T04n0195_佛說十二游經
大正藏第 04 冊 No. 0195 佛說十二游經
No. 195
佛說十二游經
東晉西域沙門迦留陀伽譯
昔，阿僧祇劫時，菩薩為國王，其父母早喪亡，讓國持與弟，舍國行求道。
遙見一婆羅門，姓瞿曇，菩薩因從婆羅門學道。婆羅門答菩薩言：「解體所著王者衣服。編髮結莎為衣，如吾所服，受吾瞿曇姓。」
於是菩薩受，服衣被體，瞿曇姓；潔志入于深山，林藪險阻，坐禪念道。
婆羅門言：「卿是王者，久在尊貴，簡於勤苦。夏可飲水，食眾果蓏；冬可還城邑，街里乞食，還其樹下，禪思勿毀。」
菩薩其所乞食，還其國界，舉國王者，下及庶民，無能識菩薩者，謂以為小瞿曇。
菩薩于城外，甘果園中，以作精舍，于中獨坐。
時，國中五百大賊，劫取官物逃走，路由菩薩廬邊，軌跡放散，遺物在菩薩舍之左右。
明日捕賊，追尋賊者，軌跡在菩薩舍下，因收菩薩，便將上問，謂為菩薩，國中大賊，前後劫盜，罪有過死。
王便敕臣下，如此之人，法應以木貫身，立為大標，其身血出，流下於地
現代漢語譯本 過去，在無數劫之前，有一位菩薩曾是國王。他的父母早逝，他便將王位讓給弟弟，自己捨棄國家去尋求真理。 他遠遠地看見一位婆羅門，姓瞿曇。菩薩於是跟隨這位婆羅門學習修行。婆羅門對菩薩說：『脫下你身上所穿的王者衣裳，將頭髮編結成草衣，像我這樣穿戴，接受我的瞿曇姓氏。』 於是菩薩接受了，穿上草衣，改姓瞿曇；他立下堅定的志向，進入深山，在叢林險阻之處，坐禪修道。 婆羅門說：『你曾是國王，長久處於尊貴之位，不習慣勤勞辛苦。夏天可以飲水，吃各種瓜果；冬天可以回到城邑，在街巷裡乞食，然後回到樹下，禪思不要懈怠。』 菩薩乞食后，回到自己的國境，從國王到平民百姓，沒有一個人能認出菩薩，都以為他是個小瞿曇。 菩薩在城外的一個甘果園中，建了一座精舍，獨自在其中靜坐。 當時，國內有五百個大盜，搶劫了官府的財物逃跑，路過菩薩的住所附近，軌跡散亂，遺落的贓物在菩薩住所的周圍。 第二天，官府派人抓捕盜賊，追尋盜賊的人，發現軌跡在菩薩的住所下，於是抓捕了菩薩，將他帶去審問，認為菩薩是國內的大盜，之前多次搶劫盜竊，罪該處死。 國王便命令臣下，像這樣的人，按照法律應該用木頭貫穿身體，立為大標，讓他的血流到地上。
English version In the past, during countless kalpas, a Bodhisattva was once a king. His parents passed away early, so he relinquished the throne to his younger brother and abandoned the kingdom to seek the truth. He saw a Brahmin from afar, named Gautama. The Bodhisattva then followed this Brahmin to learn the practice. The Brahmin said to the Bodhisattva, 'Take off the royal garments you wear, braid your hair into grass clothing, dress like me, and accept my Gautama surname.' So the Bodhisattva accepted, put on the grass clothing, and changed his surname to Gautama; he made a firm resolution, entered the deep mountains, and in the perilous places of the forests, sat in meditation to cultivate the Way. The Brahmin said, 'You were once a king, long in a position of honor, unaccustomed to hard work. In summer, you can drink water and eat various fruits; in winter, you can return to the city, beg for food in the streets, and then return to the trees, meditating without slackening.' After begging for food, the Bodhisattva returned to his own kingdom. From the king to the common people, no one could recognize the Bodhisattva, and they all thought he was a small Gautama. The Bodhisattva built a hermitage in a sweet fruit garden outside the city, and sat alone in it. At that time, there were five hundred great thieves in the country who robbed the government's property and fled, passing near the Bodhisattva's dwelling. Their tracks scattered, and the stolen goods were left around the Bodhisattva's dwelling. The next day, the government sent people to arrest the thieves. Those who were tracking the thieves found the tracks under the Bodhisattva's dwelling, so they arrested the Bodhisattva and took him for questioning, believing the Bodhisattva was the great thief in the country, who had committed multiple robberies and thefts, and deserved to be executed. The king then ordered his ministers that such a person, according to the law, should have his body pierced with wood, erected as a large marker, and his blood allowed to flow to the ground.
