T04n0202_賢愚經

大正藏第 04 冊 No. 0202 賢愚經

No. 202

賢愚經卷第一

元魏涼州沙門慧覺等在高昌郡譯

（一）梵天請法六事品第一

如是我聞：

一時佛在摩竭國善勝道場。初始得佛，念諸眾生，迷網邪倒，難可教化。「若我住世，於事無益，不如遷逝無餘涅槃。」爾時梵天，知佛所念，即從天下，前詣佛所，頭面禮足，長跪合掌勸請：「世尊！轉於法輪，莫般涅槃。」佛答梵天：「眾生之類，塵垢所弊，樂著世樂，無有慧心。若我住世，唐勞其功，如吾所念，唯滅為快。」爾時梵天，復更傾倒而白佛言：「世尊！今日法海已滿，法幢已立，潤濟開導，今正是時。又諸眾生應可度者，亦甚眾多，云何世尊，欲入涅槃？使此萌類，永失覆護。世尊往昔無數劫時，恒為眾生採集法藥，乃至一偈，以身妻子而用募求。云何不念便欲孤棄？過去久遠，于閻浮提有大國王，號修樓婆，領此世界八萬四千諸小國邑，六萬山川，八千億聚落，王有二萬夫人一萬大臣。時妙色王，德力無比，覆育民物，豐樂無極。王心念曰：『如我今者，唯以財寶資給一切，無有道教而安立之，此是我咎，何其苦哉？今當推求堅實法財普令得脫

現代漢語譯本： 《賢愚經》卷一 元魏涼州沙門慧覺等在高昌郡翻譯 （一）梵天請法六事品第一 我是這樣聽說的： 一時，佛在摩竭國善勝道場。剛成佛時，佛想到眾生，迷惑于邪見，難以教化。「如果我住世，對事情沒有益處，不如遷逝進入無餘涅槃。」這時，梵天知道佛的想法，就從天而降，來到佛的面前，頭面禮足，長跪合掌勸請說：「世尊！請您轉動法輪，不要進入涅槃。」佛回答梵天說：「眾生這類，被塵垢所矇蔽，貪戀世俗的快樂，沒有智慧的心。如果我住世，只是徒勞無功，正如我所想，唯有滅度才是快樂。」這時，梵天再次傾倒在地，對佛說：「世尊！今日佛法之海已經滿溢，法幢已經豎立，滋潤開導，現在正是時候。而且，應該被度化的眾生也很多，為什麼世尊您要進入涅槃？讓這些萌芽的眾生，永遠失去庇護。世尊您在過去無數劫時，一直為眾生採集法藥，甚至爲了一個偈子，用自己的身體和妻子來募求。為什麼不念及這些，就想要拋棄他們呢？過去很久以前，在閻浮提有一個大國王，名叫修樓婆，統治著這個世界的八萬四千個小國，六萬條山川，八千億個村落，國王有二萬個夫人和一萬個大臣。當時，妙色王，德行和力量無比，庇護養育人民，使他們豐衣足食，快樂無比。國王心裡想：『我現在只是用財寶來供給一切，沒有用佛法來教導他們，讓他們安身立命，這是我的過錯，多麼痛苦啊！現在應當尋求堅實的法財，普遍讓眾生得到解脫。』

English version: The Sutra of the Wise and the Foolish, Volume 1 Translated by the Monk Huijue of Liangzhou in the Northern Wei Dynasty and others in Gaochang County (1) The First Chapter on Brahma's Request for the Dharma Thus have I heard: At one time, the Buddha was in the Good Victory Bodhimanda in Magadha. When he had just attained Buddhahood, he thought of all sentient beings, who were deluded by wrong views and difficult to teach. 'If I remain in the world, it will be of no benefit, it would be better to pass away into complete Nirvana.' At that time, Brahma, knowing the Buddha's thoughts, descended from the heavens and came before the Buddha, bowed his head to his feet, knelt with his palms together, and urged him, 'World Honored One! Please turn the wheel of Dharma, do not enter Nirvana.' The Buddha replied to Brahma, 'Sentient beings are obscured by defilements, they are attached to worldly pleasures, and have no wisdom. If I remain in the world, it will be in vain, as I think, only extinction is happiness.' At that time, Brahma again prostrated himself and said to the Buddha, 'World Honored One! Today the ocean of Dharma is full, the banner of Dharma has been raised, it is the right time to nourish and guide. Moreover, there are many sentient beings who should be saved, why does the World Honored One want to enter Nirvana? Let these budding beings forever lose their protection. In the past countless kalpas, the World Honored One has always collected the medicine of Dharma for sentient beings, even for a single verse, he would use his own body and wife to seek it. Why do you not remember these and want to abandon them? In the distant past, in Jambudvipa, there was a great king named King Surobha, who ruled over 84,000 small kingdoms, 60,000 mountains and rivers, and 800 billion villages in this world. The king had 20,000 wives and 10,000 ministers. At that time, King Myosoku, with unparalleled virtue and power, protected and nurtured the people, making them prosperous and happy. The king thought in his heart: 'Now I only provide for everything with wealth and treasures, without using the Dharma to teach them and establish them, this is my fault, how painful it is! Now I should seek solid Dharma wealth and universally liberate all sentient beings.'

。』即時宣令閻浮提內：『誰能有法與我說者，恣其所須，不敢違逆。』募出周遍，無有應者，時王憂愁酸切懇惻。毗沙門王見其如是，欲往試之，輒自變身化作夜叉，色貌青黑，眼赤如血，狗牙上出，頭髮悉豎，火從口出，來詣宮門，口自宣言：『誰欲聞法？我當爲說。』王聞是語，喜不自勝，躬自出迎，前為作禮，敷施高座，請令就坐，即集群僚，前後圍繞，欲得聽聞。爾時夜叉復告王曰：『學法事難，云何直爾欲得聞知？』王叉手曰：『一切所須不敢有逆。』夜叉報曰：『若以大王可愛妻子與我食者，乃與汝法。』爾時大王以所愛夫人及兒中勝者供養夜叉，夜叉得已，于高座上眾會之中取而食之。爾時諸王百官群臣見王如是，啼哭懊惱，宛轉在地，勸請大王令舍此事。王為法故，心堅不回。時夜叉鬼食妻子盡，為說一偈：

「『一切行無常，　　生者皆有苦， 　　五陰空無相，　　無有我我所。』

「說是偈已，王大歡喜，心無悔恨大如毛髮，即便書寫，遣使頒示閻浮提內，咸使誦習。時毗沙門王還複本形，贊言：『善哉！甚奇甚特！夫人太子猶存如故。』爾時王者今佛身是

現代漢語譯本：『立即向整個閻浮提宣告：『誰能有方法告訴我，就滿足他的一切需求，絕不違背。』招募遍及各地，無人迴應，當時國王憂愁悲傷，懇切至極。毗沙門天王見他如此，想去試探他，就自己變身化作夜叉，臉色青黑，眼睛赤紅如血，犬牙向上突出，頭髮全部豎立，火焰從口中噴出，來到宮門，口中自言自語：『誰想聽法？我當爲他說。』國王聽到這話，歡喜得難以自持，親自出門迎接，上前行禮，鋪設高座，請他入座，隨即召集眾臣，前後圍繞，想要聽聞佛法。當時夜叉又告訴國王說：『學法之事艱難，怎麼能輕易就想聽聞？』國王合掌說：『一切所需，我都不敢違逆。』夜叉回答說：『如果把大王你心愛的妻子給我吃，我就給你講法。』當時國王就把他所愛的夫人和兒子中最優秀的獻給夜叉供養，夜叉得到后，在高座上當著眾人的面把他們吃了。當時各位國王、百官、群臣見國王如此，啼哭懊惱，在地上翻滾，勸請大王放棄此事。國王爲了求法，心意堅定不移。當時夜叉鬼把妻子兒女都吃光了，為他說了一偈： 『一切行為都是無常的，出生的人都必然有痛苦，五蘊是空無自性的，沒有我也沒有我所擁有的。』 說完這偈語后，國王非常歡喜，心中沒有一絲一毫的後悔，立即書寫下來，派使者頒佈到閻浮提各地，讓大家都誦讀學習。當時毗沙門天王恢復了本來的樣子，讚歎道：『太好了！真是奇特！夫人和太子仍然安然無恙。』當時的那位國王就是現在的佛陀。

English version: 'Immediately proclaim throughout Jambudvipa: 'Whoever has a method to tell me, I will grant all their needs, and will not disobey.' The recruitment went everywhere, but no one responded. At that time, the king was worried, sad, and extremely earnest. King Vaisravana, seeing him like this, wanted to test him, so he transformed himself into a Yaksha, with a blue-black face, eyes as red as blood, dog teeth protruding upwards, all his hair standing on end, and flames coming out of his mouth. He came to the palace gate and said to himself: 'Who wants to hear the Dharma? I will speak it for them.' The king, hearing these words, was overjoyed and could not contain himself. He personally went out to greet him, bowed before him, set up a high seat, and invited him to sit. He then gathered his officials, who surrounded him, wanting to hear the Dharma. At that time, the Yaksha again told the king: 'Learning the Dharma is difficult, how can you so easily want to hear it?' The king clasped his hands and said: 'I dare not disobey any of your needs.' The Yaksha replied: 'If you give me your beloved wife to eat, I will teach you the Dharma.' At that time, the king offered his beloved wife and the best of his sons to the Yaksha. After receiving them, the Yaksha ate them in front of everyone on the high seat. At that time, the kings, officials, and ministers, seeing the king like this, cried and grieved, rolling on the ground, and urged the king to give up this matter. The king, for the sake of seeking the Dharma, remained steadfast in his heart. At that time, the Yaksha ghost ate all his wife and children, and spoke a verse for him: 'All actions are impermanent, those who are born must suffer, the five aggregates are empty and without self-nature, there is no 'I' nor 'what belongs to me'.' After speaking this verse, the king was very happy, and there was not a trace of regret in his heart. He immediately wrote it down and sent messengers to proclaim it throughout Jambudvipa, so that everyone could recite and learn it. At that time, King Vaisravana returned to his original form and praised: 'Excellent! How wonderful and extraordinary! The wife and prince are still safe and sound.' That king at that time is the Buddha now.

。世尊昔日為法尚爾，云何今欲便舍眾生早入涅槃而不救濟？

「又復，世尊！過去久遠阿僧祇劫，于閻浮提作大國王，名虔阇尼婆梨，典領諸國八萬四千聚落，二萬夫人婇女，一萬大臣。王有慈悲，矜及一切，人民蒙賴，穀米豐賤，感佩王恩，猶視慈父。時王心念：『我今最尊，位居豪首，人民於我各各安樂。雖復有是，未盡我心，今當推求妙寶法財以利益之。』思惟是已，遣臣宣令遍告一切：『誰有妙法與我說者，當給所須，隨其所欲。』時有婆羅門，名勞度差，來詣宮門，云我有法。王聞之喜，即出奉迎，前為作禮，敷好床褥，請令就座，王與左右合掌白言：『唯愿大師！垂矜愚鄙，開闡妙法，令得聞知。』時勞度差復報王曰：『我之智慧，追求遐方，積學不易，云何直爾便欲得聞？』王復報曰：『一切所須，悉見告敕，皆當供給。』勞度差曰：『大王今日，能于身上剜燃千燈用供養者，乃與汝說。』王聞此語，倍用歡喜，即時遣人乘八萬裡像，告語一切閻浮提內：『虔阇婆梨大國王者，卻後七日，為於法故，當剜其身以燃千燈

世尊過去爲了求法尚且如此，為何現在想要捨棄眾生，早早進入涅槃而不去救濟他們呢？ 『還有，世尊！在過去很久遠的無數劫之前，在閻浮提做大國王，名叫虔阇尼婆梨，統治著八萬四千個聚落，有兩萬夫人和宮女，以及一萬大臣。國王慈悲為懷，憐憫一切，人民都依賴他，糧食充足且便宜，感念國王的恩德，就像對待慈父一樣。當時國王心想：『我現在最為尊貴，地位顯赫，人民都因我而安樂。雖然如此，但這還不能滿足我的心願，現在應當尋求微妙的佛法寶藏來利益他們。』思考完畢，就派遣大臣宣告天下：『誰有微妙的佛法可以告訴我，我將給予他所需的一切，滿足他的任何願望。』當時有個婆羅門，名叫勞度差，來到宮門，說他有佛法。國王聽了非常高興，立刻出門迎接，上前行禮，鋪設好床褥，請他入座，國王和左右侍從合掌說道：『希望大師！憐憫我等愚昧，開示微妙的佛法，讓我們得以聽聞。』當時勞度差回答國王說：『我的智慧，是經過長途跋涉，長期積累學習才得到的，怎麼能輕易就說給你聽呢？』國王又回答說：『一切所需，請您儘管吩咐，我都會供給。』勞度差說：『大王今天，如果能在身上剜肉燃千燈來供養，我就給你講法。』國王聽了這話，更加歡喜，立刻派人乘坐八萬里的大象，通告整個閻浮提：『虔阇婆梨大國王，七天之後，爲了求法，將要剜身燃千燈。』

The World Honored One was like this in the past for the sake of the Dharma, why now do you want to abandon sentient beings and enter Nirvana early without saving them? 『Furthermore, World Honored One! In the distant past, countless kalpas ago, in Jambudvipa, there was a great king named Kanjani-parivara, who ruled over 84,000 settlements, had 20,000 wives and concubines, and 10,000 ministers. The king was compassionate and merciful to all, and the people relied on him. Grain was abundant and cheap, and they were grateful for the king's kindness, regarding him as a loving father. At that time, the king thought: 『I am now the most honored, holding the highest position, and the people are all at peace because of me. Although this is so, it does not fully satisfy my heart. Now I should seek the wonderful treasure of the Dharma to benefit them.』 Having thought this, he sent ministers to proclaim throughout the land: 『Whoever has the wonderful Dharma to tell me, I will give them whatever they need, fulfilling their every desire.』 At that time, there was a Brahmin named Raudraksha, who came to the palace gate and said he had the Dharma. The king was very happy to hear this, and immediately went out to greet him, bowed before him, prepared a good bed, and invited him to sit down. The king and his attendants joined their palms and said: 『May the master! Have compassion on our ignorance and reveal the wonderful Dharma, so that we may hear it.』 At that time, Raudraksha replied to the king: 『My wisdom has been acquired through long journeys and accumulated learning, how can I simply tell it to you?』 The king replied: 『Whatever you need, please tell me, and I will provide it all.』 Raudraksha said: 『Great King, today, if you can carve out your flesh and light a thousand lamps as an offering, then I will tell you the Dharma.』 The king was even more delighted to hear this, and immediately sent people on elephants that could travel 80,000 miles to announce throughout Jambudvipa: 『King Kanjani-parivara, after seven days, for the sake of the Dharma, will carve his body to light a thousand lamps.』

。』時諸小王、一切人民，聞此語已，各懷愁毒，悉來詣王，到作禮畢，共白之言：『今此世界有命之類，依恃大王，如盲依導，孩兒仰母，王薨之後，當何所怙？若於身上剜千燈者，必不全濟，云何為此一婆羅門，棄此世界一切眾生？』是時宮中二萬夫人、五百太子、一萬大臣，合掌勸請，亦皆如是。時王報曰：『汝等諸人慎勿卻我無上道心，吾為是事誓求作佛，后成佛時，必先度汝。』是時眾人見王意正，啼哭懊惱自投于地。王意不改，語婆羅門：『今可剜身而燃千燈。』尋為剜之，各著脂炷。眾會見已，絕而復穌，以身投地，如大山崩。王復白言：『唯愿大師！垂哀矜采，先為說法，然後燃燈，我命儻斷，不及聞法。』時勞度差，便唱法言：

「『常者皆盡，　　高者必墮，　　合會有離， 　　生者皆死。』

「說是偈已，而便燃火。當此之時，王大歡喜，心無悔恨，自立誓願：『我今求法，為成佛道，后得佛時，當以智慧光明照悟眾生結縛黑闇。』作是誓已，天地大動，乃至凈居諸天宮殿動搖，咸各下視。見於菩薩作法供養，毀壞身體，不顧軀命，僉然俱下，側塞虛空，啼哭之淚，猶如盛雨，又雨天華而以供養

現代漢語譯本：當時，各位小王和所有人民聽到這話后，都心懷憂愁和痛苦，紛紛來到國王面前，行禮完畢后，一同稟告說：『現在這個世界上的所有生命都依賴著大王，就像盲人依賴嚮導，孩子仰賴母親一樣。大王您駕崩之後，我們該依靠誰呢？如果要在身上剜出一千盞燈，必定不能完全救治，為什麼爲了一個婆羅門，就要拋棄這個世界上的所有眾生呢？』當時，宮中兩萬夫人、五百太子和一萬大臣，合掌勸請，也都是這樣說。國王回答說：『你們各位不要動搖我追求無上道的心，我爲了這件事發誓要成佛，將來成佛時，必定先度化你們。』當時，眾人見國王心意已決，都哭泣懊惱，跌倒在地。國王心意不變，對婆羅門說：『現在可以剜身燃千燈了。』隨即讓人剜身，各處放上油脂燈芯。眾人看到后，昏厥過去又甦醒過來，以身體投向地面，像大山崩塌一樣。國王又稟告說：『希望大師！垂憐哀憫，先為我說法，然後再燃燈，我如果生命斷絕，就來不及聽法了。』當時，勞度差就唱誦法偈說： 『常住的都會消逝，高位的必定墜落，相聚的終會分離，出生的都會死亡。』 說完這偈語后，就點燃了火。這時，國王非常歡喜，心中沒有後悔和怨恨，自己立下誓願：『我今天求法，是爲了成就佛道，將來成佛時，應當用智慧光明照亮眾生被束縛的黑暗。』立下這個誓願后，天地都震動了，甚至連凈居天的宮殿都搖晃起來，他們都向下觀看。看到菩薩在做供養，毀壞身體，不顧性命，都一起下來，擠滿了天空，哭泣的眼淚，像傾盆大雨一樣，又降下天花來供養。

English version: At that time, all the minor kings and all the people, upon hearing these words, were filled with sorrow and pain. They all came to the king, and after paying their respects, they jointly said: 'Now, all living beings in this world rely on Your Majesty, just as the blind rely on a guide, and children rely on their mothers. After Your Majesty passes away, who shall we depend on? If a thousand lamps are to be carved into your body, it will certainly not be a complete cure. Why would you abandon all living beings in this world for the sake of one Brahmin?' At that time, the twenty thousand consorts, five hundred princes, and ten thousand ministers in the palace, with their palms together, also pleaded in the same way. The king replied: 'All of you, do not waver my mind in seeking the supreme path. I have vowed to become a Buddha for this cause, and when I become a Buddha, I will surely liberate you first.' At that time, seeing that the king's mind was firm, the people wept and grieved, throwing themselves to the ground. The king's mind did not change, and he said to the Brahmin: 'Now you may carve into my body and light a thousand lamps.' Immediately, he had his body carved, and wicks of fat were placed in each wound. When the assembly saw this, they fainted and then revived, throwing themselves to the ground like a collapsing mountain. The king then said: 'O Master! Please have mercy and compassion, first preach the Dharma to me, and then light the lamps. If my life ends, I will not have time to hear the Dharma.' At that time, Laoducha recited the Dharma verse: 'All that is constant will perish, the high will surely fall, meetings will end in separation, and all that is born will die.' After reciting this verse, he lit the fire. At this time, the king was very joyful, with no regret or resentment in his heart, and he made a vow: 'Today I seek the Dharma to achieve Buddhahood. When I become a Buddha, I shall use the light of wisdom to illuminate the darkness of the fetters that bind all living beings.' After making this vow, the heavens and the earth shook, and even the palaces of the Pure Abode Heavens trembled. They all looked down and saw the Bodhisattva making offerings, destroying his body, disregarding his life. They all descended together, filling the sky, and their tears of weeping were like a heavy rain, and they also rained down heavenly flowers as offerings.

。時天帝釋下至王前，種種讚歎，復問之曰：『大王！今者苦痛極理，心中頗有悔恨事不？』王即言：『無。』帝釋復白：『今觀王身，戰掉不寧，自言無悔，誰當知之？』王復立誓：『若我從始乃至於今，心不悔者，身上眾瘡，即當平復。』作是語已，尋時平復。時彼王者今佛是也。世尊往昔苦毒求法，皆為眾生；今者滿足，云何捨棄欲入涅槃，永使一切失大法明？

「又復，世尊！過去世中，于閻浮提作大國王，名毗楞竭梨，典領諸國八萬四千聚落，二萬夫人婇女，五百太子，一萬大臣，王有慈悲，視民如子。爾時大王心好正法，即時遣臣宣令一切：『誰有經法為我說者，當隨其意給足所須。』有婆羅門名勞度差，來詣宮門言：『有大法，誰欲聞者，我當爲說。』王聞此語，喜不自勝，躬出奉迎，接足為禮，問訊起居，將至大殿，敷施高座，請令就坐，合掌白言：『唯愿大師！當爲說法。』勞度差曰：『我之所知，四方追學，勞苦積年，云何大王直爾欲聞？』王叉手曰：『一切所須，幸垂敕及，于大師所不敢有惜。』尋報王言：『若能于汝身上，斫千鐵釘，乃與汝法。』王即可之：『卻後七日，當辦斯事

現代漢語譯本：當時，天帝釋來到國王面前，各種讚歎，又問他說：『大王！現在你痛苦到了極點，心中可有後悔的事情嗎？』國王立即說：『沒有。』帝釋又說：『現在看你的身體，戰慄不安，自己說沒有後悔，誰會相信呢？』國王再次立誓：『如果我從開始到現在，心中沒有後悔，我身上的所有瘡傷，就會立即平復。』說完這話，立刻就平復了。當時的那個國王就是現在的佛陀。世尊過去爲了求法，歷盡苦難，都是爲了眾生；現在已經圓滿，怎麼能捨棄眾生，想要進入涅槃，永遠讓一切眾生失去大法光明呢？ 又，世尊！過去世中，在閻浮提做大國王，名叫毗楞竭梨，統治著八萬四千個聚落，有兩萬個夫人和宮女，五百個太子，一萬個大臣。國王慈悲為懷，視百姓如自己的孩子。當時大王心中喜愛正法，立即派遣大臣向全國宣告：『誰有佛法願意為我講說，我將滿足他的一切需求。』有個婆羅門名叫勞度差，來到宮門前說：『我有大法，誰想聽，我就為他說。』國王聽到這話，高興得無法自持，親自出門迎接，跪拜他的腳，問候起居，將他請到大殿，鋪設高座，請他坐下，合掌說道：『希望大師！為我講說佛法。』勞度差說：『我所知道的佛法，四方的人都來學習，我辛苦多年才得到，大王怎麼能輕易就想聽呢？』國王拱手說：『一切所需，請您吩咐，對於大師我不敢吝惜。』勞度差隨即對國王說：『如果能在你身上釘上一千個鐵釘，我就把佛法傳給你。』國王立刻答應：『七天之後，我準備好這件事。』

English version: At that time, the Heavenly Emperor Śakra descended before the king, praising him in various ways, and then asked him, 'Great King! Now that you are in extreme pain, is there any regret in your heart?' The king immediately said, 'No.' Śakra then said, 'Now, looking at your body, trembling and uneasy, you say you have no regrets, who would believe that?' The king then made another vow, 'If from the beginning until now, there is no regret in my heart, then all the sores on my body will immediately heal.' As soon as he said this, they immediately healed. That king at that time is the Buddha now. The World Honored One endured suffering in the past to seek the Dharma, all for the sake of sentient beings; now that he has attained fulfillment, how can he abandon sentient beings, desiring to enter Nirvana, and forever cause all beings to lose the light of the Great Dharma? Furthermore, World Honored One! In a past life, in Jambudvipa, there was a great king named Viraṅkāri, who ruled over 84,000 settlements, had 20,000 consorts and palace women, 500 princes, and 10,000 ministers. The king was compassionate and regarded his people as his own children. At that time, the great king had a fondness for the true Dharma, and immediately sent ministers to proclaim throughout the country, 'Whoever has the Dharma and is willing to speak it for me, I will fulfill all their needs.' A Brahmin named Lāuduccha came to the palace gate and said, 'I have the Great Dharma, whoever wants to hear it, I will speak it for them.' Upon hearing this, the king was overjoyed and went out to greet him personally, bowing at his feet, inquiring about his well-being, and inviting him to the great hall, where he laid out a high seat, invited him to sit, and said with palms together, 'I hope, Master! You will speak the Dharma for me.' Lāuduccha said, 'What I know, people from all directions come to learn, I have labored for many years to obtain it, how can the great king so easily want to hear it?' The king bowed and said, 'Whatever is needed, please command, I dare not be stingy with the Master.' Lāuduccha then said to the king, 'If you can have a thousand iron nails hammered into your body, then I will transmit the Dharma to you.' The king immediately agreed, 'After seven days, I will prepare for this matter.'

。』爾時大王，尋時遣人乘八萬裡像，遍告一切閻浮提內：『毗楞竭梨大王，卻後七日，當於身上斫千鐵釘。』臣民聞之，悉來雲集，白大王言：『我等四遠，承王恩德，各獲安樂。唯愿大王！為我等故，莫于身上斫千鐵釘。』爾時宮中，夫人婇女、太子大臣，一切眾會，咸皆同時，向王求哀：『唯愿大王！以我等故，莫為一人便取命終，孤棄天下一切眾生。』爾時國王報謝之曰：『我于久遠生死之中殺身無數，或為貪慾瞋恚愚癡，計其白骨高於須彌，斬首流血過於五江，啼哭之淚多於四海，如是種種，唐捐身命，未曾為法。吾今斫釘，以求佛道，后成佛時，當以智慧利劍，斷除汝等結使之病，云何乃欲遮我道心？』爾時眾會，默然無言。於時大王語婆羅門：『唯愿大師！垂恩先說，然後下釘，我命儻終，不及聞法。』時勞度差，便說偈言：

「『一切皆無常，　　生者皆有苦， 　　諸法空無生，　　實非我所有。』

「說是偈已，即于身上斫千鐵釘。時諸小王群臣之眾，一切大會，以身投地，如大山崩，宛轉啼哭，不識諸方。是時天地六種震動，欲色諸天，怪其所以，僉然俱下，見於菩薩困苦為法傷壞其身，同時啼哭，淚如盛雨，又雨天花而以供養

現代漢語譯本：當時，大王立刻派遣使者乘坐八萬里的大象，遍告整個閻浮提：『毗楞竭梨大王，七天之後，將在身上釘上一千根鐵釘。』臣民聽到這個訊息，都聚集過來，對大王說：『我們從四面八方而來，承蒙大王的恩德，各自獲得安樂。只希望大王！爲了我們，不要在身上釘上一千根鐵釘。』當時宮中，夫人、宮女、太子、大臣，所有在場的人，都同時向大王哀求：『只希望大王！爲了我們，不要因為一個人就結束生命，拋棄天下所有的眾生。』當時國王回答說：『我在漫長的生死輪迴中，殺身無數，有的因為貪慾、瞋恚、愚癡，算起來白骨堆積如須彌山高，斬首流的血超過五條江河，哭泣的眼淚多於四海，像這樣種種，白白地浪費了生命，從未爲了佛法。我今天釘釘子，是爲了求得佛道，將來成佛時，將用智慧的利劍，斬斷你們的煩惱病根，你們怎麼反而要阻礙我的道心呢？』當時在場的人，都沉默不語。這時大王對婆羅門說：『只希望大師！先慈悲地講法，然後再釘釘子，我如果死了，就聽不到佛法了。』當時勞度差，就說了偈語： 『一切都是無常的，　　生下來就必然有苦， 諸法本性空無生，　　實際上沒有什麼是屬於我的。』 說完偈語后，就在身上釘了一千根鐵釘。當時各小國的國王、群臣以及所有在場的人，都撲倒在地，像大山崩塌一樣，翻滾啼哭，不辨方向。這時天地發生六種震動，欲界和色界諸天，感到奇怪，都一起下來，看到菩薩爲了求法而受苦，身體被摧殘，同時哭泣，眼淚像傾盆大雨，又降下天花來供養。

English version: At that time, the great king immediately sent messengers riding elephants that traveled eighty thousand miles, to proclaim throughout Jambudvipa: 'King Vairagya, after seven days, will have a thousand iron nails hammered into his body.' The subjects and people, upon hearing this, all gathered and said to the king: 'We have come from all directions, and by your grace, we have each obtained peace and happiness. We only wish, O great king! For our sake, do not hammer a thousand iron nails into your body.' At that time, in the palace, the queen, the concubines, the crown prince, the ministers, and all those assembled, simultaneously pleaded with the king: 'We only wish, O great king! For our sake, do not end your life for the sake of one person, abandoning all living beings in the world.' At that time, the king replied: 'In the long cycle of birth and death, I have killed myself countless times, sometimes due to greed, anger, and ignorance. If counted, my white bones would be higher than Mount Sumeru, the blood from my severed heads would exceed five rivers, and the tears from my weeping would be more than the four seas. In all these ways, I have wasted my life in vain, never for the sake of the Dharma. Today, I am hammering nails to seek the path of Buddhahood. When I become a Buddha, I will use the sharp sword of wisdom to cut off the roots of your afflictions. Why do you now want to obstruct my aspiration for the path?' At that time, the assembly was silent and speechless. Then the great king said to the Brahmin: 'I only wish, O master! To mercifully speak the Dharma first, and then hammer the nails. If I die, I will not be able to hear the Dharma.' At that time, Raudraksha spoke the verse: 'All things are impermanent, those who are born are bound to suffer, All dharmas are empty and unarisen, truly nothing belongs to me.' After speaking the verse, he then had a thousand iron nails hammered into his body. At that time, the kings of the small kingdoms, the ministers, and all those assembled, threw themselves to the ground, like a great mountain collapsing, rolling and weeping, unable to discern directions. At this time, the heavens and earth shook in six ways. The gods of the desire and form realms, wondering why, all descended together, and seeing the Bodhisattva suffering for the sake of the Dharma, his body being destroyed, they wept simultaneously, their tears like a torrential rain, and they also rained down heavenly flowers as an offering.

。時天帝釋，來到王前，而問王言：『大王！今者勇猛精進，不憚苦痛，為於法故，欲何所求？欲作帝釋轉輪王乎？為欲求作魔王梵王？』王答之曰：『我之所為，不求三界受報之樂，所有功德，用求佛道。』天帝復言：『王今壞身，乃如是苦，寧悔恨意耶？』王言：『無也。』天帝復言：『今觀王身，不能自持，言無悔恨，以何為證？』王尋立誓：『若我至誠，心無悔恨者，我今身體，還復如故。』作是語已，即時平復。天及人民欣勇無量。世尊今者法海已滿，功德悉備，云何欲舍一切眾生，疾入涅槃而不說法？

「又復，世尊！過去久遠無量阿僧祇劫，此閻浮提有大國王，名曰梵天王，有太子，字曇摩鉗，好樂正法，遣使推求，四方周遍，了不能得。

「爾時太子，求法不獲，愁悶懊惱。時天帝釋知其至誠，化作婆羅門來詣宮門，言：『我知法，誰欲聞者，吾當為說。』太子聞之，即出奉迎，接足為禮，將至大殿，敷好床座，請令就坐，合掌白言：『唯愿大師！垂愍為說。』婆羅門言：『學事甚難！追師積久，爾乃得之。云何直爾便欲得聞？理不可也。』太子復言：『大師所須，愿見告敕，身及妻子，一皆不惜

現代漢語譯本：當時，天帝釋來到國王面前，問國王說：『大王！您現在如此勇猛精進，不畏懼痛苦，爲了佛法，您想求什麼呢？是想做帝釋天王、轉輪聖王嗎？還是想做魔王、梵天王？』國王回答說：『我所做的一切，不是爲了求三界受報的快樂，我所有的功德，都是爲了求得佛道。』天帝又說：『大王您現在身體都毀壞成這樣，如此痛苦，難道沒有後悔的意思嗎？』國王說：『沒有。』天帝又說：『現在看您的身體，都不能自己支撐了，卻說沒有後悔，用什麼來證明呢？』國王隨即立誓：『如果我至誠，心中沒有後悔，我現在的身體，就恢復如初。』說完這話，身體立刻恢復了。天人和百姓都歡喜踴躍，無量無邊。世尊您現在法海已經圓滿，功德都已具備，為什麼想要捨棄一切眾生，快速進入涅槃而不說法呢？ 又，世尊！在過去久遠無量阿僧祇劫之前，這個閻浮提有一個大國王，名叫梵天王，他有一個太子，名字叫曇摩鉗，喜歡正法，派遣使者四處尋找，但始終沒有找到。 當時，太子求法沒有得到，感到憂愁煩惱。這時，天帝釋知道他的至誠之心，就化作婆羅門來到宮門，說：『我知道佛法，誰想聽，我就為他說。』太子聽了，立刻出來迎接，接住他的腳行禮，請到大殿，鋪好床座，請他坐下，合掌說道：『希望大師！慈悲為我說法。』婆羅門說：『學習佛法非常困難！追隨老師很久，才能得到。怎麼能直接就想聽呢？這不合道理。』太子又說：『大師您需要什麼，請告訴我，我的身體和妻子，我都不吝惜。』

English version: At that time, the heavenly king Śakra came before the king and asked him, 'Great King! Now you are so courageous and diligent, not fearing pain. For the sake of the Dharma, what do you seek? Do you wish to become the heavenly king Śakra, a wheel-turning king, or do you wish to become a demon king or a Brahma king?' The king replied, 'All that I do is not for the sake of seeking the pleasures of the three realms. All my merits are for the sake of seeking the path to Buddhahood.' Śakra then said, 'Great King, your body is now so ruined and you are in such pain. Do you not have any regrets?' The king said, 'No.' Śakra then said, 'Now, looking at your body, you cannot even support yourself, yet you say you have no regrets. What proof do you have?' The king then made a vow, 'If I am sincere and have no regrets in my heart, may my body now be restored to its original state.' As soon as he said this, his body was immediately restored. The gods and the people were overjoyed beyond measure. World Honored One, now your sea of Dharma is full, and your merits are all complete. Why do you wish to abandon all sentient beings, quickly enter Nirvana, and not teach the Dharma? Furthermore, World Honored One! In the past, countless asamkhya kalpas ago, in this Jambudvipa, there was a great king named King Brahma. He had a prince named Dhammakama, who loved the true Dharma. He sent messengers to search in all directions, but they could not find it. At that time, the prince, unable to obtain the Dharma, was filled with sorrow and distress. Then, the heavenly king Śakra, knowing his sincerity, transformed himself into a Brahmin and came to the palace gate, saying, 'I know the Dharma. Whoever wishes to hear it, I will speak it for them.' Upon hearing this, the prince immediately went out to greet him, bowed at his feet, and invited him to the great hall. He laid out a fine seat and invited him to sit, and with his palms together, he said, 'I beseech you, Great Master! Please have compassion and speak the Dharma for me.' The Brahmin said, 'Learning the Dharma is very difficult! One must follow a teacher for a long time to obtain it. How can you expect to hear it directly? It is not reasonable.' The prince then said, 'Whatever the Great Master needs, please tell me. I will not begrudge my body or my wife.'

。』婆羅門言：『汝今若能作大火坑，令深十丈，滿中熾火，自投于中以供養者，吾乃與法。』爾時太子，即如其言作大火坑。王及夫人，群臣婇女，聞是語已，不能自寧，咸悉都集，詣太子宮，諫喻太子，曉婆羅門：『唯愿慈愍，以我等故，勿令太子投於火坑，若其所須，國城妻子，及與我身，當爲給使。』婆羅門言：『吾不相逼，隨太子意！能如是者，我為說法；不者不說。』觀其志固，各自默然。爾時大王即遣使者，乘八萬裡像，宣告一切閻浮提內：『曇摩鉗太子，為於法故，卻後七日，身投火坑。其欲見者，宜早來會。』時諸小王，四遠士民，強弱相扶，悉皆雲集，詣太子所，長跪合掌，異口同音，白太子言：『我等諸臣，仰憑太子，猶如父母。今若投火，天下喪父，永無所怙。愿愍我曹，莫為一人孤棄一切。』爾時太子語眾人言：『我于久遠生死之中喪身無數，人中為貪更相斬害，天上壽盡失欲憂苦，地獄之中，火燒湯煮、斧鋸刀戟、灰河劍樹，一日之中，喪身難計，痛徹心髓，不可具陳。餓鬼之中，百毒鉆軀。畜生中苦，身供眾口，負重食草，苦亦難數。空荷眾苦，唐失身命，未曾善心為於法也

現代漢語譯本：婆羅門說：『你現在如果能挖一個深十丈的大火坑，裡面充滿熾熱的火焰，然後自己跳進去供養我，我就把佛法傳授給你。』當時太子立刻按照他說的做了個大火坑。國王和王后，以及大臣和宮女們，聽到這話后都坐立不安，全都聚集到太子宮，勸說太子，並勸告婆羅門：『希望您能慈悲，爲了我們，不要讓太子跳進火坑。如果他有什麼需要的，無論是國家、城池、妻子，還是我們自己，都願意供他驅使。』婆羅門說：『我沒有強迫他，一切都隨太子自己的意願！如果他能這樣做，我就為他說法；否則就不說。』看到太子意志堅定，大家各自沉默不語。當時國王就派使者，乘坐八萬里的大象，向整個閻浮提宣告：『曇摩鉗太子爲了求法，將在七天後，投身火坑。想見他的人，應該早點來相會。』當時各小國的國王，四面八方的百姓，不論強弱，都互相攙扶著，全部聚集到太子那裡，長跪合掌，異口同聲地對太子說：『我們這些臣民，仰仗太子，就像仰仗父母一樣。現在如果太子投身火坑，天下就失去了父親，永遠沒有依靠了。希望您能憐憫我們，不要爲了一個人而拋棄所有人。』當時太子對眾人說：『我在漫長的生死輪迴中，失去身體無數次，在人間因為貪慾互相殘殺，在天上壽命終結時失去慾望而憂愁痛苦，在地獄中，被火燒、被湯煮、被斧鋸刀戟傷害、在灰河劍樹中受苦，一天之中，失去身體的次數難以計算，痛苦徹骨，難以一一陳述。在餓鬼道中，被各種毒物鉆入身體。在畜生道中受苦，身體被眾生吞食，揹負重物吃草，痛苦也難以計數。白白承受各種痛苦，徒然失去生命，從未有過善心爲了求法啊！』

English version: The Brahmin said, 『If you can now make a large fire pit, ten fathoms deep, filled with blazing fire, and throw yourself into it as an offering, then I will give you the Dharma.』 At that time, the prince immediately made a large fire pit as he was told. The king and queen, along with the ministers and palace women, upon hearing this, were unable to remain calm. They all gathered at the prince's palace, advising the prince and pleading with the Brahmin, 『We beseech you to have mercy, for our sake, do not let the prince throw himself into the fire pit. If he needs anything, whether it be the kingdom, the cities, his wives, or even ourselves, we are willing to serve him.』 The Brahmin said, 『I am not forcing him; it is all up to the prince's own will! If he can do this, I will preach the Dharma; if not, I will not.』 Seeing his firm resolve, they all fell silent. At that time, the king sent messengers, riding on elephants that could travel eighty thousand miles, to announce throughout Jambudvipa: 『Prince Dhammakhema, for the sake of the Dharma, will throw himself into a fire pit in seven days. Those who wish to see him should come early to meet.』 At that time, the kings of various small states, and people from all directions, both strong and weak, supporting each other, all gathered at the prince's place, kneeling with palms together, and said in unison to the prince, 『We, your subjects, rely on you, Prince, as if you were our parents. If you throw yourself into the fire now, the world will lose its father, and will have no one to rely on forever. We beg you to have compassion on us, and not abandon everyone for the sake of one person.』 At that time, the prince said to the crowd, 『In the long cycle of birth and death, I have lost my body countless times. In the human realm, I have killed each other out of greed. In the heavens, I have suffered sorrow and pain from losing desires when my lifespan ended. In hell, I have been burned by fire, boiled in hot water, harmed by axes, saws, knives, and spears, and suffered in the river of ashes and the sword tree. In one day, the number of times I have lost my body is countless, and the pain is unbearable to describe. In the realm of hungry ghosts, my body has been pierced by all kinds of poisons. In the animal realm, I have suffered, my body being consumed by others, carrying heavy loads and eating grass. The suffering is also countless. I have endured all kinds of suffering in vain, losing my life for nothing, and have never had a good heart for the sake of the Dharma!』

。吾今以此臭穢之身，供養法故，汝等云何復欲卻我無上道心？我舍此身，為求佛道，后成佛時，當施汝等五分法身。』眾人默然。是時太子，立火坑上，白婆羅門：『唯愿大師！為我說法，我命儻終，不及聞法。』時婆羅門，即便為說此偈：

「『常行於慈心，　　除去恚害想， 　　大悲愍眾生，　　矜傷為雨淚， 　　修行大喜心，　　同己所得法， 　　救護以道意，　　乃應菩薩行。』

「說是偈已，便欲投火。爾時帝釋並梵天王，各捉一手，而復難之：『閻浮提內一切生類，賴太子恩，莫不得所。今投火坑，天下喪父，何為自沒，孤棄一切？』爾時太子，報謝天王及諸臣民：『何為遮我無上道心？』天及人眾，即各默然。輒自並身，投於火坑。天地大動，虛空諸天，同時號哭，淚如盛雨。即時火坑變成花池，太子于中坐蓮花臺，諸天雨華乃至於膝。爾時梵天大王，今父王凈飯是；爾時母者，今摩耶是；爾時太子曇摩鉗者，今世尊是。世尊爾時如是求法，為教眾生；今已成滿，宜當潤彼枯槁之類，云何便欲舍至涅槃不肯說法？

「又復，世尊！過去無量阿僧祇劫，爾時波羅㮈國，有五百仙士

現代漢語譯本：我今天用這污穢的身體，供養佛法，你們怎麼又要阻止我追求無上道的心呢？我捨棄這個身體，是爲了求得佛道，將來成佛時，會把五分法身施捨給你們。』眾人沉默不語。這時太子站在火坑邊，對婆羅門說：『希望大師！為我講法，我如果命終，就聽不到佛法了。』當時婆羅門，就為他說了這首偈： 『常常懷著慈悲的心，去除憤怒和傷害的念頭，以大悲心憐憫眾生，為他們的苦難而流淚，修行歡喜心，與他人分享自己所得到的佛法，用佛法來救護眾生，這才符合菩薩的修行。』 說完這首偈，太子就要跳入火中。這時帝釋天和梵天王，各自抓住太子的一隻手，勸阻他說：『閻浮提內的一切眾生，都依賴太子的恩德，沒有誰沒有得到好處。現在跳入火坑，天下就失去了父親，為什麼要自己毀滅，拋棄一切呢？』當時太子，感謝天王和各位臣民說：『為什麼要阻礙我追求無上道的心呢？』天人和眾人，都沉默不語。太子就自己跳入火坑。天地劇烈震動，天空中的諸天，同時號哭，眼淚像傾盆大雨。立刻火坑變成蓮花池，太子坐在蓮花臺上，諸天散花，花堆積到膝蓋。當時梵天大王，就是現在的父王凈飯王；當時的母親，就是現在的摩耶夫人；當時的太子曇摩鉗，就是現在的世尊。世尊當時這樣求法，是爲了教化眾生；現在已經成就圓滿，應該滋潤那些枯槁的眾生，為什麼就要捨棄他們進入涅槃而不肯說法呢？ 還有，世尊！在過去無量阿僧祇劫，當時的波羅㮈國，有五百位仙人。

English version: 'I am now using this foul body to offer to the Dharma. Why do you want to hinder my aspiration for the supreme path? I am giving up this body to seek Buddhahood. When I become a Buddha, I will bestow upon you the fivefold Dharma body.' The crowd fell silent. At that moment, the prince stood at the edge of the fire pit and said to the Brahmin, 'I beseech you, Master! Teach me the Dharma. If I die, I will not have heard it.' Then the Brahmin spoke this verse: 'Always practice loving-kindness, remove thoughts of anger and harm, with great compassion, pity all beings, shedding tears for their suffering, cultivate joy, sharing the Dharma you have attained, protect and guide with the intention of the path, this is the conduct of a Bodhisattva.' After reciting the verse, the prince was about to jump into the fire. Then, Indra and Brahma each grabbed one of his hands and tried to dissuade him, saying, 'All beings in Jambudvipa rely on the prince's grace, and none are without benefit. Now, if you jump into the fire pit, the world will lose its father. Why would you destroy yourself and abandon everyone?' At that time, the prince thanked the gods and his people, saying, 'Why do you obstruct my aspiration for the supreme path?' The gods and the people fell silent. The prince then threw himself into the fire pit. The earth and sky shook violently, and the gods in the heavens cried out in unison, their tears like a torrential rain. Instantly, the fire pit transformed into a lotus pond, and the prince sat upon a lotus platform. The gods showered flowers, which piled up to his knees. The Brahma King of that time is now King Suddhodana, his father; the mother of that time is now Maya; and the prince Dhammakhema of that time is now the World Honored One. The World Honored One sought the Dharma in this way to teach all beings. Now that he has achieved fulfillment, he should nourish those who are withered. Why would he abandon them to enter Nirvana without teaching the Dharma?' Furthermore, World Honored One! In the past, countless asamkhya kalpas ago, in the country of Varanasi, there were five hundred ascetics.

。時仙人師，名郁多羅，恒思正法，欲得修學四方推求，宣告一切：『誰有正法，為我說者，隨其所欲，悉當供給。』有婆羅門來應之言：『吾有正法，誰欲聞者，我當爲說。』時仙人師合掌白言：『唯愿矜愍垂哀為說。』婆羅門言：『學法事難！久苦乃獲，汝今云何直爾欲聞？于理不可。汝若至誠欲得法者，當隨我教。』仙人白言：『大師所敕不敢違逆。』尋即語曰：『汝今若能剝皮作紙，析骨為筆，血用和墨，寫吾法者，乃與汝說。』是時郁多羅聞此語已，歡喜踴躍，敬如來教，即剝身皮，析取身骨，以血和墨，仰白之曰：『今正是時，唯愿速說！』時婆羅門，便說此偈：

「『常當攝身行，　　而不殺盜淫， 　　不兩舌惡口，　　妄言及綺語， 　　心不貪諸欲，　　無瞋恚毒想， 　　舍離諸邪見，　　是為菩薩行。』

「說是偈已，即自書取，遣人宣寫，閻浮提內一切人民，咸使誦讀如說修行。世尊爾時如是求法，為于眾生心無悔恨；今者云何欲舍一切，入于涅槃而不說法？

「又復，世尊！過去久遠阿僧祇劫，于閻浮提，作大國王，名曰尸毗，王所住城號提婆拔提，豐樂無極

現代漢語譯本：當時有一位仙人導師，名叫郁多羅，他一直思考著真正的佛法，想要學習修行，便四處尋求，並向所有人宣告：『誰有真正的佛法，能為我講解的，我將滿足他的一切需求。』有一位婆羅門前來回應說：『我擁有真正的佛法，誰想聽，我就為誰講解。』當時仙人導師合掌說道：『希望您能慈悲憐憫，為我講解。』婆羅門說：『學習佛法是很困難的！需要長期受苦才能獲得，你現在怎麼能直接就想聽呢？這在道理上是不行的。如果你真的誠心想要得到佛法，就應當按照我的教導去做。』仙人說：『大師的吩咐，我不敢違背。』婆羅門隨即說道：『你現在如果能剝下自己的皮當作紙，拆下自己的骨頭當作筆，用自己的血來和墨，寫下我的佛法，我就為你講解。』當時郁多羅聽到這話后，歡喜雀躍，恭敬地按照婆羅門的教導，立即剝下自己的皮，拆下自己的骨頭，用血和墨，抬頭對婆羅門說：『現在正是時候，希望您快點講解！』這時婆羅門，便說了這首偈語： 『應當經常約束自己的行為，不殺生、不偷盜、不邪淫，不說兩舌、不說惡語，不說謊話和花言巧語，心中不貪戀各種慾望，沒有嗔恨和毒害的想法，捨棄一切邪見，這就是菩薩的修行。』 說完這首偈語后，婆羅門自己寫了下來，並派人傳播抄寫，讓閻浮提內所有的人民，都能夠誦讀並按照偈語所說的修行。世尊您當時就是這樣求法的，爲了眾生心中沒有悔恨；現在您怎麼能想要捨棄一切，進入涅槃而不說法呢？ 還有，世尊！在過去很久遠的阿僧祇劫之前，在閻浮提，有一位偉大的國王，名叫尸毗，國王所居住的城市叫做提婆拔提，非常富饒快樂。

English version: At that time, there was a sage teacher named Uttara, who constantly contemplated the true Dharma. Desiring to learn and practice, he sought it everywhere, proclaiming to all: 'Whoever possesses the true Dharma and can explain it to me, I will fulfill all their needs.' A Brahmin came forward and responded, 'I possess the true Dharma; whoever wishes to hear it, I will explain it.' The sage teacher then joined his palms and said, 'I beseech you to have compassion and explain it to me.' The Brahmin said, 'Learning the Dharma is difficult! It requires long suffering to attain. How can you simply wish to hear it now? It is not reasonable. If you truly desire to obtain the Dharma, you must follow my instructions.' The sage said, 'I dare not disobey the master's commands.' The Brahmin then said, 'If you can now peel off your skin to make paper, break your bones to make pens, and use your blood to mix with ink to write down my Dharma, then I will explain it to you.' Upon hearing this, Uttara was overjoyed and, with reverence, followed the Brahmin's instructions. He immediately peeled off his skin, broke his bones, and mixed his blood with ink, then looked up and said to the Brahmin, 'Now is the time; I hope you will explain it quickly!' At this time, the Brahmin spoke this verse: 'Always restrain your actions, do not kill, steal, or commit adultery, do not engage in divisive speech or harsh language, do not lie or use flowery words, do not be greedy for various desires in your heart, have no thoughts of anger or malice, abandon all wrong views; this is the practice of a Bodhisattva.' After reciting this verse, the Brahmin wrote it down himself and sent people to spread and copy it, so that all the people in Jambudvipa could recite it and practice according to what the verse said. World Honored One, you sought the Dharma in this way at that time, so that there would be no regret in the hearts of sentient beings; how can you now wish to abandon everything, enter Nirvana, and not teach the Dharma? Furthermore, World Honored One! In the distant past, countless kalpas ago, in Jambudvipa, there was a great king named Shibi. The city where the king resided was called Devavati, and it was extremely prosperous and joyful.

。時尸毗王主閻浮提八萬四千諸小國土，六萬山川，八千億聚落，王有二萬夫人婇女、五百太子、一萬大臣，行大慈悲，矜及一切。時天帝釋，五德離身，其命將終，愁憒不樂。毗首羯摩見其如是，即前白言：『何為慷慨而有愁色？』帝釋報言：『吾將終矣，死證已現，如今世間，佛法已滅，亦復無有諸大菩薩，我心不知何所歸依？是以愁耳。』毗首羯摩白天帝言：『今閻浮提有大國王，行菩薩道，名曰尸毗，志固精進，必成佛道。宜往投歸，必能覆護，解救危厄。』天帝復白：『若是菩薩，當先試之，為至誠不？汝化為鴿，我變作鷹，急追汝后，相逐詣彼大王坐所，便求擁護，以此試之，足知真偽。』毗首羯摩復答天帝：『菩薩大人！不宜加苦，正應供養，不須以此難事逼也。』爾時帝釋，便說偈言：

「『我亦非噁心，　　如真金應試， 　　以此試菩薩，　　知為至誠不？』

「說是偈已，毗首羯摩自化為鴿，帝釋作鷹，急追鴿后，臨欲捉食。時鴿惶怖，飛趣大王，入王腋下，歸命于王。鷹尋后至，立於殿前，語大王言：『今此鴿者，是我之食，來在王邊，宜速還我，我饑甚急。』尸毗王言：『吾本誓願，當度一切，此來依我，終不與汝。』鷹復言曰：『大王！今者云度一切，若斷我食，命不得濟

現代漢語譯本：當時尸毗王統治著閻浮提的八萬四千個小國，六萬條山川，八千億個村落。國王有兩萬名夫人和宮女，五百個太子，一萬名大臣。他行持大慈悲，憐憫一切眾生。當時，天帝釋的五種德行即將離身，他的壽命將盡，感到憂愁煩悶，很不快樂。毗首羯摩看到他這樣，就上前稟告說：『您為何如此慷慨卻面帶愁容？』帝釋回答說：『我將要死了，死亡的徵兆已經顯現。如今世間，佛法已經衰落，也沒有諸大菩薩，我心中不知該歸依何處？因此感到憂愁。』毗首羯摩告訴天帝說：『現在閻浮提有一位大國王，修行菩薩道，名叫尸毗，意志堅定，精進不懈，必定能夠成就佛道。您應該前去投靠他，他必定能夠庇護您，解救您的危難。』天帝又說：『如果是菩薩，應當先試探他，看他是否真心誠意？你化作鴿子，我變成老鷹，緊追在你後面，一起到那位大王所在的地方，然後請求他的保護，以此來試探他，就足以知道他的真偽。』毗首羯摩回答天帝說：『菩薩大人！不應該給他增加痛苦，正應該供養他，不應該用這種為難的事情來逼迫他。』這時，帝釋就說了偈語： 『我並非懷有惡意，就像真金需要試煉一樣，用這種方式來試探菩薩，看看他是否真心誠意？』 說完偈語后，毗首羯摩自己化作鴿子，帝釋變成老鷹，緊追在鴿子後面，想要捉住它吃掉。當時鴿子驚慌恐懼，飛向大王，躲到大王的腋下，向大王求救。老鷹隨後趕到，站在殿前，對大王說：『這隻鴿子是我的食物，它來到您這裡，應該趕快還給我，我飢餓難耐。』尸毗王說：『我本發誓愿，要救度一切眾生，它來投靠我，我終究不會把它給你。』老鷹又說：『大王！您現在說要救度一切眾生，如果斷絕我的食物，我的生命就無法保全了。』

English version: At that time, King Shibi ruled over Jambudvipa, which consisted of eighty-four thousand small kingdoms, sixty thousand mountains and rivers, and eight billion villages. The king had twenty thousand wives and concubines, five hundred princes, and ten thousand ministers. He practiced great compassion and had pity for all beings. At that time, the five virtues of the celestial emperor Sakra were about to leave his body, and his life was coming to an end. He felt worried and unhappy. Seeing him like this, Vishvakarman went forward and said, 'Why are you so generous yet look so worried?' Sakra replied, 'I am about to die, and the signs of death have already appeared. Now in this world, the Buddha's teachings have declined, and there are no great Bodhisattvas. I do not know where to take refuge in my heart? That is why I am worried.' Vishvakarman told Sakra, 'Now in Jambudvipa, there is a great king who practices the Bodhisattva path, named Shibi. His will is firm and he is diligent, and he will surely achieve Buddhahood. You should go and rely on him, and he will surely protect you and save you from danger.' Sakra then said, 'If he is a Bodhisattva, we should first test him to see if he is sincere. You transform into a pigeon, and I will transform into a hawk, and I will chase after you. Together, we will go to the place where the great king is, and then ask for his protection. By doing this, we can know if he is genuine.' Vishvakarman replied to Sakra, 'Great Bodhisattva! You should not add to his suffering. You should be offering to him, not forcing him with such a difficult task.' At this time, Sakra spoke a verse: 'I do not have evil intentions, just as true gold should be tested, I will use this method to test the Bodhisattva, to see if he is sincere?' After speaking the verse, Vishvakarman transformed himself into a pigeon, and Sakra transformed into a hawk, chasing closely behind the pigeon, wanting to catch and eat it. At that time, the pigeon was frightened and flew towards the great king, hiding under the king's armpit, seeking refuge from the king. The hawk then arrived, standing in front of the palace, and said to the great king, 'This pigeon is my food. It has come to you, you should quickly return it to me, I am very hungry.' King Shibi said, 'I have vowed to save all beings. It has come to rely on me, and I will not give it to you.' The hawk then said, 'Great King! You now say you want to save all beings, but if you cut off my food, my life cannot be preserved.'

。如我之類非一切耶？』王時報言：『若與余肉，汝能食不？』鷹即言曰：『唯得新殺熱肉，我乃食之。』王復唸曰：『今求新殺熱肉者，害一救一，于理無益。』內自思惟：『唯除我身，其餘有命，皆自護惜。』即取利刀，自割股肉，持用與鷹，貿此鴿命。鷹報王曰：『王為施主，等視一切，我雖小鳥，理無偏枉，若欲以肉貿此鴿者，宜稱使停。』王敕左右：『疾取稱來。』以鉤鉤中，兩頭施盤，即時取鴿，安著一頭，所割身肉，以著一頭，割股肉盡，故輕於鴿。復割兩臂兩脅，身肉都盡，故不等鴿。爾時大王舉身自起，欲上稱盤，氣力不接，失跨墮地，悶無所覺，良久乃穌，自責其心：『我從久遠，為汝所困，輪迴三界，酸毒備嘗，未曾為福。今是精進立行之時，非懈怠時也。』種種責已，自強起立，得上稱盤，心中歡喜，自以為善。是時天地六種震動，諸天宮殿皆悉傾搖，乃至色界諸天同時來下，于虛空中見於菩薩行於難行，傷壞軀體，心期大法，不顧身命，各共啼哭，淚如盛雨，又雨天華而以供養。爾時帝釋還複本形，住在王前，語大王曰：『今作如是難及之行，欲求何等？汝今欲求轉輪聖王帝釋魔王？三界之中欲求何等？』菩薩答言：『我所求者，不期三界尊榮之樂，所作福報欲求佛道

『像我這樣的難道不是一切嗎？』國王當時說道：『如果給你肉，你能吃嗎？』老鷹立刻說道：『只有剛殺的熱肉，我才吃。』國王又想：『現在尋求剛殺的熱肉，是害一條命救一條命，道理上沒有益處。』內心自思：『只有我的身體，其餘有生命的，都會自己保護自己。』於是拿起鋒利的刀，自己割下大腿上的肉，拿著給老鷹，換取這隻鴿子的性命。老鷹告訴國王說：『大王作為施主，平等看待一切，我雖然是小鳥，道理上沒有偏袒，如果想用肉換這隻鴿子，應該稱量使之相等。』國王命令左右：『快拿秤來。』用鉤子鉤住秤的中間，兩頭放上盤子，立刻取來鴿子，放在一頭，把割下的身上的肉，放在另一頭，割完大腿上的肉，還是比鴿子輕。又割下兩臂兩肋，身上的肉都割完了，還是比不上鴿子。這時大王起身，想上秤盤，氣力不接，失足跌倒在地，昏迷不醒，過了很久才甦醒，責備自己的心：『我從很久以前，被你所困，在三界輪迴，酸苦都嚐遍了，沒有做過什麼福事。現在是精進修行的時候，不是懈怠的時候。』種種責備之後，自己勉強站起來，登上秤盤，心中歡喜，自認為做得很好。這時天地發生六種震動，諸天宮殿都傾斜搖晃，甚至諸天同時降臨，在空中看到菩薩行持難行之事，傷害身體，心中期望大法，不顧惜生命，都一起哭泣，眼淚像下大雨一樣，又降下天花來供養。這時帝釋恢復原來的樣子，站在國王面前，對大王說：『現在做這樣難以做到的行為，想要追求什麼？你現在是想追求轉輪聖王、帝釋、魔王？三界之中想要追求什麼？』菩薩回答說：『我所追求的，不是期望三界的尊榮快樂，所做的福報是想要求得佛道。』

'Am I not like everything else?' the king then said. 'If I give you meat, can you eat it?' The eagle immediately said, 'Only freshly killed hot meat will I eat.' The king thought again, 'Now seeking freshly killed hot meat is harming one life to save another, which is not beneficial in principle.' He thought to himself, 'Only my body, all other living beings, will protect themselves.' So he took a sharp knife, cut off the flesh from his thigh, and gave it to the eagle in exchange for the life of the dove. The eagle told the king, 'Your Majesty, as a benefactor, you treat everything equally. Although I am a small bird, there should be no bias in principle. If you want to exchange meat for this dove, it should be weighed to make it equal.' The king ordered his attendants, 'Quickly bring the scales.' They hooked the scales in the middle, placed a pan on each end, immediately took the dove, placed it on one side, and placed the cut flesh from his body on the other side. After cutting all the flesh from his thigh, it was still lighter than the dove. He then cut off his arms and ribs, and all the flesh from his body was gone, but it still did not equal the dove. At this time, the great king got up, wanting to get on the scale, but his strength failed, and he fell to the ground, unconscious. After a long time, he regained consciousness and blamed his heart, 'I have been trapped by you for a long time, in the cycle of the three realms, I have tasted all the bitterness, and have not done any good deeds. Now is the time to practice diligently, not the time to be lazy.' After all kinds of self-reproach, he forced himself to stand up, got on the scale, and was happy in his heart, thinking he had done well. At this time, the heavens and the earth shook in six ways, the palaces of the heavens all tilted and swayed, and even the heavens descended at the same time. In the void, they saw the Bodhisattva performing difficult deeds, harming his body, hoping for the great Dharma, and not caring about his life. They all cried together, their tears like heavy rain, and they rained down heavenly flowers as offerings. At this time, Indra restored his original form, stood before the king, and said to the great king, 'Now that you are doing such difficult deeds, what do you want to pursue? Do you now want to pursue the Holy King of the Wheel, Indra, or the Demon King? What do you want to pursue in the three realms?' The Bodhisattva replied, 'What I seek is not the glory and happiness of the three realms. The merit I have made is to seek the path of Buddhahood.'

。』天帝復言：『汝今壞身，乃徹骨髓，寧有悔恨意耶？』王言：『無也。』天帝復曰：『雖言無悔，誰能知之？我觀汝身，戰掉不停，言氣斷絕，言無悔恨，以何為證？』王即立誓：『我從始來乃至於今，無有悔恨大如毛髮，我所求愿，必當果獲。至誠不虛如我言者，令吾身體即當平復。』作誓已訖，身便平復，倍勝於前。天及世人，嘆未曾有，歡喜踴躍，不能自勝。尸毗王者今佛身是也。世尊往昔為于眾生不顧身命，乃至如是；今者世尊法海已滿法幢已立，法鼓已建，法炬已照，潤益成立，今正得時，云何欲舍一切眾生，入于涅槃而不說法？」

爾時梵王，于如來前，合掌讚歎，說于如來先身求法，為于眾生凡有千首。世尊爾時受梵王請，即便往詣波羅㮈國鹿野苑中轉於法輪，三寶因是乃現於世。

時諸人天諸龍鬼神，八部之眾，聞說是已，莫不歡喜，頂戴奉行。

（二）摩訶薩埵以身施虎品第二

如是我聞：

一時佛在舍衛國祇樹給孤獨園。爾時世尊，乞食時到，著衣持缽，獨將阿難，入城乞食。時有一老母，唯有二男，偷盜無度，財主捕得，便將詣王，平事按律，其罪應死，即付旃陀羅，將至殺處

現代漢語譯本：天帝又說：『你現在身體壞成這樣，已經徹骨入髓，難道沒有一絲悔恨的意思嗎？』國王說：『沒有。』天帝又說：『即使你說沒有悔恨，誰能知道呢？我看你的身體，顫抖不停，氣息斷絕，說沒有悔恨，用什麼來證明呢？』國王立刻發誓：『我從開始到現在，沒有一絲一毫的悔恨，我所求的願望，必定能夠實現。如果我所說的是真誠不虛的，就讓我的身體立刻恢復。』發誓完畢，身體便恢復如初，比以前更加強壯。天界和世人，都驚歎從未有過，歡喜雀躍，不能自已。尸毗王就是現在的佛身。世尊過去爲了眾生不顧身命，甚至到了這種程度；現在世尊的法海已經圓滿，法幢已經樹立，法鼓已經建立，法炬已經照亮，潤澤利益已經成就，現在正是時候，怎麼能捨棄一切眾生，進入涅槃而不說法呢？』 當時梵天王，在如來面前，合掌讚歎，講述如來前世求法，爲了眾生曾有千首的事蹟。世尊當時接受梵天王的請求，就前往波羅奈國的鹿野苑中轉法輪，三寶因此才顯現於世。 當時諸人天、諸龍鬼神，八部大眾，聽聞這些話后，沒有不歡喜的，都頂戴奉行。 （二）摩訶薩埵以身施虎品第二 如是我聞： 一時佛在舍衛國祇樹給孤獨園。當時世尊，乞食時間到了，穿上袈裟，拿著缽，獨自帶著阿難，進入城中乞食。當時有一位老母親，只有兩個兒子，偷盜成性，被財主抓住，就帶到國王那裡，按照法律審判，罪當處死，就交給旃陀羅，帶到刑場處決。

English version: The Heavenly Emperor then said, 『Your body is now so ruined, it has penetrated to the bone marrow. Do you have any regrets?』 The king said, 『No.』 The Heavenly Emperor said again, 『Even if you say you have no regrets, who can know? I see your body trembling incessantly, your breath cut off. You say you have no regrets, what proof is there?』 The king immediately made an oath, 『From the beginning until now, I have not had a single regret, not even as small as a hair. My wishes will surely be fulfilled. If what I say is sincere and true, let my body immediately recover.』 After making the oath, his body recovered as before, even stronger than before. The heavens and the people of the world were amazed, never having seen such a thing. They rejoiced and were overjoyed, unable to contain themselves. King Shibi is the present Buddha. The World Honored One in the past disregarded his own life for the sake of sentient beings, even to this extent; now the World Honored One』s ocean of Dharma is full, the Dharma banner has been raised, the Dharma drum has been established, the Dharma torch has been lit, the benefits of nourishment have been achieved. Now is the right time, how can you abandon all sentient beings, enter Nirvana without teaching the Dharma?』 At that time, King Brahma, in front of the Tathagata, joined his palms in praise, recounting the Tathagata』s past life of seeking the Dharma, having had a thousand heads for the sake of sentient beings. The World Honored One then accepted King Brahma』s request and went to the Deer Park in Varanasi to turn the Dharma wheel, and the Three Jewels thus appeared in the world. At that time, all the humans, gods, dragons, ghosts, and the eight divisions of the assembly, upon hearing these words, were all delighted and respectfully followed them. (2) The Chapter of Mahasattva Giving His Body to the Tiger Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, the World Honored One, when it was time to beg for food, put on his robe, took his bowl, and alone with Ananda, entered the city to beg for food. At that time, there was an old mother who had only two sons. They were addicted to stealing. The wealthy man caught them and took them to the king. According to the law, their crime was punishable by death. They were handed over to the Chandala to be taken to the execution ground.

。遙見世尊！母子三人，俱共向佛，叩頭求哀：「唯愿天尊！垂濟苦厄，救我子命。」誠心款篤，甚可憐愍。如來慈矜，即遣阿難，詣王請命。王聞佛教，即便放之，得脫此厄，感戴佛恩，欣踴無量。尋詣佛所，頭面禮足，合掌白言：「蒙佛慈恩，得濟余命，唯愿天尊！慈愍我等，聽在道次。」佛即可之，告曰：「善來比丘！」鬚髮自墮，身所著衣，變成袈裟，敬心內發，志信益固。佛為說法，諸垢永盡，得阿羅漢道，其母聞法，得阿那含。爾時阿難，目見此事，嘆未曾有，贊說如來若干德行。又復呰嗟：「母子三人，宿有何慶，值遇世尊，得免重罪，獲涅槃安？一身之中，特蒙利益，何其快哉！」

佛告阿難：「此三人者，非但今日蒙我得活，乃往過去，亦蒙我恩而得濟活。」

阿難白佛：「不審，世尊！過去世中，濟活三人，其事云何？」

佛告阿難：「乃往久遠阿僧祇劫，此閻浮提，有大國王，名曰摩訶羅檀囊，秦言大寶，典領小國，凡有五千。王有三子，其第一者，名摩訶富那寧，次名摩訶提婆，秦言大天，次名摩訶薩埵，此小子者，少小行慈，矜愍一切，猶如赤子。爾時大王，與諸群臣夫人太子，出外遊觀，時王疲懈，小住休息

現代漢語譯本：遠遠地看見世尊！母子三人，都一起向佛叩頭，哀求道：『唯愿天尊！憐憫我們，救救我兒子的性命。』他們誠心誠意，非常可憐。如來慈悲憐憫，就派遣阿難去見國王。國王聽了佛的教誨，就放了他們，得以脫離這場災難，感激佛的恩德，歡喜踴躍，無法言表。隨即來到佛的住所，頭面頂禮佛足，合掌說道：『蒙受佛的慈恩，得以保全性命，唯愿天尊！慈悲憐憫我們，允許我們加入修道的行列。』佛就答應了，說道：『善來比丘！』他的鬚髮自然脫落，身上穿的衣服，變成了袈裟，敬畏之心由內而發，志向和信念更加堅定。佛為他們說法，一切煩惱都永遠消除了，證得了阿羅漢道，他的母親聽了佛法，證得了阿那含果。當時阿難，親眼目睹此事，感嘆從未有過，讚歎如來的種種德行。又感嘆道：『母子三人，前世有什麼福報，能遇到世尊，得以免除重罪，獲得涅槃的安樂？一生之中，特別蒙受利益，真是太幸運了！』 佛告訴阿難：『這三個人，不只是今天蒙我救活，在過去世，也蒙受我的恩德而得以活命。』 阿難問佛：『不知，世尊！在過去世中，救活這三人，是怎麼回事呢？』 佛告訴阿難：『在很久很久以前的阿僧祇劫，這個閻浮提，有一位大國王，名叫摩訶羅檀囊，翻譯成秦語就是大寶，他統治著五千個小國。國王有三個兒子，第一個叫摩訶富那寧，第二個叫摩訶提婆，翻譯成秦語就是大天，第三個叫摩訶薩埵，這個小兒子，從小就心地善良，憐憫一切眾生，就像對待自己的孩子一樣。當時大王，和各位大臣夫人太子，一起出外遊玩，當時國王疲憊了，就稍作休息。

English version: From afar, they saw the World Honored One! The mother and her three sons, all together, bowed their heads to the Buddha, pleading: 'We beseech the Heavenly Honored One! Have mercy on our suffering and save my son's life.' Their sincerity was profound, and they were truly pitiable. The Tathagata, with compassion, immediately sent Ananda to see the king. Upon hearing the Buddha's teachings, the king released them, allowing them to escape this calamity. They were filled with gratitude for the Buddha's grace, their joy boundless. They then went to the Buddha's abode, bowed their heads to his feet, and with palms joined, said: 'Having received the Buddha's compassionate grace, we have been spared our lives. We beseech the Heavenly Honored One! Have mercy on us and allow us to join the path of cultivation.' The Buddha agreed, saying: 'Welcome, Bhikkhus!' Their hair and beards naturally fell off, and the clothes they wore transformed into robes. Reverence arose from within, and their resolve and faith became even stronger. The Buddha preached the Dharma to them, and all their defilements were forever extinguished. They attained the path of Arhatship, and their mother, upon hearing the Dharma, attained the Anagami fruit. At that time, Ananda, having witnessed this, marveled at its unprecedented nature, praising the Tathagata's many virtues. He also exclaimed: 'What blessings did this mother and her three sons have in their past lives, that they could encounter the World Honored One, be spared from grave sins, and attain the peace of Nirvana? In one lifetime, they have received such extraordinary benefits, how fortunate they are!' The Buddha told Ananda: 'These three people, it is not only today that they have been saved by me, but in the past lives, they were also saved by my grace.' Ananda asked the Buddha: 'I do not know, World Honored One! How did you save these three people in their past lives?' The Buddha told Ananda: 'In the distant past, countless kalpas ago, in this Jambudvipa, there was a great king named Maharadhananga, which in Qin language means Great Treasure. He ruled over five thousand small kingdoms. The king had three sons, the first named Mahapunanin, the second named Mahadeva, which in Qin language means Great Heaven, and the third named Mahasattva. This youngest son, from a young age, practiced compassion, having pity on all beings, as if they were his own children. At that time, the great king, along with his ministers, wives, and princes, went out for a stroll. The king became tired and took a short rest.

。其王三子，共遊林間，見有一虎適乳二子，飢餓逼切，欲還食之。其王小子，語二兄曰：『今此虎者，酸苦極理，羸瘦垂死，加復初乳，我觀其志，欲自啖子。』二兄答言：『如汝所云。』弟復問兄：『此虎今者，當復何食？』二兄報曰：『若得新殺熱血肉者，乃可其意。』又復問曰：『今頗有人，能辦斯事救此生命，令得存不？』二兄答言：『是為難事。』時王小子，內自思惟：『我于久遠生死之中，捐身無數，唐舍軀命，或為貪慾，或為瞋恚，或為愚癡，未曾為法。今遭福田，此身何在？』設計已定，復共前行。前行未遠，白二兄言：『兄等且去，我有私緣，比爾隨後。』作是語已，疾從本徑，至於虎所，投身虎前；餓虎口噤，不能得食。爾時太子，自取利木，刺身出血，虎得舐之，其口乃開，即啖身肉。二兄待之經久不還，尋跡推覓，憶其先心，必能至彼，喂于餓虎。追到岸邊，見摩訶薩埵死在虎前，虎已食之，血肉涂漫，自撲墮地，氣絕而死，經于久時，乃還穌活，啼哭宛轉，迷憒悶絕，而復還穌。夫人眠睡夢有三鴿，共戲林野，鷹卒捉得其小者食，覺已驚怖，向王說之：『我聞諺言：「鴿子孫者也。」今亡小鴿，我所愛兒，必有不祥。』即時遣人，四出求覓

現代漢語譯本：國王有三個兒子，他們一起在樹林里遊玩，看到一隻老虎正在給兩隻幼崽餵奶，它飢餓難耐，想要吃掉自己的孩子。國王的小兒子對兩個哥哥說：『現在這隻老虎，已經非常痛苦虛弱，瘦得快要死了，而且又剛生了幼崽，我看它的樣子，都想吃掉自己的孩子了。』兩個哥哥回答說：『就像你說的這樣。』弟弟又問哥哥：『這隻老虎現在，應該吃什麼才能活下去？』兩個哥哥回答說：『如果能得到剛殺的熱血肉，才能滿足它的需要。』他又問：『現在有沒有人，能做到這件事來救這條生命，讓它活下去呢？』兩個哥哥回答說：『這太難了。』這時，國王的小兒子，心裡自己思量：『我在漫長的生死輪迴中，無數次捨棄身體，白白地丟掉性命，有時因為貪慾，有時因為嗔恨，有時因為愚癡，從來沒有爲了佛法。現在遇到了這樣的福田，這個身體又算什麼呢？』他打定主意后，又和哥哥們一起往前走。往前沒走多遠，他告訴兩個哥哥說：『哥哥們先走吧，我有點私事，一會兒就追上你們。』說完這話，他立刻沿著原路，來到老虎那裡，縱身跳到老虎面前；餓虎嘴巴緊閉，無法吃到東西。這時，太子自己拿起尖利的木頭，刺破身體流出血來，老虎舔舐他的血，嘴巴才張開，隨即吃他的肉。兩個哥哥等了很久不見他回來，就沿著軌跡尋找，想起他之前的心思，肯定會到那裡去餵餓虎。他們追到岸邊，看到摩訶薩埵死在老虎面前，老虎已經吃了他，血肉模糊，他們自己撲倒在地，氣絕身亡，過了很久，才又甦醒過來，哭喊著，暈頭轉向，昏迷不醒，又再次甦醒。王后睡覺時夢見三隻鴿子，一起在樹林里玩耍，突然被老鷹抓走吃掉了其中一隻小的，醒來后非常害怕，就對國王說：『我聽諺語說：「鴿子是子孫的象徵。」現在失去了一隻小鴿子，我所愛的兒子，一定會有不祥的事情發生。』立刻派人，四處尋找。 現代漢語譯本：國王有三個兒子，他們一起在樹林里遊玩，看到一隻老虎正在給兩隻幼崽餵奶，它飢餓難耐，想要吃掉自己的孩子。國王的小兒子對兩個哥哥說：『現在這隻老虎，已經非常痛苦虛弱，瘦得快要死了，而且又剛生了幼崽，我看它的樣子，都想吃掉自己的孩子了。』兩個哥哥回答說：『就像你說的這樣。』弟弟又問哥哥：『這隻老虎現在，應該吃什麼才能活下去？』兩個哥哥回答說：『如果能得到剛殺的熱血肉，才能滿足它的需要。』他又問：『現在有沒有人，能做到這件事來救這條生命，讓它活下去呢？』兩個哥哥回答說：『這太難了。』這時，國王的小兒子，心裡自己思量：『我在漫長的生死輪迴中，無數次捨棄身體，白白地丟掉性命，有時因為貪慾，有時因為嗔恨，有時因為愚癡，從來沒有爲了佛法。現在遇到了這樣的福田，這個身體又算什麼呢？』他打定主意后，又和哥哥們一起往前走。往前沒走多遠，他告訴兩個哥哥說：『哥哥們先走吧，我有點私事，一會兒就追上你們。』說完這話，他立刻沿著原路，來到老虎那裡，縱身跳到老虎面前；餓虎嘴巴緊閉，無法吃到東西。這時，太子自己拿起尖利的木頭，刺破身體流出血來，老虎舔舐他的血，嘴巴才張開，隨即吃他的肉。兩個哥哥等了很久不見他回來，就沿著軌跡尋找，想起他之前的心思，肯定會到那裡去餵餓虎。他們追到岸邊，看到摩訶薩埵死在老虎面前，老虎已經吃了他，血肉模糊，他們自己撲倒在地，氣絕身亡，過了很久，才又甦醒過來，哭喊著，暈頭轉向，昏迷不醒，又再次甦醒。王后睡覺時夢見三隻鴿子，一起在樹林里玩耍，突然被老鷹抓走吃掉了其中一隻小的，醒來后非常害怕，就對國王說：『我聽諺語說：「鴿子是子孫的象徵。」現在失去了一隻小鴿子，我所愛的兒子，一定會有不祥的事情發生。』立刻派人，四處尋找。

English version: The king had three sons. They were playing in the forest together when they saw a tiger nursing two cubs. The tiger was extremely hungry and was about to eat its own children. The king's youngest son said to his two elder brothers, 'This tiger is in extreme pain and weakness, so thin that it is about to die. Moreover, it has just given birth. I think it is going to eat its own cubs.' The two elder brothers replied, 'It is as you say.' The younger brother then asked his brothers, 'What should this tiger eat to survive?' The two elder brothers replied, 'If it could get freshly killed, warm-blooded meat, that would satisfy its needs.' He then asked, 'Is there anyone who can do this to save this life and allow it to live?' The two elder brothers replied, 'That is a difficult thing to do.' At this time, the king's youngest son thought to himself, 'In the long cycle of birth and death, I have given up my body countless times, wasting my life, sometimes for greed, sometimes for anger, sometimes for ignorance, and never for the Dharma. Now that I have encountered such a field of merit, what is this body worth?' After making up his mind, he continued walking with his brothers. They had not gone far when he said to his two brothers, 'Brothers, please go ahead, I have some private business, I will catch up with you soon.' After saying this, he immediately went back the way he came, to the place where the tiger was, and threw himself in front of the tiger. The hungry tiger's mouth was closed, unable to eat anything. At this time, the prince took a sharp piece of wood and pierced his body, causing blood to flow. The tiger licked his blood, and its mouth opened, and it immediately ate his flesh. The two elder brothers waited for a long time and did not see him return, so they followed his tracks, remembering his earlier thoughts, that he would surely go there to feed the hungry tiger. They followed to the bank and saw Mahasattva dead in front of the tiger. The tiger had already eaten him, and his blood and flesh were smeared everywhere. They fell to the ground, their breath gone, and after a long time, they revived. They cried and wailed, confused and unconscious, and then revived again. The queen had a dream while sleeping in which three pigeons were playing together in the forest, and suddenly an eagle caught and ate the smallest one. When she woke up, she was very frightened and said to the king, 'I have heard the saying, 'Pigeons are a symbol of descendants.' Now that a small pigeon is lost, something ominous must happen to my beloved son.' Immediately, she sent people out in all directions to search for him. English version: The king had three sons. They were playing in the forest together when they saw a tiger nursing two cubs. The tiger was extremely hungry and was about to eat its own children. The king's youngest son said to his two elder brothers, 'This tiger is in extreme pain and weakness, so thin that it is about to die. Moreover, it has just given birth. I think it is going to eat its own cubs.' The two elder brothers replied, 'It is as you say.' The younger brother then asked his brothers, 'What should this tiger eat to survive?' The two elder brothers replied, 'If it could get freshly killed, warm-blooded meat, that would satisfy its needs.' He then asked, 'Is there anyone who can do this to save this life and allow it to live?' The two elder brothers replied, 'That is a difficult thing to do.' At this time, the king's youngest son thought to himself, 'In the long cycle of birth and death, I have given up my body countless times, wasting my life, sometimes for greed, sometimes for anger, sometimes for ignorance, and never for the Dharma. Now that I have encountered such a field of merit, what is this body worth?' After making up his mind, he continued walking with his brothers. They had not gone far when he said to his two brothers, 'Brothers, please go ahead, I have some private business, I will catch up with you soon.' After saying this, he immediately went back the way he came, to the place where the tiger was, and threw himself in front of the tiger. The hungry tiger's mouth was closed, unable to eat anything. At this time, the prince took a sharp piece of wood and pierced his body, causing blood to flow. The tiger licked his blood, and its mouth opened, and it immediately ate his flesh. The two elder brothers waited for a long time and did not see him return, so they followed his tracks, remembering his earlier thoughts, that he would surely go there to feed the hungry tiger. They followed to the bank and saw Mahasattva dead in front of the tiger. The tiger had already eaten him, and his blood and flesh were smeared everywhere. They fell to the ground, their breath gone, and after a long time, they revived. They cried and wailed, confused and unconscious, and then revived again. The queen had a dream while sleeping in which three pigeons were playing together in the forest, and suddenly an eagle caught and ate the smallest one. When she woke up, she was very frightened and said to the king, 'I have heard the saying, 'Pigeons are a symbol of descendants.' Now that a small pigeon is lost, something ominous must happen to my beloved son.' Immediately, she sent people out in all directions to search for him.

。未久之間，二兒已到，父母問言：『我所愛子，今為所在？』二兒哽噎，隔塞斷絕，不能出聲，經于久時，乃復出言：『虎已食之。』父母聞此，躄地悶絕而無所覺，良久乃穌，即與二兒夫人婇女，馳奔至彼死屍之處。爾時餓虎食肉已盡，唯有骸骨狼藉在地。母扶其頭，父捉其手，哀號悶絕，絕而復穌。如是經久時，摩訶薩埵命終之後，生兜率天，即自生念：『我因何行，來受此報？』天眼徹視，遍觀五趣，見前死屍，故在山間，父母悲悼，纏綿痛毒，憐其愚惑，啼泣過甚。『或能於此喪失身命，我今當往諫喻彼意。』即從天下，住于空中，種種言辭，解諫父母。父母仰問：『汝是何神？愿見告示。』天尋報曰：『我是王子摩訶薩埵，我由捨身濟虎餓乏，生兜率天。大王當知！有法歸無，生必有終；惡墮地獄，為善生天。生死常涂，今者何獨沒于憂愁煩惱之海，不自覺悟勤修眾善？』父母報言：『汝行大慈，矜及一切，舍我取終；吾心念汝，荒塞寸絕，我苦難計。汝修大慈，那得如是？』於時天人，復以種種妙善偈句，報謝父母，父母於是小得惺悟，作七寶函盛骨著中，葬埋畢訖，于上起塔，天即化去。王及大眾，還自歸宮。」

佛告阿難：「爾時大王，摩訶羅檀那者，豈異人乎？今我父王閱頭檀是

不久之後，二兒子到了，父母問道：『我所愛的兒子，現在在哪裡？』二兒子哽咽著，氣息阻塞斷絕，說不出話，過了很久，才又說道：『被老虎吃了。』父母聽到這話，癱倒在地，昏厥過去，什麼都不知道，過了很久才甦醒過來，立刻和二兒子的妻子侍女，奔跑到那屍體所在的地方。當時餓虎已經吃完了肉，只剩下散亂在地的骸骨。母親扶著他的頭，父親握著他的手，哀號著昏厥過去，昏厥過去又甦醒過來。這樣過了很久，摩訶薩埵死後，生到兜率天，立刻自己想到：『我因為做了什麼，才得到這樣的果報？』他用天眼觀察，遍觀五道，看到之前的屍體，還在山間，父母悲傷哀悼，纏綿痛苦，可憐他們愚昧迷惑，哭泣太過。『他們可能會因此喪失性命，我現在應當去勸慰他們。』於是從天上下來，停留在空中，用各種言辭，勸解父母。父母仰頭問道：『你是哪位神？希望告知。』天人隨即回答說：『我是王子摩訶薩埵，我因為捨身救濟飢餓的老虎，生到兜率天。大王應當知道！有法歸於無，生必定有終；作惡墮入地獄，行善生到天上。生死是常有的道路，現在為何獨自沉溺於憂愁煩惱的海洋，不自覺悟勤修各種善事？』父母回答說：『你行大慈悲，憐憫一切，捨棄我們而死去；我們思念你，悲痛欲絕，我的痛苦難以計算。你修大慈悲，怎麼會這樣？』當時天人，又用各種美妙的偈語，回答父母，父母因此稍微清醒過來，用七寶匣子盛放骨頭，埋葬完畢，在上面建造了塔，天人就化為烏有。國王和大眾，返回宮殿。 佛告訴阿難：『當時的大王，摩訶羅檀那，難道是別人嗎？就是我現在的父王閱頭檀。

Before long, the second son arrived, and the parents asked, 'Where is my beloved son now?' The second son choked with sobs, his breath blocked and cut off, unable to speak. After a long time, he finally said, 'The tiger has eaten him.' Upon hearing this, the parents collapsed to the ground, fainting and losing all awareness. After a long while, they regained consciousness and, along with the second son's wife and maids, rushed to the place where the corpse lay. By then, the hungry tiger had devoured all the flesh, leaving only scattered bones on the ground. The mother held his head, the father grasped his hand, and they wailed, fainting and then reviving. After a long time, Mahasattva, having died, was reborn in the Tushita Heaven. He immediately thought, 'What actions did I perform to receive this reward?' With his heavenly eye, he surveyed the five realms and saw the former corpse still in the mountains, and his parents grieving, their pain lingering and intense. He pitied their ignorance and delusion, and their excessive weeping. 'They might lose their lives because of this. I should go and console them.' So he descended from the heavens, hovered in the air, and used various words to advise his parents. The parents looked up and asked, 'Who are you, O divine being? Please tell us.' The celestial being then replied, 'I am Prince Mahasattva. Because I sacrificed my body to save the hungry tiger, I was reborn in the Tushita Heaven. Great King, you should know that all things with form return to formlessness, and all that is born must die. Evil deeds lead to hell, while good deeds lead to heaven. The cycle of birth and death is a constant path. Why do you now alone drown in the sea of sorrow and affliction, failing to awaken and diligently cultivate all good deeds?' The parents replied, 'You practiced great compassion, showing mercy to all, and yet you abandoned us to die. We miss you so much, our hearts are broken, and our pain is immeasurable. How could you, who practiced great compassion, do such a thing?' At that time, the celestial being responded to his parents with various beautiful verses. The parents then became slightly more aware, placed the bones in a seven-jeweled casket, buried it, and built a stupa on top. The celestial being then vanished. The king and the assembly returned to the palace. The Buddha told Ananda, 'The king at that time, Maharadana, was he anyone different? He is my current father, King Suddhodana.'

。時王夫人，我母摩訶摩耶是。爾時摩訶富那寧者，今彌勒是。第二太子摩訶提婆者，今婆修蜜多羅是。爾時太子摩訶薩埵，豈異人乎？我身是也。爾時虎母，今此老母是。爾時二子，今二人是。我于久遠，濟其急厄危頓之命，令得安全。吾今成佛，亦濟彼厄，令其永離生死大苦。」

爾時阿難、一切眾會，聞佛所說，歡喜奉行。

（三）二梵志受齋品第三

如是我聞：

一時佛在舍衛國祇樹給孤獨園。爾時初夜有二天，來詣于佛所，天人身光，照曜祇桓，皆如金色。佛便隨宜，演暢妙法；心意開悟，俱得道跡，頭面禮佛，還歸天上。

明日清朝，阿難白佛：「昨夜二天，來覲世尊，威相昞著，凈光赫奕。昔種何德，獲斯妙果？」

佛告阿難：「迦葉如來滅度之後，遺法垂末，有二婆羅門，受持八齋，其一人者，求愿生天；其第二人，求作國王。其第一人，還歸其家，婦呼共食。夫答婦言：『向受佛齋，過中不食。』婦復語曰：『君是梵志，自有戒法，何緣乃受異道之齋？今若相違不共我飯，當以斯事語諸梵志，使驅擯汝不與會同。』聞此語已，深懷恐怖，便與其婦，非時而食。二人隨壽長短，各取命終。愿作王者，持齋完具，得生王家。愿生天者，由破齋故，乃生龍中

當時王夫人，就是我的母親摩訶摩耶。當時的摩訶富那寧，就是現在的彌勒。第二太子摩訶提婆，就是現在的婆修蜜多羅。當時的太子摩訶薩埵，難道是別人嗎？就是我自身啊。當時的虎母，就是現在這位老母。當時的兩個兒子，就是現在的這二人。我在久遠之前，救濟了他們危急的生命，使他們得到安全。我現在成佛，也救濟他們的苦難，使他們永遠脫離生死的巨大痛苦。 當時阿難和所有在場的人，聽了佛的教誨，都歡喜地接受並實行。 （三）二梵志受齋品第三 我是這樣聽說的： 一時，佛在舍衛國的祇樹給孤獨園。當時，在初夜時分，有兩位天人來到佛的住所，他們的身光照耀著祇桓，都像金色一樣。佛就根據他們的根性，宣講了微妙的佛法；他們的心意開悟，都證得了道果，然後向佛頂禮，返回天上。 第二天清晨，阿難向佛稟告說：『昨晚有兩位天人來拜見世尊，他們的威儀相貌非常顯著，凈光閃耀。他們過去種下了什麼功德，才能獲得如此殊勝的果報呢？』 佛告訴阿難說：『在迦葉如來滅度之後，佛法衰微的時候，有兩位婆羅門，受持八齋戒，其中一人，求愿往生天界；另一個人，求愿做國王。第一個人，回到家中，他的妻子叫他一起吃飯。丈夫回答妻子說：『我剛受了佛的齋戒，過了中午就不能吃飯了。』妻子又說：『你是婆羅門，有自己的戒律，為什麼反而要受外道的齋戒？現在如果你不和我一起吃飯，我就把這件事告訴其他婆羅門，讓他們驅逐你，不讓你參加他們的聚會。』聽到這話后，他非常害怕，就和妻子一起，在不該吃飯的時候吃了飯。這兩人隨著壽命的長短，各自結束了生命。愿做國王的人，持齋圓滿，得以投生到王家。愿生天的人，由於破了齋戒的緣故，反而投生到了龍中。

At that time, the queen mother was my mother, Mahamaya. At that time, Mahaprajapati was now Maitreya. The second prince, Mahadeva, was now Vasumitra. The prince Mahasattva at that time, was it someone else? It was myself. The tigress mother at that time is this old mother now. The two sons at that time are these two people now. In the distant past, I saved their lives from urgent danger, allowing them to be safe. Now that I have become a Buddha, I will also save them from their suffering, allowing them to be forever free from the great suffering of birth and death. At that time, Ananda and all those present, having heard the Buddha's teachings, joyfully accepted and practiced them. (3) The Third Chapter on the Two Brahmins Receiving the Fast Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in the country of Shravasti. At that time, in the early night, two devas came to the Buddha's abode, their body light illuminating the Jeta Grove, all like gold. The Buddha then, according to their capacities, expounded the wonderful Dharma; their minds were enlightened, and they both attained the path, then bowed their heads to the Buddha and returned to the heavens. The next morning, Ananda reported to the Buddha: 'Last night, two devas came to see the World Honored One, their majestic appearances were very prominent, their pure light radiant. What merits did they plant in the past to obtain such wonderful results?' The Buddha told Ananda: 'After the extinction of Kashyapa Tathagata, when the Dharma was declining, there were two Brahmins who observed the eight precepts, one of whom wished to be reborn in the heavens; the other wished to become a king. The first one, returning home, his wife called him to eat together. The husband replied to his wife: 'I have just observed the Buddha's fast, and I cannot eat after noon.' The wife then said: 'You are a Brahmin, you have your own precepts, why would you observe the fast of an external path? Now if you do not eat with me, I will tell the other Brahmins about this, and they will expel you and not allow you to join their gatherings.' Hearing this, he was very afraid, and then ate with his wife at an improper time. These two, according to the length of their lives, each ended their lives. The one who wished to be a king, having kept the fast completely, was able to be born into a royal family. The one who wished to be born in the heavens, due to breaking the fast, was instead born into a dragon.'

