T04n0197_佛說興起行經
大正藏第 04 冊 No. 0197 佛說興起行經
No. 197
佛說興起行經序
所謂崑崙山者，則閻浮利地之中心也。山皆寶石，周匝有五百窟，窟皆黃金，常五百羅漢居之。阿耨大泉，外周圍山，山內平地，泉處其中。泉岸皆黃金，以四獸頭，出水其口。各繞一匝已，還復其方，出投四海。像口所出者，則黃河是也。其泉方各二十五由延，深三厥劣——一厥劣者，七里也。泉中有金臺，臺方一由延，臺上有金蓮華，以七寶為莖。如來將五百羅漢，常以月十五日，于中說戒。因舍利弗問佛十事宿緣，后以十五日時，將本弟子說訖乃止，如是至九。往所以十問而九答者，以木槍之對，人間償之，欲示人宿緣不可逃避故也。又阿耨泉中，非有漏、礙形所可週旋，唯有阿難為如來所接也。所以慇勤告舍利弗者，欲化諸龍故也。
佛說興起行經卷上(一名嚴誡宿緣經，出雜藏)
後漢外國三藏康孟詳譯
聞如是：一時， 佛在摩竭國。 普為眾生故， 止於竹園中。 佛語諸比丘， 及神足羅漢： 「各赍所乞食， 共至阿耨泉。」 路由五姓國， 將諸比丘眾， 于中共乞食
現代漢語譯本 《佛說興起行經》序言中提到，所謂的崑崙山，是閻浮提的中心。山體都是寶石構成，周圍有五百個洞穴，洞穴都是黃金打造，常有五百羅漢居住。阿耨大泉，外圍環繞著山，山內是平地，泉水位於其中。泉岸都是黃金，有四個獸頭，從口中噴出水。水各自環繞一圈后，回到原來的方向，流向四海。像口噴出的水，就是黃河。泉水每個方向都是二十五由延，深三厥劣——一厥劣等於七里。泉中有金臺，金臺每個方向一由延，臺上有金蓮花，花莖由七寶構成。如來帶領五百羅漢，常在每月十五日，在金臺上講戒。因為舍利弗問佛十個關於宿世因緣的問題，後來在十五日時，佛帶著弟子們講完才停止，這樣持續了九次。之所以問十個問題只回答九個，是因為木槍的因果報應，在人間償還，想要以此告訴人們宿世的因緣是無法逃避的。另外，阿耨泉中，不是有漏、有形之物可以隨意進入的，只有阿難被如來接引才能進入。之所以慇勤地告訴舍利弗，是爲了教化諸龍。
《佛說興起行經》捲上（又名《嚴誡宿緣經》，出自《雜藏》） 後漢時期外國三藏康孟詳翻譯
我聽聞是這樣的：一時，佛在摩竭國。 爲了普度眾生，佛停留在竹園中。 佛告訴眾比丘，以及有神通的羅漢： 『各自帶著所乞的食物，一起到阿耨泉。』 路過五姓國，帶領著眾比丘， 一起在那裡乞食。
English version The preface to the 'Buddha Speaks of the Rising Practice Sutra' mentions that Mount Kunlun is the center of Jambudvipa. The mountain is made of gemstones, surrounded by five hundred caves, all made of gold, where five hundred Arhats reside. The Anavatapta Lake is surrounded by mountains, with flat land inside, and the lake is located in the center. The shores of the lake are all gold, with four animal heads spouting water from their mouths. The water circles around once and returns to its original direction, flowing into the four seas. The water from the elephant's mouth is the Yellow River. The lake is twenty-five yojanas in each direction and three kuryas deep—one kurya equals seven li. In the lake, there is a golden platform, one yojana in each direction, with a golden lotus flower on it, its stem made of seven treasures. The Tathagata, with five hundred Arhats, often preaches the precepts on the platform on the fifteenth of each month. Because Shariputra asked the Buddha ten questions about past karmic connections, later on the fifteenth, the Buddha finished speaking with his disciples and stopped, continuing this for nine times. The reason for asking ten questions and only answering nine is because the karmic retribution of the wooden spear is repaid in the human world, to show people that past karmic connections cannot be escaped. Furthermore, the Anavatapta Lake is not a place where those with outflows and forms can freely enter; only Ananda can enter, being guided by the Tathagata. The reason for earnestly telling Shariputra is to transform the dragons.
'Buddha Speaks of the Rising Practice Sutra', Volume 1 (also known as 'Sutra of Strict Admonition of Past Karma', from the 'Miscellaneous Collection') Translated by the foreign Tripitaka master Kang Mengxiang during the Later Han Dynasty
Thus have I heard: At one time, the Buddha was in Magadha. For the sake of all beings, the Buddha stayed in the Bamboo Grove. The Buddha said to the monks and the Arhats with supernatural powers: 'Each of you take the food you have begged for and go together to Anavatapta Lake.' Passing through the five-caste countries, leading the assembly of monks, They begged for food together there.
。 比丘五百人， 以神足飛下， 比丘僧圍繞， 到阿耨大泉， 世尊坐其中。 世尊食已訖， 諸比丘故食。 當於飯食時， 地為大震動。 比丘問世尊： 「此地何為動？」 世尊便為說， 愍此眾生動： 「地獄有罪人， 極行眾逆惡， 鬼神有千人， 斫其兩大肋， 須臾不休息， 斧斤皆燒赤， 斫滿正千歲， 力極乃得斷。」 問：「作何等罪， 乃致此苦痛？ 此肋大爾許， 使地為震動？」 「此本世間人， 恒喜淫他妻， 坐貪色慾故， 又殺清信士。 以是宿緣故， 致得此大身， 鬼神有千人， 恒斫此兩肋。」 世尊說如是， 佛問諸四道： 「汝等作何緣？ 各各可自說。」 神通大弟子， 能繼轉法輪， 智慧舍利弗， 起問於世尊： 「世尊無雙比， 無事不見聞。 世尊先自說， 宿世諸因緣
現代漢語譯本 五百位比丘， 以神通飛降下來，比丘僧眾圍繞著， 到達阿耨大泉，世尊坐在其中。 世尊用過餐后，眾比丘也接著用餐。 當在吃飯的時候，大地發生劇烈震動。 比丘們問世尊：『這地為什麼震動？』 世尊便為他們解說，憐憫這些受苦的眾生： 『地獄裡有罪人，做了極多違逆的惡事， 有千名鬼神，砍他的兩大肋骨， 片刻不停息，斧頭都燒得通紅， 砍滿整整一千年，力氣耗盡才能砍斷。』 問：『做了什麼罪，才導致如此痛苦？ 這肋骨如此巨大，使得大地都為之震動？』 『此人本是世間人，總是喜歡別人的妻子， 因為貪戀的緣故，又殺害了清凈的信士。 因為這些前世的因緣，才導致得到如此巨大的身體， 有千名鬼神，不停地砍他的這兩根肋骨。』 世尊說完這些，佛陀問在場的四眾弟子： 『你們各自做了什麼因緣？都可以自己說說。』 神通廣大的弟子，能夠繼承轉法輪， 智慧第一的舍利弗，起身問世尊： 『世尊無與倫比，沒有什麼事是您不知道不見聞的。 世尊您先自己說說，前世的各種因緣吧』
English version Five hundred bhikkhus, Flew down by supernatural power, surrounded by the bhikkhu sangha, Arrived at Anavatapta Lake, where the World Honored One sat. After the World Honored One had eaten, the bhikkhus also ate. During the meal, the earth shook greatly. The bhikkhus asked the World Honored One: 'Why is the earth shaking?' The World Honored One then explained, pitying these suffering beings: 'In hell, there are sinners who have committed many rebellious evils, There are a thousand demons, chopping at his two great ribs, Without a moment's rest, the axes are all burned red, Chopping for a full thousand years, only then can they be cut when their strength is exhausted.' Asked: 'What sins did he commit to suffer such pain? These ribs are so huge that they cause the earth to shake?' 'This person was originally a worldly person, always liked to commit adultery with other's wives, Because of greed for lust, he also killed pure believers. Because of these past karmic causes, he obtained such a huge body, There are a thousand demons, constantly chopping at his two ribs.' After the World Honored One finished speaking, the Buddha asked the fourfold assembly: 'What karmic causes have you each created? You may each speak for yourselves.' The disciple with great supernatural powers, who can inherit the turning of the Dharma wheel, The wisest Shariputra, rose and asked the World Honored One: 'World Honored One, you are unparalleled, there is nothing you do not know or see. World Honored One, please tell us first about your own past karmic causes.'
。 孫陀生惡謗， 望得其敬事， 無故誹謗尊， 此是何因緣？ 坐奢彌跋提， 此五百比丘， 無故相誹謗， 此是何因緣？ 何為得頭痛？ 誅殺五親時， 諸節皆疼痛； 及患脊背強； 剛木槍刺腳； 調達崖石擲， 堆破腳拇指； 此是何因緣？ 多舌童女人， 帶杅起其腹， 無故來相謗， 在於大眾中； 又在毗蘭邑， 三月食馬麥， 國師梵志請， 此是何因緣？ 在於郁秘地， 苦行足六年， 斷息禪羸瘦， 此是何因緣？」 世尊為演說： 「舍利弗諦聽。 今當盡為說， 先世所行緣。」
佛說孫陀利宿緣經第一
聞如是：
一時佛在阿耨大泉，與大比丘五百人俱，皆是阿羅漢——六通神足，大有名稱，端正姝好，各有眾相，不長、不短、不白、不黑、不肥、不瘦，色猶紅蓮華，皆能伏心意——唯除一比丘，何者？阿難是也。
舍利弗自從華座起，整衣服，偏露右臂，右膝跪蓮華座，向佛叉手，問世尊言：「世尊無事不見、無事不聞、無事不知，世尊無雙比，眾惡滅盡、諸善普備，諸天龍神、帝王、臣民、一切眾生，皆欲度之。世尊今故現有殘緣？愿佛自說此緣，使天人、眾生，聞者開解
現代漢語譯本 孫陀生性喜歡誹謗，卻希望得到別人的尊敬侍奉，無緣無故地誹謗尊者，這是什麼因緣呢？ 在奢彌跋提，這五百位比丘，無緣無故地互相誹謗，這又是什麼因緣呢？ 為什麼會頭痛？在誅殺五位親人時，各個關節都疼痛；以及患上脊背僵硬的毛病；被剛硬的木槍刺傷腳；提婆達多用崖石投擲，砸破了腳拇指；這又是什麼因緣呢？ 多嘴的童女，用木盆頂著肚子，無緣無故地來誹謗我，在大眾之中；又在毗蘭邑，三個月吃馬麥，國師梵志來請，這又是什麼因緣呢？ 在郁秘地方，苦行了六年，斷絕呼吸禪定，身體羸弱消瘦，這又是什麼因緣呢？' 世尊為他們開示說：'舍利弗，仔細聽著。我現在將全部為你們講述，過去世所造的因緣。' 佛說孫陀利宿緣經第一 我聽聞是這樣的： 一時，佛在阿耨大泉，與五百位大比丘在一起，他們都是阿羅漢——具有六神通，神足通，名聲很大，相貌端正美好，各自具有各種殊勝的相，不高不矮，不白不黑，不胖不瘦，膚色如同紅蓮花，都能降伏自己的心意——唯獨除了一位比丘，是誰呢？是阿難。 舍利弗從他的蓮花座上起身，整理好衣服，露出右臂，右膝跪在蓮花座上，向佛合掌，問世尊說：'世尊無所不見、無所不聞、無所不知，世尊是無與倫比的，眾惡都已滅盡、各種善行都已具備，諸天龍神、帝王、臣民、一切眾生，都想被您度化。世尊現在為什麼還有殘餘的因緣呢？希望佛能親自說出這個因緣，讓天人、眾生，聽聞后能夠開悟理解。'
English version Sundara is fond of slander, yet hopes to be respected and served. He slanders the venerable ones for no reason. What is the cause of this? In Shami Bati, these five hundred monks slander each other for no reason. What is the cause of this? Why do I have headaches? When I killed five relatives, all my joints ached; and I suffered from a stiff back; my foot was pierced by a hard wooden spear; Devadatta threw a rock from a cliff, crushing my big toe. What is the cause of this? A talkative young girl, carrying a wooden tub on her belly, slanders me for no reason, in the midst of the assembly; and in the city of Veranja, I ate horse barley for three months, and the national teacher, a Brahmin, invited me. What is the cause of this? In the place of Ukkhe, I practiced asceticism for six years, cutting off my breath in meditation, and my body became weak and emaciated. What is the cause of this?' The World Honored One explained to them: 'Shariputra, listen carefully. I will now tell you everything, the causes and conditions of past lives.' The First Sutra of the Past Life of Sundari, as spoken by the Buddha Thus have I heard: At one time, the Buddha was at the Anavatapta Lake, together with five hundred great monks, all of whom were Arhats—possessing the six supernatural powers, the power of spiritual feet, of great renown, with upright and beautiful appearances, each possessing various auspicious marks, neither tall nor short, neither white nor black, neither fat nor thin, their skin like red lotus flowers, all able to subdue their minds—except for one monk, who was it? It was Ananda. Shariputra rose from his lotus seat, adjusted his robes, bared his right arm, knelt on his right knee on the lotus seat, and with his palms together, asked the World Honored One: 'World Honored One, there is nothing you do not see, nothing you do not hear, nothing you do not know. World Honored One is incomparable, all evils have been extinguished, all good deeds have been accomplished. All gods, dragons, kings, ministers, and all sentient beings, wish to be liberated by you. Why does the World Honored One still have residual karmic connections? May the Buddha personally explain this cause, so that gods, humans, and all sentient beings, upon hearing it, may be enlightened and understand.'
以何因緣，孫陀利來誹謗？以何因緣，坐奢彌跋提被謗，及五百羅漢？以何因緣，世尊頭痛？以何因緣，世尊骨節疼痛？以何因緣，世尊脊背強？以何因緣，剛木刺其腳？以何因緣，地婆達兜以崖石擲？以何因緣，多舌女人，帶杅大眾中，有漏、無漏，前來相誹謗曰：『何以不自說家事，乃為他說為？我今臨產，當須酥油。』以何因緣，于毗蘭邑，與五百比丘食馬麥？以何因緣，在郁秘地，苦行經六年，謂呼當得佛？」
佛語舍利弗：「還復華座。吾當為汝說先世諸因緣。」舍利弗即便還複本座。阿耨大龍王，聞佛當說緣法，踴躍歡喜，即為佛作七寶交露蓋，蓋中雨栴檀、末香，周遍諸座。無數諸天龍、鬼神、干沓和、阿須倫、迦樓羅、甄陀羅、摩休勒，皆來詣佛，叉手作禮，圍繞而立。
佛便為舍利弗說：「往昔過去世，波羅㮈城中，有博戲人，名曰凈眼，巧于歌戲。爾時，有淫女，名曰鹿相，端正姝好，嚴凈無比。時凈眼往至鹿相所，語此女曰：『當共出外，詣樹園中，求於好地，共相娛樂。』女答曰：『可爾。』鹿相便歸，莊嚴衣服，詣凈眼家。凈眼即嚴駕好車，與鹿相共載，出波羅㮈城，至於樹園，共相娛樂。
「經于日夜，凈眼睹其衣服珍妙，便生貪心：『當殺此女，取其衣服。』復念：『殺已，當云何藏之？』時此園中，有辟支佛，名樂無為，去其所止不遠
{ "translations": [ "是什麼因緣，孫陀利會來誹謗？是什麼因緣，奢彌跋提和五百羅漢會遭受誹謗？是什麼因緣，世尊會頭痛？是什麼因緣，世尊會骨節疼痛？是什麼因緣，世尊會脊背僵硬？是什麼因緣，會有剛木刺傷他的腳？是什麼因緣，提婆達多會用崖石投擲？是什麼因緣，多嘴的女人，帶著木盆在大眾中，不論有漏無漏，前來誹謗說：『為什麼不自己說家事，卻為別人說？我現在臨產，需要酥油。』是什麼因緣，在毗蘭邑，與五百比丘吃馬麥？是什麼因緣，在郁秘地，苦行六年，說這樣就能成佛？」 , "佛告訴舍利弗：『回到你的座位上。我將為你講述前世的種種因緣。』舍利弗立刻回到自己的座位。阿耨大龍王，聽到佛要講述因緣法，歡喜踴躍，立即為佛製作了七寶交露蓋，蓋中降下栴檀、末香，遍佈各個座位。無數的天龍、鬼神、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，都來到佛前，合掌作禮，圍繞站立。", "佛便為舍利弗講述：『在過去世，波羅奈城中，有一個賭博的人，名叫凈眼，擅長歌舞表演。當時，有一個妓女，名叫鹿相，容貌端正美麗，莊嚴無比。當時凈眼來到鹿相的住處，對她說：『我們一起出去，到樹園中，找個好地方，一起玩樂。』妓女回答說：『可以。』鹿相便回家，打扮好衣服，來到凈眼的家。凈眼立即準備好華麗的車子，與鹿相一同乘坐，出了波羅奈城，來到樹園，一起玩樂。", "『經過一天一夜，凈眼看到她的衣服珍貴精美，便起了貪心：『我應該殺了這個女人，奪取她的衣服。』又想：『殺了之後，該如何藏匿呢？』當時這個園中，有一位辟支佛，名叫樂無為，離他住的地方不遠。" ], "english_translations": [ "For what reason did Sundari come to slander? For what reason were Sāmāvatī and five hundred Arhats slandered? For what reason did the World-Honored One have a headache? For what reason did the World-Honored One have pain in his joints? For what reason was the World-Honored One's back stiff? For what reason did a piece of hard wood pierce his foot? For what reason did Devadatta throw a rock from a cliff? For what reason did a talkative woman, carrying a tub in the assembly, whether with outflows or without outflows, come to slander, saying: 'Why don't you talk about your own household matters, but instead talk for others? I am now about to give birth and need ghee.' For what reason did he eat horse barley in the city of Veranja with five hundred monks? For what reason did he practice asceticism for six years in Uruvilva, saying that he would attain Buddhahood?", "The Buddha said to Sariputra, 'Return to your seat. I will tell you the causes and conditions of past lives.' Sariputra immediately returned to his seat. The great dragon king Anavatapta, hearing that the Buddha was about to speak about the law of causes and conditions, rejoiced and immediately made a seven-jeweled canopy for the Buddha, from which sandalwood and powdered incense rained down, covering all the seats. Countless gods, dragons, ghosts, gandharvas, asuras, garudas, kinnaras, and mahoragas all came to the Buddha, bowed with their palms together, and stood around him.", "The Buddha then said to Sariputra, 'In the past, in the city of Varanasi, there was a gambler named Pure Eyes, who was skilled in singing and dancing. At that time, there was a courtesan named Deer Appearance, who was beautiful and incomparably adorned. At that time, Pure Eyes went to Deer Appearance's place and said to her, 'Let's go out together to the garden and find a good place to enjoy ourselves.' The courtesan replied, 'Okay.' Deer Appearance then went home, dressed up, and went to Pure Eyes' house. Pure Eyes immediately prepared a fine carriage and, together with Deer Appearance, left Varanasi and went to the garden to enjoy themselves.", "'After a day and a night, Pure Eyes saw her precious and exquisite clothes and became greedy: 'I should kill this woman and take her clothes.' Then he thought, 'After killing her, how should I hide her?' At that time, in this garden, there was a Pratyekabuddha named Joy of No Action, not far from where he was staying.'" ] }
。凈眼又念：『此辟支佛，晨入城乞食后，我當殺鹿相，埋其廬中，持衣而歸，誰知我處？』明旦，辟支佛即入城乞食，凈眼於後，便殺鹿相，脫衣服取，埋屍著樂無為廬中，平地如故，便乘車從余門入城。
「爾時，波羅㮈國王名梵達。國人不見鹿相，遂徹國王，眾人白王：『鹿相不見。』王即召群臣，遍詣里巷，戶至覓之。諸臣受教，如命覓之，遍覓不得，便復出城，見樹間眾鳥飛翔其上，眾人便念：『城中已遍不得，此必有以，當共往彼。』即尋便往到樂無為廬前，搜索得尸。諸臣語樂無為曰：『已行不凈，胡為復殺？』辟支佛默然不答。問如此至三，不答如前。樂無為手腳著土，此是先世因緣，故默不答。
「眾臣便反縛樂無為，拷打問辭。樹神人現出半身，語眾人曰：『莫拷打此人。』眾臣曰：『何以不打？』神曰：『此無是法，終不行是。』諸臣雖聞神言，不肯聽用，將此樂無為，逕詣王所，白王曰：『此道士，行不凈已，又復殺之。』王聞是語，瞋恚大喚，語諸大臣：『看是道士，行於非法，應當爾耶？』王敕諸臣：『急縛驢馱，打鼓遍巡，然後出城南門，將至樹下，鐵鉾䂎之，貫著竿頭，聚弓射之；若不死者，便斬其頭。』諸臣受教，急縛驢馱，打鼓巷至巡之。國人見之，皆怪所以，或有信者、或不信者，眾人集觀，喚呼悲傷
現代漢語譯本：凈眼又想：『這個辟支佛，早上進城乞食后，我應當殺掉鹿相，埋在他的住所里，拿走他的衣服回家，誰會知道是我做的呢？』第二天早上，辟支佛就進城乞食去了，凈眼隨後就殺了鹿相，脫下他的衣服拿走，把屍體埋在樂無為的住所里，把地面弄平整如初，然後就乘車從別的城門進城了。 當時，波羅奈國的國王名叫梵達。國人不見了鹿相，就報告了國王，眾人對國王說：『鹿相不見了。』國王就召集大臣，到各街巷挨家挨戶地尋找。大臣們接受命令，像奉命一樣地尋找，到處都找不到，就又出城，看見樹林間有許多鳥在上面飛翔，眾人就想：『城裡已經找遍了都沒找到，這裡一定有什麼原因，我們應該一起去那裡看看。』就立刻前往樂無為的住所前，搜尋到了屍體。大臣們對樂無為說：『你已經做了不凈的事，為什麼還要殺人？』辟支佛沉默不語，沒有回答。這樣問了三次，他還是像之前一樣不回答。樂無為的手腳都沾著泥土，這是他前世的因緣，所以他沉默不答。 大臣們就把樂無為反綁起來，拷打他，逼問他。樹神現出半身，對眾人說：『不要拷打這個人。』大臣們說：『為什麼不打？』神說：『他沒有做過這種事，他終究不會做這種事。』大臣們雖然聽到了神的話，卻不肯聽從，把樂無為直接帶到國王那裡，對國王說：『這個道士，做了不凈的事，又殺了人。』國王聽到這話，憤怒地大喊，對大臣們說：『看看這個道士，做了非法的事情，應該這樣嗎？』國王命令大臣們：『快把他綁在驢背上，敲著鼓在街巷裡巡遊，然後帶到城南門外，在樹下用鐵矛刺他，把他穿在竿頭上，大家一起用弓箭射他；如果射不死，就砍下他的頭。』大臣們接受命令，急忙把他綁在驢背上，敲著鼓在街巷裡巡遊。國人看到這種情況，都感到奇怪，有的相信，有的不相信，眾人聚集觀看，呼喊悲傷。
English version: Jingyan then thought, 'After this Pratyekabuddha goes into the city to beg for food in the morning, I should kill the deer-like sage, bury him in his dwelling, take his clothes and go home. Who would know it was me?' The next morning, the Pratyekabuddha went into the city to beg for food. Jingyan followed behind, killed the deer-like sage, took off his clothes, buried the body in the dwelling of Lè Wúwéi, smoothed the ground as before, and then rode a carriage into the city through another gate. At that time, the king of the country of Varanasi was named Fándá. The people of the country did not see the deer-like sage, so they reported to the king. The people said to the king, 'The deer-like sage is missing.' The king then summoned his ministers and went to every street and alley, searching door to door. The ministers received the order and searched as if commanded, but they could not find him anywhere. They then went out of the city and saw many birds flying above the trees. The people thought, 'We have searched everywhere in the city and have not found him. There must be a reason. We should go there together.' They immediately went to the front of Lè Wúwéi's dwelling and found the body. The ministers said to Lè Wúwéi, 'You have already committed an impure act, why did you kill him again?' The Pratyekabuddha remained silent and did not answer. They asked him three times, but he did not answer as before. Lè Wúwéi's hands and feet were covered in dirt. This was due to his past karma, so he remained silent. The ministers then tied up Lè Wúwéi, tortured him, and forced him to confess. The tree spirit appeared halfway and said to the crowd, 'Do not torture this person.' The ministers said, 'Why not?' The spirit said, 'He has not done such a thing, he would never do such a thing.' Although the ministers heard the spirit's words, they refused to listen and took Lè Wúwéi directly to the king. They said to the king, 'This Taoist has committed an impure act and has also killed someone.' When the king heard this, he shouted angrily and said to the ministers, 'Look at this Taoist, he has done illegal things, is this right?' The king ordered the ministers, 'Quickly tie him to a donkey, parade him through the streets while beating drums, then take him to the south gate of the city, pierce him with iron spears under the tree, put him on a pole, and everyone shoot him with arrows; if he does not die, then cut off his head.' The ministers received the order, quickly tied him to a donkey, and paraded him through the streets while beating drums. When the people of the country saw this, they were all surprised. Some believed it, and some did not. The crowd gathered to watch, shouting and grieving.
