great compassion for you, and now I will secretly tell you. You people! If you see those women sleeping soundly, you can escape together, and go to a certain place together.' At that time, those merchants, after hearing the merchant chief say these words, were like a lion in the mountains, suddenly roaring loudly. The wild beasts on the side of the mountain, hearing the roar, were greatly frightened, and said to each other: 'We have not yet escaped the terrible things of the great sea.'

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。』時彼商人過彼日已，遂至夜內，見彼羅剎一切諸女耽著睡眠安隱而臥，私密盜竊，從臥床起，各各咸共詣彼期處。詣彼處已，白商主言：『善哉商主！所見之者，愿為我說，或從他聞，憐愍我故，利益我故，愿為說之。』是時商主，報商人言：『汝等知時，密於是事，乃能為說。』彼等報言：『我等實語，聞是事已，皆悉密持。』

「爾時，商主即告彼等說前見事。諸商人等，從大商主聞是事已，憂愁不樂，甚大悵怏，恐懼戰慄，白商主言：『善哉商主！我等今當宜可速至彼馬王所，愿我等輩，安置得達閻浮提內本生之處。』時諸商人並及商主皆共聚集，詣彼雞尸馬王住所。

「爾時，馬王食彼無糠自然粳米清凈香美，如是食已，至於海岸，露現半身，以人音聲，而三唱告：『誰欲樂渡堿水彼岸？我當安隱負而渡之令到彼岸。』時諸商人，聞彼馬王如是語已，歡喜踴躍，身毛皆豎，合十指掌，頂禮馬王，作如是言：『善哉馬王！我等欲渡樂至彼岸，愿濟我等，從水此岸達到彼岸。』爾時馬王告諸商人：『汝等當知！彼羅剎女不久應來，或將男者，或將女者，顯示于汝，慈悲哀哭，受于苦惱。汝等於時，莫生染著愛戀之心。汝等若起如此意言：「彼是我婦，彼是我男，彼是我女。」汝等假使乘我背上，必當墮落，為彼羅剎之所啖食。汝等若作如是意念：「彼非我許，我非彼物，非我男女。」於時汝等，設使以手執我一毛而懸之者，我於是時安隱將送汝諸人輩渡彼堿水，達到彼岸。』作是語已，是大馬王告諸商人：『汝等今者可乘我背，或執身份腳足支節。』時諸商人，或上背者，或執支節腳足分者，爾時馬王負彼商人，出哀愍聲，飛騰空里，行疾如風。

「爾時，彼諸羅剎女輩聞彼馬王哀愍之聲，復聞走聲狀如猛風，忽從睡覺，覓彼商人，悉皆不見。處處觀看，乃遙見彼諸商人輩，乘馬王上，或執諸毛鬃鬣支節，乘空而去。既見是已，速將男女，馳走奔赴，至於海岸，發慈愍聲，哀號啼哭，作大苦惱，各作是言：『汝諸聖子！今者舍我，欲何所去？令我無主，汝是我主，汝等於先墮在海難大恐怖中，我等渡汝，唯愿汝等與我為夫

現代漢語譯本：當時，那個商人過了那天，到了晚上，看見那些羅剎女都沉睡安穩地躺著，就偷偷地盜竊，從床上起來，各自一起到約定的地方。到了那裡，對商主說：『好啊，商主！您所見到的，希望您為我們說說，或者從別人那裡聽到的，可憐我們，爲了我們的利益，希望您為我們說說。』這時，商主告訴商人說：『你們知道時機，保守秘密，才能為你們說。』他們回答說：『我們說實話，聽了這件事後，都會保守秘密。』 那時，商主就告訴他們說了之前看到的事情。那些商人，從大商主那裡聽到這件事後，憂愁不樂，非常失望，恐懼戰慄，對商主說：『好啊，商主！我們現在應該儘快到那馬王那裡，希望我們這些人，能夠安全到達閻浮提我們出生的地方。』當時，那些商人和商主都聚集在一起，到那雞尸馬王住的地方。 那時，馬王吃著沒有糠的天然粳米，清凈香美，這樣吃完后，到了海岸，露出半個身子，用人的聲音，三次喊道：『誰想渡過鹹水彼岸？我將安全地揹著你們渡到彼岸。』當時，那些商人，聽到馬王這樣說后，歡喜雀躍，汗毛都豎了起來，合起十指，頂禮馬王，這樣說道：『好啊，馬王！我們想渡到彼岸，希望您救濟我們，從這水邊到達彼岸。』這時，馬王告訴那些商人：『你們應當知道！那些羅剎女不久就會來，或者帶著男子，或者帶著女子，向你們展示，慈悲哀哭，承受苦惱。你們那時，不要產生愛戀之心。你們如果產生這樣的想法：「他們是我的妻子，他們是我的丈夫，他們是我的女兒。」你們即使騎在我的背上，也一定會掉下去，被那些羅剎吃掉。你們如果產生這樣的想法：「他們不是我所允許的，我不是他們的東西，不是我的男女。」那時，你們即使用手抓住我的一根毛髮懸掛著，我也會安全地把你們這些人送到彼岸。』說完這些話后，大馬王告訴那些商人：『你們現在可以騎在我的背上，或者抓住我的身體、腳和四肢。』當時，那些商人，有的騎在背上，有的抓住四肢和腳，這時，馬王揹著那些商人，發出哀憐的聲音，飛騰在空中，速度像風一樣快。 那時，那些羅剎女們聽到馬王哀憐的聲音，又聽到奔跑的聲音像猛烈的風，突然從睡夢中醒來，尋找那些商人，卻都看不見。到處觀看，才遠遠地看見那些商人，騎在馬王的身上，或者抓住鬃毛和四肢，乘空而去。看到這些后，迅速帶著男女，奔跑著趕到海岸，發出慈悲的聲音，哀號啼哭，非常痛苦，各自說道：『你們這些聖子！現在要捨棄我們，想去哪裡？讓我們沒有依靠，你們是我們的依靠，你們之前在海難中遭受大恐怖，我們救了你們，只希望你們和我們做夫妻。』

English version: At that time, after the merchant had passed that day, it became night, and he saw that all the Rakshasa women were sleeping soundly and peacefully. He secretly stole away, got up from the bed, and each of them went together to the appointed place. Having arrived there, they said to the merchant leader: 'Good, merchant leader! What you have seen, we wish you would tell us, or what you have heard from others, out of pity for us, for our benefit, we wish you would tell us.' At this time, the merchant leader told the merchants, 'You must know the time, keep this matter secret, and then I can tell you.' They replied, 'We speak truthfully, having heard this matter, we will all keep it secret.' At that time, the merchant leader then told them about the things he had seen before. The merchants, having heard this matter from the great merchant leader, were worried and unhappy, greatly disappointed, fearful, and trembling. They said to the merchant leader, 'Good, merchant leader! We should now quickly go to that horse king, and we hope that we can safely reach the place of our birth in Jambudvipa.' At that time, the merchants and the merchant leader all gathered together and went to the place where the horse king Kiki lived. At that time, the horse king ate the natural, unhusked, pure, and fragrant rice. After eating like this, he went to the seashore, revealed half of his body, and with a human voice, called out three times: 'Who wishes to cross the salty water to the other shore? I will safely carry you across to the other shore.' At that time, the merchants, having heard the horse king say this, were overjoyed, their hair stood on end, they joined their ten fingers, bowed to the horse king, and said, 'Good, horse king! We wish to cross to the other shore, we hope you will save us, and take us from this side of the water to the other shore.' At this time, the horse king told the merchants, 'You should know! Those Rakshasa women will come soon, either bringing men or bringing women, showing themselves to you, with compassion and weeping, suffering distress. At that time, do not develop any feelings of love or attachment. If you have such thoughts as, 「They are my wives, they are my husbands, they are my daughters,」 even if you ride on my back, you will surely fall off and be eaten by those Rakshasas. If you have such thoughts as, 「They are not what I have allowed, I am not their possession, they are not my men or women,」 then even if you hold onto one of my hairs, I will safely carry you all across the salty water to the other shore.' After saying these words, the great horse king told the merchants, 'You can now ride on my back, or hold onto my body, feet, and limbs.' At that time, some of the merchants rode on his back, and some held onto his limbs and feet. At this time, the horse king carried the merchants, making a sound of pity, flying in the air, moving as fast as the wind. At that time, those Rakshasa women heard the horse king's sound of pity, and also heard the sound of running like a fierce wind. They suddenly woke up from their sleep, looked for the merchants, but could not see them. They looked everywhere, and then saw the merchants from afar, riding on the horse king, or holding onto his mane and limbs, going through the air. Having seen this, they quickly took the men and women, ran to the seashore, made sounds of compassion, cried and wailed, in great distress, each saying, 'You holy sons! Now you want to abandon us, where do you want to go? Leaving us without support, you are our support. You previously suffered great terror in the sea disaster, we saved you, we only wish that you would be our husbands.'

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。汝等今者舍背於我，欲詣何所？汝等今者無恩無義，何故相棄而不報恩？我等若當於聖子邊，有所違犯，今乞懺謝，從今已去，不作諸惡。汝諸聖子！凡善男子，不得懷抱結恨慍恚，汝速回還，今何所詣？舍離我等。諸聖子輩！汝等如其不用我者，今此男女，可收將去。』時羅剎女，雖作如是慈流言語，雞尸馬王，仍將彼輩五百商人，安隱得渡大海彼岸，到閻浮提。

「諸比丘！于汝意云何？若疑於時雞尸馬王，豈異人乎？勿生異念，即我身是。五百人中，大商主者，豈異人乎？即舍利弗比丘是也。五百商人，豈異人乎？即刪阇耶波離婆阇迦諸弟子等五百人是。我于彼時，以此五百諸商人等至厄難處，墮于如是羅剎女邊，后羅剎女復欲將彼隨意處分。當於爾時，是舍利弗將詣我所。我于彼時，救其苦厄，得渡堿水達到彼岸。今者還復至刪阇耶邪見曠野險難之中，乘虛妄路，舍利弗，于彼之處示教化已，將詣我所。我于邪見曠野之中，化令得脫渡生死海。諸比丘！如來乃往未得佛時，能作如是大利益事，是故汝等！當於佛所，應生尊重恭敬之心，生希有想。汝等比丘！應如是學。」

佛本行集經斷不信人行品第五十一

爾時，婆伽婆度長老舍利弗及目揵連五百人等，得出家已，具足眾戒，從摩伽陀國，次第遊行，從一聚落，至一聚落，歷諸村邑隨意而行，漸漸歸還到王舍城(摩訶僧祇師作如是說)。（其迦葉惟師復作異說，乃言：「如來至南方山處處遊行，而復回還至王舍城。」）於時多有大威神者，有大威力，諸善男子，于如來所行於梵行。於時多人，道說毀呰，各各唱言：「沙門瞿曇，當令我等無有子息，令我等輩，破家散宅，絕我后胤。沙門瞿曇！已度髻發一千人等，令遣出家。沙門瞿曇！從刪阇耶波離婆阇迦邊亦復劫奪五百弟子，令使出家。今者復有摩伽陀國諸大威德大威力等諸善男子，當至其所，行於梵行。」彼諸人輩，見諸比丘來於前者，各各說偈，而相謂言：

「是大沙門還，　　逾南山詣此， 已度波阇等，　　今復將誰去？」

爾時彼輩諸比丘等，聞諸他人說如是偈，心生慚愧，便至佛所竹園之內，以所聞偈而向佛說

現代漢語譯本：『你們現在背棄我，想要去哪裡？你們現在無情無義，為何拋棄我而不報答恩情？如果我們曾經在聖子身邊有所冒犯，現在請求懺悔，從今以後，不再做任何惡事。你們這些聖子！凡是善良的男子，不應該懷抱怨恨和憤怒，你們快點回來，現在要去哪裡？拋棄我們。各位聖子！如果你們不用我，現在這些男女，可以帶走。』當時羅剎女，雖然說了這樣慈悲的話，雞尸馬王仍然帶領那五百商人，平安地渡過大海彼岸，到達閻浮提。 『各位比丘！你們認為如何？當時懷疑雞尸馬王是其他人嗎？不要產生這樣的想法，就是我自身。五百人中，大商主，是其他人嗎？就是舍利弗比丘。五百商人，是其他人嗎？就是刪阇耶波離婆阇迦的五百弟子。我當時，帶領這五百商人到了危難的地方，落入羅剎女手中，後來羅剎女又想隨意處置他們。當時，是舍利弗帶他們來找我。我當時，救了他們的苦難，讓他們渡過鹹水到達彼岸。現在他們又回到刪阇耶的邪見曠野險地，走在虛妄的道路上，舍利弗，在那裡教化他們后，又帶他們來找我。我在邪見曠野中，讓他們脫離苦難，渡過生死苦海。各位比丘！如來在還沒有成佛的時候，就能做這樣大的利益之事，所以你們！應當對佛，產生尊重恭敬之心，產生稀有之想。你們這些比丘！應當這樣學習。』 佛本行集經斷不信人行品第五十一 當時，婆伽婆度化長老舍利弗和目犍連等五百人，出家后，具足戒律，從摩伽陀國，依次行走，從一個村落到另一個村落，經過各個村莊隨意而行，漸漸回到王舍城（摩訶僧祇師是這樣說的）。（迦葉惟師又說了不同的說法，說：『如來去南方山處處行走，然後又回到王舍城。』）當時有很多具有大威神、大威力的善良男子，在如來那裡修行梵行。當時很多人，議論譭謗，各自說：『沙門瞿曇，會讓我們沒有子嗣，讓我們家破人亡，斷絕後代。沙門瞿曇！已經度化一千人等剃髮，讓他們出家。沙門瞿曇！從刪阇耶波離婆阇迦那裡也搶走了五百弟子，讓他們出家。現在又有摩伽陀國那些大威德、大威力等善良男子，要到他那裡，修行梵行。』那些人，看到比丘們來到面前，各自說偈語，互相說道： 『那個沙門又回來了， 越過南山來到這裡， 已經度化了波阇等人， 現在又要帶走誰呢？』 當時那些比丘們，聽到其他人說這樣的偈語，心中感到慚愧，就到佛所在的竹園中，把聽到的偈語告訴了佛。

English version: 『You are now abandoning me, where do you want to go? You are now ungrateful and unrighteous, why do you forsake me without repaying my kindness? If we have ever offended the Holy Son, we now ask for repentance, and from now on, we will not do any evil deeds. You Holy Sons! All good men should not harbor resentment and anger, you should quickly return, where are you going now? Abandoning us. Holy Sons! If you do not need me, these men and women can be taken away.』 At that time, although the Rakshasa woman spoke such compassionate words, King Kiki still led those five hundred merchants safely across the other side of the great sea, reaching Jambudvipa. 『Monks! What do you think? At that time, was King Kiki suspected to be someone else? Do not have such thoughts, it was myself. Among the five hundred people, was the great merchant leader someone else? It was the monk Shariputra. Were the five hundred merchants someone else? They were the five hundred disciples of Sanjaya Belatthiputta. At that time, I led these five hundred merchants to a place of danger, falling into the hands of the Rakshasa woman, and later the Rakshasa woman wanted to dispose of them as she pleased. At that time, it was Shariputra who brought them to me. At that time, I saved them from their suffering, allowing them to cross the salty water and reach the other shore. Now they have returned to the dangerous wilderness of Sanjaya's wrong views, walking on a false path, Shariputra, after teaching them there, brought them to me again. In the wilderness of wrong views, I freed them from suffering and helped them cross the sea of birth and death. Monks! When the Tathagata had not yet become a Buddha, he could do such great beneficial things, therefore you! Should have respect and reverence for the Buddha, and have a sense of wonder. You monks! Should learn in this way.』 The Sutra of the Collection of the Buddha's Original Acts, Chapter Fifty-One on the Conduct of Those Who Do Not Believe At that time, the Bhagavan converted the elders Shariputra and Maudgalyayana and five hundred others. After they had left home and were fully ordained, they traveled from the kingdom of Magadha, one village to another, passing through various villages as they pleased, gradually returning to Rajagriha (this is what the Mahasanghika teachers say). (The Kashyapiya teachers had a different view, saying: 『The Tathagata went to the southern mountains everywhere, and then returned to Rajagriha.』) At that time, there were many virtuous men with great divine power and great strength who practiced the Brahma-faring at the Tathagata's place. At that time, many people discussed and slandered, each saying: 『The Shramana Gautama will cause us to have no offspring, cause our families to be destroyed, and cut off our descendants. The Shramana Gautama! Has already converted a thousand people and had them shave their heads and leave home. The Shramana Gautama! Has also robbed five hundred disciples from Sanjaya Belatthiputta, causing them to leave home. Now there are also virtuous men of great virtue and great power from the kingdom of Magadha who will go to him and practice the Brahma-faring.』 Those people, seeing the monks coming before them, each spoke verses, saying to each other: 『That Shramana has returned, Having crossed the southern mountains to come here, Having already converted the Pajha and others, Who will he take away now?』 At that time, those monks, hearing others speak such verses, felt ashamed in their hearts, and went to the Bamboo Grove where the Buddha was, and told the Buddha the verses they had heard.

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爾時，世尊告諸比丘：「汝等當知！如是音聲，不應多時唯至七日，七日之後是聲自滅，於一切處，無復更聞。諸比丘！雖復有人向于汝等說如是偈：

「『是大沙門還，　　逾南山詣此， 已度婆阇等，　　今復將誰去？』

「作是語者，汝等應以如此偈答：

「『世尊大丈夫，　　將人如法去， 既有如法行，　　智者何得違？』」

爾時，彼等諸比丘輩，于其晨朝，日在東方，著衣持缽，入王舍城乞食之時，眾人見者皆說此偈，而相告言：

已度婆阇等，　　今復將誰去？」

時，諸比丘即以彼偈，報諸人言。

時彼諸人聞是偈已，作是思惟：「沙門釋子，凡所度人，教行如法，非不如法。」是故此聲在於七日，過七日已，一切皆滅，於一切處，不復聞也。◎

佛本行集經說法儀式品第五十二上◎

爾時，復有眾多外道波離婆阇迦，五日五日，恒常集聚為人說法，眾人大集詣彼聽受。以是因緣，諸外道輩波離婆阇迦等得大利養，恭敬尊重。于彼時間王舍大城摩伽國王頻婆娑羅，于佛法中深生正信，作如是念：「今者外道波離婆阇迦，五日五日恒常集聚，為他說法，多有人眾，詣彼聽受。以是因緣，諸外道輩大得利養，世人貴重供養恭敬。我於今者，亦集諸師，五日五日勸令說法，我應自往詣彼大會。彼大會內，若見我來時，一切人民，悉應來集。如是因緣，應令我師大得利養世間尊重。」思惟是已，至於佛所，具白斯事。

爾時，世尊因此起發，集比丘僧，而告之言：「汝諸比丘！我今已許五日五日令汝等輩集聚大會，為他說法，談論法義。」時諸比丘白言：「世尊！何法當說？何法不說？」時，諸比丘問此事已，佛告大眾諸比丘言：「汝等比丘！我今已許五日五日于其中間集聚眾已，嘆佛功德，嘆法功德，嘆僧功德，嘆信功德，乃至略說，讚歎戒行多聞功德，嘆行佈施，嘆行智慧，嘆行知足，嘆行少欲，嘆說頭陀，嘆說遠離聚落城邑常在空閑，嘆行妙行，讚歎利益，嘆行精進，讚歎供養父母尊長，供養沙門及婆羅門，讚歎供養諸善知識，嘆說善言，讚歎調伏諸根門者。讚歎節量諸飲食者，讚歎初夜及以後夜省睡眠者，贊生正念，贊相奉事。贊相咨問，贊聞領悟

現代漢語譯本：當時，世尊告訴眾比丘：『你們應當知道！這樣的聲音，不應該持續太久，最多隻有七天，七天之後這聲音自然會消失，在任何地方，都不會再聽到。諸位比丘！即使有人對你們說這樣的偈語：』 『那位沙門回來了，越過南山來到這裡，已經度過了婆阇等地，現在又要帶誰走呢？』 『說這樣話的人，你們應當用這樣的偈語回答：』 『世尊大丈夫，帶人依法而去，既然有如法的行為，智者怎麼會違背呢？』 當時，那些比丘們，在早晨，太陽剛從東方升起的時候，穿好衣服，拿著缽，進入王舍城乞食，人們看到他們都說這偈語，互相告知說： 『已經度過了婆阇等地，現在又要帶誰走呢？』 當時，比丘們就用那偈語，回答那些人。 當時，那些人聽到這偈語后，這樣思考：『沙門釋迦的弟子，凡是他們所度化的人，教導的行為都是如法的，不是不如法的。』因此，這聲音持續了七天，過了七天之後，一切都消失了，在任何地方，都不再聽到了。 佛本行集經說法儀式品第五十二上 當時，還有許多外道波離婆阇迦，每隔五天就聚集在一起為人說法，許多人聚集到那裡聽講。因為這個緣故，那些外道波離婆阇迦等得到了很大的供養，受到恭敬和尊重。在那時，王舍大城的摩伽國王頻婆娑羅，對佛法深信不疑，他這樣想：『現在外道波離婆阇迦，每隔五天就聚集在一起，為他人說法，有很多人去那裡聽講。因為這個緣故，那些外道得到了很大的供養，世人看重他們，供養他們，恭敬他們。我現在，也應該召集我的老師們，每隔五天就勸他們說法，我應該親自去參加他們的大會。在大會中，如果看到我來了，所有的人民，都應該會聚集過來。因為這個緣故，應該讓我的老師們得到很大的供養，受到世人的尊重。』他這樣思考之後，就來到佛陀那裡，詳細地說明了這件事。 當時，世尊因此而發起，召集比丘僧眾，告訴他們說：『你們這些比丘！我現在允許你們每隔五天就聚集在一起，為他人說法，談論佛法義理。』當時，比丘們問：『世尊！應該說什麼法？不應該說什麼法？』當時，比丘們問了這件事後，佛陀告訴大眾比丘們說：『你們這些比丘！我現在允許你們每隔五天就聚集在一起，讚歎佛的功德，讚歎法的功德，讚歎僧的功德，讚歎信的功德，乃至簡略地說，讚歎戒行的功德，讚歎多聞的功德，讚歎行佈施，讚歎行智慧，讚歎行知足，讚歎行少欲，讚歎說頭陀行，讚歎說遠離聚落城邑常在空閑，讚歎行妙行，讚歎利益，讚歎行精進，讚歎供養父母尊長，供養沙門和婆羅門，讚歎供養諸善知識，讚歎說善言，讚歎調伏諸根門者。讚歎節制飲食者，讚歎初夜和后夜少睡眠者，贊生正念，贊相奉事。贊相諮詢，贊聞領悟』

English version: At that time, the World Honored One told the monks: 'You should know! Such a sound should not last too long, at most only seven days. After seven days, this sound will naturally disappear, and it will no longer be heard anywhere. Monks! Even if someone says such a verse to you:' 'That Shramana has returned, crossing the Southern Mountain to come here, having already passed through places like Bhaja, now who will he take away?' 'Those who say such things, you should answer with such a verse:' 'The World Honored One, the great man, takes people away according to the Dharma. Since there is righteous conduct, how can the wise oppose it?' At that time, those monks, in the morning, when the sun had just risen from the east, put on their robes, took their bowls, and entered the city of Rajagriha to beg for food. People who saw them all said this verse, telling each other: 'Having already passed through places like Bhaja, now who will he take away?' At that time, the monks used that verse to answer those people. At that time, those people, after hearing this verse, thought: 'The disciples of Shramana Shakya, all those they have converted, their teachings and actions are in accordance with the Dharma, not contrary to it.' Therefore, this sound lasted for seven days. After seven days, everything disappeared, and it was no longer heard anywhere. The Sutra of the Fundamental Acts of the Buddha, Chapter 52, Part 1 on the Ritual of Teaching the Dharma At that time, there were also many non-Buddhist Parivrajakas who gathered every five days to preach to people, and many people gathered there to listen. Because of this, those non-Buddhist Parivrajakas and others received great offerings and were respected. At that time, King Bimbisara of Magadha in the great city of Rajagriha, had deep faith in the Buddha's Dharma. He thought: 'Now the non-Buddhist Parivrajakas gather every five days to preach to others, and many people go there to listen. Because of this, those non-Buddhists receive great offerings, and the world values them, makes offerings to them, and respects them. Now, I should also gather my teachers, and every five days, urge them to preach. I should personally go to their assembly. In the assembly, if they see me coming, all the people should gather. Because of this, it should allow my teachers to receive great offerings and be respected by the world.' After thinking this, he went to the Buddha and explained the matter in detail. At that time, the World Honored One, because of this, initiated the gathering of the monastic community and told them: 'You monks! I now allow you to gather every five days to preach to others and discuss the meaning of the Dharma.' At that time, the monks asked: 'World Honored One! What Dharma should be spoken? What Dharma should not be spoken?' At that time, after the monks asked this question, the Buddha told the assembly of monks: 'You monks! I now allow you to gather every five days, and in between, praise the merits of the Buddha, praise the merits of the Dharma, praise the merits of the Sangha, praise the merits of faith, and even briefly, praise the merits of precepts, praise the merits of learning, praise the practice of giving, praise the practice of wisdom, praise the practice of contentment, praise the practice of few desires, praise the practice of asceticism, praise the practice of staying away from villages and cities and always being in solitude, praise the practice of wonderful conduct, praise the benefits, praise the practice of diligence, praise the offering to parents and elders, offering to Shramanas and Brahmins, praise the offering to all good teachers, praise speaking good words, praise those who subdue the sense organs. Praise those who are moderate in eating, praise those who sleep less in the early and late nights, praise the arising of right mindfulness, praise mutual service. Praise mutual consultation, praise hearing and understanding.'

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。贊受師教而不違背聞已奉行，贊聞法已而能正知，贊聞正法順法而行。嘆說唸佛，嘆說念法，嘆說念僧，嘆說念天，嘆說念施，嘆念寂滅，嘆念阿那波那。嘆說念身，讚歎恒念不凈觀想，嘆念死想，嘆念飲食作不凈想。讚歎世間不可樂想，贊無常想，贊苦空想，贊無我想，讚歎斷想，贊離欲想，讚歎滅想。及以讚歎觀白骨想，讚歎骨離想，讚歎膀脹想，讚歎欲壞想，讚歎半啖想，讚歎散想，贊半燒想，贊燒赤想，贊可惡想。亦應讚歎念諸功德，亦應讚歎四正勤、四如意足、五根、五力、七覺道分，贊解脫門諸解脫分，贊八勝處，讚歎三明，亦應贊說六通功德。」◎

佛本行集經卷第五十

隋天竺三藏阇那崛多譯說法儀式品下

爾時，諸比丘作如是念：「如來已許聽我等輩五日五日聚集大會，應當贊說諸佛功德，乃至讚歎說六神通諸功德等。」彼諸比丘，五日五日遂即集聚，同發一聲贊佛功德，乃至贊說六神通等功德之事。於時諸人各來聽法，是時即有談論毀呰，作如是言：「我等諸師，云何同出一音說法？譬如初學諸童子輩，合聲唱讀，無有異也。」時，諸比丘聞此諸人毀呰道說，來詣佛所，白如上事。

爾時，世尊告諸比丘，作如是言：「汝諸比丘！從今已去，制諸弟子，不得同聲贊說法義，唯請辯才堪說法者。」

爾時，諸比丘或復請彼諸根闇鈍及缺漏者，不具諸戒而演說法，乃至眾人更復毀呰，種種道說，情不喜樂，而口唱言：「是諸師輩，尚作如是，況非師者？」時，諸比丘聞是事已，具往白佛。爾時，佛告諸比丘言：「汝諸比丘！我從今日，制諸弟子，不得請于諸根闇鈍及以缺漏戒不具者而說其法。從今已后，若請說法，應請妙行具足之人，于諸眾內勝行成就。」乃至佛復唱其制言：「應當簡擇辯才知法，次第舊解阿含經等，請令說法，乃至眾中多解阿含。」佛復告彼諸比丘言：「非但唯解阿含經者須請說法，復解修多羅及解摩登伽者，應請是人為眾說法。若大眾中，有諸比丘，解修多羅及解毗尼、解摩登伽，又於是中應當選擇文字分明具足辯才。又于眾中，現在比丘，多解文字，分明辯才，悉具足者，我今當聽是等比丘，得從下座次第差遣為眾說法

現代漢語譯本：讚揚接受老師的教誨而不違背，聽聞后就奉行；讚揚聽聞佛法后能夠正確理解；讚揚聽聞正法后順應佛法而行。讚歎唸佛，讚歎念法，讚歎念僧，讚歎念天，讚歎念佈施，讚歎念寂滅，讚歎念安那般那（呼吸）。讚歎念身，讚歎恒常觀想不凈，讚歎念死，讚歎念飲食不凈。讚歎世間不可貪戀，讚歎無常，讚歎苦空，讚歎無我，讚歎斷除，讚歎離欲，讚歎滅盡。以及讚歎觀白骨，讚歎骨頭分離，讚歎膨脹，讚歎腐爛，讚歎被啃食，讚歎散落，讚歎半燒，讚歎燒成紅色，讚歎可憎。也應讚歎唸誦各種功德，也應讚歎四正勤、四如意足、五根、五力、七覺支，讚歎解脫門中的各種解脫，讚歎八勝處，讚歎三明，也應贊說六神通的功德。 當時，眾比丘這樣想：『如來已經允許我們每五天聚集一次，應當讚揚諸佛的功德，乃至讚揚六神通等各種功德。』這些比丘每五天就聚集在一起，同聲讚揚佛的功德，乃至讚揚六神通等功德。當時，人們都來聽法，這時就有人議論批評，說：『我們這些老師，為什麼同用一個聲音說法？就像剛學習的孩童，一起朗讀，沒有區別。』當時，眾比丘聽到這些人批評議論，就來到佛陀那裡，稟告了這件事。 這時，世尊告訴眾比丘，說：『你們這些比丘！從今以後，禁止弟子們同聲讚揚佛法，只能請有辯才、能說法的人。』 當時，眾比丘有時請那些根器遲鈍、有缺陷、戒律不全的人來講法，以至於眾人更加批評議論，不高興，口中說道：『這些老師尚且如此，何況不是老師的人呢？』當時，眾比丘聽到這件事後，就去稟告佛陀。這時，佛陀告訴眾比丘說：『你們這些比丘！我從今天起，禁止弟子們請根器遲鈍、有缺陷、戒律不全的人來講法。從今以後，如果請人說法，應當請行為美好、具足的人，在眾人中修行成就的人。』乃至佛陀又說：『應當選擇有辯才、懂佛法、熟悉阿含經等的人，請他們來講法，乃至在眾人中，多瞭解阿含經的人。』佛陀又告訴眾比丘說：『不只是瞭解阿含經的人需要請來講法，瞭解修多羅和摩登伽的人，也應當請他們為大眾說法。如果大眾中，有比丘瞭解修多羅、毗尼、摩登伽，又應當選擇文字清晰、辯才具足的人。又在大眾中，現在有比丘，多瞭解文字，辯才清晰，都具足的人，我允許這些比丘，可以從下座依次被派遣為大眾說法。』

English version: Praising accepting the teacher's instruction without disobeying, and practicing upon hearing; praising understanding the Dharma correctly upon hearing it; praising acting in accordance with the Dharma upon hearing the true Dharma. Praising mindfulness of the Buddha, praising mindfulness of the Dharma, praising mindfulness of the Sangha, praising mindfulness of the Devas, praising mindfulness of giving, praising mindfulness of peace, praising mindfulness of Anapanasati (breath). Praising mindfulness of the body, praising constant contemplation of impurity, praising mindfulness of death, praising mindfulness of the impurity of food. Praising the world as undesirable, praising impermanence, praising suffering and emptiness, praising no-self, praising cessation, praising detachment, praising extinction. And praising the contemplation of white bones, praising the separation of bones, praising swelling, praising decay, praising being eaten, praising scattering, praising half-burnt, praising burnt red, praising the repulsive. One should also praise the mindfulness of various merits, also praise the Four Right Exertions, the Four Bases of Power, the Five Roots, the Five Powers, the Seven Factors of Enlightenment, praise the various liberations within the gate of liberation, praise the Eight Victories, praise the Three Knowledges, and one should also speak of the merits of the Six Supernormal Powers. At that time, the Bhikkhus thought thus: 'The Tathagata has allowed us to gather every five days, we should praise the merits of the Buddhas, and even praise the various merits of the Six Supernormal Powers.' These Bhikkhus gathered every five days, and together praised the merits of the Buddha, and even praised the merits of the Six Supernormal Powers. At that time, people came to listen to the Dharma, and then there were discussions and criticisms, saying: 'Why do our teachers speak with the same voice? It is like children who are just learning, reading aloud together, with no difference.' At that time, the Bhikkhus heard these people's criticisms and discussions, and went to the Buddha, and reported this matter. At that time, the World Honored One told the Bhikkhus, saying: 'You Bhikkhus! From now on, prohibit the disciples from praising the Dharma with the same voice, only invite those who have eloquence and can speak the Dharma.' At that time, the Bhikkhus sometimes invited those who were dull in faculties, had defects, and did not fully observe the precepts to preach the Dharma, so that the people criticized and discussed even more, were not happy, and said: 'If these teachers are like this, what about those who are not teachers?' At that time, the Bhikkhus heard this matter, and went to report to the Buddha. At that time, the Buddha told the Bhikkhus: 'You Bhikkhus! From today on, I prohibit the disciples from inviting those who are dull in faculties, have defects, and do not fully observe the precepts to preach the Dharma. From now on, if you invite someone to preach the Dharma, you should invite those who have good conduct and are complete, those who have achieved practice among the people.' And the Buddha also said: 'You should choose those who have eloquence, understand the Dharma, and are familiar with the Agamas, and invite them to preach the Dharma, and even among the people, those who understand the Agamas well.' The Buddha also told the Bhikkhus: 'It is not only those who understand the Agamas who need to be invited to preach the Dharma, those who understand the Sutras and the Matrikas should also be invited to preach the Dharma to the assembly. If there are Bhikkhus in the assembly who understand the Sutras, the Vinaya, and the Matrikas, you should also choose those who have clear words and complete eloquence. And among the assembly, if there are Bhikkhus who understand the words well, have clear eloquence, and are all complete, I now allow these Bhikkhus to be sent from the lower seats in order to preach the Dharma to the assembly.'

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。若一乏者，更請第二，第二疲乏，應請第三，第三疲乏，應請第四，第四疲乏，應請第五，乃至若干堪說法者，次第應請為眾說法。有諸比丘，或在露地說法之時，或寒或熱，我許造堂，堂下說法。若雖有堂露無四壁，風吹塵草，污諸比丘，我今當聽起四壁障遮諸塵草。時，諸比丘在說法堂，若地不平，應以種種若麻若草，泥塗其地使令凈好。」

爾時，諸比丘起說法堂泥地已訖，在說法堂，誦習經行，以塵污足；聽許比丘，應須洗足。是時比丘，數數洗足，腳足痛故，乃至佛告諸比丘言：「應以香湯灑地，滅去塵埃。」滅塵埃已，其地亦干，還污其腳，乃至佛復告諸比丘：「我當聽許，牛糞香水，以涂堂地。」於時水乾，牛糞散壞，還復污足。佛復告諸比丘：「應取軟草，或復麻等，以敷地上。」爾時眾人，見彼法師辯才具足能演說法，即持香花而散其上。時，諸比丘不受其法，而生厭離。何以故？以佛斷故，出家之人，不得將持涂香末香及諸香鬘。時諸人輩，聞見此事，毀呰說言：「是等比丘，如是供養，尚不堪受，況復勝者？」時，諸比丘以如是事，具往白佛。爾時，佛告諸比丘言：「汝諸比丘！若其有諸白衣檀越，以歡喜心，以吉祥故，持種種香花涂香末香及諸華鬘，散法師上者，應當受之。」是時白衣諸檀越等，遂將種種資財寶物，及袈裟等供養法師。是諸比丘，恐懼慚愧，不受彼物。世諸人輩，毀呰談說：「是輩沙門，諸釋子等，若干輕物，尚不堪受，況復勝者？」

爾時，諸比丘聞是事已，具往白佛。爾時，佛告諸比丘言：「汝諸比丘！若有俗人，持諸財物，及袈裟等，奉施法師，為歡喜故，我許舍施；若有須者，聽其受取；若不須者，我許送還。」

爾時，諸比丘于說法時，取大部黨闇誦者多，或復一月不能得竟，止欲休罷，恐怖慚愧，止欲誦徹，身心疲殆。時，諸比丘具白上事。爾時，佛告諸比丘言：「為眾說法，應當知時。」

爾時，諸比丘說法之時，以微妙音，演說法義。時有比丘，恐怖慚愧，具白世尊。爾時，佛告諸比丘言：「我今聽許，以微妙音而演說法。」於時比丘，取諸經中要略義味，而為他說，不依次第。於時比丘，慚愧恐怖，慮違經律，具以白佛

現代漢語譯本：如果一位說法者疲乏了，就請第二位，如果第二位也疲乏了，就請第三位，第三位疲乏了，就請第四位，第四位疲乏了，就請第五位，乃至有若干位堪能說法的人，都應依次請他們為大眾說法。有些比丘在露天說法時，有時寒冷有時炎熱，我允許建造講堂，在堂下說法。如果即使有講堂但沒有四面墻壁，風吹塵土草屑，會弄髒比丘們，我現在允許建造四面墻壁來遮擋塵土草屑。當時，比丘們在講堂里，如果地面不平，應該用各種麻或草，用泥塗抹地面使之乾淨平整。 當時，比丘們建造講堂並用泥塗地完畢后，在講堂里誦經行走，腳被塵土弄髒；允許比丘們需要洗腳。當時比丘們頻繁洗腳，因為腳痛，乃至佛陀告訴比丘們說：『應該用香湯灑在地上，去除塵埃。』去除塵埃后，地面也幹了，又弄髒了腳，乃至佛陀又告訴比丘們：『我允許用牛糞香水塗抹地面。』當時水乾了，牛糞散落，又弄髒了腳。佛陀又告訴比丘們：『應該取柔軟的草，或者麻等，鋪在地上。』當時人們，看到那位法師辯才具足，能演說佛法，就拿著香花散在他身上。當時，比丘們不接受這種做法，反而感到厭惡。為什麼呢？因為佛陀禁止過，出家之人，不得接受涂香、末香以及各種香鬘。當時人們，聽到看到這件事，就譭謗說：『這些比丘，這樣的供養尚且不接受，更何況更好的呢？』當時，比丘們把這件事，詳細地告訴了佛陀。當時，佛陀告訴比丘們說：『你們這些比丘！如果有在家信徒，以歡喜心，爲了吉祥，拿著各種香花、涂香、末香以及各種花鬘，散在法師身上，應當接受。』當時，在家信徒們，就拿著各種資財寶物，以及袈裟等供養法師。這些比丘，感到恐懼慚愧，不接受那些物品。世間的人們，譭謗說：『這些沙門，這些釋迦的弟子們，這麼輕微的物品，尚且不接受，更何況更好的呢？』 當時，比丘們聽到這件事後，詳細地告訴了佛陀。當時，佛陀告訴比丘們說：『你們這些比丘！如果有俗人，拿著各種財物，以及袈裟等，奉獻給法師，爲了歡喜，我允許施捨；如果有需要的，允許他們接受；如果不需要的，我允許送還。』 當時，比丘們在說法時，發現背誦大部經典的人很多，或者一個月都不能背完，想要停止休息，感到恐懼慚愧，想要背誦通徹，身心疲憊。當時，比丘們詳細地稟告了這件事。當時，佛陀告訴比丘們說：『為大眾說法，應當知道時間。』 當時，比丘們說法時，用美妙的聲音，演說佛法的意義。當時有比丘，感到恐懼慚愧，詳細地稟告了世尊。當時，佛陀告訴比丘們說：『我現在允許，用美妙的聲音來演說佛法。』當時比丘們，選取經典中的要點和精髓，為他人講述，不按照次第。當時比丘們，感到慚愧恐懼，擔心違背經律，詳細地稟告了佛陀。

English version: If one speaker is tired, then invite a second; if the second is tired, then invite a third; if the third is tired, then invite a fourth; if the fourth is tired, then invite a fifth, and so on, until there are several capable speakers, they should be invited in turn to speak for the assembly. Some monks, when speaking in the open air, sometimes feel cold and sometimes hot, I allow the construction of a hall, to speak under the hall. If even with a hall there are no four walls, the wind blows dust and grass, which will soil the monks, I now allow the construction of four walls to block the dust and grass. At that time, the monks were in the lecture hall, if the ground was uneven, they should use various hemp or grass, and plaster the ground with mud to make it clean and smooth. At that time, after the monks had finished building the lecture hall and plastering the ground with mud, they walked and recited scriptures in the lecture hall, and their feet were soiled with dust; it was allowed for the monks to wash their feet when needed. At that time, the monks washed their feet frequently, because their feet hurt, until the Buddha told the monks: 'You should sprinkle fragrant water on the ground to remove the dust.' After removing the dust, the ground also dried, and their feet were soiled again, until the Buddha again told the monks: 'I allow the use of cow dung fragrant water to plaster the ground.' At that time, the water dried, the cow dung scattered, and their feet were soiled again. The Buddha again told the monks: 'You should take soft grass, or hemp, etc., and spread it on the ground.' At that time, people saw that the Dharma master was eloquent and able to expound the Dharma, so they took fragrant flowers and scattered them on him. At that time, the monks did not accept this practice, but instead felt disgusted. Why? Because the Buddha had forbidden it, those who have left home, should not accept fragrant ointments, powdered incense, and various fragrant garlands. At that time, people, hearing and seeing this, slandered and said: 'These monks, such offerings they do not accept, let alone better ones?' At that time, the monks told the Buddha about this matter in detail. At that time, the Buddha told the monks: 'You monks! If there are lay devotees, with joyful hearts, for the sake of auspiciousness, holding various fragrant flowers, fragrant ointments, powdered incense, and various flower garlands, scattering them on the Dharma master, they should accept them.' At that time, the lay devotees, then took various wealth and treasures, and robes, etc., to offer to the Dharma master. These monks, feeling fear and shame, did not accept those items. The people of the world, slandered and said: 'These shramanas, these disciples of Shakya, such minor items, they do not accept, let alone better ones?' At that time, the monks, having heard this matter, told the Buddha in detail. At that time, the Buddha told the monks: 'You monks! If there are lay people, holding various wealth, and robes, etc., offering them to the Dharma master, for the sake of joy, I allow the offering; if there are those who need them, allow them to accept them; if they do not need them, I allow them to return them.' At that time, when the monks were speaking the Dharma, they found that there were many who could recite large sections of scriptures, or they could not finish reciting them in a month, they wanted to stop and rest, feeling fear and shame, wanting to recite them thoroughly, their bodies and minds were exhausted. At that time, the monks reported this matter in detail. At that time, the Buddha told the monks: 'When speaking the Dharma for the assembly, you should know the time.' At that time, when the monks were speaking the Dharma, they used beautiful voices to expound the meaning of the Dharma. At that time, some monks, feeling fear and shame, reported it in detail to the World Honored One. At that time, the Buddha told the monks: 'I now allow, the use of beautiful voices to expound the Dharma.' At that time, the monks, selected the key points and essence from the scriptures, to tell others, not following the order. At that time, the monks, feeling shame and fear, worried about violating the scriptures and precepts, reported it in detail to the Buddha.

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。於時佛告諸比丘言：「我許隨便於諸經中擇取要義，安比文句為人說法，但取中義，莫壞經本。」於是法師說法之時，大眾集會其聲不顯，不能令眾愛樂歡喜。時，諸比丘具白世尊，佛告諸比丘：「我今已許，于大眾中，敷設高座，應請法師，升座說法，令眾悉聞。」又時聚會，其眾更大，說法諸師聲猶不徹。時，諸比丘復往白佛。爾時，世尊告諸比丘：「當須更倍敷設高座，使說法者升是座上。」爾時大眾，倍更增多，聲猶不徹。時，諸比丘復往白佛。佛言：「我已聽許，比丘或立或行，隨便說法。」時諸比丘集一堂內，有二比丘，演說經法，是故相妨，即造二堂；二堂之內，各別說法，猶故相妨，此堂之內，將引比丘往詣彼堂，彼堂之處，有諸比丘，迭相誘接，令詣此堂往來交雜，遂乃亂眾，人或去來法事斷絕；或有比丘，於此法門，不喜聞說。時，諸比丘具以白佛。佛告諸比丘：「自今已去，不得一堂二人說法，亦復不得二堂相近使聲相接，以相妨礙，亦復不得彼詣此眾此詣彼眾，亦復不得增惡法門，不喜聞說，若憎惡者，須如法治之。」

是時，眾中無有法師，諸比丘等，具以白佛。佛告諸比丘：「若無法師，應請誦者升座誦之。」是時眾中無誦經者，而諸比丘，具以白佛。佛告諸比丘：「我今聽許，次第誦之，或從上座，次第差誦，或從下座，次第差誦，乃至讀誦一四句偈。」爾時，諸法師讀誦經時，猶如俗歌而說其法，是故為人毀呰譏論：「如是說法，似我俗人歌詠無異。剃頭沙門，豈如歌詠而說法也？」時，諸比丘聞是事已，具將白佛。佛告諸比丘：「若有比丘，依世歌詠而說法者，而有五失。何等為五？一者自染歌聲；二者他聞生染而不受義；三者以聲出沒便失文句；四者俗人聞時毀呰譏論；五者將來世人聞此事已，即依俗行以為恒式。若有比丘，依附俗歌，而說法者，有此五失，是故不得依俗歌詠而說法也。汝諸比丘！其有未解如上法者，若所游止，應先咨問和上阿阇梨等。」時有比丘，欲詣他方城邑聚落爾時，和上阿阇梨等語彼比丘：「如是長老！汝不須往。」時彼比丘，遂不取語，而詣彼去。至於中路，逢值劫賊，執捉比丘，以手及腳打蹈甚困，唯留殘命，劫奪衣缽，然後放之。時彼比丘，既得回還僧伽藍處，告諸比丘具陳此事

現代漢語譯本：當時，佛陀告訴眾比丘說：『我允許你們在各部經典中選取要義，並按照經文的語句為他人說法，但要選取其中正當的含義，不要破壞經文的原意。』於是，法師說法的時候，大眾的聲音不清晰，不能使眾人喜愛和歡喜。當時，眾比丘將此事稟告佛陀，佛陀告訴眾比丘說：『我現在允許，在大眾中設定高座，應該請法師登上高座說法，讓眾人都能聽見。』又一次聚會，人數更多了，說法師的聲音仍然不能傳達。當時，眾比丘又去稟告佛陀。那時，世尊告訴眾比丘說：『應當再加倍設定高座，讓說法的人登上這個高座。』當時，大眾的人數更多了，聲音仍然不能傳達。當時，眾比丘又去稟告佛陀。佛陀說：『我已經允許，比丘可以站著或走著，隨意說法。』當時，眾比丘聚集在一個堂內，有兩個比丘在演說經法，因此互相妨礙，就建造了兩個堂；在兩個堂內，各自說法，仍然互相妨礙，這個堂內，就引導比丘到那個堂去，那個堂的地方，有比丘，輪流互相引接，讓他們到這個堂來，往來交錯，於是就擾亂了大眾，有人來來往往，法事中斷；或者有比丘，對這個法門，不喜歡聽。當時，眾比丘將此事全部稟告佛陀。佛陀告訴眾比丘說：『從今以後，不得在一個堂內兩個人說法，也不得兩個堂相近，使聲音互相干擾，也不得那個堂的人到這個堂來，這個堂的人到那個堂去，也不得增加令人厭惡的法門，不喜歡聽，如果憎惡的，必須依法懲治。』 當時，大眾中沒有法師，眾比丘等，將此事全部稟告佛陀。佛陀告訴眾比丘說：『如果沒有法師，應該請誦經的人登上高座誦經。』當時，大眾中沒有誦經的人，眾比丘，將此事全部稟告佛陀。佛陀告訴眾比丘說：『我現在允許，依次誦經，或者從上座開始，依次輪流誦經，或者從下座開始，依次輪流誦經，甚至讀誦一四句偈。』當時，法師們讀誦經文的時候，就像世俗的歌唱一樣說其法，因此被人譭謗譏諷：『這樣說法，就像我們俗人唱歌一樣。剃了頭的沙門，難道像唱歌一樣說法嗎？』當時，眾比丘聽到這件事後，將此事全部稟告佛陀。佛陀告訴眾比丘說：『如果有比丘，依照世俗的歌唱而說法，會有五種過失。哪五種呢？一是自己染上歌聲；二是他人聽了產生染著而不接受義理；三是聲音忽高忽低就丟失了文句；四是俗人聽了會譭謗譏諷；五是將來世人聽到這件事後，就會依照世俗的習慣作為常例。如果有比丘，依附世俗的歌唱而說法，就會有這五種過失，所以不得依照世俗的歌唱而說法。你們這些比丘！如果有人不理解以上這些法，如果要去遊歷，應該先請教和尚阿阇梨等。』當時，有比丘，想要去其他地方的城邑聚落，當時，和尚阿阇梨等告訴那個比丘：『長老！你不需要去。』當時那個比丘，沒有聽從勸告，就去了。走到半路，遇到強盜，抓住比丘，用手和腳打踢得很慘，只留下殘命，搶走了衣缽，然後放了他。當時那個比丘，回到僧伽藍的地方，告訴眾比丘，詳細陳述了這件事。

English version: At that time, the Buddha told the monks, 'I allow you to select the essential meanings from various scriptures and explain them to others using the wording of the texts, but you must choose the correct meanings and not distort the original intent of the scriptures.' Then, when the Dharma masters were preaching, the voices of the assembly were not clear, and they could not make the people love and rejoice. At that time, the monks reported this matter to the Buddha, and the Buddha told the monks, 'I now allow that a high seat be set up in the assembly, and the Dharma masters should be invited to ascend the seat to preach, so that everyone can hear.' Another time, when the assembly was even larger, the voices of the Dharma masters still could not reach everyone. At that time, the monks went to report to the Buddha again. Then, the World Honored One told the monks, 'The high seat should be doubled, so that the preachers can ascend this seat.' At that time, the number of people in the assembly increased even more, and the voices still could not reach everyone. At that time, the monks went to report to the Buddha again. The Buddha said, 'I have already allowed that the monks can preach while standing or walking, as they please.' At that time, the monks gathered in one hall, and two monks were expounding the Dharma, thus interfering with each other. So, two halls were built; in the two halls, they preached separately, but they still interfered with each other. In this hall, they would guide the monks to that hall, and in that hall, there were monks who would take turns guiding them to this hall, going back and forth, thus disrupting the assembly. Some people came and went, and the Dharma activities were interrupted; or some monks did not like to hear this Dharma. At that time, the monks reported all of this to the Buddha. The Buddha told the monks, 'From now on, it is not allowed for two people to preach in one hall, nor are two halls allowed to be close enough for the sounds to interfere with each other. Nor is it allowed for people from that hall to come to this hall, or for people from this hall to go to that hall. Nor is it allowed to add to the Dharma teachings that are disliked. If there is hatred, it must be punished according to the Dharma.' At that time, there were no Dharma masters in the assembly, and the monks reported all of this to the Buddha. The Buddha told the monks, 'If there are no Dharma masters, you should invite those who can recite the scriptures to ascend the seat and recite.' At that time, there were no scripture reciters in the assembly, and the monks reported all of this to the Buddha. The Buddha told the monks, 'I now allow that they recite in order, either starting from the senior monks and reciting in turn, or starting from the junior monks and reciting in turn, even reciting a four-line verse.' At that time, when the Dharma masters were reciting the scriptures, they spoke the Dharma like secular songs, and therefore they were slandered and ridiculed: 'Such preaching is just like us lay people singing. How can shaven-headed monks preach like singing?' At that time, when the monks heard about this, they reported all of this to the Buddha. The Buddha told the monks, 'If there are monks who preach according to secular songs, there will be five faults. What are the five? First, they themselves become tainted by the singing; second, others who hear it become attached and do not accept the meaning; third, the rise and fall of the voice causes them to lose the wording; fourth, lay people who hear it will slander and ridicule; fifth, future generations who hear about this will follow the secular custom as a norm. If there are monks who preach according to secular songs, there will be these five faults, so it is not allowed to preach according to secular songs. You monks! If there are those who do not understand the above Dharma, if you are going to travel, you should first consult with your preceptor and teacher.' At that time, there was a monk who wanted to go to other cities and villages. At that time, the preceptor and teacher told that monk, 'Elder! You do not need to go.' At that time, that monk did not listen to the advice and went. On the way, he encountered robbers, who seized the monk, beat and kicked him severely, leaving him barely alive, robbed him of his robes and bowl, and then released him. At that time, that monk returned to the monastery and told the monks, detailing what had happened.

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。時，諸比丘將此白佛。

爾時，世尊因是事故，召集眾僧，而告之言：「汝等比丘！和上阿阇梨，實不許汝詣遠聚落遊行以不？」時諸比丘白言：「如是，實不許也。」佛復告諸比丘：「汝等當知此事不善！和上阿阇梨既不許可，何故自專詣他聚落？

「諸比丘！此有因緣。所以者何？我念往昔，此閻浮提內五百商人，是商人中有一商主，名曰慈者，最為導首。時諸商人，皆共集會，各相議言：『我等今可辦具資糧入海之具，詣彼大海，為求財故，必應當獲種種珍寶來還其家。所謂摩尼真珠珂玉、珊瑚金銀，如是等寶，使我等輩，七世已來家內大富，住持資物，養育眷屬，多作基業。』

「爾時，彼等五百商人，具辦所須入海，貨物有三千萬，持一千萬，擬道路中資用糧食，又一千萬，與彼商人，以為本貨，第三千萬，擬治舟船及船師價。具辦是已，各各安心，受八關齋，既受齋已，各至己家，辭別父母妻子眷屬。於時慈者，遂詣母所，具咨是事。其母是時，在樓閣上，新洗沐發，受八關齋，持法安靜。爾時，慈者至於母前，作如是言：『善哉父母！我欲入海求諸財寶，至於彼處，持種種貨，而來還歸。所謂摩尼真珠頗梨，乃至金銀，欲使我家如此財寶住持七世，資用無窮富饒具足，供養父母，及諸妻子，複用佈施，營諸功德。』

「爾時，慈者商主之母告慈者言：『兒今何用入大海中？汝今家內，大富豐饒，財物具足，凡有所須，皆應無闕，七世已來，堪得存濟以充供養，兼得行檀作諸功德。愛子愛子！大海之內，有諸恐怖，所謂潮波惡風之難，低彌羅魚海神縛怖，羅剎女怖。愛子慈者！大海多有如是等難。我今年老，衰暮已至，愛子若去，與汝相見此事實難，我今雖復少有殘命，死日至近。』如是再三慇勤切語。是時慈者，重白母言：『善哉阿母！我必詣海，為求財故，至於彼所，持種種寶，必望歸還，所謂摩尼真珠，乃至金銀，將來供養父母師長，行檀佈施，廣修功德。』作是語已，即欲進發。爾時，慈者商主之母，從座而起，抱持慈者，而告之曰：『愛子慈者！我不許汝詣于大海而求財也。何以故？我今家內，多有資財，無所乏少。』爾時，慈者作如是念：『我母今者不喜於我益當損敗，而於今日，更不許我入海求財，我於今日，必作禍敗

當時，眾比丘將此事稟告佛陀。 那時，世尊因為這件事，召集僧眾，告訴他們說：『你們這些比丘！你們的和尚或阿阇梨，真的不允許你們去遙遠的村落，是嗎？』當時，眾比丘回答說：『是的，確實不允許。』佛陀又告訴眾比丘：『你們應當知道這件事是不對的！和尚或阿阇梨既然不允許，為什麼你們擅自去其他村落？』 『諸位比丘！這其中有因緣。為什麼呢？我回憶過去，在這閻浮提內有五百個商人，這些商人中有一位商主，名叫慈者，是他們的首領。當時，這些商人一起商議，各自說道：『我們現在可以準備好入海的資糧，前往大海，爲了求取財富，必定應當獲得各種珍寶回來。比如摩尼、珍珠、珂玉、珊瑚、金銀等寶物，使我們這些人，七世以來家中都非常富有，擁有資財，養育眷屬，多置產業。』 『當時，這五百個商人，準備好入海所需，貨物價值三千萬，拿出一千萬，作為路途中的資用糧食，又拿出一千萬，給那些商人，作為本錢，第三個一千萬，用來修理船隻和支付船師的費用。準備好這些后，各自安心，受持八關齋戒，受戒完畢，各自回到家中，辭別父母妻子眷屬。當時，慈者就去母親那裡，詳細說明這件事。他的母親當時在樓閣上，剛洗完頭髮，受持八關齋戒，保持安靜。當時，慈者來到母親面前，這樣說道：『善良的父母！我想要入海求取各種財寶，到達那裡，帶著各種貨物，然後返回。比如摩尼、珍珠、頗梨，乃至金銀，想要使我家擁有這些財寶，可以維持七世，資用無窮，富饒充足，供養父母，以及妻子，還可以用來佈施，經營各種功德。』 『當時，慈者商主的母親告訴慈者說：『孩子，你現在何必入大海呢？你現在家中，非常富有，財物充足，凡是需要的，都應有盡有，七世以來，都足夠維持生活，用來供養，還可以用來行善，做各種功德。我的愛子啊！大海之中，有各種恐怖，比如潮波惡風的災難，低彌羅魚、海神束縛的恐懼，羅剎女的恐懼。我的愛子慈者！大海有很多這樣的災難。我今年老了，衰老已經到來，愛子如果去了，與你相見這件事就很難了，我雖然還剩下少許殘命，但死期將近。』這樣再三懇切地說。當時，慈者再次對母親說：『善良的母親！我一定要去海里，爲了求取財富，到達那裡，帶著各種寶物，必定希望返回，比如摩尼、珍珠，乃至金銀，將來供養父母師長，行善佈施，廣修功德。』說完這些話，就想要出發。當時，慈者商主的母親，從座位上站起來，抱著慈者，告訴他說：『我的愛子慈者！我不允許你去大海求財。為什麼呢？我現在家中，有很多資財，不缺少什麼。』當時，慈者這樣想：『我的母親現在不喜歡我，反而會讓我遭受損失，而今天，更不允許我入海求財，我今天，必定會遭遇禍敗。』

At that time, the monks reported this matter to the Buddha. Then, the World Honored One, because of this matter, gathered the Sangha and told them: 'You monks! Your preceptor or acharya, truly does not allow you to go to distant villages, does he?' At that time, the monks replied: 'Yes, he truly does not allow it.' The Buddha further told the monks: 'You should know that this matter is not good! Since your preceptor or acharya does not permit it, why do you go to other villages on your own?' 'Monks! There is a reason for this. Why is that? I recall in the past, there were five hundred merchants in this Jambudvipa, and among these merchants, there was a merchant leader named Citta, who was their chief. At that time, these merchants discussed together, each saying: 'We can now prepare the provisions for going to sea, go to the great ocean, in order to seek wealth, and we should certainly obtain various treasures to bring back. Such as mani, pearls, koka jade, coral, gold, silver, and other treasures, so that we, for seven generations, will be very wealthy, possess resources, raise our families, and establish many properties.' 'At that time, these five hundred merchants, having prepared what was needed for going to sea, had goods worth thirty million, took ten million as provisions for the journey, another ten million to give to the merchants as capital, and the third ten million to repair the ships and pay the shipmasters. Having prepared these, they were all at ease, observed the eight precepts, and after observing the precepts, each returned to their homes to bid farewell to their parents, wives, and families. At that time, Citta went to his mother, and explained the matter in detail. His mother was then in the upper chamber, having just washed her hair, observing the eight precepts, and keeping quiet. At that time, Citta came before his mother and said: 'Good parents! I want to go to sea to seek various treasures, and when I arrive there, I will bring back various goods. Such as mani, pearls, crystal, and even gold and silver, I want to make my family possess these treasures, which can last for seven generations, with endless resources, abundant wealth, to support my parents, as well as my wife, and also use them for charity and to cultivate various merits.' 'At that time, the mother of the merchant leader Citta told Citta: 'Child, why do you need to go to the great ocean now? In your home now, you are very wealthy, with abundant resources, and whatever you need, you have it all. For seven generations, it is enough to sustain life, to use for support, and also to do good deeds and cultivate various merits. My beloved child! In the great ocean, there are various terrors, such as the disasters of tidal waves and evil winds, the fear of the low-miro fish, the binding of the sea gods, and the fear of the rakshasa women. My beloved child Citta! The great ocean has many such disasters. I am old this year, and old age has arrived. If my beloved child goes, it will be difficult to see you again. Although I have a little life left, the day of death is near.' She said this earnestly again and again. At that time, Citta said to his mother again: 'Good mother! I must go to the sea, in order to seek wealth, and when I arrive there, I will bring back various treasures, and I certainly hope to return, such as mani, pearls, and even gold and silver, to support my parents and teachers in the future, to do charity and give alms, and to cultivate merits extensively.' After saying these words, he wanted to set off. At that time, the mother of the merchant leader Citta, stood up from her seat, embraced Citta, and told him: 'My beloved child Citta! I do not allow you to go to the great ocean to seek wealth. Why is that? In my home now, there are many resources, and nothing is lacking.' At that time, Citta thought: 'My mother now does not like me, but will cause me to suffer losses, and today, she does not allow me to go to sea to seek wealth, today, I will certainly encounter disaster.'

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。』以是因緣，便生瞋恚，遂撲其母，置於地上，打其母頭即從家出，共諸商人，行到海岸。既到海已，祭祀海神，嚴整船舶，別雇五人，三倍與價，其五人者，所謂執尾、執棹、抒漏、能沈能浮、善行船者，共量所宜，遂乘船舶，入于大海，為求財故。彼等諸人，至於海內，其船破壞，五百商人悉皆沒水，唯有慈者商主一人得活。爾時，慈者于彼破船捉得一板，即依其板，運手動足，極盡筋力，因其風勢，從海濤波，落於一渚，其渚名曰毗尸波提婆(隋云化渚)。是時慈者，在彼化渚，食諸果子，及以藥草，少時活命。於後慈者，遊歷彼渚，至於南畔見有一路，遂從彼道，行至少地，便即遙望見一銀城，其城可憘，微妙希有，觀者無厭。樓櫓卻敵，隍塹圍繞，天窗欄楯，及諸寶闕，臺殿宮舍，偏梁閣道，上覆寶帳，以種種寶，而莊嚴之。懸雜幡蓋，豎立寶幢，香案香爐，燒眾妙香。其城周匝，有諸園林泉池渠流，皆悉具足娛樂之處在，彼城內正處中央，有一寶殿，名曰喜樂，其殿微妙七寶所成，所謂金銀、琉璃、車𤦲、瑪瑙、𧆞珀、真珠等寶。爾時，彼城有四婦女，從城而出，端正可憘，觀者無厭，最勝最妙，以諸瓔珞，而莊嚴身，詣慈者所，而白言曰：『善來慈者！何能冒涉來至此城？此城無主，眾物具足，無所乏少，於此城內，有一寶殿，名曰憘樂，七寶所成。我等四女，居其殿內，早起夜臥，志意清潔，言語貞良，容儀婉媚，聲氣和雅。是故汝今，可入此城，升于寶殿，共相娛樂，無男之處，共受欲樂，和合而行，隨意止住。我等於汝，持一切物，承事供養。』

「爾時，慈者遂入彼城，詣向寶殿無男之處，共彼四女，以五欲樂隨意歡娛，經歷數年，經數百年，經數千年，縱情受樂。于彼后時，其四婦人，告慈者言：『善哉聖子！汝可住此莫向余城。』

「爾時，慈者即生疑慮：『云何此女，而語我言：「聖子今可在此城住，勿向余城。」我今竊可違此婦人，伺其睡臥，乘依此路，至於別所，東西馳訪，當自證知，竟有何事，若善若惡。既覺知已，應如法行。』

「爾時，慈者伺彼婦人睡眠著時，安徐而起，從寶殿下，巡歷而行，從東門出，圍繞是城，周匝繞已，至於南面，見有一道，即尋是道，漸行而進

現代漢語譯本：因此，他產生了嗔恨心，於是撲倒他的母親，把她放在地上，打她的頭，然後就離家出走了，和一些商人一起，走到海邊。到了海邊后，他們祭祀海神，整頓好船隻，另外雇了五個人，付給他們三倍的價錢。這五個人分別是負責掌舵的、劃槳的、舀水的、能潛水能浮水的、以及擅長航海的。他們一起商量好后，就乘坐船隻，進入大海，爲了尋求財富。他們這些人到了海里，船隻就壞了，五百個商人全部都沉入水中，只有慈者這個商主一個人活了下來。當時，慈者在破船上抓住一塊木板，就靠著這塊木板，手腳並用，竭盡全力，藉助風勢，從海浪中漂落到一個小島上，這個小島的名字叫做毗尸波提婆（隋朝時翻譯為化渚）。當時，慈者在這個化渚上，吃各種果子和藥草，勉強維持生命。後來，慈者遊歷這個小島，到了南邊，看到一條路，就沿著這條路，走了一小段路，就遠遠地望見一座銀城，這座城非常可愛，精美稀有，讓人百看不厭。城樓、箭樓、防禦工事、護城河環繞著它，天窗、欄桿、各種寶闕、臺殿宮舍、偏梁閣道，上面覆蓋著寶帳，用各種各樣的寶物裝飾著。懸掛著各種幡蓋，豎立著寶幢，香案香爐，燃燒著各種美妙的香。城池周圍，有各種園林、泉池、水渠，各種娛樂場所都應有盡有。在城內正中央，有一座寶殿，名叫喜樂，這座殿是用七寶建成的，分別是金、銀、琉璃、車渠、瑪瑙、硨磲、珍珠等寶物。當時，這座城裡有四個女子，從城裡出來，她們端莊美麗，讓人百看不厭，非常優秀，用各種瓔珞裝飾著身體，來到慈者面前，對他說：『歡迎你，慈者！你怎麼冒險來到這座城？這座城沒有主人，各種物品都非常充足，什麼都不缺少。在這座城裡，有一座寶殿，名叫喜樂，是用七寶建成的。我們四個女子，住在殿內，早起晚睡，心志清凈，言語貞潔善良，容貌柔美，聲音和諧。所以你現在可以進入這座城，登上寶殿，和我們一起享樂，這裡沒有男人，一起享受慾望的快樂，和諧相處，隨意居住。我們願意為你提供一切物品，侍奉供養你。』 當時，慈者就進入了這座城，來到了沒有男人的寶殿，和這四個女子一起，享受著五欲的快樂，隨意歡娛，經歷了數年，經歷了數百年，經歷了數千年，縱情享樂。在那之後，這四個婦人對慈者說：『好啊，聖子！你可以在這裡住下，不要去其他的城。』 當時，慈者就產生了疑慮：『為什麼這些女子對我說：「聖子你可以在這裡住下，不要去其他的城。」我現在可以偷偷地違背這些婦人，等她們睡著的時候，沿著這條路，去其他地方，四處打聽，自己去驗證，到底發生了什麼事，是好是壞。等我瞭解清楚后，就應該依法行事。』 當時，慈者等那些婦人睡著的時候，就慢慢地起身，從寶殿下來，四處巡視，從東門出去，圍繞著這座城，轉了一圈，到了南面，看到一條路，就沿著這條路，慢慢地走下去。

English version: Because of this, he became angry, and then he threw his mother down, placed her on the ground, hit her head, and then left home, going with some merchants to the seashore. Once they reached the sea, they made offerings to the sea god, prepared their ships, and hired five additional people, paying them three times the usual price. These five people were those who handled the rudder, the oars, the bailing, those who could dive and float, and those who were skilled at sailing. After discussing what was appropriate, they boarded the ships and entered the sea, seeking wealth. When they reached the sea, their ships broke, and all five hundred merchants sank into the water. Only the merchant leader, Cizhe, survived. At that time, Cizhe grabbed a plank from the broken ship, and relying on this plank, he used his hands and feet, exerting all his strength, and with the help of the wind, he drifted from the waves to a small island, which was called Vipasipadeva (translated as Huazhu during the Sui Dynasty). At that time, Cizhe on this Huazhu, ate various fruits and herbs, barely surviving. Later, Cizhe traveled around the island, and when he reached the south side, he saw a road, and he followed this road, walking a short distance, and then he saw a silver city in the distance. This city was very lovely, exquisite, and rare, and people never tired of looking at it. The city towers, arrow towers, fortifications, and moats surrounded it. Skylights, railings, various precious towers, platforms, palaces, and side corridors were covered with precious tents, decorated with all kinds of treasures. Various banners and canopies were hung, precious flags were erected, incense tables and incense burners were placed, and various wonderful incenses were burned. Around the city, there were various gardens, springs, ponds, and canals, and all kinds of entertainment places were available. In the very center of the city, there was a precious palace called Xile, which was made of seven treasures, namely gold, silver, lapis lazuli, tridacna, agate, amber, and pearls. At that time, there were four women in this city, who came out of the city. They were dignified and beautiful, and people never tired of looking at them. They were very outstanding, and they adorned their bodies with various necklaces. They came to Cizhe and said to him: 'Welcome, Cizhe! How did you venture to come to this city? This city has no owner, and all kinds of things are very abundant, and nothing is lacking. In this city, there is a precious palace called Xile, which is made of seven treasures. We four women live in the palace, getting up early and going to bed late, with pure minds, chaste and kind words, gentle appearances, and harmonious voices. Therefore, you can now enter this city, ascend to the palace, and enjoy yourself with us. There are no men here, and we can enjoy the pleasures of desire together, live in harmony, and stay as you please. We are willing to provide you with everything and serve you.' At that time, Cizhe entered the city, went to the palace where there were no men, and with these four women, enjoyed the pleasures of the five desires, indulging in pleasure, for several years, for several hundred years, for several thousand years. After that, these four women said to Cizhe: 'Good, holy son! You can stay here and not go to other cities.' At that time, Cizhe became suspicious: 'Why do these women say to me, "Holy son, you can stay here and not go to other cities." I can secretly disobey these women, and when they are asleep, I will follow this road to other places, inquire everywhere, and verify for myself what has happened, whether it is good or bad. After I understand clearly, I should act according to the law.' At that time, when Cizhe saw that the women were asleep, he slowly got up, came down from the palace, and walked around. He went out from the east gate, circled the city, and when he reached the south side, he saw a road, and he followed this road, slowly walking forward.

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。遂復遙見有一金城，端正可憘，乃至周匝，有諸泉池渠流盈滿，于彼城中，有一寶殿，名曰常醉，微妙可觀，七寶所成，所謂金銀乃至車𤦲真珠等寶。爾時，彼城有八婦女，從城而出，可喜端正，最勝最妙，以諸瓔珞，莊嚴其身，來詣慈者商主之處。到已白言：『善哉慈者！何能遠至？』復言慈者：『此城都是真金所造，一切眾物，資財具足，其城中央，有一寶殿，名曰常醉，七寶所成，我等八女，早起晚眠。』乃至慈者，亦入彼城，升于寶殿，共彼八女，無男之處，以諸五欲具足受樂，共相娛樂。經于數年數百千年，隨意而住。后時彼女，告慈者言：『聖子慈者！汝莫從此去至余城。』爾時，慈者亦復驚疑，尋即盜出，處處遊觀，乃復遙見一頗梨城，可喜端正，觀者無厭。彼城處中，有一寶殿，名曰意樂，微妙可喜，七寶所成，金銀琉璃乃至真珠。爾時，彼城乃有婦女一十六人，從城而出，顏容端正觀者無厭，諸寶瓔珞莊嚴其身，乃至亦復白慈者言：『善來慈者！何能冒至？』又言：『慈者！此城純是頗梨所成，眾物具足，其城處中，有一寶殿，名曰意樂，亦以七寶之所成立。我等諸女一十六人，早起晚臥，如前請住。』爾時，慈者即入彼城，升于寶殿，共十六女，無男之處，具受欲樂，以相娛樂，經于數年數百千年。爾時，諸女又語慈者：『慎莫東西。』慈者亦疑，即違彼出，遊歷漸進，又復遙見一琉璃城，可喜端正，四壁牢固，乃至周匝泉池流水溝渠盈滿。

「爾時，彼處有一寶殿，名曰梵德，可喜微妙，七寶所成。城中復有三十二女，從城而出，端嚴可喜，觀者無厭，微妙殊特，以諸瓔珞莊嚴其身，語慈者曰：『善來聖者！冒能遠至。』又言：『慈者！此城皆是琉璃所成，眾物具有，我是清潔行無違失，常先啟白然後方為，心意和善言語風流，今來咨汝，愿入此城，升于寶殿，共相娛樂，具足五欲，和合受樂，凡所須者，我當咨奉。』爾時，慈者入彼城中，升于寶殿，共于彼女三十二人，無男之處，具受欲樂，經于數年，經數百年數百千年，意喜而住。

「爾時，彼諸三十二女，復白慈者：『善哉聖子！汝今慎莫從此城出詣於他城。』爾時，慈者便復生疑如是籌量：『此等諸女，云何語我作如是言：「聖子慎莫從此城出至余城也

於是，他又遠遠地看見一座金色的城池，端正美好，令人喜愛。城池周圍有許多泉水、池塘和溝渠，都充滿了水。城中有一座寶殿，名為『常醉』，精妙可觀，由七寶構成，即金、銀乃至車磲、珍珠等寶物。當時，城中有八位女子，從城中出來，她們美麗端莊，無比殊勝，用各種瓔珞裝飾著身體，來到慈者商主所在的地方。她們到達后說道：『善哉慈者！您怎麼能遠道而來？』又說：『這座城池都是用真金建造的，一切物品、資財都充足。城中央有一座寶殿，名為『常醉』，由七寶構成。我們八位女子，早起晚睡。』於是，慈者也進入了那座城池，登上寶殿，與那八位女子，在沒有男人的地方，盡情享受五欲之樂，互相娛樂。經過數年、數百年、數千年，隨意居住。後來，那些女子告訴慈者說：『聖子慈者！你不要從這裡去其他城池。』當時，慈者也感到驚疑，隨即偷偷溜出，到處遊覽，又遠遠地看見一座頗梨城，美麗端莊，令人百看不厭。那座城池中央，有一座寶殿，名為『意樂』，精妙可喜，由七寶構成，即金、銀、琉璃乃至珍珠。當時，城中有十六位女子，從城中出來，她們容貌端正，令人百看不厭，用各種寶物瓔珞裝飾著身體，也對慈者說：『善來慈者！您怎麼能冒險來到這裡？』又說：『慈者！這座城池純粹是用頗梨建造的，各種物品都充足。城中央有一座寶殿，名為『意樂』，也是用七寶建成的。我們十六位女子，早起晚睡，像之前一樣請您留住。』當時，慈者就進入了那座城池，登上寶殿，與十六位女子，在沒有男人的地方，盡情享受欲樂，互相娛樂，經過數年、數百年、數千年。當時，那些女子又告訴慈者說：『千萬不要向東西方向走。』慈者也感到疑惑，就違揹她們離開了，遊歷漸進，又遠遠地看見一座琉璃城，美麗端莊，四壁堅固，周圍的泉水、池塘、流水溝渠都充滿了水。 當時，那裡有一座寶殿，名為『梵德』，美好精妙，由七寶構成。城中又有三十二位女子，從城中出來，端莊美麗，令人喜愛，無比殊勝，用各種瓔珞裝飾著身體，對慈者說：『善來聖者！您怎麼能冒險遠道而來？』又說：『慈者！這座城池都是用琉璃建造的，各種物品都有。我們是清凈的修行者，沒有違背過任何戒律，總是先稟告然後才行動，心地善良，言語風流，現在來諮詢您，希望您進入這座城池，登上寶殿，一起娛樂，盡情享受五欲之樂，和合相處，凡是您需要的，我們都會奉上。』當時，慈者進入那座城中，登上寶殿，與那三十二位女子，在沒有男人的地方，盡情享受欲樂，經過數年，經過數百年、數千年，心情愉悅地居住。 當時，那三十二位女子又對慈者說：『善哉聖子！你現在千萬不要從這座城池出去到其他城池。』當時，慈者又產生了疑惑，這樣思量：『這些女子，為什麼對我說這樣的話：「聖子千萬不要從這座城池出去到其他城池呢？」』

Then, he saw from afar a golden city, upright and pleasing, that was delightful to behold. Around it were springs, ponds, and canals, all filled with water. In the city was a precious palace called 'Always Drunk,' exquisite and wonderful, made of seven treasures, namely gold, silver, and even carnelian and pearls. At that time, eight women came out of the city, beautiful and dignified, most excellent and marvelous, adorned with various necklaces, and approached the merchant, the compassionate one. Upon arriving, they said, 'Well done, compassionate one! How did you manage to come so far?' They further said, 'This city is entirely made of pure gold, and all things and resources are abundant. In the center of the city is a precious palace called 'Always Drunk,' made of seven treasures. We eight women rise early and sleep late.' Then, the compassionate one also entered the city, ascended the palace, and with the eight women, in a place without men, fully enjoyed the pleasures of the five desires, entertaining each other. They lived there for several years, hundreds of years, and thousands of years, as they pleased. Later, the women told the compassionate one, 'Holy son, compassionate one! Do not leave here to go to another city.' At that time, the compassionate one was also surprised and suspicious, and immediately sneaked out, wandering around. He then saw from afar a crystal city, pleasing and upright, that one could never tire of looking at. In the center of that city was a precious palace called 'Wishful Joy,' exquisite and delightful, made of seven treasures, namely gold, silver, lapis lazuli, and even pearls. At that time, sixteen women came out of the city, their faces dignified and pleasing, that one could never tire of looking at, adorned with various precious necklaces. They also said to the compassionate one, 'Welcome, compassionate one! How did you dare to come here?' They also said, 'Compassionate one! This city is entirely made of crystal, and all things are abundant. In the center of the city is a precious palace called 'Wishful Joy,' also made of seven treasures. We sixteen women rise early and sleep late, and we invite you to stay as before.' Then, the compassionate one entered the city, ascended the palace, and with the sixteen women, in a place without men, fully enjoyed the pleasures of desire, entertaining each other for several years, hundreds of years, and thousands of years. At that time, the women again told the compassionate one, 'Be careful not to go east or west.' The compassionate one was also suspicious, so he disobeyed them and left, traveling further and further. He then saw from afar a lapis lazuli city, pleasing and upright, with strong walls, and around it were springs, ponds, and flowing canals, all filled with water. At that time, there was a precious palace there called 'Brahma Virtue,' delightful and exquisite, made of seven treasures. In the city, there were also thirty-two women who came out of the city, dignified and pleasing, that one could never tire of looking at, exceptionally marvelous, adorned with various necklaces. They said to the compassionate one, 'Welcome, holy one! How did you dare to come so far?' They also said, 'Compassionate one! This city is entirely made of lapis lazuli, and all things are available. We are pure practitioners, without any transgressions. We always report before acting, our hearts are kind, and our words are elegant. Now we come to consult you, hoping you will enter this city, ascend the palace, and enjoy ourselves together, fully experiencing the pleasures of the five desires, living in harmony. Whatever you need, we will provide.' Then, the compassionate one entered the city, ascended the palace, and with the thirty-two women, in a place without men, fully enjoyed the pleasures of desire, for several years, hundreds of years, and thousands of years, living with joy. At that time, the thirty-two women again said to the compassionate one, 'Well done, holy son! Now, be careful not to leave this city to go to another city.' At that time, the compassionate one became suspicious again and pondered, 'Why do these women say to me, "Holy son, be careful not to leave this city to go to another city?"'

---

。」我今可伺諸女睡時，乘依此路，安徐而去，若善若惡，到已應知，既知見已，如實應行。』

「爾時，慈者伺彼諸女睡眠著時，徐徐緩起，下殿而去，出城東門，巡繞彼城，詣到城南，見一道路，見已遂復乘彼而去，須臾遙見有一鐵城，其城四面，皆各有門。時彼城中，無有一人，若男若女、童男童女，出迎慈者，唯聞是聲：『誰饑誰渴？誰裸露者？誰急走者？誰遠行來疲乏之者？我乘誰者？』

「爾時，慈者便作是念：『我先已曾見於銀城，于其城內，有四女人，迎接於我。又詣金城時，彼城內有八女人，出迎於我。又於一時詣頗梨城，有十六女，出迎接我。我后一時，遇琉璃城，三十二女，出迎接我。而今此城，無有一人，或男或女，童男童女，迎接我者，唯有聞彼意所不喜如是等聲：「言誰饑者？言誰渴者？誰裸露者？誰急走者？誰從遠道疲乏來者？誰我乘者？」如我今者，若入此城，即知是聲誰所作也。』

「爾時，慈者即入彼城，入彼城已，四門尋閉。爾時，慈者心懷恐懼，身毛皆豎，處處逃走，作如是言：『我今敗也，我今壞也。』而彼處處逃走之時，見有一人，頭戴鐵輪，其輪赫赤，狀如猛火，其火焰熾，甚可怖畏。遂詣彼所問言：『仁者！汝是誰也？汝頭上輪誰所轉也？何故焰赫熾燃可畏，猶如火聚？』時彼罪人報言：『仁者！汝今知不？我是商主，名瞿頻陀。』爾時慈者又問彼言：『汝于往昔作何罪業？以彼造罪業因緣故，有此鐵輪，如是熾猛，如是焰熱，轉在頭上。』彼人報言：『我于昔日，以瞋怒故，打蹋母頭，以如是業罪因緣故，受大鐵輪，如是猛熾，如是赫焰，轉在頭上。』爾時，慈者，聞此語已，悲啼號哭，悔過自責，憶省自業，口作是言：『今我被禁，如鹿入檻。』

「爾時，彼城有一夜叉，業守彼城，名婆流迦，在彼城中。時彼夜叉，從彼商主瞿頻陀邊，取其頭上熾燃火輪，取已擐著慈者頭上。

「爾時，慈者頭上鐵輪，甚大焰赫，極受大苦，極燒極燃，其苦難忍。即時以偈，問夜叉言：

「『此城周匝四門所，　　常有光焰恐怖人， 我今已被如此縛，　　猶如諸鹿入深檻。 善哉乞問夜叉王，　　是輪何故與我著？ 熾然猛焰如火聚，　　今將令我身命斷

現代漢語譯本：『我今天可以等那些女子睡著時，沿著這條路，慢慢地離開。是好是壞，到了之後自然會知道，既然知道了，就應當如實地去做。』 現代漢語譯本：『那時，慈者等那些女子睡著后，緩緩起身，下殿離開，出城東門，繞著城走了一圈，到了城南，看到一條路，便沿著那條路走了。不久，遠遠地看到一座鐵城，那城四面都有門。當時，城中沒有一個人，無論是男人、女人、男孩還是女孩，出來迎接慈者，只聽到這樣的聲音：『誰飢餓？誰口渴？誰？誰急著走？誰從遠方來疲憊不堪？我乘誰？』 現代漢語譯本：『那時，慈者便這樣想：『我之前曾見過銀城，城裡有四個女人迎接我。又到金城時，城裡有八個女人出來迎接我。又在一次到了頗梨城，有十六個女人出來迎接我。我後來又到琉璃城，有三十二個女人出來迎接我。而現在這座城，沒有一個人，無論是男人、女人、男孩還是女孩，出來迎接我，只聽到那些令人不悅的聲音，比如：「誰飢餓？誰口渴？誰？誰急著走？誰從遠方來疲憊不堪？我乘誰？」如果我現在進入這座城，就會知道這些聲音是誰發出的。』 現代漢語譯本：『那時，慈者就進入了那座城，進入城后，四門立刻關閉。那時，慈者心中恐懼，汗毛豎立，到處逃跑，說道：『我完了，我失敗了。』當他到處逃跑時，看到一個人，頭上戴著一個鐵輪，那輪子赤紅，像猛烈的火焰，火焰熾熱，非常可怕。於是走到那人面前問道：『仁者！你是誰？你頭上的輪子是誰轉動的？為什麼火焰如此熾熱可怕，像一團火？』那罪人回答說：『仁者！你現在知道嗎？我是商主，名叫瞿頻陀。』那時，慈者又問他：『你過去做了什麼罪業？因為你造的罪業，所以有這個鐵輪，如此熾熱，如此猛烈，在你頭上轉動。』那人回答說：『我過去因為嗔怒，打踏母親的頭，因為這樣的罪業，所以承受這個巨大的鐵輪，如此猛烈，如此熾熱，在我頭上轉動。』那時，慈者聽到這些話后，悲傷地哭泣，懺悔自責，回憶自己的罪業，口中說道：『我現在被困住了，像鹿進入陷阱一樣。』 現代漢語譯本：『那時，城裡有一個夜叉，負責守護這座城，名叫婆流迦，在那城中。那時，那夜叉從商主瞿頻陀那裡，取下他頭上熾熱的火輪，取下後戴在慈者的頭上。』 現代漢語譯本：『那時，慈者頭上的鐵輪，非常巨大，火焰熾熱，承受著巨大的痛苦，被燒得非常痛苦，難以忍受。他立刻用偈語問夜叉說：』 現代漢語譯本：『這座城四周有四道門，常常有光焰讓人恐懼，我現在已經被這樣束縛，就像鹿進入深陷阱一樣。善哉，請問夜叉王，這個輪子為什麼戴在我頭上？熾熱的火焰像一團火，現在將要讓我身亡。』

English version: 'I can wait until those women are asleep tonight, then take this path and leave slowly. Whether it is good or bad, I will know when I arrive, and once I know, I should act accordingly.' English version: 'At that time, the compassionate one waited until those women were asleep, then slowly got up, left the palace, went out the east gate of the city, circled the city, and arrived at the south of the city. Seeing a road, he followed it. Soon, he saw a distant iron city, with gates on all four sides. At that time, there was no one in the city, neither men, women, boys, nor girls, who came out to greet the compassionate one. He only heard these sounds: 'Who is hungry? Who is thirsty? Who is ? Who is rushing? Who has come from afar, weary? Who shall I ride?' English version: 'At that time, the compassionate one thought: 'I have seen a silver city before, and there were four women in the city who greeted me. When I went to the gold city, there were eight women who came out to greet me. And once when I went to the crystal city, there were sixteen women who came out to greet me. Later, when I went to the lapis lazuli city, there were thirty-two women who came out to greet me. But now in this city, there is no one, neither men, women, boys, nor girls, who come out to greet me. I only hear those unpleasant sounds, such as: 'Who is hungry? Who is thirsty? Who is ? Who is rushing? Who has come from afar, weary? Who shall I ride?' If I enter this city now, I will know who is making these sounds.' English version: 'At that time, the compassionate one entered the city, and as soon as he entered, the four gates closed. At that time, the compassionate one was filled with fear, his hair stood on end, and he ran everywhere, saying: 'I am finished, I have failed.' As he was running everywhere, he saw a person with an iron wheel on his head. The wheel was red, like a fierce fire, and the flames were blazing and terrifying. So he went to that person and asked: 'Kind sir! Who are you? Who is turning the wheel on your head? Why are the flames so fierce and terrifying, like a ball of fire?' The sinner replied: 'Kind sir! Do you know now? I am a merchant, named Gupinda.' At that time, the compassionate one asked him again: 'What sins did you commit in the past? Because of the sins you committed, you have this iron wheel, so fierce, so intense, turning on your head.' That person replied: 'In the past, because of anger, I struck my mother's head, and because of this sin, I am enduring this huge iron wheel, so fierce, so intense, turning on my head.' At that time, the compassionate one, hearing these words, wept sadly, repented and blamed himself, recalling his own sins, and said: 'Now I am trapped, like a deer entering a snare.' English version: 'At that time, there was a yaksha in the city, named Bharuka, who was responsible for guarding the city. At that time, that yaksha took the burning wheel from the merchant Gupinda's head and placed it on the compassionate one's head.' English version: 'At that time, the iron wheel on the compassionate one's head was very large, the flames were intense, and he was enduring great suffering, being burned very painfully, which was unbearable. He immediately asked the yaksha in verse:' English version: 'This city has four gates all around, and there are always flames that terrify people. Now I have been bound like this, like a deer entering a deep snare. Good sir, I beg to ask, King Yaksha, why is this wheel placed on my head? The blazing flames are like a ball of fire, and now they will cause my death.'

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。 我先經于喜樂殿，　　復入金城常醉宮， 又經頗梨意樂處，　　最後所過名梵德， 先入銀城有四女，　　后至金郭復遇八， 頗梨城女有十六，　　又至琉璃三十二， 如是值彼復值此，　　次第值已轉更勝， 既得值遇如是者，　　云何今值恐怖輪？ 由我貪慾不知足，　　今逢如此苦厄難， 我昔為更作何業，　　值此鐵輪頭上旋？ 熾燃輝赫如火聚，　　今將令我身命斷。 愿夜叉王哀愍答，　　經幾歲數受斯輪？』

「爾時，夜叉業守城者，即便以偈告慈者言：

「『昔時汝母持凈戒，　　汝以腳足踏其頭， 以如是等業因緣，　　今為鐵輪頭上轉， 熾然猶如猛火聚，　　光輝炎赫甚可畏， 輪轉在於汝頭上，　　令汝身命斷更斷。 於斯滿足六萬年，　　終無歲數闕減者， 此輪常在汝頭上，　　如是事實終不疑。』」

爾時，世尊即說偈言：

「若有知識與彼利，　　彼乃返更與其禍， 彼則后受如是殃。　　猶如慈者懷瞋恨， 不應與惡反與惡，　　不應與罪更與罪， 若興慈心反覓便，　　于恩德處不報恩， 業力從遠牽將來，　　業力自近牽將去。 業力將人處處經，　　隨其作業受苦樂， 非地非空非海中，　　亦非山間巖石里， 一切無有地方處，　　能使脫之不受業。」

佛告諸比丘：「汝等比丘！于意云何？是時慈者，豈異人乎？勿作異見，即我身是。我以彼時欲入海故，受八關齋戒，以彼業報因緣力故，得值如是四種寶城，一切諸物皆悉具足無所乏少。由於噁心瞋恨因緣踏母頭故，具足經由六萬年歲，受大鐵輪熾然之苦。汝諸比丘！因業報應，非虛空受，但是眾生造善惡業，隨業因緣而受是報。是故諸比丘！應須受業，清凈身業，清凈口業，清凈意業。諸比丘！若有比丘，身自愚癡，不辯罪福、善不善等，應當咨問師長和上阿阇梨等，於後乃行城邑聚落、若和上阿阇梨而不許可自專去者，應當如法治其不敬不孝順罪。」◎

◎佛本行集經尸棄佛本生地品第五十三上

爾時，菩薩住在優婁頻䗍河岸之側，行其苦行，坐臥隨宜，著弊故衣，受隨用器，一日之內，唯食一粒。所謂胡麻，或一粳米，或一小豆，或一菉豆，或一大豆，或赤粳米，或一青豆

現代漢語譯本 我先經過喜樂殿，又進入金城常醉宮，又經過頗梨意樂處，最後到達名為梵德的地方。先進入銀城，那裡有四個女子，之後到達金郭，又遇到八個女子，頗梨城有十六個女子，又到琉璃城，那裡有三十二個女子。像這樣，我一個接一個地遇到她們，依次相遇后，感覺越來越好。既然已經得到這樣的待遇，為什麼現在會遇到恐怖的鐵輪呢？因為我貪慾不知足，現在才遭遇如此苦難。我過去到底做了什麼業，導致現在鐵輪在我頭上旋轉？它熾熱發光，像一團火，現在就要斷送我的性命。希望夜叉王可憐我，告訴我還要受這鐵輪多少年？' '那時，守護城的夜叉立即用偈語告訴慈者說：' '過去你母親持守凈戒，你卻用腳踩她的頭，因為這樣的業因，現在鐵輪在你頭上旋轉。它熾熱如猛火，光芒耀眼，非常可怕。鐵輪在你頭上轉動，讓你不斷地失去生命。你要這樣受苦六萬年，一分一秒都不會減少。這個鐵輪會一直在你頭上，這是真實不虛的。' 那時，世尊就說了偈語： '如果有人知道並給予他人利益，那人反而回報以禍患，那麼他之後就會遭受這樣的災殃。就像慈者心懷嗔恨一樣。不應該以惡報惡，不應該以罪報罪。如果興起慈悲心反而尋找機會報復，對於恩德不報答，業力會從遠處牽引而來，業力也會從近處牽引而去。業力會帶著人到處經歷，隨著所作的善惡而承受苦樂。無論在地上、空中、海中，還是山間巖石里，都沒有任何地方可以讓人逃脫業報。' 佛告訴眾比丘：『你們這些比丘！你們認為當時那個慈者，是別人嗎？不要這樣認為，他就是我。我因為那時想入海，受了八關齋戒，因為那個業報的因緣，才得以遇到這四種寶城，一切物品都應有盡有，沒有缺少。因為噁心嗔恨，踩了母親的頭，所以要受六萬年的大鐵輪熾熱之苦。你們這些比丘！因果報應，不是虛假的，而是眾生造作善惡業，隨著業的因緣而承受果報。所以，諸位比丘！應當接受業報，清凈身業，清凈口業，清凈意業。諸位比丘！如果有比丘，自己愚癡，不能分辨罪福、善惡等，應當請教師長和尚阿阇梨等，之後再到城邑聚落。如果和尚阿阇梨不允許，卻擅自前往，應當依法懲治他不敬不孝順的罪。』 那時，菩薩住在優婁頻䗍河岸邊，進行苦行，坐臥隨意，穿著破舊的衣服，使用隨手的器皿，一天只吃一粒。所謂胡麻，或一粒粳米，或一小豆，或一菉豆，或一大豆，或赤粳米，或一青豆。

English version I first passed through the Hall of Joy, then entered the Golden City of Constant Drunkenness, then passed through the Place of Delight of Crystal, and finally arrived at a place called Brahma Virtue. First entering the Silver City, there were four women there, then arriving at the Golden Enclosure, I encountered eight more women. The Crystal City had sixteen women, and then I went to the Lapis Lazuli City, where there were thirty-two women. In this way, I met them one after another, and after meeting them in sequence, I felt increasingly better. Since I have received such treatment, why am I now encountering the terrifying iron wheel? Because of my insatiable greed, I am now facing such suffering. What karma did I create in the past that has led to this iron wheel spinning on my head? It is burning brightly like a fire, and now it will end my life. I hope the Yaksha King will have mercy on me and tell me how many years I must endure this wheel?' 'At that time, the Yaksha guardian of the city immediately told the compassionate one in verse:' 'In the past, your mother observed pure precepts, but you stepped on her head with your feet. Because of this karmic cause, the iron wheel is now spinning on your head. It is burning like a fierce fire, its light is dazzling, and it is very terrifying. The wheel is spinning on your head, causing you to lose your life again and again. You will suffer like this for sixty thousand years, not a single second will be reduced. This wheel will always be on your head, this is the absolute truth.' At that time, the World Honored One spoke in verse: 'If someone knows and gives benefit to others, but that person instead returns harm, then he will suffer such calamity later. It is like the compassionate one harboring hatred. One should not repay evil with evil, nor should one repay sin with sin. If one arises with compassion but instead seeks opportunities for revenge, and does not repay kindness, karmic force will pull from afar, and karmic force will also pull from nearby. Karmic force will lead people to experience everywhere, and they will endure suffering and joy according to their actions. Whether on land, in the air, in the sea, or in the mountains and rocks, there is no place where one can escape the retribution of karma.' The Buddha told the monks: 'You monks! What do you think? Was that compassionate one at that time someone else? Do not think so, he was me. Because I wanted to enter the sea at that time, I observed the eight precepts, and because of that karmic cause, I was able to encounter these four precious cities, where everything was complete and nothing was lacking. Because of my evil and hateful mind, and stepping on my mother's head, I must endure the great suffering of the burning iron wheel for sixty thousand years. You monks! The retribution of karma is not false, but rather it is that sentient beings create good and evil karma, and they endure the consequences according to the causes of their karma. Therefore, you monks! You should accept the retribution of karma, purify your bodily actions, purify your verbal actions, and purify your mental actions. You monks! If there is a monk who is foolish and cannot distinguish between sin and merit, good and evil, etc., he should consult with his teachers, preceptors, and acharyas, and then go to cities and villages. If the preceptor or acharya does not allow it, but he goes on his own, he should be punished according to the law for his disrespect and lack of filial piety.' At that time, the Bodhisattva was dwelling on the bank of the Uruvilva River, practicing asceticism, sitting and lying down as he pleased, wearing tattered clothes, using whatever utensils were available, and eating only one grain a day. This was either a sesame seed, a grain of rice, a small bean, a green bean, a large bean, red rice, or a green pea.

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。當於彼時，輸頭檀王訪覓菩薩，不知所在，借問他言：「我子今者住在何處？作何事業？」於是月日，私密遣使，訪問菩薩行坐之處，告使者曰：「卿今應當訪知我子所停之處，何所為作？應報我知。」時諸使者，承是敕已，即白王曰：「如王所敕，不敢違旨。」遂即馳訪，次第漸到優婁頻䗍所居之處，見其菩薩行難苦行，尋還往白輸頭檀王，作如是言：「善哉大王！今者童子，在優婁頻䗍所居之處，行難苦行，其所居停，皆悉隨宜，乃至日食一青豆等。」時輸頭檀王，聞是事已，心懷悵怏，愁憂不樂，即說是言：「嗚呼我子！身體軟弱，汝以何事，乃至如是？」次第六年，時，諸使者將其菩薩善惡訊息，詣大王所，次第論說。當於爾時，耶輸陀羅釋種之女，聞諸使人論說童子在苦行處，行其苦行，所居行住，隨宜安止，乃至日食一青豆等。聞是事已，便即思惟：「我於今者，安然受樂，實非善也。何以故？我夫今者既在苦行，我亦應當順童子法行其苦行。」時耶輸陀羅作是念已，即脫瓔珞、金銀琉璃、真珠摩尼，種種諸寶，涂香末香諸花鬘等，皆悉棄捨，著純白衣，唯留一髻，臥凡惡鋪，所食粗澀，才可活命，世人苦行，莫能及者。

爾時，世尊得菩提已，時優陀夷而白佛言：「希有世尊！耶輸陀羅既見世尊在於山林行苦行時，云何善能隨順世尊而行苦行，諸餘世人，莫能及者？」佛告優陀夷言：「優陀夷！耶輸陀羅釋種之女，非但今世我在山林行大苦行能隨順我行於苦行，過去之世，我在厄難，亦能隨我入大苦難。」

時，優陀夷白佛言：「世尊！其事云何？愿為解說。」

佛告優陀夷：「我念往昔，過久遠時，有一閑靜阿蘭若處，其處山林溪壑之內，有一鹿王，領諸群鹿，食草而活。次第遊行于彼之時，有一獵師，張設木𣚦，罥彼鹿王。爾時群鹿，各各走散。當於爾時，有一母鹿，見彼鹿王為𣚦所罥即住不走。爾時諸鹿多解人語，而彼鹿母，即便說偈告鹿王言：

「『鹿王當努力，　　奮迅足與頭， 張設𣚦罥人，　　今猶未來此。』

「爾時，鹿王即以偈句報母鹿言：

「『我今雖用力，　　不能拔此𣚦， 以皮作罥繩，　　縛束轉復急。 微妙諸山林，　　甘泉水草美， 愿令未來世，　　永莫受此殃

現代漢語譯本：當時，輸頭檀王四處尋找菩薩，卻不知菩薩身在何處，便向他人打聽：『我的兒子現在住在哪裡？在做什麼？』於是，他暗中派遣使者，去探訪菩薩的行蹤和居所，並囑咐使者說：『你們務必查明我兒子的住處，以及他在做什麼，然後回來稟告我。』使者們領命后，便對國王說：『我們定當遵照您的旨意，不敢違背。』隨即出發，四處尋訪，逐漸來到了優婁頻䗍的住處，看到菩薩正在那裡苦修，便返回稟告輸頭檀王，說道：『大王，真是太好了！您的兒子現在在優婁頻䗍的住處，正在進行艱苦的修行，他的住所和生活都非常簡陋，甚至每天只吃一顆青豆。』輸頭檀王聽聞此事，心中感到悵惘，憂愁不樂，便說道：『唉，我的兒子！身體如此柔弱，你為何要如此折磨自己？』接下來的六年裡，使者們陸續將菩薩的情況，包括好壞訊息，都稟告給國王。當時，耶輸陀羅，釋迦族的女子，聽到使者們談論王子在苦修之地，進行著艱苦的修行，他的住所和生活都非常簡陋，甚至每天只吃一顆青豆。聽到這些，她便思忖道：『我現在安然享樂，實在是不應該。為什麼呢？我的丈夫現在正在苦修，我也應該效仿他的修行方式。』於是，耶輸陀羅便脫下瓔珞、金銀琉璃、珍珠瑪瑙等各種珍寶，以及涂香、末香、花鬘等裝飾品，全部捨棄，穿上純白的衣服，只留一個髮髻，睡在粗糙的床鋪上，吃的食物粗糙難嚥，僅僅能夠維持生命，世間的苦行者，沒有誰能比得上她。 現代漢語譯本：那時，世尊已經證得菩提，優陀夷對佛說：『世尊，真是稀有！耶輸陀羅在見到世尊在山林中苦修時，竟然能夠如此善巧地跟隨世尊一起苦修，世間其他人，沒有誰能比得上她。』佛告訴優陀夷說：『優陀夷，耶輸陀羅，釋迦族的女子，不僅僅是今生我在山林中苦修時，她能跟隨我一起苦修，在過去世，我遭遇厄難時，她也能跟隨我一起進入大苦難。』 現代漢語譯本：當時，優陀夷對佛說：『世尊，這是怎麼回事呢？請您為我們解說。』 現代漢語譯本：佛告訴優陀夷說：『我回憶過去，很久很久以前，有一個清凈的阿蘭若處，那裡山林溪谷之中，有一隻鹿王，帶領著眾鹿，以吃草為生。後來，有一個獵人，在那裡設定了木製的陷阱，困住了鹿王。當時，群鹿四處逃散。這時，有一隻母鹿，看到鹿王被陷阱困住，便停了下來，沒有逃走。當時，很多鹿都能聽懂人話，那隻母鹿便用偈語告訴鹿王說：』 現代漢語譯本：『鹿王啊，你要努力掙扎，用你的腳和頭，奮力掙脫，設定陷阱的人，現在還沒有來到這裡。』 現代漢語譯本：『當時，鹿王便用偈語回答母鹿說：』 現代漢語譯本：『我現在即使盡力掙扎，也無法掙脫這個陷阱，因為陷阱是用皮革做的繩子，越掙扎捆得越緊。這美好的山林，甘甜的泉水，肥美的草地，希望未來世，我永遠不要再遭受這樣的災難。』

English version: At that time, King Suddhodana was searching for the Bodhisattva, but did not know where he was. He inquired of others, saying, 'Where is my son living now? What is he doing?' So, he secretly sent messengers to inquire about the Bodhisattva's whereabouts and dwelling place, instructing them, 'You must find out where my son is staying and what he is doing, and then report back to me.' The messengers, having received the order, said to the king, 'We will certainly follow your instructions and dare not disobey.' They then set off, searching everywhere, and gradually arrived at the place where Uruvilva was staying. They saw the Bodhisattva practicing asceticism there, and returned to report to King Suddhodana, saying, 'Great King, it is wonderful! Your son is now at Uruvilva's place, practicing difficult asceticism. His dwelling and living conditions are very simple, and he even eats only one green bean a day.' King Suddhodana, upon hearing this, felt disheartened, worried, and unhappy, and said, 'Alas, my son! Your body is so weak, why are you torturing yourself like this?' Over the next six years, the messengers successively reported the Bodhisattva's situation, including both good and bad news, to the king. At that time, Yashodhara, a woman of the Shakya clan, heard the messengers talking about the prince being in a place of ascetic practice, undergoing difficult asceticism. His dwelling and living conditions were very simple, and he even ate only one green bean a day. Upon hearing this, she thought, 'It is not right for me to be enjoying comfort now. Why? My husband is now practicing asceticism, and I should also follow his way of practice.' So, Yashodhara took off her necklaces, gold, silver, lapis lazuli, pearls, and various other jewels, as well as fragrant ointments, powders, and flower garlands, and discarded them all. She put on pure white clothes, kept only one hair knot, slept on a rough bed, and ate coarse and unpalatable food, just enough to sustain life. No ascetic in the world could match her. English version: At that time, the World Honored One had already attained Bodhi. Udayin said to the Buddha, 'World Honored One, it is truly rare! When Yashodhara saw the World Honored One practicing asceticism in the mountains, she was able to skillfully follow the World Honored One in practicing asceticism. No one else in the world could match her.' The Buddha told Udayin, 'Udayin, Yashodhara, a woman of the Shakya clan, not only in this life when I was practicing asceticism in the mountains was she able to follow me in practicing asceticism, but also in past lives, when I encountered difficulties, she was able to follow me into great suffering.' English version: At that time, Udayin said to the Buddha, 'World Honored One, how is this so? Please explain it to us.' English version: The Buddha told Udayin, 'I recall in the past, a long, long time ago, there was a quiet aranya, a secluded place. In the mountains and valleys there, there was a deer king, leading a herd of deer, living by eating grass. Later, there was a hunter who set up a wooden trap there, trapping the deer king. At that time, the herd of deer scattered in all directions. Then, there was a doe who, seeing the deer king trapped, stopped and did not run away. At that time, many deer could understand human language, and the doe then spoke a verse to the deer king, saying:' English version: 'Deer King, you must struggle hard, use your feet and head, strive to break free. The one who set the trap has not yet come here.' English version: 'At that time, the deer king replied to the doe with a verse, saying:' English version: 'Even if I struggle with all my might, I cannot break free from this trap, because the trap is made of leather ropes, and the more I struggle, the tighter they bind. This beautiful mountain forest, with its sweet springs and lush grass, I hope that in future lives, I will never suffer such a calamity again.'