。時有一人，為王守園，日日奉送種種果蓏。此人後時，于泉水中，得一異㮈，色香甚美，便作是念：『我每出入，常為門監所見前卻，當以與之。』如念即與。門監受已，復自思惟：『我通事時，每為黃門之所抴縮，當以與之。』便用斯㮈奉貢黃門。黃門納竟轉上夫人。夫人得㮈，複用獻王。王食此㮈，甚覺甘美，便問夫人：『從何處得？』夫人即時如實而對，展轉相推，到于園監。王復召喚而問之曰：『吾園之中有此美果，何不見奉，乃與他人？』園監於是，本末自陳。王復告言：『自今已后，常送斯㮈，莫令斷絕。』園監啟曰：『此㮈無種，從泉中得，敕使常送，無由可辦。』王復告言：『若不能得，當斬汝身。』園監還出，至彼園中，憂愁懊惱，舉聲大哭。時有一龍，聞其哭音，變身為人，來問之言：『汝有何事，悲哭乃爾？』是時園監具自宣說。龍還入水，以多美果，著金盤上，用與此人，因告之言：『可持此果以奉汝王，並騰吾意。云吾及王，本是親友，乃昔在世俱為梵志，共受八齋，各求所愿。汝戒完具，得為人王；吾戒不全，生於龍中。今欲奉修齋法，求舍此身，愿索八關齋法用遺於我，若其相違，吾覆汝國，用作大海。』園監於是，奉果於王，因復說龍所囑之變。王聞此已，甚用不樂

當時有一個人，名叫王守園，他每天都進獻各種水果蔬菜。後來，這個人在泉水中得到一個奇異的果子，顏色和香味都非常美好，他便想：『我每次出入，經常被門監看到並阻攔，不如把這個果子送給他。』 想到這裡，他就把果子送給了門監。門監收下後，又想：『我辦事的時候，經常被黃門刁難，不如把這個果子送給他。』 於是，他就把這個果子獻給了黃門。黃門收下後又轉獻給了夫人。夫人得到果子后，又把它獻給了國王。國王吃了這個果子，覺得非常甘美，便問夫人：『這是從哪裡得到的？』 夫人便如實回答，一層層追溯，最後找到了園監。國王又召見園監，問他說：『我的園子里有這麼美味的果子，為什麼不進獻給我，反而給了別人？』 園監於是把事情的來龍去脈都說了出來。國王又說：『從今以後，要經常進獻這種果子，不要斷絕。』 園監稟告說：『這種果子沒有種子，是從泉水中得到的，如果命令我經常進獻，實在沒有辦法做到。』 國王又說：『如果不能得到，我就要斬你的頭。』 園監出來后，回到園中，憂愁懊惱，大聲哭泣。這時，有一條龍，聽到他的哭聲，就變成人的樣子，來問他說：『你有什麼事，哭得這麼傷心？』 這時，園監就把事情的經過都說了出來。龍回到水中，用金盤裝了很多美味的果子，送給這個人，並告訴他說：『你可以拿著這些果子去獻給你的國王，並轉告我的意思。說我和國王，本來是親友，以前在世的時候都是修行人，一起受持八齋戒，各自求取願望。你戒律圓滿，所以做了國王；我戒律不全，所以生在了龍中。現在我想奉行齋法，求得捨棄這個龍身，希望你能把八關齋法傳授給我，如果不同意，我就要淹沒你的國家，把它變成大海。』 園監於是把果子獻給了國王，並把龍所囑託的事情都說了出來。國王聽了這些，非常不高興。 當時有一個人，名叫王守園，他每天都進獻各種水果蔬菜。後來，這個人在泉水中得到一個奇異的果子，顏色和香味都非常美好，他便想：『我每次出入，經常被門監看到並阻攔，不如把這個果子送給他。』 想到這裡，他就把果子送給了門監。門監收下後，又想：『我辦事的時候，經常被黃門刁難，不如把這個果子送給他。』 於是，他就把這個果子獻給了黃門。黃門收下後又轉獻給了夫人。夫人得到果子后，又把它獻給了國王。國王吃了這個果子，覺得非常甘美，便問夫人：『這是從哪裡得到的？』 夫人便如實回答，一層層追溯，最後找到了園監。國王又召見園監，問他說：『我的園子里有這麼美味的果子，為什麼不進獻給我，反而給了別人？』 園監於是把事情的來龍去脈都說了出來。國王又說：『從今以後，要經常進獻這種果子，不要斷絕。』 園監稟告說：『這種果子沒有種子，是從泉水中得到的，如果命令我經常進獻，實在沒有辦法做到。』 國王又說：『如果不能得到，我就要斬你的頭。』 園監出來后，回到園中，憂愁懊惱，大聲哭泣。這時，有一條龍，聽到他的哭聲，就變成人的樣子，來問他說：『你有什麼事，哭得這麼傷心？』 這時，園監就把事情的經過都說了出來。龍回到水中，用金盤裝了很多美味的果子，送給這個人，並告訴他說：『你可以拿著這些果子去獻給你的國王，並轉告我的意思。說我和國王，本來是親友，以前在世的時候都是修行人，一起受持八齋戒，各自求取願望。你戒律圓滿，所以做了國王；我戒律不全，所以生在了龍中。現在我想奉行齋法，求得捨棄這個龍身，希望你能把八關齋法傳授給我，如果不同意，我就要淹沒你的國家，把它變成大海。』 園監於是把果子獻給了國王，並把龍所囑託的事情都說了出來。國王聽了這些，非常不高興。

At that time, there was a man named Wang Shouyuan, who daily presented various fruits and vegetables. Later, this man obtained a strange fruit from a spring, its color and fragrance were very beautiful. He thought, 'Every time I go in and out, I am often seen and stopped by the gatekeeper, I might as well give this fruit to him.' With this thought, he gave the fruit to the gatekeeper. After receiving it, the gatekeeper thought, 'When I handle matters, I am often made difficult by the eunuch, I might as well give this fruit to him.' So, he presented the fruit to the eunuch. After receiving it, the eunuch then presented it to the lady. After receiving the fruit, the lady then presented it to the king. The king ate the fruit and found it very delicious, so he asked the lady, 'Where did this come from?' The lady then truthfully answered, tracing it back layer by layer, until they found the garden supervisor. The king then summoned the garden supervisor and asked him, 'There is such a delicious fruit in my garden, why didn't you present it to me, but gave it to others?' The garden supervisor then explained the whole story. The king then said, 'From now on, you must regularly present this fruit, do not let it be cut off.' The garden supervisor reported, 'This fruit has no seeds, it was obtained from the spring. If you order me to present it regularly, I really have no way to do it.' The king then said, 'If you cannot obtain it, I will cut off your head.' After coming out, the garden supervisor returned to the garden, worried and annoyed, and cried loudly. At this time, a dragon, hearing his cries, transformed into a human and came to ask him, 'What is the matter with you, that you are crying so sadly?' At this time, the garden supervisor explained the whole story. The dragon returned to the water, put many delicious fruits on a golden plate, and gave them to this man, and told him, 'You can take these fruits to present to your king, and convey my meaning. Tell him that the king and I were originally friends, and in our previous lives we were both practitioners, together observing the eight precepts, each seeking our own wishes. Your precepts were complete, so you became a king; my precepts were incomplete, so I was born as a dragon. Now I want to practice the precepts, seeking to abandon this dragon body, I hope you can pass on the eight precepts to me. If you do not agree, I will flood your country and turn it into a sea.' The garden supervisor then presented the fruits to the king, and also told him about the dragon's request. After hearing this, the king was very unhappy. At that time, there was a man named Wang Shouyuan, who daily presented various fruits and vegetables. Later, this man obtained a strange fruit from a spring, its color and fragrance were very beautiful. He thought, 'Every time I go in and out, I am often seen and stopped by the gatekeeper, I might as well give this fruit to him.' With this thought, he gave the fruit to the gatekeeper. After receiving it, the gatekeeper thought, 'When I handle matters, I am often made difficult by the eunuch, I might as well give this fruit to him.' So, he presented the fruit to the eunuch. After receiving it, the eunuch then presented it to the lady. After receiving the fruit, the lady then presented it to the king. The king ate the fruit and found it very delicious, so he asked the lady, 'Where did this come from?' The lady then truthfully answered, tracing it back layer by layer, until they found the garden supervisor. The king then summoned the garden supervisor and asked him, 'There is such a delicious fruit in my garden, why didn't you present it to me, but gave it to others?' The garden supervisor then explained the whole story. The king then said, 'From now on, you must regularly present this fruit, do not let it be cut off.' The garden supervisor reported, 'This fruit has no seeds, it was obtained from the spring. If you order me to present it regularly, I really have no way to do it.' The king then said, 'If you cannot obtain it, I will cut off your head.' After coming out, the garden supervisor returned to the garden, worried and annoyed, and cried loudly. At this time, a dragon, hearing his cries, transformed into a human and came to ask him, 'What is the matter with you, that you are crying so sadly?' At this time, the garden supervisor explained the whole story. The dragon returned to the water, put many delicious fruits on a golden plate, and gave them to this man, and told him, 'You can take these fruits to present to your king, and convey my meaning. Tell him that the king and I were originally friends, and in our previous lives we were both practitioners, together observing the eight precepts, each seeking our own wishes. Your precepts were complete, so you became a king; my precepts were incomplete, so I was born as a dragon. Now I want to practice the precepts, seeking to abandon this dragon body, I hope you can pass on the eight precepts to me. If you do not agree, I will flood your country and turn it into a sea.' The garden supervisor then presented the fruits to the king, and also told him about the dragon's request. After hearing this, the king was very unhappy.

。所以者何？時世無佛，法又滅盡，八關齋文今不可得，若不稱之，恐見危害。惟念此理，是故愁悒。王有大臣，最所敬重，王告臣曰：『神龍從我求索齋法，仰卿得之，當用寄與。』大臣對言：『今世無法，云何可得？』王又告曰：『汝今不獲，吾當殺卿。』大臣聞此，甚懷惆悵，往至自舍。此臣有父，年老耆舊，每從外來，和顏悅色，以慰父意。當於是時，父見其子面色改常，即便問之：『何由乃爾？』於時大臣，便向其父委曲自說。其父答曰：『吾家堂柱，每現光明，試破看之，儻有異物？』奉父言教，令他拖伐取而斬析，得經二卷，一是《十二因緣經》，二是《八關齋文》。大臣即持奉上于王。王得歡喜，不能自勝，便以此經，著金盤上，自送與龍。龍獲此經，大用欣慶，便用好寶，贈遺于王；受持八齋，勤而奉行，命終之後，生於天宮。人王亦復修奉齋法，壽盡生天，共同一處。昨夜俱來，咨稟法化，應時尋得須陀洹果，永息三塗，遊人天道，從是已往，畢得涅槃。」

佛說是時，一切眾會，歡喜奉行。

（四）波羅㮈人身貧供養品第四

如是我聞：

一時佛在舍衛國祇樹給孤獨園

現代漢語譯本：這是為什麼呢？因為現在世上沒有佛，佛法也已經衰落殆盡，八關齋的儀軌現在也無法得到，如果不遵循它，恐怕會遭遇災禍。我只是考慮到這個道理，所以才如此憂愁不安。國王有一位大臣，是他最敬重的人，國王告訴大臣說：『神龍向我索要齋戒的方法，我希望你能找到它，然後把它送給神龍。』大臣回答說：『現在世上沒有佛法，怎麼可能得到呢？』國王又說：『如果你找不到，我就要殺了你。』大臣聽了這話，非常憂愁，回到自己的家中。這位大臣有一位年老的父親，他每次從外面回來，都會和顏悅色地安慰父親。當時，父親看到兒子的臉色和平時不一樣，就問他：『你為什麼這樣？』於是大臣便向父親詳細地說明了情況。他的父親回答說：『我們家裡的堂柱，經常會發出光芒，你可以試著把它劈開看看，或許會有什麼特別的東西？』大臣聽從父親的教誨，讓人把堂柱砍伐下來並劈開，結果得到了兩卷經書，一本是《十二因緣經》，另一本是《八關齋文》。大臣立刻把經書獻給了國王。國王得到經書後，非常高興，無法抑制自己的喜悅，便把經書放在金盤上，親自送給了神龍。神龍得到經書後，非常欣喜，便用珍寶贈送給國王；神龍受持八齋戒，勤奮地奉行，死後便升到了天宮。國王也同樣修持齋戒，壽命終結后也升到了天宮，和神龍在同一個地方。他們昨晚一起來到這裡，請教佛法，立刻就證得了須陀洹果，永遠脫離了三惡道，在人天道中游走，從此以後，最終將證得涅槃。』 佛陀說完這些話的時候，所有在場的聽眾都歡喜地接受並奉行。 （四）波羅㮈人身貧供養品第四 如是我聞： 一時，佛陀在舍衛國的祇樹給孤獨園。

English version: Why is this so? Because in this age there is no Buddha, and the Dharma has also come to an end. The text of the Eight Precepts is now unobtainable. If we do not follow it, I fear we will encounter harm. I only consider this principle, and that is why I am so worried and uneasy. The king had a minister, whom he respected most highly. The king told the minister: 'The dragon is asking me for the method of fasting. I hope you can find it and give it to the dragon.' The minister replied: 'There is no Dharma in this world now, how can it be obtained?' The king then said: 'If you cannot obtain it, I will kill you.' The minister, upon hearing this, was very distressed and returned to his home. This minister had an elderly father, who always came back from outside with a kind and cheerful face to comfort his father. At that time, the father saw that his son's face was different from usual, and asked him: 'Why are you like this?' Then the minister explained the situation to his father in detail. His father replied: 'The pillar in our hall often emits light. Try breaking it open and see if there is anything special?' The minister followed his father's instructions, had the pillar cut down and split open, and as a result, he obtained two scrolls of scriptures. One was the 'Sutra of the Twelve Links of Dependent Origination,' and the other was the 'Text of the Eight Precepts.' The minister immediately presented the scriptures to the king. The king was very happy to receive the scriptures, unable to contain his joy, and placed the scriptures on a golden plate, personally delivering them to the dragon. The dragon was very pleased to receive the scriptures, and gave precious treasures to the king as a gift. The dragon observed the Eight Precepts, diligently practicing them, and after death, was reborn in the heavenly palace. The king also practiced the precepts, and after his life ended, he was also reborn in the heavenly palace, in the same place as the dragon. Last night, they came here together to inquire about the Dharma, and immediately attained the fruit of Srotapanna, forever escaping the three evil realms, wandering in the realms of humans and gods, and from then on, they will ultimately attain Nirvana.' When the Buddha finished speaking, all those present joyfully accepted and practiced the teachings. (4) The Fourth Chapter on the Poor Man of Varanasi Making Offerings Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti.

。是時國中有大長者，生一男兒，面首端政，既生數日，復能言語，問其父母：「世尊在不？」答曰：「故在。」復更問曰：「尊者舍利弗、阿難等，悉為在不？」答言：「悉在。」父母見子生便能言，謂其非人，深怪所以，便往問佛。佛言：「此兒有福，不足疑也。」父母歡喜，還歸其家。兒又啟曰：「唯愿二親！為我請佛及比丘僧。」父母告曰：「請佛及僧，當須供具，非卒可辦。」兒又啟曰：「但掃灑堂舍，莊嚴牀蓆，施三高座，百味飲食，當自然至。又我先身之母，今猶存在，居波羅㮈國，為我喚之。」父母隨語，使人乘象，馳奔召來，所以作三高座者，一為如來，二為本生母，三為今身母。佛與眾僧，既入其舍，次第坐定，甘膳美味，自在豐足。佛為說法，父及二母、合家大小，聞法歡喜，盡得初果。此兒轉長，便辭出家，精勤正業，獲致羅漢。

阿難白佛：「此沙門者，宿種何德，生於豪貴，小而能言，又復學道，逮得神通？」

佛告阿難：「此人前身，生波羅㮈，為長者子。父亡沒後，家業衰耗，漸致貧窮。雖值佛世，無以供養，念此不悅，情不自釋，便舍豪姓，求為客作，終竟一歲，索金千兩。豪姓問曰：『卿欲娶妻耶？』答曰：『不也

現代漢語譯本：當時，國內有一位大富翁，生了一個男孩，容貌端正，出生幾天後，就能說話，問他的父母：『世尊在嗎？』回答說：『在。』又問：『尊者舍利弗、阿難等，都在嗎？』回答說：『都在。』父母見兒子生下來就能說話，認為他不是凡人，深感奇怪，就去問佛。佛說：『這孩子有福，不必懷疑。』父母高興地回到家中。兒子又說：『希望二位父母，為我請佛和比丘僧。』父母說：『請佛和僧，需要準備供品，不是馬上就能辦到的。』兒子又說：『只要打掃乾淨廳堂，佈置好床鋪，設定三個高座，各種美味佳餚，自然會到來。還有我前世的母親，現在還活著，住在波羅㮈國，為我把她叫來。』父母按照他的話，派人騎著大象，飛奔去召請，之所以設定三個高座，一個是為如來，一個是為前世的母親，一個是為今世的母親。佛和眾僧，進入他家后，依次坐定，甘美的食物，自然豐盛。佛為他們說法，父親和兩位母親、全家大小，聽法后都非常高興，都證得了初果。這孩子長大后，就辭別父母出家，精進修行，最終證得了羅漢果位。 阿難問佛：『這位沙門，前世種了什麼功德，出生在富貴人家，從小就能說話，又修習佛道，獲得了神通？』 佛告訴阿難：『這個人前世，生在波羅㮈國，是一位富翁的兒子。父親去世后，家業衰敗，逐漸變得貧窮。雖然遇到了佛陀在世，卻無力供養，心中不悅，無法釋懷，就捨棄了富貴的身份，去當傭人，辛苦了一年，賺到了一千兩黃金。富翁問他：『你想要娶妻嗎？』他回答說：『不是。』

English version: At that time, there was a great elder in the country who had a son. The boy's face was handsome and upright. After being born for only a few days, he could speak. He asked his parents, 'Is the World Honored One present?' They replied, 'Yes, he is.' He further asked, 'Are the Venerable Shariputra, Ananda, and others present?' They replied, 'Yes, they are all present.' When the parents saw that their son could speak right after birth, they thought he was not human and were deeply puzzled. So, they went to ask the Buddha. The Buddha said, 'This child is blessed, there is no need to doubt.' The parents happily returned home. The son then said, 'I wish that my two parents would invite the Buddha and the Sangha of monks for me.' The parents said, 'Inviting the Buddha and the Sangha requires preparations, which cannot be done immediately.' The son then said, 'Just clean the hall, prepare the beds, set up three high seats, and all kinds of delicious food will come naturally. Also, my mother from my previous life is still alive, residing in the country of Varanasi. Please call her for me.' The parents followed his words and sent a person on an elephant to rush and summon her. The reason for setting up three high seats was one for the Tathagata, one for his mother from his previous life, and one for his mother in this life. After the Buddha and the Sangha entered his house, they sat down in order. The sweet and delicious food was naturally abundant. The Buddha preached the Dharma to them. The father, the two mothers, and the whole family, big and small, were delighted upon hearing the Dharma and all attained the first fruit. When this child grew up, he left home to become a monk, diligently practiced the Dharma, and eventually attained the state of Arhat. Ananda asked the Buddha, 'What merits did this Shramana cultivate in his past life that he was born into a wealthy family, could speak from a young age, and also practiced the Dharma and attained supernatural powers?' The Buddha told Ananda, 'This person in his previous life was born in Varanasi as the son of a wealthy man. After his father passed away, his family's wealth declined, and he gradually became poor. Although he encountered the Buddha in the world, he had no means to make offerings. He was unhappy about this and could not find peace. So, he gave up his wealthy status and became a laborer. After working hard for a year, he earned a thousand pieces of gold. The wealthy man asked him, 'Do you want to get married?' He replied, 'No.'

。』豪姓又問：『用金何為？』答曰：『欲用飯佛及於聖僧。』豪姓告曰：『若欲請佛，吾當與金併爲經營會於我舍。』貧者唯諾，便設肴膳，請佛及僧。由此因緣，命終之後，生在長者家，今復請佛，聞法得道。」佛告阿難：「往昔貧人者，今長者子沙門是也。」

佛說此時，一切眾會，莫不歡喜，頂戴奉行。

（五）海神難問船人品第五

如是我聞：

一時佛在舍衛國祇樹給孤獨園。爾時此國有五百賈客，入海采寶，自共議言：「當求明人用作導師。」便請一五戒優婆塞，共入大海。既到海中，海神變身，作一夜叉，形體醜惡，其色青黑，口出長牙，頭上火燃，來牽其船，問估客曰：「世間可畏，有過我者無？」賢者對曰：「更有可畏，劇汝數倍。」海神復問：「何者是耶？」答曰：「世有愚人，作諸不善，殺生盜竊淫妷無度，妄言兩舌惡口綺語、貪慾瞋恚，沒在邪見；死入地獄，受苦萬端。獄卒阿傍，取諸罪人，種種治之，或以刀斫，或以車裂，分壞其身，作數千段。或復臼搗，或復磨之，刀山劍樹，火車鑊湯，寒冰沸屎，一切備受。荷如此苦，經數千萬歲，此之可畏，劇汝甚多。」海神放之，隱形而去

現代漢語譯本：豪姓又問：『用金子做什麼？』回答說：『想用它來供奉佛和聖僧。』豪姓說：『如果想請佛，我願意出金子並一起在我家操辦。』窮人答應了，便準備了飯菜，請佛和僧人。因為這個因緣，他死後，投生到長者家，現在又來請佛，聽聞佛法而得道。」佛告訴阿難：『以前的那個窮人，就是現在的長者子沙門。』 佛說這些話的時候，所有在場的人都非常歡喜，恭敬地接受並實行。 （五）海神難問船人品第五 我是這樣聽說的： 一時，佛在舍衛國的祇樹給孤獨園。當時，這個國家有五百個商人，入海采寶，他們自己商議說：『應當找一個聰明的人來做嚮導。』於是就請了一位受持五戒的優婆塞，一起進入大海。到了海中，海神變化身形，變成一個夜叉，形體醜陋，顏色青黑，口裡長著長牙，頭上燃著火焰，來拉他們的船，問商人說：『世間可怕的東西，有比我更可怕的嗎？』賢者回答說：『還有更可怕的，比你可怕好幾倍。』海神又問：『是什麼呢？』回答說：『世上有愚蠢的人，做各種不善的事情，殺生、偷盜、淫亂無度，說謊、挑撥離間、惡語傷人、花言巧語、貪婪、嗔恨，沉溺於邪見；死後墮入地獄，遭受各種痛苦。獄卒阿傍，抓捕這些罪人，用各種刑罰懲治他們，有的用刀砍，有的用車輛撕裂，把身體分成數千段。有的用臼搗，有的用磨磨，還有刀山劍樹、火燒的車子、沸騰的湯鍋、寒冰和沸騰的糞便，一切都遭受。承受這樣的痛苦，經歷數千萬年，這才是可怕的，比你可怕得多。』海神放開了他們，隱身而去。

English version: The wealthy man asked again, 'What will you do with the gold?' He replied, 'I wish to use it to offer food to the Buddha and the holy monks.' The wealthy man said, 'If you wish to invite the Buddha, I will provide the gold and we can organize the event at my house.' The poor man agreed, and prepared food, inviting the Buddha and the monks. Because of this cause, after his death, he was reborn into a wealthy family, and now he has come to invite the Buddha again, and having heard the Dharma, he has attained enlightenment.' The Buddha told Ananda, 'The poor man of the past is now the Shramana, the son of the wealthy man.' When the Buddha spoke these words, all those present were filled with joy, respectfully accepting and practicing them. (5) The Fifth Chapter on the Sea God's Question to the Boatmen Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, there were five hundred merchants in this country who went to sea to collect treasures. They discussed among themselves, saying, 'We should find a wise person to be our guide.' So they invited a lay disciple who observed the five precepts to go with them into the sea. Once they were in the sea, the sea god transformed himself into a Yaksha, with an ugly form, a dark blue color, long fangs protruding from his mouth, and flames burning on his head. He came to pull their boat, and asked the merchants, 'Is there anything in the world more terrifying than me?' The wise man replied, 'There is something more terrifying, several times more so than you.' The sea god asked again, 'What is it?' He replied, 'In the world, there are foolish people who commit all kinds of evil deeds, killing, stealing, engaging in excessive sexual misconduct, lying, slandering, using harsh language, engaging in frivolous talk, being greedy, angry, and immersed in wrong views. After death, they fall into hell, suffering all kinds of torments. The hell guards, the Apangas, seize these sinners and punish them with various tortures, some are cut with knives, some are torn apart by chariots, their bodies broken into thousands of pieces. Some are pounded with mortars, some are ground with mills, there are mountains of knives, trees of swords, burning chariots, boiling cauldrons, freezing ice, and boiling excrement, all of which they endure. Bearing such suffering for tens of millions of years, this is what is truly terrifying, much more so than you.' The sea god released them and disappeared.

。船進數里，海神復更化作一人，形體痟瘦，筋骨相連，復來牽船，問諸人曰：「世間羸瘦，有劇我者無？」賢者答言：「更有羸瘦甚劇于汝。」海神復問：「誰復劇耶？」賢者答曰：「有愚癡人，心性弊惡，慳貪嫉妒，不知佈施，死墮餓鬼，身大如山，咽如針鼻，頭髮長亂，形體黑瘦，數千萬歲，不識水谷。如是之形，復劇于汝。」海神放船，沒而不現。船行數里，海神復化更作一人，極為端政，復來牽船，問諸商客：「人之美妙，有與我等者無？」賢者答曰：「乃有勝汝百千萬倍。」海神復問：「誰為勝者？」賢者答曰：「世有智人，奉行諸善，身口意業恒令清凈，信敬三寶隨時供養，其人命終，生於天上，形貌皎潔，端政無雙，殊勝于汝數千萬倍。以汝方之，如瞎獼猴比彼妙女。」海神取水一掬，而問之曰：「掬中水多海水多耶？」賢者答曰：「掬中水多，非海水也。」海神重問：「汝今所說，為至誠不？」賢者答曰：「此言真諦，不虛妄也。何以明之？海水雖多，必有枯竭。劫欲盡時，兩日並出，泉源池流，悉皆旱涸；三日出時，諸小河水，悉皆枯乾；四日出時，諸大江海，悉皆枯竭；五日出時，大海稍減；六日出時，三分減二；七日出時，海水都盡，須彌崩壞，下至金剛地際皆悉燋燃

現代漢語譯本：船行進了幾里，海神又變成了一個人，形體消瘦，筋骨相連，又來拉船，問眾人說：『世上瘦弱的人，有比我更厲害的嗎？』賢者回答說：『有更瘦弱比你厲害的。』海神又問：『誰比我更厲害呢？』賢者回答說：『有愚癡的人，心性惡劣，吝嗇貪婪嫉妒，不知道佈施，死後墮入餓鬼道，身體大如山，咽喉細如針鼻，頭髮長而散亂，形體黑瘦，幾千萬年，不識水谷。像這樣的形體，比你更厲害。』海神放開船，消失不見。船行進了幾里，海神又變化成一個人，極其端正，又來拉船，問眾商人：『人的美妙，有和我一樣的嗎？』賢者回答說：『有勝過你百千萬倍的。』海神又問：『誰勝過我呢？』賢者回答說：『世上有智慧的人，奉行各種善事，身口意業常常保持清凈，信仰恭敬三寶，隨時供養，這個人死後，生到天上，形貌皎潔，端正無雙，勝過你幾千萬倍。用你來比，就像瞎獼猴比那美妙的女子。』海神捧起一捧水，問他說：『捧中的水多還是海水多呢？』賢者回答說：『捧中的水多，不是海水。』海神又問：『你現在所說的，是真誠的嗎？』賢者回答說：『這話是真理，不虛妄。為什麼能證明呢？海水雖然多，必定有枯竭的時候。劫數將盡的時候，兩個太陽同時出現，泉水池塘河流，全部乾涸；三個太陽出現的時候，所有小河的水，全部乾枯；四個太陽出現的時候，所有大江大海，全部枯竭；五個太陽出現的時候，大海稍微減少；六個太陽出現的時候，減少三分之二；七個太陽出現的時候，海水全部幹盡，須彌山崩塌，下至金剛地基全部燒焦。』

English version: The ship traveled several miles, and the sea god transformed again into a person, emaciated, with bones connected, and came to pull the ship, asking the people, 'In the world, are there any who are more emaciated than I?' The wise man replied, 'There are those who are even more emaciated than you.' The sea god asked again, 'Who is more emaciated?' The wise man replied, 'There are foolish people, with wicked hearts, stingy, greedy, and jealous, who do not know how to give, and after death, fall into the realm of hungry ghosts, with bodies as large as mountains, throats as thin as needle points, hair long and disheveled, bodies black and thin, for tens of millions of years, not knowing water or grain. Such a form is more emaciated than you.' The sea god released the ship and disappeared. The ship traveled several miles, and the sea god transformed again into a person, extremely handsome, and came to pull the ship, asking the merchants, 'Is there anyone as beautiful as I?' The wise man replied, 'There are those who surpass you by hundreds of millions of times.' The sea god asked again, 'Who surpasses me?' The wise man replied, 'There are wise people in the world who practice all kinds of good deeds, keeping their body, speech, and mind always pure, believing and respecting the Three Jewels, and making offerings at all times. When these people die, they are born in the heavens, with bright and flawless appearances, incomparably handsome, surpassing you by hundreds of millions of times. Compared to them, you are like a blind monkey compared to a beautiful woman.' The sea god scooped up a handful of water and asked, 'Is there more water in this handful or in the sea?' The wise man replied, 'There is more water in this handful, not in the sea.' The sea god asked again, 'Is what you are saying now true?' The wise man replied, 'These words are the truth, not false. How can it be proven? Although the sea is vast, it will surely dry up. When the kalpa is about to end, two suns will appear simultaneously, and the springs, ponds, and rivers will all dry up; when three suns appear, all the water in the small rivers will dry up; when four suns appear, all the great rivers and seas will dry up; when five suns appear, the sea will gradually diminish; when six suns appear, two-thirds will be reduced; when seven suns appear, all the seawater will be completely exhausted, Mount Sumeru will collapse, and everything down to the Vajra ground will be burned.'

。若復有人，能以信心，以一掬水，供養于佛，或用施僧，或奉父母，或丐貧窮，給與禽獸，此之功德，歷劫不盡。以此言之，知海為少，掬水為多。」海神歡喜，即以珍寶，用贈賢者，兼寄妙寶施佛及僧。時諸賈客，即與賢者，采寶已足，還歸本國。是時賢者，五百賈客，咸詣佛所，稽首佛足，作禮畢已，各持寶物並海神所寄，奉佛及僧，悉皆長跪叉手白佛：「愿為弟子，稟受清化。」佛尋可之。「善來比丘！」鬚髮自落，法衣在身。佛為說法，應適其情，即時開悟，諸欲都凈，得阿羅漢。

時諸會者，聞佛所說，皆大歡喜，頂戴奉行。

（六）恒伽達品第六

如是我聞：

一時佛在羅閱祇竹園精舍。是時國中有一輔相，其家大富，然無兒子。時恒河邊，有摩尼跋羅天祠，合土人民，皆悉敬奉。時此輔相，往詣祠所，而禱之言：「我無子息，承聞天神，功德無量，救護群生，能與其愿，今故自歸。若蒙所愿，愿賜一子，當以金銀校飾天身，及以名香涂治神室；如其無驗，當壞汝廟屎涂汝身。」天神聞已，自思惟言：「此人豪富，力勢強盛，非是凡品，得為其子。我德鮮少，不能與愿。愿若不果，必見毀辱。」廟神便復往白摩尼跋羅。摩尼跋羅其力不辦，自詣毗沙門王啟白此事

現代漢語譯本：如果再有人，能夠以信心，用一捧水，供養佛，或者用來佈施僧人，或者奉養父母，或者施捨給貧窮的人，給予飛禽走獸，這樣的功德，經歷無數劫也不會耗盡。由此來說，就知道大海是少的，一捧水是多的。』海神非常歡喜，就用珍寶贈送給賢者，並捎帶奇珍異寶供奉佛和僧人。當時那些商人，就和賢者一起，採集了足夠的寶物，返回自己的國家。這時，賢者和五百個商人，都來到佛的住所，頂禮佛足，行禮完畢后，各自拿著寶物和海神所託付的，供奉佛和僧人，都長跪合掌對佛說：『願意成為弟子，接受清凈的教化。』佛隨即答應了。『善來比丘！』他們的鬚髮自然脫落，法衣穿在身上。佛為他們說法，應和他們的心意，他們立刻開悟，所有的慾望都清凈了，證得了阿羅漢果。 當時在場的人，聽到佛所說的，都非常歡喜，頂戴奉行。 （六）恒伽達品第六 我是這樣聽說的： 一時，佛在羅閱祇的竹園精舍。當時，國內有一位宰相，他家非常富有，但是沒有兒子。當時，恒河邊有一個摩尼跋羅天祠，當地的人民，都非常敬奉它。這時，這位宰相，前往神祠，祈禱說：『我沒有子嗣，聽說天神，功德無量，救護眾生，能夠滿足人們的願望，現在特來歸依。如果蒙受您的恩賜，希望賜予我一個兒子，我將用金銀裝飾您的神像，並用名貴的香料塗抹您的神室；如果沒有任何效果，我將毀壞您的廟宇，用糞便塗抹您的神身。』天神聽了，自己思量說：『這個人豪富，勢力強大，不是普通人，可以做他的兒子。我德行淺薄，不能滿足他的願望。如果願望不能實現，必定會遭到毀壞和侮辱。』廟神就又去稟告摩尼跋羅。摩尼跋羅自己沒有能力解決，就親自去向毗沙門天王稟告此事。

English version: 'Furthermore, if someone, with faith, offers a handful of water to the Buddha, or uses it to give to monks, or to support parents, or to give to the poor, or to provide for birds and beasts, the merit of this will not be exhausted through countless eons. From this, one knows that the ocean is small, and a handful of water is much.』 The sea god was very pleased, and immediately gifted the wise man with treasures, and also sent precious jewels to offer to the Buddha and the monks. At that time, the merchants, together with the wise man, collected enough treasures and returned to their own countries. Then, the wise man and the five hundred merchants all went to the Buddha's place, bowed at the Buddha's feet, and after paying their respects, each took the treasures and what the sea god had entrusted to them, and offered them to the Buddha and the monks. They all knelt down with their palms together and said to the Buddha, 『We wish to become disciples and receive the pure teachings.』 The Buddha immediately agreed. 『Welcome, monks!』 Their hair and beards fell off naturally, and monastic robes appeared on their bodies. The Buddha preached the Dharma to them, according to their understanding, and they immediately attained enlightenment, all desires were purified, and they attained the state of Arhat. At that time, all those present, hearing what the Buddha had said, were greatly delighted and respectfully accepted it. (6) The Chapter of Henggada Thus have I heard: At one time, the Buddha was at the Bamboo Grove Monastery in Rajagriha. At that time, there was a minister in the country whose family was very wealthy, but he had no son. At that time, there was a shrine to the god Manibhadra by the Ganges River, which the local people all revered. At this time, this minister went to the shrine and prayed, saying, 『I have no offspring. I have heard that the god has immeasurable merit, protects all beings, and can fulfill people's wishes. Now I come to take refuge in you. If I receive your grace, I wish you would grant me a son. I will decorate your statue with gold and silver, and anoint your shrine with precious incense; if there is no effect, I will destroy your temple and smear your body with dung.』 The god heard this and thought to himself, 『This person is wealthy and powerful, not an ordinary person, and could be my son. My virtue is shallow, and I cannot fulfill his wish. If the wish is not fulfilled, I will surely be destroyed and humiliated.』 The shrine god then went to report to Manibhadra. Manibhadra was unable to handle it himself, so he personally went to report the matter to King Vaishravana.

若復有人，能以信心，以一掬水，供養于佛，或用施僧，或奉父母，或丐貧窮，給與禽獸，此之功德，歷劫不盡。以此言之，知海為少，掬水為多。」海神歡喜，即以珍寶，用贈賢者，兼寄妙寶施佛及僧。時諸賈客，即與賢者，采寶已足，還歸本國。是時賢者，五百賈客，咸詣佛所，稽首佛足，作禮畢已，各持寶物並海神所寄，奉佛及僧，悉皆長跪叉手白佛：「愿為弟子，稟受清化。」佛尋可之。「善來比丘！」鬚髮自落，法衣在身。佛為說法，應適其情，即時開悟，諸欲都凈，得阿羅漢。

時諸會者，聞佛所說，皆大歡喜，頂戴奉行。

（六）恒伽達品第六

如是我聞：

一時佛在羅閱祇竹園精舍。是時國中有一輔相，其家大富，然無兒子。時恒河邊，有摩尼跋羅天祠，合土人民，皆悉敬奉。時此輔相，往詣祠所，而禱之言：「我無子息，承聞天神，功德無量，救護群生，能與其愿，今故自歸。若蒙所愿，愿賜一子，當以金銀校飾天身，及以名香涂治神室；如其無驗，當壞汝廟屎涂汝身。」天神聞已，自思惟言：「此人豪富，力勢強盛，非是凡品，得為其子。我德鮮少，不能與愿。愿若不果，必見毀辱。」廟神便復往白摩尼跋羅。摩尼跋羅其力不辦，自詣毗沙門王啟白此事。毗沙門言：「亦非我力能使有子，當詣天帝從求斯愿

現代漢語譯本：如果再有人，能夠以信心，用一捧水，供養佛，或者用來佈施僧人，或者奉養父母，或者施捨給貧窮的人，給予飛禽走獸，這樣的功德，經歷無數劫也不會窮盡。由此來說，就知道大海是少的，一捧水是多的。』海神非常歡喜，就用珍寶，贈送給賢者，同時寄託奇珍異寶施捨給佛和僧人。當時那些商人，就和賢者一起，採集了足夠的寶物，返回自己的國家。這時賢者和五百個商人，都來到佛的住所，叩拜佛的腳，行禮完畢后，各自拿著寶物和海神所寄託的物品，奉獻給佛和僧人，都長跪合掌對佛說：『願意成為弟子，接受清凈的教化。』佛隨即答應了。『善來比丘！』他們的鬚髮自然脫落，法衣穿在身上。佛為他們說法，應和他們的心意，他們立刻開悟，所有的慾望都清凈了，得到了阿羅漢的果位。 當時在場的人，聽到佛所說的，都非常歡喜，頂戴奉行。 （六）恒伽達品第六 我是這樣聽說的： 一時，佛在羅閱祇竹園精舍。當時，國中有一位輔相，他家非常富有，但是沒有兒子。當時，恒河邊有一個摩尼跋羅天祠，當地的人民，都非常敬奉它。這時，這位輔相，前往神祠，祈禱說：『我沒有子嗣，聽說天神，功德無量，救護眾生，能夠滿足他們的願望，現在特來歸依。如果蒙受您的恩賜，希望賜予我一個兒子，我將用金銀裝飾天神的神像，並且用名貴的香料塗抹神室；如果沒有任何效果，我將毀壞你的廟宇，用糞便塗抹你的神身。』天神聽了，自己思量說：『這個人豪富，勢力強大，不是普通人，可以做他的兒子。我的德行淺薄，不能滿足他的願望。如果願望不能實現，必定會遭到毀壞和侮辱。』廟神就又去稟告摩尼跋羅。摩尼跋羅沒有能力解決，就親自去拜見毗沙門天王，稟告這件事。毗沙門天王說：『也不是我的力量能夠使他有兒子，應該去拜見天帝，向他請求這個願望。』

English version: If there is anyone again, who with faith, uses a handful of water to make offerings to the Buddha, or uses it to give alms to monks, or to support parents, or to give to the poor, or to give to birds and beasts, the merit of this will not be exhausted through countless eons. From this, one knows that the ocean is little, and a handful of water is much.』 The sea god was very pleased, and then used treasures to give to the wise man, and also entrusted precious treasures to give to the Buddha and monks. At that time, those merchants, together with the wise man, collected enough treasures, and returned to their own country. At this time, the wise man and five hundred merchants, all went to the Buddha's residence, bowed at the Buddha's feet, and after completing the ceremony, each holding treasures and the items entrusted by the sea god, offered them to the Buddha and monks, all kneeling with their palms together and said to the Buddha: 『We are willing to become disciples, and receive pure teachings.』 The Buddha immediately agreed. 『Welcome, monks!』 Their hair and beards naturally fell off, and monastic robes were on their bodies. The Buddha preached the Dharma to them, according to their minds, and they immediately became enlightened, all desires were purified, and they attained the state of Arhat. At that time, those present, hearing what the Buddha said, were all very happy, and respectfully accepted and practiced it. (6) The Chapter of Henggada Thus have I heard: At one time, the Buddha was in the Bamboo Grove Monastery in Rajagriha. At that time, there was a minister in the country, whose family was very wealthy, but he had no son. At that time, there was a Mani-Bhadra heavenly shrine by the Ganges River, and the local people all respected and worshipped it. At this time, this minister went to the shrine, and prayed, saying: 『I have no offspring, and I have heard that the heavenly god has immeasurable merit, protects all living beings, and can fulfill their wishes, so I now come to take refuge. If I receive your grace, I hope you will grant me a son, and I will decorate the heavenly god's statue with gold and silver, and also use precious incense to anoint the shrine; if there is no effect, I will destroy your temple and smear your body with dung.』 The heavenly god heard this, and thought to himself: 『This person is wealthy and powerful, not an ordinary person, and can be his son. My virtue is shallow, and I cannot fulfill his wish. If the wish is not fulfilled, I will surely be destroyed and humiliated.』 The temple god then went to report to Mani-Bhadra. Mani-Bhadra was unable to resolve it, so he personally went to see King Vaishravana and reported this matter. King Vaishravana said: 『It is not within my power to make him have a son, you should go to see the Emperor of Heaven and ask him for this wish.』

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。」毗沙門王即時上天啟帝釋曰：「我有一臣摩尼跋羅，近日見語云：『王舍城有一輔相，從其求子，結立重誓，若愿得遂，倍加供養，所愿若違，當破我廟而毀辱之。』彼人豪兇，必能如是，幸望天王，令其有子。」帝釋答曰：「斯事至難，當覓因緣。」時有一天，五德離身，臨命欲盡，帝釋告曰：「卿命垂終，可願生彼輔相之家？」天子答言：「意欲出家奉修正行，若生尊榮，離俗則難，欲在中流莫遂所志。」帝釋復曰：「但往生彼，若欲學道，吾當相佐。」天子命終，降神受胎輔相之家。即生出外，形貌端政，即召相師，為其立字。相師問曰：「本於何處求得此兒？」輔相答言：「昔從恒河天神求之。」因為作字，為恒伽達。年漸長大，志在道法，便啟父母，求索出家。父母告曰：「吾今富貴，產業弘廣，唯汝一子，當嗣門戶。遣吾存活，終不相聽。」兒不從志深自惆悵，便欲捨身更求凡處，于中求出，必極易也。於是密去，自墜高巖；既墮在地，無所傷損。復至河邊，投身水中；水還漂出，亦無所苦。復取毒藥，而吞啖之；毒氣不行，無由致死。復作是念：「當犯官法為王所殺。」值王夫人及諸婇女，出宮到園池中洗浴，皆脫衣服，置林樹間。時恒伽達密入林中，取其服飾抱持而出。門監見之，將往白阿阇世王。王聞此事，瞋恚隆盛，便取弓箭，自手射之，而箭還反，正向王身；如是至三，不能使中。王怖投弓，問彼人言：「卿是天龍鬼神乎？」恒伽達言：「賜我一愿，乃敢自陳

{ "translations": [ "現代漢語譯本：毗沙門王立刻上天稟告帝釋說：『我有一個臣子名叫摩尼跋羅，近日他告訴我：『王舍城有一個輔相，向他求子，並立下重誓，如果願望實現，就加倍供奉，如果願望落空，就砸毀我的廟宇並加以侮辱。』那個人豪橫兇暴，必定能做出這種事，希望天王能讓他有兒子。』帝釋回答說：『這件事很難辦，應當尋找因緣。』當時有一個天人，五種德行離身，即將命終，帝釋告訴他說：『你的壽命將盡，可以願意投生到那個輔相的家中嗎？』天子回答說：『我想要出家奉行正道，如果出生在尊貴榮華之家，就難以脫離世俗，想在中間修行又不能實現願望。』帝釋又說：『你只管去投生，如果想學道，我當幫助你。』天子命終，神識降臨投胎到輔相家中。出生后，容貌端正，就召來相士，為他取名字。相士問道：『這個孩子是從哪裡求來的？』輔相回答說：『以前從恒河天神那裡求來的。』因此給他取名為恒伽達。年齡漸漸長大，志向在於佛法，便請求父母，想要出家。父母告訴他說：『我們現在富貴，產業廣闊，只有你一個兒子，應當繼承家業。讓我們活著，終究不會答應你。』兒子不從自己的意願，深感惆悵，便想捨棄身體，再求其他地方投生，在那裡求出家，必定很容易。於是偷偷離開，自己跳下高崖；已經墜落在地，卻沒有任何損傷。又到河邊，投身水中；水又把他漂出來，也沒有任何痛苦。又拿來毒藥，吞食下去；毒氣沒有發作，沒有辦法致死。又想到：『應當觸犯官法，被國王殺死。』正巧國王夫人和眾多宮女，出宮到園池中洗浴，都脫下衣服，放在樹林間。當時恒伽達偷偷進入樹林中，拿了她們的衣服抱著出來。門衛看見了，就帶去稟告阿阇世王。國王聽到這件事，怒火中燒，就拿起弓箭，親自射他，而箭卻反過來，正射向國王自己；像這樣三次，都不能射中。國王害怕地扔下弓，問那個人說：『你是天龍鬼神嗎？』恒伽達說：『答應我一個願望，我才敢說出自己的身份。』", "現代漢語譯本：毗沙門王立刻上天稟告帝釋說：『我有一個臣子叫摩尼跋羅，他最近對我說：『王舍城有個輔相，向他求子，並立下重誓，如果願望實現，就加倍供奉，如果願望落空，就砸毀我的廟宇並加以侮辱。』那人兇狠強橫，肯定會這麼做，希望天王能讓他有兒子。』帝釋回答說：『這事很難辦，得找個因緣。』當時有個天人，五德離身，快要死了，帝釋告訴他說：『你快要死了，願意投生到那個輔相家嗎？』天子回答說：『我想出家修行，如果生在富貴人家，就很難脫離世俗，想在中間修行又不能如願。』帝釋又說：『你只管去投生，如果想學道，我會幫助你。』天子死後，神識投胎到輔相家。出生后，容貌端正，就請來相士，為他取名。相士問：『這孩子是從哪裡求來的？』輔相回答說：『以前從恒河天神那裡求來的。』因此給他取名為恒伽達。年齡漸長，志向在佛法，便請求父母，想要出家。父母說：『我們現在富貴，家業廣大，只有你一個兒子，要繼承家業。只要我們活著，就絕不會答應你。』兒子不遂心願，深感惆悵，便想捨身，再求其他地方投生，在那裡求出家，肯定很容易。於是偷偷離開，自己跳下高崖；已經墜地，卻毫髮無損。又到河邊，投身水中；水又把他漂出來，也沒有任何痛苦。又拿來毒藥，吞食下去；毒氣沒有發作，無法致死。又想到：『應該觸犯官法，被國王殺死。』正巧國王夫人和眾多宮女，出宮到園池中洗浴，都脫下衣服，放在樹林間。當時恒伽達偷偷進入樹林中，拿了她們的衣服抱著出來。門衛看見了，就帶去稟告阿阇世王。國王聽到這件事，怒火中燒，就拿起弓箭，親自射他，而箭卻反過來，正射向國王自己；像這樣三次，都不能射中。國王害怕地扔下弓，問那個人說：『你是天龍鬼神嗎？』恒伽達說：『答應我一個願望，我才敢說出自己的身份。』" ], "english_translations": [ "English version: King Vaishravana immediately ascended to the heavens and reported to Indra, saying, 'I have a minister named Mani-Bhadra, who recently told me: "There is a minister in Rajagriha who sought a son from him, making a solemn vow that if his wish is fulfilled, he will double his offerings, and if his wish is not fulfilled, he will destroy my temple and insult it." That man is fierce and violent, and he will surely do such a thing. I hope, Heavenly King, that you will grant him a son.' Indra replied, 'This matter is very difficult; we must seek a cause and condition.' At that time, there was a deva whose five virtues were leaving his body, and he was about to die. Indra told him, 'Your life is coming to an end. Would you be willing to be born into the family of that minister?' The deva replied, 'I wish to leave home and practice the true path. If I am born into a noble and prosperous family, it will be difficult to leave the secular world. If I try to practice in the middle, I will not be able to fulfill my aspirations.' Indra said again, 'Just go and be born there. If you wish to learn the Way, I will assist you.' The deva died, and his spirit descended and was conceived in the minister's family. When he was born, his appearance was handsome and upright. They summoned a fortune-teller to give him a name. The fortune-teller asked, 'Where did you obtain this child?' The minister replied, 'I sought him from the Ganges deva in the past.' Therefore, they named him Heng-Gada. As he grew older, his aspirations were in the Dharma. He asked his parents to allow him to leave home. His parents told him, 'We are now wealthy, and our property is vast. You are our only son, and you should inherit our family. As long as we are alive, we will never agree to this.' The son, unable to fulfill his wishes, felt deeply distressed. He wanted to abandon his body and seek rebirth elsewhere, where it would be very easy to leave home. So he secretly left and threw himself off a high cliff. After falling to the ground, he was not injured at all. He then went to the river and threw himself into the water, but the water floated him back out, and he suffered no pain. He then took poison and swallowed it, but the poison did not work, and he could not die. He then thought, 'I should commit a crime and be killed by the king.' It happened that the king's wife and many palace women went out of the palace to bathe in the garden pond. They all took off their clothes and placed them among the trees. At that time, Heng-Gada secretly entered the forest, took their clothes, and carried them out. The gatekeeper saw him and took him to report to King Ajatashatru. When the king heard of this, he was filled with anger. He took a bow and arrow and shot at him himself, but the arrow turned back and struck the king himself. This happened three times, and he could not hit him. The king, frightened, threw down his bow and asked the man, 'Are you a deva, a dragon, or a ghost?' Heng-Gada said, 'Grant me one wish, and then I will dare to reveal my identity.'" , "English version: King Vaishravana immediately went to heaven and reported to Indra, saying: 'I have a minister named Mani-Bhadra, who recently told me: "There is a minister in Rajagriha who asked him for a son, and made a solemn vow that if his wish is fulfilled, he will double his offerings, and if his wish is not fulfilled, he will smash my temple and insult it." That man is fierce and tyrannical, and he will definitely do that. I hope, Heavenly King, that you can let him have a son.' Indra replied: 'This matter is difficult, we need to find a cause and condition.' At that time, there was a deva, whose five virtues were leaving his body, and he was about to die. Indra told him: 'You are about to die, would you be willing to be reborn into that minister's family?' The deva replied: 'I want to leave home and practice the true path. If I am born into a wealthy family, it will be difficult to leave the secular world. If I want to practice in the middle, I cannot fulfill my wish.' Indra said again: 'You just go and be reborn there, if you want to learn the Way, I will help you.' The deva died, and his spirit was reborn into the minister's family. After he was born, his appearance was handsome and upright, so they invited a fortune teller to name him. The fortune teller asked: 'Where did this child come from?' The minister replied: 'I asked for him from the Ganges deva before.' Therefore, they named him Heng-Gada. As he grew older, his ambition was in the Dharma, so he asked his parents if he could leave home. His parents said: 'We are now wealthy, and our family business is vast, you are our only son, and you must inherit the family business. As long as we are alive, we will never agree to it.' The son was not satisfied, and felt deeply distressed, so he wanted to give up his body and seek rebirth elsewhere, where it would be easy to leave home. So he secretly left, and jumped off a high cliff; after falling to the ground, he was unharmed. He then went to the river, and threw himself into the water; the water floated him out again, and he did not feel any pain. He then took poison, and swallowed it; the poison did not work, and he could not die. He then thought: 'I should violate the law, and be killed by the king.' It happened that the king's wife and many palace women, went out of the palace to bathe in the garden pond, and they all took off their clothes, and placed them in the woods. At that time, Heng-Gada secretly entered the woods, took their clothes, and carried them out. The gatekeeper saw him, and took him to report to King Ajatashatru. When the king heard of this, he was furious, and took a bow and arrow, and shot at him himself, but the arrow turned back, and shot the king himself; this happened three times, and he could not hit him. The king was frightened, and threw down his bow, and asked the man: 'Are you a deva, a dragon, or a ghost?' Heng-Gada said: 'Promise me one wish, and then I will dare to reveal my identity.'" ] }

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。」王曰：「當與。」恒伽達言：「我非是天，亦非龍鬼，是王舍國輔相之兒。我欲出家，父母不聽，故欲自殺更生余處。投巖、赴河、飲毒不死，故犯王法，望得危命。王今加害，復不能傷，事情如是，何酷之甚！愿見顧愍聽我為道。」王尋告曰：「聽汝出家修學聖道。」因復將之，共到佛所，啟白世尊，如向之事。於時如來，聽為沙門，法衣在體，便成比丘。佛為說法，心意開暢，成羅漢道，三明六通，具八解脫。

阿阇世王尋白佛言：「此恒伽達者，先世之時，種何善根，投山不死，墮水不溺，食毒無苦，箭射無傷，加遇聖尊得度生死？」

佛告王曰：「乃往過去無數世時，有一大國，名波羅㮈，其王名梵摩達，將諸宮人，林中游戲，諸婇女輩，激聲而歌。外有一人，高聲和之，王聞其聲，便生瞋妒，遣人捕來敕使殺之。時有大臣，從外邊來，見此一人，而被囚執，便問左右：『何緣乃爾？』其傍諸人，具列事狀。臣曰：『且停！待我見王。』大臣進入，啟白王言：『彼人之罪，不至深重，何以殺之？雖和其音，而不見形，既無交通姦淫之事，幸愿垂矜，丐其生命。』王不能違，赦不刑戮。其人得脫，奉事大臣，勤謹無替。如是承給，經歷多年，便自思惟：『淫慾傷人，利於刀劍，我今困厄，皆由欲故。』即語大臣：『聽我出家遵修道業。』大臣答曰：『不敢相違，學若成道，還來相見。』即詣山澤，專思妙理，精神開悟，成辟支佛；還來城邑，造大臣家

『王說：』『應當答應他。』恒伽達說：『我不是天神，也不是龍鬼，我是王舍城輔相的兒子。我想要出家，父母不允許，所以想要自殺，以便轉生到其他地方。跳崖、投河、喝毒藥都死不了，所以觸犯了王法，希望能夠結束生命。大王現在要加害於我，也無法傷害我，事情就是這樣，為何如此殘酷！希望您能憐憫我，允許我修行。』國王隨即說道：『允許你出家修習聖道。』於是又帶他一起到了佛陀那裡，向世尊稟告了剛才的事情。當時，如來允許他成為沙門，法衣穿在身上，就成了比丘。佛陀為他說法，他的心意豁然開朗，成就了羅漢道，具備了三明六通，以及八解脫。 阿阇世王隨即對佛陀說：『這位恒伽達，前世種下了什麼善根，跳山不死，落水不溺，吃毒藥沒有痛苦，箭射沒有傷害，又遇到了聖尊得以脫離生死？』 佛陀告訴國王說：『在過去無數世的時候，有一個大國，名叫波羅㮈，國王名叫梵摩達，帶著宮女們在樹林中游玩，那些宮女們，發出歡快的歌聲。外面有一個人，高聲應和，國王聽到他的聲音，就產生了嫉妒，派人把他抓來，命令殺掉。當時有一位大臣，從外面回來，看到這個人被囚禁，就問左右：『為什麼這樣？』旁邊的人，詳細地說了事情的經過。大臣說：『先停一下！等我見國王。』大臣進去，稟告國王說：『那個人的罪，不至於如此深重，為什麼要殺他？雖然應和了歌聲，卻沒有見到他的身影，既然沒有發生姦淫之事，希望您能憐憫他，饒他一命。』國王沒有違背，赦免了他，沒有殺他。那個人得以脫身，侍奉大臣，勤懇謹慎，沒有懈怠。就這樣侍奉了多年，他自己思考：『淫慾傷害人，比刀劍還厲害，我今天困厄，都是因為慾望的緣故。』就對大臣說：『請允許我出家，修習道業。』大臣回答說：『不敢違背，如果學道有成，再回來相見。』於是就去了山林，專心思考妙理，精神開悟，成就了辟支佛；回到城裡，來到大臣的家

The king said, 'It should be granted.' Hengqieda said, 'I am not a god, nor a dragon ghost, but the son of the minister of the kingdom of Wangshe. I wanted to leave home, but my parents did not allow it, so I wanted to commit suicide in order to be reborn elsewhere. Jumping off cliffs, throwing myself into rivers, and drinking poison did not kill me, so I violated the king's law, hoping to end my life. Now, even if the king harms me, he cannot hurt me. That's how things are, why be so cruel! I hope you can have pity on me and allow me to practice the Way.' The king then said, 'I allow you to leave home and study the holy path.' Then he took him to the Buddha and reported the matter to the World Honored One. At that time, the Tathagata allowed him to become a Shramana, and when the Dharma robe was on his body, he became a Bhikkhu. The Buddha preached the Dharma to him, and his mind was enlightened, and he attained the Arhat path, possessing the three insights, six supernatural powers, and eight liberations. King Ajatasatru then said to the Buddha, 'This Hengqieda, what good roots did he plant in his past life that he did not die when he jumped off a mountain, did not drown when he fell into the water, did not suffer when he ate poison, was not injured by arrows, and was able to escape from birth and death by meeting the Holy One?' The Buddha told the king, 'In the past countless ages, there was a great country called Varanasi, and its king was named Brahmadata. He took his palace women to play in the forest, and the palace women sang with joyful voices. There was a person outside who echoed in a loud voice. When the king heard his voice, he became jealous and sent someone to capture him and ordered him to be killed. At that time, a minister came from outside and saw this person being imprisoned, so he asked the people around him, 'Why is this so?' The people around him explained the situation in detail. The minister said, 'Wait a moment! Let me see the king.' The minister went in and reported to the king, 'That person's crime is not so serious, why kill him? Although he echoed the song, his figure was not seen, and since there was no adultery, I hope you can have pity on him and spare his life.' The king did not disobey and pardoned him, not killing him. That person was released and served the minister diligently and carefully, without slacking. After serving in this way for many years, he thought to himself, 'Lust harms people, more than swords, and my current predicament is all because of desire.' He then said to the minister, 'Please allow me to leave home and practice the Way.' The minister replied, 'I dare not disobey, if you succeed in learning the Way, come back to see me.' So he went to the mountains and forests, focused on contemplating the profound principles, and his spirit was enlightened, and he became a Pratyekabuddha; he returned to the city and came to the minister's house.

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。大臣歡喜，請供養之，甘膳妙服，四事無乏。時辟支佛，于虛空中，現神變化，身出水火，放大光明，大臣見之，欣然無量，便立誓願：『由吾恩故，命得全濟，使我世世富貴長壽，殊勝奇特，數千萬倍，令我智德相與共等。』」佛告王曰：「時彼大臣，救活一人，令得道者，今恒伽達是。由是因緣，所生之處，命不中夭，今值我時，逮致應真。」

佛說此已，諸在會者，信敬歡喜，頂受奉行。

（七）須阇提品第七

一時佛在羅閱祇竹園精舍。爾時世尊而與阿難，著衣持缽，入城乞食。時有老翁老母，兩目既盲，貧窮孤苦，無止住處，止宿門下。唯有一子，年始七歲，常行乞丐以養父母，得好果菜，其美好者，供養父母，余殘酸澀，臭穢惡者，便自食之。爾時阿難，見此小兒，雖為年小，恭敬孝順，心懷愛念。佛乞食已，還到精舍。爾時世尊為諸大眾演說經法，阿難於時長跪叉手，前白佛言：「向與世尊，入城分衛，見一小兒，慈心孝順，共盲父母，住城門下，東西乞丐所得之物，飯食菜果，其美好者，先以供養其老父母，破敗臭穢極不好者，便自食之。日日如是，甚可愛敬。」

佛語阿難：「出家在家，慈心孝順，供養父母，計其功德，殊勝難量。所以者何？我自憶念過去世時，慈心孝順，供養父母，乃至身肉濟活父母危急之厄。以是功德，上為天帝，下為聖主，乃至成佛三界特尊，皆由斯福

大臣非常高興，請求供養這位辟支佛，用美味的食物和精美的衣服，四種供養都無所欠缺。當時，辟支佛在虛空中顯現神通變化，身上發出水火，放出耀眼的光芒。大臣看到后，無比欣喜，便立下誓願：『因為我的恩德，使他的生命得以保全，愿我世世代代都富貴長壽，殊勝奇特，比現在好上千萬倍，愿我的智慧和德行與他相等。』佛告訴國王說：『當時那位大臣，救活了一個人，使他得道，他就是現在的恒伽達。因為這個因緣，他所出生的地方，都不會中途夭折，現在遇到我的時候，就證得了阿羅漢果。』 佛說完這些話，所有在場的人，都信服敬佩，歡喜接受，並遵照奉行。 （七）須阇提品第七 一時，佛在羅閱祇竹園精舍。當時，世尊和阿難一起，穿著袈裟，拿著缽，進入城中乞食。當時，有一對老夫婦，雙目失明，貧窮孤苦，沒有固定的住所，只能住在城門下。他們只有一個兒子，年紀才七歲，常常乞討來養活父母，得到好的水果蔬菜，就把好的供養父母，剩下的酸澀、腐爛、難聞的就自己吃。當時，阿難看到這個小孩，雖然年紀小，卻恭敬孝順，心中充滿愛憐。佛乞食完畢，回到精舍。當時，世尊為大眾講說佛法，阿難這時長跪合掌，向前對佛說：『剛才我和世尊一起入城乞食，看到一個小孩，慈悲孝順，和失明的父母一起住在城門下，到處乞討所得的食物，飯菜水果，好的先用來供養他的老父母，破爛腐臭極不好的，就自己吃。每天都這樣，非常令人敬佩。』 佛告訴阿難：『出家在家的人，慈悲孝順，供養父母，計算他的功德，殊勝難以衡量。為什麼呢？我回憶過去世的時候，慈悲孝順，供養父母，甚至用自己的肉來救活父母的危難。因為這樣的功德，上可以成為天帝，下可以成為聖主，乃至成佛成為三界最尊貴的人，都是因為這樣的福報。』

The minister was overjoyed and requested to make offerings to the Pratyekabuddha, providing him with delicious food and exquisite clothing, ensuring that all four necessities were met. At that time, the Pratyekabuddha manifested supernatural transformations in the void, emitting water and fire from his body, and radiating brilliant light. Upon witnessing this, the minister was filled with immeasurable joy and made a vow: 'Because of my kindness, his life has been preserved. May I be wealthy and long-lived in all my future lives, extraordinarily superior, a thousand times better than now, and may my wisdom and virtue be equal to his.' The Buddha told the king, 'That minister, who saved a person and enabled him to attain enlightenment, is now Henggada. Because of this cause, he will not die prematurely in any of his births. Now, when he met me, he attained the Arhatship.' After the Buddha spoke these words, all those present were filled with faith, respect, and joy, accepting and practicing his teachings. (7) The Chapter of Sudatta At one time, the Buddha was at the Bamboo Grove Monastery in Rajagriha. At that time, the World Honored One and Ananda, wearing their robes and carrying their bowls, entered the city to beg for alms. There was an old couple, both blind, poor, and destitute, with no fixed abode, who were living under the city gate. They had only one son, who was seven years old. He would often beg for alms to support his parents. When he received good fruits and vegetables, he would offer the best to his parents, and he would eat the remaining sour, rotten, and foul-smelling ones. At that time, Ananda saw this young child, who, despite his young age, was respectful and filial, and his heart was filled with love and compassion. After the Buddha finished begging for alms, he returned to the monastery. At that time, the World Honored One was expounding the Dharma to the assembly. Ananda knelt down, put his palms together, and said to the Buddha, 'Earlier, when I went into the city with the World Honored One to beg for alms, I saw a young child, who was compassionate and filial, living with his blind parents under the city gate. He would beg for food, rice, vegetables, and fruits, and he would offer the best to his elderly parents first, and he would eat the broken, rotten, and extremely bad ones himself. He does this every day, and he is very admirable.' The Buddha told Ananda, 'Whether one is a monk or a layperson, if they are compassionate and filial, and make offerings to their parents, the merit they accumulate is immeasurable. Why is this so? I recall in my past lives, I was compassionate and filial, and made offerings to my parents, even using my own flesh to save my parents from danger. Because of this merit, I was able to become the Emperor of Heaven above, and a holy ruler below, and even become a Buddha, the most honored one in the three realms. All of this is due to such blessings.'

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。」

阿難白言：「不審，世尊！過去世時，慈孝父母，不惜身命，能以身肉，濟救父母危險之命，其事云何？」

佛告阿難：「諦聽善念！我當說之。」

阿難：「唯然，當善聽之！」

佛告阿難：「乃往過去無量無數阿僧祇劫，此閻浮提有一大國，名特叉尸利。爾時有王，名曰提婆。時彼國王，有十太子，各領諸國，最小太子，字修婆羅提致，晉言善住，所領國土，人民觀望，最為豐樂。時父王邊，有一大臣，名曰羅睺，每懷兇逆，反殺大王。大王已死，攝正為王，即遣兵眾，往詣諸國，殺諸太子。此最小者，鬼神所敬，時入園中，欲行觀看。有一夜叉，從地而出，長跪白言：『羅睺大臣，反殺父王，遣諸兵眾，殺汝諸兄，今復遣人，欲來殺汝；王可思計避其禍難。』時王聞之，心崩惶怖，到于其夜，便思計校，而欲突去。時有一兒，字須阇提，晉言善生，至年七歲，端正聰黠，甚為可愛，其王愛念，出復來還，而抱此兒，悲泣嘆息。其婦見王入出惶怖，即而問之：『何以匆匆，如恐怖狀？』其夫答曰：『非卿所知。』婦復牽之，『我今與汝，身命共並危險相隨，莫見捐舍。今有何事，當以告示？』其王答言：『我近入園，有夜叉鬼從地而出，長跪白我：「羅睺大臣，今興惡逆，已殺父王，遣諸兵眾，殺汝諸兄，今亦遣兵，當來殺王，宜可避之。」我聞是語，心懷恐怖，但恐兵眾，如是來到，是故急疾，欲得去耳。』其婦長跪，即白王言：『愿得隨侍，莫見孤棄

阿難說道：『我不知道，世尊！過去世時，慈愛孝順的父母，不惜自己的生命，能夠用自己的肉，來救助父母的危難，這件事是怎樣的呢？』 佛告訴阿難：『仔細聽，好好思考！我將為你講述。』 阿難說：『好的，我將認真聽。』 佛告訴阿難：『在過去無量無數阿僧祇劫之前，這個閻浮提有一個大國，名叫特叉尸利。當時有一位國王，名叫提婆。這位國王有十個太子，各自統治著不同的國家，最小的太子，名叫修婆羅提致，漢譯為善住，他所統治的國土，人民生活富足，最為繁榮。當時，父王身邊有一位大臣，名叫羅睺，他一直懷有兇惡的叛逆之心，最終殺害了國王。大王死後，羅睺篡奪了王位，並派遣軍隊，前往各個國家，殺害各位太子。這位最小的太子，受到鬼神的敬畏，當時他進入園中，想要遊覽觀賞。有一個夜叉，從地裡出來，長跪著稟告說：『羅睺大臣，反叛殺害了父王，派遣軍隊，殺害了你的各位兄長，現在又派人，想要來殺你；大王應該考慮如何躲避這場災難。』當時，國王聽到這些話，心中驚恐萬分，到了晚上，便開始思考對策，想要逃走。當時，他有一個兒子，名叫須阇提，漢譯為善生，年僅七歲，長相端正聰慧，非常可愛，國王非常疼愛他，出去又回來，抱著這個孩子，悲傷地哭泣嘆息。他的妻子看到國王進進出出，神色驚慌，便問他：『你為何如此匆忙，好像很害怕的樣子？』他的丈夫回答說：『這不是你所能知道的。』妻子又拉著他，說：『我現在與你，身命相連，危險相隨，不要拋棄我。現在有什麼事，應當告訴我？』國王回答說：『我剛才進入園中，有一個夜叉鬼從地裡出來，長跪著告訴我：「羅睺大臣，現在興起叛亂，已經殺害了父王，派遣軍隊，殺害了你的各位兄長，現在也派兵，將要來殺你，應該躲避。」我聽到這些話，心中非常恐懼，只是擔心軍隊，馬上就要來到，所以急著想要離開。』他的妻子長跪著，對國王說：『希望能夠跟隨侍奉，不要拋棄我。』

Ananda said, 'I do not know, World Honored One! In past lives, compassionate and filial parents, not hesitating to give their own lives, were able to use their own flesh to save their parents from danger. How is this so?' The Buddha told Ananda, 'Listen carefully and contemplate well! I will tell you about it.' Ananda said, 'Yes, I will listen carefully.' The Buddha told Ananda, 'In the immeasurable and countless asamkhya kalpas of the past, in this Jambudvipa, there was a great kingdom called Takshashila. At that time, there was a king named Deva. This king had ten princes, each ruling over different countries. The youngest prince, named Subharatithi, translated as 'Good Abode,' ruled over a land where the people were prosperous and the most flourishing. At that time, there was a minister by the father king's side named Rahu, who always harbored evil rebellious intentions and eventually killed the king. After the king died, Rahu usurped the throne and sent troops to various countries to kill the princes. This youngest prince was revered by ghosts and spirits. At that time, he entered the garden, wanting to stroll and admire it. A yaksha emerged from the ground, knelt down, and reported, 'Minister Rahu has rebelled and killed the father king, sent troops to kill your brothers, and now he is sending people to kill you. The king should consider how to avoid this disaster.' At that time, the king heard these words and was terrified. In the evening, he began to think of a plan and wanted to flee. At that time, he had a son named Sudjati, translated as 'Good Birth,' who was only seven years old, with a handsome and intelligent appearance, very lovable. The king loved him very much. He went out and came back, holding this child, weeping sadly and sighing. His wife saw the king going in and out, looking flustered, and asked him, 'Why are you in such a hurry, as if you are very afraid?' Her husband replied, 'This is not something you can know.' The wife pulled him and said, 'Now I am with you, our lives are connected, and we share the same dangers. Do not abandon me. What is happening that you should tell me?' The king replied, 'I just entered the garden, and a yaksha ghost came out of the ground, knelt down, and told me, "Minister Rahu has now started a rebellion, has already killed the father king, sent troops to kill your brothers, and now he is also sending troops to kill you. You should flee." When I heard these words, I was very frightened, just worried that the troops would arrive soon, so I am in a hurry to leave.' His wife knelt down and said to the king, 'I wish to follow and serve you, please do not abandon me.'

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。』時王即便將婦抱兒，相將而去，欲至他國。時有二道，一道七日，一道十四日。初發惶懅，唯作七日糧調，規俟一人而已，既已出城，其心憒亂，乃涉十四日道。已經數日，糧食乏盡，飢餓迷荒，無餘方計，憐愛其子，欲殺其婦，而欲自濟並用活兒。令婦在前擔兒而行，於後拔刀欲殺其婦。時兒回顧，見父拔刀欲殺其母，兒便叉手，曉父王言：『唯愿大王！寧殺我身，勿害我母。』慇勤諫父，救其母命，而語父言：『莫絕殺我，稍割食之，可經數日。若斷我命，肉便臭爛，不可經久。』於是父母，欲割兒肉，啼哭懊惱，而割食之。日日割食，其肉稍盡，唯有骨在，未至他國，饑荒遂甚，父復捉刀，于其節解，次第剝之，而得少肉。於是父母，臨當棄去，兒自思惟：『我命少在，唯愿父母，向所有肉，可以少許還用見施。』父母不違，即作三分，二分自食，余有一分，並殘肌肉眼舌之等悉以施之。於是別去。兒便立愿：『我今身肉，供養父母，持是功德，用求佛道，普濟十方一切眾生，使離眾苦至涅槃樂。』發是愿時，三千世界六反震動，色慾諸天而皆愕然，不知何故宮殿動搖？即以天眼觀於世間，而見菩薩以身之肉供養父母，愿成佛道，誓度眾生，以是之故，天地大動。於是諸天，皆悉來下，側塞虛空，悲泣墮淚，猶如盛雨。時天帝釋來欲試之，化作乞兒，來從其乞，持手中肉，複用施之。即復化作師子虎狼，來欲啖之，其兒自念：『此諸禽獸，欲食我者，我身余殘骨肉髓腦，悉以施之

現代漢語譯本：當時，國王即便抱著妻子和孩子，一起離開，想要去別的國家。當時有兩條路，一條需要七天，一條需要十四天。剛出發時，因為驚慌，只準備了七天的糧食，打算只夠一個人吃。但出了城后，他心緒混亂，竟然走了十四天的路。過了幾天，糧食就吃完了，飢餓難耐，迷失方向，沒有任何辦法。他憐愛自己的孩子，就想殺了妻子，用她的肉來讓自己和孩子活下去。他讓妻子在前面抱著孩子走，自己在後面拔出刀想殺妻子。這時，孩子回頭看見父親拔刀要殺母親，就合起雙手，勸說父親說：『我懇求大王！寧願殺我，也不要傷害我的母親。』他懇切地勸說父親，救了母親的性命，又對父親說：『不要一下子殺了我，稍微割點肉吃，可以維持幾天。如果斷了我的命，肉就會腐爛，不能放很久。』於是父母就想割孩子的肉，他們哭泣懊惱，但還是割肉吃了。每天都割肉吃，肉漸漸吃完了，只剩下骨頭。還沒到別的國家，饑荒更加嚴重，父親又拿起刀，在孩子的關節處，依次剝皮，得到少許肉。於是父母，快要拋棄孩子的時候，孩子自己想：『我的生命快要結束了，只希望父母，把剩下的肉，可以稍微分一點給我。』父母沒有違揹他的意思，就分成三份，自己吃了兩份，剩下一份，連同殘餘的肌肉、眼睛、舌頭等都給了孩子。於是他們就分別離開了。孩子就立下誓願：『我今天用自己的肉，供養父母，用這個功德，來求得佛道，普遍救濟十方一切眾生，使他們脫離各種痛苦，到達涅槃的快樂。』當他發出這個誓願時，三千世界震動了六次，諸天都感到驚愕，不知道為什麼宮殿會搖晃？他們就用天眼觀察世間，看見菩薩用自己的肉供養父母，發誓要成就佛道，救度眾生，因此天地才發生如此大的震動。於是諸天，都紛紛降臨，擠滿了天空，悲傷地哭泣，就像下大雨一樣。當時天帝釋想要試探他，就化作乞丐，來向他乞討，他拿著手中的肉，又施捨給了乞丐。之後又化作獅子、老虎、豺狼，想要吃他，孩子自己想：『這些禽獸，吃我的人，我身體剩下的殘骨、肉、髓、腦，都全部施捨給他們。』 現代漢語譯本：』

English version: At that time, the king, even while holding his wife and child, left together, wanting to go to another country. There were two roads, one taking seven days and the other fourteen days. Initially, in his panic, he only prepared food for seven days, intending it for one person. However, after leaving the city, his mind became confused, and he took the fourteen-day road. After several days, the food ran out, and they were starving, lost, and without any means. He loved his child, so he thought of killing his wife to use her flesh to keep himself and his child alive. He had his wife walk ahead carrying the child, while he drew his sword behind her, intending to kill her. At this moment, the child looked back and saw his father drawing his sword to kill his mother. The child then clasped his hands together and pleaded with his father, saying, 'I beg you, Your Majesty! Rather kill me, but do not harm my mother.' He earnestly pleaded with his father, saving his mother's life, and then said to his father, 'Do not kill me all at once; cut off a little flesh to eat, which can last for several days. If you end my life, the flesh will rot and cannot be kept for long.' So the parents wanted to cut the child's flesh. They cried and were distressed, but they still cut the flesh and ate it. They cut and ate the flesh every day, and gradually the flesh was all gone, leaving only bones. They had not yet reached another country, and the famine became even more severe. The father again took up his sword and, at the child's joints, peeled off the skin in sequence, obtaining a little flesh. Then, when the parents were about to abandon the child, the child thought to himself, 'My life is about to end. I only hope that my parents can give me a little of the remaining flesh.' The parents did not refuse his request, so they divided it into three portions, eating two portions themselves, and giving the remaining portion, along with the remaining muscles, eyes, tongue, etc., to the child. Then they parted ways. The child then made a vow: 'Today, I offer my own flesh to nourish my parents. With this merit, I seek the path of Buddhahood, to universally save all sentient beings in the ten directions, to free them from all suffering and lead them to the bliss of Nirvana.' When he made this vow, the three thousand worlds shook six times. All the heavens were astonished, not knowing why the palaces were shaking. They used their heavenly eyes to observe the world and saw that the Bodhisattva was offering his own flesh to nourish his parents, vowing to achieve Buddhahood and save all sentient beings. This was why the heavens and earth shook so greatly. Then all the heavens descended, filling the sky, weeping with sorrow, like a heavy rain. At that time, the Heavenly Emperor Sakra wanted to test him, so he transformed into a beggar and came to beg from him. He took the flesh in his hand and gave it to the beggar. Then he transformed into lions, tigers, and wolves, wanting to eat him. The child thought to himself, 'These birds and beasts, who eat me, I will give them all the remaining bones, flesh, marrow, and brains of my body.'

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。』心生歡喜，無有悔恨。爾時天帝，見其執志心不移轉，還復釋身，住其兒前，而語之曰：『如汝慈孝，能以身肉供養父母；以是功德，用求何等？天帝魔王梵天王耶？』兒即答言：『我不願求三界快樂，持此功德，用求佛道，愿度一切無量眾生。』天帝復言：『汝能以身供養父母，得無悔恨于父母耶？』其兒答言：『我今至誠，供養父母，無有悔恨大如毛髮。』天帝復言：『我今視汝，身肉已盡，言不悔恨，是事難信。』其兒答言：『若無悔恨，我願當成佛者，使我身體平復如故。』言誓已竟，身即平復。時天帝釋及余諸天，異口同音，贊言善哉！其兒父母及國中人，皆到兒所，嘆未曾有。時彼國王，見其太子所作奇特，倍加恭敬，歡喜無量，將其父母及其太子，入宮供養，極為恭敬，哀此太子。時彼國王，躬將軍馬，共善住王及須阇提太子，還至本國，誅滅羅睺，立作本王，父子相繼，其國豐樂，遂致太平。」佛語阿難：「爾時善住王者，今現我父白凈王是。爾時母者，今現我母摩訶摩耶是。爾時須阇提太子者，今我身是。」佛語阿難：「由過去世慈心孝順，供養父母，以持身肉，濟父母厄，緣是功德，天上人中，常生豪尊，受福無量，緣是功德，自致作佛。」

爾時眾會，聞佛自說宿世本緣，爾時會者皆各悲嘆，感佛奇特慈孝之行，其中有得須陀洹者、斯陀含者、阿那含者、阿羅漢者，有發無上正真道者，有住不退地者。一切眾會，皆大歡喜，頂戴奉行

現代漢語譯本：'心中充滿喜悅，沒有絲毫悔恨。'那時天帝看到他意志堅定，毫不動搖，便恢復了原來的身形，站在孩子面前，對他說：'像你這樣慈愛孝順，能用自己的肉來供養父母；憑藉這樣的功德，你想要求得什麼呢？是天帝、魔王還是梵天王？'孩子回答說：'我不求三界的快樂，我用這功德，是爲了求得佛道，愿度一切無量的眾生。'天帝又說：'你能用身體供養父母，對父母沒有絲毫的悔恨嗎？'孩子回答說：'我今天至誠地供養父母，沒有絲毫的悔恨，哪怕像毛髮一樣細微。'天帝又說：'我看到你，身上的肉已經沒有了，你說沒有悔恨，這事難以相信。'孩子回答說：'如果我沒有悔恨，我願將來成佛，使我的身體恢復如初。'說完誓言，身體立刻恢復了原樣。當時天帝釋和其餘諸天，異口同聲地讚歎說：'太好了！'孩子的父母和國中的人們，都來到孩子身邊，驚歎從未見過這樣的事。當時那位國王，看到他的太子所做的奇特之事，更加恭敬，歡喜無量，將他的父母和太子，接入宮中供養，極為恭敬，憐愛這個太子。當時那位國王，親自率領軍隊，和善住王以及須阇提太子，回到本國，誅滅了羅睺，立他為本國的國王，父子相繼，國家富足安樂，最終達到了太平。'佛告訴阿難：'當時善住王，就是現在我的父親凈飯王。當時的母親，就是現在我的母親摩訶摩耶。當時的須阇提太子，就是現在的我。'佛告訴阿難：'由於過去世慈心孝順，供養父母，用自己的肉，救濟父母的危難，因為這樣的功德，在天上人間，常常出生在豪門尊貴之家，享受無量的福報，因為這樣的功德，自己最終成就了佛道。' 當時在場的眾人，聽到佛陀親自講述自己前世的因緣，都各自悲嘆，感嘆佛陀奇特慈孝的行為，其中有證得須陀洹果位的、斯陀含果位的、阿那含果位的、阿羅漢果位的，有發無上正真道心的，有安住不退轉之地的。所有在場的人，都非常歡喜，頂戴奉行。

English version: 'My heart is filled with joy, and there is no regret.' At that time, the Heavenly Emperor, seeing that his will was firm and unwavering, restored his original form, stood before the child, and said to him: 'Such is your loving filial piety, that you can use your own flesh to nourish your parents; with such merit, what do you seek? Are you seeking to be a Heavenly Emperor, a Demon King, or a Brahma King?' The child replied: 'I do not seek the pleasures of the three realms, I use this merit to seek the path of Buddhahood, and I wish to liberate all immeasurable beings.' The Heavenly Emperor said again: 'You can use your body to nourish your parents, do you have no regret for your parents?' The child replied: 'Today I sincerely nourish my parents, and I have no regret, not even as small as a hair.' The Heavenly Emperor said again: 'I see that the flesh on your body is gone, and you say you have no regret, this is hard to believe.' The child replied: 'If I have no regret, I wish to become a Buddha in the future, and may my body be restored to its original state.' As soon as he finished his vow, his body immediately returned to its original state. At that time, the Heavenly Emperor Sakra and the other gods, in unison, praised and said: 'Excellent!' The child's parents and the people of the country all came to the child's side, marveling at such an unprecedented event. At that time, the king, seeing the extraordinary things his prince had done, became even more respectful, and was filled with immeasurable joy. He brought his parents and the prince into the palace to be nourished, showing them great respect and affection. At that time, the king personally led the army, and together with King Good Abode and Prince Sudatta, returned to their own country, killed Rahu, and established him as the king of the country. Father and son succeeded each other, the country was prosperous and peaceful, and finally achieved peace.' The Buddha told Ananda: 'The King Good Abode at that time is now my father, King Suddhodana. The mother at that time is now my mother, Mahamaya. The Prince Sudatta at that time is now myself.' The Buddha told Ananda: 'Because of the loving filial piety in past lives, nourishing parents, using one's own flesh to save parents from danger, because of such merit, in heaven and among humans, one is often born into noble and honorable families, enjoying immeasurable blessings, and because of such merit, one ultimately achieves Buddhahood.' At that time, the assembly, hearing the Buddha personally narrate the causes and conditions of his past lives, all lamented with sorrow, marveling at the Buddha's extraordinary acts of loving filial piety. Among them, some attained the fruit of Srotapanna, some the fruit of Sakadagami, some the fruit of Anagami, and some the fruit of Arhat. Some generated the mind of unsurpassed true enlightenment, and some dwelt in the stage of non-retrogression. All those present were filled with great joy, and respectfully received and practiced the teachings.

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賢愚經卷第一 大正藏第 04 冊 No. 0202 賢愚經

賢愚經卷第二

元魏涼州沙門慧覺等在高昌郡譯

（八）波斯匿王女金剛品第八

一時佛在舍衛國祇樹給孤獨園。爾時波斯匿王最大夫人，名曰摩利，時生一女，字波阇羅，晉言金剛，其女面類極為醜惡，肌體粗澀猶如駝皮，頭髮粗強猶如馬尾。王觀此女，無一喜心，便敕宮內：「勤意守護，勿令外人得見之也。所以者何？此女醜雖形不似人，然是末利夫人所生，此醜雖惡，當密遣人而護養之。」女年轉大，任當嫁處。時王愁憂，無餘方計，便告吏臣：「卿往推覓本是豪姓居士種者，今若貧乏無錢財者，便可將來。」吏即如教，即往推覓，得一貧窮豪姓之子。吏便喚之，將至王所。王得此人，共至屏處，具以情狀，向彼人說：「我有一女，面狀醜惡，欲覓嫁處，未有酬類。聞卿豪族，今者雖貧，當相供給，幸卿不逆，當納受之。」時長者子，長跪白言：「當奉王敕，正使大王以狗見賜，我亦當受，何況大王遺體之女？今設見賜，奉命納之。」王即以女，妻彼貧人，為起宮殿，舍宅門合，令有七重。王敕女夫：「自捉戶鑰，若欲出行，而自閉之。我女丑惡，世所未有，勿令外人睹見面狀；常牢門戶，幽閉在內。」王出財貨，一切所須，供給女婿，使無乏短。王即拜授，以為大臣。其人所有財寶饒益，與諸豪族共為宴會，月月為更。會同之時，夫婦俱詣，男女雜會，共相娛樂

現代漢語譯本 《賢愚經》第一卷 大正藏第04冊 No. 0202 《賢愚經》

《賢愚經》第二卷

元魏涼州沙門慧覺等在高昌郡翻譯

（八）波斯匿王女金剛品第八

一時，佛在舍衛國祇樹給孤獨園。當時，波斯匿王最受寵愛的大夫人，名叫摩利，生了一個女兒，取名波阇羅，用晉語來說就是金剛。這個女兒的容貌極其醜陋，面板粗糙像駝皮，頭髮粗硬像馬尾。國王看到這個女兒，沒有一絲喜悅，就命令宮內的人：『要盡心守護她，不要讓外人看到她。』這是為什麼呢？因為這個女兒雖然醜陋，長得不像人，但她是摩利夫人所生，雖然她醜陋，也應當秘密派人保護和養育她。』女兒漸漸長大，到了該出嫁的年齡。這時，國王憂愁煩惱，沒有其他辦法，就告訴官員：『你們去尋找那些原本是豪門望族，現在卻貧困潦倒的人，把他們帶來。』官員們按照國王的命令，去尋找，找到一個貧窮的豪門子弟。官員就把他叫來，帶到國王那裡。國王見到這個人，把他帶到僻靜的地方，詳細地把情況告訴他：『我有一個女兒，容貌醜陋，想找個婆家，但沒有合適的人選。聽說你出身豪門，現在雖然貧窮，我會供給你的，希望你不要拒絕，接受她吧。』這時，長者子跪下回答說：『我一定遵從大王的命令，即使大王賞賜我一條狗，我也應當接受，何況是大王親生的女兒呢？現在如果賞賜給我，我一定遵命娶她。』國王就把女兒嫁給這個窮人，為他們建造宮殿，房屋的門都設有七重。國王告誡女婿：『你要自己拿著門鑰匙，如果想出門，就自己關上門。我的女兒容貌醜陋，世所罕見，不要讓外人看到她的樣子；要經常把門關好，讓她幽閉在裡面。』國王拿出財物，一切所需，都供給女婿，使他沒有缺乏。國王就任命他為大臣。這個人有了財富，就和那些豪門望族一起宴會，每月輪流舉辦。聚會的時候，夫婦一同前往，男女混雜，一起娛樂。

English version The Sutra of the Wise and the Foolish, Volume 1 Taisho Tripitaka Volume 04, No. 0202, The Sutra of the Wise and the Foolish

The Sutra of the Wise and the Foolish, Volume 2

Translated by the Shramana Huijue of Liangzhou during the Northern Wei Dynasty in Gaochang County

(8) The Chapter of King Prasenajit's Daughter Vajra

At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, King Prasenajit's most favored chief consort, named Mallika, gave birth to a daughter named Pajara, which in the Jin language means Vajra. This daughter's face was extremely ugly, her skin was rough like camel hide, and her hair was coarse and strong like a horse's tail. When the king saw this daughter, he felt no joy at all, and he ordered the palace attendants: 'You must diligently guard her and not let outsiders see her. Why is that? Because although this daughter is ugly and does not look like a human, she was born to Mallika. Although she is ugly, we should secretly send people to protect and raise her.' As the daughter grew older, she reached the age for marriage. At this time, the king was worried and had no other solution, so he told his officials: 'Go and find those who were originally from noble families but are now poor and destitute, and bring them here.' The officials followed the king's orders and went to search, finding a poor son of a noble family. The officials summoned him and brought him to the king. When the king saw this man, he took him to a secluded place and explained the situation in detail: 'I have a daughter with an ugly face, and I want to find her a husband, but there is no suitable candidate. I have heard that you are from a noble family, and although you are now poor, I will provide for you. I hope you will not refuse and will accept her.' At this time, the elder's son knelt down and replied: 'I will certainly obey the king's orders. Even if the king were to give me a dog, I would accept it, let alone the king's own daughter. If you now bestow her upon me, I will obey and marry her.' The king then married his daughter to this poor man, built a palace for them, and the doors of the house were made with seven layers. The king instructed his son-in-law: 'You must keep the door key yourself, and if you want to go out, close the door yourself. My daughter's face is ugly, and it is rare in the world. Do not let outsiders see her appearance; always keep the doors closed and keep her confined inside.' The king provided wealth and everything needed for his son-in-law, so that he would not lack anything. The king then appointed him as a minister. This man, having gained wealth, would hold banquets with the noble families, taking turns each month. When the gatherings took place, the couple would go together, and men and women would mingle and enjoy themselves.