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是大瞿曇，于深山中，以天眼徹視見之，便以神足，飛來問之：「子有何罪，其痛酷乃爾乎？瘡豈不傷，毒忍苦若斯？」菩薩答曰：「外有瘡痛，內懷慈心，不知何罪，橫見誅害？」大瞿曇言：「卿無子姓，當何繼嗣，忍痛如此？」菩薩答言：「命在須臾，何陳子孫。」
於是國王，使左右以強弩飛箭，射而殺之。
大瞿曇悲哀涕泣，下其尸，喪棺斂之。於是取土中余血，以泥團之，各取左右，持著山中，還其精舍。左面血著左器中，其右亦然。大瞿曇言：「子是道士，若其至誠，天神當使血化成人。」
卻後十月，左即成男，右即成女，於是便姓瞿曇氏，一名舍夷仁。
賢劫來，始為寶如來釋迦，越壽五百萬歲；自下二十五王，其壽三百萬歲；文陀竭王壽百萬歲，頂生王遮迦越，左髀右髀王，皆壽十萬歲；從歡喜王諸王，皆壽八萬四千歲。
從惡念遮迦越，殺一牛，祠祀害命，失金輪，得銀輪，主三天下，壽萬歲；堅念王作鎧，壽五千歲，得銅輪，主二天下，主西南；喜殺王，壽二千五百歲，得鐵輪，主南天下。
其王有太子，行五惡，殺一，減壽千歲。
古人有九病：寒，熱，饑，渴，生，老，病，死。婆羅門殺生祠祀，從是生四百四病
大瞿曇在深山中，用天眼徹視，看到了這一幕，便用神足通飛來詢問：『你犯了什麼罪，竟如此痛苦？傷口難道不疼嗎，毒性竟能忍受至此？』菩薩回答說：『外有瘡痛，內心懷著慈悲，不知犯了什麼罪，竟橫遭殺害？』大瞿曇說：『你沒有子嗣，將來如何繼承香火，竟能忍受如此痛苦？』菩薩回答說：『生命轉瞬即逝，何必談論子孫後代。』 於是國王命令左右用強弩飛箭射殺了他。 大瞿曇悲傷地哭泣，將他的屍體放下，用棺材收殮。然後取土中剩餘的血，用泥團起來，分別放在左右兩邊，帶回山中，回到他的精舍。左邊的血放在左邊的容器中，右邊的血也放在右邊的容器中。大瞿曇說：『你是個道士，如果你的道心至誠，天神應當使血化成人。』 十個月后，左邊的血變成了一個男孩，右邊的血變成了一個女孩，於是他們便姓瞿曇氏，男孩名叫舍夷仁。 賢劫以來，最初是寶如來釋迦，壽命超過五百萬歲；之後有二十五位國王，壽命三百萬歲；文陀竭王壽命百萬歲，頂生王遮迦越，左髀右髀王，壽命都是十萬歲；從歡喜王開始的諸位國王，壽命都是八萬四千歲。 從惡念遮迦越開始，他殺了一頭牛，用祭祀來殘害生命，失去了金輪，得到了銀輪，統治三個天下，壽命一萬歲；堅念王制作鎧甲，壽命五千歲，得到了銅輪，統治兩個天下，統治西南；喜殺王，壽命二千五百歲，得到了鐵輪，統治南天下。 這個國王有個太子，做了五件惡事，每殺一人，就減少一千歲壽命。 古人有九種疾病：寒冷，炎熱，飢餓，乾渴，出生，衰老，疾病，死亡。婆羅門殺生祭祀，從此產生了四百零四種疾病。
The Great Gautama, in the deep mountains, with his heavenly eye, saw this scene, and with his divine power, flew over and asked: 'What crime have you committed, that you suffer so much? Does the wound not hurt, can you endure such poison?' The Bodhisattva replied: 'Outwardly there is pain, but inwardly I hold compassion, I do not know what crime I have committed, to be killed so unjustly?' The Great Gautama said: 'You have no offspring, how will you continue your lineage, yet you can endure such pain?' The Bodhisattva replied: 'Life is fleeting, why talk about descendants?' Then the king ordered his men to shoot him with powerful crossbows and arrows, killing him. The Great Gautama wept sadly, laid down his body, and placed it in a coffin. Then he took the remaining blood from the soil, molded it into mud balls, placed them on the left and right sides respectively, and brought them back to his hermitage in the mountains. The blood on the left was placed in the left container, and the blood on the right was placed in the right container. The Great Gautama said: 'You are a Taoist, if your heart is sincere, the gods should transform the blood into human beings.' Ten months later, the blood on the left turned into a boy, and the blood on the right turned into a girl, and so they took the surname Gautama, and the boy was named Sheyi Ren. Since the Kalpa of the Wise, the first was the Tathagata Shakya, whose life exceeded five million years; then there were twenty-five kings, whose lives were