。
「於時，凈眼在破墻中藏，聞眾人云云聲，便於墻中，傾顧盜視，見樂無為反縛驢馱，眾人逐行，見已心念：『此道士無故見抂當死，此不應有愛慾。我自殺鹿相，非道士殺，我自受死，當活道士。』凈眼念已，便出走趣大眾，普喚上官曰：『莫困殺此道士，非道士殺鹿相，是我殺之耳。愿放此道士，縛我，隨罪治我。』諸上官皆驚愕曰：『何能代他受罪？』即共解辟支佛縛，便捉凈眼，反縛如前。諸上官等，皆向辟支佛作禮懺悔：『我等愚癡，無故抂困道士，當以大慈，原赦我罪，莫使我將來受此重殃。』如是至三，樂無為辟支佛默然不答。
「辟支佛心念：『我不宜更入波羅㮈城乞食，我但當於此眾前，取滅度耳。』辟支佛便於眾前，踴升虛空，于中往反，坐、臥、住、立，腰以下出煙、腰以上出火；或復腰以下出火、腰以上出煙；或左脅出煙、右脅出火；或左脅出火、右脅出煙；或腹前出煙、背上出火；或腹前出火、背上出煙；或腰以下出火、腰以上出水；或腰以下出水、腰以上出火；或左脅出火、右脅出水；或左脅出水、右脅出火；或腹前出水、背上出火；或腹前出火、背上出水；或左肩出水、右肩出火；或左肩出火、右肩出水；或兩肩出水、或兩肩出火；然後，舉身出煙、舉身出火、舉身出水，即于空中，燒身滅度。於是，大眾皆悲涕泣，或有懺悔、或有作禮者，取其舍利，於四衢道起偷婆。
「諸上官即將凈眼詣王梵達：『此人殺鹿相，非是道士殺
『當時，凈眼藏在破墻中，聽到眾人喧譁的聲音，便在墻中，側身偷看，看見樂無為被反綁著馱在驢上，眾人跟在後面走。凈眼心裡想：『這位道士無緣無故地遭受冤屈，即將被處死，這不應該啊，他沒有愛慾。是我自己殺的鹿，不是道士殺的，我應該自己去死，來救活道士。』凈眼這樣想著，便跑出來走向眾人，大聲對官吏們說：『不要冤枉殺死這位道士，不是道士殺的鹿，是我殺的。請放了這位道士，綁我，按罪懲罰我。』官吏們都驚愕地說：『怎麼能代替他受罪呢？』於是就解開了辟支佛的捆綁，捉住凈眼，像之前一樣反綁起來。官吏們都向辟支佛行禮懺悔：『我們愚癡，無緣無故地冤枉了道士，請您大慈大悲，原諒我們的罪過，不要讓我們將來遭受這樣的重罪。』這樣說了三次，樂無為辟支佛都沉默不語。 『辟支佛心想：『我不應該再進入波羅㮈城乞食了，我應該在這眾人面前，入滅。』辟支佛便在眾人面前，騰空而起，在空中來回，或坐、或臥、或站、或立，腰部以下出煙，腰部以上出火；或者腰部以下出火，腰部以上出煙；或者左脅出煙，右脅出火；或者左脅出火，右脅出煙；或者腹前出煙，背上出火；或者腹前出火，背上出煙；或者腰部以下出火，腰部以上出水；或者腰部以下出水，腰部以上出火；或者左脅出火，右脅出水；或者左脅出水，右脅出火；或者腹前出水，背上出火；或者腹前出火，背上出水；或者左肩出水，右肩出火；或者左肩出火，右肩出水；或者兩肩出水，或者兩肩出火；然後，全身出煙、全身出火、全身出水，就在空中，燒身入滅。於是，大眾都悲傷哭泣，有的懺悔，有的行禮，取了他的舍利，在四通八達的道路上建造了佛塔。 『官吏們將凈眼帶到梵達王那裡：『這個人殺了鹿，不是道士殺的。』
'At that time, Jingyan hid in a broken wall. Hearing the clamor of the crowd, he peeked out from the wall and saw Le Wuwei bound and riding on a donkey, with the crowd following behind. Jingyan thought to himself, 'This Taoist priest is being unjustly wronged and is about to be executed. This shouldn't be, he has no desires. It was I who killed the deer, not the Taoist priest. I should die myself to save the Taoist priest.' With this thought, Jingyan ran out towards the crowd and loudly said to the officials, 'Do not wrongly kill this Taoist priest. It was not the Taoist priest who killed the deer, it was I. Please release this Taoist priest, bind me, and punish me according to the crime.' The officials were all astonished and said, 'How can you take his punishment?' So they untied the Boddhisattva and seized Jingyan, binding him as before. The officials all bowed to the Boddhisattva and repented, 'We were foolish and unjustly wronged the Taoist priest. Please have great compassion and forgive our sins, lest we suffer such a heavy punishment in the future.' They said this three times, but Le Wuwei Boddhisattva remained silent. 'The Boddhisattva thought, 'I should not enter the city of Varanasi to beg for food again. I should enter Nirvana in front of this crowd.' The Boddhisattva then rose into the air in front of the crowd, moving back and forth, sitting, lying, standing, and walking. Smoke came from below his waist, and fire came from above his waist; or fire came from below his waist, and smoke came from above his waist; or smoke came from his left side, and fire came from his right side; or fire came from his left side, and smoke came from his right side; or smoke came from his front, and fire came from his back; or fire came from his front, and smoke came from his back; or fire came from below his waist, and water came from above his waist; or water came from below his waist, and fire came from above his waist; or fire came from his left side, and water came from his right side; or water came from his left side, and fire came from his right side; or water came from his front, and fire came from his back; or fire came from his front, and water came from his back; or water came from his left shoulder, and fire came from his right shoulder; or fire came from his left shoulder, and water came from his right shoulder; or water came from both shoulders, or fire came from both shoulders. Then, smoke came from his whole body, fire came from his whole body, and water came from his whole body. He then burned himself to Nirvana in the air. Thereupon, the crowd all wept with sorrow, some repented, some bowed, and they took his relics and built a stupa at the crossroads.', 'The officials brought Jingyan to King Fanda: 'This person killed the deer, not the Taoist priest.'
。』王便瞋此監司：『前時，何為妄白虛事，云此人殺人，今云非也。乃使我作虛妄之人，抂困道士。』諸臣白王：『於時頻問道士，何為殺人也？時道士默不見答，又手腳復著土，以是故，臣等謂呼其殺人。』王便敕臣：『驢馱此人，于城南，先以鉾䂎之，然後立竿貫頭，聚弓射之；若不死者，便斫其頭。』諸臣受教，即以驢馱，打鼓遍巡已，出城南，詣樹下，以鉾䂎貫木，聚弓射之，然後斫頭。」
佛語舍利弗：「汝乃知爾時凈眼者不？則我身是。舍利弗！汝復知鹿相者不？則今孫陀利是。舍利弗！汝知爾時梵達王不？則今執杖釋種是。舍利弗！我爾時殺鹿相、抂困辟支佛，以是罪故，無數千歲，在泥犁中煮，及上劍樹；無數千歲，在畜生中；無數千歲，在餓鬼中。爾時餘殃，今雖作佛，故獲此孫陀利謗。」
於是，佛自說宿命因緣偈曰：
「我先名凈眼， 乃是博戲人。 辟支名樂無， 無過致困苦。 此有真凈行， 為眾所擾惱， 毀辱而縛束， 復欲驅出城。 見此辟支佛， 困辱被繫縛， 我起慈悲心， 使令得解脫。 以是因緣故， 久受地獄苦。 乃爾時殘殃， 今故被誹謗。 我今斷後生， 便盡於是世， 坐此孫陀利， 故得其誹謗。 因緣終不脫， 亦不著虛空。 當護三因緣， 終始不可犯。 我自成尊佛， 得為三界將， 故說先因緣， 阿耨大泉中
現代漢語譯本：國王因此責罵監司：『之前，你為何胡亂稟報虛假之事，說這個人殺了人，現在又說不是。這使我成了說謊的人，冤枉了道士。』眾臣稟告國王：『當時我們多次詢問這個道士，為何殺人？當時道士沉默不語，又不回答，而且手腳又沾著泥土，因此，我們才認為他殺了人。』國王便命令臣子：『用驢馱著這個人，到城南，先用矛刺他，然後用竿子穿過他的頭，再用弓箭射他；如果還不死，就砍下他的頭。』眾臣領命，就用驢馱著他，敲著鼓巡視了一遍，出了城南，到樹下，用矛刺穿木頭，用弓箭射他，然後砍下了他的頭。 佛告訴舍利弗：『你可知道那時凈眼是誰嗎？就是我的前身。舍利弗！你可知道那時的鹿相是誰嗎？就是現在的孫陀利。舍利弗！你可知道那時的梵達王是誰嗎？就是現在的執杖釋種。舍利弗！我那時殺了鹿相，冤枉了辟支佛，因為這個罪過，無數千年，在地獄中被煮，又上劍樹；無數千年，在畜生道中；無數千年，在餓鬼道中。那時殘餘的罪業，即使現在成了佛，仍然遭受孫陀利的誹謗。』 於是，佛自己說了宿命因緣的偈子： 『我先前名叫凈眼，乃是一個賭博之人。 辟支佛名叫樂無，無緣無故地使他遭受困苦。 這位有真正清凈行為的人，被眾人擾亂惱怒， 被侮辱捆綁，又想把他驅逐出城。 看到這位辟支佛，被困辱被捆綁， 我生起了慈悲之心，使他得以解脫。 因為這個因緣，我長久地遭受地獄的苦難。 那時殘餘的罪業，現在仍然被誹謗。 我今生斷絕了後世的輪迴，便在這世上終結， 因為孫陀利的事情，所以才遭受誹謗。 因緣終究不會脫離，也不會消失在虛空中。 應當守護這三種因緣，始終不可違犯。 我已成就至尊的佛陀，成為三界的導師， 所以說出先前的因緣，在阿耨大泉中。』
English version: The king then rebuked the supervisor: 『Why did you falsely report a fabricated matter before, saying this person killed someone, and now you say it is not so? This has made me a liar, and wronged the Taoist.』 The ministers reported to the king: 『At that time, we repeatedly asked the Taoist, why did he kill someone? At that time, the Taoist remained silent and did not answer, and his hands and feet were covered in mud, therefore, we thought he had killed someone.』 The king then ordered his ministers: 『Have this person carried by a donkey to the south of the city, first pierce him with a spear, then run a pole through his head, and then shoot him with arrows; if he is not dead, then cut off his head.』 The ministers obeyed the order, and had him carried by a donkey, paraded him around while beating drums, went out of the south of the city, to a tree, pierced him with a spear through the wood, shot him with arrows, and then cut off his head. The Buddha said to Shariputra: 『Do you know who the pure-eyed one was at that time? It was my former self. Shariputra! Do you know who the deer-like one was at that time? It is the current Sundari. Shariputra! Do you know who King Vanda was at that time? It is the current staff-holding Shakya. Shariputra! I killed the deer-like one at that time, and wronged the Pratyekabuddha, because of this sin, for countless thousands of years, I was boiled in hell, and climbed the sword tree; for countless thousands of years, I was in the animal realm; for countless thousands of years, I was in the hungry ghost realm. The remaining karma from that time, even though I am now a Buddha, I still suffer Sundari's slander.』 Then, the Buddha himself spoke the verses of the karmic causes of his past lives: 『My former name was Pure Eyes, I was a gambler. The Pratyekabuddha was named Joyless, I caused him suffering for no reason. This person with true pure conduct, was disturbed and annoyed by the crowd, Was insulted and bound, and they wanted to drive him out of the city. Seeing this Pratyekabuddha, being humiliated and bound, I arose with a compassionate heart, and enabled him to be released. Because of this cause, I suffered the torments of hell for a long time. The remaining karma from that time, I am still slandered now. I have cut off future rebirths in this life, and will end in this world, Because of the matter of Sundari, I suffer slander. Karma will never be escaped, nor will it disappear into the void. One should guard these three causes, and never violate them from beginning to end. I have become the supreme Buddha, the guide of the three realms, Therefore, I speak of the former causes, in the Anavatapta Lake.』
。」
佛語舍利弗：「汝觀如來，眾惡皆盡、諸善普備，能度天龍、鬼神、帝王、臣民、蠉飛、蠕動，皆使得度，無為安樂。雖有是功德，猶不免於宿緣，況復愚冥未得道者，不攝身、口、意，此等當如何？」
佛語舍利弗：「汝當學是，及諸羅漢並一切眾生，當護身三、口四、意三。舍利弗！汝當學是，並及一切。」
佛說是時，舍利弗及五百羅漢、阿耨大龍王、天、龍、鬼神、干沓和、阿須倫、迦樓羅、甄陀羅、摩休勒，聞佛所說，歡喜受行。
佛說奢彌跋宿緣經第二
聞如是：
一時佛在阿耨大泉，與大比丘眾五百人俱，皆是羅漢，六通神足，唯除一比丘——阿難也。
是時，佛告舍利弗：「過去久遠九十一劫，是時有王，名曰善說，城名善說所造。有一婆羅門，名延如達，好學廣博，外學、三部、天文、圖讖、占相、藝術，曉七種書及外道教誡，解了眾法，世俗典籍，相有三十，常教學五百豪族童子。復有一婆羅門，名曰梵天，大富饒財，像、馬、七珍、侍使、僕從，婦名凈音，端正姝妙，容貌第一，性行和調，無嫉妒心。延如達以梵天為檀越，婦凈音供養延如達，飲食、衣被、床臥、坐具、病瘦、醫藥。
「有一辟支佛，名曰愛學，往到城內，執衣持缽，行欲乞食。偶至梵天門，時凈音見辟支佛，衣服整齊、行步詳審、六根寂定，心甚愛樂，即請供養曰：『自今已去，衣被、飲食、床臥、醫藥，常從我受，當爲我故，受我請
現代漢語譯本：佛陀對舍利弗說：『你看看如來，一切惡行都已斷盡，各種善行都已圓滿具備，能夠度化天龍、鬼神、帝王、臣民、飛蟲、蠕動的生物，都使他們得到解脫，獲得無為的安樂。即使有這樣的功德，仍然不能免除過去的因緣，更何況那些愚昧無知、尚未得道的人，不約束自己的身、口、意，這些人又該如何呢？』 現代漢語譯本：佛陀對舍利弗說：『你應該學習這些，以及所有的羅漢和一切眾生，都應當守護身的三業、口的四業、意的三業。舍利弗！你應該學習這些，以及所有的一切。』 現代漢語譯本：佛陀說這些話的時候，舍利弗和五百羅漢、阿耨大龍王、天、龍、鬼神、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，聽了佛陀所說，都歡喜地接受並奉行。 現代漢語譯本：佛說奢彌跋宿緣經第二 現代漢語譯本：我聽聞是這樣的： 現代漢語譯本：一時，佛陀在阿耨大泉，與五百位大比丘眾在一起，他們都是羅漢，具有六神通，唯獨缺少一位比丘——阿難。 現代漢語譯本：這時，佛陀告訴舍利弗：『在過去很久遠的九十一劫前，那時有一位國王，名叫善說，他所居住的城市也叫善說所造。有一位婆羅門，名叫延如達，他好學廣博，精通外道學說、三部經典、天文、圖讖、占卜、藝術，通曉七種文字以及外道教誡，瞭解各種法門、世俗典籍，相貌有三十種特徵，經常教導五百位豪族子弟。還有一位婆羅門，名叫梵天，他非常富有，擁有大象、馬匹、七寶、侍從、僕人，他的妻子名叫凈音，端莊美麗，容貌出衆，性情溫和，沒有嫉妒心。延如達以梵天為施主，梵天的妻子凈音供養延如達，提供飲食、衣服、床鋪、坐具、生病時的醫藥。』 現代漢語譯本：『有一位辟支佛，名叫愛學，來到城裡，拿著衣服和缽，想要乞食。偶然來到梵天家門口，當時凈音看見辟支佛，衣服整潔、行走穩重、六根寂靜，心中非常喜愛，就請他供養說：『從今以後，衣服、飲食、床鋪、醫藥，都由我來供養，請爲了我，接受我的請求。』
English version: The Buddha said to Sariputra, 'Observe the Tathagata, all evils are exhausted, all virtues are fully equipped, able to deliver devas, dragons, ghosts, gods, emperors, ministers, flying insects, and crawling creatures, all enabling them to attain liberation and the bliss of non-action. Even with such merits, one cannot escape past karmic connections, let alone those who are ignorant and have not attained the Way, who do not restrain their body, speech, and mind. What will become of them?' English version: The Buddha said to Sariputra, 'You should learn this, as well as all Arhats and all sentient beings, should guard the three actions of the body, the four actions of speech, and the three actions of the mind. Sariputra! You should learn this, along with everything else.' English version: When the Buddha spoke these words, Sariputra and five hundred Arhats, the great dragon king Anavatapta, devas, dragons, ghosts, gods, gandharvas, asuras, garudas, kinnaras, and mahoragas, hearing what the Buddha said, joyfully accepted and practiced it. English version: The Second Sutra of the Past Karma of Shamibha, Spoken by the Buddha English version: Thus have I heard: English version: At one time, the Buddha was at the Anavatapta Spring, together with a great assembly of five hundred bhikkhus, all of whom were Arhats, possessing the six supernatural powers, except for one bhikkhu—Ananda. English version: At that time, the Buddha said to Sariputra, 'In the distant past, ninety-one kalpas ago, there was a king named Good Speaker, and the city he lived in was also called Good Speaker. There was a Brahmin named Yanrudha, who was studious and learned, proficient in external teachings, the three scriptures, astronomy, prophecies, divination, and arts, knowledgeable in seven scripts and external doctrines, understanding various dharmas, worldly texts, and possessing thirty physical characteristics. He often taught five hundred children of noble families. There was also a Brahmin named Brahma, who was very wealthy, possessing elephants, horses, seven treasures, attendants, and servants. His wife was named Pure Sound, who was dignified and beautiful, with an outstanding appearance, gentle in nature, and without jealousy. Yanrudha took Brahma as his patron, and Brahma's wife, Pure Sound, provided for Yanrudha, offering food, clothing, bedding, seating, and medicine when he was sick.' English version: 'There was a Pratyekabuddha named Love of Learning, who came to the city, holding his robe and bowl, intending to beg for food. He happened to arrive at Brahma's gate, and at that time, Pure Sound saw the Pratyekabuddha, whose clothes were neat, whose gait was composed, and whose six senses were tranquil. She was very fond of him and invited him to accept her offerings, saying, 'From now on, clothing, food, bedding, and medicine will be provided by me. Please, for my sake, accept my request.'
。』凈音即以濃美飲食，滿缽與之。辟支佛受已，執缽升虛，七反迴旋，飛還所止。時城內人，見此神足曰：『國有是人，我等有福。』舉國歡喜，供養無厭。
「凈音供養辟支佛日進；待延如達遂薄。延如達自覺薄已厚彼，便興妒嫉、誹謗之言：『此道士，實無戒德。何以故？與此凈音作不凈行故也。以是故，厚供養之。』延如達告五百弟子曰：『此道士，犯戒、無精進行。諸童子各歸家，宣令曰：「此道士，無有凈行，與凈音通。」』諸童子曰：『爾！如師所言，此道士實有淫慾心。』五百童子，受教入城，至巷宣令曰：『此道士，有淫慾心，與凈音通。』國人咸疑：『神足如是，有此穢聲耶？』此聲經七年乃斷。后辟支佛現十八變，取于滅度，眾人乃知延如達為虛妄、辟支佛為清凈。」
佛語舍利弗：「汝知爾時延如達不？則我身是；爾時梵天者，憂填王是；爾時凈音者，奢彌跋是；爾時五百童子者，今五百羅漢是。」
佛語舍利弗：「我爾時因失供養故，便生妒嫉心，與汝等共誹謗辟支佛，以是因緣，與汝等共入地獄，鑊湯見煮，無數千歲。由是餘殃，今雖得佛，故與汝等，有奢彌跋之謗也。」
於是，世尊說先世因緣偈曰：
「我先為梵志， 廣學外四部， 止於樹園中， 教授五百童。 有一辟支佛， 清凈有神足。 見是得供養， 無故橫相謗， 還語諸童子， 道士不凈行。 我適說是時， 童子皆歡喜
現代漢語譯本：凈音用豐盛美味的食物供養辟支佛，裝滿缽盂給他。辟支佛接受后，拿著缽升到空中，七次盤旋，飛回他居住的地方。當時城裡的人，看到這種神足通，說：『我們國家有這樣的人，我們真有福氣。』全國上下都歡喜，供養沒有厭倦。 凈音供養辟支佛一天比一天豐盛；延如達得到的待遇就逐漸減少。延如達自覺自己得到的待遇不如別人，就產生了嫉妒，誹謗說：『這個道士，實際上沒有戒律和德行。為什麼呢？因為他和凈音做不凈的行為。因此，凈音才如此豐盛地供養他。』延如達告訴五百個弟子說：『這個道士，犯戒，沒有精進修行。你們這些童子各自回家，宣揚說：「這個道士，沒有清凈的行為，和凈音有染。」』這些童子說：『是！正如老師所說，這個道士確實有淫慾之心。』五百個童子，接受教導進入城裡，到街巷宣揚說：『這個道士，有淫慾之心，和凈音有染。』全國的人都懷疑：『有如此神足通的人，會有這樣的污穢名聲嗎？』這個謠言經過七年才停止。後來辟支佛顯現十八種變化，進入涅槃，眾人才知道延如達是虛妄的，辟支佛是清凈的。 佛告訴舍利弗：『你知道當時的延如達是誰嗎？就是我的前身；當時的梵天，就是優填王；當時的凈音，就是奢彌跋；當時的五百童子，就是現在的五百羅漢。』 佛告訴舍利弗：『我當時因為失去供養，就產生了嫉妒心，和你們一起誹謗辟支佛，因為這個因緣，和你們一起墮入地獄，在沸騰的湯鍋里被煮，經歷了無數千年。由於這個剩餘的罪業，現在雖然成了佛，仍然和你們一起，有被奢彌跋誹謗的事件。』 於是，世尊說了前世因緣的偈語： 『我前世是梵志，廣泛學習外道四部經典，住在樹園中，教導五百個童子。有一位辟支佛，清凈有神足通。看到他得到供養，無緣無故地橫加誹謗，還告訴那些童子，說這個道士行為不檢點。我剛說這些話的時候，童子們都非常高興。』
English version: Jingyin offered the Pratyekabuddha abundant and delicious food, filling his bowl. After the Pratyekabuddha received it, he held the bowl and ascended into the sky, circling seven times before flying back to his dwelling. The people in the city, witnessing this miraculous feat, said, 'Our country has such a person; we are truly blessed.' The whole nation rejoiced and offered their support without tiring. Jingyin's offerings to the Pratyekabuddha increased daily; Yanrudha's treatment gradually diminished. Yanrudha, feeling that his treatment was inferior, became jealous and slandered, saying, 'This ascetic has no precepts or virtue. Why? Because he engages in impure acts with Jingyin. That is why Jingyin offers him such abundant support.' Yanrudha told his five hundred disciples, 'This ascetic has broken the precepts and does not practice diligently. You boys should each go home and proclaim, 「This ascetic has no pure conduct and is having relations with Jingyin.」' The boys said, 'Yes! As our teacher says, this ascetic indeed has lustful desires.' The five hundred boys, following his instructions, entered the city and proclaimed in the streets, 'This ascetic has lustful desires and is having relations with Jingyin.' The people of the nation were all doubtful, 'Can someone with such miraculous powers have such a scandalous reputation?' This rumor lasted for seven years before it ceased. Later, the Pratyekabuddha manifested eighteen transformations and entered Nirvana, and the people then realized that Yanrudha was deceitful and the Pratyekabuddha was pure. The Buddha said to Shariputra, 'Do you know who Yanrudha was at that time? It was my former self; the Brahma at that time was King Udyana; Jingyin at that time was Shamibha; and the five hundred boys at that time are the five hundred Arhats now.' The Buddha said to Shariputra, 'At that time, because I lost my offerings, I developed jealousy and, together with you, slandered the Pratyekabuddha. Because of this cause, I fell into hell with you, where we were boiled in a cauldron for countless thousands of years. Due to the remaining effects of this karma, even though I have now become a Buddha, I still share with you the slander of Shamibha.' Then, the World Honored One spoke a verse about the causes and conditions of his past life: 'In my past life, I was a Brahmin, widely studying the four external scriptures, residing in a tree garden, teaching five hundred boys. There was a Pratyekabuddha, pure and with miraculous powers. Seeing him receive offerings, I slandered him without reason, and told the boys that the ascetic's conduct was impure. As soon as I said these words, the boys were all very happy.'
