T04n0196_中本起經
大正藏第 04 冊 No. 0196 中本起經
No. 196
中本起經卷上(次名四部僧，出長阿含)
後漢西域沙門曇果共康孟詳譯
轉法輪品第一
阿難曰：「吾昔從佛聞如是。」
一時佛在摩竭提界善勝道場元吉樹下，德力降魔，覺慧神靜，三達無礙，度二賈客，提謂波利，授三自歸，然許五戒，為清信士已。惟昔先佛，名曰定光，拜吾佛名：「汝于來世九十一劫，當得作佛，字釋迦文，號如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師、眾祐，度人如我今也。」吾從是來，修治本心，六度無極，積功累行，四等不倦，高行殊異，忍苦無量，功報無遺，大愿果成。
世尊唸曰：「吾本發心，誓為群生梵釋請法，甘露當開，誰應先聞？昔吾出家，路由梵志阿蘭、迦蘭，待吾有禮，二人應先。」念已欲行，天承聖旨，空中白言：「彼二人者，亡來七日
現代漢語譯本 《中本起經》捲上（又名《四部僧》，出自《長阿含經》） 後漢時期西域沙門曇果與康孟詳共同翻譯
轉法輪品第一
阿難說：『我曾經聽佛這樣說過。』
一時，佛在摩竭提國善勝道場的元吉樹下，以德行和力量降伏了魔障，覺悟的智慧清凈安寧，通達三界沒有障礙，度化了兩位商人，提謂和波利，授予他們三皈依，並允許他們受持五戒，成為清信士。過去有一位佛，名叫定光，他曾預言我的佛名：『你將在未來的九十一劫后成佛，名為釋迦文，號如來、至真、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師、佛陀，度化眾生如同我今天一樣。』我從那時起，修持本心，實踐六度波羅蜜，積累功德，勤勉修行，四等心不懈怠，高尚的品行與衆不同，忍受了無量的苦難，功德果報沒有遺漏，最終成就了大愿。
世尊心想：『我最初發愿，要為眾生和梵天、帝釋天請求佛法，甘露法門應當開啟，誰應該先聽到呢？過去我出家時，路過梵志阿蘭和迦蘭那裡，他們對我很有禮貌，這二人應該先聽到。』想到這裡，佛正要動身，天神領會了佛的旨意，在空中說道：『那兩個人，已經去世七天了。』
English version The Middle Length Sutra of the Origin of the Dharma, Volume One (also known as 'The Four Assemblies of Monks,' from the 'Longer Agamas') Translated by the Western Region Śramaṇa Dharmaphala and Kang Mengxiang during the Later Han Dynasty
Chapter One: Turning the Wheel of Dharma
Ananda said: 'I once heard the Buddha say this.'
At one time, the Buddha was in the Magadha region at the Good Victory Bodhimanda under the Yuanji tree. With virtue and power, he subdued the demons. His awakened wisdom was serene and tranquil. He had unobstructed understanding of the three realms. He converted two merchants, Trapusa and Bhallika, granting them the Three Refuges and allowing them to observe the Five Precepts, making them lay devotees. In the past, there was a Buddha named Dipankara, who prophesied my Buddha name: 'In the future, after ninety-one kalpas, you will become a Buddha named Shakyamuni, called Tathagata, Arhat, Samyaksambuddha, Vidyacharana-sampanna, Sugata, Lokavid, Anuttara, Purushadamyasarathi, Shastha Devamanushyanam, Buddha, and you will liberate beings as I do today.' From that time on, I have cultivated my original mind, practiced the Six Paramitas, accumulated merit, diligently practiced, the Four Immeasurables without laziness, my noble conduct was extraordinary, I endured immeasurable suffering, the rewards of my merits were not lacking, and finally, my great vow was fulfilled.
The World Honored One thought: 'I originally made a vow to request the Dharma for all beings, Brahma, and Indra. The nectar of Dharma should be opened. Who should hear it first? In the past, when I left home, I passed by the ascetics Alara and Kalama. They were very respectful to me. These two should hear it first.' As he was about to go, the gods understood the Buddha's intention and said in the sky: 'Those two have passed away seven days ago.'
。」佛言：「苦哉！阿蘭、迦蘭，甘露當開，汝何不聞？」
佛復惟曰：「甘露當開，誰應次聞？郁頭藍弗，次應得聞。」方起欲行，天覆白言：「此人者，昨暮命終。」佛言：「彼人長衰，甘露當開，不得受聞，生死往來，何緣得息？五道輪轉，痛矣奈何！」
佛復惟曰：「甘露法鼓，聞於三千大千世界，誰應得聞？父王昔遣五人：一名拘憐、二名頞陛、三名拔提、四名十力迦葉、五名摩南拘利。供給麻米，執侍勞苦，功報應敘。」
時五人者，皆在波羅奈國。於時如來始起樹下，相好嚴儀，明耀於世，威神震動，見者喜悅，逕詣波羅奈國。未至中間，道逢梵志，名曰優吁。瞻睹尊妙，驚喜交集，下在道側，舉聲嘆曰：「威靈感人，儀雅挺特，本事何師，乃得斯容？」
佛為優吁，而作頌曰：
「八正覺自得， 無離無所染， 愛盡破欲網， 自然無師受
現代漢語譯本：佛說：『真可悲啊！阿蘭和迦蘭，甘露之法即將開啟，你們為何沒有聽到？』 佛又思忖道：『甘露之法即將開啟，誰應該接下來聽到呢？郁頭藍弗，他應該接下來聽到。』正要起身前往，天人又稟告說：『這個人，昨天晚上已經去世了。』佛說：『這個人真是衰敗啊，甘露之法即將開啟，卻不能聽到，生死輪迴，如何才能停止？五道輪轉，真是痛苦啊！』 佛又思忖道：『甘露法鼓，將響徹三千大千世界，誰應該聽到呢？我的父王過去派遣了五個人：一名叫拘憐，二名叫頞陛，三名叫拔提，四名叫十力迦葉，五名叫摩南拘利。他們供給我麻米，侍奉我勞苦，他們的功勞應該得到回報。』 當時這五個人，都在波羅奈國。這時如來剛從樹下起身，相貌莊嚴，光明顯耀於世，威神震動，見到的人都心生喜悅，直接前往波羅奈國。還沒到中間，在路上遇到一位婆羅門，名叫優吁。他瞻仰到佛的尊貴美妙，驚喜交加，下到路旁，高聲讚歎道：『威靈感人，儀態優雅挺拔，您是師從何人，才能有如此容貌？』 佛為優吁，作偈頌說： 『八正覺是自己證悟的，沒有離開也沒有被污染，愛慾已盡，破除了慾望之網，自然而然，沒有老師教導。』
English version: The Buddha said, 'How sad! Alara and Kalama, the nectar of Dharma is about to be revealed, why haven't you heard it?' The Buddha further pondered, 'The nectar of Dharma is about to be revealed, who should hear it next? Uddaka Ramaputta, he should hear it next.' Just as he was about to rise and go, a deva reported, 'This person passed away last night.' The Buddha said, 'This person is truly in decline, the nectar of Dharma is about to be revealed, yet he cannot hear it. In the cycle of birth and death, how can it ever cease? The five paths of reincarnation, how painful it is!' The Buddha further pondered, 'The drum of the nectar of Dharma will resound throughout the three thousand great thousand worlds, who should hear it? My father once sent five people: one named Kaundinya, the second named Asvajit, the third named Bhadrika, the fourth named Dasabala Kasyapa, and the fifth named Mahanama Kulika. They provided me with hemp and rice, and served me with hardship, their merits should be rewarded.' At that time, these five people were all in the country of Varanasi. At this time, the Tathagata had just risen from under the tree, his appearance was dignified, his light shone brightly in the world, his majestic power shook all, those who saw him were filled with joy, and he went directly to the country of Varanasi. Before reaching the middle, on the road he met a Brahmin named Uyu. He gazed upon the Buddha's noble and wonderful appearance, filled with joy and surprise, he stepped down to the side of the road, and exclaimed, 'Your majestic power is moving, your demeanor is elegant and outstanding, who is your teacher, that you have attained such an appearance?' The Buddha, for Uyu, spoke a verse: 'The Eightfold Path is self-realized, without separation or defilement, love is exhausted, the net of desire is broken, naturally, without a teacher's instruction.'
。 我行無師保， 志獨無伴侶， 積一行作佛， 從是通聖道。」
優吁問佛：「瞿曇如行？」
佛告梵志：「吾欲詣波羅奈國，擊甘露法鼓，轉無上輪，三界眾聖，未曾有轉法輪，遷人入泥洹，如我今也！」
優吁大喜曰：「善哉！善哉！如瞿曇言者，愿開甘露，如應說法。」
於時如來，便詣波羅奈國古仙人處鹿園樹下，趣彼五人。五人遙見佛來，便共議曰：「我等勤苦，室家離別，登山越嶺，困苦疲極，正坐此人，供給麻米，謂其叵堪。因魔來戰，是以委藏。今故復來，一麻一米，我等不堪，今起求食，奈何能辦？但為施坐，各莫跪起言語問訊也。得此不樂，必自去矣。」
是時世尊，為其五人，現道神足，五人身踴，不覺作禮，執侍如前。佛告五人：「共議勿起，今作禮何謂？」
五人悉對曰：「吾坐悉達，更歷勤苦，悅頭檀王，暴逆違道，皆由於卿
現代漢語譯本 我獨自修行，沒有老師的教導，我的志向是獨自一人，沒有同伴。 積累一行善事就能成佛，從此就能通達聖道。 優吁問佛：『瞿曇，你打算怎麼走？』 佛告訴梵志：『我打算去波羅奈國，敲響甘露法鼓，轉動無上的法輪，三界眾聖中，從未有人轉動過這樣的法輪，引導人們進入涅槃，就像我今天這樣！』 優吁非常高興地說：『太好了！太好了！如果像瞿曇所說的那樣，我希望你能開啟甘露，如理說法。』 這時，如來便前往波羅奈國古仙人居住的鹿園樹下，走向那五個人。五個人遠遠地看見佛來了，便一起商議說：『我們勤苦修行，離開家庭，翻山越嶺，困苦疲憊，正是因為這個人，我們才供給他麻米，認為他不能忍受。因為魔來干擾，所以我們才躲藏起來。現在他又來了，一麻一米，我們都不能忍受，現在起身去乞食，怎麼能辦到？只是給他施個座位，大家都不要跪拜起身，也不要說話問候。如果他感到不高興，一定會自己離開的。』 這時，世尊爲了這五個人，顯現了道的神足，五個人身體不由自主地跳起來，不知不覺地行了禮，像以前一樣侍奉著。佛告訴五個人：『你們不是商議好不起身嗎，現在行禮是什麼意思？』 五個人都回答說：『我們跟隨悉達多修行，經歷了很多苦難，悅頭檀王暴虐，違背正道，都是因為你。』
English version I practice alone, without a teacher's guidance, my aspiration is to be alone, without companions. Accumulating one good deed leads to Buddhahood, and from there, one can attain the holy path. Uyu asked the Buddha: 'Gautama, how do you intend to proceed?' The Buddha told the Brahmin: 'I intend to go to the country of Varanasi, to strike the drum of sweet dew Dharma, to turn the unsurpassed wheel of Dharma, among all the saints of the three realms, no one has ever turned such a wheel of Dharma, guiding people into Nirvana, just as I am doing today!' Uyu was very happy and said: 'Excellent! Excellent! If it is as Gautama says, I hope you can open the sweet dew and preach the Dharma accordingly.' At this time, the Tathagata went to the deer park under the trees where the ancient immortals lived in Varanasi, and approached the five people. The five people saw the Buddha coming from afar, and they discussed together: 'We have practiced diligently, left our families, crossed mountains and ridges, and are tired and exhausted. It is because of this person that we provided him with hemp and rice, thinking he could not endure it. Because the demon came to interfere, we hid away. Now he has come again, one hemp and one rice, we cannot endure it, now we get up to beg for food, how can we do it? Just give him a seat, everyone should not kneel and get up, nor should we speak to greet him. If he feels unhappy, he will surely leave on his own.' At this time, the World Honored One, for these five people, manifested the divine feet of the path, and the five people's bodies involuntarily jumped up, and they unconsciously performed the ritual, serving as before. The Buddha told the five people: 'Didn't you agree not to get up, what does it mean to perform the ritual now?' The five people all replied: 'We followed Siddhartha to practice, experienced many hardships, King Yue Tou Tan was tyrannical, violating the right path, all because of you.'
。」
佛告五人：「汝莫卿無上正真、如來、平等覺也，無上正覺，不可以生死意待也。何得對吾面稱父字？」又告五人：「汝觀吾身，何如樹下？」
五人答佛：「爾時憔悴，今更光澤，爾時處樹，閉目端坐，日食麻米，猶謂非道；況入人間，身口自恣，何謂為道？」
佛告五人：「世有二事，以自侵欺。何謂為二？殺生淫泆、恃豪貪慾；極身勞苦、內無道跡。無是二事，是真道人。不於九十六術，亦不捨遠，是為取中，無有兩際。何謂取中？得覺慧行，遠於眾智，六通悉覺，具八正行，是名取中，止宿泥洹。」
佛說是法，五人未解。三人分衛，二人供養，為說色苦：「一切眾禍，皆由色慾，眾好無常，人亦無住。譬如幻師，出意為化，愚者愛戀，貪而無厭，幻主觀化，無染無著。所以者何？偽非真故。」
佛為二人，而作頌曰：
「志蕩在欲行， 嗜慾增根栽， 貪色怨禍長， 離欲則無患
現代漢語譯本 佛陀告訴五人：『你們不要稱呼我為無上正真、如來、平等覺，無上正覺，不能用生死的觀念來對待。怎麼能在我的面前稱呼我為父親呢？』又告訴五人：『你們看我的身體，和在樹下時相比如何？』 五人回答佛陀：『那時您很憔悴，現在更加光澤。那時您在樹下，閉目端坐，每天只吃麻米，我們還認為那不是正道；何況現在您進入人間，身口放縱，怎麼能說是得道呢？』 佛陀告訴五人：『世間有兩件事，會自我欺騙。哪兩件事呢？殺生淫亂、依仗權勢貪圖慾望；或者極度勞苦身體，內心卻沒有修道的痕跡。沒有這兩種情況，才是真正的修行人。不執著於九十六種外道，也不遠離它們，這就是取中道，沒有兩端。什麼是取中道呢？獲得覺悟的智慧，超越眾人的智慧，六神通都覺悟，具備八正道，這叫做取中道，最終到達涅槃。』 佛陀說了這個法，五人沒有理解。三人出去乞食，二人留下來供養，佛陀為他們講解色身的苦：『一切禍患，都由**引起，美好的事物都是無常的，人也是無常的。譬如幻術師，隨意變幻，愚笨的人愛戀執著，貪得無厭，幻術師觀看幻象，沒有執著和貪戀。為什麼呢？因為虛假不是真實的。』 佛陀為二人，作了偈頌： 『心志放蕩沉溺於慾望，慾望會增長煩惱的根源，貪戀美色會增長怨恨和禍患，遠離慾望就沒有憂患。』
English version The Buddha said to the five: 'You should not address me as the unsurpassed, true, Thus Come One, the Equal Enlightenment. The unsurpassed enlightenment cannot be regarded with the concept of birth and death. How can you call me father in my presence?' He also told the five: 'Look at my body, how does it compare to when I was under the tree?' The five replied to the Buddha: 'At that time you were emaciated, now you are more radiant. At that time you were under the tree, sitting with your eyes closed, eating only sesame and rice each day, and we still thought that was not the right path; how much more so now that you have entered the human world, indulging in your body and speech, how can you be said to have attained the Way?' The Buddha told the five: 'There are two things in the world that deceive oneself. What are the two? Killing and sexual misconduct, relying on power and greed; or extreme physical hardship, while the heart has no trace of the path. Without these two, one is a true practitioner. Not clinging to the ninety-six heretical paths, nor distancing oneself from them, this is taking the middle way, without two extremes. What is taking the middle way? Obtaining the wisdom of enlightenment, surpassing the wisdom of the masses, all six supernatural powers are awakened, possessing the Eightfold Path, this is called taking the middle way, and ultimately reaching Nirvana.' The Buddha spoke this Dharma, but the five did not understand. Three went out to beg for food, and two stayed to offer support. The Buddha explained to them the suffering of the physical body: 'All misfortunes are caused by **, all good things are impermanent, and people are also impermanent. It is like a magician, creating illusions at will, foolish people love and cling to them, greedy and insatiable, while the magician observes the illusions without attachment or greed. Why? Because the false is not real.' The Buddha composed a verse for the two: 'The mind wanders, indulging in desires, desires increase the roots of affliction, greed for beauty increases resentment and misfortune, freedom from desire brings no suffering.'
。」
三人供養，二人分衛，為說貪苦：「好利求榮，迷愚所專，害行毀德，壹由於貪。喜怒得失，欲者無厭，斯利危脆，若云過庭，老病死來，靡不分散。譬如人夢，寤則無見，黠能捨貪，乃得大安。」
佛為三人，而作頌曰：
「貪慾意為田， 無厭心為種， 斷貪舍利求， 無復往來憂。」
於是世尊，因廣說法，不斷分部，五人便解，愿為弟子。佛言：「善來！比丘！」皆成沙門。
佛告比丘：「行有二事，為墮邊際：一者念在色慾，無清凈志；二者猗愛著貪，不能清志行。是二事，還墮邊行，生不值佛，違遠真道。若能斷貪，精進修明，可得泥洹。何謂泥洹？先知四諦。何謂為四？一曰為苦、二曰為習、三曰為盡、四曰入道。如是比丘，次持覺慧一心思禪，受道報應，法眼以朗。解彼四諦，稍入道跡
現代漢語譯本 三人供養佛陀，二人負責侍衛，佛陀為他們講述貪慾的苦處：『貪圖利益，追求榮華，是愚昧之人所執著的，它會損害行為，毀壞德行，一切都源於貪婪。喜悅、憤怒、得失，慾望是永無止境的，這些利益是危險而脆弱的，就像雲彩飄過庭院一樣，衰老、疾病、死亡到來時，沒有不消散的。就像人做夢一樣，醒來就什麼都看不見了，聰明的人能夠捨棄貪婪，才能獲得真正的安寧。』 佛陀為這三人，作了偈頌說： 『貪慾的心就像田地，永不滿足的心就像種子，斷除貪婪，捨棄利益的追求，就不會再有往來的憂愁。』 於是世尊，因此廣泛地說法，不斷地分門別類地講解，這五個人便理解了，願意成為佛陀的弟子。佛陀說：『善來！比丘！』他們都成爲了沙門。 佛陀告訴比丘們：『修行有兩件事，會墮入極端：一是心中執著于**，沒有清凈的志向；二是依賴愛慾，執著于貪婪，不能清凈地修行。這兩件事，都會墮入極端，導致一生不能遇到佛陀，遠離真正的道。如果能夠斷除貪婪，精進地修習明理，就可以證得涅槃。什麼是涅槃？首先要了解四諦。什麼是四諦？一是苦諦，二是集諦，三是滅諦，四是道諦。像這樣的比丘，依次保持覺悟的智慧，一心禪定，接受修道的果報，法眼就會明亮。理解了這四諦，就能逐漸進入修道的正軌。』
English version Three people made offerings, and two served as guards. The Buddha spoke to them about the suffering of greed: 'Seeking profit and pursuing glory are the obsessions of the foolish. They harm conduct and destroy virtue, all stemming from greed. Joy, anger, gain, and loss, desires are insatiable. These benefits are dangerous and fragile, like clouds passing over a courtyard. When old age, sickness, and death arrive, nothing will remain. It's like a dream; upon waking, nothing is seen. The wise can abandon greed and attain great peace.' The Buddha composed a verse for these three: 'The mind of greed is like a field, the insatiable heart is like a seed. Cut off greed, abandon the pursuit of profit, and there will be no more worries of coming and going.' Then the World Honored One, therefore, extensively preached the Dharma, continuously explaining it in categories. These five people understood and wished to become the Buddha's disciples. The Buddha said, 'Welcome! Bhikkhus!' They all became monks. The Buddha told the bhikkhus, 'There are two things in practice that lead to extremes: one is to be attached to ** without a pure aspiration; the other is to rely on love and cling to greed, unable to practice purely. These two things lead to extremes, causing one to not encounter the Buddha in this life and to stray far from the true path. If one can cut off greed and diligently cultivate understanding, one can attain Nirvana. What is Nirvana? First, one must understand the Four Noble Truths. What are the Four Noble Truths? One is the Truth of Suffering, two is the Truth of the Origin of Suffering, three is the Truth of the Cessation of Suffering, and four is the Truth of the Path to the Cessation of Suffering. Such a bhikkhu, in order, maintains the wisdom of awakening, meditates with a focused mind, receives the rewards of the path, and the Dharma eye will become clear. Understanding these Four Noble Truths, one can gradually enter the path of practice.'
。何謂為苦？生苦、老苦、病苦、死苦、憂悲惱苦、恩愛別苦、怨憎會苦、所求失苦，要因五陰受盛為苦。何謂為習？所愛著習，不愛亦習。何謂為盡？其所有愛，覺知有滅，不愛不念，而覺皆盡。何謂入道？八正為真。一曰正見、二曰正利、三曰正言、四曰正行、五曰正命、六曰正治、七曰正志、八曰正定。是為苦習，以盡入道。真諦是為無生，無生者無老，無老者無病，無病者無死，無死者無痛，無痛者無上吉祥，向于泥洹。」
於時如來而作頌曰：
「至道無往返， 玄微清妙真， 不沒不復生， 是處為泥洹。 此要寂無上， 畢故不造新， 雖天有善處， 皆莫如泥洹。」
說是法已，拘憐等五人，逮得法眼。佛告拘憐：「解未？」拘憐退席對曰：「未悟。」
世尊又告拘憐：「過去久遠時有國王，名曰惡生，將諸妓女，入山遊戲。王令官屬，住頓山下，唯從妓女，步涉山頂
現代漢語譯本：什麼是苦？是生之苦、老之苦、病之苦、死之苦、憂愁悲傷的苦、與所愛之人分離的苦、與怨恨之人相遇的苦、所求不得的苦，這些都是因為五蘊熾盛而產生的苦。什麼是習？是對所愛之物的執著，對不愛之物也同樣執著。什麼是滅盡？是對所有愛執的覺知，知道它們會消滅，對不愛之物也不再執念，從而覺悟到一切都已滅盡。什麼是入道？是八正道為真理。一是正見，二是正思，三是正語，四是正業，五是正命，六是正精進，七是正念，八是正定。這就是苦、習，通過滅盡而入道。真諦是無生，無生就不會老，不老就不會病，不病就不會死，不死就不會有痛苦，沒有痛苦就是無上的吉祥，趨向涅槃。 當時如來說偈頌道： 『至道沒有往返，玄妙清凈真實，不消逝也不再生，這裡就是涅槃。這才是寂靜無上，結束舊的不再造新的，即使天界有美好的地方，也都比不上涅槃。』 說完此法，拘鄰等五人，獲得了法眼。佛陀告訴拘鄰：『理解了嗎？』拘鄰退席回答說：『沒有領悟。』 世尊又告訴拘鄰：『過去很久以前，有一位國王，名叫惡生，帶著眾多宮女，入山遊玩。國王命令官員們，在山下駐紮，只帶著宮女，步行登上山頂。
English version: What is suffering? It is the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of sorrow and grief, the suffering of separation from loved ones, the suffering of encountering those one hates, the suffering of not getting what one desires, all of which are due to the flourishing of the five aggregates. What is the cause of suffering? It is the attachment to what is loved, and also attachment to what is not loved. What is the cessation of suffering? It is the awareness that all attachments will cease, and no longer clinging to what is not loved, thus realizing that all has ceased. What is the path to liberation? It is the Eightfold Path as the truth. First is Right View, second is Right Thought, third is Right Speech, fourth is Right Action, fifth is Right Livelihood, sixth is Right Effort, seventh is Right Mindfulness, and eighth is Right Concentration. This is suffering, its cause, its cessation, and the path to its cessation. The true meaning is no birth, no birth means no old age, no old age means no sickness, no sickness means no death, no death means no pain, no pain means supreme auspiciousness, leading to Nirvana. At that time, the Tathagata spoke a verse: 'The ultimate path has no coming or going, it is profound, subtle, pure, and true, it neither disappears nor is reborn, this place is Nirvana. This is the supreme tranquility, ending the old and not creating the new, even if there are good places in the heavens, none can compare to Nirvana.' After speaking this Dharma, Kaundinya and the other five attained the Dharma Eye. The Buddha asked Kaundinya, 'Do you understand?' Kaundinya stepped back and replied, 'I have not understood.' The World Honored One then told Kaundinya, 'In the distant past, there was a king named Evil-Born, who took many palace women to play in the mountains. The king ordered his officials to stay at the foot of the mountain, and only with the palace women, walked to the top of the mountain.'
王疲極臥，諸妓女輩，舍王取華，見一道人端坐樹下，諸女心悅，皆前作禮。道人咒愿，諸妹那來，命令就坐，為說經法。王覺求諸妓女，而見坐彼道人之前。王性妒害，噁心內發，便問道人：『何故誘他妓女，著此坐為？卿是何人？』道人豫知王意必興暴害，答曰：『是忍辱人。』王拔佩劍，削其兩臂而問：『何人？』答曰：『實忍辱人。』又截其耳鼻。心堅不動，猶言忍辱人。王見道人顏色不移，便前悔過。道人告王：『汝今以女色故，刀截我形，吾忍如地，必得平等正覺，當以一切大智斷汝生死。』王惟罪深，必獲重殃，叩頭于地，愿見矜恕。道人告王：『吾真忍辱者，血當爲乳，所截平復。』尋如所言，乳出形復。王見忍證，冀必全濟，重宣情言：『若真道成，愿先度我。』道人答：『可。』王解迷止，辭退還宮。」
佛告拘憐：「爾時忍辱道人者，我身是也；惡生王者，拘憐是也。解未？拘憐！」拘憐退席白佛：「甚解！世尊！」說是法時，拘憐等五人，漏盡意解，皆得羅漢；及上諸天八萬，逮得法眼。三千世界，為大震動。是為如來始於波羅奈國以無上法輪轉未轉者，大度一切，莫不樂受。
現變(一作善來)品第二
於時波羅奈城中，有長者名阿具利，有一子，字曰蛇蛇(晉言寶稱)，時年二十四。稱生奇妙，有琉璃屐，著足而生。父母貴異，字曰寶稱。別作屋宇，寒暑易處，妓女娛樂，不捨晝夜
現代漢語譯本：國王疲憊地躺下，那些妃嬪們，捨棄國王去採摘鮮花，看見一位道人端坐在樹下，眾女子心生愛慕，都上前行禮。道人祝願，讓眾姐妹過來，命令她們坐下，為她們講解經法。國王醒來尋找妃嬪們，卻看見她們坐在那位道人面前。國王生性嫉妒，惡念在心中滋生，便問那道人：『為何引誘我的妃嬪，讓她們坐在這裡？你是什麼人？』道人預先知道國王必定會發怒行兇，回答說：『我是忍辱之人。』國王拔出佩劍，砍斷道人的雙臂，問道：『是什麼人？』回答說：『確實是忍辱之人。』又割下他的耳朵和鼻子。道人內心堅定不動搖，仍然說自己是忍辱之人。國王見道人臉色不變，便上前懺悔過錯。道人告訴國王：『你現在因為女色，用刀砍傷我的身體，我忍受如大地一般，必定會得到平等正覺，將用一切大智慧斷除你的生死。』國王自知罪孽深重，必定會遭受重罰，叩頭于地，希望得到寬恕。道人告訴國王：『我真是忍辱之人，血會變成乳汁，被砍傷的地方會恢復原狀。』隨即如他所說，乳汁流出，身體恢復原狀。國王見到忍辱的證明，希望能夠完全得救，再次表達心意：『如果真的得道，希望先度化我。』道人回答：『可以。』國王解除了迷惑，停止了怒火，告辭退回宮中。 佛告訴拘鄰：『那時忍辱的道人，就是我的前身；那個惡生國王，就是你拘鄰的前身。明白了嗎？拘鄰！』拘鄰退下座位，對佛說：『非常明白！世尊！』當佛說此法時，拘鄰等五人，煩惱盡除，心意解脫，都證得阿羅漢果；以及天上的八萬諸天，都獲得了法眼。三千世界，發生大震動。這就是如來在波羅奈國開始轉動無上法輪，度化那些尚未被度化的人，沒有誰不歡喜接受。 現變（一作善來）品第二 當時在波羅奈城中，有一位長者名叫阿具利，他有一個兒子，名字叫蛇蛇（晉語譯為寶稱），當時二十四歲。寶稱出生時非常奇特，腳上穿著琉璃鞋子而生。父母認為他尊貴奇異，就叫他寶稱。另外建造房屋，寒暑交替居住，妃嬪娛樂，不分晝夜。
English version: The king, exhausted, lay down. The concubines, abandoning the king, went to pick flowers. They saw a Taoist sitting upright under a tree. The women were delighted and all went forward to pay their respects. The Taoist offered blessings, invited the sisters to come over, ordered them to sit down, and explained the scriptures to them. The king awoke, seeking his concubines, and saw them sitting before the Taoist. The king, by nature jealous and malicious, felt evil thoughts arise within him. He asked the Taoist, 'Why did you seduce my concubines and have them sit here? Who are you?' The Taoist, knowing beforehand that the king would surely become violent, replied, 'I am a person of forbearance.' The king drew his sword, cut off both of the Taoist's arms, and asked, 'Who are you?' He replied, 'Indeed, a person of forbearance.' He then cut off his ears and nose. His heart remained firm and unmoved, and he still said he was a person of forbearance. Seeing that the Taoist's expression did not change, the king went forward to repent his wrongdoings. The Taoist told the king, 'Now, because of your lust for women, you have cut my body with a sword. I endure like the earth, and I will surely attain equal and correct enlightenment. I will use all great wisdom to sever your cycle of birth and death.' The king, knowing his sins were deep and that he would surely suffer severe retribution, kowtowed to the ground, hoping to be forgiven. The Taoist told the king, 'I am truly a person of forbearance. My blood will turn to milk, and the places that were cut will be restored.' Immediately, as he said, milk flowed out, and his body was restored. Seeing the proof of forbearance, the king hoped to be completely saved and again expressed his feelings, 'If you truly attain the Way, I hope you will save me first.' The Taoist replied, 'It is possible.' The king resolved his confusion, stopped his anger, and took his leave to return to the palace. The Buddha told Kuli, 'The Taoist of forbearance at that time was my former self; the evil king was your former self, Kuli. Do you understand? Kuli!' Kuli stepped down from his seat and said to the Buddha, 'I understand very well! World Honored One!' When the Buddha spoke this Dharma, Kuli and the other five people, their afflictions exhausted and their minds liberated, all attained the Arhat fruit; and the eighty thousand devas in the heavens all attained the Dharma Eye. The three thousand worlds shook greatly. This is how the Tathagata began to turn the unsurpassed Dharma wheel in the country of Varanasi, saving those who had not yet been saved, and none did not joyfully accept it. Chapter Two: Manifestation of Transformation (also known as 'Welcome') At that time, in the city of Varanasi, there was an elder named Aguli, who had a son named She She (translated as 'Precious Name' in Jin), who was twenty-four years old. She She's birth was extraordinary, as he was born with crystal shoes on his feet. His parents considered him noble and unusual, and named him Precious Name. They built separate houses for him, where he could live comfortably in both hot and cold weather, and he enjoyed the entertainment of concubines day and night.
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寶稱中夜欻覺，見諸妓女，皆如死狀，膿血流溢，肢節斷壞，屋室眾具，皆似冢墓，驚走趣戶，戶輒自開，天地大冥，唯睹小光，趣東城門，門復自開，明照鹿園，尋光詣佛，瞻睹相好，巍巍煌煌，怖止迷解。舉聲嘆曰：「久在恩愛獄，縛著名色械，今馳趣天尊，寧得解脫不？」
佛言：「童子，善來覺矣！」斯處無憂，眾行畢竟，前禮佛足，卻住一面。佛為說法，逮無垢法眼，退席白佛：「愿為弟子。」佛言：「善來！比丘。」便成沙門。
明旦眾女，不見蛇蛇，周慞遍求，噓唏並泣，大家驚怪，問其狀變。答言：「不知寶稱今為所在？」長者怖悸，即遣馬騎，四出推索，父乘子車，速出而求。道過一水，水名波羅奈，渡水見子寶屐脫置岸邊，即尋足跡，逕趣鹿園。佛以方便，令其父子兩不相見。長者見佛尊儀相好，喜懼交至，忘失修敬，而問佛言：「我子寶稱，足跡趣此，瞿曇寧見？」佛告長者：「若子在斯，何憂不見？」
佛為說法：「生死由癡，恩愛有離，破二十億惡，入須陀洹。」寶稱心解，便得羅漢。父子相見，恩愛微薄，長者歡喜，退坐白佛：「今日心悅。情有二喜：一者遇佛解喜、二者離愛快喜。」
於時寶稱親友四人：一名富褥、二名惟摩羅、三名憍炎缽、四名須陀，聞寶稱已作沙門，驚喜毛豎曰：「其人德高，明遠震國，吾等咸歸。今為沙門，其道必真，乃使斯人忽棄榮利。」共出詣佛，並省寶稱，即便俱行。見佛景則乘本願行，心喜即解，頭面作禮
現代漢語譯本：寶稱在半夜突然醒來，看見周圍的人，都像死了一樣，膿血流淌，肢體斷裂損壞。房屋和裡面的東西，都像墳墓一樣。他驚恐地跑向門口，門卻自己打開了。天地一片黑暗，只有一點微光。他朝著東城門跑去，門也自己打開了。光明照亮了鹿園，他循著光芒來到佛陀面前，瞻仰佛陀的莊嚴相貌，巍峨而光輝，恐懼停止，迷惑也解開了。他高聲感嘆道：『長久以來身處恩愛牢獄，被名色的枷鎖束縛，如今奔向天尊，難道不能得到解脫嗎？』 佛陀說：『童子，你來得好，已經覺悟了！』這裡沒有憂愁，一切修行都將圓滿。寶稱上前禮拜佛足，然後退到一旁站立。佛陀為他說法，他獲得了無垢的法眼。他離開座位，對佛陀說：『我願意成為您的弟子。』佛陀說：『善來！比丘。』寶稱便成了沙門。 第二天早上，眾女子不見了蛇蛇，驚慌失措地四處尋找，嘆息哭泣。大家感到驚奇，詢問發生了什麼事。她們回答說：『不知道寶稱現在在哪裡？』長者感到恐懼，立刻派騎馬的人四處尋找。父親乘坐兒子的車，快速出來尋找。路上經過一條河，河名叫波羅奈。渡河時，他看見兒子寶稱的鞋子脫在岸邊，就沿著腳印，直接去了鹿園。佛陀用方便法門，讓父子二人沒有相見。長者看見佛陀莊嚴的儀容和美好的相貌，又喜又懼，忘記了禮敬，就問佛陀：『我的兒子寶稱，腳印到了這裡，瞿曇您看見了嗎？』佛陀告訴長者：『如果你的兒子在這裡，何必擔心見不到呢？』 佛陀為他說法：『生死由愚癡而起，恩愛終有離別。』他破除了二十億種惡，進入了須陀洹的境界。寶稱心開意解，便證得了羅漢果位。父子相見，恩愛之情已經淡薄。長者歡喜，退坐一旁對佛陀說：『今天我心裡非常高興。我有兩重喜悅：一是遇到佛陀，解脫了迷惑的喜悅；二是脫離了恩愛的快樂。』 當時，寶稱的四個親友：一名富褥、二名惟摩羅、三名憍炎缽、四名須陀，聽說寶稱已經做了沙門，驚喜得汗毛豎立，說：『他德行高尚，名聲遠揚，我們都歸附他。現在他做了沙門，他的道必定是真實的，才使得這樣的人突然放棄榮華富貴。』他們一起去拜見佛陀，並看望寶稱，就一起修行。他們見到佛陀的景象，就乘著本願修行，心中歡喜，立刻開悟，頂禮膜拜。
English version: Bao Cheng suddenly woke up in the middle of the night and saw that everyone around him looked like they were dead, with pus and blood flowing, and their limbs broken and damaged. The houses and everything inside looked like tombs. He ran in terror towards the door, but the door opened by itself. The sky and earth were dark, with only a small light. He ran towards the east city gate, and the gate opened by itself as well. The light illuminated the Deer Park, and he followed the light to the Buddha. He gazed upon the Buddha's majestic appearance, which was towering and radiant. His fear stopped, and his confusion was resolved. He exclaimed loudly, 'For a long time, I have been in the prison of love and affection, bound by the shackles of name and form. Now I am rushing towards the Heavenly Venerable, can I not be liberated?' The Buddha said, 'Good, young man, you have come and awakened!' There is no sorrow here, and all practices will be fulfilled. Bao Cheng stepped forward to bow at the Buddha's feet, then stepped back to stand aside. The Buddha preached the Dharma to him, and he attained the immaculate Dharma eye. He left his seat and said to the Buddha, 'I wish to become your disciple.' The Buddha said, 'Welcome, Bhikkhu!' And Bao Cheng became a Shramana. The next morning, the women could not find She She, and they searched everywhere in panic, sighing and weeping. Everyone was surprised and asked what had happened. They replied, 'We don't know where Bao Cheng is now?' The elder was frightened and immediately sent horse riders to search everywhere. The father rode in his son's carriage and quickly went out to search. On the way, they passed a river called Varanasi. While crossing the river, he saw his son Bao Cheng's shoes left on the bank. He followed the footprints directly to the Deer Park. The Buddha used skillful means to prevent the father and son from meeting. The elder saw the Buddha's majestic appearance and beautiful features, and he was both happy and fearful. He forgot to pay his respects and asked the Buddha, 'My son Bao Cheng's footprints led here, did you see him, Gautama?' The Buddha told the elder, 'If your son is here, why worry about not seeing him?' The Buddha preached the Dharma to him, 'Birth and death arise from ignorance, and love and affection will eventually be separated.' He broke through twenty billion evils and entered the state of Srotapanna. Bao Cheng's mind opened, and he attained the state of Arhat. The father and son met, and their love and affection had become weak. The elder was happy and sat back down, saying to the Buddha, 'Today, my heart is very happy. I have two joys: one is the joy of meeting the Buddha and being liberated from confusion; the other is the joy of being free from love and affection.' At that time, Bao Cheng's four friends: Fu Ru, Vimala, Jiao Yanbo, and Suda, heard that Bao Cheng had become a Shramana. They were so surprised and happy that their hair stood on end. They said, 'He is of high virtue and his reputation is far-reaching. We all admire him. Now that he has become a Shramana, his path must be true, which is why such a person would suddenly abandon wealth and glory.' They went together to see the Buddha and visit Bao Cheng, and they began to practice together. When they saw the Buddha's appearance, they followed their original vows to practice, and their hearts were filled with joy. They immediately awakened and prostrated themselves in worship.