three million years; King Wentuo Jie had a life of one million years, King Dingsheng Zhejiayue, and the kings of the left and right thighs, all had lives of one hundred thousand years; from King Huanxi onwards, all the kings had lives of eighty-four thousand years. Starting from King Enian Zhejiayue, he killed a cow, using sacrifices to harm life, lost the golden wheel, and obtained the silver wheel, ruling three worlds, with a life of ten thousand years; King Jiannian made armor, with a life of five thousand years, obtained the bronze wheel, ruling two worlds, ruling the southwest; King Xisha, with a life of two thousand five hundred years, obtained the iron wheel, ruling the southern world. This king had a prince, who committed five evil deeds, and for each person he killed, his life was reduced by one thousand years. The ancients had nine diseases: cold, heat, hunger, thirst, birth, old age, sickness, and death. The Brahmins killed living beings for sacrifices, and from this came four hundred and four diseases.
從師子念王，人壽轉減，壽百二十歲。從師子念王后，師子意王，有八十四王，人命減，或壽八十、七十、五十、三十、二十、十歲者。
於是后，有師子命車王，名白凈，是菩薩父。計菩薩身終始，並前後八萬四千遮迦越王，名瞿曇氏，純熟之姓。
菩薩在兜術天上，意欲下生，觀于天下，誰國可生？言：「唯白凈王家，可生身。」
於是，天上有樹，名兜曇樹，菩薩退，坐他樹下思惟；其本樹無復精光。
於是，有天問言：「菩薩何緣，捨本常坐，就他樹坐？」有天子知菩薩意，答天言：「卿不知耶！今者菩薩，欲下生閻浮利，觀何國可生？唯白凈家可生。」
於是，諸天皆言：「今菩薩下生，當何以贈送？」各設方計言：「唯凈明天上，四百四寶，奇鏤別異，各有名類，同有寶華，以為車乘。」
伊羅慢龍王，以為制乘，名白象，其毛羽逾于白雪山之白，像有三十三頭，頭有七牙，一牙上有七池，池上有七憂缽蓮華，一華上有一玉女，菩薩與八萬四千天子，乘白象寶車來下。
時，白凈王夫人中寐，見白象彷彿，寐寤惕驚，寤以告王。
菩薩父名白凈，其父，兄弟四人。白凈王有二子，其大名悉達，其小子名難陀
現代漢語譯本：從師子念王開始，人的壽命逐漸減少，壽命為一百二十歲。師子念王之後，是師子意王，共有八十四位國王，人的壽命繼續減少，有的壽命為八十歲、七十歲、五十歲、三十歲、二十歲、甚至十歲。 之後，有師子命車王，名叫白凈，他是菩薩的父親。計算菩薩從開始到結束，總共有前後八萬四千位遮迦越王，都姓瞿曇，這是純正的姓氏。 菩薩在兜率天上，想要下生到人間，觀察天下，哪個國家適合出生？他說：『只有白凈王的家，適合我降生。』 這時，天上有棵樹，名叫兜曇樹，菩薩離開，坐在另一棵樹下思考；原來的那棵樹不再有光芒。 這時，有天人問道：『菩薩為何捨棄常坐的樹，而坐在另一棵樹下？』有天子知道菩薩的心意，回答天人說：『你不知道嗎！現在菩薩想要下生到閻浮提，正在觀察哪個國家適合出生？只有白凈家適合。』 於是，眾天人都說：『現在菩薩要下生，應當用什麼來贈送呢？』各自想辦法說：『只有凈明天上的四百四種寶物，奇特精巧，各有不同的類別，都帶有寶華，可以作為車乘。』 伊羅慢龍王，製造了車乘，名叫白象，它的毛色比白雪山還要白，這頭像有三十三個頭，每個頭有七個牙，一個牙上有七個池塘，一個池塘上有七朵優缽蓮花，一朵花上有一個玉女，菩薩與八萬四千天子，乘坐白象寶車降臨人間。 當時，白凈王的夫人正在午睡，夢見白象的影子，醒來後感到驚恐，醒來后告訴了國王。 菩薩的父親名叫白凈，他的父親有兄弟四人。白凈王有兩個兒子，大兒子名叫悉達，小兒子名叫難陀。
English version: From King Lion-Mind, human lifespan began to decrease, with lifespans of one hundred and twenty years. After King Lion-Mind, there was King Lion-Intent, with eighty-four kings, and human lifespans continued to decrease, some living eighty, seventy, fifty, thirty, twenty, or even ten years. After that, there was King Lion-Fate-Chariot, named Pure-White, who was the father of the Bodhisattva. Counting the Bodhisattva's beginning and end, there were a total of eighty-four thousand Chakravarti kings before and after, all named Gautama, a pure