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。』

「『是時彼二鹿，　　恐怖淚交流， 以惡獵師來，　　執持刀仗故。』◎

佛本行集經卷第五十一

◎尸棄本生品下

「爾時，鹿王遙見獵師執杖而來，即便以偈告牝鹿言：

「『此是獵師將來至，　　身體烏黑著鹿衣， 今來必剝我面板，　　斬截支節而將去。』

「爾時，牝鹿遙迎獵者，漸至其前，而說偈言：

「『善哉汝獵師，　　今可敷草鋪， 先破我皮肉，　　爾乃殺鹿王。』

「爾時，獵師問于牝鹿作如是言：『今此鹿王，與汝何親？』是時牝鹿報獵師言：『此是我夫，甚相愛敬，以是因緣，作如是念：「愿不與彼愛別分離。」以是義故，必先殺我，后及鹿王。』爾時，獵師作如是念：『此是仁婦，希有希有！是鹿能作如是大事。』時彼獵師，于其牝鹿，生大歡喜，即以偈頌，報牝鹿言：

「『我自生小未曾聞，　　見有諸獸解人語， 此事世間甚希有，　　我意何忍起害心。 今既不殺于汝身，　　亦復並放爾夫去， 如是全活爾身命，　　愿汝夫婦恒相隨。』

「爾時，獵師詣彼弶所解放鹿王。爾時牝鹿見王免縛，心大歡喜，遍體踴躍，不能自勝。復以偈句，白獵師言：

「『善哉如是大獵師，　　諸親見者皆歡喜， 如我得見夫免脫，　　歡喜踴躍亦復然。』」

佛告優陀夷：「汝今當知！彼鹿王者，豈異人乎？即我身是；時牝鹿者，耶輸陀羅即其是也。耶輸陀羅于彼之時，尚隨順我受大苦厄，況於今日，能隨順我，行大苦行，于諸世人莫能行事而能行也。」

其羅睺羅，今以過業所逼惱故，在胎六年。耶輸陀羅，為是菩薩，懷愁毒故，不自嚴飾。然其如來過六年後，證阿耨多羅三藐三菩提。於時輸頭檀王所遣使人候訊息者，彼等使人見佛世尊從坐起故，即詣輸頭檀王之所，到王所已，而白王言：「大王！當知，太子今者苦行已徹，稱滿心意，已從坐起。」

爾時，輸頭檀王聞此語已，別敕二人而告之曰：「汝等今當詣太子所，至彼處已，當宣我言，告彼太子：『汝於今者苦行已徹，當可速來統領國事，為轉輪王具足七寶

現代漢語譯本 『當時那兩隻鹿，恐懼得淚水交流，因為兇惡的獵人來了，手裡拿著刀和棍棒。』 『這時，鹿王遠遠看見獵人拿著棍棒走來，就用偈語告訴母鹿說：』 『這個獵人將要來到，身體烏黑穿著鹿皮衣，現在來必定剝我的皮，斬斷我的肢體帶走。』 『這時，母鹿遠遠地迎向獵人，漸漸走到他面前，用偈語說道：』 『善良的獵人啊，現在可以鋪上草，先破開我的皮肉，然後才殺鹿王。』 『這時，獵人問母鹿說：『這鹿王，和你是什麼關係？』這時母鹿告訴獵人說：『這是我的丈夫，我們非常相愛敬重，因為這個緣故，我這樣想：「希望不要和我的愛人分離。」因為這個緣故，一定要先殺我，然後才殺鹿王。』這時，獵人這樣想：『這是仁慈的婦人，真是稀有啊！這鹿竟然能做出這樣的大事。』當時，獵人對那母鹿，生起很大的歡喜，就用偈頌，回答母鹿說：』 『我從小到大沒有聽說過，見過有野獸能說人話，這件事在世間真是太稀有了，我怎麼忍心生起害心呢？現在既然不殺你，也一併放了你的丈夫，這樣保全你們的性命，希望你們夫婦永遠相隨。』 『這時，獵人走到陷阱那裡，解開了鹿王的束縛。這時母鹿看見鹿王解脫了束縛，心裡非常歡喜，全身跳躍，不能自已。又用偈語，告訴獵人說：』 『善良的偉大的獵人啊，所有親人看見你都會歡喜，就像我看見丈夫解脫一樣，歡喜跳躍也是這樣。』 佛告訴優陀夷說：『你現在應當知道！那鹿王，難道是別人嗎？就是我自身；當時的母鹿，就是耶輸陀羅。耶輸陀羅在那個時候，尚且順從我承受大苦難，何況在今天，能夠順從我，修行大苦行，做那些世人不能做的事情。』 他的兒子羅睺羅，現在因為過去的業力所逼迫，在胎中六年。耶輸陀羅，因為是菩薩，懷著憂愁的毒害，不自我裝飾。然而如來在六年之後，證得阿耨多羅三藐三菩提。當時凈飯王所派遣的使者打探訊息的人，那些使者看見佛世尊從座位上站起來，就到凈飯王那裡，到了王那裡之後，告訴王說：『大王！應當知道，太子現在苦行已經完成，稱心如意，已經從座位上站起來。』 這時，凈飯王聽到這話之後，另外命令兩個人告訴他們說：『你們現在應當到太子那裡，到了那裡之後，應當宣說我的話，告訴太子：『你現在苦行已經完成，應當可以快點回來統治國家，成為轉輪王，具備七寶。』

English version 'At that time, those two deer, were terrified and tears flowed, because the evil hunter was coming, holding knives and staffs.' 'At this time, the deer king saw the hunter coming with a staff from afar, and immediately told the doe in verse:' 'This hunter is about to come, his body is black and he wears deer skin, now he will surely peel my skin, cut off my limbs and take them away.' 'At this time, the doe went to meet the hunter from afar, gradually approached him, and said in verse:' 'Good hunter, now you can spread the grass, first break my skin and flesh, and then kill the deer king.' 'At this time, the hunter asked the doe, saying: 'What is the relationship between this deer king and you?' At this time, the doe told the hunter, 'This is my husband, we love and respect each other very much, because of this reason, I think: "I hope not to be separated from my beloved." Because of this reason, you must kill me first, and then kill the deer king.' At this time, the hunter thought: 'This is a benevolent woman, how rare! This deer can actually do such a great thing.' At that time, the hunter felt great joy for the doe, and replied to the doe in verse:' 'Since I was little, I have never heard of, or seen any beast that can speak human language, this matter is very rare in the world, how can I bear to have a harmful heart? Now that I will not kill you, I will also release your husband, thus preserving your lives, I hope you couple will always be together.' 'At this time, the hunter went to the trap and released the deer king. At this time, the doe saw the king released from his bonds, her heart was very happy, her whole body jumped with joy, unable to control herself. She again told the hunter in verse:' 'Good and great hunter, all relatives who see you will be happy, just like I am happy and jumping for joy when I see my husband released.'" The Buddha told Udayi: 'You should know now! That deer king, is he someone else? It is myself; the doe at that time, was Yashodhara. Yashodhara at that time, still followed me and endured great suffering, let alone today, she can follow me, practice great asceticism, and do things that people in the world cannot do.' His son Rahula, is now forced by past karma, and has been in the womb for six years. Yashodhara, because she is a Bodhisattva, is filled with the poison of sorrow, and does not adorn herself. However, the Tathagata, after six years, attained Anuttara-samyak-sambodhi. At that time, the messengers sent by King Suddhodana to inquire about the news, those messengers saw the Buddha rise from his seat, and went to King Suddhodana, and after arriving at the king, they told the king: 'Great King! You should know, the prince's ascetic practice is now complete, he is satisfied, and has risen from his seat.' At this time, King Suddhodana heard these words, and ordered two other people to tell them: 'You should now go to the prince, and after arriving there, you should proclaim my words, and tell the prince: 'Your ascetic practice is now complete, you should quickly return to rule the country, become a Chakravartin king, and possess the seven treasures.'

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。』」時彼二人，奉王敕已，依王教命，如法頂受，承是敕意，詣太子所，頭面禮足，卻住一面，白太子言：「善哉聖子！輸頭檀王，敕我二人，到聖子所，告聖子言：『汝於今者，苦行已徹，今可速來，承受我位，為轉輪王，七寶之具令悉備足。』」

爾時，世尊聞彼二人作是語已，而說偈言：

「若人已調伏，　　世無不伏者， 諸佛境無邊，　　無跡無來去。 若人不入網，　　愛無所從生， 諸佛境無邊，　　無跡無來去。」

爾時，耶輸陀羅于其宮內，聞是太子苦行已徹，猶望不久必應還來當受王位，政國治民，作轉輪王，便生是念：「太子若作轉輪聖王，我即當作第一妃后。」如是念已，歡喜踴躍，遍滿其體，不能自勝。持種種香涂其身體，即著種種無價寶衣，及諸瓔珞而自莊飾，食諸妙饌，眠寢寶床，柔軟臥具，作如是事，豫待太子。時，羅睺羅過六年已，盡其往業，耶輸陀羅即以種種資物食飲，而自供養。以是因緣，其羅睺羅，便即出生。既出生已，時諸內人尋共咨白輸頭檀王，作如是言：「異哉大王！耶輸陀羅！今乃生子。」輸頭檀王聞此事已，心大瞋怒，即作是言：「今我太子，舍家出家已經六歲，耶輸陀羅，今生此子，何從而得？」是時釋子提婆達多，作如是言：「此是我子。」輸頭檀王，倍增瞋恚，召諸釋種，悉令聚集，即告之曰：「卿等當知！耶輸陀羅，不護太子，亦不護我，不護諸釋，不惜名聞，縱恣其意，辱我宗族，我等今者應作何事而苦治也？」

爾時，釋種皆共同聲，作如是言：「耶輸陀羅！污辱家者，我等應當如辱家法而苦治之。」

時彼眾內有一大臣，作如是言：「當髡其發，以杖打之，打已印記。」

復有一臣，作如是言：「當截其耳，劓去其鼻。」

復有一臣，而作是言：「當挑兩目。」

復有一臣，作如是言：「槍貫木上。」

復有一臣，作如是言：「擲著空井。」

復有一臣，作如是言：「擲著火內。」

復有一臣，作如是言：「令抱熾然大熱鐵柱。」

復有一臣，作如是言：「繫縛手足，遣大群牛蹈而殺之。」

復有一臣，作如是言：「令臥地上白象蹈之。」

復有一臣，作如是言：「從頭至足，以鋸解之。」

復有一臣，作如是言：「節節支解分為八假

現代漢語譯本：當時，那兩個人接受了國王的命令，按照國王的教誨，恭敬地頂戴受命，領會了國王的旨意，前往太子所在之處，向太子行頭面禮足，然後退到一旁站立，對太子說：『善哉，聖子！輸頭檀王命令我們二人來到聖子這裡，告訴聖子說：『您如今苦行已經圓滿，現在可以速速前來，繼承我的王位，成為轉輪王，七寶之具都已經準備齊全。』 那時，世尊聽了那兩個人說這些話后，就說了偈語： 『如果一個人已經調伏了自己，世上就沒有不能被他調伏的，諸佛的境界是無邊無際的，沒有軌跡，沒有來去。 如果一個人不入愛慾之網，愛慾就無從產生，諸佛的境界是無邊無際的，沒有軌跡，沒有來去。』 當時，耶輸陀羅在宮中，聽到太子苦行已經圓滿，還期望著不久太子必定會回來繼承王位，治理國家百姓，成為轉輪王，於是就產生了這樣的想法：『太子如果成為轉輪聖王，我就會成為第一王妃。』這樣想著，她歡喜雀躍，全身充滿了喜悅，無法自持。她用各種香料塗抹身體，穿上各種無價的寶衣，佩戴各種瓔珞來裝飾自己，吃著美味的食物，睡在寶床上，柔軟的臥具上，做著這些事情，預先等待著太子。當時，羅睺羅過了六年，結束了他過去的業報，耶輸陀羅就用各種資財食物來供養他。因為這個因緣，羅睺羅就出生了。他出生后，宮中的侍從就立刻稟告輸頭檀王，說：『奇怪啊，大王！耶輸陀羅！現在竟然生了孩子。』輸頭檀王聽到這件事後，心中非常憤怒，就說：『現在我的太子，舍家出家已經六年了，耶輸陀羅，現在生了這個孩子，是從哪裡來的？』這時，釋迦族的提婆達多說：『這是我的孩子。』輸頭檀王更加憤怒，召集所有的釋迦族人，讓他們都聚集起來，就告訴他們說：『你們應當知道！耶輸陀羅，不顧念太子，也不顧念我，不顧念釋迦族，不愛惜名聲，放縱自己的意願，侮辱我的宗族，我們現在應該用什麼方法來懲罰她呢？』 當時，釋迦族人異口同聲地說：『耶輸陀羅！玷污家族的人，我們應當按照玷污家族的法規來懲罰她。』 當時，人群中有一位大臣說：『應當剃光她的頭髮，用棍子打她，打完后在身上烙印。』 又有一位大臣說：『應當割掉她的耳朵，削去她的鼻子。』 又有一位大臣說：『應當挖出她的雙眼。』 又有一位大臣說：『用槍刺穿她，掛在木頭上。』 又有一位大臣說：『把她扔到空井裡。』 又有一位大臣說：『把她扔到火里。』 又有一位大臣說：『讓她抱著熾熱的大鐵柱。』 又有一位大臣說：『捆綁她的手腳，讓一大群牛踩踏而死。』 又有一位大臣說：『讓她躺在地上，讓白象踩踏。』 又有一位大臣說：『從頭到腳，用鋸子鋸開她。』 又有一位大臣說：『把她肢解成八塊。』

English version: At that time, those two men, having received the king's command, and following the king's instructions, respectfully accepted the order, understanding the king's intention, went to where the prince was. They bowed their heads to the ground at the prince's feet, then stood aside and said to the prince: 'Excellent, Holy Son! King Suddhodana has commanded us two to come to you, Holy Son, and tell you: 'Your ascetic practices are now complete. You may now come quickly and inherit my throne, becoming a Chakravartin king. The seven treasures are all prepared.' At that time, the World Honored One, having heard those two men speak these words, then spoke a verse: 'If a person has already tamed themselves, there is nothing in the world that cannot be tamed by them. The realm of the Buddhas is boundless, without trace, without coming or going. If a person does not enter the net of desire, desire has no way to arise. The realm of the Buddhas is boundless, without trace, without coming or going.' At that time, Yasodhara, in her palace, having heard that the prince's ascetic practices were complete, still hoped that the prince would soon return to inherit the throne, govern the country and its people, and become a Chakravartin king. She then had this thought: 'If the prince becomes a Chakravartin Holy King, I will become the first queen.' Thinking this, she was overjoyed, her whole body filled with joy, unable to contain herself. She applied various fragrances to her body, put on various priceless jeweled garments, and adorned herself with various necklaces. She ate delicious food, slept on a jeweled bed, on soft bedding, doing these things, anticipating the prince's return. At that time, Rahula, having passed six years, completed his past karma. Yasodhara then used various resources and food to nourish him. Because of this cause, Rahula was born. After he was born, the palace attendants immediately reported to King Suddhodana, saying: 'Strange, O King! Yasodhara! Has now given birth to a child.' King Suddhodana, having heard this matter, was greatly angered, and said: 'Now my prince, having left home and become a monk for six years, Yasodhara, now has given birth to this child, from where did it come?' At this time, Devadatta of the Shakya clan said: 'This is my child.' King Suddhodana was even more angered, and summoned all the Shakya people, having them all gather together, and told them: 'You should know! Yasodhara, does not care for the prince, nor does she care for me, nor does she care for the Shakya clan, nor does she cherish her reputation. She indulges her own desires, and has disgraced my clan. What should we do to punish her?' At that time, the Shakya people all spoke with one voice, saying: 'Yasodhara! A person who has defiled the family, we should punish her according to the laws for defiling the family.' At that time, one minister in the crowd said: 'Her hair should be shaved, she should be beaten with a stick, and after being beaten, she should be branded.' Another minister said: 'Her ears should be cut off, and her nose should be cut off.' Another minister said: 'Her eyes should be gouged out.' Another minister said: 'She should be pierced with a spear and hung on a tree.' Another minister said: 'She should be thrown into an empty well.' Another minister said: 'She should be thrown into a fire.' Another minister said: 'She should be made to embrace a burning hot iron pillar.' Another minister said: 'Her hands and feet should be bound, and she should be trampled to death by a large herd of cattle.' Another minister said: 'She should lie on the ground and be trampled by a white elephant.' Another minister said: 'She should be sawn in half from head to foot.' Another minister said: 'She should be dismembered into eight pieces.'

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爾時，輸頭檀王告諸臣言：「我今敕令耶輸陀羅及所生子，俱當就死。」

是時如來已成阿耨多羅三藐三菩提，便自觀見耶輸陀羅及所生子在厄難處，以慈悲心所逼惱故，處處顧視。於時而有毗沙門天去佛不遠，時彼天王知如來意，即持筆墨及陀羅葉，往詣佛所。爾時，世尊手自作書，而白王言：「其所生兒，是我之息，愿莫有疑。」爾時，毗沙門天王，從世尊所受是書已，尋即往至輸頭檀王大眾之內，即出其書王懷裡。

爾時，彼書有證有驗，輸頭檀王見是驗已，思尋此書真是我息悉達太子，手自書處。

爾時，輸頭檀王及諸大眾，為此因緣，于耶輸陀羅生歡喜心。耶輸陀羅，傳聞人道大王有敕欲殺其身及所生子，護身命故，速疾往至摩訶波阇波提憍曇彌所，作如是言：「善哉尊后！我無是過，此所生子，太子體胤，聽聞不久太子來到，若其到已，自應當知。今欲殺我，是虛枉耳。」爾時，摩訶波阇波提，聞耶輸陀羅作是語已，心復歡喜。即遣使請輸頭檀王，至阿輸迦樹林之內，到林處已，而白王言：「唯愿大王！當知，今者耶輸陀羅釋種之女，至於我邊，而作是言：『我無此過，我所生子，太子體胤，若彼太子，身來到已，自知虛實。』是故大王！莫作是事，應須待彼太子來到，即知此事定實云何。」

爾時，輸頭檀王聞彼摩訶波阇波提作如是等善利益義，即報之曰：「此言有理，若如尊后所言說者，我等宜住聽太子至；若不爾者，當知此事定實云何？」雖復如此，輸頭檀王由於釋女耶輸陀羅未生歡喜，是故衣服及余瓔珞，少分供給，發遣安置隨宜處所。爾時，釋女耶輸陀羅，復至摩訶波阇波提憍曇彌所，至已白言：「善哉尊后！我於今者，欲詣園內，酬昔所許諸天微愿，暫一祠祀，未審尊后聽許已不？」爾時，摩訶波阇波提，共彼釋女耶輸陀羅，將羅睺羅，廣辦供具，赍持雜物，詣彼神所。其神名曰盧提羅迦，從神作名，其苑亦名盧提羅迦。于彼苑中，菩薩往昔在家之日，恒于彼苑按摩遊戲。彼苑之內，有一大石，菩薩往日于上坐起。耶輸陀羅釋種之女，當於爾時，將羅睺羅，臥息彼石，於後捉石擲著水中，遂立誓言：「我今要誓，如實不虛，唯除太子，更無丈夫，共行彼此；我所生兒，實是太子體胤之息

當時，凈飯王告訴眾臣說：『我命令耶輸陀羅和她所生的孩子，都要處死。』 這時，如來已經成就了無上正等正覺，他看到耶輸陀羅和她所生的孩子正處於危難之中，因為慈悲心所驅使，到處觀望。當時，毗沙門天離佛不遠，這位天王知道如來的心意，就拿著筆墨和陀羅葉，前往佛所。這時，世尊親手寫字，告訴國王說：『她所生的孩子，是我的兒子，希望不要懷疑。』當時，毗沙門天王從世尊那裡接過書信后，立刻前往凈飯王的大眾之中，把書信拿出來放在國王的懷裡。 當時，這封書信有憑有據，凈飯王看到這些證據后，心想這封書信確實是我的兒子悉達太子親手所寫。 當時，凈飯王和大眾因為這個緣故，對耶輸陀羅產生了歡喜心。耶輸陀羅聽說有人說大王有命令要殺她和她所生的孩子，爲了保護自己的性命，就迅速前往摩訶波阇波提·喬答彌那裡，這樣說道：『尊貴的王后！我沒有過錯，這個孩子是太子的血脈，聽說不久太子就會來到，如果他來了，自然會知道真相。現在要殺我，實在是冤枉啊。』當時，摩訶波阇波提聽到耶輸陀羅這樣說，心裡又高興起來。她就派人請凈飯王到阿輸迦樹林里，到了樹林后，就告訴國王說：『大王！請您知道，現在耶輸陀羅，釋迦族的女子，來到我這裡，這樣說：『我沒有過錯，我所生的孩子，是太子的血脈，如果太子親自來了，自然會知道真相。』所以大王！不要這樣做，應該等待太子來到，就知道這件事的真實情況了。』 當時，凈飯王聽到摩訶波阇波提說了這些有益的話，就回答說：『這話有道理，如果像王后所說的那樣，我們應該等待太子到來；如果不是這樣，就知道這件事的真實情況了。』雖然這樣說，凈飯王因為對釋迦族的女子耶輸陀羅還沒有產生歡喜心，所以只給了她少許的衣服和瓔珞，讓她安置在合適的地方。當時，釋迦族的女子耶輸陀羅，又來到摩訶波阇波提·喬答彌那裡，到了之後說：『尊貴的王后！我現在想去園子里，酬謝以前許給諸天的微小願望，暫時祭祀一下，不知道王后是否允許？』當時，摩訶波阇波提和釋迦族的女子耶輸陀羅，帶著羅睺羅，準備了豐盛的供品，拿著各種物品，前往神那裡。那個神名叫盧提羅迦，因為神的名字，那個園子也叫盧提羅迦。在那個園子里，菩薩以前在家的時候，經常在那裡遊戲。那個園子里，有一塊大石頭，菩薩以前經常坐在上面。耶輸陀羅，釋迦族的女子，當時，帶著羅睺羅，在那塊石頭上休息，之後拿起石頭扔到水裡，就立下誓言：『我今天發誓，如果我所說不虛，除了太子，我沒有和其他男人發生過關係；我所生的孩子，確實是太子的血脈。』

At that time, King Suddhodana said to his ministers, 'I now order that Yasodhara and her son be put to death.' At this time, the Tathagata had already attained Anuttara-samyak-sambodhi. He saw that Yasodhara and her son were in a perilous situation. Driven by compassion, he looked around everywhere. At that time, Vaishravana, a deva, was not far from the Buddha. This deva king, knowing the Buddha's intention, took a pen, ink, and a palm leaf and went to the Buddha. Then, the World Honored One wrote a letter himself, saying to the king, 'The child she bore is my son. I hope there is no doubt.' Then, Vaishravana, the deva king, having received the letter from the World Honored One, immediately went to the assembly of King Suddhodana and took out the letter from the king's bosom. At that time, the letter had proof and evidence. King Suddhodana, seeing this evidence, thought that this letter was indeed written by his son, Prince Siddhartha. At that time, King Suddhodana and the assembly, because of this reason, developed a joyful heart towards Yasodhara. Yasodhara heard that the king had ordered her and her son to be killed. To protect her life, she quickly went to Mahapajapati Gotami and said, 'Honorable Queen! I have done nothing wrong. This child is the prince's lineage. I have heard that the prince will come soon. If he comes, he will naturally know the truth. Now, to kill me is truly unjust.' At that time, Mahapajapati, hearing Yasodhara's words, was happy again. She sent a messenger to invite King Suddhodana to the Ashoka grove. After arriving at the grove, she said to the king, 'Your Majesty! Please know that now Yasodhara, the daughter of the Shakya clan, has come to me and said, 'I have done nothing wrong. The child I bore is the prince's lineage. If the prince comes himself, he will naturally know the truth.' Therefore, Your Majesty! Do not do this. You should wait for the prince to come, and then you will know the truth of this matter.' At that time, King Suddhodana, hearing Mahapajapati's beneficial words, replied, 'These words are reasonable. If it is as the Queen has said, we should wait for the prince to come. If not, we will know the truth of this matter.' Although he said this, King Suddhodana had not yet developed a joyful heart towards Yasodhara, the Shakya woman. Therefore, he only provided her with a small amount of clothing and ornaments and had her placed in a suitable location. At that time, Yasodhara, the Shakya woman, went again to Mahapajapati Gotami. After arriving, she said, 'Honorable Queen! I now wish to go to the garden to fulfill the small vows I made to the devas in the past and to offer a temporary sacrifice. I wonder if the Queen will permit it?' At that time, Mahapajapati and Yasodhara, the Shakya woman, took Rahula, prepared abundant offerings, and carried various items to the deity. The deity was named Rudhiraka, and because of the deity's name, the garden was also called Rudhiraka. In that garden, the Bodhisattva used to play when he was at home. In that garden, there was a large stone on which the Bodhisattva used to sit. Yasodhara, the Shakya woman, at that time, took Rahula and rested on that stone. Afterward, she picked up the stone and threw it into the water, and then made a vow, 'I vow today that if what I say is not false, then apart from the prince, I have not had relations with any other man. The child I bore is indeed the prince's lineage.'

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。是不虛者，令此大石在於水上浮游不沒。」時彼大石，如彼要誓，在於水上遂即浮住，如芭蕉葉浮於水上，不沈不沒，亦復如是。於時大眾，見聞此已，生希有心，歡嘩嘯調，踴躍無已，叫喚跳躑，歌舞作倡，旋裾舞袖，又作種種音聲伎樂。

爾時，輸頭檀王聞此事時，歡喜踴躍，遍滿其體，不能自勝，即敕莊嚴彼迦毗羅婆蘇都城，令除荊棘沙礫土石、穢惡糞等諸不凈物，更以香湯，掃灑涂治，摩拭其地，在在處處，安置香爐，燒最妙香。其香爐間，雜錯種種妙色寶瓶，其寶瓶內，盛滿香水，于其水中，復安香花，于其香爐寶瓶中間，更復安置芭蕉行列。復懸種種紛葩繒彩，豎立種種雜色幢幡，真珠條貫，處處交橫，金鈴羅網，遍覆其上。復作日月星宿形像，張設空中，寶花流蘇，處處垂下，復以種種雜𤛆牛尾，所在間錯。爾時，嚴飾迦毗羅處，猶如幻炎乾闥婆城，莊嚴是已，將羅睺羅，即入彼城，召喚釋種宗族傍親，悉皆聚集，廣辦種種財物飲食所須，排程方始，別更為羅睺羅作。其生日耶輸陀羅生息之時，是羅睺羅阿修羅王捉食其月，于剎那頃暫捉還放，是故釋種諸親族等，聚集議論，于羅睺羅食月之際一剎那間，生此童子，是故立名，名羅睺羅。其羅睺羅，可喜端正，諸人見者莫不歡悅，膚體黃白如真金色，然其頭頂猶如傘蓋，其鼻高隆猶如鸚鵡，兩臂修傭下垂過膝，一切支節無有缺減，諸根完具，莫不充備。

爾時，輸頭檀王為羅睺羅，置四奶母。何等為四？一者抱持，二者洗濯，三者飲乳，四者遊戲。此四奶母，隨時將養，不久即令智慧備足。

爾時，世尊在波羅㮈轉大法輪，於時諸天各各相告，其聲展轉乃至梵頂。即于彼時，輸頭檀王聞子悉達已得證於阿耨多羅三藐三菩提，既覺證已，至波羅㮈轉大法輪，為于天人而演說法。

爾時，輸頭檀王於世尊所倍更憶念，作是思惟：「設何方便，令彼太子，愍諸眷屬速來至此迦毗羅城？」復作是念：「應當遣誰而為使者？誰有智略，能了此事？」復作是念：「此憂陀夷國師之子，次覆車匿，此之二人，從小已來，恒共悉達，拊塵弄土，伴涉遨遊。此之二人，並各堪至悉達多所，我今當遣往彼為使。」

爾時，輸頭檀王喚優陀夷國師之子及以車匿，而告之言：「汝等二人，應當知時

現代漢語譯本：『如果不是虛妄的，就讓這塊大石頭在水上漂浮而不沉沒。』當時那塊大石頭，就像應驗了誓言一樣，在水上立刻就浮了起來，像芭蕉葉浮在水面上一樣，不沉不沒，也是這樣。當時大眾，看到聽到這些后，產生了稀有的想法，歡呼雀躍，跳躍不止，叫喊跳躍，唱歌跳舞，旋轉衣襬舞動衣袖，又發出各種各樣的音樂聲響。 這時，凈飯王聽到這件事後，歡喜雀躍，全身充滿了喜悅，不能自已，就下令裝飾迦毗羅婆蘇都城，清除荊棘沙礫土石、污穢糞便等各種不乾淨的東西，再用香湯，灑掃塗抹，擦拭地面，在各個地方，安置香爐，焚燒最妙的香。香爐之間，錯雜著各種美妙顏色的寶瓶，寶瓶內，盛滿了香水，在香水中，又放上香花，在香爐寶瓶中間，又安置芭蕉樹列。又懸掛各種繽紛的花朵絲綢綵帶，豎立各種雜色的旗幟，珍珠串成的飾物，處處交錯，金鈴羅網，覆蓋在上面。又製作日月星辰的形狀，張掛在空中，寶花流蘇，處處垂下，又用各種雜色的牦牛尾巴，在各處穿插。當時，裝飾后的迦毗羅城，就像幻影般的乾闥婆城，裝飾完畢后，就帶著羅睺羅，進入城中，召集釋迦種族的親戚，全部聚集起來，廣泛準備各種財物飲食所需，安排妥當后，另外為羅睺羅做慶生。他出生的那天，耶輸陀羅生下孩子的時候，是羅睺羅阿修羅王捉食月亮，在剎那間暫時捉住又放開，因此釋迦種族的親戚們，聚集在一起議論，在羅睺羅食月的那一剎那間，生下了這個孩子，因此給他起名叫羅睺羅。這個羅睺羅，可愛端正，人們見到沒有不歡喜的，面板黃白像真金色，他的頭頂像傘蓋，鼻子高聳像鸚鵡，兩臂修長下垂過膝，一切肢體沒有缺少，各個器官完整，沒有不完備的。 當時，凈飯王為羅睺羅，設定了四位奶媽。哪四位呢？一位負責抱持，一位負責洗滌，一位負責餵奶，一位負責遊戲。這四位奶媽，隨時照料，不久就使他智慧充足。 當時，世尊在波羅奈轉大法輪，當時諸天各自相告，聲音輾轉傳到梵天頂。就在那時，凈飯王聽到兒子悉達已經證得了阿耨多羅三藐三菩提，既然覺悟證得，就到波羅奈轉大法輪，為天人演說佛法。 當時，凈飯王對世尊更加思念，這樣思索：『用什麼方法，讓太子憐憫眷屬，快點來到這迦毗羅城？』又這樣想：『應該派遣誰去做使者呢？誰有智慧謀略，能完成這件事？』又這樣想：『這個優陀夷國師的兒子，還有車匿，這兩個人，從小就和悉達一起，玩耍嬉戲，一起遊玩。這兩個人，都能夠到悉達多那裡，我現在應當派遣他們去當使者。』 當時，凈飯王叫來優陀夷國師的兒子和車匿，告訴他們說：『你們兩個人，應當知道時機』

English version: 'If it is not false, let this great stone float on the water without sinking.' At that time, the great stone, as if in response to the vow, immediately floated on the water, like a banana leaf floating on the water, neither sinking nor submerging, just like that. At that time, the crowd, having seen and heard this, developed a rare feeling, cheering and shouting, jumping incessantly, yelling and leaping, singing and dancing, twirling their skirts and waving their sleeves, and also making all kinds of musical sounds. At this time, King Suddhodana, upon hearing this event, was filled with joy and excitement, unable to contain himself. He immediately ordered the city of Kapilavastu to be decorated, removing thorns, gravel, earth, stones, filth, and all unclean things. Then, with fragrant water, they swept, sprinkled, and polished the ground. In every place, they placed incense burners, burning the finest incense. Among the incense burners, they interspersed various beautifully colored precious vases, filled with fragrant water, and in the water, they placed fragrant flowers. Between the incense burners and precious vases, they further arranged rows of banana trees. They also hung various colorful silk ribbons and flowers, erected various multicolored banners, and strung pearl ornaments, crisscrossing everywhere. Golden bell nets covered the top. They also created images of the sun, moon, and stars, hanging them in the air, with jeweled flower tassels hanging down everywhere, and interspersed various colored yak tails in various places. At that time, the decorated Kapilavastu was like a phantom city of the Gandharvas. After the decoration was complete, he took Rahula and entered the city, summoning all the relatives of the Shakya clan to gather. They prepared various material goods and food, and after arranging everything, they held a separate celebration for Rahula's birth. On the day of his birth, when Yashodhara gave birth to the child, it was when the Asura King Rahu was seizing the moon, temporarily holding it and then releasing it in an instant. Therefore, the relatives of the Shakya clan gathered to discuss that this child was born in the instant when Rahu was seizing the moon, and thus they named him Rahula. This Rahula was lovely and handsome, and all who saw him were delighted. His skin was yellow-white like real gold, his head was like an umbrella, his nose was high and prominent like a parrot's, his arms were long and hung down past his knees, all his limbs were complete, and all his organs were perfect. At that time, King Suddhodana appointed four wet nurses for Rahula. What were the four? One to hold him, one to wash him, one to feed him milk, and one to play with him. These four wet nurses cared for him at all times, and soon he was filled with wisdom. At that time, the World Honored One was turning the Dharma wheel in Varanasi. At that time, the devas were telling each other, and the sound spread to the top of the Brahma heaven. At that time, King Suddhodana heard that his son Siddhartha had attained Anuttara-samyak-sambodhi. Having awakened and attained enlightenment, he went to Varanasi to turn the Dharma wheel, expounding the Dharma for devas and humans. At that time, King Suddhodana was even more mindful of the World Honored One, thinking, 'What method can I use to make the prince have compassion for his family and quickly come to this city of Kapilavastu?' He also thought, 'Who should I send as a messenger? Who has the wisdom and strategy to accomplish this?' He also thought, 'This son of the royal teacher Udayin, and also Channa, these two have been with Siddhartha since childhood, playing and frolicking together. These two are both capable of going to Siddhartha. I should now send them as messengers.' At that time, King Suddhodana called Udayin, the son of the royal teacher, and Channa, and told them, 'You two should know the time.'

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。今者太子既得成就阿耨多羅三藐三菩提已，至波羅㮈國轉大法輪，為諸天人演說諸法。汝等今可速往至彼悉達多所，宣我告敕，傳我意旨：『今汝太子，行難苦行，至其邊際，稱遂汝心，已得證於阿耨多羅三藐三菩提，已復轉于無上法輪。既為天人演說諸法，善哉太子！今可來詣迦毗羅城，為憐一切諸眷屬故。』」

爾時，優陀夷國師之子並及車匿，而白王言：「大王！當知，悉達太子若不來者，未審我等更作何計？」王報之言：「汝等但聽太子處分。」其優陀夷國師之子並及車匿，即白王言：「如大王敕，不敢違命。」受王敕已，頂禮其足，各還本處，辭別父母諸眷屬等，漸行往至波羅㮈國諸仙居處鹿野苑中。至彼處已，頂禮佛足，卻住一面白言：「世尊！我等今者奉承大王輸頭檀敕遣來至此，而王告言：『善哉太子！汝今苦行已得超越，滿汝心願成就阿耨多羅三藐三菩提，轉大法輪，復為天人演說諸法。善哉太子！今可來至此迦毗羅婆蘇都城，憐愍一切諸眷屬故。』」

爾時，世尊聞此語已，故說偈言：

時優陀夷國師之子並及車匿白言：「世尊！欲令我等當何所作？」佛告彼等作如是言：「汝能學我此諸弟子出家法不？」

爾時，世尊雖問彼等，但彼二人，先於佛邊，已有慕仰出家之意，因白佛言：「我等並各愿樂出家。」於時世尊即聽出家，與受具戒。

爾時，世尊自從出家起坐，未曾面向生地迦毗羅城，乃至未化賢友知識五比丘等，及以長老耶輸陀等親善友輩，波羅捺城所生，有四大富長者諸勝男子。何等為四？一毗摩羅、二蘇婆睺、三富樓那、四伽婆般帝。

爾時，尊者耶輸陀，有善知識等五十餘人；長老富婁那彌多羅尼子，亦有徒眾三十一人；長老摩訶迦旃延，復有八萬四千徒眾；長老娑毗耶，亦有勝徒，合三十人，同行善友其數六十；復有迷祇耶聚落所生，長老那毗迦棲那耶那。

爾時，復有一婆羅門，其有二女：一名難陀，二名婆羅。

爾時，復有一婆羅門，名曰提婆，並及其妻。長老頻䗍迦葉，合有五百螺髻梵志。

復有長老那提迦葉螺髻梵志，其數三百。

復有長老伽耶迦葉，諸徒眾等，其數二百，亦是螺髻諸梵志等。

爾時，復有長老憂波斯那，數合二百五十人俱

現代漢語譯本：現在太子已經成就了阿耨多羅三藐三菩提，在波羅奈國轉大法輪，為諸天人演說諸法。你們現在可以快速前往悉達多那裡，宣讀我的告誡，傳達我的旨意：『現在你的太子，修行艱難的苦行，到了盡頭，稱心如意，已經證得了阿耨多羅三藐三菩提，又轉動了無上的法輪。既然為天人演說諸法，太好了，太子！現在可以來到迦毗羅城，爲了憐憫一切眷屬。』 當時，優陀夷國師的兒子和車匿，對國王說：『大王！要知道，悉達太子如果不來，不知道我們該怎麼辦？』國王回答說：『你們只聽從太子的安排。』優陀夷國師的兒子和車匿，就對國王說：『遵從大王的命令，不敢違抗。』接受國王的命令后，頂禮國王的腳，各自回到自己的住處，辭別父母和眷屬等，逐漸前往波羅奈國諸仙居住的鹿野苑中。到達那裡后，頂禮佛的腳，退到一邊說：『世尊！我們現在奉承大王凈飯王的命令來到這裡，而國王說：『太好了，太子！你現在苦行已經超越，滿足了你的心願，成就了阿耨多羅三藐三菩提，轉動大法輪，又為天人演說諸法。太好了，太子！現在可以來到迦毗羅婆蘇都城，憐憫一切眷屬。』 當時，世尊聽到這些話后，就說了偈語： 當時，優陀夷國師的兒子和車匿說：『世尊！要我們做什麼呢？』佛對他們說：『你們能學習我這些弟子出家的方法嗎？』 當時，世尊雖然問他們，但他們兩人，先前在佛的身邊，已經有了羨慕出家的意願，因此對佛說：『我們都願意出家。』當時世尊就允許他們出家，併爲他們授了具足戒。 當時，世尊自從出家起身，未曾面向出生地迦毗羅城，乃至沒有教化賢友知識五比丘等，以及長老耶輸陀等親善朋友，波羅奈城所生，有四大富長者等傑出男子。哪四位呢？一是毗摩羅，二是蘇婆睺，三是富樓那，四是伽婆般帝。 當時，尊者耶輸陀，有善知識等五十餘人；長老富婁那彌多羅尼子，也有徒眾三十一人；長老摩訶迦旃延，又有八萬四千徒眾；長老娑毗耶，也有優秀的徒弟，共三十人，同行善友有六十人；還有迷祇耶聚落所生的長老那毗迦棲那耶那。 當時，又有一位婆羅門，他有兩個女兒：一個叫難陀，一個叫婆羅。 當時，又有一位婆羅門，名叫提婆，和他的妻子。長老頻䗍迦葉，共有五百個螺髻梵志。 又有長老那提迦葉螺髻梵志，共三百人。 又有長老伽耶迦葉，他的徒眾等，共二百人，也是螺髻梵志等。 當時，又有長老憂波斯那，共二百五十人。

English version: Now that the Crown Prince has attained Anuttara-samyak-sambodhi, he has turned the great Dharma wheel in the country of Varanasi, expounding the Dharma for gods and humans. You may now quickly go to Siddhartha, proclaim my admonition, and convey my intention: 『Now your Crown Prince, having practiced difficult austerities to their end, has fulfilled his heart's desire, has attained Anuttara-samyak-sambodhi, and has again turned the unsurpassed Dharma wheel. Since he is expounding the Dharma for gods and humans, excellent, Crown Prince! Now you may come to Kapilavastu, for the sake of compassion for all your relatives.』 At that time, the son of the royal preceptor Udayin and Channa said to the king: 『Great King! Know that if Prince Siddhartha does not come, I do not know what else we should do?』 The king replied: 『You should only listen to the Prince's instructions.』 The son of the royal preceptor Udayin and Channa then said to the king: 『As the Great King commands, we dare not disobey.』 Having received the king's command, they bowed at his feet, each returned to their own place, bid farewell to their parents and relatives, and gradually went to the Deer Park in Varanasi where the immortals resided. Having arrived there, they bowed at the Buddha's feet, stepped aside, and said: 『World Honored One! We are now here by the command of King Suddhodana, and the king said: 『Excellent, Crown Prince! Now that your austerities have been surpassed, you have fulfilled your heart's desire, attained Anuttara-samyak-sambodhi, turned the great Dharma wheel, and are expounding the Dharma for gods and humans. Excellent, Crown Prince! Now you may come to this city of Kapilavastu, for the sake of compassion for all your relatives.』 At that time, the World Honored One, having heard these words, then spoke a verse: At that time, the son of the royal preceptor Udayin and Channa said: 『World Honored One! What do you want us to do?』 The Buddha said to them: 『Can you learn the monastic practices of my disciples?』 At that time, although the World Honored One asked them, these two, having previously been by the Buddha's side, already had the desire to become monks, and therefore said to the Buddha: 『We both wish to become monks.』 At that time, the World Honored One immediately allowed them to become monks and gave them the full precepts. At that time, since the World Honored One had left home, he had not faced his birthplace, Kapilavastu, nor had he converted the five monks who were his wise friends and acquaintances, nor his close friends such as the elder Yashodhara, and in Varanasi, there were four great wealthy elders and outstanding men. Who were the four? One was Vimala, two was Subahu, three was Purna, and four was Gavampati. At that time, the Venerable Yashodhara had more than fifty good friends; the elder Purna Maitrayaniputra also had thirty-one disciples; the elder Mahakatyayana had eighty-four thousand disciples; the elder Sabhiya also had excellent disciples, totaling thirty, and sixty good friends who practiced together; and there was also the elder Nabhikasina, who was born in the village of Migiya. At that time, there was also a Brahmin who had two daughters: one named Nanda, and the other named Bhara. At that time, there was also a Brahmin named Deva, and his wife. The elder Pindola Bharadvaja had five hundred matted-hair ascetics. There was also the elder Nadi Kashyapa, a matted-hair ascetic, numbering three hundred. There was also the elder Gaya Kashyapa, and his disciples, numbering two hundred, who were also matted-hair ascetics. At that time, there was also the elder Upasena, totaling two hundred and fifty people.

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爾時，復有一樹林中五百苦行諸仙人等，為雨法雨。王舍城中，頻婆娑羅王及臣等，凡九十二那由他人。長老摩訶迦葉，長老舍利弗、目揵連等，又刪阇耶波梨婆阇迦外道弟子，五百人等。化如是輩若干人已，然後世尊方始回面向本生地迦毗羅城。

時，優陀夷見婆伽婆回面坐向本所生地迦毗羅城，又復諸天告彼長老優陀夷言：「善哉尊者！今可請佛愿至生地本迦毗羅婆蘇都城，為其憐愍諸眷屬故。」

爾時，長老優陀夷善知聖意如來將去，遂從坐起，偏袒右臂，整理衣服，合掌向佛，僂身低頭，而說偈言：

「譬如非時諸樹木，　　欲著花果待其時， 非時花果無光麗，　　尊今可渡恒伽河。 樹木紛葩花正開，　　其花香遍十方剎， 花既開敷結果實，　　尊向生地正是時。 此時最妙最為勝，　　清流香潔泉池水， 百鳥林中出妙響，　　諸欣悅事是其時。 釋種往昔心發願，　　一切大地我獨攝， 見尊出家大憂怖，　　不稱心願甚郁怏。 世尊眷屬所思遲，　　由尊生子羅睺羅， 愿往至彼為決疑，　　大眾渴仰思欲見。 如來念母養育恩，　　為彼慈心憐愍故， 若見遠來大聖師，　　應得歡喜除憂惱。 釋種大王輸頭檀，　　往昔起此微妙愿， 何當得見金色體，　　我子入此迦毗城。 此時非熱亦非寒，　　堪稱世尊受樂道， 億數釋種瞻仰待，　　猶如畢宿冀月回。」

爾時，世尊即告長老優陀夷言：「汝優陀夷！若其然者，汝等二人，于先可至彼迦毗羅婆蘇都城，告我親眷諸釋種等，作如是言：『今者太子，苦行已徹，愍汝等故，不久欲來。』」其優陀夷及彼車匿，蒙佛敕已，而白佛言：「唯然世尊！我不敢違。」頂禮佛足，右繞三匝，辭退而去，次第漸行至迦毗羅婆蘇都城尼俱陀林，依彼聚落，暫時止住。

爾時，輸頭檀王嚴駕駟馬寶車而出，往至彼園，占觀好地。輸頭檀王於時遙見長老車匿及優陀夷，剃除鬚髮，身著袈裟，手執缽器，見已即告諸大臣言：「汝等大臣！此何人也？剃除鬚髮，身著色衣，手持應器。」時大臣等即報王言：「此等二人，乃是悉達太子門徒。」爾時，輸頭檀王，心懷懊惱，悵怏不樂，而作是言：「我子端正，容儀可喜，觀者無厭，喻如金像，而彼身形，今如是也

現代漢語譯本：當時，在另一片樹林中，有五百位苦行的仙人，佛陀為他們降下法雨。在王舍城中，頻婆娑羅王和他的臣子等，共有九十二那由他人。長老摩訶迦葉、長老舍利弗、目犍連等，以及刪阇耶波梨婆阇迦外道的五百名弟子等。佛陀教化了這些人之後，才開始轉身面向他的出生地迦毗羅城。 這時，優陀夷看到佛陀轉身面向他的出生地迦毗羅城，而且諸天也告訴長老優陀夷說：『善哉，尊者！現在可以請佛陀回到他的出生地迦毗羅婆蘇都城，爲了憐憫他的親屬。』 當時，長老優陀夷深知佛陀的心意，知道如來將要前往，於是從座位上站起來，袒露右臂，整理好衣服，合掌向佛，彎腰低頭，並說了偈語： 『譬如不是時候的樹木，想要開花結果，要等待時機，不是時候的花果沒有光彩。尊者現在可以渡過恒河了。樹木繁花盛開，花香遍佈十方世界，花朵既然開放，就會結果實，尊者回到出生地正是時候。此時最美妙最殊勝，清澈的流水，香潔的泉池，百鳥在林中發出美妙的鳴叫，一切令人欣悅的事情都在此時。釋迦族過去曾發願，要獨自統治整個大地，看到尊者出家，非常憂愁恐懼，不能如願，心中非常鬱悶。世尊的親屬們思念已久，因為尊者生了兒子羅睺羅，希望您能回到那裡為他們解除疑惑，大眾都渴望見到您。如來感念母親的養育之恩，爲了慈悲憐憫她，如果看到遠道而來的大聖導師，應該會感到歡喜，消除憂愁煩惱。釋迦族的大王凈飯王，過去曾發下這個微妙的願望，何時才能見到我兒金色的身軀，進入迦毗羅城。此時不冷也不熱，適合世尊享受安樂之道，億萬釋迦族人都在瞻仰等待，就像畢宿星盼望月亮迴歸一樣。』 當時，世尊告訴長老優陀夷說：『優陀夷，如果這樣的話，你們二人可以先到迦毗羅婆蘇都城，告訴我的親屬釋迦族人，這樣說：『現在太子已經完成了苦行，爲了憐憫你們，不久就要來了。』優陀夷和車匿接受了佛陀的命令后，對佛陀說：『是的，世尊！我們不敢違背。』他們頂禮佛足，右繞三圈，告退離去，逐漸前往迦毗羅婆蘇都城的尼拘陀林，在附近的村落暫時停留。 當時，凈飯王駕著四匹馬拉的寶車出來，前往那個園林，視察好的地方。凈飯王當時遠遠地看到長老車匿和優陀夷，剃除了鬚髮，身穿袈裟，手持缽器，看到后就告訴大臣們說：『各位大臣！這些人是誰？剃除了鬚髮，身穿這種顏色的衣服，手裡拿著應器。』當時大臣們就告訴國王說：『這二人是悉達太子（佛陀）的弟子。』當時，凈飯王心中懊惱，悵然不樂，說道：『我的兒子端正，容貌可喜，看的人都不會厭倦，就像金像一樣，而他的身形，現在竟然變成這樣了！』

English version: At that time, in another forest, there were five hundred ascetic sages, and the Buddha rained down the Dharma for them. In the city of Rajagriha, King Bimbisara and his ministers, totaling ninety-two nayutas of people. The elders Mahakasyapa, Sariputra, Maudgalyayana, and others, as well as five hundred disciples of the heretic Sanjaya Belatthiputta. After the Buddha had converted these people, he then turned to face his birthplace, Kapilavastu. At this time, Udayin saw the Buddha turn to face his birthplace, Kapilavastu, and the devas also told the elder Udayin, 'Well done, venerable one! Now you can invite the Buddha to return to his birthplace, the city of Kapilavastu, for the sake of compassion for his relatives.' At that time, the elder Udayin, knowing the Buddha's intention, knew that the Tathagata was about to go, so he rose from his seat, bared his right arm, adjusted his clothes, put his palms together towards the Buddha, bowed his head, and spoke in verse: 'Like trees that are not in season, wanting to blossom and bear fruit, they must wait for the right time. Out-of-season flowers and fruits have no luster. Venerable one, now you can cross the Ganges River. The trees are in full bloom, and the fragrance of the flowers pervades the ten directions. Since the flowers have bloomed, they will bear fruit. It is the right time for the Venerable one to return to his birthplace. This is the most wonderful and supreme time, with clear flowing water, fragrant and pure springs, and birds in the forest singing beautifully. All joyful things are at this time. The Sakya clan had previously vowed to rule the entire earth alone. Seeing the Venerable one renounce the world, they were very worried and fearful, unable to fulfill their wishes, and felt very depressed. The Venerable one's relatives have been longing for a long time. Because the Venerable one had a son, Rahula, they hope you can return there to resolve their doubts. The masses are eager to see you. The Tathagata remembers the kindness of his mother's nurturing. For the sake of compassion for her, if she sees the great holy teacher coming from afar, she should be happy and dispel her worries and troubles. King Suddhodana of the Sakya clan had previously made this subtle wish, when will I see my son's golden body enter Kapilavastu. This time is neither hot nor cold, suitable for the Venerable one to enjoy the path of bliss. Millions of Sakyas are looking up and waiting, just like the Pleiades star hoping for the moon to return.' At that time, the Buddha told the elder Udayin, 'Udayin, if that is so, you two can go to Kapilavastu first and tell my relatives, the Sakyas, saying: 'Now the prince has completed his ascetic practices, and out of compassion for you, he will come soon.' Udayin and Channa, having received the Buddha's command, said to the Buddha, 'Yes, Venerable One! We dare not disobey.' They bowed at the Buddha's feet, circumambulated him three times to the right, took their leave, and gradually went to the Nigrodha Grove in Kapilavastu, where they temporarily stayed in a nearby village. At that time, King Suddhodana came out in a chariot drawn by four horses, and went to that garden to inspect the good land. King Suddhodana then saw the elders Channa and Udayin from afar, with their heads shaved, wearing robes, and holding alms bowls. Upon seeing them, he told his ministers, 'Ministers! Who are these people? They have shaved their heads, wear these colored clothes, and hold alms bowls.' At that time, the ministers told the king, 'These two are disciples of Prince Siddhartha (the Buddha).' At that time, King Suddhodana was distressed, disappointed, and unhappy, and said, 'My son is handsome, his appearance is pleasing, and those who see him never tire of him, like a golden statue, but his form is now like this!'

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。」不喜觀見，謂諸臣言：「汝等必當斷是二人，勿令我見。」作是語已，始往園內。爾時臣等作如是念：「今此二人，一者乃是國師之子，二者悉達太子侍者。」作是籌量，不能遣卻。輸頭檀王在園遊觀，還欲出時，爾時，諸臣恐王見彼長老二人生煩惱故，遂將安置空墻院內。

爾時，世尊告諸比丘，作如是言：「汝等比丘！今可速疾辦具衣缽，我今欲行遊觀余國城邑聚落，因欲向我本自生地彼迦毗羅婆蘇都城，憐愍一切諸眷屬故。」

爾時，長老舍利弗從座而起，整理衣服，偏袒右肩右膝著地，合掌向佛，而作是言：「希有世尊！未曾有也。世尊今者行正是時，甚精甚妙，今者世尊！乃欲遊觀諸餘國城，實是其時。」爾時，佛告舍利弗言：「舍利弗！汝今欲得聞此事者，當爲汝說。尸棄如來、多陀阿伽多、阿羅訶、三藐三佛陀，將欲遊行本自生地處處觀看城邑聚落，其時微妙甚可愛樂因緣之事。」

爾時，舍利弗白佛言：「世尊！今正是時。愿為比丘演說往昔尸棄如來詣自生地遊觀國邑，令諸比丘聞佛說已，當如是持。」

爾時，世尊即以偈說尸棄如來遊歷觀看本生地事：

「善哉甚妙舍利弗，　　汝今應當一心聽， 昔日尸棄聖如來，　　往昔觀看生地事。 所至一切村聚落，　　往見尸棄聖如來， 處處皆各生甘泉，　　八功德味悉具足。 所至一切村聚落，　　往見尸棄大聖師， 處處皆有諸花樹，　　枝葉垂下普蓊鬱。 所至一切林樹下，　　尸棄如來止住處， 是樹自然雨妙花，　　遍佈其地悉充滿。 所經一切林樹下，　　尸棄如來若止住， 其樹甘果自然落，　　枝條婀娜悉低垂。 有樹人所攀及者，　　花果紛雜甚可憐， 尸棄如來大聖師，　　應感流行如是事

現代漢語譯本：國王不喜歡看到他們，就對大臣們說：『你們一定要把這兩個人趕走，不要讓我看見他們。』說完這話，才前往園中。當時，大臣們這樣想：『這兩個人，一個是國師的兒子，另一個是悉達太子（釋迦牟尼佛）的侍者。』經過一番考慮，沒有把他們趕走。凈飯王在園中游覽，準備出來的時候，大臣們害怕國王見到這兩位長老會心生煩惱，就把他們安置在空墻院內。 這時，世尊告訴眾比丘，這樣說道：『你們比丘！現在可以趕快準備好衣缽，我今天要前往其他國家的城邑村落遊歷，因為想要去我出生的迦毗羅衛城，憐憫我所有的親屬。』 這時，長老舍利弗從座位上站起來，整理好衣服，袒露右肩，右膝著地，合掌向佛，說道：『稀有啊，世尊！真是前所未有。世尊現在出行正是時候，非常精妙，世尊現在想要遊歷其他國家的城邑，確實是時候。』這時，佛告訴舍利弗說：『舍利弗！你如果想聽這件事，我當爲你講述。尸棄如來、多陀阿伽多、阿羅訶、三藐三佛陀，將要前往自己出生的地方觀看城邑村落，那時有微妙可愛的事情發生。』 這時，舍利弗對佛說：『世尊！現在正是時候。希望您為比丘們講述過去尸棄如來前往出生地遊歷城邑的事情，讓比丘們聽了佛的講述后，能夠這樣奉持。』 這時，世尊就用偈頌講述了尸棄如來遊歷觀看出生地的事情： 『善哉，甚妙啊，舍利弗，你現在應當一心聽，昔日尸棄聖如來，往昔觀看出生地的事情。所到的一切村莊聚落，前往拜見尸棄聖如來，處處都各自涌出甘泉，具備八種功德的滋味。所到的一切村莊聚落，前往拜見尸棄大聖師，處處都有各種花樹，枝葉垂下，普遍茂盛。所到的一切樹林下，尸棄如來停留的地方，那樹自然降下美妙的花朵，遍佈地面，全部充滿。所經過的一切樹林下，尸棄如來如果停留，那樹的甘甜果實自然落下，枝條婀娜，全部低垂。有的樹是人們可以攀爬到的，花果繁雜，非常可愛，尸棄如來大聖師，應感而流行這樣的事情。』

English version: The king, displeased at seeing them, said to his ministers, 'You must drive these two away and not let me see them.' Having said this, he then went to the garden. At that time, the ministers thought, 'These two, one is the son of the royal teacher, and the other is an attendant of Prince Siddhartha.' After considering this, they did not send them away. When King Suddhodana was strolling in the garden and was about to leave, the ministers, fearing that the king would be annoyed upon seeing the two elders, placed them in an empty walled courtyard. At that time, the World Honored One told the monks, saying, 'Monks! Now you should quickly prepare your robes and bowls. I now wish to travel and visit the cities and villages of other countries, because I want to go to my birthplace, the city of Kapilavastu, out of compassion for all my relatives.' At that time, the elder Shariputra rose from his seat, arranged his robes, bared his right shoulder, knelt on his right knee, and with palms together, faced the Buddha and said, 'Rare indeed, World Honored One! It has never happened before. It is the right time for the World Honored One to travel, it is very exquisite and wonderful. Now, World Honored One, you wish to visit the cities of other countries, it is indeed the right time.' At that time, the Buddha said to Shariputra, 'Shariputra! If you wish to hear about this matter, I will tell you. When the Tathagata, Arhat, Samyaksambuddha, Sikhi Buddha, was about to visit his birthplace and see the cities and villages, there were wonderful and delightful things that happened.' At that time, Shariputra said to the Buddha, 'World Honored One! Now is the right time. May you tell the monks about the past when Sikhi Buddha visited his birthplace and traveled through the cities, so that the monks, having heard the Buddha's words, may uphold them.' At that time, the World Honored One then spoke in verses about Sikhi Buddha's travels and visits to his birthplace: 'Excellent, most wonderful, Shariputra, you should now listen with one mind, In the past, the holy Tathagata Sikhi, In the past, visited his birthplace. To all the villages and settlements he went, To see the holy Tathagata Sikhi, Everywhere, sweet springs gushed forth, Fully possessing the eight virtues of taste. To all the villages and settlements he went, To see the great holy teacher Sikhi, Everywhere there were various flowering trees, With branches hanging down, universally lush. Under all the trees and forests, Where the Tathagata Sikhi stayed, The trees naturally rained down wondrous flowers, Covering the ground, completely filling it. Under all the trees and forests he passed, If the Tathagata Sikhi stayed, The sweet fruits of the trees naturally fell, The branches gracefully drooping down. Some trees were within reach of people, The flowers and fruits were mixed, very lovely, The great holy teacher Sikhi, In response, such things occurred.'

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。 若有人所不及樹，　　妙花甘果自然落， 諸天在於虛空里，　　雨大妙花姜迦羅， 諸天在於虛空里，　　普雨清涼妙花雨， 諸天在於虛空里，　　雨花名曰曼陀羅， 諸天在於虛空里，　　雨花名曰波梨耶， 諸天在於虛空里，　　雨花名曰毗婆伽， 諸天在於虛空里，　　雨花名曰香勝香， 諸天在於虛空里，　　雨諸種種妙香花， 諸天在於虛空里，　　雨花名曰普至香， 諸天在於虛空里，　　雨于異種妙香花， 諸天在於虛空里，　　純雨真金妙色花， 諸天在於虛空里，　　雨諸七寶妙色花， 諸天在於虛空里，　　雨花純是真金莖， 諸天在於虛空里，　　純雨一切寶莖花， 諸天在於虛空里，　　純雨優波羅花葉， 諸天在於虛空里，　　純雨栴檀妙香末， 諸天在於虛空里，　　雨赤栴檀妙末香， 諸天在於虛空里，　　純雨牛頭栴檀末， 諸天在於虛空里，　　奏作種種天樂音， 非人在於虛空里，　　拂弄種種妙天衣， 諸天隨順佛行路，　　持諸種種妙香花， 其花紛雜種種光，　　雨諸道路深至膝， 彼時無寒復無熱，　　亦無蚊虻諸惡蟲， 一切大地悉微動，　　並大巨海及諸山， 一切大地普調柔，　　清凈無有惡荊棘， 所有丘墟悉平滿，　　山陵堆阜皆坦然， 剎利種姓大威德，　　其數八萬有六千， 尸棄如來大聖師，　　行住坐起相隨逐

現代漢語譯本 如果有人無法企及的樹木，美妙的花朵和甘甜的果實會自然落下。 諸天在虛空中，降下巨大的美妙姜迦羅花。 諸天在虛空中，普降清涼的美妙花雨。 諸天在虛空中，降下名為曼陀羅的花。 諸天在虛空中，降下名為波梨耶的花。 諸天在虛空中，降下名為毗婆伽的花。 諸天在虛空中，降下名為香勝香的花。 諸天在虛空中，降下各種各樣的美妙香花。 諸天在虛空中，降下名為普至香的花。 諸天在虛空中，降下各種不同的美妙香花。 諸天在虛空中，純粹降下真金般美妙顏色的花。 諸天在虛空中，降下各種七寶般美妙顏色的花。 諸天在虛空中，降下的花純粹是真金的花莖。 諸天在虛空中，純粹降下一切寶物花莖的花。 諸天在虛空中，純粹降下優波羅花的葉子。 諸天在虛空中，純粹降下栴檀的美妙香末。 諸天在虛空中，降下赤栴檀的美妙香末。 諸天在虛空中，純粹降下牛頭栴檀的香末。 諸天在虛空中，演奏各種各樣的天樂之音。 非人在虛空中，拂動各種美妙的天衣。 諸天順著佛陀行走的道路，拿著各種美妙的香花。 那些花朵紛繁雜亂，散發著各種光芒，降落在道路上，深及膝蓋。 那時沒有寒冷也沒有炎熱，也沒有蚊子、虻蟲等惡蟲。 一切大地都微微震動，包括巨大的海洋和山脈。 一切大地都普遍變得柔軟，清凈沒有惡劣的荊棘。 所有丘陵和廢墟都變得平坦，山陵和土堆都變得平坦。 剎帝利種姓的人們具有巨大的威德，他們的數量有八萬六千。 尸棄如來這位偉大的聖師，無論行走、站立、坐下或起身，他們都跟隨在他身後。

English version If there are trees that no one can reach, beautiful flowers and sweet fruits will fall naturally. The heavens are in the void, raining down great and wonderful Jiangjialuo flowers. The heavens are in the void, universally raining down cool and wonderful flower rain. The heavens are in the void, raining down flowers called Mandarava. The heavens are in the void, raining down flowers called Parijataka. The heavens are in the void, raining down flowers called Vibhaga. The heavens are in the void, raining down flowers called Fragrance-Surpassing-Fragrance. The heavens are in the void, raining down all kinds of wonderful fragrant flowers. The heavens are in the void, raining down flowers called Universally-Reaching-Fragrance. The heavens are in the void, raining down various kinds of different wonderful fragrant flowers. The heavens are in the void, purely raining down flowers of wonderful color like pure gold. The heavens are in the void, raining down various flowers of wonderful color like the seven treasures. The heavens are in the void, the flowers that fall are purely of pure gold stems. The heavens are in the void, purely raining down flowers with stems of all treasures. The heavens are in the void, purely raining down the leaves of the Utpala flower. The heavens are in the void, purely raining down the fine powder of wonderful sandalwood fragrance. The heavens are in the void, raining down the fine powder of red sandalwood fragrance. The heavens are in the void, purely raining down the powder of ox-head sandalwood. The heavens are in the void, playing all kinds of heavenly music. Non-humans are in the void, fluttering all kinds of wonderful heavenly garments. The heavens follow the path where the Buddha walks, holding all kinds of wonderful fragrant flowers. Those flowers are scattered and mixed, emitting various lights, falling on the roads, reaching up to the knees. At that time, there is no cold nor heat, nor are there mosquitoes, gadflies, or other evil insects. All the earth trembles slightly, including the great oceans and mountains. All the earth universally becomes soft, pure, and without evil thorns. All hills and ruins become flat, and mountains and mounds become level. People of the Kshatriya caste have great power and virtue, and their number is eighty-six thousand. The great holy teacher, the Tathagata Sikhin, whether walking, standing, sitting, or rising, they follow behind him.

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。 諸婆羅門凈行種，　　其數八萬有六千， 豪富威德大長者，　　其數八萬有六千， 亦有地居諸天等，　　皆是妙色凈莊嚴， 復有虛空諸天眾，　　皆大威德最嚴勝， 四大天王及天眾，　　殊勝妙色威德者， 護世四天大王等，　　復有殊妙大威勢， 忉利三十三天眾，　　微妙威力轉殊勝， 須彌山頂帝釋王，　　及諸親友眷屬等， 善分耶摩諸天輩，　　妙色清凈大威嚴， 喜樂諸天兜率陀，　　威嚴功德甚微妙， 次復化樂諸天等，　　所行功德轉微妙， 他化自在諸天等，　　威德光嚴甚輝耀， 大梵宮中諸天輩，　　妙色威力轉光華， 色界所有諸天輩，　　及諸龍神金翅鳥， 乾闥婆等阿修羅，　　夜叉鬼神及羅剎， 緊那羅等摩睺羅，　　皆得具足妙威嚴， 世間有諸眾生類，　　已說及以不說者， 彼尊尸棄如是行，　　調伏無量天人眾， 正覺入于大涅槃，　　永斷諸有及後生。」

時，佛復告舍利弗言：「汝舍利弗！尸棄如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，初欲往到本自生地，有如是等無量微妙希有行事。」

佛本行集經卷第五十二

優陀夷因緣品第五十四上

爾時，佛復告舍利弗作如是言：「汝舍利弗！我今當行遊歷國土，初欲往到本自生地微妙之處，亦當如是。」時舍利弗，即從坐起，整理衣服，偏袒右臂，合掌向佛，而作是言：「世尊！何時當欲遊歷國土觀看聚落？」

爾時，佛告舍利弗言：「汝舍利弗！我於今月，過半月已，布薩事訖，然後當行遊歷國土。」

爾時，世尊過彼半月布薩已訖，與諸比丘，涉歷諸國。爾時，世尊至王舍城，飯食已訖，回還以足蹋城門閫，時彼大地六種震動，動已復動，涌已復涌。時摩伽陀彼國之王頻婆娑羅，與諸人眾，俱詣佛所，即隨佛行，游涉諸國觀看聚落。時虛空中，無量諸天千億萬衆，見佛將欲遊歷國土，皆來集會，歡喜踴躍，遍滿其體，不能自勝，口出種種微妙音聲，歌嘯喜樂，呼唱大喚，旋裾舞袖，拂弄天衣。復以天上優缽羅華、拘物頭華、波頭摩華、分陀利華，以散佛上。復持種種末香涂香及香華鬘，亦散佛上，散已復散。

時，婆伽婆所行至處，觀看諸國，一切眾類，皆悉恭敬，尊重供養

現代漢語譯本 有八萬六千位婆羅門修行者，他們品行高潔； 有八萬六千位富有、有權勢、有威望的長者； 還有居住在陸地上的諸天神等，他們都容貌美好，裝飾清凈； 還有居住在空中的諸天眾，他們都具有強大的威德，最為莊嚴殊勝； 有四大天王及其天眾，他們容貌殊勝，威德顯赫； 有護世的四大天王等，他們也具有殊勝的威勢； 有忉利天的三十三天眾，他們的微妙威力更加殊勝； 有須彌山頂的帝釋天王，以及他的親友眷屬等； 有善分天的諸天，他們容貌美好，清凈莊嚴，威嚴無比； 有喜樂天的兜率陀天眾，他們的威嚴功德非常微妙； 其次是化樂天的諸天等，他們所修行的功德更加微妙； 還有他化自在天的諸天等，他們的威德光芒非常耀眼； 大梵天宮中的諸天，他們容貌美好，威力強大，光華四射； 所有這些天神，以及龍神、金翅鳥、乾闥婆等阿修羅、夜叉鬼神和羅剎、緊那羅等摩睺羅，都具有圓滿的威嚴； 世間所有眾生，無論是已經說到的還是沒有說到的， 那位尊者尸棄就是這樣修行，調伏了無量的天人和眾生， 最終證得正覺，進入大涅槃，永遠斷絕了生死輪迴。

當時，佛陀又告訴舍利弗說：『舍利弗，尸棄如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，最初想要回到他出生的地方時，就有這樣無量微妙稀有的行為。』

《佛本行集經》卷第五十二

優陀夷因緣品第五十四上

當時，佛陀又告訴舍利弗說：『舍利弗，我現在將要遊歷各國，最初想要回到我出生的地方，那個微妙之處，也將是這樣。』當時，舍利弗立即從座位上站起來，整理好衣服，袒露右臂，合掌向佛，說道：『世尊，您什麼時候想要遊歷各國，觀看聚落呢？』

當時，佛陀告訴舍利弗說：『舍利弗，我將在本月過半月后，布薩儀式結束后，然後才開始遊歷各國。』

當時，世尊過了半月布薩儀式后，就和眾比丘一起，遊歷各國。當時，世尊到達王舍城，用過飯後，返回時用腳踩在城門門檻上，當時大地發生六種震動，震動之後又震動，涌起之後又涌起。當時摩伽陀國的國王頻婆娑羅，和眾人一起，來到佛陀所在的地方，就跟隨佛陀一起，遊歷各國，觀看聚落。當時，虛空中，無量諸天，千億萬衆，看到佛陀將要遊歷各國，都前來聚集，歡喜踴躍，遍滿全身，不能自已，口中發出各種微妙的聲音，歌唱歡笑，呼喊大叫，旋轉衣襬，舞動衣袖，拂弄天衣。又用天上的優缽羅花、拘物頭花、波頭摩花、分陀利花，散在佛陀身上。又拿著各種末香、涂香和香花鬘，也散在佛陀身上，散了又散。

當時，婆伽婆所到之處，觀看各國，一切眾生都恭敬、尊重、供養他。

English version There were eighty-six thousand Brahmins of pure conduct; There were eighty-six thousand wealthy, powerful, and prestigious elders; There were also various deities residing on land, all of whom were beautifully adorned and pure; There were also celestial beings residing in the sky, all of whom possessed great power and were most majestic and supreme; There were the Four Great Heavenly Kings and their retinues, who were of superior appearance and majestic power; There were the Four Great Heavenly Kings who protect the world, also possessing extraordinary power; There were the thirty-three deities of the Trayastrimsa Heaven, whose subtle power was even more supreme; There was the King Sakra on the summit of Mount Sumeru, along with his relatives and attendants; There were the deities of the Yama Heaven, who were of beautiful appearance, pure and majestic; There were the deities of the Tusita Heaven, whose majesty and merits were extremely subtle; Next were the deities of the Nirmanarati Heaven, whose practiced merits were even more subtle; There were the deities of the Paranirmitavasavartin Heaven, whose power and radiance were exceedingly brilliant; The deities in the Great Brahma Palace, whose beautiful appearance and power were radiant and glorious; All these deities, as well as the dragon gods, the garudas, the gandharvas, the asuras, the yakshas, the rakshasas, the kinnaras, and the mahoragas, all possessed complete majesty; All beings in the world, whether mentioned or unmentioned, That venerable Sikhi practiced in this way, subduing countless gods, humans, and beings, Ultimately attaining perfect enlightenment, entering into Great Nirvana, and forever severing the cycle of birth and death.

At that time, the Buddha further said to Sariputra: 'Sariputra, when the Tathagata Sikhi, the Arhat, the Perfectly Enlightened One, the Accomplished in Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Men, the Teacher of Gods and Humans, the Buddha, the World-Honored One, first intended to return to his birthplace, there were such immeasurable, subtle, and rare events.'

The Collection of the Buddha's Deeds, Volume 52

The Chapter on the Circumstances of Udayi, Part 54, Upper Section

At that time, the Buddha again said to Sariputra: 'Sariputra, I am now going to travel through the countries, and when I first intend to return to my birthplace, that subtle place, it will be the same.' At that time, Sariputra immediately rose from his seat, adjusted his robes, bared his right shoulder, and with his palms joined, faced the Buddha and said: 'World-Honored One, when do you intend to travel through the countries and observe the settlements?'

At that time, the Buddha said to Sariputra: 'Sariputra, after half a month has passed this month, and after the Uposatha ceremony is completed, then I will begin to travel through the countries.'

At that time, after the World-Honored One had completed the Uposatha ceremony after half a month, he traveled through the countries with the monks. At that time, the World-Honored One arrived at Rajagriha, and after having eaten, when he returned and stepped on the threshold of the city gate, the earth shook in six ways, shaking and shaking again, rising and rising again. At that time, King Bimbisara of Magadha, along with the people, came to where the Buddha was, and followed the Buddha, traveling through the countries and observing the settlements. At that time, in the sky, countless deities, billions upon billions, seeing that the Buddha was about to travel through the countries, all came together, rejoicing and leaping with joy, their bodies filled with it, unable to contain themselves, uttering various subtle sounds, singing and laughing, shouting and calling out, twirling their skirts, waving their sleeves, and fluttering their celestial garments. They also scattered celestial utpala flowers, kumuda flowers, padma flowers, and pundarika flowers upon the Buddha. They also took various powdered incense, fragrant ointments, and garlands of flowers, and scattered them upon the Buddha, scattering them again and again.

At that time, wherever the Bhagavan went, observing the countries, all beings respectfully honored and made offerings to him.

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。如來到處，得諸衣服，最勝最妙，飲食湯藥床褥臥具，如是資物不可稱計，利養殊妙無所乏少，名聞流佈遍滿世間。而佛於此名聞利養，不生染著，猶如蓮華處於濁水。

爾時，世尊有如是等無量威德，于諸世間，威德最勝，殊妙第一。

時婆伽婆、多他阿伽度、阿羅呵、三藐三佛陀、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，此世彼世，若天若魔、梵沙門等，及婆羅門，諸天人境，以神通智皆悉證知。而彼世尊，為世說法，辭義巧妙，初中后善，悉令具足清凈梵行。

爾時，世尊知諸眾生堪受化者即教化之，宜建立者教令建立，隨其住處便得成就，應受三歸授三歸法，應受五戒授與五戒，應受八關齋戒之法即授八關齋戒之法，應受十善授十善法，應出家者令得出家，應受具戒授具足戒。如是次第，展轉漸進，至迦毗羅婆蘇都城園林而住。

爾時，世尊至迦毗羅婆蘇都城，住尼拘陀樹林園內，而以偈說遊歷國土勝妙之事：

「釋種如來大師子，　　瞿曇最勝威德者， 往觀城邑及聚落，　　悉有廣大諸異相。 所欲至於村聚落，　　往見如來大聖師， 處處一切諸人眾，　　恭敬尊嚴來迎奉。 凡是一切諸華樹，　　悉各傾向世尊所。 至於一切林樹下，　　世尊若立若止息， 是樹自然雨其華，　　遍佈其地悉充滿。 所至一切林樹下，　　世尊于中若止住， 是樹甘果自然落，　　枝葉婀娜悉低垂。 有樹人所攀及者，　　華果紛雜自可憐， 瞿曇如來大聖師，　　遊行應感如是事。 樹有人所不及者，　　妙華甘果自然落， 瞿曇雄猛大聖師，　　遊行應感如是事。 諸天在於虛空里，　　雨華名曰姜迦羅， 諸天在於虛空里，　　雨華名曰曼殊沙， 瞿曇雄猛大聖師，　　威德應感如是事。 諸天在於虛空里，　　雨于雜種妙色華， 瞿曇雄猛大世尊，　　威神應感如是事。 諸天在於虛空里，　　雨華名曰曼陀羅， 諸天在於虛空里，　　雨華名曰波利耶， 瞿曇雄猛大聖尊，　　遊行應感如是事。 諸天在於虛空里，　　雨華名曰毗婆伽， 瞿曇師子大聖師，　　遊行應感如是事。 諸天在於虛空里，　　雨華名曰香勝香， 瞿曇師子天人尊，　　遊行應感如是事

現代漢語譯本：當他到達任何地方時，都會得到各種衣服，都是最上等最精美的；飲食、湯藥、床鋪、臥具等，這些物資多得不可計數，利益供養非常殊勝，沒有任何缺乏，名聲流傳遍滿世間。然而佛陀對於這些名聲和利益供養，不產生任何貪戀執著，就像蓮花生長在污濁的水中一樣。 那時，世尊具有如此等等無量的威德，在所有世間中，他的威德最為殊勝，最為第一。 那時，婆伽婆、多他阿伽度、阿羅呵、三藐三佛陀、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，此世彼世，無論是天、魔、梵、沙門等，以及婆羅門，所有天人境界，都以神通智慧完全證知。而那位世尊，為世人說法，言辭和意義都巧妙無比，初善、中善、后善，都使人具足清凈的梵行。 那時，世尊知道哪些眾生可以被教化，就教化他們；應該建立的，就教導他們建立；隨著他們所處的境地，便能得到成就；應該受三皈依的，就授予三皈依法；應該受五戒的，就授予五戒；應該受八關齋戒的，就授予八關齋戒；應該受十善的，就授予十善法；應該出家的，就讓他們出家；應該受具足戒的，就授予具足戒。就這樣依次漸進，最終到達迦毗羅婆蘇都城的園林居住。 那時，世尊到達迦毗羅婆蘇都城，住在尼拘陀樹林園內，並用偈頌講述他遊歷國土的殊勝景象： 『釋迦族的如來大獅子，瞿曇最殊勝威德的人，前往觀看城鎮和村落，都有各種廣大的奇異景象。 凡是想要到達的村莊和聚落，前往拜見如來大聖師，各處所有的人們，都恭敬莊嚴地前來迎接奉侍。 凡是所有的花樹，都各自傾向世尊所在的地方。 在所有樹林下，世尊如果站立或休息，那些樹木自然會落下花朵，遍佈地面，充滿各處。 在所到的所有樹林下，世尊如果在其中停留，那些樹木的甘甜果實自然落下，枝葉婀娜地低垂。 有些樹木是人們可以攀爬到的，花果繁雜，看起來很可愛，瞿曇如來大聖師，應該感應到這樣的事情。 有些樹木是人們無法攀爬到的，美妙的花朵和甘甜的果實自然落下，瞿曇雄猛的大聖師，應該感應到這樣的事情。 諸天在虛空中，降下名為姜迦羅的花，諸天在虛空中，降下名為曼殊沙的花，瞿曇雄猛的大聖師，威德應該感應到這樣的事情。 諸天在虛空中，降下各種雜色的美妙花朵，瞿曇雄猛的大世尊，威神應該感應到這樣的事情。 諸天在虛空中，降下名為曼陀羅的花，諸天在虛空中，降下名為波利耶的花，瞿曇雄猛的大聖尊，應該感應到這樣的事情。 諸天在虛空中，降下名為毗婆伽的花，瞿曇獅子大聖師，應該感應到這樣的事情。 諸天在虛空中，降下名為香勝香的花，瞿曇獅子天人尊，應該感應到這樣的事情。』

English version: When he arrived at any place, he would receive all kinds of clothing, the most superior and exquisite; food, medicine, beds, bedding, and such resources were countless, the benefits and offerings were exceptionally wonderful, and there was no lack of anything. His fame spread throughout the world. However, the Buddha did not develop any attachment or craving for these fame and benefits, just like a lotus flower growing in muddy water. At that time, the World Honored One possessed such immeasurable power and virtue, and among all the worlds, his power and virtue were the most superior and the foremost. At that time, the Bhagavan, Tathagata, Arhat, Samyaksambuddha, Vidyacharana-sampanna, Sugata, Lokavid, Anuttara, Purushadamyasarathi, Shastha Devamanushyanam, Buddha, Bhagavan, in this world and the other world, whether it be gods, demons, Brahma, ascetics, or Brahmins, all the realms of gods and humans, were fully known through his supernatural wisdom. And that World Honored One, for the sake of the world, taught the Dharma, his words and meanings were wonderfully skillful, good in the beginning, good in the middle, and good in the end, enabling all to fully possess pure conduct. At that time, the World Honored One knew which beings were capable of being taught, and he taught them; those who should be established, he taught them to be established; according to their circumstances, they would achieve success; those who should take the Three Refuges, he would grant them the Three Refuges; those who should take the Five Precepts, he would grant them the Five Precepts; those who should take the Eight Precepts, he would grant them the Eight Precepts; those who should take the Ten Virtues, he would grant them the Ten Virtues; those who should leave home, he would let them leave home; those who should take the full precepts, he would grant them the full precepts. In this way, step by step, he gradually progressed, and finally arrived at the garden of Kapilavastu to reside. At that time, the World Honored One arrived at the city of Kapilavastu, residing in the Nyagrodha grove, and spoke in verses about the wonderful events of his travels through the lands: 'The Shakya clan's Tathagata, the great lion, Gautama, the most superior and virtuous one, went to see the cities and villages, and there were all kinds of vast and extraordinary sights. Wherever he wished to go, to the villages and settlements, to see the great holy teacher, the Tathagata, everywhere all the people, respectfully and solemnly came to greet and serve him. All the flower trees, each inclined towards the place where the World Honored One was. Under all the trees, if the World Honored One stood or rested, those trees would naturally drop their flowers, covering the ground, filling everywhere. Under all the trees he went to, if the World Honored One stayed there, the sweet fruits of those trees would naturally fall, and the branches and leaves would gracefully droop. Some trees that people could climb, with their flowers and fruits mixed together, looked lovely, and Gautama, the Tathagata, the great holy teacher, should have sensed such things. Some trees that people could not climb, with their wonderful flowers and sweet fruits naturally falling, Gautama, the mighty great holy teacher, should have sensed such things. The gods in the sky rained down flowers called Kankara, the gods in the sky rained down flowers called Manjusha, Gautama, the mighty great holy teacher, his virtue should have sensed such things. The gods in the sky rained down various kinds of beautiful colored flowers, Gautama, the mighty great World Honored One, his divine power should have sensed such things. The gods in the sky rained down flowers called Mandara, the gods in the sky rained down flowers called Parijataka, Gautama, the mighty great holy one, should have sensed such things. The gods in the sky rained down flowers called Vibhaga, Gautama, the lion, the great holy teacher, should have sensed such things. The gods in the sky rained down flowers called Fragrant Superior Fragrance, Gautama, the lion, the honored one of gods and humans, should have sensed such things.'

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。 諸天在於虛空里，　　雨于種種妙香華， 瞿曇大聖人天眼，　　遊行應感如是事。 諸天在於虛空里，　　雨華名曰普至香， 諸天在於虛空里，　　雨于微妙金色華， 諸天在於虛空里，　　雨諸微妙寶色華， 瞿曇十力大聖尊，　　遊行應感如是事。 諸天在於虛空里，　　雨諸妙色寶莖華， 瞿曇雄猛人天眼，　　遊行應感如是事。 諸天在於虛空里，　　雨優缽羅微妙花， 瞿曇雄猛天人師，　　遊行應感如是事。 諸天在於虛空里，　　雨于沉水妙香末， 瞿曇三界天人尊，　　威德應感如是事。 諸天在於虛空里，　　雨赤栴檀妙香末， 諸天在於虛空里，　　雨于牛頭妙香末， 瞿曇雄猛大世尊，　　遊行應感如是事。 諸天在於虛空里，　　奏作種種諸天樂， 瞿曇威猛大聖尊，　　遊行應感如是事。 諸天隨順佛行路，　　悉持種種妙香華， 為彼大聖天中天，　　隨路雨華恒至膝， 彼時無寒復無熱，　　種種蚊虻諸惡蟲， 微妙大聖天中尊，　　應感能招如是事。 一切大地皆平正，　　山陵堆阜悉坦然， 瞿曇十力大聖尊，　　遊行感應如是事。 一切大地甚清凈，　　無有惡刺諸荊棘， 瞿曇威德天人尊，　　遊行應感如是事。 一切大地微徐動，　　並大巨海及諸山， 瞿曇三界無上尊，　　遊行感應如是事。 一切剎利婆羅門，　　並及毗舍首陀等， 其數千萬有千萬，　　恒共如來相隨逐。 復有地居妙勝天，　　有諸色力大威嚴， 瞿曇雄猛大世尊，　　行住坐立相隨逐。 復有護世四天王，　　並大威力最勝者， 瞿曇微妙大聖尊，　　行住坐立相隨逐。 須彌山頂帝釋王，　　及以梵王娑婆主， 瞿曇奇特最勝尊，　　恒共如是相隨逐。 復有欲界諸天眾，　　及以色界四禪等， 瞿曇威猛大聖尊，　　恒共如是相隨逐。 復有諸龍金翅鳥，　　揵闥婆等阿修羅， 夜叉及以羅剎眾，　　皆共隨逐如來行。 世間所有眾生類，　　已說及以不說者， 悉逐雄猛瞿曇師，　　遊歷國土及城邑。 世尊如是遊行時，　　教化無量人天等， 憐愍所生親族故，　　今至本城迦毗羅。」

爾時，長老優陀夷及以長老車匿，二人俱詣佛所，頂禮佛足，卻住一面

現代漢語譯本 諸天在虛空中，飄落著各種美妙的香花。 瞿曇大聖以天眼觀照，這一切都是感應所致。 諸天在虛空中，降下名為普至香的花朵。 諸天在虛空中，降下微妙的金色花朵。 諸天在虛空中，降下各種微妙的寶色花朵。 瞿曇十力大聖尊，這一切都是感應所致。 諸天在虛空中，降下各種美妙的寶莖花朵。 瞿曇雄猛的人天之眼，這一切都是感應所致。 諸天在虛空中，降下優缽羅微妙的花朵。 瞿曇雄猛的天人導師，這一切都是感應所致。 諸天在虛空中，降下沉水香的細末。 瞿曇三界天人至尊，其威德感應如此。 諸天在虛空中，降下赤栴檀的香末。 諸天在虛空中，降下牛頭栴檀的香末。 瞿曇雄猛的大世尊，這一切都是感應所致。 諸天在虛空中，演奏著各種天樂。 瞿曇威猛的大聖尊，這一切都是感應所致。 諸天順著佛陀的道路行走，都拿著各種美妙的香花。 爲了那位大聖天中之天，沿路降下的花朵一直到膝蓋高。 那時沒有寒冷也沒有炎熱，各種蚊蟲和惡蟲都消失了。 微妙的大聖天中之尊，感應能招致這樣的景象。 一切大地都平坦，山陵和土丘都變得平坦。 瞿曇十力大聖尊，感應如此。 一切大地都非常清凈，沒有惡刺和荊棘。 瞿曇威德天人至尊，這一切都是感應所致。 一切大地都微微震動，包括大海和山脈。 瞿曇三界無上尊，感應如此。 所有的剎帝利、婆羅門，以及毗舍和首陀等， 數以千萬計，都一直跟隨在如來身邊。 還有住在地上的美妙天人，他們擁有強大的力量和威嚴。 瞿曇雄猛的大世尊，無論行走、站立、坐著都跟隨在他身邊。 還有守護世界的四大天王，他們擁有強大的力量和至高的地位。 瞿曇微妙的大聖尊，無論行走、站立、坐著都跟隨在他身邊。 須彌山頂的帝釋天王，以及梵天娑婆主， 瞿曇奇特至尊，都一直跟隨在他身邊。 還有欲界諸天眾，以及四禪天的天人等， 瞿曇威猛的大聖尊，都一直跟隨在他身邊。 還有諸龍、金翅鳥、乾闥婆等阿修羅， 夜叉以及羅剎眾，都跟隨在如來身邊。 世間所有眾生，無論是已經說過的還是沒有說過的， 都跟隨在雄猛的瞿曇導師身邊，遊歷各個國家和城市。 世尊在這樣的時刻，教化了無數的人和天人等， 因為憐憫自己的親族，現在回到了故鄉迦毗羅衛。 那時，長老優陀夷和長老車匿，兩人一同來到佛陀面前，頂禮佛足，然後退到一旁。

English version The heavens are in the void, raining down various wonderful fragrant flowers. Gautama the Great Sage, with his heavenly eye, perceives that these are all due to his influence. The heavens are in the void, raining down flowers called 'Universal Fragrance'. The heavens are in the void, raining down subtle golden flowers. The heavens are in the void, raining down various subtle precious-colored flowers. Gautama, the Great Sage with ten powers, all these are due to his influence. The heavens are in the void, raining down various wonderful precious-stemmed flowers. Gautama, the valiant eye of gods and men, all these are due to his influence. The heavens are in the void, raining down subtle Utpala flowers. Gautama, the valiant teacher of gods and men, all these are due to his influence. The heavens are in the void, raining down fine powder of aloeswood fragrance. Gautama, the honored one of gods and men in the three realms, his majestic virtue brings about such responses. The heavens are in the void, raining down fine powder of red sandalwood fragrance. The heavens are in the void, raining down fine powder of ox-head sandalwood fragrance. Gautama, the valiant Great World Honored One, all these are due to his influence. The heavens are in the void, playing various heavenly music. Gautama, the majestic Great Sage, all these are due to his influence. The heavens follow the path of the Buddha, all holding various wonderful fragrant flowers. For that Great Sage, the one among gods, the flowers rained down along the path reached up to the knees. At that time, there was neither cold nor heat, and all kinds of mosquitoes and evil insects disappeared. The subtle Great Sage, the honored one among gods, his influence can bring about such a scene. All the earth became flat and even, the hills and mounds all became level. Gautama, the Great Sage with ten powers, such is his influence. All the earth became very pure, without any evil thorns or brambles. Gautama, the honored one of gods and men with majestic virtue, all these are due to his influence. All the earth trembled slightly, including the great oceans and mountains. Gautama, the unsurpassed honored one of the three realms, such is his influence. All the Kshatriyas, Brahmins, as well as Vaishyas and Shudras, tens of millions in number, constantly followed the Tathagata. There were also wonderful heavenly beings dwelling on the earth, possessing great power and majesty. Gautama, the valiant Great World Honored One, followed him whether he walked, stood, or sat. There were also the Four Heavenly Kings who protect the world, possessing great power and supreme status. Gautama, the subtle Great Sage, followed him whether he walked, stood, or sat. Indra, the king on the summit of Mount Sumeru, as well as Brahma, the lord of the Saha world, Gautama, the unique and supreme honored one, constantly followed him. There were also the heavenly beings of the desire realm, as well as those of the four dhyanas, Gautama, the majestic Great Sage, constantly followed him. There were also dragons, garudas, gandharvas, and asuras, yakshas and rakshasas, all followed the Tathagata. All the beings in the world, whether mentioned or unmentioned, followed the valiant teacher Gautama, traveling through countries and cities. At such a time, the World Honored One taught countless humans and gods, out of compassion for his relatives, he now returned to his hometown of Kapilavastu. At that time, the elders Udayin and Channa, both went to the Buddha, bowed at his feet, and then stood aside.

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。時二長老白佛言：「世尊！輸頭檀王曾無信心，有不凈心，乃至不欲見諸比丘。」爾時，世尊知是事故，告諸比丘，作如是言：「諸比丘等！誰能往詣輸頭檀王所，至已教化，令其信敬？」

爾時，眾中有一比丘，白佛言：「世尊！今此長老舍利弗者，堪能往詣輸頭檀王所，方便教化令其信敬。」

或有比丘白言：「世尊！今此長老目揵連者，堪能往詣輸頭檀王所，方便教化令其信敬。」

或有比丘白言：「世尊！今此長老摩訶迦葉，堪能教化令其信敬。」

或有比丘白言：「世尊！今此長老大迦旃延，堪能教化令其信敬。」

或有比丘白言：「世尊！今此眾中，長老優樓頻䗍迦葉，堪能教化令其信敬。」

或有比丘白言：「世尊！今此眾中，那提迦葉，堪能教化令其信敬。」

或有比丘白言：「世尊！今此長老優波斯那，堪能往詣輸頭檀王所，方便教化令其信敬。」

爾時，世尊告優陀夷，作如是言：「優陀夷！汝於今者，頗能往詣輸頭檀王所，到已教化令信敬不？」

時優陀夷白言：「世尊！我今堪能。」佛即告言：「汝優陀夷！汝今往詣輸頭檀王所，方便教化令其信敬。」

爾時，長老優陀夷者聞佛世尊如是語已，而白佛言：「唯然世尊！如佛所教，不敢違也。」時，優陀夷于其晨朝，日始初出，著衣持缽，往詣向彼輸頭檀王宮。到已問彼守門人言：「仁者應知！輸頭檀王今在何許？」彼人報言：「王今在殿治理王務。」

爾時，長老優陀夷往至輸頭檀王之所，在於一廂默然而住。

爾時，左右諸大臣等，見優陀夷在一邊已，即告四門諸守人言：「速往斷此出家之人，勿令在此，致使王見起發噁心。」其守門人，聞大臣命，速往至彼優陀夷邊欲驅令出。時守門人，見已始知是國師子，昔時恒共太子悉達，少小朋游拊塵之戲，不忍驅逐，而復回還。時諸大臣，問守門人，作如是言：「汝等何故不驅如此出家人？」即時守門人，報諸臣等，作如是言：「其人乃是國師之子，從生已來，悉達太子，交故朋親，拊塵之好，是故我等不忍驅遣。」爾時，輸頭檀王在殿料理事訖，起欲還合，諸大臣等左右圍繞，將入宮內。時，優陀夷速往直至輸頭檀王所，執其王手

現代漢語譯本：當時，二長老向佛陀稟告說：『世尊！凈飯王曾經沒有信心，心懷不凈，甚至不想見到各位比丘。』那時，世尊知道這件事後，告訴各位比丘，這樣說道：『各位比丘！誰能前往凈飯王那裡，到了之後教化他，使他產生信敬之心？』 當時，大眾中有一位比丘，向佛陀稟告說：『世尊！現在這位長老舍利弗，能夠前往凈飯王那裡，方便教化他，使他產生信敬之心。』 或者有比丘稟告說：『世尊！現在這位長老目犍連，能夠前往凈飯王那裡，方便教化他，使他產生信敬之心。』 或者有比丘稟告說：『世尊！現在這位長老摩訶迦葉，能夠教化他，使他產生信敬之心。』 或者有比丘稟告說：『世尊！現在這位長老大迦旃延，能夠教化他，使他產生信敬之心。』 或者有比丘稟告說：『世尊！現在大眾中，長老優樓頻螺迦葉，能夠教化他，使他產生信敬之心。』 或者有比丘稟告說：『世尊！現在大眾中，那提迦葉，能夠教化他，使他產生信敬之心。』 或者有比丘稟告說：『世尊！現在這位長老優波斯那，能夠前往凈飯王那裡，方便教化他，使他產生信敬之心。』 當時，世尊告訴優陀夷，這樣說道：『優陀夷！你現在，能否前往凈飯王那裡，到了之後教化他，使他產生信敬之心？』 當時，優陀夷稟告說：『世尊！我現在能夠。』佛陀就告訴他說：『你優陀夷！你現在前往凈飯王那裡，方便教化他，使他產生信敬之心。』 當時，長老優陀夷聽到佛陀世尊這樣說后，就稟告佛陀說：『是的，世尊！如佛所教，不敢違背。』當時，優陀夷在清晨，太陽剛出來的時候，穿上衣服，拿著缽，前往凈飯王的宮殿。到了之後，問守門人說：『您應該知道！凈飯王現在在哪裡？』那人回答說：『國王現在在大殿處理政務。』 當時，長老優陀夷前往凈飯王那裡，在一旁默默地站著。 當時，左右的大臣們，看到優陀夷在一邊后，就告訴四門的守門人說：『快去趕走這個出家人，不要讓他在這裡，以致讓國王看到后產生噁心。』那些守門人，聽到大臣的命令，快速地走到優陀夷身邊，想要驅趕他出去。當時，守門人看到他后，才知道他是國師的兒子，以前常常和太子悉達一起，從小一起玩耍，不忍心驅趕他，就又回去了。當時，大臣們問守門人，這樣說道：『你們為什麼不趕走這個出家人？』當時，守門人回答各位大臣說：『這個人是國師的兒子，從出生以來，和悉達太子是好朋友，從小一起玩耍，所以我們不忍心驅趕他。』當時，凈飯王在大殿處理完事情后，起身想要回宮，各位大臣們左右圍繞著，要送他進宮。當時，優陀夷快速地走到凈飯王那裡，拉住他的手。

English version: At that time, the second elder reported to the Buddha, saying: 'World Honored One! King Suddhodana once had no faith, harbored impure thoughts, and even did not want to see the bhikshus.' Then, the World Honored One, knowing this matter, told the bhikshus, saying: 'Bhikshus! Who can go to King Suddhodana, and upon arriving, teach him, so that he may develop faith and respect?' At that time, one bhikshu in the assembly reported to the Buddha, saying: 'World Honored One! Now, this elder Sariputra is capable of going to King Suddhodana, and skillfully teaching him, so that he may develop faith and respect.' Or some bhikshu reported, saying: 'World Honored One! Now, this elder Maudgalyayana is capable of going to King Suddhodana, and skillfully teaching him, so that he may develop faith and respect.' Or some bhikshu reported, saying: 'World Honored One! Now, this elder Mahakasyapa is capable of teaching him, so that he may develop faith and respect.' Or some bhikshu reported, saying: 'World Honored One! Now, this elder Mahakatyayana is capable of teaching him, so that he may develop faith and respect.' Or some bhikshu reported, saying: 'World Honored One! Now, in this assembly, the elder Uruvilva-Kasyapa is capable of teaching him, so that he may develop faith and respect.' Or some bhikshu reported, saying: 'World Honored One! Now, in this assembly, Nadi-Kasyapa is capable of teaching him, so that he may develop faith and respect.' Or some bhikshu reported, saying: 'World Honored One! Now, this elder Upasena is capable of going to King Suddhodana, and skillfully teaching him, so that he may develop faith and respect.' At that time, the World Honored One told Udayin, saying: 'Udayin! Can you now go to King Suddhodana, and upon arriving, teach him, so that he may develop faith and respect?' At that time, Udayin reported, saying: 'World Honored One! I am now capable.' The Buddha then told him: 'You, Udayin! You now go to King Suddhodana, and skillfully teach him, so that he may develop faith and respect.' At that time, the elder Udayin, having heard the World Honored One's words, reported to the Buddha, saying: 'Yes, World Honored One! As the Buddha has taught, I dare not disobey.' Then, Udayin, in the early morning, when the sun had just risen, put on his robes, took his bowl, and went to King Suddhodana's palace. Upon arriving, he asked the gatekeeper: 'You should know! Where is King Suddhodana now?' That person replied: 'The king is now in the hall managing state affairs.' At that time, the elder Udayin went to King Suddhodana's place and stood silently to one side. At that time, the ministers on the left and right, seeing Udayin on one side, told the gatekeepers of the four gates: 'Quickly drive away this renunciate, do not let him stay here, lest the king see him and develop ill will.' Those gatekeepers, hearing the ministers' orders, quickly went to Udayin's side, wanting to drive him out. At that time, the gatekeepers, seeing him, realized that he was the son of the royal teacher, who had often played with Prince Siddhartha since childhood, and could not bear to drive him away, so they returned. At that time, the ministers asked the gatekeepers, saying: 'Why did you not drive away this renunciate?' Then, the gatekeepers replied to the ministers, saying: 'This person is the son of the royal teacher, and since birth, he has been a close friend of Prince Siddhartha, playing together since childhood, so we could not bear to drive him away.' At that time, King Suddhodana, having finished managing affairs in the hall, got up, wanting to return to the palace, with the ministers surrounding him, about to escort him into the palace. At that time, Udayin quickly went directly to King Suddhodana and took his hand.

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。當於爾時，輸頭檀王默然不語，作如是念：「我今若語，恐守門人，驅令出去。」其守門人，復作是念：「諸大臣輩，自應驅遣。」其諸大臣，復作是念：「宮門內人，當應遮卻。」宮門內人，復作是念：「此人本是輸頭檀王，恒所愛念，如今還復執手而行。」爾時，各作如是念故，無有一人能驅遣者。

爾時，輸頭檀王漸進入宮，升其內殿，坐師子座。時，優陀夷見凈飯王入彼宮內升其殿已，優陀夷亦上其殿，去王不遠在前而立。輸頭檀王見優陀夷相去不遠在前立已，即生煩惱，出微細聲，作如是言：「嗚呼苦哉！我子形容，如此枯悴，可厭惡也。汝等速驅此出家人，阿誰聽入使來此也？」

時諸大臣白言：「大王！如臣等見，是事不然。大王不應驅此人出。所以者何？此人既是國師之子，復是悉達小來朋伴拊塵遊戲。」

時，優陀夷言辭哀愍，不令傷損凈飯王意，而說偈言：

「䂓求谷實故犁種，　　貪覓寶貨入于海， 我意今來貪住此，　　唯愿其事速成就。 如此道路常吉利，　　于諸無畏常安隱， 欲至諸方求利者，　　必使瞿曇利得成。 數數諸人耕其地，　　數數于中散種子， 數數諸天下甘雨，　　數數國內五穀成。 數數乞士恒常乞，　　數數施主恒常施， 數數此世行檀那，　　數數天上獲其果。 數數牸牛構得乳，　　數數犢子向母邊， 數數婦人懷胎藏，　　數數生產受諸苦。 數數死屍向寒林，　　數數諸親悲啼送， 若得聖道無後有，　　于煩惱中不受生。」

爾時，輸頭檀王聞優陀夷作如是等哀愍語已，猶懷小疑，尋復重問優陀夷言：「尊者本于誰邊出家，大師是誰？」時，優陀夷說偈以報凈飯王言：

「師父名曰輸頭檀，　　所生尊母名摩耶， 懷在胎中經十月，　　生已母終生忉利。 如是聖者生汝家，　　大德大聖天中天， 彼家七世已濟拔，　　名聞處處皆流佈。 丈夫人中最希有，　　於一切處不受生， 所生如是大聖者，　　其家恒受大安樂。 釋種親族最名稱，　　尊生百福莊嚴身， 如是釋子天中勝，　　我于彼邊出家者

現代漢語譯本：當時，凈飯王沉默不語，心中想：『我現在如果說話，恐怕守門人會把我趕出去。』守門人也想：『各位大臣應該會把他趕走。』各位大臣又想：『宮門內的人應該會阻止他。』宮門內的人又想：『這個人本來是凈飯王，一直被愛戴，現在又牽著手走進來。』當時，因為各自這樣想，所以沒有一個人能把他趕走。 這時，凈飯王漸漸進入宮殿，登上內殿，坐在獅子座上。當時，優陀夷看見凈飯王進入宮內並登上殿堂后，優陀夷也登上殿堂，站在離國王不遠的前方。凈飯王看見優陀夷站在離自己不遠的前方，就感到煩惱，發出微弱的聲音，說道：『唉，真苦啊！我的兒子形容如此憔悴，令人厭惡。你們快把這個出家人趕出去，是誰允許他進來的？』 當時，各位大臣稟告說：『大王！據我們所見，事情不是這樣。大王不應該把這個人趕出去。為什麼呢？這個人既是國師的兒子，又是悉達多小時候一起玩耍的朋友。』 當時，優陀夷言辭哀憐，不讓凈飯王傷心，而說偈語道： 『爲了求得穀物而耕種，爲了貪求寶物而入海，我今天來這裡是爲了貪求住在這裡，只希望這件事能儘快成就。這條道路常常吉祥順利，在一切無畏中常常安穩，想要到各處求利的人，必定能使瞿曇的利益成就。人們常常耕種土地，常常在其中播撒種子，常常天下甘雨，常常國內五穀豐收。乞士常常乞討，施主常常佈施，常常此世行佈施，常常天上獲得果報。母牛常常產奶，小牛常常依偎在母親身邊，婦人常常懷胎，常常生產遭受各種痛苦。死屍常常被送到寒林，親人常常悲傷哭泣送別，如果得到聖道就沒有後世，在煩惱中不再受生。』 當時，凈飯王聽了優陀夷這些哀憐的話后，仍然有些疑惑，又再次問優陀夷說：『尊者你最初是在誰那裡出家的，你的大師是誰？』當時，優陀夷用偈語回答凈飯王說： 『師父的名字叫凈飯王，所生的尊貴母親名叫摩耶，懷在胎中經過十個月，出生後母親就去世升到忉利天。像這樣的聖者出生在您家，大德大聖天中天，他家七世已經得到解脫，名聲到處流傳。他是人中最稀有的大丈夫，在一切處都不再受生，所生的是這樣的大聖者，他的家族永遠享受大安樂。釋迦種族最有名望，您生下百福莊嚴之身，像這樣的釋迦子是天中之勝，我就是在他的身邊出家的。』

English version: At that time, King Suddhodana remained silent, thinking to himself, 'If I speak now, I fear the gatekeepers will drive me out.' The gatekeepers also thought, 'The ministers should be the ones to drive him away.' The ministers, in turn, thought, 'The people inside the palace should stop him.' The people inside the palace thought, 'This person is originally King Suddhodana, who has always been loved and respected, and now he is walking in holding hands.' At that time, because each of them thought this way, no one was able to drive him away. Then, King Suddhodana gradually entered the palace, ascended to the inner hall, and sat on the lion throne. At that time, Udayin saw King Suddhodana enter the palace and ascend the hall. Udayin also ascended the hall and stood not far in front of the king. When King Suddhodana saw Udayin standing not far in front of him, he became troubled and spoke in a low voice, saying, 'Alas, how miserable! My son's appearance is so withered and repulsive. You all quickly drive this renunciate out. Who allowed him to enter here?' At that time, the ministers reported, 'Your Majesty! As we see it, this is not the case. Your Majesty should not drive this person out. Why? This person is both the son of the royal teacher and a childhood playmate of Siddhartha.' At that time, Udayin spoke with compassionate words, not wanting to hurt King Suddhodana's feelings, and said in verse: 'To seek grain, one plows the field; to seek treasures, one enters the sea. My intention in coming here is to seek to dwell here; I only wish that this matter may be quickly accomplished. This path is always auspicious and fortunate, always peaceful in all fearlessness. Those who seek profit in all directions will surely make Gautama's benefit succeed. People often till the land, often scatter seeds in it, often the world receives sweet rain, and often the country has a good harvest of five grains. Beggars often beg, donors often give, often in this world one practices giving, and often in heaven one receives the fruit. Cows often give milk, calves often stay by their mothers, women often conceive, and often suffer the pains of childbirth. Corpses are often sent to the charnel ground, and relatives often weep and send them off. If one attains the holy path, there is no further existence, and one is not born again in afflictions.' At that time, after King Suddhodana heard Udayin's compassionate words, he still had some doubts and asked Udayin again, 'Venerable one, where did you first renounce the world, and who is your master?' At that time, Udayin replied to King Suddhodana in verse: 'My master's name is Suddhodana, and the noble mother who gave birth to him is named Maya. She carried him in her womb for ten months, and after he was born, she passed away and ascended to the Trayastrimsa Heaven. Such a holy one was born in your family, a great virtuous and holy one, the heaven of heavens. His family for seven generations has already been liberated, and his fame has spread everywhere. He is the most rare of men, and in all places, he will not be born again. Such a great holy one was born, and his family will always enjoy great peace and happiness. The Shakya clan is the most renowned, and you gave birth to a body adorned with a hundred blessings. Such a Shakya son is the best among the heavens, and it is by his side that I have renounced the world.'