。 童子聞是已， 遍行諸里巷， 盡向眾人說， 道士犯不凈。 以是因緣故， 經歷地獄久， 我及汝曹等， 更是無限苦。 由是殘因緣， 是眾五百人， 無故被誹謗， 坐此奢彌跋。 我今在末世， 成於無上道， 無故而誹謗， 坐此奢彌跋。 如來成尊佛， 三界之大將， 阿耨大池中， 自說本世緣。」
佛告舍利弗：「汝觀如來，眾漏已盡、諸善普具，慈愍天人、乃至蠕動，皆欲使濟度。雖有此功德，猶不免於宿緣，況復愚曚、未識道者？」
佛語舍利弗：「汝當學是，及諸羅漢、一切眾生，皆當學是。」
佛語舍利弗：「汝當護身三、口四、意三，舍利弗！當學如是。」
佛說是已，舍利弗及五百羅漢、阿耨大龍王、天、龍、鬼神、干沓和、阿須倫、迦樓羅、甄陀羅、摩休勒，聞佛所說，歡喜受行。
佛說頭痛宿緣經第三
聞如是：
一時佛在阿耨大泉，與大比丘五百人俱，皆是阿羅漢，六通神足，唯除一比丘——阿難也。
佛告舍利弗：「過去久遠世，于羅閱祇大城中，時谷貴饑饉，人皆舍取白骨，打煮飲汁，掘百草根，以續微命。以一升金，貿一升谷。爾時，羅閱祇有大村數百家，名曰吱(九支反)越。村東不遠，有池，名曰多魚。吱越村人，將妻子詣多魚池，止於池邊，捕魚食之。時捕魚人，采魚著岸上，在陸而跳。
「我爾時為小兒，年適四歲，見魚跳而喜
現代漢語譯本：
童子聽了這話，便走遍各處街巷，到處對眾人說，道士犯了不凈的行為。 因為這個因緣，他們經歷了漫長的地獄之苦，我和你們這些人，更是遭受了無盡的痛苦。 由於這個殘餘的因緣，這五百人，無緣無故地被誹謗，因此遭受了奢彌跋的果報。 我如今在末世，成就了無上的道果，卻無緣無故地被誹謗，也遭受了奢彌跋的果報。 如來成就了至尊的佛陀，是三界的大將，在阿耨大池中，親自講述了自己前世的因緣。
佛陀告訴舍利弗：『你觀察如來，一切煩惱都已斷盡，一切善法都已圓滿，慈悲憐憫天人乃至一切蠕動的眾生，都想讓他們得到解脫。雖然有這樣的功德，仍然不能免除過去的因緣，更何況是那些愚昧無知、尚未認識真理的人呢？』
佛陀告訴舍利弗：『你應當學習這些，以及所有的羅漢、一切眾生，都應當學習這些。』
佛陀告訴舍利弗：『你應當守護身三業、口四業、意三業。舍利弗！應當這樣學習。』
佛陀說完這些話后，舍利弗和五百羅漢、阿耨大龍王、天、龍、鬼神、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，聽了佛陀所說，都歡喜地接受並奉行。
佛說頭痛宿緣經第三
我聽聞是這樣的：
一時，佛陀在阿耨大泉，與五百位大比丘在一起，他們都是阿羅漢，具有六神通，唯獨缺少一位比丘——阿難。
佛陀告訴舍利弗：『在過去久遠的時代，在羅閱祇大城中，當時穀物昂貴，發生了饑荒，人們都捨棄了取來的白骨，煮湯飲用，挖掘各種草根，來維持微弱的生命。用一升黃金，才能換取一升穀物。當時，羅閱祇有數百戶人家的大村莊，名叫吱越。村莊東邊不遠，有一個池塘，名叫多魚。吱越村的人，帶著妻子兒女來到多魚池邊，住在池邊，捕魚食用。當時，捕魚的人，把魚撈到岸上，魚在陸地上跳動。
『我當時還是個四歲的小孩，看到魚跳動而感到高興。』
English version:
The boy, having heard this, went throughout the streets and alleys, telling everyone that the Taoist had committed impure acts. Because of this cause and condition, they experienced long periods of suffering in hell, and I and you all suffered endless pain. Due to this remaining karmic connection, these five hundred people were unjustly slandered and thus suffered the consequences of Shemiba. Now, in this degenerate age, I have attained the supreme path, yet I am unjustly slandered and suffer the consequences of Shemiba. The Tathagata has become the supreme Buddha, the great general of the three realms, and in the Anavatapta Lake, he personally recounted the causes and conditions of his past lives.
The Buddha said to Shariputra, 'Observe the Tathagata, whose outflows are exhausted, whose virtues are complete, who compassionately cares for gods and humans, even down to the smallest creatures, wishing to liberate them all. Although he has such merits, he still cannot escape past karmic connections, let alone those who are ignorant and have not yet recognized the truth.'
The Buddha said to Shariputra, 'You should learn these things, and all the Arhats and all sentient beings should learn these things.'
The Buddha said to Shariputra, 'You should guard your three actions of body, four of speech, and three of mind. Shariputra! You should learn in this way.'
After the Buddha finished speaking, Shariputra and the five hundred Arhats, the Anavatapta Dragon King, gods, dragons, ghosts, gandharvas, asuras, garudas, kinnaras, and mahoragas, having heard what the Buddha said, joyfully accepted and practiced it.
The Third Sutra on the Past Karma of Headaches Spoken by the Buddha
Thus have I heard:
At one time, the Buddha was at the Anavatapta Spring, together with five hundred great Bhikkhus, all of whom were Arhats, possessing the six supernatural powers, except for one Bhikkhu—Ananda.
The Buddha said to Shariputra, 'In the distant past, in the great city of Rajagriha, there was a famine when grain was expensive. People abandoned the white bones they had taken, boiled them for soup, and dug up various roots to sustain their meager lives. One liter of gold could only be exchanged for one liter of grain. At that time, there was a large village of several hundred families in Rajagriha, called Zhīyuè. Not far to the east of the village, there was a pond called Many Fish. The people of Zhīyuè village brought their wives and children to the Many Fish pond, stayed by the pond, and caught fish to eat. At that time, the fishermen caught fish and put them on the shore, where the fish jumped on the land.
'At that time, I was a four-year-old child, and I was happy to see the fish jumping.'
。時池中有兩種魚：一種名䴸，一種名多舌。此自相語曰：『我等不犯人，橫被見食。我等後世，要當報此。』」
佛語舍利弗：「汝識爾時吱越村人，男、女、大、小不？則今迦毗羅越國諸釋種是；爾時小兒者，我身是；爾時䴸魚者，毗樓勒王是；爾時多舌魚者，今毗樓勒王相師，婆羅門名惡舌者是。爾時魚跳，我以小杖打魚頭，以是因緣，墮地獄中，無數千歲。我今雖得阿惟三佛，由是殘緣故，毗樓勒王伐釋種時，我得頭痛。」
佛語舍利弗：「汝知我云何頭痛？舍利弗！我初得頭痛時，語阿難曰：『以四升缽，盛滿冷水來。』阿難如教持來，以指抆額上，汗渧水中，水即尋消滅。猶如終日炊空大釜，投一渧水，水即燋燃。頭痛之熱，其狀如是。假令須彌山邊，旁出亞崖一由延、至百由延，值我頭痛熱者，亦當消盡。舍利弗！如來頭痛如是。」
佛爾時說宿緣偈曰：
「先世吱越村， 有一吱越子， 捕魚置岸上， 以杖敲其頭。 以是因緣故， 經歷地獄久， 名曰黑繩獄， 燒煮甚久長。 由是殘因緣， 今得頭痛熱， 殺是諸釋時， 惡行毗樓勒。 此緣終不化， 亦不著虛空。 當共自謹慎， 防護身口意。 我自成尊佛， 得為三界將， 故說先世緣， 阿耨大泉中
現代漢語譯本：當時池塘里有兩種魚：一種叫䴸，一種叫多舌。它們互相說道：『我們不侵犯人，卻橫遭捕食。我們後世一定要報復。』 佛告訴舍利弗：『你認識當時吱越村的人，男人、女人、大人、小孩嗎？他們就是現在的迦毗羅越國的釋迦族人；當時的小孩，就是我的前身；當時的䴸魚，就是毗琉璃王的前身；當時的多舌魚，就是現在毗琉璃王的相師，名叫惡舌的婆羅門。當時魚跳起來，我用小棍打魚頭，因為這個因緣，墮入地獄無數千年。我如今雖然成了阿耨多羅三藐三菩提，由於這個殘餘的因緣，毗琉璃王攻打釋迦族時，我頭痛。』 佛告訴舍利弗：『你知道我頭痛是什麼樣子嗎？舍利弗！我剛開始頭痛時，告訴阿難說：『用四升缽，盛滿冷水來。』阿難按照吩咐拿來，我用手指擦額頭，汗滴到水中，水立刻就消失了。就像整天燒空的大鍋，投入一滴水，水立刻就燒乾了。頭痛的熱度，就是這樣。假如須彌山邊，旁邊伸出一由旬到一百由旬的懸崖，遇到我頭痛的熱度，也會消融殆盡。舍利弗！如來的頭痛就是這樣。』 佛當時說了宿緣偈： 『前世吱越村，有一個吱越子，捕魚放在岸上，用棍子敲打它們的頭。因為這個因緣，經歷地獄很久，名叫黑繩地獄，燒煮非常長久。由於這個殘餘的因緣，現在得到頭痛發熱，殺害那些釋迦族時，惡行的毗琉璃王。這個因緣終究不會消失，也不會落入虛空。應當共同謹慎，防護身口意。我親自成為尊貴的佛，成為三界的領導者，所以說前世的因緣，阿耨大泉中。』
English version: At that time, there were two kinds of fish in the pond: one named '䴸' and the other named 'Multitongue'. They said to each other, 'We do not offend people, yet we are caught and eaten. In our next lives, we must take revenge for this.' The Buddha said to Shariputra, 'Do you recognize the people of Zhìyuè Village at that time, the men, women, adults, and children? They are the Shakya people of Kapilavastu now; the child at that time was my past self; the '䴸' fish at that time was King Virudhaka; the 'Multitongue' fish at that time was King Virudhaka's soothsayer, a Brahmin named Evil Tongue. At that time, when the fish jumped, I hit their heads with a small stick. Because of this cause, I fell into hell for countless thousands of years. Although I have now attained Anuttara-samyak-sambodhi, due to this remaining cause, when King Virudhaka attacked the Shakya clan, I had a headache.' The Buddha said to Shariputra, 'Do you know what my headache is like? Shariputra! When I first had a headache, I told Ananda, 'Bring a bowl of four measures, filled with cold water.' Ananda brought it as instructed. I wiped my forehead with my finger, and the sweat dripped into the water, and the water immediately disappeared. It was like a large empty pot that had been burning all day, and if you threw in a drop of water, the water would immediately burn up. The heat of the headache was like that. If there were a cliff extending from the side of Mount Sumeru, from one yojana to a hundred yojanas, and it encountered the heat of my headache, it would also melt away. Shariputra! The Tathagata's headache is like this.' The Buddha then spoke a verse about past causes: 'In the past, in Zhìyuè Village, there was a Zhìyuè child, who caught fish and placed them on the shore, and struck their heads with a stick. Because of this cause, I spent a long time in hell, called the Black Rope Hell, where I was burned and boiled for a very long time. Due to this remaining cause, I now have a headache and fever, when killing those Shakya people, the evil-doing Virudhaka. This cause will never disappear, nor will it fall into emptiness. We should all be cautious, and protect our body, speech, and mind. I myself have become the honored Buddha, the leader of the three realms, so I speak of the past causes, in the Anavatapta Lake.'
。」
佛語舍利弗：「汝見如來，眾惡已盡、諸善普具，欲使天、龍、鬼神、帝王、臣民，皆念其善，猶有此緣，況復愚冥、未得道者？」
佛語舍利弗：「汝當學是，及諸羅漢、一切眾生，皆當學是。」
佛語舍利弗：「汝當護身三、口四、意三，舍利弗！當學是。」
佛說是已，舍利弗及五百羅漢、阿耨大龍王、天、龍、鬼神、干沓和、阿須倫、迦樓羅、甄陀羅、摩休勒，聞佛所說，歡喜受行。
佛說骨節煩疼因緣經第四
聞如是：
一時佛在阿耨大泉，與大比丘眾五百人俱，皆是阿羅漢，六通神足，唯除一比丘——阿難也。
佛語舍利弗：「往昔久遠世，于羅閱祇城中，有一長者子，得熱病甚困。其城中有一大醫子，別識諸藥，能治眾病。長者子呼此醫子曰：『為我治病癒，大與卿財寶。』醫子即治，長者子病得差；既差之後，不報其功。長者子於後復病，覆命治之，差不答勞。如此至三，不報如前。
「后復得病，續喚治之，醫子唸曰：『前已三差，而不見報。』長者子曰：『卿前後治我，未得相報，今好治我，差當並報。』醫子唸曰：『見欺如此至三，如誑小兒，我今治此，當令命斷。』即便與非藥，病遂增劇，便致無常。」
佛語舍利弗：「汝知爾時醫子不？則我身是；爾時病長者子者，地婆達兜是也。」
佛語舍利弗：「我爾時與此長者子非藥，致令無常，以是因緣，數千歲受地獄燒煮，及畜生、餓鬼
現代漢語譯本 佛對舍利弗說：『你看如來，眾惡已經斷盡，各種善行都已圓滿具備，還希望讓天、龍、鬼神、帝王、臣民，都念他的善行，尚且有這樣的因緣，更何況是那些愚昧無知、尚未得道的人呢？』 佛對舍利弗說：『你應當學習這些，以及所有的羅漢、一切眾生，都應當學習這些。』 佛對舍利弗說：『你應當守護身三業、口四業、意三業，舍利弗！應當學習這些。』 佛說完這些話后，舍利弗和五百羅漢、阿耨大龍王、天、龍、鬼神、干沓和、阿須倫、迦樓羅、甄陀羅、摩休勒，聽了佛所說的話，都歡喜地接受並奉行。 佛說骨節煩疼因緣經第四 我聽聞是這樣的： 一時，佛在阿耨大泉，與五百位大比丘眾在一起，他們都是阿羅漢，具有六神通，唯獨缺少一位比丘——阿難。 佛對舍利弗說：『在很久遠的過去世，在羅閱祇城中，有一位長者的兒子，得了熱病，非常痛苦。城裡有一位醫術高明的醫生，能辨別各種藥物，能治療各種疾病。長者的兒子呼喚這位醫生說：『如果能治好我的病，我將給你大量的財寶。』醫生就給他治療，長者的兒子病好了；病好之後，卻不報答他的功勞。長者的兒子後來又生病，又請他治療，病好后仍然不報答他的勞苦。如此三次，都不報答像之前一樣。 『後來又生病，繼續叫他治療，醫生心想：『之前已經治好他三次，卻不見他報答。』長者的兒子說：『你前後治療我，我都沒有報答，現在好好治療我，病好后一定一起報答。』醫生心想：『被欺騙如此三次，就像哄騙小孩子一樣，我這次治療他，要讓他喪命。』就給他開了錯誤的藥，病情更加嚴重，最終導致死亡。』 佛對舍利弗說：『你知道那時的醫生是誰嗎？就是我的前身；那時的生病的長者子，就是提婆達多。』 佛對舍利弗說：『我那時給這個長者子錯誤的藥，導致他死亡，因為這個因緣，數千年來在地獄中遭受燒煮，以及投生為畜生、餓鬼。』
English version The Buddha said to Sariputra, 'You see the Tathagata, whose evils are exhausted and all virtues are fully possessed, still wishes to have gods, dragons, ghosts, spirits, emperors, and subjects all remember his goodness. He still has this cause, how much more so for those who are ignorant and have not attained the Way?' The Buddha said to Sariputra, 'You should learn this, and all Arhats and all sentient beings should learn this.' The Buddha said to Sariputra, 'You should guard your three actions of body, four of mouth, and three of mind, Sariputra! You should learn this.' After the Buddha spoke these words, Sariputra and the five hundred Arhats, the Anavatapta Dragon King, gods, dragons, ghosts, spirits, Gandharvas, Asuras, Garudas, Kinnaras, and Mahoragas, hearing what the Buddha had said, joyfully accepted and practiced it. The Fourth Sutra on the Causes and Conditions of Bone and Joint Pain Spoken by the Buddha Thus have I heard: At one time, the Buddha was at the Anavatapta Spring, together with a great assembly of five hundred Bhikkhus, all of whom were Arhats, possessing the six supernatural powers, except for one Bhikkhu—Ananda. The Buddha said to Sariputra, 'In the distant past, in the city of Rajagriha, there was the son of an elder who suffered greatly from a fever. In that city, there was a great physician who could identify all kinds of medicines and cure all kinds of diseases. The elder's son called out to this physician, saying, 『If you can cure my illness, I will give you great treasures.』 The physician treated him, and the elder's son recovered; after recovering, he did not repay the physician for his efforts. The elder's son later fell ill again and asked the physician to treat him, and after recovering, he still did not repay his labor. This happened three times, and he did not repay as before.' 'Later, he fell ill again and continued to call for treatment. The physician thought, 『I have already cured him three times, and he has not repaid me.』 The elder's son said, 『You have treated me before, and I have not repaid you. Now, treat me well, and when I recover, I will repay you all at once.』 The physician thought, 『I have been deceived like this three times, like deceiving a child. If I treat him this time, I will cause his death.』 He then gave him the wrong medicine, and the illness worsened, leading to his death.' The Buddha said to Sariputra, 'Do you know who that physician was at that time? It was my past self; and the elder's son who was ill at that time was Devadatta.' The Buddha said to Sariputra, 'At that time, I gave this elder's son the wrong medicine, causing his death. Because of this cause, for thousands of years, I suffered burning and boiling in hell, and was reborn as animals and hungry ghosts.'
。由是殘緣，今雖得作佛，故有骨節煩疼病生。」
於是，佛說宿緣頌曰：
「我往為醫子， 治于長者兒， 瞋恚與非藥， 由此致無常。 以是宿因緣， 久受地獄苦， 爾時余因緣， 故致煩疼患。 因緣終不滅， 亦不著虛空。 以是三因緣， 盡護身、口、意。 我自成尊佛， 得為三界將， 故說先世緣， 阿耨大泉中。」
佛語舍利弗：「汝見如來，眾惡已盡、諸善普具，欲使天、龍、鬼神、帝王、臣民，皆念其善，猶有此緣，況復愚冥、未得道者？」
佛語舍利弗：「汝當學是，及五百羅漢、一切眾生，皆當學是。」
佛語舍利弗：「汝當護身三、口四、意三，舍利弗！汝當學是。」
佛說是已，舍利弗及五百羅漢、阿耨大龍王、天、龍、鬼神、干沓和、阿須倫、迦樓羅、甄陀羅、摩休勒，聞佛所說，歡喜受行。
佛說背痛宿緣經第五
聞如是：
一時佛在阿耨大泉，與大比丘眾五百人俱，皆是羅漢，六通神足，唯除一比丘——阿難也。
於是，佛語舍利弗：「往昔久遠世時，于羅閱祇，時大節日聚會，時國中有兩姓力士：一姓剎帝利種，一姓婆羅門種，亦來在會。時兩力士共相撲，婆羅門力士語剎帝利力士曰：『卿莫撲我，我當大與卿錢寶。』剎帝利便不盡力，戲令其屈伏也。二人俱得稱，皆受王賞，婆羅門力士竟不報剎帝利力士所許
現代漢語譯本：'因此，這是殘餘的因緣，如今我雖已成佛，仍然會有骨節煩疼的病痛產生。' 現代漢語譯本：'於是，佛陀說了宿世因緣的偈頌：' 現代漢語譯本：'我過去曾是醫生之子，醫治一位長者的兒子，因嗔怒而給予錯誤的藥物，因此導致他死亡。' 現代漢語譯本：'因為這個宿世的因緣，我長期遭受地獄的痛苦，那時殘餘的因緣，導致我如今有煩疼的病患。' 現代漢語譯本：'因緣最終不會消滅，也不會依附於虛空。因此，要守護好身、口、意這三方面的因緣。' 現代漢語譯本：'我已成就至尊的佛陀，成為三界的導師，所以才說出前世的因緣，在阿耨大泉中。' 現代漢語譯本：'佛陀告訴舍利弗：『你看到如來，眾惡已經斷盡，諸善都已圓滿，想要讓天、龍、鬼神、帝王、臣民都念其善，尚且有這樣的因緣，更何況是愚昧無知、尚未得道的人呢？』 現代漢語譯本：'佛陀告訴舍利弗：『你應當學習這些，以及五百羅漢、一切眾生，都應當學習這些。』 現代漢語譯本：'佛陀告訴舍利弗：『你應當守護好身的三業、口的四業、意的三業，舍利弗！你應當學習這些。』 現代漢語譯本：'佛陀說完這些話后，舍利弗和五百羅漢、阿耨大龍王、天、龍、鬼神、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，聽聞佛陀所說，都歡喜地接受並奉行。' 現代漢語譯本：'佛說背痛宿緣經第五' 現代漢語譯本：'我聽聞是這樣的：' 現代漢語譯本：'一時，佛陀在阿耨大泉，與五百位大比丘一同，他們都是羅漢，具有六神通，唯獨缺少一位比丘——阿難。' 現代漢語譯本：'於是，佛陀告訴舍利弗：『在很久遠的過去，在羅閱祇，當時正值盛大的節日聚會，當時國有兩位力士：一位是剎帝利種姓，一位是婆羅門種姓，也來參加聚會。當時兩位力士互相角力，婆羅門力士對剎帝利力士說：『你不要摔我，我將給你大量的錢財寶物。』剎帝利便沒有盡全力，只是戲弄地讓他屈服。兩人都獲得了稱讚，都得到了國王的賞賜，婆羅門力士最終沒有報答剎帝利力士所承諾的。'
English version: 'Therefore, this is a residual karmic connection. Even though I have now become a Buddha, I still experience the pain of aching joints.' English version: 'Then, the Buddha spoke a verse about the karmic causes of past lives:' English version: 'In a past life, I was a doctor's son, treating the son of an elder. Due to anger, I gave him the wrong medicine, which led to his death.' English version: 'Because of this past karmic connection, I suffered in hell for a long time. The residual karmic connection from that time is why I now have the pain of aching joints.' English version: 'Karmic connections will not ultimately disappear, nor will they attach to emptiness. Therefore, one must guard the karmic connections of body, speech, and mind.' English version: 'I have become the supreme Buddha, the guide of the three realms. That is why I speak of the karmic causes of past lives, here at Anavatapta Lake.' English version: 'The Buddha said to Shariputra, 『You see that the Tathagata has exhausted all evils and is fully endowed with all virtues. Even though he wishes that gods, dragons, ghosts, spirits, emperors, and subjects would all think of his goodness, he still has this karmic connection. How much more so for those who are ignorant and have not yet attained the Way?』' English version: 'The Buddha said to Shariputra, 『You should learn these things, and so should the five hundred Arhats and all sentient beings.』' English version: 'The Buddha said to Shariputra, 『You should guard the three actions of the body, the four actions of speech, and the three actions of the mind. Shariputra! You should learn these things.』' English version: 'After the Buddha spoke these words, Shariputra and the five hundred Arhats, the Anavatapta Dragon King, gods, dragons, ghosts, spirits, Gandharvas, Asuras, Garudas, Kinnaras, and Mahoragas, hearing what the Buddha had said, joyfully accepted and practiced it.' English version: 'The Fifth Sutra on the Karmic Causes of Back Pain Spoken by the Buddha' English version: 'Thus have I heard:' English version: 'At one time, the Buddha was at Anavatapta Lake, together with five hundred great Bhikkhus, all of whom were Arhats with the six supernatural powers, except for one Bhikkhu—Ananda.' English version: 'Then, the Buddha said to Shariputra, 『In the distant past, in Rajagriha, during a great festival gathering, there were two strongmen in the kingdom: one of the Kshatriya caste and one of the Brahmin caste, who also came to the gathering. The two strongmen wrestled with each other. The Brahmin strongman said to the Kshatriya strongman, 『Do not throw me, and I will give you a great deal of money and treasures.』 The Kshatriya then did not exert his full strength, but playfully made him submit. Both were praised and received rewards from the king. The Brahmin strongman ultimately did not repay the Kshatriya strongman as he had promised.』'
。到後節日，復來聚會相撲，婆羅門力士復求首剎帝利力士，如前相許，剎帝利力士復饒不撲，得賞如上，復不相報。如是至三。
「後節復會，婆羅門力士重語剎帝利力士曰：『前後所許，當一時並報。』剎帝利力士心念曰：『此人數欺我，既不報我、又侵我分，我今日當使其消。』是剎帝利便乾笑語曰：『卿誑我滿三，今不復用卿物。』便右手捺項，左手捉褲腰，兩手蹙之，挫折其脊，如折甘蔗，擎之三旋，使眾人見，然後撲地，墮地即死。王及群臣，皆大歡喜，賜金錢十萬。」
佛語舍利弗：「汝知爾時剎帝利力士撲殺婆羅門力士者不？則我身是；婆羅門力士者，地婆達兜是。」
佛語舍利弗：「我爾時以貪恚故，撲殺此力士，以是因緣，墮地獄中，燒煮榜治，經數千歲。今我已成阿惟三佛，諸漏已盡，爾時殘緣，今故有此脊痛之患。」
於是，世尊自說宿緣頌曰：
「節會共相撲， 意欲屈彼人， 一舉撲著地， 令其脊中折。 以是因緣故， 久受地獄苦， 先世殘餘殃， 故致脊痛患。 此緣終不滅， 亦不著虛空。 護是三因緣， 莫犯身、口、意。 我自成尊佛， 得為三界將， 阿耨大泉中， 自說宿世緣
現代漢語譯本：節日過後，他們再次聚會進行摔跤比賽。婆羅門力士再次請求與剎帝利力士比賽，像之前那樣約定。剎帝利力士再次饒恕不摔，得到和上次一樣的賞賜，也不進行報復。如此重複三次。 現代漢語譯本：後來的節日聚會時，婆羅門力士對剎帝利力士說：『之前所承諾的，應該一次性全部償還。』剎帝利力士心想：『這個人欺騙我，既不報答我，又侵佔我的利益，我今天一定要讓他完蛋。』於是剎帝利力士假笑著說：『你欺騙了我三次，現在我不再需要你的東西了。』便用右手按住他的脖子，左手抓住他的褲腰，兩手用力，折斷了他的脊椎，像折斷甘蔗一樣。他舉起那人轉了三圈，讓眾人看到，然後把他摔在地上，那人當場死亡。國王和群臣都非常高興，賞賜了他十萬金錢。 現代漢語譯本：佛陀告訴舍利弗：『你知道當時摔死婆羅門力士的剎帝利力士是誰嗎？那就是我的前身；而那個婆羅門力士，就是提婆達多。』 現代漢語譯本：佛陀告訴舍利弗：『我當時因為貪婪和嗔恨，摔死了這個力士，因為這個因緣，我墮入地獄，遭受燒煮和鞭打的痛苦，經歷了數千年。現在我已經成佛，證得無上正等正覺，一切煩惱都已斷盡，但那時殘餘的業力，現在仍然導致我患有脊椎疼痛的疾病。』 現代漢語譯本：於是，世尊自己講述了宿世因緣，並說了偈頌： 現代漢語譯本：『節日聚會互相摔跤，意圖壓制對方，一舉將他摔在地上，使他的脊椎折斷。因為這個因緣，長久遭受地獄的痛苦，前世殘餘的業報，所以導致脊椎疼痛的疾病。這個因緣終究不會消滅，也不會消失在虛空中。守護好這三種因緣，不要犯身、口、意的過失。我已成就至尊佛陀，成為三界的導師，在阿耨大泉中，親自講述宿世的因緣。』
English version: After the festival, they gathered again for wrestling matches. The Brahmin wrestler again requested to wrestle with the Kshatriya wrestler, as they had agreed before. The Kshatriya wrestler again spared him from being thrown, receiving the same reward as before, and did not retaliate. This was repeated three times. English version: At a later festival gathering, the Brahmin wrestler said to the Kshatriya wrestler, 'What was promised before should be repaid all at once.' The Kshatriya wrestler thought, 'This person has deceived me, not only not repaying me but also encroaching on my benefits. Today, I must make him perish.' So the Kshatriya wrestler said with a fake smile, 'You have deceived me three times, and now I no longer need your things.' He then pressed down on the Brahmin's neck with his right hand, grabbed his waist with his left hand, and with both hands, he snapped his spine like breaking a sugarcane. He lifted the man up, turned him around three times for everyone to see, and then threw him to the ground, where he died instantly. The king and his ministers were all very happy and rewarded him with one hundred thousand gold coins. English version: The Buddha said to Shariputra, 'Do you know who the Kshatriya wrestler who killed the Brahmin wrestler was at that time? It was my former self; and that Brahmin wrestler was Devadatta.' English version: The Buddha said to Shariputra, 'At that time, because of greed and hatred, I killed this wrestler. Because of this cause, I fell into hell, suffering the pain of being boiled and whipped for thousands of years. Now I have become a Buddha, attained Anuttara-samyak-sambodhi, and all defilements have been extinguished. However, the residual karma from that time still causes me to suffer from back pain.' English version: Then, the World Honored One himself spoke of his past life's causes and conditions, and recited a verse: English version: 'At the festival gathering, we wrestled, intending to subdue the other. With one move, I threw him to the ground, breaking his spine. Because of this cause, I suffered in hell for a long time. The residual karma from a past life is why I suffer from back pain. This cause will never be extinguished, nor will it disappear into the void. Protect these three causes, and do not commit errors in body, speech, and mind. I have become the Supreme Buddha, the guide of the three realms. In the Anavatapta Lake, I myself speak of my past life's causes and conditions.'