。前白世尊：「飢渴道化，虛心日久，不以鄙陋，愿為弟子。」佛言：「善來！比丘。」皆成沙門。為說心本，旨解清凈，聞義心了，便得羅漢。
是時波羅奈傍，縣名曰荼，有五十人，因事詣國。聞寶稱、富褥等皆作沙門，又各生念：「諸長者子輩，憍樂自恣，才藝高世，皆感道化，瞿曇必神，乃令貴族，不復顧榮。」各各發念，欲往詣佛。即便俱出，逕詣鹿園，本願應度，見佛便解，愿為弟子。佛言：「善來！比丘。」悉成沙門。因順本旨，速成法要，垢除縛解，皆得羅漢。
於時鹿園中間，有大眾會，飲食歌舞。時有一女，端正非凡，于會中舞，眾咸喜悅，意甚無量。女舞未竟，忽然不見，眾失所歡，惆悵屏營。乃復于彼，百步現形，大眾馳趣，女引詣佛，奄然隱焉。眾人問佛：「曏者一女，並舞至此，瞿曇豈見之耶？」佛告眾人：「且自觀身，觀他何為？色慾無常，合會有離，如泡如沫，愚者戀著，殃禍由生。身為苦器，眾生皆然。」大眾心解，愿為沙門。佛皆受戒，道現正諦，皆得應真。
佛敕諸比丘：「汝曹各行，廣度眾生，隨所見法，示導橋樑，普施法眼，宣暢三尊，拔愛除有，遷入泥洹。吾今獨行，詣憂為羅縣。」諸比丘受教，頭面禮足，繞佛三匝，於是別去。
化迦葉品第三
於是如來，還詣摩竭提界，至優為羅縣，暮止梵志斯奈園。明旦持缽，詣斯奈門，佛現金光，照其堂上。梵志二女，長名難陀、次名難陀波羅，見光喜悅，尋詣佛所，禮拜請佛
現代漢語譯本：先前，世尊說：『你們飢渴于道，虛心求道已久，不因自己鄙陋而退縮，願意成為我的弟子。』佛說：『善來！比丘。』他們都成了沙門。佛為他們講述心的本源，闡明清凈的宗旨，他們聽聞佛法，心領神會，便都證得了羅漢果位。 當時，在波羅奈城附近，有個縣名叫荼，有五十個人，因為有事要到國都去。他們聽說寶稱、富褥等人都做了沙門，又各自心想：『那些長者子弟，驕奢享樂，才藝高超，都感悟佛道，瞿曇必定是神人，才能讓這些貴族不再顧念榮華。』他們各自發愿，想要去拜見佛陀。於是他們一同出發，直接去了鹿野苑，因為本就應該被度化，見到佛陀就開悟了，願意成為弟子。佛說：『善來！比丘。』他們都成了沙門。因為順應本來的心願，很快就領悟了佛法的要義，除去了污垢，解脫了束縛，都證得了羅漢果位。 當時，在鹿野苑的中間，有一場大眾聚會，人們在飲酒歌舞。當時有一個女子，容貌端莊美麗，在聚會中跳舞，大家都非常高興，心情無比愉悅。女子舞蹈還沒結束，忽然就不見了，大家失去了歡樂，惆悵不安。後來，女子又在百步之外現身，大家跑過去追趕，女子把他們引到佛陀面前，然後就突然消失了。眾人問佛：『剛才那個女子，跳舞到這裡，瞿曇您看到了嗎？』佛告訴眾人：『你們先觀察自己，看別人做什麼呢？無常，相聚終有離別，就像水泡和泡沫一樣，愚蠢的人執著於此，災禍由此產生。身體是痛苦的容器，眾生都是如此。』大家心領神會，願意成為沙門。佛都為他們授戒，佛法顯現出真正的道理，他們都證得了阿羅漢果位。 佛陀告誡眾比丘：『你們各自去修行，廣度眾生，隨你們所見到的佛法，引導他們走向解脫的橋樑，普遍施予佛法之眼，宣揚佛、法、僧三寶，拔除愛慾，消除有為，遷入涅槃。我現在獨自前往憂為羅縣。』眾比丘接受教誨，頭面頂禮佛足，繞佛三圈，然後就告別離去。 化迦葉品第三 於是，如來回到摩竭提國，到達憂為羅縣，傍晚住在梵志斯奈的園林里。第二天早上，佛陀拿著缽，來到斯奈的門前，佛陀身上發出金光，照亮了斯奈的堂上。梵志的兩個女兒，大的叫難陀，小的叫難陀波羅，看到金光非常高興，就去到佛陀那裡，禮拜並請佛陀
English version: Previously, the World Honored One said, 'You are hungry and thirsty for the Way, have been seeking it with an open mind for a long time, and do not shrink back because of your humble origins, and are willing to become my disciples.' The Buddha said, 'Welcome! Bhikkhus.' They all became Samanas. The Buddha explained the origin of the mind to them, clarified the essence of purity, and upon hearing the Dharma, they understood and all attained the Arhatship. At that time, near the city of Varanasi, in a county called Tu, there were fifty people who were going to the capital for business. They heard that Bao Cheng, Fu Ru, and others had become Samanas, and they each thought, 'Those sons of elders, who indulged in luxury and were highly skilled, have all been moved by the Dharma. Gautama must be a divine being to make these nobles no longer care about glory.' They each made a vow to go and see the Buddha. So they set out together, went directly to the Deer Park, and because they were destined to be converted, they understood upon seeing the Buddha and wished to become disciples. The Buddha said, 'Welcome! Bhikkhus.' They all became Samanas. Because they followed their original aspirations, they quickly understood the essence of the Dharma, removed their defilements, freed themselves from bondage, and all attained the Arhatship. At that time, in the middle of the Deer Park, there was a large gathering of people, drinking and dancing. There was a woman, beautiful and extraordinary, dancing in the gathering, and everyone was very happy and joyful. Before the woman finished dancing, she suddenly disappeared, and everyone lost their joy and became sad and uneasy. Later, the woman reappeared a hundred steps away, and everyone ran to chase her. The woman led them to the Buddha, and then suddenly vanished. The crowd asked the Buddha, 'Did you see the woman who was dancing here?' The Buddha told the crowd, 'First observe yourselves, why look at others? Impermanence, gatherings will eventually separate, like bubbles and foam, foolish people cling to them, and disasters arise from this. The body is a vessel of suffering, and all beings are the same.' Everyone understood and wished to become Samanas. The Buddha gave them all precepts, the Dharma revealed the true principle, and they all attained the Arhatship. The Buddha instructed the Bhikkhus, 'Each of you go and practice, widely convert sentient beings, according to the Dharma you have seen, guide them to the bridge of liberation, universally bestow the eye of Dharma, proclaim the Three Jewels of Buddha, Dharma, and Sangha, eradicate desire, eliminate existence, and enter Nirvana. I will now go alone to the county of Uruvela.' The Bhikkhus accepted the teachings, bowed their heads to the Buddha's feet, circled the Buddha three times, and then departed. Chapter Three: Converting Kasyapa Then, the Tathagata returned to the kingdom of Magadha, arrived at the county of Uruvela, and in the evening stayed in the garden of the Brahmin Sinae. The next morning, the Buddha took his bowl and went to the gate of Sinae. The Buddha emitted golden light, illuminating Sinae's hall. The two daughters of the Brahmin, the elder named Nanda and the younger named Nanda Pala, were very happy to see the golden light, and went to the Buddha, bowed and invited the Buddha
。如來升堂，教授二女，歸命三尊，授五戒已。世尊告曰：「身非己有，萬物歸空。」二人心解，首戴奉行。世尊惟曰：「吾本起學，欲度眾生，欲界魔王，歸伏道化。」
近泥蘭禪河邊，有梵志，姓迦葉氏，字郁俾羅，年百二十，名聲高遠，世人奉仰，修治火祠，晝夜不懈。好學弟子，有五百人。迦葉二弟，宗師其兄，謂為得道。各有弟子，皆居下流。迦葉自念：「吾名日高，國內注仰，術淺易窮，窮則名頹，當作良策，全國大望。」便行求龍，以術致之，為作靖室，而鞠龍曰：「若有輕突入靖室者，吐火出毒，以滅來者。」龍至節會，無不放火。遠近僉言：「大師道神。」迦葉由此，功名曰隆。
世尊唸曰：「吾昔出家，道逢䓑沙，誓要道成先度脫我。吾用一切故，即便然可。今察民心，普注迦葉，卒未可回。譬如果美樹高，無因得食，唯有伐樹根僻枝，從食果必矣！一切所忌，咸在於龍。吾先降之，迦葉來從！爾乃大道，所化無崖。如來言曰：『日照天下，其德有三：一曰光耀除冥，無不分明；二曰五色雜類，宣敘其形；三曰開發萌芽，萬物精榮。如來出世，亦有三焉：一曰一切大智，照除愚冥；二曰分部五道，言行所由；三曰權慧拯濟，利而安之。』」
眾祐念已，便行起於斯奈園，投暮往造迦葉。未至所止，便現金光，樹木土石其色若金。迦葉弟子持瓶取水，睹變心動，怪而顧望。遙見世尊，明耀天下，不識何妙，馳走白師
現代漢語譯本：如來登上講堂，教導兩位女子，使她們皈依三寶，並授予五戒。世尊告誡說：『身體並非自己所有，萬物最終都將歸於空無。』二人心領神會，恭敬地接受並奉行。世尊又說：『我最初開始修行，是爲了度化眾生，欲界的魔王，也最終會歸順於正道。』 在尼連禪河邊，有一位婆羅門，姓迦葉，字郁俾羅，年一百二十歲，名聲顯赫，世人敬仰，他修習火祭，日夜不懈。他有五百位好學的弟子。迦葉的兩個弟弟，以兄長為宗師，認為他已得道。他們各自也有弟子，都住在下游。迦葉自己思忖：『我名聲日漸高漲，國內的人都仰望我，但我的法術淺薄容易被看穿，一旦被看穿，名聲就會衰落，我應該想個好辦法，以滿足全國的期望。』於是他便去尋找龍，用術法將其招來，為它建造了安靜的住所，並告誡龍說：『如果有誰輕率地闖入這安靜的住所，你就噴火放毒，將其消滅。』每逢節日集會，龍都會噴火。遠近的人都說：『大師的道術真是神奇。』迦葉因此，功名日益顯赫。 世尊心想：『我當初出家時，在路上遇到䓑沙，曾發誓要等我得道后先度化他。我爲了這個誓言，就答應了他。現在觀察民心，都普遍傾向於迦葉，一時難以轉變。這就像果實豐美的大樹，高不可攀，無法吃到果實，只有砍伐樹根和偏枝，才能吃到果實！現在大家所忌憚的，都在於那條龍。我先降服它，迦葉自然會來歸順！這樣才能使大道，教化無邊。』如來說道：『太陽照耀天下，它的功德有三：一是光芒照耀，驅除黑暗，使一切都清晰明瞭；二是五彩繽紛，顯現萬物的形態；三是開發萌芽，使萬物繁榮生長。如來出世，也有三點：一是擁有無上的智慧，照破愚昧和黑暗；二是分說五道，闡明行為的準則；三是運用權巧方便的智慧，救濟眾生，使他們獲得利益和安樂。』 眾祐思慮完畢，便從斯奈園出發，傍晚前往迦葉的住所。還沒到達目的地，就顯現出金光，樹木和土石都變成了金色。迦葉的弟子們拿著瓶子取水，看到這種變化，心中驚動，感到奇怪而四處張望。遠遠地看到世尊，光芒照耀天下，不知道是什麼神妙，便跑去告訴他們的老師。
English version: The Tathagata ascended the hall, teaching two women, leading them to take refuge in the Three Jewels and bestowing upon them the Five Precepts. The World Honored One admonished, 'The body is not one's own; all things ultimately return to emptiness.' The two understood in their hearts, respectfully accepting and practicing. The World Honored One further said, 'I initially began my practice to liberate all beings, and even the demon kings of the desire realm will eventually submit to the righteous path.' Near the Niran River, there was a Brahmin named Kashyapa, with the given name Uruvilva, one hundred and twenty years old, renowned and revered by the world. He practiced fire sacrifices, tirelessly day and night. He had five hundred studious disciples. Kashyapa's two younger brothers regarded their elder brother as their master, believing he had attained enlightenment. They each had their own disciples, all residing downstream. Kashyapa pondered, 'My reputation is growing daily, and the people of the country look up to me, but my magic is shallow and easily seen through. Once seen through, my reputation will decline. I must devise a good plan to meet the expectations of the entire nation.' So he went to seek a dragon, using magic to summon it, built a quiet dwelling for it, and warned the dragon, 'If anyone rashly enters this quiet dwelling, you shall spew fire and poison to destroy them.' During festivals and gatherings, the dragon would breathe fire. People far and near said, 'The master's magic is truly divine.' Thus, Kashyapa's fame grew daily. The World Honored One thought, 'When I first left home, I met Bhargava on the road and vowed to liberate him first after I attained enlightenment. For this vow, I agreed to it. Now, observing the hearts of the people, they are generally inclined towards Kashyapa, and it is difficult to change them immediately. It is like a tall tree with abundant fruit, impossible to reach and eat. Only by cutting the roots and branches can one eat the fruit! What everyone fears is the dragon. If I subdue it first, Kashyapa will naturally come to submit! Only then can the Great Path be taught without limit.' The Tathagata said, 'The sun illuminates the world, and its merits are threefold: first, its light shines, dispelling darkness, making everything clear; second, it displays the forms of all things in their various colors; third, it develops sprouts, causing all things to flourish. The Tathagata's appearance in the world also has three aspects: first, possessing supreme wisdom, illuminating ignorance and darkness; second, explaining the five paths, clarifying the principles of conduct; third, using skillful means of wisdom to save all beings, bringing them benefit and peace.' Having contemplated this, the Blessed One departed from the Snail Garden, and in the evening, went towards Kashyapa's dwelling. Before reaching his destination, golden light appeared, and the trees and earth turned golden. Kashyapa's disciples, carrying bottles to fetch water, were startled by this change, looking around in wonder. From afar, they saw the World Honored One, whose light illuminated the world. Not knowing what this marvel was, they ran to inform their teacher.
。師徒皆出，世尊威神，明儀煌煌，迦葉情悸，濛濛不悟，即自惟曰：「若是日耶，吾目得逮！謂是天人，其目復眴！」后思乃解曰：「得無是白凈王子悉達者乎？吾歷數云：『白凈王子，福應聖王，不樂榮位，當得作佛。』昔聞出家，其道成乎？」如來忽到，迦葉大喜：「善來瞿曇，起居常安。」佛為迦葉而作頌曰：
「持戒終老安， 信正所止善， 智慧最安身， 眾惡不犯安。」
迦葉白佛：「唯愿屈德，臨眄蔬食。」佛答迦葉：「古佛道法過中不飯，且明至心，欲托一事，庶不有吝。」迦葉答曰：「恨無備豫，敬德虛心。」佛告迦葉：「欲寄一宿，寧見容不？」迦葉白佛：「我梵志法，寢不同室，幸恕不愛。巨命如何？」佛指靖室：「此復何室？」迦葉答曰：「中有神龍，性急姤惡，有入室者，每便吐火燒害於人。」佛告迦葉：「以此借我。」迦葉答曰：「實不有愛，恐龍為害耳。」五百弟子，屏營悚息，恐師許佛。重借滿三，迦葉惟疑，意甚無違，懼必禍耳。佛告迦葉：「三界慾火吾已滅之，龍不害我也！」迦葉答曰：「瞿曇德尊，能居隨意。」即撿威神，便入其室。五百弟子，信龍為害，莫不涕淚，可惜尊人，為龍所害。
佛坐須臾，龍從窟出，吐毒繞佛，如來化毒皆使為華。龍見其毒作華繞佛，怒盛吐火，謂能為害。熱氣歸龍，鬱悶欲死，舉頭視佛，見相知尊，涼風趣龍，尋涼詣佛，火滅毒除，歸命入缽。於是如來，便現火光，烔然概天
現代漢語譯本：師徒二人一同出來，世尊威嚴神聖，光芒四射，迦葉心中驚悸，迷茫不解，心想：『這是太陽嗎？我的眼睛竟然能看到！說是天人，他們的眼睛又會眨動！』後來思索才明白：『莫非是凈飯王的王子悉達多？我曾推算過：『凈飯王的王子，有成為聖王的福分，但不貪戀榮華富貴，應當會成佛。』以前聽說他出家了，難道他的道業已經成就了嗎？』如來忽然來到，迦葉非常高興：『歡迎你，瞿曇，起居安好。』佛陀為迦葉作偈說道： 『持守戒律終老安穩，信仰正道所止之處皆善，智慧最能安身立命，不犯任何惡行便能安寧。』 迦葉對佛說：『希望您能屈尊，光臨寒舍，吃些粗茶淡飯。』佛陀回答迦葉：『過去的佛陀教導過午不食，我只是想表明我的誠心，想託付你一件事，希望你不要吝嗇。』迦葉回答說：『恨我沒有準備，對您的美德我虛心敬仰。』佛陀告訴迦葉：『我想借宿一晚，不知是否可以？』迦葉對佛說：『我們婆羅門的規矩，睡覺不能同室，請您原諒。您如此尊貴，如何是好？』佛陀指著一間靜室說：『這又是什麼房間？』迦葉回答說：『裡面有條神龍，性情暴躁兇惡，有進入房間的人，它就會吐火燒傷他們。』佛陀告訴迦葉：『把這間房借給我。』迦葉回答說：『我實在不是捨不得，只是怕龍會傷害您。』五百弟子，都驚恐不安，擔心老師答應佛陀。佛陀連續借了三次，迦葉心中疑惑，但又不敢違背，擔心會招來禍患。佛陀告訴迦葉：『三界中的煩惱我已經滅盡，龍不會傷害我的！』迦葉回答說：『瞿曇您德高望重，可以隨意居住。』於是佛陀運用神力，進入了那間房間。五百弟子，都相信龍會傷人，無不流淚，為這位尊者感到惋惜，擔心他會被龍所害。 佛陀坐了一會兒，龍從洞穴里出來，吐出毒氣纏繞佛陀，如來將毒氣都化為鮮花。龍看到自己的毒氣變成鮮花纏繞佛陀，更加憤怒，吐出火焰，以為能傷害佛陀。熱氣反而回到龍身上，讓它鬱悶得快要死去，它抬頭看到佛陀，知道佛陀是尊貴的，涼風吹向龍，龍順著涼風來到佛陀身邊，火焰熄滅，毒氣消除，歸順佛陀，進入佛缽。於是如來，便顯現出火光，光芒照耀天空。
English version: The master and disciples all came out. The World Honored One was majestic and divine, with brilliant light. Kasyapa was startled and confused, thinking to himself, 'Is this the sun? My eyes can actually see it! If it's a deva, their eyes would blink!' Later, he pondered and realized, 'Could it be Prince Siddhartha of Suddhodana? I once calculated: 'Prince Siddhartha of Suddhodana, with the merit to become a holy king, does not desire glory and position, and will become a Buddha.' I heard he had left home before, has his path been accomplished?' Suddenly, the Tathagata arrived, and Kasyapa was overjoyed, 'Welcome, Gautama, are you well?' The Buddha spoke a verse for Kasyapa: 'Holding precepts to the end brings peace, believing in the right path brings goodness, wisdom is the most secure, not committing any evil brings peace.' Kasyapa said to the Buddha, 'I hope you will condescend to visit my humble abode and have some simple food.' The Buddha replied to Kasyapa, 'The ancient Buddhas taught not to eat after noon. I just want to show my sincerity and ask you for a favor, I hope you will not be stingy.' Kasyapa replied, 'I regret that I am not prepared, I humbly admire your virtue.' The Buddha told Kasyapa, 'I would like to stay for one night, is it possible?' Kasyapa said to the Buddha, 'It is the rule of us Brahmins not to sleep in the same room. Please forgive me. You are so noble, what should be done?' The Buddha pointed to a quiet room and said, 'What is this room?' Kasyapa replied, 'There is a divine dragon inside, with a violent and evil nature. Anyone who enters the room will be burned by its fire.' The Buddha told Kasyapa, 'Lend me this room.' Kasyapa replied, 'It's not that I'm unwilling, but I'm afraid the dragon will harm you.' The five hundred disciples were all terrified, worried that their teacher would agree to the Buddha. The Buddha asked to borrow the room three times, and Kasyapa was doubtful, but dared not refuse, fearing disaster. The Buddha told Kasyapa, 'I have extinguished the afflictions of the three realms, the dragon will not harm me!' Kasyapa replied, 'Gautama, you are of great virtue, you can stay as you wish.' Then the Buddha used his divine power and entered the room. The five hundred disciples all believed that the dragon would harm him, and they all wept, feeling sorry for this venerable one, fearing that he would be harmed by the dragon. The Buddha sat for a while, and the dragon came out of the cave, spitting out poison to entangle the Buddha. The Tathagata transformed the poison into flowers. The dragon saw its poison turned into flowers surrounding the Buddha, and became even more angry, spitting out flames, thinking it could harm the Buddha. The heat returned to the dragon, making it feel suffocated and about to die. It looked up and saw the Buddha, knowing that the Buddha was venerable. A cool breeze blew towards the dragon, and the dragon followed the cool breeze to the Buddha. The flames extinguished, the poison disappeared, and it submitted to the Buddha, entering the Buddha's bowl. Then the Tathagata manifested firelight, illuminating the sky.
。迦葉弟子，直起瞻候，見佛光明，謂是龍火，舉聲悲呼：「可惜真人，竟被龍殃。」迦葉師徒，驚共奔出，五百弟子，同聲責師：「天地開闢，未見人類妙如瞿曇，可尊可貴，恨不熟觀，何緣復見？」垂淚抆眼，而作頌曰：
「容顏紫金耀， 面滿發紺青， 大人百福德， 神妙應相經。 方身立丈六， 姿好八十章， 頂光燭幽昧， 何駃忽無常。」
後來弟子，謂火害佛，悲喚哀慟：「瞿曇被害，我生何為？」踴身赴火，清涼和調，還顧白師：「瞿曇無恙！本謂龍火，定是佛光！」師徒騷擾，側息達明。
清旦如來持缽出室，迦葉大喜曰：「大道人猶存耶！器中何等？」佛告迦葉：「所謂毒龍，已降受法。」五百弟子，僉言佛神。迦葉內伏，吝惜名稱，聊復貢高：「大道人實神。雖爾，未如我已得阿羅漢也！」
迦葉白佛：「愿大道人留止，欲相供養。」明旦作飯，自行請佛。佛言：「便去，今隨後到。」迦葉適還，佛如人屈伸臂頃，東適弗于逮數千億里，取樹果名閻逼，滿缽而還。迦葉未到，已坐其床。迦葉問佛：「大道人從何徑來？」佛言：「卿去後，吾東到弗于逮，取此果名閻逼，香美可食。」佛飯去已，迦葉唸曰：「大道人雖神，故不如我道真。」
明日食時，復行請佛。佛言：「可去，今隨後到。」迦葉旋還。佛南行極閻浮提界取果𦱕䗍勒，盛滿缽還。迦葉未至，已坐其床。迦葉問佛：「何緣先到？」佛言：「南行取此美果，可用愈病
現代漢語譯本：迦葉的弟子們，直起身子抬頭張望，看到佛陀的光芒，以為是龍噴出的火焰，大聲悲呼：『可惜這位真人，竟然被龍害死了。』迦葉師徒，驚慌地一起跑出來，五百弟子，同聲責問老師：『天地開闢以來，從未見過人類像瞿曇這樣美妙，如此可敬可貴，只恨沒有好好地仔細觀看，怎麼又見不到了呢？』他們垂淚擦眼，作頌說道： 『容顏紫金光耀眼，面容飽滿頭髮紺青，大人具備百種福德，神妙應驗經文所說。身形方正高一丈六，姿態美好具八十章，頭頂光芒照亮幽暗，為何如此迅速就無常了呢？』 後來的弟子們，以為佛陀被火燒死了，悲傷地呼喊哀號：『瞿曇被燒死了，我們活著還有什麼意義？』他們跳入火中，卻感到清涼平和，回頭告訴老師：『瞿曇沒事！原本以為是龍火，一定是佛光！』師徒們騷動不安，側耳傾聽，直到天亮。 清晨，如來拿著缽從房間出來，迦葉非常高興地說：『大道人還活著啊！缽里裝的是什麼？』佛陀告訴迦葉：『所謂的毒龍，已經被我降伏並接受了佛法。』五百弟子，都說佛陀太神奇了。迦葉內心佩服，卻吝惜自己的名聲，姑且又自高自大地說：『大道人確實很神奇。即使這樣，也不如我已經證得阿羅漢果位！』 迦葉對佛陀說：『愿大道人留在這裡，我願意供養您。』第二天早上做飯，親自去請佛陀。佛陀說：『你去吧，我隨後就到。』迦葉剛回去，佛陀像人屈伸手臂那麼短的時間，就向東到了弗于逮數千億里之外，取了一種名叫閻逼的樹果，裝滿缽回來。迦葉還沒到，佛陀已經坐在他的床上了。迦葉問佛陀：『大道人從哪條路來的？』佛陀說：『你走後，我向東到了弗于逮，取了這種名叫閻逼的果子，香甜可口。』佛陀吃完飯後，迦葉心想：『大道人雖然神奇，但還是不如我的道行真。』 第二天吃飯時，又去請佛陀。佛陀說：『你去吧，我隨後就到。』迦葉轉身回去。佛陀向南走到閻浮提的邊界，取了一種名叫𦱕䗍勒的果子，裝滿缽回來。迦葉還沒到，佛陀已經坐在他的床上了。迦葉問佛陀：『為什麼您先到了？』佛陀說：『向南去取了這種美味的果子，可以用來治病。』
English version: Kashyapa's disciples, straightening up and looking up, saw the Buddha's light and thought it was dragon fire, crying out in grief, 'Alas, this true man has been killed by the dragon!' Kashyapa and his disciples, startled, rushed out together. The five hundred disciples questioned their teacher in unison, 'Since the beginning of heaven and earth, we have never seen a human being as wonderful as Gautama, so respectable and precious. We regret not having observed him carefully. How can he be gone again?' They wiped away their tears and composed a verse: 'His face shines with purple-gold, his face is full, and his hair is dark blue. The great man possesses a hundred blessings, and his divine wonders correspond to the scriptures. His body is upright, one zhang and six chi tall, his posture is beautiful with eighty characteristics. The light from his head illuminates the darkness. Why is he so quickly impermanent?' Later disciples, thinking the Buddha had been burned by fire, cried out in sorrow, 'Gautama has been burned to death. What is the meaning of our lives?' They jumped into the fire, but felt cool and peaceful. They turned back and told their teacher, 'Gautama is fine! We thought it was dragon fire, but it must be the Buddha's light!' The teachers and disciples were in turmoil, listening intently until dawn. In the early morning, the Tathagata came out of his room holding his bowl. Kashyapa was very happy and said, 'The great man is still alive! What is in the bowl?' The Buddha told Kashyapa, 'The so-called poisonous dragon has been subdued and has accepted the Dharma.' The five hundred disciples all said that the Buddha was too miraculous. Kashyapa admired him inwardly, but was reluctant to give up his own reputation, so he arrogantly said, 'The great man is indeed miraculous. Even so, he is not as good as I who have already attained the Arhatship!' Kashyapa said to the Buddha, 'May the great man stay here, I am willing to make offerings to you.' The next morning, he prepared food and personally went to invite the Buddha. The Buddha said, 'You go, I will follow soon.' As soon as Kashyapa returned, the Buddha, in the time it takes for a person to stretch their arm, traveled east to Fuyudai, several billion miles away, picked a tree fruit called Yanbi, filled his bowl, and returned. Before Kashyapa arrived, the Buddha was already sitting on his bed. Kashyapa asked the Buddha, 'Great man, which path did you take?' The Buddha said, 'After you left, I went east to Fuyudai and picked this fruit called Yanbi, which is fragrant and delicious.' After the Buddha finished eating, Kashyapa thought, 'Although the great man is miraculous, he is still not as true as my path.' The next day at mealtime, he went to invite the Buddha again. The Buddha said, 'You go, I will follow soon.' Kashyapa turned back. The Buddha went south to the border of Jambudvipa, picked a fruit called 𦱕䗍勒, filled his bowl, and returned. Before Kashyapa arrived, the Buddha was already sitting on his bed. Kashyapa asked the Buddha, 'Why did you arrive first?' The Buddha said, 'I went south to pick this delicious fruit, which can be used to cure diseases.'
。」佛飯去後，迦葉而念：「此大沙門實神實妙。」
明日迦葉復行請佛，佛言：「今隨後到。」佛西適拘耶尼，取阿摩勒果，滿缽而還。迦葉未至，已坐其床。迦葉問佛：「復從何面來？」答曰：「西詣拘耶尼，取阿摩勒果，汝可食之。」佛飯已去，迦葉復念：「是大沙門所作實神。」
明日迦葉復行請佛，佛言：「今隨後到。」迦葉反顧，忽不見佛。佛已到北方郁單曰，取自然粳米。迦葉未至，已坐其床。迦葉問佛：「復從何來？」佛答曰：「北適郁單曰，取此粳米，卿可食之。」佛飯去後，迦葉獨念：「此大道人，神妙乃爾！」
明日食時，佛持缽自到其家，取飯而還，食已欲澡漱口無水，天帝釋即下以手指地，自然成池。迦葉晡時，彷徉見池怪而問佛：「何緣有此？」佛告迦葉：「朝得汝食，欲漱無水，天帝指地成池給用，當名此池為指地池。」迦葉唸曰：「大道人神妙，功德無量！」
後日世尊移近迦葉，坐一樹下。夜第一四天王俱下，聽佛說法，四天光影明如盛火。迦葉夜起，見佛前有四火。清旦問佛：「大道人亦事火乎？」佛言：「不也。昨夜四天王來聽說法，是其光耳。」迦葉復念：「是大沙門極神，乃致此天。雖爾，故不如我道真。」
明日第二天帝釋，夜來聽法，帝釋光明倍於四天。迦葉夜起，見佛前光，意而獨念：「佛故事火也。」平旦問佛：「得無事火？明倍昨夜也。」佛言：「帝釋來下聽受經法，是其光耳
『佛陀用過飯離開后，迦葉心想：「這位大沙門真是神奇又玄妙。」』 第二天，迦葉再次去請佛陀，佛陀說：『我隨後就到。』佛陀向西去了拘耶尼，取了滿滿一缽阿摩勒果回來。迦葉還沒到，佛陀已經坐在他的床上了。迦葉問佛陀：『您又從哪裡來的？』佛陀回答說：『我向西去了拘耶尼，取了阿摩勒果，你可以吃。』佛陀用過飯離開后，迦葉又想：『這位大沙門所作所為真是神奇。』 第二天，迦葉再次去請佛陀，佛陀說：『我隨後就到。』迦葉回頭一看，忽然不見了佛陀。佛陀已經到了北方的郁單曰，取了天然的粳米。迦葉還沒到，佛陀已經坐在他的床上了。迦葉問佛陀：『您又從哪裡來的？』佛陀回答說：『我向北去了郁單曰，取了這些粳米，你可以吃。』佛陀用過飯離開后，迦葉獨自想：『這位得道之人，真是神妙啊！』 第二天吃飯時，佛陀自己拿著缽來到他家，取了飯回去，吃完飯想要漱口卻沒有水，天帝釋立即地獄用手指地，自然形成了一個水池。迦葉傍晚時分，徘徊時看到水池感到奇怪，就問佛陀：『這是怎麼回事？』佛陀告訴迦葉：『早上吃了你的飯，想要漱口卻沒有水，天帝用手指地形成了水池供你使用，就將這個水池命名為指地池吧。』迦葉心想：『得道之人真是神妙，功德無量啊！』 後來，世尊搬到迦葉附近，坐在一棵樹下。夜裡，第一層四天王一同地獄，聽佛陀說法，四天王的光芒明亮如盛火。迦葉夜裡起來，看到佛陀面前有四團火。清晨，他問佛陀：『得道之人也祭火嗎？』佛陀說：『不是的。昨夜四天王來聽我說法，那是他們的光芒。』迦葉又想：『這位大沙門真是太神奇了，竟然能引來天人。即便如此，還是不如我的道真實。』 第二天，天帝釋夜裡來聽法，帝釋的光芒比四天王的光芒還要亮。迦葉夜裡起來，看到佛陀面前的光芒，心裡獨自想：『佛陀果然是祭火的。』天亮時，他問佛陀：『您是不是祭火了？光芒比昨晚還要亮。』佛陀說：『是帝釋地獄來聽受經法，那是他的光芒。』
'After the Buddha had finished his meal and left, Kasyapa thought: 『This great Shramana is truly divine and wondrous.』' 'The next day, Kasyapa again went to invite the Buddha, and the Buddha said: 『I will come soon after.』 The Buddha went west to Kujani, took a full bowl of Amalaka fruit, and returned. Kasyapa had not yet arrived, and the Buddha was already sitting on his bed. Kasyapa asked the Buddha: 『Where did you come from again?』 The Buddha replied: 『I went west to Kujani, took Amalaka fruit, and you can eat it.』 After the Buddha had finished his meal and left, Kasyapa thought again: 『What this great Shramana does is truly miraculous.』 'The next day, Kasyapa again went to invite the Buddha, and the Buddha said: 『I will come soon after.』 Kasyapa looked back, and suddenly the Buddha was gone. The Buddha had already gone to Uttarakuru in the north, and taken natural japonica rice. Kasyapa had not yet arrived, and the Buddha was already sitting on his bed. Kasyapa asked the Buddha: 『Where did you come from again?』 The Buddha replied: 『I went north to Uttarakuru, took this japonica rice, and you can eat it.』 After the Buddha had finished his meal and left, Kasyapa thought to himself: 『This great ascetic is truly miraculous!』 'The next day at mealtime, the Buddha himself came to his house with his bowl, took the food and returned. After eating, he wanted to rinse his mouth but there was no water. Sakra, the king of the gods, immediately descended and pointed his finger at the ground, and a pond naturally formed. Kasyapa, in the evening, wandered around and saw the pond, feeling strange, and asked the Buddha: 『What is the reason for this?』 The Buddha told Kasyapa: 『In the morning, after eating your food, I wanted to rinse my mouth but there was no water. The king of the gods pointed his finger at the ground and formed a pond for you to use. Let』s name this pond the Finger-Pointing Pond.』 Kasyapa thought: 『The great ascetic is truly miraculous, his merits are immeasurable!』 'Later, the World Honored One moved closer to Kasyapa and sat under a tree. At night, the four heavenly kings of the first heaven all descended to listen to the Buddha preach, and the light of the four heavenly kings was as bright as a blazing fire. Kasyapa got up at night and saw four fires in front of the Buddha. In the morning, he asked the Buddha: 『Does the great ascetic also worship fire?』 The Buddha said: 『No. Last night, the four heavenly kings came to listen to me preach, that was their light.』 Kasyapa thought again: 『This great Shramana is truly amazing, he can even attract the gods. Even so, it is still not as true as my path.』 'The next day, Sakra, the king of the gods, came to listen to the Dharma at night, and Sakra』s light was even brighter than the light of the four heavenly kings. Kasyapa got up at night and saw the light in front of the Buddha, and thought to himself: 『The Buddha is indeed worshiping fire.』 At dawn, he asked the Buddha: 『Are you not worshiping fire? The light is brighter than last night.』 The Buddha said: 『Sakra came down to listen to the teachings, that is his light.』
。」
后夜，第七梵天又下聽法，梵魔光景倍于帝釋。迦葉見光，疑佛事火。晨朝問佛：「大道人必事火也。」佛告迦葉：「第七梵天昨夜聽法，是其光耳。」迦葉自念：「是大沙門，威神感動天梵下降。」
迦葉五百弟子，人事三火，凡千五百火。明旦燃之，火了不燃。怪而白師。師曰：「必是佛所為耳。」馳往白佛：「我五百弟子，今朝燃火，了不肯燃，是佛所為乎？」佛告迦葉：「欲使燃不？」問之至三，對曰：「欲使燃。」佛言：「可去，火當燃。」應聲皆燃。迦葉復念：「是大道人，至神乃爾！」
迦葉自事三火，明旦然之，又不可滅。五百弟子，及諸事者，助而滅之，了不可滅。疑佛所作，便行白佛：「我自事三火，不可得滅。」佛言：「欲使滅乎？」曰：「實欲使滅。」佛言：「火可當滅。」應聲即滅。迦葉唸曰：「大道人，極神至妙，所作皆諧。」
後日迦葉五百弟子，適共破薪，各各舉斧皆不得下，懅行白師。師曰：「是大沙門所為。」即行白佛：「我諸弟子，向共破薪，斧舉不可得下。」佛言：「可去，斧當下。」即下得用。迦葉唸曰：「是大沙門，神則神矣！」
後日佛還樹下，見棄弊衣，念欲浣之。天帝釋承佛聖旨，到頗那山上，取四方石一枚，六方石一枚，給用浣曬。迦葉遊觀，見池邊兩石，怪而問佛：「今此池邊兩石妙好，此從何出？」佛告迦葉：「吾欲浣濯及當曬衣，天帝送石，以給吾用。」迦葉復念：「瞿曇神德，莫不感動
後半夜，第七梵天又下來聽佛法，他的光芒比帝釋天還要強烈。迦葉看到這光，懷疑佛是在做法事用火。早晨問佛：『得道之人也需要用火嗎？』佛告訴迦葉：『是第七梵天昨晚來聽法，那是他的光芒。』迦葉心想：『這位沙門真是了不起，他的威德竟然能感動天上的梵天降臨。』 迦葉有五百弟子，他們祭祀三種火，總共有一千五百處火。第二天早上點火，火卻點不著。他們感到奇怪，就去告訴他們的老師。老師說：『這一定是佛做的。』於是他們趕忙去告訴佛：『我們五百弟子，今天早上點火，卻怎麼也點不著，是佛做的嗎？』佛問迦葉：『想讓火點著嗎？』問了三次，迦葉回答說：『想讓火點著。』佛說：『可以回去，火就會點著。』話音剛落，火就都點著了。迦葉又想：『這位得道之人，真是太神奇了！』 迦葉自己祭祀三種火，第二天早上點火，火卻又滅不掉。五百弟子和所有幫忙的人一起滅火，卻怎麼也滅不掉。他們懷疑是佛做的，就去告訴佛：『我祭祀的三種火，怎麼也滅不掉。』佛問：『想讓火滅掉嗎？』回答說：『確實想讓火滅掉。』佛說：『火可以滅掉。』話音剛落，火就滅了。迦葉心想：『這位得道之人，真是太神奇了，他所做的一切都那麼和諧。』 後來有一天，迦葉的五百弟子正要一起劈柴，每個人舉起斧頭都砍不下去，他們害怕地去告訴老師。老師說：『這一定是那位沙門做的。』他們就去告訴佛：『我們的弟子們，剛才一起劈柴，斧頭舉起來卻砍不下去。』佛說：『可以回去，斧頭就能砍下去了。』他們回去后，斧頭就能用了。迦葉心想：『這位沙門，真是太神奇了！』 後來佛回到樹下，看到被丟棄的舊衣服，想洗一洗。天帝釋領會了佛的意思，到頗那山上，取來一塊四方形的石頭和一塊六方形的石頭，給佛用來洗衣服和晾曬。迦葉遊玩時，看到池塘邊有兩塊石頭，感到奇怪，就問佛：『現在池塘邊的這兩塊石頭很奇特，是從哪裡來的？』佛告訴迦葉：『我想要洗衣服和晾曬，天帝送來石頭，給我用。』迦葉又想：『瞿曇的德行，真是無不感動啊！』
In the latter part of the night, the seventh Brahma came down again to listen to the Dharma, his light even more intense than that of Indra. Kasyapa, seeing this light, suspected that the Buddha was performing a fire ritual. In the morning, he asked the Buddha, 'Does a person who has attained enlightenment also need to use fire?' The Buddha told Kasyapa, 'It was the seventh Brahma who came to listen to the Dharma last night; that was his light.' Kasyapa thought to himself, 'This Shramana is truly remarkable; his virtue can even move the Brahma in the heavens to descend.' Kasyapa had five hundred disciples, and they worshipped three kinds of fire, making a total of fifteen hundred fires. The next morning, when they tried to light the fires, they could not. They were puzzled and went to tell their teacher. The teacher said, 'This must be the work of the Buddha.' So they hurried to tell the Buddha, 'Our five hundred disciples tried to light the fires this morning, but they wouldn't light. Is this the Buddha's doing?' The Buddha asked Kasyapa, 'Do you want the fires to light?' After asking three times, Kasyapa replied, 'We want the fires to light.' The Buddha said, 'You may go back, and the fires will light.' As soon as he said this, all the fires lit up. Kasyapa thought again, 'This enlightened one is truly amazing!' Kasyapa himself worshipped three fires, and the next morning, when he lit them, they could not be extinguished. The five hundred disciples and all those who helped tried to put out the fires, but they could not. They suspected that the Buddha had done this, so they went to tell the Buddha, 'The three fires I worship cannot be extinguished.' The Buddha asked, 'Do you want the fires to be extinguished?' They replied, 'We do want them to be extinguished.' The Buddha said, 'The fires can be extinguished.' As soon as he said this, the fires went out. Kasyapa thought, 'This enlightened one is truly miraculous; everything he does is so harmonious.' Later, one day, Kasyapa's five hundred disciples were about to chop firewood together, but each of them could not bring their axes down. They were frightened and went to tell their teacher. The teacher said, 'This must be the work of that Shramana.' So they went to tell the Buddha, 'Our disciples were just about to chop firewood together, but they cannot bring their axes down.' The Buddha said, 'You may go back, and the axes will come down.' When they returned, the axes could be used. Kasyapa thought, 'This Shramana is truly divine!' Later, the Buddha returned to the tree and saw some discarded old clothes, and he thought to wash them. Indra, understanding the Buddha's intention, went to Mount Pona and brought back a square stone and a hexagonal stone for the Buddha to use for washing and drying clothes. Kasyapa, while wandering around, saw two stones by the pond, and feeling strange, asked the Buddha, 'These two stones by the pond are very peculiar; where did they come from?' The Buddha told Kasyapa, 'I wanted to wash and dry my clothes, so Indra sent these stones for me to use.' Kasyapa thought again, 'Gautama's virtue is truly moving!'
。」
佛后入指地池澡浴畢，當出無所攀持，池上有樹，名曰迦和，絕大修好，其樹曲下就佛，佛牽出池。迦葉見樹曲下，怪而又問佛。佛告迦葉：「吾朝入池，將欲出水，樹神垂枝，令吾牽出。」迦葉復念：「是大道人，至德多感，大樹垂下。」佛欲令迦葉必伏，便入泥蘭禪河。其水深駃，佛以神力，斷水令住，高出人頭，使底揚塵，佛行其中。迦葉見佛入水，恐其沒溺，即將弟子，乘船救佛。見水隔起，其下揚塵，見佛大喜：「大道人尚活耶！」又問：「欲上船不？」佛言：「當上。」佛念當貫船底入，令無漏跡。迦葉大驚：「是大沙門！妙化難名。」
時摩竭提國王吏民，以歲會禮，往詣迦葉，相樂七日。迦葉心念：「佛德聖明，眾人見者，必阻棄我。令其七日不現，快乎。」佛知其意，即隱七日。至八日旦，迦葉又念：「今有餘祚，供佛快耶！」應念忽至。迦葉大喜：「適念欲相供養，來何快耶？間者那行？今從何來？」佛告迦葉：「汝心念言：『佛德聖明，眾人見之，必阻棄我。令其七日不現，快乎。』是故隱耳。汝今念我，是故復來。」迦葉心念：「佛真至神，誠知人念。」
佛知迦葉心已降伏，便告迦葉：「汝非羅漢，不知真道，何為虛妄，自稱貴乎？」於是迦葉，心驚毛豎，自知無道，即稽首言：「大道人實神聖，乃知人念。寧可得從大道人神化稟受經戒，作沙門耶？」佛言：「大善！報汝弟子
現代漢語譯本：佛陀在指地池洗浴完畢后，準備出來時沒有可以攀扶的地方。池邊有一棵樹，名叫迦和，非常高大茂盛。那棵樹彎下身子靠近佛陀，佛陀就拉著樹枝出了水池。迦葉看到樹彎下身子，感到奇怪就問佛陀。佛陀告訴迦葉：『我早上進入水池，想要出來時，樹神垂下樹枝，讓我拉著出來。』迦葉又想：『這位得道之人，至德感人，大樹都會垂下。』佛陀爲了讓迦葉徹底信服，就進入泥蘭禪河。河水又深又急，佛陀用神力，讓水停止流動，高出人頭，使河底揚起塵土，佛陀在其中行走。迦葉看到佛陀進入水中，擔心他被淹死，就帶著弟子，乘船去救佛陀。看到水被隔開，下面揚起塵土，看到佛陀非常高興：『得道之人還活著啊！』又問：『想上船嗎？』佛陀說：『可以上。』佛陀心想應該從船底穿過去，不留下任何痕跡。迦葉大驚：『這位沙門真是神妙，變化莫測。』 當時摩竭提國的官員百姓，按照每年的習俗，去拜訪迦葉，一起歡樂七天。迦葉心想：『佛陀的德行聖明，眾人見到他，一定會拋棄我。讓他七天不出現，那就好了。』佛陀知道他的想法，就隱身七天。到了第八天早上，迦葉又想：『現在還有餘福，供養佛陀不是很好嗎？』剛想到，佛陀就忽然來了。迦葉非常高興：『我剛想供養您，您來得真快啊！之前去了哪裡？現在從哪裡來？』佛陀告訴迦葉：『你心裡想：『佛陀的德行聖明，眾人見到他，一定會拋棄我。讓他七天不出現，那就好了。』所以我就隱身了。你現在想我，所以我又來了。』迦葉心想：『佛陀真是太神奇了，竟然知道人的想法。』 佛陀知道迦葉的心已經降伏，就告訴迦葉：『你不是羅漢，不知道真正的道，為什麼虛妄地自稱高貴呢？』於是迦葉，心驚膽戰，自知沒有道行，就叩頭說：『得道之人真是神聖，竟然知道人的想法。可以讓我跟隨得道之人學習神化，接受經戒，做沙門嗎？』佛陀說：『很好！告訴你的弟子們。』
English version: After the Buddha finished bathing in the 'Finger-Pointing Pond', he had nothing to hold onto when he was about to get out. There was a tree by the pond called 'Kārava', which was extremely tall and beautiful. The tree bent down towards the Buddha, and the Buddha pulled himself out of the pond by holding onto the tree. Kāśyapa saw the tree bending down and was surprised, so he asked the Buddha. The Buddha told Kāśyapa, 'When I entered the pond this morning and wanted to get out, the tree spirit lowered its branches so that I could pull myself out.' Kāśyapa thought again, 'This enlightened one has such great virtue that even a large tree would bend down for him.' To make Kāśyapa completely submit, the Buddha entered the Nairañjanā River. The water was deep and swift, but the Buddha used his divine power to stop the water from flowing, making it rise above people's heads, and causing dust to rise from the bottom. The Buddha walked through it. Kāśyapa saw the Buddha enter the water and, fearing he would drown, took his disciples on a boat to save the Buddha. Seeing the water parted and dust rising from below, he was overjoyed to see the Buddha alive, exclaiming, 'The enlightened one is still alive!' He then asked, 'Do you want to get on the boat?' The Buddha replied, 'I will.' The Buddha thought he should pass through the bottom of the boat without leaving a trace. Kāśyapa was greatly astonished, 'This śramaṇa is truly miraculous and his transformations are beyond description.' At that time, the officials and people of Magadha, following their annual custom, went to visit Kāśyapa and celebrated for seven days. Kāśyapa thought, 'The Buddha's virtue is so holy and bright that if people see him, they will surely abandon me. It would be best if he didn't appear for seven days.' The Buddha knew his thoughts and hid himself for seven days. On the morning of the eighth day, Kāśyapa thought again, 'Now I still have some merit, wouldn't it be good to make offerings to the Buddha?' As soon as he thought this, the Buddha suddenly appeared. Kāśyapa was overjoyed, 'I just thought of making offerings to you, how quickly you have come! Where did you go before? Where have you come from now?' The Buddha told Kāśyapa, 'You thought in your heart, 'The Buddha's virtue is so holy and bright that if people see him, they will surely abandon me. It would be best if he didn't appear for seven days.' That is why I hid myself. Now that you think of me, I have come again.' Kāśyapa thought, 'The Buddha is truly divine, he even knows people's thoughts.' Knowing that Kāśyapa's heart had been subdued, the Buddha told Kāśyapa, 'You are not an Arhat, you do not know the true path, why do you falsely claim to be noble?' At this, Kāśyapa was shocked and his hair stood on end. Knowing that he had no true attainment, he bowed his head and said, 'The enlightened one is truly divine, he even knows people's thoughts. May I follow the enlightened one to learn the divine transformations, receive the precepts, and become a śramaṇa?' The Buddha said, 'Excellent! Tell your disciples.'
