T04n0199_佛五百弟子自說本起經

大正藏第 04 冊 No. 0199 佛五百弟子自說本起經

No. 199

佛五百弟子自說本起經

西晉三藏竺法護譯

蓋阿耨達龍王者(晉名無焚)，佛在世時受別菩薩也，有神猛之德，據于崑崙之墟。斯龍所居宮館寶殿，五河之源則典覽焉，有八味水池，華殖七色，服此水者即識宿命。於時龍王請佛世尊及五百上首弟子，進膳畢訖坐蓮華上，追講本起所造罪福，皆由纖微轉受報應，彌劫曆紀莫能自濟，僥值正覺乃得度世。各自撰歌而達頌曰：

大迦葉品第一(十九偈)

佛人中上為法御，　　斷除結獄游舍衛， 諸根為寂德巍巍，　　如來自告其比丘： 「有諸鬼神所娛樂，　　種種眾華無央數， 四瀆涌出向四方，　　彼諸流河歸江海。 私頭那提伯師子，　　人不能至神足到， 飛行疾矣乃越耳，　　疾共詣彼淵流池。」 比丘曰：「善唯從命。」　　大通安住上弟子， 聞尊教敕乘神足，　　譬如雁王導眾雁， 行詣進游于江河，　　悅觀輩類相娛樂， 佛天中天亦如是，　　與弟子俱而飛騰。 佛至告諸弟子曰：　　「寧識前世所更歷， 為我各說誰行步，　　而獲其福不可量

現代漢語譯本 《佛五百弟子自說本起經》 阿耨達龍王（晉代名為無焚），是佛在世時受記的菩薩，具有強大的神力，居住在崑崙山的廢墟中。這條龍所居住的宮殿寶殿，是五條河流的源頭，他掌管著這些河流。那裡有八味水池，生長著七色的蓮花，飲用這些水的人就能知道自己的前世。當時，龍王邀請佛世尊和五百位上首弟子，用膳完畢後坐在蓮花上，追溯講述各自的本起，所造的罪與福，都是由細微之處轉變而承受報應，經歷漫長的劫數也無法自救，僥倖遇到正覺才得以度脫世間。他們各自創作歌頌，表達如下： 大迦葉品第一（十九偈） 佛是人中至尊，是法的引導者，斷除煩惱的束縛，在舍衛國游化。 諸根寂靜，德行巍峨，如來告訴他的比丘們： 『有諸鬼神所娛樂的地方，那裡有各種各樣數不清的鮮花，四條河流涌向四方，這些河流最終都匯入大海。 私頭那提伯師子，人無法到達，但憑藉神通可以到達，飛行速度極快，瞬間就能到達，快速一起去那個深淵水池。』 比丘們說：『好的，我們遵從您的命令。』 大通安住是上首弟子，聽到佛的教誨，就運用神通，如同雁王帶領眾雁一樣。 他們行走遊歷于江河之間，喜悅地觀看同伴們互相娛樂，佛天中天也是如此，與弟子們一同飛騰。 佛到達后告訴弟子們：『你們能記得前世所經歷的事情嗎？' 『為我各自說說你們的修行經歷，是如何獲得如此不可估量的福報的？』

English version The Sutra of the Past Lives of the Buddha's Five Hundred Disciples Translated by the Tripiṭaka master Zhu Fahu of the Western Jin Dynasty King Anavatapta Dragon (known as Wufen in the Jin Dynasty), was a Bodhisattva who received a prophecy from the Buddha during his lifetime. He possessed great divine power and resided in the ruins of Mount Kunlun. The palaces and treasure halls where this dragon lived were the source of five rivers, which he oversaw. There were pools of eight-flavored water, where seven-colored lotuses grew. Those who drank this water could remember their past lives. At that time, the Dragon King invited the World Honored Buddha and five hundred leading disciples. After the meal, they sat on lotuses, recalling and recounting their past lives, the sins and blessings they had accumulated. These were all transformed from subtle causes and effects, and they had endured countless kalpas without being able to save themselves. They were fortunate to encounter the Right Enlightenment and thus be liberated from the world. Each of them composed songs to express their experiences, as follows: Chapter One: Mahakasyapa (Nineteen Verses) The Buddha is the supreme among humans, the guide of the Dharma, having severed the bonds of affliction, he wanders in Shravasti. His senses are tranquil, his virtue is majestic. The Tathagata told his monks: 'There are places where gods and spirits enjoy themselves, with countless varieties of flowers. Four rivers flow out in four directions, and these rivers eventually merge into the ocean. The Sitonadi Lion, which humans cannot reach, can be reached by divine power. Flying swiftly, it can arrive in an instant. Let us quickly go together to that deep pool.' The monks said, 'Yes, we will follow your command.' Mahakasyapa, the foremost disciple, heard the Buddha's teachings and used his divine powers, like a king of geese leading his flock. They traveled and wandered among the rivers, joyfully watching their companions enjoying themselves. The Buddha, the Lord of Heaven, was also like this, flying with his disciples. When the Buddha arrived, he told his disciples, 'Can you remember what you experienced in your past lives?' 'Tell me each of your practices, how did you obtain such immeasurable blessings?'

。」 彼迦葉仁佛弟子，　　譬如師子歷深山， 設有所歷無敢當，　　則說前世所作行。 「採取於野燕麥耳，　　少所施與辟支佛， 解脫心樂無有漏，　　奉于空行意寂寞。 彼時心念有此愿，　　尋即思惟于上法， 與如是人俱合會，　　於此終生郁單曰。 用彼因緣福所致，　　更歷千反郁單曰， 然後生於勝命天，　　于中最特無有雙。 吾用彼福所造德，　　亦復千反生忉利， 著種種華香寶瓔，　　身微妙好而自在。 既于天上壽終已，　　便復則生郁單曰， 用彼前世愿所致，　　以作是福因緣故。 生於富家梵志種，　　財產眾業無央數， 在五樂中而不貪，　　其於是佛無等倫。 大哀所可講說法，　　諸力一心定眾根， 七覺之意八道行，　　以為獲致於此法。 便盡諸漏手執燈，　　與此眾等最後俱， 合會行正直離邪，　　佛者如來所說善。 奉禁戒人所志得，　　如其意念所欲求， 最後我身以具滿，　　為盡生死拔根株。 我皆絕除諸愛結，　　則為是佛法王子， 第一止足常思道，　　心空清凈無所著， 其志堅固無能轉，　　譬如大山不可動。」

如是迦葉尊，　　在諸比丘僧， 阿耨達大池，　　自說本福緣

迦葉尊者是佛陀的弟子，就像獅子在深山中行走一樣，所到之處無人敢擋，他講述了自己前世所做的善行。 『我曾經在野外採摘燕麥穗，少量地佈施給一位辟支佛，他解脫了煩惱，內心快樂無漏，獨自修行，意境寂寞。』 『那時我心中發願，希望能夠思惟上乘佛法，與這樣的人相遇，並且在這一生中都生活在郁單曰。』 『因為這個因緣和福報，我多次轉生在郁單曰，然後又轉生到勝命天，在那裡最為殊勝，無人能比。』 『我用那福報所造的功德，也多次轉生到忉利天，身著各種華麗的香花和寶瓔，身體微妙美好，自在無礙。』 『在天上壽命終結后，我又轉生到郁單曰，因為前世的願力，以及所做的福德因緣。』 『我出生在富有的婆羅門家庭，擁有無數的財產和產業，在五種享樂中卻不貪戀，對於佛陀的教誨，無人能與我相比。』 『我以大慈悲心宣講佛法，一心專注于諸種力量，堅定眾根，修習七覺支和八正道，從而獲得佛法。』 『我斷盡了一切煩惱，如同手持明燈，與在座的各位一同，遵循正直的道路，遠離邪惡，佛陀所說的都是善法。』 『奉持戒律的人能夠達成所愿，如其心中所想，最終我身圓滿，徹底拔除了生死輪迴的根源。』 『我斷除了一切愛慾的束縛，成爲了佛陀的法王子，第一止足，常思佛道，內心空寂清凈，無所執著。』 『我的意志堅定，不可動搖，如同大山一樣不可撼動。』 迦葉尊者就這樣在眾比丘僧中，在阿耨達大池邊，講述了他前世的福德因緣。

Venerable Kasyapa, a disciple of the Buddha, like a lion traversing deep mountains, with no one daring to oppose him, recounted the virtuous deeds he had performed in his past lives. 'I once gathered wild oat ears and gave a small portion to a Pratyekabuddha, who was liberated from afflictions, joyful and without outflows, practicing alone in solitude.' 'At that time, I made a vow in my heart, hoping to contemplate the supreme Dharma, to meet such a person, and to live in Uttarakuru throughout this life.' 'Because of this cause and condition and merit, I was reborn many times in Uttarakuru, and then I was reborn in the Heaven of the Superior Life, where I was the most excellent, unmatched by anyone.' 'With the merits I had accumulated from that merit, I was also reborn many times in the Trayastrimsa Heaven, adorned with various fragrant flowers and jeweled necklaces, my body subtle and beautiful, free and unhindered.' 'After my lifespan in heaven ended, I was reborn again in Uttarakuru, because of the vows I had made in my past life, and the meritorious deeds I had performed.' 'I was born into a wealthy Brahmin family, possessing countless properties and businesses, yet I was not attached to the five pleasures. Regarding the Buddha's teachings, no one could compare to me.' 'With great compassion, I expounded the Dharma, focusing my mind on various powers, strengthening the roots of virtue, practicing the Seven Factors of Enlightenment and the Noble Eightfold Path, thereby attaining the Dharma.' 'I have eradicated all afflictions, like holding a bright lamp, and together with all of you present, I follow the path of righteousness, staying away from evil. The Buddha's teachings are all virtuous.' 'Those who uphold the precepts can achieve their wishes, as their hearts desire. Finally, my body is perfected, and I have completely uprooted the cycle of birth and death.' 'I have severed all the bonds of desire, and have become a Dharma prince of the Buddha, the foremost in contentment, constantly contemplating the Way, my mind empty and pure, without attachment.' 'My will is firm and unshakeable, like a great mountain that cannot be moved.' Thus, Venerable Kasyapa, among the assembly of monks, by the Anavatapta Lake, recounted the meritorious causes and conditions of his past lives.

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舍利弗品第二(十偈)

「吾為仙閑居，　　于彼見沙門， 辟支佛之尊，　　身著絳衣被。 睹之心歡喜，　　為之浣衣服， 復為縫袈裟，　　數數為作禮。 彼則愍念我，　　便飛虛空中， 上下出水火，　　須臾忽不見。 我即時叉手，　　自心作是愿： 『令我得如是，　　聰明大智慧。 莫令生豪家，　　亦勿生賤種， 常生於中家，　　志多作沙門。』 用是功德故，　　吾以五百世， 常獲致人身，　　世世作沙門。 於是最後世，　　復還得人種， 以值見正覺，　　導師無有上。 則辦為沙門，　　于釋師子所， 成就阿羅漢，　　清涼而滅度。 今世尊目前，　　于比丘僧眾， 論我智慧上，　　轉于正法輪。」 舍利弗智慧，　　于比丘眾前， 阿耨達大池，　　自說本宿行。

摩訶目揵連品第三(十五偈)

「吾為仙閑居，　　處於林樹間， 于彼有人來，　　求我作沙門。 吾除其鬚髮，　　為浣其衣服， 縫之而染之，　　心中自歡喜。 彼退在一面，　　而結跏趺坐， 則得辟支佛，　　便飛于虛空。 我時即興愿：　　『令身得神足， 使吾得如是，　　大力大神足

舍利弗品第二（十偈） 『我曾為仙人閑居，在那兒見到一位沙門， 是尊貴的辟支佛，身穿絳紅色僧衣。 我見到他內心歡喜，為他清洗衣服， 又為他縫製袈裟，多次向他頂禮。 他憐憫我，便飛到虛空中， 在空中上下出水火，一會兒就忽然不見了。 我當時合掌，心中發願： 『愿我能得到如此的聰明大智慧。 不要讓我出生在豪門，也不要出生在卑賤的種姓， 常常出生在中等人家，立志多做沙門。』 因為這個功德，我五百世以來， 常常獲得人身，世世代代都做沙門。 到了這最後一世，又再次得到人身， 因此值遇見到正覺，無上的導師。 於是就出家做了沙門，在釋迦獅子座下， 成就了阿羅漢，清涼而入滅。 如今在世尊面前，在比丘僧眾中， 論我的智慧第一，轉動著正法輪。 舍利弗的智慧，在比丘眾前， 如同阿耨達大池，自己講述本來的宿世修行。 摩訶目犍連品第三（十五偈） 『我曾為仙人閑居，住在樹林之間， 在那裡有人來，請求我讓他做沙門。 我為他剃除鬚髮，為他清洗衣服， 縫好並染色，心中自己歡喜。 他退到一邊，結跏趺坐， 就成了辟支佛，便飛到虛空中。 我當時就發願：『愿我身得神足， 使我能像他一樣，擁有大力大神足』

Chapter 2: Shariputra (Ten Verses) 'I was once a hermit, dwelling in solitude, where I saw a Shramana, A venerable Pratyekabuddha, wearing a crimson robe. Seeing him, my heart rejoiced, I washed his clothes for him, And sewed his kasaya, repeatedly bowing to him. He, taking pity on me, then flew into the sky, Emitting water and fire above and below, and in a moment, vanished. I then folded my hands, and made this wish in my heart: 'May I attain such great wisdom and intelligence. May I not be born into a wealthy family, nor into a lowly caste, But always be born into a middle-class family, aspiring to be a Shramana.' Because of this merit, for five hundred lifetimes, I have always obtained a human body, and in every life, became a Shramana. In this final life, I once again obtained a human birth, And thus encountered the Rightly Enlightened One, the unsurpassed Teacher. Then I became a Shramana, under the Lion of the Shakya clan, Achieving Arhatship, cool and extinguished. Now, before the World Honored One, among the assembly of Bhikkhus, My wisdom is praised as foremost, turning the Wheel of the Dharma.' Shariputra's wisdom, before the assembly of Bhikkhus, Like the great Anavatapta Lake, he spoke of his past lives' practices. Chapter 3: Maha Maudgalyayana (Fifteen Verses) 'I was once a hermit, dwelling among the trees, Where someone came to me, asking me to make him a Shramana. I shaved his head and beard, washed his clothes for him, Sewed and dyed them, my heart filled with joy. He retreated to one side, sat in the lotus position, And became a Pratyekabuddha, then flew into the sky. I then made a wish: 'May my body attain supernatural powers, May I be like him, possessing great power and great supernatural abilities.'

。』 用是福德故，　　在在所生處， 天上及人中，　　照耀所造福。 於時最後世，　　以逮得人身， 如值見正覺，　　導師無有上。 以為作沙門，　　于釋師子所， 則成阿羅漢，　　清涼而滅度。 所作善甚少，　　得安隱無量， 我復作不善，　　今說且聽之。 東出羅閱祇，　　生為尊者子， 出舍外遊戲，　　人家求飲食。 即見其父母，　　二人共相娛， 見之即撾我，　　罵詈而逐我。 但以正命耳，　　其身不施行， 墮于黑繩獄，　　受苦不可計。 其彼餘殃故，　　於是最後世， 諸外異道學，　　撾碎身如葦。 吾當以是疾，　　壽終而滅度， 彼所作餘殃，　　爾乃滅盡耳。 是故當悅心，　　至孝事父母， 用歡悅心故，　　人得勝天上。」 如是拘律尊，　　在於比丘眾， 阿耨達大池，　　自說本因緣。

輪提陀品第四(凈除十七偈)

「我昔往詣寺，　　見地不凈處， 即取其掃帚，　　便掃彼寺舍。 竟睹寺清凈，　　心中甚忻踴， 令我無垢塵，　　如此寺舍凈。 用是功德故，　　在在所生處， 面色和悅姝，　　端正難可比

『因為這是福德的緣故，無論在何處轉生，在天上或人間，都能照耀所造的福報。 在最後的世代，能夠得到人身，就像遇到覺悟的正覺者，導師是無上的。 如果出家成為沙門，在釋迦獅子（佛陀）的教導下，就能成為阿羅漢，清涼而入滅。 即使所做的善事很少，也能得到無量的安穩。我再來說說我所做的不善之事，請你們聽著。 我曾經從王舍城東門出去，出生為一位尊者的兒子，出家門外嬉戲，向人家乞討食物。 我看到我的父母，兩人在一起嬉戲，我看到后就打他們，辱罵並驅趕我。 僅僅因為我以正當的生命方式生活，身體沒有行善，就墮入了黑繩地獄，遭受了無法計算的痛苦。 因為那剩餘的罪業，在最後的世代，被那些外道學者，像打碎蘆葦一樣打碎身體。 我將因為這個疾病，壽終而入滅，那些所作的剩餘罪業，才得以完全消滅。 所以應當心懷喜悅，以至孝之心侍奉父母，因為歡喜心的緣故，人能勝過天上。 拘律尊者就這樣，在比丘眾中，在阿耨達大池邊，親自講述了他過去的因緣。

輪提陀品第四（凈除十七偈） 『我過去前往寺廟，看到地面不乾淨的地方，就拿起掃帚，打掃那寺廟。 當看到寺廟清凈后，心中非常歡喜，希望我能像這寺廟一樣清凈無垢。 因為這個功德，無論在何處轉生，面色都和悅美好，端正難以比擬。

'Because of this merit, wherever one is born, whether in heaven or among humans, one illuminates the blessings one has created. In the final age, to attain a human body is like encountering the enlightened one, the teacher who is unsurpassed. If one becomes a monk, a 'shramana', under the guidance of the Shakya lion (Buddha), one can become an Arhat, cool and extinguished. Even if one does very little good, one can attain immeasurable peace. I will now speak of the bad deeds I have done, please listen. I once went out from the east gate of Rajagriha, born as the son of a venerable one, I went out of the house to play, begging for food from people's homes. I saw my parents, the two of them playing together, and upon seeing them, I struck them, cursed them, and drove them away. Just because I lived a righteous life, and my body did not perform good deeds, I fell into the Black Rope Hell, suffering immeasurable pain. Because of the remaining karmic consequences, in the final age, I was beaten and crushed like reeds by those heretical scholars. I will die and be extinguished because of this illness, and only then will the remaining karmic consequences of my actions be completely eliminated. Therefore, one should be joyful, and serve one's parents with utmost filial piety, for through a joyful heart, one can surpass even the heavens. Thus, Venerable Koliya, among the assembly of monks, by the Anavatapta Lake, spoke of his past causes and conditions.

Chapter Four: The Wheel of the Dhamma (Purifying Seventeen Verses) 'In the past, I went to a temple and saw an unclean place on the ground, so I took a broom and swept that temple. When I saw the temple was clean, my heart was very joyful, hoping that I could be as pure and spotless as this temple. Because of this merit, wherever I am born, my complexion is harmonious and beautiful, and my appearance is incomparably handsome.'