lineage. The Bodhisattva, in the Tushita Heaven, desired to descend to the human world, observing the world, which country was suitable for birth? He said, 'Only the family of King Pure-White is suitable for my birth.' At that time, there was a tree in heaven called the Tushita Tree. The Bodhisattva left and sat under another tree to contemplate; the original tree no longer had its radiance. Then, a deva asked, 'Why has the Bodhisattva abandoned the tree where he usually sits and sat under another tree?' A deva who knew the Bodhisattva's intention replied to the deva, 'Don't you know! Now the Bodhisattva wants to descend to Jambudvipa, observing which country is suitable for birth? Only the Pure-White family is suitable.' Then, all the devas said, 'Now that the Bodhisattva is descending, what should we present as a gift?' They each devised a plan, saying, 'Only the four hundred and four treasures of the Pure-Bright Heaven, uniquely crafted and of different categories, all with precious flowers, can serve as a chariot.' The dragon king Ilomana created a chariot, named White Elephant, whose fur was whiter than the white snow mountains. The elephant had thirty-three heads, each head had seven tusks, one tusk had seven ponds, one pond had seven blue lotus flowers, and one flower had a jade maiden. The Bodhisattva and eighty-four thousand devas descended on the White Elephant treasure chariot. At that time, King Pure-White's wife was napping and saw the shadow of a white elephant in her dream. Startled awake, she told the king. The Bodhisattva's father was named Pure-White, and his father had four brothers. King Pure-White had two sons, the elder named Siddhartha, and the younger named Nanda.
。菩薩母名摩耶，難陀母名瞿曇彌。菩薩叔父，名甘露凈王，亦有二子，長子名調達，小子名阿難。菩薩中叔，名谷凈王，有二子，大子名釋摩納，小子阿那律。菩薩小叔，名設凈王，有二子，大子名釋迦王，小子名釋少王。
迦惟羅閱國有八城，合有九百萬戶。
調達以四月七日生，佛以四月八日生，佛弟難陀，四月九日生，阿難以四月十日生。
調達身長，丈五四寸；佛身長丈六尺；難陀身長，丈五四寸；阿難身長，丈五三寸。其貴姓舍夷，長一丈四尺，其餘國皆長丈三尺。
菩薩外家，去城八百里，姓瞿曇氏，作小王，主百萬戶，名一億王。
菩薩婦家，姓瞿曇氏，舍夷長者，名水光。其婦，母名月女。有一城居近其邊，生女之時，日將欲沒，餘明照其家，室內皆明，因字之為瞿夷，晉言明女。
瞿夷者，是太子第一夫人，其父名水光長者；太子第二夫人，生羅云者，名耶惟檀，其父名移施長者；第三夫人名鹿野，其父名釋長者。
以有三婦故，太子父王為立三時殿。殿有二萬婇女，三殿凡有六萬婇女，以太子當作遮迦越王故，置有六萬婇女。
佛以二十九出家，以三十五得道，從四月八日，至七月十五日，坐樹下為一年
現代漢語譯本：菩薩的母親名叫摩耶，難陀的母親名叫瞿曇彌。菩薩的叔父名叫甘露凈王，他也有兩個兒子，長子名叫調達，幼子名叫阿難。菩薩的二叔名叫谷凈王，他有兩個兒子，長子名叫釋摩納，幼子名叫阿那律。菩薩的小叔名叫設凈王，他有兩個兒子，長子名叫釋迦王，幼子名叫釋少王。 迦毗羅衛國有八座城，共有九百萬戶人家。 調達生於四月七日，佛陀生於四月八日，佛陀的弟弟難陀生於四月九日，阿難生於四月十日。 調達身高一丈五尺四寸；佛陀身高一丈六尺；難陀身高一丈五尺四寸；阿難身高一丈五尺三寸。貴族舍夷的身高為一丈四尺，其他國家的人身高均為一丈三尺。 菩薩的外家距離都城八百里，姓瞿曇氏，是小國王，掌管著一百萬戶人家，名叫一億王。 菩薩的妻子家，姓瞿曇氏，是舍夷族的長者，名叫水光。他的妻子，母親名叫月女。有一座城靠近他們居住的地方，當她生下女兒的時候，太陽將要落山，餘暉照亮了她的家，室內一片光明，因此給女兒取名為瞿夷，在晉語中意為明女。 瞿夷是太子的第一位夫人，她的父親名叫水光長者；太子的第二位夫人，生下羅云的，名叫耶惟檀，她的父親名叫移施長者；第三位夫人名叫鹿野，她的父親名叫釋長者。 因為有三位夫人，太子父王為他建造了三座宮殿。每座宮殿有兩萬名宮女，三座宮殿共有六萬名宮女，這是因為太子將來要成為轉輪聖王，所以配備了六萬名宮女。 佛陀二十九歲出家，三十五歲得道，從四月八日到七月十五日，在樹下坐了一年。