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。諸人來會，悉皆將婦，唯彼大臣，恒常獨詣。眾人疑怪：「彼人婦者，儻能端政，暉赫曜絕？或能極醜，不可顯現？是以彼人，故不將來。今當設計往觀彼婦。」即各同心，密共相語，以酒勸之，令其醉臥，解取門鑰，便令五人往至其家開其門戶。當於爾時，彼女心惱，自責罪咎，而作是言：「我種何罪？為夫所憎，恒見幽閉，處在闇室，不睹日月及與眾人。」復自念言：「今佛在世，潤益眾生，遭苦厄者，皆蒙過度。」即便至心遙禮世尊，「唯愿垂愍，到於我前，暫見教訓。」其女精誠，敬心純篤。佛知其志，即到其家，于其女前，地中踴出，現紺發相，令女見之；其女舉頭，見佛發相，倍加歡喜，歡喜情敬，敬心極深，其女頭髮，自然細軟，如紺青色。佛復現面；女得見之，見已歡喜，面復端政，惡相粗皮，自然化滅。佛復現身，齊腰以上，金色晃昱，令女見之；女見佛身，益增歡喜因歡喜故，惡相即滅，身體端嚴，猶如天女，奇妙蓋世，無能及者。佛愍女故，盡現其身；其女諦察，目不曾眴，歡喜踴躍，不能自勝，其女盡身，亦皆端政，相好非凡，世之希有，惡相悉滅，無有遺余。佛為說法，即盡諸惡，應時逮得須陀洹道。女已得道，佛便滅去。時彼五人，開戶入內，見婦端政殊特少雙，自相謂言：「我怪此人不將來往，其婦端政，乃至如是。」觀睹已竟，還閉門戶，持其戶鑰，還彼人所繫著本帶

現代漢語譯本：眾人聚會時，都帶著自己的妻子，唯獨那位大臣，總是獨自前往。眾人感到疑惑奇怪：『他的妻子，或許容貌端莊美麗，光彩照人？又或許極其醜陋，不能示人？所以他才不帶來。現在我們應當想個辦法去看看他的妻子。』於是大家同心協力，秘密地互相商量，用酒勸大臣，讓他喝醉睡著，然後取下他身上的門鑰匙，便派五個人去他家打開門。當時，他的妻子心中煩惱，自責自己的罪過，說道：『我到底犯了什麼罪？被丈夫厭惡，總是被幽禁，身處黑暗的房間，看不到日月和眾人。』她又想到：『現在佛在世，普度眾生，遭受苦難的人，都能得到救度。』她便至誠地遙拜世尊，『只願您能慈悲，來到我面前，稍微教導我一下。』她的精誠之心，恭敬之心純真篤厚。佛知道她的心意，就來到她家，在她面前，從地裡涌現出來，顯現出紺青色的頭髮，讓她看到；她抬頭，看到佛的頭髮，更加歡喜，歡喜之情，恭敬之心，都到了極點，她的頭髮，自然變得細軟，如同紺青色。佛又顯現出面容；她看到了，歡喜不已，面容也變得端正，醜陋粗糙的面板，自然消失。佛又顯現出身軀，齊腰以上，金光閃耀，讓她看到；她看到佛身，更加歡喜，因為歡喜的緣故，醜陋的相貌立即消失，身體變得端莊美麗，如同天女一般，奇妙無比，世上無人能比。佛憐憫她，就顯現出全身；她仔細地看著，眼睛都不曾眨一下，歡喜雀躍，不能自已，她的全身，也都變得端正美麗，相貌美好非凡，世所罕見，醜陋的相貌全部消失，沒有一絲遺留。佛為她說法，她立即消除了一切惡業，當時就證得了須陀洹道。她已經得道，佛便消失了。這時，那五個人，打開門進入屋內，看到大臣的妻子端莊美麗，世上少有，他們互相說道：『我們奇怪這個人為什麼不把妻子帶來，他的妻子竟然如此端莊美麗。』看完之後，他們關上門，拿著門鑰匙，還給大臣繫在腰帶上的原處。 現代漢語譯本：眾人聚會時，都帶著自己的妻子，唯獨那位大臣，總是獨自前往。眾人感到疑惑奇怪：『他的妻子，或許容貌端莊美麗，光彩照人？又或許極其醜陋，不能示人？所以他才不帶來。現在我們應當想個辦法去看看他的妻子。』於是大家同心協力，秘密地互相商量，用酒勸大臣，讓他喝醉睡著，然後取下他身上的門鑰匙，便派五個人去他家打開門。當時，他的妻子心中煩惱，自責自己的罪過，說道：『我到底犯了什麼罪？被丈夫厭惡，總是被幽禁，身處黑暗的房間，看不到日月和眾人。』她又想到：『現在佛在世，普度眾生，遭受苦難的人，都能得到救度。』她便至誠地遙拜世尊，『只願您能慈悲，來到我面前，稍微教導我一下。』她的精誠之心，恭敬之心純真篤厚。佛知道她的心意，就來到她家，在她面前，從地裡涌現出來，顯現出紺青色的頭髮，讓她看到；她抬頭，看到佛的頭髮，更加歡喜，歡喜之情，恭敬之心，都到了極點，她的頭髮，自然變得細軟，如同紺青色。佛又顯現出面容；她看到了，歡喜不已，面容也變得端正，醜陋粗糙的面板，自然消失。佛又顯現出身軀，齊腰以上，金光閃耀，讓她看到；她看到佛身，更加歡喜，因為歡喜的緣故，醜陋的相貌立即消失，身體變得端莊美麗，如同天女一般，奇妙無比，世上無人能比。佛憐憫她，就顯現出全身；她仔細地看著，眼睛都不曾眨一下，歡喜雀躍，不能自已，她的全身，也都變得端正美麗，相貌美好非凡，世所罕見，醜陋的相貌全部消失，沒有一絲遺留。佛為她說法，她立即消除了一切惡業，當時就證得了須陀洹道。她已經得道，佛便消失了。這時，那五個人，打開門進入屋內，看到大臣的妻子端莊美麗，世上少有，他們互相說道：『我們奇怪這個人為什麼不把妻子帶來，他的妻子竟然如此端莊美麗。』看完之後，他們關上門，拿著門鑰匙，還給大臣繫在腰帶上的原處。

English version: When everyone gathered, they all brought their wives, except for that minister, who always came alone. The crowd was suspicious and wondered: 'Could his wife be so beautiful and radiant that she outshines everyone? Or could she be so extremely ugly that she cannot be shown? That's why he never brings her. Now we should devise a plan to see his wife.' So they all agreed and secretly discussed it. They plied the minister with wine until he was drunk and asleep. Then they took the key from his belt and sent five people to his house to open the door. At that time, his wife was troubled, blaming herself for her sins, and said: 'What sin have I committed? My husband despises me, I am always confined, living in a dark room, unable to see the sun, moon, or other people.' She then thought: 'Now that the Buddha is in the world, benefiting all beings, those who suffer will be saved.' She then sincerely bowed to the World Honored One from afar, 'I only wish that you would have compassion and come before me, to teach me briefly.' Her sincerity and respect were pure and profound. The Buddha knew her intention, so he came to her house. In front of her, he emerged from the ground, revealing his dark blue hair, so she could see it. She looked up and saw the Buddha's hair, and her joy increased. Her joy and respect reached their peak, and her hair naturally became soft and fine, like dark blue. The Buddha then revealed his face; she saw it and was overjoyed. Her face also became beautiful, and her ugly, rough skin naturally disappeared. The Buddha then revealed his body, from the waist up, shining with golden light, so she could see it. She saw the Buddha's body, and her joy increased. Because of her joy, her ugly features immediately vanished, and her body became beautiful and dignified, like a celestial maiden, wondrous and unparalleled. The Buddha, out of compassion for her, revealed his entire body. She gazed intently, without blinking, filled with joy and excitement, unable to contain herself. Her entire body also became beautiful and dignified, with extraordinary features, rare in the world. All her ugly features disappeared, without a trace. The Buddha preached the Dharma to her, and she immediately eliminated all her evil karma, attaining the state of Srotapanna at that moment. After she had attained the path, the Buddha disappeared. At this time, the five people opened the door and entered the house. They saw the minister's wife, who was beautiful and unique, and said to each other: 'We wondered why this man never brought his wife, but she is so beautiful.' After they had finished looking, they closed the door, took the key, and returned it to the minister's belt where it had been originally. English version: When everyone gathered, they all brought their wives, except for that minister, who always came alone. The crowd was suspicious and wondered: 'Could his wife be so beautiful and radiant that she outshines everyone? Or could she be so extremely ugly that she cannot be shown? That's why he never brings her. Now we should devise a plan to see his wife.' So they all agreed and secretly discussed it. They plied the minister with wine until he was drunk and asleep. Then they took the key from his belt and sent five people to his house to open the door. At that time, his wife was troubled, blaming herself for her sins, and said: 'What sin have I committed? My husband despises me, I am always confined, living in a dark room, unable to see the sun, moon, or other people.' She then thought: 'Now that the Buddha is in the world, benefiting all beings, those who suffer will be saved.' She then sincerely bowed to the World Honored One from afar, 'I only wish that you would have compassion and come before me, to teach me briefly.' Her sincerity and respect were pure and profound. The Buddha knew her intention, so he came to her house. In front of her, he emerged from the ground, revealing his dark blue hair, so she could see it. She looked up and saw the Buddha's hair, and her joy increased. Her joy and respect reached their peak, and her hair naturally became soft and fine, like dark blue. The Buddha then revealed his face; she saw it and was overjoyed. Her face also became beautiful, and her ugly, rough skin naturally disappeared. The Buddha then revealed his body, from the waist up, shining with golden light, so she could see it. She saw the Buddha's body, and her joy increased. Because of her joy, her ugly features immediately vanished, and her body became beautiful and dignified, like a celestial maiden, wondrous and unparalleled. The Buddha, out of compassion for her, revealed his entire body. She gazed intently, without blinking, filled with joy and excitement, unable to contain herself. Her entire body also became beautiful and dignified, with extraordinary features, rare in the world. All her ugly features disappeared, without a trace. The Buddha preached the Dharma to her, and she immediately eliminated all her evil karma, attaining the state of Srotapanna at that moment. After she had attained the path, the Buddha disappeared. At this time, the five people opened the door and entered the house. They saw the minister's wife, who was beautiful and unique, and said to each other: 'We wondered why this man never brought his wife, but she is so beautiful.' After they had finished looking, they closed the door, took the key, and returned it to the minister's belt where it had been originally.

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。其人醒悟，會罷至家，入門見婦，端政奇妙，容貌挺特，人中難有，見已欣然，問是何人？女答夫言：「我是汝婦。」夫問婦言：「汝前極醜，今者何緣端政乃爾？」其婦具以上事答夫：「我緣佛故，受如是身。」婦復白夫：「我今意欲與王相見，汝當爲我通其意故。」夫受其言，即往白王：「女郎今者，欲來相見。」王答女婿：「勿道此事，急當牢閉慎勿令出。」女夫答王：「何以乃爾？女郎今者，蒙佛神恩，已得端政，天女無異。」王聞是已，答女婿言：「審如是者，速往將來。」即時嚴車，迎女入宮，王見女身端政殊特，歡喜踴躍，不能自勝，即敕嚴駕，王及夫人、女並女夫，共至佛所。禮佛畢訖，卻住一面，時波斯匿王，跪白佛言：「不審此女，宿殖何福，乃生豪貴富樂之家？復造何咎，受醜陋形，皮毛粗強，劇如畜生？唯愿世尊！當見開示。」

佛告大王：「夫人處世，端政醜陋，皆由宿行罪福之報。乃往過去久遠世時，時有大國，名波羅㮈，時彼國中，有大長者，財富無量，舉家恒共供養一辟支佛，身體粗惡形狀醜陋，憔悴叵看。時彼長者，有一小女，日日見彼辟支佛來，噁心輕慢，呵罵毀言：『面貌醜陋，身皮粗惡，何其可憎？乃至如是。』時辟支佛，數至其家，受其供養，在世經久，欲入涅槃，為其檀越，作種種變，飛騰虛空，身出水火，東踴西沒，西踴東沒，南踴北沒，北踴南沒，坐臥虛空，種種變現，咸使彼家睹見神足，即從空下，還至其家

那人醒悟后，便回家，進門看見妻子，容貌端莊美麗，姿態特別，世間少有。他見了非常高興，問她是誰。女子回答丈夫說：『我是你的妻子。』丈夫問妻子說：『你以前非常醜陋，現在怎麼變得如此端莊美麗？』妻子便把以上的事情都告訴了丈夫，說：『我因為佛的緣故，才得到這樣的身體。』妻子又對丈夫說：『我現在想去見國王，你應當為我轉達這個意思。』丈夫接受了她的話，就去告訴國王說：『女子現在想來見您。』國王回答女婿說：『不要說這件事，趕快把她關起來，千萬不要讓她出來。』女婿回答國王說：『為什麼這樣呢？女子現在蒙受佛的神恩，已經變得端莊美麗，和天女沒什麼兩樣。』國王聽了這話，回答女婿說：『如果真是這樣，就快點把她帶來。』隨即準備好車駕，迎接女子入宮。國王見到女子容貌端莊特別，歡喜雀躍，不能自已，立刻下令準備車駕，國王和夫人、女子以及女婿，一同來到佛的住所。禮拜佛完畢后，退到一旁站立。當時波斯匿王跪著對佛說：『不知道這個女子，前世種了什麼福，才出生在豪門富貴之家？又造了什麼罪，才遭受醜陋的形貌，面板粗糙強硬，像畜生一樣？希望世尊能夠開示。』 佛告訴國王說：『夫人處世，容貌端莊或醜陋，都是由於前世所作的罪福報應。在過去很久遠的時代，有一個大國，名叫波羅㮈。當時那個國家中，有一位大長者，財富無量，全家經常共同供養一位辟支佛，這位辟支佛身體粗糙，形狀醜陋，憔悴不堪。當時這位長者，有一個小女兒，每天看見那位辟支佛來，就心生厭惡輕慢，呵斥謾罵說：『面貌醜陋，面板粗糙，多麼可憎！』甚至如此。當時辟支佛，多次來到他們家，接受他們的供養，在世很久，將要進入涅槃，爲了他的施主，做了種種變化，飛騰虛空，身上出水出火，在東邊跳躍消失，在西邊出現，在南邊跳躍消失，在北邊出現，在空中坐臥，種種變化，都讓那家人看見了他的神足，然後從空中下來，回到他們家。

The man awoke, and went home. Entering the house, he saw his wife, who was dignified and beautiful, with an extraordinary appearance, rare in the world. He was delighted to see her and asked who she was. The woman replied to her husband, 'I am your wife.' The husband asked his wife, 'You were extremely ugly before, how have you become so dignified and beautiful now?' His wife then told her husband all the above events, saying, 'It is because of the Buddha that I have received this body.' The wife then said to her husband, 'I now wish to see the king, you should convey this message for me.' The husband accepted her words and went to tell the king, 'The woman now wishes to see you.' The king replied to his son-in-law, 'Do not mention this matter, quickly lock her up and do not let her out.' The son-in-law replied to the king, 'Why is that? The woman has now received the Buddha's divine grace and has become dignified and beautiful, no different from a celestial maiden.' Upon hearing this, the king replied to his son-in-law, 'If it is truly so, then quickly bring her here.' Immediately, he prepared a carriage and welcomed the woman into the palace. The king saw that the woman's appearance was dignified and extraordinary, and he was overjoyed, unable to contain himself. He immediately ordered the preparation of a carriage, and the king, the queen, the woman, and the son-in-law all went to the Buddha's residence. After paying respects to the Buddha, they stood aside. At that time, King Pasenadi knelt and said to the Buddha, 'I do not know what blessings this woman cultivated in her past life to be born into a wealthy and noble family? And what sins did she commit to suffer such an ugly appearance, with rough and hard skin, like an animal? I hope the World Honored One will enlighten us.' The Buddha told the king, 'The dignity or ugliness of a person in this world is all due to the karmic retribution of past actions. In the distant past, there was a great country called Varanasi. At that time, in that country, there was a great elder, with immeasurable wealth. His whole family constantly made offerings to a Pratyekabuddha, whose body was rough, his appearance ugly, and he was emaciated and unsightly. At that time, this elder had a young daughter, who, seeing the Pratyekabuddha come every day, developed a hateful and contemptuous heart, scolding and cursing him, saying, 'His face is ugly, his skin is rough, how disgusting!' and so on. At that time, the Pratyekabuddha came to their house many times, accepting their offerings. After a long time in the world, he was about to enter Nirvana. For the sake of his benefactors, he performed various transformations, flying in the sky, emitting water and fire from his body, jumping and disappearing in the east, appearing in the west, jumping and disappearing in the south, appearing in the north, sitting and lying in the sky, various transformations, all of which allowed the family to see his divine powers. Then he descended from the sky and returned to their house.

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。長者見已，倍懷歡喜，其女即時悔過自責：『唯愿尊者！當見原恕，我前噁心，罪釁過厚，幸不在懷，勿令有罪也。』時辟支佛聽其懺悔。」佛告大王：「爾時女者今王女是。由其爾時惡不善心，毀呰賢聖辟支佛故，自造口過，於是以來，常受丑形。后見神變，自改悔故，還得端正，英才越群，無能及者。由供養辟支佛故，世世富貴，緣得解脫。如是大王！一切眾生有形之類，應護身口，勿妄為非、輕呵於人。」

爾時王波斯匿，及諸群臣，一切大眾，聞佛所說因緣果報，皆生信敬，自感佛前，以是信心，有得初果，至四果者，有發無上平等意者，復有得住不退轉者，咸懷渴仰，敬奉佛教，歡喜遵承，皆共奉行。

（九）金財因緣品第九

一時佛在舍衛國祇樹給孤獨園，與尊弟子千二百五十人俱。爾時城中，有大長者，長者夫人生一男兒，名曰金財，其兒端政殊特，世之少雙。是兒宿世，卷手而生，父母驚怪謂之不祥，即披兒兩手，觀其相好，見二金錢在兒兩手，父母歡喜，即便收取；取已故處續復更生，尋更取之，復生如故，如是勤取金錢滿藏，其兒手中，未曾有盡。兒年轉大，即白父母，求索出家。父母不逆，即便聽之。爾時金財，往至佛所，頭面作禮，而白佛言：「唯愿世尊！當見憐愍，聽我出家，得在道次。」佛告金財：「聽汝出家。」蒙佛可已，於時金財，即剃鬚發，身著袈裟，便成沙彌。年已滿足，任受大戒，即令眾僧當受具足

現代漢語譯本：

『長者見到她后，更加歡喜，她的女兒立刻悔恨自責：』唯愿尊者！請您原諒寬恕，我之前的噁心，罪過深重，幸好您不放在心上，不要讓我有罪啊。』當時辟支佛聽了她的懺悔。』佛告訴國王：』當時那個女子就是現在的王女。因為她當時心懷惡念，詆譭賢聖辟支佛，自己造了口業，從那以後，常常相貌醜陋。後來見到神變，自己悔改，才又變得端正，才華出衆，無人能及。因為供養辟支佛的緣故，世世代代富貴，最終得以解脫。像這樣，大王！一切有形體的眾生，都應該守護自己的身口，不要胡作非爲、輕視呵斥他人。』

當時波斯匿王，以及各位大臣，所有大眾，聽了佛所說的因緣果報，都生起了信敬之心，在佛前自我懺悔，因為這份信心，有的證得了初果，乃至四果，有的發起了無上平等之心，還有的安住于不退轉的境界，都懷著渴求仰慕之心，恭敬奉行佛教，歡喜地遵從，都共同奉行。

（九）金財因緣品第九

一時，佛在舍衛國祇樹給孤獨園，與一千二百五十位尊貴的弟子在一起。當時城中，有一位大長者，長者的妻子生了一個男孩，名叫金財，這個孩子相貌端正殊特，世上少有。這個孩子前世，是捲著手出生的，父母驚怪，認為是不祥之兆，就掰開孩子的手，看他的相貌，看到兩枚金錢在孩子的手中，父母歡喜，就拿走了；拿走後，原來的地方又繼續長出金錢，接著又拿走，又像之前一樣長出來，這樣勤快地拿，金錢裝滿了倉庫，孩子的手中，從來沒有用盡。孩子漸漸長大，就告訴父母，請求出家。父母沒有違逆，就答應了他。當時金財，前往佛陀所在的地方，頭面頂禮，對佛說：』唯愿世尊！請您憐憫，允許我出家，得以在道中修行。』佛告訴金財：』允許你出家。』蒙佛允許后，當時金財，就剃除了鬚髮，身穿袈裟，就成了沙彌。年齡滿足后，可以受持大戒，就讓眾僧為他受具足戒。

English version:

'The elder, seeing her, was even more delighted, and his daughter immediately repented and blamed herself: 'May the Venerable One! Please forgive and pardon me, my previous evil thoughts, my sins were heavy, but fortunately you do not hold them in your heart, do not let me be guilty.' At that time, the Pratyekabuddha listened to her confession.' The Buddha told the king: 'The woman at that time is the present princess. Because she had evil thoughts at that time, slandering the virtuous Pratyekabuddha, she created verbal karma, and from then on, she often had an ugly appearance. Later, seeing the divine transformation, she repented and changed, and then became upright, with outstanding talent, unmatched by anyone. Because of offering to the Pratyekabuddha, she was wealthy in every life, and finally attained liberation. Like this, O King! All sentient beings with form should guard their body and mouth, not act recklessly, and not despise or scold others.'

At that time, King Pasenadi, as well as all the ministers and the entire assembly, hearing the causal retribution spoken by the Buddha, all generated faith and reverence, repented before the Buddha, and because of this faith, some attained the first fruit, up to the fourth fruit, some generated the supreme equal mind, and some remained in the state of non-retrogression, all with a longing and admiration, respectfully practiced the Buddha's teachings, joyfully obeyed, and all practiced together.

(9) The Chapter on the Cause of Golden Wealth, Ninth

At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti, with one thousand two hundred and fifty venerable disciples. At that time, in the city, there was a great elder, and the elder's wife gave birth to a boy named Golden Wealth. This child had an upright and extraordinary appearance, rare in the world. This child was born with his hands curled up in his previous life, and his parents were surprised and thought it was an ominous sign. They opened the child's hands and looked at his features, and saw two gold coins in the child's hands. The parents were delighted and took them away; after taking them away, gold coins continued to grow in the same place. They took them again, and they grew as before. They took them diligently, and the gold coins filled the warehouse, but the child's hands were never exhausted. As the child grew older, he told his parents that he wanted to become a monk. His parents did not object and agreed. At that time, Golden Wealth went to where the Buddha was, bowed his head to the ground, and said to the Buddha: 'May the World Honored One! Please have compassion and allow me to become a monk, so that I may practice in the Way.' The Buddha told Golden Wealth: 'I allow you to become a monk.' After receiving the Buddha's permission, Golden Wealth shaved his head and beard, put on the kasaya robe, and became a novice monk. When he reached the age of maturity, he could receive the great precepts, and he asked the monks to give him the full precepts.

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。臨壇眾僧，次第為禮，其作禮時，兩手拍地，當手拍處，有二金錢，如是次第，一切為禮，隨所禮處，皆有金錢。受戒已竟，精勤修習，得羅漢道。

阿難白佛：「不審，世尊！此金財比丘，本造何福，自生已來，手把金錢？唯愿世尊！當見開示。」？佛告阿難：「汝當善思！我今說之。」

阿難對曰：「如是，諾當善聽！」

佛言：「乃往過去九十一劫時，世有佛名毗婆尸，出現於世，政法教化，度脫眾生，不可稱數。佛與眾僧，遊行國界，時諸豪富長者子等，施設飯食，供養彼佛及弟子眾。爾時有一貧人，乏于財貨，常於野澤，取薪賣之，值時取薪賣得兩錢，見佛及僧受王家請，歡喜敬心，即以兩錢，施佛及僧；佛愍此人，即為受之。」佛告阿難：「爾時貧人，以此二錢，施佛及僧故，九十一劫，恒把金錢，財寶自恣，無有窮盡。爾時貧人者，金財比丘是也。正使其人未得道者，未來果報亦復無量。是故阿難！一切眾生，皆應精勤佈施為業。」

爾時阿難及眾會者，聞佛所說，皆悉信解，有得須陀洹果者，斯陀含、阿那含、阿羅漢者，有發無上正真道意者，復有得住不退地者。一切眾會，聞佛所說，歡喜奉行。

（一〇）華天因緣品第十

一時佛在舍衛國祇樹給孤獨園，與大比丘眾千二百五十人俱。爾時國內，有豪富長者，生一男兒，面首端政。其兒生已，家內自然，天雨眾華，積滿舍內，即字此兒，名弗波提婆，晉言花天

現代漢語譯本：臨壇的眾僧依次行禮，他們行禮時，兩手拍地，在手拍的地方，會出現兩枚金錢。像這樣依次行禮，所有行禮的地方，都會出現金錢。受戒完畢后，他們精勤修行，最終證得羅漢果位。 阿難問佛：『世尊，我不明白，這位金財比丘，前世做了什麼福報，以至於他出生以來，手中就握著金錢？希望世尊能夠開示。』佛告訴阿難：『你應當好好思考，我現在就告訴你。』 阿難回答說：『是的，我一定認真聽。』 佛說：『在過去九十一劫時，世上有一尊佛名為毗婆尸佛，他出現於世，以正法教化，度脫了無數眾生。當時，佛和僧眾在國界，一些豪富長者的子弟們，設宴供養佛和他的弟子們。當時，有一個貧窮的人，缺乏財物，經常在野外砍柴賣。有一次，他砍柴賣得了兩枚錢，看到佛和僧眾接受王家的供養，心生歡喜敬意，就用這兩枚錢，供養了佛和僧眾。佛憐憫這個人，就接受了他的供養。』佛告訴阿難：『當時，這個貧窮的人，因為用這兩枚錢供養佛和僧眾，所以在九十一劫中，一直手中握著金錢，財富隨意使用，沒有窮盡。當時的那個貧窮的人，就是現在的金財比丘。即使這個人沒有得道，未來的果報也是無量的。所以阿難，一切眾生，都應該精勤佈施。』 當時，阿難和在場的大眾，聽了佛所說，都信受理解。有人證得了須陀洹果，有人證得了斯陀含、阿那含、阿羅漢果，有人發起了無上正真道的心，還有人證得了住不退轉的果位。所有在場的大眾，聽了佛所說，都歡喜奉行。 （一〇）華天因緣品第十 一時，佛在舍衛國祇樹給孤獨園，與一千二百五十位大比丘在一起。當時，國內有一位豪富長者，生了一個男孩，相貌端正。這個孩子出生后，家中自然天降鮮花，堆滿了屋子，因此給這個孩子取名為弗波提婆，晉語翻譯為花天。

English version: The monks at the altar, in turn, performed the ritual. When they did, they clapped their hands on the ground, and at the spot where their hands touched, two gold coins would appear. They continued in this manner, and gold coins appeared at every spot where they performed the ritual. After completing the precepts, they diligently practiced and attained the state of Arhat. Ananda asked the Buddha, 'World Honored One, I do not understand. What meritorious deeds did this Gold Wealth Bhikkhu perform in his past life that he has been holding gold coins in his hands since birth? I beseech the World Honored One to enlighten us.' The Buddha told Ananda, 'You should think carefully. I will now tell you.' Ananda replied, 'Yes, I will listen carefully.' The Buddha said, 'In the past, ninety-one kalpas ago, there was a Buddha named Vipasyin who appeared in the world. He taught the Dharma and liberated countless beings. At that time, the Buddha and his Sangha were in the country, and the sons of wealthy elders provided food and offerings to the Buddha and his disciples. There was a poor man who lacked wealth and often gathered firewood in the wilderness to sell. Once, he sold firewood and earned two coins. Seeing the Buddha and the Sangha receiving offerings from the royal family, he was filled with joy and respect. He immediately used those two coins to make offerings to the Buddha and the Sangha. The Buddha, out of compassion for this man, accepted his offering.' The Buddha told Ananda, 'Because that poor man offered those two coins to the Buddha and the Sangha, for ninety-one kalpas, he has always held gold coins in his hands, and his wealth is unlimited. That poor man was the Gold Wealth Bhikkhu. Even if he had not attained enlightenment, his future karmic rewards would be immeasurable. Therefore, Ananda, all beings should diligently practice giving.' At that time, Ananda and the assembly, upon hearing what the Buddha said, all believed and understood. Some attained the fruit of Srotapanna, some attained Sakadagami, Anagami, and Arhat, some generated the aspiration for the unsurpassed, true, and perfect path, and some attained the state of non-retrogression. The entire assembly, upon hearing what the Buddha said, joyfully practiced accordingly. (10) The Chapter on the Cause of Flower Heaven At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti, together with 1,250 great Bhikkhus. At that time, there was a wealthy elder in the country who had a son with a handsome face. After the child was born, flowers naturally rained down from the sky, filling the house. Therefore, the child was named Phuladeva, which translates to Flower Heaven in the Jin language.

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。兒年轉大，往至佛所，見佛顏容相好無比，見已歡喜，心自思惟：「我生處世，得值聖尊，今當請佛及諸眾僧。」即前白佛言：「唯愿世尊！及與眾僧，明日屈意，臨適鄙家，受少蔬食。」因見福慶佛知其根，即時受請。於時華天，還至其家。明日食時，佛與眾僧往至其家，華天即化作寶床座，遍其舍內，整設嚴飾，佛及眾僧即坐其座。華天欲須種種飲食，其人福德自然而辦。佛與眾僧食已攝缽，廣為華天具說諸法，華天閤家，得須陀洹。於時華天，即辭父母，求索出家，為佛弟子。父母聽之。即至佛所，稽首佛足，求作比丘稟受佛教。佛聽入道，贊言：「善來比丘！」鬚髮自墮，袈裟著身，即成沙門，遵修佛教，逮得羅漢。

爾時阿難，見斯事已，往至佛所，長跪白言：「世尊！是華天比丘，本殖何福，而得如是自然天華，又能化作床座飲食？世尊！當爲決散此疑。」

佛告阿難：「欲知善聽！過去有佛，名毗婆尸，出現於世，度脫眾生。時諸眾僧，遊行聚落，到諸豪族，皆悉供養。時有一人，貧無錢財，見僧歡喜，恨無供養，即於野澤，采眾草華，用散眾僧，至心敬禮，於是而去。」佛告阿難：「爾時貧人，散僧華者，今此華天比丘是也。由其過去用信敬心故，采華散僧至心求愿，九十一劫，所生之處，身體端政，意有所須，欲得飲食床臥之具，尋時如念，自然而至；緣斯之福，自致得道。是故阿難！一切眾生，莫輕小施以為無福，猶如華天，今悉自得

現代漢語譯本：

有個孩子長大后，前往佛陀所在的地方，見到佛陀的容貌無比莊嚴美好，心中歡喜，便想：『我生在世上，有幸遇到聖尊，現在應當邀請佛陀和眾僧。』於是上前對佛陀說：『唯愿世尊！以及各位眾僧，明天能屈尊光臨我家，接受一點粗茶淡飯。』佛陀因為知道福慶佛知道他的根基，就接受了他的邀請。當時，華天回到家中。第二天吃飯時，佛陀和眾僧來到他家，華天就變出寶床座，遍佈整個屋子，佈置得莊嚴華麗，佛陀和眾僧就坐在這些座位上。華天想要各種飲食，他的福德自然就辦到了。佛陀和眾僧吃完飯，收起缽，為華天詳細地講解了各種佛法，華天全家都證得了須陀洹果。當時，華天就辭別父母，請求出家，做佛陀的弟子。父母同意了。他來到佛陀那裡，頂禮佛足，請求做比丘，接受佛陀的教誨。佛陀允許他出家，讚歎說：『善來比丘！』他的頭髮和鬍鬚自然脫落，袈裟穿在身上，立刻成為沙門，遵照佛陀的教誨修行，最終證得了阿羅漢果。

當時，阿難看到這件事後，來到佛陀那裡，長跪著說：『世尊！這位華天比丘，過去種了什麼福德，才能得到如此自然的天花，又能變出床座和飲食？世尊！請您為我解開這個疑惑。』

佛陀告訴阿難：『想知道就好好聽！過去有一位佛，名叫毗婆尸，出現在世上，度化眾生。當時，各位眾僧在村落里，到各家豪門，都接受供養。當時有一個人，貧窮沒有錢財，見到僧人歡喜，遺憾自己沒有供養，就在野外採摘各種草花，用來散在眾僧身上，真心敬禮，然後離去。』佛陀告訴阿難：『當時那個貧窮的人，散花供養僧人的，就是現在的華天比丘。因為他過去用虔誠恭敬的心，採花散給僧人，真心祈願，九十一劫以來，所出生的地方，身體端正，心中想要什麼，想要飲食床鋪等用具，立刻就像心中所想的那樣，自然而至；因為這個福報，自己最終證得了道。所以阿難！一切眾生，不要輕視小小的佈施，認為沒有福報，就像華天一樣，現在都自己得到了。』

English version:

A child grew up and went to where the Buddha was. Seeing the Buddha's incomparably dignified and beautiful appearance, he was delighted and thought, 'I was born into this world and have the good fortune to meet the Holy One. Now I should invite the Buddha and the Sangha.' So he went forward and said to the Buddha, 'May the World Honored One! And all the monks, please condescend to visit my humble home tomorrow and accept a simple meal.' Because the Buddha knew that Fukqing Buddha knew his roots, he accepted the invitation. At that time, Huatian returned home. The next day at mealtime, the Buddha and the Sangha came to his house, and Huatian transformed into precious beds, which were spread throughout the house, decorated with solemnity and splendor. The Buddha and the Sangha sat on these seats. Huatian wanted all kinds of food, and his blessings naturally provided it. After the Buddha and the Sangha finished eating, they put away their bowls and explained various Buddhist teachings to Huatian in detail. Huatian's whole family attained the fruit of Srotapanna. At that time, Huatian bid farewell to his parents and asked to leave home to become a disciple of the Buddha. His parents agreed. He came to the Buddha, bowed at the Buddha's feet, and asked to become a monk and receive the Buddha's teachings. The Buddha allowed him to leave home and praised him, saying, 'Welcome, monk!' His hair and beard naturally fell off, and the kasaya was put on his body. He immediately became a Shramana, followed the Buddha's teachings to practice, and finally attained the Arhat fruit.

At that time, Ananda, after seeing this, went to the Buddha, knelt down and said, 'World Honored One! What kind of blessings did this monk Huatian plant in the past to be able to obtain such natural heavenly flowers and transform into beds and food? World Honored One! Please resolve this doubt for me.'

The Buddha told Ananda, 'If you want to know, listen carefully! In the past, there was a Buddha named Vipasyin who appeared in the world to liberate sentient beings. At that time, the monks in the villages went to the homes of the wealthy and received offerings. At that time, there was a person who was poor and had no money. Seeing the monks, he was happy but regretted that he had no offerings. So he picked various grass flowers in the wild and scattered them on the monks, respectfully bowing, and then left.' The Buddha told Ananda, 'That poor person who scattered flowers to the monks was the current monk Huatian. Because in the past he used a sincere and respectful heart to pick flowers and scatter them to the monks, and sincerely prayed, for ninety-one kalpas, wherever he was born, his body was upright, and whatever he wanted, such as food, beds, and other utensils, would immediately come to him as he thought; because of this blessing, he eventually attained the Way. Therefore, Ananda! All sentient beings, do not despise small acts of giving, thinking that they have no blessings, just like Huatian, who has now obtained them all himself.'

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。」

爾時阿難，及諸眾會，聞佛所說，歡喜奉行。

（一一）寶天因緣品第十一

一時佛在舍衛國祇樹給孤獨園。爾時有長者，生一男兒，當爾之時，天雨七寶，遍其家內，皆令積滿。即召相師，占相此兒。相師睹已，見其奇相，答長者言：「兒相殊特。」長者聞已，心懷歡喜，即語相師：「當爲立字。」相師問曰：「此兒生時，有何瑞應？」長者答曰：「此兒生時，天雨七寶，滿我家內。」相師答曰：「是兒福德，當爲立號為勒那提婆，晉言寶天。」兒年轉大，才藝博通，聞佛神聖奇德少雙，心懷渴仰，貪慾出家，即辭父母，往詣佛所，頭面作禮，而白佛言：「唯愿世尊！聽我出家。」佛即聽許：「善來比丘！」鬚髮自墮，法衣在身，佛為說法，即得羅漢。

阿難白佛：「不審，世尊！此寶天比丘，本作何福，而當生時，天雨眾寶，衣食自然，無有乏短？」

佛告阿難：「過去世時，有毗婆尸佛，出現於世，度脫眾生，不可計數。爾時眾僧，遊行村落，時彼村中，有諸居士，共請眾僧，種種供養。時有貧人，雖懷喜心，家無財寶供養之具，便以一把白石似珠，用散眾僧，發大誓願。」佛告阿難：「爾時貧人珠供養者，今此寶天比丘是也。由其過去用信敬心，持白石似珠散眾僧故，乃至九十一劫，受無量福，多饒財寶，衣食自然，無有乏短。緣于爾時有信敬心，今遭我世，得道果證。」

爾時眾會，聞佛所說，自生信心，有得初果，乃至第四果者，復有發心住不退轉

當時，阿難和所有在場的大眾，聽聞佛陀所說，都歡喜地接受並實行。 （一一）寶天因緣品第十一 一時，佛陀在舍衛國的祇樹給孤獨園。當時，有一位長者，生了一個男孩。在他出生的時候，天降七寶，遍佈他家，堆滿了整個屋子。長者就召來相士，為這個孩子看相。相士看了之後，見他相貌奇特，就對長者說：『這孩子的相貌非常特別。』長者聽了，心裡非常高興，就對相士說：『請為他取個名字吧。』相士問：『這孩子出生時，有什麼祥瑞的徵兆嗎？』長者回答說：『這孩子出生時，天降七寶，堆滿我家。』相士回答說：『這孩子福德深厚，應當給他取名為勒那提婆，晉語就是寶天。』孩子漸漸長大，才藝博通，聽聞佛陀的神聖奇特功德無與倫比，心中非常渴望，想要出家。於是就辭別父母，前往佛陀所在之處，頂禮佛足，對佛陀說：『唯愿世尊，允許我出家。』佛陀就允許了他：『善來比丘！』他的鬚髮自然脫落，法衣自然穿在身上。佛陀為他說法，他立刻就證得了阿羅漢果。 阿難對佛陀說：『不知，世尊！這位寶天比丘，過去做了什麼福德，以至於出生時，天降各種寶物，衣食自然豐足，沒有任何缺乏？』 佛陀告訴阿難：『在過去世時，有毗婆尸佛出現於世，度化眾生，數量不可計數。當時，僧眾在各個村落游化，那時村中，有一些居士，共同邀請僧眾，進行各種供養。當時，有一個貧窮的人，雖然心懷歡喜，但家中沒有財寶供養的物品，就用一把白色的石頭，看起來像珍珠，散給僧眾，發下大誓願。』佛陀告訴阿難：『當時那個用珍珠供養的貧窮人，就是現在的寶天比丘。因為他過去用虔誠恭敬的心，用白色的石頭像珍珠一樣散給僧眾，乃至九十一劫，都受到無量的福報，擁有大量的財富，衣食自然豐足，沒有任何缺乏。因為當時有虔誠恭敬的心，現在遇到我的時代，得以證得道果。』 當時在場的大眾，聽聞佛陀所說，都生起了信心，有的證得了初果，乃至第四果，還有的發心住于不退轉的境界。

At that time, Ananda and all the assembly, having heard what the Buddha had said, joyfully accepted and practiced it. (11) The Chapter on the Cause and Condition of Ratna Deva At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, there was an elder who had a son. At the time of his birth, seven treasures rained down from the sky, filling his house completely. The elder then summoned a fortune teller to examine the child. The fortune teller, having seen him, noticed his extraordinary features and said to the elder, 'This child's appearance is very special.' The elder, upon hearing this, was very happy and said to the fortune teller, 'Please give him a name.' The fortune teller asked, 'When this child was born, were there any auspicious signs?' The elder replied, 'When this child was born, seven treasures rained down from the sky, filling my house.' The fortune teller replied, 'This child has great merit, he should be named Ratna Deva, which in the Jin language means 'Treasure Heaven'.' As the child grew older, he became proficient in many arts and skills. Having heard of the Buddha's sacred and extraordinary virtues, which were unparalleled, he felt a great longing in his heart and desired to leave home. So he bid farewell to his parents, went to where the Buddha was, bowed at his feet, and said to the Buddha, 'May the World Honored One allow me to leave home.' The Buddha then granted his request, saying, 'Welcome, Bhikkhu!' His hair and beard naturally fell off, and the monastic robe naturally appeared on his body. The Buddha preached the Dharma to him, and he immediately attained the Arhatship. Ananda said to the Buddha, 'I do not know, World Honored One! What merit did this Bhikkhu Ratna Deva perform in the past, that at the time of his birth, various treasures rained down from the sky, and his food and clothing were naturally abundant, without any lack?' The Buddha told Ananda, 'In the past, there was a Buddha named Vipasyin who appeared in the world, liberating countless beings. At that time, the Sangha was traveling in various villages. In one of those villages, there were some lay practitioners who together invited the Sangha and made various offerings. At that time, there was a poor person who, although joyful in his heart, had no wealth or offerings to give. So he took a handful of white stones that looked like pearls and scattered them among the Sangha, making a great vow.' The Buddha told Ananda, 'That poor person who made offerings with the pearls was this Bhikkhu Ratna Deva. Because in the past he used a sincere and respectful heart to scatter white stones that looked like pearls among the Sangha, for as many as ninety-one kalpas, he received immeasurable blessings, possessing great wealth, and his food and clothing were naturally abundant, without any lack. Because at that time he had a sincere and respectful heart, now in my era, he has attained the fruit of the path.' At that time, the assembly, having heard what the Buddha had said, all generated faith. Some attained the first fruit, and even the fourth fruit, and some generated the aspiration to dwell in the state of non-retrogression.

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。爾時眾會，聞佛所說，歡喜奉行。

（一二）羼提波梨品第十二

一時佛在羅閱祇竹園林中止。爾時世尊，初始得道，度阿若憍陳如等，次度郁卑羅迦葉兄弟千人，度人漸廣，蒙脫者眾。於時羅閱祇人，欣戴無量，莫不讚嘆：「如來出世，甚為奇特！眾生之類，咸蒙度苦。」又復嘆美憍陳如等，及郁毗羅眾：「諸大德比丘，宿與如來有何因緣，法鼓初震，特先得聞，甘露法味，獨先服嘗？」

時諸比丘，聞諸人民之所稱宣，即具以事，往白世尊。佛告之曰：「乃往過去，與此眾輩，有大誓願：『若我道成，當先度之。』」

諸比丘聞已，復白佛言：「久共誓願，其事云何？唯垂哀愍，愿為解說。」

佛告諸比丘：「諦聽諦聽！善思念之。乃往久遠無量無邊不可思議阿僧祇劫，此閻浮提，有一大國，名波羅㮈，當時國王，名為迦梨。爾時國中，有一大仙士，名羼提波梨，與五百弟子，處於山林，修行忍辱。於時國王與諸群臣夫人婇女，入山遊觀。王時疲懈，因臥休息。諸婇女輩，舍王遊行，觀諸花林，見羼提波梨端坐思惟，敬心內生，即以眾花而散其上，因坐其前，聽所說法。王覺顧望，不見諸女，與四大臣，行共求之。見諸女輩坐仙人前，尋即問曰：『汝於四空定，為悉得未？』答言：『未得。』又復問曰：『四無量心，汝復得未？』答言：『未得。』王又問曰：『於四禪事，汝為得未？』猶答：『未得

當時，大眾聽聞佛陀所說，都歡喜地遵照奉行。

（一二）羼提波梨品第十二

一時，佛陀在羅閱祇的竹園林中安住。當時，世尊剛證得道果，先度化了阿若憍陳如等人，接著度化了郁卑羅迦葉兄弟一千人，度化的人逐漸增多，得到解脫的人也很多。當時，羅閱祇的人民，都無比歡欣，沒有不讚嘆的：『如來出世，真是太奇特了！眾生都蒙受解脫痛苦。』又讚美憍陳如等人，以及郁毗羅的弟子們：『各位大德比丘，宿世與如來有什麼因緣，佛法初次震響，就特別先聽到，甘露法味，獨自先品嚐？』

當時，各位比丘，聽到人民的稱讚宣揚，就將此事詳細地稟告世尊。佛陀告訴他們說：『在過去很久以前，我和這些人，有大誓願：『如果我成就道果，應當先度化他們。』

各位比丘聽了，又稟告佛陀說：『很久以前的誓願，是怎麼回事呢？希望您慈悲憐憫，為我們解說。』

佛陀告訴各位比丘：『仔細聽，仔細聽！好好地思考。在很久遠無量無邊不可思議阿僧祇劫以前，這個閻浮提，有一個大國，名叫波羅㮈，當時的國王，名叫迦梨。當時，國中有一位大仙士，名叫羼提波梨，和五百位弟子，在山林中，修行忍辱。當時，國王和各位大臣夫人婇女，入山遊玩觀賞。國王當時疲憊懈怠，就躺下休息。各位婇女，離開國王，觀賞花林，看見羼提波梨端坐思惟，心中生起敬意，就用各種鮮花散在他的身上，然後坐在他的面前，聽他說法。國王醒來四處張望，不見各位婇女，就和四位大臣，一起去尋找她們。看見各位婇女坐在仙人面前，就立刻問道：『你對於四空定，都得到了嗎？』回答說：『沒有得到。』又問道：『四無量心，你又得到了嗎？』回答說：『沒有得到。』國王又問道：『對於四禪的修行，你得到了嗎？』仍然回答說：『沒有得到。』

At that time, the assembly, having heard what the Buddha had said, joyfully practiced accordingly.

(12) The Chapter on Kshanti-pari

At one time, the Buddha was dwelling in the Bamboo Grove of Rajagriha. At that time, the World Honored One, having just attained enlightenment, first converted Ajnata Kaundinya and others, then converted the thousand brothers of Uruvilva Kashyapa. The number of people converted gradually increased, and many were liberated. At that time, the people of Rajagriha were immensely joyful, and all praised, 'The Tathagata's appearance in the world is truly extraordinary! All sentient beings are freed from suffering.' They also praised Kaundinya and others, as well as Uruvilva's disciples, 'Venerable Bhikkhus, what karmic connection do you have with the Tathagata from past lives, that when the Dharma drum first sounded, you were the first to hear it, and the first to taste the nectar of the Dharma?'

At that time, the Bhikkhus, having heard the people's praises, reported the matter in detail to the World Honored One. The Buddha told them, 'In the distant past, I made a great vow with these people: 'If I attain enlightenment, I shall first liberate them.'

Having heard this, the Bhikkhus again asked the Buddha, 'What is the story of this vow from long ago? We beseech you to have compassion and explain it to us.'

The Buddha told the Bhikkhus, 'Listen carefully! Listen carefully! Ponder this well. In the distant past, countless, immeasurable, inconceivable asamkhya kalpas ago, in this Jambudvipa, there was a great kingdom named Varanasi. The king at that time was named Kali. In that kingdom, there was a great ascetic named Kshanti-pari, who, with five hundred disciples, lived in the mountains, practicing patience. At that time, the king, along with his ministers, consorts, and palace women, entered the mountains for sightseeing. The king, feeling tired, lay down to rest. The palace women, leaving the king, went to admire the flower gardens. They saw Kshanti-pari sitting in meditation, and with reverence arising in their hearts, they scattered flowers upon him, and then sat before him, listening to his teachings. The king, waking up and looking around, did not see the palace women. He and four ministers went to look for them. Seeing the palace women sitting before the ascetic, he immediately asked, 'Have you attained the four formless absorptions?' He replied, 'I have not.' He then asked, 'Have you attained the four immeasurables?' He replied, 'I have not.' The king then asked, 'Regarding the four dhyanas, have you attained them?' He still replied, 'I have not.'

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。』王即怒曰：『于爾所功德，皆言未有，汝是凡夫，獨與諸女，在此屏處，云何可信？』又復問曰：『汝常在此，為是何人？修設何事？』仙人答曰：『修行忍辱。』王即拔劍，而語之言：『若當忍辱，我欲試汝，知能忍不？』即割其兩手而問仙人，猶言忍辱。復斷其兩腳，復問之言，故言忍辱。次截其耳鼻，顏色不變，猶稱忍辱。爾時天地，六種震動。時仙人五百弟子，飛于虛空，而問師言：『被如是苦，忍辱之心，不忘失耶？』其師答言：『心未變易。』王乃驚愕，復更問言：『汝云忍辱，以何為證？』仙人答曰：『我若實忍，至誠不虛，血當爲乳，身當還復。』其言已訖，血尋成乳，平完如故。王見忍證，倍懷恐怖，『咄我無狀！毀辱大仙，唯見垂哀受我懺悔。』仙人告曰：『汝以女色，刀截我形，吾忍如地；我后成佛，先以慧刀，斷汝三毒。』爾時山中，諸龍鬼神，見迦梨王抂忍辱仙人，各懷懊惱，興大雲霧，雷電霹靂，欲害彼王，及其眷屬。時仙人仰語：『若為我者，莫苦傷害。』時迦梨國王，懺悔之後，常請仙人，就宮供養。爾時有異梵志，徒眾千人，見王敬待羼提波梨，甚懷妒忌，于其屏處，坐以塵土糞穢，而以坌之。爾時仙人，見其如是，即時立誓：『我今修忍，為于群生，積行不休，後會成佛。若佛道成，先以法水，洗汝塵垢，除汝欲穢，永令清凈。』」佛告比丘：「欲知爾時羼提波梨者，則我身是。時王迦梨及四大臣，今憍陳如等五比丘是

現代漢語譯本：國王聽后非常憤怒，說道：『你所說的功德，都說沒有，你只是個凡夫俗子，卻獨自和這些女子待在隱蔽之處，怎麼能讓人相信？』又問：『你常在這裡，是什麼人？在這裡修行什麼？』仙人回答說：『修行忍辱。』國王立刻拔出劍，對仙人說：『如果你真的能忍辱，我來試試你，看你能不能忍？』說完就割下了仙人的雙手，問他，仙人仍然說忍辱。又砍斷了他的雙腳，再問，仙人還是說忍辱。接著又割下他的耳朵和鼻子，仙人臉色不變，仍然說忍辱。這時天地間發生了六種震動。當時仙人的五百個弟子，飛到空中，問他們的老師：『遭受如此痛苦，忍辱之心，沒有忘記嗎？』他們的老師回答說：『我的心沒有改變。』國王非常驚愕，又問：『你說你忍辱，用什麼來證明？』仙人回答說：『如果我真的忍辱，至誠不虛，我的血會變成乳汁，身體會恢復原樣。』話音剛落，血立刻變成了乳汁，身體也恢復如初。國王看到忍辱的證明，更加恐懼，說道：『唉，我太不像話了！侮辱了大仙，只求您垂憐，接受我的懺悔。』仙人說：『你因為女色，用刀割我的身體，我忍受如大地一般；我將來成佛，會先用智慧之刀，斬斷你的貪嗔癡三毒。』當時山中的龍神鬼神，看到迦梨王這樣對待忍辱仙人，都非常懊惱，興起大片雲霧，雷電交加，想要傷害國王和他的眷屬。這時仙人仰頭說道：『如果爲了我，不要傷害他們。』迦梨國王懺悔之後，常常請仙人到宮中供養。當時有個外道梵志，帶著一千個徒弟，看到國王如此尊敬羼提波梨，非常嫉妒，就在隱蔽的地方，用塵土糞便潑灑在仙人身上。當時仙人看到這種情況，立刻發誓：『我今天修行忍辱，是爲了眾生，積累功德永不停止，將來一定會成佛。如果我成佛，會先用佛法之水，洗凈你們的塵垢，去除你們的慾望污穢，讓你們永遠清凈。』佛告訴比丘們：『想知道當時的羼提波梨是誰嗎？就是我的前身。當時的迦梨王和四位大臣，就是現在的憍陳如等五位比丘。』 現代漢語譯本：'王即怒曰：'于爾所功德，皆言未有，汝是凡夫，獨與諸女，在此屏處，云何可信？'又復問曰：'汝常在此，為是何人？修設何事？'仙人答曰：'修行忍辱。'王即拔劍，而語之言：'若當忍辱，我欲試汝，知能忍不？'即割其兩手而問仙人，猶言忍辱。復斷其兩腳，復問之言，故言忍辱。次截其耳鼻，顏色不變，猶稱忍辱。爾時天地，六種震動。時仙人五百弟子，飛于虛空，而問師言：'被如是苦，忍辱之心，不忘失耶？'其師答言：'心未變易。'王乃驚愕，復更問言：'汝云忍辱，以何為證？'仙人答曰：'我若實忍，至誠不虛，血當爲乳，身當還復。'其言已訖，血尋成乳，平完如故。王見忍證，倍懷恐怖，'咄我無狀！毀辱大仙，唯見垂哀受我懺悔。'仙人告曰：'汝以女色，刀截我形，吾忍如地；我后成佛，先以慧刀，斷汝三毒。'爾時山中，諸龍鬼神，見迦梨王抂忍辱仙人，各懷懊惱，興大雲霧，雷電霹靂，欲害彼王，及其眷屬。時仙人仰語：'若為我者，莫苦傷害。'時迦梨國王，懺悔之後，常請仙人，就宮供養。爾時有異梵志，徒眾千人，見王敬待羼提波梨，甚懷妒忌，于其屏處，坐以塵土糞穢，而以坌之。爾時仙人，見其如是，即時立誓：'我今修忍，為于群生，積行不休，後會成佛。若佛道成，先以法水，洗汝塵垢，除汝欲穢，永令清凈。'」佛告比丘：'欲知爾時羼提波梨者，則我身是。時王迦梨及四大臣，今憍陳如等五比丘是'

English version: The king, enraged, said, 'All the merits you claim, you say are nonexistent. You are just a common man, yet you stay alone with these women in a secluded place. How can this be believed?' He further asked, 'You are always here, who are you? What do you practice here?' The immortal replied, 'I practice patience.' The king immediately drew his sword and said, 'If you truly practice patience, I will test you to see if you can endure it.' He then cut off the immortal's hands and asked him, but the immortal still said he practiced patience. He then cut off his feet and asked again, and the immortal still said he practiced patience. Next, he cut off his ears and nose, but the immortal's expression did not change, and he still claimed to practice patience. At that moment, the earth and sky shook in six ways. The immortal's five hundred disciples flew into the sky and asked their teacher, 'Having suffered such pain, has your heart of patience been forgotten?' Their teacher replied, 'My heart has not changed.' The king was astonished and asked again, 'You say you practice patience, what proof do you have?' The immortal replied, 'If I truly practice patience, with sincerity and without falsehood, my blood will turn into milk, and my body will be restored.' As soon as he finished speaking, his blood immediately turned into milk, and his body was completely restored. Seeing the proof of patience, the king was even more terrified and said, 'Alas, I am so unworthy! I have insulted a great immortal. I beg you to have mercy and accept my repentance.' The immortal said, 'Because of your lust for women, you cut my body with a sword, but I endured it like the earth; when I become a Buddha, I will first use the sword of wisdom to cut off your three poisons of greed, anger, and ignorance.' At that time, the dragons, gods, and spirits in the mountains, seeing King Kali treat the patient immortal in this way, were all very upset. They stirred up great clouds and thunder and lightning, wanting to harm the king and his family. At this time, the immortal looked up and said, 'If it is for my sake, do not harm them.' After King Kali repented, he often invited the immortal to the palace to make offerings. At that time, there was a heretical Brahmin with a thousand followers, who, seeing the king treat Kshanti-parama with such respect, became very jealous. In a secluded place, they threw dust and filth on the immortal. When the immortal saw this, he immediately made a vow: 'Today I practice patience for the sake of all beings, accumulating merit without ceasing, and I will surely become a Buddha in the future. If I become a Buddha, I will first use the water of Dharma to wash away your dust and remove your defilements of desire, making you forever pure.' The Buddha told the monks, 'Do you want to know who Kshanti-parama was at that time? It was my past life. King Kali and his four ministers at that time are now the five monks, including Ajnatakaundinya.' English version: 'The king, enraged, said: 'All the merits you claim, you say are nonexistent. You are just a common man, yet you stay alone with these women in a secluded place. How can this be believed?' He further asked: 'You are always here, who are you? What do you practice here?' The immortal replied: 'I practice patience.' The king immediately drew his sword and said: 'If you truly practice patience, I will test you to see if you can endure it.' He then cut off the immortal's hands and asked him, but the immortal still said he practiced patience. He then cut off his feet and asked again, and the immortal still said he practiced patience. Next, he cut off his ears and nose, but the immortal's expression did not change, and he still claimed to practice patience. At that moment, the earth and sky shook in six ways. The immortal's five hundred disciples flew into the sky and asked their teacher: 'Having suffered such pain, has your heart of patience been forgotten?' Their teacher replied: 'My heart has not changed.' The king was astonished and asked again: 'You say you practice patience, what proof do you have?' The immortal replied: 'If I truly practice patience, with sincerity and without falsehood, my blood will turn into milk, and my body will be restored.' As soon as he finished speaking, his blood immediately turned into milk, and his body was completely restored. Seeing the proof of patience, the king was even more terrified and said: 'Alas, I am so unworthy! I have insulted a great immortal. I beg you to have mercy and accept my repentance.' The immortal said: 'Because of your lust for women, you cut my body with a sword, but I endured it like the earth; when I become a Buddha, I will first use the sword of wisdom to cut off your three poisons of greed, anger, and ignorance.' At that time, the dragons, gods, and spirits in the mountains, seeing King Kali treat the patient immortal in this way, were all very upset. They stirred up great clouds and thunder and lightning, wanting to harm the king and his family. At this time, the immortal looked up and said: 'If it is for my sake, do not harm them.' After King Kali repented, he often invited the immortal to the palace to make offerings. At that time, there was a heretical Brahmin with a thousand followers, who, seeing the king treat Kshanti-parama with such respect, became very jealous. In a secluded place, they threw dust and filth on the immortal. When the immortal saw this, he immediately made a vow: 'Today I practice patience for the sake of all beings, accumulating merit without ceasing, and I will surely become a Buddha in the future. If I become a Buddha, I will first use the water of Dharma to wash away your dust and remove your defilements of desire, making you forever pure.' The Buddha told the monks: 'Do you want to know who Kshanti-parama was at that time? It was my past life. King Kali and his four ministers at that time are now the five monks, including Ajnatakaundinya.'

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。時千梵志塵坌我者，今郁卑羅等千比丘是。我于爾時，緣彼忍辱誓當先度，是故道成，此等之眾先得度苦。」

時諸比丘，聞佛所說，嘆未曾有，歡喜奉行。

（一三）慈力王血施品第十三

一時佛在舍衛國祇洹中止。爾時尊者阿難，于中食后，林間坐禪，而自思惟：「如來興世，甚為奇特，眾生之類，皆蒙安樂。」又思惟：「憍陳如等五尊比丘，種何善本，依何因緣，法門初開，而先得入，法鼓始振，獨先得聞，甘露法降，特先蒙潤？」念是事已，從坐處起，往至佛所，具以所念，而用白佛。佛告之曰：「憍陳如等，先世於我，實有因緣。過去世時，我以身血，充其飢渴，令得安隱；是故今身，先得我法，用致解脫。」

賢者阿難，重白佛言：「過去以血濟其饑乏，其事云何？愿具開示，並令眾會鹹得解了。」

佛告之曰：「過去久遠阿僧祇劫，此閻浮提，有大國王，名彌佉羅拔羅，晉言慈力，領閻浮提八萬四千小國王，有二萬夫人、一萬大臣。王有慈悲，具四等心，恒愍一切，未曾懈厭，常以十善，教誨民庶，四方欽慕。王所化治，國土安樂，莫不慶賴。諸疫鬼輩，恒啖人血氣，用自濟活。爾時人民，攝身口意，敦從十善；眾邪惡疫，不敢侵近，饑羸睏乏，瘦悴無力。時五夜叉，來至王所，『我等徒類，仰人血氣，得全身命。由王教導，咸持十善，我等自是無復飲食，飢渴頓乏，求活無路。大王慈悲！豈不矜愍？』王聞是語，甚懷哀傷，即自放脈，刺身五處

『當時，那些婆羅門用塵土撒我的人，就是現在的優樓頻螺等一千位比丘。我那時發誓要先度化他們，因為我忍辱的緣故。所以，我成道后，他們這些人才先得度脫苦海。』 當時，眾比丘聽了佛陀所說，讚歎從未有過，歡喜地奉行佛的教誨。

（十三）慈力王血施品

一時，佛陀在舍衛國的祇樹給孤獨園中。當時，尊者阿難在用過午飯後，在樹林中坐禪，心中思惟：『如來出世，真是非常奇特，眾生都蒙受安樂。』他又思惟：『憍陳如等五位尊者比丘，種下了什麼善根，依靠什麼因緣，在佛陀初轉法輪時，就先得入道，法鼓剛開始敲響，他們就先聽聞，甘露法雨降下，他們就特別先得到滋潤呢？』想到這裡，他從座位上起身，來到佛陀那裡，詳細地將心中的疑問告訴了佛陀。佛陀告訴他說：『憍陳如等，前世與我確實有因緣。過去世時，我曾用自己的血，充他們的飢渴，讓他們得到安穩；所以今生，他們先得到我的佛法，用以獲得解脫。』 賢者阿難，再次對佛陀說：『過去用血救濟他們的飢餓，這件事是怎樣的呢？希望您詳細開示，讓大眾都能明白。』 佛陀告訴他說：『在過去久遠無量劫之前，這個閻浮提，有一位大國王，名叫彌佉羅拔羅，漢譯為慈力，統領閻浮提八萬四千個小國，有二萬夫人、一萬大臣。國王慈悲為懷，具備四種平等心，常常憐憫一切眾生，從不懈怠厭倦，經常用十善教導民眾，四方都欽佩仰慕。國王所治理的國土安樂，沒有不慶幸依賴的。那些疫鬼，經常吸食人的血氣，用來維持生命。當時的人民，攝持身口意，努力奉行十善；各種邪惡的疫鬼，不敢侵犯靠近，飢餓睏乏，瘦弱無力。當時，有五個夜叉，來到國王那裡，說：『我們這些同類，仰仗人的血氣，才能保全性命。由於大王教導，大家都奉行十善，我們自己沒有食物，飢渴睏乏，求生無路。大王慈悲！難道不憐憫我們嗎？』國王聽了這話，非常悲傷，立即自己放血，在身上刺了五個地方

'At that time, those Brahmins who threw dust on me were the thousand monks, including Uruvilva. I vowed to liberate them first because of my patience. Therefore, after I attained enlightenment, these people were the first to be liberated from suffering.' At that time, the monks, upon hearing what the Buddha said, praised it as unprecedented and joyfully followed his teachings.

(Thirteen) The Chapter of King Cili's Blood Donation

At one time, the Buddha was staying in the Jeta Grove in Shravasti. At that time, Venerable Ananda, after having lunch, was meditating in the forest, thinking to himself: 'The appearance of the Tathagata in the world is truly extraordinary, and all sentient beings receive peace and happiness.' He also thought: 'What good roots did the five venerable monks, including Kaundinya, plant, and what causes and conditions did they rely on, that they were the first to enter the path when the Dharma was first preached, the Dharma drum was first struck, and the sweet dew of Dharma descended, that they were especially the first to receive its nourishment?' After thinking about this, he rose from his seat and went to the Buddha, explaining his thoughts in detail. The Buddha told him: 'Kaundinya and the others have a karmic connection with me from a previous life. In the past, I used my own blood to satisfy their hunger and thirst, allowing them to be at peace; therefore, in this life, they were the first to receive my Dharma, which they use to attain liberation.' The wise Ananda again asked the Buddha: 'How did you use your blood to relieve their hunger in the past? Please explain in detail so that the assembly can understand.' The Buddha told him: 'In the distant past, countless eons ago, in this Jambudvipa, there was a great king named Mikharabala, which translates to Cili, who ruled over 84,000 small kingdoms in Jambudvipa, with 20,000 consorts and 10,000 ministers. The king was compassionate, possessed the four immeasurable minds, always had compassion for all beings, never slacking or tiring, and always taught the people with the ten virtues. All directions admired and respected him. The kingdom he governed was peaceful and happy, and everyone was grateful and relied on him. The plague demons always consumed human blood and qi to sustain themselves. At that time, the people controlled their bodies, speech, and minds, and diligently practiced the ten virtues; all kinds of evil plague demons did not dare to approach, and they were hungry, weak, and powerless. At that time, five yakshas came to the king and said: 'We and our kind rely on human blood and qi to sustain our lives. Because of the king's teachings, everyone practices the ten virtues, and we have no food, we are hungry and thirsty, and we have no way to survive. Great King, have compassion! Do you not pity us?' Upon hearing these words, the king was deeply saddened and immediately released his blood, piercing five places on his body.

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。時五夜叉，各自持器，來承血飲，飲血飽滿，咸賴王恩，欣喜無量。王復告曰：『汝若充足，念修十善，我今以身血，濟汝飢渴，令得安隱；后成佛時，當以法身戒定慧血，除汝三毒諸欲飢渴，安置涅槃安隱之處。』阿難！欲知爾時慈力王者，今我身是。五夜叉者，今憍陳如等五比丘是。我世世誓願，許當先度，是故我初說法，聞便解脫。」

時尊者阿難，及諸眾會，聞佛所說，咸增敬仰，歡喜奉行。

（一四）降六師品第十四

一時佛在王舍城竹園之中，與千二百五十比丘俱。時洴沙王已得初果，信敬之心倍復隆厚，常設上妙四事所須，供養于佛及比丘僧，樂人同善，志兼勸導。國有六師，富蘭那等，先素出世，邪見倒說，誑惑民庶；迷冥之徒，信服邪教，眾類廣佈，惡黨遍滿。時王有弟，敬奉六師，信惑邪倒，謂其有道，竭家之貨，供給與之。佛日初出，慧流肇潤，無心拔擢，沒在重網，兄王洴沙，甚愛重之，慇勤方便，曉令奉佛，弟執邪理，不從王教，數數敕令請佛供養。弟白兄王：「我自有師，不能復往奉事瞿曇。然王有教理無有違，當設大會不限來眾，若其自至，我當與食。」許王之後辦設供具，饒敷床座，事訖設會，遣人往喚，六師之徒，尋皆來集，坐于上位，怪佛及僧不自來至，即往白王：「王前數數敕請瞿曇，今為設會，日時欲至，如何不來？」王告弟言：「汝雖不能躬自往請，可遣一人白於時到

{ "translations": [ "當時，五個夜叉各自拿著器皿，前來承接血飲。飲血飽足后，都感激王的恩德，欣喜無量。國王又告訴他們：『如果你們足夠了，就應當修習十善。我現在用我的身體的血，來救濟你們的飢渴，讓你們得到安穩；將來我成佛時，會用我的法身、戒、定、慧之血，去除你們的三毒和各種慾望的飢渴，安置你們在涅槃安穩之處。』阿難！你想知道那時慈力王是誰嗎？就是現在的我。那五個夜叉，就是現在的憍陳如等五位比丘。我世世發誓，許諾要先度化他們，所以當我初次說法時，他們聽了就解脫了。」， "當時，尊者阿難以及在場的大眾，聽了佛所說的話，都更加敬仰，歡喜地奉行。", "（一四）降六師品第十四", "一時，佛在王舍城竹園中，與一千二百五十位比丘在一起。當時，洴沙王已經證得初果，信奉敬仰之心更加深厚，常常準備上好的四事所需，供養佛和比丘僧，樂於與人同善，併兼顧勸導。國內有六位外道師，富蘭那等，他們先於佛出世，邪見顛倒地說法，迷惑百姓；那些愚昧的人，信服邪教，他們的黨羽廣泛分佈，惡勢力遍佈各地。當時，國王有個弟弟，敬奉六師，被邪見迷惑，認為他們有道，耗盡家產，供給他們。佛的智慧之光初現，智慧之流開始滋潤，無心去拔除那些深陷重網的人，哥哥洴沙王非常愛護他，慇勤地想辦法，勸他信奉佛法，弟弟卻執迷於邪理，不聽從國王的教誨，國王多次命令他請佛來供養。弟弟對哥哥說：『我自有老師，不能再去侍奉瞿曇。但是國王的命令我不敢違背，可以舉辦一個大會，不限制來的人，如果他們自己來，我就給他們食物。』答應國王后，他準備好供養的器具，鋪設了許多床座，事情辦完后，就設宴，派人去叫六師的徒眾，他們很快都來了，坐在上位，奇怪佛和僧人不自己來，就去告訴國王：『國王您之前多次命令請瞿曇，現在設宴，時間快到了，為什麼還不來？』國王告訴弟弟說：『你雖然不能親自去請，可以派一個人去告訴他們時間到了。』" ], "english_translations": [ "At that time, five yakshas, each holding a vessel, came to receive the blood to drink. Having drunk their fill, they were all grateful for the king's kindness and were immensely joyful. The king then told them, 'If you are satisfied, you should practice the ten virtues. Now I use the blood of my body to relieve your hunger and thirst, so that you may find peace; when I become a Buddha in the future, I will use the blood of my Dharma body, precepts, concentration, and wisdom to remove your three poisons and all desires, and place you in the peaceful state of Nirvana.' Ananda! Do you want to know who the King of Compassionate Power was at that time? It is I myself now. The five yakshas are the five bhikshus, such as Kaundinya, now. I vowed in every life that I would first liberate them, which is why when I first taught the Dharma, they were liberated upon hearing it.", "At that time, Venerable Ananda and all the assembly, having heard what the Buddha said, increased their reverence and joyfully practiced it.", "(Fourteen) Chapter Fourteen on Subduing the Six Teachers", "At one time, the Buddha was in the Bamboo Grove in Rajagriha, with twelve hundred and fifty bhikshus. At that time, King Bimbisara had already attained the first fruit, and his faith and reverence had become even more profound. He always provided the best of the four necessities to support the Buddha and the Sangha, enjoyed sharing goodness with others, and also encouraged them. There were six heretical teachers in the country, such as Purana, who had appeared before the Buddha, and who taught perverse and misleading doctrines, deceiving the people. Those who were ignorant believed in their heretical teachings, and their followers were widespread, with evil factions everywhere. At that time, the king had a younger brother who revered the six teachers, was deluded by their perverse views, and thought they were enlightened. He exhausted his family's wealth to provide for them. The light of the Buddha's wisdom had just begun to shine, and the stream of wisdom had just begun to flow. He had no intention of pulling out those who were deeply entangled in the net. His elder brother, King Bimbisara, loved him very much and diligently tried to persuade him to believe in the Buddha's teachings. However, the younger brother was attached to his perverse views and did not follow the king's instructions. The king repeatedly ordered him to invite the Buddha for offerings. The younger brother said to the king, 'I have my own teachers, and I cannot go to serve Gautama. However, I dare not disobey the king's orders. I can hold a great assembly, without limiting who comes. If they come on their own, I will give them food.' After agreeing with the king, he prepared the offerings and laid out many seats. When everything was ready, he held the assembly and sent people to call the followers of the six teachers. They all came quickly and sat in the upper seats. They were surprised that the Buddha and the Sangha did not come on their own, so they went to tell the king, 'Your Majesty, you have repeatedly ordered us to invite Gautama. Now that the assembly is set up, and the time is approaching, why hasn't he come?' The king told his younger brother, 'Although you cannot go to invite them yourself, you can send someone to tell them that the time has arrived.'" ] }

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。」王弟受教遣人白時，佛與大眾來至會所，見諸六師先坐上座，佛與眾僧次第而坐。佛以神足，令此六師合其徒類，忽在下行，六師情恥，各起移坐，坐定自見，還在其下。如是再三，移坐就上，猶自見身，乃在下末，更無力能，俯仰而坐。檀越行水，至上座前，佛語施主：「先與汝師。」持水往師前，即舉罌，罌口自閉，其水不下；還往佛前，從佛作次，爾乃水出，鹹得洗手。洗手既竟，次當咒愿，檀越捉食，在上座前，佛語檀越：「本不為我，往汝師前，自令咒愿。」受教尋往，至六師所，六師口噤，不得出言，但各舉手，遙指于佛，佛便咒愿，梵音聲暢。咒愿既竟，次當行食，欲隨上座，作次付之。佛又告言：「先與汝師。」即便持食，從六師付，食皆忽上，住虛空中，各當其上，取不可得；行食與佛並僧遍訖，食乃還下，各在其前。佛與眾僧，一切食訖，澡漱還坐，次當說法，佛語檀越：「令汝師說。」尋請六師，六師復噤，但各同時，舉手指佛。於是如來，廣為眾會，出柔軟音，暢演法性，分別義理，應適眾情。聞佛說法，鹹得開解，洴沙王弟，得法眼凈，其餘眾人，或得初果，至第三果，出家盡漏，發無上心，住不退地，隨心所慕，悉得其愿，各乃識真，信敬三寶，薄賤六師，舍不承供。

於是六師，甚懷惱恚，各至閑靜，求學奇術，天魔波旬，懼其情怯，不能宣佈惡邪之毒，即下化作六師之形，於一人前，現五人術，飛行空中，身出水火，分身散體，百種現變

現代漢語譯本：國王的弟弟接受教誨，派人告知佛陀。佛陀與大眾來到會所，看見六位外道導師先坐在上座，佛陀與眾僧依次而坐。佛陀運用神足通，使這六位外道導師連同他們的徒眾，忽然都到了下座。六位外道導師感到羞恥，各自起身移座，坐定后卻發現自己仍然在下座。像這樣再三，他們移座想坐到上座，卻仍然發現自己身處下末，再也沒有力氣，只好低頭坐著。供養者開始行水，走到上座前，佛陀對施主說：『先給你的老師們。』施主拿著水走到外道導師面前，剛舉起水瓶，瓶口就自動閉合，水流不出來；回到佛陀面前，按照佛陀的次序，水才流出來，大家都得以洗手。洗手完畢，接下來應當是祝願，供養者拿著食物，走到上座前，佛陀對供養者說：『本來不是為我準備的，去你的老師們那裡，讓他們自己祝願。』供養者接受教誨，走到六位外道導師那裡，六位外道導師卻都閉口不言，只是各自舉起手，遙指佛陀，佛陀便開始祝願，梵音洪亮。祝願完畢，接下來應當是分發食物，想按照上座的次序分發。佛陀又說：『先給你的老師們。』施主便拿著食物，從六位外道導師開始分發，食物卻都忽然升到空中，停在他們各自的頭頂，想拿卻拿不到；給佛陀和眾僧分發完畢，食物才回到地面，各自在他們面前。佛陀與眾僧都吃完飯，洗漱完畢回到座位，接下來應當是說法，佛陀對供養者說：『讓你的老師們說。』供養者便去請六位外道導師，六位外道導師又都閉口不言，只是同時舉起手指著佛陀。於是如來，為大眾廣說，發出柔和的聲音，闡述法性，分別義理，應和眾人的心意。聽聞佛陀說法，大家都得到開悟，洴沙王的弟弟，得到法眼清凈，其餘眾人，有的得到初果，乃至第三果，出家斷盡煩惱，發無上菩提心，安住不退轉之地，隨心所愿，都得到滿足，各自認識了真理，信奉敬重三寶，輕視鄙薄六位外道導師，不再供養他們。 於是六位外道導師，心中非常惱怒，各自到僻靜的地方，求學奇異的法術。天魔波旬，害怕他們意志薄弱，不能宣揚邪惡的毒害，就化作六位外道導師的模樣，在一個人面前，顯現五個人的法術，在空中飛行，身體發出水火，分身散體，變化出各種各樣的景象。

English version: The king's younger brother, having received the instruction, sent someone to inform the Buddha. The Buddha and the assembly arrived at the meeting place, and saw the six heretical teachers sitting in the upper seats. The Buddha and the monks sat down in order. The Buddha, using his supernatural powers, caused these six heretical teachers, along with their followers, to suddenly be in the lower seats. The six heretical teachers felt ashamed, and each got up to move their seats, but after sitting down, they found themselves still in the lower seats. This happened three times. They moved their seats, wanting to sit in the upper seats, but still found themselves at the bottom. They had no more strength, and could only sit with their heads bowed. The donor began to distribute water, and when he reached the upper seats, the Buddha said to the donor, 'Give it to your teachers first.' The donor took the water to the heretical teachers, but as soon as he raised the water pitcher, the mouth of the pitcher closed automatically, and no water came out. He returned to the Buddha, and following the Buddha's order, the water flowed out, and everyone was able to wash their hands. After washing their hands, it was time for blessings. The donor took the food, and went to the upper seats. The Buddha said to the donor, 'It was not originally prepared for me, go to your teachers, and let them give the blessings themselves.' The donor, having received the instruction, went to the six heretical teachers, but the six heretical teachers were all silent, and only raised their hands, pointing to the Buddha. The Buddha then began to give the blessings, his voice resounding with Brahma's sound. After the blessings, it was time to distribute the food, and they wanted to distribute it according to the order of the upper seats. The Buddha said again, 'Give it to your teachers first.' The donor then took the food, and began to distribute it from the six heretical teachers, but the food all suddenly rose into the air, and stopped above their heads. They could not reach it. After the food was distributed to the Buddha and the monks, the food returned to the ground, each in front of them. The Buddha and the monks all finished eating, washed up, and returned to their seats. Next, it was time for the Dharma talk. The Buddha said to the donor, 'Let your teachers speak.' The donor then invited the six heretical teachers, but the six heretical teachers were again silent, and only pointed to the Buddha at the same time. Thereupon, the Tathagata, for the assembly, spoke extensively, emitting a gentle voice, expounding the nature of the Dharma, distinguishing the meanings, and responding to the feelings of the assembly. Hearing the Buddha's Dharma, everyone gained enlightenment. The younger brother of King Bimbisara, attained the pure Dharma eye. The rest of the assembly, some attained the first fruit, up to the third fruit, left home, ended all afflictions, generated the supreme Bodhi mind, and resided in the non-retrogressive stage. Whatever they desired, they all obtained. Each recognized the truth, believed in and respected the Three Jewels, and despised the six heretical teachers, no longer making offerings to them. Thereupon, the six heretical teachers, feeling very angry and resentful, each went to a secluded place, seeking to learn strange magical arts. Mara, the heavenly demon, fearing that their will was weak, and that they would not be able to spread the poison of evil, transformed himself into the forms of the six heretical teachers. In front of one person, he manifested the magical arts of five people, flying in the air, emitting water and fire from his body, dividing his body, and transforming into various kinds of appearances.

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。愚癡之徒，更相恃賴，忿前見辱亡失供養，六師悉集，各共議言：「我曹技能，不減瞿曇，緣前一辱，眾心離散。比來眾師，神術顯變，今察奇妙，足任伏彼，當詣國王求決勝負。」作議已定，即詣王所，自說智慧神化靈術，貪共沙門，講挌奇變，對試之後，可否自現。王笑之曰：「汝等何癡？佛德弘大，神足無礙，欲以螢大與日諍光，牛跡之水與巨海比大，野干之微與師子捔猛，蟻蛭之堆與須彌等高；大小之形，昭然有別，迷惑高企，何愚之劇？」六師復言：「驗事在後，大王未見我等殊變，是使偏心謂望彼大，決試之後，鉅細自定。」王又告曰：「欲試可試，但恐汝等自招毀辱，正使與佛捔神足者，當使我曹具睹異變。」六師言曰：「期后七日，愿王平治講試之場。」六師去後，王即嚴駕，往至佛所，以事白佛：「六師紛紜，欲得講術，以理呵語，其意不息。唯愿世尊！奮其神力，化伏邪惡，爾乃從善，因使我曹得睹其變。」佛告洴沙：「我自知時。」洴沙謂佛可共捔神，即敕臣吏，平治博處，安施床座，豎諸幢幡，莊嚴挍珞，極令麗妙。其當會日，一切企望。

於時如來及與眾僧，從王舍城，往毗舍離。毗舍離中，諸律昌輩，與諸人民，皆來奉迎。諸人後日，求佛不在，問實乃知，至毗舍離。六師之徒，興張唱言：「久知瞿曇智術單淺，諸人猶豫，不信我言，剋期捔術，自省不如靡然逃去，至毗舍離。」諸六師輩，貢高轉盛，各共相率，當必追窮

現代漢語譯本：愚蠢的人們，互相依賴，因為之前受到的侮辱而憤怒，失去了供養。六位外道導師聚集在一起，共同商議說：『我們的技能不比瞿曇差，只是因為之前的一次侮辱，導致大家離心離德。最近其他導師都展示了神通變化，現在仔細觀察，我們的奇妙之處足以制服他。我們應該去見國王，請求決一勝負。』他們商議完畢，就去見國王，自誇自己的智慧、神通和靈術，想要和沙門（指佛陀）比試奇特的變化，通過對決來展示自己的能力。國王笑著說：『你們真是愚蠢！佛陀的德行廣大，神通無礙，你們想用螢火蟲的光芒和太陽爭輝，用牛蹄印里的水和大海相比，用野狼的微弱和獅子比猛，用螞蟻的土堆和須彌山比高。大小的差別如此明顯，你們卻如此迷惑不悟，真是愚蠢至極！』六位外道導師又說：『事實如何，以後自見分曉。大王沒有見過我們的特殊變化，所以才偏心認為他們強大。比試之後，大小自然會分明。』國王又說：『想比試就比試吧，只是恐怕你們會自取其辱。如果真的要和佛陀比試神通，我希望我們都能親眼看到異變。』六位外道導師說：『約定七天之後，希望大王平整好比試的場地。』六位外道導師離開后，國王立即準備車駕，前往佛陀所在之處，把這件事告訴佛陀：『六位外道導師紛紛擾擾，想要比試法術，用道理勸說他們，他們也不肯罷休。希望世尊您能奮起神力，降伏這些邪惡，讓他們改邪歸正，也讓我們能親眼看到您的神變。』佛陀告訴洴沙王：『我自會選擇時機。』洴沙王認為佛陀同意比試神通，就命令臣吏平整場地，安置床座，豎起各種旗幟，裝飾得非常華麗。到了約定的日子，所有人都翹首以待。 這時，如來佛和眾僧從王舍城前往毗舍離。毗舍離的律昌等人和當地百姓都來迎接。後來人們發現佛陀不在王舍城，詢問后才知道佛陀去了毗舍離。六位外道導師就大肆宣揚：『早就知道瞿曇的智慧和法術淺薄，大家猶豫不信我們的話，現在到了約定的比試日期，他自知不如，就悄悄逃走了，去了毗舍離。』六位外道導師更加驕傲自大，互相帶領著，一定要追到佛陀。

English version: The foolish ones, relying on each other, were angered by the previous humiliation and lost their offerings. The six heretical teachers gathered together and discussed, saying, 'Our skills are no less than those of Gautama. It's just that because of the previous humiliation, everyone's hearts are scattered. Recently, other teachers have displayed their magical transformations. Now, upon careful observation, our wonders are sufficient to subdue him. We should go to the king and request a contest to determine the victor.' Having made their decision, they went to the king, boasting of their wisdom, supernatural powers, and spiritual arts, desiring to compete with the Shramana (referring to the Buddha) in extraordinary transformations, and to demonstrate their abilities through a contest. The king laughed and said, 'How foolish you are! The Buddha's virtue is vast, and his supernatural powers are unimpeded. You wish to compare the light of a firefly with the sun, the water in a cow's hoofprint with the vast ocean, the weakness of a jackal with the ferocity of a lion, and the mound of an ant with Mount Sumeru. The difference in size is so obvious, yet you are so deluded and ignorant!' The six heretical teachers replied, 'The truth will be revealed later. Your Majesty has not seen our special transformations, so you are biased in thinking they are superior. After the contest, the difference in size will naturally be clear.' The king then said, 'If you wish to compete, then compete, but I fear you will only bring disgrace upon yourselves. If you truly want to compete with the Buddha in supernatural powers, then I hope we can all witness the transformations.' The six heretical teachers said, 'Let us agree on seven days from now, and we hope Your Majesty will prepare the contest grounds.' After the six heretical teachers left, the king immediately prepared his carriage and went to where the Buddha was, telling him about the matter: 'The six heretical teachers are in turmoil, wanting to compete in magical arts. No matter how much I try to reason with them, they will not stop. I hope, World Honored One, that you will exert your divine power to subdue these evils, so that they may turn to good, and so that we may witness your transformations.' The Buddha told King Bimbisara, 'I will choose the right time.' King Bimbisara, thinking that the Buddha had agreed to compete in supernatural powers, ordered his officials to prepare the grounds, set up seats, erect various banners, and decorate the place magnificently. On the appointed day, everyone was eagerly waiting. At that time, the Tathagata and the Sangha traveled from Rajagriha to Vaishali. In Vaishali, the Licchavis and the people all came to welcome them. Later, people discovered that the Buddha was not in Rajagriha, and upon inquiry, they learned that the Buddha had gone to Vaishali. The six heretical teachers then loudly proclaimed, 'We have long known that Gautama's wisdom and magical arts are shallow. People hesitated and did not believe us, but now that the appointed day for the contest has arrived, he, knowing his inferiority, has secretly fled to Vaishali.' The six heretical teachers became even more arrogant and conceited, leading each other, determined to pursue the Buddha.

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。時洴沙王，辦設供具，滿五百乘車，王與群臣十四億眾，各辦糧食，悉隨佛往，前後絡繹，集毗舍離，六師復往白諸律昌：「聽我曹等，與此瞿曇，捔試神力，談講實性，若見聽者，期來七日。」時諸律昌，復往白佛：「六師群迷，自謂有道，求與如來共捔神力，唯愿世尊！垂神降伏。」佛又告曰：「佛自知時。」諸律昌輩，合率臣民，嚴治設辦，如洴沙王比，悉皆企慕，望在明日。

佛與眾僧，至拘睒彌。拘睒彌王，名曰優填，將諸群臣，亦來奉迎。毗舍離人，明晨問佛，云佛已往拘睒彌國。六師聞是高心遂盛，合徒聚眾，規必窮逼。諸律昌輩，辦致供具，五百車載，用俟供養，將領國人七億之眾，並洴沙王，集拘睒彌，觀佛六師共捔神力，前後滿道，絡繹而至。六師既到，見優填王騰說事情如上之辭，沙門自省：「內無顧恃，空空逃避，不可要勒，須王克定令與我試。」優填白佛，說六師辭：「世尊！寧可與捔之不？」佛復告言：「我自知時。」優填望佛在其國試，嚴治設辦，如洴沙王比，皆到當會。

佛復捨去，與比丘僧，至越祇國。越祇國王屯真陀羅，將諸人民，來迎世尊。拘睒彌人明日乃問，云佛已去向於越祇。六師徒眾，尋逐其後。時優填王與八億眾，並洴沙等諸國人民，悉共往詣，集越祇國。六師見王，廣自陳說：「當令瞿曇與我共試。」屯真陀羅復往白佛，佛猶答言：「佛自知時。」王亦嚴辦。會日垂至，佛與眾僧，即向特叉尸利

現代漢語譯本：當時，頻婆娑羅王準備了供奉的器具，裝滿了五百輛車。國王和他的大臣以及十四億民眾，各自準備了食物，都跟隨佛陀前往。他們前後相連，絡繹不絕地聚集在毗舍離。六師也再次去告訴那些律昌：『讓我們和這個瞿曇比試神通，談論真理的本質。如果你們同意，就定在七天後。』當時，那些律昌又去告訴佛陀：『六師那些迷惑的人，自認為有道，請求和如來一起比試神通，希望世尊您能降伏他們。』佛陀又說：『佛自己知道時機。』那些律昌等人，率領臣民，準備好一切，像頻婆娑羅王一樣，都滿懷期望，等待著明天。 佛陀和眾僧到了拘睒彌。拘睒彌國王名叫優填，他帶領大臣們也來迎接。毗舍離的人第二天早上問起佛陀，得知佛陀已經去了拘睒彌國。六師聽到這個訊息，更加得意，他們聚集徒眾，打算一定要逼迫佛陀。那些律昌等人，準備了供奉的器具，裝滿了五百輛車，用來供養佛陀，並帶領七億國民，和頻婆娑羅王一起，聚集在拘睒彌，觀看佛陀和六師比試神通。他們前後相連，絡繹不絕地來到。六師到達后，見到優填王，又像之前一樣陳述了事情。沙門們自己反省：『內心沒有依靠，空空地逃避，不能被強迫，必須讓國王決定，讓他們和我比試。』優填王告訴佛陀，轉述了六師的話：『世尊，可以和他們比試嗎？』佛陀又說：『我自知時。』優填王希望佛陀在他的國家比試，準備好一切，像頻婆娑羅王一樣，都來到會場。 佛陀又離開，和比丘僧到了越祇國。越祇國王屯真陀羅，帶領人民來迎接世尊。拘睒彌的人第二天早上才問起，得知佛陀已經去了越祇。六師的徒眾，緊隨其後。當時，優填王和八億民眾，以及頻婆娑羅等其他國家的人民，都一起前往，聚集在越祇國。六師見到國王，又詳細陳述：『應當讓瞿曇和我們比試。』屯真陀羅又去告訴佛陀，佛陀仍然回答說：『佛自己知道時機。』國王也準備好一切。會期臨近，佛陀和眾僧，就前往特叉尸利。

English version: At that time, King Bimbisara prepared offerings, filling five hundred carts. The king and his ministers, along with fourteen billion people, each prepared food and followed the Buddha. They gathered in Vaishali, one after another, in an endless stream. The six heretical teachers also went to tell the magistrates: 'Let us compete with this Gautama in supernatural powers and discuss the essence of truth. If you agree, let it be in seven days.' Then, the magistrates went to tell the Buddha: 'Those deluded six teachers, thinking they have the truth, request to compete with the Tathagata in supernatural powers. We hope the World Honored One will subdue them.' The Buddha replied: 'The Buddha knows the time.' The magistrates and their people, prepared everything, like King Bimbisara, all full of anticipation, waiting for the next day. The Buddha and the monks arrived in Kausambi. King Udayana of Kausambi, along with his ministers, also came to welcome them. The people of Vaishali asked about the Buddha the next morning and learned that the Buddha had gone to Kausambi. The six heretical teachers, upon hearing this, became even more arrogant. They gathered their followers, determined to force the Buddha. The magistrates prepared offerings, filling five hundred carts, to offer to the Buddha, and led seven hundred million people, along with King Bimbisara, to gather in Kausambi to watch the Buddha and the six teachers compete in supernatural powers. They came one after another, filling the roads. Upon arriving, the six teachers met King Udayana and stated their case as before. The ascetics reflected: 'We have no inner reliance, we are just running away. We cannot be forced. The king must decide to let us compete.' King Udayana told the Buddha, relaying the words of the six teachers: 'World Honored One, is it possible to compete with them?' The Buddha replied: 'I know the time.' King Udayana hoped the Buddha would compete in his kingdom, and prepared everything, like King Bimbisara, all arriving at the gathering. The Buddha then left, and with the monks, went to the country of Vatsa. King Tunzhintara of Vatsa, along with his people, came to welcome the World Honored One. The people of Kausambi asked the next morning and learned that the Buddha had gone to Vatsa. The followers of the six teachers followed closely behind. At that time, King Udayana and eight hundred million people, along with the people of Bimbisara and other countries, all went together, gathering in Vatsa. The six teachers met the king and stated in detail: 'We should have Gautama compete with us.' Tunzhintara went to tell the Buddha, and the Buddha still replied: 'The Buddha knows the time.' The king also prepared everything. As the meeting day approached, the Buddha and the monks went to Takshashila.

