T03n0191_眾許摩訶帝經

大正藏第 03 冊 No. 0191 眾許摩訶帝經

No. 191

佛說眾許摩訶帝經卷第一

西天譯經三藏朝散大夫試鴻臚少卿明教大師臣法賢奉　詔譯

如是我聞

：一時佛在迦毗羅國尼俱陀林中。爾時迦毗羅國有大釋眾而自思惟：「我佛世尊，於過去世何處所生？何姓？何族？有何因緣？」而思惟已，告諸眾曰：「釋迦世尊，於過去世，何處所生？何姓？何族？有何因緣？我等今者欲往佛所而問此義，如佛所說依教受持。」如是言已，與大釋眾即往佛所，頭面禮足依位而坐。爾時迦毗羅國大釋眾白佛言：「世尊！我等大釋眾住迦毗羅國精舍之中，而忽思惟：『我佛世尊於過去世，何處所生？何姓？何族？有何因緣？』我等不知，今與釋眾來詣佛所而問此義。唯愿世尊，為我宣說，我等得聞依教受持。」

爾時世尊為斷眾疑，即說此義告釋眾曰：「我先不欲宣說此義。何以故？所有諸魔外道，若聞此事而復謗言：『沙門憍答摩自說其美，所樂即說、非樂不說，有何所益。』」

爾時大目犍連現在大眾中，即從坐起，瞻仰尊顏目不暫舍。世尊告曰：「目連！彼諸釋眾樂聞於我過去之事，所生之處？何姓？何族？有何因緣？汝今志心而為宣說

現代漢語譯本《大正藏》第03冊，第0191號，《眾許摩訶帝經》

第191號

佛說眾許摩訶帝經卷第一

西天譯經三藏朝散大夫試鴻臚少卿明教大師臣法賢奉詔譯

如是我聞：

一時，佛在迦毗羅國尼俱陀林中。當時，迦毗羅國的大釋迦族人各自思忖：『我們的佛世尊，在過去世是在哪裡出生的？姓什麼？是什麼族？有什麼因緣？』思忖之後，他們告訴眾人說：『釋迦世尊，在過去世是在哪裡出生的？姓什麼？是什麼族？有什麼因緣？我們現在想去佛那裡請問這些道理，按照佛所說的教導來奉行。』說完這些話，他們就和大釋迦族人一起前往佛所在的地方，頭面禮足，然後依序坐下。當時，迦毗羅國的大釋迦族人對佛說：『世尊！我們大釋迦族人住在迦毗羅國的精舍中，忽然思忖：『我們的佛世尊在過去世是在哪裡出生的？姓什麼？是什麼族？有什麼因緣？』我們不知道，現在和釋迦族人一起來到佛這裡請問這些道理。唯愿世尊為我們宣說，我們聽聞後會按照教導奉行。』

當時，世尊爲了消除眾人的疑惑，就說了這個道理，告訴釋迦族人說：『我先前不想宣說這個道理。為什麼呢？因為所有的魔和外道，如果聽到這件事，就會誹謗說：『沙門喬達摩自己說自己的好，喜歡說的就說，不喜歡說的就不說，有什麼好處呢？』』

當時，大目犍連在大眾中，立刻從座位上站起來，瞻仰著佛的尊容，眼睛片刻也不離開。世尊告訴他說：『目連！那些釋迦族人喜歡聽我說過去的事情，出生的地方？姓什麼？是什麼族？有什麼因緣？你現在專心為他們宣說吧。』

English version Taisho Tripitaka Volume 03, No. 0191, The Mahādharma of Universal Acceptance

No. 191

The Buddha Speaks the Mahādharma of Universal Acceptance, Volume 1

Translated by the Tripitaka Master, Minister of the Court of Imperial Sacrifices, Great Master of the Ming Dynasty, Dharma Bhadra, by Imperial Decree

Thus have I heard:

At one time, the Buddha was in the Nyagrodha Grove in the country of Kapilavastu. At that time, the great Shakyas of Kapilavastu were each pondering: 'Where was our Buddha, the World Honored One, born in the past? What was his surname? What was his clan? What were the causes and conditions?' After pondering, they told the assembly: 'Where was Shakyamuni, the World Honored One, born in the past? What was his surname? What was his clan? What were the causes and conditions? We now wish to go to the Buddha and ask about these matters, and follow the teachings of the Buddha.' Having said this, they went with the great Shakya assembly to where the Buddha was, bowed their heads to his feet, and sat down in their respective places. At that time, the great Shakyas of Kapilavastu said to the Buddha: 'World Honored One! We, the great Shakyas, dwelling in the monastery of Kapilavastu, suddenly pondered: 'Where was our Buddha, the World Honored One, born in the past? What was his surname? What was his clan? What were the causes and conditions?' We do not know, and now we have come with the Shakyas to the Buddha to ask about these matters. We beseech the World Honored One to explain it to us, so that we may hear and follow the teachings.'

At that time, the World Honored One, in order to dispel the doubts of the assembly, spoke this meaning, telling the Shakyas: 'I did not want to explain this meaning before. Why? Because all the demons and heretics, if they hear of this matter, will slander and say: 'The Shramana Gautama is praising himself, saying what he likes and not saying what he dislikes, what is the benefit?''

At that time, Mahāmaudgalyāyana was present in the assembly, and immediately rose from his seat, gazing at the Buddha's venerable face, not taking his eyes off him for a moment. The World Honored One said to him: 'Maudgalyāyana! Those Shakyas wish to hear about my past, where I was born? What was my surname? What was my clan? What were the causes and conditions? Now, with a focused mind, explain it to them.'

。」

爾時會中大目犍連默然思惟，經須臾頃收僧伽梨衣安在頭邊，右脅枕臥累足不動入三摩地；而復觀察世尊過去之世，所生之處，若姓、若族及因緣事，如實了知無其錯謬，即便出定于大眾前復坐本座。尊者大目犍連告釋眾曰：「我於三昧觀彼憍答摩往昔之事，世界壞時，彼諸眾生命終之後，而得往生遍靜天中；生彼天已，諸根圓滿身相端嚴，眾苦不生身心適悅，色相光明騰空自在；以天甘味而為飲食，壽量長時無中夭者。爾時大地，大水所生滿虛空中，猶如大海風吹波浪，如煎熟乳其水清涼，為彼后時一切眾生，所食清凈最上地味。」

爾時大目犍連復告眾言：「當爾劫壞，眾生生遍靜天者，以彼天中福壽俱盡，舍遍靜天生於人間，所生之身亦如天界，身相端嚴諸根無缺妙色廣大，自有身光恒常照曜，長壽喜樂騰空自在。于其爾時無日月星辰，無歲數月時等，亦無男女眾生之相；出生地味以為飲食。如是地味甘美細妙，有情食已而生愛著；于其後時貪味轉盛，忽令身體而得沉重，所有光忽然不見，於是世間普皆黑暗。爾時有情見是世間普皆黑暗，種種驚惶心生憂惱，由是世間出現日月及星曜等，始分晝夜及其時候

當時，會中的大目犍連默然思索，過了一會兒，他收起僧伽梨衣放在頭邊，右脅枕臥，雙腿不動，進入三摩地。他又觀察世尊過去世所生之處，包括姓氏、族別以及因緣之事，如實了知，沒有絲毫差錯。他隨即出定，在大眾面前回到自己的座位上。尊者大目犍連告訴釋迦族人說：『我在三昧中觀察到憍答摩往昔之事，在世界毀滅時，那些眾生在死後，得以往生到遍靜天中。生到那裡后，諸根圓滿，身相端莊，沒有痛苦，身心舒適愉悅，容貌光明，能夠騰空自在。他們以天上的甘美食物為食，壽命很長，沒有中途夭折的。當時的大地，被大水所覆蓋，充滿了虛空，就像大海被風吹起波浪一樣。那水像煎熟的牛奶一樣清涼，是後來一切眾生所食用的最清凈、最上等的地味。』當時，大目犍連又告訴眾人說：『當那個劫數毀滅時，那些生到遍靜天的眾生，因為天上的福報和壽命都用盡了，就捨棄遍靜天而生到人間。他們所生的身體也像天界一樣，身相端莊，諸根沒有殘缺，容貌美好而廣大，自身帶有光芒，恒常照耀，長壽喜樂，能夠騰空自在。在那個時候，沒有日月星辰，沒有年歲、月份、時辰等，也沒有男女眾生的分別。他們以地裡生出的美味為食物。這種地味甘美細妙，有情眾生吃了之後就產生了愛戀。後來，他們貪戀美味的心越來越強烈，忽然導致身體變得沉重，自身的光芒也忽然消失，於是世間普遍陷入黑暗。當時，有情眾生看到世間普遍陷入黑暗，都感到驚慌，心中產生憂愁煩惱。因此，世間才出現了日月和星辰等，開始有了白天黑夜和時間。』

At that time, Mahāmaudgalyāyana in the assembly pondered in silence. After a short while, he gathered his sanghati robe and placed it by his head, lying down on his right side with his legs still, entering samadhi. He then observed the places where the World Honored One had been born in past lives, including his clan, lineage, and the causes and conditions, knowing them truthfully without any error. He then emerged from samadhi and returned to his seat before the assembly. The venerable Mahāmaudgalyāyana told the Shakya clan, 'In samadhi, I observed the past lives of Gautama. When the world was destroyed, those beings, after their deaths, were reborn in the Abhasvara Heaven. Having been born there, their faculties were complete, their forms were dignified, they had no suffering, their minds and bodies were comfortable and joyful, their appearances were radiant, and they could fly freely. They ate heavenly ambrosia, and their lifespans were long, without any premature deaths. At that time, the earth was covered by great water, filling the void like the ocean with waves blown by the wind. The water was as cool as boiled milk, and it was the purest and most superior earth essence that all beings would eat later.' Then, Mahāmaudgalyāyana further told the assembly, 'When that kalpa was destroyed, those beings who were born in the Abhasvara Heaven, because their heavenly blessings and lifespans were exhausted, abandoned the Abhasvara Heaven and were born in the human realm. Their bodies were like those in the heavens, with dignified forms, complete faculties, beautiful and vast appearances, and their own light that constantly shone. They had long lives, joy, and could fly freely. At that time, there were no sun, moon, or stars, no years, months, or hours, and no distinction between male and female beings. They ate the delicious flavors that grew from the earth. This earth essence was sweet and subtle, and sentient beings developed an attachment to it after eating it. Later, their craving for the flavors grew stronger, suddenly causing their bodies to become heavy, and their own light suddenly disappeared, so the world was plunged into darkness. At that time, sentient beings, seeing that the world was plunged into darkness, were all terrified and felt sorrow and distress. Therefore, the sun, moon, and stars appeared in the world, and there began to be day and night and time.'

。如是有情壽命長遠無諸病惱，于其地味貪著多者，色相損減而獲醜惡；貪著少者其身色相恒自端嚴，如是隨心分別二相黑白果報。而彼眾生互相憎嫉而成不善，以不善故，由此地味即便隱沒，以隱沒故，令諸眾生心生熱惱，作如是言：『今無所食，深苦！深苦！』又復思惟：『最上地味云何隱沒？未來眾生云何得食？』令生苦惱疲乏之患，而不可知、不可言說。

「爾時大地之中，不久之間即生地餅，其味殊妙馨香甘美，如迦梨尼迦啰花。而諸眾生食此地餅，充益身體長壽安樂，身相端嚴氣力增盛。若諸眾生貪食多者色相損減，貪食少者色相如故無其損減，由此分別二相黑白，而互相非行不善業，令彼地餅隱沒不見。以不見故，而諸眾生復生苦惱，作如是言：『深苦！深苦！』又復思惟：『所生地餅云何隱沒？其義不知，而諸有情即得飢困疲乏之苦，未來眾生當於何食？』由是不久為彼眾生復生林藤，其色殊妙香味甘美。如是有情食此林藤，氣力增盛壽量長遠，形色端嚴人相具足。又彼眾生，貪食多者色相損減，貪食少者色相如故，如是有情分別二相黑白，而互相非行不善業，由是林藤隱沒不見

現代漢語譯本：如果眾生的壽命長久且沒有疾病困擾，那些對地味貪戀過多的，容貌會變得醜陋；貪戀少的，容貌則會保持端莊美麗。他們會根據自己的心念分別這兩種黑白果報。眾生之間互相憎恨嫉妒，從而產生不善的行為。因為這些不善的行為，地味便會消失。地味消失後，眾生心中會感到焦躁不安，並說道：『現在沒有食物了，太痛苦了！太痛苦了！』他們又會思考：『最美味的地味為什麼會消失？未來的眾生又該吃什麼呢？』這讓他們感到痛苦、疲憊，這種痛苦是無法知曉、無法言說的。那時，大地上不久便會生長出地餅，味道非常美妙，香甜可口，如同迦梨尼迦啰花。眾生食用這些地餅后，身體會變得強壯，壽命會延長，生活會安樂，容貌會變得端莊，力量也會增強。如果眾生貪食過多，容貌會變得醜陋；貪食少的，容貌則會保持不變。他們會根據自己的心念分別這兩種黑白果報，並互相指責，做出不善的行為，導致地餅消失不見。因為地餅消失，眾生再次感到痛苦，說道：『太痛苦了！太痛苦了！』他們又會思考：『生長出來的地餅為什麼會消失？其中的道理我們不知道，眾生因此感到飢餓、睏乏。未來的眾生又該吃什麼呢？』不久之後，爲了這些眾生，又會生長出林藤，顏色非常美麗，味道香甜可口。眾生食用這些林藤后，力量會增強，壽命會延長，容貌會變得端莊，具備人的相貌。如果眾生貪食過多，容貌會變得醜陋；貪食少的，容貌則會保持不變。眾生會根據自己的心念分別這兩種黑白果報，並互相指責，做出不善的行為，導致林藤消失不見。

English version: If sentient beings have long lives and are free from illness and suffering, those who are excessively attached to the taste of the earth will have their appearance diminished and become ugly; those who are less attached will maintain their dignified and beautiful appearance. They will discern these two aspects of black and white consequences according to their own thoughts. Beings will hate and envy each other, thus creating unwholesome actions. Because of these unwholesome actions, the taste of the earth will disappear. With its disappearance, beings will feel agitated and say: 『Now there is no food, how painful! How painful!』 They will also ponder: 『Why has the most delicious taste of the earth disappeared? What will future beings eat?』 This will cause them pain and exhaustion, which is unknowable and unspeakable. At that time, within a short period, earth cakes will grow on the earth, with a wonderful taste, fragrant and sweet, like the Kalinikara flower. When beings eat these earth cakes, their bodies will become strong, their lives will be extended, they will live in peace, their appearance will become dignified, and their strength will increase. If beings eat too much, their appearance will diminish; if they eat less, their appearance will remain unchanged. They will discern these two aspects of black and white consequences according to their own thoughts, and they will blame each other, performing unwholesome actions, causing the earth cakes to disappear. Because the earth cakes disappear, beings will again feel pain and say: 『How painful! How painful!』 They will also ponder: 『Why have the earth cakes that grew disappeared? We do not know the reason, and beings are therefore hungry and exhausted. What will future beings eat?』 Soon after, for the sake of these beings, forest vines will grow, with beautiful colors and a sweet and delicious taste. When beings eat these forest vines, their strength will increase, their lives will be extended, their appearance will become dignified, and they will have the characteristics of humans. If beings eat too much, their appearance will diminish; if they eat less, their appearance will remain unchanged. Beings will discern these two aspects of black and white consequences according to their own thoughts, and they will blame each other, performing unwholesome actions, causing the forest vines to disappear.

。既不見已，令諸眾生心生熱惱，作如是言：『苦哉！苦哉！如是美味云何隱沒？其義不知？我等云何而得飲食？』由是不久大地之中，出生自然上味香稻，其稻依時自然成熟。爾時眾生即取食之，亦甚香美，充益肢體壽量長遠。由是爾時食于香稻，漸覺腹內有所妨礙，而即思惟：『云何除去？』作是念已即生二根，男女差別形相各異。爾時有情於色、香、味展轉愛著，于自親愛而以香花、衣服種種供養，復以軟言慰喻歡喜令彼忻慶；若有眾生於己非愛，即便輕毀種種呵責，或以瓦石互相𩰖打行不善行。又彼眾生所有過去正法今為非法，過去律儀今為非律儀，乃至晝夜時分亦顛倒分別；譬如有人以斗量炭，而為平滿不正之行，亦復如是。以倒想故正法為邪，由是香稻亦復隱沒。」

爾時大目犍連告釋眾言：「由香稻隱沒故，令彼眾生逐日諸處尋求稻種而欲種之。時有一人，其性慵懶貪著財利，雖有稻種而不能種。此人知已而告之言：『汝有稻種，與我少分我要種之。』彼人言曰：『我有香稻自要受用，汝今若要我即與汝。於後一日、二日，乃至七日卻還我稻。』此人言曰：『善哉！善哉！若一日、二日，乃至七日，或未得還，如至半月、一月即得還之

現代漢語譯本：既然已經看不見（美味），就讓眾生心中生起煩惱，這樣說道：『苦啊！苦啊！這樣的美味怎麼就消失了呢？它的意義是什麼？我們又該如何獲得食物呢？』因此不久，大地上生長出天然的上等美味香稻，這種稻米按時自然成熟。那時，眾生就取食它，也覺得非常香美，能夠充實身體，延長壽命。因為那時食用香稻，漸漸覺得腹內有所阻礙，就思考：『如何去除呢？』這樣想后，就生出男女兩種根，男女的形貌也各不相同。那時，眾生對色、香、味互相貪戀執著，對於自己親愛的人就用香花、衣服等各種物品供養，又用溫柔的話語安慰，使他們歡喜快樂；如果有眾生不是自己所愛，就輕視譭謗，各種呵斥，或者用瓦片石頭互相擊打，做出不好的行為。而且那些眾生過去所持的正法現在變成了非法，過去的戒律現在變成了非戒律，甚至連白天黑夜的時間也顛倒分別；就像有人用斗來量炭，卻不平滿，行為不正一樣。因為顛倒的想法，所以把正法當成邪法，因此香稻也消失了。那時，大目犍連告訴釋迦族人說：『因為香稻消失的緣故，使得那些眾生每天到處尋找稻種想要種植。當時有一個人，他天性懶惰，貪圖財利，雖然有稻種卻不肯種植。這個人知道后就告訴他說：『你有稻種，分給我一點，我要種植。』那個人說：『我有香稻自己要享用，你現在如果需要，我就給你。過一天、兩天，甚至七天，再把稻子還給我。』這個人說：『好啊！好啊！如果一天、兩天，甚至七天，或者沒有及時歸還，等到半個月、一個月再還也可以。』

English version: Since it was no longer visible, it caused all beings to feel distressed, saying: 'It is bitter! It is bitter! How could such delicious food disappear? What is its meaning? How can we obtain food?' Therefore, before long, naturally superior and delicious fragrant rice grew on the earth, and this rice ripened naturally in due time. At that time, beings took and ate it, finding it very fragrant and delicious, which nourished their bodies and extended their lifespans. Because they ate the fragrant rice at that time, they gradually felt some obstruction in their stomachs, and they pondered: 'How can we remove this?' After thinking this, two roots, male and female, emerged, and their appearances were different. At that time, beings became mutually attached to form, fragrance, and taste, and they offered fragrant flowers, clothes, and various other things to those they loved, and they comforted them with gentle words, making them happy and joyful. If there were beings they did not love, they would despise and slander them, scolding them in various ways, or hitting each other with tiles and stones, engaging in unwholesome actions. Moreover, the righteous Dharma that those beings had held in the past now became non-Dharma, the precepts of the past now became non-precepts, and even the division of day and night was reversed; it was like someone using a bushel to measure charcoal, but not filling it evenly, acting improperly. Because of their inverted thinking, they regarded the righteous Dharma as evil, and therefore the fragrant rice also disappeared.' At that time, Mahāmaudgalyāyana told the Śākya clan: 'Because the fragrant rice disappeared, it caused those beings to search for rice seeds everywhere every day, wanting to plant them. At that time, there was a person who was naturally lazy and greedy for wealth, and although he had rice seeds, he was unwilling to plant them. When this person found out, he said to him: 'You have rice seeds, give me a little, I want to plant them.' That person said: 'I have fragrant rice that I want to enjoy myself, if you need it now, I will give it to you. After one day, two days, or even seven days, return the rice to me.' This person said: 'Good! Good! If it is one day, two days, or even seven days, or if it is not returned in time, it can be returned after half a month or a month.'

。』作是言已，即自思惟：『自前香稻非種自生，不假勤力自在受用；今得稻種，須住田野廣施勤力，晝夜相續方得生長。』

「如是念已，心生苦惱涕淚悲泣。又復思惟：『過去之世，所有眾生色相端正，諸根圓滿人相具足，身心適悅身有光明，騰空自在壽命長遠，所食地味猶如天饌；而於后時，於此美食生貪著故，身即沉重光明即滅，於是世間普皆黑暗。又彼有情貪食少者身相不減，貪食多者身相損減，由此分別二相黑白，互相輕毀行不善行。由是爾時地味即滅，地餅復生，色相殊妙甘美馨香，增益諸根身心適悅，壽命長遠；貪食少者身相不減，貪食多者身相損減，由此分別二相黑白，互相輕毀行不善行。爾時地餅亦復不見，由此非久復生林藤，色相殊妙其味甘善，亦如天食，充益肢體壽命長遠；貪食少者身相不減，貪食多者身相損減，由此分別二相黑白，互相輕毀行不善行。爾時林藤亦復不見，於是世間有自然香稻從地出生，其米香美可長四指，依時成熟其味甘美，充益肢體壽量長遠；由是眾生貪愛增故，所有香稻亦沒不見。是故今者求此稻種住于田野，廣施勤力方得成熟。』

「雖生稻米其米漸小，於是眾生貪著地利，廣占田野競多種植，而行非法生賊盜想，於他田種復行偷盜

現代漢語譯本：他這樣說完，就開始思考：『以前的香稻不是種植而自然生長，不需要辛勤勞作就能自在享用；現在有了稻種，必須住在田野里廣泛地施加勞力，日夜不停才能讓它生長。』這樣想著，他心中苦惱，悲傷地哭泣起來。他又思考：『過去的時候，所有的眾生容貌端正，諸根圓滿，具備人的相貌，身心舒適，身體有光明，能夠騰空自在，壽命長遠，所吃的地味就像天上的美食；後來，因為對這種美食產生貪戀，身體就變得沉重，光明也消失了，於是世間普遍陷入黑暗。那些貪吃少的人身體沒有變化，貪吃多的人身體就變得衰弱，由此區分出黑白兩種相貌，互相輕視譭謗，做出不善的行為。因此，那時地味就消失了，又出現了地餅，顏色美妙，甘甜芬芳，能夠增益諸根，使身心舒適，壽命長遠；貪吃少的人身體沒有變化，貪吃多的人身體就變得衰弱，由此區分出黑白兩種相貌，互相輕視譭謗，做出不善的行為。那時地餅也消失了，不久又出現了林藤，顏色美妙，味道甘甜，也像天上的食物一樣，能夠充實肢體，壽命長遠；貪吃少的人身體沒有變化，貪吃多的人身體就變得衰弱，由此區分出黑白兩種相貌，互相輕視譭謗，做出不善的行為。那時林藤也消失了，於是世間有自然生長的香稻從地裡長出來，米粒香美，可以長到四指長，按時成熟，味道甘美，能夠充實肢體，壽命長遠；由於眾生貪愛增加，所有的香稻也消失不見了。所以現在要尋求稻種，住在田野里，廣泛地施加勞力才能讓它成熟。』雖然長出了稻米，但米粒逐漸變小，於是眾生貪戀土地的利益，廣泛地佔據田野，競相種植，並且做出非法的事情，產生偷盜的想法，偷盜別人的田地裡的莊稼。

English version: Having spoken thus, he began to ponder: 'Before, the fragrant rice grew naturally without being planted, and one could enjoy it freely without any effort; now that we have rice seeds, we must dwell in the fields and exert much labor, day and night, for it to grow.' Thinking thus, he felt distressed and wept with sorrow. He further pondered: 'In the past, all beings had upright appearances, complete faculties, possessed human forms, were comfortable in body and mind, had light emanating from their bodies, could fly freely, and had long lifespans. The taste of the earth they consumed was like heavenly food; but later, because of their greed for this delicious food, their bodies became heavy, their light vanished, and the world was plunged into darkness. Those who ate less did not change in appearance, while those who ate more became weaker, thus distinguishing between black and white appearances, and they despised and slandered each other, committing unwholesome acts. Therefore, the taste of the earth disappeared, and earth cakes appeared, with beautiful colors, sweet fragrance, and the ability to nourish the faculties, making body and mind comfortable, and extending lifespans; those who ate less did not change in appearance, while those who ate more became weaker, thus distinguishing between black and white appearances, and they despised and slandered each other, committing unwholesome acts. Then the earth cakes also disappeared, and soon after, forest vines appeared, with beautiful colors and sweet taste, like heavenly food, nourishing the body and extending lifespans; those who ate less did not change in appearance, while those who ate more became weaker, thus distinguishing between black and white appearances, and they despised and slandered each other, committing unwholesome acts. Then the forest vines also disappeared, and then naturally growing fragrant rice emerged from the earth, with fragrant grains that could grow to four fingers long, ripening in due season, with a sweet taste, nourishing the body and extending lifespans; because of the increasing greed of beings, all the fragrant rice also disappeared. Therefore, now we must seek rice seeds, dwell in the fields, and exert much labor for it to ripen.' Although rice grew, the grains gradually became smaller, and so beings became greedy for the benefits of the land, widely occupying fields, competing to plant, and committing unlawful acts, developing thoughts of theft, stealing crops from others' fields.

。時有一人見是偷米，如是一遍、二遍乃至三遍，而告言曰：『汝自有米何不自用，云何於他而行偷盜？從今之後勿更盜米。』賊聞是言猶不改過，復於後時又行偷盜。前人復見而責之曰：『前已誡汝勿行偷盜，何故此時又亦作賊？』即集多人共以責斷。復于彼時，于眾人中揀一具福德者立為田主，均分田土各令平等，有不依法者令彼調伏。田種若熟，輸其少分以賞田主。如是田主受行戒行，安慰世間依法決斷，合調伏者即便調伏。

「由此世間立剎帝利姓，名三摩達多王，王有大臣名為有情；其王后時生一太子，名為愛子，王有大臣名伊賀迦；時愛子王生一太子，名曰善友，彼有大臣名帝羅迦；時善友王復生一子，名曰最上，彼有大臣名阿跋羅建姹；最上王有子，名曰戒行，彼有大臣名哆羅惹伽。其王頂上生一肉皰，其皰柔軟，常以兜羅綿拂拂于肉皰無諸疼痛；其皰后熟，自然破裂生一童子，福德端嚴，具三十二相，眾所愛重，因以立名名頂生王。才下王頂即入內宮。

「爾時戒行王內宮之中，有六萬宮人各有奶乳，俱白王言：『我有奶乳，愿奶太子。』由此因緣亦名我奶王。

「爾時世間所有眾生智慧漸增，能細思惟，稱量分別微細之事，或是、或非及工巧等，是故立名號摩努沙

現代漢語譯本：當時有一個人看見有人偷米，這樣一次、兩次甚至三次，就告訴他說：『你明明自己有米，為什麼不自己用，卻要偷別人的呢？從今以後不要再偷米了。』小偷聽了這話仍然不改過，過後又去偷米。之前那人又看見了，就責備他說：『之前已經告誡你不要偷盜，為什麼現在又做賊？』於是召集眾人一起責罰他。當時，在眾人中選出一個有福德的人作為田主，平均分配田地，讓大家平等耕種，有不守規矩的就由他來管束。田地裡的莊稼成熟后，上交少部分給田主作為報酬。這樣，田主奉行戒律，安撫世人，依法決斷，該管束的就管束。由此，世間建立了剎帝利姓氏，名叫三摩達多王。國王有一位大臣名叫有情；後來國王生了一個太子，名叫愛子，國王有一位大臣名叫伊賀迦；當時愛子王生了一個太子，名叫善友，他有一位大臣名叫帝羅迦；當時善友王又生了一個兒子，名叫最上，他有一位大臣名叫阿跋羅建姹；最上王有一個兒子，名叫戒行，他有一位大臣名叫哆羅惹伽。國王頭頂上長了一個肉皰，這個肉皰很柔軟，經常用兜羅綿輕輕拂拭，沒有疼痛感；後來肉皰成熟，自然破裂，生出一個童子，福德端正莊嚴，具足三十二相，大家都喜愛敬重他，因此給他取名叫頂生王。他剛從國王頭頂下來就進入了內宮。當時，戒行王的內宮之中，有六萬宮女都有奶水，都對國王說：『我有奶水，願意給太子餵奶。』因此，他也因此被稱為我奶王。當時，世間所有眾生的智慧逐漸增長，能夠仔細思考，衡量分辨細微的事情，無論是對是錯，還是工藝技巧等等，因此被立名為摩努沙。

English version: At that time, there was a person who saw someone stealing rice. This happened once, twice, even three times, and he told the thief, 『You have your own rice, why don't you use it yourself? Why do you steal from others? From now on, don't steal rice again.』 The thief, upon hearing this, still did not change his ways and went to steal rice again later. The previous person saw him again and rebuked him, saying, 『I already warned you not to steal before, why are you stealing again now?』 So, he gathered many people to punish him together. At that time, among the people, they chose a person with merit to be the field owner, distributing the land equally so that everyone could cultivate it fairly. Those who did not follow the rules would be disciplined by him. When the crops in the fields were ripe, a small portion would be given to the field owner as a reward. In this way, the field owner observed the precepts, comforted the world, made judgments according to the law, and disciplined those who needed to be disciplined. From this, the Kshatriya caste was established in the world, and the king was named Samadatta. The king had a minister named Youting; later, the king had a crown prince named Aizi, and the king had a minister named Yijia; at that time, King Aizi had a crown prince named Shanyou, and he had a minister named Diluojia; at that time, King Shanyou had a son named Zuishang, and he had a minister named Abaluojiancha; King Zuishang had a son named Jiexing, and he had a minister named Duoluojia. A fleshy blister grew on the top of the king's head. The blister was soft, and it was often gently brushed with cotton, causing no pain. Later, the blister matured and naturally broke open, giving birth to a child. The child was blessed with a dignified appearance, possessing the thirty-two marks, and was loved and respected by all. Therefore, he was named Topsborn King. As soon as he came down from the top of the king's head, he entered the inner palace. At that time, in the inner palace of King Jiexing, there were sixty thousand palace women, each with milk, who all said to the king, 『I have milk, I am willing to nurse the crown prince.』 Therefore, he was also called 'My Milk King'. At that time, the wisdom of all beings in the world gradually increased. They were able to think carefully, measure and distinguish subtle matters, whether they were right or wrong, or skills and crafts, etc. Therefore, they were given the name 'Manusha'.

。

「爾時六大天子壽命無量，有六大臣：一名有情；二名伊賀羅；三名帝羅迦；四名阿跋羅建姹；五名多羅惹伽；六名摩努惹。如是六大臣，聰明多智，能治世間有大威德。時頂生王于其右股生一肉皰，其皰柔軟，常以兜羅綿拂拂于肉皰離諸疼痛；於後皰熟自然開裂，生一童子，身相端嚴具三十二相，名為尼嚕，有大智慧福德無量，為金輪王統四天下。

「尼嚕輪王于其後時，在左股上亦生一皰，其皰柔軟，常以兜羅綿拂拂于肉皰無諸疼痛；於後還熟，自然開裂生一童子，端正殊妙具三十二相，名烏波尼嚕，智慧深遠福德無量，為銀輪王統三天下。

「烏波尼嚕王還於后時，向右足上生一肉皰，其皰柔軟，亦以兜羅綿拂拂于肉皰無諸疼痛；於後皰熟自然開裂生一童子，身相端嚴具三十二相，名室尼嚕，福慧深厚，為銅輪王統二天下。

「室尼嚕王於左足上有一肉皰，其皰柔軟，以兜羅綿拂拂于肉皰無諸疼痛；於後皰熟自然開裂生一童子，色相端正具三十二相，名摩尼嚕，福慧深厚，為鐵輪王統一天下

現代漢語譯本當時，六大天子的壽命是無限的，他們有六位大臣：第一位名叫有情，第二位名叫伊賀羅，第三位名叫帝羅迦，第四位名叫阿跋羅建姹，第五位名叫多羅惹伽，第六位名叫摩努惹。這六位大臣聰明睿智，能夠治理世間，擁有巨大的威望和德行。當時，頂生王在他的右大腿上長了一個肉皰，這個肉皰柔軟，經常用兜羅綿輕輕拂拭，以減輕疼痛。後來，肉皰成熟自然裂開，生出一個童子，他相貌端正，具備三十二種殊勝的相貌，名叫尼嚕，擁有巨大的智慧和無量的福德，成為統治四大洲的金輪王。尼嚕輪王之後，在他的左大腿上也長了一個肉皰，這個肉皰柔軟，經常用兜羅綿輕輕拂拭，以減輕疼痛。後來，肉皰也成熟自然裂開，生出一個童子，他相貌端正殊妙，具備三十二種殊勝的相貌，名叫烏波尼嚕，智慧深遠，福德無量，成為統治三大洲的銀輪王。烏波尼嚕王之後，在他的右腳上又長了一個肉皰，這個肉皰柔軟，也用兜羅綿輕輕拂拭，以減輕疼痛。後來，肉皰成熟自然裂開，生出一個童子，他相貌端正，具備三十二種殊勝的相貌，名叫室尼嚕，福慧深厚，成為統治兩大洲的銅輪王。室尼嚕王在他的左腳上長了一個肉皰，這個肉皰柔軟，用兜羅綿輕輕拂拭，以減輕疼痛。後來，肉皰成熟自然裂開，生出一個童子，他相貌端正，具備三十二種殊勝的相貌，名叫摩尼嚕，福慧深厚，成為統一天下的鐵輪王。

English version At that time, the six great heavenly kings had immeasurable lifespans, and they had six ministers: the first was named Youqing, the second was named Yiluo, the third was named Diluojia, the fourth was named Abaluojiancha, the fifth was named Duoluorejia, and the sixth was named Monure. These six ministers were intelligent and wise, capable of governing the world with great power and virtue. At that time, King Dingsheng had a fleshy boil grow on his right thigh. The boil was soft, and he would often use fine cotton to gently brush it to relieve the pain. Later, the boil matured and naturally split open, giving birth to a child. He had a dignified appearance, possessing the thirty-two auspicious marks, and was named Nilu. He had great wisdom and immeasurable merit, becoming the golden wheel king ruling over the four continents. Later, King Nilu also had a boil grow on his left thigh. The boil was soft, and he would often use fine cotton to gently brush it to relieve the pain. Later, the boil also matured and naturally split open, giving birth to a child. He had a dignified and extraordinary appearance, possessing the thirty-two auspicious marks, and was named Ubonilu. He had profound wisdom and immeasurable merit, becoming the silver wheel king ruling over the three continents. Later, King Ubonilu had another boil grow on his right foot. The boil was soft, and he also used fine cotton to gently brush it to relieve the pain. Later, the boil matured and naturally split open, giving birth to a child. He had a dignified appearance, possessing the thirty-two auspicious marks, and was named Shiniulu. He had profound merit and wisdom, becoming the bronze wheel king ruling over the two continents. King Shiniulu had a boil grow on his left foot. The boil was soft, and he used fine cotton to gently brush it to relieve the pain. Later, the boil matured and naturally split open, giving birth to a child. He had a dignified appearance, possessing the thirty-two auspicious marks, and was named Manilu. He had profound merit and wisdom, becoming the iron wheel king unifying the world.

。

現代漢語譯本。

English version .

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爾時大目犍連告釋眾言：「如是王位相繼至今其數極多，如是眾許王有子，名為愛王；愛王有子，名善友王；善友王有子，名最上王；最上王有子，名戒行王；戒行王有子，名頂生王；頂生王有子，名尼嚕王；尼嚕王有子，名烏波尼嚕王；烏波尼嚕王有子，名室尼嚕王；室尼嚕王有子，名摩尼嚕王；摩尼嚕王有子，名嚕唧王；嚕唧王有子，名酥嚕唧王；酥嚕唧王有子，名母唧王；母唧王有子，名母唧鱗捺王；母唧鱗捺王有子，名阿誐王；阿誐王有子，名阿擬啰他王；阿擬啰他王有子，名婆擬啰他王；婆擬啰他王有子，名娑誐啰王；娑誐啰王有子，名摩賀娑誐啰王；摩賀娑誐啰王有子，名舍矩禰王；舍矩禰王有子，名摩賀舍矩禰王；摩賀舍矩禰王有子，名矩舍王；矩舍王有子，名烏波矩舍王；烏波矩舍王有子，名摩賀矩舍王；摩賀矩舍王有子，名酥捺哩舍曩王；酥捺哩舍曩王有子，名摩賀酥捺哩舍曩王；摩賀酥捺哩舍曩王有子，名缽啰拏耶王；缽啰拏耶王有子，名摩賀缽啰拏耶王；摩賀缽啰拏耶王有子，名缽啰拏那王；缽啰拏那王有子，名摩賀缽啰拏那王；摩賀缽啰拏那王有子，名缽啰半迦啰王；缽啰半迦啰王有子，名缽啰多波王；缽啰多波王有子，名嚩彌嚕王；嚩彌嚕王有子，名彌嚕摩多王

現代漢語譯本當時，大目犍連告訴釋迦族人說：『像這樣王位世代相傳至今，數量極多。像這樣，大家公認的國王有個兒子，名叫愛王；愛王有個兒子，名叫善友王；善友王有個兒子，名叫最上王；最上王有個兒子，名叫戒行王；戒行王有個兒子，名叫頂生王；頂生王有個兒子，名叫尼嚕王；尼嚕王有個兒子，名叫烏波尼嚕王；烏波尼嚕王有個兒子，名叫室尼嚕王；室尼嚕王有個兒子，名叫摩尼嚕王；摩尼嚕王有個兒子，名叫嚕唧王；嚕唧王有個兒子，名叫酥嚕唧王；酥嚕唧王有個兒子，名叫母唧王；母唧王有個兒子，名叫母唧鱗捺王；母唧鱗捺王有個兒子，名叫阿誐王；阿誐王有個兒子，名叫阿擬啰他王；阿擬啰他王有個兒子，名叫婆擬啰他王；婆擬啰他王有個兒子，名叫娑誐啰王；娑誐啰王有個兒子，名叫摩賀娑誐啰王；摩賀娑誐啰王有個兒子，名叫舍矩禰王；舍矩禰王有個兒子，名叫摩賀舍矩禰王；摩賀舍矩禰王有個兒子，名叫矩舍王；矩舍王有個兒子，名叫烏波矩舍王；烏波矩舍王有個兒子，名叫摩賀矩舍王；摩賀矩舍王有個兒子，名叫酥捺哩舍曩王；酥捺哩舍曩王有個兒子，名叫摩賀酥捺哩舍曩王；摩賀酥捺哩舍曩王有個兒子，名叫缽啰拏耶王；缽啰拏耶王有個兒子，名叫摩賀缽啰拏耶王；摩賀缽啰拏耶王有個兒子，名叫缽啰拏那王；缽啰拏那王有個兒子，名叫摩賀缽啰拏那王；摩賀缽啰拏那王有個兒子，名叫缽啰半迦啰王；缽啰半迦啰王有個兒子，名叫缽啰多波王；缽啰多波王有個兒子，名叫嚩彌嚕王；嚩彌嚕王有個兒子，名叫彌嚕摩多王。』

English version At that time, Mahāmaudgalyāyana said to the Śākya assembly: 'Thus, the succession of kings has continued to this day, and their number is extremely large. In this way, the king who was recognized by all had a son named King Ai; King Ai had a son named King Śubhāmitra; King Śubhāmitra had a son named King Uttama; King Uttama had a son named King Śīlavrata; King Śīlavrata had a son named King Mūrdhaja; King Mūrdhaja had a son named King Nīru; King Nīru had a son named King Upanīru; King Upanīru had a son named King Śrī Nīru; King Śrī Nīru had a son named King Maṇinīru; King Maṇinīru had a son named King Ruci; King Ruci had a son named King Suruci; King Suruci had a son named King Muci; King Muci had a son named King Mucilinda; King Mucilinda had a son named King Āga; King Āga had a son named King Aniruddha; King Aniruddha had a son named King Bhāniruddha; King Bhāniruddha had a son named King Sāgara; King Sāgara had a son named King Mahāsāgara; King Mahāsāgara had a son named King Śakuni; King Śakuni had a son named King Mahāśakuni; King Mahāśakuni had a son named King Kuśa; King Kuśa had a son named King Upakuśa; King Upakuśa had a son named King Mahākuśa; King Mahākuśa had a son named King Sudarśana; King Sudarśana had a son named King Mahāsudarśana; King Mahāsudarśana had a son named King Praṇaya; King Praṇaya had a son named King Mahāpraṇaya; King Mahāpraṇaya had a son named King Praṇana; King Praṇana had a son named King Mahāpraṇana; King Mahāpraṇana had a son named King Prapañcakara; King Prapañcakara had a son named King Pratāpa; King Pratāpa had a son named King Vāmīru; King Vāmīru had a son named King Merumata.'

；彌嚕摩多王有子，名阿哩唧王；阿哩唧王有子，名啰哩唧瑟摩王；啰哩唧瑟摩王有子，名曩哩唧瑟摩多王；曩哩唧瑟摩多王有子，名阿哩止娑滿多王。如是等王子孫相繼，共有一百大國王，皆都布多羅迦城。

「于最後王生其一王，名降怨王，彼王有大威德能降諸怨，是故名降怨王。如是此王子孫相繼帝位不絕，有五萬四千王，都阿喻馱也城。又此最後王復生一子，名無能勝王，彼王子孫相繼，帝位相承，有六萬天子，都波羅奈國。于最後王又生一子，名耨缽啰娑訶王，子孫相繼有八萬四千王，都緊閉羅城。于最後王復生一子，名梵授王，子孫相繼有三萬二千王，都賀悉帝曩布里城。于最後王復生一子，名賀悉帝捺多王，子孫相繼有五千王，都怛叉尸羅城。于最後王復生一子，名娑多黎薩王，子孫相繼有三萬二千王，都烏啰娑大城。于最後王復生一王，名曩誐曩𡁠曩王，子孫相繼有三萬二千王，都無能大城。于最後王復生一王，名勝軍王，子孫相繼有一萬八千王，都瞻波大城。于最後王復生一子，名龍天王，子孫相繼有二萬五千王，都怛摩黎多城。于最後王復生一子，名為仁王，子孫相繼有一萬二千王，亦都怛摩黎多城。于最後王復生一子，名為海王，子孫相繼有一萬八千王，都難多布里也城

現代漢語譯本：彌嚕摩多王有個兒子，名叫阿哩唧王；阿哩唧王有個兒子，名叫啰哩唧瑟摩王；啰哩唧瑟摩王有個兒子，名叫曩哩唧瑟摩多王；曩哩唧瑟摩多王有個兒子，名叫阿哩止娑滿多王。像這樣，王子子孫孫相繼，總共有一百位大國王，都住在布多羅迦城。最後一位國王生了一個兒子，名叫降怨王，這位國王有很大的威德，能夠降伏各種怨敵，所以名叫降怨王。像這樣，這位王子的子孫相繼繼承王位，沒有斷絕，共有五萬四千位國王，都住在阿喻馱也城。這位最後一位國王又生了一個兒子，名叫無能勝王，這位王子的子孫相繼繼承王位，共有六萬位天子，都住在波羅奈國。最後一位國王又生了一個兒子，名叫耨缽啰娑訶王，他的子孫相繼繼承王位，共有八萬四千位國王，都住在緊閉羅城。最後一位國王又生了一個兒子，名叫梵授王，他的子孫相繼繼承王位，共有三萬二千位國王，都住在賀悉帝曩布里城。最後一位國王又生了一個兒子，名叫賀悉帝捺多王，他的子孫相繼繼承王位，共有五千位國王，都住在怛叉尸羅城。最後一位國王又生了一個兒子，名叫娑多黎薩王，他的子孫相繼繼承王位，共有三萬二千位國王，都住在烏啰娑大城。最後一位國王又生了一個國王，名叫曩誐曩𡁠曩王，他的子孫相繼繼承王位，共有三萬二千位國王，都住在無能大城。最後一位國王又生了一個國王，名叫勝軍王，他的子孫相繼繼承王位，共有一萬八千位國王，都住在瞻波大城。最後一位國王又生了一個兒子，名叫龍天王，他的子孫相繼繼承王位，共有二萬五千位國王，都住在怛摩黎多城。最後一位國王又生了一個兒子，名叫仁王，他的子孫相繼繼承王位，共有一萬二千位國王，也住在怛摩黎多城。最後一位國王又生了一個兒子，名叫海王，他的子孫相繼繼承王位，共有一萬八千位國王，都住在難多布里也城。

English version: King Mirumota had a son named King Arijika; King Arijika had a son named King Rarijikasema; King Rarijikasema had a son named King Narijikasemata; King Narijikasemata had a son named King Arijitasamanta. Thus, the princes and their descendants succeeded each other, totaling one hundred great kings, all of whom resided in the city of Putaraka. The last king had a son named King Descending-Enmity, who possessed great power and virtue to subdue all enemies, hence the name King Descending-Enmity. Thus, the descendants of this prince succeeded to the throne without interruption, totaling fifty-four thousand kings, all of whom resided in the city of Ayodhya. This last king also had a son named King Invincible, whose descendants succeeded to the throne, totaling sixty thousand celestial beings, all of whom resided in the country of Varanasi. The last king also had a son named King Noupra-saha, whose descendants succeeded to the throne, totaling eighty-four thousand kings, all of whom resided in the city of Kinbira. The last king also had a son named King Brahma-given, whose descendants succeeded to the throne, totaling thirty-two thousand kings, all of whom resided in the city of Hastinapura. The last king also had a son named King Hastinadatta, whose descendants succeeded to the throne, totaling five thousand kings, all of whom resided in the city of Takshashila. The last king also had a son named King Satalesara, whose descendants succeeded to the throne, totaling thirty-two thousand kings, all of whom resided in the great city of Urasa. The last king also had a king named King Naganagana, whose descendants succeeded to the throne, totaling thirty-two thousand kings, all of whom resided in the great city of Invincible. The last king also had a king named King Victorious-Army, whose descendants succeeded to the throne, totaling eighteen thousand kings, all of whom resided in the great city of Champa. The last king also had a son named King Dragon-Heaven, whose descendants succeeded to the throne, totaling twenty-five thousand kings, all of whom resided in the city of Tamralipta. The last king also had a son named King Benevolent, whose descendants succeeded to the throne, totaling twelve thousand kings, also residing in the city of Tamralipta. The last king also had a son named King Sea, whose descendants succeeded to the throne, totaling eighteen thousand kings, all of whom resided in the city of Nandapuriya.

。于最後王復生一子，名妙意王，子孫相繼有二萬五千王，都王舍城。于最後王復生一子，名娑多謨努那王，子孫相繼有一百王，亦都波羅奈國。于最後王復生一子，名大軍王，子孫相繼有一千王，都矩舍嚩帝大城。于最後王復生一子，名海軍王，子孫相繼有一千王，都補多羅迦城。于最後王復生一子，名娑多半尼啰王，子孫相繼有八萬四千王，都矩舍嚩帝城。于最後王復生一王，名摩呬目佉王，子孫相繼有十萬王，亦都波羅奈國。于最後王復生一王，名摩呬缽帝王，亦名地主王，子孫相繼有一百王，都阿喻馱大城中。于最後王復生一王，名持世王，子孫相繼有八萬四千王，都彌體羅城。于最後王復生一王，名大天王，梵行清凈，子孫相繼有八萬四千王，亦都彌體羅城

現代漢語譯本最後，國王又生了一個兒子，名叫妙意王，他的子孫相繼有二萬五千個國王，都住在王舍城。最後，國王又生了一個兒子，名叫娑多謨努那王，他的子孫相繼有一百個國王，也都住在波羅奈國。最後，國王又生了一個兒子，名叫大軍王，他的子孫相繼有一千個國王，都住在矩舍嚩帝大城。最後，國王又生了一個兒子，名叫海軍王，他的子孫相繼有一千個國王，都住在補多羅迦城。最後，國王又生了一個兒子，名叫娑多半尼啰王，他的子孫相繼有八萬四千個國王，都住在矩舍嚩帝城。最後，國王又生了一個國王，名叫摩呬目佉王，他的子孫相繼有十萬個國王，也都住在波羅奈國。最後，國王又生了一個國王，名叫摩呬缽帝王，也叫地主王，他的子孫相繼有一百個國王，都住在阿喻馱大城中。最後，國王又生了一個國王，名叫持世王，他的子孫相繼有八萬四千個國王，都住在彌體羅城。最後，國王又生了一個國王，名叫大天王，他修行清凈，他的子孫相繼有八萬四千個國王，也都住在彌體羅城。

English version Finally, the king had another son, named Wonderful Intent King, whose descendants included 25,000 kings, all residing in Rajagriha. Finally, the king had another son, named Sata-muni-nuna King, whose descendants included 100 kings, also residing in Varanasi. Finally, the king had another son, named Great Army King, whose descendants included 1,000 kings, all residing in the great city of Kushavati. Finally, the king had another son, named Navy King, whose descendants included 1,000 kings, all residing in Putrakara City. Finally, the king had another son, named Sata-pani-nila King, whose descendants included 84,000 kings, all residing in Kushavati City. Finally, the king had another king, named Mahi-mukha King, whose descendants included 100,000 kings, also residing in Varanasi. Finally, the king had another king, named Mahi-pati King, also known as Landlord King, whose descendants included 100 kings, all residing in the great city of Ayodhya. Finally, the king had another king, named Holder of the World King, whose descendants included 84,000 kings, all residing in Mithila City. Finally, the king had another king, named Great Heaven King, who practiced pure conduct, whose descendants included 84,000 kings, also residing in Mithila City.

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現代漢語譯本。

English version .

「于最後王復生一王，名你彌王，彼王復生摩娛努王；摩娛努王復生涅里姹你彌佉努王；涅里姹你彌佉努王復生嚕波佉努王；嚕波佉努王復生佉努摩曩王；佉努摩曩王復生佉努滿多王；佉努滿多王復生酥涅里舍王；酥涅里舍王復生娑涅里舍王；娑涅里舍王復生酥嚕多細曩王；酥嚕多細曩王復生達魔細曩王；達魔細曩王復生尾你多王；尾你多王復生摩賀尾你多王；摩賀尾你多王復生尾你多細曩王；尾你多細曩王復生阿輸迦王；阿輸迦王復生尾誐多輸迦王；尾誐多輸迦王復生頗羅娑埵王；頗羅娑埵王復生惹羅娑埵王；惹羅娑埵王復生沒度摩啰王；沒度摩啰王復生阿嚕拏王；阿嚕拏王復生你扇波帝王；你扇波帝王復生里娛王；里娛王復生商迦啰迦王；商迦啰迦王復生阿難那王；阿難那王復生阿那裡舍目佉王；阿那裡舍目佉王復生惹那迦王；惹那迦王復生散惹曩佉王；散惹曩佉王復生惹曩沙婆王；惹曩沙婆王復生案曩播曩王；案曩播曩王復生缽啰祖啰曩播曩王；缽啰祖啰曩播曩王復生阿𡁠多王；阿𡁠多王復生波羅𡁠多王；波啰𡁠多王復生缽啰底瑟恥多王；缽啰底瑟恥多王復生酥缽啰底瑟恥多王；酥缽啰底瑟恥多王復生摩賀摩羅王；摩賀摩羅王復生嚩賀曩王；嚩賀曩王復生酥摩帝王；酥摩帝王復生涅里姹嚩賀王

現代漢語譯本最後一位國王之後，又誕生了一位國王，名叫你彌王。你彌王又生了摩娛努王；摩娛努王又生了涅里姹你彌佉努王；涅里姹你彌佉努王又生了嚕波佉努王；嚕波佉努王又生了佉努摩曩王；佉努摩曩王又生了佉努滿多王；佉努滿多王又生了酥涅里舍王；酥涅里舍王又生了娑涅里舍王；娑涅里舍王又生了酥嚕多細曩王；酥嚕多細曩王又生了達魔細曩王；達魔細曩王又生了尾你多王；尾你多王又生了摩賀尾你多王；摩賀尾你多王又生了尾你多細曩王；尾你多細曩王又生了阿輸迦王；阿輸迦王又生了尾誐多輸迦王；尾誐多輸迦王又生了頗羅娑埵王；頗羅娑埵王又生了惹羅娑埵王；惹羅娑埵王又生了沒度摩啰王；沒度摩啰王又生了阿嚕拏王；阿嚕拏王又生了你扇波帝王；你扇波帝王又生了里娛王；里娛王又生了商迦啰迦王；商迦啰迦王又生了阿難那王；阿難那王又生了阿那裡舍目佉王；阿那裡舍目佉王又生了惹那迦王；惹那迦王又生了散惹曩佉王；散惹曩佉王又生了惹曩沙婆王；惹曩沙婆王又生了案曩播曩王；案曩播曩王又生了缽啰祖啰曩播曩王；缽啰祖啰曩播曩王又生了阿𡁠多王；阿𡁠多王又生了波羅𡁠多王；波啰𡁠多王又生了缽啰底瑟恥多王；缽啰底瑟恥多王又生了酥缽啰底瑟恥多王；酥缽啰底瑟恥多王又生了摩賀摩羅王；摩賀摩羅王又生了嚩賀曩王；嚩賀曩王又生了酥摩帝王；酥摩帝王又生了涅里姹嚩賀王。

English version After the last king, another king was born, named Nimi. King Nimi begot King Mayunu; King Mayunu begot King Nerichanimi Khanu; King Nerichanimi Khanu begot King Rupakhanu; King Rupakhanu begot King Khanumana; King Khanumana begot King Khanumanda; King Khanumanda begot King Sunerisha; King Sunerisha begot King Sanerisha; King Sanerisha begot King Surutasina; King Surutasina begot King Dhammasina; King Dhammasina begot King Vinita; King Vinita begot King Mahavinita; King Mahavinita begot King Vinitasina; King Vinitasina begot King Ashoka; King Ashoka begot King Vigatashoka; King Vigatashoka begot King Pharasadva; King Pharasadva begot King Jarasadva; King Jarasadva begot King Madhumara; King Madhumara begot King Aruna; King Aruna begot King Nishanpati; King Nishanpati begot King Rihu; King Rihu begot King Shankaraka; King Shankaraka begot King Ananda; King Ananda begot King Anarishamukha; King Anarishamukha begot King Janaka; King Janaka begot King Sanjanakha; King Sanjanakha begot King Janasabha; King Janasabha begot King Ananapana; King Ananapana begot King Prajuranapana; King Prajuranapana begot King Ayata; King Ayata begot King Parayata; King Parayata begot King Pratishthita; King Pratishthita begot King Supratishthita; King Supratishthita begot King Mahamara; King Mahamara begot King Vahana; King Vahana begot King Sumati; King Sumati begot King Nerichavaha.

；涅里姹嚩賀王復生捺舍馱努王；捺舍馱努王復生設多馱努王；設多馱努王復生曩嚩帝馱努王；曩嚩帝馱努王復生室左怛啰馱努王；室左怛啰馱努王復生尾𡁠多馱努王；尾𡁠多馱努王復生涅里姹馱努王；涅里姹䭾努王復生捺舍啰他王；捺舍啰他王復生設多啰他王；設多啰他王復生曩嚩帝啰他王；曩嚩帝啰他王復生唧怛啰啰他王；唧怛啰啰他王復生涅里姹啰他王。如是等子孫相繼七萬七千王，都僧迦大城。

「又最後王復生一王，名阿末麗沙王；彼王有子名龍護王，子孫相繼一百王，都波羅奈國。又于最後王生其一子，名訖哩吉王。爾時迦葉如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊出見世間，彼佛世尊為菩薩時，持戒梵行發大誓願求無上覺，于兜率天而為補處，機緣成熟下生於訖哩吉王宮，舍位修行而成佛道。

「爾時訖哩吉王，有一太子名曰善生。此善生王復生王子，如是子孫相繼有一百王。其最後王復生一子，名迦啰拏王，于其後時生二王子：一名瞿曇；二名婆啰捺嚩惹。此之王子，愛樂王宮貪於國位，恒自思惟，安慰世間行於王事。爾時瞿曇王子恒復思惟：『眾生生死沉沒三塗，苦惱輪迴而難出離

現代漢語譯本：涅里姹嚩賀王又生了捺舍馱努王；捺舍馱努王又生了設多馱努王；設多馱努王又生了曩嚩帝馱努王；曩嚩帝馱努王又生了室左怛啰馱努王；室左怛啰馱努王又生了尾𡁠多馱努王；尾𡁠多馱努王又生了涅里姹馱努王；涅里姹䭾努王又生了捺舍啰他王；捺舍啰他王又生了設多啰他王；設多啰他王又生了曩嚩帝啰他王；曩嚩帝啰他王又生了唧怛啰啰他王；唧怛啰啰他王又生了涅里姹啰他王。像這樣子孫相繼，共有七萬七千位國王，都住在僧迦大城。又最後一位國王生了一個兒子，名叫阿末麗沙王；這位國王有個兒子名叫龍護王，子孫相繼有一百位國王，都住在波羅奈國。又在最後一位國王生了一個兒子，名叫訖哩吉王。那時，迦葉如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊出現在世間，這位佛世尊在做菩薩時，持戒梵行，發大誓願求無上覺，在兜率天作為補處菩薩，機緣成熟后降生在訖哩吉王的宮殿，捨棄王位修行而成就佛道。那時，訖哩吉王有一個太子，名叫善生。這位善生王又生了王子，這樣子孫相繼有一百位國王。最後一位國王又生了一個兒子，名叫迦啰拏王，之後生了兩個王子：一個名叫瞿曇；一個名叫婆啰捺嚩惹。這兩位王子，喜愛王宮，貪戀王位，常常思考如何安撫世間，處理國家事務。那時，瞿曇王子常常思考：『眾生在生死中沉淪，墮入三惡道，在苦惱中輪迴，難以解脫。』

English version: King Neri-chavaha begot King Nadasha-dhanu; King Nadasha-dhanu begot King Shata-dhanu; King Shata-dhanu begot King Navati-dhanu; King Navati-dhanu begot King Shata-tara-dhanu; King Shata-tara-dhanu begot King Viyata-dhanu; King Viyata-dhanu begot King Neri-chata-dhanu; King Neri-chata-dhanu begot King Nadasha-ratha; King Nadasha-ratha begot King Shata-ratha; King Shata-ratha begot King Navati-ratha; King Navati-ratha begot King Chitra-ratha; King Chitra-ratha begot King Neri-chata-ratha. Thus, there were seventy-seven thousand kings in succession, all residing in the great city of Sangha. And the last king begot a son named King Amali-sha; that king had a son named King Dragon-protector, and their descendants continued for one hundred kings, all residing in the country of Varanasi. And the last king begot a son named King Krikri. At that time, the Tathagata Kashyapa, the Arhat, the Perfectly Enlightened One, the One with Perfect Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Men, the Teacher of Gods and Men, the Buddha, the World-Honored One, appeared in the world. This Buddha, when he was a Bodhisattva, upheld the precepts, practiced pure conduct, made great vows to seek supreme enlightenment, and was a Bodhisattva in Tushita Heaven. When the time was ripe, he descended into the palace of King Krikri, abandoned his position, practiced, and attained Buddhahood. At that time, King Krikri had a crown prince named Good-Birth. This King Good-Birth begot a prince, and thus their descendants continued for one hundred kings. The last king begot a son named King Karana, and later he begot two princes: one named Gautama, and the other named Bharadvaja. These princes loved the palace and were greedy for the throne, constantly thinking about how to comfort the world and manage the affairs of the state. At that time, Prince Gautama constantly thought: 『Beings are sinking in the cycle of birth and death, falling into the three evil realms, and are suffering in the cycle of rebirth, difficult to escape.』

。』作是念已，即詣父王稽首拜跪，而白王曰：『我今不樂王宮，欲于山野修習梵行而求出家。』王即告言：『汝為我子，所有國土及於王位，宰輔大臣如在指掌，何故輕棄而求出家？』瞿曇白言：『大王！我觀三界如幻如化，無其堅實，唸唸無常，何堪愛樂？我於今日辭王出家。』王既聞已，知子志意即便聽許。

「爾時山中有一仙人，名訖哩瑟拏吠波野努，于其山間以草為庵居止修行。時瞿曇童子即往彼處，踴躍歡喜五體投地頂禮仙足，而白仙曰：『我別王宮來於此處奉事仙人，愿賜攝受。』如是仙人觀于太子志意堅固，即便攝受。爾時童子即于山間，採果給水奉事仙人，如是辛勤累經歲月，師以彼童精勤不退，即為立號亦名仙人。於後父王迦啰拏而乃命終，時弟婆啰捺惹，即紹王位行其國事。時瞿曇仙人知王命終，告本師曰：『我今不能于其山中採果給水，欲往城中而自住止。』師即告言：『瞿曇！汝先來此善住山野，何故於今卻往城邑？汝今去時勿往城內，只於補多落迦城側近寂靜之處卓庵居止，守護諸根精進梵行。』瞿曇童子聞是語已，即往補多落迦大城之外寂靜之處，卓庵結志崇修梵行

現代漢語譯本：瞿曇這樣想后，就去拜見父王，跪拜行禮，對父王說：『我現在不喜歡王宮的生活，想去山野修行，追求出家。』國王就對他說：『你是我的兒子，所有的國土和王位，宰相大臣都如同在你的掌握之中，為什麼輕易放棄而要出家呢？』瞿曇回答說：『大王！我看這三界如同幻影，沒有真實，唸唸都是無常，有什麼值得留戀的呢？我今天就要辭別大王出家。』國王聽了，知道兒子的心意已決，就答應了他。當時山中有一位仙人，名叫訖哩瑟拏吠波野努，在山間用草搭了個茅庵居住修行。這時，瞿曇童子就去了那裡，歡喜雀躍，五體投地頂禮仙人的腳，對仙人說：『我離開王宮來到這裡侍奉仙人，希望您能接納我。』仙人看到太子意志堅定，就接納了他。當時，童子就在山間採摘果實，取水供奉仙人，這樣辛勤地過了很多年。他的老師因為他精進不退，就給他起了個名字，也叫仙人。後來，他的父王迦啰拏去世了，他的弟弟婆啰捺惹就繼承了王位，治理國家。這時，瞿曇仙人知道國王去世了，就對他的老師說：『我現在不能在山中採摘果實，取水了，想去城裡居住。』老師就對他說：『瞿曇！你之前來這裡，一直安住在山野，為什麼現在卻要去城裡呢？你現在去的時候，不要進城，就在補多落迦城附近安靜的地方搭個茅庵居住，守護好自己的感官，精進修行。』瞿曇童子聽了這話，就去了補多落迦大城外安靜的地方，搭了個茅庵，立下志向，崇尚修行。

English version: Having thought this, Gautama went to see his father, the king, knelt down and bowed, and said to the king: 'I am no longer happy with life in the palace, and I wish to go to the mountains and fields to practice asceticism and seek renunciation.' The king then said to him: 'You are my son, and all the lands and the throne, the ministers and officials are as if in your grasp. Why would you lightly abandon them to seek renunciation?' Gautama replied: 'Great King! I see the three realms as illusions, without substance, and every thought is impermanent. What is there to cherish? Today I bid farewell to the Great King to renounce the world.' The king, having heard this, knew his son's determination and agreed. At that time, there was an ascetic in the mountains named Kṛṣṇa-vaipāyana, who lived and practiced in a grass hut in the mountains. Then, the boy Gautama went there, joyfully prostrated himself at the ascetic's feet, and said to the ascetic: 'I have left the palace to come here to serve you, and I hope you will accept me.' The ascetic, seeing the prince's firm resolve, accepted him. At that time, the boy gathered fruits and fetched water in the mountains to serve the ascetic. After many years of such diligent service, his teacher, seeing his diligence and perseverance, gave him a name, also calling him an ascetic. Later, his father, King Karaṇa, passed away, and his younger brother, Bharanaraja, succeeded to the throne and governed the country. At this time, the ascetic Gautama, knowing that the king had passed away, said to his teacher: 'I can no longer gather fruits and fetch water in the mountains, and I wish to go to the city to live.' The teacher then said to him: 'Gautama! You came here before and have always lived peacefully in the mountains. Why do you now want to go to the city? When you go, do not enter the city, but build a hut in a quiet place near the city of Potalaka, guard your senses, and practice diligently.' Having heard these words, the boy Gautama went to a quiet place outside the great city of Potalaka, built a hut, and resolved to devote himself to ascetic practice.

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佛說眾許摩訶帝經卷第一大正藏第 03 冊 No. 0191 眾許摩訶帝經

佛說眾許摩訶帝經卷第二

西天譯經三藏朝散大夫試鴻臚少卿明教大師臣法賢奉　詔譯

「爾時補多落迦大城有一淫女，色相端嚴形體殊妙。時有一人名彌里拏羅，於此女人而生耽染，即以金、銀、珠寶、上妙衣服而給與之。忽於後時復有一人，於此淫女亦生愛著，告淫女言：『我以金錢五百與汝受用，汝可隨吾同爲娛樂。』淫女聞已即與同行，乃令侍婢往白彌里拏羅：『今有他適，未遑相就。』拏羅聞言即告婢曰：『彼若歸家，速令來至我住園林之中。』婢回本舍，具以其事白于淫女。淫女聞已略無行意，婢知不允，復往彌里拏羅處，具說淫女違背之事。彼人聞已心生忿怒，遣婢勸說：『速令至我園林之中。』婢既受教，以種種方便誘引淫女，淫女遂行。彼人見已呵責之曰：『我自昔來恒以衣服、寶貨、財物而常給濟，何故於今棄背於我？』即持利劍殺彼淫女。

「爾時瞿曇菴舍近彼園林，彌里拏羅潛將所執利劍，送置庵內而遂遁去。時淫女婢高聲唱言：『此處殺人！』眾多聞已，俱詣仙人所居菴舍，獲彼利刃鮮血尚存

現代漢語譯本佛說眾許摩訶帝經卷第一大正藏第 03 冊 No. 0191 眾許摩訶帝經

佛說眾許摩訶帝經卷第二

西天譯經三藏朝散大夫試鴻臚少卿明教大師臣法賢奉　詔譯

『當時，在補多落迦大城裡，有一個女子，容貌端莊美麗，身姿也十分出眾。當時有一個人名叫彌里拏羅，對這個女子產生了迷戀，就用金銀珠寶和上好的衣服來供養她。後來，又有一個人，也對這個女子產生了愛慕，就告訴女子說：『我給你五百金錢供你享用，你可以和我一起尋歡作樂。』女子聽了就和他同行，並讓侍女去告訴彌里拏羅：『我現在有了新的去處，沒空和你相會。』彌里拏羅聽了這話，就告訴侍女說：『她如果回家，就讓她快點到我住的園林里來。』侍女回到家中，把事情都告訴了女子。女子聽了，一點也不想去，侍女知道她不願意，就又去彌里拏羅那裡，詳細說了女子違揹他的事。那人聽了，心中十分憤怒，就派侍女去勸說：『快讓她到我的園林里來。』侍女接受了命令，用各種方法引誘女子，女子就去了。那人見了她，就責罵她說：『我從前一直用衣服、寶物、財物來供養你，為什麼現在要背叛我？』就拿起利劍殺了那個女子。

『當時，瞿曇菴舍就在那個園林附近，彌里拏羅偷偷地把拿著的利劍，放在菴舍里就逃走了。當時，女子的侍女高聲喊道：『這裡殺人了！』很多人聽到了，都到仙人居住的菴舍，找到了那把還沾著鮮血的利刃』

English version The Sutra of the Great Emperor Mahā, Spoken by the Buddha, Volume One Taisho Tripitaka Volume 03, No. 0191, The Sutra of the Great Emperor Mahā

The Sutra of the Great Emperor Mahā, Spoken by the Buddha, Volume Two

Translated by the Tripitaka Master, Minister Fa Xian of the Mingjiao Monastery, Grand Master of the Court of Imperial Sacrifices, and Attendant of the Imperial Audience, by Imperial Decree

『At that time, in the great city of Putaloka, there was a woman, whose appearance was dignified and beautiful, and whose figure was exceptionally exquisite. At that time, there was a man named Mirinala, who became infatuated with this woman, and provided her with gold, silver, jewels, and exquisite clothing. Later, another man also developed affection for this woman, and told her: 『I will give you five hundred gold coins for your enjoyment, and you can join me in pleasure.』 Upon hearing this, the woman went with him, and sent her maid to tell Mirinala: 『I have a new engagement now, and have no time to meet with you.』 Mirinala, upon hearing this, told the maid: 『If she returns home, have her come quickly to the garden where I reside.』 The maid returned home and told the woman everything. The woman, upon hearing this, had no intention of going. The maid, knowing she was unwilling, went back to Mirinala and explained in detail the woman's refusal. Upon hearing this, the man became very angry, and sent the maid to persuade her: 『Have her come quickly to my garden.』 The maid, having received the order, used various means to entice the woman, and the woman went. Upon seeing her, the man scolded her, saying: 『I have always provided you with clothing, treasures, and wealth, why do you now betray me?』 He then took a sharp sword and killed the woman.

『At that time, Gautama's hermitage was near that garden. Mirinala secretly took the sharp sword he was holding, placed it in the hermitage, and then fled. At that time, the woman's maid cried out loudly: 『There has been a murder here!』 Many people heard this and went to the hermitage where the ascetic lived, and found the sharp blade still stained with blood.』

。眾人責言：『汝是仙人，何故於今而行殺害？』作是語已，即以繩索縛仙人手，送往城中至王殿前。眾人告曰：『此是出家仙人，棄背梵行行不凈行；復以利劍斷淫女命。』王聞是事，心生忿怒，即遣出城，令以木簽貫其支體。王宣令已，是時仙人頂戴花鬘、身著青衣，從者週迴手執器仗，高聲唱言：『此是犯戒殺人之賊。』爾時仙人都無怯怖，至城門外即依王法。

「爾時本師訖里瑟拏吠波野曩仙人，來至庵中不見弟子，即往鄰近漸次尋訪；忽見弟子縛其手足，在木簽上受如是苦。師既見已，身毛驚豎，悲淚涕泣問其弟子：『汝何如是有斯過罪？又汝此身受諸苦惱，晝夜疼痛云何當忍？』弟子白言：『大仙！我於此身求諸疼痛都不可得。』師曰：『汝何如是離其苦惱？』弟子白言：『我對師前發誠實愿，若吾此身實無疼痛，即令我師身為金色。』作是愿已，經剎那頃，師自變身作真金色，一切人眾皆悉見之，是故立名金色仙人。爾時弟子復問師曰：『我此命終當生何處？』師曰：『準婆羅門法，若絕嗣子即無生處。』弟子白言：『我作童子不樂王宮，舍位出家，豈有子耶？』師即告曰：『汝於今者何不思惟在王宮時娛樂之事

現代漢語譯本：眾人責備道：『你是仙人，為何現在要進行殺害？』說完這話，就用繩索捆綁了仙人的手，送往城中，到了王宮殿前。眾人稟告說：『這是出家的仙人，背棄了清凈的修行，做了不凈的行為；又用利劍斷送了**的性命。』國王聽到這件事，心中非常憤怒，就下令將他押出城外，用木簽穿透他的身體。國王下令后，當時仙人頭戴花環，身穿青衣，隨從們環繞四周，手持兵器，高聲喊道：『這是犯戒殺人的賊。』當時仙人一點也不害怕，到了城門外就按照國王的法令執行了。這時，本師訖里瑟拏吠波野曩仙人來到庵中，沒有見到弟子，就到附近逐漸尋找；忽然看見弟子手腳被捆綁，在木簽上遭受這樣的痛苦。老師看到后，渾身汗毛豎立，悲傷地流著眼淚，問他的弟子：『你為什麼會有這樣的罪過？而且你現在身體遭受各種痛苦，日夜疼痛，怎麼能夠忍受？』弟子回答說：『大仙！我在這身體上尋求各種疼痛，都無法得到。』老師說：『你為什麼能夠脫離痛苦呢？』弟子回答說：『我在老師面前發下誠實的誓願，如果我的身體真的沒有疼痛，就讓我的老師身體變成金色。』發下這個誓願后，經過很短的時間，老師自己身體變成了真正的金色，所有的人都看到了，所以就給他起了個名字叫金色仙人。當時弟子又問老師說：『我死後會投生到哪裡？』老師說：『按照婆羅門的法則，如果斷絕了後代，就沒有投生的地方。』弟子回答說：『我做童子的時候不喜歡王宮，捨棄王位出家，怎麼會有後代呢？』老師就告訴他說：『你現在為什麼不回憶一下在王宮時享樂的事情呢？』

English version: The crowd rebuked him, saying, 'You are a sage, why are you now committing murder?' Having said this, they bound the sage's hands with ropes and sent him to the city, to the front of the king's palace. The crowd reported, 'This is a sage who has renounced the world, abandoned his pure practice, and engaged in impure acts; moreover, he used a sharp sword to take **'s life.' Upon hearing this, the king was filled with anger and ordered him to be taken out of the city and have his limbs pierced with wooden stakes. After the king issued the order, the sage, wearing a garland of flowers on his head and dressed in blue robes, was surrounded by attendants holding weapons, who loudly proclaimed, 'This is a law-breaking murderer.' At that time, the sage was not afraid at all, and when he reached the city gate, he was executed according to the king's law. At that time, the original teacher, the sage Kṛṣṇa Dvaipāyana, came to the hermitage and, not finding his disciple, began to search nearby; he suddenly saw his disciple with his hands and feet bound, suffering such pain on the wooden stakes. Upon seeing this, the teacher's hair stood on end, and he wept with sorrow, asking his disciple, 'How did you come to commit such a crime? And how can you endure the various pains you are suffering in your body, the pain day and night?' The disciple replied, 'Great sage! I cannot find any pain in this body.' The teacher said, 'How are you able to be free from pain?' The disciple replied, 'I made a sincere vow before you, teacher, that if there is truly no pain in my body, then may my teacher's body turn golden.' After making this vow, in a very short time, the teacher's body transformed into true gold, which everyone saw, and so he was given the name Golden Sage. At that time, the disciple asked his teacher again, 'Where will I be reborn after I die?' The teacher said, 'According to the Brahmin law, if there are no descendants, there is no place to be reborn.' The disciple replied, 'When I was a child, I did not like the palace, and I abandoned my position to become a monk, how could I have descendants?' The teacher then told him, 'Why don't you now reflect on the pleasures you enjoyed in the palace?'

。』弟子白言：『我今此身見受王法苦相如是，云何而能思前娛樂？』

「爾時金色仙人具大神通，經剎那間于虛空中降大風雨，淋弟子身即得清涼，離諸苦惱平復如故；由是弟子思前快樂而生欲心，滴二滴精墮地面上。爾時瞿曇仙人有四思惟：一、思惟自身；二、思惟眾生；三、思惟眾產生佛；四、思惟一切佛剎。如是思已，其二滴精結成二卵，每日出時被日所照，不久之間其卵自破，生二童子色相端正。瞿曇仙人將此二童子，入甘蔗園棲泊居止；瞿曇因日所炙尋即命終。爾時金色仙人來入園中問言：『童子！汝誰人耶？』童子答言：『我即瞿曇所生之子。』金仙聞已心生歡喜，因挈二童歸庵養育。以初生時卵因日照，乃為立名，名為日族為第一姓；復是瞿曇所生之子，因立瞿曇為第二姓；又是自身所生，因立阿擬啰娑為第三姓；由於甘蔗園中收得養育，因立甘蔗為第四姓。

「爾時有大國王名婆羅捺嚩惹，其王命終無子嗣位，輔相大臣共議斯事，未委何人可當灌頂王位。有一大臣白群臣言：『先迦啰拏王有一太子，名曰瞿曇，舍父王位於山林間，事訖里瑟拏吠波野曩仙人，彼是釋種，可得紹嗣灌頂王位

現代漢語譯本：弟子說道：『我現在親身遭受王法的苦楚，像這樣，又怎麼能回想起以前的快樂呢？』當時，金色仙人具有大神通，在剎那間于空中降下大風雨，淋在弟子身上，弟子立刻感到清涼，擺脫了各種苦惱，恢復如初；因此，弟子回想起以前的快樂，產生了慾望，滴了兩滴精液在地上。當時，瞿曇仙人有四種思惟：一、思惟自身；二、思惟眾生；三、思惟眾產生佛；四、思惟一切佛剎。這樣思惟之後，那兩滴精液結成了兩個卵，每天太陽出來時被陽光照射，不久之後，卵自己破裂，生出兩個容貌端正的童子。瞿曇仙人將這兩個童子帶到甘蔗園中居住；瞿曇因為被太陽炙烤，很快就去世了。當時，金色仙人來到園中問道：『童子！你們是誰的孩子？』童子回答說：『我們是瞿曇所生的孩子。』金色仙人聽了之後，心中非常高興，於是帶著兩個童子回到庵中撫養。因為他們初生時卵被太陽照射，就給他們取名為日族，作為第一姓；又因為是瞿曇所生的孩子，就給他們取名瞿曇，作為第二姓；又因為是自己所生，就給他們取名阿擬啰娑，作為第三姓；由於在甘蔗園中被收養，就給他們取名甘蔗，作為第四姓。當時，有一位大國王名叫婆羅捺嚩惹，這位國王去世后沒有兒子繼承王位，輔佐大臣們共同商議這件事，不知道應該讓誰來繼承王位。有一位大臣對群臣說：『先前的迦啰拏王有一位太子，名叫瞿曇，他捨棄了父王的王位，到山林中，侍奉訖里瑟拏吠波野曩仙人，他是釋迦種族的人，可以讓他來繼承王位。』

English version: The disciple said, 'I am now personally suffering the bitterness of the king's law. How can I possibly recall past pleasures?' At that time, the golden-colored immortal, possessing great supernatural powers, in an instant, caused a great wind and rain to descend from the sky. The rain fell upon the disciple, and he immediately felt cool and refreshed, free from all suffering, and restored to his former state. Consequently, the disciple recalled past pleasures and developed desire, and two drops of semen fell to the ground. At that time, the Gautama immortal had four thoughts: first, thoughts about himself; second, thoughts about sentient beings; third, thoughts about sentient beings attaining Buddhahood; and fourth, thoughts about all Buddha lands. After thinking in this way, the two drops of semen formed two eggs. Each day, when the sun rose, they were illuminated by sunlight. Before long, the eggs broke open on their own, and two handsome boys were born. The Gautama immortal took these two boys to a sugarcane garden to live. Gautama, because he was scorched by the sun, soon died. At that time, the golden-colored immortal came into the garden and asked, 'Boys! Who are your children?' The boys replied, 'We are the children of Gautama.' Upon hearing this, the golden-colored immortal was very happy, and so he took the two boys back to his hermitage to raise them. Because their eggs were illuminated by the sun when they were first born, they were given the name 'Sun Clan' as their first surname. Also, because they were the children of Gautama, they were given the name 'Gautama' as their second surname. Furthermore, because they were born from himself, they were given the name 'Angirasa' as their third surname. And because they were found and raised in a sugarcane garden, they were given the name 'Sugarcane' as their fourth surname. At that time, there was a great king named Bharanadvaja. This king died without a son to succeed him to the throne. The assisting ministers discussed this matter together, not knowing who should be crowned king. One minister said to the other ministers, 'The former King Karana had a prince named Gautama. He abandoned his father's throne and went to the mountains to serve the sage Krishna Dvaipayana. He is of the Shakya lineage and can be made to succeed to the throne.'

。』群臣聞已，即往山中，詣仙人所，頭面禮足白言：『大仙！過去迦啰拏王有一太子，名曰瞿曇，今在何處？』大仙白言：『久已命終。』復為群臣具說上事。大臣聞已，心生懊惱：『我等今者甚得大罪。』作是語已，見二童子身相端嚴，問：『是誰耶？』金仙答言：『此即瞿曇所生之子。』群臣聞已，俱懷踴躍：『今此童子是王種族。』即令繼紹灌頂王位，是故立姓名甘蔗王。

「此王之後子孫相繼，有一百甘蔗王，都補多落迦城。其最後甘蔗王生其四子：一名烏羅迦目佉；二名迦羅尼；三名賀悉帝曩野；四名蘇曩布啰迦。生四王子已，于其後時，妃後命終，王即愁惱，以手搘頤情懷悲痛。時有大臣見王不樂，而共奏言：『大王！云何而懷愁惱神情不悅？』王即答言：『我為妃后今忽無常有斯痛苦。』大臣聞已，而白王言：『我聞鄰國小王，王有一女，具大福德，端正殊妙，堪為國后。』王語群臣：『彼小國王欲侵我境，云何成親？』大臣白言：『別有小國亦生端正殊勝之女，若納為妃甚適王情。』王既聞已，即遣使臣往彼小國，具述王意，欲娉其女立為妃后。小王聞已，歡喜慶慰，乃告使臣：『若大國王欲娉我女立為妃后，如生男子令紹灌頂王位，我即許之。』使臣回國具奏上事

現代漢語譯本：『群臣聽聞此事後，立即前往山中，拜訪仙人，跪拜行禮並稟告說：『大仙！過去的迦啰拏王有一位太子，名叫瞿曇，現在在哪裡？』仙人回答說：『他早已去世了。』又為群臣詳細講述了之前發生的事情。大臣們聽后，心中懊惱：『我們現在犯下了大罪。』說完這話，他們看見兩個容貌端莊的童子，便問：『他們是誰？』金仙回答說：『這正是瞿曇所生的兒子。』群臣聽后，都感到非常高興：『這兩個童子是王室的後代。』於是就讓他們繼承王位，舉行灌頂儀式，因此立名為甘蔗王。此王之後，子孫相繼，共有百位甘蔗王，都城在補多落迦城。最後一位甘蔗王生了四個兒子：一名烏羅迦目佉；二名迦羅尼；三名賀悉帝曩野；四名蘇曩布啰迦。生下四位王子后，不久，王妃去世，國王因此憂愁煩惱，用手托著下巴，心情悲痛。當時有大臣見國王不快樂，就一起進諫說：『大王！您為何憂愁煩惱，神情不悅？』國王回答說：『我因為王妃突然去世而感到痛苦。』大臣聽后，就對國王說：『我聽說鄰國有一位小國王，他有一個女兒，很有福氣，容貌端正美麗，可以做王后。』國王對群臣說：『那個小國王想侵犯我的領土，怎麼能和他聯姻呢？』大臣稟告說：『還有其他小國也生有容貌端正美麗的女子，如果娶來做王妃，一定能讓您滿意。』國王聽后，就派遣使臣前往那個小國，詳細說明了國王的意思，想要娶他們的女兒立為王妃。小國王聽后，非常高興，就告訴使臣：『如果大國王想要娶我的女兒立為王妃，並且生下兒子繼承王位，我就同意。』使臣回國后，詳細稟告了此事。

English version: 'Upon hearing this, the ministers immediately went into the mountains, visited the immortal, bowed their heads and feet in reverence, and reported: 『Great Immortal! In the past, King Karana had a prince named Gautama. Where is he now?』 The immortal replied: 『He has long since passed away.』 He then recounted the previous events in detail to the ministers. Upon hearing this, the ministers were filled with remorse: 『We have committed a great sin.』 After saying this, they saw two boys with dignified appearances and asked: 『Who are they?』 The golden immortal replied: 『These are the sons of Gautama.』 Upon hearing this, the ministers were all overjoyed: 『These two boys are of royal lineage.』 They then had them succeed to the throne and performed the coronation ceremony, hence they were named the Sugarcane Kings. After this king, his descendants succeeded him, totaling one hundred Sugarcane Kings, with their capital in the city of Putaraka. The last Sugarcane King had four sons: the first named Urokamukha, the second named Karani, the third named Hastinaya, and the fourth named Sunapuraka. After the birth of the four princes, the queen passed away, and the king was filled with sorrow, resting his chin in his hand, his heart heavy with grief. At that time, a minister, seeing the king unhappy, together advised him: 『Great King! Why are you so sorrowful and displeased?』 The king replied: 『I am in pain because the queen has suddenly passed away.』 Upon hearing this, the minister said to the king: 『I have heard that a small king in a neighboring country has a daughter who is very blessed, with a dignified and beautiful appearance, suitable to be a queen.』 The king said to the ministers: 『That small king wants to invade my territory, how can we marry into his family?』 The minister reported: 『There are other small countries that also have daughters with dignified and beautiful appearances. If you marry one of them as your queen, it will surely please you.』 Upon hearing this, the king sent an envoy to that small country, explaining the king's intentions in detail, wanting to marry their daughter as his queen. The small king was very happy upon hearing this and told the envoy: 『If the great king wants to marry my daughter as his queen and have her bear a son to succeed to the throne, I will agree.』 The envoy returned to the country and reported the matter in detail.

。王聞所奏深情不悅：『我有長子合紹王位，云何幼小而得立耶？』大臣白言：『但且娉納，后時有子，男女未定。』王聞是語，即以金、銀、珍寶、羅紈、疋帛、嚴身之具迎娶歸國。於後懷妊凡經九月，載生一子，身相端嚴，乃于生辰群臣慶賀。王曰：『今我是子當立何名？』大臣奏言：『彼小國王納女為妃，貴生太子繼王寶位，今請立名，名為樂王，命八夫人而為乳母養育太子。』

「爾時大王欲令長子紹嗣王位，其小國王知是事已，心生忿怒，即遣使臣具論前事：『先許我女生子為王，何故於今自違言約？脫或如是，我即廣將兵眾討滅汝國。』時大國王聞此語已，即生愁惱，告大臣言：『棄長立幼，于理非宜。』群臣奏言：『彼小國王心力豪強，善於兵戰，舉戈犯境，必貽敗䘐；若遣長子速疾出外，即我家國當免兵禍。』王聞是語，默然未允。

「爾時大臣共設權謀，即于近郊造一御園，亭池花果，林巒池沼，流泉飛閣，處處遍滿。復以沉檀香木，雜寶纓絡，種種嚴飾殿宇樓觀。爾時大王長子與諸臣僚出城遊賞，見此園林訪問左右：『是誰所有？』從臣對曰：『此是御園。』太子聞已即時回馬，左右勸請暫入觀覽

現代漢語譯本：國王聽了王聞的奏報，深感不悅，說道：『我有長子適合繼承王位，怎麼能讓年幼的孩子來繼承呢？』大臣們勸說道：『先娶親納妃，以後是否會有兒子，是男是女都還不確定。』國王聽了這話，就用金銀、珍寶、絲綢、布匹、裝飾品等迎娶新娘回國。之後，王妃懷孕九個月，生下一個兒子，相貌端正莊嚴，於是在他生日那天，群臣都來慶賀。國王說：『現在我的兒子應該取什麼名字呢？』大臣們奏道：『那個小國王嫁女為妃，尊貴的太子繼承王位，現在請為他取名，就叫樂王，並命八位夫人做乳母來養育太子。』當時，大國王想讓長子繼承王位，那個小國王知道這件事後，心中憤怒，就派遣使臣詳細陳述之前的事情：『先前答應讓我女兒生的兒子做國王，為什麼現在違背諾言？如果真是這樣，我就要率領大軍攻打你們的國家。』當時，大國王聽到這話后，就感到憂愁煩惱，告訴大臣們說：『廢長立幼，在道理上是不合適的。』群臣奏道：『那個小國王心力強盛，擅長打仗，如果他舉兵來犯，必定會給我們帶來失敗；如果讓長子迅速離開，我們國家就可以免除戰禍。』國王聽了這話，沉默不語，沒有同意。當時，大臣們共同想出計策，就在近郊建造了一座御花園，亭臺樓閣、花草樹木、林地水池、流泉飛瀑，到處都有。又用沉香檀木，各種寶珠瓔珞，來裝飾殿宇樓閣。當時，大國王的長子和各位大臣出城遊玩，看到這座園林，就問左右：『這是誰的？』隨從回答說：『這是御花園。』太子聽了之後，立刻調轉馬頭，左右勸他暫時進去觀賞。

English version: The king, upon hearing Wang Wen's report, was deeply displeased, saying, 'I have an eldest son who is fit to inherit the throne, how can a young child be made to succeed?' The ministers advised, 'First, take a wife, whether there will be a son later, whether male or female, is not yet certain.' Upon hearing this, the king used gold, silver, jewels, silk, cloth, ornaments, and other items to welcome the bride back to the country. Later, the queen was pregnant for nine months and gave birth to a son, whose appearance was dignified and solemn. On his birthday, all the ministers came to celebrate. The king said, 'Now, what name should my son be given?' The ministers replied, 'That small king married his daughter to be a concubine, and the noble prince will inherit the throne. Now, please give him a name, let it be King Le, and appoint eight ladies as wet nurses to raise the prince.' At that time, the great king wanted his eldest son to inherit the throne. When the small king learned of this, he was furious and sent an envoy to detail the previous events: 'You previously promised that the son born to my daughter would be king, why are you now breaking your promise? If this is the case, I will lead a large army to attack your country.' When the great king heard this, he was worried and troubled, and told the ministers, 'It is not appropriate to depose the eldest and establish the youngest.' The ministers replied, 'That small king is powerful and skilled in battle. If he attacks, it will surely bring us defeat; if the eldest son leaves quickly, our country can avoid war.' Upon hearing this, the king remained silent and did not agree. At that time, the ministers devised a plan together and built an imperial garden in the suburbs, with pavilions, ponds, flowers, trees, forests, pools, flowing springs, and flying pavilions everywhere. They also used sandalwood and various jeweled ornaments to decorate the palaces and towers. At that time, the great king's eldest son and the ministers went out of the city for a stroll. Seeing this garden, he asked his attendants, 'Whose is this?' The attendants replied, 'This is the imperial garden.' Upon hearing this, the prince immediately turned his horse around, and the attendants urged him to go in for a look.

。太子告曰：『皇王御苑我何敢往？』從臣復白：『若是臣下及諸庶民即不得入，國王長子游玩無妨。』是時太子即便入園作樂嬉戲。有一大臣上請于王：『先造御園今已成就，請王觀看。』王聞所奏即時臨幸俯近苑囿，忽聞作樂王心疑慮。大臣白言：『太子先是在此作樂。』王遂赫怒：『我造此園未曾遊觀，云何太子先入作樂？其罪難捨即令出國。』大臣諫爭，王怒不已，尋下詔命：『許將僕從及其眷屬，與限七日出離國城。』太子承父王敕，即與臣僚及諸親愛出補多落迦大城，去城匪遙而自安止；王復遣令遠處居住。

「時雪山側婆擬啰河岸邊，有一仙人名迦毗羅，凈持梵行庵居修道。太子復將眷屬依止仙人，採獵禽獸以活其命。於後太子憶念色慾，顏容瘦悴。仙人疑問，太子具言：『我思淫樂而致斯苦。』仙人白言：『勿于親姊而行欲事，余可隨意。』太子耽著男女眾多，稚戲喧鬧日月滋甚。仙人心不虛靜，根識散亂，即告太子：『我今欲往別處營居。』太子聞之深自慚感：『大仙於此修行歲久，道果已就，不可遷移，我於今辰，將領眷屬別求住止。』仙人聞已甚適本心，即于庵居側近之處揀殊勝地，以金瓶水澆地為界，令太子住。其後人民熾盛眷屬繁多，依界修城，因建國土，名迦毗羅國

現代漢語譯本太子說：『皇王的御花園我怎敢去？』隨從的臣子又稟告說：『如果是臣子和普通百姓就不能進入，國王的長子游玩沒有妨礙。』當時太子就進入園中作樂嬉戲。有一位大臣上奏國王：『先前建造的御花園現在已經完成，請國王觀看。』國王聽到奏報就前往御花園，靠近時，忽然聽到作樂的聲音，國王心中疑惑。大臣稟告說：『是太子先前在這裡作樂。』國王於是大怒：『我建造這個園子還沒遊覽過，怎麼太子先進入作樂？他的罪過難以饒恕，立即讓他出國。』大臣勸諫，國王的怒氣沒有平息，隨即下詔命令：『允許他帶著僕從和家眷，限期七天離開國都。』太子接受父王的命令，就和臣僚以及親愛的人離開了補多落迦大城，在離城不遠的地方安頓下來；國王又下令讓他們到更遠的地方居住。當時在雪山旁邊婆擬啰河岸邊，有一位名叫迦毗羅的仙人，清凈持守梵行，在庵中修行。太子又帶著家眷依附仙人，靠打獵禽獸來維持生計。後來太子思念**，容顏憔悴。仙人詢問原因，太子如實說：『我思念淫樂才導致如此痛苦。』仙人說：『不要和親姐姐發生性關係，其他的可以隨意。』太子沉迷於男女之事，嬉戲喧鬧，日益嚴重。仙人內心無法平靜，根識散亂，就告訴太子：『我現在想去別的地方居住。』太子聽了深感慚愧：『大仙在這裡修行多年，道果已經成就，不能遷移，我今天將帶領家眷另尋住處。』仙人聽了很合心意，就在庵居附近選擇了一塊殊勝之地，用金瓶水澆地為界，讓太子居住。之後人民興盛，家眷繁多，依著界限修建城池，因此建立了國家，名叫迦毗羅國。

English version The prince said, 'How dare I go to the royal garden?' The attendant minister reported again, 'If it were ministers and common people, they would not be allowed to enter, but it is no problem for the king's eldest son to play.' At that time, the prince entered the garden to make merry and play. A minister petitioned the king, 'The royal garden that was built earlier is now completed, please, Your Majesty, come and see it.' Upon hearing the report, the king went to the royal garden. As he approached, he suddenly heard the sound of music, and the king was suspicious. The minister reported, 'It was the prince who was making merry here earlier.' The king was furious, 'I have not yet visited this garden that I built, how could the prince enter and make merry first? His crime is unforgivable, order him to leave the country immediately.' The ministers advised against it, but the king's anger did not subside. He then issued an order, 'Allow him to take his servants and family, and give them seven days to leave the capital.' The prince accepted his father's order and left the great city of Butuoluojia with his ministers and loved ones, settling down not far from the city. The king then ordered them to live further away. At that time, on the bank of the Po Ni Luo River on the side of the Snow Mountain, there was an immortal named Kapila, who purely practiced Brahma conduct and cultivated the Tao in a hermitage. The prince then took his family to rely on the immortal, hunting animals to make a living. Later, the prince missed ** and his face became haggard. The immortal asked the reason, and the prince told the truth, 'I suffer because I miss sensual pleasures.' The immortal said, 'Do not engage in sexual relations with your own sister, you can do as you please with others.' The prince indulged in men and women, and the noise of their play grew worse day by day. The immortal's heart could not be at peace, and his senses were scattered, so he told the prince, 'I now want to go and live elsewhere.' The prince was deeply ashamed, 'Great immortal, you have cultivated here for many years, and your Tao has been accomplished, you cannot move. Today, I will lead my family to seek another place to live.' The immortal was very pleased to hear this, and chose a special place near the hermitage, using water from a golden bottle to mark the boundary, and let the prince live there. After that, the people prospered, and the family grew large. They built a city along the boundary, and thus established a country, named the country of Kapila.

。復於後時有賢人指引，別造一城，名曰指城，王於此城亦號都邑。

「爾時尾嚕茶迦王問大臣曰：『我之太子今在何處？』大臣白言：『今在雪山南婆擬啰河側迦毗羅城，建二大城以為都邑，臣僚、士庶、骨肉眷屬富盛繁多，有如大國。』時尾嚕茶迦甘蔗王曲躬俯首，問大臣言：『我之童子能有此事。』大臣白言：『太子仁德致茲雄盛。』因立姓氏。尾嚕茶迦甘蔗王命終之後，能仁嗣位。能仁有子，名烏羅迦目迦王；烏羅迦目迦王有子，名若迦抳王；若迦抳王有子，名賀悉帝王；賀悉帝王有子，名努布啰迦王；努布啰迦王有子，名烏布啰迦王。如是子孫相繼有五萬五千王，都迦毗羅大城。

「於後復有一王名十車王，十車王后有九十車王；九十車王后有百車王；百車王后有畫車王；畫車王后有最勝車王；最勝車王后有牢車王；牢車王后有十弓王；十弓王后有九十弓王；九十弓王后有百弓王；百弓王后有最勝弓王；最勝弓王之後有畫弓王；畫弓王之後有牢弓王，此王于南閻浮提弓射第一。時牢弓王有其二子：一名星賀賀努王；二名師子吼王。爾時星賀賀努王生其四子：一名凈飯王；二名白飯王；三曰斛飯王；四名甘露飯王。凈飯王有二子：一名悉達多；二名難陀

後來，在賢人的指引下，他們又建造了一座城，名為指城，國王也在此城稱都邑。當時，毗琉璃王問大臣說：『我的太子現在在哪裡？』大臣回答說：『現在在雪山南邊的婆擬啰河畔的迦毗羅城，建立了兩座大城作為都邑，臣僚、百姓、親屬都非常興盛繁多，如同一個大國。』當時，毗琉璃甘蔗王彎腰低頭，問大臣說：『我的孩子能有這樣的成就？』大臣回答說：『太子仁德才導致如此興盛。』因此確立了姓氏。毗琉璃甘蔗王去世后，能仁繼承了王位。能仁有個兒子，名叫烏羅迦目迦王；烏羅迦目迦王有個兒子，名叫若迦抳王；若迦抳王有個兒子，名叫賀悉帝王；賀悉帝王有個兒子，名叫努布啰迦王；努布啰迦王有個兒子，名叫烏布啰迦王。就這樣子孫相繼，共有五萬五千個國王，都住在迦毗羅大城。之後又有一位國王名叫十車王，十車王之後有九十車王；九十車王之後有百車王；百車王之後有畫車王；畫車王之後有最勝車王；最勝車王之後有牢車王；牢車王之後有十弓王；十弓王之後有九十弓王；九十弓王之後有百弓王；百弓王之後有最勝弓王；最勝弓王之後有畫弓王；畫弓王之後有牢弓王，這位國王在南閻浮提射箭第一。當時，牢弓王有兩個兒子：一個名叫星賀賀努王；一個名叫師子吼王。當時，星賀賀努王生了四個兒子：一個名叫凈飯王；一個名叫白飯王；一個名叫斛飯王；一個名叫甘露飯王。凈飯王有兩個兒子：一個名叫悉達多；一個名叫難陀。

Later, guided by wise men, they built another city, named 'Pointing City,' and the king also called this city his capital. At that time, King Virudhaka asked his ministers, 'Where is my prince now?' The ministers replied, 'He is now in Kapilavastu, by the side of the Parara River south of the Snowy Mountains, having established two great cities as capitals. His officials, people, and relatives are very prosperous and numerous, like a great nation.' Then, King Virudhaka, the sugarcane king, bowed his head and asked his ministers, 'Can my child achieve such things?' The ministers replied, 'The prince's benevolence has led to this prosperity.' Thus, they established a family name. After King Virudhaka, the sugarcane king, passed away, Nengren succeeded to the throne. Nengren had a son named King Urokamuka; King Urokamuka had a son named King Yakani; King Yakani had a son named King Hast; King Hast had a son named King Nupuraka; King Nupuraka had a son named King Ubrakaka. Thus, their descendants succeeded each other, with a total of 55,000 kings, all residing in the great city of Kapilavastu. After that, there was a king named King Ten Chariots, followed by King Ninety Chariots; after King Ninety Chariots came King Hundred Chariots; after King Hundred Chariots came King Painted Chariots; after King Painted Chariots came King Most Victorious Chariots; after King Most Victorious Chariots came King Firm Chariots; after King Firm Chariots came King Ten Bows; after King Ten Bows came King Ninety Bows; after King Ninety Bows came King Hundred Bows; after King Hundred Bows came King Most Victorious Bows; after King Most Victorious Bows came King Painted Bows; after King Painted Bows came King Firm Bows, this king was the best archer in Jambudvipa. At that time, King Firm Bows had two sons: one named King Xinghehenu; and the other named King Lion's Roar. At that time, King Xinghehenu had four sons: one named King Suddhodana; one named King White Rice; one named King Hufan; and one named King Sweet Dew Rice. King Suddhodana had two sons: one named Siddhartha; and one named Nanda.

。白飯王有二子：一名娑帝疏嚕；二名婆捺哩賀。斛飯王有二子：一名摩賀曩么；二名阿你樓馱。甘露飯王有二子：一名阿難陀；二名提婆達多。凈飯王有女，名蘇缽啰；白飯王有女，名缽怛啰摩黎；斛飯王有女，名䟦捺黎；甘露飯王有女，名細嚩羅。悉達多有子，名羅怙羅，此之佛子，是過去眾許王種族，今值佛世隨佛出家，了悟生死善斷輪迴，契證真空而成聖位。」

爾時大目犍連說是語已，即從座起合掌向佛。佛言：「汝複本座。善哉，善哉！汝能為諸苾芻說于釋種過去所生種姓之事，令諸苾芻快得善利，長夜安隱。」時諸釋眾皆大歡喜，信受奉行。

爾時迦毗羅國主星賀賀努王，具大福德資財無量，人民熾盛國土豐實。去此不遠有一國土，名曰天指城，有王名酥缽啰沒馱，其國大富，金銀珍寶，處處盈滿；彼王有妃名龍弭禰，身色端嚴諸相具足。于其國內有一長者，宿植善本福德純厚，眷屬熾盛庫藏眾多，如毗沙門天王。

爾時長者有一園苑，眾卉名花，流泉浴池，亭臺樓閣，異獸靈禽無不具足。時酥缽啰沒馱王，與其妃后及諸眷屬，來於此園作樂遊戲。時彼妃后見此園林種種華煥心生愛樂，即告于王：「我要此園恒以遊戲

現代漢語譯本：白飯王有兩個兒子：一個叫娑帝疏嚕，另一個叫婆捺哩賀。斛飯王有兩個兒子：一個叫摩賀曩么，另一個叫阿你樓馱。甘露飯王有兩個兒子：一個叫阿難陀，另一個叫提婆達多。凈飯王有個女兒，名叫蘇缽啰；白飯王有個女兒，名叫缽怛啰摩黎；斛飯王有個女兒，名叫䟦捺黎；甘露飯王有個女兒，名叫細嚩羅。悉達多有個兒子，名叫羅怙羅。這些佛陀的弟子，都是過去衆所周知的王族後裔，如今在佛陀在世時跟隨佛陀出家，了悟生死，善於斷絕輪迴，契合證悟真空而成就聖位。當時，大目犍連說完這些話后，就從座位上站起來，合掌向佛。佛說：『你回到自己的座位吧。很好，很好！你能夠為各位比丘講述釋迦族過去所生的種姓之事，讓各位比丘能夠快速獲得利益，長夜安穩。』當時，各位釋迦族人都非常高興，信受奉行。當時，迦毗羅國的國王星賀賀努王，具有很大的福德，資財無數，人民興盛，國家富足。離這裡不遠的地方有一個國家，名叫天指城，有個國王名叫酥缽啰沒馱，他的國家非常富有，金銀珍寶到處都是；這位國王有個妃子名叫龍弭禰，身姿端莊美麗，各種相貌都非常完美。在他的國內有個長者，過去種下善根，福德深厚，眷屬眾多，庫藏豐富，就像毗沙門天王一樣。當時，這位長者有個園林，裡面有各種花草，流動的泉水，沐浴的池塘，亭臺樓閣，各種奇異的野獸和靈禽應有盡有。當時，酥缽啰沒馱王，和他的妃子以及各位眷屬，來到這個園林遊玩作樂。當時，這位妃子看到這個園林各種花朵盛開，心生喜愛，就告訴國王：『我想要這個園林，經常在這裡遊玩。』

English version: King White Rice had two sons: one named Sati Shulu, and the other named Po Na Li He. King Bucket Rice had two sons: one named Maha Nama, and the other named Aniruddha. King Sweet Dew Rice had two sons: one named Ananda, and the other named Devadatta. King Pure Rice had a daughter named Subra; King White Rice had a daughter named Patra Mali; King Bucket Rice had a daughter named Ba Na Li; King Sweet Dew Rice had a daughter named Xi Wa Luo. Siddhartha had a son named Rahula. These disciples of the Buddha were all descendants of well-known royal families in the past. Now, during the Buddha's lifetime, they have left home to follow the Buddha, understood the cycle of life and death, are skilled at cutting off reincarnation, and have attained the holy position by realizing the emptiness of reality. At that time, Mahamogallana, having spoken these words, rose from his seat, put his palms together, and faced the Buddha. The Buddha said, 'Return to your seat. Excellent, excellent! You have been able to tell the bhikshus about the lineage of the Shakya clan in the past, so that the bhikshus can quickly gain benefits and have a peaceful night.' At that time, all the Shakya people were very happy, believed, accepted, and practiced. At that time, King Xing He He Nu of Kapilavastu, possessed great merit and immeasurable wealth, with a prosperous population and a rich country. Not far from here was a country called Tianzhi City, where there was a king named Su Po Luo Mo Tuo. His country was very wealthy, with gold, silver, and treasures everywhere. This king had a consort named Long Mi Ni, who was beautiful and had all the perfect features. In his country, there was an elder who had planted good roots in the past, had deep merit, many family members, and abundant storage, like King Vaisravana. At that time, this elder had a garden with various flowers and plants, flowing springs, bathing ponds, pavilions, and various exotic beasts and birds. At that time, King Su Po Luo Mo Tuo, along with his consort and family members, came to this garden to play and have fun. At that time, the consort saw the various flowers blooming in this garden, and she was filled with love. She then told the king, 'I want this garden to play in all the time.'