其餘之福祚，　　於是最後世， 父母則名吾，　　號曰為凈除。 我于親族中，　　生時亦清凈， 一切所愛敬，　　見者無厭極。 值得見正覺，　　導師而無上， 已成阿羅漢，　　清涼而滅度。 我之所志願，　　使吾無垢塵， 今無垢羅漢，　　無漏所作辦。 假令掃除是，　　普天下使凈， 不如為離欲，　　除掃所經行。 假掃除天下，　　道人經行處， 不如四方僧，　　掃除一步地。 設復掃除是，　　滿天下精舍， 不如於佛寺，　　掃除一步地。 我身所造福，　　以是知差特， 當掃除佛寺，　　其心懷欣踴。 以此曉知之，　　等覺道德高， 當供事佛寺，　　獲其祚甚大。 唯君吾識念，　　昔曾所作善， 以致彼果實，　　可意安隱樂。 是故為佛寺，　　好凈心供事， 唯仁此第一，　　福田無有上。 於是能供事，　　得安而無量， 皆為破壞除，　　一切淫怒癡。 不輕空心悅，　　得福薄少乎， 向如來正覺，　　及諸佛弟子。」 如是輪提陀，　　在諸比丘前， 阿耨達大池，　　自說本所因。

須蔓品第五(善念十四偈)

「昔者出遊觀，　　時與親友俱， 頭上戴傅飾，　　耳著須蔓花

其餘的福報，最終會延續到後世。 父母會給我取名為『凈除』。 我在親族中出生時也是清凈的， 一切人都愛戴敬重我，見到我的人沒有厭倦的時候。 我值得見到正覺，無上的導師， 我已經成為阿羅漢，清涼而滅度。 我的願望是使自己沒有污垢塵埃， 現在我已是無垢的阿羅漢，完成了無漏的修行。 即使掃除整個天下，使之乾淨， 也不如爲了離欲而掃除自己所走過的地方。 即使掃除整個天下，道人所走過的地方， 也不如為四方僧眾掃除一步之地。 即使掃除整個天下，佈滿精舍， 也不如在佛寺掃除一步之地。 我自身所造的福報，由此可知其差別， 應當掃除佛寺，心中懷著歡喜踴躍。 由此可以知道，等覺的道德高尚， 應當供奉佛寺，獲得極大的福報。 只有你，我記得你，過去所做的善事， 以至於得到那可意安穩的快樂果實。 所以要為佛寺，以清凈的心供奉， 只有這才是第一，福田沒有比這更高的。 因此能夠供奉，得到安穩而無量， 都能破壞消除一切淫慾、憤怒和愚癡。 不要輕視空心的喜悅，認為得到的福報很少， 要向如來正覺，以及諸佛弟子學習。」 輪提陀就這樣，在眾比丘面前， 在阿耨達大池邊，講述自己本來的因緣。

須蔓品第五（善念十四偈）

『過去我出遊觀賞，當時與親友同行， 頭上戴著裝飾品，耳朵上戴著須蔓花。

The remaining blessings will eventually extend to future generations. My parents will name me 'Net Removal'. I was also pure when I was born among my relatives, Everyone loves and respects me, and those who see me never tire of me. I am worthy of seeing the Right Enlightenment, the supreme teacher, I have already become an Arhat, cool and extinguished. My wish is to make myself free from defilement and dust, Now I am a stainless Arhat, having completed the practice of no outflows. Even if the whole world were swept clean, It would not be as good as sweeping the place where one has walked for the sake of detachment. Even if the whole world were swept clean, the place where a Taoist has walked, It would not be as good as sweeping a step of land for the monks of the four directions. Even if the whole world were swept clean, filled with monasteries, It would not be as good as sweeping a step of land in a Buddhist temple. The blessings I have created myself, from this we can know the difference, One should sweep the Buddhist temple, with joy and excitement in one's heart. From this, one can know that the morality of the Equal Enlightenment is high, One should make offerings to the Buddhist temple, and receive great blessings. Only you, I remember you, the good deeds you did in the past, So that you receive the pleasant and peaceful fruits of happiness. Therefore, for the Buddhist temple, make offerings with a pure heart, Only this is the first, there is no higher field of merit than this. Therefore, being able to make offerings, one obtains peace and immeasurable blessings, All can destroy and eliminate all lust, anger, and ignorance. Do not despise the joy of an empty heart, thinking that the blessings received are few, One should learn from the Right Enlightenment of the Tathagata, and the disciples of all Buddhas.」 Thus, Luntida, in front of the monks, By the Anavatapta Lake, told the story of his original causes.

Chapter Five: Sumana (Fourteen Verses of Good Thoughts)

'In the past, I went out for sightseeing, at that time I was with my relatives and friends, I wore ornaments on my head, and Sumana flowers on my ears.'

惟衛神通佛，　　于彼立大寺， 遙見眾庶人，　　共住而奉事。 親友俱發家，　　各共赍好華， 悉以清凈心，　　供散彼佛寺。 我時見廣施，　　亦復初發意， 便取林中華，　　以用上佛寺。 所生不墮余，　　昇天下為人， 因是德本故，　　所作善照見。 后值等正覺，　　無上之導師， 果證阿羅漢，　　清涼得滅度。 唯施一華耳，　　更得百千歲， 天上自娛樂，　　余福得泥洹。 假令我素知，　　佛功德無量， 便即起塔寺，　　其福無有極， 未必心歡喜，　　其福猶為少。 如來等正覺，　　及諸佛弟子， 唯我憶念此，　　身所作功德， 今已得實報，　　可意快安隱。 緣是所作行，　　終始斷不生， 無漏無所著，　　清涼得滅度。 五道為已盡，　　不復更胞胎， 是為最後世，　　然則不復起。 解脫生死本，　　已度所有海， 今我以是緣，　　得號曰須蔓。」 時長者須蔓，　　會在眾僧中， 于阿耨達池，　　自說本所作。

輪論品第六(明聽十一偈)

「惟衛佛世時，　　槃頭摩國土， 本為四方僧，　　興立一房室

當時只有衛神通佛，在那裡建立了一座大寺廟。 我遠遠地看見許多民眾，共同居住在那裡並虔誠地侍奉佛陀。 親友們都一起離開家，各自帶著美好的鮮花， 都以清凈的心，供奉並散佈在佛寺中。 我當時看到他們廣行佈施，也初次萌發了善念， 便摘取了林中的鮮花，用來供奉佛寺。 因此所生之處不會墮入其他惡道，而是昇天為人， 因為這個功德的緣故，所做的事情都能被善加照見。 後來遇到了等正覺的佛陀，無上的導師， 最終證得了阿羅漢果位，清涼自在地進入了涅槃。 僅僅是供奉了一朵花而已，就獲得了百千歲， 在天上享受快樂，剩餘的福報使我得以涅槃。 假如我早知道，佛陀的功德是無量的， 我就會立即建造佛塔和寺廟，那福報將是無窮無盡的， 即使內心歡喜，那福報仍然是微不足道的。 如來等正覺，以及諸佛的弟子們， 只有我憶念著，自己身體所做的功德， 現在已經得到了真實的果報，感到舒適安穩。 因為這個所作所為的緣故，生死輪迴的開始和結束都被斷絕，不再產生， 沒有煩惱，沒有執著，清涼自在地進入了涅槃。 五道輪迴已經結束，不再受胞胎之苦， 這是我最後的一世，之後將不再輪迴。 解脫了生死的根本，已經度過了所有的苦海， 現在我因為這個因緣，被稱作須蔓。 當時，長者須蔓，在眾僧之中， 在阿耨達池邊，親自講述了自己過去所做的事情。

輪論品第六（闡明聽聞的十一偈）

在衛佛在世的時候，在槃頭摩國土， 我曾經為四方僧眾，興建了一間房舍。

At that time, there was only the Buddha Vaisravana, who established a great temple there. I saw from afar many people, living together and devoutly serving the Buddha. Friends and relatives all left their homes together, each bringing beautiful flowers, All with pure hearts, offering and scattering them in the Buddhist temple. I then saw their extensive giving, and for the first time, a good thought arose in me, So I picked flowers from the forest to offer to the Buddhist temple. Therefore, where I was born, I would not fall into other evil paths, but ascend to heaven as a human, Because of this merit, the things I did could be seen with good clarity. Later, I met the Buddha of Equal and Right Enlightenment, the supreme guide, And finally attained the Arhat fruit, entering Nirvana in coolness and freedom. Just by offering one flower, I gained a hundred thousand years, Enjoying happiness in heaven, and the remaining blessings allowed me to attain Nirvana. If I had known earlier that the Buddha's merits were immeasurable, I would have immediately built pagodas and temples, and that merit would have been endless, Even if the heart is joyful, that merit would still be insignificant. The Tathagata of Equal and Right Enlightenment, and the disciples of all Buddhas, Only I remember the merits that my body has done, Now I have received the true reward, feeling comfortable and at peace. Because of this action, the beginning and end of the cycle of birth and death are cut off, no longer arising, Without defilements, without attachments, entering Nirvana in coolness and freedom. The five paths of reincarnation have ended, no longer suffering the pain of the womb, This is my last life, and I will not be reborn again. Liberated from the root of birth and death, having crossed all the seas of suffering, Now, because of this cause, I am called Sumana. At that time, the elder Sumana, among the assembly of monks, By the Anavatapta Lake, personally recounted what he had done in the past.

Chapter Six on the Wheel of Discourse (explaining eleven verses on listening)

During the time of the Buddha Vaisravana, in the land of Pandumati, I once built a room for the monks from the four directions.

加以床臥具，　　皆用持佈施， 既與心歡喜，　　應時發是愿： 『我見等正覺，　　令得作沙門， 逮無上無為，　　清涼正滅度。』 是因功德本，　　九十一劫安， 既得自然見，　　在天上世間。 其餘功德福，　　於今最後世， 生𠢕長者家，　　憍貴無兄弟。 生為父所敬，　　即聞垂言教， 吾以子施與，　　寶藏億種種。 足底生異毛，　　自然長四寸， 身體柔軟好，　　穩安得無害。 過去九十劫，　　其餘復如一， 我身不識念，　　舉足蹈地時。 於今最後世，　　已還得人身， 成就無所著，　　清涼為滅度。 佛普見說我，　　精進尊第一， 解脫盡無漏，　　已得不動句。」 如是拘梨種，　　在眾僧中央， 于阿耨達池，　　自說本功德。

凡耆品第七(取善八偈)

「我不了福德，　　本亦不識義， 見惟衛佛寺，　　供養而奉侍。 金寺紫磨色，　　幡傘以香華， 見供養塔寺，　　而得生善處。 常在天人間，　　所作得照見， 過九十一劫，　　未曾歸惡道。 作少功德已，　　獲安甚眾多， 已得無所著，　　滅度清且涼。 假使我本知，　　佛功德如是， 常當供塔寺，　　所得福逾此

再添上床和臥具，都用佈施的物品， 既然給予了，心中歡喜，就應當時發願： 『我見到等正覺的佛陀，愿能成為沙門， 證得無上無為的境界，清涼寂滅。』 這是功德的根本，九十一劫都安穩， 既已自然見到佛，在天上和人間。 其餘的功德福報，在如今這最後的世代， 出生在富裕的長者家，驕傲尊貴沒有兄弟。 出生后被父親所敬重，隨即聽到父親的教誨， 『我將兒子佈施給你，寶藏億萬種。』 腳底長出奇異的毛，自然長四寸， 身體柔軟美好，安穩無害。 過去九十劫，其餘的也像這樣， 我身不記得，舉足踏地的時候。 在如今這最後的世代，已經再次獲得人身， 成就無所執著，清涼寂滅。 佛陀普遍讚歎我說，精進修行第一， 解脫煩惱，斷盡漏習，已證得不動搖的境界。 像這樣，拘梨種在僧眾中央， 在阿耨達池邊，自己講述本來的功德。

凡耆品第七（選取善八偈）

『我不瞭解福德，本來也不明白它的意義， 見到毗婆尸佛的寺廟，供養並侍奉。 金色的寺廟，紫磨色的光輝，幡蓋和香花， 見到供養佛塔寺廟，就得以生到善處。 常在天界和人間，所作所為都能明見， 經過九十一劫，未曾墮入惡道。 做了少許功德，獲得安樂卻非常多， 已經證得無所執著，滅度清凈涼爽。 假使我本就知道，佛的功德是這樣， 應當常常供養佛塔寺廟，所得到的福報會超過這些。』

Adding beds and bedding, all using items for almsgiving, Having given them, with joy in my heart, I should then make this vow: 'May I see the Fully Enlightened One, may I become a Shramana, Attain the unsurpassed unconditioned state, cool and peaceful extinction.' This is the root of merit, for ninety-one kalpas I was at peace, Having naturally seen the Buddha, in heavens and in the world. The remaining merits and blessings, in this final age, Born into a wealthy elder's family, proud and noble, without brothers. Born and respected by my father, I immediately heard his teachings, 'I give my son to you, with countless treasures.' On the soles of my feet grew strange hairs, naturally four inches long, My body was soft and beautiful, secure and unharmed. In the past ninety kalpas, and the rest were like this, My body did not remember, when I lifted my foot to step on the ground. In this final age, I have once again obtained a human body, Achieving non-attachment, cool and peaceful extinction. The Buddha universally praised me, as the foremost in diligent practice, Freed from afflictions, with all outflows exhausted, having attained the unshakeable state. Thus, Koliya-jati, in the midst of the Sangha, By the Anavatapta Lake, recounted his original merits.

Chapter Seven on the Aged (Selecting Eight Verses of Goodness)

'I did not understand merit, nor did I originally know its meaning, Seeing the temple of Vipashyin Buddha, I made offerings and served. The golden temple, with its purple-gold luster, banners, parasols, and fragrant flowers, Seeing the offerings to stupas and temples, I was able to be born in good realms. Always in the heavens and among humans, my actions were clearly seen, Having passed ninety-one kalpas, I have never fallen into evil paths. Having done a little merit, I obtained much peace and joy, Having attained non-attachment, extinction is pure and cool. If I had originally known, the Buddha's merits were like this, I should always make offerings to stupas and temples, the merit obtained would exceed this.'

是故用知明，　　正覺德弘泰， 當供養塔寺，　　其福無終極。 佛普見說我，　　經樂為第一， 多聞若干種，　　辯才德至真。」 時長者凡耆，　　曾在眾僧中，

賓頭盧品第八(乞閉門十一偈)

「我本經父母，　　生為子中尊， 謹敬事其父，　　亦孝養于母。 二親及妹弟，　　奴客僮僕使， 吾為父母說，　　飲食以時節。 時起貪嫉意，　　不當食父母， 瞋恚謗于語，　　能得飯食財。 緣是所作罪，　　墮大山地獄， 燒炙黑繩中，　　更苦不可計。 從地獄中出，　　世世所生處， 常患大餓渴，　　勤苦而饑死。 值見等正覺，　　導師無有上。 于釋師子所，　　已得作寂志， 成為無著道，　　清涼而滅度。 唯仁我於是，　　神足能飛行， 還入坎窟中，　　爾乃得食耳。 是故當歡喜，　　供事于父母， 一心稽首禮，　　保祚無有量。 唯仁我識念，　　削所作惡行， 皆受所種實，　　罪福不可離。」 賓頭盧閉門，　　時會在僧中， 于阿耨達池，　　自說本所作

因此要運用智慧去明辨，真正覺悟的德行是廣大而安泰的。 應當供養佛塔和寺廟，這樣的福報是無窮無盡的。 佛陀普遍地教導我們，聽聞佛經的快樂是第一位的， 要廣聞各種佛法，辯才和德行才能達到至真。 當時，長者凡耆曾在僧眾之中，在阿耨達池邊，親自講述了他過去所做的事情。

賓頭盧品第八（乞閉門十一偈）

『我本是父母所生，是兒子中最受尊重的， 我恭敬地侍奉我的父親，也孝順地贍養我的母親。 對於父母、妹妹、弟弟、奴僕、客人和童僕， 我為父母安排飲食，使其符合時節。 當時我生起了貪婪嫉妒的念頭，不應該讓父母吃飯， 我因憤怒而誹謗，從而得到了食物和錢財。 因為這些所作的罪惡，我墮入了大地獄， 在燒炙和黑繩地獄中，遭受著無法計算的痛苦。 從地獄出來后，我世世代代所出生的地方， 常常遭受巨大的飢餓和乾渴，在勤勞困苦中飢餓而死。 如今到了最後這一世，我已經重新獲得了人身， 有幸見到了等正覺的佛陀，這位無上的導師。 在釋迦獅子佛陀這裡，我已經獲得了寂靜的志向， 成就了無執著的道，清涼而得以滅度。 只有我，仁者，我能以神通飛行， 還能回到洞穴中，才能得到食物。 所以應當歡喜，供養侍奉父母， 一心一意地頂禮，保佑福祚無量。 只有我，仁者，我認識到，要削減所作的惡行， 都要承受所種下的果實，罪惡和福報是不可分離的。』 賓頭盧閉門不出，當時在僧眾之中， 在阿耨達池邊，親自講述了他過去所做的事情。

Therefore, one should use wisdom to discern clearly; the virtue of true enlightenment is vast and peaceful. One should make offerings to pagodas and temples; such blessings are endless. The Buddha universally taught us that the joy of hearing the scriptures is paramount, One should widely learn various Buddhist teachings; only then can eloquence and virtue reach the ultimate truth. At that time, the elder Fanqi was among the monks, and by the Anavatapta Lake, he personally recounted what he had done in the past.

Chapter Eight on Pindola (Eleven Verses on Begging to Close the Door)

'I was born of my parents, the most respected among their sons, I respectfully served my father and also dutifully supported my mother. For my parents, younger sister, younger brother, servants, guests, and young attendants, I arranged meals for my parents, making sure they were appropriate for the season. At that time, I developed greedy and jealous thoughts, thinking my parents should not eat, I slandered out of anger, thereby obtaining food and money. Because of these evil deeds, I fell into the great hell, In the burning and black rope hells, I suffered immeasurable pain. After coming out of hell, in every place I was born in each lifetime, I often suffered from great hunger and thirst, dying of starvation in toil and hardship. Now, in this final life, I have regained a human body, I am fortunate to have met the Buddha of Perfect Enlightenment, this unsurpassed teacher. Here with the Shakya Lion Buddha, I have attained the aspiration of tranquility, Achieved the path of non-attachment, and attained coolness and liberation. Only I, the benevolent one, can fly with supernatural powers, And return to the cave to obtain food. Therefore, one should rejoice and serve one's parents, Wholeheartedly bow in reverence, ensuring immeasurable blessings. Only I, the benevolent one, recognize that I must reduce the evil deeds I have done, And bear the fruits of what I have sown; sin and blessings are inseparable.' Pindola closed his door, and at that time, among the monks, By the Anavatapta Lake, he personally recounted what he had done in the past.

貨竭品第九(善來二十一偈)

「曾為尊者子，　　在般頭摩國， 族姓多財寶，　　眷屬所圍繞。 周匝在王邊，　　快樂無有極， 端正見者喜，　　顏色難為比。 時我嚴駕出，　　諸眾導前後， 欲行遍遊觀，　　並從眾婇女。 于彼遊觀時，　　見相寂沙門， 奉行安定儀，　　身服赤絳衣。 時我見沙門，　　興發起惡意， 憎惡其形像，　　瞋恚不歡喜。 為何下鬚髮，　　顏姿黑醜陋， 癰疽疥身體，　　羸疲身意俱？ 用是所造罪，　　口說惡語故， 于彼壽終后，　　便墮地獄中。 從獄得脫出，　　容色黑醜惡， 癰疽疥身體，　　羸疲身意俱。 捉瓦器乞丐，　　著棄死人衣， 衣弊服粗穢，　　所住無安處。 所欲往至詣，　　乞欲系餬口， 執杖見驅叱，　　為人所嫉辱。 如是五百世，　　在在所生處， 窮困常飢餒，　　勤苦而餓死。 時見等正覺，　　比丘僧圍繞， 與大眾會俱，　　講說甘露句。 適見大眾會，　　即疾奔走趣， 意欲于彼中，　　希望飲食具。 到見大眾會，　　皆坐欲聽法， 不獲副本願，　　未有餼施者。 時彼大慈哀，　　如來告之言： 『仁者善來此，　　便來坐此座

『我曾是尊貴的王子，在般頭摩國， 家族富有，被親屬圍繞。 我常在國王身邊，快樂無比， 容貌端正，令人喜愛，姿色難以比擬。 當時我盛裝出行，眾人前後引導， 想要遍遊觀賞，並有眾多侍女隨行。 在遊玩時，我見到一位寂靜的沙門， 奉行安定的儀軌，身穿紅色的僧衣。 當時我見到沙門，心中生起惡意， 憎惡他的形象，嗔怒不歡喜。 『為何剃去鬚髮，容貌黑丑， 身上長滿癰疽疥瘡，身心都疲憊？』 因為我所造的罪業，口出惡語的緣故， 在死後，便墮入了地獄之中。 從地獄脫身後，容貌黑丑， 身上長滿癰疽疥瘡，身心都疲憊。 我拿著瓦器乞討，穿著死人丟棄的衣服， 衣服破舊粗糙，沒有安身之處。 我想要去的地方，乞討食物餬口， 卻被執杖驅趕，被人嫉妒侮辱。 就這樣過了五百世，在所生的各個地方， 都窮困飢餓，在勤勞辛苦中餓死。 當時我見到等正覺的佛陀，被比丘僧眾圍繞， 與大眾聚會，講說甘露妙法。 我剛看到大眾聚會，就快速奔跑過去， 想要在那裡，希望得到飲食。 到了大眾聚會的地方，他們都坐著聽法， 我沒有得到想要的，沒有人施捨食物。 這時，大慈大悲的如來對我說： 『善男子，你來這裡，就坐在這裡吧。』

'I was once a noble prince, in the country of Bandhuma, My family was wealthy, surrounded by relatives. I was always by the king's side, with boundless joy, My appearance was upright, pleasing to see, and my beauty was unmatched. At that time, I went out in full attire, with many people leading the way, I wanted to travel and sightsee, accompanied by many maids. While sightseeing, I saw a serene Shramana, Practicing peaceful rituals, wearing red monastic robes. When I saw the Shramana, I harbored ill will in my heart, I hated his appearance, angry and displeased. 'Why shave off his hair and beard, with a dark and ugly face, Covered with boils and scabies, both body and mind weary?' Because of the sins I committed, and the evil words I spoke, After death, I fell into hell. After escaping from hell, my appearance was dark and ugly, Covered with boils and scabies, both body and mind weary. I begged with a clay bowl, wearing clothes discarded by the dead, My clothes were tattered and coarse, with no place to settle. Wherever I wanted to go, begging for food to survive, I was driven away with sticks, envied and humiliated by others. Thus, for five hundred lifetimes, in every place I was born, I was poor and hungry, starving to death in toil and hardship. Then I saw the Buddha, the Perfectly Enlightened One, surrounded by monks, Gathered with the assembly, speaking the nectar of Dharma. As soon as I saw the assembly, I ran quickly towards it, Wanting to be there, hoping to get food. When I arrived at the assembly, they were all sitting and listening to the Dharma, I did not get what I wanted, no one offered food. At that time, the compassionate Tathagata said to me: 'Good man, come here, and sit here.'