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此國中王名因陀婆彌，與諸臣民，亦來奉迎。屯真陀羅與五億人，洴沙王等諸王臣民，亦皆逐佛，向特叉尸利。六師已到，白因陀婆彌，極自诪張，高談大語：「聽與瞿曇捔試神力。」因陀婆彌復往白佛，佛故答言：「我自知時。」嚴辦日到，佛復捨去，並與諸眾僧，至波羅㮈。

波羅㮈王名梵摩達，亦與人眾，躬來迎佛。特叉尸利人民，明日乃知佛去。六師追逐，尋跡馳往。因陀婆彌與六億眾、洴沙王等，一切隨逐。六師既到，如前白王。王如前辭，往白于佛，佛亦答言：「我自知時。」

嚴辦日到，佛復捨去，與比丘僧，往迦毗羅衛國。迦毗羅衛諸釋種輩，率諸大眾，皆來迎佛。波羅㮈人，明日乃知。六師徒眾，續復馳逐。梵摩達王與八億人，洴沙諸王六國人民，皆悉前後，隨逐佛往。六師既到，向諸釋種，紛紜自說：「廣引術能，聽與瞿曇，共決神力。」釋種復往白佛，具宣其事，佛又告言：「我自知時。」嚴治設辦，剋日垂至，佛與眾僧，往舍衛國。

舍衛國王名波斯匿，與諸臣民，皆來迎佛。釋種明日乃知佛去。六師率徒，從后追之。釋種將領九億人眾，洴沙王等諸國人民，亙川滿野，逐趣舍衛。六師等到，見波斯匿，具自陳說本末情事：「欲與瞿曇決捔神力，臨期逃避，不可要勒。今與大眾，逐至王國。大王！當使與我等決。」波斯匿王，亦用為笑，說佛殊變難可思議，云何以汝卑陋凡細，與大法王捔試力能？六師兇兇，言氣遂高

現代漢語譯本： 這個國家的國王名叫因陀婆彌，他與各位大臣和百姓，也前來迎接佛陀。屯真陀羅和五億人，以及洴沙王等各位國王和臣民，也都跟隨佛陀，前往特叉尸利。六師已經到達，他們向因陀婆彌誇耀自己，高聲大喊：『請允許我們和瞿曇比試神力。』因陀婆彌又去稟告佛陀，佛陀仍然回答說：『我自會選擇時機。』到了準備好的日子，佛陀又離開了，和眾僧一起，去了波羅㮈。 波羅㮈的國王名叫梵摩達，他也和眾人一起，親自來迎接佛陀。特叉尸利的人民，第二天早上才知道佛陀已經離開。六師追趕上來，循著軌跡追去。因陀婆彌和六億人，以及洴沙王等人，都跟隨在後。六師到達后，像之前一樣稟告國王。國王像之前一樣推辭，然後去稟告佛陀，佛陀也回答說：『我自會選擇時機。』 到了準備好的日子，佛陀又離開了，和比丘僧一起，去了迦毗羅衛國。迦毗羅衛的釋迦族人，率領著眾人，都來迎接佛陀。波羅㮈的人，第二天早上才知道。六師的徒眾，又繼續追趕。梵摩達國王和八億人，以及洴沙等六個國家的百姓，都前後跟隨，追隨佛陀而去。六師到達后，向釋迦族人，紛紛自誇：『我們神通廣大，請允許我們和瞿曇，比試神力。』釋迦族人又去稟告佛陀，詳細說明了情況，佛陀又說：『我自會選擇時機。』準備妥當，約定的日子快到了，佛陀和眾僧，去了舍衛國。 舍衛國的國王名叫波斯匿，他和各位大臣和百姓，都來迎接佛陀。釋迦族人第二天早上才知道佛陀已經離開。六師率領徒眾，從後面追趕。釋迦族人帶領九億人，以及洴沙王等各國的百姓，遍佈原野，追趕到舍衛國。六師到達后，見到波斯匿，詳細陳述了事情的來龍去脈：『我們想和瞿曇比試神力，他卻臨期逃避，無法約束。現在我們和大眾，追趕到您的王國。大王！請您讓他們和我們比試。』波斯匿王，也覺得好笑，說佛陀的神通變化難以思議，怎麼能用你們這些卑微凡俗之人，和大法王比試能力呢？六師氣焰囂張，言語更加高亢。

English version: The king of this country, named Indravami, along with his ministers and people, also came to welcome the Buddha. Tunjindhara and five hundred million people, as well as King Bimbisara and other kings and their subjects, also followed the Buddha to Takshashila. The six heretical teachers had already arrived and boasted to Indravami, loudly proclaiming: 'Allow us to compete with Gautama in supernatural powers.' Indravami then went to inform the Buddha, who still replied: 'I will choose the time myself.' When the appointed day arrived, the Buddha left again, along with the monks, and went to Varanasi. The king of Varanasi, named Brahmadata, also came in person with his people to welcome the Buddha. The people of Takshashila only learned of the Buddha's departure the next morning. The six heretical teachers chased after him, following his trail. Indravami and six hundred million people, as well as King Bimbisara and others, all followed behind. When the six heretical teachers arrived, they reported to the king as before. The king declined as before, and then went to inform the Buddha, who also replied: 'I will choose the time myself.' When the appointed day arrived, the Buddha left again, along with the monks, and went to Kapilavastu. The Shakya clan of Kapilavastu, leading the masses, all came to welcome the Buddha. The people of Varanasi only learned of it the next morning. The disciples of the six heretical teachers continued to chase after him. King Brahmadata and eight hundred million people, as well as the people of six countries including Bimbisara, all followed behind, pursuing the Buddha. When the six heretical teachers arrived, they boasted to the Shakya clan: 'We have great supernatural powers, please allow us to compete with Gautama.' The Shakya clan then went to inform the Buddha, explaining the situation in detail, and the Buddha said again: 'I will choose the time myself.' When preparations were complete and the appointed day was approaching, the Buddha and the monks went to Shravasti. The king of Shravasti, named Prasenajit, along with his ministers and people, all came to welcome the Buddha. The Shakya clan only learned of the Buddha's departure the next morning. The six heretical teachers led their disciples, chasing after him from behind. The Shakya clan, leading nine hundred million people, as well as the people of various countries including King Bimbisara, filled the fields and plains, chasing after the Buddha to Shravasti. When the six heretical teachers arrived, they met Prasenajit and explained the whole situation: 'We wanted to compete with Gautama in supernatural powers, but he fled before the appointed time, and we could not restrain him. Now we and the masses have chased him to your kingdom. Your Majesty! Please make them compete with us.' King Prasenajit also found it amusing, saying that the Buddha's supernatural transformations were inconceivable, how could you, such lowly and ordinary people, compete with the great Dharma King in power? The six heretical teachers became even more arrogant, and their words became even louder.

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。波斯匿王，既往見佛白言：「六師慇勤乃爾，唯愿世尊！垂神化伏，普使一切別偽識真。」佛告王言：「我自知時。」波斯匿王，尋敕臣吏，平治場地，多積香花，敷設床座，豎諸幢幡，嚴辦已訖，大眾都集。

臘月一日，佛至試場，波斯匿王，是日設食，清晨躬手授佛楊枝，佛受嚼竟，擲殘著地墮地便生，蓊鬱而起，根莖踴出，高五百由旬，枝葉云布，周匝亦爾。漸復生華，大如車輪，遂復有果，大五斗瓶，根莖枝葉，純是七寶若干種色，映燦麗妙，隨色發光，掩蔽日月。食其果者，美逾甘露，香氣四塞，聞者情悅；香風來吹，更相摚觸，枝葉皆出和雅之音，暢演法要，聞者無厭。一切人民，睹茲樹變，敬信之心，倍益純厚。佛乃說法，應適其意，心皆開解，志求佛者、得果生天，數甚眾多。

次第二日，優填王請佛。於時如來，化其兩邊，成兩寶山，嚴顯可觀，眾寶雜合，五色暉耀，光焰暐曄，若干種樹，行列山上，華果茂盛，出微妙香。其一山頂，有成熟粳米，滑美百味，甘之附口，人民之類，自恣而食。其一山上，有柔軟之草，肥𦠆甘美，以俟畜生，須者往啖，飽已情歡。一切眾會，睹山顯異，食已懷悅，仰慕遂深。佛更稱適，為說妙法，各得開解，發無上心，得果生天，其數亦眾。

到第三日，屯真陀羅，請佛供養，奉佛凈水，俟以澡漱。佛吐水棄，化成寶池，周匝四邊，各二百里，純以七寶共相間雜，眾色相照，光明焰奕

現代漢語譯本：波斯匿王去拜見佛陀，說道：『六師』（指當時的其他六位宗教領袖）如此慇勤，只希望世尊您能展現神力降伏他們，讓所有人都能夠分辨真偽。』佛陀告訴國王：『我自有安排。』波斯匿王隨即命令臣子們平整場地，堆積香花，鋪設床座，豎起各種旗旛，一切準備妥當后，大眾都聚集起來。 臘月初一，佛陀來到試場，波斯匿王在當天設宴款待，清晨親自將楊枝遞給佛陀，佛陀嚼完后，將殘枝扔在地上，殘枝落地后立刻生根發芽，茂盛生長，根莖向上涌出，高達五百由旬，枝葉如雲般展開，周圍也是如此。漸漸地又開出花朵，大如車輪，隨後又結出果實，大如五斗瓶，根莖枝葉都是七寶所成，色彩各異，光彩奪目，隨著顏色發出光芒，遮蔽了日月。吃這些果實的人，感覺比甘露還要美味，香氣瀰漫四方，聞到的人都心生喜悅；香風吹來，相互碰撞，枝葉都發出和諧悅耳的聲音，宣講佛法要義，聽的人沒有厭倦。所有的人民，看到這棵樹的變化，敬畏和信仰之心更加純厚。佛陀於是說法，應和他們的心意，他們的心都得到開解，立志求佛的人，有的證得果位，有的升到天上，人數非常眾多。 第二天，優填王邀請佛陀。這時，如來佛將他兩邊化成兩座寶山，莊嚴顯眼，各種寶物混合在一起，五彩光輝閃耀，光芒燦爛，山上排列著各種樹木，花果茂盛，散發出微妙的香氣。其中一座山頂，有成熟的粳米，光滑美味，各種味道俱全，甘甜可口，人們可以隨意食用。另一座山上，有柔軟的青草，肥美甘甜，用來供給牲畜，需要的人可以去吃，吃飽後心情歡快。所有在場的人，看到山顯現的奇異景象，吃飽後心中喜悅，仰慕之心更加深厚。佛陀又根據他們的需要，為他們宣講妙法，每個人都得到開解，發起了無上菩提心，有的證得果位，有的升到天上，人數也很多。 到了第三天，屯真陀羅邀請佛陀供養，奉上凈水，等待佛陀洗漱。佛陀吐出漱口水，水化成寶池，周圍四邊，各二百里，全部用七寶相互交錯，各種顏色相互輝映，光芒閃耀。

English version: King Prasenajit, having gone to see the Buddha, said: 'The six teachers are so diligent, I only wish that the World Honored One would display divine power to subdue them, so that all may distinguish the true from the false.' The Buddha told the king: 'I know when the time is right.' King Prasenajit then ordered his officials to level the ground, pile up fragrant flowers, set up beds, erect various banners, and when everything was ready, the crowd gathered. On the first day of the twelfth month, the Buddha arrived at the testing ground. King Prasenajit hosted a feast that day, and in the early morning, he personally handed the Buddha a twig of the tooth-cleaning tree. After the Buddha chewed it, he threw the remains on the ground, and the remains immediately took root and sprouted, growing luxuriantly. The roots and stems surged upwards, reaching a height of five hundred yojanas, and the branches and leaves spread out like clouds, and the same happened all around. Gradually, flowers bloomed, as large as chariot wheels, and then fruits appeared, as large as five-peck jars. The roots, stems, branches, and leaves were all made of seven treasures, in various colors, shining brilliantly, emitting light according to their colors, and obscuring the sun and moon. Those who ate the fruits found them more delicious than nectar, and their fragrance filled the four directions, bringing joy to those who smelled it. The fragrant wind blew, colliding with each other, and the branches and leaves all produced harmonious and pleasant sounds, expounding the essence of the Dharma, and those who heard it were never tired of it. All the people, seeing the changes in this tree, had their reverence and faith become even more pure and profound. The Buddha then preached the Dharma, according to their wishes, and their hearts were all opened and understood. Those who aspired to Buddhahood, some attained the fruit of enlightenment, and some ascended to heaven, and their numbers were very large. On the second day, King Udayana invited the Buddha. At that time, the Tathagata transformed both sides of him into two jeweled mountains, magnificent and visible. Various treasures were mixed together, with five-colored brilliance shining brightly. Various kinds of trees were arranged on the mountains, with lush flowers and fruits, emitting a subtle fragrance. On the top of one mountain, there was ripe japonica rice, smooth and delicious, with all kinds of flavors, sweet and palatable, and people could eat it at will. On the other mountain, there was soft grass, rich and sweet, to provide for the livestock. Those who needed it could go and eat, and after they were full, they were happy. All those present, seeing the extraordinary appearance of the mountains, were joyful after eating, and their admiration deepened. The Buddha again preached the wonderful Dharma according to their needs, and everyone was enlightened, and they developed the supreme Bodhi mind. Some attained the fruit of enlightenment, and some ascended to heaven, and their numbers were also many. On the third day, Tunzhendara invited the Buddha to make offerings, and presented pure water, waiting for the Buddha to wash. The Buddha spat out the mouthwash, and the water transformed into a jeweled pond, with a circumference of two hundred miles on each of its four sides, all made of seven treasures intertwined, with various colors reflecting each other, and the light shining brightly.

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。其池中水，八德具足，水底遍滿七寶之沙，八種蓮花，大如車輪，青黃赤白，紅綠紫雜，香氣芬馥，馨徹四遠。隨蓮花色，各發光明，光明顯照，暉曜天地。大會睹此寶池奇妙，歡喜稱歎佛無量德。佛因觀察，隨眾人心，方便說法，各令開解發無上心，得果生天，盡增福業，數多難計。

到第四日，因陀婆彌王請佛。佛於是日，令其寶池，四面自然，有八渠流，還相灌注，自然迴轉。水流有聲，其聲清妙，皆說諸法，五根五力、七覺八道、三明六通、六度四等、大慈大悲，勸發開導，說種種法，一切聞睹，心皆開解，發心求佛，得果生天，增積福慧，數甚眾多。

次第五日，梵摩達王，請佛供養。佛於是日，口中放光，金色赫奕，遍大千土。光明所觸，一切眾生，三毒五陰，皆自然息，身心快樂，譬如比丘得第三禪。眾會嘆怪，志慕佛德。便為說法，各得開解，發大道心，得果生天，進福修慧，數甚眾多。

第六日中，諸律昌輩，次復請佛。佛於是日，普令大會一切眾生，心心相知，各各一人知一切心，所念善惡，志趣業行。咸自驚喜，欽美佛德。佛便為說若干妙法，皆得開解，誓求佛者，得果生天，數甚眾多。

到第七日，釋種請佛。佛於是日，化諸會者，悉令自見為轉輪王，七寶千子，諸王臣民，肅恭承已，侍仰無減。各自驚怪，喜慶無量。佛便為說法，投適其意，亦發無上正覺之心，得果生天，甚難計數

現代漢語譯本：池中的水，具備八種美德，水底鋪滿了七寶的沙子，八種蓮花，大如車輪，青色、黃色、紅色、白色，紅色、綠色、紫色交雜，香氣芬芳，遠播四方。隨著蓮花的顏色，各自發出光明，光芒明顯照耀，輝映天地。大會看到這寶池的奇妙，歡喜讚歎佛的無量功德。佛因此觀察，隨著眾人的心意，方便說法，各自讓他們開悟，發起無上的心，得果昇天，都增加了福業，數量多得難以計算。 現代漢語譯本：到了第四天，因陀婆彌王請佛。佛在這一天，讓寶池四面自然出現八條水渠，互相灌注，自然迴轉。水流有聲音，聲音清澈美妙，都在講述諸法，五根五力、七覺八道、三明六通、六度四等、大慈大悲，勸導開解，講述種種佛法，一切聽聞看到的人，心中都開悟，發心求佛，得果昇天，增加積累福慧，數量非常眾多。 現代漢語譯本：第五天，梵摩達王，請佛供養。佛在這一天，口中放出光明，金色的光芒閃耀，遍佈大千世界。光明所觸及的地方，一切眾生的三毒五陰，都自然平息，身心快樂，就像比丘得到第三禪一樣。眾會驚歎奇怪，嚮往佛的功德。佛便為他們說法，各自得到開悟，發起大道之心，得果昇天，增進福德修習智慧，數量非常眾多。 現代漢語譯本：第六天，諸律昌等人，依次再次請佛。佛在這一天，讓大會上的一切眾生，心心相知，每個人都知道所有人的心，所想的善惡，志向和行為。大家都感到驚喜，讚美佛的功德。佛便為他們講述若干妙法，都得到開悟，發誓求佛的人，得果昇天，數量非常眾多。 現代漢語譯本：到了第七天，釋迦種姓的人請佛。佛在這一天，讓所有與會的人，都看到自己成為轉輪王，擁有七寶和一千個兒子，諸王臣民，恭敬地侍奉自己，沒有絲毫減少。各自感到驚奇怪異，喜悅慶幸無量。佛便為他們說法，投合他們的心意，也發起無上正覺之心，得果昇天，非常難以計數。

English version: The water in the pond possessed eight virtues, the bottom was covered with sand of seven treasures, and eight kinds of lotuses, as large as chariot wheels, were blue, yellow, red, white, and mixed with red, green, and purple. Their fragrance was rich and spread far and wide. According to the color of the lotuses, each emitted light, which shone brightly, illuminating the heavens and the earth. The assembly, witnessing the marvel of this precious pond, joyfully praised the Buddha's immeasurable virtues. The Buddha, observing, according to the minds of the people, expediently preached the Dharma, enabling each to awaken, to generate the supreme mind, to attain fruition and ascend to heaven, all increasing their meritorious deeds, in numbers too numerous to count. English version: On the fourth day, King Indravamitra invited the Buddha. On this day, the Buddha caused eight channels to naturally appear on the four sides of the precious pond, irrigating each other, naturally revolving. The water flowed with sound, its sound clear and wonderful, all speaking of the various Dharmas, the five roots, five powers, seven factors of enlightenment, eightfold path, three insights, six supernormal powers, six perfections, four immeasurables, great compassion and great mercy, encouraging and guiding, speaking of various Dharmas. All who heard and saw, their minds awakened, resolved to seek Buddhahood, attained fruition and ascended to heaven, increasing and accumulating merit and wisdom, in very large numbers. English version: On the fifth day, King Brahmadata invited the Buddha for offerings. On this day, the Buddha emitted light from his mouth, golden and radiant, pervading the great chiliocosm. Wherever the light touched, all beings' three poisons and five aggregates naturally subsided, their bodies and minds joyful, like a Bhikkhu attaining the third dhyana. The assembly marveled and wondered, aspiring to the Buddha's virtues. He then preached the Dharma to them, each attaining awakening, generating the mind of the great path, attaining fruition and ascending to heaven, advancing in merit and cultivating wisdom, in very large numbers. English version: On the sixth day, the group of the 'Law-abiding' (Lüchang) and others, in turn, invited the Buddha again. On this day, the Buddha caused all beings in the assembly to know each other's minds, each person knowing all minds, their thoughts of good and evil, their aspirations and actions. All were surprised and delighted, admiring the Buddha's virtues. The Buddha then spoke of several wonderful Dharmas, all attaining awakening, those who vowed to seek Buddhahood, attained fruition and ascended to heaven, in very large numbers. English version: On the seventh day, the Shakya clan invited the Buddha. On this day, the Buddha transformed all those in the assembly, causing them to see themselves as a Chakravartin king, with seven treasures and a thousand sons, all the kings, ministers, and people respectfully serving them, without any diminution. Each was surprised and amazed, their joy and happiness immeasurable. The Buddha then preached the Dharma to them, suiting their minds, also generating the mind of supreme enlightenment, attaining fruition and ascending to heaven, in numbers very difficult to count.

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。

又第八日受帝釋請，為佛作師子座，如來升座，帝釋侍左，梵王侍右，眾會一切，靜然坐定。佛徐申臂，以手接座，欻有大聲，如象鳴吼，應時即有五大神鬼，摧滅挽拽，六師高座，金剛密跡捉金剛杵，杵頭出火，舉擬六師，六師驚怖奔突而走，慚此重辱，投河而死。六師徒類，九億人眾，皆來歸佛，求為弟子。佛言：「善來比丘！」鬚髮自落，法衣在身，皆成沙門。佛為說法，示其法要，漏盡結解，悉得羅漢。於是如來，從八萬毛孔，皆放光明，遍滿虛空，一一光頭，有大蓮花，一一華上，皆有化佛與諸大眾，圍繞說法。眾會睹茲無上之化，信敬之心，倍益隆盛。佛即為說，隨其所應，有發大心，得果生天，進福增善，數甚眾多。

到第九日，梵王請佛。佛自化身高至梵天，威嚴高顯，巍巍難極，放大光明，暉赫天地。一切仰瞻，皆聞其語，佛為種種顯示法要，亦令多眾發心求佛，得果生天，數亦難計。

到第十日，四天王請佛。爾時世尊！普令大眾見佛色身，遍諸天中，從四天王，至色究竟，皆見佛身，放大光明，各為大眾，說微妙法。咸遙仰視，了了見之，一切眾會，甚增敬仰。佛為說法，隨應其意，皆發大心，住不退地，得果生天，不可稱計。

第十一日，須達請佛。佛於是日，于高座上，自隱其身，寂滅不現，但放光明，出柔軟音，分別演暢諸法之要。在會之人，聞法解悟，有發大心，住不退者，得果生天，亦甚眾多。

第十二日，質多居士請佛供養

現代漢語譯本：到了第八天，帝釋天邀請佛陀，為佛陀設定獅子座。如來升座，帝釋天侍立在左邊，梵天侍立在右邊，所有與會者都靜靜地坐定。佛陀緩緩伸出手臂，用手接觸座位，突然發出巨大的聲音，如同大象的吼叫。當時，有五大神鬼摧毀並拖拽六師的高座。金剛密跡手持金剛杵，杵頭冒出火焰，舉起對準六師。六師驚恐萬分，奔逃而走，因這巨大的恥辱而投河自盡。六師的徒眾，九億人，都來歸順佛陀，請求成為弟子。佛陀說：『善來比丘！』他們的鬚髮自然脫落，法衣穿在身上，都成了沙門。佛陀為他們說法，開示佛法的要義，他們漏盡煩惱，解脫束縛，都成了阿羅漢。於是，如來從八萬毛孔中，都放出光明，遍滿虛空。每一道光芒的頂端，都有一朵巨大的蓮花，每一朵蓮花上，都有一尊化佛與諸大眾，圍繞著說法。與會大眾看到這無上的變化，信敬之心更加強烈。佛陀就為他們說法，隨應他們的根性，有人發大心，有人得果生天，增進福德善行的，數量非常眾多。 現代漢語譯本：到了第九天，梵天邀請佛陀。佛陀自己化身升到梵天，威嚴高大，難以企及，放出巨大的光明，照耀天地。所有仰望的人，都聽到了佛陀的聲音。佛陀為他們種種顯示佛法的要義，也令許多人發心求佛，得果生天，數量也難以計算。 現代漢語譯本：到了第十天，四天王邀請佛陀。那時，世尊普令大眾見到佛陀的色身，遍佈諸天之中，從四天王天，到色究竟天，都見到了佛陀的色身，放出巨大的光明，各自為大眾，宣說微妙的佛法。他們都遙望佛陀，清清楚楚地看到，所有與會的大眾，更加敬仰佛陀。佛陀為他們說法，隨應他們的心意，都發起了大心，安住于不退轉的地位，得果生天，不可稱量。 現代漢語譯本：第十一天，須達長者邀請佛陀。佛陀在這一天，在高座上，自己隱去身形，寂靜不現，只是放出光明，發出柔和的聲音，分別演說諸法的要義。在會的人，聽聞佛法，理解開悟，有人發起了大心，安住于不退轉的地位，得果生天，也十分眾多。 現代漢語譯本：第十二天，質多居士邀請佛陀供養。

English version: On the eighth day, Indra invited the Buddha and prepared a lion throne for him. The Tathagata ascended the throne, with Indra attending on the left and Brahma on the right. All the assembly sat quietly. The Buddha slowly extended his arm and touched the seat with his hand. Suddenly, there was a great sound like an elephant's roar. At that moment, five great divine spirits destroyed and dragged away the high seats of the six heretics. Vajra-secret-trace, holding a vajra pestle with flames coming out of its head, raised it towards the six heretics. The six heretics, terrified, fled in all directions, and ashamed of this great humiliation, they threw themselves into the river and died. The followers of the six heretics, nine hundred million people, all came to submit to the Buddha, requesting to become disciples. The Buddha said, 'Welcome, Bhikkhus!' Their hair and beards naturally fell off, and monastic robes appeared on their bodies, and they all became Shramanas. The Buddha preached the Dharma to them, revealing the essence of the Dharma. They exhausted their defilements, broke their bonds, and all became Arhats. Then, the Tathagata emitted light from all eighty-four thousand pores, filling the void. At the tip of each ray of light, there was a great lotus flower, and on each lotus flower, there was a manifested Buddha and a great assembly, surrounding and preaching the Dharma. The assembly, witnessing this supreme transformation, had their faith and reverence greatly increased. The Buddha then preached the Dharma to them, according to their capacities. Some developed great aspiration, some attained the fruit of rebirth in heaven, and those who increased their merits and good deeds were very numerous. English version: On the ninth day, Brahma invited the Buddha. The Buddha transformed himself and ascended to the Brahma heaven, majestic and lofty, beyond compare, emitting great light that illuminated the heavens and the earth. All who looked up heard his voice. The Buddha revealed the essence of the Dharma in various ways, and also caused many to aspire to Buddhahood and attain the fruit of rebirth in heaven, their number also being countless. English version: On the tenth day, the Four Heavenly Kings invited the Buddha. At that time, the World Honored One caused the assembly to see the Buddha's physical form, pervading all the heavens, from the Four Heavenly Kings to the Akanistha heaven. They all saw the Buddha's physical form, emitting great light, and each preached the subtle Dharma to the assembly. They all looked up from afar and saw clearly. The entire assembly greatly increased their reverence. The Buddha preached the Dharma to them, according to their minds, and they all developed great aspiration, dwelling in the stage of non-retrogression, and attained the fruit of rebirth in heaven, their number being immeasurable. English version: On the eleventh day, Sudatta invited the Buddha. On this day, the Buddha, on the high seat, concealed his physical form, becoming silent and invisible, but emitted light and a gentle voice, explaining the essence of all Dharmas. Those in the assembly, hearing the Dharma, understood and awakened. Some developed great aspiration, dwelling in the stage of non-retrogression, and attained the fruit of rebirth in heaven, also very numerous. English version: On the twelfth day, the householder Chitta invited the Buddha for offerings.

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。佛於此日，入慈三昧，出金色光，遍照大千。光觸眾生，三毒心息，自然興慈；等視眾生，如父如母，如兄如弟，愛潤之心，都無增減。然後為說若干妙法，亦發大心，住不退地，得果生天，難可稱量。

第十三日屯真陀羅王，次復請佛，施設供養。佛於是日，身升高座，放于臍光，分作兩奇，離身七仞，頭各有花，上有化佛，如佛無異，化佛臍中，復出光明，亦分兩奇離身七仞，頭有蓮花，上有化佛，如是轉遍大千國土。一切瞻睹，愕然驚喜。佛為應時，隨意說法，亦發大心，住不退者，得果生天，數甚眾多。

第十四日，優填王請佛。時優填王，花散佛上。佛即應時，變其所散花，作千二百五十七寶高車，高至梵天，晃逾金山，雜寶眾色，曜麗相照赫然，金光振朗殊妙難量，神珠瓔珞，雜廁其間。諸高車中，皆有佛身，放大光明，遍三千土。眾會睹變，喜敬交懷。佛便說法，應病投藥，皆發大心，或住不退，得道生天，數復甚多。

第十五日，洴沙王請佛，佛豫敕王：「唯須食具。」王但嚴辦器物，極令饒多。食時已到，諸器悉滿，甘膳百味，種種異美，普令眾會飽足有餘，食已身心自然安樂。於時世尊，以手指地，十八地獄一切都現，無量塵數，諸受罪人，各各自說：「我于本時，作如是惡，今受此苦。」一切眾會，具悉聞見，甚懷悲愍，衣毛驚悚。佛便為說法，應適其意，有發大心，住不退者，得果生天，不可稱數

現代漢語譯本：佛陀在這一天，進入慈悲三昧，放出金色光芒，普照整個大千世界。光芒觸及眾生，使他們心中的貪、嗔、癡三毒消散，自然生起慈悲之心；平等看待眾生，如同對待自己的父母、兄弟姐妹一樣，愛護之心沒有絲毫增減。然後為他們宣說各種微妙的佛法，也使他們發起了大乘之心，安住于不退轉的境界，獲得果位，往生天界，人數之多難以計量。 現代漢語譯本：第十三天，屯真陀羅王再次邀請佛陀，設宴供養。佛陀在這一天，升上高座，從臍部放出光芒，分成兩股奇特的光，離開身體七仞，每股光頭上都有一朵蓮花，花上有一尊化佛，與佛陀無異。化佛的臍部，又放出光明，也分成兩股奇特的光，離開身體七仞，頭上也有蓮花，花上有一尊化佛，就這樣遍佈整個大千國土。所有瞻仰的人，都驚愕而又驚喜。佛陀應時說法，隨眾生的根器而說法，也使他們發起了大乘之心，安住于不退轉的境界，獲得果位，往生天界，人數非常眾多。 現代漢語譯本：第十四天，優填王邀請佛陀。當時優填王，將鮮花散在佛陀身上。佛陀隨即應時，將所散的花，變成一千二百五十七輛寶車，高聳入梵天，光彩勝過金山，各種珍寶的顏色，閃耀交織，光芒四射，金光燦爛，殊勝美妙難以衡量，神珠瓔珞，點綴其間。每輛寶車中，都有一尊佛身，放出大光明，遍照三千世界。大眾看到這種變化，喜悅和敬畏交織在心中。佛陀便為他們說法，應病投藥，都使他們發起了大乘之心，有的安住于不退轉的境界，獲得道果，往生天界，人數也很多。 現代漢語譯本：第十五天，洴沙王邀請佛陀，佛陀預先告誡國王：『只需要準備食物。』國王只是準備了大量的器皿，極其豐盛。吃飯的時間到了，所有器皿都盛滿了，各種美味佳餚，應有盡有，讓所有與會者都飽足有餘，吃完後身心自然安樂。這時世尊，用手指著地面，十八層地獄全部顯現出來，無數的受罪之人，各自訴說著：『我以前做了這樣的惡事，現在遭受這樣的痛苦。』所有與會者，都聽見看見了，心中非常悲憫，汗毛都豎了起來。佛陀便為他們說法，應機施教，有發起大乘之心的，安住于不退轉的境界，獲得果位，往生天界，人數不可計數。

English version: On this day, the Buddha entered the Samadhi of Compassion, emitted golden light, and illuminated the entire great chiliocosm. The light touched sentient beings, causing the three poisons of greed, anger, and ignorance in their hearts to dissipate, and naturally giving rise to compassion; they viewed all beings equally, as if they were their own parents, siblings, with no increase or decrease in their loving hearts. Then, he expounded various subtle Dharmas for them, also causing them to generate the great Bodhi mind, abide in the state of non-retrogression, attain fruition, and be reborn in the heavens, the number of whom was immeasurable. English version: On the thirteenth day, King Tunzhendara again invited the Buddha to provide offerings. On this day, the Buddha ascended to a high seat, emitted light from his navel, which split into two extraordinary rays, seven ren away from his body, each ray having a lotus flower on top, and on each flower was a manifested Buddha, no different from the Buddha. From the navel of the manifested Buddha, light was again emitted, also splitting into two extraordinary rays, seven ren away from the body, with a lotus flower on top, and on each flower was a manifested Buddha, thus spreading throughout the great chiliocosm. All who beheld this were astonished and delighted. The Buddha then taught the Dharma according to the time and the capacity of the beings, also causing them to generate the great Bodhi mind, abide in the state of non-retrogression, attain fruition, and be reborn in the heavens, the number of whom was very numerous. English version: On the fourteenth day, King You-tian invited the Buddha. At that time, King You-tian scattered flowers on the Buddha. The Buddha then transformed the scattered flowers into one thousand two hundred and fifty-seven jeweled high chariots, reaching up to the Brahma heaven, their brilliance surpassing that of golden mountains, with various colors of jewels, shining and interweaving, radiating light, the golden light was brilliant and exceptionally wonderful, beyond measure, with divine pearls and necklaces interspersed among them. In each high chariot, there was a Buddha body, emitting great light, illuminating the three thousand worlds. The assembly, witnessing this transformation, were filled with joy and reverence. The Buddha then taught the Dharma, prescribing medicine according to the illness, causing them all to generate the great Bodhi mind, some abiding in the state of non-retrogression, attaining the path, and being reborn in the heavens, the number of whom was also very numerous. English version: On the fifteenth day, King Ping-sha invited the Buddha, and the Buddha forewarned the king: 'Only food is needed.' The king only prepared a large number of utensils, extremely abundant. When the time for the meal arrived, all the utensils were filled with various delicacies, allowing all the attendees to be fully satisfied, and after eating, their bodies and minds were naturally at ease. At this time, the World Honored One pointed his finger at the ground, and all eighteen hells appeared, with countless suffering beings, each saying: 'I committed such evil deeds in the past, and now I suffer such pain.' All the attendees heard and saw this, and were filled with great compassion, their hair standing on end. The Buddha then taught the Dharma, according to their needs, some generated the great Bodhi mind, abiding in the state of non-retrogression, attaining fruition, and being reborn in the heavens, the number of whom was countless.

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。地獄眾生，緣見佛聞法，心生敬仰，皆遙自歸，終皆得生天上人中。時洴沙王，長跪白佛：「世尊奇相，三十有二，身手諸相，猶曾得見，未睹如來足下輪相，愿見示眾，咸共敬觀。」佛即出腳，普示眾會，一切見佛足底輪相，端嚴昞著，文理如畫，分別顯了，觀之無厭。王益歡喜，重白佛言：「不審世尊！本作何德，而乃致此輪相之妙？」佛即告王：「由我過去自修十善，復以教人，故得斯相明顯如是。」

王又白佛：「不審，世尊！自修十善，復以教人，其事云何？愿見開示。」

佛告王曰：「善聽著心。乃往無數阿僧祇劫，此閻浮提，有大國王，名施陀尼彌，領八萬四千國，八萬億聚落，一萬大臣。王有二萬夫人，皆無有子。王甚憂愁，懼絕國嗣，即廣禱祀祈願諸天。王第一夫人，名須梨波羅滿，經數時間，便覺有娠。自懷妊后，心性聰了，仁慈矜哀，勸人以善，日月滿足，生一男兒，端政超異，姿相顯美，身諸毛孔，皆有光明。王甚欣慶，睹之無厭。即召相師，佔其吉不？相師披見，嘆言：『奇哉！是兒之相，挺特殊倫，德綏四域，天下敬戴。』王益歡喜，敕為立字。相師白王：『有何異瑞？』王言：『此兒懷妊已來，其母聰慧仁慈勸善，余瑞雖眾甚怪此異。』相師驚喜，而白王言：『母豫辯慧，自身光明，當爲立字名那波羅滿，晉言惠光。』太子長大，智慧殊人，父王崩薨，葬送畢訖，諸王臣集勸令嗣位，太子固辭云不能當。諸臣各曰：『大王已崩，唯有太子，更無兄弟

地獄裡的眾生，因為見到佛陀、聽聞佛法，心中生起敬仰之情，都從遠處歸順佛陀，最終都得以轉生到天上或人間。當時，洴沙王長跪著對佛說：『世尊的奇特相貌，有三十二種，您的身形和手上的各種相，我曾經有幸得見，但還未曾見到如來您腳下的輪相，希望您能展示給大家，讓大家一同恭敬地觀看。』佛陀隨即伸出腳，普遍地展示給在場的所有人看，所有人都看到了佛陀腳底的輪相，端正莊嚴，光明顯著，紋理如同圖畫一般，清晰分明，觀看的人都感到無比喜悅。洴沙王更加歡喜，再次對佛說：『請問世尊！您過去做了什麼功德，才會有如此美妙的輪相呢？』佛陀就告訴洴沙王：『因為我過去自己修行十善，又教導他人修行，所以才得到這樣明顯殊勝的相貌。』 洴沙王又對佛說：『請問世尊！您自己修行十善，又教導他人修行，具體是怎麼做的呢？希望您能開示。』 佛陀告訴洴沙王說：『好好聽著，用心記住。在過去無數阿僧祇劫之前，這個閻浮提，有一位大國王，名叫施陀尼彌，他統治著八萬四千個國家，八萬億個村落，擁有一萬名大臣。國王有兩萬名夫人，但都沒有兒子。國王非常憂愁，擔心國家後繼無人，就廣泛地祭祀祈求諸天。國王的第一夫人，名叫須梨波羅滿，經過一段時間，就感覺自己懷孕了。自從懷孕后，她的心性變得聰慧明瞭，仁慈憐憫，勸導人們行善。到了足月，生下了一個男孩，相貌端正超凡，姿態美好，全身的毛孔都散發著光明。國王非常高興，看他都看不厭。立即召來相師，占卜這個孩子吉利與否？相師仔細觀察后，感嘆地說：『奇特啊！這個孩子的相貌，非常特殊，德行可以安定四方，天下都會敬重他。』國王更加歡喜，下令為他取名字。相師問國王：『有什麼特別的祥瑞嗎？』國王說：『這個孩子自從懷孕以來，他的母親變得聰慧仁慈，勸導人們行善，其他的祥瑞雖然也很多，但這個最奇怪。』相師驚喜地說：『母親預先有辯才智慧，自身散發光明，應當為他取名為那波羅滿，翻譯成晉語就是惠光。』太子長大后，智慧超凡，他的父王去世后，安葬完畢，各位大臣都聚集起來勸他繼承王位，太子堅決推辭說自己不能勝任。各位大臣都說：『大王已經去世，只有太子您，沒有其他兄弟了』

The beings in hell, upon seeing the Buddha and hearing the Dharma, developed reverence in their hearts. They all turned to the Buddha from afar, and ultimately, they were all reborn in the heavens or among humans. At that time, King Pingsha knelt and said to the Buddha, 'World Honored One, your wondrous appearance has thirty-two characteristics. I have had the fortune to see your form and the various marks on your hands, but I have not yet seen the wheel marks on the soles of your feet. I wish you would show them to everyone so that we may all respectfully observe them.' The Buddha then extended his feet, showing them to everyone present. All saw the wheel marks on the soles of the Buddha's feet, which were upright and dignified, bright and clear, with patterns like paintings, distinct and clear. Those who saw them were filled with joy. King Pingsha was even more delighted and again said to the Buddha, 'May I ask, World Honored One, what merits did you cultivate in the past to have such wonderful wheel marks?' The Buddha then told King Pingsha, 'Because in the past I cultivated the ten virtues myself and also taught others to cultivate them, I obtained such clear and extraordinary marks.' King Pingsha then asked the Buddha, 'May I ask, World Honored One, how did you cultivate the ten virtues yourself and teach others to cultivate them? I wish you would enlighten us.' The Buddha told King Pingsha, 'Listen carefully and keep it in mind. In the past, countless asamkhya kalpas ago, in this Jambudvipa, there was a great king named Shidhanimi. He ruled over 84,000 countries, 80 billion villages, and had 10,000 ministers. The king had 20,000 consorts, but none of them had sons. The king was very worried, fearing that the country would have no successor, so he widely offered sacrifices and prayed to the heavens. The king's first consort, named Suriparaman, after some time, felt that she was pregnant. Since becoming pregnant, her mind became intelligent and clear, compassionate and merciful, and she encouraged people to do good. When the time came, she gave birth to a boy, whose appearance was upright and extraordinary, with a beautiful form, and all the pores of his body emitted light. The king was very happy and could not get enough of looking at him. He immediately summoned a fortune teller to divine whether the child was auspicious. After careful observation, the fortune teller exclaimed, 'How wondrous! This child's appearance is very special. His virtue will bring peace to all regions, and the world will respect him.' The king was even more delighted and ordered that a name be given to him. The fortune teller asked the king, 'Are there any special auspicious signs?' The king said, 'Since this child was conceived, his mother has become intelligent and merciful, encouraging people to do good. Although there are many other auspicious signs, this one is the most unusual.' The fortune teller was delighted and said to the king, 'The mother has prior eloquence and wisdom, and she emits light herself. He should be named Naparaman, which in the Jin language means Huiguang (Wisdom Light).' When the prince grew up, his wisdom was extraordinary. After his father, the king, passed away and was buried, all the ministers gathered to urge him to succeed to the throne. The prince firmly declined, saying that he was not capable. The ministers all said, 'The great king has already passed away, and you are the only prince. There are no other brothers.'

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。今言不肯，推讓與誰？』太子答言：『世人行惡，必不執順，若加刑罰，罪我不少；若能率民普行十善，我乃堪任領受國事。』諸臣言：『善！唯愿升殿，十善之道，當敕令行。』太子爾時，尋登王位，告下人民，普行十善，一切敬順，改心易操。魔王妒忌，欲敗王化，密作封書，告下諸國：『前敕行善，既無利驗，唐自勞苦，修無益事；自今以往，聽民恣心，作十惡事，勿更憚情。』諸王得書，怪此異詔，何緣越理，勸人從惡？各遣親信，重問所由。王聞是語，愕然驚曰：『我無是令，何緣乃爾？』即敕嚴駕，躬行諸國，親見臣民，宣改異化。魔于道邊，化作一人，身處大火，盛炎熾燃，于中哭叫，聲悲酸切。王即前問：『汝何以爾？』人白王言：『我坐前時勸人十善，今受此苦，痛毒難忍。』王重答言：『何有是事？勸人修善，反更受苦。』又復問言：『勸行十善，令汝受苦；前受勸人，行十善者，得善報不？』答言：『前人得善福耳，但教他故獨受此苦。』王聞歡喜答言：『但令前人得善福者，甘心受苦，不以為恨。』魔聞是語，即隱形去。遍行諸國，宣十善行，人民服化，慎身口意，正化彌布，一切欽崇。王德隆赫，嘉瑞而降，金輪先應，七寶具臻，游化四域，導善為務。如是大王！欲知爾時施陀尼彌王者，今現我父凈飯王是。爾時母者，今現我母摩訶摩耶是。彼惠光王十善化民者，今我身是。我緣彼世自行十善，又以勸民令行十善，是以今日得是足下千輻相輪

現代漢語譯本：現在說不肯，要推讓給誰呢？』太子回答說：『世人作惡，必定不肯順從，如果加以刑罰，我的罪過也不少；如果能夠帶領民眾普遍實行十善，我才能夠勝任接受國家大事。』各位大臣說：『好！只希望您登上王位，十善的道理，應當下令推行。』太子當時，隨即登上王位，告訴人民，普遍實行十善，一切都恭敬順從，改變心意和行為。魔王嫉妒，想要破壞王的教化，秘密寫了封信，告訴各個國家：『以前下令行善，既然沒有利益和效果，白白地勞苦，修習沒有益處的事情；從今以後，聽任民眾隨心所欲，做十惡的事情，不要再有所顧忌。』各位國王得到信，奇怪這道奇怪的詔令，為什麼會違背常理，勸人作惡？各自派遣親信，再次詢問原因。國王聽到這話，驚訝地說：『我沒有這樣的命令，為什麼會這樣？』立即下令準備車駕，親自前往各個國家，親自會見臣民，宣佈改變這種不正常的教化。魔在路邊，化作一個人，身處大火之中，火焰熊熊燃燒，在其中哭叫，聲音悲傷悽切。國王立即上前詢問：『你為什麼這樣？』那人告訴國王說：『我因為之前勸人行十善，現在遭受這樣的痛苦，痛得難以忍受。』國王再次回答說：『怎麼會有這樣的事？勸人修善，反而更加受苦。』又問說：『勸人行十善，讓你受苦；之前接受勸告，行十善的人，得到善報了嗎？』回答說：『之前的人得到了善報，只是因為教導他人，自己才獨自遭受這樣的痛苦。』國王聽了高興地回答說：『只要之前的人得到善福，我甘心受苦，不以此為恨。』魔聽到這話，立即隱身而去。國王走遍各個國家，宣揚十善的實行，人民都順從教化，謹慎自己的身口意，正當的教化普遍傳播，一切都敬佩崇拜。國王的德行隆盛，吉祥的徵兆降臨，金輪首先出現，七寶都聚集而來，遊歷教化四方，引導行善為要務。像這樣的大王！想要知道那時施陀尼彌王是誰，現在我的父親凈飯王就是。那時的母親，現在我的母親摩訶摩耶就是。那位惠光王用十善教化民眾的，就是現在的我。我因為前世自己實行十善，又勸導民眾實行十善，所以今天才得到這足下千輻相輪的相貌。 現代漢語譯本：『現在說不肯，要推讓給誰呢？』太子回答說：『世人行惡，必定不肯順從，如果加以刑罰，我的罪過也不少；如果能夠帶領民眾普遍實行十善，我才能夠勝任接受國家大事。』各位大臣說：『好！只希望您登上王位，十善的道理，應當下令推行。』太子當時，隨即登上王位，告訴人民，普遍實行十善，一切都恭敬順從，改變心意和行為。魔王嫉妒，想要破壞王的教化，秘密寫了封信，告訴各個國家：『以前下令行善，既然沒有利益和效果，白白地勞苦，修習沒有益處的事情；從今以後，聽任民眾隨心所欲，做十惡的事情，不要再有所顧忌。』各位國王得到信，奇怪這道奇怪的詔令，為什麼會違背常理，勸人作惡？各自派遣親信，再次詢問原因。國王聽到這話，驚訝地說：『我沒有這樣的命令，為什麼會這樣？』立即下令準備車駕，親自前往各個國家，親自會見臣民，宣佈改變這種不正常的教化。魔在路邊，化作一個人，身處大火之中，火焰熊熊燃燒，在其中哭叫，聲音悲傷悽切。國王立即上前詢問：『你為什麼這樣？』那人告訴國王說：『我因為之前勸人行十善，現在遭受這樣的痛苦，痛得難以忍受。』國王再次回答說：『怎麼會有這樣的事？勸人修善，反而更加受苦。』又問說：『勸人行十善，讓你受苦；之前接受勸告，行十善的人，得到善報了嗎？』回答說：『之前的人得到了善報，只是因為教導他人，自己才獨自遭受這樣的痛苦。』國王聽了高興地回答說：『只要之前的人得到善福，我甘心受苦，不以此為恨。』魔聽到這話，立即隱身而去。國王走遍各個國家，宣揚十善的實行，人民都順從教化，謹慎自己的身口意，正當的教化普遍傳播，一切都敬佩崇拜。國王的德行隆盛，吉祥的徵兆降臨，金輪首先出現，七寶都聚集而來，遊歷教化四方，引導行善為要務。像這樣的大王！想要知道那時施陀尼彌王是誰，現在我的父親凈飯王就是。那時的母親，現在我的母親摩訶摩耶就是。那位惠光王用十善教化民眾的，就是現在的我。我因為前世自己實行十善，又勸導民眾實行十善，所以今天才得到這足下千輻相輪的相貌。

English version: 'Now you say you are unwilling, to whom should it be deferred?' The Crown Prince replied, 'People in the world do evil, they will certainly not obey. If punishments are imposed, my guilt will not be small. If I can lead the people to universally practice the ten virtues, then I will be fit to accept the affairs of the state.' The ministers said, 'Good! We only wish that you ascend the throne. The principles of the ten virtues should be ordered to be implemented.' At that time, the Crown Prince immediately ascended the throne, told the people to universally practice the ten virtues, and everyone respectfully obeyed, changing their minds and actions. The demon king was jealous and wanted to destroy the king's teachings. He secretly wrote a letter and told the various countries, 'The previous order to do good has no benefit or effect, it is just a waste of effort, practicing useless things. From now on, let the people do as they please, do the ten evils, and do not hesitate.' The various kings received the letter and were surprised by this strange decree. Why would it go against reason and encourage people to do evil? They each sent trusted messengers to inquire about the reason. The king heard this and said in surprise, 'I have no such order, why would this be?' He immediately ordered the preparation of carriages and personally went to the various countries, personally met with the ministers and people, and announced the change of this abnormal teaching. The demon, by the side of the road, transformed into a person, his body in a great fire, the flames burning fiercely, crying out in it, his voice sad and mournful. The king immediately went forward and asked, 'Why are you like this?' The person told the king, 'Because I previously encouraged people to practice the ten virtues, I am now suffering such pain, it is unbearable.' The king replied again, 'How can this be? Encouraging people to cultivate goodness, instead, they suffer more.' He also asked, 'Encouraging people to practice the ten virtues, caused you to suffer; did those who accepted the advice and practiced the ten virtues before, receive good rewards?' He replied, 'The previous people received good rewards, but because I taught others, I alone suffer this pain.' The king heard this and happily replied, 'As long as the previous people receive good fortune, I am willing to suffer, and I will not hold it as a grudge.' The demon heard this and immediately disappeared. The king traveled to all the countries, proclaiming the practice of the ten virtues. The people all obeyed the teachings, were careful in their body, speech, and mind. The righteous teachings spread everywhere, and everyone admired and respected them. The king's virtue was prosperous, auspicious omens descended, the golden wheel appeared first, and the seven treasures all gathered. He traveled and taught in all directions, guiding people to do good as the main task. Such a great king! If you want to know who King Shidhanimi was at that time, it is now my father, King Suddhodana. The mother at that time is now my mother, Mahamaya. That King Huiguang who taught the people with the ten virtues is now me. Because in my previous life I practiced the ten virtues myself, and also encouraged the people to practice the ten virtues, that is why today I have this thousand-spoked wheel mark on my feet. English version: 'Now you say you are unwilling, to whom should it be deferred?' The Crown Prince replied, 'People in the world do evil, they will certainly not obey. If punishments are imposed, my guilt will not be small. If I can lead the people to universally practice the ten virtues, then I will be fit to accept the affairs of the state.' The ministers said, 'Good! We only wish that you ascend the throne. The principles of the ten virtues should be ordered to be implemented.' At that time, the Crown Prince immediately ascended the throne, told the people to universally practice the ten virtues, and everyone respectfully obeyed, changing their minds and actions. The demon king was jealous and wanted to destroy the king's teachings. He secretly wrote a letter and told the various countries, 'The previous order to do good has no benefit or effect, it is just a waste of effort, practicing useless things. From now on, let the people do as they please, do the ten evils, and do not hesitate.' The various kings received the letter and were surprised by this strange decree. Why would it go against reason and encourage people to do evil? They each sent trusted messengers to inquire about the reason. The king heard this and said in surprise, 'I have no such order, why would this be?' He immediately ordered the preparation of carriages and personally went to the various countries, personally met with the ministers and people, and announced the change of this abnormal teaching. The demon, by the side of the road, transformed into a person, his body in a great fire, the flames burning fiercely, crying out in it, his voice sad and mournful. The king immediately went forward and asked, 'Why are you like this?' The person told the king, 'Because I previously encouraged people to practice the ten virtues, I am now suffering such pain, it is unbearable.' The king replied again, 'How can this be? Encouraging people to cultivate goodness, instead, they suffer more.' He also asked, 'Encouraging people to practice the ten virtues, caused you to suffer; did those who accepted the advice and practiced the ten virtues before, receive good rewards?' He replied, 'The previous people received good rewards, but because I taught others, I alone suffer this pain.' The king heard this and happily replied, 'As long as the previous people receive good fortune, I am willing to suffer, and I will not hold it as a grudge.' The demon heard this and immediately disappeared. The king traveled to all the countries, proclaiming the practice of the ten virtues. The people all obeyed the teachings, were careful in their body, speech, and mind. The righteous teachings spread everywhere, and everyone admired and respected them. The king's virtue was prosperous, auspicious omens descended, the golden wheel appeared first, and the seven treasures all gathered. He traveled and taught in all directions, guiding people to do good as the main task. Such a great king! If you want to know who King Shidhanimi was at that time, it is now my father, King Suddhodana. The mother at that time is now my mother, Mahamaya. That King Huiguang who taught the people with the ten virtues is now me. Because in my previous life I practiced the ten virtues myself, and also encouraged the people to practice the ten virtues, that is why today I have this thousand-spoked wheel mark on my feet.

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。」

時洴沙王，復白佛言：「六師群迷，不自度量，貪著利養，生嫉妒心，求與世尊捔試神力，言佛作一，我當作二。佛現神變，妙難思議，六師窮縮，乃無一術，慚形愧影，投水而死，徒類散解，自遺殃患。念其迷惑，何劇之甚？」

佛告大王：「不但今日，六師之徒，諍名利故，求與我決，自喪失眾；過去世時，亦共我諍，我亦傷彼，奪其人眾。」

王即長跪，尋白佛言：「不審，世尊！過去世時，與六師斗奪其徒眾，其事云何？愿具說示。」

佛告王曰：「善著心聽。乃往過去無數無量阿僧祇劫，此閻浮提，有一國王，名摩訶賒仇利，領五百小國王，有五百夫人，無有太子可以繼嗣。王自念言：『吾年轉大，無有一子以續國位，若其一旦崩亡之後，諸王臣民，不相承受，便當興兵抂害民命，國將亂矣，何苦之劇。』念是事已，心沒憂海。時天帝釋，遙知王憂，即從天下，化作一醫，來詣王所，問王憂意；王即如事，宣示語醫。化醫白王：『莫復憂慮！我當爲王，往入雪山，采合衆藥，與夫人服，服藥之後，皆當有娠。』王聞是語，差用釋憂，即語醫言：『能爾者善。』是時化醫，即往雪山，取諸藥草，擔還王宮，以乳煎之，與大夫人。夫人嫌臭，情又不信，化醫歸天，后不肯服；余小夫人，盡共分服，服未經久，尋覺有娠。各以情事白大夫人。夫人聞已，情乃憂悔，即問：『所服有餘殘不？』答言：『已盡。』復問：『前草今者在不？』答言：『猶在

那時，洴沙王再次對佛說：『六師這些人都迷惑不悟，不能自量，貪圖名利供養，心生嫉妒，想要和世尊較量神通，說佛能做一，他們能做二。佛顯現神通變化，玄妙不可思議，六師窮途末路，沒有一點辦法，慚愧得無地自容，投水而死，他們的徒眾也四散解體，自遺禍患。想到他們如此迷惑，真是太可悲了！』 佛告訴大王：『不只是今天，六師這些人爲了爭奪名利，想要和我決勝負，最終自取滅亡；過去世時，他們也曾和我爭鬥，我也曾讓他們受挫，奪走他們的徒眾。』 國王立刻長跪，接著問佛：『不知世尊，過去世時，您和六師爭鬥，奪走他們的徒眾，事情是怎樣的？希望您能詳細說說。』 佛告訴國王說：『仔細聽好。在過去無量無數阿僧祇劫之前，這個閻浮提，有一位國王，名叫摩訶賒仇利，統領著五百個小國，有五百位夫人，卻沒有太子可以繼承王位。國王自己想：『我年紀越來越大，沒有一個兒子來繼承王位，如果我一旦駕崩，各諸侯大臣，不能互相接受，就會興兵作亂，殘害百姓，國家就要大亂了，這是多麼痛苦的事情啊。』想到這裡，心中充滿了憂愁。當時天帝釋，遙知國王的憂愁，就從天上下來，化作一位醫生，來到國王那裡，詢問國王憂愁的原因；國王就把事情的經過，告訴了醫生。化身醫生對國王說：『不要再憂愁了！我將為大王，前往雪山，採集各種藥材，給夫人們服用，服藥之後，都會懷孕。』國王聽了這話，稍微解除了憂愁，就對醫生說：『如果能這樣，那就太好了。』這時化身醫生，就前往雪山，取來各種藥草，擔回王宮，用牛奶煎煮，給大夫人服用。大夫人嫌藥臭，又不相信，化身醫生就回天上了，大夫人後來不肯服藥；其餘的小夫人，都分著服用了，服用不久，就都感覺懷孕了。她們各自把情況告訴了大夫人。大夫人聽了，心中後悔，就問：『所服的藥還有剩餘嗎？』回答說：『已經沒有了。』又問：『之前的藥草現在還在嗎？』回答說：『還在。』

At that time, King Bingsha again said to the Buddha, 'The six teachers are all deluded and cannot measure themselves. They are greedy for profit and offerings, harbor jealousy, and seek to compete with the World Honored One in supernatural powers, saying that if the Buddha can do one, they can do two. The Buddha manifests miraculous transformations, which are profound and inconceivable. The six teachers are at their wit's end, without any means. They are so ashamed that they have nowhere to hide, and they throw themselves into the water to die. Their followers are scattered and disintegrated, bringing calamity upon themselves. Thinking of their delusion, how pitiful it is!' The Buddha told the great king, 'It is not only today that the followers of the six teachers, for the sake of contending for fame and profit, seek to compete with me and ultimately destroy themselves. In past lives, they also contended with me, and I also caused them to suffer setbacks and took away their followers.' The king immediately knelt down and asked the Buddha, 'I do not know, World Honored One, how you contended with the six teachers in past lives and took away their followers. I hope you can explain it in detail.' The Buddha told the king, 'Listen carefully. In the past, countless asamkhya kalpas ago, in this Jambudvipa, there was a king named Mahasachuli, who ruled five hundred small kingdoms. He had five hundred consorts, but no crown prince to succeed the throne. The king thought to himself, 'I am getting older, and I have no son to inherit the throne. If I were to die suddenly, the various vassal lords and ministers would not accept each other, and they would raise troops to cause chaos and harm the people. The country would be in great turmoil. How painful that would be!' Thinking of this, his heart was filled with sorrow. At that time, the Lord Sakra, knowing the king's sorrow from afar, descended from the heavens, transformed into a physician, and came to the king's place, asking the king the reason for his sorrow. The king told the physician the whole story. The transformed physician said to the king, 'Do not worry anymore! I will go to the Himalayas for the king, collect various medicinal herbs, and give them to the consorts to take. After taking the medicine, they will all become pregnant.' The king, hearing this, was somewhat relieved of his sorrow and said to the physician, 'If you can do that, it would be wonderful.' At that time, the transformed physician went to the Himalayas, collected various medicinal herbs, carried them back to the palace, boiled them with milk, and gave them to the chief consort. The chief consort disliked the smell of the medicine and did not believe in it. The transformed physician returned to the heavens, and the chief consort later refused to take the medicine. The other consorts all divided and took the medicine. Soon after taking it, they all felt pregnant. They each told the chief consort about their situation. The chief consort, upon hearing this, felt regret and asked, 'Is there any medicine left?' They replied, 'There is none left.' She then asked, 'Are the previous herbs still there?' They replied, 'They are still there.'

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。』尋敕取乳，更用重煎，持與夫人，夫人便服；服之數日，亦覺有娠。諸小夫人，月滿各生，皆是男兒，端政殊異。王見諸子，歡喜踴躍，悒遲念想于大夫人。夫人月滿，亦生一男，面貌極醜，形如株杌，父母見之，情不歡喜，因共號之為多羅睺施，晉言株杌，敕令養育。年漸長大，其餘諸兄，皆已納娶，唯有株杌，不以在意。後會邊國，興兵入界，五百王子，領兵往拒，始戰軍敗，退來趣城。株杌王子，問諸兄言：『何以退走如恐怖狀？』兄輩語言：『往斗不利，他軍見逐，是以走退。』株杌言曰：『如斯軍賊，敢見侵倰，取我先祖天寺之中大弓貝來，我欲往擊。』其先祖是轉輪王，即遣多人，往取舁來，而授與之。取弓舒張，弓聲如雷，彈弓之音，聞四十里，持弓捉貝，便獨往擊。到先吹貝，聲如霹靂，彼軍聞聲，驚怖散走，敵退乃還。父王異遇，爾乃愛待，深思方便，欲為婚娶。

「時一國王，名律師跋蹉，聞其有女，端政絕世，王即遣使，往告求婚，指其一兄貌狀示之，言為此兒，求索卿女。使奉教到，具騰王辭，律師跋蹉，即許為婚。使還白王，王大歡喜，尋遣車馬，往迎將來，自敕株杌：『莫晝見婦，自今以後，常以日暮，乃見交會。』時諸子婦，后共談語，各嘆其夫種種才德。時株杌婦亦嘆夫言：『我夫猛健力士之力，身又細軟，甚可敬愛。』余婦語曰：『汝不須言，汝夫狀貌，正似株杌，若汝晝見，足使汝驚

於是下令取來乳汁，再次用重火煎煮，拿給大夫人，夫人便服用了；服用數日後，也感覺有了身孕。其他小夫人們，都到了足月各自生產，生的都是男孩，相貌端正，非常出衆。國王見到這些兒子，歡喜雀躍，但心中仍舊惦念著大夫人。大夫人足月后，也生了一個男孩，但面貌極其醜陋，形狀像個樹樁，父母見到他，心中不喜，於是共同稱他為多羅睺施，晉語的意思是樹樁，下令讓人撫養他。隨著年齡漸長，其他的哥哥們都已娶妻成家，只有樹樁，不被放在心上。後來邊境國家，發兵入侵，五百位王子，領兵前去抵抗，開始交戰就戰敗了，退回城中。樹樁王子，問他的哥哥們說：『為什麼退走得如此驚慌？』哥哥們說：『前去作戰不利，被敵軍追趕，所以才退了回來。』樹樁說：『這樣的賊寇，竟敢來侵犯，把我們先祖天寺中的大弓貝拿來，我要前去迎擊。』他的先祖是轉輪王，於是派了許多人，前去取來抬給他。他接過弓，拉開弓弦，弓聲如雷，彈弓的聲音，傳到四十里外，他拿著弓和貝，就獨自前去迎擊。到了之後先吹響貝，聲音如霹靂，敵軍聽到聲音，驚恐地四散逃走，敵軍退去後他才返回。父王對他另眼相看，這才開始喜愛他，並深思熟慮，想為他娶妻。 當時有一個國王，名叫律師跋蹉，聽說他有一個女兒，相貌絕世，國王就派使者，前去求婚，指著他一個哥哥的相貌給使者看，說要為這個兒子，求娶您的女兒。使者奉命到達，轉達了國王的意思，律師跋蹉，就答應了這門婚事。使者返回稟告國王，國王非常高興，立刻派車馬，前去迎娶新娘，並親自告誡樹樁：『不要在白天見你的妻子，從今以後，要等到日暮，才能相見交合。』當時其他兒媳婦，後來在一起談話，各自稱讚自己的丈夫各種才德。這時樹樁的妻子也稱讚自己的丈夫說：『我的丈夫勇猛健壯，力大無比，身體又細嫩柔軟，非常值得敬愛。』其他兒媳婦說：『你不用說了，你丈夫的相貌，就像個樹樁，如果你白天見到他，足以讓你驚恐。』

Then, an order was given to fetch milk, which was then boiled again over high heat and given to the Great Lady, who then consumed it. After several days of consumption, she also felt pregnant. The other minor ladies, each at full term, gave birth to sons, all of whom were handsome and exceptionally outstanding. The king, upon seeing these sons, was overjoyed, yet he still held the Great Lady in his thoughts. When the Great Lady reached full term, she also gave birth to a son, but his face was extremely ugly, and his form resembled a tree stump. His parents, upon seeing him, were displeased, and they jointly named him 'Taro Hou Shi,' which in the Jin language means 'tree stump,' and ordered that he be raised. As he grew older, his other brothers had all married, but the 'tree stump' was not given any attention. Later, a neighboring country sent troops to invade, and the five hundred princes led troops to resist. They were defeated in the initial battle and retreated back to the city. The 'tree stump' prince asked his brothers, 'Why are you retreating in such a panic?' His brothers replied, 'We were defeated in battle and were chased by the enemy, so we retreated.' The 'tree stump' said, 'Such bandits dare to invade! Bring me the great bow and conch from our ancestral temple; I will go and strike them.' His ancestor was a Chakravartin king, so many people were sent to fetch and carry it to him. He took the bow, drew it, and the sound of the bow was like thunder. The sound of the bowstring traveled forty miles. Holding the bow and conch, he went alone to strike the enemy. Upon arriving, he first blew the conch, and the sound was like a thunderclap. The enemy troops, hearing the sound, scattered in fear. After the enemy retreated, he returned. The father king treated him differently, and then began to love him, and pondered how to arrange a marriage for him. At that time, there was a king named Lawyer Ba Cuo, who heard that he had a daughter of unparalleled beauty. The king then sent an envoy to propose marriage, pointing to the appearance of one of his brothers to show the envoy, saying that he wanted to marry your daughter for this son. The envoy, upon receiving the order, arrived and conveyed the king's message. Lawyer Ba Cuo then agreed to the marriage. The envoy returned to report to the king, who was very happy. He immediately sent carriages and horses to welcome the bride, and personally instructed the 'tree stump': 'Do not see your wife during the day. From now on, you may only meet and unite with her at dusk.' At that time, the other daughters-in-law later talked together, each praising their husbands' various talents and virtues. At this time, the 'tree stump's' wife also praised her husband, saying, 'My husband is brave and strong, with immense power, and his body is delicate and soft, making him very worthy of love.' The other daughters-in-law said, 'You don't need to say that. Your husband's appearance is just like a tree stump. If you see him during the day, it would be enough to frighten you.'

---

。』株杌婦聞，憶之在心，豫掩一燈，藏著屏處，伺夫臥訖，發燈來看，見其形體，甚用恐怖，即夜嚴駕，還至本國。天明乃覺，甚用悒戚，捉弓持貝，尋跡逐往，到其國中，依一臣住。

「后六國王，聞律師跋蹉有絕妙之女，各貪慾得，興兵集眾，競共來索。時律師跋蹉，甚用憒惱，令諸群臣博議其事：『正欲與一，其餘則恨；作何方便，卻此兇敵？』有一臣言：『當分此女，用作六分，一軍與一，其意可息。』或有臣言：『且出重募，有能卻軍，以女妻之，分國共治，重加賞賜。』王即然之，便行宣募。時多羅睺施即持弓貝，出城趣賊，吹貝叩弓，六軍驚駭，怖不能動，即入軍中，斬六王首，奪取冠飾，攝錄其眾。律師跋蹉，甚用歡喜，以女貢之，奉為大王，領攝七國，一切軍兵，將諸士眾，與婦還國。父王聞來，往出界迎，見子所領軍眾極盛，以國讓子，勸作大王。其子不肯，云父猶在，理不應爾。

「還到宮中，窮責其婦：『汝前何以夜棄我亡？』其婦答言：『君身極醜，初見驚怖，謂非是人。』多羅睺施，捉鏡自照，乃見身首，熟似株杌，患厭其身，自不喜見，便至林間，乃欲自殺。帝釋遙知，即下到邊，問所由緣。慰喻其意，與一寶珠，而告之言：『常以此珠，著汝頂上，可得殊異如我端政。』尋喜奉受，安其頂上，覺身倍異。還至宮中，自取弓貝，欲至外戲。婦見不識，尋語之曰：『汝是何人？莫觸此物，我夫若來，儻相傷損。』尋語婦言：『我是汝夫

『株杌婦』聽聞此事，牢記在心，便預先掩滅一盞燈，藏在屏風後面，等丈夫睡熟后，再點燈來看，看到他的形體，非常恐懼，當夜就收拾行裝，返回了自己的國家。天亮后才醒悟過來，非常憂愁，於是拿著弓和貝，循著軌跡追趕過去，到了他的國家，依附在一個大臣那裡住下。 後來六個國王，聽說律師跋蹉有一個絕妙的女兒，都貪圖想要得到，於是興兵集結軍隊，爭相前來索要。當時律師跋蹉非常煩惱，讓各位大臣商議此事：『如果只給一個，其餘的就會怨恨；用什麼辦法，才能退卻這些兇惡的敵人？』有一個大臣說：『應當把這個女兒分成六份，一軍給一份，他們的意圖就可以平息。』有的臣子說：『不如發出重金招募，有能退兵的，就把女兒嫁給他，分給他國家共同治理，再重重賞賜。』國王認為可行，就發佈了招募令。當時多羅睺施拿著弓和貝，出城迎戰賊寇，吹響貝，敲擊弓，六軍驚駭，嚇得動彈不得，他隨即進入軍中，斬下六個國王的首級，奪取他們的冠飾，收編了他們的軍隊。律師跋蹉非常高興，把女兒獻給他，奉他為大王，統領七個國家，所有的軍隊，帶著將士和妻子返回國家。他的父王聽說他來了，到邊界迎接，看到兒子所率領的軍隊非常強盛，就想把國家讓給兒子，勸他做大王。他的兒子不肯，說父親還在，道理上不應該這樣。 回到宮中，他嚴厲地責問他的妻子：『你之前為什麼夜裡拋棄我逃走？』他的妻子回答說：『你的身體太醜陋了，初次見到時非常驚恐，以為你不是人。』多羅睺施拿起鏡子自己照看，才看到自己的頭和身體，很像樹樁，厭惡自己的身體，自己也不喜歡看，就到了樹林里，想要自殺。帝釋在遠處知道此事，就下到他身邊，詢問他緣由。安慰他的心意，給他一顆寶珠，並告訴他說：『常常把這顆珠子戴在你的頭頂上，就可以變得像我一樣端正美好。』他立刻高興地接受了，戴在頭頂上，感覺身體變得更加不同。回到宮中，自己拿起弓和貝，想要到外面玩耍。他的妻子看到他不認識，就問他說：『你是誰？不要碰這些東西，我丈夫如果來了，恐怕會傷害你。』他隨即告訴妻子說：『我就是你的丈夫。』

The 『Stump Woman』 heard of this, kept it in her heart, and preemptively extinguished a lamp, hiding behind a screen. After her husband fell asleep, she lit the lamp to look at him. Seeing his form, she was greatly terrified. That very night, she packed her things and returned to her own country. When she woke up at dawn, she was very distressed. So, she took her bow and conch shell, followed the tracks, and went to his country, where she stayed with a minister. Later, six kings heard that the lawyer Vatsa had a marvelous daughter, and they all coveted her. They raised troops and gathered armies, vying to demand her. At that time, the lawyer Vatsa was very troubled and asked his ministers to discuss the matter: 『If we give her to only one, the others will resent it; what method can we use to repel these fierce enemies?』 One minister said: 『We should divide this daughter into six parts, giving one part to each army, and their intentions can be appeased.』 Another minister said: 『It would be better to issue a large reward, and whoever can repel the army, we will marry the daughter to him, share the country with him, and give him great rewards.』 The king thought it was feasible and issued a recruitment order. At that time, Tarahoja took his bow and conch shell, went out of the city to meet the bandits, blew the conch shell, and struck the bow. The six armies were shocked and terrified, unable to move. He then entered the army, beheaded the six kings, seized their crowns, and incorporated their troops. The lawyer Vatsa was very happy, offered his daughter to him, and honored him as the great king, ruling over seven countries. He led all the troops and his wife back to his country. His father, hearing that he was coming, went to the border to greet him. Seeing that the army led by his son was very powerful, he wanted to give the country to his son and urged him to be the great king. His son refused, saying that his father was still alive, and it was not right to do so. Returning to the palace, he sternly questioned his wife: 『Why did you abandon me and flee in the night?』 His wife replied: 『Your body was too ugly. When I first saw you, I was very frightened, thinking you were not human.』 Tarahoja took a mirror to look at himself and saw that his head and body looked very much like a tree stump. He loathed his body and did not like to look at it. He went to the forest, wanting to kill himself. Emperor Sakra, knowing this from afar, descended to his side and asked him the reason. He comforted him and gave him a precious pearl, telling him: 『Always wear this pearl on your head, and you can become as handsome and dignified as I am.』 He immediately accepted it happily, put it on his head, and felt that his body had become even more different. Returning to the palace, he took his bow and conch shell, wanting to go outside to play. His wife saw him and did not recognize him, so she asked him: 『Who are you? Do not touch these things. If my husband comes, he might hurt you.』 He then told his wife: 『I am your husband.』

---

。』婦殊不信，而語之言：『我夫極醜，汝形端正。汝是何人，說是我夫？』夫即卻珠，還示故形。婦乃驚喜，云何乃爾？夫即具悉，說得珠意。婦自是后，敬愛其夫，株杌之名，從是滅除，便更稱之，名須陀羅扇。

「后自生念：『當率兵眾更起宮城。』即出觀行平博之處，敕諸人眾：『是中可作。』有四龍王，人形來問：『欲作城者，為用何物？』須陀羅扇言：『當用土作。』龍復白言：『何不用寶。』答言：『城大，那得多寶？』龍復白言：『我當相與。』尋化四邊，作四大泉，而語之言：『用東泉水，而作塹者，便成琉璃；用南泉水，而作塹者，可成為金；用西泉水，而作塹者，可成為銀；用北泉水，而作塹者，可成頗梨。』尋時敕作，如語成寶，便令作城，方四百里。復敕作宮，方四十里，宮城街陌，樓觀舍宅，樹林浴池，悉是四寶嚴凈顯妙，略如天上。宮城既竟，七寶來應，總攝四域，化民修善。

「如是大王！欲知爾時摩訶釋仇梨者，今現我父凈飯王是。爾時母者，今現我母摩訶摩耶是。彼多羅睺施丑王子者，今我身是。彼時婦者，今瞿夷是。彼婦翁者，今摩訶迦葉是。彼六國王欲以兵力逼求女者，今六師是。于彼世時，與我諍色，我傷害彼，奪取兵眾，乃至今日，嫉名利故，求與我試，無術稱心，投水而死，我攝徒類九億人眾，為我弟子。」

時洴沙王，復白佛言：「多羅睺施，本作何行，福德力強，形如是醜？」

佛復告王：「皆有因緣

『婦人完全不相信，對他說：『我的丈夫極其醜陋，你的容貌端正。你是什麼人，竟說是我的丈夫？』丈夫隨即取下寶珠，恢復了原來的樣子。婦人這才又驚又喜，問這是怎麼回事？丈夫便把事情的來龍去脈，以及得到寶珠的緣由都告訴了她。婦人從此以後，對丈夫敬愛有加，『株杌』這個稱呼也從此消失，便改稱他為須陀羅扇。 後來，須陀羅扇自己又產生了一個念頭：『應當率領軍隊重新建造宮城。』於是他出來視察適合建城的地方，命令眾人說：『這裡可以建造。』這時有四位龍王，化成人形來問：『想要建造城池，打算用什麼材料？』須陀羅扇說：『打算用土來建造。』龍王又問：『為什麼不用寶物呢？』須陀羅扇回答說：『城池很大，哪裡能得到那麼多的寶物？』龍王又說：『我願意幫助你。』隨即在四方化出四個大泉，並告訴他說：『用東邊的泉水來挖護城河，就能變成琉璃；用南邊的泉水來挖護城河，就能變成黃金；用西邊的泉水來挖護城河，就能變成白銀；用北邊的泉水來挖護城河，就能變成水晶。』須陀羅扇立刻下令開工，果然如龍王所說，都變成了寶物，於是便開始建造城池，方圓四百里。他又下令建造宮殿，方圓四十里，宮城街道，樓閣房屋，樹林浴池，全部都是用四寶裝飾，莊嚴而又精美，簡直如同天宮一般。宮城建成后，七寶也應運而生，統攝四方，教化百姓行善。 『大王啊！想知道當時的摩訶釋仇梨是誰嗎？就是現在的我的父親凈飯王。當時的母親是誰呢？就是現在的我的母親摩訶摩耶。那個多羅睺施醜陋的王子，就是現在的我。當時的妻子是誰呢？就是現在的瞿夷。當時的岳父是誰呢？就是現在的大迦葉。那六個國王想要用武力逼迫求娶我妻子的，就是現在的六師。在那個時候，他們與我爭奪美色，我傷害了他們，奪取了他們的軍隊，直到今天，他們因為嫉妒名利，想要與我較量，卻無計可施，最終投水而死，我收攝的徒眾有九億人，都成了我的弟子。』 這時，洴沙王又對佛說：『多羅睺施前世做了什麼，福德力量如此強大，卻長得如此醜陋？』 佛又告訴國王：『這都是有因緣的』

'The woman absolutely did not believe it, and said to him: 'My husband is extremely ugly, and you have a handsome appearance. Who are you, to say that you are my husband?' The husband then removed the pearl, and showed his original form. The woman was then surprised and delighted, and asked how this could be? The husband then explained everything, and told her how he had obtained the pearl. From then on, the woman respected and loved her husband, and the name 'stump' was no more, and she changed his name to Sudarshana. Later, Sudarshana himself had another thought: 'I should lead the army to rebuild the palace city.' So he went out to inspect a suitable place to build the city, and ordered the people: 'This is a good place to build.' At this time, four Dragon Kings, transformed into human form, came and asked: 'What materials do you plan to use to build the city?' Sudarshana said: 'I plan to use earth to build it.' The Dragon Kings then asked: 'Why not use treasures?' Sudarshana replied: 'The city is very large, where can I get so many treasures?' The Dragon Kings then said: 'I am willing to help you.' Immediately, they transformed four large springs in the four directions, and told him: 'If you use the water from the eastern spring to dig the moat, it will become crystal; if you use the water from the southern spring to dig the moat, it will become gold; if you use the water from the western spring to dig the moat, it will become silver; if you use the water from the northern spring to dig the moat, it will become beryl.' Sudarshana immediately ordered the work to begin, and as the Dragon Kings had said, they all turned into treasures, and so they began to build the city, which was four hundred miles square. He also ordered the construction of the palace, which was forty miles square, the palace city streets, pavilions, houses, forests, and bathing pools, all decorated with four treasures, solemn and exquisite, just like a heavenly palace. After the palace city was completed, seven treasures also appeared, governing the four directions, and teaching the people to do good. 'Great King! Do you want to know who the Mahashakya was at that time? It is my father, King Suddhodana, now. Who was the mother at that time? It is my mother, Mahamaya, now. That ugly prince, Tarahus, is me now. Who was the wife at that time? It is Gopa now. Who was the father-in-law at that time? It is Mahakasyapa now. Those six kings who wanted to use force to force me to marry my wife are the six heretics now. At that time, they competed with me for beauty, I hurt them, and took their army, and until today, because of jealousy of fame and fortune, they wanted to compete with me, but they had no way to do so, and finally they drowned themselves, and I have gathered nine hundred million disciples, who have all become my disciples.' At this time, King Bimbisara again said to the Buddha: 'What did Tarahus do in his previous life, that his blessings and power are so strong, but he is so ugly?' The Buddha again told the king: 'This is all due to causes and conditions.'

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。乃往過去無量難計阿僧祇劫，此閻浮提，有一大國，名波羅㮈，國有仙山，名曰律師。時仙山中，有一辟支佛，身有風患，當須服油，至油師家，從其乞索。油師瞋恚，逆呵責之：『頭如株杌，手腳如軸，不肯生活候伺他家，不規錢買，但欲唐得。』雖瞋呵責，然與油滓。辟支佛心甚敬仰，受已適復擔去。其油師婦，從外而來，見辟支佛，心甚敬仰，問言：『快士！從何而來？持此油滓，用作何等？』時辟支佛如實語之。婦便恨恨，還喚將來，即取其缽與滿缽油，怨責夫言：『汝實不是，云何乃以油滓與之？念還懺悔，除汝口過。』油師心悔，粗還辭謝，夫婦同心，白辟支佛：『若使須油，日日來取。』后辟支佛，數返取油，感其恩力，于油師前，現神足力，飛昇虛空，身出水火，分合身體，種種現變。油師夫婦，見其神變，倍用歡喜，甚增敬仰，夫見是已，便語婦言：『汝所施油，當共同福受果報時，共為夫妻。』婦語夫言：『汝興惡言，向于快士，方施油滓，無有凈心，所生之處，當極醜惡，云何共汝作夫婦耶？』夫復答言：『我常辛苦，積聚油具，云何獨施，不與我共？終不聽汝要作夫婦。』妻復言曰：『若為汝妻，見汝形丑夜棄汝亡。』夫答之言：『正使汝亡，我當逐汝，要得乃止。』夫妻語竟，向辟支佛，身心自歸，款誠悔過。時辟支佛語油師夫妻：『緣汝施油，我病得差。今汝夫妻，欲求何愿？恣汝所求，悉當令得

很久很久以前，在無量無數的阿僧祇劫之前，在這個閻浮提世界，有一個大國叫做波羅㮈。這個國家有一座仙山，名叫律師山。當時，律師山中有一位辟支佛，他身患風疾，需要服用油。於是，他來到一家油坊，向油坊主人乞討油。油坊主人很生氣，呵斥他說：『你的頭就像樹樁，手腳像車軸，不肯自己勞動謀生，卻想不花錢就得到東西。』雖然他生氣地呵斥，但還是給了辟支佛一些油渣。辟支佛心中非常敬仰他，接過油渣就離開了。油坊主人的妻子從外面回來，看到辟支佛，心中非常敬仰，就問：『尊者！您從哪裡來？拿著這些油渣，是用來做什麼的？』辟支佛如實地告訴了她。妻子聽后非常懊悔，立刻叫回辟支佛，拿來缽盛滿油給他，並責怪丈夫說：『你真是太過分了，怎麼能給他油渣呢？你應該懺悔，消除你的口業。』油坊主人心中後悔，勉強地道歉。夫妻倆同心同德，對辟支佛說：『如果需要油，您可以每天都來取。』後來，辟支佛多次來取油，爲了報答他們的恩情，就在油坊主人面前顯現神足通，飛昇到空中，身上發出水火，身體分合，變化無窮。油坊夫婦看到這種神變，更加歡喜，更加敬仰。丈夫看到后，就對妻子說：『你施捨的油，當我們共同享受福報的時候，我們還要做夫妻。』妻子對丈夫說：『你說了惡語，對尊者不敬，還施捨油渣，沒有清凈心，你所投生的地方，一定會非常醜陋，怎麼能和你做夫妻呢？』丈夫又回答說：『我辛辛苦苦，積攢油具，怎麼能讓你獨自施捨，不和我一起呢？我絕不答應你不要做夫妻。』妻子又說：『如果我做你的妻子，看到你醜陋的樣子，晚上就會拋棄你逃走。』丈夫回答說：『即使你逃走，我也會追上你，一定要找到你才罷休。』夫妻倆說完話，就向辟支佛身心歸依，誠心懺悔。這時，辟支佛對油坊夫婦說：『因為你們施捨油，我的病才得以痊癒。現在你們夫妻，想要什麼願望？儘管說出來，我都會讓你們得到。』 乃往過去無量難計阿僧祇劫，此閻浮提，有一大國，名波羅㮈，國有仙山，名曰律師。時仙山中，有一辟支佛，身有風患，當須服油，至油師家，從其乞索。油師瞋恚，逆呵責之：『頭如株杌，手腳如軸，不肯生活候伺他家，不規錢買，但欲唐得。』雖瞋呵責，然與油滓。辟支佛心甚敬仰，受已適復擔去。其油師婦，從外而來，見辟支佛，心甚敬仰，問言：『快士！從何而來？持此油滓，用作何等？』時辟支佛如實語之。婦便恨恨，還喚將來，即取其缽與滿缽油，怨責夫言：『汝實不是，云何乃以油滓與之？念還懺悔，除汝口過。』油師心悔，粗還辭謝，夫婦同心，白辟支佛：『若使須油，日日來取。』后辟支佛，數返取油，感其恩力，于油師前，現神足力，飛昇虛空，身出水火，分合身體，種種現變。油師夫婦，見其神變，倍用歡喜，甚增敬仰，夫見是已，便語婦言：『汝所施油，當共同福受果報時，共為夫妻。』婦語夫言：『汝興惡言，向于快士，方施油滓，無有凈心，所生之處，當極醜惡，云何共汝作夫婦耶？』夫復答言：『我常辛苦，積聚油具，云何獨施，不與我共？終不聽汝要作夫婦。』妻復言曰：『若為汝妻，見汝形丑夜棄汝亡。』夫答之言：『正使汝亡，我當逐汝，要得乃止。』夫妻語竟，向辟支佛，身心自歸，款誠悔過。時辟支佛語油師夫妻：『緣汝施油，我病得差。今汝夫妻，欲求何愿？恣汝所求，悉當令得』

Long, long ago, immeasurable and countless kalpas ago, in this Jambudvipa, there was a great country called Varanasi. In this country, there was a sacred mountain called Lawyer Mountain. At that time, in Lawyer Mountain, there was a Pratyekabuddha who suffered from a wind disease and needed to take oil. So, he went to an oil maker's house to beg for oil. The oil maker was very angry and scolded him, saying, 'Your head is like a tree stump, your hands and feet are like axles. You don't want to work for a living, but you want to get things for free.' Although he scolded him angrily, he still gave the Pratyekabuddha some oil dregs. The Pratyekabuddha was very respectful and took the oil dregs and left. The oil maker's wife came back from outside, saw the Pratyekabuddha, and was very respectful. She asked, 'Venerable one! Where did you come from? What are you going to do with these oil dregs?' The Pratyekabuddha told her the truth. The wife was very remorseful and immediately called the Pratyekabuddha back. She took a bowl and filled it with oil for him, and scolded her husband, saying, 'You are really too much. How could you give him oil dregs? You should repent and eliminate your bad karma.' The oil maker was remorseful and reluctantly apologized. The couple, with one heart and mind, said to the Pratyekabuddha, 'If you need oil, you can come and take it every day.' Later, the Pratyekabuddha came to take oil many times. To repay their kindness, he manifested his supernatural powers in front of the oil maker, flying into the sky, emitting water and fire from his body, and dividing and merging his body in various ways. The oil maker and his wife were even more delighted and respectful when they saw these miraculous transformations. The husband, seeing this, said to his wife, 'The oil you gave, when we share the blessings, we will be husband and wife again.' The wife said to her husband, 'You spoke harsh words to the Venerable one, and you gave him oil dregs without a pure heart. Where you are reborn will be very ugly. How can I be your wife?' The husband replied, 'I worked hard to accumulate the oil. How can you give it away alone without me? I will never agree to you not being my wife.' The wife said, 'If I am your wife, I will abandon you and run away at night when I see your ugly appearance.' The husband replied, 'Even if you run away, I will chase after you and find you.' After the couple finished speaking, they took refuge in the Pratyekabuddha with their body and mind and sincerely repented. At that time, the Pratyekabuddha said to the oil maker and his wife, 'Because you gave me oil, my illness was cured. Now, what wishes do you have? Tell me, and I will fulfill them all.' Long ago, immeasurable and countless asamkhya kalpas ago, in this Jambudvipa, there was a great country called Varanasi. In this country, there was a sacred mountain called Lawyer Mountain. At that time, in Lawyer Mountain, there was a Pratyekabuddha who suffered from a wind disease and needed to take oil. So, he went to an oil maker's house to beg for oil. The oil maker was angry and scolded him, saying, 'Your head is like a tree stump, your hands and feet are like axles. You don't want to work for a living, but you want to get things for free.' Although he scolded him angrily, he still gave him some oil dregs. The Pratyekabuddha was very respectful and took the oil dregs and left. The oil maker's wife came back from outside, saw the Pratyekabuddha, and was very respectful. She asked, 'Venerable one! Where did you come from? What are you going to do with these oil dregs?' The Pratyekabuddha told her the truth. The wife was very remorseful and immediately called him back. She took a bowl and filled it with oil for him, and scolded her husband, saying, 'You are really too much. How could you give him oil dregs? You should repent and eliminate your bad karma.' The oil maker was remorseful and reluctantly apologized. The couple, with one heart and mind, said to the Pratyekabuddha, 'If you need oil, you can come and take it every day.' Later, the Pratyekabuddha came to take oil many times. To repay their kindness, he manifested his supernatural powers in front of the oil maker, flying into the sky, emitting water and fire from his body, and dividing and merging his body in various ways. The oil maker and his wife were even more delighted and respectful when they saw these miraculous transformations. The husband, seeing this, said to his wife, 'The oil you gave, when we share the blessings, we will be husband and wife again.' The wife said to her husband, 'You spoke harsh words to the Venerable one, and you gave him oil dregs without a pure heart. Where you are reborn will be very ugly. How can I be your wife?' The husband replied, 'I worked hard to accumulate the oil. How can you give it away alone without me? I will never agree to you not being my wife.' The wife said, 'If I am your wife, I will abandon you and run away at night when I see your ugly appearance.' The husband replied, 'Even if you run away, I will chase after you and find you.' After the couple finished speaking, they took refuge in the Pratyekabuddha with their body and mind and sincerely repented. At that time, the Pratyekabuddha said to the oil maker and his wife, 'Because you gave me oil, my illness was cured. Now, what wishes do you have? Tell me, and I will fulfill them all.'