。卿是國師，今入法服，豈可獨知乎？」迦葉受教，顧謂弟子：「汝間與我共睹神化，吾始信解，當作沙門。汝等何趣？」五百弟子同聲對曰：「我等所知，皆大師恩也，師所尊信，愿皆隨從。」即時師徒，俱共詣佛，稽首白言：「我等皆有信意，愿為弟子。」佛言：「善來！比丘。」皆成沙門。迦葉裘褐水瓶杖屣、諸事火具，悉棄水中。
是時迦葉二弟：次曰那提迦葉，幼曰迦耶迦葉，各有二百五十弟子，廬舍止處列居水邊。見諸梵志衣被什物及事火具，隨流漂下。二弟驚愕，恐兄及諸弟子為人所害，即從門徒，順河而上。見兄師徒皆作沙門，怪而問曰：「大兄年高，智慧明遠，國王臣民所共宗事，我意謂兄為得羅漢。反舍梵志道，學沙門法，此非小事。佛道豈尊德獨高乎？」迦葉答曰：「佛道最勝，其法無量，雖我世學，未曾有得道神智如佛者也！」二弟聞此，各謂弟子：「吾欲從兄，汝等何趣？」五百弟子俱發聲言：「愿如大師。」皆即稽首，求作沙門。佛言：「善來！比丘。」皆成沙門。
於時如來，與千比丘僧，詣迦耶悉大叢樹下坐，而入三昧。忽然不現，從東方來，沒于樹下，四方亦爾，踴住虛空，而不墮墜，身出水火，升降自由。諸比丘，仰頭喜悅，不覺如來還處本坐，無有覺者。比丘歡喜，前禮佛足，退席白佛：「此示現者，名曰何等？」佛告比丘：「是者名曰神足示現。又有教授示現，比丘諦聽。心意識行，因緣染著，決正分部，名曰教授示現
『您是國師，如今穿上僧袍，難道能獨自知曉嗎？』迦葉聽從教誨，回頭對弟子們說：『你們曾與我一同親眼目睹神蹟，我才開始相信並理解，應當做沙門。你們又將如何選擇呢？』五百弟子齊聲回答說：『我們所知的一切，都是大師的恩德，大師所尊崇信奉的，我們都願意跟隨。』隨即師徒一同前往佛陀處，叩首說道：『我們都已心生信仰，願意成為弟子。』佛陀說：『善來！比丘。』他們都成了沙門。迦葉將皮衣、粗布衣、水瓶、手杖、鞋子以及所有祭火用具，都丟棄在水中。 當時，迦葉的兩個弟弟：二弟名叫那提迦葉，小弟名叫迦耶迦葉，各自有二百五十名弟子，他們的住所都排列在水邊。他們看見許多婆羅門的衣服、什物以及祭火用具，順著水流漂下來。兩兄弟驚愕不已，擔心哥哥和他的弟子們被人所害，便帶著門徒，沿著河向上遊走去。他們看見哥哥和他的弟子們都成了沙門，感到奇怪，便問道：『大哥年事已高，智慧通達，是國王和臣民共同尊崇的人，我以為大哥已經得道成羅漢了。卻反而捨棄婆羅門之道，學習沙門之法，這可不是小事。難道佛道比您的德行還要高貴嗎？』迦葉回答說：『佛道最為殊勝，其法無量無邊，即使我世俗的學問，也從未有像佛陀那樣得道的神通智慧！』兩個弟弟聽了這話，各自對弟子們說：『我想要跟隨哥哥，你們又將如何選擇呢？』五百弟子齊聲說道：『願意像大師一樣。』他們都立即叩首，請求成為沙門。佛陀說：『善來！比丘。』他們都成了沙門。 當時，如來與一千名比丘僧人，來到迦耶悉大叢樹下坐定，進入三昧禪定。忽然之間，佛陀的身影消失不見，從東方出現，沒入樹下，四方也是如此，佛陀的身影躍升到虛空中，卻不墜落，身上發出水火，升降自如。眾比丘仰頭歡喜，沒有察覺如來已經回到原來的座位，沒有人覺察到。比丘們歡喜地走到佛陀面前，禮拜佛足，退回座位後向佛陀請教：『剛才所展現的，稱為什麼？』佛陀告訴比丘們：『這稱為神足示現。還有教授示現，比丘們仔細聽。心、意識的執行，因緣的染著，決斷、正理、分別，稱為教授示現。』
'You are the national preceptor, and now you have entered the monastic life. How can you know this alone?' Kāśyapa, accepting the teaching, turned to his disciples and said, 'You have witnessed the divine transformation with me. I have begun to believe and understand, and I should become a śramaṇa. What will you do?' The five hundred disciples replied in unison, 'All that we know is due to the master's grace. We wish to follow whatever the master respects and believes.' Immediately, the master and disciples went together to the Buddha, bowed their heads, and said, 'We have all developed faith and wish to become disciples.' The Buddha said, 'Welcome! Bhikkhus.' They all became śramaṇas. Kāśyapa discarded his leather robe, coarse cloth robe, water bottle, staff, shoes, and all the fire-worshiping implements into the water. At that time, Kāśyapa's two younger brothers, the second named Nadi Kāśyapa and the youngest named Gaya Kāśyapa, each had two hundred and fifty disciples. Their dwellings were located along the riverbank. They saw the clothes, belongings, and fire-worshiping implements of many Brahmins floating down the river. The two brothers were shocked and worried that their elder brother and his disciples had been harmed. They led their followers upstream along the river. They saw that their elder brother and his disciples had all become śramaṇas. They were surprised and asked, 'Elder brother, you are old and wise, respected by the king and his people. I thought you had attained Arhatship. Instead, you have abandoned the Brahmin path and learned the śramaṇa way. This is no small matter. Is the Buddha's path more noble than your virtue?' Kāśyapa replied, 'The Buddha's path is the most excellent, and its teachings are boundless. Even with my worldly learning, I have never attained the divine wisdom and knowledge of the Buddha!' Upon hearing this, the two younger brothers each said to their disciples, 'I wish to follow my elder brother. What will you do?' The five hundred disciples said in unison, 'We wish to be like the master.' They all immediately bowed their heads and requested to become śramaṇas. The Buddha said, 'Welcome! Bhikkhus.' They all became śramaṇas. At that time, the Tathāgata, with a thousand bhikkhus, went to sit under the great cluster of trees at Gaya and entered samadhi. Suddenly, the Buddha's form disappeared and then appeared from the east, submerging under the tree. The same happened in all four directions. The Buddha's form rose into the sky without falling, emitting water and fire from his body, ascending and descending freely. The bhikkhus looked up in joy, not noticing that the Tathāgata had returned to his original seat. No one had noticed. The bhikkhus joyfully approached the Buddha, bowed at his feet, and after retreating to their seats, asked the Buddha, 'What is the name of this manifestation?' The Buddha told the bhikkhus, 'This is called the manifestation of divine powers. There is also the manifestation of teaching. Bhikkhus, listen carefully. The workings of mind, consciousness, and perception, the defilement of causes and conditions, the determination, correctness, and division, are called the manifestation of teaching.'
。又有說法示現，比丘諦思。自愛色為衰，六情所愛為衰，衰不止便苦生。何謂苦生？淫、怒、癡火起，便有痛癢，老、病、死畏。是為說法示現。」佛說法三轉，時千比丘，漏盡望斷，皆得阿羅漢。佛為比丘而作頌曰：
「今者千比丘， 長老有尊德， 改邪修正見， 無想入禪慧。」
說是法時，天龍鬼神莫不樂聞。
度瓶沙王品第四
於時世尊，欲詣羅閱祇，度于君民。即日羅閱祇王遣使者，奉命詣佛，脩敬盡恭，禮畢陳言：「國主瓶沙，稽首坐前！近承釋尊，道成號佛，天人雜類，慶賴遇時。伏惟世尊，興利康寧，愿垂覆育，照臨鄙國，飢渴聖化，虛心踴逸，哀矜群庶，令得解脫。」佛敕比丘：「汝等速嚴，當就王請。」比丘受教，嚴畢翼從。
使者馳白：「世尊以顧，將千比丘僧，今頓須波羅致樹下，去城四十里。」王即案先王遺令：「若佛入國，當自出迎，迎之者，得福無量。」即便敕嚴車千乘，馬萬匹，從人七千，嚴畢昇車，出宮趣城。城門自閉，車馬俱躓，王甚驚怖，懼有大災：「吾罪重矣！而有斯禍。」空中聲曰：「王宿願人，今繫在獄，誓要相連，是使門閉。」即便大赦解放囚人。門霍自開，得詣佛所。
王遙見如來相好光光，即便下車，卻從解劍。佛知瓶沙性素憍豪剛強貢高，欲令速解化王從者儀式。若王瓶沙，顧視從者，似己無異，懼佛不識，頭面禮足，右繞三匝，禮畢自陳：「我是摩竭提王瓶沙身也。」如是至三
還有一種說法是，比丘們要認真思考。要認識到自己所貪愛的色身會衰敗，六根所貪愛的也會衰敗，衰敗不止就會產生痛苦。什麼是痛苦產生呢？淫慾、憤怒、愚癡的火焰燃起，就會有痛癢，以及對衰老、疾病、死亡的恐懼。這就是所說的示現說法。」佛陀說法三次，當時有一千位比丘，斷盡了煩惱，不再有任何期望，都證得了阿羅漢果。佛陀為比丘們作偈說： 『如今這一千位比丘，都是年長有德之人，他們改邪歸正，有了正確的見解，進入了無想禪定，獲得了智慧。』 當佛陀宣說此法時，天龍鬼神沒有不歡喜聽聞的。 度化瓶沙王品第四 這時，世尊想要前往羅閱祇城，度化那裡的君主和百姓。當天，羅閱祇國王派遣使者，奉命前往佛陀處，恭敬地行禮，禮畢后陳述說：『國主瓶沙，向您稽首！近日聽說釋尊您已經得道成佛，天人等眾都慶幸遇到了這個時代。希望世尊您能興利安寧，庇護我們這個鄙國，我們如飢似渴地渴望得到您的教化，內心激動不已，懇請您憐憫我們這些百姓，使我們能夠得到解脫。』佛陀命令比丘們：『你們快點準備，應當前往國王的邀請。』比丘們接受教誨，準備完畢後跟隨佛陀。 使者飛奔回去稟告：『世尊已經應允，將帶領一千位比丘僧，現在停留在波羅致樹下，距離城池四十里。』國王立刻按照先王的遺訓：『如果佛陀進入我國，應當親自出迎，迎接他的人，會得到無量的福報。』於是命令準備一千輛車，一萬匹馬，以及七千隨從，準備完畢后登上車，出宮前往城門。城門卻自己關閉了，車馬都無法前進，國王非常驚恐，害怕有大災難：『我的罪過太重了！竟然有這樣的禍事。』空中傳來聲音說：『國王前世的願望之人，現在被關在監獄裡，他們發誓要互相連累，所以才導致城門關閉。』國王立刻大赦天下，釋放了囚犯。城門立刻打開，國王得以到達佛陀所在的地方。 國王遠遠地看見如來相好光明，立刻下車，解下佩劍。佛陀知道瓶沙王天性驕傲剛強，貢高自大，想要讓他儘快解除對國王儀式的執著，從而教化他。如果瓶沙王顧視隨從，認為他們和自己沒什麼不同，恐怕佛陀不認識他，於是他頭面禮足，右繞佛陀三圈，禮畢后自稱：『我是摩竭提國王瓶沙。』這樣說了三次。
There is also a teaching that the bhikkhus should contemplate carefully. They should realize that the body they love will decay, and what the six senses love will also decay. If decay does not stop, suffering will arise. What is the arising of suffering? The fires of lust, anger, and delusion arise, and then there will be pain, itching, and fear of old age, sickness, and death. This is what is meant by the teaching of manifestation.』 The Buddha taught three times, and at that time, a thousand bhikkhus, having exhausted their defilements and abandoned all expectations, all attained the state of Arhat. The Buddha composed a verse for the bhikkhus, saying: 『Now these thousand bhikkhus are all elders of noble virtue. They have abandoned evil and embraced right views, entered into the samadhi of non-perception, and attained wisdom.』 When the Buddha spoke this Dharma, the gods, dragons, and spirits all rejoiced to hear it. Chapter Four: Converting King Bimbisara At that time, the World Honored One wished to go to Rajagriha to convert the king and people there. On that day, the King of Rajagriha sent a messenger, who, upon receiving the order, went to the Buddha, paid his respects with utmost reverence, and after bowing, stated: 『King Bimbisara bows his head before you! Recently, I heard that the Venerable Shakyamuni has attained enlightenment and become a Buddha, and that gods and humans alike are fortunate to have encountered this time. I humbly request that the World Honored One bring benefit and peace, and protect our humble kingdom. We are as thirsty for your teachings as a parched land, and our hearts are filled with joy. We implore you to have compassion on all beings, so that they may attain liberation.』 The Buddha instructed the bhikkhus: 『Prepare yourselves quickly, for we shall go to the king』s invitation.』 The bhikkhus accepted the teaching and, having prepared, followed the Buddha. The messenger rushed back to report: 『The World Honored One has accepted, and will lead a thousand bhikkhus. They are now resting under the Palasa tree, forty miles from the city.』 The king immediately followed the late king』s decree: 『If the Buddha enters the kingdom, one should personally go out to greet him, and those who greet him will receive immeasurable blessings.』 He then ordered the preparation of a thousand chariots, ten thousand horses, and seven thousand attendants. Having prepared, he ascended his chariot and left the palace towards the city gate. The city gate closed by itself, and the chariots and horses were all stuck. The king was greatly alarmed, fearing a great disaster: 『My sins are too heavy! That such a calamity should occur.』 A voice from the sky said: 『The people whom the king wished for in his past lives are now imprisoned, and they have sworn to be connected, which is why the gate is closed.』 The king immediately granted a general amnesty, releasing the prisoners. The gate opened immediately, and the king was able to reach the place where the Buddha was. The king saw from afar the radiant appearance of the Tathagata, and immediately got off his chariot and removed his sword. The Buddha knew that King Bimbisara was by nature arrogant, stubborn, and conceited, and wished to quickly dissolve his attachment to royal formalities, so as to convert him. If King Bimbisara looked at his attendants and thought they were no different from himself, he feared that the Buddha would not recognize him. Therefore, he bowed his head to the Buddha』s feet, circumambulated him three times to the right, and after bowing, declared: 『I am King Bimbisara of Magadha.』 He said this three times.
。佛告王曰：「吾照卿心，何但卿形。」瓶沙大喜，即退就坐。群臣庶民，各盡其敬，中有作禮者，自名字者，直揖拜者，禮畢卻住。佛命令坐，受教就席。
佛告瓶沙：「宿福為王，今復增益，使王國界人民，忠孝富樂，無憂福護，有德吉，無不利。」眾會有疑：「郁俾迦葉，名聲先達，今與佛俱，誰應作師？」佛察眾念，便告迦葉：「其有殺生祠祀，慾望其福。寧能得不？入于山中，求道無師，能得道不？」迦葉白佛：「殺生祠祀，不得其福；天神不食，殺者得罪；學道無師，道終不成。」迦葉白佛：「我前事火，晝夜不懈，勤苦積年，好術弟子，凡有五百人，精銳燃火，不避寒暑，年耆根熟，永無彷彿，先人傳惑，以授後生，自稱是道，唐苦無報。今得佛教，洗浣心垢，已得羅漢。」佛告迦葉：「現汝羅漢神足。」迦葉受敕，即入靜定，身升虛空，去地數丈。從腰以上火、腰以下水；更從腰以上水、腰以下火，以水雨火，衣燥不軟。住空現變，出沒七反，從身出光，五色赫奕。飛從東來，沒佛坐前，四方上下，化現亦爾。變畢叉手，長跪白佛：「弟子迦葉，蒙佛慈恩，解脫罪縛，如來特尊，三界頂受。」佛為迦葉，而作頌曰：
「若人壽百歲， 奉火修異術， 不如尊正諦， 其明照一切。 若人壽百歲， 學邪志不善， 不如生一日， 精進受正法。」
王及群臣，乃知迦葉是佛弟子。佛告瓶沙：「天下人眼，不但視色；苦、樂無常，身不得久。天下人意，多惡少善
現代漢語譯本：佛對國王說：『我瞭解你的內心，不僅僅是你的外形。』瓶沙王非常高興，立刻退回自己的座位。群臣百姓，都儘自己的敬意，其中有行禮的，有自報姓名的，有直接作揖叩拜的，禮畢後退到一邊站立。佛命令大家坐下，他們接受教誨后就坐。 佛告訴瓶沙王：『你前世的福報讓你成為國王，現在又增加了福報，使你的國家人民，忠誠孝順，富足快樂，沒有憂愁，受到福佑保護，有德行就吉祥，沒有不利。』眾人心有疑問：『郁俾迦葉，名聲早已顯赫，現在和佛在一起，誰應該做老師呢？』佛察覺到眾人的想法，就告訴迦葉：『那些殺生祭祀，希望得到福報的人，能得到嗎？進入山中，求道沒有老師，能得道嗎？』迦葉回答佛說：『殺生祭祀，不能得到福報；天神不吃祭品，殺生的人反而會獲罪；學道沒有老師，最終不能成功。』迦葉告訴佛：『我以前侍奉火神，日夜不停，勤苦多年，我的優秀弟子，共有五百人，他們精通燃火，不避寒冷酷暑，年老根基深厚，卻始終沒有領悟真諦，先人傳下來的迷惑，又傳授給後人，自稱是道，白白辛苦沒有回報。現在得到佛的教誨，洗滌了心中的污垢，已經證得阿羅漢果位。』佛告訴迦葉：『展現你的阿羅漢神通。』迦葉接受佛的命令，立刻進入禪定，身體升到空中，離地數丈。從腰部以上出現火焰，腰部以下出現水；又從腰部以上出現水，腰部以下出現火焰，用水澆滅火焰，衣服乾燥不濕。在空中變化，出沒七次，從身上發出光芒，五彩繽紛。從東方飛來，沒入佛的座位前，四方上下，變化也是如此。變化完畢，合掌，長跪對佛說：『弟子迦葉，蒙受佛的慈悲恩德，解脫了罪惡的束縛，如來特別尊貴，三界都敬仰。』佛為迦葉，作偈頌說： 『如果有人活到一百歲，奉火修行異術，不如尊重真正的真理，它的光明照耀一切。如果有人活到一百歲，學習邪惡的志向，不如活一天，精進接受正法。』 國王和群臣，這才知道迦葉是佛的弟子。佛告訴瓶沙王：『天下人的眼睛，不僅僅是看顏色；苦、樂都是無常的，身體不能長久。天下人的心意，大多是惡少有善。』
English version: The Buddha said to the king, 'I see your heart, not just your form.' King Bimbisara was very pleased and immediately returned to his seat. The ministers and common people all showed their respect, some bowing, some announcing their names, and some simply bowing with hands clasped. After the rituals, they stood aside. The Buddha ordered them to sit, and they obeyed and took their seats. The Buddha told King Bimbisara, 'Your past merits have made you a king, and now they are increased, so that the people of your kingdom will be loyal, filial, prosperous, and happy, without worry, protected by blessings. With virtue, there will be good fortune, and nothing will be unfavorable.' The assembly had doubts: 'Uruvilva Kasyapa, whose reputation is well-known, is now with the Buddha. Who should be the teacher?' The Buddha perceived their thoughts and said to Kasyapa, 'Those who kill living beings for sacrifices, hoping to gain blessings, can they obtain them? Those who enter the mountains to seek the Way without a teacher, can they attain the Way?' Kasyapa replied to the Buddha, 'Killing living beings for sacrifices will not bring blessings; the gods do not eat sacrifices, and those who kill will be punished; learning the Way without a teacher will ultimately not succeed.' Kasyapa told the Buddha, 'I used to serve the fire god, day and night, diligently for many years. My excellent disciples, a total of five hundred, were skilled in fire, not avoiding cold or heat. They were old and deeply rooted, but they never understood the true meaning. The delusions passed down from our ancestors were taught to the next generation, claiming it was the Way, but it was all in vain. Now, having received the Buddha's teachings, I have washed away the defilements of my heart and have already attained the state of Arhat.' The Buddha said to Kasyapa, 'Show your Arhat supernatural powers.' Kasyapa accepted the Buddha's command and immediately entered meditation. His body rose into the air, several feet above the ground. From his waist up, there was fire, and from his waist down, there was water; then from his waist up, there was water, and from his waist down, there was fire. He used water to extinguish the fire, and his clothes remained dry. He transformed in the air, appearing and disappearing seven times, emitting light from his body, in five brilliant colors. He flew from the east and disappeared in front of the Buddha's seat. The transformations were the same in all four directions, above and below. After the transformations, he clasped his hands, knelt down, and said to the Buddha, 'Your disciple Kasyapa, having received the Buddha's compassionate grace, has been freed from the bonds of sin. The Tathagata is especially honored, and the three realms revere him.' The Buddha spoke a verse for Kasyapa: 'If a person lives for a hundred years, serving fire and practicing strange arts, it is not as good as respecting the true truth, whose light illuminates everything. If a person lives for a hundred years, learning evil intentions, it is not as good as living for one day, diligently receiving the true Dharma.' The king and his ministers then knew that Kasyapa was a disciple of the Buddha. The Buddha told King Bimbisara, 'The eyes of the people of the world do not only see colors; suffering and joy are impermanent, and the body cannot last long. The minds of the people of the world are mostly evil and rarely good.'
。思想萬端，趣欲快意，能棄此志，亦可得道，功齊迦葉。無以豪貴，自恣其情；無以自在，貪淫無厭；無以豪強，侵陵弱者；無以瞋怒，抂殺無過。莫隨淫心、莫隨貪心、莫隨怒心。息惡令善，信守真言。當念死劇老病苦劇，思惟所行，亦復可得迦葉神足。若眼視色，心當抑卻，好醜不動。耳聽眾聲，心當制持，無所喜怒。鼻嗅香臭，心當制伏，情無所著。口貪眾味，心當秉持，想無所起。身更所著，心當制止，識無綺可。五陰外來，制者由心，六情無主，陰衰無名。迦葉功德，修之便是。人生受形，多憂苦惱：飢渴寒熱，愚計為樂；智士見苦。妻子榮利，世人迷惑，凡此眾事，無不分散，千歲萬年，皆歸磨滅。」佛為瓶沙而作頌曰：
「夫為世間將， 順正不阿抂， 矜導示禮儀， 如是為法王。 多愍善恕正， 仁愛好利人， 既利以平均， 如是眾附親。」
佛告瓶沙：「王作宮舍，從來幾歲？」王顧問傍臣，傍臣對曰：「造起宮舍，七八百年。」佛問諸臣：「凡更幾王？」臣即對曰：「二十餘王。」佛問瓶沙：「皆識諸王不？」瓶沙答曰：「唯識我父，不識先人。」
佛告瓶沙：「但地有常，人無常也。人自愛身者，不當殺害於命、不當誹謗有道。眾生生死皆由恩愛。父母自言：『是我所生，是我之子。』子非父母所致，皆是前世持戒完具，乃得作人。為惡行者，死墮地獄、畜生、餓鬼，自從行致，不由他生
現代漢語譯本：各種各樣的想法，追求慾望的快樂，如果能放棄這些念頭，也可以得道，功德可以和迦葉一樣。不要因為自己豪富顯貴，就放縱自己的情感；不要因為自己自由自在，就貪婪淫慾沒有止境；不要因為自己豪強有力，就欺凌弱小；不要因為自己憤怒，就冤枉殺害無辜的人。不要順從淫慾的心，不要順從貪婪的心，不要順從憤怒的心。停止作惡，努力行善，信守真理。應當想到死亡的痛苦、衰老的痛苦、疾病的痛苦，思考自己所做的事情，也可以獲得迦葉的神通。如果眼睛看到美色，心裡應當抑制住，對於美醜都不動心。耳朵聽到各種聲音，心裡應當控制住，對於喜怒都沒有。鼻子聞到香臭，心裡應當制伏，情感上沒有執著。嘴巴貪圖各種美味，心裡應當保持住，想法不應當產生。身體接觸各種事物，心裡應當制止，意識上沒有虛妄。五陰從外而來，控制它們在於心，六情沒有自主，陰衰就無名。迦葉的功德，修習就可以達到。人生受形體，多有憂愁苦惱：飢餓乾渴寒冷炎熱，愚蠢的人認為這是快樂；有智慧的人看到這是痛苦。妻子兒女的榮華富貴，世人迷惑不解，所有這些事情，沒有不分散的，千年萬年，最終都歸於消滅。」佛陀為瓶沙王作偈頌說： 『作為世間的領袖，應當順應正道而不偏私邪曲，要恭敬地引導人們，展示禮儀，這樣才是真正的法王。要多加憐憫，善良寬恕，公正無私，仁慈友愛，利益他人，既要利益他人，又要公平對待，這樣大家才會親近你。』 佛陀告訴瓶沙王：『你建造的宮殿，到現在有多少年了？』瓶沙王詢問身邊的臣子，臣子回答說：『建造這座宮殿，已經有七八百年了。』佛陀問眾臣：『這期間更換過多少位國王？』臣子回答說：『有二十多位國王。』佛陀問瓶沙王：『你都認識這些國王嗎？』瓶沙王回答說：『我只認識我的父親，不認識之前的國王。』 佛陀告訴瓶沙王：『土地是恒常不變的，而人是無常的。人如果愛惜自己的身體，就不應當殺害生命，不應當誹謗有道之人。眾生的生死都由恩愛所致。父母自己說：『這是我所生的，是我的孩子。』孩子不是父母所造成的，都是前世持戒圓滿，才能做人。作惡的人，死後會墮入地獄、畜生、餓鬼道，這是自己行為導致的，不是由他人所生。』
English version: 'Thoughts are numerous, and the pursuit of desires is for pleasure. If one can abandon these thoughts, one can also attain enlightenment, and one's merits can be equal to those of Kasyapa. Do not indulge your emotions because you are wealthy and noble; do not be greedy and lustful without end because you are free; do not bully the weak because you are powerful; do not unjustly kill the innocent because you are angry. Do not follow lustful thoughts, do not follow greedy thoughts, do not follow angry thoughts. Stop doing evil, strive to do good, and uphold the truth. You should think of the pain of death, the pain of old age, and the pain of sickness. Reflect on your actions, and you can also attain Kasyapa's supernatural powers. If your eyes see beauty, your mind should restrain itself, and you should not be moved by beauty or ugliness. If your ears hear various sounds, your mind should control itself, and you should not have joy or anger. If your nose smells fragrance or stench, your mind should subdue itself, and your emotions should not be attached. If your mouth craves various flavors, your mind should hold itself, and thoughts should not arise. If your body touches various things, your mind should stop itself, and your consciousness should not be deceptive. The five aggregates come from the outside, and controlling them lies in the mind. The six senses have no autonomy, and when the aggregates weaken, they have no name. Kasyapa's merits can be attained through practice. Human life is full of worries and suffering: hunger, thirst, cold, and heat. Fools consider these to be pleasures, while the wise see them as suffering. The glory and wealth of wives and children confuse people. All these things will eventually disperse. After thousands or millions of years, they will all return to nothingness.' The Buddha spoke a verse for King Bimbisara, saying: 'As a leader of the world, one should follow the right path without being biased or crooked. One should respectfully guide people and demonstrate etiquette. This is how one becomes a true Dharma King. One should be compassionate, kind, forgiving, and just. One should be benevolent, loving, and beneficial to others. One should benefit others and treat them fairly. In this way, people will be close to you.' The Buddha said to King Bimbisara, 'How many years has it been since you built your palace?' King Bimbisara asked his ministers, and they replied, 'It has been seven or eight hundred years since this palace was built.' The Buddha asked the ministers, 'How many kings have there been during this time?' The ministers replied, 'There have been more than twenty kings.' The Buddha asked King Bimbisara, 'Do you know all these kings?' King Bimbisara replied, 'I only know my father, and I do not know the previous kings.' The Buddha said to King Bimbisara, 'The land is constant, but people are impermanent. If people cherish their own bodies, they should not kill living beings, and they should not slander those who have attained the Way. The cycle of birth and death of sentient beings is caused by love and attachment. Parents say, 'This is what I gave birth to, this is my child.' Children are not created by their parents. They are able to be born as humans because they have perfectly upheld the precepts in their previous lives. Those who do evil will fall into hell, the animal realm, or the realm of hungry ghosts after death. This is caused by their own actions, not by others.'
。罪福明正，王甚思之！」佛告王曰：「兒在胎中，若有盲聾，母豫知不耶？」王答佛言：「實不豫知。」佛言：「此兒宿命罪行使然，非父母過。兒在胎中，若其聖明，母不豫知。皆由履行清純，非父母力。此理明驗，王善惟之！世人得罪，其行有三：口言傷人、身行暴害、心專妒嫉。能撿此三，雖未便得泥洹，天上人中，豪貴自由。原於人本，從癡有形，從形生情，從情生識，從識生欲，從欲有父子，從父子生恩愛，從恩愛生憂悲，展轉五道無有休止。人亦不知，生所從來？死所趣向？不識其根，各相字名言。是父？是子？唯得道者，乃知其原。生、死因緣，本從癡起，一切無常。大王受持！」
佛告瓶沙：「若國善人，謹順忠孝、廉貞敬讓、才博智遠、不犯王法，本非貴族，王何異待？」王答佛言：「姓名顯達，擇能授職。」佛告大王：「道法無親，唯善是輔。成持五戒，名清信士；精進直入，見諦不回，便得須陀洹、斯陀含、阿那含、阿羅漢——各因本心，道位次敘。」佛說是時，王及國人一萬二千，諸天八萬，皆見道跡。
佛告瓶沙：「王來已久，宮遠早還，牛、馬、人從，停住勞疲，比於後日，吾當詣城。」王起禮佛，受戒而退。群臣從官，喜前受戒。當王群臣受五戒時，內外人馬，寂然無聲，諸婆羅門，感化心伏，皆前受戒，歡喜而退。王升車已，群臣跪賀：「大王功德！值佛出世，並令臣等沐浴清化。」瓶沙歸宮，教敕宮內奉齋持戒。國內一切，信解歡喜
『罪與福的道理如此明確，大王您應該深思！』佛陀告訴國王說：『孩子在胎中，如果有盲或聾的缺陷，母親會預先知道嗎？』國王回答佛陀說：『確實不會預先知道。』佛陀說：『這孩子是前世的罪業所致，不是父母的過錯。孩子在胎中，如果天資聰穎，母親也不會預先知道。這都是因為他自己修行清凈純正，不是父母的力量。這個道理很明顯，大王您要好好思考！世人犯罪，行為有三種：口出惡言傷害他人、身體行為暴虐殘害他人、心中充滿嫉妒。如果能約束這三種行為，即使不能立刻證得涅槃，也能在天上人間，享受富貴自由。追溯人的本源，是從愚癡而產生形體，從形體產生情感，從情感產生意識，從意識產生慾望，從慾望產生父子關係，從父子關係產生恩愛，從恩愛產生憂愁悲傷，這樣輾轉於五道輪迴，沒有休止。人們也不知道，生從何來？死往何去？不認識其根本，只是各自用名字稱呼。這是父親？這是兒子？只有得道的人，才能知道其本源。生死的因緣，根本是從愚癡開始，一切都是無常的。大王您要接受並奉行！』 佛陀告訴瓶沙王：『如果國內有善良的人，謹慎順從、忠誠孝順、廉潔正直、恭敬謙讓、才華橫溢、智慧深遠、不觸犯王法，即使不是貴族出身，大王您會如何對待他們呢？』國王回答佛陀說：『我會讓他們名聲顯揚，選擇有才能的人授予官職。』佛陀告訴大王：『道法沒有親疏之分，只有善才是輔助。能夠受持五戒的，稱為清信士；精進修行，直接證悟真理而不退轉的，就能證得須陀洹、斯陀含、阿那含、阿羅漢——各自根據本心，依次證得道位。』佛陀說這些話的時候，國王和國內一萬二千人，以及八萬諸天，都見到了道跡。 佛陀告訴瓶沙王：『大王您來這裡已經很久了，宮殿遙遠，應該早點回去，牛馬和隨從都停在這裡勞累疲憊，等到過幾天，我將親自前往您的城中。』國王起身向佛陀行禮，受持戒律後退下。群臣和官員們，高興地前來受戒。當國王和群臣受五戒的時候，內外的人馬，都寂靜無聲，那些婆羅門，被感化而心悅誠服，都前來受戒，歡喜地退下。國王登上車子后，群臣跪下祝賀：『大王功德無量！值遇佛陀出世，並使我們都沐浴在清凈的教化之中。』瓶沙王回到宮中，教導宮內的人奉行齋戒。國內的一切，都信解歡喜。
'The principles of sin and blessing are so clear, Your Majesty should contemplate them deeply!' The Buddha told the king, 'If a child in the womb has defects like blindness or deafness, would the mother know beforehand?' The king replied to the Buddha, 'Indeed, she would not know beforehand.' The Buddha said, 'This child's condition is due to the karmic actions of past lives, not the fault of the parents. If a child in the womb is intelligent, the mother would not know beforehand either. This is all due to the child's own pure practice, not the power of the parents. This principle is evident, Your Majesty should consider it well! People commit sins through three actions: hurtful words, violent physical actions, and a heart full of jealousy. If one can restrain these three, even if one cannot immediately attain Nirvana, one can enjoy wealth and freedom in heaven and among humans. Tracing back to the origin of humans, it is from ignorance that form arises, from form arises emotion, from emotion arises consciousness, from consciousness arises desire, from desire arises the relationship of father and son, from the relationship of father and son arises love and affection, from love and affection arises sorrow and grief, thus revolving through the five paths of reincarnation without end. People do not know, where do they come from at birth? Where do they go at death? Not knowing the root, they merely use names to call each other. Is this a father? Is this a son? Only those who have attained enlightenment know the origin. The causes of birth and death originate from ignorance, and everything is impermanent. Your Majesty, accept and practice this!' The Buddha told King Bimbisara, 'If there are good people in the kingdom, who are cautious and obedient, loyal and filial, honest and upright, respectful and humble, talented and wise, and do not violate the laws of the kingdom, even if they are not of noble birth, how would Your Majesty treat them?' The king replied to the Buddha, 'I would make their names known and select the talented to be given official positions.' The Buddha told the king, 'The Dharma has no partiality, only goodness is the guide. Those who uphold the five precepts are called lay disciples; those who diligently practice and directly realize the truth without turning back, will attain the stages of Srotapanna, Sakadagami, Anagami, and Arhat—each according to their own mind, attaining the stages of the path in order.' When the Buddha spoke these words, the king and twelve thousand people in the kingdom, as well as eighty thousand devas, all witnessed the path. The Buddha told King Bimbisara, 'Your Majesty has been here for a long time, the palace is far away, you should return early, the oxen, horses, and attendants are tired from staying here. In a few days, I will personally go to your city.' The king rose and bowed to the Buddha, received the precepts, and withdrew. The ministers and officials, happily came forward to receive the precepts. When the king and ministers received the five precepts, the people and horses inside and outside were silent, and the Brahmins, moved by the teachings, came forward to receive the precepts, and happily withdrew. After the king got into his chariot, the ministers knelt down to congratulate him, 'Your Majesty's merit is immeasurable! You have encountered the Buddha's appearance in the world, and have allowed us all to be bathed in the pure teachings.' King Bimbisara returned to the palace and instructed the people in the palace to observe the fast and precepts. Everyone in the kingdom believed and rejoiced.
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忉利天帝，華散佛上，於時坐中，有豪長者，名迦蘭陀。心中念言：「可惜我園，施與尼揵。佛當先至奉佛及僧，悔恨前施，永為棄捐。」長者至心，臥不安席，先福追逮，福德應全。大鬼將軍名曰半師，承佛神旨，知其心念，即召閱叉，推逐尼揵，裸形無恥，不應止此。鬼師奉敕，撾打尼揵，拖拽器物。尼揵驚怖，馳走而言：「此何惡人？暴害乃爾！」鬼師答曰：「長者迦蘭陀，當持竹園，作佛精舍。大鬼將軍半師，見敕逐汝輩耳。」明日尼揵共詣長者，深責所以：「何故改施？令吾等類被乎委頓。」不謂長者見困如此，迦蘭陀心喜：「吾愿遂矣！佛聖廣覆照我至心。」即答尼揵曰：「此諸鬼師，強暴含瞋，懼必作害，不如委去更求其安。」尼揵懟恨，即日恚去。長者歡喜，修立精舍、僧房坐具，眾嚴都畢，行詣樹王祠處，請佛及僧。眾祐受施止頓，一時大化普濟，靡不欣樂。
舍利弗大目揵連來學品第五
佛在羅閱祇竹園精舍，與大比丘僧千人俱，皆得應真，郁俾羅等。彼有一卿，名曰那羅陀。故有梵志，字曰沙然。精修仙行，延納來學，好仙弟子，凡有二百五十人。門徒之中，有二人高足難齊：一名優波替，次曰拘律陀，才明深遠，研精通微。沙然得病，自知將終，告於二賢：「此諸新學，志存道行，累卿二人，必令全志。」二人敬諾，受教奉行。
是時世尊，敕比丘頞陛：「汝行宣化，往必有度。所可見者，其智明遠，自舍如來，無能與論
忉利天帝散花于佛陀之上。當時，在座中有一位富有的長者，名叫迦蘭陀。他心中想：『可惜我的園林，竟然施捨給了尼犍子。佛陀應該先到，我應該供奉佛陀和僧眾，悔恨之前的施捨，永遠將其拋棄。』長者內心焦急，臥不安席。由於他之前的福報，福德應該圓滿。大鬼將軍名叫半師，領受佛陀的神旨，知道他的心念，立即召集夜叉，驅逐尼犍子，讓他們裸露身體，不應在此停留。鬼師奉命，毆打尼犍子，拖拽他們的器物。尼犍子驚恐萬分，逃跑著說：『這是什麼惡人？竟然如此暴虐！』鬼師回答說：『長者迦蘭陀，將要用竹園建造佛陀的精舍。大鬼將軍半師，奉命驅逐你們。』第二天，尼犍子一同前往長者處，嚴厲責問他：『為何改變施捨？使我們這些人遭受困頓。』沒想到長者竟然如此困窘，迦蘭陀心中歡喜：『我的願望實現了！佛陀的聖光普照我的真心。』他立即回答尼犍子說：『這些鬼師，內心充滿憤怒，恐怕會傷害你們，不如離開這裡，另求安穩。』尼犍子怨恨不已，當天就憤怒地離開了。長者歡喜，修建精舍、僧房坐具，一切都準備完畢，前往樹王祠處，邀請佛陀和僧眾。佛陀接受了施捨，在此停留，一時之間，佛法廣為傳播，沒有不歡喜的。 舍利弗和大目犍連來學品第五 佛陀在羅閱祇竹園精舍，與一千位大比丘僧在一起，他們都已證得阿羅漢果，包括郁俾羅等人。那裡有一位卿，名叫那羅陀。他以前有一位婆羅門朋友，名叫沙然。他精修仙道，接納來學者，喜歡仙道弟子，共有二百五十人。門徒之中，有兩位高足，無人能及：一位名叫優波替，另一位名叫拘律陀，他們才智深遠，研究精微。沙然生病，自知將要去世，告訴兩位賢者：『這些新學之人，志在修行，勞煩你們二人，務必讓他們完成心願。』二人恭敬地答應，接受教誨並遵照執行。 這時，世尊命令比丘頞陛：『你前往宣揚教化，必定有人得度。你所見到的人，他們的智慧明遠，除了如來，沒有人能與他們辯論。』
The Deva King of Trayastrimsha scattered flowers upon the Buddha. At that time, among those present, there was a wealthy elder named Kalandaka. He thought in his heart, 'It is a pity that my garden was given to the Nirgranthas. The Buddha should have come first, and I should have offered to the Buddha and the Sangha. I regret my previous donation and will abandon it forever.' The elder was anxious and restless. Due to his previous merits, his virtue should be fulfilled. A great ghost general named Pan Shi, receiving the Buddha's divine will and knowing his thoughts, immediately summoned Yakshas to drive away the Nirgranthas, making them naked and not allowing them to stay there. The ghost master, following the order, beat the Nirgranthas and dragged their belongings. The Nirgranthas were terrified and fled, saying, 'What kind of evil people are these? They are so violent!' The ghost master replied, 'Elder Kalandaka will use the bamboo garden to build a monastery for the Buddha. The great ghost general Pan Shi is ordered to drive you away.' The next day, the Nirgranthas went to the elder together and sternly questioned him, 'Why did you change your donation? Causing us to suffer hardship.' Unexpectedly, the elder was so distressed. Kalandaka was delighted, 'My wish has been fulfilled! The Buddha's holy light shines upon my sincere heart.' He immediately replied to the Nirgranthas, 'These ghost masters are full of anger and may harm you. It is better to leave and seek peace elsewhere.' The Nirgranthas were resentful and left angrily that day. The elder was happy and built the monastery, the monks' quarters, and the seating arrangements. Everything was ready. He went to the King of Trees shrine to invite the Buddha and the Sangha. The Buddha accepted the donation and stayed there. At that time, the Dharma was widely spread, and everyone was joyful. Chapter Five: Shariputra and Maudgalyayana Come to Learn The Buddha was at the Bamboo Grove Monastery in Rajagriha, with a thousand great Bhikshus, all of whom had attained Arhatship, including Uruvilva and others. There was a minister named Narada. He had a Brahmin friend named Sharana. He diligently practiced asceticism, welcomed those who came to learn, and had two hundred and fifty disciples who loved the ascetic path. Among his disciples, there were two outstanding ones: one named Upatishya and the other named Kolita. They were intelligent and profound, and their studies were meticulous. Sharana fell ill and knew he was dying. He told the two sages, 'These new learners are determined to practice the path. I entrust them to you two. You must ensure that they fulfill their aspirations.' The two respectfully agreed, accepted his teachings, and followed them. At this time, the World Honored One commanded the Bhikshu Anabhuti, 'Go and spread the teachings. There will surely be those who are ready to be liberated. Those you see will have clear and profound wisdom. Except for the Tathagata, no one can debate with them.'