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。」

爾時，輸頭檀王復問長老優陀夷言：「善哉比丘！汝實誰邊而得出家？而彼人師，頗有正信及能正意行梵行不？在阿蘭若空閑樹下坐意樂不？」爾時，長老優陀夷以偈復報輸頭檀王，作如是言：

「王問誰邊出家者，　　彼人正信行梵行， 無有方所懷憂怖，　　在於樹下常受樂。 不畏他聲猶師子，　　不被羅網如猛風， 教授他人自無學，　　拔諸恐怖身不怖。」

輸頭檀王復問長老優陀夷言：「如是比丘！今在何處？」優陀夷言：「如大王問，然彼多他伽多、阿羅呵、三藐三佛陀，今已在此迦毗羅城尼俱陀林。」

爾時，輸頭檀王即作是念：「此優陀夷，乃是我兒之弟子也。」以是因緣，告諸大臣，作如是言：「卿等今可請此比丘，在座安坐。」其諸大臣聞王敕已白言：「大王！不敢違背。」即請長老優陀夷坐。時，凈飯王復敕諸臣：「卿等將食與此比丘。」諸臣得敕，即持凈水，與優陀夷，澡洗手已，即將飯食授優陀夷。時優陀夷得此食已，而不自食，欲將此食奉獻世尊。輸頭檀王遂問長老優陀夷言：「比丘何故不食此食？」優陀夷言：「此食擬將奉獻世尊，是故不食。」時，凈飯王心復懊惱，涕淚橫流，而作是言：「嗚呼我子！身體柔軟，昔在宮內，恒受快樂，身無諸苦，今日何故受如此困？乃使比丘乞得食已，爾乃方食。」時，凈飯王作是語已，悲啼哽咽，復告優陀夷，作如是言：「比丘今者，但食此食，我今更為別取飯食，將與汝師。」時優陀夷復白王言：「如是大王！此食已擬奉獻世尊，此食世間所有眾生，無能消者。所以者何？然彼世尊，戒行最勝，禪定最勝，智慧亦勝。」時凈飯王告諸大臣，作如是言：「卿等今者更取餘食，與此比丘，令其食已，速將此食，送彼大子。」諸臣即時，更將別食與優陀夷。時，優陀夷飯食已訖，而白王言：「如是大王！如來、世尊、阿羅呵、三藐三佛陀，如是王者及諸人眾，無量無邊，皆來恭敬。然今大王！亦應宜往到于彼處。」作是語已，從座而起欲出宮。時輸頭檀王復白長老優陀夷言：「尊者于先至悉達所，作如是言：『我今不久欲來見汝。』」優陀夷言：「敬如王命

現代漢語譯本 那時，凈飯王又問長老優陀夷：『好啊，比丘！你究竟是在誰那裡出家的？你的老師，有真正的信仰，能夠正確地修行梵行嗎？他喜歡在空曠的樹下禪坐嗎？』當時，長老優陀夷用偈語回答凈飯王，這樣說道： 『大王問我師從何人出家，那人有正信，修行梵行，沒有憂慮和恐懼，常在樹下享受快樂。 他不怕任何聲音，像獅子一樣，不被羅網束縛，像猛烈的風一樣，教導他人，自己已無所學，拔除一切恐懼，自身無所畏懼。』 凈飯王又問長老優陀夷：『這位比丘，現在在哪裡？』優陀夷說：『正如大王所問，那位多陀阿伽陀、阿羅訶、三藐三佛陀，現在就在這迦毗羅城的尼拘陀林。』 當時，凈飯王心想：『這個優陀夷，原來是我兒子的弟子啊。』因為這個緣故，他告訴大臣們，這樣說道：『你們現在可以請這位比丘，在座位上安坐。』大臣們聽了國王的命令后回答說：『大王！我們不敢違背。』就請長老優陀夷坐下。當時，凈飯王又命令大臣：『你們把食物給這位比丘。』大臣們接到命令，就拿著凈水，給優陀夷洗手，然後把飯食遞給優陀夷。當時，優陀夷得到這些食物后，自己不吃，想把這些食物供奉給世尊。凈飯王就問長老優陀夷：『比丘，你為什麼不吃這些食物？』優陀夷說：『這些食物打算供奉給世尊，所以不吃。』當時，凈飯王心裡又懊惱，眼淚橫流，說道：『唉，我的兒子！身體柔軟，以前在宮裡，總是享受快樂，身上沒有痛苦，今天為什麼會受這樣的困苦？竟然讓比丘乞討食物，然後才吃。』當時，凈飯王說完這些話，悲傷地哽咽著，又告訴優陀夷，說道：『比丘，你現在就吃這些食物，我再另外取飯食，拿給你的老師。』當時，優陀夷又對國王說：『大王，這些食物已經打算供奉給世尊，這些食物世間所有眾生，沒有能消化的。為什麼呢？因為那位世尊，戒行最殊勝，禪定最殊勝，智慧也最殊勝。』當時，凈飯王告訴大臣們，說道：『你們現在再去取其他食物，給這位比丘，讓他吃完后，快點把這些食物，送給我的大兒子。』大臣們立刻，又拿來另外的食物給優陀夷。當時，優陀夷吃完飯後，對國王說：『大王，如來、世尊、阿羅訶、三藐三佛陀，像您這樣的國王和眾人，無量無邊，都來恭敬他。現在大王，也應該去到那個地方。』說完這些話，就從座位上站起來，想要出宮。當時，凈飯王又對長老優陀夷說：『尊者你先到悉達多那裡，告訴他：『我很快就要去看你。』』優陀夷說：『遵從大王的命令。』

English version At that time, King Suddhodana again asked the elder Udayin: 'Good, Bhikkhu! From whom did you truly leave home? Does your teacher have true faith and the ability to correctly practice the holy life? Does he enjoy sitting in the quiet shade of trees?' At that time, the elder Udayin replied to King Suddhodana with a verse, saying: 'The king asks from whom I left home, that person has true faith and practices the holy life, without worry or fear, always enjoying happiness under the trees. He is not afraid of any sound, like a lion, not bound by nets, like a fierce wind, teaching others, himself having nothing more to learn, removing all fear, himself without fear.' King Suddhodana again asked the elder Udayin: 'Where is this Bhikkhu now?' Udayin said: 'As the king asked, that Tathagata, Arhat, Samyaksambuddha, is now in the Nigrodha Grove in this Kapilavastu.' At that time, King Suddhodana thought: 'This Udayin is actually my son's disciple.' Because of this, he told the ministers, saying: 'You may now invite this Bhikkhu to sit in a seat.' The ministers, having heard the king's command, replied: 'Your Majesty! We dare not disobey.' They then invited the elder Udayin to sit down. At that time, King Suddhodana again commanded the ministers: 'Bring food to this Bhikkhu.' The ministers, having received the command, took clean water and gave it to Udayin to wash his hands, and then handed the food to Udayin. At that time, Udayin, having received the food, did not eat it himself, intending to offer the food to the World Honored One. King Suddhodana then asked the elder Udayin: 'Bhikkhu, why do you not eat this food?' Udayin said: 'This food is intended to be offered to the World Honored One, therefore I do not eat it.' At that time, King Suddhodana was again distressed, tears streaming down his face, and said: 'Alas, my son! His body is so delicate, formerly in the palace, he always enjoyed happiness, his body without suffering, why today does he endure such hardship? To have a Bhikkhu beg for food, and then eat it.' At that time, King Suddhodana, having said these words, sobbed with grief, and again told Udayin, saying: 'Bhikkhu, you eat this food now, I will take other food and give it to your teacher.' At that time, Udayin again said to the king: 'Great King, this food is already intended to be offered to the World Honored One, this food, among all beings in the world, none can digest it. Why is that? Because that World Honored One, his precepts are the most supreme, his meditation is the most supreme, and his wisdom is also the most supreme.' At that time, King Suddhodana told the ministers, saying: 'You now go and take other food, give it to this Bhikkhu, let him eat it, and quickly take this food to my eldest son.' The ministers immediately brought other food to Udayin. At that time, Udayin, having finished eating, said to the king: 'Great King, the Tathagata, the World Honored One, the Arhat, the Samyaksambuddha, kings like you and countless others, all come to pay their respects to him. Now, Great King, you should also go to that place.' Having said these words, he rose from his seat, intending to leave the palace. At that time, King Suddhodana again said to the elder Udayin: 'Venerable one, when you first go to Siddhartha, tell him: 'I will come to see you soon.'' Udayin said: 'As Your Majesty commands.'

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爾時，長老優陀夷即持彼食，從城而出，至尼俱陀樹林之內，至佛所已白言：「世尊！輸頭檀王，我已教化令得歡喜，欲來見佛。」其優陀夷從宮出時，須臾之間，其輸頭檀王敕諸大臣，作如是言：「卿等知時，悉達太子已至此城，我等今者當作何事？」諸大臣言：「善哉大王！若更有別余沙門來到王所者，我等尚須供養供給，況復今者悉達太子，與我等身，無異無別，豈得安然不生恭敬？我等但護大王心意，未至彼耳。」爾時，輸頭檀王敕令振鐸普告城內，悉使知聞：「我今欲至悉達太子往觀彼處，汝等各各備辦莊嚴，隨從於我(迦葉遺師作如是說)。」

（其摩訶僧祇師復作是說，乃言：「爾時，輸頭檀王白優陀夷，作如是言：『如比丘意！欲為太子作何等食？』時優陀夷而白王言：『如是大王！若其欲為世尊造食，當須好作清凈甘美香潔肴膳，世尊唯食如此食耳。』爾時，輸頭檀王敕諸大臣：『卿等須知！速為太子，辦諸清凈香潔飯食。』諸大臣等，聞王敕已，而白王言：『依大王教，不敢違也。』遂即供辦種種肴膳清凈香潔甘美飯食，辦如是已，付優陀夷。其優陀夷，自食訖已，持王所辦肴膳飲食清凈香潔，從迦毗羅婆蘇都城出，往至於尼俱陀林。至彼佛所，而白佛言：『世尊！我已教化輸頭檀王，令心歡喜，欲來見佛。先以如此香美飲食辦具與我，來奉世尊，愿佛納受如法食耳。』」）

爾時，諸比丘而白佛言：「希有世尊！云何長老優陀夷，教化輸頭檀王，能令歡喜，又能令辦清凈香潔甘美飲食，將奉世尊？」作是語已，佛告諸比丘，作如是言：「汝諸比丘！其優陀夷，非但今日至於輸頭檀王之所教化訖已，復將甘美飲食與我，往昔亦曾教化于彼令歡喜已，將甘美食而與我來。」

時，諸比丘復白佛言：「唯然世尊！其事云何？愿為我等，說如是事，我輩今者愿樂欲聞。」

佛告諸比丘：「我念往昔久遠之時，波羅㮈國有一烏王，其烏名曰蘇弗多羅(隋言善子)，而依住彼波羅㮈城，與八萬烏，和合共住。善子烏王有妻，名曰蘇弗室利(隋言善女)。時，彼烏妻共彼烏王，行欲懷妊。時，彼烏妻忽作是念：『愿我得凈香潔飯食，現今人王之所食者。』而彼烏妻，思是飯食，不能得故，宛轉迷悶，身體憔悴，羸瘦戰掉，不能得安

現代漢語譯本： 當時，長老優陀夷拿著那些食物，從城裡出來，到了尼拘陀樹林，來到佛陀那裡，稟告說：『世尊！凈飯王，我已經教化他，使他歡喜，想要來見佛陀。』優陀夷從王宮出來的時候，一會兒，凈飯王就命令各位大臣，這樣說道：『你們知道嗎，悉達太子已經來到這座城裡，我們現在應該怎麼辦？』各位大臣說：『太好了，大王！如果有其他沙門來到大王這裡，我們尚且需要供養，更何況現在是悉達太子，和我們自己沒有區別，怎麼能不恭敬呢？我們只是顧慮大王的心意，所以沒有去見他。』當時，凈飯王命令敲響銅鑼，在城裡宣告，讓大家都知道：『我現在要到悉達太子那裡去看看，你們各自準備好儀仗，跟隨我。』（迦葉遺師是這樣說的）。 （摩訶僧祇師又這樣說，他們說：『當時，凈飯王問優陀夷，這樣說道：『比丘，你想要為太子準備什麼樣的食物？』當時，優陀夷回答國王說：『大王，如果要為世尊準備食物，應當準備清凈、美味、香潔的菜餚，世尊只吃這樣的食物。』當時，凈飯王命令各位大臣：『你們要知道，趕快為太子準備各種清凈、香潔的飯食。』各位大臣聽了國王的命令，回答國王說：『遵照大王的命令，不敢違背。』於是就準備了各種菜餚，清凈、香潔、美味的飯食，準備好之後，交給優陀夷。優陀夷自己吃完之後，拿著國王準備的清凈、香潔的菜餚飲食，從迦毗羅衛城出來，前往尼拘陀樹林。到了佛陀那裡，稟告佛陀說：『世尊！我已經教化凈飯王，使他心生歡喜，想要來見佛陀。先用這些美味的食物供養我，來奉獻給世尊，希望佛陀接受這些如法的食物。』） 當時，各位比丘對佛陀說：『稀有啊，世尊！長老優陀夷是如何教化凈飯王，使他歡喜，又能準備清凈、香潔、美味的食物，來供奉世尊的？』說完這些話后，佛陀告訴各位比丘，這樣說道：『各位比丘！優陀夷不僅今天教化了凈飯王，並帶來了美味的食物給我，過去也曾教化他，使他歡喜，並帶來美味的食物給我。』 當時，各位比丘又問佛陀說：『世尊，事情是怎樣的呢？希望您為我們說說這件事，我們現在很想聽。』 佛陀告訴各位比丘：『我記得在很久很久以前，波羅奈國有一隻烏鴉王，它的名字叫蘇弗多羅（隋朝時叫善子），它住在波羅奈城，和八萬只烏鴉一起生活。善子烏鴉王有一個妻子，名字叫蘇弗室利（隋朝時叫善女）。當時，這隻烏鴉妻子和烏鴉王交合后懷孕了。當時，這隻烏鴉妻子突然想到：『我希望得到清凈、香潔的飯食，就是現在人王所吃的那些。』這隻烏鴉妻子因為想吃這些飯食，卻得不到，所以輾轉反側，迷迷糊糊，身體憔悴，瘦弱顫抖，不能安寧。

English version: At that time, the elder Udāyin took the food, left the city, went to the Nigrodha grove, and upon reaching the Buddha, reported: 'Venerable One, King Śuddhodana, I have taught him and made him happy, and he wishes to see the Buddha.' When Udāyin left the palace, after a short while, King Śuddhodana commanded his ministers, saying: 'Do you know, Prince Siddhartha has arrived in this city, what should we do now?' The ministers said: 'Excellent, Your Majesty! If any other śramaṇa were to come to Your Majesty, we would still need to offer them provisions, how much more so now that it is Prince Siddhartha, who is no different from ourselves, how can we not be respectful? We were only mindful of Your Majesty's wishes, and thus did not go to him.' At that time, King Śuddhodana ordered the drums to be sounded throughout the city, making it known to all: 'I now wish to go to Prince Siddhartha to see him, you should each prepare your finery and follow me.' (This is what Kāśyapa's disciples said). (The Mahāsāṃghika teachers also said this, they said: 'At that time, King Śuddhodana asked Udāyin, saying: 'O Bhikkhu, what kind of food do you wish to prepare for the Prince?' At that time, Udāyin replied to the king: 'O Great King, if you wish to prepare food for the World Honored One, you should prepare clean, delicious, fragrant, and pure dishes, for the World Honored One only eats such food.' At that time, King Śuddhodana commanded his ministers: 'You must know, quickly prepare all kinds of clean and fragrant meals for the Prince.' The ministers, having heard the king's command, replied to the king: 'According to Your Majesty's command, we dare not disobey.' They then prepared various dishes, clean, fragrant, delicious meals, and having prepared them, they gave them to Udāyin. Udāyin, having eaten his own meal, took the clean and fragrant dishes and food prepared by the king, left Kapilavastu, and went to the Nigrodha grove. Upon reaching the Buddha, he reported to the Buddha: 'Venerable One, I have taught King Śuddhodana, making him happy, and he wishes to see the Buddha. I first offer these delicious foods to me, to present to the World Honored One, may the Buddha accept this lawful food.') At that time, the bhikkhus said to the Buddha: 'It is rare, Venerable One! How did the elder Udāyin teach King Śuddhodana, making him happy, and also prepare clean, fragrant, and delicious food to offer to the World Honored One?' Having said these words, the Buddha told the bhikkhus, saying: 'O bhikkhus! Udāyin not only today taught King Śuddhodana and brought delicious food to me, but in the past he also taught him, making him happy, and brought delicious food to me.' At that time, the bhikkhus again asked the Buddha: 'Venerable One, how is this so? We wish that you would tell us about this matter, we now wish to hear it.' The Buddha told the bhikkhus: 'I remember in the distant past, in the country of Varanasi, there was a crow king, whose name was Suphottara (called Good Son in the Sui Dynasty), and he lived in the city of Varanasi, living together with eighty thousand crows. The crow king Suphottara had a wife, whose name was Suphosri (called Good Daughter in the Sui Dynasty). At that time, this crow wife became pregnant after mating with the crow king. At that time, this crow wife suddenly thought: 'I wish to obtain clean and fragrant food, the kind that the human king eats now.' Because this crow wife desired this food but could not obtain it, she tossed and turned, became confused, her body became emaciated, thin, and trembling, and she could not find peace.'

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。善子烏王既見己妻宛轉迷悶身體憔悴，羸瘦戰掉不自安故，問其妻言：『汝今何乃宛轉于地，身體憔悴，羸瘦戰掉，不能自安？』彼時，烏妻報烏王言：『善哉聖子！我今有娠，乃作是念：「愿得清凈香潔肴膳如王食者。」』時善子烏，告其妻言：『異哉賢者！如我今日，何處得是香美飲食？王宮深邃，不可得到，我若入者，于彼手邊，必失身命。』彼妻又復報烏王言：『聖子！今者若不能得如是飲食，我死無疑，並其胎子，亦必無活。』善子烏王，復告妻言：『異哉賢者！汝今死日，必當欲至，乃思如是難得之物。』善子烏王，作是語已，憂愁悵怏，思惟而住，復作是念：『如我意者，如是香潔清凈飲食如王食者，實難得也。』

「爾時，烏王群眾之內，乃有一烏，見善子烏心懷愁憂不樂而住，見是事已，詣烏王所，白烏王言：『異哉聖者！何故憂愁思惟而住？』善子烏王，於時廣說前事因緣。彼烏復白善子王言：『善哉聖子！莫復愁憂，我能為王，覓是難得香美肴膳王所食者。』是時烏王，復告彼烏，作如是言：『善哉善友！汝若力能為我得辦如此事者，我當報汝所作功德。』爾時彼烏，從烏王所居住之處，飛騰虛空，至梵德宮，去廚不遠，坐一樹上，觀梵德王食廚之內。其王食辦，有一婦女，備具肴膳，食時將至，專以銀器，盛彼飲食，欲奉與王。爾時彼烏從樹飛下，在彼婦女頭上而立，啄嚙其鼻，時，彼婦女患其鼻痛，即翻此食，在於地上。爾時彼烏即取其食，將與烏王。烏王得已，即將與彼善女烏妻。其妻得已，尋時飽食，身體安隱，如是產生。爾時彼烏，日別數往，奪彼食取，將與烏王。時，梵德王屢見此事，作如是念：『奇哉奇異！云何此烏，數數恒來，穢污我食，復以嘴爪傷我婦女？』而王不能忍此事故，尋時敕喚網捕獦師，而語之言『卿等急速至彼烏處，生捕將來。』其諸獦師聞王敕已，啟白王言：『如王所敕，不敢違命。』獦師往至，以其羅網捕得此烏，生捉將來付梵德王。時梵德王，語其烏言：『汝以何故數污我食？復以嘴爪傷我女婦？』爾時彼烏語梵德王：『善哉大王！聽我向王說如此事，令王歡喜

善子烏王看到自己的妻子因為迷悶而身體憔悴，瘦弱顫抖，坐立不安，便問妻子說：『你現在為何在地上輾轉反側，身體憔悴，瘦弱顫抖，不能自安？』當時，烏妻回答烏王說：『聖子啊！我如今懷有身孕，所以產生這樣的想法：「希望得到像大王所食用的那樣清凈香潔的食物。」』當時，善子烏告訴他的妻子說：『賢者啊！像我今天這樣，哪裡能得到香美的食物呢？王宮深邃，難以到達，我如果進去，就會被他們抓住，必定會喪命。』他的妻子又回答烏王說：『聖子！現在如果不能得到這樣的食物，我必死無疑，連同腹中的胎兒，也必定無法存活。』善子烏王又告訴妻子說：『賢者啊！你現在死期將至，竟然想著這樣難以得到的東西。』善子烏王說完這些話，憂愁悵惘，思索著，又想：『以我的情況，像這樣香潔清凈的食物，像大王所食用的那樣，實在難以得到啊。』 當時，烏王群體中，有一隻烏鴉，看到善子烏心懷憂愁不樂，便來到烏王那裡，對烏王說：『聖者啊！為何憂愁思索？』善子烏王，於是詳細說了前因後果。那隻烏鴉又對善子烏王說：『聖子啊！不要再憂愁了，我能為大王找到像大王所食用的那樣難以得到的香美食物。』當時，烏王又告訴那隻烏鴉，說：『好朋友！如果你能為我辦成這件事，我一定會報答你的功德。』當時那隻烏鴉，從烏王居住的地方，飛到空中，到了梵德王的宮殿，在離廚房不遠的地方，停在一棵樹上，觀察梵德王廚房裡的情況。梵德王的食物準備好了，有一個婦女，準備好食物，吃飯的時間快到了，專門用銀器盛放食物，準備獻給國王。當時那隻烏鴉從樹上飛下來，站在那個婦女的頭上，啄她的鼻子，當時，那個婦女因為鼻子疼痛，就把食物翻倒在地上。當時那隻烏鴉就取了食物，帶給烏王。烏王得到食物后，就給了他的妻子善女烏。他的妻子得到食物后，很快就吃飽了，身體安穩，就這樣生下了孩子。當時那隻烏鴉，每天都去幾次，搶奪食物，帶給烏王。當時，梵德王多次看到這種情況，就想：『奇怪啊！這隻烏鴉，怎麼總是來，弄髒我的食物，還用嘴爪傷害我的婦女？』國王不能忍受這件事，就立刻命令捕鳥人，對他們說：『你們快去那隻烏鴉的地方，把它活捉回來。』那些捕鳥人聽到國王的命令后，就對國王說：『遵照您的命令，不敢違抗。』捕鳥人去了，用羅網抓住了那隻烏鴉，活捉了帶給梵德王。當時梵德王，對那隻烏鴉說：『你為什麼多次弄髒我的食物？還用嘴爪傷害我的婦女？』當時那隻烏鴉對梵德王說：『大王啊！請聽我向您說明此事，讓您高興。』

King Good Son Crow, seeing his wife distressed and listless, her body emaciated and trembling, unable to settle down, asked his wife, 'Why are you tossing and turning on the ground, your body so emaciated, trembling, and unable to find peace?' At that time, the crow's wife replied to the crow king, 'Oh, noble son! I am now pregnant, and I have this thought: "I wish to have pure and fragrant food like that which the king eats."' Then, Good Son Crow told his wife, 'Oh, wise one! As I am today, where can I obtain such fragrant and delicious food? The royal palace is deep and difficult to reach. If I were to enter, I would be caught and surely lose my life.' His wife then replied to the crow king, 'Oh, noble son! If I cannot obtain such food now, I will surely die, and the child in my womb will also not survive.' Good Son Crow then told his wife, 'Oh, wise one! Your death is surely approaching, yet you think of such a difficult thing to obtain.' After saying these words, Good Son Crow was worried and distressed, pondering, and thought, 'In my situation, such pure and fragrant food, like that which the king eats, is truly difficult to obtain.' At that time, among the crow king's flock, there was a crow who saw Good Son Crow's worried and unhappy state. He went to the crow king and said, 'Oh, noble one! Why are you so worried and pondering?' Good Son Crow then explained the whole situation. That crow then said to Good Son Crow, 'Oh, noble son! Do not worry anymore. I can find for the king the difficult-to-obtain fragrant and delicious food that the king eats.' Then, the crow king told that crow, saying, 'Good friend! If you can accomplish this for me, I will surely repay your merit.' At that time, that crow flew from the crow king's residence into the sky, and arrived at King Brahmadeva's palace. Not far from the kitchen, he perched on a tree, observing the situation in King Brahmadeva's kitchen. King Brahmadeva's food was prepared, and a woman, having prepared the food, was about to serve it, using silver utensils to hold the food, ready to present it to the king. At that time, the crow flew down from the tree, stood on the woman's head, and pecked at her nose. The woman, feeling pain in her nose, overturned the food onto the ground. Then, the crow took the food and brought it to the crow king. The crow king, having received the food, gave it to his wife, the good female crow. His wife, having received the food, quickly ate her fill, her body became peaceful, and she gave birth to her child. At that time, that crow went several times a day, snatching food and bringing it to the crow king. Then, King Brahmadeva saw this happening many times and thought, 'How strange! How is it that this crow keeps coming, soiling my food, and injuring my women with its beak and claws?' The king could not tolerate this and immediately ordered the bird catchers, saying to them, 'Quickly go to that crow's place and capture it alive.' The bird catchers, having heard the king's order, said to the king, 'As you command, we dare not disobey.' The bird catchers went and captured the crow with a net, bringing it alive to King Brahmadeva. Then, King Brahmadeva said to the crow, 'Why do you repeatedly soil my food? And why do you injure my women with your beak and claws?' At that time, the crow said to King Brahmadeva, 'Oh, great king! Please listen to me as I explain this matter to you, so that you may be pleased.'

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。』時梵德王，心生憘悅，作如是念：『希有斯事！云何此烏，能作人語？』作是念已，告彼烏言：『善哉善哉！汝必為我說斯事意令我歡喜。』爾時，彼烏，即以偈頌向梵德王，而說之曰：

「『大王當知波羅㮈，　　有一烏王恒依止， 八萬烏眾所圍繞，　　悉皆取彼王處分， 彼烏王妻有所憶，　　我向大王說其緣。 烏妻所思香美膳，　　如是大王所食者， 是故我今數數來，　　抄撥大王香美食， 今者為彼烏王故，　　致被大王之所繫。 善哉唯愿大聖王，　　慈悲憐愍放脫我， 我為烏王彼妻故，　　數來抄撥大王食。 我念從此一生來，　　未曾經造如此事， 今為大王一敕已，　　於後不敢更復為。』

「時梵德王既聞彼烏如此語已，心生喜悅，作如是言：『希有此事！人尚不能于其主邊有如是等愛重之心，如此烏也。』作是語已，其梵德王，而說偈言：

「『若有如是大臣者，　　彼應重答食封祿， 須似如是猛健烏，　　為主求食不惜命。』

「其梵德王說此偈已，復告烏言：『善哉汝烏！於今已去，常來至此取香美食，若其有人，遮斷于汝不與食者，來語我知，我自與汝己分所食，而將去耳。』」佛告諸比丘：「汝等當知！彼烏王者，我身是也；彼時為王偷食烏者，即優陀夷比丘是也；梵德王者，此即輸頭檀王是也。於時比丘優陀夷，令彼歡喜，為我取食；今亦復爾，令凈飯王心生歡喜，又復為我而將食來。」

時，凈飯王於後方始扣其鈴鐸，敕迦毗羅婆蘇都城所有人民：「不得一人于先往見悉達太子，若欲見者，要須共我相隨而見。」

佛本行集經卷第五十三

隋天竺三藏阇那崛多譯優陀夷因緣品下

爾時，輸頭檀王將自宮內諸眷屬等，前後圍繞，復將悉達太子宮內一切眷屬，及將其餘外眷屬等，並釋童子及諸左右；復將四兵百官大臣將帥僚佐，及諸居士城邑聚落長者耆年，以顯大王威勢之力，並顯大王神德自在，將大親族兵眾左右前後圍繞。爾時，釋種宗族士眾，一切合有九萬九千，及迦毗羅婆蘇都城所居人民，從城共往，欲見如來

現代漢語譯本：當時，梵德王心中感到非常高興，心想：『這真是稀奇的事啊！這隻烏鴉怎麼會說人話呢？』這樣想著，就對那隻烏鴉說：『太好了，太好了！你一定要把這件事的緣由告訴我，讓我高興高興。』那時，那隻烏鴉就用偈頌對梵德王說道： 『大王您應當知道，在波羅奈城，有一位烏鴉王一直住在那裡，有八萬只烏鴉圍繞著他，都聽從他的命令。烏鴉王的妻子有些思念，我向大王您說出其中的緣由。烏鴉王的妻子想吃美味的食物，就像大王您所吃的那些一樣。所以，我今天才多次前來，偷取大王您美味的食物。現在爲了烏鴉王，才被大王您抓住了。希望大王您慈悲憐憫，放我走吧。我爲了烏鴉王和他的妻子，才多次來偷取大王的食物。我回想自己這一生，從未做過這樣的事。現在只要大王您一聲令下，以後我再也不敢這樣做了。』 當時，梵德王聽了烏鴉的這番話后，心中非常高興，說道：『這真是稀奇的事啊！人尚且不能像這隻烏鴉一樣，對自己的主人有如此愛重之心。』說完，梵德王就用偈頌說道： 『如果有這樣的大臣，就應該給他豐厚的俸祿。應該像這隻勇猛的烏鴉一樣，爲了主人求食而不惜生命。』 梵德王說完偈頌后，又對烏鴉說：『好啊，你這隻烏鴉！從今以後，你可以常來這裡拿美味的食物。如果有人阻攔你不給你食物，你就來告訴我，我會把我的那份食物分給你拿走。』佛陀告訴眾比丘：『你們應當知道，那時的烏鴉王就是我的前身；那時為我偷食物的烏鴉，就是優陀夷比丘；梵德王，就是凈飯王。當時，優陀夷比丘爲了讓我高興，為我取食物；現在也是這樣，讓凈飯王心生歡喜，又為我拿來食物。』 當時，凈飯王后來才敲響鈴鐺，命令迦毗羅衛城的所有人民：『任何人不得先去見悉達太子，如果想見，必須和我一起去見。』 《佛本行集經》卷第五十三 隋天竺三藏阇那崛多譯《優陀夷因緣品下》 當時，凈飯王帶著宮內的所有眷屬，前後簇擁著，又帶著悉達太子宮內的一切眷屬，以及其他的外眷屬，還有釋迦族的童子和侍從；又帶著四軍、百官、大臣、將帥、僚佐，以及各地的居士、城邑、村落的長者和耆老，以此來顯示大王的威勢和神德。大王帶著親族和軍隊，前後左右簇擁著。當時，釋迦族的宗族士眾，總共有九萬九千人，以及迦毗羅衛城的所有居民，都從城裡出來，想要見如來。

English version: At that time, King Bandhaka felt very happy and thought: 'This is truly a rare thing! How can this crow speak human language?' Thinking this, he said to the crow: 'Excellent, excellent! You must tell me the reason for this, so that I may be pleased.' Then, the crow spoke to King Bandhaka in a verse: 'Great King, you should know that in Varanasi, there is a crow king who always resides there, surrounded by eighty thousand crows, all of whom follow his orders. The crow king's wife has some longing, and I will tell you the reason for it. The crow king's wife desires delicious food, like what you, Great King, eat. Therefore, I have come here many times to steal your delicious food. Now, for the sake of the crow king, I have been captured by you. I hope that you, Great King, will be merciful and compassionate and release me. It is for the sake of the crow king and his wife that I have come many times to steal your food. I recall that in my entire life, I have never done such a thing. Now, if you, Great King, give the order, I will never dare to do it again.' At that time, King Bandhaka, after hearing the crow's words, felt very happy and said: 'This is truly a rare thing! Even humans do not have such love and respect for their masters as this crow does.' After saying this, King Bandhaka spoke in a verse: 'If there were such ministers, they should be given generous salaries and rewards. One should be like this brave crow, who does not hesitate to risk his life to seek food for his master.' After King Bandhaka finished speaking the verse, he said to the crow again: 'Good, you crow! From now on, you can come here often to take delicious food. If anyone stops you and does not give you food, come and tell me, and I will share my portion of food with you to take away.' The Buddha told the monks: 'You should know that the crow king at that time was my past life; the crow who stole food for me at that time was the monk Udayin; and King Bandhaka was King Suddhodana. At that time, the monk Udayin, in order to make me happy, took food for me; and now it is the same, making King Suddhodana happy, and he brings food for me.' At that time, King Suddhodana later rang the bell and ordered all the people of Kapilavastu: 'No one is allowed to go and see Prince Siddhartha first. If you want to see him, you must go with me.' The Sutra of the Collection of the Buddha's Past Deeds, Volume 53 Translated by the Tripiṭaka Master Jñānagupta of Sui Dynasty, 'The Lower Section of the Udayin's Causes and Conditions' At that time, King Suddhodana, surrounded by all his family members from the palace, also brought all the family members from Prince Siddhartha's palace, as well as other external relatives, the Shakya children, and attendants; he also brought the four armies, officials, ministers, generals, aides, as well as the lay people from various places, cities, villages, elders, and seniors, to display the king's power and divine virtue. The king was surrounded by his relatives and troops, both in front and behind. At that time, the Shakya clan members totaled ninety-nine thousand, and all the residents of Kapilavastu came out of the city to see the Tathagata.

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。世尊遙見輸頭檀王與諸大眾嚴備而來，即作是念：「我若見彼，不起迎奉，人當說我：『此豈戒行果報人乎！云何見父不起迎逆？』我今若見父及大眾，起往迎者，彼等獲得無量大罪；若我今者，持其威儀，在此住者，彼等於我，不生敬心。」如來作此三種念觀，見有如此三種因緣，思量如是三種義已；從坐而起，以神通力，飛騰虛空，在虛空中，經行來往，或立或坐，或臥或睡，身或放煙，或放炎火，或隱或現，出如是等種種神通變化顯示。

時，迦毗羅婆蘇都城，有護城神守門神等，在於輸頭檀王之前，飛騰虛空，詣向佛所，頂禮佛足，卻住一面。以其偈頌，向佛說言：

「如來初始出家日，　　夜叉諸神為開門， 毗沙門等示道路，　　世尊是大功德器。 如來當爾出門時，　　發心作是大誓願： 『若不降伏諸魔眾，　　我更不入此城中。』 彼愿今者已滿足，　　世尊已復降諸魔， 得證菩提無上道，　　成於昔日之誓願。 丈夫為福出於世，　　已證無上菩提道， 憐愍一切親族故，　　今者還來入此城。」

爾時，輸頭檀王遙見世尊以神通力飛騰虛空，示現種種神通變化，即作是念：「我憶往昔，悉達太子，舍家出家，今成大仙，有大威德，具大神通。」輸頭檀王作是念已，從其馬車下地足步，往向佛所。輸頭檀王，漸欲近佛，佛復從空漸漸而下。輸頭檀王至佛住所，佛即從空下至本處。輸頭檀王，見佛頭上無有天冠，剃除鬚髮，身著袈裟，以愛子故，悶絕躄地，經于少時，方乃還穌，在地宛轉，悲啼涕泣，流淚被面。時彼釋種九萬九千，及以內外諸眷屬等，悉亦悶絕宛轉于地，悲號啼哭涕淚交流，煩冤懊惱而受大苦。時彼大眾，而說偈言：

「大王將眾至佛邊，　　父見世尊未共語， 王欲稱子不得言，　　欲道比丘復不得。 王見如來沙門相，　　自於傘下生羞慚， 長叫口中出熱氣，　　迷悶躄地種種道。 如來默然入禪定，　　王見如是自憂煎， 猶如渴人從遠來，　　遙見水已還枯竭。」

爾時，世尊復作是念：「此釋種輩！有大我慢，貢高自在，若其以頂著地禮我，即生懈倦。」作是念已，即騰虛空，去地一丈。又念：「我今離地若干，彼輩應當僂身作禮

現代漢語譯本：世尊遠遠地看見凈飯王和眾多隨從莊嚴地前來，心中想道：『我如果見到他們，不起身迎接，人們會說我：『這難道是持戒修行有果報的人嗎！怎麼見到父親不起身迎接？』我如果現在見到父親和大眾，起身前去迎接，他們會因此獲得無量的大罪；如果我現在保持威儀，在這裡安住，他們對我不會生起敬畏之心。』如來思慮這三種情況，看到有這三種因緣，考慮這三種意義后；便從座位上起身，以神通力，飛騰到虛空中，在虛空中，來回行走，或站或坐，或躺或睡，身體有時放出煙霧，有時放出火焰，有時隱身，有時顯現，展現出種種神通變化。 當時，迦毗羅衛城，有護城神和守門神等，在凈飯王面前，飛騰到空中，前往佛陀所在之處，頂禮佛足，退到一旁。他們用偈頌，向佛陀說道： 『如來最初出家那天，夜叉諸神為他打開城門，毗沙門等神為他指示道路，世尊是具有大功德的器皿。 如來當時出門時，發心立下大誓願：『如果不能降伏諸魔眾，我絕不再次進入這座城中。』 他現在的誓願已經滿足，世尊已經降伏了諸魔，證得了無上菩提之道，成就了昔日的誓願。 大丈夫為眾生帶來福祉而出世，已經證得無上菩提之道，憐憫一切親族，現在返回來到這座城中。』 當時，凈飯王遠遠地看見世尊以神通力飛騰在空中，展現種種神通變化，心中想道：『我記得以前，悉達太子，舍家出家，現在成了大仙，有大威德，具大神通。』凈飯王這樣想著，便從馬車上下來，步行走向佛陀所在之處。凈飯王漸漸靠近佛陀，佛陀又從空中漸漸下降。凈飯王到達佛陀所在之處，佛陀便從空中降落到原來的地方。凈飯王看見佛陀頭上沒有天冠，剃除了鬚髮，身穿袈裟，因為愛子心切，悶絕倒地，過了片刻，才甦醒過來，在地上翻滾，悲傷啼哭，淚流滿面。當時，釋迦族九萬九千人，以及內外親屬等，也都悶絕倒地，悲號啼哭，淚流滿面，煩惱懊悔，承受著巨大的痛苦。當時，大眾用偈頌說道： 『大王帶領眾人來到佛陀身邊，父親見到世尊卻沒能說話，想稱呼兒子卻說不出口，想稱呼比丘也說不出口。 大王看見如來是沙門的樣子，在傘下感到羞愧，長嘆一口氣，口中呼出熱氣，迷亂昏倒，做出種種舉動。 如來默然進入禪定，大王看到這樣更加憂愁煎熬，就像口渴的人從遠方趕來，遠遠看見水卻又幹涸了一樣。』 當時，世尊又想道：『這些釋迦族人！有很大的我慢，貢高自大，如果讓他們以頭觸地禮拜我，就會產生懈怠之心。』這樣想著，便騰空而起，離地一丈。又想：『我現在離開地面一些，他們應該會彎腰行禮。』

English version: The World Honored One, seeing King Suddhodana and the great assembly approaching in solemn array, thought to himself: 'If I see them and do not rise to greet them, people will say of me: 「Is this a person who has attained the fruits of discipline and practice! How can he not rise to greet his father?」 If I were to rise and go to greet my father and the assembly, they would incur immeasurable demerit. If I were to maintain my dignity and remain here, they would not develop respect for me.' Having contemplated these three considerations, seeing these three causes, and pondering these three meanings, the Tathagata rose from his seat and, by his supernatural power, flew into the sky. In the sky, he walked back and forth, sometimes standing, sometimes sitting, sometimes lying down, sometimes sleeping. His body would emit smoke, or flames, or become invisible, or appear, displaying various kinds of miraculous transformations. At that time, in the city of Kapilavastu, the city guardian deities and gate guardian deities, in front of King Suddhodana, flew into the sky and went to where the Buddha was. They bowed at the Buddha's feet and stood to one side. They spoke to the Buddha in verses, saying: 'On the day the Tathagata first left home, the Yaksha deities opened the gates for him, and Vaishravana and others showed him the way. The World Honored One is a vessel of great merit. When the Tathagata left the city, he made a great vow: 「If I do not subdue the hosts of demons, I will not enter this city again.」 That vow is now fulfilled. The World Honored One has subdued the demons, attained the unsurpassed path of Bodhi, and fulfilled his vow of old. The great man has come into the world for the benefit of all beings, having attained the unsurpassed path of Bodhi. Out of compassion for all his relatives, he has now returned to enter this city.' At that time, King Suddhodana, seeing the World Honored One flying in the sky with his supernatural powers, displaying various miraculous transformations, thought to himself: 'I remember in the past, Prince Siddhartha left home to become a renunciate. Now he has become a great sage, with great power and great supernatural abilities.' Having thought this, King Suddhodana got down from his chariot and walked towards where the Buddha was. As King Suddhodana gradually approached the Buddha, the Buddha gradually descended from the sky. When King Suddhodana reached the place where the Buddha was, the Buddha descended from the sky to his original place. King Suddhodana, seeing that the Buddha had no heavenly crown on his head, had shaved his beard and hair, and was wearing a kasaya robe, fainted and fell to the ground out of love for his son. After a short time, he regained consciousness, rolled on the ground, weeping and crying, with tears streaming down his face. At that time, the 99,000 members of the Shakya clan, as well as their inner and outer relatives, also fainted and fell to the ground, wailing and crying, with tears flowing, feeling distressed and suffering greatly. At that time, the assembly spoke in verses, saying: 'The king led the assembly to the Buddha's side, but the father saw the World Honored One and could not speak. He wanted to call him son but could not, and wanted to call him a monk but could not. The king saw the Tathagata in the form of a Shramana, and felt ashamed under his umbrella. He sighed deeply, exhaling hot air from his mouth, and fainted in confusion, making various gestures. The Tathagata silently entered into meditation. The king, seeing this, became even more worried and distressed, like a thirsty person who has come from afar, who sees water in the distance but finds it has dried up.' At that time, the World Honored One thought to himself: 'These members of the Shakya clan! They have great arrogance and are self-important. If they were to prostrate themselves before me with their heads touching the ground, they would become lazy.' Having thought this, he rose into the sky, one fathom above the ground. He then thought: 'Now that I am some distance from the ground, they should bow down.'

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。」而有偈說：

「佛觀王輩懷我慢，　　飛住虛空高一丈， 憐愍自余諸人等，　　是故佛在空中住。」

爾時，輸頭檀王從地而起，頂禮佛足，而說偈言：

「我今三禮真如尊，　　初生已復禮佛足， 昔在宮內相師記，　　當坐樹下蔭覆身， 今見行於第一行，　　面目清凈如華開， 令我身心大欣悅，　　是故今還三頂禮。」

爾時，輸頭檀王頂禮佛足，然後次第二宮眷屬，頭面頂禮，次有外親諸眷屬等，亦禮佛足，復有釋種諸童子等，亦復頂禮，復有左右將士僚佐百官大臣，次第作禮，復有如是大姓居士，頂禮佛足，次第復有大富長者諸老宿等，亦復作禮。

然佛世尊，深有如是微妙之法，但恐大眾未生歡喜渴仰之心，未生希有奇特之意，是故未說如此法耳。

爾時，世尊欲令時眾生歡喜心信敬心故，以神通力，飛騰空里，在於東方，去地高至一多羅樹，住空中已，又作種種神通變現，所謂一身份作多身，或以多身合作一身，從下橫行，足不蹈地，從下上行，從上下行，石壁山障皆過無礙。入地如水，履水如地，在於虛空，結加趺坐安然不動；經行虛空猶如飛鳥，身上放煙，身下出火，如大火聚，亦如日月，有大威德，有大神通，威德熾盛，光明顯赫；或時以手捫摸日月，其身長大，乃至梵天，出如是等種種神通變化之事。

爾時，世尊作是事已，復現如是雙對神通，所謂如來，于其半身，身下出煙，又於半身，身上出火。

如來或復于其半身，身上出煙，或於半身，身下出火。

如來或復左廂出火，右廂放煙，右廂出火，左廂出煙。

如來又時，于其半身，身下出煙，或復半身，身上出於清涼冷水。

如來又時，于其半身，身下出于清涼冷水，或於半身，身上出煙。

如來或時，左廂出煙，于其右廂，出涼冷水。須臾或復右廂出煙，于其左廂，出涼冷水。

如來又時，於半身下，出其炎火，於半身上，出涼冷水，又半身上，出其炎火，於半身下，出清冷水。又時如來，左廂出火，復于右廂，出清冷水。

如來又時，左廂出火，于其右廂，出清冷水。或復右廂出清冷水，于其左廂，放其焰火。

如來又時，遍身出火，于兩目間，出清冷水。或於目間，出其焰火，或復遍身，放清冷水

有一首偈語說： 『佛陀觀察到國王們懷有我慢之心，便飛昇到一丈高的虛空中， 憐憫其餘的眾人，所以佛陀才在空中停留。』 當時，輸頭檀王從地上起身，頂禮佛足，並說偈語道： 『我今天三次禮拜真如之尊，您初生時我就曾禮拜過您的足， 過去在宮中，相師曾預言您會坐在樹下庇廕身體， 如今見到您行走在第一的行列，面容清凈如花朵綻放， 令我身心感到無比的欣悅，因此我再次向您三頂禮。』 當時，輸頭檀王頂禮佛足后，接著是第二宮的眷屬，都頭面頂禮，然後是外親等眷屬，也禮拜佛足，還有釋迦族的童子們，也頂禮佛足，還有左右將士、僚佐、百官大臣，依次作禮，還有那些大姓居士，頂禮佛足，接著還有大富長者、老宿們，也都作禮。 然而佛陀世尊，深藏著如此微妙的佛法，只是擔心大眾沒有生起歡喜渴求之心，沒有產生稀有奇特的想法，所以才沒有說出這樣的佛法。 當時，世尊爲了讓當時的大眾生起歡喜心和信敬心，就以神通力，飛騰到空中，在東方，離地一多羅樹高的地方，停留在空中，又展現種種神通變化，所謂一身化為多身，或者多身合為一身，從下橫行，腳不踩地，從下向上行走，從上向下行走，石壁山障都穿過無礙。進入地裡如同進入水中，在水上行走如同在地上，在虛空中，結跏趺坐安然不動；在虛空中行走如同飛鳥，身上放出煙霧，身下冒出火焰，如同巨大的火堆，也如同日月，具有巨大的威德，具有巨大的神通，威德熾盛，光明顯赫；有時用手撫摸日月，身體變得高大，甚至到達梵天，展現出如此種種神通變化的事情。 當時，世尊做完這些事後，又展現出這樣的雙對神通，所謂如來，在他的半身上，身下冒出煙霧，又在他的半身上，身上冒出火焰。 如來有時在他的半身上，身上冒出煙霧，有時在他的半身上，身下冒出火焰。 如來有時左邊冒出火焰，右邊放出煙霧，右邊冒出火焰，左邊放出煙霧。 如來有時，在他的半身上，身下冒出煙霧，有時在他的半身上，身上冒出清涼的冷水。 如來有時，在他的半身上，身下冒出清涼的冷水，有時在他的半身上，身上冒出煙霧。 如來有時，左邊冒出煙霧，在他的右邊，冒出清涼的冷水。一會兒又右邊冒出煙霧，在他的左邊，冒出清涼的冷水。 如來有時，在半身下，冒出火焰，在半身上，冒出清涼的冷水，又在半身上，冒出火焰，在半身下，冒出清涼的水。有時如來，左邊冒出火焰，又在右邊，冒出清涼的冷水。 如來有時，左邊冒出火焰，在他的右邊，冒出清涼的冷水。或者右邊冒出清涼的冷水，在他的左邊，放出火焰。 如來有時，全身冒出火焰，在兩眼之間，冒出清涼的冷水。或者在兩眼之間，冒出火焰，或者全身，放出清涼的冷水。

And there is a verse that says: 'The Buddha observed that the kings harbored arrogance, so he flew one 'zhang' high into the void, Out of compassion for the rest of the people, that is why the Buddha stayed in the air.' At that time, King Suddhodana rose from the ground, bowed at the Buddha's feet, and spoke in verse: 'Today I thrice bow to the Truly Thus Honored One, I had already bowed at your feet when you were first born, In the past, in the palace, the fortune-teller predicted that you would sit under a tree to shade your body, Now I see you walking in the foremost rank, your face is pure like a blooming flower, Making my body and mind feel great joy, therefore I again offer three prostrations.' At that time, after King Suddhodana bowed at the Buddha's feet, then the family members of the second palace, all bowed their heads to the ground, then the relatives and other family members also bowed at the Buddha's feet, and the children of the Shakya clan also bowed their heads, and the generals, aides, officials, and ministers, all bowed in order, and there were also those great clan laymen, bowing at the Buddha's feet, and then there were the wealthy elders and old monks, who also bowed. However, the World Honored Buddha, deeply possessed such subtle Dharma, but was afraid that the masses had not yet generated a joyful and yearning heart, had not produced a rare and peculiar thought, therefore he had not spoken of such Dharma. At that time, the World Honored One, in order to make the people of that time generate a joyful heart and a heart of faith and respect, used his supernatural power to fly into the air, in the east, at a height of one 'tala' tree from the ground, stayed in the air, and also manifested various supernatural transformations, so-called one body transforming into many bodies, or many bodies combining into one body, moving horizontally from below, without stepping on the ground, walking from below upwards, walking from above downwards, passing through stone walls and mountain barriers without hindrance. Entering the ground as if entering water, walking on water as if on land, in the void, sitting in full lotus posture, still and unmoving; walking in the void like a flying bird, smoke emitting from his body, flames emerging from below his body, like a huge fire pile, also like the sun and moon, possessing great power and virtue, possessing great supernatural powers, power and virtue blazing, light shining brightly; sometimes touching the sun and moon with his hand, his body growing tall, even reaching the Brahma heaven, manifesting such various supernatural transformations. At that time, after the World Honored One had done these things, he again manifested such dual supernatural powers, so-called the Tathagata, on his half body, smoke emerging from below his body, and on his other half body, flames emerging from his body. The Tathagata sometimes on his half body, smoke emerging from his body, sometimes on his half body, flames emerging from below his body. The Tathagata sometimes flames emerging from his left side, smoke emitting from his right side, flames emerging from his right side, smoke emitting from his left side. The Tathagata sometimes, on his half body, smoke emerging from below his body, sometimes on his half body, cool and cold water emerging from his body. The Tathagata sometimes, on his half body, cool and cold water emerging from below his body, sometimes on his half body, smoke emerging from his body. The Tathagata sometimes, smoke emerging from his left side, on his right side, cool and cold water emerging. After a while, smoke emerging from his right side, on his left side, cool and cold water emerging. The Tathagata sometimes, below his half body, flames emerging, on his half body, cool and cold water emerging, and on his half body, flames emerging, below his half body, cool and cold water emerging. Sometimes the Tathagata, flames emerging from his left side, and on his right side, cool and cold water emerging. The Tathagata sometimes, flames emerging from his left side, on his right side, cool and cold water emerging. Or cool and cold water emerging from his right side, on his left side, flames emitting. The Tathagata sometimes, flames emerging from his whole body, between his two eyes, cool and cold water emerging. Or between his eyes, flames emerging, or from his whole body, cool and cold water emitting.

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。

如來或時，現下分身，上分不現，而說其法。或時唯現上分之身下分不現，而說其法。

如來又時，或復入於火光三昧，于諸毛孔出種種光，所謂青色光明，黃色光明，赤色光明，白色光明，茜草色光，頗梨色光。

如來或復乘于空中，去地高於一多羅樹，而現神通。或復去地高二多羅，或三四五，或七多羅，住于空中而現神通。所謂一身份作多身，乃至放于頗梨色光，種種神變悉皆示現。

爾時，世尊或復從於南方出身，西方去地高一多羅，而作種種神通變化。世尊或復西方沒身，北方去地高一多羅，住虛空中，作于種種神通變化，所謂一身份作多身，乃至放于頗梨色光。乃至一一諸方亦爾，皆乘虛空，去地高至七多羅樹，俱現種種神道變化，所謂一身份作多身，乃至放于頗梨色光。

爾時，大眾見佛世尊現是神通，即于佛邊，生歡喜心信敬希有如是等心。爾時，世尊見彼大眾生於信敬希有心故，從空而下，在其眾首，敷座而坐，為其大眾，次第說法。言說法者，所謂眾生長夜，在於煩惱之中，聞是語者，令生厭離。是故勸行佈施持戒精進忍辱，得生善處，教行厭離欲有漏等，令出煩惱，亦復讚歎出家功德，復贊解脫有如是法。如來說此諸法之時，知其大眾生歡喜心踴躍之心，柔軟等心，得無外心。

爾時，世尊亦有諸佛攝受之法，所謂苦集滅道等法。於時，世尊為彼大眾，方便顯說，宣通示現。時彼大眾，無量百千萬億眾類，即于座上，遠塵離垢，無復煩惱，斷諸結使，得法眼凈，所有集法，悉皆滅相，得如實智。譬如清凈無垢衣裳，堪入諸色，入諸色者，尋受其色。如是說已，彼時大眾無量無邊百千萬億諸眾生類，即于座上，遠塵離垢，無復煩惱，斷諸結使，得法眼凈，乃至一切滅相，得如實智。而彼大眾，自見諸法，已得諸法，已證諸法，已入諸法，眾疑已度，諸惑已滅，無復疑心，已得無畏。我生因緣，悉皆盡滅。如是知已，歸依于佛、歸依於法、歸依于僧，受優婆塞五戒之法

現代漢語譯本：如來有時會顯現分身，上半身顯現而下半身不顯現，並宣說佛法。有時只顯現上半身，下半身不顯現，並宣說佛法。 如來有時還會進入火光三昧，從各個毛孔中發出各種光芒，如青色光明、黃色光明、赤色光明、白色光明、茜草色光、頗梨色光。 如來有時還會升到空中，離地面一多羅樹的高度，顯現神通。有時離地面二多羅，或三四五，或七多羅，停留在空中顯現神通。例如，一個身體化為多個身體，甚至放出頗梨色光，各種神變都一一示現。 那時，世尊有時從南方現身，在西方離地面一多羅樹的高度，施展各種神通變化。世尊有時在西方隱沒身形，在北方離地面一多羅樹的高度，停留在虛空中，施展各種神通變化，例如一個身體化為多個身體，甚至放出頗梨色光。乃至在各個方向都是如此，都升到空中，離地面高達七多羅樹，同時顯現各種神通變化，例如一個身體化為多個身體，甚至放出頗梨色光。 那時，大眾看到佛世尊顯現這些神通，就在佛陀身邊，生起歡喜心、信敬心和稀有心。那時，世尊看到大眾生起信敬和稀有之心，就從空中下來，在眾人面前鋪設座位坐下，為大眾依次說法。所說法的內容是，眾生長期處於煩惱之中，聽到這些話，就會生起厭離之心。因此勸導人們行佈施、持戒、精進、忍辱，以求得生善處，教導人們厭離慾望和有漏之法，從而脫離煩惱，也讚歎出家的功德，並讚歎解脫有這樣的方法。如來說這些法時，知道大眾生起了歡喜心、踴躍心、柔軟心，以及無外心。 那時，世尊也有諸佛攝受之法，即苦集滅道等法。當時，世尊為大眾方便地顯說、宣通和示現這些法。當時，無數百千萬億的大眾，就在座位上，遠離塵垢，不再有煩惱，斷除了各種結使，得到了法眼清凈，所有集法，都呈現滅相，得到了如實的智慧。譬如清凈無垢的衣裳，可以染上各種顏色，染上顏色后，立刻就呈現出那種顏色。這樣說完后，當時無數無邊的百千萬億眾生，就在座位上，遠離塵垢，不再有煩惱，斷除了各種結使，得到了法眼清凈，乃至一切滅相，得到了如實的智慧。而那些大眾，自己見到諸法，已經得到諸法，已經證得諸法，已經進入諸法，各種疑惑已經消除，各種迷惑已經滅盡，不再有疑惑，已經得到了無畏。我生之因緣，都已滅盡。這樣知道后，就歸依佛、歸依法、歸依僧，受持優婆塞的五戒之法。

English version: The Tathagata sometimes manifests a divided body, with the upper part appearing and the lower part not appearing, and expounds the Dharma. Sometimes only the upper part of the body appears, and the lower part does not appear, and he expounds the Dharma. The Tathagata also sometimes enters the fire-light samadhi, emitting various lights from all his pores, such as blue light, yellow light, red light, white light, madder-colored light, and crystal-colored light. The Tathagata also sometimes ascends into the air, one tala tree's height above the ground, and manifests supernatural powers. Sometimes he is two talas, or three, four, five, or seven talas above the ground, staying in the air and manifesting supernatural powers. For example, one body transforms into many bodies, and even emits crystal-colored light, all kinds of miraculous transformations are shown. At that time, the World Honored One sometimes appeared from the south, and in the west, one tala tree's height above the ground, performed various miraculous transformations. The World Honored One sometimes disappeared in the west, and in the north, one tala tree's height above the ground, stayed in the void, performing various miraculous transformations, such as one body transforming into many bodies, and even emitting crystal-colored light. And so it was in every direction, all ascending into the air, up to seven tala trees above the ground, simultaneously manifesting various miraculous transformations, such as one body transforming into many bodies, and even emitting crystal-colored light. At that time, the assembly, seeing the World Honored One manifesting these supernatural powers, immediately developed joy, faith, reverence, and a sense of wonder towards the Buddha. At that time, the World Honored One, seeing that the assembly had developed faith, reverence, and a sense of wonder, descended from the sky, laid out a seat in front of the assembly, and sat down, expounding the Dharma to the assembly in order. The content of the Dharma was that sentient beings are in affliction for a long time, and hearing these words, they would develop a sense of detachment. Therefore, they were encouraged to practice giving, keeping precepts, diligence, and patience, in order to be reborn in good realms, and they were taught to be detached from desires and the defiled, so as to escape from afflictions. The merits of renunciation were also praised, and it was praised that liberation has such a method. When the Tathagata spoke these Dharmas, he knew that the assembly had developed joy, elation, gentleness, and an unattached mind. At that time, the World Honored One also had the Dharmas embraced by all Buddhas, such as the Four Noble Truths of suffering, its cause, its cessation, and the path. At that time, the World Honored One conveniently explained, communicated, and demonstrated these Dharmas to the assembly. At that time, countless hundreds of thousands of millions of beings, right there in their seats, were far from dust and defilement, no longer had afflictions, cut off all fetters, obtained the pure Dharma eye, all conditioned phenomena were seen as having the nature of cessation, and they obtained true wisdom. Just like a clean and spotless garment, which can be dyed with various colors, and once dyed, immediately takes on that color. After saying this, at that time, countless, boundless hundreds of thousands of millions of beings, right there in their seats, were far from dust and defilement, no longer had afflictions, cut off all fetters, obtained the pure Dharma eye, and even saw all phenomena as having the nature of cessation, and obtained true wisdom. And those beings, themselves saw the Dharmas, had already obtained the Dharmas, had already realized the Dharmas, had already entered the Dharmas, all doubts had been overcome, all delusions had been extinguished, there was no more doubt, and they had obtained fearlessness. The causes and conditions of my birth had all been extinguished. Knowing this, they took refuge in the Buddha, took refuge in the Dharma, took refuge in the Sangha, and received the five precepts of the Upasaka.

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。輸頭檀王，為于愛子煩惱羅網之所覆故，遂不獲果，坐世尊前，以哀愍音悲泣哽咽，而說偈言：

「汝昔首戴七寶冠，　　微妙莊嚴舍何處？ 又舍髻中明凈珠，　　露頭毀形無威德， 昔日上妙迦尸服，　　汝亦當於何處舍， 如此粗澀糞掃衣，　　我所愛子云何著？」

爾時，世尊以偈報彼輸頭檀王作如是言：

「大王有國名奴師，　　我于彼處舍天冠， 心欲除其我慢故，　　又欲證彼甘露句， 為諸染色袈裟衣，　　故我棄彼迦尸服， 袈裟既著身體已，　　我證無上妙菩提。」

於是，輸頭檀王復向如來而說偈言：

「我昔在宮求百愿，　　愿得生子作輪王， 今見剃頭手執缽，　　子為我說得何勝？」

爾時，世尊復以偈報輸頭檀王作是言曰：

「輪王得萬心無厭，　　雖得命長不自在， 我心自在無邊際，　　愿子輪王實愚癡。」

爾時，輸頭檀王復以偈頌向佛說言：

「七寶革屣汝先著，　　臥具柔軟種種鋪， 宮殿樓閣安隱居，　　頭上罩籠白傘蓋， 足相軟凈如蓮華，　　沙棘礫磧云何踏？」

爾時，世尊復以偈報輸頭檀言：

「我今一切遍知尊，　　諸法不染如蓮華， 諸有已舍無愛著，　　如我今者無諸惱。」

爾時，輸頭檀王復以偈頌而白佛言：

「昔在宮殿栴檀等，　　及以諸香涼似月， 隨時用此摩汝身，　　摩已遍體受安隱。 今時初夏正以熱，　　獨步林藪若為行， 本在宮內微妙音，　　今無婇女誰娛樂？」

爾時，世尊以偈復報輸頭檀言：

「我有法池清涼水，　　智人所嘆無憂處， 功德寶池洗浴身，　　不為水溺至彼岸。」

輸頭檀王復以偈頌向佛說言：

「在宮昔著迦屍衣，　　蓮華瞻卜香薰體， 柔軟疊華貯衣內，　　坐釋宮殿威顯赫。 今者粗麻糞掃物，　　隨處樹皮之所染， 才覆身體可羞慚，　　汝大丈夫不厭惡？」

爾時，世尊復以偈頌報輸頭檀王作如是言：

「衣服臥具飲食等，　　我於過去悉生貪， 微妙端正色愛處，　　於今正念皆已舍。」

「汝昔宮中七寶器，　　及用金銀槃案等， 種種肴膳甘美味，　　諸王隨意所堪食

現代漢語譯本：輸頭檀王，因為被對愛子的煩惱羅網所覆蓋，所以沒有得到開悟，他坐在世尊面前，用哀傷的聲音悲泣哽咽，並說了偈語： 『你以前頭戴七寶冠，那微妙莊嚴的飾物在哪裡捨棄了？又捨棄了髮髻中明亮的寶珠，現在光著頭，毀壞了形象，沒有了威嚴和德行。以前穿的上等精美迦尸布衣，你又是在哪裡捨棄的？現在穿著如此粗糙的糞掃衣，我所愛的兒子怎麼能穿上它？』 這時，世尊用偈語回答輸頭檀王說： 『大王，有一個國家名叫奴師，我在那裡捨棄了天冠，是爲了去除我慢之心，也是爲了證得甘露之句。爲了穿上染色的袈裟，所以我捨棄了迦尸布衣。穿上袈裟之後，我證得了無上的妙菩提。』 於是，輸頭檀王又向如來說偈語： 『我以前在宮中求了百個願望，希望生個兒子做轉輪王，現在看到你剃了頭髮，手裡拿著缽，兒子，你告訴我你得到了什麼殊勝之處？』 這時，世尊又用偈語回答輸頭檀王說： 『轉輪王得到萬物，內心也不會滿足，即使壽命很長，也不會自在。我的心自在無邊無際，希望兒子做轉輪王實在是愚癡。』 這時，輸頭檀王又用偈頌向佛說： 『你以前穿著七寶皮鞋，睡在柔軟的各種鋪設的臥具上，住在安穩的宮殿樓閣里，頭上罩著白色的傘蓋，腳底柔軟潔凈如蓮花，怎麼能踩在沙棘礫石上呢？』 這時，世尊又用偈語回答輸頭檀說： 『我現在是一切遍知尊，諸法不染如蓮花，一切都已捨棄，沒有愛著，像我今天這樣沒有煩惱。』 這時，輸頭檀王又用偈頌對佛說： 『以前在宮殿里，用檀香等各種香料，清涼如月，隨時用來塗抹你的身體，塗抹后全身都感到安穩。現在初夏正熱，你獨自在樹林里行走，以前在宮內有美妙的音樂，現在沒有了宮女，誰來娛樂你呢？』 這時，世尊用偈語回答輸頭檀說： 『我有一個法池，池水清涼，是智者所讚歎的無憂之處，用功德寶池洗浴身體，不會被水淹沒而到達彼岸。』 輸頭檀王又用偈頌向佛說： 『以前在宮中穿著迦尸布衣，用蓮花瞻卜香薰染身體，柔軟的疊花放在衣服里，坐在釋宮殿里威風顯赫。現在穿著粗麻糞掃的衣服，隨意用樹皮染色，勉強遮蓋身體，實在可羞愧，你這樣的大丈夫難道不厭惡嗎？』 這時，世尊又用偈頌回答輸頭檀王說： 『衣服、臥具、飲食等，我過去都曾貪戀，那些微妙端正的色愛之處，現在我正念都已捨棄。』 『你以前在宮中用七寶器，以及金銀盤案等，各種美味佳餚，諸王隨意享用。』

English version: King Suddhodana, being covered by the net of worries for his beloved son, thus did not attain enlightenment. He sat before the World Honored One, weeping and sobbing with a sorrowful voice, and spoke in verse: 'Where have you abandoned the seven-jeweled crown you once wore on your head, that exquisite and magnificent adornment? And you have also abandoned the bright pearl in your hair knot, now with your head exposed, your form ruined, without majesty or virtue. Where have you also abandoned the superior and fine Kasi cloth you used to wear? Now wearing such coarse, discarded rags, how can my beloved son wear them?' At that time, the World Honored One replied to King Suddhodana in verse: 'Great King, there is a country named Nusi, where I abandoned the heavenly crown, in order to remove my arrogance, and also to attain the nectar of truth. To wear the dyed monastic robe, I abandoned the Kasi cloth. Having put on the robe, I attained the unsurpassed, wonderful Bodhi.' Then, King Suddhodana again spoke to the Tathagata in verse: 'I once made a hundred wishes in the palace, hoping to have a son who would become a wheel-turning king. Now I see you with your head shaved, holding a bowl in your hand. Son, tell me, what superior attainment have you gained?' At that time, the World Honored One again replied to King Suddhodana in verse: 'A wheel-turning king may obtain all things, but his heart will not be satisfied. Even if his life is long, he will not be free. My heart is free and boundless. To wish for a son to be a wheel-turning king is truly foolish.' At that time, King Suddhodana again spoke to the Buddha in verse: 'You used to wear seven-jeweled leather shoes, sleep on soft bedding of various kinds, live in secure palace towers, with a white umbrella covering your head. Your feet were soft and pure like lotus flowers. How can you tread on thorns and gravel?' At that time, the World Honored One again replied to Suddhodana in verse: 'I am now the All-Knowing One, undefiled by all things, like a lotus flower. All things have been abandoned, without attachment. Like me today, there are no worries.' At that time, King Suddhodana again spoke to the Buddha in verse: 'In the palace, you used to use sandalwood and other fragrances, as cool as the moon, to anoint your body at all times. After anointing, your whole body felt at ease. Now, in the early summer heat, you walk alone in the forest. In the palace, there was beautiful music. Now, without palace women, who will entertain you?' At that time, the World Honored One replied to Suddhodana in verse: 'I have a Dharma pool with cool water, a place of no worries praised by the wise. Bathing in the pool of merit, one will not be drowned but reach the other shore.' King Suddhodana again spoke to the Buddha in verse: 'In the palace, you used to wear Kasi cloth, your body perfumed with lotus and champak flowers. Soft, folded flowers were placed inside your clothes. You sat in the palace of Sakya, majestic and glorious. Now you wear coarse hemp rags, dyed with tree bark, barely covering your body, it is truly shameful. Are you, a great man, not disgusted by this?' At that time, the World Honored One again replied to King Suddhodana in verse: 'Clothes, bedding, food, and drink, I was greedy for them in the past. Those exquisite and beautiful objects of desire, I have now abandoned with right mindfulness.' 'You used to use seven-jeweled utensils in the palace, as well as gold and silver plates, various delicious delicacies, which the kings could enjoy at will.'

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。 今得冷熱粗澀等，　　非妙薄淡云何餐？ 云何不嫌如是食，　　不生臭穢嫌恨想？」

佛復以偈報輸頭檀王作如是言：

「傳聞過去今現在，　　及以未來諸聖者， 隨餐粗澀及苦味，　　憐愍世間故不嫌。」

輸頭檀王復以偈頌而說之言：

「汝昔在我宮內時，　　坐臥微妙柔軟鋪， 世間最勝無比方，　　倚枕稱意無嫌者。 今于粗澀䩕地上，　　唯鋪諸草及樹葉， 云何眠臥而無嫌，　　身體柔軟不傷損？」

「我今得諸自在智，　　一切苦惱悉已脫， 為拔諸苦煩惱刺，　　憐愍世間故不嫌。」

「汝于昔日愛樂家，　　種種妙華散地上， 室內無風燈明照，　　及以樓閣諸窗牖， 華鬘瓔珞莊嚴身，　　婦人端正猶玉女， 語言婉媚相隨順，　　瞻仰不亂聽夫敕。」

「釋王我有新學行，　　微妙天中諸梵行， 我以得心自在行，　　隨我意去皆得行。」

「音聲鼓瑟箜篌等，　　微妙歌詠覺汝眠， 猶如帝釋在天中，　　汝昔在宮亦復爾。」

「修多祇夜出妙音，　　如意解脫今覺我， 我有梵行諸友等，　　大王我住如是眾。」

「降伏大地諸山川，　　並及欲具諸千子， 微妙七寶捨棄來，　　云何行此沙門行？」

「智慧三昧我大地，　　千數禪定是我子， 七種覺分是其寶，　　大王知我悉已得。」

輸頭檀王復以偈頌而說言曰：

「汝昔駕車調善馬，　　其車雜寶所莊嚴， 潔白傘蓋持覆身，　　素拂清凈琉璃把。」

佛復以偈而報王言：

「我持正勤為駟馬，　　慧思慚愧以為車， 精進駿疾作所乘，　　我乘以入無憂處。」

輸頭檀王復說偈言：

「汝昔在家乘揵陟，　　其身潔白清凈勝， 眾寶莊嚴鞍轡等，　　乘此調馬隨意行。」

「大地所有諸眾馬，　　世間無數多人乘， 彼等一切無常定，　　觀已隨意馭神通。」

「汝昔在於宮內時，　　殿合如天無有異， 執刀弓箭眾所護，　　身著鎧甲甚精微。 今汝在林無護者，　　夜叉羅剎可畏所， 闇夜種種諸獸鳴，　　云何能生是無畏？」

「所有夜叉卑舍遮，　　種種諸獸可畏者， 黑闇夜行在林內，　　不能動我一毛端

現在得到的食物是冷熱粗糙的，如果不是精妙清淡的食物，又怎麼能吃得下呢？ 為什麼不嫌棄這樣的食物，不產生臭穢、嫌惡、憎恨的想法呢？ 佛陀再次用偈語回答凈飯王說： 『我聽說過去、現在以及未來的聖者們， 都隨緣食用粗糙苦澀的食物，因為憐憫世間眾生所以不嫌棄。』 凈飯王又用偈語說道： 『你以前在宮殿里的時候，坐臥的都是精美柔軟的床鋪， 世間最殊勝無比的地方，倚靠的枕頭也都是稱心如意的，沒有不喜歡的。 現在在粗糙堅硬的地上，只鋪著草和樹葉， 怎麼能安然入睡而不嫌棄，柔軟的身體不會受傷嗎？』 『我現在獲得了自在的智慧，一切苦惱都已解脫， 爲了拔除眾生的痛苦煩惱之刺，憐憫世間眾生所以不嫌棄。』 『你以前喜愛在家裡，地上鋪滿了各種美妙的鮮花， 室內沒有風，燈光明亮，還有樓閣和窗戶， 身上佩戴著花環瓔珞，裝飾得非常華麗，妻子端莊美麗如同玉女， 說話溫柔順從，看著你，聽從你的命令。』 『釋迦王，我有了新的修行，是微妙天上的梵行， 我已獲得心自在的修行，隨我的意願都可以去。』 『以前有音樂、鼓瑟、箜篌等，美妙的歌聲讓你入睡， 就像帝釋天在天宮一樣，你以前在宮殿里也是這樣。』 『現在有修多祇夜發出美妙的聲音，如意解脫讓我覺醒， 我有梵行的朋友們，大王，我就住在這樣的僧團中。』 『你降伏了大地上的山川，擁有了各種慾望和上千個兒子， 捨棄了精美的七寶，為什麼還要修行這種沙門之行呢？』 『智慧三昧是我的大地，千種禪定是我的兒子， 七種覺悟是我的珍寶，大王，你要知道我已經全部得到了。』 凈飯王又用偈語說道： 『你以前駕車，用的是調馴的好馬，車子用各種珍寶裝飾， 潔白的傘蓋遮蔽身體，素色的拂塵，把柄是清凈的琉璃。』 佛陀又用偈語回答凈飯王說： 『我用正勤作為四匹馬，用智慧和慚愧作為車子， 用精進的駿馬作為坐騎，我乘坐它進入無憂的境界。』 凈飯王又說偈語： 『你以前在家乘坐揵陟馬，它的身體潔白清凈，非常殊勝， 用各種珍寶裝飾鞍轡等，乘坐這匹調馴的馬隨意行走。』 『大地上所有的馬，世間無數的人乘坐， 它們的一切都是無常的，我已經看透了，隨意駕馭神通。』 『你以前在宮殿里的時候，殿堂如同天宮一樣， 有執刀弓箭的人保護，身上穿著精美的鎧甲。 現在你在樹林里沒有保護，夜叉羅剎很可怕， 黑暗的夜晚各種野獸鳴叫，你怎麼能生起無畏之心呢？』 『所有的夜叉、毗舍遮，各種可怕的野獸， 在黑暗的夜晚行走在樹林里，都不能動我一根毫毛。』

Now I receive food that is cold, hot, coarse, and rough. If it is not exquisite and light, how can I eat it? Why do you not dislike such food, and not generate thoughts of foulness, disgust, and hatred? The Buddha again replied to King Suddhodana with a verse: 'I have heard that the sages of the past, present, and future, all eat coarse and bitter food as it comes, because they have compassion for the world and do not dislike it.' King Suddhodana again spoke in verse: 'When you were in the palace, you sat and slept on exquisite and soft beds, the most supreme and unparalleled place in the world, and the pillows you leaned on were all to your liking, with nothing you disliked. Now, on the coarse and hard ground, you only have grass and leaves to lie on, how can you sleep peacefully without disliking it, and your soft body not be harmed?' 'Now I have obtained the wisdom of freedom, and all suffering has been released, to pull out the thorns of suffering and affliction for all beings, I have compassion for the world and therefore do not dislike it.' 'In the past, you loved being at home, where the ground was covered with various beautiful flowers, the room was windless, the lamps were bright, and there were pavilions and windows, your body was adorned with garlands and necklaces, and your wife was dignified and beautiful like a jade maiden, her words were gentle and obedient, looking at you and listening to your commands.' 'King Shakya, I have a new practice, the subtle Brahma practice of the heavens, I have obtained the practice of freedom of mind, and I can go wherever I wish.' 'In the past, there was music, drums, zithers, and harps, and beautiful songs to lull you to sleep, just like Indra in the heavenly palace, you were like that in the palace.' 'Now, the Sutra-Geya emits a beautiful sound, and liberation awakens me, I have friends who practice Brahma, and, great king, I live in such a community.' 'You have subdued the mountains and rivers of the earth, and possessed all desires and a thousand sons, you have abandoned the exquisite seven treasures, why do you still practice this Shramana path?' 'Wisdom and Samadhi are my earth, a thousand meditations are my sons, the seven factors of enlightenment are my treasures, great king, you should know that I have obtained them all.' King Suddhodana again spoke in verse: 'In the past, you drove a chariot with well-trained horses, the chariot was decorated with various treasures, a pure white umbrella covered your body, and the handle of the plain whisk was made of pure crystal.' The Buddha again replied to King Suddhodana with a verse: 'I use right effort as my four horses, wisdom and shame as my chariot, I use the swiftness of diligence as my mount, and I ride it to enter the realm of no sorrow.' King Suddhodana again spoke in verse: 'In the past, you rode the Kanthaka horse at home, its body was pure white and very superior, the saddle and bridle were decorated with various treasures, and you rode this trained horse as you pleased.' 'All the horses on the earth, ridden by countless people in the world, all of them are impermanent, I have seen through this, and I freely control my spiritual powers.' 'When you were in the palace, the halls were like heavenly palaces, you were protected by those who held swords and bows, and you wore exquisite armor. Now you are in the forest without protection, where Yakshas and Rakshasas are frightening, in the dark night, various beasts howl, how can you generate fearlessness?' 'All the Yakshas, Pisachas, and various frightening beasts, walking in the forest in the dark night, cannot move a single hair on my body.'

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。 不畏他聲如師子，　　如風繩所不能羈， 亦如蓮華不著水，　　吾在世法濁不污。」

爾時，長老目揵連、長老摩訶迦葉、長老優樓頻螺迦葉、那提迦葉、伽耶迦葉、優婆斯那、摩訶俱郗羅、村陀、離波多等，無量大眾，坐佛左右。時彼諸德，以苦行故，身無精光，勤體疲勞，形容羸瘦，色不光澤，氣力鮮少，唯有筋皮纏裹其形。爾時，輸頭檀王白佛言：「世尊！今在世尊右邊坐者，此等人輩，從何而來得出家也？」

爾時，世尊伸金色臂，向輸頭檀王，指彼一一諸比丘等，口悉稱名而示王言：「此是舍利弗，此是摩訶迦葉，此是優樓頻螺迦葉，此是那提迦葉，此是伽耶迦葉，此是優婆斯那，此是離波多，此別離波多，如是等輩，皆是摩伽陀國大姓婆羅門種。」

輸頭檀王復問佛言：「今在世尊左邊坐者，復是何人？從何而來在世尊邊而出家也？」佛告王言：「此是摩訶目揵連，此是摩訶迦旃延，此是摩訶俱郗羅，此是摩訶純陀，諸如是等，亦摩伽陀村邑聚落大姓諸子。」時輸頭檀王，聞此語已，悵怏不樂，作如是念：「此我子者，真是大姓剎利童子，端正可喜，視者不厭，猶如金像。既是大姓剎利童子，以婆羅門左右圍繞，此事非宜。既是剎利大姓童子，還應剎利大姓圍繞，此順其法。」作是念已，為欲成就如是事故，即從坐起，還其宮內。

佛本行集經優波離因緣品第五十五上

爾時，輸頭檀王還宮未久，有一童子名優波離，從其前眾來至佛所。時，優波離童子之母，牽捉其子優波離手，將以奉佛，唱如是言：「此優波離，曾為世尊，剃除鬚髮。」時優波離，即為世尊而剃鬚發。時，優波離童子之母白佛言：「世尊：優波離童子，剃佛鬚髮，善能已不？」佛告優波離童子母言：「雖復善能剃除鬚髮，身太低也。」

爾時，優波離童子之母，告優波離作如是言：「汝優波離！汝為如來，剃除鬚髮，身莫太低令尊心亂。」時優波離，即入初禪。

時優波離童子之母，復白佛言：「世尊！優波離童子剃除鬚髮善能已不？」佛告優波離童子母言：「雖復善能剃除鬚髮，其身太仰。」

爾時，優波離童子之母，復告優波離童子言：「汝優波離！身莫太仰令尊心亂。」時優波離入第二禪

現代漢語譯本 『不畏懼其他聲音如獅子吼，如同風無法束縛繩索，也像蓮花不沾染水，我在世俗的污濁中不被污染。』 當時，長老目犍連、長老摩訶迦葉、長老優樓頻螺迦葉、那提迦葉、伽耶迦葉、優婆斯那、摩訶俱絺羅、村陀、離波多等，無數大眾，坐在佛的左右。那時，這些有德之人，因為苦行，身體沒有光澤，勤勞過度身體疲憊，形容消瘦，臉色不好，氣力微弱，只有筋和皮包裹著身體。當時，輸頭檀王對佛說：『世尊！現在坐在世尊右邊的人，這些人是從哪裡來出家的呢？』 當時，世尊伸出金色的手臂，指向輸頭檀王，指著那些比丘，一一稱呼他們的名字，告訴國王說：『這是舍利弗，這是摩訶迦葉，這是優樓頻螺迦葉，這是那提迦葉，這是伽耶迦葉，這是優婆斯那，這是離波多，這是別離波多，這些人都是摩伽陀國的大姓婆羅門種。』 輸頭檀王又問佛說：『現在坐在世尊左邊的人，又是些什麼人？他們是從哪裡來在世尊這裡出家的呢？』佛告訴國王說：『這是摩訶目犍連，這是摩訶迦旃延，這是摩訶俱絺羅，這是摩訶純陀，這些人也都是摩伽陀村莊聚落的大姓子弟。』當時，輸頭檀王聽到這些話后，悵然不樂，心中想：『我的兒子們，真是大姓剎利童子，端正可愛，看的人不會厭煩，就像金像一樣。既然是大姓剎利童子，卻被婆羅門圍繞，這事不合適。既然是剎利大姓童子，就應該被剎利大姓圍繞，這才是順應道理的。』這樣想著，爲了成就這件事，就從座位上站起來，回到宮中。 佛本行集經優波離因緣品第五十五上 當時，輸頭檀王回到宮中不久，有一個名叫優波離的童子，從他之前的人群中來到佛所。當時，優波離童子的母親，拉著她兒子優波離的手，將他奉獻給佛，說道：『這個優波離，曾經為世尊剃除鬚髮。』當時，優波離就為世尊剃除鬚髮。當時，優波離童子的母親對佛說：『世尊：優波離童子，剃佛鬚髮，做得好嗎？』佛告訴優波離童子的母親說：『雖然能很好地剃除鬚髮，但是身體太低了。』 當時，優波離童子的母親，告訴優波離說：『你優波離！你為如來剃除鬚髮，身體不要太低，讓尊者心亂。』當時，優波離就進入了初禪。 當時，優波離童子的母親，又對佛說：『世尊！優波離童子剃除鬚髮，做得好嗎？』佛告訴優波離童子的母親說：『雖然能很好地剃除鬚髮，但是身體太仰了。』 當時，優波離童子的母親，又告訴優波離童子說：『你優波離！身體不要太仰，讓尊者心亂。』當時，優波離進入了第二禪。

English version 'Not fearing other sounds like a lion's roar, like the wind that cannot be bound by ropes, and like a lotus that does not cling to water, I am not defiled by the turbidity of worldly laws.' At that time, the elders Maudgalyayana, Mahakasyapa, Uruvilvakasyapa, Nadikasyapa, Gayakasyapa, Upasena, Mahakusthila, Chunda, Revata, and countless others were seated to the left and right of the Buddha. At that time, these virtuous ones, due to their ascetic practices, had no luster in their bodies, were fatigued from their diligence, were emaciated, had poor complexions, and had little strength, with only skin and tendons covering their forms. At that time, King Suddhodana said to the Buddha, 'World Honored One! Those who are now seated to the right of the World Honored One, from where did these people come to be ordained?' At that time, the World Honored One extended his golden arm, pointed towards King Suddhodana, and, pointing to each of the monks, called out their names and said to the king, 'This is Sariputra, this is Mahakasyapa, this is Uruvilvakasyapa, this is Nadikasyapa, this is Gayakasyapa, this is Upasena, this is Revata, this is another Revata, and these are all from the great Brahmin families of Magadha.' King Suddhodana again asked the Buddha, 'Those who are now seated to the left of the World Honored One, who are they? From where did they come to be ordained here with the World Honored One?' The Buddha told the king, 'This is Mahamudgalyayana, this is Mahakatyayana, this is Mahakusthila, this is Mahachunda, and these are also from the great families of the villages and settlements of Magadha.' At that time, King Suddhodana, upon hearing these words, was disappointed and unhappy, thinking, 'My sons are truly great Kshatriya youths, handsome and pleasing, and those who see them are not tired of looking, like golden statues. Since they are great Kshatriya youths, it is not appropriate for them to be surrounded by Brahmins. Since they are great Kshatriya youths, they should be surrounded by great Kshatriyas, this is in accordance with the law.' Having thought this, in order to accomplish this matter, he rose from his seat and returned to his palace. The Sutra of the Buddha's Past Deeds, Chapter 55 on the Cause of Upali At that time, not long after King Suddhodana returned to his palace, a boy named Upali came from the crowd before him to the Buddha. At that time, Upali's mother, holding her son Upali's hand, presented him to the Buddha, saying, 'This Upali has once shaved the hair and beard for the World Honored One.' At that time, Upali shaved the hair and beard for the World Honored One. At that time, Upali's mother said to the Buddha, 'World Honored One, has Upali done well in shaving the Buddha's hair and beard?' The Buddha told Upali's mother, 'Although he is good at shaving the hair and beard, his body is too low.' At that time, Upali's mother told Upali, 'You Upali! When you shave the hair and beard for the Tathagata, do not lower your body too much, lest you disturb the Venerable One.' At that time, Upali entered the first dhyana. At that time, Upali's mother again said to the Buddha, 'World Honored One! Has Upali done well in shaving the hair and beard?' The Buddha told Upali's mother, 'Although he is good at shaving the hair and beard, his body is too upright.' At that time, Upali's mother again told Upali, 'You Upali! Do not hold your body too upright, lest you disturb the Venerable One.' At that time, Upali entered the second dhyana.

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時優波離童子之母，復白佛言：「世尊！優波離童子，剃除鬚髮善能已不？」佛告優波離童子母言：「雖復善能剃除鬚髮，但以入息稍復太多。」時優波離童子之母，告優波離作如是言：「汝與如來剃除鬚髮，勿使入息如是太多令尊心亂。」時優波離童子，于即入第三禪。時優波離童子之母，復白佛言：「世尊！優波離童子剃除鬚髮善能已不？」佛告優波離童子母言：「雖復善能剃除鬚髮，然其出息稍太多也。」

爾時，童子優波離母，語優波離作如是言：「汝與如來剃除鬚髮，勿令出息如是太多令尊心亂。」時優波離童子，于即入第四禪。

爾時，世尊告諸比丘言：「諸比丘！汝等速疾取優波離手中剃刀，勿使倒地。所以者何？其彼童子，已入四禪。」時優波離童子之母，從優波離童子手中即取刀也。

爾時，輸頭檀王入迦毗羅婆蘇都城，喚諸釋種悉皆來集，于大殿庭而敕之言：「汝等釋種應當知我王子悉達，若不出家，必定當作轉輪聖王，汝等釋種亦應承事。何以故？而彼出家，已成阿耨多羅三藐三菩提，已能轉于無上法輪，人天中勝。彼既剎利種姓王子，可喜端嚴，猶如金像，人皆樂見，而彼乃用婆羅門種，以為弟子，左右圍繞，此實非宜。既是剎利釋種王子，還應剎利釋種圍繞，乃可為善。」

爾時，諸釋咸皆共白輸頭檀言：「大王！今者欲於我等先作何事？」爾時，輸頭檀王告諸釋言：「汝等諸釋！若知時者，必須家別一人出家。若其釋種，兄弟五人，令三出家，二人在家；若四人者，二人出家，二人在家；若三人者，二人出家，一人在家；若二人者，一人出家，一人在家；若一人者，不令出家，何以故？不使斷我諸釋種故。」

爾時，諸釋咸復共白輸頭檀言：「大王若爾，必須分明立其言契。」輸頭檀王即集諸釋，而問之言：「我子今者既已出家，誰能隨從而出家也？若能隨從而出家者，可自抄名署以為記。」

爾時，五百諸釋童子，各自手抄己之名字，咸謂能隨太子出家。

爾時，五百釋種童子，各解己身所服瓔珞，自相謂言：「阿誰合取我等瓔珞？」作籌量已，復作念言：「此優波離！昔于長夜，勤事我等諸釋種來，是優波離，堪受我等所脫瓔珞。」爾時，五百諸釋童子，各脫瓔珞，付優波離

這時，優波離童子的母親又對佛說：『世尊！優波離童子剃除鬚髮的技術已經熟練了嗎？』佛告訴優波離童子的母親說：『雖然他剃除鬚髮的技術已經熟練，但是他的入息還是稍微太多了。』這時，優波離童子的母親告訴優波離說：『你為如來剃除鬚髮時，不要讓入息太多，以致擾亂了佛的心。』這時，優波離童子立刻進入了第三禪。 這時，優波離童子的母親又對佛說：『世尊！優波離童子剃除鬚髮的技術已經熟練了嗎？』佛告訴優波離童子的母親說：『雖然他剃除鬚髮的技術已經熟練，但是他的出息還是稍微太多了。』 這時，童子優波離的母親，對優波離說：『你為如來剃除鬚髮時，不要讓出息太多，以致擾亂了佛的心。』這時，優波離童子立刻進入了第四禪。 這時，世尊告訴眾比丘說：『各位比丘！你們快點把優波離手中的剃刀拿走，不要讓它掉在地上。為什麼呢？因為那個童子已經進入了四禪。』這時，優波離童子的母親，從優波離童子的手中拿走了剃刀。 這時，凈飯王進入迦毗羅衛城，召集所有的釋迦族人，在大殿上命令他們說：『你們釋迦族人應當知道，我的王子悉達多，如果不出家，必定會成為轉輪聖王，你們釋迦族人也應該侍奉他。為什麼呢？因為他出家后，已經成就了無上正等正覺，已經能夠轉動無上的法輪，是人天中最殊勝的。他既然是剎帝利種姓的王子，相貌端正，如同金像，人人都喜歡見到他，但他卻用婆羅門種姓的人作為弟子，左右圍繞，這實在不合適。既然是剎帝利釋迦族的王子，就應該由剎帝利釋迦族的人圍繞，這樣才好。』 這時，各位釋迦族人一同對凈飯王說：『大王！現在您想讓我們先做什麼事呢？』這時，凈飯王告訴各位釋迦族人說：『你們各位釋迦族人！如果知道時機，必須每家出一個人出家。如果釋迦族人，兄弟五人，就讓三人出家，二人在家；如果四人，就二人出家，二人在家；如果三人，就二人出家，一人在家；如果二人，就一人出家，一人在家；如果一人，就不讓他出家，為什麼呢？不讓斷絕我釋迦族的血脈。』 這時，各位釋迦族人又一同對凈飯王說：『大王，如果這樣，必須明確地立下契約。』凈飯王就召集各位釋迦族人，問他們說：『我的兒子現在已經出家，誰能夠跟隨他出家呢？如果能夠跟隨他出家的人，可以自己抄寫名字，作為記錄。』 這時，五百位釋迦族童子，各自抄寫了自己的名字，都說能夠跟隨太子出家。 這時，五百位釋迦族童子，各自解下自己身上佩戴的瓔珞，互相說道：『誰適合拿走我們的瓔珞呢？』經過商量后，又想到：『這個優波離！過去長久以來，勤勞地侍奉我們釋迦族人，這個優波離，可以接受我們脫下的瓔珞。』這時，五百位釋迦族童子，各自脫下瓔珞，交給優波離。

At that time, the mother of Upali the boy again said to the Buddha, 'World Honored One! Is Upali the boy skilled in shaving hair and beard?' The Buddha told Upali's mother, 'Although he is skilled in shaving hair and beard, his inhalation is still a bit too much.' At that time, Upali's mother told Upali, 'When you shave hair and beard for the Tathagata, do not let your inhalation be too much, so as not to disturb the Buddha's mind.' At that time, Upali the boy immediately entered the third dhyana. At that time, the mother of Upali the boy again said to the Buddha, 'World Honored One! Is Upali the boy skilled in shaving hair and beard?' The Buddha told Upali's mother, 'Although he is skilled in shaving hair and beard, his exhalation is still a bit too much.' At that time, the mother of the boy Upali said to Upali, 'When you shave hair and beard for the Tathagata, do not let your exhalation be too much, so as not to disturb the Buddha's mind.' At that time, Upali the boy immediately entered the fourth dhyana. At that time, the World Honored One told the monks, 'Monks! Quickly take the razor from Upali's hand, do not let it fall to the ground. Why? Because that boy has already entered the four dhyanas.' At that time, Upali's mother took the razor from Upali's hand. At that time, King Suddhodana entered the city of Kapilavastu, summoned all the Sakya people, and commanded them in the great hall, 'You Sakya people should know that my prince Siddhartha, if he does not leave home, will surely become a Chakravartin king, and you Sakya people should also serve him. Why? Because after he left home, he has already attained Anuttara-samyak-sambodhi, and is able to turn the unsurpassed Dharma wheel, being the most excellent among humans and gods. Since he is a prince of the Kshatriya caste, with a dignified appearance, like a golden statue, everyone likes to see him, but he uses people of the Brahmin caste as disciples, surrounding him on the left and right, this is really inappropriate. Since he is a prince of the Kshatriya Sakya clan, he should be surrounded by people of the Kshatriya Sakya clan, and that would be good.' At that time, all the Sakya people together said to King Suddhodana, 'Great King! What do you want us to do first?' At that time, King Suddhodana told all the Sakya people, 'You Sakya people! If you know the time, each family must have one person leave home. If there are five brothers in a Sakya family, let three leave home and two stay at home; if four, let two leave home and two stay at home; if three, let two leave home and one stay at home; if two, let one leave home and one stay at home; if one, do not let him leave home, why? So as not to cut off the bloodline of my Sakya clan.' At that time, all the Sakya people again said to King Suddhodana, 'Great King, if so, we must clearly establish a contract.' King Suddhodana then gathered all the Sakya people and asked them, 'My son has now left home, who can follow him to leave home? If anyone can follow him to leave home, they can write down their names as a record.' At that time, five hundred Sakya boys each wrote down their names, all saying that they could follow the prince to leave home. At that time, five hundred Sakya boys each took off the necklaces they were wearing, and said to each other, 'Who is suitable to take our necklaces?' After discussing it, they thought, 'This Upali! In the past, for a long time, he has diligently served us Sakya people, this Upali is worthy of receiving the necklaces we have taken off.' At that time, five hundred Sakya boys each took off their necklaces and gave them to Upali.

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。既付囑已，俱還本家，咨其父母。時優波離，尋作是念：「彼等諸釋，今既能捨珍寶瓔珞，我若受用，是所不應；而諸釋子，有大威勢，有大神德，既能棄捨所重官位及諸財寶，尚欲出家，我今何事不出家也？」時優波離剃鬚發師，見諸釋子，各往咨白父母之時，便即舍彼所施瓔珞，即詣佛所，頂禮佛足，卻住一面。其優波離，住一面已，而白佛言：「善哉！世尊！唯愿聽我隨佛出家。」爾時，世尊即聽出家受具足戒。時彼五百釋種童子，各至己家，咨父母已，還復來至輸頭檀邊而白之曰：「大王！今者可將我等至世尊所，彼既出家，我亦應當隨從出家。」時輸頭檀，共彼五百諸釋童子，往詣佛所，頂禮佛足，卻坐一面，既安坐已，輸頭檀王而白佛言：「世尊！善哉大德剎利種姓，不合將彼婆羅門種共相圍繞，實謂非宜。今者世尊剎利種姓，還應以此剎利圍繞，乃可為善。然今世尊釋種之內，五百童子，欲於世尊法中出家受具足戒，唯愿世尊！哀愍聽許，兼受具戒。」

爾時，世尊聽彼五百釋種出家受具戒已，教學威儀而告之言：「汝等比丘！咸可俱來禮優波離上座比丘。」時彼五百諸比丘等先禮佛足，然後頂禮彼優波離上座比丘，修禮已畢次第而坐。

爾時，世尊復告輸頭檀王言曰：「大王！今可頂禮比丘優波離已，次第應禮五百比丘。」爾時，大王，聞佛教已，即白佛言：「唯然世尊！我不敢違。」即從坐起，頂禮佛足，然後禮彼上坐比丘優波離已，次第復禮五百比丘，禮已次第還其本坐。

爾時，世尊威顏悅豫，作如是言：「今者釋種，已自降伏釋種憍豪。亦復摧撲諸釋慠慢。」時諸比丘即白佛言：「希有世尊！其優波離，今因世尊，得此五百釋種比丘，及輸頭檀王尊敬禮拜。」作是語已，佛告諸比丘：「汝諸比丘！此優波離非但今日因我得此五百比丘、輸頭檀等恭敬禮拜。汝諸比丘！過去世時，其優波離，亦因我故，曾得五百大臣跪拜，亦得彼王名曰梵德之所敬禮。」

時諸比丘各白佛言：「此事云何？唯愿世尊！為我分別說其本業。」

爾時，世尊告諸比丘：「我念往昔波羅㮈城，時有二人共為親友，其人貧下，世無名聞。彼人有時，自持家內菉豆一升，從波羅㮈出城客作

現代漢語譯本：他們交代完后，都回到各自家中，告知父母。當時優波離心想：『那些釋迦族人，現在既然能捨棄珍貴的珠寶瓔珞，我如果享用，是不應該的；而且那些釋迦族的子弟，有很大的威勢，有很大的神德，既然能拋棄他們所看重的官位和各種財寶，還想出家，我為什麼不出家呢？』當時，給優波離剃鬚發的人，看到那些釋迦族的子弟，各自去稟告父母的時候，就捨棄了他們所施捨的瓔珞，立刻前往佛陀那裡，頂禮佛足，退到一旁站立。優波離站到一旁后，對佛陀說：『太好了！世尊！我希望您能允許我跟隨佛陀出家。』當時，世尊就允許他出家，並受了具足戒。當時，那五百位釋迦族的童子，各自回到家中，稟告父母后，又回到輸頭檀那裡，對他說：『大王！現在可以帶我們去世尊那裡了，他既然出家了，我們也應當跟隨出家。』當時，輸頭檀和那五百位釋迦族的童子，一起前往佛陀那裡，頂禮佛足，退到一旁坐下，坐定后，輸頭檀王對佛陀說：『世尊！太好了，大德剎帝利種姓，不應該讓婆羅門種姓的人圍繞，實在是不合適。現在世尊是剎帝利種姓，應該讓剎帝利圍繞，才是好的。現在世尊的釋迦族中，有五百位童子，想在世尊的佛法中出家受具足戒，希望世尊！慈悲允許，並接受他們的具足戒。』 當時，世尊允許那五百位釋迦族人出家受具足戒后，教導他們威儀，並告訴他們說：『你們這些比丘！都可以一起來禮拜優波離上座比丘。』當時，那五百位比丘先禮拜佛足，然後頂禮優波離上座比丘，行禮完畢后依次坐下。 當時，世尊又告訴輸頭檀王說：『大王！現在可以頂禮比丘優波離，然後依次禮拜五百位比丘。』當時，大王聽到佛陀的教誨后，就對佛陀說：『是的，世尊！我不敢違背。』就從座位上站起來，頂禮佛足，然後禮拜上座比丘優波離，然後依次禮拜五百位比丘，禮拜完畢后依次回到自己的座位。 當時，世尊面容喜悅，這樣說道：『現在釋迦族人，已經降伏了釋迦族的驕傲自大。也摧毀了釋迦族的傲慢。』當時，眾比丘對佛陀說：『稀有啊，世尊！優波離現在因為世尊，得到了這五百位釋迦族比丘，以及輸頭檀王的尊敬禮拜。』說完這些話后，佛陀告訴眾比丘：『你們這些比丘！這個優波離不僅僅是今天因為我才得到這五百位比丘、輸頭檀等人的恭敬禮拜。你們這些比丘！在過去世的時候，這個優波離，也因為我的緣故，曾經得到五百位大臣的跪拜，也得到那位名叫梵德的國王的尊敬禮拜。』 當時，眾比丘各自對佛陀說：『這件事是怎麼回事？希望世尊！為我們分別說出其中的因緣。』 當時，世尊告訴眾比丘：『我記得過去在波羅奈城，當時有兩個人是好朋友，他們很貧窮，世上沒有名聲。他們有時，自己拿著家裡的一升綠豆，從波羅奈城出去做工。』

English version: After they had finished their instructions, they all returned to their respective homes to inform their parents. At that time, Upali thought to himself, 'Since those Shakya people are now able to give up their precious jewels and ornaments, it is not right for me to enjoy them; and those Shakya disciples, who have great power and great virtue, since they can abandon their esteemed positions and various treasures, and still want to leave home, why shouldn't I leave home?' At that time, the person who shaved Upali's hair and beard, seeing those Shakya disciples going to inform their parents, gave up the ornaments they had given him, and immediately went to the Buddha, bowed at his feet, and stood aside. After Upali stood aside, he said to the Buddha, 'Excellent! World Honored One! I wish you would allow me to follow the Buddha and leave home.' At that time, the World Honored One allowed him to leave home and receive the full precepts. At that time, the five hundred Shakya youths, each returned to their homes, informed their parents, and then returned to Shuddhodana and said to him, 'Great King! Now you can take us to the World Honored One, since he has left home, we should also follow him and leave home.' At that time, Shuddhodana and the five hundred Shakya youths went together to the Buddha, bowed at his feet, and sat aside. After they were seated, King Shuddhodana said to the Buddha, 'World Honored One! It is excellent that the noble Kshatriya caste should not be surrounded by Brahmins, it is really inappropriate. Now that the World Honored One is of the Kshatriya caste, it is good to have Kshatriyas surrounding him. Now, among the Shakya people of the World Honored One, there are five hundred youths who wish to leave home and receive the full precepts in the Buddha's Dharma, I hope the World Honored One! Will have compassion and allow them, and accept their full precepts.' At that time, after the World Honored One allowed the five hundred Shakya people to leave home and receive the full precepts, he taught them the proper conduct and told them, 'You monks! You can all come and pay respects to the elder monk Upali.' At that time, the five hundred monks first bowed at the Buddha's feet, and then bowed to the elder monk Upali, and after the ceremony was completed, they sat down in order. At that time, the World Honored One again told King Shuddhodana, 'Great King! Now you can bow to the monk Upali, and then in order, bow to the five hundred monks.' At that time, the Great King, after hearing the Buddha's teachings, said to the Buddha, 'Yes, World Honored One! I dare not disobey.' He then rose from his seat, bowed at the Buddha's feet, then bowed to the elder monk Upali, and then in order, bowed to the five hundred monks. After bowing, he returned to his seat in order. At that time, the World Honored One, with a joyful expression, said, 'Now the Shakya people have subdued the arrogance of the Shakya people. They have also destroyed the pride of the Shakya people.' At that time, the monks said to the Buddha, 'It is rare, World Honored One! Upali now, because of the World Honored One, has received the respect and bowing of these five hundred Shakya monks, as well as King Shuddhodana.' After saying these words, the Buddha told the monks, 'You monks! This Upali is not only today receiving the respectful bowing of these five hundred monks and Shuddhodana because of me. You monks! In the past, this Upali, also because of me, once received the kneeling of five hundred ministers, and also received the respectful bowing of that king named Brahmadeva.' At that time, the monks each said to the Buddha, 'How is this matter? We hope the World Honored One! Will explain the cause and conditions for us.' At that time, the World Honored One told the monks, 'I remember in the past in the city of Varanasi, there were two people who were good friends, they were very poor and had no fame in the world. Sometimes, they would take a liter of mung beans from their home and go out of Varanasi to work.'