我應時喜踴，　　則一心叉手， 稽首世尊足，　　卻在一面坐。 於是尊大哀，　　瞿曇極慈悲， 次第分別說，　　為我講四諦。 能仁除鬚髮，　　因是見道跡， 佛令作寂志，　　于彼得神通。 用是故號字，　　名曰為茶竭， 緣此佛說我，　　正受為第一。 佛勇猛大尊，　　世雄為最勝， 神通無極哀，　　度脫我眾苦。」 善來尊如是，　　在於眾僧中，

難陀品第十(欣樂十二偈)

「王舍國城東，　　曾為富尊者， 時世谷饑貴，　　有道士游彼。 時我坐獨食，　　有好道士來， 壞破緣一覺，　　自在得無漏。 興起貪嫉意，　　其心志于惡， 今此比丘來，　　焉得同太歲。 於是念飲食，　　雜糅以馬通， 道人食之已，　　應時即命過。 我身壽終已，　　墮地獄甚久， 合會及叫喚，　　世世見脯煮。 從地獄得出，　　便還得人身， 身常多疾病，　　懊惱而命盡。 抱病常窮厄，　　懊惱乃命過。 於是最後世，　　已得生人中， 還見等正覺，　　導師無有上。 出家為沙門，　　受釋師子法， 已得羅漢道，　　清涼取滅度

我當時歡喜雀躍，便一心合掌， 向世尊的足稽首，然後在一旁坐下。 這時，世尊大發慈悲，瞿曇極其慈悲， 依次分別解說，為我講解四諦。 能仁剃除鬚髮，因此我見到了道跡， 佛讓我成為寂志，在那裡我獲得了神通。 因此我被稱呼為茶竭， 因為這個緣故，佛說我正受是第一。 佛勇猛偉大，世雄最為殊勝， 神通無邊，慈悲無限，救度我脫離眾苦。 善來尊者就是這樣，在眾僧之中， 在阿耨達池邊，親自講述自己過去所做的事。

難陀品第十（欣樂十二偈）

在王舍城東邊，我曾經是一位富有的尊者， 當時世道饑荒，穀物昂貴，有一位道士在那裡遊歷。 當時我獨自坐著吃飯，有一位好道士來了， 他破除了緣覺的執著，自在地獲得了無漏。 我生起了貪婪嫉妒之心，內心充滿了惡意， 心想：『現在這個比丘來了，怎麼能與我平起平坐呢？』 於是我把食物和馬糞混合在一起， 道士吃下後，立刻就死了。 我死後，墮入地獄很久， 在合會和叫喚地獄中，世世都看到自己被煮。 從地獄出來后，又重新獲得人身， 但身體常常多病，在懊惱中死去。 像這樣五百世，在所有轉生的地方， 都抱著疾病，常常貧困，在懊惱中死去。 到了最後這一世，我終於又出生在人間， 再次見到等正覺，導師無上。 出家成為沙門，接受釋迦獅子的教法， 已經證得羅漢道，清涼寂滅，進入涅槃。

I then rejoiced and leaped for joy, and with one mind, I folded my hands, bowed my head to the feet of the World Honored One, and sat down to one side. Then, the World Honored One showed great compassion, and Gautama was extremely merciful, explaining in order, and expounding the Four Noble Truths for me. The Able One shaved his beard and hair, and thus I saw the path of the Way, the Buddha made me a silent ascetic, and there I obtained supernatural powers. Therefore, I am called Chajie, for this reason, the Buddha said that I am the foremost in receiving. The Buddha is courageous and great, the hero of the world is the most supreme, with boundless supernatural powers and infinite compassion, he delivered me from all suffering. The Venerable One of Good Arrival is like this, among the assembly of monks, at the Anavatapta Lake, he personally recounted what he had done in the past.

Chapter Ten, Nanda (Joyful Twelve Verses)

In the east of the city of Rajagriha, I was once a wealthy elder, at that time, the world was in famine, and grains were expensive, and a Taoist was traveling there. At that time, I was sitting alone eating, and a good Taoist came, he broke through the attachment of a Pratyekabuddha, and freely attained the unconditioned. I arose with greed and jealousy, my heart filled with malice, thinking, 'Now this Bhikkhu has come, how can he be equal to me?' So I mixed the food with horse dung, and after the Taoist ate it, he died immediately. After I died, I fell into hell for a long time, in the Samghata and Kalarava hells, I saw myself being cooked in every life. After coming out of hell, I regained a human body, but my body was often sick, and I died in distress. For five hundred lives like this, in all the places I was born, I was always sick, often poor, and died in distress. In this last life, I was finally born among humans again, and again saw the Perfectly Enlightened One, the unsurpassed teacher. I left home to become a Shramana, and received the teachings of the Shakya Lion, I have already attained the Arhat path, and have entered Nirvana in coolness and tranquility.

吾於是仁者，　　神足無有漏， 身體多疾病，　　所在不安隱。 於是悉識念，　　我本所作行， 皆獲其果實，　　罪福不可離。」 如是難陀尊，　　在比丘眾中，

夜耶品第十一(名聞二十六偈)

「昔有一道人，　　入聚落乞丐， 見死亡女人，　　青膀甚臭惡。 結跏趺而坐，　　觀視無常變， 省察敗不凈，　　一志學定心。 便於彼坐上，　　有微細音響， 聞聲用恐怖，　　則從一心起。 見死腹潰壞，　　惡露而不凈， 眾孔自流出，　　臭處難可當。 腸胃五臟見，　　心肝皆散絕， 若干無數蟲，　　觀已還靜心。 察于外死身，　　內省自己軀， 彼爾我如是，　　計本皆虛無。 自從三昧起，　　修行不懈怠， 亦不出分衛，　　亦不思飲食。 設我入聚落，　　而行求飲食， 雖見端正色，　　當作惡露觀。 瞻彼諸形色，　　如死人無異， 察眾壞敗本，　　一切無所樂。 我思行如是，　　而得離愛慾， 奉遵四梵行，　　深惟不輕戲。 于彼壽終后，　　便得升梵天， 于梵壽命盡，　　下生波羅奈

『我』是這樣一位仁者，神通廣大，沒有煩惱的泄露。 雖然身體多病，處境也不安穩。 於是我完全憶起了，自己過去所做的一切行為。 所有行為都獲得了相應的果報，善惡的報應是無法分離的。 就像這樣，難陀尊者在比丘僧眾中，在阿耨達池邊，親自講述了他過去所做的事情。

夜耶品第十一（名聞二十六偈）

過去有一位修行人，進入村落乞食。 他看到一個死去的女人，身體腫脹發青，散發著惡臭。 他結跏趺坐，觀察著無常的變化。 省察著身體的腐敗不凈，一心一意地學習禪定。 就在他坐著的地方，傳來微小的聲音。 聽到聲音他感到恐懼，於是從一心禪定中起身。 他看到死者的腹部潰爛，流出污穢不凈的液體。 各個孔洞都流出液體，臭氣熏天難以忍受。 腸胃五臟都暴露出來，心肝都散落分離。 無數的蟲子在其中蠕動，觀察完后他重新平靜下來。 觀察外在的死屍，反省自己的身體。 『她』是這樣，『我』也是這樣，最終都歸於虛無。 自從從禪定中起身，他修行更加不懈怠。 也不再外出乞食，也不再思念飲食。 即使我進入村落，去乞求食物。 即使看到美麗的容顏，也會把它看作是腐爛的屍體。 觀察那些形形色色的人，都和死人沒有什麼不同。 觀察到一切都是壞敗的根源，一切都沒有什麼值得留戀的。 我思考修行就是這樣，從而得以遠離愛慾。 奉行四梵行，深刻思考，不輕率放縱。 在那一世壽命結束后，他便升到了梵天。 在梵天的壽命結束后，他下生到波羅奈。

'I' am such a virtuous one, with divine powers and no leakage of defilements. Although my body is often sick, and my situation is not peaceful. Then I fully recalled all the actions I had done in the past. All actions have received their corresponding consequences, and the retribution of good and evil cannot be separated. Just like this, Venerable Nanda, among the assembly of monks, by the Anavatapta Lake, personally recounted what he had done in the past.

Chapter Eleven of Yeya (Twenty-six Verses on Fame)

In the past, there was a practitioner who entered a village to beg for food. He saw a dead woman, her body swollen and blue, emitting a foul odor. He sat in the lotus position, observing the impermanent changes. Reflecting on the decay and impurity of the body, he single-mindedly studied meditation. Right where he was sitting, a faint sound came. Hearing the sound, he felt fear, and thus arose from his one-pointed meditation. He saw the dead person's abdomen festering, with foul and impure liquid flowing out. Liquids flowed from all the orifices, the stench was unbearable. The intestines and internal organs were exposed, the heart and liver were scattered and separated. Countless worms were wriggling within, after observing this, he calmed down again. Observing the external dead body, he reflected on his own body. 'She' is like this, and 'I' am also like this, ultimately all return to emptiness. Since arising from meditation, he practiced even more diligently. He no longer went out to beg for food, nor did he think about food. Even if I enter the village, to beg for food. Even if I see a beautiful face, I will see it as a decaying corpse. Observing those various forms, they are no different from dead people. Observing that everything is the root of decay, there is nothing to be attached to. I think that practice is like this, and thus I am able to be free from desire. I uphold the four Brahma Viharas, contemplate deeply, and do not act frivolously. After the end of that life, he ascended to the Brahma heaven. After the end of his life in the Brahma heaven, he was reborn in Varanasi.

為勢貴長者，　　生其家作子， 為眾所見敬，　　正受度無極。 晝日常修行，　　于夜不睡眠， 見女人眾多，　　等觀如腐積。 枕鼓臥眠者，　　執箜篌伎人， 伎樂器散地，　　夢想為䆿語。 于彼退思念，　　宿本功德行， 想識不凈處，　　前世所更歷。 適觀睹此已，　　志求無慾意， 我時逼迫是，　　仁者我捨去。 即從床上起，　　下殿避之逝， 諸天愍念我，　　其門自然開。 時出於國城，　　往詣流水側， 遙視見彼岸，　　見沙門寂根。 又見大寂志，　　舉聲而大叫， 告之我窮厄，　　神通我舍欲。 世尊深軟音，　　用我辛苦言： 『童子來莫懼，　　於此無窮厄， 心舍眾苦惱，　　轉度于彼岸。』 往詣大哀所，　　世尊無比人， 絕妙無等倫，　　譬如飢渴者， 倒解識其義，　　即解識其義。 于彼見道諦，　　從佛求舍家， 瞿曇大慈哀，　　聽我作沙門。 應時一夜中，　　天時將向曉， 一切諸漏盡，　　清涼得滅度。 是我前世時，　　所更作善行， 是我最後世，　　逮得甘露跡。」 如是賢夜邪，　　尊者子神通，

因為權勢地位顯貴，我出生在富貴人家做了兒子。 被眾人所敬仰，享受著無盡的尊榮。 白天經常修行，夜晚也不睡覺。 看到眾多女子，都把她們看作是腐爛的堆積物。 那些枕著鼓睡覺的人，那些彈奏箜篌的藝人， 樂器散落在地上，夢中說著胡話。 我從那種狀態中退出來思考，回憶起前世所修的功德。 想到那些不凈之處，那是前世所經歷的。 當我看到這些之後，就立志追求無慾無求的境界。 我當時感到非常迫切，我想要捨棄這一切。 我立刻從床上起來，走下殿堂避開那些人。 諸天神憐憫我，宮殿的門自然打開了。 我於是離開了國都，來到流水邊。 遠遠地看到彼岸，看到一位寂靜的沙門。 又看到一位大志向的人，大聲呼喊著。 告訴他我陷入困境，我想要捨棄慾望，追求神通。 世尊用溫柔的聲音，迴應我辛苦的訴說： 『孩子，來吧，不要害怕，這裡沒有無盡的困厄， 心中捨棄一切苦惱，就能渡到彼岸。』 我前往大慈大悲的世尊那裡，世尊是無與倫比的人。 他絕妙無比，無人能及，就像飢渴的人一樣， 顛倒地理解了其中的含義，立刻就理解了其中的含義。 在那裡我見到了道諦，我向佛陀請求出家。 瞿曇大慈大悲，允許我做沙門。 就在那一夜，天快亮的時候， 我的一切煩惱都已斷盡，清涼地獲得了涅槃。 這是我前世所做的善行， 這是我的最後一生，我獲得了甘露的印記。」 賢夜邪尊者，擁有神通， 在阿耨達池邊，自己講述了前世所做的事情。

Because of my noble and powerful status, I was born into a wealthy family as a son. I was respected by all, enjoying boundless honor. I practiced diligently during the day and did not sleep at night. Seeing many women, I viewed them all as decaying piles. Those who slept with drums as pillows, those musicians playing the konghou, Their instruments scattered on the ground, they spoke nonsense in their dreams. I retreated from that state to contemplate, recalling the merits I had cultivated in past lives. I thought of those impure places, which I had experienced in previous lives. After seeing these things, I resolved to pursue a state of desirelessness. I felt very urgent at that time, I wanted to abandon all of this. I immediately got up from the bed, went down the hall, and avoided those people. The gods took pity on me, and the palace doors opened naturally. I then left the capital and came to the side of a flowing stream. From afar, I saw the other shore, and I saw a silent Shramana. I also saw a person of great aspiration, shouting loudly. I told him that I was in distress, that I wanted to abandon desires and seek supernatural powers. The World Honored One responded with a gentle voice to my painful words: 'Child, come, do not be afraid, there is no endless distress here, If you abandon all suffering in your heart, you can cross to the other shore.' I went to the World Honored One of great compassion, the World Honored One was an unparalleled person. He was exquisite and unmatched, like a hungry and thirsty person, I understood the meaning in a reversed way, and then immediately understood the meaning. There I saw the Truth of the Path, and I asked the Buddha to leave home. Gautama, with great compassion, allowed me to become a Shramana. That very night, as dawn was approaching, All my afflictions were exhausted, and I attained Nirvana in coolness. This was the good deed I had done in my previous life, This is my last life, and I have attained the mark of nectar.」 The Venerable Xian Ye Xie, possessing supernatural powers, By the Anavatapta Lake, recounted what he had done in his previous lives.

尸利羅品第十二(二十偈)

「昔波羅奈城，　　迦葉佛泥洹， 機惟王起塔，　　七寶造甚大。 爾時王所作，　　有最大太子， 我時為佛尊，　　第一建剎柱。 以是功德故，　　世世所生處， 在天上人間，　　其福自然見。 在在所生處，　　於國甚殷富， 財數不可計，　　常喜大布施。 我於五百世，　　惠施無所惜， 給贍眾庶人，　　寂志及梵志。 緣一覺之行，　　離愛慾無漏， 清凈歡喜心，　　供養五百眾。 由是功德故，　　在此最後世， 生勢貴釋種，　　應時口說言： 『家中寧有寶，　　錢財及於物， 我當以施與，　　救足諸貧窮。 我與無厭憊，　　救濟眾下劣， 孚善見答報，　　豈能有所惠？』 家中聞吾言，　　愁憂用惶懅， 馳散赴八方，　　乳母悉避去。 母以恩愛故，　　便即告我言： 『為天人鬼神，　　何以言大疾？』 我時即啟曰：　　『我是人非鬼， 追識宿命施，　　好欲見惠人。』 時母聞其言，　　踴躍無所畏， 然許勸助之，　　恣意所佈施。 家中眷屬多，　　母敕供養我， 為眾所敬愛，　　見者莫不喜

尸利羅品第十二（二十偈） 『過去在波羅奈城，迦葉佛涅槃后， 機惟王建造佛塔，用七寶製成，非常巨大。 當時國王所生的，有位最年長的太子， 我那時是佛陀，第一個建造了剎柱。 因為這個功德，世世代代所出生的地方， 在天上人間，福報自然顯現。 在所出生的各個地方，國家都非常富裕， 財富多得不可計數，常常喜歡大布施。 我於五百世中，施捨毫不吝惜， 供養眾多百姓，以及寂志和梵志。 因為一次覺悟的行為，遠離愛慾沒有煩惱， 以清凈歡喜的心，供養五百大眾。 由於這個功德，在現在這最後的一世， 出生在尊貴的釋迦種姓，應時就開口說道： 『家中是否有寶物，錢財以及其他物品， 我應當用來佈施，救濟所有貧窮的人。 我給予不會厭倦，救濟那些地位低下的人， 相信善行會有回報，怎麼會吝惜施捨呢？』 家中人聽到我的話，都憂愁恐懼， 四處奔走逃散，乳母也都躲避開。 母親因為愛我的緣故，就立刻告訴我： 『你是天人還是鬼神，為什麼說這樣的大病？』 我當時就回答說：『我是人不是鬼， 追憶前世的佈施，很想見到施捨的人。』 當時母親聽到這話，歡喜踴躍不再害怕， 然後允許並勸助我，隨意佈施。 家中眷屬眾多，母親命令供養我， 為眾人所敬愛，見到的人沒有不歡喜的。

Chapter Twelve on Śīla (Twenty Verses) 'In the past, in the city of Varanasi, after the Parinirvana of Kasyapa Buddha, King Jivika built a stupa, made of seven treasures, which was very large. At that time, the king had an eldest prince, I was then the Buddha, the first to build the pillar of the stupa. Because of this merit, in every place I was born in every life, In heaven and in the human world, the blessings naturally appeared. In every place I was born, the country was very prosperous, The wealth was countless, and I always loved to give great alms. In five hundred lifetimes, I gave without any reluctance, Providing for many people, as well as the ascetics and Brahmins. Because of one act of enlightenment, free from desire and without defilement, With a pure and joyful heart, I made offerings to five hundred people. Due to this merit, in this last life, I was born into the noble Shakya clan, and immediately spoke these words: 'Is there any treasure in the house, money or other things, I should use them to give alms, to help all the poor. I will give without weariness, helping those of lower status, Believing that good deeds will be rewarded, how can I be reluctant to give?' When the people of the house heard my words, they were all worried and afraid, They scattered and fled in all directions, and even the wet nurses hid away. My mother, out of love for me, immediately told me: 'Are you a deva, a human, or a ghost, why do you speak of such a great illness?' I then replied: 'I am a human, not a ghost, Recalling my past life's giving, I very much want to see those who gave alms.' When my mother heard these words, she was joyful and no longer afraid, Then she allowed and encouraged me to give alms as I pleased. There were many family members in the house, and my mother ordered them to provide for me, I was respected and loved by everyone, and those who saw me were all happy.