。若與相見，直說法本，勿與酬酢，以致其嗤。」頞陛受敕，整服持缽，禮佛而行。時優波替，從諸弟子相隨遊觀，遙見頞陛，威儀庠雅，未曾聞睹，何所法像？被服改俗，須至當問。二人俱前，相逢中路，便問頞陛：「章服反常，何所從出？豈有師宗可得聞乎？」於時頞陛，以頌答曰：
「我年既幼稚， 學日又初淺， 豈能宣至真， 如來廣大義。 一切諸法本， 因緣空無主， 息心達本源， 故號為沙門。」
優波替方聞法義，尋思至理而自惟曰：「吾小好學，八歲從師，至年十六，古仙道術，靡書不綜，十六大國，謂吾廣博，未曾聞斯真要之義；今偶出遊，遇此寶藏，此言之妙，美於甘露。」心寤意解，便逮法眼，旋還精舍，欣悅無量。拘律陀，見彼容悅，疑得甘露。即問優波替：「得甘露那？勿違本要，惠及少少。」優波替具向拘律陀說所聞偈，一聞不解，再說乃了。尋思反覆，亦得法眼。二人議曰：「本願甘露，今得服嘗，寧可共詣大沙門所，就彼海淵，沐浴清華。」議合心同，嚴辦當發，拘律陀唸曰：「吾師臨終，囑授弟子，令吾成濟；今便委棄，義所不安。」便告弟子：「彼大沙門，有甘露仙化，壞裂俗網，息心寂行。吾欲啟請，窮微反真。汝將何趣？」門徒對曰：「今得視聽，是大師恩。大人宗仰，承命踴逸，貪羨甘露，愿從下風。」師徒志合，即出所止，往詣竹園。
於時世尊，告諸比丘：「今有二賢，從諸弟子，乘本願行，欲作沙門
現代漢語譯本：『如果遇到他們，直接說佛法的根本，不要與他們交談應酬，以免他們輕視。』頞陛接受了命令，整理好衣服，拿著缽，向佛禮拜后出發。當時優波替，帶著他的弟子們一起遊玩觀賞，遠遠地看見頞陛，威儀莊重文雅，從未見過，這是什麼法相？他的穿著打扮也改變了習俗，一定要上前詢問。兩人一同上前，在路上相遇，便問頞陛：『你的衣著打扮與常人不同，是從哪裡來的？可否告知你的師承？』這時頞陛用偈語回答說： 『我年紀還小，學習的時間也很短淺，怎能宣說至高無上的真理，如來廣大的教義呢？一切諸法的根本，都是因緣和合而成的，沒有主宰，止息妄心，達到本源，所以被稱為沙門。』 優波替聽聞佛法要義，思考其中的真理，心中自忖道：『我從小就喜歡學習，八歲就跟隨老師，到十六歲時，古代仙人的道術，沒有哪本書沒有研究過，十六個大國都認為我學識淵博，從未聽聞過如此真實重要的道理；今天偶然出來遊玩，遇到了這個寶藏，這番話的精妙，勝過甘露。』心中豁然開悟，便獲得了法眼，返回精舍，心中無比喜悅。拘律陀，看到他容光煥發，懷疑他得到了甘露。就問優波替：『你得到甘露了嗎？不要違揹我們之前的約定，分給我一點。』優波替把所聽到的偈語全部告訴了拘律陀，聽了一遍不明白，又說了一遍才明白。反覆思考，也獲得了法眼。兩人商議說：『我們原本想要甘露，現在已經品嚐到了，不如一起去大沙門那裡，到他的法海中，沐浴清凈的智慧。』兩人意見一致，準備出發，拘律陀想到：『我的老師臨終時，囑咐我教導弟子，讓我完成他的遺願；現在就要拋棄他們，道義上說不過去。』便告訴弟子們：『那位大沙門，有甘露仙化，能破除世俗的束縛，止息妄心，寂靜修行。我想要去請教他，探究深奧的真理。你們打算去哪裡？』弟子們回答說：『現在能夠親眼見到，親耳聽到，都是大師的恩德。大人您所敬仰的，我們也會遵從您的命令，踴躍前往，貪求甘露，願意跟隨您。』師徒志同道合，就離開了住處，前往竹園。 這時世尊，告訴眾比丘：『現在有兩位賢者，帶著他們的弟子，秉持著本來的願望，想要成為沙門。』
English version: 'If you meet them, speak directly about the essence of the Dharma, do not engage in conversation or pleasantries, lest they look down upon it.' Ashvajit received the order, tidied his robes, took his bowl, bowed to the Buddha, and set off. At that time, Upatissa, along with his disciples, was out for a stroll, and from afar, he saw Ashvajit, whose demeanor was dignified and refined, something he had never witnessed before. What kind of Dharma image was this? His attire was different from the norm, so he must inquire. The two approached each other, meeting on the road, and asked Ashvajit: 'Your clothing is unusual, where do you come from? Could you tell us about your lineage?' At that moment, Ashvajit replied in verse: 'My years are still young, and my learning is still shallow, how can I proclaim the ultimate truth, the vast teachings of the Tathagata? The essence of all dharmas is due to causes and conditions, empty and without a master. By calming the mind and reaching the source, one is called a Shramana.' Upon hearing the essence of the Dharma, Upatissa pondered the truth and thought to himself: 'I have loved learning since I was young, and at the age of eight, I followed a teacher. By the age of sixteen, I had studied all the ancient immortal arts, and there was no book I had not examined. The sixteen great kingdoms considered me to be learned, but I have never heard such a true and essential teaching. Today, I happened to be out for a stroll and encountered this treasure. The subtlety of these words is sweeter than nectar.' His mind awakened, and he attained the Dharma eye. He returned to the monastery, filled with immeasurable joy. Kolita, seeing his radiant face, suspected that he had obtained nectar. He asked Upatissa: 'Have you obtained nectar? Do not go against our original agreement, share a little with me.' Upatissa told Kolita everything he had heard in the verse. He did not understand it the first time, but understood it after hearing it again. After repeated contemplation, he also attained the Dharma eye. The two discussed: 'We originally desired nectar, and now we have tasted it. Why not go together to the great Shramana, to bathe in the pure wisdom of his Dharma ocean?' They agreed, and prepared to depart. Kolita thought: 'My teacher, on his deathbed, entrusted me with the task of guiding the disciples, and now I am about to abandon them, which is not right.' He told his disciples: 'That great Shramana has the power of nectar, which can break the bonds of the world, calm the mind, and practice in stillness. I wish to go and seek his teachings, to explore the profound truth. Where do you intend to go?' The disciples replied: 'To be able to see and hear now is all due to the master's grace. We will follow your lead, and eagerly seek the nectar, willing to follow you.' The teacher and disciples were of one mind, and they left their dwelling and went to the Bamboo Grove. At that time, the World Honored One told the monks: 'Now there are two wise men, along with their disciples, who, in accordance with their original vows, wish to become Shramanas.'
。勸成其功者，頞陛力也！」比丘承教，延望其眾。憂波替、拘律陀等，遙見如來相好暉光，神動情震，自惟嘆曰：「幸哉餘生，得奉清誨，其榮難云！」延趣坐前，頭面禮佛。禮畢嘉歡重喜無量，斯須乃進，具陳情言：「替等罪弊隨流入淵，始於今日，反俗極源，愿蒙接納，得充僧次。」即便許可，頭髮自落，皆成沙門。佛告諸比丘：「此二人者，愿于古佛，待吾道成，侍衛左右。」
佛謂憂波替：「高世之號，花而不實，復汝本字，為舍利弗。拘律陀，還字大目揵連。」因本說法，逮得羅漢，佛敕侍者。古千比丘，暮當結戒，不得他行。即夜行籌數，得千二百五十人。佛結戒竟，比丘歡喜，莫不肅然，禮佛而退。
還至父國品第六
於是如來將歸舍夷，與大比丘僧——皆得應真，神靜通微，明曉三世眾生行源——賢者舍利弗、大目揵連、郁俾迦葉、那提迦葉、伽耶迦葉等，一千二百五十人。是時迦維羅越王閱頭檀，遣梵志憂陀耶，來詣竹園，請佛還國。爾時憂陀耶，見佛相好，明暉天地，五情實喜。頭腦禮足，卻住一面，心意齊整，長跪白佛：「父王遠謝悉達，聞汝道成，復度一切，我獨不蒙。本要當還，今故遣使。」佛問憂陀：「父王起居安不？」憂陀白佛：「大王無恙，唯思世尊。」佛告憂陀：「樂此道不？」憂陀對曰：「甚樂。世尊！」佛授憂陀，使作沙門，授其法戒。憂陀自念：「今為弟子，無緣復還；王須訊息，因誰報命？」佛知憂陀心念，欲還行矣
現代漢語譯本：『勸說他們成就功業的，是頞陛的力量啊！』比丘們接受教誨，翹首盼望他們的同伴。憂波替、拘律陀等人，遠遠地看見如來莊嚴美好的身相散發著光輝，內心激動，情不自禁地感嘆道：『何其有幸啊，我等餘生，能夠侍奉清凈的教誨，這份榮耀難以言表！』他們快步走到佛前，頭面觸地禮拜。禮拜完畢，心中充滿喜悅，無比歡喜，過了一會兒才上前，詳細地陳述心意：『我等罪惡深重，如同流水般墜入深淵，從今日起，決心徹底捨棄世俗，希望能夠蒙受接納，加入僧團。』佛陀當即允許，他們的頭髮自然脫落，都成了沙門。佛陀告訴眾比丘：『這二人，過去曾發願在古佛面前，等待我成道后，侍衛在我左右。』 佛陀對憂波替說：『你那高世的稱號，華而不實，恢復你本來的名字，叫做舍利弗。拘律陀，也恢復你本來的名字，叫做大目犍連。』佛陀因此為他們說法，他們都證得了阿羅漢果。佛陀命令侍者，告知過去的一千比丘，晚上應當結戒，不得外出。當晚清點人數，得到一千二百五十人。佛陀結戒完畢，比丘們歡喜，無不肅然起敬，禮拜佛陀後退下。 回到父國品第六 於是，如來將要返回舍夷國，與大比丘僧團同行——他們都已證得阿羅漢果，心神寧靜，通曉微妙的道理，明瞭三世眾生的行為根源——賢者舍利弗、大目犍連、郁俾迦葉、那提迦葉、伽耶迦葉等，共一千二百五十人。這時，迦維羅越國王閱頭檀，派遣梵志憂陀耶，來到竹園，請佛回國。當時，憂陀耶見到佛陀莊嚴美好的身相，光輝照耀天地，心中無比歡喜。他頭腦觸地禮拜，然後退到一旁，心意恭敬，長跪稟告佛陀：『父王遠道感謝悉達多，聽說您已成道，並且普度眾生，唯獨我沒有蒙受恩澤。他原本就希望您能回去，所以現在派遣我前來。』佛陀問憂陀：『你父王身體安康嗎？』憂陀回答佛陀：『大王安好，只是思念世尊。』佛陀問憂陀：『你喜歡這佛道嗎？』憂陀回答說：『非常喜歡，世尊！』佛陀為憂陀授戒，使他成為沙門，並授予他法戒。憂陀心想：『如今我已成為弟子，沒有機會再回去了；國王需要訊息，應該由誰去稟報呢？』佛陀知道憂陀的心思，他想要回去。
English version: 'It is the power of Adhipati that persuades them to achieve their goals!' The monks accepted the teaching and looked forward to their companions. Upatiṣya, Kolita, and others, from afar, saw the glorious light of the Tathagata's magnificent form, their hearts stirred, and they exclaimed to themselves: 'How fortunate we are in our remaining lives to be able to serve the pure teachings, this honor is beyond words!' They hurried to the Buddha, prostrated themselves with their heads touching the ground. After the prostration, their hearts were filled with joy, immeasurable happiness, and after a while, they stepped forward and detailed their intentions: 'Our sins are deep, like a stream falling into an abyss, from today, we are determined to completely abandon the secular world, hoping to be accepted and join the Sangha.' The Buddha immediately agreed, their hair naturally fell off, and they all became monks. The Buddha told the monks: 'These two, in the past, vowed before the ancient Buddha, to wait for me to attain enlightenment, and to serve by my side.' The Buddha said to Upatiṣya: 'Your high-sounding title is empty and without substance, restore your original name, which is Sariputra. Kolita, also restore your original name, which is Maudgalyayana.' The Buddha then preached to them, and they both attained the Arhatship. The Buddha ordered the attendants to inform the thousand monks of the past that they should observe the precepts in the evening and not go out. That night, the number was counted, and there were one thousand two hundred and fifty people. After the Buddha finished observing the precepts, the monks were joyful, all were respectful, and after bowing to the Buddha, they retreated. Chapter Six: Returning to the Father's Kingdom Then, the Tathagata was about to return to the kingdom of Sakya, accompanied by the great Sangha of monks—all of whom had attained Arhatship, their minds were tranquil, they understood the subtle principles, and were clear about the origins of the actions of sentient beings in the three worlds—the wise Sariputra, Maudgalyayana, Uruvilva Kasyapa, Nadi Kasyapa, Gaya Kasyapa, and others, a total of one thousand two hundred and fifty people. At this time, King Suddhodana of Kapilavastu sent the Brahmin Udāyin to the Bamboo Grove to invite the Buddha back to the kingdom. At that time, Udāyin saw the magnificent form of the Buddha, whose light illuminated the heavens and the earth, and his heart was filled with joy. He prostrated himself with his head touching the ground, then stepped aside, his mind respectful, and knelt down to report to the Buddha: 'My father, the king, sends his gratitude to Siddhartha from afar, having heard that you have attained enlightenment and are saving all beings, but I alone have not received your grace. He originally hoped that you would return, so now he has sent me to come.' The Buddha asked Udāyin: 'Is your father well?' Udāyin replied to the Buddha: 'The king is well, but he misses the World Honored One.' The Buddha asked Udāyin: 'Do you like this path of the Buddha?' Udāyin replied: 'Very much, World Honored One!' The Buddha ordained Udāyin, making him a monk, and gave him the precepts. Udāyin thought to himself: 'Now that I have become a disciple, there is no chance to return; the king needs news, who should report it?' The Buddha knew Udāyin's thoughts, that he wanted to return.
。「憂陀！莫親世業戀著故家。」憂陀白佛：「佛當還至舍夷國不？」佛言：「當還。」憂陀受敕，退跪白佛：「不審何日當至？」佛告憂陀：「卻後七日，必至舍夷。」憂陀歡喜，禮佛而去。
於是憂陀耶，還至舍夷，詣宮求通。門監白曰：「憂陀使還在門求見。」王教推問：「吾望憂陀如渴欲飲，何故稽停方白求通？」推應坐者反覆至三，然後乃前。王見憂陀，已受法服，而問憂陀：「卿作沙門那？」憂陀答曰：「以服佛法。」王問憂陀：「悉達在宮，與卿獨親，入出周旋，無所關白，今使來還，何得自外詣門求通耶？」憂陀答王：「佛教比丘，莫親白衣、戀於家居，道俗異故。」王問憂陀：「吾子在宮，衣服極好；今者為道，所著何衣？」憂陀指衣：「所服如此！」王即墮淚曰：「悉達在家，吾為作宮，七寶刻鏤，極世珍妙；於今屋室，何如我許？」憂陀答王：「常處樹下。諸佛世尊，道法皆爾。」王問憂陀：「吾子在宮，茵褥綩綖，錦繡細軟；今所坐具，皆有何等？」憂陀答王：「所坐用草，清素除貪。」王問憂陀：「悉達在家，吾為作廚，甘肥眾美；今所飯食，復有何物？」憂陀答曰：「至時持缽，往福眾生，食無粗細，咒愿施家。」王聞是語，即複流淚。王問憂陀：「悉達眠時，吾欲令覺，彈琴絃歌然後乃覺；今在深山，何用覺乎？」憂陀答王：「如來三昧，無有晝夜。」王問憂陀：「吾子在宮，若其澡浴，八種香汁；若今澡浴，皆有何物？」憂陀答王：「八解正水，以洗心垢
現代漢語譯本：『憂陀！不要親近世俗的事務，不要留戀過去的家。』憂陀問佛：『佛陀會回到舍夷國嗎？』佛說：『會回去的。』憂陀接受了佛的命令，退下跪拜並問佛：『不知道什麼時候會到？』佛告訴憂陀：『七天之後，必定會到舍夷國。』憂陀非常高興，向佛行禮后離開了。 於是憂陀，回到舍夷國，到王宮請求通報。門衛稟告說：『憂陀使者回來了，在門外求見。』國王下令詢問：『我盼望憂陀就像口渴想喝水一樣，為什麼耽擱這麼久才來求見？』傳話的人來回跑了三次，才得以進去。國王見到憂陀，已經穿上了僧侶的服裝，就問憂陀：『你做沙門了嗎？』憂陀回答說：『我皈依了佛法。』國王問憂陀：『悉達在宮裡時，和你最親近，出入往來，都不需要通報，現在你回來，為什麼要在門外求見？』憂陀回答國王說：『佛陀教導比丘，不要親近俗人，不要留戀家宅，因為出家人和俗人是不同的。』國王問憂陀：『我的兒子在宮裡時，衣服非常華麗；現在爲了修行，穿的是什麼衣服？』憂陀指著自己的衣服說：『穿的是這樣的衣服！』國王立刻流下了眼淚說：『悉達在家時，我為他建造宮殿，用七寶雕刻，極其珍貴美好；現在他住的地方，和我給他建造的宮殿相比如何？』憂陀回答國王說：『他經常住在樹下。諸佛世尊，修行的道法都是這樣的。』國王問憂陀：『我的兒子在宮裡時，睡的是鋪著錦緞的床褥；現在他坐的是什麼？』憂陀回答國王說：『他坐的是草，清凈樸素，去除貪慾。』國王問憂陀：『悉達在家時，我為他準備廚房，有各種美味佳餚；現在他吃的又是什麼？』憂陀回答說：『到吃飯的時候，他拿著缽，去向眾生乞食，食物不分粗細，併爲施主祝福。』國王聽到這些話，又流下了眼淚。國王問憂陀：『悉達睡覺時，我要讓他醒來，會彈琴唱歌，他才會醒來；現在他在深山裡，用什麼讓他醒來呢？』憂陀回答國王說：『如來進入禪定，沒有白天黑夜之分。』國王問憂陀：『我的兒子在宮裡時，洗澡用的是八種香水；現在洗澡，用的是什麼？』憂陀回答國王說：『用八解脫之水，洗滌心中的污垢。』
English version: 'Udayin! Do not be attached to worldly affairs, nor be nostalgic for your old home.' Udayin asked the Buddha, 'Will the Buddha return to the Shakyas' country?' The Buddha said, 'I will return.' Udayin accepted the Buddha's command, retreated, knelt, and asked the Buddha, 'I do not know when you will arrive?' The Buddha told Udayin, 'After seven days, I will surely arrive in the Shakyas' country.' Udayin was very happy, bowed to the Buddha, and left. Then Udayin returned to the Shakyas' country and went to the palace to request an audience. The gatekeeper reported, 'The messenger Udayin has returned and is seeking an audience at the gate.' The king ordered an inquiry, 'I have been longing for Udayin as if I were thirsty for water. Why has he delayed so long before requesting an audience?' The messenger went back and forth three times before finally being allowed in. The king saw Udayin, who was already wearing monastic robes, and asked Udayin, 'Have you become a Shramana?' Udayin replied, 'I have embraced the Buddha's teachings.' The king asked Udayin, 'When Siddhartha was in the palace, you were very close to him, coming and going without needing to report. Now that you have returned, why do you seek an audience at the gate?' Udayin replied to the king, 'The Buddha teaches the monks not to be close to laypeople, nor to be attached to their homes, because the monastic and lay lives are different.' The king asked Udayin, 'When my son was in the palace, his clothes were very luxurious; now that he is practicing, what kind of clothes does he wear?' Udayin pointed to his own clothes and said, 'He wears clothes like these!' The king immediately shed tears and said, 'When Siddhartha was at home, I built a palace for him, carved with seven treasures, extremely precious and beautiful; how does his current dwelling compare to the palace I built for him?' Udayin replied to the king, 'He often dwells under trees. All Buddhas and World Honored Ones, their practice is like this.' The king asked Udayin, 'When my son was in the palace, he slept on silk-covered mattresses; what does he sit on now?' Udayin replied to the king, 'He sits on grass, pure and simple, free from greed.' The king asked Udayin, 'When Siddhartha was at home, I prepared a kitchen for him with all kinds of delicacies; what does he eat now?' Udayin replied, 'When it is time to eat, he carries his bowl and goes to beg for food from sentient beings, eating whatever is given, without discrimination, and blessing the donors.' Upon hearing these words, the king shed tears again. The king asked Udayin, 'When Siddhartha was sleeping, if I wanted to wake him, I would play the lute and sing, and then he would wake up; now that he is in the deep mountains, what wakes him?' Udayin replied to the king, 'The Tathagata enters Samadhi, and there is no distinction between day and night.' The king asked Udayin, 'When my son was in the palace, he bathed with eight kinds of fragrant water; what does he bathe with now?' Udayin replied to the king, 'He uses the water of the eight liberations to wash away the defilements of the mind.'
。」王問憂陀：「悉達在國，栴檀蘇合，以涂子身；今者為道，為有何物？」憂陀答王：「戒、定、慧品，香薰八難。」王問憂陀：「悉達在家，吾為作床，精寶四種；於今所坐，何物用作？」憂陀答曰：「四禪為床，息心無慾。」王問憂陀：「吾子在宮，士眾衛侍；今者侍從，復有何人？」憂陀答王：「學道弟子，名比丘僧，翼從世尊，凡有一千二百五十人俱。」王問憂陀：「悉達在家，若其出遊，車有四品——牛、羊、象、馬——以充騎乘；於今出處，何所駕乘？」憂陀答王：「四諦神足，參駕飛行。」王問憂陀：「吾子行觀，幢麾羽𦑼以為光飾；今者剽幟，復有何物？」憂陀答曰：「四恩慈悲，廣飾群生。」王問憂陀：「悉達每出，椎鐘鳴鼓，觀者填路；今者游止，有何音響？」憂陀答王：「佛始得道，往詣波羅奈國，擊甘露法鼓，拘憐五人，逮得羅漢。八萬諸天皆入道跡，九十六種靡不欣伏，無上法音，聞於三千大千世界。」王問憂陀：「悉達今者欲領何國？」憂陀答王：「世尊所領，不可稱道，教授眾生，無不蒙度，等心普濟，無所適處。」王問憂陀：「吾子在國，思陳正治，助吾安民，動順禮節，莫不承風；今者獨處，思憶何等？」憂陀答王：「世尊惟空，苦樂非真，有者歸盡，神靜無為。」王聞是言：「災矣悉達，一切皆有，汝何言無？反矣悉達，與人為仇。」憂陀白王：「正使智人，滿於天下
『國王問憂陀：』悉達在宮中時，用栴檀和蘇合香塗抹身體；現在爲了修行，他用什麼呢？』憂陀回答國王：『他用戒、定、慧的品德，以香氣薰染，克服八種苦難。』 國王問憂陀：『悉達在家時，我為他準備了用四種珍寶製成的床；現在他坐的是什麼呢？』憂陀回答說：『他以四禪為床，內心平靜，沒有慾望。』 國王問憂陀：『我的兒子在宮中時，有許多侍衛；現在他的侍從又是什麼人呢？』憂陀回答國王：『是學道的弟子，名叫比丘僧，他們跟隨世尊，總共有一千二百五十人。』 國王問憂陀：『悉達在家時，如果外出遊玩，有牛、羊、象、馬四種車供他乘坐；現在他出行，又乘坐什麼呢？』憂陀回答國王：『他以四諦的神足通，駕馭飛行。』 國王問憂陀：『我的兒子出行時，有旗幟和羽毛裝飾，光彩奪目；現在他的標誌又是什麼呢？』憂陀回答說：『他以四恩慈悲，廣泛地裝飾眾生。』 國王問憂陀：『悉達每次出行，都敲鐘鳴鼓，觀看的人擠滿了道路；現在他遊歷時，又有什麼聲響呢？』憂陀回答國王：『佛陀剛得道時，前往波羅奈國，敲響甘露法鼓，拘憐五人，使他們證得羅漢果位。八萬諸天都進入了修道的行列，九十六種外道沒有不心悅誠服的，無上的佛法之音，傳遍了三千大千世界。』 國王問憂陀：『悉達現在想要統治哪個國家呢？』憂陀回答國王：『世尊所統治的，無法用言語來形容，他教化眾生，沒有不被度化的，他以平等的心普度眾生，沒有偏袒之處。』 國王問憂陀：『我的兒子在宮中時，思考如何治理國家，幫助我安定百姓，他的行動都符合禮節，沒有不順從的；現在他獨自一人，又在思考什麼呢？』憂陀回答國王：『世尊認為一切皆空，苦樂都不是真實的，有形之物終將消亡，他的精神平靜無為。』 國王聽到這些話，說：『悉達真是災難啊，一切都是有的，你為什麼說沒有？悉達真是反常啊，與人為敵。』憂陀對國王說：『即使是智者，遍佈天下』
'The king asked Yudha, 'When Siddhartha was in the palace, he used sandalwood and suhe incense to anoint his body; now that he is practicing the Way, what does he use?' Yudha replied to the king, 'He uses the virtues of precepts, concentration, and wisdom, using their fragrance to overcome the eight difficulties.' The king asked Yudha, 'When Siddhartha was at home, I prepared a bed made of four kinds of precious jewels for him; what does he sit on now?' Yudha replied, 'He uses the four dhyanas as his bed, his mind is calm, and he has no desires.' The king asked Yudha, 'When my son was in the palace, he had many guards; who are his attendants now?' Yudha replied to the king, 'They are disciples who study the Way, called Bhikkhu Sangha, they follow the World Honored One, and there are a total of one thousand two hundred and fifty people.' The king asked Yudha, 'When Siddhartha was at home, if he went out for a stroll, there were four kinds of carriages—oxen, sheep, elephants, and horses—for him to ride; what does he ride now when he goes out?' Yudha replied to the king, 'He uses the divine powers of the Four Noble Truths to fly.' The king asked Yudha, 'When my son went out, there were banners and feather decorations, shining brightly; what are his symbols now?' Yudha replied, 'He uses the four kindnesses and compassion to widely adorn all living beings.' The king asked Yudha, 'Every time Siddhartha went out, bells and drums were sounded, and the viewers filled the roads; what sounds are there now when he travels?' Yudha replied to the king, 'When the Buddha first attained enlightenment, he went to the country of Varanasi, struck the drum of sweet dew Dharma, and the five Kaundinya attained Arhatship. Eighty thousand devas all entered the path of cultivation, and the ninety-six kinds of heretics were all convinced and submitted, the supreme Dharma sound was heard throughout the three thousand great thousand worlds.' The king asked Yudha, 'Which country does Siddhartha want to rule now?' Yudha replied to the king, 'What the World Honored One rules cannot be described in words, he teaches all living beings, and none are not liberated, he saves all beings with an equal mind, without any partiality.' The king asked Yudha, 'When my son was in the palace, he thought about how to govern the country, help me stabilize the people, his actions all conformed to etiquette, and none disobeyed; now that he is alone, what is he thinking about?' Yudha replied to the king, 'The World Honored One believes that everything is empty, that suffering and happiness are not real, that all forms will eventually perish, and his spirit is calm and inactive.' When the king heard these words, he said, 'Siddhartha is truly a disaster, everything exists, why do you say it does not? Siddhartha is truly abnormal, he is an enemy of the people.' Yudha said to the king, 'Even if wise men filled the world'
。人有百頭，頭有百舌，舌解百義，合此人數，稱讚如來，彌盡竟劫，不宣其德；況我所說，億不及一。唯佛與佛，其德乃彰。」
王言：「善哉！佛當來不？何日能至？」憂陀白言：「七日當至。」王大歡喜，即敕群臣：「吾當迎佛。導從鹵簿，壹準聖王出入法則。平治道路、香汁灑地，城中街巷盡豎幢幡，其所修治光飾盡宜，車、馬、人從限四十里。」
其日世尊，起于竹園，與比丘僧千二百五十人俱，威神感動諸天侍從，始入舍夷。路由一水，名阿樓那，度水上岸。神通照察，深知調達噁心內興，必難開化。當現神足令其信伏。即升虛空去地七仞，足若蹈地，其實在空。佛告比丘：「見彼車馬五色嚴麗，正似天帝出遊觀時。」爾時眾人，見佛及僧足步其地，仰觀足跡處在空中，于上稍下，正至迎次，與人頭齊，剛強靡伏歸命和南。唯有調達獨興惡念：「子行學道，但作幻術，惑人如是。吾亦當復作術，廣化眾人。」於是父王，遙見佛來，愛敬交至——一者敬道，二者愛子——即下象車，解劍卻蓋，涕淚趣佛頭首禮足，而頌讚曰：
「生時緣福德， 瑞應三十二， 樹傾敬稽首， 道成今三禮。」
於是父王以偈問佛：
「子本在吾家， 駕象名寶車； 今者足蹈地， 是苦安可堪？」
爾時世尊以偈答曰：
「車馬生死乘， 危險安可久？ 參駕五通馳， 所至無限礙
現代漢語譯本：如果人有百個頭，每個頭有百條舌頭，每條舌頭能理解百種含義，即使集合這樣的人數，用盡漫長的劫數來稱讚如來，也無法完全表達他的功德；更何況我所說的，連億分之一都不到。只有佛與佛之間，才能完全彰顯其功德。 國王說：『太好了！佛會來嗎？哪天能到？』憂陀回答說：『七天後會到。』國王非常高興，立刻命令群臣：『我要迎接佛。儀仗隊伍要按照聖王出行的規矩。平整道路，用香水灑地，城中街道巷子都要豎起旗幟，修繕裝飾都要做到最好，車馬和隨從要限制在四十里以內。』 那天，世尊從竹園出發，與一千二百五十位比丘僧人同行，威神感動了諸天侍從，開始進入舍夷城。路過一條名為阿樓那的河流，渡河上岸。他用神通觀察，深知提婆達多內心生起惡念，難以教化。於是決定顯現神足通，讓他信服。隨即升到空中，離地七仞，腳看似踩在地上，其實在空中。佛告訴比丘們：『你們看那些裝飾華麗的五彩車馬，就像天帝出遊觀光一樣。』當時眾人看到佛和僧人腳踏實地，抬頭看他們的腳印卻在空中，從高處緩緩下降，正好到迎接的位置，與人頭齊平，剛強的人都心悅誠服地歸順禮拜。只有提婆達多獨自心生惡念：『你修行學道，只是用幻術迷惑人。我也要施展法術，廣度眾人。』這時，父王遠遠看到佛來，愛敬交加——一是敬重佛道，二是愛自己的兒子——立刻下象車，解下佩劍，放下車蓋，流著眼淚走向佛，頭頂禮拜佛足，並頌讚道： 『出生時因福德， 瑞應有三十二， 樹木傾倒敬禮， 道成今再三禮。』 於是父王用偈語問佛： 『你本在我家中， 駕著名為寶車的象車； 如今卻腳踏實地， 這樣的苦怎麼能忍受？』 這時，世尊用偈語回答說： 『車馬是生死之乘， 危險怎能長久？ 駕馭五神通奔馳， 所到之處無限障礙。』
English version: If a person had a hundred heads, each head had a hundred tongues, and each tongue could understand a hundred meanings, even if such a multitude were to praise the Tathagata for countless eons, they could not fully express his virtues; how much less can I, whose words are not even a billionth of his merit. Only between Buddhas can his virtues be fully manifested. The king said, 'Excellent! Will the Buddha come? When will he arrive?' Udai replied, 'He will arrive in seven days.' The king was overjoyed and immediately ordered his ministers, 'I shall welcome the Buddha. The procession shall follow the rules of a holy king's departure. Level the roads, sprinkle them with fragrant water, and raise banners in all the streets and alleys of the city. The repairs and decorations should be done to the best of our ability, and the number of carriages, horses, and attendants should be limited to within forty miles.' On that day, the World Honored One departed from the Bamboo Grove, accompanied by twelve hundred and fifty monks. His majestic power moved the heavens to send attendants, and he began to enter the city of Shayi. He passed a river called Arouna, crossed it, and went ashore. Through his divine insight, he knew that Devadatta had evil intentions and would be difficult to convert. Therefore, he decided to manifest his divine powers to make him believe. He ascended into the sky, seven ren above the ground, his feet appearing to touch the ground, but in reality, he was in the air. The Buddha said to the monks, 'Look at those magnificent five-colored carriages and horses, they are like the Heavenly Emperor going out for a tour.' At that time, the people saw the Buddha and the monks walking on the ground, but when they looked up, their footprints were in the air. They slowly descended from above, reaching the welcoming position, level with the people's heads. The stubborn ones all submitted and bowed in reverence. Only Devadatta harbored evil thoughts: 'You practice the Way, but you only use illusions to deceive people. I will also perform magic to convert the masses.' At this moment, the king saw the Buddha coming from afar, filled with both love and respect—respect for the Buddha's path and love for his son—he immediately got off his elephant carriage, removed his sword, and lowered the canopy. With tears in his eyes, he approached the Buddha, bowed his head to his feet, and praised him with a verse: 'Born with the blessings of merit, With thirty-two auspicious signs, The trees bowed in reverence, Now I bow three times to the one who has attained the Way.' Then the king asked the Buddha in verse: 'You were originally in my house, Riding an elephant carriage named Bao; Now you walk on the ground, How can you endure such hardship?' At that time, the World Honored One replied in verse: 'Carriages and horses are the vehicles of birth and death, How can danger last long? Driving with the five supernatural powers, There are no limits to where one can go.'
。 本著七寶衣， 珍妙甚雅好， 剃頭被納服， 如何不羞恥？ 慚愧為衣服， 世衣增塵垢， 法衣真人服， 息心名如來。 本用金銀器， 眾味甚香美， 今者行乞食， 粗惡安可咽？ 法味為道食， 飢渴今已除， 哀世故行乞， 持缽福眾生。 本處別宮中， 眾宮妓侍衛， 獨在山樹間， 如何不恐懼？ 生死恐畏除， 今已入本無， 無憂無喜想， 所止名道場。 本在我家時， 澡浴名香汁， 處於山樹間， 何物洗身垢？ 道藏為浴池， 正水滿其淵， 浴已三毒盡， 三達快無雙。」
於是父王，請佛及僧，令詣王園，永為精舍。佛受王意，便入精舍，坐尼拘類樹下，廣說教法，七日不懈。聽者歡喜，中有發大乘者、有樂辟支佛行者、有發羅漢意者、有作沙門者，各隨發心，如行所得。
城內母人，各生善念，悲泣自責：「世尊還國，男子福德，獨得見佛；我等罪蔽，不服法味，何苦如是？」佛知母人一切心念，贊言：「善哉！乃生好心，愿樂聞法，真得度苦。」佛便語王：「法興難值，道教難得，可敕國內諸母人輩樂聞法者，使出聽受。」王即宣令欲見佛者聽。城內母人，咸喜俱出，詣佛禮拜，訖而卻住。於是世尊，如應說法，各各解了，逮得法眼。王及臣民，歡喜禮佛而退
現代漢語譯本：'過去穿著華麗的七寶衣裳，珍貴美妙，非常雅緻美好，現在卻剃了頭髮，穿上僧人的納衣，怎麼能不感到羞恥呢？為過去的衣服感到慚愧，世俗的衣服只會增加塵垢，而法衣是修行人穿的，能使內心平靜，達到如來的境界。過去使用金銀器皿，品嚐各種美味佳餚，現在卻只能乞討食物，粗糙難嚥，怎麼能下嚥呢？法味是修道者的食物，能解除飢渴，我哀憫世人，所以才乞討食物，拿著缽是爲了給眾生帶來福報。過去住在豪華的宮殿里，有眾多宮女侍衛，現在卻獨自一人在山林樹木間，怎麼能不感到恐懼呢？生死的恐懼已經消除，現在已經進入了本無的狀態，沒有憂愁也沒有喜悅的想法，所居住的地方被稱為道場。過去在家的時候，用名貴的香汁沐浴，現在身處山林樹木間，用什麼來洗凈身上的污垢呢？道藏就是沐浴的池塘，正法之水充滿其中，沐浴之後，貪嗔癡三毒都消除了，達到了無與倫比的通達境界。' '於是父王，請佛陀和僧眾，到王園中，永遠作為精舍。佛陀接受了國王的邀請，便進入精舍，坐在尼拘類樹下，廣泛地宣講佛法，七天不懈怠。聽法的人都非常歡喜，其中有發大乘心願的，有喜歡修辟支佛行的，有發羅漢愿的，有出家做沙門的，各自隨著自己的發心，得到了相應的修行成果。' '城裡的婦女們，各自生起了善念，悲傷地哭泣並自責說：『世尊回到國內，男人們有福德，能夠見到佛陀；我們這些罪業深重的人，不能領受佛法的滋味，為什麼會如此痛苦呢？』佛陀知道婦女們的心念，讚歎說：『好啊！你們生起了美好的心念，願意聽聞佛法，真的可以脫離痛苦。』佛陀就對國王說：『佛法興盛很難遇到，佛陀的教誨很難得到，可以命令國內那些喜歡聽聞佛法的婦女們，出來聽受佛法。』國王就下令，想要見佛的人都可以來聽法。城裡的婦女們，都非常高興地一起出來，到佛陀那裡禮拜，禮拜完畢后就站在一旁。於是世尊，根據她們的情況說法，每個人都理解了佛法，獲得了法眼。國王和臣民們，都歡喜地禮拜佛陀後退下。'
English version: 'Having worn precious seven-jeweled garments in the past, exquisite and elegant, now having shaved my head and donned the monastic robe, how can I not feel ashamed? Ashamed of past garments, worldly clothes only accumulate dust, while the Dharma robe is worn by practitioners, calming the mind and reaching the state of the Tathagata. In the past, using gold and silver utensils, tasting various delicacies, now only begging for food, coarse and hard to swallow, how can I ingest it? The taste of Dharma is the food of the path, relieving hunger and thirst, I pity the world, so I beg for food, holding the bowl to bring blessings to all beings. In the past, living in luxurious palaces, with many palace maids as attendants, now alone in the mountains and forests, how can I not feel fear? The fear of birth and death has been eliminated, now having entered the state of non-being, without worry or joy, the place where I dwell is called the Bodhimanda. In the past, at home, bathing with precious fragrant oils, now in the mountains and forests, what can cleanse the filth of the body? The Dharma treasury is the bathing pond, the water of the true Dharma fills it, after bathing, the three poisons of greed, anger, and ignorance are eliminated, reaching an unparalleled state of understanding.' 'Then the father king invited the Buddha and the Sangha to the royal garden, to be a permanent monastery. The Buddha accepted the king's invitation and entered the monastery, sitting under the Nigrodha tree, extensively expounding the Dharma for seven days without ceasing. Those who listened were very happy, some aspired to the Mahayana path, some liked to practice the Pratyekabuddha path, some aspired to become Arhats, and some became monks, each according to their aspirations, achieving corresponding results in their practice.' 'The women in the city, each generated good thoughts, weeping with sorrow and self-reproach, saying: 'The World Honored One has returned to the country, the men have the merit to see the Buddha; we, burdened by our sins, cannot receive the taste of the Dharma, why are we so miserable?' The Buddha, knowing the thoughts of the women, praised them, saying: 'Good! You have generated good thoughts, willing to hear the Dharma, you can truly be freed from suffering.' The Buddha then said to the king: 'The flourishing of the Dharma is rare to encounter, the Buddha's teachings are hard to obtain, you can order the women in the country who wish to hear the Dharma to come out and listen.' The king then proclaimed that those who wished to see the Buddha could come to listen. The women in the city, all very happy, came out together, went to the Buddha to pay their respects, and then stood aside. Then the World Honored One, according to their circumstances, expounded the Dharma, and each understood the Dharma, attaining the Dharma eye. The king and his subjects, all happily paid their respects to the Buddha and withdrew.'