English version: The Bodhisattva's mother was named Maya, and Nanda's mother was named Gotami. The Bodhisattva's uncle was named Ganlujing Wang, and he also had two sons, the elder named Devadatta, and the younger named Ananda. The Bodhisattva's second uncle was named Gujing Wang, and he had two sons, the elder named Shiman, and the younger named Anuruddha. The Bodhisattva's younger uncle was named Shejing Wang, and he had two sons, the elder named Shakya Wang, and the younger named Shishao Wang. The country of Kapilavastu had eight cities, with a total of nine million households. Devadatta was born on the seventh day of the fourth month, the Buddha was born on the eighth day of the fourth month, the Buddha's younger brother Nanda was born on the ninth day of the fourth month, and Ananda was born on the tenth day of the fourth month. Devadatta was one zhang, five chi, and four cun tall; the Buddha was one zhang and six chi tall; Nanda was one zhang, five chi, and four cun tall; and Ananda was one zhang, five chi, and three cun tall. The noble Shayi were one zhang and four chi tall, and the people of other countries were all one zhang and three chi tall. The Bodhisattva's maternal family was eight hundred li away from the capital, with the surname Gotama, and they were a small kingdom, ruling over one million households, named Yiyi Wang. The Bodhisattva's wife's family, with the surname Gotama, were elders of the Shayi clan, named Shuiguang. His wife's mother was named Yuenu. There was a city near where they lived, and when she gave birth to her daughter, the sun was about to set, and the remaining light illuminated her home, and the room was bright, so the daughter was named Geyi, which means 'bright girl' in Jin language. Geyi was the first wife of the prince, and her father was named Elder Shuiguang; the second wife of the prince, who gave birth to Rahula, was named Yeweitan, and her father was named Elder Yishi; the third wife was named Luye, and her father was named Elder Shi. Because he had three wives, the prince's father built three palaces for him. Each palace had twenty thousand palace maids, and the three palaces had a total of sixty thousand palace maids. This was because the prince was to become a Chakravarti king, so he was provided with sixty thousand palace maids. The Buddha left home at the age of twenty-nine, attained enlightenment at the age of thirty-five, and from the eighth day of the fourth month to the fifteenth day of the seventh month, he sat under the tree for one year.