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。爾時，恒有一辟支佛，往來住彼波羅㮈城，時，辟支佛于晨朝時，著衣持缽，入城乞食。彼二貧人，遙見尊者辟支佛來，威儀庠序平視而進，著僧伽梨，齊亭相稱，執缽不動。彼人見已，得清凈信，于辟支佛，生勇悅心，各相謂言：『我等貧窮，皆由過去未曾逢值如是福田，雖復逢遇，或不恭敬供養瞻侍，我等若當值遇如是勝上福田恭敬供養，今應不遭如此厄難，所謂無財恒常客作，以自存活。我等今者應當持此一升菉豆，奉施仙人，若其憐愍受我所施，我等即應脫此貧苦。』作是念已，將此菉豆奉辟支佛，作如是言：『唯愿尊者！起憐愍心，受我此施。』時辟支佛，于彼二人生憐愍故，受其所施，雖受施已，但辟支佛，皆有一法，欲化眾生，唯現神通，更無方便。時辟支佛，愍彼二人受其施已，即從彼方騰空而行。

佛本行集經卷第五十四

隋天竺三藏阇那崛多譯優波離因緣品中

「爾時，彼等親友二人，見辟支佛飛騰虛空遊行無礙，心大歡喜，遍身踴躍不能自勝，合十指掌，敬禮尊者辟支佛足，乞如是愿：『愿令我等！于未來世，恒常值遇如是教師，或更勝者，彼所說法，我等聞已，速即知解，不生惡道。』作是愿已，時彼一人又別乞愿，愿言：『藉此功德之力，于未來世，恒生大姓婆羅門家，愿能誦持四惟陀論，及以六十種諸技藝等。』而有偈說：

「『非直端心懷正信，　　即得名為上福田， 唯須供養佛與僧，　　並及值遇辟支佛。』

「時彼二人於後命終，一得生於波羅㮈城剎利姓家，即紹王位，名曰梵德；第二人者，生婆羅門大清凈家，名優波伽摩那婆，具解諸論。其優波伽摩那婆，彼時有妻，名曰摩那毗迦，端嚴可喜，觀者不厭，最勝最妙，世所無比，得優波伽摩那婆之所愛敬，若暫不見心即不悅。

「爾時，彼妻摩那毗迦，因為少事有所嫌恨，遂便不共優波伽語。時優波伽，煩冤懊惱，作如是念：『今日我妻摩那毗迦，不共我語，聲音斷絕乃如此也。』后時彼妻摩那毗迦，過夏四月，至於秋節，白優波伽摩那婆言：『善哉聖子！汝今可去往至市肆，買取上妙涂香末香及諸華等。所以然者？秋節四月，今者已至，眾人皆共受五欲樂，我等亦須莊嚴身體受五欲樂

當時，總有一位辟支佛，往來居住在那波羅奈城。那時，辟支佛在清晨時分，穿好衣服，拿著缽，進入城中乞食。那兩個窮人，遠遠地看見尊者辟支佛走來，威儀莊重，舉止安詳，目光平視前方，穿著僧伽梨，整齊得體，拿著缽一動不動。他們看到后，生起了清凈的信心，對辟支佛產生了歡喜敬畏之心，各自說道：『我們之所以貧窮，都是因為過去沒有遇到這樣的福田，即使遇到，或許也沒有恭敬供養瞻仰侍奉。如果我們能夠遇到這樣殊勝的福田，恭敬供養，現在就不會遭受如此困厄，也就是沒有錢財，只能長期做工來維持生計。我們現在應當拿著這一升綠豆，奉獻給這位仙人，如果他能憐憫接受我們的佈施，我們就能擺脫貧困。』他們這樣想著，就拿著綠豆奉獻給辟支佛，說道：『唯愿尊者！發慈悲心，接受我們的佈施。』當時，辟支佛因為憐憫這兩個人，接受了他們的佈施。雖然接受了佈施，但辟支佛都有一種特性，想要教化眾生，只會顯現神通，沒有其他方便。當時，辟支佛憐憫這二人，接受他們的佈施后，就從那裡騰空而起，飛走了。 當時，那兩個親友，看到辟支佛飛騰在虛空中毫無阻礙，心中非常歡喜，全身激動得不能自已，合起十指，恭敬地禮拜辟支佛的腳，祈求這樣的願望：『愿我們！在未來世，能夠常常遇到這樣的導師，或者更加殊勝的導師，他們所說的法，我們聽了之後，能夠迅速理解，不墮入惡道。』許下這個願望后，其中一人又單獨祈求願望，說道：『憑藉這個功德的力量，在未來世，能夠出生在顯赫的婆羅門家族，能夠背誦四吠陀論，以及六十種技藝等。』還有偈語說： 『並非只是心地端正懷有正信，就能被稱為上等福田，唯有供養佛和僧，以及遇到辟支佛，才是上等福田。』 當時，這兩人在後來命終，一人轉生到波羅奈城的剎帝利家族，繼承了王位，名叫梵德；第二個人，轉生到婆羅門清凈的大家族，名叫優波伽摩那婆，精通各種論典。那優波伽摩那婆，當時有一個妻子，名叫摩那毗迦，容貌端莊美麗，令人喜愛，看的人不會厭倦，是最殊勝最美妙的，世上無人能比，得到優波伽摩那婆的愛敬，如果暫時不見，心中就會不悅。 當時，他的妻子摩那毗迦，因為一點小事有所不滿，於是就不和優波伽說話。當時，優波伽煩惱懊悔，這樣想著：『今天我的妻子摩那毗迦，不和我說話，聲音都斷絕了，竟然是這樣。』後來，他的妻子摩那毗迦，過了夏季四個月，到了秋季，對優波伽摩那婆說：『善哉聖子！你現在可以去集市，購買上好的涂香、末香以及各種花朵等。之所以這樣，是因為秋季四個月，現在已經到了，大家都在享受五欲之樂，我們也應該打扮身體，享受五欲之樂。』

At that time, there was always a Pratyekabuddha who would come and reside in the city of Varanasi. Then, in the early morning, this Pratyekabuddha would put on his robes, take his bowl, and enter the city to beg for alms. The two poor men, seeing the venerable Pratyekabuddha coming from afar, with dignified demeanor, walking calmly, looking straight ahead, wearing his sanghati robe, neatly and appropriately, holding his bowl without moving, were filled with pure faith. They developed a joyful and respectful heart towards the Pratyekabuddha, and said to each other: 'Our poverty is due to not having encountered such a field of merit in the past. Even if we had encountered it, perhaps we did not respectfully offer, serve, or attend to it. If we were to encounter such a superior field of merit and respectfully offer to it, we would not be suffering such hardship now, that is, having no wealth and having to work constantly to survive. We should now take this one measure of green beans and offer it to this sage. If he takes pity and accepts our offering, we will be able to escape this poverty.' Thinking this, they took the green beans and offered them to the Pratyekabuddha, saying: 'May the venerable one, with a compassionate heart, accept our offering.' At that time, the Pratyekabuddha, out of compassion for the two men, accepted their offering. Although he accepted the offering, Pratyekabuddhas all have one characteristic: they wish to teach sentient beings, but only through displaying supernatural powers, without any other means. Then, the Pratyekabuddha, taking pity on the two men, after accepting their offering, immediately rose into the air and flew away. At that time, the two friends, seeing the Pratyekabuddha flying through the sky without any hindrance, were overjoyed. Their whole bodies trembled with excitement, and they could not contain themselves. They joined their palms together and respectfully bowed at the feet of the venerable Pratyekabuddha, making this wish: 'May we, in future lives, always encounter such a teacher, or even a more superior one. May we, upon hearing the Dharma they teach, quickly understand it and not fall into evil realms.' After making this wish, one of them made another separate wish, saying: 'By the power of this merit, may I, in future lives, always be born into a prominent Brahmin family, and may I be able to recite the four Vedas, as well as sixty kinds of arts and skills.' There is also a verse that says: 'It is not merely having an upright heart and holding true faith that makes one a superior field of merit. Only by offering to the Buddha and the Sangha, and by encountering a Pratyekabuddha, does one become a superior field of merit.' Later, when these two men died, one was reborn into a Kshatriya family in the city of Varanasi, and inherited the throne, becoming known as King Brahmadeva. The second man was reborn into a large, pure Brahmin family, and was named Upagakamanava, who was well-versed in all the scriptures. This Upagakamanava had a wife at that time, named Manavika, who was beautiful and pleasing, so that those who looked at her would not tire of her. She was the most superior and wonderful, unparalleled in the world, and was loved and respected by Upagakamanava. If he did not see her for a short time, his heart would become unhappy. At that time, his wife, Manavika, because of a small matter, felt resentment, and so she did not speak to Upagakamanava. Then, Upagakamanava was troubled and remorseful, thinking: 'Today, my wife, Manavika, is not speaking to me, her voice is cut off like this.' Later, his wife, Manavika, after the four months of summer, when autumn arrived, said to Upagakamanava: 'Good son! You can now go to the market and buy the best fragrant powders, perfumes, and various flowers. The reason for this is that the four months of autumn have now arrived, and everyone is enjoying the pleasures of the five senses. We should also adorn our bodies and enjoy the pleasures of the five senses.'

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。』

「爾時，優波伽摩那婆聞此語已，歡喜踴躍，遍滿其體，不能自勝，作如是念：『今者我妻摩那毗迦，何期忽爾共我言語？』而優波伽有一金錢，先於余村他邊出舉，遂于午時，日炙大地，陽焰暉赫，其諸地色，猶如赤雞，發其家宅，向彼村落，往欲債錢。于其道路，欲心纏逼，口唱淫歌。當於爾時，與梵德宮，相去不遠。其梵德王，在於樓閣，取納清涼，晝日眠著小時睡覺，忽聞彼人染著五欲作淫歌聲。時王聞已，即復起發自本欲心，而有偈說：

「『或有由於本習氣，　　或復因事動其情， 斯由色慾著愛染，　　亦似蓮華因水生。』

「爾時，梵德聞彼淫歌，忽即驚疑：『此是誰也？于盛日午炎熱之時，染著欲心，口唱淫歌。』作是念已，從窗遙見彼優波伽，于盛午時，大地炎熱，行歌于路，即喚一臣而敕之言：『汝可速往捉彼歌人將向我邊。』其臣聞敕，即白王言：『不敢違旨。』遂至彼邊，捉優波伽，而語之言：『汝摩那婆！去來去來，王今喚汝。』時優波伽，心生恐怖，舉身毛豎，悵怏不樂，作如是念：『今誰知我于梵德邊，有何罪過？令我愁惱。』爾時，大臣將優波伽往即至於梵德王邊，其王見已，即生愛心，生愛心已，向于彼人，而說偈言：

「『日中暉赫正炎熱，　　大地紅色如赤雞， 汝今耽著淫慾歌，　　云何於是不生惱？ 日光普照正炎熾，　　地上融沙彌復熱， 汝今耽著淫慾歌，　　云何於是不生惱？』

「爾時，優波伽摩那婆以偈報彼梵德王言：

「『大王今者非熱惱，　　上天日炙何所及， 唯有求利及失利，　　此是惱中最為惱。 日光雖復大炎熾，　　此為惱中極下惱， 經營種種諸事業，　　如此名為最大惱。』

「時梵德王復問優波伽摩那婆言：『摩那婆！汝於今者經營何事，而於是處熾熱大地而行於路？』爾時，優波伽即以上事向梵德王分別說之。

「爾時，梵德王復告優波伽摩那婆言：『摩那婆！止止莫去！我於今者，與汝兩錢(即天竺金錢)。』其梵德王遂即與之。爾時，優波伽于梵德邊受其錢已，仍復白彼梵德王言：『善哉大王！雖得大王所賜兩錢，我今咨王，更乞一枚，通前得三，我向村落自取一錢，並王所賜，合得四枚，我即得共摩那毗迦供其秋節為五欲樂

現代漢語譯本 當時，優波伽摩那婆聽到這話后，歡喜雀躍，全身充滿了喜悅，無法自持，心想：『我的妻子摩那毗迦，怎麼會突然和我說話呢？』優波伽有一枚金幣，之前借給了其他村莊的人，於是中午時分，太陽炙烤著大地，陽光強烈，地面的顏色如同紅色的公雞，他便從家裡出發，前往那個村莊去討債。在路上，他被慾望纏繞，口中唱著淫穢的歌曲。當時，他離梵德王的宮殿不遠。梵德王正在樓閣上，享受清涼，白天小睡了一會兒，忽然聽到那個人沉溺於五欲而唱淫歌的聲音。國王聽后，心中也生起了慾望，於是說了一首偈： 『有的是因為本來的習性，有的是因為外事而動情，這都是因為執著于愛慾，就像蓮花因水而生一樣。』 當時，梵德王聽到淫歌，立刻感到驚訝：『這是誰啊？在盛夏中午炎熱的時候，沉溺於慾望，口中唱著淫歌。』他這樣想著，從窗戶遠遠地看見優波伽，在盛夏中午，大地炎熱，在路上唱歌，就叫來一個大臣，命令他說：『你快去把那個唱歌的人抓來見我。』大臣聽了命令，就對國王說：『不敢違抗您的旨意。』於是來到優波伽身邊，抓住他，對他說：『你這摩那婆！快走快走，國王現在要見你。』當時，優波伽心中感到恐懼，全身汗毛豎立，悵然不樂，心想：『我到底在梵德王那裡有什麼罪過？讓我如此憂愁。』當時，大臣帶著優波伽來到梵德王面前，國王見到他后，立刻生起了愛慕之心，生起愛慕之心后，對那個人說了一首偈： 『正午時分陽光強烈，大地紅得像紅色的公雞，你現在沉溺於淫慾之歌，怎麼會不感到煩惱呢？陽光普照，正當熾熱，地上融化的沙子更加炎熱，你現在沉溺於淫慾之歌，怎麼會不感到煩惱呢？』 當時，優波伽摩那婆用偈語回答梵德王說： 『大王，現在我並不感到煩惱，天上的太陽炙烤又算得了什麼，只有求取利益和失去利益，這才是最令人煩惱的。陽光雖然非常熾熱，這只是煩惱中最輕微的，經營各種各樣的事業，這才是最大的煩惱。』 當時，梵德王又問優波伽摩那婆說：『摩那婆！你現在在經營什麼事情，竟然在這炎熱的大地上行走？』當時，優波伽就把之前的事情向梵德王詳細地說了。 當時，梵德王又告訴優波伽摩那婆說：『摩那婆！停下，不要走！我現在給你兩枚錢（即天竺金錢）。』梵德王就給了他。當時，優波伽從梵德王那裡得到錢后，又對梵德王說：『大王真是太好了！雖然得到了大王賞賜的兩枚錢，我現在想向大王再要一枚，連同之前的兩枚，一共得到三枚，我到村裡自己取回一枚錢，加上大王所賜的，一共得到四枚，我就可以和摩那毗迦一起過秋節，享受五欲之樂了。』

English version At that time, upon hearing these words, Upaka Manava was filled with joy and elation, his whole body overflowing with happiness, unable to contain himself. He thought, 'How is it that my wife, Manavika, is suddenly speaking to me?' Upaka had a gold coin that he had previously lent to someone in another village. So, at noon, when the sun was scorching the earth, the sunlight intense, and the ground was the color of a red rooster, he set out from his home towards that village to collect his debt. On the way, he was overcome by desire and sang lewd songs. At that time, he was not far from the palace of King Brahmadeva. King Brahmadeva was in his pavilion, enjoying the coolness, having taken a short nap during the day, when he suddenly heard the sound of that man indulging in the five desires and singing lewd songs. Upon hearing this, the king's own desires were aroused, and he spoke a verse: 'Some are moved by their inherent nature, others by external events; this is all due to attachment to desire, just as a lotus flower is born from water.' At that time, King Brahmadeva, upon hearing the lewd song, was immediately surprised: 'Who is this? In the heat of midday, indulging in desire and singing lewd songs.' Thinking this, he looked out the window and saw Upaka, singing on the road in the midday heat. He then summoned a minister and commanded him, 'Go quickly and seize that singer and bring him to me.' The minister, upon hearing the command, said to the king, 'I dare not disobey your order.' He then went to Upaka, seized him, and said, 'You, Manava! Come, come, the king is calling for you.' At that time, Upaka was filled with fear, his hair stood on end, and he was dejected and unhappy, thinking, 'What offense have I committed against King Brahmadeva? Why am I so troubled?' Then, the minister brought Upaka before King Brahmadeva. Upon seeing him, the king immediately felt affection for him. Having felt affection, he spoke a verse to that man: 'The midday sun is intense, the earth is red like a red rooster, you are now indulging in lewd songs, how can you not feel troubled? The sunlight is shining brightly, the ground is melting and even hotter, you are now indulging in lewd songs, how can you not feel troubled?' At that time, Upaka Manava replied to King Brahmadeva with a verse: 'O King, I do not feel troubled now, what is the sun's heat from the sky? Only the pursuit of gain and the loss of gain, this is the greatest of troubles. Although the sunlight is very intense, this is the least of troubles. Managing various affairs, this is the greatest trouble.' At that time, King Brahmadeva asked Upaka Manava, 'Manava! What are you engaged in now, that you are walking on this hot earth?' Then, Upaka explained the previous events to King Brahmadeva in detail. At that time, King Brahmadeva said to Upaka Manava, 'Manava! Stop, do not go! I will give you two coins (i.e., Indian gold coins) now.' King Brahmadeva then gave them to him. At that time, Upaka, having received the coins from King Brahmadeva, said to King Brahmadeva, 'O King, you are truly kind! Although I have received two coins from you, I now ask the king for one more, so that with the previous two, I will have three. I will go to the village and retrieve one coin myself, and with what the king has given, I will have four. Then I can celebrate the autumn festival with Manavika and enjoy the pleasures of the five desires.'

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。』其梵德王復告優波伽摩那婆言：『汝止莫去！我於今者，與汝八錢。』遂便與之。其優波伽受八錢已，復白王言：『善哉大王！愿乞歡喜。今者咨王，更乞一錢，即成九枚，復往聚落，自取一錢，合成十枚。如是因緣，我便得共摩那毗迦，受其秋節五欲之樂。』

「時梵德王復告優波伽摩那婆言：『止止莫去！我今與汝一十六錢。』王即與錢一十六枚。其受錢已，復白王言：『善哉大王！愿乞歡喜。已得王錢一十六枚，今者咨王，更乞一錢，得成十七，復往聚落，自取一錢，合成十八。以是因緣，我即得共摩那毗迦，受五欲樂。』

「爾時，梵德復告彼言：『汝摩那婆！止止莫去！我今與汝三十二錢。』其受錢已，復白王言：『善哉大王！愿乞歡喜。已得王錢三十二枚，今復咨王，更乞一錢，我往聚落，自取一錢，合即總成三十四枚，便得供我摩那毗迦，于其秋節受五欲樂。』

「爾時，梵德復告彼言：『汝摩那婆！止止莫去！我今與汝六十四錢。』時優波伽即受錢已，復白王言：『善哉大王！愿乞歡喜。已得大王六十四錢，今者愿王，更與一錢，我今復往彼村聚落，自取一錢，都合得成六十六枚，便供我與摩那毗迦，受于秋節五欲之樂。』

「爾時，梵德復告彼言：『汝摩那婆！止止莫去！我於今者與汝百錢。』時優波伽受百錢已，復白王言：『善哉大王！愿乞歡喜。我今已得王錢百枚，今咨大王，更乞一錢，我往聚落，復取一錢，合得成其一百二錢，得供我與摩那毗迦共受秋節五欲之樂。』

「爾時，梵德復告彼言：『汝摩那婆！止止莫去！我當別更與汝一村，以為封祿。』而婆羅門為得為貪，是故其人數至王邊，其王即擇最上一村與彼為封。彼得封已，遂即勤劬，不辭勞役，猶如奴僕，伏事彼王。先起后眠，行跡和軟，所作事業悉稱王意。意行端直，如是事王，終不為王有所嫌責。以是因緣，取王顏色，令梵德王歡喜無已，於後復更與優波伽分國半治，王之倉庫亦共分半。彼婆羅門得是優寵，受其五欲具足之樂，無所乏少。如是次第一切所作，悉皆為王撿挍得辦。彼婆羅門，但從己家，來至王宮，王恒枕彼膝上而眠。

「其梵德王，後於一時，枕優波伽膝上而臥，因即睡著

現代漢語譯本：梵德王又對優波伽摩那婆說：『你先別走！我現在給你八個錢。』於是就給了他。優波伽接過八個錢后，又對國王說：『大王英明！請您高興。現在我向您請求，再要一個錢，就成了九個，我再去村子裡自己拿一個錢，就湊成十個。這樣一來，我就可以和摩那毗迦一起享受秋天的五欲之樂了。』 梵德王又對優波伽摩那婆說：『先別走！我現在給你十六個錢。』國王就給了他十六個錢。他接過錢后，又對國王說：『大王英明！請您高興。我已經得到您給的十六個錢，現在我向您請求，再要一個錢，就成了十七個，我再去村子裡自己拿一個錢，就湊成十八個。這樣一來，我就可以和摩那毗迦一起享受五欲之樂了。』 這時，梵德又對他說：『你這摩那婆！先別走！我現在給你三十二個錢。』他接過錢后，又對國王說：『大王英明！請您高興。我已經得到您給的三十二個錢，現在我再向您請求，再要一個錢，我再去村子裡自己拿一個錢，加起來總共就成了三十四個，就可以供我和摩那毗迦在秋天享受五欲之樂了。』 這時，梵德又對他說：『你這摩那婆！先別走！我現在給你六十四個錢。』優波伽接過錢后，又對國王說：『大王英明！請您高興。我已經得到您給的六十四個錢，現在我希望您再給一個錢，我再去村子裡自己拿一個錢，加起來總共就成了六十六個，就可以供我和摩那毗迦一起享受秋天的五欲之樂了。』 這時，梵德又對他說：『你這摩那婆！先別走！我現在給你一百個錢。』優波伽接過一百個錢后，又對國王說：『大王英明！請您高興。我現在已經得到您給的一百個錢，現在我向您請求，再要一個錢，我再去村子裡拿一個錢，加起來就成了一百零二個錢，就可以供我和摩那毗迦一起享受秋天的五欲之樂了。』 這時，梵德又對他說：『你這摩那婆！先別走！我另外再給你一個村子，作為你的封地。』而這個婆羅門因為貪得無厭，所以多次來到國王身邊，國王就選擇最好的一個村子封給他。他得到封地后，就勤勤懇懇，不辭勞苦，像奴僕一樣侍奉國王。他早起晚睡，舉止溫和，所做的事情都符合國王的心意。他行為端正，這樣侍奉國王，國王始終沒有責怪過他。因此，他很得國王的歡心，讓梵德王非常高興，後來又把一半的國土分給優波伽治理，國王的倉庫也分給他一半。這個婆羅門得到這樣的優待，享受著五欲之樂，什麼都不缺少。就這樣，他所做的一切事情，都由國王檢查辦理。這個婆羅門，只是從自己家來到王宮，國王常常枕著他的膝蓋睡覺。 梵德王后來有一次，枕著優波伽的膝蓋睡著了。

English version: King Brahmadatta then said to Upaka Manava, 'Stop, don't go! I will give you eight coins now.' And so he gave them to him. After Upaka received the eight coins, he said to the king again, 'Excellent, great king! May you be pleased. Now I ask of you, great king, for one more coin, which will make nine, and then I will go to the village and take one coin myself, making ten in total. With this, I will be able to enjoy the pleasures of the five senses with Manavika during the autumn festival.' King Brahmadatta then said to Upaka Manava, 'Stop, don't go! I will give you sixteen coins now.' The king then gave him sixteen coins. After receiving the coins, he said to the king again, 'Excellent, great king! May you be pleased. I have already received sixteen coins from you, and now I ask of you, great king, for one more coin, which will make seventeen, and then I will go to the village and take one coin myself, making eighteen in total. With this, I will be able to enjoy the pleasures of the five senses with Manavika.' At that time, Brahmadatta said to him again, 'You Manava! Stop, don't go! I will give you thirty-two coins now.' After receiving the coins, he said to the king again, 'Excellent, great king! May you be pleased. I have already received thirty-two coins from you, and now I ask of you again, for one more coin, and then I will go to the village and take one coin myself, making a total of thirty-four, which will allow me to provide for Manavika and enjoy the pleasures of the five senses during the autumn festival.' At that time, Brahmadatta said to him again, 'You Manava! Stop, don't go! I will give you sixty-four coins now.' After Upaka received the coins, he said to the king again, 'Excellent, great king! May you be pleased. I have already received sixty-four coins from you, and now I wish that you would give me one more coin, and then I will go to the village and take one coin myself, making a total of sixty-six, which will provide for me and Manavika to enjoy the pleasures of the five senses during the autumn festival.' At that time, Brahmadatta said to him again, 'You Manava! Stop, don't go! I will give you one hundred coins now.' After Upaka received one hundred coins, he said to the king again, 'Excellent, great king! May you be pleased. I have already received one hundred coins from you, and now I ask of you, great king, for one more coin, and then I will go to the village and take one coin myself, making a total of one hundred and two coins, which will provide for me and Manavika to enjoy the pleasures of the five senses during the autumn festival.' At that time, Brahmadatta said to him again, 'You Manava! Stop, don't go! I will give you another village as a fief.' And because the Brahmin was greedy, he went to the king many times, and the king chose the best village to give to him as a fief. After receiving the fief, he became diligent and did not shy away from hard work, serving the king like a servant. He rose early and slept late, his behavior was gentle, and everything he did pleased the king. He was upright in his conduct, and in this way he served the king, and the king never found fault with him. Because of this, he gained the king's favor, making King Brahmadatta very happy, and later he even gave Upaka half of the kingdom to govern, and half of the king's treasury as well. This Brahmin received such preferential treatment, enjoying the pleasures of the five senses, lacking nothing. In this way, everything he did was inspected and managed by the king. This Brahmin would only come from his own home to the palace, and the king would often sleep with his head on his lap. Later, King Brahmadatta, at one time, fell asleep with his head on Upaka's lap.

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。時，優波伽見王睡已，心作是念：『云何一國，乃有二王並用威勢，一倉庫內，亦復不合二人共用。我今可覓梵德王，便斷其命根，若得殺者，我即獨取王位治化。』彼優波伽作是念已，欲取刀時，更作是念：『此梵德王，于先為我作此利益，分其半國，與我共治，一切倉庫亦悉分半，我今若殺，是無恩義。』如是第二，又作是念：『云何二人，可得一處共治國化？亦復不合二人共用倉庫財物。』乃至第三念已還悔：『我若殺彼，必當成我無恩義行。』

「時優波伽，作是念已，舉聲叫哭。時梵德王，聞此哭聲，忽然睡覺，覺已問彼優波伽言：『汝今云何作此大聲？』時優波伽向梵德王廣說前事。時，梵德王而心不信彼優波伽有如此事，而語之言：『優波伽！汝應定無如此之事。汝優波伽！莫作是語！』時優波伽尋復語彼梵德王言：『大王今者當信我語，我實起發如是噁心。』時優波伽復更思惟，作如是念：『我今忽發如是噁心，因何事相？』正觀思已，作如是言：『我發如是惡事相者，莫不由於為五欲故，為王位故。我亦不須貪此王位，亦復不須貪其世樂，我因此事，生是噁心，我今唯可舍家出家。』即白王言：『大王！今者知我將欲舍家出家。』

「時，梵德王語優波伽：『莫作是語！我既與汝分國半治，倉庫亦半，我於今者，與汝腹心，無有一人如似汝者。汝若出家，我今心意，定不安樂。』其優波伽復語王言：『善哉大王！愿垂許我舍家出家。我今決定出家不疑，於我法行莫生留難。』時，梵德王又復告彼優波伽言：『如汝所樂隨意而作。』

「爾時，波羅㮈城，有一瓦師，于先出家，行仙人行，依彼城住。時彼仙人，有大威德，已成五通，即能以手摸日月輪。時優波伽依彼仙人，剃除鬚髮。既出家已，勇猛精進，即成四禪，復得五通，大有威力，亦能以手摸日月輪。其梵德王聞優波伽舍家出家，成就大仙，有大威德，亦能以手摸日月輪，聞已微笑，入于宮內，對諸宮人，而說偈言：

「『優波造善未經久，　　已獲利益果報深， 彼仙善哉得人身，　　捨棄五欲出家行。』

「爾時，宮人聞梵德王說是偈已，其心皆悉憂愁不樂，遂共白彼梵德王言：『大王！當知，彼人本昔販賣博戲，執杖行乞，以自活命

現代漢語譯本：當時，優波伽見國王睡著了，心裡想：『怎麼一個國家，會有兩個國王同時行使權力，一個倉庫里，也不應該兩個人共同使用。我現在可以去找梵德王，然後斷絕他的性命，如果能殺了他，我就能獨自取得王位統治國家。』他這樣想后，正要拿刀時，又想：『這個梵德王，之前對我很好，分了一半國家，和我共同治理，所有的倉庫也都分了一半，我現在如果殺了他，就太沒有恩義了。』這樣想著，第二次又想：『怎麼能讓兩個人，在一個地方共同治理國家呢？也不應該兩個人共同使用倉庫財物。』直到第三次想了之後又後悔：『我如果殺了他，一定會成為一個沒有恩義的人。』 現代漢語譯本：這時，優波伽這樣想后，就大聲哭了起來。梵德王聽到哭聲，突然醒了，醒來后問優波伽說：『你現在為什麼大聲哭泣？』優波伽就向梵德王詳細說了之前的事情。當時，梵德王心裡不相信優波伽會做這樣的事，就對他說：『優波伽！你一定沒有做這樣的事。優波伽！不要說這樣的話！』優波伽又對梵德王說：『大王現在應該相信我的話，我確實起了這樣的惡念。』優波伽又進一步思考，這樣想：『我今天突然起了這樣的惡念，是因為什麼呢？』仔細思考後，這樣說：『我之所以會產生這樣的惡念，莫不是因為五欲的緣故，爲了王位的緣故。我也不需要貪圖這個王位，也不需要貪圖世俗的快樂，我因為這件事，產生了這樣的惡念，我現在只能捨棄家庭出家。』就對國王說：『大王！現在你知道我將要捨棄家庭出家了。』 現代漢語譯本：當時，梵德王對優波伽說：『不要說這樣的話！我已經和你分了一半國家共同治理，倉庫也分了一半，我現在，和你最親近，沒有一個人像你一樣。你如果出家，我心裡一定不會安樂。』優波伽又對國王說：『很好，大王！希望您允許我捨棄家庭出家。我現在決定出家，不會猶豫，不要阻礙我的修行。』當時，梵德王又對優波伽說：『就按你喜歡的去做吧。』 現代漢語譯本：當時，波羅㮈城，有一個瓦匠，之前出家，修行仙人的行為，住在那個城裡。那個仙人，有很大的威德，已經修成了五神通，能夠用手觸控日月。優波伽就依附那個仙人，剃除了鬚髮。出家后，勇猛精進，就修成了四禪，又得到了五神通，有很大的威力，也能用手觸控日月。梵德王聽到優波伽捨棄家庭出家，成就了大仙，有很大的威德，也能用手觸控日月，聽了之後微笑，進入宮內，對宮人們，說了偈語： 現代漢語譯本：『優波伽造善不久，已經獲得深厚的利益果報，那個仙人真好，得到了人身，捨棄五欲出家修行。』 現代漢語譯本：當時，宮人們聽到梵德王說了這個偈語后，心裡都憂愁不樂，就一起對梵德王說：『大王！您應該知道，那個人以前販賣貨物，賭博，拿著棍子乞討，以此來維持生活。』

English version: At that time, Upagaka saw that the king was asleep, and thought in his heart: 'How can there be two kings wielding power in one country, and it is not appropriate for two people to share one warehouse. I can now seek out King Brahmadeva and cut off his life. If I can kill him, I will take the throne and rule alone.' After thinking this, as he was about to take the knife, he thought again: 'This King Brahmadeva has previously done me a great favor, dividing half of the country and ruling with me, and all the warehouses were also divided in half. If I kill him now, it would be ungrateful.' Thinking this, he thought a second time: 'How can two people rule a country together in one place? It is also not appropriate for two people to share warehouse property.' Until the third time he thought, he regretted: 'If I kill him, I will surely become an ungrateful person.' English version: At this time, after Upagaka thought this, he cried out loudly. King Brahmadeva heard the crying and suddenly woke up. After waking up, he asked Upagaka: 'Why are you crying so loudly?' Upagaka then told King Brahmadeva in detail what had happened before. At that time, King Brahmadeva did not believe that Upagaka would do such a thing, and said to him: 'Upagaka! You must not have done such a thing. Upagaka! Do not say such things!' Upagaka then said to King Brahmadeva: 'Great King, you should now believe my words, I did indeed have such an evil thought.' Upagaka further contemplated, thinking: 'Why did I suddenly have such an evil thought today?' After careful consideration, he said: 'The reason I had such an evil thought must be because of the five desires, for the sake of the throne. I do not need to covet this throne, nor do I need to covet worldly pleasures. Because of this matter, I have had such an evil thought. Now I can only abandon my family and become a monk.' He then said to the king: 'Great King! Now you know that I am about to abandon my family and become a monk.' English version: At that time, King Brahmadeva said to Upagaka: 'Do not say such things! I have already divided half of the country with you to rule together, and the warehouses are also divided in half. Now, I am closest to you, and there is no one like you. If you become a monk, my heart will surely be uneasy.' Upagaka then said to the king: 'Very well, Great King! I hope you will allow me to abandon my family and become a monk. I have decided to become a monk, and I will not hesitate. Do not hinder my practice.' At that time, King Brahmadeva again said to Upagaka: 'Do as you please.' English version: At that time, in the city of Varanasi, there was a potter who had previously become a monk, practicing the ways of a hermit, and lived in that city. That hermit had great power and virtue, had already attained the five supernatural powers, and could touch the sun and moon with his hand. Upagaka then followed that hermit, shaved his head and beard. After becoming a monk, he was brave and diligent, and attained the four dhyanas, and also obtained the five supernatural powers, had great power, and could also touch the sun and moon with his hand. King Brahmadeva heard that Upagaka had abandoned his family and become a monk, had become a great hermit, had great power and virtue, and could also touch the sun and moon with his hand. After hearing this, he smiled, entered the palace, and said a verse to the palace attendants: English version: 'Upagaka has done good deeds not long ago, and has already obtained deep benefits and rewards. That hermit is truly good, having obtained a human body, abandoning the five desires and practicing as a monk.' English version: At that time, after the palace attendants heard King Brahmadeva say this verse, their hearts were all worried and unhappy, and they all said to King Brahmadeva: 'Great King! You should know that that person used to sell goods, gamble, carry a stick and beg, to make a living.'

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。婆羅門人，威力鮮少，是故出家。大王！今者莫學彼人捨棄家國而出家也。』

「爾時，梵德有剃髮師，其人名曰𠷐伽波羅，舊來恒可梵德王心。時，梵德王追覓喚彼剃鬚發師，而敕之言：『𠷐伽波羅！汝今為我剃治鬚髮。』作是語已，于即睡眠。時，剃髮師𠷐伽波羅，見王睡已，便即剃治王之鬚髮。如是治已，而梵德王，睡眠不覺。王后覺已，謂剃髮師𠷐伽波羅：『我已有敕，令汝與我剃治鬚髮，云何不也？』作是語已，𠷐伽波羅白梵德王：『我已治訖，但王睡眠而不覺也。』

「爾時，梵德取鏡自照，見己鬚髮治理已訖，見已生喜，因即敕彼𠷐伽波羅：『汝當受我最勝村落，我更與汝，稱意樂事。』

「時，剃髮師𠷐伽波羅，白梵德王：『我共宮內王之眷屬，委曲評論，然後報王。』作是語已，拜辭而去。其剃髮師𠷐伽波羅，本于王宮出入無礙，遂即入宮，白宮人言：『王已許我最勝村落以為封邑，諸后妃等，意悉云何？可取已不？』爾時，妃后告彼𠷐伽波羅言曰：『𠷐伽波羅！汝於今者何用取王最勝村落？我等現在足能與汝金銀珍寶，但我有所囑託汝事，為我辦不？』其剃髮師𠷐伽波羅，問宮人言：『妃等今者有何事業？令我欲辦。』時諸妃等，即告彼之剃髮師言：『大王比來每入宮內，恒說一偈，作如是言：

「『「優波造善未經久，　　而得利益果報深， 彼仙善哉得人身，　　捨棄五欲出家行。」

「『我等於時，聞王此偈，即作是念：「將恐大王舍位出家。」善哉善哉！𠷐伽波羅！汝至王邊，問斯偈意，其義云何？』

「爾時，𠷐伽波羅即往馳詣梵德王所，到已白言：『大王！許我最勝村落，我今不用如此之愿。但欲知王每入宮內于妃后前所說之偈：

「『善哉大王！愿為我說如此偈意，其理如何？今從大王，乞如是愿。』

「時，梵德王告剃髮師𠷐伽波羅：『我聞優波伽摩那婆，舍半國位而求出家，得成仙人，有大威力，能以手掌，摩日月輪。我今正以五欲醉亂貪著於斯，是故我今仰羨于彼，數入宮內而說是偈。』

「時，剃髮師𠷐伽波羅，即入宮內，至妃後邊，說如是言：『諸妃后等！莫慮大王欲出家也，大王今者定不出家

現代漢語譯本 『婆羅門人，力量微弱，所以才出家。大王！現在不要學他們那樣捨棄家國而出家。』 『當時，梵德有一個理髮師，名叫𠷐伽波羅，一直很得梵德王的歡心。當時，梵德王叫人找來那個理髮師，命令他說：『𠷐伽波羅！你現在為我剃鬚理髮。』說完這話，就睡著了。當時，理髮師𠷐伽波羅見國王睡著了，就給他剃鬚理髮。這樣處理完后，梵德王還在睡，沒有醒來。國王醒來后，對理髮師𠷐伽波羅說：『我已經命令你為我剃鬚理髮了，為什麼不做呢？』說完這話，𠷐伽波羅對梵德王說：『我已經做完了，只是您睡著了沒有察覺。』 『當時，梵德王拿起鏡子照自己，看到自己的鬚髮已經理好了，感到很高興，於是命令𠷐伽波羅說：『你應當接受我最好的村落，我還會給你稱心如意的東西。』 『當時，理髮師𠷐伽波羅對梵德王說：『我要和宮內的王室眷屬商量一下，然後再回復大王。』說完這話，就告辭離開了。那個理髮師𠷐伽波羅，本來在王宮裡出入沒有阻礙，於是就進入宮中，對宮人說：『國王已經答應給我最好的村落作為封地，各位后妃們，你們覺得怎麼樣？可以接受嗎？』當時，妃子們對𠷐伽波羅說：『𠷐伽波羅！你現在要國王最好的村落有什麼用？我們現在足夠給你金銀珠寶，但是我們有一件事要囑託你，你能辦到嗎？』那個理髮師𠷐伽波羅問宮人說：『各位妃子現在有什麼事？要我去做。』當時，妃子們就告訴那個理髮師說：『大王最近每次進入宮中，總是說一首偈子，像這樣說：』 『「優波造善不久，就得到深厚的利益果報，那位仙人真好，得到了人身，捨棄五欲而出家修行。」』 『我們當時，聽到國王這首偈子，就想：『恐怕大王要捨棄王位出家。』太好了！太好了！𠷐伽波羅！你到國王那裡，問問這首偈子的意思，它的含義是什麼？』 『當時，𠷐伽波羅就前往梵德王那裡，到了之後說：『大王！您答應給我最好的村落，我現在不想要這個願望。只是想知道大王每次進入宮中在妃子們面前所說的偈子：』 『「善哉大王！希望您為我說說這首偈子的意思，它的道理是什麼？現在向大王請求這個願望。」』 『當時，梵德王告訴理髮師𠷐伽波羅說：『我聽說優波伽摩那婆，捨棄半個國家的王位而出家，成為仙人，有很大的力量，能用手掌摩擦日月。我現在正被五欲迷惑，貪戀這些，所以現在我羨慕他，多次進入宮中說這首偈子。』 『當時，理髮師𠷐伽波羅，就進入宮中，到妃子們那裡，這樣說：『各位妃子！不要擔心大王要出家，大王現在肯定不會出家』

English version 'The Brahmins, having little power, therefore renounce their homes. O King! Now do not learn from those people who abandon their homes and countries to become monks.' 'At that time, King Brahmadatta had a barber named Kṣurakara, who had always been favored by King Brahmadatta. Then, King Brahmadatta summoned the barber and ordered him, 'Kṣurakara! Now shave my beard and hair.' After saying this, he fell asleep. Then, the barber Kṣurakara, seeing that the king was asleep, shaved the king's beard and hair. After finishing, King Brahmadatta was still asleep and did not wake up. When the king woke up, he said to the barber Kṣurakara, 'I have already ordered you to shave my beard and hair, why didn't you do it?' After saying this, Kṣurakara replied to King Brahmadatta, 'I have already finished, but you were asleep and did not notice.' 'Then, King Brahmadatta took a mirror and looked at himself, seeing that his beard and hair had been taken care of, he was very happy, and then ordered Kṣurakara, 'You should receive my best village, and I will give you whatever you desire.' 'Then, the barber Kṣurakara said to King Brahmadatta, 'I will discuss it with the royal family in the palace, and then reply to the king.' After saying this, he took his leave and departed. The barber Kṣurakara, who had always had free access to the palace, then entered the palace and said to the palace people, 'The king has promised to give me the best village as a fief, what do you, the consorts, think? Can I accept it?' At that time, the consorts said to Kṣurakara, 'Kṣurakara! What use do you have for the king's best village now? We can give you enough gold and silver treasures, but we have something to entrust to you, can you do it?' The barber Kṣurakara asked the palace people, 'What do you consorts want me to do?' Then, the consorts told the barber, 'The king has recently been saying a verse every time he enters the palace, saying like this:' '「Upaka, having done good deeds not long ago, obtained deep benefits and rewards. That sage is truly good, having obtained a human body, abandoning the five desires and practicing asceticism.」' 'At that time, when we heard this verse from the king, we thought, 「Perhaps the king will abandon his throne and become a monk.」 Excellent! Excellent! Kṣurakara! You go to the king and ask about the meaning of this verse, what does it mean?' 'Then, Kṣurakara went to King Brahmadatta, and after arriving, said, 'O King! You promised to give me the best village, but I do not want this wish now. I just want to know the verse that the king says every time he enters the palace in front of the consorts:' '「Excellent, O King! I hope you can tell me the meaning of this verse, what is its principle? Now I ask this wish from the king.」' 'Then, King Brahmadatta told the barber Kṣurakara, 'I heard that Upaka Gamana, abandoning half of his kingdom to become a monk, became a sage, with great power, able to rub the sun and moon with his palm. I am now intoxicated by the five desires, greedy for these, so now I admire him, and often enter the palace to say this verse.' 'Then, the barber Kṣurakara, entered the palace, went to the consorts, and said, 'O consorts! Do not worry that the king wants to become a monk, the king will definitely not become a monk now.'

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。』時彼后妃，聞剃髮師𠷐伽波羅說此語已，皆悉歡悅，心懷踴躍，遍滿其體，不能自勝，將諸瓔珞，莊嚴己身，而告之言：『𠷐伽波羅！我此瓔珞，今悉施汝，汝今更莫為活命故造作諸業。』𠷐伽波羅見是事已，作如是念：『彼優波伽，既舍如此半國王位，而求出家，今梵德王，仰羨于彼；我今何故不作是事，而使一切世間羨我？然此後妃，將諸瓔珞，以施我者，我若順從此後妃意，事必不善，我於今者，亦可捨棄而從出家。』𠷐伽波羅，作是念已，詣梵德所，而白言曰：『大王：許我以前事者，我今意樂捨棄出家。』時梵德王而問之言：『𠷐伽波羅！汝今意者欲于誰邊而出家也？』𠷐伽波羅白言：『大王！我欲往至優波伽邊而出家耳。』時梵德王，而告之言：『𠷐伽波羅！如汝意見，隨愿而作。』

「爾時，𠷐伽波羅自剃鬚發，至優波伽仙人之所，于即出家。既出家已，勤劬精進，尋獲四禪及以五通，得大威神，有大威德，亦能以手摩日月輪。其梵德王，既復聞彼𠷐伽波羅得出家已，成大神仙，有大威力，復能以手摸日月輪，聞此事已，不勝仰羨，欲求見彼。告諸臣言：『諸大臣等！我今欲往彼仙人所，共彼相見。』時諸臣等，而白王言：『大王不然！大王今者不合身自往彼人所，我等遣使，喚彼仙來。』時梵德王報諸臣言：『卿等！今者應無此理，汝等莫作如是之語。上世已來，無如此法，而有諸仙，身不自在，而從喚也。我等今者身自往彼，此是如法。何以故？彼仙人等，是大福田，堪受供養，我等必須身自至彼。』

「時，梵德王乘自威德，莊嚴備辦五百乘車，左右圍繞，及以五百諸大臣等，從波羅㮈出詣向彼諸仙人所，自欲光顯于彼世界。

「爾時，仙人𠷐伽波羅，遙見王來，及至白王：『善來梵德！希能遠至。』

「爾時，彼等五百諸臣，怨恨瞋彼𠷐伽波羅，出粗獷言：『汝是下賤，淫女所生，穢濁不凈，恒洗垢膩，云何今日喚大王名？』

「時，梵德王止彼臣言：『勿作是語！仙法如是，喚人名字，但此仙人，有其戒行，有大威力。』時梵德王，即向諸臣，而說偈言：

「『卿等莫恨此仙人，　　此仙修行已具足， 所有苦事能行故，　　得度一切苦怖畏， 心既得舍一切惡，　　即非剃除及瓦師

『當時，那些后妃們，聽到剃髮師𠷐伽波羅說了這些話后，都非常高興，心中充滿了喜悅，全身都感到激動，無法自持。她們拿出各種瓔珞，裝飾自己，然後對他說：『𠷐伽波羅！我把這些瓔珞都送給你，你以後不要爲了活命而做那些工作了。』𠷐伽波羅看到這種情況后，心想：『那個優波伽，既然捨棄了半個國王的地位，而出家修行，現在梵德王都羨慕他；我為什麼不也這樣做，讓世人都羨慕我呢？這些后妃們，把瓔珞送給我，如果我順從她們的意思，事情肯定不好，我現在也可以捨棄一切而出家。』𠷐伽波羅這樣想后，就去見梵德王，對他說：『大王：如果允許我之前的事情，我現在就想捨棄一切而出家。』當時梵德王問他說：『𠷐伽波羅！你現在想在誰那裡出家呢？』𠷐伽波羅回答說：『大王！我想去優波伽那裡出家。』當時梵德王對他說：『𠷐伽波羅！就按你的想法去做吧。』 『那時，𠷐伽波羅自己剃了鬚髮，去到優波伽仙人的住處，就在那裡出家了。出家后，他勤奮精進，很快就獲得了四禪和五神通，有了強大的威力和德行，甚至可以用手觸控日月。梵德王聽說𠷐伽波羅出家后，成了大神仙，有強大的威力，還能用手觸控日月，聽到這些事後，非常羨慕，想去見他。就告訴大臣們說：『各位大臣！我現在想去那位仙人的住處，和他見面。』大臣們對他說：『大王，不能這樣！大王您不應該親自去見他，我們派使者去，把他叫來就行了。』梵德王對大臣們說：『你們說的不對！你們不要這樣說。自古以來，沒有這樣的規矩，讓仙人不能自由行動，而被叫來。我們現在應該親自去見他，這才是合乎禮儀的。為什麼呢？因為那些仙人，是大福田，值得我們供養，我們必須親自去拜訪他們。』 『當時，梵德王憑藉自己的威望，準備了五百輛裝飾華麗的馬車，左右有五百位大臣跟隨，從波羅㮈出發，前往那些仙人的住處，想要光耀那個地方。』 『那時，仙人𠷐伽波羅，遠遠地看到國王來了，就對國王說：『梵德，歡迎你來！很高興你能遠道而來。』 『當時，那五百位大臣，怨恨並責罵𠷐伽波羅，說出粗魯的話：『你這個，所生的，骯髒不潔，整天洗污垢，怎麼今天敢直呼大王的名字？』 『當時，梵德王制止那些大臣說：『不要這樣說！仙人的規矩就是這樣，直呼其名，但這位仙人，有戒律，有大威力。』當時梵德王，就對大臣們說了偈語： 『你們不要怨恨這位仙人，這位仙人修行已經圓滿， 所有苦難的事情都能做到，因此能度過一切苦難和恐懼， 心已經捨棄一切惡行，就不是剃頭匠和瓦匠了。』

'At that time, the concubines, upon hearing these words from the barber 𠷐伽波羅, were all delighted, their hearts filled with joy, their bodies trembling with excitement, unable to contain themselves. They took out various ornaments, adorned themselves, and said to him: '𠷐伽波羅! I give you all these ornaments. From now on, do not engage in those works for the sake of survival.' Upon seeing this, 𠷐伽波羅 thought: 'That Upaka, having given up half of his kingdom to become a monk, is now admired by King Brahmadeva; why shouldn't I do the same, so that the world will admire me? These concubines, giving me ornaments, if I follow their wishes, things will surely go wrong. I can also give up everything and become a monk.' Having thought this, 𠷐伽波羅 went to see King Brahmadeva and said: 'Your Majesty, if you allow me to do what I have been doing, I now wish to give up everything and become a monk.' Then King Brahmadeva asked him: '𠷐伽波羅! Where do you wish to become a monk?' 𠷐伽波羅 replied: 'Your Majesty! I wish to go to Upaka to become a monk.' Then King Brahmadeva said to him: '𠷐伽波羅! Do as you wish.' 'At that time, 𠷐伽波羅 shaved his own head and beard, went to the abode of the sage Upaka, and became a monk there. After becoming a monk, he diligently practiced, quickly attaining the four dhyanas and the five supernormal powers, possessing great power and virtue, even able to touch the sun and moon with his hand. King Brahmadeva, upon hearing that 𠷐伽波羅 had become a great sage, possessing great power, and able to touch the sun and moon with his hand, was filled with admiration and wished to see him. He told his ministers: 'My ministers! I now wish to go to the sage's abode and meet him.' The ministers said to him: 'Your Majesty, that is not appropriate! Your Majesty should not go to see him in person. We can send a messenger to summon him.' King Brahmadeva said to his ministers: 'What you say is not right! You should not say such things. Since ancient times, there has been no such rule that sages cannot move freely and are summoned. We should go to see him in person, that is the proper way. Why? Because those sages are great fields of merit, worthy of our offerings, and we must go to visit them in person.' 'At that time, King Brahmadeva, relying on his own prestige, prepared five hundred ornately decorated chariots, accompanied by five hundred ministers, and set out from Varanasi towards the abode of the sages, wishing to glorify that place.' 'At that time, the sage 𠷐伽波羅, seeing the king coming from afar, said to the king: 'Welcome, Brahmadeva! It is a pleasure that you have come from so far.' 'At that time, the five hundred ministers, resenting and scolding 𠷐伽波羅, spoke rudely: 'You, born of , , filthy and unclean, constantly washing away dirt, how dare you call the king by his name today?' 'At that time, King Brahmadeva stopped the ministers, saying: 'Do not speak like that! It is the custom of sages to call people by their names, but this sage has precepts and great power.' Then King Brahmadeva spoke a verse to the ministers: 'You should not resent this sage, this sage's practice is complete, He can endure all hardships, therefore he can overcome all suffering and fear, His heart has abandoned all evil deeds, he is no longer a barber or a potter.'

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。 𠷐伽波羅已苦行，　　降伏我故喚名字， 現得忍力汝等看，　　降伏諸根獲證果， 得諸天人所敬重，　　即天人中最為勝。』」

「爾時，梵德王及宮內諸婇女等，于先頂禮仙人之足，卻住一面，而彼五百諸大臣等，尋復頂禮彼仙人足，既頂禮已，然後復禮𠷐伽波羅仙人之足，次後亦禮瓦師之足。其梵德王，一面坐已，慰諸仙言：『諸尊者輩！身體康和安隱以不？所求活命不至勞也？無人惱亂諸仙人也。』

「爾時，仙等報梵德言：『如是大王！此事須忍，但王體內安和已不？一切眷屬及諸大臣，國內民庶，悉安隱不？』作是語已，彼等諸仙，為梵德王，說法教化，令心歡喜增長功德。時梵德王，蒙彼諸仙說法教化，令心歡喜增長功德，從坐而起，頂禮諸仙，還其本處。」

爾時，佛告諸比丘言：「汝等若有心疑，彼時優波伽者，其人是誰？莫作異見，即我身是。

「汝等比丘！或有心疑，彼時仙人𠷐伽波羅剃髮師者，其人是誰？莫作異見，此優波離比丘是也。

「汝等比丘！或有心疑，于彼之時，梵德王者，其人是誰？莫作異見，此即輸頭檀王是也。

「汝等比丘！或有心疑，彼時五百諸大臣等，其人是誰？莫作異見，即今五百比丘是也。諸比丘！於時優波離比丘，亦因我得五百大臣恭敬禮拜，並及得彼梵德王禮。今亦如此，復因我得五百比丘，及輸頭檀王之所禮拜。」

爾時，世尊告諸比丘：「汝等比丘！若欲善知於我聲聞弟子之中持律最者，謂優波離比丘是也。」

爾時，諸比丘作是念言：「其優波離，昔作何業？乘彼業報，生剃髮師下賤之家。復作何業？乘其業報，而得出家，受具足戒，獲羅漢果，今得如來授其記言：『汝諸比丘於我聲聞弟子之中，持律最者，謂優波離比丘是也。』」時，諸比丘作是語已，往詣佛所，白言：「世尊！其彼長老優波離者，昔作何業？乘彼報故，生剃髮師下賤之中。復作何業？乘彼業故，而得出家，受具足戒，得羅漢果，即得如來授其記別，稱我聲聞弟子之中持律第一。」

爾時，佛告諸比丘言：「汝諸比丘！我念往昔，在於此城，有剃髮師，其人娉求稱自門戶剃髮師家娶女為妻，其後不久，產生一子。彼剃髮師，尋時遇患，雖加醫療治而不差，因其所患，乃至命終

現代漢語譯本 『迦波羅已經苦行，爲了降伏我而呼喚我的名字，現在你們看我獲得了忍耐的力量，我降伏了諸根，獲得了證悟的果位，得到了諸天和人的尊敬，是天人之中最為殊勝的。』 『當時，梵德王和宮內的眾多妃嬪等，先頂禮了仙人的腳，然後退到一旁站立。那五百位大臣也接著頂禮了仙人的腳，頂禮完畢后，又頂禮了迦波羅仙人的腳，最後也頂禮了瓦師的腳。梵德王在一旁坐下後，慰問眾仙人說：『各位尊者！身體康健安穩嗎？爲了維持生命而奔波勞累嗎？沒有人來打擾各位仙人吧？』 『當時，眾仙人回答梵德王說：『是的，大王！這些都需要忍耐。只是大王您身體安康嗎？所有的眷屬和大臣，國內的百姓，都安穩嗎？』說完這些話后，眾仙人為梵德王說法教化，使他內心歡喜，增長功德。當時，梵德王受到眾仙人的說法教化，內心歡喜，增長功德，便從座位上站起來，頂禮眾仙人，然後回到自己的位置。』 當時，佛陀告訴眾比丘說：『你們如果心中疑惑，當時的那位優波伽是誰？不要有其他想法，那就是我的前身。 『你們比丘！如果心中疑惑，當時那位仙人迦波羅的剃髮師是誰？不要有其他想法，那就是優波離比丘。 『你們比丘！如果心中疑惑，當時的那位梵德王是誰？不要有其他想法，那就是輸頭檀王。 『你們比丘！如果心中疑惑，當時的那五百位大臣是誰？不要有其他想法，那就是現在的五百位比丘。諸位比丘！當時優波離比丘，也因為我而得到五百位大臣的恭敬禮拜，以及梵德王的禮敬。現在也是如此，又因為我而得到五百位比丘和輸頭檀王的禮拜。』 當時，世尊告訴眾比丘：『你們比丘！如果想好好了解我的聲聞弟子中持戒律最嚴格的人，那就是優波離比丘。』 當時，眾比丘這樣想：『這位優波離，過去做了什麼業？因為那個業報，出生在剃髮師的家庭。又做了什麼業？因為那個業報，而出家，受具足戒，獲得羅漢果，現在得到如來的授記說：『你們比丘中，我的聲聞弟子中持戒律最嚴格的人，就是優波離比丘。』當時，眾比丘說完這些話后，前往佛陀那裡，稟告說：『世尊！那位長老優波離，過去做了什麼業？因為那個業報，出生在剃髮師的家庭。又做了什麼業？因為那個業報，而出家，受具足戒，獲得羅漢果，並且得到如來的授記，稱他為我的聲聞弟子中持戒律第一。』 當時，佛陀告訴眾比丘說：『你們比丘！我回憶過去，在這個城市裡，有一個剃髮師，他娶了一個同是剃髮師家的女子為妻，不久之後，生了一個兒子。那個剃髮師，很快就生病了，雖然經過治療，但病情沒有好轉，因為這個病，最終去世了。

English version 'Kapila has practiced austerities, calling out my name to subdue me. Now you see that I have obtained the power of patience. I have subdued my senses and attained the fruit of enlightenment. I am respected by gods and humans, and I am the most excellent among gods and humans.' 'At that time, King Brahmadeva and the many concubines in the palace first bowed at the feet of the ascetic, and then stood aside. The five hundred ministers also bowed at the feet of the ascetic, and after bowing, they bowed at the feet of the ascetic Kapila, and finally they also bowed at the feet of the potter. After King Brahmadeva sat down on one side, he comforted the ascetics, saying, 'Venerable ones! Are your bodies healthy and peaceful? Do you have to work hard to maintain your lives? Is no one disturbing you ascetics?' 'At that time, the ascetics replied to King Brahmadeva, 'Yes, great king! These things must be endured. But is your body healthy, great king? Are all your family members and ministers, and the people of the country, all peaceful?' After saying these words, the ascetics preached the Dharma to King Brahmadeva, causing his heart to rejoice and his merits to increase. At that time, King Brahmadeva, having received the Dharma teachings of the ascetics, causing his heart to rejoice and his merits to increase, rose from his seat, bowed to the ascetics, and returned to his place.' At that time, the Buddha said to the monks, 'If you have any doubts in your minds, who was that Upaka at that time? Do not have any other ideas, it was my former self. 'You monks! If you have any doubts in your minds, who was the barber of the ascetic Kapila at that time? Do not have any other ideas, it was the monk Upali. 'You monks! If you have any doubts in your minds, who was that King Brahmadeva at that time? Do not have any other ideas, it was King Suddhodana. 'You monks! If you have any doubts in your minds, who were those five hundred ministers at that time? Do not have any other ideas, they are the five hundred monks of today. Monks! At that time, the monk Upali also received the respectful bowing of five hundred ministers and the respect of King Brahmadeva because of me. It is the same now, he receives the bowing of five hundred monks and King Suddhodana because of me.' At that time, the World Honored One told the monks, 'You monks! If you want to know well who is the most disciplined among my disciples, it is the monk Upali.' At that time, the monks thought, 'What karma did this Upali do in the past? Because of that karmic retribution, he was born into the family of a barber. What karma did he do again? Because of that karmic retribution, he left home, received full ordination, attained the fruit of an Arhat, and now received the Buddha's prediction, saying, 'Among you monks, the most disciplined among my disciples is the monk Upali.' At that time, after the monks said these words, they went to the Buddha and reported, 'World Honored One! What karma did that elder Upali do in the past? Because of that retribution, he was born into the family of a barber. What karma did he do again? Because of that retribution, he left home, received full ordination, attained the fruit of an Arhat, and received the Buddha's prediction, calling him the first in discipline among my disciples.' At that time, the Buddha told the monks, 'You monks! I remember in the past, in this city, there was a barber, who married a woman from a barber's family. Not long after, they had a son. That barber soon fell ill, and although he was treated, his condition did not improve. Because of this illness, he eventually passed away.'

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。既命終已，剃髮師妻，將彼童兒，付自兄弟，口告之言：『此之童兒，是汝𡖦甥，今將相付，汝等必須教此童兒，自父本業。』彼剃髮師，聞其姊妹作是語已，受此童兒，遂便教授彼父本業。彼剃髮師，恒在王宮，王所敬重，每為國王，剃除鬚髮，不大在外為人剃治。時王敕給白象一頭，任所乘馳東西南北，又給金筒，安置剃刀，及余雜事，而敕之言：『凡無佛世，有辟支佛，猶如犀牛，獨行出時，當作利益。』尋于彼時，有辟支佛，頭須爪發，悉皆長利，來到彼時剃髮師邊，而告之言：『善哉賢首！愿當與我剃除鬚髮。』時剃髮師報辟支佛作如是言：『善哉大仙！若欲然者，聽待明日，晨朝早來，必當與仙剃除鬚髮。』時彼尊者辟支仙人聞此語已，尋時還去。過於彼夜，晨朝起時，著衣持缽，還復詣彼剃髮師邊，作如是言：『善哉賢首！今當與我剃除鬚髮。』時，剃髮師還復白彼辟支佛言：『善哉大仙！若必然者，聽至日晚，即與仙剃。』如是乃至若日西來，還復語言：『聽待晨朝。』若晨朝來，聽待日西；如是乃至，晨亦不剃，晚亦不剃。而彼童子，見此尊者辟支仙人，或晨朝來，或日西至，日日恒爾。見已白言：『辟支尊者仙！何緣故，或朝或晡恒來至此？』時辟支佛，向彼童子，廣說前事。

「爾時，童子白仙人言：『我舅終不為仙剃髮。何以故？恃于王宮出入自在，生憍慢故。我今當爲仙人剃髮。』時彼童子，即為仙人剃除鬚髮。爾時，尊者辟支仙人，作如是念：『今此童子，大作功德，我今當須為彼童子，光揚示現功德事相。』作是念已，告童子言：『汝之童子！若知時者，必當持取我之鬚髮，汝于當來，有大利益。』作是語已，猶如雁王舒其兩翅，以神通力，忽爾飛騰，乘空而去。時彼童子，取辟支佛所剃鬚發，置於髆上，向辟支佛生清凈心，頂戴十指，合掌作禮，即發是愿：『愿我當於未來世中，還值如是辟支佛尊或更勝者，彼之世尊，所有說法，愿我速即悉皆知解。又愿我更不生惡道。又愿當來生生世世，恒作如此剃鬚發師，為福田故，供養承事如是聖者。』

「爾時，彼城宮內，國王升殿視事，與大國臣左右圍繞。而彼大眾，悉皆遙見彼辟支佛騰空而行。大眾見已，白彼王言：『大王！今者甚有吉利，善得人身，如今國內福田出世

現代漢語譯本：他去世后，理髮師的妻子把那個孩子交給了自己的兄弟，並告訴他們：『這個孩子是你們的外甥，現在交託給你們，你們必須教他學習他父親的本業。』理髮師聽了姐姐的話，接受了這個孩子，於是就教他學習他父親的本業。這個理髮師經常在王宮裡，受到國王的尊敬，他經常為國王剃鬚理髮，很少在外面為人理髮。當時國王賜給他一頭白象，任他騎乘，東西南北隨意馳騁，又賜給他一個金筒，用來放置剃刀和其他雜物，並告誡他說：『在沒有佛陀出世的時代，有辟支佛出現，就像犀牛一樣獨自修行，會利益眾生。』不久，當時就有一位辟支佛，頭髮、鬍鬚、指甲都長得很長，來到理髮師那裡，對他說：『善哉賢首！請為我剃除鬚髮。』理髮師對辟支佛說：『善哉大仙！如果您願意，請等到明天早上再來，我一定為您剃除鬚髮。』那位尊者辟支仙人聽了這話，就離開了。第二天早上，他穿好衣服，拿著缽，又來到理髮師那裡，說：『善哉賢首！現在請為我剃除鬚髮。』理髮師又對辟支佛說：『善哉大仙！如果一定要剃，請等到晚上，我再為您剃。』就這樣，一直到太陽西下，他又說：『請等到明天早上。』如果早上來，他又說：『請等到晚上。』就這樣，早上也不剃，晚上也不剃。那個孩子看到這位尊者辟支仙人，有時早上來，有時晚上來，每天都這樣。看到后就問：『辟支尊者仙人！為什麼您有時早上來，有時晚上來？』辟支佛就向那個孩子詳細地說了之前的事情。 現代漢語譯本：『那時，孩子對仙人說：『我舅舅終究不會為您剃髮的。為什麼呢？因為他仗著在王宮裡出入自由，產生了驕慢之心。我現在就為仙人剃髮。』當時，那個孩子就為仙人剃除了鬚髮。那時，尊者辟支仙人這樣想：『這個孩子做了很大的功德，我現在應當為這個孩子，彰顯功德的殊勝。』這樣想著，就告訴孩子說：『你這孩子！如果知道時機，一定要拿走我的鬚髮，你將來會有很大的利益。』說完這話，就像雁王展開翅膀一樣，用神通力，忽然飛騰，乘空而去。當時，那個孩子拿起辟支佛剃下的鬚髮，放在肩上，對辟支佛生起清凈心，頂禮合掌，發願說：『愿我將來世，還能遇到像這樣的辟支佛尊，或者比他更殊勝的，那位世尊所說的法，愿我能迅速全部理解。又愿我不再墮入惡道。又愿我生生世世，都能做這樣的理髮師，爲了福田，供養承事這樣的聖者。』 現代漢語譯本：『那時，城裡的國王升殿處理政事，大臣們左右圍繞。而大眾都遠遠地看到那位辟支佛騰空而行。大眾看到后，對國王說：『大王！現在真是吉祥，我們善得人身，如今國內有福田出世。』

English version: After he passed away, the barber's wife entrusted the child to her own brothers, saying, 'This child is your nephew. Now I am giving him to you. You must teach him his father's trade.' The barber, hearing his sister's words, accepted the child and began to teach him his father's profession. This barber was often in the royal palace, respected by the king. He frequently shaved and cut the king's hair, rarely doing such work for others outside. At that time, the king gave him a white elephant to ride, allowing him to travel freely in all directions. He also gave him a golden container to hold his razors and other tools, and instructed him, 'In times when there is no Buddha in the world, there are Pratyekabuddhas, who, like rhinoceroses, practice alone and bring benefit.' Soon after, a Pratyekabuddha, with long hair, beard, and nails, came to the barber and said, 'Good sir! Please shave my head and beard.' The barber replied to the Pratyekabuddha, 'Good great sage! If you wish, please come back tomorrow morning, and I will surely shave your head and beard.' The venerable Pratyekabuddha, hearing this, left. The next morning, he put on his robes, took his bowl, and returned to the barber, saying, 'Good sir! Please shave my head and beard now.' The barber again said to the Pratyekabuddha, 'Good great sage! If it must be done, please wait until evening, and then I will shave you.' And so it went, until the sun set, and he said, 'Please wait until tomorrow morning.' If he came in the morning, he would say, 'Please wait until evening.' Thus, he neither shaved him in the morning nor in the evening. The child, seeing this venerable Pratyekabuddha coming sometimes in the morning and sometimes in the evening, day after day, asked, 'Venerable Pratyekabuddha! Why do you come here sometimes in the morning and sometimes in the evening?' The Pratyekabuddha then explained the previous events to the child in detail. English version: 'At that time, the child said to the sage, 'My uncle will never shave you. Why? Because he relies on his freedom to come and go in the royal palace and has become arrogant. I will shave you now.' Then, the child shaved the sage's head and beard. At that time, the venerable Pratyekabuddha thought, 'This child has done great merit. I should now demonstrate the merit of this child.' Thinking this, he said to the child, 'You child! If you know the right time, you must take my hair and beard. You will have great benefit in the future.' After saying this, like a king of geese spreading its wings, he used his supernatural powers to suddenly fly up and soar into the sky. At that time, the child took the hair and beard that the Pratyekabuddha had shaved, placed it on his shoulder, and with a pure heart, bowed with his palms together, making this vow: 'May I in the future meet such a Pratyekabuddha again, or one even more superior. May I quickly understand all the teachings of that World Honored One. May I never fall into evil realms again. And may I, in every life, always be such a barber, to serve and make offerings to such holy beings for the sake of merit.' English version: 'At that time, the king of the city ascended the throne to attend to affairs, surrounded by his ministers. And the people all saw the Pratyekabuddha flying through the air. Seeing this, the people said to the king, 'Great King! Now is a very auspicious time. We have been fortunate to be born as humans. Now a field of merit has appeared in our country.'

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。』王遂仰觀，即見彼時辟支佛已，告諸臣言：『剃此辟支佛鬚髮者，大得吉利。』時彼為王治鬚髮師，因在王邊，而白王言：『如此仙人，是我能剃，更誰能也？』時彼童子聞此語已，即至王邊而白王曰：『大王！當知，我舅今者虛言浪語。我舅本不剃彼鬚髮，此既小事，猶尚妄稱：「是我剃彼仙人鬚髮。」論其實剃，即我身也。』爾時，王所治鬚髮師訶彼童子：『咄哉癡人！汝有何力？能剃彼發。』時彼童子，于即挽出辟支佛發，顯示大眾：『此仙人發，我現持行，愿悉知見。』

「爾時，王見如是事已，即生瞋怒，告彼恒治鬚髮師言：『咄哉癡人！汝於我邊，有如是力，今日何因虛誑我也？汝速出國，勿住我境。』並即奪彼所乘白象，及治鬚髮諸具度等，及以封祿與彼童子，而敕之言：『從今日後，汝恒與我治其鬚鬢及以爪甲。』時彼童子而白王言：『如王所敕，不敢違也。』從爾已后，恒即為王，治其鬚鬢及爪甲等。隨世壽命，取終之後，因彼功德，生生世世，不墮惡道。從天至人，從人至天，二處往返。後於一時，還生在於波羅㮈城剃髮師家，可喜端正，觀者不厭。而彼童子，父母養育，及其長大，意智漸漸，技藝成就。

「爾時，迦葉世尊出現於世，怛他伽多、阿羅訶、三藐三佛陀，作大教師，應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。爾時，迦葉婆伽婆、阿羅訶、三藐三佛陀，已轉法輪逆轉流轉，已受法輿本願具足，最得稱利勝丈夫志，開敷示現所化蓮華，于無量億百千眾生，安置善道。當爾之時，修行依彼波羅㮈城，住舊仙人所居之處彼鹿苑中，與比丘僧二萬人俱。時彼剃治鬚髮師父，數至彼苑，與諸比丘剃除鬚髮。然彼小兒，始能行時，共父至於伽藍寺內。然諸比丘，或說諸法，講論之時，得至彼聽講說律時，或復得聽，或不得聽。時彼童子，問諸比丘：『云何一切等是善言，我或得聞，或不得聽。其意如何？』時諸比丘報言：『童子！如此之法，是諸比丘秘密之事，若不受于具足戒者，悉不得聽。』時彼童子聞此事已，心生懊惱：『云何愿我速得出家，堪聞善語？』后時童子至律師邊，請乞出家，得受具戒，依諸比丘誦持戒律，依法而行，雖復如此，而不得證出世之智

現代漢語譯本：王抬頭仰望，看見那時一位辟支佛已經出現，就告訴眾臣說：『給這位辟支佛剃鬚發的人，會得到極大的吉祥。』當時，為國王修剪鬚髮的理髮師，因為在國王身邊，就對國王說：『像這樣的仙人，我能給他剃，還有誰能呢？』當時，那個童子聽到這話后，就到國王身邊對國王說：『大王！您要知道，我舅舅現在說的是假話。我舅舅本來就不能給那位仙人剃鬚發，這件小事，他尚且妄稱：「是我給那位仙人剃的鬚髮。」論到真正剃鬚發，那是我自己。』當時，國王的理髮師呵斥那個童子說：『呸！你這個傻瓜！你有什麼能力？能給那位仙人剃髮。』當時，那個童子，當即拔出辟支佛的頭髮，向大眾展示：『這位仙人的頭髮，我現在拿著，希望大家都能看到。』 當時，國王看到這樣的事情后，就生氣了，告訴那個一直為他修剪鬚髮的理髮師說：『呸！你這個傻瓜！你在我身邊，有這樣的能力，今天為什麼欺騙我？你趕快離開我的國家，不要待在我的領土。』並立即奪走他所乘的白象，以及修剪鬚髮的工具等，把俸祿賞賜給那個童子，並命令他說：『從今天以後，你一直為我修剪鬚鬢和指甲。』當時，那個童子對國王說：『遵照大王的命令，不敢違背。』從那以後，他一直為國王修剪鬚鬢和指甲等。隨著世間的壽命終結后，因為這個功德，生生世世，不墮入惡道。從天到人，從人到天，兩處往返。後來在某個時候，又出生在波羅奈城一個理髮師的家裡，長得可愛端正，讓人看了不厭煩。那個童子，父母養育他，等到他長大，心智漸漸成熟，技藝也成就了。 當時，迦葉世尊出現在世上，如來、應供、正遍知，作為偉大的導師，應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。當時，迦葉婆伽婆、阿羅訶、三藐三佛陀，已經轉動法輪，逆轉流轉，已經接受法駕，本願具足，最得稱利，成為殊勝的丈夫，開敷示現所教化的蓮花，在無量億百千眾生中，安置在善道。當時，修行者們依止波羅奈城，住在以前仙人居住的地方，那個鹿苑中，與兩萬比丘僧在一起。當時，那個修剪鬚髮的理髮師的父親，多次到那個園林，為比丘們剃除鬚髮。然而那個小孩，剛能走路的時候，就和父親一起到伽藍寺內。然而，比丘們，或者說法，講論的時候，他能去聽講說戒律的時候，或者能聽到，或者不能聽到。當時，那個童子，問比丘們：『為什麼一切都是善言，我有時能聽到，有時不能聽到。這是什麼意思？』當時，比丘們回答說：『童子！這樣的法，是比丘們秘密的事情，如果沒有受過具足戒的人，都不能聽。』當時，那個童子聽到這件事後，心裡懊惱：『為什麼我希望我能快點出家，能夠聽到善語？』後來，童子到律師那裡，請求出家，得到受具足戒，依止比丘們誦持戒律，依法而行，即使這樣，也不能證得出世的智慧。

English version: King Wang looked up and saw that a Pratyekabuddha had already appeared. He told his ministers, 'Whoever shaves the hair of this Pratyekabuddha will receive great blessings.' At that time, the barber who trimmed the king's hair, being by the king's side, said to the king, 'Such a sage, I can shave him, who else can?' At that time, the boy, having heard these words, went to the king and said to the king, 'Great King! You should know that my uncle is now speaking falsely. My uncle originally could not shave that sage's hair. This small matter, he still falsely claims, 'It was I who shaved that sage's hair.' In terms of actually shaving, it was myself.' At that time, the king's barber scolded the boy, 'Bah! You fool! What power do you have? To be able to shave that sage's hair.' At that time, the boy immediately pulled out the Pratyekabuddha's hair and showed it to the crowd, 'This sage's hair, I am now holding, I hope everyone can see it.' At that time, the king, seeing such a thing, became angry and told the barber who always trimmed his hair, 'Bah! You fool! You have such power by my side, why did you deceive me today? You quickly leave my country, do not stay in my territory.' And immediately took away the white elephant he rode, as well as the tools for trimming hair, etc., and bestowed the salary on the boy, and ordered him, 'From today onwards, you will always trim my beard and nails.' At that time, the boy said to the king, 'As the king has ordered, I dare not disobey.' From then on, he always trimmed the king's beard and nails, etc. After the end of his life in the world, because of this merit, in life after life, he did not fall into evil paths. From heaven to man, from man to heaven, he traveled back and forth between the two places. Later, at a certain time, he was born again in the house of a barber in the city of Varanasi, lovely and handsome, pleasing to the eye. That boy, his parents raised him, and when he grew up, his mind gradually matured, and his skills were also accomplished. At that time, the World Honored One Kashyapa appeared in the world, the Tathagata, Arhat, Samyak-sambuddha, as a great teacher, worthy of offerings, rightly enlightened, perfect in knowledge and conduct, well-gone, knower of the world, unsurpassed, tamer of men, teacher of gods and men, Buddha, World Honored One. At that time, Kashyapa Bhagavan, Arhat, Samyak-sambuddha, had already turned the wheel of Dharma, reversing the flow, had already received the Dharma carriage, his original vows were fulfilled, he had obtained the most beneficial, becoming a superior man, opening and showing the lotus flowers he had transformed, among countless billions of sentient beings, placing them on the path of goodness. At that time, the practitioners relied on the city of Varanasi, living in the place where the former sages lived, in that Deer Park, together with twenty thousand monks. At that time, the father of the barber who trimmed hair, often went to that garden, to shave the hair of the monks. However, that child, when he was just able to walk, went with his father to the monastery. However, the monks, when they were speaking the Dharma, when they were discussing, he could go to listen, when they were speaking the precepts, he could either hear or not hear. At that time, the boy asked the monks, 'Why are all the words good, sometimes I can hear them, sometimes I cannot hear them. What does this mean?' At that time, the monks replied, 'Boy! Such Dharma is a secret matter for the monks, if one has not received the full precepts, one cannot hear it.' At that time, the boy, having heard this matter, was annoyed in his heart, 'Why do I wish I could quickly leave home, to be able to hear good words?' Later, the boy went to the Vinaya master, requesting to leave home, received the full precepts, relied on the monks to recite the precepts, and practiced according to the Dharma, even so, he could not attain the wisdom of transcending the world.

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。然彼后時，病困著床，臨欲命終，又發是愿：『迦葉如來、怛他伽多、阿羅訶、三藐三佛陀，有一菩薩，名曰護明，已授記言：「汝于將來，壽百年世，當得作佛，號曰釋迦多他伽多、阿羅訶、三藐三佛陀。」我於今者，愿值將來釋迦牟尼，若順所愿，在彼教中，亦乞出家，受具戒已，于彼世尊諸弟子中，所持律者，我為第一。如我今日，此師和上，于迦葉佛諸持律行弟子之中，最為第一；我亦如是，當於彼時釋迦如來法教之中，持律弟子，我最第一。』彼人從爾，命終已后，即生天上，及至今日，最後之身，受胎生於迦毗羅城剃髮師家，名優波離，即其人也。◎

佛本行集經卷第五十五

◎優波離因緣品下

「汝等比丘，若有心疑，彼時童子剃髮師者，莫作異想，即優波離比丘是也。然優波離，昔于尊者辟支佛邊剃鬚發已，乞如是愿：『愿我生生世世之中，若得人身，恒常生在剃髮師家。』復于彼時，更乞愿言：『愿我莫生惡道之中。』由彼發願果報力故，不生惡道，從爾已來，流轉天人，多受快樂，現得已利。復作是愿：『愿我當於未來世時，恒常值遇如是教師或勝此者，若彼教師所說之法，愿我速證，即得知解。』由斯業報，今得值我，以為教師，即得出家，受具足戒，證羅漢果。亦覆在于迦葉如來法教之中，作如是愿：『愿我于彼未來世中，值遇釋迦牟尼如來，莫背彼法，隨順出家，若得出家，于彼持律諸弟子中，我最第一。』藉彼業報，今我法中，而得出家，乃至持律諸弟子中，最為第一。汝諸比丘！彼優波離，於過去世，作如是業，今得報生剃髮師家。復以造彼愿業因緣，現今得報，於我法中，如是出家，及受具戒，證羅漢果。我今又復授彼記言：『於我持律弟子之中，最為第一。』」◎

◎佛本行集經羅睺羅因緣品第五十六上

又於一時，輸頭檀王白佛言：「世尊！愿佛及僧，受我明朝所設飲食。」於時世尊，默然而許。輸頭檀王既見世尊默然許已，從坐而起，頂禮佛足，圍繞三匝，辭退而去。至本宮已，即于彼夜，辦具微妙多種飲食，所謂餐食嚙食唼食𠲿食，辦具已訖，過夜至朝，灑掃鋪設。即遣使人，白世尊言：「今已時至，飲食備辦，唯愿降赴

現代漢語譯本：然而在那之後，他因病臥床，臨近死亡時，又發願說：『迦葉如來、怛他伽多、阿羅訶、三藐三佛陀，有一位菩薩，名叫護明，已經得到授記說：「你將來，在一百年壽命的世間，應當成佛，號為釋迦多他伽多、阿羅訶、三藐三佛陀。」我今天，愿能遇到未來的釋迦牟尼佛，如果能如願，在那教法中，也請求出家，受過具足戒后，在那世尊的弟子中，持戒律的，我為第一。就像我今天，這位師父和尚，在迦葉佛所有持戒律的弟子中，最為第一；我也要像這樣，在未來釋迦如來的教法中，持戒律的弟子中，我為第一。』那人從那時起，死後，就生到天上，直到今天，最後一次投生，在迦毗羅城一個理髮師的家裡出生，名叫優波離，就是那個人。 現代漢語譯本：『你們這些比丘，如果心中疑惑，那時那個理髮師的童子，不要有其他想法，他就是優波離比丘。』然而優波離，過去在尊者辟支佛那裡剃鬚發后，發願說：『愿我生生世世，如果得到人身，總是出生在理髮師的家裡。』又在那時，再次發願說：『愿我不要生在惡道之中。』由於他發願的果報力量，沒有生在惡道，從那時以來，在天人和人道中流轉，多次享受快樂，現在得到利益。又發願說：『愿我將來世時，總是遇到像這樣的老師或者比這更好的老師，如果那老師所說的法，愿我迅速證悟，立即理解。』由於這個業報，現在遇到我，作為老師，就出家了，受了具足戒，證得阿羅漢果。也曾在迦葉如來的教法中，發過這樣的愿：『愿我在未來世中，遇到釋迦牟尼如來，不要背離他的教法，順從出家，如果能出家，在那持戒律的弟子中，我為第一。』憑藉那個業報，現在在我的教法中，得以出家，乃至在持戒律的弟子中，最為第一。你們這些比丘！那個優波離，在過去世，做了這樣的業，現在得到報應，出生在理髮師的家裡。又因為造了那個愿業的因緣，現在得到報應，在我的教法中，這樣出家，以及受了具足戒，證得阿羅漢果。我現在又給他授記說：『在我的持戒律的弟子中，他為第一。』 現代漢語譯本：又在某個時候，輸頭檀王對佛說：『世尊！愿佛陀和僧眾，接受我明天早晨所設的飲食。』當時世尊，默然允許。輸頭檀王看到世尊默然允許后，從座位上起身，頂禮佛足，繞佛三圈，告退離去。回到宮殿後，就在當晚，準備了各種精美的飲食，包括餐食、嚙食、唼食、𠲿食，準備完畢后，過夜到早晨，灑掃鋪設。就派使者，告訴世尊說：『現在時間已到，飲食已經準備好，唯愿您降臨赴宴。』

English version: However, later, when he was sick and bedridden, and nearing death, he made another vow: 'Kasyapa Tathagata, Arhat, Samyaksambuddha, there is a Bodhisattva named Protector of Light, who has already received the prediction that: "In the future, in a world with a lifespan of one hundred years, you shall become a Buddha, named Sakya Tathagata, Arhat, Samyaksambuddha." Today, I wish to encounter the future Sakyamuni Buddha, and if my wish is fulfilled, in that teaching, I also request to leave home, and after receiving the full precepts, among the disciples of that World Honored One, I will be the foremost in upholding the precepts. Just as today, this master and teacher is the foremost among all the disciples of Kasyapa Buddha who uphold the precepts; I will also be like that, in the future teachings of Sakya Tathagata, among the disciples who uphold the precepts, I will be the foremost.' From that time on, after his death, he was born in the heavens, and until today, in his final rebirth, he was conceived and born in the home of a barber in Kapilavastu, named Upali, and that is the person. English version: 'You monks, if you have doubts, about that boy who was a barber at that time, do not think otherwise, he is the monk Upali.' However, Upali, in the past, after having his beard and hair shaved by the Venerable Pratyekabuddha, made this vow: 'May I, in all my lives, if I obtain a human body, always be born in the home of a barber.' And at that time, he made another vow: 'May I not be born in the evil realms.' Due to the power of the karmic result of his vows, he was not born in the evil realms, and from that time on, he transmigrated through the heavens and human realms, experiencing much happiness, and now he has obtained benefit. He also made this vow: 'May I, in the future, always encounter a teacher like this or even better, and if that teacher speaks the Dharma, may I quickly realize it and immediately understand it.' Due to this karmic result, now I have encountered me, as a teacher, and he has left home, received the full precepts, and attained the Arhatship. He also made this vow in the teachings of Kasyapa Tathagata: 'May I, in the future, encounter Sakyamuni Tathagata, and not turn away from his teachings, but follow him and leave home, and if I leave home, among the disciples who uphold the precepts, I will be the foremost.' By virtue of that karmic result, now in my teachings, he has been able to leave home, and is the foremost among the disciples who uphold the precepts. You monks! That Upali, in the past, performed such actions, and now receives the result of being born in the home of a barber. And because of the karmic cause of making those vows, he now receives the result, in my teachings, of leaving home, receiving the full precepts, and attaining the Arhatship. I now also give him the prediction: 'Among my disciples who uphold the precepts, he is the foremost.' English version: At another time, King Suddhodana said to the Buddha: 'World Honored One! May the Buddha and the Sangha accept the food I have prepared for tomorrow morning.' At that time, the World Honored One silently agreed. King Suddhodana, seeing that the World Honored One had silently agreed, rose from his seat, bowed at the Buddha's feet, circumambulated him three times, and took his leave. After returning to the palace, that very night, he prepared various exquisite foods, including meals, chewing foods, sipping foods, and sucking foods. After the preparations were completed, the night passed, and in the morning, he had the place swept and prepared. He then sent a messenger to inform the World Honored One: 'Now the time has come, the food is prepared, may you please come to the feast.'

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。」

爾時，世尊日在東方，著衣持缽，諸比丘僧左右圍繞，佛為導首，來至輸頭檀王宮內。到已坐于所設佛座，諸比丘僧，各各依次如法而坐。爾時，輸頭檀王，以佛為首，諸比丘僧，次第坐已，自手行諸微妙飲食，盡其種數，乃至唼𠲿，悉令充飽，稱意自恣。既見佛僧飲食飽已，洗治缽器，將置別處一小座上，卻在一面，既安坐已，輸頭檀王而白佛言：「唯愿世尊！教誨於我。又愿世尊善逝示現，令我長夜常得利益安樂之事。」

爾時，世尊告輸頭檀王作如是言：「大王今日，若知時者，應須舍此聽法之事，亦復不須數來問訊諸比丘等。王身不久，應自得其最勝妙果。」於時，世尊方便教化輸頭檀王，說法顯示，令其解悟，令歡喜已，從座而起，還於本處。輸頭檀王，又於一時，因舍利弗得法眼凈，兼得證於須陀洹果，而凈飯王，已得諸法，已證諸法，已入諸法，已度諸疑，心無有惑，已得無畏，更不復問自余法行，悉證知已，詣向佛所，而白佛言：「善哉！世尊！唯愿度我，出家入道，受具足戒。」

爾時，世尊作如是念：「輸頭檀王於此教中，舍家出家，復更能證勝上法不？」爾時，世尊思惟是已，自證知此輸頭檀王，決定不合舍家出家，亦不得證勝上之法。如是知已，而告之言：「大王！今日若知時者，但在本家，行檀佈施，造福業耳。」

至於後日，摩訶波阇波提大夫人，請佛及僧，供給飲食，悉令飽滿。至第三日，第一宮內諸妃眷屬，又復請佛及比丘僧，供給肴膳，亦悉充足。至第四日，其第二宮，又復請佛及比丘僧，供奉種種百味肴膳，亦悉充足。

其羅睺羅，如來出家六年已后，始出母胎，如來還其父家之日，其羅睺羅，年始六歲。

爾時，如來至迦毗羅婆蘇都城，羅睺羅母，作如是念：「我昔因此羅睺羅故，為諸眷屬之所誹謗，今日時至，我于彼事，應自清凈，以明其身。以是因緣，必須請佛及比丘僧，佈施飲食，及請一切諸眷屬等，以自明白。」耶輸陀羅作是念已，于其彼夜，辦具種種微妙飲食，既備辦已，過於彼夜，即遣使人往白佛言：「所設飲食，辦具已訖，世尊知時。」兼告一切諸眷屬等，悉令聚集來赴所請

現代漢語譯本： 當時，世尊在東方升起，穿好衣服，拿著缽，眾比丘僧侶左右圍繞，佛陀走在最前面，來到凈飯王的宮殿內。到達后，佛陀坐在事先準備好的佛座上，眾比丘僧侶也各自按照次序如法坐下。這時，凈飯王以佛陀為首，眾比丘僧侶依次坐好后，親自用手奉上各種精美的飲食，種類繁多，甚至連細微的食物都一一奉上，讓大家吃得飽飽的，心滿意足。看到佛陀和僧侶們都吃飽后，凈飯王清洗了缽器，將它們放在旁邊的小座上，然後退到一旁坐下。坐定后，凈飯王對佛陀說：『唯愿世尊！教誨我。又愿世尊善逝開示，讓我長久以來都能得到利益和安樂。』 當時，世尊告訴凈飯王說：『大王，今天如果知道時機，就應該放下聽法的事情，也不必多次來問候眾比丘。大王您不久之後，應該自己就能得到最殊勝的妙果。』當時，世尊方便教化凈飯王，說法開示，讓他理解領悟，心生歡喜后，就從座位上起身，回到原來的地方。凈飯王又在某個時候，因為舍利弗而得到法眼清凈，並且證得了須陀洹果。而凈飯王，已經理解了諸法，證得了諸法，進入了諸法，度過了諸疑，心中沒有疑惑，已經得到了無畏，不再詢問其他的修行方法，全部都證知了。於是來到佛陀那裡，對佛陀說：『善哉！世尊！唯愿度我，出家入道，受具足戒。』 當時，世尊這樣想：『凈飯王在這個教法中，捨棄家庭出家，還能證得更殊勝的法嗎？』當時，世尊思考之後，自己知道凈飯王，決定不適合捨棄家庭出家，也不能證得更殊勝的法。知道這些后，就告訴他說：『大王！今天如果知道時機，就在家裡，行佈施，造福業吧。』 到了第二天，摩訶波阇波提大夫人，請佛陀和僧侶們，供養飲食，讓大家吃得飽飽的。到了第三天，第一宮內的妃子眷屬們，又請佛陀和比丘僧侶，供奉美味佳餚，也讓大家吃得飽飽的。到了第四天，第二宮內的妃子眷屬們，又請佛陀和比丘僧侶，供奉各種美味佳餚，也讓大家吃得飽飽的。 羅睺羅，在如來出家六年之後，才出生。如來回到父親家的時候，羅睺羅才六歲。 當時，如來到達迦毗羅衛城，羅睺羅的母親這樣想：『我以前因為羅睺羅的緣故，被眾眷屬誹謗，今天時機到了，我應該在這些事情上，自己清白，以證明我的清白。因為這個緣故，必須請佛陀和比丘僧侶，佈施飲食，並且請一切眷屬等，來證明我的清白。』耶輸陀羅這樣想后，在那天晚上，準備了各種精美的飲食，準備好后，過了那天晚上，就派人去告訴佛陀說：『所準備的飲食，已經準備好了，世尊知道時機。』並且告訴一切眷屬等，讓他們都聚集來赴宴。

English version: At that time, the World Honored One, with the sun rising in the east, put on his robes, held his bowl, and was surrounded by a multitude of monks. The Buddha led the way, arriving at King Suddhodana's palace. Upon arrival, he sat on the prepared Buddha seat, and the monks each sat down in order according to the Dharma. Then, King Suddhodana, with the Buddha at the head, and the monks seated in order, personally served various exquisite foods, in all their varieties, even the smallest morsels, ensuring everyone was fully satisfied and content. Seeing that the Buddha and the monks had eaten their fill, the king washed the bowls, placed them on a small seat to the side, and then sat down to one side. Once seated, King Suddhodana said to the Buddha, 'May the World Honored One! Instruct me. And may the World Honored One, the Well-Gone One, reveal to me things that will bring me benefit and happiness throughout the long night.' At that time, the World Honored One said to King Suddhodana, 'Great King, if you know the time today, you should set aside the matter of listening to the Dharma, and you need not come to inquire after the monks so often. Before long, you should attain the most excellent and wondrous fruit yourself.' At that time, the World Honored One skillfully taught King Suddhodana, expounding the Dharma, enabling him to understand and realize, and after making him joyful, he rose from his seat and returned to his original place. King Suddhodana, at another time, through Sariputra, attained the purity of the Dharma eye, and also attained the fruit of Stream-entry. And King Suddhodana had already understood all the Dharmas, realized all the Dharmas, entered into all the Dharmas, overcome all doubts, had no more confusion in his heart, had attained fearlessness, and no longer inquired about other practices, having realized everything. He then went to the Buddha and said, 'Excellent! World Honored One! May you liberate me, let me leave home and enter the path, and receive the full precepts.' At that time, the World Honored One thought, 'Will King Suddhodana, in this teaching, leave his home and go forth, and be able to realize even more superior Dharma?' At that time, the World Honored One, after contemplating this, knew for himself that King Suddhodana was definitely not suited to leave his home and go forth, nor could he realize a more superior Dharma. Knowing this, he said to him, 'Great King! If you know the time today, then remain at home, practice giving, and create meritorious deeds.' On the following day, the Great Lady Mahaprajapati invited the Buddha and the monks, providing them with food, ensuring they were all fully satisfied. On the third day, the consorts and relatives in the first palace also invited the Buddha and the monks, offering them delicious dishes, also ensuring they were all fully satisfied. On the fourth day, the consorts in the second palace also invited the Buddha and the monks, offering them various delicacies, also ensuring they were all fully satisfied. Rahula was born six years after the Tathagata left home. When the Tathagata returned to his father's house, Rahula was six years old. At that time, when the Tathagata arrived at Kapilavastu, Rahula's mother thought, 'I was previously slandered by my relatives because of Rahula. Today the time has come for me to clear myself of these matters and prove my innocence. For this reason, I must invite the Buddha and the monks, offer them food, and invite all my relatives to witness my purity.' After thinking this, Yasodhara prepared various exquisite foods that night. After preparing everything, she sent a messenger to inform the Buddha, 'The prepared food is ready, may the World Honored One know the time.' She also informed all her relatives, asking them to gather and attend the feast.

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爾時，世尊于晨朝時，日在東方，著衣持缽，與諸比丘左右圍繞，佛為導首，與大比丘一千二百五十人俱，詣向王宮，如所鋪座次第而坐。

爾時，羅睺羅母別作一枚大歡喜丸，喚羅睺羅，內著手裡，作如是言：「汝羅睺羅！往至比丘僧眾之內是汝父者，施歡喜丸。」羅睺羅母，復告一切諸眷屬言：「是羅睺羅，今當覓父。」時羅睺羅，持歡喜丸，遍觀一切諸比丘已，直往佛邊，而白佛言：「如是沙門！蔭涼快哉？如是沙門！蔭涼快哉？」

爾時，輸頭檀王白佛言：「世尊！此事云何？耶輸陀羅頗有如此過患已不？」

爾時，世尊告輸頭檀王作如是言：「大王今日，莫作是疑。耶輸陀羅無此過患，其羅睺羅，真我之子。但是往昔業緣所逼，在胎六年。」

爾時，輸頭檀王及諸眷屬，聞佛此語，皆悉歡喜，踴躍遍身，不能自勝，各各以手持諸種種飲食肴膳，供佛及僧，令得充足。自恣飽已，佛及大眾，洗缽澡手，各將小座，繞佛左右，卻坐一面。爾時，輸頭檀王以敬佛故，不能廣問如上因緣，而白眾中諸比丘言：「愿諸師等！請問世尊，其羅睺羅及耶輸陀羅，往昔造業因緣之事。」爾時，諸比丘即白佛言：「是羅睺羅，往昔造作何業因緣？以何業報，處胎六歲？耶輸陀羅，復作何業，懷孕六年？」

爾時，佛告諸比丘言：「我念往昔過無量世，時有一王，婆羅門種，名曰人天，生其二子，大者名日，次者名月。其大王子，恒不樂世，愿欲出家。經未多時，其王人天，算盡命終。命終之後，其子日、月，互相推讓。其長子言：『汝當爲王治國政事。』其第二子復語彼言：『汝當爲王治國政事。』

「其日王子告月王子，復作是言：『汝必為王，我當舍家而出家也。』

「時，月王子復白彼兄，作如是言：『汝既長大，王位當汝，我不合受。』

「其日王子復告其弟月王子言：『凡受王位，先作何法？』其月王子，復報彼言：『先頒號令。』

「時，日王子復問彼言：『世若有人違號令者，當合何罪？』其月王子，復報彼言：『必須重罰罪之重者。』其日王子，復語其弟月王子言：『依其道理，我合得王。我今但舍王位付汝，汝當作王，我欲舍家而出家也。』

「時，日王子以其王位付月王子，遂即舍家，出家修道

現代漢語譯本：當時，世尊在清晨時分，太陽剛從東方升起，穿好衣服，拿著缽，與眾比丘左右圍繞，佛陀走在最前面，與一千二百五十位大比丘一同前往王宮，按照鋪設好的座位依次坐下。 當時，羅睺羅的母親另外做了一個很大的歡喜丸，叫羅睺羅，把丸子放在他手裡，這樣說道：『羅睺羅，你到比丘僧眾中，找到你的父親，把歡喜丸給他。』羅睺羅的母親又告訴所有的眷屬說：『羅睺羅現在要去尋找他的父親。』當時，羅睺羅拿著歡喜丸，看遍了所有的比丘，然後直接走到佛陀身邊，對佛陀說：『這位沙門，好涼快啊！這位沙門，好涼快啊！』 當時，凈飯王對佛陀說：『世尊，這是怎麼回事？耶輸陀罹難道有什麼過錯嗎？』 當時，世尊告訴凈飯王說：『大王今天不要這樣懷疑。耶輸陀羅沒有過錯，羅睺羅確實是我的兒子。只是因為過去世的業緣所迫，在胎中待了六年。』 當時，凈飯王和所有的眷屬，聽到佛陀這樣說，都非常高興，歡喜得渾身顫抖，不能自已，各自用手拿著各種各樣的飲食佳餚，供養佛陀和僧眾，讓他們吃得飽飽的。大家吃飽后，佛陀和大眾洗了缽，洗了手，各自拿著小座，繞著佛陀左右，退到一邊坐下。當時，凈飯王因為敬重佛陀，不能詳細詢問上面的因緣，就對眾比丘說：『希望各位師父，請問世尊，關於羅睺羅和耶輸陀羅過去世造業的因緣。』當時，眾比丘就問佛陀說：『羅睺羅過去世造了什麼業？因為什麼業報，在胎中待了六年？耶輸陀羅又做了什麼業，懷孕六年？』 當時，佛陀告訴眾比丘說：『我回憶過去無量世，當時有一位國王，婆羅門種姓，名叫人天，生了兩個兒子，大的叫日，小的叫月。大王子一直不喜歡世俗，希望出家。沒過多久，國王人天，壽命到了就去世了。去世之後，他的兒子日和月，互相推讓王位。大兒子說：『你應該當國王治理國家。』二兒子又對他說：『你應該當國王治理國家。』 『日王子告訴月王子，又這樣說：『你一定要當國王，我將捨棄家而出家。』 『當時，月王子又對他的哥哥說，這樣說道：『你既然年長，王位應該由你繼承，我不應該接受。』 『日王子又告訴他的弟弟月王子說：『凡是接受王位，先要怎麼做？』月王子又回答他說：『先要頒佈號令。』 『當時，日王子又問他說：『世上如果有人違背號令，應該判什麼罪？』月王子又回答他說：『必須重罰，判最重的罪。』日王子又對他的弟弟月王子說：『按照道理，我應該得到王位。我現在只是捨棄王位給你，你來當國王，我想要捨棄家而出家。』 『當時，日王子把王位交給月王子，於是就捨棄家，出家修道。

English version: At that time, the World Honored One, in the early morning, when the sun was rising in the east, put on his robes, held his bowl, and was surrounded by the monks on his left and right. The Buddha led the way, and together with twelve hundred and fifty great monks, they went to the royal palace and sat down in order on the seats that had been prepared. At that time, Rahula's mother made a large 'joyful ball' separately, called Rahula, placed it in his hand, and said, 'Rahula, go to the assembly of monks, find your father, and give him this joyful ball.' Rahula's mother then told all her relatives, 'Rahula is now going to look for his father.' At that time, Rahula, holding the joyful ball, looked at all the monks, then went directly to the Buddha and said to him, 'This Shramana, how cool it is! This Shramana, how cool it is!' At that time, King Suddhodana said to the Buddha, 'World Honored One, what is the meaning of this? Does Yashodhara have any fault?' At that time, the World Honored One said to King Suddhodana, 'Great King, do not have such doubts today. Yashodhara has no fault, and Rahula is indeed my son. It is only because of the karmic conditions of past lives that he remained in the womb for six years.' At that time, King Suddhodana and all his relatives, upon hearing the Buddha's words, were all very happy, their bodies trembling with joy, unable to contain themselves. Each of them took various kinds of food and delicacies in their hands and offered them to the Buddha and the Sangha, allowing them to eat their fill. After everyone had eaten their fill, the Buddha and the assembly washed their bowls and hands, each took a small seat, and sat down on one side, surrounding the Buddha. At that time, King Suddhodana, out of respect for the Buddha, could not ask in detail about the above causes and conditions, so he said to the monks in the assembly, 'May all the teachers please ask the World Honored One about the causes and conditions of Rahula and Yashodhara's past karmas.' At that time, the monks asked the Buddha, 'What karma did Rahula create in the past? What karmic retribution caused him to remain in the womb for six years? And what karma did Yashodhara create that caused her to be pregnant for six years?' At that time, the Buddha told the monks, 'I remember in the past, countless eons ago, there was a king, of the Brahmin caste, named Ren Tian, who had two sons, the elder named Ri (Sun) and the younger named Yue (Moon). The elder prince was always unhappy with the world and wished to leave home. Not long after, King Ren Tian's life came to an end. After his death, his sons Ri and Yue pushed the throne back and forth. The elder son said, 'You should be the king and govern the country.' The second son said to him, 'You should be the king and govern the country.' 'Prince Ri told Prince Yue, and said again, 'You must be the king, and I will leave home and become a monk.' 'At that time, Prince Yue said to his elder brother, 'Since you are older, the throne should be yours, I should not accept it.' 'Prince Ri then told his younger brother, Prince Yue, 'When accepting the throne, what should one do first?' Prince Yue replied, 'First, one must issue decrees.' 'At that time, Prince Ri asked him again, 'If there are people in the world who violate the decrees, what should be their punishment?' Prince Yue replied, 'They must be severely punished, with the heaviest of penalties.' Prince Ri then said to his younger brother, Prince Yue, 'According to reason, I should receive the throne. But now I am giving up the throne to you, you will be the king, and I wish to leave home and become a monk.' 'At that time, Prince Ri gave the throne to Prince Yue, and then left home to cultivate the Way.'