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。』夫妻歡喜，長跪立愿：『令我夫妻所生之處，天上人中，一切從意。』如是大王！欲知爾時賣油人者，多羅睺施是。是時油師婦者，多羅睺施婦是。緣于爾時見辟支佛，言似株杌手腳如軸，雖施油滓，瞋色與語，由是因緣，所生之處，初形甚醜，如前惡言；緣后懺悔喜施好油，所生之處，還得端正。緣以油施，常得多力，數千萬眾，無敢當者。福德報故，作轉輪王，食福四域，五欲從心，善惡之業，其報不朽。是故一切，當念道要，慎身口意，遵修道行。」

佛說是時，洴沙王等，諸王臣民，四輩之眾，天龍鬼神，聞佛所說，有得須陀洹、斯陀含、阿那含、阿羅漢者，有種辟支佛善根本者，有發無上大道心者，或有遷住不退地者，一切歡喜，禮敬奉行。

賢愚經卷第三

（一五）鋸陀身施品第十五

一時佛在羅閱祇耆阇崛山中。爾時世尊！身有風患，祇域醫王，為合藥酥，用三十二種諸藥雜合，令佛日服三十二兩。時提婆達常懷嫉妒，心自高大望與佛齊，聞佛世尊服於藥酥，情中貪慕，欲同佛服，復敕祇域：「當與我合。」爾時祇域，復與合之，因語之言：「日服四兩。」提婆達問：「佛服幾兩？」祇域答言：「日三十二兩。」提婆達言：「我亦當服三十二兩。」祇域答言：「如來身者，不與汝同，汝若多服，必更為患。」提婆達言：「我若服之，自足能消，我身佛身，有何差別？但與我服

『夫妻倆歡喜，長跪立下誓願：『愿我們夫妻所生之處，無論在天上還是人間，一切都能如意。』大王啊！想知道那時賣油的人是誰嗎？他就是多羅睺施。那時的賣油婦人，就是多羅睺施的妻子。因為當時見到辟支佛，說他像木樁一樣，手腳像軸，雖然施捨了油渣，卻帶著嗔怒的臉色說話，由於這個因緣，所出生的地方，最初的相貌非常醜陋，就像之前惡語所說的那樣；因為後來懺悔並歡喜地施捨好油，所出生的地方，又變得端正。因為施捨油的緣故，常常得到強大的力量，即使面對數千萬的人，也沒有人敢抵擋。因為福德的果報，成爲了轉輪王，享受四域的福報，五種慾望都能隨心所欲，善惡的業報，其果報不會磨滅。所以一切眾生，都應當牢記修道的要領，謹慎自己的身口意，遵循修行之道。』 佛陀說完這些話時，洴沙王等諸位國王、大臣、人民，四眾弟子，天龍鬼神，聽聞佛陀所說，有的證得了須陀洹果、斯陀含果、阿那含果、阿羅漢果，有的種下了辟支佛的善根，有的發起了無上菩提道心，有的遷居到不退轉的地位，一切眾生都歡喜，禮敬佛陀，並遵照奉行。 一時，佛陀在羅閱祇的耆阇崛山中。當時，世尊身體患有風病，祇域醫王，為佛陀調配藥酥，用三十二種藥物混合，讓佛陀每天服用三十二兩。當時提婆達多常常懷有嫉妒之心，內心自高自大，希望與佛陀平起平坐，聽說佛陀世尊服用藥酥，心中貪慕，想要和佛陀一樣服用，就命令祇域：『也給我調配。』當時祇域，又為他調配了，並告訴他說：『每天服用四兩。』提婆達多問：『佛陀服用多少？』祇域回答說：『每天三十二兩。』提婆達多說：『我也要服用三十二兩。』祇域回答說：『如來的身體，和你的不一樣，你如果多服，必定會更加生病。』提婆達多說：『我如果服用，自己就能消化，我的身體和佛陀的身體，有什麼差別？你只管給我服用。』

'The couple rejoiced and knelt down, making a vow: 'May we, wherever we are born, whether in heaven or among humans, have everything according to our wishes.' Great King! Do you want to know who the oil seller was at that time? It was Tarahus. The oil seller's wife at that time was Tarahus's wife. Because at that time, they saw a Pratyekabuddha and said he was like a tree stump, with hands and feet like axles. Although they gave him oil dregs, they spoke with an angry expression. Due to this cause, wherever they were born, their initial appearance was very ugly, just as their previous harsh words had described. Because they later repented and joyfully gave good oil, wherever they were born, they became handsome again. Because of giving oil, they often gained great strength, and even among tens of millions of people, no one dared to resist them. Because of the reward of their merits, they became a Chakravartin king, enjoying the blessings of the four realms, with all five desires fulfilled at will. The karmic consequences of good and evil will not perish. Therefore, all beings should remember the essentials of the path, be careful in their actions, speech, and thoughts, and follow the path of practice.' When the Buddha finished speaking, King Bimbisara and other kings, ministers, people, the four assemblies of disciples, and gods, dragons, and spirits, upon hearing what the Buddha had said, some attained the fruits of Srotapanna, Sakadagami, Anagami, and Arhat; some planted the roots of goodness for a Pratyekabuddha; some aroused the unsurpassed Bodhi mind; and some moved to the stage of non-retrogression. All rejoiced, paid homage to the Buddha, and followed his teachings. At one time, the Buddha was in Mount Gṛdhrakūṭa in Rājagṛha. At that time, the World Honored One had a wind ailment, and the physician Jīvaka prepared medicated ghee for the Buddha, mixing thirty-two kinds of herbs, so that the Buddha would take thirty-two ounces daily. At that time, Devadatta often harbored jealousy, and his heart was arrogant, hoping to be equal to the Buddha. Upon hearing that the World Honored Buddha was taking medicated ghee, he became envious and wanted to take it as well, so he ordered Jīvaka: 'Prepare some for me too.' At that time, Jīvaka prepared it for him again and told him: 'Take four ounces daily.' Devadatta asked: 'How much does the Buddha take?' Jīvaka replied: 'Thirty-two ounces daily.' Devadatta said: 'I will also take thirty-two ounces.' Jīvaka replied: 'The Tathagata's body is not the same as yours. If you take too much, you will surely become more ill.' Devadatta said: 'If I take it, I can digest it myself. What difference is there between my body and the Buddha's body? Just give it to me.'

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。」即習效佛，日日亦服三十二兩，藥在體中流注諸脈，身力微弱不能消轉，舉身支節，極患苦痛，呻吟喚呼，煩憒夗轉。世尊憐愍，即遙申手以摩其頭，藥時即消痛患即除。病既得愈，看識佛手，因而言曰：「悉達余術，世不承用，復學醫道，善能使知。」於時阿難，聞說此語情用悵恨，長跪白佛：「提婆達多，不識恩養，世尊慈矜，為之除患，方更吐此不善之言，有何情懷？能生此心，長夜思嫉，向佛世尊。」

佛告阿難：「提婆達者，不但今日懷不善心欲中傷我，過去世時亦常噁心殺害於我。」

阿難白佛：「不審過去傷害之事，因緣云何？」

佛言：「善聽！當爲汝說。」「唯然世尊！當一心聽。」

佛告阿難：「過去久遠，不可計數阿僧祇劫，此閻浮提有一大城，名波羅㮈。爾時國王，名梵摩達，兇暴無慈，奢淫好樂，每懷惡忌，好為傷害。爾時其王，欻于夢中，見有一獸，身毛金色，其諸毛端，出金光明，照於左右，皆亦金色。覺已自念：『如我所夢，世必有此，當敕獵者求覓其皮。』作是念已，召諸獵師，而告之言：『我夢有獸，身毛金色，毛頭出光，殊妙晃朗。想今國界，必有此物，仰汝等輩廣行求捕。若得其皮，當重賜與，令汝子孫，食用七世；若不用心，求不得者，當俱誅滅汝等族黨。』時諸獵師，得王教已，憂愁憒憒，無複方計，聚會一處，共議此事：『王所夢獸，生未曾睹，當於何所而求覓此？若今不得，王法難犯，我曹徒類，永無活路

現代漢語譯本：'他'模彷彿陀，每天也服用三十二兩藥，藥在體內流淌于各條經脈，身體虛弱無力無法消化轉化，全身關節都感到極度痛苦，'呼喊，煩躁不安地翻滾'。世尊憐憫他，就遙遠地伸出手來撫摸他的頭，藥力當時就消散了，痛苦也立即消除。病癒后，他看到佛的手，於是說道：'悉達多的其他法術，世人都不接受，他又學習醫術，很能讓人知道。'當時阿難聽到這話，心中感到悵恨，長跪著對佛說：'提婆達多，不識恩情，世尊慈悲憐憫，為他解除病痛，反而說出這樣不好的話，他到底是什麼樣的心腸？竟然生出這樣的嫉妒之心，長久以來都嫉恨著佛陀您。' 佛告訴阿難：'提婆達多，不僅今天懷著不好的心想要傷害我，過去世時也常常懷著噁心想要殺害我。' 阿難問佛：'不知道過去傷害的事情，因緣是什麼？' 佛說：'好好聽著！我將為你講述。' '是的，世尊！我將一心聽著。' 佛告訴阿難：'過去很久遠，無法計算的阿僧祇劫之前，這個閻浮提有一座大城，名叫波羅㮈。當時有一位國王，名叫梵摩達，兇暴殘忍，奢侈淫逸，喜歡享樂，常常懷著惡毒的忌恨，喜歡傷害他人。當時，這位國王突然在夢中，看到一隻野獸，全身毛髮是金色的，每根毛髮的末端，都發出金色的光芒，照耀著周圍，也都是金色的。醒來后，他自己想：'像我夢到的那樣，世上一定有這種野獸，應當命令獵人去尋找它的皮。'這樣想著，就召集獵人，告訴他們說：'我夢到一隻野獸，全身毛髮是金色的，毛髮末端發出光芒，非常奇特明亮。我想現在我國境內，一定有這種東西，你們要廣泛地去尋找捕捉。如果得到它的皮，我將重重賞賜你們，讓你們的子孫，享用七世；如果不用心，找不到的話，我將誅滅你們的整個家族。'當時，獵人們得到國王的命令后，憂愁煩惱，不知所措，聚在一起，商議這件事：'國王夢到的野獸，我們從來沒有見過，要到哪裡去尋找呢？如果現在找不到，國王的法令難以違抗，我們這些人，永遠沒有活路了。'

English version: 'He' imitated the Buddha, taking thirty-two ounces of medicine daily. The medicine flowed through his body's meridians, but his weak body couldn't digest it, causing extreme pain in all his joints. He 'cried out, agitated and restless.' The World Honored One, out of compassion, reached out his hand from afar and touched his head. The medicine immediately dissipated, and the pain vanished. Once recovered, he saw the Buddha's hand and said, 'Siddhartha's other methods are not accepted by the world, so he learned medicine, which he is very good at making known.' At that moment, Ananda, hearing these words, felt resentful and knelt before the Buddha, saying, 'Devadatta does not recognize your kindness. The World Honored One, out of compassion, relieved his suffering, yet he speaks such unkind words. What kind of heart does he have? He harbors such jealousy, long resenting you, Buddha.' The Buddha told Ananda, 'Devadatta not only harbors ill intentions to harm me today, but in past lives, he also often had evil intentions to kill me.' Ananda asked the Buddha, 'I do not know the circumstances of the harm in the past. What were the causes?' The Buddha said, 'Listen carefully! I will tell you.' 'Yes, World Honored One! I will listen attentively.' The Buddha told Ananda, 'In the distant past, countless asamkhya kalpas ago, in this Jambudvipa, there was a great city called Varanasi. At that time, there was a king named Brahmadata, who was cruel and merciless, extravagant and licentious, fond of pleasure, and often harbored malicious resentment, enjoying harming others. At that time, this king suddenly saw in a dream a beast with golden fur, each hair tip emitting golden light, illuminating all around, also in gold. Upon waking, he thought to himself, 'As I dreamed, there must be such a beast in the world. I should order the hunters to seek its skin.' With this thought, he summoned the hunters and told them, 'I dreamed of a beast with golden fur, the tips of its hair emitting light, very unique and bright. I think there must be such a creature within our kingdom. You must search and capture it widely. If you obtain its skin, I will reward you handsomely, allowing your descendants to enjoy it for seven generations. If you do not put your heart into it and fail to find it, I will exterminate your entire clan.' At that time, the hunters, having received the king's order, were worried and distressed, at a loss, and gathered together to discuss this matter: 'The beast the king dreamed of, we have never seen before. Where should we look for it? If we cannot find it now, the king's law is difficult to disobey, and we, all of us, will have no way to survive.'

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。』論此事已，益增悶惱。又復有言：『此山澤中，毒蟲惡獸，亦甚眾多，遠行求覓，必不能得，交當喪身，困死林野，且私募一人，令行求之。』眾人言善，更相簡練，曉勸一人：『汝可盡力廣行求覓，若汝吉還，我曹合物，當重賞汝；設令山澤遇害不還，亦當以物與汝妻子。』其人聞此，心自念言：『為此眾人，分棄身命，內計已定，即可當行。』辦行道具，涉險而去，行已經久，身羸力弊，天時盛暑，到熱沙道，唇乾渴乏，鬱蒸欲死，窮酸苦切，悲悴而言：『誰有慈悲，矜愍我者？當見拯濟，救我身命。』時山澤中，有一野獸，名曰鋸陀，身毛金色，毛頭光明，遙聞其語，甚憐愍之。身入冷泉，來至其所，以身裹抱，小還有力，將至水所，為其洗浴，行拾果蓏，來與食之。體既平復，而自念言：『睹此奇獸，毛色光明，是我大王所須之者；然我垂死，賴其濟命，感識其恩，未能酬報，何能生心，當害於此？若復不獲，彼諸獵師，宗黨徒類，當被誅戮。』念此事已，悲不自勝。鋸陀問言：『何以不樂？』垂泣而說心所懷事。鋸陀語言：『此事莫憂！我皮易得，計我前世，捨身無數，未曾為福，而能捨壽。今以身皮，濟彼眾命，心懷歡喜，如有所獲。但剝取皮，莫便絕命，我已施汝，終無悔恨。』爾時獵師，即徐剝皮，爾時鋸陀，即自立愿：『今我以皮，用施此人，救彼眾人所愛之命，持此功德，施及眾生，用成佛道無上正真，普度一切生死之苦，安著涅槃永樂之處

現代漢語譯本：事情討論到這裡，更加感到煩悶惱怒。又有人說：『這山林之中，毒蟲猛獸也很多，遠行去尋找，必定不能得到，反而會喪命，困死在山野里，不如私下找一個人，讓他去尋找。』眾人認為好，互相挑選，勸說一個人：『你可盡力廣泛地去尋找，如果你能平安回來，我們大家湊錢，會重重賞你；如果說在山林中遇害不能回來，也會把財物給你的妻子兒女。』那人聽了這些話，心裡想：『爲了這些人，要捨棄自己的性命，我心裡已經決定了，可以出發了。』於是準備了行裝，冒險出發了，走了很久，身體疲憊不堪，天氣又很炎熱，到了熱沙地，嘴唇乾裂，口渴難耐，悶熱得快要死了，窮困酸楚，悲傷地說：『誰有慈悲心，可憐我的人？應當來救濟我，救我的性命。』當時山林中，有一隻野獸，名叫鋸陀，身上毛是金色的，毛尖閃閃發光，遠遠地聽到他的話，非常憐憫他。就跳入冷泉中，來到他身邊，用身體裹住他，讓他稍微恢復了力氣，然後把他帶到有水的地方，給他洗澡，又去採摘果實，拿來給他吃。身體恢復后，他心裡想：『看到這隻奇異的野獸，毛色發光，正是我大王所需要的；然而我快要死了，靠它救了我的命，感激它的恩情，還沒能報答，怎麼能生出害它的心呢？如果我不能得到它，那些獵戶，宗族同夥，都會被誅殺。』想到這裡，悲傷得不能自已。鋸陀問他說：『為什麼不高興呢？』他流著眼淚說出了心裡所想的事情。鋸陀說：『這件事不用擔心！我的皮很容易得到，算計我前世，捨棄身體無數次，沒有做過什麼福事，卻能捨棄壽命。現在用我的皮，救那些人的性命，心裡感到歡喜，就像得到了什麼一樣。你只管剝取我的皮，不要讓我立刻死去，我已經把它施捨給你了，最終不會後悔。』這時獵人，就慢慢地剝下它的皮，這時鋸陀，就自己發願：『現在我用皮，施捨給這個人，救那些人所珍愛的性命，用這個功德，施給一切眾生，用來成就佛道無上正真，普遍救度一切生死之苦，安置在涅槃永恒快樂的地方。』 現代漢語譯本：事情討論到這裡，更加感到煩悶惱怒。又有人說：『這山林之中，毒蟲猛獸也很多，遠行去尋找，必定不能得到，反而會喪命，困死在山野里，不如私下找一個人，讓他去尋找。』眾人認為好，互相挑選，勸說一個人：『你可盡力廣泛地去尋找，如果你能平安回來，我們大家湊錢，會重重賞你；如果說在山林中遇害不能回來，也會把財物給你的妻子兒女。』那人聽了這些話，心裡想：『爲了這些人，要捨棄自己的性命，我心裡已經決定了，可以出發了。』於是準備了行裝，冒險出發了，走了很久，身體疲憊不堪，天氣又很炎熱，到了熱沙地，嘴唇乾裂，口渴難耐，悶熱得快要死了，窮困酸楚，悲傷地說：『誰有慈悲心，可憐我的人？應當來救濟我，救我的性命。』當時山林中，有一隻野獸，名叫鋸陀，身上毛是金色的，毛尖閃閃發光，遠遠地聽到他的話，非常憐憫他。就跳入冷泉中，來到他身邊，用身體裹住他，讓他稍微恢復了力氣，然後把他帶到有水的地方，給他洗澡，又去採摘果實，拿來給他吃。身體恢復后，他心裡想：『看到這隻奇異的野獸，毛色發光，正是我大王所需要的；然而我快要死了，靠它救了我的命，感激它的恩情，還沒能報答，怎麼能生出害它的心呢？如果我不能得到它，那些獵戶，宗族同夥，都會被誅殺。』想到這裡，悲傷得不能自已。鋸陀問他說：『為什麼不高興呢？』他流著眼淚說出了心裡所想的事情。鋸陀說：『這件事不用擔心！我的皮很容易得到，算計我前世，捨棄身體無數次，沒有做過什麼福事，卻能捨棄壽命。現在用我的皮，救那些人的性命，心裡感到歡喜，就像得到了什麼一樣。你只管剝取我的皮，不要讓我立刻死去，我已經把它施捨給你了，最終不會後悔。』這時獵人，就慢慢地剝下它的皮，這時鋸陀，就自己發願：『現在我用皮，施捨給這個人，救那些人所珍愛的性命，用這個功德，施給一切眾生，用來成就佛道無上正真，普遍救度一切生死之苦，安置在涅槃永恒快樂的地方。』

English version: After discussing this matter, they became even more frustrated and annoyed. Then someone said, 'In these mountains and forests, there are many poisonous insects and fierce beasts. Going far to search will surely lead to failure, and one might even lose their life, dying in the wilderness. It would be better to secretly find someone to go and search.' The crowd agreed, and after some deliberation, they persuaded one person, saying, 'You must do your best to search widely. If you return safely, we will all contribute and reward you handsomely. If you are harmed in the mountains and forests and do not return, we will give your wife and children some possessions.' Upon hearing this, the man thought to himself, 'For these people, I must give up my life. I have made up my mind, and I can go.' So he prepared his gear and set off on the dangerous journey. After traveling for a long time, his body was exhausted, and the weather was extremely hot. He reached a hot sandy area, his lips were parched, he was desperately thirsty, and the heat was unbearable. In his misery and despair, he cried out, 'Who has compassion and pity for me? They should come to my aid and save my life.' At that time, in the mountains and forests, there was a wild beast named Juta, with golden fur and shining hair tips. Hearing his words from afar, it felt great pity for him. It jumped into a cold spring, came to his side, wrapped him in its body, and helped him regain some strength. Then it led him to a water source, bathed him, and gathered fruits for him to eat. After recovering, he thought to himself, 'Seeing this strange beast with its shining fur, it is exactly what my king needs. However, I was near death, and it saved my life. I am grateful for its kindness and have not yet repaid it. How can I even think of harming it? If I cannot obtain it, those hunters, my clan, and my followers will be executed.' Thinking of this, he was overcome with sorrow. Juta asked him, 'Why are you unhappy?' He tearfully told him what was on his mind. Juta said, 'There is no need to worry about this! My skin is easy to obtain. Considering my past lives, I have given up my body countless times, and have never done anything for good fortune, but I can give up my life. Now, using my skin to save the lives of those people, I feel joy in my heart, as if I have gained something. Just peel off my skin, but do not let me die immediately. I have already given it to you, and I will never regret it.' At that moment, the hunter slowly peeled off its skin. Then Juta made a vow, 'Now I use my skin to give to this person, to save the lives of those people who are cherished. With this merit, I give it to all living beings, to achieve the supreme and true path of Buddhahood, to universally liberate all from the suffering of birth and death, and to place them in the eternal bliss of Nirvana.' English version: After discussing this matter, they became even more frustrated and annoyed. Then someone said, 'In these mountains and forests, there are many poisonous insects and fierce beasts. Going far to search will surely lead to failure, and one might even lose their life, dying in the wilderness. It would be better to secretly find someone to go and search.' The crowd agreed, and after some deliberation, they persuaded one person, saying, 'You must do your best to search widely. If you return safely, we will all contribute and reward you handsomely. If you are harmed in the mountains and forests and do not return, we will give your wife and children some possessions.' Upon hearing this, the man thought to himself, 'For these people, I must give up my life. I have made up my mind, and I can go.' So he prepared his gear and set off on the dangerous journey. After traveling for a long time, his body was exhausted, and the weather was extremely hot. He reached a hot sandy area, his lips were parched, he was desperately thirsty, and the heat was unbearable. In his misery and despair, he cried out, 'Who has compassion and pity for me? They should come to my aid and save my life.' At that time, in the mountains and forests, there was a wild beast named Juta, with golden fur and shining hair tips. Hearing his words from afar, it felt great pity for him. It jumped into a cold spring, came to his side, wrapped him in its body, and helped him regain some strength. Then it led him to a water source, bathed him, and gathered fruits for him to eat. After recovering, he thought to himself, 'Seeing this strange beast with its shining fur, it is exactly what my king needs. However, I was near death, and it saved my life. I am grateful for its kindness and have not yet repaid it. How can I even think of harming it? If I cannot obtain it, those hunters, my clan, and my followers will be executed.' Thinking of this, he was overcome with sorrow. Juta asked him, 'Why are you unhappy?' He tearfully told him what was on his mind. Juta said, 'There is no need to worry about this! My skin is easy to obtain. Considering my past lives, I have given up my body countless times, and have never done anything for good fortune, but I can give up my life. Now, using my skin to save the lives of those people, I feel joy in my heart, as if I have gained something. Just peel off my skin, but do not let me die immediately. I have already given it to you, and I will never regret it.' At that moment, the hunter slowly peeled off its skin. Then Juta made a vow, 'Now I use my skin to give to this person, to save the lives of those people who are cherished. With this merit, I give it to all living beings, to achieve the supreme and true path of Buddhahood, to universally liberate all from the suffering of birth and death, and to place them in the eternal bliss of Nirvana.'

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。』作此愿已，三千國土，六反震動，諸天宮殿，動搖不寧，各用驚愕，推尋其相。見於菩薩剝皮佈施，即從天下來到其所，散花供養，涕淚如雨。剝皮去後，身肉赤裸，血出流離，難可看睹，復有八萬蠅蟻之屬，集其身上，同時唼食。時欲趣穴，復恐傷害，忍痛自持，身不動搖，分以身施，死於彼中。時諸蠅蟻，緣食菩薩身者，命終之後，皆得生天。爾時獵師，擔皮到國，奉上于王。王見歡喜，奇之未有，善其細軟，常用敷臥，心乃安隱，情用快樂。如是阿難！欲知爾時獸鋸陀者，今我身是。彼梵摩達王，今提婆達是。八萬諸蟲，我初成佛，始轉法輪，上八萬諸天得道者是。此提婆達，于彼世時傷害於我，乃至今日，猶無善心，長夜思害，欲相中傷。」

賢者阿難，及諸會者，聞佛所說，悲悵兼懷，各自感勵，勤求法要，有得須陀洹、斯陀含、阿那含、阿羅漢者，有種辟支佛因緣者，有發無上佛道意者，有住不退地者，咸各歡喜，敬戴奉行。

（一六）◎微妙比丘尼品第十六(丹本此品在第四卷為第十九)

一時佛在舍衛國祇陀精舍。波斯匿王崩背之後，太子流離，攝政為王，暴虐無道，驅逐醉象，蹋殺人民，不可稱計。時諸貴姓婦女，見其如是，心中摧悴，不樂於俗，即共出家，為比丘尼。國中人民，見諸女人，或是釋種，或是王種，尊貴端正，國中第一，悉舍諸欲，出家為道，凡五百人，莫不嘆美，競共供養

『作此愿已，三千國土，六反震動，諸天宮殿，動搖不寧，各用驚愕，推尋其相。』當他許下這個願望后，三千個國土震動了六次，諸天宮殿搖晃不安，眾神都感到驚愕，紛紛探尋原因。 『見於菩薩剝皮佈施，即從天下來到其所，散花供養，涕淚如雨。』他們看到菩薩正在剝皮佈施，便從天上下來到他所在的地方，散花供養，淚如雨下。 『剝皮去後，身肉**，血出流離，難可看睹，復有八萬蠅蟻之屬，集其身上，同時唼食。』剝皮之後，菩薩的身體血肉模糊，血流不止，難以直視，又有八萬只蒼蠅螞蟻聚集在他身上，同時啃食。 『時欲趣穴，復恐傷害，忍痛自持，身不動搖，分以身施，死於彼中。』當時，菩薩想要躲進洞穴，又怕傷害到它們，便忍著疼痛，保持身體不動，將身體佈施給它們，死在那裡。 『時諸蠅蟻，緣食菩薩身者，命終之後，皆得生天。』當時，那些啃食菩薩身體的蒼蠅螞蟻，死後都得以昇天。 『爾時獵師，擔皮到國，奉上于王。王見歡喜，奇之未有，善其細軟，常用敷臥，心乃安隱，情用快樂。』當時，獵人將剝下的皮帶到國都，獻給國王。國王見了非常高興，覺得這皮非常稀有，質地柔軟，經常鋪在床上睡覺，內心感到安穩，心情也很快樂。 『如是阿難！欲知爾時獸鋸陀者，今我身是。彼梵摩達王，今提婆達是。八萬諸蟲，我初成佛，始轉法輪，上八萬諸天得道者是。』阿難啊！想知道那時那個獸鋸陀嗎？就是我現在的身體。那個梵摩達王，就是現在的提婆達多。那八萬只蟲子，就是我初成佛，開始轉法輪時，最初得道的八萬諸天。 『此提婆達，于彼世時傷害於我，乃至今日，猶無善心，長夜思害，欲相中傷。』這個提婆達多，在那一世傷害了我，直到今天，仍然沒有善心，長期想著要加害我，想要互相傷害。 賢者阿難，及諸會者，聞佛所說，悲悵兼懷，各自感勵，勤求法要，有得須陀洹、斯陀含、阿那含、阿羅漢者，有種辟支佛因緣者，有發無上佛道意者，有住不退地者，咸各歡喜，敬戴奉行。 賢者阿難以及在場的所有人，聽了佛的講述，既感到悲傷又感到振奮，各自勉勵，勤奮地尋求佛法要義，有人證得了須陀洹、斯陀含、阿那含、阿羅漢的果位，有人種下了辟支佛的因緣，有人發起了無上佛道的意願，有人安住于不退轉的境界，大家都感到歡喜，恭敬地接受並奉行佛的教誨。 （一六）◎微妙比丘尼品第十六(丹本此品在第四卷為第十九) （一六）◎《微妙比丘尼品》第十六（丹本此品在第四卷為第十九） 一時佛在舍衛國祇陀精舍。波斯匿王崩背之後，太子流離，攝政為王，暴虐無道，驅逐醉象，蹋殺人民，不可稱計。 一時，佛在舍衛國的祇陀精舍。波斯匿王去世后，太子流離繼位為王，他暴虐無道，驅趕醉象，踐踏殺害人民，數量無法計算。 時諸貴姓婦女，見其如是，心中摧悴，不樂於俗，即共出家，為比丘尼。國中人民，見諸女人，或是釋種，或是王種，尊貴端正，國中第一，悉舍諸欲，出家為道，凡五百人，莫不嘆美，競共供養 當時，許多貴族婦女，看到他這樣，心中感到悲傷，不樂於世俗生活，就一起出家，成為比丘尼。國內的人民，看到這些女人，有的是釋迦族人，有的是王族，尊貴端莊，是國內最優秀的，都捨棄了各種慾望，出家修行，總共有五百人，沒有不讚美她們的，都爭相供養她們。

'Having made this vow, the three thousand lands shook six times, the palaces of the heavens trembled and were uneasy, and they were all astonished, seeking the cause.' After he made this vow, the three thousand lands shook six times, the palaces of the heavens trembled and were uneasy, and all the gods were astonished, seeking the cause. 'Seeing the Bodhisattva peeling off his skin for almsgiving, they came down from the heavens to where he was, scattered flowers in offering, and wept like rain.' They saw the Bodhisattva peeling off his skin for almsgiving, so they came down from the heavens to where he was, scattered flowers in offering, and wept like rain. 'After the skin was removed, his flesh was ** , blood flowed profusely, and it was difficult to look at. Then there were eighty thousand flies and ants that gathered on his body, eating at the same time.' After the skin was removed, the Bodhisattva's body was a bloody mess, blood flowed profusely, and it was difficult to look at. Then there were eighty thousand flies and ants that gathered on his body, eating at the same time. 'At that time, he wanted to go into a cave, but he was afraid of harming them, so he endured the pain and held himself still, giving his body as alms, and died there.' At that time, the Bodhisattva wanted to go into a cave, but he was afraid of harming them, so he endured the pain and held himself still, giving his body as alms, and died there. 'At that time, all the flies and ants that ate the Bodhisattva's body were reborn in the heavens after they died.' At that time, all the flies and ants that ate the Bodhisattva's body were reborn in the heavens after they died. 'At that time, the hunter carried the skin to the capital and presented it to the king. The king was delighted to see it, finding it rare and unique, and because of its softness, he often used it as a bed covering, feeling peaceful and happy.' At that time, the hunter carried the skin to the capital and presented it to the king. The king was delighted to see it, finding it rare and unique, and because of its softness, he often used it as a bed covering, feeling peaceful and happy. 'Thus, Ananda! If you want to know who the beast-saw-tooth was at that time, it is my present body. That King Brahmadata is now Devadatta. The eighty thousand insects are the eighty thousand gods who attained the Way when I first became a Buddha and began to turn the Dharma wheel.' Ananda! If you want to know who the beast-saw-tooth was at that time, it is my present body. That King Brahmadata is now Devadatta. The eighty thousand insects are the eighty thousand gods who attained the Way when I first became a Buddha and began to turn the Dharma wheel. 'This Devadatta harmed me in that life, and even today, he still has no good intentions, constantly thinking of harming me, wanting to injure each other.' This Devadatta harmed me in that life, and even today, he still has no good intentions, constantly thinking of harming me, wanting to injure each other. Venerable Ananda, and all those present, hearing what the Buddha said, felt both sorrow and encouragement, and each exhorted themselves to diligently seek the essence of the Dharma. Some attained the fruits of Srotapanna, Sakrdagamin, Anagamin, and Arhat, some planted the causes for Pratyekabuddha, some generated the intention for the unsurpassed path of Buddhahood, and some dwelt in the state of non-retrogression. They all rejoiced and respectfully accepted and practiced the Buddha's teachings. Venerable Ananda and all those present, hearing what the Buddha said, felt both sorrow and encouragement, and each exhorted themselves to diligently seek the essence of the Dharma. Some attained the fruits of Srotapanna, Sakrdagamin, Anagamin, and Arhat, some planted the causes for Pratyekabuddha, some generated the intention for the unsurpassed path of Buddhahood, and some dwelt in the state of non-retrogression. They all rejoiced and respectfully accepted and practiced the Buddha's teachings. (16) ◎ The Chapter on the Wonderful Bhikshunis, Sixteenth (In the Dan version, this chapter is the nineteenth in the fourth volume) (16) ◎ The Chapter on the Wonderful Bhikshunis, Sixteenth (In the Dan version, this chapter is the nineteenth in the fourth volume) At one time, the Buddha was in the Jeta Grove in the country of Shravasti. After King Prasenajit passed away, Prince Virudhaka took over the government and became king. He was tyrannical and without virtue, driving drunken elephants to trample and kill people, an uncountable number. At one time, the Buddha was in the Jeta Grove in the country of Shravasti. After King Prasenajit passed away, Prince Virudhaka took over the government and became king. He was tyrannical and without virtue, driving drunken elephants to trample and kill people, an uncountable number. At that time, many noble women, seeing this, were heartbroken and did not enjoy worldly life. They all left home together to become bhikshunis. The people of the country, seeing these women, some of whom were of the Shakya clan, and some of whom were of the royal family, noble and dignified, the best in the country, all gave up their desires and left home to practice the Way. There were five hundred of them, and everyone praised them and competed to make offerings to them. At that time, many noble women, seeing this, were heartbroken and did not enjoy worldly life. They all left home together to become bhikshunis. The people of the country, seeing these women, some of whom were of the Shakya clan, and some of whom were of the royal family, noble and dignified, the best in the country, all gave up their desires and left home to practice the Way. There were five hundred of them, and everyone praised them and competed to make offerings to them.

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。諸比丘尼，自相謂言：「吾等今者，雖名出家，未服法藥消淫怒癡，寧可共詣偷罹難陀比丘尼所，咨受經法，冀獲所克。」即往其所，作禮問訊，各自陳言：「我等雖復為道，未獲甘露，愿見開悟。」時偷罹難陀，心自念言：「我今當教令其反戒，吾攝衣缽，不亦快乎？」即語之曰：「汝等尊貴大姓，田業七寶，像馬奴婢，所須不乏，何為舍之？持佛禁戒，作比丘尼，辛苦如是，不如還家，夫妻男女，共相娛樂，恣意佈施，可榮一世。」諸比丘尼，聞說是語，心用惘然，即各涕泣，舍之而去。復至微妙比丘尼所，前為作禮，問訊如法，即各啟曰：「我等在家，習俗迷久，今雖出家，心意蕩逸，情慾熾燃不能自解，愿見憐愍，為我說法，開釋罪蓋。」爾時微妙，即告之曰：「汝於三世，欲問何等？」諸比丘尼言：「去來且置，愿說現在，解我疑結。」微妙告曰：「夫淫慾者，譬如盛火燒于山澤，蔓莚滋甚，所傷彌廣，人坐淫慾，更相賊害，日月滋長，致墮三塗，無有出期。夫樂家者，貪于合會，恩愛榮樂因緣，生老病死離別，縣官之惱，轉相哭戀，傷壞心肝，絕而復穌，家戀深固，心意纏縛，甚於牢獄。我本生於梵志之家，我父尊貴，國中第一。爾時有梵志子，聰明智慧，聞我端正，即遣媒禮，娉我為婦，遂成室家，後生子息。夫家父母，轉復終亡。我時妊娠，而語夫言：『今我有娠，穢污不凈，日月向滿，儻有危頓，當還我家見我父母。』夫即言善

眾比丘尼互相說道：『我們現在雖然名為出家，但還沒有服用佛法之藥來消除淫慾、嗔怒和愚癡，不如一起去偷罹難陀比丘尼那裡，請教佛法，希望能夠有所成就。』她們就去了偷罹難陀那裡，行禮問候，各自陳述說：『我們雖然修行佛道，但還沒有獲得甘露法味，希望能夠得到開悟。』當時，偷罹難陀心裡想：『我今天應當教她們違背戒律，我收下她們的衣缽，豈不是很快樂？』就對她們說：『你們都是尊貴的大姓人家，田地產業、七寶、象馬奴婢，所需之物都不缺乏，為什麼要捨棄這些呢？持守佛陀的禁戒，做比丘尼，如此辛苦，不如還俗回家，與丈夫兒女，共同享樂，隨意佈施，可以榮耀一生。』眾比丘尼聽了這話，心中茫然，就各自哭泣，離開了那裡。她們又去微妙比丘尼那裡，上前行禮，依法問候，然後各自說道：『我們居家時，習俗迷戀已久，現在雖然出家，但心意放蕩，情慾熾盛，不能自拔，希望能夠得到憐憫，為我們說法，開釋罪業。』當時，微妙就告訴她們說：『你們對於三世，想要問什麼呢？』眾比丘尼說：『過去和未來暫且不問，希望說說現在，解除我們的疑惑。』微妙說：『淫慾，就像熊熊大火焚燒山林沼澤，蔓延滋長，傷害更加廣泛，人們因為淫慾，互相殘害，日積月累，導致墮入三惡道，沒有出頭之日。貪戀家庭的人，貪圖聚會，恩愛榮樂的因緣，生老病死離別，官府的煩惱，互相哭泣眷戀，傷心肝，斷絕又復甦，對家庭的眷戀根深蒂固，心意被纏縛，比牢獄還要嚴重。我本來出生于婆羅門之家，我的父親尊貴，是國內第一。當時，有一個婆羅門子弟，聰明智慧，聽說我容貌端正，就派媒人來求親，娶我為妻，於是成了家室，後來生了孩子。夫家的父母，相繼去世。我當時懷有身孕，就對丈夫說：『我現在懷有身孕，污穢不凈，日子快要滿了，如果有什麼危險，我應當回孃家見我的父母。』丈夫就說好。』 眾比丘尼互相說道：『我們現在雖然名為出家，但還沒有服用佛法之藥來消除淫慾、嗔怒和愚癡，不如一起去偷罹難陀比丘尼那裡，請教佛法，希望能夠有所成就。』她們就去了偷罹難陀那裡，行禮問候，各自陳述說：『我們雖然修行佛道，但還沒有獲得甘露法味，希望能夠得到開悟。』當時，偷罹難陀心裡想：『我今天應當教她們違背戒律，我收下她們的衣缽，豈不是很快樂？』就對她們說：『你們都是尊貴的大姓人家，田地產業、七寶、象馬奴婢，所需之物都不缺乏，為什麼要捨棄這些呢？持守佛陀的禁戒，做比丘尼，如此辛苦，不如還俗回家，與丈夫兒女，共同享樂，隨意佈施，可以榮耀一生。』眾比丘尼聽了這話，心中茫然，就各自哭泣，離開了那裡。她們又去微妙比丘尼那裡，上前行禮，依法問候，然後各自說道：『我們居家時，習俗迷戀已久，現在雖然出家，但心意放蕩，情慾熾盛，不能自拔，希望能夠得到憐憫，為我們說法，開釋罪業。』當時，微妙就告訴她們說：『你們對於三世，想要問什麼呢？』眾比丘尼說：『過去和未來暫且不問，希望說說現在，解除我們的疑惑。』微妙說：『淫慾，就像熊熊大火焚燒山林沼澤，蔓延滋長，傷害更加廣泛，人們因為淫慾，互相殘害，日積月累，導致墮入三惡道，沒有出頭之日。貪戀家庭的人，貪圖聚會，恩愛榮樂的因緣，生老病死離別，官府的煩惱，互相哭泣眷戀，傷心肝，斷絕又復甦，對家庭的眷戀根深蒂固，心意被纏縛，比牢獄還要嚴重。我本來出生于婆羅門之家，我的父親尊貴，是國內第一。當時，有一個婆羅門子弟，聰明智慧，聽說我容貌端正，就派媒人來求親，娶我為妻，於是成了家室，後來生了孩子。夫家的父母，相繼去世。我當時懷有身孕，就對丈夫說：『我現在懷有身孕，污穢不凈，日子快要滿了，如果有什麼危險，我應當回孃家見我的父母。』丈夫就說好。』

The nuns said to each other, 'Although we are now called renunciates, we have not yet taken the medicine of the Dharma to eliminate lust, anger, and ignorance. It would be better if we went together to the nun Thullananda to seek instruction in the Dharma, hoping to achieve something.' They then went to Thullananda, bowed and greeted her, and each stated, 'Although we are practicing the Way, we have not yet obtained the taste of the nectar of the Dharma. We hope to be enlightened.' At that time, Thullananda thought to herself, 'Today I should teach them to violate the precepts. If I take their robes and bowls, wouldn't that be delightful?' She then said to them, 'You are all from noble and wealthy families, with fields, properties, seven treasures, elephants, horses, and servants. You lack nothing. Why have you abandoned all of this? Upholding the Buddha's precepts and being a nun is so difficult. It would be better to return home, be with your husbands and children, enjoy yourselves, and give alms as you please, which would bring honor to your lives.' When the nuns heard these words, they were bewildered and wept, and then left. They then went to the nun Subtlety, bowed and greeted her according to the Dharma, and each said, 'When we were at home, we were long accustomed to delusion. Now, although we have renounced, our minds are unrestrained, and our desires are burning and we cannot free ourselves. We hope to receive your compassion, to hear you preach the Dharma, and to have our karmic obscurations released.' At that time, Subtlety told them, 'Regarding the three times, what do you wish to ask?' The nuns said, 'Let us set aside the past and future. We wish to hear about the present, to resolve our doubts.' Subtlety said, 'Lust is like a raging fire burning through mountains and marshes, spreading and growing, causing even greater harm. People, because of lust, harm each other, and over time, they fall into the three evil realms, with no hope of escape. Those who are attached to family are greedy for gatherings, the causes of love and joy, birth, old age, sickness, death, separation, the troubles of government, crying and longing for each other, breaking their hearts, and then recovering. Their attachment to family is deeply rooted, and their minds are bound, even more so than in prison. I was originally born into a Brahmin family. My father was noble, the most prominent in the country. At that time, there was a Brahmin son, intelligent and wise, who heard of my beauty and sent a matchmaker to propose marriage. I became his wife, and later we had children. My husband's parents passed away one after another. At that time, I was pregnant, and I said to my husband, 'Now I am pregnant, impure and unclean. The time is near, and if there is any danger, I should return to my parents' home to see them.' My husband agreed.'

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。遂便遣歸，至於道半，身體轉痛，止一樹下，時夫別臥，我時夜產，污露大出，毒蛇聞臭，即來殺夫。我時夜喚數反無聲，天轉向曉，我自力起，往牽夫手，知被蛇毒，身體腫爛，支節解散。我時見此，即便悶絕。時我大兒，見父身死，失聲號叫。我聞兒聲，即時還穌，便取大兒，擔著項上，小兒抱之，涕泣進路，道復曠險，絕無人民。至於中路，有一大河，既深且廣，即留大兒，著于河邊，先擔小兒，度著彼岸，還迎大者。兒遙見我，即來入水水便漂去；我尋追之，力不能救，浮沒而去。我時即還，欲趣小兒，狼已啖訖，但見其血，流離在地。我復斷絕，良久乃穌。遂進前路，逢一梵志，是父親友，即問我言：『汝從何來，困悴乃爾？』我即具以所更苦毒之事告之。爾時梵志，憐我孤苦，相對涕哭。我問梵志：『父母親里，盡平安不？』梵志答言：『汝家父母大小，近日失火，一時死盡。』我時聞之，即復悶絕，良久乃穌。梵志憐我，將我歸家，供給無乏，看視如子。時余梵志，見我端正，求我為婦，即相許可，適共為室。我復妊娠，日月已滿。時夫出外，他舍飲酒，日暮來歸，我時欲產，獨閉在內，時產未竟，梵志打門大喚，無人往開，梵志瞋恚，破門來入，即見撾打，我如事說，梵志遂怒，即取兒殺。以酥熬煎，逼我使食。我甚愁惱，不忍食之，復見撾打。食兒之後，心中酸結，自惟福盡，乃值斯人，便棄亡去，至波羅㮈，在於城外，樹下坐息

於是便讓他回家，走到半路，身體開始劇痛，便在一棵樹下停了下來。當時丈夫睡在別處，我那時夜裡生產，污血大量流出，毒蛇聞到腥臭，就來殺死了丈夫。我當時夜裡呼喚多次都沒有迴應，天快亮的時候，我掙扎著起身，去拉丈夫的手，才知道他被蛇咬了，身體腫脹腐爛，四肢都散開了。我當時看到這種情況，就昏了過去。當時我的大兒子，看到父親死了，失聲痛哭。我聽到兒子的哭聲，立刻甦醒過來，便抱起大兒子，把他扛在肩上，抱著小兒子，哭著往前走，道路又空曠又危險，沒有一個人煙。走到半路，有一條大河，既深又寬，就把大兒子留在河邊，先抱著小兒子，渡到對岸，再回來接大兒子。兒子遠遠地看到我，就跑進水裡，結果被水沖走了；我趕緊去追，但力氣不夠，沒能救他，他被水淹沒了。我當時就返回，想去找小兒子，卻發現已經被狼吃光了，只看到血跡，流在地上。我再次昏了過去，過了很久才甦醒。於是繼續往前走，遇到一位婆羅門，是父親的朋友，他問我說：『你從哪裡來，怎麼這麼困苦狼狽？』我就把所經歷的苦難都告訴了他。當時婆羅門，可憐我孤苦無依，相對哭泣。我問婆羅門：『我的父母親人，都平安嗎？』婆羅門回答說：『你家父母老小，近日失火，全部都死了。』我當時聽到這話，又昏了過去，過了很久才甦醒。婆羅門可憐我，把我帶回家，供給我吃穿，照顧我像對待自己的孩子一樣。當時其他的婆羅門，看到我長得端正，就求娶我為妻，我就答應了，和他成了夫妻。我又懷孕了，日子滿了。當時丈夫外出，在別人家喝酒，傍晚才回來，我當時要生產了，獨自關在屋裡，生產還沒結束，婆羅門敲門大喊，沒有人去開門，婆羅門生氣了，就破門而入，進來就打我，我把事情說了，婆羅門更加生氣，就把孩子殺了。用酥油煎熬，逼我吃下去。我非常悲傷惱怒，不忍心吃，又被他打。吃了孩子之後，心中酸楚難過，自己覺得福氣盡了，才遇到這樣的人，就拋棄一切逃走了，到了波羅奈，在城外，坐在樹下休息。 於是便遣他回去，走到半路，身體轉而劇痛，便在一棵樹下停下。當時丈夫睡在別處，我那時夜裡生產，污血大量流出，毒蛇聞到腥臭，就來殺死了丈夫。我當時夜裡呼喚多次沒有迴應，天快亮的時候，我掙扎著起身，去拉丈夫的手，才知道他被蛇咬了，身體腫脹腐爛，四肢都散開了。我當時看到這種情況，就昏了過去。當時我的大兒子，看到父親死了，失聲痛哭。我聽到兒子的哭聲，立刻甦醒過來，便抱起大兒子，把他扛在肩上，抱著小兒子，哭著往前走，道路又空曠又危險，沒有一個人煙。走到半路，有一條大河，既深又寬，就把大兒子留在河邊，先抱著小兒子，渡到對岸，再回來接大兒子。兒子遠遠地看到我，就跑進水裡，結果被水沖走了；我趕緊去追，但力氣不夠，沒能救他，他被水淹沒了。我當時就返回，想去找小兒子，卻發現已經被狼吃光了，只看到血跡，流在地上。我再次昏了過去，過了很久才甦醒。於是繼續往前走，遇到一位梵志，是父親的朋友，他問我說：『你從哪裡來，怎麼這麼困苦狼狽？』我就把所經歷的苦難都告訴了他。當時梵志，可憐我孤苦無依，相對哭泣。我問梵志：『我的父母親人，都平安嗎？』梵志回答說：『你家父母老小，近日失火，全部都死了。』我當時聽到這話，又昏了過去，過了很久才甦醒。梵志可憐我，把我帶回家，供給我吃穿，照顧我像對待自己的孩子一樣。當時其他的梵志，看到我長得端正，就求娶我為妻，我就答應了，和他成了夫妻。我又懷孕了，日子滿了。當時丈夫外出，在別人家喝酒，傍晚才回來，我當時要生產了，獨自關在屋裡，生產還沒結束，梵志敲門大喊，沒有人去開門，梵志生氣了，就破門而入，進來就打我，我把事情說了，梵志更加生氣，就把孩子殺了。用酥油煎熬，逼我吃下去。我非常悲傷惱怒，不忍心吃，又被他打。吃了孩子之後，心中酸楚難過，自己覺得福氣盡了，才遇到這樣的人，就拋棄一切逃走了，到了波羅奈，在城外，坐在樹下休息。

So he sent him back. When he was halfway home, his body began to ache severely, so he stopped under a tree. At that time, her husband was sleeping elsewhere. That night, she gave birth, and a large amount of bloody discharge came out. A poisonous snake smelled the odor and came to kill her husband. She called out several times that night, but there was no response. When it was almost dawn, she struggled to get up and pulled her husband's hand, only to realize that he had been bitten by a snake. His body was swollen and rotten, and his limbs were dislocated. When she saw this, she fainted. At that time, her eldest son saw his father dead and cried out in grief. When she heard her son's cry, she immediately woke up. She picked up her eldest son, carried him on her shoulder, and, holding her younger son, walked forward weeping. The road was desolate and dangerous, with no sign of human habitation. When they reached the middle of the road, there was a large river, both deep and wide. She left her eldest son on the riverbank, first carried her younger son across to the other side, and then returned to fetch her eldest son. When the son saw her from afar, he ran into the water and was swept away. She tried to chase after him, but she was not strong enough to save him, and he was submerged. She then returned, intending to find her younger son, but found that he had already been eaten by wolves. She only saw his blood, flowing on the ground. She fainted again, and it was a long time before she regained consciousness. She continued on her way and met a Brahmin, a friend of her father. He asked her, 'Where do you come from, and why are you so distressed and miserable?' She told him all the hardships she had endured. The Brahmin, feeling pity for her loneliness and suffering, wept with her. She asked the Brahmin, 'Are my parents and relatives all safe?' The Brahmin replied, 'Your parents and all the family members recently died in a fire.' When she heard this, she fainted again, and it was a long time before she regained consciousness. The Brahmin, feeling pity for her, took her home, provided her with food and clothing, and cared for her as if she were his own child. At that time, other Brahmins saw that she was beautiful and asked to marry her. She agreed, and she became his wife. She became pregnant again, and the time came for her to give birth. At that time, her husband went out, drank wine at someone else's house, and returned in the evening. She was about to give birth and was alone in the room. Before the birth was complete, the Brahmin knocked on the door and shouted loudly. When no one opened the door, the Brahmin became angry and broke down the door. He came in and beat her. She explained what had happened, but the Brahmin became even angrier and killed the child. He fried it in ghee and forced her to eat it. She was very sad and distressed and could not bear to eat it, but he beat her again. After eating her child, her heart was filled with bitterness and sorrow. She felt that her good fortune was exhausted, and that she had met such a person. She abandoned everything and fled, arriving at Varanasi, where she sat down to rest under a tree outside the city. So he sent him back, and when he was halfway, his body turned to severe pain, and he stopped under a tree. At that time, the husband was sleeping elsewhere, and I was giving birth that night. A large amount of bloody discharge came out, and a poisonous snake smelled the odor and came to kill the husband. I called out several times that night, but there was no response. When it was almost dawn, I struggled to get up and pulled my husband's hand, only to realize that he had been bitten by a snake. His body was swollen and rotten, and his limbs were dislocated. When I saw this, I fainted. At that time, my eldest son saw his father dead and cried out in grief. When I heard my son's cry, I immediately woke up. I picked up my eldest son, carried him on my shoulder, and, holding my younger son, walked forward weeping. The road was desolate and dangerous, with no sign of human habitation. When we reached the middle of the road, there was a large river, both deep and wide. I left my eldest son on the riverbank, first carried my younger son across to the other side, and then returned to fetch my eldest son. When the son saw me from afar, he ran into the water and was swept away. I tried to chase after him, but I was not strong enough to save him, and he was submerged. I then returned, intending to find my younger son, but found that he had already been eaten by wolves. I only saw his blood, flowing on the ground. I fainted again, and it was a long time before I regained consciousness. I continued on my way and met a Brahmin, a friend of my father. He asked me, 'Where do you come from, and why are you so distressed and miserable?' I told him all the hardships I had endured. The Brahmin, feeling pity for my loneliness and suffering, wept with me. I asked the Brahmin, 'Are my parents and relatives all safe?' The Brahmin replied, 'Your parents and all the family members recently died in a fire.' When I heard this, I fainted again, and it was a long time before I regained consciousness. The Brahmin, feeling pity for me, took me home, provided me with food and clothing, and cared for me as if I were his own child. At that time, other Brahmins saw that I was beautiful and asked to marry me. I agreed, and I became his wife. I became pregnant again, and the time came for me to give birth. At that time, my husband went out, drank wine at someone else's house, and returned in the evening. I was about to give birth and was alone in the room. Before the birth was complete, the Brahmin knocked on the door and shouted loudly. When no one opened the door, the Brahmin became angry and broke down the door. He came in and beat me. I explained what had happened, but the Brahmin became even angrier and killed the child. He fried it in ghee and forced me to eat it. I was very sad and distressed and could not bear to eat it, but he beat me again. After eating my child, my heart was filled with bitterness and sorrow. I felt that my good fortune was exhausted, and that I had met such a person. I abandoned everything and fled, arriving at Varanasi, where I sat down to rest under a tree outside the city.

---

。時彼國中，有長者子，適初喪婦，乃于城外園中埋之，戀慕其婦，日往出城，塳上涕哭。彼時見我，即問我言：『汝是何人？獨坐道邊。』我如事說，復語我言：『今欲與汝入彼園觀，寧可爾不？』我便可之，遂為夫妻。經于數日，時長者子，得病不救，奄忽壽終。時彼國法若其生時，有所愛重，臨葬之日，並埋塳中。我雖見埋，命故未絕，時有群賊，來開其塳。爾時賊帥，見我端正，即用為婦。數旬之中，復出劫盜，為主所覺，即斷其頭，賊下徒眾，即持死屍，而來還我，便共埋之，如國俗法，以我並埋。時在塳中，經於三日，諸狼狐狗，復來開塳，欲啖死人，我復得出，重自克責：『宿有何殃，旬日之間，遇斯罪苦？死而復生，當何所奉得全余命？』即自念言：『我昔常聞，釋氏之子，棄家學道，道成號佛，達知去來，寧可往詣身心自歸。』即便徑往，馳趣祇洹，遙見如來，如樹花茂星中之月。爾時世尊，以無漏三達，察我應度，而來迎我。我時形露，無用自蔽，即便坐地，以手覆乳。佛告阿難：『汝持衣往覆彼女人。』我時得衣，即便稽首世尊足下，具陳罪厄，愿見垂愍，聽我為道。佛告阿難：『將此女人，付憍曇彌，令授戒法。』時大愛道，即便受我，作比丘尼，即為我說四諦之要苦空非常。我聞是法，克心精進，自致應真，達知去來，今我現世，所更勤苦，難可具陳，如宿所造，毫分不差。」

時諸比丘尼，重複啟白：「宿有何咎，而獲斯殃？唯愿說之

{ "translations": [ "現代漢語譯本：當時那個國家裡，有一個富家子弟，剛死了妻子，便在城外的園子里把她埋葬了。他思念他的妻子，每天都出城去，在墳上哭泣。那時他看見了我，就問我說：『你是誰？獨自坐在路邊。』我如實地說了，他又對我說：『現在想和你一起進那個園子看看，可以嗎？』我便答應了他，於是就成了夫妻。過了幾天，這個富家子弟，得了病沒能治好，突然就死了。當時那個國家的習俗，如果他生前有什麼珍愛的東西，在埋葬的時候，都要一起埋在墳墓里。我雖然被埋了，但命還沒有斷絕。這時有一群強盜，來挖開墳墓。當時強盜頭子，見我長得端正，就娶我為妻。過了幾個星期，他又出去搶劫，被主人發現了，就被砍了頭。強盜的部下，就拿著他的屍體，回來找我，便一起把他埋了，按照國家的習俗，把我一起埋了。當時在墳墓里，過了三天，狼、狐貍、狗又來挖開墳墓，想吃死人，我又出來了，再次責備自己：『前世有什麼災禍，幾天之內，遇到這樣的罪苦？死了又活，應當依靠什麼才能保全餘生？』就自己想：『我以前常聽說，釋迦氏的弟子，拋棄家庭出家學道，道成后號稱佛，通達知道過去未來，不如前往歸依他。』便立即前往，奔向祇洹精舍，遠遠地看見如來，像樹上的花朵，像星中的月亮。當時世尊，用無漏的三明，觀察到我應該被度化，就來迎接我。我當時衣不蔽體，沒有東西遮擋，就坐在地上，用手遮住乳房。佛告訴阿難：『你拿衣服去給那個女人遮上。』我當時得到了衣服，便向世尊的腳下叩頭，詳細陳述了我的罪惡和災難，希望得到憐憫，允許我出家修行。佛告訴阿難：『把這個女人，交給憍曇彌，讓她授戒。』當時大愛道，就接受了我，讓我做了比丘尼，就為我說了四諦的要義，苦、空、無常。我聽了這些佛法，專心精進，自己達到了阿羅漢的果位，通達知道過去未來，現在我這一世，所經歷的勤苦，難以全部陳述，就像前世所造的業，絲毫沒有差錯。」， "當時眾比丘尼，再次請示說：「前世有什麼過錯，而遭受這樣的災難？希望您能說出來。」" ], "english_translations": [ "English version: At that time, in that country, there was a son of a wealthy man who had just lost his wife. He buried her in a garden outside the city. Missing his wife, he went out of the city every day, weeping at her grave. At that time, he saw me and asked, 'Who are you? Sitting alone by the roadside.' I told him the truth, and he said to me, 'Now I want to go into that garden with you, is that okay?' I agreed, and we became husband and wife. After a few days, this wealthy man's son fell ill and could not be cured, and suddenly died. At that time, the custom of that country was that if he had anything he cherished in his life, it would be buried with him in the tomb at the time of burial. Although I was buried, my life was not yet over. At this time, a group of robbers came to dig open the tomb. At that time, the leader of the robbers, seeing that I was beautiful, took me as his wife. After a few weeks, he went out to rob again, was discovered by the owner, and was beheaded. The robbers' subordinates took his corpse and came back to me, and buried him together, and according to the custom of the country, buried me together. At that time, in the tomb, after three days, wolves, foxes, and dogs came to dig open the tomb again, wanting to eat the dead, and I came out again, blaming myself again: 'What calamity did I have in my past life, that I encountered such suffering in a few days? Having died and come back to life, what should I rely on to preserve the rest of my life?' I thought to myself: 'I have often heard that the disciples of the Shakya clan abandon their families to practice the Way, and after achieving the Way, they are called Buddhas, who understand the past and the future. It would be better to go and take refuge in him.' Then I immediately went to the Jetavana Monastery, and from afar I saw the Tathagata, like the flowers on a tree, like the moon among the stars. At that time, the World Honored One, using the three insights without outflows, observed that I should be saved, and came to greet me. At that time, I was naked, with nothing to cover myself, so I sat on the ground, covering my breasts with my hands. The Buddha told Ananda, 'Take clothes and cover that woman.' At that time, I received the clothes, and then bowed at the feet of the World Honored One, and explained in detail my sins and disasters, hoping to receive compassion and allow me to become a monk. The Buddha told Ananda, 'Give this woman to Gautami, and let her give her the precepts.' At that time, Mahaprajapati Gautami accepted me, and made me a bhikkhuni, and then explained to me the essentials of the Four Noble Truths, suffering, emptiness, and impermanence. After hearing these teachings, I focused my mind and diligently practiced, and achieved the state of Arhat, understanding the past and the future. The hardships I have experienced in this life are difficult to fully describe, just like the karma I created in my past life, not a bit different.", "At that time, the bhikkhunis asked again, 'What fault did you have in your past life that you suffered such a disaster? We hope you can tell us.'" ] }

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。」

微妙答曰：「汝等靜聽。乃往過世，有一長者，財富無數，無有子息，更取小婦，雖小家女，端正少雙，夫甚愛念，遂便有娠。十月已滿，生一男兒，夫妻敬重，視之無厭。大婦自念：『我雖貴族，現無子息可以繼嗣；今此小兒，若其長大，當領門戶，田財諸物，盡當攝持。我唐勞苦，積聚財產，不得自在。』妒心即生，不如早殺，內計已定即取鐵針，刺兒囟上，令沒不現。兒漸痟瘦，旬日之間，遂便喪亡。小婦懊惱，氣絕復穌，疑是大婦妒殺我子，即問大婦：『汝之無狀，怨殺我子。』大婦即時，自咒誓曰：『若殺汝子，使我世世，夫為毒蛇所殺，有兒子者，水漂狼食，身見生埋，自啖其子，父母大小，失火而死。何為謗我？何為謗我？』當於爾時，謂無罪福反報之殃，前所咒誓，今悉受之，無相代者。欲知爾時大婦者，則我身是。」

諸比丘尼，重複問曰：「復有何慶，得睹如來，就迎之耶？得在道堂免於生死？」

微妙答曰：「昔波羅㮈國，有一大山，名曰仙山，其中恒有辟支佛聲聞、外道神仙，無有空缺。彼時緣覺，入城分衛。有長者婦，見之歡喜，即供養之。緣覺食已，飛昇虛空，身出水火，坐臥空中。婦時見之，即發誓言：『使我後世得道如是。』爾時婦者，則我身是。緣是之故，得見如來，心意開解，成羅漢道。今日我身，雖得羅漢，恒熱鐵針，從頂上入，于足下出，晝夜患此，無復竟已。殃福如是，無有朽敗

微妙回答說：『你們安靜聽著。過去世，有一位長者，擁有無數財富，卻沒有兒子。他又娶了一個小妾，雖然出身低微，卻容貌端莊，非常受丈夫寵愛，不久就懷孕了。十個月后，生了一個男孩，夫妻倆非常敬重他，怎麼看都看不厭。大婦心裡想：『我雖然出身高貴，現在卻沒有兒子可以繼承家業；現在這個小兒，如果長大，就會掌管門戶，田地財產，全部都會被他掌握。我白白辛苦，積攢的財產，卻不能自己做主。』嫉妒心就產生了，不如早點殺了他。心裡打定主意后，就拿來鐵針，刺入嬰兒的囟門，讓針沒入不見。嬰兒漸漸消瘦，十天之內，就死了。小妾悲痛欲絕，氣絕後又甦醒過來，懷疑是大婦嫉妒殺害了自己的兒子，就問大婦：『你這個沒良心的，怨恨殺害了我的兒子。』大婦立刻發誓說：『如果我殺了你的兒子，就讓我世世代代，丈夫被毒蛇咬死，有兒子就被水沖走被狼吃掉，自己被活埋，吃自己的兒子，父母大小，被火燒死。為什麼要誹謗我？為什麼要誹謗我？』當時，她認為沒有罪福報應，之前所發的誓言，現在全部都應驗了，沒有人可以代替她承受。想知道當時的大婦是誰嗎？那就是我。』 眾比丘尼，又問：『您又有什麼福報，能夠見到如來，親自迎接他呢？又能在道場免於生死呢？』 微妙回答說：『過去在波羅㮈國，有一座大山，名叫仙山，其中經常有辟支佛、聲聞、外道神仙，從不空缺。當時，一位緣覺，進城乞食。一位長者婦，見到他非常歡喜，就供養了他。緣覺吃完后，飛昇到空中，身上發出水火，在空中坐臥。婦人當時見到，就發誓說：『愿我後世得道也像這樣。』當時的婦人，就是我。因為這個緣故，我才能見到如來，心意開解，成就羅漢道。今天我的身體，雖然已經成了羅漢，卻仍然有熱鐵針，從頭頂進入，從腳底出來，日夜遭受這種痛苦，沒有停止的時候。善惡報應就是這樣，不會腐朽敗壞。』

Subtle replied, 'You all listen quietly. In a past life, there was an elder who possessed countless riches but had no son. He then took a concubine, who, though from a humble family, was beautiful and greatly loved by her husband. Soon, she became pregnant. After ten months, she gave birth to a boy, whom the couple revered and never tired of looking at. The elder wife thought to herself, 『Although I am of noble birth, I have no son to inherit the family line. This child, if he grows up, will take over the household, the fields, and all the property. All my hard work and accumulated wealth will not be mine to control.』 Jealousy arose, and she decided to kill him early. Having made up her mind, she took an iron needle and pierced the baby's fontanel, making the needle disappear. The baby gradually weakened, and within ten days, he died. The concubine was heartbroken, fainted, and then revived. Suspecting that the elder wife had killed her son out of jealousy, she asked her, 『You heartless woman, you killed my son out of spite!』 The elder wife immediately swore, 『If I killed your son, may my husbands be killed by poisonous snakes in every life, may my sons be swept away by water and eaten by wolves, may I be buried alive, may I eat my own children, and may my parents and family die in a fire. Why do you slander me? Why do you slander me?』 At that time, she believed there was no retribution for good or evil. The vows she made then have all come to pass, and no one can take her place. Do you want to know who the elder wife was? It is I.』 The nuns asked again, 『What blessings did you have to see the Tathagata and welcome him personally? And to be in the Dharma hall and be free from birth and death?』 Subtle replied, 『In the past, in the country of Varanasi, there was a great mountain called Immortal Mountain, where Pratyekabuddhas, Sravakas, and non-Buddhist immortals constantly resided. At that time, a Pratyekabuddha entered the city to beg for alms. An elder's wife saw him and was very happy, so she made offerings to him. After the Pratyekabuddha finished eating, he flew into the sky, emitting water and fire from his body, and sat and lay in the air. The woman, seeing this, made a vow, 『May I attain enlightenment like this in my future lives.』 That woman was me. Because of this, I was able to see the Tathagata, my mind was opened, and I attained the state of Arhat. Today, although I have become an Arhat, I still suffer from hot iron needles entering my head and exiting my feet, day and night, without end. Such is the retribution of good and evil, it will not decay or perish.』

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。」

爾時五百貴姓比丘尼，聞說是法，心意悚然，觀欲之本，猶如熾火，貪慾之心，永不復生，在家之苦，甚於牢獄，諸垢消盡，一時入定，成阿羅漢道。各共齊心，白微妙曰：「我等纏綿繫著淫慾，不能自拔，今蒙仁恩導，得度生死。」

時佛嘆曰：「快哉微妙！夫為道者，能以法教，轉相教誡，可謂佛子。」

眾會聞說，莫不歡喜，稽首奉行。

（一七）阿輸迦施土品第十七(丹本此品在第四卷為第二十二)

一時佛在舍衛國祇樹給孤獨園。爾時世尊，晨與阿難，入城乞食。見群小兒于道中戲，各聚地土，用作宮舍，及作倉藏財寶五穀。有一小兒，遙見佛來，見佛光相，敬心內發，歡喜踴躍，生布施心，即取倉中名為谷者，即以手掬，欲用施佛。身小不逮，語一小兒：「我登汝上，以谷佈施。」小兒歡喜，報言：「可爾。」即躡肩上，以土奉佛。佛即下缽，低頭受土，受之已訖授與阿難，語言：「持此涂污我房。」乞食既得，還詣祇洹，阿難以土，涂佛房地，齊污一邊，其土便盡。污已，整衣服，具以白佛。佛告阿難：「曏者小兒，歡喜施土，土足涂污佛房一邊，緣斯功德，我般涅槃百歲之後，當作國王，字阿輸迦。其次小兒，當作大臣，共領閻浮提一切國土，興顯三寶，廣設供養，分佈舍利，遍閻浮提，當爲我起八萬四千塔。」

阿難歡喜，重白佛言：「如來先昔，造何功德，而乃有此多塔之報？」

佛言：「阿難！專心善聽

當時，五百位貴族出身的比丘尼，聽聞此法，內心感到震驚，觀察到慾望的本質，如同熾熱的火焰，貪慾之心永遠不再產生。她們覺得在家的痛苦，比牢獄還要嚴重。各種污垢都消除了，一時之間進入禪定，成就了阿羅漢的果位。她們一起齊心，對微妙說：『我們被淫慾纏繞束縛，不能自拔，現在蒙受您的恩德引導，得以脫離生死。』 這時，佛陀讚歎說：『太好了，微妙！作為修行之人，能夠用佛法教導，互相勸誡，可以稱得上是佛的弟子。』 大眾聽聞此說，沒有不歡喜的，都叩頭遵行。 （一七）阿輸迦施土品第十七（丹本此品在第四卷為第二十二） 一時，佛陀在舍衛國祇樹給孤獨園。當時，世尊早晨與阿難一起，進入城中乞食。看見一群小孩在路上玩耍，各自聚集泥土，用來做宮殿房屋，以及倉庫儲存財寶五穀。有一個小孩，遠遠看見佛陀走來，見到佛陀的光相，內心生起敬畏之心，歡喜雀躍，生起佈施之心，就從倉庫中取出名為谷的泥土，用手捧起，想要佈施給佛陀。因為身體矮小夠不著，就對另一個小孩說：『我踩在你身上，用泥土布施。』小孩歡喜，回答說：『可以。』就踩著他的肩膀，用泥土奉獻給佛陀。佛陀就放下缽，低頭接受泥土，接受完畢后交給阿難，說：『拿著這些泥土塗抹我的房間。』乞食完畢后，回到祇洹，阿難用泥土塗抹佛陀房間的地面，只塗抹了一邊，泥土就用完了。塗抹完畢后，整理好衣服，詳細地告訴了佛陀。佛陀告訴阿難：『剛才那個歡喜佈施泥土的小孩，泥土足夠塗抹佛陀房間的一邊，因為這個功德，我涅槃百年之後，他將成為國王，名字叫阿輸迦。其次那個小孩，將成為大臣，共同統治閻浮提的一切國土，興盛三寶，廣設供養，分佈舍利，遍佈閻浮提，將為我建造八萬四千座佛塔。』 阿難歡喜，再次對佛陀說：『如來過去，造了什麼功德，而有如此多佛塔的果報？』 佛陀說：『阿難！專心仔細聽。』

At that time, five hundred nuns of noble birth, hearing this Dharma, felt a sense of awe in their hearts. They observed the nature of desire, which was like a blazing fire, and the desire for greed would never arise again. They felt that the suffering of being at home was worse than being in prison. All defilements were extinguished, and they entered into samadhi at once, attaining the path of Arhatship. Together, with one mind, they said to Subtlety: 'We were entangled and bound by lust, unable to free ourselves. Now, we have received your benevolent guidance and have been able to escape from birth and death.' Then, the Buddha praised, saying: 'Excellent, Subtlety! Those who practice the Way, who can teach with the Dharma and admonish each other, can be called disciples of the Buddha.' The assembly, hearing this, were all delighted and bowed their heads in reverence and practiced accordingly. (17) Chapter Seventeen on King Ashoka's Offering of Earth (In the Dan version, this chapter is the twenty-second in the fourth volume) At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, the World Honored One, in the morning, went with Ananda into the city to beg for food. They saw a group of children playing on the road, each gathering earth to make palaces and storehouses for treasures and grains. One child, seeing the Buddha coming from afar, saw the Buddha's radiant appearance, and a respectful heart arose within him. He was joyful and elated, and a mind of giving arose. He immediately took earth from the storehouse, which was called 'grain,' and scooped it up with his hands, wanting to offer it to the Buddha. Because he was small and could not reach, he said to another child: 'I will climb on you to offer the earth.' The child was happy and replied: 'Okay.' He then stepped onto the other's shoulders and offered the earth to the Buddha. The Buddha lowered his bowl and received the earth. After receiving it, he gave it to Ananda, saying: 'Take this and plaster my room.' After begging for food, they returned to Jeta Grove. Ananda used the earth to plaster the floor of the Buddha's room, only plastering one side, and the earth was used up. After plastering, he tidied his clothes and told the Buddha in detail. The Buddha told Ananda: 'The child who joyfully offered the earth, the earth was enough to plaster one side of the Buddha's room. Because of this merit, one hundred years after my Nirvana, he will become a king named Ashoka. The other child will become a minister, and together they will rule all the lands of Jambudvipa, promote the Three Jewels, widely make offerings, distribute relics, throughout Jambudvipa, and will build eighty-four thousand stupas for me.' Ananda was delighted and again said to the Buddha: 'What merits did the Tathagata create in the past that resulted in the reward of so many stupas?' The Buddha said: 'Ananda! Listen attentively.'

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。過去久遠阿僧祇劫，有大國王，名波塞奇，典閻浮提八萬四千國。時世有佛，名曰弗沙。波塞奇王，與諸臣民，供養于佛及比丘僧，四事供養，敬慕無量。爾時其王，心自念言：『今此大國，人民之類，常得見佛禮拜供養，其餘小國，各處邊僻人民之類，無由修福，就當圖畫佛之形像，布與諸國，咸令供養。』作是念已，即召畫師，敕使圖畫。時諸畫師，來至佛邊，看佛相好，欲得畫之，適畫一處，忘失余處；重更觀看，複次下手，忘一畫一，不能使成。時弗沙佛，調和眾彩，手自為畫，以為摸法，畫立一像。於是畫師，乃能圖畫，都盡八萬四千之像，極令凈妙，端正如佛，布與諸國，一國與一。又作告下，敕令人民辦具花香以用供養。諸國王臣民，得如來像，歡喜敬奉，如視佛身。如是阿難！波塞奇王，今我身是。緣于彼世畫八萬四千如來之像，布與諸國令人供養，緣是功德，世世受福，天上人中，恒為帝王，所受生處，端正殊妙，三十二相、八十種好。緣是功德，自致成佛，涅槃之後，當復得此八萬四千諸塔果報。」

賢者阿難，及諸會者，聞佛所說，歡喜奉行。

（一八）◎七瓶金施品第十八(丹本為二十三)

一時佛在舍衛國祇樹給孤獨園。爾時諸比丘，各處異國，隨意安居；經九十日，安居已竟，各詣佛所，咨受聖教

現代漢語譯本：在過去極其久遠的阿僧祇劫，有一位大國王，名叫波塞奇，統治著閻浮提的八萬四千個國家。當時世上有一尊佛，名叫弗沙。波塞奇王與他的臣民，用四種供養品供養佛陀和比丘僧團，無比敬仰。那時，國王心中想：『現在這個大國的人民，能夠經常見到佛陀，禮拜供養，而其他小國，地處偏遠的人民，沒有機會修福，應該繪製佛陀的畫像，分發給各國，讓他們都能夠供養。』有了這個想法后，他立即召來畫師，命令他們作畫。畫師們來到佛陀身邊，觀看佛陀的相好，想要作畫，剛畫完一處，就忘記了其他地方；重新觀看，再次下手，畫一處忘一處，無法完成。這時，弗沙佛調和各種顏料，親自作畫，作為臨摹的範本，畫成了一尊佛像。於是，畫師們才能夠作畫，總共畫成了八萬四千尊佛像，極其精美，端正如同佛陀，分發給各國，每個國家一尊。又發佈公告，命令人民準備花香用來供養。各國的國王、大臣和人民，得到如來的畫像，歡喜敬奉，如同見到佛陀真身。阿難啊！波塞奇王，就是我現在的身軀。因為前世繪製了八萬四千尊如來的畫像，分發給各國讓人供養，憑藉這個功德，世世代代都享受福報，在天上和人間，恒常為帝王，所出生的地方，端正殊妙，具足三十二相、八十種好。憑藉這個功德，自己成就佛果，涅槃之後，還將得到這八萬四千座佛塔的果報。' 賢者阿難，以及在場的所有人，聽了佛陀所說，歡喜地接受並實行。 （一八）◎第七瓶金施品第十八（丹本為二十三） 一時，佛陀在舍衛國的祇樹給孤獨園。當時，各位比丘，各自在不同的國家，隨意安居；經過九十天，安居結束后，各自前往佛陀所在之處，請教佛陀的教誨。

English version: In the immeasurably long past asamkhya kalpas, there was a great king named Paseki, who ruled over eighty-four thousand kingdoms in Jambudvipa. At that time, there was a Buddha named Fusha. King Paseki, along with his ministers and people, made offerings to the Buddha and the Sangha of monks, with four kinds of offerings, and with boundless reverence. At that time, the king thought to himself: 『Now, the people of this great kingdom can often see the Buddha, pay homage, and make offerings, but the people of other small countries, located in remote areas, have no opportunity to cultivate merit. I should have images of the Buddha painted and distributed to all countries, so that they may all make offerings.』 Having this thought, he immediately summoned painters and ordered them to paint. The painters came to the Buddha's side, observed the Buddha's features, and tried to paint, but as soon as they finished one part, they forgot the rest; they looked again and started again, forgetting one part as they painted another, unable to complete it. At this time, Buddha Fusha mixed various colors and painted himself, as a model for them to copy, creating one image. Then, the painters were able to paint, completing a total of eighty-four thousand images, extremely exquisite, as perfect as the Buddha, and distributed them to all countries, one image to each country. He also issued a proclamation, ordering the people to prepare flowers and incense for offerings. The kings, ministers, and people of all countries, upon receiving the image of the Tathagata, joyfully revered it, as if seeing the Buddha himself. O Ananda! King Paseki, that is my present body. Because in that past life, I had eighty-four thousand images of the Tathagata painted and distributed to all countries for people to make offerings, due to this merit, I have received blessings in every life, constantly being a king in heaven and among humans, and the places where I am born are beautiful and extraordinary, possessing the thirty-two marks and eighty minor characteristics. Due to this merit, I have attained Buddhahood myself, and after Nirvana, I will again receive the karmic reward of these eighty-four thousand stupas.』 The venerable Ananda, and all those present, having heard what the Buddha said, joyfully accepted and practiced it. (18) ◎ Chapter 18: The Seven Jars of Gold Offering (Chapter 23 in the Dan version) At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, the various monks, each in different countries, were dwelling in peace as they pleased; after ninety days, having completed their retreat, they each went to where the Buddha was, to seek the Buddha's teachings.

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。爾時世尊，與諸比丘，隔別經久，慈心愍傷，即舉千輻相輪神手，而慰勞之，下意問訊：「汝等諸人！住在僻遠，飲食供養，得無乏耶？」如來功德，世無儔類，今乃下意，瞻諸比丘，特懷謙敬。阿難見之，甚怪所以，即白佛言：「世尊出世，最為殊特，功德智慧，世之希有。今乃下意，慰喻問訊諸比丘眾，何其善耶？不審，世尊！興發如是謙卑之言，為遠近耶？」

世尊告曰：「欲知不乎？明聽善思！當爲汝說。」「奉教善聽。」

佛告阿難：「過去久遠，無數無量不可思議阿僧祇劫，此閻浮提，有一大國，名波羅㮈。時有一人，好修家業，意偏愛金，勤力積聚，作役其身，四方治生，所得錢財，盡用買金，因得一瓶，于其舍內，掘地藏之。如是種種，勤身苦體，經積年歲，終不衣食，聚之不休，乃得七瓶，悉取埋之。其人後時，遇疾命終，由其愛金，轉身作一毒蛇之身，還其舍內，守此金瓶。經積年歲，其舍摩滅，無人住止，蛇守金瓶，壽命年歲，已復向盡，舍其身已，愛心不息，復受本形，自以其身，纏諸金瓶。如是展轉，經數萬歲，最後受身，厭心復生，自計由來，為是金故，而受惡形，無有休已。『今當用施快福田中，使我世世蒙其福報。』思惟計定，往至道邊，竄身草中，匿身而看，設有人來，我當語之。爾時毒蛇見有一人順道而過，蛇便呼之。人聞喚聲，左右顧望，不見有人，但聞其聲，複道而行。蛇復現形，喚言：『咄人！可來近我

現代漢語譯本：那時，世尊與眾比丘分別已久，心中慈悲憐憫，便舉起千輻輪相的神手，來安慰他們，並謙遜地問候道：『你們各位！住在偏遠的地方，飲食供養，可有缺乏嗎？』如來的功德，世上沒有能與之相比的，如今卻謙遜地關懷眾比丘，特別懷著謙恭敬重之心。阿難見到這種情況，感到非常奇怪，就對佛說：『世尊出世，最為殊勝特別，功德智慧，世上稀有。如今卻謙遜地安慰問候眾比丘，這是多麼好啊！不知，世尊！您為何興起如此謙卑的言語，是爲了遠近的緣故嗎？』 世尊告訴他說：『你想知道嗎？仔細聽，好好思考！我當爲你解說。』『遵從教誨，我當仔細聽。』 佛告訴阿難：『過去久遠，無數無量不可思議阿僧祇劫之前，這閻浮提，有一個大國，名叫波羅㮈。當時有一個人，喜歡經營家業，偏愛金子，勤勞積聚，勞役自己的身體，四處謀生，所得的錢財，都用來買金子，因此得到一個瓶子，在他家中，挖地藏起來。像這樣種種，勤勞身體，辛苦勞作，經過多年，始終不肯吃穿，積聚不停，才得到七個瓶子，全部都埋藏起來。那人後來，得了疾病而死，由於他貪愛金子，轉身變成一條毒蛇，回到他家中，守護這些金瓶。經過多年，他的房屋破敗，無人居住，蛇守護著金瓶，壽命將盡，捨棄蛇身之後，愛心不息，又恢復原來的樣子，自己用身體纏繞著那些金瓶。這樣輾轉，經過數萬年，最後一次受生，厭惡之心又生起，自己思量由來，都是因為這些金子，而遭受惡報，沒有停止的時候。『現在應當用這些金子佈施在福田中，使我世世代代蒙受福報。』思量決定之後，就到路邊，藏身在草叢中，隱藏身體觀看，如果有人來，我就告訴他。當時毒蛇看見有一個人順著道路走過，蛇就呼喚他。那人聽到呼喚聲，左右張望，沒有看見有人，只聽到聲音，就繼續趕路。蛇又現出形體，呼喚說：『喂！你過來靠近我！』

English version: At that time, the World Honored One, having been separated from the monks for a long time, felt compassion and pity in his heart. He then raised his divine hand with the thousand-spoked wheel mark to comfort them, and humbly inquired: 'All of you! Living in remote places, are your food and offerings sufficient?' The merits of the Tathagata are unparalleled in the world, yet now he humbly cares for the monks, with particular respect and reverence. Ananda, seeing this, felt very strange and said to the Buddha: 'World Honored One, your appearance in the world is most extraordinary and special, your merits and wisdom are rare in the world. Yet now you humbly comfort and inquire after the monks, how good is this! I wonder, World Honored One! Why do you initiate such humble words, is it for the sake of those far and near?' The World Honored One told him: 'Do you wish to know? Listen carefully and think well! I will explain it to you.' 'I will follow your teachings and listen carefully.' The Buddha told Ananda: 'In the distant past, countless immeasurable inconceivable asamkhya kalpas ago, in this Jambudvipa, there was a great country called Varanasi. At that time, there was a man who liked to manage his household affairs, and he was particularly fond of gold. He diligently accumulated it, toiling his body, seeking a livelihood in all directions. The money he earned was all used to buy gold, and thus he obtained a jar, which he buried in the ground inside his house. In this way, he toiled his body and worked hard for many years, never eating or dressing well, accumulating without ceasing, until he obtained seven jars, all of which he buried. Later, that man fell ill and died. Because of his love for gold, he was reborn as a poisonous snake, returning to his house to guard these gold jars. After many years, his house fell into ruin, and no one lived there. The snake guarded the gold jars, and when its lifespan was about to end, it abandoned its snake body. Its love did not cease, and it returned to its original form, using its body to coil around the gold jars. In this way, it went through tens of thousands of years. In its last rebirth, a sense of disgust arose again. It reflected on its past, realizing that it was because of this gold that it had suffered evil retribution without end. 'Now I should use this gold to give alms in the field of merit, so that I may receive blessings in all my future lives.' After thinking and deciding, it went to the side of the road, hid in the grass, and watched. If someone came, it would tell them. At that time, the poisonous snake saw a person passing by on the road, and the snake called out to him. The person heard the call, looked around, but did not see anyone, only heard the voice, and continued on his way. The snake then revealed its form and called out, 'Hey! You, come closer to me!'

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。』人答蛇言：『汝身毒惡，喚我用為？我若近汝，儻為傷害。』蛇答人言：『我茍懷惡，設汝不來，亦能作害。』其人恐懼，往至其所。蛇語人言：『吾今此處，有一瓶金，欲用相托供養作福，能為之不？若不為者，我當害汝。』其人答蛇：『我能為之。』時蛇將人，共至金所，出金與之，又告之曰：『卿持此金，供養眾僧，設食之日，好念持一阿輸提來，取我舁去。』其人擔金，至僧伽藍，付僧維那，具以上事，向僧說之，云其毒蛇，欲設供養，克作食日。僧受其金為設美膳，作食日至，其人持一小阿輸提，往至蛇所，蛇見其人，心懷歡喜，慰喻問訊，即盤其身，上阿輸提。於是其人，以疊覆上，擔向佛圖。道逢一人，問擔蛇人：『汝從何來？體履佳不？』其人默然不答彼問，再三問之不出一言，所持毒蛇，即便瞋恚，含毒熾盛，欲殺其人，還自遏折。復自思念：『云何此人？不知時宜，他以好意，問訊進止，鄭重三問，無一言答，何可疾耶？』作是念已，毒心復興，隆猛內發，復欲害之。臨當吐毒，復自思惟：『此人為我作福，未有恩報。』如是再三，還自奄伏。『此人於我，已有大恩，雖復作罪，事宜忍之。』前到空處，蛇語其人：『下我著地。』窮責極切，囑戒以法。其人於是，便自悔責，生謙下心，垂矜一切。蛇重囑及：『莫更爾耶！』其人擔蛇，至僧伽藍，著眾僧前。於時眾僧，食時已到，作行而立。蛇令彼人次第賦香，自以信心，視受香者

現代漢語譯本：那人回答蛇說：『你身體有毒又兇惡，叫我來做什麼？我如果靠近你，恐怕會受到傷害。』蛇回答那人說：『我如果心懷惡意，即使你不來，也一樣能作害。』那人感到恐懼，就去了蛇那裡。蛇對那人說：『我現在這裡有一瓶金子，想委託你用來供養作福，你能做嗎？如果不能做，我就要害你。』那人回答蛇說：『我能做。』當時蛇就帶著那人，一起到了金子所在的地方，拿出金子給他，又告訴他說：『你拿著這些金子，供養眾僧，設齋飯的那天，好好地拿一個阿輸提來，把我抬走。』那人擔著金子，到了僧伽藍，交給僧維那，把以上的事情，都告訴了僧人，說那條毒蛇，想要設齋供養，約定了齋飯的日子。僧人收下金子，準備了豐盛的齋飯，到了齋飯的日子，那人拿著一個小阿輸提，去到蛇那裡，蛇見到那人，心裡非常高興，安慰問候，就盤起身體，爬到阿輸提上。於是那人，用布疊蓋在上面，擔著向佛圖走去。路上遇到一個人，問擔蛇的人：『你從哪裡來？身體好嗎？』那人沉默不語，不回答他的問題，那人再三問他，他也不說一句話，所擔的毒蛇，就立刻生氣了，毒性熾盛，想要殺死那人，但又自己克制住了。又自己思量：『為什麼這個人？不知道時機，別人好意，問候進退，鄭重地問了三次，他卻一句話都不回答，怎麼可以這樣呢？』這樣想過後，毒心又再次興起，猛烈地從內心爆發，又想要害他。臨到要吐毒的時候，又自己思量：『這個人為我作福，還沒有報答他的恩情。』像這樣再三，又自己壓制住了。『這個人對我，已經有很大的恩情，即使他犯了錯，也應該忍耐。』到了空曠的地方，蛇對那人說：『把我放下來。』嚴厲地責問他，用佛法告誡他。那人於是，就自己悔恨責備，生出謙卑的心，憐憫一切。蛇再次囑咐說：『不要再這樣了！』那人擔著蛇，到了僧伽藍，放在眾僧面前。這時眾僧，吃飯的時間已經到了，排成佇列站立。蛇讓那人依次分發香，自己以信心，看著接受香的人。 現代漢語譯本：』

English version: The man replied to the snake, 'Your body is poisonous and evil, what do you want me for? If I get close to you, I'm afraid I'll be harmed.' The snake replied to the man, 'If I had evil intentions, even if you didn't come, I could still do harm.' The man felt afraid and went to the snake. The snake said to the man, 'I have a bottle of gold here, and I want to entrust you to use it for offerings and making merit. Can you do it? If you can't, I will harm you.' The man replied to the snake, 'I can do it.' Then the snake took the man to where the gold was, took out the gold and gave it to him, and told him, 'You take this gold to make offerings to the monks. On the day of the meal, be sure to bring an ashuti to carry me away.' The man carried the gold to the Sangharama, gave it to the monastery's supervisor, and told the monks about the matter, saying that the poisonous snake wanted to make offerings and had set a date for the meal. The monks accepted the gold and prepared a sumptuous meal. On the day of the meal, the man took a small ashuti and went to the snake. When the snake saw the man, it was very happy, comforted him, and then coiled its body and climbed onto the ashuti. Then the man covered it with a cloth and carried it towards the stupa. On the way, he met a man who asked the snake carrier, 'Where are you coming from? Are you well?' The man remained silent and did not answer his question. The man asked him again and again, but he did not say a word. The poisonous snake he was carrying immediately became angry, its venom intensified, and it wanted to kill the man, but it restrained itself. It thought to itself, 'Why is this man so ignorant of the situation? Someone kindly asked him about his well-being, and he didn't answer a single word after being asked three times. How can he be like this?' After thinking this, the venomous heart rose again, erupting fiercely from within, and it wanted to harm him again. When it was about to spit venom, it thought to itself, 'This man is making merit for me, and I haven't repaid his kindness yet.' It did this three times, and then suppressed itself again. 'This man has already done me a great favor, even if he has made a mistake, I should be patient.' When they reached an open space, the snake said to the man, 'Put me down.' It sternly questioned him and admonished him with the Dharma. The man then repented and blamed himself, developed a humble heart, and had compassion for all. The snake again instructed him, 'Don't do that again!' The man carried the snake to the Sangharama and placed it in front of the monks. At this time, the monks' mealtime had arrived, and they stood in a line. The snake had the man distribute incense in order, and with faith, it watched those who received the incense. English version:』

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。如是盡底，熟看不移，眾僧引行，繞塔周匝，其人捉水，洗眾僧手，蛇懷敬意，觀洗手人，無有厭心。眾僧食訖，重為其蛇，廣為說法。蛇倍歡喜，更增施心，將僧維那，到本金所，殘金六瓶，盡用施僧。作福已訖，便取命終，由其福德，生忉利天。」佛告阿難：「欲知爾時擔蛇人者，豈異人乎？則我身是。時毒蛇者，今舍利弗是。我乃往日擔蛇之時，為蛇見責，慚愧立誓，生謙下心，等視一切，未曾中退，乃至今日。」

時諸比丘，阿難之等，聞佛所說，歡喜奉行。

（一九）◎差摩現報品第十九(丹本為二十四)

一時佛住羅閱祇竹林精舍，與尊弟子無央數眾。爾時國中，有一婆羅門，居貧窮困，乏于錢穀，勤加不懈，衰禍遂甚，方宜理盡，衣食不供，便行問人：「今此世間，作何等行，令人現世蒙賴其福？」有人答言：「汝不知耶？今佛出世，福度眾生，祐利一切，無不得度。如來複有四尊弟子，摩訶迦葉、大目犍連、舍利弗、阿那律等斯四賢士，每哀貧乏，常行福利苦厄眾生。汝今若能以信敬心，設食供養此諸賢士，則可現世稱汝所愿。」時婆羅門，聞諸人所說如是事已，心懷歡喜，往其國中，遍行自炫，作役其身，得少財物，擔至其家，施設飲食，請諸賢聖，供養一日，克心精勤，望現世報。婆羅門婦，字曰差摩(晉言安隱)，飯僧已訖，諸尊弟子，勸請差摩，受八關齋，受齋已訖，各還精舍

現代漢語譯本：如果完全看透了，仔細觀察就不會動搖。眾僧引導著他，繞著佛塔走了一圈。那個人拿著水，洗眾僧的手，蛇懷著敬意，看著洗手的人，沒有絲毫厭煩之心。眾僧吃完飯後，又為那條蛇廣泛地說法。蛇更加歡喜，更加增添了佈施之心，帶領僧維那，到了它原來的金子所在的地方，剩下的六瓶金子，全部用來佈施給僧人。做完這些福事後，就結束了生命，由於它的福德，轉生到了忉利天。」佛告訴阿難：「想知道那時扛蛇的人是誰嗎？不是別人，就是我的前身。當時的毒蛇，就是現在的舍利弗。我過去扛蛇的時候，被蛇責備，感到慚愧，立下誓言，生起謙卑之心，平等看待一切，從未退縮，直到今天。」 當時各位比丘，阿難等人，聽了佛所說的話，歡喜地奉行。 （一九）◎差摩現報品第十九（丹本為二十四） 一時，佛住在羅閱祇竹林精舍，與無數的尊貴弟子在一起。當時，國內有一個婆羅門，生活貧困，缺少錢財糧食，雖然勤奮努力，但災禍卻更加嚴重，各種方法都用盡了，衣食都無法保障，於是就去問別人：『現在這個世間，做什麼樣的行為，能讓人在現世就得到福報呢？』有人回答說：『你不知道嗎？現在佛陀出世，用福德來救度眾生，保佑利益一切，沒有誰不能被救度。如來還有四位尊貴的弟子，摩訶迦葉、大目犍連、舍利弗、阿那律等這四位賢士，他們常常憐憫貧困，經常為受苦受難的眾生行善。你現在如果能以虔誠恭敬的心，準備食物供養這些賢士，就可以在現世實現你的願望。』當時，婆羅門聽了人們所說的這些事後，心中非常歡喜，就在國內到處奔走，自己勞作，得到少許財物，挑回家中，準備飲食，邀請各位賢聖，供養了一天，一心精勤，希望得到現世的報應。婆羅門的妻子，名叫差摩（晉語意為安穩），供養僧人吃飯完畢后，各位尊貴的弟子，勸請差摩，受持八關齋戒，受戒完畢后，各自返回精舍。

English version: 'If one sees through it completely, and observes carefully without wavering, the monks would lead him, circling the pagoda. That person would take water and wash the hands of the monks. The snake, with reverence, would watch the person washing hands, without any sense of aversion. After the monks finished eating, they would again extensively preach the Dharma to the snake. The snake would be even more delighted, and would further increase its desire to give, leading the monastic supervisor to the place where its gold was originally located. The remaining six jars of gold would all be used to give to the monks. After completing these meritorious deeds, it would then end its life. Due to its merit, it would be reborn in the Trayastrimsha Heaven.' The Buddha told Ananda, 'Do you want to know who the person carrying the snake at that time was? It was none other than my past self. The poisonous snake at that time was the current Shariputra. When I was carrying the snake in the past, I was rebuked by the snake, felt ashamed, and made a vow to cultivate humility, to treat everyone equally, and never to retreat, even until today.' At that time, all the monks, Ananda and others, having heard what the Buddha said, joyfully practiced it. (19) Chapter 19 on the Immediate Retribution of Chama (Chapter 24 in the Dan Version) At one time, the Buddha was residing in the Bamboo Grove Monastery in Rajagriha, with countless venerable disciples. At that time, in the country, there was a Brahmin who lived in poverty, lacking money and grain. Although he worked diligently, his misfortunes only worsened. Having exhausted all means, he could not even provide for his basic needs of food and clothing. So he went around asking people, 'In this world, what kind of actions can one do to receive blessings in this very life?' Someone replied, 'Don't you know? Now the Buddha has appeared in the world, using merit to save sentient beings, protecting and benefiting all, and no one is left unsaved. The Tathagata also has four venerable disciples, Mahakasyapa, Maudgalyayana, Shariputra, and Aniruddha, these four virtuous ones, who often have compassion for the poor and frequently perform good deeds for suffering beings. If you can now, with a sincere and respectful heart, prepare food to offer to these virtuous ones, you can fulfill your wishes in this very life.' At that time, the Brahmin, having heard these things that people said, was very happy in his heart. He went all over the country, working hard himself, and obtained a small amount of wealth. He carried it back to his home, prepared food and drink, invited the venerable ones, and made offerings for a day, with a focused and diligent mind, hoping to receive immediate retribution. The Brahmin's wife, named Chama (which means 'peaceful' in Jin), after the monks had finished eating, the venerable disciples urged Chama to receive the Eight Precepts. After receiving the precepts, they each returned to the monastery.