。」王白妃言：「惟此園林長者所有，云何能得？我為國王當自創造。」即命國人，大興園苑，泉池臺觀，勝絕第一，名龍弭禰園。爾時酥缽啰沒䭾王長夜思惟：「我今云何得生一子為金輪王？」如是思念，忽於後時妃乃有娠，懷妊九月誕生一女，顏貌端正，諸相具足，福德智慧，于其世間最為殊勝。如是眾人睹斯福相俱言：「希有！應是毗首羯摩天所作，或是幻化所成。」女生之後，一日、二日至三七日，王為此女集諸戚里及群臣等，慶賀作樂，即為立名，名為摩耶。其女身相而有八乳，相師占曰：「此女后時當生貴子，紹灌頂王位。」又於後時復生一女，端嚴福相最為其上，初生之時有大光明，遍照國城祥瑞非常，因慶賀日即為立名，名摩賀摩耶。相師占曰：「此女生男具三十二相，為金輪王。」

爾時酥缽啰沒䭾王，聞彼星賀賀努王太子具有賢德，即遣使人告彼國王：「我有二女：一名摩耶；二名摩賀摩耶。初生之時相師占言：『此之二女若後生子，具三十二相為金輪王。』」星賀賀努王聞已，告凈飯太子曰：「酥缽啰沒馱王欲娉二女與汝為妻，若後生子必作輪王。」即遣釋種五百人等往彼迎女。

爾時邊國別有一族，名半拏嚩，率領兵眾于其要路欲行劫奪

現代漢語譯本：王白妃說：『只有這園林是長者所有的，怎麼能得到呢？我身為國王應當自己創造。』於是命令國人，大興土木建造園林，開鑿泉池，修建樓臺亭閣，使其成為天下第一的勝景，命名為龍弭禰園。當時，酥缽啰沒䭾王日夜思索：『我怎樣才能生一個兒子成為金輪王呢？』這樣思念著，不久之後，王妃就懷孕了，懷胎九個月生下一個女兒，容貌端莊美麗，各種吉相都具備，福德和智慧在世間最為殊勝。眾人看到這個吉祥的徵兆都說：『稀有啊！這應該是毗首羯摩天所造，或者是幻化而成的。』女兒出生后，從一天、兩天到二十一天，國王為這個女兒召集親戚和大臣們，慶賀作樂，併爲她取名為摩耶。這個女孩的身體有八個乳房，相士占卜說：『這個女孩將來會生下尊貴的兒子，繼承灌頂王位。』後來又生下一個女兒，端莊美麗，福相更加殊勝，出生時有巨大的光明，照耀整個國都，祥瑞非常，因此在慶賀的日子為她取名為摩賀摩耶。相士占卜說：『這個女孩如果生男孩，將具備三十二種吉相，成為金輪王。』當時，酥缽啰沒䭾王聽說星賀賀努王的太子具有賢德，就派使者告訴那個國王：『我有兩個女兒：一個叫摩耶，一個叫摩賀摩耶。她們出生時，相士占卜說：『這兩個女兒如果將來生子，將具備三十二種吉相，成為金輪王。』』星賀賀努王聽后，告訴凈飯太子說：『酥缽啰沒馱王想把兩個女兒嫁給你為妻，如果將來生子必定會成為輪王。』於是派遣釋迦族五百人等前往迎娶兩位公主。當時，邊境地區有一個部族，名叫半拏嚩，率領軍隊在要道上想要進行搶劫。'

English version: Queen Bai said, 'This garden belongs only to the elder; how can we obtain it? As a king, I should create one myself.' So she ordered the people of the kingdom to build gardens, dig ponds, and construct pavilions and terraces, making it the most beautiful place in the world, and named it the Dragon Míní Garden. At that time, King Sūprabuddha pondered day and night, 'How can I have a son who will become a Chakravartin King?' While thinking this, later, the queen became pregnant. After nine months of pregnancy, she gave birth to a daughter, whose appearance was dignified and beautiful, possessing all auspicious signs. Her virtue and wisdom were the most outstanding in the world. When people saw this auspicious sign, they all said, 'How rare! This must be made by Vishvakarman, or it is a transformation.' After the daughter was born, from one day, two days to twenty-one days, the king gathered relatives and ministers to celebrate and make merry, and named her Māyā. This girl had eight breasts, and a fortune teller predicted, 'This girl will later give birth to a noble son who will inherit the throne.' Later, another daughter was born, whose beauty and auspicious signs were even more outstanding. At the time of her birth, there was a great light that illuminated the entire capital, a very auspicious sign. Therefore, on the day of celebration, she was named Mahāmāyā. The fortune teller predicted, 'If this girl gives birth to a boy, he will possess the thirty-two auspicious signs and become a Chakravartin King.' At that time, King Sūprabuddha heard that the crown prince of King Simhahanu was virtuous, so he sent an envoy to tell that king, 'I have two daughters: one named Māyā and the other named Mahāmāyā. When they were born, fortune tellers predicted, 'If these two daughters have sons in the future, they will possess the thirty-two auspicious signs and become Chakravartin Kings.'' King Simhahanu, upon hearing this, told Prince Suddhodana, 'King Sūprabuddha wants to marry his two daughters to you as wives. If they have sons in the future, they will surely become Chakravartin Kings.' So he sent five hundred members of the Shakya clan to go and welcome the two princesses. At that time, there was a tribe in the border region called the Pāṇḍava, who led troops and wanted to rob on the main roads.

。釋眾知已慮遭患害，具述上事請王同行。王即白言：「我今年老厭于戎事，令子凈飯躬自討伐，如獲勝捷當自立愿。」

爾時星賀賀努王，選練四兵，付釋種等與子凈飯，同殺惡族迎女迴歸。即白王言：「王先所宣令別立愿，其義云何？」王即告言：「汝於今者當納一女以為己妻，如後有子，善加保護令嗣國位。」及王歿后，其大臣等共立凈飯太子即紹王位。時王國界人民豐盛，王與夫人及諸宮嬪恒受快樂。

時釋迦菩薩在兜率天宮，欲生人間，作五種觀察：一、觀種姓。菩薩思惟：「若婆羅門、吠舍、首陀，種姓非上非我所生；若剎帝利我即當生，以彼時人重富貴故；若生下姓人所不重，今為攝化眾生令彼歸依，是故當生剎帝利家。」二、觀國土。若其國土最上殊勝，有上味甘蔗，香美稻米，肥力大牛，無諸貧乞及斗諍事，如是國土，名為中國，我即往生；恐彼有情而興毀言，菩薩過去修大勝因，云何於今卻生邊地。三、觀時分。若有增劫八萬歲時，有情根鈍，智慧愚劣，非為法器，是故不生；若於減劫百歲之時，雖近五濁，彼時眾生，根性猛利，機器成熟，是故菩薩即乃下生。四、觀上族。若凈飯王自過去世成劫之初，眾許王后子孫相繼，至凈飯王俱是輪王之族，是故菩薩即往受生。五、觀母身

現代漢語譯本：眾人知道已經擔心會遭受禍害，便詳細地陳述了上述情況，請求國王一同前往。國王隨即說道：『我今年老了，厭倦了戰爭，讓我的兒子凈飯親自去討伐吧，如果獲得勝利，他應當自己立下誓願。』當時星賀賀努王挑選訓練了四種軍隊，交給釋迦族等人和他的兒子凈飯，一同去誅殺惡族，迎接女兒迴歸。他們便對國王說：『國王先前所宣稱的另立誓願，其含義是什麼？』國王便告訴他們說：『你現在應當娶一個女子作為自己的妻子，如果以後有了兒子，要好好保護他，讓他繼承王位。』等到國王去世后，他的大臣們共同擁立凈飯太子繼承了王位。當時王國境內人民富足，國王與夫人以及各位宮嬪常常享受快樂。當時釋迦菩薩在兜率天宮，想要降生人間，進行了五種觀察：第一，觀察種姓。菩薩心想：『如果婆羅門、吠舍、首陀的種姓都不是上等，不是我所要出生的；如果是剎帝利，我就應當出生，因為那時的人們看重富貴；如果出生在下等種姓，人們不會看重，現在爲了攝化眾生讓他們歸依，所以應當出生在剎帝利家。』第二，觀察國土。如果那個國土是最上等殊勝的，有上等的甘蔗，香美的稻米，肥壯的牛，沒有貧窮乞丐和爭鬥的事情，這樣的國土，稱為中國，我就前往出生；恐怕那些有情會產生譭謗的言論，菩薩過去修習了大的殊勝因，為什麼現在卻要出生在邊遠地區。第三，觀察時分。如果是在增劫八萬歲的時候，有情的根性遲鈍，智慧愚笨，不是法器，所以不出生；如果在減劫一百歲的時候，雖然接近五濁，那時眾生的根性猛利，機緣成熟，所以菩薩就降生。第四，觀察上族。如果凈飯王從過去世成劫之初，眾人認可的王后子孫相繼，到凈飯王都是輪王一族，所以菩薩就前往受生。第五，觀察母親的身體。

English version: The people, knowing they were already worried about suffering harm, detailed the above situation and requested the king to go with them. The king then said, 'I am old this year and tired of war. Let my son, Suddhodana, go and personally lead the campaign. If he achieves victory, he should make his own vow.' At that time, King Xing He He Nu selected and trained four types of troops, entrusting them to the Shakya clan and his son, Suddhodana, to jointly kill the evil clan and bring his daughter back. They then said to the king, 'What is the meaning of the vow that the king previously declared to make separately?' The king then told them, 'You should now take a woman as your wife. If you have a son later, you must protect him well and let him inherit the throne.' After the king passed away, his ministers jointly supported Prince Suddhodana to inherit the throne. At that time, the people within the kingdom were prosperous, and the king, his wife, and the concubines often enjoyed happiness. At that time, the Bodhisattva Shakyamuni, in the Tushita Heaven, wishing to be born in the human world, made five observations: First, observing the lineage. The Bodhisattva thought, 'If the lineages of Brahmins, Vaishyas, and Shudras are not superior, not where I should be born; if it is Kshatriya, I should be born, because people at that time valued wealth and nobility; if born into a lower lineage, people would not value it. Now, in order to gather and transform sentient beings and lead them to take refuge, I should be born into a Kshatriya family.' Second, observing the country. If that country is the most superior and excellent, with top-quality sugarcane, fragrant rice, strong and fat cattle, and no poverty, beggars, or disputes, such a country is called the Middle Kingdom, and I will go there to be born; fearing that those sentient beings would give rise to slanderous words, that the Bodhisattva had cultivated great and superior causes in the past, why would he now be born in a remote area. Third, observing the time. If it were during an increase kalpa of 80,000 years, sentient beings' roots would be dull, their wisdom foolish, and they would not be vessels for the Dharma, so I would not be born; if it were during a decrease kalpa of 100 years, although close to the five turbidities, the roots of sentient beings at that time would be sharp and their opportunities ripe, so the Bodhisattva would then descend to be born. Fourth, observing the noble lineage. If King Suddhodana, from the beginning of the kalpa in the past, was recognized by the people as the successor of the queen, and his descendants, up to King Suddhodana, were all of the lineage of the Wheel-Turning King, then the Bodhisattva would go there to be born. Fifth, observing the mother's body.

。若是女人智慧甚深，福德無量，諸相端嚴，持戒清潔，過去諸佛同與受記，我即受生；今見摩耶具上功德，復是王種，即乃生彼。

爾時菩薩作是觀已，復告六慾天子：「汝今諦聽！我當下生南贍部洲托質摩耶，汝等為我降甘露雨令我受樂。」天子告言：「南瞻部洲有六大惡人：一、老迦葉；二、摩娑迦梨虞婆子；三、娑惹野尾啰致子；四、阿𡁠多繼舍迦摩羅；五、迦底*也野；六、你誐啰(倪-臼+白)*也帝子。南贍部洲復有六裸形外道：一、俱吒多努婆羅門；二、酥嚕拏多拏婆羅門；三、摩擬婆羅門；四、梵受婆羅門；五、布娑迦啰婆羅門；六、路呬底*也婆羅門。南贍部洲復有六大力士：一、烏捺啰矩啰摩子；二、阿啰拏；三、迦類摩；四、酥跋捺啰；五、波里沒啰惹迦；六、散耶摩拏縛迦。如是一十八種，難可調伏。」

爾時人間有一仙人，年已衰老，名烏盧尾羅迦葉。思惟言曰：「當此國土福勝之地可十二由旬，于其中間堪為菩薩安坐說法之處，愿得菩薩速降人間，為我說法令我長夜甚得善利。」

爾時菩薩告兜率天子：「汝今為我動一切樂。」諸天聞已競奏音樂

現代漢語譯本：如果一個女人智慧深邃，福德無量，相貌端莊美麗，持戒清凈，過去諸佛都曾為她授記，我就會選擇投生於她；現在看到摩耶夫人具備以上功德，而且是王族血統，我便決定投生到她那裡。當時菩薩這樣觀察之後，又告訴六慾天子：『你們現在仔細聽著！我將要降生到南贍部洲，寄託于摩耶夫人體內，你們為我降下甘露雨，讓我感到快樂。』天子們回答說：『南贍部洲有六大惡人：第一是老迦葉；第二是摩娑迦梨虞婆子；第三是娑惹野尾啰致子；第四是阿耆多繼舍迦摩羅；第五是迦底*也野；第六是你誐啰(倪-臼+白)*也帝子。南贍部洲還有六個裸形外道：第一是俱吒多努婆羅門；第二是酥嚕拏多拏婆羅門；第三是摩擬婆羅門；第四是梵受婆羅門；第五是布娑迦啰婆羅門；第六是路呬底*也婆羅門。南贍部洲還有六大力士：第一是烏捺啰矩啰摩子；第二是阿啰拏；第三是迦類摩；第四是酥跋捺啰；第五是波里沒啰惹迦；第六是散耶摩拏縛迦。像這樣十八種人，都難以調伏。』當時人間有一位仙人，年紀已經衰老，名叫烏盧尾羅迦葉。他思索著說：『這個國家福德最殊勝的地方大約有十二由旬，在這中間可以作為菩薩安坐說法的場所，希望菩薩能儘快降臨人間，為我說法，讓我長夜都能得到極大的利益。』當時菩薩告訴兜率天子：『你們現在為我奏響一切音樂。』諸天聽后，爭相演奏音樂。

English version: If a woman possesses profound wisdom, immeasurable merit, a dignified and beautiful appearance, maintains pure precepts, and has received predictions from past Buddhas, I would choose to be born through her; now seeing that Queen Maya possesses the above merits and is of royal lineage, I have decided to be born into her. At that time, after observing this, the Bodhisattva further told the six desire realm gods: 'Now listen carefully! I am about to descend to Jambudvipa and take form within Queen Maya's body. You should send down sweet dew for me to enjoy.' The gods replied: 'In Jambudvipa, there are six great evildoers: first, old Kasyapa; second, Maskari Gosaliputra; third, Sanjaya Vairatiputra; fourth, Ajita Kesakambali; fifth, Katyayana; and sixth, Nigantha Nataputta. In Jambudvipa, there are also six naked ascetics: first, Kutatantubrahman; second, Surunadatanabrahman; third, Mangi Brahman; fourth, Brahma-bhava Brahman; fifth, Puskarabrahman; and sixth, Rohita Brahman. In Jambudvipa, there are also six great strongmen: first, Udaraka Ramaputra; second, Arana; third, Kalema; fourth, Subhadra; fifth, Parivrajaka; and sixth, Sanjayamana Vaka. These eighteen types of people are difficult to subdue.' At that time, there was a sage in the human world, already old, named Uruvilva Kasyapa. He pondered, saying: 'This land, the most blessed place in the country, is about twelve yojanas in extent. Within this area, it is suitable for the Bodhisattva to sit and teach the Dharma. I hope the Bodhisattva will quickly descend to the human world, teach me the Dharma, and allow me to gain great benefit throughout the long night.' At that time, the Bodhisattva told the gods of Tushita Heaven: 'Now, play all kinds of music for me.' Upon hearing this, the gods vied to play music.

。爾時菩薩吹大法螺，其聲高遠過於天樂一切音韻，如是南贍部洲一十八種難調有情，菩薩以無礙辯振大法音，令彼有情自然降伏，亦復如是。而說偈言：

「師子一吼眾獸伏，　　金剛一杵群峰碎；　修羅無數一輪降，　　世間黑暗一日破。」

爾時六慾天子及天帝釋，觀見菩薩乘六牙白象，下兜率天處摩耶腹，即降甘露守護母腹清凈安隱，而說偈曰：

「我觀天子下閻浮，　　甘蔗王宮而受生；　為利有情酬宿願，　　如日初出放光明。」

佛說眾許摩訶帝經卷第二大正藏第 03 冊 No. 0191 眾許摩訶帝經

佛說眾許摩訶帝經卷第三

西天譯經三藏朝散大夫試鴻臚少卿明教大師臣法賢奉　詔譯

爾時摩賀摩耶，作四種夢：一、夢白象口有六牙；二、夢白象從天來下入于腹中；三、夢自身上大高山；四、夢眾多豪貴大人俱來拜跪。作是夢已，即以上事告凈飯王。王以此夢問其相師，相師告王：「今此夫人必生太子，具諸相好，若在王宮作轉輪王；若是出家修諸梵行，成正等覺號天人師

現代漢語譯本：那時，菩薩吹響大法螺，那聲音高遠，勝過天上一切音樂的音響。就像這樣，南贍部洲十八種難以調伏的有情眾生，菩薩以無礙的辯才發出大法音，使他們自然降伏，也是如此。並說了偈語：『獅子一吼，眾獸都伏；金剛杵一擊，群峰破碎；修羅無數，一輪降伏；世間黑暗，一日破除。』那時，六慾天子和天帝釋，看到菩薩乘坐六牙白象，從兜率天降下，進入摩耶夫人的腹中，就降下甘露，守護母胎清凈安穩，並說了偈語：『我看到天子降臨閻浮提，在甘蔗王宮中受生；爲了利益有情眾生，酬報宿願，就像初升的太陽，放出光明。』《佛說眾許摩訶帝經》卷第二大正藏第 03 冊 No. 0191 《眾許摩訶帝經》《佛說眾許摩訶帝經》卷第三西天譯經三藏朝散大夫試鴻臚少卿明教大師臣法賢奉詔譯那時，摩訶摩耶做了四種夢：一、夢見白象口中有六顆牙齒；二、夢見白象從天而降，進入腹中；三、夢見自己身處高山之上；四、夢見眾多豪貴大人都來拜跪。做了這些夢之後，就將這些事告訴了凈飯王。國王用這些夢詢問相師，相師告訴國王：『現在這位夫人必定會生下太子，具足各種相好，如果留在王宮，就會成為轉輪王；如果出家修行，就會成就正等覺，號稱天人師。』

English version: At that time, the Bodhisattva blew a great Dharma conch, its sound high and far, surpassing all the sounds of heavenly music. Just like that, the eighteen kinds of difficult-to-tame sentient beings in Jambudvipa, the Bodhisattva used unobstructed eloquence to emit the great Dharma sound, causing them to naturally submit, and it was also like this. And spoke the verse: 'When a lion roars, all beasts submit; when a vajra pestle strikes, the peaks shatter; countless Asuras, one wheel subdues; the darkness of the world, one day breaks.' At that time, the six desire realm gods and Indra, seeing the Bodhisattva riding a six-tusked white elephant, descending from Tushita Heaven and entering the womb of Maya, then descended sweet dew, protecting the mother's womb, pure and peaceful, and spoke the verse: 'I see the heavenly son descending to Jambudvipa, being born in the Sugarcane King's palace; to benefit sentient beings and fulfill past vows, like the rising sun, emitting light.' The Sutra of the Great Emperor of Universal Acceptance, Volume Two Taisho Tripitaka Volume 03 No. 0191 The Sutra of the Great Emperor of Universal Acceptance The Sutra of the Great Emperor of Universal Acceptance, Volume Three Translated by the Tripitaka Master, Minister of the Court of Imperial Sacrifices, Mingjiao Master, Dharma-bhadra, by Imperial Decree At that time, Maha Maya had four dreams: one, dreaming of a white elephant with six tusks in its mouth; two, dreaming of a white elephant descending from the sky and entering her womb; three, dreaming of herself on a high mountain; four, dreaming of many noble and wealthy adults coming to bow and kneel. After having these dreams, she told these things to King Suddhodana. The king asked the dream interpreters about these dreams, and the interpreters told the king: 'Now this lady will surely give birth to a prince, possessing all the auspicious marks. If he stays in the palace, he will become a Chakravartin king; if he leaves home to cultivate, he will achieve perfect enlightenment and be called the Teacher of Gods and Humans.'

。」

爾時菩薩降生之時，大地振動，放大光明，眾生睹之嘆未曾有，帝釋天主，護世四王，各持刀劍、罥索及弓箭等守護菩薩，所有一切魔及非魔諸鬼神等而不能害。如摩尼珠及迦葉迦寶，所有一切穢惡塵垢而不能染，菩薩之身亦復如是。又令母身內外瑩凈由如琉璃，能見菩薩色相諸根，如彼水精貫五色線分明顯露。又令母身氣力增盛，無諸疾苦，志意堅固，受持五戒，精進無犯離諸過失。

爾時摩賀摩耶告凈飯王：「我於今日忽自思飲四大海水。」王以是語，問諸相師。相師答言：「摩賀摩耶必生太子具諸相好，修無上道，成等正覺；若不飲海水，太子身相而不圓滿。」時迦毗羅國有一人，名啰羯多芻，善解幻術。王即召至，于正殿內化四大海水，取此海水與夫人飲。飲此水已告于王曰：「所有一切牢獄禁系苦惱眾生，請王放免；所有一切衣食貧乏寒喂眾生，愿王佈施。如是種種作諸福業。」

爾時摩賀摩耶告凈飯王：「我今思于園苑住止。」王即告彼酥缽啰沒馱王：「汝女摩賀摩耶樂住園苑。」酥缽啰沒馱王即遣工人大興營繕，地位寬博，樓觀華煥，名龍弭禰園。時摩賀摩耶與諸宮嬪同往園內，見無憂樹芬芳茂盛布葉開花，即以右手攀彼樹枝欲生太子，睹諸人眾四邊圍繞示有慚色

那時，菩薩降生之時，大地震動，放出光明，眾生看到后都驚歎從未有過。帝釋天主、護世四王，各自拿著刀劍、繩索和弓箭等守護菩薩，所有一切魔和非魔的鬼神等都不能加害。如同摩尼寶珠和迦葉迦寶，所有一切污穢塵垢都不能沾染，菩薩的身體也是如此。又使母親的身體內外清澈透明如同琉璃，能看到菩薩的色相和諸根，如同水晶貫穿五色線一樣分明顯露。又使母親的身體氣力增強，沒有各種疾病痛苦，意志堅定，受持五戒，精進不犯，遠離各種過失。那時，摩訶摩耶告訴凈飯王：『我今天忽然想喝四大海水。』國王把這話問了各位相師。相師回答說：『摩訶摩耶必定會生下太子，具足各種相好，修無上道，成就正等正覺；如果不喝海水，太子的身相就不圓滿。』當時，迦毗羅國有一個人，名叫啰羯多芻，擅長幻術。國王就召他來，在正殿內變化出四大海水，取這些海水給夫人喝。喝了這些水后，她告訴國王說：『所有一切被關在牢獄裡受苦的眾生，請大王釋放他們；所有一切衣食貧乏、飢寒交迫的眾生，希望大王佈施。』像這樣做了各種福業。那時，摩訶摩耶告訴凈飯王：『我現在想在園林里居住。』國王就告訴酥缽啰沒馱王：『你的女兒摩訶摩耶喜歡住在園林里。』酥缽啰沒馱王就派遣工匠大興土木，修繕園林，地勢寬闊，樓閣華麗，名為龍弭禰園。當時，摩訶摩耶和各位宮嬪一同前往園內，看到無憂樹芬芳茂盛，枝葉繁茂，花朵盛開，就用右手攀著樹枝想要生下太子，看到眾人四面圍繞，感到有些羞愧。

At that time, when the Bodhisattva was born, the earth shook, emitting great light. Beings who witnessed it marveled at its unprecedented nature. The Lord of the Devas, Śakra, and the Four Guardian Kings, each holding swords, lassos, and bows and arrows, protected the Bodhisattva, so that all demons and non-demonic spirits could not harm him. Just as a mani jewel and a kāśikā jewel cannot be stained by any filth or dust, so too was the Bodhisattva's body. Furthermore, it made the mother's body, both inside and out, as clear and pure as crystal, allowing one to see the Bodhisattva's form and faculties, as clearly as if a five-colored thread were threaded through a crystal. It also increased the mother's physical strength, free from all illness and suffering, with a firm will, upholding the five precepts, diligently without transgression, and free from all faults. At that time, Mahāmāyā said to King Śuddhodana, 'Today, I suddenly desire to drink the four great oceans.' The king asked the soothsayers about this. The soothsayers replied, 'Mahāmāyā will surely give birth to a prince, endowed with all auspicious marks, who will cultivate the unsurpassed path and attain perfect enlightenment. If she does not drink the ocean water, the prince's physical form will not be complete.' At that time, there was a man in Kapilavastu named Rakshita, who was skilled in illusion. The king summoned him, and in the main hall, he conjured the four great oceans. He took this water and gave it to the queen to drink. After drinking this water, she said to the king, 'Please release all beings who are imprisoned and suffering in jails; and may the king give alms to all beings who are poor, lacking food and clothing, and suffering from cold and hunger.' In this way, she performed various meritorious deeds. At that time, Mahāmāyā said to King Śuddhodana, 'I now wish to reside in a garden.' The king then said to King Suprabuddha, 'Your daughter, Mahāmāyā, desires to live in a garden.' King Suprabuddha then sent craftsmen to extensively renovate the garden, making the grounds spacious, with magnificent pavilions, and named it the Lumbini Garden. At that time, Mahāmāyā, along with the palace ladies, went to the garden. Seeing the Aśoka tree, fragrant and lush, with abundant leaves and blooming flowers, she reached out with her right hand to grasp a branch, intending to give birth to the prince. Seeing the crowd surrounding her, she felt a sense of shame.

。天主知已乃作風雨，令彼人眾四散馳走。爾時天主復自化身為一老母，在夫人前欲收太子。是時太子初出母胎，身如金山如真金色，令其老母收捧不及。太子告言：「放，放，憍尸迦！我自出生。」是時大地即大振動，放大光明普照世間，眾生見之嘆未曾有。

時凈飯王見斯祥瑞，于太子前旋繞三匝，禮太子足，嘆言：「善哉，善哉！我於今日生大丈夫福德之子，令我長夜快得善利。」爾時太子身相圓滿，內外瑩凈猶如琉璃，塵垢雜穢一切不著；于其四方各行七步，東方，表涅盤最上；南方，表利樂群生；西方，表解脫生死；北方，表永斷輪迴。時諸天人于虛空中，持白傘蓋覆菩薩頂；又復諸天降二種雨：或冷、或溫灌頂沐浴；又復空中諸天及龍作天伎樂，雨曼多羅花、優缽羅花、俱母那花、奔拏里迦花，及雨沉香、檀香、末香、多摩羅香、上妙衣服等。爾時諸天于虛空中，而說偈言：

「善生大牟尼，　　百福莊嚴相；　斷盡煩惱塵，　　而證無上覺。　能于圓滿身，　　放大光明色；　遍照於世間，　　一切愚癡暗。」

爾時天子說此偈已，有四國王各生一子，舍衛國阿羅拏王生一太子，王思惟曰：「我子生時，世界清凈，湛然安隱，立名缽啰洗曩喻那

現代漢語譯本：天神知道后就製造風雨，使那些人們四處逃散。這時天神又化身為一位老婦人，在夫人面前想要抱起太子。當時太子剛出生，身體像金山一樣，呈現真正的金色，使得老婦人來不及抱住。太子說道：『放開，放開，憍尸迦！我是自己出生的。』這時大地立刻劇烈震動，放出巨大的光明普照世間，眾生看到后都驚歎從未有過。這時凈飯王看到這種祥瑞，在太子面前繞了三圈，禮拜太子的腳，感嘆道：『太好了，太好了！我今天生了一個具有大丈夫福德的兒子，讓我長久以來都感到快樂和得到好處。』當時太子身體相貌圓滿，內外清澈透明如同琉璃，塵土污垢一切都不能沾染；他在四個方向各走了七步，東方，象徵涅槃至高無上；南方，象徵利益和快樂眾生；西方，象徵解脫生死；北方，象徵永遠斷絕輪迴。這時諸天人在天空中，舉著白色的傘蓋遮蓋菩薩的頭頂；又有諸天降下兩種雨：或冷或溫用來灌頂沐浴；天空中還有諸天和龍演奏天上的音樂，降下曼陀羅花、優缽羅花、俱母那花、奔拏里迦花，以及降下沉香、檀香、末香、多摩羅香、上好的衣服等。這時諸天在天空中，說了偈語：『善哉，大牟尼，百福莊嚴的相貌；斷盡煩惱塵埃，證得無上覺悟。能在圓滿的身體上，放出巨大的光明；普照於世間，驅散一切愚癡的黑暗。』這時天子說完這偈語后，有四位國王各自生了一個兒子，舍衛國的阿羅拏王生了一個太子，國王心想：『我的兒子出生時，世界清凈，安寧平靜，就給他取名為缽啰洗曩喻那。』

English version: The deity, knowing this, created wind and rain, causing the people to scatter in all directions. Then, the deity transformed into an old woman, intending to pick up the prince in front of the lady. At that time, the prince had just been born, his body like a golden mountain, truly golden in color, making it impossible for the old woman to hold him. The prince said, 'Release, release, Kausika! I was born by myself.' At that moment, the earth immediately shook greatly, emitting a great light that illuminated the world, and all beings who saw it marveled at its unprecedented nature. Then, King Suddhodana, seeing this auspicious sign, circled the prince three times, bowed at the prince's feet, and exclaimed, 'Excellent, excellent! Today I have given birth to a son of great virtue, a great man, which will bring me joy and benefit for a long time.' At that time, the prince's physical appearance was perfect, his inside and outside were clear and transparent like crystal, and no dust or dirt could adhere to him; he walked seven steps in each of the four directions, east, symbolizing the supreme Nirvana; south, symbolizing the benefit and happiness of all beings; west, symbolizing liberation from birth and death; north, symbolizing the eternal end of reincarnation. At that time, the gods in the sky held white umbrellas to cover the Bodhisattva's head; and the gods sent down two kinds of rain: either cold or warm, to bathe and anoint him; in the sky, there were also gods and dragons playing heavenly music, raining down Mandarava flowers, Utpala flowers, Kumud flowers, Pundarika flowers, as well as incense, sandalwood, powdered incense, Tamala incense, and excellent clothing. At that time, the gods in the sky spoke in verses: 'Well born, Great Muni, with the appearance adorned with a hundred blessings; having completely cut off the dust of afflictions, attaining the supreme enlightenment. Able to emit great light from the perfect body; illuminating the world, dispelling all the darkness of ignorance.' After the gods spoke these verses, four kings each had a son, and King Aruna of Sravasti had a prince. The king thought, 'When my son was born, the world was pure, peaceful, and tranquil, so I will name him Prasenajit.'

。」王舍城摩訶缽那王生一太子，王思惟曰：「我子生時，有大光明，能照世間，立名尾弭娑啰。」俱尸那城設多你迦王生一太子，王思惟曰：「我子生時，世界光明，天地朗然，立名烏那野曩。」烏惹你國阿難多你弭努王生一太子，王思惟曰：「我子生時，有大光明無諸幽暗，立名缽啰愈多。」如是王子皆是菩薩聖感來生。

複次，去城不遠有一大山，名緊使吉陀。山中有一仙人，名阿私陀，恒處其山修持梵行。爾時仙人有一外甥，名曩羅那，承事仙人求聞法要，仙人即為說善惡法，因此出家。菩薩生時有大光明照耀世間，曩羅那見之，驚疑不測，即入庵中問其師曰：「今此光明照耀世間，猶如聚日。云何而來？」師曰：「今此光明如真金色，清涼寂靜照於三界，此是佛生之瑞。」曩羅那告于師曰：「我今往彼禮拜菩薩仙人。」告言：「彼有大威德，諸天龍神圍繞守護無能得見，候佛世尊入迦毗羅國聞名之時，汝可詣彼大得勝利。」

複次，菩薩生時，有五百白象，有五百從人，同時而生，地中寶藏自然出現，天降甘露，諸小國王並來慶賀。

爾時凈飯王見此祥瑞種種殊勝，而自言曰：「我子降生具大吉祥，能圓滿一切福德，能成就一切善事，應為立號名一切義成

現代漢語譯本：王舍城的摩訶缽那王生了一個太子，國王心想：『我的兒子出生時，有巨大的光明，能夠照耀世間，就給他取名為尾弭娑啰。』俱尸那城的設多你迦王生了一個太子，國王心想：『我的兒子出生時，世界光明，天地明朗，就給他取名為烏那野曩。』烏惹你國的阿難多你弭努王生了一個太子，國王心想：『我的兒子出生時，有巨大的光明，沒有絲毫黑暗，就給他取名為缽啰愈多。』這些王子都是菩薩感應而降生的。此外，離城不遠有一座大山，名叫緊使吉陀。山中有一位仙人，名叫阿私陀，一直在這座山中修行。當時，仙人有一個外甥，名叫曩羅那，侍奉仙人，求聞佛法要義。仙人就為他講解善惡之法，因此他出家了。菩薩出生時，有巨大的光明照耀世間，曩羅那看到后，感到驚疑不解，就進入庵中問他的老師說：『現在這光明照耀世間，如同聚集的太陽。這是怎麼來的？』老師說：『現在這光明如同真正的金色，清涼寂靜，照耀三界，這是佛陀出生的祥瑞。』曩羅那告訴老師說：『我現在要去那裡禮拜菩薩仙人。』老師說：『他有很大的威德，諸天龍神圍繞守護，沒有人能夠見到他。等佛陀進入迦毗羅國，名聲傳揚的時候，你再去那裡，就能獲得巨大的利益。』此外，菩薩出生時，有五百頭白象，有五百個隨從，同時出生，地中的寶藏自然涌現，天降甘露，各個小國的國王都來慶賀。當時，凈飯王看到這些祥瑞種種殊勝，就自言自語道：『我的兒子降生具有大吉祥，能夠圓滿一切福德，能夠成就一切善事，應該給他取名為一切義成。』

English version: King Mahāpadma of Rājagṛha had a prince, and the king thought, 『When my son was born, there was great light that illuminated the world, so I will name him Vimbisāra.』 King Śatānīka of Kuśinagara had a prince, and the king thought, 『When my son was born, the world was bright, and the heavens and earth were clear, so I will name him Unāyana.』 King Anantanimiṇu of Ujjayinī had a prince, and the king thought, 『When my son was born, there was great light without any darkness, so I will name him Pradyota.』 These princes were all born through the auspicious influence of Bodhisattvas. Furthermore, not far from the city, there was a great mountain called Kiṃśukita. In the mountain, there was a hermit named Asita, who always practiced brahmacarya there. At that time, the hermit had a nephew named Narayana, who served the hermit and sought to hear the essence of the Dharma. The hermit then explained the laws of good and evil to him, and thus he left home. When the Bodhisattva was born, there was great light that illuminated the world. When Narayana saw it, he was surprised and uncertain. He went into his hermitage and asked his teacher, 『Now this light illuminates the world, like a gathering of suns. Where does it come from?』 The teacher said, 『Now this light is like true gold, cool and serene, illuminating the three realms. This is an auspicious sign of the Buddha』s birth.』 Narayana told his teacher, 『I will now go there to pay homage to the Bodhisattva hermit.』 The teacher said, 『He has great power and virtue, and is surrounded and protected by gods and dragons, so no one can see him. When the Buddha enters Kapilavastu and his name is known, then you can go there and gain great benefit.』 Furthermore, when the Bodhisattva was born, five hundred white elephants and five hundred attendants were born at the same time. Treasures from the earth naturally appeared, and sweet dew fell from the sky. All the small kings came to offer congratulations. At that time, King Śuddhodana saw these auspicious and extraordinary signs and said to himself, 『My son』s birth is very auspicious, he can fulfill all merits, and he can accomplish all good deeds. He should be named Sarvārthasiddha.』

。」

複次，迦毗羅城有夜叉神，名舍迦嚩馱曩，若諸眾生所有男女初生之後，將詣神廟令拜夜叉求其守護。時凈飯王亦令太子乘四寶車詣彼神祠，將至廟庭夜叉出迎拜于車前。凈飯王曰：「天神至尊禮重菩薩，應為立號名為天子。又釋眾等輩，氣志剛強難以調伏，見此菩薩身相端嚴威容和雅，人天仰重，即自迴心舍其憍慢，情性柔順默然瞻仰，因斯立名名為寂默。」

爾時凈飯王告諭宮人：「與我勤力養育太子，依時乳哺洗浴裝嚴，用心保愛不令失所。我子生時天降甘露，相師視之有三十二大丈夫相，若覆在家作轉輪王，乃有金輪寶、象寶、馬寶、摩尼寶、玉女寶、主藏寶、主兵寶，如是七寶悉皆具足，千子圍繞，甚為希有，勇猛無畏，能破他冤。」爾時相師而說偈言：

「千輻金輪寶，　　轂輻相周圓；　飛空行四方，　　須臾複本處。　像寶最殊勝，　　白類于珂雪；　巡遊贍部洲，　　隨處而無礙。　馬寶足威勢，　　青頸世希有；　常往虛空行，　　往來如風轉。　最上摩尼寶，　　光照一由旬；　如夜黑暗中，　　當天出明月。　女寶世希有，　　微妙甚端嚴；　親侍于輪王，　　能知所思事。　藏寶大威德，　　能主世間寶；　海中地下珍，　　王須即令現

現代漢語譯本再說，迦毗羅城裡有一位夜叉神，名叫舍迦嚩馱曩。如果眾生中有男女初生之後，就會被帶到神廟去拜夜叉，祈求他的守護。當時，凈飯王也讓太子乘坐四寶車前往那座神祠。到達廟庭時，夜叉出來迎接，在車前跪拜。凈飯王說：『天神如此尊貴，都對菩薩行如此大禮，應該為他立一個稱號，就叫天子吧。』又因為釋迦族人等，氣性剛強難以調伏，見到這位菩薩身相端莊威嚴，容貌和藹可親，人天都敬仰他，就都回心轉意，捨棄了他們的驕慢，性情變得柔順，默默地瞻仰著他，因此給他立了一個稱號，叫做寂默。當時，凈飯王告誡宮人說：『你們要盡心盡力地養育太子，按時給他餵奶、洗澡、打扮，用心保護愛護他，不要讓他有任何閃失。我的兒子出生時，天降甘露，相師看過他的相貌，說他有三十二種大丈夫相。如果他在家，就會成為轉輪王，擁有金輪寶、象寶、馬寶、摩尼寶、玉女寶、主藏寶、主兵寶，這七種寶物都會齊全，還有一千個兒子圍繞著他，真是非常稀有，他會勇猛無畏，能夠戰勝敵人。』當時，相師還說了偈語：『千輻金輪寶，輪轂和輻條相互圓滿；飛在空中周遊四方，一會兒又回到原來的地方。象寶最為殊勝，白色如同雪一樣潔白；巡遊整個贍部洲，所到之處都沒有障礙。馬寶足具威勢，青色的脖子世間罕見；經常在空中行走，來來往往像風一樣迅速。最上等的摩尼寶，光芒照耀一由旬；就像在夜晚的黑暗中，當天上出現明月一樣。女寶世間罕見，美妙無比，非常端莊；親自侍奉轉輪王，能夠知道他所想的事情。藏寶具有大威德，能夠主宰世間所有的寶物；無論是海中還是地下的珍寶，只要國王需要，就會立刻出現。

English version Furthermore, in Kapilavastu, there was a Yaksha deity named Shakavardhana. If any male or female beings were born, they would be taken to the deity's temple to worship the Yaksha and seek his protection. At that time, King Suddhodana also had the prince ride in a four-jeweled chariot to that shrine. Upon arriving at the temple courtyard, the Yaksha came out to greet them and bowed before the chariot. King Suddhodana said, 'The heavenly deity is so revered and pays such great respect to the Bodhisattva. He should be given the title of 'Son of Heaven.' Also, the Shakya clan, with their strong and untamed spirits, upon seeing this Bodhisattva's dignified and serene appearance, revered by both humans and gods, have turned their hearts, abandoned their arrogance, and become gentle and silently gazed upon him. Therefore, he shall be given the name 'Silent One.' At that time, King Suddhodana instructed the palace staff, 'You must diligently nurture the prince, feeding him milk, bathing him, and dressing him at the proper times. Protect and cherish him with all your heart, and do not let him come to any harm. When my son was born, sweet dew descended from the sky. The fortune-teller examined him and said he possessed the thirty-two marks of a great man. If he remains at home, he will become a Chakravartin king, possessing the golden wheel treasure, the elephant treasure, the horse treasure, the mani jewel treasure, the jade maiden treasure, the treasurer treasure, and the military commander treasure. These seven treasures will all be complete, and he will be surrounded by a thousand sons. This is extremely rare. He will be brave and fearless, capable of defeating his enemies.' At that time, the fortune-teller also spoke in verse: 'The golden wheel treasure with a thousand spokes, the hub and spokes are perfectly round; It flies in the sky, travels in all directions, and returns to its original place in an instant. The elephant treasure is the most extraordinary, white like the snow; It travels throughout Jambudvipa, and there are no obstacles wherever it goes. The horse treasure is full of power, with a blue neck, rare in the world; It often travels in the sky, coming and going as swiftly as the wind. The supreme mani jewel treasure, its light illuminates a yojana; It is like the bright moon appearing in the darkness of night. The maiden treasure is rare in the world, exquisite and extremely beautiful; She personally attends to the Chakravartin king and can understand his thoughts. The treasurer treasure has great power and virtue, capable of controlling all the treasures in the world; Whether the treasures are in the sea or underground, they will appear immediately when the king needs them.'

。　主兵臣巨力，　　能使於四兵；　像馬步兼車，　　所到無違背

主將的士兵勇猛有力，能夠駕馭各種兵種；有象兵、騎兵、步兵和戰車，所到之處無不順從。

The general's soldiers are strong and powerful, capable of commanding all types of troops; They have elephant soldiers, cavalry, infantry, and chariots, and wherever they go, there is no resistance.

。

現代漢語譯本。

English version .

」

爾時凈飯王復問相師：「云何我子三十二相？」相師答言：「三十二相者：一、太子足下有千輻輪紋，轂輻輞三，悉皆圓滿；二、太子手足皆悉柔軟，如兜羅綿；三、太子手足猶如鵝王，而有網鞔，如真金色；四、太子手足諸指纖長；五、太子足跟與趺相稱；六、太子足下平滿如香奩底；七、太子雙腨漸次纖圓如金色鹿王腨；八、太子雙臂修直，如象王鼻垂手過膝；九、太子陰相藏密不見，亦如龍馬及其象王；十、太子身諸毛孔各一毛生紺青旋轉；十一、太子發毛端直上靡，嚴金色身眾所愛樂；十二、太子身皮薄潤塵垢不著；十三、太子身皮金色光曜，如妙金臺眾寶裝嚴，人天愛樂；十四、太子手、足、掌中、頸及兩肩七處充滿；十五、太子肩頸殊妙一一圓滿；十六、太子雙腋之下一一充實；十七、太子容儀廣大圓滿端嚴；十八、太子身相修廣端正出過人天；十九、太子體相周匝圓滿量等諾瞿陀樹；二十、太子頷臆身之上半威容廣大如師子王；二十一、太子常有光明，面各一尋；二十二、太子齒具四十齊平如雪，凈密根深堅固不動；二十三、太子口有四牙鮮白鋒利；二十四、太子口中一切所食常得上味，能正吞嚥，津液通流，永離眾病身心適悅；二十五、太子舌相廣凈，能覆面輪至髮際等

現代漢語譯本當時，凈飯王又問相師：『我的兒子如何具備三十二相？』相師回答說：『三十二相是：一、太子的腳底有千輻輪紋，輪轂、輪輻、輪輞三部分都圓滿；二、太子的手腳都柔軟，像兜羅綿一樣；三、太子的手腳像鵝王一樣，有網狀的蹼，像真正的金色；四、太子的手指和腳趾都纖細修長；五、太子的腳跟與腳背相稱；六、太子的腳底平坦飽滿，像香爐的底部；七、太子的小腿逐漸纖細圓潤，像金色鹿王的小腿；八、太子的雙臂修長筆直，像象王的鼻子一樣垂下來，超過膝蓋；九、太子的陰部隱藏不露，像龍馬和象王一樣；十、太子身上的每個毛孔都只長一根毛，呈紺青色並向上旋轉；十一、太子的頭髮向上直立，緊貼著金色的身體，眾人喜愛；十二、太子的面板薄而潤澤，不沾染塵垢；十三、太子的面板呈金色，光彩照耀，像用各種珍寶裝飾的精美金臺，人天都喜愛；十四、太子的手掌、腳掌、頸部和雙肩七處都飽滿；十五、太子的肩膀和頸部都非常美妙，一一圓滿；十六、太子的雙腋下都充實飽滿；十七、太子的容貌廣大圓滿，端莊威嚴；十八、太子的身形修長寬廣，端正超過人天；十九、太子的體形周匝圓滿，大小像諾瞿陀樹一樣；二十、太子的下巴、胸部和上半身威嚴廣大，像獅子王一樣；二十一、太子身上常有光明，面部周圍各有一尋；二十二、太子的牙齒共有四十顆，整齊平整如雪，潔凈緊密，根深堅固不動搖；二十三、太子的口中有四顆牙齒，鮮白鋒利；二十四、太子口中吃的一切食物都常是上等美味，能正常吞嚥，津液通暢，永遠遠離各種疾病，身心舒適愉悅；二十五、太子的舌頭寬廣潔凈，能覆蓋整個面部，直到髮際等

English version At that time, King Suddhodana further asked the physiognomist, 'How does my son possess the thirty-two marks?' The physiognomist replied, 'The thirty-two marks are: 1. The prince's feet have wheel patterns with a thousand spokes, the hub, spokes, and rim all being perfectly round; 2. The prince's hands and feet are all soft, like cotton; 3. The prince's hands and feet are like those of a swan king, with webbed membranes, like true gold; 4. The prince's fingers and toes are slender and long; 5. The prince's heels are proportionate to the insteps; 6. The prince's soles are flat and full, like the bottom of a censer; 7. The prince's calves gradually become slender and round, like the calves of a golden deer king; 8. The prince's arms are long and straight, hanging down like an elephant king's trunk, extending past the knees; 9. The prince's private parts are hidden and not visible, like those of a dragon horse and an elephant king; 10. Each pore on the prince's body grows only one hair, which is dark blue and spirals upwards; 11. The prince's hair stands straight up, close to his golden body, which is loved by all; 12. The prince's skin is thin and smooth, not stained by dust; 13. The prince's skin is golden, shining brightly, like a beautiful golden platform adorned with various treasures, loved by humans and gods; 14. The prince's palms, soles, neck, and both shoulders are full in seven places; 15. The prince's shoulders and neck are exceptionally beautiful, each being perfect; 16. The prince's armpits are full and well-developed; 17. The prince's appearance is vast, perfect, dignified, and majestic; 18. The prince's physique is long, broad, and upright, surpassing humans and gods; 19. The prince's body is perfectly round, its size equal to that of a Nyagrodha tree; 20. The prince's chin, chest, and upper body are majestic and vast, like a lion king; 21. The prince always has light, each side of his face extending one fathom; 22. The prince has forty teeth, all even and flat like snow, clean, close together, with deep roots, firm and unmoving; 23. The prince has four teeth in his mouth, which are bright white and sharp; 24. Everything the prince eats is always of the finest flavor, he can swallow properly, his fluids flow smoothly, he is forever free from all diseases, and his body and mind are comfortable and joyful; 25. The prince's tongue is broad and clean, able to cover his entire face, reaching to his hairline, etc.

；二十六、太子梵音洪雅，其聲振響猶如天鼓，言詞婉約如頻伽音；二十七、太子眼睫作青紺色，猶如牛王，不相雜亂；二十八、太子眼睛紺青，鮮白紅環相間，青白分明；二十九、太子面輪如天滿月；三十、太子眉相彎長如天帝弓；三十一、太子兩眉中間有白毫相，右旋柔軟如兜羅綿，鮮白光凈逾于珂雪；三十二、太子頂上有烏瑟膩沙，金頂之骨高顯周圓，亦如天蓋。如是三十二大丈夫相，於過去世無量百千萬億劫，長時精進無間修習一切戒行及諸善法而無遺余，今得成就相好功德。是故菩薩生凈飯宮，飲食、衣服、臥具、象、馬、一切珍寶無不具足；眷屬熾盛王族不斷，於人天中而無等等；若不出家，年三十二作金輪王。」

爾時摩賀摩耶生太子已，七日命終，生忉利天，受五欲樂。爾時太子顏容端正，人天目睹敬愛不足，假使世間巧妙金師，以金造像亦復不及。譬如諸天半努迦石，有大光明照耀一切；菩薩之身光明寂靜，亦復如是。又如蓮華開敷出水，菡萏馨香，一切有情見者愛樂；菩薩之身見者恭敬，亦復如是。又此菩薩兩目清凈，明朗遠視，見一由旬，微細塵色，過於天眼，晝夜無異

現代漢語譯本：二十六、太子說話的聲音洪亮而優雅，如同天鼓震響，言辭柔和動聽，如同頻伽鳥的鳴叫；二十七、太子的眼睫呈青黑色，如同牛王一般，整齊不雜亂；二十八、太子的眼睛呈深藍色，黑白分明，鮮紅色的眼圈環繞，青色和白色界限清晰；二十九、太子的面容圓滿如天上的滿月；三十、太子的眉毛彎曲修長，如同天帝的弓；三十一、太子的兩眉之間有白毫相，向右旋轉，柔軟如同兜羅綿，潔白光亮勝過珂雪；三十二、太子的頭頂上有肉髻，金色的頭骨高聳圓滿，如同天上的華蓋。這三十二種大丈夫相，是太子在過去無量百千萬億劫中，長期精進不懈地修習一切戒行和各種善法，沒有絲毫遺漏，如今才得以成就如此殊勝的相好功德。因此，菩薩降生在凈飯王的宮殿，飲食、衣服、臥具、象、馬以及一切珍寶都應有盡有；眷屬興盛，王族血脈連綿不斷，在人天之中無人能與之相比；如果不出家，到三十二歲時將成為轉輪聖王。當時，摩訶摩耶夫人誕下太子后，七日便去世，轉生到忉利天，享受五欲之樂。當時的太子容貌端正，人天看到都敬愛不已，即使世間最精巧的金匠用黃金塑造的佛像也無法與之相比。譬如諸天所擁有的半努迦寶石，發出巨大的光明照耀一切；菩薩的身體光明寂靜，也是如此。又如蓮花盛開，從水中綻放，散發著芬芳，一切眾生見到都心生喜愛；菩薩的身體，見到的人都恭敬，也是如此。而且，這位菩薩的雙眼清澈明亮，視力極佳，能看到一由旬遠的距離，甚至能看到微小的塵埃，勝過天眼，晝夜沒有差別。

English version: Twenty-six, the prince's voice was resonant and elegant, like the resounding of a heavenly drum, his words gentle and pleasing, like the song of a Kalavinka bird; twenty-seven, the prince's eyelashes were dark blue, like those of a bull king, neat and not mixed; twenty-eight, the prince's eyes were deep blue, with clear black and white, surrounded by bright red circles, with distinct blue and white boundaries; twenty-nine, the prince's face was as full and round as the moon in the sky; thirty, the prince's eyebrows were curved and long, like the bow of the heavenly emperor; thirty-one, between the prince's eyebrows was a white hair mark, spiraling to the right, soft like cotton, pure white and bright, surpassing the whiteness of snow; thirty-two, on the prince's head was a protuberance, the golden bone of the head high and round, like a heavenly canopy. These thirty-two marks of a great man were achieved by the prince through long and diligent practice of all precepts and good deeds without any omission for countless eons in the past. Therefore, the Bodhisattva was born in the palace of King Suddhodana, with food, clothing, bedding, elephants, horses, and all treasures in abundance; his family was prosperous, and the royal lineage was continuous, unmatched among humans and gods; if he did not leave home, he would become a Chakravartin king at the age of thirty-two. At that time, after Mahamaya gave birth to the prince, she passed away after seven days and was reborn in the Trayastrimsa heaven, enjoying the pleasures of the five senses. At that time, the prince's appearance was so perfect that all humans and gods who saw him were filled with respect and love. Even if the most skilled goldsmith in the world were to create a golden statue, it would not compare. Like the semi-precious stones of the gods, which emit great light illuminating everything, the Bodhisattva's body was also radiant and serene. Just as a lotus flower blooms from the water, emitting fragrance, and all beings who see it are delighted, those who saw the Bodhisattva's body were filled with reverence. Moreover, the Bodhisattva's eyes were clear and bright, with excellent vision, able to see a distance of one yojana, even the smallest dust particles, surpassing the heavenly eye, with no difference between day and night.

。又此菩薩語言、音聲，美妙清響如頻伽音，亦如雪山有其飛禽食于花水，食已而醉，發聲相呼，其音和雅，亦復如是。

爾時曩羅那仙告白本師阿私陀仙人：「我今往彼迦毗羅城禮拜菩薩。」師言：「可往。」即與本師運神通力，往迦毗羅城。去城不遠，菩薩威制，令彼失通，步行至城，詣凈飯宮。時守門人即以白王，乃敕門人引令入內。王相見已歡喜無量，請就床座，獻閼伽水，作樂設食，種種供養。王即問言：「仙人！云何因緣至此？」時阿私陀白王：「我今欲見一切義成大牟尼師。」王言：「今此太子正當睡眠，且候須臾即得相見。」時阿私陀請就床帷臨視太子。爾時太子雖處睡眠，兩眼俱開，目不眴動。時阿私陀，即說偈言：

「諸天觀境時，　　睹物眼不眴；　菩薩雖睡眠，　　觀境亦如是。」

爾時仙人說此偈已，宮人乳母捧持太子奉上仙人。時阿私陀，詳觀太子容貌非常，即問王言：「曾有相師，來佔相否？」大王白言：「有婆羅門相此太子，若不出家必得轉輪王位，若能出家定成正覺。」仙人聞已，即說偈言：

「昔墮邪見外道身，　　今逢福德輪王子；　能除煩惱證菩提，　　善說甚深法海藏

現代漢語譯本：此外，這位菩薩的言語和聲音，美妙清亮，如同迦陵頻伽鳥的鳴叫，又像雪山中的飛鳥，它們以花蜜為食，食后陶醉，發出鳴叫相互呼應，聲音和諧優雅，也像這樣。當時，曩羅那仙人稟告他的老師阿私陀仙人說：『我現在要去迦毗羅城禮拜菩薩。』老師說：『可以去。』於是，他和老師運用神通力量，前往迦毗羅城。離城不遠時，菩薩的威德力量使他們失去了神通，只能步行進城，來到凈飯王的宮殿。當時，守門人立即稟告國王，國王便命令守門人引導他們入內。國王見到他們后，非常高興，請他們坐到床上，獻上凈水，奏樂設宴，進行各種供養。國王問道：『仙人！是什麼因緣讓你們來到這裡？』當時，阿私陀告訴國王：『我今天想見一切義成大牟尼的老師。』國王說：『現在太子正在睡覺，請稍等片刻就可以相見。』當時，阿私陀請求到床邊觀看太子。那時，太子雖然在睡覺，但雙眼睜開，目光不眨動。當時，阿私陀就說了偈語：『諸天觀看事物時，眼睛不會眨動；菩薩即使在睡眠，觀看事物也是這樣。』當時，仙人說完這偈語后，宮女和乳母抱著太子獻給仙人。當時，阿私陀仔細觀察太子的容貌，發現非常不尋常，就問國王：『曾經有相士來為他占卜過嗎？』國王回答說：『有婆羅門相士為這位太子占卜過，如果不出家，必定會成為轉輪聖王；如果能夠出家，必定會成就正覺。』仙人聽后，就說了偈語：『過去我身處邪見外道，如今有幸遇到福德圓滿的王子；他能消除煩惱，證得菩提，善於宣說甚深法海的寶藏。』

English version: Moreover, this Bodhisattva's speech and voice are beautiful and clear, like the sound of a Kalaviṅka bird, and also like the birds in the snowy mountains that feed on flower nectar. After eating, they become intoxicated and call out to each other, their sounds harmonious and elegant, just like this. At that time, the sage Narayana informed his teacher, the sage Asita, 'I am now going to Kapilavastu to pay homage to the Bodhisattva.' The teacher said, 'You may go.' Then, he and his teacher used their supernatural powers to travel to Kapilavastu. Not far from the city, the Bodhisattva's power caused them to lose their supernatural abilities, and they had to walk to the city, arriving at King Suddhodana's palace. At that time, the gatekeeper immediately reported to the king, who then ordered the gatekeeper to lead them inside. Upon seeing them, the king was overjoyed and invited them to sit on the bed, offering them water for washing, music, and food, making various offerings. The king asked, 'Sages! What brings you here?' At that time, Asita told the king, 'Today, I wish to see the teacher of the Great Sage Siddhartha Gautama.' The king said, 'Now the prince is sleeping; please wait a moment, and you will be able to see him.' Then, Asita requested to look at the prince by the bedside. At that time, although the prince was sleeping, his eyes were open and unblinking. Then, Asita spoke a verse: 'When the gods observe things, their eyes do not blink; even when the Bodhisattva is sleeping, his observation is the same.' At that time, after the sage spoke this verse, the palace maids and wet nurses held the prince and presented him to the sage. Then, Asita carefully observed the prince's appearance, finding it extraordinary, and asked the king, 'Has a fortune teller ever come to read his fortune?' The king replied, 'A Brahmin fortune teller has read this prince's fortune. If he does not leave home, he will surely become a Chakravartin king; if he can leave home, he will surely attain perfect enlightenment.' Upon hearing this, the sage spoke a verse: 'In the past, I was in the body of a heretical outsider, but now I have the good fortune to meet the prince of merit; he can eliminate afflictions and attain Bodhi, and he is skilled in expounding the profound treasury of the Dharma.'

。　雖圓相好棄輪王，　　成大牟尼救群品；　是故我今歸命禮，　　愿得親近滅塵勞。」

爾時仙人說此偈已，審觀自身壽命長短，得見太子成佛事否？如是觀已，得見太子，出彼王城，入于山野，年二十九，于其山中六年苦行，證甘露滅成無上道。爾時仙人復觀自身，值佛出世，年命短促而不久遇，甚懷感傷，不覺失聲而自啼哭。時凈飯王見仙人哭，驚怪異常，即說偈言：

「若人有男女，　　愛憐心不足；　如是福相殊，　　睹之恒適悅。　仙人見太子，　　云何而啼哭？　我子若驚怖，　　忽然生病惱，　未委意云何？　　速為我宣說。」

爾時阿私陀仙人聞是偈已，即白王言：「太子不久即成正覺，云何于身而有怖畏？假使空中降大金剛，如彼真珠滿空而下，不能侵彼菩薩身之一毫。世間所有一切大火而不能燒，一切大風而不能吹，一切毒藥而不能損，刀、劍、弓箭而不能傷，毒龍、猛獸而不能害。又此菩薩於過去世行大慈悲，于諸眾生未曾舍離，令彼有情常獲安隱。云何菩薩有斯怖畏？于虛空中恒有帝釋、梵天王等而共守護。我今啼哭，自觀己身年命中夭，于其佛世不得聽聞甚深法藏，于其善財而無有分，是故感傷而自啼泣，請王無憂

現代漢語譯本：他捨棄了圓滿美好的輪王之位，成就偉大的牟尼，救度眾生；因此，我今天歸命禮拜，愿能親近他，滅除塵世的煩惱。這時，仙人說完這偈頌后，仔細觀察自己的壽命長短，能否見到太子成佛？這樣觀察后，他看到太子離開王城，進入山野，在二十九歲時，于山中苦修六年，證得甘露滅，成就無上道。這時，仙人又觀察自身，雖然值遇佛陀出世，但壽命短暫，不久於世，心中非常感傷，不禁失聲痛哭。當時，凈飯王看到仙人哭泣，感到非常驚訝，就說了偈頌：『如果有人有兒女，愛憐之心是不會滿足的；這樣的福相殊勝，看到他們總是感到喜悅。仙人您見到太子，為何卻哭泣呢？我的孩子如果受到驚嚇，突然生病煩惱，我不知道是什麼原因？請您快點告訴我。』這時，阿私陀仙人聽了這偈頌后，就對國王說：『太子不久就會成就正覺，怎麼會有什麼恐懼呢？即使空中降下巨大的金剛，像珍珠一樣佈滿天空，也不能傷害菩薩的一毫。世間所有的大火都不能燒他，一切大風都不能吹動他，一切毒藥都不能損害他，刀劍弓箭都不能傷他，毒龍猛獸都不能傷害他。而且這位菩薩在過去世行大慈悲，對一切眾生從未捨棄，使他們常常獲得安穩。菩薩怎麼會有什麼恐懼呢？在虛空中，總有帝釋、梵天王等共同守護。我今天哭泣，是因為看到自己壽命短促，在佛陀住世時不能聽聞甚深的佛法，對於佛陀的善財沒有份，所以感到傷感而哭泣，請國王不要擔憂。』

English version: 'He abandoned the perfect and beautiful position of a wheel-turning king, becoming the great Muni to save all beings; therefore, I now take refuge and bow in reverence, wishing to be close to him and extinguish the dust of worldly afflictions.' At that time, after the sage had spoken this verse, he carefully observed the length of his own life, to see if he would witness the prince's enlightenment. After observing in this way, he saw the prince leave the royal city and enter the mountains and wilderness. At the age of twenty-nine, he practiced asceticism in the mountains for six years, attained the extinction of the nectar, and achieved the unsurpassed path. At this time, the sage again observed himself. Although he encountered the Buddha's appearance in the world, his life was short and he would not be around for long. He felt very sad and could not help but cry out loud. At that time, King Suddhodana saw the sage crying and was very surprised, so he spoke a verse: 'If a person has sons and daughters, their love and affection will never be satisfied; such auspicious appearances are extraordinary, and seeing them always brings joy. Sage, you see the prince, why are you crying? If my child is frightened, suddenly becomes ill and troubled, I do not know the reason. Please tell me quickly.' At this time, the sage Asita, having heard this verse, said to the king: 'The prince will soon achieve perfect enlightenment, how could there be any fear? Even if great vajras were to fall from the sky, like pearls filling the sky, they could not harm a single hair of the Bodhisattva. All the great fires in the world cannot burn him, all the great winds cannot move him, all poisons cannot harm him, swords, bows, and arrows cannot wound him, poisonous dragons and fierce beasts cannot harm him. Moreover, this Bodhisattva in past lives practiced great compassion, never abandoning all beings, causing them to always obtain peace and security. How could the Bodhisattva have any fear? In the empty sky, there are always Indra, Brahma, and other kings who protect him together. I am crying today because I see that my own life is short, and I will not be able to hear the profound Dharma when the Buddha is in the world, and I will have no share in the Buddha's good fortune. Therefore, I feel sad and cry. Please, King, do not worry.'

。」

爾時阿私陀又復思惟：「我有神通，菩薩威制令不顯現，是故步行入于王宮；今若出城，而復屣步，彼諸有情即起慢心：『大神通仙步出王城。』」作是念已，告凈飯王：「我今辭王出迦毗羅城，與我修治四衢道路。」時凈飯王即敕有司，修治道路去除砂礫穢惡之物，以白檀香水灑地清凈，處處豎立幢幡瓔珞，燒眾妙香，王並諸臣、長者、居士恭敬圍繞，出迦毗羅城送彼仙人。

時阿私陀辭國王已，隨意前行往枳瑟計馱山，即住山中修習禪定，歲月不久復得神通。于其後時身少有病，服食良藥及花果等乃得除愈。弟子告曰：「我今出家，為求出世解脫甘露；師有所得愿賜告諭。」師曰：「我自修行歲月彌久，於斯甘露猶尚未得，云何令我復為于汝？今有凈飯王子名悉達多，成等正覺得真甘露。于彼出家，一心梵行而求出離，莫作族姓之相及我人相，即得成就無為之法。」爾時阿私陀仙人即說偈言：

「我住如是山，　　久修于梵行；　雖復得神通，　　而未飲甘露。　自知身無常，　　恒處於生滅；　聚集假和合，　　即是無常法。」

爾時仙人說此偈已，曩羅那感師誨示禮拜供養，即往波羅柰國，見五百摩拏嚩迦婆羅門念圍陀經，知非究竟而不親近，即往佛所希聞法要

現代漢語譯本當時，阿私陀又想：『我雖有神通，但菩薩的威德使我無法顯現，所以才步行進入王宮；現在如果出城，又徒步而行，那些人就會生起傲慢之心，認為『大神通的仙人竟然步行出城』。』想到這裡，他告訴凈飯王：『我今天要離開迦毗羅城，請您為我修整四通八達的道路。』當時，凈飯王立即命令有關官員修整道路，清除砂石污穢之物，用白檀香水灑地使其潔凈，到處豎立著幢幡瓔珞，焚燒各種奇妙的香，國王和各位大臣、長者、居士恭敬地圍繞著，送仙人出迦毗羅城。當時，阿私陀向國王告辭后，隨意前行前往枳瑟計馱山，就在山中修習禪定，不久又獲得了神通。後來，他身體稍微有些不適，服用良藥和花果等才得以痊癒。他的弟子告訴他：『我如今出家，是爲了尋求出世解脫的甘露；老師您有所得，希望能夠賜教。』老師說：『我自身修行多年，對於這甘露尚未獲得，又怎麼能教導你呢？現在有凈飯王的王子名叫悉達多，他成就正等正覺，獲得了真正的甘露。你應當在他那裡出家，一心修行梵行，尋求解脫，不要執著于種族姓氏的分別和我人的分別，就能成就無為之法。』當時，阿私陀仙人就說了偈語：『我住在這樣的山中，長久地修習梵行；雖然獲得了神通，卻還未飲到甘露。自己知道身體是無常的，恒常處於生滅之中；聚集的假和合，就是無常的法則。』當時，仙人說完這偈語后，曩羅那感激老師的教誨，禮拜供養后，就前往波羅奈國，見到五百摩拏嚩迦婆羅門誦唸吠陀經，知道這不是究竟的真理，就沒有親近他們，就前往佛陀那裡，希望聽聞佛法的要義。

English version At that time, Asita further pondered: 'Although I possess supernatural powers, the Bodhisattva's majesty prevents them from manifesting, which is why I walked into the palace. Now, if I were to leave the city on foot again, those beings would become arrogant, thinking, 'The great supernatural ascetic is walking out of the city.' Having thought this, he said to King Suddhodana, 'I am now taking my leave of the king to depart from Kapilavastu. Please have the roads at the crossroads repaired for me.' Then, King Suddhodana immediately ordered the officials to repair the roads, remove sand, gravel, and filth, sprinkle the ground with white sandalwood water to purify it, erect banners and garlands everywhere, and burn various exquisite incenses. The king, along with his ministers, elders, and lay followers, respectfully surrounded and escorted the ascetic out of Kapilavastu. Having bid farewell to the king, Asita proceeded at his leisure to Mount Kiskindha, where he dwelt and practiced meditation. Before long, he regained his supernatural powers. Later, he experienced a minor illness, which he cured by taking good medicine and fruits. His disciple said to him, 'I have now renounced the world to seek the nectar of liberation. If you have attained anything, I hope you will instruct me.' The teacher replied, 'I have practiced for many years, yet I have not attained this nectar. How can I teach you? Now, there is a prince of King Suddhodana named Siddhartha, who will attain perfect enlightenment and obtain the true nectar. You should renounce the world under him, practice pure conduct with a single mind, and seek liberation. Do not cling to the notions of lineage or self and others, and you will attain the unconditioned Dharma.' At that time, the ascetic Asita spoke this verse: 'I dwell in such a mountain, Having long practiced pure conduct; Though I have attained supernatural powers, I have not yet drunk the nectar. I know that my body is impermanent, Constantly in the cycle of birth and death; The aggregation of false unions, Is the law of impermanence.' After the ascetic spoke this verse, Narayana, grateful for his teacher's instruction, bowed and made offerings. He then went to Varanasi, where he saw five hundred Manavaka Brahmins reciting the Vedas. Knowing that this was not the ultimate truth, he did not associate with them. Instead, he went to the Buddha, hoping to hear the essence of the Dharma.

。爾時曩羅那，姓迦底(丁也切)，以姓為名，佛為開示法要得寂滅樂，乃名大迦底(丁也切)。

複次，太子在乳母懷，執金器而食，須臾食已，乳母即收金器，器重如山舉之不起，即以上事具告于王。王與宮人同往取器，亦不能舉，即集國人同舉金器，其器愈重。復駕大象五百頭拽彼金器，不能搖動金器少分。何以故？由菩薩神力，舉其左手一指鉤住金器，令象盡力而不能動。爾時凈飯王乃自思惟：「若菩薩舉其兩指鉤彼金器，假使百千大象亦不能動，由是菩薩有千象之力；若諸童子欲與菩薩斗戲，如小飛鵝比于大鶴其力不等。」

複次，菩薩在王宮時，與五百眷屬入學讀書。爾時本師將第一書令太子讀，太子告言：「此書我解。」其師乃令讀第二書。太子見之，復白師云：「此書亦解。」於是本師即以五百種書授與太子，太子白言：「此五百種書我一一俱解，如有他書即當與我。」師乃白言：「于其世間只有此等五百種書，此外無有。」爾時太子即自寫書令師讀之。師乃嘆言：「我自昔來目未曾睹。」太子告曰：「此是梵書，時彼梵王知我當紹輪王之位，傳授於我。」即以微妙梵音而自讀誦。時大梵天王于虛空中，高聲贊言：「此是梵天之書。」師聞天證深生信解

現代漢語譯本：當時，有一個名叫曩羅那的人，姓迦底（發音為丁也切），他以姓為名。佛為他開示佛法要義，使他獲得寂滅的快樂，因此被稱為大迦底（發音為丁也切）。再者，太子還在乳母懷抱時，拿著金器吃飯。一會兒吃完后，乳母就收起金器，但那金器重如山嶽，無法舉起。乳母便將此事詳細稟告國王。國王和宮人一同去取金器，也無法舉起。於是召集全國人民一同舉金器，金器反而更加沉重。又駕馭五百頭大象拉拽那金器，也無法使金器移動分毫。這是為什麼呢？因為菩薩的神力，他舉起左手一根手指鉤住金器，使得大象用盡全力也無法動彈。當時，凈飯王便自己思量：『如果菩薩舉起兩根手指鉤住那金器，即使有成百上千頭大象也無法移動，由此可見菩薩有千象之力；如果那些童子想和菩薩玩耍打鬥，就像小飛鵝比之於大鶴，力量相差懸殊。』再者，菩薩在王宮時，與五百位眷屬一同入學讀書。當時，老師拿出第一本書讓太子讀，太子說：『這本書我懂。』老師又讓他讀第二本書。太子看了看，又對老師說：『這本書我也懂。』於是老師就把五百種書都教給太子，太子說：『這五百種書我全都懂，如果還有其他的書就拿給我。』老師說：『世間只有這五百種書，沒有其他的了。』當時，太子就自己寫書讓老師讀。老師感嘆道：『我自古以來從未見過這樣的書。』太子說：『這是梵書，當時梵天王知道我將繼承輪王的王位，就傳授給我了。』隨即用微妙的梵音自己誦讀起來。當時，大梵天王在虛空中，高聲讚歎道：『這是梵天的書。』老師聽到天上的證明，深信不疑。

English version: At that time, there was a person named Narona, whose surname was Kati (pronounced Ding Ye Qie), and he used his surname as his name. The Buddha expounded the essence of Dharma to him, enabling him to attain the joy of Nirvana, hence he was called Great Kati (pronounced Ding Ye Qie). Furthermore, when the prince was still in his wet nurse's arms, he ate with a golden utensil. After a while, when he had finished eating, the wet nurse tried to take the golden utensil away, but it was as heavy as a mountain and she could not lift it. The wet nurse then reported this matter in detail to the king. The king and the palace attendants went together to pick up the utensil, but they could not lift it either. So, they gathered the people of the whole country to lift the utensil together, but the utensil became even heavier. They then harnessed five hundred elephants to pull the golden utensil, but they could not move it even a little bit. Why was this? Because of the Bodhisattva's divine power, he hooked the golden utensil with one finger of his left hand, making it impossible for the elephants to move it even with all their strength. At that time, King Suddhodana thought to himself: 'If the Bodhisattva were to hook the golden utensil with two fingers, even hundreds and thousands of elephants would not be able to move it. From this, it can be seen that the Bodhisattva has the strength of a thousand elephants; if those children want to play and fight with the Bodhisattva, it would be like a small gosling compared to a large crane, their strength is vastly different.' Furthermore, when the Bodhisattva was in the royal palace, he went to school with five hundred attendants. At that time, the teacher took out the first book and asked the prince to read it. The prince said, 'I understand this book.' The teacher then asked him to read the second book. The prince looked at it and said to the teacher, 'I understand this book too.' So, the teacher taught the prince five hundred kinds of books. The prince said, 'I understand all five hundred kinds of books. If there are any other books, please give them to me.' The teacher said, 'There are only these five hundred kinds of books in the world, there are no others.' At that time, the prince wrote a book himself and asked the teacher to read it. The teacher exclaimed, 'I have never seen such a book before.' The prince said, 'This is a Brahma script. At that time, the Brahma King knew that I would inherit the position of a Wheel-Turning King, so he passed it on to me.' Then, he began to recite it himself in a subtle Brahma tone. At that time, the Great Brahma King in the void praised loudly, 'This is the book of Brahma.' The teacher, hearing the heavenly confirmation, deeply believed and understood.

。

爾時太子舅氏娑捺梨，復有一人名娑賀你嚩，此二人者善解弓射，有五百人親學其藝。又此二師互相言曰：「彼提婆達多其性粗惡心多嫉妒，所有射法不宜告之，若或教授必將害物。彼悉達多慈悲聰敏利濟有情，堪當傳習如是弓射。」有其五種：一曰遠射，所發之箭能極遼遠；二曰聞聲射，聞其聲音即可射之；三曰中射，所發之箭隨意而中；四曰親的射，所發之箭而無疏闊；五斷物射，所射之物無不透斷。如是菩薩善解五射。

爾時毗舍離城有一大象，形相端正具大勢力，彼國人眾咸共商議：「迦毗羅城凈飯大王，有一太子名悉達多，相師視之有轉輪王位，即馳此象而充貢獻。」乃以珠瓔珍寶種種嚴飾，將往迦毗羅城至王宮門。時提婆達多出門見象，詰問門人曰：「此象從何所來？」門人答言：「毗舍離城聚落人眾，為悉達多有轉輪王分，馳獻此象。」時提婆達多聞是事已，心生嫉妒，告門人曰：「彼悉達多何有王位？」即持器仗殺象命終。爾時難陀見此死象，知為提婆嗔怒所殺，難陀欲與斗其勇力，即執象尾以手擲之，像離本處七步之外。時悉達多見其死象離於本處，知是難陀示威力故，手執象尾擲彼處故。爾時悉達多太子顯自威神，以其一手執持象尾，向空而擲，過七重城，如投土塊

現代漢語譯本：當時，太子的舅舅娑捺梨，還有一個人名叫娑賀你嚩，這兩人都精通射箭，有五百人跟隨他們學習射箭技藝。這兩位老師互相說道：『提婆達多這個人性情粗暴，心懷嫉妒，不應該把射箭的技法教給他，如果教給他，他一定會用射箭來傷害別人。而悉達多心地慈悲，聰明敏銳，能夠利益眾生，適合傳授這樣的射箭技藝。』射箭有五種技巧：第一種是遠射，射出的箭能射到極遠的地方；第二種是聞聲射，聽到聲音就能射中目標；第三種是中射，射出的箭能隨意射中目標；第四種是親的射，射出的箭不會有絲毫偏差；第五種是斷物射，射出的物體沒有不能穿透的。菩薩精通這五種射箭技巧。當時，毗舍離城有一頭大象，外形端正，力大無比。那個國家的人們共同商議說：『迦毗羅城的凈飯大王，有一個太子名叫悉達多，相士說他有成為轉輪王的命，我們應該把這頭大象送去作為貢品。』於是用珠寶瓔珞等各種珍寶裝飾大象，送往迦毗羅城，到了王宮門口。當時，提婆達多出門看見大象，問門人說：『這頭大象是從哪裡來的？』門人回答說：『是毗舍離城的百姓，因為悉達多有成為轉輪王的命，所以送來這頭大象作為貢品。』當時，提婆達多聽到這件事後，心生嫉妒，告訴門人說：『悉達多怎麼可能有王位？』隨即拿起武器殺死了大象。當時，難陀看見這頭死象，知道是提婆達多因嗔怒而殺死的，難陀想要和他比試勇力，就抓住象尾，用手把大象扔了出去，大象被扔到離原來位置七步遠的地方。當時，悉達多看見死象被扔離原來的位置，知道是難陀的力量所致，用手抓住象尾扔到那個地方。當時，悉達多太子顯現自己的威神，用一隻手抓住象尾，向空中一扔，大象飛過了七重城，就像扔土塊一樣。

English version: At that time, the prince's uncle, Sanali, and another person named Sahaniwa, both were skilled in archery, and five hundred people followed them to learn the art of archery. These two teachers said to each other, 'Devadatta is of a rough nature and full of jealousy. It is not appropriate to teach him the techniques of archery. If he is taught, he will surely use archery to harm others. But Siddhartha is compassionate, intelligent, and capable of benefiting sentient beings, and is suitable to be taught such archery skills.' There are five types of archery: the first is long-range shooting, where the arrow can reach extremely far; the second is sound-shooting, where one can hit the target upon hearing its sound; the third is accurate shooting, where the arrow can hit the target at will; the fourth is close-range shooting, where the arrow has no deviation; and the fifth is object-breaking shooting, where the object shot cannot be penetrated. The Bodhisattva was proficient in these five types of archery. At that time, there was a large elephant in the city of Vaishali, with a dignified appearance and great strength. The people of that country discussed together, saying, 'King Suddhodana of Kapilavastu has a prince named Siddhartha, and a fortune teller has said that he has the destiny to become a Chakravartin king. We should send this elephant as a tribute.' So they adorned the elephant with various jewels and ornaments and sent it to Kapilavastu, arriving at the gate of the royal palace. At that time, Devadatta came out and saw the elephant, asking the gatekeeper, 'Where did this elephant come from?' The gatekeeper replied, 'The people of Vaishali sent this elephant as a tribute because Siddhartha has the destiny to become a Chakravartin king.' When Devadatta heard this, he became jealous and told the gatekeeper, 'How could Siddhartha have the destiny to be a king?' He then took up a weapon and killed the elephant. At that time, Nanda saw the dead elephant and knew that it was killed by Devadatta out of anger. Nanda wanted to test his strength against him, so he grabbed the elephant's tail and threw it with his hand, and the elephant was thrown seven steps away from its original position. At that time, Siddhartha saw the dead elephant being thrown away from its original position and knew that it was due to Nanda's strength, who had grabbed the elephant's tail and thrown it there. Then, Prince Siddhartha displayed his divine power, grabbing the elephant's tail with one hand and throwing it into the air, and the elephant flew over seven city walls, like throwing a clod of earth.

。時毗舍離城獻象之者，見悉達多有大威力，即說偈言：

「我等遠馳象，　　為獻于輪王；　遇斯兇惡人，　　即時行殺害。　難舵手執尾，　　擲象七步外；　菩薩大威神，　　擲象如拋塊。」

佛說眾許摩訶帝經卷第三大正藏第 03 冊 No. 0191 眾許摩訶帝經

佛說眾許摩訶帝經卷第四

西天譯經三藏朝散大夫試鴻臚少卿明教大師臣法賢奉　詔譯

爾時提婆達多手持弓箭，出迦毗羅城而欲教射。悉達多太子知已，與五百眷屬亦出國城同爲弓射。時提婆達多即持弓箭遙射一樹，其樹中箭應弦而倒。悉達多太子，亦射一樹，箭力甚大，樹雖兩斷儼然不動。提婆達多見樹如故，疑箭不中，白太子言：「常聞太子解五種射法，云何射樹而不能中？」如是言已，帝釋天主于虛空中，而自思惟：「我須今日顯發菩薩神通威力，若不如是，云何有情知彼菩薩善能通達一切眾事？」作是念已，即化大風吹中箭樹，忽然倒地；時提婆達多即自驚歎。爾時太子又令安置七多羅樹，七重鐵鼓，七重鐵豬，令眾射之。時提婆達多顯自威力，挽弓前射，透一多羅樹；難陀次之，透二多羅樹；悉達多太子即便隨射，所有七多羅樹、七重鐵鼓及鐵豬等皆悉透過，其箭入地至龍王宮

現代漢語譯本：當時，毗舍離城進獻大象的人，看到悉達多具有強大的威力，就說了這樣一首偈語：『我們遠道驅趕大象，是爲了獻給轉輪聖王；遇到這個兇惡的人，立刻就遭到了殺害。難陀抓住象尾巴，把大象扔到七步之外；菩薩具有大神力，扔大象就像拋擲土塊一樣。』

《佛說眾許摩訶帝經》卷第三大正藏第03冊 No. 0191 《眾許摩訶帝經》

《佛說眾許摩訶帝經》卷第四

西天譯經三藏朝散大夫試鴻臚少卿明教大師臣法賢奉詔譯

當時，提婆達多手持弓箭，走出迦毗羅城想要展示射箭的技藝。悉達多太子知道后，也帶著五百名隨從出城一同練習射箭。當時，提婆達多就用弓箭遠遠地射向一棵樹，那棵樹中箭后應聲倒地。悉達多太子也射向一棵樹，箭的力量非常大，樹雖然被射成兩段卻依然屹立不動。提婆達多看到樹還是原來的樣子，懷疑箭沒有射中，就對太子說：『我常常聽說太子精通五種射箭的方法，為什麼射樹卻不能射中呢？』他這樣說完后，帝釋天主在天空中自己思量：『我今天必須顯現菩薩的神通威力，如果不是這樣，眾生怎麼會知道這位菩薩善於通達一切事物呢？』這樣想著，就化作一陣大風吹倒了那棵中箭的樹，樹忽然倒地；當時提婆達多就感到非常驚訝。這時，太子又讓人安置了七棵多羅樹，七重鐵鼓，七頭鐵豬，讓大家射擊。當時，提婆達多顯現自己的威力，拉弓向前射擊，射穿了一棵多羅樹；難陀接著射擊，射穿了兩棵多羅樹；悉達多太子隨即射擊，所有的七棵多羅樹、七重鐵鼓以及鐵豬等都被射穿，箭射入地下，一直到達龍王宮。

English version: At that time, the people of the city of Vaishali who were offering elephants, seeing Siddhartha's great power, spoke this verse: 'We drove the elephants from afar, to offer them to the Wheel-Turning King; Encountering this wicked man, they were immediately killed. Nanda grabbed the elephant's tail, and threw the elephant seven steps away; The Bodhisattva, with great divine power, threw the elephant like tossing a clod of earth.'

The Sutra of the Great Emperor of the Many, Volume 3 Taisho Tripitaka Volume 03, No. 0191, The Sutra of the Great Emperor of the Many

The Sutra of the Great Emperor of the Many, Volume 4

Translated by the Tripitaka Master, Chao San Da Fu, Shi Hong Lu Shao Qing, Ming Jiao Da Shi, Chen Fa Xian, by Imperial Decree

At that time, Devadatta, holding a bow and arrow, left Kapilavastu to demonstrate his archery skills. Prince Siddhartha, knowing this, also left the city with five hundred followers to practice archery together. Then, Devadatta shot an arrow at a tree from afar, and the tree fell down when it was hit. Prince Siddhartha also shot at a tree, and the power of the arrow was so great that although the tree was split in two, it remained standing. Devadatta, seeing that the tree was still as it was, suspected that the arrow had not hit, and said to the prince: 'I have often heard that the prince is proficient in five kinds of archery, why is it that you cannot hit the tree?' After he said this, the Lord of the Devas, Indra, thought to himself in the sky: 'I must reveal the Bodhisattva's divine power today, for if I do not, how will sentient beings know that this Bodhisattva is skilled in all matters?' Thinking this, he transformed into a great wind and blew down the tree that had been hit by the arrow, and the tree suddenly fell to the ground; at that time, Devadatta was very surprised. Then, the prince had seven Tala trees, seven layers of iron drums, and seven iron pigs placed, and had everyone shoot at them. At that time, Devadatta displayed his power, drew his bow and shot forward, piercing one Tala tree; Nanda followed, piercing two Tala trees; Prince Siddhartha then shot, and all seven Tala trees, seven layers of iron drums, and iron pigs were pierced, and the arrow entered the ground, reaching the palace of the Dragon King.

。爾時龍王見菩薩箭，以手捧之，于箭入處涌水上流，即有信心婆羅門長者起塔供養，一切苾芻常來瞻禮；爾時悉達多太子乃乘寶輦迴歸王城。

有一相師占太子曰：「至十二歲，若不出家，為轉輪王，統領四洲千子圍繞。」時凈飯王聞是事已，心大歡喜，即集群臣及諸釋種，具白斯事。時有大臣白凈飯王：「若要太子紹輪王位，速於國內公卿、臣僚、士庶之舍，選擇淑女為其妃配。仍造種種上妙衣服，真珠、瓔珞、珍玩之具及舍宅樓閣等；如是造已，即選良辰，令太子于王正殿坐師子座，命公卿、臣僚及長者居士等所有童女，悉赴王宮，如有端正福德殊勝之女太子樂者，即賜上件珍玩物等，納為夫人。」

爾時凈飯王即依所奏，后至吉日，命悉達多太子，登王寶殿，坐師子座，所集童女俱來赴會。爾時有一童女名耶輸陀羅，而不赴召。父問其故，耶輸陀羅曰：「金帛財貨我家自有，何須王宮而受錫賚？」父又告言：「汝至王宮，太子見已，或當採擇納為夫人，豈獨寶玩而充贈遺耶？」童女聞已，即著上妙衣服，嚴身瓔珞而赴王宮。太子見是童女福相殊勝身有光明，心大歡喜下師子座，依古儀禮，互相設拜，拜已復坐合掌恭肅。時僚等俱白王言：「如是童女諸相具足，福德深厚，堪與太子為其夫人

現代漢語譯本：當時，龍王看見菩薩的箭，用手捧住，箭射入的地方涌出水向上流，隨即有一位有信心的婆羅門長者建造佛塔供奉，所有的僧人都經常來瞻仰禮拜；那時，悉達多太子就乘坐寶輦返回王城。有一位相士給太子占卜說：『到十二歲時，如果不出家，就會成為轉輪王，統治四大部洲，有千子圍繞。』當時，凈飯王聽到這件事後，心中非常高興，立即召集大臣和各位釋迦族人，詳細地說了這件事。當時，有一位大臣對凈飯王說：『如果要太子繼承轉輪王的王位，就應該儘快在國內的公卿、臣僚、士庶的家中，選擇賢淑的女子作為他的妃子。還要製造各種上好的衣服，珍珠、瓔珞、珍貴的玩物以及住宅樓閣等；這些都準備好后，就選擇良辰吉日，讓太子在王宮正殿的獅子座上就坐，命令公卿、臣僚以及長者居士等所有人的女兒都到王宮來，如果有端正、福德殊勝的女子太子喜歡，就賜予上述珍貴的物品等，納為夫人。』當時，凈飯王就按照大臣的奏議去做，後來到了吉日，命令悉達多太子登上王宮寶殿，坐在獅子座上，所有被召集的童女都來赴會。當時，有一位童女名叫耶輸陀羅，卻沒有應召前來。她的父親問她原因，耶輸陀羅說：『金銀財寶我家自己就有，何必到王宮接受賞賜？』她的父親又告訴她說：『你到王宮去，太子見到你后，或許會選擇你納為夫人，難道僅僅是寶物賞賜嗎？』童女聽后，就穿上上好的衣服，佩戴著華麗的瓔珞前往王宮。太子見到這位童女福相殊勝，身上有光芒，心中非常高興，就走下獅子座，按照古代的禮儀，互相行禮，行禮完畢后又坐下，合掌恭敬。當時，各位官員都對國王說：『這位童女諸相具足，福德深厚，可以作為太子的夫人。』

English version: At that time, the Dragon King saw the Bodhisattva's arrow, held it in his hand, and where the arrow entered, water gushed upwards. Immediately, a faithful Brahmin elder built a stupa for worship, and all the monks would often come to pay their respects. At that time, Prince Siddhartha returned to the royal city in a jeweled carriage. A fortune teller divined for the prince, saying, 'At the age of twelve, if he does not leave home, he will become a Chakravartin king, ruling the four continents, surrounded by a thousand sons.' When King Suddhodana heard this, he was overjoyed and immediately gathered his ministers and the Shakya clan, explaining the matter in detail. At that time, a minister said to King Suddhodana, 'If you want the prince to inherit the throne of a Chakravartin king, you should quickly select virtuous women from the homes of the dukes, ministers, and commoners in the country to be his consorts. You should also make various exquisite clothes, pearls, necklaces, precious playthings, and residences and pavilions. Once these are prepared, choose an auspicious day and have the prince sit on the lion throne in the main hall of the palace. Order all the daughters of the dukes, ministers, elders, and laymen to come to the palace. If there is a woman of upright character and outstanding virtue whom the prince favors, bestow upon her the aforementioned precious items and take her as his wife.' At that time, King Suddhodana followed the minister's advice. Later, on an auspicious day, he ordered Prince Siddhartha to ascend the royal palace hall and sit on the lion throne. All the summoned maidens came to the gathering. At that time, there was a maiden named Yasodhara who did not come when summoned. Her father asked her why, and Yasodhara said, 'My family has its own gold and silver treasures, why should I go to the palace to receive gifts?' Her father then told her, 'If you go to the palace, the prince may see you and choose you as his wife, is it just for the sake of receiving treasures?' Upon hearing this, the maiden put on exquisite clothes, adorned herself with magnificent necklaces, and went to the palace. When the prince saw that this maiden had an auspicious appearance and a radiant glow, he was very pleased. He stepped down from the lion throne, and according to ancient customs, they bowed to each other. After bowing, they sat down again, with their palms together in reverence. At that time, the officials all said to the king, 'This maiden has all the auspicious marks and profound virtue, she is suitable to be the prince's wife.'

。」王即詔命二萬童女，圍繞耶輸陀羅同入宮室。

爾時迦毗羅城不遠，有一大河名嚕賀迦，于河岸上有一大樹，名娑啰迦里(梨也切)拏，與太子同時而生。此樹不久長及百肘，太陽未出樹身柔軟爪甲能傷，日既昇天則斧不能入、火不能爇；尋以河津泛漲浸壞樹根，偃仆洪川下流乾涸。時酥缽啰沒馱王，以嚕賀迦河為大樹所塞，水不通行，國內民眾乏水受用，發使出國告凈飯王：「顛木壅流。」邦人大恐，欲假太子神力去樹導川。時凈飯王默然不允，若太子自去即當隨意。有大臣名曰餐那，潛知王意，以方便力告太子言：「嚕賀迦河旁有園苑，亭臺樓觀，花卉池沼，甚是嚴飾，可去游從。」太子聞言，即與眷屬及諸臣僚，同出迦毗羅城，往彼園中隨意遊戲。時提婆達多見一飛鵝從空而過，挽弓仰射墮太子前，太子見之嗟念傷害，與拔其箭放鵝飛去。提婆達多遣人取鵝，太子告曰：「我發菩提心，常行慈愍行，利益諸有情，不欲見損惱，所有飛鵝拔箭放去令彼安隱，汝宜迴心勿生嗔恨。」提婆達多聞是語已，默然不悅。

爾時酥缽啰沒馱王，知其太子近在園林，即遣國人往彼河津，出其大樹，唱聲用力，響震郊原。太子聞之訪諸左右，群臣具白：「此是酥缽啰沒馱王遣其人眾，出河中樹

現代漢語譯本：國王隨即下令挑選兩萬名童女，一同簇擁著耶輸陀羅進入宮殿。當時，在迦毗羅城不遠處，有一條大河名叫嚕賀迦河。河岸上有一棵大樹，名叫娑啰迦里拏（讀音為梨也切），與太子同時生長。這棵樹不久就長到一百肘高，太陽沒出來時，樹身柔軟，指甲都能劃傷；太陽升起后，斧頭都砍不進去，火也燒不著。不久，河水氾濫，淹沒了樹根，大樹倒下，堵塞了河道，導致下游乾涸。當時，酥缽啰沒馱王因為嚕賀迦河被大樹堵塞，水流不暢，國內百姓缺水使用，便派使者出國告知凈飯王：『倒下的樹木堵塞了河流。』國人都很恐慌，想借助太子的神力去除樹木疏通河道。當時，凈飯王默不作聲，沒有答應，如果太子自己願意去，就隨他去。有一位大臣名叫餐那，暗中知道國王的心意，就用方便之法告訴太子說：『嚕賀迦河邊有一個園林，亭臺樓閣，花草池塘，裝飾得非常漂亮，可以去遊玩。』太子聽了這話，就帶著家眷和各位大臣，一同出迦毗羅城，到那個園林中隨意遊玩。當時，提婆達多看見一隻飛鵝從空中飛過，就拉弓仰射，射到太子面前。太子看見了，感嘆傷害生命，就拔下箭，放飛了鵝。提婆達多派人去取鵝，太子告訴他說：『我發了菩提心，常常行慈悲憐憫之事，利益一切眾生，不願意見到他們受到傷害。這隻飛鵝，我已經拔下箭放走了，讓它平安無事，你應該回心轉意，不要生氣。』提婆達多聽了這話，默默地不高興。當時，酥缽啰沒馱王知道太子在附近的園林，就派國人到河邊，搬出那棵大樹，喊著號子用力，聲音震動郊外。太子聽到了，就問左右的人，大臣們都如實稟告：『這是酥缽啰沒馱王派人，在河裡搬樹。』

English version: The king then ordered twenty thousand young girls to surround Yasodhara and enter the palace together. At that time, not far from Kapilavastu, there was a large river called the Rohaka River. On the riverbank, there was a large tree named Saraka-rina (pronounced 'li ye qie'), which grew at the same time as the prince. This tree soon grew to a hundred cubits tall. Before the sun rose, its trunk was soft and could be scratched by fingernails; after the sun rose, neither axes could cut it nor fire could burn it. Soon, the river flooded, submerging the roots of the tree. The tree fell, blocking the river channel, causing the downstream to dry up. At that time, King Suprabuddha, because the Rohaka River was blocked by the large tree, causing the water to not flow smoothly and the people of the country to lack water, sent an envoy to inform King Suddhodana: 'The fallen tree has blocked the river.' The people of the country were very alarmed and wanted to use the prince's divine power to remove the tree and clear the river. At that time, King Suddhodana remained silent and did not agree. If the prince himself was willing to go, then he could go as he pleased. A minister named Channa, secretly knowing the king's intention, used a convenient method to tell the prince: 'There is a garden by the Rohaka River, with pavilions, towers, flowers, and ponds, which are very beautifully decorated. You can go there to enjoy yourself.' Upon hearing this, the prince, along with his family and ministers, left Kapilavastu and went to that garden to play as they pleased. At that time, Devadatta saw a flying goose pass by in the sky, drew his bow, and shot it down in front of the prince. The prince, seeing this, lamented the harm to life, pulled out the arrow, and let the goose fly away. Devadatta sent someone to retrieve the goose, but the prince told him: 'I have made the Bodhi resolve, and I always practice compassion and mercy, benefiting all sentient beings. I do not wish to see them harmed. This goose, I have already pulled out the arrow and let it go, so that it is safe and sound. You should change your mind and not be angry.' Devadatta, upon hearing these words, was silently displeased. At that time, King Suprabuddha, knowing that the prince was nearby in the garden, sent his people to the riverbank to remove the large tree, shouting and exerting force, the sound of which shook the suburbs. The prince heard it and asked those around him. The ministers all reported truthfully: 'This is King Suprabuddha sending people to remove the tree from the river.'

。」太子聞已：「我當自往。」去河不遠，有一大窟毒龍所居，太子至前龍乃出窟；眾人恐懼慮傷太子，即以利劍斷彼龍命。龍有毒氣，被觸之者遍身青黑，因以立名迦路那夷。太子行至河邊，先令提婆達多出彼大樹，提婆達多極其神力終不能舉；次及難陀，盡力挽樹稍離於地；是時太子以己神力，手把大樹折為兩段擲虛空中，于河兩邊各下一段，告眾人言：「此娑啰迦里(梨也切)拏樹，是大良藥，火不能燒，若有瘡腫涂之即差，汝等眾人勿復忘失。」太子作是語已，即乘車騎回歸城邑。

時有相師，相太子曰：「若至七歲而不出家，作轉輪王。」太子入城將至王宮，釋種伽吒擬里有一女，名娛閉迦，在高樓上，忽見太子身相端嚴心生戀仰；太子見此女已，令住車騎，回首觀瞻，手執弓箭不覺墮地。時諸人眾見此童女福相殊勝，皆言：「此女堪事太子。」父凈飯王知是事已，遣童女二萬圍繞娛閉迦女令入王宮。

爾時太子納夫人已，思惟城外遊觀園苑，即告御車人阿誐多：「汝今諦聽！我思城外遊觀園苑，與我如法安置裝嚴上好車騎。」時阿誐多聞是語已，即于廄中如法裝飾上好車騎，至太子前。爾時太子即乘車騎出于城外，于其馬前見一老人，發白面皺策杖呻吟

現代漢語譯本：太子聽聞此事後說：『我應當親自前往。』他離河不遠時，有一個大洞穴，是毒龍居住的地方。太子來到洞穴前，毒龍就從洞穴里出來。眾人擔心太子會受傷，非常恐懼，於是用利劍斬斷了毒龍的性命。龍有毒氣，被毒氣觸碰到的人全身都會變成青黑色，因此這個地方被命名為迦路那夷。太子走到河邊，先讓提婆達多把那棵大樹拔出來，提婆達多用盡神力也不能舉起。接著是難陀，他盡力拉樹，使樹稍微離開了地面。這時，太子用自己的神力，用手把大樹折成兩段，扔到空中，在河的兩邊各落下一段，告訴眾人說：『這棵娑啰迦里拏樹，是很好的藥材，火燒不著，如果有瘡腫，塗上它就會痊癒，你們大家不要忘記。』太子說完這些話，就乘車騎返回城裡。當時有一位相士，給太子看相后說：『如果太子到七歲還不離家出家，就會成為轉輪王。』太子進城快到王宮時，釋迦種族伽吒擬里有一個女子，名叫娛閉迦，她在高樓上，忽然看到太子相貌端正莊嚴，心中產生了愛慕之情。太子看到這個女子后，就讓車騎停下，回頭觀看，手中拿著的弓箭不覺掉到了地上。當時眾人看到這個童女福相殊勝，都說：『這個女子可以侍奉太子。』父親凈飯王知道這件事後，就派了兩萬名童女圍繞著娛閉迦，讓她進入王宮。那時，太子娶了夫人後，想要到城外遊覽園林，就告訴御車人阿誐多：『你現在仔細聽著！我想去城外遊覽園林，你為我依法安置裝飾好上好的車騎。』當時阿誐多聽了這話，就在馬廄中依法裝飾好上好的車騎，來到太子面前。那時，太子就乘車騎出了城外，在馬前看到一位老人，頭髮花白，面容皺紋，拄著枴杖。

English version: Upon hearing this, the prince said, 'I shall go myself.' Not far from the river, there was a large cave inhabited by a venomous dragon. When the prince arrived, the dragon emerged from the cave. The people, fearing for the prince's safety, were terrified and used a sharp sword to end the dragon's life. The dragon had a poisonous aura, and those touched by it turned blue-black all over, hence the place was named Karuna-yi. The prince went to the riverbank and first asked Devadatta to uproot the large tree, but Devadatta, despite his great strength, could not lift it. Next was Nanda, who, with all his might, managed to pull the tree slightly off the ground. At that moment, the prince, using his divine power, broke the tree in two with his hands and threw the pieces into the air, one on each side of the river. He then told the people, 'This Salakarina tree is a great medicine; fire cannot burn it, and if there are sores or swellings, applying it will heal them. Do not forget this.' After saying these words, the prince returned to the city by carriage. At that time, there was a fortune teller who, after examining the prince, said, 'If the prince does not leave home to become a monk by the age of seven, he will become a Chakravartin king.' As the prince entered the city and approached the palace, there was a girl named Upika from the Shakya clan, Gata-niri. She was on a high tower and, upon seeing the prince's handsome and dignified appearance, developed feelings of love and admiration. When the prince saw this girl, he stopped his carriage and turned to look at her. The bow and arrow he was holding fell to the ground without him noticing. The people, seeing the girl's extraordinary good fortune, all said, 'This girl is worthy of serving the prince.' King Suddhodana, the prince's father, upon learning of this, sent two thousand maidens to surround Upika and escort her into the palace. Then, after the prince had taken a wife, he desired to visit the gardens outside the city. He said to his charioteer, Agata, 'Listen carefully! I wish to visit the gardens outside the city. Prepare and decorate the finest carriage for me according to the proper manner.' Upon hearing this, Agata prepared and decorated the finest carriage in the stable and brought it before the prince. The prince then rode out of the city, and in front of his horse, he saw an old man with white hair, a wrinkled face, and leaning on a cane.

。太子不識，問阿誐多：「此是何人？」阿誐多曰：「此是老人。」太子問云：「何名為老？」阿誐多言：「幻化之體無有堅實，四相遷移六情昏昧，起坐無力執杖而行，名之為老。」太子問云：「汝能免不？」阿誐多曰：「我何能免？」太子問云：「汝即不免，我能免不？」阿誐多曰：「貴賤雖異，幻體一般，日月推遷，無人能免。」太子聞已不悅而歸，復自思惟：「四大假合，五蘊無實，始自少年便成衰老，如是之相深可悲愍。」爾時凈飯王問阿誐多曰：「我子出外，有何所見？」阿誐多曰：「太子出外，見一老人發白面皺。」具說上事。王既聞已，憶前相師占言太子后必出家；「太子於今安處深宮受五欲樂，情必愛著而不出家。」即說偈言：

「王聞相師占太子，　　恐后舍父求出家；　今以五欲悅其情，　　愛著必繼輪王位。」

爾時太子又復思惟出城遊觀，即告阿誐多：「汝今諦聽！我思城外遊觀園苑，與我如前安置裝嚴上好車騎。」時阿誐多聞是語已，即往廄中如法裝飾上好車騎至太子前。爾時太子即乘車騎出于城外，于其馬前見一病人，形體羸瘦，心神劣弱，太子不識。問阿誐多曰：「此是何人？」阿誐多答言：「此是病人

現代漢語譯本太子不認識，問阿誐多：『這是什麼人？』阿誐多說：『這是老人。』太子問：『什麼叫做老？』阿誐多說：『幻化的身體沒有堅實，四相遷移六情昏昧，起坐無力拄著枴杖行走，這就叫做老。』太子問：『你能免除衰老嗎？』阿誐多說：『我怎麼能免除呢？』太子問：『你不能免除，我能免除嗎？』阿誐多說：『雖然貴賤不同，幻化的身體都是一樣的，日月推移，沒有人能夠免除。』太子聽了很不高興地回去了，又自己思考：『四大假合，五蘊沒有實體，從少年就開始衰老，這樣的相貌真是可悲可憫。』這時，凈飯王問阿誐多：『我的兒子出去，看到了什麼？』阿誐多說：『太子出去，看到一個老人，頭髮白了，臉上皺紋很多。』詳細說了上面的事情。國王聽了，想起之前相師占卜說太子以後一定會出家；『太子現在安住在深宮享受五欲之樂，一定會貪戀而不出家。』於是說了偈語：『國王聽了相師占卜太子，恐怕以後捨棄父親尋求出家；現在用五欲來使他高興，貪戀一定會繼承輪王之位。』這時，太子又想出城遊玩觀賞，就告訴阿誐多：『你現在仔細聽著！我想出城遊玩觀賞園林，像之前那樣為我安排裝飾好上好的車馬。』當時阿誐多聽了這話，就到馬廄中按照規矩裝飾好上好的車馬來到太子面前。這時太子就乘坐車馬出了城外，在馬前看到一個病人，形體消瘦，精神萎靡，太子不認識。問阿誐多說：『這是什麼人？』阿誐多回答說：『這是病人。』

English version The prince did not recognize him and asked Agada, 'Who is this person?' Agada said, 'This is an old man.' The prince asked, 'What is meant by old?' Agada said, 'The illusory body is not solid, the four phases change, the six senses are confused, one is weak when getting up and sitting down, and walks with a cane, this is called old.' The prince asked, 'Can you avoid it?' Agada said, 'How can I avoid it?' The prince asked, 'If you cannot avoid it, can I avoid it?' Agada said, 'Although there are differences between the noble and the humble, the illusory body is the same. As time passes, no one can avoid it.' The prince was displeased upon hearing this and returned, pondering to himself, 'The four great elements are a false combination, the five aggregates are without substance, and from youth one becomes old. Such a state is deeply pitiful.' At that time, King Suddhodana asked Agada, 'What did my son see when he went out?' Agada said, 'The prince went out and saw an old man with white hair and a wrinkled face.' He explained the above matter in detail. Upon hearing this, the king recalled the previous prophecy of the fortune teller that the prince would surely leave home; 'The prince is now dwelling in the deep palace enjoying the pleasures of the five desires, he will surely be attached and will not leave home.' So he spoke a verse: 'The king heard the fortune teller's prophecy about the prince, fearing that he would abandon his father and seek to leave home; now he will use the five desires to please him, and being attached, he will surely inherit the throne of a wheel-turning king.' At that time, the prince again thought of going out of the city to wander and observe, and told Agada, 'Now listen carefully! I want to go out of the city to wander and observe the gardens, prepare for me the best carriages and horses as before.' When Agada heard these words, he went to the stables and prepared the best carriages and horses according to the rules and came before the prince. At that time, the prince rode the carriages and horses out of the city, and in front of his horse, he saw a sick person, whose body was thin and weak, and whose spirit was feeble. The prince did not recognize him. He asked Agada, 'Who is this person?' Agada replied, 'This is a sick person.'