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。其日王子，所有眷屬，皆隨出家。

「時，日仙人作如是念：『此等諸人！依我出家，我今既與此輩為師，當須勤學求于道業，以勝於彼。』作是念已，因發誓言：『愿我此身，從今已后，若非他施，不得自取，乃至一物水及楊枝。』爾時仙人，至於一時忘失本念，他不施與藥草根等及以諸果而自取食，又時夜渴，見他澡𤃗，謂言自許，遂取而飲，而自澡𤃗，在於一邊。時彼仙人本澡𤃗主，見自澡𤃗空無有水，而問之言：『是誰取我澡𤃗中水？此乃是賊住居之處，本非仙人所居地也。』時彼仙人取水飲者，見自澡𤃗水滿其中，在於一邊，遂報彼言：『我不知故，取汝水飲，謂言我許。』而彼仙人，告彼飲水日仙人言：『汝若飲者，善哉快哉！』爾時，錯誤飲水仙人，正自思念：『我已違失昔日誓言，為不善也。此非仙法。我今云何不與不受諸藥草根及果子等，而自食之？復取他水而自飲也？』以此因緣，悵怏不樂，心生憂惱，蹲坐地上，思惟正念，憂愁此事。

「爾時，弟子摩那婆輩，便即詣向日仙人所，頂禮其足，如法承事。而彼仙人，告彼弟子摩那婆言：『汝等童子！從今已后，莫頂禮我。何以故？我於今日，已成賊也。』彼諸童子，即問王仙，作如是言：『優波陀事云何也？』

「時，日王仙便報彼等摩那婆言：『汝等童子！今須知我不從他邊受得藥草根及果等，復取他水而自飲之。』作是語已，彼等童子尋復白彼日王仙言：『師於今者，莫作是語！所食飲者，一切皆是優波陀物。』時日王仙，復語彼等摩那婆言：『汝等知我不從他得，而自取不？然我今者不從他得草葉根果及澡𤃗水，而自取飲，我已成賊。是故汝等當罰我罪，如治賊者，等莫有異。』時諸童子咸白彼仙：『我不敢決優波陀罪。優波陀弟今者作王，現領此境，如法治化，至於彼邊，必能治罰優波陀也。』

「爾時，王仙詣月王所，於時月王既聞此事，知其日王欲來其邊，即辦四兵，出迎城外。日王到已，頂禮其足。時，日王仙止月王言：『莫禮我足。所以者何？我今是賊。大王！必須治罰我罪，如賊莫異。』

「爾時，彼王即問其兄日仙人言：『聖者今日作何賊也？』彼時仙人報月王言：『大王！當知，我在空閑清靜樹林修道之時，不從他得藥草根果，並取他水而自飲也

那一天，王子和所有眷屬都跟隨他出家。 當時，日仙人這樣想：『這些人！依我出家，我既然是他們的老師，就應當勤奮學習，追求道業，勝過他們。』 這樣想后，他發誓說：『愿我此身，從今以後，若非他人施捨，不得自己取用，哪怕是一滴水或一根楊枝。』 那時，仙人有一次忘記了自己最初的誓言，在沒有別人施捨的情況下，自己取食了藥草根等和各種果子。又有一次，夜裡口渴，看到別人的澡盆，以為是自己允許的，就取水喝了，並且自己也在旁邊洗澡。這時，澡盆的主人看到自己的澡盆空了，就問：『是誰取了我澡盆裡的水？這裡是賊住的地方，不是仙人居住的地方。』 那個取水喝的仙人，看到自己的澡盆裡水滿了，就在一邊，於是告訴那個人：『我不知道，以為是允許的，就取了你的水喝。』 那個人對喝水的日仙人說：『你如果喝了，那就太好了！』 這時，錯誤喝水的仙人，正在思考：『我已經違背了以前的誓言，這是不好的。這不是仙人的行為。我怎麼能不接受別人的藥草根和果子等，而自己吃呢？又怎麼能取別人的水自己喝呢？』 因為這個原因，他感到悵惘不樂，心中憂愁煩惱，蹲坐在地上，思考著這件事。 這時，弟子摩那婆等人，就來到日仙人那裡，頂禮他的腳，如法侍奉。仙人告訴弟子摩那婆說：『你們這些童子！從今以後，不要頂禮我。為什麼呢？因為我今天已經成了賊。』 那些童子就問王仙，說：『優波陀的事情是怎麼回事呢？』 當時，日王仙就告訴摩那婆們說：『你們這些童子！現在要知道，我沒有從別人那裡得到藥草根和果子等，又取了別人的水自己喝了。』 說完這些話后，那些童子又對日王仙說：『老師您現在不要這樣說！所吃所喝的，一切都是優波陀的東西。』 日王仙又對摩那婆們說：『你們知道我沒有從別人那裡得到，而是自己取的嗎？然而我現在沒有從別人那裡得到草葉根果和澡盆水，而是自己取來喝，我已經成了賊。所以你們應當懲罰我的罪，像懲罰賊一樣，不要有差別。』 那些童子都對仙人說：『我們不敢決定優波陀的罪。優波陀的弟弟現在做了國王，正在治理這個地方，依法教化，到他那裡，一定能懲罰優波陀。』 這時，王仙來到月王那裡，當時月王聽說這件事，知道日王要來，就準備了四種軍隊，出城迎接。日王到了之後，頂禮他的腳。日王仙阻止月王說：『不要禮拜我的腳。為什麼呢？因為我現在是賊。大王！必須懲罰我的罪，像懲罰賊一樣。』 當時，月王就問他的哥哥日仙人說：『聖者今天做了什麼賊呢？』 那時，仙人告訴月王說：『大王！您要知道，我在空閑清靜的樹林里修行的時候，沒有從別人那裡得到藥草根果，並且取了別人的水自己喝了。』

That day, the prince and all his retinue followed him to leave home. At that time, the Sun Immortal thought, 'These people! They have left home following me. Now that I am their teacher, I must diligently study and pursue the path, surpassing them.' Having thought this, he made a vow: 'May this body of mine, from now on, not take anything for itself unless it is given by others, not even a drop of water or a twig of a toothbrush.' At one point, the immortal forgot his original vow and, without being given anything, took and ate medicinal roots and various fruits. Another time, he was thirsty at night and saw someone else's bathing basin. Thinking it was permitted, he took water from it to drink and also bathed himself nearby. Then, the owner of the basin saw that his basin was empty and asked, 'Who took the water from my basin? This is a place for thieves, not for immortals.' The immortal who had taken the water saw that his own basin was full of water and was on the side, so he told the man, 'I didn't know, I thought it was permitted, so I took your water to drink.' The man said to the Sun Immortal who had drunk the water, 'If you have drunk it, then good for you!' At this time, the immortal who had mistakenly drunk the water was thinking, 'I have already broken my previous vow, this is not good. This is not the behavior of an immortal. How can I not accept medicinal roots and fruits from others, but eat them myself? And how can I take someone else's water and drink it myself?' Because of this, he felt dejected and unhappy, his heart filled with sorrow and distress, and he sat on the ground, contemplating this matter. At this time, the disciples, Manava and others, went to the Sun Immortal, bowed at his feet, and served him according to the rules. The immortal told his disciples, Manava, 'You children! From now on, do not bow to me. Why? Because today I have become a thief.' The children then asked the King Immortal, saying, 'What is the matter with Upada?' At that time, the Sun King Immortal told the Manavas, 'You children! Now you must know that I did not receive medicinal roots and fruits from others, and I took someone else's water and drank it myself.' After saying this, the children again said to the Sun King Immortal, 'Teacher, do not say that now! Everything that is eaten and drunk is Upada's property.' The Sun King Immortal then said to the Manavas, 'Do you know that I did not receive it from others, but took it myself? However, now I have not received grass leaves, roots, fruits, and basin water from others, but have taken them myself to drink, I have become a thief. Therefore, you should punish my crime, just like punishing a thief, without any difference.' The children all said to the immortal, 'We dare not decide on Upada's crime. Upada's younger brother is now the king, governing this place, teaching according to the law. When we go to him, he will surely be able to punish Upada.' At this time, the King Immortal went to the Moon King. At that time, the Moon King heard about this matter and knew that the Sun King was coming, so he prepared four armies and went out of the city to welcome him. After the Sun King arrived, he bowed at his feet. The Sun King Immortal stopped the Moon King, saying, 'Do not bow to my feet. Why? Because I am now a thief. Great King! You must punish my crime, just like punishing a thief.' At that time, the Moon King asked his elder brother, the Sun Immortal, 'Holy one, what kind of thief have you become today?' At that time, the immortal told the Moon King, 'Great King! You must know that when I was practicing in the quiet and secluded forest, I did not receive medicinal roots and fruits from others, and I took someone else's water and drank it myself.'

---

。』

「爾時，彼王聞此語已，煩冤懊惱，嗚噎悲啼，涕淚滿面，作是思惟：『如此仙人，功德本行，自來清凈，無有過患，云何今日，可罪罰也？』作是念已，報王仙言：『我許諸仙，取諸果子，及藥草根，乃至水等，自食自飲。是故仙人所食之者，皆是己物。大仙非賊，亦不可罰。』

「時，日王仙告月王言：『大王今日始許斯事，非昔日也。』王復白言：『我昔初承王位之時，即有此語：「我施沙門，及婆羅門，草木及水，隨意用食。」是故大仙！實非賊耳。我於今者，云何罰罪？』而彼王仙復告王言：『善哉大王！我今已造不善之事，自念不能消此過罪，我既取他澡𤃗水飲，是故大王，須治罰我如賊無二。』

「爾時，月王有一𡖦甥，在彼眾會，而彼𡖦甥白月王言：『大王！但與此仙決罪，勿令此仙煩冤懊惱。』爾時，月王白彼仙言：『事若爾者，入在我苑，止住修道。』爾時，月王令此仙人入其苑已，尋即廢忘，不復更憶。至於六日，然後始念，喚諸臣佐諸卿等輩：『彼仙在苑，出去已未？』爾時，諸臣白月王言：『彼之仙人，猶未出苑，仍在園內。』

「爾時，月王放赦天下一切囚繫，乃至飛走諸禽獸等，別喚彼仙，佈施種種甘美飲食，而白之言：『唯愿大仙！隨意而去。』放已，月王心懷不樂：『我於此仙，已有罪過，因此仙人，必得罪失。』」

爾時，佛告諸比丘言：「若有心疑，於時王仙，號名日者，此是誰也？莫作異見，我身是也。汝等比丘！若有心疑，當於彼時，王名月者，此是誰也？莫作異見，即羅睺羅，是其人也。為其將彼仙人入苑住六日故，因彼業報，住于生死煩惱之中，無量受苦；因其餘業，覆在母胎，止住六歲。

「汝諸比丘！我念往昔過無量世，有一群牛，在於牧所。其牛主妻，自將一女，往至牛群，構取乳酪，所將二器，並皆盈滿，其器大者，遣女而負，其器小者，身自擔提。至其中路，語其女言：『汝速疾行！此間路險，有可怖畏。』

「爾時，彼女語其母言：『此器大重，我今云何可得速疾？』其母如是再語三語：『汝速疾行！今此路中，大有恐怖。』

「爾時，彼女而作是念：『云何遣我負最大器，更復催促遣令急行？』其女因此，便生瞋恚，而白母言：『母可且兼將此乳器，我今暫欲大小便耳

當時，那位國王聽了這話，感到煩惱懊惱，嗚咽悲啼，淚流滿面，心想：『這位仙人，他的功德和行為，向來清凈，沒有任何過錯，怎麼今天可以對他進行懲罰呢？』 這樣想著，他告訴王仙說：『我允許各位仙人，可以取用果子、藥草根，甚至水等，自己食用飲用。因此，仙人所食用的東西，都是他們自己的。大仙不是盜賊，也不應該受到懲罰。』 這時，日王仙告訴月王說：『大王今天才允許這件事，不是以前就有的。』 國王又說：『我當初剛登上王位時，就說過這樣的話：「我施捨給沙門和婆羅門，草木和水，可以隨意食用。」 所以，大仙！確實不是盜賊。我今天，怎麼可以懲罰他呢？』 而那位王仙又告訴國王說：『善哉大王！我現在已經做了不好的事，自己覺得無法消除這個過錯，我既然取用了別人的洗澡水喝，所以大王，必須像懲罰盜賊一樣懲罰我。』 當時，月王有一個外甥，在那個集會中，那個外甥對月王說：『大王！只要給這位仙人定罪就行了，不要讓這位仙人感到煩惱懊惱。』 當時，月王對那位仙人說：『如果事情是這樣，就進入我的園林，在那裡修行吧。』 當時，月王讓這位仙人進入他的園林后，很快就忘記了，不再想起這件事。過了六天，才開始想起，叫來各位大臣和卿等：『那位仙人在園林里，出去了沒有？』 當時，各位大臣告訴月王說：『那位仙人，還沒有出園林，還在園內。』 當時，月王赦免了天下所有的囚犯，甚至包括飛禽走獸等，另外叫來那位仙人，佈施各種美味的食物，並對他說：『希望大仙！隨意離去。』 放走仙人後，月王心中感到不快樂：『我對這位仙人，已經有了過錯，因為這位仙人，必定會得到罪過。』 當時，佛陀告訴各位比丘說：『如果有人懷疑，當時那位名叫日的王仙，是誰呢？不要有不同的看法，那就是我的前身。各位比丘！如果有人懷疑，當時那位名叫月的國王，是誰呢？不要有不同的看法，那就是羅睺羅，就是那個人。因為他讓那位仙人進入園林住了六天，因為那個業報，在生死煩惱中，無量受苦；因為其餘的業，又在母胎中，住了六年。 『各位比丘！我回憶過去無量世，有一群牛，在牧場里。牛主人的妻子，自己帶著一個女兒，到牛群那裡，擠取乳酪，所帶的兩個容器，都裝滿了，她讓女兒揹著大的容器，自己提著小的容器。走到半路，她對女兒說：『你快點走！這裡路很危險，有可怕的東西。』 當時，她的女兒對母親說：『這個容器又大又重，我現在怎麼能走得快呢？』 她的母親這樣說了兩三次：『你快點走！現在這條路上，有很可怕的東西。』 當時，她的女兒心想：『為什麼讓我揹著最大的容器，還要催促我快點走？』 她的女兒因此，就生起了嗔恨心，對母親說：『母親可以先拿著這個乳酪容器，我現在想去方便一下。』

At that time, the king, having heard these words, was troubled and distressed, sobbing and weeping, with tears streaming down his face, and thought: 'This ascetic, his merits and conduct have always been pure, without any fault, how can he be punished today?' Thinking this, he said to the royal ascetic: 'I have allowed all ascetics to take fruits, medicinal roots, and even water, for their own consumption. Therefore, what the ascetic has eaten is his own. The great ascetic is not a thief, and should not be punished.' At this time, the royal ascetic of the sun said to the moon king: 'Great King, you have only allowed this today, not in the past.' The king replied: 'When I first ascended the throne, I said these words: "I give to the Shramanas and Brahmins, grass, trees, and water, to use and eat as they please." Therefore, great ascetic! You are indeed not a thief. How can I punish you today?' And that royal ascetic said to the king: 'Well said, Great King! I have now done something wrong, and I feel that I cannot erase this fault. Since I have taken and drunk another's bathwater, therefore, Great King, you must punish me as if I were a thief.' At that time, the moon king had a nephew, who was in that assembly, and that nephew said to the moon king: 'Great King! Just decide the ascetic's guilt, do not let this ascetic feel troubled and distressed.' At that time, the moon king said to that ascetic: 'If that is the case, then enter my garden and stay there to cultivate the Way.' At that time, the moon king, after letting the ascetic enter his garden, quickly forgot about it and did not remember it again. After six days, he began to remember and called all the ministers and officials: 'Is that ascetic still in the garden, or has he left?' At that time, the ministers told the moon king: 'That ascetic has not left the garden, he is still inside.' At that time, the moon king pardoned all the prisoners in the land, even the birds and beasts, and separately called that ascetic, offering him various delicious foods, and said to him: 'May the great ascetic! Leave as you please.' After releasing the ascetic, the moon king felt unhappy: 'I have already wronged this ascetic, and because of this ascetic, I will surely incur sin.' At that time, the Buddha told the monks: 'If anyone doubts, who was that royal ascetic named Sun at that time? Do not have a different view, it was my past life. Monks! If anyone doubts, who was the king named Moon at that time? Do not have a different view, it was Rahula, that was the person. Because he let that ascetic enter the garden and stay for six days, due to that karmic retribution, he suffered immeasurable pain in the cycle of birth and death; due to other karma, he stayed in the womb for six years. 'Monks! I remember in the past, countless eons ago, there was a herd of cows in a pasture. The wife of the cow owner, taking her daughter, went to the herd to collect milk and cheese. The two containers they brought were both full. She had her daughter carry the larger container, and she carried the smaller one herself. On the way, she said to her daughter: 'Hurry up! This road is dangerous, there are frightening things here.' At that time, her daughter said to her mother: 'This container is big and heavy, how can I walk fast now?' Her mother said this two or three times: 'Hurry up! There are very frightening things on this road now.' At that time, her daughter thought: 'Why make me carry the biggest container, and also urge me to walk fast?' Her daughter, because of this, became angry and said to her mother: 'Mother, you can hold this milk container for a while, I want to go to the toilet for a moment.'

---

。』而彼女母，取此大器負擔行已，其女於後，徐徐緩行。爾時，彼母兼負重擔，遂即行至六拘盧舍。」

爾時，佛告諸比丘言：「汝等若有心疑，彼女有瞋恚心，乃遣其母負重，行六拘盧舍者？莫作異見，耶輸陀羅釋女是也。既于彼時，遣母負重，行其道路六拘盧舍，由彼業報，在於生死煩惱之內，受無量苦；以彼殘業，今於此生，懷胎六歲。

「諸比丘！所有諸業，非是虛受，隨造善惡，還自受之。是故汝等諸比丘輩！恒須舍此身口意惡。何以故？作身口意善惡因緣，汝諸比丘！現見如是善惡果報。汝等比丘！應當如是修學善業。」爾時，世尊與凈飯王及彼大眾，說微妙法，使令歡喜顯示宣通教化訖已，從座而起，還於本處。

爾時，羅睺羅母遣羅睺羅，往向父邊，乞取父封。時，羅睺羅隨佛而行，且行且語，作如是言：「惟愿沙門！與我封邑，唯愿沙門！與我封邑。」

爾時，世尊自授手指與羅睺羅，時羅睺羅執佛指已，傍佛而行。

爾時，世尊將羅睺羅，至於靜林，遙喚長老舍利弗言：「汝舍利弗！將羅睺羅，令其出家。」時舍利弗而白佛言：「如世尊教。」承佛教已，度羅睺羅而出家也。爾時，世尊為諸比丘制禁戒時，其羅睺羅甚大歡喜，遂受禁戒，如法奉行。所以者何？教法應爾，其舍利弗，依佛教戒，攝受教示。當爾之時，有善男子，皆悉獲得正信正見。何以故？並欲出家求無上道諸梵行故，利益現自證見法故，自證知已，口自唱言：「諸漏已盡，梵行已立，所作已辦，不受後有。」其羅睺羅，亦復如是，自證其心，得正解脫。世尊即記，告諸比丘：「當知我之聲聞弟子持戒之中，其羅睺羅，最為第一(此摩訶僧祇師作如是說)。」

（其迦葉維復有別說：「當爾之時，輸頭檀王辦諸食已，即喚宮內諸眷屬等，敕告之言：『汝等今者勿令一人，示羅睺羅，言悉達多是汝之父。何以故？恐羅睺羅聞已，即隨其父出家。』時，凈飯王于其彼夜，備辦種種甘美飲食餐啖唼𠲿，辦具已訖，過彼夜分，始晨朝時，鋪設諸座，將羅睺羅，及諸侍從童男童女，左右圍繞，並遣將入阿輸迦林。然後發使往白佛言：『食時已至，飲食已辦，愿尊知時。』

「爾時，世尊日在東方，著衣持缽，諸比丘僧，左右圍繞，在前而行，相隨往詣輸頭檀王宮

現代漢語譯本：『而她的母親，拿著這個大器皿負擔著行走，她的女兒在後面，慢慢地走著。當時，她的母親兼負重擔，於是就走了六拘盧舍。』 現代漢語譯本：當時，佛告訴眾比丘說：『你們如果心中疑惑，認為她有嗔恨心，才讓她母親負重，走了六拘盧舍嗎？不要有這種想法，耶輸陀羅釋女就是這樣。她當時，讓母親負重，走了六拘盧舍的路，由於這個業報，在生死煩惱之中，受了無量的苦；因為這個殘餘的業力，今生懷胎六年。』 現代漢語譯本：『諸比丘！所有的業，都不是虛受的，隨著所造的善惡，還要自己承受。所以你們這些比丘！必須常常捨棄身口意的惡。為什麼呢？因為造作身口意善惡的因緣，你們這些比丘！現在就能看到這樣的善惡果報。你們這些比丘！應當這樣修學善業。』當時，世尊為凈飯王和大眾，說了微妙的佛法，使他們歡喜，顯示宣通教化完畢后，從座位上起來，回到原來的地方。 現代漢語譯本：當時，羅睺羅的母親派羅睺羅，去到父親那裡，請求父親的封地。當時，羅睺羅跟隨著佛行走，邊走邊說，這樣說道：『希望沙門！給我封地，希望沙門！給我封地。』 現代漢語譯本：當時，世尊把手指給了羅睺羅，當時羅睺羅拿著佛的手指，在佛的旁邊走著。 現代漢語譯本：當時，世尊帶著羅睺羅，到了寂靜的樹林，遠遠地呼喚長老舍利弗說：『你舍利弗！把羅睺羅帶去，讓他出家。』當時舍利弗對佛說：『如世尊所教。』接受佛的教誨后，度羅睺羅出家了。當時，世尊為眾比丘制定戒律時，羅睺羅非常歡喜，於是接受了戒律，如法奉行。為什麼呢？教法應當如此，舍利弗，依照佛的戒律，攝受教導。當時，有善男子，都獲得了正信正見。為什麼呢？都想出家求無上道，修習梵行，利益自己，證見佛法，自己證知后，口中自己唱道：『諸漏已盡，梵行已立，所作已辦，不受後有。』羅睺羅，也是這樣，自己證悟了內心，得到了真正的解脫。世尊就記述，告訴眾比丘：『應當知道我的聲聞弟子中持戒的，羅睺羅，最為第一（這是摩訶僧祇師這樣說的）。』 現代漢語譯本：（迦葉維還有另外的說法：『當時，輸頭檀王準備好各種食物后，就叫宮內的眷屬等，告誡他們說：『你們現在不要讓任何人，告訴羅睺羅，悉達多是你的父親。為什麼呢？恐怕羅睺羅聽了后，就跟著他的父親出家了。』當時，凈飯王在那天晚上，準備了各種美味的食物，吃喝完畢，過了那晚，到了早晨，鋪設好座位，帶著羅睺羅，以及侍從的童男童女，左右圍繞，並派人帶到阿輸迦林。然後派使者去告訴佛說：『吃飯的時間到了，飲食已經準備好了，希望尊者知道時間。』 現代漢語譯本：『當時，世尊在東方日出時，穿好衣服，拿著缽，眾比丘僧，左右圍繞，在前面走著，跟隨前往輸頭檀王的宮殿。

English version: 'And her mother, taking this large vessel, carried it while walking, her daughter behind, walking slowly. At that time, her mother, bearing the heavy burden, then walked six krosa.' English version: At that time, the Buddha said to the monks: 'If you have doubts in your minds, thinking that she had resentment, and therefore made her mother carry the heavy load, walking six krosa? Do not have such a view, Yasodhara, the Sakyan woman, was like this. At that time, she made her mother carry the heavy load, walking six krosa of the road, due to this karmic retribution, within the cycle of birth and death, she suffered immeasurable pain; because of this remaining karma, in this life she was pregnant for six years.' English version: 'Monks! All actions are not received in vain, according to the good and evil created, one must bear the consequences oneself. Therefore, you monks! Must always abandon the evil of body, speech, and mind. Why? Because of the causes and conditions of creating good and evil through body, speech, and mind, you monks! Can now see such good and evil results. You monks! Should cultivate good deeds in this way.' At that time, the World Honored One spoke the subtle Dharma for King Suddhodana and the assembly, making them happy, displaying, proclaiming, and teaching, and after finishing, he rose from his seat and returned to his original place. English version: At that time, Rahula's mother sent Rahula to his father, requesting his father's fiefdom. At that time, Rahula followed the Buddha, walking and speaking, saying: 'I wish, O Shramana! Give me a fiefdom, I wish, O Shramana! Give me a fiefdom.' English version: At that time, the World Honored One gave his finger to Rahula, and Rahula, holding the Buddha's finger, walked beside the Buddha. English version: At that time, the World Honored One, taking Rahula, went to a quiet forest, and called out to the elder Sariputra from afar, saying: 'You, Sariputra! Take Rahula and let him become a monk.' At that time, Sariputra said to the Buddha: 'As the World Honored One teaches.' Having received the Buddha's teaching, he ordained Rahula as a monk. At that time, when the World Honored One was establishing precepts for the monks, Rahula was very happy, and thus accepted the precepts, practicing them according to the Dharma. Why? The teaching should be like this, Sariputra, according to the Buddha's precepts, received and taught. At that time, good men all obtained right faith and right view. Why? All wanted to become monks, seeking the unsurpassed path, practicing the Brahma-faring, benefiting themselves, witnessing the Dharma, and after realizing it themselves, they proclaimed with their own mouths: 'The outflows are exhausted, the Brahma-faring is established, what needed to be done is done, there is no more future existence.' Rahula was also like this, realizing his own mind, and attaining true liberation. The World Honored One then recorded, telling the monks: 'You should know that among my disciples who are hearers, Rahula is the foremost in upholding the precepts (this is what the Mahasanghika teachers say).' English version: (Kasyapa also has another saying: 'At that time, King Suddhodana, having prepared all kinds of food, called the family members in the palace, and warned them, saying: 'You must not let anyone tell Rahula that Siddhartha is your father. Why? For fear that Rahula, upon hearing this, would follow his father and become a monk.' At that time, King Suddhodana, that night, prepared all kinds of delicious food, and after eating and drinking, after that night, in the morning, he set up the seats, and took Rahula, along with the attendant boys and girls, surrounding him, and sent them to the Asoka Grove. Then he sent a messenger to tell the Buddha: 'The time for eating has arrived, the food has been prepared, may the Venerable One know the time.' English version: 'At that time, the World Honored One, when the sun rose in the east, put on his robes, took his bowl, and the assembly of monks, surrounding him, walked in front, following him to King Suddhodana's palace.'

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。到已即于先所鋪座，次第而坐。

「時羅睺羅，見彼童男及童女等，各各亂行漫遊漫戲，而諸傅母，亦不遮斷，共相戲笑，遂私便從阿輸迦林，漸入王宮。往見世尊及比丘眾，見已頂禮。禮已即便升樓閣上，當於彼時，羅睺羅母，先在樓閣，觀見世尊，剃頭鬚髮，身著袈裟，見已悲泣，而有偈說：

「『大王釋子新婦者，　　其名號曰輸陀羅， 見夫如是出家相，　　心懷悲泣自懊惱。』」

「時，羅睺羅問其母言：『聖者何故悲啼如此？』其母報子羅睺羅言：『身體金色，在沙門眾，即是汝父。』時羅睺羅復白母言：『如是聖者，我生已來，未曾憶念，有如是等快樂之事。』作是語已，從樓閣上速疾而下，詣向佛所，入佛衣里，隱藏而住。時，諸比丘即欲遮斷，佛告之言：『汝諸比丘！莫復遮斷，但令入我衣內而住。』

「爾時，輸頭檀王見佛及僧次第而坐，自手奉過種種清凈甘美肴膳，所謂餐啖唼𠲿等食，悉令飽滿自恣充足。爾時，世尊飯食已訖，洗缽澡手，將一小座，卻坐一面，即為父王，而作愿言：

「『祭祀火為最，　　諸偈嘆爲最； 人中王為最，　　諸流海為最； 星宿月為最，　　諸明日為最； 上下及四方，　　及於眾生輩， 若天若人者，　　諸佛是為最。』」

「爾時，世尊為凈飯王，以此偈句，咒愿已訖，即從坐起，隨緣而去。

「爾時，輸頭檀王於後撿挍事務東西行時，其羅睺羅已逐世尊，出於宮外。既出宮已，還欲來入。於時，世尊自授手指與羅睺羅，令其執捉。時羅睺羅，其身上分，安隱快樂，譬如以繩系諸鳥足，更不復離，如是依附著世尊已，即將往至尼拘陀林。

「爾時，世尊告羅睺羅，作如是言：『汝羅睺羅！汝能隨我出家以不？』時羅睺羅而報佛言：『我實如是，能出家也。』

「爾時，世尊告諸比丘，作如是言：『汝諸比丘！我於今者，令羅睺羅，舍家出家。遣舍利弗，以為和上。』

「爾時，諸比丘作如是念：『世尊昔日，曾告我等，作如是言：「若有年歲不滿二十，不得為受具足禁戒。」而羅睺羅，今始十五，我等為當依佛昔教，為當更復別有所以？』作是念時，即將前事，具白世尊。

「爾時，佛告諸比丘言：『汝諸比丘當知！十五而出家者，可為沙彌

於是，他們按照事先鋪設好的座位，依次坐下。 當時，羅睺羅看見那些童男童女們各自亂跑嬉戲，而那些保姆們也不加以制止，反而和他們一起嬉笑。於是，他便偷偷地從阿輸迦林，逐漸進入王宮。他去拜見世尊和比丘們，行過頂禮后，就直接上了樓閣。那時，羅睺羅的母親，早已在樓閣上，她看見世尊剃了頭髮和鬍鬚，身穿袈裟，便悲傷地哭泣起來，並吟誦道： 『大王釋迦族的兒媳，她的名字叫輸陀羅，看見丈夫如此出家的樣子，心中悲傷懊惱。』 當時，羅睺羅問他的母親說：『聖者，您為什麼如此悲傷哭泣？』他的母親告訴兒子羅睺羅說：『那個身體金色的，在沙門眾中的人，就是你的父親。』當時，羅睺羅又對母親說：『這樣的聖者，我自從出生以來，從未記得有過如此快樂的事情。』說完這話，他便從樓閣上快速下來，走到佛陀那裡，躲進佛陀的衣服里藏了起來。當時，比丘們想要阻止他，佛陀告訴他們說：『你們這些比丘！不要再阻止他了，就讓他待在我的衣服里吧。』 那時，凈飯王看見佛陀和僧眾依次坐好，便親自奉上各種清凈甘美的飯菜，包括餐食、啖食、唼食、𠲿食等，讓他們都吃得飽足。當時，世尊吃完飯後，洗了缽和手，拿了一個小座位，坐到一旁，就為父王祝願說： 『祭祀中火為最，諸偈頌中贊為最；人中王為最，諸河流中海為最；星宿中月為最，諸光明中日為最；上下及四方，以及眾生輩，無論是天還是人，諸佛都是最尊貴的。』 當時，世尊為凈飯王用這些偈句祝願完畢后，就從座位上起身，隨緣離去。 當時，凈飯王在後來檢查事務，東西行走時，羅睺羅已經跟隨世尊出了宮外。出了宮后，他又想回來。這時，世尊親自伸出手，讓羅睺羅抓住。當時，羅睺羅的上半身感到安穩快樂，就像用繩子繫住鳥的腳一樣，再也不想離開，就這樣依附著世尊，被帶到了尼拘陀林。 當時，世尊告訴羅睺羅，這樣說道：『你羅睺羅！你能夠跟隨我出家嗎？』當時，羅睺羅回答佛陀說：『我確實可以，能夠出家。』 當時，世尊告訴眾比丘，這樣說道：『你們這些比丘！我現在要讓羅睺羅，捨棄家庭出家。派遣舍利弗，作為他的和尚。』 當時，眾比丘這樣想：『世尊以前曾經告訴我們，這樣說道：「如果年齡不滿二十歲，就不能接受具足戒。」而羅睺羅，現在才十五歲，我們是應當按照佛陀以前的教導，還是另有其他原因？』在這樣想的時候，他們就把之前的事情，全部告訴了世尊。 當時，佛陀告訴眾比丘說：『你們這些比丘應當知道！十五歲就出家的人，可以作為沙彌。』

Then, they sat down in order on the seats that had been prepared. At that time, Rahula saw those young boys and girls each running around and playing, and the nurses did not stop them, but instead laughed and played with them. So, he secretly went from the Ashoka Grove, gradually entering the palace. He went to see the World Honored One and the monks, and after bowing his head in reverence, he went directly up to the pavilion. At that time, Rahula's mother was already in the pavilion, and she saw the World Honored One with his head and beard shaved, wearing a kasaya robe, and she wept sadly, reciting a verse: 'The king's Shakya clan's daughter-in-law, whose name is Suddhodana, seeing her husband in such a renounced state, felt sorrow and remorse in her heart.' At that time, Rahula asked his mother, 'Holy one, why are you weeping so sadly?' His mother told her son Rahula, 'That person with the golden body, among the monks, is your father.' Then Rahula said to his mother, 'Such a holy one, since I was born, I have never remembered having such a happy thing.' After saying this, he quickly came down from the pavilion, went to the Buddha, and hid inside the Buddha's robe. At that time, the monks wanted to stop him, but the Buddha told them, 'You monks! Do not stop him, just let him stay inside my robe.' At that time, King Suddhodana saw the Buddha and the monks sitting in order, and he personally offered various pure and delicious foods, including meals, bites, sips, and nibbles, allowing them to eat their fill. At that time, after the World Honored One had finished eating, he washed his bowl and hands, took a small seat, sat to one side, and then made a wish for his father, saying: 'Among sacrifices, fire is the best; among verses, praise is the best; among people, the king is the best; among rivers, the sea is the best; among stars, the moon is the best; among lights, the sun is the best; above, below, and in the four directions, and among all living beings, whether they are gods or humans, the Buddhas are the most honored.' At that time, after the World Honored One had finished making wishes for King Suddhodana with these verses, he rose from his seat and left as circumstances dictated. Later, when King Suddhodana was inspecting affairs and walking around, Rahula had already followed the World Honored One out of the palace. After leaving the palace, he wanted to return. At this time, the World Honored One personally extended his hand, allowing Rahula to hold it. At that time, Rahula's upper body felt secure and happy, like a bird tied by a string, no longer wanting to leave. Thus, he clung to the World Honored One and was taken to the Nigrodha Grove. At that time, the World Honored One said to Rahula, 'You Rahula! Can you follow me to renounce the household life?' At that time, Rahula replied to the Buddha, 'I certainly can, I can renounce the household life.' At that time, the World Honored One said to the monks, 'You monks! I will now have Rahula renounce his household life. I will send Sariputra to be his preceptor.' At that time, the monks thought, 'The World Honored One once told us, saying, "If one is under twenty years of age, one cannot receive the full precepts." But Rahula is only fifteen years old now, should we follow the Buddha's previous teachings, or is there another reason?' While thinking this, they told the World Honored One everything that had happened before. At that time, the Buddha told the monks, 'You monks should know! Those who renounce the household life at fifteen years of age can be novices.'

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。』時諸比丘蒙佛教已，即令出家，請舍利弗，以為和上。」）

爾時，輸頭檀王發遣世尊，及比丘僧，諸眷屬等，然後方自欲坐食時，而作是言：「汝等當喚羅睺羅來，與我共食。」爾時，左右處處求覓，了不能得，還至王所，俱白王言：「大王！我今求羅睺羅，莫知所在。」

爾時，輸頭檀王復告之言：「汝等往至阿輸迦林，及諸宮內，處處求覓。」時彼左右，復即往至阿輸迦林，及諸宮內求亦不得，來告王言：「往至彼處求亦不見。」

爾時，輸頭檀王復告之言：「速往至於尼拘陀園，或非世尊將令出家如是去也。」

爾時，左右聞王此敕，速即至彼尼拘陀園，處處求覓，見羅睺羅已為世尊遣令出家。見已還宮，而白王言：「大王！當知，其羅睺羅，已被世尊，放令出家。」王聞是已，迷悶躄地，經于少時，還得醒悟。從城出至尼拘陀林，到于佛所，頂禮佛足，卻坐一面，而白佛言：「世尊！往昔在家之日，諸解相師婆羅門等，已曾授記：若其在家，必當得作轉輪聖王。世尊！今已舍家出家，我見世尊出家之後，作是思惟，欲以王位付與難陀；世尊於後，復令出家。彼既出家，我復思惟，令阿難陀紹其王位；復為世尊已放出家。彼出家后，我復作念，當欲令彼阿尼樓陀紹其王位；復為世尊放令出家。彼出家后，我復作念，婆提唎迦紹其王位；世尊亦復放令出家。今者望欲留羅睺羅，擬付王位；復為世尊將出家也。世尊如是，將羅睺羅出家之後，豈不斷我王種姓耳？

「複次世尊！雖復如此，兼戀子情，穿徹皮肉筋骨及髓。是故世尊，從今日後，作如是教制：『諸比丘！有出家者，令咨父母，許出家已，然後乃放。』」

爾時，佛告輸頭檀王：「如大王意，我不違也，我必當教作如是事。」作是語已，爾時世尊向凈飯王，說諸法義，顯示教化，令王欣悅，加其威力，復令歡喜。爾時，輸頭檀王既歡喜已，從坐而起，頂禮佛足，繞佛三匝，辭退而去，還其宮內。

爾時，世尊以此因緣，集比丘僧而告之言：「汝等比丘！當知兒子于其父母，報恩最難。所以者何？然其父母難作能作，顯示世間，長育諸陰，故令乳哺養成身體。是故汝等諸比丘輩！從今已去，若善男子善女人等，求出家者，先須令彼咨其父母，然後乃聽

現代漢語譯本：當時，眾比丘接受了佛陀的教誨后，立即讓（羅睺羅）出家，並請舍利弗作為他的和尚（受戒師）。 那時，凈飯王送別了世尊和比丘僧團以及其他眷屬后，才準備自己坐下吃飯，並說道：『你們去叫羅睺羅來，和我一起吃飯。』當時，左右侍從到處尋找，都找不到他，便回到國王那裡，一起稟告說：『大王！我們現在找不到羅睺羅，不知道他在哪裡。』 這時，凈飯王又吩咐他們說：『你們去阿輸迦林和各個宮殿里，到處找找。』那些侍從又去了阿輸迦林和各個宮殿里尋找，還是沒找到，便回來稟告國王說：『去那些地方找了，也沒看見。』 這時，凈飯王又吩咐他們說：『快去尼拘陀園看看，或許是世尊帶他出家了。』 當時，侍從們聽到國王的命令，立即趕到尼拘陀園，到處尋找，看到羅睺羅已經被世尊剃度出家了。他們看到后回到宮中，稟告國王說：『大王！您要知道，羅睺羅已經被世尊剃度出家了。』國王聽到這話，頓時昏厥倒地，過了好一會兒才醒過來。他從城裡出來，來到尼拘陀園，到了佛陀那裡，頂禮佛足，退坐在一旁，對佛陀說：『世尊！以前我在家的時候，那些相士婆羅門曾預言說：如果他（羅睺羅）在家，必定會成為轉輪聖王。世尊！現在他已經舍家出家了。我看到世尊出家后，就想把王位傳給難陀；世尊後來又讓他出家了。他出家后，我又想讓阿難陀繼承王位；又被世尊讓他出家了。他出家后，我又想讓阿尼樓陀繼承王位；又被世尊讓他出家了。他出家后，我又想讓婆提唎迦繼承王位；世尊也讓他出家了。現在我希望留下羅睺羅，打算把王位傳給他；又被世尊帶去出家了。世尊這樣，難道不是要斷絕我的王族血脈嗎？』 『而且，世尊！雖然如此，我愛子之情，深入骨髓。所以，世尊，從今天起，請制定這樣的戒律：『各位比丘！凡是想要出家的人，必須先徵得父母的同意，允許出家后，才能讓他出家。』 當時，佛陀告訴凈飯王說：『就按大王的意思辦，我不會違背的，我一定會教導他們這樣做。』說完這話，世尊就向凈飯王宣講佛法，開示教化，使國王感到欣悅，增加了他的威德，又使他感到歡喜。當時，凈飯王感到歡喜后，從座位上站起來，頂禮佛足，繞佛三圈，告辭離去，回到宮中。 當時，世尊因為這件事，召集比丘僧眾，告訴他們說：『各位比丘！你們要知道，兒子對父母的報恩是最難的。為什麼呢？因為父母難做能做，在世間顯示，養育諸陰，所以用乳汁哺育，養育身體。因此，你們各位比丘！從今以後，如果善男子善女人等，想要出家，必須先讓他們徵得父母的同意，然後才能允許他們出家。』

English version: At that time, the monks, having received the Buddha's teachings, immediately allowed (Rahula) to leave home and requested Sariputra to be his preceptor. Then, King Suddhodana, after seeing off the World Honored One and the monastic community, as well as other relatives, was about to sit down for his meal when he said, 'Go and call Rahula to come and eat with me.' At that time, the attendants searched everywhere but could not find him. They returned to the king and reported together, 'Your Majesty! We cannot find Rahula now; we do not know where he is.' At this time, King Suddhodana again instructed them, 'Go to the Ashoka Grove and the various palaces and search everywhere.' The attendants went to the Ashoka Grove and the various palaces to search, but still could not find him. They returned and reported to the king, 'We searched those places, but did not see him.' At this time, King Suddhodana again instructed them, 'Quickly go to the Nigrodha Garden and see if perhaps the World Honored One has taken him to leave home.' At that time, the attendants, hearing the king's command, immediately went to the Nigrodha Garden and searched everywhere. They saw that Rahula had already been ordained by the World Honored One. After seeing this, they returned to the palace and reported to the king, 'Your Majesty! You should know that Rahula has already been ordained by the World Honored One.' Upon hearing this, the king fainted and fell to the ground. After a while, he regained consciousness. He came out of the city to the Nigrodha Garden, arrived at the Buddha's place, bowed at his feet, and sat down to one side. He said to the Buddha, 'World Honored One! In the past, when I was at home, those Brahmin fortune-tellers had predicted that if he (Rahula) remained at home, he would surely become a Wheel-Turning King. World Honored One! Now he has left home. After seeing the World Honored One leave home, I thought of passing the throne to Nanda; the World Honored One later had him leave home as well. After he left home, I thought of having Ananda inherit the throne; he was also made to leave home by the World Honored One. After he left home, I thought of having Anuruddha inherit the throne; he was also made to leave home by the World Honored One. After he left home, I thought of having Bhadrika inherit the throne; the World Honored One also had him leave home. Now I hoped to keep Rahula and intended to pass the throne to him; he was also taken by the World Honored One to leave home. World Honored One, by doing this, aren't you cutting off my royal lineage?' 'Moreover, World Honored One! Although this is so, my love for my son penetrates my skin, flesh, bones, and marrow. Therefore, World Honored One, from today onwards, please establish such a precept: 'Monks! Those who wish to leave home must first obtain their parents' consent. Only after they have given permission may they leave home.' At that time, the Buddha told King Suddhodana, 'As you wish, Your Majesty, I will not go against it. I will certainly teach them to do so.' After saying this, the World Honored One preached the Dharma to King Suddhodana, revealing and teaching, making the king feel delighted, increasing his power, and making him happy. At that time, King Suddhodana, feeling happy, rose from his seat, bowed at the Buddha's feet, circumambulated the Buddha three times, bid farewell, and returned to his palace. At that time, the World Honored One, because of this incident, gathered the monastic community and told them, 'Monks! You should know that it is most difficult for a son to repay his parents' kindness. Why is this? Because parents do what is difficult to do, showing the world, nurturing the various aggregates, and thus feeding with milk and raising the body. Therefore, all of you monks! From now on, if good men or good women wish to leave home, you must first have them obtain their parents' consent, and only then may you allow them to leave home.'

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。若不許可放出家者，須如法治。我今日後，立如是制，凡人來投請出家者，先須問言：『汝之父母，生存已不？』彼人若報云：『我父母現今生在。』方更問言：『復當聽汝出家已不？』」

（然其五師或有異說，作如是言：「其羅睺羅，生二年後，菩薩爾時方始出家，苦行六年，然後成道。成道七歲，方始來向迦毗羅城，如是次第，數羅睺羅出家之日，正年十五。」）

（或有諸師作如是說：「波阇波提見其菩薩舍家出家，為此因緣，憂愁懊惱啼哭之時，眼壞失明。然佛世尊，已證阿耨多羅三藐三菩提，過十二年，然後方還迦毗羅城，欲于眷屬現憐愍故。」）

爾時，輸頭檀王，及諸宮內一切眷屬，左右圍繞，王為導首，在前而行。

爾時，復有同姓種族，合有九萬九千人俱，同來見

佛。其摩訶波阇波提憍曇彌，同在彼眾，往詣佛所，為看其子羅睺羅故。

爾時，如來現雙神變。爾時，摩訶波阇波提憍曇彌，既聞他說：「今我之子，顯現神通，所謂于身下分放其火光，于身上分出其冷水。」如是聞已，歡喜踴躍，遍滿其體，不能自勝，往詣佛所。到佛所已，為敬佛故，取其佛身所流之水，自灑己身，及以洗面。

爾時，世尊為令摩訶波阇波提，起于慈悲，遍滿其體，受其快樂，其所壞眼，尋得清凈，勝於本時。爾時，摩訶波阇波提，即于佛邊，更增信敬。

時，諸比丘又白佛言：「希有世尊！云何今此摩訶波阇波提憍曇彌，為世尊故，憂愁啼泣，失壞其目？復因世尊，還得清凈？」

爾時，佛告諸比丘僧作如是言：「汝諸比丘！其摩訶波阇波提憍曇彌，非但今日為我作是憂愁啼哭，失壞此眼，還復因我，而得清凈。過去之世，亦曾為我憂愁啼哭，失壞其眼，復還因我，眼得清明。」

爾時，諸比丘白佛言：「世尊！此事云何？愿為說之。」

佛本行集經卷第五十六

隋天竺三藏阇那崛多譯羅睺羅因緣品下

爾時，佛告諸比丘言：「汝諸比丘！我念往昔，過去久遠，在迦尸國，于彼聚落，近有一山，名鬱蒸伽。其山南面，有一園林，其園雜樹，數過十萬，華果茂盛，枝葉扶疏，遙遠瞻望，如青雲隊。于其園內，處處皆有蓮華池沼，其數眾多，莊嚴園林，其林高大空閑寂靜(或有師說鬱蒸伽山近波羅㮈城)

現代漢語譯本：如果不同意允許人們出家，必須依法懲處。我從今天起，制定這樣的規定，凡是來請求出家的人，必須先問：『你的父母，還健在嗎？』如果那人回答說：『我的父母現在還活著。』再問：『他們同意你出家嗎？』 （然而，五位老師中有人持不同意見，他們這樣說：『羅睺羅出生兩年後，菩薩那時才開始出家，苦行六年，然後才得道。得道七年後，才來到迦毗羅城，這樣算來，羅睺羅出家時正好十五歲。』） （也有一些老師這樣說：『波阇波提看到菩薩舍家出家，因為這個緣故，憂愁懊惱地哭泣，眼睛都哭壞失明了。然而，佛陀世尊，已經證得無上正等正覺，過了十二年，才回到迦毗羅城，想要向親屬們表達憐憫之情。』） 當時，凈飯王和宮內所有眷屬，左右圍繞，國王走在前面引導。 當時，還有同姓的族人，共有九萬九千人，一同來見佛。摩訶波阇波提·喬答彌也在人群中，前往佛陀那裡，是爲了看望她的兒子羅睺羅。 當時，如來顯現雙重神變。當時，摩訶波阇波提·喬答彌，聽到別人說：『現在我的兒子，顯現神通，從身體下部分放出火光，從身體上部分放出冷水。』聽到這些后，歡喜雀躍，全身充滿喜悅，無法自持，前往佛陀那裡。到了佛陀那裡后，爲了尊敬佛陀，取佛身流出的水，灑在自己身上，並用來洗臉。 當時，世尊爲了讓摩訶波阇波提，生起慈悲心，充滿全身，感受快樂，她壞掉的眼睛，立刻變得清澈明亮，勝過以前。當時，摩訶波阇波提，在佛陀身邊，更加增添了信敬。 當時，眾比丘又對佛說：『稀有啊，世尊！為什麼這位摩訶波阇波提·喬答彌，爲了世尊，憂愁哭泣，眼睛都哭壞了？又因為世尊，才得以恢復清凈？』 當時，佛陀告訴眾比丘說：『你們這些比丘！這位摩訶波阇波提·喬答彌，不只是今天爲了我憂愁哭泣，哭壞了眼睛，又因為我而恢復清凈。過去世，也曾爲了我憂愁哭泣，哭壞了眼睛，又因為我，眼睛才得以明亮。』 當時，眾比丘對佛說：『世尊！這件事是怎麼回事？請您為我們說說。』 佛本行集經卷第五十六 隋天竺三藏阇那崛多譯羅睺羅因緣品下 當時，佛陀告訴眾比丘說：『你們這些比丘！我記得過去很久以前，在迦尸國，那個村落附近，有一座山，名叫鬱蒸伽。那座山的南面，有一片園林，園林里雜樹，超過十萬棵，花果茂盛，枝葉繁茂，從遠處看，就像青色的雲彩。園林里，到處都有蓮花池塘，數量眾多，裝飾著園林，那片樹林高大空曠，寂靜無聲（有的老師說鬱蒸伽山靠近波羅奈城）。』

English version: If it is not permitted to allow people to leave home, they must be punished according to the law. From today onwards, I establish this rule: whenever someone comes to request to leave home, one must first ask: 'Are your parents still alive?' If that person replies: 'My parents are currently alive,' then ask further: 'Do they agree to your leaving home?' (However, some of the five teachers have different opinions, saying: 'After Rahula was born for two years, the Bodhisattva then began to leave home, practiced asceticism for six years, and then attained enlightenment. Seven years after attaining enlightenment, he came to Kapilavastu. Counting in this way, Rahula's leaving home was exactly at the age of fifteen.') (Some teachers also say: 'Prajapati saw the Bodhisattva leave home, and because of this, she was worried and distressed, crying until her eyes were damaged and she became blind. However, the Buddha, the World Honored One, having already attained Anuttara-samyak-sambodhi, returned to Kapilavastu after twelve years, wanting to show compassion to his relatives.') At that time, King Suddhodana and all the family members in the palace were surrounding him, with the king leading the way. At that time, there were also people of the same clan, a total of ninety-nine thousand people, who came together to see the Buddha. Mahaprajapati Gautami was also among the crowd, going to the Buddha to see her son Rahula. At that time, the Tathagata manifested a double miracle. At that time, Mahaprajapati Gautami, having heard others say: 'Now my son is manifesting supernatural powers, emitting fire from the lower part of his body and cold water from the upper part of his body,' was overjoyed, her whole body filled with joy, unable to control herself, and went to the Buddha. Having arrived at the Buddha, out of respect for the Buddha, she took the water flowing from the Buddha's body, sprinkled it on herself, and used it to wash her face. At that time, the World Honored One, in order to make Mahaprajapati generate compassion, fill her whole body, and experience happiness, her damaged eyes immediately became clear and bright, surpassing their previous state. At that time, Mahaprajapati, by the Buddha's side, further increased her faith and respect. At that time, the monks again said to the Buddha: 'It is rare, World Honored One! Why did this Mahaprajapati Gautami, for the sake of the World Honored One, worry and cry, damaging her eyes? And why did she regain clarity because of the World Honored One?' At that time, the Buddha told the monks: 'You monks! This Mahaprajapati Gautami, it is not only today that she worried and cried for me, damaging her eyes, and then regaining clarity because of me. In the past, she also worried and cried for me, damaging her eyes, and then her eyes became clear because of me.' At that time, the monks said to the Buddha: 'World Honored One! What is the matter? Please tell us about it.' The Collection of the Buddha's Original Acts, Volume Fifty-Six Translated by the Indian Tripiṭaka Master Jñānagupta of the Sui Dynasty, the Lower Section of the Chapter on the Cause of Rahula At that time, the Buddha told the monks: 'You monks! I remember in the distant past, in the country of Kashi, near that village, there was a mountain called Ujjihana. On the south side of that mountain, there was a garden, with more than one hundred thousand various trees, with lush flowers and fruits, and dense branches and leaves. From a distance, it looked like a group of blue clouds. In the garden, there were lotus ponds everywhere, numerous in number, decorating the garden. The forest was tall, spacious, and quiet (some teachers say that Mount Ujjihana is near the city of Varanasi).'

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。爾時彼山有諸群像，其象群內，有一象母，生育一子，形體端正，觀者無厭。然彼象子，其身潔白，六牙備足，其頭純黑，如因陀羅瞿波鳥頭，七支拄地。其彼象子，養育不久，成大象龍，如法修行，孝順父母，供養之時，有敬重心。然彼象子，諸有飲食，草果根等，先奉父母，令其充飽，然後自食。

「爾時，像龍又於一時，因求草果諸飲食等，處處遊行。有諸獵師，忽見此象，即作是念：『此之象龍，非是餘人所堪乘者，唯梵德王，堪能乘耳。』作是念已，遂即往詣梵德王邊，到已白言：『大王！當知，某處林內，有一象龍，端正可喜，其身潔白，具有六牙，其象黑頭，如因陀羅瞿波之鳥，七支拄地，如我所見。彼像當堪大王乘之，如其大王意所樂者，可往遣人搦彼象，取將示王來。』時梵德王，尋即召喚能搦象者，敕告之言：『我聞他說，有一象龍，其象六牙，端正可喜，觀看之者，無有厭足，乃至七支，悉皆拄地。汝等必當速往彼處，捉彼象龍，將至我所，勿使遲遲令有失脫。』

「爾時所有諸搦像人，聞梵德王有如是敕，而報之言：『如王所敕，不敢違教。』即辦牢韌諸皮索等，往至象邊，以咒咒之。其象自來赴向人所，遂即捉之，以彼皮繩，繫縛像已，牽來將至梵德王邊。

「時梵德王，遙見彼等將其象龍欲至之時，即起出迎，以歡喜故，作如是言：『快得如是妙好大乘，快得如是妙好大乘。』

「時，梵德王身自養飼，但于彼象所堪食者，悉皆與之，一切所食，自看自與。雖復如此，而彼象龍，反更羸瘦，恒大呻吟，呼聲大叫，悲啼流淚，無時暫憩。時梵德王，見彼象龍羸瘦憔悴，乃至悲啼流淚如此，至於象前，合十指掌，語象龍言：『我將一切諸好飲食，供養于汝，汝乃羸瘦，不著膚體，減損色力，身嬰羸瘠，然我觀汝，心不悅懌，不受歡樂。我心愛汝，供給瞻養，未曾暫舍。汝須何事，我今皆與，令汝歡喜，汝何緣故，不喜不樂？』

「爾時，像龍白梵德王作如是言：『我今啟白大王一語，令王歡喜。』

「時梵德王，聞彼象龍作如是言，生大希有歡喜之心，復作是念：『希有此事！此龍象王，能作人語。』作是念已，報彼象龍作如是言：『汝象龍王！出如是語，令我歡喜

現代漢語譯本：當時，在那座山裡住著一群大象。像群中，有一隻母象生下了一隻小象，這小象長得端正好看，讓人百看不厭。這小象全身潔白，長著六顆牙齒，頭是純黑色的，像因陀羅瞿波鳥的頭一樣，七個肢體都支撐著地面。這小象被養育不久，就長成了一頭大象龍，它如法修行，孝順父母，供養父母時，都懷著恭敬的心。這小象，凡是有吃的，比如草、果實、根等，都先拿給父母吃飽，然後自己才吃。 現代漢語譯本：當時，像龍又在一次爲了尋找草、果實等食物時，到處遊走。有幾個獵人，忽然看見了這頭象，就想：『這頭象龍，不是一般人能駕馭的，只有梵德王才配乘坐。』想到這裡，他們就去見梵德王，到了之後稟告說：『大王！您要知道，在某處的樹林里，有一頭象龍，長得端正可愛，全身潔白，長著六顆牙齒，頭是黑色的，像因陀羅瞿波鳥一樣，七個肢體都支撐著地面，據我所見，這頭象應該能讓大王乘坐。如果大王喜歡，可以派人去捉住這頭象，帶給大王看看。』當時，梵德王立刻召來能捉象的人，命令他們說：『我聽說有人說，有一頭象龍，長著六顆牙齒，端正可愛，讓人百看不厭，甚至七個肢體都支撐著地面。你們一定要快點去那裡，捉住那頭象龍，帶到我這裡來，不要耽誤時間，讓它跑了。』 現代漢語譯本：當時，所有捉象的人，聽到梵德王這樣的命令，就回答說：『遵照大王的命令，不敢違抗。』他們就準備好堅韌的皮索等，前往大象那裡，用咒語唸誦。那頭像自己走到他們那裡，他們就捉住了它，用皮繩綁好，牽著帶到梵德王那裡。 現代漢語譯本：當時，梵德王遠遠地看見他們牽著象龍要來的時候，就起身迎接，因為高興，就說：『真快得到這麼好的坐騎，真快得到這麼好的坐騎。』 現代漢語譯本：當時，梵德王親自餵養這頭象，凡是這頭象能吃的，都給它吃，所有吃的，都親自照看親自給。雖然這樣，那頭象龍反而更加消瘦，總是大聲哀嚎，哭泣流淚，沒有片刻的休息。當時，梵德王看見那頭象龍消瘦憔悴，甚至哭泣流淚成這樣，就走到象前，合起雙手，對像龍說：『我把所有好的食物都給你，你卻還是這麼消瘦，不長肉，減少了顏色和力氣，身體變得虛弱，我看你這樣，心裡很不高興，不快樂。我愛你，給你提供食物，照顧你，從來沒有片刻離開。你需要什麼，我現在都給你，讓你高興，你為什麼不高興不快樂呢？』 現代漢語譯本：當時，像龍對梵德王說：『我現在要告訴大王一句話，讓大王高興。』 現代漢語譯本：當時，梵德王聽到象龍這樣說，心裡感到非常稀有，非常高興，又想：『真是稀奇！這頭象龍竟然能說人話。』想到這裡，就對像龍說：『你這象龍王！說出這樣的話，讓我很高興。』

English version: At that time, there were many elephants in that mountain. Among the herd, there was a mother elephant who gave birth to a calf. The calf was well-formed and pleasing to the eye, so that no one tired of looking at it. This calf was pure white, had six tusks, and its head was pure black, like the head of an Indragopa bird. Its seven limbs all supported it on the ground. This calf, not long after being raised, grew into a great elephant dragon. It practiced the Dharma, was filial to its parents, and when offering to them, it did so with a respectful heart. This calf, whenever it had food, such as grass, fruit, or roots, would first offer it to its parents to eat their fill, and then it would eat itself. English version: At that time, the elephant dragon, on another occasion, while seeking grass, fruit, and other food, wandered everywhere. Some hunters suddenly saw this elephant and thought, 'This elephant dragon is not one that ordinary people can ride; only King Brahmadeva is worthy to ride it.' Having thought this, they went to King Brahmadeva, and upon arriving, they reported, 'Great King! You should know that in a certain forest, there is an elephant dragon, well-formed and pleasing, pure white, with six tusks, its head black like an Indragopa bird, and its seven limbs all supporting it on the ground. As I have seen, this elephant is worthy for the Great King to ride. If the Great King desires, he can send people to capture this elephant and bring it to show the King.' At that time, King Brahmadeva immediately summoned those who could capture elephants and commanded them, 'I have heard it said that there is an elephant dragon with six tusks, well-formed and pleasing, so that no one tires of looking at it, and even its seven limbs all support it on the ground. You must quickly go there, capture that elephant dragon, and bring it to me. Do not delay and let it escape.' English version: At that time, all the elephant catchers, hearing King Brahmadeva's command, replied, 'As the King commands, we dare not disobey.' They prepared strong leather ropes and other things, went to the elephant, and chanted spells. The elephant came to them on its own, and they captured it, bound it with leather ropes, and led it to King Brahmadeva. English version: At that time, King Brahmadeva, seeing from afar that they were bringing the elephant dragon, rose to greet it. Because he was happy, he said, 'How quickly I have obtained such a wonderful mount, how quickly I have obtained such a wonderful mount!' English version: At that time, King Brahmadeva personally fed the elephant. Whatever the elephant could eat, he gave it. He personally oversaw and gave it all the food. Despite this, the elephant dragon became even thinner, constantly wailing loudly, crying and weeping, without a moment's rest. At that time, King Brahmadeva, seeing that the elephant dragon was thin and haggard, even crying and weeping like this, went before the elephant, put his palms together, and said to the elephant dragon, 'I give you all the best food, yet you are so thin, not gaining flesh, losing color and strength, and your body is weak. Seeing you like this, my heart is not happy, not joyful. I love you, provide you with food, and care for you, never leaving you for a moment. Whatever you need, I will give it to you now, to make you happy. Why are you not happy or joyful?' English version: At that time, the elephant dragon said to King Brahmadeva, 'I now have a word to tell the Great King, to make the King happy.' English version: At that time, King Brahmadeva, hearing the elephant dragon say this, felt a great sense of wonder and joy, and thought, 'This is truly amazing! This elephant dragon can speak human language.' Having thought this, he said to the elephant dragon, 'You elephant dragon king! Speak such words, and make me happy.'

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「爾時，像龍白梵德王作如是言：『大王！當知，彼林之內，我有父母，年老力衰，住彼林內，我念未被王所搦時自爾已前，不曾憶有先自食啖始與父母，水漿亦爾，先與父母，然後自飲。我今思量，受王供給，一切資須，無所乏少，養育於我。然其父母，在彼林中，乃成孤獨，受大苦辛。我今正以不見父母，是故如此憂愁不樂。』

「時，梵德王聞此語已，生未曾有奇特之心，作如是念：『希有此事！不可思議！人中猶尚難有此法，云何象龍乃如此也？』作是念已，告彼象龍如是言曰：『大象龍王！我今寧自將此身命，閉于牢獄，不將如是如法之行，持戒妙行，孝養父母，于如此事不敢擾亂。』

「爾時，梵德復告象龍作如是言：『汝象龍王！我今放汝，至父母邊，共其父母，自相供養，隨意受樂。』然梵德王放象龍時即說偈言：

「『汝今好去象龍王，　　供養父母當孝順， 我寧自舍此命根，　　于汝更不相擾亂。』

「爾時，梵德放彼象龍，其象龍王既得脫已，漸至彼林。彼象龍母於時正以不見子故，憂愁懊惱，泣淚啼哭，兩目失明。以失明故，東西馳走，從於本處，遊行他所。像龍初還至彼林時，求覓其母，了不知處。以不見故，放聲大喚。於時象母，聞其叫聲，即知彼聲是其己子。其母爾時，亦即放聲，叫喚悲泣。彼象龍王，聞其母喚，遂爾尋聲，往至母所。其象龍王，既見其母，近一水池，止息而住，安置其母在於岸上。

「爾時，像龍入其水池，取滿鼻水，出已歡喜，身心踴躍，遍滿其體，不能自勝。至其母邊，以水散灑，而洗浴之。

「爾時，其母得子持水洗浴身時，眼還清凈，勝於本目。而彼象母，既見其子，而問之言：『子何處來？今日始還，令我多時不得見汝。』

「時，彼象龍向母具說，如梵德王，遣人所搦，將向王宮，供養因緣，並放得脫還歸之事，一切皆悉向其母說。

「爾時，像母聞此語已，歡喜踴躍，遍滿其體，不能自勝。唱言：『子子，如我今日而得與汝共相養活，喜樂如是，愿梵德王，共其父母妻子男女諸眷屬輩，及以知親大臣百官一切輔佐，共相養活，如我今日受斯快樂。』」

爾時，佛告諸比丘等作如是言：「汝諸比丘！若有心疑，彼象龍王，此是誰也？即我身是

現代漢語譯本： 當時，像龍對梵德王這樣說：『大王！您要知道，在那片森林裡，我的父母年老體衰，住在那裡。我回想在沒有被您抓來之前，我從來沒有先自己吃東西，總是先給父母吃，喝水也是這樣，先給父母喝，然後自己才喝。我現在想想，雖然接受您的供養，一切所需都不缺乏，您也養育了我。但是我的父母在那片森林裡，卻變得孤獨，遭受很大的痛苦。我正是因為見不到父母，所以才如此憂愁不樂。』 當時，梵德王聽到這話后，心中產生前所未有的驚奇，這樣想道：『這真是稀有之事！不可思議！人類中尚且難以有這樣的行為，這象龍怎麼會這樣呢？』這樣想后，他告訴象龍說：『大象龍王！我寧願自己被關進牢獄，也不敢擾亂你這種如法修行、持戒精進、孝養父母的行為。』 當時，梵德王又對像龍說：『象龍王！我現在放你走，回到你父母身邊，和他們一起互相供養，隨意享樂。』梵德王放走象龍時，就說了這首偈語： 『你現在好好地走吧，像龍王， 供養父母要孝順。 我寧願捨棄自己的生命， 也不會再擾亂你。』 當時，梵德王放走了象龍，像龍脫身後，漸漸回到那片森林。當時，像龍的母親正因為見不到兒子，憂愁懊惱，哭泣流淚，雙眼失明。因為失明，她東西亂跑，離開了原來的地方，到了別處。像龍剛回到森林時，尋找他的母親，卻不知道她在哪裡。因為見不到母親，他放聲大叫。當時，像母聽到他的叫聲，立刻知道那是自己兒子的聲音。像母當時也放聲叫喚，悲傷地哭泣。像龍王聽到母親的呼喚，就循著聲音，來到母親身邊。像龍王見到母親，靠近一個水池，停下來休息，把母親安置在岸上。 當時，像龍走進水池，用鼻子吸滿水，出來后歡喜雀躍，身心都充滿了喜悅，無法自持。他走到母親身邊，用水灑在母親身上，為她洗浴。 當時，像母得到兒子用水洗浴身體時，眼睛恢復了清明，比以前更好。像母見到兒子，就問他說：『孩子，你從哪裡來？今天才回來，讓我很久都見不到你。』 當時，像龍向母親詳細講述了梵德王派人抓他，帶到王宮供養的經過，以及後來被放回來的一切事情，都告訴了母親。 當時，像母聽到這些話后，歡喜雀躍，身心都充滿了喜悅，無法自持。她說道：『孩子啊，孩子，我今天能和你一起生活，如此喜樂，愿梵德王和他的父母、妻子、兒女、所有親屬，以及所有親近的大臣、百官和輔佐，都能像我今天這樣，一起生活，享受快樂。』 當時，佛陀告訴眾比丘說：『你們這些比丘！如果有人懷疑，那象龍王是誰？那就是我的前身。』

English version: At that time, the elephant-dragon said to King Brahmadeva, 'Great King! You should know that within that forest, my parents are old and weak, living there. I recall that before I was captured by you, I never ate anything myself first; I always gave it to my parents first. It was the same with drinking water; I gave it to my parents first, and then I drank it myself. Now I think, although I receive your offerings, and lack nothing, and you have raised me, my parents in that forest have become lonely and suffer great hardship. It is precisely because I cannot see my parents that I am so worried and unhappy.' At that time, King Brahmadeva, upon hearing these words, felt an unprecedented sense of wonder and thought, 'This is truly a rare thing! Unbelievable! It is difficult even for humans to have such behavior, how can this elephant-dragon be like this?' After thinking this, he said to the elephant-dragon, 'Great Elephant-Dragon King! I would rather imprison myself than disturb your righteous conduct, your diligent observance of precepts, and your filial piety towards your parents.' At that time, King Brahmadeva again said to the elephant-dragon, 'Elephant-Dragon King! I now release you to return to your parents' side, to mutually support each other and enjoy yourselves as you please.' When King Brahmadeva released the elephant-dragon, he spoke this verse: 'Now you may go well, Elephant-Dragon King, Be filial in supporting your parents. I would rather give up my own life, Than disturb you any further.' At that time, King Brahmadeva released the elephant-dragon, and after escaping, the elephant-dragon gradually returned to that forest. At that time, the elephant-dragon's mother, because she could not see her son, was worried and distressed, weeping and crying, and her eyes had become blind. Because of her blindness, she ran around aimlessly, leaving her original place and going elsewhere. When the elephant-dragon first returned to the forest, he searched for his mother, but did not know where she was. Because he could not see her, he cried out loudly. At that time, the elephant-mother heard his cry and immediately knew that it was her son's voice. The elephant-mother then also cried out, weeping sadly. The elephant-dragon king heard his mother's call and followed the sound to his mother's side. The elephant-dragon king saw his mother near a pond, stopped to rest, and placed his mother on the bank. At that time, the elephant-dragon entered the pond, filled his trunk with water, and came out joyful and elated, his body and mind filled with joy, unable to contain himself. He went to his mother's side, sprinkled water on her, and bathed her. At that time, when the elephant-mother was bathed by her son, her eyes regained their clarity, even better than before. The elephant-mother, seeing her son, asked him, 'Child, where have you come from? You have only returned today, making me unable to see you for so long.' At that time, the elephant-dragon told his mother in detail about how King Brahmadeva had sent people to capture him, take him to the palace for offerings, and how he was later released and returned, telling his mother everything. At that time, the elephant-mother, upon hearing these words, was joyful and elated, her body and mind filled with joy, unable to contain herself. She said, 'Child, child, that I can live with you today and be so happy, I wish that King Brahmadeva, along with his parents, wife, children, all relatives, and all close ministers, officials, and assistants, can live together like I do today and enjoy such happiness.' At that time, the Buddha told the monks, 'You monks! If anyone doubts who that elephant-dragon king was, it was my former self.'

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。汝等比丘！若有心疑，彼時象母，此是誰者？莫作異見，此即摩訶波阇波提憍曇彌是。當於彼時，為我啼哭，悲涕流淚，受于苦惱，兩目失明，還因我故，而得清凈。今亦如是，摩訶波阇波提憍曇彌不見我故，悲號啼哭，憂愁苦惱，兩目失明，今還因我而得清凈。汝諸比丘！如來昔在因地之時，未得成佛，尚為眾生，作是利益，況於今日，已得成就阿耨多羅三藐三菩提也。是故諸比丘！若有智者，恒于佛所，作敬重心希有之心，於法僧邊，亦須生於敬重之心。汝等比丘！當如是學。」

佛本行集經難陀出家因緣品第五十七上

爾時，世尊教化難陀釋種之子，舍家出家，數數為說出家因緣，亦復讚歎出家因緣，而作是言：「汝來難陀！當就出家。」作是語已，釋子難陀白言：「世尊！我不出家。所以者何？我以四事，供養世尊及比丘僧，乃至盡其一形，供養衣服臥具飲食湯藥。」如是世尊第二第三，教化難陀，讚歎舍家出家功德，乃至數數說其出家因緣之事，及以讚歎勸其出家，而彼難陀，不肯出家，猶言求以衣服臥具飲食湯藥，盡形供養佛及眾僧因緣之事。

爾時，世尊經于少時，飯食訖已，將一侍者，徐徐向彼釋種童子難陀之家。然彼釋種童子難陀，當於彼時，在重閣上，共孫陀利，升樓觀看，游遨而坐。爾時，難陀在樓閣上，遙見世尊，將至其所，速即驚起下於重閣，往至佛邊，頂禮佛足，卻立一面。因白佛言：「善來世尊！何從遠至？唯愿垂神，入我堂室，升座而坐。」

爾時，世尊入彼堂室，升座坐已，慰喻難陀，慰喻已訖，默然而坐。

爾時，難陀白佛言：「世尊！唯愿今者於此受供，我遣備辦肴膳飲食。」佛告難陀：「我已食訖，不須備辦。」

爾時，釋種童子難陀復白佛言：「今有蜜漿，非時飲不？」佛告難陀：「我隨汝意。」爾時難陀復白佛言：「唯然世尊！」於是難陀執持佛缽，盛非時漿，奉與世尊。於時，世尊未為受取。

爾時，釋種童子難陀，即持彼缽，將與侍者，而彼侍者，復不受取。

爾時，世尊從座而起，與諸侍從相逐而還，欲向本處，其釋童子，亦從重閣，持彼蜜漿，欲隨佛去

『諸位比丘！如果你們心中疑惑，當時那位象母是誰？不要有其他想法，她就是摩訶波阇波提·喬答彌。她當時為我啼哭，悲傷流淚，承受痛苦，雙眼失明，又因為我的緣故，才得以清凈。現在也是這樣，摩訶波阇波提·喬答彌因為見不到我，悲傷哭泣，憂愁苦惱，雙眼失明，現在又因為我的緣故而得以清凈。諸位比丘！如來過去在因地時，尚未成佛，尚且為眾生做了這樣的利益，更何況今天，已經成就了阿耨多羅三藐三菩提呢？所以諸位比丘！如果有智慧的人，應當常常對佛生起恭敬和稀有之心，對於法和僧，也應當生起恭敬之心。你們這些比丘！應當這樣學習。』 當時，世尊教化難陀釋迦族的兒子，讓他捨棄家庭出家，多次為他說出家的因緣，也讚歎出家的因緣，並這樣說：『你來吧，難陀！應當出家。』說完這話，釋迦族的兒子難陀回答說：『世尊！我不出家。為什麼呢？我用四種供養，供養世尊和比丘僧，乃至盡我一生，供養衣服、臥具、飲食和湯藥。』這樣，世尊第二次、第三次教化難陀，讚歎捨棄家庭出家的功德，乃至多次說出家的因緣，以及讚歎勸他出家，而那難陀，不肯出家，仍然說要用衣服、臥具、飲食和湯藥，盡一生供養佛和僧眾的因緣。 當時，世尊過了一會兒，吃完飯後，帶著一個侍者，慢慢地走向釋迦族童子難陀的家。當時，釋迦族童子難陀，正在高樓上，和孫陀利一起，登上樓閣觀看，遊玩而坐。當時，難陀在樓閣上，遠遠地看見世尊，將要來到他那裡，立刻驚起，從高樓下來，走到佛的身邊，頂禮佛足，退到一邊站立。於是對佛說：『世尊，您好！從哪裡遠道而來？希望您能降臨，進入我的堂室，升座而坐。』 當時，世尊進入他的堂室，升座坐下，安慰難陀，安慰完畢，默默地坐著。 當時，難陀對佛說：『世尊！希望您今天在這裡接受供養，我派人準備菜餚飲食。』佛告訴難陀：『我已經吃過了，不需要準備了。』 當時，釋迦族童子難陀又對佛說：『現在有蜜漿，可以非時飲用嗎？』佛告訴難陀：『我隨你的意。』當時難陀又對佛說：『好的，世尊！』於是難陀拿著佛缽，盛上非時漿，奉給世尊。當時，世尊沒有接受。 當時，釋迦族童子難陀，就拿著那個缽，要給侍者，而那個侍者，又沒有接受。 當時，世尊從座位上站起來，和侍從們一起回去，想要回到原來的地方，那個釋迦族童子，也從高樓上，拿著那個蜜漿，想要跟隨佛去。

'Monks! If you have doubts in your minds, who was that elephant mother at that time? Do not have other views, she is Mahapajapati Gotami. At that time, she wept for me, grieved and shed tears, endured suffering, her eyes went blind, and it was because of me that she was purified again. It is the same now, Mahapajapati Gotami, because she cannot see me, grieves and weeps, is sorrowful and distressed, her eyes go blind, and now it is because of me that she is purified again. Monks! When the Tathagata was in the causal stage in the past, before attaining Buddhahood, he still did such benefits for sentient beings, how much more so today, having already attained Anuttara-samyak-sambodhi? Therefore, monks! If there are wise people, they should always have a respectful and rare mind towards the Buddha, and they should also have a respectful mind towards the Dharma and the Sangha. You monks! You should learn in this way.' At that time, the World Honored One was teaching Nanda, the son of the Shakya clan, to leave his home and become a monk, repeatedly explaining the causes and conditions for leaving home, and also praising the causes and conditions for leaving home, saying: 'Come, Nanda! You should leave home.' After saying this, Nanda, the son of the Shakya clan, replied: 'World Honored One! I will not leave home. Why? I will use four kinds of offerings to support the World Honored One and the Sangha of monks, even for my whole life, offering clothing, bedding, food, and medicine.' In this way, the World Honored One taught Nanda a second and third time, praising the merits of leaving home, and even repeatedly explaining the causes and conditions for leaving home, and praising and urging him to leave home, but Nanda refused to leave home, still saying that he would use clothing, bedding, food, and medicine to support the Buddha and the Sangha for his whole life. At that time, after a short while, the World Honored One, having finished his meal, slowly went to the home of Nanda, the young man of the Shakya clan, with an attendant. At that time, Nanda, the young man of the Shakya clan, was on the upper floor, together with Sundari, going up to the pavilion to watch, playing and sitting. At that time, Nanda, on the pavilion, saw the World Honored One from afar, about to come to him, and immediately got up in surprise, came down from the upper floor, went to the Buddha's side, bowed at the Buddha's feet, and stood aside. Then he said to the Buddha: 'Welcome, World Honored One! Where have you come from? I hope you will descend and enter my hall, and ascend the seat and sit.' At that time, the World Honored One entered his hall, ascended the seat and sat down, comforted Nanda, and after comforting him, sat in silence. At that time, Nanda said to the Buddha: 'World Honored One! I hope you will accept offerings here today, I will send someone to prepare dishes and food.' The Buddha told Nanda: 'I have already eaten, there is no need to prepare.' At that time, Nanda, the young man of the Shakya clan, again said to the Buddha: 'Now there is honey drink, can it be drunk at an improper time?' The Buddha told Nanda: 'I will follow your intention.' At that time, Nanda again said to the Buddha: 'Yes, World Honored One!' Then Nanda took the Buddha's bowl, filled it with the drink at an improper time, and offered it to the World Honored One. At that time, the World Honored One did not accept it. At that time, Nanda, the young man of the Shakya clan, took that bowl and was about to give it to the attendant, but that attendant did not accept it either. At that time, the World Honored One got up from his seat, and went back with his attendants, wanting to return to his original place, and that young man of the Shakya clan, also came down from the upper floor, holding that honey drink, wanting to follow the Buddha.

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。

爾時，釋種女孫陀利，見釋難陀執其滿缽非時蜜漿從世尊行，其孫陀利，梳頭未訖，便即高聲喚難陀言：「聖子難陀！欲何去也？」爾時，難陀指彼缽言：「欲將此缽奉送如來，至彼即還。」孫陀利言：「聖子速來！莫久住彼。」

爾時，世尊出難陀家，為難陀故，步行東西，在於街巷，欲令城內一切人民，見彼難陀執非時漿隨逐于佛。是時人民，見此事已，各相謂言：「今者世尊，必令難陀舍家出家。」

爾時，世尊至僧伽藍，喚一比丘，密以手指，作其相貌，令取難舵手中蜜缽。時，彼比丘知解佛意，從難陀邊，即取其缽。

爾時，難陀頂禮佛足，白言：「世尊！我今辭佛，欲還向家。」佛告難陀：「汝莫還去！」爾時，難陀復白佛言：「世尊！我今思惟，不欲出家。所以者何？我欲四事，盡其一形，供養如來及眾僧故。」

爾時，世尊復告難陀作如是言：「此閻浮提世界，縱廣七千由旬，北面廣闊，南面狹小，猶如車箱，滿中羅漢，稠若甘蔗竹葦麻稻。若有善男子善女人，供養彼等諸阿羅漢，盡其一形，四事不闕。彼等羅漢入涅槃后，復更供養，起舍利塔。于其塔上，各施幡蓋，及寶鈴幢，復以香華，及諸油燈，種種供養。于汝意云何？是善男子善女人等，功德多不？」難陀白言：「得福甚多。」

爾時，世尊復告難陀：「若有羅漢，滿此閻浮，有人盡形，四事供養，乃至香華，然諸油燈。若復有人，供養一佛功德果報，倍勝於彼。

「複次，難陀！若人能入佛法教中，乃至出家，一日一夜，行於清凈梵行之法，此之果報，倍多於彼。是故難陀！必定出家，莫復貪受五欲樂也。

「複次，難陀！諸欲少味，多有苦患，諸欲無常，是可厭離，是大苦本，是大瘡疣，是大惡刺，是大厄縛，是大苦惱，是損減相，是破壞相，無常不住，無時暫停，是不牢固，危脆易壞，多有怖畏，苦空無我，汝今必當諦觀諸欲如是過患。難陀！汝今應善思惟五欲過患，莫貪著也。」

爾時，世尊雖向難陀說此過患，然其難陀，心故不欲愿樂出家，但敬佛故，低徊俯仰，白言：「世尊！我當出家。」

爾時，世尊且因經行，以指作相，招一比丘，來語之言：「汝當喚一剃髮師來。」時彼比丘，即喚眾中一剃髮師，在難陀前，手執剃刀，欲為難陀剃其鬚髮

現代漢語譯本：當時，釋迦族的女子孫陀利，看見釋迦族的難陀拿著盛滿非時蜜漿的缽跟隨世尊行走。孫陀利頭髮還沒梳好，就高聲呼喚難陀說：『聖子難陀！你要去哪裡？』當時，難陀指著缽說：『我打算把這缽送給如來，送完就回來。』孫陀利說：『聖子快點回來！不要在那裡待太久。』 當時，世尊走出難陀的家，爲了難陀的緣故，在街巷中東西行走，想讓城裡所有的人都看見難陀拿著非時蜜漿跟隨佛陀。當時，人們看見這件事後，互相議論說：『現在世尊，一定會讓難陀舍家出家。』 當時，世尊到達僧伽藍，叫來一位比丘，秘密地用手指比劃，示意他去拿難舵手中的蜜缽。當時，那位比丘明白佛的意思，就從難陀那裡拿走了缽。 當時，難陀頂禮佛足，說道：『世尊！我現在要告辭佛陀，想回家了。』佛告訴難陀：『你不要回去！』當時，難陀又對佛說：『世尊！我現在想，不想出家。為什麼呢？我想用我的一生，用四事供養如來和眾僧。』 當時，世尊又告訴難陀說：『這個閻浮提世界，縱橫七千由旬，北面寬闊，南面狹小，像個車廂，裡面擠滿了羅漢，像甘蔗、竹葦、麻、稻一樣密集。如果有善男子善女人，用四事供養這些阿羅漢，盡其一生，不缺少任何東西。這些羅漢入涅槃后，又繼續供養，建造舍利塔。在塔上，各自施捨幡蓋、寶鈴和幢，又用香花和各種油燈來供養。你認為怎麼樣？這些善男子善女人等的功德多不多？』難陀回答說：『得到的福報很多。』 當時，世尊又告訴難陀：『如果整個閻浮提都滿了羅漢，有人用一生來供養他們四事，乃至香花，點燃各種油燈。如果有人供養一尊佛，他的功德果報，比供養所有羅漢的功德還要多一倍。』 『再者，難陀！如果有人能進入佛法教導中，乃至出家，一日一夜，奉行清凈的梵行之法，他的果報，比供養所有羅漢的功德還要多得多。所以難陀！你一定要出家，不要再貪戀五欲之樂了。』 『再者，難陀！各種慾望滋味少，卻有很多苦患，各種慾望無常，是令人厭惡的，是大苦的根源，是大瘡、大毒刺、大枷鎖、大苦惱，是損減的象徵，是破壞的象徵，無常不住，沒有片刻停留，是不牢固的，危險脆弱容易毀壞，有很多恐懼，是空無自我的。你現在一定要仔細觀察各種慾望的這些過患。難陀！你現在應該好好思考五欲的過患，不要貪戀執著。』 當時，世尊雖然向難陀說了這些過患，但是難陀的心仍然不想樂意出家，只是因為尊敬佛陀，低頭徘徊，說道：『世尊！我應當出家。』 當時，世尊暫時一邊經行，一邊用手指示意，招來一位比丘，告訴他說：『你應當叫一位剃頭師來。』當時那位比丘，就叫來一位剃頭師，站在難陀面前，手裡拿著剃刀，準備為難陀剃掉鬚髮。

English version: At that time, Sundari, a woman of the Shakya clan, saw Nanda of the Shakya clan carrying a full bowl of non-seasonal honey drink, following the World Honored One. Sundari, whose hair was not yet combed, immediately called out loudly to Nanda, saying, 'Holy son Nanda! Where are you going?' At that time, Nanda pointed to the bowl and said, 'I intend to offer this bowl to the Tathagata, and I will return after that.' Sundari said, 'Holy son, come back quickly! Do not stay there too long.' At that time, the World Honored One left Nanda's house, and for Nanda's sake, walked back and forth in the streets, wanting all the people in the city to see Nanda carrying the non-seasonal honey drink, following the Buddha. At that time, the people, having seen this, discussed among themselves, saying, 'Now the World Honored One will surely make Nanda leave his home and become a monk.' At that time, the World Honored One arrived at the Sangharama, called a monk, and secretly gestured with his finger, indicating that he should take the honey bowl from Nanda's hand. At that time, that monk understood the Buddha's intention and immediately took the bowl from Nanda. At that time, Nanda bowed at the Buddha's feet and said, 'World Honored One! I now take my leave of the Buddha, and wish to return home.' The Buddha told Nanda, 'You must not return!' At that time, Nanda again said to the Buddha, 'World Honored One! I now think that I do not wish to become a monk. Why is that? I wish to use my whole life to offer the four requisites to the Tathagata and the Sangha.' At that time, the World Honored One again told Nanda, saying, 'This Jambudvipa world is seven thousand yojanas in length and breadth, wide in the north and narrow in the south, like a carriage box, filled with Arhats, as dense as sugarcane, bamboo, reeds, hemp, and rice. If there are good men and good women who offer these Arhats the four requisites, for their whole lives, without lacking anything. After these Arhats enter Nirvana, they continue to make offerings, building stupas for their relics. On these stupas, they each offer banners, canopies, jeweled bells, and streamers, and also make offerings with incense, flowers, and various oil lamps. What do you think? Are the merits of these good men and good women great or not?' Nanda replied, 'The blessings obtained are very great.' At that time, the World Honored One again told Nanda, 'If the entire Jambudvipa were filled with Arhats, and someone were to offer them the four requisites for their whole lives, even incense, flowers, and lighting various oil lamps. If someone were to make offerings to one Buddha, the merit and reward would be twice as great as that of offering to all those Arhats.' 'Furthermore, Nanda! If a person can enter the teachings of the Buddha, even to the point of becoming a monk, for one day and one night, practicing the pure Brahma-faring, the reward for this is many times greater than that. Therefore, Nanda! You must become a monk, and no longer be greedy for the pleasures of the five desires.' 'Furthermore, Nanda! The various desires have little taste, but many sufferings and troubles. The various desires are impermanent, are to be loathed, are the root of great suffering, are great sores, great thorns, great shackles, great distress, are a symbol of decrease, are a symbol of destruction, are impermanent and do not stay, do not pause for a moment, are not firm, are dangerous, fragile, and easily destroyed, have much fear, are empty, and without self. You must now carefully observe the faults of the various desires. Nanda! You should now carefully consider the faults of the five desires, and do not be greedy and attached to them.' At that time, although the World Honored One spoke of these faults to Nanda, Nanda's heart still did not wish to become a monk, but out of respect for the Buddha, he hesitated and bowed, saying, 'World Honored One! I shall become a monk.' At that time, the World Honored One, while walking back and forth, gestured with his finger, beckoning a monk, and told him, 'You should call a barber to come.' At that time, that monk called a barber from the assembly, who stood in front of Nanda, holding a razor in his hand, preparing to shave Nanda's beard and hair.

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。爾時，難陀，捉拳向彼剃除發師，作如是言：「汝今何力敢剃我頭？」

爾時，世尊正念正意，告難陀言：「來汝比丘！入我法中，行於梵行，盡諸苦故。」爾時，如來作是語已，難陀鬚髮，即自墮落，猶如比丘。剃其鬚髮，始經七日，自然體著袈裟色衣，手執缽盂如法之器，而彼長老，即成出家，受具足戒。於時難陀，可喜端正，諸人樂觀，有三十相，具足不闕，身體金色，高下四指，不及如來，所作袈裟，與佛衣服，等無有異。作已受持，或諸比丘，遙見來者，皆謂難陀即是世尊，欲起迎逆，及至知非，始還本座。以此因緣，而諸比丘，嫌恨籌量，而作是言：「長老難陀，云何與佛衣服一等，而用受持？」時，諸比丘即往白佛。

爾時，世尊以此因緣，尋時聚集諸比丘眾，問難陀言：「汝作衣服僧伽梨等，與佛同量，而受持不？」

爾時，難陀白言：「世尊！此事實然。」佛言難陀：「此不如法。汝今云何與佛世尊，同量受持僧伽梨也？」

爾時，世尊訶責難陀，教如是已，告諸比丘：「從今日後，悉皆不得依世尊量作諸衣服而受持也；若有違者，如法治罪。」

爾時，難陀作如是念：「世尊已斷，不復更聽依世尊量受持衣服，今所作衣，必須治打出其光澤而受持也。」

爾時，難陀尋即作彼打治之衣光澤而服，執持缽器，眼涂媚藥，莊嚴其身，腳著革屣，左手執傘，右手持缽，詣向佛所白言：「世尊！我欲往入聚落乞食。」爾時，佛告長老難陀作如是言：「汝今豈非善男子也？信心舍家而出家乎？」難陀答言：「如是世尊！事實然也。」

爾時，世尊復告難陀作如是言：「汝既信心之善男子，舍家出家，所持衣服，何故打治令出光澤？復以何緣，莊嚴身體，眼涂媚藥，腳著革屣，一手執傘，一手持缽，欲乞食也？

「複次，難陀！汝若在於阿蘭若處，乞食活命，著糞掃衣，此乃為善。」

爾時，世尊以此因緣，而說偈言：

「何時當得見難陀，　　住于空閑常乞食， 少欲知足舍遺余，　　又樂遠離諸欲想。」

爾時，世尊以此因緣，以此事相，集諸比丘而告之言：「諸比丘輩！從今日後，不得復著打出光衣；若有受持出光衣者，如法治罪。

「亦復不得眼涂媚藥，及妙革屣，亦復不得執輕妙缽

現代漢語譯本：當時，難陀抓住理髮師的拳頭，對他說：『你有什麼力量敢剃我的頭？』 當時，世尊正念正意，告訴難陀說：『來，你這位比丘！加入我的教法中，修行梵行，以盡除一切痛苦。』當時，如來說完這話，難陀的鬚髮就自己脫落，如同比丘一樣。剃掉鬚髮后，過了七天，自然而然地穿上了袈裟色的衣服，手裡拿著缽盂等如法的器具，而這位長老，就成了出家人，受了具足戒。當時，難陀容貌可喜，端正莊嚴，眾人樂於觀看，他有三十種相好，具足無缺，身體是金色的，身高比如來矮四指，所穿的袈裟，與佛的衣服，沒有差別。穿上之後，有的比丘，遠遠看見他來，都以為難陀就是世尊，想要起身迎接，等到走近了才知道不是，才回到自己的座位。因為這個緣故，比丘們心生不滿，議論紛紛，說：『長老難陀，怎麼能穿和佛一樣的衣服呢？』當時，比丘們就去稟告佛陀。 當時，世尊因為這個緣故，立刻召集了眾比丘，問難陀說：『你做的衣服僧伽梨等，和佛的尺寸一樣，並且穿上了嗎？』 當時，難陀回答說：『世尊，確實是這樣。』佛說：『難陀，這不如法。你怎麼能和佛世尊穿一樣尺寸的僧伽梨呢？』 當時，世尊呵責了難陀，教導他之後，告訴眾比丘：『從今天以後，都不得按照世尊的尺寸製作衣服並穿戴；如果有違犯的，依法治罪。』 當時，難陀這樣想：『世尊已經禁止了，不再允許按照世尊的尺寸穿衣服，現在做的衣服，必須打磨出光澤才能穿。』 當時，難陀立刻製作了打磨出光澤的衣服穿上，拿著缽器，眼睛塗上媚藥，裝飾自己的身體，腳穿皮鞋，左手拿著傘，右手拿著缽，走到佛陀那裡，稟告說：『世尊，我想要到村落里去乞食。』當時，佛陀告訴長老難陀說：『你難道不是善男子嗎？因為信心而捨棄家庭出家嗎？』難陀回答說：『是的，世尊，確實是這樣。』 當時，世尊又告訴難陀說：『你既然是具有信心的善男子，捨棄家庭出家，所穿的衣服，為什麼打磨得光亮？又是什麼原因，裝飾身體，眼睛塗上媚藥，腳穿皮鞋，一手拿著傘，一手拿著缽，想要去乞食呢？』 『再者，難陀！你如果在阿蘭若處，靠乞食為生，穿糞掃衣，這才是好的。』 當時，世尊因為這個緣故，而說了偈語： 『何時才能見到難陀，住在空閑之處常乞食，少欲知足捨棄剩餘，又樂於遠離各種慾望。』 當時，世尊因為這個緣故，因為這件事，召集眾比丘告訴他們說：『各位比丘！從今天以後，不得再穿打磨出光澤的衣服；如果有穿戴光澤衣服的，依法治罪。 『也不得眼睛涂媚藥，以及穿精美的皮鞋，也不得拿著輕巧精美的缽。』

English version: At that time, Nanda, seizing the fist of the barber, said to him, 'What power do you have to dare shave my head?' At that time, the World Honored One, with right mindfulness and right intention, said to Nanda, 'Come, you bhikkhu! Enter my Dharma, practice the Brahma-faring, to end all suffering.' At that time, after the Tathagata spoke these words, Nanda's hair and beard fell off by themselves, just like a bhikkhu. After shaving his hair and beard, after seven days, he naturally put on robes of the color of a kasaya, holding a bowl and other lawful implements, and this elder became a renunciate, receiving the full precepts. At that time, Nanda was pleasing in appearance, upright and dignified, and people were happy to look at him. He had thirty-two marks of excellence, complete and without lack, his body was golden, and his height was four fingers shorter than the Tathagata. The kasaya he wore was no different from the Buddha's robes. After putting it on, some bhikkhus, seeing him coming from afar, all thought that Nanda was the World Honored One, and wanted to rise to greet him, but when they got closer and realized it was not him, they returned to their seats. Because of this, the bhikkhus were dissatisfied, and discussed among themselves, saying, 'How can Elder Nanda wear robes that are the same as the Buddha's?' At that time, the bhikkhus went to report to the Buddha. At that time, the World Honored One, because of this reason, immediately gathered the assembly of bhikkhus, and asked Nanda, 'Did you make robes, sanghati, etc., the same size as the Buddha's, and wear them?' At that time, Nanda replied, 'World Honored One, it is indeed so.' The Buddha said, 'Nanda, this is not in accordance with the Dharma. How can you wear a sanghati of the same size as the World Honored Buddha?' At that time, the World Honored One rebuked Nanda, and after teaching him, told the bhikkhus, 'From today onwards, no one is allowed to make robes according to the size of the World Honored One and wear them; if there is any violation, they will be punished according to the Dharma.' At that time, Nanda thought, 'The World Honored One has forbidden it, and no longer allows wearing robes according to the size of the World Honored One. The robes I make now must be polished to a shine before wearing them.' At that time, Nanda immediately made robes that were polished to a shine and wore them, holding a bowl, applying eye makeup, adorning his body, wearing leather shoes, holding an umbrella in his left hand, and holding a bowl in his right hand, he went to the Buddha and reported, 'World Honored One, I want to go to the village to beg for alms.' At that time, the Buddha said to Elder Nanda, 'Are you not a good man? Did you not leave home out of faith?' Nanda replied, 'Yes, World Honored One, it is indeed so.' At that time, the World Honored One again said to Nanda, 'Since you are a good man with faith, having left home, why are the robes you wear polished to a shine? And for what reason do you adorn your body, apply eye makeup, wear leather shoes, hold an umbrella in one hand, and hold a bowl in the other, wanting to go beg for alms?' 'Furthermore, Nanda! If you are in the aranya, living by begging for alms, wearing rag robes, this is good.' At that time, the World Honored One, because of this reason, spoke a verse: 'When will I see Nanda, dwelling in a secluded place, always begging for alms, with few desires, content, abandoning the remainder, and also delighting in being far from all desires?' At that time, the World Honored One, because of this reason, because of this matter, gathered the bhikkhus and told them, 'Bhikkhus! From today onwards, you must not wear robes that are polished to a shine; if anyone wears robes that are polished to a shine, they will be punished according to the Dharma.' 'Also, you must not apply eye makeup, or wear fine leather shoes, nor hold light and fine bowls.'

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「亦復不得執傘入城聚落乞食；若如是者，悉如法治。」

爾時，難陀雖被世尊斷此打治光澤之衣，並及不得眼涂媚藥，斷好革屣，並持輕缽，及以傘蓋，猶尚憶念王之勢樂，不肯依斷。還憶彼女釋孫陀利，念其色慾，不行梵行，欲舍其戒，還本家宅。以是因緣恒畫彼女孫陀利像，後於一時至阿蘭若空閑之處，或取磚瓦，或取木板，畫此釋女孫陀利像，如是觀看，便過一日。而諸比丘，其有見者，心生嫌恨，而相謂言：「長老難陀！云何在於阿蘭若處，或取磚瓦，或取木板，畫婦女形，竟日觀看？」

時，諸比丘即將此事，往至白佛。爾時，世尊以此因緣，集諸比丘，在於眾內，問難陀言：「汝實在於阿蘭若處，或取磚瓦，或取木板，畫婦女形，竟日看不？」難陀白佛：「實爾。世尊！」

爾時，佛告長老難陀作如是言：「汝為此事，是不善也。出家比丘，豈得畫其婦女形像而觀看乎？」

爾時，世尊告諸比丘，作如是言：「汝諸比丘！從今不得畫婦女形，若實若虛，以著欲心，畫已觀看，若有如是故畫看者，得違戒罪。」

又於一時，長老難陀次第當直守護寺舍，彼時難陀，作如是念：「如來不久，當入聚落乞食之時，我於今日，當得還家。」

爾時，世尊知彼難陀作是思惟，知已告言長老難陀：「汝若欲行，閉諸房門，然後還去。」

爾時，世尊作是語已，便即往入聚落乞食。長老難陀，作如是念：「世尊已入聚落乞食，我今當得還其家內。」

爾時，難陀遂見世尊房門不閉，作如是念：「我閉此門，然後還去。」

即閉彼門，見舍利弗房門復開，即復往閉舍利弗門。

既閉彼門，其目揵連房門復開，尋即閉彼目連房門。

既閉彼門，見大迦葉房門復開，尋即往閉大迦葉門。

既閉彼門，復見摩訶迦旃延房，其門復開，尋復往閉迦旃延門。

既閉彼門，又見優樓頻螺迦葉房門復開，尋即往閉優樓頻蠡迦葉房門。既閉彼已，那提迦葉房門復開，尋復往閉那提房門。

既閉彼已，伽耶迦葉房門復開。爾時，難陀尋復閉彼伽耶房門。

既閉彼已，優波斯那房門復開。閉彼門已，見俱郗羅房門復開。

既閉彼已，復見摩訶專陀門開。閉彼門已，見利婆多房門復開。閉彼門已，見優波離波多房門復開

現代漢語譯本 『也不得打著傘進入城鎮村落乞食；如果有人這樣做，都應當依法懲處。』 當時，難陀雖然被世尊禁止穿戴華麗的衣服，以及不得在眼睛上塗抹媚藥，禁止穿好皮鞋，只能持用輕便的缽，以及使用傘蓋，但他仍然懷念著王族的享樂，不肯依從禁令。他還思念著他的妻子釋迦族的孫陀利，想著她，不肯修行梵行，想要捨棄戒律，回到家中。因為這個緣故，他經常畫孫陀利的畫像，後來有一次到了空閑的阿蘭若處，或者拿磚瓦，或者拿木板，畫這個釋迦族的女子孫陀利的畫像，這樣看著，就過了一天。而那些看見的比丘，心中生起嫌恨，互相說道：『長老難陀！為什麼在阿蘭若處，或者拿磚瓦，或者拿木板，畫婦女的形象，整天觀看？』 當時，眾比丘就把這件事，去稟告佛陀。當時，世尊因為這個緣故，召集眾比丘，在眾人之中，問難陀說：『你確實在阿蘭若處，或者拿磚瓦，或者拿木板，畫婦女的形象，整天觀看嗎？』難陀回答佛陀說：『確實如此，世尊！』 當時，佛陀告訴長老難陀這樣說：『你做這件事，是不好的。出家的比丘，怎麼可以畫婦女的形象而觀看呢？』 當時，世尊告訴眾比丘，這樣說：『你們這些比丘！從今以後不得畫婦女的形象，無論是真實的還是虛假的，因為生起貪慾之心，畫了之後觀看，如果有這樣故意畫了觀看的，就犯了違戒罪。』 又在一次，長老難陀輪到值班守護寺院，那時難陀，這樣想：『如來不久，當進入村落乞食的時候，我今天，應當可以回家了。』 當時，世尊知道難陀有這樣的想法，知道后告訴長老難陀說：『你如果想走，把所有的房門都關上，然後再回去。』 當時，世尊說完這話后，就前往村落乞食。長老難陀，這樣想：『世尊已經進入村落乞食，我現在應當可以回家了。』 當時，難陀就看見世尊的房門沒有關，這樣想：『我把這門關上，然後再回去。』 就關上那門，看見舍利弗的房門又開著，就又去關舍利弗的門。 關上那門后，其目犍連的房門又開著，隨即就關上目犍連的房門。 關上那門后，看見大迦葉的房門又開著，隨即就去關大迦葉的門。 關上那門后，又看見摩訶迦旃延的房間，其門又開著，隨即又去關迦旃延的門。 關上那門后，又看見優樓頻螺迦葉的房門又開著，隨即就去關優樓頻螺迦葉的房門。關上那門后，那提迦葉的房門又開著，隨即又去關那提的房門。 關上那門后，伽耶迦葉的房門又開著。當時，難陀隨即又關上伽耶的房門。 關上那門后，優波斯那的房門又開著。關上那門后，看見俱郗羅的房門又開著。 關上那門后，又看見摩訶專陀的門開著。關上那門后，看見利婆多的房門又開著。關上那門后，看見優波離波多的房門又開著。

English version 'Also, one must not enter towns and villages to beg for food while holding an umbrella; if anyone does so, they shall all be punished according to the law.' At that time, although Nanda was forbidden by the World-Honored One from wearing luxurious clothes, from applying cosmetics to his eyes, from wearing fine leather shoes, and was only allowed to carry a light bowl and use an umbrella, he still longed for the pleasures of royalty and was unwilling to obey the prohibitions. He also missed his wife, Sundari of the Shakya clan, thinking of her, he was unwilling to practice the Brahma-faring, wanting to abandon his precepts and return home. Because of this, he often drew pictures of Sundari, and later, on one occasion, he went to a secluded Aranya, and either took bricks or wooden boards, and drew pictures of this Shakya woman, Sundari, and spent the whole day looking at them. And those monks who saw him, felt resentment in their hearts, and said to each other: 'Elder Nanda! Why are you in the Aranya, taking bricks or wooden boards, drawing the image of a woman, and watching it all day long?' At that time, the monks took this matter and reported it to the Buddha. At that time, the World-Honored One, because of this matter, gathered the monks, and in the midst of the assembly, asked Nanda, saying: 'Is it true that you are in the Aranya, taking bricks or wooden boards, drawing the image of a woman, and watching it all day long?' Nanda replied to the Buddha: 'It is true, World-Honored One!' At that time, the Buddha said to Elder Nanda: 'What you have done is not good. How can a monk who has left home draw the image of a woman and watch it?' At that time, the World-Honored One said to the monks: 'You monks! From now on, you must not draw the image of a woman, whether real or false, because of the arising of lustful thoughts, and then watch it after drawing it. If anyone intentionally draws and watches, they will have committed a transgression of the precepts.' And at another time, Elder Nanda was on duty to guard the monastery, and at that time, Nanda thought: 'When the Tathagata goes to the village to beg for food soon, I should be able to go home today.' At that time, the World-Honored One knew that Nanda had such thoughts, and knowing this, told Elder Nanda: 'If you want to leave, close all the doors, and then go back.' At that time, after the World-Honored One said these words, he went to the village to beg for food. Elder Nanda thought: 'The World-Honored One has already gone to the village to beg for food, now I should be able to go home.' At that time, Nanda saw that the World-Honored One's door was not closed, and thought: 'I will close this door, and then go back.' He closed that door, and saw that Shariputra's door was open again, so he went to close Shariputra's door. After closing that door, he saw that Maudgalyayana's door was open again, so he immediately closed Maudgalyayana's door. After closing that door, he saw that Mahakasyapa's door was open again, so he immediately went to close Mahakasyapa's door. After closing that door, he saw that Mahakatyayana's room, its door was open again, so he immediately went to close Katyayana's door. After closing that door, he saw that Uruvilvakasyapa's door was open again, so he immediately went to close Uruvilvakasyapa's door. After closing that door, Nadikasyapa's door was open again, so he immediately went to close Nadikasyapa's door. After closing that door, Gayakasyapa's door was open again. At that time, Nanda immediately closed Gayakasyapa's door. After closing that door, Upasena's door was open again. After closing that door, he saw that Kucila's door was open again. After closing that door, he saw that Mahachunda's door was open. After closing that door, he saw that Revata's door was open again. After closing that door, he saw that Upalipata's door was open again.