我爾時適生，　　其家即興熾， 緣是諸寂志，　　名我尸利羅。 于彼便佈施，　　給足諸貧陋， 得值等正覺，　　便舍家為道。 初生家興熾，　　墮地能語言， 是故號尸利，　　其名自然流。 生家無所貪，　　亦不用恐懼， 緣信出家學，　　神通一切具。 為國主所欽，　　大臣眾人民， 多獲衣食供，　　床臥諸所安。」 如是尸利羅，　　在比丘僧中，

薄拘盧品第十三(賈姓十二偈)

「我昔曾賣藥，　　于槃曇摩國， 在惟衛佛世，　　敬諸比丘僧。 時有病瘦者，　　行藥療其疾， 供給諸根藥，　　以惠諸比丘。 一歲諸眾僧，　　令無所乏少， 時施諸沙門，　　與一呵梨勒。 於九十一劫，　　未曾歸惡道， 所作德少耳，　　受福不可量， 施一呵梨勒，　　長久生善處。 其餘所有福，　　今還得人身， 值見平等覺，　　導師無有一。 未曾自識念，　　郡縣受施處， 唯仁我二夜，　　證通三達智。 常衣粗惡服，　　五納之震越， 棄家行學道，　　愿樂在閑居

我出生的時候，家裡就興旺發達起來。 因為這個緣故，那些修道的人就給我取名叫尸利羅。 我在家裡就廣行佈施，供給那些貧窮困苦的人。 後來有幸遇到佛陀，就捨棄家庭出家修行。 我剛出生時，家裡就興旺起來，落地就能說話。 所以人們稱我為尸利，這個名字自然而然地流傳開來。 我出生在富裕的家庭，對財富沒有貪戀，也沒有恐懼。 因為信仰而出家學習佛法，具備了各種神通。 我受到國王、大臣和人民的尊敬。 得到很多衣服、食物和舒適的床鋪。 尸利羅在比丘僧團中，在阿耨達池邊，自己講述了過去所做的事情。

我過去曾經在槃曇摩國賣藥。 在惟衛佛的時代，我尊敬所有的比丘僧。 當時有生病瘦弱的人，我就用藥來治療他們的疾病。 我提供各種藥物，用來幫助比丘們。 一年之中，我讓所有的僧人都不缺少所需。 當時我佈施給僧人一個訶梨勒果。 在九十一劫中，我沒有墮入惡道。 在天上和人間，我的福報自然顯現。 我所做的善事雖然很少，但得到的福報卻不可估量。 僅僅佈施一個訶梨勒果，就讓我長久地生在善處。 其餘所有的福報，讓我今生得以獲得人身。 有幸見到佛陀，這位獨一無二的導師。 我從未想過要在郡縣接受佈施。 只有我和仁者，在兩個夜晚就證得了三明六通。 我常常穿著粗糙的衣服，用五種布料縫製的震越。 我捨棄家庭出家修行，喜歡住在清靜的地方。

When I was born, my family immediately prospered. Because of this, those ascetics named me Śrīla. While at home, I practiced generosity, providing for the poor and needy. Later, I had the good fortune to meet the Buddha and left home to practice the Dharma. When I was born, my family prospered, and I could speak as soon as I touched the ground. Therefore, people called me Śrī, and the name naturally spread. Born into a wealthy family, I had no greed for wealth, nor did I have any fear. Because of faith, I left home to study the Dharma, possessing all kinds of supernatural powers. I was respected by the king, ministers, and the people. I received many clothes, food, and comfortable beds. Śrīla, in the assembly of monks, by the Anavatapta Lake, recounted his past deeds.

In the past, I used to sell medicine in the country of Paṇḍamā. During the time of the Buddha Vipasyin, I respected all the monks. At that time, there were sick and weak people, and I used medicine to treat their illnesses. I provided various medicines to help the monks. For a year, I ensured that all the monks lacked nothing. At that time, I gave a haritaki fruit to the monks. For ninety-one kalpas, I did not fall into evil realms. In heaven and in the human world, my blessings naturally manifested. The good deeds I did were few, but the blessings I received were immeasurable. Just by giving one haritaki fruit, I was born in good realms for a long time. All the other blessings allowed me to obtain a human body in this life. I had the good fortune to meet the Buddha, the one and only teacher. I never thought of accepting offerings in the counties. Only I and the benevolent one, in two nights, attained the three insights and six supernatural powers. I often wear rough clothes, made of five pieces of cloth. I left home to practice the Dharma, and I like to live in quiet places.

其年百六十，　　於此無垢濁， 未曾有疾病，　　所生處常安。 佛普見說法，　　少欲無睡眠， 觀佈施藥者，　　其福廣如是。 今我悉識念，　　本殖少功德， 悉獲其果實，　　可意而安隱。」 時賢薄拘盧，　　在眾比丘僧，

摩呵䣯品第十四(大長十二偈)

「昔作韋皮師，　　本生亦安隱， 時國大谷貴，　　柔皮以為韋。 時得好殷皮，　　煮熟令大美， 時有沙門來，　　乞丐欲求食。 見之即歡喜，　　則分用佈施， 其寂志食已，　　尋飛在虛空。 見道人踴躍，　　應時叉手向， 恭敬普所在，　　所游輒追隨。 欣喜廣大心，　　便自發愿言： 『令我逮如是，　　常與尊者俱。 如此道人法，　　所逮得法身， 令我身如是，　　疾成正愿義。』 所施無形色，　　其氣亦穢惡， 無香亦無味，　　我所施如是。 所作德少耳，　　獲福安無極， 於是最後世，　　還得於人身， 值見等正覺，　　道師無有上。 我本所求愿，　　見世尊上人， 於是悉如意，　　清涼得滅度

『他活到一百六十歲，』 『身上沒有污垢和雜質，』 『從未生過疾病，』 『所出生的地方總是安寧。』 『佛陀普遍地說法，』 『他少有慾望，很少睡眠，』 『觀察那些佈施藥物的人，』 『他們的福報如此廣大。』 『現在我完全明白，』 『我過去種下少許功德，』 『如今都獲得了果實，』 『令人滿意而且安穩。』 『當時，賢者薄拘盧，』 『在眾比丘僧中，』 『在阿耨達池邊，』 『親自講述他過去所做的事。』

『摩訶䣯品第十四（共十二偈）』

『我過去做皮革匠，』 『出生時也很安穩，』 『當時國家穀物昂貴，』 『我用柔軟的皮革製作皮革。』 『當時我得到一塊上好的殷皮，』 『煮熟后變得非常漂亮，』 『當時有一位沙門前來，』 『乞討食物。』 『我見到他非常歡喜，』 『就分給他食物佈施，』 『那位寂靜的修行者吃完后，』 『隨即飛昇到空中。』 『我看到道人如此神異，』 『立刻合掌向他致敬，』 『恭敬地跟隨他到各處，』 『所到之處都追隨他。』 『我心中充滿歡喜，』 『便發願說：』 『愿我能達到像他一樣的境界，』 『永遠與這位尊者在一起。』 『像這位道人所修的法，』 『所證得的法身，』 『愿我的身體也能如此，』 『迅速成就正愿的意義。』 『我所佈施的沒有形狀和顏色，』 『它的氣味也很污穢惡臭，』 『沒有香味也沒有味道，』 『我所佈施的就是這樣。』 『我所做的功德很少，』 『卻獲得了無盡的福報，』 『在天上人間，』 『我的福報自然顯現。』 『於是在最後的世間，』 『我再次獲得人身，』 『有幸見到等正覺的佛陀，』 『他是無上的導師。』 『我過去所求的願望，』 『如今見到世尊這位上人，』 『於是所有願望都如意，』 『清涼自在地獲得解脫。』

'He lived to the age of one hundred and sixty,' 'Without any defilement or impurity,' 'Never having experienced illness,' 'The place where he was born was always peaceful.' 'The Buddha universally preached the Dharma,' 'He had few desires and little sleep,' 'Observing those who give medicine as alms,' 'Their blessings are so vast.' 'Now I fully understand,' 'I planted a few merits in the past,' 'Now I have obtained the fruits,' 'Satisfying and peaceful.' 'At that time, the wise Bhakkula,' 'Among the assembly of monks,' 'By the Anotatta Lake,' 'Personally recounted what he had done in the past.'

'Chapter Fourteen of the Mahāpadāna (Twelve Verses in Total)'

'I used to be a leather craftsman,' 'My birth was also peaceful,' 'At that time, grains were expensive in the country,' 'I made leather from soft hides.' 'At that time, I obtained a good piece of hide,' 'After cooking it, it became very beautiful,' 'At that time, a śramaṇa came,' 'Begging for food.' 'Upon seeing him, I was very happy,' 'So I shared food with him as alms,' 'After the peaceful practitioner finished eating,' 'He immediately flew into the sky.' 'Seeing the extraordinary nature of the ascetic,' 'I immediately joined my palms in respect,' 'Respectfully followed him everywhere,' 'Following him wherever he went.' 'My heart was filled with joy,' 'And I made a vow, saying:' 'May I attain the same state as him,' 'And always be with this venerable one.' 'Like the Dharma practiced by this ascetic,' 'The Dharma body he has attained,' 'May my body also be like that,' 'Quickly fulfilling the meaning of my righteous vow.' 'What I gave had no shape or color,' 'Its smell was also foul and disgusting,' 'It had no fragrance and no taste,' 'That is what I gave as alms.' 'The merits I made were few,' 'Yet I obtained boundless blessings,' 'In heaven and in the human realm,' 'My blessings naturally manifest.' 'Then, in the final world,' 'I obtained a human body again,' 'I had the good fortune to see the Buddha, the Fully Enlightened One,' 'He is the unsurpassed teacher.' 'The wish I had made in the past,' 'Now I have seen the World Honored One, this superior being,' 'Thus, all my wishes are fulfilled,' 'And I have attained liberation in coolness and peace.'

於是悉識知，　　本所作功德， 悉獲其果實，　　可意歡喜受。」 如是彼大尊，　　名䣯羅大通，

優為迦葉品第十五(八偈)

「導師有二人，　　同類悉兄弟， 見迦葉佛塔，　　搪揬崩壞落。 合集眾賈人，　　更補治起塔， 時兄弟二人，　　俱扶豎剎柱。 緣是功德本，　　生天上甚久， 來還生人間，　　在於勢族種。 未見等正覺，　　舍家學異道， 在泥蓮水邊，　　久習編髮志。 世尊無等倫，　　愍念哀我等， 在於恒水側，　　感動見變化。 我等見變化，　　從佛求下發， 大尊念愍傷，　　聽我等出家。 供養佛塔寺，　　前稽首作禮， 用是眾庶等，　　清涼而滅度。」 優為迦葉尊，　　及江河迦葉，

迦耶品第十六(捉取十五偈)

「昔為賣香者，　　既獲香賣之， 有一童女人，　　來到香肆上。 容貌端正好，　　見彼趣我所， 適捉與調戲，　　欲意察著之。 身亦不犯觸，　　亦不與合會， 唯但執其臂，　　為嬈他女人。 用是過惡故，　　壽終墮地獄， 來還得人身，　　右臂自然枯

『於是完全知曉，自己所做的功德，都獲得了相應的果實，可以心滿意足地歡喜承受。』 就像那位大尊，名叫䣯羅大通，在阿耨達池邊，親自講述了他過去所做的事情。

優為迦葉品第十五（八偈） 『導師有兩位，同類而且是兄弟，他們看到迦葉佛的塔，坍塌崩壞了。 他們召集了許多商人，一起重新修繕佛塔，當時兄弟二人，一同扶正了剎柱。 因為這個功德的緣故，他們升到天上很久，後來又轉生到人間，出生在有權勢的家族。 在沒有見到等正覺之前，他們捨棄家庭學習其他道法，在泥蓮水邊，長期習慣於編髮修行。 世尊無比倫，憐憫我們，在恒河邊，感動我們並讓我們看到了變化。 我們看到變化后，向佛請求剃度，大尊憐憫我們，允許我們出家。 我們供養佛塔寺廟，向前叩首作禮，用這些功德，讓眾生清涼而滅度。』 優為迦葉尊者，以及江河迦葉尊者，在阿耨達池邊，親自講述了他們過去所做的事情。

迦耶品第十六（捉取十五偈） 『過去我是一個賣香的人，賣香賺了錢之後，有一個童女，來到我的香鋪。 她容貌端正美好，看到她走向我這裡，我便抓住她調戲，想對她動邪念。 我身體沒有侵犯她，也沒有和她發生關係，只是抓住了她的手臂，以此來騷擾那個女子。 因為這個過錯，我死後墮入了地獄，後來轉生為人，右臂自然枯萎。

'Then they fully understood, the merits they had accumulated, they all received their corresponding fruits, and could joyfully accept them with satisfaction.' Just like that great venerable one, named 䣯羅大通, at the Anavatapta Lake, personally recounted what he had done in the past.

Chapter Fifteen on Uruvilva Kasyapa (Eight Verses) 'There were two teachers, of the same kind and brothers, who saw the stupa of Kasyapa Buddha, collapsing and falling apart. They gathered many merchants, and together they repaired the stupa, at that time the two brothers, together erected the spire. Because of this merit, they were born in heaven for a long time, and later they were reborn in the human world, born into powerful families. Before seeing the Samyak-sambuddha, they abandoned their families to study other doctrines, by the mud lotus water, they were accustomed to practicing with braided hair for a long time. The World Honored One is unparalleled, he pitied us, by the Ganges River, he moved us and let us see the transformations. After seeing the transformations, we asked the Buddha for ordination, the great venerable one pitied us, and allowed us to leave home. We made offerings to the stupas and temples, bowed our heads in reverence, and with these merits, we let sentient beings be cooled and pass into Nirvana.' The venerable Uruvilva Kasyapa, and the venerable Nadi Kasyapa, at the Anavatapta Lake, personally recounted what they had done in the past.

Chapter Sixteen on Gaya (Fifteen Verses) 'In the past I was a seller of incense, after earning money from selling incense, there was a young girl, who came to my incense shop. Her appearance was upright and beautiful, seeing her coming towards me, I grabbed her to tease her, wanting to have evil thoughts towards her. My body did not violate her, nor did I have relations with her, I only grabbed her arm, to harass that woman. Because of this fault, after I died I fell into hell, later I was reborn as a human, my right arm withered naturally.'

如是五百世，　　所生處皆然， 右臂常枯槁，　　苦痛甚不便。 仁者識念是，　　作罪薄少耳， 獲殃甚眾多，　　善惡不可離。 值見等正覺，　　舍家為沙門， 已得阿羅漢，　　清涼入滅度。 仁者吾於是，　　有神足自在， 於今一右臂，　　不如左臂便。 假使有男子，　　喜犯他人者， 壽終墮地獄，　　苦痛甚酷毒。 不當外犯色，　　如捐棄盛火， 智者覺了人，　　已每知止足， 設見他婦女，　　當作不凈觀。 我更泥犁中，　　受苦不可計， 我犯是罪時，　　自謂不足言， 悉獲是果實，　　罪福不可離。 值見等正覺，　　導師無有上， 已得無所著，　　清涼得滅度。 是為最後生，　　逮得甘露句， 已解一切苦，　　清涼得滅度。」 迦耶尊如是，　　在比丘僧中，

樹提衢品第十七(三十偈)

「惟衛佛世尊，　　槃頭摩國城， 時有富長者，　　名阿能幹那。 時佛之眷屬，　　六十二百千， 請惟衛佛尊，　　及眾供三月。 我主槃頭摩，　　我供人中尊， 飯食日珍異，　　供養佛弟子。 飯食佛如是，　　在槃頭摩國， 彼時最後施，　　槃頭王欲興

像這樣經歷了五百世，我所出生的地方都是如此，右臂總是枯槁，痛苦且非常不便。 有智慧的人知道這是因為我過去所犯的罪過雖然輕微，卻招致瞭如此眾多的災禍，善惡的報應是無法分離的。 後來我遇到了覺悟的佛陀，捨棄了世俗生活成為沙門，最終證得了阿羅漢果位，進入了清涼的涅槃。 仁者啊，我雖然擁有神通自在，但至今我的右臂仍然不如左臂方便。 假設有男子喜歡侵犯他人，他死後會墮入地獄，遭受極其殘酷的痛苦。 不應該對外在的色慾產生貪戀，要像丟棄燃燒的火焰一樣遠離它。有智慧的人應該覺悟，知道滿足， 即使看到其他婦女，也應該將其視為不凈之物。 我曾經在地獄中遭受了無法計算的痛苦，當我犯下這些罪過時，還自認為沒什麼大不了的， 但最終我得到了這樣的果報，罪與福的報應是無法分離的。 後來我遇到了覺悟的佛陀，他是無上的導師，我證得了無所執著的境界，清涼地進入了涅槃。 這是我最後一次轉生，我獲得了甘露般的教誨，已經解脫了一切痛苦，清涼地進入了涅槃。 迦耶尊者就是這樣，在比丘僧團中，在阿耨達池邊，講述了他過去所做的事情。

樹提衢品第十七（共三十偈）

在毗衛佛世尊的時代，在槃頭摩國城，有一位富有的長者，名叫阿能幹那。 當時佛陀的眷屬有六十二百千之多，他們邀請毗衛佛尊和僧眾接受三個月的供養。 我的主人槃頭摩，我供養人中之尊，每天的飯食都非常珍貴，用來供養佛陀和他的弟子們。 像這樣供養佛陀，在槃頭摩國，那時最後一次佈施，槃頭王想要興建

Thus, for five hundred lifetimes, in every place I was born, my right arm was always withered, causing pain and great inconvenience. The wise know that this is because the sins I committed in the past, though minor, brought about so many calamities. The consequences of good and evil cannot be separated. Later, I encountered the enlightened Buddha, renounced worldly life to become a śramaṇa, and finally attained the state of Arhat, entering the cool Nirvana. O virtuous one, although I possess supernatural powers, even now my right arm is still not as convenient as my left arm. Suppose a man enjoys violating others; after death, he will fall into hell, suffering extremely cruel torment. One should not be greedy for external desires; one should stay away from it as if discarding a burning flame. The wise should be aware and know contentment, Even when seeing other women, one should regard them as impure. I once suffered immeasurable pain in hell. When I committed those sins, I thought they were insignificant, But in the end, I received such retribution. The consequences of sin and merit cannot be separated. Later, I encountered the enlightened Buddha, the unsurpassed teacher. I attained the state of non-attachment and entered the cool Nirvana. This is my last rebirth. I have received the nectar-like teachings, have been liberated from all suffering, and have entered the cool Nirvana. Thus, Venerable Kāya, in the assembly of monks, by the Anavatapta Lake, recounted what he had done in the past.

Chapter Seventeen: The Suddhi-Gati (Thirty Verses)

In the time of the Buddha Vipasyin, in the city of Bandhumati, there was a wealthy elder named Anaganna. At that time, the Buddha's retinue numbered sixty-two hundred thousand. They invited the Buddha Vipasyin and the Sangha to receive offerings for three months. My lord Bandhumati, I offered to the most honored among men, the daily meals were very precious, used to offer to the Buddha and his disciples. Offering to the Buddha in this way, in the country of Bandhumati, at that time, the last donation, King Bandhumati wanted to build

供養好飯食，　　衣被及床臥， 作微妙祠壇，　　是王之所起。 奉上諸所安，　　床座眾百千， 於一一比丘，　　惠施令可意。 彼國王最後，　　所供養如是， 奉事無極雄，　　神通尊導師。 我時見彼供，　　床臥諸所安， 衣被飲食施，　　床座悉具足。 時諸天中尊，　　帝釋來詣我， 彼天帝謂我：　　『我當爲汝伴。』 即時化祠壇，　　可意嚴如天， 施設天上座，　　供以天飲食。 彼時佛世尊，　　惟衛無等人， 請供滿一月，　　尊人及弟子。 我以天飲食，　　供養于導師， 奉以天衣被，　　大人並弟子。 用是功德故，　　受恩不可量， 從九十一劫，　　未曾歸惡道。 所作福照見，　　天上及世間， 我奉侍大聖，　　惟衛無極尊。 於今最後世，　　生羅閱祇城， 蓱沙王之宮，　　富家無量寶。 為蓱沙國王，　　一切所愛敬， 眾人見供奉，　　諸臣及人民。 我在天伎樂，　　於是世自恣， 生世得人身，　　天伎樂自娛。 於是佛大智，　　導師無有上， 來詣羅閱祇，　　導師加愍傷。 我聞大智慧，　　佛詣王舍城， 心歡喜踴躍，　　往詣仁世尊

供養美味的飯食，衣物被褥和床鋪， 建造精美的祭壇，這是國王所發起的。 奉上各種舒適的用品，成百上千的床座， 對每一位比丘，都施予令他們滿意的東西。 那位國王最後，所做的供養就是這樣， 奉事無上的雄者，神通廣大的尊貴導師。 我當時看到他的供養，床鋪和各種舒適的用品， 衣物、飲食的佈施，床座都一應俱全。 當時諸天中的尊者，帝釋天來到我這裡， 那位天帝對我說：『我應當做你的同伴。』 立刻幻化出祭壇，精美得如同天界一般， 設定天上的座位，供奉天上的飲食。 那時佛陀世尊，惟衛佛無與倫比， 接受供養滿一個月，尊者和他的弟子們。 我用天上的飲食，供養給導師， 奉上天上的衣物被褥，給大德和他的弟子們。 因為這個功德，所受的恩惠不可估量， 從九十一劫以來，未曾墮入惡道。 所作的福德照耀，天上和世間， 我侍奉大聖人，惟衛無上的尊者。 在如今的最後世，生於羅閱祇城， 蓱沙王的宮殿，富裕之家擁有無量珍寶。 作為蓱沙國王，一切人都愛戴敬重， 眾人看到我的供奉，諸位大臣和人民。 我在天上的伎樂中，在這個世間自由自在， 生在世間得到人身，用天上的伎樂自娛。 這時佛陀大智慧，導師無與倫比， 來到羅閱祇城，導師慈悲憐憫。 我聽說大智慧的佛陀，來到王舍城， 心中歡喜雀躍，前往拜見仁慈的世尊。

Offering good food, clothing, bedding, and beds, Building exquisite altars, which was initiated by the king. Presenting various comfortable items, hundreds and thousands of beds, To each and every monk, bestowing things that pleased them. That king, in the end, made offerings like this, Serving the supreme hero, the venerable teacher with great spiritual powers. I then saw his offerings, beds and various comfortable items, The giving of clothing, food, and beds, all complete. At that time, the most venerable among the gods, Indra, came to me, That god said to me: 'I shall be your companion.' Immediately transforming an altar, as exquisite as the heavens, Setting up heavenly seats, offering heavenly food. At that time, the Buddha, the World Honored One, Vipassi Buddha, was unparalleled, Accepting offerings for a full month, the venerable one and his disciples. I used heavenly food, to offer to the teacher, Presenting heavenly clothing and bedding, to the great one and his disciples. Because of this merit, the received grace is immeasurable, From ninety-one kalpas, I have never fallen into evil paths. The merit I have made shines, in the heavens and the world, I served the great sage, the supreme Vipassi, the unparalleled one. In this final age, I was born in the city of Rajagriha, In the palace of King Bimbisara, a wealthy family with immeasurable treasures. As King Bimbisara, I am loved and respected by all, People see my offerings, the ministers and the people. I am in the heavenly music, in this world I am free, Born in the world, I obtained a human body, and I entertain myself with heavenly music. At this time, the Buddha with great wisdom, the unparalleled teacher, Came to Rajagriha, the teacher was compassionate and merciful. I heard that the Buddha of great wisdom, had come to Rajagriha, My heart was joyful and leaping, I went to see the benevolent World Honored One.