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是時諸比丘白佛言：「舍夷國內，男女長幼聞佛說法，如心所念，各得其決；父王俱聽，不記所得？」佛告比丘：「父王恩愛未息，父子相待，敬心未全，是故不得。」明旦如來，唯將目連往詣王宮，上殿而坐。佛敕目連：「現汝道力。」目連受教，飛昇虛空，出沒七反，身出水火，從上來下，前禮佛足，卻侍於左。父王見變，心意解悅，恩愛斷滅，敬心內發，起前禮佛：「甚善，世尊！弟子功德，猶尚乃爾，如來威德，難可度量！」便發無上正真道意。
是時父王，每詣佛所，見迦葉等千人形體至陋，每心不平：「此等比丘，雖復心精，無表容貌，當勸宗室樂無為者，令作沙門，擇取端政。」即令宗族：「明日會殿，受令即到。」王告宗室曰：「阿夷相言：『佛不出家，當作聖王，君四天下，左右侍從，率當端政。』今諸弟子類無姿觀，今欲禮娉有道儀容足者，充備僧數，光暉世尊。」咸言大善！聽令歡喜，乞退嚴辦，七日乃行。調達便告行者：「吾等王者子弟，今棄世榮，出家居道，整頓服飾，極世之妙。像、馬、車乘，價直萬金，其日嚴出，觀者填路。」調達冠幘，自然墮地，衢和離身，所乘象馬，四腳布地，而作鳥鳴，相互占曰：「余皆得道，二人不吉。」俱詣佛所，悉作沙門，剛強降伏，莫不樂受。
中本起經卷上 大正藏第 04 冊 No. 0196 中本起經
中本起經卷下
須達品第七
佛從本國，與比丘僧千二百五十人俱，游于王舍國竹園中
現代漢語譯本：當時，眾比丘對佛說：『舍夷國中，無論男女老少，聽聞佛陀說法，都能如心中所想，各自得到決斷；父王也聽了，卻沒能記住所得的道理？』佛告訴比丘們：『父王對我的恩愛之情尚未消退，父子之間還存在顧慮，恭敬之心還不完全，所以不能領悟。』第二天早上，如來只帶著目連前往王宮，登上大殿就坐。佛命令目連：『展現你的道力。』目連領命，飛昇到空中，時隱時現七次，身上發出水火，從上而下，向前禮拜佛足，然後侍立在左邊。父王見到這種變化，心中解脫喜悅，恩愛之情斷滅，恭敬之心從內心生髮，起身向前禮拜佛說：『太好了，世尊！弟子的功德尚且如此，如來的威德真是難以估量！』於是便發起了無上正真道的心意。 現代漢語譯本：當時，父王每次去佛陀那裡，看到迦葉等一千人外形醜陋，心中總是不平：『這些比丘，即使內心精進，外表卻不端正，應當勸說宗室中喜歡清凈無為的人，讓他們出家做沙門，挑選那些容貌端正的。』於是命令宗族：『明天到大殿集合，接到命令立即前往。』國王告訴宗室說：『阿夷曾說：『佛陀不出家，就會成為聖王，統治四天下，左右侍從，都應當容貌端正。』現在這些弟子外形都不好看，我打算聘請那些有道行、容貌端正的人，來充實僧團，光耀世尊。』大家紛紛說好！聽令后歡喜地退下，準備了七天才出發。提婆達多便告訴隨行的人：『我們是王者的子弟，現在拋棄世俗的榮華，出家修道，要整理好服飾，做到世間最精美。像、馬、車乘，價值萬金，出發那天要盛裝出行，讓觀看的人擠滿道路。』提婆達多頭上的帽子，自然掉落到地上，身上的衣服也脫落，所乘的象馬，四腳跪地，發出鳥的叫聲，相互占卜說：『其餘的人都將得道，只有這兩人不吉利。』他們一起去到佛陀那裡，都做了沙門，剛強的心被降伏，沒有不樂意接受的。 現代漢語譯本：中本起經卷上 現代漢語譯本：大正藏第 04 冊 No. 0196 中本起經 現代漢語譯本：中本起經卷下 現代漢語譯本：須達品第七 現代漢語譯本：佛陀從本國，與一千二百五十位比丘僧人一起，遊行到王舍城的竹園中。
English version: At that time, the monks said to the Buddha, 'In the country of the Shakyas, men and women, young and old, upon hearing the Buddha's teachings, each obtains a resolution according to their thoughts; the father king also listened, but did not remember what he gained?' The Buddha told the monks, 'The father king's affection has not yet subsided, there is still a sense of formality between father and son, and his respect is not yet complete, therefore he cannot understand.' The next morning, the Tathagata, taking only Maudgalyayana, went to the royal palace, ascended the hall and sat down. The Buddha commanded Maudgalyayana, 'Display your spiritual power.' Maudgalyayana obeyed, flew into the sky, appeared and disappeared seven times, emitted water and fire from his body, came down from above, bowed before the Buddha's feet, and then stood to the left. The father king, seeing this transformation, felt joy and liberation in his heart, his affection was extinguished, and respect arose from within. He rose and bowed before the Buddha, saying, 'Excellent, World Honored One! My disciple's merit is still like this, the Tathagata's majestic power is immeasurable!' Then he generated the intention for the unsurpassed, true, and correct path. English version: At that time, the father king, whenever he went to the Buddha, saw that the forms of Kashyapa and the other thousand were ugly, and he was always displeased in his heart, 'These monks, even if their minds are diligent, their appearances are not proper. We should persuade those in the royal family who like non-action to become monks, and choose those with proper appearances.' So he ordered the royal family, 'Assemble in the hall tomorrow, and come immediately upon receiving the order.' The king told the royal family, 'Ayi said, 'If the Buddha does not leave home, he will become a holy king, ruling the four continents, and his attendants should all have proper appearances.' Now these disciples are all unsightly, I intend to hire those with virtue and proper appearances to fill the ranks of the Sangha and glorify the World Honored One.' They all said, 'Very good!' After receiving the order, they happily withdrew and prepared for seven days before setting out. Devadatta then told those who were traveling with him, 'We are the sons of kings, now abandoning worldly glory to leave home and cultivate the Way, we must arrange our clothing to be the most exquisite in the world. Elephants, horses, and carriages, worth ten thousand gold pieces, on the day of departure, we must go out in full regalia, so that the onlookers will fill the roads.' Devadatta's hat naturally fell to the ground, his clothes fell off his body, and the elephants and horses he was riding knelt on all four legs and made bird sounds. They consulted each other, saying, 'The others will all attain the Way, but these two are inauspicious.' They all went to the Buddha, and all became monks, their stubborn hearts were subdued, and none were unwilling to accept it. English version: The Upper Volume of the Zhong Ben Qi Jing English version: Taisho Tripitaka Volume 04 No. 0196 Zhong Ben Qi Jing English version: The Lower Volume of the Zhong Ben Qi Jing English version: Chapter Seven, Sudatta English version: The Buddha, from his own country, along with twelve hundred and fifty monks, traveled to the Bamboo Grove in the city of Rajagriha.
。長者伯勤，承佛降尊，馳詣竹園，五心禮足，逡巡恭住，整心白佛：「唯愿世尊，顧下薄食。」佛法默然已為許可。長者欣悅，接足而退。還傢俱膳，莊嚴幢幡，親自執事，極世之味。舍衛長者，名曰須達(晉言善溫)。與主人伯勤雖未相見，每信相聞，行同德齊，遙揖為友。須達因事來行，推親往造，伯勤親供不容得出。須達踟躕殊久，呼使而曰：「吾故遠至，以展不面，虛心在昔，馳散所懷。不謂今日見薄不偶。」迦蘭迦事訖乃出，相揖而坐：「不面在昔屈辱臨顧，傾企之情有兼來趣。明請大賓，執事自逼，是使乃心滯而不敘。」善溫問曰：「何謂大賓？為是婚姻國節會耶？」答曰：「同志！卿不聞乎？白凈王太子，入山六年，道成號佛。威相明遠，神明燭幽。方身丈六，華色紫金，明耀於世，吐法陳戒，精義入神。所從弟子，名比丘僧，居靜正身，修德履道，忽榮棄利，義曰真人，凡有一千二百五十人俱。」
善溫聞稱佛聲舉，身毛豎，心喜交胸。逸豫待明，五情內騷，轉側不寐。至誠感通，中夜霍明，即便嚴出。方向城門，顧見城左，有神祠舍，名曰漯披。過往跪拜，禮畢旋顧，奄便更冥。善溫惶恐，不知所趣，雖有此變，心猶存佛，承其至心恐畏消除。空中聲曰：「善哉！須達！心至乃爾。」即問空聲：「為是何神？」便答之曰：「吾是子親摩因提也！」問曰：「卿生何許？奚為此間？」即而答曰：「吾昔從佛神足弟子大目揵連，聞說經法
長者伯勤，秉承佛陀的尊貴教誨，快步來到竹園，以五體投地的禮節參拜佛足，然後恭敬地站立一旁，誠懇地對佛說：『唯愿世尊，能屈尊接受我這微薄的供養。』佛陀默然不語，表示應允。長者欣喜萬分，再次禮拜佛足後退下。回到家中，他準備了豐盛的齋飯，裝飾了華麗的幢幡，親自操持一切，務求極致美味。舍衛國的長者，名叫須達（晉語稱善溫）。他和主人伯勤雖然素未謀面，但經常互通音訊，彼此志同道合，遙相敬重為友。須達因事來到此地，便去拜訪伯勤，伯勤因要親自供養佛陀而無法脫身。須達徘徊許久，便叫來使者說：『我遠道而來，本想當面拜訪，傾訴我以往的仰慕之情，卻沒想到今天見面如此困難。』迦蘭迦的事情結束后，伯勤才出來，與須達互相作揖而坐，說道：『以前未能當面迎接，讓您屈尊前來，我心中一直感到不安。今天請來貴客，我親自操持，以至於讓您久等，未能及時敘舊。』善溫問道：『您說的貴客是誰？是婚宴還是國家慶典？』伯勤回答說：『我的朋友！你沒聽說嗎？白凈王的太子，入山修行六年，得道成佛。他的威儀相貌光明遠大，神明智慧能洞察幽微。他的身軀高一丈六尺，膚色如紫金，光芒照耀世間，他宣講佛法，闡述戒律，精深的義理令人入神。他所帶領的弟子，稱為比丘僧，他們安居靜處，修身養性，遵循道德，捨棄榮華富貴，他們的行為堪稱真人，共有弟子一千二百五十人。』 善溫聽到『佛』這個稱呼，頓時汗毛豎立，心中充滿喜悅。他迫不及待地等待天亮，五種感官都躁動不安，輾轉反側難以入眠。由於至誠的感應，半夜突然光明大亮，他立刻起身準備出發。當他走向城門時，看到城左邊有一座神祠，名叫漯披。他走過去跪拜，禮畢回頭，突然又陷入黑暗。善溫感到惶恐，不知該往何處，雖然發生了這樣的變故，但他心中依然想著佛陀，因為他的至誠之心，恐懼也隨之消除了。空中傳來聲音說：『善哉！須達！你的心意如此真誠。』他立刻問空中的聲音：『你是哪位神靈？』空中回答說：『我是你的親人摩因提！』善溫問道：『你生在何處？為何在此？』摩因提回答說：『我以前跟隨佛陀的神足弟子大目犍連，聽聞佛法』
Elder Boqin, receiving the Buddha's noble teachings, hastened to the Bamboo Grove, prostrated himself at the Buddha's feet with the five-point prostration, and then stood respectfully aside, sincerely saying to the Buddha: 'May the World Honored One condescend to accept my humble offering.' The Buddha remained silent, indicating his consent. The elder was overjoyed, bowed again at the Buddha's feet, and withdrew. Returning home, he prepared a sumptuous vegetarian meal, adorned it with magnificent banners, and personally attended to everything, striving for the utmost deliciousness. The elder of Shravasti, named Sudatta (translated as 'Good Giving' in Jin), although he had never met his host Boqin, often exchanged messages with him. They shared the same ideals and respected each other as friends from afar. Sudatta came to this place on business and went to visit Boqin, but Boqin was unable to leave because he was personally offering to the Buddha. Sudatta lingered for a long time and then called a messenger, saying: 'I have come from afar, intending to visit in person and express my past admiration, but I did not expect to have such difficulty meeting today.' After the affairs of Kalanaka were finished, Boqin came out, greeted Sudatta with a bow, and sat down, saying: 'I was unable to greet you in person before, causing you to condescend to come here, and I have always felt uneasy about it. Today, I have invited a distinguished guest, and I am personally attending to it, which has caused you to wait and prevented us from catching up sooner.' Sudatta asked: 'Who is this distinguished guest you speak of? Is it a wedding or a national celebration?' Boqin replied: 'My friend! Have you not heard? The Crown Prince of King Suddhodana, after six years of practicing in the mountains, attained enlightenment and became the Buddha. His majestic appearance is bright and far-reaching, and his divine wisdom can perceive the subtle and hidden. His body is sixteen feet tall, his skin is the color of purple gold, and his light illuminates the world. He expounds the Dharma, explains the precepts, and his profound teachings are captivating. His disciples are called Bhikkhus, they live in quiet places, cultivate themselves, follow the path of virtue, and abandon wealth and glory. Their actions are worthy of being called true men, and there are a total of one thousand two hundred and fifty disciples.' Upon hearing the name 'Buddha,' Sudatta's hair stood on end, and his heart was filled with joy. He eagerly awaited the dawn, his five senses restless, tossing and turning unable to sleep. Due to his sincere response, a bright light suddenly appeared in the middle of the night, and he immediately got up to prepare to leave. As he walked towards the city gate, he saw a shrine on the left side of the city, named Lapi. He went over and knelt down to worship, and after finishing the ritual, he turned around, and suddenly it was dark again. Sudatta felt terrified and did not know where to go. Although this change had occurred, his mind was still focused on the Buddha, and because of his sincere heart, his fear was dispelled. A voice came from the sky, saying: 'Well done! Sudatta! Your intention is so sincere.' He immediately asked the voice in the sky: 'Who is this spirit?' The voice replied: 'I am your relative, Mainti!' Sudatta asked: 'Where were you born? Why are you here?' Mainti replied: 'I used to follow the Buddha's disciple with divine powers, Mahamogallana, and heard the Dharma.'
。因此福報，得生第一天上，功德甚少，別使典此。見卿至心，來相佐助。佛者至尊，舉足中間，福祐難量，恨吾生存不獲睹佛。如今所見，明驗真諦。」天放大光，照于竹園。善溫尋光，遙見如來，逾于所聞，前拜卻住，微心視相，而問于佛：「神尊寧安耶？」佛為須達，而作頌曰：
「無憂無喜相， 心虛清凈安， 已能無所生， 見諦入泥洹。 覺正念清明， 己度五道淵， 恩愛網斷壞， 永寂悅彼安。」
長者須達，聞說是時，因本功德，便發凈意，逮得法眼，歸命三尊，咨受五戒，為清信士。前白佛言：「唯愿如來，臨盻舍衛，教授一時，濟度君民。」世尊又曰：「卿姓字何乎？」長者跪對曰：「鄙字須達，侍養孤老，供給衣食，國人稱我給孤獨氏。」佛而告曰：「彼有精舍，容吾眾不？」對曰：「未有。」長者須達，承佛聖旨，進前長跪，而白世尊：「余能堪任興立精舍，唯須比丘，監臨處當。」顧敕舍利弗，並行營佐，即受教命，作禮而退。
還彼舍衛，周行求地，唯祇園好——眾果流泉，奇鳥翔集，地夷木茂，去城又近——因往守請祇，了無賣意。求之不止，恚而言曰：「若能以金錢，集佈滿園，爾乃出耳？」重問：「審實爾不？」祇謂：「價高，子必不及，戲言決耳！復何疑哉？」須達辭還，載輦送錢。園監不聽，走白大家：「須達送錢，不審內不？」報敕園監：「吾自戲言，遣錢勿受。」二人共諍，舉國耆老，馳往諫止
因此，福報淺薄，剛出生第一天，功德甚少，不應讓他掌管此事。我看你誠心誠意，前來相助。佛是至尊，舉手投足之間，福澤難以估量，我恨自己活著時未能親眼見到佛。如今所見，真是明明白白的真理啊。」天神放出大光，照耀竹園。善溫循著光芒，遙見如來，比他聽聞的更加殊勝，他上前拜見，然後退後站立，小心翼翼地觀察佛的相貌，並向佛問道：「神尊您安好嗎？」佛為須達，作偈頌說： 『沒有憂愁也沒有喜悅的相，內心空虛清凈安寧，已經能夠無所生，見到真理進入涅槃。覺悟正念清明，已經度過五道深淵，恩愛之網斷裂毀壞，永遠寂靜安樂。』 長者須達，聽到這些話時，因為他本來的功德，便生起清凈的意念，獲得了法眼，歸依三寶，接受五戒，成為清信士。他向前對佛說：『唯愿如來，光臨舍衛城，教化一段時間，救度這裡的百姓。』世尊又問：『你叫什麼名字？』長者跪下回答說：『我叫須達，侍奉贍養孤寡老人，供給他們衣食，國人都稱我為給孤獨。』佛問：『那裡有精舍，可以容納我的僧眾嗎？』他回答說：『還沒有。』長者須達，領受佛的聖旨，上前長跪，對世尊說：『我能夠承擔興建精舍的責任，只是需要比丘來監督管理。』佛就囑咐舍利弗，一同前往協助，舍利弗接受教命，行禮後退下。 須達回到舍衛城，四處尋找合適的土地，只有祇園最好——各種果樹，清澈的泉水，奇特的鳥兒飛翔聚集，地勢平坦，樹木茂盛，離城又近——於是前往請求祇，祇完全沒有出售的意思。須達請求不止，祇生氣地說：『如果能用金錢，鋪滿整個園子，我就賣給你！』須達再次問道：『真的嗎？』祇說：『價格太高，你肯定拿不出，我只是開玩笑罷了！還有什麼疑問呢？』須達告辭回去，用車輛運送金錢。園監不讓，跑去告訴祇：『須達送錢來了，不知道要不要收？』祇命令園監：『我只是開玩笑，把錢退回去。』兩人爭執不下，全國的耆老，都趕來勸阻。
Therefore, due to his shallow blessings, having just been born on the first day, his merits were few, and he should not be put in charge of this. Seeing your sincerity, you have come to assist. The Buddha is the most revered, and with every movement, his blessings are immeasurable. I regret that I did not get to see the Buddha while I was alive. What I see now is truly the clear truth.' The deity emitted a great light, illuminating the bamboo grove. Sudatta followed the light and saw the Tathagata from afar, who was even more magnificent than he had heard. He went forward to bow, then stepped back, carefully observing the Buddha's appearance, and asked the Buddha, 'Are you well, revered one?' The Buddha, for Sudatta, spoke a verse: 'A state without sorrow or joy, a mind empty, pure, and peaceful, already capable of non-arising, seeing the truth and entering Nirvana. Enlightenment, right mindfulness, clear and bright, having already crossed the five abysses, the net of love and affection broken and destroyed, forever in tranquil joy.' When the elder Sudatta heard these words, because of his inherent merits, he generated a pure intention, attained the Dharma Eye, took refuge in the Three Jewels, received the five precepts, and became a lay disciple. He went forward and said to the Buddha, 'May the Tathagata, please, visit Shravasti, teach for a while, and save the people here.' The World Honored One then asked, 'What is your name?' The elder knelt and replied, 'My name is Sudatta, I serve and care for the orphaned and elderly, providing them with food and clothing. The people of the country call me Anathapindika.' The Buddha asked, 'Is there a monastery there that can accommodate my monks?' He replied, 'There is not yet.' The elder Sudatta, receiving the Buddha's holy command, stepped forward, knelt, and said to the World Honored One, 'I am capable of undertaking the construction of a monastery, but I need a monk to oversee and manage it.' The Buddha then instructed Shariputra to go and assist, and Shariputra accepted the command, bowed, and withdrew. Sudatta returned to Shravasti, searching everywhere for suitable land. Only Jeta Grove was the best—with various fruit trees, clear springs, and strange birds flying and gathering. The land was flat, the trees were lush, and it was close to the city. So he went to request Jeta, but Jeta had no intention of selling. Sudatta kept asking, and Jeta angrily said, 'If you can use gold coins to cover the entire garden, then I will sell it to you!' Sudatta asked again, 'Is that true?' Jeta said, 'The price is too high, you certainly cannot afford it, I was just joking! What other questions do you have?' Sudatta took his leave and returned, transporting gold coins by cart. The garden supervisor would not allow it, and ran to tell Jeta, 'Sudatta has sent money, I don't know if we should accept it?' Jeta ordered the supervisor, 'I was just joking, return the money.' The two argued, and the elders of the entire country rushed to advise them to stop.
。耆老斷當：「地價已決，不應得悔。國政清平，祇不違法。」即聽布錢。門裡不周，祇意喜曰：「吾還得園矣！」遣人催督。須達自往，共詣園觀，所思未周，意憒不樂。祇曰：「國賢若悔便止。」答言：「不悔。」思得伏藏，畢地直耳。祇心惟：「佛必是至尊，能使斯人，竭財不恨，可戴可仰，神妙如茲。」便謂須達：「勿復足錢，餘地貿樹共立精舍。」須達即言：「善哉！許諾。」便興功夫，僧房、坐具、床㯓、茵褥，極世之妙；加施幢幡，香汁灑地，備辦供具，兼肴重饌，燒眾名香，遙跪請佛：「唯愿如來枉屈尊神。」
於是眾祐，與大比丘僧千二百五十人俱，游于舍衛國，應須達請。威神震動，國內咸喜，男女大小填路而出。給孤獨氏及王弟祇陀，前禮佛足，共上精舍。佛受咒愿，故曰祇樹給孤獨園。王國有事，急召須達，赴行應會。事訖馳還，奉齋盡恭。卻從步涉中路有人，奉酪一瓶，顧無所使，自提而行。前逢梵志，請令持之。共詣精舍，手自斟酌。顧命梵志，汝便斟酌。飯訖行澡，儼然聽法，一切歡喜，稱善無量。
梵志暮還，奉齋不餐。婦怪而問：「不審何恨？」答曰：「不恚，吾齋故耳。」婦重質之：「何從齋來？」梵志答曰：「給孤獨氏于園飯佛，請吾往齋，齋名八關。」其婦流淚，忿然恚曰：「君毀遺則，禍此興矣！瞿曇亂法，奚足採納？」迫踧不已，便共俱飯。梵志壽算，終於夜半，生於郁多羅衛國，作大澤樹神
現代漢語譯本：耆老們裁決說：『地價已經定好，不應該反悔。國家政治清明，只要不違法就行。』於是就聽從了布錢的決定。祇陀王子心裡不高興，心想：『我還能要回園子！』就派人催促。須達長者親自前往，一同到園子檢視，但心裡還是沒想好，感到煩悶不樂。祇陀王子說：『如果國賢反悔就停止。』須達長者回答說：『不反悔。』他想得到的是地下的寶藏，只是爲了這塊地的價值而已。祇陀王子心裡想：『佛一定是至高無上的，能讓這個人，傾盡家財也不後悔，值得敬仰，真是太神奇了。』就對須達長者說：『不用再付錢了，剩下的地用來買樹，一起建立精舍。』須達長者立刻說：『好啊！我答應。』於是就開始動工，僧房、坐具、床榻、茵褥，都做到世上最好；還加上施捨的幢幡，用香水灑地，備辦各種供具，還有豐盛的菜餚，燒著各種名貴的香，遙遙跪拜請佛：『只希望如來能屈尊降臨。』 於是，佛陀帶領著一千二百五十位大比丘僧，來到舍衛國，應須達長者的邀請。佛陀的威神震動了整個國家，國內的人都非常高興，男女老少都涌到路上觀看。給孤獨長者和祇陀王子，上前禮拜佛足，一同進入精舍。佛陀接受了他們的祝願，所以這地方被稱為祇樹給孤獨園。國王有事，急召須達長者，讓他去參加會議。事情結束后，他趕忙回來，恭敬地準備齋飯。他從路上走回來，途中有人送給他一瓶酪，他看沒人可以使喚，就自己提著走。前面遇到一位婆羅門，就請他幫忙拿著。他們一起到了精舍，須達長者親自斟酌。他回頭吩咐婆羅門，讓你來斟酌。吃完飯後，他們洗手，恭敬地聽佛說法，大家都非常高興，稱讚佛法無量。婆羅門晚上回家，沒有吃飯。他的妻子感到奇怪，就問：『不知道你有什麼不高興的事？』婆羅門回答說：『我沒有不高興，我只是在齋戒。』妻子又問：『你從哪裡齋戒來的？』婆羅門回答說：『給孤獨長者在園子里請佛吃飯，邀請我去齋戒，齋戒的名字叫八關。』他的妻子流著眼淚，憤怒地說：『你破壞了祖先的規矩，災禍就要來了！瞿曇擾亂佛法，有什麼值得采納的？』她不停地責備，就一起吃飯了。婆羅門的壽命，在半夜結束了，他轉生到郁多羅衛國，成為一棵大澤樹神。
English version: The elders judged: 'The land price has been settled, there should be no regrets. The national government is peaceful, as long as it doesn't violate the law.' So they agreed to the payment. Prince Jeta was unhappy, thinking: 'I can still get the garden back!' He sent people to urge the matter. Sudatta himself went, together they went to see the garden, but his thoughts were still unsettled, and he felt unhappy. Prince Jeta said: 'If the national worthy regrets, then stop.' Sudatta replied: 'No regrets.' What he wanted was the hidden treasure, just for the value of the land. Prince Jeta thought: 'The Buddha must be the most supreme, able to make this person, exhaust his wealth without regret, worthy of respect, so miraculous.' He then said to Sudatta: 'No need to pay more money, use the remaining land to buy trees and build a monastery together.' Sudatta immediately said: 'Good! I agree.' So they began construction, the monks' quarters, sitting mats, beds, and cushions, all made to be the best in the world; they also added donated banners, sprinkled the ground with fragrant water, prepared all kinds of offerings, as well as sumptuous dishes, burned various precious incense, and knelt remotely to invite the Buddha: 'Only hope that the Tathagata can condescend to come.' Then, the Buddha, with twelve hundred and fifty great Bhikkhu monks, traveled to Sravasti, at the invitation of Sudatta. The Buddha's majestic power shook the entire country, and the people were very happy, men, women, old and young, all flocked to the streets to watch. Sudatta and Prince Jeta went forward to bow at the Buddha's feet, and together they entered the monastery. The Buddha accepted their blessings, so this place was called Jeta Grove Anathapindika's Park. The king had business, urgently summoned Sudatta, and asked him to attend the meeting. After the matter was over, he hurried back, respectfully preparing a vegetarian meal. He was walking back from the road, and someone gave him a bottle of yogurt, seeing that there was no one to use, he carried it himself. He met a Brahmin in front, and asked him to help carry it. They went to the monastery together, and Sudatta personally poured the yogurt. He turned to the Brahmin and said, 'You pour it.' After the meal, they washed their hands, respectfully listened to the Dharma, everyone was very happy, praising the immeasurable Dharma. The Brahmin returned home in the evening, not eating. His wife was surprised and asked: 'I don't know what you are unhappy about?' The Brahmin replied: 'I am not unhappy, I am just fasting.' His wife asked again: 'Where did you fast from?' The Brahmin replied: 'Sudatta invited the Buddha to eat in the garden, and invited me to fast, the fast is called the Eight Precepts.' His wife shed tears, angrily saying: 'You have destroyed the rules of our ancestors, disaster is coming! Gautama is disrupting the Dharma, what is there to adopt?' She kept blaming him, and they ate together. The Brahmin's life ended in the middle of the night, and he was reborn in Uttara Kuru, becoming a great tree spirit.
。時有婆羅門等五百人，欲詣恒水三祠神池，沐浴垢穢，希望神仙。中道乏糧，遙望彼樹，想有流泉，馳趣樹下，了無所見，窮困斯澤，飢渴委厄。樹神人現，問梵志曰：「道士那來？今若行耶？」同聲答曰：「欲詣神池澡浴望仙，今日飢渴，幸哀矜濟。」樹神即舉手，眾味流溢。眾飯飽足。詣神請曰：「何等功德，致此巍巍？」神答梵志：「吾因舍衛給孤獨氏，持八關齋，為婦所敗，不卒其業，來生斯澤，作此樹神。若終齋法，福應生天。」爾時樹神，而作頌曰：
「祠祀種禍根， 日夜長枝條， 唐苦敗身本， 法齋度世仙。」
梵志聞偈，迷解信受，旋還舍衛。路由一國，名拘藍尼，國有長者，字瞿師羅(晉言美音)，人民敬愛，言輒順承。梵志眾等，往造求宿。美音問曰：「道士何來？今欲所之？」具陳彼澤樹神功德，欲詣舍衛，造孤獨氏攢采法齋，冀遂本志。美音喜躍，宿行所追，亙解欲行，明旦宣令：「宗室及所親愛，誰能共行受齋揩式？」合五百人僉然應命，本願相引，感義嚴出。行詣舍衛，未至祇洹，道逢須達，往造佛所過而不識。顧問從者：「此何大夫？」對曰「給孤獨氏也。」梵志眾等喜而追曰：「吾愿成矣，求人得人。」馳趣相見，同聲嘆曰：「久承令懿，注仰虛心，聞有道訓八關齋法，故遠投托，幸蒙示導。」須達止車答曰：「吾有大師，號曰如來、眾祐，度人近在祇洹，可共俱進，造覲世尊。」聞命敬諾
現代漢語譯本：當時有婆羅門等五百人，想要前往恒河邊的三祠神池，沐浴洗去污垢，希望能夠成仙。他們在途中缺少糧食，遠遠望見那棵樹，以為那裡有泉水，便奔向樹下，結果什麼也沒看見，在那個地方陷入困境，又飢又渴，十分難受。樹神現身，問婆羅門說：『道士從哪裡來？現在要到哪裡去？』他們同聲回答說：『我們想去神池沐浴，希望成仙，今天又飢又渴，希望您能可憐我們，救濟一下。』樹神立刻舉起手，各種美味佳餚便涌現出來。大家吃飽喝足后，去問樹神說：『您做了什麼功德，才能有如此威嚴？』樹神回答婆羅門說：『我因為在舍衛城給孤獨長者那裡持守八關齋戒，被妻子破壞了，沒有完成，所以轉生到這裡，做了這棵樹的神。如果能完成齋戒，福報應該可以昇天。』當時樹神，就說了這首偈語： 『祭祀是禍患的根源，日夜滋長枝條，徒勞的苦行會敗壞自身，只有持守齋戒才能度世成仙。』 婆羅門聽了偈語，迷茫的心解開了，相信並接受了，於是返回舍衛城。他們路過一個國家，名叫拘藍尼，這個國家有個長者，名叫瞿師羅（晉語譯為美音），人民都很敬愛他，他的話大家都聽從。婆羅門等人，前去請求借宿。美音問他們說：『道士從哪裡來？現在要到哪裡去？』他們詳細地說了在那個地方樹神的功德，想要去舍衛城，找給孤獨長者學習八關齋戒，希望能夠實現自己的願望。美音聽了非常高興，留他們住宿，並想和他們一起去，第二天早上就宣佈：『宗室和親近的人，誰願意一起去受齋戒？』共有五百人一起答應了，他們互相鼓勵，爲了道義而出發。他們前往舍衛城，還沒到祇洹精舍，在路上遇到了須達，須達正要去佛陀那裡，他們卻不認識他。他們問隨從說：『這位大夫是誰？』隨從回答說：『是給孤獨長者。』婆羅門等人高興地追上去說：『我們的願望要實現了，求人就遇到了人。』他們奔上前去相見，同聲讚歎說：『久聞您的大名，一直仰慕您，聽說您有八關齋戒的教誨，所以遠道而來投靠您，希望您能指引我們。』須達停下車回答說：『我有一位大師，號稱如來、眾祐，他度化眾生，現在就在祇洹精舍，我們可以一起去，拜見世尊。』他們聽了，恭敬地答應了。
English version: At that time, there were five hundred Brahmins and others who wished to go to the Three Shrine Sacred Pool by the Ganges River to bathe and cleanse themselves of impurities, hoping to become immortals. On their journey, they ran out of food. Seeing a tree in the distance, they thought there might be a spring there, so they rushed to the tree, but found nothing. They were stranded in that place, hungry, thirsty, and miserable. The tree spirit appeared and asked the Brahmins, 'Where do you come from, ascetics? Where are you going now?' They replied in unison, 'We wish to bathe in the sacred pool, hoping to become immortals. Today we are hungry and thirsty, and we hope you can have pity on us and help us.' The tree spirit immediately raised his hand, and various delicacies flowed forth. After everyone had eaten their fill, they asked the tree spirit, 'What merits have you accumulated to have such majesty?' The tree spirit replied to the Brahmins, 'Because I observed the Eight Precepts at the residence of Anathapindika in Sravasti, but was disrupted by my wife and did not complete them, I was reborn here as this tree spirit. If one completes the precepts, the reward should be rebirth in heaven.' At that time, the tree spirit spoke this verse: 'Sacrifices are the root of misfortune, growing branches day and night. Futile ascetic practices ruin the body. Only by observing the precepts can one transcend the world and become an immortal.' Upon hearing the verse, the Brahmins' confusion was resolved, and they believed and accepted it. They then returned to Sravasti. On their way, they passed through a country called Kulanani, where there was an elder named Goshira (translated as 'Beautiful Sound' in Jin), who was respected and loved by the people, and whose words were always obeyed. The Brahmins and others went to him to ask for lodging. Beautiful Sound asked them, 'Where do you come from, ascetics? Where are you going now?' They explained in detail the merits of the tree spirit in that place, and their desire to go to Sravasti to learn the Eight Precepts from Anathapindika, hoping to fulfill their wishes. Beautiful Sound was very pleased, offered them lodging, and wanted to go with them. The next morning, he announced, 'Who among the royal family and our loved ones is willing to go with us to receive the precepts?' Five hundred people agreed, encouraging each other, and set out for the sake of righteousness. They were on their way to Sravasti, and had not yet reached Jetavana Monastery, when they met Sudatta on the road. Sudatta was on his way to see the Buddha, but they did not recognize him. They asked their attendants, 'Who is this gentleman?' The attendants replied, 'That is Anathapindika.' The Brahmins and others were delighted and chased after him, saying, 'Our wish is about to be fulfilled; we sought a person and found him.' They rushed forward to meet him, and exclaimed in unison, 'We have long heard of your great name and have always admired you. We have heard that you teach the Eight Precepts, so we have come from afar to rely on you, hoping you can guide us.' Sudatta stopped his carriage and replied, 'I have a great teacher, known as the Tathagata, the Blessed One, who is now in Jetavana Monastery. We can go together to pay homage to the World Honored One.' Upon hearing this, they respectfully agreed.
。恭肅盡虔，遙瞻如來，情喜內發，五體投地，退坐一面。緣察本心，旨說法要。五百梵志得阿那含，便作沙門。美音宗等，逮得法眼。
諸比丘白佛：「五百梵志及諸長者，得道何速？」世尊告曰：「過去不遠，時世有佛，號名迦葉。為眾講法，說吾當來，今諸梵志於彼佛前，愿樂欲見當來釋迦文佛。是諸長者亦同斯愿。從是因緣，見吾便解。」比丘歡喜，盡受奉行。美音心念欲請世尊。佛知其念，而告之曰：「彼無精舍，汝愿不遂。」美音悅解，喜前白佛：「我有別宅，愿為精舍。唯哀垂救，濟度群生。」乞退還國，修備所供，頭面接足，禮畢而去。
本起該容品第八
爾時，如來與比丘僧千二百五十人俱，從舍衛祇洹，游于拘藍尼國美音精廬，足蹈門閫，天地震動，珠璣樂器，不鼓自鳴，蠱毒隱伏，吉瑞和清。當爾日也，境界人民，靡不敬肅渴仰世尊。是時國王，名曰優填，強暴侵克，開納佞言，耽荒女樂，疑網自沈。又置大夫人二人，左右番上，二后姿容一國少雙。左夫人字照堂，為人憍慠，唯惡是從，讒疾賢良，譖入無厭。右夫人字該容，執行仁愛，虔敬肅恭，清素約己，文不加身。王珍其操，每事私焉。照堂懷嫉，譖之至深，王察其行，不納其言。
該容有長老青衣，名曰度勝，恒行市香。因歸問訊，路由精舍，每過脩敬，減省香錢，合集寄聚，便行飯佛及比丘僧。佛為說法，書心不忘。施訖還宮，過肆取香，因此功福，本行所追，香氣熏聞斤兩倍常
現代漢語譯本：他們恭敬虔誠，遙望如來，心中充滿喜悅，五體投地，然後退坐一旁。他們仔細觀察自己的內心，領悟佛法的要義。五百位婆羅門教徒證得阿那含果位，隨即出家為僧。美音宗等人，也獲得了法眼。 諸位比丘問佛陀：『這五百位婆羅門教徒和各位長者，為何如此迅速地得道？』世尊回答說：『在過去不久的時代，有一位佛陀，名為迦葉。他為眾人講法時，曾預言我將來會降世。這些婆羅門教徒在那位佛陀面前，發願希望見到未來的釋迦牟尼佛。這些長者也發了同樣的愿。因此，他們見到我便能開悟。』比丘們聽后歡喜，都接受並奉行佛陀的教誨。美音心中想請佛陀留宿。佛陀知道他的想法，便告訴他：『那裡沒有精舍，你的願望無法實現。』美音聽后明白，高興地向佛陀稟告：『我有一處別宅，願意作為精舍。懇請佛陀慈悲，救度眾生。』他請求退回自己的國家，準備供養，然後頭面接足，禮拜后離去。 本起該容品第八 當時，如來與一千二百五十位比丘僧人一起，從舍衛祇洹出發，來到拘藍尼國的美音精舍。當佛陀的腳踏入門檻時，天地震動，珠玉樂器不敲自鳴，潛藏的蠱毒消失，呈現出吉祥和清凈的景象。在那一天，當地的百姓，無不敬畏和渴望見到世尊。當時，有一位國王，名叫優填，他沉迷於侵略和聽信讒言，耽溺於女色，深陷疑慮之中。他又設定了兩位大夫人，輪流侍寢，這兩位夫人的容貌在全國都是絕無僅有的。左夫人名叫照堂，為人驕傲自大，只聽信壞話，嫉妒賢良，進讒言沒有厭倦。右夫人名叫該容，行為仁愛，虔誠恭敬，生活清淡節儉，不追求華麗的裝飾。國王珍視她的品德，每件事都私下詢問她。照堂心懷嫉妒，對她進行極深的誹謗，但國王觀察到她的行為，沒有聽信照堂的讒言。 該容有一位年長的侍女，名叫度勝，她經常去市場買香。有一次，她回家問候該容，路過精舍，每次經過都會恭敬地禮拜，節省買香的錢，積攢起來，用來供養佛陀和比丘僧。佛陀為她說法，她銘記於心。供養完畢后，她回宮，在市場上買香，因為這個功德，她前世的善行也顯現出來，香氣濃郁，斤兩也比平時多了一倍。
English version: They were respectful and devout, gazing at the Tathagata from afar, their hearts filled with joy. They prostrated themselves, touching the ground with five limbs, and then retreated to sit on one side. They carefully observed their own minds, understanding the essence of the Dharma. Five hundred Brahmins attained the Anagami fruit and immediately became monks. The likes of Meiyin Zong also attained the Dharma Eye. The bhikkhus asked the Buddha, 'Why did these five hundred Brahmins and elders attain enlightenment so quickly?' The World Honored One replied, 'In the not-too-distant past, there was a Buddha named Kasyapa. When he preached the Dharma, he prophesied that I would come into the world in the future. These Brahmins, in front of that Buddha, vowed to see the future Shakyamuni Buddha. These elders also made the same vow. Therefore, they are able to awaken upon seeing me.' The bhikkhus were delighted and accepted and practiced the Buddha's teachings. Meiyin thought of inviting the Buddha to stay. The Buddha, knowing his thoughts, told him, 'There is no monastery there, your wish cannot be fulfilled.' Meiyin understood and happily reported to the Buddha, 'I have a separate residence, which I am willing to offer as a monastery. I beseech the Buddha to have compassion and save all beings.' He requested to return to his country to prepare offerings, then bowed his head to the Buddha's feet, and left after paying his respects. Chapter Eight: The Origin of Gaorong At that time, the Tathagata, together with twelve hundred and fifty bhikkhus, departed from Jetavana in Shravasti and arrived at the Meiyin Monastery in the country of Kulan. When the Buddha's foot stepped over the threshold, the earth shook, the pearl and jade instruments played without being struck, hidden poisons disappeared, and auspiciousness and purity appeared. On that day, the people of the region all revered and longed to see the World Honored One. At that time, there was a king named Youtian, who was addicted to aggression and listened to slander, indulged in women, and was deeply mired in doubt. He also had two great consorts, who took turns serving him. The beauty of these two consorts was unparalleled in the entire country. The left consort was named Zhaotang, who was arrogant and conceited, only listened to bad words, was jealous of the virtuous, and slandered without end. The right consort was named Gaorong, who was benevolent, devout, respectful, lived a simple and frugal life, and did not pursue extravagant adornments. The king cherished her virtue and privately consulted her on everything. Zhaotang was jealous and slandered her deeply, but the king observed her conduct and did not believe Zhaotang's slander. Gaorong had an elderly maidservant named Dusheng, who often went to the market to buy incense. Once, she went home to greet Gaorong, passing by the monastery. Each time she passed, she would respectfully bow, save the money for incense, and accumulate it to offer to the Buddha and the bhikkhus. The Buddha preached the Dharma to her, and she kept it in her heart. After making the offering, she returned to the palace and bought incense at the market. Because of this merit, her good deeds from previous lives manifested, and the fragrance was rich, and the weight was twice as much as usual.