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如是次第，閉一門已，第二門開，閉第三已，第四門開，彼見其門一開一閉，遂作是念：「彼諸比丘，當能捉我作何事過，若開若閉？我當還去，將恐世尊不久來至。」作是念已，從尼俱陀樹林之內，將欲出時，世尊尋以天眼，觀彼難陀，已見難陀將欲出其尼俱陀處。如來見已，從迦毗羅婆蘇都城，隱沒其身，便即至其尼俱陀林，出現于彼。爾時，難陀見佛于彼林中出已，尋即依一尼俱陀樹，隱身而坐。

爾時，世尊以神通力，舉彼大樹置於虛空，見彼難陀藏身而坐，作如是言：「汝今難陀！欲何處去？」時彼難陀報言：「世尊！我於今者，還復憶彼王位快樂自在之事，兼復憶彼釋孫陀利，是故不樂行於梵行，意欲舍戒還於本家。」佛因此事，而說偈言：

「欲離叢林已得離，　　從林得出還入林， 汝富伽羅觀此事，　　從縛得脫還被縛。」

爾時，世尊為彼難陀說法句已，更復勸言：「長老難陀！汝當精心，於我自在法教之中，為盡諸苦，勤行梵行。」世尊以法教化難陀，難陀猶故不忘昔日五欲樂事，及在王位適意之樂，猶復憶念釋孫陀利，不樂正法行於梵行，心欲舍戒還其家宅。

爾時，復有一大長者，欲請世尊供設飲食，於時難陀，次當守寺。爾時，難陀復作是念：「世尊今者當入聚落受彼長者請食之時，我當還家。」

爾時，世尊預知難陀作此憶念，知已便即告難陀言：「汝今難陀！須必知時，灑掃寺地，所有澡𤃗，悉令水滿。」作是語已，即往聚落，赴其所請。長老難陀，于彼之時即作是念：「今者世尊，已赴他請，往于聚落，我今可得自往向家。」作是念已，顧見如來所住之房，多有糞土。見已作念：「我今先往掃彼糞穢，然後向家。」作是念已，執持掃帚，往掃彼房。其掃一邊，風來還吹，土草滿地，更須報掃。彼時難陀，復作是念：「掃地且止，我先當令所有眾僧水澡𤃗器，先著水滿，然後向家。」作是念已，取彼澡𤃗，將至水所，悉滿盛水，其所滿器，滿已還覆。彼時難陀，作如是念：「我今何假掃地盛水，如來今者不久還來，我今亦可速至己家。」作是念已，即還從彼尼俱陀林，欲向家去。

爾時，世尊在彼所請長者之家，以過人眼清凈天眼，觀彼難陀，已從彼處尼俱陀林欲出向家

現代漢語譯本：如此這般，當一扇門關閉后，第二扇門便會打開；當第三扇門關閉后，第四扇門便會打開。他看到那些門一開一閉，於是心想：『那些比丘能抓住我什麼過錯呢？無論是開門還是關門？我還是回去吧，恐怕世尊不久就要來了。』這樣想著，他便從尼拘陀樹林中想要出去。這時，世尊用天眼觀察到難陀，已經看到難陀正要離開尼拘陀樹林。如來看到后，便從迦毗羅衛城隱去身形，立刻來到尼拘陀樹林，出現在那裡。當時，難陀看到佛陀從樹林中出來，便立刻躲在一棵尼拘陀樹後坐下。 這時，世尊用神通力舉起那棵大樹，懸在空中，看到難陀藏身而坐，便說道：『你現在要到哪裡去，難陀？』當時，難陀回答說：『世尊，我現在又想起了以前當國王時快樂自在的生活，還想起了釋迦族的孫陀利，因此不喜歡修行梵行，想要舍戒還俗回家。』佛陀因此事，說了偈語： 『想要離開叢林卻已經離開了，從叢林出來又回到叢林，你這個富伽羅看看這件事，從束縛中解脫又被束縛。』 當時，世尊為難陀說了法句后，又勸說道：『長老難陀，你應當專心，在我的自在法教中，爲了斷除一切痛苦，勤奮修行梵行。』世尊用佛法教化難陀，難陀仍然不能忘記以前的五欲之樂，以及當國王時舒適的快樂，仍然思念著釋迦族的孫陀利，不喜歡正法，不修行梵行，心裡想要舍戒回家。 當時，又有一位大長者，想要邀請世尊供養飲食，當時輪到難陀看守寺廟。這時，難陀又想：『世尊現在要到村落接受那位長者的供養，我就可以回家了。』 這時，世尊預先知道難陀有這樣的想法，知道后便告訴難陀說：『你現在難陀，必須知道時間，灑掃寺廟的地面，把所有的澡盆都裝滿水。』說完這話，就前往村落，赴宴去了。長老難陀當時就想：『現在世尊已經去赴宴了，我就可以自己回家了。』這樣想著，他看到如來住的房間，有很多糞土。看到后就想：『我先去掃掉那些糞土，然後再回家。』這樣想著，他拿著掃帚，去掃房間。他掃完一邊，風又吹來，塵土和草又滿地，還需要再掃。這時，難陀又想：『掃地先停下，我先讓所有僧人的洗澡盆都裝滿水，然後再回家。』這樣想著，他拿起澡盆，到水邊，把它們都裝滿水，裝滿的盆，又翻倒了。這時，難陀這樣想：『我現在何必掃地裝水呢，如來不久就要回來了，我現在也可以快點回家。』這樣想著，他就又從尼拘陀樹林，想要回家去了。 這時，世尊在那位邀請他的長者家中，用超人的清凈天眼，看到難陀，已經從尼拘陀樹林想要離開回家了。

English version: In this manner, when one door was closed, the second door would open; when the third was closed, the fourth would open. Seeing the doors opening and closing, he thought: 'What fault can those monks find in me, whether opening or closing? I should go back, lest the World-Honored One come soon.' Thinking this, he was about to leave the Nyagrodha grove. At that moment, the World-Honored One, with his divine eye, observed Nanda and saw that Nanda was about to leave the Nyagrodha grove. Upon seeing this, the Tathagata concealed his body from Kapilavastu and immediately arrived at the Nyagrodha grove, appearing there. At that time, Nanda saw the Buddha emerge from the grove and immediately hid himself behind a Nyagrodha tree, sitting down. Then, the World-Honored One, using his supernatural power, lifted the large tree into the air and, seeing Nanda hiding and sitting, said: 'Where are you going now, Nanda?' At that time, Nanda replied: 'World-Honored One, I now recall the joyful and carefree life of my former kingship, and I also remember Sundari of the Shakya clan. Therefore, I do not enjoy practicing the Brahma-faring and wish to renounce my vows and return home.' Because of this, the Buddha spoke a verse: 'Having left the forest, yet you have not left, having come out of the forest, you return to the forest. You, Pugala, observe this matter, having been freed from bondage, you are again bound.' Then, after speaking the verse to Nanda, the World-Honored One further exhorted him: 'Elder Nanda, you should be diligent and, in my teaching of freedom, strive to practice the Brahma-faring diligently to end all suffering.' The World-Honored One taught Nanda with the Dharma, but Nanda still could not forget the pleasures of the five desires and the comfortable joy of being a king. He still remembered Sundari of the Shakya clan, did not enjoy the true Dharma, did not practice the Brahma-faring, and wished to renounce his vows and return home. At that time, a great elder wished to invite the World-Honored One for a meal, and it was Nanda's turn to guard the monastery. Then, Nanda thought: 'Now that the World-Honored One is going to the village to accept the elder's invitation, I can go home.' At that time, the World-Honored One, knowing Nanda's thoughts in advance, told Nanda: 'You, Nanda, must know the time, sweep the monastery grounds, and fill all the bathing tubs with water.' After saying this, he went to the village to accept the invitation. Elder Nanda then thought: 'Now that the World-Honored One has gone to the village, I can go home myself.' Thinking this, he saw that the room where the Tathagata stayed had a lot of dirt. Seeing this, he thought: 'I will first sweep away the dirt and then go home.' Thinking this, he took a broom and went to sweep the room. As he swept one side, the wind blew the dirt and grass back onto the ground, and he had to sweep again. At that time, Nanda thought: 'I will stop sweeping for now and first fill all the monks' bathing tubs with water, and then go home.' Thinking this, he took the bathing tubs to the water source, filled them all with water, and then overturned the filled tubs. At that time, Nanda thought: 'Why should I sweep and fill water? The Tathagata will return soon, and I can go home quickly now.' Thinking this, he again left the Nyagrodha grove, intending to go home. At that time, the World-Honored One, at the house of the elder who had invited him, with his extraordinary pure divine eye, saw Nanda, who had already left the Nyagrodha grove and was intending to go home.

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。既見是已，即別化身，從長者家，隱沒不現，尋一念頃，至尼俱陀樹林之內，在彼長老難陀前出。

爾時，難陀遙見世尊來欲至已，即上一大高峻險岸，從彼岸下，至隈障處，存身而坐。

爾時，世尊以神通力，令彼峻岸地平如掌。爾時，世尊見彼坐時，告言難陀：「汝今在此欲作何事？」於時難陀而白佛言：「婆伽婆！我已言許共孫陀利還家為期，今作是念：『勿使令我成其妄語。』是故我今欲往彼處。」

爾時，佛告長老難陀：「汝今何須見孫陀利？其身如是皮裹筋骨，內有髓腦膿血屎尿皆悉充滿，最可厭惡，猶如廁溷。如是難陀，我今略說，一一眾生，共婦和同，所出不凈，多於巨海，亦不知足。」

爾時，世尊以此因緣，而說彼偈：

「欲離稠林已得離，　　從林得脫還入林， 汝富伽羅觀此等，　　從縛得脫還得縛。」

爾時，世尊教化難陀，說法教言：「今汝難陀！於我自在說法教中。嬉樂行於清凈梵行，為欲滅諸一切苦故。」

爾時，難陀雖被世尊作如是等方便教化，猶故不樂行於梵行，乃共六群諸比丘等，以為朋黨，數至彼邊，語言論說，從晨到夜，唯論邪命諸惡等事。爾時，世尊觀知其行，作如是念：「此之難陀，今已學彼六群比丘，恐畏損其功德業行，我應斷其共彼人等以為朋黨。」作是念已，即便告彼長老難陀作如是言：「難陀汝來！我欲共汝入迦毗羅婆蘇都城。」難陀白言：「唯如尊教！」爾時，世尊與彼難陀入迦毗羅婆蘇都城，入已漸至一賣魚店。

爾時，世尊見彼店內，茅草鋪上，有一百頭臭爛死魚，置彼草鋪。見已告彼長老難陀，作如是言：「難陀汝來！取此魚鋪一把茅草。」其彼難陀而白佛言：「如世尊教。」作是語已，即于彼店，在魚鋪下，抽取一秉臭惡茅草。既執取已，佛復告言長老難陀：「少時捉住，還放于地。」難陀白言：「如世尊教。」即把草住。爾時難陀，捉持彼草經一時頃，便放于地。爾時，佛復告難陀言：「汝自嗅手。」爾時難陀即嗅其手。

爾時，佛復告難陀言：「汝手何氣？」長老難陀報言：「世尊！唯有不凈腥臭氣也。」

佛本行集經卷第五十七

隋天竺三藏阇那崛多譯難陀因緣品下

爾時，佛告長老難陀：「如是如是

現代漢語譯本：既然已經看見了，就變化身形，從長者家中隱沒不見，一會兒的功夫，就到了尼俱陀樹林里，出現在長老難陀面前。 當時，難陀遠遠地看見世尊要來了，就爬上一處高峻險峭的岸邊，從岸邊下去，到隱蔽的地方，藏身坐下。 當時，世尊用神通力，讓那高峻的岸邊變得像手掌一樣平坦。當時，世尊看見他坐著，就告訴難陀說：『你現在在這裡想做什麼？』當時，難陀對佛說：『世尊！我已經答應和孫陀利約定回家的時間，現在想著：『不要讓我成為說謊的人。』所以我現在想去那裡。』 當時，佛告訴長老難陀說：『你現在何必見孫陀利呢？她的身體就像是用皮包裹著筋骨，裡面充滿了骨髓、腦漿、膿血、屎尿，非常令人厭惡，就像廁所一樣。像這樣，難陀，我現在簡單地說，每一個眾生，和妻子在一起，所產生的不凈之物，比大海還要多，也永遠不會滿足。』 當時，世尊因為這個因緣，說了這首偈語： 『想要離開稠密的樹林卻已經離開了，從樹林里脫身卻又回到樹林，你這個富伽羅看看這些人，從束縛中解脫卻又再次被束縛。』 當時，世尊教化難陀，說法教導說：『現在你，難陀！在我自在的說法教導中，歡喜地修行清凈的梵行，爲了滅除一切痛苦。』 當時，難陀雖然被世尊用這樣的方便教化，仍然不喜歡修行梵行，反而和六群比丘等人結成朋黨，經常到他們那裡，從早到晚，只談論邪命等惡事。當時，世尊觀察到他的行為，這樣想：『這個難陀，現在已經學了六群比丘，恐怕會損害他的功德和修行，我應該斷絕他和那些人結成朋黨。』這樣想后，就告訴長老難陀說：『難陀你來！我想和你一起去迦毗羅婆蘇都城。』難陀說：『遵從您的教導！』當時，世尊和難陀進入迦毗羅婆蘇都城，進入后逐漸走到一家賣魚的店。 當時，世尊看見店裡，茅草鋪在地上，上面放著一百條腐爛發臭的死魚。看見后告訴長老難陀說：『難陀你來！從這魚鋪上拿一把茅草。』難陀對佛說：『遵從世尊的教導。』說完，就在那店裡，從魚鋪下面，抽出一把臭茅草。拿起來后，佛又告訴長老難陀說：『拿著一會兒，再放到地上。』難陀說：『遵從世尊的教導。』就拿著草。當時，難陀拿著那草過了一會兒，就放到地上。當時，佛又告訴難陀說：『你聞聞自己的手。』當時，難陀就聞自己的手。 當時，佛又告訴難陀說：『你手上是什麼氣味？』長老難陀回答說：『世尊！只有不乾淨的腥臭氣味。』 《佛本行集經》卷第五十七 隋天竺三藏阇那崛多譯《難陀因緣品下》 當時，佛告訴長老難陀：『是這樣的，是這樣的』

English version: Having seen this, he transformed his body and disappeared from the elder's house. In a moment, he arrived at the Nigrodha tree grove and appeared before the elder Nanda. At that time, Nanda saw the World Honored One coming from afar and immediately climbed a high and steep bank. He descended from the bank to a hidden place and sat down to conceal himself. At that time, the World Honored One used his supernatural power to make the steep bank as flat as the palm of a hand. Then, seeing him sitting, the World Honored One said to Nanda, 'What are you doing here now?' At that time, Nanda said to the Buddha, 'World Honored One! I have already promised Sundari a time to return home, and now I am thinking, 'I must not let myself become a liar.' Therefore, I want to go there now.' At that time, the Buddha said to the elder Nanda, 'Why do you need to see Sundari now? Her body is just skin wrapped around bones, filled inside with marrow, brain, pus, blood, feces, and urine, which is extremely disgusting, like a toilet. Thus, Nanda, I will briefly say that every living being, when with their wives, produces more impurities than the vast ocean, and they are never satisfied.' At that time, the World Honored One, because of this cause, spoke this verse: 'Having left the dense forest, one has already left, having escaped from the forest, one returns to the forest. You, Fugala, look at these people, having escaped from bondage, they are bound again.' At that time, the World Honored One taught Nanda, speaking the Dharma and instructing him, 'Now you, Nanda! In my free teaching of the Dharma, joyfully practice pure Brahma conduct, for the sake of extinguishing all suffering.' At that time, although Nanda was taught by the World Honored One with such skillful means, he still did not like to practice Brahma conduct. Instead, he formed a group with the six groups of monks and often went to them, talking from morning to night, only discussing evil things like wrong livelihood. At that time, the World Honored One observed his behavior and thought, 'This Nanda has now learned from the six groups of monks, and I am afraid that he will damage his merits and practice. I should cut off his association with those people.' Having thought this, he immediately said to the elder Nanda, 'Nanda, come! I want to go with you to the city of Kapilavastu.' Nanda said, 'As you command!' At that time, the World Honored One and Nanda entered the city of Kapilavastu, and after entering, they gradually arrived at a fish shop. At that time, the World Honored One saw in the shop that there was straw spread on the ground, and on top of it were a hundred rotten and smelly dead fish. Having seen this, he said to the elder Nanda, 'Nanda, come! Take a handful of straw from this fish stall.' Nanda said to the Buddha, 'As the World Honored One commands.' Having said this, he took a handful of smelly straw from under the fish stall in the shop. After taking it, the Buddha again said to the elder Nanda, 'Hold it for a while, then put it back on the ground.' Nanda said, 'As the World Honored One commands.' So he held the straw. At that time, Nanda held the straw for a while and then put it on the ground. At that time, the Buddha again said to Nanda, 'Smell your hand.' At that time, Nanda smelled his hand. At that time, the Buddha again said to Nanda, 'What is the smell on your hand?' The elder Nanda replied, 'World Honored One! There is only an unclean, fishy, and smelly odor.' The Sutra of the Collection of the Buddha's Deeds, Volume 57 Translated by the Tripiṭaka Master Jñānagupta of India during the Sui Dynasty, the Lower Chapter on the Cause of Nanda At that time, the Buddha said to the elder Nanda, 'It is so, it is so.'

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。若人親近諸惡知識，共為朋友，交往止住，雖經少時共相隨順，后以惡業相染習故，令其惡聲名聞遠至。」

爾時，世尊因斯事故，而說偈言：

「猶如在於魚鋪上，　　以手執取一把茅， 其人手即同魚臭，　　親近惡友亦如是。」

爾時，世尊又共長老難陀，至於一賣香邸，見彼邸上有諸香裹，見已即告長老難陀作如是言：「難陀！汝來取此邸上諸香裹物。」難陀爾時即依佛教，于彼邸上取諸香裹。佛告難陀：「汝于漏刻一移之頃，捉持香裹然後放地。」爾時，長老難陀聞佛如此語已，手持此香於一刻間，還放地上。

爾時，佛告長老難陀：「汝今當自嗅于手看。」爾時，難陀聞佛語已，即嗅自手。佛語難陀：「汝嗅此手作何等氣？」白言：「世尊！其手香氣，微妙無量。」

佛告難陀：「如是如是。若人親近諸善知識，恒常共居，隨順染習，相親近故，必定當得廣大名聞。」

爾時，世尊因此事故，而說偈言：

「若有手執沉水香，　　及以藿香麝香等， 須臾執持香自染，　　親附善友亦復然。」

爾時，世尊出迦毗羅婆蘇都城，至本住處，以此因緣，聚集大眾諸比丘已，即告長老難陀言曰：「難陀！汝今莫親近彼六群比丘，莫共彼等以為親友。何以故？若其有人親近如是惡知識者，雖復與彼共為朋友，或時與彼互相承事，隨順彼等一切事業，但為惡人，共相親近，即得世間惡名流佈。

「長老難陀！汝若欲覓親友知識，當近比丘舍利弗，比丘大目連，比丘大迦葉，比丘迦旃延，比丘優樓頻䗍迦葉，那提迦葉，伽耶迦葉，優波斯那，摩訶俱郗那，摩訶孫陀，離波多等，諸比丘輩。勸汝親近隨順承事。所以者何？若人親近善知識者，承事親善，雖未證得利益之事，交獲世間名聞流佈。」

爾時，世尊以此因緣而說偈言：

「若人親近惡知識，　　現世不得好名聞， 必以惡友相親近，　　當來亦墮阿鼻獄。 若人親近善知識，　　隨順彼等所業行， 雖不現證世間利，　　未來當得盡苦因。」

爾時，世尊雖以善言教示難陀，而彼難陀猶戀王位自在之樂，憶孫陀利五欲之事，于佛法中猶不欣樂，欲舍梵行，欲舍具戒，還從家事

現代漢語譯本：如果有人親近那些邪惡的知識，與他們成為朋友，交往並停留在一起，即使只是短暫地隨順他們，之後也會因為被惡業所感染和習染，導致他們的惡名遠揚。 當時，世尊因為這個緣故，說了這樣的偈語： 『就像在魚鋪上，用手拿起一把茅草，那人的手就會沾染上魚的腥臭味，親近惡友也是如此。』 當時，世尊又和長老難陀一起，來到一個賣香料的店舖，看到店舖里有許多香料包裹，看完后就告訴長老難陀說：『難陀！你來拿這些店舖里的香料包裹。』當時，難陀就按照佛的教導，從店舖里拿了香料包裹。佛告訴難陀：『你在一刻的時間裡，拿著香料包裹，然後放在地上。』當時，長老難陀聽了佛這樣說，就用手拿著香料一刻的時間，然後放回地上。 當時，佛告訴長老難陀：『你現在自己聞聞你的手。』當時，難陀聽了佛的話，就聞了自己的手。佛問難陀：『你聞到這手是什麼氣味？』難陀回答說：『世尊！這手有香氣，微妙而不可限量。』 佛告訴難陀：『是這樣的，是這樣的。如果有人親近那些善良的知識，經常和他們在一起，隨順他們的習染，因為互相親近的緣故，必定會得到廣大的名聲。』 當時，世尊因為這個緣故，說了這樣的偈語： 『如果有人用手拿著沉香，以及藿香、麝香等，短暫地拿著，香氣就會沾染到手上，親近善友也是如此。』 當時，世尊離開迦毗羅衛城，回到他原來的住處，因為這個因緣，聚集了大眾比丘后，就告訴長老難陀說：『難陀！你現在不要親近那六群比丘，不要和他們成為親友。為什麼呢？如果有人親近這樣的惡知識，即使和他們成為朋友，或者有時互相承事，隨順他們的一切行為，但因為是和惡人互相親近，就會得到世間的惡名流傳。』 『長老難陀！如果你想尋找親友知識，應當親近比丘舍利弗，比丘大目犍連，比丘大迦葉，比丘迦旃延，比丘優樓頻螺迦葉，那提迦葉，伽耶迦葉，優波斯那，摩訶俱絺羅，摩訶孫陀，離波多等，這些比丘們。勸你親近他們，隨順承事他們。為什麼呢？如果有人親近善知識，承事親善，即使沒有證得利益的事情，也會獲得世間的名聲流傳。』 當時，世尊因為這個因緣說了這樣的偈語： 『如果有人親近惡知識，現世得不到好的名聲，必定因為和惡友互相親近，將來也會墮入阿鼻地獄。 如果有人親近善知識，隨順他們所做的事情，即使現在沒有證得世間的利益，將來也會得到消除痛苦的原因。』 當時，世尊雖然用善言教導難陀，但是難陀仍然貪戀王位的自在快樂，回憶孫陀利的五欲之事，對於佛法仍然不感到欣喜，想要捨棄梵行，想要捨棄具足戒，回到在家生活。

English version: 'If a person associates with evil teachers, becomes friends with them, and stays in their company, even if they only follow them for a short time, they will later be tainted and influenced by their evil deeds, causing their bad reputation to spread far and wide.' At that time, the World Honored One, because of this reason, spoke this verse: 'Just like when one is at a fish stall, and picks up a handful of grass with their hand, that person's hand will immediately smell of fish, so it is with associating with evil friends.' At that time, the World Honored One, together with Elder Nanda, went to a shop selling incense. Seeing that there were many incense bundles in the shop, he told Elder Nanda, 'Nanda! Come and take these incense bundles from the shop.' At that time, Nanda followed the Buddha's teaching and took the incense bundles from the shop. The Buddha told Nanda, 'Hold the incense bundles for a moment, then put them on the ground.' At that time, Elder Nanda, having heard the Buddha's words, held the incense in his hand for a moment, then put it back on the ground. At that time, the Buddha told Elder Nanda, 'Now, smell your hand yourself.' At that time, Nanda, having heard the Buddha's words, smelled his own hand. The Buddha asked Nanda, 'What kind of smell do you detect on your hand?' He replied, 'World Honored One! The hand has a fragrance, subtle and immeasurable.' The Buddha told Nanda, 'It is so, it is so. If a person associates with good teachers, constantly lives with them, and follows their influence, because of their close association, they will surely obtain a great reputation.' At that time, the World Honored One, because of this reason, spoke this verse: 'If one holds agarwood in their hand, as well as patchouli, musk, and the like, by holding them briefly, the fragrance will permeate the hand, so it is with associating with good friends.' At that time, the World Honored One left Kapilavastu and returned to his original dwelling place. Because of this reason, having gathered the assembly of monks, he told Elder Nanda, 'Nanda! You must not associate with those six monks, do not become friends with them. Why is that? If someone associates with such evil teachers, even if they become friends with them, or sometimes serve each other, and follow all their actions, because they are associating with evil people, they will gain a bad reputation in the world.' 'Elder Nanda! If you wish to seek friends and teachers, you should associate with the monks Sariputra, Maudgalyayana, Mahakasyapa, Katyayana, Uruvilva Kasyapa, Nadi Kasyapa, Gaya Kasyapa, Upasena, Mahakosthila, Mahasunda, Revata, and other such monks. I advise you to associate with them, follow them, and serve them. Why is that? If a person associates with good teachers, serves them with kindness, even if they have not attained any benefit, they will gain a good reputation in the world.' At that time, the World Honored One, because of this reason, spoke this verse: 'If a person associates with evil teachers, they will not gain a good reputation in this life, and because of associating with evil friends, they will also fall into Avici hell in the future. If a person associates with good teachers, and follows their actions, even if they do not attain worldly benefits in this life, they will obtain the cause of ending suffering in the future.' At that time, although the World Honored One taught Nanda with good words, Nanda still longed for the freedom and pleasure of the royal position, and recalled the five desires of Sundari. He still did not find joy in the Buddha's teachings, and wanted to abandon the monastic life, abandon the precepts, and return to lay life.

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爾時，世尊知彼長老難陀心已，作如是念：「然此難陀煩惱熾盛，豈能小教破彼煩惱，我於今者須作方便，喻如世間以火滅火、以毒治毒。」作是念已，執彼長老難陀之手，從尼俱陀樹林而出，以神通力隱沒其身，忽然在於香醉山上，出現而住。

爾時，彼山以風吹故，兩樹相揩遂即出火，燒然彼山，出大煙炎。時彼山內，多有獼猴，其數五百，被火燒毛，皆悉存地，摩滅身火。

爾時，世尊見有一個雌瞎獼猴在彼群內，亦復以手撲滅身火。

爾時，佛告長老難陀：「汝今見此雌瞎獼猴在彼群內，亦復以手滅其身火如此已不？」爾時，難陀白佛言：「世尊！如是如是，我今已見。」

爾時，世尊尋復告彼長老難陀，作如是言：「汝意云何？汝孫陀利，可喜端嚴，與此獼猴，是誰為勝？」

爾時，難陀遂向世尊，顰眉蹙面，默然不言。爾時，世尊執持長老難舵手臂，從香醉山沒身往至三十三天，現於波利質多羅樹。時，彼樹下有一大石，名曰婆奴唫(逆林反)摩羅(隋言黃褐)，住于彼處。

爾時，帝釋天王往入彼園，遊戲其園，名曰伊迦分陀利，將領五百宮人婇女，左右圍繞，作倡伎樂。於時世尊見帝釋王，在彼伊迦分陀利園將領五百婇女，音聲歡娛受樂。時，佛即告長老難陀作如是言：「汝今見此五百婇女作倡伎樂遊戲已不？」難陀白言：「如是世尊！我今已見。」

爾時，世尊尋復告彼長老難陀作如是言：「汝意云何？為當釋女孫陀利好？為當五百婇女端正？」

長老難陀白言：「世尊！如以彼時雌瞎獼猴，與孫陀利共相比挍，百倍不如，乃至千倍，至百千倍，世間算數亦不可及。我今如是孫陀利女，欲令比此婇女五百，亦復不如百倍千倍，至百千倍世間算數所不能及。今者云何可為比喻？」

爾時，佛告長老難陀：「汝今意欲共此婇女相娛樂不？」

爾時，難陀歡喜踴躍，白言：「世尊！如我意者，實欲與彼五百婇女共相娛樂。」爾時，佛告長老難陀：「汝今不可以此凡身共彼娛樂，若欲然者，必須以汝歡喜之心，於我法中行於梵行，我當報汝：『今者若能隨順此法，行清凈行，命終捨身，于未來世，必得受報生於此處，共此五百諸婇女輩共相娛樂

現代漢語譯本： 那時，世尊知道長老難陀的心思，這樣想道：『這個難陀煩惱很重，怎麼能用小小的教誨來破除他的煩惱呢？我現在必須想個辦法，就像世間用火來滅火，用毒來治毒一樣。』這樣想著，就拉著長老難陀的手，從尼拘陀樹林出來，用神通力隱去身形，忽然出現在香醉山上。 那時，因為山風吹動，兩棵樹互相摩擦就生出火來，燒著了整座山，冒出巨大的煙和火焰。當時山裡有很多獼猴，大約五百隻，被火燒了毛，都趴在地上，摩擦身體來滅火。 那時，世尊看見有一隻瞎眼的雌獼猴也在猴群中，用手撲打身體來滅火。 那時，佛告訴長老難陀：『你現在看見這隻瞎眼的雌獼猴在猴群中，也用手撲打身體滅火了嗎？』當時，難陀對佛說：『世尊，是的，我看見了。』 那時，世尊又告訴長老難陀，這樣說道：『你覺得怎麼樣？你的孫陀利，可愛又漂亮，和這隻獼猴相比，誰更勝一籌呢？』 當時，難陀就對著世尊，皺著眉頭，沉默不語。那時，世尊拉著長老難陀的手臂，從香醉山消失，來到了三十三天，出現在波利質多羅樹旁。當時，樹下有一塊大石頭，名叫婆奴唫摩羅（意思是黃褐色），在那裡。 那時，帝釋天王來到那個花園，在名叫伊迦分陀利的花園裡遊玩，帶領著五百名宮女，左右環繞，奏樂歌舞。當時，世尊看見帝釋天王在伊迦分陀利花園裡帶領著五百名宮女，歡聲笑語地享樂。當時，佛就告訴長老難陀說：『你現在看見這五百名宮女奏樂歌舞了嗎？』難陀回答說：『是的，世尊，我看見了。』 那時，世尊又告訴長老難陀說：『你覺得怎麼樣？是釋女孫陀利好，還是這五百名宮女漂亮呢？』 長老難陀回答說：『世尊，如果拿那隻瞎眼的雌獼猴和孫陀利相比，差了百倍不止，甚至千倍、百千倍，世間的算數都無法計算。我現在覺得孫陀利和這五百名宮女相比，也差了百倍千倍，甚至百千倍，世間的算數都無法計算。現在怎麼能拿來比較呢？』 那時，佛告訴長老難陀：『你現在想和這些宮女一起享樂嗎？』 那時，難陀歡喜雀躍，回答說：『世尊，如果按我的想法，我真的想和那五百名宮女一起享樂。』那時，佛告訴長老難陀：『你現在不能用這凡俗的身體和她們享樂，如果想那樣，必須用你歡喜的心，在我的佛法中修行梵行，我將回報你：『現在如果能遵循這個佛法，修行清凈的行為，命終捨身，在未來世，必定會得到報應，出生在這裡，和這五百名宮女一起享樂。』

English version: At that time, the World Honored One, knowing the thoughts of the elder Nanda, thought to himself: 'This Nanda's afflictions are intense. How can small teachings break through his afflictions? I must now devise a method, like using fire to extinguish fire, or using poison to treat poison.' Having thought this, he took the hand of the elder Nanda and, leaving the Nyagrodha grove, concealed his body with supernatural power and suddenly appeared on Mount Fragrant Intoxication. At that time, because of the wind blowing on the mountain, two trees rubbed against each other, causing a fire that burned the mountain, producing great smoke and flames. At that time, there were many monkeys on the mountain, about five hundred, whose fur was burned by the fire. They all lay on the ground, rubbing their bodies to extinguish the flames. At that time, the World Honored One saw a blind female monkey among the group, also using her hands to put out the fire on her body. At that time, the Buddha said to the elder Nanda, 'Do you now see this blind female monkey among the group, also using her hands to extinguish the fire on her body?' At that time, Nanda said to the Buddha, 'Yes, World Honored One, I have seen it.' At that time, the World Honored One again said to the elder Nanda, 'What do you think? Your Sundari, who is lovely and beautiful, compared to this monkey, who is superior?' At that time, Nanda frowned at the World Honored One and remained silent. At that time, the World Honored One took the arm of the elder Nanda and, disappearing from Mount Fragrant Intoxication, went to the Thirty-Three Heavens, appearing by the Parijataka tree. At that time, there was a large stone under the tree, named Bhanu-malla (meaning yellowish-brown), located there. At that time, King Sakra went into that garden, playing in the garden called Ikshavaku-Vana, leading five hundred palace women, surrounded by them, making music and dancing. At that time, the World Honored One saw King Sakra in the Ikshavaku-Vana garden, leading five hundred palace women, enjoying themselves with joyful sounds. At that time, the Buddha said to the elder Nanda, 'Do you now see these five hundred palace women making music and dancing?' Nanda replied, 'Yes, World Honored One, I have seen it.' At that time, the World Honored One again said to the elder Nanda, 'What do you think? Is the Sakya woman Sundari better, or are these five hundred palace women more beautiful?' The elder Nanda replied, 'World Honored One, if that blind female monkey is compared to Sundari, she is inferior by a hundred times, even a thousand times, a hundred thousand times, beyond the calculation of the world. I now feel that Sundari, compared to these five hundred palace women, is also inferior by a hundred times, a thousand times, even a hundred thousand times, beyond the calculation of the world. How can they be compared?' At that time, the Buddha said to the elder Nanda, 'Do you now wish to enjoy yourself with these palace women?' At that time, Nanda was overjoyed and replied, 'World Honored One, according to my thoughts, I truly wish to enjoy myself with those five hundred palace women.' At that time, the Buddha said to the elder Nanda, 'You cannot enjoy yourself with them in this ordinary body. If you wish to do so, you must use your joyful heart to practice pure conduct in my Dharma. I will reward you: 'If you can now follow this Dharma, practice pure conduct, and give up your body at the end of your life, in the future, you will surely receive the reward of being born here, and enjoy yourself with these five hundred palace women.'

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。』」爾時，難陀聞此事已，歡喜踴躍，遍滿其體，不能自勝，而白佛言：「世尊！我從今日于佛法中，歡喜行於清凈梵行。世尊！今者已許報我，我今實欲當未來世生於此處，共此五百諸婇女等，共相娛樂。」爾時，世尊復執長老難陀臂已，從彼三十三天沒身，還其本處。

爾時，難陀作如是念：「世尊于先已許報我于未來世，當得共彼五百婇女，以相娛樂。」是故難陀，以此因緣，盡其身心，正念行於清凈梵行，調伏諸根，節量飲食，初夜后夜，起誦經行，勇猛精進，不共他人言談戲笑；心不躁急，心無狡猾，口不綺言，發精進行，念四威儀，樂於空寂，閉塞諸根，成就最勝微妙正念。

爾時，難陀若欲意觀東方之時，安定身心，志意充滿，既正念已，然後方始觀于東方。如是觀時，無有愁惱，無有黑闇，于不善法，終無漏失，亦不迷惑。如是欲觀南西北方上方下方，亦定身心，志意充滿。如是觀時，亦無愁惱，無有黑闇，于不善法，更不漏失，亦不迷惑。

爾時，難陀或有同行諸比丘輩，而告之言：「長老難陀！汝于先時，不閉諸根，于諸飲食，不知厭足，恒求妙好床褥臥具安隱睡眠，本無厭倦，或時戲笑，心意不定，狡猾䛴語，不曾精勤，恒常懈怠，亦無正念，多諸忘失，威儀漏缺，無禪無定，不能攝心，諸根逸浪，不可具說。云何今者諸根調伏，飲食知足，初夜后夜不曾睡眠，無復狡戲，攝𣫍身心，又不䛴語，勇猛精進，正念正勤，已得禪定，心不漏逸，諸根不浪？長老今日，何因得爾？」

爾時，難陀告彼同行諸比丘言：「諸長老輩！當知世尊于未來世，將欲報我五百婇女，歡娛受樂，是故我今於此法中，勤行梵行。」

爾時，難陀親友同行諸比丘等，于彼難陀欲有調笑嘲弄譏戲，各相謂言：「長老難陀！於世尊所，客作傭力，求將來報，故於法中勤行梵行。長老難陀！汝于佛邊，行梵行者，正為諸天五百玉女行梵行耳？」

爾時，長老難陀親友諸比丘等，從爾已后，是故常喚為客作者。

爾時，世尊見此難陀為諸玉女行於梵行，遂便執臂，從彼尼拘陀林而出，沒身入于大地獄裡。世尊於時見一銅釜下然猛火，其釜爀赤與火無異，出大光炎，熾然赩赩

現代漢語譯本：當時，難陀聽到這件事後，歡喜得全身顫抖，無法自持，便對佛說：『世尊！我從今天起在佛法中，歡喜地修行清凈的梵行。世尊！您現在已經答應將來會報答我，我真的希望未來能出生在這裡，和這五百位宮女一起，共同享樂。』當時，世尊再次抓住長老難陀的手臂，從三十三天消失，回到了原來的地方。 當時，難陀心中想：『世尊先前已經答應我，將來會報答我，讓我和那五百位宮女一起享樂。』因此，難陀爲了這個緣故，盡心盡力，正念修行清凈的梵行，調伏諸根，節制飲食，初夜和后夜都起來誦經修行，勇猛精進，不和他人交談嬉笑；內心不急躁，沒有狡猾，口不說虛妄的話，努力修行，注意行住坐臥四種威儀，喜歡空寂，閉塞諸根，成就最殊勝微妙的正念。 當時，難陀如果想要觀察東方的時候，就安定身心，意志充滿，在正念之後，才開始觀察東方。這樣觀察的時候，沒有憂愁煩惱，沒有黑暗，對於不善的法，終究不會有遺漏，也不會迷惑。像這樣想要觀察南西北方、上方下方，也安定身心，意志充滿。這樣觀察的時候，也沒有憂愁煩惱，沒有黑暗，對於不善的法，更不會有遺漏，也不會迷惑。 當時，難陀的一些同修比丘對他說：『長老難陀！你以前不約束諸根，對於飲食不知滿足，總是追求美好的床鋪臥具，貪圖安穩睡眠，從來沒有厭倦，有時嬉笑，心意不定，狡猾虛偽，不曾精勤，總是懈怠，也沒有正念，常常忘失，威儀缺失，沒有禪定，不能攝心，諸根放縱，說也說不完。為什麼現在諸根調伏，飲食知足，初夜后夜都不睡覺，不再嬉戲，收攝身心，也不說虛偽的話，勇猛精進，正念正勤，已經得到禪定，心不散亂，諸根不放縱？長老今天，是什麼原因變成這樣？』 當時，難陀告訴那些同修比丘說：『各位長老！你們應當知道，世尊將來會報答我，讓我和五百位宮女一起歡娛享樂，所以我現在在這佛法中，勤奮修行梵行。』 當時，難陀的親友同修比丘們，想要調笑嘲弄譏諷他，互相說道：『長老難陀！你在世尊那裡，像個打工的傭人一樣，爲了求將來的報酬，所以才在佛法中勤奮修行梵行。長老難陀！你在佛陀身邊修行梵行，難道是爲了那些天上的五百位玉女才修行梵行嗎？』 當時，長老難陀的親友比丘們，從那以後，就常常稱呼他為『打工的』。 當時，世尊看到難陀爲了那些玉女而修行梵行，於是就抓住他的手臂，從尼拘陀林出來，消失進入大地獄中。世尊當時看到一個銅鍋下面燃著猛烈的火焰，那個鍋燒得通紅，和火焰沒有區別，發出巨大的光芒，熾熱而鮮紅。

English version: At that time, Nanda, having heard this matter, was filled with joy and excitement, his whole body trembling, unable to contain himself, and said to the Buddha: 'World Honored One! From this day forward, in the Buddha's Dharma, I will joyfully practice pure conduct. World Honored One! Now you have promised to reward me in the future, and I truly desire to be born here in the future, together with these five hundred palace women, to enjoy pleasures together.' At that time, the World Honored One again took hold of Elder Nanda's arm, and from the Thirty-Three Heavens, disappeared and returned to his original place. At that time, Nanda thought to himself: 'The World Honored One had previously promised to reward me in the future, allowing me to enjoy pleasures with those five hundred palace women.' Therefore, Nanda, for this reason, with all his heart and mind, practiced pure conduct with right mindfulness, subduing his senses, moderating his diet, rising in the early and late watches to recite scriptures and practice, being courageous and diligent, not talking or joking with others; his mind was not agitated, he was not deceitful, his mouth did not speak false words, he practiced diligently, mindful of the four postures of walking, standing, sitting, and lying down, delighting in solitude, closing off his senses, and achieving the most excellent and subtle right mindfulness. At that time, if Nanda wished to observe the east, he would settle his body and mind, his will full, and after being mindful, he would then begin to observe the east. When observing in this way, there was no sorrow or distress, no darkness, and with regard to unwholesome dharmas, there was ultimately no loss or confusion. Likewise, if he wished to observe the south, north, west, above, or below, he would also settle his body and mind, his will full. When observing in this way, there was also no sorrow or distress, no darkness, and with regard to unwholesome dharmas, there was no further loss or confusion. At that time, some of Nanda's fellow monks said to him: 'Elder Nanda! In the past, you did not restrain your senses, you were not satisfied with food, you always sought fine beds and bedding, you were greedy for comfortable sleep, you were never weary, sometimes you joked and laughed, your mind was unsettled, you were deceitful and untruthful, you were never diligent, you were always lazy, you had no right mindfulness, you often forgot things, your deportment was lacking, you had no meditation or concentration, you could not control your mind, your senses were unrestrained, it is impossible to describe it all. Why is it that now your senses are subdued, you are satisfied with food, you do not sleep in the early and late watches, you no longer joke and play, you restrain your body and mind, you do not speak untruthfully, you are courageous and diligent, you have right mindfulness and right effort, you have already attained meditation, your mind is not scattered, and your senses are not unrestrained? Elder, what is the reason for this today?' At that time, Nanda told those fellow monks: 'Venerable elders! You should know that the World Honored One will reward me in the future, allowing me to enjoy pleasures with five hundred palace women, therefore, I am now diligently practicing pure conduct in this Dharma.' At that time, Nanda's friends and fellow monks, wanting to tease, mock, and ridicule him, said to each other: 'Elder Nanda! You are like a hired laborer at the World Honored One's place, seeking future rewards, therefore you are diligently practicing pure conduct in the Dharma. Elder Nanda! Are you practicing pure conduct by the Buddha's side for the sake of those five hundred heavenly maidens?' At that time, Elder Nanda's friends and fellow monks, from then on, often called him 'the hired laborer'. At that time, the World Honored One, seeing that Nanda was practicing pure conduct for the sake of those heavenly maidens, then took hold of his arm, and from the Nyagrodha Grove, disappeared into the great hell. The World Honored One then saw a copper cauldron with a fierce fire burning beneath it, the cauldron was red-hot, no different from the fire, emitting great flames, blazing and fiery.

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。世尊見已，告彼難陀：「汝往問此諸獄卒等，此之銅釜欲為阿誰熾然涌沸？」乃至如是長老難陀，聞佛是語白言：「世尊！唯如佛教。」即往詣彼諸獄卒邊而問之言：「此大銅釜，欲為何人如是涌沸乃至此也？」爾時獄卒，咸報難陀，作如是言：「佛有姨母所生之弟，名曰難陀，為彼人故，燒然此釜。」

難陀復問：「汝豈不聞？如來往日，許報其人，若為五百天樂婇女行於梵行，后得生於三十三天。」諸獄卒言：「如是如是，我等已知。但我等輩，復聞其人于彼三十三天之上墮落已后，來生此處。」

爾時，難陀聞此語已，心生恐怖，舉身毛豎，作如是念：「我若次第於此受苦，我今亦欲不用如此婇女果報。」

爾時，世尊即執長老難陀臂已，從地獄內，隱沒其身，還至尼俱陀林而出。爾時，難陀為己同行諸親友等，恒常喚作佛客作人，被笑被呵，嘲調戲弄。復見地獄，慚愧恐怖，即生厭離，自悼自悔，求空閑處，獨行獨坐，更不放逸，精進勇猛。凡善男子，其有正信舍家出家，求于無上清凈梵行，行已現得自證神通，得諸漏盡，口自唱言：「生死已盡，梵行已立，所作已辦，不受後有。」證羅漢果，心得解脫。長老難陀亦復如是，證羅漢果，然後始往至於佛所，頂禮佛足，卻坐一面。

爾時，長老難陀白佛作如是言：「今舍世尊往日恩許，我昔欲取如來報者，正為五百諸天婇女，是故如此；而今，世尊！得解脫也。」

爾時，佛告長老難陀：「非但今日我于汝邊始得脫也，汝初唱言：『梵行已立，所作已辦，不受後有。』我于彼時，已得脫也。」

爾時，長老難陀同行諸比丘等，未知難陀得漏盡者，猶如先日未漏盡時，戲弄嘲調，唱如是言：「長老難陀於世尊所，客作求報，為彼五百諸天婇女，行於梵行。」

爾時，世尊作如是念：「此等比丘未知難陀諸漏已盡，還依昔日未漏盡時，猶故唱言：『長老難陀為彼諸天五百婇女，行於梵行。』我恐彼等多獲罪過。然我今者，可於眾中宣揚顯說長老難陀漏盡事也。」

爾時，世尊以如此等因緣事故，集聚一切諸比丘僧，既聚集已，而告之言：「汝諸比丘！若有人言好男子者，難陀比丘即其人也；若言端正，亦即難陀比丘是也；大壯人者，難陀比丘亦其人也

現代漢語譯本：世尊看到后，告訴難陀說：『你前去問那些獄卒，這個銅釜為什麼燒得如此沸騰？』 乃至如此。長老難陀聽了佛的話，回答說：『世尊，遵從您的教誨。』 就前往那些獄卒那裡，問道：『這個大銅釜，是爲了什麼人燒得如此沸騰？』 當時，獄卒們都告訴難陀，說：『佛陀有一位姨母所生的弟弟，名叫難陀，爲了那個人，才燒這個銅釜。』 難陀又問：『你們難道沒聽說嗎？如來以前曾答應過那個人，如果爲了五百天女而修行梵行，以後可以生到三十三天。』 獄卒們說：『是的，是的，我們都知道。但是我們聽說那個人在三十三天墮落之後，又來到這裡。』 當時，難陀聽到這些話后，心中感到恐懼，全身汗毛豎立，心想：『如果我依次在這裡受苦，我也不想要那些天女的果報了。』 當時，世尊就抓住長老難陀的手臂，從地獄中隱身，回到尼拘陀林。當時，難陀被他同行的親友們常常叫做佛的僱工，被嘲笑、呵斥、嘲弄。又看到地獄，感到慚愧和恐懼，就產生了厭離之心，自我哀嘆和悔恨，尋求空閑的地方，獨自行走和坐禪，不再放逸，精進勇猛。凡是善男子，如果有正信而舍家出家，追求無上清凈的梵行，修行后能親自證得神通，得到諸漏已盡，口中自稱：『生死已盡，梵行已立，所作已辦，不再受後有。』 證得阿羅漢果，心得解脫。長老難陀也是如此，證得阿羅漢果后，才去到佛陀那裡，頂禮佛足，退坐一旁。 當時，長老難陀對佛說：『現在捨棄世尊以前的恩許，我以前想要得到如來的報酬，正是爲了五百天女，所以才那樣做；而現在，世尊，我已經解脫了。』 當時，佛告訴長老難陀：『不只是今天我才從你那裡得到解脫，你最初說：『梵行已立，所作已辦，不再受後有。』那時，我就已經解脫了。』 當時，長老難陀同行的比丘們，不知道難陀已經漏盡，還像他以前沒有漏盡時一樣，戲弄嘲笑，說：『長老難陀在世尊那裡做僱工求報，爲了那五百天女而修行梵行。』 當時，世尊心想：『這些比丘不知道難陀諸漏已盡，還像他以前沒有漏盡時一樣，仍然說：『長老難陀爲了那五百天女而修行梵行。』 我擔心他們會因此多獲罪過。現在我可以在大眾中宣揚長老難陀漏盡的事。』 當時，世尊因為這些因緣，召集所有比丘僧眾，聚集后，告訴他們說：『你們這些比丘！如果有人說好男子，難陀比丘就是那個人；如果說端正，也是難陀比丘；說大壯的人，難陀比丘也是那個人。』

English version: The World Honored One, having seen this, said to Nanda, 'Go and ask those prison guards why this copper cauldron is burning and boiling like this?' And so on. The elder Nanda, having heard the Buddha's words, replied, 'World Honored One, as you command.' He then went to those prison guards and asked, 'Why is this large copper cauldron boiling like this?' At that time, the prison guards all told Nanda, saying, 'The Buddha has a younger brother born of his aunt, named Nanda, and it is for that person that this cauldron is being burned.' Nanda further asked, 'Have you not heard? The Tathagata previously promised that person that if he practiced the Brahma-faring for five hundred celestial maidens, he would be reborn in the Thirty-three Heavens.' The prison guards said, 'Yes, yes, we know. But we have heard that after that person fell from the Thirty-three Heavens, he came here.' At that time, Nanda, having heard these words, felt fear in his heart, and his whole body trembled. He thought, 'If I am to suffer here in turn, I do not want the reward of those celestial maidens.' At that time, the World Honored One grasped the arm of the elder Nanda, and, concealing his body, returned from the hell to the Nyagrodha Grove. At that time, Nanda was often called the Buddha's hired worker by his fellow friends, and was laughed at, scolded, and mocked. Having seen the hell, he felt ashamed and fearful, and thus developed a sense of revulsion. He lamented and regretted, seeking a quiet place, walking and sitting alone, no longer indulging in laxity, but diligently and bravely practicing. Any good man who has true faith and leaves home to pursue the supreme pure Brahma-faring, having practiced, can personally attain supernatural powers, and having exhausted all outflows, can proclaim, 'Birth and death are exhausted, the Brahma-faring is established, what needed to be done is done, and there is no more future existence.' He attains the fruit of an Arhat, and his mind is liberated. The elder Nanda was also like this, and having attained the fruit of an Arhat, he then went to the Buddha, bowed at his feet, and sat to one side. At that time, the elder Nanda said to the Buddha, 'Now I relinquish the World Honored One's previous promise. I previously wanted to receive the Tathagata's reward, which was precisely for five hundred celestial maidens, and that is why I did that; but now, World Honored One, I have attained liberation.' At that time, the Buddha said to the elder Nanda, 'It is not only today that I have been liberated from you. When you first said, 'The Brahma-faring is established, what needed to be done is done, and there is no more future existence,' at that time, I was already liberated.' At that time, the fellow monks of the elder Nanda, not knowing that Nanda had exhausted his outflows, still mocked and ridiculed him as they had before he had exhausted his outflows, saying, 'The elder Nanda is working for the World Honored One for a reward, practicing the Brahma-faring for those five hundred celestial maidens.' At that time, the World Honored One thought, 'These monks do not know that Nanda has exhausted his outflows, and they are still saying, as they did before he had exhausted his outflows, 'The elder Nanda is practicing the Brahma-faring for those five hundred celestial maidens.' I am afraid that they will incur much demerit. Now I can proclaim the fact that the elder Nanda has exhausted his outflows in the assembly.' At that time, the World Honored One, because of these reasons, gathered all the monks, and having gathered them, he said to them, 'You monks! If someone speaks of a good man, the monk Nanda is that person; if someone speaks of being handsome, the monk Nanda is also that person; if someone speaks of a strong man, the monk Nanda is also that person.'

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。

「若言身體細軟弱者，亦復難陀比丘是也。若言有人諸根寂靜不散亂者，亦復難陀比丘是也。

「若有人言于諸飲食知節量者，亦復難陀比丘是也。

「若有人言初夜后夜不睡眠者，今亦難陀比丘是也。

「若言三族清凈生者，亦即難陀比丘是也。若有人言得六通者，此亦難陀比丘是也。若言得八解脫定者，亦復難陀比丘是也。」

爾時，世尊告比丘僧作如是言：「汝諸比丘！於我聲聞弟子之內，調伏諸根，難陀比丘最為第一。」

時，諸比丘而問佛言：「如是世尊！其彼長老難陀比丘，往昔之時，有何善根？因彼善根，生於釋種甚大富貴，豐足資財，其人身體端正可喜。世尊今日復記云：『我聲聞弟子，調伏諸根，最第一者，難陀比丘即其人也。』」作是語已，佛告彼等諸比丘言：「汝諸比丘！我念往昔九十一劫，時有一佛出現於世，名毗婆尸多他竭多、阿羅呵、三藐三佛陀，如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，于彼世界王所居住。彼有一城，名槃徒摩低，於時彼佛依彼城住，有諸比丘六千人，俱皆阿羅漢。時有一王名曰槃頭，供養彼佛及比丘僧，尊重恭敬，所謂衣服臥具飲食，及諸湯藥房舍之具，無所乏少。

「爾時，槃頭摩低城內有一種姓婆羅門子，而彼童子營造溫室，請佛及僧洗浴供養。其婆羅門種姓童子，見諸比丘從溫室出，身體清凈，甚大香潔無有臭氣，見已心生歡喜，踴躍遍滿其體，不能自勝，心發是愿：『愿我來世，常得如是清凈無垢不腥臭身，當似如是比丘僧等清凈香潔無臭之身。』又於後時，毗婆尸佛、多他伽多、阿羅呵、三藐三佛陀，入般涅槃，其王槃頭，為彼世尊所有舍利，取四種寶，為造塔廟，所謂金銀琉璃頗梨。時彼種姓婆羅門子，撿挍經營，當造彼塔。既造塔已，心作是愿：『愿我來世恒常值遇如是世尊，彼所說法，愿我領解悉得證知，莫背彼法，生生世世不入惡道。』而彼童子命終之後，恒生天上，或生人間，於後一生，生一大富長者之家，父母養育，隨時長大，意智漸漸，皆得成就。

「爾時，童子其家恒有一辟支佛，為作門師，數數至家。彼辟支佛，可喜端正，具足三十大丈夫相，而彼童子恒以四事供養供給彼辟支佛，盡其一形，無所乏少

『如果說身體細軟柔弱的人，也是難陀比丘。如果說有人諸根寂靜不散亂，也是難陀比丘。 『如果有人說對於飲食知道節制，也是難陀比丘。 『如果有人說初夜后夜不睡覺，現在也是難陀比丘。 『如果說出身三族清凈，也就是難陀比丘。如果有人說得到六神通，這也是難陀比丘。如果說得到八解脫定，也是難陀比丘。』 當時，世尊告訴比丘僧說：『各位比丘！在我的聲聞弟子中，調伏諸根，難陀比丘最為第一。』 當時，眾比丘問佛說：『世尊！這位長老難陀比丘，過去世時，有什麼善根？因為那個善根，出生在釋迦族中，非常富貴，資財豐足，他的身體端正可愛。世尊今天又記說：『我的聲聞弟子中，調伏諸根最第一的，就是難陀比丘。』』說完這些話后，佛告訴那些比丘說：『各位比丘！我回憶過去九十一劫，當時有一佛出現於世，名叫毗婆尸多他竭多、阿羅呵、三藐三佛陀，如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，在那個世界國王所居住的地方。那裡有一座城，名叫槃徒摩低，當時那位佛住在那個城裡，有六千位比丘，都是阿羅漢。當時有一位國王名叫槃頭，供養那位佛和比丘僧，尊重恭敬，用衣服、臥具、飲食，以及各種湯藥房舍的用具，沒有缺少。 『當時，在槃頭摩低城內，有一個婆羅門種姓的兒子，那個童子建造溫室，請佛和僧洗浴供養。那個婆羅門種姓的童子，看見各位比丘從溫室出來，身體清凈，非常香潔沒有臭氣，看見後心里非常歡喜，踴躍遍滿全身，不能自已，心裡發願說：『愿我來世，常常得到這樣清凈無垢不腥臭的身體，應當像這些比丘僧一樣清凈香潔沒有臭氣。』又在後來，毗婆尸佛、多他伽多、阿羅呵、三藐三佛陀，入般涅槃，那位國王槃頭，爲了那位世尊的所有舍利，用金銀琉璃頗梨四種寶物，建造塔廟。當時那個種姓的婆羅門子，檢查經營，建造那個塔。建造好塔后，心裡發願說：『愿我來世常常遇到這樣的世尊，他所說的法，愿我領會理解全部證知，不違背那個法，生生世世不入惡道。』那個童子命終之後，常常生在天上，或者生在人間，在後一生，生在一個大富長者之家，父母養育，隨著時間長大，意智漸漸，都得到成就。 『當時，童子家裡常常有一位辟支佛，作為門師，常常到家裡來。那位辟支佛，可愛端正，具足三十大丈夫相，那個童子常常用四事供養供給那位辟支佛，盡其一生，沒有缺少。

'If one speaks of a person with a delicate and soft body, that is also the Bhikkhu Nanda. If one speaks of someone whose senses are tranquil and not scattered, that is also the Bhikkhu Nanda.' 'If one speaks of someone who knows moderation in food, that is also the Bhikkhu Nanda.' 'If one speaks of someone who does not sleep in the early or late night, that is also the Bhikkhu Nanda now.' 'If one speaks of someone born into a pure lineage of three clans, that is also the Bhikkhu Nanda. If one speaks of someone who has attained the six supernormal powers, that is also the Bhikkhu Nanda. If one speaks of someone who has attained the eight liberations, that is also the Bhikkhu Nanda.' At that time, the World Honored One told the assembly of bhikkhus, saying: 'You bhikkhus! Among my disciples who are hearers, the Bhikkhu Nanda is the foremost in subduing his senses.' Then, the bhikkhus asked the Buddha: 'World Honored One! What good roots did that elder Bhikkhu Nanda have in the past? Because of those good roots, he was born into the Shakya clan, extremely wealthy, with abundant resources, and his body is handsome and pleasing. Today, the World Honored One also declares: 'Among my disciples who are hearers, the foremost in subduing his senses is the Bhikkhu Nanda.' After saying this, the Buddha told those bhikkhus: 'You bhikkhus! I recall ninety-one kalpas ago, there was a Buddha who appeared in the world, named Vipashyi Tathagata, Arhat, Samyak-sambuddha, the Thus Come One, Worthy of Offerings, Perfectly Enlightened, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World Honored One, in the place where the king of that world resided. There was a city there called Bandhumati, and at that time, that Buddha resided in that city, with six thousand bhikkhus, all of whom were Arhats. At that time, there was a king named Bandhu, who made offerings to that Buddha and the assembly of bhikkhus, with respect and reverence, providing clothing, bedding, food, and all kinds of medicines and lodging, without any lack.' 'At that time, in the city of Bandhumati, there was a Brahmin son, and that boy built a hot bathhouse, inviting the Buddha and the Sangha to bathe and receive offerings. That Brahmin boy, seeing the bhikkhus coming out of the hot bathhouse, their bodies pure, very fragrant and without any odor, felt great joy, and his whole body was filled with elation, unable to contain himself, and he made a vow: 'May I in the future always have such a pure, immaculate, and odorless body, like these bhikkhus, pure, fragrant, and without odor.' Later, when Vipashyi Buddha, Tathagata, Arhat, Samyak-sambuddha, entered Parinirvana, that King Bandhu, for all the relics of that World Honored One, used four kinds of treasures, gold, silver, lapis lazuli, and crystal, to build a stupa. At that time, that Brahmin son, inspected and managed the construction of that stupa. After building the stupa, he made a vow: 'May I in the future always encounter such a World Honored One, and may I understand and realize all the Dharma he teaches, not turn away from that Dharma, and in every life, not fall into evil paths.' After that boy died, he was always born in the heavens, or in the human realm, and in his next life, he was born into the family of a wealthy elder, and his parents raised him, and as he grew, his intelligence gradually developed, and he achieved all things.' 'At that time, in the boy's home, there was always a Pratyekabuddha, who served as a teacher, and often came to the house. That Pratyekabuddha was pleasing and handsome, possessing the thirty-two marks of a great man, and that boy always provided that Pratyekabuddha with the four requisites, for his entire life, without any lack.'

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。其辟支佛盡其住世，然後涅槃。

「爾時，長者見辟支佛命終涅槃，即取彼身，如法阇毗，收取捨利，起塔供養，以泥塗飾復以石灰，重塗其上。以莊嚴故，懸諸種種寶珠瓔珞，發是愿言：『愿我未來恒值如是辟支世尊，而彼世尊所說之法，聞已領解，永不忘失，生生世世不墮惡道。亦愿我身，端正可喜，見者歡喜，身有三十大丈夫相，具足無減，如此大仙等無有異。』而彼長者捨身命終，后更不曾生於惡道，恒生人天，久久流轉，於後復生波羅㮈國。彼時有王名吉利尸(隋言瘦細)，以為彼子。于爾之時乃有一佛，出現於世，名曰迦葉多他伽多、阿羅訶、三藐三佛陀。然彼世尊隨其住世，滅度已后，吉利尸王純以七寶，為造塔廟，所謂金銀頗梨琉璃，及赤真珠珊瑚馬瑙。其寶塔外，更以粗磚重覆其上，其塔高峻至一由旬，東西縱廣各半由旬，為作銘記，名曰達舍婆陵迦(隋云十相)。

「爾時，吉利尸王所生七子僉白王言：『善哉大王！當知我等欲于迦葉多他伽多、阿羅訶、三藐三佛陀舍利塔上，各各奉施一大傘蓋以覆其塔。善哉大王！愿垂聽許。』王告之言：『任隨汝等！我今聽造。』

「爾時，彼等諸七王子各以一寶，造其一蓋，覆其塔上，或造金蓋，或造銀蓋，乃至或造碼瑙等蓋。其七子內，第二王子，造其金蓋，以覆塔上，心發是愿：『愿我來世恒值如是辟支佛尊，彼所說法，愿我領證，永不忘失，生生世世，不墮惡道，所生之處，愿得猶如金色之身。』」

爾時，佛告諸比丘等：「汝諸比丘！若有心疑，于彼槃頭摩城之內，婆羅門子，供養彼佛及比丘僧，溫室洗浴，心發是愿：『愿我來世，當得似此比丘僧眾清凈無垢香潔之身。』于毗婆尸多他伽多、阿羅訶、三藐三佛陀滅度之後，造塔供養之童子者？汝等比丘！莫作異見，此即難陀比丘是也。

「汝諸比丘！汝等若有疑彼長者，一形供養彼辟支佛，滅后復以舍利起塔，供養涂治，及以石灰種種莊飾，及諸瓔珞供養彼塔，心作是愿：『愿我來世如此辟支端正可喜，觀者無厭，身有三十大丈夫相，具足無減，如此仙人。』蓋是誰也？汝諸比丘莫作異見，此亦難陀比丘是也

現代漢語譯本：他們的辟支佛會住世直到壽命終結，然後涅槃。 當時，長者看到辟支佛命終涅槃，就取其遺體，如法荼毗，收取捨利，建造佛塔供奉，用泥土塗抹，再用石灰重塗其上。爲了莊嚴佛塔，懸掛各種寶珠瓔珞，併發出誓願：『愿我未來能經常遇到這樣的辟支世尊，並且能夠領悟他所說的佛法，永遠不會忘記，生生世世不墮入惡道。也愿我的身體端正美好，令人喜愛，看到的人都心生歡喜，身上具有三十種大丈夫相，圓滿無缺，如同這位大仙一樣。』這位長者捨棄生命后，再也沒有墮入惡道，總是轉生於人天之中，經過長久的流轉，後來又出生在波羅㮈國。當時有一位國王名叫吉利尸（隋朝時譯為瘦細），他成爲了國王的兒子。那時，有一尊佛出現在世間，名為迦葉多他伽多、阿羅訶、三藐三佛陀。這位世尊住世結束后，吉利尸王用七寶建造佛塔，包括金、銀、頗梨、琉璃、赤真珠、珊瑚和瑪瑙。在寶塔外，又用粗磚覆蓋其上，佛塔高聳至一由旬，東西縱橫各半由旬，並刻上銘文，名為達舍婆陵迦（隋朝時譯為十相）。 當時，吉利尸王所生的七個兒子都對國王說：『偉大的父王！我們想在迦葉多他伽多、阿羅訶、三藐三佛陀的舍利塔上，各自奉獻一把大傘蓋來覆蓋佛塔。偉大的父王！希望您能允許。』國王告訴他們說：『隨你們的意願吧！我允許你們建造。』 當時，這七位王子各自用一種寶物，建造了一把傘蓋，覆蓋在佛塔上，有的用金子造蓋，有的用銀子造蓋，甚至有用瑪瑙等造蓋。七個兒子中，第二位王子用金子造蓋，覆蓋在佛塔上，心中發願：『愿我來世能經常遇到這樣的辟支佛尊，他所說的佛法，愿我能夠領悟，永遠不會忘記，生生世世，不墮入惡道，所出生的地方，愿能得到如同金色一般的身體。』 當時，佛陀告訴眾比丘：『各位比丘！如果你們心中疑惑，在槃頭摩城中，那位婆羅門子，供養佛陀和比丘僧，用溫室洗浴，心中發願：『愿我來世，能得到像這些比丘僧眾一樣清凈無垢、香潔的身體。』在毗婆尸多他伽多、阿羅訶、三藐三佛陀滅度之後，建造佛塔供養的童子是誰？各位比丘！不要有不同的看法，他就是難陀比丘。 『各位比丘！如果你們疑惑那位長者，一生供養辟支佛，滅度后又用舍利建造佛塔，供養塗飾，用石灰和各種裝飾品，以及瓔珞供養佛塔，心中發願：『愿我來世能像這位辟支佛一樣端正美好，令人喜愛，觀者不會厭倦，身上具有三十種大丈夫相，圓滿無缺，如同這位仙人。』這個人是誰？各位比丘，不要有不同的看法，他也是難陀比丘。』

English version: Their Pratyekabuddhas would live out their lifespan and then enter Nirvana. At that time, the elder saw the Pratyekabuddha pass away into Nirvana, so he took the body, cremated it according to the Dharma, collected the relics, built a stupa for offering, plastered it with mud, and then recoated it with lime. For the sake of adornment, he hung various precious jewels and necklaces, and made this vow: 'May I in the future always encounter such a Pratyekabuddha, and may I understand the Dharma he speaks, never forgetting it, and in every life, may I not fall into evil paths. Also, may my body be upright and pleasing, so that those who see it are delighted, and may I possess the thirty marks of a great man, complete and without deficiency, just like this great sage.' After the elder gave up his life, he was never again born into evil paths, but was always born among humans and gods. After a long period of transmigration, he was later born in the country of Varanasi. At that time, there was a king named Gilisi (translated as 'thin' in the Sui Dynasty), and he became the king's son. At that time, a Buddha appeared in the world, named Kasyapa Tathagata, Arhat, Samyaksambuddha. After this World Honored One passed away, King Gilisi built a stupa entirely of seven treasures, namely gold, silver, crystal, lapis lazuli, red pearls, coral, and agate. Outside the precious stupa, he covered it with rough bricks. The stupa was tall, reaching one yojana in height, and half a yojana in width and length. He inscribed a memorial, named Dashavalingka (translated as 'ten aspects' in the Sui Dynasty). At that time, the seven sons of King Gilisi all said to the king: 'Great King! We wish to each offer a large umbrella to cover the stupa of Kasyapa Tathagata, Arhat, Samyaksambuddha. Great King! We hope you will grant us permission.' The king told them: 'Do as you wish! I grant you permission to build them.' At that time, each of the seven princes used one treasure to build an umbrella, covering the stupa. Some built gold umbrellas, some built silver umbrellas, and some even built agate umbrellas. Among the seven sons, the second prince built a gold umbrella to cover the stupa, and made this vow in his heart: 'May I in the future always encounter such a Pratyekabuddha, and may I realize the Dharma he speaks, never forgetting it, and in every life, may I not fall into evil paths. Wherever I am born, may I obtain a body like that of gold.' At that time, the Buddha told the monks: 'Monks! If you have doubts about the Brahmin son in the city of Pandumati, who offered the Buddha and the Sangha a warm bath, and made this vow: 'May I in the future obtain a body as pure, immaculate, and fragrant as these monks.' Who was the boy who built the stupa for offering after the Nirvana of Vipasyin Tathagata, Arhat, Samyaksambuddha? Monks! Do not have different views, this is the monk Nanda. 'Monks! If you have doubts about the elder who offered to the Pratyekabuddha for one lifetime, and after his passing, built a stupa with his relics, offered it with plastering, lime, various decorations, and necklaces, and made this vow: 'May I in the future be as upright and pleasing as this Pratyekabuddha, so that those who see me will not tire of it, and may I possess the thirty marks of a great man, complete and without deficiency, just like this sage.' Who is this person? Monks, do not have different views, this is also the monk Nanda.'

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。

「汝諸比丘！汝等若有心疑，于彼波羅㮈城吉利尸王第二之子，為彼迦葉多他伽多阿羅訶三藐三佛陀，造作金蓋以覆塔者，莫作異見，此亦難陀比丘是也。

「然此難陀以于往昔毗婆尸佛及比丘僧，為作溫室，如法洗浴，因發是愿：『愿我來世，當得如是清凈香潔無垢之身，如此比丘清凈無垢。』又復供養辟支佛尊，尊滅度後起舍利塔，以泥塗治石灰嚴飾，並以瓔珞而莊挍之，心作是愿：『愿我來世，如是端正，如是可喜，身有三十大丈夫相，具足無減，如此仙人。』復于迦葉多他伽多、阿羅訶、三藐三佛陀滅度之後，造舍利塔，純金造蓋以覆其上，心發是愿：『愿我來世所生之處，身恒金色。』藉彼業緣，今成如此可喜端正觀者無厭金色之身，復有三十大丈夫相，皆悉具足，無有缺減。

「于彼之時，復起心願：『愿我來世，勿生惡道。』藉彼業報，不曾生於惡道之內，恒得生於人天道中。

「復于彼時，毗婆尸佛、多他伽多、阿羅訶、三藐三佛陀造塔之時，撿挍經紀，于辟支佛復以四事，盡形供養。藉彼業報因緣力故，今得生於釋種之家。又于爾時，心發是愿：『愿我來世，常得值遇如是世尊，或勝此者，然彼世尊所有法教，愿我聞已，速得證解。』藉彼業報因緣力故，今得值我，即於我邊，而得出家及具足戒，我復授記，告諸比丘：『若知於我聲聞弟子調伏諸根最第一者，難陀比丘即其人也。』

「汝諸比丘！汝等須知，難陀比丘昔日造作如是善根，藉彼善根，今得生於釋種之家，身有金色，具足三十大丈夫相，現得出家，受具足戒，得羅漢果，復得授記作如是言：『若欲知我聲聞弟子調伏諸根最第一者，所謂難陀比丘是也。』」

佛本行集經婆提唎迦等因緣品第五十八上

爾時，提婆達多釋種童子，見諸五百釋童子等舍家出家，心發是念：「我今亦可於世尊所舍家出家。」作是念已，至父母邊，白如是言：「善哉父母！我今發心將欲佛邊舍家出家，愿垂許我。」作是語已，父母即告提婆達多釋童子言：「我等今者作是思惟：『我等須依提婆達多，提婆達多復須依我。』既如此者，隨汝意樂，當作是事。」

爾時，提婆達多童子身著上妙無價衣服，乘最勝象，從迦毗羅婆蘇都城欲出城外，于城門頰，為鉤所掛，衣裳破裂

現代漢語譯本：'諸位比丘！你們如果心中疑惑，認為在波羅㮈城為吉利尸王第二個兒子，為迦葉多他伽多阿羅訶三藐三佛陀建造金蓋覆蓋佛塔的人，不要有其他想法，這個人就是難陀比丘。' '然而，這位難陀在過去世為毗婆尸佛和比丘僧建造溫室，如法洗浴，因此發願：『愿我來世，能得到如此清凈香潔無垢的身體，如同這些清凈無垢的比丘。』他又供養辟支佛，在辟支佛滅度后建造舍利塔，用泥塗抹，用石灰裝飾，並用瓔珞莊嚴，心中發願：『愿我來世，如此端正，如此令人喜愛，身上有三十大丈夫相，具足無缺，如同這位仙人。』他又在迦葉多他伽多、阿羅訶、三藐三佛陀滅度之後，建造舍利塔，用純金製造塔蓋覆蓋其上，心中發願：『愿我來世所生之處，身體恒常金色。』憑藉這些業緣，如今成就如此令人喜愛、端正、觀者不厭的金色之身，又有三十大丈夫相，全部具足，沒有缺少。 '在那時，他又發願：『愿我來世，不要墮入惡道。』憑藉這些業報，不曾墮入惡道之中，恒常得生於人天道中。 '又在那時，毗婆尸佛、多他伽多、阿羅訶、三藐三佛陀建造佛塔時，他負責管理事務，又用四事供養辟支佛，盡其一生。憑藉這些業報因緣的力量，如今得生於釋迦種姓之家。又在當時，心中發願：『愿我來世，常能遇到這樣的世尊，或者比這更殊勝的世尊，並且愿我聽聞世尊的所有法教后，能迅速證悟。』憑藉這些業報因緣的力量，如今得遇我，就在我這裡出家並受具足戒，我為他授記，告訴諸位比丘：『如果要知道我的聲聞弟子中調伏諸根最第一的人，難陀比丘就是這個人。』 '諸位比丘！你們應當知道，難陀比丘過去造作如此善根，憑藉這些善根，如今得生於釋迦種姓之家，身體金色，具足三十大丈夫相，現在出家，受具足戒，得阿羅漢果，又得授記，說：『如果想知道我的聲聞弟子中調伏諸根最第一的人，就是難陀比丘。』 佛本行集經婆提唎迦等因緣品第五十八上 當時，提婆達多釋迦種姓的童子，看到五百位釋迦童子等舍家出家，心中生起這樣的念頭：『我現在也可以在世尊那裡舍家出家。』產生這個念頭后，他到父母身邊，這樣說道：『善哉父母！我現在發心將要在佛陀那裡舍家出家，希望你們允許我。』說完這些話后，父母就告訴提婆達多釋迦童子說：『我們現在這樣考慮：『我們需要依靠提婆達多，提婆達多也需要依靠我們。』既然如此，就隨你的意願，去做這件事吧。』 當時，提婆達多童子身穿上等無價的衣服，乘坐最勝的象，從迦毗羅婆蘇都城想要出城，在城門口，被鉤子掛住，衣服破裂。

English version: 'Monks! If you have any doubts, regarding the second son of King Jilishi of the city of Varanasi, who made a golden canopy to cover the stupa for the Tathagata Arhat Samyaksambuddha Kashyapa, do not have any other views. This is the monk Nanda.' 'However, this Nanda, in the past, built a warm house for the Buddha Vipashyin and the Sangha of monks, and bathed them according to the Dharma. Because of this, he made a vow: 『May I, in the future, obtain such a pure, fragrant, and immaculate body, like these pure and immaculate monks.』 He also made offerings to a Pratyekabuddha, and after the Pratyekabuddha passed away, he built a stupa for his relics, plastered it with mud, decorated it with lime, and adorned it with garlands. He made a vow in his heart: 『May I, in the future, be so handsome, so pleasing, with the thirty-two marks of a great man, complete and without deficiency, like this sage.』 Furthermore, after the Tathagata Arhat Samyaksambuddha Kashyapa passed away, he built a stupa for his relics, and covered it with a canopy made of pure gold. He made a vow in his heart: 『May I, in the future, wherever I am born, have a body that is always golden.』 Because of these karmic connections, he has now attained such a pleasing, handsome, and golden body that is never tiring to look at, and he also has the thirty-two marks of a great man, all complete and without any deficiency. 'At that time, he also made a vow: 『May I, in the future, not be born in the evil realms.』 Because of these karmic rewards, he has never been born in the evil realms, and has always been born in the realms of humans and gods. 'Also, at that time, when the Buddha Vipashyin, the Tathagata, the Arhat, the Samyaksambuddha, was building the stupa, he was in charge of managing the affairs. He also made offerings to the Pratyekabuddha with the four requisites throughout his life. Because of the power of these karmic rewards, he is now born into the Shakya clan. Also at that time, he made a vow in his heart: 『May I, in the future, always encounter such a World Honored One, or one even more superior, and may I, after hearing all the teachings of that World Honored One, quickly attain enlightenment.』 Because of the power of these karmic rewards, he has now encountered me, and has left home and received the full ordination with me. I have also given him a prediction, telling all the monks: 『If you want to know who among my disciples is the foremost in subduing the senses, it is the monk Nanda.』 'Monks! You should know that the monk Nanda performed such meritorious deeds in the past. Because of these meritorious deeds, he is now born into the Shakya clan, has a golden body, possesses the thirty-two marks of a great man, has now left home, received the full ordination, attained the fruit of Arhatship, and has also received a prediction, saying: 『If you want to know who among my disciples is the foremost in subduing the senses, it is the monk Nanda.』 The Sutra of the Collection of the Buddha's Past Deeds, Chapter 58, Part 1, on the Causes and Conditions of Bhadrika, etc. At that time, Devadatta, a Shakya prince, saw five hundred Shakya princes and others leaving their homes to become monks. He had this thought: 『I can also leave my home to become a monk with the World Honored One.』 After having this thought, he went to his parents and said: 『Good parents! I now have the intention to leave my home to become a monk with the Buddha. I hope you will allow me.』 After saying these words, his parents told Devadatta, the Shakya prince: 『We are now thinking: 『We need to rely on Devadatta, and Devadatta also needs to rely on us.』 Since this is the case, do as you please, and do this thing.』 At that time, Devadatta, the prince, was wearing the finest priceless clothes, riding on the most excellent elephant, and was about to leave the city of Kapilavastu. At the city gate, he was caught by a hook, and his clothes were torn.

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。于彼之時，有一解相大婆羅門，在邊而見，其彼見已，記此童子，所規之事必當不成。

爾時，童子提婆達多即出城已，詣向佛所，頂禮佛足，卻住一面，而白佛言：「唯愿世尊！放我出家。」

爾時，世尊正念觀彼提婆達多前後事業，知其心行，觀已即告提婆達多作如是言：「提婆達多！汝今慎莫舍家出家，但當還家在家修道，持諸財錢，以用佈施，作諸功德，於我法中，不須出家。」

爾時，童子提婆達多被佛訶已，復至長老舍利弗邊，而白之言：「聖者舍利弗！與我出家。」爾時，長老舍利弗問提婆達多作如是言：「提婆達多！汝曾先至佛邊已不？」提婆達多報言聖者：「我先已曾至佛邊也。」

爾時，長老舍利弗言：「提婆達多！世尊向汝，作何言說？」提婆達多語舍利弗：「如是聖者！世尊語我：『汝莫舍家而出家也，但當在家行其佈施作諸功德；若其在我法中出家，汝無利益。』」爾時，長老舍利弗作如是念：「世尊今者既不聽彼於法出家，我今若放彼出家者，是我不善。」如是念已，遂即告彼提婆達多作如是言：「提婆達多！如世尊教，汝必應當作如是事。」

爾時，童子提婆達多被舍利弗之所發遣，復詣長老目揵連邊，到已頂禮，卻住一面，而白之言：「大目揵連！唯愿聖者！與我出家。」

爾時，長老大目揵連，遂復告彼提婆達多作如是言：「提婆達多！汝曾於先至佛邊不？」提婆達多報言聖者：「我已於先至佛邊也。」

於時長老大目揵連尋復告彼提婆達多，作如是言：「世尊語汝，有何事意？」提婆達多復報之言：「世尊語我：『汝莫於此舍家出家，但當如法在家修道，以財佈施作諸功德，不須於我法中出家，若出家者于汝無益。』」

爾時，長老大目揵連亦復報彼提婆達多，作如是言：「如世尊教！汝必應當作如是事。」

爾時，提婆達多既被目連不許出家，復詣長老大迦葉所，乃至略說，悉如前事，次復詣于迦旃延邊。

次復至於優樓頻螺迦葉之邊，次復至於長老那提迦葉之邊。

次復至於長老優波斯那之邊，及至摩訶俱郗羅邊，摩訶孫陀離波多邊，悉皆不許。既不許已，方乃詣向長老優波離波多邊，頂禮優波離波多足，卻住一面。

爾時，提婆達多釋種童子，復從優波離波多邊，請乞出家

現代漢語譯本：那時，有一個擅長看相的大婆羅門，在旁邊看見了，他看了之後，就斷定這個童子（提婆達多）所計劃的事情必定不會成功。 當時，童子提婆達多出了城，來到佛陀那裡，頂禮佛足，退到一旁，對佛陀說：『世尊，我希望您允許我出家。』 那時，世尊正念觀察提婆達多前後的行為，知道他的心意，觀察后就告訴提婆達多說：『提婆達多，你現在不要捨棄家庭出家，應該回家在家修行，持有錢財，用來佈施，做各種功德，在我的佛法中，不需要出家。』 當時，童子提婆達多被佛陀拒絕後，又去到長老舍利弗那裡，對他說：『聖者舍利弗，請允許我出家。』當時，長老舍利弗問提婆達多說：『提婆達多，你之前去過佛陀那裡嗎？』提婆達多回答說：『聖者，我之前去過佛陀那裡。』 當時，長老舍利弗說：『提婆達多，世尊對你說了什麼？』提婆達多告訴舍利弗：『聖者，世尊對我說：『你不要捨棄家庭而出家，應該在家修行佈施，做各種功德；如果在我佛法中出家，你沒有利益。』』當時，長老舍利弗心想：『世尊現在既然不允許他在佛法中出家，我如果放他出家，就是我的不對。』這樣想后，就告訴提婆達多說：『提婆達多，你應該按照世尊的教導去做。』 當時，童子提婆達多被舍利弗拒絕後，又去到長老目犍連那裡，到了之後頂禮，退到一旁，對他說：『大目犍連，我希望聖者允許我出家。』 當時，長老大目犍連又告訴提婆達多說：『提婆達多，你之前去過佛陀那裡嗎？』提婆達多回答說：『聖者，我之前去過佛陀那裡。』 當時，長老大目犍連又告訴提婆達多說：『世尊對你說了什麼？』提婆達多回答說：『世尊對我說：『你不要在這裡捨棄家庭出家，應該在家如法修行，用錢財佈施做各種功德，不需要在我的佛法中出家，如果出家對你沒有好處。』 當時，長老大目犍連也告訴提婆達多說：『你應該按照世尊的教導去做。』 當時，提婆達多被目犍連拒絕出家后，又去到長老大迦葉那裡，乃至簡略地說，都和之前的事情一樣，接著又去到迦旃延那裡。 接著又去到優樓頻螺迦葉那裡，接著又去到長老那提迦葉那裡。 接著又去到長老優波斯那那裡，以及摩訶俱郗羅那裡，摩訶孫陀離波多那裡，都不同意。既然不同意，才去到長老優波離波多那裡，頂禮優波離波多的腳，退到一旁。 當時，提婆達多釋迦族的童子，又從優波離波多那裡，請求出家。

English version: At that time, there was a great Brahmin skilled in interpreting signs, who saw him from the side. Having seen him, he predicted that the plans of this boy (Devadatta) would certainly not succeed. Then, the boy Devadatta, having left the city, went to the Buddha, bowed at his feet, stepped aside, and said to the Buddha, 'Venerable One, I wish that you would allow me to leave home.' At that time, the World Honored One, with mindfulness, observed Devadatta's past and present actions, knowing his intentions. Having observed, he then told Devadatta, saying, 'Devadatta, you should not leave your home to become a monk now. You should return home and practice the Way while living at home, using your wealth to give alms and perform various meritorious deeds. In my Dharma, there is no need for you to leave home.' At that time, the boy Devadatta, having been refused by the Buddha, went to the elder Sariputra and said to him, 'Venerable Sariputra, please allow me to leave home.' At that time, the elder Sariputra asked Devadatta, saying, 'Devadatta, have you been to the Buddha before?' Devadatta replied, 'Venerable One, I have been to the Buddha before.' At that time, the elder Sariputra said, 'Devadatta, what did the World Honored One say to you?' Devadatta told Sariputra, 'Venerable One, the World Honored One said to me, 'You should not leave your home to become a monk, but should practice giving alms at home and perform various meritorious deeds; if you leave home in my Dharma, you will have no benefit.'' At that time, the elder Sariputra thought, 'Since the World Honored One does not allow him to leave home in the Dharma, if I were to let him leave home, it would be wrong of me.' Having thought this, he then told Devadatta, saying, 'Devadatta, you should do as the World Honored One has taught.' At that time, the boy Devadatta, having been rejected by Sariputra, went to the elder Maudgalyayana. Having arrived, he bowed and stepped aside, saying to him, 'Great Maudgalyayana, I wish that the Venerable One would allow me to leave home.' At that time, the elder Great Maudgalyayana then told Devadatta, saying, 'Devadatta, have you been to the Buddha before?' Devadatta replied, 'Venerable One, I have been to the Buddha before.' At that time, the elder Great Maudgalyayana then told Devadatta, saying, 'What did the World Honored One say to you?' Devadatta replied, 'The World Honored One said to me, 'You should not leave your home here to become a monk, but should practice the Way at home according to the Dharma, using your wealth to give alms and perform various meritorious deeds. There is no need for you to leave home in my Dharma; if you leave home, it will be of no benefit to you.'' At that time, the elder Great Maudgalyayana also told Devadatta, saying, 'You should do as the World Honored One has taught.' At that time, Devadatta, having been refused permission to leave home by Maudgalyayana, went to the elder Mahakasyapa, and briefly stated everything as before. Then he went to Katyayana. Then he went to Uruvilva Kasyapa, then to the elder Nadi Kasyapa. Then he went to the elder Upasena, as well as to Maha Kusthila, and Maha Sundara Paripata, all of whom did not agree. Since they did not agree, he then went to the elder Upali Paripata, bowed at Upali Paripata's feet, and stepped aside. At that time, Devadatta, the Sakyan boy, again requested to leave home from Upali Paripata.

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。然其長老優波離波多，復問之言：「提婆達多！汝應于先往到佛所。」提婆達多報言：「聖者！我于先日，已至佛邊。」

爾時，長老優波離波多作如是言：「汝至佛邊，語汝何事？」提婆達多作如是言：「世尊語我：『汝莫於此舍家出家，但當在家如法修道，以財佈施，作諸功德，不須於我法中出家，若出家者于汝無益。』」

佛本行集經卷第五十八

隋天竺三藏阇那崛多譯婆提唎迦等品中

爾時，長老優波離波多作是思惟：「世尊今者既不聽許彼人出家，我若輒爾放出家者，是我不善。」如是念已，尋即告彼提婆達多作如是言：「如世尊教，汝必應當作如是事。」

提婆達多如是次第，處處至於大德上座諸比丘所，而諸大德上座比丘，亦皆語彼提婆達多作如是言：「世尊既有如此之語，汝必應當作如是事。」爾時，提婆達多所至之處，皆不許已，還乘白象，向迦毗羅婆蘇都城，還於家內。

於時，阿難釋種童子，初見五百釋童子等悉得出家，便作是念：「我於今日，亦須舍家至於佛邊而求出家。」如是念已，至父母邊而白言曰：「我今意欲舍家往至佛邊出家，唯愿放我，而出家耳。」

爾時，阿難所生之母，本于佛邊無有凈心。所以者何？世尊在家為菩薩時，其阿難母既見菩薩功德巍巍威力顯赫，遂于菩薩生其染心，說于種種邪異之言。

爾時，菩薩但以彼親是其姨母，於此言說默然無答，以是因緣故，于菩薩無有凈心。無凈心故，恒常不放己子阿難捨家出家。

爾時，提婆達多聞他人說，阿難意欲舍家出家，然其父母，不聽出家。提婆達多詣阿難所，問言阿難：「汝心實欲舍家出家，父母頗曾不聽已不？」阿難報言：「提婆達多！實如所語。今者不知作何事業，令得父母放我出家得成比丘，受具足戒？」

爾時，釋子提婆達多謂阿難言：「汝后若知父母許汝舍家出家，必語我知我，當共汝俱時出家。」阿難尋報提婆達多作如是言：「如汝所論，我不違也。」爾時，阿難作如是念：「我之父母，決不聽我舍家出家。」作是念已，即在其家，取五百枚波利沙般，私往至於毗提耶國

現代漢語譯本：然而，他的長老優波離波多又問他說：『提婆達多！你應該先去佛陀那裡。』提婆達多回答說：『聖者！我前些日子已經去過佛陀那裡了。』 當時，長老優波離波多這樣說：『你去佛陀那裡，說了些什麼？』提婆達多這樣回答說：『世尊對我說：「你不要在這裡舍家出家，只要在家如法修行，用財物佈施，做各種功德，不需要在我佛法中出家，如果出家對你沒有好處。」』 《佛本行集經》卷第五十八，隋朝天竺三藏阇那崛多譯《婆提唎迦等品》中 當時，長老優波離波多這樣思量：『世尊現在既然不允許他出家，我如果擅自讓他出家，那是不對的。』這樣想后，就立刻告訴提婆達多說：『按照世尊的教導，你一定要這樣做。』 提婆達多就這樣依次地，到處去見各位大德上座比丘，而各位大德上座比丘，也都對提婆達多說：『世尊既然說了這樣的話，你一定要這樣做。』當時，提婆達多所到之處，都不允許他出家，於是又騎上白象，回到迦毗羅婆蘇都城，回到家中。 當時，阿難釋迦族的童子，剛看到五百釋迦族童子等都出家了，就想：『我今天也應該舍家去佛陀那裡求出家。』這樣想后，就到父母那裡稟告說：『我現在想舍家去佛陀那裡出家，希望你們允許我出家。』 當時，阿難的生母，本來對佛陀沒有清凈的信心。這是為什麼呢？世尊在家做菩薩時，阿難的母親看到菩薩功德巍巍，威力顯赫，就對菩薩產生了愛慕之心，說了各種不正當的話。 當時，菩薩只是因為她是自己的姨母，所以對這些話默然不答，因為這個緣故，對菩薩沒有清凈的信心。因為沒有清凈的信心，所以一直不允許自己的兒子阿難捨家出家。 當時，提婆達多聽到別人說，阿難想舍家出家，但是他的父母不允許他出家。提婆達多就去阿難那裡，問阿難說：『你真的想舍家出家嗎？你的父母是不是不允許？』阿難回答說：『提婆達多！確實像你說的。現在不知道該怎麼辦，才能讓父母允許我出家，成為比丘，受具足戒？』 當時，釋迦族的提婆達多對阿難說：『你如果知道父母允許你舍家出家，一定要告訴我，我將和你一起同時出家。』阿難立刻回答提婆達多說：『就按你說的，我不會違背。』當時，阿難這樣想：『我的父母，肯定不會允許我舍家出家。』這樣想后，就在家中，拿了五百枚波利沙般，偷偷地去了毗提耶國。

English version: However, his elder Upali-pata asked him again, saying, 'Devadatta! You should have gone to the Buddha first.' Devadatta replied, 'Venerable one! I have already been to the Buddha some days ago.' At that time, the elder Upali-pata said, 'When you went to the Buddha, what did you say?' Devadatta replied, 'The World Honored One said to me, 「You should not leave home and become a monk here. You should practice the Dharma at home, give alms with your wealth, and perform various meritorious deeds. You do not need to leave home in my Dharma. If you leave home, it will not benefit you.」' From the 'Bhadrika and Others' chapter of the 'Buddha's Deeds Collection Sutra,' Volume 58, translated by the Indian Tripitaka master Jnanagupta of the Sui Dynasty. At that time, the elder Upali-pata thought, 'Since the World Honored One does not allow him to leave home now, it would be wrong for me to let him leave home without permission.' After thinking this, he immediately told Devadatta, 'According to the World Honored One's teachings, you must do as he says.' Devadatta went to see the senior monks and elders everywhere, and the senior monks and elders all said to Devadatta, 'Since the World Honored One has said such things, you must do as he says.' At that time, wherever Devadatta went, he was not allowed to leave home. So he rode back on his white elephant to the city of Kapilavastu and returned home. At that time, Ananda, a young man of the Shakya clan, had just seen five hundred young men of the Shakya clan leave home. He thought, 'Today, I should also leave home and go to the Buddha to seek ordination.' After thinking this, he went to his parents and said, 'I now wish to leave home and go to the Buddha to become a monk. I hope you will allow me to leave home.' At that time, Ananda's mother did not have pure faith in the Buddha. Why was this? When the World Honored One was a Bodhisattva at home, Ananda's mother saw the Bodhisattva's magnificent virtues and powerful influence, and she developed a lustful desire for the Bodhisattva and spoke various improper words. At that time, the Bodhisattva remained silent and did not answer because she was his aunt. Because of this, she did not have pure faith in the Bodhisattva. Because she did not have pure faith, she always refused to allow her son Ananda to leave home and become a monk. At that time, Devadatta heard others say that Ananda wanted to leave home and become a monk, but his parents would not allow it. Devadatta went to Ananda and asked, 'Ananda, do you really want to leave home and become a monk? Have your parents refused to allow it?' Ananda replied, 'Devadatta! It is as you say. Now I do not know what to do to get my parents to allow me to leave home, become a monk, and receive full ordination?' At that time, Devadatta of the Shakya clan said to Ananda, 'If you find out that your parents have allowed you to leave home and become a monk, you must tell me, and I will leave home with you at the same time.' Ananda immediately replied to Devadatta, 'As you have said, I will not disobey.' At that time, Ananda thought, 'My parents will definitely not allow me to leave home and become a monk.' After thinking this, he took five hundred 'parisha-panas' from his home and secretly went to the country of Videha.

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。而彼聚落有一長者，是其父王舊日知識，將此五百波利沙般以相付囑，而語之言：「今以此錢付囑于汝，為我食直，我若須食而來此者，必將此錢為我買食。當至之時，汝亦不須問我來所，但我到此，汝必當知須食故來。」作是語已，至於空閑阿蘭若處，受無語戒，行住坐臥，默然不言。須食之時，默然來至寄錢之家，寂靜而坐默受飲食，食訖還復默然而去。

時，彼聚落所居諸人，數見阿難釋種童子默然行住去來坐臥，見已問言：「仁者是誰？」爾時，阿難亦不言語以報彼人，還復如本默然而去。時彼人輩各相謂言：「此之仙人，應是毗提耶國而出。」作是語已，為其立名，稱為毗提耶國仙人。

爾時，阿難父母聞人說如此語，阿難從此逃遁，往至毗提耶國城邑聚落，受不言戒，行仙人行而得成仙。聞已即遣使人，往至謂言：「子子！汝若決定不住家者，但來向此，於我釋種童子之邊而出家耳。」

爾時，阿難遂即還來，往語釋種提婆達多作如是言：「提婆達多！汝今當知！我之父母，今已放我而出家也。」

提婆達多復問阿難：「汝今意欲誰邊出家？」阿難報言：「我今意欲佛邊出家。」提婆達多復言：「我昔已至佛邊而求出家，為佛不許我出家也。」

阿難復言：「當至聖者舍利弗邊求請出家。」提婆達多復作是言：「彼人亦不與我出家。如是乃至摩訶目揵連，摩訶迦葉，大迦旃延，優樓頻螺迦葉，那提迦葉，伽耶迦葉，優波斯那，摩訶俱郗羅，摩訶專陀，優波離波多。有如是等，大德上座，諸比丘輩，悉皆不許聽我出家。」

阿難復問提婆達多，作如是言：「提婆達多！如汝意者，欲何處去？」提婆達多報言：「阿難！我所去處，不令人識。」阿難復言：「我亦隨從提婆達多如是意趣。」爾時，多有大威勢力釋種童子，家別一人佛邊出家。時，迦毗羅婆蘇都城有二兄弟，小者名曰摩尼樓陀(舊作阿尼婁陀)，大者名曰摩訶那摩摩尼樓陀。久種善根修解脫藏，面向涅槃背于煩惱，不欲生於一切有中，欲於此世在三界內，當取漏盡。已曾積集大功德聚故，生於彼釋種家內。自生彼家，其家生業，漸漸增長，所謂錢財諸穀麥等，真珠琉璃珊瑚虎魄諸璧玉等，及以金銀二足四足，皆悉備有

現代漢語譯本：當時，那個村落里有一位長者，是他父親以前的朋友，他把這五百波利沙般錢託付給他，並對他說：『現在我把這些錢託付給你，作為我的伙食費。如果我需要吃飯來到這裡，你一定要用這些錢為我買食物。當我來的時候，你也不必問我從哪裡來，只要我到了這裡，你就應該知道我是因為需要吃飯才來的。』說完這些話后，他就去到空閑的阿蘭若處，受了無語戒，行走、站立、坐臥都默默不語。需要吃飯的時候，就默默地來到寄錢的那家，安靜地坐著接受飲食，吃完后又默默地離開。 當時，那個村落里居住的人們，多次看到阿難釋迦族的童子默默地行走、站立、來去、坐臥，看到后就問：『這位仁者是誰？』當時，阿難也不說話回答他們，又像原來一樣默默地離開。當時，那些人們互相說道：『這位仙人，應該是從毗提耶國來的。』說完這些話后，就給他起了個名字，稱為毗提耶國仙人。 當時，阿難的父母聽到人們這樣說，說阿難從這裡逃走了，去了毗提耶國的城鎮村落，受了不說話的戒律，修行仙人的行為而成了仙人。聽到后就派人去對他說：『孩子啊！你如果決定不住在家裡，就來這裡，在我釋迦族的童子身邊出家吧。』 當時，阿難就回來了，去對釋迦族的提婆達多說：『提婆達多！你現在應該知道，我的父母現在已經允許我出家了。』 提婆達多又問阿難：『你現在打算在誰那裡出家？』阿難回答說：『我現在打算在佛那裡出家。』提婆達多又說：『我以前已經到佛那裡請求出家，但是佛不允許我出家。』 阿難又說：『那就到聖者舍利弗那裡請求出家。』提婆達多又說：『那個人也不會讓我出家。像這樣，乃至摩訶目犍連、摩訶迦葉、大迦旃延、優樓頻螺迦葉、那提迦葉、伽耶迦葉、優波斯那、摩訶俱絺羅、摩訶專陀、優波離波多。像這些大德上座的比丘們，都不同意讓我出家。』 阿難又問提婆達多，說：『提婆達多！按照你的意思，你打算去哪裡？』提婆達多回答說：『阿難！我所去的地方，不讓人知道。』阿難又說：『我也跟隨提婆達多這樣的意願。』當時，有很多有大威勢力的釋迦族童子，每家都有一人到佛那裡出家。當時，迦毗羅婆蘇都城有兩兄弟，小的叫摩尼樓陀（舊作阿尼婁陀），大的叫摩訶那摩摩尼樓陀。他們長期種植善根，修習解脫的寶藏，面向涅槃，背離煩惱，不想生在一切有中，想在這個世間，在三界之內，取得漏盡。因為曾經積累了大量的功德，所以出生在釋迦族的家中。自從他們出生在這個家裡，他們家的產業就逐漸增長，包括錢財、各種穀物、珍珠、琉璃、珊瑚、琥珀、各種璧玉，以及金銀、兩足四足的動物，都應有盡有。

English version: At that time, there was an elder in that village, who was an old acquaintance of his father. He entrusted this five hundred 'polisha' coins to him, and said to him, 'Now I entrust these coins to you as my food expenses. If I need food and come here, you must use these coins to buy food for me. When I come, you don't need to ask me where I came from, but when I arrive here, you should know that I have come because I need food.' After saying these words, he went to a secluded 'aranya' place, took a vow of silence, and walked, stood, sat, and lay down without speaking. When he needed food, he would silently come to the house where he had left the money, sit quietly and receive food, and after eating, he would silently leave. At that time, the people living in that village often saw Ananda, a Shakya clan boy, silently walking, standing, coming, going, sitting, and lying down. When they saw him, they asked, 'Who is this venerable one?' At that time, Ananda did not speak to answer them, and silently left as before. At that time, those people said to each other, 'This ascetic must have come from the country of Videha.' After saying these words, they gave him a name, calling him the ascetic of Videha. At that time, Ananda's parents heard people say that Ananda had escaped from here and gone to the towns and villages of Videha, taken a vow of silence, practiced the behavior of an ascetic, and become an ascetic. After hearing this, they sent a messenger to say to him, 'My child! If you are determined not to stay at home, then come here and become a monk with the Shakya clan boys.' At that time, Ananda returned and went to say to Devadatta of the Shakya clan, 'Devadatta! You should know now that my parents have now allowed me to become a monk.' Devadatta then asked Ananda, 'Where do you intend to become a monk?' Ananda replied, 'I intend to become a monk with the Buddha.' Devadatta then said, 'I have already gone to the Buddha to ask to become a monk, but the Buddha did not allow me to become a monk.' Ananda then said, 'Then I will ask the venerable Shariputra to become a monk.' Devadatta then said, 'That person will not let me become a monk either. Likewise, not even Maha Maudgalyayana, Maha Kasyapa, Maha Katyayana, Uruvilva Kasyapa, Nadi Kasyapa, Gaya Kasyapa, Upasena, Maha Kusthila, Maha Chunda, or Upali Pata. All these great virtuous senior monks would not agree to let me become a monk.' Ananda then asked Devadatta, saying, 'Devadatta! According to your intention, where do you plan to go?' Devadatta replied, 'Ananda! The place I am going to, I will not let people know.' Ananda then said, 'I will also follow Devadatta's intention.' At that time, there were many Shakya clan boys with great power, one from each family, who became monks with the Buddha. At that time, there were two brothers in the city of Kapilavastu, the younger named Mani Rudra (formerly Aniruddha), and the elder named Maha Nama Mani Rudra. They had long cultivated good roots, practiced the treasure of liberation, faced Nirvana, turned away from afflictions, did not want to be born in any existence, and wanted to attain the end of outflows in this world, within the three realms. Because they had accumulated great merits, they were born into the Shakya clan. Since they were born into this family, their family's wealth gradually increased, including money, various grains, pearls, lapis lazuli, coral, amber, various jade, as well as gold, silver, and two-legged and four-legged animals, all of which were available.