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。時瓶沙王，值游林澤還來向城，道見一人，犯王重罪，縛著標頭，豎在道邊，見王悲哀，求索少食；王情愍傷，即可當與，正爾別去。時王竟日，忽忘前事，夜卒自念：「我以先許彼罪人食，云何欻忘？」即時遣人致食往與，舉宮內外，無慾往者，咸作是說：「今是夜半，道路恐有猛獸惡鬼羅剎，禍難眾多，寧死於此，不能去也。」爾時國王，念彼人苦，身心煩惱，極懷憐愍，即令國中：「誰能致食至彼人所，賞金千兩。」國中人民，無受募者。於時差摩，常聞人說：「若世有人，受持八關齋者，眾邪惡鬼，毒獸之類，一切惡災，無能傷害。」差摩聞之，便興此心：「我家貧窮，加復受齋，今王所募，欲為我耳，我今當往受其募直。」思惟已定，往應王募。爾時國王，又語差摩：「為吾擔食，至彼人所，若達來還，吾定當與汝金千兩。」

差摩即時，如敕擔往，至心持齋，無有缺失，順道而行。出城漸遠，逢一羅剎，名曰藍婆。彼鬼是時，生五百子，初生已竟，極懷飢渴，見差摩來，望以為食。然彼差摩，持齋無缺，羅剎見之，逆懷怖畏，飢餓所逼，現身從乞所擔之食，持少施我。差摩不逆，以少丐之，所施雖少，鬼神力故，而用飽滿。於時羅剎，問差摩言：「汝字何等？」女人答言：「我字差摩。」羅剎歡喜，語差摩言：「今我分身，而得安隱，由卿活命，益我不少，我既蒙活，復聞好字，我所住處，有一釜金，持以報卿，來時念取

現代漢語譯本：過去，有一位名叫沙瓶的國王，他到林澤遊玩后返回城裡，在路上看到一個人，犯了重罪，被捆綁著，頭上插著標牌，豎立在路邊。國王看到他很悲傷，那人向國王乞求一點食物。國王心生憐憫，立刻答應給他，然後就離開了。國王一整天，忽然忘記了這件事。到了晚上，國王的侍從自己想到：『我之前答應給那個罪人食物，怎麼突然就忘了呢？』於是立刻派人送食物去給他，但整個宮裡內外，沒有一個人願意去，都說：『現在是半夜，路上恐怕有猛獸惡鬼羅剎，災禍很多，寧願死在這裡，也不能去。』這時國王想到那個人的痛苦，身心煩惱，非常憐憫，就下令在全國說：『誰能把食物送到那個人那裡，賞金千兩。』全國人民，沒有一個人接受招募。當時，有一個叫差摩的人，經常聽人說：『如果世上有人，受持八關齋戒，各種邪惡鬼怪，毒獸之類，一切災禍，都不能傷害他。』差摩聽到后，就產生了這樣的想法：『我家貧窮，加上我正在持齋，現在國王招募，就是爲了我啊，我應該去接受招募的賞金。』考慮清楚后，就去應募了。這時國王又對差摩說：『你為我把食物送到那個人那裡，如果能安全回來，我一定給你金子千兩。』 差摩立刻按照命令，擔著食物前往，她一心持齋，沒有絲毫缺失，順著道路走去。出城漸漸遠了，遇到一個羅剎，名叫藍婆。那個鬼當時，生了五百個孩子，剛生完，非常飢渴，看到差摩來了，希望把她當食物。然而差摩，持齋沒有缺失，羅剎看到她，反而心生恐懼，被飢餓逼迫，現身向她乞討她擔著的食物，說：『給我一點吧。』差摩沒有拒絕，給了她一點，給的雖然少，但因為鬼神的力量，羅剎吃飽了。這時羅剎問差摩說：『你叫什麼名字？』女人回答說：『我叫差摩。』羅剎很高興，對差摩說：『現在我分娩后，能夠平安無事，是因為你救了我的命，對我的幫助不小，我既然活了下來，又聽到這麼好的名字，我住的地方，有一釜金子，拿著報答你，你來的時候記得拿。』

English version: In the past, there was a king named Shāpíng, who went to play in the forest and returned to the city. On the way, he saw a person who had committed a serious crime, bound with a sign on his head, standing by the roadside. The king was saddened to see him, and the man begged the king for some food. The king felt compassion and immediately agreed to give it to him, and then left. The king, throughout the day, suddenly forgot about this matter. At night, the king's attendant thought to himself: 'I promised to give that criminal food before, how could I suddenly forget?' So he immediately sent someone to deliver food to him, but throughout the palace, no one was willing to go, all saying: 'Now it is midnight, there are probably fierce beasts, evil ghosts, and Rakshasas on the road, many disasters, we would rather die here than go.' At this time, the king thought of the man's suffering, his mind and body troubled, and he felt great pity, so he ordered throughout the country: 'Whoever can deliver food to that person will be rewarded with a thousand gold pieces.' No one in the country accepted the recruitment. At that time, there was a person named Chā Mó, who often heard people say: 'If there is someone in the world who observes the eight precepts, all kinds of evil ghosts, poisonous beasts, and all disasters cannot harm him.' When Chā Mó heard this, she had this thought: 'My family is poor, and I am observing the precepts, now the king is recruiting, it is for me, I should go and accept the reward.' After thinking it through, she went to apply. At this time, the king said to Chā Mó again: 'You deliver the food to that person for me, if you can return safely, I will definitely give you a thousand gold pieces.' Chā Mó immediately followed the order, carrying the food and heading there. She wholeheartedly observed the precepts, without any lapse, and walked along the road. As she got further from the city, she encountered a Rakshasa named Lán Pó. That ghost had just given birth to five hundred children, and was extremely hungry and thirsty. Seeing Chā Mó coming, she hoped to eat her. However, Chā Mó, observing the precepts without any lapse, the Rakshasa, seeing her, instead felt fear. Driven by hunger, she appeared and begged for some of the food she was carrying, saying: 'Give me a little.' Chā Mó did not refuse and gave her a little. Although she gave little, due to the power of the ghost, the Rakshasa was full. At this time, the Rakshasa asked Chā Mó: 'What is your name?' The woman replied: 'My name is Chā Mó.' The Rakshasa was very happy and said to Chā Mó: 'Now that I have given birth and am safe, it is because you saved my life, and you have helped me a lot. Since I have survived and heard such a good name, there is a pot of gold in the place where I live, take it to repay you, remember to take it when you come.'

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。」又復問言：「汝欲何至？」差摩答言：「欲持此食往與彼人。」藍婆又言：「我有女妹，在前住止，字阿藍婆，卿若見之，為吾問訊，云我分身，生五百子，身體安隱，具騰我情，令知訊息。」差摩如言，順道而去。見阿藍婆，即出問訊，說其藍婆，情事委曲，生五百子，皆悉安隱。時阿藍婆，聞之歡喜，問婦人曰：「今汝字何？」女人答言：「我字差摩。」羅剎聞之，亦用歡悅。「我姊分身，復得安隱，汝字復好，何其善也！今此住處，有一釜金，我用賜卿，來時念取。」又問之曰：「汝欲何至？」差摩答言：「為王擔食，至彼人所。」阿藍婆曰：「我有一弟，字分那奇，住在前路，為吾問訊，因騰姊意。」即復共辭，順道而進。到前如意，見分那奇，為其二姊，具說意狀，云彼大姊，生五百子，身輕安隱，無有不祥。時分那奇，聞其二姊平安訊息，心用歡喜、復問差摩：「汝字何等？」婦人答曰：「我字差摩。」其鬼答言：「汝字安隱，復傳我姊平安訊息，倍何快耶？」即語差摩言：「我此住處，有金一釜，以用遺卿，來時念取。」辭別已竟，引路而去。憶識故處，至彼人所，與食已訖，還來本處，取金三釜持至其家，復于王家，得賞金千兩，其家於是，拔貧即富。

國中庶民見其家內財寶饒多各各慕及，樂為營從，來至其家，承給使令。王聞是人福德如是，即召至宮，拜為大臣。既蒙王祿，其家又富，信心誠篤廣殖福業，請佛及僧，施設大檀。佛與徒眾，悉受其請

現代漢語譯本：又問她：『你打算去哪裡？』差摩回答說：『我想拿著這些食物去給那個人。』藍婆又說：『我有個妹妹，住在前面，名叫阿藍婆，你如果見到她，替我問候她，說我分身生了五百個孩子，身體安好，把我的情況都告訴她，讓她知道我的訊息。』差摩照她說的，順著路走了。見到阿藍婆，就上前問候，說了藍婆的情況，詳細地說了她生了五百個孩子，都平安無事。當時阿藍婆聽了很高興，問那婦人說：『你叫什麼名字？』婦人回答說：『我叫差摩。』羅剎聽了，也很高興。『我姐姐分身，又平安無事，你的名字又好，真是太好了！現在我住的地方，有一鍋金子，我用來賞賜你，你來的時候記得拿。』又問她說：『你打算去哪裡？』差摩回答說：『我為國王送飯，送到那個人那裡。』阿藍婆說：『我有個弟弟，名叫分那奇，住在前面的路上，替我問候他，順便告訴他我姐姐的情況。』隨即告辭，順著路往前走。到了前面，見到分那奇，為他兩個姐姐，詳細地說了情況，說他大姐生了五百個孩子，身體輕安，沒有不祥。當時分那奇，聽到他兩個姐姐平安的訊息，心裡很高興，又問差摩：『你叫什麼名字？』婦人回答說：『我叫差摩。』那鬼回答說：『你的名字平安，又傳達了我姐姐平安的訊息，真是太好了！』就對差摩說：『我住的地方，有一鍋金子，用來送給你，你來的時候記得拿。』告別之後，引路而去。記住原來的地方，到了那個人那裡，送完飯後，回到原來的地方，拿了三鍋金子帶回家，又在國王那裡，得到賞金一千兩，他們家於是就脫貧致富。 國中的百姓看到他家裡的財寶很多，都羨慕他，樂意為他做事，來到他家，聽從他的使喚。國王聽說這個人福德如此，就召他進宮，任命他為大臣。他既然得到了國王的俸祿，家裡又富裕，信心誠懇，廣泛地種植福業，請佛和僧人，施捨大量的財物。佛和他的弟子們，都接受了他的邀請。

English version: She was then asked, 'Where do you intend to go?' Chama replied, 'I wish to take this food to that person.' Lanpo then said, 'I have a younger sister, living ahead, named Alanpo. If you see her, please greet her for me, saying that I, having divided my body, have given birth to five hundred children, and that my body is well and at peace. Convey my situation to her, so she may know the news.' Chama did as she was told and went on her way. Upon seeing Alanpo, she immediately greeted her and recounted Lanpo's situation in detail, saying that she had given birth to five hundred children, all of whom were safe and well. At that time, Alanpo was delighted to hear this and asked the woman, 'What is your name?' The woman replied, 'My name is Chama.' The Rakshasa was also pleased to hear this. 'My sister has divided her body and is safe and well, and your name is also good, how wonderful! Now, in this place where I live, there is a pot of gold, which I will give to you as a reward. Remember to take it when you come.' She then asked, 'Where do you intend to go?' Chama replied, 'I am carrying food for the king, to that person.' Alanpo said, 'I have a younger brother, named Fennaqi, who lives on the road ahead. Please greet him for me and convey my sister's situation to him.' She then took her leave and continued on her way. Upon reaching the place ahead, she saw Fennaqi and told him about his two sisters in detail, saying that his elder sister had given birth to five hundred children, and that her body was light and at peace, without any misfortune. At that time, Fennaqi was delighted to hear the news of his two sisters' well-being and asked Chama, 'What is your name?' The woman replied, 'My name is Chama.' The ghost replied, 'Your name is peaceful, and you have also conveyed the news of my sister's well-being, how much more joyful can it be?' He then said to Chama, 'In this place where I live, there is a pot of gold, which I will leave for you. Remember to take it when you come.' After saying goodbye, she was led away. Remembering the original place, she went to that person, delivered the food, and then returned to the original place, taking three pots of gold back to her home. She also received a reward of a thousand taels of gold from the king, and her family thus became rich. The common people in the country, seeing the abundance of treasures in her home, all envied her and were happy to work for her, coming to her home to serve her. The king, hearing that this person's blessings were such, summoned her to the palace and appointed her as a minister. Having received the king's salary, her family became wealthy again, and with sincere faith, she extensively cultivated good deeds, inviting the Buddha and the Sangha, and making large offerings. The Buddha and his disciples all accepted her invitation.

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。飲食已訖，佛為說法，心意開解，成須陀洹。時諸會者，阿難之等，聞佛所說，歡喜奉行。

（二〇）◎貧女難陀品第二十(丹本此品在第十一卷為五十三)

一時佛在舍衛國祇樹給孤獨園。爾時國中，有一女人名曰難陀，貧窮孤獨，乞丐自活。見諸國王臣民大小，各各供養佛及眾僧，心自思惟：「我之宿罪，生處貧賤，雖遭福田，無有種子。」酸切感傷，深自咎悔，便行乞丐，以俟微供。竟日不休，唯得一錢，持詣油家，欲用買油。油家問曰：「一錢買油，少無所逮，用作何等？」難陀具以所懷語之。油主憐愍，增倍與油。得已歡喜，足作一燈，擔向精舍，奉上世尊，置於佛前眾燈之中，自立誓願：「我今貧窮，用是小燈，供養于佛。以此功德，令我來世得智慧照，滅除一切眾生垢闇。」作是誓已，禮佛而去。乃至夜竟，諸燈盡滅，唯此獨燃。是時目連，次當日直，察天已曉，收燈摒擋，見此一燈，獨燃明好，膏炷未損，如新燃燈，心便生念：「白日燃燈，無益時用。欲取滅之，暮規還燃。」即時舉手，扇滅此燈，燈焰如故，無有虧滅；復以衣扇，燈明不損。佛見目連欲滅此燈，語目連曰：「今此燈者，非汝聲聞所能傾動，正使汝注四大海水，以用灌之，隨嵐風吹，亦不能滅。所以爾者？此是廣濟，發大心人所施之物。」佛說是已，難陀女人，復來詣佛頭面作禮，於時世尊，即授其記：「汝于來世二阿僧祇百劫之中，當得作佛，名曰燈光，十號具足

現代漢語譯本：用過餐后，佛陀為他們說法，他們的心意豁然開朗，證得了須陀洹果位。當時在場的大眾，包括阿難等人，聽聞佛陀所說，都歡喜地接受並奉行。 現代漢語譯本：(二〇)◎貧女難陀品第二十（丹本此品在第十一卷為五十三） 現代漢語譯本：一時，佛陀在舍衛國的祇樹給孤獨園。當時，國內有一個名叫難陀的女子，她貧窮孤獨，靠乞討為生。她看到各國王公大臣和百姓們都紛紛供養佛陀和僧眾，心中自忖：『我前世造了罪業，所以今生如此貧賤，雖然遇到了福田，卻沒有播種的種子。』她感到非常悲傷，深深地自責，於是便去乞討，希望能得到一點點供養。她整天不停地乞討，只得到了一枚錢幣，便拿著它去油店，想要買油。油店老闆問她：『一枚錢幣買油，太少了，能做什麼用呢？』難陀便把自己的想法告訴了他。油店老闆憐憫她，加倍給了她油。她得到油后非常高興，足夠做一盞燈了，便拿著燈到精舍，供奉給世尊，放在佛前的眾多燈中，自己發誓說：『我今生貧窮，用這盞小燈供養佛陀。以此功德，愿我來世能得到智慧的光明，滅除一切眾生的垢穢和黑暗。』發誓完畢，她便禮佛離去。到了晚上，所有的燈都熄滅了，只有她供奉的這盞燈獨自燃燒。當時，目連尊者輪值當班，看到天已經亮了，便開始收拾燈具，看到這盞燈獨自明亮，燈油和燈芯都沒有損耗，如同新點燃的一樣，心中便想：『白天點燈，沒有實際用處。我把它熄滅，晚上再點燃。』於是他舉起手，想要扇滅這盞燈，燈焰卻依然如故，沒有熄滅；他又用衣服扇，燈光也沒有減弱。佛陀看到目連想要熄滅這盞燈，便對目連說：『這盞燈，不是你們聲聞弟子所能動搖的，即使你用四大海的水來澆灌它，或者用狂風吹它，也不能熄滅。之所以這樣，是因為這是廣濟眾生、發大心的人所供養的。』佛陀說完這些話后，難陀女子又來到佛陀面前，頂禮膜拜。這時，世尊便為她授記說：『你在未來二阿僧祇百劫之後，將會成佛，佛號為燈光，具足十號。』

English version: After the meal, the Buddha preached the Dharma to them, and their minds were enlightened, attaining the state of Srotapanna. At that time, the assembly, including Ananda and others, heard what the Buddha said, and joyfully accepted and practiced it. English version: (20)◎Chapter Twenty on the Poor Woman Nanda (In the Dan version, this chapter is the fifty-third in the eleventh volume) English version: At one time, the Buddha was in the Jeta Grove of Anathapindika in the country of Shravasti. At that time, in the country, there was a woman named Nanda, who was poor and alone, living by begging. Seeing the kings, ministers, and people of all ranks making offerings to the Buddha and the Sangha, she thought to herself: 'My past sins have caused me to be born in poverty and lowliness. Although I have encountered a field of merit, I have no seeds to sow.' She felt deeply saddened and remorseful, so she went begging, hoping to make a small offering. She begged all day long, only getting one coin, which she took to the oil shop to buy oil. The oil shop owner asked her: 'One coin buys so little oil, what can you do with it?' Nanda told him her intentions. The oil shop owner, out of compassion, gave her twice the amount of oil. She was very happy to receive it, enough to make a lamp. She carried the lamp to the monastery, offered it to the World Honored One, and placed it among the many lamps in front of the Buddha. She made a vow: 'I am poor in this life, and I offer this small lamp to the Buddha. With this merit, may I in the future obtain the light of wisdom, and extinguish the defilements and darkness of all sentient beings.' After making this vow, she bowed to the Buddha and left. As night fell, all the lamps went out, except for the one she had offered, which continued to burn alone. At that time, the Venerable Maudgalyayana was on duty. Seeing that it was already dawn, he began to collect the lamps. He saw this lamp burning brightly, with the oil and wick not diminished, as if it had just been lit. He thought: 'Lighting a lamp during the day is of no practical use. I will extinguish it and light it again at night.' So he raised his hand to fan the lamp, but the flame remained as before, without being extinguished. He then used his robe to fan it, but the light did not diminish. The Buddha, seeing that Maudgalyayana wanted to extinguish the lamp, said to Maudgalyayana: 'This lamp cannot be moved by you, the disciples of the Sravaka. Even if you were to pour the water of the four great oceans on it, or if a strong wind were to blow on it, it could not be extinguished. The reason for this is that it was offered by a person who has a great heart and seeks to benefit all beings.' After the Buddha said these words, the woman Nanda came again to the Buddha, bowed her head and paid homage. At that time, the World Honored One gave her a prophecy: 'In the future, after two asamkhya kalpas and one hundred kalpas, you will become a Buddha, named Dipankara, possessing the ten titles.'

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。」於是難陀，得記歡喜，長跪白佛，求索出家。佛即聽之，作比丘尼。

慧命阿難、目連，見貧女人得免苦厄出家受記，長跪合掌，前白佛言：「難陀女人，宿有何行，經爾許時，貧乞自活？復因何行，值佛出家，四輩欽仰諍求供養？」

佛言阿難：「過去有佛，名曰迦葉。爾時世中，有居士婦，躬往請佛及比丘僧，然佛先已可一貧女，受其供養，此女已得阿那含道。時長者婦，自以財富，輕忽貧者，嫌佛世尊先受其請，便復言曰：『世尊云何不受我供，乃先應彼乞人請也？』以其惡言，輕忽賢聖，從是以來，五百世中，恒生貧賤乞丐之家。由其彼日供養如來及於眾僧，敬心歡喜，今值佛世，出家受記，合國欽仰。」

爾時眾會，聞佛說此已，皆大歡喜。國王臣民，聞此貧女奉上一燈受記作佛，皆發欽仰，並各施與上妙衣服，四事無乏。合國男女，尊卑大小，競共設作諸香油燈，持詣祇洹，供養于佛。眾人猥多，燈滿祇洹，諸樹林中，四匝彌滿，猶如眾星列在空中，日日如是，經於七夜。

爾時阿難，甚用歡喜，嗟嘆如來若干德行，前白佛言：「不審，世尊！過去世中，作何善根，致斯無極燈供果報？」

佛告阿難：「過去久遠二阿僧祇九十一劫，此閻浮提，有大國王，名波塞奇，主此世界八萬四千諸小國土。王大夫人，生一太子，身紫金色，三十二相、八十種好，當其頂上，有自然寶，眾相晃朗，光曜人目。即召相師，占相吉兇，因為作字

於是難陀，得到授記，歡喜地長跪在佛前，請求出家。佛陀就允許了她，讓她做了比丘尼。 慧命阿難和目連，看到貧窮的女人得以擺脫困苦，出家並得到授記，長跪合掌，上前對佛說：『難陀這個女人，前世做了什麼，經歷了這麼長時間，貧困乞討為生？又因為做了什麼，今生遇到佛陀出家，受到四眾弟子的欽佩和爭相供養？』 佛陀告訴阿難：『過去有佛，名叫迦葉。那時世間，有一位居士的妻子，親自去邀請佛陀和比丘僧眾，然而佛陀事先已經答應了一位貧窮女子的邀請，接受她的供養，這位女子已經證得了阿那含果位。當時長者的妻子，因為自己富有，輕視貧窮的人，嫌棄佛陀世尊先接受了她的邀請，就又說道：『世尊為什麼不接受我的供養，反而先答應那個乞丐的邀請呢？』因為她說了惡語，輕視賢聖，從那以後，五百世中，一直出生在貧賤乞丐的家庭。由於她那天供養如來和僧眾，心懷敬意和歡喜，今生遇到佛陀，出家並得到授記，受到全國人民的欽佩。』 當時在場的大眾，聽佛說完這些，都非常歡喜。國王和臣民，聽說這個貧窮的女人供奉一盞燈就得到授記成佛，都發出了欽佩之心，並各自施捨給她上好的衣服，使她四事無缺。全國的男女老少，爭相製作各種香油燈，拿到祇洹精舍，供養佛陀。人非常多，燈光充滿了祇洹精舍，以及周圍的樹林，四面八方都佈滿了燈光，就像眾星排列在空中一樣，每天都這樣，持續了七個夜晚。 當時阿難，非常歡喜，讚歎如來的種種德行，上前對佛說：『請問，世尊！您在過去世中，做了什麼善根，才得到如此無量的燈供果報？』 佛陀告訴阿難：『在過去久遠的二阿僧祇九十一劫之前，這個閻浮提，有一位大國王，名叫波塞奇，統治著這個世界八萬四千個小國土。國王的大夫人，生了一個太子，身體是紫金色的，具有三十二相、八十種好，他的頭頂上，有天然的寶物，各種光芒閃耀，令人矚目。於是召來相師，占卜吉兇，併爲他取名字』

Then Nanda, having received the prediction, joyfully knelt before the Buddha and requested to be ordained. The Buddha immediately granted her request and made her a bhikkhuni. The venerable Ananda and Maudgalyayana, seeing that the poor woman had been freed from suffering, ordained, and received a prediction, knelt with palms together and said to the Buddha, 'What actions did this woman Nanda perform in her past lives that she had to live in poverty for so long? And what actions did she perform that she now encounters the Buddha, is ordained, and is revered and sought after for offerings by the four assemblies?' The Buddha told Ananda, 'In the past, there was a Buddha named Kasyapa. At that time, there was a householder's wife who personally invited the Buddha and the Sangha of monks. However, the Buddha had already accepted the invitation of a poor woman and received her offerings. This woman had already attained the Anagami stage. The householder's wife, because of her wealth, looked down on the poor and resented that the Buddha had accepted the poor woman's invitation first. She then said, 'Why does the World Honored One not accept my offerings but instead accepts the invitation of that beggar?' Because of her harsh words and disrespect towards the noble ones, she was born into poor and beggarly families for five hundred lifetimes. Because she had offered to the Tathagata and the Sangha with respect and joy on that day, she now encounters the Buddha, is ordained, and receives a prediction, and is revered by the whole country.' At that time, the assembly, having heard the Buddha's words, were all very joyful. The king and his ministers, having heard that this poor woman had offered a single lamp and received a prediction of Buddhahood, all developed admiration and each gave her excellent clothes, so that she lacked nothing. Men and women of all ages throughout the country competed to make various fragrant oil lamps and brought them to Jetavana to offer to the Buddha. There were so many people that the lamps filled Jetavana and the surrounding forests, completely covering all sides, like stars arranged in the sky. This continued every day for seven nights. At that time, Ananda was very joyful and praised the Tathagata's many virtues. He then said to the Buddha, 'I wonder, World Honored One! What good roots did you plant in past lives to receive such immeasurable rewards from lamp offerings?' The Buddha told Ananda, 'In the distant past, two asamkhyeya kalpas and ninety-one kalpas ago, in this Jambudvipa, there was a great king named Paseki, who ruled over eighty-four thousand small kingdoms in this world. The king's great queen gave birth to a prince whose body was the color of purple gold, possessing the thirty-two marks and eighty minor characteristics. On the top of his head, there was a natural jewel, with various bright and dazzling lights. They summoned a fortune teller to predict his fortune and give him a name.'

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。相師披看，見其奇妙，舉手唱言：『善哉善哉！今此太子，于諸世間天人之中無與等者，若其在家，作轉輪聖王，若其出家，成自然佛。』相師白王：『太子生時，有何異事？』王答之言：『頂上明寶，自然隨出。』便為立字字勒那識祇，晉言寶髻。年漸長大，出家學道，得成為佛，教化人民，度者甚多。爾時父王，請佛及僧，三月供養。有一比丘，字阿梨蜜羅，晉言聖友，保三月中，作燈檀越，日日入城，詣諸長者居士人民，求索蘇油燈炷之具。時王有女，名曰牟尼，登于高樓，見此比丘日行入城，經營所須，心生敬重，遣人往問：『尊人恒爾勞苦，何所營理？』比丘報言：『我今三月，與佛及僧，作燈檀越，所以入城詣諸賢者，求索蘇油燈炷之具，使還報命。』王女歡喜，又語聖友：『自今已往，莫復行乞，我當給汝作燈之具。』比丘可之。從是已后，常送蘇油燈炷之具，詣于精舍。聖友比丘，日日經營，燃燈供養，發意廣濟誠心款著。佛授其記：『汝于來世阿僧祇劫，當得作佛，名曰定光，十號具足。』王女牟尼，聞聖友比丘授記作佛，心自念言：『佛燈之物，悉是我有，比丘經營，今已得記，我獨不得。』作是念已，往詣佛所，自陳所懷。佛復授記，告牟尼曰：『汝于來世二阿僧祇九十一劫，當得作佛，名釋迦牟尼，十號具足。』於是王女，聞佛授記，歡喜發中，化成男子，重禮佛足，求為沙門。佛便聽之，精進勇猛，勤修不息

相士仔細端詳，見他相貌奇特，舉手讚歎道：『好啊，好啊！如今這位太子，在世間所有天人之中無人能比，如果他在家，將成為轉輪聖王，如果他出家，將成就自然佛。』相士問國王：『太子出生時，有什麼奇異的事情發生嗎？』國王回答說：『他頭頂上有一顆明亮的寶珠，自然而然地出現。』於是給他取名為勒那識祇，漢譯為寶髻。他年紀漸長，出家學道，最終成佛，教化人民，度化了很多人。當時，他的父王請佛和僧眾，供養了三個月。有一位比丘，名叫阿梨蜜羅，漢譯為聖友，承擔了三個月供燈的施主，每天都進城，到各位長者、居士和百姓家中，尋求酥油和燈芯等物品。當時，國王有一個女兒，名叫牟尼，她登上高樓，看見這位比丘每天進城，為供燈奔波，心中十分敬重，便派人去問：『尊者您每天如此勞苦，是爲了什麼事情呢？』比丘回答說：『我如今三個月，為佛和僧眾做供燈的施主，所以進城到各位賢者那裡，尋求酥油和燈芯等物品，請你回去稟報。』王女聽后非常高興，又對聖友說：『從今以後，您不必再乞討了，我來供給您做燈的物品。』比丘答應了。從此以後，她經常送酥油和燈芯等物品到精舍。聖友比丘，每天都用心經營，燃燈供養，發願廣濟眾生，誠心懇切。佛為他授記說：『你于未來無量劫后，將得成佛，名號為定光，十號具足。』王女牟尼，聽到聖友比丘被授記成佛，心中自念：『佛燈的物品，都是我提供的，比丘經營，如今已經得到授記，我卻獨獨沒有。』這樣想著，她便前往佛所，陳述了自己的想法。佛又為她授記，告訴牟尼說：『你于未來兩個無量九十一劫后，將得成佛，名號為釋迦牟尼，十號具足。』於是王女，聽到佛的授記，歡喜至極，化成男子，再次禮拜佛足，請求出家為沙門。佛便允許了他，他精進勇猛，勤修不息。 相士仔細端詳，見他相貌奇特，舉手讚歎道：『好啊，好啊！如今這位太子，在世間所有天人之中無人能比，如果他在家，將成為轉輪聖王，如果他出家，將成就自然佛。』相士問國王：『太子出生時，有什麼奇異的事情發生嗎？』國王回答說：『他頭頂上有一顆明亮的寶珠，自然而然地出現。』於是給他取名為勒那識祇，漢譯為寶髻。他年紀漸長，出家學道，最終成佛，教化人民，度化了很多人。當時，他的父王請佛和僧眾，供養了三個月。有一位比丘，名叫阿梨蜜羅，漢譯為聖友，承擔了三個月供燈的施主，每天都進城，到各位長者、居士和百姓家中，尋求酥油和燈芯等物品。當時，國王有一個女兒，名叫牟尼，她登上高樓，看見這位比丘每天進城，為供燈奔波，心中十分敬重，便派人去問：『尊者您每天如此勞苦，是爲了什麼事情呢？』比丘回答說：『我如今三個月，為佛和僧眾做供燈的施主，所以進城到各位賢者那裡，尋求酥油和燈芯等物品，請你回去稟報。』王女聽后非常高興，又對聖友說：『從今以後，您不必再乞討了，我來供給您做燈的物品。』比丘答應了。從此以後，她經常送酥油和燈芯等物品到精舍。聖友比丘，每天都用心經營，燃燈供養，發願廣濟眾生，誠心懇切。佛為他授記說：『你于未來無量劫后，將得成佛，名號為定光，十號具足。』王女牟尼，聽到聖友比丘被授記成佛，心中自念：『佛燈的物品，都是我提供的，比丘經營，如今已經得到授記，我卻獨獨沒有。』這樣想著，她便前往佛所，陳述了自己的想法。佛又為她授記，告訴牟尼說：『你于未來兩個無量九十一劫后，將得成佛，名號為釋迦牟尼，十號具足。』於是王女，聽到佛的授記，歡喜至極，化成男子，再次禮拜佛足，請求出家為沙門。佛便允許了他，他精進勇猛，勤修不息。

The physiognomist carefully examined him and, seeing his extraordinary features, raised his hands and exclaimed, 'Excellent, excellent! This prince is unparalleled among all the gods and humans in the world. If he remains at home, he will become a Chakravarti king; if he leaves home, he will become a naturally enlightened Buddha.' The physiognomist asked the king, 'When the prince was born, were there any unusual occurrences?' The king replied, 'A bright jewel naturally appeared on the top of his head.' Thus, he was named Ratnaśikhin, which in Chinese means 'Jeweled Crest.' As he grew older, he left home to study the Way, eventually becoming a Buddha, teaching the people, and liberating many. At that time, his father, the king, invited the Buddha and the Sangha for three months of offerings. There was a monk named Arimitta, which in Chinese means 'Holy Friend,' who undertook the role of the lamp donor for three months. Every day, he would go into the city, visiting elders, lay practitioners, and common people, seeking butter oil and lamp wicks. At that time, the king had a daughter named Muni, who, from her high tower, saw this monk entering the city daily, busying himself with the lamp offerings. She felt great respect and sent someone to ask, 'Venerable one, why do you labor so diligently every day?' The monk replied, 'I am the lamp donor for the Buddha and the Sangha for three months, so I go into the city to seek butter oil and lamp wicks from the virtuous ones. Please report this back.' The princess was very pleased and said to Holy Friend, 'From now on, you need not beg anymore; I will provide you with the materials for the lamps.' The monk agreed. From then on, she regularly sent butter oil and lamp wicks to the monastery. Holy Friend, the monk, diligently managed the lamps every day, making offerings, vowing to liberate all beings, with sincere and earnest devotion. The Buddha prophesied to him, 'In the future, after countless kalpas, you will become a Buddha named Dipankara, possessing all ten epithets.' Princess Muni, upon hearing that Holy Friend had been prophesied to become a Buddha, thought to herself, 'The materials for the Buddha's lamps are all provided by me, and the monk, through his efforts, has already received a prophecy, while I have not.' With this thought, she went to the Buddha and expressed her thoughts. The Buddha then prophesied to her, saying, 'In the future, after two countless kalpas and ninety-one kalpas, you will become a Buddha named Shakyamuni, possessing all ten epithets.' Upon hearing the Buddha's prophecy, the princess was overjoyed and transformed into a man. She bowed again at the Buddha's feet, requesting to leave home as a śrāmaṇera. The Buddha granted her request, and she practiced diligently and tirelessly. The physiognomist carefully examined him and, seeing his extraordinary features, raised his hands and exclaimed, 'Excellent, excellent! This prince is unparalleled among all the gods and humans in the world. If he remains at home, he will become a Chakravarti king; if he leaves home, he will become a naturally enlightened Buddha.' The physiognomist asked the king, 'When the prince was born, were there any unusual occurrences?' The king replied, 'A bright jewel naturally appeared on the top of his head.' Thus, he was named Ratnaśikhin, which in Chinese means 'Jeweled Crest.' As he grew older, he left home to study the Way, eventually becoming a Buddha, teaching the people, and liberating many. At that time, his father, the king, invited the Buddha and the Sangha for three months of offerings. There was a monk named Arimitta, which in Chinese means 'Holy Friend,' who undertook the role of the lamp donor for three months. Every day, he would go into the city, visiting elders, lay practitioners, and common people, seeking butter oil and lamp wicks. At that time, the king had a daughter named Muni, who, from her high tower, saw this monk entering the city daily, busying himself with the lamp offerings. She felt great respect and sent someone to ask, 'Venerable one, why do you labor so diligently every day?' The monk replied, 'I am the lamp donor for the Buddha and the Sangha for three months, so I go into the city to seek butter oil and lamp wicks from the virtuous ones. Please report this back.' The princess was very pleased and said to Holy Friend, 'From now on, you need not beg anymore; I will provide you with the materials for the lamps.' The monk agreed. From then on, she regularly sent butter oil and lamp wicks to the monastery. Holy Friend, the monk, diligently managed the lamps every day, making offerings, vowing to liberate all beings, with sincere and earnest devotion. The Buddha prophesied to him, 'In the future, after countless kalpas, you will become a Buddha named Dipankara, possessing all ten epithets.' Princess Muni, upon hearing that Holy Friend had been prophesied to become a Buddha, thought to herself, 'The materials for the Buddha's lamps are all provided by me, and the monk, through his efforts, has already received a prophecy, while I have not.' With this thought, she went to the Buddha and expressed her thoughts. The Buddha then prophesied to her, saying, 'In the future, after two countless kalpas and ninety-one kalpas, you will become a Buddha named Shakyamuni, possessing all ten epithets.' Upon hearing the Buddha's prophecy, the princess was overjoyed and transformed into a man. She bowed again at the Buddha's feet, requesting to leave home as a śrāmaṇera. The Buddha granted her request, and she practiced diligently and tirelessly.

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。」佛告阿難：「爾時比丘阿梨蜜者，豈異人乎？乃往過去定光佛是。王女牟尼，豈異人乎？我身是也。因由昔日燈明佈施，從是已來，無數劫中，天上世間受福自然，身體殊異超絕餘人，至今成佛，故受此諸燈明之報。」

時諸大會聞佛所說，有得初果乃至四果，或種緣覺善根之者，有發無上正真道意。慧命阿難，及諸眾會，咸共頂戴，踴躍奉行。◎

（二一）◎大光明王始發道心緣品第十六

有知慧巧便人，以小緣故，能發大心趣向佛道；懈怠懶惰人，雖有大緣，猶不發意趣向佛道。是故行者，應強心立志勇猛善緣，何以知然？爾時世尊，在舍衛國祇樹給孤獨園，與諸四眾諸王臣民，前後圍繞，供養恭敬。於是眾中，多有疑者：「世尊，本以何因緣故？初發無上菩提之心，自致成佛，多所利益？我等亦當發心成道利安眾生。」尊者阿難，知眾所念，即從坐起整衣服，前白佛言：「今此大眾，咸皆有疑：『世尊本昔從何因緣，發大道心？唯愿說之，廣利一切。』」

佛告阿難：「善哉善哉！汝所問者，多所饒益。諦聽善思！當爲汝說。」時大會，寂靜無聲，風河江水，百鳥走獸，皆寂無聲，於是大眾，天龍鬼神，悚然樂聞，一心觀佛。

佛言阿難：「過去久遠，無量無邊阿僧祇劫，此閻浮提，有一大王，名大光明，有大福德，聰明勇慧，王相具足。爾時邊境，有一國王，與為親厚。彼國所乏，大光明王，隨時贈送；彼國所珍，亦復奉獻于光明王

現代漢語譯本：佛陀告訴阿難：『那時那位比丘阿梨蜜，難道是別人嗎？他就是過去世的定光佛。王女牟尼，難道是別人嗎？她就是我的前身。因為過去佈施燈火的緣故，從那時以來，無數劫中，在天上人間自然享受福報，身體殊勝超絕於常人，直到今天成佛，所以才受到這佈施燈火的果報。』 當時在場的大眾聽了佛陀所說，有的證得初果乃至四果，有的種下緣覺的善根，有的發起了無上正真道的心意。慧命阿難以及在場的大眾，都一起頂禮佛陀，歡喜踴躍地奉行佛法。 （二一）◎大光明王始發道心緣品第十六 有智慧方便的人，因為小的因緣，就能發起大心趣向佛道；懈怠懶惰的人，即使有大的因緣，仍然不發心趣向佛道。所以修行的人，應該堅定心志，勇猛精進，廣結善緣。為什麼會這樣呢？當時世尊在舍衛國的祇樹給孤獨園，與四眾弟子、諸王臣民前後圍繞，接受供養和恭敬。這時大眾中，很多人心存疑惑：『世尊，您最初是因為什麼因緣，發起了無上菩提之心，最終成就佛果，利益眾生？我們也應當發心成道，利益安樂眾生。』尊者阿難知道大眾的想法，就從座位上站起來，整理好衣服，走到佛前稟告說：『現在這裡的大眾，都心存疑惑：『世尊您過去是因為什麼因緣，發起了大道之心？』希望您能為我們解說，廣利一切眾生。』 佛陀告訴阿難：『很好很好！你所問的問題，很有意義，能利益很多人。仔細聽，好好思考！我將為你們解說。』當時在場的大眾，都寂靜無聲，風聲、河水聲、鳥獸的叫聲，都靜止了，於是大眾、天龍鬼神，都肅然起敬，一心一意地看著佛陀。 佛陀告訴阿難：『在過去久遠，無量無邊阿僧祇劫之前，這個閻浮提，有一位大王，名叫大光明，他有很大的福德，聰明勇敢，具備帝王的相貌。當時邊境有一個國王，與他關係親密。那個國家所缺乏的，大光明王就隨時贈送；那個國家所珍貴的，也進獻給大光明王。

English version: The Buddha told Ananda, 『That Bhikshu Arimita, was he someone else? He was the past Dipankara Buddha. The princess Muni, was she someone else? She was my past self. Because of the past offering of lamps, from then on, for countless kalpas, in heaven and the world, I naturally received blessings, my body was extraordinary and surpassed others, and until today I became a Buddha, therefore I received the reward of offering lamps.』 At that time, the assembly who heard what the Buddha said, some attained the first fruit to the fourth fruit, some planted the good roots of Pratyekabuddha, and some aroused the intention of the unsurpassed true path. The venerable Ananda, and the assembly, all bowed their heads, and joyfully practiced the Dharma. (21) ◎The Chapter on the Cause of Great Light King's Initial Aspiration for Enlightenment, Chapter Sixteen A person with wisdom and skillful means, because of a small cause, can arouse a great mind to pursue the path of Buddhahood; a person who is lazy and indolent, even if there is a great cause, still does not arouse the intention to pursue the path of Buddhahood. Therefore, practitioners should strengthen their minds, establish their will, be courageous and diligent, and cultivate good causes. Why is this so? At that time, the World Honored One was in the Jeta Grove of Anathapindika in Shravasti, surrounded by the fourfold assembly, kings, ministers, and people, receiving offerings and respect. Then, among the assembly, many had doubts: 『World Honored One, what was the cause and condition that led you to initially arouse the unsurpassed Bodhi mind, ultimately achieve Buddhahood, and benefit sentient beings? We should also arouse the mind to achieve the path and benefit and bring peace to sentient beings.』 The venerable Ananda, knowing the thoughts of the assembly, rose from his seat, adjusted his robes, and approached the Buddha, saying: 『Now this assembly all have doubts: 『World Honored One, what was the cause and condition in the past that led you to arouse the great path mind?』 We hope that you will explain it to us, to benefit all sentient beings.』 The Buddha told Ananda: 『Excellent, excellent! What you have asked is very meaningful and can benefit many. Listen carefully and think well! I will explain it to you.』 At that time, the assembly was silent, the sound of the wind, the river, and the birds and beasts all ceased, and then the assembly, the gods, dragons, and ghosts, all respectfully listened, focusing their minds on the Buddha. The Buddha told Ananda: 『In the distant past, countless asamkhya kalpas ago, in this Jambudvipa, there was a great king named Great Light, who had great merit, was intelligent and brave, and possessed the characteristics of a king. At that time, there was a king on the border who was close to him. What that country lacked, the Great Light King would send at any time; what that country treasured, they would also offer to the Great Light King.』

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。時彼國王，大山遊獵，得二象子，端正姝妙，白如玻[王*(黍-禾+利)]山，七支拄地，甚可敬愛，心喜念言：『我今當以與光明王。』念已莊校，金銀雜寶，極世之珍，遣人往送。時光明王，見此像已，心大欣悅。時有象師，名曰散阇，王即告言：『汝教此象，瞻養令調。』散阇奉教不久調順，眾寶交絡，往白王言：『我所調象，今已調良，愿王觀試。』王聞心喜，遲欲見之，即擊金鼓，會諸臣下，令觀試象。大眾既集，王乘是象，譬如日初出山光明照曜，王初乘象，亦復如是。與諸臣民，出城遊戲，將至試所。時象氣壯，見有群像于蓮華池食蓮華根，見已欲發奔逐牸象，遂至深林。時王冠服，悉皆墮落，壞衣破身，出血牽發。王時眩𥈆，自惟必死，極懷恐怖，即問象師：『吾寧當有餘命不耶？』散阇白王：『林中諸樹，有可捉者，愿王搏捉，乃可得全。』王搏樹枝，像去王住，下樹坐地，自視無復衣冠，身體傷破，生大苦惱，迷悶出林，不知從者所在。像師小前，捉樹得住，還求見王愁惱獨坐，像師叩頭，白王：『愿王莫大憂苦，此象正爾淫心當息，厭惡穢草，不甘濁水，思宮清凈肥美飲食，如是自還。』王即告曰：『吾今不復思汝及象，以此象故，幾失吾命。』爾時群臣，咸各生念，謂王已為狂象所害。尋路推求處處，或得天冠衣服，或見落血，遂乃見王，駕乘余象，還來入城。城中人民，悉見大王受如是苦，莫不憂惱

當時，那位國王在大山中游獵，得到了兩隻小象，它們端正美麗，白得像玻璃，七個腳趾支撐著地面，非常可愛，國王心中歡喜，心想：『我應該把它們送給光明王。』 想到這裡，就用金銀珠寶等世間珍寶裝飾它們，派人送去。光明王見到這兩隻小象，心中非常高興。當時有一位馴象師，名叫散阇，國王就告訴他說：『你教導這兩隻象，好好照料，讓它們馴服。』 散阇接受命令，不久就把象馴服了，用各種寶物裝飾它們，然後去稟告國王說：『我所馴服的象，現在已經馴良了，希望大王觀看試用。』 國王聽了心中歡喜，迫不及待地想見它們，就敲響金鼓，召集所有大臣，讓他們觀看試象。大眾聚集后，國王騎上這隻象，就像太陽剛從山中升起，光芒照耀一樣，國王剛騎上象，也是如此。他和大臣百姓一起出城遊玩，來到試象的地方。當時，這隻象氣力強壯，看到蓮花池裡有一群像在吃蓮藕，看到后就想奔跑去追逐母象，於是跑到了深林里。當時，國王的帽子和衣服都掉落了，衣服破爛，身體受傷出血，頭髮也被扯亂。國王當時頭暈目眩，自認為必死無疑，非常恐懼，就問馴象師：『我還能有活命的機會嗎？』 散阇告訴國王說：『林中的樹木，有可以抓住的，希望大王抓住，才能保全性命。』 國王抓住樹枝，像跑開了，國王停了下來，下樹坐在地上，看到自己沒有了衣冠，身體傷痕累累，感到非常痛苦，迷迷糊糊地走出樹林，不知道隨從在哪裡。馴象師稍微向前，抓住樹木停了下來，回來看到國王愁眉苦臉地獨自坐著，馴象師叩頭，告訴國王說：『希望大王不要太憂愁，這隻象只是淫心發作，等它厭惡了污穢的草，不喝渾濁的水，想念宮中清凈肥美的飲食，自然就會自己回來。』 國王就告訴他說：『我現在不想再看到你和這隻象了，因為這隻象，我差點丟了性命。』 當時，大臣們都各自心想，認為國王已經被髮狂的象害死了。他們沿著路到處尋找，有的找到了國王的帽子衣服，有的看到了血跡，最後才看到國王，乘坐著其他的象，返回城裡。城中的百姓，都看到大王遭受了這樣的痛苦，沒有不憂愁煩惱的。 當時，那位國王在大山中游獵，得到了兩隻小象，它們端正美麗，白得像玻璃，七個腳趾支撐著地面，非常可愛，國王心中歡喜，心想：『我應該把它們送給光明王。』 想到這裡，就用金銀珠寶等世間珍寶裝飾它們，派人送去。光明王見到這兩隻小象，心中非常高興。當時有一位馴象師，名叫散阇，國王就告訴他說：『你教導這兩隻象，好好照料，讓它們馴服。』 散阇接受命令，不久就把象馴服了，用各種寶物裝飾它們，然後去稟告國王說：『我所馴服的象，現在已經馴良了，希望大王觀看試用。』 國王聽了心中歡喜，迫不及待地想見它們，就敲響金鼓，召集所有大臣，讓他們觀看試象。大眾聚集后，國王騎上這隻象，就像太陽剛從山中升起，光芒照耀一樣，國王剛騎上象，也是如此。他和大臣百姓一起出城遊玩，來到試象的地方。當時，這隻象氣力強壯，看到蓮花池裡有一群像在吃蓮藕，看到后就想奔跑去追逐母象，於是跑到了深林里。當時，國王的帽子和衣服都掉落了，衣服破爛，身體受傷出血，頭髮也被扯亂。國王當時頭暈目眩，自認為必死無疑，非常恐懼，就問馴象師：『我還能有活命的機會嗎？』 散阇告訴國王說：『林中的樹木，有可以抓住的，希望大王抓住，才能保全性命。』 國王抓住樹枝，像跑開了，國王停了下來，下樹坐在地上，看到自己沒有了衣冠，身體傷痕累累，感到非常痛苦，迷迷糊糊地走出樹林，不知道隨從在哪裡。馴象師稍微向前，抓住樹木停了下來，回來看到國王愁眉苦臉地獨自坐著，馴象師叩頭，告訴國王說：『希望大王不要太憂愁，這隻象只是淫心發作，等它厭惡了污穢的草，不喝渾濁的水，想念宮中清凈肥美的飲食，自然就會自己回來。』 國王就告訴他說：『我現在不想再看到你和這隻象了，因為這隻象，我差點丟了性命。』 當時，大臣們都各自心想，認為國王已經被髮狂的象害死了。他們沿著路到處尋找，有的找到了國王的帽子衣服，有的看到了血跡，最後才看到國王，乘坐著其他的象，返回城裡。城中的百姓，都看到大王遭受了這樣的痛苦，沒有不憂愁煩惱的。

At that time, the king was hunting in the mountains and obtained two young elephants. They were handsome and beautiful, as white as crystal, with seven toes supporting the ground. They were very lovable, and the king was delighted, thinking, 'I should give them to King Guangming.' Having thought this, he adorned them with gold, silver, and various worldly treasures, and sent people to deliver them. King Guangming was very pleased to see these two elephants. At that time, there was an elephant trainer named San She. The king told him, 'You must train these two elephants, take good care of them, and make them docile.' San She accepted the order and soon tamed the elephants. He adorned them with various treasures and then reported to the king, 'The elephants I have trained are now docile. I hope Your Majesty will observe and test them.' The king was delighted to hear this and was eager to see them. He beat the golden drum and summoned all his ministers to watch the elephant trial. After the crowd gathered, the king rode on the elephant, just like the sun rising from the mountains, shining brightly. The king riding the elephant was also like this. He went out of the city with his ministers and people to play, and they arrived at the place for the trial. At that time, the elephant was strong and saw a group of elephants eating lotus roots in the lotus pond. Upon seeing this, it wanted to run to chase the female elephants, and thus ran into the deep forest. At that time, the king's hat and clothes fell off, his clothes were torn, his body was injured and bleeding, and his hair was disheveled. The king was dizzy and thought he would surely die. He was very frightened and asked the elephant trainer, 'Do I still have a chance to live?' San She told the king, 'There are trees in the forest that you can grab. I hope Your Majesty will grab them to save your life.' The king grabbed a tree branch, and the elephant ran away. The king stopped, got off the tree, and sat on the ground. He saw that he had no hat or clothes, his body was covered in injuries, and he felt very painful. He walked out of the forest in a daze, not knowing where his followers were. The elephant trainer moved forward slightly, grabbed a tree to stop, and came back to see the king sitting alone, looking worried. The elephant trainer kowtowed and told the king, 'I hope Your Majesty will not be too worried. This elephant is just having a fit of lust. When it is tired of the dirty grass and does not drink the muddy water, and misses the clean and delicious food in the palace, it will naturally return on its own.' The king then told him, 'I don't want to see you or this elephant anymore. Because of this elephant, I almost lost my life.' At that time, the ministers all thought that the king had been killed by the mad elephant. They searched everywhere along the road, some found the king's hat and clothes, some saw bloodstains, and finally they saw the king returning to the city on another elephant. The people in the city all saw the great king suffer such pain, and they were all worried and distressed. At that time, the king was hunting in the mountains and obtained two young elephants. They were handsome and beautiful, as white as crystal, with seven toes supporting the ground. They were very lovable, and the king was delighted, thinking, 'I should give them to King Guangming.' Having thought this, he adorned them with gold, silver, and various worldly treasures, and sent people to deliver them. King Guangming was very pleased to see these two elephants. At that time, there was an elephant trainer named San She. The king told him, 'You must train these two elephants, take good care of them, and make them docile.' San She accepted the order and soon tamed the elephants. He adorned them with various treasures and then reported to the king, 'The elephants I have trained are now docile. I hope Your Majesty will observe and test them.' The king was delighted to hear this and was eager to see them. He beat the golden drum and summoned all his ministers to watch the elephant trial. After the crowd gathered, the king rode on the elephant, just like the sun rising from the mountains, shining brightly. The king riding the elephant was also like this. He went out of the city with his ministers and people to play, and they arrived at the place for the trial. At that time, the elephant was strong and saw a group of elephants eating lotus roots in the lotus pond. Upon seeing this, it wanted to run to chase the female elephants, and thus ran into the deep forest. At that time, the king's hat and clothes fell off, his clothes were torn, his body was injured and bleeding, and his hair was disheveled. The king was dizzy and thought he would surely die. He was very frightened and asked the elephant trainer, 'Do I still have a chance to live?' San She told the king, 'There are trees in the forest that you can grab. I hope Your Majesty will grab them to save your life.' The king grabbed a tree branch, and the elephant ran away. The king stopped, got off the tree, and sat on the ground. He saw that he had no hat or clothes, his body was covered in injuries, and he felt very painful. He walked out of the forest in a daze, not knowing where his followers were. The elephant trainer moved forward slightly, grabbed a tree to stop, and came back to see the king sitting alone, looking worried. The elephant trainer kowtowed and told the king, 'I hope Your Majesty will not be too worried. This elephant is just having a fit of lust. When it is tired of the dirty grass and does not drink the muddy water, and misses the clean and delicious food in the palace, it will naturally return on its own.' The king then told him, 'I don't want to see you or this elephant anymore. Because of this elephant, I almost lost my life.' At that time, the ministers all thought that the king had been killed by the mad elephant. They searched everywhere along the road, some found the king's hat and clothes, some saw bloodstains, and finally they saw the king returning to the city on another elephant. The people in the city all saw the great king suffer such pain, and they were all worried and distressed.

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。爾時狂象，在野澤中，食諸惡草，飲濁穢水，淫慾意息，即思王宮清涼甘膳，行如疾風，詣本止處。像師見已，往白王言：『大王當知！先所失象，今還來至，愿王視之。』王言：『我不須汝，亦不須象。』散阇啟王：『王若不須我及象者，唯愿觀我調象之方。』王即使于平坦地敷置坐處。

「時國中人，聞此象師欲示大王調象之法，普皆雲集。時王出宮，大眾導從，詣座而坐，像師散阇，將象至會，尋使工師，作七鐵丸，燒令極赤，作已念言：『象吞此丸，決定當死；王后或悔。』白言大王：『此白象寶，唯轉輪王，乃得之耳，今有小過，不應喪失。』王告之言：『象若不調，不應令吾乘之；若其調適，事釁如斯。今不須汝，亦不須象。』象師又言：『雖不須我，像甚可惜！』王怒隆盛，告言遠去！散阇起已，泣淚而言：『王無親疏，其心如毒，詐出甜言。』時會大小，聞已墮淚，諦視於象。像師即便作相告象：『吞此鐵丸，若不吞者，當以鐵鉤斫裂汝腦。』象知其心，即自思惟：『我寧吞此熱丸而死，實不堪忍被鐵鉤死，如人俱死，寧受絞死不樂燒殺。』屈膝向王，垂淚望救。王意怒盛，睹已餘視。散阇告象：『汝今何以不吞此丸？』時象四顧，念是眾中，乃無有能救我命者，以手取丸，置口吞之，入腹焦爛，直過而死，如金剛杵打玻[王*(黍-禾+利)]山，鐵丸墮地，猶故熱赤。時會見已，莫不悲泣

現代漢語譯本：當時，那頭狂像在野外的沼澤中，吃著各種惡劣的草，喝著渾濁骯髒的水，淫慾的念頭平息后，就想念起王宮裡清涼可口的食物，於是像疾風一樣奔跑，回到它原來待的地方。馴象師看見后，就去稟告國王說：『大王您應該知道！先前丟失的那頭象，現在又回來了，希望大王您去看一看。』國王說：『我不需要你，也不需要那頭象。』馴象師散阇對國王說：『大王如果不需要我和象，只希望您能觀看我馴服這頭象的方法。』國王就讓人在平坦的地上鋪設座位。 當時，國內的人們，聽說這位馴象師要向大王展示馴象的方法，都紛紛聚集而來。當時，國王走出宮殿，眾人簇擁著，來到座位上坐下，馴象師散阇，把像帶到會場，隨即讓工匠製作了七個鐵丸，燒得通紅。做完后，他心裡想：『象吞下這些鐵丸，肯定會死；國王之後可能會後悔。』於是稟告國王說：『這頭白象是寶物，只有轉輪聖王才能擁有，現在它只是犯了小錯，不應該讓它喪命。』國王告訴他說：『如果象不馴服，就不應該讓我乘坐；如果它馴服了，事情就應該像這樣。現在我不需要你，也不需要那頭象。』馴象師又說：『即使不需要我，這頭象也很可惜啊！』國王怒火中燒，命令他走開！散阇起身，流著眼淚說：『國王不分親疏，他的心像毒藥一樣，卻說出甜言蜜語。』當時在場的人，無論大小，聽了都流下眼淚，仔細地看著那頭象。馴象師隨即做出手勢告訴象：『吞下這些鐵丸，如果不吞，就用鐵鉤劈開你的腦袋。』象知道他的心意，就自己思量：『我寧願吞下這些熱丸而死，實在無法忍受被鐵鉤殺死，就像人都要死，寧願被絞死也不願意被燒死。』於是屈膝向國王跪下，流著眼淚求救。國王怒氣正盛，看了一眼就轉過頭去。散阇告訴象：『你現在為什麼不吞下這些丸子？』當時象環顧四周，心想這裡的人，沒有一個能救我的命，就用手拿起丸子，放入口中吞下，進入腹中燒得焦爛，立刻就死了，就像金剛杵擊碎玻璃山一樣，鐵丸掉在地上，仍然是通紅的。當時在場的人，看見后，沒有不悲傷哭泣的。

English version: At that time, the wild elephant, in the wilderness swamp, ate various bad grasses and drank turbid, filthy water. When its lustful thoughts subsided, it longed for the cool and delicious food of the royal palace. It ran like a swift wind, returning to its original place. The elephant trainer, seeing this, went to inform the king, saying, 'Your Majesty should know! The elephant that was lost before has now returned. I hope Your Majesty will take a look.' The king said, 'I do not need you, nor do I need the elephant.' The elephant trainer, Sanja, said to the king, 'If Your Majesty does not need me or the elephant, I only hope you will observe my method of taming this elephant.' The king then had a seat set up on the flat ground. At that time, the people of the country, hearing that this elephant trainer was going to demonstrate the method of taming the elephant to the king, all gathered together. At that time, the king came out of the palace, with the crowd escorting him, and sat down on the seat. The elephant trainer, Sanja, brought the elephant to the assembly, and immediately had craftsmen make seven iron balls, which were heated until they were red-hot. After they were made, he thought in his heart, 'If the elephant swallows these balls, it will surely die; the king may regret it later.' So he reported to the king, saying, 'This white elephant is a treasure, only a Chakravartin king can possess it. Now it has only made a small mistake, it should not be put to death.' The king told him, 'If the elephant is not tamed, it should not be ridden by me; if it is tamed, things should be like this. Now I do not need you, nor do I need the elephant.' The elephant trainer said again, 'Even if you do not need me, this elephant is very regrettable!' The king was enraged and ordered him to leave! Sanja got up, weeping, and said, 'The king does not distinguish between close and distant relations, his heart is like poison, yet he speaks sweet words.' At that time, the people present, both young and old, all shed tears upon hearing this, and carefully looked at the elephant. The elephant trainer then made a gesture, telling the elephant, 'Swallow these iron balls, if you do not swallow them, I will split your head open with an iron hook.' The elephant knew his intention, and thought to itself, 'I would rather swallow these hot balls and die, I really cannot bear to be killed by an iron hook. Just as people must die, I would rather be strangled than burned to death.' So it knelt down towards the king, weeping and begging for help. The king was in a rage, glanced at it, and then turned his head away. Sanja told the elephant, 'Why are you not swallowing these balls now?' At that time, the elephant looked around, thinking that there was no one here who could save its life, so it took the balls with its hand, put them in its mouth and swallowed them. They burned and charred its insides, and it died immediately, like a vajra pestle shattering a glass mountain. The iron balls fell to the ground, still red-hot. At that time, the people present, upon seeing this, were all saddened and wept.

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「王見此事，驚怖愕然，乃生悔心，即召散阇，告言：『汝象調順乃爾，何故在林，不能制之？』時凈居天，知光明王應發無上菩提之心，即作神力，令象師跪答王言：『大王！我唯能調象身，不能調心。』王即問言：『頗覆有人，亦能調身，兼調心不？』白言大王：『有佛世尊！既能調身，亦能調心。』時光明王，聞佛名已，心驚毛豎，告言散阇：『所言佛者，何種性生？』散阇答言：『佛世尊者，二種性生，一者智慧，二者大悲。勤行六事，所謂六波羅蜜，功德智慧，悉具足已，號之為佛，既自能調，亦調眾生。』王聞是已，悚然踴躍，即起入宮，洗浴香湯，更著新衣，上高閣上，四向作禮，於一切眾生起大悲心，燒香誓願：『愿我所有功德，迴向佛道，我成佛已，自調其心，亦當調伏一切眾生。若以一眾生故，在於阿鼻地獄，住經一劫，有所益者，當入是獄，終不捨于菩提之心。』作是誓已，六種震動，諸山大海，𧿽𨁟踴沒，虛空之中，自然樂聲，無量諸天，作天妓樂，歌嘆菩薩，而作是言：『如汝所作，得佛不久；成佛道已，愿度我等，我等於此清凈法會，亦應有分。』」佛告諸比丘：「欲知爾時白象吞鐵丸者，難陀是也。時象師者，舍利弗是也。光明王者，我身是也。我于爾時，見是象調順故，始發道心，求于佛道。」

爾時大會，聞佛苦行如是，有得四道果者，有發大道心者，有出家修道者，莫不歡喜，頂戴奉行

現代漢語譯本：國王看到這件事，驚恐愕然，於是產生了悔恨之心，立即召見散阇，告訴他說：『你的象調馴得如此順服，為什麼在林中，卻不能控制它？』當時凈居天，知道光明王應該發起無上菩提之心，就施展神力，讓馴象師跪下回答國王說：『大王！我只能調馴象的身軀，不能調馴它的心。』國王就問：『難道還有人，既能調馴身體，又能調馴心嗎？』馴象師回答說：『有佛世尊！既能調馴身體，也能調馴心。』當時光明王，聽到佛的名字后，心中震驚，汗毛豎立，告訴散阇說：『你說的佛，是什麼種性所生？』散阇回答說：『佛世尊，是兩種性所生，一是智慧，二是大悲。勤奮修行六事，也就是六波羅蜜，功德和智慧，都圓滿具足后，就稱為佛，既能自我調馴，也能調馴眾生。』國王聽到這些，悚然激動，立即起身進入宮殿，沐浴香湯，換上新衣，登上高閣，向四方作禮，對一切眾生生起大悲心，燒香發誓說：『愿我所有的功德，迴向佛道，我成佛后，既能調馴自己的心，也應當調伏一切眾生。如果爲了一個眾生，在地獄中住上一劫，只要有益處，我就應當進入地獄，終不捨棄菩提之心。』發完誓后，大地六種震動，山川大海，翻騰涌沒，虛空中，自然響起音樂聲，無數天人，演奏天樂，歌頌菩薩，並說：『如你所做，成佛不遠；成就佛道后，愿您度化我們，我們在此清凈法會中，也應有一份。』佛告訴眾比丘：『想知道那時吞鐵丸的白象，就是難陀。當時的馴象師，就是舍利弗。光明王，就是我的前身。我當時，因為看到這象被調馴得如此順服，才開始發道心，追求佛道。』 當時在場的大會，聽到佛陀如此苦行，有的證得四道果，有的發起大道心，有的出家修道，沒有不歡喜，頂戴奉行的。

English version: When the king saw this, he was shocked and dismayed. He then felt remorse and immediately summoned Sanja, telling him, 『Your elephant is so well-trained, why couldn't you control it in the forest?』 At that time, the Pure Abode Heaven, knowing that King Bright Light should develop the supreme Bodhi mind, used its divine power to make the elephant trainer kneel and answer the king, 『Great King! I can only train the elephant's body, not its mind.』 The king then asked, 『Is there anyone who can train both the body and the mind?』 The elephant trainer replied, 『There is the World Honored One, the Buddha! He can train both the body and the mind.』 At that time, King Bright Light, upon hearing the name of the Buddha, was startled and his hair stood on end. He told Sanja, 『What kind of nature does this Buddha have?』 Sanja replied, 『The World Honored One, the Buddha, is born of two natures: one is wisdom, and the other is great compassion. He diligently practices the six things, which are the six paramitas. When his merits and wisdom are fully complete, he is called a Buddha. He can train himself and also train all sentient beings.』 Upon hearing this, the king was thrilled and immediately rose, entered the palace, bathed in fragrant water, changed into new clothes, ascended to a high pavilion, bowed in all directions, and developed great compassion for all sentient beings. He burned incense and vowed, 『May all my merits be dedicated to the path of Buddhahood. When I become a Buddha, I will train my own mind and also subdue all sentient beings. If for the sake of one sentient being, I must stay in Avici Hell for one kalpa, and if it is beneficial, I will enter that hell and never abandon the Bodhi mind.』 After making this vow, the earth shook in six ways, mountains and seas surged and subsided, and in the sky, natural music arose. Countless devas played heavenly music, praising the Bodhisattva, and said, 『As you have done, you will soon become a Buddha. After attaining Buddhahood, may you liberate us. We should also have a share in this pure Dharma assembly.』 The Buddha told the monks, 『If you want to know who the white elephant that swallowed the iron ball was, it was Nanda. The elephant trainer at that time was Shariputra. King Bright Light was my former self. At that time, because I saw that the elephant was so well-trained, I began to develop the mind for the path and seek Buddhahood.』 At that time, the assembly, upon hearing of the Buddha's ascetic practices, some attained the four fruits of the path, some developed the great Bodhi mind, and some left home to cultivate the path. All were joyful and respectfully practiced the teachings.

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。以是因緣，強志勇故，由小因緣能辦大事；懶惰懈怠，雖遇大緣，無所能成。是故行者，當勤精進趣向佛道。

◎賢愚經卷第四

（二二）摩訶斯那優婆夷品第二十一(丹本無此品)

一時佛在舍衛國祇洹精舍，與大比丘眾，圍繞恭敬。爾時佛贊智慧行者，欲成佛道，當樂經法讚誦演說，正使白衣說法，諸天鬼神，悉來聽受，況出家人？出家之人，乃至行路，誦經說偈，常有諸天，隨而聽受，是故應勤誦說經法。何以故知？佛初至祇桓精舍，功德流佈，莫不聞知。時諸善人，聞佛名德，歡喜無量，稱揚讚歎。所以者何？世間惡人，聞善人名，心生憎嫉，聞惡歡喜；賢善之人，遏惡揚善，欲令廣聞，見人作惡，而知結使，憐愍愿恕。如是善人，聞佛出世，稱揚流佈，令遍諸國。時波斯匿王，有邊小國，名毗紐干。時此聚落中，人多邪見，無佛法僧。時此村落，有一女人，名摩訶優波斯那，時有事緣，至舍衛國波斯匿王所。緣事畢訖，從諸篤信優婆塞邊，聞佛功德，欲得見佛，即往祇洹，睹佛相好莊嚴殊特，頭面禮足，卻在一面。爾時世尊，為諸大眾說五戒法，所謂不殺得長壽，不盜得大富，不邪淫得人敬愛念，不妄語得言見信用，不飲酒得聰明了達。時優波斯那，聞此法已，甚大歡喜，前白佛言：「唯愿世尊！授我五戒，我當盡壽清凈奉持，寧失身命，終不毀犯。如饑人惜食、渴者愛水，如疾者護念，我護禁戒，亦復如是。」時佛即與授五戒法

因此，憑藉堅強的意志和勇氣，即使是小的因緣也能成就大事；如果懶惰懈怠，即使遇到大的因緣，也無法成就任何事情。所以修行的人，應當勤奮精進，趨向佛道。 《賢愚經》卷第四 （二二）摩訶斯那優婆夷品第二十一（丹本無此品） 一時，佛在舍衛國祇洹精舍，與眾多大比丘眾在一起，被他們圍繞恭敬。當時，佛讚歎有智慧的修行者，想要成就佛道，應當喜愛經法，讚誦演說。即使是白衣在家之人說法，諸天鬼神都會前來聽受，更何況是出家人呢？出家之人，乃至在路上行走，誦經說偈，常常有諸天跟隨聽受，因此應當勤奮誦說經法。為什麼會知道呢？佛初到祇洹精舍時，功德流佈，沒有誰不知道。當時，許多善良的人，聽到佛的名聲和功德，歡喜無量，稱揚讚歎。這是為什麼呢？世間的惡人，聽到善人的名聲，心中會產生憎恨嫉妒，聽到惡人的名聲反而會歡喜；賢善的人，會遏制惡行，宣揚善行，希望讓更多人知道，看到別人作惡，會知道他們被煩惱所束縛，憐憫他們，希望他們能被原諒。像這樣的善人，聽到佛出世，會稱揚流佈，讓佛的名聲傳遍各個國家。當時，波斯匿王有一個邊境小國，名叫毗紐干。這個村落里，人們大多有邪見，不信奉佛法僧。當時，這個村落里，有一個女人，名叫摩訶優波斯那，她因為一些事情，到了舍衛國波斯匿王那裡。事情辦完后，她從一些虔誠的優婆塞那裡，聽聞了佛的功德，想要見佛，就去了祇洹精舍，看到佛的相好莊嚴殊特，就頭面禮足，退到一邊。當時，世尊為大眾宣說五戒法，即不殺生可以得到長壽，不偷盜可以得到大富，不邪淫可以得到人們的尊敬愛念，不妄語可以得到言語的信任，不飲酒可以得到聰明通達。當時，優波斯那聽聞此法后，非常歡喜，上前對佛說：『唯愿世尊！授予我五戒，我將盡我一生清凈奉持，寧可失去生命，也終不毀犯。就像飢餓的人珍惜食物，口渴的人喜愛水，生病的人愛護身體一樣，我也會守護禁戒，也是如此。』當時，佛就為她授予了五戒法。

Therefore, with strong will and courage, even small causes can accomplish great things; if one is lazy and懈怠, even if one encounters great causes, one will not be able to accomplish anything. Therefore, practitioners should diligently strive towards the path of Buddhahood. The Sutra of the Wise and the Foolish, Volume 4 (22) The Chapter of the Upasika Mahasina (This chapter is not in the Dan version) At one time, the Buddha was in the Jeta Grove Monastery in Shravasti, surrounded and revered by a large assembly of great Bhikshus. At that time, the Buddha praised those practitioners of wisdom, who, desiring to attain Buddhahood, should delight in the Dharma, reciting and expounding it. Even if a layperson were to preach the Dharma, gods and spirits would come to listen, how much more so for those who have left home? Even when a renunciate is walking on the road, reciting sutras and verses, there are always gods following and listening. Therefore, one should diligently recite and expound the Dharma. How do we know this? When the Buddha first arrived at the Jeta Grove Monastery, his merits spread, and there was no one who did not know. At that time, many virtuous people, hearing of the Buddha's name and merits, were immeasurably joyful, praising and extolling him. Why is this so? The wicked in the world, upon hearing the name of a virtuous person, will feel hatred and jealousy, but will rejoice upon hearing the name of a wicked person; the virtuous, however, will suppress evil and promote good, wishing to make it widely known. When they see others doing evil, they know that they are bound by afflictions, and they pity them, wishing them to be forgiven. Such virtuous people, upon hearing of the Buddha's appearance in the world, will proclaim and spread his name, causing it to reach all countries. At that time, King Prasenajit had a small border country called Vinyukana. In this village, most people held wrong views and did not believe in the Buddha, Dharma, or Sangha. At that time, in this village, there was a woman named Mahasina Upasika. Due to some circumstances, she went to King Prasenajit in Shravasti. After her business was completed, she heard of the Buddha's merits from some devout Upasakas and desired to see the Buddha. She went to the Jeta Grove Monastery, saw the Buddha's magnificent and extraordinary appearance, bowed her head to his feet, and stood to one side. At that time, the World Honored One was explaining the five precepts to the assembly, namely, not killing to obtain longevity, not stealing to obtain great wealth, not engaging in sexual misconduct to obtain respect and love, not lying to obtain trustworthiness in speech, and not drinking alcohol to obtain wisdom and understanding. At that time, Upasika Mahasina, upon hearing this Dharma, was greatly delighted and said to the Buddha, 'May the World Honored One grant me the five precepts. I will uphold them purely throughout my life, and would rather lose my life than violate them. Just as a hungry person cherishes food, a thirsty person loves water, and a sick person protects their body, so too will I protect the precepts.' At that time, the Buddha then granted her the five precepts.

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。得五戒已，白言：「世尊！我所住處，偏僻迥遠，當還所止，愿賜少物，當敬奉之。」過去諸佛，如恒河沙，盡說《法句》，未來諸佛，如恒河沙，亦說是經。爾時世尊，以《法句經》，與優波斯那，令諷奉行。得已作禮，繞佛三匝而去，還本聚落，思惟憶念佛所與經。是時中夜，于高屋上，思佛功德，讀誦《法句》。時毗沙門天王，欲至南方毗樓勒叉所，將千夜叉，從優波斯那上過，聞誦經聲，尋皆住空，聽其所誦，贊言：「善哉善哉！姊妹！善說法要。今我若以天寶相遺，非爾所宜。我今以一善言相贈，謂尊者舍利弗、大目犍連，從舍衛來，當止此林，汝明往請于舍供養。彼咒愿時，並稱我名。」優波斯那聞此語已，仰視空中，不見其形，如盲眼人，于夜黑闇都無所見。即問言曰：「汝為是誰？不見其形，而但有聲。」空中答言：「我是鬼王毗沙門天也，為聽法故，於此住耳。」優婆夷言：「天無謬語。汝天我人，絕無因由，何故稱我為姊妹耶？」天王答言：「佛是法王，亦人天父，我為優婆塞，汝為優婆夷，同一法味，故言姊妹。」時優婆夷，心生歡喜，問言：「天王！我供養時，稱汝名字，有何利耶？」天王答言：「我為天王，天耳遠聞，稱我名者，我悉聞之，以稱我故，增我勢力威德眷屬。我亦復以神力，及敕鬼神，護念是人，增其祿福，令離衰患。」說是語已，尋便過去。時優婆夷，歡喜踴躍，自思惟言：「佛于百劫，精勤苦行，唯為我耳，以佛恩故，乃使鬼王為我姊妹

現代漢語譯本：受了五戒后，她稟告說：『世尊！我居住的地方偏僻遙遠，我將返回住處，希望您能賜予我一些東西，我將恭敬地奉行。』過去諸佛，像恒河沙數一樣多，都宣說了《法句經》；未來諸佛，也像恒河沙數一樣多，也將宣說這部經。當時，世尊將《法句經》賜予優波斯那，讓她誦讀奉行。她得到后，向佛作禮，繞佛三圈后離去，返回自己的村落，思惟憶念佛所賜予的經文。當天夜裡，她在高屋上，思念佛的功德，誦讀《法句經》。當時，毗沙門天王正要前往南方毗樓勒叉那裡，帶領著一千夜叉，從優波斯那的上方經過，聽到誦經的聲音，都停留在空中，聽她誦讀，讚歎說：『善哉善哉！姊妹！善於宣說佛法要義。現在我如果用天上的寶物贈送給你，並不適合你。我現在用一句善言贈送給你，就是尊者舍利弗、大目犍連，將從舍衛國來到這裡，會在此林中停留，你明天早晨去請他們到家中供養。他們咒愿時，也請稱念我的名字。』優波斯那聽到這些話后，抬頭看空中，卻看不到他們的身影，就像盲人一樣，在黑夜裡什麼都看不見。她就問道：『你是誰？我看不見你的身影，卻只聽到你的聲音。』空中回答說：『我是鬼王毗沙門天，爲了聽法，才停留在這裡。』優婆夷說：『天神不會說謊。你是天，我是人，我們之間沒有任何因緣，為什麼稱我為姊妹呢？』天王回答說：『佛是法王，也是人天之父，我是優婆塞，你是優婆夷，我們同享佛法之味，所以稱你為姊妹。』當時，優婆夷心中歡喜，問道：『天王！我供養時，稱念你的名字，有什麼好處呢？』天王回答說：『我是天王，天耳能聽到很遠的地方，稱念我名字的人，我都能聽到，因為稱念我的名字，能增加我的勢力、威德和眷屬。我也將用我的神力，以及命令鬼神，護念這個人，增加他的福祿，使他遠離衰敗和災禍。』說完這些話后，就離開了。當時，優婆夷歡喜踴躍，自己思惟說：『佛在百劫中，精勤苦行，都是爲了我啊，因為佛的恩德，竟然讓鬼王稱我為姊妹。』 現代漢語譯本：受了五戒后，她稟告說：『世尊！我所住的地方偏遠，我將返回住處，希望您能賜予我一些東西，我將恭敬地奉行。』過去諸佛，如恒河沙數，都宣說了《法句經》；未來諸佛，如恒河沙數，也將宣說此經。當時，世尊將《法句經》賜予優波斯那，讓她誦讀奉行。她得到后，向佛作禮，繞佛三圈后離去，返回自己的村落，思惟憶念佛所賜予的經文。當天夜裡，她在高屋上，思念佛的功德，誦讀《法句經》。當時，毗沙門天王正要前往南方毗樓勒叉那裡，帶領著一千夜叉，從優波斯那的上方經過，聽到誦經的聲音，都停留在空中，聽她誦讀，讚歎說：『善哉善哉！姊妹！善於宣說佛法要義。現在我如果用天上的寶物贈送給你，並不適合你。我現在用一句善言贈送給你，就是尊者舍利弗、大目犍連，將從舍衛國來到這裡，會在此林中停留，你明天早晨去請他們到家中供養。他們咒愿時，也請稱念我的名字。』優波斯那聽到這些話后，抬頭看空中，卻看不到他們的身影，就像盲人一樣，在黑夜裡什麼都看不見。她就問道：『你是誰？我看不見你的身影，卻只聽到你的聲音。』空中回答說：『我是鬼王毗沙門天，爲了聽法，才停留在這裡。』優婆夷說：『天神不會說謊。你是天，我是人，我們之間沒有任何因緣，為什麼稱我為姊妹呢？』天王回答說：『佛是法王，也是人天之父，我是優婆塞，你是優婆夷，我們同享佛法之味，所以稱你為姊妹。』當時，優婆夷心中歡喜，問道：『天王！我供養時，稱念你的名字，有什麼好處呢？』天王回答說：『我是天王，天耳能聽到很遠的地方，稱念我名字的人，我都能聽到，因為稱念我的名字，能增加我的勢力、威德和眷屬。我也將用我的神力，以及命令鬼神，護念這個人，增加他的福祿，使他遠離衰敗和災禍。』說完這些話后，就離開了。當時，優婆夷歡喜踴躍，自己思惟說：『佛在百劫中，精勤苦行，都是爲了我啊，因為佛的恩德，竟然讓鬼王稱我為姊妹。』

English version: Having received the five precepts, she said, 'World Honored One! The place where I live is remote and far away. I shall return to my dwelling. I wish you would grant me some object that I may respectfully uphold.' The Buddhas of the past, as numerous as the sands of the Ganges, all expounded the 'Dhammapada'; the Buddhas of the future, as numerous as the sands of the Ganges, will also expound this scripture. At that time, the World Honored One gave the 'Dhammapada' to Upasina, instructing her to recite and practice it. Having received it, she bowed to the Buddha, circumambulated him three times, and departed, returning to her village, contemplating and remembering the scripture given by the Buddha. That night, on the high roof, she contemplated the merits of the Buddha and recited the 'Dhammapada'. At that time, King Vaisravana, intending to go to the south to Virudhaka, led a thousand yakshas, passing over Upasina. Hearing the sound of her recitation, they all stopped in the air, listening to her recitation, and praised, 'Excellent, excellent! Sister! You are skilled in expounding the essence of the Dharma. If I were to give you heavenly treasures now, it would not be suitable for you. I will now give you a good word: the Venerable Sariputra and Maudgalyayana will come from Sravasti and will stay in this forest. Tomorrow morning, invite them to your home for offerings. When they chant blessings, also mention my name.' Upon hearing these words, Upasina looked up into the sky but could not see their forms, like a blind person who sees nothing in the dark night. She then asked, 'Who are you? I cannot see your form, but I only hear your voice.' The voice in the air replied, 'I am the ghost king Vaisravana. I have stayed here to listen to the Dharma.' The Upasika said, 'The gods do not speak falsely. You are a god, and I am a human. There is no cause or reason between us. Why do you call me sister?' The king replied, 'The Buddha is the king of the Dharma and the father of gods and humans. I am an Upasaka, and you are an Upasika. We share the same taste of the Dharma, so I call you sister.' At that time, the Upasika was delighted and asked, 'King! When I make offerings, what benefit is there in mentioning your name?' The king replied, 'I am a heavenly king, and my heavenly ears can hear far away. Those who mention my name, I can hear them all. Because they mention my name, it increases my power, virtue, and retinue. I will also use my divine power and command the ghosts and spirits to protect this person, increase their fortune, and keep them away from decline and misfortune.' Having said these words, he then departed. At that time, the Upasika was overjoyed and thought to herself, 'The Buddha diligently practiced asceticism for hundreds of kalpas, all for my sake. Because of the Buddha's grace, the ghost king has called me sister!' English version: After receiving the five precepts, she reported, 'World Honored One! The place where I live is remote, and I will return to my dwelling. I hope you can grant me something that I may respectfully uphold.' The Buddhas of the past, as numerous as the sands of the Ganges, all expounded the 'Dhammapada'; the Buddhas of the future, as numerous as the sands of the Ganges, will also expound this scripture. At that time, the World Honored One gave the 'Dhammapada' to Upasina, instructing her to recite and practice it. Having received it, she bowed to the Buddha, circumambulated him three times, and departed, returning to her village, contemplating and remembering the scripture given by the Buddha. That night, on the high roof, she contemplated the merits of the Buddha and recited the 'Dhammapada'. At that time, King Vaisravana, intending to go to the south to Virudhaka, led a thousand yakshas, passing over Upasina. Hearing the sound of her recitation, they all stopped in the air, listening to her recitation, and praised, 'Excellent, excellent! Sister! You are skilled in expounding the essence of the Dharma. If I were to give you heavenly treasures now, it would not be suitable for you. I will now give you a good word: the Venerable Sariputra and Maudgalyayana will come from Sravasti and will stay in this forest. Tomorrow morning, invite them to your home for offerings. When they chant blessings, also mention my name.' Upon hearing these words, Upasina looked up into the sky but could not see their forms, like a blind person who sees nothing in the dark night. She then asked, 'Who are you? I cannot see your form, but I only hear your voice.' The voice in the air replied, 'I am the ghost king Vaisravana. I have stayed here to listen to the Dharma.' The Upasika said, 'The gods do not speak falsely. You are a god, and I am a human. There is no cause or reason between us. Why do you call me sister?' The king replied, 'The Buddha is the king of the Dharma and the father of gods and humans. I am an Upasaka, and you are an Upasika. We share the same taste of the Dharma, so I call you sister.' At that time, the Upasika was delighted and asked, 'King! When I make offerings, what benefit is there in mentioning your name?' The king replied, 'I am a heavenly king, and my heavenly ears can hear far away. Those who mention my name, I can hear them all. Because they mention my name, it increases my power, virtue, and retinue. I will also use my divine power and command the ghosts and spirits to protect this person, increase their fortune, and keep them away from decline and misfortune.' Having said these words, he then departed. At that time, the Upasika was overjoyed and thought to herself, 'The Buddha diligently practiced asceticism for hundreds of kalpas, all for my sake. Because of the Buddha's grace, the ghost king has called me sister!'

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。」便不寢寐，天垂欲曉，方得少眠。

時彼家中，常令使人入林取薪，是時使人，早赴入林，上樹採薪。遙見尊者舍利弗、目連等五百比丘，在此林中，其精勤者，坐禪誦經，其懶惰者，臥沙草上。時彼使人奔隨大家，到舍衛國，是故遙見識二尊者，便自念言：「我等大家，所尊敬者，今在此林。大家不知，若我徐取薪已，乃還白者，或有餘人，脫先請去，我則有過。於事折減，先辦斯要，后乃取薪，於事無苦。」即便下樹，往尊者所，頭面禮足白言尊者：「我大家優波斯那，禮足問訊。」尊者答言：「令優波斯那安隱受樂解脫生死。」白言：「尊者！我大家優波斯那，請明日食，唯愿屈臨。」尊者答言：「汝還歸家，告優波斯那：『善哉優婆夷！知時長宜。佛贊五施得福無量，所謂施遠來者，施遠去者，施病瘦者，于飢餓時施於飲食，施知法人。如是五施，現世獲福。』」使者受教，辭退出林，急疾還家，到已問婢大家所在？答言：「彼高屋上，初夜中夜，不得睡眠，今方始眠。」使白喚覺，率言不敢白。「汝若不能，我自當覺。」咸言隨意。使前上屋，彈指令覺，覺已問言：「欲何所白？」白言：「大家！尊者舍利弗、目揵連等，在其林中。」優波斯那甚大喜躍，即便自取耳二金镮，而以賞之。尋更白言：「尊者有好言教到大家邊。」即曰：「有何好教，可時說之。」具以五施而為說之。時優婆夷，歡喜逾前，譬如蓮花見日則便開敷，時彼開解，亦復如是

於是便無法入睡，天快亮時，才稍微睡了一會兒。 當時他家經常派人進樹林砍柴，這時，那人很早就去樹林，爬上樹採柴。遠遠看見尊者舍利弗、目連等五百比丘在這片樹林中，那些精進的比丘，在坐禪誦經，那些懈怠的比丘，則躺在沙草上。當時那人奔跑著去追趕主人，到了舍衛國，因此遠遠地認出了兩位尊者，便自己想道：『我們主人所尊敬的人，現在就在這片樹林里。主人不知道，如果我慢慢地砍完柴再回去稟告，或許有其他人，搶先請走了他們，那我就會有過失。這件事要緊，先辦好這件事，然後再去砍柴，就不會有什麼麻煩。』他立刻下樹，前往尊者所在之處，頭面禮足，稟告尊者說：『我的主人優波斯那，向您禮足問候。』尊者回答說：『愿優波斯那安穩快樂，解脫生死。』那人稟告說：『尊者！我的主人優波斯那，請您明天去她家吃飯，希望您能屈尊光臨。』尊者回答說：『你回去告訴優波斯那：『善哉優婆夷！知道時機適宜。佛讚歎五種佈施，能獲得無量的福報，所謂佈施給遠道而來的人，佈施給遠道而去的人，佈施給生病瘦弱的人，在飢餓時佈施飲食，佈施給知法的人。這五種佈施，現世就能獲得福報。』使者接受教誨，告辭離開樹林，急忙趕回家，到家后問婢女主人在哪裡？婢女回答說：『她在高樓上，初夜和中夜都無法入睡，現在才剛剛睡著。』使者想叫醒她，但又不敢直接稟告。『你如果不能，我就自己去叫醒她。』大家都說可以。使者便上樓，彈指讓她醒來，醒來后問：『有什麼事要稟告？』使者稟告說：『主人！尊者舍利弗、目犍連等，在那個樹林里。』優波斯那非常高興，立刻取下耳朵上的兩個金環，賞賜給他。隨即又稟告說：『尊者有很好的教誨要告訴主人。』優波斯那說：『有什麼好的教誨，可以現在說給我聽。』使者便把五種佈施的教誨詳細地說了出來。當時優婆夷，歡喜的心情超過了之前，就像蓮花見到太陽就開放一樣，當時她的心也像這樣開解了。

Then she couldn't sleep, and it was almost dawn when she finally got a little sleep. At that time, her family often sent people into the forest to collect firewood. This time, the person went to the forest early, climbed a tree to gather firewood. From afar, he saw Venerable Sariputra, Maudgalyayana, and five hundred other monks in the forest. The diligent monks were meditating and chanting scriptures, while the lazy ones were lying on the sand and grass. The person ran to catch up with his master, and arrived at Sravasti. Thus, he recognized the two Venerables from afar, and thought to himself, 'The people our master respects are now in this forest. The master doesn't know. If I slowly finish gathering firewood and then report back, perhaps others will invite them away first, and then I will be at fault. This matter is urgent, I should take care of it first, and then gather firewood, and there will be no trouble.' He immediately climbed down the tree and went to where the Venerables were. He bowed his head to their feet and reported to the Venerables, 'My master, Upasika, sends her greetings.' The Venerables replied, 'May Upasika be peaceful and happy, and be liberated from birth and death.' The person reported, 'Venerables! My master, Upasika, invites you to her house for a meal tomorrow, and hopes you will condescend to come.' The Venerables replied, 'Go back and tell Upasika: 'Well done, Upasika! You know the right time. The Buddha praises five kinds of giving, which can bring immeasurable blessings. These are giving to those who come from afar, giving to those who go far away, giving to the sick and weak, giving food when hungry, and giving to those who know the Dharma. These five kinds of giving will bring blessings in this life.'' The messenger accepted the teaching, bid farewell and left the forest, and hurried home. When he arrived home, he asked the maid where the master was. The maid replied, 'She is in the high building. She couldn't sleep during the first and middle watches of the night, and has just fallen asleep.' The messenger wanted to wake her up, but didn't dare to report directly. 'If you can't, I will wake her up myself.' Everyone said it was fine. The messenger went upstairs, snapped his fingers to wake her up. After she woke up, she asked, 'What do you have to report?' The messenger reported, 'Master! Venerable Sariputra, Maudgalyayana, and others are in that forest.' Upasika was very happy, and immediately took off the two gold rings from her ears and rewarded him. Then he reported again, 'The Venerables have good teachings to tell the master.' Upasika said, 'What good teachings are there? You can tell me now.' The messenger then explained the teachings of the five kinds of giving in detail. At that time, Upasika's joy surpassed the previous one, just like a lotus flower opens when it sees the sun. At that time, her mind also opened up like this.