二年，于鹿野園中，為阿若拘鄰等說法；復為畢婆般等說法；復為迦者羅等十七人說法；復為大才長者，及二才念優婆夷說法；復為正念尼揵說法；復為提和竭羅佛時四十二人說法。
三年，為郁為迦葉兄弟三人說法，滿千比丘。
四年，像頭山上，為龍鬼神說法。
五年，于竹園中，為私呵味說法。
五年去，未至舍衛時，舍利弗作婆羅門，有百二十五弟子，坐一樹下。
時，目連為彌夷羅國中，作承相將軍，出行見舍利弗坐樹下，便問舍利弗：「何為在此坐？」舍利弗答言：「吾欲學道。」目連言：「愿以君為伴。」即遣百官、群臣還去，唯留百二十五人，二人合有二百五十人。
舍利弗入城分衛，見佛弟子馬師比丘，問之：「為何道士，衣服不與常同？」馬師比丘答言：「吾是佛弟子。」舍利弗問言：「佛云何說法？」馬師言：「諸法從因，緣滅諸苦盡滅。」於是舍利弗便得須陀洹道，歡喜便還，報目連言：「世間有神人。」目連言：「云何說法？」舍利弗具說本末，目連便復得須陀洹道。
二人便相將及弟子至佛所。未至，佛已預知，便告比丘言：「今當有二賢士，一人名智慧比丘，一人名神足比丘，須臾來到
第二年，在鹿野苑中，為阿若拘鄰等人說法；又為畢婆般等人說法；又為迦者羅等十七人說法；又為大才長者，以及二才念優婆夷說法；又為正念尼揵說法；又為提和竭羅佛時四十二人說法。 第三年，為郁為迦葉兄弟三人說法，使比丘人數達到一千。 第四年，在象頭山上，為龍鬼神說法。 第五年，在竹園中，為私呵味說法。 第五年之後，在未到達舍衛城時，舍利弗作為婆羅門，帶著一百二十五名弟子，坐在一棵樹下。 當時，目連在彌夷羅國中，擔任丞相將軍，出行時見到舍利弗坐在樹下，便問舍利弗：『為何在此坐？』舍利弗回答說：『我想要學道。』目連說：『我願意與你為伴。』隨即遣散百官、群臣回去，只留下了一百二十五人，二人合共有二百五十人。 舍利弗進城乞食，見到佛弟子馬師比丘，問他：『你是什麼道士，衣服與常人不同？』馬師比丘回答說：『我是佛的弟子。』舍利弗問：『佛是如何說法的？』馬師說：『諸法從因緣生，因緣滅則諸苦盡滅。』於是舍利弗便證得須陀洹道，歡喜地回去，告訴目連說：『世間有神人。』目連問：『是如何說法的？』舍利弗詳細地說了事情的經過，目連便也證得須陀洹道。 二人便一起帶著弟子們去佛所在的地方。還沒到，佛已經預先知道，便告訴比丘們說：『現在將有兩位賢士，一人名為智慧比丘，一人名為神足比丘，一會兒就到了。』
In the second year, at Deer Park, he preached to Ajñātakauṇḍinya and others; again he preached to Bipavān and others; again he preached to Kājara and seventeen others; again he preached to the great talent elder, and the two talented Upāsikās; again he preached to the righteous Nigaṇṭha; again he preached to forty-two people during the time of the Buddha Tīrthakara. In the third year, he preached to the three brothers Uruvilvā Kāśyapa, making the number of monks reach one thousand. In the fourth year, on Elephant Head Mountain, he preached to dragons, ghosts, and spirits. In the fifth year, in the Bamboo Grove, he preached to Sihavī. After the fifth year, before reaching Śrāvastī, Śāriputra, as a Brahmin, with one hundred and twenty-five disciples, sat under a tree. At that time, Maudgalyāyana, in the country of Mīyīra, serving as a general of the prime minister, went out and saw Śāriputra sitting under a tree, and asked Śāriputra: 'Why are you sitting here?' Śāriputra replied: 'I want to learn the Way.' Maudgalyāyana said: 'I am willing to be your companion.' He then sent the officials and ministers back, leaving only one hundred and twenty-five people, making a total of two hundred and fifty people. Śāriputra went into the city for alms, saw the Buddha's disciple, the monk Aśvajit, and asked him: 'What kind of ascetic are you, whose clothes are different from ordinary people?' The monk Aśvajit replied: 'I am a disciple of the Buddha.' Śāriputra asked: 'How does the Buddha preach?' Aśvajit said: 'All dharmas arise from causes, and when causes cease, all suffering ceases.' Thereupon, Śāriputra attained the path of Srotāpanna, and joyfully returned, telling Maudgalyāyana: 'There is a divine person in the world.' Maudgalyāyana asked: 'How does he preach?' Śāriputra explained the whole story, and Maudgalyāyana also attained the path of Srotāpanna. The two of them then took their disciples to where the Buddha was. Before they arrived, the Buddha already knew, and told the monks: 'Now there will be two virtuous men, one named the wise monk, and one named the monk with supernatural powers, who will arrive shortly.'