。詰問理窮，任實首情，每減香錢，飯佛及僧，法深義妙，非世所聞。該容聞說佛聲，悚然心歡喜自唸曰：「吾心喜踴，何因得聞無量法乎？」即告度勝：「試為我說。」度勝白曰：「身賤口穢，不敢便宣如來尊言。」乞行詣佛，受敕而還，便遣出宮。重告之曰：「具受儀式，度勝未還，夫人侍女，側息中庭。」佛告度勝：「汝還說法，多有度者。說法之儀，先施高座。」度勝受敕，具宣聖旨。該容欣悅，開笥出衣，積為高座，承佛威神，如應說法。夫人該容，及諸侍女，疑解破惡，得道溝港。度勝應時，逮得總持。
照堂協恨，妒憤內發，數譖非一。王反辱曰：「汝輩妖蠱，言不及義，彼人操行，執節可貴。」照堂心忌，猶欲害之。密白王曰：「恒遣青衣，往來佛所，情蕩外交，志溢邪趣。妾實修良，忠直見忽。」數譖不已，王頗惑之。照堂心謀唸曰：「伺子齋日之中必矣！」伺其齋日，因勸白王：「今日之樂，宜請右夫人。」王便普召，被命皆會。該容持齋，獨不應命。反覆三召，執節不移。王怒隆盛，遣人拽出，縛置殿前，將欲射殺。該容不怖，一心歸佛。王自射之，箭還向己，后射輒還。王時大懅，惶怖解焉，而問之曰：「汝有何術，乃致是耶？」夫人對曰：「唯事如來，歸命三尊，朝奉佛齋，過中不餐，加行八事，飾不近身。必是世尊哀顧若茲！」王曰：「善哉！豈可言不？當詣精舍，覲見表虔。」
會有敵國興兵入界，彼眾強盛，王自出征，顧命梵志，名曰吉星，權領國政
現代漢語譯本：她追問事理，直到理屈詞窮，總是以實際情況為先，體諒實情，常常減少香火錢，用來供養佛和僧人。佛法深奧精妙，不是世俗所能聽聞的。該容聽到佛的聲音，內心感到敬畏和歡喜，她自言自語道：『我內心如此歡喜，是什麼原因讓我能聽到如此無量的佛法呢？』於是她告訴度勝：『請你為我講說。』度勝回答說：『我身份卑微，口齒污穢，不敢直接宣講如來的尊貴教誨。』他請求前往佛陀那裡，接受佛的旨意后再回來，於是便被允許出宮。她又叮囑道：『要完全按照儀式進行，度勝沒回來之前，我和侍女們就在中庭等候。』佛陀告訴度勝：『你回去說法，會有很多人得度。說法的儀式，先要設定高座。』度勝接受佛的旨意，完全宣講了佛的教誨。該容欣喜萬分，打開箱子拿出衣服，堆積成高座，憑藉佛的威神之力，如法說法。夫人該容和她的侍女們，解除了疑惑，破除了邪惡，都獲得了道果。度勝也及時地獲得了總持的智慧。 照堂心懷怨恨，妒忌之情在內心滋生，多次進讒言誹謗該容。國王反而斥責她們說：『你們這些妖言惑眾的人，說的話不合道理，那個人品行高尚，堅守節操，值得敬重。』照堂心懷嫉恨，仍然想加害該容。她偷偷地告訴國王說：『她經常派遣侍女，往來於佛陀那裡，行為放蕩，與外界勾結，心志充滿邪念。我才是真正修養良好，忠誠正直，卻被忽視。』多次進讒言，國王也有些被迷惑了。照堂心裡盤算著：『一定要在她齋戒的日子裡下手！』她等到該容齋戒的日子，就勸說國王：『今日的快樂，應該請右夫人來一起享受。』國王便普遍召集，被召的人都來了。該容持齋，唯獨沒有應召。反覆召請三次，她都堅守節操，不為所動。國王怒火中燒，派人把她拖出來，捆綁在殿前，準備用箭射殺。該容毫不畏懼，一心歸向佛陀。國王親自射箭，箭卻返回射向自己，之後射出的箭也都是如此。國王當時非常恐懼，害怕地解開了她的束縛，然後問她：『你有什麼法術，竟然能這樣？』夫人回答說：『我只是侍奉如來，歸命三寶，早晨奉行佛的齋戒，過了中午就不吃飯，還修行八種戒律，不佩戴任何裝飾品。一定是世尊慈悲憐憫我，才會這樣！』國王說：『太好了！怎麼能說不好呢？我應當前往精舍，拜見佛陀，表達我的虔誠。』 這時，有敵國興兵入侵，敵軍強大，國王親自出征，他囑咐一位名叫吉星的婆羅門，暫時代理國政。
English version: She questioned the principles thoroughly, until the logic was exhausted, always prioritizing the actual situation and understanding the real circumstances. She often reduced the money spent on incense, using it to support the Buddha and monks. The Buddha's teachings were profound and subtle, not something the secular world could comprehend. When Gaorong heard the Buddha's voice, her heart was filled with awe and joy. She said to herself, 'My heart is so joyful, what is the reason that I can hear such immeasurable Dharma?' So she told Dusheng, 'Please explain it to me.' Dusheng replied, 'My status is humble, and my speech is impure, I dare not directly proclaim the Buddha's noble teachings.' He requested to go to the Buddha, receive the Buddha's instructions, and then return. He was then allowed to leave the palace. She also instructed, 'Follow the rituals completely. Before Dusheng returns, my maids and I will wait in the courtyard.' The Buddha told Dusheng, 'Go back and preach, many will be saved. For the preaching ceremony, first set up a high seat.' Dusheng accepted the Buddha's instructions and fully proclaimed the Buddha's teachings. Gaorong was overjoyed, opened the chest, took out clothes, and piled them up to form a high seat. Relying on the Buddha's divine power, she preached the Dharma accordingly. Lady Gaorong and her maids, having resolved their doubts and broken through evil, all attained the fruits of the path. Dusheng also promptly attained the wisdom of total retention. Zhaotang harbored resentment, and jealousy grew in her heart. She repeatedly slandered Gaorong with false accusations. The king instead rebuked them, saying, 'You are all bewitching people with your words, what you say is unreasonable. That person's conduct is noble, and her integrity is worthy of respect.' Zhaotang, still harboring jealousy, still wanted to harm Gaorong. She secretly told the king, 'She often sends maids to and from the Buddha's place, her behavior is dissolute, she is colluding with outsiders, and her mind is full of evil thoughts. I am the one who is truly virtuous, loyal, and upright, yet I am ignored.' After repeated slanders, the king was somewhat confused. Zhaotang plotted in her heart, 'I must strike on her fasting day!' She waited for Gaorong's fasting day and then persuaded the king, 'Today's joy should be shared with the right lady.' The king then summoned everyone, and all those summoned came. Gaorong was fasting and did not respond to the summons. After being summoned three times, she remained steadfast in her integrity and did not move. The king was enraged, sent people to drag her out, tied her up in front of the palace, and prepared to shoot her with arrows. Gaorong was not afraid, and her heart was devoted to the Buddha. The king shot an arrow himself, but the arrow returned and shot him. The arrows he shot after that also returned. The king was terrified, fearfully untied her, and then asked her, 'What kind of magic do you have that can do this?' The lady replied, 'I only serve the Tathagata, take refuge in the Three Jewels, observe the Buddha's fast in the morning, do not eat after noon, and practice the eight precepts, not wearing any ornaments. It must be the World Honored One's compassion that has caused this!' The king said, 'Excellent! How can I say it is not? I should go to the monastery, pay homage to the Buddha, and express my sincerity.' At this time, an enemy country invaded, their army was strong, and the king personally went to war. He instructed a Brahmin named Jixing to temporarily take charge of the government.
。照堂喜曰：「吾父領政，殺子必矣。」王去之後，女與父謀，燒殺該容及其侍女，詐言失火，謂可掩塞。事會發露，王大恚之，斥徙吉星，捐棄于外，以其道士故全其命；照堂等輩，幽之地窟；推逐邪道，廣闡佛法。
諸比丘退席白佛言：「王后該容，及其侍女，精進乃爾，見諦得道，不審何罪遇此火害？唯愿世尊，彰告未聞。」佛告比丘：「過去有城，名波羅奈，有淫女五百人，延致輕薄，以自供濟。世有辟支佛，名曰迦羅，教化人民，令持五戒，舉國士女，歸心師焉。」諸女恚曰：「此人奚來，斷吾賓客。」咸共興恚，謀圖毀害。後日迦羅復入其聚，諸女同忿，皆以火爐，打撲迦羅，舉身焦爛，無所悔恨。便現神足，飛昇虛空，眾女驚怖泣淚悔過，長跪舉頭而陳情曰：「女子憃憨，不識至真，群愚荒憨，毀辱神靈。自惟過釁，罪惡若山，愿降神德，以消重殃。」尋聲即下，而般泥洹。諸女起塔，供養舍利。
世尊又曰：「于彼淫女，該容等是也。罪福追人，久無不彰。」說是法時，國內大小，信伏歡喜，咸歸三尊，受戒而退。佛與比丘，還到舍衛，止頓祇洹。
瞿曇彌來作比丘尼品第九
爾時佛游于迦維羅衛國釋氏精舍，與大比丘僧千二百五十人俱。是時大愛道瞿曇彌，行到佛所，稽首作禮，卻住一面，叉手白佛言：「我聞女人精進，可得沙門四道，愿得受佛法律。我以居家有信，欲出家為道。」佛言：「且止，瞿曇彌！無樂以女人入我法律。服法衣者，當盡壽清凈究暢梵行
照堂高興地說：『我父親執政，一定會殺掉我。』國王離開后，女兒和父親商議，燒死了該容和她的侍女，謊稱失火，認為可以掩蓋過去。事情最終敗露，國王非常惱怒，貶謫吉星，將他流放到外地，因為他是道士才保全了他的性命；照堂等人，被囚禁在地牢；國王驅逐邪道，廣泛弘揚佛法。 眾比丘退席后稟告佛陀說：『王后該容和她的侍女，如此精進，見諦得道，不知犯了什麼罪遭受火災？希望世尊，能夠昭告我們未曾聽聞的事情。』佛陀告訴比丘們：『過去有個城市，名叫波羅奈，有五百人，專門從事輕浮的行業，以此謀生。當時有一位辟支佛，名叫迦羅，教化人民，讓他們持守五戒，全國的男女，都歸心於他。』那些女子惱怒地說：『這個人從哪裡來的，斷了我們的客人。』她們一起憤怒，謀劃著要毀壞他。後來迦羅再次來到她們聚集的地方，那些女子一同發怒，都用火爐，擊打迦羅，使他全身焦爛，沒有絲毫悔恨。迦羅便顯現神足，飛昇到空中，眾女子驚恐哭泣，悔恨過錯，長跪舉頭陳情說：『女子愚笨，不認識真正的真理，我們這些愚蠢的人，毀壞了神靈。我們自己反省過錯，罪惡如山，希望神靈降下恩德，消除我們的重罪。』迦羅尋聲而下，然後般涅槃。眾女子建造佛塔，供奉他的舍利。 世尊又說：『當時那些女子，就是現在的該容等人。罪福追隨人，時間久了沒有不顯現的。』在佛陀講說此法時，國內大小，都信服歡喜，都歸依三寶，受戒后離去。佛陀和比丘們，回到舍衛國，住在祇洹精舍。 瞿曇彌來作比丘尼品第九 當時佛陀在迦維羅衛國釋氏精舍，與一千二百五十位大比丘僧在一起。當時大愛道瞿曇彌，來到佛陀所在的地方，行禮后，退到一邊，合掌稟告佛陀說：『我聽說女人精進修行，可以證得沙門四道，希望能夠接受佛陀的法律。我因為在家時就信仰佛法，想要出家修行。』佛陀說：『先停下，瞿曇彌！不要讓女人進入我的法律。凡是穿上法衣的人，應當終身清凈，徹底修行梵行。』
Zhao Tang happily said, 'If my father takes power, he will surely kill me.' After the king left, the daughter and her father conspired to burn to death Gai Rong and her maids, falsely claiming it was a fire, thinking they could cover it up. The matter was eventually exposed, and the king was furious. He exiled Ji Xing, banishing him to a remote place, sparing his life because he was a Taoist priest; Zhao Tang and others were imprisoned in a dungeon; the king expelled the heretical ways and widely promoted Buddhism. The monks withdrew and reported to the Buddha, 'Queen Gai Rong and her maids were so diligent, having attained enlightenment, we do not know what crime they committed to suffer such a fire disaster? We hope the World Honored One can reveal to us what we have not heard.' The Buddha told the monks, 'In the past, there was a city called Varanasi, where there were five hundred people who engaged in frivolous activities for a living. At that time, there was a Pratyekabuddha named Kala, who taught the people to uphold the five precepts, and the men and women of the entire country devoted themselves to him.' Those women angrily said, 'Where did this person come from, cutting off our customers?' They were all angry and plotted to destroy him. Later, Kala returned to their gathering place, and the women were all furious, using stoves to beat Kala, causing his whole body to be charred, without any remorse. Kala then manifested his supernatural powers, flying into the sky. The women were terrified, weeping and repenting their mistakes, kneeling and raising their heads to plead, saying, 'We women are foolish, not recognizing the true truth, we foolish people have destroyed the divine. We reflect on our mistakes, our sins are like mountains, we hope the divine will bestow grace to eliminate our heavy sins.' Kala descended upon hearing their plea, and then entered Nirvana. The women built a pagoda to enshrine his relics. The World Honored One also said, 'Those women at that time are the current Gai Rong and others. The consequences of good and bad deeds follow people, and after a long time, nothing is not revealed.' When the Buddha spoke this Dharma, the people of the country, both high and low, were convinced and joyful, all taking refuge in the Three Jewels, receiving precepts and departing. The Buddha and the monks returned to Shravasti, staying at the Jetavana Monastery. Gautami comes to make the Bhikkhuni Chapter Ninth At that time, the Buddha was in the Shakya Monastery in Kapilavastu, with twelve hundred and fifty great monks. At that time, Mahaprajapati Gautami came to where the Buddha was, bowed in respect, and stood aside, clasping her hands and reporting to the Buddha, 'I have heard that women who diligently practice can attain the four paths of a Shramana, and I wish to receive the Buddha's laws. Because I had faith in the Dharma when I was at home, I want to leave home to practice.' The Buddha said, 'Stop, Gautami! Do not allow women to enter my laws. Those who wear the Dharma robes should be pure for their entire lives and thoroughly practice the Brahmacharya.'
。」瞿曇彌則復求哀，如是至三，佛不肯聽。便前作禮，繞佛而去。
其後不久，佛時與諸大比丘俱，從釋氏精舍入迦維羅衛國。大愛道聞佛從諸弟子來入國中，心大歡喜，即行到佛所，稽首佛足下，大愛道復白佛言：「我聞女人精進，可得沙門四道，愿得受佛法律。我以居家有信，欲出家為道。」佛言：「止止！瞿曇彌！無樂以女人入我法律。服法衣者，當盡壽清凈究暢梵行。」大愛道則復求哀，如是至三，佛不肯聽。便前作禮，繞佛而去。
佛時與諸比丘，留止是國，避雨三月，補成衣已，著衣持缽出國而去。大愛道即與諸老母等，俱行追佛。佛行轉到那私縣，頓止河上。大愛道便前，稽首作禮卻住白佛言：「我聞女人精進，可得沙門四道，愿得受佛法律。我以居家有信，欲出家為道。」佛言：「止止！瞿曇彌！無樂以女人入我法律。服法衣者，當盡壽清凈究暢梵行。」大愛道則復求哀，如是至三，佛不肯聽。便前作禮，繞佛而退。住于門外，被弊敗之衣，徒跣而立，顏面垢穢，衣服污塵，身體疲勞，噓唏悲啼。
賢者阿難，見伯母大愛道如是，即問言：「瞿曇彌！何因弊衣徒跣、面垢衣塵，疲勞悲啼？」大愛道答言：「賢者阿難！今我用女人故，不得受佛法律，是以自悲傷耳！」阿難言：「止止！瞿曇彌！且自寬意，待我今入向佛說是事。」
賢者阿難即入，稽首佛足下，長跪白佛言：「我從佛聞，女人精進可得沙門四道
現代漢語譯本：瞿曇彌再次哀求，像這樣重複了三次，佛陀都不肯答應。她便上前向佛陀行禮，然後繞著佛陀離去。 之後不久，佛陀與眾大比丘一起，從釋迦族的精舍進入迦毗羅衛國。大愛道聽說佛陀帶著弟子們來到國中，心中非常歡喜，立刻前往佛陀所在之處，跪拜在佛陀腳下。大愛道再次對佛陀說：『我聽說女人精進修行，可以證得沙門四道，希望能夠接受佛陀的教法。我因為在家時就已有了信仰，想要出家修行。』佛陀說：『停止吧，瞿曇彌！我不允許女人加入我的教法。穿上法衣的人，應當終身清凈修行，徹底實踐梵行。』大愛道再次哀求，像這樣重複了三次，佛陀都不肯答應。她便上前向佛陀行禮，然後繞著佛陀離去。 當時，佛陀與眾比丘留在國內，避雨三個月。縫補好衣服后，穿上衣服，拿著缽，離開了這個國家。大愛道便與眾老婦人一起，追隨佛陀。佛陀走到那私縣，停留在河邊。大愛道上前，跪拜行禮後站在一旁，對佛陀說：『我聽說女人精進修行，可以證得沙門四道，希望能夠接受佛陀的教法。我因為在家時就已有了信仰，想要出家修行。』佛陀說：『停止吧，瞿曇彌！我不允許女人加入我的教法。穿上法衣的人，應當終身清凈修行，徹底實踐梵行。』大愛道再次哀求，像這樣重複了三次，佛陀都不肯答應。她便上前向佛陀行禮，然後繞著佛陀退下。她站在門外，穿著破舊的衣服，光著腳站著，臉上污垢，衣服沾滿灰塵，身體疲憊，悲傷地哭泣。 賢者阿難看到伯母大愛道這樣，便問道：『瞿曇彌！你為何穿著破舊的衣服，光著腳，臉上污垢，衣服沾滿灰塵，疲憊悲傷地哭泣？』大愛道回答說：『賢者阿難！我因為是女人，不能接受佛陀的教法，所以才如此悲傷！』阿難說：『停止吧，瞿曇彌！請先寬心，等我進去向佛陀稟告此事。』 賢者阿難便進入佛陀所在之處，跪拜在佛陀腳下，長跪著對佛陀說：『我從佛陀那裡聽說，女人精進修行可以證得沙門四道。
English version: Gotami then pleaded again, and did so three times, but the Buddha would not agree. She then stepped forward, bowed to the Buddha, and walked away circling him. Not long after, the Buddha, along with many great bhikkhus, entered the city of Kapilavastu from the Shakya monastery. Mahapajapati heard that the Buddha had come into the city with his disciples, and was very happy. She immediately went to where the Buddha was, bowed at his feet, and said to the Buddha again, 'I have heard that if women practice diligently, they can attain the four stages of a sramana. I wish to receive the Buddha's teachings. Because I had faith while still at home, I wish to leave home and practice the Way.' The Buddha said, 'Stop, Gotami! I do not allow women to enter my teachings. Those who wear the robes should practice pure conduct and fully realize the holy life for their entire lives.' Gotami pleaded again, and did so three times, but the Buddha would not agree. She then stepped forward, bowed to the Buddha, and walked away circling him. At that time, the Buddha and the bhikkhus stayed in the country for three months to avoid the rain. After mending their robes, they put them on, took their bowls, and left the country. Mahapajapati, along with many old women, followed the Buddha. The Buddha traveled to the town of Nasika and stopped by the river. Mahapajapati stepped forward, bowed, and stood aside, saying to the Buddha, 'I have heard that if women practice diligently, they can attain the four stages of a sramana. I wish to receive the Buddha's teachings. Because I had faith while still at home, I wish to leave home and practice the Way.' The Buddha said, 'Stop, Gotami! I do not allow women to enter my teachings. Those who wear the robes should practice pure conduct and fully realize the holy life for their entire lives.' Gotami pleaded again, and did so three times, but the Buddha would not agree. She then stepped forward, bowed to the Buddha, and walked away circling him. She stood outside the gate, wearing tattered clothes, barefoot, her face dirty, her clothes covered in dust, her body exhausted, and she wept with sorrow. The venerable Ananda saw his aunt Mahapajapati in this state and asked, 'Gotami! Why are you wearing tattered clothes, barefoot, with a dirty face, clothes covered in dust, exhausted, and weeping with sorrow?' Mahapajapati replied, 'Venerable Ananda! Because I am a woman, I cannot receive the Buddha's teachings, and that is why I am so sad!' Ananda said, 'Stop, Gotami! Please calm yourself, and I will go in and report this matter to the Buddha.' The venerable Ananda then entered where the Buddha was, bowed at the Buddha's feet, and knelt, saying to the Buddha, 'I have heard from the Buddha that if women practice diligently, they can attain the four stages of a sramana.'
。今大愛道以至心欲受法律，其已居家有信，欲出家為道，愿佛許之！」佛言：「止止！阿難！無樂使女人入我法律為沙門也。所以者何？阿難！譬如族姓之家生子，多女少男，當知是家以為衰弱，不得大強盛也。今使女人入我法律者，必令佛清凈梵行不得久住。譬如稻田禾稼具熟，而有惡露災氣，則令善谷傷敗。今使女人入我法律者，必令佛清凈大道不得久興盛。」
阿難復言：「今大愛道，多有善意。佛初生時，力自育養，至於長大。」佛言：「有是。阿難！大愛道信多善意，於我有恩。我生七日而母終亡，大愛道自育養我至於長大。今我于天下為佛，亦多有恩德于大愛道。大愛道但由我故，得來自歸佛、自歸法、自歸比丘僧，又信佛、信法、信比丘僧，不復疑苦，不復疑習，不復疑盡，不復疑道，方成其信，成其禁戒，成其多聞，成其佈施，成其智慧。亦能自禁制，不殺生，不盜竊，不淫泆，不妄語，不飲酒。如是，阿難！正使人終身相給施衣被、飲食、臥具、病困醫藥，不及我此恩德也。」
佛告阿難：「假使女人，欲作沙門者，有八敬之法，不得逾越，當以盡壽，學而行之。譬如防水，善治堤塘，勿漏而已。其能如是者，可入我律戒。何謂八敬之法？一者、比丘持大戒，女人比丘尼當從受正法。二者、比丘僧持大戒，半月已上，比丘尼當禮事之。三者、比丘僧、比丘尼不得相與並居同止。四者、三月止一處，自相檢押，所聞所見，當自省察
現代漢語譯本：
「現在大愛道以至誠之心想要接受佛的戒律，她已經在家時就具有了信仰，想要出家修行，希望佛陀允許！」佛陀說：「停止吧，阿難！不要輕易讓女人進入我的教法中成為沙門。這是為什麼呢？阿難！譬如一個家族，生下的孩子，女孩多男孩少，應當知道這個家族會衰弱，不能夠強大興盛。現在如果讓女人進入我的教法，必定會使佛陀清凈的梵行不能長久保持。譬如稻田里的莊稼已經成熟，卻有惡露災氣，就會使好的穀物受損敗壞。現在如果讓女人進入我的教法，必定會使佛陀清凈的大道不能長久興盛。」
阿難又說：「現在大愛道，有很多善意。佛陀剛出生時，是她親自養育，直到長大。」佛陀說：「確實如此。阿難！大愛道確實有很多善意，對我有恩。我出生七天母親就去世了，是大愛道親自養育我直到長大。現在我在天下成為佛陀，也對大愛道有很多恩德。大愛道只是因為我的緣故，才能夠歸依佛、歸依法、歸依比丘僧，又信仰佛、信仰法、信仰比丘僧，不再疑惑痛苦，不再疑惑習氣，不再疑惑滅盡，不再疑惑道路，才成就了她的信仰，成就了她的戒律，成就了她的博聞，成就了她的佈施，成就了她的智慧。她也能自我約束，不殺生，不偷盜，不邪淫，不妄語，不飲酒。像這樣，阿難！即使有人終身供養衣物、飲食、臥具、生病時的醫藥，也比不上我對大愛道的恩德。」
佛陀告訴阿難：「如果女人想要成為沙門，有八條尊敬的法則，不能夠超越，應當用盡一生，學習並實行。譬如防水，要好好修築堤壩，不要讓它泄漏。如果能夠做到這樣，就可以進入我的戒律。什麼是八條尊敬的法則呢？第一，比丘持守大戒，女人比丘尼應當向他們學習正法。第二，比丘僧持守大戒，每月兩次以上，比丘尼應當禮敬他們。第三，比丘僧和比丘尼不能夠一起居住。第四，三個月在一個地方，互相監督，對於所聽所見，應當自我反省。 現代漢語譯本：
第五，比丘尼不得在沒有比丘僧的地方安居。第六，比丘尼不得在沒有比丘僧的地方遊行。第七，比丘尼不得誹謗比丘僧。第八，比丘尼不得在比丘僧面前說比丘僧的過失。阿難！如果女人能夠遵守這八條尊敬的法則，就可以進入我的教法，成為沙門。」
English version:
'Now Mahapajapati Gotami, with a sincere heart, wishes to receive the Dharma and precepts. She already has faith from her time at home and desires to leave home to practice the Way. May the Buddha grant her permission!' The Buddha said, 'Stop, stop, Ananda! Do not readily allow women to enter my teachings to become a monastic. Why is that, Ananda? For example, if a family has more daughters than sons, know that this family will weaken and not become strong and prosperous. Now, if women enter my teachings, it will surely cause the Buddha's pure conduct to not last long. It is like a field of rice where the crops are ripe, but there is foul dew and disaster, which will cause the good grain to be damaged and ruined. Now, if women enter my teachings, it will surely cause the Buddha's pure great path to not prosper for long.' English version:
Ananda replied, 'Now Mahapajapati Gotami has many good intentions. When the Buddha was first born, she personally raised and nurtured him until he grew up.' The Buddha said, 'That is true, Ananda! Mahapajapati Gotami has many good intentions and has been kind to me. My mother passed away seven days after my birth, and Mahapajapati Gotami personally raised me until I grew up. Now that I have become a Buddha in the world, I also have much kindness towards Mahapajapati Gotami. It is only because of me that Mahapajapati Gotami is able to take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha. She also believes in the Buddha, believes in the Dharma, and believes in the Sangha. She no longer doubts suffering, no longer doubts the cause of suffering, no longer doubts the cessation of suffering, and no longer doubts the path. She has thus established her faith, established her precepts, established her learning, established her generosity, and established her wisdom. She is also able to restrain herself, not killing, not stealing, not engaging in sexual misconduct, not lying, and not drinking alcohol. In this way, Ananda! Even if someone were to provide clothing, food, bedding, and medicine for the sick for their entire life, it would not compare to the kindness I have towards Mahapajapati Gotami.' English version:
The Buddha told Ananda, 'If women wish to become monastics, there are eight rules of respect that they must not transgress. They should learn and practice them for their entire lives. It is like preventing water from leaking by properly building a dam. If they can do this, they may enter my precepts. What are the eight rules of respect? First, when monks uphold the great precepts, the female monastics should learn the true Dharma from them. Second, when the monastic community of monks upholds the great precepts, the female monastics should pay respect to them twice a month or more. Third, monks and female monastics should not live together in the same place. Fourth, they should stay in one place for three months, supervise each other, and reflect on what they have heard and seen. English version:
Fifth, female monastics should not reside in a place where there are no monks. Sixth, female monastics should not travel in a place where there are no monks. Seventh, female monastics should not slander monks. Eighth, female monastics should not speak of the faults of monks in front of monks. Ananda! If women can abide by these eight rules of respect, they may enter my teachings and become monastics.'
。五者、比丘尼不得訟問比丘僧事，以所聞見。若比丘僧有所聞見，訟問比丘尼，比丘尼即當自省察。六者、比丘尼有庶幾于道法，得問比丘僧經律之事。七者、比丘尼自未得道，若犯戒律，當半月詣眾中首過自悔，以棄憍慢之態。八者、比丘尼雖有百歲持大戒，當處新受大戒幼稚比丘僧下坐，以謙敬為之作禮。是為八敬之法，我教女人不得逾越，當以盡壽學而行之。假令大愛道，審能持此八敬法者，聽為沙門。」
賢者阿難受佛語已熟諦，便作禮而出，報大愛道言：「瞿曇彌！可勿復愁，已得舍家之信、去家就戒。佛說女人作沙門者，有八敬之法，不得逾越，但當終身勤意學行之耳。持心當如防水，善治堤塘勿漏而已。」阿難便一一為伯母，說佛所教敕八敬之事。言：「能如是者，可入佛法律。」大愛道即歡喜而言：「唯諾阿難，聽我一言。譬如四姓家女，沐浴涂香，衣莊嚴事，而人復欲利益之，安隱不怖，以好華香珍寶，結為㻉瑤，持與其女，豈不愛樂頭首受耶？今佛所教敕八敬法者，我亦歡心，愿以首頂受之。」爾時，大愛道便受大戒為比丘尼，奉行法律，遂得應真。
然後異時，大愛道比丘尼與諸長老比丘尼，俱行詣賢者阿難而問言：「阿難！是諸長老比丘尼，皆久修梵行，且已見諦。云何當使為新受大戒幼少比丘僧作禮？」阿難言：「小且待，我今入問之
五、比丘尼不得就所見所聞之事質問比丘僧，如果比丘僧有所見所聞，質問比丘尼，比丘尼應當自我反省。 六、比丘尼如果對佛法有所疑問，可以向比丘僧請教經律方面的問題。 七、比丘尼在未證得道果之前，如果犯了戒律，應當每半個月到僧眾中懺悔，以去除驕慢之心。 八、比丘尼即使年過百歲，持守大戒，也應當在剛受大戒的年輕比丘僧之下就坐，以謙卑恭敬的態度向他們行禮。這就是八敬法，我教導女人不得違越，應當終身學習並奉行。如果大愛道能夠切實遵守這八敬法，就允許她出家為沙門。」 賢者阿難聽了佛的話，仔細思考後，便行禮退出，告訴大愛道說：『瞿曇彌！不必再憂愁了，你已經得到了出家的許可，可以離開家庭接受戒律。佛說女人出家為沙門，有八敬法，不得違越，只需終身勤勉學習並奉行。持守心念應當像防水一樣，好好修築堤壩，不要讓它泄漏。』阿難便一一為伯母講述了佛所教導的八敬法，說：『如果能夠做到這些，就可以進入佛的法律。』大愛道聽后歡喜地說：『好的，阿難，請聽我說一句。譬如四姓人家的女兒，沐浴涂香，穿戴整齊，如果有人想給她好處，讓她安穩不害怕，用美好的花香珍寶，結成瓔珞，送給她的女兒，她難道不會高興地戴在頭上嗎？現在佛所教導的八敬法，我也歡喜接受，願意頂戴奉行。』當時，大愛道便受了大戒，成為比丘尼，奉行佛法，最終證得了阿羅漢果。 後來，大愛道比丘尼與眾長老比丘尼一同前往賢者阿難處，問道：『阿難！這些長老比丘尼，都已長期修行梵行，並且已經證悟真諦。為什麼還要讓她們向新受大戒的年輕比丘僧行禮呢？』阿難說：『請稍等，我現在去問佛。』
Fifth, nuns are not allowed to question monks about matters they have seen or heard. If monks have seen or heard something and question nuns, the nuns should reflect on themselves. Sixth, if nuns have doubts about the Dharma, they may ask monks about matters concerning the scriptures and precepts. Seventh, before nuns have attained enlightenment, if they violate the precepts, they should confess and repent in the assembly every half month to abandon their arrogance. Eighth, even if a nun is a hundred years old and upholds the great precepts, she should sit below a newly ordained young monk and pay respects to him with humility and reverence. These are the eight rules of respect, which I teach women not to transgress, and they should learn and practice them throughout their lives. If Mahaprajapati can truly uphold these eight rules of respect, then she will be allowed to become a renunciate.』 After listening to the Buddha's words, the Venerable Ananda pondered them carefully, then bowed and withdrew, telling Mahaprajapati, 『Gotami! You need not worry anymore, you have already received permission to leave home and receive the precepts. The Buddha said that for women who become renunciates, there are eight rules of respect that must not be transgressed, and they should diligently learn and practice them throughout their lives. Maintaining your mind should be like preventing water from leaking, carefully building the embankment and not letting it leak.』 Ananda then explained to his aunt, one by one, the eight rules of respect taught by the Buddha, saying, 『If you can do these things, you can enter the Buddha's teachings.』 Mahaprajapati was delighted and said, 『Yes, Ananda, please listen to me. For example, if a daughter from one of the four castes has bathed, applied fragrant oils, and dressed elegantly, and someone wants to benefit her, to make her feel safe and unafraid, and gives her beautiful flowers, fragrant jewels, and makes a necklace, wouldn't she happily wear it on her head? Now, the eight rules of respect taught by the Buddha, I also gladly accept and am willing to uphold them.』 At that time, Mahaprajapati received the great precepts and became a nun, practiced the Dharma, and eventually attained Arhatship. Later, Mahaprajapati Bhikkhuni and several elder bhikkhunis went to the Venerable Ananda and asked, 『Ananda! These elder bhikkhunis have all practiced the holy life for a long time and have already realized the truth. Why should they still have to pay respects to newly ordained young monks?』 Ananda said, 『Please wait a moment, I will go and ask the Buddha.』
。」阿難即入，稽首佛足下，白佛言：「大愛道比丘尼言：『是諸長老比丘尼，皆久修梵行，且已見諦，云何當使為新受大戒幼少比丘僧作禮？』」佛言：「止止！阿難！當慎此言，勿得說也。但汝所知，不如我知。若使女人不於我道作沙門者，外諸異學梵志，及諸居士，皆當以衣被布地，求哀于諸沙門言：『賢者有凈戒高行，願行此衣上，令我長得其福。』」佛言：「阿難！若使女人不於我道作沙門者，天下人民，皆當解發布地，求哀于諸沙門言：『賢者有戒聞慧行，願行此發上，令我長得其福。』若使女人不於我道作沙門者，天下人民，皆當豫具衣被、飯食、臥床、病瘦醫藥，愿諸沙門當自來取之。若使女人不於我道作沙門者，天下人民，奉事沙門當如事日月、如事天神，過逾于諸外道異學者上。若使女人不於我道作沙門者，佛之正法當千歲興盛。」
佛復語阿難：「以女人作沙門故，使我法五百歲而衰微。所以者何？阿難。女人有五處不能得作。何等為五？女人不得作如來、至真、等正覺；女人不得作轉輪聖王；女人不得作第二忉利天帝釋；女人不得作第六魔天王；女人不得作第七天梵天王。夫此五處者，皆丈夫得為之耳。丈夫得於天下作佛、得作轉輪聖王、得作天帝釋、得作魔天王、得作梵天王。」佛說是已，皆歡喜受行。
度波斯匿王品第十
是時如來，還舍衛國在祇樹給孤獨園，與比丘僧千二百五十人俱。王波斯匿心自念言：「佛是釋種，出家處山，以成無上正真、等覺
現代漢語譯本：阿難立刻進去，向佛陀的腳下叩頭，稟告佛陀說：『大愛道比丘尼說：『這些長老比丘尼，都長期修行梵行，而且已經證悟真諦，為什麼應當讓她們向新受大戒的年少比丘僧行禮呢？』』佛陀說：『停止！停止！阿難！應當謹慎這話，不要再說。你所知道的，不如我所知道的。如果女人不在我的道中出家為沙門，那麼外道的梵志，以及各地的居士，都會把衣服鋪在地上，向沙門哀求說：『賢者有清凈的戒律和高尚的品行，希望您能走在這衣服上，讓我長久得到福報。』佛陀說：『阿難！如果女人不在我的道中出家為沙門，那麼天下的人民，都會解開發髻，把頭髮鋪在地上，向沙門哀求說：『賢者有戒律、聞法和智慧的修行，希望您能走在這頭髮上，讓我長久得到福報。』如果女人不在我的道中出家為沙門，那麼天下的人民，都會預先準備好衣服、食物、臥床、生病時的醫藥，希望各位沙門能自己來取用。如果女人不在我的道中出家為沙門，那麼天下的人民，侍奉沙門應當像侍奉日月、像侍奉天神一樣，超過那些外道和異學者。如果女人不在我的道中出家為沙門，佛陀的正法應當興盛千年。』 佛陀又對阿難說：『因為女人出家為沙門，使得我的佛法衰微五百年。這是為什麼呢？阿難。女人有五個地方不能成就。是哪五個呢？女人不能成為如來、至真、等正覺；女人不能成為轉輪聖王；女人不能成為第二忉利天的帝釋；女人不能成為第六魔天王；女人不能成為第七梵天王。這五個地方，都是男子才能成就的。男子可以在天下成佛、可以成為轉輪聖王、可以成為天帝釋、可以成為魔天王、可以成為梵天王。』佛陀說完這些話，大家都歡喜地接受並奉行。 度波斯匿王品第十 這時，如來回到舍衛國，住在祇樹給孤獨園，與一千二百五十位比丘僧在一起。波斯匿王心中想：『佛陀是釋迦種族的人，出家在山中，成就了無上正真、等覺。』
English version: Then Ananda entered, bowed at the Buddha's feet, and said to the Buddha, 'Mahaprajapati Gautami Bhikkhuni says: 'These elder bhikkhunis have all practiced the holy life for a long time and have already seen the truth. Why should they make obeisance to the newly ordained young bhikkhus?'' The Buddha said, 'Stop, stop, Ananda! Be careful with these words, do not speak them. What you know is not as much as what I know. If women did not become samanas in my way, then all the heterodox brahmins and lay people would spread their clothes on the ground and beg the samanas, saying, 'Venerable ones, you have pure precepts and noble conduct, may you walk on these clothes so that I may receive blessings for a long time.'' The Buddha said, 'Ananda! If women did not become samanas in my way, then all the people in the world would loosen their hair and spread it on the ground, begging the samanas, saying, 'Venerable ones, you have precepts, learning, and wisdom, may you walk on this hair so that I may receive blessings for a long time.' If women did not become samanas in my way, then all the people in the world would prepare clothes, food, beds, and medicine for sickness, hoping that the samanas would come and take them. If women did not become samanas in my way, then all the people in the world would serve the samanas as they serve the sun and moon, as they serve the gods, surpassing all the heterodox and other scholars. If women did not become samanas in my way, the Buddha's true Dharma would flourish for a thousand years.' The Buddha further said to Ananda, 'Because women become samanas, my Dharma will decline for five hundred years. Why is that, Ananda? There are five places that women cannot attain. What are the five? Women cannot become a Tathagata, the Truly Enlightened One, the Perfectly Enlightened One; women cannot become a Universal Monarch; women cannot become the second Sakra, the Lord of the Trayastrimsa Heaven; women cannot become the sixth Mara King; women cannot become the seventh Brahma King. These five places are all attained by men. Men can become Buddhas in the world, can become Universal Monarchs, can become Sakra, can become Mara Kings, and can become Brahma Kings.' After the Buddha spoke these words, everyone joyfully accepted and practiced them. Chapter Ten: King Pasenadi's Conversion At that time, the Tathagata returned to Sravasti and stayed in the Jeta Grove, Anathapindika's Park, with a gathering of twelve hundred and fifty bhikkhus. King Pasenadi thought to himself, 'The Buddha is of the Sakya clan, left home in the mountains, and attained unsurpassed, true, and perfect enlightenment.'