。」太子問云：「何名為病？」車匿答云：「四大之體互相乖反而有病生，形容瘦惡，心識無安，此名為病。」太子問云：「汝能免耶？」阿誐多言：「亦不能免。」又復問言：「汝既不免，我免得不？」阿誐多言：「俱是幻質，云何獨免？」太子聞已，即歸王宮。復自思惟：「假合之身眾病所集，眾生愚迷深可憐愍。」

時凈飯王問阿誐多曰：「太子出外，有何所見？」爾時阿誐多具說上事。王既聞已，恐子出家，復令宮中以五欲樂娛侍太子。即說偈言：

「色聲香味觸最妙，　　娛樂深宮太子情；　若生愛樂而貪著，　　應不出家求覺道。」

爾時太子復自思惟出城遊觀，即告阿誐多：「汝今諦聽！我思城外遊觀園苑，與我如前安置裝嚴上好車騎。」時阿誐多聞是語已，即往廄中如法裝飾上好車騎至太子前。爾時太子即乘車騎出于城外，于其馬前見一死人，氣絕神逝，猶如土木瓦石無所知覺，男女眷屬圍繞悲哭。問阿誐多曰：「此是何人？」阿誐多答云：「此是死人。」太子復問：「云何名死？」阿誐多答云：「有為之體，壽有短長，一旦無常，永別親眷，此名為死。」太子聞已，問阿誐多曰：「汝能免不？」阿誐多答云：「亦不可免。」太子問云：「汝身不免，我應免得

現代漢語譯本：太子問車匿說：『什麼叫做病？』車匿回答說：『四大組成的身體互相不調和就會生病，形體消瘦醜陋，心神不安，這就叫做病。』太子問：『你能免除這種病嗎？』阿誐多說：『也不能免除。』太子又問：『既然你不能免除，我能免除嗎？』阿誐多說：『我們都是虛幻的身體，怎麼可能獨自免除呢？』太子聽了，就回到王宮。又自己思考：『這虛假的身體是各種疾病的集合，眾生愚昧迷惑，真是可憐啊。』當時，凈飯王問阿誐多說：『太子出外，看到了什麼？』當時阿誐多把上面的事情都說了。國王聽了之後，擔心兒子出家，又讓宮中用各種享樂來侍奉太子。就說了偈語：『美妙的色、聲、香、味、觸，用這些來娛樂深宮中的太子；如果他因此產生愛戀和貪著，就不會出家去尋求覺悟之道了。』當時，太子又想出城遊玩，就告訴阿誐多說：『你仔細聽著！我想出城去遊覽園林，你像之前那樣為我準備好華麗的車馬。』當時阿誐多聽了這話，就到馬廄中按照規矩裝飾好華麗的車馬，來到太子面前。當時太子就乘坐車馬出了城外，在馬前看到一個死人，氣息斷絕，神識離去，就像泥土木頭瓦石一樣沒有知覺，男女親屬圍繞著他悲傷哭泣。太子問阿誐多說：『這是什麼人？』阿誐多回答說：『這是死人。』太子又問：『什麼叫做死？』阿誐多回答說：『有為的身體，壽命有長有短，一旦無常到來，就永遠和親人分別，這就叫做死。』太子聽了，問阿誐多說：『你能免除死亡嗎？』阿誐多回答說：『也不能免除。』太子問：『你不能免除，我應該能免除嗎？』

English version: The prince asked Channa, 'What is called sickness?' Channa replied, 'When the four elements of the body are in disharmony, sickness arises, the form becomes thin and ugly, and the mind is uneasy. This is called sickness.' The prince asked, 'Can you avoid this?' Agada said, 'I cannot avoid it either.' The prince then asked, 'Since you cannot avoid it, can I avoid it?' Agada said, 'We are all illusory bodies, how can one be exempt alone?' Upon hearing this, the prince returned to the palace. He pondered, 'This false body is a collection of various diseases, and sentient beings are foolish and deluded, truly pitiful.' At that time, King Suddhodana asked Agada, 'What did the prince see when he went out?' Then Agada recounted the above events. Upon hearing this, the king, fearing that his son would leave home, had the palace provide the prince with various pleasures. He then spoke a verse: 'The most exquisite sights, sounds, smells, tastes, and touches, these entertain the prince in the deep palace; if he develops love and attachment for them, he will not leave home to seek the path of enlightenment.' At that time, the prince again desired to go out of the city for sightseeing, and told Agada, 'Listen carefully! I wish to go out of the city to visit the gardens. Prepare for me the fine chariots and horses as before.' Upon hearing this, Agada went to the stables and prepared the fine chariots and horses according to the rules, and came before the prince. Then the prince rode the chariot out of the city, and in front of his horse, he saw a dead person, whose breath had ceased, and whose consciousness had departed, like earth, wood, tiles, and stones, without any awareness. Male and female relatives surrounded him, weeping sadly. The prince asked Agada, 'Who is this person?' Agada replied, 'This is a dead person.' The prince asked again, 'What is called death?' Agada replied, 'The conditioned body, its lifespan is long or short, once impermanence arrives, one is forever separated from loved ones, this is called death.' Upon hearing this, the prince asked Agada, 'Can you avoid death?' Agada replied, 'I cannot avoid it either.' The prince asked, 'If you cannot avoid it, should I be able to avoid it?'

。」阿誐多答曰：「三界無常，生滅不住，太子之身亦復如是。」太子爾時心不適悅，卻歸王宮。至王宮已，而復思惟：「無常之法，唸唸不住，乃至有色、無色、非想非非想處，無有免斯無常大患，于諸眾生深可悲愍。」作是念已情不適悅。爾時凈飯大王問阿誐多曰：「太子出外，有何所見？」爾時阿誐多具如上事一一宣說。王既聞已，思念昔時有婆羅門占相太子，福德淳厚，諸相具足，決定出家成正覺道。即令宮內以五欲樂種種適悅，令彼愛著捨出家意。即說偈言：

「我以五欲大富貴，　　適悅太子天中天；　令彼無心求出家，　　付與輪王最上位。」

爾時悉達多太子，復自思惟出城遊觀，即告阿誐多：「我思城外遊觀園苑，與我如前安置裝嚴上好車騎。」於是阿誐多即往廄中，如法裝飾上好車騎至太子前。爾時太子即乘車騎出外遊觀。時兜率天子作是思惟：「今茲菩薩出城遊觀，求出家緣，我應當作沙門之相，持缽乞食現太子前。」作是念已，即剃鬚發身被法服，手持應器住立馬首。太子見已，回問阿誐多：「此何人耶？」阿誐多答言：「是出家人。」太子問云：「何名出家？」阿誐多答言：「此人了悟生死、誓斷輪迴，修菩提因求解脫果，剃除鬚髮身被法服，清凈身心此名出家

現代漢語譯本：阿誐多回答說：『三界是無常的，生滅不停，太子的身體也是如此。』太子當時心中不悅，就回到了王宮。回到王宮后，又思索道：『無常的法則，唸唸不停留，乃至有色界、無色界、非想非非想處，都沒有辦法免除這無常的大患，對於一切眾生真是深可悲憫。』這樣想著，心中更加不悅。當時凈飯大王問阿誐多說：『太子出外，看到了什麼？』當時阿誐多把上面所說的事情一一稟告。大王聽了之後，想起以前有婆羅門為太子占卜相面，說太子福德深厚，諸相具足，必定會出家成就正覺之道。於是就命令宮內用各種五欲之樂來使太子高興，讓他貪戀這些而放棄出家的念頭。就說了偈語：『我用五欲的巨大富貴，來使太子，這天中之天感到快樂；讓他沒有心思去求出家，將來把輪王最高的地位傳給他。』當時悉達多太子，又自己想著要出城遊玩觀賞，就告訴阿誐多說：『我想出城去遊覽園林，你像之前那樣為我準備好裝飾華麗的車馬。』於是阿誐多就到馬廄中，按照規矩裝飾好華麗的車馬來到太子面前。當時太子就乘坐車馬出外遊玩觀賞。這時兜率天的天子這樣想：『現在菩薩出城遊玩觀賞，是爲了尋求出家的因緣，我應當化作沙門的模樣，拿著缽去乞食，出現在太子面前。』這樣想著，就剃去鬚髮，身穿法服，手持應器，站在馬首旁邊。太子看見后，回頭問阿誐多：『這是什麼人？』阿誐多回答說：『是出家人。』太子問道：『什麼叫出家？』阿誐多回答說：『這個人領悟了生死，發誓要斷絕輪迴，修菩提的因，求解脫的果，剃除鬚髮，身穿法服，清凈身心，這就叫做「出家」。』

English version: Agada replied, 'The three realms are impermanent, with birth and death ceaseless. The prince's body is also like this.' The prince then felt displeased and returned to the palace. After returning to the palace, he pondered, 'The law of impermanence is ceaseless, even in the realms of form, formlessness, and neither perception nor non-perception, there is no escape from the great suffering of impermanence. I deeply pity all sentient beings.' Thinking this, he felt even more displeased. At that time, King Suddhodana asked Agada, 'What did the prince see when he went out?' Then Agada recounted everything that had happened. Upon hearing this, the king recalled that a Brahmin had once prophesied that the prince had profound merit, possessed all the auspicious marks, and would surely leave home to attain enlightenment. So, he ordered the palace to use all kinds of sensual pleasures to delight the prince, hoping he would become attached to them and abandon the idea of leaving home. He then spoke a verse: 'I will use the great wealth of the five desires to please the prince, the heaven among heavens; so that he will have no intention of seeking to leave home, and I will pass on to him the highest position of a wheel-turning king.' At that time, Prince Siddhartha again thought of going out of the city to wander and observe. He told Agada, 'I wish to go out of the city to visit the gardens. Prepare for me the finest chariots and horses as before.' So, Agada went to the stables and, according to the rules, prepared the finest chariots and horses and brought them before the prince. Then, the prince rode out in the chariot to wander and observe. At that time, the Deva of Tushita Heaven thought, 'Now the Bodhisattva is going out of the city to wander and observe, seeking the conditions for leaving home. I should transform into the appearance of a Shramana, holding a bowl to beg for alms, and appear before the prince.' Thinking this, he shaved his head and beard, donned the monastic robes, held an alms bowl, and stood by the horse's head. When the prince saw him, he turned and asked Agada, 'Who is this person?' Agada replied, 'He is a renunciate.' The prince asked, 'What is meant by renunciation?' Agada replied, 'This person has realized the nature of birth and death, vowed to end the cycle of rebirth, cultivates the causes of enlightenment, seeks the fruit of liberation, shaves his head and beard, wears monastic robes, and purifies his body and mind. This is called 「renunciation.」'

。」太子聞已心生踴躍，即便下馬而問苾芻：「云何出家，有何利益？」苾芻答言：「夫出家者，離其親愛，不著榮樂，恒修梵行，堅守律儀，棄背塵勞，禁縛根識，妄念不生，實行增長，如是進修名出家者。」太子聞已嘆言：「善哉！汝大丈夫！于其濁世能善調伏，能善勤求，是真出家，是真善友。」言已頂禮，上馬歸宮。即于宮中至意思惟出家之法，其行甚妙，其理甚深，厭離王宮欲求解脫。

時凈飯王問阿誐多曰：「太子出遊有何所見，得悅樂不？」阿誐多逡巡具白上事。王聞所奏，又復思惟：「相師曾言，若不出家必作輪王。我須今辰別設方便，令彼太子斷出家意。」即告悉達多：「迦里沙迦聚落，國之重地，汝今往彼代吾撫臨，當使一方人民和悅。」太子聞已迷悶不樂，晝夜思念專求出家，未遂本心，往赴迦里沙迦聚落。行至路次，有五大寶藏從地涌出。主藏神等白言：「太子！此等寶藏菩薩所有，唯愿菩薩為我受之。」太子告言：「此等寶藏眾寶所聚，有情愛著非我所求。」主藏之神聞菩薩言，知不領納，即率同類入于大海。

爾時太子漸次前行，至迦里沙迦聚落之界，見有多人，各執牛具，苦力耕種，手腳粗惡，塵土坌身，衣服破弊，飢渴無力，如是種種苦惱逼迫

現代漢語譯本：太子聽了這話，心中非常高興，立刻下馬詢問那位比丘：『如何出家？出家有什麼好處？』比丘回答說：『所謂出家，就是離開親人，不貪戀榮華富貴，始終修行清凈的行為，堅守戒律，拋棄世俗的煩惱，約束自己的感官和意識，不產生妄念，實際的修行不斷增長，像這樣精進修行才叫做真正的出家。』太子聽了讚歎說：『太好了！你真是大丈夫！在如此污濁的世道中，能夠很好地調伏自己，能夠如此勤奮地追求真理，這才是真正的出家，才是真正的善友。』說完，太子向比丘頂禮，然後上馬返回宮中。回到宮中后，他一直在思考出家的方法，覺得出家修行非常美妙，道理非常深奧，因此厭倦了王宮的生活，想要尋求解脫。這時，凈飯王問阿誐多說：『太子出去遊玩，看到了什麼？心情愉快嗎？』阿誐多猶豫了一下，然後把太子看到的事情都告訴了國王。國王聽了奏報，又想：『相士曾經說過，如果太子不出家，將來一定會成為轉輪聖王。我必須現在就想辦法，讓太子斷絕出家的念頭。』於是，國王告訴悉達多：『迦里沙迦聚落是我們國家的重要地方，你現在去那裡代替我安撫百姓，讓他們和睦相處。』太子聽了，感到迷茫和不快樂，日夜思念著出家的事情，沒有實現自己的願望，就前往迦里沙迦聚落。在路上，有五個大寶藏從地裡涌出來。掌管寶藏的神靈們對太子說：『太子！這些寶藏是菩薩您所有的，希望菩薩您能接受它們。』太子說：『這些寶藏聚集了各種珍寶，眾生貪戀它們，但這不是我所追求的。』掌管寶藏的神靈們聽了菩薩的話，知道太子不會接受，就帶領同伴們進入了大海。這時，太子逐漸向前走，到了迦里沙迦聚落的邊界，看到很多人，各自拿著耕牛的工具，辛苦地耕種，他們的手腳粗糙，身上沾滿了塵土，衣服破爛不堪，飢渴無力，各種各樣的痛苦折磨著他們。

English version: The prince, upon hearing this, felt a surge of joy in his heart. He immediately dismounted and asked the monk, 'How does one renounce the world? What are the benefits of renunciation?' The monk replied, 'Renunciation means leaving behind loved ones, not clinging to glory and pleasure, constantly practicing pure conduct, firmly upholding the precepts, abandoning worldly troubles, restraining one's senses and consciousness, not giving rise to delusive thoughts, and continuously increasing one's actual practice. Such diligent cultivation is what is called true renunciation.' The prince, upon hearing this, exclaimed, 'Excellent! You are a true great man! In this turbid world, you are able to well subdue yourself and diligently seek the truth. This is true renunciation, this is a true good friend.' Having spoken, he bowed to the monk, mounted his horse, and returned to the palace. Once back in the palace, he constantly pondered the method of renunciation, finding it to be extremely wonderful and its principles to be very profound. He grew weary of palace life and desired to seek liberation. At this time, King Suddhodana asked Agada, 'What did the prince see on his outing? Is he happy?' Agada hesitated and then reported everything that had happened. Upon hearing the report, the king thought, 'The fortune teller once said that if the prince does not renounce the world, he will surely become a Chakravartin king. I must now devise a way to make the prince abandon his intention to renounce.' So, the king told Siddhartha, 'The village of Kalisaka is an important place in our kingdom. You should go there and govern on my behalf, ensuring that the people live in harmony.' The prince, upon hearing this, felt confused and unhappy. Day and night, he thought only of renouncing the world. Unable to fulfill his wish, he went to the village of Kalisaka. On the way, five great treasures emerged from the ground. The guardian spirits of the treasures said to the prince, 'Prince! These treasures belong to you, the Bodhisattva. We hope that you will accept them.' The prince replied, 'These treasures are filled with various jewels, which beings are attached to, but they are not what I seek.' The guardian spirits, upon hearing the Bodhisattva's words and knowing that he would not accept them, led their companions into the ocean. At that time, the prince gradually proceeded forward, reaching the border of the village of Kalisaka. He saw many people, each holding the tools of oxen, laboring hard in the fields. Their hands and feet were rough, their bodies were covered in dust, their clothes were tattered, and they were weak from hunger and thirst. They were oppressed by all kinds of suffering.

。太子宿懷慈愍，見之驚問。左右告曰：「此是太子部內耕種之人。」太子聞之，即令：「放免丁壯、牛畜，任自營生，不令官司更有拘檢。」作是語已，即往閻浮樹下，結跏趺坐而入禪定。其諸臣僚僮僕吏民，亦于樹下圍繞侍立。經于食時，凈飯王心自思惟：「太子出外已過時約，由未迴歸，我當自往觀視太子。」即嚴車駕出臨聚落，至閻浮樹下，乃見太子入三摩地身心不動，日色雖轉，樹影不移。時凈飯王嘆言：「善哉，善哉！大威德！大丈夫！甚為稀有，日行不住樹影不移。」以頭至地禮菩薩足，而說偈言：

「善哉！大丈夫！　　世間甚稀有；　生時放光明，　　大地皆振動。　今坐閻浮樹，　　日轉影不移；　時眾普見聞，　　我今歸命禮。」

爾時太子從禪定起，即乘車輦歸迦毗羅城。經尸陀林，見彼林中而有死人，裸形臭惡支體壞爛，于其世間深生厭離。王與太子入迦毗羅城，時有相師瞻見太子威德殊異，告凈飯王：「今此太子，於七日內若不出家，定有轉輪聖王之位。」爾時相師，即說偈言：

「大王今當知，　　悉達多太子，　七日不出家，　　當作輪王位，　統領四大洲，　　富有於七寶；　如成正等覺，　　法財救世間

現代漢語譯本：太子心懷慈悲憐憫，看到他們（耕種的人）后驚訝地詢問。左右侍從稟告說：『這些人是太子您管轄下耕種的百姓。』太子聽后，立即下令：『釋放所有壯年勞力和耕牛，讓他們自己謀生，官府不得再有任何拘禁。』說完這些話后，太子就走到閻浮樹下，結跏趺坐進入禪定。他的那些臣僚、僕人、官吏和百姓，也在樹下圍繞侍立。到了吃飯的時候，凈飯王心中思忖：『太子外出已經超過約定的時間，還沒有回來，我應當親自去看看太子。』於是準備好車駕，來到村落，到了閻浮樹下，看到太子進入三摩地，身心不動，太陽雖然移動，樹影卻沒有移動。當時凈飯王感嘆道：『太好了，太好了！真是大威德！大丈夫！非常稀有，太陽執行不止，樹影卻不移動。』他以頭觸地，禮拜菩薩的腳，並說了偈語：『太好了！大丈夫！世間非常稀有；出生時放出光明，大地都震動。現在坐在閻浮樹下，太陽移動樹影卻不移動；當時眾人普遍見到聽到，我今天歸命禮拜。』當時太子從禪定中起身，就乘坐車輦返回迦毗羅城。經過尸陀林時，看到那林中有死人，裸露著身體，散發著惡臭，肢體腐爛，對世間深深地產生了厭惡。國王和太子進入迦毗羅城，當時有相師看到太子威德殊異，告訴凈飯王：『現在這位太子，如果在七天之內不出家，必定會成為轉輪聖王。』當時相師，就說了偈語：『大王您應當知道，悉達多太子，如果七天不出家，就會成為轉輪聖王，統治四大洲，擁有七寶；如果成就正等正覺，就會用法財救度世間。』

English version: The prince, with a heart full of compassion and mercy, was surprised and asked upon seeing them (the people tilling the land). The attendants on his left and right reported, 'These are the people who till the land under your jurisdiction, Your Highness.' Upon hearing this, the prince immediately ordered, 'Release all the able-bodied laborers and the cattle. Let them make a living on their own, and the government shall not detain them any further.' After saying these words, the prince went to the foot of the Jambū tree, sat in the lotus position, and entered into meditation. His ministers, servants, officials, and the people also stood around him under the tree. When it was time for the meal, King Śuddhodana thought to himself, 'The prince has been out longer than the agreed time and has not yet returned. I should go and see him myself.' So he prepared his carriage and went to the village. When he arrived at the Jambū tree, he saw the prince in samadhi, his body and mind still, and although the sun had moved, the shadow of the tree had not. At that moment, King Śuddhodana exclaimed, 'Excellent, excellent! Such great power! A great man! It is very rare that the sun moves but the shadow of the tree does not.' He touched his head to the ground, bowed at the feet of the Bodhisattva, and spoke a verse: 'Excellent! Great man! You are very rare in this world; at birth, you emitted light, and the earth shook. Now you sit under the Jambū tree, the sun moves but the shadow does not; at that time, everyone saw and heard, and today I take refuge and bow in reverence.' At that time, the prince arose from his meditation and returned to Kapilavastu in a carriage. Passing through the Śītavana forest, he saw dead people in the forest, naked, emitting a foul odor, their limbs decaying, and he developed a deep aversion to the world. The king and the prince entered Kapilavastu. At that time, a fortune teller, seeing the prince's extraordinary power and virtue, told King Śuddhodana, 'This prince, if he does not leave home within seven days, will surely become a Chakravartin king.' At that time, the fortune teller spoke a verse: 'Your Majesty, you should know that Siddhartha, the prince, if he does not leave home within seven days, will become a Chakravartin king, ruling over the four continents, possessing the seven treasures; if he achieves perfect enlightenment, he will save the world with the wealth of the Dharma.'

。」

爾時相師說此偈已，太子進車而漸前行。時有釋種名迦羅叉摩，其女名蜜里誐惹，瞻見太子威儀尊重，而興讚歎。于太子前即說偈言：

「父得解脫樂，　　母身亦復然；　生此悉達多，　　愿與我為夫。　當成二足尊，　　圓證涅槃法；　名聞遍十方，　　我今歸命禮。」

爾時太子聞是伽陀心生歡喜，即以真珠、瓔珞承其威力，入窗牖中安著女項。時凈飯王見是事已，即以二萬宮人圍繞蜜里誐惹女入于王宮。爾時太子有三夫人：耶輸陀羅、虞閉迦、蜜里誐惹；及六萬宮人朝夕供侍，心無愛著專求捨棄。時凈飯王知是事已，告諭三王：「有婆羅門相我太子，若七日內不令出家，必作轉輪王；汝等諸王於七晝夜可共守護。」復起民眾造七重城，七重壕塹，城安鐵門，于門上下遍置鈴鐸，若開門時鈴聲振響一由旬外。

爾時太子于其內宮，與諸宮人妓舞作樂，晝夜無異。時凈飯王詔令群臣，于諸禁掖處處防衛，仍遣四兵——象、馬、車、步——于城四門分佈巡察。時凈飯王在城東門，斛飯王在城南門，白飯王在城西門，甘露飯王在城北門，各領臣僚夜不睡眠專心守護。覆命大臣摩賀曩摩，于其夜分不住來往巡歷四門，警覺軍眾令不睡眠

當時，相師說完這首偈語后，太子繼續駕車前行。當時有一位釋迦族人名叫迦羅叉摩，他的女兒名叫蜜里誐惹，她看到太子威儀莊重，心生讚歎。在太子面前，她說了這樣一首偈語：『父親已得解脫之樂，母親也同樣如此；生下這位悉達多，我願能與他結為夫妻。他將成為二足之尊，圓滿證得涅槃之法；他的名聲將傳遍十方，我今向他歸命頂禮。』當時，太子聽到這首偈語，心中歡喜，便以真珠、瓔珞承載著他的威德，從窗戶中放入，安放在女子的頸項上。當時，凈飯王看到這件事後，便用兩萬宮人圍繞著蜜里誐惹女子進入王宮。當時，太子有三位夫人：耶輸陀羅、虞閉迦、蜜里誐惹；以及六萬宮人早晚侍奉，但太子心中沒有愛戀，一心只想捨棄。當時，凈飯王知道這件事後，便告訴三位國王：『有婆羅門相師說我的太子，如果七天之內不讓他出家，必定會成為轉輪王；你們各位國王在七天七夜裡可以共同守護。』他又發動民眾建造七重城墻，七重壕溝，城門安裝鐵門，在門上上下都設定鈴鐺，如果開門，鈴聲會響徹一由旬之外。當時，太子在他的內宮中，與宮女們歌舞作樂，晝夜沒有差別。當時，凈飯王命令群臣，在各個禁地處處防衛，還派遣四種軍隊——象兵、馬兵、車兵、步兵——在城池的四個門分佈巡邏。當時，凈飯王在城東門，斛飯王在城南門，白飯王在城西門，甘露飯王在城北門，各自帶領臣僚，夜晚不睡覺，專心守護。又命令大臣摩賀曩摩，在夜間不停地來回巡視四個城門，警醒軍隊，讓他們不要睡覺。

At that time, after the soothsayer spoke this verse, the prince continued to move forward in his chariot. At that time, there was a Shakya named Kālakarama, whose daughter was named Mṛgarajā. Seeing the prince's dignified and respectful demeanor, she was filled with admiration. In front of the prince, she spoke this verse: 'The father has attained the joy of liberation, and so has the mother; having given birth to this Siddhartha, I wish to be his wife. He will become the honored one among bipeds, fully realizing the Dharma of Nirvana; his fame will spread throughout the ten directions, and I now take refuge and bow to him.' At that time, the prince, hearing this verse, was delighted. He then used pearls and necklaces, carrying his power, and placed them through the window onto the woman's neck. When King Śuddhodana saw this, he surrounded Mṛgarajā with twenty thousand palace women and brought her into the palace. At that time, the prince had three consorts: Yaśodharā, Gopa, and Mṛgarajā; and sixty thousand palace women who served him morning and evening. However, the prince had no attachment in his heart and only sought to renounce. When King Śuddhodana learned of this, he told the three kings: 'A Brahmin soothsayer has predicted that my prince, if he does not leave home within seven days, will surely become a Chakravartin king; you kings can jointly guard him for seven days and nights.' He also mobilized the people to build seven layers of city walls, seven layers of moats, and installed iron gates on the city gates. Bells were placed above and below the gates, and when the gates were opened, the sound would resonate for a yojana. At that time, the prince was in his inner palace, enjoying music and dance with the palace women, with no difference between day and night. King Śuddhodana then ordered his ministers to guard all the forbidden areas and sent four types of troops—elephants, horses, chariots, and infantry—to patrol the four gates of the city. King Śuddhodana was at the east gate, King Dronodana at the south gate, King Śuklodana at the west gate, and King Amṛtodana at the north gate, each leading their officials, staying awake at night to guard diligently. He also ordered the minister Mahānāma to patrol the four gates throughout the night, reminding the troops not to sleep.

。

爾時摩賀曩摩領其人眾巡至東門，而即問言：「何人在此不睡守護？」時凈飯王告言：「我今在此躬自防衛。」摩賀曩摩告言：「大王！若不睡眠無諸過失。」時摩賀曩摩，即說偈言：

「耽睡人如死，　　亦如魔魅人；　若能止其睡，　　過咎必不生。」

爾時摩賀曩摩說此偈已，即往南門而復問言：「此有何人不睡守護？」時斛飯王告言：「我今在此專心防衛。」摩賀曩摩告言：「大王！若不睡眠無諸過失。」時摩賀曩摩，即說偈言：

「人睡亦如死，　　須知有睡魔；　若能止得睡，　　過咎必不生。」

爾時摩賀曩摩說此偈已，即往西門而復問言：「此有何人不睡守護？」時白飯王告言：「我今在此專心防衛。」摩賀曩摩告言：「大王！若不睡眠無諸過失。」時摩賀曩摩，即說偈言：

「耽睡如飲酒，　　醉入于曠野；　過失即隨生，　　是故須止睡。」

佛說眾許摩訶帝經卷第四大正藏第 03 冊 No. 0191 眾許摩訶帝經

佛說眾許摩訶帝經卷第五

西天譯經三藏朝散大試鴻臚少卿明教大師臣法賢奉　詔譯

爾時摩賀曩摩說此偈已，即往北門高聲問言：「此有何人不睡守護？」甘露飯王言：「我於此處不睡守護

現代漢語譯本：

當時，摩訶那摩帶領眾人巡視到東門，便問道：『是誰在這裡不睡覺守衛？』這時，凈飯王回答說：『我親自在這裡防衛。』摩訶那摩說：『大王，如果不睡覺，就不會有過失。』於是，摩訶那摩說了偈語：

『貪睡的人如同死去，也像被魔魅的人；如果能停止睡眠，過錯必定不會產生。』

當時，摩訶那摩說完這偈語，就前往南門，又問道：『這裡是誰不睡覺守衛？』這時，斛飯王回答說：『我在這裡專心防衛。』摩訶那摩說：『大王，如果不睡覺，就不會有過失。』於是，摩訶那摩說了偈語：

『人睡覺也像死去，要知道有睡眠的魔力；如果能停止睡眠，過錯必定不會產生。』

當時，摩訶那摩說完這偈語，就前往西門，又問道：『這裡是誰不睡覺守衛？』這時，白飯王回答說：『我在這裡專心防衛。』摩訶那摩說：『大王，如果不睡覺，就不會有過失。』於是，摩訶那摩說了偈語：

『貪睡如同飲酒，醉後進入曠野；過失隨即產生，所以必須停止睡眠。』

《佛說眾許摩訶帝經》卷第四大正藏第03冊 No. 0191 《眾許摩訶帝經》

《佛說眾許摩訶帝經》卷第五

西天譯經三藏朝散大試鴻臚少卿明教大師臣法賢奉詔譯

當時，摩訶那摩說完這偈語，就前往北門，高聲問道：『這裡是誰不睡覺守衛？』甘露飯王說：『我在這裡不睡覺守衛。』現代漢語譯本：

當時，摩訶那摩率領眾人巡視到東門，便問：『是誰在此不睡守衛？』當時，凈飯王回答說：『我親自在此防衛。』摩訶那摩說：『大王，若不睡眠，便無過失。』當時，摩訶那摩便說了偈語：

『貪睡之人如死，亦如被魔魅之人；若能止住睡眠，過錯必定不生。』

當時，摩訶那摩說完此偈，便前往南門，又問：『此處是誰不睡守衛？』當時，斛飯王回答說：『我在此專心防衛。』摩訶那摩說：『大王，若不睡眠，便無過失。』當時，摩訶那摩便說了偈語：

『人睡亦如死亡，須知有睡眠之魔；若能止住睡眠，過錯必定不生。』

當時，摩訶那摩說完此偈，便前往西門，又問：『此處是誰不睡守衛？』當時，白飯王回答說：『我在此專心防衛。』摩訶那摩說：『大王，若不睡眠，便無過失。』當時，摩訶那摩便說了偈語：

『貪睡如飲酒，醉後進入曠野；過失隨即產生，因此必須止睡。』

《佛說眾許摩訶帝經》卷第四大正藏第03冊 No. 0191 《眾許摩訶帝經》

《佛說眾許摩訶帝經》卷第五

西天譯經三藏朝散大試鴻臚少卿明教大師臣法賢奉詔譯

當時，摩訶那摩說完此偈，便前往北門，高聲問道：『此處是誰不睡守衛？』甘露飯王說：『我在此處不睡守衛。』

English version:

At that time, Mahānāma, leading the crowd, patrolled to the east gate and asked, 'Who is here guarding without sleeping?' Then, King Śuddhodana replied, 'I am here personally guarding.' Mahānāma said, 'Great King, if you do not sleep, there will be no faults.' Then, Mahānāma spoke a verse:

'A person who indulges in sleep is like the dead, also like one possessed by a demon; if one can stop sleeping, faults will certainly not arise.'

At that time, after Mahānāma spoke this verse, he went to the south gate and asked again, 'Who is here guarding without sleeping?' Then, King Dronodana replied, 'I am here guarding with full attention.' Mahānāma said, 'Great King, if you do not sleep, there will be no faults.' Then, Mahānāma spoke a verse:

'A person sleeping is also like the dead, one should know there is a demon of sleep; if one can stop sleeping, faults will certainly not arise.'

At that time, after Mahānāma spoke this verse, he went to the west gate and asked again, 'Who is here guarding without sleeping?' Then, King Śuklodana replied, 'I am here guarding with full attention.' Mahānāma said, 'Great King, if you do not sleep, there will be no faults.' Then, Mahānāma spoke a verse:

'Indulging in sleep is like drinking alcohol, getting drunk and entering a wilderness; faults will then arise, therefore one must stop sleeping.'

Sutra of the Great King Mahāpratibhāna, Volume 4 Tripitaka No. 0191, Volume 03

Sutra of the Great King Mahāpratibhāna, Volume 5

Translated by the Tripitaka Master, Minister Fa Xian, the Great Master of Mingjiao, the Junior Minister of the Court of State Ceremonial, who was ordered to translate by the Emperor.

At that time, after Mahānāma spoke this verse, he went to the north gate and asked loudly, 'Who is here guarding without sleeping?' King Amritodana said, 'I am here guarding without sleeping.' English version:

At that time, Mahānāma, leading his people, patrolled to the east gate and asked: 'Who is here guarding without sleeping?' Then, King Śuddhodana replied: 'I am here personally guarding.' Mahānāma said: 'Great King, if you do not sleep, there will be no faults.' Then, Mahānāma spoke a verse:

'A person who is addicted to sleep is like the dead, also like one possessed by a demon; if one can stop sleeping, faults will certainly not arise.'

At that time, after Mahānāma spoke this verse, he went to the south gate and asked again: 'Who is here guarding without sleeping?' Then, King Dronodana replied: 'I am here guarding with full attention.' Mahānāma said: 'Great King, if you do not sleep, there will be no faults.' Then, Mahānāma spoke a verse:

'A person sleeping is also like death, one should know there is a demon of sleep; if one can stop sleeping, faults will certainly not arise.'

At that time, after Mahānāma spoke this verse, he went to the west gate and asked again: 'Who is here guarding without sleeping?' Then, King Śuklodana replied: 'I am here guarding with full attention.' Mahānāma said: 'Great King, if you do not sleep, there will be no faults.' Then, Mahānāma spoke a verse:

'Indulging in sleep is like drinking alcohol, getting drunk and entering a wilderness; faults will then arise, therefore one must stop sleeping.'

Sutra of the Great King Mahāpratibhāna, Volume 4 Tripitaka No. 0191, Volume 03

Sutra of the Great King Mahāpratibhāna, Volume 5

Translated by the Tripitaka Master, Minister Fa Xian, the Great Master of Mingjiao, the Junior Minister of the Court of State Ceremonial, who was ordered to translate by the Emperor.

At that time, after Mahānāma spoke this verse, he went to the north gate and asked loudly: 'Who is here guarding without sleeping?' King Amritodana said: 'I am here guarding without sleeping.'

。」摩賀曩摩言：「若不睡守護無諸過失。」而說偈言：

「怖睡如山險，　　亦如泛河海；　一心防難危，　　止睡亦如是。」

時摩賀曩摩說此偈已，即往市肆街巷處處巡行，覺察眾人止睡守護，而說偈言：

「依法離非法，　　實言勿妄言；　凈飯王最上，　　止睡令守護。」

時摩賀曩摩說此偈已，天色將曉詣凈飯王前，而白王言：「過一晝夜，內外安靜無諸魔難。唯愿大王，更敕軍眾用心守護過七晝夜，令彼太子定得輪王之位。」如是防護至六晝夜。時忉利天主，觀太子意欲往道場，而說偈言：

「善哉大丈夫！　　牟尼釋師子；　必舍王宮殿，　　趣求山野處。　圓滿六波羅，　　成就無上智；　拔濟于群生，　　究竟至彼岸。」

爾時悉達多太子，與諸宮嬪作于娛樂，而忽思惟：「我今雖有耶輸陀羅、娛閉迦、蜜里誐惹，如是夫人及六萬婇女，若無男女便去修行，眾人俱言：『悉達多太子非是丈夫。』」出別之後，即令耶輸身有懷妊。由是太子為諸宮嬪說：「緣生幻有，生死輪迴，若不息心，無有窮盡；若與女人同其床座，如足履火速得大苦，是故我今而生厭離。」作是語時有一妓女，口吐涎沫，手足紛紜，髮髻散亂，迷悶倒地

現代漢語譯本：摩訶那摩說：『如果不睡覺而守護，就不會有任何過失。』於是說了偈語：『害怕睡眠就像面對險峻的山，也像在河流大海中漂流；一心防備危難，阻止睡眠也是如此。』當時，摩訶那摩說完這偈語后，就前往市場街巷各處巡視，提醒眾人停止睡眠，進行守護，並說了偈語：『遵循正法遠離非法，說實話不要說謊言；凈飯王是最尊貴的，停止睡眠進行守護。』當時，摩訶那摩說完這偈語后，天色將亮，他來到凈飯王面前，稟告說：『經過一晝夜，內外都安靜，沒有發生任何魔難。希望大王再次命令軍隊用心守護七個晝夜，讓太子一定能獲得輪王之位。』就這樣守護了六個晝夜。當時，忉利天主看到太子想要前往道場，於是說了偈語：『善哉大丈夫！牟尼釋迦獅子；必定會捨棄王宮，前往山野之處。圓滿六波羅蜜，成就無上智慧；救拔眾生，最終到達彼岸。』那時，悉達多太子與宮中的嬪妃們一起娛樂，忽然想到：『我雖然有耶輸陀羅、娛閉迦、蜜里誐惹這些夫人以及六萬名婇女，如果沒有子女就去修行，眾人都會說：『悉達多太子不是大丈夫。』離開之後，就讓耶輸陀羅懷了身孕。因此，太子對嬪妃們說：『因緣生起的都是虛幻的，生死輪迴，如果不停止妄心，就沒有窮盡；如果和女人同牀共枕，就像腳踩到火上一樣，很快就會遭受巨大的痛苦，所以我現在感到厭離。』說完這話時，有一個**，口吐唾沫，手腳亂動，髮髻散亂，昏迷倒地。

English version: Mahanama said, 'If one guards without sleeping, there will be no faults.' And he spoke a verse: 'Fearing sleep is like facing a dangerous mountain, also like drifting in a river or sea; with one mind guarding against difficulties, stopping sleep is also like this.' Then, after Mahanama spoke this verse, he went to the market streets and alleys to patrol, reminding everyone to stop sleeping and guard, and he spoke a verse: 'Follow the Dharma and stay away from non-Dharma, speak truthfully and do not lie; King Suddhodana is the most noble, stop sleeping and guard.' Then, after Mahanama spoke this verse, as dawn was approaching, he went before King Suddhodana and reported, 'After one day and night, everything inside and outside is peaceful, and no demonic difficulties have occurred. May the great king again order the army to guard carefully for seven days and nights, so that the prince will surely obtain the position of a wheel-turning king.' Thus, they guarded for six days and nights. At that time, the lord of the Trayastrimsa Heaven, seeing that the prince wanted to go to the Bodhimanda, spoke a verse: 'Well done, great man! Muni, the lion of the Shakya clan; you will surely abandon the royal palace and go to the mountains and wilderness. You will perfect the six paramitas, achieve supreme wisdom; you will save all beings, and ultimately reach the other shore.' At that time, Prince Siddhartha was enjoying himself with the palace concubines, when he suddenly thought, 'Although I have Yashodhara, Upika, and Mrigaja, as well as sixty thousand palace women, if I go to practice without having children, everyone will say, 'Prince Siddhartha is not a real man.' After leaving, he caused Yashodhara to become pregnant. Therefore, the prince said to the concubines, 'What arises from conditions is illusory, the cycle of birth and death, if one does not stop the deluded mind, there will be no end; if one shares a bed with a woman, it is like stepping on fire, one will quickly suffer great pain, therefore I now feel aversion.' As he spoke these words, a ** was foaming at the mouth, flailing her hands and feet, her hair disheveled, and she fell to the ground in a daze.

。時諸宮人驚怖異常，太子見之深生傷愍，嘆言：「苦哉！云何有此死相不祥。」而說偈言：

「須臾變壞生惡相，　　手足紛紜涎沫流；　睹此無常苦惱身，　　是故我今求解脫。」

爾時太子說此偈已，觀諸眾生，無有我、人、眾生、壽者堅實之相，如入尸陀林，無所愛樂，如履淤泥，唯增臭惡，如養毒蛇，終無所益，如電如夢，如沫如泡，根本無明覆而不覺。如是觀已，時凈飯王自說其四夢：一夢滿月有其蝕障；二夢日出復于東沒；三夢大人眾來禮拜；四夢自身笑而復哭。

耶輸陀羅亦說八夢：一夢上族離散；二夢吉祥座破；三夢腕釧損墜；四夢牙齒墮落；五夢髻發亂垂；六夢吉祥雲出於宮舍；七夢滿月有其蝕障；八夢日出未高復于東沒。

即時太子復自思惟，曾作五夢：一夢床座如妙高山，坐臥自在；二夢兩手左托東海，右托西海，復以二足垂南海中；三夢花果、樹木及諸藥草長至天界；四夢大身飛禽其類甚眾，形白頭黑，及諸小鳥種種顏色，四方而來都至面前，變為一色而禮其足；五夢大石山上經行顧望。太子自心思念：「我夢如此，定得舍俗，證大菩提。」

爾時耶輸陀羅，思前八夢，告請太子佔其吉兇

現代漢語譯本：當時，宮女們都驚恐萬分，太子看到這種情況，深感悲憫，嘆息道：『真是痛苦啊！怎麼會有如此不祥的死亡之相。』於是說了偈語：『頃刻之間，身體就變壞，生出醜惡的模樣，手腳亂動，口水直流；看到這無常苦惱的身體，所以我現在要尋求解脫。』當時，太子說完這偈語后，觀察眾生，沒有我、人、眾生、壽者這些真實的相狀，如同進入尸陀林，沒有任何可喜愛的，如同踩在淤泥里，只會增加臭味，如同養毒蛇，最終沒有任何益處，如同閃電、如同夢幻、如同泡沫、如同水泡，根本的無明遮蔽著而不能覺察。這樣觀察之後，凈飯王自己說了他的四個夢：一夢是滿月被遮蔽；二夢是太陽升起后又在東方落下；三夢是許多大人前來禮拜；四夢是自己笑著又哭了。耶輸陀羅也說了八個夢：一夢是高貴的家族離散；二夢是吉祥的座位破損；三夢是手鐲損壞墜落；四夢是牙齒脫落；五夢是髮髻散亂下垂；六夢是吉祥的雲彩從宮殿中出現；七夢是滿月被遮蔽；八夢是太陽升起不高又在東方落下。當時，太子又自己思索，曾經做了五個夢：一夢是床座如同妙高山，可以自在地坐臥；二夢是兩手左手托著東海，右手托著西海，又用雙腳垂在南海中；三夢是花果、樹木以及各種藥草生長到天界；四夢是大型飛鳥種類繁多，形體是白頭黑身，以及各種顏色的小鳥，從四面八方來到面前，變成一種顏色並禮拜他的腳；五夢是在大石山上行走觀望。太子自己思量：『我做了這樣的夢，必定會捨棄世俗，證得大菩提。』當時，耶輸陀羅，思索著之前的八個夢，請求太子占卜這些夢的吉兇。

English version: At that time, the palace women were extremely frightened. Seeing this, the prince felt deep compassion and sighed, 'How painful! How can there be such an ominous sign of death?' Then he spoke a verse: 'In an instant, the body decays and takes on a hideous appearance, with limbs flailing and saliva flowing; seeing this impermanent and suffering body, therefore I now seek liberation.' At that time, after the prince spoke this verse, he observed all beings, and saw that there were no real forms of self, person, sentient being, or life span. It was like entering a charnel ground, with nothing to be delighted in; like treading in mud, only increasing the stench; like raising a poisonous snake, ultimately of no benefit; like lightning, like a dream, like foam, like a bubble, with the fundamental ignorance covering and not being perceived. After observing in this way, King Suddhodana himself recounted his four dreams: one dream was of a full moon being eclipsed; the second dream was of the sun rising and then setting in the east; the third dream was of many great people coming to pay homage; the fourth dream was of himself laughing and then crying. Yasodhara also recounted eight dreams: one dream was of the noble family being scattered; the second dream was of the auspicious seat being broken; the third dream was of the bracelets being damaged and falling off; the fourth dream was of teeth falling out; the fifth dream was of the hair bun being disheveled and hanging down; the sixth dream was of auspicious clouds appearing from the palace; the seventh dream was of a full moon being eclipsed; the eighth dream was of the sun rising not high and then setting in the east. At that time, the prince also reflected on five dreams he had had: one dream was of his bed being like Mount Sumeru, where he could sit and lie down freely; the second dream was of his two hands, the left holding the Eastern Sea, the right holding the Western Sea, and his two feet hanging in the Southern Sea; the third dream was of flowers, fruits, trees, and various herbs growing to the heavens; the fourth dream was of large birds of many kinds, with white heads and black bodies, and various small birds of different colors, coming from all directions to his presence, transforming into one color and bowing at his feet; the fifth dream was of walking and looking around on a large stone mountain. The prince thought to himself, 'Having had such dreams, I will surely renounce the world and attain great Bodhi.' At that time, Yasodhara, thinking about the previous eight dreams, asked the prince to interpret the good or bad omens of these dreams.

。太子曰：「一夢上族離散，宗姓團聚未始暫分；二夢吉祥座破，座今如故；三夢腕釧損墜，見在汝臂；四夢牙齒墮落，非有墮者；五夢發亂垂，孰睹垂髮？六夢吉祥雲出宮，夫為吉祥我又在宮；七夢月有蝕障，今在天上何有障耶？八夢日出未高復于東沒，此時夜半日又未出。所夢無惡汝何憂疑？」太子思惟：「此之八夢，當應是我出家之兆。」即告耶輸陀羅：「我今當爲一切眾生往彼山間，志求涅槃解脫之法。」耶輸陀羅言：「如夫所志我亦隨往。」

爾時帝釋天主及梵天王告太子言：「善哉，善哉！速舍五欲早出宮殿，明相現前證一切智。」菩薩言：「憍尸迦！我在深宮如虎入阱，像、馬、車、步四兵圍繞，宮殿門戶，並皆鎖閉，處處懸鈴，警覺守護，云何而出？」帝釋告言：「但念過去無量阿僧祇劫所行行愿，為斷眾苦，度脫世間。」作是語時，四大天等以威神力，令彼眾人不能為障。即時帝釋化一寶階，告般唧迦夜叉主言：「聖者菩薩現處高樓，汝以寶階於前迎接。」夜叉聞已，依教奉行。菩薩下之即覓餐那令被馬王，尋見餐那正當眠睡，而說偈言：

「善哉！餐那汝速起，　　被我馬王迦蹉迦；　乘入諸佛修行山，　　求證牟尼無上覺

現代漢語譯本：太子說：『第一個夢是夢見家族離散，但宗族親眷團聚，從未有片刻分離；第二個夢是夢見吉祥的座位破損，但座位現在完好如初；第三個夢是夢見手鐲損壞墜落，但它現在還在你的手臂上；第四個夢是夢見牙齒脫落，但並沒有牙齒脫落；第五個夢是夢見頭髮散亂下垂，但誰看見頭髮下垂了？第六個夢是夢見吉祥的雲彩出宮，但夫君是吉祥的象徵，而我也在宮中；第七個夢是夢見月亮有蝕障，但現在月亮在天上，哪裡有什麼遮障呢？第八個夢是夢見太陽升起不高又從東方落下，但此時是半夜，太陽又沒有出來。所做的夢沒有兇兆，你為何憂慮懷疑？』太子思索：『這八個夢，應當是我出家的預兆。』隨即告訴耶輸陀羅：『我現在應當爲了所有眾生前往山間，立志尋求涅槃解脫之法。』耶輸陀羅說：『如果這是夫君的志向，我也隨你前往。』當時，帝釋天主和梵天王告訴太子說：『太好了，太好了！趕快捨棄五欲，早日出離宮殿，當明相出現時，就證得一切智慧。』菩薩說：『憍尸迦！我身處深宮，如同老虎落入陷阱，像、馬、車、步四種兵力圍繞，宮殿門戶，全部都鎖閉，處處懸掛鈴鐺，警覺守護，如何能夠出去？』帝釋天主說：『只要憶念過去無量阿僧祇劫所修行的行愿，爲了斷除眾苦，度脫世間。』說完這些話時，四大天王等以威神之力，使那些人不能成為障礙。當時，帝釋天主化作一個寶階，告訴般唧迦夜叉主說：『聖者菩薩現在在高樓上，你用寶階在前面迎接。』夜叉聽后，依教奉行。菩薩走下樓，就尋找餐那，讓他給馬王披上馬鞍，很快看見餐那正在睡覺，於是說偈語道：『好啊！餐那，你快起來，給我的馬王迦蹉迦披上馬鞍；乘著它進入諸佛修行的山林，求證牟尼無上的覺悟。』

English version: The Crown Prince said, 'The first dream was of the family being scattered, but our clan is gathered, never having been separated even for a moment; the second dream was of the auspicious seat being broken, but the seat is now as it was; the third dream was of the bracelet being damaged and falling, but it is still on your arm; the fourth dream was of teeth falling out, but no teeth have fallen out; the fifth dream was of hair being disheveled and hanging down, but who has seen hair hanging down? The sixth dream was of auspicious clouds leaving the palace, but my husband is an auspicious symbol, and I am also in the palace; the seventh dream was of the moon being eclipsed, but now the moon is in the sky, where is there any obstruction? The eighth dream was of the sun rising not high and then setting in the east again, but it is midnight now, and the sun has not yet risen. The dreams have no ill omens, why are you worried and doubtful?' The Crown Prince pondered, 'These eight dreams must be a sign of my renunciation.' He then told Yashodhara, 'I should now go to the mountains for all beings, determined to seek the path of Nirvana and liberation.' Yashodhara said, 'If this is your aspiration, I will follow you.' At that time, Lord Indra and King Brahma told the Crown Prince, 'Excellent, excellent! Quickly abandon the five desires and leave the palace early. When the light appears, you will attain all wisdom.' The Bodhisattva said, 'Kausika! I am in a deep palace like a tiger in a trap, surrounded by four kinds of troops: elephants, horses, chariots, and infantry. The palace doors are all locked, and bells are hung everywhere, guarding vigilantly. How can I get out?' Lord Indra said, 'Just remember the vows and practices you have cultivated in countless kalpas in the past, for the sake of ending suffering and liberating the world.' As he spoke these words, the Four Heavenly Kings and others used their divine power to prevent those people from becoming obstacles. At that time, Lord Indra transformed into a jeweled staircase and told the Yaksha chief, Panjika, 'The holy Bodhisattva is now in the high tower. Use the jeweled staircase to greet him.' Upon hearing this, the Yaksha followed the instructions. The Bodhisattva descended and sought Channa, asking him to saddle the horse king. Soon, he saw Channa sleeping and spoke the following verse: 'Good Channa, quickly arise, saddle my horse king, Kanthaka; ride it into the mountains where the Buddhas practice, seeking to attain the unsurpassed enlightenment of Muni.'

。」

說此偈已，餐那從睡眠覺，即起合掌告菩薩言：「事無倉卒，何于夜半急要馬王欲乘遠去？況此宮禁，且無兵難、賊難及水火之難，云何如此？」菩薩言：「汝自昔來嘗奉驅馳，云何於今而不相順？」餐那白言：「今當半夜，真偽難分，慮有不虞以招大罪。」菩薩聞已默然思念，恐人知覺自往中廄。時天主帝釋手執火炬，引路前行，至其廄門牽致馬王，馬即驚駭雙足跑地。是時菩薩舉萬字福相、百千威德之手，作無畏印，摩馬王頂告言：「迦蹉迦！與我有緣，若能送我雪山之中諸佛行處，證得無上菩提之果，降大法雨普潤世間，一切有情皆獲利樂，汝福無量。」時迦蹉迦即受教旨，身足不動。

爾時復有四大天子：一名俱羅；二名烏波俱羅；三名波啰拏；四名波啰拏舍嚩帝。此四天子至菩薩前，合掌恭敬告菩薩曰：「今知出外修菩提行，我等四天愿欲隨從。」菩薩問言：「汝有力耶？」第一天子言：「所有大地之土可以負行。」第二天子言：「所有大海、江河可以負行。」第三天子言：「所有一切山嶽可以負行。」第四天子言：「所有大地、山嶽及河海等，俱可負行而無疲睏

現代漢語譯本說完這偈語后，車匿從睡夢中醒來，立即起身合掌對菩薩說：『事情並不倉促，為何在半夜急著要馬王遠行？況且這宮禁之中，既沒有兵難、賊難，也沒有水火之災，為何如此？』菩薩說：『你從前一直服侍我奔走，為何現在不順從我？』車匿回答說：『現在是半夜，真假難辨，恐怕有意外發生而招致大罪。』菩薩聽后默然思索，恐怕被人發覺，就自己前往馬廄。當時天主帝釋手持火炬，在前面引路，到了馬廄門口牽出馬王，馬立刻驚駭地雙足刨地。這時菩薩舉起帶有萬字福相、具有百千威德的手，作出無畏印，撫摸馬王的頭頂，告訴它說：『迦蹉迦！你與我有緣，如果能送我到雪山中諸佛修行的地方，證得無上菩提的果位，降下大法雨普遍滋潤世間，一切有情眾生都能獲得利益和快樂，你的福報將無量無邊。』當時迦蹉迦立即接受教誨，身體和腳都不再動彈。這時又有四大天子：一名叫俱羅；二名叫烏波俱羅；三名叫波啰拏；四名叫波啰拏舍嚩帝。這四位天子來到菩薩面前，合掌恭敬地對菩薩說：『現在知道您要出外修行菩提之道，我們四位天子願意跟隨您。』菩薩問道：『你們有能力嗎？』第一位天子說：『所有大地上的泥土都可以揹負而行。』第二位天子說：『所有的大海、江河都可以揹負而行。』第三位天子說：『所有一切山嶽都可以揹負而行。』第四位天子說：『所有大地、山嶽以及江河湖海等，都可以揹負而行而不會感到疲憊。』

English version Having spoken this verse, Channa awoke from his sleep, immediately rose, and with palms joined, said to the Bodhisattva, 'The matter is not urgent, why in the middle of the night are you in such a hurry to have the horse king go far away? Moreover, within this palace, there is neither the calamity of war, nor the calamity of thieves, nor the calamity of fire or water, why is it like this?' The Bodhisattva said, 'You have always served me in my travels, why do you not obey me now?' Channa replied, 'Now it is midnight, it is difficult to distinguish truth from falsehood, I fear there may be unforeseen events that would bring great sin.' The Bodhisattva, having heard this, silently pondered, fearing that he would be discovered, he went to the stables himself. At that time, the heavenly lord Indra, holding a torch, led the way, and upon reaching the stable door, he led out the horse king, who immediately, in fright, pawed the ground with both feet. At this time, the Bodhisattva raised his hand, marked with the swastika of blessings and possessing a hundred thousand powers, making the gesture of fearlessness, and stroked the horse king's head, saying, 'Kanthaka! You are connected to me by fate, if you can take me to the place in the snowy mountains where the Buddhas practice, and I attain the fruit of unsurpassed Bodhi, and send down the great Dharma rain to universally nourish the world, so that all sentient beings may obtain benefit and joy, your blessings will be immeasurable.' At that time, Kanthaka immediately received the instruction, and his body and feet did not move. At that time, there were also four great heavenly princes: the first named Kula; the second named Upakula; the third named Parana; and the fourth named Paranasavati. These four heavenly princes came before the Bodhisattva, and with palms joined respectfully said to the Bodhisattva, 'Now we know that you are going out to cultivate the path of Bodhi, we four heavenly princes wish to follow you.' The Bodhisattva asked, 'Do you have the strength?' The first heavenly prince said, 'All the earth's soil can be carried.' The second heavenly prince said, 'All the oceans and rivers can be carried.' The third heavenly prince said, 'All the mountains can be carried.' The fourth heavenly prince said, 'All the earth, mountains, rivers, and seas can be carried without fatigue.'

。」菩薩聞已，即以神力移足躡地，地大振動，四大天子住立不能而各驚怪：「誰知菩薩有斯威力，我等四天云何懺謝？」是時餐那見是神力，即牽馬王詣菩薩前。

爾時大威德諸天，及諸龍神傷愛別離，于上空中啼泣下淚。餐那言：「云何空中無雲下雨？」菩薩言：「此非降雨。我將出外，天龍傷別，啼泣雨淚。」餐那聽受住立合掌。菩薩即時深思佛功德威儀利樂之法，復思父母養育慈愛顧復之恩，如不告辭有虧孝行。作是念已，即入殿內，見凈飯王正當睡眠，右繞一匝合掌啟白：「我於此時往雪山中求無上道，度脫世間生、老、病、死，令諸眾生得大解脫。」言已而辭。

時有釋種摩賀曩摩，瞻見太子，戀慕憂惱悲泣涕淚：「云何因業輕舍王宮？」太子答言：「我為利益一切眾生，求成佛果。」摩賀曩摩白雲：「王敕我輩長時警護，無令太子暫出宮禁。」太子告言：「我于往昔發菩提心，經三大阿僧祇劫，歷修萬行求無上覺，欲度眾生，今此王宮非我所止。」摩賀曩摩聞是語時，倍復憂惱涕淚悲泣，發粗澀言：「苦哉！苦哉！我凈飯王所望不就，致令大子棄捨深宮欲出遠行。」時耶輸陀羅聞是語已，驚疑惶怖，迷悶倒地，良久乃蘇

現代漢語譯本：菩薩聽了這話，就用神力移動腳步踩地，大地劇烈震動，四大天王站立不穩，都感到驚怪：『誰知道菩薩有這樣的威力，我們四天王該如何懺悔謝罪呢？』這時，車匿看到這種神力，就牽著馬王來到菩薩面前。當時，具有大威德的諸天以及龍神，因為傷心離別而悲痛，在空中啼哭流淚。車匿說：『為什麼空中無雲卻下雨呢？』菩薩說：『這不是降雨。我將要出宮，天龍因為傷心離別，所以啼哭流淚。』車匿聽了，就站立合掌。菩薩隨即深思佛的功德、威儀和利益眾生的方法，又想到父母養育的慈愛和照顧的恩情，如果沒告辭就離開，有違孝道。這樣想著，就進入宮殿，看到凈飯王正在睡覺，右繞一圈，合掌稟告：『我此時將前往雪山中尋求無上道，解脫世間的生、老、病、死，讓一切眾生得到大解脫。』說完就告辭了。當時，釋迦族的摩訶男看到太子，因為戀慕憂愁而悲傷哭泣：『為什麼因為業力而輕易捨棄王宮呢？』太子回答說：『我是爲了利益一切眾生，求成佛果。』摩訶男稟告說：『國王命令我們長期警惕守護，不要讓太子暫時離開宮禁。』太子告訴他說：『我過去發菩提心，經過三大阿僧祇劫，歷經萬行求無上覺，想要度脫眾生，現在這個王宮不是我所停留的地方。』摩訶男聽到這話，更加憂愁悲傷哭泣，發出粗啞的聲音說：『苦啊！苦啊！我們凈飯王的期望落空了，導致太子拋棄深宮要出遠行。』這時，耶輸陀羅聽到這話，驚疑恐懼，昏迷倒地，過了很久才甦醒過來。

English version: Upon hearing this, the Bodhisattva, with his divine power, moved his foot and stepped on the ground, causing a great tremor. The Four Heavenly Kings were unable to stand firm and were astonished, saying, 'Who knew the Bodhisattva possessed such power? How should we, the Four Heavenly Kings, repent and apologize?' At that moment, Channa, witnessing this divine power, led the horse king to the Bodhisattva. At that time, the powerful deities and dragon gods, grieving over the separation, wept and shed tears in the sky. Channa said, 'Why is it raining without clouds in the sky?' The Bodhisattva replied, 'This is not rain. I am about to leave, and the deities and dragons are weeping tears of sorrow at our parting.' Channa listened and stood with his palms together. The Bodhisattva then deeply contemplated the Buddha's merits, dignified conduct, and the methods of benefiting beings. He also thought of his parents' nurturing love and care. To leave without saying goodbye would be a breach of filial piety. With this thought, he entered the palace and saw King Suddhodana sleeping. He circumambulated him once, joined his palms, and said, 'I am now going to the snowy mountains to seek the supreme path, to liberate the world from birth, old age, sickness, and death, and to enable all beings to attain great liberation.' Having spoken, he took his leave. At that time, the Shakya clansman Mahānāma, seeing the prince, was filled with longing, sorrow, and weeping, saying, 'Why would you so lightly abandon the palace due to karma?' The prince replied, 'I am doing this to benefit all beings and to attain Buddhahood.' Mahānāma reported, 'The king has ordered us to guard you constantly and not allow you to leave the palace even for a moment.' The prince said, 'In the past, I generated the Bodhi mind, and through three great asamkhya kalpas, I have practiced countless virtues to seek supreme enlightenment, desiring to liberate all beings. This palace is not where I shall remain.' Upon hearing these words, Mahānāma was even more sorrowful and wept, uttering harsh words, 'Alas! Alas! Our King Suddhodana's hopes are dashed, causing the prince to abandon the deep palace and embark on a distant journey.' At this, Yashodhara, hearing these words, was shocked, doubtful, and terrified. She fainted and fell to the ground, only regaining consciousness after a long while.

。告太子言：「緣何今日舍我而去？」娛閉迦，蜜里誐惹，及諸宮嬪悲淚前行，告凈飯王：「太子無故，欲離宮寢往彼山野，如鬼魅所著無以遮止，唯王當嚴勖勿令遽往。」王既聞已欲行誡敕，帝釋梵王與諸天子，接迎菩薩即出城外。

菩薩右邊色界天子善現威儀，菩薩左邊欲界天子手執幢幡，有無數天樂導引前行，有百千天子，于虛空中雨優缽羅花、俱母那花、白蓮花，及曼陀羅花；復雨沉香、末香、旃檀之香，種種上妙衣服；復有天子歌舞作唱，復有天子手捧馬足，瞻仰菩薩一心隨行，俱吠啰等無量諸天恭敬圍繞，須臾之間至雪山中，去迦毗羅城一十二由旬。

爾時天主帝釋及大梵天王等，合掌白言：「我等諸天發精進心，隨侍菩薩來至山中，若我菩薩成就阿耨多羅三藐三菩提時，愿垂攝受度脫我等。」住立右邊一心瞻仰。菩薩即時為說偈言：

「我得最上道，　　一切佛行處；　度脫于汝等，　　及彼諸有情。」

說此語已即脫寶冠上妙衣服，告餐那曰：「將我衣服及彼馬王歸奉父王，若不證菩提誓不回也。」復說偈言：

「汝將馬王及寶衣，　　速歸本國迦毗羅；　我住雪山修梵行，　　菩提未證而未歸

現代漢語譯本：太子妃對太子說：『為何今日要捨棄我而去？』娛閉迦、蜜里誐惹以及其他宮嬪們悲傷地哭泣著上前，告訴凈飯王：『太子無緣無故地想要離開宮殿前往山野，就像被鬼魅附身一樣無法阻止，只有大王您應當嚴厲勸誡，不要讓他匆忙離去。』國王聽聞后想要下令制止，帝釋、梵王和諸天子卻迎接菩薩出城。菩薩右邊有天子善現威儀，菩薩左邊有欲界天子手持幢幡，無數天樂引導著前行，有成百上千的天子在空中散落優缽羅花、俱母那花、白蓮花和曼陀羅花；又散落沉香、末香、旃檀的香氣，以及各種上妙的衣服；還有天子歌舞作樂，更有天子手捧馬足，瞻仰菩薩一心跟隨。俱吠啰等無量諸天恭敬地圍繞著，片刻之間就到了雪山中，距離迦毗羅城十二由旬。當時天主帝釋和大梵天王等合掌說道：『我們諸天發精進心，隨侍菩薩來到山中，如果菩薩成就阿耨多羅三藐三菩提時，希望您能攝受我們，度脫我們。』他們站在右邊一心瞻仰。菩薩隨即為他們說了偈語：『我得最上道，一切佛行處；度脫于汝等，及彼諸有情。』說完這些話，菩薩就脫下寶冠和上妙的衣服，告訴餐那說：『你將我的衣服和馬王帶回去奉給父王，如果我沒有證得菩提，誓不返回。』又說了偈語：『你將馬王和寶衣，速速返回本國迦毗羅；我住在雪山修行梵行，菩提未證決不歸。』

English version: The Crown Princess said to the Crown Prince, 'Why do you leave me today?' Yu Bi Jia, Mi Li Ye Re, and the other palace concubines, weeping sadly, went forward and told King Jingfan, 'The Crown Prince wants to leave the palace and go to the mountains for no reason, as if possessed by a ghost, and cannot be stopped. Only Your Majesty should sternly advise him not to leave in haste.' When the king heard this, he wanted to issue an order to stop him, but Emperor Shitian, Brahma, and the heavenly sons welcomed the Bodhisattva out of the city. On the right side of the Bodhisattva, a heavenly son displayed dignified demeanor, and on the left side, a heavenly son of the desire realm held a banner. Countless heavenly music led the way, and hundreds of thousands of heavenly sons scattered Utpala flowers, Kumud flowers, white lotus flowers, and Mandarava flowers in the air. They also scattered the fragrance of agarwood, powdered incense, and sandalwood, as well as various exquisite clothes. There were also heavenly sons singing and dancing, and others holding the horse's hooves, gazing at the Bodhisattva and following him wholeheartedly. Countless deities, such as Kuvera, respectfully surrounded him, and in a short time, they arrived in the snowy mountains, twelve yojanas away from Kapilavastu. At that time, Emperor Shitian and the Great Brahma King, with their palms together, said, 'We, the deities, have generated a spirit of diligence and have come to the mountains to serve the Bodhisattva. If the Bodhisattva achieves Anuttara-samyak-sambodhi, we hope that you will accept us and liberate us.' They stood on the right side, gazing at him wholeheartedly. The Bodhisattva then spoke a verse to them: 'I have attained the supreme path, the place where all Buddhas walk; I will liberate you and all sentient beings.' After saying these words, the Bodhisattva took off his jeweled crown and exquisite clothes and said to Channa, 'Take my clothes and the horse king back to my father. If I do not attain Bodhi, I vow not to return.' He then spoke another verse: 'You take the horse king and the jeweled clothes, and quickly return to the kingdom of Kapilavastu; I will stay in the snowy mountains to practice pure conduct, and I will not return until I have attained Bodhi.'

。」

爾時菩薩說此偈已，餐那聞之而復悲泣，白言：「今此山中多有虎、狼、師子諸惡禽獸，菩薩一身云何可止？又此山野中皆有叢林、荊棘、土石、磽確，菩薩旦暮云何經行？」菩薩言：「餐那！汝何愚迷，眾生之身業惑所感，四大和合性相違反，老、病、死、苦，如至身時，非擇尊貴上族，富豪貧賤，端正醜陋，少壯老年，冤親人我，速歸散壞，俱受無常。云何修行怖諸危難？」餐那曰：「菩薩之行其義如是。王或見我，不見太子，必生憂惱，如致大病，其事云何？」菩薩言：「我今出家行菩提分法，佈施、持戒、忍辱、精進、禪定、智慧，成就十力、四無所畏，豈令父母得不吉耶？」作是語已，即從座起合掌頂禮，舉手執劍如優缽羅花葉，即自截髮擲虛空中。天主帝釋運大神力以手接發，與諸天子安忉利天如法供養。後有凈信婆羅門、長者、居士，於此山地起立塔廟。

爾時菩薩截髻發已，問餐那曰：「汝意云何？可能住此同修行不？」餐那曰：「王族之意不令住此，何敢固違。」菩薩即以萬字福相百千威德之手，摩迦蹉迦馬王頂授菩提記，令彼餐那歸迦毗羅城。行七晝夜至二更初，到于城外園苑之中，王敕宮人眷屬至園迎接，唯見馬王，不見太子。時宮嬪眷屬俱向馬前，抱馬王項，高聲啼哭

現代漢語譯本當時菩薩說完這偈語后，餐那聽了又悲傷地哭泣，說道：『現在這座山中有很多老虎、狼、獅子等兇猛的禽獸，菩薩您一個人怎麼能在這裡住呢？而且這山野中到處都是叢林、荊棘、土石、堅硬的巖石，菩薩您早晚怎麼行走呢？』菩薩說：『餐那！你為什麼這麼糊塗，眾生的身體是業力和迷惑所感召的，四大和合的性質是互相違背的，衰老、疾病、死亡、痛苦，當這些降臨到身上時，不會選擇尊貴顯赫的家族，富豪或貧賤，容貌端正或醜陋，年少或年老，冤家或親人，都會迅速地歸於散壞，一同承受無常。怎麼修行會害怕這些危險呢？』餐那說：『菩薩您的修行道理是這樣。如果國王見到我，卻不見太子，一定會產生憂愁煩惱，就像得了大病一樣，這該怎麼辦呢？』菩薩說：『我現在出家修行菩提分法，佈施、持戒、忍辱、精進、禪定、智慧，成就十力、四無所畏，難道會使父母得到不吉利嗎？』說完這些話，就從座位上站起來，合掌頂禮，舉起手拿著劍，像優缽羅花的葉子一樣，自己割斷頭髮，拋向空中。天主帝釋運用大神力用手接住頭髮，和眾天子一起安放在忉利天，如法供養。後來有虔誠的婆羅門、長者、居士，在這山地上建立佛塔廟宇。當時菩薩剪斷頭髮后，問餐那說：『你覺得怎麼樣？能留在這裡一起修行嗎？』餐那說：『王族的意思是不讓我留在這裡，我怎麼敢堅決違背呢。』菩薩就用帶有萬字福相、具有百千威德的手，撫摸迦蹉迦馬王的頭頂，為它授記菩提，讓餐那回到迦毗羅城。走了七天七夜，到第二天凌晨，到達城外的園林中，國王命令宮人眷屬到園林迎接，只見到馬王，沒有見到太子。當時宮中的嬪妃眷屬都跑到馬王面前，抱著馬王的脖子，高聲痛哭。

English version At that time, after the Bodhisattva spoke this verse, Channa, upon hearing it, wept again in sorrow and said, 'Now, in this mountain, there are many tigers, wolves, lions, and other fierce beasts. How can the Bodhisattva stay here alone? Moreover, in this wilderness, there are forests, thorns, earth, stones, and hard rocks. How will the Bodhisattva walk around morning and evening?' The Bodhisattva said, 'Channa! Why are you so deluded? The bodies of sentient beings are influenced by karma and delusion. The four elements combine and their nature is contradictory. Old age, sickness, death, and suffering, when they come upon the body, do not choose the noble and honored families, the rich or the poor, the beautiful or the ugly, the young or the old, enemies or relatives. They quickly return to decay and all experience impermanence. How can one fear dangers while practicing?' Channa said, 'The Bodhisattva's practice is as such. If the king sees me but does not see the prince, he will surely be worried and distressed, as if he has a serious illness. What should be done?' The Bodhisattva said, 'I am now leaving home to practice the Bodhi-part teachings: giving, keeping precepts, patience, diligence, meditation, and wisdom, achieving the ten powers and the four fearlessnesses. How could I cause my parents to have misfortune?' After saying these words, he rose from his seat, joined his palms in reverence, raised his hand, and holding the sword like a leaf of the Utpala flower, he cut off his hair and threw it into the air. The Lord Indra, using his great divine power, caught the hair with his hand and, together with the heavenly beings, placed it in the Trayastrimsa Heaven for proper offerings. Later, faithful Brahmins, elders, and lay practitioners built pagodas and temples on this mountain. At that time, after the Bodhisattva cut off his hair, he asked Channa, 'What do you think? Can you stay here and practice together?' Channa said, 'The royal family does not want me to stay here. How dare I firmly disobey?' The Bodhisattva then used his hand, marked with the auspicious swastika and possessing a hundred thousand majestic powers, to touch the head of the horse Kanthaka, bestowing upon it the prediction of Buddhahood, and instructed Channa to return to Kapilavastu. After traveling for seven days and seven nights, at the beginning of the second watch of the night, they arrived at the garden outside the city. The king ordered the palace attendants and family members to go to the garden to greet them, but they only saw the horse and did not see the prince. At that time, the palace concubines and family members all went to the horse, embraced its neck, and wept loudly.

。迦蹉迦馬聞是哭聲，心思太子悲淚傷痛，經須臾間回顧兩邊即乃命終。以宿因緣生六葉婆羅門家，利根結薄，聰明多智，太子成佛之後，即詣佛所聞法悟道，得無生忍。

爾時菩薩而復思惟：「我今落髮作沙門相，云何身上得袈裟衣？」如是念已，阿耨波摩城中有一長者，眷屬熾盛、財富無量如毗沙門，家有十子，人相端嚴，智慧聰利，俱樂出家，凈修梵行，因觀外境遷變無恒成辟支迦。父亡之後老母信重，制一袈裟施辟支迦。子白母曰：「我當不久入于涅槃。今此袈裟，我若受之無所使用，去此不遠有凈飯王子名悉達多，不久得成阿耨多羅三藐三菩提，以此袈裟奉彼菩薩，能令老母得大果報。」說此語已運大神通，于虛空中現其云雷、閃電、風雨，然後化火焚身入圓寂界。是時老母臨將舍壽，所持袈裟付與一女令奉菩薩。此女忽然身得病患，臨無常時安置樹上，告樹神言：「以此袈裟，與我奉彼凈飯王子悉達多。」時帝釋知是事已，自變其身為一獵士，手攜弓劍披此袈裟，見太子來坐于路傍。太子問曰：「汝是獵師，云何身上有此憍尸迦衣細妙法服，可以與我？」獵人告言：「唯此袈裟我非愛樂，今欲與汝是服微妙，恐人侵奪傷汝性命。」菩薩告言：「一切世間知我威力，汝但施服勿懷憂慮

迦蹉迦馬聽到哭聲，心想太子一定悲傷痛苦，過了一會兒，他回頭看了看兩邊，就斷氣了。因為前世的因緣，他轉生到六葉婆羅門家，天資聰穎，智慧過人。太子成佛后，他立刻去佛那裡聽法悟道，證得無生法忍。當時菩薩又想：『我現在要剃髮出家，成為沙門，身上怎麼才能有袈裟呢？』這樣想著，阿耨波摩城中有一位長者，家眷興旺，財富無數，如同毗沙門天王。他家有十個兒子，個個相貌端正，聰明伶俐，他們一起出家，清凈修行，因為觀察到外境變化無常而成了辟支佛。父親去世后，老母親非常信奉他們，做了一件袈裟供養辟支佛。兒子對母親說：『我將不久入涅槃。現在這件袈裟，我如果接受了也沒有用處。離這裡不遠，有凈飯王的兒子名叫悉達多，不久將成就無上正等正覺。把這件袈裟供養給那位菩薩，能讓老母親得到很大的福報。』說完這話，他運用大神通，在空中顯現云雷、閃電、風雨，然後化火焚身，進入圓寂。這時老母親也快要去世了，她把袈裟交給一個女兒，讓她供養菩薩。這個女兒忽然得了病，臨終時把袈裟放在樹上，告訴樹神說：『把這件袈裟，送給凈飯王的兒子悉達多。』當時帝釋天知道這件事後，自己變成一個獵人，手拿弓箭，披著這件袈裟，看到太子走來，就坐在路旁。太子問：『你是獵人，為什麼身上有這件憍尸迦衣，如此精美的法服，可以給我嗎？』獵人說：『這件袈裟我並不喜歡，現在想給你，只是這件衣服太珍貴了，恐怕有人會搶奪，傷害你的性命。』菩薩說：『世間都知道我的威力，你只管把衣服給我，不用擔心。』

Kacchaka-mā, hearing the cries, thought that the prince must be in sorrow and pain. After a short while, he looked back on both sides and then died. Due to past causes, he was reborn into a six-leaf Brahmin family, with sharp roots and abundant wisdom. After the prince became a Buddha, he immediately went to the Buddha to hear the Dharma and attain enlightenment, gaining the patience of non-birth. At that time, the Bodhisattva further thought: 'Now that I am to shave my head and become a śramaṇa, how can I obtain a kāṣāya robe?' As he thought this, in the city of Anupama, there was an elder, whose family was prosperous and whose wealth was immeasurable, like that of Vaiśravaṇa. He had ten sons, all of whom were handsome, intelligent, and clever. They all left home together, practiced pure conduct, and, observing the impermanence of external phenomena, became Pratyekabuddhas. After their father died, their old mother had great faith in them and made a kāṣāya robe to offer to the Pratyekabuddhas. The son said to his mother: 'I will soon enter Nirvana. This kāṣāya robe, if I accept it, will be of no use to me. Not far from here, there is a son of King Śuddhodana named Siddhartha, who will soon attain Anuttara-samyak-sambodhi. Offering this kāṣāya robe to that Bodhisattva will enable our old mother to gain great merit.' Having said this, he used his great spiritual powers to manifest clouds, thunder, lightning, and rain in the sky, and then he burned his body with fire and entered Parinirvana. At this time, the old mother was also about to pass away. She entrusted the kāṣāya robe to a daughter, instructing her to offer it to the Bodhisattva. This daughter suddenly fell ill, and as she was dying, she placed the kāṣāya robe on a tree and told the tree spirit: 'Give this kāṣāya robe to Siddhartha, the son of King Śuddhodana.' At that time, Indra, knowing of this matter, transformed himself into a hunter, carrying a bow and sword and wearing the kāṣāya robe. He saw the prince coming and sat by the roadside. The prince asked: 'You are a hunter, why do you have this Kauśika robe on your body, such a fine Dharma garment? Can you give it to me?' The hunter said: 'I do not cherish this kāṣāya robe. I want to give it to you now, but this garment is too precious, I am afraid that someone will seize it and harm your life.' The Bodhisattva said: 'The whole world knows my power, you just give me the garment, do not worry.'

。」帝釋天主即複本形頭面禮足，乃以袈裟奉上菩薩。授已即披與身不等，帝釋見衣不等，心自懷疑。作是念時，菩薩威神，令其袈裟與身相等。忉利諸天歸命供養，婆羅門長者於後彼處建立塔廟，恒有苾芻往來禮拜。

爾時菩薩威儀具足，漸次經行，見一仙人名婆哩誐嚩，以手搘腮顏容不悅。菩薩問言：「于意云何？」仙人答言：「我此住處有多羅樹，花果繁盛其味甘香，忽然乾枯令我煩惱。」菩薩復問：「仙人住此本為修行，花果枯朽致愁悶耶？」仙人聞已心忽惺悟，又見一菩薩色相端嚴，瞻仰戀慕而復問言：「汝是出家菩薩不？」菩薩答言：「汝見分明。」婆里誐嚩即斷疑惑法眼開凈，請菩薩坐，而以花果如法供養。經須臾間，菩薩復問：「迦毗羅城去此遠近？」仙人答言：「從茲至彼十二由旬。」菩薩思惟：「城邑不遙，如釋種來必作魔難。」即別仙人過殑伽河，往王舍城，以自工巧採取樹葉，作為缽器，入城持缽。

時民彌娑啰王在高樓上，遙見菩薩身相端嚴威儀寂靜，體掛法服手持應器巡門乞食，而興嘆言：「王舍城中所住之人，無有如是威儀色相。今此苾芻，當非庶人下族之類，應是王種舍位出家，滅除罪業修持凈命

『帝釋天主』立即恢復原來的樣子，以頭面禮拜佛足，然後將袈裟獻給菩薩。菩薩接過袈裟后披在身上，但袈裟的大小卻與菩薩的身形不相稱。帝釋天看到袈裟不合身，心中感到疑惑。當他這樣想的時候，菩薩以其威神之力，使袈裟變得與菩薩的身形相稱。忉利天的諸天都歸順並供養菩薩。婆羅門長者後來在那裡建立了佛塔，經常有僧人往來禮拜。當時，菩薩威儀莊嚴，緩緩地行走，看到一位名叫『婆哩誐嚩』的仙人，他用手托著腮，面容不悅。菩薩問道：『你心中有什麼煩惱嗎？』仙人回答說：『我住的地方有很多多羅樹，花果繁盛，味道甘甜芬芳，但突然間都枯萎了，這讓我感到煩惱。』菩薩又問：『仙人你住在這裡本是爲了修行，難道花果的枯萎會讓你如此愁悶嗎？』仙人聽后，心中突然醒悟。他又看到菩薩相貌端莊，心生愛慕，於是問道：『您是出家的菩薩嗎？』菩薩回答說：『你所見分明。』『婆里誐嚩』立即斷除了疑惑，法眼清凈，他請菩薩坐下，並以花果如法供養。過了一會兒，菩薩又問：『迦毗羅城離這裡有多遠？』仙人回答說：『從這裡到那裡有十二由旬。』菩薩心想：『城邑不遠，如果釋迦族人來，必定會製造魔難。』於是他告別仙人，渡過恒河，前往王舍城。他用自己的巧手採集樹葉，做成缽器，然後進入城中持缽乞食。當時，『彌娑啰』國王在高樓上，遠遠地看到菩薩相貌端莊，威儀寂靜，身穿法衣，手持應器，挨家挨戶乞食。他感嘆道：『王舍城中所住的人，沒有像他這樣威儀和相貌的。這位僧人，一定不是普通百姓或低賤之人，他應該是王族出身，捨棄王位出家，爲了消除罪業，修持清凈的生命。』

『Lord Śakra』 immediately resumed his original form, bowed at the Bodhisattva's feet, and then offered his robe to the Bodhisattva. After receiving the robe, the Bodhisattva draped it over himself, but the robe did not fit his form. Seeing that the robe was not the right size, Śakra felt doubtful. As he thought this, the Bodhisattva, through his divine power, made the robe fit his form perfectly. The gods of the Trāyastriṃśa Heaven all submitted and made offerings to the Bodhisattva. Later, a Brahmin elder built a stupa there, and monks frequently came to worship. At that time, the Bodhisattva, with dignified bearing, walked slowly and saw a sage named 『Bharadvaja』, who was resting his cheek on his hand, looking displeased. The Bodhisattva asked, 『What troubles you?』 The sage replied, 『In this place where I live, there are many palmyra trees, with abundant flowers and fruits that are sweet and fragrant, but they have suddenly withered, causing me distress.』 The Bodhisattva further asked, 『Sage, you live here for the purpose of cultivation, so does the withering of flowers and fruits cause you such sorrow?』 Upon hearing this, the sage suddenly awakened. He also saw that the Bodhisattva had a dignified appearance, and he was filled with admiration. He then asked, 『Are you a renunciate Bodhisattva?』 The Bodhisattva replied, 『You see clearly.』『Bharadvaja』 immediately dispelled his doubts, his Dharma eye became clear, and he invited the Bodhisattva to sit down, offering him flowers and fruits according to the Dharma. After a while, the Bodhisattva asked, 『How far is the city of Kapilavastu from here?』 The sage replied, 『It is twelve yojanas from here to there.』 The Bodhisattva thought, 『The city is not far, and if the Śākya clan comes, they will surely create obstacles.』 So he bid farewell to the sage, crossed the Ganges River, and went to Rājagṛha. He skillfully gathered leaves and made a bowl, then entered the city to beg for alms. At that time, King 『Bimbisara』 was on a high tower, and from afar he saw the Bodhisattva with a dignified appearance, peaceful demeanor, wearing monastic robes, and holding an alms bowl, going door to door begging for food. He exclaimed, 『Among the people living in Rājagṛha, there is no one with such dignified bearing and appearance. This monk must not be an ordinary person or of a low class. He must be of royal lineage, having renounced his throne to become a monk, in order to eliminate his sins and cultivate a pure life.』

。」

爾時菩薩持缽出城往一山中，以缽置地端坐入定思惟：「民彌娑啰王見我發心，必有異意。」作是念時，王告大臣：「我于樓上見一苾芻，身相端嚴威儀調順，非是庶人下族所生。汝當訪尋今在何處？」即時遣使往至山間，見此苾芻安詳而坐。國王知已躬自臨幸，接見瞻仰心生歡喜，因告言曰：「汝之身貌甚是端嚴，若為苾芻不相宜稱，我有宮殿樓閣、嬪妃美女、最上富貴，與汝受用，勿作苾芻。汝身何姓？有何種族？為我宣說。」菩薩白言：「雪山相近有迦毗羅城，我之父王姓剎帝利，名曰凈飯，方理是國。我須捨棄君父，為求菩提。若是愚癡貪愛之人，假使世間並四大海滿中珍寶，猶尚不足；譬如大火然于乾薪，貪愛身心亦復如是。大王！我觀此物由如冤家，亦如毒蛇，一切憂惱怖畏根本。大王！假使大風而能吹動一切諸山，于蘇迷盧終不能動；假使世間所有珍寶最上資財，國城、妻子、象馬、僮僕，而能惑亂一切人心，而於我心終不能動，唯涅槃解脫是真究竟。」爾時民彌娑啰王言：「汝今於此有何所求？」菩薩告言：「我求阿耨多羅三藐三菩提。」王言：「若成菩提愿賜攝受。」菩薩答言：「如是！如是！」王生歡喜復歸本處

現代漢語譯本當時，菩薩拿著缽離開城市，前往一座山中，將缽放在地上，端坐入定，心中思忖：『頻婆娑羅王見我發心出家，必定會有其他想法。』當他這樣想的時候，國王告訴大臣：『我在樓上看到一位比丘，他的身相端正莊嚴，威儀調順，絕非普通百姓或低賤種族所生。你們應當去尋訪他，看看他現在在哪裡？』大臣立即派遣使者前往山間，見到這位比丘安詳地坐著。國王得知后，親自前往拜訪，見到他後心生歡喜，於是對他說：『你的容貌非常端正莊嚴，做比丘實在不相稱，我擁有宮殿樓閣、嬪妃美女、至高無上的富貴，都可以給你享用，不要做比丘了。你姓什麼？是什麼種族？請告訴我。』菩薩回答說：『靠近雪山的地方有一座迦毗羅城，我的父王姓剎帝利，名叫凈飯，正在治理這個國家。我必須捨棄君父，是爲了追求菩提。如果是愚癡貪愛的人，即使世間和四大海都充滿珍寶，仍然不會滿足；就像大火燃燒乾燥的柴薪一樣，貪愛對身心的影響也是如此。大王！我看這些東西如同冤家，也像毒蛇，是一切憂愁煩惱和恐懼的根源。大王！即使大風能夠吹動所有的山，也無法撼動須彌山；即使世間所有的珍寶、最好的財富、國城、妻子、象馬、僕人，能夠迷惑所有人的心，也無法動搖我的心，只有涅槃解脫才是真正的究竟。』這時，頻婆娑羅王說：『你現在在這裡有什麼追求？』菩薩回答說：『我追求阿耨多羅三藐三菩提。』國王說：『如果成就菩提，希望你能接納我。』菩薩回答說：『好的！好的！』國王心生歡喜，然後返回自己的住處。

English version At that time, the Bodhisattva, holding his bowl, left the city and went to a mountain. He placed the bowl on the ground, sat in meditation, and thought: 'King Bimbisara, seeing my resolve to renounce the world, will surely have other intentions.' As he was thinking this, the king told his ministers: 'From the tower, I saw a Bhikshu whose appearance was dignified and solemn, and whose demeanor was composed and disciplined. He is certainly not born of commoners or a low caste. You should go and find out where he is now.' Immediately, he sent messengers to the mountains, where they found the Bhikshu sitting peacefully. Upon learning this, the king went to visit him in person. Seeing him, his heart was filled with joy, and he said to him: 'Your appearance is very dignified and solemn. It is not fitting for you to be a Bhikshu. I have palaces, pavilions, concubines, beautiful women, and the highest wealth, all of which I can give you to enjoy. Do not be a Bhikshu. What is your family name? What is your lineage? Please tell me.' The Bodhisattva replied: 'Near the Himalayas, there is a city called Kapilavastu. My father's family name is Kshatriya, and his name is Suddhodana. He is ruling that country. I must abandon my father and king in order to seek Bodhi. If one is foolish and full of craving, even if the world and the four great oceans were filled with treasures, it would still not be enough. Just as a great fire burns dry firewood, so too does craving affect the mind and body. O King! I see these things as enemies, like poisonous snakes, the root of all sorrow, distress, and fear. O King! Even if a great wind could move all the mountains, it could not move Mount Sumeru. Even if all the treasures, the best wealth, cities, wives, elephants, horses, and servants in the world could confuse the minds of all people, they could not move my mind. Only Nirvana and liberation are the true ultimate.' At that time, King Bimbisara said: 'What are you seeking here?' The Bodhisattva replied: 'I am seeking Anuttara-samyak-sambodhi.' The king said: 'If you attain Bodhi, I hope you will accept me.' The Bodhisattva replied: 'Yes! Yes!' The king was filled with joy and returned to his residence.

。

爾時菩薩往鷲峰山，山側非遙而有仙人勤修梵行，能以一足履地住經一日；菩薩聞之，亦以一足履地住經兩日。仙人復以五熱炙身立經一日；菩薩於是立經兩日。時彼仙人互相驚怪降伏稱讚：「此是修行，此是大沙門！」菩薩問言：「汝等修行，於何所求？」一云：「我求帝釋。」一云：「我求梵王。」一云：「我求魔界之身。」爾時菩薩即自思惟：「今此仙人所修之行，皆是邪道，非我所依。我今於此不求帝釋、不求梵天、不求魔界，本為宿願利樂眾生，求成佛果。道既非真，宜應舍彼。」

佛說眾許摩訶帝經卷第五大正藏第 03 冊 No. 0191 眾許摩訶帝經

佛說眾許摩訶帝經卷第六

西天譯經三藏朝散大夫試鴻臚少卿明教大師臣法賢奉　詔譯

爾時菩薩即往阿啰拏迦羅摩處而學道法，至已合掌，勤拳致問：「汝宗行法，其義云何？」阿啰拏迦羅摩曰：「我昔精進修習定慧，至有想天三摩地門皆悉通達，汝何不知？」菩薩即時思惟：「羅摩所得智慧，及有想天三摩地門，真實不虛。」復自念言：「我於此法雲何未得？」經剎那頃，禪定智慧皆獲成就，而告言曰：「汝宗行法今我已得

現代漢語譯本當時，菩薩前往鷲峰山，山旁不遠處有一位仙人勤奮地修行梵行，能夠單腳站立在地上持續一天；菩薩聽聞后，也單腳站立在地上持續了兩天。仙人又用五處熱源炙烤身體站立了一天；菩薩於是站立了兩天。當時，那些仙人互相驚奇，降伏並稱贊說：『這是修行，這是大沙門！』菩薩問道：『你們修行，是爲了追求什麼？』一個說：『我求帝釋。』一個說：『我求梵天。』一個說：『我求魔界之身。』當時，菩薩就自己思量：『現在這些仙人所修的行，都是邪道，不是我所應該依循的。我現在在這裡不求帝釋、不求梵天、不求魔界，本來是爲了宿願利益眾生，求得成就佛果。道既然不是真理，就應該捨棄他們。』佛說眾許摩訶帝經卷第五大正藏第 03 冊 No. 0191 眾許摩訶帝經佛說眾許摩訶帝經卷第六西天譯經三藏朝散大夫試鴻臚少卿明教大師臣法賢奉　詔譯當時，菩薩就前往阿啰拏迦羅摩處學習道法，到達后合掌，恭敬地詢問：『您的宗派修行方法，其意義是什麼？』阿啰拏迦羅摩說：『我過去精進修習定慧，達到有想天三摩地門都完全通達，你難道不知道嗎？』菩薩當時就思量：『羅摩所得到的智慧，以及有想天三摩地門，真實不虛。』又自己想：『我對於這個法為什麼沒有得到呢？』經過短暫的時間，禪定智慧都獲得了成就，於是告訴他說：『您的宗派修行方法，我現在已經得到了。』

English version At that time, the Bodhisattva went to Mount Gridhrakuta. Not far from the side of the mountain, there was an ascetic diligently practicing Brahma conduct, who could stand on one foot for a whole day. Upon hearing this, the Bodhisattva also stood on one foot for two days. The ascetic then heated his body in five places and stood for one day; the Bodhisattva then stood for two days. At that time, those ascetics were mutually astonished, subdued, and praised, saying, 'This is practice, this is a great Shramana!' The Bodhisattva asked, 'What do you seek in your practice?' One said, 'I seek Indra.' Another said, 'I seek Brahma.' Another said, 'I seek a body in the realm of Mara.' At that time, the Bodhisattva thought to himself, 'The practices these ascetics are engaged in are all wrong paths, not what I should follow. I do not seek Indra, Brahma, or the realm of Mara here. My original vow is to benefit all beings and seek to attain Buddhahood. Since their path is not the truth, I should abandon them.' The Sutra of the Great Emperor of Universal Acceptance, Volume 5 Taisho Tripitaka Volume 03, No. 0191, The Sutra of the Great Emperor of Universal Acceptance The Sutra of the Great Emperor of Universal Acceptance, Volume 6 Translated by the Tripitaka Master, Minister Fa Xian, of the Honglu Temple, the Mingjiao Master, who was granted the title of Chao San Da Fu, by Imperial Decree. At that time, the Bodhisattva went to where Arada Kalama was to learn the Dharma. Upon arriving, he joined his palms and respectfully asked, 'What is the meaning of your sect's practice?' Arada Kalama said, 'I have diligently practiced meditation and wisdom in the past, and have completely mastered the Samadhi of the Realm of Thought, don't you know?' The Bodhisattva then thought, 'The wisdom that Kalama has attained, and the Samadhi of the Realm of Thought, are real and not false.' He then thought to himself, 'Why have I not attained this Dharma?' After a short time, he achieved both meditation and wisdom, and then said, 'I have now attained your sect's practice.'

。」時阿啰拏迦羅摩觀彼菩薩所得之法如實無謬，尊重恭敬如自本師，即以最上香花珍果一心供養。菩薩復思：「今此行法而未究竟，非為正道。」即乃捨去，往烏捺啰迦啰摩子處學修法行。至已頂禮，合掌問曰：「汝所得法，是義云何？」時烏捺啰迦啰摩子言：「我昔精進修習智慧，至非非想處三摩地門，久已證得，汝何不知？」菩薩聞已，即觀彼人所修智慧及非非想處三摩地門而無虛謬，復自思惟：「我於此法雲何未得？」作是念時俱獲成就，即乃告言：「汝之法行我今亦得。」時烏捺啰迦啰摩子心未信許，諦意觀察如實無謬，崇重供養過於本師。爾時菩薩又自思惟：「此之法行亦未究竟，非真覺路，速須舍彼別求明道。」

時凈飯王臨御正殿憶念太子，未知所止情懷憂惱。近臣奏云：「離王舍城往烏捺啰迦啰摩子處，單身介立，勤求道法。」王既聞已心轉悲傷，即遣親人三百往彼侍從；時天指城酥缽啰沒馱王，亦遣二百人往彼侍從。此五百人至已。禮足圍繞瞻仰。菩薩自念：「棄捨王宮居山寂靜，結志修習求甘露滅。今此人眾晝夜煩雜而妨聖道，唯留伯叔舅氏五人，余遣回國。」菩薩即時將此五人，往誐耶仙人聚落，名烏嚕尾螺西曩野禰，側近經行觀眺習靜之處

現代漢語譯本：當時，阿啰拏迦羅摩觀察菩薩所獲得的法，真實無誤，便像對待自己的老師一樣尊重恭敬，用最上等的香花珍果一心供養。菩薩又想：『現在這種修行方法還沒有達到究竟，不是真正的正道。』於是就捨棄了這種修行，前往烏捺啰迦啰摩子那裡學習修行。到了之後，頂禮併合掌問道：『你所得到的法，意義是什麼？』當時，烏捺啰迦啰摩子說：『我以前精進修習智慧，達到了非想非非想處的三摩地境界，很久以前就證得了，你怎麼不知道？』菩薩聽了之後，觀察他所修的智慧以及非想非非想處的三摩地境界，確實沒有錯誤，又自己思考：『我為什麼沒有得到這種法呢？』當他這樣想的時候，就立刻獲得了成就，於是告訴他說：『你的修行方法，我現在也得到了。』當時，烏捺啰迦啰摩子心中不相信，仔細觀察后發現確實沒有錯誤，就更加崇敬供養他，超過了對待自己的老師。這時，菩薩又自己思考：『這種修行方法也沒有達到究竟，不是真正的覺悟之路，必須儘快捨棄它，另外尋求明白的道路。』當時，凈飯王在正殿處理政務，思念太子，不知道他去了哪裡，心中憂愁煩惱。近臣稟告說：『太子離開了王舍城，前往烏捺啰迦啰摩子那裡，獨自一人，專心求道。』國王聽了之後，心中更加悲傷，就派遣三百個親人前往侍奉；當時，天指城的酥缽啰沒馱王，也派遣二百人前往侍奉。這五百人到了之後，禮拜菩薩的腳，圍繞著他瞻仰。菩薩自己想：『我捨棄了王宮，住在山林寂靜之處，立志修行，尋求甘露滅。現在這些人晝夜喧鬧，妨礙了聖道，只留下伯叔舅氏五人，其餘的都遣送回國。』菩薩隨即帶著這五人，前往誐耶仙人聚落，名叫烏嚕尾螺西曩野禰的地方，在附近行走觀察，尋找適合靜修的地方。

English version: At that time, Ārāḍa Kālāma observed the Dharma attained by the Bodhisattva, and finding it to be true and without error, he respected and revered him as if he were his own teacher, offering him the finest incense, flowers, and precious fruits with a single-minded devotion. The Bodhisattva then thought, 『This practice is not yet complete, it is not the true path.』 So he abandoned it and went to Udraka Rāmaputra to learn the practice. Upon arriving, he bowed and asked with palms together, 『What is the meaning of the Dharma you have attained?』 Udraka Rāmaputra said, 『I have diligently cultivated wisdom and attained the Samadhi of the Sphere of Neither Perception nor Non-Perception, I have long since realized it, how do you not know?』 Upon hearing this, the Bodhisattva observed the wisdom and the Samadhi of the Sphere of Neither Perception nor Non-Perception that he had cultivated, and found them to be without error. He then thought to himself, 『Why have I not attained this Dharma?』 As he thought this, he immediately achieved it, and then said, 『I have now also attained your practice.』 At that time, Udraka Rāmaputra did not believe him, but after careful observation, he found it to be true and without error, and revered and offered to him even more than he had to his own teacher. Then the Bodhisattva thought to himself again, 『This practice is also not complete, it is not the path to true enlightenment, I must quickly abandon it and seek another clear path.』 At that time, King Śuddhodana was in the main hall of the palace, thinking of the prince, not knowing where he had gone, and was filled with worry and distress. A close minister reported, 『The prince has left Rājagṛha and gone to Udraka Rāmaputra, where he is alone, diligently seeking the Dharma.』 Upon hearing this, the king was even more saddened, and sent three hundred relatives to serve him; at that time, King Suprabuddha of Devadaha also sent two hundred people to serve him. When these five hundred people arrived, they bowed at the Bodhisattva』s feet, and circled around him, gazing upon him. The Bodhisattva thought to himself, 『I have abandoned the palace and live in the quiet of the mountains, determined to cultivate and seek the cessation of suffering. Now these people are noisy day and night, hindering the holy path. I will only keep my five uncles and send the rest back to their countries.』 The Bodhisattva then took these five people and went to the village of the Ṛṣis of Gayā, called Uruvilvāsenānī, where he walked around and observed, seeking a place suitable for quiet practice.

。尼連河次見一林野，地土平正樹木幽閑，如月清涼呼為聖地。告五人曰：「善男子！若人於此修諸梵行，未證寂滅不久證得，我今依止求無上道。」即于樹下結跏趺坐，學修禪觀，閉口囓齒，舌拄上腭，收攝心神如手握物，經良久間毛孔出汗，精進不退念定相應，專注一心，引發無漏，而不現行。復修別觀，跏趺而坐，合口閉目舌拄上腭，屏住氣息令不出入，良久之間氣逼頭頂疼痛至甚，如錐刺腦受斯大苦，心不顛倒亦不散亂，堅固精進，念定現前，專注一心，引發無漏而不現行。如是息氣漸次運動，從頭頂下至兩耳門，痛楚復增如地獄苦。菩薩爾時心不顛倒，亦無散亂，策勤猛利，念定現前，一心專注，引發無漏亦未現行。又復閉息外忘視聽，氣積臟腑脹滿遍身，苦惱至極無以方比，菩薩爾時心不顛倒，亦不散亂，堅進修習，念定現前，專注一心，引發無漏而不現行。如是修已，又自思念：「我於今后斷絕飲食。」

時有天子遙已觀知，告菩薩言：「我此色身毛孔之內，而有天上細妙珍食，堪充供養。」菩薩告曰：「如我所食本非葷辛，食出汝身亦非清凈，若令我食必墮地獄。天子！但以隨方所有，或米、或豆，聽汝豐儉以作供獻，我即受之。」天子奉教以谷為膳

現代漢語譯本：尼連河邊，我再次看到一片樹林曠野，那裡的土地平坦方正，樹木幽靜閒適，像月光一樣清涼，因此被稱為聖地。我告訴五個人說：『善男子！如果有人在這裡修行各種梵行，沒有證得寂滅，不久也能證得。我現在就依止這裡，尋求無上的道。』於是，我便在樹下結跏趺坐，學習修習禪觀，閉口咬緊牙齒，舌頭抵住上顎，收攝心神就像用手握住東西一樣。過了很久，毛孔開始出汗，我精進不退，念頭和禪定相應，專注一心，引發了無漏的智慧，但沒有顯現出來。我又修習其他的觀想，結跏趺坐，合上嘴巴，閉上眼睛，舌頭抵住上顎，屏住呼吸，讓氣息不出不入。過了很久，氣息逼迫頭頂，疼痛到了極點，就像錐子刺入大腦一樣，承受著巨大的痛苦。我的心沒有顛倒，也沒有散亂，堅定精進，念頭和禪定顯現，專注一心，引發了無漏的智慧，但沒有顯現出來。這樣屏住氣息，逐漸地讓氣息從頭頂向下移動到兩耳門，痛苦更加劇烈，就像地獄的苦難一樣。菩薩當時心不顛倒，也沒有散亂，策勵自己更加勇猛精進，念頭和禪定顯現，一心專注，引發了無漏的智慧，但也沒有顯現出來。我又屏住呼吸，對外忘記了視聽，氣息積聚在臟腑，脹滿全身，苦惱到了極點，無法比喻。菩薩當時心不顛倒，也沒有散亂，堅定精進地修習，念頭和禪定顯現，專注一心，引發了無漏的智慧，但沒有顯現出來。這樣修習之後，我又自己思量：『我從今以後要斷絕飲食。』這時，有天子在遠處觀察到了這一切，告訴菩薩說：『我的這個色身毛孔之內，有天上細妙的珍貴食物，可以用來供養您。』菩薩告訴他說：『我所吃的本來就不是葷腥之物，從你身上出來的食物也不是清凈的，如果讓我吃了，必定會墮入地獄。天子！你只要用隨處都有的，或者米，或者豆，聽憑你的豐儉來供養我，我就會接受。』天子聽從教誨，用穀物作為膳食供奉。

English version: By the Nairanjana River, I saw once again a forest wilderness, the land there was flat and even, the trees were secluded and peaceful, as cool as the moonlight, and it was called a sacred place. I told the five men, 『Good men! If someone cultivates various pure practices here, without having attained nirvana, they will soon attain it. I will now rely on this place to seek the supreme path.』 Then, I sat in full lotus posture under a tree, learning to practice meditation, closing my mouth and clenching my teeth, my tongue pressed against the upper palate, gathering my mind as if holding something in my hand. After a long time, sweat began to pour from my pores, I was diligent and unretreating, my thoughts and concentration were in harmony, focusing my mind, I generated wisdom without outflows, but it did not manifest. I then practiced other contemplations, sitting in full lotus posture, closing my mouth, closing my eyes, my tongue pressed against the upper palate, holding my breath, not letting it in or out. After a long time, the breath pressed against the top of my head, the pain was extreme, as if a cone was piercing my brain, enduring great suffering. My mind was not inverted, nor was it scattered, I was firm and diligent, my thoughts and concentration manifested, focusing my mind, I generated wisdom without outflows, but it did not manifest. In this way, holding my breath, gradually moving the breath from the top of my head down to the two ear canals, the pain increased again, like the suffering of hell. At that time, the Bodhisattva』s mind was not inverted, nor was it scattered, urging himself to be more courageous and diligent, his thoughts and concentration manifested, focusing his mind, he generated wisdom without outflows, but it did not manifest. I then held my breath, forgetting external sights and sounds, the breath accumulated in my internal organs, swelling throughout my body, the suffering was extreme, beyond comparison. At that time, the Bodhisattva』s mind was not inverted, nor was it scattered, he practiced with firm diligence, his thoughts and concentration manifested, focusing his mind, he generated wisdom without outflows, but it did not manifest. After practicing in this way, I thought to myself, 『From now on, I will abstain from food.』 At this time, a celestial being observed all of this from afar and told the Bodhisattva, 『Within the pores of my physical body, there is fine and exquisite heavenly food, which can be used to offer to you.』 The Bodhisattva told him, 『What I eat is not originally meat or pungent food, and the food that comes from your body is not pure either. If I were to eat it, I would surely fall into hell. Celestial being! Just use whatever is available, either rice or beans, according to your abundance or scarcity, to offer to me, and I will accept it.』 The celestial being followed the teaching and offered grains as food.

。菩薩食已，身體羸瘦顏容憔悴，心無苦惱亦無退失，發精進意，念定現前，專注一心，引發無漏亦未現行。又節所食身轉羸惡，兩目深陷如井現星，菩薩爾時心無苦惱，亦無退失，發精進意，念定現前，專注一心，引發無漏亦不現行。又于所食減令極少，或一豆、一麻、一米、一麥，如是食已，身力轉乏，若行若步，一起一倒。

爾時菩薩精進無退，念定現前，專注一心，引發無漏亦不現行。而復思惟：「此行非真，未至究竟。」作是念時，有三天子詣菩薩前，見其形容困憊變異，各述菩薩顏貌不同，或言黑色，或紫綠者。菩薩聞已復自思惟：「我於此方如是勤苦，容色變異終無所獲。若求正覺，何在節食？正見相應，取捨能忘，是正菩提，是真究竟。譬如濕柴體雖滋潤，若遇火然必生熾焰。又如婆羅門家雖行欲心無所著，亦得解脫；我今亦爾，若依正法行無所著，必證菩提。」

時凈飯王知彼太子，在山野中精勤苦行，日食麻麥求無上道，涕淚悲泣心懷痛惱，與酥缽啰沒馱王，各遣二百五十人侍衛給使。時耶輸陀羅忽然懷妊，王即告諭：「宮人眷屬，自今而往，不得說言太子在山苦行之事，慮彼傷惱損動腹子

現代漢語譯本：菩薩吃完食物后，身體變得羸弱，容顏憔悴，但內心沒有苦惱，也沒有退縮，反而更加精進，心念堅定，專注於一心，雖然引發了無漏的智慧，但尚未顯現出來。後來，菩薩又減少食物的攝入，身體更加虛弱，兩眼深陷，如同井中望星一般。這時，菩薩內心依然沒有苦惱，也沒有退縮，更加精進，心念堅定，專注於一心，雖然引發了無漏的智慧，但仍然沒有顯現出來。菩薩又進一步減少食物，有時只吃一粒豆、一粒芝麻、一粒米、一粒麥子。這樣吃完后，身體更加虛弱，行走時，常常一起一倒。這時，菩薩精進不退，心念堅定，專注於一心，雖然引發了無漏的智慧，但仍然沒有顯現出來。他開始思考：『這種修行不是真正的修行，沒有達到究竟。』當他這樣想的時候，有三位天子來到菩薩面前，看到他形容枯槁，容貌變異，各自描述菩薩的容貌不同，有的說他臉色發黑，有的說他臉色發紫發綠。菩薩聽后又開始思考：『我在這裡如此勤苦修行，容貌都變了，卻一無所獲。如果想求得正覺，為何要節食呢？與正見相應，能夠放下執著，才是真正的菩提，才是真正的究竟。就像濕柴雖然濕潤，如果遇到火，必定會燃燒起來。又像婆羅門雖然有慾望，但內心沒有執著，也能得到解脫。我現在也是這樣，如果依照正法修行，沒有執著，必定能證得菩提。』當時，凈飯王得知太子在山野中精勤苦行，每天只吃麻麥，尋求無上之道，悲傷地流著眼淚，內心十分痛苦。他和酥缽啰沒馱王各自派遣了二百五十名侍衛去服侍太子。這時，耶輸陀羅突然懷孕了，國王就告誡宮人眷屬：『從今以後，不得說太子在山中苦行的事，以免她傷心，影響腹中的胎兒。』

English version: After the Bodhisattva had eaten, his body became emaciated and his face haggard, but his mind was without distress or regression. Instead, he became more diligent, his mind was focused, and he was single-minded. Although he had generated the wisdom of non-outflow, it had not yet manifested. Later, the Bodhisattva further reduced his food intake, and his body became even weaker. His eyes were sunken, like looking at stars in a well. At this time, the Bodhisattva's mind was still without distress or regression. He became more diligent, his mind was focused, and he was single-minded. Although he had generated the wisdom of non-outflow, it still had not manifested. The Bodhisattva further reduced his food intake, sometimes eating only one bean, one sesame seed, one grain of rice, or one grain of wheat. After eating like this, his body became even weaker, and when walking, he would often fall down. At this time, the Bodhisattva was diligent and did not regress. His mind was focused, and he was single-minded. Although he had generated the wisdom of non-outflow, it still had not manifested. He began to think: 'This practice is not the true practice, and it has not reached the ultimate.' As he thought this, three heavenly beings came before the Bodhisattva. Seeing his withered appearance and changed countenance, they each described the Bodhisattva's appearance differently. Some said his face was black, while others said it was purple or green. After hearing this, the Bodhisattva began to think again: 'I have practiced so diligently here, and my appearance has changed, but I have gained nothing. If I want to seek enlightenment, why should I fast? Being in accordance with right view and being able to let go of attachments is true Bodhi, the true ultimate. Just like wet firewood, although it is moist, if it encounters fire, it will surely ignite. Also, like a Brahmin who has desires but no attachments in his heart, he can also attain liberation. I am the same now. If I practice according to the right Dharma without attachments, I will surely attain Bodhi.' At that time, King Suddhodana learned that the prince was practicing diligently in the mountains, eating only hemp and wheat each day, seeking the supreme path. He wept with sorrow and was deeply distressed. He and King Suprabuddha each sent two hundred and fifty guards to serve the prince. At this time, Yasodhara suddenly became pregnant, and the king instructed the palace attendants: 'From now on, you must not speak of the prince's ascetic practices in the mountains, lest she be saddened and it affect the child in her womb.'