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。地下復有五百伏藏，自然顯現，其在臥床眠息睡時，乃有諸天將五百種無價珍寶，置於床上。其人眷屬，見如是等希有之事，共相議言：「此之童子睡眠之時，諸天乃將無價寶物以覆其上，是故我等須立名為摩尼樓陀。」

然彼童子可喜端正，觀者無厭，身體黃白，猶如金色，其頭形狀似如傘蓋，鼻隆高滿如鸚鵡嘴，兩臂𦟛停下垂過膝。身體縱廣，上下齊等，諸根具足，無所缺減。然其父母為置四種阿奶看視，所謂抱者，又洗浴者，飲飼乳者，伴遊戲者。其四奶母，養育瞻視，漸至長大，智慧成就。復見行步，東西馳走，及至堪事，教授家業種種技藝，所謂書算造印，音樂歌舞，戲笑嘲謔，滑稽趨蹡妖冶，造摩尼寶，染衣裁衣，和合諸香，彩畫花葉及諸形像，圍棋六博樗蒱等戲，造作文章。像伎馬伎及以車伎，弓射之術，俯仰容儀，捔力出壯，按摩等伎，超梁賭走。調象擲𦊰修治園圃，行來入出，知解吉兇，細行竊密，破余軍陣，自把其拳，他擘不得，蹋地正立，人推不動。理髮梳頭，操刀斫斫，鉆穿等事。劈裂木石，射準不差，乃至毛髮射人支節，放箭尋聲，牽弓挽強。如是諸技，悉皆明達，成就具足，無不解者，意智深遠，精神迅疾，心慮巧妙，黠慧聰明。然彼童子，至於一時，隨從其父，撿挍田作，及以生資，既至彼處，腹中渴乏，其以渴故，往至水邊，掬水欲飲，其水變成天漿美味。爾時，其父，遮不聽飲，唱言：「子子，莫飲此水！或恐令汝身體不安。」

爾時，童子摩尼婁陀嘗此水已，而白父言：「尊者！此水甚大甘美。」其父不信。時彼童子以手掬水，即奉其父，口作是言：「爺若不信愿嘗此水。」其父於是嘗此水已，報言子子：「我雖生在王宮之內，未曾得此妙甘美水。」作是語已，心生喜悅，為未曾有，而自口言：「希有我子！大有福業，從生已來，所作飲食，色香味具，倍勝他許。」

爾時，彼兄摩訶那摩若見若嘗彼之飲食，即生妒心，而口說言：「何故如是，香潔美食唯與小弟而不與我？」

爾時，其母知有此語，告言：「子子！汝知不乎？從來為此摩尼婁陀所造飲食，恒常十倍勝他人許。」摩訶那摩猶故不信。

又於一時，摩尼婁陀遊戲園林，在彼園內，往遣使人，從母索食。而告使言：「往我母所，令送食來

現代漢語譯本：地下還有五百處伏藏，自然顯現出來。當他躺在床上睡覺時，會有諸天神將五百種無價珍寶放在他的床上。他的家人看到這些稀有的事情，就一起商議說：『這個孩子睡覺的時候，諸天神會將無價的寶物覆蓋在他身上，所以我們應該給他起名叫摩尼樓陀。』 這個孩子可愛端正，讓人百看不厭，身體黃白，像金色一樣。他的頭形像傘蓋，鼻子高挺像鸚鵡的嘴，兩臂修長下垂過膝。身體勻稱，上下一致，各種器官都齊全，沒有缺失。他的父母安排了四位奶媽照顧他，分別是抱他的，洗澡的，餵奶的，以及陪他玩耍的。這四位奶媽養育照顧他，漸漸長大，智慧也逐漸增長。他開始行走，東西奔跑，到了可以做事的時候，就教他各種家業技藝，包括書寫算術，製造印章，音樂歌舞，嬉笑打鬧，滑稽表演，製作摩尼寶，染色裁衣，調配香料，彩繪花葉和各種影象，圍棋六博等遊戲，寫作文章。還有馴象，馴馬，駕車，射箭，禮儀姿態，角力比武，跳躍，跨梁，賽跑。馴服大象，投擲石塊，修整園圃，出入行走，瞭解吉兇，細微的偷竊，攻破敵軍陣營，自己握緊拳頭，別人掰不開，跺腳站立，別人推不動。理髮梳頭，操刀砍削，鉆孔等事。劈開木頭石頭，射箭準確無誤，甚至能用毛髮射中人的關節，放箭能循著聲音，拉弓有力。這些技藝，他都精通，沒有不瞭解的，思想深遠，精神敏捷，心思巧妙，聰明伶俐。後來，這個孩子有一次跟隨父親去檢查田地和生計，到了那裡，他感到口渴，就走到水邊，捧水要喝，水變成了天上的甘露美味。這時，他的父親阻止他不讓他喝，說：『孩子，不要喝這水！恐怕會讓你身體不適。』 這時，童子摩尼婁陀嚐了這水后，對父親說：『尊者！這水非常甘甜美味。』他的父親不相信。這時，童子用手捧起水，奉給他的父親，口中說道：『父親如果不信，請嚐嚐這水。』他的父親於是嚐了這水，對孩子說：『孩子，我雖然生在王宮裡，卻從未喝過如此甘甜美味的水。』說完這話，心中歡喜，感到從未有過，自言自語道：『我的孩子真是稀有！有大福報，從出生以來，所吃的食物，色香味俱全，比別人好很多。』 這時，他的哥哥摩訶那摩如果看到或嚐到他的食物，就會心生嫉妒，說道：『為什麼這樣，香甜美味的食物只給弟弟而不給我？』 這時，他的母親知道這話后，告訴他說：『孩子，你不知道嗎？自從摩尼婁陀出生以來，他所做的食物，總是比別人的好十倍。』摩訶那摩仍然不相信。 又有一天，摩尼婁陀在園林里玩耍，在園中，他派人去向母親要食物。他告訴使者說：『去我母親那裡，讓她送食物來。』

English version: Moreover, there were five hundred hidden treasures underground, which naturally appeared. When he lay on his bed to sleep, the gods would place five hundred kinds of priceless treasures on his bed. His family, seeing these rare occurrences, discussed among themselves, saying, 'When this child sleeps, the gods cover him with priceless treasures, therefore we should name him Mani-ludha.' This child was lovely and handsome, pleasing to the eye, with a yellowish-white body like gold. His head was shaped like an umbrella, his nose was high and full like a parrot's beak, and his arms were long, hanging down past his knees. His body was well-proportioned, with all parts equal, and all his organs were complete, without any deficiencies. His parents arranged for four nurses to care for him: one to hold him, one to bathe him, one to feed him milk, and one to play with him. These four nurses nurtured and cared for him, and he gradually grew up, his wisdom increasing. He began to walk, running to and fro, and when he was old enough to work, he was taught various household skills, including writing, arithmetic, making seals, music, singing, dancing, joking, clowning, making Mani jewels, dyeing and tailoring clothes, mixing fragrances, painting flowers, leaves, and various images, playing Go, Liubo, and other games, and writing essays. He also learned elephant training, horse training, chariot driving, archery, etiquette, wrestling, jumping, crossing beams, and racing. He could tame elephants, throw stones, tend gardens, come and go, understand good and bad omens, perform subtle thefts, break through enemy lines, clench his fist so that others could not open it, stand firmly on the ground so that others could not push him over. He could cut hair, comb hair, use knives, drill holes, and so on. He could split wood and stones, shoot accurately, even hitting people's joints with hair, shoot arrows following sounds, and draw a strong bow. He was proficient in all these skills, with nothing he did not understand, his thoughts were profound, his spirit was quick, his mind was clever, and he was intelligent and wise. Later, this child once followed his father to inspect the fields and resources. When they arrived, he felt thirsty, so he went to the water's edge, cupped his hands to drink, and the water turned into a delicious heavenly nectar. At this time, his father stopped him from drinking, saying, 'Child, do not drink this water! It may cause your body to be unwell.' At this time, the child Mani-ludha tasted the water and said to his father, 'Venerable one! This water is very sweet and delicious.' His father did not believe him. Then, the child cupped some water in his hands and offered it to his father, saying, 'Father, if you do not believe me, please taste this water.' His father then tasted the water and said to his child, 'Child, although I was born in the palace, I have never tasted such sweet and delicious water.' After saying this, his heart was filled with joy, feeling something he had never felt before, and he said to himself, 'My child is truly rare! He has great merit, and since his birth, the food he eats has been perfect in color, flavor, and taste, far better than others.' At this time, his older brother, Maha-nama, if he saw or tasted his food, would become jealous and say, 'Why is it that the fragrant and delicious food is only given to my younger brother and not to me?' At this time, his mother, knowing this, said to him, 'Child, do you not know? Since Mani-ludha was born, the food he has made has always been ten times better than others.' Maha-nama still did not believe it. Another time, Mani-ludha was playing in the garden. In the garden, he sent a messenger to ask his mother for food. He told the messenger, 'Go to my mother and ask her to send food.'

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。」於時彼母以盤置食，將帊覆蓋，先示大子摩訶那摩，然後遣使往送彼食，將至摩尼婁陀之所。摩尼婁陀亦看此食，其食色香，倍即加勝，亦于諸器悉皆盈滿。雖復如此，摩訶那摩猶故不信，而口說言：「雖知家內所將好惡，誰知不于諸眷屬家備辦送去？」

又至一時，摩尼婁陀覆在園林，觀看遊戲，又遣使人，啟白母言：「愿遣使人送食來此。」其母爾時，取諸空器，安著槃上，以巾覆蓋，先示大兒摩訶那摩，然後始送。復告之言：「汝自隨看，應知虛實。」摩訶那摩聞此語已，即隨槃去，往至摩尼婁陀之邊，彼既見已，一切諸食，色香美味，皆悉充滿。

爾時，釋子摩訶那摩見是事已，心生喜悅，口言：「希有未曾見也，我弟如是有大福德。」

摩尼婁陀漸至長大年盛壯已，於是父母，為作三堂：一擬冬坐，二擬春秋，三擬夏坐。擬冬坐者，唯備暄𤏙；擬夏坐者，唯備清涼；擬春秋者，唯備和適。其所居堂，無別男子，唯擬一人，受五欲樂，具足自恣，隨意居止。

爾時，童子摩訶那摩作如是念：「今于釋種諸童子中，有大勢者，悉各家別一人出家。我今家內無出家者，唯我應當舍家出家；若不爾者，須遣我弟摩尼婁陀而出家也。」摩訶那摩作是念已，便即詣向摩尼婁陀釋童子邊，到已告言：「摩尼婁陀！我等釋種有勢力者，悉各家別一人出家，我等家內，無出家者，我今思惟，或汝出家，或我出家。」

爾時，釋種摩尼婁陀啟白其兄摩訶那摩釋童子言：「摩訶那摩！汝自出家，我不能去。」摩訶那摩復告彼言：「摩尼婁陀！若如此者，我今囑汝家業之事，凡生活法，先犁其地，然後磨治，次復除其瓦石株棘，方下種子，下種子已，若無天雨，依時溉灌，依法鋤治，然後待熟，收刈料理，貯入倉窖。作如是已，至於來年，還復如此，次第造作，乃至年年，不得休息。」

爾時，童子摩尼婁陀啟白其兄摩訶那摩釋童子言：「若如此者，我家作業，不得窮盡，亦無盡時。如此作業，既無盡日，何時當得於此三堂受五欲樂？」爾時，童子摩訶那摩復語其弟摩尼婁陀，作如是言：「摩尼婁陀！作業之事，理不可盡，亦無盡日。我等父母，吝惜祖宗造作事業，亦復如此，未見盡時，而命終也

於是，他的母親用盤子盛放食物，用布蓋上，先給大兒子摩訶那摩看，然後派人把食物送去給摩尼婁陀。摩尼婁陀也看了這些食物，食物的顏色和香味都比以前更好，而且所有的器皿都盛滿了。即使這樣，摩訶那摩仍然不相信，口中說道：『雖然知道家裡送來的食物好壞，誰知道是不是在其他親戚家也準備了送去？』 又過了一段時間，摩尼婁陀在園林里遊玩，又派人去告訴母親說：『希望派人送食物來這裡。』他的母親當時拿來一些空器皿，放在盤子上，用布蓋上，先給大兒子摩訶那摩看，然後才送去。又告訴他說：『你自己跟著看，應該知道真假。』摩訶那摩聽了這話，就跟著盤子去了，到了摩尼婁陀那裡，他看到后，所有的食物，顏色、香味、味道都充滿了器皿。 當時，釋迦族的摩訶那摩看到這件事後，心中歡喜，說道：『真是稀有，從未見過，我的弟弟竟然有這麼大的福德。』 摩尼婁陀漸漸長大，到了成年壯年，於是父母為他建造了三座房屋：一座用於冬天居住，一座用於春秋居住，一座用於夏天居住。用於冬天居住的，只準備溫暖的設施；用於夏天居住的，只準備涼爽的設施；用於春秋居住的，只準備舒適的設施。他所居住的房屋，沒有其他男子，只為他一人準備，享受五欲之樂，完全自由自在，隨意居住。 當時，童子摩訶那摩這樣想：『現在在釋迦族的所有童子中，有權勢的人家都各自有一人出家。我家現在沒有出家的人，只有我應該舍家出家；如果不是這樣，就必須讓我弟弟摩尼婁陀出家。』摩訶那摩這樣想后，就去到摩尼婁陀釋迦童子那裡，到了后告訴他說：『摩尼婁陀！我們釋迦族有權勢的人家，都各自有一人出家，我們家沒有出家的人，我正在考慮，要麼你出家，要麼我出家。』 當時，釋迦族的摩尼婁陀告訴他的哥哥摩訶那摩釋迦童子說：『摩訶那摩！你自己出家吧，我不能去。』摩訶那摩又告訴他說：『摩尼婁陀！如果這樣，我現在囑咐你家裡的事務，凡是生活的方法，先犁地，然後平整，接著清除瓦礫、石頭、樹樁和荊棘，才播下種子，播下種子后，如果沒有下雨，就按時澆灌，依法鋤草，然後等待成熟，收割料理，儲藏入倉。做完這些后，到了來年，還要這樣重複，依次操作，直到年年，不得休息。』 當時，童子摩尼婁陀告訴他的哥哥摩訶那摩釋迦童子說：『如果這樣，我家的作業，就永遠沒有盡頭，也沒有結束的時候。這樣的作業，既然沒有結束的日子，什麼時候才能在這三座房屋裡享受五欲之樂呢？』當時，童子摩訶那摩又對他的弟弟摩尼婁陀說：『摩尼婁陀！作業的事情，道理上是永遠沒有盡頭的，也沒有結束的日子。我們的父母，吝惜祖先創造的事業，也是這樣，沒有看到結束的時候，就去世了。』

Then, his mother placed food on a plate, covered it with a cloth, first showed it to her eldest son, Mahānāma, and then sent a messenger to deliver the food to Manilodh. Manilodh also looked at the food, and its color and fragrance were even better than before, and all the vessels were full. Even so, Mahānāma still did not believe it, and said, 'Although I know whether the food brought from home is good or bad, who knows if they have also prepared and sent it to other relatives' homes?' After some time, Manilodh was playing in the garden, and again sent a messenger to tell his mother, 'I hope you will send someone to bring food here.' His mother then took some empty vessels, placed them on a plate, covered them with a cloth, first showed them to her eldest son, Mahānāma, and then sent them. She also told him, 'Follow and see for yourself, you should know the truth.' When Mahānāma heard this, he followed the plate and went to Manilodh. When he saw it, all the food, its color, fragrance, and taste, filled the vessels. At that time, the Shakya Mahānāma, seeing this, was delighted and said, 'It is rare and unprecedented, my brother has such great merit.' Manilodh gradually grew up, reaching adulthood, and his parents built three houses for him: one for winter, one for spring and autumn, and one for summer. The one for winter was only equipped with warm facilities; the one for summer was only equipped with cool facilities; and the one for spring and autumn was only equipped with comfortable facilities. In the house where he lived, there were no other men, it was only prepared for him alone, to enjoy the pleasures of the five senses, completely free and at ease, living as he pleased. At that time, the boy Mahānāma thought, 'Now, among all the boys of the Shakya clan, those from powerful families each have one person who has left home to become a monk. Our family has no one who has left home, only I should leave home; if not, then my brother Manilodh must leave home.' After Mahānāma thought this, he went to the Shakya boy Manilodh, and when he arrived, he told him, 'Manilodh! Among the powerful families of our Shakya clan, each has one person who has left home, and our family has no one who has left home. I am considering whether you should leave home or I should leave home.' At that time, the Shakya Manilodh told his elder brother, the Shakya boy Mahānāma, 'Mahānāma! You should leave home yourself, I cannot go.' Mahānāma then told him, 'Manilodh! If that is the case, I now entrust you with the affairs of the family. As for the methods of living, first plow the land, then level it, then remove the rubble, stones, stumps, and thorns, and then sow the seeds. After sowing the seeds, if there is no rain, water them on time, weed them according to the law, and then wait for them to ripen, harvest and process them, and store them in the granary. After doing all this, when the next year comes, you must repeat it, doing it in order, year after year, without rest.' At that time, the boy Manilodh told his elder brother, the Shakya boy Mahānāma, 'If that is the case, the work of our family will never end, and there will be no time to finish. Since such work has no end, when will I be able to enjoy the pleasures of the five senses in these three houses?' At that time, the boy Mahānāma again said to his brother Manilodh, 'Manilodh! The matter of work, in principle, will never end, and there is no end to it. Our parents, who were stingy with the work created by our ancestors, were also like this, and they passed away without seeing the end.'

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。」

爾時，童子摩尼婁陀復語其兄摩訶那摩，作如是言：「若知作業不可窮盡，不知盡時，我之父母，亦復吝惜祖宗作業，未知盡時，而取命終。如是不虛，我今思惟，摩訶那摩應須在家營理家業，我欲舍家出家修道。」

爾時，童子摩尼婁陀詣父母邊，白言：「爺孃！我欲舍家于如來邊求請出家，愿垂許我于如來邊而出家也。」

爾時，父母告彼小兒摩尼婁陀：「當知我等唯有二子，于汝二子大生憐愛，不離心首，若暫不見，心懷憂惱。假使我死，猶望共汝不相離別，況復我今生平存在，聽許于汝而出家也？」如是再請，乃至三請云：「我欲于如來法中，舍家出家，愿垂父母聽許我也。」

往昔菩薩，從家出家，修梵行時，輸頭檀王為菩薩故，憂惱所逼，聚集釋種諸眷屬等，而告之言：「諸眷屬輩！汝等須知，我子悉達，既出家已，我亦不欲處其王位，亦復不用戴此天冠，汝等誰能受王位者，我當委付並即灌頂授與天冠。」

爾時，眾內有釋童子，其人名曰婆提唎迦，其母名曰黑瞿多彌，而白王言：「我能受此王位及冠。」

爾時，輸頭檀王及諸釋種，一切眷屬，即將王位及以天冠，付與釋童婆提唎迦，而灌頂之。從爾已后，婆提唎迦釋種童子，即作釋王，其諸眷屬，號為釋王婆提唎迦。然彼釋王婆提唎迦，受王位后，經十二年，如法治化。而彼釋種諸眷屬等，本有要誓：「若有誰得首戴天冠而為王者，彼人當爲一切釋種諸眷屬等，造作百味肴膳飲食。」其王舊日與彼釋種摩尼婁陀，少小拊塵，共為伴侶，設會之時，口敕喚彼摩尼婁陀，作如是言：「摩尼婁陀！汝佐助我，先當供給諸眷屬訖，然後我當與汝共食。」摩尼婁陀，啟白釋王婆提唎迦，作如是言：「如王今敕，不敢違也。」時彼二人，共設釋種諸眷屬已，然後共食，食已即留摩尼婁陀，在宮止宿。爾時，釋王婆提唎迦，過彼夜已，天欲曉時，身自問彼摩尼婁陀，作如是言：「摩尼婁陀安眠已不？」摩尼婁陀而報王言：「我于夜眠，不得安隱。」王復問言：「何故爾也？」

摩尼婁陀復報王言：「我夜腹痛，又患寒熱。」王復問言：「何故然也？」

摩尼婁陀復報王言：「于彼飲食，味不調適，是故當時我患腹痛；其所臥褥，當織之時，其彼織師，身患寒熱，是故我亦著寒熱病

現代漢語譯本 當時，童子摩尼婁陀又對他的哥哥摩訶那摩說：『如果知道所作的業是無法窮盡的，不知道何時才能結束，我的父母也同樣吝惜祖先的產業，不知道何時才能用盡，就去世了。這樣看來確實如此，我現在思考，摩訶那摩應該在家經營家業，我想要捨棄家庭出家修行。』 當時，童子摩尼婁陀來到父母身邊，稟告說：『父親母親！我想要捨棄家庭，到如來那裡請求出家，希望允許我到如來那裡出家。』 當時，父母告訴小兒子摩尼婁陀：『要知道我們只有兩個兒子，對你們兩個兒子非常憐愛，不離心頭，如果暫時不見，心中就會憂愁煩惱。即使我們死了，還希望和你們不分離，更何況我們現在還活著，怎麼能允許你出家呢？』這樣再三請求，甚至三次請求說：『我想要在如來的教法中，捨棄家庭出家，希望父母允許我。』 從前菩薩從家中出家，修行梵行的時候，凈飯王因為菩薩的緣故，被憂愁煩惱所逼迫，聚集釋迦族的親屬等，告訴他們說：『各位親屬！你們要知道，我的兒子悉達已經出家了，我也不想再處在王位上，也不想再戴這頂天冠，你們誰能接受王位，我就把王位和天冠交付給他，併爲他舉行灌頂儀式。』 當時，眾人中有一個釋迦族的童子，他的名字叫婆提唎迦，他的母親叫黑瞿多彌，他向國王稟告說：『我能接受這個王位和天冠。』 當時，凈飯王和釋迦族的所有親屬，就把王位和天冠交付給釋迦族的童子婆提唎迦，併爲他舉行了灌頂儀式。從那以後，婆提唎迦釋迦族童子就成了釋迦族的國王，他的親屬們稱他為釋迦王婆提唎迦。然而，釋迦王婆提唎迦在接受王位后，經過十二年，依法治理國家。而釋迦族的親屬們，本來有一個約定：『如果誰能戴上天冠成為國王，這個人就應當為所有的釋迦族親屬製作百味佳餚。』國王過去和釋迦族的摩尼婁陀從小一起玩耍，是好朋友，在設宴的時候，口頭命令摩尼婁陀，說：『摩尼婁陀！你幫助我，先要供養完所有的親屬，然後我再和你一起吃飯。』摩尼婁陀向釋迦王婆提唎迦稟告說：『遵從國王的命令，不敢違背。』當時，他們兩個人一起供養完釋迦族的所有親屬后，然後一起吃飯，吃完飯後，就讓摩尼婁陀留在宮中住宿。當時，釋迦王婆提唎迦，過了一夜，天快亮的時候，親自問摩尼婁陀，說：『摩尼婁陀睡得安穩嗎？』摩尼婁陀回答國王說：『我夜裡睡覺，沒有得到安穩。』國王又問：『為什麼會這樣呢？』 摩尼婁陀又回答國王說：『我夜裡肚子痛，又患了寒熱病。』國王又問：『為什麼會這樣呢？』 摩尼婁陀又回答國王說：『因為那些食物，味道不調和，所以當時我患了肚子痛；那些床褥，在編織的時候，那個織工，身患寒熱病，所以我也得了寒熱病。』

English version At that time, the boy Mani-ludha again spoke to his elder brother Maha-nama, saying, 'If it is known that the work one does is inexhaustible, and it is not known when it will end, my parents also are reluctant to part with the ancestral work, not knowing when it will be used up, and then they die. This is indeed true. I am now thinking that Maha-nama should manage the family business at home, and I want to leave home and become a monk to cultivate the Way.' At that time, the boy Mani-ludha went to his parents and reported, 'Father and Mother! I want to leave home and go to the Tathagata to request to become a monk. I hope you will allow me to leave home and go to the Tathagata.' At that time, the parents told their young son Mani-ludha, 'You should know that we only have two sons, and we love you two sons very much. You are always in our hearts. If we do not see you for a short time, we will feel worried and distressed. Even if we die, we still hope not to be separated from you. How much more so when we are still alive, how can we allow you to leave home and become a monk?' He requested again and again, even three times, saying, 'I want to leave home and become a monk in the Tathagata's Dharma. I hope my parents will allow me.' In the past, when the Bodhisattva left home and practiced the Brahma-faring, King Suddhodana, because of the Bodhisattva, was forced by worry and distress. He gathered the Shakya clan relatives and told them, 'Dear relatives! You must know that my son Siddhartha has already left home. I also do not want to remain in the king's position, nor do I want to wear this heavenly crown. Who among you can accept the king's position? I will hand over the king's position and the heavenly crown to him and perform the coronation ceremony for him.' At that time, among the crowd, there was a Shakya boy whose name was Bhadrika, and his mother's name was Black Gotami. He reported to the king, 'I can accept this king's position and the heavenly crown.' At that time, King Suddhodana and all the Shakya clan relatives handed over the king's position and the heavenly crown to the Shakya boy Bhadrika and performed the coronation ceremony for him. From then on, the Shakya boy Bhadrika became the king of the Shakya clan, and his relatives called him King Bhadrika of the Shakya clan. However, after King Bhadrika of the Shakya clan accepted the king's position, he governed the country according to the law for twelve years. And the Shakya clan relatives originally had an agreement: 'If anyone can wear the heavenly crown and become the king, that person should prepare a hundred kinds of delicious food for all the Shakya clan relatives.' The king used to play with Mani-ludha of the Shakya clan when they were young, and they were good friends. When he held a banquet, he verbally ordered Mani-ludha, saying, 'Mani-ludha! You help me. First, you must provide for all the relatives, and then I will eat with you.' Mani-ludha reported to King Bhadrika of the Shakya clan, 'I will obey the king's order and dare not disobey.' At that time, the two of them together provided for all the Shakya clan relatives, and then they ate together. After eating, they let Mani-ludha stay in the palace for the night. At that time, King Bhadrika of the Shakya clan, after spending the night, when it was about to dawn, personally asked Mani-ludha, saying, 'Mani-ludha, did you sleep peacefully?' Mani-ludha replied to the king, 'I did not sleep peacefully during the night.' The king asked again, 'Why is that?' Mani-ludha again replied to the king, 'I had a stomachache at night, and I also suffered from chills and fever.' The king asked again, 'Why is that?' Mani-ludha again replied to the king, 'Because the food was not well-seasoned, that is why I had a stomachache at that time; the bedding, when it was being woven, the weaver was suffering from chills and fever, so I also contracted chills and fever.'

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。」於時釋王婆提唎迦，喚造食人，而問之言：「汝當造作百味食時，其食諸味，為有增減？為調適也？」其造食人而報王言：「如是大王！其味稍多，其味如少。我于爾時，作事蒼忙，不得如意，事事撿挍，我佐助人，不解用心，悉捉和雜。」

爾時，釋王婆提唎迦復喚織師，而問之言：「汝當爲我織被褥時，何故不精？」織師報言：「如是大王！我當織時，著寒熱病，大王復遣使人催促，我于爾時，寒熱未差，畏王瞋故，急織而送，是故我織不及精妙。」爾時，釋王婆提唎迦，生希有心未曾有心：「如此之事，不可思議。」又作是念：「希有希有！摩尼婁陀！乃有如此勝妙智慧。」

爾時，釋王婆提唎迦告釋童子摩尼婁陀，作如是言：「摩尼婁陀！從今日後，汝於我邊，有所須者，汝莫自來，但遣使至，我不相負。」

爾時，釋童摩尼婁陀其母念言：「今此釋王，既與我子，少小拊塵，同志善友，其人決定不應出家。」作是念已，即喚己子摩尼婁陀，作如是言：「摩尼婁陀！若彼釋王婆提唎迦舍家出家，汝于爾時，當出家也。」

爾時，釋童摩尼婁陀聞是語已，詣向釋王婆提唎所。於時釋王婆提唎迦，從宮而出，在那吒迦(隋云以歌說吉事)喜樂之會，觀看而坐。

爾時，釋童摩尼婁陀作如是念：「我今若入婆提唎迦釋王之會，必當妨他觀看遨戲。」作是念已，便坐門頰，待那吒迦喜樂會訖，然後欲入。爾時，釋王婆提唎迦，觀看此會正喜樂時，會中有一音聲婦女，手彈箜篌，當爾箜篌，有一弦斷，其彼婦女，尋即還續，而那吒迦喜樂會中，無人覺者，唯有釋王婆提唎迦，一人獨知。摩尼婁陀，在於門頰，亦知此事。

爾時，釋童摩尼婁陀見那吒迦喜會欲訖，方始往詣婆提唎迦釋王之所，到已將手抱釋王項，然後卻坐，在於一面。

爾時，釋王婆提唎迦告釋童子摩尼婁陀，作如是言：「摩尼婁陀！我於己前，可不告汝，若有所須，身莫自來，但遣使索，我不相負。今日何容身猶自至？」摩尼婁陀而報王言：「婆提唎迦！此事如是，不可遣人能辦斯事。」

爾時，釋王復問釋童摩尼婁陀作如是言：「摩尼婁陀！所言辦者，事云何也？為當由汝？為當由我？」摩尼婁陀復報王言：「此事由我，亦關於王

現代漢語譯本：於是，釋迦族的國王婆提唎迦就叫來廚師，問他說：『你做百味食物的時候，食物的各種味道，是有增減呢？還是調和適中的呢？』廚師回答國王說：『是的，大王！味道有時稍多，有時稍少。我那時做事匆忙，不能盡如人意，事事都仔細檢查。我的助手又不盡心，都把各種調料混雜在一起。』 當時，釋迦族的國王婆提唎迦又叫來織工，問他說：『你為我織被褥的時候，為什麼不精細呢？』織工回答說：『是的，大王！我織的時候，正患寒熱病，大王又派人催促，我那時寒熱病還沒好，害怕大王生氣，就急忙織好送來，所以織得不夠精細。』當時，釋迦族的國王婆提唎迦，生起稀有之心，從未有過的心：『這樣的事情，真是不可思議。』又這樣想：『稀有啊，稀有！摩尼婁陀！竟然有如此殊勝的智慧。』 當時，釋迦族的國王婆提唎迦告訴釋迦族的童子摩尼婁陀，這樣說道：『摩尼婁陀！從今天以後，你如果有什麼需要，你不要親自來，只要派人來，我不會讓你失望的。』 當時，釋迦族童子摩尼婁陀的母親心想：『現在這個釋迦族的國王，既然和我兒子從小就親近，志同道合，是好朋友，他一定不會出家。』這樣想后，就叫來自己的兒子摩尼婁陀，這樣說道：『摩尼婁陀！如果那個釋迦族的國王婆提唎迦捨棄家庭出家，你那時也要出家。』 當時，釋迦族童子摩尼婁陀聽了這話后，就前往釋迦族的國王婆提唎迦那裡。當時，釋迦族的國王婆提唎迦，從宮殿出來，正在那吒迦（隋朝時稱為以歌說吉事）的喜樂聚會上觀看，並坐在那裡。 當時，釋迦族童子摩尼婁陀這樣想：『我現在如果進入婆提唎迦釋迦族國王的聚會，一定會妨礙他觀看娛樂。』這樣想后，就坐在門邊，等待那吒迦喜樂聚會結束，然後才想進去。當時，釋迦族的國王婆提唎迦，正在觀看這個聚會，正高興的時候，聚會中有一個歌舞女子，手彈箜篌，當時箜篌有一根絃斷了，那個女子，立刻就接上，而那吒迦喜樂聚會中，沒有人發覺，只有釋迦族的國王婆提唎迦，一個人知道。摩尼婁陀，在門邊，也知道這件事。 當時，釋迦族童子摩尼婁陀見那吒迦喜樂聚會快要結束了，才前往婆提唎迦釋迦族國王那裡，到了之後，用手抱住釋迦族國王的脖子，然後退後坐在一旁。 當時，釋迦族的國王婆提唎迦告訴釋迦族童子摩尼婁陀，這樣說道：『摩尼婁陀！我之前不是告訴過你，如果有什麼需要，不要親自來，只要派人來索取，我不會讓你失望的。今天怎麼親自來了呢？』摩尼婁陀回答國王說：『婆提唎迦！這件事是這樣的，不能派人來辦。』 當時，釋迦族國王又問釋迦族童子摩尼婁陀，這樣說道：『摩尼婁陀！你說的能辦的事，是什麼事呢？是靠你呢？還是靠我呢？』摩尼婁陀回答國王說：『這件事靠我，也關係到大王。』

English version: Then, King Bhadrika of the Shakyas summoned the cook and asked him, 'When you prepare the hundred flavors of food, do the various tastes of the food increase or decrease? Or are they harmoniously balanced?' The cook replied to the king, 'Yes, Your Majesty! The taste is sometimes a little too much, and sometimes a little too little. At that time, I was busy and could not do things as I wished, checking everything carefully. My assistants were not attentive, and they mixed all the seasonings together.' At that time, King Bhadrika of the Shakyas also summoned the weaver and asked him, 'When you weave blankets for me, why are they not fine?' The weaver replied, 'Yes, Your Majesty! When I was weaving, I was suffering from a fever and chills, and Your Majesty also sent people to urge me. At that time, my fever and chills had not subsided, and I was afraid of Your Majesty's anger, so I hurriedly wove and sent it. Therefore, my weaving was not fine enough.' At that time, King Bhadrika of the Shakyas had a rare and unprecedented thought: 'Such things are truly inconceivable.' He also thought, 'Rare, rare! Manilodha! You have such excellent wisdom.' At that time, King Bhadrika of the Shakyas told the Shakya boy Manilodha, saying, 'Manilodha! From today onwards, if you need anything, do not come yourself, just send someone, and I will not let you down.' At that time, the mother of the Shakya boy Manilodha thought, 'Now that this Shakya king is so close to my son, having been friends since childhood, sharing the same ideals, he will definitely not leave home to become a monk.' After thinking this, she summoned her son Manilodha and said, 'Manilodha! If that Shakya king Bhadrika leaves his home to become a monk, then you must also become a monk at that time.' At that time, the Shakya boy Manilodha, after hearing these words, went to King Bhadrika of the Shakyas. At that time, King Bhadrika of the Shakyas came out of the palace and was watching and sitting at the joyful gathering of Nataka (which in the Sui Dynasty was called 'using songs to speak of auspicious events'). At that time, the Shakya boy Manilodha thought, 'If I enter the gathering of King Bhadrika of the Shakyas now, I will surely hinder his enjoyment of the entertainment.' After thinking this, he sat by the door, waiting for the Nataka joyful gathering to end, and then he intended to enter. At that time, King Bhadrika of the Shakyas was watching this gathering and was very happy. In the gathering, there was a singing and dancing woman who was playing the konghou (a type of harp). At that time, one of the strings of the konghou broke, and the woman immediately reattached it. However, no one in the Nataka joyful gathering noticed it, except for King Bhadrika of the Shakyas, who was the only one who knew. Manilodha, who was by the door, also knew about this. At that time, the Shakya boy Manilodha saw that the Nataka joyful gathering was about to end, and then he went to King Bhadrika of the Shakyas. After arriving, he embraced the Shakya king's neck with his hands, and then retreated and sat on one side. At that time, King Bhadrika of the Shakyas told the Shakya boy Manilodha, saying, 'Manilodha! Didn't I tell you before that if you need anything, do not come yourself, just send someone to ask for it, and I will not let you down. Why did you come yourself today?' Manilodha replied to the king, 'Bhadrika! This matter is such that it cannot be done by sending someone.' At that time, the Shakya king again asked the Shakya boy Manilodha, saying, 'Manilodha! What is this matter that you say can be done? Does it depend on you? Or does it depend on me?' Manilodha replied to the king, 'This matter depends on me, and it also concerns Your Majesty.'

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。」婆提唎迦復作是言：「若關於我，汝應即辦。」摩尼婁陀復白王言：「大王！當知，我意將欲舍家出家，如此之事，必關於汝。」婆提唎迦報釋童子摩尼婁陀作如是言：「摩尼婁陀！汝今若欲舍家出家，必關我者，我當放汝。汝於我邊，勿生疑慮，若欲出家，隨汝意樂。」

爾時，釋童摩尼婁陀啟白釋王婆提唎迦，作如是言：「汝今當須共我出家。何以故？我之父母，先語我言：『摩尼婁陀！若彼釋王婆提唎迦舍家出家，汝亦隨彼而出家去。』時彼釋童摩尼婁陀，復見釋王婆提唎迦，在於大眾，作是實語：『摩尼婁陀！汝今若欲舍家出家，既關我者，我不相違，任隨汝去。』當於彼時，諸釋種等，復皆實語，是故請王，同共出家。」

爾時，釋王婆提唎迦告彼釋童摩尼婁陀，作如是言：「若必然者，且住七年，我之家業，事得了辦，辦已然後，當得共汝舍家出家。」

爾時，釋童摩尼婁陀復白釋王婆提唎迦，作如是言：「婆提唎迦！莫作是語。我今不能待至七歲。所以然者？婆提唎迦！七歲久遠，誰知我等其間或有出家障閡？」婆提唎迦復語釋童摩尼婁陀，作如是言：「摩尼婁陀！汝且待我六年之內，備辦家事，然後共汝舍家出家」。摩尼婁陀復白王言：「婆提唎迦！汝於今者，莫作是語。我亦不能待至六年。所以者何？六年久遠，誰知我等中間儻有出家障閡？」婆提唎迦復語釋童摩尼婁陀，作如是言：「摩尼婁陀！若必然者，且聽待我於五年內備辦家業。」乃至四年三年二年，摩尼婁陀，皆悉不肯。時王復言：「若必然者，且待我於一年之內辦諸家業，然後乃當共汝出家。」摩尼婁陀猶白王言：「婆提唎迦！我不能待乃至一年。所以者何？一年尚久，誰知我汝儻有障閡？」

爾時，釋王婆提唎迦復告釋童摩尼婁陀，作如是言：「摩尼婁陀！若必然者，且當待我於六月內辦諸家業。」乃至三月二月一月，摩尼婁陀悉皆不肯。爾時，釋王婆提唎迦復告釋童摩尼婁陀，作如是言：「摩尼婁陀！若必然者，且聽待我七日七夜辦諸家事，然後共汝舍家出家。」摩尼婁陀，即白釋王婆提唎迦，作如是言：「善哉善哉！婆提唎迦！任汝意作，我待汝至七日七夜

現代漢語譯本：婆提唎迦又說：『如果這事與我有關，你應該立刻辦理。』摩尼婁陀又對國王說：『大王！您應該知道，我打算捨棄家庭出家，這件事必然與您有關。』婆提唎迦回答釋迦族的童子摩尼婁陀說：『摩尼婁陀！你現在如果想捨棄家庭出家，這件事如果與我有關，我應當放你走。你對我這邊，不要產生疑慮，如果想出家，就隨你的意願吧。』 當時，釋迦族的童子摩尼婁陀稟告釋迦王婆提唎迦，這樣說道：『您現在應當和我一起出家。為什麼呢？我的父母，先前對我說過：『摩尼婁陀！如果那位釋迦王婆提唎迦捨棄家庭出家，你也應當跟隨他一起出家。』當時，那位釋迦族的童子摩尼婁陀，又看到釋迦王婆提唎迦，在大眾面前，說了這樣真實的話：『摩尼婁陀！你現在如果想捨棄家庭出家，既然與我有關，我不會反對，任憑你離去。』當時，各位釋迦族的人，也都說了實話，所以請您，和我們一起出家。』 當時，釋迦王婆提唎迦告訴釋迦族的童子摩尼婁陀，這樣說道：『如果一定要這樣，那就等七年，我的家業，事情辦妥了，辦妥之後，就和你一起捨棄家庭出家。』 當時，釋迦族的童子摩尼婁陀又對釋迦王婆提唎迦說：『婆提唎迦！不要說這樣的話。我現在不能等到七年。為什麼呢？婆提唎迦！七年太久了，誰知道我們在這期間會不會有出家的障礙？』婆提唎迦又對釋迦族的童子摩尼婁陀說：『摩尼婁陀！你先等我六年之內，準備好家事，然後和你一起捨棄家庭出家。』摩尼婁陀又對國王說：『婆提唎迦！你現在不要說這樣的話。我也不能等到六年。為什麼呢？六年太久了，誰知道我們中間會不會有出家的障礙？』婆提唎迦又對釋迦族的童子摩尼婁陀說：『摩尼婁陀！如果一定要這樣，那就聽我等五年之內準備好家業。』乃至四年三年二年，摩尼婁陀，都不同意。當時，國王又說：『如果一定要這樣，那就等我一年之內辦好家業，然後就和你一起出家。』摩尼婁陀仍然對國王說：『婆提唎迦！我不能等到一年。為什麼呢？一年還太久，誰知道我和你之間會不會有障礙？』 當時，釋迦王婆提唎迦又告訴釋迦族的童子摩尼婁陀，這樣說道：『摩尼婁陀！如果一定要這樣，那就等我六個月內辦好家業。』乃至三個月兩個月一個月，摩尼婁陀都不同意。當時，釋迦王婆提唎迦又告訴釋迦族的童子摩尼婁陀，這樣說道：『摩尼婁陀！如果一定要這樣，那就聽我等七天七夜辦好家事，然後和你一起捨棄家庭出家。』摩尼婁陀，就對釋迦王婆提唎迦說：『好啊好啊！婆提唎迦！隨你的意思辦，我等你到七天七夜。』

English version: Then Bhadrika said again, 'If it concerns me, you should do it immediately.' Manilodha then said to the king, 'Your Majesty! You should know that I intend to leave home and become a monk, and this matter must concern you.' Bhadrika replied to the Shakya boy Manilodha, saying, 'Manilodha! If you now wish to leave home and become a monk, and if this matter concerns me, I shall let you go. You should not have any doubts about me. If you wish to become a monk, then follow your own will.' At that time, the Shakya boy Manilodha reported to the Shakya King Bhadrika, saying, 'You should now become a monk with me. Why? My parents had previously told me, 『Manilodha! If that Shakya King Bhadrika leaves home and becomes a monk, you should also follow him and leave home.』 At that time, that Shakya boy Manilodha, also saw the Shakya King Bhadrika, in front of the assembly, speak these truthful words: 『Manilodha! If you now wish to leave home and become a monk, since it concerns me, I will not oppose it, and you may leave as you wish.』 At that time, all the Shakya people also spoke truthfully, so I ask you, to become a monk with us.' At that time, the Shakya King Bhadrika told the Shakya boy Manilodha, saying, 'If it must be so, then wait for seven years. My family affairs will be settled, and after they are settled, I will leave home and become a monk with you.' At that time, the Shakya boy Manilodha again said to the Shakya King Bhadrika, 'Bhadrika! Do not say such things. I cannot wait for seven years. Why? Bhadrika! Seven years is too long, who knows if we will have obstacles to becoming a monk during that time?' Bhadrika again said to the Shakya boy Manilodha, 'Manilodha! You should wait for me within six years, to prepare the family affairs, and then I will leave home and become a monk with you.' Manilodha again said to the king, 'Bhadrika! You should not say such things now. I also cannot wait for six years. Why? Six years is too long, who knows if we will have obstacles to becoming a monk in the meantime?' Bhadrika again said to the Shakya boy Manilodha, 'Manilodha! If it must be so, then listen to me, wait for five years to prepare the family affairs.' Even four years, three years, two years, Manilodha did not agree. At that time, the king said again, 'If it must be so, then wait for me within one year to settle the family affairs, and then I will become a monk with you.' Manilodha still said to the king, 'Bhadrika! I cannot wait for even one year. Why? One year is still too long, who knows if there will be obstacles between you and me?' At that time, the Shakya King Bhadrika again told the Shakya boy Manilodha, saying, 'Manilodha! If it must be so, then wait for me within six months to settle the family affairs.' Even three months, two months, one month, Manilodha did not agree. At that time, the Shakya King Bhadrika again told the Shakya boy Manilodha, saying, 'Manilodha! If it must be so, then listen to me, wait for seven days and seven nights to settle the family affairs, and then I will leave home and become a monk with you.' Manilodha, then said to the Shakya King Bhadrika, 'Good, good! Bhadrika! Do as you wish, I will wait for you for seven days and seven nights.'

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。」爾時，世尊住在阿奴彌迦耶聚落，其王于彼七日七夜，營辦家事，所謂瓔珞以自嚴身，至於園內，受五欲樂，喻如有人慾至他家，赴大賓會，沐發洗㧧，瓔珞衣服，莊挍其身，然後始往至他家內，其彼釋王婆提唎迦，欲至園中遨遊戲樂，亦復如是。

爾時，復有一釋童子名跋涪婆(隋言多眉)，又一釋童名宮毗羅，又一童子名難提迦，復有釋童名曰阿難，有釋童名提婆達多，亦如前者，莊嚴其身，皆悉如上。彼諸童子，相共著諸衣服瓔珞，復將一好剃除發師，嚴四兵已，出迦毗羅婆蘇都城，詣向阿奴彌迦耶聚落。於時釋王婆提唎迦，有物價直三百兩金，一百兩金以為衣直，一百兩金為瓔珞直，一百兩金嚴鞍馬直。其彼童子摩尼婁陀，亦復如是。諸釋童子跋涪婆、宮毗羅、難提迦、阿難陀、提婆達多有如此等，各各亦有寶物價直三百兩金，乃至充用嚴鞍馬直。彼諸童子寶物價直，合有二千一百兩金。爾時，彼輩諸釋童子，出迦毗羅婆蘇都城，各各下馬，解身瓔珞，皆投與彼剃除發師，而口各言：「此諸瓔珞，皆以與汝為資生本，汝當受用以為活命生業之基，更莫余求。」付瓔珞已，詣向阿奴彌迦聚落。

時，剃髮師作如是念：「是諸釋種，威猛熾盛，謂言是我將諸童子，逃走東西，以是因緣，當恐彼來逼切於我。彼諸童子，既吐此物，我云何食？我今不得受此諸寶。彼既如是豪富熾盛，有大威勢，猶舍無量資生財寶王位之事，舍家出家，況我今者何故不從？」彼剃髮師，作是思已，將彼瓔珞財寶之物，懸著樹枝，作如是念：「若有見者，任取此物，終不為盜。」私自念已，詣向諸釋童子之所。而彼諸釋童子，遙見剃髮師來，而告之言：「汝今何故不歸家也？」時剃髮師，報諸釋童，作如是言：「諸聖子輩！我今私自作如此念：『諸釋強盛，有大威德，有大力勢，謂言我將諸釋童子，東西逃走。以是因緣，當恐逼切我之身命。』汝之童子！既吐此物，我今云何方欲食之？如我今者，不受此物。何以故？諸釋強盛，有大力勢，猶故出家，況我今者，而不出家？以此因緣，我不歸去。」

爾時，釋種諸童子等，聞彼語已，而語之言：「汝今快作如是思惟，作是念已而不還家。所以者何？如汝所言，我諸釋種，威嚴熾盛，必有此語：『將我童子逃走不疑

當時，世尊住在阿奴彌迦耶村落。那裡的國王爲了七天七夜準備家事，用瓔珞裝飾自己，到園中享受五欲之樂。這就像有人要去別人家參加盛大宴會，會先沐浴梳洗，穿戴瓔珞和華麗的衣服，打扮好自己才去。釋迦族的國王婆提唎迦想去園中游玩享樂，也是這樣做的。 當時，還有一位釋迦族的童子名叫跋涪婆（隋朝時稱多眉），另一位釋迦族童子名叫宮毗羅，還有一位童子名叫難提迦，又有一位釋迦族童子名叫阿難，還有一位釋迦族童子名叫提婆達多，他們都像前面說的那樣，打扮好自己。這些童子們互相穿戴好衣服和瓔珞，還帶了一位手藝好的剃頭師，準備好四種兵器，就從迦毗羅婆蘇城出發，前往阿奴彌迦耶村落。當時，釋迦族的國王婆提唎迦有一件價值三百兩金子的物品，其中一百兩金子用來買衣服，一百兩金子用來買瓔珞，一百兩金子用來裝飾馬鞍。童子摩尼婁陀也是這樣。其他釋迦族童子，如跋涪婆、宮毗羅、難提迦、阿難陀、提婆達多等人，也各自有價值三百兩金子的寶物，用來裝飾馬鞍等。這些童子們的寶物總價值為二千一百兩金子。當時，這些釋迦族童子們離開迦毗羅婆蘇城，各自下馬，解下身上的瓔珞，都給了那位剃頭師，並且各自說道：『這些瓔珞都給你作為生活所需，你可以用它們來維持生計，不要再有其他要求。』把瓔珞交給剃頭師后，他們就前往阿奴彌迦村落。 這時，剃頭師心想：『這些釋迦族人威猛強盛，他們可能會認為是我帶著這些童子逃跑了。因為這個原因，他們可能會來逼迫我。這些童子既然已經捨棄了這些財物，我怎麼能吃用呢？我不能接受這些寶物。他們如此富有強大，擁有巨大的權勢，尚且捨棄了無量的生活財富和王位，出家修行，更何況我呢？我為什麼不出家？』剃頭師這樣想著，就把那些瓔珞財寶掛在樹枝上，心想：『如果有人看見，就讓他們拿走，我不會認為是偷盜。』他自己這樣想完，就前往那些釋迦族童子所在的地方。那些釋迦族童子遠遠地看見剃頭師來了，就問他說：『你為什麼不回家呢？』剃頭師回答那些釋迦族童子說：『各位聖子！我私下裡這樣想：『釋迦族人強大，有很大的威德和力量，他們可能會認為是我帶著這些釋迦族童子逃跑了。因為這個原因，他們可能會來逼迫我的性命。』各位童子既然已經捨棄了這些財物，我怎麼能吃用呢？我不能接受這些財物。為什麼呢？釋迦族人如此強大，有很大的力量，尚且出家修行，更何況我呢？我為什麼不出家？因為這個原因，我不回家了。』 當時，釋迦族的童子們聽了剃頭師的話，就對他說：『你這樣想很好，這樣想了就不要回家了。為什麼呢？就像你說的，我們釋迦族人威嚴強盛，肯定會說：『是這個人帶著我們的童子逃跑了，這毫無疑問。』

At that time, the World Honored One was dwelling in the village of Anumikaya. The king there, for seven days and seven nights, prepared his household affairs, adorning himself with necklaces, and went to the garden to enjoy the pleasures of the five desires. It was like someone going to another's house for a grand banquet, who would first bathe and comb their hair, put on necklaces and fine clothes, and then go to the other's house. The Shakya king, Bhadrika, wishing to go to the garden for amusement and pleasure, did likewise. At that time, there was also a Shakya boy named Bha-fu-po (called 'Many Eyebrows' in the Sui Dynasty), another Shakya boy named Gombhila, another boy named Nandika, another Shakya boy named Ananda, and another Shakya boy named Devadatta. They all adorned themselves as described before. These boys, wearing clothes and necklaces, also brought a skilled barber, prepared four kinds of weapons, and set out from the city of Kapilavastu towards the village of Anumikaya. At that time, the Shakya king Bhadrika had an item worth three hundred gold pieces, one hundred gold pieces for clothing, one hundred gold pieces for necklaces, and one hundred gold pieces for decorating the saddle of a horse. The boy Manilodha did likewise. The other Shakya boys, such as Bha-fu-po, Gombhila, Nandika, Ananda, and Devadatta, each also had treasures worth three hundred gold pieces, used for decorating saddles and so on. The total value of these boys' treasures was two thousand one hundred gold pieces. At that time, these Shakya boys left the city of Kapilavastu, dismounted their horses, took off their necklaces, and gave them all to the barber, each saying, 'These necklaces are given to you for your livelihood. You can use them to sustain your life, and do not seek anything else.' After giving the necklaces to the barber, they went towards the village of Anumikaya. At this time, the barber thought, 'These Shakya people are fierce and powerful. They might think that I have taken these boys and run away. Because of this, they might come and persecute me. Since these boys have given up these possessions, how can I use them? I cannot accept these treasures. They are so wealthy and powerful, yet they have given up their immeasurable wealth and royal positions to leave home and practice. How much more should I leave home?' Thinking this, the barber hung the necklaces and treasures on a tree branch, thinking, 'If anyone sees them, let them take them. I will not consider it theft.' After thinking this, he went to where the Shakya boys were. The Shakya boys, seeing the barber coming from afar, asked him, 'Why are you not going home?' The barber replied to the Shakya boys, saying, 'Holy sons! I have been thinking to myself: 'The Shakya people are strong, with great virtue and power. They might think that I have taken these Shakya boys and run away. Because of this, they might come and threaten my life.' Since you boys have given up these possessions, how can I use them? I cannot accept these possessions. Why? The Shakya people are so strong, with great power, yet they have left home to practice. How much more should I leave home? For this reason, I am not going home.' At that time, the Shakya boys, having heard the barber's words, said to him, 'It is good that you think this way. Having thought this way, do not go home. Why? Just as you said, we Shakya people are majestic and powerful, and we would certainly say, 'This person has taken our boys and run away, without a doubt.'

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。』既有此語，彼定應來逼汝身命。」

爾時，諸釋童子等輩，共剃髮師，詣向佛所，到佛所已，頂禮佛足，卻坐一面，而作是言：「世尊！今者愿放我等舍家出家，及受具戒。」復白佛言：「世尊！欲與我等出家，先當度此剃除發師，於前出家。何以故？此剃髮師，長夜勤苦，供承我等，不曾有失，是故於先與彼出家，及受具戒。彼出家已，於後方與我等出家，及受具戒，故令我等先當禮此剃除發師，起動迎逆，合掌恭敬，示現尊重。所以者何？我等諸釋，憍慢貢高，今因此人，令我諸釋回意舍除憍慢之心。」

爾時，世尊既先度彼剃除發師，及受具戒，然後次與婆提唎迦釋王出家，受具足戒，自余各各次第出家，及受具戒。於時阿難、提婆達多，二人猶故不得出家，從世尊所，回還至於雪山之下。時彼山下，有一長老姓跋㖿瑟吒，名曰僧伽，其人修行，已住三果，成就四禪，恒常依彼雪山而住。

爾時，跋㖿瑟吒僧伽，見阿難等二人來至，逆慰之言：「諸釋童子！何因來此？」時彼二人而報之言：「我等今者樂欲出家，故來於此。善哉聖者！愿度我等，令得出家。」

爾時，跋㖿瑟吒僧伽，不曾觀察提婆達多童子之行，不練其智，即令二人舍家出家，及受具戒。長老阿難，出家未久，在於空閑，坐禪思惟，遂作是念：「若優波陀，今必許我至佛所者，我今亦須自見世尊。」時彼阿難作是念已，于晨朝時，從房而出，往詣向彼跋㖿瑟吒僧伽之所，頂禮其足，卻住一面，住一面已，而白長老跋㖿瑟吒，作如是言：「婆檀多優波陀！我今意欲往見於佛，聽許以不？」

爾時，跋㖿瑟吒僧伽報彼阿難作是言曰：「阿難！汝今若知時者，往向佛邊到佛邊已，汝當爲我頂禮佛足，為我通傳問訊世尊，少病少惱，身安以不？起居輕利，行來化導，不損德也，身體氣力，勝常以不？」

爾時，阿難聞優波陀作是語已，而白之言：「如優波陀，不敢違教。」遂即頂禮跋㖿瑟吒僧伽腳足，圍繞三匝辭別而去。

佛本行集經卷第五十九

隋天竺三藏阇那崛多譯婆提唎迦等因緣品下

爾時，長老提婆達多見其阿難往向佛所，而告之言：「長老阿難！欲何處去？」爾時，阿難而報之曰：「我於今者，欲往見佛

現代漢語譯本：『既然有這樣的話，他必定會來逼迫你的性命。』 當時，那些釋迦族的童子們，和剃頭匠一起，前往佛陀所在的地方。到達佛陀那裡后，他們頂禮佛足，然後退坐在一旁，說道：『世尊！現在我們希望捨棄家庭出家，並受具足戒。』他們又對佛陀說：『世尊！在我們出家之前，應該先度化這位剃頭匠，讓他先出家。為什麼呢？因為這位剃頭匠，長久以來勤勞辛苦，侍奉我們，從未有過失誤。所以應該先讓他出家，並受具足戒。在他出家之後，我們再出家，並受具足戒。因此，我們應該先禮拜這位剃頭匠，起身迎接，合掌恭敬，表示尊重。這是為什麼呢？因為我們這些釋迦族人，驕傲自大，現在因為這個人，讓我們這些釋迦族人回心轉意，捨棄驕慢之心。』 當時，世尊先度化了那位剃頭匠，讓他受了具足戒，然後依次度化了婆提唎迦釋迦王出家，受了具足戒，其餘的人也各自依次出家，並受具足戒。當時，阿難和提婆達多二人仍然沒有能夠出家，他們從世尊那裡返回，到了雪山腳下。當時，山下有一位長老，姓跋㖿瑟吒，名叫僧伽，這個人修行已經達到了三果，成就了四禪，經常住在雪山附近。 當時，跋㖿瑟吒僧伽，看見阿難等人來到，就上前慰問他們說：『各位釋迦族的童子！你們因為什麼來到這裡？』當時，他們二人回答說：『我們現在想要出家，所以來到這裡。善哉聖者！希望您能度化我們，讓我們能夠出家。』 當時，跋㖿瑟吒僧伽，沒有觀察提婆達多童子的行為，不瞭解他的智慧，就讓這二人捨棄家庭出家，並受了具足戒。長老阿難，出家不久，在空閑的時候，坐禪思惟，於是產生這樣的念頭：『如果我的和尚允許我到佛陀那裡去，我現在也應該親自去見世尊。』當時，阿難產生這個念頭后，在早晨的時候，從房間出來，前往跋㖿瑟吒僧伽那裡，頂禮他的腳，然後退到一旁站立。站立之後，他向長老跋㖿瑟吒說道：『婆檀多和尚！我現在想要去見佛陀，請您允許嗎？』 當時，跋㖿瑟吒僧伽對阿難說：『阿難！你如果知道時間合適，就去佛陀那裡，到了佛陀那裡之後，你要替我頂禮佛足，替我問候世尊，是否少病少惱，身體安康？起居是否輕便順利，教化眾生是否沒有損耗德行？身體氣力是否比平常更好？』 當時，阿難聽了和尚這樣說，就回答說：『如和尚所說，我不敢違背教誨。』於是就頂禮跋㖿瑟吒僧伽的腳，圍繞三圈，告辭離去。 《佛本行集經》卷第五十九 隋天竺三藏阇那崛多譯婆提唎迦等因緣品下 當時，長老提婆達多看見阿難前往佛陀那裡，就對他說：『長老阿難！你想要去哪裡？』當時，阿難回答說：『我現在想要去見佛陀。』

English version: 'Since there is such a saying, he will surely come to force your life.' At that time, the young men of the Shakya clan, together with the barber, went to where the Buddha was. Having arrived at the Buddha's place, they bowed at his feet, then sat down to one side, and said: 'World Honored One! Now we wish to renounce our homes and become monks, and receive the full precepts.' They further said to the Buddha: 'World Honored One! Before we become monks, we should first convert this barber, and let him become a monk first. Why is that? Because this barber has been diligent and hardworking for a long time, serving us, and has never made a mistake. Therefore, he should be allowed to become a monk first, and receive the full precepts. After he becomes a monk, we will then become monks, and receive the full precepts. Therefore, we should first bow to this barber, rise to greet him, join our palms in respect, and show our reverence. Why is this? Because we Shakyas are arrogant and conceited, and now because of this person, we Shakyas are changing our minds and abandoning our arrogance.' At that time, the World Honored One first converted that barber, and had him receive the full precepts, and then successively converted King Bhadrika of the Shakyas to become a monk, and receive the full precepts, and the rest of them also successively became monks, and received the full precepts. At that time, Ananda and Devadatta still had not been able to become monks, and they returned from the World Honored One to the foot of the Snowy Mountains. At that time, there was an elder at the foot of the mountain, named Bāhīṣṭha, and his name was Sangha. This person had cultivated and attained the third fruit, achieved the four dhyanas, and constantly lived near the Snowy Mountains. At that time, Bāhīṣṭha Sangha, seeing Ananda and the others arrive, went forward to comfort them, saying: 'Young men of the Shakya clan! Why have you come here?' At that time, the two of them replied: 'We now wish to become monks, so we have come here. Good, Holy One! We hope that you can convert us, so that we can become monks.' At that time, Bāhīṣṭha Sangha, without observing the conduct of the young Devadatta, and not understanding his wisdom, allowed the two of them to renounce their homes and become monks, and receive the full precepts. Elder Ananda, not long after becoming a monk, in his free time, sat in meditation and thought, and then had this thought: 'If my Upadhyaya now allows me to go to the Buddha, I should also go and see the World Honored One myself.' At that time, after Ananda had this thought, in the morning, he came out of his room, and went to where Bāhīṣṭha Sangha was, bowed at his feet, and then stood to one side. After standing there, he said to Elder Bāhīṣṭha: 'Bhadanta Upadhyaya! I now wish to go and see the Buddha, please allow me?' At that time, Bāhīṣṭha Sangha said to Ananda: 'Ananda! If you know the time is right, go to the Buddha's place, and after you arrive at the Buddha's place, you should bow at his feet for me, and ask the World Honored One for me, whether he has few illnesses and few troubles, and whether his body is healthy? Whether his daily life is easy and smooth, whether his teaching of sentient beings has not diminished his virtue? Whether his physical strength is better than usual?' At that time, Ananda, having heard the Upadhyaya say this, replied: 'As the Upadhyaya has said, I dare not disobey his teachings.' Then he bowed at the feet of Bāhīṣṭha Sangha, circled him three times, and took his leave. 'The Sutra of the Collection of the Buddha's Deeds', Volume Fifty-Nine Translated by the Tripiṭaka Master Jñānagupta of India during the Sui Dynasty, 'The Chapter on the Causes and Conditions of Bhadrika and Others', Part Two At that time, Elder Devadatta, seeing Ananda going to the Buddha's place, said to him: 'Elder Ananda! Where do you wish to go?' At that time, Ananda replied: 'I now wish to go and see the Buddha.'

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。」爾時，長老提婆達多報阿難言：「阿難！汝今若必然者，少時相待，我亦欲往咨優波陀，共汝相隨俱往佛處。」爾時，提婆達多即至跋㖿瑟吒僧伽之所，頂禮其足，卻住一面，而白之言：「我今意欲往見於佛，唯愿尊者慈愍聽許。」

爾時，長老跋㖿瑟吒僧伽報彼提婆達多，作如是言：「汝若知時，往至佛所，為我通傳，頂禮佛足，問訊世尊，少病少惱，身安以不？起居輕利，行來化導，不損德也？身體氣力，勝常以不？」提婆達多報彼跋㖿瑟吒僧伽，作如是言：「如尊者教，不敢違背。」遂即頂禮，圍繞三匝，辭退而去。

爾時，阿難與彼長老提婆達多，二人相隨，發雪山下，往向佛所，到佛所已，頭面禮足，卻住一面。

爾時，長老提婆達多白佛言：「世尊！我昔求請如來出家，如來而不與我出家，如來今日可不見我得出家耳。」

爾時，佛告提婆達多，作如是言：「提婆達多！汝為何事而出家也？愿汝得已，莫有背也。」

時，諸比丘俱白佛言：「希有世尊！世尊往昔，恒常教彼提婆達多為利益事，提婆達多今反投佛以為怨仇？」作是語已，佛告諸比丘，作如是言：「汝諸比丘！非但今日我教彼人提婆達多為利益事，反為其人以我為怨。過去世時，亦復如是，我教利益，反怨於我。」

時，諸比丘白佛言：「世尊！此事云何？愿為論說。」

爾時，佛告諸比丘言：「我念往昔，久遠世時，于雪山下，有二頭鳥，同共一身，在於彼住。一頭名曰迦嘍嗏鳥，一名優波迦嘍嗏鳥。而彼二鳥，一頭若睡，一頭便覺。其迦嘍嗏，又時睡眠，近彼覺頭，有一果樹，名摩頭迦，其樹華落風吹，至彼所覺頭邊。其頭爾時，作如是念：『我今雖復獨食此華，若入于腹，二頭俱時得色得力，併除飢渴。』而彼覺頭，遂即不令彼睡頭覺，亦不告知，默食彼華。其彼睡頭，於後覺時，腹中飽滿，咳噦氣出，即語彼頭作如是言：『汝於何處得此香美微妙飲食而啖食之？令我身體，安隱飽滿，令我所出音聲微妙。』彼頭報言：『汝睡眠時，此處去我頭邊不遠，有摩頭迦華果之樹，當於彼時，一華墮落，在我頭邊。我于爾時，作如是念：「今我但當獨食此華，若入于腹，俱得色力，併除飢渴。」是故我時不令汝覺，亦不語知，即食此華

現代漢語譯本：當時，長老提婆達多對阿難說：『阿難！你如果一定要去，稍等片刻，我也想去請教優波陀，和你一起去佛陀那裡。』當時，提婆達多就到跋㖿瑟吒僧伽那裡，頂禮他的腳，退到一邊站著，對他說：『我現在想去見佛陀，希望尊者慈悲允許。』 當時，長老跋㖿瑟吒僧伽對提婆達多說：『你如果覺得時間合適，就去佛陀那裡，替我轉達，頂禮佛足，問候世尊，是否少病少惱，身體安康？起居輕便，行動教化，沒有損耗德行？身體氣力，比平時更好嗎？』提婆達多對跋㖿瑟吒僧伽說：『我一定遵照您的教誨，不敢違背。』於是就頂禮，繞了三圈，告辭離去。 當時，阿難和長老提婆達多，兩人一起從雪山下出發，前往佛陀那裡，到了佛陀那裡后，頭面禮足，退到一邊站著。 當時，長老提婆達多對佛陀說：『世尊！我以前請求如來允許我出家，如來沒有允許我出家，如來今天應該看到我出家了。』 當時，佛陀對提婆達多說：『提婆達多！你爲了什麼而出家呢？希望你得到后，不要背棄。』 當時，眾比丘一起對佛陀說：『稀有啊，世尊！世尊過去常常教導提婆達多做有益的事情，提婆達多現在反而投靠佛陀成為仇敵？』說完這些話后，佛陀對眾比丘說：『你們這些比丘！不只是今天我教導提婆達多做有益的事情，他反而把我當成仇敵。過去世也是這樣，我教導他利益，他反而怨恨我。』 當時，眾比丘對佛陀說：『世尊！這件事是怎麼回事？希望您能為我們講述。』 當時，佛陀對眾比丘說：『我記得在很久遠的過去，在雪山下，有兩頭鳥，共用一個身體，住在那裡。一頭名叫迦嘍嗏鳥，另一頭名叫優波迦嘍嗏鳥。這兩隻鳥，一頭睡覺時，另一頭就醒著。當迦嘍嗏鳥睡覺時，靠近醒著的那頭，有一棵果樹，名叫摩頭迦，樹上的花被風吹落，落到醒著的那頭旁邊。當時，醒著的那頭就想：『我現在即使獨自吃這花，如果進入腹中，兩頭都會得到顏色和力量，並消除飢渴。』於是，醒著的那頭，沒有讓睡著的那頭醒來，也沒有告訴它，就默默地吃了那花。睡著的那頭，後來醒來時，腹中飽滿，打嗝出氣，就對那頭說：『你從哪裡得到這香美微妙的食物吃？讓我的身體安穩飽滿，讓我發出的聲音也美妙。』那頭回答說：『你睡覺時，這裡離我的頭不遠，有一棵摩頭迦花果樹，當時，有一朵花掉落，在我頭邊。我當時就想：「我現在只應當獨自吃這花，如果進入腹中，兩頭都會得到顏色和力量，並消除飢渴。」所以當時我沒有讓你醒來，也沒有告訴你，就吃了這花。』

English version: At that time, the elder Devadatta said to Ananda, 'Ananda! If you must go, wait a little while, I also want to consult Upadha, and go with you to the Buddha's place.' At that time, Devadatta went to where Bāhīya Saṅgha was, bowed at his feet, stood aside, and said to him, 'I now wish to go see the Buddha, I hope the venerable one will mercifully allow it.' At that time, the elder Bāhīya Saṅgha said to Devadatta, 'If you know the time is right, go to the Buddha's place, and convey my message, bow at the Buddha's feet, and ask the World Honored One, whether he has few illnesses and troubles, and is his body at peace? Is his daily life light and easy, his actions and teachings not diminishing his virtue? Is his physical strength better than usual?' Devadatta said to Bāhīya Saṅgha, 'I will follow your teachings, and dare not disobey.' Then he bowed, circled three times, and took his leave. At that time, Ananda and the elder Devadatta, the two of them together, set off from the foot of the Himalayas, heading towards the Buddha's place. Having arrived at the Buddha's place, they bowed their heads to his feet, and stood aside. At that time, the elder Devadatta said to the Buddha, 'World Honored One! I previously requested the Tathagata to allow me to leave home, but the Tathagata did not allow me to leave home. Today, the Tathagata should see that I have left home.' At that time, the Buddha said to Devadatta, 'Devadatta! Why did you leave home? I hope that having obtained it, you will not turn your back on it.' At that time, all the monks together said to the Buddha, 'It is rare, World Honored One! In the past, the World Honored One always taught Devadatta to do beneficial things, but now Devadatta has turned to the Buddha as an enemy?' After saying these words, the Buddha said to the monks, 'You monks! It is not only today that I teach Devadatta to do beneficial things, and he turns me into an enemy. In past lives, it was also like this, I taught him benefits, and he resented me.' At that time, the monks said to the Buddha, 'World Honored One! What is the matter? We hope you will explain it to us.' At that time, the Buddha said to the monks, 'I remember in the distant past, at the foot of the Himalayas, there were two-headed birds, sharing one body, living there. One head was called the Kalukacha bird, and the other was called the Upakalukacha bird. When one of these two birds slept, the other would be awake. When the Kalukacha bird was sleeping, near the awake head, there was a fruit tree called Madhuka, the flowers of the tree were blown by the wind, and fell beside the awake head. At that time, the awake head thought, 'Even if I eat this flower alone, if it enters the belly, both heads will gain color and strength, and eliminate hunger and thirst.' So, the awake head did not wake the sleeping head, nor did it tell it, and silently ate the flower. When the sleeping head later woke up, its belly was full, and it burped, and said to the other head, 'Where did you get this fragrant and wonderful food to eat? It makes my body peaceful and full, and makes the sound I make wonderful.' The other head replied, 'When you were sleeping, not far from my head, there was a Madhuka flower and fruit tree, at that time, a flower fell, beside my head. At that time, I thought, 'Now I should only eat this flower alone, if it enters the belly, both heads will gain color and strength, and eliminate hunger and thirst.' So at that time, I did not wake you, nor did I tell you, and I ate this flower.'

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。』爾時彼頭聞此語已，即生瞋恚嫌恨之心，作如是念：『其所得食，不語我知、不喚我覺，即便自食。若如此者，我從今後，所得飲食，我亦不喚彼覺語知。』而彼二頭，至於一時，遊行經歷，忽然值遇一個毒華，便作是念：『我食此華，愿令二頭，俱時取死。』於時語彼迦嘍嗏言：『汝今睡眠，我當覺住。』時迦嘍嗏聞彼優波迦嘍嗏頭如是語已，便即睡眠。其彼優波迦嘍嗏頭，尋食毒華。迦嘍嗏頭既睡覺已，咳噦氣出，於是即覺有此毒氣，而告彼頭作如是言：『汝向覺時，食何惡食？令我身體，不得安隱，命將欲死。又令我今語言粗澀，欲作音聲，障礙不利。』於是覺頭報彼頭言：『汝睡眠時，我食毒華，愿令二頭，俱時取死。』於時彼頭，語別頭言：『汝所為者，一何太卒，云何乃作如是事也？』即說偈言：

「『汝于昔日睡眠時，　　我食妙華甘美味， 其華風吹在我邊，　　汝反生此大瞋恚？ 凡是癡人愿莫見，　　亦愿莫聞癡共居， 與癡共居無利益，　　自損及以損他身。』」

佛告諸比丘：「汝等若有心疑，彼時迦嘍嗏鳥，食美華者？莫作異見，即我身是。彼時優波迦嘍嗏鳥，食毒華者，即此提婆達多是也。我于彼時，為作利益，反生瞋恚。今亦復爾，我教利益，反更用我為怨仇也。」

爾時，長老婆提唎迦既出家已，即于彼時，夏三月內，成就三通；摩尼婁陀，得成天眼；長老跋涪婆，長老因耆，長老難提迦，此諸人等，證羅漢果；阿難復得須陀洹果；提婆達多成就世間凡夫神通。

爾時，長老婆提唎迦得羅漢果，或在樹林，或住在於空閑房室，或住露地，或住在於祇陀園林，晝夜三時，恒唱是言：「嗚呼快樂！(如是三稱)。」

爾時，眾多諸比丘等，詣向佛所，而白佛言：「世尊！其彼長老婆提唎迦喬瞿彌子，不樂在於世尊法中，不喜不樂，恒常憶昔王位時事富貴之樂，恒常憶念如此事故，或住樹下，或住空房，或在露地，三時唱言：『嗚呼快樂(如是三稱)！』」

爾時，世尊喚一比丘而告之言：「汝來比丘！當往詣彼婆提唎迦比丘之邊，而為我語，作如是言：『世尊喚汝。』」其彼比丘白言：「如教，不敢違也。」即往詣彼婆提唎迦長老之所到已告言：「婆提唎迦！世尊喚汝

現代漢語譯本：當時，那個頭聽到這話后，心中立刻生起嗔恨和嫌惡，心想：『它得到食物，不告訴我，也不叫醒我，就自己吃了。如果這樣，我從今以後，得到食物，我也不叫醒它，不告訴它。』而那兩個頭，有一次，偶然遇到一朵毒花，便想：『我吃下這朵花，希望兩個頭，一起死去。』當時，它對迦嘍嗏說：『你現在睡覺，我來守著。』迦嘍嗏聽到優波迦嘍嗏頭這樣說后，就睡著了。那個優波迦嘍嗏頭，隨即吃了毒花。迦嘍嗏頭醒來后，咳嗽，吐出氣，於是就感覺到有毒氣，便對那個頭說：『你剛才醒著的時候，吃了什麼不好的東西？讓我身體不舒服，快要死了。又讓我現在說話粗澀，想發出聲音，卻有障礙，不利索。』於是醒著的頭對那個頭說：『你睡覺的時候，我吃了毒花，希望兩個頭，一起死去。』當時，那個頭對另一個頭說：『你做的事情，怎麼這麼魯莽，怎麼能做這樣的事呢？』就說了偈語： 『你以前睡覺的時候，我吃了美味的鮮花，那花被風吹到我這邊，你反而生這麼大的嗔恨？凡是愚癡的人，希望不要見到，也希望不要聽到和愚癡的人住在一起，和愚癡的人住在一起沒有好處，會損害自己和別人的身體。』 佛告訴眾比丘：『你們如果心中疑惑，當時迦嘍嗏鳥，吃美味鮮花的是誰？不要有別的看法，就是我的前身。當時優波迦嘍嗏鳥，吃毒花的是誰？就是提婆達多。我當時為它做利益，它反而生起嗔恨。現在也是這樣，我教導它利益，它反而把我當成仇人。』 當時，長老婆提唎迦出家后，就在那年夏季三個月內，成就了三明；摩尼婁陀，得到了天眼；長老跋涪婆，長老因耆，長老難提迦，這些人，都證得了阿羅漢果；阿難又得到了須陀洹果；提婆達多成就了世間凡夫的神通。 當時，長老婆提唎迦得到阿羅漢果后，有時在樹林里，有時住在空閑的房間里，有時住在露天，有時住在祇陀園林，白天黑夜三個時辰，總是唱著：『嗚呼快樂！（這樣說了三遍）』 當時，許多比丘，來到佛陀那裡，對佛說：『世尊！那個婆提唎迦喬瞿彌子，不喜歡在世尊的教法中，不高興不快樂，總是回憶以前做國王時的富貴快樂，總是想著這些事，所以有時住在樹下，有時住在空房間，有時在露天，三個時辰都唱著：『嗚呼快樂（這樣說了三遍）！』』 當時，世尊叫來一個比丘，對他說：『你來，比丘！去到婆提唎迦比丘那裡，替我告訴他，這樣說：『世尊叫你。』』那個比丘回答說：『遵命，不敢違背。』就去到婆提唎迦長老那裡，到了后告訴他說：『婆提唎迦！世尊叫你。』

English version: At that time, when that head heard these words, it immediately developed feelings of anger and resentment, thinking: 'It gets food, doesn't tell me, and doesn't wake me up, but eats it by itself. If that's the case, from now on, when I get food, I won't wake it up or tell it either.' And those two heads, once, happened to encounter a poisonous flower, and thought: 'If I eat this flower, I hope both heads will die together.' At that time, it said to Kalaucha: 'You sleep now, and I will stay awake.' When Kalaucha heard the head of Upakalaucha say this, it fell asleep. The head of Upakalaucha then ate the poisonous flower. When the head of Kalaucha woke up, it coughed and exhaled, and then felt the poisonous air, and said to that head: 'When you were awake just now, what bad thing did you eat? It makes my body feel unwell, and I'm about to die. It also makes my speech rough and difficult, and when I try to make a sound, it's obstructed and not smooth.' Then the awake head said to that head: 'When you were sleeping, I ate the poisonous flower, hoping that both heads would die together.' At that time, that head said to the other head: 'What you have done is so rash, how could you do such a thing?' Then it spoke a verse: 'When you were sleeping before, I ate a delicious flower, the flower was blown by the wind to my side, and you instead developed such great anger? I hope not to see foolish people, and I also hope not to hear of living with foolish people, living with foolish people is of no benefit, it will harm oneself and the bodies of others.' The Buddha told the monks: 'If you have doubts in your hearts, who was the Kalaucha bird that ate the delicious flower at that time? Don't have other views, it was my former self. Who was the Upakalaucha bird that ate the poisonous flower at that time? It was Devadatta. At that time, I did good for it, but it instead developed anger. It's the same now, I teach it for its benefit, but it instead treats me as an enemy.' At that time, after Elder Bhadrika became a monk, within those three months of summer, he attained the three knowledges; Manilodha attained the divine eye; Elder Bhabhava, Elder Inji, and Elder Nandika, these people all attained the Arhat fruit; Ananda also attained the Srotapanna fruit; Devadatta attained the worldly mundane supernatural powers. At that time, after Elder Bhadrika attained the Arhat fruit, sometimes he would be in the forest, sometimes he would live in an empty room, sometimes he would live in the open, and sometimes he would live in the Jeta Grove, and three times during the day and night, he would always chant: 'Oh, happiness! (He said this three times).' At that time, many monks went to the Buddha and said to the Buddha: 'World Honored One! That Bhadrika Gautami's son, does not like to be in the World Honored One's teachings, he is not happy or joyful, he always recalls the past when he was a king and the pleasures of wealth, he is always thinking about these things, so sometimes he lives under a tree, sometimes he lives in an empty room, sometimes he is in the open, and three times a day he chants: 'Oh, happiness! (He said this three times)!' At that time, the World Honored One called a monk and said to him: 'Come, monk! Go to the place of Bhadrika monk, and tell him for me, say this: 'The World Honored One calls you.'' That monk replied: 'As you command, I dare not disobey.' He then went to the place of Elder Bhadrika, and after arriving, he told him: 'Bhadrika! The World Honored One calls you.'

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。」

爾時，長老婆提唎迦聞彼語已，詣向佛所，到已頂禮，卻住一面。

爾時，佛告婆提唎迦，作如是言：「婆提唎迦！汝實不樂於我法中行梵行不？恒常憶昔王位樂不？由憶彼故，或在樹下，或在閑房，或在露處，三時唱言：『嗚呼快樂！嗚呼快樂！』如是以不？」

爾時，長老婆提唎迦而白佛言：「如是世尊！如是跋檀多！」佛復告言：「汝見何利？或在樹下，乃至三時唱如是言：『嗚呼快樂！嗚呼快樂！』」

爾時，長老婆提唎迦白佛言：「世尊！我昔在家，治于王位，剎利灌頂，七重墻壁，圍我宮殿，守護我等。復有象軍，七重守護，復有馬軍，如是七重，復有車軍，及以步軍，皆各七重，俱被鎧甲，手執戎仗，所謂弓箭刀槊矛楯，金剛大杵，及大鐵棒，𨥨镩鐵輪，三叉鉞斧，諸戎仗等，周匝繞我，墻外復有七重水塹。如是守護，如是障蔽，猶于夜中，若聞諸聲，心生恐怖，不得安樂，身毛皆豎，恒生慚愧，諸根變動。世尊我今，或在樹下，或在閑房，或在露處，夜聞種種諸惡獸聲，無有恐怖，身毛不豎，無有慚愧，諸根不變。是故我恒獨坐思惟，心作是念：『我今大得利益之事，今者世尊為我大師，自覺說法，于彼法中，我得出家，行於梵行，多有禁戒，攝受於我，成妙行人。我於今者，善得活命，善得命終。』是故世尊！我以往昔王位樂時及富貴時，比於今日出家之樂，坐空閑樂、覺觀之樂、寂定之樂、沙門等樂，憶念此故，或在樹下，或在閑房，或在露處，知足少欲，從他乞食，身毛不豎，猶如山鹿，心得自在，坐臥去住，無有障礙。三時唱言：『嗚呼快樂！』如是三稱。」

爾時，長老婆提唎迦在於佛前，對諸大眾，而說偈言：

「我昔在於深宮裡，　　七重墻壁甚高峻， 嚴治樓櫓及卻敵，　　並有七重隍塹等， 軍眾宿衛執戎仗，　　無晝無夜守護我， 如是種種自防守，　　身意猶故不安寧。 我今在於世尊前，　　無有一人守護我， 及以在於空閑處，　　或在樹下山林中， 如我佛子婆提迦，　　諸人各各相守護， 行住坐臥常安樂，　　是故心無有攀緣。 我昔宮內乘大象，　　身著繒彩上妙衣， 食啖粳糧甘美飯，　　羹臛調和肉味等

現代漢語譯本： 那時，長老婆提唎迦聽了這話，就走到佛陀那裡，到了之後頂禮佛陀，然後退到一旁站立。 這時，佛陀告訴婆提唎迦，這樣說道：『婆提唎迦！你真的不喜歡在我教法中修行梵行嗎？你是不是常常回憶以前做國王時的快樂？因為回憶那些，所以有時在樹下，有時在空閑的房間里，有時在露天的地方，三次喊道：『嗚呼快樂！嗚呼快樂！』是這樣嗎？』 這時，長老婆提唎迦回答佛陀說：『是的，世尊！是的，跋檀多！』佛陀又說：『你看到什麼好處？以至於在樹下，甚至三次喊出這樣的話：『嗚呼快樂！嗚呼快樂！』』 這時，長老婆提唎迦對佛陀說：『世尊！我以前在家時，治理國家，是剎帝利灌頂的國王，有七重墻壁圍繞我的宮殿，守護著我。還有象兵，七重守護，還有馬兵，也是七重，還有車兵和步兵，也都各有七重，都穿著鎧甲，手持武器，如弓箭、刀、矛、盾、金剛杵、大鐵棒、鐵輪、三叉戟、斧頭等各種武器，周匝圍繞著我，墻外還有七重護城河。這樣守護，這樣遮蔽，即使在夜晚，如果聽到各種聲音，我都會心生恐懼，不得安寧，汗毛豎立，常常感到慚愧，諸根動搖。世尊，我現在，有時在樹下，有時在空閑的房間里，有時在露天的地方，夜裡聽到各種惡獸的聲音，也不會感到恐懼，汗毛不會豎立，沒有慚愧，諸根不變。所以，我常常獨自靜坐思考，心裡這樣想：『我現在得到了很大的利益，現在世尊是我的導師，自覺自悟地說法，我從他的教法中出家，修行梵行，有很多戒律約束著我，成就了美好的修行人。我現在，善於生活，善於死亡。』所以，世尊！我把以前做國王時的快樂和富貴，與現在出家的快樂、空閑的快樂、覺觀的快樂、寂定的快樂、沙門的快樂相比，因為憶念這些，所以有時在樹下，有時在空閑的房間里，有時在露天的地方，知足少欲，從別人那裡乞食，汗毛不豎立，就像山鹿一樣，心得到自在，坐臥行走，都沒有障礙。三次喊道：『嗚呼快樂！』這樣喊三次。』 這時，長老婆提唎迦在佛陀面前，對著大眾，說了偈語： 『我以前住在深宮裡，七重墻壁非常高峻，嚴密地修築了樓櫓和防禦工事，還有七重護城河等，軍隊日夜守護著我，拿著武器，這樣種種地自我防守，身心仍然不得安寧。 我現在在世尊面前，沒有一個人守護我，以及在空閑的地方，或者在樹下山林中，像我佛陀的弟子婆提迦一樣，每個人都互相守護，行走坐臥常常安樂，所以心中沒有攀緣。 我以前在宮內乘坐大象，身上穿著絲綢彩色的上好衣服，吃著粳米做的甘美飯食，羹湯調和著肉的味道等。』

English version: At that time, the elder Bhadrika, having heard those words, went to where the Buddha was. Having arrived, he bowed his head at the Buddha's feet and stood to one side. Then, the Buddha said to Bhadrika, speaking thus: 'Bhadrika! Is it true that you do not delight in practicing the holy life in my Dharma? Do you constantly recall the pleasures of your former kingship? Because of recalling those, do you sometimes, under a tree, or in a secluded room, or in an open place, three times exclaim: 'Oh, happiness! Oh, happiness!' Is it so?' At that time, the elder Bhadrika said to the Buddha: 'Yes, Venerable One! Yes, Bhadanta!' The Buddha further said: 'What benefit do you see, that you, under a tree, even three times exclaim such words: 'Oh, happiness! Oh, happiness!'' At that time, the elder Bhadrika said to the Buddha: 'Venerable One! When I was a householder, ruling the kingdom, a Kshatriya crowned king, there were seven walls surrounding my palace, guarding me. There were also elephant troops, guarding in seven layers, and horse troops, also in seven layers, and chariot troops and infantry, each also in seven layers, all clad in armor, holding weapons, such as bows, arrows, swords, spears, shields, vajras, large iron clubs, iron wheels, tridents, axes, and various other weapons, surrounding me on all sides. Outside the walls, there were seven moats. With such protection, such shielding, even in the night, if I heard any sounds, my heart would be filled with fear, I would not be at peace, my hair would stand on end, I would constantly feel ashamed, and my senses would be disturbed. Venerable One, now, whether under a tree, or in a secluded room, or in an open place, when I hear the sounds of various wild beasts at night, I do not feel fear, my hair does not stand on end, I have no shame, and my senses are not disturbed. Therefore, I constantly sit alone and contemplate, thinking thus: 'I have now gained great benefit. Now the Venerable One is my teacher, having awakened to the Dharma himself, and I have left home from his Dharma, practicing the holy life, with many precepts restraining me, becoming a fine practitioner. Now, I am living well, and I will die well.' Therefore, Venerable One! When I compare the pleasures of my former kingship and wealth with the pleasures of my present renunciation, the pleasures of solitude, the pleasures of contemplation, the pleasures of tranquility, and the pleasures of a renunciate, because of recalling these, whether under a tree, or in a secluded room, or in an open place, content and with few desires, begging for food from others, my hair does not stand on end, like a mountain deer, my mind is free, and whether sitting, lying, going, or staying, there are no obstacles. Three times I exclaim: 'Oh, happiness!' Thus, I exclaim three times.' At that time, the elder Bhadrika, in front of the Buddha, spoke these verses to the assembly: 'I used to live in a deep palace, with seven walls very high and steep, with towers and defenses well-built, and seven moats, and troops guarding me day and night, holding weapons. With such various self-defenses, my body and mind were still not at peace. Now I am in front of the Venerable One, with no one guarding me, and in secluded places, or under trees in the mountains, like the Buddha's disciple Bhadrika, each person guarding each other, walking, standing, sitting, and lying down, always at peace, therefore, my mind has no attachments. I used to ride elephants in the palace, wearing fine silk clothes, eating delicious rice and savory dishes with meat.'

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。 今者坐臥隨意鋪，　　空閑身著糞掃衣， 舍愛拔除苦根本，　　欲有所行隨我意。」

爾時，世尊因此事故，復說偈言：

「若人知命不生惱，　　亦即不憂是命終， 若能勇猛見真諦，　　雖墮苦海終無怖。 已斷有愛比丘等，　　於一切物悉已斷， 生死煩惱皆滅盡，　　如是無復有後有。」

爾時，世尊告諸比丘，作如是言：「汝諸比丘！若知於我聲聞弟子豪貴之中，舍家出家最第一者，所謂即此婆提唎迦比丘是也。」

爾時，諸比丘白佛言：「世尊！今此長老婆提唎迦，往于昔日，造何善根？今生釋種大豪貴家，乃至多饒資財產業，無所乏少。復作何業？承繼釋種，得升王位。復作何業？便得出家，受具足戒，獲羅漢果。世尊復記：『汝諸比丘！若於聲聞弟子之中，舍彼豪望而出家者，婆提唎迦最為第一。』」

爾時，佛告諸比丘僧作如是言：「汝諸比丘！我念往昔久遠之時，有一貧人，以乞自活，從一城至波羅㮈城。至彼城已，其城所有乞人見者，皆呵責言：『汝從何來，而至於此？』遂遮不聽遊行告乞。

「爾時，彼人見有障礙，作是思惟：『我于彼輩，無有過失，何故障我而乞告也？』於時波羅㮈城有一長者，遺失銅缽，時彼長者求覓銅缽，所在不獲，因求缽故，至餘一村。時彼乞人，于糞聚中，得彼銅缽，掛于杖頭，將來往入波羅㮈城，從街至街，從巷至巷，從此交巷至彼交巷，從此隅角至彼隅角，口唱是言：『此之銅缽，是誰之物？識者收取。』而彼遊歷處處東西，求覓其主了不能得。既不得主，便即往至付梵德王。乃至長者后聞有人從彼糞中，得一銅缽，掛于杖頭，將來入彼波羅㮈城，從街至街，從巷至巷，而口唱言：『是誰銅缽？』處處游訪，不知主處，既不得主，便付梵德。既聞是已，到梵德邊，到已白言：『大王！當知，前者乞人，所奉銅缽，是我之物。』

「時，梵德王遣使往喚彼之乞人，而語之言：『汝於前者，所送銅缽，今此長者云是我許，其事如何？』彼人即白梵德王言：『如是大王！我本不知彼之銅缽是誰之物？在糞聚中，我既得已，即掛杖頭，將來往入波羅㮈城，東西訪問不知主處，以不得主，遂即將來奉與大王，任王所用

現代漢語譯本：現在我坐臥都隨意鋪設，空閑時就穿糞掃衣，捨棄貪愛，拔除痛苦的根源，想做什麼就隨我的心意。 那時，世尊因為這件事，又說了偈語： 『如果有人知道生命的規律而不生煩惱，也不會憂慮生命的終結，如果能夠勇敢地見到真理，即使墮入苦海也終究不會恐懼。 已經斷除愛慾的比丘們，對於一切事物都已斷絕執著，生死煩惱都已滅盡，這樣就不會再有來世了。』 那時，世尊告訴眾比丘，這樣說道：『你們這些比丘！如果要知道我的聲聞弟子中，捨棄富貴之家出家修行最傑出的人，那就是這位婆提唎迦比丘了。』 那時，眾比丘對佛說：『世尊！這位長老婆提唎迦，過去世種了什麼善根？今生出生在釋迦族這樣的大富貴之家，乃至擁有眾多財富產業，什麼都不缺乏。又做了什麼業？繼承了釋迦族的王位。又做了什麼業？便能出家，受具足戒，獲得羅漢果。世尊又說：『你們這些比丘！如果說在聲聞弟子中，捨棄富貴榮華而出家的人，婆提唎迦是最第一的。』 那時，佛告訴眾比丘僧這樣說道：『你們這些比丘！我記得在很久很久以前，有一個貧窮的人，靠乞討為生，從一個城市來到波羅㮈城。到了那個城市后，城裡所有的乞丐看到他，都責罵他說：『你從哪裡來的，竟然來到這裡？』於是阻止他不讓他乞討。 『那時，那個人看到有障礙，就思考說：『我對於他們，並沒有過錯，為什麼阻礙我乞討呢？』當時波羅㮈城有一個長者，遺失了一個銅缽，當時那個長者尋找銅缽，到處都找不到，因為尋找銅缽的緣故，到了另一個村莊。當時那個乞丐，在糞堆中，得到了那個銅缽，掛在杖頭上，拿著它進入波羅㮈城，從街到街，從巷到巷，從這個交叉路口到那個交叉路口，從這個角落到那個角落，口中喊著說：『這個銅缽，是誰的東西？認識的人來拿走。』而他到處遊走，東西南北，尋找它的主人，始終找不到。既然找不到主人，就把它送給了梵德王。後來長者聽說有人從糞堆中，得到一個銅缽，掛在杖頭上，拿著它進入波羅㮈城，從街到街，從巷到巷，口中喊著說：『是誰的銅缽？』到處尋找，不知道主人在哪裡，既然找不到主人，就把它送給了梵德王。聽到這些后，就來到梵德王那裡，到了之後稟告說：『大王！請您知道，之前那個乞丐，所奉獻的銅缽，是我的東西。』 『當時，梵德王派使者去叫那個乞丐來，對他說：『你之前所送的銅缽，現在這個長者說是他的，事情是怎樣的？』那個人就對梵德王說：『是的，大王！我本來不知道那個銅缽是誰的東西？在糞堆中，我得到它后，就掛在杖頭上，拿著它進入波羅㮈城，到處詢問，不知道主人在哪裡，因為找不到主人，就把它獻給了大王，任憑大王使用。』

English version: Now I sit and lie down as I please, and when idle, I wear discarded rags. I have abandoned love and uprooted the source of suffering. I do whatever I desire. At that time, the World Honored One, because of this event, spoke another verse: 'If a person understands the nature of life and does not become agitated, nor does he worry about the end of life, if he can bravely see the truth, even if he falls into the sea of suffering, he will ultimately have no fear. The monks who have already cut off their desires, have severed all attachments to everything, the afflictions of birth and death are all extinguished, and thus there will be no future existence.' At that time, the World Honored One told the monks, saying: 'You monks! If you want to know who among my disciples who have renounced their wealthy homes to become monks is the most outstanding, it is this Bhaddiya monk.' At that time, the monks said to the Buddha: 'World Honored One! What good roots did this elder Bhaddiya plant in the past? That in this life he was born into such a wealthy family of the Shakya clan, and even possessed so much wealth and property, lacking nothing. What karma did he create? That he inherited the throne of the Shakya clan. What karma did he create? That he was able to leave home, receive full ordination, and attain the fruit of an Arhat. The World Honored One also said: 'You monks! If among my disciples who have renounced their wealth and glory to leave home, Bhaddiya is the most outstanding.' At that time, the Buddha told the assembly of monks, saying: 'You monks! I remember a long, long time ago, there was a poor man who lived by begging, and he traveled from one city to the city of Varanasi. When he arrived in that city, all the beggars in the city, upon seeing him, scolded him, saying: 'Where did you come from, that you have come here?' And they prevented him from begging. 'At that time, that person, seeing the obstacles, thought: 'I have done nothing wrong to them, why do they prevent me from begging?' At that time, there was an elder in the city of Varanasi who had lost a copper bowl. The elder searched for the copper bowl, but could not find it anywhere. Because of searching for the bowl, he went to another village. At that time, that beggar, in a pile of dung, found that copper bowl, hung it on the end of his staff, and took it into the city of Varanasi, from street to street, from alley to alley, from this intersection to that intersection, from this corner to that corner, shouting: 'Whose is this copper bowl? Whoever recognizes it, come and take it.' And he wandered everywhere, east, west, north, and south, searching for its owner, but could not find him. Since he could not find the owner, he gave it to King Brahmadatta. Later, the elder heard that someone had found a copper bowl in a pile of dung, hung it on the end of his staff, and taken it into the city of Varanasi, from street to street, from alley to alley, shouting: 'Whose is this copper bowl?' He searched everywhere, but did not know where the owner was, and since he could not find the owner, he gave it to King Brahmadatta. After hearing this, he went to King Brahmadatta, and after arriving, he reported: 'Great King! Please know that the copper bowl that the beggar offered earlier is mine.' 'At that time, King Brahmadatta sent a messenger to summon that beggar, and said to him: 'The copper bowl that you offered earlier, this elder now says is his, what is the matter?' That person then said to King Brahmadatta: 'Yes, Great King! I originally did not know whose copper bowl it was. In the pile of dung, after I found it, I hung it on the end of my staff, and took it into the city of Varanasi, asking everywhere, but did not know where the owner was. Because I could not find the owner, I offered it to the Great King, for the Great King to use as he pleases.'

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。』

「爾時，梵德聞彼語已，心大歡喜，而告彼言：『仁者！汝今欲於我邊乞何等愿？我當與汝。而彼銅缽，還其長者。』

「爾時，彼人白梵德王，作如是言：『大王！今若必欲歡喜與我願者，愿王於此波羅㮈城，所有乞人，用我為王。』時梵德王，復告彼言：『今者何用與彼乞兒而為王也？但當更乞諸餘好愿，或金或銀，或索國中最勝村落，用為封邑，我即與汝。』時彼乞人，復白王言：『王若歡喜，與我願者，我今止欲得前所愿。』王遂報言：『任汝所樂，隨汝作耳。』

「爾時，在彼波羅㮈城，合有五百乞兒依住，彼乞愿者，悉喚令集而告之言：『我今得與汝等為王，汝等必當聽我處分。』時諸乞人問彼王言：『汝今云何處分我等？令作何事？』時彼人言：『汝等相共，或有捉我置髆上者，或有取我而揹負者，自余皆悉為我左右，圍繞而行。』而彼五百諸乞兒輩，聞彼語已，即從處分，或有輿者，或揹負者，處處遊行，所有飲食坐席之所，即往彼乞，乞已將向一處分張，而共食啖，如是方便多時活命。

「時，有一人屏處獨食摩呼荼迦(隋言歡喜丸)，爾時，乞王從其人邊，奪取彼食摩呼荼迦，奪已將走。其王徒眾五百乞兒，逐彼王走至於遠處，皆悉疲乏，既疲乏已，悉各回還。其彼乞王，身力壯健，走而不乏，更至遠已，回頭望看，五百乞兒，悉皆不見。既不見已，入一園內，取水洗手，坐於一邊，欲食彼食。未食之間，便生悔心：『我今不善。我今何故，于彼人邊，奪取其食？更復誑我隨從人輩？此食既多，我食不盡。若世間內有諸聖人，愿知我意而來此者，我即分與。』發是心已，有辟支佛，名曰善賢，從虛空里飛騰而來，在彼人前，從空直下，去其不遠。其人遙見彼辟支佛，威儀庠序，行步齊停，舉動得所，不緩不急，見如是已，于彼辟支，心得凈信。得凈心已，作如是念：『由我往昔所受貧賤，及以現在，皆悉不值如是福田，于如是人，不行佈施恭敬供養；我昔若值如是福田，今日應不遭斯困頓，亦應不被他人逼切而得活命。我今將此摩呼荼食，奉上仙人，未審此仙受納已不？若蒙受者，愿我將來免此貧賤困厄之身。』作是念已，即將此食摩呼荼迦，奉此仙人。然辟支佛，有如是法，唯現神通，教化眾生，更無別法

『當時，梵德聽到這些話后，心中非常高興，就對那人說：『仁者！你現在想從我這裡求什麼願望？我一定滿足你。至於那個銅缽，就還給那位長者吧。』 『當時，那人對梵德王說，這樣說道：『大王！如果一定要高興地滿足我的願望，我希望大王任命我為波羅㮈城所有乞丐的國王。』當時，梵德王又對他說：『現在為什麼要讓一個乞丐當國王呢？你不如再求其他更好的願望，比如金子、銀子，或者索要國內最好的村落作為封地，我都會給你。』當時，那個乞丐又對國王說：『大王如果高興滿足我的願望，我現在只想得到之前的願望。』國王於是回答說：『隨你喜歡，任你去做吧。』 『當時，在波羅㮈城，共有五百個乞丐居住在那裡，那個求愿的人，把他們都召集起來，告訴他們說：『我現在可以做你們的國王了，你們一定要聽從我的吩咐。』當時，那些乞丐問他們的國王說：『你現在要如何吩咐我們？讓我們做什麼事？』那人說：『你們一起，有的把我抬到肩膀上，有的揹著我，其餘的都為我左右，圍繞著我行走。』那五百個乞丐聽了這話，就按照他的吩咐，有的抬著他，有的揹著他，到處乞討，凡是有飲食坐席的地方，就去那裡乞討，乞討之後帶到一處分發，一起吃喝，就這樣生活了很長時間。 『當時，有一個人獨自在隱蔽的地方吃摩呼荼迦（隋朝時稱為歡喜丸），當時，乞丐王從那人那裡搶走了摩呼荼迦，搶走後就跑。他的五百個乞丐隨從，追著他跑到遠處，都疲憊不堪，疲憊之後，都各自回去了。那個乞丐王，身體強壯，跑起來不覺得累，又跑到更遠的地方，回頭看，五百個乞丐都不見了。不見他們后，他進入一個園子，取水洗手，坐在一邊，想吃那些食物。還沒吃的時候，就產生了悔恨之心：『我現在做得不對。我為什麼從那人那裡搶走食物？又欺騙了我的隨從？這些食物這麼多，我吃不完。如果世間有聖人，能知道我的心意來到這裡，我就分給他們。』他剛產生這個想法，就有一位名叫善賢的辟支佛，從虛空中飛來，在他面前，從空中直接降落，離他不遠。那人遠遠地看見那位辟支佛，威儀莊嚴，行走平穩，舉止得當，不快不慢，看到這些，他對辟支佛產生了清凈的信心。得到清凈的信心后，他這樣想：『由於我過去所受的貧賤，以及現在，都沒有遇到這樣的福田，對於這樣的人，沒有進行佈施恭敬供養；我如果過去遇到這樣的福田，今天就不應該遭受這樣的困頓，也不應該被他人逼迫而活命。我現在要把這個摩呼荼食物，奉獻給這位仙人，不知道這位仙人是否接受？如果蒙受接受，希望我將來免除這種貧賤困厄的身體。』他這樣想后，就把這個摩呼荼迦食物，奉獻給這位仙人。然而辟支佛，有這樣的法則，只顯現神通，教化眾生，沒有其他的方法。

'At that time, after hearing those words, King Brahmadeva was very happy and said to that person: 'O noble one! What wish do you now desire from me? I will grant it to you. As for that copper bowl, it shall be returned to that elder.' 'At that time, that person said to King Brahmadeva, speaking thus: 'Great King! If you are truly pleased to grant me a wish, I wish that you would appoint me as the king of all the beggars in this city of Varanasi.' At that time, King Brahmadeva again said to him: 'Why would you make a beggar a king now? You should ask for other better wishes, such as gold or silver, or request the best village in the kingdom as a fief, and I will give it to you.' At that time, that beggar again said to the king: 'If Your Majesty is pleased to grant me a wish, I now only desire the previous wish.' The king then replied: 'As you please, do as you wish.' 'At that time, in the city of Varanasi, there were a total of five hundred beggars living there. The person who had made the wish summoned them all and told them: 'I am now to be your king, and you must obey my commands.' At that time, the beggars asked their king: 'How will you command us now? What will you have us do?' That person said: 'Together, some of you will carry me on your shoulders, some will carry me on your backs, and the rest will be on my left and right, surrounding me as we walk.' When those five hundred beggars heard these words, they followed his commands. Some carried him, some carried him on their backs, and they went everywhere begging. Wherever there was food or a place to sit, they would go there to beg. After begging, they would bring it to one place to distribute and eat together, and they lived like this for a long time. 'At that time, there was a person who was secretly eating mahudaka (which was called 'joyful balls' in the Sui Dynasty). At that time, the beggar king snatched the mahudaka from that person and ran away. His five hundred beggar followers chased after him to a distant place, and they were all exhausted. After they were exhausted, they all returned. The beggar king, being strong and healthy, did not feel tired from running. He ran even further, and when he looked back, he could not see the five hundred beggars. After not seeing them, he entered a garden, washed his hands with water, and sat down to eat the food. Before eating, he felt remorse: 'What I did was not good. Why did I snatch food from that person? And why did I deceive my followers? There is so much food, I cannot finish it all. If there are any sages in the world who know my thoughts and come here, I will share it with them.' As soon as he had this thought, a Pratyekabuddha named Good Virtue flew from the sky and landed directly in front of him, not far away. The man saw the Pratyekabuddha from afar, with his dignified demeanor, steady gait, proper actions, neither too fast nor too slow. Seeing this, he developed pure faith in the Pratyekabuddha. After gaining pure faith, he thought: 'Because of the poverty I have suffered in the past, and even now, I have not encountered such a field of merit. I have not made offerings of generosity and respect to such a person. If I had encountered such a field of merit in the past, I would not have suffered such hardship today, nor would I have been forced to live by begging. Now I will offer this mahudaka food to this sage. I wonder if this sage will accept it? If he accepts it, I hope that in the future I will be free from this poor and distressed body.' After thinking this, he offered the mahudaka food to the sage. However, Pratyekabuddhas have such a rule, they only manifest supernatural powers to teach sentient beings, and there is no other method.