。」佛為說四諦，舍利弗七日得阿羅漢；目連以十五日得阿羅漢。
六年，須達與太子祇陀，共為佛作精舍，作十二佛圖寺，七十二講堂，三千六百間屋，五百樓閣。
七年，拘耶尼國，為婆陀和菩薩等八人說《般舟經》。
八年，在柳山中，為屯真陀羅王弟說法。
九年，穢澤中，為陀崛摩說法。
十年，還摩竭國，為弗迦沙王說法。
十一年，恐懼樹下，為彌勒說本起。
十二年，還父王國，為釋氏精廬，去城八十里，為差摩竭說法。還國為父王及釋迦種說法，度八萬四千人，得須陀洹道。
是十四國，佛十二年，于中游化說法。波斯匿王，晉言和悅；迦惟羅越，晉言妙德；舍衛國者，晉言無物不有；維耶離國者，晉言廣大，一名度生死；羅閱祇者，晉言王舍城；鳩留國者，晉言智士國；波羅奈者，晉言鹿野，一名諸佛國。
閻浮提中，有十六大國，八萬四千城，有八國王四天子。東有晉天子，人民熾盛；南有天竺國天子，土地多名象；西有大秦國天子，土地饒金銀、璧玉；西北有月支天子，土地多好馬。
八萬四千城中，六千四百種人，萬種音響，五十六萬億丘聚
現代漢語譯本：佛陀為他們講述了四諦，舍利弗七天後證得阿羅漢果位，目連則在十五天後證得阿羅漢果位。 六年，須達長者與祇陀太子共同為佛陀建造精舍，包括十二座佛圖寺、七十二座講堂、三千六百間房屋和五百座樓閣。 第七年，在拘耶尼國，佛陀為婆陀和菩薩等八人宣講了《般舟經》。 第八年，在柳山中，佛陀為屯真陀羅王的弟弟說法。 第九年，在穢澤中，佛陀為陀崛摩說法。 第十年，佛陀返回摩竭國，為弗迦沙王說法。 第十一年，在恐懼樹下，佛陀為彌勒菩薩講述了本起的故事。 第十二年，佛陀返回父王的王國，為釋迦族的精廬（位於城外八十里處）說法，併爲差摩竭說法。返回國內后，佛陀為父王和釋迦族人說法，度化了八萬四千人，使他們證得須陀洹果位。 這十四個國家，佛陀在十二年間，在其中游歷教化。波斯匿王，在晉語中意為『和悅』；迦惟羅越，在晉語中意為『妙德』；舍衛國，在晉語中意為『無物不有』；維耶離國，在晉語中意為『廣大』，又名『度生死』；羅閱祇，在晉語中意為『王舍城』；鳩留國，在晉語中意為『智士國』；波羅奈，在晉語中意為『鹿野』，又名『諸佛國』。 在閻浮提中，有十六個大國，八萬四千座城池，有八位國王和四位天子。東方有晉朝天子，人民繁盛；南方有天竺國天子，土地盛產名象；西方有大秦國天子，土地富饒金銀、璧玉；西北方有月支天子，土地盛產良馬。 在八萬四千座城池中，有六千四百種人，萬種聲音，五十六萬億個丘聚。
English version: The Buddha explained the Four Noble Truths to them, and Shariputra attained Arhatship in seven days, while Maudgalyayana attained Arhatship in fifteen days. In the sixth year, Sudatta and Prince Jeta together built a monastery for the Buddha, including twelve stupas, seventy-two lecture halls, three thousand six hundred rooms, and five hundred pavilions. In the seventh year, in the country of Kujani, the Buddha preached the Pratyutpanna Samadhi Sutra to Bhadra and eight other Bodhisattvas. In the eighth year, in Willow Mountain, the Buddha preached to the younger brother of King Tunzhintara. In the ninth year, in the marsh, the Buddha preached to Dhaguma. In the tenth year, the Buddha returned to Magadha and preached to King Phukkasa. In the eleventh year, under the Fear Tree, the Buddha told Maitreya the story of his origins. In the twelfth year, the Buddha returned to his father's kingdom and preached at the Shakya's monastery, which was eighty miles from the city, and also preached to Chammagadha. After returning to the kingdom, the Buddha preached to his father and the Shakya clan, converting eighty-four thousand people, who attained the state of Srotapanna. These fourteen countries were where the Buddha traveled and taught for twelve years. King Prasenajit, in the Jin language, means 'harmonious'; Kapilavastu, in the Jin language, means 'wonderful virtue'; Shravasti, in the Jin language, means 'nothing is not there'; Vaishali, in the Jin language, means 'vast', also known as 'crossing over birth and death'; Rajagriha, in the Jin language, means 'royal city'; Kuru, in the Jin language, means 'country of wise