。」
佛語舍利弗：「汝見如來，眾惡已盡，諸善普具，諸天、龍、神、帝王、臣民、一切眾生，皆欲令得渡，尚不免餘殃，況復愚癡、未得道者？」
佛語舍利弗：「汝等當學是，護身三、口四、意三。」
佛說是已，舍利弗及五百羅漢、八部鬼神，聞佛所說，歡喜受行。
佛說木槍刺腳因緣經第六
聞如是：
一時佛在羅閱祇竹園精舍，與大比丘僧五百人俱。世尊晨旦著衣持缽，與五百比丘僧及阿難圍繞，共入羅閱祇城乞食，家家遍至。見此里中，有破剛木者，有一片木，長尺二，迸在一邊，于佛前立。佛便心念：「此是宿緣，我自作是，自當受之。」眾人聞見，皆共聚觀，大眾見之，驚愕失聲。佛復心念：「今當現償宿緣，使眾人見，信解殃對，不敢造惡。」
佛便踴在虛空，去地一刃，木槍逐佛，亦高一刃，于佛前立；佛覆上二刃、三刃、四刃乃至七刃，槍亦隨上七刃；世尊覆上高一多羅，槍亦高一多羅；佛覆上乃至七多羅，槍亦隨上，立於佛前；佛覆上高七里，槍亦高七里；佛覆上高十里，槍亦如是；佛覆上高一由延，槍亦隨之；佛覆上七由延，槍亦上隨之
現代漢語譯本 佛對舍利弗說：『你看到如來，一切惡行都已斷盡，各種善行都已圓滿具備，諸天、龍、神、帝王、臣民、一切眾生，都希望他們能夠得度，尚且不能免除過去的業報，更何況是那些愚癡、尚未得道的人呢？』 佛對舍利弗說：『你們應當學習這些，守護身的三業、口四業、意三業。』 佛說完這些話后，舍利弗以及五百羅漢、八部鬼神，聽聞佛所說，都歡喜地接受並奉行。 佛說木槍刺腳因緣經第六 我聽聞是這樣的： 一時，佛在羅閱祇竹園精舍，與五百位大比丘僧在一起。世尊早晨穿好衣服，拿著缽，與五百位比丘僧以及阿難一起，進入羅閱祇城乞食，挨家挨戶地走。看到這個村子裡，有一個劈木頭的人，有一塊木片，長一尺二寸，被劈到一邊，立在佛的面前。佛心中想：『這是宿世的因緣，是我自己造的，應當自己承受。』眾人聽見看見，都聚攏來觀看，大眾看見后，驚愕失聲。佛又想：『現在應當償還宿世的因緣，讓眾人看見，相信並理解因果報應，不敢造惡。』 佛便騰空而起，離地一刃高，木槍追隨佛，也高一刃，立在佛的面前；佛又上升二刃、三刃、四刃乃至七刃，槍也隨著上升七刃；世尊又上升一多羅高，槍也高一多羅；佛又上升乃至七多羅，槍也隨著上升，立在佛的面前；佛又上升七里高，槍也高七里；佛又上升十里高，槍也如此；佛又上升一由延高，槍也隨著上升；佛又上升七由延，槍也隨著上升。
English version The Buddha said to Sariputra: 'You see the Tathagata, all evil deeds have been exhausted, all good deeds are fully possessed. All gods, dragons, spirits, emperors, ministers, and all sentient beings, all wish to be delivered, yet they still cannot avoid the remaining karmic consequences. How much more so for those who are foolish and have not yet attained the Way?' The Buddha said to Sariputra: 'You should learn these things, guarding the three actions of the body, the four of the mouth, and the three of the mind.' After the Buddha finished speaking, Sariputra, the five hundred Arhats, and the eight classes of ghosts and spirits, having heard what the Buddha said, joyfully accepted and practiced it. The Sutra of the Cause and Condition of the Wooden Spear Piercing the Foot, Sixth Thus have I heard: At one time, the Buddha was at the Bamboo Grove Monastery in Rajagriha, together with five hundred great Bhikshus. The World Honored One, in the early morning, put on his robes, held his bowl, and together with the five hundred Bhikshus and Ananda, entered the city of Rajagriha to beg for food, going from house to house. He saw in this village, a person splitting wood. There was a piece of wood, one foot and two inches long, that had been split off to one side, standing in front of the Buddha. The Buddha thought: 'This is a past karmic connection, I myself created it, and I should bear it myself.' The people who heard and saw this all gathered to watch. The crowd, upon seeing it, were shocked and lost their voices. The Buddha then thought: 'Now I should repay the past karmic connection, so that the people can see, believe, and understand the retribution of cause and effect, and dare not commit evil.' The Buddha then rose into the air, one blade's length above the ground. The wooden spear followed the Buddha, also rising one blade's length, standing in front of the Buddha. The Buddha then rose two, three, four, up to seven blades' lengths, and the spear also rose seven blades' lengths. The World Honored One then rose one tala high, and the spear also rose one tala high. The Buddha then rose up to seven talas, and the spear also rose up, standing in front of the Buddha. The Buddha then rose seven miles high, and the spear also rose seven miles high. The Buddha then rose ten miles high, and the spear did the same. The Buddha then rose one yojana high, and the spear followed. The Buddha then rose seven yojanas, and the spear also followed.
。
佛于空中，化作青石，厚六由延，縱廣十二由延，佛于上立，槍便穿石，出在佛前立；佛復于空中，化作水，縱廣十二由延，深六由延，於水上立，槍復過水，于佛前立；佛復于空中，化作大火，縱廣十二由延，高六由延，于焰上立，槍亦過焰，至佛前立；佛復于空中，化作旋風，縱廣十二由延，高六由延，于風上立，槍從傍邊斜來，趣佛前立。
佛覆上至四天王宮殿中住，槍亦來上，至佛前立。佛覆上至三十三天，上壁方一由延琉璃石，佛于上立，槍亦來上，在佛前立。佛去後，四天王相告曰：「佛畏此木槍，槍亦逐不置。」皆共僉然不悅，從三十三天化去。至焰天，焰天化去；至兜率，兜率化去；至涅磨羅他，涅磨羅他化去；至婆羅尼蜜，婆羅尼蜜化去；至梵天；木槍從三十三天，以次來上，乃至梵天，于佛前立。諸天皆相謂曰：「佛畏此槍，舍走，然槍逐不置。」
爾時，世尊與諸梵天說自宿緣法；從梵天還，至婆羅尼蜜；婆羅尼蜜，下至涅摩羅他；涅摩羅他，下至兜率；兜率，下至焰天；焰天，下至三十三天；三十三天，下至四天王；四天王，下還至羅閱祇；所過諸天，皆為說宿緣法，槍亦復從上下至羅閱祇，佛亦為羅閱祇人說宿緣法。
佛與比丘僧出羅閱祇城，槍亦尋佛后，國人盡逐佛出城。佛問眾人：「汝等欲何至？」
眾人答曰：「欲隨如來，看此因緣。」
佛語眾人：「各自還歸，如來自知時節
現代漢語譯本：佛陀在空中，化作青石，厚度為六由延，縱橫十二由延。佛陀站在上面，木槍便穿透石頭，出現在佛陀面前；佛陀又在空中，化作水，縱橫十二由延，深度為六由延，站在水面上，木槍又穿過水，在佛陀面前停住；佛陀又在空中，化作大火，縱橫十二由延，高度為六由延，站在火焰上，木槍也穿過火焰，到達佛陀面前；佛陀又在空中，化作旋風，縱橫十二由延，高度為六由延，站在風上，木槍從旁邊斜著飛來，停在佛陀面前。 佛陀又上升到四天王宮殿中居住，木槍也飛上來，停在佛陀面前。佛陀又上升到三十三天，站在一面邊長一由延的琉璃石上，木槍也飛上來，停在佛陀面前。佛陀離開后，四天王互相說道：『佛陀害怕這木槍，木槍也緊追不捨。』他們都感到不高興，便從三十三天化去。到了焰天，焰天也化去；到了兜率天，兜率天也化去；到了涅摩羅他天，涅摩羅他天也化去；到了婆羅尼蜜天，婆羅尼蜜天也化去；到了梵天；木槍從三十三天，依次飛上來，直到梵天，停在佛陀面前。諸天都互相說道：『佛陀害怕這木槍，捨棄逃走，然而木槍緊追不捨。』 這時，世尊與諸梵天講述自己前世的因緣法；從梵天返回，到了婆羅尼蜜天；婆羅尼蜜天，下到涅摩羅他天；涅摩羅他天，下到兜率天；兜率天，下到焰天；焰天，下到三十三天；三十三天，下到四天王天；四天王天，下回到羅閱祇；所經過的諸天，都為他們講述前世的因緣法，木槍也從上到下，到達羅閱祇，佛陀也為羅閱祇的人們講述前世的因緣法。 佛陀與比丘僧離開羅閱祇城，木槍也緊隨佛陀身後，國人都追隨佛陀出城。佛陀問眾人：『你們想去哪裡？』 眾人回答說：『想跟隨如來，看看這因緣。』 佛陀告訴眾人：『各自回去吧，如來自知時節。』
English version: The Buddha, in the air, transformed into a blue stone, six yojanas thick, and twelve yojanas in length and width. The Buddha stood on it, and the wooden spear pierced through the stone, appearing in front of the Buddha; the Buddha again, in the air, transformed into water, twelve yojanas in length and width, and six yojanas deep, standing on the water, the wooden spear again passed through the water, stopping in front of the Buddha; the Buddha again, in the air, transformed into a great fire, twelve yojanas in length and width, and six yojanas high, standing on the flames, the wooden spear also passed through the flames, reaching in front of the Buddha; the Buddha again, in the air, transformed into a whirlwind, twelve yojanas in length and width, and six yojanas high, standing on the wind, the wooden spear came diagonally from the side, stopping in front of the Buddha. The Buddha then ascended to reside in the palace of the Four Heavenly Kings, and the wooden spear also flew up, stopping in front of the Buddha. The Buddha then ascended to the Thirty-three Heavens, standing on a lapis lazuli stone one yojana on each side, and the wooden spear also flew up, stopping in front of the Buddha. After the Buddha left, the Four Heavenly Kings said to each other: 'The Buddha is afraid of this wooden spear, and the spear is relentlessly pursuing him.' They were all displeased and transformed away from the Thirty-three Heavens. They went to the Flame Heaven, and the Flame Heaven transformed away; they went to the Tusita Heaven, and the Tusita Heaven transformed away; they went to the Nimmānaratī Heaven, and the Nimmānaratī Heaven transformed away; they went to the Paranirmitavasavartin Heaven, and the Paranirmitavasavartin Heaven transformed away; they went to the Brahma Heaven; the wooden spear, from the Thirty-three Heavens, flew up in succession, until the Brahma Heaven, stopping in front of the Buddha. All the gods said to each other: 'The Buddha is afraid of this spear, abandoning and fleeing, yet the spear relentlessly pursues him.' At that time, the World Honored One spoke to the Brahma gods about the Dharma of his past lives; returning from the Brahma Heaven, he went to the Paranirmitavasavartin Heaven; the Paranirmitavasavartin Heaven, descended to the Nimmānaratī Heaven; the Nimmānaratī Heaven, descended to the Tusita Heaven; the Tusita Heaven, descended to the Flame Heaven; the Flame Heaven, descended to the Thirty-three Heavens; the Thirty-three Heavens, descended to the Four Heavenly Kings; the Four Heavenly Kings, descended back to Rajagriha; all the heavens he passed through, he spoke to them about the Dharma of his past lives, and the wooden spear also came from above and below to Rajagriha, and the Buddha also spoke to the people of Rajagriha about the Dharma of his past lives. The Buddha and the assembly of monks left the city of Rajagriha, and the wooden spear also followed behind the Buddha, and the people of the country all followed the Buddha out of the city. The Buddha asked the crowd: 'Where do you all wish to go?' The crowd replied: 'We wish to follow the Tathagata, to see this cause and condition.' The Buddha told the crowd: 'Each of you return home, the Tathagata knows the time.'
。」
阿難問佛：「如來！何以遣眾人還？」
佛語阿難：「若眾人見我償此緣者，皆當盟死墮地。」阿難便默。
世尊即還竹園僧伽藍，自處己房，敕諸比丘：「各自還房。」各受教還房。
阿難問佛：「我當云何？」
佛語阿難：「汝亦還房。」阿難即還。
佛便心念：「是緣我宿自造，必當償之。」即取大衣，四疊襞之，還坐本座。佛便展右足，木槍便從足趺上下入，徹過入地，地深六萬八千由延；過此地至水，水深亦六萬八千由延；過水至火，火高六萬八千由延；至火乃燋。當爾時，地六反震動。阿難、諸比丘，各自心念：「今此地動，槍必刺佛腳也。」
佛被刺已，苦痛、辛痛、疼痛、斷氣痛。阿難即至佛所，見佛腳槍刺瘡，便悶死倒地。佛便以水灑阿難，阿難乃起。起已，禮佛足、摩拭佛足、嗚佛足，涕泣墮淚曰：「佛以是腳，行至樹下降魔，上至三十三天，為母說法。世尊金剛之身，作何因緣，為此小木所害乃爾？」
佛語阿難：「且止，勿憂涕泣。世間因緣，輪轉生死，有是苦患。」
阿難問佛：「今者，瘡痛增損何如？」
佛語阿難：「漸漸有降。」
舍利弗將諸比丘僧來詣佛所，稽首佛足，禮已，一面住。舍利弗問佛：「不審瘡痛，增損云何？」
佛報舍利弗：「瘡痛漸漸有損
現代漢語譯本 阿難問佛：『如來！為什麼要遣散眾人回去？』 佛告訴阿難：『如果眾人看到我償還這個因緣，都會驚恐而死，墮入地獄。』阿難便沉默不語。 世尊隨即返回竹園僧伽藍，回到自己的房間，命令眾比丘：『各自回房。』眾比丘領命回房。 阿難問佛：『我該怎麼辦？』 佛告訴阿難：『你也回房。』阿難便回房。 佛心想：『這個因緣是我宿世自己造的，必定要償還。』隨即拿起大衣，四層疊好，重新坐回原位。佛伸出右腳，木槍便從腳底向上刺入，穿透入地，地深六萬八千由旬；穿過地到達水，水深也六萬八千由旬；穿過水到達火，火高六萬八千由旬；到達火時被燒焦。當時，大地六次震動。阿難和眾比丘各自心想：『現在大地震動，一定是槍刺入了佛的腳。』 佛被刺后，感到劇烈的苦痛、辛痛、疼痛、斷氣般的痛。阿難立刻來到佛的住所，看到佛腳上的槍傷，便昏厥倒地。佛用水灑在阿難身上，阿難才醒來。醒來后，他禮拜佛足、摩挲佛足、親吻佛足，涕淚俱下地說：『佛用這雙腳，走到樹下降伏魔障，上到三十三天，為母親說法。世尊金剛之身，是什麼因緣，竟被這小小的木頭所傷到如此地步？』 佛告訴阿難：『先別這樣，不要憂愁哭泣。世間因緣，輪轉生死，有這樣的苦難。』 阿難問佛：『現在，瘡痛是加重還是減輕了？』 佛告訴阿難：『漸漸減輕了。』 舍利弗帶領眾比丘僧來到佛的住所，向佛稽首，禮拜完畢，在一旁站立。舍利弗問佛：『不知瘡痛，是加重還是減輕了？』 佛告訴舍利弗：『瘡痛漸漸減輕了。』
English version Ananda asked the Buddha, 'Oh Tathagata! Why did you send everyone away?' The Buddha told Ananda, 'If the people saw me repaying this karmic debt, they would all die of fright and fall into hell.' Ananda then remained silent. The World Honored One then returned to the Bamboo Grove Monastery, went back to his own room, and ordered the monks, 'Each of you return to your own room.' The monks obeyed and returned to their rooms. Ananda asked the Buddha, 'What should I do?' The Buddha told Ananda, 'You also return to your room.' Ananda then returned to his room. The Buddha thought, 'This karmic debt was created by me in a past life, and I must repay it.' He then took his robe, folded it into four layers, and sat back in his original position. The Buddha extended his right foot, and a wooden spear pierced upwards from the sole of his foot, going through the ground, which was 68,000 yojanas deep; passing through the ground to water, which was also 68,000 yojanas deep; passing through the water to fire, which was 68,000 yojanas high; and was burned when it reached the fire. At that time, the earth shook six times. Ananda and the monks each thought, 'Now that the earth is shaking, the spear must have pierced the Buddha's foot.' After being pierced, the Buddha felt intense pain, sharp pain, aching pain, and pain as if his breath was being cut off. Ananda immediately went to the Buddha's dwelling, saw the spear wound on the Buddha's foot, and fainted to the ground. The Buddha sprinkled water on Ananda, and Ananda then woke up. After waking up, he bowed at the Buddha's feet, rubbed the Buddha's feet, kissed the Buddha's feet, and wept, saying, 'With these feet, the Buddha walked to the tree to subdue demons, ascended to the Thirty-three Heavens, and preached the Dharma to his mother. Oh World Honored One, with your diamond body, what karmic cause led to you being harmed by this small piece of wood to such an extent?' The Buddha told Ananda, 'Stop, do not grieve and weep. The karmic causes of the world, the cycle of birth and death, have such suffering.' Ananda asked the Buddha, 'Now, is the pain of the wound increasing or decreasing?' The Buddha told Ananda, 'It is gradually decreasing.' Sariputra led the assembly of monks to the Buddha's dwelling, bowed at the Buddha's feet, and after paying respects, stood to one side. Sariputra asked the Buddha, 'I do not know, is the pain of the wound increasing or decreasing?' The Buddha told Sariputra, 'The pain of the wound is gradually decreasing.'
。」
爾時，比丘眾中，漏未盡者，見此瘡，皆悲喚號泣曰：「世尊大悲，無物不濟，而云何有此痛緣也？」
佛語此等比丘：「且止，莫涕。我乃先世自造此緣，要當受之，無可逃避處。此對亦非父作、亦非母作、亦非王作、亦非天作、亦非沙門、婆羅門所作，本我自造，今自受之。」諸漏盡神通者，各自默然思惟佛往日曾所說偈曰：
「世人所作行， 或作善惡事， 此行還歸身， 終不朽敗亡。」
耆婆聞佛為木槍所刺，涕泣至阿阇世王所。阿阇世王曰：「卿何以涕泣？」
耆婆答曰：「我聞佛為木槍刺腳，是以涕耳。」
阿阇世王聞此語，便從床上，悶死墮地，良久乃穌。舉宮內外，咸皆驚怖。王起涕泣，敕諸臣曰：「速疾嚴駕，欲至佛所。」諸臣受教，即便嚴駕，白王曰：「嚴駕已訖。」王即便上車，出羅閱祇城。
城內四姓宗族、清信士女，聞佛為木槍所刺，王與弟耆婆，及此人眾，百千圍繞，共至佛所。下車、脫冠、解劍、退蓋，步進詣佛。佛右脅側臥，王禮佛已，手捉佛足，摩抆、口嗚，自稱國號姓名曰：「摩竭王阿阇世，問訊世尊，瘡痛寧有小損不？」
佛報阿阇世：「當使大王，常得安隱，長壽無病。王當治以正法，莫行非法。」佛便命王使坐，王即就座。
王問佛言：「我從如來所聞，佛身金剛，不可毀壞。不審今者，何為此木槍所刺耶？」
佛告王曰：「一切諸法，皆為緣對所壞
現代漢語譯本 當時，比丘眾中，那些煩惱未盡的比丘，看到這個傷口，都悲傷地哭喊道：『世尊如此大慈大悲，沒有不救濟的，怎麼會有這樣的痛苦遭遇呢？』 佛陀對這些比丘說：『先別哭泣。這是我前世自己造下的因緣，應當承受，沒有地方可以逃避。這個痛苦也不是父親造成的，也不是母親造成的，也不是國王造成的，也不是天神造成的，也不是沙門、婆羅門造成的，是我自己造的，現在自己承受。』那些煩惱已盡、具有神通的比丘，各自默默地思索著佛陀過去所說的偈語： 『世人所作的行為，無論是善事還是惡事，這些行為最終都會回到自身，永遠不會消亡。』 耆婆聽到佛陀被木槍刺傷，哭著跑到阿阇世王那裡。阿阇世王問：『你為何哭泣？』 耆婆回答說：『我聽說佛陀被木槍刺傷了腳，所以才哭泣。』 阿阇世王聽到這話，便從床上驚嚇得昏死過去，摔倒在地，過了很久才甦醒過來。整個宮廷內外都感到驚恐。國王起身哭泣，命令大臣們說：『快點準備車駕，我要去佛陀那裡。』大臣們接受命令，立刻準備好車駕，稟告國王說：『車駕已經準備好了。』國王立刻上車，出了羅閱祇城。 城內四姓宗族、虔誠的男女信徒，聽說佛陀被木槍刺傷，國王和弟弟耆婆，以及這些人眾，成百上千地圍繞著，一起到了佛陀那裡。國王下車，脫下王冠，解下佩劍，退去車蓋，步行走到佛陀面前。佛陀右側臥著，國王向佛陀行禮后，用手握住佛陀的腳，摩挲、親吻，自稱國號姓名說：『摩竭陀國王阿阇世，問候世尊，傷痛是否稍微減輕一些？』 佛陀告訴阿阇世：『愿大王常常安穩，長壽無病。大王應當用正法治理國家，不要施行非法。』佛陀便讓國王坐下，國王就坐。 國王問佛陀說：『我從如來那裡聽說，佛身是金剛不壞的。不知現在，為何會被這木槍所刺傷呢？』 佛陀告訴國王說：『一切諸法，都是因緣和合而生滅的。』
English version At that time, among the assembly of monks, those whose defilements were not yet exhausted, upon seeing this wound, all cried out in sorrow, saying: 'The World-Honored One is so compassionate, there is nothing He does not save, how could such a painful event occur?' The Buddha said to these monks: 'Stop crying for now. This is a karmic consequence I created in a past life, and I must bear it; there is nowhere to escape. This pain was not caused by my father, nor by my mother, nor by the king, nor by the gods, nor by the ascetics or Brahmins; it was created by myself, and now I must endure it.' Those monks who had exhausted their defilements and possessed supernatural powers, each silently pondered the verse the Buddha had spoken in the past: 'The actions that people perform, whether good or evil, these actions will return to the body, and will never decay or perish.' Jivaka, upon hearing that the Buddha had been pierced by a wooden spear, wept and went to King Ajatasatru. King Ajatasatru asked: 'Why are you weeping?' Jivaka replied: 'I heard that the Buddha's foot was pierced by a wooden spear, that is why I am weeping.' Upon hearing this, King Ajatasatru was so shocked that he fainted and fell to the ground, regaining consciousness after a long while. The entire palace was filled with fear. The king rose, weeping, and commanded his ministers: 'Quickly prepare the carriage, I wish to go to the Buddha.' The ministers obeyed, and immediately prepared the carriage, reporting to the king: 'The carriage is ready.' The king immediately got into the carriage and left Rajagriha. The four castes of the city, along with devout men and women, upon hearing that the Buddha had been pierced by a wooden spear, surrounded by the king, his brother Jivaka, and hundreds and thousands of people, all went to the Buddha. The king got out of the carriage, removed his crown, unsheathed his sword, and dismissed the canopy, walking to the Buddha. The Buddha was lying on his right side. After paying respects to the Buddha, the king held the Buddha's feet, caressed and kissed them, and proclaimed his kingdom and name, saying: 'Ajatasatru, King of Magadha, greets the World-Honored One, is the pain of the wound any less?' The Buddha told Ajatasatru: 'May the great king always be peaceful, have a long life, and be free from illness. The king should govern with righteousness, and not practice unrighteousness.' The Buddha then asked the king to sit down, and the king took a seat. The king asked the Buddha: 'I have heard from the Tathagata that the Buddha's body is indestructible like diamond. I wonder, why is it that you are now pierced by this wooden spear?' The Buddha told the king: 'All phenomena are destroyed by the conditions that bring them together.'