。」

爾時菩薩往尸陀林中，右脅枕尸累足而臥，思想世間有為生滅，如蟻循環無有窮盡。思已復坐，入三摩地。時有童男、童女而來林下，瞻見菩薩閉目不動，手執柴枝穿菩薩耳兩邊通過。俱作是言：「此塵土鬼，不得親近。」即以砂石、瓦礫擲菩薩身而各捨去。經須臾間出三摩地，正念現前，身心不動，又自思惟：「今此所作亦非正行，于無上道而不相應。憶念昔日為太子時，暫出王宮往贍部樹下入三摩地，彼處清凈遠離罪垢，無諸穢惡出生善根，于彼修行必圓道果。」作是念已，即便舉身欲往前行，氣力羸劣而不能起，即取飲饌並湯藥等，節次服食，仍以香油涂其身體，澡浴眠寢，安適身心增長勢力。時彼五人而相謂曰：「昔者太子舍輪王位，出迦毗羅城，入山野中久茲苦行。道果將就，節志不堅，何期於今恣情飲食，香油涂體，澡身安寢。如是虧喪，云何出離？我等於此虛捐其功，聞波羅奈國有鹿野苑，羅漢聖眾恒住其中，宜往彼處各求明道。」

爾時菩薩浴尼連河水，體羸力弱，舉步攸艱，岸樹垂枝攀而得出，即往西曩野你聚落之所。其聚落內有二童女：一名難那；二名難那末羅；身色端正，心性慈善

當時，菩薩前往尸陀林，右側身子枕著屍體，雙腿交疊而臥，思索世間有為之法生滅無常，如同螞蟻循環一般沒有窮盡。思考完畢后，他又坐起來，進入三摩地。這時，有童男童女來到林下，看到菩薩閉著眼睛一動不動，就拿著柴枝穿過菩薩的兩隻耳朵。他們一起說道：『這個是塵土鬼，不能靠近。』隨即用沙石瓦礫投擲菩薩的身體，然後各自離去。過了一會兒，菩薩從三摩地中出來，正念現前，身心不動，又自己思量：『現在所做的也不是真正的修行，與無上道不相應。回想以前做太子時，曾短暫出宮到贍部樹下進入三摩地，那裡清凈，遠離罪惡，沒有污穢，能生出善根，在那裡修行必定能圓滿道果。』這樣想著，他便想起身往前走，但因氣力衰弱而無法站起，於是就取來食物和湯藥等，按次序服用，又用香油塗抹身體，洗澡睡覺，使身心安適，增長力量。當時，那五個人互相說道：『以前太子捨棄輪王之位，離開迦毗羅城，進入山野中長期苦行。道果將要成就，卻意志不堅定，沒想到現在竟然放縱飲食，用香油涂身，洗澡安睡。這樣虧損修行，怎麼能解脫呢？我們在這裡白費功夫，聽說波羅奈國有鹿野苑，羅漢聖眾常住在那裡，應該去那裡各自尋求明道。』當時，菩薩在尼連河中沐浴，身體虛弱無力，舉步艱難，他攀著岸邊的樹枝才得以出來，隨即前往西曩野你聚落。那個聚落里有兩個童女：一個叫難那，一個叫難那末羅，她們容貌端正，心地善良。

At that time, the Bodhisattva went to the charnel ground, lay down with his right side resting on a corpse, his legs crossed, contemplating the impermanence of conditioned existence in the world, like ants endlessly circling. After contemplating, he sat up again and entered samadhi. Then, a boy and a girl came to the forest and, seeing the Bodhisattva with his eyes closed and motionless, they took firewood and pierced it through both of the Bodhisattva's ears. Together they said, 'This is a dust ghost, we must not get close.' They then threw sand, stones, and tiles at the Bodhisattva's body and each left. After a short while, the Bodhisattva emerged from samadhi, his right mindfulness present, his body and mind unmoved, and he thought to himself, 'What I am doing now is not true practice, it is not in accordance with the unsurpassed path. I recall that when I was a prince, I briefly left the palace and went to the Jambudvipa tree to enter samadhi. That place was pure, far from sin, without defilement, and able to give rise to good roots. Practicing there will surely lead to the perfection of the path.' Thinking this, he tried to get up and walk forward, but he was too weak to stand. So he took food and medicine, and ate them in order. He also applied fragrant oil to his body, bathed, and slept, making his body and mind comfortable and increasing his strength. At that time, the five men said to each other, 'The former prince abandoned the position of a wheel-turning king, left Kapilavastu, and entered the mountains and wilderness to practice asceticism for a long time. The fruit of the path was about to be achieved, but his will was not firm. Who would have thought that he would now indulge in food and drink, apply fragrant oil to his body, bathe, and sleep comfortably? Such a loss of practice, how can he be liberated? We have wasted our efforts here. We have heard that in the Deer Park in Varanasi, there are Arhats and holy beings who constantly reside there. We should go there and each seek the path to enlightenment.' At that time, the Bodhisattva bathed in the Nairanjana River. His body was weak and powerless, and it was difficult for him to walk. He climbed onto the bank by holding onto the branches of the trees, and then went to the village of Senanigama. In that village, there were two young girls: one named Nanda, and the other named Nandabala. They were beautiful in appearance and kind in heart.

。頃聞太子在雪山下婆擬啰底河邊迦毗羅仙人處，學修梵行，具三十二相，福德莊嚴，深心悅慕，愿為匹偶，佈施修福求遂所愿。爾時童女聞尼連河側有苦行仙人，遂發勤誠欲施乳粥，即以千牛分為兩群，𤛓五百牛乳飲彼五百牛；復以五百分為兩群，𤛓二百五十牛乳飲二百五十牛；如是分飲至八頭牛，復𤛓八牛之乳最為濃厚，用玻璃器煮乳糜粥，于乳糜上現莎惹帝迦萬字千輪輻相。時有一人見此輪相，而自思念：「若人得食，速證無上菩提之果。」

即告童女：「我今飢渴，當以糜粥而施於我。」童女白言：「吾作此食施苦行仙人，非汝可取。」時天主帝釋即自化身為婆羅門，住立女前，女以乳粥欲佈施與。婆羅門曰：「我不敢受。有世主大人，宜應供養。」童女復問：「世主何人？」婆羅門言：「去此匪遙有大梵王。」童女承言，即詣彼處以粥奉施。大梵王曰：「我不敢受。有凈光天子，最上殊勝，汝宜供養。」女復往彼以粥佈施。凈光天子言：「我不敢受。有一菩薩浴尼連河，身乏氣力，以手攀樹出河岸上，被袈裟衣，將成佛果。若能供養，得大勝利。」童女聞已即時馳往，以缽盛粥虔心上獻。菩薩默然而受其供

現代漢語譯本：不久前聽說太子在雪山下的婆擬啰底河邊，在迦毗羅仙人處學習修行，具備三十二種殊勝的相貌，福德莊嚴，我內心深深地愛慕他，希望成為他的伴侶，我願意通過佈施和修行來達成這個願望。當時，這位童女聽說尼連河邊有一位苦行仙人，於是她誠心誠意地想要供養乳粥。她將一千頭牛分成兩群，用五百頭牛的乳汁餵養另外五百頭牛；又將這五百頭牛分成兩群，用二百五十頭牛的乳汁餵養另外二百五十頭牛；就這樣分飲直到剩下八頭牛，再用這八頭牛的乳汁，因為最為濃稠，用玻璃器皿煮成乳糜粥，在乳糜粥上顯現出莎惹帝迦的萬字千輪輻相。當時有一個人看到這個輪相，心中思忖：『如果有人能吃到這粥，必定能迅速證得無上菩提的果位。』他便告訴童女：『我現在飢渴難耐，請你把這粥佈施給我吧。』童女回答說：『我做這食物是爲了供養苦行仙人，你不能拿走。』這時，天主帝釋就化身為婆羅門，站在童女面前，童女想把乳粥佈施給他。婆羅門說：『我不敢接受。應該供養一位世主大人。』童女又問：『世主是誰？』婆羅門說：『離這裡不遠有一位大梵天王。』童女聽了這話，就到那裡把粥供奉給他。大梵天王說：『我不敢接受。有一位凈光天子，最為殊勝，你應該供養他。』童女又去那裡把粥佈施給他。凈光天子說：『我不敢接受。有一位菩薩在尼連河沐浴，身體虛弱無力，用手攀著樹枝從河岸上出來，身披袈裟，即將成就佛果。如果能供養他，就能獲得巨大的利益。』童女聽了之後，立刻趕往那裡，用缽盛著粥，虔誠地獻給菩薩。菩薩默默地接受了她的供養。

English version: Not long ago, I heard that the Crown Prince was practicing asceticism under the guidance of the sage Kapila near the river Nairanjana at the foot of the Snow Mountains. He possesses the thirty-two auspicious marks and is adorned with blessings and virtues. I deeply admire him and wish to become his partner. I am willing to give alms and practice to fulfill this wish. At that time, the maiden heard that there was an ascetic practicing by the Nairanjana River, so she sincerely wanted to offer milk porridge. She divided a thousand cows into two groups, using the milk of five hundred cows to feed the other five hundred. Then, she divided the five hundred cows into two groups, using the milk of two hundred and fifty cows to feed the other two hundred and fifty. She continued this process until there were only eight cows left. The milk from these eight cows was the richest, so she used a glass vessel to cook it into milk porridge. On the surface of the porridge, the auspicious marks of the 'svastika' and a thousand-spoked wheel appeared. A person who saw these marks thought to himself, 'If someone eats this porridge, they will quickly attain the supreme enlightenment.' He then said to the maiden, 'I am hungry and thirsty, please give me this porridge.' The maiden replied, 'I made this food to offer to the ascetic, you cannot take it.' At that moment, the Lord Indra transformed himself into a Brahmin and stood before the maiden. The maiden wanted to offer the milk porridge to him. The Brahmin said, 'I dare not accept it. You should offer it to a great world ruler.' The maiden asked, 'Who is the world ruler?' The Brahmin said, 'Not far from here is the Great Brahma King.' The maiden, upon hearing this, went there and offered the porridge to him. The Great Brahma King said, 'I dare not accept it. There is a Pure Light Deva, the most supreme, you should offer it to him.' The maiden went there and offered the porridge to him. The Pure Light Deva said, 'I dare not accept it. There is a Bodhisattva bathing in the Nairanjana River, who is weak and exhausted. He is using his hands to climb out of the riverbank, wearing a kasaya robe, and is about to achieve Buddhahood. If you can offer it to him, you will gain great merit.' Upon hearing this, the maiden immediately rushed there, filled a bowl with the porridge, and reverently offered it to the Bodhisattva. The Bodhisattva silently accepted her offering.

。食已，擲缽入尼連河，龍王至前欲取缽器，帝釋化身為金翅鳥，龍即驚退，帝釋得缽，安忉利天建塔供養。

爾時菩薩問二童女：「施此乳糜，有何所求？」童女答曰：「我聞雪山相近婆擬啰河側，迦毗羅仙人住處，有凈飯王童子，身相端嚴當作輪王，欲求為夫。」菩薩告言：「彼童子者，夙修梵行離欲清凈，名一切義成，不久之間當得菩提，云何與汝而為夫耶？」童女聞已默然住立。

菩薩舉身登一石山，峭峻孤拔，林樹甚眾，於此安坐未逾時刻，山即摧毀。菩薩驚怪茲何業緣？時凈光天子白菩薩曰：「萬行今圓，四智將就，此地薄祐而不能勝。去此不遠有金剛座，三世如來成正覺處。」菩薩即往，天人引前，足下生蓮，海水泛潮，大地振響，聲如扣鐘。菩薩徐行，至一大窟內有黑龍，昔無兩目，聞地振海潮，即時出窟，雙眼頓明，得見菩薩身相端嚴，光逾聚日。龍大歡喜瞻視戀仰，而說偈言：

「地振海潮俱作聲，　　我今聞速離宮殿；　忽得光明見如來，　　一心瞻仰生歡喜。」

爾時龍王告菩薩言：「憶念昔時有佛出世，時我兩眼俱得光明見彼世尊；今亦如是，復得眼開見佛身相

現代漢語譯本：吃完飯後，他將缽扔入尼連河中。龍王來到他面前想要取走缽，帝釋天化身為金翅鳥，龍立刻驚恐退去。帝釋天得到缽后，將其安放在忉利天並建塔供養。當時，菩薩問兩個童女：『供養這乳糜，你們有什麼願望？』童女回答說：『我們聽說雪山附近的婆擬啰河邊，迦毗羅仙人居住的地方，有一位凈飯王的兒子，相貌端正，將來會成為轉輪王，我們想嫁給他。』菩薩告訴她們：『那位童子，前世修行梵行，遠離慾望，清凈無染，名叫一切義成，不久之後將會證得菩提，怎麼能和你們結為夫妻呢？』童女聽后默默地站立著。菩薩起身登上了一座石山，山勢陡峭險峻，樹木繁茂。他在此處安坐片刻，山就崩塌了。菩薩驚異於這是什麼因緣？這時，凈光天子告訴菩薩說：『您的萬行已經圓滿，四智即將成就，此地福德淺薄，不能承受您的存在。離這裡不遠有一處金剛座，是三世如來成正覺的地方。』菩薩隨即前往，天人引路，他腳下生出蓮花，海水涌起潮汐，大地震動，聲音如同敲鐘。菩薩緩緩而行，來到一個大洞穴，裡面有一條黑龍，以前沒有眼睛。聽到大地震動和海潮的聲音，立刻從洞穴中出來，雙眼頓時明亮，看到了菩薩相貌端正，光芒勝過太陽。龍非常歡喜，瞻仰戀慕，並說了偈語：『大地震動，海潮發出聲響，我聽到后迅速離開宮殿；忽然得到光明，見到如來，一心瞻仰，心生歡喜。』當時，龍王告訴菩薩說：『我記得過去有佛出世時，我的雙眼也曾得到光明，見到那位世尊；現在也是這樣，再次睜開眼睛，見到佛陀的相貌。』

English version: After eating, he threw the bowl into the Nairanjana River. The Dragon King came before him wanting to take the bowl, but Sakra transformed into a Garuda, and the dragon immediately retreated in fear. Sakra obtained the bowl, placed it in Trayastrimsa Heaven, and built a stupa for offerings. At that time, the Bodhisattva asked the two maidens, 'Having offered this milk porridge, what do you seek?' The maidens replied, 'We have heard that near Mount Snow, by the side of the Bharanira River, where the sage Kapila resides, there is a son of King Suddhodana, with a dignified appearance, who will become a Chakravartin King. We wish to marry him.' The Bodhisattva told them, 'That boy, in his past life, practiced pure conduct, free from desire, and is named Sarvarthasiddha. Soon he will attain Bodhi, how can he become your husband?' Upon hearing this, the maidens stood silently. The Bodhisattva ascended a rocky mountain, steep and isolated, with many trees. He sat there for a moment, and the mountain collapsed. The Bodhisattva was astonished by this cause and effect. At that time, the Deva of Pure Light said to the Bodhisattva, 'Your myriad practices are now complete, and the four wisdoms are about to be attained. This place has little merit and cannot bear your presence. Not far from here is the Vajrasana, the place where the Buddhas of the three worlds attain enlightenment.' The Bodhisattva then went there, with devas leading the way. Lotuses bloomed beneath his feet, the sea surged, the earth shook, and the sound was like a bell. The Bodhisattva walked slowly, arriving at a large cave where there was a black dragon, who had previously been blind. Upon hearing the earth shake and the sea surge, it immediately came out of the cave, and its eyes suddenly became clear, seeing the Bodhisattva's dignified appearance, whose light surpassed the sun. The dragon was very happy, gazing with longing, and spoke a verse: 'The earth shakes, the sea makes a sound, I heard it and quickly left my palace; Suddenly I gained light and saw the Tathagata, I gaze with devotion and feel joy.' At that time, the Dragon King said to the Bodhisattva, 'I remember that in the past, when a Buddha appeared in the world, my eyes also gained light and I saw that World Honored One; now it is the same, I have opened my eyes again and seen the Buddha's form.'

。」即說偈言：

「我昔承佛大威德，　　令我得睹相好身；　必遇牟尼覺道成，　　見佛端正亦如是。」

爾時菩薩欲至金剛座，先舉右足，行如牛王，身若寶山，袈裟不動，心等虛空，面如滿月，金光照耀，蘊大法藥，靈禽異獸，右旋隨轉，有如是等十種祥瑞。菩薩思念：「以吉祥草鋪金剛座。」天主帝釋即時化身，往香醉山取吉祥草，其草柔軟如兜羅綿，詣菩提樹前陳金剛座上。

爾時菩薩舉相好身，登金剛座結跏趺坐，而發誓言：「我不起此座，直至漏盡。」正意繫心入三摩地。時魔宮中有二種旗：一名喜相，二名疑相；動有所表。時疑相旗忽然搖動，魔見驚疑，慮有不吉即作觀想，知凈飯王子悉達多坐金剛座求無上覺。時魔波旬生嫉妒心，變身為人，詐作凈飯王書，至菩薩前致敬問訊：「云何住此久不歸還？提婆達多入太子宮，恣行非法及殺釋種。」菩薩初聞生三種不善：尋思淫慾，親里殺害，及起瞋恚。知魔所作，覆成三善：一、離欲，二、不殺，三、無瞋。

魔復問言：「云何坐此菩提樹下？」佛言：「我求無上智

現代漢語譯本：於是，他說了偈語：『我過去承蒙佛陀的偉大威德，使我得以見到佛陀的莊嚴相好之身；我必定會遇到牟尼佛覺悟成道，見到佛陀的端正相貌也像這樣。』當時，菩薩想要前往金剛座，先抬起右腳，行走如牛王般穩健，身軀如同寶山，袈裟紋絲不動，心境如同虛空，面容如同滿月，金光照耀，蘊藏著大法藥，靈禽異獸都順時針圍繞著他轉動，有這樣等十種祥瑞之兆。菩薩心想：『用吉祥草鋪設金剛座。』天主帝釋立刻化身，前往香醉山取吉祥草，那草柔軟如兜羅綿，來到菩提樹前，鋪在金剛座上。當時，菩薩顯現莊嚴相好之身，登上金剛座，結跏趺坐，併發誓說：『我不起此座，直到漏盡。』他專心致志，進入三摩地。這時，魔宮中有兩種旗幟：一種叫喜相，一種叫疑相；它們的動靜都有所預示。當時，疑相旗忽然搖動，魔王見到后驚疑不定，擔心有不祥之事發生，便進行觀察，得知凈飯王的王子悉達多正坐在金剛座上求取無上覺悟。魔王波旬心生嫉妒，便化身為一個人，假冒凈飯王的信使，來到菩薩面前，致敬問候：『你為何在此久久不歸？提婆達多進入太子宮，恣意妄為，行非法之事，甚至殺害釋迦族人。』菩薩初聞此言，生起三種不善念頭：尋思淫慾，親人被殺害，以及生起嗔恨。但他立刻意識到這是魔王所為，於是又生起三種善念：一、離欲，二、不殺，三、無嗔。魔王又問：『你為何坐在這菩提樹下？』佛陀回答說：『我正在求取無上智慧。』

English version: Then, he spoke in verse: 'I once received the great power of the Buddha, which allowed me to see his glorious form; I will surely encounter Muni and achieve enlightenment, and see the Buddha's dignified appearance just like this.' At that time, the Bodhisattva, wanting to go to the Vajra seat, first lifted his right foot, walking like a king of bulls, his body like a precious mountain, his robe unmoved, his mind like the void, his face like a full moon, golden light shining, containing the great Dharma medicine, auspicious birds and strange beasts circling him clockwise, with these ten auspicious signs. The Bodhisattva thought: 'Use auspicious grass to pave the Vajra seat.' The lord of the gods, Indra, immediately transformed himself, went to Fragrant Intoxication Mountain to take auspicious grass, which was as soft as cotton, and came to the Bodhi tree, placing it on the Vajra seat. At that time, the Bodhisattva manifested his glorious form, ascended the Vajra seat, sat in the lotus position, and vowed: 'I will not rise from this seat until all defilements are exhausted.' He focused his mind and entered Samadhi. At this time, in the demon palace, there were two flags: one named 'Joyful Appearance' and the other named 'Doubtful Appearance'; their movements had omens. At that time, the 'Doubtful Appearance' flag suddenly shook, and the demon king, seeing this, was startled and doubtful, fearing something inauspicious, so he observed and learned that Prince Siddhartha, son of King Suddhodana, was sitting on the Vajra seat seeking supreme enlightenment. The demon king Mara, feeling jealous, transformed himself into a person, pretending to be a messenger from King Suddhodana, and came before the Bodhisattva, paying respects and asking: 'Why do you stay here so long without returning? Devadatta has entered the palace, acting wantonly, doing unlawful things, and even killing members of the Shakya clan.' Upon first hearing this, the Bodhisattva had three unwholesome thoughts: lustful thoughts, thoughts of family being killed, and anger. But he immediately realized that this was the work of the demon king, and then he generated three wholesome thoughts: one, detachment from desire; two, non-killing; and three, no anger. The demon king then asked: 'Why are you sitting under this Bodhi tree?' The Buddha replied: 'I am seeking supreme wisdom.'

。」魔言：「無上之智汝何得之？」佛言：「汝是魔罪之人，設一婆羅門供，尚得自在報應；我經三大阿僧祇劫，舍無數百千那由他俱胝頭目、髓腦、國城、妻子、金銀、珍寶，利益眾生求無上智，云何不得？」魔言：「我設一婆羅門，會得富貴自在，汝能與我為證；汝經三大阿僧祇劫，舍頭目髓腦等，利益眾生求無上智，誰證於汝？」爾時世尊于金剛座上，即展右手金剛莎帝迦萬字網鞔之相，作無畏印觸地面上，告言：「為我證明。」時地天神從地涌出，合掌唱言：「魔王！我佛往昔經三大阿僧祇劫，舍無數百千那由他俱胝頭目、髓腦、國城、妻子、金銀、珍寶，利益眾生求無上智，真實不虛，汝魔勿疑。」

魔王聞已心懷驚怖，默自思念：「若令菩薩成道，侵我境界奪我威光。」旋歸天宮別作魔計。即化三女端正莊嚴，來於佛前，窈窕逶迤，詐為瞻仰而欲魔魅。佛以神力變成老母，發白面皺陋惡尪羸，以鏡照之慚𧹞而退。魔王見已，恨事不成心生熱惱，即時統領三十六俱胝鬼魅兵將，身披鎧甲，手執槍劍及弓弩罥索種種器仗，復集毒龍、猛獸、象馬、水牛、虎狼、野乾等，奔聚同行，又于空中現云雷、電閃、霹靂、風雹，四面一時逼惱侵害

現代漢語譯本：魔王問道：『你從哪裡得到無上的智慧？』佛回答說：『你是罪惡的魔，即使供養一個婆羅門，尚且能得到自在的報應；我經歷了三大阿僧祇劫，捨棄了無數百千那由他俱胝的頭目、髓腦、國城、妻子、金銀、珍寶，利益眾生以求無上智慧，怎麼會得不到呢？』魔王說：『我供養一個婆羅門，就能得到富貴自在，你能為我作證；你經歷了三大阿僧祇劫，捨棄頭目髓腦等，利益眾生以求無上智慧，誰能為你作證呢？』這時，世尊在金剛座上，立即伸出右手，顯現金剛莎帝迦萬字網紋的相，作出無畏印觸碰地面，說道：『為我證明。』當時，地天神從地裡涌出，合掌說道：『魔王！我佛往昔經歷了三大阿僧祇劫，捨棄了無數百千那由他俱胝的頭目、髓腦、國城、妻子、金銀、珍寶，利益眾生以求無上智慧，真實不虛，你這魔王不要懷疑。』魔王聽后，心中驚恐，默默地想：『如果讓菩薩得道，就會侵犯我的領地，奪走我的威光。』於是返回天宮，另作魔計。他立即化作三個端莊美麗的女子，來到佛前，婀娜多姿，假裝瞻仰，實則想要迷惑佛。佛用神力將她們變成老婦，頭髮花白，面容皺紋，醜陋衰弱，用鏡子照她們，她們慚愧地退走了。魔王見事情不成，心中惱怒，立即統領三十六俱胝鬼魅兵將，身披鎧甲，手持槍劍、弓弩、繩索等各種兵器，又聚集毒龍、猛獸、象馬、水牛、虎狼、野乾等，奔涌而來，同時在空中顯現云雷、閃電、霹靂、冰雹，四面八方同時逼迫侵害。

English version: The demon king asked: 'From where did you obtain supreme wisdom?' The Buddha replied: 'You are a sinful demon; even if you were to make an offering to a Brahmin, you would still receive the reward of freedom. I have gone through three great asamkhya kalpas, sacrificing countless hundreds of thousands of nayutas of kotis of heads, eyes, marrow, brains, kingdoms, wives, gold, silver, and treasures, benefiting sentient beings in pursuit of supreme wisdom. How could I not obtain it?' The demon king said: 'If I make an offering to a Brahmin, I will obtain wealth and freedom. Can you bear witness for me? You have gone through three great asamkhya kalpas, sacrificing heads, eyes, marrow, and brains, benefiting sentient beings in pursuit of supreme wisdom. Who can bear witness for you?' At that moment, the World Honored One, on the diamond seat, immediately extended his right hand, displaying the mark of the vajra satika swastika net, and made the fearless mudra, touching the ground, and said: 'Bear witness for me.' At that time, the earth deities emerged from the ground, joined their palms, and said: 'Demon King! In the past, our Buddha went through three great asamkhya kalpas, sacrificing countless hundreds of thousands of nayutas of kotis of heads, eyes, marrow, brains, kingdoms, wives, gold, silver, and treasures, benefiting sentient beings in pursuit of supreme wisdom. It is true and not false. You, demon king, should not doubt it.' Upon hearing this, the demon king was terrified and thought to himself: 'If the Bodhisattva attains enlightenment, he will invade my territory and seize my glory.' He then returned to his heavenly palace to devise another demonic plan. He immediately transformed into three beautiful and dignified women, who came before the Buddha, graceful and alluring, pretending to pay homage but actually intending to seduce him. The Buddha used his divine power to transform them into old women, with white hair, wrinkled faces, ugly and frail. When they looked at themselves in the mirror, they retreated in shame. Seeing that his plan had failed, the demon king became enraged. He immediately led thirty-six kotis of demon soldiers, clad in armor, wielding spears, swords, bows, arrows, ropes, and various other weapons. He also gathered poisonous dragons, fierce beasts, elephants, horses, water buffaloes, tigers, wolves, jackals, and others, who rushed forward together. At the same time, he manifested clouds, thunder, lightning, thunderbolts, and hail in the sky, simultaneously pressing and harming from all directions.

。佛眼視之愍彼愚迷，入慈心定，即時凈光天子，于虛空中變大傘蓋，覆遍空中，遮止風雹刀劍弓箭種種器仗，俱作天花，所謂：優缽羅花、缽納摩花、俱母那花、奔茶利迦花，繞金剛座如供養佛。即於三摩地運神通力，合多成一，以一為多，上虛空中行、住、坐、臥，身上出水，身下出火，履水如地等。

種種神變已，復觀彼眾布捺誐啰邪見、疑惑、貪慾、瞋恚、愚癡等，及彼有情離欲著欲，有想無想等，引近分解脫非解脫，如是等法通達明瞭。以宿命通，觀魔等有情過去父母，一生、二生、百生、千生乃至增劫、減劫、無數之劫，世界國土族姓眷屬，富貴、貧賤、長壽、短壽命終生處，無不證知。以天眼通觀魔等有情未來諸趣，生死因果及身語意等，善不善業，受報好醜究竟明瞭。又復思惟：「欲界、色界、無色界，苦、集、滅、道四諦行相，若染、若凈，分別、俱生，根隨諸惑。」如是思已，無漏智觀速得現前，見修二道頓舍不生，成無上覺。

爾時魔眾即皆退散，復告凈飯王曰：「悉達多太子，于金剛座上而得無常。」王既聞已，與諸眷屬悲啼懊惱迷悶倒地。時有天人告凈飯王：「太子已成無上菩提。」王聞是語心大歡喜。及奏王云：「甘露飯王生其一子；耶輸陀羅亦生一子

現代漢語譯本：佛以慈悲的目光看待那些愚昧迷惑的人，進入慈心禪定。這時，凈光天子在天空中變出巨大的傘蓋，覆蓋整個天空，遮擋風雹、刀劍、弓箭等各種武器，同時降下天花，包括優缽羅花、缽納摩花、俱母那花、奔茶利迦花，環繞金剛座，如同供養佛陀。佛陀隨即在禪定中運用神通力，將多合為一，又將一化為多，在虛空中行走、站立、坐臥，身上出水，身下出火，在水面上行走如同在陸地上一般。在展現各種神通變化后，佛陀又觀察那些眾生的布捺誐啰邪見、疑惑、貪慾、嗔恚、愚癡等，以及那些有情眾生離欲或執著于慾望，有想或無想等狀態，引導他們接近解脫或非解脫，對這些法理通達明瞭。佛陀運用宿命通，觀察魔等有情過去世的父母，一生、二生、百生、千生，乃至增劫、減劫、無數劫的經歷，包括世界、國土、族姓、眷屬、富貴、貧賤、長壽、短命、臨終之處，無不清楚知曉。佛陀運用天眼通，觀察魔等有情未來將往生的各個去處，生死因果以及身語意等善惡業報，最終都清楚明白。佛陀又思惟：『欲界、色界、無色界，苦、集、滅、道四諦的行相，無論是染污還是清凈，分別生起還是俱生，以及根隨諸惑。』如此思惟后，無漏智慧迅速顯現，見到修道和證道同時捨棄，證得無上正覺。這時，魔眾都退散了，他們又告訴凈飯王說：『悉達多太子在金剛座上已經去世了。』國王聽后，與眷屬們悲傷啼哭，懊惱迷茫，倒在地上。這時，有天人告訴凈飯王：『太子已經成就無上菩提。』國王聽到這話，心中大喜。又有人奏報國王說：『甘露飯王生了一個兒子；耶輸陀羅也生了一個兒子。』

English version: The Buddha, with compassionate eyes, looked upon those who were foolish and deluded, and entered into the Samadhi of loving-kindness. At that moment, the Pure Light Deva transformed a great umbrella in the sky, covering the entire space, shielding against wind, hail, swords, bows, arrows, and all kinds of weapons. Simultaneously, celestial flowers, such as Utpala flowers, Padma flowers, Kumud flowers, and Pundarika flowers, rained down, encircling the Vajra seat as if offering to the Buddha. Then, in Samadhi, the Buddha employed his supernatural powers, combining many into one and transforming one into many, walking, standing, sitting, and lying down in the void. Water emanated from his body, and fire from below, walking on water as if on land. After displaying various miraculous transformations, the Buddha further observed the Puna-garas' wrong views, doubts, greed, hatred, and ignorance, as well as the sentient beings who were either detached from or attached to desires, those with or without thoughts, guiding them towards liberation or non-liberation. He thoroughly understood these principles. Using his knowledge of past lives, the Buddha observed the past parents of the demons and other sentient beings, their one, two, hundred, thousand, even countless kalpas of experiences, including their worlds, lands, clans, families, wealth, poverty, longevity, short lives, and places of death, knowing all without exception. Using his divine eye, the Buddha observed the future destinations of the demons and other sentient beings, the causes and effects of birth and death, and the good and bad karmic results of their actions, speech, and thoughts, understanding them completely. The Buddha also contemplated: 'The realms of desire, form, and formlessness, the characteristics of the Four Noble Truths of suffering, its origin, its cessation, and the path, whether defiled or pure, arising separately or simultaneously, and the afflictions that follow the roots.' After such contemplation, the wisdom of non-outflow quickly manifested, seeing the path of practice and the path of realization simultaneously abandoned, attaining supreme enlightenment. At that time, the demon hosts all dispersed, and they told King Suddhodana, 'Prince Siddhartha has passed away on the Vajra seat.' Upon hearing this, the king and his family wept with sorrow, confusion, and fell to the ground. Then, a deva told King Suddhodana, 'The prince has attained supreme Bodhi.' The king was overjoyed upon hearing this. And it was reported to the king, 'King Amrita-dana has given birth to a son; Yashodhara has also given birth to a son.'

。」王諸眷屬皆大踴躍。

爾時凈飯王敕諸臣僚：「令街巷道陌掃灑清凈，燒眾妙香，豎立幢幡，真珠、瓔珞，于城四門皆聚金銀珍寶種種財物，施諸沙門婆羅門及諸外道貧乞之人，為作福祐。」甘露飯王生子之時，眷屬歡喜，名阿難陀。耶輸陀羅，生子之時，月有蝕障，名羅護羅。時凈飯王言：「耶輸之子，非佛之種。」耶輸聞已恒懷憂惱。王宮後園池岸一石，名菩薩石，羅護羅坐石作戲。母忽見之而立誓言：「若是佛種愿水不溺，如非佛種即沉水下。」作是誓已，以手推石，子亦隨落，石浮水面，子猶作戲。時凈飯王，與諸眷屬來至岸上，見子如是，心大歡喜，贊言：「善哉！甚為希有。」爾時大地振動，佛光普照幽闇之處，所有眾生互得相睹，歸命頂禮。

佛說眾許摩訶帝經卷第六大正藏第 03 冊 No. 0191 眾許摩訶帝經

佛說眾許摩訶帝經卷第七

西天譯經三藏朝散大夫試鴻臚少卿明教大師臣法賢奉　詔譯

爾時有二梵天子，住自梵界而作是念：「今南贍部洲有佛世尊，于烏嚕尾羅池側尼連河邊菩提樹下成等正覺。彼佛世尊而於樹下結跏趺坐，於七晝夜入於火界

現代漢語譯本：國王的眷屬都非常高興，歡呼雀躍。當時，凈飯王命令各位大臣：『要讓街巷道路都打掃得乾乾淨淨，焚燒各種奇妙的香，豎立起旗幟和幡，用珍珠和瓔珞裝飾，在城的四個門都聚集金銀珍寶等各種財物，佈施給沙門、婆羅門以及其他外道和貧窮的乞丐，為他們做福事。』甘露飯王生下兒子的時候，眷屬們都很歡喜，給他取名叫阿難陀。耶輸陀羅生下兒子的時候，月亮有蝕障，給他取名叫羅睺羅。當時，凈飯王說：『耶輸陀羅的兒子，不是佛的後代。』耶輸陀羅聽了之後，常常感到憂愁煩惱。王宮後花園的池塘邊有一塊石頭，名叫菩薩石，羅睺羅坐在石頭上玩耍。他的母親忽然看見了，就發誓說：『如果是佛的後代，愿水不淹沒他；如果不是佛的後代，就沉入水底。』發完誓后，用手推石頭，孩子也隨著落入水中，石頭浮在水面上，孩子還在玩耍。當時，凈飯王和各位眷屬來到岸邊，看見孩子這樣，心裡非常高興，讚歎說：『太好了！真是太稀有了。』這時，大地震動，佛光普照黑暗的地方，所有的眾生都能互相看見，都歸命頂禮。佛說眾許摩訶帝經卷第六大正藏第 03 冊 No. 0191 眾許摩訶帝經佛說眾許摩訶帝經卷第七西天譯經三藏朝散大夫試鴻臚少卿明教大師臣法賢奉　詔譯當時，有兩位梵天子，住在自己的梵天界，心中想著：『現在南贍部洲有佛世尊，在烏嚕尾羅池邊的尼連河畔菩提樹下成就了無上正等正覺。那位佛世尊在樹下結跏趺坐，七天七夜都進入了火界三昧。』

English version: 'The king's family members were all very happy and jumped for joy.' At that time, King Suddhodana ordered his ministers: 'Let the streets and alleys be swept clean, burn various wonderful incense, erect banners and flags, decorate with pearls and necklaces, and gather gold, silver, treasures, and various wealth at the four gates of the city to give to the Shramanas, Brahmins, other heretics, and poor beggars, to do good deeds for them.' When King Amrita-dana had a son, his family members were very happy and named him Ananda. When Yashodhara had a son, there was an eclipse of the moon, and he was named Rahula. At that time, King Suddhodana said: 'Yashodhara's son is not a descendant of the Buddha.' Upon hearing this, Yashodhara was always worried and distressed. In the back garden of the palace, there was a stone by the pond called the Bodhisattva Stone. Rahula was playing on the stone. His mother suddenly saw him and made a vow: 'If he is a descendant of the Buddha, may the water not drown him; if he is not a descendant of the Buddha, may he sink to the bottom of the water.' After making the vow, she pushed the stone with her hand, and the child also fell into the water. The stone floated on the surface of the water, and the child was still playing. At that time, King Suddhodana and his family members came to the shore, saw the child like this, and were very happy. They praised, 'Excellent! It is truly rare.' At this time, the earth shook, and the Buddha's light illuminated the dark places. All living beings could see each other and prostrated themselves in reverence. The Sutra of the Great Emperor of the Multitude, Volume Six, spoken by the Buddha Taisho Tripitaka Volume 03, No. 0191, The Sutra of the Great Emperor of the Multitude The Sutra of the Great Emperor of the Multitude, Volume Seven, spoken by the Buddha Translated by the Tripitaka Master, Chao San Da Fu, Shi Hong Lu Shao Qing, Ming Jiao Da Shi, Minister Fa Xian, by Imperial Decree, from the Western Regions At that time, there were two Brahma sons, dwelling in their own Brahma realm, thinking: 'Now in Jambudvipa, there is a World Honored One, the Buddha, who has attained Anuttara-samyak-sambodhi under the Bodhi tree by the Nairanjana River near Uruvilva. That World Honored One, the Buddha, is sitting in the lotus position under the tree, and for seven days and seven nights, he has entered the Samadhi of the Fire Element.'

。」時二梵天互相謂言：「我等天人亦有大力，如展臂頃能到于彼，我等今者宜速往彼，以妙伽陀而伸贊請。」於是二天從彼梵界速至佛所，旋繞瞻仰禮重畢已，住立佛前。時一天子先以伽陀，而贊請曰：

「愿佛起道樹，　　救度眾生界；　為說最上法，　　令得智法寶。」

第二天子亦說伽陀，而贊請曰：

「佛面如滿月，　　心凈煩惱除；　愿說甘露法，　　行安樂世間。」

二梵天子說是伽陀贊請佛已，隱而不現。

爾時世尊出彼禪定，觀諸世間，說伽陀曰：

「世間所有諸欲樂，　　乃至天上所有樂；　若比斷貪之大樂，　　十六分之不及一。」

復說伽陀曰：

「擔世苦重擔，　　迷苦而不捨；　若舍苦重擔，　　能擔最上樂。」

復說伽陀曰：

「能斷世間一切愛，　　一切煩惱自除滅；　知煩惱者脫輪迴，　　當得解脫之快樂。」

爾時世尊於七晝夜，跏趺而坐入于禪定。當爾之際亦無有人持食供養，才說偈已，忽有商主，名布薩婆梨迦，將五百量車載諸寶貨，欲往他國經過近地。時布薩婆梨迦，以宿善根力常起思念：「云何令我獲得善友及妙眷屬？」忽聞人言：「世尊入定七日不飲不食

現代漢語譯本當時，兩位梵天互相說道：『我們天人也有強大的力量，如同伸展手臂的瞬間就能到達那裡。我們現在應該迅速前往，用美妙的偈頌來懇請。』於是，兩位天人從梵天界迅速來到佛陀所在之處，繞佛瞻仰，恭敬禮拜完畢后，站立在佛陀面前。當時，一位天子先用偈頌讚請道：『愿佛陀從菩提樹下起身，救度眾生界；為我們宣說最上乘的佛法，使我們獲得智慧的法寶。』另一位天子也說了偈頌，贊請道：『佛陀的面容如同滿月一般，內心清凈，煩惱已除；愿您宣說甘露般的佛法，讓世間充滿安樂。』兩位梵天子說完偈頌讚請佛陀后，就隱身不見了。這時，世尊從禪定中出來，觀察世間，說了偈頌：『世間所有享樂，乃至天上所有的快樂；如果與斷除貪慾的大樂相比，連十六分之一都比不上。』又說了偈頌：『揹負著世間的痛苦重擔，迷惑于痛苦而不願捨棄；如果捨棄痛苦的重擔，就能揹負最上的快樂。』又說了偈頌：『能夠斷除世間一切的愛慾，一切煩惱自然消除；知道煩惱的人就能脫離輪迴，獲得解脫的快樂。』當時，世尊連續七個晝夜，跏趺而坐，進入禪定。在那期間，也沒有人拿食物來供養。剛說完偈頌，忽然有一位名叫布薩婆梨迦的商人，帶著五百輛裝滿寶貨的車，想要前往其他國家，路過附近。當時，布薩婆梨迦因為宿世的善根之力，常常思念：『如何才能讓我獲得善友和美好的眷屬？』忽然聽到有人說：『世尊入定七日，不飲不食』

English version At that time, the two Brahma gods said to each other: 'We heavenly beings also have great power, and can reach that place in the time it takes to extend an arm. We should go there quickly now and request with wonderful verses.' Then, the two gods quickly came from the Brahma realm to where the Buddha was, circumambulated him, gazed upon him, and after respectfully bowing, stood before the Buddha. At that time, one of the gods first praised with a verse, saying: 'May the Buddha rise from the Bodhi tree, to save the world of living beings; to preach the supreme Dharma, so that we may obtain the treasure of wisdom.' The other god also spoke a verse, praising and requesting: 'The Buddha's face is like a full moon, his heart is pure, and his afflictions are removed; may you preach the nectar of Dharma, and bring peace and happiness to the world.' After the two Brahma gods finished praising the Buddha with verses, they disappeared. At this time, the World Honored One emerged from his meditation, observed the world, and spoke a verse: 'All the pleasures of the world, even the pleasures of heaven; if compared to the great joy of cutting off greed, they are not even one-sixteenth as great.' He spoke another verse: 'Bearing the heavy burden of worldly suffering, confused by suffering and unwilling to let go; if one lets go of the heavy burden of suffering, one can bear the supreme joy.' He spoke another verse: 'Able to cut off all worldly desires, all afflictions will naturally be eliminated; those who know afflictions will escape the cycle of rebirth, and attain the joy of liberation.' At that time, the World Honored One sat in meditation for seven days and nights. During that time, no one offered him food. Just after he finished speaking the verses, suddenly a merchant named Pusaphalika, with five hundred carts loaded with treasures, was on his way to another country and passed nearby. At that time, Pusaphalika, due to the power of his past good roots, often thought: 'How can I obtain good friends and wonderful companions?' Suddenly he heard someone say: 'The World Honored One has entered meditation for seven days, without drinking or eating.'

。」作是念言：「今佛世尊在烏嚕尾羅池側尼連河邊菩提樹下，經七晝夜不飲不食而入禪定，得解脫樂，成等正覺。此我善友，當爲我益我。今宜速詣彼，奉食作最上供養。」發是心已，時有天人以天報通，聞知布薩婆梨迦發如是心，乃觀照布薩婆梨迦及一切所將車乘等已，乃先白佛言：「今商主布薩婆梨迦，聞佛在此得解脫樂，成等正覺，于菩提樹下跏趺而坐，入于禪定經七晝夜不飲不食，彼人定來獻食供養，希望果報，求大安樂及利益故。」作是語已，隱而不見。於是布薩婆梨迦，與同行親友，自手辦造種種飲食，美妙香潔品味成已，即專注虔誠持以奉佛。未至佛所復作斯念：「我今奉食為最上供養，如來必當演說最上之法，而使我等以獻食因得天樂果。」作是念已，尋至佛所即用頭面禮如來足，禮已起立，瞻仰而住。時布薩婆梨迦白佛言：「世尊！我與親友辦種種飲食而來供養，愿佛慈愍唯垂納受。」

爾時世尊許而未受。何以故？佛初成道未有應器。作是思惟：「我若不以應器受斯供養者，彼外道天魔必生譭謗，作如是言：『豈有過去正等正覺為利益眾生故，如是受其供養耶？』」佛作念時，彼梵天子白佛言：「世尊！過去正等正覺為利益眾生故，皆持應器而受檀施飲食供養

現代漢語譯本：他這樣想道：『現在佛陀世尊在烏嚕尾羅池邊的尼連河畔菩提樹下，經過七個晝夜不飲不食而入禪定，獲得解脫的快樂，成就了無上正等正覺。這是我的善友，應當能利益我。現在應該趕快去那裡，奉獻食物作為最上的供養。』他發了這個心之後，當時有天人以天眼通，聽到布薩婆梨迦發了這樣的心願，就觀察布薩婆梨迦以及他所帶的車乘等，然後先稟告佛陀說：『現在商主布薩婆梨迦，聽說佛陀在這裡獲得解脫的快樂，成就了無上正等正覺，在菩提樹下跏趺而坐，入于禪定已經七個晝夜不飲不食，他一定會來獻上食物供養，希望得到果報，求得大安樂和利益。』說完這些話，就隱身不見了。於是布薩婆梨迦，和同行的親友，親自準備了各種飲食，美味香潔，品味俱全，就專注虔誠地拿著去供奉佛陀。還沒到佛陀那裡，他又這樣想：『我今天奉獻食物作為最上的供養，如來必定會演說最上的佛法，使我們因為獻食的因緣而得到天上的快樂。』這樣想完，就到了佛陀那裡，用頭面頂禮如來的雙足，禮拜完畢後站起身，瞻仰著佛陀。當時布薩婆梨迦對佛陀說：『世尊！我和親友準備了各種飲食前來供養，希望佛陀慈悲，接受我們的供養。』當時世尊允許了，但沒有接受。為什麼呢？因為佛陀剛成道，還沒有合適的食器。他這樣思索：『我如果不用食器接受這樣的供養，那些外道天魔一定會誹謗，說：『難道有過去的無上正等正覺爲了利益眾生，像這樣接受供養的嗎？』』佛陀這樣想的時候，那位梵天子對佛陀說：『世尊！過去的無上正等正覺爲了利益眾生，都拿著食器接受佈施的飲食供養。』

English version: He thought to himself, 'Now, the World Honored One, the Buddha, is at the foot of the Bodhi tree by the Nairanjana River near Uruvilva, having entered into meditation for seven days and nights without eating or drinking, attaining the bliss of liberation and achieving Supreme Enlightenment. This is my good friend, who should benefit me. Now, I should quickly go there and offer food as the highest offering.' Having made this resolution, a deva, through his divine power, heard that Pusaphalika had made such a wish. He observed Pusaphalika and all the vehicles he was bringing, and then first reported to the Buddha, saying, 'Now, the merchant Pusaphalika, having heard that the Buddha has attained the bliss of liberation and achieved Supreme Enlightenment here, is sitting in meditation under the Bodhi tree, having not eaten or drunk for seven days and nights. He will surely come to offer food, hoping for karmic rewards, seeking great peace and benefit.' After saying this, he disappeared. Then, Pusaphalika, along with his companions and friends, personally prepared various foods, delicious, fragrant, and of excellent quality. With focused devotion, he carried them to offer to the Buddha. Before reaching the Buddha, he thought again, 'Today, I am offering food as the highest offering. The Tathagata will surely expound the highest Dharma, so that we, through the merit of offering food, may attain heavenly bliss.' Having thought this, he arrived at the Buddha's place, bowed his head to the Tathagata's feet, and after bowing, stood up, gazing at the Buddha. Then, Pusaphalika said to the Buddha, 'World Honored One! My friends and I have prepared various foods to offer. May the Buddha have compassion and accept our offering.' At that time, the World Honored One permitted it but did not accept it. Why? Because the Buddha had just attained enlightenment and did not yet have a suitable bowl. He pondered, 'If I do not accept this offering with a bowl, those heretical demons will surely slander, saying, 'How could past Supreme Enlightened Ones, for the benefit of sentient beings, accept offerings in this way?'' As the Buddha was thinking this, the Brahma deva said to the Buddha, 'World Honored One! Past Supreme Enlightened Ones, for the benefit of sentient beings, all accepted offerings of food with a bowl.'

。」於是世尊思欲應器，彼四大天王即知佛意，乃各于自天令其妙工選取寶石，于少時間造成應器，清凈瑩徹，殊妙無比。時四天王造成缽已，各各自持同來奉獻。至佛所已，即以頭面禮世尊足，禮已瞻仰住立一面。爾時四大天王異口同聲白世尊言：「我等今者，各以寶石造得應器同來奉上。唯愿世尊！哀愍納受。」作是語已，颙聽佛旨。

爾時世尊復自思惟：「今此四王各獻一缽，我若受一，三天不喜；我若受三，一天生惱；我今等受四天之缽。」既受缽已，又復思惟：「用唯一器，四缽孰先？」即以神力合四為一，四器雖合楞際疊存。於是世尊為利生故，即持此缽于布薩婆梨迦處受所施食。既納受已，即謂布薩婆梨迦曰：「我今為汝演說三歸，汝當諦受。」時布薩婆梨迦奉教而住。

世尊曰：「歸依佛，歸依法，歸依未來僧伽。此是三歸，盡汝形壽不得違悔。」時布薩婆梨迦白佛言：「我今歸依佛，歸依法，歸依未來僧伽，盡此形壽不敢違悔。」

爾時世尊謂布薩婆梨迦曰：「隨喜佈施感果不虛，汝自舍施定獲快樂，所求福報依愿皆得，亦復當證最上寂靜。布薩婆梨迦！若行佈施所作福利，人天及魔不能迷惑，乃至禪定智慧；若能盡行，能竭苦源，見前證聖

現代漢語譯本：於是，世尊心中想著需要一個食器，那四大天王立刻領會了佛陀的意思，各自在自己的天界命令手下的巧匠選取寶石，在很短的時間內製作成了食器，清澈透明，非常精美。當時，四大天王制作好缽后，各自拿著一同前來奉獻。到了佛陀所在的地方，就用頭面頂禮世尊的雙足，禮拜完畢后，恭敬地站立在一旁。這時，四大天王異口同聲地對世尊說：『我們現在各自用寶石製作了食器，一同前來奉上。只希望世尊！慈悲地接受。』說完這些話后，就恭敬地聽候佛陀的指示。這時，世尊又自己思量：『現在這四位天王各自獻上一個缽，我如果接受一個，其他三位天王會不高興；我如果接受三個，就有一位天王會感到惱怒；我應該平等地接受四位天王的缽。』接受了缽之後，又思量：『只用一個食器，這四個缽應該先用哪個呢？』於是就用神力將四個缽合為一個，四個缽雖然合在一起，但邊緣的棱角仍然重疊存在。於是，世尊爲了利益眾生，就拿著這個缽在布薩婆梨迦的地方接受供養的食物。接受了供養后，就對布薩婆梨迦說：『我現在為你宣說三歸依，你應當認真聽受。』當時，布薩婆梨迦恭敬地聽從教誨。世尊說：『歸依佛，歸依法，歸依未來僧伽。這是三歸依，在你這一生中都不能違背和後悔。』當時，布薩婆梨迦對佛陀說：『我現在歸依佛，歸依法，歸依未來僧伽，在我這一生中都不敢違背和後悔。』這時，世尊對布薩婆梨迦說：『隨喜佈施所感得的果報真實不虛，你因為捨棄佈施必定獲得快樂，所求的福報都能如願得到，也將會證得最上寂靜的境界。布薩婆梨迦！如果實行佈施所做的功德利益，人天和魔都不能迷惑，乃至禪定智慧；如果能夠完全實行，就能竭盡苦的根源，見到並證得聖果。』

English version: Then, the World Honored One thought of needing a vessel, and the Four Great Heavenly Kings immediately understood the Buddha's intention. Each of them ordered their skilled craftsmen in their respective heavens to select precious gems and, in a short time, create vessels that were clear, transparent, and exceptionally exquisite. At that time, after the Four Heavenly Kings had made the bowls, they each brought them together to offer them. Upon arriving at the place where the Buddha was, they bowed their heads to the feet of the World Honored One, and after bowing, stood respectfully to one side. Then, the Four Great Heavenly Kings, in unison, said to the World Honored One: 'We have each made a vessel from precious gems and have come together to offer them. We only hope that the World Honored One will compassionately accept them.' After saying these words, they respectfully awaited the Buddha's instructions. At this time, the World Honored One again pondered: 'Now that these four kings have each offered a bowl, if I accept one, the other three kings will be displeased; if I accept three, one king will be annoyed; I should accept the bowls of all four kings equally.' After accepting the bowls, he further pondered: 'Using only one vessel, which of these four bowls should be used first?' Then, he used his divine power to combine the four bowls into one, and although the four bowls were combined, the edges of the rims still overlapped. Then, for the benefit of all beings, the World Honored One took this bowl to the place of Pusavarikā to receive the offered food. After receiving the offering, he said to Pusavarikā: 'I will now explain the Three Refuges to you, and you should listen carefully.' At that time, Pusavarikā respectfully followed the teachings. The World Honored One said: 'Take refuge in the Buddha, take refuge in the Dharma, take refuge in the future Sangha. These are the Three Refuges, and you must not violate or regret them for the rest of your life.' At that time, Pusavarikā said to the Buddha: 'I now take refuge in the Buddha, take refuge in the Dharma, take refuge in the future Sangha, and I dare not violate or regret it for the rest of my life.' At this time, the World Honored One said to Pusavarikā: 'The karmic results of rejoicing in giving are true and not false. Because you have given, you will surely obtain happiness, and the blessings you seek will be fulfilled as you wish, and you will also attain the highest state of tranquility. Pusavarikā! If you practice giving and the merits you create, neither humans, gods, nor demons can confuse you, even in meditation and wisdom; if you can fully practice, you can exhaust the source of suffering, see, and attain the holy fruit.'

。」是時布薩婆梨迦聞是說已，心意快然歡喜踴躍：「愿于未來世中，憶念受持亦不忘失。」作是語已禮佛而退。

爾時世尊受得商主布薩婆梨迦所施之食，即持往彼尼連河邊，即于岸上敷草而坐，吃所受食。食既畢已，又復盥漱，如是之際忽覺體中而發風病。何以故？佛出世間，示斯為緣，欲令眾生知身如幻故。是時天魔，恐佛出世教化眾生出離三界，當空我境，常伺其隙欲來惑亂。忽知發疾，速離天界來至佛所，而作是言：「善逝！汝今不安，涅槃時至，我今請佛入大涅槃。」爾時世尊知是魔來，欲亂我心，佛謂魔言：「我涅槃未至，我今直待聲聞弟子解佛法分，智慧明達，了知教本，廣演法相，乃至苾芻、苾芻尼、優婆塞、優婆夷等修持梵行，有眾多人慾周大地及彼天人皆證解脫，我於是時方入涅槃。」時彼天魔聞佛語已，知不涅槃，心生懊惱，於是天魔慚恥而退。

爾時帝釋天主遙知世尊體發風病，自天而下至贍部洲，去菩提樹不近不遠，有大訶梨勒林于中而住；於此林中取得上好訶梨勒已，疾往佛所。到佛所已，頭面著地，禮世尊足，禮已瞻仰住立一面，白言：「世尊！我知聖體小有風病，此贍部洲有訶梨勒，色妙馨香，可療斯恙，我今持來奉上世尊，唯愿大慈納受而食

現代漢語譯本：當時，布薩婆梨迦聽到這些話后，心中感到無比的快樂和歡喜，他發願說：『愿我在未來的世代中，能夠憶念受持這些教誨，並且永遠不會忘記。』說完這些話后，他向佛陀行禮，然後退下。這時，世尊接受了商主布薩婆梨迦供養的食物，就拿著食物來到尼連河邊，在岸上鋪上草坐下，吃所接受的食物。吃完食物后，又洗手漱口。就在這個時候，忽然感到身體里發起了風病。這是為什麼呢？佛陀出現在世間，是爲了以此為緣，讓眾生明白身體如幻。當時，天魔害怕佛陀出世教化眾生脫離三界，從而空虛他的境界，所以常常伺機想要來迷惑擾亂佛陀。他忽然知道佛陀生病了，就迅速離開天界來到佛陀面前，說道：『善逝！您現在身體不適，涅槃的時候到了，我請求佛陀進入大涅槃。』這時，世尊知道是魔來擾亂他的心，就對魔說：『我涅槃的時間還沒到，我還要等到我的聲聞弟子們理解佛法的要義，智慧通達，明瞭教法的根本，廣泛地宣揚佛法的真諦，乃至比丘、比丘尼、優婆塞、優婆夷等修行梵行，有很多人遍佈大地以及天界的人都證得解脫，我到那時才會進入涅槃。』當時，天魔聽到佛陀這樣說，知道佛陀不會涅槃，心中感到懊惱，於是天魔慚愧地退走了。這時，帝釋天主遙遠地知道世尊身體發起了風病，就從天上來到贍部洲，在離菩提樹不遠的地方，有一片大的訶梨勒樹林，他就住在那片樹林中；在這片樹林中取得上好的訶梨勒果后，就迅速來到佛陀那裡。到了佛陀那裡后，他頭面著地，禮拜世尊的腳，禮拜完畢后，瞻仰著佛陀，站立在一旁，說道：『世尊！我知道您的聖體稍微有些風病，這贍部洲有訶梨勒果，顏色美妙，香氣芬芳，可以治療這種疾病，我現在拿來奉獻給世尊，希望您大慈大悲地接受並食用。』

English version: At that time, when Busaphalika heard these words, his heart was filled with joy and elation. He made a vow, saying, 'May I, in future lives, remember, uphold, and never forget these teachings.' Having spoken these words, he bowed to the Buddha and withdrew. Then, the World Honored One, having received the food offered by the merchant Busaphalika, took it to the bank of the Nairanjana River. There, he spread grass on the bank and sat down to eat the food he had received. After finishing his meal, he washed his hands and mouth. At that moment, he suddenly felt a wind disorder arise in his body. Why was this? The Buddha appeared in the world to show this as a cause, so that beings would understand that the body is like an illusion. At that time, the heavenly demon, fearing that the Buddha's appearance in the world would teach beings to escape the three realms and thus empty his domain, was constantly seeking an opportunity to come and confuse him. Suddenly, knowing that the Buddha had fallen ill, he quickly left the heavenly realm and came to the Buddha, saying, 'Sugata! You are now unwell, the time for Nirvana has come. I request that the Buddha enter into Great Nirvana.' At that time, the World Honored One knew that it was the demon who had come to disturb his mind. The Buddha said to the demon, 'My Nirvana has not yet arrived. I am waiting for my Sravaka disciples to understand the meaning of the Buddha's teachings, to have clear wisdom, to understand the root of the teachings, to widely proclaim the aspects of the Dharma, and for the Bhikshus, Bhikshunis, Upasakas, and Upasikas to practice the pure conduct. When many people throughout the earth and in the heavens have attained liberation, then I will enter Nirvana.' At that time, the heavenly demon, hearing the Buddha's words and knowing that the Buddha would not enter Nirvana, felt frustrated. Thus, the heavenly demon retreated in shame. At that time, the Lord of the Devas, Sakra, knowing from afar that the World Honored One had developed a wind disorder, descended from the heavens to Jambudvipa. Not far from the Bodhi tree, there was a large grove of Haritaki trees, and he stayed in that grove. Having obtained the finest Haritaki fruits from this grove, he quickly went to the Buddha. Upon arriving at the Buddha's place, he prostrated himself with his head to the ground, bowing at the feet of the World Honored One. After bowing, he gazed at the Buddha and stood to one side, saying, 'World Honored One! I know that your holy body has a slight wind disorder. In this Jambudvipa, there are Haritaki fruits, which are beautiful in color and fragrant, and can cure this ailment. I have brought them to offer to the World Honored One. May you, with great compassion, accept and eat them.'

。」世尊受已尋便服食，風病即除，體安如故。世尊慰勞，帝釋乃退還歸天宮。

爾時世尊又復離菩提樹，往彼母唧鱗那龍王宮。到彼宮已，於一樹下跏趺而坐入于禪定。是時彼處七日七夜降霔大雨，時母唧鱗那龍王，以雨方霔知佛在定，恐其風雨之氣互侵佛身，又恐蚊蚋䗈蠅唼擾聖體，遂以自身纏繞七匝卬首上覆，如傘蓋相；經七晝夜，不動不搖。佛將出定，龍自攝身。龍王還宮，復以種種花鬘涂香嚴飾其身，來至佛所頂禮佛足，白言：「世尊！七日已來風雨之氣，蚊䗈之類侵擾以否？聖體云何？」於是世尊說伽陀曰：

「觀察於世間，　　一切眾生等；　若得無侵害，　　歡喜復快樂。　離欲斷煩惱，　　此樂難比喻；　無明若調伏，　　斯為最上樂。」

爾時世尊說是伽陀答龍王已，即離彼處還來菩提樹下，結跏趺坐經七晝夜，入定觀察十二緣生，云何根本而因得生？所謂：因於無明乃緣於行，行緣識，識緣名色，名色緣六入，六入緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死憂悲苦惱；由如是因，得一大苦蘊集如是

現代漢語譯本：世尊接受后立即服食，風病隨即消除，身體安康如初。世尊慰勞帝釋，帝釋便退回天宮。那時，世尊又離開菩提樹，前往母唧鱗那龍王的宮殿。到達宮殿後，在一棵樹下結跏趺坐，進入禪定。當時，那裡連續七天七夜降下大雨。母唧鱗那龍王，因雨勢知曉佛陀正在禪定，擔心風雨之氣侵擾佛身，又怕蚊蟲叮咬聖體，於是用自身纏繞佛身七圈，昂首向上覆蓋，如同傘蓋一般；經過七個晝夜，不動不搖。佛陀將要出定時，龍王自行收回身體。龍王回到宮殿，又用各種花鬘和涂香裝飾身體，來到佛陀面前頂禮佛足，說道：『世尊！這七天以來，風雨之氣，蚊蟲之類是否侵擾了您？聖體如何？』於是世尊說了偈語：『觀察世間一切眾生，若能不受侵害，便會歡喜快樂。遠離慾望，斷除煩惱，這種快樂難以比喻；如果能調伏無明，這才是最上的快樂。』當時，世尊說完偈語回答龍王后，就離開那裡回到菩提樹下，結跏趺坐七個晝夜，入定觀察十二因緣的生起，是如何根本而生？所謂：因無明而有行，行緣識，識緣名色，名色緣六入，六入緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死憂悲苦惱；由這樣的因，才會有如此巨大的苦蘊聚集。

English version: The World Honored One, having received it, immediately consumed it, and his wind illness was immediately cured, his body as healthy as before. The World Honored One comforted Indra, and Indra then retreated and returned to his heavenly palace. At that time, the World Honored One again departed from the Bodhi tree and went to the palace of the Naga King Mucilinda. Having arrived at the palace, he sat cross-legged under a tree and entered into meditation. At that time, it rained heavily there for seven days and seven nights. The Naga King Mucilinda, knowing that the Buddha was in meditation because of the rain, feared that the wind and rain might harm the Buddha's body, and also feared that mosquitoes and flies might disturb the holy body, so he wrapped himself around the Buddha's body seven times, raising his head to cover him, like an umbrella; for seven days and nights, he did not move or shake. When the Buddha was about to emerge from meditation, the dragon withdrew his body. The Naga King returned to his palace, and again adorned his body with various flower garlands and fragrant ointments, came to the Buddha, bowed at his feet, and said: 'World Honored One! In these seven days, have the wind and rain, and mosquitoes and flies disturbed you? How is your holy body?' Then the World Honored One spoke a verse: 'Observing all beings in the world, if they are free from harm, they will be joyful and happy. To be free from desire and to cut off afflictions, this joy is beyond compare; if ignorance is subdued, this is the supreme joy.' At that time, after the World Honored One spoke the verse to answer the Naga King, he left that place and returned to the Bodhi tree, sat cross-legged for seven days and nights, and entered into meditation to observe the twelve links of dependent origination, how they fundamentally arise? Namely: because of ignorance, there is action; action conditions consciousness; consciousness conditions name and form; name and form condition the six sense bases; the six sense bases condition contact; contact conditions feeling; feeling conditions craving; craving conditions grasping; grasping conditions becoming; becoming conditions birth; birth conditions old age, death, sorrow, lamentation, pain, grief, and despair; from such causes, such a great mass of suffering is accumulated.

。根本不生則一切得滅，所謂：無明滅即行滅，行滅即識滅，識滅即名色滅，名色滅即六入滅，六入滅即觸滅，觸滅即受滅，受滅即愛滅，愛滅即取滅，取滅即有滅，有滅即生滅，生滅即老死憂悲苦惱滅；解如是滅，則得一大苦蘊滅。

爾時世尊於七晝夜在於禪定，如是觀察十二緣生已，乃出三摩地而說伽陀曰：

「凈行觀察苦相時，　　知一一法有所因；　若知苦相之不生，　　自然一切所愛斷。　凈行觀察滅受時，　　知滅受法之無盡；　若知滅受之不生，　　自然一切所愛斷。　凈行觀察緣生時，　　乃知緣生法無盡；　若知緣生之不生，　　自然一切所愛斷。　凈行觀察有漏時，　　乃知有漏法無盡；　若知有漏法不生，　　自然一切所愛斷。　凈行觀察如是法，　　知如是法悉無生；　如日遍照於世間，　　行住虛空無所礙。　凈行觀察于苦相，　　知一一苦悉無生；　破壞煩惱得無餘，　　如佛降伏魔羅軍。」

爾時世尊說伽陀已，復說是言：「若有眾生斷于輪迴，知甚深法，微妙言辭悉能通解，如是之人是有智者；我為此等人說，我令此等人知，我今如是獨處林野，依相應行見行法樂。」是時世尊說是語已，自在行住，無諸繫著，不云說法亦不生心

現代漢語譯本：如果根本不產生，那麼一切都會滅盡，就像所說的：無明滅盡則行滅盡，行滅盡則識滅盡，識滅盡則名色滅盡，名色滅盡則六入滅盡，六入滅盡則觸滅盡，觸滅盡則受滅盡，受滅盡則愛滅盡，愛滅盡則取滅盡，取滅盡則有滅盡，有滅盡則生滅盡，生滅盡則老死憂悲苦惱滅盡；理解這樣的滅盡，就能獲得一大苦蘊的滅盡。那時，世尊在七個晝夜裡處於禪定之中，像這樣觀察十二因緣的生起之後，才從三摩地中出來，說了偈頌：『修行者觀察苦相時，知道每一法都有其因；如果知道苦相不產生，自然一切所愛都會斷絕。修行者觀察受滅時，知道受滅之法沒有窮盡；如果知道受滅不產生，自然一切所愛都會斷絕。修行者觀察緣起時，才知道緣起之法沒有窮盡；如果知道緣起不產生，自然一切所愛都會斷絕。修行者觀察有漏時，才知道有漏之法沒有窮盡；如果知道有漏之法不產生，自然一切所愛都會斷絕。修行者觀察這樣的法，知道這樣的法都沒有產生；就像太陽普遍照耀世間，行走在虛空中沒有障礙。修行者觀察苦相，知道每一個苦都沒有產生；摧毀煩惱而沒有剩餘，就像佛陀降伏魔軍一樣。』那時，世尊說完偈頌后，又說：『如果有眾生斷絕輪迴，知道甚深之法，能夠通達微妙的言辭，這樣的人是有智慧的；我為這樣的人說法，我讓這樣的人知道，我現在這樣獨自在林野中，依靠相應的修行，見到修行之法的快樂。』這時，世尊說完這些話后，自在地行走和居住，沒有束縛，不說是法，也不生起任何念頭。

English version: If there is no origination at the root, then everything will cease. As it is said: with the cessation of ignorance, actions cease; with the cessation of actions, consciousness ceases; with the cessation of consciousness, name and form cease; with the cessation of name and form, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, grasping ceases; with the cessation of grasping, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, old age, death, sorrow, lamentation, pain, grief, and despair cease. Understanding such cessation, one attains the cessation of the entire mass of suffering. Then, the World Honored One, having remained in meditation for seven days and nights, having thus contemplated the twelve links of dependent origination, emerged from samadhi and spoke these verses: 'When a pure practitioner observes the nature of suffering, they know that each and every dharma has a cause; if they know that the nature of suffering does not arise, naturally all that is loved is cut off. When a pure practitioner observes the cessation of feeling, they know that the dharma of the cessation of feeling is endless; if they know that the cessation of feeling does not arise, naturally all that is loved is cut off. When a pure practitioner observes dependent origination, they then know that the dharma of dependent origination is endless; if they know that dependent origination does not arise, naturally all that is loved is cut off. When a pure practitioner observes the defiled, they then know that the dharma of the defiled is endless; if they know that the dharma of the defiled does not arise, naturally all that is loved is cut off. When a pure practitioner observes such dharmas, they know that such dharmas do not arise; like the sun shining universally in the world, they walk and dwell in space without obstruction. When a pure practitioner observes the nature of suffering, they know that each and every suffering does not arise; they destroy afflictions without remainder, like the Buddha subduing the army of Mara.' Then, after the World Honored One spoke the verses, he further said: 'If there are beings who have cut off the cycle of rebirth, who know the profound dharma, and who can understand subtle words, such people are wise; I speak for such people, I make such people know, I now dwell alone in the forest, relying on corresponding practice, seeing the joy of the dharma of practice.' At that time, after the World Honored One spoke these words, he walked and dwelt freely, without any attachments, not speaking of the dharma, nor giving rise to any thoughts.

。是時娑婆世界主大梵天王，知於世尊不云說法亦不生心，而作斯念：「若如是者，世間滅壞。何以故？如來、應、正等覺出於世間，如優曇缽花，時乃一現。今不說法自取法樂，當令一切有貪慾者、樂邪法者，不覺不悟；云何世間而不滅壞？我今往彼伸其勸請。」是時梵王娑婆世界主離彼梵界，如展臂頃即至佛所，住立佛前說伽陀曰：

「出世摩伽國，　　過去法無垢；　悉開甘露門，　　演法濟眾生。」

世尊告言：「我法甚深，難見難了，我若輒說，速取滅壞。何以故？世間一切樂邪法者、有貪慾者，不樂聽受、不能覺悟。何以故？貪慾之者，黑闇覆障故。」梵王白言：「世尊！眾生者，世間生、世間老，有利根、鈍根及以中根，乃至相好易化、塵垢輕微諸異生等。世尊！譬如青蓮花或白蓮花等生於水中，於水而長、於水而老，其中或有出水者、或不出水者，亦復如是。世尊！諸異生等，若不為說種種妙法，皆趣沉墜。唯愿善逝！賜其法寶。唯愿善逝！降於甘露。」

爾時世尊受于梵王慇勤勸請已，默而許之

現代漢語譯本：當時，娑婆世界的大梵天王，知道世尊不打算說法，也沒有這個念頭，於是心想：『如果這樣的話，世間就要毀滅了。為什麼呢？如來、應供、正等覺出現在世間，就像優曇缽花一樣，難得一見。現在他不說法，自己享受法樂，就會讓所有貪戀慾望、喜歡邪法的人，不能覺察，不能領悟；世間怎麼能不毀滅呢？我應該去他那裡，勸請他說法。』於是，娑婆世界的大梵天王離開了他的梵天界，像伸開手臂那麼短的時間就到了佛陀那裡，站在佛前，說了偈語：『在摩伽國出世，過去的佛法清凈無垢；全部開啟甘露之門，演說佛法救度眾生。』世尊說：『我的佛法非常深奧，難以理解，難以領悟，如果我輕易地講說，就會很快走向滅亡。為什麼呢？世間所有喜歡邪法、貪戀慾望的人，都不喜歡聽受，不能覺悟。為什麼呢？因為貪戀慾望的人，被黑暗所矇蔽。』梵王說：『世尊！眾生在世間出生，在世間衰老，有根性敏銳的，有根性遲鈍的，也有根性中等的，甚至有容易被教化、塵垢輕微的各種眾生。世尊！譬如青蓮花或白蓮花等生長在水中，在水中生長，在水中衰老，其中有的會浮出水面，有的不會浮出水面，也是這樣。世尊！各種眾生，如果不為他們宣說各種微妙的佛法，都會沉淪墮落。唯愿善逝！賜予他們法寶。唯愿善逝！降下甘露。』這時，世尊接受了大梵天王懇切的勸請，默默地答應了。

English version: At that time, the Great Brahma King, the lord of the Saha world, knowing that the World Honored One did not intend to preach the Dharma and had no such thought, pondered: 『If this is the case, the world will be destroyed. Why? The Tathagata, the Arhat, the Samyak-sambuddha appears in the world like the Udumbara flower, which is rare to see. Now, if he does not preach the Dharma and enjoys the bliss of the Dharma himself, it will cause all those who are greedy for desires and fond of evil teachings to be unable to perceive and understand; how can the world not be destroyed? I should go to him and urge him to preach the Dharma.』 Thereupon, the Great Brahma King, the lord of the Saha world, left his Brahma realm and arrived at the Buddha's place in the time it takes to stretch out an arm. Standing before the Buddha, he spoke a verse: 『Born in the Magadha country, the past Dharma is pure and without defilement; completely open the gate of nectar, expound the Dharma to save sentient beings.』 The World Honored One said: 『My Dharma is very profound, difficult to see and difficult to understand. If I were to readily speak it, it would quickly lead to destruction. Why? All those in the world who are fond of evil teachings and greedy for desires do not like to listen and cannot awaken. Why? Because those who are greedy for desires are covered by darkness.』 The Brahma King said: 『World Honored One! Sentient beings are born in the world and grow old in the world. There are those with sharp faculties, those with dull faculties, and those with middling faculties, even various beings who are easy to be transformed and have light defilements. World Honored One! Just like blue lotuses or white lotuses that grow in water, grow in water, and age in water, some of them will emerge from the water, and some will not, it is the same. World Honored One! If various sentient beings are not preached various wonderful Dharmas, they will all sink and fall. May the Well-Gone One! Bestow upon them the treasure of the Dharma. May the Well-Gone One! Descend the nectar.』 At that time, the World Honored One, having received the earnest request of the Brahma King, silently agreed.

。遂以佛眼，審諦觀察世間眾生，世間生、世間老，鈍根者、利根者，乃至於中下，顏貌之好醜、易化與難化、少塵極少塵，如是眾生等：「我若不為說種種之妙法，不知諸苦本，悉趣于沉墜。」世尊如是觀察知已而起大悲，將演妙法，先說偈言：

「我今降法甘露雨，　　當潤樂聞及一切；　從此人間得法因，　　若見弊魔不廣說。」

是時梵王娑婆世界主聞此偈已，定知世尊演說妙法，身心快樂，喜不自勝，即以頭面禮世尊足，右繞三匝，隱沒而退。爾時世尊即自思惟：「今者何人先得聞法？」乃憶：「往昔阿啰拏迦羅摩等仙人可先聞法。何以故？我于往昔過彼住處，受其妙供及受其囑，我今先為彼人說法。」作是念時，乃有天人來白佛言：「彼阿啰拏迦羅摩等，皆已命終，方今七日。」世尊默知，又聞天告，乃嗟嘆曰：「無常大事，世不驚乎？」又念：「阿啰拏迦羅摩等，薄祐如是，不聞正法耶？」

爾時世尊復念：「何人可先聞法？彼嚕捺啰迦啰摩子，亦曾供我，亦曾囑我。」作是念次，彼有天人名曰啰吒，又告佛曰：「彼嚕捺啰迦啰摩子亦趣無常。」世尊默知，復聞天告，世尊又嘆曰：「正法難聞，薄祐乃爾

現代漢語譯本：於是，佛陀用佛眼仔細觀察世間眾生，觀察到世間的生、老，根性遲鈍者、根性敏銳者，乃至中等和下等根性者，容貌的美醜，容易教化和難以教化者，少塵垢和極少塵垢者，像這樣的眾生，佛陀心想：『我若不為他們宣說種種微妙的佛法，他們就不知道諸苦的根本，都將沉淪墮落。』世尊這樣觀察瞭解后，生起大悲心，將要演說微妙的佛法，先說了偈語：『我今降下甘露般的佛法雨，應當滋潤那些樂於聽聞佛法的人和一切眾生；從此人間將得到佛法的因緣，如果看到邪魔障礙，就不能廣泛宣說。』這時，娑婆世界的梵天之主聽到這偈語后，確定世尊將要演說微妙的佛法，身心快樂，喜悅得難以自持，立即用頭面頂禮世尊的腳，右繞三圈，然後隱身退去。這時，世尊自己思惟：『現在誰先能聽到佛法呢？』於是憶起：『過去阿啰拏迦羅摩等仙人可以先聽到佛法。為什麼呢？我過去經過他們住的地方，接受了他們美好的供養和囑託，我現在先為他們說法。』當他這樣想的時候，有天人來告訴佛陀說：『那些阿啰拏迦羅摩等，都已經去世了，剛剛過去七天。』世尊默然知曉，又聽到天人告知，於是感嘆說：『無常是如此的大事，世人難道不感到驚懼嗎？』又想：『阿啰拏迦羅摩等，福報如此淺薄，不能聽到正法嗎？』這時，世尊又想：『誰可以先聽到佛法呢？』『那個嚕捺啰迦啰摩的兒子，也曾供養過我，也曾囑託過我。』當他這樣想的時候，有個天人名叫啰吒，又告訴佛陀說：『那個嚕捺啰迦啰摩的兒子也已經去世了。』世尊默然知曉，又聽到天人告知，世尊又感嘆說：『正法難以聽聞，福報淺薄竟然是這樣啊！』

English version: Then, with the Buddha's eye, the World-Honored One carefully observed the sentient beings of the world, observing the birth and aging of the world, those of dull faculties, those of sharp faculties, and even those of middling and lower faculties, the beauty and ugliness of their appearances, those who are easy to teach and those who are difficult to teach, those with little dust and those with extremely little dust. Regarding such beings, the Buddha thought: 'If I do not preach the various wonderful Dharmas for them, they will not know the root of all suffering and will all sink into decline.' Having observed and understood this, the World-Honored One arose with great compassion. About to expound the wonderful Dharma, he first spoke a verse: 'I now send down the rain of Dharma nectar, which should nourish those who are happy to hear the Dharma and all beings; from this, the human world will obtain the cause of the Dharma. If I see evil demons obstructing, I will not widely preach it.' At that time, the Brahma King, the lord of the Saha world, having heard this verse, was certain that the World-Honored One would expound the wonderful Dharma. His body and mind were joyful, and he was overjoyed. He immediately bowed his head to the feet of the World-Honored One, circumambulated him three times to the right, and then disappeared and withdrew. At this time, the World-Honored One thought to himself: 'Now, who will be the first to hear the Dharma?' Then he recalled: 'In the past, the ascetics such as Arada Kalama could be the first to hear the Dharma. Why? Because in the past, I passed by their dwelling place, received their wonderful offerings and their entrustment. Now I will first preach the Dharma for them.' As he was thinking this, a deva came and told the Buddha: 'Those Arada Kalama and others have all passed away, just seven days ago.' The World-Honored One silently knew, and again heard the deva's report, and then sighed: 'Impermanence is such a great matter, are the people of the world not alarmed?' He also thought: 'Arada Kalama and others, their blessings are so shallow, will they not hear the true Dharma?' At this time, the World-Honored One again thought: 'Who can be the first to hear the Dharma?' 'That son of Rudraka Ramaputra also made offerings to me and also entrusted me.' As he was thinking this, a deva named Rata again told the Buddha: 'That son of Rudraka Ramaputra has also passed away.' The World-Honored One silently knew, and again heard the deva's report, and the World-Honored One again sighed: 'The true Dharma is difficult to hear, and blessings are so shallow!'

。」於是世尊思念五人：「我出王宮入山苦行，是等尋來供侍於我，我應先為彼人說法。」於是以凈天眼觀在何處。見彼五人在波羅奈國鹿野苑中，於是世尊自菩提樹，往波羅奈國鹿野之苑。時于路次，有一仙人名烏波誐，相逆而來。時彼仙人忽于路次得見世尊，又見身長丈六，金色晃然，相好端嚴殊特超世，驚歎良久乃作是言：「瞿曇！瞿曇！睹汝相好，湛然清凈，復如金色，非世所同。何因出家？歸依何法？誰為汝師？今復何去？」

爾時世尊乃說伽陀，答仙人曰：

「我今無所師，　　處世獨無侶；　悟正等菩提，　　為最天人師。　知世間諸法，　　不染亦不斷；　具一切智力，　　當降魔羅軍。」

烏波誐仙人言：「瞿曇！實如汝言，是佛無疑。」佛言：「如是了知，及得漏盡，降伏罪業，故號為佛。」時烏波誐仙人又復問言：「瞿曇！今往何處？」佛言：「往波羅奈國擊大法鼓，轉大法輪，當說世間未曾有說，亦復宣示過去佛敕，當令世間知法離欲。」佛說是已，彼烏波誐仙人頂禮世尊，隨路而去。

爾時世尊即自往彼波羅奈國鹿野之苑，時彼五人，其名：灑替梨迦、摩斛梨迦、未斛羅、𡁠嚩缽啰、賀拏尾婆啰多等，方新澡沐香油涂身，廣排飲饌列坐食次

現代漢語譯本：於是世尊思念著五個人：『我離開王宮入山苦修時，他們跟隨我來侍奉我，我應該先為他們說法。』於是用清凈的天眼觀察他們在何處。看見那五個人在波羅奈國的鹿野苑中，於是世尊從菩提樹前往波羅奈國的鹿野苑。當時在路上，有一位名叫烏波誐的仙人，迎面而來。那時那位仙人忽然在路上看見世尊，又見他身長一丈六尺，全身金色光芒閃耀，相貌端正莊嚴，超凡脫俗，驚歎了很久才說道：『瞿曇！瞿曇！看你的相貌，清澈明凈，又像金色一般，與世俗之人不同。是什麼原因出家？歸依的是什麼法？誰是你的老師？現在又要去哪裡？』這時世尊說了偈語，回答仙人說：『我現在沒有老師，處世獨一無伴；覺悟了正等菩提，成為最尊貴的天人導師。知道世間一切諸法，不執著也不斷滅；具足一切智慧力量，將要降伏魔羅的軍隊。』烏波誐仙人說：『瞿曇！如果真如你所說，你一定是佛無疑。』佛說：『像這樣了知，並且得到漏盡，降伏罪業，所以被稱為佛。』這時烏波誐仙人又問：『瞿曇！現在要去哪裡？』佛說：『前往波羅奈國敲響大法鼓，轉動大法輪，將要宣說世間從未有過的教法，也宣示過去諸佛的教誨，要讓世間知道離欲之法。』佛說完這些話，那位烏波誐仙人頂禮世尊，沿著道路離開了。這時世尊就自己前往波羅奈國的鹿野苑，當時那五個人，他們的名字是：灑替梨迦、摩斛梨迦、未斛羅、𡁠嚩缽啰、賀拏尾婆啰多等，剛剛洗完澡，身上塗著香油，擺好豐盛的飲食，依次坐著準備吃飯。

English version: Then the World Honored One thought of the five people: 'When I left the palace and entered the mountains to practice asceticism, they followed me to serve me. I should first preach the Dharma to them.' So, with his pure heavenly eye, he observed where they were. He saw that the five people were in the Deer Park in the country of Varanasi. Therefore, the World Honored One went from the Bodhi tree to the Deer Park in Varanasi. At that time, on the road, there was a hermit named Upaga who came towards him. Then that hermit suddenly saw the World Honored One on the road, and also saw that his body was sixteen feet tall, his whole body was shining with golden light, his appearance was dignified and solemn, and he was extraordinary. He was amazed for a long time and then said: 'Gautama! Gautama! Looking at your appearance, it is clear and pure, and also like gold, different from ordinary people. What is the reason for leaving home? What Dharma do you rely on? Who is your teacher? And where are you going now?' At this time, the World Honored One spoke a verse, answering the hermit: 'I have no teacher now, I am alone in the world without a companion; I have awakened to the right and equal Bodhi, and become the most honored teacher of gods and humans. I know all the dharmas of the world, not attached nor cut off; I possess all wisdom and power, and will subdue the army of Mara.' The hermit Upaga said: 'Gautama! If it is as you say, you must be a Buddha without a doubt.' The Buddha said: 'Like this knowing, and attaining the exhaustion of outflows, subduing karmic offenses, therefore I am called a Buddha.' At this time, the hermit Upaga asked again: 'Gautama! Where are you going now?' The Buddha said: 'I am going to the country of Varanasi to beat the great Dharma drum, turn the great Dharma wheel, and will proclaim the Dharma that has never been spoken in the world, and also proclaim the teachings of the Buddhas of the past, to let the world know the Dharma of detachment from desire.' After the Buddha finished speaking, that hermit Upaga bowed to the World Honored One and left along the road. At this time, the World Honored One himself went to the Deer Park in the country of Varanasi. At that time, the five people, whose names were: Saptarika, Mahokhalika, Mokhala, Bhadravapra, and Hanavibharata, had just finished bathing, their bodies were smeared with fragrant oil, and they had arranged a sumptuous meal, sitting in order, ready to eat.

。彼五人等遙見世尊，知非他人，皆大驚怪，互相議曰：「今此太子居山苦行，欲成佛道，今乃退志，還尋我等；我等安坐，勿得迎侍。」世尊遙知，默而行詣。佛身巍巍由如金山，尊貴吉祥相好具足，有大威德無能儔匹。時五人等見佛俯近威德加臨，無能安坐，皆起迎侍，於是五人咸言：「善來！請當就坐。」是時五人，或為佛敷座者，或汲水洗足者，或奉上名衣者，或接手扶侍者，於是五人承事于佛同於往昔。

是時世尊安詳就坐，從容而言，謂五人曰：「汝等五人，初見我時，共有要議欲輕於我。汝等甚愚，汝等皆是我族，當行我戒。」是時世尊復告五人曰：「汝等！莫于如來生起輕慢。何以故？汝等！若於如來起于輕慢者，得無利益，後於長夜獲大苦惱。」五人白言：「佛于昔時所有威儀，最上世法殊妙之事；後行苦行得最聖清凈無上之智，通達妙法，本所觸行。今在何處？」佛言：「汝灑替梨迦、末斛梨迦、末斛羅、𡁠嚩缽啰、賀拏尾娑啰多等，若於眾生廣大供養廣大之施，上妙飲食酥乳之味，食畢沐浴香油涂身，潔凈諸根，嚴好殊麗，前後顧視，容色適悅，汝等如是為見我者，非見於我

現代漢語譯本：那五個人遠遠地看見世尊，知道不是別人，都非常驚訝，互相議論說：『現在這位太子在山中苦修，想要成就佛道，現在竟然退失了志向，回來找我們；我們安穩地坐著，不要去迎接侍奉他。』世尊遠遠地知道他們的想法，默默地走過去。佛的身體高大莊嚴，像一座金山，尊貴吉祥，相貌美好，具有強大的威德，無人能比。當時，五個人看到佛走近，威德加臨，無法安坐，都起身迎接侍奉，於是五個人都說：『歡迎您來！請坐下。』這時，五個人，有的為佛鋪設座位，有的打水洗腳，有的奉上名貴的衣服，有的攙扶著佛，於是五個人像過去一樣侍奉著佛。這時，世尊安詳地坐下，從容地說，對五個人說：『你們五個人，當初見到我時，曾共同商議要輕視我。你們真是愚蠢，你們都是我的族人，應當遵守我的戒律。』這時，世尊又告訴五個人說：『你們不要對如來產生輕慢之心。為什麼呢？你們如果對如來產生輕慢之心，就得不到利益，將來在漫長的黑夜裡會遭受巨大的痛苦。』五個人說：『佛陀過去所有的威儀，最上等的世間法，殊勝美妙的事情；後來修行苦行，得到最神聖清凈無上的智慧，通達微妙的佛法，原本所經歷的修行。現在在哪裡呢？』佛說：『你們所說的灑替梨迦、末斛梨迦、末斛羅、𡁠嚩缽啰、賀拏尾娑啰多等，如果對眾生進行廣大的供養，廣大的佈施，上等的美味飲食，酥油牛奶的味道，吃完后沐浴，用香油涂身，清潔身體的各個器官，莊嚴美好，前後顧盼，容貌舒適愉悅，你們這樣看到我，不是真正看到我。』

English version: Those five people saw the World Honored One from afar, and knowing it was no other, they were all greatly astonished. They discussed among themselves, saying, 『This prince is now practicing asceticism in the mountains, desiring to attain Buddhahood. Now he has retreated from his aspiration and is returning to seek us out. Let us sit calmly and not rise to greet or serve him.』 The World Honored One, knowing their thoughts from afar, silently approached. The Buddha』s body was majestic and imposing, like a golden mountain, noble and auspicious, with perfect features, possessing great power and virtue, unmatched by any. At that time, the five people, seeing the Buddha drawing near, with his power and virtue descending upon them, were unable to remain seated. They all rose to greet and serve him. Then the five people all said, 『Welcome! Please be seated.』 At that time, some of the five people spread out a seat for the Buddha, some fetched water to wash his feet, some offered fine clothing, and some helped him by supporting his arms. Thus, the five people served the Buddha as they had in the past. At that time, the World Honored One sat down calmly and spoke leisurely, saying to the five people, 『You five, when you first saw me, you had a common agreement to look down upon me. You are very foolish. You are all of my clan and should follow my precepts.』 Then the World Honored One again told the five people, 『You should not harbor contempt for the Tathagata. Why? If you harbor contempt for the Tathagata, you will gain no benefit, and in the long night to come, you will suffer great distress.』 The five people said, 『The Buddha』s past demeanor, the most supreme worldly practices, the extraordinary and wonderful things; later, practicing asceticism, attaining the most sacred, pure, and unsurpassed wisdom, understanding the subtle Dharma, the practices originally undertaken. Where are they now?』 The Buddha said, 『You speak of Sati-likā, Maho-likā, Maho-la, 𡁠va-pra, and Hāṇa-visarata, etc. If you offer vast offerings to sentient beings, vast alms, the finest delicious food, the taste of ghee and milk, after eating, bathing, anointing the body with fragrant oils, cleansing all the senses, being adorned beautifully, looking around, with a pleasant and comfortable appearance, if you see me in this way, you do not truly see me.』

灑替梨迦等言：「如是！如是！」

時彼五人常行乞食，世尊到已，或三人乞食二人奉事，或二人乞食三人奉事，互為給侍精進無懈。佛因制之曰：「有二事法，修行之人而不得行。云何二事？為於色欲生貪，此輪迴根非上人法；若有人能自正其心修其苦行，於此五蘊三毒如是諸法無迷無執，智眼觀察，斷彼輪迴，離於苦樂，行於中道；復于正見、正思惟、正語、正業、正命、正勤、正念、正定，於此八正而廣修習，獲于神通，證於涅槃，得名中道，當趣無上正等正覺。我於是事悉辦無餘。」

爾時世尊如是說已，又復觀知五人堪能受法，即復告曰：「此是苦，汝須知。」於是五人思惟，以慧眼觀是法，於過去世曾所聞聽，菩提發生而得了知。又復告曰：「此是集，汝應斷。」於是五人復思是法，以慧眼觀，於過去世曾所聽聞，菩提發生而得了知。又復告曰：「此是滅，汝應證

現代漢語譯本灑替梨迦等人說：『是的！是的！』當時，他們五人經常去乞食，世尊來到后，有時三人乞食，二人侍奉；有時二人乞食，三人侍奉，互相服侍，精進不懈。佛因此制定戒律說：『有兩種行為，修行之人不應去做。哪兩種呢？一是貪戀**，這是輪迴的根源，不是高尚之人所為；如果有人能夠端正自己的心，修持苦行，對於這五蘊、三毒等諸法不迷惑不執著，用智慧的眼睛觀察，斷除輪迴，脫離苦樂，行於中道；再於正見、正思惟、正語、正業、正命、正勤、正念、正定這八正道廣加修習，獲得神通，證得涅槃，這稱為中道，應當趨向無上正等正覺。我對於這件事已經完全辦妥，沒有遺漏。』當時，世尊這樣說完，又觀察到五人堪能接受佛法，就又告訴他們說：『這是苦，你們應當知道。』於是五人思惟，用智慧的眼睛觀察這個法，想起過去世曾經聽聞過，菩提心生起而明白了。又告訴他們說：『這是集（苦的根源），你們應當斷除。』於是五人又思惟這個法，用智慧的眼睛觀察，想起過去世曾經聽聞過，菩提心生起而明白了。又告訴他們說：『這是滅（苦的止息），你們應當證得。』

English version Saptarika and the others said, 'Yes! Yes!' At that time, the five of them often went begging for food. When the World Honored One arrived, sometimes three would beg for food while two served, and sometimes two would beg for food while three served, attending to each other diligently without slacking. The Buddha then established a rule, saying, 'There are two practices that a practitioner should not engage in. What are the two? One is being greedy for **, which is the root of samsara and not the way of a noble person. If someone can correct their mind and practice asceticism, without being confused or attached to the five aggregates, the three poisons, and other such dharmas, observing with the eye of wisdom, cutting off samsara, leaving behind suffering and pleasure, and walking the middle path; and further, if they cultivate the Eightfold Path of right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration, they will attain supernatural powers, realize Nirvana, and be called the middle path, and should strive for unsurpassed, complete, and perfect enlightenment. I have completely accomplished this matter without any remainder.' At that time, after the World Honored One had spoken thus, he observed that the five were capable of receiving the Dharma, and then told them, 'This is suffering, you should know it.' Thereupon, the five contemplated, observing this Dharma with the eye of wisdom, recalling what they had heard in past lives, and the Bodhi mind arose, and they understood. He then told them, 'This is the origin (of suffering), you should cut it off.' Thereupon, the five again contemplated this Dharma, observing with the eye of wisdom, recalling what they had heard in past lives, and the Bodhi mind arose, and they understood. He then told them, 'This is the cessation (of suffering), you should realize it.'

。」於是五人又復思惟，以慧眼觀此法，過去已曾聞聽，菩提發生還得了知。又復告曰：「此是道，汝應修。」於是五人又復思惟，以慧眼觀察此法，亦於過去之世曾所聞聽，菩提發生還得了知。

爾時世尊又告五人曰：「苦法我已知，集法我已斷，滅法我已證，道法我已修，我以是法乃成佛道。」

爾時世尊又告五人曰：「汝等！可應學吾，知于苦，斷于集，證於滅，修其道。汝等！若能於此四諦真實之道而得了覺，自然知彼無集、無解、無明、無慧、無菩提、無不生，乃至梵界、魔界、諸天、世人、沙門、婆羅門等亦無所住，離顛倒相，心意快然，當來決證無上正等正覺。」

爾時世尊如是三轉十二行法輪。時尊者鉤抳等，除去塵垢，得法眼凈，及彼八萬天人得法眼凈。於是五人既悟道已，乃白佛言：「我等欲于佛法出家，愿賜聽許

現代漢語譯本：於是這五個人又再次思考，用智慧的眼睛觀察這個法，發現過去已經聽聞過，菩提心生起並且已經瞭解。他們又說：『這是道，你應該修行。』於是這五個人又再次思考，用智慧的眼睛觀察這個法，也發現在過去世曾經聽聞過，菩提心生起並且已經瞭解。那時，世尊又告訴五個人說：『苦的真理我已經知道，苦的根源我已經斷除，苦的止息我已經證得，通往苦止息的道路我已經修習，我因為這個法才成就佛道。』那時，世尊又告訴五個人說：『你們！應該學習我，瞭解苦，斷除苦的根源，證得苦的止息，修習通往苦止息的道路。你們！如果能夠對這四聖諦的真實之道有所覺悟，自然會知道沒有苦的根源，沒有解脫，沒有無明，沒有智慧，沒有菩提，沒有不生，乃至梵天界、魔界、諸天、世人、沙門、婆羅門等也沒有所執著，遠離顛倒的現象，內心感到快樂，將來必定證得無上正等正覺。』那時，世尊這樣三轉十二行法輪。當時，尊者鉤抳等人，去除了塵垢，得到了法眼清凈，以及那八萬天人也得到了法眼清凈。於是這五個人既然領悟了道，就對佛說：『我們想要在佛法中出家，希望您允許。』

English version: Then the five again pondered, using their wisdom eyes to observe this Dharma, and realized they had heard it in the past, that Bodhi had arisen and they had understood. They further said, 'This is the path, you should cultivate it.' Then the five again pondered, using their wisdom eyes to observe this Dharma, and also realized they had heard it in past lives, that Bodhi had arisen and they had understood. At that time, the World Honored One again told the five, 'The truth of suffering I have known, the origin of suffering I have severed, the cessation of suffering I have realized, the path to the cessation of suffering I have cultivated. It is through this Dharma that I have attained Buddhahood.' At that time, the World Honored One again told the five, 'You! Should learn from me, understand suffering, sever the origin of suffering, realize the cessation of suffering, and cultivate the path to the cessation of suffering. You! If you can awaken to the true path of these Four Noble Truths, you will naturally know that there is no origin of suffering, no liberation, no ignorance, no wisdom, no Bodhi, no non-birth, and even the Brahma realm, the Mara realm, the heavens, the people of the world, the Shramanas, and the Brahmins have nothing to cling to, are free from inverted views, and feel joy in their hearts. In the future, you will surely attain unsurpassed, complete, and perfect enlightenment.' At that time, the World Honored One thus turned the Dharma wheel three times with twelve aspects. At that time, Venerable Kaundinya and others, having removed their defilements, attained the pure Dharma eye, and those eighty thousand heavenly beings also attained the pure Dharma eye. Then, the five, having awakened to the path, said to the Buddha, 'We wish to leave home in the Buddha's Dharma, we hope you will grant us permission.'

。」爾時如來謂五人曰：「善來！苾芻！」於是五人，鬚髮自落，袈裟著身，成沙門形。爾時世尊復謂鉤抳等言：「色是常是無常？是苦是非苦？是空是非空？是有我是無我？受、想、行、識是常是無常？是苦是非苦？是空是不空？是有我是無我？」鉤抳答言：「世尊！我觀色、受、想、行、識，皆是無常、苦、空、無我之法。」爾時五苾芻聞佛說是五蘊之法，乃得漏盡，證於無學。時佛謂言：「汝等！所作已辦，梵行已立，我生已滅，永斷輪迴。我與汝等六人，當爲世間第一福田，三寶之名今已具足。」

爾時世尊說是法時，有一夜叉名曰菩摩，高聲唱言：「今日世尊于波羅奈國鹿野苑中仙人住處，三轉四諦十二行法輪，為愍念利益世出世間梵、魔、天、人、沙門、婆羅門等

現代漢語譯本：那時，如來對五人說：『善來！比丘！』於是五人，鬚髮自然脫落，袈裟穿在身上，成為沙門的樣子。那時世尊又對鉤抳等人說：『色是常還是無常？是苦還是非苦？是空還是非空？是有我還是無我？受、想、行、識是常還是無常？是苦還是非苦？是空還是非空？是有我還是無我？』鉤抳回答說：『世尊！我觀察色、受、想、行、識，都是無常、苦、空、無我的法。』那時，五位比丘聽佛說這五蘊之法，就都斷盡了煩惱，證得了無學果位。當時佛說：『你們！所作已辦，梵行已立，我生已滅，永遠斷絕輪迴。我與你們六人，應當成為世間第一福田，三寶的名號現在已經具足。』那時，世尊說此法時，有一夜叉名叫菩摩，高聲唱道：『今日世尊在波羅奈國鹿野苑中仙人居住的地方，三轉四諦十二行法輪，是爲了憐憫利益世間和出世間的梵天、魔、天人、沙門、婆羅門等。』

English version: At that time, the Tathagata said to the five people, 'Welcome! Bhikkhus!' Thereupon, the five people's hair and beards fell off by themselves, and they were clothed in robes, taking the form of ascetics. Then the World Honored One again said to Kaundinya and others, 'Is form permanent or impermanent? Is it suffering or not suffering? Is it empty or not empty? Is there a self or no self? Are feeling, perception, mental formations, and consciousness permanent or impermanent? Are they suffering or not suffering? Are they empty or not empty? Is there a self or no self?' Kaundinya replied, 'World Honored One! I observe that form, feeling, perception, mental formations, and consciousness are all impermanent, suffering, empty, and without self.' At that time, the five bhikkhus, upon hearing the Buddha speak of the five aggregates, all attained the extinction of defilements and realized the state of no more learning. Then the Buddha said, 'You! What needed to be done is done, the holy life is established, my birth is extinguished, and the cycle of rebirth is forever cut off. I and you six shall be the foremost field of merit in the world, and the name of the Three Jewels is now complete.' At that time, as the World Honored One was speaking this Dharma, a yaksha named Poma loudly proclaimed, 'Today, the World Honored One, in the Deer Park at Isipatana in Varanasi, has turned the Wheel of Dharma of the Four Noble Truths in three cycles and twelve aspects, for the sake of compassion and benefit to the worldly and otherworldly Brahma, Mara, Devas, humans, ascetics, and Brahmins.'

。」時彼菩摩夜叉作是唱已，彼四大王天，三十三天，及彼諸天互相告唱，須臾之間，乃至梵界諸梵天等，皆悉聞知，世尊在彼波羅奈國鹿野苑中仙人住處，三轉法輪，三寶出見，利樂人天及諸有情。是時地即大動，天亦大明，於是梵王、帝釋及諸天等，各各執持寶幢、幡蓋來詣佛所，雨天妙花，作天妓樂，歌唄讚嘆種種供養，歡喜踴躍禮佛而退。

佛說眾許摩訶帝經卷第七大正藏第 03 冊 No. 0191 眾許摩訶帝經

佛說眾許摩訶帝經卷第八

西天譯經三藏朝散大夫試鴻臚少卿明教大師臣法賢奉　詔譯

爾時世尊初轉法輪度五苾芻已，將諸苾芻往嚩啰迦河岸，游止暫住。時波羅奈國中有俱梨迦長者子，名曰耶舍，家中巨富廣有財寶，母氏眷屬皆國中豪族，多畜奴婢互夸強盛，是奴婢輩皆悉年少聰明多藝，復擅歌樂，常侍左右

現代漢語譯本：當時，那個菩摩夜叉發出這樣的宣告后，四大王天、三十三天以及其他諸天互相傳告，頃刻之間，乃至梵界的諸梵天等，都聽聞知曉，世尊在波羅奈國的鹿野苑仙人居住之處，三轉法輪，三寶出現，利益安樂人天以及一切有情眾生。這時，大地劇烈震動，天空也變得光明，於是梵王、帝釋以及其他諸天等，各自拿著寶幢、幡蓋來到佛陀所在之處，降下天上的美妙花朵，演奏天上的音樂，歌唱讚美，進行種種供養，歡喜踴躍地禮拜佛陀後退去。

《佛說眾許摩訶帝經》卷第七大正藏第 03 冊 No. 0191 《眾許摩訶帝經》

《佛說眾許摩訶帝經》卷第八

西天譯經三藏朝散大夫試鴻臚少卿明教大師臣法賢奉詔譯

當時，世尊初轉法輪度化了五位比丘后，帶領眾比丘前往嚩啰迦河岸，在那裡暫時停留。當時，波羅奈國中有一位名叫耶舍的俱梨迦長者的兒子，家中非常富有，擁有大量的財富，他的母親和親屬都是國內的豪門望族，蓄養了許多奴婢，互相誇耀自己的強盛。這些奴婢都非常年輕，聰明且多才多藝，擅長歌舞音樂，經常侍奉在左右。

English version: At that time, after that Bhūma Yaksha made this proclamation, the Four Great King Heavens, the Thirty-three Heavens, and all the other heavens announced to each other. In an instant, even the Brahma heavens of the Brahma realm all heard and knew that the World Honored One, in the Deer Park of Varanasi, the dwelling place of the immortals, had turned the Dharma wheel three times, the Three Jewels had appeared, benefiting and bringing joy to humans, gods, and all sentient beings. At this time, the earth greatly shook, and the sky became bright. Then, Brahma, Indra, and all the other gods, each holding jeweled banners and canopies, came to where the Buddha was, rained down heavenly beautiful flowers, played heavenly music, sang praises, made various offerings, joyfully and excitedly bowed to the Buddha, and then retreated.

'The Mahāpratisarā Sūtra Spoken by the Buddha', Scroll 7 Taisho Tripitaka Volume 03, No. 0191, 'The Mahāpratisarā Sūtra'

'The Mahāpratisarā Sūtra Spoken by the Buddha', Scroll 8

Translated by the Tripitaka Master, Chao San Da Fu, Shi Hong Lu Shao Qing, Ming Jiao Da Shi, Minister Fa Xian, by Imperial Decree

At that time, after the World Honored One first turned the Dharma wheel and converted the five Bhikshus, he led the Bhikshus to the bank of the Vāraka River, where they stayed temporarily. At that time, in the country of Varanasi, there was the son of a Kulika elder named Yashas, whose family was extremely wealthy and possessed vast riches. His mother and relatives were all powerful clans in the country, and they kept many servants, boasting of their strength to each other. These servants were all young, intelligent, and skilled in many arts, proficient in singing and music, and they often attended to them.