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。時辟支佛，受取彼食摩呼荼迦，愍斯人故，從彼地方，騰空而去。其人見彼辟支世尊騰空去已，歡喜踴躍，遍滿其體，不能自勝，以歡喜心，頂戴指掌，遙禮彼尊辟支佛足，作是禮已，心發是愿：『愿我此身，于未來世，恒常值遇如是世尊，或勝此者，而彼世尊所說之法，愿我一聞速得證解。又愿我于未來世中，在大威德豪族姓家，為王治化，更莫在彼貧兒之內。』復作是愿：『生生世世，不墮惡道。』」

佛告諸比丘作如是言：「汝諸比丘！若有心疑，于彼之時，波羅㮈城，乞兒之王，施辟支佛摩呼荼迦，此是誰者？莫作異見，婆提唎迦比丘是也。時乞兒王施辟支佛摩呼荼食，因彼業果，今生釋種，大豪貴族，乃至資財，無所乏少。復于彼時，作如是愿：『愿我來世，于大威德豪族種姓，為王教化。』因彼業報，今于釋種，得受王位。又時乞愿：『愿我當來，生生世世，不墮惡道。』因彼業報，不曾生墮惡道之中，恒生人天，流轉往反，多受快樂。又時復乞如是愿言：『愿我來世，恒值如是辟支世尊，或勝此者，彼之世尊所說經法，愿我聞已，速知速解。』因彼業報，今值於我，而得出家，受具足戒，得羅漢果。我又授記：『於我聲聞弟子之中，豪姓出家最第一者，婆提唎迦比丘是也。』

「汝諸比丘！婆提唎迦昔造如是善根因緣，以造如是善根因故，今生豪姓釋種之家，大富大貴，乃至資財無所乏少。于釋種中，得紹王位，舍其王位，而得出家，受具足戒得羅漢果，故我授記，於我聲聞弟子之中，豪姓出家，婆提唎迦比丘第一。」

其彼長老婆提唎迦，乃至已得阿羅漢果，恒住蘭若，乞食活命，著糞掃衣，常坐不臥，隨宜鋪設，唯持三衣，更無畜積。

至於一時，依住在彼舍婆提城，于阿蘭若樹林之內。時彼長老求覓諸草及以樹葉，了不能得，即時求覓乾白象糞，聚以為鋪，上鋪坐具，結加趺坐，端身正直，即得正念。過於一夜。

爾時，長老婆提唎迦，于晨朝時，著衣持缽，欲往入彼舍婆提城，往來乞食。于彼之時，城內多有乞食諸人，乞得食已，從其城出，去城不遠，各各別欲食所得食。

爾時，長老婆提唎迦，遙見如是諸乞食人從城乞食，既得彼食，去城不遠，別坐欲食，遂往彼邊，默然而住

現代漢語譯本：當時，一位辟支佛接受了那個乞丐供養的摩呼荼迦食物，出於憐憫這個人，就從那個地方騰空而去。那個人看到那位辟支佛騰空離去後，歡喜雀躍，全身充滿了喜悅，無法自持，他以歡喜的心情，頂戴著手指和手掌，遙遙地向那位辟支佛的腳禮拜，行禮完畢后，心中發願：『愿我此身，在未來的世間，能夠常常遇到這樣的世尊，或者比這更殊勝的，並且愿我一聽到那位世尊所說的法，就能迅速地理解和證悟。又愿我在未來的世間，出生在大威德的豪門貴族之家，成為國王治理國家，不再像現在這樣貧窮。』他又發願：『生生世世，不墮入惡道。』 佛陀告訴眾比丘說：『你們這些比丘！如果有人心中疑惑，當時在波羅奈城，那個乞丐之王供養辟支佛摩呼荼迦，這個人是誰呢？不要有其他的想法，他就是婆提唎迦比丘。當時那個乞丐之王供養辟支佛摩呼荼食物，因為那個業報，今生出生在釋迦族，成為大豪門貴族，乃至資財，什麼都不缺少。又在當時，他發願說：『愿我來世，出生在大威德的豪門貴族，成為國王教化眾生。』因為那個業報，現在在釋迦族中，得到了王位。又當時他祈願：『愿我將來，生生世世，不墮入惡道。』因為那個業報，不曾墮入惡道之中，常常出生在人天道，流轉往返，享受許多快樂。又當時他祈願說：『愿我來世，常常遇到這樣的辟支佛，或者比這更殊勝的，愿我聽到那位世尊所說的經法后，能夠迅速地理解和證悟。』因為那個業報，現在遇到了我，而出家，受了具足戒，證得了阿羅漢果。我又授記說：『在我的聲聞弟子之中，豪門貴族出家第一的，就是婆提唎迦比丘。』 『你們這些比丘！婆提唎迦過去造了這樣的善根因緣，因為造了這樣的善根因，今生出生在豪門釋迦族之家，大富大貴，乃至資財什麼都不缺少。在釋迦族中，得到了王位，捨棄了王位，而出家，受了具足戒，證得了阿羅漢果，所以我授記，在我的聲聞弟子之中，豪門出家，婆提唎迦比丘是第一。』 那位長老婆提唎迦，乃至已經證得了阿羅漢果，常常住在寂靜的地方，靠乞食為生，穿著糞掃衣，常常坐著不睡覺，隨處鋪設，只持有三件衣服，沒有其他的積蓄。 到了某個時候，他住在舍衛城，在阿蘭若樹林之中。當時那位長老尋找各種草和樹葉，都找不到，就尋找乾的白色象糞，堆積起來作為鋪墊，上面鋪上坐具，結跏趺坐，端正身體，立刻就進入了正念。過了一夜。 那時，長老婆提唎迦，在早晨的時候，穿上衣服，拿著缽，想要進入舍衛城，來回乞食。當時，城裡有很多乞食的人，乞到食物后，從城裡出來，離城不遠，各自想要吃所得到的食物。 那時，長老婆提唎迦，遠遠地看到那些乞食的人從城裡乞食，得到食物后，離城不遠，分別坐著想要吃，於是就走到他們旁邊，默默地站著。

English version: At that time, a Pratyekabuddha accepted the mahu-dhaka food offered by that beggar, and out of compassion for this person, he ascended into the sky and departed from that place. When that person saw that Pratyekabuddha ascending into the sky and leaving, he was overjoyed, his whole body filled with delight, unable to contain himself. With a joyful heart, he placed his fingers and palms together on his head, and from afar, he bowed to the feet of that Pratyekabuddha. After performing this salutation, he made a vow in his heart: 『May I, in future lives, always encounter such a World-Honored One, or one even more superior, and may I, upon hearing the Dharma spoken by that World-Honored One, quickly understand and realize it. Also, may I, in future lives, be born into a family of great power and noble lineage, become a king to govern the country, and no longer be in the situation of a poor beggar.』 He also made this vow: 『In every life, may I not fall into the evil paths.』 The Buddha told the monks, 『You monks! If anyone has doubts in their mind, at that time in the city of Varanasi, who was the king of beggars who offered the mahu-dhaka to the Pratyekabuddha? Do not have any other thoughts, it was Bhadrika Bhikshu. At that time, that king of beggars offered the mahu-dhaka food to the Pratyekabuddha, and because of that karmic result, he was born into the Shakya clan in this life, becoming a great noble, and even his wealth and possessions are without lack. Also at that time, he made a vow, saying, 『May I, in future lives, be born into a family of great power and noble lineage, and become a king to teach and transform sentient beings.』 Because of that karmic result, he has now obtained the position of king in the Shakya clan. Also at that time, he prayed, 『May I, in the future, in every life, not fall into the evil paths.』 Because of that karmic result, he has never fallen into the evil paths, and has often been born in the human and heavenly realms, transmigrating back and forth, enjoying much happiness. Also at that time, he prayed, saying, 『May I, in future lives, always encounter such a Pratyekabuddha, or one even more superior, and may I, upon hearing the sutras spoken by that World-Honored One, quickly understand and realize them.』 Because of that karmic result, he has now encountered me, and has left home, received the full precepts, and attained the fruit of Arhatship. I have also prophesied, 『Among my disciples who are Shravakas, the one who left home from a noble lineage is Bhadrika Bhikshu.』 『You monks! Bhadrika created such roots of goodness in the past, and because of creating such roots of goodness, he was born into a noble Shakya family in this life, with great wealth and nobility, and even his wealth and possessions are without lack. In the Shakya clan, he obtained the position of king, abandoned his position as king, and left home, received the full precepts, and attained the fruit of Arhatship. Therefore, I have prophesied that among my disciples who are Shravakas, the one who left home from a noble lineage, Bhadrika Bhikshu, is the first.』 That elder Bhadrika, even after attaining the fruit of Arhatship, always lived in quiet places, lived by begging for food, wore discarded rags, often sat without sleeping, set up his bedding wherever it was convenient, and only possessed three robes, without any other possessions. At one time, he was residing in the city of Shravasti, in the forest of Aranya. At that time, that elder was searching for various grasses and leaves, but could not find any, so he searched for dry white elephant dung, piled it up as a mat, placed his sitting cloth on top, sat in the lotus position, straightened his body, and immediately entered into right mindfulness. He spent the night. At that time, elder Bhadrika, in the morning, put on his robes, took his bowl, and wanted to enter the city of Shravasti to beg for food. At that time, there were many people in the city begging for food. After obtaining food, they came out of the city, and not far from the city, each wanted to eat the food they had obtained. At that time, elder Bhadrika, from afar, saw those people begging for food from the city. After obtaining food, they sat not far from the city, each wanting to eat. So he went to their side and stood silently.

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爾時，一切諸乞人等，作如是念：「此之比丘，必於我等，欲有憐愍，故來乞食。」作是念已，各各自於所食之內，減取少分，與彼長老婆提唎迦。

爾時，波斯那憍薩羅國其王，乘騎一大白象，其象名曰一分陀利，從其彼城舍婆提出，共一大臣，其臣名曰尸利跋陀(隋言德賢)。時，波斯那憍薩羅國其王，遙見婆提唎迦從彼乞兒乞食而食，即告大臣尸利跋陀作如是言：「尸利跋陀！此何比丘？乃從乞兒，乞食而吃。」爾時，大臣審更熟看婆提唎迦，知是不虛，而白王言：「大王！當知，此是釋王婆提唎迦。」其王即告彼大臣言：「若如此者，汝驅白象，向彼婆提唎迦之邊。」尸利跋陀聞王敕已，而白王言：「如王教敕，不敢違也。」受王敕已，將此白象，王乘其上，詣向長老婆提迦邊。

時，波斯那憍薩羅國其王，去彼婆提唎迦住處不遠，從其象上下，禮長老婆提唎迦，禮彼足已，卻住一面。

時，波斯那憍薩羅國王，啟白長老婆提唎迦，作如是言：「阿梨耶！今者何故乃發如是貧賤之意，乃于如此貧人等邊，乞食而食？」

爾時，長老婆提唎迦，告波斯那憍薩羅王，作如是言：「大王！我今不以貧故而從彼乞，我今自有七種寶財，但我意樂從於貧人而乞食耳，又欲令彼諸貧兒輩斷貧窮故，而從乞也。大王！當知，我已有眼，但欲為彼無明眾生開眼目故，而來從乞。

「複次，大王！我今已脫一切繫縛，但以為彼貪慾瞋恚所縛眾生得解脫故，而從乞食。

「大王！我今已度彼岸，但為拔脫煩惱淤泥所溺眾生，故從彼乞。

「複次，大王！我已獲得無病之處，但欲治彼煩惱所病諸眾生故，而從彼乞。」時波斯那憍薩羅國其王，復白婆提唎迦作如是言：「阿梨耶！我亦貧無七種財寶，我亦幽冥住于黑闇，我亦被于煩惱淤泥之所沉溺，我今亦有貪慾之病，愿阿梨耶！憐愍我故，唯悕數數來至我家。」

爾時，長老婆提唎迦，告波斯那憍薩羅王，作如是言：「大德大王！不須如此。」作是語已，舍王而去。

佛本行集經摩尼婁陀品第五十九上

又時，世尊為諸比丘演說諸法，於時長老摩尼婁陀睡眠不覺。

爾時，佛告摩尼婁陀，作如是言：「摩尼婁陀！汝何於此法義之內，如是睡眠，汝於此事，深為不善

現代漢語譯本 當時，所有的乞丐們都這樣想：『這位比丘一定是對我們心懷憐憫，所以才來乞食。』這樣想著，他們各自從自己的食物中拿出少許，給了那位長者婆提唎迦。 當時，波斯匿憍薩羅國的國王，騎著一頭名叫一分陀利的大白象，從舍婆提城出來，與一位大臣同行，這位大臣名叫尸利跋陀（隋朝時稱德賢）。當時，波斯匿憍薩羅國王遠遠看見婆提唎迦向乞丐乞食，就對大臣尸利跋陀說：『尸利跋陀！這位是什麼比丘？竟然向乞丐乞食。』當時，大臣仔細地看了看婆提唎迦，確認無誤后，對國王說：『大王！您要知道，這位是釋迦族的王子婆提唎迦。』國王就對大臣說：『如果是這樣，你驅趕白象，到婆提唎迦身邊去。』尸利跋陀聽了國王的命令后，對國王說：『遵從您的命令，不敢違抗。』接受國王的命令后，他駕著白象，國王坐在象上，前往長者婆提迦的住處。 當時，波斯匿憍薩羅國王離婆提唎迦的住處不遠時，從象上下來，向長者婆提唎迦行禮，禮拜他的腳后，退到一旁站立。 當時，波斯匿憍薩羅國王向長者婆提唎迦稟告說：『阿梨耶！您現在為何生起如此貧賤的想法，竟然向這些貧窮的人乞食？』 當時，長者婆提唎迦對波斯匿憍薩羅國王說：『大王！我今天不是因為貧窮才向他們乞食，我今天自己有七種寶貴的財富，只是我喜歡向貧窮的人乞食罷了，也想讓那些貧窮的孩子們斷絕貧窮。大王！您要知道，我雖然有眼睛，但只是想為那些無明的眾生開啟眼目，才來乞食的。 『此外，大王！我今天已經脫離了一切束縛，只是爲了讓那些被貪慾和嗔恚束縛的眾生得到解脫，才來乞食。 『大王！我今天已經到達彼岸，只是爲了拔出那些被煩惱淤泥淹沒的眾生，才向他們乞食。 『此外，大王！我已經獲得了無病之處，只是爲了醫治那些被煩惱所困擾的眾生，才向他們乞食。』當時，波斯匿憍薩羅國王又對婆提唎迦說：『阿梨耶！我也貧窮，沒有七種財寶，我也幽暗地住在黑暗中，我也被煩惱的淤泥所淹沒，我今天也有貪慾的疾病，希望阿梨耶！憐憫我，希望您能經常來我家。』 當時，長者婆提唎迦對波斯匿憍薩羅國王說：『大德大王！不必如此。』說完，就離開了國王。 《佛本行集經》摩尼婁陀品第五十九上 又當時，世尊為眾比丘演說佛法，當時長老摩尼婁陀睡著了，沒有察覺。 當時，佛陀對摩尼婁陀說：『摩尼婁陀！你為何在聽聞佛法時如此昏睡？你這樣做，實在是不應該。』

English version At that time, all the beggars thought, 'This bhikkhu must have compassion for us, that's why he comes to beg for food.' Thinking this, each of them took a small portion from their own food and gave it to the elder Bhadrika. At that time, King Prasenajit of Kosala, riding a large white elephant named Ekavindara, came out of the city of Shravasti, accompanied by a minister named Shiribhadra (called Dexian in the Sui Dynasty). At that time, King Prasenajit of Kosala saw Bhadrika begging for food from the beggars from afar, and said to the minister Shiribhadra, 'Shiribhadra! What kind of bhikkhu is this? He is actually begging for food from beggars.' At that time, the minister carefully looked at Bhadrika, confirmed that it was true, and said to the king, 'Great King! You should know that this is Prince Bhadrika of the Shakya clan.' The king then said to the minister, 'If that's the case, you drive the white elephant to Bhadrika's side.' After hearing the king's order, Shiribhadra said to the king, 'I will obey your order and dare not disobey.' After receiving the king's order, he drove the white elephant, with the king riding on it, towards the residence of the elder Bhadrika. At that time, when King Prasenajit of Kosala was not far from Bhadrika's residence, he got off the elephant, bowed to the elder Bhadrika, paid homage to his feet, and then stood aside. At that time, King Prasenajit of Kosala reported to the elder Bhadrika, saying, 'Arya! Why do you now have such a humble thought, that you are begging for food from these poor people?' At that time, the elder Bhadrika said to King Prasenajit of Kosala, 'Great King! I am not begging from them today because I am poor. Today I have seven precious treasures of my own, but I just like to beg from the poor, and I also want to help those poor children end their poverty. Great King! You should know that although I have eyes, I only want to open the eyes of those ignorant beings, that's why I come to beg for food.' 'Furthermore, Great King! Today I have broken free from all bonds, but it is only to help those beings who are bound by greed and hatred to be liberated, that I come to beg for food.' 'Great King! Today I have reached the other shore, but it is only to pull out those beings who are drowning in the mud of afflictions, that I beg from them.' 'Furthermore, Great King! I have already obtained a place free from illness, but it is only to heal those beings who are afflicted by afflictions, that I beg from them.' At that time, King Prasenajit of Kosala said to Bhadrika again, 'Arya! I am also poor, without seven treasures, I also live in darkness, I am also submerged in the mud of afflictions, and today I also have the disease of greed. I hope, Arya! Have compassion on me, and I hope you can come to my house often.' At that time, the elder Bhadrika said to King Prasenajit of Kosala, 'Great virtuous King! There is no need for that.' After saying this, he left the king. The Sutra of the Collection of the Buddha's Deeds, Chapter 59, Part 1, on Manilodha Also at that time, the World Honored One was expounding the Dharma to the bhikkhus, and at that time, the elder Manilodha fell asleep and did not notice. At that time, the Buddha said to Manilodha, 'Manilodha! Why are you so drowsy while listening to the Dharma? You should not do this.'

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。汝起莫睡！」從此已后，摩尼婁陀更不睡臥，正以多時，不得睡故，壞其肉眼，唯以天眼，觀世間色。

爾時，世尊告比丘言：「汝諸比丘！於我聲聞諸弟子中，清凈梵行，最第一者，所謂摩尼婁陀是也。」

又於一時，摩尼婁陀數數縫綻諸衣裳等，又時五指總持五針。

爾時，長老大目揵連詣向其所，而語之言：「摩尼婁陀！汝今共我遊行去來。」爾時，長老摩尼婁陀報目連言：「長老目連！且住且住！待我衣成。」

爾時，目連復語長老摩尼婁陀：「汝今若以神通縫者，愿速成就，若以今意所欲成者，亦愿早成。」摩尼婁陀縫此衣時，其針綖脫，爾時長老摩尼婁陀，獨自唱言：「世間誰樂欲作功德？與我穿針。」

爾時，世尊獨在房內，攝心坐禪，乃以清凈天耳，聞此摩尼婁陀作如是語。聞是語已，譬如壯士屈申臂頃，即于本處，不現其身，往至長老摩尼婁陀，住於前已，取針而貫。

爾時，長老摩尼婁陀問言：「是誰為我穿針？」佛告之言：「摩尼婁陀！是我為汝貫穿針耳。」

爾時，一切諸比丘等，傳聞此語云道：「世尊為彼長老摩尼婁陀，以綖穿針。」既聞此語，各各思惟：「世尊猶尚為彼清凈梵行之人，佐助不辦，況復我等，何故默然不相助也？」因爾已后，諸比丘僧，有所作者，各各相助。

時，諸比丘以此因緣，往詣佛所白言：「世尊！其彼長老摩尼婁陀，往于昔日種何善業？今得出家，受具足戒，得羅漢果。世尊復記言：『諸比丘！於我聲聞弟子之中，得凈天眼，最第一者，所謂長老摩尼婁陀比丘是也。』」

作是語已，佛告一切諸比丘言：「汝諸比丘！我念往昔，過去久遠，超于無量阿僧祇劫，有佛出世，名曰然燈如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。彼佛世尊，為諸比丘，說法之時，種種讚歎天眼之事。

「爾時，有一居士之子，名曰大財，來集彼會，坐于眾內，聽說其法。彼居士子，既聽法已，作是思惟：『我今雖復不咨父母舍家出家，我今但可為未來世得天眼故，造諸善根。』作是念已，備辦脂油，得其百㪷，于然燈佛無上正真等正覺所，然燈供養，心起是愿：『愿我來世，值如是佛，彼佛說法，速得證解，于彼世尊聲聞弟子所有天眼，愿我第一

『你起來，不要睡覺！』 從此以後，摩尼婁陀不再睡覺，因為長時間不睡覺，他的肉眼壞了，只能用天眼觀看世間萬物。 當時，世尊告訴比丘們：『各位比丘！在我的聲聞弟子中，清凈修行最第一的，就是摩尼婁陀。』 又在某個時候，摩尼婁陀多次縫補破舊的衣物，有時五指同時拿著五根針。 當時，長老大目犍連來到他那裡，對他說：『摩尼婁陀！你現在和我一起走吧。』 當時，長老摩尼婁陀回答目犍連說：『長老目犍連！請稍等一下！等我把衣服縫好。』 當時，目犍連又對長老摩尼婁陀說：『如果你用神通縫，希望你迅速完成；如果用你現在的意願完成，也希望你早點完成。』 摩尼婁陀縫這件衣服時，針線脫落了，當時長老摩尼婁陀獨自說道：『世間誰樂意做功德？幫我穿針。』 當時，世尊獨自在房間里，收攝心神坐禪，用清凈的天耳，聽到了摩尼婁陀說這樣的話。聽到這話后，就像壯士屈伸手臂一樣，立刻從原地消失，來到長老摩尼婁陀面前，站在他面前，拿起針穿上了線。 當時，長老摩尼婁陀問道：『是誰幫我穿針？』 佛告訴他說：『摩尼婁陀！是我幫你穿的針。』 當時，所有的比丘們都傳開了這件事，說道：『世尊為長老摩尼婁陀穿針。』 聽到這話后，他們各自思索：『世尊尚且為清凈修行的他，幫助他完成不了的事情，更何況我們，為什麼默默不相助呢？』 從那以後，比丘僧眾，凡是有需要做的事情，都互相幫助。 當時，比丘們因為這件事，來到佛陀那裡稟告說：『世尊！長老摩尼婁陀過去種了什麼善業？今生得以出家，受具足戒，證得羅漢果。世尊還記說：『各位比丘！在我的聲聞弟子中，得到清凈天眼最第一的，就是長老摩尼婁陀比丘。』 說完這些話后，佛陀告訴所有的比丘們：『各位比丘！我記得過去很久很久以前，超越了無量阿僧祇劫，有一位佛出世，名叫燃燈如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。那位佛世尊，為比丘們說法時，種種讚歎天眼的事情。 『當時，有一位居士的兒子，名叫大財，來到法會，坐在人群中，聽聞佛法。那位居士的兒子，聽完佛法后，這樣思索：『我現在即使不稟告父母就舍家出家，我也可以爲了未來世得到天眼，造作各種善根。』 這樣想著，他準備了油脂，得到一百斛，在燃燈佛無上正真等正覺那裡，點燈供養，心中發願：『愿我來世，遇到這樣的佛，那位佛說法，我能迅速證悟，在那位世尊的聲聞弟子中，我的天眼是第一的。』

'Get up, don't sleep!' From then on, Maniloda no longer slept. Because he did not sleep for a long time, his physical eyes deteriorated, and he could only use his heavenly eye to observe the world. At that time, the World Honored One told the monks, 'Monks! Among my disciples who are hearers, the foremost in pure conduct is Maniloda.' Also, at one time, Maniloda repeatedly mended his worn-out clothes, sometimes holding five needles with five fingers at the same time. At that time, the elder Mahamoggallana came to him and said, 'Maniloda! Come with me now.' At that time, the elder Maniloda replied to Moggallana, 'Elder Moggallana! Please wait a moment! Wait until I finish sewing the clothes.' At that time, Moggallana again said to the elder Maniloda, 'If you sew with supernatural powers, I hope you will complete it quickly; if you complete it with your current intention, I also hope you will complete it soon.' When Maniloda was sewing this garment, the thread came off the needle. At that time, the elder Maniloda said to himself, 'Who in the world is willing to do meritorious deeds? Help me thread the needle.' At that time, the World Honored One was alone in his room, concentrating his mind in meditation. With his pure heavenly ear, he heard Maniloda say these words. After hearing these words, like a strong man stretching his arm, he immediately disappeared from his original place and came to the elder Maniloda, stood before him, and took the needle and threaded it. At that time, the elder Maniloda asked, 'Who threaded the needle for me?' The Buddha told him, 'Maniloda! It was I who threaded the needle for you.' At that time, all the monks spread the word, saying, 'The World Honored One threaded the needle for the elder Maniloda.' After hearing this, they each thought, 'The World Honored One still helps him, who is of pure conduct, with things he cannot accomplish, let alone us. Why do we remain silent and not help each other?' From then on, the monastic community, whenever there was something to be done, helped each other. At that time, the monks, because of this incident, went to the Buddha and reported, 'World Honored One! What good deeds did the elder Maniloda plant in the past? That in this life he was able to leave home, receive full ordination, and attain the fruit of an Arhat. The World Honored One also said, 'Monks! Among my disciples who are hearers, the foremost in obtaining the pure heavenly eye is the monk Maniloda.' After saying these words, the Buddha told all the monks, 'Monks! I remember in the past, a long, long time ago, beyond immeasurable asamkhya kalpas, a Buddha appeared in the world, named Dipankara Tathagata, Arhat, Samyaksambuddha, Vidyacharana-sampanna, Sugata, Lokavid, Anuttara, Purushadamyasarathi, Shastha Devamanushyanam, Buddha, Bhagavan. That Buddha, the World Honored One, when teaching the Dharma to the monks, praised the heavenly eye in various ways. 'At that time, there was a householder's son named Great Wealth, who came to the assembly, sat among the crowd, and listened to the Dharma. After listening to the Dharma, that householder's son thought, 'Even if I do not ask my parents to leave home and become a monk, I can still cultivate various roots of goodness for the sake of obtaining the heavenly eye in the future.' Thinking this, he prepared oil, obtaining one hundred hu, and offered lamps to Dipankara Buddha, the unsurpassed, true, and perfectly enlightened one, making this vow in his heart: 'May I in the future meet such a Buddha, and when that Buddha teaches the Dharma, may I quickly attain enlightenment, and among the disciples who are hearers of that World Honored One, may my heavenly eye be the foremost.'

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。』又發是愿：『生生世世，不墮惡道。』爾時，然燈如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，告彼居士子大財言：『于未來世有佛，名曰釋迦牟尼多他伽多、阿羅訶、三藐三佛陀，十號具足，于彼世尊聲聞弟子，得天眼者，汝當第一。』」爾時，佛告諸比丘言：「汝等比丘！或有心疑，彼時然燈佛邊，大富居士子大財者？此即摩尼婁陀是也。」

爾時，佛復告諸比丘作如是言：「我念往昔，久遠之時，有一賊人，于闇夜中，行在小徑，欲為竊盜，至於半路，其鞋綱斷。

「爾時，彼處有一辟支佛舍利塔，于其塔所，時有一人，然燈求福供養承事，而彼燈油，將欲盡滅。其賊至彼，見燈欲盡，為欲續彼斷鞋綱故，遂益其脂，又以箭鏃，挑出燈炷。爾時，彼燈還得明熾。

「爾時，彼賊見燈明已，去邊不遠，續彼鞋綱。因彼明故，得見彼塔。見彼塔已，遂得心凈，得心凈已，發如是愿：『此塔是誰？愿我來世，當值此塔本體世尊，或勝此者，若彼世尊所說之法，愿我聞已，速得知解，于彼世尊所有聲聞弟子之中，得天眼者，最為第一。又愿當來，生生世世，不墮惡道。』」

佛本行集經卷第六十

隋天竺三藏阇那崛多譯摩尼婁陀品下

爾時，佛告諸比丘言：「汝諸比丘！彼時賊人在於辟支佛塔之前，益燈明者，其人是誰？莫作異見，摩尼婁陀比丘是也。摩尼婁陀，往昔作于大居士子，名曰大財，於後復作行賊盜人，為辟支佛舍利塔中，添益燈油，以清凈心，乞如是愿：『愿我來世，莫生惡道。』由彼業報，生世不曾墮惡道中，恒于天人，往反受樂。而於彼時，復乞是愿：『愿我來世，恒常值遇如是世尊，或勝此者，彼所說法，愿我速解。』由彼業報，今得值我如是世尊，復於我邊，獲得出家，受具足戒。而於彼時，復乞是愿：『愿我于彼世尊所有弟子之中，得天眼者，我為第一。』由彼業報，今於我法聲聞弟子，得天眼中，其第一也。

「汝諸比丘！摩尼婁陀，昔有如是種殖善根，由彼業力，今得出家，受具足戒得羅漢果。汝諸比丘！我復授記，於我聲聞弟子之中，摩尼婁陀，最為第一

現代漢語譯本：『又發願說：』愿我生生世世，不墮入惡道。』當時，燃燈如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，告訴那位居士子大財說：『在未來的世間，將有一位佛，名叫釋迦牟尼多他伽多、阿羅訶、三藐三佛陀，十號具足。在那位世尊的聲聞弟子中，得到天眼的人，你將是第一。』當時，佛告訴眾比丘說：『你們這些比丘！或許有人心中疑惑，那時在燃燈佛身旁的大富居士子大財是誰？他就是摩尼婁陀。』 現代漢語譯本：當時，佛又告訴眾比丘說：『我回憶過去，很久遠的時候，有一個賊人，在黑暗的夜晚，走在小路上，想要偷盜。走到半路，他的鞋帶斷了。』 現代漢語譯本：『當時，那裡有一座辟支佛的舍利塔。在塔的旁邊，當時有一個人，點燈祈福，供養承事。而那燈油，將要燃盡。那個賊人走到那裡，看見燈快要滅了，爲了接續他斷了的鞋帶，就新增了燈油，又用箭鏃挑出燈芯。當時，那燈又重新明亮起來。』 現代漢語譯本：『當時，那個賊人看見燈亮了，在不遠的地方，接續他的鞋帶。因為燈光，他看見了那座塔。看見那座塔后，他的心就清凈了。心清凈后，他發了這樣的愿：』這座塔是誰的？愿我來世，能夠遇到這座塔的本體世尊，或者比他更殊勝的。如果那位世尊所說的法，愿我聽聞后，能夠迅速理解，在那位世尊的所有聲聞弟子中，得到天眼的人，成為第一。又愿我將來，生生世世，不墮入惡道。』 現代漢語譯本：佛本行集經卷第六十，隋天竺三藏阇那崛多譯摩尼婁陀品下 現代漢語譯本：當時，佛告訴眾比丘說：『你們這些比丘！那時在辟支佛塔前，新增燈油的人，是誰呢？不要有其他的想法，他就是摩尼婁陀比丘。摩尼婁陀，過去曾做過大居士子，名叫大財，後來又做過行竊的盜賊，爲了辟支佛的舍利塔，新增燈油，以清凈的心，祈求這樣的願望：』愿我來世，不要墮入惡道。』由於這個業報，他生生世世不曾墮入惡道，常常在天人和人之間，往返享受快樂。而在那時，他又祈求這樣的願望：』愿我來世，常常遇到這樣的世尊，或者比他更殊勝的，他所說的法，愿我迅速理解。』由於這個業報，現在得以遇到我這樣的世尊，又在我這裡，獲得出家，受具足戒。而在那時，他又祈求這樣的願望：』愿我在那位世尊的所有弟子中，得到天眼的人，成為第一。』由於這個業報，現在在我的佛法聲聞弟子中，得到天眼的人，他是第一。 現代漢語譯本：『你們這些比丘！摩尼婁陀，過去有這樣的種植善根，由於這個業力，現在得以出家，受具足戒，證得阿羅漢果。你們這些比丘！我再次授記，在我的聲聞弟子中，摩尼婁陀，是第一。』

English version: 'He further made a vow: 'May I, in all my lives, not fall into evil paths.' At that time, the Tathagata Dipankara, worthy of offerings, perfectly enlightened, perfect in knowledge and conduct, well-gone, knower of the world, unsurpassed, tamer of men, teacher of gods and humans, Buddha, the World Honored One, said to that householder's son, Great Wealth: 'In the future, there will be a Buddha named Shakyamuni Tathagata, Arhat, Samyaksambuddha, possessing all ten titles. Among the disciples of that World Honored One who have attained the divine eye, you will be the first.' At that time, the Buddha told the monks: 'You monks! Perhaps some of you have doubts about who that wealthy householder's son, Great Wealth, was at the time of the Dipankara Buddha? He is none other than Manilodhaka.' English version: At that time, the Buddha again told the monks, saying: 'I recall in the past, a long time ago, there was a thief who, in the dark of night, was walking on a small path, intending to steal. When he reached the halfway point, his shoelace broke.' English version: 'At that place, there was a stupa of a Pratyekabuddha. At that stupa, there was a person at that time, lighting a lamp to seek blessings and make offerings. And the oil in that lamp was about to be extinguished. The thief arrived there, saw that the lamp was about to go out, and in order to fix his broken shoelace, he added oil to the lamp and used an arrowhead to pick out the wick. At that time, the lamp became bright again.' English version: 'At that time, the thief, seeing the lamp lit, went not far away and fixed his shoelace. Because of the light, he saw the stupa. After seeing the stupa, his mind became pure. After his mind became pure, he made this vow: 'Whose stupa is this? May I, in my future life, encounter the World Honored One who is the essence of this stupa, or one even more superior. If the Dharma spoken by that World Honored One, may I, upon hearing it, quickly understand it. Among all the disciples of that World Honored One who have attained the divine eye, may I be the first. And may I, in the future, in all my lives, not fall into evil paths.' English version: The Collection of the Buddha's Deeds, Volume 60, translated by the Tripitaka Master Jnanagupta of India during the Sui Dynasty, the Chapter on Manilodhaka, Part Two English version: At that time, the Buddha told the monks: 'You monks! Who was the person who added oil to the lamp in front of the Pratyekabuddha's stupa at that time? Do not have any other thoughts, it was the monk Manilodhaka. Manilodhaka, in the past, was a great householder's son named Great Wealth, and later he was a thief. For the sake of the Pratyekabuddha's stupa, he added lamp oil, with a pure mind, and made this vow: 'May I, in my future life, not fall into evil paths.' Because of this karmic result, he has never fallen into evil paths in any of his lives, and he has always enjoyed happiness in his comings and goings between gods and humans. And at that time, he also made this vow: 'May I, in my future life, always encounter such a World Honored One, or one even more superior, and may I quickly understand the Dharma spoken by him.' Because of this karmic result, he has now encountered me, such a World Honored One, and has also received ordination and full monastic vows from me. And at that time, he also made this vow: 'May I, among all the disciples of that World Honored One, be the first to attain the divine eye.' Because of this karmic result, he is now the first among my disciples who have attained the divine eye in my Dharma.' English version: 'You monks! Manilodhaka, in the past, planted such good roots. Because of that karmic power, he has now been able to leave home, receive full monastic vows, and attain the fruit of Arhatship. You monks! I again predict that among my disciples, Manilodhaka is the first.'

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。」

復有一時，世尊在於波羅㮈城舊仙居處鹿野苑中，彼時天雨，長老阿難，詣向佛所，頂禮佛足，卻住一面，住一面已，白言：「世尊！今日天雨，無有飲食，當作何計，令諸比丘過一日夜？」佛告阿難：「汝莫愁也！摩尼婁陀比丘！現在福力甚強，今日比丘應當得過一日一夜。」

爾時，長老摩尼婁陀詣向佛所，到已頂禮，卻住一面而白佛言：「世尊！今者受我微供，若食我食，堪令一切諸比丘等過一日夜。」於時，世尊默然受許。爾時，長老摩尼婁陀，于晨朝時，著衣持缽，往至入彼彼羅㮈城。其入城已，未曾告乞，亦更無有親舊識知。當於爾時，忽然即有五百釜食，來至彼前。爾時，長老摩尼婁陀，尋時送彼五百釜食，向鹿苑中，即敷諸座，敷設已訖，往白佛言：「世尊時至，飯食已辦，唯愿就食。」

爾時，世尊日在東方，著衣持缽，共諸比丘，來至食堂，于所敷設，次第而坐。爾時，長老摩尼婁陀見佛及僧次第坐已，奉持如上五百釜食，施佛及僧，恣飽滿已，然後自食。飯食亦訖，共諸比丘，詣向講堂，敷座而坐。

爾時，長老摩尼婁陀坐已即告諸比丘言：「諸長老輩！希有希有！未曾得見如此之事，乃有如此多大果報，多大功德，多大威勢。所以者何？諸長老輩！我念往昔，久遠之時，波羅㮈城有一貧人，無有資財，不立倉庫。于彼之時，波羅㮈城，有辟支佛，依倚而住，名婆斯吒。當爾之時，其城谷貴，人民饑饉，乏少者多，其城內外，多有人死，唯見白骨，處處狼籍。于彼之時，諸出家人，乞食難得，以饑所逼，不能修道。當爾之時，彼辟支佛，于晨朝時，日在東方著衣持缽，入波羅㮈次第乞食，遍歷彼城全無所得，如本洗缽，還出城去。我于爾時，見婆斯吒辟支佛尊，詣向彼邊，到已白言：『善哉大仙！此處乞食，頗得已不？彼尊報我，作如是言：仁者！我今乞食不得？』我于爾時，復白彼尊，作如是言：『尊者！若然，來至我家。』於時家內，唯有一升稗子熟飯，我即喚彼辟支佛尊，命入舍內將彼稗飯，以用奉施。時辟支佛，受我施已，隨意所去。我于彼時，為採薪柴，出至城外，與尸陀林，相去不遠，採取柴木。彼林有一白骨屍骸，忽然起來，抱我項住。我于彼時，欲脫彼尸，慇勤用力，不能得脫

現代漢語譯本：

又有一時，世尊在波羅奈城舊仙人居住的鹿野苑中。當時天降大雨，長老阿難來到佛陀處，頂禮佛足后，退到一旁站立。站定后，他稟告佛陀說：『世尊！今天下雨，沒有食物，該怎麼辦才能讓眾比丘度過這一天一夜呢？』佛陀告訴阿難：『你不要憂愁！摩尼婁陀比丘現在福力很強，今天的比丘們應該可以度過這一天一夜。』 當時，長老摩尼婁陀來到佛陀處，頂禮后，退到一旁稟告佛陀說：『世尊！現在請接受我微薄的供養，如果食用我的食物，可以使一切比丘度過這一天一夜。』這時，世尊默然允許。於是，長老摩尼婁陀在早晨，穿好衣服，拿著缽，前往波羅奈城。他進入城中后，沒有向人乞討，也沒有親戚朋友。就在那時，忽然有五百釜食物來到他面前。當時，長老摩尼婁陀立即將這五百釜食物送到鹿野苑中，鋪設好座位。鋪設完畢后，他去稟告佛陀說：『世尊，時間到了，飯食已經準備好了，請您用餐。』 當時，世尊在太陽升起時，穿好衣服，拿著缽，和眾比丘一起來到食堂，在鋪設好的座位上依次坐下。當時，長老摩尼婁陀看到佛陀和僧眾依次坐好后，就奉上那五百釜食物，供養佛陀和僧眾，讓他們吃飽喝足，然後自己才吃。飯食完畢后，他和眾比丘一起前往講堂，鋪好座位坐下。 當時，長老摩尼婁陀坐下後，就對眾比丘說：『各位長老！真是稀有啊！我從未見過這樣的事情，竟然有如此大的果報，如此大的功德，如此大的威勢。這是為什麼呢？各位長老！我記得在很久很久以前，波羅奈城有一個窮人，沒有財產，也沒有倉庫。當時，波羅奈城有一位辟支佛，名叫婆斯吒，在那裡居住。那時，城裡穀物昂貴，人民飢餓，缺少食物的人很多，城裡城外，很多人死去，到處都是白骨。當時，出家人乞食很難得到，因為飢餓所迫，無法修行。當時，那位辟支佛在早晨，太陽升起時，穿好衣服，拿著缽，進入波羅奈城依次乞食，走遍全城，一無所獲，像往常一樣洗凈缽，出城而去。我當時，看到婆斯吒辟支佛尊，走到他身邊，上前稟告說：『大仙！您在這裡乞食，得到食物了嗎？』那位尊者回答我說：『仁者！我今天乞食沒有得到食物。』我當時，又對那位尊者說：『尊者！既然如此，請到我家來。』當時，我家只有一升稗子煮的飯，我立即請那位辟支佛尊進入家中，將那稗子飯供養給他。當時，辟支佛接受我的供養后，就隨意離開了。我當時，爲了採薪柴，出城到城外，離尸陀林不遠的地方，去採柴。那個林子里有一具白骨屍骸，忽然站起來，抱住我的脖子。我當時，想要掙脫那具屍體，費盡力氣，卻無法掙脫。

English version:

At another time, the World Honored One was in the Deer Park at the old hermitage in Varanasi. At that time, it was raining, and the elder Ananda went to the Buddha, bowed at his feet, and stood to one side. Having stood there, he said to the Buddha, 'World Honored One! Today it is raining, and there is no food. What should we do to allow the monks to pass this day and night?' The Buddha told Ananda, 'Do not worry! The monk Mani-ludha now has very strong merit. The monks today should be able to pass this day and night.' At that time, the elder Mani-ludha went to the Buddha, bowed, and stood to one side, saying to the Buddha, 'World Honored One! Please accept my humble offering. If you eat my food, it can allow all the monks to pass this day and night.' At that time, the World Honored One silently agreed. Then, in the morning, the elder Mani-ludha put on his robes, took his bowl, and went to Varanasi. After entering the city, he did not beg for alms, nor did he have any relatives or acquaintances. At that moment, suddenly five hundred pots of food appeared before him. Then, the elder Mani-ludha immediately sent the five hundred pots of food to the Deer Park and set up seats. After setting up the seats, he went to tell the Buddha, 'World Honored One, the time has come, and the meal is ready. Please come and eat.' At that time, as the sun rose in the east, the World Honored One put on his robes, took his bowl, and came to the dining hall with the monks, sitting in order on the prepared seats. Then, the elder Mani-ludha, seeing that the Buddha and the Sangha were seated in order, offered the five hundred pots of food to the Buddha and the Sangha, allowing them to eat their fill, and then he ate himself. After the meal, he went with the monks to the lecture hall, where they sat on the prepared seats. Then, after sitting down, the elder Mani-ludha said to the monks, 'Venerable elders! How rare! I have never seen such a thing, that there should be such great karmic results, such great merit, such great power. Why is this so? Venerable elders! I remember in the distant past, there was a poor man in Varanasi who had no wealth and no storehouse. At that time, there was a Pratyekabuddha named Vasista living in Varanasi. At that time, the city's grain was expensive, the people were hungry, and many lacked food. Inside and outside the city, many people died, and there were white bones everywhere. At that time, it was difficult for monks to beg for alms, and they were unable to practice due to hunger. At that time, the Pratyekabuddha, in the morning as the sun rose in the east, put on his robes, took his bowl, and entered Varanasi to beg for alms in order. He went through the entire city and received nothing. As usual, he washed his bowl and left the city. At that time, I saw the venerable Pratyekabuddha Vasista and went to him, saying, 'Great sage! Have you received any alms here?' The venerable one replied, 'Good sir! I have not received any alms today.' At that time, I said to the venerable one, 'Venerable one! If that is so, please come to my house.' At that time, I only had one 'sheng' of cooked millet at home. I immediately invited the venerable Pratyekabuddha into my house and offered him the millet. The Pratyekabuddha accepted my offering and left as he pleased. At that time, I went outside the city to gather firewood, not far from the charnel ground. In that forest, a skeleton suddenly stood up and embraced my neck. At that time, I tried to free myself from the corpse, but no matter how hard I tried, I could not break free.'

---

。我于彼日，日落西下，將欲沒時，抱持死屍，來入城內。我入城時，人見我者，而告我言：『咄人何故將此骨尸，而入城內？』我報彼言：『是諸人輩！我今盡力，欲脫此尸，了不能得。汝等若有堪能脫者，當爲我脫。』時彼人輩，詳共捉此骨尸牽挽，盡力望脫，亦不能得。我時漸漸至於家內，望欲脫彼白骨死屍，而彼白骨，悉變成金，自然墮地。我于爾時，作如是念：『我以此金，不可獨用。』作是念已，即詣向彼梵德王邊白言：『大王！當知，我今地得伏藏，大王受取，用為國寶。』時梵德王，喚諸左右而敕之言：『汝等當須隨此人去，其人指授，悉皆受取，將來向此。』

「爾時，左右聞王敕已，即時共我來至家內，我即以金，示彼使人。

「爾時，使人還見死屍白骨如故，見已謂我：『咄哉癡人！汝不癲狂！何故持彼死屍白骨以為金也？』而彼使者還至王所，具說前事。我於後時，復至王邊而白王言：『大王！當知，我得伏藏，事實不虛，惟愿大王！早為納受。』時梵德王，遂即自往至其家內，見彼金藏，還是白骨如本不異，復告我言：『咄哉癡人！汝著癲狂！何為於此白骨死屍而作金想？』我復白彼梵德王言：『大王！當知，此實金也，非是屍骨。』如是再三，作是語已。我于爾時，手執彼金，作是誓言：『若此金寶，為我來作善業報者，愿梵德王亦如是見。』作此誓已，時梵德王看此死屍，還如我見金寶不異，即告我言：『善哉仁者！汝作何等善業因緣？曾事何神？供養何天？供養何仙？而能與汝如是愿也。』我于爾時，白梵德王作如是言：『大王！當知，有一仙人，我曾供給此仙人食。必應是彼神力所致，令我今日得是果報。』時梵德王而告我言：『汝以造作如是善業，故於今日得此果報。汝此果報，無人能奪，從今日後，不須疑慮，隨意而用。』諸長老輩！我于彼時，正以佈施彼辟支佛一食之業，現於爾時即獲果報，所須資財，隨意即辦。正以施彼一食之故，七反生於三十三天，受其福報，乃于彼處三十三天，作帝釋王，復於人中，而為國王，並復得作轉輪聖王，治四天下，為世界主，護持世間，七寶具足，乃至降伏，如法治化。由彼佈施一食果報，命終生天，從天下生在於人間；命盡復得生於天上。流轉如是，更不雜生

現代漢語譯本：那天，太陽西下，快要落山的時候，我抱著一具屍體，進了城。我進城時，有人看見我，就對我說：『喂，你為什麼抱著這具屍體進城？』我回答他們說：『各位！我現在盡力想把這屍體弄掉，卻怎麼也弄不掉。你們如果有人能弄掉它，就幫我弄掉吧。』當時那些人，仔細地一起抓住這具屍體，用力拉扯，想把它弄掉，也弄不掉。我當時漸漸地到了家裡，想把這具白骨屍體弄掉，而那白骨，卻全部變成了金子，自然地掉在地上。我當時，就想：『我不能獨自享用這些金子。』這樣想了之後，就去見梵德王，對他說：『大王！您要知道，我今天在地下得到了寶藏，大王您拿去，用作國家的寶物吧。』當時梵德王，叫來左右的人，命令他們說：『你們應當跟著這個人去，他指給你們的，你們都拿來這裡。』 當時，左右的人聽了王的命令，就立刻和我一起來到家裡，我就把金子給那些使者看。 當時，使者卻看到屍體的白骨還是原來的樣子，看到后就對我說：『喂，你這個瘋子！你沒發瘋吧！為什麼拿著屍體的白骨當成金子？』那些使者就回到國王那裡，把之前的事情都說了。我後來，又去見國王，對國王說：『大王！您要知道，我得到寶藏，這事是真的，不是假的，希望大王您早點接受它。』當時梵德王，就親自到我家，看到那些金子，還是白骨，和原來一樣，沒有變化，又對我說：『喂，你這個瘋子！你發瘋了吧！為什麼把這屍體的白骨當成金子？』我又對梵德王說：『大王！您要知道，這確實是金子，不是屍骨。』這樣說了兩三次之後。我當時，手裡拿著那些金子，發誓說：『如果這些金寶，是因為我過去做的善業而來的，希望梵德王也能看到它們是金子。』發誓之後，當時梵德王看這屍體，也和我看到金寶一樣，就對我說：『好啊，仁者！你做了什麼善業？曾經侍奉過什麼神？供養過什麼天？供養過什麼仙人？才能讓你有這樣的願望？』我當時，對梵德王說：『大王！您要知道，有一個仙人，我曾經供給他食物。一定是他的神力所致，讓我今天得到這樣的果報。』當時梵德王對我說：『你因為做了這樣的善業，所以今天得到這樣的果報。你得到的果報，沒有人能奪走，從今天以後，不用再懷疑，隨便用吧。』各位長老！我當時，只是因為佈施給辟支佛一頓飯的善業，當時就得到了果報，所需要的資財，隨意就能得到。只是因為佈施了一頓飯的緣故，七次生到三十三天，享受福報，還在三十三天做了帝釋天王，又在人間做了國王，還做了轉輪聖王，統治四大部洲，成為世界的主宰，護持世間，七寶具足，甚至降伏一切，依法治理天下。因為佈施一頓飯的果報，命終生天，從天上又生到人間；命盡又生到天上。就這樣流轉，不再投生到其他惡道。

English version: On that day, as the sun was setting, I was carrying a corpse and entered the city. When I entered the city, people saw me and said, 'Hey, why are you bringing this corpse into the city?' I replied to them, 'Everyone! I am trying my best to get rid of this corpse, but I can't. If any of you can get rid of it, please help me.' At that time, those people carefully grabbed the corpse together, pulled hard, trying to get rid of it, but they couldn't. I then gradually reached my home, wanting to get rid of the white bone corpse, but the white bones all turned into gold and naturally fell to the ground. At that time, I thought, 'I cannot enjoy this gold alone.' After thinking this, I went to King Vamadeva and said to him, 'Your Majesty! You should know that I have found a treasure underground today. Your Majesty, please take it and use it as a national treasure.' At that time, King Vamadeva called his attendants and ordered them, 'You should go with this person, and whatever he points out, you should take it and bring it here.' At that time, the attendants, having heard the king's order, immediately came to my house with me, and I showed the gold to those messengers. At that time, the messengers saw that the white bones of the corpse were still the same as before. After seeing this, they said to me, 'Hey, you madman! Are you not crazy? Why are you taking the white bones of a corpse as gold?' Those messengers then returned to the king and told him everything that had happened. Later, I went to see the king again and said to him, 'Your Majesty! You should know that I have found a treasure, and this is true, not false. I hope Your Majesty will accept it soon.' At that time, King Vamadeva went to my house himself and saw that the gold was still white bones, the same as before, without any change. He then said to me, 'Hey, you madman! Are you crazy? Why are you thinking of these white bones of a corpse as gold?' I then said to King Vamadeva, 'Your Majesty! You should know that this is indeed gold, not bones.' After saying this two or three times. At that time, I held the gold in my hand and swore, 'If this gold treasure is the result of the good deeds I have done in the past, I hope King Vamadeva will also see them as gold.' After making this oath, King Vamadeva looked at the corpse and saw it as gold, just as I did. He then said to me, 'Well done, virtuous one! What good deeds have you done? Which god have you served? Which heaven have you made offerings to? Which immortal have you made offerings to? That you can have such a wish?' At that time, I said to King Vamadeva, 'Your Majesty! You should know that there was an immortal, and I once provided him with food. It must be due to his divine power that I have received such a reward today.' At that time, King Vamadeva said to me, 'Because you have done such good deeds, you have received such a reward today. No one can take away the reward you have received. From today onwards, you don't need to doubt it anymore, use it as you please.' Elders! At that time, I only received the reward for the good deed of giving a meal to a Pratyekabuddha. At that time, I received the reward, and the resources I needed were readily available. Just because of giving one meal, I was born in the Thirty-three Heavens seven times, enjoying blessings, and also became the King of the Thirty-three Heavens. I also became a king in the human world, and also became a Chakravartin king, ruling the four continents, becoming the master of the world, protecting the world, possessing the seven treasures, and even subduing everything, governing the world according to the law. Because of the reward of giving one meal, I was born in heaven after death, and from heaven, I was born in the human world; when my life ended, I was born in heaven again. I have been transmigrating like this, and I will no longer be born into other evil realms.

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。我所生處，恒得最勝上妙宮殿，若生人間，生豪貴家，資財豐足，乃至一切無所乏少；如在天身，多受快樂，下生人間，亦復如是。以施一食，因彼果報，今生釋種。我生之日，諸天下來，將五百寶衣覆我身上，地下復有五百伏藏自然現出，皆以佈施一食果報。我之父母，為我造作三種宮殿：一宜夏坐，二宜冬坐，三宜春秋二時居坐。以彼施食果報因緣，我既生於釋種之家，我家爾時，遂即日別漸漸增長，所謂穀米盈溢倉廩，真珠琉璃珊瑚虎魄金銀玉等，無量珍寶，二足四足，無所鮮乏。又以彼時施食果報，我在園苑，我母爾時，欲試我故，辦具空器，以衣覆蓋，送來與我，至其半路，即有諸天種種飲食，悉滿其器。彼食香美，大有氣力。又以施食果報力故，共父相隨，撿挍田作。當爾之時，身患飢渴，遂往赴水，掬取欲飲，其水變成天妙甘露。又以施彼一食之故果報成熟，今來入此波羅㮈城，未曾與彼委曲相識，自然即有五百釜食，來於我前。我受彼食，遣送林中，請佛及僧，供奉此食，悉令佛僧大眾充飽。藉彼業報，我於四事，無所乏短。我施彼食，果業因緣，於世俗樂，亦無所乏；今者出家，于出家樂，亦皆具足。以彼施食果報熟故，今斷生死，得梵行力，所有作者，皆悉已辦，不受後有，至無畏處，至於前所，當得涅槃，得涅槃已，無樂無苦，自然證知。諸長老輩！我于彼時，乃不識是辟支世尊，我若決定知辟支佛，我應尋時更求勝果，求大威德，應求無上廣大果報。」

爾時，長老摩尼婁陀說前語已，重說偈言：

「我自思惟往昔時，　　依住在於波羅㮈， 負賣薪柴以為業，　　值遇尊者婆斯吒， 見已佈施一餐食，　　故生豪貴釋種姓， 其名號曰尼婁陀，　　善解音聲復能舞， 拍手歌詠諷頌等，　　並及一切諸技藝。 我今已自知宿命，　　及以昔世所生處， 往於三十三天上，　　于彼七反往來生， 彼處或作釋天王，　　及以自在天宮內， 一切隨我所造作，　　如是治化于諸天。 復經七反作人主，　　灌頂成就剎利王， 自在大力降伏眾，　　不行刀兵諸戎仗。 如法治化大地中，　　多有無量諸珍寶， 於我境界悉豐饒，　　所生家中大巨富， 資財增長無有數，　　于諸人中最為首

現代漢語譯本：我出生的地方，總是能得到最殊勝美好的宮殿。如果轉生為人，就會出生在富貴之家，資財豐厚充足，乃至一切都不會缺少。如果生在天界，就能享受諸多快樂，即使下生人間，也是如此。因為佈施一餐食物的因緣果報，我今生得以出生在釋迦種姓。我出生的那天，諸天神降臨，用五百件寶衣覆蓋在我身上，地下又有五百處伏藏自然涌現出來，這都是因為佈施一餐食物的果報。我的父母為我建造了三種宮殿：一種適合夏天居住，一種適合冬天居住，還有一種適合春秋兩季居住。因為佈施食物的果報因緣，我出生在釋迦種姓之家，我家那時，就一天天逐漸增長，穀米堆滿糧倉，珍珠、琉璃、珊瑚、琥珀、金銀玉等，無數珍寶，兩足四足的動物，沒有一樣缺少。又因為那時佈施食物的果報，我在園林中，我母親那時，爲了試探我，準備了空器皿，用衣服蓋住，送來給我，走到半路，就有諸天神用各種飲食，把器皿裝滿。那些食物香美，很有營養。又因為佈施食物的果報力，我和父親一起去田里勞作。那時，我感到飢渴，就去取水喝，水變成了天上的甘露。又因為佈施一餐食物的果報成熟，我今天來到這波羅㮈城，還沒和這裡的人詳細認識，自然就有五百釜食物，來到我面前。我接受了那些食物，送到林中，請佛陀和僧眾，供奉這些食物，讓佛陀和僧眾大眾都吃飽。憑藉著那個業報，我在生活所需四事上，沒有缺少。我佈施食物的果報因緣，在世俗的快樂上，也沒有缺少；現在出家，在出家的快樂上，也都很具足。因為佈施食物的果報成熟，現在我斷除了生死，得到了梵行的力量，所有該做的都已完成，不再受後有，到達無畏的境地，到達之前所說的，應當證得涅槃，證得涅槃后，沒有快樂也沒有痛苦，自然證知。諸位長老！我那時，還不認識那位辟支佛世尊，如果我當時就確定知道那是辟支佛，我應該立刻尋求更殊勝的果報，尋求大威德，應該尋求無上廣大的果報。」

當時，長老摩尼婁陀說完前面的話后，又說了偈語：

『我回憶往昔的時候，住在波羅㮈城，以賣柴為生，遇到了尊者婆斯吒，見到他后佈施了一餐食物，所以出生在富貴的釋迦種姓，名字叫做尼婁陀，善於理解聲音，又能歌善舞，拍手歌唱，吟誦等，以及一切技藝。我現在已經知道自己的宿命，以及前世所出生的地方，曾經在三十三天上，在那裡七次往返轉生，在那裡或者做釋天王，或者在自在天宮內，一切都隨著我的造作，這樣統治教化諸天。又經過七次做人主，接受灌頂成為剎利王，自在有力，降伏眾人，不用刀兵戎仗。依法治理大地，擁有無數珍寶，我的領地都非常富饒，出生的家庭非常富有，資財增長沒有限度，在眾人之中最為尊貴。' 現代漢語譯本：我回想過去，住在波羅奈城，以賣柴為生。我遇到尊者婆斯吒，佈施給他一餐飯食，因此轉生為富貴的釋迦族人，名叫尼婁陀。我擅長音律，能歌善舞，拍手吟唱，精通各種技藝。我已憶起宿命，知道自己前世的出生地。我曾七次往返於三十三天，有時是釋天王，有時在自在天宮，一切都隨我意願，我這樣統治著諸天。我又七次轉生為人王，受灌頂成為剎帝利王，擁有自在的力量，降伏眾人，不用刀兵。我依法治理大地，擁有無數珍寶，我的領土富饒，我出生的家庭極其富有，財富增長無盡，在眾人中最為尊貴。

English version: Where I was born, I always obtained the most excellent and wonderful palaces. If I were born as a human, I would be born into a wealthy and noble family, with abundant resources, and nothing would be lacking. If I were born in the heavens, I would enjoy much happiness, and even if I were born in the human realm, it would be the same. Because of the karmic reward of giving one meal, I was born into the Shakya lineage in this life. On the day of my birth, the gods descended and covered me with five hundred precious garments, and five hundred hidden treasures naturally appeared from the ground, all because of the reward of giving one meal. My parents built three palaces for me: one suitable for summer, one suitable for winter, and one suitable for spring and autumn. Because of the karmic cause of giving food, I was born into the Shakya family, and my family gradually grew day by day, with grains overflowing the granaries, and countless treasures such as pearls, lapis lazuli, coral, amber, gold, silver, and jade, and no lack of two-legged or four-legged animals. Also, because of the karmic reward of giving food at that time, I was in the garden, and my mother, wanting to test me, prepared empty vessels, covered them with cloth, and sent them to me. Halfway there, the gods filled the vessels with various foods. The food was fragrant and nutritious. Also, because of the power of giving food, I went with my father to work in the fields. At that time, I felt hungry and thirsty, so I went to get water to drink, and the water turned into heavenly nectar. Also, because the karmic reward of giving one meal had matured, I came to this city of Varanasi today. I had not yet become acquainted with the people here, but naturally, five hundred pots of food came before me. I accepted the food and sent it to the forest, inviting the Buddha and the Sangha to partake of it, and the Buddha and the Sangha were all filled. Because of that karmic reward, I have no lack in the four necessities of life. Because of the karmic cause of giving food, I have no lack in worldly pleasures; now that I have left home, I am also complete in the pleasures of leaving home. Because the karmic reward of giving food has matured, I have now cut off birth and death, obtained the power of pure conduct, and all that needs to be done has been completed. I will no longer be subject to future existence, I have reached the fearless state, and I will attain Nirvana, as mentioned before. After attaining Nirvana, there is neither pleasure nor pain, and it is naturally known. Venerable elders! At that time, I did not recognize that Paccekabuddha, if I had known for sure that he was a Paccekabuddha, I should have immediately sought a more excellent reward, sought great power, and sought the supreme and vast reward.」

At that time, the elder Mani-raudra, having spoken the previous words, spoke the following verses:

『I recall the past, when I lived in Varanasi, making a living by selling firewood. I met the venerable Vasistha, and after seeing him, I gave him a meal. Therefore, I was born into the wealthy Shakya lineage, and my name is Nilaudha. I am skilled in understanding sounds, and I can sing and dance, clap my hands, chant, and I am proficient in all kinds of arts. I now know my past lives, and the places where I was born in previous lives. I have been to the Thirty-three Heavens seven times, and there I was either the king of the gods, or in the palace of the Free Gods. Everything was according to my actions, and I ruled and taught the gods in this way. I have also been a human ruler seven times, receiving the coronation as a Kshatriya king, with free power, subduing the people without using weapons. I ruled the earth according to the law, possessing countless treasures. My territory was very prosperous, and the family I was born into was extremely wealthy, with unlimited growth of wealth, and I was the most honored among all people.』 English version: I recall the past, when I lived in Varanasi, making a living by selling firewood. I met the venerable Vasistha, and gave him a meal. Therefore, I was reborn into the wealthy Shakya clan, named Nilaudha. I am skilled in music, singing, and dancing, clapping my hands and chanting, and I am proficient in all kinds of arts. I have remembered my past lives, and know where I was born in previous lives. I have traveled to the Thirty-three Heavens seven times, sometimes as the king of the gods, sometimes in the palace of the Free Gods. Everything was according to my will, and I ruled the gods in this way. I have also been reborn as a human king seven times, receiving the coronation as a Kshatriya king, possessing free power, subduing the people without using weapons. I ruled the earth according to the law, possessing countless treasures. My territory was prosperous, and the family I was born into was extremely wealthy, with endless growth of wealth, and I was the most honored among all people.

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。 世間五欲悉圓備，　　七寶諸珍無闕少， 皆由我作如是業，　　不曾生於惡道中。 今于釋種得出家，　　得三解脫甘露處， 我為何故得出家，　　棄捨家業來於此？ 正以我獲彼利益，　　故來報佛世尊恩， 世尊知我機熟時，　　為我演說無常法。 若有意所幻化身，　　神通自來至我所， 若我心中有疑惑，　　如是皆悉為我解。 佛所說法無分別，　　還為我說無別法。 我今得聞彼實語，　　如法愛樂而奉行， 如是即得三解脫，　　即是仰報諸佛恩。 我今不樂此命終，　　亦不愛樂此壽命， 但我所受業至時，　　正念思惟當舍壽。 我知未來生死處，　　眾生往來處亦知， 既知此處命終已，　　亦知往至彼處生。 毗舍離境竹林村，　　我于彼林當舍壽， 于彼林中蔚茂處，　　漏盡其下入涅槃。」

爾時，世尊以凈天耳過於人耳，聞彼長老摩尼婁陀，說此過去造業因緣，今昔獲得如是果報。復以妙偈，而陳說之。聞是事已，讚歎欣然。

佛本行集經阿難因緣品第六十

又於一時，長老阿難，被諸梵行大德人輩勸請，令彼奉侍世尊。從爾已來，盡心盡力，意行調適，如來所說，悉皆受持。從如來口所聞之事，或世間事、或出世事，悉能受持，永不忘失，若有人來咨問所疑，亦悉能令彼心歡喜。以是因緣，世尊集眾，告諸比丘，作如是言：「汝諸比丘！於我聲聞弟子之中，多聞利智，侍者之內，阿難比丘是其人也。」時，諸比丘白佛言：「世尊！長老阿難，于往昔時，造何善根？藉彼善根，今生釋種大豪姓家，巨富饒財，大有勢力，乃至一切無所乏少。復以何業？今得出家，受具足戒，得諸聖法，若聞世間出世間事，永不忘失，若有諸人來問所疑，亦悉能令彼心歡喜。世尊復記謂諸比丘：『若知於我聲聞弟子，多聞智慧強記不忘最第一者，此即阿難比丘是也。』」作是語已，佛告諸比丘：「我念往昔，過去世中，久遠之時，還於此處波羅㮈城，有王治化，名曰梵德。彼王爾時，生於二子，一名喜根，二名婆奴(隋言月)。二子之內，喜根為大。其大子者，本性調善，賢直柔和，多有慈心，畏懼諸罪，厭離愛有

現代漢語譯本：世間五種慾望都圓滿具備，各種珍寶沒有缺少，這都是因為我過去所造的善業，所以不曾墮入惡道之中。 現在我在釋迦族中出家，得到了三種解脫的甘露法味，我為何要出家，捨棄家業來到這裡呢？ 正是因為我獲得了這些利益，所以來報答佛陀世尊的恩德，世尊知道我修行的時機成熟，為我演說了無常的道理。 如果我的意念能幻化出身體，神通也會自然來到我這裡，如果我心中有疑惑，這些都會為我解答。 佛陀所說的法沒有分別，還為我說了沒有差別的法，我現在聽聞了這些真實的話語，如法地愛樂並奉行，這樣就能得到三種解脫，這就是報答諸佛的恩德。 我現在不貪戀死亡，也不愛惜生命，但我所受的業報到時，我就會正念思惟地捨棄生命。 我知道未來生死輪迴的地方，也知道眾生往來的去處，我知道自己在此處命終后，也會知道往生到哪裡。 在毗舍離境內的竹林村，我將在那片樹林中捨棄生命，在那片樹林茂盛的地方，漏盡煩惱，進入涅槃。 當時，世尊以清凈的天耳，超越了人耳的聽力，聽到了長老摩尼婁陀所說的過去造業的因緣，以及今昔所獲得的果報。又用美妙的偈頌，來陳述這些道理。聽完這些事後，佛陀讚歎並感到欣慰。 《佛本行集經·阿難因緣品第六十》 又在某個時候，長老阿難被眾梵行大德勸請，讓他侍奉世尊。從那時起，他盡心盡力，意念調和，如來所說，他都全部接受並奉持。從如來口中所聽到的事情，無論是世間事還是出世間事，他都能全部記住，永不忘失，如果有人來詢問疑惑，他也能讓對方心生歡喜。因為這個緣故，世尊召集大眾，告訴眾比丘，說：『你們這些比丘！在我的聲聞弟子中，多聞利智，侍者之中，阿難比丘是這樣的人。』當時，眾比丘對佛說：『世尊！長老阿難在過去世中，造了什麼善根？憑藉這些善根，今生出生在釋迦族的大豪門，巨富饒財，大有勢力，乃至一切都不缺少。又因為什麼業，今生能夠出家，受具足戒，得到各種聖法，如果聽到世間或出世間的事情，永遠不會忘記，如果有人來問疑惑，也能讓對方心生歡喜。』世尊又對眾比丘說：『如果知道我的聲聞弟子中，多聞智慧，記憶力最強，不會忘記的，那就是阿難比丘。』說完這些話后，佛陀告訴眾比丘：『我回憶過去，在久遠的過去世中，還是在這個波羅㮈城，有一位國王治理國家，名叫梵德。這位國王當時生了兩個兒子，一個叫喜根，一個叫婆奴（隋朝時翻譯為月）。兩個兒子中，喜根是老大。這個大兒子，本性調順善良，賢能正直，溫柔和善，多有慈悲心，畏懼各種罪惡，厭離愛慾。'

English version: The five desires of the world are all fully present, and there is no lack of various treasures. This is all due to the good karma I created in the past, so I have never fallen into evil paths. Now I have left home in the Shakya clan and have obtained the nectar of the three liberations. Why did I leave home and abandon my family to come here? It is precisely because I have obtained these benefits that I have come to repay the kindness of the Buddha, the World Honored One. The World Honored One knew that the time for my practice was ripe and explained the principle of impermanence to me. If my mind can transform into a body, then supernatural powers will naturally come to me. If I have doubts in my heart, these will all be resolved for me. The Dharma spoken by the Buddha has no distinctions, and he also spoke to me about the Dharma without differences. Now that I have heard these true words, I will love and practice them according to the Dharma. In this way, I can obtain the three liberations, which is to repay the kindness of all Buddhas. I do not crave death now, nor do I cherish life, but when the karma I have received comes to an end, I will mindfully contemplate and give up my life. I know the places of future births and deaths, and I also know where sentient beings come and go. I know that after I die here, I will also know where I will be reborn. In the bamboo forest village in the territory of Vaishali, I will give up my life in that forest. In that lush place in the forest, I will exhaust my defilements and enter Nirvana. At that time, the World Honored One, with his pure heavenly ear surpassing human hearing, heard the elder Mani Loutuo speak of the causes and conditions of his past karma, and the rewards he had obtained in the past and present. He then used beautiful verses to explain these principles. After hearing these things, the Buddha praised and felt gratified. The Sutra of the Buddha's Original Acts, Chapter Sixty, The Cause of Ananda Also, at one time, the elder Ananda was urged by the great virtuous practitioners to serve the World Honored One. From then on, he devoted himself wholeheartedly, his mind was in harmony, and he accepted and upheld all that the Tathagata said. He remembered everything he heard from the Tathagata's mouth, whether worldly or otherworldly matters, and never forgot them. If anyone came to ask about their doubts, he could also make them happy. Because of this, the World Honored One gathered the assembly and told the monks, saying, 'You monks! Among my disciples who are hearers, those who are learned and intelligent, and among my attendants, the monk Ananda is such a person.' At that time, the monks said to the Buddha, 'World Honored One! What good roots did the elder Ananda create in the past? By virtue of these good roots, he was born into a great and wealthy family of the Shakya clan in this life, with great wealth and power, and nothing lacking. And what karma did he create that he was able to leave home in this life, receive full ordination, obtain various holy dharmas, and never forget anything he heard, whether worldly or otherworldly, and if anyone came to ask about their doubts, he could also make them happy?' The World Honored One then said to the monks, 'If you know that among my disciples who are hearers, the one who is most learned, wise, and has the strongest memory, and does not forget, that is the monk Ananda.' After saying these words, the Buddha told the monks, 'I recall in the past, in a distant past life, still in this city of Varanasi, there was a king who ruled the country named Brahma Deva. This king had two sons at that time, one named Xigen and the other named Bhanu (translated as 'Moon' in the Sui Dynasty). Among the two sons, Xigen was the elder. This elder son was naturally harmonious and good, virtuous and upright, gentle and kind, with much compassion, fearing all sins, and weary of desire.'

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。其彼王子，見其城內為諸王事之所逼切，縣官苦惱，殺害無窮，多有系閉，所謂枷鎖杻械囹圄，地牢固禁，斬截手足，割其耳鼻，挑其眼目。既見此事，遂作是念：『我之父王，百年已往，我身云何當治王位？我今知用如此王位，欲作何事？及我身命，亦知何用？所以者何？今見一切諸眾生輩，以種種苦逼切其身。如我今者，不如舍家出家修道。』作是念已，詣父母邊，白言：『父母！我欲舍家出家修道。』

「爾時，父母報其子言：『汝身是我所愛之子，不離心意，瞻看無厭，我等寧死，不能別汝。我等但使身命存在，終不相放。』如是再過，喜根童子，白父母言：『父母當知！我今必定舍家出家，唯愿父母！哀愍許我。』如是數數咨請父母，而彼父母，遂即聽許舍家出家，而告之言：『汝是我子，如汝所樂，隨汝意也。』爾時，梵德喜根王子，以其父母許得出家，至於他日，舍家剃髮，次第修道而悟緣覺，能作神通變化之事，放光放水，迴天動地，興雲致雨，如是等事，皆悉能辦。彼辟支佛作如是念：『我為何事而得出家？如是之事，我今已辦，已得己利，所作已辦。我今可往本生之地，憐愍父母諸眷屬故，及餘眾生，令作福田。』

「爾時，喜根辟支世尊，次第遊行，至波羅㮈，至彼國已，依住彼城父王梵德庵羅林內。

「爾時，梵德傳聞他說：『喜根童子，已成大仙，還來於此，住我境界。』『我今可往至喜根邊，顯現於彼，問訊慰喻。』時梵德王，以大勢力，嚴盛威風，示現神德，從城而出，有四兵眾，前後圍繞。

「爾時，喜根尊者辟支，遙見父來，而作是念：『此諸人輩！梵德王等，大有威力，我慢貢高，我若隨宜在彼前者，梵德王等必不敬我。』作是念已，飛騰虛空，現諸神變，坐臥經行，半身放煙，半身出火，身上放火，身下出水，示現如是種種神通。

「時，梵德王諸臣百官，見彼尊者大聖辟支飛騰虛空現諸神變，彼等見已，作如是念：『我之童子，雖舍王位今得出家，已成大仙，有大威德，有大神通。』其心爾時，即大歡喜，踴躍無量，遍滿其體，不能自勝，詣彼喜根辟支佛所。王既漸進，佛復下空，王到其所，歡喜敬仰。時辟支佛，下住地上，即便坐于所敷之座

現代漢語譯本：那位王子，看到城內被各種王室事務逼迫，官員們痛苦不堪，殺戮無休無止，許多人被關押，戴著枷鎖、手銬、腳鐐，被囚禁在地牢里，被砍斷手腳，割掉耳朵鼻子，挖去眼睛。看到這些事後，他便產生這樣的想法：『我的父王百年之後，我將如何治理王位？我現在知道，擁有這樣的王位，我又能做什麼呢？我的生命，又有什麼用呢？為什麼呢？因為我看到一切眾生，都遭受著各種痛苦的折磨。像我今天這樣，不如捨棄家庭，出家修行。』有了這個想法后，他來到父母身邊，說道：『父母！我想要捨棄家庭，出家修行。』 當時，父母對他們的兒子說：『你是我們最愛的兒子，我們對你寸步不離，看你永遠不會厭倦，我們寧願死去，也不能和你分開。只要我們還活著，就絕不會放你走。』這樣過了幾次，喜根童子對父母說：『父母應該知道！我今天一定要捨棄家庭，出家修行，只希望父母！可憐我，允許我吧。』這樣多次請求父母，他的父母最終同意他捨棄家庭出家，並告訴他說：『你是我的兒子，就按你喜歡的，隨你的意願吧。』當時，梵德喜根王子，因為父母允許他出家，到了其他日子，就捨棄家庭，剃掉頭髮，次第修行，最終領悟了緣覺，能夠施展神通變化，放出光芒，噴出水流，使天搖地動，興云降雨，諸如此類的事情，都能辦到。那位辟支佛這樣想：『我爲了什麼而出家呢？這樣的事情，我現在已經辦到了，已經得到了自己的利益，該做的事情已經做完了。我現在可以回到我出生的地方，憐憫我的父母和親屬，以及其他眾生，讓他們成為福田。』 當時，喜根辟支世尊，次第遊歷，到達波羅㮈，到達那個國家后，住在那個城市他父親梵德的庵羅林內。 當時，梵德聽說別人說：『喜根童子，已經成為大仙，又回到這裡，住在我的領地。』『我現在可以去喜根那裡，在他面前顯現，問候安慰他。』當時，梵德王，帶著強大的勢力，威嚴的氣勢，展示著神聖的德行，從城裡出來，有四種軍隊，前後圍繞。 當時，喜根尊者辟支，遠遠地看到父親來了，就想：『這些人！梵德王等人，很有權勢，傲慢自大，如果我隨便地出現在他們面前，梵德王等人一定不會尊敬我。』有了這個想法后，他飛騰到空中，顯現各種神通變化，或坐或臥或行走，半身放出煙霧，半身噴出火焰，身上放出火焰，身下噴出水流，展示了這樣各種神通。 當時，梵德王的各位大臣和官員，看到那位尊者大聖辟支飛騰在空中，顯現各種神通變化，他們看到后，這樣想：『我的兒子，雖然捨棄了王位，現在出家，已經成為大仙，有大威德，有大神通。』他們當時的心中，就非常歡喜，激動不已，遍佈全身，無法自持，就來到喜根辟支佛那裡。國王漸漸走近，佛又從空中下來，國王到達他那裡，歡喜敬仰。當時，辟支佛，下到地上，就坐在鋪好的座位上。

English version: That prince, seeing that the city was being oppressed by various royal affairs, the officials were suffering, the killings were endless, and many people were imprisoned, wearing shackles, handcuffs, and fetters, being held in dungeons, having their hands and feet cut off, their ears and noses cut off, and their eyes gouged out. After seeing these things, he had this thought: 『After my father king passes away in a hundred years, how will I govern the throne? Now that I know, what can I do with such a throne? And what is the use of my life? Why is that? Because I see all living beings suffering from various kinds of torment. As I am today, it would be better to abandon my family and become a monk to cultivate the Way.』 After having this thought, he went to his parents and said: 『Parents! I want to abandon my family and become a monk to cultivate the Way.』 At that time, the parents said to their son: 『You are our most beloved son, we never leave your side, we never tire of looking at you, we would rather die than be separated from you. As long as we are alive, we will never let you go.』 After this happened several times, the boy Xigen said to his parents: 『Parents should know! Today I must abandon my family and become a monk, I only hope that my parents! Have pity on me and allow me.』 After repeatedly asking his parents, his parents finally agreed to let him abandon his family and become a monk, and told him: 『You are my son, do as you like, according to your wishes.』 At that time, Prince Fande Xigen, because his parents allowed him to become a monk, on another day, he abandoned his family, shaved his head, and cultivated the Way step by step, and finally realized the Pratyekabuddha, able to perform supernatural transformations, emit light, spray water, make the sky shake and the earth move, cause clouds to rise and rain to fall, and all such things could be done. That Pratyekabuddha thought: 『Why did I become a monk? Such things, I have already done now, I have already obtained my own benefit, and what should be done has been done. Now I can return to the place where I was born, to have compassion for my parents and relatives, and other living beings, so that they can become fields of merit.』 At that time, the World Honored One Xigen Pratyekabuddha, traveled in order, arrived at Varanasi, and after arriving in that country, lived in the Amra Grove of his father Fande in that city. At that time, Fande heard others say: 『The boy Xigen has become a great immortal, and has returned here, living in my territory.』 『Now I can go to Xigen, appear before him, and greet and comfort him.』 At that time, King Fande, with great power, majestic aura, and displaying divine virtue, came out of the city, with four kinds of troops surrounding him. At that time, the Venerable Xigen Pratyekabuddha, seeing his father coming from afar, thought: 『These people! King Fande and others, are very powerful, arrogant and conceited, if I casually appear in front of them, King Fande and others will certainly not respect me.』 After having this thought, he flew into the sky, displaying various supernatural transformations, sitting, lying down, or walking, half of his body emitting smoke, half of his body emitting flames, flames emitting from his body, and water flowing from under his body, displaying such various supernatural powers. At that time, the ministers and officials of King Fande, seeing that the Venerable Great Sage Pratyekabuddha was flying in the sky, displaying various supernatural transformations, after seeing this, they thought: 『My son, although he abandoned the throne, now he has become a monk, and has become a great immortal, with great virtue and great supernatural powers.』 At that time, their hearts were very happy, excited, and filled their whole bodies, unable to control themselves, and they went to the place of Xigen Pratyekabuddha. As the king gradually approached, the Buddha came down from the sky again, and the king arrived at his place, happy and respectful. At that time, the Pratyekabuddha, came down to the ground, and sat on the prepared seat.

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「爾時，梵德到辟支邊，頂禮佛足，卻住一面，坐一面已。時辟支佛，少說諸法，令王歡喜踴躍無量，顯示善事。

「爾時，大王從辟支佛，聽聞法已，歡喜踴躍，白辟支言：『善哉大仙！今受我請，常住我家，我為尊者，當作伽藍經行房窟，四事供養，心所樂者，悉皆辦與。若欲哀愍諸眾生故，村落城邑，欲行乞食，任意所行，我不障礙。』辟支佛尊，默然而受父王所請。於時彼王，見彼尊者喜根緣覺默然受請，即辦種種諸供養具，經行房窟，四事供養，悉持施與，自余須者，一切辦給。

「爾時，喜根辟支仙人，為欲憐愍諸眾生故，入城乞食，如此之時，即得入城。其月王子，日別至於喜根仙人辟支佛邊，承事供養，于諸法中，心有所疑，時時往問彼辟支佛。其辟支佛，或被婆奴王子所問，默然不答。唯于諸指，出其光炎。爾時婆奴作如是念：『此辟支佛，大有神通，而無才辯。』

「爾時，喜根尊者辟支告婆奴言：『婆奴王子！汝來出家，汝今若其不肯出家，我定知汝命終之後必墮惡道。若其出家，汝亦應當成就大仙，有大神通。』爾時婆奴詣向父母，白如是言：『善哉父母！喜根仙人，今已出家，我今意欲隨出家也，唯愿父母！哀愍許我。』而彼父母，遂不許可。婆奴王子，猶故數數至彼喜根仙人之所，承事供養。其辟支佛，複數語彼婆奴王子：『汝當出家。』婆奴王子復報兄言：『父母今日決不聽我舍家出家，事云何也？』

「爾時，王子婆奴面上色相出現，於七日內必當命終。爾時，喜根辟支仙人告婆奴言：『汝來婆奴！汝必當須舍家出家。何以故？汝熟相現，於七日內必當命終。』爾時婆奴至父母邊白言：『父母！唯愿放我舍家出家。』

「爾時，喜根辟支世尊，亦即詣向自父母邊，白言：『父母！汝等當放婆奴出家。所以者何？其相出現，七日之內定當命終。以此因緣，父母必當與彼別離。以是定故，寧放出家，在於法內，取于命終，莫令在家取命終也。』父母報言：『婆奴王子於七日內必取命終，與我別者，我今當許舍家出家。』

「婆奴王子，當於爾時，即剃鬚發，著袈裟衣，其出家已，於七日中，供養恭敬，事彼喜根。時辟支佛，教授威儀，過六日已

現代漢語譯本：當時，梵德來到辟支佛的身邊，頂禮佛足，然後退到一旁站立，坐在一邊。這時，辟支佛稍微講了一些佛法，使國王歡喜踴躍，心情無比愉悅，並展示了善行。 現代漢語譯本：當時，大王從辟支佛那裡聽聞佛法后，歡喜踴躍，對辟支佛說：『太好了，大仙！現在接受我的邀請，常住在我家吧。我將為尊者建造伽藍（寺院），經行（禪修）的房舍和洞窟，並提供衣食住行四種供養，凡是您所喜歡的，我都會全部辦到。如果爲了憐憫眾生，您想去村落或城市乞食，可以隨意前往，我不會阻礙。』辟支佛尊者默然接受了國王的邀請。當時，國王看到這位尊者喜根緣覺默然接受邀請，立即準備了各種供養品，經行房舍和洞窟，以及衣食住行四種供養，全部施與，其餘所需的，也全部供給。 現代漢語譯本：當時，喜根辟支仙人爲了憐憫眾生，進入城市乞食，這時，他得以進入城中。王子婆奴每天都到喜根仙人辟支佛那裡，侍奉供養，對於佛法中的疑問，時常去請教辟支佛。辟支佛有時被婆奴王子詢問，卻默然不答，只是從手指中放出光芒。當時，婆奴心想：『這位辟支佛，雖然有大神力，卻沒有辯才。』 現代漢語譯本：當時，喜根尊者辟支佛對婆奴說：『婆奴王子！你來出家吧。如果你現在不肯出家，我肯定知道你命終之後必定墮入惡道。如果出家，你也應當成就大仙，擁有大神力。』當時，婆奴去見父母，對他們說：『太好了，父母！喜根仙人已經出家，我現在也想跟隨出家，希望父母能夠憐憫允許我。』但是他的父母沒有同意。婆奴王子仍然多次去喜根仙人那裡，侍奉供養。辟支佛又多次對婆奴王子說：『你應該出家。』婆奴王子又對哥哥說：『父母今天堅決不讓我舍家出家，這該怎麼辦呢？』 現代漢語譯本：當時，王子婆奴的臉上出現了異樣的氣色，預示著他將在七天內死去。當時，喜根辟支仙人對婆奴說：『你來，婆奴！你必須舍家出家。為什麼呢？因為你的死相已經顯現，七天內必定會死去。』當時，婆奴去見父母，對他們說：『父母！希望你們允許我舍家出家。』 現代漢語譯本：當時，喜根辟支世尊也去見自己的父母，對他們說：『父母！你們應當允許婆奴出家。為什麼呢？因為他的死相已經顯現，七天之內必定會死去。因為這個緣故，父母必定會與他分離。既然如此，不如讓他出家，在佛法中死去，不要讓他在家死去。』父母回答說：『如果婆奴王子在七天內必定死去，與我們分離，我們就允許他舍家出家。』 現代漢語譯本：婆奴王子當時就剃去鬚髮，穿上袈裟，出家之後，在七天中，供養恭敬，侍奉喜根。當時，辟支佛教導他威儀，過了六天之後

English version: At that time, Bhadra went to the Pratyekabuddha, bowed at his feet, and stood to one side, having sat down on one side. Then, the Pratyekabuddha spoke a little Dharma, causing the king to rejoice and be immensely delighted, and displayed good deeds. English version: At that time, the great king, having heard the Dharma from the Pratyekabuddha, rejoiced and was delighted, and said to the Pratyekabuddha: 'Excellent, great sage! Now accept my invitation and stay at my home. I will build a monastery (vihara), meditation chambers, and caves for the venerable one, and provide the four requisites (clothing, food, lodging, and medicine). Whatever you desire, I will provide. If you wish to go to villages or cities to beg for alms out of compassion for sentient beings, you may go as you please, and I will not hinder you.' The Pratyekabuddha venerable one silently accepted the king's invitation. At that time, the king, seeing that the venerable one, Hri-kara Pratyekabuddha, had silently accepted the invitation, immediately prepared various offerings, meditation chambers, and caves, and the four requisites, and gave them all. Whatever else was needed, he provided. English version: At that time, the Hri-kara Pratyekabuddha, out of compassion for sentient beings, entered the city to beg for alms, and at this time, he was able to enter the city. The prince Bhanu went daily to the Hri-kara Pratyekabuddha, served and made offerings, and when he had doubts about the Dharma, he would often ask the Pratyekabuddha. Sometimes, when Prince Bhanu asked, the Pratyekabuddha would remain silent, only emitting flames of light from his fingers. At that time, Bhanu thought: 'This Pratyekabuddha has great supernatural powers, but no eloquence.' English version: At that time, the venerable Hri-kara Pratyekabuddha said to Bhanu: 'Prince Bhanu! Come and renounce the world. If you do not renounce the world now, I know for certain that after your death, you will fall into evil realms. If you renounce the world, you should also become a great sage with great supernatural powers.' At that time, Bhanu went to his parents and said to them: 'Excellent, parents! The Hri-kara sage has already renounced the world, and now I also wish to follow him and renounce the world. I hope that my parents will have compassion and allow me.' But his parents did not agree. Prince Bhanu still went to the Hri-kara sage many times, serving and making offerings. The Pratyekabuddha repeatedly said to Prince Bhanu: 'You should renounce the world.' Prince Bhanu then said to his brother: 'My parents are determined not to let me leave home and renounce the world today. What should I do?' English version: At that time, a strange color appeared on Prince Bhanu's face, indicating that he would die within seven days. At that time, the Hri-kara Pratyekabuddha said to Bhanu: 'Come, Bhanu! You must leave home and renounce the world. Why? Because the signs of your death have appeared, and you will surely die within seven days.' At that time, Bhanu went to his parents and said to them: 'Parents! I hope you will allow me to leave home and renounce the world.' English version: At that time, the Hri-kara Pratyekabuddha also went to his own parents and said to them: 'Parents! You should allow Bhanu to renounce the world. Why? Because the signs of his death have appeared, and he will surely die within seven days. Because of this, parents will surely be separated from him. Since this is certain, it is better to let him renounce the world and die within the Dharma, rather than let him die at home.' The parents replied: 'If Prince Bhanu is certain to die within seven days and be separated from us, then we will allow him to leave home and renounce the world.' English version: Prince Bhanu, at that time, shaved his head and beard, put on the monastic robe, and after renouncing the world, for seven days, he made offerings and served Hri-kara with respect. At that time, the Pratyekabuddha taught him the proper conduct, and after six days had passed

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。至其七日，定知命終，哀愍彼故，從坐而起，飛騰虛空，經行坐臥，放煙放火，隱身不現，種種神通。婆奴仙人，見彼喜根辟支佛尊，于虛空中，現於種種神通變化，見已心生歡喜踴躍，遍滿其體，不能自勝，合十指掌，頂禮向彼辟支佛尊。既頂禮已，發如是愿：『愿我來世，恒值如是辟支聖人，或勝此者，彼所說法，愿我聞已，悉令通解。又愿我身，于彼聖人，得為侍者，供養彼聖。又愿來世，得諸神通，所有威力，皆如此佛，若有來問我之義者，我悉為解，令彼歡喜。又愿生生世世之中，不在惡道。』」

爾時，佛告諸比丘言：「汝等比丘！若有心疑，于彼之時，婆奴王子，於七日內，供養于彼辟支佛尊，受教法者？莫作異見，此即阿難比丘是也。于彼之時，婆奴王子以歡喜心，供養喜根辟支佛故，以彼業報，今得生於釋種之家。而於彼邊，乞如是愿：『愿我生生世世之中，不墮惡道。』以彼業報，所生之處，不曾墮于惡道之中，唯生人天，流轉往反，受大快樂。而於彼時，復作是愿：『愿我來世，值遇如是教師聖人，或勝此者，彼所說法，愿我一聞，即得知解。』以是業報，今得值我如是教師，又於我邊，而得出家，受具足戒，得諸聖法。其于彼時乞如是愿：『愿我來世，若當值遇如是教師，我于彼邊，得作侍者，供養彼聖。』藉彼業報，今於我邊，得作侍者，供養於我。其于彼時，又乞是愿：『我于來世，得大神通，得大威力。』藉彼業報，今得成於如是大聖，得大威力。其于彼時，又乞是愿：『若有人來問所疑者，我悉為彼分別解說，令心歡喜。』藉彼業報，今日阿難！有人來問心中所疑，皆悉為解，令心歡喜。」

爾時，佛復告諸比丘作如是言：「汝諸比丘！我念往昔，久遠之時，波羅㮈城，其城有一大富長者，名曰僧薩陀那(隋言王安)。其彼長者，大富饒財，多有生業，猶如毗沙天王無異。家中日別恒有五百辟支佛，來向其家食。其時而有一辟支佛，所持之缽，下底尖小，如牛乳形，其缽所安，或在草上，或簾箔上，隨即傾倒，不得安住。彼時長者僧薩陀那，有一女子，可喜端正，女相具足。其女見彼辟支佛缽傾倒不住，即自脫釧，奉辟支佛，而白之言：『唯愿大仙！取此釧用安其缽下

現代漢語譯本：到了第七天，他確定知道自己將要去世，因為憐憫他的緣故，就從座位上起身，飛騰到空中，或行走或坐臥，放出煙火，隱身不見，展現種種神通。婆奴仙人，看見那位喜根辟支佛尊，在虛空中，顯現種種神通變化，看見後心中生起歡喜踴躍，遍滿全身，不能自已，合起十指，向那位辟支佛尊頂禮。頂禮完畢后，發下這樣的願望：『愿我來世，常常遇到像這樣的辟支聖人，或者比這更殊勝的，他們所說的法，愿我聽聞后，都能通達理解。又愿我的身體，能在那些聖人身邊，作為侍者，供養他們。又愿來世，得到各種神通，所有的威力，都像這位佛一樣，如果有來問我義理的人，我都能為他們解答，讓他們歡喜。又愿生生世世之中，都不墮入惡道。』 那時，佛告訴各位比丘說：『你們各位比丘！如果有人心中疑惑，在那時，婆奴王子，在七天之內，供養那位辟支佛尊，接受教法的人是誰？不要有不同的看法，他就是阿難比丘。在那時，婆奴王子因為歡喜心，供養喜根辟支佛的緣故，憑藉那個業報，今生得以出生在釋迦種姓的家族。並且在那時，他發下這樣的願望：『愿我生生世世之中，不墮入惡道。』憑藉那個業報，他所出生的地方，不曾墮入惡道之中，只是在人天之間，流轉往返，享受極大的快樂。而且在那時，他又發下這樣的願望：『愿我來世，遇到像這樣的導師聖人，或者比這更殊勝的，他們所說的法，愿我一聽，就能理解。』憑藉這個業報，今生得以遇到我這樣的導師，又在我身邊，而出家，受具足戒，得到各種聖法。他在那時發下這樣的願望：『愿我來世，如果遇到像這樣的導師，我能在他們身邊，作為侍者，供養他們。』憑藉那個業報，今生在我身邊，作為侍者，供養我。他在那時，又發下這樣的願望：『我來世，能得到大神通，得到大威力。』憑藉那個業報，今生得以成就如此的大聖，得到大威力。他在那時，又發下這樣的願望：『如果有人來問我所疑惑的問題，我都能為他們分別解說，讓他們心中歡喜。』憑藉那個業報，今天的阿難！有人來問心中所疑惑的問題，他都能為他們解答，讓他們心中歡喜。』 那時，佛又告訴各位比丘說：『你們各位比丘！我回憶過去，很久遠的時候，在波羅㮈城，那個城裡有一位大富長者，名叫僧薩陀那（隋朝時稱為王安）。那位長者，非常富有，有很多產業，就像毗沙天王一樣。他家中每天都有五百位辟支佛，來到他家吃飯。那時，有一位辟支佛，他所持的缽，底部尖小，像牛奶的形狀，他的缽所放的地方，或者在草上，或者在簾子上，都會隨即傾倒，不能安穩地放住。那時，長者僧薩陀那，有一個女兒，非常可愛端莊，具備女子的相貌。他的女兒看見那位辟支佛的缽傾倒不能放穩，就自己脫下鐲子，奉獻給辟支佛，並且對他說：『希望大仙！拿這個鐲子用來墊在缽下。』

English version: On the seventh day, knowing that his life was about to end, out of compassion, he rose from his seat, flew into the sky, walked, sat, and lay down, emitted smoke and fire, made himself invisible, and displayed various supernatural powers. The ascetic Bhanu, seeing the Pratyekabuddha named Hiraka, manifesting various supernatural transformations in the sky, felt joy and elation well up within him, filling his entire body, and unable to contain himself, he joined his palms and bowed to the Pratyekabuddha. After bowing, he made this vow: 'May I in future lives always encounter such Pratyekabuddhas, or even greater ones, and may I, upon hearing their teachings, fully understand them. May I also, in the presence of those holy ones, serve as their attendant, and make offerings to them. May I also in future lives attain all kinds of supernatural powers, and may all my powers be like those of this Buddha. If anyone comes to ask me about the meaning of the Dharma, may I explain it to them, and bring them joy. And may I in all my lives never fall into the evil realms.' At that time, the Buddha said to the monks, 'Monks, if any of you doubt who the prince Bhanu was at that time, who made offerings to the Pratyekabuddha for seven days and received his teachings, do not have any other view. He was the monk Ananda. At that time, because Prince Bhanu made offerings to the Pratyekabuddha Hiraka with a joyful heart, due to that karmic result, he was born into the Shakya clan in this life. And at that time, he made this vow: 'May I in all my lives never fall into the evil realms.' Due to that karmic result, he has never fallen into the evil realms in any of his births, but has only been reborn in the human and heavenly realms, experiencing great happiness. And at that time, he also made this vow: 'May I in future lives encounter such a teacher, or even a greater one, and may I, upon hearing their teachings, immediately understand them.' Due to this karmic result, he has now encountered me as his teacher, and has also left home, received full ordination, and attained the holy Dharma. At that time, he made this vow: 'May I in future lives, if I encounter such a teacher, be able to serve as their attendant and make offerings to them.' Due to that karmic result, he is now serving as my attendant and making offerings to me. At that time, he also made this vow: 'May I in future lives attain great supernatural powers and great strength.' Due to that karmic result, he has now become such a great saint and attained great strength. At that time, he also made this vow: 'If anyone comes to ask me about their doubts, may I explain them clearly and bring them joy.' Due to that karmic result, today Ananda is able to answer the questions of those who come to him with doubts, and bring them joy.' At that time, the Buddha again said to the monks, 'Monks, I remember in the distant past, in the city of Varanasi, there was a wealthy elder named Samghasadana (known as Wang An in the Sui Dynasty). That elder was very rich and had many businesses, like the heavenly king Vaishravana. Every day, five hundred Pratyekabuddhas would come to his house for food. At that time, there was one Pratyekabuddha whose bowl had a small, pointed bottom, like the shape of a milk jug. Wherever his bowl was placed, whether on the grass or on a curtain, it would immediately tip over and could not be placed stably. At that time, the elder Samghasadana had a daughter who was lovely and beautiful, possessing all the marks of a woman. When his daughter saw that the Pratyekabuddha's bowl kept tipping over and could not be placed stably, she took off her bracelet and offered it to the Pratyekabuddha, saying, 'Venerable one, please use this bracelet to place under your bowl.'

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。』爾時彼仙為憐愍故，即取此釧，用安其缽，而彼缽盂，遂不傾動。於時彼女，既見此缽更不傾動安住釧上，歡喜踴躍，遍滿其體，不能自勝，心發是愿：『如此仙人缽安釧上，不傾不倒，我于來世，所聞如是，若世間事，出世間事，悉令憶持。』」

爾時，佛告諸比丘言：「汝等比丘！若有心疑，于彼之時，長者家女，今為誰者？莫作異見，此即阿難比丘是也。由於彼時，以歡喜心，自脫手釧，以奉尊者辟支仙人，安置缽器，因發是愿：『如此仙人，以缽安釧不傾倒故，愿我來世，若有所聞，若世間事、出世間事，悉皆憶持，永不忘失。』由彼業緣，今所聞事，悉不遺忘。」

長老阿難比丘，又時日在東方，著衣持缽，往入舍婆提城乞食。去彼祇樹給孤獨園，猶未至於舍婆提城，于其中間，有一大樹名尸奢波，其樹陰下，多有一切諸婆羅門止息其下。諸婆羅門遙見阿難來欲到邊，各相告言：「汝輩當知！此是沙門瞿曇弟子，于諸聰明，多聞之中，最第一者。」作是語已，阿難便至，白言：「仁者！今請觀此尸奢波樹，合有幾葉。」爾時，阿難觀其樹已，而報彼言：「東枝合有若干百葉，若干千葉，如是南枝、西枝、北枝，皆言合有若干百葉若干千葉。」作是語已，遂即捨去。

爾時，彼諸婆羅門輩，阿難去後，取百數葉，隱藏一邊，阿難回已，諸婆羅門於是復問：「仁者阿難！汝復來也，乞更觀此尸奢波樹，有幾多葉？」

爾時，阿難仰觀樹已，即知如是婆羅門等所擿藏葉若干百數，便即報彼婆羅門言：「東枝合有若干百葉，若干千葉，如是南枝、西枝、北枝，亦言合有若干百葉，若干千葉。」作是語已，便即過去。

爾時，彼等婆羅門輩，生希有心未曾有心，各相謂言：「此之沙門，甚大聰明，有大智慧。」諸婆羅門以此因緣，心得正信，得正信已，其後不久，悉各出家，成羅漢果。

爾時，復有長老分那婆素(隋言井宿)，長老宮毗羅(隋言蛟龍)，長老難提迦等，如是三人，唯得知其出家由緒，不知所生因緣之事，亦不知彼于往昔時，作何業也？或問曰：「當何名此經？」答曰：「摩訶僧祇師！名為大事。

「薩婆多師，名此經為大莊嚴。

「迦葉維師，名為佛生因緣。

「曇無德師，名為釋迦牟尼佛本行

現代漢語譯本：當時，那位仙人出於憐憫，便拿起這個手鐲，把它放在缽下，那個缽盂便不再傾斜晃動。那時，那位女子看到缽不再傾斜晃動，穩穩地放在手鐲上，歡喜雀躍，全身充滿了喜悅，無法自持，心中發願：『如果這位仙人的缽放在手鐲上，不傾斜不倒，我將來所聽聞的一切，無論是世間的事，還是出世間的事，都能全部記住。』 現代漢語譯本：當時，佛陀告訴眾比丘：『你們這些比丘！如果有人懷疑，當時那位長者家的女兒，現在是誰呢？不要有不同的看法，她就是阿難比丘。因為當時，她以歡喜心，自己脫下手鐲，供奉給尊者辟支仙人，用來安放缽器，因此發願：『如果這位仙人，把缽放在手鐲上不傾倒，愿我來世，無論聽到什麼，無論是世間的事，還是出世間的事，都能全部記住，永遠不會忘記。』由於這個業緣，現在所聽聞的事情，全部都不會遺忘。』 現代漢語譯本：長老阿難比丘，有一天早上，穿好衣服，拿著缽，前往舍衛城乞食。他離開祇樹給孤獨園，還沒到舍衛城，在中間的地方，有一棵大樹名叫尸奢波，樹蔭下，有很多婆羅門在那裡休息。那些婆羅門遠遠地看見阿難走來，快要到他們身邊時，互相告訴說：『你們要知道！這是沙門瞿曇的弟子，在所有聰明、多聞的人中，是最第一的。』說完這些話，阿難就到了，他們問阿難說：『仁者！請您看看這棵尸奢波樹，總共有多少片葉子。』當時，阿難看了看那棵樹，然後告訴他們說：『東邊的樹枝總共有若干百片葉子，若干千片葉子，南邊的樹枝、西邊的樹枝、北邊的樹枝，也都各有若干百片葉子，若干千片葉子。』說完這些話，他就離開了。 現代漢語譯本：當時，那些婆羅門們，在阿難離開后，取下幾百片葉子，藏到一邊，阿難回來后，那些婆羅門又問：『仁者阿難！您又來了，請您再看看這棵尸奢波樹，有多少片葉子？』 現代漢語譯本：當時，阿難抬頭看了看樹，立刻知道那些婆羅門藏了多少百片葉子，便告訴那些婆羅門說：『東邊的樹枝總共有若干百片葉子，若干千片葉子，南邊的樹枝、西邊的樹枝、北邊的樹枝，也各有若干百片葉子，若干千片葉子。』說完這些話，他就離開了。 現代漢語譯本：當時，那些婆羅門們，生起了稀有之心，從未有過的心，互相說道：『這位沙門，真是非常聰明，有大智慧。』那些婆羅門因為這個因緣，心中產生了正信，有了正信之後，不久，都各自出家，成就了羅漢果。 現代漢語譯本：當時，還有長老分那婆素（隋朝時稱為井宿），長老宮毗羅（隋朝時稱為蛟龍），長老難提迦等，這三個人，只知道他們出家的緣由，不知道他們出生的因緣，也不知道他們過去世做了什麼業？有人問：『這部經應該叫什麼名字？』回答說：『摩訶僧祇師稱這部經為大事。』 現代漢語譯本：『薩婆多師稱這部經為大莊嚴。』 現代漢語譯本：『迦葉維師稱這部經為佛生因緣。』 現代漢語譯本：『曇無德師稱這部經為釋迦牟尼佛本行。』

English version: At that time, the immortal, out of compassion, took the bracelet and placed it under the bowl, and the bowl no longer tilted or moved. Then, the woman, seeing that the bowl no longer tilted or moved and was resting steadily on the bracelet, was overjoyed, her whole body filled with delight, and she could not contain herself. She made a vow: 'If this immortal's bowl rests on the bracelet without tilting or falling, may I, in future lives, remember everything I hear, whether it be worldly matters or matters beyond the world.' English version: At that time, the Buddha told the monks: 'You monks! If anyone doubts who the daughter of the elder was at that time, do not have different views. She is the monk Ananda. Because at that time, with a joyful heart, she took off her bracelet and offered it to the venerable Pratyekabuddha, using it to support the bowl. Therefore, she made a vow: 'If this immortal places the bowl on the bracelet without it tilting, may I, in future lives, remember everything I hear, whether it be worldly matters or matters beyond the world, and never forget it.' Due to this karmic connection, she now does not forget anything she hears.' English version: The elder monk Ananda, one morning, dressed in his robes, took his bowl, and went to Shravasti to beg for food. He left the Jeta Grove and the Garden of Anathapindika, and before reaching Shravasti, in between, there was a large tree called the Shishapa tree. Under the shade of the tree, many Brahmins were resting. The Brahmins, seeing Ananda coming from afar, about to reach them, told each other: 'You should know! This is a disciple of the Shramana Gautama, the foremost among all the wise and learned.' After saying this, Ananda arrived, and they asked Ananda: 'Reverend one! Please look at this Shishapa tree, how many leaves are there in total?' At that time, Ananda looked at the tree and then told them: 'The eastern branch has several hundred leaves, several thousand leaves, and the southern branch, the western branch, and the northern branch also each have several hundred leaves, several thousand leaves.' After saying this, he left. English version: At that time, those Brahmins, after Ananda left, took several hundred leaves and hid them to one side. After Ananda returned, the Brahmins asked again: 'Reverend Ananda! You have returned, please look again at this Shishapa tree, how many leaves are there?' English version: At that time, Ananda looked up at the tree and immediately knew how many hundred leaves those Brahmins had hidden. He then told the Brahmins: 'The eastern branch has several hundred leaves, several thousand leaves, and the southern branch, the western branch, and the northern branch also each have several hundred leaves, several thousand leaves.' After saying this, he left. English version: At that time, those Brahmins, with a rare and unprecedented feeling, said to each other: 'This Shramana is truly very wise and has great wisdom.' Because of this, those Brahmins developed true faith in their hearts. After having true faith, soon after, they all left home and attained the fruit of Arhatship. English version: At that time, there were also elders Purnavasu (called Jing Su in the Sui Dynasty), elder Kumbhira (called Jiaolong in the Sui Dynasty), and elder Nandika, these three people, only knew the reason for their leaving home, but did not know the circumstances of their birth, nor did they know what karma they had done in their past lives. Someone asked: 'What should this sutra be called?' The answer was: 'The Mahasanghika masters call this sutra the Great Event.' English version: 'The Sarvastivada masters call this sutra the Great Adornment.' English version: 'The Kasyapiya masters call this sutra the Cause of the Buddha's Birth.' English version: 'The Dharmaguptaka masters call this sutra the Fundamental Conduct of Shakyamuni Buddha.'

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。

「尼沙塞師，名為毗尼藏根本

現代漢語譯本：尼沙塞師，名為毗尼藏的根本。

English version: 'Nisase teacher, named the root of the Vinaya Pitaka.'

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