遙見世光㷿，　　光明出普照， 即從車乘下，　　步行往詣佛。 欣然我前行，　　稽首最勝足， 禮如來畢竟，　　卻在一面坐。 我久思正雄，　　今乃見大人， 導師人中明，　　降伏魔羅網。 世尊無有上，　　應時愍傷我， 解說四諦事，　　如應為講本。 彼曰無極哀，　　世尊說如是， 大通欲出家，　　愿得受大戒。 即時大智慧，　　佛者無等倫， 說言比丘來，　　具足成沙門。 以是無放逸，　　堅精進定意， 遭遇甘露處，　　無為興無動。 逮見等正覺，　　導師無有上， 以成阿羅漢，　　清涼而滅度。 唯仁我追念，　　身本所作惡， 悉受是果實，　　可意樂安隱。 廣行有周旋，　　離生老病死， 脫於一切惱，　　愁憂及啼哭。」 如是樹提尊，　　在比丘僧中，

賴吒和羅品第十八(二十六偈)

「有王修惟尼，　　其王有一子， 名賴吒拔檀，　　是王最小子。 迦葉佛吉祥，　　興起大塔寺， 欲護父王意，　　為作剎柱頭。 心歡喜踴躍，　　建立承露槃， 愿我作沙門，　　等正覺共會

現代漢語譯本：遠遠望見世間的光芒閃耀，光明普照大地，我立刻從車上下來，步行前往佛陀所在之處。 我欣喜地向前走去，向最尊貴的佛陀雙足頂禮，恭敬地禮拜如來之後，便在一旁坐下。 我長久以來都在思索真正的英雄，今天終於見到了偉大的聖人，這位導師是人中的明燈，降伏了魔羅的羅網。 世尊是無上的存在，他及時地憐憫我，為我解說了四諦的真理，並按照我的根器為我講解。 他以無盡的慈悲，世尊這樣說道，『大通想要出家，希望能夠受持具足戒。』 當時，具有大智慧、無與倫比的佛陀說道：『比丘，你來吧，你已經具足成為沙門的資格。』 因此，我以不放逸、堅定的精進和禪定，最終到達了甘露之地，獲得了無為的境界，不再動搖。 我證得了等正覺，成爲了無上的導師，成就了阿羅漢的果位，清涼自在地入滅。 我追憶過去，我所造作的惡業，都已承受了相應的果報，現在感到安樂自在。 我廣行善事，脫離了生老病死，擺脫了一切煩惱、憂愁和哭泣。 樹提尊者在比丘僧眾中，在阿耨達池邊，親自講述了他過去所做的事情。

賴吒和羅品第十八（二十六偈）

有一個國王名叫修惟尼，他有一個兒子，名叫賴吒拔檀，是國王最小的兒子。 迦葉佛吉祥地興建了大塔寺，爲了順應父王的心意，他製作了剎柱的頂端。 他心中歡喜踴躍，建立了承露盤，發願說：『愿我能成為沙門，與等正覺的佛陀相會。』

English version: From afar, I saw the world's light shining, its brightness illuminating all. Immediately, I descended from my carriage and walked to where the Buddha was. Joyfully, I went forward, bowed my head to the most venerable feet of the Buddha, respectfully paid homage to the Tathagata, and then sat down to one side. For a long time, I had been contemplating the true hero, and today I finally met the great sage. This guide is the light among people, having subdued the net of Mara. The World Honored One is the unsurpassed being, and he compassionately took pity on me in time, explaining the truth of the Four Noble Truths, and teaching according to my capacity. With boundless compassion, the World Honored One said, 'Mahā-Tunga wishes to leave home, hoping to receive the full precepts.' At that time, the Buddha, with great wisdom and unparalleled, said, 'Come, Bhikkhu, you are fully qualified to be a Samana.' Therefore, with non-negligence, firm diligence, and meditative concentration, I finally reached the place of nectar, attained the state of non-action, and became unshakeable. I attained complete enlightenment, became the unsurpassed guide, achieved the state of Arhat, and entered Nirvana in coolness and freedom. I recall the past, the evil deeds I had committed, and have received their corresponding consequences, now feeling peaceful and at ease. I have widely practiced good deeds, escaped from birth, old age, sickness, and death, and freed myself from all afflictions, sorrows, and weeping. The Venerable Suddhi, among the assembly of Bhikkhus, by the Anavatapta Lake, personally recounted what he had done in the past.

Chapter 18, Ratthapala (26 verses)

There was a king named Suvini, and he had a son named Ratthapala, who was the king's youngest son. Kasyapa Buddha auspiciously built a great stupa temple, and to comply with his father's wishes, he made the top of the stupa pillar. His heart filled with joy and excitement, he established the dew-receiving plate, and vowed, 'May I become a Samana and meet the fully enlightened Buddha.'

用是功德故，　　世世所生處， 于天上人間，　　其德自然見。 是為最後生，　　在投樓吒國， 生於尊者家，　　獨有一女耳。 一切所愛敬，　　如是狗獵王， 是我親里家，　　國土亦如是。 端正甚姝好，　　顏貌如敷逾， 在人中娛樂，　　一切欲自恣。 可意敬世尊，　　來詣投樓吒， 我見心歡喜，　　便求作沙門。 本功德所致，　　化變難比倫， 慈哀愍傷我，　　口便發是言： 『諸佛之正教，　　父母不樂者， 不得為沙門；　　族姓子自報。』 即時還歸家，　　前白父母言： 『父母愿聽我，　　出家為沙門。』 父母聞我言，　　愁憂不可勝， 子雖命時終，　　不欲相遠離。 我時不飲食，　　一心無所樂， 志於清白法，　　欲求為沙門。 我時不飲食，　　萎臥于空地， 假令不聽我，　　便當死於是。 六日不飲食，　　一心無所樂， 時親厚知識，　　往謂父母言： 『善哉聽之去，　　用死人身為？ 假令能樂者，　　為沙門續在， 命存可數見，　　死者當奈何。』 時父母知識，　　共出悲好音， 設使作沙門，　　來見我當聽

因為這些功德，我世世代代所出生的地方，無論在天上還是人間，都能自然地顯現出這些美德。 這是我最後一次轉生，投生在投樓吒國，出生在一個尊貴的家庭，是家中唯一的女兒。 我受到所有人的愛戴和尊敬，就像狗獵王一樣，是我的親戚，我的國家也是如此。 我長得端莊美麗，容貌像盛開的花朵，在人群中享受著快樂，一切都隨心所欲。 我敬愛的世尊來到投樓吒國，我見到他內心非常歡喜，便請求出家做沙門。 這是我過去功德所致，變化之大難以比擬，他慈悲憐憫我，口中便說出這樣的話： '諸佛的正教，如果父母不同意，就不能出家做沙門；這是族姓子自己應該稟告的。' 我立刻回到家中，向父母稟告說：'父母希望允許我出家做沙門。' 父母聽到我的話，愁苦憂慮難以承受，即使我生命終結，也不想與我分離。 我那時不吃不喝，一心沒有快樂，立志追求清凈的佛法，想要出家做沙門。 我那時不吃不喝，虛弱地躺在空地上，如果你們不答應我，我就死在這裡。 六天不吃不喝，一心沒有快樂，立志追求清凈的佛法，想要出家做沙門。 這時，親近的朋友們去對我的父母說：'不如答應她去吧，難道要用死人的身體嗎？' 如果她能快樂，做沙門還能繼續存在，活著還能經常見到，死了又能怎麼樣呢？' 這時，我的父母和朋友們一起發出悲傷的聲音，說：'如果她要做沙門，來見我們時，我們應當允許。'

Because of these merits, in every place I am born, whether in heaven or among humans, these virtues naturally manifest. This is my last birth, reborn in the country of Tola, born into a noble family, the only daughter. I am loved and respected by everyone, like the dog-hunting king, my relatives, and my country is the same. I am dignified and beautiful, my appearance like blooming flowers, enjoying happiness among people, everything as I please. The revered World Honored One came to Tola, and when I saw him, my heart was very joyful, and I requested to leave home and become a Shramana. This is due to my past merits, the transformation is incomparable, he compassionately pitied me, and said these words: 'The true teachings of the Buddhas, if parents do not agree, one cannot leave home to become a Shramana; this is what a family member should report themselves.' I immediately returned home and reported to my parents, saying: 'Parents, I wish you would allow me to leave home and become a Shramana.' When my parents heard my words, their sorrow and worry were unbearable, even if my life ended, they did not want to be separated from me. At that time, I did not eat or drink, my heart had no joy, I was determined to pursue the pure Dharma, wanting to leave home and become a Shramana. At that time, I did not eat or drink, I lay weakly on the empty ground, if you do not agree to me, I will die here. For six days I did not eat or drink, my heart had no joy, I was determined to pursue the pure Dharma, wanting to leave home and become a Shramana. At this time, close friends went to my parents and said: 'It is better to agree to her going, what use is a dead body?' If she can be happy, being a Shramana can continue, while alive we can see her often, what can be done with a dead person?' At this time, my parents and friends together made a sorrowful sound, saying: 'If she wants to become a Shramana, when she comes to see us, we should allow it.'

時親厚知識，　　便往謂之言： 『父母已聽汝，　　明者為沙門。』 父母共結約：　　『假使為沙門， 數來相見者，　　子聽汝出家。』 彼聞善哉言，　　自養有勢力， 往詣世尊所，　　便前白佛言： 『唯然已聽我。』　　便受佛尊教。 世尊下我發，　　令我作沙門。 施承露槃故，　　受安甚眾多， 于天上世間，　　功德自然見。 佛普見說我，　　樂閑居第一， 已得阿羅漢，　　清涼而滅度。 是故當歡喜，　　悅心向大哀， 當供養塔寺，　　得脫大恐懼。」 賴吒和大尊，　　閑居五納衣，

貨提品第十九(二十七偈)

「曾在王舍城，　　為富大尊者， 有五百道士，　　住我家一年。 五百諸長者，　　一切皆往詣， 彼時諸道人，　　各就一家食。 譬如我等故，　　家中所炊食， 一一諸比丘，　　供養亦如是。 聽年長道士，　　彼分與長者， 無上尊道人，　　其心念如是。 飯食五百人，　　豆羹以灌上， 我所作供具，　　飼比丘如是

現代漢語譯本：當時，一位親近且瞭解情況的人，便去告訴他說：『你的父母已經同意你，讓你成為一個出家人。』父母共同約定：『如果他真的出家，要允許他經常回來看看我們，這樣就同意他出家。』他聽到這個好訊息，自己也很有決心，就去到世尊那裡，向前稟告佛陀說：『是的，他們已經同意我了。』於是接受了佛陀的教誨。世尊為我剃度，讓我成為一名沙門。因為施捨承露盤的緣故，我得到了許多安樂，在天上人間，我的功德自然顯現。佛陀普遍讚揚我說，我樂於獨處是第一的，我已經證得阿羅漢果，清涼寂滅。所以應當歡喜，以愉悅的心情面對大悲，應當供養佛塔寺廟，這樣就能脫離大恐懼。』賴吒和大尊者，穿著五納衣，獨居在阿耨達池邊，自己講述了過去所做的事情。 貨提品第十九（共二十七偈） 『我曾經在王舍城，是一位富有的長者，有五百位道士，在我家住了一年。五百位長者，都去拜訪他們，那時，道士們各自去一家吃飯。就像我們一樣，家中準備的食物，每一位比丘，都像這樣供養。聽從年長的道士，他們把食物分給長者，無上尊貴的道人，心中是這樣想的。為五百人準備飯食，用豆羹澆在上面，我所準備的供品，就是這樣供養比丘的。

English version: At that time, a close and knowledgeable person went and told him: 'Your parents have agreed to let you become a monk.' The parents made a pact: 'If he truly becomes a monk, he must be allowed to come back and see us often, and then we will agree to his ordination.' Upon hearing this good news, and with his own strong determination, he went to the World Honored One and reported to the Buddha, saying: 'Yes, they have agreed to me.' Thus, he received the Buddha's teachings. The World Honored One shaved my head, making me a monk. Because of the offering of the dew-collecting bowl, I received much peace, and in heaven and earth, my merits naturally manifested. The Buddha universally praised me, saying that I was the foremost in enjoying solitude, and I have attained Arhatship, cool and extinguished. Therefore, one should rejoice, face great compassion with a joyful heart, and should make offerings to pagodas and temples, so that one can escape great fear.' The great Venerable Lai Zha, wearing five patched robes, lived alone by Anavatapta Lake, and recounted what he had done in the past. Chapter 19, Goods Offering (27 verses) 'I was once in Rajagriha, a wealthy elder, and there were five hundred ascetics who stayed in my house for a year. Five hundred elders all went to visit them, and at that time, the ascetics each went to a different house for meals. Just like us, the food prepared in the house, each bhikkhu was offered in this way. Listening to the elder ascetics, they distributed the food to the elders, and the supreme venerable ascetics thought in this way. Preparing meals for five hundred people, pouring bean soup on top, the offerings I prepared were used to feed the bhikkhus in this way.'

如是連二日，　　佈施彼比丘， 我時輒興意，　　貪嫉惡心意： 『尚難飼我子，　　婦女及姊妹， 兄弟諸親屬，　　是飯食供養。 何況此比丘？　　當供養三月； 供養五百人，　　大減損我家。』 我欲令比丘，　　作方便令死， 『假使命過者，　　不損用我物。』 心自念惡已，　　馬通糅飯中， 持用飯食之，　　謂殺無所苦。 啖此飯食已，　　得病甚困厄， 結刮其腸胃，　　傷絕於五臟。 樂法得道人，　　則為已命過， 諸天及鬼神，　　俱共發聲言： 『是長者大惡，　　傷害殺道人， 緣一覺之尊，　　清涼無所漏。』 我聞知所語，　　思念苦惱愁， 我等罪無量，　　坐害善道人。 親屬聞是言，　　悉共愁憂念， 皆會諸道人，　　對悔過自首。 歸命諸道人，　　悔過自首已， 請五百道人，　　供養以飯食。 重悔過自首，　　歸命眾道人， 供養飯食已，　　心自發愿言： 『令我與是等，　　諸尊者合會， 如是等得度，　　我心脫如是。 世世所生處，　　勿令在貧窮， 莫令我興起，　　貪嫉惡心意。』 害辟支佛已，　　犯是惡罪殃， 于彼壽終已，　　墮太山地獄

像這樣連續兩天，我佈施食物給那位比丘。 那時我心中就生起了貪婪和嫉妒的惡念： 『要養活我的孩子、妻子、姐妹、兄弟和親屬都很難，這些飯食是給他們的。 更何況是這個比丘呢？他要接受三個月的供養； 供養五百人，會大大減少我家的財產。』 我想要讓這個比丘，想辦法讓他死去， 『假使他死了，就不會再消耗我的東西了。』 心中產生了這個惡念后，我把馬糞摻雜在飯里， 拿著這些飯食給他吃，認為殺了他也不會有什麼痛苦。 他吃了這些飯食后，得了重病，非常痛苦， 腸胃絞痛，五臟都受到了損傷。 這位樂於修法的得道之人，就這樣去世了， 諸天和鬼神都一起發出聲音說： 『這個長者太惡毒了，竟然傷害殺害了得道之人， 他所傷害的是一位覺悟的尊者，清凈無染。』 我聽到他們說的話，心中思念著痛苦和憂愁， 我的罪過真是無量啊，竟然害死了善道之人。 親屬們聽到這些話，都一起感到憂愁和擔心， 大家一起去見那些得道之人，向他們懺悔認錯。 我歸依那些得道之人，懺悔認錯之後， 請了五百位得道之人，供養他們飯食。 再次懺悔認錯，歸依眾位得道之人， 供養完飯食后，我心中發願說： 『愿我能與這些尊者們相遇， 像他們一樣得到解脫，我的心才能像這樣解脫。 生生世世，不要讓我出生在貧窮的地方， 不要讓我再產生貪婪和嫉妒的惡念。』 因為殺害了辟支佛，犯下了這樣的惡罪， 他死後，墮入了太山地獄。

Thus for two consecutive days, I gave alms to that bhikkhu. At that time, I developed thoughts of greed and jealousy: 'It's already difficult to feed my children, wife, sisters, brothers, and relatives, and this food is for them. How much more so for this bhikkhu? He will receive offerings for three months; Providing for five hundred people will greatly diminish my family's wealth.' I wanted to make this bhikkhu, find a way to make him die, 'If he dies, he won't consume my things anymore.' After this evil thought arose in my mind, I mixed horse dung into the rice, And gave him this food to eat, thinking that killing him would not cause any suffering. After he ate this food, he became seriously ill and suffered greatly, His intestines twisted, and his five internal organs were damaged. This person who delighted in the Dharma, who had attained the path, thus passed away, The devas and spirits all spoke together, saying: 'This elder is too wicked, he actually harmed and killed a person who had attained the path, He harmed a venerable one who had awakened, pure and without defilement.' When I heard what they said, I thought of the pain and sorrow in my heart, My sins are truly immeasurable, I actually harmed a person of the good path. When the relatives heard these words, they all felt sorrow and worry, Everyone went to see those who had attained the path, to confess and admit their mistakes. I took refuge in those who had attained the path, and after confessing and admitting my mistakes, I invited five hundred people who had attained the path, and offered them food. I confessed and admitted my mistakes again, took refuge in the assembly of those who had attained the path, After offering food, I made a vow in my heart, saying: 'May I meet with these venerable ones, May I be liberated like them, and may my heart be liberated in this way. In all my future lives, may I not be born in poverty, May I not give rise to thoughts of greed and jealousy.' Because he killed a Pratyekabuddha, he committed such an evil sin, After his death, he fell into the Tai Mountain Hell.

苦痛無數千，　　懊惱不可言， 來還得人身，　　短命速疾過。 所在得勢富，　　眾人所供養， 腸胃每燋爛，　　然後乃命過。 棄捐家居去，　　沙門無所慕， 精進修佛教，　　斷除一切欲。 假令我捨身，　　向般泥洹時， 諸腸胃五臟，　　各各崩壞爛。 我所作過惡，　　惡意害比丘， 所作餘罪殃，　　最後當畢了。 我身所起惡，　　及所行善行， 悉還受果實，　　善惡俱前獲。」 舍衛城裡生，　　茶提大神足，

禪承迦葉品第二十(十一偈)

「有諸比丘僧，　　終竟於七歲， 時國穀米貴，　　飢餓大恐懼。 我分得一人，　　摩竭妙道人， 緣一覺之尊，　　清涼無有漏。 彼時我興發，　　起意之為惡， 『我當持何用，　　施飼是比丘？』 時停置飯食，　　令生蟲臭惡， 往觀諸作使，　　然後供養之。 以是所作罪，　　壽終墮地獄， 合會燒炙之，　　苦痛不可言。 從地獄得出，　　世世所生處， 作若干方便，　　求飯食難得。 是為最後世，　　來還生人間， 逮見等正覺，　　無上之導師

苦痛有千千萬萬，懊惱之情難以言表。 即使再次獲得人身，也只是短命，迅速消逝。 即使身處富貴，受眾人供養， 腸胃也常常像被火燒一樣難受，最終還是會死去。 我拋棄家庭，出家為僧，不羨慕任何世俗之物。 我精進修行佛法，斷除一切慾望。 即使我捨棄肉身，進入涅槃之時， 我的腸胃和五臟六腑，也會各自崩壞腐爛。 我過去所作的惡行，惡意傷害比丘， 以及其他所作的罪孽，最終都會得到清算。 我自身所產生的惡行，以及所做的善行， 都會各自得到相應的果報，善惡都會在眼前顯現。 我在舍衛城出生，是茶提大神足， 在阿耨達池邊，我親自講述自己過去所作的事情。

禪承迦葉品第二十（十一偈）

有許多比丘僧人，一起度過了七年， 當時國家糧食昂貴，飢餓令人非常恐懼。 我分到了一份食物，是給摩竭妙道人的， 他是一位覺悟的尊者，清凈無染。 那時我心生惡念， 心想『我拿什麼來供養這個比丘呢？』 於是我把飯食放著，讓它生蟲腐臭， 等我去看過那些做雜役的人之後，才拿去供養。 因為我所做的這個罪行，我死後墮入了地獄， 在那裡被燒烤，痛苦難以言說。 從地獄出來后，我生生世世， 想盡各種辦法，都難以得到食物。 這是我最後一次轉世，再次來到人間， 有幸見到等正覺的佛陀，無上的導師。

The sufferings are countless, the vexation is beyond words. Even if one obtains a human body again, it is short-lived and quickly passes away. Even if one is in a position of wealth and power, and is supported by many, The stomach and intestines are often scorched, and then life ends. I abandoned my home and became a monk, without any worldly desires. I diligently practice the Buddha's teachings, cutting off all desires. Even when I give up my body and enter Nirvana, My stomach, intestines, and internal organs will each collapse and decay. The evil deeds I have done in the past, maliciously harming monks, And the other sins I have committed, will eventually be accounted for. The evil that arises from my own body, and the good deeds I have done, Will each receive their corresponding consequences, both good and evil will appear before me. I was born in Shravasti, I am the great divine-footed Chadhi, By the Anavatapta Lake, I personally recount what I have done in the past.