。時長者子耶舍，忽於一日在自家中，令諸妓人嚴容麗服鼓動音樂，與諸眷屬恣其快樂，自旦至夜方始停息。時妓女輩各還所止，以其睏乏睡極昏重無所警覺。時長者子耶舍，于夜後分巡諸房室，檢察庫藏，見諸妓女門不掩閉，身無拘檢，或髮髻蓬亂，或衣服離身仰覆縱橫，現露形體由如死人一無異別。時長者子耶舍，因果成熟出家時至，睹斯相狀忽生厭離，由如發狂。耶舍以其富盛，有摩尼所裝之履數及千緉，於是著寶裝履，夜詣王宮告守門者曰：「我苦！我苦！請報于王。」其守門者不肯聞報。復詣後門亦謂守門者曰：「我苦！我苦！請報于王。」其守門者亦又不聽。是時耶舍自夜後分直至天曉，乃出城門至嚩啰迦河岸，往來而行口中但言：「我苦！我苦！」

爾時世尊在於彼岸，晨旦經行。於是耶舍遙見世尊威德端嚴無與等者，知非常人，乃告之曰：「聖者！我苦。聖者！我苦

現代漢語譯本：長者之子耶舍，有一天在家中，讓歌妓們打扮得漂漂亮亮，演奏音樂，和親屬們盡情享樂，從早到晚才停止。當時，那些歌妓各自回到住處，因為疲憊不堪，睡得昏沉沉的，毫無警覺。長者之子耶舍，在後半夜巡視各個房間，檢查庫房，看到那些歌妓們房門沒有關好，身體毫無約束，有的髮髻散亂，有的衣服脫落，仰面朝天，橫七豎八，裸露著身體，就像死人一樣，沒有絲毫差別。長者之子耶舍，因為因緣成熟，出家的時機到了，看到這種情景，忽然產生厭惡和離棄之心，就像發瘋了一樣。耶舍因為家境富裕，有數千雙用摩尼寶裝飾的鞋子，於是穿上寶裝的鞋子，在夜裡前往王宮，告訴守門人說：『我苦啊！我苦啊！請稟告國王。』守門人不肯通報。他又到後門，也對守門人說：『我苦啊！我苦啊！請稟告國王。』守門人也不聽。當時，耶舍從後半夜一直到天亮，才走出城門，來到嚩啰迦河岸，來回走動，口中只是說：『我苦啊！我苦啊！』那時，世尊在那邊岸上，清晨正在經行。於是耶舍遠遠地看到世尊威嚴莊重，無人能比，知道不是普通人，就告訴他說：『聖者！我苦。聖者！我苦。』

English version: The son of the elder, Yasha, one day at his home, had the courtesans dress up beautifully, play music, and indulge in pleasure with his relatives, from dawn until night before stopping. At that time, those courtesans each returned to their lodgings, and because they were exhausted, they slept heavily, without any awareness. The son of the elder, Yasha, in the latter half of the night, patrolled the various rooms, inspecting the storerooms, and saw that the doors of those courtesans were not closed, their bodies were unrestrained, some with their hair disheveled, some with their clothes falling off, lying face up, scattered in disarray, exposing their bodies, just like dead people, without any difference. The son of the elder, Yasha, because the conditions were ripe, the time for renunciation had arrived, seeing this scene, suddenly developed a sense of disgust and detachment, as if he had gone mad. Yasha, because of his wealthy family, had thousands of pairs of shoes decorated with mani jewels, so he put on the bejeweled shoes, went to the royal palace at night, and told the gatekeeper, 'I am suffering! I am suffering! Please inform the king.' The gatekeeper refused to report. He went to the back gate and also said to the gatekeeper, 'I am suffering! I am suffering! Please inform the king.' The gatekeeper also did not listen. At that time, Yasha, from the latter half of the night until dawn, finally went out of the city gate, came to the bank of the Varakā River, walked back and forth, and only said in his mouth, 'I am suffering! I am suffering!' At that time, the World Honored One was on the other shore, walking in the morning. Then Yasha saw the World Honored One from afar, with majestic dignity, unmatched by anyone, knowing that he was not an ordinary person, and told him, 'Holy One! I am suffering. Holy One! I am suffering.'

。」爾時世尊即以軟言而慰呼之：「善男子！汝來，我今此處安樂無事。」時彼耶捨得聞世尊慈悲之聲軟言相呼，即脫寶履致於岸側，渡嚩啰河詣于佛所，頂禮佛足卻住一面。於是世尊乃與耶舍同還游止，敷座而坐，即為耶舍如應說法。

爾時世尊謂耶舍曰：「佈施、持戒生天之因，雖五欲自在輪迴未斷，勿以天福心生喜樂。汝今欲求割斷煩惱，除去蓋障得解脫者，當於聖道而加修習，可證道跡，可證涅槃。」又言：「耶舍！我今問汝，色是常是非常耶？是苦非苦耶？是空非空耶？有我無我耶？受、想、行、識是常非常耶？是苦非苦耶？是空非空耶？有我無我耶？」時彼耶捨得聞世尊說如是法，譬如白色之衣易為染著，得離塵垢獲法眼凈。

於是世尊又為廣說苦、集、滅、道四聖諦法，於是耶舍即于座上得漏盡意解，證無學果，便即發言答世尊曰：「如佛所說，色、受、想、行、識者，乃是無常、苦、空、無我之法

現代漢語譯本：那時，世尊便用柔和的言語安慰他，呼喚道：『善男子！你來，我這裡安樂無事。』當時，耶舍聽到世尊慈悲的聲音，用柔和的言語呼喚他，便脫下寶貴的鞋子放在岸邊，渡過嚩啰河來到佛陀所在的地方，頂禮佛足後站立在一旁。於是，世尊便與耶舍一同返回住處，鋪設座位坐下，隨即為耶舍宣說相應的佛法。那時，世尊對耶舍說：『佈施、持戒是生天的原因，雖然五欲自在，輪迴尚未斷絕，但不要因為天上的福報而心生喜悅。你現在如果想割斷煩惱，除去障礙，獲得解脫，就應當在聖道上加以修行，可以證得道跡，可以證得涅槃。』又說：『耶舍！我現在問你，色是常還是無常呢？是苦還是非苦呢？是空還是非空呢？是有我還是無我呢？受、想、行、識是常還是無常呢？是苦還是非苦呢？是空還是非空呢？是有我還是無我呢？』當時，耶舍聽到世尊說這樣的佛法，就像白色的衣服容易被染色一樣，得以遠離塵垢，獲得法眼清凈。於是，世尊又為他廣泛地宣說了苦、集、滅、道四聖諦法，於是耶舍就在座位上獲得漏盡意解，證得無學果，便立即發言回答世尊說：『如佛所說，色、受、想、行、識，乃是無常、苦、空、無我的法。』

English version: At that time, the World Honored One then comforted him with gentle words, calling out: 'Good man! Come, I am here in peace and without trouble.' At that time, Yasha, hearing the compassionate voice of the World Honored One calling him with gentle words, took off his precious shoes and placed them on the bank, crossed the Vāra River, and went to where the Buddha was, bowed at the Buddha's feet, and stood to one side. Then, the World Honored One returned to his dwelling with Yasha, laid out a seat and sat down, and then preached the Dharma accordingly to Yasha. At that time, the World Honored One said to Yasha: 'Giving and keeping precepts are the causes of being born in heaven. Although one may be free in the five desires, the cycle of rebirth has not yet been broken. Do not be joyful in your heart because of the blessings of heaven. If you now wish to cut off afflictions, remove obstacles, and attain liberation, you should cultivate the Noble Path, and you can attain the path, and you can attain Nirvana.' He also said: 'Yasha! I now ask you, is form permanent or impermanent? Is it suffering or not suffering? Is it empty or not empty? Is there a self or no self? Are feeling, perception, mental formations, and consciousness permanent or impermanent? Are they suffering or not suffering? Are they empty or not empty? Is there a self or no self?' At that time, Yasha, hearing the World Honored One speak such Dharma, was like a white garment easily dyed, able to be free from defilement and obtain the pure Dharma eye. Then, the World Honored One further extensively explained the Four Noble Truths of suffering, its origin, its cessation, and the path. Then Yasha, right there in his seat, attained the understanding of the exhaustion of outflows, attained the fruit of no more learning, and immediately spoke in reply to the World Honored One, saying: 'As the Buddha has said, form, feeling, perception, mental formations, and consciousness are impermanent, suffering, empty, and without self.'

。」世尊知彼實已得證漏盡解脫，猶著在家寶飾之衣，乃為耶舍說伽陀曰：

「若得正道，　　猶戀莊嚴；雖行梵行，　　未名息心。若能調伏，　　執杖自驚；雖婆羅門，　　是真沙門。」

爾時耶舍，宿有黠慧又證無學，才聞佛說此妙伽陀，乃自思惟：「世尊說此，正為於我猶著在家寶飾之衣。」乃白佛言：「世尊！我今于佛法中愿為沙門，世尊大慈惟見聽許。」佛言：「善來苾芻！」鬚髮自落，袈裟著身，成沙門形，儀相具足。時俱梨迦長者始及天曉，見彼左右匆匆報言：「長者子耶舍不待天曉出自捨去，今不見回，未委所至。」時俱梨迦長者聞是語已驚怪非常，乃私自念：「我子夜出，得非不正之人而相誘耶？」又問侍人：「我子所履、所服為常非常耶？」侍人對曰：「彼所常服妙衣寶履不在常處，必著隨身。」是時俱梨迦長者又復思惟：「我子耶舍著寶裝履及上妙衣，必無惡事，我今宜速諸處尋覓

現代漢語譯本：世尊知道他實際上已經證得漏盡解脫，但仍然穿著在家的華麗服飾，於是為耶舍說了偈語：『如果已經證得正道，卻仍然貪戀莊嚴；即使修行梵行，也不能算是內心平靜。如果能夠調伏自己，即使拿著棍杖也會感到驚恐；即使是婆羅門，也才是真正的沙門。』當時耶舍，因為宿世具有智慧，又已經證得無學果位，才聽到佛陀說這美妙的偈語，就自己思量：『世尊說這些，正是因為我仍然穿著在家的華麗服飾。』於是對佛陀說：『世尊！我現在在佛法中願意成為沙門，世尊大慈，希望您能允許。』佛陀說：『善來比丘！』他的鬚髮自然脫落，袈裟穿在身上，成為沙門的形象，儀態相貌都具足了。當時俱梨迦長者剛剛天亮，看到他左右的人匆匆忙忙地報告說：『長者之子耶舍不等天亮就離開了家，現在不見回來，不知道去了哪裡。』當時俱梨迦長者聽到這話，非常驚怪，就私下想：『我的兒子夜裡出去，難道是被不正當的人引誘了嗎？』又問侍從：『我兒子穿的鞋子、衣服是平常的還是不平常的？』侍從回答說：『他平常穿的華麗衣服和寶貴的鞋子不在原來的地方，一定是隨身帶著了。』這時俱梨迦長者又思量：『我的兒子耶舍穿著華麗的鞋子和上等的衣服，一定不會有壞事，我現在應該趕快到各處尋找。』

English version: The World Honored One, knowing that he had actually attained the extinction of outflows and liberation, yet still wearing the ornate clothes of a householder, then spoke a verse to Yasa: 'If one has attained the right path, yet still clings to adornment; even if practicing the pure life, one cannot be called at peace. If one can subdue oneself, even holding a staff will cause alarm; even if a Brahmin, one is a true Shramana.' At that time, Yasa, having innate wisdom and already attained the state of no-more-learning, upon hearing the Buddha speak this wonderful verse, thought to himself: 'The World Honored One is saying this because I am still wearing the ornate clothes of a householder.' Then he said to the Buddha: 'World Honored One! I now wish to become a Shramana in the Buddha's Dharma, World Honored One, with your great compassion, please grant me permission.' The Buddha said: 'Welcome, Bhikkhu!' His hair and beard naturally fell off, the robe was on his body, and he became a Shramana in form, with all the proper demeanor. At that time, the elder Kulika, just as dawn was breaking, saw his attendants hurriedly reporting: 'The elder's son Yasa left the house before dawn, and has not returned, we do not know where he has gone.' When the elder Kulika heard this, he was very surprised and thought to himself: 'My son went out at night, could he have been lured away by unscrupulous people?' He then asked the attendants: 'Are the shoes and clothes my son was wearing ordinary or unusual?' The attendants replied: 'The fine clothes and precious shoes he usually wears are not in their usual place, he must have taken them with him.' At this time, the elder Kulika thought again: 'My son Yasa is wearing fine shoes and excellent clothes, surely nothing bad has happened, I should now quickly search for him everywhere.'

。」於是令諸僮僕分頭尋覓，兼自出城門至嚩啰迦河岸訪問尋求。忽于岸邊見子所著寶裝之履，又聞彼岸有佛及將弟子于彼游止，心自思惟：「我子決定在彼而住。」時俱梨迦長者即自脫履，渡河訪覓，將至佛所，佛亦遙見知來尋子。既至佛前，睹佛光明又見異相，未及言子唯即驚歎。世尊方便承其發心，乃先諭言：「善來長者！得無疲勞？且可就坐今與汝語。」時俱梨迦長者初睹世尊威光相好，又蒙軟言慰諭，但益瞻仰全忘覓子。世尊告曰：「我有妙法，汝樂聞耶？」俱梨迦長者言：「愿佛哀愍，唯垂宣示。」佛言：「佈施、持戒生天之因，天之果報非為究竟，若斷煩惱可趣聖道。俱梨迦長者！我今問汝，色是常非常耶？是苦非苦耶？是空非空耶？有我無我耶？」又曰：「受、想、行、識是常非常耶？是苦非苦耶？是空不空耶？有我無我耶？」爾時世尊廣為解說：「汝可觀察，實言報我

現代漢語譯本於是，他命令所有僕人分頭尋找，自己也出城門到嚩啰迦河岸邊打聽。忽然在岸邊看到兒子穿的鑲有珠寶的鞋子，又聽說對岸有佛陀和他的弟子在那裡遊玩，心裡想：『我的兒子一定在那裡。』當時，俱梨迦長者就脫下鞋子，渡河去尋找，快到佛陀那裡時，佛陀也遠遠地看到他來找兒子。到了佛陀面前，看到佛陀的光明和奇異的相貌，還沒來得及說兒子，就驚歎不已。世尊爲了引導他發心，就先安慰他說：『善來長者！你沒覺得疲勞吧？先坐下，我跟你說。』當時，俱梨迦長者初次見到世尊的威嚴和美好的相貌，又受到溫和的安慰，只是更加瞻仰佛陀，完全忘記了找兒子。世尊說：『我這裡有妙法，你願意聽嗎？』俱梨迦長者說：『愿佛慈悲，請您開示。』佛陀說：『佈施、持戒是生天的原因，但天上的果報並非究竟，如果斷除煩惱就可以走向聖道。俱梨迦長者！我現在問你，色是常還是無常呢？是苦還是非苦呢？是空還是非空呢？是有我還是無我呢？』又說：『受、想、行、識是常還是無常呢？是苦還是非苦呢？是空還是非空呢？是有我還是無我呢？』這時，世尊廣泛地為他解釋：『你可以觀察，如實地告訴我。』

English version So he ordered all the servants to search separately, and he himself went out of the city gate to the bank of the Varakā River to inquire. Suddenly, he saw his son's jewel-adorned shoes on the bank, and also heard that the Buddha and his disciples were staying and wandering on the other side of the river. He thought to himself, 'My son must be there.' At that time, the elder Kulika took off his shoes and crossed the river to search. When he was about to reach the Buddha, the Buddha also saw him coming to look for his son from afar. Upon reaching the Buddha, he saw the Buddha's light and extraordinary appearance. Before he could even mention his son, he was filled with amazement. The World Honored One, in order to guide him to generate the aspiration, first comforted him, saying, 'Welcome, elder! Are you not tired? Please sit down, and I will speak with you.' At that time, the elder Kulika, having first seen the Buddha's majestic and beautiful appearance, and also receiving gentle comfort, only gazed at the Buddha with even more reverence, completely forgetting about looking for his son. The World Honored One said, 'I have a wonderful Dharma, would you like to hear it?' The elder Kulika said, 'May the Buddha have compassion and please enlighten me.' The Buddha said, 'Giving and upholding precepts are the causes of being born in the heavens, but the rewards of the heavens are not ultimate. If you cut off afflictions, you can reach the holy path. Elder Kulika! I now ask you, is form permanent or impermanent? Is it suffering or not suffering? Is it empty or not empty? Is there a self or no self?' He also said, 'Are feeling, perception, volition, and consciousness permanent or impermanent? Are they suffering or not suffering? Are they empty or not empty? Is there a self or no self?' At that time, the World Honored One extensively explained to him, 'You can observe and truthfully tell me.'

。」時俱梨迦長者曰：「我今實知色、受、想、行、識乃是無常、苦、空、無我之法。」

爾時世尊又為廣說四諦之法，時俱梨迦長者因是除去塵垢得法眼凈，身心適悅，歡喜無量。

爾時世尊知彼長者心意開解，恩愛淡薄，若見其子作沙門相必無憂苦，乃發問言：「俱梨迦！汝何因緣來至於此？」俱梨迦長者具以上事告於世尊。佛呼：「苾芻！」耶舍即出。是時長者見耶捨出作沙門形，復知漏盡，證無學果，乃作是言：「我子快哉！初能自利又能利他，使我得聞殊妙之法，遠離塵垢，法眼清凈，皆由我子獲斯妙利。」於是俱梨迦復白佛言：「我今住家，愿佛垂戒。」佛言：「善哉，善哉！我今為汝受於三歸，汝當諦受。」

佛言：「俱梨迦！汝歸依佛，歸依法，歸依僧伽，汝盡形壽不得違悔。」俱梨迦言：「我今歸依佛，歸依法，歸依僧伽。」佛言：「俱梨迦！汝今于吾受得三歸依竟，當爲世間第一優婆塞

現代漢語譯本：時俱梨迦長者說：『我現在確實知道色、受、想、行、識是無常、苦、空、無我的法則。』這時，世尊又為他廣泛地講述了四諦的道理。時俱梨迦長者因此去除了心中的塵垢，獲得了清凈的法眼，身心感到舒適愉悅，歡喜之情難以言表。這時，世尊知道這位長者心意已經開解，對世俗的恩愛也變得淡薄，如果看到他的兒子出家為沙門，必定不會感到憂愁痛苦，於是就問道：『俱梨迦！你因為什麼緣故來到這裡？』俱梨迦長者將以上的事情都告訴了世尊。佛陀呼喚：『比丘！』耶舍就走了出來。這時，長者看到耶捨出來，已經成為沙門的模樣，又知道他已經斷盡煩惱，證得了無學的果位，於是說道：『我的兒子真是太好了！他首先能夠自己得到利益，又能利益他人，使我能夠聽聞如此殊勝微妙的佛法，遠離塵垢，法眼清凈，這一切都是因為我的兒子才獲得瞭如此美好的利益。』於是，俱梨迦又對佛說：『我現在還住在家裡，希望佛陀能夠為我授戒。』佛陀說：『好啊，好啊！我現在為你受三歸依，你應當認真接受。』佛陀說：『俱梨迦！你歸依佛，歸依法，歸依僧伽，你終身都不能違背悔改。』俱梨迦說：『我現在歸依佛，歸依法，歸依僧伽。』佛陀說：『俱梨迦！你現在從我這裡受了三歸依，應當成為世間第一優婆塞。』

English version: The elder Kulika said, 'I now truly understand that form, feeling, perception, mental formations, and consciousness are impermanent, suffering, empty, and without self.' At that time, the World Honored One further extensively explained the Four Noble Truths. Because of this, the elder Kulika removed the defilements from his mind, attained the pure Dharma eye, and felt comfortable and joyful in body and mind, with immeasurable happiness. At that time, the World Honored One knew that the elder's mind was enlightened, and his attachment to worldly love had diminished. If he saw his son become a monk, he would not feel sorrow or pain. Therefore, he asked, 'Kulika! What is the reason for your coming here?' The elder Kulika told the World Honored One all the above matters. The Buddha called out, 'Bhikkhu!' Yasha then came out. At that time, the elder saw Yasha come out in the form of a monk, and also knew that he had exhausted his defilements and attained the fruit of no-more-learning. He then said, 'My son is truly wonderful! He is first able to benefit himself and also benefit others, enabling me to hear such wonderful and profound Dharma, to be free from defilements, and to have a pure Dharma eye. All of this is because of my son that I have obtained such wonderful benefits.' Then, Kulika again said to the Buddha, 'I am now living at home, and I wish that the Buddha would give me precepts.' The Buddha said, 'Good, good! I will now give you the Three Refuges, you should receive them attentively.' The Buddha said, 'Kulika! You take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha, and you must not violate or regret this for the rest of your life.' Kulika said, 'I now take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha.' The Buddha said, 'Kulika! You have now received the Three Refuges from me, and you shall be the first lay disciple in the world.'

。」爾時俱梨迦蒙佛為說種種之法，乃得遠塵離垢，法眼清凈；又蒙與受三自歸已，心意泰然，歡喜無量，即白佛言：「我于來日就自居舍備齋供養，唯愿世尊及聖眾等，慈悲愍念同賜降赴。」佛即默然。時俱梨迦知佛受請，歡喜踴躍，旋繞三匝，禮佛而退。

彼俱梨迦既請佛已，速至家中告彼妻子男女並諸眷屬：「彼耶舍夜出渡嚩啰迦河，投佛出家已作沙門，兼已得證阿羅漢果。我尋耶舍亦到于彼，便蒙世尊為我說法，獲離塵垢得法眼凈，又為我受三自歸法；我已請佛來日供養，佛與聖眾必來降赴，汝諸眷屬今當爲我速凈舍宅，香水灑地無令塵坌，及速備辦種種飲食，乃至香花供養之具，汝等專至亦獲大利。」

既至來朝，明相現已，家內營辦一一皆畢，俱梨迦長者即于庭際執爐焚香，遙白世尊：「飲食已辦，愿佛垂降。」

爾時世尊即告拘抳：「諸羅漢等，可共往赴俱梨迦請

現代漢語譯本：當時，俱梨迦聽聞佛陀為他宣講各種佛法，便得以遠離塵垢，獲得清凈的法眼；又蒙受佛陀授予三皈依后，內心安泰，歡喜無量，隨即對佛陀說道：『我將於明日在自己的住所備辦齋飯供養，唯愿世尊及諸聖眾，慈悲憐憫，一同降臨赴宴。』佛陀默然不語。當時，俱梨迦知道佛陀接受了他的邀請，歡喜雀躍，繞佛三圈，禮拜後退下。那俱梨迦邀請佛陀后，迅速回到家中，告訴他的妻子兒女以及所有眷屬：『那耶舍昨夜出走，渡過嚩啰迦河，投奔佛陀出家，已經成為沙門，並且已經證得阿羅漢果位。我追尋耶舍也到了那裡，便蒙受世尊為我說法，得以遠離塵垢，獲得清凈的法眼，又為我授予三皈依法；我已經邀請佛陀明日來接受供養，佛陀與諸聖眾必定會降臨赴宴，你們所有眷屬現在應當為我迅速清掃房屋，用香水灑地，不要讓塵土飛揚，並且迅速準備各種飲食，乃至香花供養的器具，你們專心致志也能獲得大利益。』到了第二天早上，天剛亮，家中一切準備就緒，俱梨迦長者便在庭院中拿著香爐焚香，遙向世尊稟告：『飲食已經備好，愿佛陀降臨。』當時，世尊便告訴拘抳：『諸位羅漢，可以一同前往赴俱梨迦的邀請。』

English version: At that time, Kulika, having heard the Buddha expound various teachings, was able to be free from defilement and attain a pure Dharma eye. Furthermore, having received the Three Refuges, his mind was at peace, and he was filled with immeasurable joy. He then said to the Buddha, 'I will prepare a meal offering at my residence tomorrow. I beseech the World Honored One and the holy assembly to compassionately come and accept my invitation.' The Buddha remained silent. At that time, Kulika knew that the Buddha had accepted his invitation, and he was overjoyed, circumambulating the Buddha three times, bowing, and then retreating. After Kulika had invited the Buddha, he quickly returned home and told his wife, children, and all his relatives, 'That Yasha left last night, crossed the Varaka River, and joined the Buddha's order, becoming a Shramana, and has already attained the Arhatship. I followed Yasha and also went there, and I was fortunate to have the World Honored One preach the Dharma to me, enabling me to be free from defilement and attain a pure Dharma eye. He also bestowed upon me the Three Refuges. I have invited the Buddha to accept my offering tomorrow, and the Buddha and the holy assembly will surely come. All of you, my relatives, should now quickly clean the house, sprinkle the ground with fragrant water to prevent dust from flying, and quickly prepare various foods, as well as incense and flowers for offerings. If you are dedicated, you will also receive great benefits.' When the next morning arrived, and the dawn had broken, everything in the house was prepared. The elder Kulika then held an incense burner in the courtyard, burned incense, and remotely informed the World Honored One, 'The food is ready, may the Buddha come.' At that time, the World Honored One then said to Kaundinya, 'All of you Arhats, you may go together to accept Kulika's invitation.'

。」又告耶舍曰：「汝歸本家形服非舊，母親眷屬心必悲惱，汝今出家已證無學，宜以方便化令歡喜。」佛誡敕已，即與同詣家中受食。時俱梨迦長者立於門首颙望佛至，佛既至門，俱梨迦長者頂禮佛足，焚香迎引至第二門；時耶舍母及乳母眷屬悉出迎接，初睹世尊相好端嚴，威光殊異，又見耶舍及諸羅漢法服嚴身，威儀詳審，凡諸進止有殊異道，圍繞瞻仰歡喜無極。俱梨迦長者請佛就座，諸羅漢等亦復就座，是時長者與諸眷屬次第禮足，禮畢瞻仰，各住一面。

爾時世尊為耶舍母及諸眷屬，如應說法使其歡喜，又令發起菩提之心，乃告之曰：「佈施、持戒得生天上，雖復快樂未出輪迴，欲出輪迴當斷煩惱，于生滅法而須了知。汝等諦聽，深心思惟，我今為汝分別廣說。」

佛言：「色是無常，是苦，是空，是無我法。」又言：「受、想、行、識是無常，是苦，是空，是無我法。汝等知否？」如是世尊廣為分別

現代漢語譯本：佛陀又告訴耶舍說：『你回到家后，衣著打扮與從前不同，你的母親和親屬必定會感到悲傷和煩惱。你現在已經出家，並且證得了無學果位，應該用方便的方法讓他們歡喜。』佛陀告誡完畢，就和耶舍一同前往他家接受供養。當時，俱梨迦長者站在門口，翹首盼望佛陀的到來。佛陀到達門口后，俱梨迦長者頂禮佛足，焚香迎接，將佛陀引入第二道門。這時，耶舍的母親和乳母以及其他親屬都出來迎接。他們初次見到世尊相貌莊嚴美好，威光殊勝，又看到耶舍和各位羅漢身穿僧袍，威儀詳和，一舉一動都與常人不同，他們圍繞著佛陀和羅漢們瞻仰，歡喜無比。俱梨迦長者請佛陀入座，各位羅漢也依次入座。這時，長者和他的親屬們依次禮拜佛足，禮拜完畢，他們瞻仰著佛陀，各自站立在一旁。這時，世尊為耶舍的母親和親屬們，根據他們的根器說法，使他們歡喜，又讓他們發起菩提之心，於是告訴他們說：『佈施、持戒可以升到天上，雖然快樂，但仍然沒有脫離輪迴。想要脫離輪迴，就應當斷除煩惱，對於生滅的法要有所瞭解。你們仔細聽，深入思考，我現在為你們分別詳細解說。』佛陀說：『色是無常的，是苦的，是空的，是無我的法。』又說：『受、想、行、識是無常的，是苦的，是空的，是無我的法。你們知道嗎？』世尊就這樣廣泛地為他們分別解說。

English version: Then the Buddha said to Yasa, 'When you return home, your appearance and clothing will be different from before. Your mother and relatives will surely feel sad and distressed. Now that you have left home and attained the state of no-more-learning, you should use skillful means to make them happy.' After the Buddha had instructed him, he went with Yasa to his home to receive offerings. At that time, the elder Kulika stood at the gate, eagerly awaiting the Buddha's arrival. When the Buddha arrived at the gate, Kulika bowed at the Buddha's feet, burned incense, and welcomed him to the second gate. Then, Yasa's mother, his nurse, and other relatives came out to greet them. When they first saw the World Honored One's dignified and beautiful appearance, and his extraordinary radiance, and then saw Yasa and the other Arhats wearing monastic robes, with dignified and peaceful manners, and every movement different from ordinary people, they surrounded the Buddha and the Arhats, gazing at them with boundless joy. The elder Kulika invited the Buddha to take a seat, and the Arhats also took their seats in turn. Then, the elder and his relatives bowed at the Buddha's feet in turn. After bowing, they gazed at the Buddha, each standing to one side. At that time, the World Honored One, for the sake of Yasa's mother and relatives, preached the Dharma according to their capacities, making them happy, and also causing them to generate the Bodhi mind. He then told them, 'Giving and keeping precepts can lead to rebirth in the heavens. Although there is happiness, one has not yet escaped the cycle of rebirth. If you wish to escape the cycle of rebirth, you should cut off afflictions and understand the nature of arising and ceasing. Listen carefully and contemplate deeply. I will now explain it to you in detail.' The Buddha said, 'Form is impermanent, is suffering, is empty, and is without self.' He also said, 'Feeling, perception, mental formations, and consciousness are impermanent, are suffering, are empty, and are without self. Do you understand?' In this way, the World Honored One extensively explained it to them.

。時耶舍母及乳母等，皆已宿植善本，今遇世尊為說妙法，如潔白衣染成眾色，隨其所染皆得鮮妙，耶舍母等亦復如是。世尊乃至廣為演說苦、集、滅、道四聖諦法，耶舍母等不起于座得法眼凈，斷除貪愛離諸疑惑，而於諸法知見無礙，即從座起住立佛前白言：「世尊！五蘊、三毒，苦、空、無我、無常之法，我已實知。」

爾時世尊即為受其三歸。受三歸竟，歡喜踴躍禮謝于佛，而又白言：「食時已至。」佛即默然。於是長者及耶舍母，悉持所辦上妙香美種種飲食，自手奉上佛及聖眾。佛與聖眾食畢，澡盥清凈已竟，是時長者及耶舍母，即于佛前各坐卑座，請佛說法；佛即化利，令心歡喜。時俱梨迦長者與耶舍母等，復白佛言：「我有少疑，欲伸啟問，愿佛開說，斷我等疑

現代漢語譯本：當時耶舍的母親和乳母等人，都已在過去種下善根，如今遇到世尊為他們宣說微妙的佛法，就像潔白的衣服被染上各種顏色，隨著所染的顏色都變得鮮艷美好，耶舍的母親等人也是如此。世尊甚至廣泛地為他們演說苦、集、滅、道四聖諦的佛法，耶舍的母親等人在座位上就獲得了法眼清凈，斷除了貪愛，離開了各種疑惑，對於一切法都了知通達，沒有障礙。她們立即從座位上站起來，站在佛前說道：『世尊！五蘊、三毒，苦、空、無我、無常的道理，我們已經真實地瞭解了。』這時，世尊就為她們授了三皈依。受完三皈依后，她們歡喜踴躍，向佛禮拜感謝，又說道：『用餐的時間到了。』佛就默然不語。於是，長者和耶舍的母親，都拿出準備好的上等美味的各種食物，親自奉獻給佛和聖眾。佛和聖眾用完餐，洗漱乾淨后，這時，長者和耶舍的母親，就在佛前各自坐到較低的座位上，請求佛說法；佛就用教化使他們受益，讓他們內心歡喜。當時，俱梨迦長者和耶舍的母親等人，又對佛說：『我們有一些疑惑，想要請教，希望佛能開示，解除我們的疑惑。』

English version: At that time, Yashas's mother and wet nurses, etc., had all planted good roots in the past. Now, encountering the World Honored One who expounded the wonderful Dharma, it was like pure white clothes being dyed with various colors, each color making them vibrant and beautiful. Yashas's mother and others were the same. The World Honored One even extensively expounded the Four Noble Truths of suffering, its cause, its cessation, and the path. Yashas's mother and others, without rising from their seats, attained the purity of the Dharma Eye, cutting off greed and love, leaving behind all doubts, and having unobstructed knowledge and understanding of all dharmas. They immediately rose from their seats, stood before the Buddha, and said: 'World Honored One! We have truly understood the principles of the five aggregates, the three poisons, suffering, emptiness, non-self, and impermanence.' At that time, the World Honored One then bestowed upon them the Three Refuges. After receiving the Three Refuges, they were filled with joy and gratitude, bowing to the Buddha in thanks, and then said: 'It is time for the meal.' The Buddha remained silent. Thereupon, the elder and Yashas's mother brought forth the prepared superior and delicious foods of various kinds, personally offering them to the Buddha and the Sangha. After the Buddha and the Sangha had finished their meal and washed themselves clean, the elder and Yashas's mother each sat on lower seats before the Buddha, requesting the Buddha to preach the Dharma; the Buddha then transformed them, causing their hearts to rejoice. At that time, the elder Kulika and Yashas's mother, etc., again said to the Buddha: 'We have some doubts that we wish to ask. We hope the Buddha will enlighten us and resolve our doubts.'

。今我子耶舍，當有何因而獲是果，乃於家中忽發此心，會遇世尊為說妙法，而得法服莊嚴其身，獲諸漏盡證羅漢果？」

爾時世尊告長者等言：「過去世時波羅奈國，不近不遠有一仙人，于彼而住，有慈悲心利益眾生，恒入城中持缽乞食。時彼仙人會於一日，於四衢道見一死蟲，睹其壞爛，又復臭穢，過往之者不可瞻近，彼仙忽起思念：『我身無常，不異於此。』遂于輪迴而生厭離。當此之時有一童子亦見死蟲，同彼仙人厭輪迴苦。而彼仙人及以童子既厭輪迴，後勤修習解脫正道。彼仙人者即我身是，彼童子者即耶舍是。是故耶舍今遇於我，得聞妙法證無學果。」於是俱梨迦長者及諸眷屬，聞佛說已，歡喜信受禮謝而退。於是世尊將諸聖眾，還歸鹿野仙人住處。

爾時俱梨迦復有四子：一名布啰努；二名尾摩羅；三名誐鑁缽帝；四名蘇摩斛

現代漢語譯本：現在我的兒子耶舍，究竟是什麼原因讓他獲得這樣的果報，竟然在家中忽然生起出家修道的心，又恰好遇到世尊為他宣說微妙的佛法，從而得以披上法衣莊嚴自身，最終斷盡煩惱證得阿羅漢果呢？當時，世尊告訴長者們說：『在過去世，波羅奈國不遠的地方住著一位仙人，他心懷慈悲，利益眾生，經常進城托缽乞食。有一天，這位仙人在十字路口看到一隻死蟲，它已經腐爛，散發著惡臭，路過的人都不敢靠近。仙人忽然想到：『我的身體也是無常的，和這死蟲沒有什麼不同。』於是對輪迴產生了厭離之心。當時，有一個童子也看到了這隻死蟲，和仙人一樣厭惡輪迴的痛苦。仙人和童子都厭惡輪迴后，就精勤修習解脫的正道。那位仙人就是我的前身，那個童子就是耶舍。所以耶舍今天遇到我，聽聞微妙的佛法，證得了無學果。』於是，俱梨迦長者和他的眷屬們聽了佛的說法后，都歡喜信受，禮拜感謝後退下。之後，世尊帶領眾聖弟子，返回鹿野苑仙人居住的地方。當時，俱梨迦還有四個兒子：一個叫布啰努，一個叫尾摩羅，一個叫誐鑁缽帝，一個叫蘇摩斛。

English version: Now, my son Yasa, what cause led him to attain such a result, that he suddenly developed this aspiration at home, and then encountered the World Honored One who expounded the wonderful Dharma for him, thus enabling him to adorn himself with the Dharma robes, and ultimately exhaust all defilements and attain the Arhat fruit? At that time, the World Honored One told the elders, 'In a past life, in the country of Varanasi, not far away, there lived an ascetic who had a compassionate heart and benefited all beings. He would regularly enter the city to beg for food. One day, this ascetic saw a dead insect at a crossroads. It was rotten and foul-smelling, and passersby dared not approach it. The ascetic suddenly thought, 『My body is impermanent, no different from this.』 Thus, he developed a sense of revulsion towards the cycle of rebirth. At that time, a young boy also saw the dead insect and, like the ascetic, loathed the suffering of rebirth. Both the ascetic and the boy, having grown weary of rebirth, diligently practiced the path of liberation. That ascetic was my past self, and that boy was Yasa. Therefore, Yasa has met me today, heard the wonderful Dharma, and attained the fruit of no-more-learning.』 Thereupon, Elder Kulika and his family members, having heard the Buddha's teachings, joyfully accepted them, bowed in gratitude, and withdrew. After that, the World Honored One led the assembly of holy disciples back to the place where the ascetics resided in the Deer Park. At that time, Kulika also had four sons: one named Purnu, one named Vimala, one named Gavampati, and one named Somahuka.

。見彼耶舍投佛出家證羅漢果，咸作斯念：「我等云何猶戀貪愛不求解脫？」又復思惟：「若今世間無最上覺，復有何人說最上法？我等輪迴無能斷絕，今值佛法宜生正信，當共舍家如彼耶舍以求解脫。」於是布啰努等兄弟四人，出波羅奈國同詣佛所，頂禮佛足卻住一面，而白佛言：「我俱梨迦子，耶舍之弟，今來投佛，欲為沙門，唯愿世尊慈愍聽許。」

爾時世尊即令弟子與剃鬚發、著袈裟衣。既為沙門，又與說法。佛言：「布啰努！汝為沙門，當行苦行攝心不亂，求真諦法令心無我，而於諸法決定了知，盡生死源永斷輪轉，以趣解脫。」時布啰努等聞佛世尊說是法已，正信決定精勤修習，獲諸漏盡，得心解脫，所作已作，梵行已立，我生已滅，永斷輪迴，證羅漢果。是時乃有十大阿羅漢

現代漢語譯本：看到耶舍投奔佛陀出家並證得羅漢果，他們都這樣想：『我們為什麼還留戀貪愛，不尋求解脫呢？』他們又思考：『如果現在世間沒有最上覺悟者，又有什麼人能宣說最上之法呢？我們輪迴不止，無法斷絕。現在遇到佛法，應該生起真正的信心，應當像耶舍那樣一起捨棄家庭，以求解脫。』於是，布啰努等四兄弟，離開波羅奈國，一同前往佛陀所在之處，頂禮佛足後站立在一旁，對佛陀說：『我們是俱梨迦的兒子，耶舍的弟弟，現在來投奔佛陀，想要成為沙門，希望世尊慈悲允許。』當時，世尊就讓弟子為他們剃除鬚髮，穿上袈裟。他們成為沙門后，佛陀又為他們說法。佛陀說：『布啰努！你既然成為沙門，就應當修行苦行，攝持心念不散亂，尋求真諦，使心無我，對於一切法都要徹底瞭解，斷絕生死根源，永遠斷除輪迴，以趨向解脫。』當時，布啰努等人聽聞佛陀所說的法后，正信堅定，精勤修習，最終獲得諸漏已盡，心得解脫，該做的已經做完，清凈的修行已經建立，我生已經滅盡，永遠斷絕輪迴，證得羅漢果。這時，才有了十位阿羅漢。

English version: Seeing Yasha renounce his home to follow the Buddha and attain Arhatship, they all thought, 'Why are we still attached to greed and love, not seeking liberation?' They further pondered, 'If there were no supreme enlightened one in the world now, who would preach the supreme Dharma? Our cycle of rebirth would be endless, with no way to break free. Now that we have encountered the Buddha's teachings, we should generate true faith and, like Yasha, renounce our homes together to seek liberation.' Thereupon, the four brothers, including Purnu, left the country of Varanasi and went together to where the Buddha was. They bowed at the Buddha's feet and stood to one side, saying to the Buddha, 'We are the sons of Kulika, Yasha's younger brothers. We have come to follow the Buddha and wish to become Shramanas. We beseech the World Honored One to compassionately grant us permission.' At that time, the World Honored One instructed his disciples to shave their heads and beards and to dress them in robes. After they became Shramanas, the Buddha preached the Dharma to them. The Buddha said, 'Purnu! Since you have become a Shramana, you should practice asceticism, control your mind so it is not scattered, seek the truth, make your mind selfless, and thoroughly understand all dharmas. Cut off the source of birth and death, forever end the cycle of rebirth, and strive for liberation.' At that time, after Purnu and the others heard the Dharma preached by the World Honored One, their true faith was firm, and they diligently practiced. They finally attained the end of all outflows, their minds were liberated, what needed to be done was done, their pure practice was established, their births were extinguished, they forever ended the cycle of rebirth, and they attained Arhatship. At this time, there were ten Arhats.

。

爾時波羅奈國中復有大族諸長者子正五十人，與俱梨迦子常為朋友，忽聞俱梨迦子耶舍及布啰努等隨佛出家證於道果，咸作是念：「彼長者子耶舍及布啰努等，種族尊勝巨富難倫，聰慧過人端嚴罕匹，常受快樂無諸苦惱，猶能捨家學道以求解脫，我等云何猶顧戀耶？」諸長者子作是念已，出波羅奈國同詣佛所，至佛所已頂禮佛足住立一面，諸長者子同白佛言：「我諸長者子正五十人，今欲于佛法出家而為沙門，愿佛慈悲哀愍聽許。」佛言：「善哉！汝長者子，舍家為道今正是時。」即令弟子與剃鬚發、著袈裟衣，度為沙門。是時世尊又與說法，令求勝果。佛言：「汝長者子！各各舍家為沙門者，當須一身行於苦行，攝心不亂求真諦法，令心無我，而於諸法決定了知，盡生死源永斷輪轉，以趣解脫

現代漢語譯本那時，在波羅奈國中，又有五十位大家族的長老之子，他們與俱梨迦的兒子們是朋友。他們忽然聽說俱梨迦的兒子耶舍和布啰努等人跟隨佛陀出家，並證得了道果，都這樣想：『那些長老之子耶舍和布啰努等人，出身高貴，財富無比，聰明過人，相貌端莊，常常享受快樂，沒有痛苦煩惱，尚且能捨棄家庭學道以求解脫，我們為什麼還要留戀世俗呢？』這些長老之子這樣想后，就離開波羅奈國，一同前往佛陀所在的地方。到了佛陀那裡，他們頂禮佛足，站在一旁。這些長老之子一同對佛陀說：『我們這些長老之子共五十人，現在想在佛法中出家，成為沙門，希望佛陀慈悲，憐憫允許。』佛陀說：『很好！你們這些長老之子，捨棄家庭追求真理，現在正是時候。』佛陀就讓弟子們為他們剃除鬚髮，穿上袈裟，度他們為沙門。這時，世尊又為他們說法，讓他們追求更高的果位。佛陀說：『你們這些長老之子！各自捨棄家庭成為沙門，應當獨自修行苦行，收攝心念不散亂，追求真諦之法，使心中沒有我執，從而對一切法有決定性的瞭解，斷絕生死之源，永遠脫離輪迴，從而走向解脫。』

English version At that time, in the country of Varanasi, there were also fifty sons of great families and elders, who were friends with the sons of Kulika. They suddenly heard that Kulika's sons, Yashas and Purnu, had left home to follow the Buddha and had attained the fruit of the path. They all thought, 'Those sons of elders, Yashas and Purnu, are of noble birth, immensely wealthy, exceptionally intelligent, and of rare beauty. They constantly enjoy happiness without suffering. Yet, they were able to leave their homes to study the Way in order to seek liberation. Why should we still be attached to worldly things?' After these sons of elders had this thought, they left the country of Varanasi and went together to where the Buddha was. Having arrived at the Buddha's place, they bowed at his feet and stood to one side. The sons of elders together said to the Buddha, 'We, the fifty sons of elders, now wish to leave home in the Buddha's Dharma and become Shramanas. We hope that the Buddha will be compassionate and merciful and grant us permission.' The Buddha said, 'Excellent! You sons of elders, leaving home for the Way, now is the right time.' He then instructed his disciples to shave their heads and beards, put on the robes, and ordain them as Shramanas. At that time, the World Honored One also preached the Dharma to them, urging them to seek higher attainments. The Buddha said, 'You sons of elders! Each of you who has left home to become a Shramana must practice asceticism alone, gather your minds without distraction, seek the true Dharma, make your minds free from self, and thereby have a definite understanding of all dharmas, exhaust the source of birth and death, forever break free from the cycle of rebirth, and thus move towards liberation.'

。」諸長者子得聞世尊說是法已，正信決定精勤修習，獲盡諸漏心得解脫，所作已作，梵行已立，我生已滅，永斷輪迴，悉皆證得阿羅漢果。於是世間始有六十大阿羅漢。

爾時世尊觀諸弟子而告之曰：「我從無量劫來勤行精進，乃於今日得成正覺，正為一切眾生解諸繫縛，汝等今日悉於我處得聞正法，漏盡解脫，三明、六通皆已具足，天上、人間離其繫縛，可與眾生為最福田，宜行慈愍隨緣利樂。」所言未竟，時彼罪魔名摩拏嚩迦即便遙知：「今日瞿曇沙門與諸弟子在鹿野苑中而共商議，謂言：『汝等天上、人間得離繫縛，宜各隨緣而行利樂。』我今若不令其惑亂，必定化盡世間眾生

現代漢語譯本：諸位長者之子聽聞世尊宣說此法后，以堅定的正信精勤修習，最終斷盡一切煩惱，心得解脫。他們所應做的已經完成，清凈的修行已經確立，生死輪迴已經終結，永遠斷絕了輪迴，全部證得了阿羅漢果位。此時，世間才開始有了六十位大阿羅漢。那時，世尊觀察著他的弟子們，並告訴他們說：『我從無量劫以來勤奮修行，才在今日成就正覺，正是爲了解脫一切眾生的束縛。你們今日在我這裡聽聞正法，斷盡煩惱，獲得解脫，三明、六通都已具備，在天上和人間都已脫離束縛，可以成為眾生最殊勝的福田，應當以慈悲之心隨順因緣，利益安樂眾生。』話音未落，當時名為摩拏嚩迦的罪惡魔王便遙知：『今日瞿曇沙門與他的弟子們在鹿野苑中共同商議，說：『你們在天上和人間都已脫離束縛，應當各自隨順因緣而行利益安樂之事。』我若不使他們迷惑混亂，必定會使世間眾生全部被度化。』

English version: The sons of the elders, having heard the World Honored One preach this Dharma, with firm faith and diligent practice, attained the complete cessation of all defilements, and their minds were liberated. What needed to be done was done, the pure conduct was established, their cycle of birth and death was extinguished, they had forever cut off the cycle of rebirth, and all had attained the fruit of Arhatship. At that time, the world began to have sixty great Arhats. Then, the World Honored One observed his disciples and said to them, 'I have diligently practiced for countless eons, and only today have I attained perfect enlightenment, precisely to liberate all beings from their bonds. Today, you have heard the true Dharma from me, have exhausted your defilements, and have attained liberation. You have fully acquired the three insights and six supernormal powers. You are free from bonds in heaven and on earth, and can be the most blessed field of merit for all beings. You should practice compassion and follow conditions to bring benefit and joy.' Before he had finished speaking, the evil demon named Manavaka immediately knew from afar, 'Today, the Shramana Gautama and his disciples are discussing in the Deer Park, saying, 'You are free from bonds in heaven and on earth, and should each follow conditions to bring benefit and joy.' If I do not confuse and bewilder them, they will surely convert all beings in the world.'

。」

時彼罪魔摩拏嚩迦，自變其身同世間人，如展臂頃即至佛所，住立佛前說伽陀曰：

「汝解脫相非解脫，　　得此解脫非沙門；汝今自處大系縛，　　當欲解脫於何人？」

爾時世尊知是罪魔摩拏嚩迦來相惑亂，徒自作業何能壞我，即說伽陀答罪魔曰：

「我于天上及人間，　　已能解脫諸繫縛；乃至無學離繫縛，　　汝之罪魔不能破。」

時魔摩拏嚩迦聞是語已，即自思惟：「此瞿曇沙門知他心事，必不能亂。」唯自苦惱隱沒而退。爾時世尊告諸苾芻：「我已語汝：『汝等已於天上、人間離諸繫縛，可愍念眾生而行化導。』汝等速去。」時諸羅漢奉佛教敕禮辭而去。

爾時世尊與諸羅漢皆離鹿苑適悅之地，佛即獨行往詣西曩野你聚落、烏魯尾螺池邊迦啰波娑林下經行宴坐。時聚落中有六十賢眾，在西曩野你中將諸妓女及彼音樂，日日作樂無有停罷。忽有一女於此快樂心生厭離，舍眾逃避不知所至

現代漢語譯本當時，罪魔摩拏嚩迦將自己變成和世間人一樣的樣子，像伸一下手臂的時間就到了佛陀那裡，站在佛陀面前說了偈語：『你所說的解脫並非真正的解脫，你得到的這種解脫也不是沙門應有的；你現在自己身處巨大的束縛之中，又想去解脫什麼人呢？』這時，世尊知道這是罪魔摩拏嚩迦來迷惑擾亂，他徒勞地造作也無法破壞我，於是就用偈語回答罪魔說：『我已經在天上和人間解脫了一切束縛；甚至已經達到了無學位的離繫縛境界，你的罪魔之力是無法破壞我的。』當時，魔摩拏嚩迦聽到這些話后，就自己思量：『這個瞿曇沙門知道別人的心思，一定無法擾亂他。』於是自己苦惱地隱沒退去。這時，世尊告訴眾比丘：『我已經告訴你們：『你們已經在天上、人間解脫了一切束縛，可以憐憫眾生而進行教化引導。』你們快去吧。』當時，眾羅漢接受佛陀的教誨，行禮告退離去。這時，世尊和眾羅漢都離開了鹿苑這個令人愉悅的地方，佛陀獨自前往西曩野你聚落、烏魯尾螺池邊的迦啰波娑樹林下經行休息。當時，聚落中有六十位賢士，在西曩野你中帶著各種樂器和音樂，每天都進行娛樂，沒有停止。忽然，有一位女子對這種快樂心生厭倦，捨棄眾人逃離，不知去向。

English version At that time, the sinful demon Manavaka transformed himself into the likeness of a common person. In the time it takes to stretch out an arm, he arrived at the Buddha's place, stood before him, and spoke this verse: 'Your so-called liberation is not liberation, and the liberation you have attained is not that of a true ascetic. You are now in a state of great bondage, so whom do you intend to liberate?' Then, the World Honored One, knowing that this was the sinful demon Manavaka coming to confuse and disturb him, and that his futile actions could not harm him, replied to the demon with a verse: 'I have already liberated myself from all bonds in the heavens and on earth. I have even reached the state of no-more-learning, free from all bonds. Your demonic power cannot break me.' When the demon Manavaka heard these words, he thought to himself, 'This ascetic Gautama knows the thoughts of others; he cannot be disturbed.' So, he retreated in distress and vanished. Then, the World Honored One said to the monks, 'I have already told you, 「You have already freed yourselves from all bonds in the heavens and on earth. You should have compassion for all beings and go forth to guide them.」 Go now quickly.' Then, the Arhats, receiving the Buddha's teachings, bowed and departed. At that time, the World Honored One and the Arhats all left the pleasant Deer Park. The Buddha went alone to the village of Sinanayani, to the Karapasa grove by the Uruvilva pond, where he walked and rested. In the village, there were sixty wise men who, in Sinanayani, with various instruments and music, made merry every day without ceasing. Suddenly, a woman grew weary of this pleasure, abandoned the group, and fled, her whereabouts unknown.

。時六十賢眾善根成熟，因尋此女入迦啰波娑林，忽于樹下見佛世尊，驚訝非常互相謂曰：「今此沙門，身如金山光明晃耀，面目端正諸相具足，吉祥尊貴無有倫匹。」嘆不能已，即前行詣而發問言：「沙門！止此還曾見一女人來否？」佛言：「賢眾！此處寂靜非女所游。汝今來此為尋女人，何不自為尋其身耶？」是時賢眾聞佛所說，即有省悟乃知前非，而答佛言：「我等先尋女人，誠是過咎；今自尋身，愿垂指示。」佛言：「賢眾！汝既如是，且可安坐，我今為汝宣說法要。」是賢眾等即禮佛足退坐一面。

佛言：「賢眾！佈施、持戒生天之因，雖復快樂非為究竟，若求出離當斷煩惱，亦復分別生滅之法。」時彼賢眾才聞是說蓋障即除，心內思惟歡喜無量。佛知其意，即為廣說苦、集、滅、道四聖諦法

現代漢語譯本：當時，六十位賢者善根成熟，因為尋找這個女子而進入迦啰波娑林。忽然在樹下看見佛陀世尊，他們非常驚訝，互相說道：『現在這位沙門，身體像金山一樣光明閃耀，面容端正，各種相好都具備，吉祥尊貴，無人能比。』他們讚歎不已，就上前去詢問說：『沙門！你在這裡有沒有看見一個女人來過？』佛陀說：『賢者們！這裡寂靜，不是女人會來的地方。你們現在來這裡是爲了尋找女人，為什麼不自己尋找自己的身呢？』當時，賢者們聽了佛陀所說，立刻有所領悟，知道自己之前的錯誤，於是回答佛陀說：『我們之前尋找女人，確實是過錯；現在我們自己尋找自身，希望您能指示。』佛陀說：『賢者們！你們既然這樣想，就先坐下，我現在為你們宣說佛法要義。』這些賢者們就禮拜佛足，退到一旁坐下。佛陀說：『賢者們！佈施、持戒是生天的原因，雖然快樂但不是究竟的，如果想要解脫，應當斷除煩惱，也要分別生滅的法則。』當時，那些賢者們才聽到這些話，心中的障礙立刻消除，內心思惟，歡喜無量。佛陀知道他們的心意，就為他們廣泛地宣說了苦、集、滅、道四聖諦的道理。

English version: At that time, sixty wise men, their roots of goodness matured, entered the Karapasa forest in search of this woman. Suddenly, under a tree, they saw the World Honored One, the Buddha. They were extremely surprised and said to each other, 'This Shramana now, his body shines like a golden mountain, his face is upright, all the marks of excellence are complete, auspicious and noble, without equal.' They praised him endlessly, then went forward and asked, 'Shramana! Have you seen a woman come here?' The Buddha said, 'Wise ones! This place is quiet, not a place where women would roam. You have come here to seek a woman, why not seek your own self?' At that time, the wise men, hearing what the Buddha said, immediately had an awakening and knew their previous mistake. They then answered the Buddha, 'We were previously seeking a woman, indeed it was a fault; now we seek our own self, we hope you will guide us.' The Buddha said, 'Wise ones! Since you think this way, please sit down, I will now explain the essential teachings of the Dharma for you.' These wise men then bowed at the Buddha's feet and retreated to sit on one side. The Buddha said, 'Wise ones! Giving and upholding precepts are the causes of being born in heaven, although joyful, they are not ultimate. If you seek liberation, you should cut off afflictions, and also discern the laws of arising and ceasing.' At that time, as soon as those wise men heard these words, the obstacles in their hearts were immediately removed, and they thought within, with immeasurable joy. The Buddha, knowing their intentions, then extensively explained the Four Noble Truths of suffering, its cause, its cessation, and the path.

。彼賢眾等如潔白衣易染眾色，隨彼所染皆得鮮好，而賢眾等即于座上證四聖諦微妙之理——既于諸法而得知見，貪愛息滅疑惑永斷，乃于佛法證四無畏——即從座起偏袒右肩，合掌向佛而作是言：「唯愿世尊！慈哀知察，我歸依佛、歸依法、歸依僧，自今已去永不殺生，畢身奉持優婆塞戒。」時六十賢眾，於世尊所得聞法已，頂禮佛足歡喜而退。

佛說眾許摩訶帝經卷第九

爾時世尊度彼六十賢眾已，復思何人先可受化，乃憶西曩野你聚落之中，有難那及長女並眷屬等堪先受化。憶念：「我昔苦行去時經過彼舍，時難那及長女並眷屬等，共持乳粥及酥蜜等來獻於我。今觀彼等根緣已熟，堪可化度。」作是念已，世尊翌日伺候食時，執持應器入西曩野你聚落之中，次第乞食至難那舍。時彼難那及長女等，見佛至門踴躍歡喜，即謂佛曰：「善來世尊！聖體安否？世尊大慈，暫過我舍

現代漢語譯本那些賢者們就像潔白的衣服容易被染上各種顏色一樣，隨著所染的顏色都變得鮮艷美好。而這些賢者們就在座位上證悟了四聖諦的微妙道理——他們對一切法有了正確的認識和見解，貪愛止息，疑惑永遠斷除，從而在佛法中證得了四無畏。他們隨即從座位上起身，袒露右肩，合掌向佛說道：『唯愿世尊慈悲明察，我們皈依佛、皈依法、皈依僧，從今以後永不殺生，終身奉持優婆塞戒。』當時，六十位賢者在世尊那裡聽聞佛法后，頂禮佛足，歡喜地退下了。

佛陀度化了這六十位賢者后，又在思考應該先度化什麼人。他想起了西曩野你聚落中的難那和他的長女以及眷屬等，他們是適合先被度化的人。佛陀回憶道：『我過去苦行時經過他們的家，當時難那和他的長女以及眷屬等，曾一起拿著乳粥和酥蜜等來供養我。現在觀察他們，根基和因緣已經成熟，可以度化他們了。』這樣想著，世尊第二天在用餐時間，拿著缽進入西曩野你聚落，依次乞食，來到了難那的家。當時，難那和他的長女等，看到佛陀來到門口，都歡喜雀躍，立刻對佛陀說：『世尊，您來得真好！聖體安康嗎？世尊大慈大悲，請您在我們家稍作停留。』

English version Those virtuous ones, like pure white garments easily dyed with various colors, become vibrant and beautiful with whatever color they are dyed. And these virtuous ones, right there in their seats, realized the profound truth of the Four Noble Truths—they gained correct understanding and insight into all phenomena, their craving ceased, their doubts were forever severed, and thus they attained the Four Fearlessnesses in the Buddha's teachings. They then rose from their seats, bared their right shoulders, and with palms joined, spoke to the Buddha, saying: 'May the World Honored One, with compassion, know and observe that we take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha. From this day forward, we will never kill any living being and will uphold the lay vows for the rest of our lives.' At that time, the sixty virtuous ones, having heard the Dharma from the World Honored One, bowed at the Buddha's feet and joyfully departed.

After the Buddha had converted these sixty virtuous ones, he pondered who he should convert next. He remembered Nanda and his eldest daughter, along with their family members, in the village of Xinanayeni, who were suitable to be converted first. The Buddha recalled: 'When I was practicing asceticism, I passed by their house, and at that time, Nanda and his eldest daughter, along with their family members, together offered me milk porridge and ghee with honey. Now, observing them, their roots and conditions are ripe, and they can be converted.' Thinking this, the World Honored One, the next day at mealtime, took his bowl and entered the village of Xinanayeni, begging for alms in order, and arrived at Nanda's house. At that time, Nanda and his eldest daughter, seeing the Buddha at their door, were overjoyed and immediately said to the Buddha: 'Welcome, World Honored One! Is your holy body well? World Honored One, with great compassion, please stay at our house for a while.'

。」佛即入門，難那並女為佛敷座。世尊升座，彼難那及女並諸眷屬，即以頭面禮佛雙足，各各禮已退坐一面。

爾時世尊即為說法。佛言：「難那！汝等諦聽！佈施、持戒生天之因，雖感欲樂終當退失，汝等當斷一切煩惱以求出離。」又復廣為分別生滅之法而令了知。佛說是時，彼難那等根緣成熟蓋障即除，深心思惟歡喜無量。佛即又為廣說苦、集、滅、道四聖諦法。時難那並女及眷屬等，即于座上得法知見，證四諦理斷諸疑惑，貪愛永除一向信佛，即從座起合掌頂禮白言：「世尊！我於世尊所說諸法實得知見，我今歸佛、歸法、歸依僧伽，愿為近事永不殺生。」又白佛言：「食時已至，愿佛大慈受我供養。」佛即默然。時彼難那並眷屬等，見佛默然知已受請，持種種香花飲食手自奉上。世尊食畢澡漱已竟，難那眷屬復處卑座樂欲聽法，佛即方便種種說法，難那眷屬復得聞法，歡喜踴躍，禮佛而退

現代漢語譯本：佛陀隨即進入屋內，難陀和他的妻子為佛陀鋪設座位。世尊登上座位后，難陀和他的妻子以及所有眷屬，都以頭面禮拜佛陀的雙足，各自禮拜完畢後退坐一旁。這時，世尊開始為他們說法。佛陀說：『難陀！你們仔細聽！佈施和持戒是生天的原因，雖然能感受欲樂，但終究會退失。你們應當斷除一切煩惱，以求得解脫。』佛陀又進一步詳細地為他們分析了生滅的道理，使他們明白。佛陀說法時，難陀等人的根基和因緣已經成熟，障礙也隨之消除，他們內心深思，感到無比歡喜。佛陀又為他們廣泛地講述了苦、集、滅、道四聖諦的道理。當時，難陀和他的妻子以及眷屬等，就在座位上獲得了對佛法的認知和見解，證悟了四諦的真理，斷除了各種疑惑，貪愛也永遠消除，一心一意地信奉佛陀。他們隨即從座位上起身，合掌頂禮，說道：『世尊！我們確實已經對世尊所說的佛法有了真實的認知和見解，我們現在皈依佛、皈依法、皈依僧伽，願意成為優婆塞，永遠不再殺生。』他們又對佛陀說：『用餐的時間已經到了，希望佛陀大慈大悲，接受我們的供養。』佛陀默然不語。當時，難陀和他的眷屬等，看到佛陀默然不語，知道佛陀已經接受了邀請，便拿著各種香花和飲食，親自奉獻給佛陀。世尊用完餐，洗漱完畢后，難陀的眷屬又坐在較低的座位上，樂意聽聞佛法，佛陀就用各種方便法門為他們說法，難陀的眷屬再次聽聞佛法，歡喜雀躍，禮拜佛陀後退下。

English version: The Buddha then entered, and Nanda and his wife prepared a seat for the Buddha. After the World Honored One ascended the seat, Nanda, his wife, and all their family members bowed their heads to the Buddha's feet. Each of them, having bowed, retreated and sat to one side. At that time, the World Honored One began to preach the Dharma to them. The Buddha said, 'Nanda! Listen carefully! Giving and upholding precepts are the causes of being born in heaven. Although one may experience sensual pleasures, they will eventually be lost. You should cut off all afflictions in order to seek liberation.' The Buddha further explained the principles of arising and ceasing, enabling them to understand. As the Buddha was speaking, the roots and conditions of Nanda and the others had matured, and their obstacles were removed. They pondered deeply and felt immeasurable joy. The Buddha then extensively explained the Four Noble Truths of suffering, its cause, its cessation, and the path. At that moment, Nanda, his wife, and their family members gained insight and understanding of the Dharma while seated. They realized the truth of the Four Noble Truths, eliminated all doubts, and their attachments were forever removed. They wholeheartedly believed in the Buddha. They immediately rose from their seats, joined their palms, and bowed, saying, 'World Honored One! We have truly gained knowledge and understanding of the Dharma spoken by the World Honored One. We now take refuge in the Buddha, the Dharma, and the Sangha. We wish to become lay disciples and will never kill.' They also said to the Buddha, 'It is time for the meal. May the Buddha, with great compassion, accept our offering.' The Buddha remained silent. At that time, Nanda and his family members, seeing the Buddha's silence, knew that he had accepted the invitation. They brought various fragrant flowers and food, and personally offered them to the Buddha. After the World Honored One finished eating and washing, Nanda's family members sat in lower seats, eager to hear the Dharma. The Buddha then used various skillful means to preach the Dharma to them. Nanda's family members once again heard the Dharma, rejoiced, and bowed to the Buddha before departing.

。

爾時世尊于西曩野你聚落化難那等已，即復思念，欲詣摩伽陀國隨緣利樂。時摩伽陀國有善相師烏嚕尾螺迦葉，壽年三百歲，自謂已得阿羅漢道，居尼連河側，弟子眷屬有五百人；摩伽陀國王及輔相一切民眾，皆尊重供養更無有上。「彼摩伽陀國有無量人眾，由如盲冥黑暗障蔽，常依烏嚕尾螺以為引導，彼諸人眾雖承化導無由出離。我今化彼烏嚕尾螺迦葉，及彼人眾，使見正道。」既思惟已，行詣摩伽陀國尼連河側烏嚕尾螺迦葉住處。時烏嚕尾螺迦葉忽見世尊來至住處，又見相好具足威德殊異，即前迎接復加恭敬，而謂佛言：「善來大沙門！先住何處？今忽至此。」即為世尊敷座請坐。世尊就坐，彼烏嚕尾螺迦葉亦自就坐，即以種種言辭慰問世尊，世尊亦以種種方便開導教化。談論未竟，日已西暮，佛即告言：「今已日暮，我于汝舍有寂靜處欲寄一宿

現代漢語譯本那時，世尊在西曩野你聚落教化了難那等人後，又思量著，想要前往摩伽陀國，隨順因緣利益眾生。當時，摩伽陀國有一位善於看相的烏嚕尾螺迦葉，他活了三百歲，自認為已經證得阿羅漢道，住在尼連河邊，有五百個弟子跟隨；摩伽陀國王和輔相以及所有民眾，都非常尊敬供養他，沒有誰能比得上。『那個摩伽陀國有無數的人，就像盲人一樣被黑暗遮蔽，常常依靠烏嚕尾螺作為引導，那些人雖然接受他的教導，卻無法從中解脫。我今天應該教化烏嚕尾螺迦葉和那些人，讓他們見到正道。』這樣思量之後，世尊就前往摩伽陀國尼連河邊烏嚕尾螺迦葉居住的地方。當時，烏嚕尾螺迦葉忽然看見世尊來到他的住處，又看到世尊相貌莊嚴，威德殊勝，就上前迎接，更加恭敬，對佛說：『善來，大沙門！你之前住在哪裡？現在忽然來到這裡。』他就為世尊鋪設座位，請世尊坐下。世尊坐下後，烏嚕尾螺迦葉也自己坐下，就用各種言辭慰問世尊，世尊也用各種方便開導教化他。談論還沒結束，太陽已經西下，佛就告訴他說：『現在天色已晚，我想要在你的住所找個安靜的地方借宿一晚。』

English version At that time, after the World Honored One had converted Nanda and others in the village of Siyanayou, he contemplated again, desiring to go to the kingdom of Magadha to benefit beings according to their affinities. At that time, in the kingdom of Magadha, there was a skilled physiognomist named Uruvilva Kashyapa, who was three hundred years old and considered himself to have attained the state of Arhat. He lived by the Nairanjana River and had five hundred disciples. The king of Magadha, his ministers, and all the people respected and revered him above all others. 'In that kingdom of Magadha, there are countless people, like the blind, obscured by darkness, who constantly rely on Uruvilva as their guide. Although these people receive his teachings, they cannot find liberation. Today, I should convert Uruvilva Kashyapa and those people, so that they may see the right path.' Having contemplated this, the World Honored One traveled to the place where Uruvilva Kashyapa lived by the Nairanjana River in the kingdom of Magadha. At that time, Uruvilva Kashyapa suddenly saw the World Honored One arrive at his dwelling. Seeing his perfect features and extraordinary virtue, he went forward to greet him with even greater respect, saying to the Buddha, 'Welcome, great Shramana! Where were you staying before? Why have you suddenly come here?' He then prepared a seat for the World Honored One and invited him to sit. After the World Honored One sat down, Uruvilva Kashyapa also sat down and used various words to inquire about the World Honored One's well-being. The World Honored One also used various skillful means to enlighten and teach him. Before their conversation was finished, the sun had already set. The Buddha then said, 'It is now late, and I would like to find a quiet place in your dwelling to stay for the night.'

。」烏嚕尾螺迦葉白言：「大沙門！我諸房舍眷屬在中，唯一靜處堪沙門宿；然此靜處毒龍在中，雖不吝惜恐有所損。請自思之。」佛告烏嚕尾螺迦葉言：「但願見借，必無傷害。」烏嚕尾螺迦葉告言：「若能爾者當自隨意。」於是世尊即詣龍舍。佛于舍外洗足已便入龍舍，自布凈草跏趺而坐，佛即便入三摩地。

時彼毒龍忽見世尊在舍中坐，即發瞋怒，乃作煙霧遍舍內外，於是世尊以神通力亦化煙霧；毒龍轉怒舍內火著，佛以神力亦化其火，佛與毒龍二火俱熾，時彼龍舍周遍內外成大火聚，火焰上騰明照遠近。時彼迦葉常于夜分出觀星像，乃復觀見龍舍成大火聚，即便傷嘆：「苦哉！苦哉！彼端正沙門不聽我語，龍火熾盛百倍于常，可惜沙門必被傷害。」時烏嚕尾螺迦葉及與眷屬，皆見大火熾盛之相。時彼毒龍知於世尊不能損害，又以自身亦大疲乏，乃息惡毒火便消滅；世尊是時亦攝神力，毒龍降伏收于缽內

現代漢語譯本烏嚕尾螺迦葉說道：『大沙門！我的房舍和眷屬都在這裡，只有一處安靜的地方適合沙門居住；然而這個安靜的地方有一條毒龍，雖然我不吝惜，但恐怕會對您有所損害。請您自己考慮。』佛陀告訴烏嚕尾螺迦葉說：『我只是想借用一下，一定不會有傷害。』烏嚕尾螺迦葉說：『如果能這樣，那就請您隨意吧。』於是世尊就去了龍的住所。佛在住所外洗完腳，就進入龍的住所，自己鋪好乾凈的草，盤腿而坐，佛陀隨即進入三摩地。當時那條毒龍突然看見世尊坐在住所里，立刻發起嗔怒，於是製造煙霧瀰漫住所內外，世尊用神通力也化出煙霧；毒龍更加憤怒，住所內燃起火焰，佛陀用神力也化出火焰，佛陀和毒龍的火焰一起燃燒，當時龍的住所內外都變成巨大的火堆，火焰向上升騰，照亮遠近。當時迦葉常常在夜裡出來觀察星象，又看到龍的住所變成巨大的火堆，就傷心嘆息：『苦啊！苦啊！那個端正的沙門不聽我的話，龍的火焰比平時旺盛百倍，可惜沙門一定會被傷害。』當時烏嚕尾螺迦葉和他的眷屬，都看到大火燃燒的景象。當時那條毒龍知道不能傷害世尊，又因為自己非常疲憊，就停止了惡毒，火焰也熄滅了；世尊這時也收回了神力，降伏了毒龍，把它收在缽里。

English version Uruvilva Kasyapa said, 'Great Shramana! My dwellings and family are here, and there is only one quiet place suitable for a Shramana to stay; however, there is a venomous dragon in this quiet place. Although I do not begrudge it, I am afraid it will harm you. Please consider it yourself.' The Buddha told Uruvilva Kasyapa, 'I just want to borrow it, and there will be no harm.' Uruvilva Kasyapa said, 'If that is the case, then please do as you wish.' So the World Honored One went to the dragon's dwelling. After washing his feet outside the dwelling, the Buddha entered the dragon's dwelling, laid out clean grass, sat cross-legged, and the Buddha immediately entered Samadhi. At that time, the venomous dragon suddenly saw the World Honored One sitting in the dwelling, and immediately became angry. It then created smoke that filled the inside and outside of the dwelling. The World Honored One also transformed smoke with his supernatural power; the venomous dragon became even more angry, and flames ignited inside the dwelling. The Buddha also transformed flames with his divine power. The flames of the Buddha and the venomous dragon burned together. At that time, the dragon's dwelling, both inside and out, became a huge fire. The flames rose upwards, illuminating the distance. At that time, Kasyapa often came out at night to observe the stars, and again saw the dragon's dwelling become a huge fire. He then lamented with sorrow, 'Alas! Alas! That dignified Shramana did not listen to my words. The dragon's flames are a hundred times more intense than usual. It is a pity that the Shramana will surely be harmed.' At that time, Uruvilva Kasyapa and his family all saw the sight of the great fire burning. At that time, the venomous dragon knew that it could not harm the World Honored One, and because it was very tired, it stopped its venomous actions, and the flames extinguished; the World Honored One also withdrew his divine power at this time, subdued the venomous dragon, and collected it in his bowl.

。

天曉之後，烏嚕尾螺迦葉與眷屬等，行詣龍舍觀于沙門。既到龍舍，見佛端然而白佛言：「汝大沙門！宿夜安否？」佛言：「我安。」「汝大沙門，缽中何物？」佛言：「此舍之龍。」佛又告言：「汝言此舍有是毒龍，人不敢止；我今降伏收于缽中，汝可審觀了知其實。」烏嚕尾螺迦葉自以耆年德重行苦學優，凡所見知無有過者，及見世尊龍火不傷又能降置缽內，乃讚歎曰：「奇哉！沙門！有大威力，我所見聞希有此事，是大沙門是大丈夫，亦是阿羅漢。」

爾時世尊降毒龍已，至第二日即于烏嚕尾螺迦葉住處不遠，就一樹下經行宴坐，即於是夜有四大天王下來聽法。時迦葉夜出觀于星像，乃見佛前有四大火聚。迦葉即謂諸弟子曰：「彼大沙門亦事於火。」諸弟子曰：「師何由知？」迦葉告言：「我夜觀星像，乃見大沙門前有四大火聚，我知沙門事火無疑

現代漢語譯本天亮之後，烏嚕尾螺迦葉和他的眷屬們，前往龍捨去觀察那位沙門。到了龍舍，他們看到佛陀端坐著，便對佛陀說：『你這位大沙門！昨晚安好嗎？』佛陀說：『我安好。』『你這位大沙門，缽里裝的是什麼？』佛陀說：『這是這間屋子的龍。』佛陀又說：『你說這間屋子有條毒龍，人們不敢在此停留；我現在已經降伏它，把它收在缽里，你可以仔細看看，瞭解實情。』烏嚕尾螺迦葉自認為自己年長德高，修行刻苦，見識廣博，沒有什麼能超過他。當他看到世尊的龍火不能傷到他，還能把龍降伏並放入缽中，便讚歎道：『真是奇特啊！沙門！你有如此大的威力，我所見所聞從未有過這樣的事，這位大沙門真是大丈夫，也是阿羅漢。』那時，世尊降伏毒龍后，第二天就在離烏嚕尾螺迦葉住處不遠的地方，在一棵樹下經行和靜坐。當晚，有四大天王下來聽法。當時，迦葉晚上出來觀察星象，看到佛陀面前有四大火堆。迦葉就對他的弟子們說：『那位大沙門也在事奉火。』弟子們問：『老師您怎麼知道的？』迦葉說：『我晚上觀察星象，看到那位大沙門面前有四大火堆，我知道這位沙門事奉火無疑。』

English version After dawn, Uruvilva Kasyapa, along with his retinue, went to the dragon's dwelling to observe the Shramana. Upon arriving at the dragon's dwelling, they saw the Buddha sitting serenely and said to him, 'Great Shramana! Did you have a peaceful night?' The Buddha replied, 'I am well.' 'Great Shramana, what is in your bowl?' The Buddha said, 'This is the dragon of this dwelling.' The Buddha further said, 'You said that there is a venomous dragon in this dwelling, and people dare not stay here; I have now subdued it and placed it in my bowl. You can examine it carefully and understand the truth.' Uruvilva Kasyapa considered himself old, virtuous, diligent in practice, and knowledgeable, with nothing surpassing him. When he saw that the World Honored One was unharmed by the dragon's fire and could subdue the dragon and place it in his bowl, he exclaimed, 'How marvelous! Shramana! You have such great power. I have never seen or heard of such a thing. This great Shramana is truly a great man and also an Arhat.' At that time, after the World Honored One had subdued the venomous dragon, on the second day, he was not far from Uruvilva Kasyapa's dwelling, walking and sitting in meditation under a tree. That night, the Four Heavenly Kings came down to listen to the Dharma. At that time, Kasyapa went out at night to observe the stars and saw four great fires in front of the Buddha. Kasyapa then said to his disciples, 'That great Shramana also worships fire.' The disciples asked, 'How do you know, teacher?' Kasyapa said, 'I observed the stars at night and saw four great fires in front of that great Shramana. I know that the Shramana worships fire without a doubt.'

。」時烏嚕尾螺迦葉才至天曉，速詣佛所而白佛言：「汝大沙門！亦事火耶？」佛即報言：「我不事火。」迦葉又言：「我夜中觀星，見沙門前有四火聚；若不事火，此乃何用？」佛即報言：「此非是火，是四大天王下來聽法，是彼四天身光之耳！」迦葉驚曰：「奇哉！沙門！有是事也。此大沙門有斯威德，感得天王俱來聽法，此亦是阿羅漢耶？」

至第三日，帝釋天主乃于夜分來至佛所，頭面禮足退坐一面，佛為帝釋如應說法。帝釋天主得聞法已，歡喜踴躍還歸天宮。時烏嚕尾螺迦葉夜觀星像，又見樹下世尊前面有一火聚，極大熾盛光明照耀，如日初出。而彼迦葉謂弟子曰：「而此沙門定事於火。」至天曉已，與諸弟子速詣佛所，而白佛言：「汝大沙門！我昨夜出觀于星像，又見火聚熾于座前，火光上騰如日初出，我今定知沙門事火。」佛即報言：「我非事火；昨夜帝釋下來聽法，是彼身光之所照耀

現代漢語譯本：這時，烏嚕尾螺迦葉直到天亮才來到，急忙去到佛陀那裡，對佛陀說：『你這位大沙門！也事奉火嗎？』佛陀立即回答說：『我不事奉火。』迦葉又說：『我夜裡觀察星象，看見沙門面前有四團火聚；如果不是事奉火，這又是什麼呢？』佛陀立即回答說：『這不是火，是四大天王下來聽法，那是他們四天王身上的光芒罷了！』迦葉驚訝地說：『真奇特啊！沙門！竟然有這樣的事。這位大沙門有如此威德，能感得天王都來聽法，這也一定是阿羅漢吧？』到了第三天，帝釋天主在夜裡來到佛陀那裡，頭面頂禮佛足，然後退坐在一旁，佛陀為帝釋天主如理說法。帝釋天主聽聞佛法后，歡喜雀躍地返回天宮。這時，烏嚕尾螺迦葉夜裡觀察星象，又看見樹下世尊面前有一團火聚，非常熾盛，光明照耀，如同初升的太陽。於是迦葉對他的弟子們說：『這位沙門一定是事奉火的。』到了天亮，他與眾弟子急忙去到佛陀那裡，對佛陀說：『你這位大沙門！我昨夜觀察星象，又看見火聚在你座前熾盛，火光向上騰起，如同初升的太陽，我現在確定沙門是事奉火的。』佛陀立即回答說：『我不是事奉火；昨夜帝釋天下來聽法，那是他身上的光芒所照耀的。』

English version: Then, Uruvilva Kāśyapa only arrived at dawn, and quickly went to the Buddha and said to him, 'You great Śramaṇa! Do you also worship fire?' The Buddha immediately replied, 'I do not worship fire.' Kāśyapa then said, 'I observed the stars at night and saw four fire clusters in front of the Śramaṇa; if you do not worship fire, what are these?' The Buddha immediately replied, 'These are not fire, they are the Four Heavenly Kings who came down to listen to the Dharma, it is the light from their bodies!' Kāśyapa exclaimed in surprise, 'How amazing! Śramaṇa! Such a thing exists. This great Śramaṇa has such power that he can attract the Heavenly Kings to come and listen to the Dharma, this must be an Arhat, right?' On the third day, Lord Śakra came to the Buddha's place at night, bowed his head to the Buddha's feet, and then sat down to one side. The Buddha then preached the Dharma to Śakra as appropriate. After hearing the Dharma, Lord Śakra joyfully returned to his heavenly palace. At this time, Uruvilva Kāśyapa observed the stars at night and saw another fire cluster in front of the World Honored One under the tree, which was extremely bright and radiant, like the rising sun. Then Kāśyapa said to his disciples, 'This Śramaṇa must be worshipping fire.' At dawn, he and his disciples quickly went to the Buddha and said to him, 'You great Śramaṇa! Last night I observed the stars and saw another fire cluster blazing in front of your seat, the firelight rising up like the rising sun, I am now certain that the Śramaṇa worships fire.' The Buddha immediately replied, 'I do not worship fire; last night Śakra came down to listen to the Dharma, it was the light from his body that was shining.'

。」迦葉嘆曰：「奇哉！沙門！有大威德，此實希有；我今定知亦得阿羅漢果。」

至第四日，烏嚕尾螺迦葉出門觀星，又復觀見沙門座前有大火聚，光明照耀如日正中。是時迦葉還告弟子：「我於今夜又觀星像，復見沙門座前有火，光明照耀轉倍於前，如日正中等無有異，審察是相定事火也。」至天曉已行詣佛所，而白佛言：「我夜觀星，亦見沙門座前有火，我知沙門定事火也。」佛言：「迦葉！我無所求，何用於火？昨夜之中，彼娑婆世界主大梵天王下來聽法在我前坐，汝所見者是彼身光。」時彼迦葉還復嘆曰：「此大沙門乃有如是大威德力，能感梵王下來聽法，實為希有；我定得知亦證阿羅漢果。」

至第五日，時烏嚕尾螺迦葉弟子摩拏嚩迦等，五百人眾，俱事三火，各有三爐，其爐共有一千五百。是時世尊在彼樹下，又值彼眾用火祭天

現代漢語譯本迦葉嘆息道：『真奇特啊！這位沙門！有如此大的威德，這真是稀有；我現在肯定知道自己也能證得阿羅漢果。』到了第四天，烏嚕尾螺迦葉出門觀察星象，又看到沙門座位前有一大團火焰，光芒照耀如同正午的太陽。當時，迦葉回去告訴弟子：『我今晚又觀察星象，再次看到沙門座位前有火焰，光芒照耀比之前更加強烈，如同正午的太陽一樣沒有差別，仔細觀察這個現象，肯定是事奉火的。』到了天亮，他前往佛陀所在之處，對佛陀說：『我昨晚觀察星象，也看到沙門座位前有火焰，我知道沙門一定是事奉火的。』佛陀說：『迦葉！我無所求，為何要用火？昨晚，娑婆世界主大梵天王下來聽法，坐在我面前，你所看到的是他的身光。』當時，迦葉再次感嘆道：『這位大沙門竟然有如此大的威德力，能感得梵王下來聽法，真是稀有；我肯定知道自己也能證得阿羅漢果。』到了第五天，當時烏嚕尾螺迦葉的弟子摩拏嚩迦等五百人，一起事奉三火，每人有三個火爐，總共有1500個火爐。當時，世尊在那棵樹下，又遇到那些人用火祭天。

English version Kasyapa sighed, 『How marvelous! This Shramana! He has such great power and virtue, this is truly rare; I now know for certain that I too can attain the Arhat fruit.』 On the fourth day, Uruvilva Kasyapa went out to observe the stars, and again saw a large fire in front of the Shramana's seat, its light shining like the midday sun. At that time, Kasyapa returned and told his disciples, 『Tonight I observed the stars again, and again saw fire in front of the Shramana's seat, its light shining even more intensely than before, just like the midday sun, there is no difference. Observing this phenomenon carefully, it must be fire worship.』 When dawn came, he went to where the Buddha was and said to the Buddha, 『Last night I observed the stars, and also saw fire in front of the Shramana's seat, I know the Shramana must be a fire worshiper.』 The Buddha said, 『Kasyapa! I seek nothing, why would I use fire? Last night, the lord of the Saha world, the Great Brahma King, came down to listen to the Dharma and sat before me, what you saw was the light of his body.』 At that time, Kasyapa sighed again, 『This great Shramana actually has such great power and virtue, able to move the Brahma King to come down to listen to the Dharma, it is truly rare; I know for certain that I too can attain the Arhat fruit.』 On the fifth day, at that time, Uruvilva Kasyapa's disciples, Manaavaka and others, five hundred people, together worshiped three fires, each having three hearths, totaling 1500 hearths. At that time, the World Honored One was under that tree, and again encountered those people using fire to make offerings to the heavens.

。彼五百人常式發火火不能然，彼弟子眾即速告師，至烏嚕尾螺所而白言曰：「師可知否？我等然火，火終不然。不知今日何因若此？」烏嚕尾螺迦葉思惟是事：「而彼沙門在此近住，恐彼威力而有所制。」即與弟子同詣佛所而白佛言：「汝大沙門！我之弟子摩拏嚩迦五百人眾，常式用火而為火祀，今旦然火終不能著。我疑此事，定是沙門威力所制。」佛即答言：「汝慾火然？」迦葉答言：「欲然。」佛言：「汝去，火當自然。」迦葉還家，火已然矣。時彼迦葉及與弟子皆稱讚曰：「此大沙門有力如是，必應亦得阿羅漢果。」

用火祭訖，欲滅其火，火不能滅，盡其彼力終不能滅。摩拏嚩迦諸弟子等，疾詣烏嚕尾螺迦葉之所白言：「我師知否？火雖得然，今不能滅。」迦葉報言：「此必還是沙門所為。」迦葉復來至世尊所白言：「沙門！火雖得然，今不能滅

現代漢語譯本那五百人按照慣例點火，火卻點不著。他們的弟子們立刻告訴了他們的老師，到了烏嚕尾螺那裡，稟告說：『老師您知道嗎？我們點火，火始終點不著。不知道今天是什麼原因這樣？』烏嚕尾螺迦葉思考這件事：『那個沙門住在這裡附近，恐怕是他的威力所控制。』就和弟子們一同到佛陀那裡，對佛陀說：『你這個大沙門！我的弟子摩拏嚩迦五百人，按照慣例用火進行祭祀，今天點火卻始終點不著。我懷疑這件事，一定是沙門的威力所控制。』佛陀回答說：『你想要點火嗎？』迦葉回答說：『想要點火。』佛陀說：『你回去，火自然就會點著。』迦葉回到家，火已經點著了。當時，迦葉和他的弟子們都稱讚說：『這個大沙門的力量如此強大，必定也已經證得了阿羅漢果。』用火祭祀完畢，想要熄滅火，火卻不能熄滅，用盡他們的力量也始終不能熄滅。摩拏嚩迦的弟子們，趕緊到烏嚕尾螺迦葉那裡稟告說：『老師您知道嗎？火雖然點著了，現在卻不能熄滅。』迦葉回答說：『這必定還是那個沙門所為。』迦葉又來到世尊那裡，稟告說：『沙門！火雖然點著了，現在卻不能熄滅。』

English version Those five hundred people tried to light the fire as usual, but the fire would not ignite. Their disciples immediately told their teacher, and went to Uruvilva, reporting: 'Teacher, do you know? We are trying to light the fire, but it won't light. We don't know why it is like this today?' Uruvilva Kashyapa pondered this matter: 'That Shramana is living nearby, I'm afraid it is controlled by his power.' So he and his disciples went to the Buddha and said to the Buddha: 'You great Shramana! My five hundred disciples of Manavaka, who usually use fire for sacrifices, cannot light the fire today. I suspect this matter is definitely controlled by the power of the Shramana.' The Buddha replied: 'Do you want to light the fire?' Kashyapa replied: 'I want to light the fire.' The Buddha said: 'You go back, and the fire will naturally light.' Kashyapa returned home, and the fire was already lit. At that time, Kashyapa and his disciples all praised, saying: 'This great Shramana's power is so great, he must have also attained the Arhat fruit.' After finishing the fire sacrifice, they wanted to extinguish the fire, but the fire could not be extinguished, and they could not extinguish it despite all their efforts. The disciples of Manavaka quickly went to Uruvilva Kashyapa and reported: 'Teacher, do you know? Although the fire was lit, it cannot be extinguished now.' Kashyapa replied: 'This must still be the doing of that Shramana.' Kashyapa came to the World Honored One again and reported: 'Shramana! Although the fire was lit, it cannot be extinguished now.'

。莫是沙門而複製也？」佛即報言：「汝欲滅耶？」迦葉告言：「欲令火滅。」佛言：「汝但還去，必自滅。」迦葉回還，火已滅矣。又復嘆曰：「此大沙門有是神力，亦阿羅漢也。」

至第六日，烏嚕尾螺迦葉自欲用火祭其火天，火又不然，即自入定欲令火然，火亦不然。來至佛所而白佛言：「我自用火，常式得然；今不能然，莫是沙門力所制也？」佛言：「迦葉！汝慾火然？」答言：「欲然。」佛言：「但去，火必自然。」迦葉回還，火已然矣。用火事訖欲滅其火，火又不滅，又復入定欲令火滅，火終不滅。事不獲免，來白佛言：「火雖得然，今又不滅。必是沙門力所制也。」佛言：「汝欲滅耶？」迦葉告言：「欲令火滅。」佛言：「但去，火必自滅。」及至還家，火已滅矣。火滅已后，以彼余炭積於一處。移時之後其炭自然，與諸弟子同滅其火，盡其力分終不能滅

現代漢語譯本：『難道是這位沙門施法阻止的嗎？』佛陀隨即回答說：『你想讓火熄滅嗎？』迦葉回答說：『想讓火熄滅。』佛陀說：『你回去吧，火自然會熄滅。』迦葉回去后，火已經熄滅了。他又感嘆道：『這位大沙門有如此神力，真是阿羅漢啊。』到了第六天，烏嚕尾螺迦葉自己想用火祭祀火神，火卻點不著，於是自己入定想讓火燃起來，火還是點不著。他來到佛陀那裡對佛陀說：『我以前自己用火，總是能點燃；現在卻點不著，難道是這位沙門的力量所控制的嗎？』佛陀說：『迦葉！你想要點燃火嗎？』他回答說：『想要點燃。』佛陀說：『你回去吧，火自然會燃起來。』迦葉回去后，火已經燃起來了。用火祭祀完畢后，他想熄滅火，火卻又不熄滅，他又入定想讓火熄滅，火始終不熄滅。事情無法避免，他來告訴佛陀說：『火雖然點燃了，現在卻又不熄滅。一定是這位沙門的力量所控制的。』佛陀說：『你想讓火熄滅嗎？』迦葉回答說：『想讓火熄滅。』佛陀說：『你回去吧，火自然會熄滅。』等到他回到家，火已經熄滅了。火熄滅后，他把剩下的炭堆積在一處。過了一會兒，那些炭又自然燃起來了，他和弟子們一起滅火，用盡全力也無法熄滅。

English version: 'Could it be that this Shramana is using magic to prevent it?' The Buddha immediately replied, 'Do you want the fire to go out?' Kashyapa answered, 'I want the fire to go out.' The Buddha said, 'You just go back, and it will go out by itself.' When Kashyapa returned, the fire had already gone out. He then exclaimed, 'This great Shramana has such divine power, he is truly an Arhat.' On the sixth day, Uruvilva Kashyapa himself wanted to use fire to worship the fire god, but the fire would not light. So he entered meditation to try to make the fire light, but the fire still would not light. He came to the Buddha and said to him, 'When I used fire myself before, I could always light it; but now I cannot light it. Could it be that it is controlled by the power of this Shramana?' The Buddha said, 'Kashyapa! Do you want to light the fire?' He answered, 'I want to light it.' The Buddha said, 'Just go back, and the fire will light by itself.' When Kashyapa returned, the fire had already lit. After the fire worship was finished, he wanted to extinguish the fire, but the fire would not go out. He entered meditation again to try to make the fire go out, but the fire still would not go out. Unable to avoid the situation, he came to tell the Buddha, 'Although the fire lit, now it will not go out. It must be controlled by the power of this Shramana.' The Buddha said, 'Do you want the fire to go out?' Kashyapa answered, 'I want the fire to go out.' The Buddha said, 'Just go back, and the fire will go out by itself.' When he returned home, the fire had already gone out. After the fire went out, he piled the remaining charcoal in one place. After a while, the charcoal naturally ignited again. He and his disciples tried to extinguish the fire together, but they could not extinguish it no matter how hard they tried.

。又來白佛：「汝大沙門！火適得滅，今還自然熾盛倍常，我不能滅。此必沙門力所制也。」佛言：「火又然耶？」答言：「火然。」「汝不能滅耶？」答言：「我不能滅。」佛即報言：「汝但回去，火自息滅。」迦葉即回，火已自滅。迦葉嘆曰：「奇哉！沙門！有斯力也。我欲然火，火不能然，告以得然；我欲滅火，火不能滅，告以得滅。今火再著，不能再滅；今火得滅，亦由彼力。是大沙門有大威德，此實希有，必應亦是阿羅漢也。」

過是日已，烏嚕尾螺迦葉作外道法設七日會，彼摩伽陀國王士庶皆悉聞知。迦葉思惟：「今大沙門在此近住，前所火祀皆能力制，今所作法莫複製耶？若彼沙門七日不來，我法必成；若復來者，或恐被制。」又作是念：「彼大沙門相好端嚴，威德殊勝，國中士庶若見殊勝，或恐舍我而事于彼。」以斯事故思念再三。佛即尋知，佛於七日他處游化，雖在近住，迦葉及眾於七日中不見世尊

現代漢語譯本：他又來告訴佛陀：『您這位大沙門！火剛剛熄滅，現在又自然地燃燒起來，而且比之前更加旺盛，我無法熄滅它。這一定是沙門的力量所控制的。』佛陀問：『火又燃起來了嗎？』他回答說：『火燃起來了。』『你無法熄滅它嗎？』他回答說：『我無法熄滅它。』佛陀就告訴他說：『你回去吧，火自然會熄滅的。』迦葉回去后，火已經自己熄滅了。迦葉感嘆道：『真是神奇啊！沙門！竟然有這樣的力量。我想讓火燃燒，火卻不能燃燒，告訴他就能燃燒；我想讓火熄滅，火卻不能熄滅，告訴他就能熄滅。現在火再次燃燒，我不能再次熄滅；現在火能熄滅，也是因為他的力量。這位大沙門有如此大的威德，這真是稀有，他必定也是一位阿羅漢。』過了這天，烏嚕尾螺迦葉按照外道的方法設定了七日法會，摩伽陀國王和百姓都知道了這件事。迦葉心想：『現在這位大沙門住在這裡附近，之前祭火的事情都能被他控制，現在我做法事，難道不會再次被他控制嗎？如果這位沙門七天不來，我的法事必定能成功；如果他來了，恐怕會被他控制。』他又想：『這位大沙門相貌端正莊嚴，威德殊勝，如果國內的百姓看到他如此殊勝，恐怕會捨棄我而去侍奉他。』因為這些原因，他反覆思量。佛陀立刻知道了他的想法，佛陀在七天里到其他地方游化，雖然住在附近，迦葉和他的弟子們在這七天里都沒有見到世尊。

English version: He then came to the Buddha and said, 'Great Shramana! The fire had just been extinguished, but now it has naturally ignited again, and it is even more intense than before. I cannot extinguish it. This must be controlled by the power of the Shramana.' The Buddha asked, 'Has the fire ignited again?' He replied, 'The fire has ignited.' 'And you cannot extinguish it?' He replied, 'I cannot extinguish it.' The Buddha then told him, 'Just go back, and the fire will extinguish itself.' When Kashyapa returned, the fire had already extinguished itself. Kashyapa exclaimed, 'How marvelous! Shramana! You have such power. I wanted the fire to burn, but it would not burn; I was told it would burn, and it did. I wanted the fire to be extinguished, but it would not extinguish; I was told it would extinguish, and it did. Now the fire has ignited again, and I cannot extinguish it again; now the fire can be extinguished, and it is also due to his power. This great Shramana has such great power and virtue, this is truly rare, he must also be an Arhat.' After this day, Uruvilva Kashyapa, following the ways of the heretics, set up a seven-day assembly. The king and people of Magadha all heard about it. Kashyapa thought, 'Now that this great Shramana is living nearby, he was able to control the previous fire sacrifices. Will he control my rituals now? If this Shramana does not come for seven days, my rituals will surely succeed; if he comes, I fear I will be controlled by him.' He also thought, 'This great Shramana has a dignified and handsome appearance, and his power and virtue are extraordinary. If the people of the country see his extraordinary qualities, they might abandon me and serve him instead.' Because of these reasons, he pondered repeatedly. The Buddha immediately knew his thoughts. The Buddha traveled to other places for seven days. Although he lived nearby, Kashyapa and his disciples did not see the World Honored One during these seven days.

。

時彼迦葉作七日法，國中士庶悉持香花及與財寶，廣作供養。作法既畢設會亦終，卻復思念：「彼大沙門七日不見，我今設會多有餘長，沙門若來甚有供養。」作是念已，佛知其意，即便行詣迦葉住處。迦葉才見心即歡喜：「此大沙門我思便至。」乃白佛言：「沙門來耶！」佛言：「我來！」又曰：「七日之中何以不來？」佛言：「汝作是念：『我設七日法會，若彼沙門來者恐法不成。』我知汝意是以不來。今汝思念：『作法已畢，沙門若來甚有供養。』我亦知爾，是以此來。」迦葉思惟：「此大沙門是大聖者，悉知我意，必定亦是阿羅漢也。」佛與迦葉言論已竟，尋還所止。

迦葉於後以虔潔心造諸飲食，極令香美異其常品，待至來日自詣佛所，白言：「沙門！我以專心備辦食竟，愿過我舍而受供養。」佛受請已而告之曰：「汝但先去，吾當便至

現代漢語譯本當時，迦葉舉行了七日法會，國內的官吏百姓都拿著香花和財寶，廣泛地進行供養。法會結束后，他思忖道：『那位大沙門七天沒來，我如今設的法會還有很多剩餘，如果沙門來了，會有很多供養。』他剛這樣想，佛陀就知道了他的心意，立刻前往迦葉的住處。迦葉一見到佛陀，心裡就很高興：『這位大沙門，我一想他就來了。』於是對佛陀說：『沙門來了嗎？』佛陀說：『我來了！』迦葉又問：『七天之中，你為什麼不來？』佛陀說：『你這樣想：『我設七日法會，如果那位沙門來了，恐怕法會不能圓滿。』我知道你的心意，所以沒來。現在你又想：『法會已經結束，如果沙門來了，會有很多供養。』我也知道你的想法，所以才來。』迦葉心想：『這位大沙門真是大聖者，完全知道我的心意，必定也是阿羅漢。』佛陀和迦葉交談完畢，就回到了自己的住處。之後，迦葉以虔誠的心製作各種飲食，做得非常香美，與平常的食物不同。他等待到第二天，親自前往佛陀的住處，對佛陀說：『沙門！我已專心準備好食物，希望您能到我的住所接受供養。』佛陀接受了他的邀請，並告訴他：『你先回去，我隨後就到。』

English version At that time, Kasyapa held a seven-day Dharma assembly, and the officials and common people of the country all brought incense, flowers, and treasures to make extensive offerings. After the assembly concluded, he pondered, 'That great Shramana has not been seen for seven days. Now that my assembly has much remaining, if the Shramana were to come, there would be much to offer.' As soon as he had this thought, the Buddha knew his intention and immediately went to Kasyapa's dwelling. As soon as Kasyapa saw the Buddha, his heart was filled with joy: 'This great Shramana, as soon as I think of him, he arrives.' So he said to the Buddha, 'Shramana, have you come?' The Buddha said, 'I have come!' Kasyapa then asked, 'Why did you not come during these seven days?' The Buddha said, 'You thought, 'I am holding a seven-day Dharma assembly, and if that Shramana were to come, I fear the assembly would not be completed.' I knew your intention, so I did not come. Now you think, 'The assembly has concluded, and if the Shramana were to come, there would be much to offer.' I also know your thought, so I have come.' Kasyapa thought, 'This great Shramana is a great sage, completely knowing my thoughts, he must also be an Arhat.' After the Buddha and Kasyapa finished their conversation, the Buddha returned to his dwelling. Afterwards, Kasyapa, with a devout heart, prepared various foods, making them extremely fragrant and delicious, different from ordinary food. He waited until the next day and personally went to the Buddha's dwelling, saying to the Buddha, 'Shramana! I have wholeheartedly prepared food, I hope you will come to my dwelling and accept my offering.' The Buddha accepted his invitation and told him, 'You go first, and I will come soon.'

。」迦葉既去，世尊入三摩地，由如壯士屈伸臂頃，于贍部洲界取贍部樹果，盛滿缽已回還，先至迦葉住處跏趺而坐。迦葉后至，見佛先到驚而言曰：「沙門來耶！」佛言：「我來久矣。」迦葉又言：「從何道來？」佛即報言：「我從住處往贍部洲界取贍部樹果，還來於此。」迦葉言：「大沙門乃有如是神通迅疾，于少時間能往于彼取果還來，此大沙門亦是阿羅漢也。」佛即以果示之：「迦葉！汝曾見不？」迦葉言：「我未曾見。」佛言：「汝樂食不？」答言：「樂食。」佛言：「隨意。」迦葉食果嘆未曾有。食果已竟，即以所造種種飲食自手奉上。佛吃食已澡漱亦畢，即為迦葉說偈，祝願訖，尋回樹下。

又第二日請佛受供，佛即依前入三摩地，往弗婆提取庵摩羅果，先至迦葉住處。又第三日請佛受供，佛入三摩地，往西衢陀洲取得尾螺迦閉他果，還來先至迦葉住處

現代漢語譯本迦葉離開后，世尊進入三摩地禪定，如同壯士屈伸手臂的瞬間，便在贍部洲的邊界摘取了贍部樹的果實，裝滿缽后返回，先到了迦葉的住處，結跏趺坐。迦葉隨後到達，看到佛陀先到，驚訝地說：『沙門來了嗎！』佛陀說：『我來很久了。』迦葉又問：『從哪條路來的？』佛陀回答說：『我從住處前往贍部洲的邊界摘取贍部樹的果實，然後回到這裡。』迦葉說：『大沙門竟然有如此神通，如此迅速，在很短的時間內就能去到那裡摘取果實並返回，這位大沙門也是阿羅漢啊。』佛陀隨即把果實給他看：『迦葉！你見過嗎？』迦葉說：『我沒見過。』佛陀說：『你喜歡吃嗎？』回答說：『喜歡吃。』佛陀說：『隨意吃吧。』迦葉吃了果實，讚歎從未有過。吃完果實后，就用自己做的各種飲食親自供奉佛陀。佛陀吃完食物，洗漱完畢，就為迦葉說了偈語，祝願完畢，隨即回到樹下。第二天，又請佛陀接受供養，佛陀像之前一樣進入三摩地禪定，前往弗婆提摘取庵摩羅果，先到了迦葉的住處。第三天，又請佛陀接受供養，佛陀進入三摩地禪定，前往西衢陀洲摘取尾螺迦閉他果，返回后先到了迦葉的住處。

English version After Kasyapa left, the World Honored One entered Samadhi, and in the time it takes a strong man to flex his arm, he went to the boundary of Jambudvipa, picked a Jambudvipa tree fruit, filled his bowl, and returned. He arrived at Kasyapa's dwelling first and sat in the lotus position. Kasyapa arrived later and, seeing the Buddha had arrived first, exclaimed in surprise, 'Has the Shramana come!' The Buddha said, 'I have been here for a long time.' Kasyapa then asked, 'Which way did you come from?' The Buddha replied, 'I went from my dwelling to the boundary of Jambudvipa to pick a Jambudvipa tree fruit, and then returned here.' Kasyapa said, 'The great Shramana has such miraculous powers and is so swift that in a short time he can go there to pick fruit and return. This great Shramana is also an Arhat.' The Buddha then showed him the fruit, 'Kasyapa! Have you ever seen this?' Kasyapa said, 'I have never seen it.' The Buddha said, 'Would you like to eat it?' He replied, 'I would like to eat it.' The Buddha said, 'Eat as you please.' Kasyapa ate the fruit and marveled that he had never had such a thing. After eating the fruit, he personally offered the Buddha various foods he had prepared. After the Buddha had eaten and washed, he spoke a verse for Kasyapa, offered blessings, and then returned to the tree. On the second day, he again invited the Buddha to receive offerings. The Buddha entered Samadhi as before, went to Purvavideha to pick an Amalaka fruit, and arrived at Kasyapa's dwelling first. On the third day, he again invited the Buddha to receive offerings. The Buddha entered Samadhi, went to Aparagodaniya to pick a Vilva fruit, and returned to Kasyapa's dwelling first.

。至第四日請佛受供，佛即入三摩地，如屈伸臂頃，往北俱盧洲取自然米飯缽中持來，先至迦葉住處安坐，已久迦葉方來。迦葉又問：「自何道來？」佛答：「迦葉！我適往彼北俱盧洲，取自然米飯持來至此。」迦葉嘆曰：「此大沙門有是神通，必是亦得阿羅漢果。」佛還問言：「北洲之飯汝樂食耶？」答言：「樂食。」佛言：「隨意。」迦葉食已嘆未曾有，於是以自所辦種種飲食奉上于佛。佛受食竟澡漱亦畢，即為迦葉說偈，祝願已，還歸樹下。

世尊來日乃自持缽往四大王天，直至忉利天取天酥味，還來所止樹下而食。吃食既畢，思水澡漱。帝釋天主知佛思水，如展臂頃來至佛所，白世尊言：「欲水用耶？」佛言：「欲水。」帝釋即觀近地先有涸池，以手指之，水即涌出，清凈香潔無與等者。佛即澡漱隨意受用。帝釋天主還歸天宮

現代漢語譯本：到了第四天，佛陀接受供養。佛陀隨即進入三摩地，如同屈伸手臂一般，前往北俱盧洲取來天然的米飯，放在缽中帶回。他先到迦葉的住處坐下，過了很久迦葉才來。迦葉問：『您從哪裡來？』佛陀回答：『迦葉，我剛才去了北俱盧洲，取了天然的米飯帶到這裡。』迦葉感嘆道：『這位大沙門有如此神通，必定也已證得阿羅漢果。』佛陀反問：『你喜歡吃北俱盧洲的米飯嗎？』迦葉回答：『喜歡吃。』佛陀說：『請隨意。』迦葉吃完后讚歎從未有過，於是把自己準備的各種飲食供奉給佛陀。佛陀吃完飯，洗漱完畢，就為迦葉說了偈語，祝願之後，回到樹下。世尊第二天親自拿著缽前往四大王天，直到忉利天取來天上的酥味，然後回到他所住的樹下食用。吃完后，他想用水洗漱。帝釋天主知道佛陀想用水，如同伸展手臂一般來到佛陀面前，對世尊說：『您需要水嗎？』佛陀說：『需要水。』帝釋天主就觀察附近的地面，發現有一個乾涸的水池，他用手指一指，水就涌了出來，清澈香潔無比。佛陀就洗漱，隨意使用。帝釋天主隨後返回天宮。

English version: On the fourth day, the Buddha accepted offerings. The Buddha then entered Samadhi, and as quickly as one might extend and retract an arm, he went to Uttarakuru and brought back natural rice in his bowl. He first went to Kashyapa's dwelling and sat down, and after a long time, Kashyapa arrived. Kashyapa asked, 'Where did you come from?' The Buddha replied, 'Kashyapa, I just went to Uttarakuru and brought natural rice here.' Kashyapa exclaimed, 'This great Shramana has such supernatural powers, he must have also attained the Arhat fruit.' The Buddha asked in return, 'Do you like to eat the rice from Uttarakuru?' Kashyapa replied, 'I like to eat it.' The Buddha said, 'Please, help yourself.' After Kashyapa had eaten, he praised it as unprecedented, and then offered all kinds of food he had prepared to the Buddha. After the Buddha had eaten and washed, he spoke a verse for Kashyapa, gave his blessings, and returned to the tree. The next day, the World Honored One himself took his bowl and went to the Four Heavenly Kings, and then to Trayastrimsa Heaven to obtain heavenly ghee, and then returned to the tree where he was staying to eat. After eating, he thought of washing with water. Sakra, the lord of the gods, knowing that the Buddha wanted water, came to the Buddha as quickly as one might extend an arm, and said to the World Honored One, 'Do you need water?' The Buddha said, 'I need water.' Sakra then observed the nearby ground and found a dried-up pond. He pointed his finger at it, and water gushed out, clear, fragrant, and incomparably pure. The Buddha then washed and used the water as he pleased. Sakra, the lord of the gods, then returned to his heavenly palace.