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。即自解頸眾寶瓔珞，重以賜之。使者白言：「大家時起，洗手辦具飲食供養，我向輒持大家言教，請二尊者及五百弟子，今日來食，愿時供辦。」聞是語已，益復踴躍，言：「我所欲作，已為我作，快不可言。我今放汝，更不屬我，如汝善好，在家出家，聚落城邑，隨處光好。」

時優波斯那，即起洗手，告語家屬及諸鄰比：「汝應作食，汝應燃火，汝應取水，汝應敷席，汝應取花。」如是種種，分部訖已，即自取藥，㨶末㨶和。所供已辦，即遣是人，還白時到，食具已辦，唯愿知時。時二尊者與諸比丘，著衣持缽，往詣其家，就座而坐。時優波斯那，手自行水，下種種食，色香味具，一切諸行，隨業受報，好色食施，得好顏色，食有好香，得遠名稱，其味具足，得隨意所欲以食之報，得大筋力。眾僧食已，尊者舍利弗，即與之咒愿。其咒愿時，優波斯那白言：「尊者！愿當稱彼毗沙門天名。」

時舍利弗咒愿已訖，尋便問言：「汝于毗沙門天王，有何因緣，而稱其名？」白言：「尊者！有希有事。以我昨夜誦《法句》故，使彼天王住于空中聽我誦經，贊言：『善哉善哉！姊妹！善說妙法。』我即仰問：『汝為是誰？不睹身形，但有聲耶？』彼答我言：『我是鬼王毗沙門身，聞汝誦經故住聽耳。欲以天寶相遺，而非汝所宜。今以善言贈汝。』我即問言：『欲何所告？』即言：『尊者舍利弗、目揵連，明日當至某林，汝可請來於舍供養，咒愿之時念稱我名

於是她解下自己脖子上佩戴的眾多珍寶瓔珞，再次賞賜給他。使者稟告說：『夫人已經起身，洗手準備飲食供養，我之前一直遵從夫人的教誨，邀請兩位尊者和五百位弟子，今天前來用餐，希望您能及時準備。』聽到這話后，她更加興奮，說道：『我想要做的事，已經有人為我做了，真是太高興了。我現在放你自由，你不再屬於我，你可以按照自己的意願，在家或出家，在村落或城市，隨處發光發熱。』 當時，優波斯那立刻起身洗手，告訴家人和鄰居：『你們應該做飯，你們應該生火，你們應該取水，你們應該鋪席，你們應該取花。』這樣種種分工完畢后，她自己去取藥，搗碎研磨。供品準備好后，她就派那個人回去稟告時間已到，食物已經準備好，只等他們前來。當時，兩位尊者和眾比丘，穿好衣服，拿著缽，前往她家，就座而坐。優波斯那親自為他們倒水，端上各種食物，色香味俱全。一切行為，都隨業報應，施捨美好的食物，會得到美好的容貌；施捨有香味的食物，會得到遠播的名聲；食物味道俱全，會得到隨心所欲的享受；以食物的報應，會得到強大的力量。眾僧用完餐后，尊者舍利弗就為他們祝福。在祝福的時候，優波斯那說道：『尊者！希望您能稱念毗沙門天王的名號。』 當時，舍利弗祝福完畢后，就問她：『你和毗沙門天王有什麼因緣，要稱念他的名號？』她回答說：『尊者！有一件稀有的事。因為我昨晚誦讀《法句經》，使得那位天王停留在空中聽我誦經，讚歎說：『善哉善哉！姊妹！善說妙法。』我便仰頭問道：『你是誰？我看不到你的身形，只有聲音？』他回答我說：『我是鬼王毗沙門，聽到你誦經所以停留在此聽。想用天上的寶物贈送給你，但那不適合你。現在用善言贈送給你。』我便問道：『你想告訴我什麼？』他便說：『尊者舍利弗、目犍連，明天會到某片樹林，你可以請他們來你家供養，祝福的時候唸誦我的名字。』

Then she took off the many jeweled necklaces she wore around her neck and gave them to him again. The messenger reported, 'Madam has already risen, washed her hands, and prepared food for offering. I have always followed Madam's instructions, inviting the two venerable ones and five hundred disciples to come for a meal today. I hope you can prepare in time.' Upon hearing this, she became even more excited, saying, 'What I wanted to do has already been done for me. I am so happy. I now set you free; you no longer belong to me. You can follow your own wishes, whether at home or ordained, in villages or cities, shine wherever you go.' At that time, Upasna immediately got up, washed her hands, and told her family and neighbors, 'You should cook, you should light the fire, you should fetch water, you should spread the mats, you should gather flowers.' After dividing the tasks, she herself took medicine, crushed and ground it. Once the offerings were prepared, she sent the man back to report that the time had come, the food was ready, and they were only waiting for them to come. At that time, the two venerable ones and the monks, wearing their robes and carrying their bowls, went to her house and sat down. Upasna personally poured water for them and served various foods, with all colors, flavors, and aromas. All actions follow karmic retribution. Giving good food will result in a beautiful appearance; giving fragrant food will result in a far-reaching reputation; food with all flavors will result in the enjoyment of all desires; the reward of food will result in great strength. After the monks finished eating, the venerable Shariputra gave them blessings. During the blessings, Upasna said, 'Venerable one! I hope you can recite the name of King Vaisravana.' At that time, after Shariputra finished the blessings, he asked her, 'What is your connection with King Vaisravana that you want to recite his name?' She replied, 'Venerable one! There is a rare event. Because I recited the Dhammapada last night, that king stayed in the air to listen to my recitation, praising, 'Excellent, excellent! Sister! You speak the wonderful Dharma well.' I then looked up and asked, 'Who are you? I cannot see your form, only hear your voice?' He replied, 'I am the ghost king Vaisravana. I stayed here to listen because I heard you reciting the scriptures. I wanted to give you heavenly treasures, but they are not suitable for you. Now I give you good words.' I then asked, 'What do you want to tell me?' He said, 'The venerable Shariputra and Maudgalyayana will go to a certain forest tomorrow. You can invite them to your house for offerings, and when giving blessings, recite my name.'

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。』我即問之：『稱汝名字，有何利益？』彼即答我，具以上事。以是因緣，我今稱之。」舍利弗言：「實為奇特！汝人彼天，而能屈意，與汝言語，云是何姊妹？」

優婆夷言：「我又更有奇特之事。此舍有神，與我親厚，如有女人共相往來。我佈施時，此神語我：『此阿羅漢，此阿那含，此斯陀含，此須陀洹，此凡夫，此持戒，此破戒，此智慧，此愚癡。』我雖聞此說，意等無二，于凡夫，犯戒等，如阿羅漢。」舍利弗言：「汝實奇特！能於此中，生平等心。」

摩訶斯那言：「我復有奇特好事。我女人身，加覆在家，而能除滅二十身見，得須陀洹。」舍利弗言：「姊妹！汝甚奇特！能于女身，成須陀洹。」

優婆夷言：「我又更有希有奇特！我有四子，皆惡邪見。我夫惡邪，又亦尤甚，于佛法僧，不識不敬。我若供養三寶，及給貧窮，便生嫉恚，咸言：『我等勞勤家業，而乃作此無益之用。』雖有此說，我于道心，修善佈施，終無退縮，亦不恚恨。」舍利弗言：「婦人之法，一切時中，常不自在，少小則父母護，壯時則其夫護，老時則子護。而汝不為夫子所制，隨意修善。姊妹！我今誨汝，可善著心。何者好事？謂佛世尊是暮當至毗紐干特林。我用是事，以相報遺。」語已辭還所止。

優婆夷言：「尊者所告，實為甚善！尊者去後，當辦所供，以待世尊。」如是世尊，以至是林，摩訶斯那甚大歡喜，即集諸優婆夷，尋于其暮往至佛所

現代漢語譯本：『我便問它：『稱呼你的名字，有什麼好處？』它就回答我，說了以上那些事。因為這個緣故，我現在才稱呼它的名字。』舍利弗說：『真是奇特！你和那個天神，竟然能屈尊降貴，和你說話，它說自己是什麼姐妹？』 優婆夷說：『我還有更奇特的事。這個房子里有神，和我關係親密，就像女人之間互相來往一樣。我佈施的時候，這個神會告訴我：『這是阿羅漢，這是阿那含，這是斯陀含，這是須陀洹，這是凡夫，這是持戒的，這是破戒的，這是有智慧的，這是愚癡的。』我雖然聽到這些說法，心裡卻平等沒有分別，對於凡夫、犯戒的人，都像對待阿羅漢一樣。』舍利弗說：『你真是奇特！能在這其中，生起平等心。』 摩訶斯那說：『我還有更奇特的好事。我身為女人，又在家修行，卻能消除二十種身見，證得須陀洹果。』舍利弗說：『姊妹！你真是奇特！能以女身，成就須陀洹果。』 優婆夷說：『我還有更稀有奇特的事！我有四個兒子，都持有邪見。我的丈夫也持有邪見，而且更加嚴重，對於佛法僧三寶，不認識也不尊敬。我如果供養三寶，或者佈施給貧窮的人，他們就會嫉妒惱怒，都說：『我們辛辛苦苦操持家業，你卻做這些沒有益處的事情。』雖然他們這樣說，我對於修道的決心，行善佈施，始終沒有退縮，也不怨恨。』舍利弗說：『婦人的規矩，在任何時候，常常都不自由，小時候要父母保護，長大后要丈夫保護，年老后要兒子保護。而你卻不受丈夫和兒子的限制，隨意修行善事。姊妹！我現在教導你，可以好好放在心上。什麼才是好事呢？就是佛世尊今天傍晚將要來到毗紐干特林。我用這件事，來作為回贈你的禮物。』說完就告辭回到自己的住處。 優婆夷說：『尊者所說，確實很好！尊者離開后，我將準備好供品，等待世尊。』就這樣，世尊來到了這個樹林，摩訶斯那非常高興，立即召集眾位優婆夷，在傍晚時分前往佛陀所在之處。

English version: 'Then I asked it: 『What benefit is there in calling your name?』 It then answered me, stating the above matters. Because of this reason, I now call its name.』 Sariputra said: 『It is truly remarkable! That you and that deity could condescend to speak with you, what did it say it was, a sister?』 The laywoman said: 『I have even more remarkable things. There is a spirit in this house, who is close to me, like women who interact with each other. When I give alms, this spirit tells me: 『This is an Arhat, this is an Anagami, this is a Sakadagami, this is a Srotapanna, this is an ordinary person, this is one who keeps the precepts, this is one who breaks the precepts, this is wise, this is foolish.』 Although I hear these statements, my mind is equal and without discrimination, towards ordinary people and those who break the precepts, I treat them like Arhats.』 Sariputra said: 『You are truly remarkable! To be able to generate an equal mind in this.』 Mahasna said: 『I have even more remarkable good things. I, as a woman, and also being a householder, am able to eliminate twenty kinds of self-views, and attain the Srotapanna fruit.』 Sariputra said: 『Sister! You are very remarkable! To be able to achieve the Srotapanna fruit in a woman』s body.』 The laywoman said: 『I have even more rare and remarkable things! I have four sons, all of whom hold wrong views. My husband also holds wrong views, and even more severely, towards the Buddha, Dharma, and Sangha, he does not recognize or respect them. If I make offerings to the Three Jewels, or give to the poor, they become jealous and angry, saying: 『We work hard to manage the household, and you do these useless things.』 Although they say this, my resolve for the path, practicing good deeds and giving alms, never retreats, nor do I resent them.』 Sariputra said: 『The rules for women, at all times, are often not free, when young they are protected by their parents, when grown they are protected by their husbands, when old they are protected by their sons. But you are not restricted by your husband and sons, and freely practice good deeds. Sister! I now instruct you, you can keep it well in mind. What is a good thing? It is that the Buddha, the World Honored One, will be arriving at the Banyan Grove this evening. I will use this matter as a gift in return to you.』 Having spoken, he took his leave and returned to his dwelling. The laywoman said: 『What the Venerable One has said is indeed very good! After the Venerable One leaves, I will prepare the offerings, and wait for the World Honored One.』 In this way, the World Honored One arrived at this grove, Mahasna was very happy, and immediately gathered all the laywomen, and in the evening went to where the Buddha was.

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。遙見世尊光相殊妙，五情悅豫，喜踴無量，到已作禮，種種香華，供養佛畢，卻坐一面，佛為說法施論戒論，生天斷欲，涅槃之論。聞說法已，將欲還家，合掌白佛：「我此村人普皆邪見，不識佛法，不知佛德，不好佈施，故使沙門婆羅門，入此村乞常至我家。唯愿世尊！隨我幾時，住此村邑，佛及弟子常受我請、四事供養。」白已禮足而退，次第觀諸比丘所止宿處，最後見有一病比丘臥草窟中，即問：「大德！何所苦患？」比丘答言：「道路行來，四大不調，困苦少賴。」優婆夷言：「大德所患，便宜何食？」答言：「醫處當服新熱肉汁。」優婆夷言：「莫復余求，我明日當送。」答言：「可爾。」優婆夷禮足還家，自思惟言：「我得大利，見佛世尊及舍利弗等諸大尊者。」深加喜慶，然不憶念明十五日，時彼國法，其十五日一切不殺，殺者違命。明日晨朝，敕使持錢，買新熱肉。使人受教，詣市遍求，不得空還，白大家言：「今十五日，市無屠殺。」時優婆夷告使人言：「汝持千錢，買百錢肉。有求利者，或能與汝。」使人持錢，又往推覓，王限重故，無敢與者。使人還白，具如事情。時優婆夷聞是事已，心憂惱言：「汝持金錢，等重買索。」爾時使人，雖持金錢如敕推求，而諸屠者，雖貪其利，王法嚴重，懼失命根，無敢與者。如是往返，了不能得

遠遠望見世尊的光相非常奇妙，五種感官都感到愉悅歡快，喜悅得無法言表。到達后，她向佛陀行禮，用各種香和花供養佛陀。供養完畢后，她退坐在一旁。佛陀為她講說佈施的道理、持戒的道理、昇天的道理、斷除慾望的道理以及涅槃的道理。聽完佛陀的說法后，她準備回家，合掌對佛陀說：『我這個村子的人普遍都有邪見，不認識佛法，不知道佛的功德，不喜歡佈施，所以使得沙門和婆羅門到這個村子乞討時常常到我家。唯愿世尊！在我住在這裡的這段時間裡，佛陀和弟子們能常常接受我的邀請，接受我提供的飲食、衣服、臥具、醫藥等四種供養。』說完，她向佛陀行禮後退下。她依次觀察各位比丘的住所，最後看到一位生病的比丘躺在草窩裡，就問：『大德！您有什麼病痛？』比丘回答說：『在路上行走，四大不調，身體睏乏，沒有什麼依靠。』優婆夷問：『大德的病，適合吃什麼食物？』比丘回答說：『醫生說應該服用新鮮的熱肉汁。』優婆夷說：『不用再找別的了，我明天會送來。』比丘回答說：『好的。』優婆夷行禮后回家，她自己思量說：『我得到了很大的利益，見到了佛世尊以及舍利弗等各位大尊者。』她內心非常高興，但是沒有想到明天是十五日。當時那個國家的法律規定，十五日一切都不能殺生，殺生的人會違反法律。第二天早上，她命令僕人拿著錢去買新鮮的熱肉。僕人接受命令后，到市場上到處尋找，沒有買到，空手而回，告訴主人說：『今天是十五日，市場上沒有屠宰。』這時，優婆夷告訴僕人說：『你拿著一千錢，去買一百錢的肉。如果有貪圖利益的人，或許會賣給你。』僕人拿著錢，又去尋找，因為國王的禁令很嚴厲，沒有人敢賣。僕人回來稟告，詳細說明了情況。這時，優婆夷聽到這件事後，心裡憂愁煩惱，說：『你拿著金錢，用等重的金錢去買。』當時，僕人雖然拿著金錢，按照命令去尋找，但是那些屠夫，雖然貪圖利益，但是因為國王的法律很嚴厲，害怕失去性命，沒有人敢賣。就這樣來回奔波，始終沒有買到。 現代漢語譯本

From afar, she saw the World Honored One's radiant form, which was exceptionally marvelous. Her five senses were filled with joy and elation, and her happiness was boundless. Upon arriving, she paid homage to the Buddha, offering various fragrances and flowers. After the offerings, she sat to one side. The Buddha then expounded the teachings on giving, morality, rebirth in heaven, detachment from desires, and Nirvana. Having heard the teachings, she prepared to return home, and with palms joined, she said to the Buddha, 'The people in my village are generally misguided, not knowing the Buddha's teachings, nor the Buddha's virtues, and they do not like to give. Therefore, when ascetics and Brahmins come to this village to beg, they often come to my house. I beseech the World Honored One! For as long as I reside here, may the Buddha and his disciples accept my invitations and receive the four kinds of offerings: food, clothing, bedding, and medicine.' Having spoken, she bowed at the Buddha's feet and withdrew. She then observed the lodgings of the various monks, and finally, she saw a sick monk lying in a grass hut. She asked, 'Venerable Sir, what ails you?' The monk replied, 'Having traveled on the road, my four elements are imbalanced, and I am weary and without support.' The laywoman asked, 'Venerable Sir, what food is suitable for your illness?' The monk replied, 'The physician has prescribed fresh, hot meat broth.' The laywoman said, 'Seek no further, I will send it tomorrow.' The monk replied, 'Very well.' The laywoman bowed and returned home, thinking to herself, 'I have gained great merit, having seen the World Honored Buddha and the great venerable ones such as Sariputra.' She was filled with joy, but she did not remember that tomorrow was the fifteenth day of the month. At that time, the law of that country stipulated that on the fifteenth day, no living being should be killed, and those who did would be in violation of the law. The next morning, she ordered her servant to take money and buy fresh, hot meat. The servant, having received the order, went to the market and searched everywhere, but could not find any, and returned empty-handed, reporting to his mistress, 'Today is the fifteenth day, and there is no slaughtering in the market.' At this, the laywoman told her servant, 'Take a thousand coins and buy meat worth a hundred coins. If there is anyone who is greedy for profit, perhaps they will sell it to you.' The servant took the money and went to search again, but because the king's decree was strict, no one dared to sell. The servant returned and reported the situation in detail. Upon hearing this, the laywoman was worried and distressed, saying, 'Take gold coins and buy it for the same weight in gold.' At that time, although the servant took the gold coins and searched as ordered, the butchers, though greedy for profit, feared the severity of the king's law and the loss of their lives, and no one dared to sell. Thus, he went back and forth, but was unable to obtain any meat. English version

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時優婆夷倍增憂惱，念：「病比丘已受我請，而我設當不供所須，或能失命，便是我咎；當設何計？」念是事已，重自思惟：「往昔菩薩，以一鴿故，猶自屠割，不惜身肉；況此比丘，于鴿有降，我寧不可愛自己身肉而不濟？」彼作是念已，將一可信常所使人，卻入靜室，凈自洗身，踞坐床上，敕使人言：「汝今割我股里肉取。」爾時使人如教，即以利刀割取。當割肉時，苦痛逼切，悶絕躄地。時婢即以白[(畾/且)*毛]纏裹。既取肉已，合諸藥草，煮以為𩟯，送疾比丘。比丘受是信心檀越所送食已，疾即除愈。

夫婆羅門，於時不在，行遠問言：「摩訶斯那，為何所在？」答：「某房中。」其夫往見，顏色變異，不與常同，即便問言：「汝今何緣，憔悴乃爾？」對曰：「我今為病所侵。」其夫憂愁，尋集諸醫，診其所患。醫集問言：「汝有何疾？所疾發動，其來久如？有休間不？」答言：「我病一切時痛，如今疼苦無復休間。」時醫察脈，不知所痛，默然還出。其夫垂泣，而問妻言：「汝何所疾？以情見語。」妻答之曰：「明醫不知，我焉能知？」時婆羅門，問家內人：「汝等能知摩訶斯那所苦患不？」時諸使人白言：「大家！我等不知，當問可信所親近者。」時婆羅門即召彼婢，于隱屏處問言：「我婦何由有疾？」婢以實答：「大家當知！為病比丘故，割肉飴之。」夫聞是已，于佛法僧，生恚害心，便於街巷，高聲唱言：「沙門釋子，食啖人肉，如駁足王

當時，優婆夷更加憂愁煩惱，心想：『生病的比丘已經接受了我的邀請，如果我不能提供他所需要的，他可能會因此喪命，那便是我的過錯了；我該怎麼辦呢？』 想到這裡，她又仔細思量：『從前菩薩爲了救一隻鴿子，尚且不惜割下自己的肉，何況這個比丘比鴿子更重要，我難道不能爲了救他而割下自己的肉嗎？』 她這樣想后，便叫來一個可靠的常用僕人，走進靜室，自己洗凈身體，盤腿坐在床上，命令僕人說：『你現在割下我大腿里的肉取走。』 當時，僕人按照吩咐，立刻用鋒利的刀割取她的肉。在割肉的時候，劇烈的疼痛讓她難以忍受，昏厥倒地。這時，婢女立刻用白色的細布包裹住傷口。取完肉后，她又把各種草藥混合在一起，煮成濃湯，送給生病的比丘。比丘喝了這位虔誠信徒送來的食物后，病立刻就好了。 丈夫婆羅門當時不在家，外出回來后問道：『摩訶斯那在哪裡？』 有人回答說：『在某個房間里。』 丈夫前去探望，發現妻子臉色異常，與平時不同，便問：『你現在怎麼了，為何如此憔悴？』 妻子回答說：『我被疾病纏身。』 丈夫憂心忡忡，立刻請來許多醫生，診斷她的病情。醫生們問：『你得了什麼病？發病多久了？有沒有緩解的時候？』 妻子回答說：『我一直都感到疼痛，現在更是痛苦不堪，沒有絲毫緩解。』 醫生們把脈后，不知道她哪裡疼痛，默默地退了出去。丈夫流著眼淚，問妻子說：『你到底得了什麼病？如實告訴我。』 妻子回答說：『連高明的醫生都不知道，我又怎麼會知道呢？』 這時，婆羅門問家裡的僕人：『你們知道摩訶斯那得了什麼病嗎？』 僕人們回答說：『主人，我們不知道，應該問問她親近的可靠的人。』 於是，婆羅門叫來那個婢女，在隱蔽的地方問她：『我的妻子為什麼生病？』 婢女如實回答說：『主人，您應該知道，她爲了生病的比丘，割下自己的肉給他吃了。』 丈夫聽了這話，對佛法僧產生了憎恨之心，便在大街小巷高聲喊道：『沙門釋子，吃人肉，就像駁足王一樣！』

At that time, the Upasika became even more worried and distressed, thinking: 'The sick Bhikkhu has already accepted my invitation, and if I do not provide what he needs, he might lose his life, and that would be my fault; what should I do?' Having thought about this, she pondered again: 'In the past, Bodhisattvas, for the sake of a single pigeon, would even cut off their own flesh without hesitation; how much more important is this Bhikkhu than a pigeon, can I not love my own flesh and not save him?' After thinking this, she called a trusted and frequently used servant, went into a quiet room, washed herself clean, sat cross-legged on the bed, and ordered the servant, saying: 'Now, cut the flesh from my thigh and take it.' At that time, the servant followed her instructions and immediately cut the flesh with a sharp knife. While cutting the flesh, the intense pain overwhelmed her, and she fainted and fell to the ground. Then, the maid immediately wrapped the wound with white linen. After taking the flesh, she mixed various herbs, boiled them into a thick soup, and sent it to the sick Bhikkhu. After the Bhikkhu received the food sent by this faithful donor, his illness was immediately cured. The Brahmin husband was not at home at that time, and after returning from a trip, he asked: 'Where is Mahasina?' Someone replied: 'In a certain room.' The husband went to see her and found that his wife's complexion was abnormal, different from usual, so he asked: 'What is wrong with you now, why are you so haggard?' The wife replied: 'I am afflicted by illness.' The husband was worried and immediately gathered many doctors to diagnose her condition. The doctors asked: 'What illness do you have? How long has it been since it started? Is there any relief?' The wife replied: 'I feel pain all the time, and now it is even more unbearable, without any relief.' After taking her pulse, the doctors did not know where she was in pain and silently withdrew. The husband, with tears in his eyes, asked his wife: 'What exactly is your illness? Tell me the truth.' The wife replied: 'Even the skilled doctors do not know, how would I know?' At this time, the Brahmin asked the servants in the house: 'Do you know what illness Mahasina has?' The servants replied: 'Master, we do not know, we should ask someone close to her who is trustworthy.' Then, the Brahmin called the maid and asked her in a secluded place: 'Why is my wife sick?' The maid truthfully replied: 'Master, you should know that for the sake of the sick Bhikkhu, she cut off her own flesh and gave it to him to eat.' Upon hearing this, the husband developed hatred towards the Buddha, Dharma, and Sangha, and he shouted loudly in the streets and alleys: 'The Shramana Shakya's disciples eat human flesh, just like King Baka-pada!'

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爾時篤信優婆塞，聞婆羅門罵佛法僧，憂愁不樂，往世尊所，頭面禮足。世尊告曰：「汝等何故，愁慘不樂？」白言：「世尊！有一婆羅門，于多人處，高聲唱言，罵佛法僧，昔駁足王，食啖人肉，今沙門釋子，食啖人肉，亦復如是。愿佛世尊！敕諸比丘，莫食人肉。」爾時世尊以是事故，集比丘僧，呼病比丘。時病比丘，聞世尊教，心懷喜踴：「世尊大慈！乃流及我。」身雖羸瘦，自力而來，到已禮足，卻坐一面。佛言：「貴子！汝何所患？」比丘白言：「為病所惱，今見世尊，小得瘳降。」世尊又問：「今日汝何所食？」答言：「今日食肉汁食。」佛言：「所食是新肉？為乾肉乎？」答言：「新肉，天竺國熱，肉不經宿。」「所食若新若干？善男子！汝食肉時，為問凈不凈不？」答言：「世尊！我病困久，得便食之，實不問也。」佛言：「比丘！汝云何乃受不凈食？比丘之法，檀越與食，應先問之：『此是何肉？』檀越若言：『此是凈肉。』應重觀察，可信應食；若不可信，便不可食。」爾時世尊，即制比丘：諸不凈肉，皆不應食；若見聞疑，三不凈肉，亦不應食，如是分別應不應食。

時優婆夷，聞佛世尊，正由我故，制諸比丘，不得食肉，生大苦惱，以緣於己，永令比丘不食肉故，即語夫言：「若能為我，請佛及僧，明日來此，設供養者，甚善！若其不能，我當捨命

現代漢語譯本：當時，一位虔誠的優婆塞，聽到婆羅門辱罵佛法僧，憂愁不樂，便前往世尊處，頂禮世尊雙足。世尊問他：『你們為何愁眉不展，如此不樂？』他回答說：『世尊！有一位婆羅門，在眾人面前高聲叫嚷，辱罵佛法僧，說以前的駁足王吃人肉，現在的沙門釋子也吃人肉，都是一樣的。希望世尊！告誡各位比丘，不要吃人肉。』當時，世尊因為這件事，召集了比丘僧眾，並叫來生病的比丘。生病的比丘聽到世尊的教誨，心中歡喜雀躍：『世尊真是大慈大悲！竟然也關懷到我。』他雖然身體虛弱，但還是自己努力前來，到達后頂禮世尊雙足，然後退坐在一旁。佛問：『貴子！你得了什麼病？』比丘回答說：『被疾病困擾，現在見到世尊，感覺稍微好些了。』世尊又問：『你今天吃了什麼？』回答說：『今天吃了肉汁飯。』佛問：『你吃的肉是新鮮的還是乾的？』回答說：『是新鮮的，天竺國天氣炎熱，肉不會過夜。』『你吃的新鮮肉有多少？善男子！你吃肉的時候，有沒有問過這肉是否清凈？』回答說：『世尊！我病了很久，能吃到就吃了，實在沒有問。』佛說：『比丘！你怎麼能吃不凈的食物呢？比丘的規矩，接受施主的食物，應該先問：『這是什麼肉？』施主如果說：『這是清凈的肉。』應該再仔細觀察，如果可信就可以吃；如果不可信，就不能吃。』當時，世尊就制定了戒律：所有不凈的肉，都不應該吃；如果見到、聽到或懷疑是不凈的肉，這三種不凈的肉，也不應該吃，應該這樣分別哪些可以吃，哪些不可以吃。 當時，一位優婆夷，聽到佛世尊，正是因為她的緣故，才制定了比丘不能吃肉的戒律，心中非常苦惱，因為她自己，使得比丘們永遠不能吃肉，於是就對丈夫說：『如果能為我，請佛和僧眾，明天來這裡接受供養，那就太好了！如果不能，我就要捨棄生命。』

English version: At that time, a devout Upasaka, hearing the Brahmin scolding the Buddha, Dharma, and Sangha, became worried and unhappy. He went to the World Honored One, bowed his head to his feet. The World Honored One said, 'Why are you all so sad and unhappy?' He replied, 'World Honored One! There is a Brahmin who is loudly proclaiming in public, scolding the Buddha, Dharma, and Sangha, saying that the former king, Baka, ate human flesh, and now the Shramana Shakya's disciples also eat human flesh, it's the same. May the World Honored One! Instruct the Bhikkhus not to eat human flesh.' At that time, the World Honored One, because of this matter, gathered the Bhikkhu Sangha and called for the sick Bhikkhu. When the sick Bhikkhu heard the World Honored One's teaching, his heart was filled with joy, 'The World Honored One is so compassionate! He even cares about me.' Although his body was weak, he made an effort to come, and after arriving, he bowed to the World Honored One's feet and sat to one side. The Buddha asked, 'Noble son! What is your illness?' The Bhikkhu replied, 'I am troubled by illness, but now seeing the World Honored One, I feel a little better.' The World Honored One asked again, 'What did you eat today?' He replied, 'Today I ate meat juice with rice.' The Buddha asked, 'Is the meat you ate fresh or dried?' He replied, 'It is fresh meat, the weather in India is hot, meat does not last overnight.' 'How much fresh meat did you eat? Good man! When you eat meat, did you ask if it was pure or impure?' He replied, 'World Honored One! I have been sick for a long time, I ate it when I could, I really didn't ask.' The Buddha said, 'Bhikkhu! How can you accept impure food? The rule for Bhikkhus is that when accepting food from a donor, you should first ask: 'What kind of meat is this?' If the donor says: 'This is pure meat,' you should observe carefully again, if it is trustworthy, you can eat it; if it is not trustworthy, you cannot eat it.' At that time, the World Honored One established the precept: all impure meat should not be eaten; if you see, hear, or suspect that the meat is impure, these three kinds of impure meat should also not be eaten, you should distinguish in this way what can be eaten and what cannot be eaten. At that time, an Upasika, hearing that the World Honored One, precisely because of her, had established the precept that Bhikkhus could not eat meat, felt great distress. Because of her, the Bhikkhus would never be able to eat meat, so she said to her husband, 'If you can, for my sake, invite the Buddha and the Sangha to come here tomorrow for a meal offering, that would be wonderful! If you cannot, I will give up my life.'

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。我乃自以身肉施人，汝有何悔，乃起是事？」此婆羅門，素於三寶，無信敬心，聞妻是語，以其妻故，入林趣佛，至佛所已，即言：「瞿曇沙門！及諸弟子，當受我請，明日舍食。」佛默然受。時婆羅門，知佛受請，還家語妻：「沙門瞿曇，已受汝請。」時優婆夷，即敕家內，辦種種食香花坐具。明日時到，遣人林中，往白世尊：「食具已辦，唯聖知時。」佛與比丘，著衣持缽，往至其家，就座而坐。坐已問婆羅門：「摩訶斯那，今何所在？」答言：「病在某房。」佛言：「喚來！」時婆羅門，即往告言：「汝師呼汝。」即曰：「我摩訶斯那，禮佛法僧足，我有病苦，不任起居。」其夫往白佛言：「優婆斯那，禮佛法僧足，我有病苦，不任起往。」佛告阿難：「汝往告優波斯那，汝起見佛。」阿難即往，告優波斯那：「世尊呼汝，汝可往見。」時優波斯那，即于臥上，合掌白言：「我今禮佛法僧，思見世尊，如饑須食，如渴須飲，如寒思溫，如熱思涼，如失道得道，我思見佛，亦復如是。心雖欲往，身不肯隨。」阿難還白佛，如優波斯那所說。佛敕阿難：「並床輿來。」阿難奉教，使人輿來，到于佛前。爾時如來，放大光明，諸遇佛光觸其身者，狂者得正，亂者得定，病者得愈。時優波斯那，遇佛光已，苦痛即除。爾時舍神，以水洗瘡，以藥涂之，平復如故。時優波斯那，即起下床，手執金瓶，自行澡水，下種種食，色香味具

現代漢語譯本：'我乃是把自己身上的肉佈施給別人，你有什麼後悔的，竟然引發這樣的事？'這個婆羅門，平時對佛法僧三寶，沒有信仰和恭敬之心，聽到妻子這樣說，因為妻子的緣故，進入樹林去見佛陀，到了佛陀那裡后，就說：'瞿曇沙門！以及各位弟子，應當接受我的邀請，明天來我家吃飯。'佛陀默然接受了。當時婆羅門，知道佛陀接受了邀請，回家告訴妻子：'沙門瞿曇，已經接受了你的邀請。'當時優婆夷，就命令家裡，準備各種食物、香花和坐具。第二天時間到了，派人到樹林中，去告訴世尊：'食物已經準備好了，只等聖者知道時間。'佛陀和比丘們，穿好衣服，拿著缽，前往他家，就座而坐。坐下後問婆羅門：'摩訶斯那，現在在哪裡？'回答說：'生病在某個房間。'佛陀說：'叫她來！'當時婆羅門，就去告訴她說：'你的老師叫你。'她就說：'我摩訶斯那，向佛法僧三寶頂禮，我身有病痛，不能起身。'她的丈夫去告訴佛陀說：'優婆斯那，向佛法僧三寶頂禮，我身有病痛，不能起身前往。'佛陀告訴阿難：'你去告訴優波斯那，你起來見佛。'阿難就去，告訴優波斯那：'世尊叫你，你可以去見。'當時優波斯那，就在床上，合掌說道：'我現在向佛法僧三寶頂禮，思念見到世尊，就像飢餓需要食物，像口渴需要飲水，像寒冷思念溫暖，像炎熱思念涼爽，像迷路得到道路，我思念見到佛陀，也是這樣。心裡雖然想去，身體卻不肯跟隨。'阿難回來告訴佛陀，就像優波斯那所說的那樣。佛陀命令阿難：'把床和她一起抬來。'阿難接受命令，讓人抬來，到了佛陀面前。當時如來，放出大光明，凡是遇到佛光觸碰到身體的人，瘋狂的就變得正常，混亂的就變得安定，生病的就痊癒了。當時優波斯那，遇到佛光后，痛苦立刻消除。當時她捨棄了神，用水清洗瘡口，用藥塗抹，就恢復如初。當時優波斯那，就起身下床，手拿金瓶，自己洗手，端上各種食物，色香味俱全。 現代漢語譯本：'我乃是以我自己的肉身佈施於人，你有什麼後悔的，竟然引發這樣的事情？'這位婆羅門，平時對佛、法、僧三寶，沒有信仰和恭敬之心，聽到妻子這樣說，因為妻子的緣故，進入樹林去見佛陀，到了佛陀那裡后，就說：'瞿曇沙門！以及各位弟子，應當接受我的邀請，明天到我家吃飯。'佛陀默然接受了。當時婆羅門，知道佛陀接受了邀請，回家告訴妻子：'沙門瞿曇，已經接受了你的邀請。'當時優婆夷，就命令家裡，準備各種食物、香花和坐具。第二天時間到了，派人到樹林中，去告訴世尊：'食物已經準備好了，只等聖者知道時間。'佛陀和比丘們，穿好衣服，拿著缽，前往他家，就座而坐。坐下後問婆羅門：'摩訶斯那，現在在哪裡？'回答說：'生病在某個房間。'佛陀說：'叫她來！'當時婆羅門，就去告訴她說：'你的老師叫你。'她就說：'我摩訶斯那，向佛、法、僧三寶頂禮，我身有病痛，不能起身。'她的丈夫去告訴佛陀說：'優婆斯那，向佛、法、僧三寶頂禮，我身有病痛，不能起身前往。'佛陀告訴阿難：'你去告訴優波斯那，你起來見佛。'阿難就去，告訴優波斯那：'世尊叫你，你可以去見。'當時優波斯那，就在床上，合掌說道：'我現在向佛、法、僧三寶頂禮，思念見到世尊，就像飢餓需要食物，像口渴需要飲水，像寒冷思念溫暖，像炎熱思念涼爽，像迷路得到道路，我思念見到佛陀，也是這樣。心裡雖然想去，身體卻不肯跟隨。'阿難回來告訴佛陀，就像優波斯那所說的那樣。佛陀命令阿難：'把床和她一起抬來。'阿難接受命令，讓人抬來，到了佛陀面前。當時如來，放出大光明，凡是遇到佛光觸碰到身體的人，瘋狂的就變得正常，混亂的就變得安定，生病的就痊癒了。當時優波斯那，遇到佛光后，痛苦立刻消除。當時她捨棄了神，用水清洗瘡口，用藥塗抹，就恢復如初。當時優波斯那，就起身下床，手拿金瓶，自己洗手，端上各種食物，色香味俱全。

English version: 'I am giving my own flesh to others, what do you regret, that you have caused this matter?' This Brahmin, who usually had no faith or respect for the Three Jewels, upon hearing his wife's words, went to see the Buddha in the forest because of his wife. When he arrived at the Buddha's place, he said, 'Gautama the Shramana! And all the disciples, should accept my invitation to eat at my house tomorrow.' The Buddha silently accepted. At that time, the Brahmin, knowing that the Buddha had accepted the invitation, returned home and told his wife, 'Shramana Gautama has accepted your invitation.' At that time, the Upasika ordered the household to prepare various foods, fragrant flowers, and seating arrangements. The next day, when the time came, she sent someone to the forest to tell the World Honored One, 'The food is ready, only the Holy One knows the time.' The Buddha and the Bhikkhus, dressed in their robes and carrying their bowls, went to his house and sat down. After sitting down, he asked the Brahmin, 'Where is Mahasina now?' He replied, 'She is sick in a certain room.' The Buddha said, 'Call her here!' At that time, the Brahmin went to tell her, 'Your teacher is calling you.' She said, 'I, Mahasina, bow to the Buddha, Dharma, and Sangha. I am sick and cannot get up.' Her husband went to tell the Buddha, 'Upasina bows to the Buddha, Dharma, and Sangha. I am sick and cannot get up and go.' The Buddha told Ananda, 'Go and tell Upasina, you should get up and see the Buddha.' Ananda went and told Upasina, 'The World Honored One is calling you, you can go and see him.' At that time, Upasina, while on the bed, put her palms together and said, 'I now bow to the Buddha, Dharma, and Sangha. I long to see the World Honored One, like hunger needs food, like thirst needs water, like cold longs for warmth, like heat longs for coolness, like losing one's way and finding the path, my longing to see the Buddha is also like this. Although my heart wants to go, my body refuses to follow.' Ananda returned and told the Buddha, as Upasina had said. The Buddha ordered Ananda, 'Bring the bed and her together.' Ananda accepted the order and had people carry it over, arriving before the Buddha. At that time, the Tathagata emitted great light, and those who encountered the Buddha's light touching their bodies, the mad became normal, the confused became stable, and the sick were healed. At that time, Upasina, after encountering the Buddha's light, her pain immediately disappeared. At that time, she abandoned her spirit, washed the wound with water, and applied medicine, and it was restored as before. At that time, Upasina got up from the bed, held a golden vase, washed her hands herself, and served various foods, with all colors, flavors, and aromas. English version: 'I am giving my own flesh to others, what do you regret, that you have caused this matter?' This Brahmin, who usually had no faith or respect for the Three Jewels, upon hearing his wife's words, went to see the Buddha in the forest because of his wife. When he arrived at the Buddha's place, he said, 'Gautama the Shramana! And all the disciples, should accept my invitation to eat at my house tomorrow.' The Buddha silently accepted. At that time, the Brahmin, knowing that the Buddha had accepted the invitation, returned home and told his wife, 'Shramana Gautama has accepted your invitation.' At that time, the Upasika ordered the household to prepare various foods, fragrant flowers, and seating arrangements. The next day, when the time came, she sent someone to the forest to tell the World Honored One, 'The food is ready, only the Holy One knows the time.' The Buddha and the Bhikkhus, dressed in their robes and carrying their bowls, went to his house and sat down. After sitting down, he asked the Brahmin, 'Where is Mahasina now?' He replied, 'She is sick in a certain room.' The Buddha said, 'Call her here!' At that time, the Brahmin went to tell her, 'Your teacher is calling you.' She said, 'I, Mahasina, bow to the Buddha, Dharma, and Sangha. I am sick and cannot get up.' Her husband went to tell the Buddha, 'Upasina bows to the Buddha, Dharma, and Sangha. I am sick and cannot get up and go.' The Buddha told Ananda, 'Go and tell Upasina, you should get up and see the Buddha.' Ananda went and told Upasina, 'The World Honored One is calling you, you can go and see him.' At that time, Upasina, while on the bed, put her palms together and said, 'I now bow to the Buddha, Dharma, and Sangha. I long to see the World Honored One, like hunger needs food, like thirst needs water, like cold longs for warmth, like heat longs for coolness, like losing one's way and finding the path, my longing to see the Buddha is also like this. Although my heart wants to go, my body refuses to follow.' Ananda returned and told the Buddha, as Upasina had said. The Buddha ordered Ananda, 'Bring the bed and her together.' Ananda accepted the order and had people carry it over, arriving before the Buddha. At that time, the Tathagata emitted great light, and those who encountered the Buddha's light touching their bodies, the mad became normal, the confused became stable, and the sick were healed. At that time, Upasina, after encountering the Buddha's light, her pain immediately disappeared. At that time, she abandoned her spirit, washed the wound with water, and applied medicine, and it was restored as before. At that time, Upasina got up from the bed, held a golden vase, washed her hands herself, and served various foods, with all colors, flavors, and aromas.

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。佛食已，澡手洗缽，為摩訶斯那，說微妙法，所謂佈施持戒，人天果報，生死過患，貪慾為害，出離滅樂，十二因緣輪轉不息。時優波斯那，聞佛所說，得斷慳嫉，成阿那含道；家內眷屬，悉受五戒；其婆羅門舍離邪見，信敬三寶，受優婆塞戒。時會四眾，有得須陀洹者，有得斯陀含、阿那含、阿羅漢者，有發大道心者，一切大小，莫不歡喜。

時有眾人畏生死者，各作是念：「今此女人，乃能如是，自割身肉，以供沙門，甚為奇特！我等若舍聚落田宅，豈足為難？」便各棄捨聚落家屬，出家求道，勤修精進，斷諸結漏，成阿羅漢道。時此聚落，佛法信行，廣闡流佈。以是緣故，有強志者，乃至女人，讀誦經法，不惜身肉，得諸道果，況于丈夫勤心道業，當不成者乎？是因緣故，諸善男子！當勤善法畏於生死，便得結使微薄離於生死，雖於此末法之中不能得度，緣此功德，當於人天受無窮福。彌勒世尊，不久五十六億十千萬歲，來此成佛，當爲汝等廣說妙法，汝于其中，隨愿所求成三乘道，悉得解脫，頂戴奉行。◎

（二三）◎出家功德尸利苾提品第二十二(丹本此品在第七卷三十三)

一時佛在摩伽陀國王舍城迦蘭陀竹園中。爾時世尊，讚歎出家，功德因緣其福甚多。若放男女，若放奴婢，若聽人民，若自己身，出家入道者，功德無量。佈施之報，十世受福，六天人中，往返十到，猶故不如放人出家及自出家功德為勝。何以故？佈施之報，福有限極；出家之福，無量無邊

現代漢語譯本：佛陀用過齋飯後，洗手擦拭缽盂，為摩訶斯那宣說微妙的佛法，內容包括佈施、持戒、人天果報、生死輪迴的過患、貪慾的危害、出離世俗的快樂、以及十二因緣的循環不止。當時，優波斯那聽聞佛陀的教誨，斷除了慳吝和嫉妒，證得了阿那含果位；她家中的眷屬也都受了五戒；那位婆羅門也捨棄了邪見，信奉並尊敬三寶，受了優婆塞戒。當時在場的四眾弟子中，有的證得了須陀洹果，有的證得了斯陀含、阿那含、阿羅漢果，還有的發起了菩提心，所有的人，無論老少，都非常歡喜。 當時，有許多畏懼生死的人，各自心想：『現在這個女人，竟然能夠如此，自己割下身上的肉，來供養沙門，真是太奇特了！我們如果捨棄村落和田宅，又算得了什麼難事呢？』於是他們各自捨棄了村落和家屬，出家求道，勤奮修行，斷除各種煩惱，證得了阿羅漢果位。當時，這個村落的佛法信仰得以廣泛傳播。因為這個緣故，有堅定意志的人，甚至包括女人，都能誦讀佛經，不惜自己的身體，證得各種道果，更何況是男子勤奮修行，難道會不能成就嗎？因為這個因緣，各位善男子！應當勤修善法，畏懼生死，這樣就能使煩惱變得微薄，從而脫離生死輪迴。即使在末法時期不能得度，憑藉這個功德，也將在人天道中享受無盡的福報。彌勒世尊，不久之後，五十六億七千萬年后，將來到這裡成佛，會為你們廣說妙法，你們在其中，可以隨自己的願望，成就三乘道果，都得到解脫，並會頂戴奉行。◎ （二三）◎出家功德尸利苾提品第二十二(丹本此品在第七卷三十三) 一時，佛陀在摩伽陀國王舍城的迦蘭陀竹園中。當時，世尊讚歎出家的功德因緣，說其福報非常多。無論是放男女、放奴婢、允許人民出家，還是自己出家入道，功德都是無量的。佈施的果報，可以十世享受福報，在六慾天中往返十次，仍然不如放人出家以及自己出家的功德殊勝。為什麼呢？因為佈施的果報，福報有限；而出家的福報，卻是無量無邊的。

English version: After the Buddha had finished his meal, he washed his hands and cleaned his bowl. He then spoke the subtle Dharma to Mahasina, which included teachings on giving, keeping precepts, the rewards of humans and gods, the suffering of birth and death, the harm of greed, the joy of liberation, and the ceaseless cycle of the twelve links of dependent origination. At that time, Upasina, upon hearing the Buddha's teachings, broke free from stinginess and jealousy, and attained the state of Anagami. Her family members all received the five precepts. The Brahmin also abandoned his wrong views, believed in and respected the Three Jewels, and received the Upasaka precepts. Among the four assemblies present, some attained the state of Srotapanna, some attained Sakadagami, Anagami, and Arhat, and some developed the Bodhi mind. Everyone, young and old, was filled with joy. At that time, many who feared birth and death thought to themselves, 'This woman is so extraordinary that she can cut off her own flesh to offer to the monks! What difficulty is there for us to abandon our villages and fields?' So they each abandoned their villages and families, left home to seek the Way, diligently practiced, cut off all defilements, and attained the state of Arhat. At that time, the Buddha's teachings spread widely in this village. Because of this, those with strong will, even women, could recite the scriptures, not cherish their own bodies, and attain various fruits of the Way. How much more so for men who diligently practice the Way, how could they not succeed? Because of this, good men! You should diligently practice good deeds, fear birth and death, so that your defilements will become weak and you will be liberated from birth and death. Even if you cannot attain liberation in this Dharma-ending age, by virtue of this merit, you will enjoy endless blessings in the realms of humans and gods. Maitreya Buddha, not long from now, after 5.67 billion years, will come here to become a Buddha, and will widely preach the wonderful Dharma to you. In that time, you can follow your wishes and attain the three vehicles of enlightenment, all of you will be liberated, and will respectfully uphold and practice it. ◎ (23) ◎ The Merit of Leaving Home, Chapter 22 of Srilabhadra (This chapter is in the 7th volume, 33rd section in the Dan version) At one time, the Buddha was in the Kalanda Bamboo Grove in Rajagriha, the capital of Magadha. At that time, the World Honored One praised the merit and causes of leaving home, saying that its blessings are very great. Whether one allows a man or woman, a slave, or a common person to leave home, or if one leaves home oneself, the merit is immeasurable. The reward of giving can be enjoyed for ten lifetimes, and one can be reborn in the six heavens ten times, but it is still not as great as the merit of allowing others to leave home or leaving home oneself. Why is this so? Because the reward of giving has limited blessings, while the blessings of leaving home are limitless and boundless.

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。又持戒果報，五通神仙，受天福報，極至梵世；于佛法中，出家果報，不可思議，乃至涅槃，福故不盡。假使有人，起七寶塔，高至三十三天，所得功德，不如出家。何以故？七寶塔者，貪惡愚人，能壞破故；出家之法，無有毀壞，欲求善法，除佛法已，更無勝故。如百盲人，有一明醫，能治其目，一時明見。又有百人，罪應挑眼，一人有力，能救其罪令不失目。此二人福，雖復無量，猶亦不如聽人出家及自出家其福弘大。何以故？雖能施於二種人目，此人唯各獲一世利，又肉眼性，性有敗壞；聽人出家，若自出家，展轉示導眾生永劫無上慧眼，慧眼之性，歷劫無壞。何以故？福報人天之中，恣意受樂，無窮無盡，畢成佛道。所以者何？由出家法，滅魔眷屬，增益佛種，摧滅惡法，長養善法，滅除罪垢，興無上福業，是故佛說出家功德，高於須彌、深於大海、廣于虛空。若使有人為出家者作諸留難，令不從志，其罪甚重，如夜黑闇無所睹見，是人罪報，亦復如是，入深地獄黑闇無目。譬如大海，江河百流，悉投其中，此人罪報，亦復如是，一切諸惡，皆集其身。如須彌山劫火所燒，無有遺余，此人亦爾，地獄火燒，無有窮已。譬如迦留樓醯尼藥，極為毒苦，若等斤兩，比于石蜜，彼善惡報，亦復如是。聽人出家，若自出家，功德最大，以出家人，以修多羅為水，洗結使之垢，能滅除生死之苦，為涅槃之因；以毗尼為足，踐凈戒之地，阿毗曇為目，視世善惡，恣意游步八正之路，至涅槃之妙城

現代漢語譯本：此外，持戒的果報，五神通的神仙，享受天界的福報，最高可達梵天；在佛法中，出家的果報，不可思議，乃至涅槃，福德也不會窮盡。假使有人，建造七寶塔，高聳至三十三天，所獲得的功德，不如出家。為什麼呢？因為七寶塔，會被貪婪、邪惡、愚癡的人破壞；而出家之法，不會被毀壞，想要尋求善法，除了佛法之外，沒有更殊勝的了。如同百個盲人，有一位高明的醫生，能治好他們的眼睛，讓他們一時都看見光明。又如同百個人，罪當被挖去眼睛，有一個人有能力，能救他們的罪，使他們不失去眼睛。這兩個人的福報，雖然也無量，但仍然不如聽人出家以及自己出家所獲得的福報廣大。為什麼呢？雖然能施捨給這兩種人眼睛，這個人也只是各自獲得一世的利益，而且肉眼的性質，本身就會敗壞；聽人出家，或者自己出家，輾轉教導眾生，獲得永劫無上的智慧之眼，智慧之眼的性質，歷劫都不會壞滅。為什麼呢？因為福報在人天之中，可以隨意享受快樂，無窮無盡，最終成就佛道。所以說，因為出家之法，可以滅除魔的眷屬，增益佛的種子，摧毀惡法，增長善法，滅除罪垢，興起無上的福業，所以佛說出家的功德，高於須彌山，深於大海，廣于虛空。如果有人為出家的人設定障礙，使他們不能實現自己的願望，他們的罪過非常嚴重，如同黑夜裡一片黑暗，什麼都看不見，這個人的罪報，也是如此，進入深層地獄，黑暗無光。譬如大海，江河百流，都匯入其中，這個人的罪報，也是如此，一切的惡行，都聚集在他身上。如同須彌山被劫火焚燒，沒有留下任何殘餘，這個人也是如此，被地獄之火焚燒，沒有窮盡。譬如迦留樓醯尼這種藥，極其苦毒，如果等量，與石蜜相比，善惡的報應，也是如此。聽人出家，或者自己出家，功德最大，因為出家人，以修多羅為水，洗滌煩惱的污垢，能滅除生死的痛苦，成為涅槃的原因；以毗尼為足，踐踏清凈戒律之地，以阿毗曇為眼睛，觀察世間的善惡，隨意行走在八正道上，到達涅槃的妙城。 現代漢語譯本：又持戒的果報，五神通的神仙，享受天上的福報，最高可到梵天；在佛法中，出家的果報，不可思議，乃至涅槃，福德也不會窮盡。假使有人，建造七寶塔，高聳至三十三天，所獲得的功德，不如出家。為什麼呢？因為七寶塔，會被貪婪、邪惡、愚癡的人破壞；而出家之法，不會被毀壞，想要尋求善法，除了佛法之外，沒有更殊勝的了。如同百個盲人，有一位高明的醫生，能治好他們的眼睛，讓他們一時都看見光明。又如同百個人，罪當被挖去眼睛，有一個人有能力，能救他們的罪，使他們不失去眼睛。這兩個人的福報，雖然也無量，但仍然不如聽人出家以及自己出家所獲得的福報廣大。為什麼呢？雖然能施捨給這兩種人眼睛，這個人也只是各自獲得一世的利益，而且肉眼的性質，本身就會敗壞；聽人出家，或者自己出家，輾轉教導眾生，獲得永劫無上的智慧之眼，智慧之眼的性質，歷劫都不會壞滅。為什麼呢？因為福報在人天之中，可以隨意享受快樂，無窮無盡，最終成就佛道。所以說，因為出家之法，可以滅除魔的眷屬，增益佛的種子，摧毀惡法，增長善法，滅除罪垢，興起無上的福業，所以佛說出家的功德，高於須彌山，深於大海，廣于虛空。如果有人為出家的人設定障礙，使他們不能實現自己的願望，他們的罪過非常嚴重，如同黑夜裡一片黑暗，什麼都看不見，這個人的罪報，也是如此，進入深層地獄，黑暗無光。譬如大海，江河百流，都匯入其中，這個人的罪報，也是如此，一切的惡行，都聚集在他身上。如同須彌山被劫火焚燒，沒有留下任何殘餘，這個人也是如此，被地獄之火焚燒，沒有窮盡。譬如迦留樓醯尼這種藥，極其苦毒，如果等量，與石蜜相比，善惡的報應，也是如此。聽人出家，或者自己出家，功德最大，因為出家人，以修多羅為水，洗滌煩惱的污垢，能滅除生死的痛苦，成為涅槃的原因；以毗尼為足，踐踏清凈戒律之地，以阿毗曇為眼睛，觀察世間的善惡，隨意行走在八正道上，到達涅槃的妙城。

English version: Furthermore, the karmic reward of upholding precepts, the five supernatural powers of immortals, and the blessings of heavenly realms, reach their peak in the Brahma world. Within the Buddha's teachings, the karmic reward of renouncing the household life is inconceivable, and even until Nirvana, the merit is inexhaustible. Suppose someone were to build a seven-jeweled pagoda, reaching as high as the Thirty-Three Heavens, the merit gained would not equal that of renouncing the household life. Why is this so? Because a seven-jeweled pagoda can be destroyed by greedy, evil, and foolish people; whereas the practice of renouncing the household life cannot be destroyed. If one seeks good dharma, there is nothing more superior than the Buddha's teachings. It is like a hundred blind people, and there is one skilled doctor who can cure their eyes, allowing them to see the light all at once. Or like a hundred people who are to have their eyes gouged out as punishment, and there is one person with the power to save them from this fate. Although the merit of these two people is immeasurable, it is still not as great as the merit of encouraging others to renounce the household life or renouncing it oneself. Why is this so? Although one can give eyes to these two kinds of people, they only gain benefit for one lifetime, and the nature of the physical eye is subject to decay. Encouraging others to renounce the household life, or renouncing it oneself, leads to the transmission of the unsurpassed wisdom eye to sentient beings for countless eons, and the nature of the wisdom eye is indestructible through countless eons. Why is this so? Because the karmic reward in the human and heavenly realms allows one to enjoy happiness at will, endlessly, and ultimately achieve Buddhahood. Therefore, because the practice of renouncing the household life can eradicate the retinue of demons, increase the seeds of Buddhahood, destroy evil dharmas, cultivate good dharmas, eliminate defilements, and create unsurpassed meritorious deeds, the Buddha said that the merit of renouncing the household life is higher than Mount Sumeru, deeper than the ocean, and broader than space. If someone creates obstacles for those who wish to renounce the household life, preventing them from fulfilling their aspirations, their sin is extremely grave, like being in complete darkness at night, unable to see anything. The karmic retribution for this person is the same, entering the deepest hell, dark and without light. It is like the ocean, where hundreds of rivers flow into it, the karmic retribution for this person is the same, all evil deeds gather upon them. It is like Mount Sumeru being burned by the fire of the kalpa, leaving nothing behind, this person is the same, burned by the fires of hell, without end. It is like the medicine of Kalurohini, which is extremely bitter and poisonous, if compared in equal weight to rock candy, the karmic retribution of good and evil is the same. Encouraging others to renounce the household life, or renouncing it oneself, has the greatest merit, because a renunciate uses the Sutras as water to wash away the defilements of afflictions, can eliminate the suffering of birth and death, and become the cause of Nirvana; uses the Vinaya as feet to tread on the ground of pure precepts, uses the Abhidhamma as eyes to observe the good and evil of the world, and freely walks on the Eightfold Path, reaching the wondrous city of Nirvana. English version: Furthermore, the karmic reward of upholding precepts, the five supernatural powers of immortals, and the blessings of heavenly realms, reach their peak in the Brahma world. Within the Buddha's teachings, the karmic reward of renouncing the household life is inconceivable, and even until Nirvana, the merit is inexhaustible. Suppose someone were to build a seven-jeweled pagoda, reaching as high as the Thirty-Three Heavens, the merit gained would not equal that of renouncing the household life. Why is this so? Because a seven-jeweled pagoda can be destroyed by greedy, evil, and foolish people; whereas the practice of renouncing the household life cannot be destroyed. If one seeks good dharma, there is nothing more superior than the Buddha's teachings. It is like a hundred blind people, and there is one skilled doctor who can cure their eyes, allowing them to see the light all at once. Or like a hundred people who are to have their eyes gouged out as punishment, and there is one person with the power to save them from this fate. Although the merit of these two people is immeasurable, it is still not as great as the merit of encouraging others to renounce the household life or renouncing it oneself. Why is this so? Although one can give eyes to these two kinds of people, they only gain benefit for one lifetime, and the nature of the physical eye is subject to decay. Encouraging others to renounce the household life, or renouncing it oneself, leads to the transmission of the unsurpassed wisdom eye to sentient beings for countless eons, and the nature of the wisdom eye is indestructible through countless eons. Why is this so? Because the karmic reward in the human and heavenly realms allows one to enjoy happiness at will, endlessly, and ultimately achieve Buddhahood. Therefore, because the practice of renouncing the household life can eradicate the retinue of demons, increase the seeds of Buddhahood, destroy evil dharmas, cultivate good dharmas, eliminate defilements, and create unsurpassed meritorious deeds, the Buddha said that the merit of renouncing the household life is higher than Mount Sumeru, deeper than the ocean, and broader than space. If someone creates obstacles for those who wish to renounce the household life, preventing them from fulfilling their aspirations, their sin is extremely grave, like being in complete darkness at night, unable to see anything. The karmic retribution for this person is the same, entering the deepest hell, dark and without light. It is like the ocean, where hundreds of rivers flow into it, the karmic retribution for this person is the same, all evil deeds gather upon them. It is like Mount Sumeru being burned by the fire of the kalpa, leaving nothing behind, this person is the same, burned by the fires of hell, without end. It is like the medicine of Kalurohini, which is extremely bitter and poisonous, if compared in equal weight to rock candy, the karmic retribution of good and evil is the same. Encouraging others to renounce the household life, or renouncing it oneself, has the greatest merit, because a renunciate uses the Sutras as water to wash away the defilements of afflictions, can eliminate the suffering of birth and death, and become the cause of Nirvana; uses the Vinaya as feet to tread on the ground of pure precepts, uses the Abhidhamma as eyes to observe the good and evil of the world, and freely walks on the Eightfold Path, reaching the wondrous city of Nirvana.

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。以是義故，放人出家，若自出家，若老若少，其福最勝。

爾時世尊，在王舍城迦蘭陀竹園。時王舍城，有一長者，名尸利苾提(秦言福增)，其年百歲，聞出家功德如是無量，便自思惟：「我今何不于佛法中出家修道？」即辭妻子奴婢大小：「我欲出家。」其人老耄，家中大小，莫不厭㤥，輕賤其言，無從用者，聞欲出家，咸各喜言：「汝早應去，何以遲晚？今正是時。」尸利苾提，即出其家，往趣竹林，欲見世尊求出家法。到竹林已，問諸比丘：「佛世尊大仙，大悲廣利天人者，今何所在？」比丘答言：「如來世尊，余行教化，利益不在。」尸利苾提又問：「次佛大師智慧上足，更復是誰？」比丘指示彼尊者舍利弗是。即柱杖至舍利弗所，舍杖作禮，白言：「尊者！聽我出家。」時舍利弗，視是人已，念此人老，三事皆缺，不能學問、坐禪、佐助眾事，告言：「汝去，汝老年過，不得出家。」次向摩訶迦葉、優波離、阿㝹樓陀等，次第五百大阿羅漢，彼皆問言：「汝先向餘人未？」答言：「我先以向世尊，世尊不在，次向尊者舍利弗。」又問：「彼何所說？」答言：「彼告我言：『汝老年過，不得出家。』」諸比丘言：「彼舍利弗智慧第一，尚不聽汝，我等亦復不聽汝也。譬如良醫，善知瞻病，舍不療治，余諸小醫，亦悉拱手，當知是人，必有死相。」以舍利弗大智不聽，其餘比丘，亦爾不聽

因此，基於這個道理，允許人們出家，無論是自己出家，還是年老或年少，其福德都是最殊勝的。 當時，世尊在王舍城的迦蘭陀竹園。當時，王舍城有一位長者，名叫尸利苾提（秦言福增），他已經一百歲了。他聽說出家的功德如此無量，便自己思量：『我為何不在佛法中出家修行呢？』於是他向妻子、奴婢和家中的大小說道：『我想要出家。』因為他年老體衰，家中大小都厭惡他，輕視他的話，沒有人聽從他的。聽到他想要出家，都高興地說：『你早該去了，為什麼遲遲不走？現在正是時候。』尸利苾提立刻離開家，前往竹林，想要見世尊求出家之法。到了竹林后，他問眾比丘：『佛世尊大仙，大悲廣利天人者，現在在哪裡？』比丘回答說：『如來世尊，到別處教化眾生，不在這裡。』尸利苾提又問：『僅次於佛的大師，智慧最高的是誰？』比丘指著尊者舍利弗。他拄著枴杖來到舍利弗那裡，放下枴杖行禮，說道：『尊者！請允許我出家。』當時，舍利弗看了這個人，心想這個人年老，三事都欠缺，不能學習、坐禪、幫助做事，便說道：『你走吧，你年紀太大了，不能出家。』他接著又去見摩訶迦葉、優波離、阿那律等，依次拜訪了五百位大阿羅漢，他們都問：『你之前問過其他人嗎？』他回答說：『我先問過世尊，世尊不在，接著問了尊者舍利弗。』又問：『他說了什麼？』他回答說：『他告訴我：『你年紀太大了，不能出家。』』眾比丘說：『舍利弗智慧第一，尚且不聽你的，我們也不聽你的。譬如良醫，善於診斷病情，如果他放棄治療，其他小醫生也會束手無策，應當知道這個人必定有死相。』因為舍利弗以大智慧不聽，其餘比丘也都不聽。

Therefore, for this reason, allowing people to leave home, whether they do so themselves, whether they are old or young, their merit is the most supreme. At that time, the World Honored One was in the Kalanda Bamboo Grove in the city of Rajagriha. At that time, in the city of Rajagriha, there was an elder named Srilabhadra (translated as 'Increase of Fortune' in Qin), who was a hundred years old. Having heard that the merit of leaving home was immeasurable, he thought to himself, 'Why don't I leave home and cultivate the Way in the Buddha's Dharma?' He then said to his wife, servants, and all the members of his household, 'I wish to leave home.' Because he was old and frail, all the members of his household disliked him and looked down on his words, and no one listened to him. Upon hearing that he wanted to leave home, they were all happy and said, 'You should have gone long ago, why have you delayed? Now is the right time.' Srilabhadra immediately left his home and went to the Bamboo Grove, wanting to see the World Honored One and seek the Dharma of leaving home. Having arrived at the Bamboo Grove, he asked the monks, 'Where is the World Honored One, the great sage, who is compassionate and widely benefits gods and humans?' The monks replied, 'The Tathagata, the World Honored One, is elsewhere teaching and benefiting beings, he is not here.' Srilabhadra then asked, 'Who is the master next to the Buddha, the one with the highest wisdom?' The monks pointed to the Venerable Sariputra. He leaned on his staff and went to Sariputra, put down his staff, bowed, and said, 'Venerable One! Please allow me to leave home.' At that time, Sariputra looked at this person and thought that this person was old and lacked the three things, unable to learn, meditate, or assist in tasks, and said, 'Go away, you are too old, you cannot leave home.' He then went to see Mahakasyapa, Upali, Aniruddha, and so on, visiting five hundred great Arhats in turn. They all asked, 'Have you asked others before?' He replied, 'I first asked the World Honored One, but the World Honored One was not there, then I asked the Venerable Sariputra.' They asked again, 'What did he say?' He replied, 'He told me: 'You are too old, you cannot leave home.'' The monks said, 'Sariputra is the first in wisdom, and he does not allow you, so we will not allow you either. It is like a good doctor, who is good at diagnosing illnesses, if he gives up on treatment, the other small doctors will also be helpless, and it should be known that this person must have signs of death.' Because Sariputra, with his great wisdom, did not allow him, the other monks also did not allow him.

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。尸利苾提，求諸比丘，不得出家，還出竹園，住門閫上，悲泣懊惱，舉聲大哭：「我從生來，無有大過，何故特不聽我出家？如優波離，剃髮賤人；泥提，下穢除糞之人；鴦掘摩羅，殺無量人；及陀塞䩭，大賊惡人；如是等人，尚得出家，我有何罪，不得出家？」

作是語時，世尊即于其前踴出，放大光明，相好莊嚴，譬如忉利天王帝釋七寶高車。佛問福增：「汝何故哭？」爾時長者，聞佛梵音，心懷喜踴，如子見父，五體投地，為佛作禮，泣白佛言：「一切眾生，殺人作賊，妄語誹謗，下賤等人，皆得出家；我獨何罪，特不聽我佛法出家？我家大小，以我老耄，不復用我。今于佛法，不得出家；今設還家，必不前我，當何所趣？我今定當於此捨命。」爾時佛告尸利苾提：「誰能舉手于虛空中，而作定說：『是應出家。』此人不應是老。」長者白佛言：「世尊！法轉輪王，第一智子，次佛，第二世間導師，舍利弗者，此不聽我佛法出家。」爾時世尊！以大慈悲，慰喻福增，譬如慈父慰喻孝子，而告之言：「汝莫憂惱！我今當令汝得出家

現代漢語譯本 尸利苾提向比丘們請求出家，但沒有被允許。他回到竹園門口，悲傷懊惱地大聲哭泣：『我從小到大，沒有犯過什麼大錯，為什麼偏偏不讓我出家？像優波離，一個剃頭匠；泥提，一個掃糞的下等人；鴦掘摩羅，一個殺過無數人的兇手；還有陀塞䩭，一個大盜惡人；這些人都能出家，我有什麼罪，不能出家？』 當他這樣說的時候，世尊立刻出現在他面前，放出耀眼的光芒，相貌莊嚴，就像忉利天王帝釋的七寶高車。佛問福增：『你為什麼哭？』那時，長者聽到佛的梵音，心中充滿喜悅，像孩子見到父親一樣，五體投地，向佛行禮，哭著對佛說：『一切眾生，殺人作賊，說謊誹謗，**等人，都能出家；唯獨我有什麼罪，不被允許在佛法中出家？我的家人，因為我年老體衰，不再需要我。現在在佛法中，又不能出家；如果現在回家，他們一定不會理睬我，我該怎麼辦？我今天一定要在這裡捨棄生命。』這時，佛告訴尸利苾提：『誰能在虛空中舉手，並肯定地說：『這個人應該出家。』這個人不應該是個老人。』長者對佛說：『世尊！法轉輪王，第一智慧之子，僅次於佛陀，是世間第二導師的舍利弗，他不允許我在佛法中出家。』這時，世尊以大慈悲，安慰福增，就像慈父安慰孝子一樣，告訴他說：『你不要憂愁煩惱！我現在就讓你出家。』

English version Śrībhitti asked the monks to be ordained, but was not allowed. He returned to the gate of the bamboo grove, weeping and distressed, crying loudly: 'Since I was born, I have not committed any major mistakes, why am I specifically not allowed to be ordained? Like Upali, a barber; Niti, a lowly person who sweeps dung; Angulimala, a murderer who killed countless people; and Dhasaka, a great thief and evil person; these people can be ordained, what crime have I committed that I cannot be ordained?' As he was saying this, the World Honored One immediately appeared before him, emitting a dazzling light, with a dignified appearance, like the seven-jeweled chariot of the Deva King Śakra of Trayastriṃśa Heaven. The Buddha asked Fukuzō: 'Why are you crying?' At that time, the elder heard the Buddha's Brahma voice, his heart filled with joy, like a child seeing his father, he prostrated himself on the ground, bowed to the Buddha, and cried to the Buddha: 'All sentient beings, murderers, thieves, liars, slanderers, ** and others, can be ordained; what crime have I committed that I am not allowed to be ordained in the Dharma? My family, because I am old and frail, no longer need me. Now, in the Dharma, I cannot be ordained; if I go home now, they will certainly ignore me, what should I do? I will definitely give up my life here today.' At this time, the Buddha told Śrībhitti: 'Who can raise their hand in the void and say definitively: 'This person should be ordained.' This person should not be old.' The elder said to the Buddha: 'World Honored One! The Dharma Wheel King, the first son of wisdom, second only to the Buddha, the second teacher of the world, Shariputra, he does not allow me to be ordained in the Dharma.' At this time, the World Honored One, with great compassion, comforted Fukuzō, just like a loving father comforting a filial son, and told him: 'Do not worry or be distressed! I will now allow you to be ordained.'

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。非舍利弗三阿僧祇劫精勤苦行，百劫修福；非舍利弗世世難行，破頭挑眼，髓腦血肉，皮骨手足，耳鼻佈施；非舍利弗投身餓虎，入於火坑，身琢千釘，剜身千燈；非舍利弗國城妻子、奴婢象馬、七寶施與；非舍利弗初阿僧祇劫，供養八萬八千諸佛，中阿僧祇劫，供養九萬九千諸佛，后阿僧祇劫，供養十萬諸佛世尊，出家持戒，具足尸波羅蜜；非舍利弗於法自在，何得制言：『此應出家，此人不應。』唯我一人，於法自在。唯我獨乘六度寶車，被忍辱鎧，于菩提樹下，坐金剛座，降魔王怨，獨得佛道，無與我等。汝來隨我，我當與汝出家。」如是世尊種種慰喻，福增憂惱即除，心大歡喜，便隨佛后，入佛精舍，告大目揵連：「令與出家。何以故？眾生隨緣得度，或有于佛有緣，餘人則不能度；于餘人有緣，佛則不能度。于舍利弗有緣，目連、迦葉、阿那律、金毗羅等一切弟子，則所不度。如是展轉，隨其有緣，餘人不度。」

爾時目連亦思：「此人年高老耄，誦經、坐禪、佐助眾事，三事悉缺。然佛法王敕使出家，理不可違。」即與出家，受具足戒。此人前世，已種得度因緣，以吞法鉤，如魚吞鉤，必出不疑，已曾修集諸善功德，晝夜精勤，修習讀誦修多羅、毗尼、阿毗曇，廣通經藏。以年老故，不能隨時恭敬迎送禮問上座，諸年少比丘，以先出家，為上座故，常苦言克切：「此老耄比丘，自恃年高，誦經學問，憍慢自大，不相敬承

現代漢語譯本：不是舍利弗在三個阿僧祇劫中精勤苦行，一百劫修福；不是舍利弗世世難行，破頭挑眼，髓腦血肉，皮骨手足，耳鼻佈施；不是舍利弗投身餓虎，跳入火坑，身上釘滿千釘，剜身點燃千燈；不是舍利弗將國城妻子、奴婢象馬、七寶施捨；不是舍利弗在初阿僧祇劫，供養八萬八千諸佛，中阿僧祇劫，供養九萬九千諸佛，后阿僧祇劫，供養十萬諸佛世尊，出家持戒，具足尸波羅蜜；不是舍利弗於法自在，為何要限制說：『這個人應該出家，這個人不應該。』只有我一人，於法自在。只有我獨自乘坐六度寶車，身披忍辱鎧甲，在菩提樹下，坐在金剛座上，降伏魔王怨敵，獨自成就佛道，沒有人能與我相比。你來跟隨我，我將讓你出家。」世尊如此種種安慰開導，福增的憂愁煩惱立即消除，心中大為歡喜，便跟隨在佛陀身後，進入佛陀的精舍，告訴大目犍連：「讓他出家。為什麼呢？眾生隨緣得度，或許有人與佛有緣，其他人則不能度化；與其他人有緣，佛陀則不能度化。與舍利弗有緣，目連、迦葉、阿那律、金毗羅等一切弟子，則不能度化。如此輾轉，隨其有緣，其他人不能度化。」 當時目犍連也思忖：『這個人年老體衰，誦經、坐禪、協助眾事，這三件事都做不了。然而佛法王命令他出家，道理上不能違背。』於是就讓他出家，受了具足戒。這個人前世，已經種下得度的因緣，像吞下法鉤，如同魚吞下魚鉤，必定會被釣上來一樣，毫無疑問，他已經修集了各種善功德，日夜精勤，修習讀誦修多羅、毗尼、阿毗曇，廣泛通達經藏。因為年老，不能隨時恭敬迎送禮問上座，那些年輕的比丘，因為先出家，成為上座，常常用嚴厲的言辭責備他：『這個老邁的比丘，仗著自己年老，誦經學問，驕傲自大，不尊敬承事。』

English version: It was not Shariputra who diligently practiced asceticism for three asamkhya kalpas and cultivated blessings for a hundred kalpas; it was not Shariputra who performed difficult deeds in life after life, breaking his head, gouging out his eyes, offering his marrow, brain, blood, flesh, skin, bones, hands, feet, ears, and nose; it was not Shariputra who threw himself to hungry tigers, jumped into fire pits, had his body pierced with a thousand nails, and lit a thousand lamps with his flesh; it was not Shariputra who gave away his kingdom, wife, children, slaves, elephants, horses, and seven treasures; it was not Shariputra who, in the first asamkhya kalpa, made offerings to eighty-eight thousand Buddhas, in the middle asamkhya kalpa, made offerings to ninety-nine thousand Buddhas, and in the last asamkhya kalpa, made offerings to one hundred thousand Buddhas, left home, upheld the precepts, and perfected the paramita of morality; it was not Shariputra who was free in the Dharma, so why should he restrict and say: 『This person should leave home, this person should not.』 Only I alone am free in the Dharma. Only I alone ride the precious chariot of the six perfections, wear the armor of patience, sit on the diamond seat under the Bodhi tree, subdue the demon king's enemies, and attain Buddhahood alone, with no one equal to me. You come and follow me, and I will let you leave home.」 The World Honored One comforted and encouraged him in various ways, and the worries and afflictions of Fu Zeng were immediately eliminated, his heart was greatly delighted, and he followed behind the Buddha, entered the Buddha's monastery, and told Maha Maudgalyayana: 「Let him leave home. Why? Beings are saved according to their affinities, perhaps some have an affinity with the Buddha, and others cannot be saved; if they have an affinity with others, the Buddha cannot save them. If they have an affinity with Shariputra, then Maudgalyayana, Kasyapa, Aniruddha, Kimpila, and all the other disciples cannot save them. Thus, in turn, according to their affinities, others cannot save them.」 At that time, Maudgalyayana also thought: 『This person is old and frail, he cannot recite scriptures, meditate, or assist in various tasks, all three things are lacking. However, the Dharma King, the Buddha, has ordered him to leave home, and it is not right to disobey.』 So he let him leave home and receive the full precepts. This person, in his previous life, had already planted the causes for salvation, like swallowing a Dharma hook, just as a fish swallows a fishhook, it will surely be caught, without a doubt, he had already cultivated various good merits, day and night diligently, studying and reciting the Sutras, Vinaya, and Abhidhamma, and widely understood the Tripitaka. Because of his old age, he could not always respectfully greet and inquire after the senior monks, and those younger monks, because they had left home earlier and were senior, often rebuked him with harsh words: 『This old monk, relying on his old age, his recitation of scriptures, and his learning, is arrogant and conceited, and does not respect and serve others.』

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。」時老比丘，便自思惟：「我在家時，為家大小之所刺惱，今來出家，望得休息，而復為此諸年少輩之所激切。何罪乃爾，益增苦惱？」又作是念：「我今寧死。」時彼林邊，有大河水，既深且駃，尋往岸邊，脫身袈裟，置樹枝上，長跪向衣，啼泣墮淚，自立誓言：「我今不捨佛法眾僧，唯欲捨命，我此身上衣，佈施持戒精進誦經，設有報者，愿我捨身，生富樂家，眷屬調順，於我善法，不作留難，常遇三寶，出家修道，遭值善師，示悟涅槃。」誓已，于河深駛回波覆涌之處，欲投其中。

爾時目連，以天眼觀我老弟子，為作何事？尋見弟子，放身投水，未至水頃，以神通力，接置岸上，問言：「法子！汝何所作？」尸利苾提甚大慚愧，即自思惟：「當以何答？我今不應妄語誑師，設誑師者，世世獲罪，當無舌根。又我和上，神通玄鑒，我縱妄語，亦自知之。世若有人，智慧明達，性實質直，諸天應敬，若有智慧，而懷諂誑，可為人師，人應恭敬供養。若無智慧，而有質直，雖不兼物，行足自濟。若人愚癡，心懷誑諂，一切眾中，惡賤下劣，設有所說，人悉知之，皆言：『此人諂欺無實。』假令實說，舍不信用。是故我若欺誑和上，此非我宜，當如實說。」即白師言：「我厭家出家，欲求休息，今復不樂，故欲捨命。」

目連聞已，即作是念：「此人設當不以生死恐畏之事而怖之者，于出家利，空無所獲。」即告之言：「汝今至心，捉我衣角，莫中放舍

當時，老比丘心想：『我在家時，被家裡的各種瑣事煩擾，現在出家，本想得到休息，卻又被這些年輕的比丘們激怒。我到底犯了什麼罪，要遭受如此多的苦惱？』他又想：『我寧願去死。』當時，林邊有一條大河，水流既深又急，他便走到岸邊，脫下袈裟，掛在樹枝上，長跪對著袈裟，哭泣流淚，發誓說：『我今天不是要捨棄佛法和僧團，只是想捨棄生命。我身上這件袈裟，是佈施、持戒、精進誦經的成果，如果真有報應，愿我捨棄此身，轉生到富裕快樂的家庭，家人和睦順從，不會阻礙我修習善法，能常遇到三寶，出家修行，遇到善知識，開悟涅槃。』發誓完畢，他便要跳入河水深急、波濤洶涌的地方。 這時，目連尊者用天眼觀察他的老弟子在做什麼。他看到弟子正要跳河，還沒落水，就用神通力把他接回岸上，問道：『法子！你這是要做什麼？』尸利苾提感到非常慚愧，心想：『我該如何回答？我不應該對師父說謊，如果欺騙師父，世世代代都會獲罪，失去舌根。而且我的和尚師父，神通廣大，即使我說謊，他也會知道。世上如果有人，智慧明達，性情正直，諸天都會尊敬他。如果有人有智慧，卻懷著諂媚欺騙的心，這樣的人可以做師父嗎？人們應該恭敬供養他嗎？如果一個人沒有智慧，但性情正直，雖然不能兼顧其他，但也能自給自足。如果一個人愚癡，又懷著欺騙的心，在眾人之中，就是最卑賤下劣的，即使說了什麼，人們也都知道，都會說：『這個人是諂媚欺騙，沒有真實。』即使說的是真話，人們也不會相信。所以，如果我欺騙和尚師父，這是不應該的，我應該如實說。』於是他告訴師父說：『我厭倦在家，所以出家，想求得休息，現在又感到不快樂，所以想捨棄生命。』 目連聽了，心想：『如果不用生死恐懼的事情來恐嚇他，他出家就得不到任何利益。』於是告訴他說：『你現在要一心一意，抓住我的衣角，不要鬆手。』

At that time, the old Bhikkhu thought to himself, 'When I was at home, I was constantly bothered by the affairs of the household. Now that I have left home, hoping to find peace, I am instead provoked by these young Bhikkhus. What sin have I committed to suffer so much distress?' He then thought, 'I would rather die.' At that time, there was a large river by the forest, with deep and swift currents. He went to the riverbank, took off his robe, hung it on a tree branch, knelt before the robe, weeping and shedding tears, and made a vow: 'Today, I do not wish to abandon the Buddha's teachings or the Sangha, but only to give up my life. This robe I wear is the result of giving, keeping precepts, diligent recitation of scriptures. If there is indeed retribution, may I, upon abandoning this body, be reborn into a wealthy and happy family, with harmonious and obedient family members who will not hinder my practice of good deeds. May I always encounter the Three Jewels, leave home to practice the Way, meet good teachers, and be enlightened to Nirvana.' Having made this vow, he was about to throw himself into the deep, swift, and turbulent part of the river. At that moment, Maudgalyayana, using his divine eye, observed what his old disciple was doing. He saw his disciple about to jump into the river, and before he reached the water, he used his supernatural power to bring him back to the shore. He asked, 'My son! What are you doing?' Śrībhuti was deeply ashamed and thought to himself, 'How should I answer? I should not lie to my teacher. If I deceive my teacher, I will be punished in every life and lose my tongue. Moreover, my teacher has profound supernatural insight, and even if I lie, he will know. If there is someone in the world who is wise, intelligent, and of upright character, the gods should respect him. If someone has wisdom but harbors flattery and deceit, can such a person be a teacher? Should people respect and make offerings to him? If someone lacks wisdom but is of upright character, although he cannot manage other things, he can still sustain himself. If someone is foolish and harbors deceit, among all people, he is the most lowly and despicable. Even if he says something, people will know and say, 'This person is deceitful and not truthful.' Even if he speaks the truth, people will not believe him. Therefore, if I deceive my teacher, it is not right. I should tell the truth.' So he told his teacher, 'I was tired of being at home, so I left home to seek rest. Now I am unhappy again, so I want to give up my life.' Upon hearing this, Maudgalyayana thought, 'If I do not use the fear of life and death to frighten him, he will gain nothing from leaving home.' So he told him, 'Now, with all your heart, hold onto the corner of my robe and do not let go.'

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。」即奉師教，譬如風性輕舉所吹塵草，上衝虛空，神足游空，若捉一毛，隨意所至。爾時目連，猶如猛鷹銜于小鳥，飛騰虛空。目連神足，亦復如是，身升虛空，屈申臂頃，至大海邊。海邊有一新死女人，面貌端正身容殊妙，相好具足，見有一蟲，從其口出，還從鼻入，復從眼出，從耳而入，目連立觀，觀已捨去。尸利苾提，白言：「和上！此何女人？狀相如是？」目連告言：「時到當說。」小復前行，見一女人，自負銅鑊，搘鑊著水，然火吹之，既沸，脫衣自入鑊中，發爪先脫，肉熟離骨，沸吹骨出在外，風吹尋還成人，自取其肉而食啖之。福增見已，心驚毛豎，白言：「和上！自食肉者，為是何人？」目連告曰：「時到當說。」次小前行，見一大身，多有諸蟲，圍唼其身，乃至支節，無有空處如針頭許，時有大聲，叫喚啼哭，震動遠近，如地獄聲。白言：「和上！此大惡聲，為是何人？」目連告言：「時到當說。」次復見有一大男子，周匝多有獸頭人身，諸惡鬼神，手執弓弩，三叉毒箭，鏃皆火燃，競共射之，身皆燋燃。白言：「和上！此是何人，受茲苦毒，逃走無所？」師言：「且住！時到當說。」次前經久，見一大山，下安刀劍，見有一人，從上投下，刀戟劍槊，壞刺其身，即自收拔，還豎本處，復還上山，如前不息。見已白師：「此復何人而受斯苦？」告言：「且止！時至當說。」次前見有一大骨山，高七百由旬，能鄣蔽日，使海蔭黑

現代漢語譯本：『於是目連尊者遵從老師的教誨，就像風性輕盈地吹動塵土草木，使其向上衝向天空，憑藉神通之力在空中自由飛行，如同抓住一根毛髮，想去哪裡就去哪裡。』當時，目連就像一隻兇猛的鷹叼著小鳥，在空中飛騰。目連的神通也是如此，身體升入空中，屈伸手臂的瞬間，就到達了海邊。海邊有一個剛死去的女人，面容端正，身姿美妙，相貌美好，只見有一隻蟲子，從她的口中出來，又從鼻孔進入，又從眼睛出來，從耳朵進入，目連站在那裡觀看，看完就離開了。尸利苾提問道：『和尚！這個女人是誰？樣子是這樣的？』目連回答說：『時機到了自然會說。』稍微向前走，看見一個女人，自己揹著銅鍋，把鍋放在水上，點火吹著，等水開了，就脫下衣服自己進入鍋中，頭髮和指甲先脫落，肉煮熟了，脫離骨頭，沸騰著把骨頭吹到外面，風一吹又恢復成人形，自己拿起肉來吃。福增看見后，心驚膽戰，問道：『和尚！這個自己吃肉的人，是什麼人？』目連回答說：『時機到了自然會說。』又稍微向前走，看見一個巨大的身體，身上有很多蟲子，圍著啃食他的身體，甚至四肢，沒有像針頭一樣大小的空隙，當時有巨大的聲音，叫喊啼哭，震動遠近，像地獄的聲音。問道：『和尚！這個巨大的惡聲，是什麼人？』目連回答說：『時機到了自然會說。』又看見一個大男子，周圍有很多獸頭人身的惡鬼神，手裡拿著弓弩，三叉毒箭，箭頭都燃燒著火焰，一起射他，身體都被燒焦了。問道：『和尚！這個人是誰，遭受這樣的痛苦，逃跑也沒有地方？』老師說：『先住口！時機到了自然會說。』又向前走了一段時間，看見一座大山，下面安放著刀劍，看見一個人，從山上跳下來，刀戟劍槊，刺壞他的身體，他自己拔出，又豎立在原來的地方，又回到山上，像之前一樣不停息。看見后問老師：『這個人又是什麼人，遭受這樣的痛苦？』回答說：『先住口！時機到了自然會說。』又向前走，看見一座巨大的骨山，高七百由旬，能夠遮蔽太陽，使大海陰暗。

English version: 'Then Maudgalyayana followed the teacher's instructions, like the wind lightly blowing dust and grass, causing them to rise into the sky, using his supernatural powers to fly freely in the air, as if grasping a single hair, going wherever he wished.' At that time, Maudgalyayana was like a fierce eagle carrying a small bird, soaring in the sky. Maudgalyayana's supernatural powers were also like this, his body rising into the air, and in the blink of an eye, he reached the seashore. At the seashore, there was a woman who had just died, with a beautiful face and figure, and perfect features. He saw a worm coming out of her mouth, then entering her nose, then coming out of her eyes, and entering her ears. Maudgalyayana stood there watching, and after watching, he left. Srilabhadra asked, 'Venerable One! Who is this woman? Why does she look like this?' Maudgalyayana replied, 'When the time comes, I will tell you.' Walking a little further, he saw a woman carrying a copper cauldron on her back, placing the cauldron on the water, lighting a fire and blowing on it. Once it boiled, she took off her clothes and entered the cauldron herself. Her hair and nails fell off first, the flesh cooked and separated from the bones, and the boiling water blew the bones out. The wind blew and she returned to human form, and she picked up her flesh and ate it. Seeing this, Fukuzō was shocked and asked, 'Venerable One! Who is this person who eats her own flesh?' Maudgalyayana replied, 'When the time comes, I will tell you.' Walking a little further, he saw a huge body, covered with many insects, surrounding and gnawing at his body, even his limbs, with no space as small as a needle tip. At that time, there was a huge sound, shouting and crying, shaking far and near, like the sound of hell. He asked, 'Venerable One! Who is this person making such a huge, evil sound?' Maudgalyayana replied, 'When the time comes, I will tell you.' Then he saw a large man, surrounded by many beast-headed, human-bodied evil spirits, holding bows and crossbows, three-pronged poisoned arrows, the arrowheads all burning with flames, all shooting at him, his body all scorched. He asked, 'Venerable One! Who is this person, suffering such pain, with nowhere to escape?' The teacher said, 'Be quiet! When the time comes, I will tell you.' After walking for a while, he saw a large mountain, with swords and blades placed below. He saw a person jumping down from the mountain, the swords and spears piercing his body. He pulled them out himself, stood them back in their original place, and returned to the mountain, repeating the process endlessly. Seeing this, he asked the teacher, 'Who is this person suffering such pain?' He replied, 'Be quiet! When the time comes, I will tell you.' Walking further, he saw a huge mountain of bones, seven hundred yojanas high, which could block the sun, making the sea dark.