Chapter 20 of Zen Cheng Kasyapa (Eleven Verses)

There were many monks who spent seven years together, At that time, the country's grain was expensive, and hunger was a great fear. I received a portion of food, which was for the Magadha Wonderful Path person, He was an enlightened venerable, pure and without defilement. At that time, I had an evil thought, Thinking, 'What shall I use to offer to this monk?' So I left the food out, letting it become infested with worms and rotten, And only after I had seen those who did the menial work, did I offer it. Because of this sin I committed, I fell into hell after death, Where I was burned and roasted, the pain was indescribable. After coming out of hell, in every life I was born, I tried all sorts of ways, but it was difficult to obtain food. This is my last rebirth, coming back to the human world, I am fortunate to see the Buddha of Equal and Right Enlightenment, the supreme guide.

以信故出家，　　除害諸漏盡， 已得無所著，　　清涼而滅度。 仁者吾於是，　　神足常自在， 求食設方便，　　若干不能得。 遠行避道路，　　疲勞不可言， 既乃得所僥，　　飯食諸供具。」 承伽迦葉尊，　　大通名所作，

朱利般特品第二十一(八偈)

「昔我先世時，　　曾為養豬者， 在於江水傍，　　系𢴲眾豬口。 欲濟至江半，　　身獨由得渡， 豬不得喘息，　　中流皆溺死。 爾時我治生，　　亡遺無所依， 仙人來至彼，　　從頂有慈哀。 便勸教化我，　　剃除吾鬚髮， 解喻誨善律，　　行無相三昧。 于彼壽終后，　　便得生天上， 天壽復竟盡，　　即還為道人。 逮見等正覺，　　舍家為寂志， 所在意曚暝，　　受經尋輒忘。 我諷學一偈，　　三月乃諳知， 習讀誦四句，　　斷絕諸愛慾。」 世尊時問之，　　朱利般特說， 從來善惡事，　　于阿耨達池。

醍醐施品第二十二(二十七偈)

「迦葉佛滅度，　　我為后弟子， 博聞知三世，　　常秘惜經法。 不為比丘說，　　不肯示與人， 儻余乞本知，　　便當與我等

『因為信仰而出家，消除了所有煩惱，已經達到無所執著，清凈而入滅。』 『我，仁者，憑藉神通常常自在，爲了求食而設法，卻多次不能得到。』 『遠行避開道路，疲勞難以言說，最終得到所期望的，飯食和各種供養。』 承蒙迦葉尊者，大通所作之名，在阿耨達池邊，親自講述自己過去所做的事情。

『過去我前世的時候，曾經是養豬的人，在江水旁邊，繫著眾多豬的嘴。』 『想要渡到江中間，自己獨自能夠渡過，豬卻無法喘息，都在江中淹死了。』 『那時我爲了生計，失去了依靠，仙人來到那裡，從頭頂散發慈悲。』 『便勸導教化我，剃除了我的鬚髮，解釋開導善的戒律，修行無相三昧。』 『在那之後壽命終結，便得以生到天上，天上的壽命也終結，又回到人間成為道人。』 『遇到等正覺的佛陀，捨棄家庭追求寂靜的志向，但心意總是昏昧，接受經文很快就忘記。』 『我諷誦學習一偈，三個月才能夠記住，學習誦讀四句，斷絕了各種愛慾。』 世尊當時問他，朱利般特講述，從前所做的善惡之事，在阿耨達池邊。

『迦葉佛滅度后，我作為他的後學弟子，博學多聞通曉三世，常常秘密吝惜經法。』 『不為比丘們講說，不肯展示給別人，如果有人乞求原本所知的，就應當與我相等。』

'Having left home through faith, having eliminated all defilements, having attained non-attachment, one is cool and enters Nirvana.' 'I, the virtuous one, through spiritual powers am always free, seeking food I devise means, yet often cannot obtain it.' 'Traveling far, avoiding roads, the fatigue is indescribable, finally obtaining what is hoped for, food and various offerings.' Having received the honor from Venerable Kasyapa, named Great Penetration, at Anavatapta Lake, he personally spoke of his past deeds.

'In my past life, I was once a pig farmer, by the river, tying the mouths of many pigs.' 'Wanting to cross to the middle of the river, I alone was able to cross, but the pigs could not breathe and all drowned in the river.' 'At that time, for the sake of livelihood, I lost my support, a sage came there, radiating compassion from his head.' 'He then advised and taught me, shaved my beard and hair, explained and guided me in good precepts, and practiced the Samadhi of non-form.' 'After that life ended, I was able to be born in heaven, and when the heavenly life also ended, I returned to the human world as a seeker of the Way.' 'Encountering the Buddha of Perfect Enlightenment, I abandoned my home to pursue the aspiration of tranquility, but my mind was always clouded, and I would quickly forget the scriptures I received.' 'I chanted and studied one verse, and it took three months to memorize it, learning to recite four lines, I cut off all desires.' The World Honored One then asked him, and Culapanthaka spoke of the good and bad deeds he had done in the past, at Anavatapta Lake.

'After the Nirvana of Kasyapa Buddha, I, as his later disciple, was learned and knew the three worlds, and often secretly hoarded the scriptures.' 'I would not speak them for the monks, nor would I show them to others, if someone asked for what I originally knew, they should be equal to me.'

設有比丘來，　　至我所問事， 吾則欺詐之，　　不解意結恨。 眾道人恚還，　　憂恚罵詈言： 『何嫉不說法？　　仁者豈為往？』 臨欲壽終時，　　心即自悔責， 未曾講論法，　　是為大不善。 自知壽向盡，　　余過有七日， 聚會眾僧類，　　應時為說法。 晝夜講諸要，　　蠲除貪嫉妒， 說法未竟畢，　　于彼便命過。 如我所分別，　　聞者極妙快， 受教思惟義，　　展轉相勸化。 所說法鮮少，　　聚會人七日， 用是得生天，　　天伎以自娛。 天上壽終下，　　來還受人身， 在迦惟羅衛，　　生釋國王家。 端正見者敬，　　為眾所愛樂， 大財無極寶，　　普以度無極。 見諸族姓子，　　來者皆棄家， 我羨為寂志，　　捐家愛慾財。 世尊無等人，　　慈念愍哀我， 屢數率勵我，　　勸導令出家。 吾便敬遵佛，　　無上之喜教， 唯仁者我身，　　七年行佈施。 於是惠與已，　　終竟於七歲， 然後作寂志，　　受勝智慧誨。 七年為長久，　　人命為甚短， 今日便佈施，　　誰能保身命？ 用尊是往故，　　即時作寂志， 唯仁我七日，　　出家除鬚髮

如果有比丘來，向我請教問題， 我卻欺騙他，不解釋含義，使他心生怨恨。 眾修行人因此憤怒，憂愁地責罵我說： '為何嫉妒而不說法？你難道是這樣對待求法的人嗎？' 臨終的時候，我內心開始後悔自責， 因為我從未講論佛法，這是極大的不善。 當我知道自己壽命將盡，只剩下七天時， 我召集了眾僧，及時為他們說法。 日夜不停地講解要義，去除貪婪嫉妒之心。 說法還未結束，我就在那裡去世了。 我所講的法，聽聞的人都覺得非常美妙歡喜， 他們接受教誨，思考其中的含義，互相勸勉。 雖然我所講的法很少，只用了七天時間， 但因此我得以昇天，享受天上的娛樂。 天上的壽命結束后，我又轉世為人， 在迦毗羅衛國，出生在釋迦王族。 我相貌端正，受人尊敬，為眾人所喜愛， 擁有無盡的財富，普度眾生。 看到許多貴族子弟，都捨棄家庭出家， 我羨慕他們清凈的志向，也想捨棄家庭和愛慾。 世尊是無與倫比的，他慈悲憐憫我， 多次鼓勵我，勸導我出家。 我於是恭敬地遵從佛陀無上的教誨， 我曾用七年的時間行佈施。 我將所有都佈施出去，持續了七年， 然後才成為修行人，接受殊勝的智慧教誨。 七年時間雖然很長，但人生卻很短暫， 今天就應該佈施，誰能保證自己的生命呢？ 因為尊敬佛陀的緣故，我立刻成為修行人， 我只用了七天時間，就出家剃度了。

If a monk came, asking me about something, I would deceive him, not explaining the meaning, causing him to harbor resentment. The other practitioners would then become angry, sorrowfully scolding me, saying: 'Why are you jealous and not teaching the Dharma? Is this how you treat those seeking the Dharma?' When I was about to die, my heart began to regret and blame myself, because I had never discussed the Dharma, which was a great evil. When I knew my life was ending, with only seven days left, I gathered the monks and taught them the Dharma in time. Day and night, I explained the essentials, removing greed and jealousy. Before the teaching was finished, I passed away there. What I taught, those who heard it felt it was wonderful and joyful, They accepted the teachings, pondered their meaning, and encouraged each other. Although what I taught was little, only for seven days, I was able to ascend to heaven and enjoy heavenly pleasures. After my heavenly life ended, I was reborn as a human, In Kapilavastu, I was born into the Shakya royal family. I was handsome and respected, loved by all, Possessing endless wealth, I helped countless beings. Seeing many noble sons abandoning their families to become monks, I envied their pure aspirations and wanted to abandon my family and desires. The World Honored One is unparalleled, he is compassionate and merciful to me, He repeatedly encouraged me and urged me to become a monk. I then respectfully followed the Buddha's supreme teachings, I spent seven years practicing generosity. I gave away everything, continuing for seven years, Then I became a practitioner, receiving the teachings of supreme wisdom. Seven years is long, but life is short, One should give today, who can guarantee their life? Because of my respect for the Buddha, I immediately became a practitioner, I only spent seven days to become a monk and shave my head.

信故為沙門，　　修行佛法身， 二十五歲中，　　寂定心如水。 於是弊惡道，　　起念著家事， 奉行捐損業，　　亦不用甘露。 于彼甚慚愧，　　發求無極利， 毀辱于親屬，　　悉當見仇憎。 作是為不可，　　亦不所僥恨， 已出志守寂，　　豈復返懷居？ 興家種姓意，　　財利之所欲， 當能斷斯著，　　終不捨離戒。 寧令我身沒，　　其壽所憎惡， 我當捉大刀，　　安用此命為？ 便執利刀劍，　　除割所因緣， 刈截垢濁已，　　然後心解脫。 一心便解度，　　稍數令人寂， 我于慈果實，　　速值法光明。 我壽向終時，　　講說尊妙法， 緣是所可行，　　定意度無極。」 釋子大神足，　　弱根薩波達，

阿那律品第二十三(無獵九偈)

「昔我曾不食，　　彼世時施與， 遭遇見沙門，　　大通和蒞吒。 以故生釋種，　　號曰阿那律， 功德自娛樂，　　俳伎之所娛。 時見等正覺，　　即喜慕世尊， 睹之心踴躍，　　舍家為寂志。 宿世行精進，　　方便常堅強， 已脫三達智，　　具足如佛教

因為信仰而出家為沙門，修行佛陀的教法， 在二十五歲的時候，心境寂靜如止水。 這時，邪惡的念頭生起，開始想念家裡的事情， 想要去做那些損人利己的事情，也不再需要甘露（佛法）。 對此我感到非常慚愧，發誓要追求無上的利益， 如果我毀壞了親屬的名聲，他們都會把我當成仇人。 這樣做是不可以的，我也不應該心存僥倖， 既然已經立志守護寂靜，怎麼能再返回世俗的家呢？ 想要興旺家族、追求財富利益的念頭， 我應當斷除這些執著，最終也不會捨棄戒律。 寧願讓我的身體毀滅，讓我的壽命被憎惡， 我寧願拿起大刀，要這生命又有何用呢？ 於是我拿起鋒利的刀劍，去除那些導致煩惱的因緣， 割斷了污垢和濁氣之後，我的心才得以解脫。 一心一意地解脫，逐漸使人平靜下來， 我憑藉慈悲的果實，很快就能遇到佛法的光明。 當我壽命將盡的時候，我要講說尊貴的妙法， 這是我應該做的，我決心要達到無上的境界。 釋迦牟尼佛的弟子，擁有大神足的薩波達，

阿那律品第二十三（無獵九偈）

『過去我曾經不吃飯，那時有人佈施給我， 我遇到了沙門，大通和蒞吒。 因此我轉生為釋迦種姓，名叫阿那律， 享受著功德帶來的快樂，以及俳優歌舞的娛樂。 當時我見到了等正覺的佛陀，立刻心生歡喜，敬慕世尊， 看到佛陀內心激動不已，於是捨棄家庭，追求寂靜的志向。 因為前世修行精進，方便法門也常常堅固， 我已經脫離了三達智，具足了佛陀所教導的一切。'

Because of faith, I became a Shramana, practicing the Buddha's Dharma, At the age of twenty-five, my mind was as still as water. At this time, evil thoughts arose, and I began to miss my family, Wanting to do things that would harm others for my own benefit, and no longer needing the nectar (Dharma). I felt very ashamed of this, and vowed to pursue the supreme benefit, If I ruined the reputation of my relatives, they would all treat me as an enemy. This is not acceptable, and I should not be complacent, Since I have already resolved to guard tranquility, how can I return to the secular home? The thought of wanting to prosper the family and pursue wealth and profit, I should cut off these attachments, and ultimately will not abandon the precepts. I would rather let my body perish, let my life be hated, I would rather take up a great knife, what use is this life? So I took up a sharp sword, to remove the causes of affliction, After cutting off the filth and turbidity, my heart was liberated. With one mind, I was liberated, gradually calming people down, Through the fruit of compassion, I will soon encounter the light of the Dharma. When my life is about to end, I will preach the noble and wonderful Dharma, This is what I should do, and I am determined to reach the supreme realm. Shakyamuni Buddha's disciple, Sāpoda, who possessed great supernatural powers,

Chapter Twenty-Three on Anuruddha (Nine Verses without Hunting)

'In the past, I used to not eat, and at that time someone gave to me, I encountered the Shramanas, Mahābhijñā and Vipasyin. Therefore, I was reborn into the Shakya lineage, named Anuruddha, Enjoying the happiness brought by merit, and the entertainment of actors and dancers. At that time, I saw the Buddha of Perfect Enlightenment, and immediately felt joy and admired the World Honored One, Seeing the Buddha, my heart was filled with excitement, so I abandoned my family and pursued the aspiration of tranquility. Because of my diligent practice in past lives, the expedient methods were also often firm, I have already escaped the three knowledges, and am fully equipped with all that the Buddha taught.'

自識本宿命，　　造行所更歷， 于忉利天上，　　積七世在彼。 七返還人間，　　人間轉勢尊， 富貴君子家，　　金珠寶自然。 於是七彼七，　　生死凡十四， 本悉識知之，　　前世之所行。 如是所與果，　　曾無慳嫉意， 世世所生處，　　常求不生死。」 時尊阿那律，　　處於眾僧中，

彌迦弗品第二十四(鹿子十四偈)

「昔我逐勇狗，　　往詣藥肆上， 緣一覺之尊，　　身體得不豫。 給之以醫藥，　　瞻養至七日， 尊人過七日，　　便飛昇虛空。 我時見告語，　　家之仆童客， 眾祐已來臻，　　如是出家學。 我聞仆所說，　　辟支佛飛行， 其志踴躍喜，　　一意叉手向。 緣是喜悅意，　　佈施醫藥故， 在天上人間，　　功德自然見。 於今最後世，　　復還得人身， 于釋師子所，　　出家為寂志， 于昔吾於是，　　得供甚眾多， 衣被及飲食，　　床臥所安具。 為其縫衣服，　　從施醫藥故， 四方給諸藥，　　所安無所乏

『自從我認識到自己的宿命，我所經歷的造作行為，在忉利天之上，積累了七世在那裡。七次返回人間，在人間轉生為尊貴之人，出生于富貴君子之家，金銀珠寶自然而有。這樣在天上七次，人間七次，生死共十四次，我完全知曉，前世所做的事情。像這樣所得到的果報，我從未有過吝嗇和嫉妒之心，世世所生之處，常常追求不生不死的境界。』 當時尊者阿那律，在眾僧之中，在阿耨達池邊，親自講述自己過去所做的事情。

彌迦弗品第二十四（鹿子十四偈） 『過去我追逐一條勇猛的狗，前往藥店，因為一位覺悟的尊者，身體感到不適。我給他提供醫藥，照顧他直到七天，這位尊者過了七天，就飛昇到虛空中。我當時看到后告訴家裡的僕人和客人，眾多的福佑已經到來，因此我出家學習。我聽到僕人所說，辟支佛能夠飛行，心中踴躍歡喜，一心合掌向他。因為這種喜悅的心情，以及佈施醫藥的緣故，在天上和人間，功德自然顯現。如今到了最後一生，再次獲得人身，有幸見到等正覺的佛陀，這位導師至高無上。在釋迦獅子佛的教導下，我出家修習寂靜之志，已經證得無所執著，清涼而入滅。過去我曾為他供養很多，包括衣服、飲食、床鋪和安身之物。因為為他縫製衣服，以及佈施醫藥的緣故，四方都提供各種藥物，所需之物沒有缺乏。』

'Since I recognized my own destiny, the actions I have undertaken, in the Trayastrimsa Heaven, I accumulated seven lifetimes there. Seven times I returned to the human realm, in the human realm I was reborn as a noble, born into a wealthy and noble family, with gold and jewels naturally appearing. Thus, seven times in heaven, seven times in the human realm, a total of fourteen lives and deaths, I fully know, what I did in my previous lives. Like this, the results I have received, I have never had a stingy or jealous heart, in every place I am born, I always seek the state of no birth and no death.' At that time, the Venerable Anuruddha, among the assembly of monks, by the Anavatapta Lake, personally recounted what he had done in the past.

Chapter Twenty-Four of Mikaphala (Fourteen Verses of the Deer) 'In the past, I chased a brave dog, going to a pharmacy, because an enlightened venerable one, felt unwell. I provided him with medicine, taking care of him for seven days, this venerable one, after seven days, ascended into the void. I then saw this and told the servants and guests of the house, that many blessings had arrived, therefore I left home to study. I heard what the servant said, that a Pratyekabuddha could fly, my heart leaped with joy, and I wholeheartedly joined my palms towards him. Because of this joyful feeling, and the act of giving medicine, in heaven and in the human realm, merits naturally appeared. Now in this final life, I have once again obtained a human body, and have the good fortune to see the Buddha of Perfect Enlightenment, this teacher is supreme. Under the guidance of the Shakya Lion Buddha, I left home to cultivate the mind of tranquility, I have already attained non-attachment, and have entered Nirvana in coolness. In the past, I offered him many things, including clothes, food, bedding, and places to rest. Because I sewed clothes for him, and gave medicine, all kinds of medicine were provided from all directions, and there was no lack of what was needed.'