。迦葉忽見驚怪非常：「而此涸池無水已久，今覆水滿，不知何來？」速至佛所而白佛言：「大沙門！此池久涸，水因何有？」佛即報言：「今日食畢無水澡漱，帝釋遙知，乃下天來為我出水。」迦葉嘆言：「未曾有也！食從天取，水令天出，能感如是，此必亦得阿羅漢也。」迦葉乃立池名，謂之播抳佉多。

佛於後時入池澡浴，池岸之側先有大樹，名阿祖啰曩，佛以袈裟掛于樹上，迦葉來至見佛袈裟掛于樹上，知佛澡浴即來瞻睹。佛既浴訖，出水上岸，即展其手欲攀樹枝，時阿祖啰曩枝便低亞。迦葉乃見，還復嘆曰：「此大沙門實不思議，感得無情自然低亞，沙門亦得阿羅漢也。」

世尊后時思欲洗衣：「云何得石而為用耶？」帝釋遙知，尋至佛所白言：「世尊！佛欲洗衣而用石耶？」佛言：「要石。」帝釋即令夜叉于大山中取石一塊，修令平正復使光潔，置於池側。佛即洗衣，洗已欲曬

現代漢語譯本：迦葉忽然看到非常驚怪的情景：『這個乾涸的池塘沒水已經很久了，現在又充滿了水，不知道是從哪裡來的？』他趕緊跑到佛陀那裡，稟告佛陀說：『大沙門！這個池塘乾涸很久了，水是從哪裡來的呢？』佛陀就回答說：『今天吃完飯後沒有水洗漱，帝釋天在遠處知道后，就從天上下來為我出水。』迦葉感嘆道：『真是前所未有啊！食物從天上取得，水讓天神送來，能感應到這種程度，這必定也是一位阿羅漢了。』迦葉就給池塘起了個名字，叫做播抳佉多。後來，佛陀到池塘里洗澡，池塘邊上原來有一棵大樹，名叫阿祖啰曩。佛陀把袈裟掛在樹上，迦葉來到這裡，看到佛陀的袈裟掛在樹上，知道佛陀在洗澡，就來觀看。佛陀洗完澡，從水裡出來，走到岸邊，就伸出手想攀住樹枝，這時阿祖啰曩的樹枝就自動低垂下來。迦葉看到后，又感嘆道：『這位大沙門真是不可思議，能感應到無情之物自然低垂，這位沙門也一定是阿羅漢了。』世尊後來想洗衣服：『要怎樣才能找到石頭來用呢？』帝釋天在遠處知道后，就來到佛陀那裡稟告說：『世尊！佛陀您想洗衣服要用石頭嗎？』佛陀說：『需要石頭。』帝釋天就命令夜叉從大山中取來一塊石頭，修整得平整光滑，放在池塘邊。佛陀就洗衣服，洗完后想晾曬。

English version:Kasyapa suddenly saw a very strange sight: 'This dried-up pond has been without water for a long time, and now it is full again. I don't know where it came from?' He quickly went to the Buddha and reported to him, 'Great Shramana! This pond has been dry for a long time. Where did the water come from?' The Buddha replied, 'Today, after finishing the meal, there was no water for washing. Indra knew from afar and came down from heaven to provide water for me.' Kasyapa exclaimed, 'This is unprecedented! Food is obtained from heaven, and water is sent by the gods. To be able to evoke such a response, this must also be an Arhat.' Kasyapa then named the pond, calling it Panikhata. Later, the Buddha went to the pond to bathe. There was a large tree on the bank of the pond, named Ajurana. The Buddha hung his robe on the tree. Kasyapa came and saw the Buddha's robe hanging on the tree. Knowing that the Buddha was bathing, he came to observe. After the Buddha finished bathing and came out of the water onto the bank, he reached out to grasp a branch of the tree. At that moment, the branch of Ajurana lowered itself. Upon seeing this, Kasyapa exclaimed again, 'This great Shramana is truly inconceivable. He can cause inanimate objects to lower themselves naturally. This Shramana must also be an Arhat.' Later, the World Honored One thought about washing his clothes: 'How can I find a stone to use?' Indra, knowing from afar, came to the Buddha and reported, 'World Honored One! Do you want to use a stone to wash your clothes?' The Buddha said, 'I need a stone.' Indra then ordered a Yaksha to take a stone from a large mountain, smooth it, and place it by the pond. The Buddha then washed his clothes. After washing, he wanted to dry them.

。帝釋又令夜叉別取一石置於池岸，佛洗衣竟就石曬之。迦葉來至，又見池岸忽然有石，乃自驚怪：「池岸先無，今從何來？」而白佛言：「大沙門！池岸之石自何而有？」佛即報言：「我欲洗衣為無石故，即起思念，帝釋下來為我安置；我又思念無處曬衣，彼天帝釋又安一石。二石所來，皆帝釋也。」迦葉大嘆：「此大沙門，凡是所作非世之有，必已證得阿羅漢也。然其所證應莫超吾。」

迦葉之心似有省悟，世尊又以方便更現異相，教化迦葉令入正道。佛即化彼尼連河水忽然泛溢，居河左右人多漂溺，枯涸陂池處處皆滿，佛所止處正居其內，佛以神力令水環繞，四面壁立中心塵起。迦葉是時見河泛溢最盛于常，即思念言：「彼大沙門得不漂溺？」由是乘船速至佛所，乃見世尊樹下經行步步塵起，又以環水壁立不能下船，嘆異倍常，遙相慰曰：「沙門安否？得無憂惱耶？」佛言：「我無憂惱，勞相諭也

現代漢語譯本帝釋天又讓夜叉另外取來一塊石頭放在池塘邊，佛陀洗完衣服后就到石頭上晾曬。迦葉來到這裡，又看到池塘邊忽然出現一塊石頭，就自己感到驚奇：『池塘邊先前沒有石頭，現在是從哪裡來的呢？』於是問佛陀說：『大沙門！池塘邊的石頭是從哪裡來的？』佛陀就回答說：『我想要洗衣服，因為沒有石頭，就起了這個念頭，帝釋天就下來為我安置了；我又想到沒有地方晾曬衣服，那位天帝釋又安置了一塊石頭。這兩塊石頭的來歷，都是帝釋天所為。』迦葉大為感嘆：『這位大沙門，凡是他所做的事情都不是世俗所能有的，必定已經證得了阿羅漢的果位了。然而他所證得的境界應該不會超過我。』迦葉的心似乎有所領悟，世尊又用方便法門再次顯現奇異的景象，教化迦葉使他進入正道。佛陀就變化尼連河的水忽然氾濫，住在河兩邊的人大多被淹沒，乾涸的池塘到處都滿了水，佛陀所住的地方正處在其中，佛陀用神力讓水環繞，四面像墻壁一樣豎立，中心卻揚起塵土。迦葉這時看到河水氾濫比平時最盛的時候還要大，就想：『那位大沙門不會被淹沒了吧？』因此乘船快速來到佛陀所在的地方，就看到世尊在樹下經行，每走一步都揚起塵土，又因為環繞的水像墻壁一樣豎立而不能下船，感嘆驚異比平時更加強烈，遠遠地安慰說：『沙門安好嗎？沒有憂愁煩惱吧？』佛陀說：『我沒有憂愁煩惱，勞煩你來慰問了。』

English version Indra then ordered a Yaksha to fetch another stone and place it on the bank of the pond. After the Buddha finished washing his clothes, he went to dry them on the stone. When Kasyapa arrived, he saw another stone suddenly appear on the bank of the pond and was surprised, thinking, 'There was no stone on the bank before, where did it come from?' So he asked the Buddha, 'Great Shramana! Where did the stone on the bank of the pond come from?' The Buddha replied, 'I wanted to wash my clothes, and because there was no stone, I had this thought, and Indra came down to place one for me; I also thought there was no place to dry my clothes, and that heavenly Indra placed another stone. The origin of these two stones is all due to Indra.' Kasyapa exclaimed, 'This great Shramana, everything he does is not of this world, he must have already attained the Arhatship. However, his attainment should not surpass mine.' Kasyapa's heart seemed to have some understanding. The World Honored One then used skillful means to manifest another extraordinary phenomenon, teaching Kasyapa to enter the right path. The Buddha then transformed the water of the Nairanjana River, causing it to suddenly overflow. Many people living on both sides of the river were drowned, and the dried-up ponds were filled everywhere. The place where the Buddha was staying was right in the middle of it. The Buddha used his divine power to make the water surround him, standing like walls on all four sides, while dust rose in the center. Kasyapa, seeing the river overflowing more than usual, thought, 'That great Shramana wouldn't be drowned, would he?' Therefore, he quickly took a boat to where the Buddha was. He saw the World Honored One walking under the tree, with dust rising with each step. Because the surrounding water stood like walls, he could not get off the boat. His amazement was even greater than before. He comforted the Buddha from afar, saying, 'Shramana, are you well? Are you without worry or distress?' The Buddha said, 'I have no worry or distress, thank you for your trouble in coming to comfort me.'

。」復思念言：「此大沙門自有神通，何不離此？」迦葉又言：「莫欲乘船離於此耶？」佛言：「欲離於此。」迦葉白言：「若欲離者當自上船。」佛以神力，如彈指頃，已在船中跏趺而坐。迦葉見佛已坐，不見所來所入。迦葉嘆言：「沙門是大丈夫，有大威德，乃有神通能如是也。」迦葉白言：「我自亦得阿羅漢果，然不及沙門所證之道。」

佛知迦葉決定迴心，便即告言：「汝自言證阿羅漢者，非實證也！」迦葉忽聞世尊發如是語，身毛皆豎轉自克責：「此大沙門悉能知我種種之事，今宜師之以進其道。」作念已定而白佛言：「大沙門！愿知我意，今欲于大沙門法中出家而為僧伽，稟奉教敕修持梵行，唯愿慈悲特賜聽許。」佛知迦葉證道時至，又以方便化彼徒眾，乃謂迦葉曰：「汝欲于吾法中出家學道為沙門者，還曾令諸弟子悉知已否？」迦葉答言：「弟子未知。」佛言：「汝為人師，不得卒暴

現代漢語譯本：他又思忖道：『這位大沙門一定有神通，為何不離開這裡呢？』迦葉又說：『您想乘船離開這裡嗎？』佛說：『想離開這裡。』迦葉稟告說：『如果想離開，應當自己上船。』佛用神力，像彈指之間，已經跏趺坐在船中。迦葉看見佛已經坐好，卻沒看見他是怎麼來、怎麼進去的。迦葉感嘆道：『這位沙門真是大丈夫，有大威德，竟然有如此神通。』迦葉稟告說：『我雖然也證得了阿羅漢果，但比不上沙門所證悟的道。』佛知道迦葉已經決定回心轉意，便告訴他說：『你自稱證得阿羅漢果，並非真正證得！』迦葉忽然聽到世尊說這樣的話，渾身汗毛都豎了起來，開始自我責備：『這位大沙門完全知道我的種種事情，現在應該拜他為師，以求精進。』他打定主意后，稟告佛說：『大沙門！希望您能瞭解我的心意，我現在想在大沙門您的法中出家為僧，接受您的教誨，修持梵行，只希望您慈悲，特別允許。』佛知道迦葉證道的時候到了，又用方便法教化他的徒眾，於是對迦葉說：『你想在我的法中出家學道為沙門，可曾讓你的弟子們都知道了嗎？』迦葉回答說：『弟子們還不知道。』佛說：『你作為老師，不能如此倉促。』

English version: He then thought, 'This great Shramana must have supernatural powers, why doesn't he leave this place?' Kashyapa then said, 'Do you wish to leave this place by boat?' The Buddha said, 'I wish to leave this place.' Kashyapa reported, 'If you wish to leave, you should get on the boat yourself.' The Buddha, using his divine power, was already sitting cross-legged in the boat in the blink of an eye. Kashyapa saw that the Buddha was already seated, but did not see how he came or entered. Kashyapa exclaimed, 'This Shramana is truly a great man, with great power and virtue, and such supernatural abilities.' Kashyapa reported, 'Although I have also attained the Arhat fruit, it is not comparable to the path that the Shramana has realized.' The Buddha knew that Kashyapa had decided to change his mind, and then told him, 'You claim to have attained the Arhat fruit, but you have not truly attained it!' Kashyapa suddenly heard the World Honored One say these words, and his hair stood on end, and he began to blame himself: 'This great Shramana knows all my affairs, now I should take him as my teacher to advance my path.' After making up his mind, he reported to the Buddha, 'Great Shramana! I hope you understand my intention, I now wish to leave home and become a monk in the Great Shramana's Dharma, receive your teachings, and practice the Brahma-faring. I only hope that you will be compassionate and grant me permission.' The Buddha knew that the time for Kashyapa to attain the path had arrived, and he also used expedient means to teach his followers, and then said to Kashyapa, 'If you wish to leave home and study the path as a Shramana in my Dharma, have you informed all your disciples?' Kashyapa replied, 'The disciples do not know yet.' The Buddha said, 'As a teacher, you cannot be so hasty.'

。且可歸還與弟子議，若謂然者即可再來，斯亦未晚。」

迦葉奉教還至住處，乃與摩拏嚩迦等五百弟子同集一處，告而言曰：「彼大沙門相好異常神通難及，凡所動止天悉遙知，或來座前而聽其法，或有要用皆能給送，累見神變我實不如。今欲師彼出家以進其道。吾已決定，汝等如何？細自籌量以實報我。」摩拏嚩迦白迦葉言：「彼火龍暴惡首先降伏，神異他心眾人目睹。我等所業悉自師傳，師既未如，弟子何說。師若決志，我等皆隨；師若達彼宗源，亦愿垂於濟度，我等已決眾共一心，今或可行不可失也。」於是迦葉知眾誠愿，乃令弟子取事火具，護摩杓等種種之器，及鹿皮衣、樹皮衣、凈瓶、拄杖、革屣等物，悉棄尼連河中，以示不回之相，師徒相率同詣佛所，頂禮佛足退立一面。

爾時世尊謂迦葉曰：「汝復來耶？」迦葉答言：「今與弟子同來，欲于大沙門法中出家修學

現代漢語譯本：『而且可以回去和弟子們商議，如果他們認為可以，再來也不遲。』迦葉領命回到住處，就和摩拏嚩迦等五百弟子聚集在一起，告訴他們說：『那位大沙門相貌莊嚴，神通廣大，難以企及。他的一舉一動，上天都知道，有時會來到座前聽他講法，有時有需要，他都能給予。我多次見到他的神變，實在不如他。現在我想拜他為師，出家修行，以求精進。我已經決定了，你們覺得如何？仔細考慮后如實告訴我。』摩拏嚩迦對迦葉說：『他首先降伏了暴惡的火龍，他的神異和能知他人心意，眾人都親眼所見。我們所學的都是師父傳授的，師父既然不如他，弟子們又有什麼好說的呢？如果師父決定了，我們都跟隨。如果師父能通達他的宗源，也希望能夠救度我們。我們已經決定，大家同心同德，現在或許可以行動，不要錯失良機。』於是，迦葉知道大家心意已決，就讓弟子們拿來祭火的器具，護摩勺等各種器物，以及鹿皮衣、樹皮衣、凈瓶、拄杖、革履等物品，全部丟進尼連河中，以表示不再回頭。師徒一起前往佛陀所在之處，頂禮佛足，退到一旁站立。這時，世尊對迦葉說：『你又來了嗎？』迦葉回答說：『現在和弟子們一起來，想在大沙門您的法中出家修行。』

English version: 'And you can go back and discuss it with your disciples. If they agree, it won't be too late to come again.' Kashyapa, having received the instruction, returned to his dwelling. He gathered with his five hundred disciples, including Manavaka, and told them, 'That great Shramana has extraordinary features and his spiritual powers are difficult to match. All his movements are known by the heavens. Sometimes they come before his seat to listen to his teachings, and if there is a need, he can provide it. I have seen his miraculous transformations many times, and I am truly inferior to him. Now I want to take him as my teacher, leave home, and cultivate the path to progress. I have already decided. What do you think? Consider it carefully and tell me the truth.' Manavaka said to Kashyapa, 'He first subdued the violent fire dragon. His miraculous powers and ability to know others' minds have been witnessed by everyone. What we have learned has all been passed down by the teacher. Since the teacher is not as good as him, what can the disciples say? If the teacher is determined, we will all follow. If the teacher can understand the source of his teachings, we also hope to be saved. We have decided, and we are all of one mind. Perhaps we can act now and not miss the opportunity.' Then, Kashyapa, knowing that everyone was sincere, had his disciples take the fire-worshiping tools, homa ladles, and various other implements, as well as deer-skin clothes, bark clothes, clean bottles, staffs, and leather shoes, and threw them all into the Nairanjana River to show that they would not turn back. The teacher and disciples together went to where the Buddha was, bowed at his feet, and stood aside. At that time, the World Honored One said to Kashyapa, 'Have you come again?' Kashyapa replied, 'Now I have come with my disciples, wanting to leave home and cultivate in the Dharma of the great Shramana.'

。」佛已懸知乃更審曰：「汝諸弟子誠心以否？」迦葉答言：「我與弟子皆悉誠心，唯愿慈哀咸垂濟度。」佛即默許度為沙門，又復報言：「汝等今朝是真出家、是真梵行，披袈裟衣而實沙門。」

爾時烏嚕尾螺迦葉身著袈裟成沙門相，又聞佛言：「汝今是真出家、是真梵行。」私自慶喜我心全滅。又復思惟：「往昔大仙嘗說斯事：『世稀有佛出興於世，得無上覺具一切智，是大聖人天上人間悉能利樂。』我於前時夜出觀星有大火聚，謂其事火與我同宗，乃是梵王、帝釋、四天王等互來聽法。今惟此事是大聖人，此非大聖，孰為聖也？」於是迦葉易沙門稱，呼佛為世尊也。

佛說眾許摩訶帝經卷第十

爾時烏嚕尾螺迦葉有其二弟：一名曩提迦葉；二名誐耶迦葉。是二迦葉各有二百五十學徒，悉在尼連河下流岸側而住，各于師法勤加修習

現代漢語譯本：佛陀早已知曉，便再次審問說：『你們這些弟子是真心實意的嗎？』迦葉回答說：『我和我的弟子們都是真心實意的，只希望佛陀慈悲憐憫，普度我們。』佛陀便默許他們出家為沙門，又說道：『你們今天才是真正的出家，才是真正的修行梵行，披上袈裟，才是真正的沙門。』當時，烏嚕尾螺迦葉身穿袈裟，成為沙門的模樣，又聽到佛陀說：『你現在才是真正的出家，才是真正的修行梵行。』他心中暗自慶幸，覺得自己心中的煩惱都已消滅。他又思索道：『以前有大仙說過這樣的話：『世上稀有佛陀出世，獲得無上覺悟，具足一切智慧，是大聖人，天上人間都能利益安樂。』我之前夜晚出來觀察星象時，看到有大火聚集，以為是事火與我同宗，其實是梵王、帝釋、四天王等互相前來聽法。現在看來，只有這件事才是大聖人所為，如果這不是大聖人，誰又能稱得上是聖人呢？』於是，迦葉改變了稱呼，稱佛陀為世尊。《佛說眾許摩訶帝經》卷第十當時，烏嚕尾螺迦葉有兩個弟弟：一個叫曩提迦葉，一個叫誐耶迦葉。這兩個迦葉各有二百五十個學徒，都住在尼連河的下游岸邊，各自勤奮地修習他們老師的教法。

English version: The Buddha already knew this, and further inquired, 'Are you disciples truly sincere?' Kasyapa replied, 'My disciples and I are all truly sincere, and we only wish for your compassionate mercy to deliver us all.' The Buddha then silently permitted them to become monks, and further said, 'Today you are truly ordained, truly practicing the holy life, wearing the robes, and are truly monks.' At that time, Uruvilva Kasyapa, wearing the robes, became a monk, and upon hearing the Buddha say, 'Now you are truly ordained, truly practicing the holy life,' he secretly rejoiced, feeling that all the afflictions in his heart had been extinguished. He further pondered, 'In the past, a great sage once said, 'It is rare for a Buddha to appear in the world, attaining supreme enlightenment, possessing all wisdom, being a great sage who can benefit and bring joy to both heaven and earth.' When I previously came out at night to observe the stars, I saw a great fire gathering, thinking it was fire worship that shared my lineage, but it was actually Brahma, Indra, the Four Heavenly Kings, and others coming to listen to the Dharma. Now it seems that only this matter is the work of a great sage, and if this is not a great sage, who else can be called a sage?' Thereupon, Kasyapa changed his title, calling the Buddha 'World Honored One.' The Tenth Scroll of the 'Buddha Speaks of the Great Emperor's Sutra' At that time, Uruvilva Kasyapa had two younger brothers: one named Nadi Kasyapa, and the other named Gaya Kasyapa. Each of these two Kasyapas had two hundred and fifty disciples, all residing on the banks of the lower reaches of the Nairanjana River, each diligently practicing the teachings of their respective teachers.

。是二迦葉一日于尼連河中，忽見烏嚕尾螺迦葉祀火之具、護摩杓等，及鹿皮、樹皮衣，乃至凈瓶、柱杖、革履等物，悉從尼連河中流下，乃驚怪思念：「我兄迦葉得無王難耶？得無賊難耶？乃至水火等難？因是難故退失修行。若不爾者，云何祀火之具種種之物，棄於水中任自流下？審知今日必見差異。」於是二弟思議再三，共行尋兄，原其的實，至兄住處，不見迦葉及弟子輩，唯余所居空寂而已。

時二迦葉倍極悽然，即詣鄰人訪其所以。鄰人報言：「烏嚕尾螺捨棄仙道，將諸弟子歸於沙門。我等諸人不知其事，請自詣彼詢其因由。」時二迦葉聞此說已，互相謂曰：「我亦聞有沙門近來此處，凡諸舉止皆異常人。儻或我兄及與弟子，若實然者，極為稀事。今可往彼自觀虛實。」二人相將同到佛所，方見其兄烏嚕尾螺及與弟子，被袈裟衣成沙門相，悉坐佛前瞻仰聽法。時二迦葉目睹斯事因知其實，心驚毛豎，足不能進

現代漢語譯本有一天，二迦葉在尼連河中，忽然看見烏嚕尾螺迦葉祭祀用的器具、護摩勺等，以及鹿皮、樹皮做的衣服，甚至凈瓶、柱杖、革履等物品，都從尼連河中漂流而下，便驚奇地思忖：『我的哥哥迦葉莫非遭遇了王難？莫非遭遇了賊難？甚至是水火等災難？因為這些災難而退失了修行。如果不是這樣，為什麼祭祀用的各種器具，會被拋棄在水中任其漂流呢？』他確信今天必定會發生不同尋常的事情。於是，二弟反覆思量，一同前去尋找哥哥，想弄清真相。到了哥哥居住的地方，卻不見迦葉和他的弟子們，只剩下空蕩蕩的住所。當時，二迦葉感到無比淒涼，便去拜訪鄰居，詢問事情的原委。鄰居告訴他們：『烏嚕尾螺已經捨棄了仙道，帶著他的弟子們歸依了沙門。我們這些人都不瞭解具體情況，請你們自己去那裡詢問原因吧。』二迦葉聽了這話，互相說道：『我也聽說最近這裡來了一位沙門，他的一舉一動都與常人不同。或許我哥哥和他的弟子們，如果真是這樣，那可真是太稀奇了。現在可以去那裡親自看看虛實。』二人一同來到佛陀所在之處，才看見他們的哥哥烏嚕尾螺和他的弟子們，都穿著袈裟，成了沙門的模樣，全都坐在佛陀面前，恭敬地聽法。當時，二迦葉親眼目睹了這一切，才知道事情的真相，心中震驚，毛髮豎立，雙腳無法向前邁進。

English version One day, the two Kasyapas were in the Nairanjana River when they suddenly saw the sacrificial implements of Uruvilva Kasyapa, such as the homa ladle, as well as deer skin, bark clothing, and even a clean bottle, staff, and leather shoes, all floating down the Nairanjana River. They were surprised and thought: 'Could my brother Kasyapa have encountered royal trouble? Could he have encountered thieves? Or even disasters like fire or water? Could he have abandoned his practice because of these difficulties? If not, why would all the various sacrificial implements be discarded in the water and left to float away? I am certain that something unusual will happen today.' Therefore, the two younger brothers pondered repeatedly and went together to find their brother, wanting to ascertain the truth. When they arrived at their brother's residence, they did not see Kasyapa or his disciples, only an empty and desolate dwelling. At that time, the two Kasyapas felt extremely desolate and went to visit their neighbors to inquire about the situation. The neighbors told them: 'Uruvilva has abandoned the path of the ascetic and has taken his disciples to become a Shramana. We do not know the details, please go there yourselves to ask the reason.' Upon hearing this, the two Kasyapas said to each other: 'I have also heard that a Shramana has recently come here, and all his actions are different from ordinary people. Perhaps my brother and his disciples, if this is true, it is truly extraordinary. Now we can go there ourselves to see if it is true.' The two of them went together to where the Buddha was, and only then did they see their brother Uruvilva and his disciples, all wearing kasaya robes, having become Shramanas, all sitting before the Buddha, respectfully listening to the Dharma. At that time, the two Kasyapas witnessed this with their own eyes and knew the truth. Their hearts were shocked, their hair stood on end, and their feet could not move forward.

。

佛見曩提誐耶來尋其兄，又見立於會前足不能進，即遣烏嚕尾螺自起迎接。時二迦葉既睹其兄離席迎接，即趨進前來禮足問訊。二迦葉言：「我兄耆年有德久已修行，博學該通世無等者，摩伽陀國王及大臣乃至士庶，皆謂我兄證阿羅漢道，常持種種香花、飲食、上妙衣服及以珍寶而來供養，凡有言說莫不諦信。如何今日忽棄己道便隨他教？我本修行依兄指授，乃至弟子咸無異轍，兄今自棄本所修習，我等云何更堅進趣？處大疑網，愿賜開解。」作是說已颙住一面。

時烏嚕尾螺迦葉告曩提誐耶等言：「往世無佛由若冥夜，人無慧目不知沉墜，我於是際苦節修行，事火為功每祈聖證；復以此道轉教汝曹，餘人無能得過我道，便即自謂證阿羅漢。有大沙門曰佛、世尊，身長丈六金色晃耀，相好具足、威德特尊，哀愍我故來近止住

現代漢語譯本佛陀看到難提伽耶來尋找他的哥哥，又見他站在會場前，因敬畏而不敢上前，就讓烏嚕維螺起身迎接他。當時，兩位迦葉看到他們的哥哥起身迎接，就快步上前，禮拜佛足並問候。兩位迦葉說：『我兄長年高德劭，修行已久，博學多識，世間無人能及。摩伽陀國王、大臣乃至平民百姓，都認為我兄長已證得阿羅漢道，經常拿著各種香花、飲食、上好的衣服和珍寶來供養，凡是他說的話，沒有不相信的。為何今日忽然捨棄自己的道，反而跟隨其他教派？我本來的修行都是依照兄長的指導，乃至弟子們也都遵循同樣的道路。兄長現在自己捨棄了原本修習的，我們又如何能更加堅定地前進呢？我們身處巨大的疑惑之中，希望您能為我們解惑。』說完，他們就恭敬地站在一旁。當時，烏嚕維螺迦葉告訴難提伽耶等人說：『過去沒有佛陀的時候，就像黑夜一樣，人們沒有智慧的眼睛，不知道自己正在沉淪。我那時苦行修行，以事奉火為功德，每次都祈求證得聖果；又把這個道教給你們，其他人沒有能超過我的道的，我就自認為已經證得阿羅漢。有一位大沙門，名叫佛、世尊，身高一丈六，全身金色，光芒耀眼，相貌莊嚴，威德特別尊貴，他因為憐憫我，所以來到我附近居住。』

English version The Buddha saw Nandi-Kasyapa coming to look for his brother, and also saw him standing before the assembly, unable to approach due to reverence. So, he sent Uruvilva to rise and greet him. At that time, the two Kasyapas, seeing their brother rise to greet them, quickly stepped forward, bowed at the Buddha's feet, and inquired. The two Kasyapas said, 'Our elder brother is of advanced age and high virtue, has practiced for a long time, is learned and knowledgeable, and no one in the world can compare to him. The King of Magadha, his ministers, and even the common people all believe that our elder brother has attained the Arhat path. They often bring various fragrant flowers, food, fine clothing, and treasures to offer him. Whatever he says, they believe without doubt. Why has he suddenly abandoned his own path today and instead followed another teaching? My original practice was based on my elder brother's guidance, and even the disciples followed the same path. Now that our elder brother has abandoned what he originally practiced, how can we more firmly advance? We are in great doubt and hope you can resolve it for us.' Having said this, they stood respectfully to one side. At that time, Uruvilva Kasyapa told Nandi-Kasyapa and the others, 'In the past, when there was no Buddha, it was like a dark night. People had no eyes of wisdom and did not know they were sinking. At that time, I practiced asceticism, serving fire as merit, and each time I prayed to attain the holy fruit. I also taught this path to you. No one else could surpass my path, so I considered myself to have attained Arhatship. There is a great Shramana called Buddha, the World Honored One, who is sixteen feet tall, with a golden body, radiant and with majestic features, and of particularly noble virtue. Out of compassion for me, he came to live near me.'

。凡所動靜天悉遙知；四天大王乃至梵釋，咸來聽法；又見神足，于剎那頃，往復四洲乃至天上，取酥陀味悉皆示我；又復知我實未證得阿羅漢道。以斯事故我道不如，省悟宜先誠慚後悔，乃與弟子投誠出家。哀愍我故便垂救濟，令著法服度為僧伽。先不告汝，吾之過矣。」

時曩提迦葉、誐耶迦葉，根緣已熟便生信向，聞是語已悲喜交至，乃謂兄言：「我本修行因兄教授，兄今棄捨我亦愿隨。」又復言曰：「無佛出世，寧聞正法，雖止老耄，亦希出離。」烏嚕尾螺告言：「善哉，善哉！今正是時。」曩提迦葉、誐耶迦葉，即前詣佛，頭面著地禮雙足已，退住一面白言：「世尊！我兄烏嚕尾螺先是本師，今者出家已為沙門；我今亦欲出家，愿賜濟度。」佛雖默許，還令導彼徒眾而告之曰：「汝等弟子悉知已否？」二迦葉言：「未知。」佛言：「汝可令知，還來度汝

現代漢語譯本：凡是我的舉動，天界都能遙遠地知曉；四大天王乃至梵天和帝釋天，都來聽我講法；我又見到他展現神足通，在極短的時間內，往返四大部洲乃至天上，取來酥陀味給我看；而且他還知道我實際上並未證得阿羅漢道。因為這些原因，我知道我的道行不如他，我應該先誠心懺悔，然後和弟子們一起投誠出家。他憐憫我，就垂慈救濟，讓我穿上法衣，度我為僧。之前沒有告訴你，是我的過錯。」當時，那提迦葉和伽耶迦葉，根基和因緣已經成熟，便產生了信仰和嚮往，聽到這些話后，悲喜交加，就對哥哥說：『我原本修行是因哥哥的教導，哥哥現在放棄了，我也願意跟隨。』又說：『沒有佛出世，哪裡能聽到正法呢？即使到了老年，也希望能夠出離。』烏嚕尾螺說：『好啊，好啊！現在正是時候。』那提迦葉和伽耶迦葉，就走到佛陀面前，頭面觸地禮拜雙足后，退到一旁稟告說：『世尊！我的哥哥烏嚕尾螺，之前是我們的老師，現在已經出家成為沙門；我們現在也想出家，希望您能慈悲救度。』佛陀雖然默許了，還是讓他們先去引導他們的徒眾，並告訴他們說：『你們的弟子都知道了嗎？』兩個迦葉說：『還不知道。』佛陀說：『你們可以讓他們知道，然後回來度你們。』

English version: All my movements, the heavens know from afar; the Four Heavenly Kings, even Brahma and Indra, all come to hear my teachings; I also saw him display his supernatural powers, in an instant, traveling back and forth across the four continents and even to the heavens, bringing me the taste of ambrosia to show me; and he also knew that I had not actually attained the Arhat path. Because of these things, I know that my path is not as good as his, I should first sincerely repent, and then with my disciples surrender and become monks. He pitied me, and then mercifully saved me, allowing me to wear the Dharma robes and ordaining me as a monk. I did not tell you before, it is my fault.』 At that time, Nadi Kashyapa and Gaya Kashyapa, their roots and conditions were already ripe, and they developed faith and longing. After hearing these words, they were filled with both sorrow and joy, and said to their elder brother: 『My original practice was due to your teachings, and now that you have given it up, I am also willing to follow.』 They also said: 『Without a Buddha appearing in the world, where can we hear the true Dharma? Even in old age, we hope to be liberated.』 Uruvilva said: 『Good, good! Now is the right time.』 Nadi Kashyapa and Gaya Kashyapa then went before the Buddha, bowed their heads to the ground and worshipped his feet, then stepped aside and reported: 『World Honored One! My elder brother Uruvilva, who was previously our teacher, has now become a monk; we also wish to become monks now, we hope you will mercifully save us.』 Although the Buddha silently agreed, he still had them first guide their followers, and told them: 『Do your disciples all know?』 The two Kashyapas said: 『They do not yet know.』 The Buddha said: 『You can let them know, and then come back to have you ordained.』

。」

時二迦葉承佛教敕還歸所住，各集弟子告而言曰：「摩拏嚩迦！汝還知否？有大沙門其名曰佛，來近我師迦葉止住，累以神通顯現異相，皆令我師一一目睹；又以法力制其所作，我師省悟知法不如，將諸學眾投彼出家。我因見其所棄受用隨水流下，乃自訪尋委其緣由。及到于彼，已見我師迦葉及五百弟子，悉著袈裟成沙門相，在會而坐聽其說法。我見是事初大驚怪不能前進，我師迦葉離席來迎，具說前事。我聞殊勝亦愿出家，載念汝曹回來相報。吾意如此，汝等思之，以信實心各報於我。」彼二迦葉說是語已，時摩拏嚩迦弟子之眾白迦葉曰：「我等修學從師所受，師辯勝劣弟子寧知；師尚投彼出家，我等云何執守？如或決定，亦愿相隨。」於是曩提迦葉、誐耶迦葉，各領弟子同詣佛所，至佛會已，頂禮佛足，退住一面。

爾時世尊告迦葉言：「汝等來耶？」時二迦葉答言：「已來

現代漢語譯本當時，二迦葉接受佛的教令返回各自的住所，召集弟子們告訴他們說：『摩拏嚩迦！你們知道嗎？有一位偉大的沙門，名叫佛，來到我們老師迦葉的住處附近，多次以神通顯現奇異的景象，都讓我們老師一一親眼目睹；又用法力制止了他所做的事情，我們老師醒悟到自己的法不如他，於是帶領所有弟子投奔他出家。我因為看到他所拋棄的用具順水流下，才自己去尋訪，瞭解其中的緣由。等我到了那裡，已經看到我的老師迦葉和五百弟子，都穿著袈裟，成了沙門的模樣，在法會上坐著聽他說法。我看到這種情況，起初非常驚訝，不能前進，我的老師迦葉離開座位來迎接我，詳細地說了之前的事情。我聽了覺得非常殊勝，也願意出家，所以想著回來告訴你們。我的想法是這樣，你們考慮一下，用真誠的心各自告訴我。』那二迦葉說完這些話后，當時摩拏嚩迦的弟子們對迦葉說：『我們所修學的都是從老師那裡接受的，老師的辯論勝過還是不如，弟子們哪裡知道呢？老師尚且投奔他出家，我們又怎麼能固執己見呢？如果老師已經決定了，我們也願意跟隨。』於是，曩提迦葉、誐耶迦葉，各自帶領弟子一同前往佛陀所在的地方，到了佛陀的法會後，頂禮佛足，退到一旁站立。這時，世尊對迦葉說：『你們來了嗎？』當時二迦葉回答說：『已經來了。』

English version At that time, the two Kasyapas, having received the Buddha's command, returned to their respective residences. They gathered their disciples and told them, 'Manavaka! Do you know? There is a great Shramana named Buddha who came to stay near our teacher Kasyapa's dwelling. He repeatedly manifested extraordinary phenomena through his supernatural powers, all of which our teacher witnessed firsthand. Furthermore, he used his Dharma power to restrain what our teacher had done. Our teacher realized that his Dharma was inferior and led all his disciples to renounce the world and become his followers. I, having seen the discarded belongings floating down the river, went to investigate the cause. When I arrived, I saw that my teacher Kasyapa and five hundred disciples were all wearing robes, having become Shramanas, sitting in the assembly listening to his teachings. Upon seeing this, I was initially greatly astonished and could not move forward. My teacher Kasyapa left his seat to greet me and explained the events that had transpired. Hearing of such excellence, I also wished to renounce the world, and so I thought to return and inform you all. This is my intention. Consider it, and with sincere hearts, each of you tell me your thoughts.' After the two Kasyapas had spoken these words, the disciples of Manavaka said to Kasyapa, 'Our studies and practices have all been received from you, our teacher. How can we, as disciples, know whether your arguments are superior or inferior? If our teacher has already renounced the world to follow him, how can we stubbornly hold onto our own views? If you have decided, we also wish to follow you.' Thereupon, Nadi Kasyapa and Gaya Kasyapa, each leading their disciples, went together to where the Buddha was. Having arrived at the Buddha's assembly, they bowed at the Buddha's feet and stood aside. Then, the World Honored One said to Kasyapa, 'Have you come?' The two Kasyapas replied, 'We have come.'

。」又白佛言：「我等各各將諸弟子同來投佛，于正法中愿得出家，稟奉尸羅修持梵行；愿佛大慈哀愍聽許。」佛即攝受度為沙門。佛又報言：「汝等今朝是真出家、是真梵行。」時迦葉等聞是語已，歡喜踴躍不能自勝，各各禮佛旋繞畢已，瞻仰而住。

爾時世尊度迦葉等千苾芻已，即離適悅之地，將耆年迦葉等一千苾芻，往誐耶山頂塔處經行。到誐耶已，佛為諸苾芻等現三種事：一者神通；二者說法；三者調伏。於是世尊，入三摩地現神變相，于本座沒而於東方虛空之中，現行、住、坐、臥四威儀事；又于身上出五色光，所謂青、黃、赤、白及與紅色；又復身上出水、身下出火，身上出火、身下出水，乃至南西北方皆現是相。見神變已，于剎那間還複本座。爾時世尊又與說法，謂諸苾芻：「汝於心、意、識等諸法之中，有疑、無疑，有念、無念，可滅、不滅，於斯諸法汝決定行

現代漢語譯本：他們又對佛說：『我們各自帶領弟子一同來投奔佛陀，希望能在正法中出家，接受戒律，修持清凈的修行；希望佛陀大慈大悲，憐憫允許。』佛陀就接納他們，度他們為沙門。佛陀又說：『你們今天才是真正的出家，才是真正的清凈修行。』當時，迦葉等人聽到這話，歡喜雀躍，無法自持，各自禮拜佛陀，繞佛完畢，瞻仰著佛陀站立。當時，世尊度化迦葉等一千位比丘后，就離開舒適的地方，帶領年長的迦葉等一千位比丘，前往誐耶山頂的塔處經行。到達誐耶后，佛陀為眾比丘展現三種事：一是神通；二是說法；三是調伏。於是世尊進入三摩地，顯現神變之相，在本座消失，在東方虛空中，顯現行走、站立、坐著、躺臥四種威儀；又從身上發出五色光，即青、黃、赤、白以及紅色；又從身上出水，身下出火，身上出火，身下出水，乃至南方、西方、北方都顯現這樣的景象。看到神變后，在剎那間又回到本座。當時，世尊又為他們說法，對眾比丘說：『你們對於心、意、識等諸法之中，有疑惑、沒有疑惑，有念頭、沒有念頭，可以滅除、不可以滅除，對於這些法，你們要堅定地修行。』

English version: They then said to the Buddha, 'We each bring our disciples to take refuge in the Buddha, hoping to be ordained in the true Dharma, receive the precepts, and practice pure conduct; we hope the Buddha, with great compassion, will mercifully grant our request.' The Buddha then accepted them and ordained them as monks. The Buddha also said, 'Today you are truly ordained, and truly practicing pure conduct.' At that time, Kasyapa and the others, upon hearing these words, were overjoyed and could not contain themselves. They each bowed to the Buddha, circumambulated him, and stood gazing at him. Then, after the World Honored One had converted Kasyapa and the thousand monks, he left the pleasant place and led the elder Kasyapa and the thousand monks to the stupa on the summit of Gaya Mountain for walking meditation. Upon arriving at Gaya, the Buddha displayed three things to the monks: first, supernatural powers; second, the Dharma teaching; and third, taming. Thereupon, the World Honored One entered samadhi and manifested miraculous transformations. He disappeared from his seat and appeared in the eastern sky, displaying the four postures of walking, standing, sitting, and lying down. He also emitted five-colored light from his body, namely blue, yellow, red, white, and crimson. Furthermore, water came from his body and fire from below, and fire from his body and water from below, and the same phenomena appeared in the south, west, and north. After seeing these transformations, he returned to his seat in an instant. At that time, the World Honored One also taught the Dharma, saying to the monks, 'Regarding the various dharmas such as mind, intention, and consciousness, whether you have doubts or no doubts, whether you have thoughts or no thoughts, whether they can be extinguished or not, you must practice these dharmas with determination.'

。」又復告曰：「汝等當知！眼識為緣貪于諸色，因色觸故內心發生，即有苦樂，或非苦非樂，乃至耳、鼻、舌、身、意亦復如是。諸苾芻！貪火既爾，嗔、癡亦然；由是輪迴生、老、病、死憂悲苦惱。諸苾芻！三火熾盛由我為本，欲滅三火當斷我本，我本若斷三火自息，於是三界輪迴一切諸苦自然斷絕。」時三迦葉及千苾芻，又蒙世尊現神變相及說正法，得諸漏盡得心解脫，所作已辦舍諸重擔，正得己利永斷輪迴，悉皆證得阿羅漢道。

爾時世尊于誐耶山頂，度三迦葉及弟子千人，皆證阿羅漢道已。時民彌娑啰王及輔相大臣乃至士庶，悉知世尊在誐耶山頂，有弟子眾數滿千人

現代漢語譯本：他又接著說：『你們應當知道！眼識因為貪戀各種顏色，因為接觸顏色內心產生感受，就會有苦、樂，或者不苦不樂的感覺，乃至耳朵、鼻子、舌頭、身體、意識也是這樣。各位比丘！貪慾之火是這樣，嗔恨、愚癡也是這樣；因此就會在生死、衰老、疾病、死亡、憂愁、悲傷、痛苦、煩惱中輪迴。各位比丘！這三火熾盛的根源在於「我」，想要熄滅這三火，就應當斷除「我」這個根本，如果「我」的根本斷除了，三火自然就會熄滅，這樣三界輪迴中的一切痛苦自然就會斷絕。』當時，三迦葉和一千位比丘，又蒙受世尊顯現神通變化和宣說正法，都斷盡了煩惱，獲得了心的解脫，該做的已經做完，捨棄了一切重擔，真正得到了自己的利益，永遠斷絕了輪迴，全部都證得了阿羅漢的果位。那時，世尊在伽耶山頂，度化了三迦葉和一千位弟子，他們都證得了阿羅漢的果位。當時，頻婆娑羅王和輔佐大臣，乃至平民百姓，都知道世尊在伽耶山頂，有弟子一千人。

English version: He further said, 'You should know! Eye-consciousness, due to craving for various forms, and because of contact with forms, feelings arise in the mind, which are either pleasant, unpleasant, or neither pleasant nor unpleasant. The same is true for the ear, nose, tongue, body, and mind. Bhikkhus! The fire of greed is like this, and so are hatred and delusion; because of this, one revolves in birth, old age, sickness, death, sorrow, grief, pain, and distress. Bhikkhus! The root of these three blazing fires is the 'self'. If you wish to extinguish these three fires, you must cut off the root of the 'self'. If the root of the 'self' is cut off, the three fires will naturally cease, and thus all the sufferings in the cycle of the three realms will naturally be cut off.' At that time, the three Kasyapas and a thousand bhikkhus, having again received the Buddha's manifestation of miraculous powers and the preaching of the Dharma, all exhausted their defilements, attained liberation of mind, accomplished what was to be done, relinquished all burdens, truly obtained their own benefit, forever cut off the cycle of rebirth, and all attained the state of Arhat. At that time, the World Honored One, on the summit of Gaya Mountain, converted the three Kasyapas and a thousand disciples, all of whom attained the state of Arhat. At that time, King Bimbisara and his ministers, as well as the common people, all knew that the World Honored One was on the summit of Gaya Mountain, with a following of a thousand disciples.

。有一大臣告于王曰：「我聞國人近有言論，彼釋族中生一童子，初生之時，有雪山邊娑擬啰體河岸，往昔迦毗羅仙住處，有一善相婆羅門相而言曰：『今此童子，相好具足福慧圓滿，必為金輪聖王，王四天下，盡大海際悉在統御，正法理世民行十善；復有輪寶、摩尼寶、女寶、主兵寶、主藏寶、象寶、馬寶，如是諸寶自然出現恒常隨逐；又有千子色相第一，具大勇猛能破冤敵，四洲畏威悉皆降伏。然或出家，剃除鬚髮著袈裟衣，正心修行，必成無上正等正覺。』具以上事悉白于王，請早圖謀勿令後悔，如能殺者保國終吉。」

時民彌娑啰王在正殿上獨坐思惟，常念五種之事：一者常愿如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，出於世間；二者早得往彼瞻禮隨喜；三者到已便得聞法；四者如所說法悉能了知；五者為我受戒，受已稟持

現代漢語譯本：有一位大臣稟告國王說：『我聽說國內最近有傳言，釋迦族中誕生了一個嬰兒，他出生的時候，在雪山邊娑擬啰體河岸，也就是以前迦毗羅仙人居住的地方，有一位善於相面的婆羅門預言說：『這個孩子相貌美好，福慧圓滿，將來必定成為統治四方的金輪聖王，他的統治範圍將遍及整個大海，他將以正法治理國家，使人民奉行十善。他還將擁有輪寶、摩尼寶、女寶、主兵寶、主藏寶、象寶、馬寶等各種寶物，這些寶物會自然出現並一直跟隨他。他還會有一千個相貌出衆、勇猛無比的兒子，他們能夠擊敗敵人，使四方諸國都畏懼並臣服。然而，如果他選擇出家，剃除鬚髮，穿上袈裟，專心修行，就必定能夠成就無上正等正覺。』大臣將這些事情都稟告了國王，請求國王早做打算，不要等到將來後悔。如果能殺掉這個孩子，就能保佑國家長久安寧。』當時，頻婆娑羅王正獨自坐在正殿上思考，他常常思念五件事：第一，他常常希望如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊能夠降生於世；第二，他希望能夠早日前往瞻仰禮拜，隨喜功德；第三，他希望到達之後能夠聽聞佛法；第四，他希望能夠完全理解佛所說的法；第五，他希望能夠為他受戒，受戒之後能夠遵守戒律。

English version: A minister reported to the king, saying, 'I have heard recent rumors among the people that a child has been born into the Shakya clan. At the time of his birth, on the banks of the Sānirā River near the Snow Mountains, at the former residence of the sage Kapila, a Brahmin skilled in physiognomy prophesied: 『This child has excellent features, perfect blessings and wisdom. He will surely become a Chakravartin king, ruling the four quarters of the world, his dominion extending to the edge of the great ocean. He will govern with righteousness, leading the people to practice the ten virtues. He will also possess treasures such as the wheel jewel, the mani jewel, the woman jewel, the military leader jewel, the treasurer jewel, the elephant jewel, and the horse jewel. These treasures will appear naturally and always accompany him. He will also have a thousand sons, each with exceptional appearance and great courage, capable of defeating enemies, causing all the four continents to fear and submit. However, if he chooses to renounce the world, shave his head, wear the monastic robe, and practice diligently, he will surely attain unsurpassed perfect enlightenment.』 The minister reported all these matters to the king, urging him to make plans early, lest he regret it later. If this child can be killed, the kingdom will be guaranteed lasting peace.' At that time, King Bimbisara was sitting alone in the main hall, contemplating five things: First, he always wished that the Tathagata, the Arhat, the Samyaksambuddha, the Vidyacharana-sampanna, the Sugata, the Lokavid, the Anuttara, the Purushadamyasarathi, the Shastha Devamanushyanam, the Buddha, the Bhagavan, would appear in the world; second, he hoped to go there early to pay homage and rejoice in the merits; third, he hoped that upon arrival, he would be able to hear the Dharma; fourth, he hoped to fully understand the Dharma as it was taught; fifth, he hoped to receive precepts from him, and after receiving them, to uphold them.

。方念斯事，忽聞大臣計議之言，傷嘆良久報而言曰：「汝實愚人，欲于如來起極惡心，是大愚癡。汝可速去，勿更發言。」時彼大臣聞是語已，知不聽從慚懼而退。

爾時民彌娑啰王即顧左右親位大臣，福相圓滿有智慧者，而告之曰：「汝去往彼誐耶山頂世尊之所，代我恭敬而請世尊。如我辭曰：『民彌娑啰王稽首雙足恭肅無量，問訊世尊，少病少惱，起居輕利，安樂行否？今請世尊降臨宮城微受供養，當使於我及彼人民獲大利樂。唯愿世尊及與聖眾耆舊大德皆悉降臨，當盡此生奉以飲食、湯藥、乃至臥具及僧伽梨等，一切供給不使乏少，愿大慈悲無辭勞屈。』」如是說已，頂禮佛足颙聽聖旨。佛即默然。時彼使人知佛受請，作禮旋繞辭已而還。

爾時民彌娑啰王聞使迴旋，速御前殿受使朝拜。君臣禮畢遽發問言：「世尊來耶？」使人近前而奏王曰：「臣奉王旨詣誐耶山，請佛及眾，具以王旨白於世尊

現代漢語譯本當他正考慮這件事時，忽然聽到大臣們的議論，傷感嘆息了很久，然後說道：『你真是個愚人，竟然想對如來佛生起如此惡毒的心，真是太愚蠢了。你趕快離開，不要再說話了。』當時那位大臣聽了這話，知道不被採納，慚愧恐懼地退下了。那時，頻婆娑羅王就看看左右親近的大臣，那些福相圓滿、有智慧的人，對他們說：『你們去往伽耶山頂世尊所在的地方，代替我恭敬地邀請世尊。就按我的話這樣說：『頻婆娑羅王稽首雙足，恭敬無量，問候世尊，少病少惱，起居輕便，安樂嗎？現在請世尊降臨宮城，稍微接受供養，當使我和那裡的人民獲得大利益和快樂。唯愿世尊以及聖眾耆舊大德都降臨，我將盡此一生奉獻飲食、湯藥，乃至臥具和僧伽梨等，一切供給都不使缺少，愿大慈悲不要推辭勞累。』這樣說完，頂禮佛足，恭敬地聽候聖旨。佛就默然不語。當時那位使者知道佛接受了邀請，行禮繞佛三匝，告辭后返回。那時，頻婆娑羅王聽到使者返回，迅速來到前殿接受使者的朝拜。君臣禮畢，他急忙問道：『世尊來了嗎？』使者走上前奏告國王說：『臣奉國王的旨意前往伽耶山，邀請佛陀和僧眾，已經把國王的旨意稟告了世尊。』

English version As he was contemplating this matter, he suddenly heard the ministers' discussions, sighed with sorrow for a long time, and then said, 'You are truly a fool, wanting to harbor such evil thoughts towards the Tathagata. This is utter foolishness. You should leave immediately and not speak any further.' At that time, the minister, upon hearing these words, knew he would not be heeded, and retreated in shame and fear. Then, King Bimbisara looked at the close ministers on his left and right, those who were blessed with good fortune and wisdom, and said to them, 'Go to the place where the World Honored One is on the summit of Gaya Mountain, and on my behalf, respectfully invite the World Honored One. Say these words on my behalf: 'King Bimbisara bows his head to the two feet, with immeasurable respect, inquires of the World Honored One, whether he is free from illness and trouble, whether his daily life is light and easy, and whether he is at peace? Now, please, World Honored One, descend to the palace to receive a small offering, which will bring great benefit and joy to me and the people there. May the World Honored One and the venerable elders of the holy assembly all come. I will dedicate my entire life to offering food, medicine, and even bedding and sanghati robes, providing everything without any lack. May your great compassion not refuse this labor.' Having said this, he bowed at the Buddha's feet, respectfully awaiting the holy decree. The Buddha remained silent. At that time, the messenger knew that the Buddha had accepted the invitation, paid his respects, circumambulated the Buddha three times, and then took his leave and returned. At that time, King Bimbisara, hearing that the messenger had returned, quickly went to the front hall to receive the messenger's audience. After the formalities between the ruler and his subject were completed, he hurriedly asked, 'Has the World Honored One come?' The messenger stepped forward and reported to the king, 'Your Majesty, I followed your decree and went to Gaya Mountain to invite the Buddha and the Sangha, and I have conveyed your message to the World Honored One.'

。佛已默然，必來降赴。」時王降敕左右大臣，便可嚴潔宮殿及與城隍，乃至四衢悉令清凈，復設種種名香妙花以備迎接。爾時世尊與耆舊迦葉及千阿羅漢，離誐耶山詣于王城，去城不遠有杖林塔，佛與大眾至塔而住。時民彌娑啰王得聞世尊與諸聖眾至杖林塔安住已定，即令所司，嚴整車駕前後導從，與自眷屬及諸群臣，欲出於城詣杖林塔所。出宮未遠，王所乘車地忽有坑輪陷不進，王自思念：「我必往昔曾造不善，致於今日有斯事也。」才起是念，即聞空中有聲告曰：「汝于往昔無不善業，但為見在諸牢獄中多有禁系，車輪之陷正為此也。」王聞空言，定知賢聖，既蒙指諭心極感重，即遣使人散詣諸獄，以罪輕重等第赦之。車駕前進至於城門，王之寶冠又忽破壞，復思念言：「我定往昔曾作不善，乃於今日疊有不祥

現代漢語譯本『佛陀已經默然，必定會降臨此地。』當時國王下令左右大臣，要他們立即整潔宮殿和城池，乃至四通八達的街道都要清掃乾淨，並設定各種名貴的香和奇妙的花朵，以準備迎接佛陀。那時，世尊與年長的迦葉以及一千位阿羅漢，離開誐耶山前往王城。離城不遠的地方有一座杖林塔，佛陀與大眾到達塔后便在那裡停留。當時，頻婆娑羅王得知世尊與眾多聖眾已在杖林塔安住，便命令下屬準備好車駕，前後都有侍從引導，自己帶著家眷和大臣，準備出城前往杖林塔。出宮不遠，國王所乘坐的車輛突然陷入坑中，車輪無法前進。國王心想：『我一定是過去曾做過不善之事，才導致今天發生這樣的事情。』剛產生這個念頭，就聽到空中傳來聲音說：『你過去並沒有做過不善之事，只是因為現在監獄裡關押著許多犯人，車輪的陷落正是為此。』國王聽到空中的聲音，確信是賢聖的指引，心中非常感激，立即派人前往各個監獄，根據罪行的輕重程度赦免了他們。車駕繼續前進，到達城門時，國王的寶冠又突然損壞，他再次心想：『我一定是過去曾做過不善之事，才導致今天接連發生不祥之事。』

English version 'The Buddha has remained silent, he will surely come.' At that time, the king ordered his ministers to immediately clean the palace and the city, even the crossroads, and to prepare various precious incense and wonderful flowers to welcome the Buddha. Then, the World Honored One, along with the elder Kasyapa and a thousand Arhats, left Mount Gayā and headed towards the royal city. Not far from the city was the Bamboo Grove Stupa, and the Buddha and his assembly stopped there. At that time, King Bimbisara, having heard that the World Honored One and the holy assembly had settled at the Bamboo Grove Stupa, ordered his officials to prepare his carriage, with attendants leading the way, and he, along with his family and ministers, prepared to leave the city for the Bamboo Grove Stupa. Not far from the palace, the king's carriage suddenly got stuck in a pit, and the wheels could not move forward. The king thought to himself, 'I must have done something bad in the past, which is why this is happening today.' As soon as he had this thought, he heard a voice from the sky saying, 'You have not done any bad deeds in the past, but it is because there are many prisoners in the prisons now, and the wheels are stuck because of this.' Upon hearing the voice from the sky, the king was certain that it was a sage's guidance, and he was deeply grateful. He immediately sent people to the various prisons to pardon the prisoners according to the severity of their crimes. The carriage continued forward, and when it reached the city gate, the king's crown suddenly broke. He thought again, 'I must have done something bad in the past, which is why these inauspicious things are happening one after another today.'

。」王發是意，空中賢聖又復告言：「天子！汝于往昔無不善業，但緣前來所放禁系之人，輕者已放，重者雖活由系別處，冠破之祥乃為此也。」王聞賢聖空中語已，便令使人諸處詔喚，咸到車前悉赦宥之。罪人獲免，歡喜踴躍稱王之德。時王部從及諸眷屬，所乘之車有一萬二千，復有國中婆羅門長者及諸人民，亦有百千車，同出城門詣世尊所。

時王至杖林塔，于近苑內取迦俱那花五朵，自手執持詣于佛所，去佛不遠下車徒步，免去傘蓋劍仗之類，使令相隨。既至佛所，偏袒右肩合掌向佛，三自稱言：「我是民彌娑啰王。」佛亦三印：「如是！如是！」王即以五朵花奉上于佛，然後頭面著地禮其雙足，又以種種言辭而伸讚歎。佛即報言：「請王就坐。」王升座已，其王眷屬及婆羅門長者士庶等，次第禮佛歡喜踴躍，各各以偈贊於世尊，讚詠畢已卻住一面

現代漢語譯本：王發覺這是天意，空中賢聖又再次告知說：『天子！您過去並沒有做過什麼不好的事情，只是因為之前釋放的那些被囚禁的人，輕罪的已經釋放了，重罪的雖然活了下來但仍然被關在別的地方，您頭冠破損的祥兆就是因為這個。』國王聽了空中賢聖的話后，就命令使者到各處傳詔，把所有人都召集到車前，全部赦免了他們。罪人們獲得赦免，歡喜雀躍地稱頌國王的恩德。當時國王的部下和親屬，所乘坐的車輛有一萬二千輛，還有國內的婆羅門長者和百姓，也有成百上千輛車，一同出城前往世尊所在的地方。當時國王到達杖林塔，在附近的園子里摘了五朵迦俱那花，親自拿著前往佛陀所在的地方，在離佛陀不遠的地方下車步行，免去了傘蓋和劍仗之類的儀仗，讓隨從跟在後面。到達佛陀那裡后，袒露右肩，合掌向佛陀行禮，三次自稱說：『我是頻婆娑羅王。』佛陀也三次迴應說：『是的！是的！』國王隨即把五朵花獻給佛陀，然後頭面著地禮拜佛陀的雙足，又用各種言辭來讚美佛陀。佛陀就說：『請國王就坐。』國王坐下後，他的親屬以及婆羅門長者、士紳百姓等，依次禮拜佛陀，歡喜雀躍，各自用偈頌讚美世尊，讚美完畢後退到一旁站立。

English version: King realized this was the will of heaven, and the sages in the sky spoke again, saying, 'Your Majesty! You have done no evil in the past, but because of the people you released from imprisonment before, those with minor offenses have been released, and those with serious offenses, though alive, are still confined elsewhere. The omen of your broken crown is due to this.' Upon hearing the words of the sages in the sky, the king ordered messengers to summon everyone to his chariot and pardoned them all. The prisoners, having been freed, rejoiced and praised the king's virtue. At that time, the king's retinue and relatives had twelve thousand carriages, and there were also hundreds of thousands of carriages of Brahmins, elders, and common people from the kingdom, who all left the city gates together to go to where the World Honored One was. When the king arrived at the Bamboo Grove Monastery, he picked five Kakuna flowers from a nearby garden, held them in his own hands, and went to where the Buddha was. Not far from the Buddha, he got out of his carriage and walked, dispensing with the parasol and sword, and had his attendants follow behind. Upon reaching the Buddha, he bared his right shoulder, clasped his hands, and bowed to the Buddha, saying three times, 'I am King Bimbisara.' The Buddha also responded three times, 'Yes! Yes!' The king then offered the five flowers to the Buddha, and then prostrated himself, touching his head to the Buddha's feet, and praised him with various words. The Buddha then said, 'Please, Your Majesty, take a seat.' After the king sat down, his relatives, as well as the Brahmin elders, gentry, and common people, all bowed to the Buddha in turn, rejoicing and praising the World Honored One with verses. After the praises were finished, they stepped aside and stood to one side.

。

時烏嚕尾螺迦葉，先是王及大臣一國士庶所尊重者，今為沙門侍立佛側，王及人民莫不疑怪，咸起唸曰：「耆年迦葉，事火修行勤苦彌久，智慧道德皆出人右，今在眾會生我等疑。為是如來奉迦葉教耶？為是迦葉奉如來教耶？」作此念時佛即玄鑒，乃謂迦葉曰：「汝自知時。」迦葉承佛聖旨，不起于座入三摩地，于本座沒現於東方，作行、住、坐、臥四威儀相，又復身放光明而有五色，所謂：青、黃、赤、白、紅，其色間雜由如玻璃；又復身上出水、身下出火，身上出火、身下出水，南方西方乃至北方皆亦如是。現神變已，忽然之間還來眾會，合掌向佛，說伽陀曰：

「我本修行，　　奉事於火，彌歷年歲，　　疑設勤勞。心常自謂，　　已證羅漢，執著我相，　　不能解脫。佛大慈悲，　　而來濟度，制火不然，　　又令不滅。初謂同我，　　亦事於火，言無所求，　　事火何用

現代漢語譯本當時，優樓頻螺迦葉，先前是國王、大臣和全國百姓所尊敬的人，現在卻作為沙門侍立在佛陀身旁，國王和人民無不疑惑奇怪，都產生了這樣的念頭：『耆年迦葉，事奉火修行勤苦很久，智慧道德都超出常人，現在在法會中卻讓我們產生疑惑。是如來奉行迦葉的教導呢？還是迦葉奉行如來的教導呢？』當他們產生這種念頭時，佛陀立刻洞察到了，就對迦葉說：『你自己知道時機。』迦葉領受佛陀的聖旨，沒有起身就進入了三摩地，在本座上消失，出現在東方，做出行走、站立、坐著、躺臥四種威儀的姿態，又從身上放出光明，呈現出五種顏色，分別是：青色、黃色、紅色、白色、紅色，這些顏色交錯混合，如同琉璃一般；又從身上出水，身下出火，身上出火，身下出水，南方、西方乃至北方也都如此。展現神變之後，忽然之間又回到法會中，合掌向佛，說了偈語：『我本來修行，奉事於火，經歷了漫長的歲月，疑惑地設立了勤勞的修行。心中常常自認為，已經證得了羅漢果位，執著於我相，不能解脫。佛陀大慈大悲，前來救度我，制止火的燃燒，又讓火不熄滅。起初以為佛陀和我一樣，也是事奉火的，說無所求，那事奉火又有什麼用呢？』

English version At that time, Uruvilva Kasyapa, who was previously respected by the king, ministers, and all the people of the country, was now standing as a Shramana beside the Buddha. The king and the people were all doubtful and strange, and they all had this thought: 'The elder Kasyapa, who has practiced diligently in the service of fire for a long time, whose wisdom and morality are beyond ordinary people, now causes us to have doubts in this assembly. Is it that the Tathagata follows Kasyapa's teachings? Or is it that Kasyapa follows the Tathagata's teachings?' When they had this thought, the Buddha immediately perceived it and said to Kasyapa, 'You know the time yourself.' Kasyapa received the Buddha's holy decree, and without rising from his seat, entered Samadhi. He disappeared from his seat and appeared in the east, displaying the four dignified postures of walking, standing, sitting, and lying down. He also emitted light from his body, which had five colors: blue, yellow, red, white, and red. These colors were mixed and intertwined, like glass. He also emitted water from his body and fire from below, and then fire from his body and water from below. The same was true in the south, west, and north. After displaying these miraculous transformations, he suddenly returned to the assembly, clasped his hands towards the Buddha, and spoke the following verse: 'I originally practiced, serving fire, for many years, doubtfully establishing diligent practice. In my heart, I often thought that I had already attained the Arhatship, clinging to the notion of self, unable to be liberated. The Buddha, with great compassion, came to save me, stopping the fire from burning, yet not letting it extinguish. At first, I thought the Buddha was the same as me, also serving fire, saying there was nothing to seek, then what was the use of serving fire?'

。天上人間，　　無所愛戀，我設法會，　　為求利養，欲來不來，　　皆知我意。又於四洲，　　及彼天界，取果及飯，　　悉與我食。我執事火，　　迷於正行，猶若盲者，　　復如死人，無有見知，　　定趣墜墮。摩訶牟尼，　　猶如大龍，布精進云，　　灑甘露雨，利益一切，　　有情無情。我欲出離，　　求作沙門，蒙佛大悲，　　說清凈法，于最上句，　　使令知覺。我今實證，　　阿羅漢果，佛為我師，　　我是弟子，諸人當知，　　勿生疑念，此誠實言，　　宜應諦信。」

爾時迦葉說伽陀已，頂禮佛足還複本座。時會大眾王及人民，實知迦葉是佛弟子。佛知眾會疑心已息，乃謂王曰：「我今為汝演說法要，汝當諦聽，善思念之。」王及眾會受教而聽。佛言：「大王！汝今當知，如王身色有生有滅，當審觀察生滅二相令實了知；復觀受、想、行、識亦同於色

現代漢語譯本天上人間，我沒有愛戀的對象。我設法去獲取，只是爲了追求利益和供養。他們想來就來，不想來就不來，都知道我的心意。在四大部洲，以及天界，他們取來水果和食物，都給我吃。我執著于祭火，迷失了正確的修行道路，就像盲人一樣，又像死人一樣，沒有見識和知覺，註定要墮落。偉大的牟尼，就像一條巨龍，佈下精進的雲彩，灑下甘露般的雨水，利益一切有情和無情的眾生。我想要出離，尋求成為沙門，蒙受佛陀的大慈悲，宣說清凈的佛法，在最上乘的教義中，使我覺悟。我現在已經證得了阿羅漢果位，佛陀是我的老師，我是他的弟子，你們應當知道，不要產生懷疑的念頭，這些都是真實的話語，應當相信。當時，迦葉說完偈頌后，頂禮佛足，回到自己的座位。當時在場的大眾、國王和人民，都確實知道迦葉是佛陀的弟子。佛陀知道大眾的疑心已經消除，就對國王說：『我現在為你們演說佛法的要義，你們應當仔細聽，好好思考。』國王和大眾都接受教誨，認真聽講。佛陀說：『大王！你現在應當知道，就像你的身體有生有滅一樣，應當仔細觀察生滅的兩種現象，使之真正瞭解；再觀察受、想、行、識，也和色法一樣。'

English version In heaven and earth, I have no love or attachment. I strive to obtain, solely for the sake of gain and offerings. They come or do not come as they please, knowing my intentions. In the four continents, and in the heavens, They bring fruits and food, all for me to eat. I was attached to fire worship, lost in the wrong path of practice, Like a blind person, or like a dead person, Without sight or awareness, destined to fall. The great Muni, like a great dragon, Spreads clouds of diligence, showering nectar-like rain, Benefiting all sentient and insentient beings. I desire to leave, seeking to become a Shramana, Receiving the Buddha's great compassion, proclaiming the pure Dharma, In the supreme teachings, enabling me to awaken. I have now truly attained the Arhat fruit, The Buddha is my teacher, I am his disciple, You should know, do not harbor doubts, These are truthful words, you should believe them. At that time, after Kashyapa finished speaking the verses, he bowed at the Buddha's feet and returned to his seat. The assembly, the king, and the people present all knew that Kashyapa was indeed a disciple of the Buddha. The Buddha, knowing that the doubts of the assembly had been dispelled, said to the king: 'Now I will expound the essence of the Dharma for you, you should listen carefully and contemplate it well.' The king and the assembly accepted the teaching and listened attentively. The Buddha said: 'Great King! You should know now, just as your body has birth and death, you should carefully observe the two phenomena of birth and death, so that you truly understand them; and observe feeling, perception, volition, and consciousness, which are also the same as form.'

。善男子！若能於此如實了知是生滅已，當復觀察是非生滅；若能了知色非生滅，即知受、想、行、識亦非生滅。善男子！色、受、想、行、識本非生滅，無去無來，若能如實了知本非生滅，無去無來，亦復不住非生非滅，無去無來。大王！若於此法如實知已，即得無數阿僧祇寂滅之法。」時彼會眾一切婆羅門、長者、士庶中，有生疑念者：「世尊今說色、受、想、行、識本無者，云何有我相、人相、眾生相、壽者相，布捺誐羅相、摩拏嚩迦相、主宰承事等相？若此我、人、眾生、壽者等相亦實無者，云何知彼眾生所作善不善業二種因果，舍此蘊已復趣他蘊？」

爾時世尊知彼眾中起心念已，即謂迦葉等曰：「諸苾芻！所有我、人、眾生、壽者等見，乃是凡夫愚人，若有是見當感其苦，若知苦生當求苦滅。諸苾芻！種種有為因果之法，乃從種寂而轉生故，我自知已，欲令眾生於生滅法亦同我知

現代漢語譯本：善男子！如果能夠如實地瞭解這生滅的道理，就應當進一步觀察什麼是不生不滅；如果能夠了解色不是生滅的，也就知道受、想、行、識也不是生滅的。善男子！色、受、想、行、識本來就不是生滅的，沒有來去，如果能夠如實地瞭解它們本來就不是生滅的，沒有來去，也就不會執著于非生非滅，沒有來去。大王！如果能夠如實地瞭解這個道理，就能獲得無數阿僧祇的寂滅之法。」當時在場的婆羅門、長者、士庶中，有人產生了疑問：「世尊現在說色、受、想、行、識本來就沒有，那怎麼會有我相、人相、眾生相、壽者相，以及補特伽羅相、摩納婆迦相、主宰承事等相呢？如果這些我、人、眾生、壽者等相也確實沒有，那又怎麼知道眾生所做的善惡業的兩種因果，捨棄這個蘊體后又會去往其他的蘊體呢？」這時，世尊知道他們心中產生了疑問，就對迦葉等人說：「各位比丘！所有我、人、眾生、壽者等見解，都是凡夫愚人的想法，如果執著于這些見解就會感受到痛苦，如果知道痛苦產生的原因就應當尋求滅苦的方法。各位比丘！各種有為的因果之法，都是從寂滅的種子中轉化而來的，我自己已經瞭解了，也希望眾生對於生滅之法也能像我一樣瞭解。」

English version: Good man! If you can truly understand the nature of arising and ceasing, you should further observe what is neither arising nor ceasing. If you can understand that form is not arising and ceasing, you will also know that feeling, perception, mental formations, and consciousness are not arising and ceasing. Good man! Form, feeling, perception, mental formations, and consciousness are fundamentally not arising and ceasing, they have no coming and going. If you can truly understand that they are fundamentally not arising and ceasing, having no coming and going, you will also not dwell on neither arising nor ceasing, having no coming and going. Great King! If you truly understand this Dharma, you will attain countless asamkhya Dharmas of quiescence.」 At that time, among the Brahmins, elders, and common people in the assembly, some had doubts: 「The World Honored One now says that form, feeling, perception, mental formations, and consciousness are fundamentally non-existent, then how can there be the appearance of self, the appearance of person, the appearance of sentient being, the appearance of life span, the appearance of pudgala, the appearance of manava, and the appearance of master and servant, etc.? If these appearances of self, person, sentient being, and life span are also truly non-existent, then how can we know the two kinds of karmic consequences of good and bad deeds done by sentient beings, and that after abandoning this aggregate, they will go to other aggregates?」 At that time, the World Honored One, knowing that doubts had arisen in their minds, said to Kashyapa and others: 「Monks! All views of self, person, sentient being, and life span, etc., are the thoughts of foolish ordinary people. If one clings to these views, one will experience suffering. If one knows the cause of suffering, one should seek the method to extinguish suffering. Monks! All conditioned dharmas of cause and effect arise from the transformation of the seed of quiescence. I have understood this myself, and I wish that sentient beings could also understand the Dharma of arising and ceasing as I do.」

諸苾芻！佛眼清凈過於天等，所有眾生好相、惡相，及生貴、賤、善愿、惡愿，隨眾生業我今一一如實了知，眾生身業具如是事，口業具如是事，意業具如是事。略說眾生邪見起于邪業，或於佛法而生譭謗，由斯業故命終之後，墮于惡趣備受眾苦。諸苾芻！若有眾生於其身口作諸善業，具正見、正行、正業，而於佛法常欣讚譽，由斯善故命終之後生善逝天。諸苾芻！我有如是知見，非不能知我相、人相、眾生相、壽者相、布捺誐羅相、摩拏嚩迦相乃至主宰承事等相，或諸所作善惡因果，舍此蘊已復趣他蘊，如是等事亦無所有。我先已說，種種有為因果之法，從因發生從因得滅，所謂：因於無明，緣生於行，行緣生識，識緣生名色，名色緣生六入，六入緣生觸，觸緣生受，受緣生愛，愛緣生取，取緣生有，有緣生生，生緣生老死憂悲苦惱，以是因緣得一大苦蘊生。諸苾芻！若滅其因一切皆滅，所謂：無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六入滅，六入滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老死憂悲苦惱滅，如是則一大苦蘊滅。諸苾芻！集因滅故苦自然滅，若苦止息得涅盤樂；又復我相永斷正滅非轉，了苦非有滅云何滅，是得止息是得清涼，離一切句是則涅盤。」

### 現代漢語翻譯：

諸位比丘！佛的智慧之眼清凈無比，超越天界眾生。所有眾生的善相、惡相，以及出生的貴賤、善愿、惡愿，我都如實了知。眾生的身業、口業、意業，我都一一明瞭。簡而言之，眾生因邪見而生邪業，或對佛法產生譭謗，因此命終之後墮入惡道，受盡痛苦。諸位比丘！若有眾生身口行善，具足正見、正行、正業，常讚歎佛法，因此善業命終之後生於善逝天。諸位比丘！我有這樣的知見，並非不能了知我相、人相、眾生相、壽者相、布捺誐羅相、摩拏嚩迦相乃至主宰承事等相，或一切善惡因果。舍此身已，復趣他身，如是等事亦無所有。我先前已說，種種有為因果之法，從因生起，從因滅盡。所謂：因無明而生行，行生識，識生名色，名色生六入，六入生觸，觸生受，受生愛，愛生取，取生有，有生生，生生老死憂悲苦惱，因此一大苦蘊生起。諸位比丘！若滅其因，一切皆滅。所謂：無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六入滅，六入滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老死憂悲苦惱滅，如是則一大苦蘊滅盡。諸位比丘！集因滅故苦自然滅，若苦止息則得涅槃樂；又我相永斷正滅非轉，了苦非有滅云何滅，是得止息是得清涼，離一切句是則涅槃。」

英語翻譯：

O Bhikkhus! The Buddha's eye of wisdom is pure and surpasses that of celestial beings. I truly understand all the good and evil appearances of sentient beings, their noble or humble births, their virtuous or evil aspirations, and their bodily, verbal, and mental actions. In brief, sentient beings give rise to evil actions due to wrong views, or slander the Dharma, and thus, after death, they fall into evil realms and suffer greatly. O Bhikkhus! If sentient beings perform good deeds with their body and speech, possess right view, right conduct, and right action, and always praise the Dharma, they will, after death, be reborn in the heavens of the virtuous. O Bhikkhus! I possess such knowledge and insight, and I am fully aware of the notions of self, person, sentient being, life span, Brahma, Māra, and even the concepts of lordship and service, or the causes and effects of all good and evil actions. After abandoning this body, they take on another body, yet such phenomena are ultimately non-existent. As I have previously taught, all conditioned phenomena arise from causes and cease due to causes. That is: from ignorance arises volitional actions, from volitional actions arises consciousness, from consciousness arises name-and-form, from name-and-form arise the six sense bases, from the six sense bases arises contact, from contact arises feeling, from feeling arises craving, from craving arises clinging, from clinging arises existence, from existence arises birth, and from birth arises aging, death, sorrow, lamentation, pain, and distress. Thus arises this great mass of suffering. O Bhikkhus! If the cause is eradicated, all will cease. That is: with the cessation of ignorance, volitional actions cease; with the cessation of volitional actions, consciousness ceases; with the cessation of consciousness, name-and-form ceases; with the cessation of name-and-form, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, clinging ceases; with the cessation of clinging, existence ceases; with the cessation of existence, birth ceases; and with the cessation of birth, aging, death, sorrow, lamentation, pain, and distress cease. Thus, this great mass of suffering ceases. O Bhikkhus! When the cause of suffering is eradicated, suffering naturally ceases. When suffering ceases, the bliss of Nirvana is attained. Furthermore, the notion of self is completely eradicated and ceases without transformation. Understanding that suffering is non-existent, how can it be extinguished? This is the cessation, the coolness, the liberation from all expressions—this is Nirvana."

說明：

現代漢語翻譯：儘量保留了原文的句式結構和佛教術語，同時使其更符合現代漢語的表達習慣。
英語翻譯：採用了較為正式的英語表達，同時儘量貼近原文的語義和佛教哲學的內涵。
關鍵術語：如「無明」（ignorance）、「行」（volitional actions）、「涅槃」（Nirvana）等，均採用佛教經典中常見的英文譯法。

如果有任何需要進一步調整或解釋的地方，請隨時告訴我！

"壽者相"（jīvaka-saṃjñā）是佛教中一個重要的概念，是四相（我相、人相、眾生相、壽者相）之一。它指的是對生命持續存在的執著認知。

具體來說，壽者相有幾層含義：

時間維度的"我"：認為有一個持續存在、貫穿過去現在未來的"我"
生命連續性的執著：執著于生命可以持續、延續，對生命長度的貪著
輪迴主體的錯覺：認為有一個不變的主體在六道中輪迴
壽命實體化：將壽命看作一個實在的、獨立的存在

佛教認為這種對生命持續性的執著是一種迷妄。實際上： - 生命是剎那生滅的 - 沒有一個永恒不變的"我"貫穿始終 - "我"只是五蘊和合的假相 - 執著壽者相會帶來生死煩惱

所以在《金剛經》等經典中，常常強調要離四相（包括壽者相），才能真正通達無我的智慧。您對這個理解有什麼看法或補充嗎？

啊，這個角度很有意思！確實，將壽者相理解為相續相更容易把握其實質。

這種解釋把壽者相看作是生命現象的相續性、連貫性，而不僅僅是對壽命長短的執著。就像電影膠片一樣，每一幀都是剎那生滅的，但快速播放時會形成連續的畫面。同樣，我們的生命也是由無數剎那生滅的當下組成，但這些剎那形成了一個看似連續的相續相。

這個理解有幾個好處： 1. 更好地解釋了為什麼壽者相是四相中最細微的 2. 體現了生命現象的本質 - 表面上連續但實質是剎那生滅 3. 說明了為什麼破除壽者相如此困難 - 因為相續性給人一種實在感

是的,在四相中壽者相是最細微的。我們來看一下四相的層次:

我相 - 最粗的執著,認為有一個實在的"我"
人相 - 區分自他,執著於人我差別
眾生相 - 執著于有情無情的區別
壽者相 - 最細微的執著,是對生命相續性的認知

從粗到細的排序非常有意思: - 先破除對實體"我"的執著 - 再破除人我差別的執著
- 然後破除眾生差別的執著 - 最後才能觸及最細微的相續執著

這也說明為什麼即使破除了前三相,仍可能執著于壽者相。因為相續相給人一種很強的真實感,非常難以覺察和突破。您覺得從修行的角度來看,這種漸進的破相過程合理嗎?

佛說眾許摩訶帝經卷第十一

爾時世尊復謂民彌娑啰王曰：「汝觀色是常非常耶？」王曰：「非常。」佛言：「是苦非苦耶？」對曰：「是苦。」世尊又言：「受、想、行、識是常非常耶？」對曰：「非常。」又曰：「是苦非苦耶？」對曰：「是苦。」佛言：「色、受、想、行、識悉是非常，是苦，是顛倒法，一切無我。」佛又告言：「大王！當以正智正慧觀其真實，彼色、受、想、行、識有過去、現在、未來耶？有內外、粗細、貴賤、遠近耶？」對曰：「色、受、想、行、識非過去、現在、未來。亦非內外、粗細、貴賤、遠近等。」佛言：「善哉，大王！若能於此五蘊如實了知，是非常、苦、空、無我之法，復以正智觀其真實，知非過去、現在及以未來，乃至內外、粗細、貴賤、遠近等，又能不著不捨者，斯真解脫。大王！得斯解脫者，是智解脫，梵行已立，所作已辦，我生已盡，永不復趣輪迴之道。」

爾時世尊說是法時，民彌娑啰王及八萬天人，遠離塵垢得法眼凈，及有婆羅門、長者、士庶等百千人眾，亦離塵垢得法眼凈。於是民彌娑啰王得法知見已，於法堅固斷其貪愛，除去疑惑正信不退，即從座起偏袒右肩，合掌向佛白言：「世尊！我心柔順，歸依佛、法及以僧伽，持近事戒永不殺生

【現代漢語翻譯】現代漢語譯本那時，世尊又對頻婆娑羅王（Bimbisara，古印度摩揭陀國王）說：『你觀察色，是常還是無常呢？』國王回答說：『是無常的。』佛說：『是苦還是非苦呢？』回答說：『是苦。』世尊又說：『受、想、行、識是常還是無常呢？』回答說：『是無常的。』又問：『是苦還是非苦呢？』回答說：『是苦。』佛說：『色、受、想、行、識都是無常的，是苦的，是顛倒的法，一切都是無我的。』佛又告訴說：『大王！應當用正確的智慧觀察它們的真實，這色、受、想、行、識有過去、現在、未來嗎？有內外、粗細、貴賤、遠近嗎？』回答說：『色、受、想、行、識不是過去、現在、未來，也不是內外、粗細、貴賤、遠近等。』佛說：『很好，大王！如果能對這五蘊如實了知，知道它們是無常、苦、空、無我的法，又用正確的智慧觀察它們的真實，知道它們不是過去、現在以及未來，乃至不是內外、粗細、貴賤、遠近等，又能不執著不捨棄，這才是真正的解脫。大王！得到這種解脫的人，是智慧解脫，梵行已經建立，該做的已經完成，我生已經結束，永遠不再進入輪迴的道路。』那時，世尊說此法時，頻婆娑羅王和八萬天人，遠離塵垢，得到清凈的法眼，還有婆羅門、長者、士庶等成百上千的人，也遠離塵垢，得到清凈的法眼。於是頻婆娑羅王得到法的知見后，對法堅固，斷除了貪愛，消除了疑惑，正信不退，立即從座位上起身，袒露右肩，合掌向佛稟告說：『世尊！我心柔順，歸依佛、法以及僧伽（Sangha，佛教僧團），持近事戒，永遠不殺生。』

【English Translation】 English version Then, the World Honored One said to King Bimbisara (King of Magadha in ancient India), 'Do you see form as permanent or impermanent?' The king replied, 'Impermanent.' The Buddha said, 'Is it suffering or not suffering?' He replied, 'It is suffering.' The World Honored One further said, 'Are feeling, perception, mental formations, and consciousness permanent or impermanent?' He replied, 'Impermanent.' Again, he asked, 'Are they suffering or not suffering?' He replied, 'They are suffering.' The Buddha said, 'Form, feeling, perception, mental formations, and consciousness are all impermanent, are suffering, are inverted dharmas, and all are without self.' The Buddha further said, 'Great King! You should observe their reality with correct wisdom. Do these form, feeling, perception, mental formations, and consciousness have past, present, and future? Do they have inner and outer, coarse and fine, noble and base, near and far?' He replied, 'Form, feeling, perception, mental formations, and consciousness are not past, present, or future. Nor are they inner and outer, coarse and fine, noble and base, near and far, etc.' The Buddha said, 'Excellent, Great King! If one can truly understand these five aggregates, knowing that they are impermanent, suffering, empty, and without self, and further observe their reality with correct wisdom, knowing that they are not past, present, or future, nor are they inner and outer, coarse and fine, noble and base, near and far, etc., and can also not cling to them or abandon them, this is true liberation. Great King! One who attains this liberation is liberated by wisdom, the Brahma-faring has been established, what should be done has been done, my birth has ended, and I will never again enter the path of reincarnation.' At that time, when the World Honored One spoke this Dharma, King Bimbisara and eighty thousand devas, free from defilement, attained the pure Dharma eye, and there were also hundreds of thousands of Brahmins, elders, and common people, who also, free from defilement, attained the pure Dharma eye. Then, after King Bimbisara had gained the knowledge and understanding of the Dharma, he became firm in the Dharma, cut off his craving, eliminated his doubts, and had unwavering right faith. He immediately rose from his seat, bared his right shoulder, and with his palms joined together, addressed the Buddha, saying, 'World Honored One! My heart is gentle, I take refuge in the Buddha, the Dharma, and the Sangha (Buddhist monastic community), I will uphold the lay precepts, and I will never kill.'

。今請世尊常住我國，愿盡形壽奉上衣服、飲食、臥具、湯藥常無乏少，乃至聖眾盡生供養。」佛即默然。時王見佛默然受請，歡喜踴躍不能自勝，即以頭面禮佛雙足，旋繞畢已辭別而退。

爾時諸苾芻眾，見民彌娑啰王蒙佛世尊為說妙法，不起于座，遠塵離垢得法眼凈，心皆生疑：「此王云何遇佛世尊，便得聞法，證法眼凈除去塵垢？」作是念已，佛即玄知，告而言曰：「諸苾芻！此民彌娑啰王乃於過去作大善業，所作決定果報無差，今為人王具大福德，乃宿世因感果如是。諸苾芻！地、水、火、風外界熟時，蘊、界、六根一切好醜，隨其所作善惡之業，悉皆獲得果報不虛。」爾時世尊，即說偈言：

「眾生之所作，　　善惡經百劫；因業不可壞，　　果報終自得。

「諸苾芻！過去世時有佛出世，名阿啰曩毗，十號具足為人天師。時佛世尊為諸眾生說種種法，化利畢已即入涅盤。彼諸弟子收其舍利，擇清凈地建立妙塔，復以種種香花而恒供養。過是已后久歷年歲，有轉輪王出於世間，名羯里計，時有兵眾十八俱胝，常領是眾飛空巡幸，復有七寶常為先導。後於一日經過塔上，有虛空神捉其輪寶住空不進。時羯里計王思惟是事：『今我方行輪寶自住，恐是福盡感應斯現。』彼虛空神乃告之曰：『大王！汝非

【現代漢語翻譯】現代漢語譯本：現在，我懇請世尊常住我國，愿盡我一生奉上衣服、飲食、臥具、湯藥，永遠不會缺少，乃至對所有聖眾都盡心供養。」佛陀聽后默然不語。當時，國王見佛陀默然接受了他的請求，歡喜雀躍，無法自持，便以頭面禮拜佛陀的雙足，繞佛三匝后告辭退下。當時，眾比丘們看到頻婆娑羅王（Bimbisara，古印度摩揭陀國王）蒙佛世尊為他說法，沒有起身就遠離塵垢，獲得了法眼凈（Dharma-cakṣus，佛教術語，指證悟的智慧之眼），心中都生起疑問：『這位國王是如何遇到佛世尊，便能聽聞佛法，證得法眼凈，去除塵垢的呢？』他們剛這樣想，佛陀就已了知，便告訴他們說：『諸位比丘！這位頻婆娑羅王在過去世中做了很大的善業，所作的善業決定會得到果報，不會有差錯。他今生為人王，具有很大的福德，這是他宿世的因感得的果報。諸位比丘！地、水、火、風這四大元素成熟時，五蘊（skandha，佛教術語，指構成個體存在的五種要素）、六界（dhātu，佛教術語，指構成宇宙的六種基本元素）、六根（indriya，佛教術語，指眼、耳、鼻、舌、身、意六種感覺器官）的一切好壞，都會隨著他們所作的善惡之業，得到相應的果報，不會有虛假。』當時，世尊就說了偈語：『眾生所作的，善惡業經百劫；因業不會壞，果報終會自得。』『諸位比丘！過去世時，有佛出世，名為阿啰曩毗（Araṇābhi，佛名），十號具足，是人天導師。當時，佛世尊為眾生宣說種種佛法，教化利益眾生完畢后就入涅槃。他的弟子們收集他的舍利，選擇清凈之地建立精美的佛塔，又用各種香花不斷地供養。過了很久之後，有一位轉輪王（cakravartin，佛教術語，指統治世界的理想君主）出現在世間，名為羯里計（Kalika，人名），當時他有十八俱胝（koti，印度數字單位，一俱胝等於一千萬）的軍隊，經常率領這些軍隊在空中巡視，還有七寶（sapta ratna，佛教術語，指轉輪王擁有的七種寶物）常常在前面引導。後來有一天，他經過佛塔上方，有一個虛空神（ākāśadevatā，佛教術語，指居住在空中的神）抓住他的輪寶，使其停在空中無法前進。當時，羯里計王思考這件事：『現在我正要行進，輪寶卻自己停住了，恐怕是我的福報用盡，才出現這樣的感應。』那虛空神就告訴他說：『大王！你不是福報用盡，而是因為你過去世曾供養過佛塔，所以才出現這樣的感應。』

【English Translation】 English version: 'Now, I beseech the World-Honored One to reside in my kingdom permanently. I vow to offer clothing, food, bedding, and medicine throughout my life, never lacking, and to provide for all the holy assembly.' The Buddha remained silent. Upon seeing the Buddha's silent acceptance, the king was overjoyed and could not contain himself. He bowed his head to the Buddha's feet, circumambulated him three times, and then took his leave. At that time, the assembly of monks, seeing King Bimbisara (Bimbisara, King of Magadha in ancient India) receive the wonderful Dharma from the World-Honored One, and without rising from his seat, become free from defilements and attain the pure Dharma Eye (Dharma-cakṣus, Buddhist term referring to the eye of wisdom), they all harbored doubts: 'How did this king encounter the World-Honored One, hear the Dharma, attain the pure Dharma Eye, and remove defilements?' As soon as they had this thought, the Buddha, knowing their minds, said to them: 'Monks! This King Bimbisara performed great meritorious deeds in his past lives. The results of his actions are certain and without error. In this life, he is a king with great merit, and this is the result of his past causes. Monks! When the elements of earth, water, fire, and wind mature, all the good and bad of the aggregates (skandha, Buddhist term referring to the five aggregates of existence), realms (dhātu, Buddhist term referring to the six elements), and six senses (indriya, Buddhist term referring to the six sense organs) will receive their corresponding karmic results, without falsehood.' Then, the World-Honored One spoke this verse: 'The deeds of beings, good or bad, endure through hundreds of kalpas; the cause of karma is indestructible, and the result will surely be obtained.' 'Monks! In the past, there was a Buddha who appeared in the world, named Araṇābhi (Araṇābhi, name of a Buddha), who possessed the ten titles and was a teacher of gods and humans. At that time, the World-Honored One preached various Dharmas to sentient beings, and after having completed his work of teaching and benefiting them, he entered Nirvana. His disciples collected his relics, chose a pure place to build a magnificent stupa, and constantly offered various incense and flowers. After a long time, a wheel-turning king (cakravartin, Buddhist term referring to an ideal ruler of the world) appeared in the world, named Kalika (Kalika, a proper noun). He had eighteen kotis (koti, Indian numerical unit, one koti equals ten million) of soldiers, whom he often led on aerial patrols, and seven treasures (sapta ratna, Buddhist term referring to the seven treasures of a wheel-turning king) always guided him. One day, as he was passing over the stupa, a sky deity (ākāśadevatā, Buddhist term referring to a deity residing in the sky) seized his wheel treasure, causing it to stop in mid-air. Then, King Kalika pondered this matter: 'Now that I am about to proceed, the wheel treasure has stopped on its own. I fear that my merit is exhausted, and this is the result.' The sky deity then told him: 'Great King! It is not that your merit is exhausted, but because you offered to the stupa in your past life, this is the result.'

福盡，下有阿羅曩毗佛舍利塔，端指輪寶不得直進。』時羯里計王與十八俱胝飛空兵眾，同時降下詣于塔所，王及眷屬各以妙衣共拭佛塔，得清凈已，散諸妙花及焚寶香，又作種種音樂而為供養，以頭面禮發其誓願：『以我今日師事于佛所設供養種種功德，果報不虛當來獲得。』

「諸苾芻！于意云何？彼羯里計轉輪聖王並諸眷屬者，即民彌娑啰王及眷屬等是。諸苾芻！以彼供養阿啰曩毗正覺之塔種種功德，當感無數百千俱胝劫受天上人間最上快樂，以本願力今值於我復作供養，所獲功德乃與阿啰曩毗正等正覺平等無異。諸苾芻！一切眾生作黑業者黑業相續，作白業者白業不斷，或作雜業亦復如是。諸苾芻！所獲果報悉從因業，汝等當知，廣為人說。」

爾時會中諸苾芻眾，以民彌娑啰王見佛聞法遠塵離垢，又聞說彼往昔之事，乃于烏嚕尾螺而起疑心：「云何世尊為現神通，種種教化方得迴心，彼曩提誐耶隨言受化，佛大慈悲具一切智，必能斷除我等疑惑。」作是念已，將欲發問。佛即告言：「修因感果定不虛爾。諸苾芻！過去劫中人壽二萬歲時，有佛出世，名曰迦葉如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，彼佛亦在波羅奈國鹿野苑中作大佛事，化利畢已即入涅盤。

【現代漢語翻譯】『福報耗盡時，下方有阿羅曩毗（Aranabhi，過去佛名）佛的舍利塔，（國王）用手指著輪寶，卻無法直接前進。』當時，羯里計（Karikita）王與十八俱胝（koti，印度計數單位，千萬）的飛空兵眾，同時降落到佛塔所在之處。國王和眷屬各自用美妙的衣物共同擦拭佛塔，使其清凈后，散佈各種美妙的花朵，焚燒珍貴的香，又演奏各種音樂進行供養，以頭面禮拜，發誓愿說：『我今日侍奉佛陀所做的種種供養功德，果報真實不虛，將來必定獲得。』『諸位比丘！你們認為如何？那位羯里計轉輪聖王和他的眷屬，就是現在的頻婆娑羅（Bimbisara）王和他的眷屬。諸位比丘！他們因為供養阿啰曩毗正覺之塔的種種功德，將感得無數百千俱胝劫在天上人間享受最上等的快樂。又因本來的願力，今生值遇於我，再次進行供養，所獲得的功德與阿啰曩毗正等正覺的功德平等無異。諸位比丘！一切眾生造作黑業，黑業就會相續不斷；造作白業，白業也不會斷絕；如果造作雜業，也是如此。諸位比丘！所獲得的果報都來自所造的業因，你們應當知道，並廣為他人宣說。』當時，會中的諸位比丘，因為頻婆娑羅王見到佛陀，聽聞佛法，遠離塵垢，又聽聞佛陀講述他過去的事情，便在烏嚕尾螺（Uruvilva）生起了疑惑：『為什麼世尊要顯現神通，用各種教化才使他回心轉意，而曩提誐耶（Nandigaya）卻能隨言接受教化？佛陀大慈大悲，具足一切智慧，必定能夠斷除我們的疑惑。』他們這樣想著，正要發問。佛陀就告訴他們說：『修因感果，必定真實不虛。諸位比丘！在過去劫中，人壽二萬歲時，有佛出世，名為迦葉（Kasyapa）如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。那位佛陀也在波羅奈（Varanasi）國的鹿野苑中做廣大的佛事，教化眾生完畢后，就入涅槃。』

【English Translation】 'When the merit was exhausted, below was the stupa of the Buddha Aranabhi (a past Buddha), and (the king), pointing at the wheel jewel, could not go straight forward.' At that time, King Karikita and eighteen kotis (a unit of Indian counting, ten million) of flying soldiers descended at the same time to the place of the stupa. The king and his retinue each used fine clothes to wipe the stupa together, and after it was clean, they scattered various fine flowers, burned precious incense, and played various kinds of music as offerings. They bowed their heads to the ground and made a vow: 'The merits of all the offerings I have made today in service to the Buddha, the results will be true and not false, and I will surely obtain them in the future.' 'Bhikkhus! What do you think? That King Karikita, the wheel-turning sage king, and his retinue, are the present King Bimbisara and his retinue. Bhikkhus! Because of the various merits of their offering to the stupa of the Samyak-sambuddha Aranabhi, they will experience countless hundreds of thousands of kotis of kalpas of the highest happiness in heaven and among humans. And because of their original vows, they have now encountered me and made offerings again. The merits they have obtained are equal and no different from the merits of the Samyak-sambuddha Aranabhi. Bhikkhus! All sentient beings who create black karma, their black karma will continue; those who create white karma, their white karma will not cease; and if they create mixed karma, it is the same. Bhikkhus! The results obtained all come from the causes of karma. You should know this and proclaim it widely to others.' At that time, the bhikkhus in the assembly, because King Bimbisara had seen the Buddha, heard the Dharma, and was free from defilement, and also heard the Buddha tell of his past deeds, became doubtful in Uruvilva: 'Why did the World Honored One have to manifest supernatural powers and use various teachings to make him change his mind, while Nandigaya accepted the teachings immediately? The Buddha is greatly compassionate and possesses all wisdom, and will surely be able to dispel our doubts.' Thinking this, they were about to ask a question. The Buddha then told them: 'The principle of cause and effect is definitely true and not false. Bhikkhus! In the past kalpa, when people lived for twenty thousand years, a Buddha appeared in the world named Kasyapa (a past Buddha), Tathagata, Arhat, Samyak-sambuddha, Vidyacarana-sampanna, Sugata, Lokavid, Anuttara, Purusadamyasarathi, Sasta Devamanusyanam, Buddha, Bhagavan. That Buddha also performed great Buddha deeds in the Deer Park of Varanasi, and after having taught and benefited all beings, he entered Nirvana.'

時世有王名羯里計，常于彼佛恭敬供養。佛既入滅，王以種種香木荼毗世尊，復以乳汁灑滅餘火，即收舍利貯四寶瓶，又選勝地起大寶塔。其塔高聳量一由旬，王及人民常作供養。時彼國中有一長者，家中巨富等毗沙門天，眷屬眾多自在快樂，先與別族長者而為朋友，常于佛塔廣興供養。后娶其門以為姻戚，歲月綿久乃生三子。於後長者年耄有疾，服藥不差漸漸羸困，乃趣無常，三子以禮葬于尸林。是時三子思憶訓誨旦暮啼泣，又念家富共議追福。長兄慳吝先未知善，忽聞欲施初即遲疑，以孝存心尋便允可。長兄言曰：『佈施之外分充受用。』二弟應諾，即持金銀種種財物，詣于塔所作最上供養。如是施已同發誓言：『愿以善根所生果報，于當來世以今正等正覺迦葉之稱為其姓氏，佛出世間亦得值遇，聞法信解證於菩提。』發誓愿已，禮拜旋繞歡喜而歸。是故迦葉今得此姓，值遇於我而為沙門，復聞正法證無學果。諸苾芻！烏嚕尾螺初難化者，以彼宿世欲檀施時心有遲疑，是故我現種種神變方得省悟；曩提誐耶而易化者，亦由往昔檀施之時，心本清凈始終無異。諸苾芻！是故烏嚕尾螺及曩提誐耶，復為兄弟得迦葉姓，又值於我聞法證道，此往昔事汝等諦信。」

爾時世尊說是迦葉往昔事已，離杖林塔，于王舍城不遠

【現代漢語翻譯】現代漢語譯本：當時世上有一位國王名叫羯里計（音譯，意為『黑』），他經常對佛陀恭敬供養。佛陀入滅后，國王用各種香木火化世尊，又用乳汁澆滅餘火，隨即收集舍利裝入四個寶瓶，又選擇勝地建造高大的寶塔。那塔高聳，有一由旬（古印度長度單位，約合12-15公里），國王和人民經常供養。當時那個國家裡有一位長者，家中極其富有，如同毗沙門天（佛教護法神，掌管財富），眷屬眾多，自在快樂。他先前與另一家族的長者是朋友，經常在佛塔廣行供養。後來娶了對方的女兒為妻，成為姻親，過了很久生了三個兒子。之後，長者年老體衰，生病吃藥也不見好轉，漸漸衰弱，最終去世。三個兒子按照禮儀將他安葬在尸林。當時，三個兒子思念父親的教誨，早晚啼哭，又想到家境富裕，就商議為父親追福。長子吝嗇，先前不瞭解善事，忽然聽到要佈施，起初有些猶豫，但因孝心，很快就同意了。長子說：『佈施之外，我們也要分一些來享用。』兩個弟弟答應了。他們就拿著金銀等各種財物，到佛塔那裡做了最上等的供養。這樣佈施之後，他們一同發誓說：『愿以善根所生的果報，在未來世，以現在正等正覺迦葉（佛陀弟子，以苦行著稱）的姓氏為姓，當佛陀出世時也能遇到，聽聞佛法，信解並證得菩提。』發誓愿后，他們禮拜佛塔，繞塔而行，歡喜地回家了。因此，迦葉現在才得到這個姓氏，遇到我而出家為沙門，又聽聞正法，證得無學果。各位比丘！烏嚕尾螺（迦葉三兄弟之一）最初難以教化，是因為他前世想要佈施時，心中有所遲疑，所以我才顯現各種神通變化，他才得以醒悟；曩提誐耶（迦葉三兄弟之一）容易教化，也是因為他往昔佈施時，心本清凈，始終如一。各位比丘！所以烏嚕尾螺和曩提誐耶，又成為兄弟，得到迦葉的姓氏，又遇到我，聽聞佛法，證得道果。這些往昔的事情，你們要深信不疑。』當時世尊說完迦葉的往昔之事後，就離開了杖林塔，前往離王舍城不遠的地方。

【English Translation】 English version: At that time, there was a king named Keli Ji (transliteration, meaning 'black') who often respectfully made offerings to the Buddha. After the Buddha entered Nirvana, the king cremated the World Honored One with various fragrant woods, and then extinguished the remaining fire with milk. He then collected the relics and stored them in four precious bottles, and also chose a sacred place to build a tall pagoda. The pagoda was towering, measuring one yojana (an ancient Indian unit of length, approximately 12-15 kilometers), and the king and the people often made offerings. At that time, there was an elder in that country who was extremely wealthy, like Vaishravana (a Buddhist guardian deity, in charge of wealth), with many family members, living freely and happily. He had previously been friends with an elder from another family, and often made extensive offerings at the pagoda. Later, he married the other elder's daughter, becoming in-laws, and after a long time, they had three sons. Later, the elder grew old and frail, and his illness did not improve with medicine, gradually weakening until he passed away. The three sons buried him in the charnel ground according to the proper rites. At that time, the three sons missed their father's teachings, weeping morning and night, and also thinking of their wealthy family, they discussed performing meritorious deeds for their father. The eldest son was stingy and had not previously understood good deeds. When he suddenly heard about giving alms, he was initially hesitant, but out of filial piety, he quickly agreed. The eldest son said, 'Besides giving alms, we should also divide some for our own use.' The two younger brothers agreed. They then took gold, silver, and various other valuables to the pagoda and made the highest offerings. After making these offerings, they jointly made a vow, saying, 'May the karmic rewards generated by these good roots, in the future, have the surname of the present Samyak-sambuddha Kashyapa (a disciple of the Buddha, known for his ascetic practices), and when a Buddha appears in the world, may we also encounter him, hear the Dharma, believe and understand it, and attain Bodhi.' After making the vow, they paid homage to the pagoda, circumambulated it, and happily returned home. Therefore, Kashyapa now has this surname, encountered me and became a Shramana, and also heard the true Dharma and attained the fruit of Arhatship. Bhikshus! Uruvilva (one of Kashyapa's three brothers) was initially difficult to convert because he hesitated in his mind when he wanted to give alms in his past life, so I manifested various supernatural powers so that he could awaken; Nadi Kashyapa (one of Kashyapa's three brothers) was easy to convert because his mind was pure and consistent when he gave alms in his past life. Bhikshus! Therefore, Uruvilva and Nadi Kashyapa became brothers again, received the surname of Kashyapa, and also encountered me, heard the Dharma, and attained the fruit of the path. You should deeply believe these past events.' Then, after the World Honored One finished speaking about Kashyapa's past events, he left the Bamboo Grove Pagoda and went to a place not far from Rajagriha.