。我身雖是金剛，非木槍能壞，宿對所壞。」
於是，世尊即說頌曰：
「世人所為作， 各自見其行， 行善得善報， 行惡得惡報。
「是故，大王！當學舍惡、從善。愚騃不學問，未識真道者，戲笑輕作罪，后當號泣受。是故，大王！不可以戲笑作罪，王當學如是。」
王語耆婆：「汝合好藥，洗瘡咒治，必令時差。」
耆婆曰：「諾。」耆婆即便禮佛、洗足、著生肌藥已，復讀止痛咒。耆婆出百千價㲲，用裹佛足，以手摩足，以口嗚之曰：「愿佛老壽，此患早除。一切眾生，長夜之苦，亦得解脫。」即起禮佛，於一面住。
佛於是為阿阇世王、一切眾會故，說四諦法：「何謂四諦？苦諦、苦習諦、苦盡諦、苦盡道諦，是為四諦。」說是時，六十比丘，得漏盡、意解；萬一千人，得法眼凈。
王於是辭曰：「國事多故，欲還請辭。」
佛言：「可，宜知是時。」
王即起，稽首佛足，繞三匝而歸。諸眾亦各禮佛，繞三匝而還。
於是暮，夜半，有七天人，人人能出百種音聲，來詣佛所，稽首佛足，繞床一匝而立。一天白佛：「瞿曇沙門！如師子受瘡，能忍苦痛，不告他人。」
一天又曰：「瞿曇沙門！如象受瘡，能忍苦痛，不語他人。」
一天覆曰：「瞿曇沙門！如犎牛號時，亦不覺苦痛。」
一天覆曰：「瞿曇沙門！如水牛號時，亦不覺痛
現代漢語譯本：'我的身體雖然像金剛一樣堅硬，但也不是木槍所能破壞的，這是宿世的因果報應所致。' 於是，世尊就說了偈語： '世人所作所為，各自會看到自己的行為，行善會得到善報，行惡會得到惡報。' '因此，大王！應當學習捨棄惡行，奉行善事。愚蠢無知不學習，不明白真理的人，嬉笑輕率地作惡，將來必定會哭泣受苦。所以，大王！不可以嬉笑的態度作惡，大王應當這樣學習。' 國王對耆婆說：'你調配好藥，清洗傷口，唸咒治療，一定要讓它及時痊癒。' 耆婆說：'遵命。'耆婆立刻禮拜佛陀，清洗佛足，敷上生肌藥后，又唸誦止痛咒。耆婆拿出價值百千的細布，用來包裹佛足，用手按摩佛足，用嘴親吻佛足說：'愿佛陀長壽，這個病患早日消除。一切眾生，長夜的痛苦，也能得到解脫。'然後起身禮拜佛陀，站在一旁。 佛陀於是爲了阿阇世王和所有在場的人，宣說了四諦法：'什麼是四諦？苦諦、苦集諦、苦滅諦、苦滅道諦，這就是四諦。'在說法的時候，六十位比丘，證得了漏盡、心解脫；一萬一千人，得到了法眼清凈。 國王於是告辭說：'國家事務繁多，想要回去，請允許我告退。' 佛陀說：'可以，應該知道時機。' 國王立刻起身，頂禮佛足，繞佛三圈后離開。眾人也各自禮拜佛陀，繞佛三圈后離開。 到了晚上，半夜時分，有七位天人，每個人都能發出百種聲音，來到佛陀所在的地方，頂禮佛足，繞床一圈站立。一位天人對佛說：'瞿曇沙門！就像獅子受了傷，能夠忍受痛苦，不告訴別人。' 一位天人又說：'瞿曇沙門！就像大象受了傷，能夠忍受痛苦，不告訴別人。' 一位天人又說：'瞿曇沙門！就像犎牛叫的時候，也不覺得痛苦。' 一位天人又說：'瞿曇沙門！就像水牛叫的時候，也不覺得痛苦。'
English version: 'Although my body is as hard as diamond, it cannot be broken by a wooden spear; this is due to the retribution of past karma.' Then, the World Honored One spoke a verse: 'What people do, each sees their own actions; doing good brings good rewards, doing evil brings evil rewards.' 'Therefore, O King! You should learn to abandon evil and follow good. The foolish and ignorant who do not learn, who do not understand the true path, who laugh and lightly commit sins, will later weep and suffer. Therefore, O King! You should not commit sins with a laughing attitude; the King should learn this way.' The King said to Jivaka, 'You should prepare good medicine, wash the wound, and chant incantations to heal it, and make sure it heals in time.' Jivaka said, 'Yes, I will.' Jivaka immediately bowed to the Buddha, washed the Buddha's feet, applied flesh-regenerating medicine, and then recited a pain-relieving mantra. Jivaka took out fine cloth worth a hundred thousand, used it to wrap the Buddha's feet, massaged the feet with his hands, and kissed the feet with his mouth, saying, 'May the Buddha live long, and may this ailment be removed soon. May all sentient beings be liberated from the suffering of the long night.' Then he rose, bowed to the Buddha, and stood to one side. The Buddha then, for the sake of King Ajatasatru and all those present, expounded the Four Noble Truths: 'What are the Four Noble Truths? The Truth of Suffering, the Truth of the Origin of Suffering, the Truth of the Cessation of Suffering, and the Truth of the Path to the Cessation of Suffering; these are the Four Noble Truths.' At the time of this teaching, sixty monks attained the extinction of outflows and liberation of mind; eleven thousand people attained the purity of the Dharma Eye. The King then took his leave, saying, 'State affairs are numerous, I wish to return, please allow me to take my leave.' The Buddha said, 'You may, you should know the right time.' The King immediately rose, bowed at the Buddha's feet, circumambulated the Buddha three times, and then left. The assembly also each bowed to the Buddha, circumambulated the Buddha three times, and then left. Then in the evening, at midnight, there were seven heavenly beings, each able to produce a hundred kinds of sounds, who came to where the Buddha was, bowed at the Buddha's feet, circumambulated the bed once, and stood. One heavenly being said to the Buddha, 'O Gautama the Shramana! Like a lion that has been wounded, it can endure the pain and not tell others.' Another heavenly being said, 'O Gautama the Shramana! Like an elephant that has been wounded, it can endure the pain and not tell others.' Another heavenly being said, 'O Gautama the Shramana! Like a zebu bull when it bellows, it does not feel pain.' Another heavenly being said, 'O Gautama the Shramana! Like a water buffalo when it bellows, it does not feel pain.'
。」
一天覆曰：「瞿曇沙門！如八臂天王受瘡，能忍苦痛。」
一天覆曰：「瞿曇沙門！如寶馬不覺苦痛。」
一天覆曰：「瞿曇沙門！審諦清凈，不覺苦痛。」
第一天曰：「佛！人中師子、人中象、人中犎牛、人中水牛、人中八臂天王、人中寶馬、人中審諦清凈，世尊如此等，能忍苦痛。此輩愚耐痛，世尊以慧耐。不如外學、梵志，已過中年，懈廢取婦，故望度苦，無由得度。何以故？不能究竟故也。如來法中，清凈究竟，斷諸愛慾，滅盡涅槃，如此乃度三界穢海也。何以故？是輩心意正定，從四諦求涅槃故也。」
天於是以偈頌曰：
「兇獷難降伏， 癡疑無定智， 志荒處野露， 不度生死淵。 定智除兇愚， 調意眾縛解， 志寂無狂惑， 是度生死海。」
於是，天說偈已，佛默然可之。諸天見佛默然，知為可意，即稽首佛足，繞三匝已，忽然化去。
至清旦，佛語舍利弗：「往昔無數阿僧祇劫前，爾時，有兩部賈客，各有五百人，在波羅㮈國，各撰合資財，欲嚴船渡海。裝捒已訖，解系張帆，便引而去。乘風徑往，即至寶渚。渚上豐饒，多有衣被、飲食、床臥、坐具，及妙婇女，種種雜寶，無物不有。一部賈客主語眾人曰：『我等以資財故，勤身苦體，渡海至此，所求已獲，今當住此，以五樂自娛。』第二薩薄告其部眾：『此間雖饒眾寶、五樂、婇女、衣食無乏，不當於此久住
一天又說：『瞿曇沙門！就像八臂天王承受瘡傷，能夠忍受痛苦。』 一天又說：『瞿曇沙門！就像寶馬不覺得痛苦。』 一天又說：『瞿曇沙門！審諦清凈，不覺得痛苦。』 第一天說：『佛陀！人中的獅子、人中的象、人中的犎牛、人中的水牛、人中的八臂天王、人中的寶馬、人中審諦清凈的人，世尊就像他們一樣，能夠忍受痛苦。這些愚笨的人是忍受痛苦，世尊是用智慧忍受痛苦。不像那些外道、婆羅門，已經過了中年，懈怠廢弛娶了妻子，所以希望解脫痛苦，沒有辦法得到解脫。為什麼呢？因為他們不能究竟。如來法中，清凈究竟，斷除一切愛慾，滅盡涅槃，這樣才能度過三界污穢的苦海。為什麼呢？因為他們心意正定，從四諦尋求涅槃的緣故。』 天於是用偈頌說道： 『兇暴強悍難以降伏，愚癡疑惑沒有堅定的智慧，意志荒廢暴露在野外，不能度過生死深淵。 堅定的智慧能消除兇暴愚癡，調伏心意能解脫各種束縛，意志寂靜沒有狂亂迷惑，這樣才能度過生死苦海。』 於是，天說完偈頌后，佛陀默然認可。諸天看到佛陀默然，知道是認可的意思，就向佛陀的腳稽首，繞佛三圈后，忽然消失了。 到了清晨，佛陀告訴舍利弗：『在過去無數阿僧祇劫之前，當時，有兩隊商人，每隊各有五百人，在波羅奈國，各自籌集資金，想要準備船隻渡海。裝載完畢后，解開繩索張開風帆，就出發了。乘風直行，就到了寶渚。寶渚上豐饒，有很多衣服、飲食、床鋪、坐具，以及美妙的女子，各種各樣的珍寶，沒有一樣沒有的。一隊商人的首領對眾人說：『我們因為資財的緣故，勤勞辛苦，渡海來到這裡，所求的已經得到，現在應當住在這裡，用五種享樂來娛樂自己。』第二隊商人的首領告訴他的部眾：『這裡雖然有很多珍寶、五種享樂、美女、衣食不缺，不應該在這裡久住
One day, he further said: 'Gautama Śramaṇa! Like the eight-armed heavenly king enduring wounds, he can bear suffering.' One day, he further said: 'Gautama Śramaṇa! Like a precious horse not feeling pain.' One day, he further said: 'Gautama Śramaṇa! Truly pure, not feeling pain.' The first day said: 'Buddha! The lion among men, the elephant among men, the zebu among men, the water buffalo among men, the eight-armed heavenly king among men, the precious horse among men, the truly pure among men, the World-Honored One is like these, able to endure suffering. These foolish ones endure pain, the World-Honored One endures with wisdom. Unlike those externalists, Brahmins, who have passed middle age, become lazy and take wives, thus hoping to escape suffering, they have no way to escape. Why? Because they cannot reach the ultimate. In the Tathagata's Dharma, there is ultimate purity, cutting off all desires, extinguishing Nirvana, thus crossing the defiled sea of the three realms. Why? Because their minds are rightly concentrated, seeking Nirvana from the Four Noble Truths.' Then the deva spoke in verse: 'Fierce and difficult to subdue, foolish and doubtful without firm wisdom, their will is desolate, exposed to the wilderness, unable to cross the abyss of birth and death. Firm wisdom removes fierce foolishness, taming the mind releases all bonds, a tranquil will without madness or delusion, this is how to cross the sea of birth and death.' Then, after the deva spoke the verse, the Buddha silently approved. The devas, seeing the Buddha's silence, knew it was approval, and bowed at the Buddha's feet, circumambulated him three times, and then suddenly vanished. In the early morning, the Buddha said to Śāriputra: 'In the past, countless asamkhya kalpas ago, at that time, there were two groups of merchants, each with five hundred people, in the country of Varanasi, each gathering capital, wanting to prepare ships to cross the sea. Having finished loading, they untied the ropes and raised the sails, and then set off. Riding the wind directly, they arrived at a treasure island. The island was abundant, with many clothes, food, beds, seats, and beautiful women, all kinds of treasures, nothing was missing. The leader of one group of merchants said to the crowd: 'Because of wealth, we have worked hard, crossed the sea to come here, what we sought has been obtained, now we should stay here, and entertain ourselves with the five pleasures.' The leader of the second group of merchants told his group: 'Although there are many treasures, five pleasures, beautiful women, and no lack of food and clothing here, we should not stay here for long.'
。』
「是時，于虛空中，有天女慈愍此輩賈客，欲使從心所愿，多得財寶，無為還歸，便於空中，語眾賈人曰：『此間雖有財寶、五樂、婇女、衣被、飲食，不足久住，當早還去。何以故？卻後七日，此地皆當沒水。』語訖化去。復有魔天女，意欲使此賈客於此沒盡，不得還歸，于空中告曰：『卿等不足嚴駕欲還去，此間快樂，極可娛樂。此地初無水至，設當有水至此，此之眾寶、飲食、衣被、婇女、五樂，何由而有？前天所說，水當沒此，皆是虛妄，不足信之。』說已化去。
「第一薩薄聞天女語已，敕其部眾：『卿等勿復嚴駕欲得還去，莫信前天所說，此是虛妄耳。此間快樂，五欲無乏，閻浮勤苦，正欲求此，今已得之，何緣復去？』第二薩薄還告其眾：『卿等莫貪五樂，於此久住。卻後七日，水當滿此，速疾市買，裝駕治船。前天所說，至誠不虛。設七日無水，猶當治嚴還去，豈可捨本父、母、妻子乎？若當卻後七日，水不至者，便當於此五樂自娛，然後徐歸。若水審來，如前天所說者，治嚴已竟，去復何難？』」
佛語舍利弗：「卻後七日，如前天所言，水滿其地。於時，第二薩薄，先已嚴辦，水至之日，所將部眾，即得上船；第一薩薄，先不治嚴，水至之日，與治嚴者爭船，船主護之，不令得前，便著鎧持杖，共相格戰。第二薩薄于船上，以鋑(粗官反)鉾鋑第一薩薄腳，徹過，即便命終
現代漢語譯本：當時，在虛空中，有一位天女慈悲憐憫這群商人，想讓他們如願以償，多得財寶，平安返回，便在空中對眾商人說：『這裡雖然有財寶、五種享樂、美女、衣物、飲食，但不足以長久居住，應當早點回去。為什麼呢？因為七天之後，這裡將會被水淹沒。』說完就化為烏有。又有一位魔天女，想讓這些商人在這裡全部淹死，不能返回，便在空中說道：『你們不必急著準備回去，這裡快樂無比，非常值得享樂。這裡從來沒有水災，即使有水災，這裡的眾多財寶、飲食、衣物、美女、五種享樂，又怎麼會存在呢？之前的天女所說，水會淹沒這裡，都是虛假的，不足以相信。』說完也化為烏有。 第一位商隊首領聽了天女的話后，命令他的部下：『你們不要再準備回去，不要相信之前天女所說的話，那都是虛假的。這裡快樂無比，五種慾望應有盡有，在閻浮提辛勤勞作，正是爲了追求這些，現在已經得到了，為什麼還要回去呢？』第二位商隊首領卻告訴他的部下：『你們不要貪戀五種享樂，在這裡久住。七天之後，這裡將會被水淹沒，趕快去買東西，準備船隻。之前天女所說的話，真實不虛。即使七天沒有水災，也應當準備好回去，怎麼可以捨棄父母、妻子呢？如果七天之後，水沒有來，就應當在這裡享受五種享樂，然後慢慢回去。如果水真的來了，就像之前天女所說的那樣，準備已經完成，回去又有什麼困難呢？』 佛告訴舍利弗：『七天之後，就像之前天女所說的那樣，水淹沒了那片地方。當時，第二位商隊首領，因為事先已經準備妥當，水災來臨的時候，他所帶領的部下，立刻就上了船；第一位商隊首領，因為事先沒有準備，水災來臨的時候，就和那些準備好的人爭奪船隻，船主保護著船，不讓他們靠近，他們就穿上鎧甲，拿著武器，互相打鬥。第二位商隊首領在船上，用矛刺穿了第一位商隊首領的腳，直接刺穿，第一位商隊首領就當場喪命。』
English version: At that time, in the void, there was a celestial maiden who compassionated these merchants, wishing to fulfill their desires, to gain much wealth, and to return safely. She then spoke to the merchants in the air, saying: 'Although there are treasures, five pleasures, beautiful women, clothing, and food here, it is not a place to stay for long. You should return early. Why? Because after seven days, this place will be submerged in water.' Having spoken, she vanished. Then, there was a demonic celestial maiden who wanted these merchants to drown here and not return. She said in the air: 'You do not need to rush to prepare to return. This place is full of joy and is very enjoyable. There has never been a flood here. Even if there were a flood, how could these many treasures, food, clothing, beautiful women, and five pleasures exist? What the previous celestial maiden said about the water submerging this place is all false and not to be believed.' Having spoken, she also vanished. The first caravan leader, having heard the celestial maiden's words, ordered his subordinates: 'You should not prepare to return, and do not believe what the previous celestial maiden said, it is all false. This place is full of joy, and the five desires are all satisfied. In Jambudvipa, we work hard precisely to seek these things. Now that we have obtained them, why should we return?' The second caravan leader, however, told his subordinates: 'You should not be greedy for the five pleasures and stay here for long. After seven days, this place will be submerged in water. Quickly go buy things and prepare the boats. What the previous celestial maiden said is true and not false. Even if there is no flood in seven days, we should still prepare to return. How can we abandon our parents, wives, and children? If after seven days, the water does not come, then we should enjoy the five pleasures here and then return slowly. If the water truly comes, as the previous celestial maiden said, then having already prepared, what difficulty is there in returning?' The Buddha told Shariputra: 'After seven days, as the previous celestial maiden had said, the water submerged that place. At that time, the second caravan leader, having already prepared beforehand, when the flood came, he and his subordinates immediately boarded the boat. The first caravan leader, having not prepared beforehand, when the flood came, he fought with those who were prepared for the boat. The boat owner protected the boat, not allowing them to approach. They then put on armor and took up weapons, fighting each other. The second caravan leader, from the boat, pierced the first caravan leader's foot with a spear, piercing it through, and the first caravan leader died on the spot.'
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佛語舍利弗：「汝知第一薩薄者不？則地婆達兜是；第二薩薄，以鉾鋑第一薩薄者，則我身是；爾時，第一賈客，眾五百人者，則今地婆達兜五百弟子是；爾時，第二賈客，五百眾者，則今五百羅漢是；爾時，第一天女者，則舍利弗是；爾時，第二天女，則今名滿月比丘，婆羅門弟子是。」
佛語舍利弗：「我往昔作薩薄，貪財分死渡海，與彼爭船，以鋑鉾鋑彼薩薄腳。以是因緣，無數千歲，經地獄苦；于地獄中，無數千過，為鋑鉾所刺；無數千歲，墮畜生中，為人所射；無數千歲，在餓鬼中，上鐵錐樹上。今雖得如來金剛之身，以是餘殃故，今為木槍所刺。」
爾時，世尊說宿緣偈曰：
「先世作薩薄， 乘船行渡海。 兩賈共爭船， 以鉾鋑彼腳。 以是因緣故， 地獄受鋑苦， 為畜常被射， 餓鬼上錐樹。 今已成佛道， 愍念眾生故， 雖得金剛身， 不免於木槍。 因緣終不滅， 亦不著虛空。 當護三因緣， 莫犯身、口、意。 今我成尊佛， 得為三界將， 阿耨大泉中， 自說先世緣。」
佛語舍利弗：「汝觀如來，眾惡已盡、諸善普備，諸天、龍、神、帝王、臣民、一切眾生，皆欲度之，猶不免此對，況復愚冥、未得道者？是故，舍利弗！當護身、口、意，莫犯是三事。舍利弗！汝等當學如是。」
佛說是已，舍利弗歡喜受行
現代漢語譯本 佛陀告訴舍利弗：『你知道第一個商隊首領是誰嗎？就是提婆達多；第二個商隊首領，用矛刺傷第一個商隊首領的人，就是我自身；當時，第一批商人，五百人，就是現在的提婆達多的五百弟子；當時，第二批商人，五百人，就是現在的五百羅漢；當時，第一位天女，就是舍利弗；當時，第二位天女，就是現在名叫滿月的比丘，婆羅門弟子。』 佛陀告訴舍利弗：『我過去做商隊首領時，因為貪財而爭奪渡海的船隻，用矛刺傷了那個商隊首領的腳。因為這個因緣，無數千年，在地獄中受苦；在地獄中，無數次被矛刺傷；無數千年，墮入畜生道中，被人射殺；無數千年，在餓鬼道中，爬上鐵錐樹。現在雖然得到了如來金剛之身，因為這個殘餘的業報，現在被木槍所刺。』 當時，世尊說了宿世因緣的偈語： 『前世做商隊首領，乘船航行渡海。 兩隊商人爭奪船隻，用矛刺傷他的腳。 因為這個因緣，地獄遭受刺傷之苦， 做畜生常常被射殺，餓鬼爬上錐樹。 如今已成就佛道，爲了憐憫眾生， 雖然得到金剛之身，也無法避免木槍。 因緣終究不會消滅，也不會依附虛空。 應當守護身、口、意三業，不要觸犯。 如今我成就至尊佛，成為三界導師， 在阿耨大泉中，親自講述前世因緣。』 佛陀告訴舍利弗：『你看如來，一切惡業已經斷盡、一切善業都已圓滿，諸天、龍、神、帝王、臣民、一切眾生，都想度化他們，尚且不能避免這樣的果報，更何況是愚昧無知、尚未得道的人呢？所以，舍利弗！應當守護身、口、意，不要觸犯這三件事。舍利弗！你們應當這樣學習。』 佛陀說完這些話，舍利弗歡喜地接受並奉行。
English version The Buddha said to Sariputra: 'Do you know who the first caravan leader was? It was Devadatta; the second caravan leader, the one who pierced the first caravan leader with a spear, was myself; at that time, the first group of merchants, five hundred people, are now Devadatta's five hundred disciples; at that time, the second group of merchants, five hundred people, are now the five hundred Arhats; at that time, the first heavenly maiden was Sariputra; at that time, the second heavenly maiden was the monk named Full Moon, a Brahmin disciple.' The Buddha said to Sariputra: 'In the past, when I was a caravan leader, I greedily fought for a ship to cross the sea and pierced the foot of that caravan leader with a spear. Because of this cause, for countless thousands of years, I suffered in hell; in hell, I was pierced by spears countless times; for countless thousands of years, I fell into the animal realm and was shot by people; for countless thousands of years, in the realm of hungry ghosts, I climbed iron spike trees. Now, although I have attained the Vajra body of the Tathagata, because of this remaining karmic retribution, I am now pierced by a wooden spear.' At that time, the World Honored One spoke a verse about past causes: 'In a past life, I was a caravan leader, sailing across the sea in a ship. Two groups of merchants fought for the ship, piercing his foot with a spear. Because of this cause, in hell, I suffered the pain of being pierced, As an animal, I was often shot, as a hungry ghost, I climbed spike trees. Now I have attained Buddhahood, out of compassion for all beings, Although I have attained a Vajra body, I cannot avoid the wooden spear. The cause and effect will never disappear, nor will it cling to emptiness. One should guard the three karmas of body, speech, and mind, and not transgress them. Now I have become the Supreme Buddha, the guide of the three realms, In the great Anavatapta Lake, I personally tell of my past causes.' The Buddha said to Sariputra: 'Look at the Tathagata, all evil deeds have been extinguished, all good deeds have been perfected, the gods, dragons, spirits, emperors, ministers, and all beings, all wish to be liberated by him, yet he cannot avoid this retribution, how much more so for those who are ignorant and have not yet attained the Way? Therefore, Sariputra! One should guard the body, speech, and mind, and not transgress these three things. Sariputra! You should learn in this way.' After the Buddha finished speaking, Sariputra joyfully accepted and practiced it.