men'; Varanasi, in the Jin language, means 'deer park', also known as 'country of all Buddhas'. In Jambudvipa, there are sixteen great countries, eighty-four thousand cities, eight kings, and four emperors. In the east, there is the Jin emperor, with a prosperous population; in the south, there is the Indian emperor, whose land is rich in famous elephants; in the west, there is the Qin emperor, whose land is rich in gold, silver, and jade; in the northwest, there is the Yuezhi emperor, whose land is rich in fine horses. In the eighty-four thousand cities, there are six thousand four hundred kinds of people, ten thousand kinds of sounds, and five hundred and sixty trillion settlements.
。魚有六千四百種，鳥有四千五百種，獸有二千四百種，樹有萬種，草有八千種，雜藥七百四十種，雜香四十三種，寶有百二十一種，正寶七種。
海中有二千五百國，百八十國啖五穀；三百三十國啖魚、鱉、龜、鼉。
五國王，一王主五百城。第一王名斯黎國，土地盡事佛，不事眾邪；第二王名迦羅，土地出七寶；第三王名不羅，土地出四十二種香，及白琉璃；第四王名阇耶，土地出蓽、茇、胡椒；第五王名那頞，土地出白珠，及七色琉璃。
五大國城人，多黑短小，相去六十五萬里，從是但有海水，無有人民，去鐵圍山，百四十萬里
魚類有六千四百種，鳥類有四千五百種，獸類有二千四百種，樹木有一萬種，草本植物有八千種，雜類藥材有七百四十種，雜類香料有四十三種，寶物有一百二十一種，珍貴寶物有七種。 海中有二千五百個國家，其中一百八十個國家以五穀為主食；三百三十個國家以魚、鱉、龜、鼉為食。 有五個國王，每個國王統治五百座城池。第一個國王名為斯黎國，其領土全部信奉佛教，不信奉其他邪教；第二個國王名為迦羅，其領土出產七寶；第三個國王名為不羅，其領土出產四十二種香料，以及白色琉璃；第四個國王名為阇耶，其領土出產蓽、茇、胡椒；第五個國王名為那頞，其領土出產白色珍珠，以及七色琉璃。 這五個大國城裡的人，大多面板黝黑、身材矮小，彼此相距六十五萬里。從這裡往外只有海水，沒有人民居住，距離鐵圍山有百四十萬里。
There are six thousand four hundred species of fish, four thousand five hundred species of birds, two thousand four hundred species of beasts, ten thousand species of trees, eight thousand species of grasses, seven hundred and forty kinds of miscellaneous medicinal herbs, forty-three kinds of miscellaneous fragrances, one hundred and twenty-one kinds of treasures, and seven kinds of precious treasures. There are two thousand five hundred countries in the sea, one hundred and eighty of which eat grains; three hundred and thirty countries eat fish, turtles, tortoises, and alligators. There are five kings, each king ruling five hundred cities. The first king is named Sri, whose land entirely practices Buddhism and does not worship other heresies; the second king is named Kara, whose land produces seven treasures; the third king is named Bura, whose land produces forty-two kinds of fragrances, as well as white crystal; the fourth king is named Jaya, whose land produces long pepper, piper, and pepper; the fifth king is named Nada, whose land produces white pearls, as well as seven-colored crystal. The people in these five great kingdoms are mostly dark-skinned and short, and they are six hundred and fifty thousand miles apart. From there on, there is only seawater, no people, and it is one hundred and forty thousand miles away from the Iron Mountain.
The Buddha Speaks of the Twelve Excursions Sutra