天人往告語，　　蓱沙之國王， 卿當以醫藥，　　施與彌迦弗。 仁國當興利，　　眾藥大熾盛， 遣耆域醫王，　　擎藥與鹿子。 四面醫藥來，　　皆悉歸趣我， 彼時王蓱沙，　　施遣大神通。 於是來授我，　　具足柔軟堂， 悉遍比丘僧，　　千二百五十。」 其鹿子比丘，　　六通大神足，

羅云品第二十五(十偈)

「我昔曾為王，　　典主摩竭國， 人民甚眾多，　　決事以義理。 爾時有仙人，　　飲他溝中水， 即來詣我所，　　前語我如是： 『大王我為賊，　　乏飲不與水， 便當謫罰我，　　如拷盜竊者。』 我時即報言：　　『仙人持法藥， 我恣聽仁者，　　便去隨其欲。』 『大王我狐疑，　　咎結不得除， 便當謫罰我，　　今乃消殃罪。』 即敕著後園，　　忘之至六日， 過六日已后，　　亦不得飲食。 坐是因緣故，　　未曾有惡意， 墮燒炙黑繩，　　更歷六萬歲。 畢是有餘殃，　　於今最後生， 處在母腹中，　　六年乃得生。 未曾起亂意，　　身口不犯罪， 乃值得果實，　　罪福不可離

天人前來告知，對頻婆娑羅國王說： 『您應當用醫藥，施與彌迦弗。』 仁慈的國度應當興盛利益，各種藥物大量涌現， 派遣耆域醫王，拿著藥物給鹿子。 四面八方的醫藥都來了，全都歸向我這裡， 那時頻婆娑羅王，施展大神通。 於是前來授予我，具備柔軟的殿堂， 遍及所有的比丘僧，一千二百五十人。 那位鹿子比丘，擁有六種神通和大神足， 在阿耨達池邊，親自講述他過去所做的事情。

羅云品第二十五（十偈）

『我過去曾經為王，統治著摩竭陀國， 人民非常眾多，處理事務依據正義和道理。 當時有位仙人，喝了溝里的水， 就來到我這裡，對我這樣說： 『大王，我像個賊一樣，因為缺水喝而沒有得到水， 就應當懲罰我，像拷打盜竊者一樣。』 我當時就回答說：『仙人，您持有法藥， 我允許您隨意，您便可以離去，隨您的意願。』 『大王，我心存疑慮，罪過無法消除， 就應當懲罰我，現在才能消除災禍罪業。』 我便命令把他安置在後園，忘記了他，直到六天， 過了六天之後，他也得不到飲食。 因為這個因緣，我沒有產生過惡意， 卻墮入了燒炙黑繩地獄，經歷了六萬年。 這都是剩餘的罪業，如今是最後一次投生， 處在母親的腹中，六年才得以出生。 我沒有產生過任何混亂的念頭，身口沒有犯過罪， 才值得獲得果實，罪與福是不可分離的。

The heavenly being came and told, to King Bimbisara, 'You should use medicine, to give to Mikaph. ' The benevolent kingdom should prosper, and all kinds of medicines should flourish, Send the physician king Jivaka, holding medicine to the deer child. Medicines from all directions came, all returned to me, At that time, King Bimbisara, displayed great supernatural powers. Then he came to grant me, a soft hall, Covering all the monks, one thousand two hundred and fifty. That deer child monk, possessed six supernatural powers and great divine feet, At Anavatapta Lake, he personally told what he had done in the past.

Chapter Twenty-five of Rahula (Ten Verses)

'I was once a king, ruling the kingdom of Magadha, The people were very numerous, and matters were decided based on righteousness and reason. At that time, there was an immortal, who drank water from a ditch, And came to me, and said to me like this: 'Great King, I am like a thief, lacking water to drink and not getting water, I should be punished, like torturing a thief.' I then replied: 'Immortal, you hold the Dharma medicine, I allow you to do as you please, you may leave, according to your wishes.' 'Great King, I am doubtful, the fault cannot be removed, I should be punished, now I can eliminate the disaster and sin.' I then ordered him to be placed in the back garden, and forgot about him for six days, After six days, he also did not get food or drink. Because of this cause, I have never had any malicious intent, But fell into the burning black rope hell, and experienced sixty thousand years. These are all remaining sins, now is the last rebirth, Being in the mother's womb, it took six years to be born. I have never had any chaotic thoughts, my body and mouth have not committed any sins, Only then am I worthy of obtaining the fruit, sin and blessing are inseparable.

如是羅云尊，　　在於比丘僧，

難提品第二十六(十四偈)

「昔惟衛佛世，　　我施暖浴室， 一洗比丘僧，　　便自發愿言： 『令我與是等，　　尊眾共集會， 世世得清涼，　　離欲無垢塵。 端正常徐好，　　清凈若妙花。』 于彼壽終后，　　便得生天上。 在天上人間，　　顏色好端正， 世世所生處，　　所住大勢尊。 于彼壽終后，　　來還生人間， 諸天及人民，　　見我無厭足。 見辟支佛塔，　　繕治泥整頓， 聖飾令鮮白，　　于上懸幡蓋。 我時自發愿，　　欲求得相好， 金體紫磨色，　　端嚴無有比。 因是所作福，　　生波羅㮈國， 于脂惟尼生，　　作子無恚害。 見迦葉佛塔，　　其心為歡喜， 輒詣其寺中，　　豎立承露槃。 用是施塔故，　　及治聖飾塔， 興建剎柱槃，　　受福不可量。 從彼有餘福，　　於是最後世， 生釋氏王家，　　便為佛之弟。 我身自然有，　　大人之相好， 莊嚴成羅羼，　　平等布三十。 佛普見說我，　　端正最第一， 已除盡諸漏，　　逮得甘露句

羅云尊就是這樣，在比丘僧團中，在阿耨達池邊，親自講述自己過去所做的事情。

第二十六品 難提品（十四偈）

『過去在惟衛佛在世時，我佈施了暖浴室，為比丘僧眾洗浴，當時就發願說：』 『愿我能與這些尊貴的僧眾一起，世世代代都得到清涼，遠離慾望和污垢。』 『愿我容貌端正，舉止安詳美好，清凈如美妙的花朵。』 在那一世壽命結束后，我便得以升到天上。 在天上和人間，我的容貌都非常端正美好， 每一世所出生的地方，都擁有崇高的地位和尊貴。 在那一世壽命結束后，我又回到人間出生， 諸天和人們，見到我都不會感到厭倦。 我見到辟支佛的佛塔，就修繕並整理， 用聖物裝飾使其潔白鮮亮，並在上面懸掛幡蓋。 我當時就發願，希望得到美好的相貌， 擁有金色的身體和紫磨色的光澤，端莊美麗無比。 因為這些所做的福德，我出生在波羅㮈國， 在脂惟尼那裡出生，成為一個沒有嗔恨和傷害的孩子。 我見到迦葉佛的佛塔，心中非常歡喜， 就前往寺廟中，豎立承露盤。 因為佈施佛塔的緣故，以及修繕裝飾佛塔， 興建剎柱和承露盤，所受的福報不可估量。 從那些剩餘的福德，在最後的這一世， 我出生在釋迦族的王家，成爲了佛陀的弟弟。 我身上自然具有，大丈夫的相好， 莊嚴地呈現出羅羼，平等地分佈在三十處。 佛陀普遍讚歎我說，我的容貌端正最為第一， 我已經除盡了一切煩惱，獲得了甘露的真諦。

Thus was Luo Yunzun, among the assembly of monks, at Anavatapta Lake, recounting his past deeds.

Chapter Twenty-Six, Nandi (Fourteen Verses)

'In the past, during the time of Buddha Vipassi, I donated a warm bathhouse, for the bathing of the monks, and then made a vow saying:' 'May I, together with these venerable monks, in every life, attain coolness, free from desire and defilement.' 'May I be of upright appearance, with gentle and graceful demeanor, pure like a beautiful flower.' After that life ended, I was then born in the heavens. In the heavens and in the human realm, my appearance was always upright and beautiful, In every place I was born, I held a position of great power and honor. After that life ended, I returned to be born in the human realm, The gods and people, upon seeing me, never grew tired. Upon seeing the stupa of a Pratyekabuddha, I repaired and tidied it, Adorning it with sacred objects, making it bright and white, and hanging banners and canopies above it. At that time, I made a vow, wishing to obtain excellent features, To have a golden body and a purple-gold luster, with unparalleled dignity and beauty. Because of these meritorious deeds, I was born in the country of Varanasi, Born to Zhiweini, as a child without anger or harm. Upon seeing the stupa of Buddha Kasyapa, my heart was filled with joy, I went to the temple and erected a dew-receiving basin. Because of donating to the stupa, and repairing and adorning the stupa, Erecting the pillar and the dew-receiving basin, the blessings received were immeasurable. From those remaining blessings, in this final life, I was born into the royal family of the Sakyas, and became the brother of the Buddha. My body naturally possesses, the excellent features of a great man, Adorned with the marks of a 'Luochan', evenly distributed in thirty places. The Buddha universally praised me, saying that my appearance was the most upright and foremost, I have already eliminated all defilements, and attained the truth of nectar.

難提父母子，　　于比丘僧中，

颰提品第二十七(十九偈)

「昔世穀米貴，　　飢餓大恐懼， 比丘有五百，　　求食則施與。 一切諸長者，　　惠施眾道術， 分衛得飯食，　　便持來授我。 雖得粗細食，　　常分以與身， 亦不能知我，　　每隨用我語。 諸人民來趣，　　行求飯食具， 我爾時自力，　　從彼便出去。 是時各馳走，　　孚遠相求索， 盡力從后追，　　不能及逮我。 即渡于流河，　　便卻坐一面， 周匝四向視，　　得靜無來人。 『我今日獨食，　　柔軟美且香， 飽滿意盈足，　　終慕獲安隱。』 於是有比丘，　　則緣覺世尊， 威神大巍巍，　　生死除無餘。 意慮常念言，　　窮賤甚苦劇， 本不修功德，　　是故令我貧。 即興清凈心，　　歡踴意念言， 當施與比丘，　　是本眾祐者。 時世尊便受，　　則于彼飯食， 用憐愍傷我，　　便飛在虛空。 我時即發願：　　『莫復令我貧， 後生勢富家，　　端正如妙華。 與如是等尊，　　世世共會遇， 使我承此法，　　如仁者所得

不提父母和子女，在比丘僧眾中，在阿耨達池邊，自己講述過去所做的事情。

第二十七品 颰提品（十九偈）

『過去世穀米昂貴，飢餓是巨大的恐懼，有五百位比丘，乞食時就施捨給他們。 所有長者們，都佈施各種道術，分到飯食后，就拿來給我。 即使得到粗細不同的食物，也常常分一部分給自己，他們也不能瞭解我，總是聽從我的話。 人們都來找我，索要飯食的器具，我那時就靠自己的力量，從他們那裡離開。 那時他們各自奔走，到處尋找我，盡力從後面追趕，也不能追上我。 我渡過河流，然後坐在一邊，環顧四周，發現安靜沒有人來。 『我今天獨自享用，柔軟美味又香甜的食物，飽足心滿意足，最終希望獲得安穩。』 這時有一位比丘，就是緣覺世尊，威神偉大無比，消除了生死輪迴。 我心中常常想著，貧窮困苦非常難熬，因為過去沒有修功德，所以才讓我如此貧困。 於是我生起清凈的心，歡喜踴躍地想，應當佈施給比丘，他們是真正的福田。 當時世尊就接受了，那份飯食，因為憐憫我，就飛到空中。 我當時就發願：『不要再讓我貧窮，來世出生在富貴之家，容貌端正像美麗的鮮花。 能與這樣尊貴的人，世世代代相遇，使我能繼承此法，像仁者您所獲得的一樣。』

Not mentioning parents or children, among the assembly of monks, by the Anavatapta Lake, he himself recounts what he had done in the past.

Chapter 27: Bhadraka (Nineteen Verses)

'In the past, when grain was expensive, and hunger was a great fear, there were five hundred monks, and when they begged for food, it was given to them. All the elders bestowed various teachings, and after receiving food, they would bring it to me. Even when they received coarse or fine food, they would always share some with me, yet they could not understand me, always following my words. People would come to me, asking for food utensils, and at that time, I relied on my own strength to leave them. Then they would run around, searching for me everywhere, trying their best to chase after me, but they could not catch up. I crossed the river, then sat on one side, looking around, and found it quiet with no one coming. 'Today I will eat alone, soft, delicious, and fragrant food, fully satisfied and content, ultimately hoping to attain peace.' At that time, there was a monk, who was the Pratyekabuddha, the World Honored One, whose majestic power was immense, eliminating the cycle of birth and death. I often thought in my heart, poverty and hardship are extremely difficult, because I did not cultivate merit in the past, which is why I am so poor. Then I arose with a pure heart, joyfully thinking, I should give alms to the monks, they are the true fields of merit. At that time, the World Honored One accepted that food, and out of compassion for me, he flew into the sky. At that time, I made a vow: 'May I not be poor again, may I be born into a wealthy family in the next life, with a beautiful appearance like a lovely flower. May I meet such noble ones in every life, so that I may inherit this Dharma, just as you, the benevolent one, have attained it.'

緣是所作德，　　受安長且久， 于天上人間，　　所作德自見。 亦得為國王，　　天人無數反， 未曾墮惡道，　　亦無有罪殃。 來生勢富家，　　釋種大姓生。 爾時佛世尊，　　來詣所生地， 我即為寂志，　　並與親屬俱。 我本所立愿，　　輒如意具足， 已得無所著，　　清涼且滅度。」 舍勢為沙門，　　颰提受佛教，

羅槃颰提品第二十八(十四偈)

「拘樓秦佛時，　　昔有起塔者， 我時在彼住，　　其寺甚高大。 興造此塔寺，　　我口呵譴之： 『是塔甚太大，　　何日當成就？ 可稍作功德，　　如是自立辦， 既不多勞煩，　　塔寺亦速訖。』 用口說窶言，　　坐犯語罪報， 命盡壽終后，　　便墮地獄中。 從地獄得出，　　短小身玄丑， 世世所生處，　　為眾所輕邈。 迦葉佛世時，　　為烏鳥赤嘴， 波羅㮈中道，　　翱翔叢樹間。 瞻見世光曜，　　比丘所圍繞， 即順佛為禮，　　口出悲音聲。 佛世尊所游，　　波羅㮈國時， 每隨行出入，　　常繞向悲鳴

『因為所作的善行，所以能享受安樂，長久不衰。 在天上人間，所作的善行自然會顯現。 也能成為國王，無數次往返于天界和人間， 從未墮入惡道，也沒有任何罪過。 從那剩餘的福報，在最後的轉世中， 投生於富貴之家，出生于釋迦族的大姓。 那時佛陀世尊，來到我出生的地方， 我便成為寂志，與親屬們一同。 我原本所立下的願望，都能如意滿足， 已經獲得無所執著，清凈涼爽並證得涅槃。』 捨棄權勢出家為沙門，跋提接受佛陀的教誨， 在阿耨達池邊，親自講述自己過去所作的因緣。

羅槃跋提品第二十八（十四偈）

『拘樓秦佛在世時，過去有人建造佛塔， 我當時住在那裡，那座寺廟非常高大。 興建這座佛塔寺廟時，我曾口出呵斥： 『這座塔太大了，什麼時候才能建成？』 『可以稍微做些功德，像這樣自己獨立完成，』 『既不會太勞累，塔寺也能很快完成。』 因為口出輕慢之言，犯了語業的罪報， 壽命終結后，便墮入了地獄之中。 從地獄出來后，身體矮小丑陋， 世世所生之處，都被眾人輕視嘲笑。 迦葉佛在世時，我轉生為一隻紅嘴烏鴉， 在波羅奈城中，翱翔于樹林之間。 看到世尊的光輝，被比丘們圍繞著， 我便向佛陀行禮，口中發出悲傷的聲音。 佛陀世尊在波羅奈國游化時， 我總是跟隨他出入，常常繞著他悲鳴。

'Because of the virtuous deeds performed, one enjoys peace and longevity. In heavens and on earth, the virtuous deeds performed will naturally manifest. One can also become a king, returning countless times between heavens and earth, Never falling into evil paths, nor having any sins. From the remaining blessings, in the final rebirth, One is born into a wealthy family, born into a great lineage of the Shakya clan. At that time, the Buddha, the World Honored One, came to the place of my birth, I then became a recluse, along with my relatives. The vows I had originally made were all fulfilled as desired, Having attained non-attachment, coolness, and Nirvana.' Giving up power to become a monk, Bhadra accepted the Buddha's teachings, At Anavatapta Lake, he personally recounted the causes of his past actions.

Chapter Twenty-Eight: The Story of Rupan Bhadra (Fourteen Verses)

'During the time of the Buddha Krakucchanda, there was someone who built a stupa, I was living there at the time, and the temple was very tall and grand. When this stupa and temple were being built, I spoke out in criticism: 'This stupa is too big, when will it ever be finished?' 'One could do some merit, and complete it independently like this,' 'It wouldn't be too much trouble, and the stupa and temple could be finished quickly.' Because of speaking disparaging words, I committed the sin of verbal karma, After my life ended, I fell into hell. After coming out of hell, my body was short and ugly, In every place I was born, I was despised and ridiculed by others. During the time of the Buddha Kashyapa, I was reborn as a red-beaked crow, In the city of Varanasi, I soared among the trees. Seeing the radiance of the World Honored One, surrounded by monks, I bowed to the Buddha, and uttered a sorrowful sound. When the Buddha, the World Honored One, was traveling in the country of Varanasi, I always followed him in and out, constantly circling him and crying sadly.

緣是所作德，　　來還得人身， 逮見等正覺，　　無上之導師。 得出為寂志，　　于釋師子所， 已為無所著，　　清涼而滅度。 羅漢得自在，　　六通大神足， 名曰為持法，　　正真有辯才。 一切眾聚會，　　聽聞我音聲， 諸天及人民，　　一切皆歡喜。 我作罪少耳，　　作福亦不多， 皆獲其果實，　　所為二罪福。」 羅槃颰提尊，　　在於比丘僧，

摩頭和律致品第二十九(二十一偈)

「昔于惟耶離，　　身為大獼猴， 趣往取佛缽，　　比丘見被呵： 『得無壞佛缽。』　　世尊告比丘： 『比丘勿得呵，　　是終不壞缽。』 我時取佛缽，　　徐徐持上樹， 盛以滿缽蜜，　　便則從樹下。 手擎滿缽蜜，　　以奉上世尊， 蜜中有蟲穢，　　正覺不肯受。 佛見其缽中，　　死蜂與蜜雜， 尋好擇出之，　　復擎重上佛。 時佛世光㷿，　　復更不聽受， 我以水凈洗，　　仍前稽首上。 以水灑其上，　　更盛異缽中， 供養佛尊已，　　心踴躍歡喜。 世尊無等人，　　彼時度死蜂， 受此一缽蜜，　　服食及弟子

『因緣』是所作的功德，來世還能獲得人身， 能夠見到等正覺的佛陀，無上的導師。 出家是爲了追求寂靜的志向，在釋迦獅子（佛陀）的教導下， 已經沒有任何執著，清凈安詳地進入涅槃。 羅漢獲得了自在，擁有六種神通和強大的神足通， 名字叫做持法者，真正具有辯才。 一切大眾聚集在一起，聽聞我的聲音， 諸天和人民，一切都感到歡喜。 我所造的罪業很少，所修的福報也不多， 但都獲得了相應的果報，這是因為所作的善惡二業。 羅槃颰提尊者，在比丘僧團中， 在阿耨達池邊，親自講述自己過去所做的事情。

摩頭和律致品第二十九（二十一偈）

『過去在毗耶離，我身為一隻大獼猴， 前去拿取佛陀的缽，被比丘們看見后呵斥： 『難道要損壞佛缽嗎？』世尊告訴比丘們： 『比丘們不要呵斥他，他最終不會損壞缽的。』 當時我拿了佛缽，慢慢地拿到樹上， 盛滿了滿滿一缽蜂蜜，然後從樹上下來。 用手捧著滿滿一缽蜂蜜，奉獻給世尊， 蜂蜜中有蟲子和污穢，佛陀不肯接受。 佛陀看到缽中，有死蜂和蜂蜜混雜在一起， 就仔細地把它們挑出來，又捧著缽再次獻給佛陀。 當時佛陀的光芒熾盛，仍然不肯接受， 我就用水把缽洗乾淨，再次頂禮獻上。 用水灑在缽上，又盛在另一個缽中， 供養佛陀之後，心中踴躍歡喜。 世尊是無與倫比的，當時度化了死蜂， 接受了這一缽蜂蜜，自己和弟子們一起食用。

'The cause' is the virtue one has created, and in the next life, one will still obtain a human body, Able to see the Buddha of Equal and Correct Enlightenment, the unsurpassed teacher. Leaving home is to pursue the aspiration of tranquility, under the guidance of the Shakya Lion (Buddha), Having no attachments, peacefully entering Nirvana. The Arhat has attained freedom, possessing the six supernatural powers and great divine feet, Named the Dharma holder, truly possessing eloquence. All the assembly gathers together, listening to my voice, Gods and people, all feel joy. The sins I have committed are few, and the merits I have cultivated are not many, But all have received their corresponding results, this is because of the good and evil deeds one has done. The Venerable Ropanbhadra, in the assembly of monks,

Chapter Twenty-Nine of Madhuvāritika (Twenty-one Verses)

'In the past, in Vaishali, I was a great monkey, Going to take the Buddha's bowl, seen by the monks and scolded: 'Are you going to break the Buddha's bowl?' The World Honored One told the monks: 'Monks, do not scold him, he will not break the bowl.' At that time, I took the Buddha's bowl, slowly carried it up the tree, Filled it with a full bowl of honey, and then came down from the tree. Holding the full bowl of honey in my hands, I offered it to the World Honored One, There were insects and filth in the honey, and the Buddha refused to accept it. The Buddha saw that in the bowl, there were dead bees mixed with the honey, Carefully picked them out, and then held the bowl up again to offer to the Buddha. At that time, the Buddha's light was blazing, and he still refused to accept it, So I washed the bowl with water, and again bowed and offered it. Sprinkled water on the bowl, and poured it into another bowl, After offering it to the Buddha, my heart leaped with joy. The World Honored One is unparalleled, at that time he liberated the dead bees, Accepted this bowl of honey, and ate it with his disciples.