。威景神妙，天龍鬼神無不宗仰。為人說法，上中下言悉善。其聞所說莫不歡喜，開福塞禍，言入泥洹。」即便嚴出，導從如常，至門下車，群臣俱前，直揖卻坐而白佛言：「頃承釋子，端坐六年，道成號佛。為實爾不？是世所美乎？」佛語王曰：「吾真是佛，世不虛傳。」王復言曰：「瞿曇！自稱為佛，故非佛也。」佛復答王：「過去久遠，時世有佛，名曰定光。授拜吾決：『汝于來世九十一劫，當得作佛，字釋迦文。有三十二相、八十種好、十八特妙之法、十種神力、四無所畏。』一事不足不名為佛，吾今具有。故為如來、無所著、正真、覺也。」
王迷情疑，重質言曰：「瞿曇年少，學日甚淺。所以者何？世有婆羅門，修治水火，精勤苦體，不去晝夜，九十六術，靡不經涉，年高德遠。不蘭迦葉等六子輩，名稱蓋世，猶未得佛。佛者實尊！以是推之，惟疑不信。」佛告王曰：「吾今為王說法真諦，善聽勿疑。」王曰：「善哉！」佛答王曰：「小有四事，皆不可輕。何謂為四？一者、太子雖小，當爲正君，此不可輕。二者、小火燒草，草盡乃止，此不可輕。三者、龍子雖小，能為風雨雷電霹靂，此不可輕。四者、道士雖小，已入道要深妙之慧，飛行教化，度脫人民，此不可輕。」
於是世尊，為王而作頌曰：
「太子福成， 當爲正君， 愚人輕慢， 禍釁是生。 正由心出， 能重能輕， 宿行所得， 福自隨形
現代漢語譯本：他的威嚴和景象神妙無比，天龍鬼神沒有不尊敬仰慕的。他為人們說法，無論對上、中、下等根器的人，都能善巧地開示。凡是聽到他所說法的，沒有不歡喜的，都能開啟福德，消除災禍，最終進入涅槃的境界。』說完，佛陀莊嚴地走出，侍從如同往常一樣跟隨。到了宮門前下車，群臣都上前，直接行揖禮後退坐下，向佛陀稟告說：『我聽說釋迦族的王子，端坐六年，最終得道成佛。這事是真的嗎？是世人所稱讚的嗎？』佛陀告訴國王說：『我確實是佛，世間的傳言不虛。』國王又說：『瞿曇！你自己說自己是佛，所以就不是佛。』佛陀又回答國王說：『在過去很久遠的時代，那時有一位佛，名叫定光佛。他曾授記我：『你于來世九十一劫后，應當成佛，號為釋迦牟尼。具有三十二相、八十種好、十八種特妙之法、十種神力、四種無所畏懼。』如果缺少其中任何一項，都不能稱為佛，而我如今都具備。所以我才被稱為如來、無所著、正真、覺悟者。』 國王迷惑不解，再次質問說：『瞿曇你年紀尚輕，學道的時間也很淺。為什麼這麼說呢？世間有婆羅門，他們修習水火之法，精勤苦修，不分晝夜，涉獵九十六種法術，沒有不精通的，他們年高德劭。像不蘭迦葉等六位大師，名聲響徹天下，尚且沒有成佛。佛的地位實在太尊貴了！因此推斷，我實在疑惑，難以相信。』佛陀告訴國王說：『我現在為國王宣說真諦，請仔細聽，不要疑惑。』國王說：『好啊！』佛陀回答國王說：『有四件小事，都不可輕視。哪四件呢？第一，太子雖然年幼，將來會成為一國之君，不可輕視。第二，小火燃燒草地，直到草燒盡才會停止，不可輕視。第三，龍子雖然年幼，卻能興風降雨、雷電霹靂，不可輕視。第四，道士雖然年輕，如果已經進入深奧的道法智慧，就能飛行教化，度脫人民，不可輕視。』 於是世尊，為國王而作偈頌說： 『太子福德成就， 將來會成為一國之君， 愚人輕慢他， 禍患就會因此產生。 一切都由心念產生， 能重視也能輕視， 宿世的修行所得， 福報自然會伴隨自身。』
English version: His majesty and appearance were wondrous and profound, and all the dragons, spirits, and deities revered and admired him. He preached the Dharma to people, skillfully instructing those of superior, middling, and inferior capacities. All who heard his teachings were filled with joy, opening up blessings, eliminating calamities, and ultimately entering the state of Nirvana.』 Having said this, the Buddha solemnly walked out, with his attendants following as usual. Upon reaching the palace gate, he dismounted from his carriage, and the ministers all came forward, bowing respectfully before retreating to sit down. They then reported to the Buddha, saying, 『We have heard that the prince of the Shakya clan sat in meditation for six years and finally attained enlightenment, becoming a Buddha. Is this true? Is it something that the world praises?』 The Buddha told the king, 『I am indeed a Buddha, and the world』s reports are not false.』 The king then said, 『Gautama! You call yourself a Buddha, therefore you are not a Buddha.』 The Buddha replied to the king, 『In the distant past, there was a Buddha named Dipankara. He prophesied to me: 『In the future, after ninety-one kalpas, you shall become a Buddha, named Shakyamuni. You will possess the thirty-two marks, the eighty minor marks, the eighteen unique qualities, the ten powers, and the four fearlessnesses.』 If any of these were lacking, one could not be called a Buddha, but I possess them all. Therefore, I am called Tathagata, the Unattached, the Truly Enlightened, the Awakened One.』 The king, confused and doubtful, questioned again, saying, 『Gautama, you are still young, and your time in learning the Way is shallow. Why do I say this? There are Brahmins in the world who cultivate the methods of water and fire, diligently practicing austerities day and night, mastering ninety-six arts, none of which they do not understand. They are advanced in age and virtue. Even the six masters such as Purana Kassapa, whose names are known throughout the world, have not attained Buddhahood. The status of a Buddha is truly too revered! Therefore, I am doubtful and find it hard to believe.』 The Buddha told the king, 『I will now explain the true Dharma to you, please listen carefully and do not doubt.』 The king said, 『Very well!』 The Buddha replied to the king, 『There are four small things that should not be underestimated. What are these four? First, although a prince is young, he will become the ruler of a country, and should not be underestimated. Second, a small fire burning grass will continue until the grass is completely burned, and should not be underestimated. Third, although a dragon child is young, it can cause wind, rain, thunder, and lightning, and should not be underestimated. Fourth, although a Taoist is young, if he has entered the profound wisdom of the Way, he can fly and teach, liberating people, and should not be underestimated.』 Then the World Honored One, for the sake of the king, spoke a verse: 『The prince, having accumulated blessings, will become the ruler of a country. The foolish who underestimate him, will bring about misfortune. All things arise from the mind, capable of both valuing and underestimating, the results of past actions, blessings will naturally follow.』
。 能觀德本， 然後觀人， 道要以備， 大王思惟。 小火得草， 所燒無限， 須彌寶山， 亦從小起。 智者觀物， 無小無大， 遇龍不避， 小毒害人。 比丘破惡， 精進入禪， 道成神通， 變現度人。
「見諦凈無垢， 已度五道淵， 佛出照世間， 為眾除憂患。」
王聞正言，垢重情蔽，遺疑未悟，前禮佛足，辭退還宮。
是時國內，有婆羅門，居富多寶，老無兒子。禱祠盡力，未後生男。其年七歲，得病便亡。其父憂毒，臥不安席，不復飲食。聞佛能除憂患，即詣祇洹。佛問梵志：「有何愁憒，顏色憔悴？」婆羅門言：「我年老耄，正有一子，舍我終亡，悲憐痛毒。」佛告梵志：「人有恩愛，便得憂悲。」梵志情迷，便白佛言：「恩愛之樂，有何憂悲？」佛言：「不然！」如是至三，婆羅門不解，走出祇洹，見二人樗蒲，心自念言：「此必智者，能解我疑。」便問二人：「恩愛為樂、為憂悲乎？」即答梵志：「天下之樂，無過恩愛。」梵志復言：「吾見瞿曇，向我說此。」二人答曰：「沙門瞿曇，反世惑人，慎無信焉。」
國內愚者，共嗤佛語，乃上聞于王，令王惑意，便謂夫人——夫人字末利——便告之曰：「瞿曇可笑，反論失理。何有恩愛而生憂悲耶？」夫人對曰：「佛不虛言，其實如此也！」王復謂言：「汝尊瞿曇，加是宗親，其信而已。」夫人白王：「何不自往？若遣智臣，請啟所問，驗世狂惑
現代漢語譯本 要能觀察德行的根本，然後才能觀察人，道理要完備，大王要深思啊。小火遇到草，所燃燒的範圍是無限的，須彌寶山，也是從小火開始的。智者觀察事物，沒有大小之分，遇到龍也不躲避，小毒也能害人。比丘破除邪惡，精進地進入禪定，道行成就神通，變化顯現來度化世人。 『領悟真諦，清凈無垢，已經度過五道深淵，佛陀出現照耀世間，為眾生消除憂患。』 國王聽了這些正直的言語，但因心中污垢深重，被情感矇蔽，仍然心存疑惑，沒有領悟。他向前禮拜佛陀的腳，然後告辭返回宮中。 當時國內，有一位婆羅門，家境富裕，擁有很多財富，年老了卻沒有兒子。他盡力祈禱祭祀，但最終還是沒有生下兒子。他七歲的時候，得了病就去世了。他的父親憂愁悲痛，臥床不起，不吃不喝。聽說佛陀能夠消除憂患，就前往祇洹精舍。佛陀問婆羅門：『你有什麼憂愁煩惱，臉色如此憔悴？』婆羅門說：『我年老體衰，只有一個兒子，卻離我而去，我悲傷憐憫，痛苦萬分。』佛陀告訴婆羅門：『人有恩愛，就會產生憂愁悲傷。』婆羅門心智迷亂，就問佛陀：『恩愛的快樂，怎麼會有憂愁悲傷呢？』佛陀說：『不是這樣的！』這樣說了三次，婆羅門還是不理解，就走出祇洹精舍，看見兩個人正在玩樗蒲，心裡想：『這兩人一定是智者，能夠解答我的疑惑。』就問二人：『恩愛是快樂還是憂愁悲傷呢？』二人回答婆羅門：『天下的快樂，沒有超過恩愛的。』婆羅門又說：『我見瞿曇，他卻對我說不是這樣。』二人回答說：『沙門瞿曇，是反世俗來迷惑人的，千萬不要相信他。』 國內的愚人，一起嘲笑佛陀的話，這件事傳到了國王那裡，讓國王也迷惑了。國王就對夫人說——夫人名叫末利——告訴她說：『瞿曇真是可笑，他的言論顛倒錯亂。怎麼會有恩愛而產生憂愁悲傷呢？』夫人回答說：『佛陀的話不是虛假的，事實就是這樣！』國王又說：『你尊敬瞿曇，又加上是宗親，所以才相信他。』夫人對國王說：『為什麼不親自去問問呢？如果派遣有智慧的大臣，去請教他，驗證一下世人是迷惑還是清醒。』
English version One must observe the root of virtue, and then observe people. The principles must be complete, Your Majesty must contemplate this. A small fire encountering grass can burn without limit. Even Mount Sumeru, a treasure mountain, starts from a small spark. The wise observe things, without small or large distinctions. They do not avoid dragons, and small poisons can harm people. A Bhikkhu breaks through evil, diligently enters meditation, achieves spiritual powers, and transforms to liberate people. 'Having seen the truth, pure and without defilement, having crossed the abyss of the five paths, the Buddha appears to illuminate the world, removing the worries and sufferings of all beings.' The king heard these righteous words, but his mind was heavily burdened with defilement and obscured by emotions, so he remained doubtful and did not understand. He bowed at the Buddha's feet and then took his leave to return to the palace. At that time, in the kingdom, there was a Brahmin, wealthy and with many treasures, who was old and had no son. He had made every effort in prayers and sacrifices, but still had no son. When his son was seven years old, he fell ill and died. His father was filled with grief and sorrow, unable to rest in bed, and refused to eat or drink. Hearing that the Buddha could remove worries and sufferings, he went to Jetavana Monastery. The Buddha asked the Brahmin, 'What troubles and worries do you have, that your face is so haggard?' The Brahmin said, 'I am old and frail, and I had only one son, who has left me and died. I am filled with sorrow and pity, and I am in great pain.' The Buddha told the Brahmin, 'When people have love and affection, they will experience sorrow and grief.' The Brahmin was confused and asked the Buddha, 'How can the joy of love and affection lead to sorrow and grief?' The Buddha said, 'It is not like that!' This was repeated three times, but the Brahmin still did not understand. He left Jetavana Monastery and saw two people playing dice. He thought to himself, 'These two must be wise, and they can resolve my doubts.' So he asked them, 'Is love and affection joy or sorrow and grief?' They replied to the Brahmin, 'There is no greater joy in the world than love and affection.' The Brahmin said, 'I saw Gautama, and he told me it was not like that.' The two replied, 'The Shramana Gautama is going against the world to confuse people, so do not believe him.' The foolish people in the kingdom all mocked the Buddha's words, and this reached the king, causing him to be confused as well. The king then spoke to his wife—whose name was Mallika—and told her, 'Gautama is laughable, his arguments are illogical. How can love and affection lead to sorrow and grief?' The wife replied, 'The Buddha's words are not false, it is indeed so!' The king then said, 'You respect Gautama, and you are also related to him, so you believe him.' The wife said to the king, 'Why not go and ask him yourself? If you send a wise minister to inquire, you can verify whether the world is confused or clear-minded.'
。」王聞其言，即召智臣那利繩：「汝持吾聲，問訊瞿曇：『世人愚惑，妄傳尊旨，橫言恩愛而生憂悲。怪其理乖，是故遣信，下承風化。』若佛有教，汝諦受之。」
臣受王命，即詣祇洹，禮佛卻住，斯須進前長跪白言：「國主波斯匿，稽首座前，問所不解，愿見示導，散告真言。」於是如來，命臣就坐，而告之曰：「恩愛之本，淵流難盡，憂悲之惱，一由恩愛。」又告大臣：「吾今問卿，意解便對。譬如有人，父母終亡，妻子死盡，財沒縣官。此人憂惱，可堪勝不？」大臣對曰：「審如尊教。」又言大臣：「古昔有人居貧窮困，而其娶婦得富家女，懶墯無計，日更貧乏。家困餉饋，欲奪更嫁。妻聞家議，便以語夫：『我家勢強，必當奪卿，當作何計？』夫聞婦言，將共入房：『今欲與汝共死一處。』即便刺婦，還復自刺。」佛告那利繩：「恩愛相殺，何但憂悲？」
臣受佛教，禮退還宮，具宣尊旨。王意不悟，猶嗤此言。復謂未利：「瞿曇何故，正作此語？」夫人白王：「欲啟一事，愿見采省。」王曰：「便說。」夫人問曰：「彼方二郡，一名迦夷，二名拘達盧。若有白王云：『彼二國，他王劫取。』王當云何？」王謂夫人：「吾之豐樂，因此二國。若有此問，情用憂憒。」夫人復言：「太子琉璃，皇女金剛，若疾若亡，王當云何？」王答夫人：「此情難堪。」夫人問王：「此為恩愛生憂悲不？賤妾醜陋，得侍幃幄，一旦病亡，王當云何？」王答末利：「吾情迷荒，命將不全
國王聽了這話，立刻召見智臣那利繩：『你帶著我的話，去問候瞿曇：』世人愚昧迷惑，胡亂傳揚您的旨意，妄說恩愛會產生憂愁悲傷。我奇怪這個道理不通，所以派使者來，請您開示教化。』如果佛陀有教誨，你要仔細領受。』 大臣接受國王的命令，立刻前往祇洹精舍，向佛陀行禮後站立一旁，過了一會兒，他上前長跪稟告說：『國主波斯匿，向您稽首問安，有一些不明白的地方，希望您能開示引導，宣講真理。』於是如來讓大臣坐下，對他說：『恩愛的根源，深遠而難以窮盡，憂愁悲傷的煩惱，都由恩愛而起。』又告訴大臣：『我現在問你，你理解了就回答。比如有個人，父母去世，妻子兒女都死了，財產也被官府沒收。這個人憂愁煩惱，能承受得了嗎？』大臣回答說：『確實如您所說。』又說：『從前有個人，生活貧困，娶了一個富家女，他懶惰無能，日子越來越窮。家裡窮得沒飯吃，想把妻子奪走再嫁。妻子聽到家裡的議論，就告訴丈夫：』我家勢力強大，一定會把你奪走，你打算怎麼辦？』丈夫聽了妻子的話，就和她一起進了房間：』現在想和你一起死在這裡。』隨即刺殺了妻子，然後又自殺了。』佛陀告訴那利繩：『恩愛會互相殘殺，又何止是憂愁悲傷呢？』 大臣接受了佛陀的教誨，行禮退回王宮，詳細地稟告了佛陀的旨意。國王不明白，還嘲笑這話。又對末利說：『瞿曇為什麼，偏偏說這樣的話？』夫人對國王說：『我想稟告一件事，希望您能採納。』國王說：『說吧。』夫人問道：『在邊境有兩個郡，一個叫迦夷，一個叫拘達盧。如果有人稟告國王說：』這兩個國家，被其他國王搶走了。』國王會怎麼樣？』國王對夫人說：『我的富足快樂，都來自這兩個國家。如果聽到這樣的訊息，心裡會憂愁煩惱。』夫人又說：『太子琉璃，皇女金剛，如果生病或者去世，國王會怎麼樣？』國王回答夫人說：『這種情形難以承受。』夫人問國王：『這難道不是恩愛產生憂愁悲傷嗎？我容貌醜陋，能夠侍奉在您身邊，一旦生病去世，國王會怎麼樣？』國王回答末利：『我心神迷亂，恐怕性命難保。』
Upon hearing this, the king immediately summoned his wise minister, Narishena, and said, 'Take my words and inquire of Gautama: 'The people of the world are foolish and deluded, falsely spreading your teachings, and wrongly claiming that love and affection give rise to sorrow and grief. I find this principle strange, so I send a messenger to seek your guidance and instruction.' If the Buddha has any teachings, you must receive them carefully.' The minister accepted the king's command and immediately went to the Jetavana Monastery. He bowed to the Buddha and stood aside. After a while, he stepped forward, knelt down, and reported, 'King Prasenajit bows his head before you, asking about what he does not understand, hoping you can enlighten and guide him, and proclaim the truth.' Thereupon, the Tathagata asked the minister to sit down and said to him, 'The root of love and affection is deep and endless, and the troubles of sorrow and grief all arise from love and affection.' He also told the minister, 'I will now ask you, and if you understand, then answer. For example, if someone's parents die, their wife and children die, and their property is confiscated by the government, can this person bear the sorrow and grief?' The minister replied, 'Indeed, as you say.' He also said, 'In the past, there was a man who lived in poverty and married a wealthy woman. He was lazy and incompetent, and his life became increasingly poor. His family was so poor that they had no food, and they wanted to take his wife away and remarry her. When the wife heard the family's discussion, she told her husband, 'My family is powerful and will surely take you away. What do you plan to do?' Upon hearing his wife's words, the husband went into the room with her, saying, 'I want to die with you here.' He then stabbed his wife and then stabbed himself.' The Buddha told Narishena, 'Love and affection can lead to mutual killing, not just sorrow and grief.' The minister received the Buddha's teachings, bowed, and returned to the palace, where he reported the Buddha's message in detail. The king did not understand and even mocked the words. He then said to Mallika, 'Why does Gautama only say such things?' The queen said to the king, 'I wish to report something, and I hope you will consider it.' The king said, 'Speak.' The queen asked, 'There are two districts on the border, one called Kashi and the other called Kosala. If someone were to report to the king, 'These two countries have been seized by another king,' what would the king do?' The king said to the queen, 'My wealth and happiness come from these two countries. If I were to hear such news, I would be filled with sorrow and distress.' The queen then said, 'If Prince Virudhaka and Princess Vajira were to fall ill or die, what would the king do?' The king replied to the queen, 'Such a situation would be unbearable.' The queen asked the king, 'Is this not sorrow and grief arising from love and affection? I am ugly, but I am able to serve you. If I were to fall ill and die, what would the king do?' The king replied to Mallika, 'My mind would be confused, and I fear my life would not be complete.'
。」夫人復言：「此為恩愛生憂悲不？」王意乃解，即便下床，遙禮祇洹，歸命三尊，懺悔謝過，盡形竟命，首戴尊教。
自愛品第十一
佛在舍衛國祇樹給孤獨園，眾僧具足，而為說法。國王波斯匿，以日昳時，道過佛所，下車卻蓋，拱袖直前，稽首于地，卻就王位。佛問王言：「從何所來？衣弊形瘦乎！」王即離席，揮淚對曰：「國大夫人，背棄天下，侍送靈柩，安措始還。近承世尊顧臨鄙國，雖以哀悴，貪得表災，性頑愚闇，情惑邪聲。今始乃解，明教至真，憂悲苦惱，皆由恩愛。每惟道訓，世所希聞。」於時世尊而告王曰：「復坐。善聽！」王言：「唯諾。」佛言：「眾生受形，無老無壯，無豪無賤，命盡之日，無不分散。譬若春華，色無久鮮，結實華落，果熟離本。須彌寶山，劫盡壞爛。大海深廣，猶有枯竭。人命危脆，智者不怙，唯有修德精進履道。」
佛時作頌曰：
「命如果待熟， 常恐會零落。 以生皆有苦， 誰能致不死？ 如河流駛疾， 往而沒大海， 人命亦如是， 逝者不復還。」
佛告王曰：「遮迦越羅典領四域，飛行案行，七寶導從，雖壽千年，亦死過去。諸天食福，肴膳自然，至其祿盡，亦復磨滅。比丘破惡，一心思禪，榮利不移，志重若山，神通真人，猶覆滅度。如來出世，權慧現身，金剛德體，明暉大千，迴匝三界，濟度群生，十力世雄，猶現泥洹
現代漢語譯本：夫人又說：『這難道不是因為恩愛而產生憂愁悲傷嗎？』國王這才明白，立即下床，向祇洹精舍遙拜，歸依佛、法、僧三寶，懺悔謝罪，終身奉行佛的教誨。 自愛品第十一 佛陀在舍衛國的祇樹給孤獨園，眾僧聚集，佛陀為他們說法。國王波斯匿在日過中午時，路過佛陀所在的地方，下車，取下車蓋，拱手向前，向佛陀叩頭，然後回到自己的座位。佛陀問國王說：『你從哪裡來？為何衣衫破舊，形體消瘦？』國王立即離開座位，流著淚回答說：『我的王后，背棄了天下，我送葬完她的靈柩，安葬好才回來。最近聽說世尊您來到我的國家，我雖然悲傷憔悴，但還是想來表達我的哀思，我過去性情頑固愚昧，被邪說迷惑。現在才明白，您的教誨才是真理，憂愁悲傷，都是因為恩愛。我常常思念您的教誨，這是世間難得聽聞的。』這時，世尊告訴國王說：『請坐下，好好聽我說！』國王說：『遵命。』佛陀說：『眾生受生，無論年老年輕，無論富貴貧賤，壽命終結時，沒有不離散的。就像春天的花朵，顏色不會長久鮮艷，結果實后花朵凋落，果實成熟后離開樹枝。須彌寶山，即使經過劫數也會毀壞腐爛。大海深廣，也會有枯竭的時候。人的生命脆弱，智者不會依賴它，只有修養德行，精進修行才是正道。』 佛陀當時說了偈語： 『生命如果等待成熟，常常擔心會凋零。因為生來就有苦，誰能達到不死？就像河流快速奔流，最終匯入大海，人的生命也是如此，逝去就不會再回來。』 佛陀告訴國王說：『轉輪聖王統治四方，飛行巡視，七寶引導，即使壽命千年，也會死去。諸天享受福報，食物自然出現，等到福報享盡，也會消亡。比丘破除惡習，一心禪定，榮華富貴不能動搖他的心志，他的意志像山一樣堅定，神通廣大的真人，最終也會滅度。如來出世，以權巧智慧示現身形，金剛不壞的身體，光明照耀大千世界，迴轉三界，救度眾生，具有十力的世間雄杰，也會示現涅槃。』
English version: The queen then said, 'Isn't this because love and affection give rise to sorrow and grief?' The king finally understood, immediately got out of bed, bowed remotely towards the Jetavana Monastery, took refuge in the Three Jewels (Buddha, Dharma, and Sangha), repented and apologized for his wrongdoings, and devoted his entire life to following the Buddha's teachings. Chapter Eleven on Self-Love The Buddha was at the Jetavana Monastery in Shravasti, where the assembly of monks had gathered, and the Buddha was teaching them the Dharma. King Pasenadi, around midday, passed by the place where the Buddha was, got out of his chariot, removed the canopy, clasped his hands together, bowed to the ground before the Buddha, and then returned to his seat. The Buddha asked the king, 'Where have you come from? Why are your clothes worn and your body so thin?' The king immediately left his seat, and with tears in his eyes, replied, 'My queen has abandoned the world, and I have just returned after sending off her coffin and arranging her burial. Recently, I heard that the World Honored One has come to my kingdom, and although I am sad and weary, I still wanted to express my condolences. In the past, I was stubborn and foolish, and was deluded by false teachings. Now I understand that your teachings are the truth, and that sorrow and grief all arise from love and affection. I often contemplate your teachings, which are rare to hear in this world.' At that time, the World Honored One told the king, 'Please sit down and listen carefully!' The king said, 'Yes, I will.' The Buddha said, 'Beings who are born, whether old or young, rich or poor, when their lives come to an end, none can avoid separation. It is like the flowers of spring, whose colors do not remain fresh for long. After bearing fruit, the flowers wither, and when the fruit is ripe, it falls from the branch. Even Mount Sumeru, a mountain of treasures, will decay and rot after eons. The vast and deep ocean will also have a time when it dries up. Human life is fragile, and the wise do not rely on it. Only by cultivating virtue and diligently practicing the path can one find true refuge.' The Buddha then spoke a verse: 'If life is like waiting for ripeness, one is always afraid of withering. Because birth is accompanied by suffering, who can achieve immortality? Like a river flowing swiftly, eventually merging into the sea, human life is also like this, once gone, it will not return.' The Buddha told the king, 'A Chakravartin king who rules the four realms, travels by flying, and is guided by seven treasures, even if he lives for a thousand years, will also die. The gods enjoy blessings, and their food appears naturally, but when their blessings are exhausted, they will also perish. A monk who has broken free from evil, and is focused on meditation, will not be moved by glory or gain, his will is as firm as a mountain. Even a great sage with supernatural powers will eventually pass away. The Tathagata appears in the world, manifesting a body through skillful means and wisdom, with a diamond-like body that is indestructible, and whose light illuminates the great thousand worlds, turning the three realms, and saving all beings. Even the World Hero with ten powers will manifest Nirvana.'
。人生世間，命不久停，忽若電流，如風過庭，尊榮寶位，其若夢矣！推古驗今，無始不終。輪轉五道，見諦反真。」
佛為國王，而作頌曰：
「如河駛流， 往而不反， 人命如是， 逝者不還。 雖壽千年， 亦死過去， 合會有離， 無親可恃。 世皆有死， 三界無安， 諸天雖樂， 福盡亦喪。 志堅若地， 德重若山， 真人無垢， 寂然歸滅。 快哉福報， 所愿皆成！ 上寂大人， 自見泥洹。」
於是波斯匿復白佛言：「何謂自愛？何謂自護？」佛言：「善哉問也！大王諦受。人生於世，四大合成。性愚習癡、殺盜淫欺、不通道行，此不自愛也。習善行仁，覺世非常；信死更生，情存三尊；奉戒攝心，信以篤道；守禮以謙，孝順至誠。此人處世，自愛者也。積善履德，身無抂橫，志行修明，上天衛護，無男無女，眾行歸身，兵刃不傷，虎兕無害，自護之方，唯持戒行。」
佛為波斯匿，而作頌曰：
「凡人為惡， 不能自覺， 愚癡快意， 后受熱毒。 生無善行， 死墮惡道， 往疾無間， 到無資用。 自愛身者， 慎護所守， 調心正體， 福應上天。 士有信行， 為聖所譽， 自愛如是， 快解無憂。 惡行危身， 愚謂為易， 善最安身， 愚人謂難。 信法奉戒， 慧意能行， 上天衛之， 智者樂茲。 仁愛不邪， 安止無憂， 能除恚怒， 從是脫淵
現代漢語譯本：人生在世，壽命短暫，轉瞬即逝，如同電流，又如風過庭院，那些尊貴的地位和榮耀，都像夢一樣虛幻！推究古今，沒有哪個開始是沒有終結的。生命在五道中輪迴，只有領悟真諦才能迴歸本真。 佛陀為國王作偈頌說： 『如同河流奔流，一去不復返，人的生命也是如此，逝去的時光不會再來。即使活到千年，也終將死去。相聚終有離別，沒有誰可以永遠依靠。世間萬物都有死亡，三界沒有安寧。諸天雖然快樂，福報享盡也會衰亡。意志堅定如大地，德行厚重如山嶽，真正修行的人沒有污垢，寂靜地歸於涅槃。福報真是美好，所愿都能實現！達到至高境界的人，自己就能證悟涅槃。』 於是波斯匿王再次問佛陀：『什麼是自愛？什麼是自護？』佛陀說：『你問得好！大王仔細聽。人生於世，由四大元素構成。天性愚昧，習慣於癡迷，殺生、偷盜、邪淫、欺騙，不相信正道修行，這就是不自愛。學習行善，實踐仁愛，覺悟世事無常；相信死後還有生命，心中敬重佛法僧三寶；奉持戒律，約束身心，堅定信仰，篤行正道；遵守禮儀，謙虛恭敬，孝順父母，真誠待人。這樣的人處世，就是自愛。積累善行，實踐德行，身體不會遭遇橫禍，志向高遠，行為光明，上天也會保佑。無論有沒有子女，所有的善行都會歸於自身，刀槍不會傷害，虎狼不會侵犯，這就是自我保護的方法，唯有持戒修行。』 佛陀為波斯匿王作偈頌說： 『凡人作惡，不能自覺，愚癡地追求快樂，最終會遭受痛苦。生前沒有善行，死後會墮入惡道，迅速地前往，毫無準備。真正愛惜自己的人，會謹慎守護自己的行為，調伏內心，端正身體，福報會應驗于上天。有信仰和善行的人，會被聖人讚譽，這樣才是真正的自愛，能夠快樂地解脫憂愁。惡行會危及自身，愚人以為容易，善行最能安身，愚人卻認為困難。相信佛法，奉持戒律，有智慧的人能夠做到，上天會保佑他們，智者樂於此道。仁愛而不邪惡，安穩地生活，沒有憂愁，能夠消除嗔恨，從而脫離苦難的深淵。』
English version: Life in this world is fleeting, its duration is short, like a flash of electricity, or wind passing through a courtyard. Positions of honor and glory are like a dream! Examining the past and present, nothing that begins does not end. Life revolves through the five paths; only by understanding the truth can one return to their true nature. The Buddha spoke a verse for the king, saying: 'Like a river flowing swiftly, never to return, so is human life, what is gone will not come back. Even if one lives a thousand years, they will still die. Meetings end in separations, no one can be relied on forever. All in the world must die, the three realms are not peaceful. Though the heavens are joyful, their blessings will eventually be exhausted. A will as firm as the earth, virtue as heavy as a mountain, a true practitioner is without blemish, and quietly returns to Nirvana. How wonderful is the reward of blessings, all wishes are fulfilled! The great one who has reached the highest state, sees Nirvana for themselves.' Then King Pasenadi asked the Buddha again, 'What is self-love? What is self-protection?' The Buddha said, 'Well asked! Great King, listen carefully. Life in this world is composed of the four great elements. By nature, people are foolish and habitually deluded, killing, stealing, engaging in sexual misconduct, and deceiving, not believing in the path of righteousness, this is not self-love. Learning to do good, practicing benevolence, realizing the impermanence of the world; believing that there is life after death, respecting the Three Jewels; upholding the precepts, restraining the mind and body, having firm faith, and diligently practicing the path; observing etiquette, being humble and respectful, being filial to parents, and treating others with sincerity. Such a person in the world is practicing self-love. Accumulating good deeds, practicing virtue, the body will not encounter misfortune, having high aspirations, and acting with integrity, heaven will protect them. Whether they have children or not, all good deeds will return to them, weapons will not harm them, tigers and wolves will not attack them, this is the way of self-protection, only by upholding the precepts and practicing the path.' The Buddha spoke a verse for King Pasenadi, saying: 'Ordinary people do evil, without realizing it, foolishly pursuing pleasure, they will eventually suffer. Without good deeds in life, after death they will fall into evil paths, going quickly without preparation. Those who truly cherish themselves, will carefully guard their actions, subdue their minds, and correct their bodies, blessings will be fulfilled in heaven. Those who have faith and good deeds, will be praised by the sages, this is true self-love, able to happily be free from worry. Evil deeds endanger oneself, fools think it is easy, good deeds are the most secure, but fools think it is difficult. Believing in the Dharma, upholding the precepts, those with wisdom can do it, heaven will protect them, the wise rejoice in this path. Being benevolent and not evil, living peacefully without worry, able to eliminate anger, and thus escape the abyss of suffering.'
。」
王聞法言，愚解望斷，前受五戒。群臣從官皆發道心，天龍鬼神歡喜樂聞。
大迦葉始來品第十二
爾時，世尊在舍衛國祇樹給孤獨園為眾說法，天龍鬼神、四輩弟子嚴整具足。於是摩訶迦葉，垂髮弊衣，始來詣佛。世尊遙見嘆言：「善來！迦葉！」豫分半床，命令就坐。迦葉進前，頭面作禮，退跪自陳曰：「余是如來末行弟子，顧命分坐，不敢承旨。」大眾僉念：「此老道士，有何異德，乃令世尊分坐命之？此人㑺又，唯佛明焉。」
於是如來察眾所念，欲決所疑，廣論迦葉大行齊聖。世尊又曰：「吾以四禪禪定息心，從始至終無有損耗；迦葉比丘亦有四禪，因禪得定意。吾以大慈仁愛一切；迦葉體性亦慈如此。吾以大悲濟度眾生；迦葉比丘大悲如此。吾以四禪三昧而自娛樂，無有晝夜。何等為四？一者無形三昧、二者無量意三昧、三者清凈積三昧、四者不退轉三昧。迦葉比丘亦有是三昧。吾本樂六通，今已得六通；迦葉比丘亦得六通。何等為六？一者四神足念、二者悉知一切人意、三者耳徹聽、四者見眾生本、五者知眾生所趣行、六者諸漏皆盡。今已無畏，三界獨尊，吾以四定，表彰法御。何等為四？一者解定、二者智定、三者慧定、四者戒定。名色皆滅，梵跡獨存，無憂喜想，生死根斷；迦葉比丘亦復如是。」
世尊又曰：「過去久遠，時有聖王，名文陀竭。高行暉世，功勛感動。忉利天帝，欽其異德，即遣車馬，詣闕迎王
王聞佛法，愚昧的理解也希望斷除，之前已受持五戒。群臣和隨從官員都發起了修道之心，天龍鬼神都歡喜聽聞。 大迦葉初來品第十二 當時，世尊在舍衛國祇樹給孤獨園為大眾說法，天龍鬼神、四眾弟子莊嚴整齊，具足威儀。這時，摩訶迦葉，頭髮垂落，穿著破舊的衣服，初次來到佛陀面前。世尊遠遠看見，讚歎說：『善來！迦葉！』預先分出半個座位，命令他坐下。迦葉上前，頭面頂禮，退跪自陳說：『我是如來末學的弟子，蒙受顧命分座，不敢接受。』大眾都心想：『這個老道士，有什麼特殊的德行，竟然讓世尊分座給他？這個人又老又醜，只有佛陀才能明白。』 於是如來觀察到大眾的想法，想要解除他們的疑惑，廣泛論述迦葉的偉大修行與聖人齊等。世尊又說：『我以四禪禪定來止息心念，從始至終沒有損耗；迦葉比丘也有四禪，因禪而得定意。我以大慈仁愛一切眾生；迦葉的體性也慈愛如此。我以大悲救度眾生；迦葉比丘的大悲也如此。我以四禪三昧而自我娛樂，沒有白天黑夜的分別。哪四種呢？一是無形三昧，二是無量意三昧，三是清凈積三昧，四是不退轉三昧。迦葉比丘也有這四種三昧。我本來喜歡六神通，現在已經得到六神通；迦葉比丘也得到六神通。哪六種呢？一是四神足念，二是悉知一切人的心意，三是耳朵能聽見一切，四是能看見眾生的前世，五是知道眾生所去的方向，六是諸漏都已斷盡。現在我已經無所畏懼，在三界中獨尊，我以四定，來彰顯法御。哪四種呢？一是解定，二是智定，三是慧定，四是戒定。名色都已滅盡，只有梵行獨存，沒有憂愁喜悅的想法，生死之根已斷；迦葉比丘也同樣如此。』 世尊又說：『過去很久遠的時候，有一位聖王，名叫文陀竭。他的高尚品行照耀世間，功勛感動天地。忉利天帝，欽佩他的特殊德行，就派遣車馬，到王宮迎接國王。
The king, hearing the Buddha's teachings, hoped to dispel his ignorance, having previously received the five precepts. The ministers and officials all developed a mind for the path, and the gods, dragons, and spirits rejoiced to hear it. Chapter Twelve: The Initial Arrival of Mahakasyapa At that time, the World Honored One was in the Jeta Grove of Anathapindika in Sravasti, teaching the Dharma to the assembly. Gods, dragons, spirits, and the fourfold disciples were all present, solemn and complete. Then, Mahakasyapa, with his hair hanging down and wearing worn-out clothes, came to the Buddha for the first time. The World Honored One saw him from afar and exclaimed, 'Welcome! Kasyapa!' He set aside half of his seat, instructing him to sit. Kasyapa stepped forward, bowed his head to the ground, and knelt back, saying, 'I am a junior disciple of the Tathagata. I dare not accept the honor of being offered a seat.' The assembly all thought, 'What special virtue does this old ascetic have that the World Honored One would share his seat with him? This person is old and ugly; only the Buddha can understand.' Thereupon, the Tathagata, observing the thoughts of the assembly and wishing to resolve their doubts, extensively discussed Kasyapa's great practice, which was equal to that of a sage. The World Honored One further said, 'I use the four dhyanas to quiet my mind, and from beginning to end, there is no loss; the Bhikkhu Kasyapa also has the four dhyanas, and through dhyana, he attains samadhi. I have great compassion and love for all beings; Kasyapa's nature is also compassionate like this. I use great compassion to liberate beings; the Bhikkhu Kasyapa's great compassion is also like this. I use the four dhyana samadhis to enjoy myself, without distinction between day and night. What are the four? The first is the formless samadhi, the second is the immeasurable intention samadhi, the third is the pure accumulation samadhi, and the fourth is the non-retrogressing samadhi. The Bhikkhu Kasyapa also has these samadhis. I originally desired the six superknowledges, and now I have attained them; the Bhikkhu Kasyapa has also attained the six superknowledges. What are the six? The first is the four bases of psychic power, the second is knowing the minds of all people, the third is hearing everything with the ear, the fourth is seeing the past lives of beings, the fifth is knowing where beings are going, and the sixth is the exhaustion of all outflows. Now I am fearless, the sole honored one in the three realms. I use the four samadhis to manifest the Dharma. What are the four? The first is the samadhi of understanding, the second is the samadhi of wisdom, the third is the samadhi of insight, and the fourth is the samadhi of precepts. Name and form are extinguished, only the Brahma conduct remains, there are no thoughts of sorrow or joy, and the root of birth and death is cut off; the Bhikkhu Kasyapa is also like this.' The World Honored One further said, 'In the distant past, there was a holy king named Vithakara. His noble conduct illuminated the world, and his merits moved heaven and earth. The Emperor of the Trayastrimsa Heaven, admiring his special virtue, sent chariots and horses to the palace to welcome the king.'
。王乘天車，忽然升虛，天帝出迎，與王共坐，娛樂盡歡，送王還宮。」佛告比丘：「爾時天帝者，大迦葉是也！文陀竭王者，則是吾身。往昔天帝以生死畏座，令吾並坐，吾今以無上正真法御之座，報昔功德。」佛說本昔，加以聖德，顯比丘迦葉一切解脫。皆發無上正真道意，法教名遠，莫不樂受。
度奈女品第十三
佛從迦維羅衛國，與千二百五十比丘俱，過拔耆國界度人民，去至維耶離，詣奈氏樹園。城中有女人，名阿凡和利，聞佛來化，歡喜無量，即便嚴出，與五百女人俱。佛敕比丘：「端意低頭，勿妄顧視。色慾亂人，唯道能制，抑情撿心，智者必能。今有女人，名阿凡和利，與五百女人俱欲聽說法，汝曹各護凈行，持之勿放。」諸比丘唯諾受教。
阿凡和利詣門下車，叉手當心，低頭直前，頭面禮佛，卻就女位。世尊告曰：「形不久住，色不久鮮，命如風過，少壯必衰，勿恃容姿自處污行，世間迷惑，禍起色慾，三塗勤苦，智者能閉。」女聞佛言，心解欲止，便發道意，自歸三尊。於是阿凡和利退坐白佛：「不以女賤，得服法言。愿樂如來明日枉尊及比丘僧，顧下薄食。」佛法默然，已為許可。起以頭面作禮，歡喜而去。
是時城中有長者子五百同輩，聞佛來垂訓，止住奈園，即皆俱行，詣佛聽法。車馬服飾，五色輝煌，出城詣園，人從車馬，寂然如法。詣門下車，叉手直進，禮拜陳情，卻坐男位
現代漢語譯本：國王乘坐天車，忽然升入空中，天帝出來迎接，與國王一同就坐，盡情歡樂，送國王返回宮殿。」佛告訴比丘們：「當時的天帝，就是大迦葉！文陀竭王，就是我的前身。過去天帝因為畏懼生死而讓座給我，讓我與他並坐，我今天用無上正真之法所御的寶座，來報答他昔日的功德。」佛講述了過去的事情，加上聖德，顯示比丘迦葉一切都已解脫。他們都發起了無上正真道的心意，佛法教化名聲遠揚，沒有不樂意接受的。 現代漢語譯本：度奈女品第十三 佛陀從迦維羅衛國出發，與一千二百五十位比丘同行，經過跋耆國境，度化人民，到達維耶離，來到奈氏樹園。城中有一位名叫阿凡和利的女子，聽說佛陀前來教化，歡喜無量，立即盛裝出行，與五百位女子一同前往。佛陀告誡比丘們：「要專心低頭，不要胡亂張望。擾亂人心，只有道才能制止，抑制情感，約束內心，有智慧的人一定能做到。現在有一位名叫阿凡和利的女子，與五百位女子一同前來聽法，你們各自守護清凈的行為，堅持不要放鬆。」比丘們都恭敬地接受了教誨。 現代漢語譯本：阿凡和利來到門前下車，雙手合十放在胸前，低頭徑直向前，頭面禮拜佛陀，然後退到女子的位置坐下。世尊告訴她說：「形體不能長久存在，容顏不能長久鮮艷，生命如風一般逝去，年輕力壯必定衰老，不要依仗容貌姿色而做出污穢的行為，世間迷惑，禍患由此而起，三惡道充滿勤苦，有智慧的人能夠避免。」女子聽了佛陀的話，心中解脫了慾望，便發起了道心，皈依了佛法僧三寶。於是阿凡和利退坐后對佛陀說：「不因為我是女子就輕賤我，我能聽聞佛法。希望如來明天能屈尊光臨，以及比丘僧眾，接受我準備的粗茶淡飯。」佛陀默然不語，表示已經允許。阿凡和利起身，頭面禮拜，歡喜地離開了。 現代漢語譯本：這時城中有五百位長者子，聽說佛陀前來教誨，住在奈園，就都一同前往，去聽佛陀說法。他們的車馬服飾，五彩繽紛，光彩奪目，出城前往園林，人們跟隨車馬，寂靜而有秩序。他們來到門前下車，雙手合十徑直向前，禮拜陳述心意，然後退到男子的位置坐下。
English version: 'The king rode in a celestial chariot, suddenly ascending into the void. The Heavenly Emperor came out to greet him, and they sat together, enjoying themselves to the fullest. Then, he sent the king back to his palace.' The Buddha told the monks, 'The Heavenly Emperor at that time was Mahakasyapa! King Venda was my former self. In the past, the Heavenly Emperor, fearing the cycle of birth and death, gave me his seat, allowing me to sit beside him. Today, I repay his past merits with the seat of the unsurpassed, true, and righteous Dharma.' The Buddha recounted the past, adding his holy virtues, revealing that the monk Kasyapa had attained complete liberation. They all generated the intention for the unsurpassed, true, and righteous path. The teachings of the Dharma spread far and wide, and all were happy to receive them. English version: Chapter Thirteen: The Story of the Woman of Nata The Buddha, having departed from Kapilavastu with twelve hundred and fifty monks, passed through the territory of the Vajji kingdom, converting the people, and arrived at Vaishali, reaching the Nata Grove. In the city, there was a woman named Avana-harali, who, upon hearing of the Buddha's arrival to teach, was overjoyed. She immediately dressed up and went out with five hundred women. The Buddha instructed the monks, 'Focus your minds and lower your heads, do not look around carelessly. What disturbs people can only be controlled by the Way. Restrain your emotions and examine your hearts; the wise can surely do this. Now, there is a woman named Avana-harali, who, along with five hundred women, wishes to hear the Dharma. Each of you must guard your pure conduct and hold onto it without letting go.' The monks respectfully accepted the teachings. English version: Avana-harali arrived at the gate, got out of her carriage, placed her hands together at her chest, lowered her head, and walked straight forward. She bowed her head to the Buddha and then retreated to the women's position to sit. The World Honored One said to her, 'The body does not last long, beauty does not stay fresh, life passes like the wind, youth will surely fade. Do not rely on your appearance and engage in impure conduct. The world is deluded, and misfortune arises from this. The three evil paths are full of hardship, and the wise can avoid them.' Upon hearing the Buddha's words, the woman's heart was freed from desire, and she generated the intention for the path, taking refuge in the Three Jewels. Then, Avana-harali retreated and said to the Buddha, 'Not because I am a woman should I be looked down upon, I am able to hear the Dharma. I wish that the Tathagata would condescend to come tomorrow, along with the monastic community, to accept the simple meal I have prepared.' The Buddha remained silent, indicating his acceptance. Avana-harali rose, bowed her head in reverence, and happily departed. English version: At this time, there were five hundred sons of elders in the city who, upon hearing that the Buddha had come to teach and was staying in the Nata Grove, all went together to listen to the Buddha's teachings. Their carriages and attire were colorful and dazzling. They left the city and went to the grove. The people followed the carriages, and all was quiet and orderly. They arrived at the gate, got out of their carriages, placed their hands together, and walked straight forward. They bowed and expressed their intentions, then retreated to the men's position to sit.