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佛說興起行經卷上 大正藏第 04 冊 No. 0197 佛說興起行經
佛說興起行經卷下
後漢外國三藏康孟詳譯
佛說地婆達兜擲石緣經第七
聞如是：
一時佛在阿耨大泉，與大比丘眾五百人俱，皆是阿羅漢，六通神足，唯除一比丘——阿難也。
是時，佛告舍利弗：「往昔過去世，于羅閱祇城，有長者名曰須檀，大富，多饒財寶、象、馬、七珍、僮僕、侍使，產業備足。子名須摩提。其父須檀，奄然命終。須摩提有異母弟，名修耶舍。摩提心念：『我當云何設計，不與修耶舍分？』須摩提復念：『唯當殺之，乃得不與耳。』須摩提語修耶舍：『大弟，共詣耆阇崛山上，有所論說去來。』修耶舍曰：『可爾。』須摩提即執弟手上山，既上山已，將至絕高崖頭，便推置崖底，以石堆之，便即命絕。」
佛語舍利弗：「汝知爾時長者須檀者不？則今父王真凈是也；爾時子須摩提者，則我身是；弟修耶舍者，則今地婆達兜是。」
佛語舍利弗：「我爾時貪財、害弟，以是罪故，無數千歲，在地獄中燒煮、為鐵山所堆。爾時殘緣，今雖得阿惟三佛，故不能免此宿對。我于耆阇崛山經行，為地婆達兜舉崖石，長六丈、廣三丈，以擲佛頭。耆阇崛山神，名金埤羅，以手接石，石邊小片，迸墮中佛腳拇指，即破血出。」
於是，世尊即說宿命偈曰：
「我往以財故， 殺其異母弟， 推著高崖下， 以石堆其上
現代漢語譯本 佛說興起行經卷上 大正藏第 04 冊 No. 0197 佛說興起行經 佛說興起行經卷下 後漢外國三藏康孟詳譯 佛說地婆達兜擲石緣經第七 聞如是： 一時佛在阿耨大泉，與大比丘眾五百人俱，皆是阿羅漢，六通神足，唯除一比丘——阿難也。 是時，佛告舍利弗：『往昔過去世，于羅閱祇城，有長者名曰須檀，大富，多饒財寶、象、馬、七珍、僮僕、侍使，產業備足。子名須摩提。其父須檀，奄然命終。須摩提有異母弟，名修耶舍。摩提心念：『我當云何設計，不與修耶舍分？』須摩提復念：『唯當殺之，乃得不與耳。』須摩提語修耶舍：『大弟，共詣耆阇崛山上，有所論說去來。』修耶舍曰：『可爾。』須摩提即執弟手上山，既上山已，將至絕高崖頭，便推置崖底，以石堆之，便即命絕。』 佛語舍利弗：『汝知爾時長者須檀者不？則今父王真凈是也；爾時子須摩提者，則我身是；弟修耶舍者，則今地婆達兜是。』 佛語舍利弗：『我爾時貪財、害弟，以是罪故，無數千歲，在地獄中燒煮、為鐵山所堆。爾時殘緣，今雖得阿惟三佛，故不能免此宿對。我于耆阇崛山經行，為地婆達兜舉崖石，長六丈、廣三丈，以擲佛頭。耆阇崛山神，名金埤羅，以手接石，石邊小片，迸墮中佛腳拇指，即破血出。』 於是，世尊即說宿命偈曰： 『我往以財故， 殺其異母弟， 推著高崖下， 以石堆其上』
English version The Sutra of the Buddha's Arising and Practice, Volume One Taisho Tripitaka Volume 04, No. 0197, The Sutra of the Buddha's Arising and Practice The Sutra of the Buddha's Arising and Practice, Volume Two Translated by Kang Mengxiang, a Tripitaka Master from a foreign country during the Later Han Dynasty The Seventh Sutra on the Circumstance of Devadatta Throwing a Stone, as Spoken by the Buddha Thus have I heard: At one time, the Buddha was at Anavatapta Lake, together with a great assembly of five hundred Bhikkhus, all of whom were Arhats, possessing the six supernatural powers, except for one Bhikkhu—Ananda. At that time, the Buddha said to Sariputra: 'In the past, in a previous life, in the city of Rajagriha, there was an elder named Sudana, who was very wealthy, possessing abundant riches, elephants, horses, the seven treasures, servants, and attendants, with all his property well-established. He had a son named Sumati. His father, Sudana, suddenly passed away. Sumati had a half-brother named Suyasha. Sumati thought to himself: 『How can I devise a plan so that I do not have to share with Suyasha?』 Sumati then thought: 『The only way is to kill him, then I will not have to share.』 Sumati said to Suyasha: 『Dear brother, let us go together to Mount Gijjhakuta, where we can discuss some matters.』 Suyasha said: 『Very well.』 Sumati then took his brother's hand and went up the mountain. Once they were on the mountain, he led him to the edge of a high cliff, pushed him down to the bottom, and piled stones on top of him, causing him to die instantly.』 The Buddha said to Sariputra: 『Do you know who that elder Sudana was at that time? He is the present King Suddhodana; the son Sumati at that time was my own self; and the brother Suyasha was the present Devadatta.』 The Buddha said to Sariputra: 『At that time, I was greedy for wealth and harmed my brother. Because of this sin, for countless thousands of years, I was burned and boiled in hell, and crushed by iron mountains. Due to the remaining karmic connection from that time, even though I have now attained Anuttara-samyak-sambodhi, I cannot escape this past retribution. When I was walking on Mount Gijjhakuta, Devadatta lifted a cliff stone, six fathoms long and three fathoms wide, and threw it at the Buddha's head. The mountain deity of Gijjhakuta, named Kimpila, caught the stone with his hand, but a small piece of the stone broke off and fell on the Buddha's big toe, causing it to break and bleed.』 Thereupon, the World Honored One spoke the verse of past lives: 『In the past, because of wealth, I killed my half-brother, Pushed him down a high cliff, and piled stones on top of him.』
。 以是因緣故， 久受地獄苦， 于其地獄中， 為鐵山所堆。 由是殘餘殃， 地婆達下石， 崖片落傷腳， 破我腳拇指。 因緣終不朽， 亦不著虛空。 當護三因緣， 莫犯身、口、意。 今我成尊佛， 得為三界將， 阿耨大泉中， 說此先世緣。」
佛語舍利弗：「汝觀如來，眾惡已盡、諸善普具，諸天、龍、神、帝王、臣民、一切眾生，皆欲度之，尚有宿緣，不能得免，況復愚冥、未得道者？舍利弗等，當學如是，莫犯身、口、意。」
佛說是已，舍利弗及五百羅漢、阿耨大龍王、天、龍、鬼神、干沓和、阿須倫、迦樓羅、甄陀羅、摩休勒，聞佛所說，歡喜受行。
佛說婆羅門女栴沙謗佛緣經第八
聞如是：
一時佛在阿耨大泉，與大比丘眾五百人俱，皆是羅漢，六通神足，除一比丘——阿難也。
佛告舍利弗：「往昔阿僧祇劫前，爾時有佛，號名盡勝如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊，時在波羅㮈國，與大比丘六萬八千眾，皆是羅漢。舍利弗！爾時盡勝如來有兩種比丘：一種比丘名無勝，一種比丘名常歡。無勝比丘者，六通神足也；常歡比丘者，結使未除。
「爾時，波羅㮈城，有長者名大愛，有象、馬、七寶，資財無極。大愛長者有婦，名曰善幻，端正無比。兩種比丘，往來其家，以為檀越
現代漢語譯本：'因為這樣的因緣，我長久地承受地獄的痛苦，在地獄中，被鐵山壓迫。由於殘餘的罪業，提婆達多推下石頭，山崖碎片落下傷了我的腳，弄破了我的腳拇指。因緣終究不會磨滅，也不會消失在虛空中。應當守護好身、口、意這三種因緣，不要違犯。現在我成了至尊的佛陀，成為三界的導師，在阿耨大泉中，講述我前世的因緣。' 現代漢語譯本：'佛陀告訴舍利弗：『你看看如來，一切惡業已經消除，一切善行都已圓滿，諸天、龍、神、帝王、臣民、一切眾生，都想被我度化，尚且還有宿世的因緣，不能夠避免，更何況是愚昧無知、尚未得道的人呢？舍利弗等人，應當這樣學習，不要違犯身、口、意。』' 現代漢語譯本：'佛陀說完這些話，舍利弗以及五百羅漢、阿耨大龍王、天、龍、鬼神、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，聽了佛陀所說，都歡喜地接受並奉行。' 現代漢語譯本：'佛說婆羅門女旃遮誹謗佛陀的因緣經第八' 現代漢語譯本：'我聽聞是這樣的：' 現代漢語譯本：'一時，佛陀在阿耨大泉，與五百位大比丘在一起，他們都是羅漢，具有六神通，除了一個比丘——阿難。' 現代漢語譯本：'佛陀告訴舍利弗：『在過去無量劫之前，那時有一位佛，號為盡勝如來、至真、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號佛、世尊，當時在波羅奈國，與六萬八千位大比丘在一起，他們都是羅漢。舍利弗！那時盡勝如來有兩種比丘：一種比丘名叫無勝，一種比丘名叫常歡。無勝比丘，具有六神通；常歡比丘，煩惱未除。』' 現代漢語譯本：'當時，波羅奈城，有一位長者名叫大愛，擁有象、馬、七寶，資財無數。大愛長者有一位妻子，名叫善幻，容貌端正無比。這兩種比丘，經常往來他家，作為施主。'
English version: 'Because of these causes and conditions, I have long endured the suffering of hell. In that hell, I was crushed by iron mountains. Due to the remaining karmic consequences, Devadatta pushed a rock, and fragments of the cliff fell and injured my foot, breaking my big toe. The causes and conditions will never perish, nor will they disappear into emptiness. One should guard the three causes and conditions of body, speech, and mind, and not violate them. Now I have become the honored Buddha, the guide of the three realms. In the Anavatapta Lake, I speak of my past lives' causes and conditions.' English version: 'The Buddha said to Shariputra, 『Look at the Tathagata, all evil deeds have been extinguished, all good deeds have been perfected. Gods, dragons, spirits, emperors, ministers, and all sentient beings wish to be liberated by me, yet there are still karmic connections from past lives that cannot be avoided. How much more so for those who are ignorant and have not yet attained the Way? Shariputra and others, you should learn in this way, and not violate body, speech, and mind.』' English version: 'After the Buddha spoke these words, Shariputra and the five hundred Arhats, the Anavatapta Dragon King, gods, dragons, ghosts, gandharvas, asuras, garudas, kinnaras, and mahoragas, having heard what the Buddha said, joyfully accepted and practiced it.' English version: 'The Eighth Sutra on the Causes and Conditions of the Brahmin Woman Chanchā Slandering the Buddha' English version: 'Thus have I heard:' English version: 'At one time, the Buddha was at the Anavatapta Lake, together with five hundred great bhikshus, all of whom were Arhats, possessing the six supernormal powers, except for one bhikshu—Ananda.' English version: 'The Buddha said to Shariputra, 『In the past, countless kalpas ago, there was a Buddha named Jin Sheng Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, the One with Perfect Conduct and Understanding, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Men, the Teacher of Gods and Humans, called Buddha, the World Honored One. At that time, he was in the country of Varanasi, with sixty-eight thousand great bhikshus, all of whom were Arhats. Shariputra! At that time, Jin Sheng Tathagata had two kinds of bhikshus: one bhikshu named Wu Sheng, and one bhikshu named Chang Huan. The bhikshu Wu Sheng possessed the six supernormal powers; the bhikshu Chang Huan had not yet eliminated his afflictions.』' English version: 'At that time, in the city of Varanasi, there was an elder named Da Ai, who possessed elephants, horses, and the seven treasures, with limitless wealth. The elder Da Ai had a wife named Shan Huan, who was incomparably beautiful. These two kinds of bhikshus frequently visited their home, as their patrons.'
。善幻婦者，供養無勝比丘，衣被、飲食、床臥、醫藥，四事無乏；供養常歡，至為微薄。何以故？無勝比丘，斷于諸漏，六通具足；常歡比丘，結使未盡，未成道故也。常歡比丘見無勝比丘偏受供養，興嫉妒意，橫生誹謗曰：『無勝比丘與善幻通，不以道法供養，自以恩愛供養耳。』」
佛語舍利弗：「汝知爾時盡勝如來弟子常歡者不？則我身是；欲知善幻婦人者，則今婆羅門女，名栴沙者是。」
佛語舍利弗：「我爾時無故誹謗無勝羅漢，以是罪故，無數千歲，在地獄中，受諸苦痛。今雖得佛，為六師等、諸比丘眾、漏盡、未盡、及諸王、臣民、清信士女說法時，以餘殃故，多舌童女，帶杅起腹，來至我前曰：『沙門何以不自說家事？乃說他事為。汝今日獨自樂，不知我苦耶。何以故？汝先共我通，使我有娠，今當臨月事，須酥油養于小兒，盡當給我。』」
爾時，眾會皆低頭默然。時釋提桓因侍后扇佛，以神力化作一鼠，入其衣里，嚙于帶杅，忽然落地。爾時，諸四部弟子、及六師徒等，見杅墮地，皆大歡喜，揚聲稱慶，欣笑無量，皆同音罵曰：「汝死赤吹罪物，何能興此惡意，誹謗清凈無上正真？此地無知，乃能容載如此惡物也。」諸眾各說，是時，地即為劈裂，焰火踴出，女便墮中，逕至阿鼻大泥犁中。
大眾見此女現身墮泥犁，阿阇世王便驚恐，衣毛為豎，即起叉手，長跪白言：「此女所墮，今在何處？」
佛答大王：「此女所墮，名阿鼻泥犁
現代漢語譯本：一個善於變幻的婦人，供養一位名叫無勝的比丘，衣物、飲食、床鋪、醫藥四樣東西都不缺乏；供養常歡比丘時，即使非常微薄，她也總是很高興。這是為什麼呢？因為無勝比丘已經斷除了所有煩惱，具備六種神通；而常歡比丘的煩惱還沒有斷盡，沒有證得道果。常歡比丘看到無勝比丘受到特別的供養，心生嫉妒，就橫加誹謗說：『無勝比丘和善幻婦人有私情，不是因為道法而接受供養，而是因為恩愛關係。』 佛陀告訴舍利弗：『你知道那時盡勝如來的弟子常歡是誰嗎？就是我的前身；想知道善幻婦人是誰嗎？就是現在的婆羅門女子，名叫栴沙的。』 佛陀告訴舍利弗：『我那時無緣無故地誹謗無勝羅漢，因為這個罪過，在無數千年中，在地獄中遭受各種痛苦。現在雖然成了佛，在為六師外道、各位比丘、斷盡煩惱和未斷盡煩惱的人，以及各位國王、大臣、信男信女說法時，因為過去的罪業，多舌童女，帶著木盆假裝懷孕，來到我面前說：『沙門為什麼不說自己的家事？卻說別人的事。你今天自己快樂，不知道我的痛苦嗎？為什麼？你先前和我私通，使我懷了孕，現在快要臨產了，需要酥油來養育孩子，你都應該給我。』 當時，在場的所有人都低頭沉默。這時，釋提桓因在佛陀身後扇風，用神力化作一隻老鼠，鉆進她的衣服里，咬斷了她用來假裝懷孕的木盆，木盆突然掉在地上。當時，四部弟子和六師外道等，看到木盆掉在地上，都非常高興，大聲歡呼慶賀，歡笑不止，都異口同聲地罵道：『你這個該死的罪人，怎麼能生出這樣的惡意，誹謗清凈無上的真理？這片土地真是無知，竟然能容納你這樣的惡人。』眾人紛紛議論，這時，地面立刻裂開，火焰涌出，那個女子就掉進地裡，直接到了阿鼻大地獄中。 大眾看到這個女子現身墮入地獄，阿阇世王非常驚恐，汗毛都豎了起來，立刻起身合掌，長跪著說：『這個女子所墮落的地方，現在在哪裡？』 佛陀回答大王：『這個女子所墮落的地方，名叫阿鼻地獄。』
English version: A woman skilled in illusions provided offerings to a Bhikkhu named 'Invincible,' ensuring he lacked nothing in terms of clothing, food, bedding, and medicine. When offering to Bhikkhu 'Always Joyful,' even if the offering was very meager, she was always happy. Why was this? Because Bhikkhu Invincible had eradicated all defilements and possessed the six supernormal powers, while Bhikkhu Always Joyful had not yet exhausted his defilements and had not attained enlightenment. Bhikkhu Always Joyful, seeing Bhikkhu Invincible receiving special offerings, became jealous and slanderously said: 'Bhikkhu Invincible is having an affair with the illusionist woman; he is not receiving offerings because of the Dharma, but because of their love affair.' The Buddha told Shariputra: 'Do you know who the disciple 'Always Joyful' of the Tathagata 'Completely Victorious' was at that time? It was my past self. Do you want to know who the illusionist woman was? It is the Brahmin woman named Chanchā now.' The Buddha told Shariputra: 'At that time, I groundlessly slandered the Arhat Invincible. Because of this sin, I suffered various torments in hell for countless thousands of years. Now, although I have become a Buddha, when I preach the Dharma to the six heretical teachers, the Bhikkhus, those who have eradicated defilements and those who have not, as well as kings, ministers, and faithful men and women, because of my past karma, a garrulous girl, carrying a wooden bowl to feign pregnancy, came before me and said: 'Why does the Shramana not speak of his own affairs? Instead, he speaks of others' affairs. You are happy today, but do you not know my suffering? Why? You had an affair with me, causing me to become pregnant. Now I am about to give birth and need ghee to nourish the child. You should give it all to me.' At that time, everyone present lowered their heads in silence. Then, Shakra, the lord of the gods, who was fanning the Buddha from behind, used his divine power to transform into a mouse, entered her clothes, and gnawed through the wooden bowl she used to feign pregnancy, causing it to suddenly fall to the ground. At that time, the fourfold assembly of disciples and the six heretical teachers, seeing the bowl fall to the ground, were very happy, shouting and celebrating, laughing without end. They all cursed in unison: 'You damned sinful thing, how could you harbor such malice and slander the pure and supreme truth? This earth is ignorant to even bear such an evil thing.' As the crowd spoke, the ground immediately split open, flames erupted, and the woman fell into the earth, directly into the Avici Great Hell. The assembly, seeing this woman fall into hell in person, King Ajatashatru was terrified, his hair stood on end. He immediately rose, folded his hands, and knelt down, saying: 'Where is this woman who has fallen now?' The Buddha answered the king: 'The place where this woman has fallen is called the Avici Hell.'
。」
阿阇世王復問佛：「此女不殺人、亦不偷盜，直妄語，便墮阿鼻耶？」
佛語阿阇世王：「我所說緣法，有上、中、下，身、口、意行。」
阿阇世王復問：「何者為重？何者為中？何者為下？」
佛語阿阇世王：「意行最重，口行處中，身行在下。」阿阇世王復問佛，佛答曰：「身行粗現，此事可見；口行者，耳所聞；此二事者，世間所聞見。」佛語大王：「意行者，設發念時，無聞見者，此是內事。眾行，為意釘所繫。」
王復問佛：「意不可見，云何獨系意釘耶？」
佛答王曰：「若男子、女人，設欲身行殺、盜、淫者，先當思惟，朝中人定何時可行也，思惟何處可往。」佛復語王：「夫人作行，先心計挍，然後施行，是故繫於意釘，不在身口也。」佛復語王：「是口行者，欲行口行時，先意思惟：『若在大會，講論法時；若在都坐，斷當律時，設問我者，我當違反彼說，此間非是已事；若有是語者，我當反之，此受他意氣故，作是語耳。』若行此三事不著者，復更作計，當往斗之曰：『彼欲殺汝、破汝、壞汝，汝當隨我語，莫信他人。』若作此兩舌者，成於虛偽，滅其正法，命終之後，墮于泥犁。」佛語王：「是故，口行繫於意釘，不繫身、口。」
王復問佛：「何以故？」
佛答王曰：「身三、口四，皆系意釘，意不念者，身不能獨行，是故身、口系意釘
現代漢語譯本：阿阇世王又問佛陀：『這個女子沒有殺人，也沒有偷盜，只是說了妄語，就會墮入阿鼻地獄嗎？』 佛陀告訴阿阇世王：『我所說的因緣法，有上、中、下三種，分別對應身、口、意三種行為。』 阿阇世王又問：『哪種最重？哪種是中等？哪種是下等？』 佛陀告訴阿阇世王：『意念行為最重，口頭行為中等，身體行為最輕。』阿阇世王又問佛陀，佛陀回答說：『身體行為是粗顯的，這件事是可見的；口頭行為，是耳朵可以聽到的；這兩件事，世間的人都能聽見看見。』佛陀告訴大王：『意念行為，當念頭產生時，沒有聽見看見的人，這是內心的事。一切行為，都被意念的釘子所繫縛。』 國王又問佛陀：『意念看不見，為什麼唯獨被意念的釘子繫縛呢？』 佛陀回答國王說：『如果男子、女人，想要用身體去殺人、偷盜、邪淫，首先會思考，早上、中午、晚上什麼時候可以行動，思考去哪裡可以行動。』佛陀又告訴國王：『人做事情，先在心裡盤算，然後才去實施，所以是被意念的釘子所繫縛，而不是身體和口頭。』佛陀又告訴國王：『口頭行為，想要進行口頭行為時，先在心裡思考：『如果在眾人集會時，講論佛法時；如果在都城坐著，判斷法律時，如果有人問我，我應當違揹他的說法，這裡不是已經發生的事情；如果有這樣的話，我應當反駁他，這是因為受他人的意氣，才說這樣的話。』如果這三件事不執著，又會盤算，當去爭鬥時說：『他想要殺你、破壞你、毀壞你，你應當聽我的話，不要相信別人。』如果做這種兩舌的行為，就會造成虛偽，滅絕正法，死後墮入地獄。』佛陀告訴國王：『所以，口頭行為是被意念的釘子所繫縛，而不是身體和口頭。』 國王又問佛陀：『為什麼呢？』 佛陀回答國王說：『身體的三種行為，口頭的四種行為，都被意念的釘子所繫縛，意念不產生，身體就不能獨自行動，所以身體和口頭都被意念的釘子所繫縛。』
English version: King Ajatasatru then asked the Buddha, 'This woman did not kill anyone, nor did she steal, she only spoke falsely, will she then fall into Avici hell?' The Buddha told King Ajatasatru, 'The causal laws I speak of have three levels: superior, middle, and inferior, corresponding to actions of body, speech, and mind.' King Ajatasatru asked again, 'Which is the heaviest? Which is the middle? Which is the lightest?' The Buddha told King Ajatasatru, 'Mental actions are the heaviest, verbal actions are in the middle, and physical actions are the lightest.' King Ajatasatru asked the Buddha again, and the Buddha replied, 'Physical actions are coarse and visible; verbal actions are heard by the ears; these two actions are heard and seen by the world.' The Buddha told the king, 'Mental actions, when a thought arises, there is no one who hears or sees it, this is an internal matter. All actions are bound by the nail of intention.' The king asked the Buddha again, 'Intention is invisible, why is it uniquely bound by the nail of intention?' The Buddha answered the king, 'If a man or woman wants to kill, steal, or commit sexual misconduct with their body, they will first think about when they can act, morning, noon, or night, and think about where they can go.' The Buddha told the king again, 'When people do things, they first plan in their mind, and then they implement it, so they are bound by the nail of intention, not by the body or mouth.' The Buddha told the king again, 'Verbal actions, when one wants to perform a verbal action, one first thinks in their mind: 『If in a gathering, when discussing the Dharma; if sitting in the capital, judging the law, if someone asks me, I should contradict his statement, this is not something that has already happened; if there is such a statement, I should refute him, this is because I am influenced by the anger of others, that is why I say such things.』 If one is not attached to these three things, one will plan again, when going to fight, saying: 『He wants to kill you, destroy you, ruin you, you should listen to me, do not believe others.』 If one does this kind of divisive speech, it will create falsehood, destroy the true Dharma, and after death, one will fall into hell.』 The Buddha told the king, 'Therefore, verbal actions are bound by the nail of intention, not by the body or mouth.' The king asked the Buddha again, 'Why is that so?' The Buddha answered the king, 'The three actions of the body and the four actions of the mouth are all bound by the nail of intention. If intention does not arise, the body cannot act alone, therefore, the body and mouth are bound by the nail of intention.'