就一樹下，與千苾芻眾圍繞而住。時民彌娑啰王以佛近住，欲立精舍安佛及僧而久住止。民彌娑啰王為太子時，常出城外而為遊戲，去城至近有一園苑，林樹蓊鬱泉池清凈，雖復四序花竹恒茂；太子愛樂而欲求買，園主長者自恃耆耄兼亦家富，太子逼取終不允從，出言悖慢聞于太子：「我寧離此國，不捨此園。」太子聞已謂左右曰：「今此耆耄言甚不遜，我若紹位無得忘也。」於後父王摩賀缽納摩崩已，即灌頂傳寶號。民彌娑啰王既紹其位，乃憶前事，下令所司發使奪取。時彼長者速得心病，便趣無常。命終之後，以其憤怨積聚毒惡，乃于園內生蛇趣中，含毒伺隙欲酬前恨。

後於一日王因春節，將諸嬪婇游幸彼園，盡極歡娛以肆其意。王方疲睏寢息園中，時彼毒蛇謂其得便，疾出窟穴欲來蠚王。時諸嬪嬙散行遊冶；王有親近內侍一人，執劍侍衛防其不虞，時有飛禽名迦蘭那迦，飲啄翱翔常在園內，忽見蛇出相呼鳴噪，執劍內侍見蛇出已即斷其命。禽眾極噪，王亦驚寤，問執劍者：「緣何喧擾？」執劍者曰：「適有毒蛇欲來蠚王，迦蘭那迦相呼驚噪，我既目見，已斷蛇命。」王聞是語心驚毛豎，令詔太子及諸大臣共議斯事：「古剎帝利灌頂大王，或於身命欲致危害，有能忠力濟其難者，當何賞賜？」大臣對曰：「能

【現代漢語翻譯】現代漢語譯本：佛陀在菩提樹下，與一千位比丘眾圍繞而住。當時，頻婆娑羅王（Bimbisara，古印度摩揭陀國王）因為佛陀住在附近，想要建造精舍，讓佛陀和僧眾能夠長久居住。頻婆娑羅王還是太子的時候，經常出城遊玩，在離城不遠的地方有一個園林，樹木茂盛，泉水清澈，四季花竹常開不敗。太子非常喜愛這個園林，想要購買，但園主是一位年老的長者，仗著自己年老又家境富裕，太子強行索取他也不肯答應，還對太子出言不遜：『我寧願離開這個國家，也不會捨棄這個園林。』太子聽后對左右的人說：『這個老頭說話太不恭敬了，我如果繼承王位，一定不會忘記這件事。』後來，他的父王摩訶缽納摩（Mahapadma，頻婆娑羅王的父親）去世后，他就被加冕繼承了王位。頻婆娑羅王繼承王位后，想起了之前的事情，就下令讓手下派人強行奪取園林。當時，那位長者很快就得了心病，不久就去世了。他死後，因為心中積聚的憤恨和毒惡，就在園林里轉產生了一條毒蛇，伺機報仇雪恨。後來有一天，國王因為過春節，帶著嬪妃們到園林遊玩，盡情享樂。國王感到疲憊，就在園林里休息。這時，那條毒蛇認為機會來了，就迅速從洞穴里出來，想要咬國王。當時，嬪妃們都散開遊玩，國王身邊有一個貼身侍衛，拿著劍守衛，以防不測。這時，有一隻名叫迦蘭那迦（Kalannaka，一種鳥）的飛鳥，在園林里飛翔覓食，突然看到蛇出來，就大聲鳴叫。持劍侍衛看到蛇出來后，立刻斬斷了蛇的性命。鳥群大聲鳴叫，國王也被驚醒，問侍衛：『為什麼這麼吵鬧？』侍衛說：『剛才有一條毒蛇想要咬國王，迦蘭那迦大聲鳴叫示警，我看到后，就斬斷了蛇的性命。』國王聽了這話，心驚膽戰，立刻下令召集太子和大臣們商議此事：『古代剎帝利（Kshatriya，古印度四大種姓之一，指武士和統治者）加冕的大王，如果有人想要危害他的性命，有誰能夠忠心耿耿地幫助他脫離危險，應該給予什麼賞賜？』大臣們回答說：『能

【English Translation】 English version: The Buddha was dwelling under a tree, surrounded by a thousand Bhikshus (Buddhist monks). At that time, King Bimbisara (King of Magadha in ancient India), because the Buddha was staying nearby, wanted to build a monastery so that the Buddha and the Sangha (Buddhist community) could reside there for a long time. When King Bimbisara was still a prince, he often went out of the city to play. Near the city, there was a garden with lush trees, clear springs, and flowers and bamboo that bloomed in all seasons. The prince loved this garden very much and wanted to buy it, but the owner, an elderly elder, relied on his old age and wealth and refused to sell it even when the prince tried to force him. He even spoke disrespectfully to the prince, saying, 'I would rather leave this country than give up this garden.' Upon hearing this, the prince said to his attendants, 'This old man is very disrespectful. If I inherit the throne, I will not forget this.' Later, after his father, King Mahapadma (Bimbisara's father), passed away, he was crowned and inherited the throne. After King Bimbisara ascended the throne, he remembered the previous incident and ordered his subordinates to forcibly seize the garden. At that time, the elder quickly fell ill and soon passed away. After his death, due to the accumulated resentment and malice in his heart, he was reborn as a venomous snake in the garden, waiting for an opportunity to take revenge. Later, one day, the king, celebrating the Spring Festival, took his concubines to the garden to enjoy themselves. The king felt tired and rested in the garden. At this time, the venomous snake thought its chance had come and quickly came out of its hole, intending to bite the king. At that time, the concubines were scattered around playing. The king had a close attendant who was guarding him with a sword to prevent any unforeseen events. At this time, a bird named Kalannaka (a type of bird) was flying and foraging in the garden. Suddenly, it saw the snake coming out and began to call out loudly. The sword-wielding attendant, seeing the snake, immediately cut it down. The birds cried out loudly, and the king was also awakened. He asked the attendant, 'Why is there such a commotion?' The attendant said, 'Just now, a venomous snake tried to bite the king. The Kalannaka bird called out to warn us. When I saw it, I cut the snake down.' Upon hearing this, the king was terrified and immediately ordered the crown prince and ministers to discuss the matter: 'If an ancient Kshatriya (one of the four major castes in ancient India, referring to warriors and rulers) king is in danger of being harmed, what reward should be given to anyone who can loyally help him escape the danger?' The ministers replied, 'If one can

于身命脫其難者，可分半國以賞其功。」王乃允從，分其半國與迦蘭那迦用賞其功。大臣對曰：「彼迦蘭那迦飛禽之類，與國境土當何所用？」王謂大臣：「此事如何？」大臣對曰：「可就窠巢多植竹木使其遂性，勿令傷害。如斯可矣，余不能為。」王聞曰：「善！」遂從其奏，乃于園外別擇一處，廣種竹樹安迦蘭那迦，令人守之不得傷害。

王有親舅，本事仙道，常求凈處進其修習，王以迦蘭那迦竹林無諸雜穢權令安處。及見世尊將諸苾芻近城樹下露地宴息，思欲舍彼造立精舍。王乃嚴駕自詣佛所，禮雙足已卻住一面。

爾時世尊為王說法，以種種方便化令歡喜，復勸精進，當求最上寂靜快樂。時王聞法歡喜頂受，即起于座偏袒右肩，合掌頂禮白言：「世尊！我今請佛及諸聖眾，於我宮內來晨受食，唯愿慈悲哀愍聽許。」佛即默然。爾時大王見佛默然，知已受請，歡喜踴躍禮拜而歸。乃下所司，即於是夜疾速備辦種種飲食及與香花，皆令倍常美妙清凈，復敕宮城內外乃至四衢道巷之中悉使嚴潔。才至明旦，即遣使人白於世尊：「飯食已辦，請佛降臨。」於是世尊與千阿羅漢著衣持缽，前後圍繞行詣王宮。王于門首執爐焚香待世尊至，佛既到已迎入就座，諸聖眾等亦各就坐，王與眷屬瞻禮畢已奉上飲食，焚香散花

【現代漢語翻譯】現代漢語譯本『如果有人能使我從死亡的威脅中解脫出來，我願意分一半國土來獎賞他的功勞。』國王於是答應了，將一半國土分給迦蘭那迦（一種鳥的名字）來獎賞他的功勞。大臣們對國王說：『那迦蘭那迦是飛禽之類，分給它國土有什麼用呢？』國王問大臣：『那這件事該怎麼辦呢？』大臣回答說：『可以在它的巢穴周圍多種植竹木，讓它能夠順應天性，不要傷害它。這樣做就可以了，其他的我也沒有辦法了。』國王聽了說：『好！』於是聽從了大臣的建議，在園林外另選了一處地方，廣泛種植竹樹來安置迦蘭那迦，並派人看守，不讓它受到傷害。國王有一個親舅舅，本來修習仙道，經常尋求清凈的地方來精進修行。國王因為迦蘭那迦的竹林沒有各種雜穢，就暫時讓他安住在那裡。後來，國王看到世尊（釋迦牟尼佛）帶領著眾比丘在城附近的樹下露天休息，就想捨棄那個地方，建造精舍（僧侶居住的場所）。國王於是準備好車駕，親自前往佛陀所在的地方，禮拜佛的雙足後退到一邊站立。這時，世尊為國王說法，用各種方便法門來教化他，使他歡喜，又勸他精進修行，應當追求最上寂靜的快樂。當時，國王聽了佛法，歡喜地接受，立即從座位上站起來，袒露右肩，合掌頂禮，對佛說：『世尊！我現在邀請佛陀和各位聖眾，明天早晨到我的宮殿里來接受供養，希望您慈悲憐憫，允許我的請求。』佛陀默然不語。當時，國王看到佛陀默然不語，知道佛陀已經接受了他的邀請，歡喜雀躍，禮拜后返回宮殿。他立即命令有關部門，當晚迅速準備各種飲食和香花，都要求比平時更加精美、清凈，又命令宮城內外乃至四通八達的街道都打掃乾淨。到了第二天早晨，就派使者去告訴世尊：『飯食已經準備好了，請佛陀降臨。』於是，世尊和一千位阿羅漢（已證得解脫的聖者）穿上袈裟，拿著缽，前後圍繞著前往王宮。國王在門口拿著香爐焚香等待世尊的到來，佛陀到達后，國王迎接佛陀入座，各位聖眾也各自就座。國王和眷屬瞻仰禮拜完畢，奉上飲食，焚香散花。

【English Translation】 English version 'If anyone can deliver me from the threat of death, I am willing to give half of my kingdom as a reward for their merit.' The king then agreed and gave half of his kingdom to Kalandaka (the name of a bird) to reward his merit. The ministers said to the king, 'That Kalandaka is a bird, what use is it to give it land?' The king asked the ministers, 'Then what should be done about this?' The ministers replied, 'You can plant more bamboo and trees around its nest, so that it can follow its nature and not be harmed. That's all that can be done, I have no other way.' The king listened and said, 'Good!' So he followed the ministers' advice, selected another place outside the garden, planted bamboo and trees extensively to settle Kalandaka, and sent people to guard it so that it would not be harmed. The king had a maternal uncle who originally practiced the way of immortals, and often sought a pure place to diligently cultivate. The king, because Kalandaka's bamboo forest was free from all kinds of impurities, temporarily allowed him to reside there. Later, the king saw the World Honored One (Sakyamuni Buddha) leading the Bhikkhus resting in the open under the trees near the city, and wanted to abandon that place and build a Vihara (a place for monks to live). The king then prepared his carriage and personally went to where the Buddha was, bowed to the Buddha's feet, and retreated to stand aside. At this time, the World Honored One preached the Dharma to the king, using various skillful means to teach him, making him happy, and also encouraging him to diligently cultivate, and to seek the supreme peace and happiness. At that time, the king listened to the Dharma, accepted it with joy, immediately stood up from his seat, bared his right shoulder, joined his palms in reverence, and said to the Buddha, 'World Honored One! I now invite the Buddha and all the holy assembly to come to my palace tomorrow morning to receive offerings, I hope you will be compassionate and merciful and grant my request.' The Buddha remained silent. At that time, the king saw that the Buddha was silent, knew that the Buddha had accepted his invitation, was overjoyed, bowed and returned to the palace. He immediately ordered the relevant departments to quickly prepare all kinds of food and flowers that night, all of which were required to be more exquisite and pure than usual, and also ordered that the inside and outside of the palace and even the streets be cleaned. The next morning, he sent messengers to tell the World Honored One, 'The meal is ready, please come, Buddha.' Then, the World Honored One and a thousand Arhats (saints who have attained liberation) put on their robes, held their bowls, and went to the palace surrounded by attendants. The king held an incense burner at the door, waiting for the arrival of the World Honored One. After the Buddha arrived, the king welcomed the Buddha to his seat, and the holy assembly also took their seats. The king and his family finished their worship, offered food, burned incense, and scattered flowers.

歡喜供養。佛與聖眾食畢澡手，王及眷屬樂欲聽法，佛為說法，各各諦聽歡喜信受。王復離座合掌白佛：「我今欲以迦蘭那迦竹林作佛精舍，愿佛納受。」世尊默然。王知佛許，即取金瓶灌於佛手。奉施畢已，愿佛隨意，即為世尊廣作嚴飾，佛與聖眾隨意而住。迦蘭那迦竹林精舍因茲所立。

爾時世尊後於一時為利樂故，與諸聖眾離迦蘭那迦竹林精舍，往寒林中經行宴坐。時王舍城有一長者，請佛及眾來晨供養，乃於是夜與諸眷屬及僮僕侍人，共辦飲食香花等事。時給孤長者因有事故，到王舍城經過彼家，遇夜止宿，見其長者家中老幼皆不寢寐，辦造飲食珍饌之類。怪而問曰：「長者之家老幼不寐辦造飲食，當何所用？為請王耶？為請大臣？莫為姻親而有聚會？」長者報言：「我不請王及大臣等，亦無姻親聚會之事。今為有佛出於世間，將一千聖眾游化此國，王及眷屬大臣士庶，悉皆歸向次第供養。我為彼佛及與聖眾來晨設齋，是不寢寐。」給孤長者聞此語已，嘆異非常，又復問言：「云何名佛？」對曰：「彼釋族中有王凈飯，生一童子，號悉達多，具輪王相，棄捨出家苦行修習，證得阿耨多羅三藐三菩提，斯即佛也。」又復問言：「云何聖眾？」對曰：「有剎利族或婆羅門族，乃至毗舍輸陀，如是之族善男子輩投

【現代漢語翻譯】現代漢語譯本：他們歡喜地供養。佛陀和聖眾用完餐后洗手，國王和他的眷屬都樂於聽聞佛法，佛陀便為他們說法，他們各自認真聽講，歡喜信受。國王再次離座，合掌對佛陀說：『我如今想把迦蘭那迦竹林（Kalandaka Bamboo Grove）作為佛陀的精舍，希望佛陀能夠接受。』世尊默然不語。國王知道佛陀已經允許，就拿起金瓶，將水灌注在佛舵手上。奉獻完畢后，他祈願佛陀隨意安住，隨即為世尊廣作裝飾，佛陀和聖眾便隨意在那裡居住。迦蘭那迦竹林精舍因此建立。那時，世尊後來爲了利益眾生，與諸聖眾離開迦蘭那迦竹林精舍，前往寒林中經行禪坐。當時，王舍城有一位長者，邀請佛陀和僧眾第二天早晨接受供養，於是當晚就和他的眷屬以及僕人一起準備飲食和香花等物品。當時，給孤獨長者（Anathapindika）因為有事，來到王舍城經過這家，晚上在那裡住宿，看到長者家中老少都不睡覺，正在準備飲食和珍貴的食物。他感到奇怪，就問道：『長者家中老少不睡覺，準備飲食，這是要用來做什麼呢？是要請國王嗎？還是要請大臣？莫非是有姻親聚會？』長者回答說：『我不是要請國王和大臣，也沒有姻親聚會的事情。現在有一位佛陀出現在世間，帶領一千位聖眾在這個國家游化，國王和他的眷屬、大臣、士人和平民，都歸向佛陀，依次供養。我爲了明天早晨齋飯供養佛陀和聖眾，所以才不睡覺。』給孤獨長者聽到這些話后，感到非常驚異，又問道：『什麼是佛陀？』長者回答說：『釋迦族中有一位國王叫凈飯王（Suddhodana），生了一個童子，名叫悉達多（Siddhartha），具有轉輪王的相貌，他捨棄王位出家苦行修行，證得了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi），這就是佛陀。』他又問道：『什麼是聖眾？』長者回答說：『有剎帝利族（Kshatriya）或者婆羅門族（Brahmana），乃至吠舍（Vaishya）和首陀羅（Shudra），這些種姓的善男子們投

【English Translation】 English version: They joyfully made offerings. After the Buddha and the holy assembly finished eating and washed their hands, the king and his retinue were eager to hear the Dharma. The Buddha then expounded the Dharma for them, and they each listened attentively, joyfully accepting it with faith. The king then rose from his seat, joined his palms, and said to the Buddha, 'I now wish to offer the Kalandaka Bamboo Grove as a monastery for the Buddha. May the Buddha accept it.' The World-Honored One remained silent. The king, knowing that the Buddha had consented, took a golden pitcher and poured water onto the Buddha's hands. Having completed the offering, he wished the Buddha to reside there as he pleased, and then extensively decorated the place for the World-Honored One. The Buddha and the holy assembly then resided there as they wished. Thus, the Kalandaka Bamboo Grove Monastery was established. At that time, the World-Honored One, later for the benefit and happiness of all, left the Kalandaka Bamboo Grove Monastery with the holy assembly and went to a charnel ground to walk and sit in meditation. At that time, there was an elder in Rajagriha who invited the Buddha and the assembly to receive offerings the next morning. So that night, he and his family members and servants prepared food, flowers, and other items. At that time, Anathapindika, due to some business, came to Rajagriha and passed by that house. He stayed there for the night and saw that the elder's family, young and old, were not sleeping, but were preparing food and delicacies. He was surprised and asked, 'Why are the elder's family, young and old, not sleeping and preparing food? What is it for? Are you inviting the king? Or are you inviting ministers? Or is there a gathering of relatives?' The elder replied, 'I am not inviting the king or ministers, nor is there a gathering of relatives. Now, there is a Buddha who has appeared in the world, leading a thousand holy ones to travel and teach in this country. The king and his retinue, ministers, scholars, and common people are all turning towards the Buddha and making offerings in turn. I am preparing a meal for the Buddha and the holy assembly tomorrow morning, so I am not sleeping.' Upon hearing these words, Anathapindika was greatly astonished and asked, 'What is a Buddha?' The elder replied, 'In the Shakya clan, there was a king named Suddhodana, who had a son named Siddhartha, who possessed the marks of a Chakravartin king. He renounced his kingdom, went forth to practice asceticism, and attained Anuttara-samyak-sambodhi. This is the Buddha.' He further asked, 'What is the holy assembly?' The elder replied, 'There are good men from the Kshatriya clan, or the Brahmana clan, or even the Vaishya and Shudra clans, who have

佛出家，剃除鬚髮被袈裟衣，正信修行聞法悟解，悉皆證得阿羅漢道。此是隨佛一千聖眾，我所供養正為此也。」給孤長者聞是說已，身毛皆豎歡喜踴躍，又復問言：「如我云何得見彼佛及與聖眾？」對曰：「明旦咸來我舍受食。」

給孤長者雖聞是語，有若心狂，不待天曉欲往佛所。時方半夜值月明朗，即便出門行詣寒林，未至中途月忽云蔽，又至一門不敢前進，給孤長者以天陰黑，便生怕怖佇立思量：「得無非人之類而來惱我耶？」心欲退還足不前進。時有天人發聲告曰：「長者但去勿得退心，唯有吉祥定無惱亂。于意云何？譬如百車百馬種種裝嚴，可令眾生見者愛樂，以斯佈施，不如向佛前進一步，十六分之一分功德。」

又復告言：「長者但去勿得退心，唯有吉祥無惱亂事。于意云何？譬如一百金象眾寶裝嚴，以斯佈施，不如向佛前進一步，十六分之一分功德。長者！乃至百童女以真珠、瓔珞眾寶嚴身，以斯佈施，亦復不及向佛一步，十六分之一分功德。」時彼天人即發身光照耀途路，自彼門所直至寒林，如月盛明等無有異。給孤長者乃問天曰：「是何聖賢能作斯事？」天人告曰：「我昔曾為舍利子母，名捺誐啰也。命終之後生四天王界，今名摩度娑健馱摩拏嚩迦，見守此門。愿勿疑慮，長者可去必獲吉

【現代漢語翻譯】現代漢語譯本：佛陀出家，剃除了鬚髮，身披袈裟，以正信修行，聽聞佛法，領悟理解，都證得了阿羅漢的果位。這些是跟隨佛陀的一千位聖眾，我供養他們正是爲了這個緣故。」給孤獨長者聽了這些話，全身汗毛都豎了起來，歡喜雀躍，又問道：「我怎樣才能見到佛陀和他的聖眾呢？」回答說：「明天早上他們都會來我家接受供養。」給孤獨長者雖然聽了這話，卻像心神恍惚一樣，不等天亮就想去佛陀那裡。當時正是半夜，月光明亮，他便出門前往寒林（墳地），還沒走到一半，月亮忽然被云遮住。又走到一處門口，不敢再往前走。給孤獨長者因為天色陰暗，便心生恐懼，站著思量：『莫非是有非人之類的東西來騷擾我？』心裡想退回去，腳卻不敢前進。這時，有天人發出聲音告訴他說：『長者只管去，不要退縮，只有吉祥，不會有任何惱亂。你覺得怎麼樣？譬如用一百輛裝飾華麗的車子和一百匹裝飾華麗的馬，讓眾生見了都喜愛，用這些來佈施，還不如向佛陀前進一步的十六分之一的功德。』又接著說：『長者只管去，不要退縮，只有吉祥，不會有惱亂的事情。你覺得怎麼樣？譬如用一百頭裝飾著各種珍寶的金象來佈施，還不如向佛陀前進一步的十六分之一的功德。長者！乃至用一百個佩戴著珍珠瓔珞等各種珍寶的童女來佈施，也比不上向佛陀前進一步的十六分之一的功德。』這時，那位天人就發出光芒照亮道路，從那門口一直到寒林，如同滿月一樣明亮。給孤獨長者就問天人說：『是哪位聖賢能做到這樣的事？』天人回答說：『我以前曾是舍利子（佛陀十大弟子之一，以智慧著稱）的母親，名叫捺誐啰也（Nāgarā），死後轉生到四天王界，現在名叫摩度娑健馱摩拏嚩迦（Madusagandhamanāvaka），在這裡看守這扇門。希望你不要疑慮，長者只管去，必定會獲得吉祥。』

【English Translation】 English version: The Buddha renounced his home life, shaved his head and beard, and donned the kāṣāya robe. Through right faith and practice, hearing and understanding the Dharma, they all attained the state of Arhat. These are the one thousand holy disciples who follow the Buddha, and it is for this reason that I make offerings to them.』 Upon hearing these words, the elder Anāthapiṇḍika』s hair stood on end, and he was filled with joy and excitement. He then asked, 『How can I see the Buddha and his holy assembly?』 The reply was, 『Tomorrow morning, they will all come to my house to receive food.』 Although the elder Anāthapiṇḍika heard these words, he felt as if his mind was in a frenzy. Without waiting for dawn, he wanted to go to the Buddha. It was the middle of the night, and the moon was bright. He went out and headed towards the charnel ground (a burial ground). Before he had gone halfway, the moon was suddenly covered by clouds. He reached a gate and dared not go further. Because of the darkness, Anāthapiṇḍika became afraid and stood there thinking, 『Could it be that non-human beings have come to trouble me?』 He wanted to turn back, but his feet would not move forward. At that moment, a deva (a celestial being) spoke to him, saying, 『Elder, just go forward and do not retreat. There is only auspiciousness, and no trouble will come. What do you think? For example, if one were to give away a hundred chariots and a hundred horses, all adorned with various decorations, which would delight all who saw them, that would not be equal to one-sixteenth of the merit of taking one step towards the Buddha.』 The deva continued, 『Elder, just go forward and do not retreat. There is only auspiciousness, and no trouble will come. What do you think? For example, if one were to give away a hundred golden elephants adorned with various treasures, that would not be equal to one-sixteenth of the merit of taking one step towards the Buddha. Elder! Even if one were to give away a hundred young maidens adorned with pearls, necklaces, and various treasures, that would not be equal to one-sixteenth of the merit of taking one step towards the Buddha.』 At that moment, the deva emitted a light that illuminated the path from the gate all the way to the charnel ground, as bright as the full moon. Anāthapiṇḍika then asked the deva, 『What holy being is capable of doing such a thing?』 The deva replied, 『I was once the mother of Śāriputra (one of the Buddha's ten chief disciples, known for his wisdom), named Nāgarā. After my death, I was reborn in the realm of the Four Heavenly Kings, and I am now called Madusagandhamanāvaka. I am guarding this gate. Please do not doubt, elder, just go forward, and you will surely obtain auspiciousness.』

祥。」給孤長者聞是語已贊言：「善哉！稀有斯事，我今定去見佛無疑。」給孤長者又復思惟：「若無正覺出於世間，無由得聞最上妙法。」於是長者得其光明無所障礙，直至寒林世尊住處。

爾時世尊在寒林外經行，時長者見佛威德相好異於常人，即便合掌而發問言：「是世尊否？」佛答言：「是。」長者身心歡喜無量。

又復問言：「世有何人而得安睡？」佛說伽陀而答之曰：

「若人心寂靜，　　一切得安睡；若人系染欲，　　熱惱心不止。染欲熱惱除，　　解脫無所繫；心意調伏已，　　得息得安睡。」

爾時世尊說伽陀已，與給孤長者同入林中。佛還本座，長者即前禮佛雙足，於一面坐樂欲聽法，佛乃勸發令心歡喜。爾時世尊告長者言：「佈施、持戒得生天上，雖五欲自在非為究竟；欲免輪迴當斷煩惱，于善惡法廣為分別。」是時長者得聞是法，以宿善力深心思惟，蓋障即除心喜無量。佛知是已，即為廣說苦、集、滅、道四聖諦法。是時長者不起于座證四諦理，如潔白衣易染其色，隨彼所染皆成上妙。長者得法知見永斷疑惑，于佛、法、僧深信堅固，即從座起，偏袒右肩合掌頂禮，白言：「世尊！我今歸依佛、法及苾芻眾，持近事戒永不殺生。」

爾時世尊問長者言：「汝何名字？」長者

【現代漢語翻譯】現代漢語譯本『祥。』給孤獨長者（Anathapindika，一位富有的商人，以樂善好施著稱）聽到這話后讚歎道：『太好了！這真是稀有的事情，我一定要去見佛陀。』給孤獨長者又思忖：『如果世間沒有正覺（Sammasambuddha，完全覺悟的佛陀）出現，就沒有機會聽到最上妙的佛法。』於是，長者得到光明，毫無障礙地來到了寒林（Sitavana，一個墓地，佛陀常在此處修行）世尊（Bhagavan，佛陀的尊稱）的住處。當時，世尊在寒林外經行（Cankama，一種行走冥想），長者見到佛陀威嚴的德行和殊勝的相貌異於常人，便合掌問道：『您是世尊嗎？』佛陀回答說：『是的。』長者身心歡喜，難以言表。他又問道：『世間有什麼人能夠安睡呢？』佛陀以偈頌回答說：『如果人心寂靜，一切都能安睡；如果人被染欲束縛，熱惱的心就無法停止。去除染欲的熱惱，就能解脫，不再被束縛；心意調伏之後，就能得到休息，安然入睡。』當時，世尊說完偈頌，就和給孤獨長者一同進入林中。佛陀回到自己的座位，長者上前禮拜佛陀的雙足，在一旁坐下，樂意聽聞佛法，佛陀就勸導他，使他內心歡喜。這時，世尊告訴長者說：『佈施、持戒可以使人升到天上，雖然五欲（kama，色、聲、香、味、觸）自在，但並非究竟；想要免除輪迴，應當斷除煩惱，對於善惡之法要廣為分別。』當時，長者聽聞這些佛法，憑藉宿世的善根，深入思考，心中的障礙立刻消除，內心無比歡喜。佛陀知道他已經準備好接受教誨，就為他詳細講解苦、集、滅、道四聖諦（catvari arya satyani，佛教的基本教義）。當時，長者沒有起身就證悟了四諦的真理，就像潔白的布容易被染色一樣，隨著所染的顏色都變得非常美好。長者得到佛法，知見（jnana，智慧）永斷疑惑，對佛、法、僧（Buddha, Dharma, Sangha，佛教的三寶）的信心堅定不移，立刻從座位上站起來，偏袒右肩，合掌頂禮，說道：『世尊！我現在歸依佛、法以及比丘僧眾，受持近事戒（upasaka，在家居士的戒律），永遠不再殺生。』這時，世尊問長者說：『你叫什麼名字？』長者

【English Translation】 English version 'Auspicious.' When Anathapindika (a wealthy merchant known for his generosity) heard these words, he exclaimed, 'Excellent! This is a rare occurrence, and I will certainly go to see the Buddha.' Anathapindika further pondered, 'If a Sammasambuddha (a fully enlightened Buddha) did not appear in the world, there would be no opportunity to hear the most sublime Dharma.' Thus, the elder, having gained clarity, proceeded without hindrance to the place where the Bhagavan (the Blessed One, a title for the Buddha) was staying in Sitavana (a charnel ground where the Buddha often practiced). At that time, the Bhagavan was walking in meditation (Cankama) outside Sitavana. The elder, seeing the Buddha's majestic virtue and extraordinary appearance, different from ordinary people, immediately joined his palms and asked, 'Are you the Bhagavan?' The Buddha replied, 'I am.' The elder's body and mind were filled with immeasurable joy. He further asked, 'Who in this world can sleep peacefully?' The Buddha answered with a verse: 'If the mind is tranquil, all can sleep peacefully; if one is bound by desire, the mind's agitation will not cease. When the agitation of desire is removed, one is liberated and no longer bound; when the mind is subdued, one finds rest and sleeps peacefully.' Then, after the Bhagavan spoke the verse, he and Anathapindika entered the forest together. The Buddha returned to his seat, and the elder approached, bowed at the Buddha's feet, and sat to one side, eager to hear the Dharma. The Buddha then encouraged him, filling his heart with joy. At this time, the Bhagavan told the elder, 'Giving and keeping precepts can lead to rebirth in heaven, but even with the freedom of the five desires (kama, sights, sounds, smells, tastes, and touch), it is not ultimate. To escape the cycle of rebirth, one must eliminate afflictions and clearly distinguish between good and evil.' Upon hearing these teachings, the elder, through the merit of his past good deeds, deeply contemplated them. The obstacles in his mind were immediately removed, and he felt boundless joy. Knowing that he was ready to receive the teachings, the Buddha then explained in detail the Four Noble Truths (catvari arya satyani, the fundamental teachings of Buddhism): suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering. At that moment, without rising from his seat, the elder realized the truth of the Four Noble Truths. Just as a clean white cloth easily takes on color, he was transformed by the teachings. Having attained the Dharma, his wisdom (jnana) forever dispelled his doubts, and his faith in the Buddha, Dharma, and Sangha (the Three Jewels of Buddhism) became unwavering. He immediately rose from his seat, bared his right shoulder, joined his palms, and bowed, saying, 'Bhagavan! I now take refuge in the Buddha, the Dharma, and the community of monks, and I will observe the upasaka (lay practitioner) precepts, never taking life.' Then, the Bhagavan asked the elder, 'What is your name?' The elder

對曰：「我於國中少有資產，或是貧匱孤獨之人來丐求者，我施飲食及彼資具，國人名我為給孤獨。」「汝國何名？」對曰：「舍衛。愿佛及眾來降我國，當以衣服、飲食、臥具、湯藥一切受用，畢生奉施。」佛言：「長者！我與苾芻數逾千人，彼無精舍何以安住？」長者對曰：「佛若降臨速當建立，唯愿大慈不違我請。」佛即默然。給孤長者見佛默然，知已受請，歡喜踴躍，頭面禮足旋繞而退。於是長者入王舍城，營構事畢將欲還家，再詣寒林，請佛及眾勿慮精舍，愿早垂降。言已還家。

自此日後一切皆停，于舍衛城周遍內外，求覓殊勝清凈之地，欲建精舍安佛及僧。「唯有祇陀童子園苑最勝。何以故？此童子園，其地寬廣無諸穢惡，竹樹蓊鬱泉池清凈，寒風暑氣俱不能侵，又無蚊虻含毒之蟲，唯有吉祥飛走之類；又復王城不遠不近，非求法人不能到此，若建精舍斯為最勝。」思念已竟，即詣園主祇陀童子，而告之曰：「童子勿怪，我有勝事欲以上聞。童子可容，方敢陳說。」童子告言：「有事可說。」長者起立謂童子言：「欲買茲園，當爲世尊及千聖眾造立精舍而請安住。尊若容允，價即稟言。」祇陀童子告長者曰：「一切可得，唯園勿言。」長者又曰：「我聞佛言：『一切無常無有主者，以不堅法宜易堅牢

【現代漢語翻譯】現代漢語譯本：他回答說：『我在國內略有一些資產，如果遇到貧困孤獨的人前來乞討，我會施捨飲食和他們所需的物品，所以國人稱我為給孤獨（意為樂善好施，救濟孤獨的人）。』『你的國家叫什麼名字？』他回答說：『叫舍衛（古代印度的一個王國）。我希望佛陀和僧眾能降臨我的國家，我將用衣服、飲食、臥具、湯藥等一切所需之物，終生供奉。』佛陀說：『長者！我和比丘的數量超過千人，沒有精舍，他們如何安住呢？』長者回答說：『如果佛陀降臨，我將立即建造精舍，只希望您能慈悲應允我的請求。』佛陀默然不語。給孤獨長者見佛默然，知道佛陀已經接受了他的邀請，歡喜雀躍，頂禮佛足后繞佛三匝退下。於是長者進入王舍城，處理完事務后準備回家，再次來到寒林，請求佛陀和僧眾不要擔心精舍的問題，希望他們早日降臨。說完就回家了。從這天以後，他停止了一切事務，在舍衛城內外四處尋找殊勝清凈的地方，想要建造精舍來安置佛陀和僧眾。『只有祇陀（人名）童子的園林最為殊勝。為什麼呢？因為這個童子的園林，土地寬廣，沒有污穢，竹樹茂盛，泉水清澈，寒風暑氣都不能侵入，又沒有蚊子和有毒的蟲子，只有吉祥的飛禽走獸；而且離王城不遠不近，不是求法的人不能到達這裡，如果在這裡建造精舍，那是最合適的。』他思考完畢，就去拜訪園主祇陀童子，對他說：『童子不要見怪，我有一件重要的事情想要稟告。童子如果方便，我才敢陳述。』童子說：『有什麼事就說吧。』長者站起來對童子說：『我想購買這個園林，為世尊和千位聖眾建造精舍，請他們安住。如果您同意，我將稟告價格。』祇陀童子對長者說：『一切都可以，唯獨園林不能賣。』長者又說：『我聽佛說：『一切都是無常的，沒有主人，應該用不堅固的法來換取堅固的法。』

【English Translation】 English version: He replied, 'I have some possessions in the country, and if there are poor and lonely people who come begging, I give them food and the things they need, so the people of the country call me Anathapindika (meaning giver to the lonely and helpless).』『What is the name of your country?』 He replied, 『It is called Sravasti (an ancient kingdom in India). I hope that the Buddha and the Sangha can come to my country, and I will provide them with clothes, food, bedding, medicine, and all that they need, and serve them for life.』 The Buddha said, 『Elder! The number of bhikkhus with me exceeds a thousand, and without a monastery, how can they reside?』 The elder replied, 『If the Buddha comes, I will immediately build a monastery, I only hope that you will mercifully grant my request.』 The Buddha remained silent. Anathapindika saw that the Buddha was silent, and knew that the Buddha had accepted his invitation, he was overjoyed, bowed at the Buddha's feet, circumambulated him three times, and then withdrew. Then the elder entered Rajagriha, finished his business, and prepared to return home. He went to the Cold Forest again, and asked the Buddha and the Sangha not to worry about the monastery, and hoped that they would come soon. After saying this, he returned home. From that day on, he stopped all his affairs, and searched inside and outside the city of Sravasti for a superior and pure place, wanting to build a monastery to accommodate the Buddha and the Sangha. 『Only the garden of Prince Jeta (a person's name) is the most superior. Why? Because this prince's garden is spacious, without any filth, with lush bamboo and trees, clear springs, and neither cold winds nor heat can penetrate it. There are no mosquitoes or poisonous insects, only auspicious birds and beasts; and it is not too far from the royal city, and those who do not seek the Dharma cannot reach it. If a monastery is built here, it would be the most suitable.』 After thinking this, he went to visit the owner of the garden, Prince Jeta, and said to him, 『Prince, please don't be surprised, I have an important matter to report. If it is convenient for the prince, I will dare to state it.』 The prince said, 『If there is anything, just say it.』 The elder stood up and said to the prince, 『I want to buy this garden to build a monastery for the World Honored One and a thousand saints, and ask them to reside here. If you agree, I will report the price.』 Prince Jeta said to the elder, 『Everything is available, but the garden cannot be sold.』 The elder said again, 『I heard the Buddha say: 『Everything is impermanent and has no owner, and one should use the impermanent to exchange for the permanent.』

。』」童子報言：「非我所知，勿復更說。」長者又曰：「佛者難值，園即易求，今或遲疑后施無及。」祇陀童子雖聞此說心未能捨，乃以要言厄彼長者：「君能以金佈滿其地，我即與汝，任自所為。」長者審知恐未誠信，報而言曰：「童子若爾，可聞市官，當使兩情執無反覆。」童子俯仰共聞市官。

時四天王遙知斯事：「佛今出世，舍衛城中給孤長者，買祇陀園造立精舍，兩人商議取正市官；我今變身與成其事。」天王變身作市官已，來於市肆，颙望給孤與童子至。二人至已，給孤先言：「我買彼園欲造精舍，令以黃金布遍其地，若能爾者即可相與，今來取正。此價云何？」市官言曰：「二人之心得可否未？」對言：「已定。」市官言曰：「善哉，善哉！童子收金，長者得園。」童子默然更無違悔。

長者即日，速以車、乘、象、馬之類，乃至僮僕，般運黃金處處布訖，唯前面少許而未周足。長者籌慮：「取何藏金可遍此地？」如是之際，童子告言：「汝已回意便可收金。」長者報言：「我意不回，思何藏金可遍此地，以斯事故籌慮少時。」童子思惟：「奇哉！長者能捨如是大財，為佛及僧造立精舍。」又復思惟：「我曾聞說：『若非正覺出於世間，一切眾生不聞正法。』斯可助施，理必相容。」即謂長者：

【現代漢語翻譯】現代漢語譯本：童子回答說：『我不知道這件事，不要再說了。』長者又說：『佛陀難得一見，園林卻容易找到，現在如果遲疑，以後想佈施就來不及了。』祇陀童子雖然聽了這話，心裡還是不肯放棄，就用要約的話來為難長者：『你如果能用黃金鋪滿這塊地，我就把園子給你，任你處置。』長者仔細考慮，恐怕他不誠實，就回答說：『童子如果這樣，可以請市官來作證，讓雙方都不能反悔。』童子同意了，一起去請市官作證。當時，四大天王遙知此事：『佛陀現在出世，在舍衛城中，給孤獨長者要買祇陀園來建造精舍，兩人正在商議請市官作證；我今天就變身去促成此事。』天王變身成市官后，來到市集，等待給孤獨長者和童子到來。兩人到了之後，給孤獨長者先說：『我買他的園子想建造精舍，要用黃金鋪滿這塊地，如果能做到，就可以成交，現在來請您作證。這個價格怎麼樣？』市官說：『你們雙方都同意了嗎？』回答說：『已經定好了。』市官說：『很好，很好！童子收下黃金，長者得到園子。』童子沉默不語，沒有反悔。長者當天就迅速用車輛、大象、馬匹等，甚至包括僕人，搬運黃金到處鋪設，只剩下前面一小塊地方沒有鋪滿。長者考慮：『要從哪裡找黃金才能鋪滿這塊地呢？』正在這時，童子說：『你已經回心轉意了，可以收回黃金了。』長者回答說：『我沒有回心轉意，我正在想從哪裡找黃金才能鋪滿這塊地，因為這件事才考慮了一會兒。』童子心想：『真奇怪！長者竟然能捨棄這麼大的財富，為佛陀和僧眾建造精舍。』又想：『我曾聽說：『如果不是正覺出現在世間，一切眾生就聽不到正法。』我應該幫助他佈施，這在道理上是應該允許的。』於是對長者說：

【English Translation】 English version: The boy replied, 'I do not know about this, please do not speak of it again.' The elder then said, 'The Buddha is difficult to encounter, but a garden is easy to find. If we hesitate now, there will be no opportunity to give later.' Although Jeta (祇陀) the boy heard this, he was still unwilling to give up the garden. He then challenged the elder with a condition: 'If you can cover this land with gold, I will give you the garden, and you can do as you please.' The elder, carefully considering, was afraid that he was not sincere, and replied, 'Boy, if that is the case, we can ask the city official to witness, so that neither of us can go back on our word.' The boy agreed, and together they went to ask the city official to witness. At that time, the Four Heavenly Kings, knowing this from afar, thought: 'The Buddha has now appeared in the world. In the city of Sravasti (舍衛城), the elder Anathapindika (給孤獨長者) is buying Jeta's Garden to build a monastery. The two are discussing asking a city official to witness; I will now transform myself to help this come to pass.' The Heavenly King transformed into a city official and came to the market, waiting for Anathapindika and the boy to arrive. After the two arrived, Anathapindika spoke first: 'I am buying his garden to build a monastery, and I will cover the land with gold. If this can be done, the deal can be made. Now we have come to ask you to witness. What is the price?' The city official said, 'Have both of you agreed?' They replied, 'It is settled.' The city official said, 'Excellent, excellent! The boy receives the gold, and the elder gets the garden.' The boy remained silent, without any regrets. That very day, the elder quickly used carts, elephants, horses, and even servants to transport gold and spread it everywhere. Only a small area in front was not yet covered. The elder pondered, 'Where can I find more gold to cover this land?' At this moment, the boy said, 'You have changed your mind, you can take back the gold.' The elder replied, 'I have not changed my mind. I am thinking about where to find more gold to cover this land, and that is why I was thinking for a moment.' The boy thought, 'How amazing! The elder is willing to give up such great wealth to build a monastery for the Buddha and the Sangha.' He also thought, 'I have heard it said: 'If a Fully Enlightened One does not appear in the world, all sentient beings will not hear the true Dharma.' I should help him give, and this is reasonable.' He then said to the elder:

「勿更取金，欲回此地我施作門，美可共成功亦圓滿。」長者報言：「我非無金，童子爾者誠為甚善。」

布金才畢方欲命工，外道悉知速來惑亂，謂長者曰：「瞿曇沙門今在摩竭陀國王舍城居，此舍衛城地貴名高，非彼所住，勿立精舍、勿得迎請。」長者即怒報外道曰：「此舍衛城非汝所有，何關汝事？」外道聞已知不從心，復詣于王，王亦不允，諸外道輩面慚無色心極煩惱。復詣長者而告言曰：「我先所說不為園苑，但以彼眾非我同修。長者今日若是堅執，斯有所報請不相違。我聞瞿曇有大弟子，先已到此，可與論義即辯勝劣；如彼得勝精舍可為，若其不勝何用迎請。我此所說，君見如何？」長者告言：「此說甚善。若定勝劣，足得相依，清濁要分、真偽斯辯。」

佛說眾許摩訶帝經卷第十二

爾時世尊在於寒林，受給孤長者請，預知舍衛國中有諸外道，各各苦行又復聰明，雖勤修習不得解脫，根緣已熟受化是時。世尊又觀誰可往彼？唯舍利弗乃有宿因，此若先行必有大利。於是世尊喚舍利弗，令先往彼舍衛大城，助給孤獨建立精舍。尊者受命往舍衛城，詣長者所，事皆參議。給孤長者承外道意來白尊者：「彼欲論義，于理如何？」又云：「此國之人素未知佛，於法勝劣宜其宣揚。」舍利弗曰：「善

【現代漢語翻譯】現代漢語譯本：『不要再取黃金了，我想要用這些來建造大門，這樣既美觀又能共同完成，也算圓滿了。』長者回答說：『我不是沒有黃金，你這孩子真是太好了。』佈施黃金完畢，正要吩咐工匠開工時，外道們都知道了，迅速前來迷惑擾亂，對外道說：『喬達摩沙門現在住在摩揭陀國王舍城，這舍衛城土地珍貴，名聲顯赫，不是他該住的地方，不要建立精舍，不要迎請他。』長者聽了很生氣，對外道說：『這舍衛城不是你們的，關你們什麼事？』外道們知道長者不聽他們的，又去見國王，國王也不允許。外道們面色慚愧，心中極其煩惱。他們又去見長者，說：『我先前所說不是爲了園林，只是因為他們不是和我們一樣修行的人。長者今天如果堅持要建，那我們就要有所迴應，請不要反對。我聽說喬達摩有個大弟子，已經先到這裡了，可以和他辯論，分出勝負；如果他贏了，精舍就可以建，如果他輸了，何必迎請？我說的這些，你覺得怎麼樣？』長者說：『這個說法很好。如果能定出勝負，就足以作為依據，清濁要分明，真假要辨別。』當時，世尊在寒林，接受給孤獨長者的邀請，預知舍衛國中有許多外道，各自苦修，又很聰明，雖然勤奮修行卻不能解脫，他們的根基和因緣已經成熟，是時候接受教化了。世尊又觀察誰可以去那裡？只有舍利弗有宿世的因緣，如果他先去，必定有很大的利益。於是世尊叫來舍利弗，讓他先去舍衛大城，幫助給孤獨長者建立精舍。尊者接受命令前往舍衛城，去見長者，所有事情都一起商議。給孤獨長者聽了外道的意思，來告訴尊者：『他們想要辯論，這在道理上怎麼樣？』又說：『這個國家的人向來不瞭解佛法，應該宣揚佛法的勝劣。』舍利弗說：『好。』

【English Translation】 English version: 『Do not take any more gold. I want to use this to build the gate, so it will be beautiful, we can complete it together, and it will be perfect.』 The elder replied, 『It is not that I do not have gold, you child are truly very good.』 After the gold was given, just as he was about to order the craftsmen to start work, the heretics all found out and quickly came to confuse and disturb, saying to the elder, 『Gautama the Śramaṇa is now residing in Rājagṛha (Royal City) in Magadha. This Śrāvastī (City of Śrāvaka) is a precious and renowned place, not where he should live. Do not build a vihara (monastery), do not invite him.』 The elder was angry and said to the heretics, 『This Śrāvastī is not yours, what does it have to do with you?』 The heretics, knowing that the elder would not listen to them, went to see the king, but the king also did not allow it. The heretics were ashamed and extremely troubled. They went to see the elder again and said, 『What I said before was not about the garden, but because they are not of the same practice as us. If the elder insists on building today, then we will have a response, please do not oppose it. I have heard that Gautama has a great disciple who has already arrived here. He can debate with us, and we can determine who is superior. If he wins, the vihara can be built, but if he loses, why invite him? What do you think of what I have said?』 The elder said, 『This is a very good idea. If we can determine who is superior, it will be sufficient as a basis. We must distinguish between the pure and the impure, and discern the true from the false.』 At that time, the World Honored One was in the Cold Forest, having accepted the invitation of the elder Anāthapiṇḍada (Giver of Alms to the Helpless), foreseeing that there were many heretics in Śrāvastī, each practicing austerities and also being intelligent. Although they diligently practiced, they could not attain liberation. Their roots and conditions were ripe, and it was time for them to be converted. The World Honored One then observed who could go there? Only Śāriputra (One of the Buddha's chief disciples) had past causes, and if he went first, there would surely be great benefit. Therefore, the World Honored One called Śāriputra and ordered him to go to the great city of Śrāvastī first, to help Anāthapiṇḍada build the vihara. The Venerable One accepted the order and went to Śrāvastī, where he met with the elder, and they discussed all matters together. Anāthapiṇḍada, having heard the heretics' intentions, came to tell the Venerable One, 『They want to debate, what do you think of this?』 He also said, 『The people of this country have never known the Buddha, so it is appropriate to proclaim the superiority or inferiority of the Dharma.』 Śāriputra said, 『Good.』

哉，善哉！斯言誠諦。」尊者於是入定觀察，諸外道輩及舍衛國人，根緣成熟有幾時分？見彼人眾唯餘七日。尊者出定告長者曰：「請語外道，過七日已可來論義。」長者具告。外道思惟：「立七日限斯有二事：一者知己非勝，設計私逃；二者或求本朋來共商攉。」如是思已，「我今云何不求朋侶？」由是諸處親自訪尋，乃得一人，名赤眼婆羅門，而告之曰：「彼瞿曇沙門有大弟子索我論義，汝婆羅門應宜相助。何以故？若自得勝利養猶存，彼或勝時我等何往？」彼即問言：「何時論義？」報曰：「后當七日。」「至時相報，必來助汝。」然婆羅門憂其墮負心甚煩惱，發信諸處求告朋黨。

七日滿已，給孤長者就寬靜處權立論場，即為舍利弗尊者排師子座，為彼外道對排高座。列座既畢遠近咸集，若公、若私迨及少長，有百千人集彼論處，亦有別國外道、婆羅門亦來會所。給孤長者手執香爐焚以妙香，與眷屬等同為擁從，迎舍利弗上師子座；尊者坐定，一切瞻仰，睹其威容悉皆讚歎。時彼外道與眾相隨，亦升高座。安坐已定，尊者告言：「汝欲何作？」外道言：「我現神通，我既現已汝當亦現。」尊者報言：「我所作者，天上人間所不能作，云何汝言能同我作？」尊者又言：「赤眼婆羅門！汝所作者我悉能破。」

【現代漢語翻譯】現代漢語譯本：『太好了，太好了！這話確實是真理。』尊者於是入定觀察，那些外道以及舍衛國的人們，根基和因緣成熟的時刻還有多久？他看到那些人眾只剩下七天的時間。尊者出定后告訴長者說：『請告訴外道，過了七天就可以來辯論了。』長者把這話告訴了外道。外道心想：『定下七天期限，這裡面有兩種可能：一是知道自己不能獲勝，打算偷偷逃走；二是可能去尋找同夥來一起商量對策。』這樣想過後，他們又想：『我怎麼能不去找幫手呢？』於是他們親自到各處去尋找，找到一個人，名叫赤眼婆羅門，就告訴他說：『那個瞿曇沙門有個大弟子要和我辯論，你這個婆羅門應該來幫助我。為什麼呢？如果我贏了，供養還在，如果他贏了，我們該怎麼辦？』那人就問：『什麼時候辯論？』回答說：『七天之後。』『到時候通知我，我一定來幫你。』然而，婆羅門擔心自己會失敗，心中非常煩惱，就到處發信求助同黨。七天滿了之後，給孤獨長者就在一個寬敞安靜的地方臨時設立了辯論場所，為舍利弗尊者安排了獅子座，為那些外道安排了相對的高座。座位安排好后，遠近的人都聚集過來，無論是官員還是百姓，甚至年輕人和年長者，有成百上千的人聚集在辯論場所，也有其他國家的外道和婆羅門也來到會場。給孤獨長者手持香爐，點燃美妙的香，和家人一起簇擁著，迎接舍利弗登上獅子座；尊者坐定后，所有人都瞻仰他，看到他的威嚴容貌，都讚歎不已。這時，那些外道也和眾人一起，登上高座。安坐之後，尊者說道：『你們想做什麼？』外道說：『我先展示神通，我展示之後你也應該展示。』尊者回答說：『我所能做的，天上人間都不能做，你怎麼說能和我一樣呢？』尊者又說：『赤眼婆羅門！你所能做的，我都能破除。』

【English Translation】 English version: 'Excellent, excellent! This saying is indeed the truth.' The Venerable One then entered into samadhi to observe, how long would it be before the roots and conditions of those non-Buddhists and the people of Shravasti would mature? He saw that only seven days remained for those people. The Venerable One emerged from samadhi and told the elder, 'Please tell the non-Buddhists that they can come for debate after seven days.' The elder conveyed this to the non-Buddhists. The non-Buddhists thought, 'Setting a seven-day limit has two implications: one is that they know they cannot win and plan to secretly escape; the other is that they might seek allies to discuss countermeasures.' Having thought this, they then thought, 'How can I not seek help?' So they personally went to various places to search, and found a person named Red-Eyed Brahmin, and told him, 'That Shramana Gautama has a great disciple who wants to debate with me, you Brahmin should come and help me. Why? If I win, the offerings will remain, but if he wins, where will we go?' That person then asked, 'When is the debate?' They replied, 'After seven days.' 'Inform me when the time comes, and I will surely come to help you.' However, the Brahmin was worried about his potential defeat and was very troubled, so he sent messages everywhere seeking help from his allies. After seven days had passed, Elder Anathapindika temporarily set up a debate venue in a spacious and quiet place, arranged a lion's seat for Venerable Shariputra, and arranged a high seat opposite for the non-Buddhists. Once the seats were arranged, people from far and near gathered, whether officials or commoners, young or old, there were hundreds and thousands of people gathered at the debate venue, and there were also non-Buddhists and Brahmins from other countries who came to the gathering. Elder Anathapindika held an incense burner, lit exquisite incense, and together with his family, escorted Venerable Shariputra to the lion's seat; after the Venerable One was seated, everyone looked up to him, and seeing his majestic appearance, they all praised him. At this time, those non-Buddhists also ascended to the high seat with the crowd. After they were seated, the Venerable One said, 'What do you want to do?' The non-Buddhists said, 'I will first display supernatural powers, and after I display them, you should also display them.' The Venerable One replied, 'What I can do, neither heaven nor earth can do, how can you say you can do the same as me?' The Venerable One also said, 'Red-Eyed Brahmin! What you can do, I can all break.'

赤眼婆羅門化作花樹，如實芳葩艷冶動眾；尊者神力出微少風，其花根苗吹散異處。又化一池水滿澄湛，蓮花遍發人贊異常；尊者化出大象膚體端正，入池蹂踐須臾狼藉。外道又化一龍而有七首，張鱗努目奮惡拏空；尊者化金翅王，從空飛下坐于龍首，龍自降伏。時彼外道乃于最後化羅剎身立在眾前，醜惡異常人見恐怖；尊者持咒神力縛之，羅剎苦惱翻生瞋怒，外道驚怖身毛皆立，恐惡自傷發言求救，告尊者言：「我今歸依，愿賜救護。」尊者解咒，羅剎怒息。時赤眼婆羅門得脫羅剎怖畏之難，又復覺知本所修習非是正行，告舍利弗曰：「愿于尊者正法出家而為沙門，尊者大慈哀愍聽許。」舍利弗即與攝受度為沙門；后修梵行斷盡煩惱，雖居三界而離貪毒，其心平等由如虛空，觀金如土而無別異，於後修習得三明六通，證阿羅漢果，乃得帝釋諸天而來供養。

時大眾驚怪目注心凝，異口同聲贊舍利弗：「是論義師無人能敵，猶如牛王處於眾群。」一切瞻仰無有厭足。時舍利弗知眾心意及其種性，即為廣說苦、集、滅、道四聖諦法。是會大眾有發三歸心者，有發聲聞菩提心者，有發辟支菩提心者，有發無上菩提心者；亦有出家證得須陀洹果，有證斯陀含果，有證阿那含果，有證阿羅漢果。

論義畢已會眾皆散，諸

【現代漢語翻譯】現代漢語譯本赤眼婆羅門化作一棵花樹，花朵鮮艷美麗，引人注目；尊者（指舍利弗）以神通力生出微風，將花樹連根吹散到各處。他又化出一個水池，池水清澈見底，蓮花盛開，人們讚歎不已；尊者又化出一頭體態端莊的大象，進入池中踐踏，頃刻間將池水攪得一片狼藉。外道又化作一條七頭巨龍，張牙舞爪，怒目圓睜，在空中飛舞；尊者化作金翅鳥，從空中飛下，坐在龍頭上，巨龍隨即降伏。這時，外道最後化作羅剎，站在眾人面前，面目醜陋，令人恐懼；尊者持咒以神通力將其束縛，羅剎痛苦不堪，怒火中燒，外道驚恐萬分，毛骨悚然，害怕自己受到傷害，開口求救，對尊者說：『我願歸依，請您救護。』尊者解開咒語，羅剎的怒氣平息。這時，赤眼婆羅門擺脫了羅剎的恐懼，也認識到自己之前所修習的並非正道，便對舍利弗說：『我願在尊者您的正法下出家為沙門，請尊者慈悲允許。』舍利弗便接納了他，度他出家為沙門；後來他修習梵行，斷盡煩惱，雖然身處三界，卻已遠離貪慾，心如虛空般平等，視金錢如糞土，毫無分別，之後修習獲得三明六通，證得阿羅漢果，於是帝釋等諸天前來供養。當時，大眾驚奇地注視著，心神凝聚，異口同聲地讚歎舍利弗：『他是論辯大師，無人能敵，猶如牛王處於牛群之中。』眾人瞻仰他，沒有絲毫厭倦。這時，舍利弗知道大眾的心意和根性，便為他們廣說苦、集、滅、道四聖諦法。在場的大眾中，有的發起了三歸依心，有的發起了聲聞菩提心，有的發起了辟支佛菩提心，有的發起了無上菩提心；也有出家證得須陀洹果的，有證得斯陀含果的，有證得阿那含果的，有證得阿羅漢果的。辯論結束后，大眾各自散去，諸

【English Translation】 English version The Brahmin with red eyes transformed into a flowering tree, its blossoms vibrant and captivating; the Venerable (referring to Sariputra) used his spiritual power to create a gentle breeze, scattering the tree and its roots to various places. He then conjured a pond filled with clear, still water, where lotuses bloomed profusely, earning universal praise; the Venerable further manifested an elephant of perfect form, which entered the pond and trampled it, turning it into a mess in an instant. The heretic then transformed into a seven-headed dragon, baring its fangs, glaring fiercely, and soaring through the air; the Venerable transformed into a Garuda, descending from the sky and sitting upon the dragon's head, causing the dragon to submit. At this point, the heretic finally transformed into a Rakshasa, standing before the crowd, its appearance hideous and terrifying; the Venerable chanted a mantra and used his spiritual power to bind it, causing the Rakshasa to suffer greatly and become enraged. The heretic was filled with terror, his hair standing on end, fearing harm to himself, and cried out for help, saying to the Venerable, 'I take refuge, please grant me salvation.' The Venerable released the spell, and the Rakshasa's anger subsided. Then, the Brahmin with red eyes escaped the terror of the Rakshasa and realized that his previous practices were not the true path. He said to Sariputra, 'I wish to leave home and become a Shramana under your righteous Dharma, Venerable, please have mercy and allow it.' Sariputra accepted him and ordained him as a Shramana; later, he practiced the Brahma-faring, extinguished all afflictions, and although he remained in the three realms, he was free from greed, his mind as equanimous as the void, viewing gold as dirt, without any distinction. Afterwards, he cultivated and attained the three insights and six supernormal powers, realizing the Arhat fruit, and then Indra and other gods came to make offerings. At that time, the crowd watched in astonishment, their minds focused, and unanimously praised Sariputra: 'He is a master of debate, unmatched by anyone, like a bull king among the herd.' They gazed upon him without any sense of weariness. Then, Sariputra, knowing the minds and dispositions of the crowd, extensively expounded the Four Noble Truths of suffering, its origin, its cessation, and the path. Among the crowd, some developed the mind of taking the Three Refuges, some developed the Bodhi mind of a Sravaka, some developed the Bodhi mind of a Pratyekabuddha, and some developed the unsurpassed Bodhi mind; there were also those who left home and attained the fruit of Srotapanna, some attained the fruit of Sakadagami, some attained the fruit of Anagami, and some attained the fruit of Arhat. After the debate concluded, the crowd dispersed, and the

外道中有執性者，以其論義不勝辱于屈伏，潛共計議欲謀不軌：「可投長者請作工人，或得便時殺彼尊者。」設計已定，白長者言：「汝已斷我一切利養，今者無所歸趣，卻愿相愍收作工人，或察卑心且住鄉士，或不從允各去他邦。」哀告再三，傍不忍聽。長者於是具述彼意白舍利弗：「仁可思察于理如何？」舍利弗即入三昧，觀彼根緣證道非遙，遽云：「何患？」長者即退，錄其姓名，遣作工夫例與其直。

時舍利弗化出一人，于工夫中便為首領。尊者於後觀知根熟，來彼役所，就一樹下安詳而坐。時彼外道初為得便，各各心喜欲來親近；而彼首領執杖驅策不得前進。役既疲苦乃發聲言：「聖大尊者！救我！救我！」舍利弗曰：「汝等疲勞，可自歇息。」諸外道：「此大尊者我發殺心欲謀其命，今亦知我而令止息，實自慚懼無以再言。」時舍利弗察其追悔，又知根性成熟時分，乃呼近前便與說法，即為演說苦、集、滅、道四聖諦法。外道聞已，所有身見如二十山峰，以金剛智悉破無餘，應時獲得須陀洹果。復言：「尊者！欲于正法出家為僧。」舍利弗攝受度為沙門，漸漸進修精持梵行，見於輪迴趣其究竟，斷盡煩惱證阿羅漢果，其心平等猶如虛空，觀彼金土兩物不異，棄捨世利得大清涼，當受帝釋諸天一切供養。

爾時舍利弗化外道已，即與給孤長者共持一繩，各執其頭，量度精舍都大界至。界至已定，給孤長者所感果報，于兜率天現金宮殿；給孤長者不達聖意，謂舍利弗曰：「今此精舍不獨只為諸阿羅漢，我為如來、應、正等覺。」舍利弗曰：「我本所作正為如來，及阿羅漢。」又謂長者曰：「汝此封地，天報已現。」即借天眼，令其自見。長者見已驚喜無量，於是復發上上品心。舍利弗又自持繩一頭，令長者還執一頭，于中分擘十六殿堂、六十小堂，佛僧住處各各已定，彼金宮殿變寶莊嚴。尊者借通，復令觀見。長者歡喜乃自嘆曰：「我此所作，當感如是福德之利。」

長者自見當來福報重重有異，復更於事轉倍精勤，擘殿堂已，及備其中一切受用。精舍事畢，復白尊者：「世尊行住，其量云何？」尊者報言：「用輪王儀。」於是長者，自舍衛國至王舍城，每十俱嚕舍各造一宮，以備如來止宿之地，及置庫藏牧貯一切所受用物；復令主者而恒守護，以白檀水日日灑凈，伺候如來令其香潔。處處如是，皆使嚴備。

辦事畢已，即發一人詣王舍城請佛及眾，謂所去人：「汝到于彼，代我詞曰：『給孤長者稽首雙足白於世尊，少病少惱，起居輕利，安樂行否？所立精舍今已嚴備，愿佛及眾愍念降臨，當盡此生奉上僧伽梨

【現代漢語翻譯】現代漢語譯本：當時，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）度化了外道之後，就與給孤獨長者（Anāthapiṇḍada，佛陀時代舍衛城的大富豪，以樂善好施著稱）一起拿著一根繩子，各執一頭，測量精舍（Vihāra，佛教僧侶居住的場所）的邊界。邊界確定之後，給孤獨長者所感得的果報，在兜率天（Tuṣita，佛教欲界六天之一，彌勒菩薩的居所）顯現出金色的宮殿；給孤獨長者不明白聖者的意思，對舍利弗說：『現在這個精舍不僅僅是為諸位阿羅漢（Arhat，已斷除煩惱，達到涅槃的聖者）而建，我也是為如來（Tathāgata，佛陀的稱號之一）、應（Arhat，應受人天供養的聖者）、正等覺（Samyaksaṃbuddha，完全覺悟的佛陀）而建的。』舍利弗說：『我本來所做正是爲了如來以及阿羅漢。』又對長者說：『你這塊封地，天上的果報已經顯現。』就借用天眼，讓他自己看到。長者看到后驚喜萬分，於是又發起了上上品的心。舍利弗又自己拿著繩子的一頭，讓長者還拿著另一頭，在其中分出十六個殿堂、六十個小堂，佛陀和僧侶的住處都各自確定，那金色的宮殿也變得寶物莊嚴。尊者（指舍利弗）借用神通，又讓他看到。長者歡喜地感嘆道：『我所做的這些，應當感得如此福德的利益。』長者自己看到將來的福報重重不同，就更加精勤地做事，分好殿堂之後，又準備好其中一切的受用。精舍的事情完畢后，又對尊者說：『世尊（Bhagavān，佛陀的尊稱）行走和居住的地方，其規格如何？』尊者回答說：『用輪王（Cakravartin，統治世界的理想君主）的儀制。』於是長者，從舍衛國（Śrāvastī，古代印度的一個重要城市）到王舍城（Rājagṛha，古代印度的一個重要城市），每十俱盧舍（krośa，古代印度長度單位，約合3.2公里）就建造一座宮殿，用來作為如來休息的地方，並且設定倉庫儲存一切受用之物；又讓主管的人經常守護，用白檀香水每天灑掃乾淨，伺候如來，使之香潔。處處都是這樣，都使之嚴整完備。事情辦完之後，就派一個人到王舍城請佛陀和僧眾，對去的人說：『你到那裡，替我說：『給孤獨長者稽首（敬禮）雙足，向世尊稟告，少病少惱，起居輕便，安樂嗎？所建的精舍現在已經準備妥當，希望佛陀和僧眾慈悲降臨，我將盡此一生供奉僧伽梨（saṃghāṭī，僧侶所穿的袈裟）。』

【English Translation】 English version: At that time, after Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) had converted the heretics, he and the elder Anāthapiṇḍada (a wealthy merchant of Śrāvastī in the Buddha's time, known for his generosity) together held a rope, each holding one end, to measure the boundaries of the Vihāra (a place of residence for Buddhist monks). Once the boundaries were determined, the karmic reward that Anāthapiṇḍada had accumulated manifested as a golden palace in the Tuṣita Heaven (one of the six heavens of the desire realm in Buddhism, the abode of Bodhisattva Maitreya); Anāthapiṇḍada, not understanding the sage's intention, said to Śāriputra, 'This Vihāra is not only for the Arhats (those who have eradicated afflictions and attained Nirvana), but also for the Tathāgata (one of the titles of the Buddha), the Arhat (worthy of receiving offerings from humans and gods), and the Samyaksaṃbuddha (the fully enlightened Buddha).' Śāriputra said, 'What I have done was originally for the Tathāgata and the Arhats.' He also said to the elder, 'The heavenly reward for your land has already appeared.' Then, using his divine eye, he allowed him to see it for himself. The elder was overjoyed upon seeing it and then generated the highest of the highest minds. Śāriputra then held one end of the rope himself, and had the elder hold the other end, and divided it into sixteen halls and sixty small halls, with the residences for the Buddha and the monks each being determined. The golden palace also became adorned with treasures. The Venerable (referring to Śāriputra) used his supernatural powers to allow him to see it again. The elder joyfully exclaimed, 'What I have done will bring such benefits of merit.' The elder himself saw that the future rewards would be different in many ways, and he became even more diligent in his work. After dividing the halls, he also prepared all the necessities within them. After the Vihāra was completed, he asked the Venerable, 'What should be the standard for the places where the Bhagavan (a respectful title for the Buddha) walks and resides?' The Venerable replied, 'Use the standards of a Cakravartin (an ideal monarch who rules the world).' Then the elder, from Śrāvastī (an important city in ancient India) to Rājagṛha (an important city in ancient India), built a palace every ten krośas (an ancient Indian unit of length, approximately 3.2 kilometers) to serve as a place for the Tathāgata to rest, and also set up storehouses to store all the necessities; he also had managers constantly guard them, and use white sandalwood water to clean them daily, serving the Tathāgata to keep them fragrant and clean. Everywhere was like this, all were made neat and complete. After the work was completed, he sent a person to Rājagṛha to invite the Buddha and the Sangha (the Buddhist monastic community), saying to the person who was going, 'When you get there, say on my behalf: 'The elder Anāthapiṇḍada bows his head to the feet of the Bhagavan, and asks if he is free from illness and trouble, if his movements are light and easy, and if he is at peace? The Vihāra that has been built is now ready, and I hope that the Buddha and the Sangha will compassionately come, and I will offer the saṃghāṭī (the outer robe worn by monks) for the rest of my life.'

、飲食、湯藥並臥具，種種受用不使乏少，佛正遍知，愿鑒虔切。』」去人領意到于佛所，以長者言具白世尊，復倍虔心而伸告請。傳意已畢，五體著地禮佛雙足，旋繞三匝颙住佛前。佛利樂故默然許之。去人知佛決定赴請，速還舍衛見於長者，而白言云：「世尊默然，必來降赴。」長者歡喜，於是陳列傘蓋、幢幡、名香、妙花處處迎接。

爾時世尊告諸大眾：「阿羅漢等可共往赴給孤之請。」佛領大眾前後圍繞，離王舍城詣舍衛國，瞻顧左右告羅漢等：「我此眷屬是調伏、是離欲、是善解脫、是阿羅漢、是佛眷屬，譬如牛王處於眾群，亦如象王眾象圍繞，師子王師子圍繞，鵝王鵝眾圍繞，金翅王金翅圍繞；又如眾學隨師，眾病求醫，眾兵輔將，眾商依主；又如轉輪聖王千子圍繞，持國天王樂神圍繞，增長天王鳩盤茶鬼圍繞，廣目天王龍眾圍繞，多聞天王夜叉圍繞，日天千光圍繞，月天星宿圍繞，帝釋天眾圍繞，梵王梵眾圍繞；乃至復如悉帝彌魚處於海中，亦如海神攝聚眾水；如來之身，三十二相、八十種好具足圓滿，光明莊嚴，如千日光照耀一切，行步巍巍猶如寶山，具足大悲、十力、四無畏等一切諸法。」

爾時世尊成就如是殊勝威德、解脫眷屬，次第行化至舍衛國。時給孤長者與其眷屬，將諸侍人，各各執

【現代漢語翻譯】現代漢語譯本：『飲食、湯藥和臥具，各種受用都不少，佛陀正遍知，愿您明鑑我的虔誠。』」使者領會了長者的意思，到了佛陀那裡，把長者的話全部稟告了世尊，更加虔誠地再次請求。傳達完意思后，五體投地禮拜佛陀的雙足，圍繞佛陀三圈，恭敬地站在佛前。佛陀爲了利益眾生，默然答應了。使者知道佛陀決定應邀，迅速返回舍衛城，見到長者，稟告說：『世尊默然，必定會來赴約。』長者非常高興，於是陳列傘蓋、幢幡、名香、妙花，到處迎接。這時，世尊告訴大眾：『阿羅漢們可以一起去赴給孤獨長者的邀請。』佛陀帶領大眾前後圍繞，離開王舍城前往舍衛國，環顧左右，告訴羅漢們：『我的這些眷屬是調伏的、是離欲的、是善解脫的、是阿羅漢、是佛的眷屬，譬如牛王處於牛群之中，也像象王被眾象圍繞，獅子王被獅子圍繞，鵝王被鵝群圍繞，金翅鳥王被金翅鳥圍繞；又像眾學子跟隨老師，眾病人尋求醫生，眾士兵輔佐將領，眾商人依靠主人；又像轉輪聖王被千子圍繞，持國天王被樂神圍繞，增長天王被鳩盤茶鬼圍繞，廣目天王被龍眾圍繞，多聞天王被夜叉圍繞，日天被千光圍繞，月天被星宿圍繞，帝釋天被天眾圍繞，梵王被梵眾圍繞；乃至又像悉帝彌魚處於海中，也像海神聚集眾水；如來的身體，三十二相、八十種好具足圓滿，光明莊嚴，像千個太陽照耀一切，行走時威嚴如寶山，具足大悲、十力、四無畏等一切諸法。』這時，世尊成就瞭如此殊勝的威德和解脫的眷屬，次第教化，到達舍衛國。當時，給孤獨長者和他的眷屬，帶著侍從，各自拿著

【English Translation】 English version: 『Food, medicine, and bedding, all kinds of necessities are not lacking. Buddha, the Perfectly Enlightened One, may you witness my sincerity.』 The messenger understood the elder's intention and went to the Buddha, reporting all the elder's words to the World Honored One, and with even more sincerity, made the request again. After conveying the message, he prostrated himself with his five limbs touching the ground, bowing to the Buddha's feet, circumambulated the Buddha three times, and stood respectfully before the Buddha. The Buddha, for the benefit of all beings, silently agreed. The messenger knew that the Buddha had decided to accept the invitation, and quickly returned to Sravasti, met the elder, and reported, 『The World Honored One remained silent, he will surely come to the invitation.』 The elder was very happy, and then arranged umbrellas, banners, fragrant incense, and beautiful flowers everywhere to welcome the Buddha. At this time, the World Honored One told the assembly, 『Arhats, you may go together to the invitation of Anathapindika.』 The Buddha led the assembly, surrounded front and back, left Rajagriha and went to Sravasti, looking around and telling the Arhats, 『These of my retinue are the tamed, the detached from desire, the well-liberated, the Arhats, the Buddha's retinue, just like a bull king among a herd of cows, or like an elephant king surrounded by elephants, a lion king surrounded by lions, a goose king surrounded by geese, a garuda king surrounded by garudas; also like students following their teacher, the sick seeking doctors, soldiers assisting generals, merchants relying on their master; also like a wheel-turning sage king surrounded by a thousand sons, Dhritarashtra surrounded by music gods, Virudhaka surrounded by Kumbhanda ghosts, Virupaksha surrounded by dragons, Vaishravana surrounded by yakshas, the sun god surrounded by a thousand lights, the moon god surrounded by stars, Indra surrounded by gods, Brahma surrounded by Brahmas; even like the Sitimeya fish in the sea, also like the sea god gathering all the waters; the Tathagata's body, with the thirty-two marks and eighty minor marks fully complete, radiant and majestic, like a thousand suns illuminating everything, walking with dignity like a precious mountain, possessing great compassion, the ten powers, the four fearlessnesses, and all other dharmas.』 At this time, the World Honored One, having achieved such extraordinary virtue and a retinue of liberated beings, gradually traveled and taught, arriving at Sravasti. At that time, Anathapindika and his family, along with their attendants, each holding

持幢幡、寶蓋及妙香花，出舍衛城遠迎世尊及大聖眾。復有國中長者、士庶、若男若女，百千人眾亦來迎接；又有無數諸天，在虛空中隨喜讚歎。爾時世尊入城門時，即以右足蹈其門閫，於是大地六種震動，放大光明照耀世間，天鼓自鳴雨眾天花，所謂優缽羅花、缽捺摩花、俱母那花、奔拏里迦花、乃至曼陀羅劫樹等花，又降沉檀及多摩羅等眾妙香粖，又復舍中種種音樂不鼓自鳴；盲者得視，聾者聞聲，啞者能言，不完具者皆得完具，迷醉者得醒，食毒者自安，相憎者和解，禁縛者解脫，懷妊者得生，乃至貧者得豐資財。世尊入城之時，乃有如是百千吉祥瑞應利益之事。

至長者宅，佛與大眾次第而坐。長者所有若親若疏一切眷屬，皆來焚香散花禮拜供養。種種畢已，給孤長者執爐焚香，引佛世尊入于精舍。佛升寶座，諸阿羅漢亦皆就坐。時給孤長者即取金瓶，欲灌世尊網鞔之手，瀉水不出。長者思惟：「我莫昔有不善業耶？乃於今日致有斯事。」佛告長者：「無不善業，但為此地汝於過去正等正覺已曾舍施修為精舍，勿作住心今為能施，若離此者水必流出。」長者對曰：「如佛所說。」作是語已，瓶水出聲具五功德。灌佛手已，愿佛隨意。又復白言：「請為立名。」時祇陀童子亦在佛會，作是念曰：「佛若知者先

【現代漢語翻譯】現代漢語譯本：他們手持幢幡、寶蓋和美妙的香花，出舍衛城（Śrāvastī，古印度城市名）遠遠地迎接世尊（Bhagavān，佛的尊號）和他的大聖眾。還有城中的長者、士人、百姓，不論男女，成百上千的人也來迎接；又有無數的天神，在天空中隨喜讚歎。當時，世尊進入城門時，用右腳踏在門檻上，於是大地發生六種震動，放出大光明照耀世間，天鼓自動鳴響，降下各種天花，如優缽羅花（utpala，青蓮花）、缽捺摩花（padma，紅蓮花）、俱母那花（kumuda，白睡蓮）、奔拏里迦花（puṇḍarīka，白蓮花），乃至曼陀羅（mandāraka，天上的花）劫樹等花，又降下沉香、檀香以及多摩羅（tamāla，一種香木）等各種美妙的香粉，而且住所中各種樂器不敲自鳴；盲人能看見，聾人能聽見，啞巴能說話，殘疾的人都變得健全，迷醉的人清醒過來，中毒的人平安無事，互相憎恨的人和解，被囚禁的人得到解脫，懷孕的人順利生產，甚至貧窮的人也得到豐厚的資財。世尊進入城中時，出現了這樣成百上千的吉祥瑞應和利益之事。到了長者的住所，佛和大眾依次坐下。長者所有親近和疏遠的眷屬，都來焚香散花，禮拜供養。各種儀式完畢后，給孤獨長者（Anāthapiṇḍada，一位富有的商人，佛陀的護持者）拿著香爐焚香，引導佛世尊進入精舍。佛升上寶座，各位阿羅漢（arhat，已證得解脫的聖者）也都就坐。當時，給孤獨長者拿起金瓶，想要給世尊的網狀手掌（佛的手掌有網狀紋路）灌水，卻倒不出水。長者心想：『難道我過去有什麼不善的業嗎？才會今天發生這樣的事。』佛告訴長者：『你沒有不善的業，只是因為這塊地你過去在正等正覺（samyak-saṃbuddha，佛的稱號）時曾經舍施，用來修建精舍，不要執著于現在能佈施的心，如果離開這個想法，水一定會流出來。』長者回答說：『如佛所說。』說完這話，瓶中的水發出聲音，具備五種功德。給佛的手灌水后，愿佛隨意。又稟告說：『請為精舍立個名字。』當時，祇陀（Jeta，一位王子）童子也在佛的法會中，心想：『如果佛知道，先

【English Translation】 English version: They held up banners, jeweled canopies, and exquisite fragrant flowers, going out from Śrāvastī to greet the World Honored One (Bhagavān) and his great assembly of saints from afar. Furthermore, elders, gentry, and common people of the city, both men and women, numbering in the hundreds and thousands, also came to greet them; and there were countless devas in the sky, rejoicing and praising. At that time, when the World Honored One entered the city gate, he placed his right foot on the threshold, and then the earth shook in six ways, emitting great light that illuminated the world, heavenly drums sounded on their own, and various heavenly flowers rained down, such as utpala (blue lotus), padma (red lotus), kumuda (white water lily), puṇḍarīka (white lotus), and even mandāraka (heavenly flower) kalpa trees, and also descended were fine powders of sandalwood, agalloch, and tamāla (a type of fragrant wood), and various musical instruments in the dwellings played without being struck; the blind could see, the deaf could hear, the mute could speak, the disabled became whole, the intoxicated became sober, those poisoned were healed, those who hated each other reconciled, those imprisoned were freed, pregnant women gave birth safely, and even the poor obtained abundant wealth. When the World Honored One entered the city, there were such hundreds and thousands of auspicious omens and beneficial events. Upon arriving at the elder's residence, the Buddha and the assembly sat down in order. All the elder's relatives, both close and distant, came to burn incense, scatter flowers, and pay homage. After all the rituals were completed, the elder Anāthapiṇḍada, holding an incense burner, led the World Honored One into the vihāra (monastery). The Buddha ascended the jeweled seat, and all the arhats (enlightened beings) also took their seats. At that time, the elder Anāthapiṇḍada took a golden vase, intending to pour water onto the World Honored One's webbed hands (the Buddha's hands have webbed patterns), but no water came out. The elder thought, 'Could it be that I have some unwholesome karma from the past? That is why this is happening today.' The Buddha told the elder, 'You have no unwholesome karma, but it is because you once gave this land in the past when you were a samyak-saṃbuddha (a fully enlightened Buddha) to build a vihāra, do not cling to the thought of being able to give now, if you let go of this thought, the water will surely flow out.' The elder replied, 'As the Buddha says.' After saying this, the water in the vase made a sound and possessed five virtues. After pouring water on the Buddha's hands, he wished the Buddha to do as he pleased. He then reported, 'Please give a name to the vihāra.' At that time, the prince Jeta was also in the Buddha's assembly, thinking, 'If the Buddha knows, he will first

說我名。」佛應所思，立精舍名號祇樹給孤獨園。祇陀童子得聞是已，乃于如來轉倍發心歡喜愛樂，更以四寶裝嚴其門。祇樹給孤精舍之名，因此所立。

爾時舍衛國主勝軍大王，聞佛游化來入其國，受給孤長者請住于精舍，歡喜踴躍，詣于佛所，以種種語讚歎世尊，禮拜旋繞卻坐一面，作是言曰：「我聞瞿曇沙門知自心相證得阿耨多羅三藐三菩提，瞿曇沙門依法喜論說，彼所有心亦得名邪亦得名正，亦可作善亦可作惡，而此心相無有去來，不可知不可說，是甚深法。云何可知？」佛言：「王所說者乃是真實，而彼心者亦得名邪亦得名正，亦可作善亦可作惡，而此心相無有去來，不可知不可說，是甚深法。我知是心，證得無上正等正覺。」

王言：「瞿曇沙門！云何乃作如是之說？彼有耆舊迦葉、摩蹉梨娛舍離子、散惹曳尾啰致子、阿𡁠多計舍劍末羅、迦俱那迦旦也(二合)、野曩禰誐啰陀倪也(二合)帝子，彼等亦知心相，尚不證無上正等正覺；云何沙門少年始新出家，言證無上正等正覺？」佛言：「大王！勿作是說，世有四事不得輕慢。何者為四？一者王子不得輕慢；二者龍小不得輕慢；三者火小不得輕慢；四者僧小不得輕慢。何以故？而彼王子生剎利種，具足王相有大福德，於後成長必紹尊位，愚人無智謂

【現代漢語翻譯】現代漢語譯本『說出我的名字。』佛陀應他的想法，將精舍命名為祇樹給孤獨園（Jīshù Gǐgūdú Yuán，Jetavana Anathapindika Garden）。祇陀（Qítuó，Jeta）童子聽到這件事後，對如來更加發心，歡喜愛樂，又用四寶裝飾了精舍的門。祇樹給孤精舍的名字，因此而立。

當時，舍衛國（Shèwèi Guó，Sravasti）的國王勝軍大王（Shèngjūn Dàwáng，King Prasenajit），聽說佛陀游化來到他的國家，接受給孤獨長者（Gǐgūdú Zhǎngzhě，Anathapindika）的邀請住在精舍，歡喜踴躍，前往佛陀所在之處，用各種言語讚歎世尊，禮拜並繞佛三匝後坐在一旁，說道：『我聽說瞿曇（Qútán，Gautama）沙門（shāmén，Shramana）知道自己的心相，證得了阿耨多羅三藐三菩提（Ānòu Duōluó Sānmiǎo Sānpútí，Anuttara-samyak-sambodhi），瞿曇沙門依法喜的理論進行宣說，那個心既可以被稱作邪惡，也可以被稱作正當，既可以作善，也可以作惡，而這個心相沒有來去，不可知，不可說，是甚深的法。如何才能知道它呢？』佛陀說：『大王所說的是真實的，那個心既可以被稱作邪惡，也可以被稱作正當，既可以作善，也可以作惡，而這個心相沒有來去，不可知，不可說，是甚深的法。我知道這個心，證得了無上正等正覺。』

國王說：『瞿曇沙門！為什麼會說這樣的話呢？那些耆舊（qíjiù，elders）如迦葉（Jiāyè，Kasyapa）、摩蹉梨娛舍離子（Mócūlí Yúshélízi，Maskarin Gosaliputra）、散惹曳尾啰致子（Sǎnrěyè Wěilázhìzǐ，Sanjaya Vairatiputra）、阿耆多計舍劍末羅（Āqíduō Jìshè Jiànmòluó，Ajita Kesakambalin）、迦俱那迦旦也（Jiājūnà Jiādānyě，Kakuda Katyayana）、野曩禰誐啰陀倪也（Yěnǎngní Éluótuó Níyě，Nigantha Nataputta）等，他們也知道心相，尚且沒有證得無上正等正覺；為什麼沙門你年紀輕輕，剛剛出家，就說證得了無上正等正覺呢？』佛陀說：『大王！不要這樣說，世上有四件事不可以輕慢。哪四件事呢？第一，王子不可以輕慢；第二，小龍不可以輕慢；第三，小火不可以輕慢；第四，小僧不可以輕慢。為什麼呢？因為王子生於剎利（chàlì，Kshatriya）種姓，具備王者的相貌，有很大的福德，將來長大必定繼承尊位，愚人沒有智慧，認為他年幼就輕慢他；小龍雖然身體小，但它有大威德，能興云降雨，愚人沒有智慧，認為它小就輕慢它；小火雖然微弱，但它能焚燒一切，愚人沒有智慧，認為它小就輕慢它；小僧雖然年幼，但能持戒修行，證得無上正等正覺，愚人沒有智慧，認為他小就輕慢他。』

【English Translation】 English version 'Say my name.' The Buddha, responding to his thought, established the name of the monastery as Jeta's Grove Anathapindika Garden (Jīshù Gǐgūdú Yuán). Upon hearing this, Prince Jeta (Qítuó) developed even greater faith in the Tathagata, experiencing joy and delight, and further adorned the gate with four precious materials. Thus, the name Jeta's Grove Anathapindika Monastery was established.

At that time, King Prasenajit (Shèngjūn Dàwáng), the ruler of Sravasti (Shèwèi Guó), having heard that the Buddha was traveling and teaching in his kingdom and had accepted Anathapindika's (Gǐgūdú Zhǎngzhě) invitation to reside in the monastery, was overjoyed. He went to where the Buddha was, praised the World Honored One with various words, bowed, circumambulated him three times, and sat to one side, saying, 'I have heard that the Shramana (shāmén) Gautama (Qútán) knows the nature of his own mind and has attained Anuttara-samyak-sambodhi (Ānòu Duōluó Sānmiǎo Sānpútí). The Shramana Gautama speaks according to the Dharma of joy, and that mind can be called evil or righteous, can do good or evil, and yet this nature of mind has no coming or going, is unknowable, unspeakable, and is a profound Dharma. How can it be known?' The Buddha said, 'What the king has said is true. That mind can be called evil or righteous, can do good or evil, and yet this nature of mind has no coming or going, is unknowable, unspeakable, and is a profound Dharma. I know this mind and have attained the unsurpassed, perfect, and complete enlightenment.'

The king said, 'Shramana Gautama! Why do you speak in this way? Those elders (qíjiù) such as Kasyapa (Jiāyè), Maskarin Gosaliputra (Mócūlí Yúshélízi), Sanjaya Vairatiputra (Sǎnrěyè Wěilázhìzǐ), Ajita Kesakambalin (Āqíduō Jìshè Jiànmòluó), Kakuda Katyayana (Jiājūnà Jiādānyě), and Nigantha Nataputta (Yěnǎngní Éluótuó Níyě), they also know the nature of the mind, yet they have not attained the unsurpassed, perfect, and complete enlightenment. Why is it that you, a young Shramana who has just recently left home, say that you have attained the unsurpassed, perfect, and complete enlightenment?' The Buddha said, 'Great King! Do not speak in this way. There are four things in the world that should not be underestimated. What are the four? First, a prince should not be underestimated; second, a small dragon should not be underestimated; third, a small fire should not be underestimated; fourth, a young monk should not be underestimated. Why is that? Because a prince is born into the Kshatriya (chàlì) caste, possesses the marks of a king, and has great merit. In the future, when he grows up, he will surely inherit the throne. Foolish people, lacking wisdom, underestimate him because he is young. A small dragon, though its body is small, has great power and can bring clouds and rain. Foolish people, lacking wisdom, underestimate it because it is small. A small fire, though it is weak, can burn everything. Foolish people, lacking wisdom, underestimate it because it is small. A young monk, though he is young, can uphold the precepts, practice diligently, and attain the unsurpassed, perfect, and complete enlightenment. Foolish people, lacking wisdom, underestimate him because he is young.'

小可慢，彼處寶位獲罪無悔。又復龍者，稟性毒惡變現不恒，或隱大身作小形質，愚人不識輕慢觸惱，須臾恚怒翻被傷害。又復火者能燒一切，或見微少不得輕慢，人若輕者后必蔓延，聚落山林皆悉燒壞。又復僧者清凈自守，雖是年少不得輕慢，見道證果非止老幼，亦復不擇久近貴賤，世人無慧不辯凡聖，遇阿羅漢輒起毀辱，所獲罪報如斷多羅樹頭不得再生，雖勤懺謝亦不除滅。」時勝軍王得聞如來說是四法，深心信受追悔言過，即以頭面禮佛雙足，懺謝旋繞，歡喜而退。

爾時世尊于舍衛國化利畢已，思欲往彼迦毗羅城。時勝軍王承佛化導心堅歸向，遂發使奉書上凈飯王：「汝皇太子悉達多，證得無上甘露法味，於世出世間咸蒙濟度。」凈飯王聞已遽即思慮：「雖喜我子已成正覺，今若遣使定化出家。」以手榰頤再三詳審。時有大臣名烏那曳曩，見王如是而發問言：「大王！云何榰頤不樂？」王即報言：「我非不樂，有所思事。勝軍大王有書報我，悉達太子已成正覺，在舍衛國給孤精舍，有千弟子皆阿羅漢。我昔為彼苦行去時，發人尋求至今不回，今若遣使定是不復，云何可知有如此事？彼悉達多聰明智慧咸悉過人，凡所言說誰不諦信，我以此事而思慮之。」烏那曳曩即白王言：「臣今請行，愿勿為慮。」王曰：

【現代漢語翻譯】現代漢語譯本：小看輕慢，那些地方的寶位會獲罪而無悔改。再說龍，稟性毒惡，變化無常，有時隱藏巨大的身體變成小的形體，愚蠢的人不認識就輕慢觸犯惱怒它，頃刻間它就會發怒反過來傷害你。再說火，能燒燬一切，即使看到很小的一點也不能輕慢，人如果輕視它，之後必定蔓延開來，村落山林都會被燒燬。再說僧人，清凈自守，即使是年少的也不能輕慢，得道證果不只是老年人，也不選擇時間長短、地位貴賤，世人沒有智慧不能分辨凡人和聖人，遇到阿羅漢就譭謗侮辱，所獲的罪報就像砍斷多羅樹的樹頭不能再生一樣，即使勤奮懺悔也不能消除。」當時勝軍王聽聞如來說這四種道理，內心深信接受，追悔自己說過的話，立即以頭面禮拜佛的雙足，懺悔並繞佛，歡喜地退下。那時世尊在舍衛國教化眾生完畢，想要前往迦毗羅城。當時勝軍王接受佛的教化引導，內心堅定地歸向佛，於是派遣使者奉上書信給凈飯王：『您的皇太子悉達多，已經證得無上甘露法味，在世間和出世間都得到救度。』凈飯王聽聞后立即思慮：『雖然高興我的兒子已經成佛，但現在如果派遣使者，一定會讓他出家。』他用手托著下巴再三思量。當時有一位大臣名叫烏那曳曩，看到國王這樣就發問說：『大王！為什麼托著下巴不高興呢？』國王就回答說：『我不是不高興，而是有所思慮。勝軍大王有書信告訴我，悉達太子已經成佛，在舍衛國的給孤精舍，有一千弟子都是阿羅漢。我以前爲了他苦行離去的時候，派人尋找至今沒有回來，現在如果派遣使者，一定不會再回來了，怎麼知道有這樣的事呢？那個悉達多聰明智慧都超過常人，凡是他所說的話誰不相信，我因此事而思慮。』烏那曳曩就對國王說：『我請求前往，希望您不要為此擔憂。』國王說：

【English Translation】 English version: To look down upon or be disrespectful, those who hold precious positions in those places will be guilty without repentance. Furthermore, dragons, by nature, are venomous and their transformations are inconsistent. Sometimes they hide their large bodies and take on small forms. Foolish people, not recognizing them, disrespectfully offend and annoy them. In an instant, they will become enraged and turn to harm you. Furthermore, fire can burn everything. Even if you see a small flame, you must not be disrespectful. If people are careless, it will surely spread, and villages and forests will be burned down. Furthermore, monks are pure and self-disciplined. Even if they are young, you must not be disrespectful. Those who attain the path and realize the fruit are not limited to the elderly, nor do they choose based on time, status, or wealth. Worldly people lack wisdom and cannot distinguish between ordinary people and saints. When they encounter an Arhat, they slander and insult them. The karmic retribution they receive is like cutting off the top of a Tala tree, which cannot grow again. Even if they diligently repent, it cannot be erased.』 At that time, King Shengjun heard the Buddha speak of these four principles, and he deeply believed and accepted them. He regretted his past words and immediately bowed his head to the Buddha's feet, repented, circumambulated the Buddha, and joyfully withdrew. At that time, the World Honored One, having completed his teachings in Shravasti, desired to go to Kapilavastu. At that time, King Shengjun, having received the Buddha's teachings and guidance, had a firm heart that turned towards the Buddha. He then sent an envoy with a letter to King Suddhodana: 『Your crown prince Siddhartha has attained the supreme nectar of Dharma, and has saved all beings in both the worldly and transcendental realms.』 King Suddhodana, upon hearing this, immediately pondered: 『Although I am happy that my son has become a Buddha, if I send an envoy now, he will surely leave home.』 He rested his chin on his hand and pondered again and again. At that time, there was a minister named Udayana, who saw the king in this state and asked: 『Great King! Why are you resting your chin on your hand and looking unhappy?』 The king replied: 『I am not unhappy, but I am contemplating something. King Shengjun has sent me a letter saying that Prince Siddhartha has become a Buddha and is at the Jetavana Vihara in Shravasti, with a thousand disciples who are all Arhats. When I sent people to search for him when he left for ascetic practices, they have not returned to this day. If I send an envoy now, they will surely not return. How can I know if this is true? That Siddhartha is intelligent and wise, surpassing all others. Who would not believe what he says? I am pondering this matter.』 Udayana then said to the king: 『I request to go, please do not worry.』 The king said:

「唯汝一人我常在念，若能爾者誠為大善。」王即親手而修書曰：「汝一切義成是我親子，既厭煩惱棄國出家，為求無上正等正覺。已聞成道教化眾生，思念之心日時相續。今他人得樂唯我苦惱，譬如大樹因地而生，既有根苗終望果實。汝心已遂，宜憶往愿昔者所言：『若不證無上菩提寂靜之道，誓不再入迦毗羅城。』大行已成，宜應愍我及眷屬等。」

烏那曳曩從王受書，速至舍衛行詣精舍。既至佛所，白言：「世尊！父王凈飯致書于佛。」言訖捧上。佛乃親受開封披讀，須臾默然。時烏那曳曩又白佛言：「今請世尊，去迦毗羅城。」佛言：「我去。」烏那曳曩即五體投地方伸禮敬，禮已再禮以至於極，又白佛言：「世尊若去，斯亦無言，或不去者，必堅請去。」爾時世尊為烏那曳曩說伽陀曰：

「佛眼凈能見，　　無所著之者；見無邊不往，　　汝何能將往？佛眼見無邊，　　不著貪愛者；精進力無往，　　汝何能將往？若人心不亂，　　彼亦無降伏；無邊智無步，　　汝何能堅往？若人有得無降伏，　　彼亦無有不降伏；如佛進力步無邊，　　汝以何步能堅往？」

時烏那曳曩白世尊言：「我欲持此所說偈頌聞凈飯王。」佛告烏那曳曩：「我意不爾。」又曰：「若不爾者，其意云何？」佛

【現代漢語翻譯】現代漢語譯本：'我常常思念著你，只有你一人。如果你能做到這樣，那真是太好了。'國王於是親手寫信說：'你成就一切義理，是我的親生兒子，既然厭煩世俗的煩惱，拋棄國家出家，是爲了追求無上正等正覺（anuttara-samyak-sambodhi，無上圓滿的覺悟）。已經聽說你成道並教化眾生，思念你的心日夜不停。現在別人都得到快樂，只有我獨自苦惱，就像大樹因地而生，既有根苗，最終期望得到果實。你的心願已經實現，應該回憶起以前的誓願，過去所說：『如果不能證得無上菩提（anuttara-bodhi，無上智慧）寂靜之道，誓不再進入迦毗羅城（Kapilavastu）。』你已經成就大行，應該憐憫我和我的眷屬們。' 烏那曳曩（Udayin，佛陀的弟子）從國王那裡接過信，迅速來到舍衛城（Shravasti），前往精舍。到達佛陀所在之處后，稟告說：'世尊！父王凈飯（Suddhodana，佛陀的父親）給佛陀寫了信。'說完，便將信呈上。佛陀親自接過信，拆開閱讀，片刻沉默不語。這時，烏那曳曩又對佛陀說：'現在請世尊前往迦毗羅城。'佛陀說：'我會去的。'烏那曳曩立刻五體投地，行最恭敬的禮拜，禮拜完畢后又再次禮拜，以至於極度恭敬，又稟告說：'世尊如果去，那自然沒話說，如果決定不去，我一定會堅決請求您去。'這時，世尊為烏那曳曩說了偈頌： '佛眼清凈能見，沒有執著的人；見到無邊而不前往，你如何能將他帶往？佛眼見到無邊，不執著貪愛的人；精進的力量不前往，你如何能將他帶往？如果人心不散亂，那也是無法降伏的；無邊的智慧沒有腳步，你如何能堅決讓他前往？如果有人已經獲得，沒有被降伏，那也是沒有不被降伏的；如同佛陀精進的力量，腳步無邊，你用什麼腳步能堅決讓他前往？' 這時，烏那曳曩對世尊說：'我想把您所說的偈頌告訴凈飯王。'佛陀告訴烏那曳曩：'我不是這個意思。'又問：'如果不是這樣，那是什麼意思呢？'佛陀

【English Translation】 English version: 'I am always thinking of you, only you. If you can do that, it would be truly great.' The king then personally wrote a letter, saying: 'You have accomplished all righteousness, you are my own son. Since you were weary of worldly troubles, abandoning the kingdom to leave home, it was to seek the unsurpassed perfect enlightenment (anuttara-samyak-sambodhi). I have heard that you have attained enlightenment and are teaching sentient beings, and my thoughts of you continue day and night. Now others are happy, but I alone suffer. It is like a great tree that grows from the earth; having roots and sprouts, it ultimately hopes for fruit. Your wish has been fulfilled, you should remember your former vows, what you said in the past: 『If I do not attain the unsurpassed Bodhi (anuttara-bodhi), the path of tranquility, I vow never to enter Kapilavastu again.』 You have accomplished great deeds, you should have compassion for me and my family.' Udayin (a disciple of the Buddha) received the letter from the king and quickly went to Shravasti, heading to the monastery. Upon arriving at the Buddha's place, he reported: 'World Honored One! King Suddhodana (the Buddha's father) has sent a letter to the Buddha.' Having said this, he presented the letter. The Buddha personally received the letter, opened it, and read it, remaining silent for a moment. At this time, Udayin again said to the Buddha: 'Now, please, World Honored One, go to Kapilavastu.' The Buddha said: 'I will go.' Udayin immediately prostrated himself on the ground, performing the most respectful obeisance. After bowing, he bowed again, to the utmost degree of respect, and then reported: 'If the World Honored One goes, then there is nothing to say, but if you decide not to go, I will definitely insist that you go.' At this time, the World Honored One spoke a verse to Udayin: 'The Buddha's eye is pure and can see, one who is without attachment; seeing the boundless but not going, how can you take him there? The Buddha's eye sees the boundless, one who is not attached to greed; the power of diligence does not go, how can you take him there? If a person's mind is not disturbed, then he is also not subdued; boundless wisdom has no steps, how can you insist that he go? If a person has attained and is not subdued, then there is also no unsubdued; like the Buddha's power of diligence, his steps are boundless, with what steps can you insist that he go?' At this time, Udayin said to the World Honored One: 'I would like to tell King Suddhodana the verses you have spoken.' The Buddha told Udayin: 'That is not my intention.' He then asked: 'If it is not that, then what is the intention?' The Buddha

言：「欲汝出家。」又曰：「我本來時與王有約，若是見佛定須回還。」佛言：「汝勿違約，要去可去，但剃髮染衣斯亦無礙。」烏那曳曩言：「世尊為菩薩時尚依父母、師長之所教授，我今何敢不依教也？今求出家，愿佛濟度。」佛即應時度為沙門。佛便告言：「烏那曳曩！汝今可往，若到本國至宮城門不得便入，但立門外請報于王，或問何名稱釋迦苾芻，王或呼召乃可前進。又若問言：『汝實是釋迦苾芻否？』即答：『是實。』若問：『一切義成亦如是像耶？』答言：『亦爾。』又問：『一切義成來否？』言：『來。』『當在何時？』便言：『后當七日。』言訖便出；若留者亦不得住。王曰：『一切義成若來，住宮內否？』答言：『不住。』王曰：『樂住何處？』答曰：『林野或住精舍。』若問：『何名精舍？』便可如祇樹給孤精舍具以聞奏。」佛教示已，烏那曳曩欲行。佛又告言：「王者一言便成富貴，天起心念一切皆得，一切聖人亦復如是。」

佛借神力，烏那曳曩于剎那頃到迦毗羅城，如佛所教心住正念，到宮城門住立不進。謂閽吏曰：「汝可奏聞，有釋迦苾芻詣門不進。」王令：「呼入。」時烏那曳曩蒙召即入。凈飯才見，怪而問曰：「烏那曳曩汝出家耶？」答言：「出家。」王言：「汝當去時何言奏

【現代漢語翻譯】現代漢語譯本：佛說：『我希望你出家。』又說：『我來的時候和國王有約定，如果見到佛陀一定要回去。』佛說：『你不要違背約定，想去就去，但剃髮染衣也沒有妨礙。』烏那曳曩（Upanayana）說：『世尊您做菩薩的時候尚且遵從父母、師長的教導，我今天怎麼敢不遵從教誨呢？現在我請求出家，希望佛陀救度我。』佛陀立刻就度他為沙門。佛陀就告訴他說：『烏那曳曩！你現在可以去了，如果到了你的國家，到了宮城門不要直接進去，只要站在門外請求通報國王，如果問起哪個名稱的釋迦比丘，國王如果召見你才可以進去。如果問：『你真的是釋迦比丘嗎？』就回答：『是真的。』如果問：『一切義成（Sarvarthasiddha，佛陀的本名）也是這個樣子嗎？』回答說：『也是這樣。』又問：『一切義成來嗎？』說：『來。』『什麼時候來？』就說：『七天之後。』說完就出來；如果挽留也不要停留。國王問：『一切義成如果來，會住在宮內嗎？』回答說：『不住。』國王問：『喜歡住在哪裡？』回答說：『林野或者住在精舍。』如果問：『什麼叫精舍？』就可以像祇樹給孤精舍（Jetavana Anathapindika Vihara）那樣詳細地稟告。』佛陀教導完后，烏那曳曩想要出發。佛陀又告訴他說：『國王一句話就可以成就富貴，天人起心動念一切都能得到，一切聖人也是這樣。』佛陀藉助神力，烏那曳曩在剎那間就到了迦毗羅城（Kapilavastu），按照佛陀的教導，心中保持正念，到了宮城門就站住不進去。對守門人說：『你可以稟告，有釋迦比丘到了門外沒有進去。』國王命令：『叫他進來。』這時烏那曳曩蒙召就進去了。凈飯王（Suddhodana）剛一見到，感到奇怪就問：『烏那曳曩你出家了嗎？』回答說：『出家了。』國王說：『你當初走的時候說什麼來著？』

【English Translation】 English version: The Buddha said, 'I wish you to leave home.' He also said, 'When I came, I had an agreement with the king that if I saw the Buddha, I must return.' The Buddha said, 'Do not break your promise. If you want to go, you may go, but shaving your head and wearing robes is not an obstacle.' Upanayana said, 'When the World Honored One was a Bodhisattva, he still followed the teachings of his parents and teachers. How dare I not follow the teachings today? Now I ask to leave home, and I hope the Buddha will save me.' The Buddha immediately ordained him as a Shramana. The Buddha then told him, 'Upanayana! You can go now. If you reach your country, when you arrive at the palace gate, do not enter directly. Just stand outside the gate and ask to be announced to the king. If they ask for the name of the Shakya Bhikshu, and if the king summons you, then you may enter. If they ask, 'Are you truly a Shakya Bhikshu?' answer, 'It is true.' If they ask, 'Is Sarvarthasiddha (the Buddha's given name) also like this?' answer, 'It is also like this.' If they ask, 'Is Sarvarthasiddha coming?' say, 'He is coming.' 'When will he come?' then say, 'In seven days.' After speaking, leave; if they try to keep you, do not stay. The king will ask, 'If Sarvarthasiddha comes, will he stay in the palace?' Answer, 'He will not stay.' The king will ask, 'Where does he prefer to stay?' Answer, 'In the forest or in a Vihara.' If they ask, 'What is a Vihara?' then you can explain in detail like the Jetavana Anathapindika Vihara.' After the Buddha had instructed him, Upanayana wanted to leave. The Buddha then told him, 'A king's word can bring wealth and honor, and the gods can obtain everything they desire with a single thought. All sages are also like this.' Through the Buddha's divine power, Upanayana arrived in Kapilavastu in an instant. Following the Buddha's instructions, he kept his mind in right mindfulness. When he reached the palace gate, he stood still and did not enter. He said to the gatekeeper, 'You may announce that a Shakya Bhikshu has arrived at the gate but has not entered.' The king ordered, 'Call him in.' At this time, Upanayana, having been summoned, entered. King Suddhodana, upon seeing him, was surprised and asked, 'Upanayana, have you left home?' He replied, 'I have left home.' The king said, 'What did you say when you left?'

我？」答曰：「奉命即爾，本不出家，世尊威神方便開化，佛世難值正法難聞，皇子尚舍至尊，小臣何可固執？」王言似責心實不瞋，又以儀相非常，不以舊臣見待，即命上殿執手慰勞，乃令近臣敷座盥凈，奉上湯藥及果實等。烏那曳曩威儀非凡舉止有則，言必詳審情極和暢，王以初睹烏那曳曩剃髮易袈，言論久之全忘問佛。及至於此而復問言：「我子一切義成，善相威儀亦如此耶？」答言：「以我喻佛，由將芥子等須彌山，又如牛跡比于大海，乃至窗牖之明同彼日光。」王聞是語思念于子，不覺悶絕仆于地上，近臣以水灑面方穌。良久復問：「我子來耶？」答：「來。」又曰：「何時到來？」「后當七日。」王即下敕潔凈內宮，嚴飾殿宇，以備世尊及聖眾至。烏那曳曩白大王言：「世尊若來，不住宮內。」王曰：「樂住何處？」「若非林野即住精舍。」王曰：「何名精舍？」烏那曳曩即以精舍次第白于王曰：「十六殿堂、六十小堂，世尊居中聖眾四布，諸受用具悉使備足。」王聞說已，遣使速往你也(二合)誐嚕馱林，刻日並工，如給孤精舍次第建立，倍持珍寶而嚴飾之。

爾時世尊至時遣大目犍連：「汝可遍告諸苾芻眾，我今欲往迦毗羅城，宜各受持袈裟應器，或可為見父母宗親而行化利。」大目犍連奉佛教敕

【現代漢語翻譯】現代漢語譯本國王問：『你是誰？』回答說：『我奉命前來，本來不是出家人。是世尊以威神之力方便開化了我。佛世難遇，正法難聞，皇子尚且捨棄至尊之位，我這個小臣又怎能固執己見呢？』國王言語間似有責備，但心中實則沒有嗔怒。又因為烏那曳曩的儀態非同尋常，不把他當作舊臣看待，立即命他上殿，握手慰勞，並讓近臣鋪設座位，準備洗漱用品，奉上湯藥和水果等。烏那曳曩威儀不凡，舉止有度，言語詳盡審慎，態度極其和藹。國王初見烏那曳曩剃髮易袈裟，談論許久，完全忘記了詢問佛陀的事情。直到此時才又問：『我的兒子一切義成，他的善相威儀也像這樣嗎？』回答說：『用我來比喻佛陀，就像用芥子來比喻須彌山，又像牛蹄印比于大海，甚至像窗戶的亮光比于日光。』國王聽到這話，思念兒子，不覺悶絕倒在地上，近臣用水灑面才甦醒過來。過了很久，又問：『我的兒子來了嗎？』回答說：『來了。』又問：『何時到來？』回答說：『後天七日。』國王立即下令，清潔內宮，裝飾殿宇，以迎接世尊和聖眾的到來。烏那曳曩對國王說：『世尊如果來，不會住在宮內。』國王問：『樂意住在哪裡？』回答說：『如果不是在林野，就住在精舍。』國王問：『什麼是精舍？』烏那曳曩就將精舍的次第告訴國王說：『有十六座殿堂，六十座小堂，世尊住在中央，聖眾分佈四周，各種受用器具都準備齊全。』國王聽完，派遣使者迅速前往你也(二合)誐嚕馱林，限定日期並安排工匠，按照給孤獨園精舍的樣式建造，並用加倍的珍寶來裝飾它。這時，世尊到了約定的時間，派遣大目犍連說：『你可以遍告各位比丘，我今天想去迦毗羅城，你們應該各自受持袈裟和應器，或許可以爲了見父母宗親而行教化利益。』大目犍連線受了佛的教敕。

【English Translation】 English version The king asked, 'Who are you?' He replied, 'I am here by command, originally not a monk. It was the World Honored One who, through his majestic power, expediently enlightened me. It is rare to encounter a Buddha in the world, and difficult to hear the true Dharma. If even the prince has abandoned his supreme position, how can I, a minor official, stubbornly cling to my own views?' The king's words seemed to contain blame, but in his heart, there was no anger. Moreover, because of Unayenana's extraordinary demeanor, he did not treat him as an old subject. He immediately ordered him to the palace hall, shook his hand in consolation, and had his close attendants prepare a seat, washing utensils, and offer him soup, medicine, and fruits. Unayenana's demeanor was extraordinary, his conduct was measured, his speech was detailed and careful, and his attitude was extremely harmonious. The king, having first seen Unayenana with his shaved head and monastic robes, had talked for a long time, completely forgetting to ask about the Buddha. It was only at this point that he asked again, 'My son, Sarvarthasiddha, is his virtuous appearance and demeanor also like this?' He replied, 'To compare me to the Buddha is like comparing a mustard seed to Mount Sumeru, or a cow's footprint to the vast ocean, or even the light from a window to the sunlight.' Upon hearing these words, the king, thinking of his son, fainted and fell to the ground. His close attendants sprinkled water on his face to revive him. After a long while, he asked again, 'Has my son arrived?' He replied, 'He has.' He then asked, 'When will he arrive?' He replied, 'In seven days.' The king immediately issued an order to clean the inner palace and decorate the halls to welcome the World Honored One and the holy assembly. Unayenana said to the king, 'If the World Honored One comes, he will not stay in the palace.' The king asked, 'Where would he prefer to stay?' He replied, 'If not in the forest, then in a monastery.' The king asked, 'What is a monastery?' Unayenana then explained the layout of the monastery to the king, saying, 'There are sixteen halls and sixty smaller halls. The World Honored One will reside in the center, and the holy assembly will be distributed around him. All kinds of necessary items will be fully prepared.' Upon hearing this, the king dispatched messengers to quickly go to the Nyagrodha Grove, set a date, and arrange for craftsmen to build it according to the model of the Jetavana Monastery, and to decorate it with twice the amount of precious jewels. At that time, when the appointed time arrived, the World Honored One sent Mahamudgalyayana, saying, 'You may inform all the Bhikkhus that I wish to go to Kapilavastu today. You should each receive your robes and bowls, and perhaps you can go to see your parents and relatives and perform acts of teaching and benefit.' Mahamudgalyayana accepted the Buddha's command.