我時甚踴悅，　　叉手而向佛， 專住法王前，　　其心常精進。 在彼發願言：　　『令我得人身， 來值世尊世，　　使得最上義。』 緣是所作德，　　因用得人身， 逮得等正覺，　　無上之導師。 得出為沙門，　　給侍釋師子， 得自在羅漢，　　六通大神足， 名曰為出蜜，　　諸比丘亦知。 知前所作福，　　於今得恭敬， 與數百比丘，　　共遊行周旋。 設在窮乏路，　　比丘僧飢渴， 心適自發愿：　　『我欲得蜜漿。』 知我心所念，　　眾人即遠來， 赍持蜜美食，　　以用奉上我。 我尋便受之，　　自然極美多， 以施比丘僧，　　可意甚飽滿。 我應時生已，　　獼猴所作行， 度脫無徑路，　　便得甘露句。 如我本所愿，　　輒得如其意， 供養佛世尊，　　所求則具足。 唯仁每悉念，　　我所作功德， 悉獲其果實，　　可意安隱吉。」 如是出蜜尊，　　在比丘僧中，

世尊品第三十(五十偈)

一切勝普明，　　一切世間最， 得除盡諸垢，　　降一切眾會

我當時非常喜悅，合掌面向佛陀， 專心住在法王面前，內心常常精進。 在那裡發願說：『愿我能得到人身， 來值遇世尊在世，能夠獲得最上乘的真理。』 因為這個所作的功德，因此得以獲得人身， 證得無上正等正覺，成為無上的導師。 出家成為沙門，侍奉釋迦獅子（佛陀）， 已經沒有任何執著，清涼寂滅而入涅槃。 獲得自在的羅漢果位，擁有六種神通和強大的神足通， 名字叫做出蜜，眾比丘也都知道。 知道我之前所做的福德，所以今天得到眾人的恭敬， 與數百位比丘，一起周旋往來。 即使在窮困的道路上，比丘僧眾飢渴難耐， 我心中只要一發愿：『我想要得到蜜漿。』 知道我心中所想，眾人就會從遠處趕來， 帶著蜂蜜和美食，用來供奉給我。 我隨即接受，自然而然地出現非常多美味的食物， 用來佈施給比丘僧眾，讓他們心滿意足地飽餐一頓。 我當時出生時，因為獼猴所做的行為， 度脫了沒有道路的困境，便得到了甘露般的教誨。 正如我原本所愿，總是能如願以償， 供養佛陀世尊，所求都能得到滿足。 希望您能常常憶念，我所做的功德， 都能獲得相應的果報，心滿意足，安穩吉祥。」 就這樣，出蜜尊者，在比丘僧眾中，

世尊品第三十（五十偈）

一切殊勝普照，一切世間最尊貴， 能夠去除一切污垢，降伏一切大眾。

At that time, I was very joyful, and with my palms together, I faced the Buddha, Concentrating my mind before the Dharma King, my heart was always diligent. There, I made a vow: 'May I obtain a human body, To encounter the World Honored One in this world, and attain the supreme truth.' Because of the merits I had accumulated, I was able to obtain a human body, Attaining the unsurpassed, perfect enlightenment, becoming an unsurpassed guide. I left home to become a monk, serving the Lion of the Shakya clan (the Buddha), Having no attachments, I entered Nirvana in coolness and peace. I attained the state of a free Arhat, possessing the six supernatural powers and great spiritual abilities, My name is called 'Extracted Honey,' and all the monks know this. Knowing the merits I had made before, I receive respect today, And I associate with hundreds of monks. Even on a path of poverty, when the monks are hungry and thirsty, As soon as I make a wish in my heart: 'I desire to have honey nectar.' Knowing what I think in my heart, people will come from afar, Bringing honey and delicious food, to offer to me. I then accept it, and naturally, there appears a great abundance of delicious food, Which I use to give to the monks, so they can eat their fill with satisfaction. At the time of my birth, because of the actions of a monkey, I was freed from a pathless predicament, and received teachings like sweet dew. Just as I had originally wished, I always get what I desire, Offering to the World Honored Buddha, all my requests are fulfilled. May you always remember, the merits I have accumulated, So that all may receive their corresponding rewards, with contentment, peace, and auspiciousness.' Thus, the Venerable Extracted Honey, among the assembly of monks,

Chapter 30: The World Honored One (50 verses)

All-victorious, universally illuminating, the most honored in all the world, Able to remove all defilements, subduing all assemblies.

諸通慧普見，　　大人一切暢， 度諸怨恐懼，　　法船濟彼岸。 曉了眾所化，　　欣然愍世間， 矜傷脫眾生，　　以義一切救。 除去一切人，　　悉解諸繫縛， 一切人中最，　　說法為眾眼。 大人無極慧，　　大雄極名聞， 大光無極法，　　以度于最法。 大力化無黠，　　開化大明慧， 歡勸大眾人，　　大醫多所兼。 世尊壞眾恐，　　無上除諸憂， 佛仁為度脫，　　大牢獄閉系。 大龍大師子，　　無著大比丘， 大智慧世尊，　　救濟眾塵勞。 精進有大力，　　方便大堅強， 降伏眾天民，　　大道寂靜安。 佛大天中天，　　一切諸鬼神， 悉禮智慧足，　　佛出哀世間。 恒在大生死，　　壞決罥羅網， 神通無極哀，　　度脫大牢獄。 大龍大天人，　　于眾會最先， 廣施無極施，　　已逮弘寂跡。 尊長士仙人，　　已度諸尊法， 成就大弟子，　　導師德極尊。 眾祐中最上，　　無上除愁憂， 諸所度脫勝，　　一切相好尊。 斷絕諸色慾，　　拔濟諸恩愛， 時游在龍王，　　阿耨達大池。 一切所作辦，　　踴在虛空中， 弟子眾圍繞，　　寂然有五百

通達一切智慧，普遍明見，偉大人格一切通暢無礙。 度脫各種怨恨和恐懼，以佛法之船渡向彼岸。 明曉所要教化的一切眾生，歡喜憐憫世間。 憐惜傷痛，解脫眾生，用正義救度一切。 除去一切人的束縛，完全解開各種繫縛。 在一切人中最為尊貴，說法如同眾生的眼睛。 偉大人格擁有無上的智慧，大雄佛陀名聲遠揚。 佛法光明無邊無際，用以度脫最殊勝的法。 以強大的力量教化愚昧，開啟廣大的智慧光明。 歡喜勸導大眾，如同偉大的醫生，兼顧多種病癥。 世尊破除眾人的恐懼，無上地消除各種憂愁。 佛陀的仁慈是爲了度脫，被禁錮在大牢獄中的眾生。 如同大龍、大師子，無所執著的大比丘。 擁有大智慧的世尊，救濟眾生脫離塵世的勞苦。 精進修行，擁有強大的力量，方便法門堅固無比。 降伏各種天人，使他們走上寂靜安樂的大道。 佛陀是天中之天，一切鬼神都禮拜智慧之足。 佛陀出世，哀憫世間。 恒常處於生死輪迴之中，破除各種羅網。 神通廣大，慈悲無量，度脫被囚禁在大牢獄中的眾生。 如同大龍、大天人，在眾會中最為領先。 廣施無量的佈施，已經達到弘揚寂靜的境界。 尊長、賢士、仙人，已經度過各種尊貴的法。 成就偉大的弟子，導師的德行極其尊貴。 在一切福佑中最為殊勝，無上地消除憂愁。 所度脫的眾生最為殊勝，一切相好莊嚴。 斷絕各種慾望，拔除各種恩愛。 此時在龍王所居的阿耨達大池邊遊歷。 一切所作之事都已辦妥，踴身於虛空中。 弟子們圍繞在周圍，寂靜地有五百位。

All-encompassing wisdom, universally seeing, the great person is unobstructed in all things. Crossing over all resentments and fears, using the Dharma boat to reach the other shore. Understanding all beings to be taught, joyfully having compassion for the world. Pitying the suffering, liberating beings, saving all with righteousness. Removing the bonds of all people, completely untying all fetters. The most honored among all people, speaking the Dharma as the eyes of beings. The great person possesses unsurpassed wisdom, the Great Hero Buddha's fame is far-reaching. The light of the Dharma is boundless, used to liberate the most supreme Dharma. With great power, transforming the ignorant, opening the great light of wisdom. Joyfully encouraging the masses, like a great physician, attending to various ailments. The World Honored One breaks the fears of the masses, unsurpassed in removing all worries. The Buddha's benevolence is to liberate those imprisoned in the great prison. Like a great dragon, a great lion, a great Bhikkhu without attachments. The World Honored One with great wisdom, saving beings from the toils of the world. Diligent in practice, possessing great power, the expedient methods are firm and strong. Subduing various gods and humans, leading them to the great path of tranquility and peace. The Buddha is the heaven of heavens, all ghosts and spirits bow to the feet of wisdom. The Buddha appears in the world, having compassion for the world. Constantly in the cycle of birth and death, breaking all nets. Great in spiritual powers, boundless in compassion, liberating those imprisoned in the great prison. Like a great dragon, a great god, leading in the assembly. Generously giving boundless offerings, having attained the state of promoting tranquility. Elders, sages, and immortals, having crossed over various honored Dharmas. Accomplishing great disciples, the teacher's virtue is extremely honored. The most supreme among all blessings, unsurpassed in removing worries. The beings liberated are the most supreme, all with auspicious marks. Cutting off all desires, uprooting all attachments. At this time, traveling by the great Anavatapta Lake where the Dragon King resides. All that needs to be done is completed, rising into the empty sky. Disciples surrounding, quietly there are five hundred.

愍傷有極哀，　　慈護一切人， 觀察比丘眾，　　便自說是言： 「明聽我所語，　　前世之所造， 身始有所作，　　今所獲餘殃。 吾昔宿命時，　　作人名文羅， 誹謗無瑕穢，　　善妙辟支佛。 眾人大來會，　　縛束善妙士， 著杻械閉系，　　須出如死囚。 吾時見沙門，　　得縛束苦惱， 其心發慈哀，　　身則為救解。 用是罪殃故，　　墮地獄甚久， 後來生人間，　　常為人所謗。 用是有餘殃，　　於此最後世， 須陀利異道，　　共議誣謗我。 曾為婆羅門，　　博聞持道術， 有五百學志，　　講術藂樹間。 時有大神力，　　五通比丘來， 我見道人至，　　誹謗揚其惡。 仙人深愛慾，　　自高處樹間， 諸摩納聞之，　　便共效我宣。 時一切學志，　　家家行乞丐， 大眾中誹謗，　　仙人有垢欲。 緣是所犯罪，　　須陀利女人， 佛五百弟子，　　悉共被誹謗。 佛為一切明，　　有虛妄之謗， 知世吒弟子，　　是為沙門耶？ 犯是罪殃已，　　便墮惡道中， 生在太山獄，　　勤苦甚酷毒。 以此有餘殃，　　旃遮摩尼女， 在大眾會中，　　虛妄掩殺佛

佛陀深感悲憫，極度哀傷，慈愛地護佑著所有的人。 他觀察著比丘僧眾，然後親自說道： 『你們仔細聽我說，我前世所造的業， 身體開始有所作為，如今還承受著剩餘的災禍。 我過去宿命的時候，做人名叫文羅， 誹謗一位毫無瑕疵、至善至妙的辟支佛。 當時眾人聚集在一起，捆綁這位善良的賢士， 給他戴上枷鎖，關押起來，像對待死囚一樣。 我當時看到沙門被捆綁受苦， 心中生起慈悲哀憫，便出手救了他。 因為這個罪業的緣故，我墮入地獄很久， 後來轉生到人間，常常被人誹謗。 因為還有剩餘的罪業，在今生最後的時候， 須陀利外道，與人合謀誣陷誹謗我。 我曾經做婆羅門，博學多聞，掌握道術， 有五百個學生，在樹林間講授道術。 當時有一位具有大神力的五通比丘來到這裡， 我看到道人來了，就誹謗他，宣揚他的惡行。 仙人深陷愛慾，自高自大地站在樹上， 那些年輕的婆羅門聽了，就一起效仿我宣揚。 當時所有的學生，挨家挨戶乞討， 在大眾中誹謗，說仙人有污穢的慾望。 因為這個罪業，須陀利這個女人， 和佛陀的五百弟子，都一起被誹謗。 佛陀是所有人的明燈，卻遭受虛妄的誹謗， 你們知道世吒的弟子，是真正的沙門嗎？ 犯下這個罪業后，就墮入惡道之中， 生在太山地獄，遭受極其殘酷的痛苦。 因為還有剩餘的罪業，旃遮摩尼這個女人， 在大眾集會中，虛妄地誣陷佛陀殺人。』

The Buddha, deeply compassionate and with extreme sorrow, lovingly protected all beings. He observed the assembly of monks and then spoke these words himself: 'Listen carefully to what I say, the karma I created in my past lives, When my body first began to act, I am now still suffering the remaining consequences. In my past life, I was a man named Wenluo, I slandered a flawless, perfectly virtuous Pratyekabuddha. At that time, the crowd gathered and bound this virtuous sage, They put him in shackles and imprisoned him, treating him like a condemned prisoner. When I saw the Shramana bound and suffering, My heart arose with compassion and pity, and I stepped forward to rescue him. Because of this sin, I fell into hell for a long time, Later, I was reborn into the human realm, and I was often slandered. Because of the remaining karma, in this final life, Sudari, the heretic, conspired with others to falsely accuse and slander me. I was once a Brahmin, learned and knowledgeable, mastering the arts of the Way, I had five hundred students, teaching the arts in the forest. At that time, a Bhikshu with great divine power came, When I saw the Taoist arrive, I slandered him, proclaiming his evil deeds. The immortal was deeply immersed in desire, standing proudly in the trees, The young Brahmins heard this and followed my example in proclaiming it. At that time, all the students went from house to house begging, And slandered in the crowd, saying that the immortal had impure desires. Because of this sin, the woman Sudari, And the five hundred disciples of the Buddha, were all slandered together. The Buddha is the light for all, yet he suffers false accusations, Do you know if the disciples of Shita are true Shramanas? After committing this sin, I fell into the evil realms, Born in the Tai Mountain hell, suffering extremely cruel torment. Because of the remaining karma, the woman Chanchamani, In the assembly of the crowd, falsely accused the Buddha of murder.'

曾為三兄弟，　　而共諍錢財， 推撲墜深谷，　　石抬以殺之。 以是所犯罪，　　墮太山地獄， 燒炙在黑繩，　　毒痛甚酷苦。 以此有餘殃，　　調達石所抬， 於是石墮落，　　中傷佛足指。 乘船入江海，　　俱欲渡深水， 時共載船上，　　拔刀殺賈人。 用犯此罪故，　　身墮地獄中， 以是餘殃故，　　鐵刺見佛前。 曾在捕魚肆，　　生為漁者子， 有捕殺魚者，　　我爾時生心。 從是所犯罪，　　墮太山地獄， 燒炙在黑繩，　　勤苦甚毒痛。 隨樓勒國王，　　傷殺釋子時， 以是有餘殃，　　於今得頭痛。 惟衛世尊時，　　罵詈其弟子， 不應食粳米，　　當令啖生麥。 用是所犯罪，　　坐口出惡言， 以此有餘殃，　　怨結婆羅門， 請我終一時，　　三月中啖麥。 曾為治病醫，　　時療尊者子， 合藥分倒錯，　　令疾轉增劇。 用犯此罪故，　　墮地獄甚苦， 以此有餘殃，　　是故得下利。 吾昔前世時，　　曾為手搏師， 與力士相撲，　　害殺有佛子。 用犯此罪故，　　受苦難訾量， 以此餘殃故，　　脅肋為之痛

曾有三兄弟，因為爭奪錢財而互相爭鬥。 他們互相推搡，墜入深谷，又用石頭砸死對方。 因為犯下這樣的罪行，他們墮入了太山地獄。 在黑繩地獄中被燒烤，遭受極其殘酷的痛苦。 因為還有剩餘的罪業，提婆達多用石頭砸向佛陀。 於是石頭墜落，擊傷了佛陀的腳趾。 他們一同乘船進入江海，想要渡過深水。 當時他們同在船上，拔刀殺害了商人。 因為犯下這樣的罪行，他們的身體墮入了地獄之中。 因為還有剩餘的罪業，鐵刺出現在佛陀面前。 他們曾經在魚市，出生為漁夫的兒子。 有人捕殺魚類，我當時也生起了隨喜之心。 在黑繩地獄中被燒烤，遭受極其勤苦的毒痛。 隨樓勒國王，傷害殺害釋迦弟子的時候。 因為還有剩餘的罪業，所以現在會頭痛。 在惟衛世尊在世時，我曾謾罵他的弟子。 說他們不應該吃粳米，應該讓他們吃生麥。 因為犯下這樣的罪行，因為口出惡言。 墮入了黑繩地獄，遭受了不可計量的痛苦。 因為還有剩餘的罪業，與婆羅門結下怨恨。 他們請我終身，三個月都吃麥子。 我曾經是治病的醫生，當時治療一位尊者的兒子。 調配藥物時份量顛倒錯誤，導致病情更加嚴重。 因為犯下這樣的罪行，墮入地獄遭受極大的痛苦。 因為還有剩餘的罪業，所以會腹瀉。 我過去世的時候，曾經是摔跤的師傅。 與力士摔跤時，害死了佛陀的弟子。 因為犯下這樣的罪行，遭受了難以估量的痛苦。 因為還有剩餘的罪業，所以脅肋會疼痛。

There were once three brothers who fought over money. They pushed each other, fell into a deep valley, and then killed each other with stones. Because of committing such crimes, they fell into the Tai Mountain Hell. They were burned in the Black Rope Hell, suffering extremely cruel pain. Because of remaining karmic retribution, Devadatta threw a stone at the Buddha. As a result, the stone fell and injured the Buddha's toe. They boarded a boat together to cross the deep sea. While on the boat, they drew their swords and killed a merchant. Because of committing this crime, their bodies fell into hell. Because of remaining karmic retribution, iron thorns appeared before the Buddha. They were once in a fish market, born as the sons of fishermen. When others were catching and killing fish, I also had a joyful thought. They were burned in the Black Rope Hell, suffering extremely diligent and painful torment. When King Suilou Le harmed and killed Shakya's disciples. Because of remaining karmic retribution, I now suffer from headaches. When the World Honored One, Vipaśyin, was alive, I cursed his disciples. Saying they should not eat rice, but should eat raw wheat. Because of committing such crimes, because of speaking evil words. They fell into the Black Rope Hell, suffering immeasurable pain. Because of remaining karmic retribution, I formed a grudge with a Brahmin. They asked me to eat only wheat for three months. I was once a doctor, and at that time, I treated the son of a venerable one. I mixed the medicine with the wrong proportions, causing the illness to worsen. Because of committing such crimes, I fell into hell and suffered great pain. Because of remaining karmic retribution, I suffer from diarrhea. In my past life, I was once a wrestling master. While wrestling with a strongman, I killed a disciple of the Buddha. Because of committing such crimes, I suffered immeasurable pain. Because of remaining karmic retribution, my ribs ache.

謂難提和羅，　　輕毀迦葉佛， 用見此沙門，　　言不得佛道

說難陀和羅睺羅， 輕視譭謗迦葉佛， 因為見到這位沙門， 就說他不能證得佛道。

They spoke of Nanda and Rahula, Lightly disparaged and slandered Kassapa Buddha, Because they saw this Shramana, They said he could not attain Buddhahood.

佛陀五百弟子自述本生故事的經典。

The Sutra of the Five Hundred Disciples of the Buddha Recounting Their Own Origins.