。」
於是，世尊即說偈曰：
「意中熟思惟， 然後行二事。 佯慚于身、口， 未曾愧心意。 先當慚于意， 然後恥身、口， 此二不離意， 亦不能獨行。」
於是，阿阇世王聞佛說法，涕泣悲感。佛問王：「王何為涕？」
王答曰：「為眾生無智，不解三事，恒有損減，是故悲耳。此眾生但謂身、口為大，不知意為深奧。世尊！我本謂身、口為大，意為小；今從佛聞，乃知意為大，身、口為小。」
佛問王曰：「本何以知身、口大，意為小；今方云意大，身口、小耶？」
王復白佛：「夫人殺生，人皆見之；若偷盜、淫妷，亦人所見，此身三事，天下盡見；口行妄語、惡口、兩舌、言不至誠，此口四事，天下所聞；意家三事，非耳所聞、非眼所見。是故，眾生以眼見、耳聞為大。今聞佛說，乃知心意為大，身，口為小。以是故，身、口二事，繫於意釘。」
佛復問王：「云何知意釘為大，身、口二事，繫於意釘？」
王白佛言：「此多舌女人，欲設謗毀，先心思念：『當以系杅起腹，在大眾中，說是輩事。』又聞佛說，是故，我知意大，身、口小。」
佛語大王：「今云何解意大，身、口小？」
王答曰：「設欲行事，先心發念，然後身、口行之。是故，知意大，身、口小。」
佛言：「善哉！善哉！大王善解此事，常當學此，意大，身、口小
於是，世尊即說偈語： 『心中仔細思量，然後才去做事。 表面上對身口感到羞愧，卻從未對內心感到慚愧。 應該先對內心感到慚愧，然後才對身口感到羞恥。 這兩者都離不開內心，也不能獨自行動。』 於是，阿阇世王聽聞佛陀說法，涕淚悲傷。佛陀問他：『大王為何哭泣？』 國王回答說：『因為眾生沒有智慧，不瞭解這三件事，總是遭受損失，所以感到悲傷。這些眾生只認為身口重要，不知道內心深奧。世尊！我原本認為身口重要，內心渺小；現在聽佛陀所說，才知道內心重要，身口渺小。』 佛陀問國王：『你原本如何認為身口重要，內心渺小；現在又說內心重要，身口渺小呢？』 國王再次對佛陀說：『如果有人殺生，人們都能看見；如果偷盜、淫亂，也是人們所見，這身體的三種行為，天下人都看得見；口說妄語、惡語、兩舌、言語不真誠，這口頭的四種行為，天下人都聽得到；內心的三種行為，不是耳朵能聽見，也不是眼睛能看見。因此，眾生認為眼睛看見、耳朵聽見的是重要的。現在聽佛陀所說，才知道內心重要，身口渺小。因此，身口兩種行為，都受制於內心的釘子。』 佛陀又問國王：『你如何知道內心的釘子重要，身口兩種行為，受制於內心的釘子？』 國王對佛陀說：『那個多嘴的女人，想要誹謗，先在心裡想：『要用系杅頂著肚子，在大眾中，說這些事。』又聽佛陀所說，因此，我知道內心重要，身口渺小。』 佛陀對國王說：『現在你如何理解內心重要，身口渺小？』 國王回答說：『如果想要做事，先從心裡產生念頭，然後身口才去行動。因此，知道內心重要，身口渺小。』 佛陀說：『好啊！好啊！大王你很好地理解了這件事，要常常學習這個道理，內心重要，身口渺小。』
Then, the World Honored One spoke a verse: 'Ponder carefully in your mind, then act on two matters. You may feign shame in body and speech, but never feel shame in your heart. You should first feel shame in your heart, then feel shame in body and speech. These two cannot be separated from the mind, nor can they act alone.' Then, King Ajatasatru, upon hearing the Buddha's teachings, wept with sorrow. The Buddha asked him, 'Why do you weep, O King?' The king replied, 'Because sentient beings lack wisdom, do not understand these three matters, and constantly suffer losses, hence my sorrow. These beings only consider body and speech important, not knowing the profundity of the mind. O World Honored One! I originally thought body and speech were important, and the mind was insignificant; now, having heard the Buddha's words, I know that the mind is important, and body and speech are insignificant.' The Buddha asked the king, 'How did you originally think body and speech were important, and the mind was insignificant; and now you say the mind is important, and body and speech are insignificant?' The king again said to the Buddha, 'If a person kills, people can see it; if they steal or commit adultery, people also see it. These three actions of the body are visible to all; if one speaks falsely, harshly, divisively, or untruthfully, these four actions of the mouth are heard by all; the three actions of the mind are neither heard by the ears nor seen by the eyes. Therefore, sentient beings consider what is seen by the eyes and heard by the ears to be important. Now, having heard the Buddha's words, I know that the mind is important, and body and speech are insignificant. Therefore, the two actions of body and speech are bound by the nail of the mind.' The Buddha again asked the king, 'How do you know that the nail of the mind is important, and the two actions of body and speech are bound by the nail of the mind?' The king said to the Buddha, 'That gossipy woman, wanting to slander, first thought in her mind: 'I will use a vessel to support my belly, and in the assembly, I will say these things.' Also, having heard the Buddha's words, therefore, I know that the mind is important, and body and speech are insignificant.' The Buddha said to the king, 'Now, how do you understand that the mind is important, and body and speech are insignificant?' The king replied, 'If one wants to do something, the thought first arises in the mind, and then the body and speech act upon it. Therefore, I know that the mind is important, and body and speech are insignificant.' The Buddha said, 'Excellent! Excellent! O King, you have well understood this matter. You should always learn this principle: the mind is important, and body and speech are insignificant.'
。」
說是法時，眾中八十比丘，漏盡意解；二百比丘，得阿那含道；四百比丘，得斯陀含道；八百比丘，得須陀洹道；八萬天與人，皆得法眼凈；十萬人及非人，皆受五戒；二十萬鬼神，受三自歸。
於是，世尊說宿緣偈言：
「盡勝如來時， 我比丘多歡， 譭謗于無勝， 墮于地獄久。 以是殘因緣， 多舌童女來， 在於大眾中， 前立謗毀我。 宿對終不滅， 亦不著虛空。 當護三因緣， 莫犯身、口、意。 今我成佛道， 得為三界將， 阿耨大泉中， 自說先世緣。」
佛語舍利弗：「汝觀如來，眾惡已盡、諸善普具，諸天、龍、鬼神、帝王、臣民、一切眾生，皆欲度之，尚不免此宿緣，況汝愚冥、未得道者？舍利弗！當護身、口、意。」
佛說是已，舍利弗、及五百羅漢、阿耨大龍王、八部鬼神，聞佛所說，歡喜受行。
佛說食馬麥宿緣經第九
聞如是：
一時佛在阿耨大泉，與大比丘眾五百人俱，皆是羅漢，六通神足。
佛告舍利弗：「過去久遠世，時佛名毗婆葉如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊，在槃頭摩跋城中，與大比丘眾十六萬八千人俱。王名槃頭，與群臣、庶民、清信士女，以四事供養毗婆葉如來及眾，終已無乏。爾時，城中有婆羅門，名因提耆利，博達梵志四圍典籍，亦知尼揵算術，及婆羅門戒，教五百童子
現代漢語譯本：當佛陀說法時，在場的八十位比丘證得漏盡意解；二百位比丘證得阿那含道；四百位比丘證得斯陀含道；八百位比丘證得須陀洹道；八萬天人和人，都獲得了清凈的法眼；十萬人和非人，都受了五戒；二十萬鬼神，受了三皈依。 於是，世尊說了宿世因緣的偈子： 『在勝者如來的時候，我作為比丘非常歡喜，因為譭謗了無勝者，墮入了地獄很久。因為這個殘餘的因緣，多舌的童女來了，在大眾之中，當面誹謗我。宿世的因果終究不會消滅，也不會消失在虛空中。應當守護身、口、意這三種因緣，不要犯錯。現在我成就了佛道，成為三界的導師，在阿耨大泉中，親自說出前世的因緣。』 佛陀告訴舍利弗：『你看如來，一切惡業都已斷盡，一切善業都已圓滿，諸天、龍、鬼神、帝王、臣民、一切眾生，都想度化他們，尚且不能免除這宿世的因緣，何況你愚昧無知，尚未得道呢？舍利弗！應當守護好身、口、意。』 佛陀說完這些話后，舍利弗和五百羅漢、阿耨大龍王、八部鬼神，聽了佛陀所說，都歡喜地接受並奉行。 佛說食馬麥宿緣經第九 我聽聞是這樣的： 一時，佛陀在阿耨大泉，與五百位大比丘在一起，他們都是羅漢，具有六神通和神足通。 佛陀告訴舍利弗：『在過去久遠的時候，有一位佛名叫毗婆葉如來、至真、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號佛、世尊，在槃頭摩跋城中，與十六萬八千位大比丘在一起。當時的國王名叫槃頭，與群臣、百姓、清信士女，用四事供養毗婆葉如來和僧眾，始終沒有缺乏。當時，城中有一位婆羅門，名叫因提耆利，精通婆羅門教的四圍典籍，也懂得尼犍的算術，以及婆羅門的戒律，教導五百個童子。
English version: When the Buddha was teaching the Dharma, eighty bhikkhus in the assembly attained the extinction of outflows and liberation of mind; two hundred bhikkhus attained the Anagami path; four hundred bhikkhus attained the Sakadagami path; eight hundred bhikkhus attained the Srotapanna path; eighty thousand gods and humans all obtained the pure Dharma eye; one hundred thousand humans and non-humans all received the five precepts; two hundred thousand ghosts and spirits received the Three Refuges. Then, the World Honored One spoke a verse about past karmic connections: 'During the time of the Victorious Tathagata, I, as a bhikkhu, was very joyful, but because of slandering the Unsurpassed One, I fell into hell for a long time. Because of this remaining karmic connection, a garrulous girl came and, in the midst of the assembly, slandered me to my face. The karmic consequences of past actions will never be extinguished, nor will they disappear into empty space. One should guard the three karmic connections of body, speech, and mind, and not make mistakes. Now I have attained Buddhahood, becoming the guide of the three realms, and in the Anavatapta Lake, I personally speak of my past karmic connections.' The Buddha said to Sariputra, 'Look at the Tathagata, all evil deeds have been exhausted, all good deeds have been fully accomplished. All gods, dragons, ghosts, spirits, emperors, ministers, and all sentient beings wish to be liberated by him, yet he cannot avoid this past karmic connection. How much more so for you, who are ignorant and have not yet attained the path? Sariputra! You should guard your body, speech, and mind.' After the Buddha spoke these words, Sariputra, the five hundred arhats, the Anavatapta Dragon King, and the eight classes of ghosts and spirits, having heard what the Buddha said, joyfully accepted and practiced it. The Ninth Sutra on the Past Karma of Eating Horse Barley Thus have I heard: At one time, the Buddha was at the Anavatapta Lake, together with five hundred great bhikkhus, all of whom were arhats, possessing the six supernormal powers and the power of spiritual feet. The Buddha said to Sariputra, 'In the distant past, there was a Buddha named Vipasyin Tathagata, the Arhat, the Perfectly Enlightened One, perfect in knowledge and conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Men, the Teacher of Gods and Humans, called Buddha, the World Honored One. He was in the city of Bandhumati, together with one hundred and sixty-eight thousand great bhikkhus. The king at that time was named Bandhuma, and together with his ministers, people, and faithful laymen and laywomen, they offered the four requisites to Vipasyin Tathagata and the Sangha, and there was never any lack. At that time, in the city, there was a Brahmin named Indragiri, who was well-versed in the four Vedas of the Brahmin tradition, and also knew the calculations of the Nirgranthas, as well as the Brahmin precepts, and he taught five hundred boys.'
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「王設會先請佛，佛便默然許之。王還具饌，種種濃美，及設床座，氍氀𣰅㲪。辦已畢，王執香爐，于座上長跪啟曰：『今時已到，唯愿屈尊。』時毗婆葉佛，見時已至，便敕大眾，著衣持缽，當就王請。大眾圍繞，往詣王宮，就座而坐。王即下食，手自斟酌種種肴膳。
「爾時，有一比丘，名曰彌勒，時病不行。佛及大眾，食已各還，還時，皆為諸病比丘請食。過梵志山，見食香美，便興妒嫉意曰：『此髡頭沙門，正應食馬麥，不應食此甘饌之供。』告諸童子：『汝等見此髡頭道人，食于甘美肴膳不？』諸童子曰：『爾實見。此等師主，亦應食馬麥。』」
佛語舍利弗：「汝知爾時山王婆羅門不？則我身是；爾時五百童子者，今五百羅漢是；爾時病比丘彌勒者，則今彌勒菩薩是。」佛語舍利弗：「我爾時興妒嫉，意言是輩不應食甘膳，正應食馬麥耳，及卿等亦云如是。以是因緣，我及卿等，經歷地獄，無數千歲。今雖成佛，爾時殘緣，我及卿等，于毗蘭邑，故食馬麥九十日。我爾時不言與佛馬麥，但言與比丘，以是故，我今得食㨶麥仁；以卿等加言，當與佛麥故，今日卿等，食著皮麥耳。」
於是，世尊說宿緣偈言：
「我本為梵志， 所學甚廣博。 教授五百童， 在於樹園中。 在毗葉佛世， 形罵諸比丘， 不應食粳糧， 正應食馬麥。 汝等童子說， 實如師所道， 並及此等師， 亦應食馬麥
現代漢語譯本：國王設宴款待佛陀，佛陀默許了。國王準備了豐盛的食物，各種美味佳餚，以及床鋪和地毯。一切準備就緒后，國王手持香爐，在座位上長跪啟稟道：『現在時辰已到，懇請佛陀屈尊光臨。』當時，毗婆葉佛見時機已到，便命令大眾穿好袈裟，拿著缽，前往國王的邀請。大眾圍繞著佛陀，前往王宮，就座而坐。國王親自下廚，斟酌各種菜餚供奉佛陀。 當時，有一位名叫彌勒的比丘，因病不能前往。佛陀和大眾用完餐后各自返回，返回時，都為生病的比丘們請求食物。他們路過梵志山時，聞到食物的香味，便心生嫉妒，說道：『這些光頭沙門，只配吃馬麥，不應該享用如此美味的供奉。』他告訴童子們：『你們看到這些光頭道人，吃著美味的佳餚嗎？』童子們說：『確實看到了。他們的師父也應該吃馬麥。』 佛陀告訴舍利弗：『你可知道當時的山王婆羅門是誰嗎？那就是我的前身；當時的五百童子，就是現在的五百羅漢；當時生病的比丘彌勒，就是現在的彌勒菩薩。』佛陀告訴舍利弗：『我當時心生嫉妒，說他們不應該吃美味的食物，只配吃馬麥，你們也這樣說。因為這個因緣，我和你們都經歷了地獄無數千年。如今雖然成佛，但當時殘餘的因緣，我和你們在毗蘭邑，仍然吃了九十天的馬麥。我當時沒有說給佛陀馬麥，只是說給比丘，因此，我今天能吃到粗麥仁；因為你們加了一句，應該給佛陀馬麥，所以今天你們只能吃帶皮的麥子。』 於是，世尊說了宿世因緣的偈語： 『我本是婆羅門，所學非常廣博。 教導五百童子，在樹園之中。 在毗葉佛時代，誹謗諸比丘， 不應吃粳米飯，只應吃馬麥。 你們這些童子說，確實如老師所說， 包括這些老師，也應該吃馬麥。』
English version: The king prepared a feast for the Buddha, and the Buddha silently agreed. The king prepared sumptuous food, various delicacies, as well as beds and carpets. Once everything was ready, the king, holding an incense burner, knelt on the seat and said: 'The time has come, please condescend to come.' At that time, Vipashyin Buddha, seeing that the time had come, ordered the assembly to put on their robes, take their bowls, and go to the king's invitation. The assembly surrounded the Buddha, went to the palace, and sat down. The king personally served the food, offering various dishes to the Buddha. At that time, there was a monk named Maitreya, who could not go due to illness. After the Buddha and the assembly finished their meal, they returned, and upon returning, they all requested food for the sick monks. When they passed Mount Brahmana, they smelled the aroma of the food and became jealous, saying: 'These bald-headed shramanas only deserve to eat horse barley, they should not enjoy such delicious offerings.' He told the boys: 'Do you see these bald-headed ascetics eating delicious dishes?' The boys said: 'Indeed, we saw them. Their teacher should also eat horse barley.' The Buddha told Shariputra: 'Do you know who the mountain king Brahmin was at that time? That was my former self; the five hundred boys at that time are the five hundred Arhats now; the sick monk Maitreya at that time is the Bodhisattva Maitreya now.' The Buddha told Shariputra: 'I was jealous at that time, saying that they should not eat delicious food, but only horse barley, and you also said the same. Because of this cause, you and I have experienced hell for countless thousands of years. Although we have now become Buddhas, due to the remaining causes from that time, you and I still ate horse barley for ninety days in the city of Veranja. I did not say to give horse barley to the Buddha at that time, but only to the monks, therefore, I can eat coarse barley today; because you added a sentence, that horse barley should be given to the Buddha, so today you can only eat barley with husks.' Then, the World Honored One spoke a verse about the past causes: 'I was originally a Brahmin, with vast and profound learning. Teaching five hundred boys, in the garden of trees. In the time of Vipashyin Buddha, slandering the monks, They should not eat rice, but only horse barley. You boys said, indeed as the teacher said, Including these teachers, they should also eat horse barley.'
。 以是因緣故， 久受地獄苦。 爾時殘餘殃， 亦五百比丘， 婆羅門時請， 當會毗蘭邑， 與卿食馬麥， 九十日不減。 因緣終不朽， 亦不著虛空。 當護三因緣， 莫犯身、口、意。 今我成佛道， 得為三界將， 阿耨大泉中， 自說先世緣。」
佛語舍利弗：「汝觀如來，眾惡已盡，諸善普具，諸天、龍、神、帝王、臣民、一切眾生，皆欲度之，尚不能得免宿世餘殃，況愚冥、未得道者？」
佛語舍利弗：「當學護三因緣，莫犯身、口、意。舍利弗！當學如是。」
佛說是已，舍利弗及五百羅漢、阿耨大龍王、八部鬼神，聞佛所說，歡喜受行。
佛說苦行宿緣經第十
聞如是：
一時佛在阿耨大泉，與大比丘眾五百人俱，皆是阿羅漢，六通神足，唯除一比丘——阿難也。
是時，佛告舍利弗：「往昔波羅㮈城邊，去城不遠，有多獸邑，中有婆羅門，為王太史，國中第一。有一子，頭上有自然火鬘，因以為名。婆首端正，有三十相，梵志典籍、圖書、讖記，無事不博，外道禁戒及諸算術，皆悉明練。時有一瓦師子，名難提婆羅，與火鬘少小親友，心相敬念，須臾不忘。瓦師子精進、勇猛、慈仁、孝順，其父母俱盲，供養二親，無所乏短。難提婆羅雖為瓦師，手不掘地，亦不使人掘，唯取破墻、崩岸及鼠壤，和以為器，成好無比。若有男子、女人慾來買者，以谷、麥、麻、豆置地，取器而去
因此因緣，長久遭受地獄的苦難。 那時殘餘的災禍，也使得五百比丘，在婆羅門邀請時，在毗蘭邑聚會，與你們一起吃馬麥，九十天沒有減少。 因緣終究不會磨滅，也不會消散在虛空中。 應當守護身、口、意這三種因緣，不要違犯。 如今我成就佛道，成為三界的導師，在阿耨大泉中，親自講述前世的因緣。 佛告訴舍利弗：『你看看如來，一切惡業已經斷盡，各種善行都已圓滿，諸天、龍、神、帝王、臣民、一切眾生，都想被我度化，尚且不能免除宿世的餘殃，更何況是愚昧無知、尚未得道的人呢？』 佛告訴舍利弗：『應當學習守護身、口、意這三種因緣，不要違犯。舍利弗！應當這樣學習。』 佛說完這些話，舍利弗和五百羅漢、阿耨大龍王、八部鬼神，聽聞佛所說，歡喜地接受並奉行。 佛說苦行宿緣經第十 我聽聞是這樣的： 一時，佛在阿耨大泉，與五百位大比丘在一起，他們都是阿羅漢，具有六神通，唯獨缺少一位比丘——阿難。 這時，佛告訴舍利弗：『過去在波羅㮈城邊，離城不遠的地方，有一個多獸的村落，其中有一個婆羅門，是國王的太史，在全國是第一。他有一個兒子，頭上生有天然的火焰，因此得名。他相貌端正，具有三十二相，對於婆羅門的典籍、圖書、讖記，沒有不精通的，外道的禁戒和各種算術，也都非常熟練。當時有一個瓦匠，名叫難提婆羅，與火鬘從小就是好朋友，彼此敬重，片刻不忘。瓦匠精進、勇猛、慈悲、孝順，他的父母雙目失明，他供養雙親，沒有絲毫短缺。難提婆羅雖然是瓦匠，卻不親自挖土，也不使喚別人挖土，只是取用破墻、崩岸和老鼠洞里的土，和成泥做成器皿，做得非常好。如果有男子、女人想來買，就將谷、麥、麻、豆放在地上，拿走器皿。'
Because of this cause and condition, they long endured the suffering of hell. At that time, the remaining karmic consequences also caused five hundred bhikkhus, when invited by the Brahmins, to gather in the village of Veranja, and eat horse barley with you for ninety days without reduction. The cause and condition will never perish, nor will it vanish into emptiness. You should guard the three causes and conditions of body, speech, and mind, and not transgress them. Now that I have attained Buddhahood and become the guide of the three realms, in the Anavatapta Lake, I personally recount the causes and conditions of my past lives. The Buddha said to Sariputra, 'Look at the Tathagata, all evil deeds have been exhausted, all good deeds are fully accomplished. All gods, dragons, spirits, emperors, ministers, and all sentient beings wish to be liberated by me, yet they still cannot avoid the remaining karmic consequences of past lives, how much more so for those who are ignorant and have not yet attained the Way?' The Buddha said to Sariputra, 'You should learn to guard the three causes and conditions of body, speech, and mind, and not transgress them. Sariputra! You should learn in this way.' After the Buddha spoke these words, Sariputra and the five hundred Arhats, the Anavatapta Dragon King, and the eight classes of ghosts and spirits, hearing what the Buddha had said, joyfully accepted and practiced it. The Tenth Sutra on the Past Causes of Austerities Spoken by the Buddha Thus have I heard: At one time, the Buddha was at the Anavatapta Lake, together with five hundred great bhikkhus, all of whom were Arhats, possessing the six supernormal powers, except for one bhikkhu—Ananda. At that time, the Buddha said to Sariputra, 'In the past, near the city of Varanasi, not far from the city, there was a village with many animals. Among them was a Brahmin, who was the king's historian, the foremost in the country. He had a son, who had a natural flame on his head, hence his name. He was handsome, with thirty-two marks, and was well-versed in the Brahmin scriptures, books, and prophecies. He was also proficient in the prohibitions of external paths and various calculations. At that time, there was a potter named Nandibala, who was a close friend of Fire-Mane since childhood, respecting each other and never forgetting each other. The potter was diligent, courageous, compassionate, and filial. His parents were both blind, and he supported them without any shortage. Although Nandibala was a potter, he did not dig the earth himself, nor did he make others dig it. He only took the soil from broken walls, collapsed banks, and rat burrows, mixed it to make vessels, which were exceptionally good. If any men or women wanted to buy them, they would place grain, wheat, hemp, or beans on the ground and take the vessels away.'
。初不爭價數，亦不取金、銀、財帛，唯取穀米，供食而已。
「迦葉如來所住精舍，去多獸邑不遠，與大比丘眾二萬人，皆是羅漢。護喜語火鬘曰：『共見迦葉如來去乎？』火鬘答曰：『護喜用見此髡頭道人為？直是髡頭人耳，何有道哉？佛道難可得！』如是至三。護喜後日復語火鬘曰：『共至水上澡浴乎？』火鬘答曰：『可爾。』便共詣水澡浴，已著衣服，護喜舉右手遙指示曰：『迦葉如來精舍，去是不遠，可共暫見不？』火鬘答曰：『護喜用見此髡頭道人為？髡頭道人，何有佛道？佛道難得！』護喜便捉火鬘衣牽曰：『共至迦葉佛去來，去佛甚近、不遠。』火鬘便脫衣、舍走，護喜逐后，捉腰帶挽曰：『為可暫共見佛，便還耶。』火鬘復解帶舍走曰：『我不欲見此髡頭沙門。』護喜便捉其頭，牽曰：『為一過，共見佛去來。』」
佛語舍利弗：「爾時波羅㮈國俗，諱捉人頭，捉頭者法皆斬刑。火鬘代其驚怖，心念曰：『此瓦師子，分死捉我頭耶。』護喜語火鬘曰：『爾，我死終不相置，要當使卿見佛。』火鬘心念：『此非小事，必當有好事耳，乃使此人分死相捉。』火鬘曰：『放我頭，我隨子去耳。』護喜即放，火鬘便還，結頭、著衣服，即相隨共詣迦葉佛所。
「護喜禮迦葉如來足，於一面坐，火鬘直立舉手，問訊而已，便坐一面。護喜叉手，白迦葉佛言：『此火鬘者，多獸邑中太史之子，是我少小親友
最初他們不爭論價格，也不收取金銀財寶，只收取穀米，用來食用。 『迦葉如來居住的精舍，離多獸邑不遠，與兩萬大比丘在一起，他們都是羅漢。』護喜對火鬘說：『一起去見迦葉如來好嗎？』火鬘回答說：『護喜你為什麼要見這些剃光頭的道人？他們不過是剃光頭的人罷了，哪裡有什麼道呢？佛道是難以得到的！』這樣說了三次。後來有一天，護喜又對火鬘說：『一起去水邊洗澡好嗎？』火鬘回答說：『可以。』於是他們一起去水邊洗澡，洗完穿好衣服后，護喜舉起右手遙遙指著說：『迦葉如來的精舍，離這裡不遠，可以一起去看看嗎？』火鬘回答說：『護喜你為什麼要見這些剃光頭的道人？剃光頭的人，哪裡有什麼佛道？佛道是難以得到的！』護喜便抓住火鬘的衣服拉著說：『一起去迦葉佛那裡吧，離佛很近，不遠。』火鬘便脫下衣服，跑開了，護喜在後面追趕，抓住他的腰帶拉著說：『就一起去看看佛，然後就回來。』火鬘又解下腰帶跑開了說：『我不想見這些剃光頭的沙門。』護喜便抓住他的頭，拉著說：『就這一次，一起去見佛吧。』 佛告訴舍利弗：『當時波羅㮈國的習俗，忌諱抓人頭，抓人頭的人都要被處以斬刑。火鬘非常害怕，心裡想：『這個瓦匠的兒子，竟然不怕死地抓我的頭啊。』護喜對火鬘說：『你放心，我就是死也不會放過你，一定要讓你見到佛。』火鬘心裡想：『這可不是小事，一定有什麼好事，才讓這個人不怕死地抓著我。』火鬘說：『放開我的頭，我就跟你去。』護喜就放開了，火鬘便回去，整理好頭髮，穿好衣服，就跟著護喜一起去迦葉佛那裡。 『護喜禮拜迦葉如來的腳，在一旁坐下，火鬘只是站著舉手，問候了一下，便坐在一旁。護喜合掌，對迦葉佛說：『這位火鬘，是多獸邑中太史的兒子，是我從小一起長大的朋友。』
Initially, they did not argue about prices, nor did they take gold, silver, or valuables, but only took grain for food. 'The monastery where Kasyapa Tathagata resides is not far from the city of Many Beasts, and he is with twenty thousand great monks, all of whom are Arhats.' Hushi said to Huoman, 'Shall we go see Kasyapa Tathagata together?' Huoman replied, 'Hushi, why do you want to see these shaven-headed ascetics? They are just shaven-headed people, where is the Way? The Buddha's Way is difficult to attain!' He said this three times. Later, one day, Hushi said to Huoman again, 'Shall we go bathe in the water together?' Huoman replied, 'Okay.' So they went to the water to bathe together. After bathing and putting on their clothes, Hushi raised his right hand and pointed remotely, saying, 'Kasyapa Tathagata's monastery is not far from here, shall we go see it together?' Huoman replied, 'Hushi, why do you want to see these shaven-headed ascetics? Shaven-headed people, where is the Buddha's Way? The Buddha's Way is difficult to attain!' Hushi then grabbed Huoman's clothes and pulled him, saying, 'Let's go to Kasyapa Buddha, it's very close, not far.' Huoman then took off his clothes and ran away. Hushi chased after him, grabbed his belt and pulled him, saying, 'Let's just go see the Buddha, and then we'll come back.' Huoman then took off his belt and ran away, saying, 'I don't want to see these shaven-headed monks.' Hushi then grabbed his head and pulled him, saying, 'Just this once, let's go see the Buddha together.' The Buddha told Sariputra, 'At that time, the custom of the country of Varanasi was to forbid grabbing people's heads, and those who grabbed people's heads would be beheaded. Huoman was very frightened, thinking in his heart, 'This son of a potter, is he not afraid of death to grab my head?' Hushi said to Huoman, 'Don't worry, even if I die, I will not let you go, I must make you see the Buddha.' Huoman thought in his heart, 'This is no small matter, there must be something good, that this person is not afraid of death to grab me.' Huoman said, 'Let go of my head, and I will go with you.' Hushi then let go, and Huoman went back, tidied his hair, put on his clothes, and then followed Hushi to Kasyapa Buddha. 'Hushi bowed at the feet of Kasyapa Tathagata and sat on one side. Huoman just stood and raised his hand, greeted him, and then sat on one side. Hushi put his palms together and said to Kasyapa Buddha, 'This Huoman is the son of the historian in the city of Many Beasts, and he is my childhood friend.'