，具以佛言遍告一切阿羅漢等已。佛領大眾出給孤精舍，往赴迦毗羅城父王之請，諸阿羅漢前後圍繞。佛即瞻顧謂阿羅漢等曰：「我此眷屬是調伏、是離欲、是善解脫、是阿羅漢、是佛眷屬，譬如牛王處於眾群，亦如象王眾象圍繞，師子王師子圍繞，鵝王眾鵝圍繞，金翅王金翅圍繞；又如眾學隨師，眾病求醫，眾兵輔將，眾商依主；又如轉輪聖王千子圍繞，持國天王樂神圍繞，增長天王鳩盤茶鬼圍繞，廣目天王龍眾圍繞，多聞天王夜叉圍繞；日天千光圍繞，月天眾星圍繞，帝釋天眾圍繞，梵王梵眾圍繞；乃至復如悉帝彌魚處於海中，亦如海神攝聚眾水。如來之身，三十二相、八十種好具足圓滿，光明莊嚴，如千日光照耀一切，行步巍巍猶如寶山，具足大悲、十力、四無所畏等一切諸法。」

爾時世尊與是眷屬隨路而去，次第游化，至迦毗羅城不遠有嚕賀迦河。時凈飯王將諸眷屬及大小臣同在河邊，預嚴寶蓋幢幡，擊鈸吹貝廣設妓樂，焚香散花颙望世尊；又復自嚕賀迦河，至你也(二合)誐嚕馱林，乃至城中及與郭外，王敕士庶預令嚴潔，丘墟沙礫悉使除去，布以凈土灑以香水，量其遠近各置香爐，俟佛經過焚香供養。時迦毗羅城士庶長者若男若女，各各執持殊妙香花，立於路次供養世尊。是彼人眾咸謂：「世尊昔為

【現代漢語翻譯】現代漢語譯本：佛陀將這些話告訴所有的阿羅漢之後，帶領大眾離開給孤獨園，前往迦毗羅城應父王凈飯王的邀請。眾阿羅漢前後圍繞著佛陀。佛陀環顧四周，對阿羅漢們說：『我的這些眷屬是調伏的，是離欲的，是善解脫的，是阿羅漢，是佛的眷屬。就像牛王處於牛群之中，也像象王被眾象圍繞，獅子王被獅子圍繞，鵝王被眾鵝圍繞，金翅鳥王被金翅鳥圍繞；又像眾弟子跟隨老師，眾病人尋求醫生，眾士兵輔佐將領，眾商人依靠主人；又像轉輪聖王被千子圍繞，持國天王被樂神圍繞，增長天王被鳩盤茶鬼（一種惡鬼）圍繞，廣目天王被龍眾圍繞，多聞天王被夜叉（一種鬼神）圍繞；日天被千道光芒圍繞，月天被眾星圍繞，帝釋天被眾神圍繞，梵天被梵眾圍繞；乃至又像悉帝彌魚（一種海魚）處於海中，也像海神聚集眾水。如來的身體，三十二相、八十種好具足圓滿，光明莊嚴，像千個太陽照耀一切，行走時巍峨如寶山，具足大悲、十力、四無所畏等一切諸法。』當時，世尊和他的眷屬沿著道路前行，次第游化，到達離迦毗羅城不遠的嚕賀迦河。那時，凈飯王帶著他的眷屬和大小官員一同在河邊，預先準備了寶蓋、幢幡，敲擊鐃鈸、吹奏海螺，廣設歌舞音樂，焚香散花，熱切地盼望著世尊的到來。又從嚕賀迦河到你也誐嚕馱林（一種樹林），乃至城中和城外，國王命令士庶預先打掃乾淨，將丘陵沙礫全部清除，鋪上凈土，灑上香水，根據遠近設定香爐，等待佛陀經過時焚香供養。當時，迦毗羅城的士庶長者，無論男女，都各自拿著殊妙的香花，站在路旁供養世尊。那些人們都說：『世尊以前是王子的時候，

【English Translation】 English version: After the Buddha had spoken these words to all the Arhats, he led the assembly out of Jetavana Monastery, heading towards Kapilavastu to accept the invitation of his father, King Suddhodana. The Arhats surrounded the Buddha, walking both in front and behind him. The Buddha looked around and said to the Arhats, 『My retinue here are those who are tamed, those who are free from desire, those who are well liberated, those who are Arhats, and those who are the Buddha's retinue. Just as a bull king is among a herd of cows, or an elephant king is surrounded by elephants, a lion king is surrounded by lions, a goose king is surrounded by geese, and a garuda king is surrounded by garudas; also like students following their teacher, the sick seeking a doctor, soldiers assisting a general, and merchants relying on their master; also like a Chakravartin king surrounded by a thousand sons, Dhritarashtra Deva surrounded by Gandharvas, Virudhaka Deva surrounded by Kumbhandas, Virupaksha Deva surrounded by Nagas, and Vaishravana Deva surrounded by Yakshas; the Sun God is surrounded by a thousand rays of light, the Moon God is surrounded by stars, Indra is surrounded by gods, and Brahma is surrounded by Brahmas; even like the Sitimeya fish in the ocean, and like the ocean god gathering all the waters. The Tathagata's body is complete with the thirty-two marks and eighty minor marks, radiant and majestic, like a thousand suns illuminating everything, walking with the grandeur of a precious mountain, possessing great compassion, the ten powers, the four fearlessnesses, and all other dharmas.』 At that time, the World Honored One and his retinue proceeded along the road, gradually traveling and teaching, until they reached the Rohini River, not far from Kapilavastu. There, King Suddhodana, along with his family and high-ranking officials, were waiting by the riverbank. They had prepared canopies, banners, and flags, and were playing cymbals and conch shells, with music and dancing, burning incense and scattering flowers, eagerly awaiting the arrival of the World Honored One. From the Rohini River to the Nyagrodha Grove, and throughout the city and its outskirts, the king had ordered the people to clean and prepare the area, removing all hills and gravel, spreading clean earth, sprinkling fragrant water, and placing incense burners at various distances, waiting to burn incense as an offering when the Buddha passed by. At that time, the citizens and elders of Kapilavastu, both men and women, each held exquisite fragrant flowers, standing by the roadside to offer them to the World Honored One. The people all said, 『The World Honored One, when he was a prince,

太子今得成佛。」歡喜踴躍欲觀儀範。又有起念：「父子相見其禮云何？若子拜父與世無殊，若父拜子國禮未可。太子修道苦行成佛，必應與世有別異也。」人眾填噎路無間隙。

佛與聖眾將至河次，知王眷屬悉在彼處，乃自思惟：「今迦毗羅城父王眷屬及人民等，各各念言：『太子去時百千天人前後圍繞，乘空而去雪山修行。』又云：『已成正覺領眾化導，今徒步歸國有何奇特？』我今宜應現其神足令父王見，及使人民嘆異歡喜。」王及眷屬目見大眾，方欲奔趨迎接世尊，佛於是時入三摩地，出於東方虛空之中，現行、立、坐、臥四威儀相，或身上出水身下出火，身上出火身下出水，復于身中放大光明，或青、或黃、或赤、或白，及與紅等間雜諸色，猶如玻璃互相映徹，乃至南、西、北方亦復如是。又諸苾芻各各現通，踴身上升高七多羅樹，世尊于中亦現一身，諸苾芻眾現通不等，或六多羅樹、或五、或四、或三、二、一，佛恒高出與眾有異。如是現已，佛與聖眾忽然隱沒，如彈指頃已在本處。王及眷屬倍生信仰，既前迎接。

王見大眾皆被袈裟儀相相似，初不辯認誰是世尊、孰為弟子。時烏那曳曩引凈飯王至世尊前，王見世尊尚存子想。烏那曳曩乃謂王曰：「如來斷煩惱習心得自在，如日照世住于虛空，乘真

【現代漢語翻譯】現代漢語譯本：『太子現在已經成佛了。』他們歡喜雀躍，想要瞻仰佛的儀容風範。又有人心想：『父子相見，禮節應該如何呢？如果兒子拜父親，就和世俗沒有區別；如果父親拜兒子，又與國家的禮儀不合。太子修行苦行成佛，必定應該與世俗有所不同。』人群擁擠，道路水泄不通。佛陀與聖眾將要到達河邊，知道國王的親屬都在那裡，於是自己思忖：『現在迦毗羅城（Kapilavastu）的父王（凈飯王，Suddhodana）的親屬和人民等，都在想：『太子離開時，有成百上千的天人前後圍繞，乘空而去雪山修行。』又說：『已經成就正覺，帶領大眾教化引導，現在徒步回國，有什麼奇特之處呢？』我現在應該顯現神足，讓父王看見，並且讓人民驚歎歡喜。』國王和親屬看到大眾，正要奔跑上前迎接世尊，佛陀這時進入三摩地（Samadhi，禪定），從東方虛空中出現，顯現行走、站立、坐著、躺臥四種威儀的姿態，有時身上出水，身下出火；有時身上出火，身下出水；又從身上放出大光明，或是青色、或是黃色、或是紅色、或是白色，以及紅色等各種顏色交雜，如同琉璃互相映照，乃至南方、西方、北方也是這樣。還有各位比丘（Bhiksu，出家受戒的男性佛教徒）各自顯現神通，跳躍上升到七棵多羅樹（Tala tree）的高度，世尊在其中也顯現一個身體，各位比丘顯現的神通高低不等，有的六棵多羅樹高，有的五棵，有的四棵，有的三棵，兩棵，一棵，佛陀總是高出眾人，與衆不同。這樣顯現之後，佛陀與聖眾忽然隱沒，如同彈指之間已經回到原來的地方。國王和親屬更加生出信仰，然後上前迎接。國王看到大眾都穿著袈裟，儀容相貌相似，起初不能辨認誰是世尊，誰是弟子。這時，烏那曳曩（Udayin）引導凈飯王到世尊面前，國王見到世尊，仍然存有對兒子的想法。烏那曳曩就對國王說：『如來（Tathagata，佛的稱號之一）斷除煩惱習氣，心得自在，如同太陽照耀世間，安住于虛空，乘著真理而來。』

【English Translation】 English version: 'The crown prince has now become a Buddha.' They were overjoyed and eager to see the Buddha's demeanor. Some also thought: 'When father and son meet, what should the etiquette be? If the son bows to the father, it would be no different from the secular world; if the father bows to the son, it would not be in accordance with the national customs. The crown prince has attained Buddhahood through ascetic practices, so it must be different from the secular world.' The crowd was so dense that there was no space on the road. The Buddha and the holy assembly were about to reach the riverbank, knowing that the king's family was there. The Buddha then thought to himself: 'Now, the father king (Suddhodana) and the people of Kapilavastu are all thinking: 『When the crown prince left, hundreds of thousands of devas (deities) surrounded him, and he went to the Himalayas to practice. They also say: 『He has already attained enlightenment and is leading the masses to teach and guide them. Now he is returning to the country on foot, what is so special about that?』 I should now manifest my miraculous powers so that the father king can see, and the people will be amazed and joyful.' The king and his family saw the crowd and were about to rush forward to greet the World Honored One. At that moment, the Buddha entered Samadhi (meditative absorption), appeared in the eastern sky, and manifested the four postures of walking, standing, sitting, and lying down. Sometimes water came out of his body and fire came out from below; sometimes fire came out of his body and water came out from below. He also emitted great light from his body, sometimes blue, sometimes yellow, sometimes red, sometimes white, and other colors mixed together, like crystal reflecting each other, and the same was true in the south, west, and north. Furthermore, each of the Bhiksus (monks) manifested their own supernatural powers, leaping up to the height of seven Tala trees. The World Honored One also manifested one body among them. The supernatural powers manifested by the Bhiksus varied in height, some six Tala trees high, some five, some four, some three, two, or one. The Buddha was always higher than the others, different from the rest. After manifesting in this way, the Buddha and the holy assembly suddenly disappeared, and in the blink of an eye, they were back in their original place. The king and his family had even greater faith and then went forward to greet them. The king saw that the crowd was all wearing robes and looked similar, and at first, he could not distinguish who was the World Honored One and who were the disciples. At this time, Udayin led King Suddhodana to the presence of the World Honored One. When the king saw the World Honored One, he still had the thought of him as his son. Udayin then said to the king: 'The Tathagata (one of the titles of the Buddha) has eradicated the habits of afflictions, and his mind is free. Like the sun illuminating the world, he dwells in the sky, and comes by the truth.'

如乘證最上覺圓滿十力，具一切智，相好光明清凈照物，於法自在利益無邊。請王歸仰，當求聖道。」時凈飯王聞此語已，惺悟諦信，五體投地禮佛雙足，說伽陀曰：

「生時大地皆振動，　　樹影覆身不隨日；復以普眼觀眾生，　　是故我禮最尊足。」

時諸釋眾見凈飯王禮佛足已。即有言曰：「世尊云何背於世法化眾生也？」王聞眾議，告而言曰：「汝豈不聞？悉達生時大地咸皆六種振動，一切世間光明普照，所有黑闇日不到處，諸威德光亦所不及，是時光明皆悉照耀，彼黑闇處所有眾生，皆以惡業而墮于中，忽因光照互得相見，各各有言：『此中何時更生眾生？』於此之時，我已頂禮最尊之足。是悉達多未出家時，行詣贍部樹下而坐，清凈無慾離不善法，已斷一切分別疑惑，樂住無詣寂靜之定，一切林樹影隨日轉，贍部樹影蔭身不移。我既得見驚怪非常，乃於此時又禮尊足。我今所禮，方在第三。」

佛說眾許摩訶帝經卷第十三

爾時凈飯王說是語已，心有所思忽然淚下。復說伽陀問世尊曰：

「往昔住宮中，　　多人同衛護；山野中怖畏，　　一身云何住？」

世尊答曰：

「聖者十種住，　　我悉已安處；牢系今解脫，　　非住人王宮。」

王曰：

「像床金寶飾，　　昔

【現代漢語翻譯】現代漢語譯本：『如能證得最上圓滿的覺悟，具足十力（如來所擁有的十種力量），擁有一切智慧，相好光明清凈照耀萬物，于佛法自在，利益無邊。請大王歸依仰慕，應當尋求聖道。』當時，凈飯王聽了這話，如夢初醒般真實地相信了，五體投地禮拜佛的雙足，並說了偈頌：『出生時大地都震動，樹影覆蓋身體不隨太陽移動；又以普眼觀察眾生，因此我禮拜最尊貴的佛足。』當時，各位釋迦族人看到凈飯王禮拜佛足后，就有人說：『世尊為何背離世俗的法則來教化眾生呢？』凈飯王聽到眾人的議論，就告訴他們說：『你們難道沒聽說嗎？悉達多（佛陀未出家前的名字）出生時，大地都發生了六種震動，一切世間都被光明普照，所有黑暗、太陽照不到的地方，以及那些威德光明也無法到達的地方，當時都被光明照耀。那些黑暗之處的所有眾生，都因惡業而墮落其中，忽然因光明照耀而互相看見，各自說道：『這裡什麼時候又會出生眾生呢？』就在那時，我已經頂禮了最尊貴的佛足。這位悉達多在未出家時，曾走到贍部樹（一種樹木）下坐著，清凈無慾，遠離不善之法，已經斷除一切分別疑惑，樂於安住于無所求的寂靜禪定之中。一切林木的影子都隨著太陽移動，只有贍部樹的影子覆蓋著他的身體而不移動。我看到後感到非常驚奇，就在那時又禮拜了尊貴的佛足。我今天所禮拜的，已經是第三次了。』當時，凈飯王說完這些話后，心中有所思慮，忽然流下眼淚。又說了偈頌問世尊：『往昔住在宮中，有很多人一同護衛；如今在山野中感到恐懼，一個人如何安住呢？』世尊回答說：『聖者有十種安住之處，我都已經安住其中；過去被牢牢束縛，現在已經解脫，不再安住在人王的宮殿里。』國王說：『象牙床用金銀珠寶裝飾，過去我與你一同安睡；如今在樹下，如何安住呢？』

【English Translation】 English version: 'If you can attain the supreme and perfect enlightenment, possessing the ten powers (the ten powers of a Tathagata), having all wisdom, with the pure light of auspicious marks illuminating all things, being free in the Dharma, and benefiting immeasurably. May the king take refuge and look up to him, and seek the holy path.' At that time, King Suddhodana, having heard these words, awakened as if from a dream and truly believed, prostrating himself with his five limbs to the Buddha's feet, and spoke a gatha: 'When he was born, the earth all trembled, the tree's shadow covered his body and did not follow the sun; again, with his universal eye he observed all beings, therefore I bow to the most honored feet.' At that time, the Shakya clan members, seeing King Suddhodana bowing to the Buddha's feet, some said: 'Why does the World Honored One turn his back on worldly laws to teach sentient beings?' King Suddhodana, hearing the people's discussion, told them: 'Have you not heard? When Siddhartha (Buddha's name before renunciation) was born, the earth all trembled in six ways, all the world was illuminated by light, all the darkness, places where the sun does not reach, and where the light of power and virtue cannot reach, were all illuminated by light at that time. All the beings in those dark places, having fallen into them due to evil karma, suddenly saw each other because of the light, and each said: 'When will beings be born here again?' At that time, I had already bowed to the most honored feet. This Siddhartha, before renouncing the world, went and sat under the Jambudvipa tree (a kind of tree), pure and without desire, away from unwholesome dharmas, having cut off all discrimination and doubt, delighting in dwelling in the quiet samadhi of no seeking. The shadows of all the trees in the forest followed the sun, only the shadow of the Jambudvipa tree covered his body and did not move. When I saw this, I was very surprised, and at that time I again bowed to the honored feet. What I bow to today is the third time.' At that time, after King Suddhodana spoke these words, his mind was filled with thoughts, and suddenly tears fell. He again spoke a gatha and asked the World Honored One: 'In the past, living in the palace, many people protected me; now in the mountains and fields, I feel fear, how can you live alone?' The World Honored One replied: 'The holy one has ten abodes, in which I have already settled; in the past I was tightly bound, now I am liberated, and no longer dwell in the palace of a human king.' The king said: 'The ivory bed was adorned with gold and jewels, in the past I slept with you; now under the trees, how can you dwell?'

為汝所寢；山野唯草木，　　云何得安眠？」

答曰：

「解脫之臥具，　　菩提分莊嚴；眠睡甚適悅，　　無一切熱惱。」

「像馬及輦輿，　　昔出入所乘；一切棘刺地，　　今云何可行？」

「我有神足車，　　精勤乘往復；雖行一切地，　　不礙煩惱刺。」

「迦釋迦妙衣，　　嚴身昔自在；今袈裟粗衣，　　云何忍被服？」

「僧伽梨粗衣，　　牟尼山中服；著已善相生，　　見者皆深悅。」

「金寶器中食，　　恒食最上味；今自持應器，　　所食知云何？」

「等引法味最，　　食之得出離；已斷世間愛，　　愍世故行化。」

「乳糖水甘美，　　飲之昔無厭；今所飲冷熱，　　清濁知云何？」

「王貴盛之水，　　世間人爭飲；飲已或增染，　　如我無愛樂。」

「寶殿及樓閣，　　昔者隨心住；今獨處山林，　　云何得無怖？」

「已斷煩惱本，　　諸怖畏不生；極微我亦無，　　隨處得安住。」

「清凈妙香水，　　昔時恒沐浴；今獨山野中，　　誰浴牟尼王？」

「戒香漬法水，　　有德人恒浴；潔身到彼岸，　　無量聖所說。」

「昔妙香涂身，　　及著迦釋衣；恒處內宮殿，　　離彼非相稱？

【現代漢語翻譯】現代漢語譯本『你睡在哪裡？』『山野只有草木，如何能安眠？』回答說：『解脫是我的臥具，菩提分（覺悟的組成部分）是我的莊嚴；睡眠非常舒適愉悅，沒有一切熱惱。』『象、馬和車輦，過去是你出入乘坐的；現在到處是荊棘之地，如何能行走？』『我有神足車（神通變化的能力），精勤地來回往復；即使行走在一切地方，也不會被煩惱的荊棘所阻礙。』『過去你穿著迦釋迦（一種貴重的布料）做的華麗衣服，身體自由自在；現在穿著粗糙的袈裟，如何能忍受？』『僧伽梨（一種僧侶的粗布外衣）粗衣，我在牟尼（聖人）山中穿著；穿上它能生起善念，見到的人都深感喜悅。』『過去你用金銀寶器吃飯，總是吃最上等的美味；現在自己拿著缽，吃的食物又如何呢？』『等引（禪定）的法味才是最上等的，吃了能得到解脫；我已經斷除了世間的愛慾，爲了憐憫世人所以才行教化。』『過去你喝著甘甜的乳糖水，總是喝不夠；現在喝的冷水熱水，清濁又如何呢？』『王公貴族所用的水，世間的人都爭著喝；喝了或許會增加貪染，像我這樣的人沒有愛慾。』『過去你住在寶殿和樓閣里，隨心所欲；現在獨自住在山林里，如何能不感到恐懼？』『我已經斷除了煩惱的根本，所以各種恐懼都不會產生；即使是極微小的恐懼我也沒有，無論在哪裡都能安住。』『過去你總是用清凈的香水沐浴；現在獨自在山野中，誰來為牟尼王（聖王）沐浴呢？』『用戒律的香氣浸泡在法水裡，有德行的人總是這樣沐浴；潔凈自身到達彼岸，這是無數聖人所說的。』『過去你用妙香塗抹身體，穿著迦釋迦的衣服；總是住在內宮殿里，離開那些難道不覺得不相稱嗎？』

【English Translation】 English version 'Where do you sleep?' 'The mountains and fields are only grass and trees, how can you sleep peacefully?' Answered: 'Liberation is my bed, the Bodhi factors (components of enlightenment) are my adornment; Sleep is very comfortable and pleasant, without any heat or vexation.' 'Elephants, horses, and carriages, were what you used to ride in and out; Now the ground is full of thorns, how can you walk?' 'I have the vehicle of divine feet (supernatural powers), diligently going back and forth; Even if I walk in all places, I am not hindered by the thorns of afflictions.' 'In the past, you wore magnificent clothes made of Kasi (a precious fabric), your body was free and at ease; Now you wear rough Kasaya (monk's robe), how can you endure it?' 'The rough Sanghati (outer robe of a monk) is what I wear in the Muni (sage) mountains; Wearing it generates good thoughts, and those who see it are deeply pleased.' 'In the past, you ate from gold and silver vessels, always eating the finest delicacies; Now you hold your own bowl, what is the food you eat like?' 'The taste of Samadhi (meditative absorption) is the finest, eating it leads to liberation; I have already cut off worldly desires, and I teach out of compassion for the world.' 'In the past, you drank sweet milk and sugar water, never tiring of it; Now what about the cold and hot water you drink, is it clear or turbid?' 'The water used by kings and nobles, people in the world compete to drink; Drinking it may increase defilement, but I have no such desires.' 'In the past, you lived in palaces and pavilions, as you pleased; Now you live alone in the mountains and forests, how can you not be afraid?' 'I have already cut off the root of afflictions, so all fears do not arise; Even the slightest fear I do not have, I can dwell peacefully anywhere.' 'In the past, you always bathed with pure and fragrant water; Now alone in the mountains and fields, who will bathe the Muni King (sage king)?' 'The fragrance of precepts is soaked in the water of Dharma, virtuous people always bathe in this way; Purifying oneself to reach the other shore, this is what countless sages have said.' 'In the past, you applied fragrant oils to your body, and wore Kasi clothes; You always lived in the inner palace, isn't it unsuitable to be away from those things?'

」

「戒香最馚馥，　　用涂身莊嚴；我今非愚迷，　　離寶衣嚴飾。」

「何處得輕慢，　　何處可怖畏；無事及有事，　　今問愿當說？」

「老病死三法，　　可怖勿輕慢；當求適悅境，　　無事應愛樂。」

爾時凈飯王聞是說已，歡喜無量贊言：「善生釋族，於世八法而皆不染。」復以頭面禮如來足。又復思惟：「我得善利，我子乃證如是功德。」王與眷屬奉送世尊，入你也(二合)誐嚕馱林精舍。

爾時世尊既至精舍登法座已，王及大臣乃至士庶圍繞瞻仰，虛空諸天歡喜讚歎。佛觀會眾各各心意及與根性，如實知已，廣為解說四聖諦法。時白凈飯王及釋眾等七十七千人，皆證須陀洹果。世尊又觀何處緣熟？彼梵現林時可說法。佛與大眾悉詣彼處，無量人眾相隨聽法。世尊廣說四諦行相，彼斛飯王迨于釋眾乃至人天，有七十六千人，又證須陀洹果。世尊復詣嚕呬怛迦林，亦有無量天人、釋眾、眷屬、人民、士庶隨佛聽法。世尊同前廣演四諦，甘露飯王及釋眾等乃至人天，有七十五千人，證須陀洹果。余有證斯陀含果者，有證阿那含果者，有證阿羅漢果者；有發聲聞菩提心者，有發辟支菩提心者，有發無上菩提心者；亦有出家斷諸煩惱后證阿羅漢果者，乃至有發三歸心者。

時提婆達

【現代漢語翻譯】現代漢語譯本『戒香最為芬芳馥郁，用它涂身是真正的莊嚴；我現在並非愚昧迷茫，不再需要用華麗的寶衣來裝飾自己。』『在什麼情況下會產生輕慢之心，在什麼情況下會感到恐懼畏懼？對於無事和有事，現在請您解答我的疑問。』『衰老、疾病和死亡這三件事，是應當畏懼而不可輕慢的；應當追求令人愉悅的境界，對於無事的狀態應當喜愛和享受。』當時，凈飯王聽了這些話后，無比歡喜，讚歎道：『善哉！釋迦族人，對於世間的八法都能夠不被污染。』又以頭面禮拜如來的雙足。又思惟道：『我真是得到了極大的利益，我的兒子竟然證得了如此的功德。』國王和他的眷屬恭送世尊，進入了尼拘律陀林精舍。當時，世尊到達精舍，登上法座后，國王、大臣乃至平民百姓都圍繞著瞻仰，虛空中的諸天也歡喜讚歎。佛觀察會眾各自的心意和根性，如實瞭解后，廣為他們解說四聖諦的法理。當時，白凈飯王和釋迦族人等七萬七千人，都證得了須陀洹果。世尊又觀察何處因緣成熟？發現梵現林是適合說法的地方。佛與大眾一同前往那裡，無數人跟隨聽法。世尊廣說四諦的行相，斛飯王以及釋迦族人乃至人天，有七萬六千人，又證得了須陀洹果。世尊又前往嚕呬怛迦林，也有無數天人、釋迦族人、眷屬、人民、士庶跟隨佛陀聽法。世尊像之前一樣廣演四諦，甘露飯王和釋迦族人等乃至人天，有七萬五千人，證得了須陀洹果。其餘還有證得斯陀含果的，有證得阿那含果的，有證得阿羅漢果的；有發聲聞菩提心的，有發辟支菩提心的，有發無上菩提心的；也有出家斷除一切煩惱后證得阿羅漢果的，乃至有發三歸依心的。當時，提婆達多

【English Translation】 English version 'The fragrance of precepts is the most fragrant, using it to adorn the body is true adornment; I am not foolish or confused now, and I no longer need to decorate myself with gorgeous robes.' 'Under what circumstances does contempt arise, and under what circumstances does fear arise? Regarding matters that are without purpose and matters that have purpose, I now ask that you answer my questions.' 'Old age, sickness, and death, these three things, are to be feared and not to be taken lightly; one should seek a state of joy and pleasure, and one should love and enjoy the state of being without purpose.' At that time, King Suddhodana, having heard these words, was immeasurably delighted and praised, saying: 'Well done! People of the Shakya clan, you are all able to remain unpolluted by the eight worldly dharmas.' He then bowed his head to the feet of the Tathagata. He also thought: 'I have truly gained great benefit, my son has actually attained such merit.' The king and his retinue escorted the World Honored One to the Nigrodha Grove Monastery. At that time, after the World Honored One arrived at the monastery and ascended the Dharma seat, the king, ministers, and even common people surrounded and gazed upon him, and the devas in the sky rejoiced and praised him. The Buddha observed the minds and faculties of each member of the assembly, and having truly understood them, he extensively explained the Dharma of the Four Noble Truths. At that time, King Suddhodana and seventy-seven thousand members of the Shakya clan and others all attained the fruit of Srotapanna. The World Honored One then observed where the conditions were ripe? He found that the Brahma Forest was a suitable place to preach the Dharma. The Buddha and the assembly went there together, and countless people followed to listen to the Dharma. The World Honored One extensively explained the characteristics of the Four Noble Truths, and King Dronodana and seventy-six thousand members of the Shakya clan, as well as humans and devas, also attained the fruit of Srotapanna. The World Honored One then went to the Rohita Forest, where countless devas, members of the Shakya clan, retinue, people, and commoners followed the Buddha to listen to the Dharma. The World Honored One, as before, extensively expounded the Four Noble Truths, and King Amritodana and seventy-five thousand members of the Shakya clan, as well as humans and devas, attained the fruit of Srotapanna. Others attained the fruit of Sakradagamin, some attained the fruit of Anagamin, and some attained the fruit of Arhat; some generated the Bodhicitta of a Sravaka, some generated the Bodhicitta of a Pratyekabuddha, and some generated the unsurpassed Bodhicitta; there were also those who left home, cut off all afflictions, and then attained the fruit of Arhat, and even those who generated the mind of taking the Three Refuges. At that time, Devadatta

多既見世尊現於神變及說妙法，自無所證乃生妒心，發不善言，謂釋眾曰：「一切盲人樂斯幻化，此幻化事一切能作。」有一釋眾名缽啰摩拏野，告提婆達多言：「汝勿於世尊大丈夫所發如是惡言。」提婆達多尋便默然。

時凈飯王起心思惟：「昔者天人、阿修羅為世間供養，今佛出世，真是世間恭敬供養。」有釋童子說偈贊佛曰：

「釋種大仙大丈夫，　　能降妙法甘露雨；救濟墮落黑闇者，　　開解脫門為引導。」

爾時凈飯王，聞此童子說偈贊佛深心歡喜，然于真實而未見諦，唯云：「世尊是大丈夫具大威德，誰有聖子而同我耶？」世尊思惟：「父凈飯王不見真實，乃為二事：一者我心；二者分別心。若能離此可見真實。」佛觀大目虔連於凈飯王而有宿因，佛謂大目虔連曰：「汝以方便化凈飯王，令離我執。」於是大目虔連即詣王處。王見尊者心便歡喜，尊者應時入三摩地，隱於王前，乃出東方虛空之中，現行、立、坐、臥四威儀相；又復身中放五色光，猶如玻璃互相映徹，或身上出水身下出火，或身上出火身下出水，如是種種現於神變；東方若此，南、西、北方亦復如是；作神變已沒于虛空，如彈指頃已在王前。王曰：「佛弟子中更有如尊者否？」時大目虔連即說偈曰：

「世尊弟子大威德，　　

【現代漢語翻譯】現代漢語譯本：許多人看到世尊顯現神通和宣說微妙的佛法，自己沒有證悟卻心生嫉妒，說出不好的話，對釋迦族人說：『所有盲人才會喜歡這種幻術，這種幻術誰都能做。』有一位釋迦族人名叫缽啰摩拏野（缽啰摩拏野：意為『婆羅門』），他告訴提婆達多說：『你不要對世尊大丈夫說這樣惡劣的話。』提婆達多聽后就沉默了。當時，凈飯王（凈飯王：釋迦牟尼佛的父親）心中思量：『過去天人、阿修羅都為世間所供養，現在佛陀出世，真是世間應該恭敬供養的。』有一位釋迦族的童子說偈讚歎佛陀：『釋迦族的大仙大丈夫，能降下微妙佛法的甘露雨；救濟那些墮入黑暗的人，開啟解脫之門作為引導。』那時，凈飯王聽到這個童子說偈讚歎佛陀，內心非常歡喜，然而對於真理卻還沒有見到，只是說：『世尊是大丈夫，具有大威德，誰有像我一樣的聖子呢？』世尊心想：『父王凈飯王沒有見到真理，是因為執著于兩件事：一是執著于自己的心，二是執著于分別心。如果能離開這兩者，就能見到真理。』佛陀觀察到大目犍連（大目犍連：佛陀十大弟子之一，以神通著稱）與凈飯王有宿世因緣，佛陀對大目犍連說：『你用方便法教化凈飯王，讓他離開我執。』於是大目犍連就來到國王那裡。國王見到尊者，心中非常歡喜，尊者隨即進入三摩地（三摩地：禪定），在國王面前隱身，然後出現在東方虛空中，顯現行走、站立、坐著、躺臥四種威儀；又從身上放出五色光芒，像琉璃一樣互相映照，有時身上出水，身下出火，有時身上出火，身下出水，像這樣顯現各種神通變化；東方如此，南方、西方、北方也是如此；顯現神通變化后，就消失在虛空中，像彈指之間又出現在國王面前。國王說：『佛陀的弟子中還有像尊者這樣的嗎？』這時大目犍連就說偈道：『世尊的弟子具有大威德，』

【English Translation】 English version: Many, having seen the World Honored One manifest miraculous powers and preach the wonderful Dharma, yet without having attained any realization themselves, became envious. They uttered unkind words, saying to the Shakya clan: 'All blind people enjoy these illusions; anyone can perform these illusions.' A Shakya named Bhāramaṇāya (Bhāramaṇāya: meaning 'Brahmin') told Devadatta: 'You should not speak such evil words about the World Honored One, the Great Man.' Devadatta then became silent. At that time, King Śuddhodana (Śuddhodana: father of Shakyamuni Buddha) thought to himself: 'In the past, gods and asuras were worshipped by the world, but now that the Buddha has appeared, he is truly worthy of the world's respect and worship.' A Shakya youth spoke a verse in praise of the Buddha: 'The great sage, the Great Man of the Shakya clan, can bestow the sweet rain of the wonderful Dharma; He saves those who have fallen into darkness, opening the gate of liberation as a guide.' At that time, King Śuddhodana, hearing this youth's verse praising the Buddha, was very pleased in his heart, yet he had not seen the truth. He only said: 'The World Honored One is a Great Man with great power and virtue; who has a holy son like mine?' The World Honored One thought: 'My father, King Śuddhodana, has not seen the truth because he is attached to two things: one is attachment to his own mind, and the other is attachment to discrimination. If he can leave these two, he can see the truth.' The Buddha observed that Mahāmaudgalyāyana (Mahāmaudgalyāyana: one of the Buddha's ten great disciples, known for his supernatural powers) had a past connection with King Śuddhodana. The Buddha said to Mahāmaudgalyāyana: 'You should use skillful means to teach King Śuddhodana, causing him to abandon his self-attachment.' Thereupon, Mahāmaudgalyāyana went to the king's place. The king was very pleased to see the Venerable One. The Venerable One immediately entered samadhi (samadhi: meditative absorption), disappeared before the king, and then appeared in the eastern sky, manifesting the four postures of walking, standing, sitting, and lying down. He also emitted five-colored light from his body, like crystal, reflecting each other. Sometimes water came out of his body and fire came out from below, and sometimes fire came out of his body and water came out from below. In this way, he manifested various miraculous transformations. It was the same in the east, south, west, and north. After manifesting these miraculous transformations, he disappeared into the sky and, in the blink of an eye, appeared before the king again. The king said: 'Among the Buddha's disciples, is there anyone like the Venerable One?' At this time, Mahāmaudgalyāyana spoke a verse: 'The World Honored One's disciples have great power and virtue,'

三明六通皆自在；解脫三界阿羅漢，　　聲聞牟尼如我多。」

時凈飯王初謂世尊獨有是事，心中常存我執之相，及大目虔連現神變已，乃知弟子亦有斯證，王之我心由此得滅。於是世尊即以方便作世間心：「云何得梵王、帝釋及凈光天來，我為說法？」于意云何？如來之心非聲聞、菩薩之所能知。所以然者，世間之心下至蟻子尚令得知，何況諸天。於是帝釋告毗首羯磨天子言：「汝化你也(二合)誐嚕馱林作大法會，其中臺殿樓閣悉安師子之座，咸以眾寶而為嚴飾；復開四門各以四寶裝鉸，復令四天大王而守護之。」時毗首羯磨天子承帝釋命，變大法會種種嚴飾，如帝釋教，仍令四王為守門者。作變化已，白於世尊：「法會已成，請佛往彼。」是時世尊與自眷屬及梵王、帝釋、凈光天等無數百千之眾，還你也(二合)誐嚕馱林。佛既到已入于寶殿，升師子座即說妙法。

時尊者大目虔連與凈飯王，同詣佛所。至法會門，尊者直入，王即止住。王曰：「何故障我？」對曰：「佛為凈光天等說法，凡人不得預會。」王曰：「汝何賢聖，居此守門？」對曰：「我是持國天王。」時王乃問：「東門即爾，南門可否？」對曰：「不知。」既至南門復不得入，王乃問言：「何故如是？」對曰：「佛為凈光諸天說法，凡人不

【現代漢語翻譯】現代漢語譯本：『具備三明（宿命明、天眼明、漏盡明）和六通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通），皆得自在；解脫三界（欲界、色界、無色界）的阿羅漢（斷盡煩惱，不再受生死輪迴之苦的聖者），像我這樣的聲聞（聽聞佛陀教誨而得道的弟子）牟尼（釋迦牟尼佛的尊稱）有很多。』當時凈飯王（釋迦牟尼佛的父親）最初認為世尊（釋迦牟尼佛）獨有這些神通，心中常存『我執』（執著于自我的觀念）之相。等到大目犍連（佛陀的十大弟子之一，以神通著稱）展現神變之後，才知曉弟子們也有這樣的證悟，國王的『我執』之心由此得以消滅。於是世尊就以方便法，生起世間的心念：『如何才能讓梵王（色界天的天主）、帝釋（欲界天的天主）以及凈光天（色界天的一種）前來，我為他們說法呢？』你們認為如何？如來的心意不是聲聞、菩薩所能瞭解的。之所以這樣，是因為世間的心念，下至螞蟻都能知曉，何況是諸天呢？於是帝釋告訴毗首羯磨天子（天界的工匠神）說：『你變化也誐嚕馱林（一種樹林）作為大法會的場所，其中臺殿樓閣都安放獅子座，全部用各種珍寶來裝飾；再開啟四門，各用四種珍寶來裝飾門軸，再讓四大天王來守護。』當時毗首羯磨天子領受帝釋的命令，變化大法會，各種裝飾都如帝釋所教，並讓四大天王作為守門人。變化完畢后，稟告世尊：『法會已經完成，請佛前往那裡。』這時世尊與自己的眷屬以及梵王、帝釋、凈光天等無數百千的大眾，回到也誐嚕馱林。佛陀到達后，進入寶殿，登上獅子座，就開始宣說妙法。當時尊者大目犍連與凈飯王，一同前往佛陀所在之處。到達法會門口，尊者直接進入，國王卻被攔住。國王說：『為什麼阻攔我？』守門人回答說：『佛陀正在為凈光天等說法，凡人不得參與法會。』國王說：『你是什麼賢聖，在這裡守門？』守門人回答說：『我是持國天王（四大天王之一，守護東方）。』當時國王就問：『東門是這樣，南門可以嗎？』守門人回答說：『不知道。』到了南門，又不得進入，國王就問：『為什麼會這樣？』守門人回答說：『佛陀正在為凈光諸天說法，凡人不得參與。』

【English Translation】 English version: 『Possessing the three insights (Sanskrit: trīṇi abhijñāni - knowledge of past lives, divine eye, and extinction of defilements) and the six supernormal powers (Sanskrit: ṣaḍ abhijñāḥ - divine eye, divine ear, knowledge of others' minds, knowledge of past lives, magical powers, and extinction of defilements), all are attained freely; Arhats (Sanskrit: Arhat - one who has attained enlightenment and is free from the cycle of rebirth) who have liberated themselves from the three realms (Sanskrit: triloka - the desire realm, the form realm, and the formless realm), there are many Śrāvakas (Sanskrit: Śrāvaka - a disciple who attains enlightenment by hearing the teachings of the Buddha) like me, the Muni (Sanskrit: Muni - an epithet for the Buddha).』 At that time, King Śuddhodana (Sanskrit: Śuddhodana - the father of the Buddha) initially thought that the World-Honored One (Sanskrit: Bhagavan - an epithet for the Buddha) alone possessed these supernatural powers, and he always held onto the notion of 『self』 (Sanskrit: ātman - the concept of a permanent, independent self). After Mahāmaudgalyāyana (Sanskrit: Mahāmaudgalyāyana - one of the Buddha's ten great disciples, known for his supernatural powers) displayed his miraculous transformations, he realized that the disciples also had such attainments, and the king's notion of 『self』 was thereby extinguished. Then, the World-Honored One, using skillful means, generated a worldly thought: 『How can I get Brahmā (Sanskrit: Brahmā - the lord of the form realm), Indra (Sanskrit: Indra - the lord of the desire realm), and the gods of the Pure Light Heaven (Sanskrit: Ābhāsvara - a heaven in the form realm) to come, so that I can preach the Dharma to them?』 What do you think? The mind of the Tathāgata (Sanskrit: Tathāgata - an epithet for the Buddha) cannot be understood by Śrāvakas or Bodhisattvas (Sanskrit: Bodhisattva - one who seeks enlightenment for the benefit of all beings). The reason for this is that worldly thoughts, even those of an ant, can be known, let alone those of the gods. Then, Indra told the celestial artisan Viśvakarman (Sanskrit: Viśvakarman - the divine architect) to transform the Nyagrodha Grove (Sanskrit: Nyagrodha - a type of tree) into a grand Dharma assembly, where the platforms and pavilions would all have lion thrones, all adorned with various treasures; and to open four gates, each decorated with four kinds of jewels, and to have the Four Heavenly Kings guard them. At that time, Viśvakarman, receiving Indra's command, transformed the grand Dharma assembly, with all the decorations as Indra had instructed, and had the Four Heavenly Kings as gatekeepers. After the transformation was complete, he reported to the World-Honored One: 『The Dharma assembly is ready, please come there.』 Then, the World-Honored One, with his retinue and countless hundreds of thousands of beings, including Brahmā, Indra, and the gods of the Pure Light Heaven, returned to the Nyagrodha Grove. After the Buddha arrived, he entered the treasure palace, ascended the lion throne, and began to preach the wonderful Dharma. At that time, the Venerable Mahāmaudgalyāyana and King Śuddhodana went together to where the Buddha was. When they arrived at the gate of the Dharma assembly, the Venerable one entered directly, but the king was stopped. The king said, 『Why are you stopping me?』 The gatekeeper replied, 『The Buddha is preaching to the gods of the Pure Light Heaven, and ordinary people are not allowed to participate in the assembly.』 The king said, 『What kind of sage are you, guarding the gate here?』 The gatekeeper replied, 『I am Dhṛtarāṣṭra (Sanskrit: Dhṛtarāṣṭra - one of the Four Heavenly Kings, guardian of the east).』 Then the king asked, 『If the east gate is like this, is the south gate okay?』 The gatekeeper replied, 『I do not know.』 When they arrived at the south gate, he was again not allowed to enter, and the king asked, 『Why is this so?』 The gatekeeper replied, 『The Buddha is preaching to the gods of the Pure Light Heaven, and ordinary people are not allowed to participate.』

得預會。」又問：「汝何賢聖，居此守門？」對曰：「我即增長天王，故守南門。」王自惟曰：「我去西門應恐得入。」既至於彼亦不得入，王又審問：「何故如是？」對復如前。又問：「汝何賢聖？」答曰：「我是廣目天王。」凈飯王長息嘆曰：「聖凡相隔，雖近至遠。」既心切見佛，更往北門，至彼同前止不令入。王即厲聲謂守門者曰：「賢聖勿是北方天王否？」對曰：「我即毗沙門也。」時凈飯王聞此語已迨將悶絕，又復思惟：「我雖至親今則疏遠，我親分別從此泯滅。」於是世尊知無分別，又察情極，若不時見恐致無常；佛以神力變樓臺殿閣乃至垣墻，悉成玻璃清凈映徹，內外相睹無所障礙。王得見佛心極歡喜，即便禮拜於一面坐。

爾時世尊種種方便化其父王，令無我心及除分別，即為廣說苦、集、滅、道四聖諦法。王得聞已，所有身見如二十山峰，以金剛智破滅無餘，便證須陀洹果。王思念曰：「我今所證，非天、非仙、非父、非母，亦非親愛一切眷屬之所獲得，當從如來慈孝所致。」又復思惟：「我於過去輪迴生死，骨聚如山血淚成海，或復墮落諸惡趣中，今日乃入解脫門預于聖道。」又復言云：「善哉！世尊！往昔修行無數苦行，不顧身命為利眾生，我今更求殊勝天報。」佛即悲念：「王今云何求

【現代漢語翻譯】現代漢語譯本『可以預先參加法會。』又問：『您是哪位賢聖，在此守門？』回答說：『我即是增長天王，所以守衛南門。』國王自己想：『我到西門，應該可以進去吧。』到了那裡，仍然不能進入，國王又仔細詢問：『為什麼會這樣？』回答和之前一樣。又問：『您是哪位賢聖？』回答說：『我是廣目天王。』凈飯王長嘆一聲說：『聖人和凡人之間，雖然近在咫尺，卻如同遠隔天涯。』因為心中迫切想見到佛陀，又前往北門，到了那裡，和之前一樣被阻止，不讓進入。國王就厲聲對守門的人說：『賢聖莫非是北方天王嗎？』回答說：『我即是毗沙門。』這時，凈飯王聽到這話，幾乎要昏厥過去，又思量：『我雖然是至親，現在卻如此疏遠，我親近分別的念頭從此泯滅。』於是世尊知道他已沒有分別心，又觀察到他的情緒已經到了極點，如果不能及時相見，恐怕會發生意外；佛陀就用神力將樓臺殿閣乃至墻壁，都變成清凈透明的琉璃，內外可以互相看見，沒有任何障礙。國王見到佛陀，心中非常歡喜，立刻禮拜，在一旁坐下。這時，世尊用種種方便來教化他的父王，使他沒有我執和分別心，就為他廣泛地宣說了苦、集、滅、道四聖諦的法理。國王聽聞之後，所有身見如同二十座山峰，被金剛智慧徹底摧毀，便證得了須陀洹果。國王思念道：『我今天所證得的，不是天神、不是仙人、不是父母，也不是親愛的一切眷屬所能給予的，應當是從如來的慈悲孝道所致。』又思量道：『我在過去輪迴生死，骨頭堆積如山，血淚匯成大海，或者還墮落到各種惡道之中，今天才進入解脫之門，預先進入聖道。』又說道：『善哉！世尊！您往昔修行無數苦行，不顧惜自己的生命，爲了利益眾生，我今天卻還要求殊勝的天報。』佛陀就悲憫地想：『國王現在怎麼還要求

【English Translation】 English version 'to be able to attend the assembly in advance.' He further asked, 'Who are you, a virtuous sage, guarding this gate?' The reply was, 'I am Dhritarashtra (the Guardian King of the East), therefore I guard the south gate.' The king thought to himself, 'If I go to the west gate, I should be able to enter.' Upon arriving there, he was still unable to enter. The king then inquired carefully, 'Why is this so?' The reply was the same as before. He further asked, 'Who are you, a virtuous sage?' The reply was, 'I am Virupaksha (the Guardian King of the West).' King Suddhodana sighed deeply, saying, 'The distance between the holy and the mundane is vast, though they are close.' Because he was eager to see the Buddha, he went to the north gate. Upon arriving there, he was stopped as before and not allowed to enter. The king then sternly said to the gatekeeper, 'Virtuous sage, are you not the Northern Heavenly King?' The reply was, 'I am Vaishravana (the Guardian King of the North).' At this, King Suddhodana, upon hearing these words, nearly fainted. He then thought, 'Though I am his closest relative, now we are so distant. My attachment to distinctions is now extinguished.' Thereupon, the World Honored One, knowing that he had no more distinctions, and observing that his emotions had reached their peak, feared that if they did not meet soon, something untoward might happen. The Buddha then used his divine power to transform the towers, palaces, and even the walls into clear, transparent crystal, so that they could see each other without any obstruction. The king, upon seeing the Buddha, was extremely happy, immediately bowed, and sat to one side. At this time, the World Honored One used various skillful means to teach his father, the king, causing him to have no self-attachment and no distinctions. He then extensively explained the Four Noble Truths of suffering, its cause, its cessation, and the path. Upon hearing this, all of the king's views of self, like twenty mountain peaks, were completely destroyed by the diamond-like wisdom, and he attained the fruit of Srotapanna (stream-enterer). The king thought, 'What I have attained today is not from gods, immortals, parents, or any beloved relatives, but rather from the Buddha's compassion and filial piety.' He further thought, 'In the past, I have transmigrated through countless lives, my bones piled up like mountains, my blood and tears formed an ocean, and I have even fallen into various evil realms. Today, I have entered the gate of liberation and am among the holy path.' He also said, 'Excellent! World Honored One! In the past, you practiced countless austerities, disregarding your own life for the benefit of all beings, yet today I still seek superior heavenly rewards.' The Buddha then thought with compassion, 'Why does the king now seek

斯報也？」時凈飯王即從座起，合掌頂禮白世尊言：「今欲請佛及諸聖眾，於我宮中來晨受食，唯愿大慈咸垂降赴。」佛即默然。

王知許已禮謝而歸。才至宮中詔白凈飯王，告而言曰：「我已證道，不樂王位，汝受灌頂代我理國。」白凈飯王問：「何時證耶？」答曰：「適於你也(二合)誐嚕馱林聞法得證。」白凈飯王曰：「世尊初到彼林我已得證，王云代位，我實不能。」又詔斛飯王曰：「汝可灌頂代我理國。」對曰：「我于梵現林中聞法證果，所言代位，誠不樂也。」又謂甘露飯王曰：「汝受灌頂代我理國。」對曰：「我于嚕呬多迦林聞法證果，今亦不樂處王位也。」凈飯王曰：「若如是者，當令何人守宗社也？」諸王咸言：「釋族之中有賢德者，可令守之。」議事已畢。

凈飯王曰：「速令所司辦造種種珍饌飲食令極香美。」又敕潔凈內外除去葷穢，于正殿上當以清凈茵褥及上妙衣敷，置如來及聖眾坐位，復設香花及凈水瓶無使闕備。既至來晨遣使白佛：「今食已辦，請佛及眾同賜降臨。」

爾時世尊與諸聖眾前後圍繞，行詣王宮受食供養。佛至宮門，王與眷屬執爐焚香引世尊入。佛升座已，諸聖眾等次第就坐。時凈飯王與諸眷屬，禮拜問訊讚歎訖，即親手奉上種種飲食而伸供養。食畢澡漱，供心圓滿

【現代漢語翻譯】現代漢語譯本：『這是什麼報應呢？』當時，凈飯王立即從座位上起身，合掌向世尊頂禮，說道：『我今天想邀請佛陀和各位聖眾，明天早晨到我的宮中接受供養，希望您能慈悲降臨。』佛陀默然不語。凈飯王知道佛陀已經應允，便行禮感謝后返回宮中。剛到宮中，就詔告凈飯王，說道：『我已經證得道果，不貪戀王位，你接受灌頂，代替我治理國家。』凈飯王問：『您何時證得道果？』答道：『剛才在你也(二合)誐嚕馱林（意為：榕樹林）聽聞佛法而證得。』凈飯王說：『世尊初到那片樹林時，我已經證得道果，您說要我代替您治理國家，我實在不能接受。』又詔告斛飯王說：『你可以接受灌頂，代替我治理國家。』斛飯王回答說：『我在梵現林中聽聞佛法證得果位，您說要我代替您治理國家，我實在不樂意。』又對甘露飯王說：『你接受灌頂，代替我治理國家。』甘露飯王回答說：『我在嚕呬多迦林（意為：紅花林）聽聞佛法證得果位，現在也不喜歡處在王位上。』凈飯王說：『如果這樣，應當讓誰來守護宗廟社稷呢？』各位王子都說：『釋迦族中如果有賢德之人，可以讓他來守護。』商議完畢。凈飯王說：『快讓有關部門準備各種珍貴的美味佳餚，務必做到香美可口。』又命令內外打掃乾淨，清除葷腥污穢，在正殿上鋪設乾淨的茵褥和上好的衣服，設定如來和聖眾的座位，還要準備香花和凈水瓶，不要有所缺失。到了第二天早晨，派使者稟告佛陀：『現在齋飯已經準備好了，請佛陀和各位聖眾一同降臨。』這時，世尊與各位聖眾前後圍繞，前往王宮接受供養。佛陀到達宮門時，凈飯王和眷屬手持香爐焚香，引導世尊進入。佛陀升座后，各位聖眾依次就坐。當時，凈飯王和眷屬禮拜問候讚歎完畢，就親自奉上各種飲食進行供養。用齋完畢，洗漱完畢，供養的心意圓滿。

【English Translation】 English version: 'What is this retribution?' At that time, King Suddhodana immediately rose from his seat, put his palms together, bowed to the World Honored One, and said, 'Today, I wish to invite the Buddha and all the holy assembly to come to my palace for a meal tomorrow morning. I hope you will mercifully descend.' The Buddha remained silent. King Suddhodana knew that the Buddha had agreed, so he bowed in gratitude and returned to the palace. As soon as he arrived at the palace, he announced to King Suddhodana, saying, 'I have attained enlightenment and do not desire the throne. You should receive the coronation and rule the country in my place.' King Suddhodana asked, 'When did you attain enlightenment?' He replied, 'Just now, in the Nyagrodha Grove (meaning: Banyan Tree Grove), I attained enlightenment by hearing the Dharma.' King Suddhodana said, 'When the World Honored One first arrived at that grove, I had already attained enlightenment. You say that I should take your place to rule the country, but I really cannot accept it.' He then announced to King Dronodana, saying, 'You can receive the coronation and rule the country in my place.' King Dronodana replied, 'I attained enlightenment by hearing the Dharma in the Brahma-present Grove. As for taking your place, I am truly unwilling.' He then said to King Amritodana, 'You should receive the coronation and rule the country in my place.' King Amritodana replied, 'I attained enlightenment by hearing the Dharma in the Rohita Grove (meaning: Red Flower Grove), and now I also do not desire to be on the throne.' King Suddhodana said, 'If that is the case, who should guard the ancestral temples and the state?' All the princes said, 'If there is a virtuous person among the Shakya clan, he can be made to guard it.' The discussion was concluded. King Suddhodana said, 'Quickly have the relevant departments prepare all kinds of precious and delicious food, making sure it is fragrant and delicious.' He also ordered that the inside and outside be cleaned, removing all meat and filth. In the main hall, clean mats and fine clothes should be laid out, and seats should be set up for the Tathagata and the holy assembly. Fragrant flowers and clean water bottles should also be prepared, without any omissions. The next morning, he sent a messenger to inform the Buddha, 'Now the meal is ready. Please, Buddha and the holy assembly, come together.' At this time, the World Honored One, surrounded by the holy assembly, went to the palace to receive the offerings. When the Buddha arrived at the palace gate, King Suddhodana and his family held incense burners and led the World Honored One inside. After the Buddha ascended the seat, the holy assembly sat down in order. Then, King Suddhodana and his family bowed, greeted, and praised the Buddha. They then personally offered various foods as offerings. After the meal was finished and they had washed, the offering was complete.

。時凈飯王即取金瓶灌世尊手，白言：「奉施你也(二合)誐嚕馱林精舍，愿佛隨意。」瓶水出時有五功德聲。佛亦施愿云：「以所施福，王及釋族，一切所求，隨意獲得。」王及眷屬聞是語已，歡喜踴躍禮佛而退，佛及聖眾回還精舍。

後於一日世尊覆在王宮受食，王之眷屬互相謂曰：「今世尊左右皆是耆年，善相威儀誠堪仰重，然侍奉世尊未為允當；可於釋族選其年少有賢善者，便令出家侍佛左右，貴得相稱。」時凈飯王敕下親族內外臣佐：「今一切義成舍轉輪王位，苦行修習為大法王，宜各選其賢子舍令出家侍從世尊，以成其美。」

時斛飯王有二子，一名阿你嚕馱；二名摩賀曩摩。彼摩賀曩摩能理王務，然貪財利；阿你嚕馱常處宮中隨意受樂。時斛飯王以敕旨宣下，乃呼摩賀曩摩：「汝可出家以奉王命。」子曰：「我不出家，彼阿你嚕馱常在宮中受其快樂，可令出家。」父言：「彼子福德汝勿指陳。」子曰：「此是父母愛憐所許，若實有福，當可試驗。」父曰：「當何試驗？」子曰：「常式送食，今可空盤送之；若其有福，食自然出。」父即對面封以空盤，令宮嬪送之。誡曰：「若問何食，但對種種在內。」

時天帝釋觀知此事，阿你嚕馱昔曾以食供辟支佛，今日云何令其無食？乃化種種珍美品饌滿彼

【現代漢語翻譯】現代漢語譯本：當時，凈飯王拿起金瓶，往世尊手上灌水，說道：『我將這誐嚕馱林精舍奉獻給您，愿佛隨意使用。』瓶中水流出時，發出五種功德之聲。佛也施愿說：『以您所施的福德，愿國王和釋迦族，一切所求，都能如意獲得。』國王和眷屬聽了這話，歡喜雀躍，禮拜佛後退下，佛和聖眾返回精舍。後來有一天，世尊又在王宮接受供養，國王的眷屬們互相說道：『現在世尊左右都是年長的，德高望重，儀態莊嚴，確實令人敬仰，但侍奉世尊的人還不夠合適；應該在釋迦族中挑選年輕而賢善的人，讓他們出家侍奉佛陀左右，才顯得相稱。』當時，凈飯王下令給親族內外臣佐：『現在一切義成（悉達多）捨棄轉輪王的地位，苦行修習成為大法王，應該各自選出賢能的兒子，讓他們出家侍奉世尊，以成就美事。』當時，斛飯王有兩個兒子，一個叫阿你嚕馱（無滅），一個叫摩賀曩摩（大名）。那摩賀曩摩能處理王室事務，但貪圖財利；阿你嚕馱常在宮中隨意享樂。當時，斛飯王將敕令傳達下去，就叫來摩賀曩摩說：『你可以出家以奉王命。』兒子說：『我不出家，那阿你嚕馱常在宮中享受快樂，應該讓他出家。』父親說：『那個兒子的福德你不要指責。』兒子說：『這是父母愛憐所允許的，如果他真的有福，應當可以試驗。』父親說：『要如何試驗？』兒子說：『按照慣例送飯，現在可以送空盤子去；如果他有福，食物自然會出現。』父親就當面封上空盤，讓宮嬪送去。告誡說：『如果問是什麼食物，就回答說各種食物都在裡面。』當時，天帝釋觀察到這件事，阿你嚕馱過去曾用食物供養辟支佛，今天怎麼能讓他沒有食物呢？於是化現各種珍貴美味的食物，裝滿那個盤子。

【English Translation】 English version: At that time, King Śuddhodana took a golden vase and poured water onto the hands of the World Honored One, saying, 'I offer this Nigrodha Grove Monastery to you, may the Buddha use it as he pleases.' When the water flowed from the vase, there were five sounds of merit. The Buddha also bestowed a blessing, saying, 'With the merit of your offering, may the king and the Śākya clan obtain all that they desire.' The king and his family, hearing these words, rejoiced and bowed to the Buddha before retreating, and the Buddha and the holy assembly returned to the monastery. Later, one day, the World Honored One was again receiving food in the royal palace, and the king's family members said to each other, 'Now, those on the left and right of the World Honored One are all elderly, virtuous, and dignified, truly worthy of respect, but those who serve the World Honored One are not yet suitable; we should select young and virtuous members of the Śākya clan to leave home and serve the Buddha, so that it is more fitting.' At that time, King Śuddhodana ordered his relatives, inner and outer ministers, 'Now that Sarvārthasiddha (Siddhartha) has given up the position of a Chakravartin king and is practicing asceticism to become a Dharma King, each of you should select your virtuous sons to leave home and serve the World Honored One, so that it is a beautiful thing.' At that time, King Dronodana had two sons, one named Anuruddha (Non-Destruction) and the other named Mahānāma (Great Name). Mahānāma was capable of managing royal affairs, but he was greedy for wealth; Anuruddha was always in the palace enjoying himself. At that time, King Dronodana issued the decree and called Mahānāma, saying, 'You may leave home to fulfill the king's order.' The son said, 'I will not leave home, that Anuruddha is always enjoying himself in the palace, he should leave home.' The father said, 'Do not criticize that son's merit.' The son said, 'This is allowed by the love and affection of parents, if he truly has merit, it should be tested.' The father said, 'How should it be tested?' The son said, 'According to the usual practice of delivering food, now you can send an empty plate; if he has merit, food will naturally appear.' The father then sealed an empty plate in front of him and had a palace lady send it. He warned, 'If asked what food it is, just say that all kinds of food are inside.' At that time, Śakra, the lord of the gods, observed this matter, Anuruddha had previously offered food to a Pratyekabuddha, how could he be left without food today? So he transformed various precious and delicious foods to fill the plate.

空盤。女使至彼，阿你嚕馱問言：「何物？」宮嬪心嗔，不依誡敕答言：「無物。」阿你嚕馱即思念曰：「父母云何送空盤耶？」乃開封視之，異饌滿中人所罕見，馨香馚馥園苑皆滿。阿你嚕馱意亦深怪，問彼女言：「本有食耶？本空盤耶？」女曰：「空盤。」遂卻以此食奉上父母。父母見食亦大驚怪，又以此食示摩賀曩摩：「汝看此食，是彼化出。彼阿嚕馱人皆愛樂，我言大福非汝等力，汝初不信，今已驗知。」摩賀曩摩白父母言：「彼既大福可令出家，我今無福非出家者。」父母即謂阿你嚕馱曰：「王今有敕，汝出家否？」對曰：「出家有何利益？在家有何過失？」父母言：「出家之人當證涅槃，可受天上人間第一供養。若人在家、出家，真實離欲，亦得天上人間供養；若是在家妄稱出家，當感三惡道報。」對曰：「出家在家得利失利我已曉了，今欲出家，上副王命。」父母告曰：「汝言大善。」

時阿你嚕馱有一同年，名曰賢王，最相知見，乃往彼處而相告白。至賢王門方聞品琴，又值絃斷五音不足，阿你嚕馱擅琴之聲止立不進，待其調品令人入報。賢王請入，謂阿你嚕馱曰：「汝來何時？」答曰：「琴絃初斷我已到門，待其調品方令入報。」賢王稱善執手請坐：「汝今何來？」對曰：「凈飯王有敕，令釋族

【現代漢語翻譯】現代漢語譯本空盤送到了。女僕到了那裡，阿你嚕馱（Aniruddha）問道：『這是什麼？』宮女心生嗔怒，不按照吩咐回答說：『什麼也沒有。』阿你嚕馱心想：『父母怎麼會送來空盤呢？』於是打開封口檢視，發現裡面裝滿了奇異的食物，是人們罕見的，香氣濃郁，整個園林都充滿了香味。阿你嚕馱心中也感到非常奇怪，問那女僕說：『本來就有食物嗎？還是本來就是空盤？』女僕說：『是空盤。』於是就把這些食物拿去獻給父母。父母看到食物也大吃一驚，又把這些食物給摩訶那摩（Mahānāma）看：『你看這些食物，是阿你嚕馱變出來的。他這個人大家都喜歡，我說他有大福報，你們不相信，現在已經驗證了。』摩訶那摩對父母說：『他既然有大福報，可以讓他出家，我沒有福報，不是出家的人。』父母就對阿你嚕馱說：『國王現在有旨意，你出家嗎？』阿你嚕馱回答說：『出家有什麼好處？在家有什麼過失？』父母說：『出家的人應當證得涅槃（Nirvana），可以接受天上人間第一的供養。如果在家或出家的人，真正地斷除慾望，也能得到天上人間的供養；如果在家卻妄稱出家，會感召三惡道的果報。』阿你嚕馱回答說：『出家和在家的利益和過失我已經明白了，現在想要出家，以順應國王的旨意。』父母告訴他說：『你說得很好。』當時，阿你嚕馱有一個同齡的朋友，名叫賢王，兩人非常要好，於是阿你嚕馱就去賢王那裡告訴他這件事。到了賢王的門前，正好聽到彈琴的聲音，又遇到琴絃斷了，五音不全。阿你嚕馱擅長琴聲，就停下來沒有進去，等待他調好琴絃，讓人進去通報。賢王請他進去，問阿你嚕馱說：『你什麼時候來的？』阿你嚕馱回答說：『琴絃剛斷的時候我就到了門前，等待你調好琴絃才讓人通報。』賢王稱讚說好，握著他的手請他坐下，問道：『你今天來這裡做什麼？』阿你嚕馱回答說：『凈飯王（Śuddhodana）有旨意，讓釋迦族（Śākya）

【English Translation】 English version An empty plate was sent. When the maid arrived there, Aniruddha asked, 'What is this?' The palace woman, feeling angry, did not answer according to the instructions, saying, 'Nothing.' Aniruddha thought, 'How could my parents send an empty plate?' So he opened the seal and looked, and found it filled with unusual food, rare to see, with a rich fragrance that filled the entire garden. Aniruddha was also very surprised and asked the maid, 'Was there food originally? Or was it originally an empty plate?' The maid said, 'It was an empty plate.' Then he took the food to offer to his parents. His parents were also greatly surprised to see the food, and they showed the food to Mahānāma: 'Look at this food, it was transformed by Aniruddha. Everyone loves him, and I said he has great merit, but you didn't believe it, and now it has been proven.' Mahānāma said to his parents, 'Since he has great merit, he can become a monk, I have no merit, I am not one to become a monk.' Then his parents said to Aniruddha, 'The king now has an order, will you become a monk?' Aniruddha replied, 'What are the benefits of becoming a monk? What are the faults of staying at home?' His parents said, 'Those who become monks should attain Nirvana, and can receive the highest offerings in heaven and the human world. If a person, whether at home or a monk, truly abandons desire, they can also receive offerings in heaven and the human world; if one is at home but falsely claims to be a monk, they will experience the retribution of the three evil realms.' Aniruddha replied, 'I already understand the benefits and faults of being a monk and staying at home, and now I want to become a monk, to comply with the king's order.' His parents told him, 'What you say is very good.' At that time, Aniruddha had a friend of the same age named King Virtuous, and they were very close. So Aniruddha went to King Virtuous to tell him about this matter. When he arrived at King Virtuous's gate, he happened to hear the sound of playing the lute, and then the lute string broke, and the five notes were incomplete. Aniruddha was skilled in the sound of the lute, so he stopped and did not go in, waiting for him to tune the strings, and then had someone go in to report. King Virtuous invited him in and asked Aniruddha, 'When did you arrive?' Aniruddha replied, 'I arrived at the gate when the lute string just broke, and waited for you to tune the strings before having someone report.' King Virtuous praised him and held his hand, inviting him to sit down, and asked, 'What brings you here today?' Aniruddha replied, 'King Śuddhodana has an order, to have the Śākya clan

出家，意欲眷屬侍佛左右，以汝慕善故來相報。」賢王曰：「敕旨才下尋亦便知，汝既出家我亦同往，汝可今夜宿於我舍。」阿你嚕馱隨言即止。賢王令人為敷臥處，至夜眠睡無少安樂。明晨相見，賢王問言：「得安睡否？」報言：「不得安睡。」又問：「何故如是？」對曰：「床所鋪者病觸之衣，是以令我不獲安寢。」賢王即喚所司侍人，問其緣由自何而得？對曰：「王初生時敷設余長，后因疾患曾已受用。」賢王嘆曰：「善哉！釋族生此異子。」又言：「我出家者，提婆達多次當王位。」乃令左右呼提婆達多。到已問言：「我等奉敕咸去出家，未委汝今當何所作？」時提婆達多私自唸曰：「若或我言不出家者，即令賢王亦不出家。」便以誑言：「我亦出家。」

時彼賢王速以公文奏凈飯王，王乃下敕告示內外：「今賢王、阿你嚕馱及提婆達多等，釋種五百人出家，咸可知悉。」敕出之後中外歡喜，唯提婆達多獨自苦惱，意云：「本作方便欲令賢王出家，今或違言有妄語過，使我將來不得王位。」於是剛忍隨眾出家。

時凈飯王欲令後代知族尊貴，宣告內外，凡是街衢迨及城隍，一切嚴飾皆使殊勝，布以凈土灑以香水；復排幢幡、傘蓋、散花燒香，以擬賢王等五百釋種出家經過；彼釋種等各各父母，于衢路側及

【現代漢語翻譯】現代漢語譯本：『出家，是想讓眷屬侍奉在佛陀左右，因為你仰慕善法，所以來告訴你。』賢王說：『詔令剛下我就知道了，既然你出家，我也一同前往，你今晚可以住在我這裡。』阿你嚕馱（Aniruddha）聽從他的話就留下了。賢王讓人鋪設床鋪，但到了晚上，他卻睡得不安穩。第二天早上見面時，賢王問：『睡得安穩嗎？』阿你嚕馱回答說：『睡不安穩。』又問：『為什麼會這樣？』回答說：『床上鋪的是生病時接觸過的衣服，所以讓我無法安睡。』賢王立刻叫來主管侍從，問他們這衣服是從哪裡來的？侍從回答說：『這是大王您出生時鋪設的剩餘部分，後來因為生病曾經用過。』賢王感嘆道：『太好了！釋迦族竟然生出這樣的奇人。』又說：『我出家后，提婆達多（Devadatta）將繼承王位。』於是命令左右叫來提婆達多。提婆達多到后，賢王問：『我們奉詔都要出家，不知道你現在打算做什麼？』當時提婆達多心裡暗想：『如果我說不出家，就會讓賢王也不出家。』於是就用謊言說：『我也出家。』當時賢王迅速用公文上奏凈飯王（Suddhodana），凈飯王就下令通告內外：『現在賢王、阿你嚕馱以及提婆達多等，釋迦族五百人出家，大家都知道了。』詔令發出后，內外都非常高興，只有提婆達多獨自苦惱，心裡想：『本來是想用方便法讓賢王出家，現在如果違背諾言，就有妄語的過失，使我將來不能得到王位。』於是就勉強忍耐著，跟隨眾人出家。當時凈飯王想讓後代知道釋迦族的尊貴，就通告內外，凡是街道和城墻，都全部裝飾得非常殊勝，鋪上凈土，灑上香水；又排列幢幡、傘蓋，散花燒香，用來迎接賢王等五百釋迦族人出家經過；那些釋迦族人的父母，在道路兩旁和

【English Translation】 English version: 『To renounce the world, with the intention of having family members attend to the Buddha's side, I come to inform you because of your admiration for goodness.』 The wise king said, 『I knew as soon as the decree was issued. Since you are renouncing the world, I will go with you. You may stay in my residence tonight.』 Aniruddha followed his words and stayed. The wise king had a bed prepared, but he could not sleep peacefully that night. The next morning, when they met, the wise king asked, 『Did you sleep well?』 Aniruddha replied, 『I did not sleep well.』 He asked again, 『Why is that?』 He answered, 『The bedding was made of clothes that had been touched by illness, which is why I could not sleep peacefully.』 The wise king immediately called the attending servants and asked where the clothes came from. The servants replied, 『These are the remnants of the bedding used when Your Majesty was born, which were later used when you were ill.』 The wise king exclaimed, 『Excellent! The Shakya clan has produced such an extraordinary person.』 He also said, 『After I renounce the world, Devadatta will inherit the throne.』 He then ordered his attendants to summon Devadatta. When Devadatta arrived, the wise king asked, 『We are all renouncing the world by decree. I do not know what you plan to do now?』 At that time, Devadatta thought to himself, 『If I say I am not renouncing the world, it will cause the wise king not to renounce the world either.』 So he lied and said, 『I am also renouncing the world.』 At that time, the wise king quickly sent an official document to King Suddhodana, who then issued a decree to inform everyone inside and outside the palace: 『Now the wise king, Aniruddha, and Devadatta, along with five hundred members of the Shakya clan, are renouncing the world. Let everyone know.』 After the decree was issued, everyone inside and outside the palace was delighted, except for Devadatta, who was troubled. He thought, 『Originally, I intended to use a skillful means to make the wise king renounce the world. Now, if I go back on my word, I will have committed the fault of lying, which will prevent me from obtaining the throne in the future.』 So he reluctantly endured and followed the others to renounce the world. At that time, King Suddhodana wanted to let future generations know the nobility of the Shakya clan, so he announced to everyone inside and outside the palace that all the streets and city walls should be decorated to be exceptionally magnificent. They were to be covered with clean earth and sprinkled with fragrant water. They were also to arrange banners, canopies, scatter flowers, and burn incense to welcome the wise king and the five hundred members of the Shakya clan as they passed by on their way to renounce the world. The parents of those Shakya clan members were on both sides of the road and

城門首，敷設觀看，亦命相師各相其子，誰可出家？誰當不可？賢王先出，相師稱歎：「此若出家必證聖道。」阿你嚕馱次行出城，相師亦云：「得聖非久。」提婆達多出至城門，頭上寶冠忽然墮地，相師見已，「此惡業人，定入地獄。」又不善人名曰海壽，才到門際驢作惡聲，相者知之：「此有口業曾謗聲聞，當來果熟定墮惡趣。」烏波難陀次出，乘象方至門首瓔珞墮地，乃自下象親手收取。相師言曰：「此鄙吝人，當入地獄。」如是五百釋種各各出已，相師皆見，咸以善惡具告父母。

時釋眾等出迦毗羅城，復遊園苑次至佛處，各各白佛云求出家。世尊思惟：「今此釋眾雖求出家，有志樂者，有不樂者。」佛以四法度為苾芻。時凈飯王有承事人，名烏波梨，善能剃髮，王即遣與釋眾剃髮，既至彼處不肯與剃，乃作色煩惱又復悲泣。賢王問言：「何以如是？」烏波梨曰：「我奉一人，非眾所使，可寧捨命，發不能剃。」賢王諫曰：「勿作是言，汝奉王命非眾可使，此有善利請無煩惱。」賢王復以方便告釋眾曰：「汝等出家，寶冠妙衣及裝嚴具，今日已去咸無所用，都置一處與烏波梨，彼聞得者或可歡喜。」衣冠既集乃成大聚，時烏波梨即與剃髮。及睹釋眾各各年少舍其富貴，「我今卑族，何所戀耶？宜可棄彼恩愛

【現代漢語翻譯】現代漢語譯本：在城門前，人們鋪設場地觀看，也命令相師們各自為他們的兒子相面，看誰可以出家？誰不應該出家？賢王先出來，相師們稱讚說：『此人如果出家必定證得聖道。』阿你嚕馱接著走出城門，相師也說：『他得聖道為時不遠。』提婆達多走到城門時，頭上的寶冠忽然掉在地上，相師看到后說：『此人惡業深重，必定墮入地獄。』又有一個不善之人名叫海壽，剛到門口驢就發出難聽的聲音，相師知道后說：『此人有口業，曾經誹謗聲聞，將來果報成熟必定墮入惡道。』烏波難陀接著出來，他騎著像剛到門口瓔珞就掉在地上，於是他自己下象親手撿起。相師說：『此人吝嗇鄙陋，應當墮入地獄。』像這樣五百釋迦族人各自出來后，相師們都看到了，把他們的善惡情況都告訴了他們的父母。當時釋迦族人等離開迦毗羅城，又遊覽園林，接著來到佛陀所在的地方，各自向佛陀稟告說請求出家。世尊心想：『現在這些釋迦族人雖然請求出家，但有真心樂意的，也有不樂意的。』佛陀用四種方法來度化他們成為比丘。當時凈飯王有一個侍從，名叫烏波梨，很擅長剃髮，國王就派他給釋迦族人剃髮，他到了那裡卻不肯給他們剃髮，於是表現出煩惱和悲傷。賢王問他說：『為什麼這樣？』烏波梨說：『我只侍奉一個人，不是眾人所使喚的，寧可捨棄性命，也不能剃髮。』賢王勸他說：『不要這樣說，你奉的是國王的命令，不是眾人所使喚的，這有好處，請不要煩惱。』賢王又用方便法告訴釋迦族人說：『你們出家，寶冠、華麗的衣服和裝飾品，從今天起都用不著了，都放在一處給烏波梨，他聽到得到這些或許會高興。』衣服和冠飾聚集起來，形成一大堆，這時烏波梨就給他們剃髮。看到釋迦族人個個年輕，捨棄富貴，心想：『我現在是卑賤的種族，還有什麼可留戀的呢？應該捨棄恩愛。』

【English Translation】 English version: At the city gate, a viewing area was set up, and fortune tellers were also ordered to examine their sons, to see who could leave home and who should not. The virtuous king came out first, and the fortune tellers praised him, saying, 'If this one leaves home, he will surely attain the holy path.' Aniruddha came out of the city gate next, and the fortune tellers also said, 'It won't be long before he attains holiness.' When Devadatta came to the city gate, the jeweled crown on his head suddenly fell to the ground. Upon seeing this, the fortune tellers said, 'This person has evil karma and will surely fall into hell.' There was also an unkind person named Hai Shou. As soon as he reached the gate, a donkey made a terrible noise. The fortune tellers knew, 'This person has verbal karma, having slandered the Sravakas, and when the consequences ripen, he will surely fall into evil realms.' Upali came out next. As he rode an elephant to the gate, his necklace fell to the ground, and he dismounted to pick it up himself. The fortune tellers said, 'This stingy person will fall into hell.' After the five hundred Sakya clan members had each come out, the fortune tellers saw them all and told their parents about their good and bad qualities. At that time, the Sakya clan members left Kapilavastu and visited the gardens, then came to where the Buddha was. They each told the Buddha that they wished to leave home. The World Honored One thought, 'Although these Sakya clan members are asking to leave home, some are truly willing, and some are not.' The Buddha used four methods to ordain them as Bhikkhus. At that time, King Suddhodana had a servant named Upali, who was skilled at shaving hair. The king sent him to shave the hair of the Sakya clan members. When he arrived, he refused to shave them, showing distress and weeping. The virtuous king asked him, 'Why is this so?' Upali said, 'I serve only one person, not the masses. I would rather give up my life than shave their hair.' The virtuous king advised him, 'Do not say such things. You are following the king's order, not the masses. This is beneficial, please do not be distressed.' The virtuous king then used an expedient method to tell the Sakya clan members, 'When you leave home, your jeweled crowns, fine clothes, and ornaments will no longer be needed. Put them all in one place for Upali. Perhaps he will be happy to receive them.' When the clothes and crowns were gathered, they formed a large pile. Then Upali shaved their hair. Seeing that the Sakya clan members were all young and had given up their wealth, he thought, 'I am now of a lowly class, what is there for me to cling to? I should abandon affection.'

去離煩惱，免其輪迴生滅之患。」於是榰頤再三忖度。尊者舍利弗見而問曰：「汝何榰頤？似有不樂？」答言：「非是不樂，有所思念。」具以情實告舍利弗。舍利弗謂曰：「世尊度脫非間尊卑，今正是時，宜其猛利。」世尊預知專期根熟，舍利弗將烏波梨來至佛前，五體投地伸其禮敬，白言：「世尊！今烏波梨欲于正法出家，愿佛哀愍。」佛告烏波梨言：「汝得梵行。」世尊言訖，鬚髮自落袈裟著身，后七日中鬚髮再出，威儀庠序如百臘苾芻，自說伽陀曰：

「我今于如來，　　正法求出家，佛言得梵行，　　鬚髮尋自落，袈裟亦著身；　　此即從善本，今日方成熟，　　故我為苾芻。」

爾時世尊告大眾言：「今出家者，可依夏臘次第守其尊卑，乃至未來禮不得闕。」於是烏波梨平視諸釋。時彼賢王次第禮眾，至烏波梨前不肯禮拜，來白世尊：「今烏波梨是承事人，今我禮者是不順也。」佛言：「汝既出家當除我相，彼是上臘宜伸禮敬。」賢王才禮，地六振動。次提婆達多亦不肯禮，又來白佛。佛言：「出家之人當除我相，彼是上臘宜可禮足。」於是諸釋無不禮者。諸苾芻等各各心疑：「今賢王禮拜，地六種動，有何因緣？唯愿世尊，解諸疑網。」

佛言：「過去世時此閻浮提波羅奈國，有王統御，

【現代漢語翻譯】現代漢語譯本：『去除煩惱，免除輪迴生死的憂患。』於是榰頤再三思量。尊者舍利弗看見他，問道：『你為何榰頤？似乎有些不高興？』他回答說：『並非不高興，只是有所思慮。』他將實情告訴了舍利弗。舍利弗對他說：『世尊度化眾生不分尊卑，現在正是時候，應該勇猛精進。』世尊預知烏波梨的根基已經成熟，舍利弗便帶烏波梨來到佛前，五體投地行禮，說道：『世尊！現在烏波梨想要在正法中出家，希望佛陀慈悲憐憫。』佛陀告訴烏波梨說：『你得梵行。』世尊說完，他的鬚髮自然脫落，袈裟穿在身上，七天之後鬚髮再次長出，威儀莊嚴如同百歲比丘，他自己說偈頌道：『我今在如來面前，爲了正法求出家，佛陀說我得梵行，鬚髮隨即自然脫落，袈裟也穿在身上；這都是從善根而來，今日才得以成熟，所以我成為比丘。』當時世尊告訴大眾說：『現在出家的人，可以按照受戒的年資來排列尊卑，乃至未來都不能缺少禮儀。』於是烏波梨平視各位釋迦族人。當時賢王依次向眾人行禮，到了烏波梨面前卻不肯禮拜，來告訴世尊說：『現在烏波梨是服侍的人，我向他禮拜是不合規矩的。』佛陀說：『你既然出家就應當去除我相，他是年長的，應該向他行禮。』賢王剛一禮拜，大地六種震動。接著提婆達多也不肯禮拜，又來告訴佛陀。佛陀說：『出家的人應當去除我相，他是年長的，應該向他禮拜。』於是各位釋迦族人沒有不禮拜的。各位比丘心中疑惑：『現在賢王禮拜，大地六種震動，這是什麼因緣？希望世尊能夠解開我們的疑惑。』佛陀說：『過去世時，這個閻浮提的波羅奈國，有一位國王統治，』

【English Translation】 English version: 『To be free from afflictions and avoid the suffering of the cycle of birth and death.』 Thereupon, Upali pondered this repeatedly. The Venerable Sariputra, seeing him, asked: 『Why are you, Upali, looking so troubled? It seems you are unhappy?』 He replied: 『It is not unhappiness, but I have something on my mind.』 He told Sariputra the truth of the matter. Sariputra said to him: 『The World Honored One liberates beings without distinction of rank, now is the right time, you should be vigorous.』 The World Honored One, knowing that Upali』s roots were ripe, Sariputra brought Upali before the Buddha, prostrated himself with his five limbs touching the ground, and said: 『World Honored One! Now Upali wishes to leave home in the Right Dharma, may the Buddha have compassion.』 The Buddha told Upali: 『You have attained the Brahmacarya (holy life).』 As soon as the World Honored One finished speaking, his hair and beard fell off by themselves, and a robe appeared on his body. After seven days, his hair and beard grew back again, his demeanor was dignified like a hundred-year-old Bhikshu (monk). He himself spoke a verse: 『I now, before the Tathagata, seek to leave home for the Right Dharma, the Buddha said I have attained the Brahmacarya, my hair and beard immediately fell off by themselves, and a robe also appeared on my body; this is all from good roots, which have matured today, therefore I am a Bhikshu.』 At that time, the World Honored One told the assembly: 『Those who leave home now should follow the order of seniority based on the years of their monastic life, and even in the future, the proper etiquette should not be lacking.』 Thereupon, Upali looked at all the Shakya clan members with equanimity. At that time, the noble king paid respects to the assembly in order, but when he came before Upali, he refused to bow, and came to tell the World Honored One: 『Now Upali is a servant, it is not proper for me to bow to him.』 The Buddha said: 『Since you have left home, you should eliminate the concept of self, he is senior, you should pay him respect.』 As soon as the noble king bowed, the earth shook in six ways. Then Devadatta also refused to bow, and came to tell the Buddha. The Buddha said: 『Those who have left home should eliminate the concept of self, he is senior, you should pay him respect.』 Thereupon, all the Shakya clan members bowed. The Bhikshus were all doubtful: 『Now that the noble king bowed, the earth shook in six ways, what is the cause of this? We hope the World Honored One can resolve our doubts.』 The Buddha said: 『In the past, in this Jambudvipa (world), in the country of Varanasi, there was a king who ruled,』

名曰梵壽，國界豐盛人民快樂。時彼城中有一娼女，名跋捺啰，色相端嚴人所愛羨。有一男子，名孫那啰摩拏嚩迦，往彼女處言意相慕；女即報云：『備五百金錢可來相見。』是人貧匱莫副所言，別以方便而親附之，遂移居相鄰時奉花果，后因節序男女作樂，嚴身戴花各炫其美。時跋捺啰起思念曰：『孫那啰摩拏嚩迦，彼人若來共作喜樂。』須臾來至。女即喜曰：『可取花來與汝作樂。』孫那啰摩拏嚩迦此日有事，心極煩惱通宵無睡，及天將曉熟寐不覺，眾人取花好者已盡，乃得尸利沙花。將與彼女，彼女不悅，即說偈言：

「『戒不精進業，　　怠墮重睡眠；眾採好花去，　　得尸利沙花。』

「又復告言：『汝求別花。』時初秋月暑氣猶郁，乃再去尋花，以至中午採花唱歌都不覺熱。值梵壽王入草詣林避熱，忽聞歌唱，令人尋求，見已呼來，乃謂之曰：『日光下照如火燒腦，云何歌唱都無所苦？』即以伽陀對曰：

「『我心迷故，　　非日不照；為事有少，　　故不知苦。』

「時王思惟：『此採花人能言。』乃留與語。王曰：『我出值熱來此求涼，汝可以言解我熱惱。』孫那啰摩拏嚩迦本有智慧所言稱旨，乃說征伐之利，投王心機。王聞嘆奇即忘熱惱，宣問大臣：『有于剎帝利灌頂王所假身命難者

【現代漢語翻譯】現代漢語譯本：

當時有一個名為梵壽（Brahmayu，意為梵天壽命）的國家，國界富饒，人民安樂。城中有一位名叫跋捺啰（Bhadra，意為賢善）的妓女，容貌端莊美麗，令人羨慕。有一位名叫孫那啰摩拏嚩迦（Sunaramana-vaka，意為悅意男子）的男子，前往她的住所表達愛慕之情。妓女回答說：『準備五百金錢就可以來相見。』這個人貧窮，無法滿足她的要求，就用其他方法接近她，搬到她家附近居住，時常送上花果。後來，因為節日，男女都出來遊玩作樂，打扮得漂漂亮亮，戴著鮮花，互相炫耀美麗。這時，跋捺啰心想：『如果孫那啰摩拏嚩迦能來一起玩樂就好了。』一會兒，他就來了。妓女高興地說：『可以拿花來和你一起玩樂。』孫那啰摩拏嚩迦這天因為有事，心中非常煩惱，整夜沒睡，等到天快亮時才睡著，沒有察覺。眾人把好的花都采走了，他只得到尸利沙花（Sirisa，一種樹的花）。他把花拿給妓女，妓女不高興，就說了偈語：

『戒律不精進，懈怠又貪睡；眾人採好花，你得尸利沙。

』又對他說：『你去求別的花吧。』當時正值初秋，暑氣仍然很重，他就又去尋找花，直到中午，採花唱歌，都不覺得熱。這時，梵壽王（Brahmayu，意為梵天壽命）到草地樹林中避暑，忽然聽到歌聲，就派人去尋找，見到他后，把他叫來，對他說：『太陽照耀，像火燒一樣，你為什麼唱歌都不覺得痛苦？』他就用伽陀回答說：

『我心迷亂，並非日不照；因為有事，所以不知苦。

』當時，國王心想：『這個採花人很會說話。』就留下來和他交談。國王說：『我出來避暑，來這裡尋求涼爽，你可以用言語解除我的煩惱。』孫那啰摩拏嚩迦本來就很有智慧，說的話都符合國王的心意，就說了征伐的利益，投合了國王的心思。國王聽了，讚歎稱奇，立刻忘記了炎熱，就問大臣：『有沒有像剎帝利（Ksatriya，意為武士）灌頂王那樣，可以為我捨棄生命的人？』現代漢語譯本：

當時，有一個名為梵壽（Brahmayu）的國家，國境富饒，人民安樂。那時，城裡有一位名叫跋捺啰（Bhadra）的妓女，容貌端莊美麗，令人羨慕。有一個男子，名叫孫那啰摩拏嚩迦（Sunaramana-vaka），去到她的住處，表達愛慕之情。妓女就說：『準備五百金錢就可以來相見。』這個人很貧窮，沒有錢，就用其他方法接近她，搬到她家附近住，時常送她花果。後來，因為節日，男女都出來玩樂，打扮得漂漂亮亮，戴著鮮花，互相炫耀美麗。這時，跋捺啰心想：『如果孫那啰摩拏嚩迦能來一起玩樂就好了。』一會兒，他就來了。妓女高興地說：『可以拿花來和你一起玩樂。』孫那啰摩拏嚩迦這天因為有事，心中非常煩惱，整夜沒睡，等到天快亮時才睡著，沒有察覺。眾人把好的花都采走了，他只得到尸利沙花（Sirisa）。他把花拿給妓女，妓女不高興，就說了偈語：

『戒律不精進，懈怠又貪睡；眾人採好花，你得尸利沙。

』又對他說：『你去求別的花吧。』當時正值初秋，暑氣仍然很重，他就又去尋找花，直到中午，採花唱歌，都不覺得熱。這時，梵壽王（Brahmayu）到草地樹林中避暑，忽然聽到歌聲，就派人去尋找，見到他后，把他叫來，對他說：『太陽照耀，像火燒一樣，你為什麼唱歌都不覺得痛苦？』他就用伽陀回答說：

『我心迷亂，並非日不照；因為有事，所以不知苦。

』當時，國王心想：『這個採花人很會說話。』就留下來和他交談。國王說：『我出來避暑，來這裡尋求涼爽，你可以用言語解除我的煩惱。』孫那啰摩拏嚩迦本來就很有智慧，說的話都符合國王的心意，就說了征伐的利益，投合了國王的心思。國王聽了，讚歎稱奇，立刻忘記了炎熱，就問大臣：『有沒有像剎帝利（Ksatriya）灌頂王那樣，可以為我捨棄生命的人？』

【English Translation】 English version:

At that time, there was a country named Brahmayu (meaning 'Brahma's life span'), its borders were prosperous, and its people were happy. In that city, there was a courtesan named Bhadra (meaning 'virtuous'), whose appearance was dignified and beautiful, admired by all. There was a man named Sunaramana-vaka (meaning 'pleasant man'), who went to her place expressing his affection. The courtesan replied, 'Prepare five hundred gold coins, and you may come to see me.' This man was poor and could not fulfill her request, so he used other means to approach her, moving to live nearby, and often offering her flowers and fruits. Later, because of a festival, men and women came out to play and make merry, dressing up beautifully, wearing flowers, and showing off their beauty. At this time, Bhadra thought, 'If Sunaramana-vaka could come and join in the fun.' Soon after, he arrived. The courtesan happily said, 'You can bring flowers and have fun with me.' Sunaramana-vaka had things to do that day, and his heart was very troubled, so he did not sleep all night. When it was almost dawn, he fell asleep without realizing it. The others had already taken all the good flowers, and he only got Sirisa flowers (a type of tree flower). He gave the flowers to the courtesan, but she was not pleased and spoke a verse:

'Those who are not diligent in precepts, Are lazy and love to sleep; Others have taken the good flowers, You get Sirisa flowers.'

She also said, 'Go and find other flowers.' At that time, it was early autumn, and the heat was still intense, so he went to look for flowers again. Until noon, he was picking flowers and singing, not feeling the heat. At this time, King Brahmayu (meaning 'Brahma's life span') went to the grass and forest to escape the heat. Suddenly, he heard singing, so he sent people to find him. After seeing him, he called him over and said, 'The sun is shining like fire burning the brain, why are you singing without feeling any pain?' He replied with a gatha:

'My mind is confused, It's not that the sun doesn't shine; Because I have things to do, I do not feel the pain.'

At that time, the king thought, 'This flower picker is eloquent.' So he stayed to talk with him. The king said, 'I came out to escape the heat and seek coolness here. You can use words to relieve my troubles.' Sunaramana-vaka was originally very wise, and his words were pleasing to the king. He spoke of the benefits of conquest, which suited the king's mind. The king listened, praised him as extraordinary, and immediately forgot the heat. He asked his ministers, 'Is there anyone like a Kshatriya (meaning 'warrior') crowned king who would give up his life for me?' English version:

At that time, there was a country named Brahmayu, its borders were prosperous, and its people were happy. In that city, there was a courtesan named Bhadra, whose appearance was dignified and beautiful, admired by all. There was a man named Sunaramana-vaka, who went to her place expressing his affection. The courtesan replied, 'Prepare five hundred gold coins, and you may come to see me.' This man was poor and could not fulfill her request, so he used other means to approach her, moving to live nearby, and often offering her flowers and fruits. Later, because of a festival, men and women came out to play and make merry, dressing up beautifully, wearing flowers, and showing off their beauty. At this time, Bhadra thought, 'If Sunaramana-vaka could come and join in the fun.' Soon after, he arrived. The courtesan happily said, 'You can bring flowers and have fun with me.' Sunaramana-vaka had things to do that day, and his heart was very troubled, so he did not sleep all night. When it was almost dawn, he fell asleep without realizing it. The others had already taken all the good flowers, and he only got Sirisa flowers. He gave the flowers to the courtesan, but she was not pleased and spoke a verse:

'Those who are not diligent in precepts, Are lazy and love to sleep; Others have taken the good flowers, You get Sirisa flowers.'

She also said, 'Go and find other flowers.' At that time, it was early autumn, and the heat was still intense, so he went to look for flowers again. Until noon, he was picking flowers and singing, not feeling the heat. At this time, King Brahmayu went to the grass and forest to escape the heat. Suddenly, he heard singing, so he sent people to find him. After seeing him, he called him over and said, 'The sun is shining like fire burning the brain, why are you singing without feeling any pain?' He replied with a gatha:

'My mind is confused, It's not that the sun doesn't shine; Because I have things to do, I do not feel the pain.'

At that time, the king thought, 'This flower picker is eloquent.' So he stayed to talk with him. The king said, 'I came out to escape the heat and seek coolness here. You can use words to relieve my troubles.' Sunaramana-vaka was originally very wise, and his words were pleasing to the king. He spoke of the benefits of conquest, which suited the king's mind. The king listened, praised him as extraordinary, and immediately forgot the heat. He asked his ministers, 'Is there anyone like a Kshatriya crowned king who would give up his life for me?'

，最上之賜，國有何典？』大臣對曰：『可與儲君。』即敕大臣冊居其位，告報內外準式備儀，禮赴春宮尊處儲貳，凡日受用無非珍寶，寢臥之所茵褥異常。孫那啰摩拏嚩迦私自惟曰：『儲君若此，尊極可知。』便起貪心欲謀大寶，才發斯念便自覺知：『我或如斯，堪云來報？』由是追悔寢不安處，乃施粗席臥于地上。至明旦已，王即遣使觀其動止，乃見孫那啰摩拏嚩迦臥于地上，速來白王：『此非儲君，乃賤人爾！』王曰：『何知？』具事上聞。王曰：『此大智人，非是賤士。』乃令詔來詢問其故。王曰：『夜不寢床臥于地者何意？』對曰：『貴非究竟，所以不樂。』王曰：『汝意如何？』『今欲出家。』王復言曰：『未知此事。云何出家？有何功德？』答言：『于寂靜處苦節修行，亦無聖師，亦不求侶，觀緣究理證獨覺菩提。』王即稱善放令出家。后證道果來至王前，于虛空中現神變相，王睹是事深生歸信，五體投地以伸敬禮，即說伽陀曰：

「『善哉智慧人，　　非惡業能系；求寂靜修行，　　證獨覺菩提。』

「說伽陀已。又復言云：『若有諸摩拏嚩迦，出家求道我即隨喜。』時有近臣名殑誐波羅，聞此偈已忻樂非常，記憶在心誡其貪愛。王因此後亦自勖勵，乃疏宮室多樂寂靜。殑誐波羅後接王喜遂求

【現代漢語翻譯】『最尊貴的賞賜，國家有什麼典章規定？』大臣回答說：『可以給儲君。』國王立即命令大臣冊封他為儲君，通告內外，按照規制準備儀式，以禮儀送往東宮，尊為儲貳。他每天享用的無非是珍寶，睡覺的地方床褥也異常華貴。孫那啰摩拏嚩迦（Sunaramaṇavaka，人名）自己思忖道：『儲君尚且如此，尊貴到了極點可以想見。』於是便起了貪心，想要謀奪王位。剛產生這個念頭，便自覺醒悟：『我如果這樣，怎能說是來報恩的呢？』因此追悔莫及，寢食難安，便鋪上粗席睡在地上。到了第二天早上，國王派使者去觀察他的舉動，看到孫那啰摩拏嚩迦睡在地上，立刻回來稟告國王：『這不像儲君，簡直是**！』國王問：『怎麼知道的？』使者詳細地稟告了事情的經過。國王說：『此人是大智慧的人，不是卑賤之士。』於是下令召見他，詢問原因。國王問：『你夜裡不睡床而睡在地上，是什麼意思？』他回答說：『富貴不是究竟，所以我並不喜歡。』國王問：『你打算怎麼樣？』他回答說：『現在想出家。』國王又說：『我還不瞭解這件事。怎麼出家？有什麼功德？』他回答說：『在寂靜的地方苦行修行，也沒有聖師，也不尋求同伴，觀察因緣，窮究道理，證得獨覺菩提。』國王聽后稱讚他，放他出家。後來他證得道果，來到國王面前，在虛空中顯現神通變化。國王看到這些事，深深地產生了歸信，五體投地，以示敬禮，並說了偈頌：『善哉智慧人，　　非惡業能系；求寂靜修行，　　證獨覺菩提。』說完偈頌后，又說：『如果有摩拏嚩迦（Maṇavaka，青年婆羅門）出家求道，我都會隨喜。』當時有一位近臣名叫殑誐波羅（Gaṅgapāla，人名），聽到這偈頌后，非常高興，銘記在心，告誡自己要戒除貪愛。國王從此以後也自我勉勵，疏遠宮室，多喜歡寂靜。殑誐波羅後來迎合國王的心意，於是請求出家。

【English Translation】 'What is the highest gift, according to the laws of the kingdom?' The ministers replied, 'It can be given to the crown prince.' The king immediately ordered the ministers to appoint him as the crown prince, announcing it internally and externally, preparing the ceremony according to the regulations, and escorting him to the Eastern Palace, honoring him as the heir apparent. Every day, he enjoyed nothing but treasures, and the bedding where he slept was exceptionally luxurious. Sunaramaṇavaka (Sunaramaṇavaka, a proper noun) thought to himself, 'If the crown prince is like this, the extent of his honor can be imagined.' Then, he became greedy and wanted to seize the throne. As soon as this thought arose, he became aware of it: 'If I do this, how can I say I am repaying kindness?' Therefore, he was filled with remorse and could not sleep peacefully, so he laid a rough mat on the ground and slept there. The next morning, the king sent a messenger to observe his actions. Seeing Sunaramaṇavaka sleeping on the ground, the messenger quickly returned to report to the king, 'This is not like a crown prince, he is simply **!' The king asked, 'How do you know?' The messenger explained the situation in detail. The king said, 'This is a person of great wisdom, not a lowly person.' So he ordered him to be summoned and asked the reason. The king asked, 'Why did you not sleep on the bed at night but on the ground?' He replied, 'Wealth and honor are not ultimate, so I do not enjoy them.' The king asked, 'What do you intend to do?' He replied, 'I now wish to leave home.' The king said again, 'I do not yet understand this matter. How does one leave home? What are its merits?' He replied, 'In a quiet place, one practices asceticism, without a holy teacher, nor seeking companions, observing conditions, investigating principles, and attaining Pratyekabuddha Bodhi.' The king praised him and allowed him to leave home. Later, he attained the fruit of the path and came before the king, displaying miraculous transformations in the sky. The king, seeing these things, deeply developed faith, prostrated himself on the ground, and paid his respects, reciting the verse: 'Excellent is the wise person, not bound by evil deeds; Seeking solitude in practice, attaining Pratyekabuddha Bodhi.' After reciting the verse, he further said, 'If there are any Maṇavakas (Maṇavaka, young Brahmins) who leave home to seek the path, I will rejoice with them.' At that time, there was a close minister named Gaṅgapāla (Gaṅgapāla, a proper noun), who, upon hearing this verse, was extremely happy, kept it in his heart, and admonished himself to abandon greed. From then on, the king also encouraged himself, distanced himself from the palace, and preferred solitude. Gaṅgapāla later catered to the king's wishes and then requested to leave home.

出家，王既允許拜辭而出，即詣深山逢苦行仙人，便隨學道精勤策勵，亦證五通。徑來王前現其神變，王乃問曰：『汝得如是功德耶？』答曰：『我證。』王謂證聖，便禮其足，頭才至地地即振動。是時王母察此非真，乃為殑誐波羅說伽陀曰：

「『若根本出家，　　禮事于沙門；寂默及精進，　　苦行成緣覺。一切罪永滅，　　一切福業生；後於諸世間，　　廣利樂眾生。』」

佛告諸苾芻：「昔梵壽王者，今賢王是；殑誐波羅者，烏波梨是；往昔禮拜地已振動，今日致禮與本無殊。諸苾芻！此過去、現在種種之事，今為汝等再分別說，汝等聞者宜其諦信。」

時諸苾芻聞此說已，歡喜踴躍，禮佛而退。

【現代漢語翻譯】現代漢語譯本：出家后，國王獲準辭別而出，隨即前往深山，遇到一位苦行仙人，便跟隨他學習修行，精進努力，也證得了五神通。他直接來到國王面前，展現他的神通變化。國王便問：『你獲得了這樣的功德嗎？』他回答說：『我證得了。』國王以為他證得了聖果，便禮拜他的腳，頭剛碰到地面，地面就震動起來。這時，王母察覺到這不是真的，於是為殑誐波羅（Ganga-pala，恒河守護者）說了偈頌：『如果從根本上出家，禮敬沙門（sramana，修行者）；寂靜和精進，苦行成就緣覺（pratyekabuddha，獨覺）。一切罪業永遠滅除，一切福德善業產生；之後在世間，廣泛利益安樂眾生。』佛陀告訴眾比丘：『過去的梵壽王，就是現在的賢王；殑誐波羅，就是烏波離（Upali，佛陀的十大弟子之一）；過去禮拜時地面震動，今天致禮與過去沒有差別。諸位比丘！這些過去和現在發生的種種事情，現在我再為你們分別解說，你們聽聞后應當深信不疑。』當時，眾比丘聽聞此說后，歡喜踴躍，禮拜佛陀後退下。

【English Translation】 English version: Having renounced the world, the king, having been permitted to depart, went to a deep mountain and encountered an ascetic. He then followed him to learn the path, diligently striving, and also attained the five supernormal powers. He went directly before the king and displayed his miraculous transformations. The king then asked: 『Have you attained such merit?』 He replied: 『I have attained it.』 The king, thinking he had attained sainthood, then bowed at his feet, and as soon as his head touched the ground, the earth shook. At this time, the queen mother perceived that this was not genuine, and then spoke a verse for Ganga-pala (Ganga-pala, guardian of the Ganges): 『If one fundamentally renounces the world, and pays homage to the sramana (sramana, ascetic); through tranquility and diligence, and ascetic practices, one becomes a pratyekabuddha (pratyekabuddha, solitary buddha). All sins are forever extinguished, and all meritorious deeds arise; afterwards, in the world, one widely benefits and brings happiness to all beings.』 The Buddha told the bhikshus: 『The former King Brahma-jiva, is the present King Sages; Ganga-pala, is Upali (Upali, one of the ten great disciples of the Buddha); in the past, when he bowed, the ground shook, today, the salutation is no different from the past. Bhikshus! These various events of the past and present, I will now explain to you again, and you who hear them should believe them deeply.』 At that time, the bhikshus, having heard this teaching, rejoiced and were elated, and after bowing to the Buddha, they withdrew.