。佛告族姓子：「榮位尊豪，快樂如意，皆是前世福德所致；今復見佛，功德增益。」諸長者子，歡喜退坐，長跪請佛：「明日屈尊，哀臨蔬食。」佛便告曰：「已先受請，佛不二諾。」諸長者子復白佛言：「不審請主姓字是誰？」佛言：「向受阿凡和利請，明日當往。」長者子白佛：「此是國民，豈得在先？」佛告族姓子：「如來慈普，不問尊卑。」諸長者子，前禮佛足，辭退還家。
過告阿凡和利語曰：「佛者至尊，用一切故，來化吾國。飯佛及僧，吾等應先，男尊女卑，卿當在後，慎勿供辦，故來相語。」女白長者子：「無以豪強威力加弱也！今乞四事，若見惠者，不敢在先。何謂四事？一者乞令我心保善莫移、二者乞令我命保在莫亡、三者乞令財物保在無滅、四者乞令世尊常住教授，莫詣余國。」即謂女曰：「善心叵保，命亦如是，非吾能辦。」便相謂言：「此女福人，先得飯佛。」乃覺非常，甚可喜樂。
中有年少，恥甚出后，當共固之，便敕市監，罷不作市。阿凡和利遣婢市買，了無所得。還視庫藏，眾膳備具，唯乏薪炭，行求不得。出庫㲲布，香油灌之，以供飯具。明日至時，遣使白佛。城門復閉，使還白言：「城門不開。」知是諸長者子所作，女自念言：「法應遣使表白供辦，云何得通？」便告鸚鵡：「汝行白佛。」鸚鵡受敕，飛出其家，諸長者子輩，舉弓射之。奉使請佛，威神所接，箭化作華，便詣佛所。飛住虛空，白佛言：「眾嚴畢辦，唯愿枉尊
佛陀告訴這些貴族子弟：『你們的榮華富貴、快樂如意，都是前世積德所致；如今又能見到佛陀，功德更是增進。』眾位長者子聽后，歡喜地退回座位，長跪請求佛陀：『明日請您屈尊，光臨享用我們的素食。』佛陀便告訴他們：『我已經接受了邀請，佛陀不會有第二個承諾。』眾位長者子又問佛陀：『不知邀請您的人姓甚名誰？』佛陀說：『我已接受了阿凡和利的邀請，明日將前往。』長者子們對佛陀說：『此人是我們的國民，怎能在我們之前？』佛陀告訴這些貴族子弟：『如來的慈悲是普遍的，不分尊卑。』眾位長者子，上前禮拜佛足，告辭退回各自家中。 他們轉而告訴阿凡和利說：『佛陀是至尊，爲了教化我們國家而來。供養佛陀和僧眾，我們理應優先，男子尊貴女子卑微，你應該在後，切勿準備供養，特來告知。』女子對長者子們說：『不要用你們的權勢來欺壓弱小！現在我請求四件事，如果你們能答應，我不敢在你們之前。這四件事是什麼呢？一是請求讓我心存善念永不改變；二是請求讓我生命長存永不消亡；三是請求讓我財物常在永不滅失；四是請求讓世尊常住此地教化，不要前往其他國家。』長者子們對女子說：『善心難以保持，生命也是如此，這不是我們能辦到的。』他們互相說道：『這女子真是個有福之人，竟然先得到了供養佛陀的機會。』他們感到非常驚訝，非常高興。 其中有位年輕人，感到羞愧自己落後，應當共同阻止她，便命令市場主管，停止市場交易。阿凡和利派婢女去市場購買，卻一無所獲。她回到庫房檢視，各種食物都已備好，唯獨缺少柴火，四處尋找也找不到。她便拿出庫房裡的布匹，用香油浸泡，用來作為供飯的燃料。第二天到了吃飯的時間，她派使者去稟告佛陀。城門卻緊閉著，使者回來稟告說：『城門打不開。』她知道是那些長者子們所為，女子心想：『按照規矩應該派使者稟告供養已備好，如何才能通報呢？』她便告訴鸚鵡：『你飛去稟告佛陀。』鸚鵡接受命令，飛出家門，那些長者子們，舉起弓箭射它。奉命請佛的鸚鵡，受到佛陀威神加持，箭都化作了鮮花，鸚鵡便飛到了佛陀那裡。它停留在空中，稟告佛陀說：『一切都已準備妥當，只願您能屈尊光臨。』
The Buddha told the noble sons, 'Your glory, wealth, happiness, and contentment are all due to the merits you accumulated in your past lives. Now, seeing the Buddha again will further increase your merits.' The elder sons, delighted, retreated to their seats and knelt, requesting the Buddha, 'Please condescend to grace us with your presence for a vegetarian meal tomorrow.' The Buddha then told them, 'I have already accepted an invitation; the Buddha does not make two promises.' The elder sons then asked the Buddha, 'May we know the name of the one who invited you?' The Buddha said, 'I have accepted the invitation of Avana and Li, and I will go there tomorrow.' The elder sons said to the Buddha, 'This person is our citizen; how can she be before us?' The Buddha told the noble sons, 'The Tathagata's compassion is universal, not distinguishing between the noble and the humble.' The elder sons bowed at the Buddha's feet, took their leave, and returned to their homes. They then told Avana and Li, 'The Buddha is the most honored, and he has come to transform our country. We should be the first to offer food to the Buddha and the Sangha. Men are honored, and women are humble; you should be after us. Do not prepare any offerings; we have come to tell you this.' The woman said to the elder sons, 'Do not use your power to oppress the weak! Now, I request four things. If you grant them, I will not dare to be before you. What are these four things? First, I request that my mind remains good and never changes. Second, I request that my life remains and never perishes. Third, I request that my wealth remains and never disappears. Fourth, I request that the World Honored One stays here to teach and does not go to other countries.' The elder sons said to the woman, 'A good mind is difficult to maintain, and life is also like that; we cannot do this.' They said to each other, 'This woman is truly blessed; she has obtained the opportunity to offer food to the Buddha first.' They were very surprised and very happy. Among them, a young man was ashamed of being behind and thought they should stop her together. He ordered the market supervisor to stop the market. Avana and Li sent a maid to the market to buy things, but she found nothing. She returned to the storeroom and saw that all kinds of food were prepared, but only firewood was lacking. She could not find any. She took out the cloth from the storeroom, soaked it in fragrant oil, and used it as fuel for the meal. The next day, when it was time for the meal, she sent a messenger to inform the Buddha. However, the city gate was closed. The messenger returned and reported, 'The city gate cannot be opened.' She knew that it was the elder sons who had done this. The woman thought, 'According to the rules, a messenger should be sent to report that the offerings are ready. How can I get through?' She then told her parrot, 'Fly and inform the Buddha.' The parrot accepted the order and flew out of the house. The elder sons raised their bows and shot at it. The parrot, who was sent to invite the Buddha, was protected by the Buddha's divine power, and the arrows turned into flowers. The parrot then flew to the Buddha. It hovered in the air and reported to the Buddha, 'Everything is ready; we only wish that you would condescend to come.'
。」於時眾祐，法導威儀，足蹈門閫，天地震動，龍雨淹塵，天樂下從，諸音樂器自然而鳴。佛坐飯竟，行澡水畢，為說經法。五百長者子、阿凡和利及五百女人，逮得法眼，皆受五戒已。佛與比丘僧，還詣奈氏園，一切歡喜，無不樂聞。
尼揵問疑品第十四
佛從維耶離，與千二百五十比丘僧及千優婆塞俱，詣那難陀國、波和離國。是時國內奉事六師，迷於邪行。城中有豪長者，字阿夷拔提弗，奉事尼揵，精勤第一。聞佛來顧，往詣尼揵所，禮拜如常。尼揵問曰：「卿聞瞿曇來至此不？」對曰：「已聞。」尼揵語曰：「汝往難沙門瞿曇一事，當令如噎。」拔提弗言：「何謂一事乃令不對乎？」曰：「汝難瞿曇：『吾聞沙門，咒愿一切，普得飽滿；猥將大眾，來適饑國，費損人食，此大無益。』」
拔提弗受命而退，即詣佛所，瞻睹神德威相赫然，弟子法儀恂恂洋洋，敬心踴躍拱袖進前，直揖卻坐，而白佛言：「欲請一事，愿蒙授解。」佛言：「恣所欲聞。」拔提弗言：「伏聞瞿曇，饒益一切，令得安隱。而將大眾，顧臨饑國，減損民食，費而無益。」佛告阿夷拔提弗言：「吾從九十一劫以來，未聞勸人為福損而無益也！吾聞尊貴富樂本起佈施，未有唐捐費而不報也！人行仁義，現世稱傳，后得生天，勸善代喜，福祐隨身。」又告長者：「財有八危，損而無益
於是眾人得到庇佑，佛法的引導威嚴莊重，腳步踏過門檻時，天地震動，龍降雨水淹沒塵土，天樂從天而降，各種樂器自然鳴響。佛陀用完餐后，洗漱完畢，便為大家講經說法。五百位長者的兒子、阿凡和利以及五百位女子，都獲得了法眼，並受了五戒。佛陀與比丘僧團一起，返回奈氏園，大家都非常歡喜，沒有不樂意聽聞佛法的。 尼揵問疑品第十四 佛陀從維耶離出發，與一千二百五十位比丘僧和一千位優婆塞一起，前往那難陀國和波和離國。當時，國內的人們信奉六師，沉迷於邪門歪道。城中有一位富有的長者，名叫阿夷拔提弗，他信奉尼揵，非常精進。他聽說佛陀來了，便去拜見尼揵，像往常一樣行禮。尼揵問道：『你聽說瞿曇來到這裡了嗎？』他回答說：『已經聽說了。』尼揵說：『你去找沙門瞿曇，用一件事難住他，讓他啞口無言。』拔提弗說：『什麼事能讓他無法回答呢？』尼揵說：『你問瞿曇：『我聽說沙門，祝願一切眾生都能飽足；卻帶領大眾，來到饑荒的國家，耗費人們的食物，這實在沒有好處。』 拔提弗接受命令後退下，立即前往佛陀所在之處，看到佛陀神聖的德行和威嚴的相貌，弟子們莊重恭敬，內心敬畏之情油然而生，他拱手向前，直接行禮後坐下，對佛陀說：『我想請教一件事，希望您能解答。』佛陀說：『你想問什麼就問吧。』拔提弗說：『我聽說瞿曇，利益一切眾生，使他們得到安穩。卻帶領大眾，來到饑荒的國家，減少人們的食物，耗費而沒有好處。』佛陀告訴阿夷拔提弗說：『我從九十一劫以來，從未聽說勸人行善反而沒有好處的！我聽說尊貴富樂的根本在於佈施，沒有白白耗費而沒有回報的！人行仁義，現世就會被稱讚傳頌，死後還能昇天，勸人行善，隨喜功德，福報就會伴隨自身。』又告訴長者：『財富有八種危險，耗費而沒有好處
Then the multitude was blessed, the Dharma's guidance was majestic, and as footsteps crossed the threshold, the earth and sky shook, dragons rained down, and heavenly music descended, with various instruments playing naturally. After the Buddha finished his meal and washed, he expounded the Dharma. Five hundred sons of elders, Avana and Li, and five hundred women, all attained the Dharma Eye and received the five precepts. The Buddha, along with the monastic community, returned to the Garden of Nai, and everyone was joyful, eager to hear the Dharma. Chapter Fourteen: Nigan's Doubts The Buddha departed from Viyali, accompanied by twelve hundred and fifty monks and one thousand lay followers, and went to the countries of Nanda and Pava. At that time, the people of the country served the six teachers,迷於邪行. There was a wealthy elder in the city named Ajibhadraputra, who served Nigan and was very diligent. Upon hearing of the Buddha's arrival, he went to see Nigan and bowed as usual. Nigan asked, 'Have you heard that Gautama has come here?' He replied, 'I have heard.' Nigan said, 'Go and challenge the Shramana Gautama with one question that will leave him speechless.' Bhadraputra said, 'What question could possibly make him unable to answer?' Nigan said, 'Ask Gautama: 'I have heard that the Shramana wishes for all beings to be full; yet he leads a large group to a famine-stricken country, wasting people's food, which is of no benefit.' Bhadraputra accepted the order and withdrew, immediately going to where the Buddha was. Seeing the Buddha's divine virtue and majestic appearance, and the disciples' solemn and respectful demeanor, his heart filled with reverence. He bowed and sat down, saying to the Buddha, 'I wish to ask one question, and I hope you will explain it.' The Buddha said, 'Ask whatever you wish to know.' Bhadraputra said, 'I have heard that Gautama benefits all beings, bringing them peace. Yet you lead a large group to a famine-stricken country, reducing people's food, which is wasteful and of no benefit.' The Buddha told Ajibhadraputra, 'Since ninety-one kalpas ago, I have never heard of encouraging people to do good being without benefit! I have heard that the root of nobility and wealth lies in giving, and there is no waste without reward! When people practice benevolence and righteousness, they are praised in this life and ascend to heaven after death. Encouraging good deeds and rejoicing in merit brings blessings that follow one's self.' He also told the elder, 'Wealth has eight dangers, wasteful and without benefit.'
。何謂為八？一者為官所沒、二者盜賊劫奪、三者火起不覺、四者水所沒溺、五者怨家債主橫見奪取、六者田農不修、七者賈作不知便利、八者惡子博掩用度無道。如是八事，至危難保，八禍當至，非力所制。是故，如來以此因緣，勸人佈施，安置福田，深堅難動，水火盜賊，不復得害，壽終生天，衣食自然。」佛告長者：「真言至要，化世愚惑，若不信者，自毀人本，墜墮三塗。若能覺識，改聞易行，遷神無為，所向分明。」
阿夷拔提弗聞佛說法，情喜內定，退坐自陳：「愚癡積惑，未識正真，所質非法，實非鄙意。尼揵所遣，奉使不遜，愿佛垂恩，原恕罪咎。」佛言：「汝能自覺，此福無量。」長者歡喜復白佛言：「情闇難悟，欲問所疑。」佛言：「隨意所問，今當爲汝事事分別。」長者問曰：「伏聞如來慈等普救，不審法教偏駁不等，有得道者、有不得者？抱疑日久，愿尊開蒙。」佛言：「善哉問也！諦聽諦受。譬如農夫，宿有二業：一田業高燥肥沃、二田業下濕瘠薄。于春和時，等力興功，下種應節，耘除草穢。至秋獲實，斗斛懸殊。」佛告長者：「人功不偏，所收不等者，地厚薄故也。人聞吾法，信受奉行，如意所得。喻如沃田，所收無數。今比丘、比丘尼、優婆塞、優婆夷者是也！隨意入深，神通無礙，人聞道言，背而不信。喻如下田沒溺不生，今六師尼揵等是也！」
世尊又曰：「譬如有人，持器取水，一器完牢，二者穿壞。若用受水，完者恒滿，穿者漏盡
現代漢語譯本：什麼是八種損失？第一種是財產被官府沒收，第二種是被盜賊搶劫，第三種是發生火災卻沒察覺，第四種是被水淹沒溺死，第五種是被仇家債主強行奪取，第六種是田地荒廢不耕種，第七種是經商不瞭解便利之道，第八種是惡劣的兒子賭博揮霍無度。像這八種情況，都非常危險難以保全，八種災禍降臨，不是人力所能控制的。因此，如來佛以此因緣，勸人佈施，安置福田，使其深厚堅固難以動搖，水火盜賊，不再能加害，壽命終結后升入天界，衣食自然豐足。'佛告訴長者：'真言至關重要，可以教化世間的愚昧迷惑，如果不相信，就是自毀根本，墮入三惡道。如果能夠覺悟認識，改變聽聞的錯誤，實踐正確的行為，就能使精神進入無為的境界，所向都清晰明白。' 阿夷拔提弗聽聞佛陀說法，內心歡喜安定，退坐后自我陳述：'我愚癡積累迷惑，不認識真正的道理，之前所堅持的都是不正確的，實在不是我的本意。是尼犍派我來的，奉命行事不恭敬，希望佛陀垂恩，原諒我的罪過。'佛說：'你能夠自覺，這個福報是無量的。'長者歡喜地再次對佛說：'我的心智昏暗難以領悟，想請教一些疑惑。'佛說：'隨意發問，我現在將為你一一解答。'長者問道：'我聽說如來慈悲平等普度眾生，但不知道佛法教義是否有所偏頗不平等，有的人能夠得道，有的人卻不能？我疑惑很久了，希望您能為我開解。'佛說：'問得好！仔細聽，認真接受。譬如農夫，先前有兩種田地：一種田地高而乾燥肥沃，另一種田地低窪潮濕貧瘠。在春季和暖的時候，用同樣的力氣耕作，按時播種，除掉雜草。到了秋天收穫果實，產量卻相差懸殊。'佛告訴長者：'人的努力沒有偏頗，但收穫卻不相同，是因為土地的肥沃程度不同。人們聽聞我的佛法，相信並奉行，就能如願以償。就像肥沃的田地，收穫無數。現在的比丘、比丘尼、優婆塞、優婆夷就是這樣！他們隨意深入佛法，神通無礙。人們聽聞佛法，卻背離而不相信。就像低窪的田地被水淹沒無法生長，現在的六師尼犍等人就是這樣！' 世尊又說：'譬如有人，拿著器皿取水，一個器皿完好牢固，另一個器皿破損。如果用來盛水，完好的器皿總是能裝滿，破損的器皿則會漏光。'
English version: What are the eight losses? The first is property confiscated by the government, the second is robbery by thieves, the third is a fire breaking out unnoticed, the fourth is drowning in water, the fifth is forceful seizure by vengeful creditors, the sixth is neglecting farmland, the seventh is not understanding the convenience of business, and the eighth is a wicked son gambling and squandering without restraint. These eight situations are all very dangerous and difficult to protect against; these eight calamities will come, and they are beyond human control. Therefore, the Tathagata, due to these causes, encourages people to give alms, establish fields of merit, making them deep and firm, difficult to move, so that fire, water, and thieves can no longer harm them. When their lives end, they will be reborn in heaven, with natural abundance of food and clothing. 'The Buddha told the elder, 'The true words are essential for teaching the foolish and deluded in the world. If they do not believe, they are destroying their own roots and will fall into the three evil paths. If they can awaken and recognize, change their wrong beliefs, and practice correct actions, they can enter the realm of non-action, and their direction will be clear.' Ajibhadra heard the Buddha's teachings, his heart was joyful and settled. He retreated and sat down, then confessed, 'I have accumulated foolishness and delusion, not knowing the true principles. What I previously held was incorrect, and it was not my true intention. I was sent by the Nigranthas, and my actions were disrespectful. I hope the Buddha will show mercy and forgive my sins.' The Buddha said, 'Your self-awareness is a boundless blessing.' The elder joyfully spoke to the Buddha again, 'My mind is clouded and difficult to understand, and I wish to ask about some doubts.' The Buddha said, 'Ask whatever you wish, and I will explain everything to you.' The elder asked, 'I have heard that the Tathagata's compassion is equal and universal, but I wonder if the Dharma teachings are biased or unequal, with some attaining enlightenment and others not? I have been doubtful for a long time, and I hope you can enlighten me.' The Buddha said, 'Well asked! Listen carefully and receive attentively. For example, a farmer has two fields: one is high, dry, and fertile, and the other is low, wet, and barren. In the warm spring, they work with equal effort, sow seeds at the right time, and remove weeds. When autumn comes, the harvest is vastly different.' The Buddha told the elder, 'The human effort is not biased, but the harvest is different because of the varying fertility of the land. People who hear my Dharma, believe, and practice it will achieve their wishes. It is like fertile land, yielding countless harvests. The present bhikkhus, bhikkhunis, upasakas, and upasikas are like this! They delve deeply into the Dharma at will, and their spiritual powers are unobstructed. People who hear the Dharma but turn away and do not believe are like low-lying land that is flooded and cannot grow. The present six teachers and Nigranthas are like this!' The World Honored One also said, 'For example, someone is holding containers to fetch water. One container is intact and sturdy, while the other is broken. If they are used to hold water, the intact one will always be full, while the broken one will leak out completely.'
。人聞道教，精進修勤，奉戒不違，嚴敕身口，喻如完器，所受無限。人聞道法，不受不信，加行謗毀，忘失人本，還入惡道，喻如穿器，無所盛貯。」佛告長者：「宿命善行，乃得見佛，雖復尊豪然不通道者，譬如狂華，落不成實。」
拔提弗心喜稱善：「真言感神，所說至誠。」便發無上正真道意，受戒而退。國內一切皆發道意，六師邪術一皆毀廢，天人龍鬼宣明法聲。
佛食馬麥品第十三
於時佛從波和離國，與千二百五十比丘俱，還祇樹給孤獨園。是時舍衛國界中間，有郡名隨蘭然，有婆羅門名阿祇達，多智明慧，居富無比。往詣阿難祁祁家，論議事訖，問須達曰：「今此都下，頗有神人可師宗者不？」須達答曰：「子未聞乎？釋種王子，出家為道，道成號佛，身色相好，非世所見。法戒雅正，照除心垢，神通明達，知眾生原。諸天龍神，莫不奉承，每說法言，精義入神，非吾螢燭所能宣陳。」阿耆達聞佛聖德，五情內慘，即問曰：「佛今所在可得見不？」答曰：「近在祇洹，開廣真言。」
明日阿祇達往詣祇洹，入門見佛，威神光明，敬心內發，前禮佛足，卻坐一面。佛為說法，歡喜踴躍，即便退席，請佛及比丘僧，垂化照臨，一時三月。佛以神旨，知往古因緣，默然受請。阿耆達，得佛許可，辭退還國。於是阿耆達，還家嚴供極世珍美。
是日世尊與五百比丘僧，往詣隨蘭然。時阿耆達，天魔迷惑，耽荒五欲：一者寶飾、二者女樂、三者衣食、四者榮利、五者色慾
現代漢語譯本：人們聽聞佛法教誨，便會精進修行，勤勉不懈，遵守戒律而不違背，嚴格約束自己的身口意，這就像一個完好的器皿，能夠容納無限的法益。而有些人聽聞佛法，卻不接受也不相信，反而加以誹謗詆譭，忘記了做人的根本，最終還會墮入惡道，這就像一個破損的器皿，什麼都盛不住。』佛陀告訴長者：『前世的善行，才能使你今生得見佛陀，即使你地位尊貴、富有，卻不相信佛法，就如同虛幻的花朵，不能結出真實的果實。』 拔提弗聽后，心中歡喜，稱讚說：『佛陀的真言能夠感化神靈，所說的話真實誠懇。』於是他發起了無上正等正覺的道心，受持戒律後退下。國內所有的人都發起了道心，六師外道的邪術全部被廢除，天人龍鬼都宣揚佛法的聲音。 佛食馬麥品第十三 當時，佛陀從波和離國，與一千二百五十位比丘一起，返回祇樹給孤獨園。這時，在舍衛國境內，有一個郡名叫隨蘭然，有一位婆羅門名叫阿耆達，他智慧超群，聰明過人，家境無比富裕。他前往阿難祁祁家，商議事情完畢后，問須達說：『現在這個都城裡，有沒有可以作為老師或宗仰的神人呢？』須達回答說：『你沒聽說嗎？釋迦族的王子，出家修行，最終得道成佛，他的身形相貌莊嚴美好，不是世俗所能見到的。他的法戒純正，能夠照亮並清除心中的污垢，神通廣大，明瞭眾生的根源。諸天龍神，沒有不恭敬奉承的，他所說的法義，精深微妙，不是我這螢火蟲般的光芒所能宣揚的。』阿耆達聽聞佛陀的聖德，內心感到震驚，立即問道：『佛陀現在在哪裡，可以見到他嗎？』須達回答說：『他最近在祇洹，宣講真理。』 第二天，阿耆達前往祇洹，入門見到佛陀，佛陀的威嚴和光明，使他內心生起敬畏之心，他上前禮拜佛足，然後退坐在一旁。佛陀為他說法，他聽后歡喜踴躍，隨即起身告退，邀請佛陀和比丘僧眾，慈悲降臨，接受供養三個月。佛陀以神通智慧，知道他過去世的因緣，默然接受了邀請。阿耆達得到佛陀的允許，辭退返回自己的國家。於是，阿耆達回到家中，準備了極其豐盛的供養。 這天，世尊帶領五百比丘僧，前往隨蘭然。這時，阿耆達被天魔迷惑，沉溺於五欲之中：一者寶飾、二者女樂、三者衣食、四者榮利、五者**
English version: 'People who hear the teachings of the Dharma will diligently cultivate themselves, be assiduous and unremitting, observe the precepts without violation, and strictly control their body, speech, and mind. This is like a perfect vessel that can hold limitless benefits of the Dharma. However, some people who hear the Dharma do not accept or believe it, but instead slander and defame it, forgetting the fundamental principles of being human, and will eventually fall into evil paths. This is like a broken vessel that cannot hold anything.' The Buddha told the elder, 'Past good deeds enable you to see the Buddha in this life. Even if you are noble and wealthy, if you do not believe in the Dharma, you are like an illusory flower that cannot bear real fruit.' Bhadraka was delighted and praised, saying, 'The Buddha's true words can move the spirits, and what he says is sincere and truthful.' He then generated the aspiration for the unsurpassed, true, and perfect enlightenment, received the precepts, and withdrew. Everyone in the country generated the aspiration for enlightenment, the heretical arts of the six teachers were all abolished, and the voices of gods, dragons, and spirits proclaiming the Dharma resounded. Chapter Thirteen: The Buddha Eats Horse Barley At that time, the Buddha, along with 1,250 bhikkhus, returned from the country of Pavari to the Jeta Grove in the Garden of Anathapindika. At that time, in the territory of Sravasti, there was a district called Suiran, where a Brahmin named Agidatta lived. He was very intelligent and wise, and his family was incomparably wealthy. He went to Ananda Kiki's house, and after discussing matters, he asked Sudatta, 'Is there any divine person in this city who can be revered as a teacher or master?' Sudatta replied, 'Have you not heard? The prince of the Shakya clan renounced his home to practice the Way, and finally attained Buddhahood. His physical appearance is majestic and beautiful, not like anything seen in the world. His Dharma and precepts are pure and correct, able to illuminate and remove the defilements of the mind. His spiritual powers are vast and clear, and he knows the origins of all beings. Gods and dragons all respectfully serve him. The Dharma he speaks is profound and subtle, and it is beyond my firefly-like light to proclaim.' Agidatta was shocked upon hearing of the Buddha's virtues and immediately asked, 'Where is the Buddha now? Can I see him?' Sudatta replied, 'He is recently in Jeta Grove, expounding the true teachings.' The next day, Agidatta went to Jeta Grove. Upon entering, he saw the Buddha, whose majestic presence and light filled him with reverence. He prostrated at the Buddha's feet and then sat to one side. The Buddha expounded the Dharma for him, and he was filled with joy and elation. He then rose and invited the Buddha and the assembly of bhikkhus to come and accept his offerings for three months. The Buddha, with his divine wisdom, knew the causes and conditions from his past lives and silently accepted the invitation. Agidatta, having received the Buddha's permission, took his leave and returned to his country. There, Agidatta prepared extremely lavish offerings at his home. On that day, the World Honored One, along with five hundred bhikkhus, went to Suiran. At this time, Agidatta was deluded by Mara and indulged in the five desires: first, precious ornaments; second, the pleasures of women; third, food and clothing; fourth, glory and profit; fifth, **
。退入後堂，告敕門士：「不得通客，一時三月，不問尊卑，須吾有教。」如來到門，閉而不通，便止舍邊大叢樹下。佛告比丘僧：「此郡既饑，人不好道，各各自便，隨利分衛。」舍利弗受敕，獨升忉利天上，日食自然。眾僧分衛，三日空還。時有馬師，減麥飯佛及比丘僧。阿難已得其麥，以缽受之，心用悲疾曰：「諸天名味，國王供膳，每謂其味，不可尊口。今得此麥，甚為粗惡。何忍持此供養佛乎？」持所得麥，造一老母：「佛者至尊，法御上聖，今欲飯佛，請母熟之，功德無量。」母答阿難：「吾今匆務，不能得為。」比居一母，聞嘆佛尊，馳出求索。阿難授之，即時令熟。佛食咒愿，阿難心結，佛欲解之：「餘飯施與，百味香美，非世所有。」阿難意解曰：「如來妙德，不可思議。」
是時世尊欲詣拔耆國，先使阿難往告阿耆達。阿難受教，即便往告。阿耆達見阿難來，意猶未悟，即問阿難：「如來今為所在？」阿難報曰：「世尊在此，爾來三月。前受卿請，尊無二言，一時已竟，告別當去。」阿耆達聞佛垂化，乃無供養，悲怖交至，即馳詣佛，頭面作禮，而自陳言：「愚癡罪覆，違失言信。愿佛慈悲，恕原其重。」佛告梵志：「明汝至心。」阿耆達歡喜前白佛言：「愿留七日，得敘供養。」佛以歲至，即便可之。時日舍利弗，從天來下，歲節已過，當詣拔耆國。阿耆達取供養余具，遍散道中，欲令佛蹈上而過。佛告梵志：「飯具米糧，是應食啖，不宜足蹈
退到後堂，告訴守門人：『不許接待客人，時間為三個月，不論地位高低，都要等我的指示。』如來佛祖來到門前，門關著不讓進，便在房舍旁邊的大樹下停了下來。佛祖告訴眾比丘僧：『這個地方鬧饑荒，人們不喜歡佛法，你們各自方便，隨緣乞食。』舍利弗接受命令，獨自升到忉利天，每天吃天然的食物。眾僧出去乞食，三天都空手而回。當時有個馬師，減少了給佛祖和比丘僧的麥飯。阿難得到了麥飯，用缽接住，心中悲傷地說：『諸天享用美味，國王供應膳食，都認為味道極好，不適合佛祖食用。現在得到這些麥飯，非常粗糙難以下嚥。怎麼忍心用這些來供養佛祖呢？』他拿著得到的麥飯，找到一位老婦人：『佛祖是至高無上的，佛法是至上的聖法，現在想用飯供養佛祖，請您把麥飯煮熟，功德無量。』老婦人回答阿難：『我現在很忙，沒時間做。』旁邊一位老婦人，聽到讚歎佛祖的尊貴，跑出來請求幫忙。阿難把麥飯給了她，她立刻煮熟了。佛祖吃完飯後唸誦祝願，阿難心中疑惑，佛祖想解開他的疑惑：『剩下的飯施捨出去，會變成百味香甜，不是世間所有的。』阿難明白后說：『如來的美德，真是不可思議。』 這時，世尊想去拔耆國，先派阿難去告訴阿耆達。阿難接受命令，立刻前去告知。阿耆達見到阿難來，心中仍然沒有領悟，就問阿難：『如來現在在哪裡？』阿難回答說：『世尊在這裡，已經三個月了。之前接受了您的邀請，沒有二話，時間到了，告別要離開了。』阿耆達聽說佛祖要來教化，自己卻沒有供養，悲傷恐懼交加，立刻跑到佛祖面前，磕頭行禮，並自己陳述說：『我愚癡罪過深重，違背了諾言。希望佛祖慈悲，原諒我的罪過。』佛祖告訴梵志：『表明你的真心。』阿耆達高興地向前對佛祖說：『希望您能留七天，讓我能供養您。』佛祖因為年節將至，就答應了他。當時舍利弗從天上下來，年節已經過了，應該去拔耆國。阿耆達拿出供養剩下的東西，撒在道路上，想讓佛祖踩著走過去。佛祖告訴梵志：『飯食米糧，是應該吃的，不應該用腳踩。』
He retreated to the inner hall and instructed the gatekeeper: 'Do not admit any guests for three months, regardless of their status, unless I give specific instructions.' When the Tathagata arrived at the gate, it was closed, so he stopped under a large tree beside the dwelling. The Buddha told the monks: 'This region is experiencing famine, and people are not interested in the Dharma. Each of you should go your own way and beg for alms as you see fit.' Shariputra accepted the order and ascended alone to the Trayastrimsa Heaven, where he ate natural food daily. The monks went out to beg for alms, but returned empty-handed for three days. At that time, a horse trainer reduced the amount of barley meal given to the Buddha and the monks. Ananda received the barley meal, took it in his bowl, and said with sorrow: 'The gods enjoy delicacies, and the king provides fine meals, which are considered too good for the Buddha. Now, we have received this barley meal, which is very coarse and difficult to swallow. How can I bear to offer this to the Buddha?' He took the barley meal and went to an old woman: 'The Buddha is the most revered, and the Dharma is the supreme teaching. I wish to offer this meal to the Buddha. Please cook it for me, and you will gain immeasurable merit.' The old woman replied to Ananda: 'I am busy now and cannot do it.' Another old woman nearby, hearing the praise of the Buddha's greatness, rushed out to offer her help. Ananda gave her the barley meal, and she cooked it immediately. After the Buddha ate, he recited blessings. Ananda had doubts in his heart, and the Buddha wanted to resolve them: 'The remaining food, if given away, will become a hundred delicious flavors, unlike anything in this world.' Ananda understood and said: 'The Tathagata's virtues are truly inconceivable.' At this time, the World Honored One wished to go to the Vajji country and first sent Ananda to inform Ajita. Ananda accepted the order and went to inform him. When Ajita saw Ananda coming, he still had not understood and asked Ananda: 'Where is the Tathagata now?' Ananda replied: 'The World Honored One has been here for three months. He accepted your invitation before, without any hesitation. Now that the time is up, he is about to depart.' When Ajita heard that the Buddha was coming to teach, but he had not made any offerings, he was filled with sorrow and fear. He immediately rushed to the Buddha, bowed his head in reverence, and confessed: 'My foolishness and sins have covered me, and I have broken my promise. I beg the Buddha's compassion to forgive my grave offense.' The Buddha told the Brahmin: 'Show your sincerity.' Ajita happily stepped forward and said to the Buddha: 'I wish you would stay for seven days so that I can make offerings to you.' The Buddha, because the New Year was approaching, agreed. At that time, Shariputra came down from the heavens. The New Year had passed, and he was supposed to go to the Vajji country. Ajita took the remaining offerings and scattered them on the road, intending for the Buddha to walk on them. The Buddha told the Brahmin: 'Food and grains are meant to be eaten, not to be stepped on.'
。」佛受其施，便為咒愿，而作頌曰：
「外道所修事， 精勤火為最。 學問日益明， 眾義通為最。 人中所歸仰， 遮迦越為最。 江河泉源流， 大海深為最。 眾星列空中， 日月明為最。 佛出於世間， 受施為上最。」
阿耆達心悅結解，逮得法眼凈。國人大小皆發道心，前禮佛足，歡喜而退。
於時阿難承佛威神，知諸比丘心中大疑，因宜白佛：「如來神妙，三達廣照，知眾生念，因緣所趣，不審何故食麥一時？愿佛開化散解眾疑。」佛告諸比丘：「過去久遠，時有大國，名曰盤頭越。時世有王，字曰頻頭。王有太子，名曰維衛，出家學道，道成為佛，猶名維衛。相好威德，諸佛法一，所從比丘六萬二千人俱。時父王飯佛及比丘僧，嚴飾幢幡，極世之珍，城內整頓，煒煒煌煌。時有梵志，清潔德高，從諸弟子，因事入城。顧問眾人：『有何異節？光飾乃爾。』行人答曰：『頻頭王子，得道號佛，今日當來，王及臣民，供養故耳！』道士答言：『世人甚迷，捐棄甘饌，食此人為？如卿所說人者，應食馬麥。』五百弟子，同聲贊善。中有一人而諫師曰：『師言非也！若如彼言，此人德尊，應食天廚。』」
佛告諸比丘：「爾時高行梵志，則吾身是也。五百弟子，今若曹是也。時諫師者，舍利弗是也。吾種此栽，於今始畢。」告諸比丘：「各護心口，慎無放恣，善惡隨人，久而不捨。宜修明行，可從得道
佛陀接受了他的佈施，便為他祝福，並作偈頌說： 『外道所修的法門中，以精勤修火為最上；學問日益精進，以通達眾義為最上；在眾人所歸仰的人中，以轉輪聖王為最上；江河泉水的流淌中，以大海的深邃為最上；眾星排列在空中，以日月的光明為最上；佛陀出現在世間，接受佈施為最上。』 阿耆達心生歡喜，疑惑解開，證得了清凈的法眼。國內大小民眾都發起了修道之心，上前禮拜佛足，歡喜地退下。 這時，阿難承蒙佛陀的威神之力，知道眾比丘心中有很大的疑惑，於是向佛陀稟告說：『如來神妙，通達三明，廣照一切，知道眾生的念頭和因緣所趨，不知為何要吃麥子？愿佛陀開示，解除大家的疑惑。』佛陀告訴眾比丘：『過去很久以前，有一個大國，名叫盤頭越。當時有一位國王，名叫頻頭。國王有一個太子，名叫維衛，出家學道，最終成佛，也叫維衛。他的相好威德，與諸佛相同，跟隨他的比丘有六萬二千人。當時，父王供養佛陀和比丘僧，用極盡世間珍寶裝飾幢幡，城內佈置得輝煌燦爛。當時，有一位梵志，品德高尚，帶著弟子們，因事進入城中。他問眾人：『有什麼特別的節日嗎？為何如此光彩奪目？』行人回答說：『頻頭王子得道成佛，今天將要到來，國王和臣民正在供養他！』道士回答說：『世人真是迷惑，捨棄美味佳餚，供養這個人？如果像你們所說的那樣，這個人應該吃馬麥。』五百弟子，同聲贊同。其中有一人勸諫老師說：『老師說的不對！如果像他們說的那樣，這個人德高望重，應該吃天上的美食。』 佛陀告訴眾比丘：『當時那位高行的梵志，就是我的前身。那五百弟子，就是你們的前身。當時勸諫老師的那個人，就是舍利弗。我種下的這個因，今天才算結果。』佛陀告誡眾比丘：『各自守護好自己的心和口，謹慎不要放縱，善惡的報應會跟隨人，很久都不會消失。應該修習光明正大的行為，才能從中得道。』
The Buddha accepted his offering, then blessed him and spoke a verse: 'Among the practices of non-Buddhists, the most diligent is fire worship; among the advancements of learning, the most profound is understanding all meanings; among those revered by people, the most supreme is the Chakravartin king; among the flows of rivers and springs, the deepest is the ocean; among the stars in the sky, the brightest are the sun and moon; when a Buddha appears in the world, receiving offerings is the most supreme.' Ajita's heart was filled with joy, his doubts were resolved, and he attained the pure Dharma eye. The people of the country, both young and old, all developed the aspiration for the Way, came forward to bow at the Buddha's feet, and joyfully withdrew. At that time, Ananda, empowered by the Buddha's majestic power, knew that the monks had great doubts in their hearts, so he reported to the Buddha, saying: 'The Tathagata is wondrous, possessing the three insights, illuminating all, knowing the thoughts of sentient beings and the direction of their karmic connections. I wonder why you ate barley at that time? May the Buddha enlighten us and dispel our doubts.' The Buddha told the monks: 'In the distant past, there was a great kingdom called Pandu-varta. At that time, there was a king named Pindu. The king had a prince named Viveka, who left home to study the Way and eventually became a Buddha, also named Viveka. His marks and virtues were the same as all Buddhas, and he was accompanied by 62,000 monks. At that time, the father king offered food to the Buddha and the monastic community, decorating banners with the most precious treasures of the world, and the city was arranged in a magnificent manner. At that time, there was a Brahmin, pure and virtuous, who entered the city with his disciples on some business. He asked the people: 'What special festival is it? Why is it so splendid?' The people replied: 'Prince Pindu has attained Buddhahood and will arrive today, so the king and his subjects are making offerings to him!' The Brahmin replied: 'The people of the world are truly deluded, abandoning delicious food to offer it to this person? If he is as you say, this person should eat horse barley.' The five hundred disciples all agreed. One of them advised the teacher, saying: 'Teacher, what you say is not right! If it is as they say, this person is of great virtue and should eat heavenly food.' The Buddha told the monks: 'At that time, that Brahmin of high conduct was my former self. Those five hundred disciples were your former selves. The one who advised the teacher was Sariputra. The seed I planted then has only now come to fruition.' The Buddha admonished the monks: 'Each of you should guard your hearts and mouths, be careful not to be indulgent, the consequences of good and evil will follow people and will not disappear for a long time. You should cultivate bright and righteous conduct, so that you may attain the Way.'
。吾所償對，於此了矣！」
諸比丘，聞經歡喜，受戴奉行
現代漢語譯本：我所要償還的，到這裡就結束了！' 諸位比丘，聽聞佛法后都非常歡喜，接受並遵照奉行。
English version: 'What I had to repay, ends here!' The monks, hearing the scripture, were delighted, accepted it, and practiced accordingly.
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現代漢語譯本 。
English version .