。然其不識三尊、不信三寶、不見佛、不聞法、不供養眾僧，愿世尊開化愚冥，使其信解。』火鬘童子熟視世尊，從頭至足、從足至頭，睹佛相好，威容巍巍，諸根寂定，純淑調和，以三十二相，嚴飾其體，八十種好，以為姿媚，儀如娑羅樹花，身猶須彌山，無能見其頂，面如月滿，光如日明，身色如金山。火鬘見佛相好已，便心念曰：『我梵讖記所載相好，今佛盡有，唯無二事耳。』
「火鬘於是說偈問曰：
「『所聞三十二， 大士之相好， 於此人中尊， 唯不睹二事。 豈有丈夫體， 猶如馬藏不？ 寧有廣長舌， 覆面舐頭不？ 愿為吐舌示， 令我決狐疑。 我見乃當知， 如經所載不？』
「於是，迦葉如來便出廣長舌相，以覆其面上及肉髻，並覆兩耳，七過舐頭，縮舌入口，色光出照大千世界，蔽日月明，乃至阿迦膩吒天光，還繞身七匝，從頂上入。迦葉如來以神足力，現陰馬藏，令火鬘獨見，餘人不睹。火鬘童子具足見佛三十二相，無一缺減，踴躍歡喜，不能自勝。
「迦葉如來為火鬘童子說法。說何法？說菩薩斷功德法：『何等為斷菩薩功德法？身行惡、口言惡、意念惡，身不可行而行、口不可言而言、意不可念而念。云何菩薩身不可行而行者？後作佛時，身形短小，族姓子！是為菩薩身不可行而行報也。云何菩薩口不可言而言者？后出家學時，力極勤苦，乃當得佛，族姓子！是為菩薩口不可言而言報
現代漢語譯本：然而，他（火鬘童子）不認識三尊（佛、法、僧），不相信三寶，沒有見過佛，沒有聽聞佛法，也不供養僧眾。我希望世尊能夠開導他，讓他明白道理，從而產生信仰和理解。』火鬘童子仔細地看著世尊，從頭到腳，又從腳到頭，觀察佛的相好，威嚴莊重，諸根寂靜，純潔調和，以三十二種殊勝的相貌，莊嚴他的身體，八十種美好的特徵，作為他的姿態和魅力，儀態如同娑羅樹的花朵，身軀猶如須彌山，沒有人能夠看到他的頭頂，面容如同滿月，光芒如同太陽，身體的顏色如同金山。火鬘看到佛的相好之後，心中便想：『我所聽到的梵天預言中記載的相好，現在佛都具備了，唯獨缺少兩件事。』 火鬘於是說偈語問道： 『我所聽聞的三十二種，大士的相好，在這人中尊者身上，唯獨沒有看到兩件事。難道有大丈夫的身體，像馬的陰藏一樣嗎？難道有廣長的舌頭，能夠覆蓋面部並舔到頭頂嗎？希望您能伸出舌頭給我看看，讓我消除心中的疑惑。我親眼見到之後，才能知道，是否如經書所記載的那樣？』 於是，迦葉如來便伸出廣長舌相，覆蓋他的面部和肉髻，並覆蓋兩耳，七次舔到頭頂，然後收回舌頭入口，舌頭所發出的光芒照耀大千世界，遮蔽了日月的光輝，甚至到達阿迦膩吒天的光芒，然後環繞身體七圈，從頭頂進入。迦葉如來以神通之力，顯現出陰馬藏，讓火鬘獨自看到，其他人看不到。火鬘童子完全看到了佛的三十二相，沒有缺少任何一個，他高興得跳躍起來，無法控制自己。 迦葉如來為火鬘童子說法。說的是什麼法呢？說的是菩薩斷功德的法：『什麼是斷菩薩功德的法呢？就是身行惡、口言惡、意念惡，身體不應該做的事情卻做了，口中不應該說的話卻說了，心中不應該想的事情卻想了。什麼是菩薩身體不應該做的事情卻做了呢？就是將來成佛的時候，身體會變得矮小，族姓子！這就是菩薩身體不應該做的事情卻做了的報應。什麼是菩薩口中不應該說的話卻說了呢？就是將來出家修行的時候，需要極其勤奮刻苦，才能成佛，族姓子！這就是菩薩口中不應該說的話卻說了的報應。
English version: However, he (the boy Fire-Mane) did not recognize the Three Venerables (Buddha, Dharma, Sangha), did not believe in the Three Jewels, had not seen the Buddha, had not heard the Dharma, and did not make offerings to the Sangha. I wish that the World Honored One could enlighten his ignorance, so that he may have faith and understanding.』 The boy Fire-Mane carefully observed the World Honored One, from head to toe, and then from toe to head, examining the Buddha's marks and characteristics, his majestic and dignified appearance, his senses tranquil, pure and harmonious, with thirty-two excellent marks adorning his body, and eighty minor marks as his posture and charm, his bearing like the flowers of the Sala tree, his body like Mount Sumeru, no one could see the top of his head, his face like the full moon, his light like the sun, and his body color like a golden mountain. After seeing the Buddha's marks and characteristics, Fire-Mane thought in his heart: 『The marks and characteristics recorded in the Brahma prophecy I heard, the Buddha now possesses all of them, except for two things.』 Fire-Mane then spoke in verse and asked: 『The thirty-two marks and characteristics of a great being that I have heard of, in this honored one among men, I have not seen two things. Could it be that a great man's body is like a horse's hidden genitals? Could it be that there is a long tongue that can cover the face and lick the top of the head? I hope you can show me your tongue, so that I can dispel my doubts. Only after I see it with my own eyes, will I know if it is as recorded in the scriptures?』 Then, the Tathagata Kasyapa extended his long tongue, covering his face and the protuberance on his head, and covering both ears, licking the top of his head seven times, then retracting his tongue into his mouth. The light emitted from his tongue illuminated the great chiliocosm, obscuring the light of the sun and moon, even reaching the light of the Akanistha heaven, then circling his body seven times, entering from the top of his head. The Tathagata Kasyapa, with his supernatural power, revealed his hidden genitals, allowing Fire-Mane to see it alone, while others could not. The boy Fire-Mane fully saw the thirty-two marks of the Buddha, without any missing, and he jumped up with joy, unable to control himself. The Tathagata Kasyapa preached the Dharma to the boy Fire-Mane. What Dharma did he preach? He preached the Dharma of the Bodhisattva's breaking of merits: 『What is the Dharma of breaking the Bodhisattva's merits? It is the evil deeds of the body, the evil words of the mouth, and the evil thoughts of the mind; doing what the body should not do, saying what the mouth should not say, and thinking what the mind should not think. What is it that a Bodhisattva does what the body should not do? It is that when he becomes a Buddha in the future, his body will become short and small, son of a noble family! This is the retribution for a Bodhisattva doing what the body should not do. What is it that a Bodhisattva says what the mouth should not say? It is that when he leaves home to practice in the future, he will need to be extremely diligent and hardworking to become a Buddha, son of a noble family! This is the retribution for a Bodhisattva saying what the mouth should not say.』
。云何菩薩意不可念而念者？菩薩后成佛時，境內眾僧，常不和合，在在處處，共相是非，族姓子！是為菩薩心不可念而念報。族姓子！是為菩薩三惡行對，族姓子！當棄是。』
「於是，火鬘童子即退前禮佛足，長跪叉手，白佛言：『我今懺悔，身不可行而行、口不可言而言、意不可念而念，愿世尊當受我此懺悔，從今已往，不復敢犯。』如此懺至三。迦葉如來，默然受之。火鬘童子、護喜童子，俱起，稽首佛足，辭退而還。
「火鬘童子于中路，忽思惟向三惡報，便報護喜曰：『卿為失利，不為得利；卿為無利，不為有利。我不應見卿面，不喜聞卿名。』護喜答曰：『何以故爾？』火鬘曰：『卿早從迦葉佛，聞深法寶，何能在家，而不作道？』護喜答曰：『卿不知我父母年老，又復俱盲，供養二親，何由出家？我亦久欲為道耳，若我出家為道者，父母便當命終，以是故，不得出家耳。』火鬘語護喜曰：『我從迦葉佛聞菩薩行三惡緣對，不復樂在家。我欲從此還至佛所，求為比丘。』護喜報曰：『善哉！善哉！火鬘得思惟力耶，便可時還。所以然者，佛世難值故也。』火鬘童子即抱護喜已，便繞三匝，叉手謝曰：『我設有身、口、意，過於卿者，愿見原恕。苦卿指授正真大道。』
「於是，火鬘童子說頌讚曰：
「『仁為我善友， 法友無所貪， 導我以正道， 是友佛所譽
現代漢語譯本：『什麼是菩薩意念不可思議卻又思念的情況呢？菩薩在未來成佛時，其境內的僧眾常常不和睦，到處爭論是非。族姓子啊！這就是菩薩心念不可思議卻又思念所導致的果報。族姓子啊！這就是菩薩的三種惡行所對應的結果。族姓子啊！應當捨棄這些。』 『於是，火鬘童子立即退後，向佛陀行禮，長跪合掌，對佛說：『我今天懺悔，身做了不該做的事，口說了不該說的話，意念了不該想的事。愿世尊接受我的懺悔，從今以後，我再也不敢犯同樣的錯誤。』這樣懺悔了三次。迦葉如來默然接受了。火鬘童子和護喜童子一起起身，向佛陀行禮，告辭退下。 『火鬘童子在回家的路上，突然想起之前的三種惡報，便對護喜說：『你這是失利，而不是得利；你這是無利，而不是有利。我不應該再見到你的面，也不喜歡聽到你的名字。』護喜回答說：『為什麼這樣說呢？』火鬘說：『你早早就從迦葉佛那裡聽聞了深奧的佛法，為什麼還在家，而不修行呢？』護喜回答說：『你不知道我的父母年老，而且雙目失明，我需要供養他們，怎麼能出家呢？我也很早就想修行了，如果我出家修行，我的父母就會因此而去世，所以才不能出家。』火鬘對護喜說：『我從迦葉佛那裡聽聞了菩薩修行時會遇到的三種惡緣，我不再喜歡在家了。我想從這裡回到佛陀那裡，請求出家為比丘。』護喜回答說：『太好了！太好了！火鬘你獲得了思惟的力量啊，現在就可以回去。之所以這樣說，是因為佛陀出世很難遇到啊。』火鬘童子抱住護喜，繞著他走了三圈，合掌謝道：『我如果身、口、意有任何對不起你的地方，希望你能原諒。感謝你指引我走上正道。』 『於是，火鬘童子說了讚頌：』 『你是我善友，法友無所貪，引導我走正道，這樣的朋友佛陀也讚譽。』
English version: 'What is the situation where a Bodhisattva's thoughts are inconceivable yet they still think? When a Bodhisattva later becomes a Buddha, the monks within their domain often do not live in harmony, arguing about right and wrong everywhere. O noble one! This is the retribution for a Bodhisattva's inconceivable yet still thinking mind. O noble one! This is the consequence of a Bodhisattva's three evil actions. O noble one! These should be abandoned.' 'Then, the Fire-Garland Youth immediately retreated, bowed at the Buddha's feet, knelt with palms together, and said to the Buddha: 'I now repent, my body has done what it should not have done, my mouth has said what it should not have said, and my mind has thought what it should not have thought. May the World Honored One accept my repentance, from now on, I dare not commit the same mistakes again.' He repented in this way three times. The Kashyapa Tathagata silently accepted it. The Fire-Garland Youth and the Joy-Protector Youth rose together, bowed at the Buddha's feet, and took their leave. 'On the way home, the Fire-Garland Youth suddenly thought of the three evil retributions he had heard about earlier, and said to Joy-Protector: 'You are losing, not gaining; you are without benefit, not with benefit. I should not see your face again, nor do I like to hear your name.' Joy-Protector replied: 'Why do you say that?' Fire-Garland said: 'You heard the profound Dharma from Kashyapa Buddha long ago, why are you still at home and not practicing?' Joy-Protector replied: 'You do not know that my parents are old and blind, I need to support them, how can I leave home? I have long wanted to practice, but if I leave home to practice, my parents would die because of it, so I cannot leave home.' Fire-Garland said to Joy-Protector: 'I heard from Kashyapa Buddha about the three evil conditions a Bodhisattva encounters in practice, I no longer like being at home. I want to return to the Buddha and ask to become a Bhikkhu.' Joy-Protector replied: 'Excellent! Excellent! Fire-Garland, you have gained the power of contemplation, you can return now. The reason I say this is because it is difficult to encounter a Buddha in the world.' The Fire-Garland Youth embraced Joy-Protector, walked around him three times, and said with palms together: 'If my body, mouth, or mind has done anything wrong to you, I hope you can forgive me. Thank you for guiding me onto the right path.' 'Then, the Fire-Garland Youth spoke a verse of praise:' 'You are my good friend, a Dharma friend without greed, guiding me on the right path, such a friend is praised by the Buddha.'
。』
「火鬘童子於是說偈已，繞護喜三匝已，還詣精舍迦葉佛所，稽首佛足，兩膝跪地，叉手白佛言：『寧可得從迦葉如來，下鬚髮入道，受具足戒不？』」佛語舍利弗：「迦葉即度火鬘童子，為道授其具足戒。」
佛語舍利弗：「汝知爾時火鬘童子不？則我身是；火鬘父者，今父王真凈是；爾時瓦師童子護喜者，我為太子，在宮婇女，時夜半，作瓶天子來謂我曰：『時到，可出家去為道。』者是。舍利弗！此護喜者，頻勸我出家，則是作道善知識也。」
佛語舍利弗：「我前向護喜作惡語道：『迦葉佛，髡頭沙門，何有佛道？佛道難得！』以是惡言故，臨成阿惟三佛時，六年受苦行。舍利弗！爾時日食一麻、一米、大豆、小豆，我如是雖受辛苦，於法無益。我忍飢渴、寒熱、風雨、蚊虻之苦，身形枯燥，謂乎我成佛道，實無所得。舍利弗！我六年苦行者，償先緣對畢也，然後乃得阿耨三耶三菩阿惟三佛耳。」
於是，世尊說宿緣偈曰：
「我昔火鬘童， 向于護喜說： 『髡頭何有佛？ 佛道甚難得！』 以是因緣故， 六年日不減， 受此勤苦行， 望得成佛道。 不以是苦行， 能得成佛道， 非道而行求， 因緣自纏繞。 宿緣終不朽， 亦不著虛空。 當護三因緣， 莫犯身、口、意。 今我成佛道， 得為三界將， 阿耨大泉中， 自說先世緣
現代漢語譯本 『火鬘童子於是說完偈語后，繞著護喜三圈，然後回到迦葉佛所在的精舍，向佛陀頂禮，雙膝跪地，合掌對佛說：『我能否跟隨迦葉如來剃度出家，受具足戒呢？』佛陀告訴舍利弗：『迦葉佛就為火鬘童子剃度，併爲他授了具足戒。』 佛陀告訴舍利弗：『你知道當時的火鬘童子是誰嗎？就是我。火鬘的父親，就是現在的父王凈飯王。當時的瓦師童子護喜，就是我做太子時，在宮中，半夜時，作瓶天子來告訴我：『時機已到，可以出家修行了。』的那個人。舍利弗！這個護喜，多次勸我出家，是我的善知識。』 佛陀告訴舍利弗：『我之前對護喜說了惡語：『迦葉佛，剃頭的沙門，怎麼會有佛道？佛道很難得到！』因為說了這些惡語，在即將成就阿耨多羅三藐三菩提時，我受了六年苦行。舍利弗！那時我每天只吃一麻、一米、大豆、小豆，我雖然這樣受苦，對修行卻毫無益處。我忍受飢渴、寒熱、風雨、蚊蟲的痛苦，身體枯槁，以為這樣就能成就佛道，實際上什麼也沒得到。舍利弗！我六年苦行，是爲了償還之前的因緣，然後才得以成就阿耨多羅三藐三菩提。』 於是，世尊說了宿世因緣的偈語： 『我過去是火鬘童子， 曾對護喜說： 『剃頭的人怎麼會有佛道？ 佛道非常難得！』 因為這個因緣， 我六年每日減少食物， 受盡勤苦修行， 希望能夠成就佛道。 但不是通過苦行， 就能成就佛道， 用錯誤的方法去追求， 只會讓自己被因緣纏繞。 宿世的因緣不會消亡， 也不會消失在虛空中。 應當守護身、口、意三業， 不要犯錯。 現在我成就佛道， 成為三界的導師， 在阿耨大泉中， 親自講述前世的因緣。』
English version 『Then, after reciting the verse, the boy Fire-Mane circled around Protector-Joy three times, and then returned to the monastery where the Buddha Kasyapa was staying. He bowed at the Buddha's feet, knelt on both knees, and with his palms together, said to the Buddha: 『Is it possible for me to follow the Tathagata Kasyapa, shave my head, enter the path, and receive the full precepts?』 The Buddha told Sariputra: 『Kasyapa then ordained the boy Fire-Mane, and gave him the full precepts.』 The Buddha told Sariputra: 『Do you know who the boy Fire-Mane was at that time? It was me. The father of Fire-Mane was my current father, King Suddhodana. The potter's boy Protector-Joy at that time was the one who, when I was a prince in the palace, came to me at midnight as the Deva of the Pot, and said: 『The time has come, you can leave home to practice the path.』 Sariputra! This Protector-Joy, who repeatedly urged me to leave home, was my good spiritual friend.』 The Buddha told Sariputra: 『I previously spoke evil words to Protector-Joy, saying: 『The Buddha Kasyapa, a shaven-headed monk, how can he have the Buddha's path? The Buddha's path is very difficult to attain!』 Because of these evil words, when I was about to attain Anuttara-samyak-sambodhi, I endured six years of ascetic practices. Sariputra! At that time, I ate only one sesame seed, one grain of rice, one large bean, and one small bean each day. Although I suffered in this way, it was of no benefit to my practice. I endured the suffering of hunger, thirst, heat, cold, wind, rain, and mosquitoes. My body became withered, thinking that I could attain Buddhahood in this way, but in reality, I gained nothing. Sariputra! My six years of ascetic practice were to repay the previous karmic connections, and then I was able to attain Anuttara-samyak-sambodhi.』 Then, the World Honored One spoke a verse about his past karmic connections: 『I was once the boy Fire-Mane, And said to Protector-Joy: 『How can a shaven head have the Buddha's path? The Buddha's path is very difficult to attain!』 Because of this karmic connection, For six years, I reduced my food daily, Enduring diligent ascetic practices, Hoping to attain Buddhahood. But it is not through ascetic practices, That one can attain Buddhahood, Seeking through the wrong methods, Only entangles oneself in karmic connections. The karmic connections of the past will not perish, Nor will they disappear into emptiness. One should guard the three karmas of body, speech, and mind, And not make mistakes. Now I have attained Buddhahood, And become the guide of the three realms, In the great Anavatapta Lake, I personally speak of my past karmic connections.』
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佛語舍利弗：「汝觀如來，眾惡已盡、諸善普具，諸天人、神鬼、干沓和、阿須倫、迦樓羅、甄陀羅、摩休勒、一切眾生，皆欲度之，我猶不免宿對，況復愚冥、未得道者？舍利弗！當學護身三、口四、意三，舍利弗！當學如是。」
佛說如來先世因緣時，萬一千天子，得須陀洹道；八千龍，皆受五戒；五千夜叉，受三自歸。
阿耨大龍王叉手白佛：「世尊！於我泉上，受我供養，說宿命因緣法，使我將來成佛時，莫有如此因緣；使我眾惡皆盡，作真凈如來。」
佛語阿耨大龍王：「汝欲得如是愿者，當極護身、口、意，不令犯者，可得如上所愿，眾惡消盡，作真凈如來。」
阿耨大龍王聞佛所說，踴躍歡喜。以天栴檀香散佛及五百羅漢上。
佛於是為諸天、龍、神，說安慰法：「何謂安慰法？行佈施法、行持戒法、行生天道法、行斷欲法、行斷三惡道法、行無漏法、行清凈法。」
佛說如是已，與諸比丘，各離本花座。比丘圍繞佛，踴在虛空，高七多羅，以神足飛行，猶鳥翔云，徐徐而還，在羅閱祇竹園精舍。
佛說是已，舍利弗及五百羅漢、阿耨大龍王、八部鬼神，歡喜受行
現代漢語譯本：佛陀對舍利弗說：『你看看如來，一切惡行都已斷盡，各種善行都已圓滿具備。諸天、人、神、鬼、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，一切眾生，都想被我度化，我尚且不能免除宿世的因果報應，更何況是那些愚昧無知、尚未得道的人呢？舍利弗！應當學習守護身三業、口四業、意三業。舍利弗！應當這樣學習。』 佛陀講述如來前世因緣時，有一萬一千位天子證得須陀洹道；八千條龍，都受持五戒；五千夜叉，受持三皈依。 阿耨大龍王合掌對佛說：『世尊！請您在我的泉水之上，接受我的供養，講述宿命因緣之法，使我將來成佛時，不再有這樣的因緣；使我一切惡行都斷盡，成為真正的清凈如來。』 佛陀對阿耨大龍王說：『你想要得到這樣的願望，應當極力守護身、口、意，不讓它們犯錯，就可以得到如上所愿，一切惡行都消盡，成為真正的清凈如來。』 阿耨大龍王聽聞佛陀所說，歡喜踴躍。用天上的栴檀香散在佛陀和五百羅漢身上。 佛陀於是為諸天、龍、神，宣說安慰之法：『什麼是安慰之法？就是實行佈施之法、實行持戒之法、實行生天之道法、實行斷除慾望之法、實行斷除三惡道之法、實行無漏之法、實行清凈之法。』 佛陀說完這些話后，與眾比丘，各自離開原來的蓮花座。比丘們圍繞著佛陀，踴身在虛空中，高七多羅樹，以神足飛行，像鳥兒在雲中飛翔，緩緩地回到羅閱祇竹園精舍。 佛陀說完這些話后，舍利弗和五百羅漢、阿耨大龍王、八部鬼神，都歡喜地接受奉行。
English version: The Buddha said to Sariputra, 'Look at the Tathagata, all evil deeds have been exhausted, and all good deeds are fully possessed. All gods, humans, spirits, ghosts, gandharvas, asuras, garudas, kinnaras, mahoragas, and all sentient beings, all wish to be delivered by me, yet I am still not exempt from the karmic consequences of past lives, let alone those who are ignorant and have not yet attained the Way? Sariputra! You should learn to guard the three actions of the body, the four of the mouth, and the three of the mind. Sariputra! You should learn in this way.' When the Buddha spoke of the Tathagata's past life causes and conditions, eleven thousand devas attained the path of Srotapanna; eight thousand dragons all received the five precepts; and five thousand yakshas received the three refuges. The great dragon king Anavatapta, with his palms together, said to the Buddha, 'World Honored One! Please accept my offerings at my spring, and speak of the Dharma of past life causes and conditions, so that when I become a Buddha in the future, I will not have such causes and conditions; so that all my evil deeds will be exhausted, and I will become a truly pure Tathagata.' The Buddha said to the great dragon king Anavatapta, 'If you wish to obtain such a wish, you should diligently guard your body, mouth, and mind, and not let them commit errors, then you can obtain the wish as mentioned above, all evil deeds will be eliminated, and you will become a truly pure Tathagata.' The great dragon king Anavatapta, hearing what the Buddha said, rejoiced and was delighted. He scattered heavenly sandalwood incense on the Buddha and the five hundred arhats. The Buddha then spoke the Dharma of comfort to the gods, dragons, and spirits: 'What is the Dharma of comfort? It is to practice the Dharma of giving, the Dharma of upholding precepts, the Dharma of the path to heaven, the Dharma of cutting off desires, the Dharma of cutting off the three evil paths, the Dharma of non-outflow, and the Dharma of purity.' After the Buddha finished speaking, he and the bhikshus each left their original lotus seats. The bhikshus surrounded the Buddha, rose into the air, seven tala trees high, and flew with supernatural powers, like birds soaring in the clouds, slowly returning to the Bamboo Grove Monastery in Rajagriha. After the Buddha finished speaking, Sariputra and the five hundred arhats, the great dragon king Anavatapta, and the eight classes of ghosts and spirits, all joyfully accepted and practiced it.
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佛說興起行經卷下
現代漢語譯本 佛說興起行經卷下
English version The Sutra of the Buddha's Teachings on the Arising of Actions, Scroll Two