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爾時目連，於此骨山一大肋上，來往經行，弟子隨行，尋自思惟：「我今和上，既已無事，我寧可問向來事不？」念已白言：「唯愿和上！為我解說向所見事。」目連告言：「今正是時。」即白和上：「先所見者，是何女人？」目連答言：「汝欲知者，是舍衛城大薩薄婦，容貌端正，夫甚愛敬。爾時薩薄，欲入大海，貪戀此婦，不能捨離，即將入海，與五百估客，上船入海。時婦常以三奇木頭，擎鏡照面，自睹端正，便起憍慢，深生愛著。時有一大龜，以腳蹋船，船破沒海，薩薄及婦、五百估客，一切皆死。大海之法，不受死屍，若水回波，夜叉羅剎，出置岸上。眾生命終，隨所愛念，死即生中，或有難言，隨所愛著，便往生者，誰愛地獄而入地獄者，眾人答曰：『若有眾生，盜三尊財及父母物，乃至殺人，如是大罪，應墮熾火地獄，是人為風寒冷病所逼，便思念火，欲得入中。』念已命終，便墮是獄。若人盜佛燈明及直，或盜僧祇燈燭薪草，若破壞撥撤僧祇房舍講堂，若冬寒時，剝脫人衣，若以力勢，以冰寒時，水灌奴婢及以餘人，若抄掠時，剝人衣裳，如是罪報，應墮寒冰地獄。是人為熱病所逼，常思寒冷之處，念想之時，便墮此獄。優缽羅、缽頭摩、拘物頭、分陀利地獄，亦復如是。寒地獄中，受罪之人，身肉冰燥，如燋豆散，腦髓白爆，頭骨碎破百千萬分，身骨劈裂，如[烈-列+句]箭銣。若人慳貪，斷餓眾生隨時飲食，應墮餓鬼，得逆氣病，不能下食

現代漢語譯本：當時，目連在這座骨山的一根大肋骨上往來行走，弟子們跟隨在他身後。目連心中思忖：『我的和尚現在既然沒事了，我何不問問他之前所見的事情呢？』想到這裡，他便稟告說：『希望和尚！為我解說您之前所見的事情。』目連說：『現在正是時候。』弟子便問：『先前您所見到的，是什麼樣的女人呢？』目連回答說：『你想知道的話，她是舍衛城一位大富翁的妻子，容貌端莊美麗，丈夫非常愛敬她。當時，這位富翁想要出海，因為貪戀他的妻子，不能捨棄她，就帶著她和五百位商人一起上船出海。當時，這位妻子經常用三塊奇特的木頭支撐著鏡子照自己的臉，看到自己容貌端正，便生起驕慢之心，深深地愛戀著自己。當時，有一隻大烏龜用腳踩踏船隻，船破沉入海中，富翁和他的妻子以及五百位商人，全部都死了。大海的規律是不容許死屍存在的，如果水波迴旋，夜叉羅剎就會把屍體拋到岸上。眾生生命終結時，會隨著生前所愛戀的念頭，死後便會投生到相應的去處。有些情況難以言說，但會隨著所愛戀的執著而往生。誰會愛地獄而進入地獄呢？』眾人回答說：『如果眾生盜取三寶的財物以及父母的財物，甚至殺人，犯下如此大罪，應當墮入熾熱地獄。這個人因為風寒冷病所逼迫，便會思念火，想要進入火中。』念頭一動，生命終結，便墮入這個地獄。如果有人盜取佛燈的燈油和價值，或者盜取僧團的燈燭柴草，或者破壞拆毀僧團的房舍講堂，或者在寒冷的冬天，剝奪別人的衣服，或者憑藉勢力，在冰寒的時候，用水澆灌奴婢以及其他人，或者在搶劫的時候，剝奪別人的衣裳，這樣的罪報，應當墮入寒冰地獄。這個人因為熱病所逼迫，常常思念寒冷的地方，當他念想的時候，便會墮入這個地獄。優缽羅、缽頭摩、拘物頭、分陀利地獄，也是如此。寒冰地獄中，受罪的人，身體的肌肉冰冷乾燥，像燒焦的豆子散落，腦髓爆裂，頭骨碎裂成千百萬份，身體的骨頭劈裂，像箭一樣射出。如果有人慳吝貪婪，斷絕飢餓眾生隨時得到的飲食，應當墮入餓鬼道，會得逆氣病，不能下嚥食物。

English version: At that time, Maudgalyayana was walking back and forth on a large rib of this bone mountain, with his disciples following behind. Maudgalyayana pondered in his heart, 'Now that my teacher is free, why don't I ask him about what he saw earlier?' Having thought this, he reported, 'I wish, teacher! Please explain to me what you saw earlier.' Maudgalyayana said, 'Now is the right time.' The disciple then asked, 'What kind of woman was it that you saw earlier?' Maudgalyayana replied, 'If you want to know, she was the wife of a wealthy man in Shravasti. She was beautiful and dignified, and her husband loved and respected her very much. At that time, the wealthy man wanted to go to sea, but because he was so attached to his wife, he couldn't leave her. So he took her with him, along with five hundred merchants, and they set sail. At that time, the wife often used three peculiar pieces of wood to prop up a mirror to look at her face. Seeing her own beauty, she became arrogant and deeply infatuated with herself. Then, a large turtle stepped on the boat, causing it to break and sink into the sea. The wealthy man, his wife, and the five hundred merchants all died. The law of the ocean does not allow corpses to remain. If the water swirls, yakshas and rakshasas will throw the bodies onto the shore. When beings die, they are reborn according to their attachments in life. Some situations are difficult to explain, but they are reborn according to their attachments. Who would love hell and enter hell?' The crowd replied, 'If beings steal the property of the Three Jewels or their parents' property, or even kill, committing such great sins, they should fall into the blazing hell. This person, being afflicted by cold and wind, will think of fire and want to enter it.' As soon as the thought arises, life ends, and they fall into that hell. If someone steals the oil and value of the Buddha's lamp, or steals the lamp candles and firewood of the Sangha, or destroys and demolishes the Sangha's houses and lecture halls, or in the cold winter, strips people of their clothes, or uses force to pour water on slaves and others in the freezing cold, or strips people of their clothes during robberies, such karmic retribution will cause them to fall into the icy hell. This person, being afflicted by fever, often thinks of cold places. When they think of it, they fall into this hell. The Utpala, Padma, Kumuda, and Pundarika hells are also the same. In the icy hell, the bodies of those suffering are cold and dry, like scattered burnt beans. Their brains explode, their skulls shatter into millions of pieces, and their bones split like arrows. If someone is stingy and greedy, cutting off the food that hungry beings receive at any time, they should fall into the realm of hungry ghosts, and they will suffer from reverse qi disease, unable to swallow food.

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。瞻病知識，以種種食，強勸之言：『是甜是酢，此美易消，汝可強食。』便起恚心：『使我何時眼不見食。』爾時命終，生餓鬼中。若人愚癡，不信三寶，誹謗毀道，應墮畜生，為病所困，唯得伏臥，不得偃側，不喜善言，左右定知此人必死，便逼勸言：『汝當聽法受齋受戒，汝當見佛像、見比丘僧，汝當佈施。』其人心意，都不喜樂，為強敦曉喻，便增惡念：『愿我得一不聞三寶善名處者，快不可言。』爾時命終，生畜生中。若有修善種人天因，此人不為大病所困，臨命終時，心不錯亂，所親左右，知其將死，各勸之言：『樂聞法不？欲見像不？欲見比丘、聽經偈不？汝喜欲得受齋戒不？欲得財物施佛像不？』悉答言：『好。』復與說言：『施佛形像，得成佛道；供養法者，在所生處，得深智慧，達解法相；若施眾僧，所生之處，得大珍寶，隨意無乏。』病人聞已，歡喜愿言：『使我所生常遇三寶聞法開悟。』爾時命終，得生人中。若人廣種生天善因，清凈施戒，樂聽經法，修持十善，其人將終，安隱仰臥，見佛形像、天宮婇女及聞天樂，顏色和悅，舉手上向，爾時命終，即生天中。此薩薄婦，自愛著身，命終還生故身作蟲，舍此蟲身，墮大地獄，受苦無量。」

尸利苾提白言：「和上！自食肉者，是何婦人？」目連告曰：「是舍衛國優婆夷婢，彼優婆夷，請一清凈持戒比丘，夏九十日，奉給供養，于自陌頭，起房安止，自辦種種香美飲食。時到使婢送食供養

現代漢語譯本：觀察病人的情況，用各種食物，強行勸說：『這個是甜的，那個是酸的，這個美味容易消化，你可要勉強吃下去。』病人便會生起嗔恨心：『真希望我什麼時候能眼不見這些食物。』這時命終，便會墮入餓鬼道中。如果有人愚癡，不相信三寶，誹謗佛法，應當墮入畜生道，被疾病所困擾，只能趴著，不能側臥，不喜歡聽善言，身邊的人知道這個人必定會死，便強迫勸說：『你應該聽法受齋受戒，你應該見佛像、見比丘僧，你應該佈施。』這個人心裡一點都不喜歡，因為被強行勸說，反而增加惡念：『希望我能到一個聽不到三寶善名的地方，那就太好了。』這時命終，便會墮入畜生道中。如果有人修善，種下人天的因，這個人不會被大病所困擾，臨命終時，心不慌亂，親近的人知道他將要去世，都勸他說：『喜歡聽法嗎？想看佛像嗎？想見比丘、聽經偈嗎？你喜歡受齋戒嗎？想把財物佈施給佛像嗎？』都回答說：『好。』又對他說：『佈施佛像，可以成就佛道；供養佛法，在所生之處，可以得到深厚的智慧，通達瞭解佛法的真諦；如果佈施給僧眾，所生之處，可以得到大量的珍寶，隨意取用，不會匱乏。』病人聽了之後，歡喜發願：『希望我所生之處，常常遇到三寶，聽聞佛法，開悟智慧。』這時命終，便會轉生到人道中。如果有人廣種生天的善因，清凈持戒，喜歡聽經聞法，修持十善，這個人將要去世時，安穩地仰臥，看到佛像、天宮的仙女以及聽到天樂，臉色和悅，舉起手向上，這時命終，就會轉生到天道中。這個薩薄婦人，因為愛執自己的身體，命終后又轉生為自己身體上的蟲子，捨棄這個蟲身，墮入大地獄，遭受無量的痛苦。」 尸利苾提問：『和尚！那個自己吃肉的人，是什麼婦人？』目連回答說：『是舍衛國一位優婆夷的婢女，那位優婆夷，請了一位清凈持戒的比丘，在夏季九十天里，供養他，在自己家門口，建了一間房子讓他居住，自己準備各種香美的飲食。時間到了，就讓婢女送食物去供養。』

English version: Observing the sick, they would use various foods, forcefully urging them: 'This is sweet, that is sour, this is delicious and easy to digest, you must force yourself to eat it.' The sick person would then develop resentment: 'I wish I could never see food again.' At the time of death, they would be reborn into the realm of hungry ghosts. If someone is foolish, does not believe in the Three Jewels, and slanders the Dharma, they should fall into the animal realm. Afflicted by illness, they can only lie prone, unable to lie on their side, and dislike hearing good words. Those around them, knowing that this person will surely die, would forcefully urge them: 'You should listen to the Dharma, observe the fast, and take the precepts. You should see the Buddha image, see the monks, and make offerings.' The person's mind would not be pleased at all. Because of the forceful urging, they would instead increase their evil thoughts: 'I wish I could go to a place where I would not hear the good name of the Three Jewels, that would be wonderful.' At the time of death, they would be reborn into the animal realm. If someone cultivates good deeds, planting the causes for rebirth in the human or heavenly realms, this person will not be afflicted by great illness. At the time of death, their mind will not be confused. Those close to them, knowing that they are about to die, would all urge them: 'Do you like to hear the Dharma? Do you want to see the Buddha image? Do you want to see the monks and hear the sutras? Do you like to observe the fast and precepts? Do you want to offer wealth to the Buddha image?' They would all answer: 'Yes.' They would then say: 'By offering to the Buddha image, one can attain Buddhahood; by making offerings to the Dharma, in all places of rebirth, one can obtain profound wisdom and understand the true nature of the Dharma; if one makes offerings to the Sangha, in all places of rebirth, one can obtain great treasures, and have everything one needs.' Upon hearing this, the sick person would joyfully make a vow: 'May I always encounter the Three Jewels in all my rebirths, hear the Dharma, and awaken to wisdom.' At the time of death, they would be reborn into the human realm. If someone widely cultivates the good causes for rebirth in the heavens, purely observing the precepts, enjoying listening to the Dharma, and practicing the ten good deeds, when this person is about to die, they will lie peacefully on their back, see the Buddha image, heavenly palaces, celestial maidens, and hear celestial music. Their face will be serene, and they will raise their hands upwards. At the time of death, they will be reborn into the heavens. This Sādhvī woman, because of her attachment to her body, was reborn as a worm in her own body after death. After abandoning this worm body, she fell into the great hell, suffering immeasurable pain. Śrībhūti asked: 'Venerable One! What kind of woman was the one who ate her own flesh?' Maudgalyāyana replied: 'She was a maidservant of a Upāsikā in Śrāvastī. That Upāsikā invited a pure, precept-holding monk to stay for the ninety days of summer, providing him with offerings. She built a house for him at the entrance of her own lane, and prepared various fragrant and delicious foods. When the time came, she would have the maidservant deliver the food for the offering.'

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。婢至屏處，選好美者，自取食之，余與比丘。大家覺婢顏色悅澤有飲食相，問言：『汝得無污比丘食。』答言：『大家！我亦有信，非邪見人，何緣先食？比丘食已，有殘與我，我乃食之。若我先食，使我世世自食身肉。』以是因緣故，先受輕系花報之罪，命終當墮大地獄中，受正果報，苦毒無量。」

福增白言：「所見大身，諸蟲唼食，發大惡聲，復是誰乎？」告言福增：「是獺利吒營事比丘，以自在故，用僧祇物花果飲食，送與白衣，受此花報，於此命終，墮大地獄；唼食諸蟲，即是爾時得物之人。」

福增白言：「和上！彼舉聲哭，眾箭競射，洞身火燃，復是何人？」目連告言：「此人前身，為大獵師，多害禽獸，以是罪故，受斯苦毒，於此命終，墮大地獄，經久難出。」

又問：「和上！彼大山上自投來下，刀劍矛槊，刺割其身，投已覆上，此是何人？」目連告言：「是王舍城王大健鬥將，以猛勇故，身處前鋒，或以刀劍矛槊傷克物命，故受此報。於是死已，墮大地獄，受苦長久。」

福增又白：「今此骨山，復為是誰？」目連告言：「汝欲知者，此即是汝故身骨也。」尸利苾提聞是語已，心驚毛豎，惶怖汗水，白言：「和上！曼我今者，心未裂頃，時為我說本末因緣。」目連告言：「生死輪轉，無有邊際，而善惡業，終無朽敗，必受其報，造若干業，隨行受報

現代漢語譯本：婢女走到屏風後面，挑選好的食物，自己先吃，剩下的給比丘。大家發現婢女臉色紅潤，有吃過東西的樣子，就問：『你是不是吃了比丘的食物？』婢女回答說：『各位！我也有信仰，不是邪見之人，怎麼會先吃呢？比丘吃完后，有剩下的才給我，我才吃。如果我先吃，就讓我世世代代吃自己的肉。』因為這個緣故，先受到輕微的繫縛花報之罪，死後會墮入大地獄中，承受真正的果報，痛苦無量。 福增問：『我看到那個巨大的身體，被蟲子啃食，發出巨大的惡聲，那又是誰呢？』目連回答福增說：『那是獺利吒負責事務的比丘，因為他濫用職權，把僧團的物品、花果、食物送給俗人，所以受到這樣的花報，死後墮入大地獄；那些啃食他的蟲子，就是當時得到他東西的人。』 福增問：『和尚！那個大聲哭泣，被眾箭射擊，身體被火焰燃燒的人，又是誰呢？』目連回答說：『這個人前世是個大獵人，殺害了很多禽獸，因為這個罪過，所以遭受這樣的痛苦，死後墮入大地獄，很久都難以出來。』 又問：『和尚！那個從大山上自己跳下來，被刀劍矛槊刺割身體，跳下去又爬上來的人，又是誰呢？』目連回答說：『那是王舍城一位勇猛的將領，因為他勇猛好戰，身處前鋒，經常用刀劍矛槊傷害生命，所以受到這樣的報應。死後墮入大地獄，受苦很久。』 福增又問：『現在這座骨山，又是誰的呢？』目連回答說：『你想知道嗎？這就是你前世的骨頭。』尸利苾提聽到這話，心驚膽戰，汗毛豎立，驚恐地流著汗，說：『和尚！趁我現在心還沒裂開，請您為我講講事情的來龍去脈。』目連回答說：『生死輪迴，沒有盡頭，而善惡的業力，終究不會消亡，一定會受到報應，造作什麼樣的業，就會隨著行為受到相應的報應。』

English version: The maid went behind the screen, selected the best food, ate it herself, and gave the rest to the monks. Everyone noticed that the maid's complexion was rosy and she looked like she had eaten something, so they asked, 'Did you eat the monks' food?' The maid replied, 'Everyone! I also have faith, I am not a person of wrong views, why would I eat first? After the monks have eaten, if there is any left, they give it to me, and then I eat. If I were to eat first, may I eat my own flesh in every lifetime.' Because of this reason, she first received the minor retribution of being bound by flowers, and after death, she will fall into the great hell, enduring the true retribution, suffering immeasurably. Fuzeng asked, 'The huge body I saw, being eaten by insects, making great evil sounds, who is that?' Maudgalyayana replied to Fuzeng, 'That is the monk in charge of affairs, Tali Zha, because he abused his authority, giving the Sangha's belongings, flowers, fruits, and food to laypeople, so he received this flower retribution, and after death, he fell into the great hell; the insects that are eating him are the people who received his things at that time.' Fuzeng asked, 'Venerable Sir! The one crying loudly, being shot by many arrows, his body burning with flames, who is that?' Maudgalyayana replied, 'This person in his previous life was a great hunter, killing many birds and beasts, because of this sin, he is suffering such pain, and after death, he will fall into the great hell, and it will be difficult for him to get out for a long time.' He also asked, 'Venerable Sir! The one who throws himself down from the great mountain, his body being pierced and cut by swords, spears, and halberds, and after throwing himself down, he climbs back up, who is that?' Maudgalyayana replied, 'That is a brave general from the city of Rajagriha, because he was brave and warlike, always at the front lines, often harming lives with swords, spears, and halberds, so he received this retribution. After death, he fell into the great hell, suffering for a long time.' Fuzeng asked again, 'Now, this mountain of bones, whose is it?' Maudgalyayana replied, 'Do you want to know? These are the bones of your previous body.' Upon hearing this, Sribhuti was shocked, his hair stood on end, and he was terrified and sweating, saying, 'Venerable Sir! While my heart has not yet broken, please tell me the whole story.' Maudgalyayana replied, 'The cycle of birth and death has no end, and the karma of good and evil will never perish, and one will certainly receive retribution. Whatever karma one creates, one will receive the corresponding retribution according to one's actions.'

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。」目連又言：「過去世時，此閻浮提，有一國王，名曰曇摩苾提(秦言法增)，好喜佈施持戒聞法，有慈悲心，性不暴惡，不傷物命，王相具足，正法治國，滿二十年。事簡閑暇，共人博戲。時有一人犯法殺人，諸臣白王：『外有一人，犯于王法，云何治罪？』王時慕戲，脫答之言：『隨國法治。』即按限律，殺人應死，尋殺此人。王博戲已，問諸臣言：『曏者罪人，今何所在？我欲斷決。』臣白王言：『隨國法治，今已殺竟。』王聞是語，悶絕躄地，諸臣左右，冷水灑面，良久乃穌，垂泣而言：『宮人妓女，像馬七寶，悉何處在？唯我一人，獨地獄中，受諸苦痛。我本未為王時，而此宮中亦有王治，我不久死，此中亦當續有王治。我名為王，而害人命，當知便是栴陀羅王，不知世世當何所趣？我今決定，不須為王。』即舍王位，入山自守。時王命終，生大海中，作摩竭魚，其身長大，七百由旬。諸王大臣，自恃勢力，抂克百姓，離別人民，剝脫眾生，命終多作摩竭大魚，多有諸蟲，唼食其身，譬如拘執及𣰅㲪茸，著身諸蟲，亦復如是。身瘙癢故，揩頗梨山，碎殺諸蟲，血流污海，百里皆赤。以此罪緣，於是命終，墮大地獄。時摩竭魚，一眠百歲，覺已飢渴，即便張口，海水流入，如注大河。爾時適有五百估客，入海采寶，值魚張口，船行駛疾，投趣魚口，賈人恐怖，舉聲大哭，各作是言：『我等今日，決定當死

現代漢語譯本：目連又說：『在過去世的時候，這個閻浮提，有一個國王，名叫曇摩苾提（秦朝時稱法增），他喜歡佈施、持戒、聽聞佛法，有慈悲心，性情不暴躁兇惡，不傷害生物的性命，具備國王的相貌，用正法治理國家，滿了二十年。他處理政事簡便，空閑時就和人玩博戲。當時有一個人犯法殺了人，大臣們稟告國王說：『外面有一個人，觸犯了王法，應該如何治罪？』國王當時正沉迷於博戲，隨口回答說：『按照國法治罪。』於是就按照法律的規定，殺人應該處死，立刻就殺了這個人。國王博戲結束后，問大臣們說：『剛才那個罪人，現在在哪裡？我想親自判決。』大臣稟告國王說：『已經按照國法治罪，現在已經殺完了。』國王聽到這話，悶絕倒地，大臣們左右，用冷水潑在他的臉上，過了很久才甦醒過來，流著眼淚說：『宮人、象馬、七寶，都在哪裡呢？只有我一個人，獨自在地獄中，遭受各種痛苦。我本來沒有當國王的時候，這個宮中也有國王治理，我不會很久就死去，這裡也應當繼續有國王治理。我名為國王，卻害了人命，應當知道我就是旃陀羅王，不知道世世代代將要到哪裡去？我現在決定，不需要再當國王了。』於是就捨棄了王位，進入山中自我修行。當時國王死後，出生在大海中，變成摩竭魚，它的身體長大，有七百由旬。那些國王大臣，仗恃自己的勢力，冤枉欺壓百姓，離散人民，剝削眾生，死後大多變成摩竭大魚，身上有很多蟲子，啃食它們的身體，就像被拘禁和穿上粗糙的毛衣一樣，身上的蟲子也是這樣。因為身體瘙癢，就去摩擦頗梨山，碎殺了許多蟲子，血流污染了海水，百里都變成紅色。因為這個罪業，於是死後，墮入大地獄。當時摩竭魚，一睡就是一百年，醒來後感到飢渴，就張開嘴，海水流入，像注入大河一樣。那時正好有五百個商人，入海采寶，遇到魚張開嘴，船行駛得很快，投向魚口，商人們感到恐懼，大聲哭喊，各自說：『我們今天，必定要死了。』 現代漢語譯本：』

English version: Then Maudgalyayana said, 'In the past, in this Jambudvipa, there was a king named Dharmabhiti (translated as 'Dharma Increase' in the Qin Dynasty). He loved giving, upholding precepts, and listening to the Dharma. He had a compassionate heart, was not violent or cruel, did not harm living beings, possessed the marks of a king, and governed the country with righteous laws for twenty years. He handled affairs simply and, in his leisure time, played games of chance with others. At that time, a person committed a crime and killed someone. The ministers reported to the king, 'There is a person outside who has violated the king's law. How should he be punished?' The king, then engrossed in the game, casually replied, 'Punish him according to the law of the land.' So, according to the law, the murderer was to be executed, and he was immediately killed. After the king finished his game, he asked the ministers, 'Where is the criminal from before? I want to make the judgment myself.' The ministers reported to the king, 'He has been punished according to the law, and he has already been killed.' Upon hearing this, the king fainted and fell to the ground. The ministers on his left and right splashed cold water on his face, and after a long time, he revived. Weeping, he said, 'Where are the palace women, elephants, horses, and the seven treasures? Only I am alone, in hell, suffering all kinds of pain. When I was not yet a king, there was also a king governing this palace. I will not live long, and there will continue to be a king governing here. I am called a king, yet I have taken a life. I should know that I am a Candala king. I do not know where I will go in future lives. I have decided now that I do not need to be a king anymore.' Then he gave up his throne and went into the mountains to cultivate himself. When the king died, he was born in the great ocean as a Makara fish, whose body was seven hundred yojanas long. Those kings and ministers, relying on their power, unjustly oppressed the people, separated families, and exploited living beings. After death, they mostly became large Makara fish, with many insects eating their bodies, like being imprisoned and wearing rough wool. The insects on their bodies were the same. Because their bodies itched, they rubbed against Mount Pariyatra, crushing and killing many insects, and the blood flowed, polluting the sea, turning it red for a hundred miles. Because of this sin, they died and fell into the great hell. At that time, the Makara fish slept for a hundred years. When it woke up, it felt hungry and thirsty, and it opened its mouth, and the seawater flowed in like a great river. At that time, there were five hundred merchants who had entered the sea to collect treasures. They encountered the fish opening its mouth, and the ship moved quickly, heading towards the fish's mouth. The merchants were terrified and cried out loudly, each saying, 'Today, we are surely going to die.' English version:』

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。』各隨所敬，或有稱佛及法眾僧，或稱諸天山河鬼神、父母妻子兄弟眷屬，並作是言：『我等今日，是為最後見閻浮提，更永不見。』爾時垂入摩竭魚口，一時同聲，稱南無佛。時魚聞稱南無佛聲，即時閉口，海水停止，諸賈客輩，從死得活。此魚饑逼，即便命終，生王舍城中。夜叉羅剎，即出其身，置此海邊，日曝雨澆，肉消骨在，此骨山是。福增當知！爾時法增王者，汝身是也。緣殺人故，墮大海中，為摩竭魚。汝今既已還得人身，不厭生死，若於此死，當墮地獄，欲出甚難。」

時尸利苾提既見故身，聞是說已，畏於生死，于所修法，次第憶念，繫心住意，觀見故身，解法無常厭離生死，盡諸結漏，得羅漢道。目連歡喜，告言：「法子！汝今所應作者，皆已作竟。汝來向此，因我力來；汝今可以自神力去。」爾時目連，飛昇虛空，尸利苾提，隨和上后，如鳥子從母，還至竹林。

時諸年少，未知得道，如前激刺；尸利苾提心已調順，威儀安詳，默無所陳。佛知此事欲護諸比丘不起惡業故，又欲顯此老比丘德，于大眾中，呼福增言：「汝來福增！汝今日往大海邊耶？」福增白言：「實往世尊！」「汝所見者，今可說之。」福增比丘，具白世尊如所見事。佛言：「善哉善哉！福增比丘！如汝所見事實如是。汝今已離生死之苦，得涅槃樂，應受一切人天供養，比丘所應作事，汝已具足

現代漢語譯本：『他們各自敬奉自己所尊崇的，有的稱念佛、法、僧三寶，有的稱念諸天、山河、鬼神、父母、妻子、兄弟眷屬，並且都這樣說：』我們今天，是最後一次見到閻浮提了，以後再也見不到了。』當時，他們即將被摩竭魚吞入口中，一時同聲稱念『南無佛』。這時，魚聽到稱念『南無佛』的聲音，立即閉上了嘴，海水也停止了涌動，那些商人們，從死亡中得以活了下來。這條魚因為飢餓難耐，隨即就死了，轉生到了王舍城中。夜叉羅剎，立即從它的身體里出來，把它的屍體放在海邊，日曬雨淋，肉都腐爛了，只剩下骨頭，這就是這堆骨山。福增，你應該知道！當時那個法增國王，就是你的前身。因為殺人的緣故，墮入大海之中，變成了摩竭魚。你現在既然已經重新獲得了人身，卻不厭惡生死，如果在這裡死去，就會墮入地獄，想要出來就非常困難了。』 當時，尸利苾提既看到了自己過去的身體，又聽到了這些話，畏懼生死的痛苦，對於自己所修的法，次第憶念，專心致志，觀察自己過去的身體，領悟到諸法無常，厭離生死，斷盡了一切煩惱，證得了阿羅漢果。目連非常高興，告訴他說：『法子！你現在應該做的事情，都已經做完了。你來到這裡，是因為我的力量；你現在可以憑藉自己的神力離開了。』當時，目連飛昇到空中，尸利苾提，跟在和尚後面，就像小鳥跟隨母親一樣，回到了竹林。 當時，那些年輕的比丘，不知道他已經得道，像之前一樣譏諷他；尸利苾提內心已經調順，威儀安詳，默默無語。佛陀知道這件事，想要保護眾比丘不造惡業，又想彰顯這位老比丘的德行，在大眾中，呼喚福增說：『你來，福增！你今天去海邊了嗎？』福增回答說：『確實去了，世尊！』『你所見到的，現在可以說了。』福增比丘，詳細地向世尊稟告了他所見到的事情。佛陀說：『很好，很好！福增比丘！你所見到的事情確實如此。你現在已經脫離了生死的痛苦，獲得了涅槃的快樂，應該接受一切人天的供養，比丘應該做的事情，你都已經做到了。』

English version: 『Each followed their own reverence, some invoking the Buddha, Dharma, and Sangha, others invoking various deities, mountains, rivers, ghosts, spirits, parents, wives, brothers, and relatives, all saying: 『Today, we see Jambudvipa for the last time, never to see it again.』 At that moment, as they were about to be swallowed by the Makara fish, they all cried out in unison, 『Namo Buddha.』 Upon hearing the sound of 『Namo Buddha,』 the fish immediately closed its mouth, the sea water stopped surging, and the merchants were saved from death. The fish, driven by hunger, then died and was reborn in the city of Rajagriha. Yakshas and Rakshasas immediately emerged from its body, placing it on the seashore, where it was exposed to sun and rain. The flesh decayed, leaving only bones, which formed this mountain of bones. You should know, Fukuzō! The king Dharma-zō at that time was your former self. Because of killing, you fell into the great ocean and became a Makara fish. Now that you have regained human form, yet you do not abhor birth and death, if you die here, you will fall into hell, and it will be very difficult to escape.』 Then, Śrībhūti, having seen his former body and heard these words, feared the suffering of birth and death. He sequentially recalled the Dharma he had practiced, focused his mind, observed his former body, understood the impermanence of all things, and became disgusted with birth and death. He eradicated all defilements and attained the state of Arhat. Maudgalyāyana was very pleased and said to him, 『Dharma son! All that you should do has been done. You came here because of my power; now you can leave by your own spiritual power.』 Then, Maudgalyāyana ascended into the sky, and Śrībhūti, following his teacher, like a young bird following its mother, returned to the bamboo grove. At that time, the young monks, not knowing that he had attained enlightenment, mocked him as before. Śrībhūti』s mind was already tamed, his demeanor was peaceful, and he remained silent. The Buddha, knowing this, wanted to protect the monks from creating bad karma and also wanted to reveal the virtue of this old monk. In the assembly, he called out to Fukuzō, saying, 『Come here, Fukuzō! Did you go to the seashore today?』 Fukuzō replied, 『Indeed, I did, World Honored One!』 『What you saw, you may now tell.』 The monk Fukuzō then recounted to the World Honored One in detail what he had seen. The Buddha said, 『Excellent, excellent! Monk Fukuzō! What you saw is indeed the truth. You have now escaped the suffering of birth and death, attained the bliss of Nirvana, and should receive the offerings of all humans and gods. All that a monk should do, you have already accomplished.』

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。」年少比丘，聞佛是語，深懷憂悔：「如是智慧賢善之人，我等無智，噁心刺弄，我等云何受此罪報？」時諸比丘，即從坐起，至福增所，五體投地，而作是言：「諸善人生，與悲俱生，大德今生，亦應當與大悲俱生。唯愿於我生憐愍心，受我悔過。」福增答言：「我于諸人，無不善心，可爾悔過。」尸利苾提，見諸年少心懷恐怖，即為說法。諸比丘聞，厭生死法，精勤修集，斷結盡漏，得阿羅漢道。福增因緣善名流佈遍王舍城，諸人咸言：「甚奇甚特！此長老者，於此城中，老耄無施，今于佛法，出家成道，顯說如是希有妙法。」時城中人，多發凈心，或有聽放男女奴婢人民令出家者，或自出家者，莫不歡喜相勸出家。以是因緣，出家功德，無量無邊。福增百歲，方乃出家，成就如是諸大功德，況諸盛年，欲求妙勝大果報者，應勤修法出家學道，歡喜奉行。

賢愚經卷第五

（二四）◎沙彌守戒自殺品第二十三(丹本此品在第七卷為三十四)

一時佛在安陀國。爾時世尊，慇勤讚歎持戒之人，護持禁戒，寧捨身命，終不毀犯。何以故？戒為入道之初基，盡漏之妙趣，涅槃安樂之平途。若持凈戒，計其功德，無量無邊。譬如大海，無量無邊；戒亦如是。猶如大海多有阿修羅、黿龜水性、摩竭魚等大眾生居；戒海亦爾，多有三乘大眾生居。譬如大海，多諸金銀琉璃等寶；戒海亦爾，多出善法，有四非常、三十七品、諸禪三昧如是等寶

現代漢語譯本：『年輕的比丘們，聽到佛陀這樣說，內心深感憂愁和悔恨：『像這樣有智慧、賢能善良的人，我們這些無知的人，竟然用惡毒的心思去刺傷戲弄他，我們將來要如何承受這樣的罪報呢？』當時，眾比丘立刻從座位上站起來，來到福增尊者那裡，五體投地，說道：『諸位善人，與慈悲一同誕生，大德您今生，也應當與大慈悲一同誕生。只希望您能對我們生起憐憫之心，接受我們的懺悔。』福增回答說：『我對你們這些人，沒有不好的想法，你們可以懺悔。』尸利苾提看到這些年輕的比丘心懷恐懼，就為他們說法。眾比丘聽了之後，厭惡生死輪迴，精進勤奮地修行，斷除了煩惱，證得了阿羅漢的果位。福增尊者因為這件事，善名傳遍了王舍城，人們都說：『真是太神奇太特別了！這位長老，在這個城裡，年老體衰，沒有施捨，現在在佛法中出家修行，成就了道果，還宣說了如此稀有微妙的佛法。』當時，城裡的人，大多都發起了清凈的善心，有的聽從勸告，釋放家裡的男女奴婢和人民讓他們出家，有的自己也出家，沒有不歡喜地互相勸說出家的。因為這個因緣，出家的功德，無量無邊。福增尊者一百歲才出家，就成就瞭如此大的功德，更何況那些正值壯年，想要追求殊勝果報的人，更應該勤奮修行佛法，出家學道，歡喜奉行。』 現代漢語譯本：『賢愚經卷第五（二四）◎沙彌守戒自殺品第二十三（丹本此品在第七卷為三十四）一時，佛陀在安陀國。當時，世尊慇勤地讚歎持戒的人，守護禁戒，寧願捨棄生命，也終究不會毀犯。為什麼呢？因為戒是進入佛道的最初基礎，是斷除煩惱的微妙途徑，是通往涅槃安樂的平坦道路。如果能持守清凈的戒律，計算它的功德，那是無量無邊的。譬如大海，無量無邊；戒律也是如此。猶如大海中有很多阿修羅、黿龜、水性生物、摩竭魚等眾多生物居住；戒律之海也是如此，有很多聲聞乘、緣覺乘、菩薩乘的大眾生居住。譬如大海，有很多金銀琉璃等寶物；戒律之海也是如此，能產生很多善法，有四非常、三十七道品、各種禪定三昧等寶物。』

English version: 'The young monks, hearing the Buddha's words, were deeply worried and remorseful: 『Such a wise and virtuous person, and we, ignorant as we are, dared to hurt and mock him with malicious intent. How will we bear the consequences of such actions?』 At that moment, the monks immediately rose from their seats, went to Venerable Fu Zeng, prostrated themselves, and said: 『Virtuous ones are born with compassion, and you, Great Virtue, should also be born with great compassion. We only hope that you will have mercy on us and accept our repentance.』 Fu Zeng replied: 『I have no ill will towards any of you, you may repent.』 Seeing the young monks filled with fear, Shi Li Bi Ti preached the Dharma to them. Upon hearing it, the monks grew weary of the cycle of birth and death, diligently practiced, eradicated their afflictions, and attained the state of Arhat. Because of this incident, Fu Zeng's good name spread throughout the city of Wangshe, and people said: 『How amazing and extraordinary! This elder, who was old and frail and had no offerings in this city, has now left home to practice the Dharma, attained enlightenment, and expounded such rare and wonderful teachings.』 At that time, many people in the city developed pure and virtuous minds. Some listened to advice and released their male and female slaves and servants to leave home, while others left home themselves. Everyone happily encouraged each other to leave home. Because of this, the merit of leaving home is immeasurable and boundless. Fu Zeng left home at the age of one hundred and achieved such great merits. How much more should those who are in their prime and seek supreme and excellent rewards diligently practice the Dharma, leave home to study the Way, and joyfully follow it.』 English version: 'The Sutra of the Wise and the Foolish, Volume 5 (24) ◎ Chapter 23: The Novice Monk Who Kept the Precepts and Committed Suicide (In the Dan version, this chapter is in Volume 7 as chapter 34) At one time, the Buddha was in the country of Anduo. At that time, the World Honored One earnestly praised those who uphold the precepts, protecting the prohibitions, willing to give up their lives rather than violate them. Why is this so? Because the precepts are the initial foundation for entering the path of the Buddha, the subtle path to eliminating afflictions, and the smooth road to the peace and joy of Nirvana. If one can uphold the pure precepts, the merit of doing so is immeasurable and boundless. Just like the vast ocean, which is immeasurable and boundless, so too are the precepts. Just as the ocean is inhabited by many Asuras, turtles, aquatic creatures, Makara fish, and other large beings, so too is the ocean of precepts inhabited by many beings of the three vehicles: Sravakas, Pratyekabuddhas, and Bodhisattvas. Just as the ocean contains many treasures such as gold, silver, and lapis lazuli, so too does the ocean of precepts produce many virtuous dharmas, such as the four noble truths, the thirty-seven factors of enlightenment, and various samadhis and meditations.'

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。猶如大海，金剛為底，金剛山圍，四江大河，流注其中，不增不減；戒海亦爾，毗尼為底，阿毗曇山以為圍繞，四阿含河流注入中，湛然常爾，不增不減。何以故注入不增不減？下阿鼻火，上衝大海，海水消涸，以故不增；常流入故，以故不減。佛法戒海，不放逸故不增，具功德故不減。是故當知，能持戒者，其德甚多。

佛涅槃后，安陀國土，爾時有一乞食比丘樂獨靜處，威儀具足。乞食比丘，佛所讚歎，非住眾者。何以故？乞食比丘，少欲知足，不儲畜積聚，次第乞食，隨敷露坐，一食三衣，如是等事，可尊可尚。在僧比丘，多欲無厭，貯聚儲畜，貪求吝惜，嫉妒愛著，以故不能得大名聞。彼乞食比丘，德行淳備，具沙門果，六通三明，住八解脫，威儀庠序，名聞流佈。爾時安陀國，有優婆塞，敬信三寶，受持五戒，不殺、不盜、不邪淫、不妄語、不飲酒，佈施修德，名遍國邑，即請是乞食比丘，終身供養。供養之福，隨因受報。若請眾僧，就舍供養，則妨廢行道，道路寒暑勞苦；后受報時，要勞思慮，出行求逐，乃能得之。若就往奉供養，后受福報時，便坐受自然。是優婆塞，信心淳厚，辦具種種色香美食，遣人往送，日日如是。沙門四種，好惡難明，如庵羅果生熟難知。或有比丘，威儀庠序，徐行諦視，而內具足貪慾恚癡破戒非法，如庵羅果外熟內生。或有比丘，外行粗疏，不順儀式，而內具足沙門德行禪定智慧，如庵羅果內熟外生

現代漢語譯本：就像大海一樣，以金剛為底，金剛山環繞，四條大江大河注入其中，既不增加也不減少；戒律之海也是如此，以毗尼為底，以阿毗曇山作為圍繞，四阿含河流注入其中，清澈平靜，恒常如此，既不增加也不減少。為什麼注入其中卻不增不減呢？因為下方的阿鼻地獄之火向上衝擊大海，海水蒸發減少，所以不會增加；又因為經常有水流入，所以不會減少。佛法的戒律之海，因為不放逸所以不會增加，因為具足功德所以不會減少。因此應當知道，能夠持守戒律的人，他的功德非常多。 佛陀涅槃后，在安陀國，當時有一位乞食的比丘喜歡獨處靜修，威儀具足。乞食的比丘是佛陀所讚歎的，而不是住在僧團中的人。為什麼呢？因為乞食的比丘，少欲知足，不儲蓄積聚，依次乞食，隨處露宿，一日一食，三衣蔽體，像這樣的行為，是值得尊敬和推崇的。而住在僧團中的比丘，多欲無厭，貯藏積聚，貪求吝嗇，嫉妒愛戀，因此不能獲得大的名聲。那位乞食的比丘，德行純正完備，具備沙門的果位，擁有六神通和三明，安住於八解脫，威儀莊重，名聲遠播。當時安陀國有一位優婆塞，敬信三寶，受持五戒，不殺生、不偷盜、不邪淫、不妄語、不飲酒，佈施修行，名聲傳遍全國，就請這位乞食比丘，終身供養。供養的福報，會隨著因緣而受報。如果請眾僧到家中供養，就會妨礙他們修行，道路上的寒冷暑熱也會使他們勞累；以後受報的時候，需要勞心費力，出行求取，才能得到。如果親自前往奉養，以後受福報的時候，就能安坐享受自然而來的福報。這位優婆塞，信心淳厚，準備了各種色香味美的食物，派人送去，每天都這樣。沙門有四種，好壞難以分辨，就像庵羅果的生熟難以知曉一樣。有的比丘，威儀莊重，行動緩慢，目光專注，但內心卻充滿貪慾、嗔恚、愚癡，破戒犯法，就像庵羅果外表成熟而內部未熟。有的比丘，外表行為粗疏，不拘泥於儀式，但內心卻具備沙門的德行、禪定和智慧，就像庵羅果內部成熟而外表未熟。

English version: Just like the ocean, with a base of diamond, surrounded by diamond mountains, and four great rivers flowing into it, neither increasing nor decreasing; the sea of precepts is also like this, with Vinaya as its base, surrounded by the Abhidhamma mountain, and the four Agamas rivers flowing into it, clear and calm, always like this, neither increasing nor decreasing. Why does it not increase or decrease when flowing into it? Because the fire of Avici hell below rushes upwards to the ocean, the seawater evaporates and decreases, so it does not increase; and because water constantly flows in, it does not decrease. The sea of precepts of the Buddha's Dharma, because of non-negligence, does not increase, and because of possessing merits, it does not decrease. Therefore, it should be known that those who can uphold the precepts have very many merits. After the Buddha's Nirvana, in the country of Andha, there was a mendicant monk who enjoyed solitude and quiet practice, with complete deportment. The mendicant monk is praised by the Buddha, not those who live in the Sangha. Why is that? Because the mendicant monk has few desires and is content, does not store up possessions, begs for food in order, sleeps in the open, eats one meal a day, and wears three robes, such actions are worthy of respect and admiration. While the monks living in the Sangha are greedy and insatiable, hoarding and accumulating, covetous and stingy, jealous and attached, therefore they cannot obtain great fame. That mendicant monk, with pure and complete virtue, possessed the fruit of a Shramana, had six supernatural powers and three kinds of knowledge, dwelt in the eight liberations, with dignified deportment, and his fame spread far and wide. At that time, in the country of Andha, there was a lay devotee who revered the Three Jewels, upheld the five precepts, not killing, not stealing, not committing sexual misconduct, not lying, not drinking alcohol, practiced giving and cultivating virtue, and his name spread throughout the country, so he invited this mendicant monk to be supported for life. The blessings of offering will be received according to the causes and conditions. If one invites the Sangha to their home for offerings, it will hinder their practice, and the cold and heat of the road will make them tired; later, when receiving the reward, one needs to work hard, go out and seek, to obtain it. If one personally goes to make offerings, later when receiving the blessings, one can sit and enjoy the blessings that come naturally. This lay devotee, with pure and sincere faith, prepared various colorful, fragrant, and delicious foods, and sent people to deliver them, every day like this. There are four kinds of Shramanas, good and bad are difficult to distinguish, just like the ripeness of the mango fruit is difficult to know. Some monks, with dignified deportment, slow movements, and focused gaze, but their hearts are full of greed, hatred, and delusion, breaking the precepts and violating the law, like a mango fruit that is ripe on the outside but unripe on the inside. Some monks, with rough external behavior, not adhering to rituals, but their hearts possess the virtues of a Shramana, meditation, and wisdom, like a mango fruit that is ripe on the inside but unripe on the outside.

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。或有比丘，威儀粗穬，破戒造惡，內亦具有貪慾恚癡慳貪嫉妒，如庵羅果內外俱生。或有比丘，威儀庠審，持戒自守，而內具足沙門德行戒定慧解，如庵羅果內外俱熟。彼乞食比丘，內外具足，亦復如是，德行滿故，人所宗敬。

爾時國中，有一長者，信敬三寶，有一男兒，心自思惟：「欲令出家，當求善師而付託之。所以爾者？近善知識則增善法，近惡知識便起惡法。譬如風性雖空，由栴檀林、若瞻卜林吹香而來，風有妙香；若經糞穢臭尸而來，其風便臭。又如凈衣置之香篋，出衣衣香；若置臭處，衣亦隨臭。親近善友則善日隆，親附惡友則惡增長，是故我今，當以此兒與此尊者令其出家。」念已即往，白比丘言：「我此一子，今使出家，唯愿大德！哀納濟度；若不能受，當將還家。」爾時比丘，以道眼觀，此人出家，能持凈戒，增長佛法，即便受之，度為沙彌。

時優婆塞有一親善居士，請優婆塞及其妻子閤家奴婢，明日客會。時優婆塞，晨朝念言：「今當就會，誰后守舍？我若強力，課留一人，所應得分，我則負他，若有自能開意住者，我于會還，當別投報。」優婆塞女即白父言：「唯愿父母！從諸僮使但行應請，我堪后守。」其父喜曰：「甚善甚善！今汝住守，與我汝母，正等無異，於家損益，心無疑慮。」於是閤家悉往受請，女便牢閉門戶，獨住家內。

時優婆塞，是日匆匆，忘不送食

現代漢語譯本：或者有比丘，舉止粗魯，違犯戒律，作惡多端，內心也充滿貪慾、嗔恨、愚癡、吝嗇、嫉妒，就像庵羅果一樣內外都生有瑕疵。或者有比丘，舉止莊重，持守戒律，內心也具備沙門的德行，戒、定、慧、解脫，就像庵羅果一樣內外都成熟完美。那些乞食的比丘，內外都具備德行，也是如此，因為德行圓滿，所以受人尊敬。 當時，國中有一位長者，信仰尊敬佛、法、僧三寶，他有一個兒子，心中思量：『我想讓他出家，應當尋找一位好的老師來託付他。為什麼呢？因為親近善知識就會增長善法，親近惡知識就會產生惡法。譬如風的性質雖然是空無的，但如果從檀香林或瞻卜林吹來，就會帶有美妙的香氣；如果經過糞便或腐尸吹來，就會變得臭穢。又如干凈的衣服放在香盒裡，拿出來就會帶有香氣；如果放在臭的地方，衣服也會變得臭。親近善友，善行就會日益增長；親近惡友，惡行就會日益增長。因此，我現在應當把這個兒子交給這位尊者，讓他出家。』他想完之後就去了，對那位比丘說：『我有一個兒子，現在想讓他出家，希望大德慈悲接納並度化他；如果不能接受，我就把他帶回家。』當時，那位比丘用道眼觀察，這個人出家后，能夠持守清凈的戒律，增長佛法，就接受了他，度他為沙彌。 當時，一位優婆塞有一位關係很好的居士朋友，邀請優婆塞和他的妻子、全家奴婢，第二天去赴宴。當時，優婆塞早上想到：『今天要去赴宴，誰來留守看家呢？如果我強行留下一個人，他應得的那份，我就虧欠了他。如果有人自願留下來，我從宴會回來，應當另外給予報答。』優婆塞的女兒就對父親說：『希望父母親，帶著所有的僕人去赴宴，我能夠留下來看家。』她的父親高興地說：『很好很好！現在你留下來看家，和我和你母親一樣，對家裡的損益，我沒有任何疑慮。』於是全家都去赴宴了，女兒就牢牢地關上門，獨自在家中。 當時，優婆塞那天匆忙，忘記送飯了。

English version: There might be monks who are coarse in their conduct, break precepts, commit evil deeds, and inwardly possess greed, hatred, delusion, stinginess, and jealousy, like an amra fruit that is flawed both inside and out. There might be monks who are dignified in their conduct, uphold precepts, and inwardly possess the virtues of a śramaṇa, including discipline, concentration, wisdom, and liberation, like an amra fruit that is ripe and perfect both inside and out. Those monks who beg for alms and are complete both inwardly and outwardly are also like this; because their virtues are complete, they are respected by people. At that time, there was an elder in the country who believed in and revered the Three Jewels (Buddha, Dharma, and Sangha). He had a son and thought to himself, 'I want him to become a monk. I should seek a good teacher to entrust him to. Why? Because associating with good teachers increases good deeds, while associating with bad teachers gives rise to evil deeds. For example, although the nature of wind is empty, if it blows from a sandalwood forest or a champak forest, it carries a wonderful fragrance; if it passes through filth or a rotting corpse, it becomes foul. Also, if clean clothes are placed in a fragrant box, they will smell fragrant when taken out; if placed in a foul place, they will also smell foul. Associating with good friends will cause good deeds to flourish, while associating with bad friends will cause evil deeds to grow. Therefore, I should now give this son to this venerable one to become a monk.' After thinking this, he went to the monk and said, 'I have a son, and I now wish for him to become a monk. I hope that the great virtue will compassionately accept and liberate him; if you cannot accept him, I will take him back home.' At that time, the monk, using his divine eye, saw that this person, after becoming a monk, would be able to uphold pure precepts and increase the Buddha's teachings, so he accepted him and ordained him as a śrāmaṇera. At that time, an upāsaka had a close lay friend who invited the upāsaka, his wife, and all their family servants to a feast the next day. In the morning, the upāsaka thought, 'Today we are going to the feast, who will stay behind to guard the house? If I force someone to stay, I will owe them what they should have received. If someone is willing to stay, I will reward them separately when I return from the feast.' The upāsaka's daughter then said to her father, 'I hope that my parents will go to the feast with all the servants. I am capable of staying behind to guard the house.' Her father happily said, 'Very good, very good! Now that you are staying behind to guard the house, it is the same as if your mother and I were here. I have no doubts about the benefit or loss to the house.' So the whole family went to the feast, and the daughter securely closed the doors and stayed alone in the house. At that time, the upāsaka was in a hurry that day and forgot to send food.

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。爾時尊者心自念言：「日時向晚，俗人多事，或能忘不送食，我今寧可遣人迎不？」即告沙彌：「汝往取食，善攝威儀，如佛所說，入村乞食，莫生貪著，如蜂采華，但取其味不損色香。汝今亦爾，至家取食，收攝根門，莫貪色聲香味觸也，若持禁戒，必能取道。如提婆達多，雖多誦經，以造惡毀戒，墮阿鼻獄；如瞿迦利，誹謗破戒，亦入地獄；周利槃特，雖誦一偈，以持戒故，得阿羅漢。又戒即為入涅槃門、受快樂因，譬如婆羅門法，若設長齋，三月四月，請諸高明持戒梵行諸婆羅門，以簡擇請，不得普故，仇留為封印請者惋。一婆羅門，雖復高經，性不清廉，貪蜜甜故，舐封都盡，明日至會所，呈封乃入。次是梵志，無印欲入。典事語言：『汝有封不？』答言：『我有，以甜故舐盡。』語言：『汝今如是已足。』便不得前，復貪小甜，失四月中甘香美味，及竟達嚫種種珍寶。汝今如是，莫貪小事破凈戒印，失人天中五欲美味及諸無漏三十七品涅槃安樂無量法寶。汝莫毀破三世佛戒，污染三寶父母師長。」沙彌受教，禮足而去。

往到其家，打門作聲，女問：「是誰？」答言：「沙彌，為師迎食。」女心歡喜，我願遂矣。即與開門。是女端正，容貌殊妙，年始十六，淫慾火燒，于沙彌前，作諸妖媚，搖肩顧影，深現欲相。沙彌見已念言：「此女為有風病癲狂病羊癇病耶？是女將無慾結所使，欲嬈毀我清凈行耶？」堅攝威儀，顏色不變

那時，尊者心中自忖：『日色已晚，俗人事務繁多，或許會忘記送飯，我不如派人去迎接？』於是告訴沙彌：『你前去取飯，要好好約束自己的行為舉止，如同佛陀所說，進入村莊乞食，不要產生貪戀執著，如同蜜蜂採花，只取其味而不損害花朵的顏色和香氣。你現在也是這樣，到家取飯，要收攝六根，不要貪戀色、聲、香、味、觸。如果能持守戒律，必定能夠證得道果。就像提婆達多，雖然誦讀很多經典，卻因為造作惡業、毀壞戒律，墮入阿鼻地獄；又如瞿迦利，誹謗破戒，也墮入地獄；周利槃陀伽，雖然只誦讀一偈，卻因為持守戒律，證得阿羅漢果。而且戒律是進入涅槃之門、獲得快樂的原因，譬如婆羅門教的規矩，如果設立長齋，三月四月，會邀請那些高明持戒、修行梵行的婆羅門，經過挑選才邀請，不能普遍邀請，仇留因為封印請帖而惋惜。有一個婆羅門，雖然精通經典，但本性不清廉，因為貪圖蜂蜜的甜味，把封印都舔乾凈了，第二天到會場，拿出封印才能進入。接著有一個梵志，沒有封印想要進入。典事人員問：『你有封印嗎？』回答說：『我有，因為甜味都舔乾凈了。』典事人員說：『你現在這樣已經足夠了。』便不讓他進去，又貪圖小小的甜味，失去了四個月中的甘美滋味，以及最終的供養和各種珍寶。你現在也是這樣，不要貪圖小事而破壞清凈戒律的印記，失去了人天中的五欲美味以及無漏的三十七道品涅槃安樂和無量法寶。你不要毀壞三世諸佛的戒律，污染三寶、父母、師長。』沙彌接受教誨，行禮后離去。 到了他家，敲門發出聲響，女子問：『是誰？』回答說：『沙彌，為師父來取飯。』女子心中歡喜，我的願望終於實現了。就打開了門。這女子端莊美麗，容貌殊勝，年紀才十六歲，淫慾之火燃燒，在沙彌面前，做出各種妖媚的姿態，搖肩顧盼，極力顯露情慾。沙彌看到後心想：『這女子是有風病、癲狂病還是羊癇病呢？這女子莫非是被情慾所驅使，想要擾亂毀壞我的清凈修行嗎？』他堅定地約束自己的行為舉止，臉色沒有絲毫改變。

At that time, the Venerable One thought to himself: 'It's getting late, and laypeople are often busy. They might forget to send food. Should I send someone to fetch it?' So he told the novice: 'Go and get the food. Be mindful of your conduct, as the Buddha taught. When you enter the village to beg for food, do not be greedy or attached. Like a bee collecting nectar, take only the essence without harming the flower's color or fragrance. You should do the same. When you go home to get food, restrain your senses. Do not be greedy for sights, sounds, smells, tastes, or touches. If you uphold the precepts, you will surely attain the path. Like Devadatta, who, despite reciting many scriptures, fell into Avici hell for committing evil and breaking the precepts; or like Kokalika, who slandered those who broke the precepts and also fell into hell; or like Cūḷapanthaka, who, though he only recited one verse, attained Arhatship because he upheld the precepts. Moreover, the precepts are the gateway to Nirvana and the cause of happiness. For example, in the Brahmin tradition, if a long fast is observed for three or four months, they invite eminent Brahmins who uphold the precepts and practice Brahmacharya. They are carefully selected and not invited indiscriminately. Chuliu was saddened by the sealed invitation. One Brahmin, though well-versed in scriptures, was not pure in nature. Because he was greedy for the sweetness of honey, he licked the seal clean. The next day, when he arrived at the assembly, he could only enter by presenting the seal. Then there was a Brahmin who wanted to enter without a seal. The official asked: 'Do you have a seal?' He replied: 'I had one, but I licked it clean because of the sweetness.' The official said: 'You are already like that.' He was not allowed to enter. He was greedy for a little sweetness and lost the delicious flavors of four months, as well as the final offerings and various treasures. You should be the same. Do not be greedy for small things and break the seal of pure precepts, losing the delicious flavors of the five desires in the human and heavenly realms, as well as the immeasurable Dharma treasures of the thirty-seven factors of enlightenment and the bliss of Nirvana. Do not destroy the precepts of the Buddhas of the three times, and do not defile the Three Jewels, your parents, and your teachers.' The novice accepted the teaching, bowed, and left. When he arrived at her house, he knocked on the door. The woman asked: 'Who is it?' He replied: 'A novice, here to fetch food for my teacher.' The woman was delighted, 'My wish has finally come true.' She opened the door. This woman was beautiful and graceful, with an extraordinary appearance. She was only sixteen years old, and the fire of lust was burning within her. In front of the novice, she made various seductive gestures, swaying her shoulders and glancing around, revealing her desire. Upon seeing this, the novice thought: 'Is this woman suffering from wind disease, epilepsy, or some other ailment? Is she being driven by lust, trying to disturb and destroy my pure practice?' He firmly restrained his conduct, and his expression did not change.

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。時女即便五體投地，白沙彌言：「我常愿者，今已時至，我恒于汝，欲有所陳，未得靜便。想汝於我，亦常有心，當與我願。我此舍中，多有珍寶金銀倉庫，如毗沙門天宮寶藏，而無有主，汝可屈意為此舍主，我為汝婦，供給使令，必莫見違，滿我所愿。」沙彌心念：「我有何罪，遇此惡緣？我今寧當舍此身命，不可毀破三世諸佛所制禁戒。昔日比丘至淫女家，寧投火坑不犯于淫。又諸比丘，賊所劫奪，以草繫縛，風吹日曝，諸蟲唼食，以護戒故，不絕草去。如鵝吞珠，比丘雖見，以持戒故，極苦不說。如海船壞，下座比丘，以守戒故，授板上座，沒海而死。如是諸人，獨佛弟子，能持禁戒，我非弟子，不能持耶？如來世尊，獨為彼師，非我師耶？如瞻卜華並胡麻壓，油瞻卜香；若合臭花，油亦隨臭。我今已得遇善知識，云何今日當造惡法？寧捨身命，終不破戒、污佛法僧父母師長。」又復思惟：「我若逃突，女欲心盛，舍于慚愧，走外牽捉，及誹謗我，街陌人見，不離污辱。我今定當於此捨命。」方便語言：「牢閉門戶，我入一房，作所應作，爾乃相就。」女即閉門，沙彌入房，關撣門戶，得一剃刀，心甚歡喜，脫身衣服，置於架上，合掌跪向拘尸那城佛涅槃處，自立誓願：「我今不捨佛法眾僧，不捨和上阿阇梨，亦不捨戒，正為持戒，舍此身命；愿所往生，出家學道，凈修梵行，盡漏成道。」即刎頸死，血流滂沛，污染身體

現代漢語譯本：當時，那女子即便五體投地跪拜，白沙彌說道：『我一直以來的願望，現在時機已到。我一直想對你傾訴，只是沒有合適的時機。我想你對我，也一直有心意，應該會滿足我的願望。我這屋裡，有很多珍寶金銀，如同毗沙門天宮的寶藏，但卻沒有主人。你可以委屈一下做這屋子的主人，我做你的妻子，供你使喚，一定不要違揹我的意思，滿足我的願望。』沙彌心想：『我有什麼罪過，遇到這種惡緣？我寧願捨棄這條性命，也不能毀壞三世諸佛所制定的戒律。以前有比丘到家，寧願跳入火坑也不犯淫戒。還有比丘，被強盜搶劫，用草繩捆綁，風吹日曬，蟲子叮咬，爲了守護戒律，也不解開草繩。如同鵝吞下珍珠，比丘即使看見，爲了持戒，也極度痛苦不說出來。如同海船壞了，下座的比丘，爲了遵守戒律，把木板讓給上座的比丘，自己沉入海中而死。像這樣的人，只有佛的弟子，才能持守戒律，我不是弟子嗎，難道不能持守嗎？如來世尊，只是他們的老師，不是我的老師嗎？如同瞻卜花和芝麻一起壓榨，油有瞻卜花的香味；如果和臭花一起壓榨，油也會變得臭。我現在已經遇到了善知識，怎麼能今天就造惡法呢？寧願捨棄性命，也終究不破戒、玷污佛法僧父母師長。』他又想：『我如果逃跑，那女子欲心強烈，會捨棄羞愧，跑到外面拉扯我，並且誹謗我，街上的人看見，免不了污辱。我今天一定要在這裡捨棄性命。』於是他方便地說：『把門關好，我進一個房間，做我應該做的事，然後就和你在一起。』那女子就關上門，沙彌進入房間，關上門閂，得到一把剃刀，心裡非常高興，脫下衣服，放在架子上，合掌跪向拘尸那城佛陀涅槃的地方，自己立下誓願：『我今天不捨棄佛法僧，不捨棄和尚阿阇梨，也不捨棄戒律，正是爲了持戒，捨棄這條性命；愿我所往生的地方，能夠出家學道，清凈修行，斷盡煩惱，成就道果。』說完就割斷了自己的脖子，血流如注，污染了身體。 現代漢語譯本：當時，那女子即便五體投地跪拜，白沙彌說道：『我一直以來的願望，現在時機已到。我一直想對你傾訴，只是沒有合適的時機。我想你對我，也一直有心意，應該會滿足我的願望。我這屋裡，有很多珍寶金銀，如同毗沙門天宮的寶藏，但卻沒有主人。你可以委屈一下做這屋子的主人，我做你的妻子，供你使喚，一定不要違揹我的意思，滿足我的願望。』沙彌心想：『我有什麼罪過，遇到這種惡緣？我寧願捨棄這條性命，也不能毀壞三世諸佛所制定的戒律。以前有比丘到家，寧願跳入火坑也不犯淫戒。還有比丘，被強盜搶劫，用草繩捆綁，風吹日曬，蟲子叮咬，爲了守護戒律，也不解開草繩。如同鵝吞下珍珠，比丘即使看見，爲了持戒，也極度痛苦不說出來。如同海船壞了，下座的比丘，爲了遵守戒律，把木板讓給上座的比丘，自己沉入海中而死。像這樣的人，只有佛的弟子，才能持守戒律，我不是弟子嗎，難道不能持守嗎？如來世尊，只是他們的老師，不是我的老師嗎？如同瞻卜花和芝麻一起壓榨，油有瞻卜花的香味；如果和臭花一起壓榨，油也會變得臭。我現在已經遇到了善知識，怎麼能今天就造惡法呢？寧願捨棄性命，也終究不破戒、玷污佛法僧父母師長。』他又想：『我如果逃跑，那女子欲心強烈，會捨棄羞愧，跑到外面拉扯我，並且誹謗我，街上的人看見，免不了污辱。我今天一定要在這裡捨棄性命。』於是他方便地說：『把門關好，我進一個房間，做我應該做的事，然後就和你在一起。』那女子就關上門，沙彌進入房間，關上門閂，得到一把剃刀，心裡非常高興，脫下衣服，放在架子上，合掌跪向拘尸那城佛陀涅槃的地方，自己立下誓願：『我今天不捨棄佛法僧，不捨棄和尚阿阇梨，也不捨棄戒律，正是爲了持戒，捨棄這條性命；愿我所往生的地方，能夠出家學道，清凈修行，斷盡煩惱，成就道果。』說完就割斷了自己的脖子，血流如注，污染了身體。

English version: At that time, even though the woman prostrated herself on the ground, the novice monk said, 'My long-held wish has now come to fruition. I have always wanted to tell you something, but I haven't had a suitable opportunity. I think you have always had feelings for me too, and you should fulfill my wish. In this house of mine, there are many treasures, gold, and silver, like the treasures of the palace of Vaisravana, but there is no owner. You can condescend to be the owner of this house, and I will be your wife, serving you and obeying your commands. You must not go against my wishes and fulfill my desire.' The novice monk thought, 'What sin have I committed to encounter such an evil fate? I would rather give up this life than break the precepts established by the Buddhas of the three worlds. In the past, when a monk went to a 's house, he would rather jump into a fire pit than commit adultery. There were also monks who were robbed by thieves, tied with grass ropes, exposed to the wind and sun, and bitten by insects. To protect their precepts, they would not untie the ropes. Like a goose swallowing a pearl, even if a monk saw it, he would not speak of it due to his adherence to the precepts, even in extreme pain. Like a ship breaking at sea, a junior monk, to uphold the precepts, would give the plank to the senior monk and drown himself. Such people, only the Buddha's disciples, can uphold the precepts. Am I not a disciple? Can I not uphold them? Is the Tathagata, the World Honored One, only their teacher and not mine? Like the champak flower and sesame pressed together, the oil has the fragrance of the champak; if pressed with a foul flower, the oil will also become foul. I have now met a good teacher, how can I commit evil today? I would rather give up my life than break the precepts and defile the Buddha, Dharma, Sangha, parents, and teachers.' He also thought, 'If I run away, the woman's lust will be strong, she will abandon her shame, run outside and pull me, and slander me. People on the street will see it, and I will inevitably be humiliated. I must give up my life here today.' So he said expediently, 'Close the door tightly, I will go into a room, do what I need to do, and then I will be with you.' The woman closed the door, the novice monk entered the room, bolted the door, found a razor, and was very happy. He took off his clothes, placed them on a rack, clasped his hands, and knelt towards the place where the Buddha entered Nirvana in Kushinagar. He made a vow, 'Today, I will not abandon the Buddha, Dharma, and Sangha, nor will I abandon my preceptor and teacher, nor will I abandon the precepts. It is precisely to uphold the precepts that I give up this life. May I be reborn in a place where I can leave home, study the Way, practice pure conduct, exhaust all defilements, and attain enlightenment.' Then he cut his own throat, and blood flowed profusely, staining his body. English version: At that time, even though the woman prostrated herself on the ground, the novice monk said, 'My long-held wish has now come to fruition. I have always wanted to tell you something, but I haven't had a suitable opportunity. I think you have always had feelings for me too, and you should fulfill my wish. In this house of mine, there are many treasures, gold, and silver, like the treasures of the palace of Vaisravana, but there is no owner. You can condescend to be the owner of this house, and I will be your wife, serving you and obeying your commands. You must not go against my wishes and fulfill my desire.' The novice monk thought, 'What sin have I committed to encounter such an evil fate? I would rather give up this life than break the precepts established by the Buddhas of the three worlds. In the past, when a monk went to a 's house, he would rather jump into a fire pit than commit adultery. There were also monks who were robbed by thieves, tied with grass ropes, exposed to the wind and sun, and bitten by insects. To protect their precepts, they would not untie the ropes. Like a goose swallowing a pearl, even if a monk saw it, he would not speak of it due to his adherence to the precepts, even in extreme pain. Like a ship breaking at sea, a junior monk, to uphold the precepts, would give the plank to the senior monk and drown himself. Such people, only the Buddha's disciples, can uphold the precepts. Am I not a disciple? Can I not uphold them? Is the Tathagata, the World Honored One, only their teacher and not mine? Like the champak flower and sesame pressed together, the oil has the fragrance of the champak; if pressed with a foul flower, the oil will also become foul. I have now met a good teacher, how can I commit evil today? I would rather give up my life than break the precepts and defile the Buddha, Dharma, Sangha, parents, and teachers.' He also thought, 'If I run away, the woman's lust will be strong, she will abandon her shame, run outside and pull me, and slander me. People on the street will see it, and I will inevitably be humiliated. I must give up my life here today.' So he said expediently, 'Close the door tightly, I will go into a room, do what I need to do, and then I will be with you.' The woman closed the door, the novice monk entered the room, bolted the door, found a razor, and was very happy. He took off his clothes, placed them on a rack, clasped his hands, and knelt towards the place where the Buddha entered Nirvana in Kushinagar. He made a vow, 'Today, I will not abandon the Buddha, Dharma, and Sangha, nor will I abandon my preceptor and teacher, nor will I abandon the precepts. It is precisely to uphold the precepts that I give up this life. May I be reborn in a place where I can leave home, study the Way, practice pure conduct, exhaust all defilements, and attain enlightenment.' Then he cut his own throat, and blood flowed profusely, staining his body.

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。時女怪遲，趣門看之，見戶不開，喚無應聲，方便開戶，見其已死，失本容色，欲心尋息，慚結懊惱，自搣頭髮，爪裂面目，宛轉灰土之中，悲呺泣淚，迷悶斷絕。

其父會還，打門喚女，女默不應。父怪其靜，使人逾入，開門視之，見女如是，即問女言：「汝何以爾？有人侵汝污辱汝耶？」女默不答，心自思惟：「我今若以實對，甚可慚愧；若言沙彌毀辱我者，則謗良善，當墮地獄受罪無極。不應欺誑。」即以實答：「我此獨守，沙彌來至，為師索食，我欲心盛，求嬈沙彌，冀從我心。而彼守戒，心不改易，方便入房，自捨身命。以我穢形，欲壞凈器，罪釁若斯，故我不樂。」父聞女言，心無驚懼。何以故？知結使法爾故，即告女言：「一切諸法，皆悉無常，汝莫憂懼！」即入房內，見沙彌身，血皆污赤，如栴檀機，即前作禮，贊言：「善哉！護持佛戒，能捨身命。」

時彼國法，若有沙門白衣舍死，當罰金錢一千入官。時優婆塞，以一千金錢置銅盤上，載至王宮，白言：「大王！我有罰謫，應入于王，愿當受之。」王答之言：「汝於我國，敬信三寶，忠正守道，言行無違，唯汝一人，當有何過而輸罰耶？」時優婆塞，具陳上緣，自毀其女，讚歎沙彌持戒功德。王聞情事，心驚悚然，篤信增隆，而告之言：「沙彌護戒，自捨身命，汝無辜咎，那得有罰？但持還舍，吾今躬欲自至汝家供養沙彌。」即擊金鼓，宣令國人，前後導從，往至其家

現代漢語譯本：當時，那個女子感到奇怪，遲遲不來，就跑到門口去看。她見門關著，呼喚也沒有迴應。於是她設法打開門，卻發現她已經死了，失去了原本的容貌。她心想尋找她的氣息，感到慚愧、懊惱，便自己揪扯頭髮，抓裂面目，在灰土中打滾，悲號哭泣，迷亂昏厥。 現代漢語譯本：她的父親正好回來，敲門叫女兒，女兒卻沉默不語。父親覺得奇怪，她怎麼這麼安靜，就讓人翻墻進去，打開門一看，見女兒成了這樣。他便問女兒說：『你這是怎麼了？有人侵犯你、侮辱你了嗎？』女兒沉默不答，心裡自己思量：『我現在如果說實話，實在太慚愧了；如果說是沙彌毀辱了我，那就是誹謗善良的人，會墮入地獄遭受無盡的罪。我不應該說謊。』於是她如實回答：『我獨自守在這裡，沙彌來到這裡，為師父索要食物。我欲心熾盛，想引誘沙彌，希望他能順從我的心意。但他堅守戒律，心意不改變，就方便進入房間，自己捨棄了生命。我用污穢的身體，想玷污清凈的器皿，罪過如此之大，所以我才不快樂。』父親聽了女兒的話，心裡沒有驚慌。為什麼呢？因為他知道煩惱的本性就是如此。他便告訴女兒說：『一切諸法，都是無常的，你不要憂愁害怕！』然後他進入房間，看見沙彌的身體，血都染紅了，像檀木的座子一樣。他便上前行禮，讚歎說：『太好了！能護持佛戒，捨棄自己的生命。』 現代漢語譯本：當時那個國家的法律規定，如果有沙門或在家居士捨棄生命，就要罰款一千金錢入官。這時，那位優婆塞用一千金錢放在銅盤上，送到王宮，稟告說：『大王！我有罰款，應該上交給您，希望您能接受。』國王回答說：『你在我國，敬信三寶，忠誠正直，遵守道義，言行沒有違背，只有你一人，怎麼會有過錯而要交罰款呢？』這時，優婆塞詳細陳述了事情的經過，自責自己的女兒，讚歎沙彌持戒的功德。國王聽了事情的真相，心中震驚，更加篤信佛法，便告訴他說：『沙彌爲了護持戒律，捨棄了自己的生命，你沒有過錯，怎麼會有罰款呢？你把錢拿回去吧，我現在要親自到你家供養沙彌。』於是他敲響金鼓，宣告全國人民，前後引導跟隨，前往優婆塞的家。

English version: At that time, the woman felt strange that she was late, so she went to look at the door. Seeing the door closed and no response to her calls, she managed to open it and found that she was already dead, having lost her original appearance. She thought of seeking her breath, felt ashamed and remorseful, and began to tear her hair, scratch her face, and roll in the dust, wailing and crying, confused and fainting. English version: Her father happened to return, knocked on the door and called his daughter, but she remained silent. The father found it strange that she was so quiet, so he had someone climb over the wall and open the door. Seeing his daughter in such a state, he asked her, 'What happened to you? Did someone violate or insult you?' The daughter remained silent, thinking to herself, 'If I tell the truth now, it would be too shameful; if I say the Shramana defiled me, it would be slandering a good person, and I would fall into hell and suffer endless torment. I should not lie.' So she truthfully replied, 'I was alone here, and the Shramana came to ask for food for his teacher. My desire was strong, and I wanted to seduce the Shramana, hoping he would follow my wishes. But he adhered to the precepts, his mind did not change, so he conveniently entered the room and gave up his life. I used my impure body to defile a pure vessel, my sin is so great, so I am not happy.' The father, upon hearing his daughter's words, was not alarmed. Why? Because he knew that the nature of afflictions is such. He then told his daughter, 'All dharmas are impermanent, do not worry or fear!' Then he entered the room and saw the Shramana's body, all stained red with blood, like a sandalwood seat. He then stepped forward, bowed, and praised, 'Excellent! To uphold the Buddha's precepts and give up one's life.' English version: At that time, the law of that country stipulated that if a Shramana or a layperson gave up their life, a fine of one thousand gold coins was to be paid to the government. At this time, the Upasaka placed one thousand gold coins on a copper plate and took them to the royal palace, reporting, 'Your Majesty! I have a fine that should be paid to you, I hope you will accept it.' The king replied, 'In our country, you respect and believe in the Three Jewels, you are loyal and upright, you abide by the Way, and your words and actions are without fault. You alone, how could you have committed a fault that requires a fine?' At this time, the Upasaka explained the whole situation in detail, blaming his daughter and praising the Shramana's merit in upholding the precepts. The king, upon hearing the truth, was shocked and his faith in Buddhism increased. He then told him, 'The Shramana gave up his life to uphold the precepts, you are without fault, how could there be a fine? Take the money back, I now want to personally go to your house to make offerings to the Shramana.' Then he beat the golden drum, announcing to the people of the country, and with a procession of followers, went to the Upasaka's house.

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。王自入內，見沙彌身，赤如栴檀，前為作禮，贊其功德，以種種寶，莊嚴高車，載死沙彌，至平坦地，積眾香木，阇毗供養。嚴飾是女，極世之殊，置高顯處，普使一切時會皆見，語眾人言：「是女殊妙，容暉乃爾，未離欲者，誰無染心？而此沙彌，既未得道，以生死身，奉戒捨命，甚奇希有！」

王即遣人，命請其師，廣為大眾，說微妙法。時會一切，見聞是事，有求出家持凈戒者，有發無上菩提心者，莫不歡喜，頂戴奉行。

（二五）長者無耳目舌品第二十四(丹本為三十五)

一時佛在舍衛國祇陀精舍，與諸比丘大眾說法。爾時國內，有大長者，財富無量，金銀七寶，像馬牛羊，奴婢人民，倉庫盈溢，無有男兒，唯有五女，端正聰達。其婦懷妊，長者命終。時彼國法，若其命終，家無男兒，所有財物，悉應入官。王遣大臣，攝錄其財，垂當入官。其女心念：「我母懷妊，未知男女，若續是女，財應屬官；若其是男，應為財主。」念已，往白王言：「我父命終，以無男故，財應入王；然今我母懷妊，須待分身，若茍是女，入財不遲，若或是男，應為財主。」時波斯匿王，住法平整，即可所白，聽如其言。其母不久，月滿生兒，其身渾沌，無復耳目，有口無舌，又無手足，然有男根，即為作字，名曼慈毗梨。爾時是女，具以是事，往問于王。王聞是已，思惟其義：「不以眼耳鼻舌手足等，而為財主；乃以男故，得為財主。兒有男根，應得父財。」即告諸女：「財屬汝弟，吾不取也

國王進入屋內，看見沙彌的身體，紅得像檀香木，便上前向他行禮，讚歎他的功德，用各種珍寶裝飾高車，載著死去的沙彌，到平坦的地方，堆積各種香木，進行火化供養。又將那女子打扮得極其華麗，放在高顯之處，讓所有在場的人都能看見，並對眾人說：『這女子如此美妙，容光煥發，尚未斷絕慾望的人，誰能沒有愛慕之心呢？而這位沙彌，既然沒有得道，卻以這生死之身，奉持戒律，捨棄生命，真是非常稀有！』 國王立即派人，請來沙彌的師父，為大眾廣泛宣說微妙的佛法。當時在場的所有人，見聞此事，有的請求出家持守清凈戒律，有的發起了無上的菩提心，無不歡喜，頂戴奉行。 （二五）長者無耳目舌品第二十四（丹本為三十五） 一時，佛在舍衛國祇陀精舍，與眾比丘大眾說法。當時國內，有一位大長者，財富無量，金銀七寶，像馬牛羊，奴婢人民，倉庫盈滿，沒有兒子，只有五個女兒，端莊聰慧。他的妻子懷了身孕，長者就去世了。當時那個國家的法律規定，如果有人去世，家中沒有兒子，所有的財產都應該歸官府所有。國王派遣大臣，去登記他的財產，準備充公。他的女兒們心想：『我母親懷著身孕，還不知道是男是女，如果生的是女兒，財產就應該歸官府；如果生的是兒子，就應該是財產的主人。』想到這裡，就去稟告國王說：『我父親去世了，因為沒有兒子，財產應該歸您所有；但是現在我母親懷著身孕，需要等她分娩，如果生的是女兒，充公財產也不遲，如果生的是兒子，就應該是財產的主人。』當時的波斯匿王，秉持公正的法律，就同意了她們的請求，聽從了她們的說法。她們的母親不久，足月生下了一個孩子，他的身體混沌不清，沒有耳朵和眼睛，有嘴巴卻沒有舌頭，也沒有手和腳，但是有男性的生殖器，就給他取名為曼慈毗梨。當時，這些女兒們，把這件事詳細地告訴了國王。國王聽了之後，思考其中的道理：『不是因為有眼睛、耳朵、鼻子、舌頭、手腳等，才能成為財產的主人；而是因為是男性，才能成為財產的主人。這個孩子有男性的生殖器，應該繼承父親的財產。』於是就告訴這些女兒們：『財產屬於你們的弟弟，我不會拿走的。』

The king entered and saw the śrāmaṇera's body, red like sandalwood. He bowed before it, praised its merits, and adorned a tall carriage with various treasures. He loaded the dead śrāmaṇera onto it and took him to a flat place, where he piled up fragrant wood and performed a cremation offering. He then adorned the woman with the utmost splendor, placed her in a prominent position so that everyone present could see her, and said to the crowd, 'This woman is so beautiful, her radiance so dazzling. Who among those who have not yet abandoned desire could not feel lust? And this śrāmaṇera, though he had not yet attained enlightenment, upheld the precepts and gave up his life with this mortal body. How truly rare and extraordinary!' The king immediately sent for the śrāmaṇera's teacher and had him widely expound the subtle Dharma to the assembly. Everyone present, upon seeing and hearing this, some requested to leave home and uphold the pure precepts, while others aroused the unsurpassed Bodhi mind. All were filled with joy and respectfully practiced what they had learned. (25) Chapter 24: The Elder Without Ears, Eyes, or Tongue (Chapter 35 in the Dan version) At one time, the Buddha was in the Jeta Grove in Śrāvastī, teaching the Dharma to a great assembly of monks. At that time, there was a great elder in the country who possessed immeasurable wealth, gold, silver, seven treasures, elephants, horses, cattle, sheep, servants, and people. His storehouses were overflowing. He had no sons, only five daughters, who were all beautiful and intelligent. His wife was pregnant when the elder passed away. According to the laws of that country, if someone died without a son, all their property would be confiscated by the government. The king sent ministers to record his property, preparing to seize it. The daughters thought, 'Our mother is pregnant, and we do not know if the child will be a boy or a girl. If it is a girl, the property should go to the government. If it is a boy, he should be the owner of the property.' Having thought this, they went to the king and said, 'Our father has passed away, and because he had no son, the property should go to you. However, our mother is pregnant, and we must wait for her to give birth. If it is a girl, it is not too late to confiscate the property. If it is a boy, he should be the owner of the property.' King Prasenajit, who upheld just laws, agreed to their request and listened to their words. Not long after, their mother gave birth to a child. The child's body was indistinct, without ears or eyes, with a mouth but no tongue, and without hands or feet, but it had male genitalia. They named him Mandacivira. At that time, the daughters told the king about this in detail. Upon hearing this, the king pondered the meaning, 'It is not because of having eyes, ears, nose, tongue, hands, or feet that one becomes the owner of property; it is because of being male that one becomes the owner of property. This child has male genitalia and should inherit his father's property.' He then told the daughters, 'The property belongs to your brother; I will not take it.'

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。」

爾時大女，往適他家，奉給夫主，謙卑恭謹，拂拭床褥，供設飲食，迎來送去，拜起問訊，譬如婢事大家。比近長者，睹其如是，怪而問言：「夫婦之道，家家皆有，汝獨何為改操若茲？」女子對曰：「我父終沒，家財無量，雖有五女，猶當入王；會母分身，生我一弟，無有眼耳舌及手足，但有男根，得為財主。以是義故，雖有諸女，不如一男。是故爾耳。」

長者聞已，怪其如是，即與其女，往至佛所白言：「世尊！彼長者子，以何因緣，無有眼耳舌及手足，而生富家，為此財主？」佛告長者：「善哉問也！諦聽善思！當爲汝說。」「唯然樂聞。」

佛告長者：「乃往過去，有大長者兄弟二人，兄名檀若世質，弟名尸羅世質。其兄少小，忠信成實，常好佈施，賑救貧乏，以其信善，舉國稱美，王任此人，為國平事，諍訟曲直，由之取決。是時國法，舉貸取與，無有券䟽，悉詣平事檀若世質，以為明人。時有估客將欲入海，從弟尸羅世質多舉錢財，以供所須。時弟長者，唯有一子，其年幼小，即將其子並所出錢，到平事所，白言：『大兄！是估客子，從我舉錢，入海來還，應得爾許。兄為明人，我若終亡，證令子得。』平事長者，指言如是。其弟長者，不久命終。時估客子，乘船入海，風起波浪，船壞喪失，時估客子，捉板得全，還其本國。時長者子，聞其船壞空歸，唯見此人，便自念言：『此雖負我，今者空窮何由可得？須有當債

當時，大女兒嫁到別人家，侍奉丈夫，謙虛恭敬，擦拭床鋪，準備飲食，迎來送往，拜見問候，就像婢女侍奉大家一樣。鄰近的長者看到她這樣，感到奇怪就問她說：『夫妻之道，家家都有，你為什麼獨自改變行為到這種地步？』女子回答說：『我父親去世后，家產無數，雖然有五個女兒，仍然要歸於國王；後來母親分娩，生下我一個弟弟，沒有眼睛、耳朵、舌頭和手腳，只有男根，卻成為家產的主人。因為這個緣故，雖然有眾多女兒，也不如一個兒子。所以才這樣啊。』 長者聽了之後，對她這樣感到奇怪，就帶著女兒，來到佛陀那裡稟告說：『世尊！那位長者的兒子，因為什麼因緣，沒有眼睛、耳朵、舌頭和手腳，卻出生在富貴人家，成為家產的主人？』佛陀告訴長者說：『問得好啊！仔細聽，好好思考！我將為你解說。』『是的，我們很樂意聽。』 佛陀告訴長者說：『在過去很久以前，有位大長者，兄弟二人，哥哥名叫檀若世質，弟弟名叫尸羅世質。哥哥從小就忠誠守信，誠實可靠，常常喜歡佈施，救濟貧困，因為他的誠信善良，全國都稱讚他，國王任命他為國家處理事務，訴訟曲直，都由他來裁決。當時國家的法律，借貸取用，沒有憑據文書，都到平事檀若世質那裡，作為證明人。當時有個商人將要出海，從弟弟尸羅世質那裡借了很多錢財，用來供給所需。當時弟弟長者，只有一個兒子，年紀還小，就帶著兒子和借出的錢，到平事那裡，稟告說：『大哥！這個商人的兒子，從我這裡借錢，出海回來，應該得到這麼多。大哥是證明人，我如果去世，請證明讓我的兒子得到。』平事長者，指著說就是這樣。他的弟弟長者，不久就去世了。當時商人的兒子，乘船出海，遇到風浪，船壞了，損失慘重，當時商人的兒子，抓住木板得以保全，回到他的國家。當時長者的兒子，聽說船壞了空手而歸，只看到這個人，就自己想：『這個人雖然欠我的錢，現在空無所有，怎麼能要回來呢？必須有東西抵債。』

At that time, the eldest daughter married into another family, serving her husband with humility and respect, wiping the bed, preparing food and drink, welcoming and seeing off guests, bowing and inquiring, just like a maid serving a large household. A nearby elder, seeing her like this, was surprised and asked her, 'The way of husband and wife is the same in every family, why do you alone change your behavior to this extent?' The woman replied, 'After my father passed away, the family had countless wealth, and although there were five daughters, it would still belong to the king; later, my mother gave birth to a younger brother, who has no eyes, ears, tongue, or limbs, but only a male organ, and he became the master of the family property. For this reason, although there are many daughters, they are not as good as one son. That's why I am like this.' After hearing this, the elder was surprised by her behavior and took his daughter to the Buddha, reporting, 'World Honored One! That elder's son, due to what cause and condition, has no eyes, ears, tongue, or limbs, yet was born into a wealthy family and became the master of the family property?' The Buddha told the elder, 'Well asked! Listen carefully and think well! I will explain it to you.' 'Yes, we are happy to listen.' The Buddha told the elder, 'In the distant past, there was a great elder with two brothers, the elder named Tanruo Shizhi, and the younger named Shila Shizhi. The elder brother was loyal and trustworthy from a young age, honest and reliable, always liked to give alms, and help the poor. Because of his honesty and kindness, the whole country praised him, and the king appointed him to handle national affairs, and all disputes were decided by him. At that time, the country's laws for borrowing and lending had no written contracts, and everyone went to the judge Tanruo Shizhi as a witness. At that time, a merchant was about to go to sea and borrowed a lot of money from the younger brother Shila Shizhi to supply his needs. At that time, the younger elder had only one young son, so he took his son and the money he had lent out to the judge, reporting, 'Elder brother! This merchant's son borrowed money from me, and when he returns from the sea, he should repay this much. Elder brother is the witness, and if I die, please ensure that my son receives it.' The judge pointed out that it was so. His younger brother, the elder, soon passed away. At that time, the merchant's son sailed out to sea, encountered wind and waves, and the ship was destroyed, resulting in heavy losses. The merchant's son grabbed a plank and was saved, returning to his country. At that time, the elder's son heard that the ship was destroyed and he returned empty-handed, only seeing this person, and thought to himself, 'Although this person owes me money, he is now destitute, how can I get it back? There must be something to pay the debt.'

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。』時見此估客長者，復與余賈，續復入海，獲大珍寶，安隱吉還。心自念言：『彼長者子，前雖見我，不從我債。我舉錢時，此人幼稚或能不憶？或以我前窮故不債耶？今當試之。』即嚴好馬眾寶，服飾寶衣乘馬入市。長者子見服乘如是，心念此人，似還有財，當試從債，即遣人語言：『汝負我錢，今可見償。』答言：『可爾。當思宜了。』估客自念：『所舉頓大，重生累息，無由可畢，當作一策乃可了爾。』即持一寶珠，到平事婦所白言：『夫人！我本從尸羅世質舉少錢財，其子來從我債，今上一珠，價直十萬，若從我債，可囑平事莫為明人。』其婦答言：『長者誠信，必不肯爾；為當試語。』即受其珠。平事暮歸，即便具白。長者答言：『何有是事？以我忠信不妄語故，故王立我為國平事，若一妄言，此事不可。』時估客來具告情狀，即還其珠。時估客子，更上一珠，價直二十萬，復往白言：『愿使囑及，此既小事，但作一言，得三十萬，彼若得勝，雖復侄兒，無一錢分，此理可通。』爾時女人，貪愛寶珠，即為受之。暮更白夫：『昨日所白，事亦可通，愿必在意。』長者答言：『絕無此理。我以可信，得為平事，若一妄語，現世當爲世所不信，後世當受無量劫苦。』

「爾時長者，有一男兒，猶未能行，其婦泣曰：『我今與汝，共為夫妻，若有死事，猶望不違，囑此小事，直作一言，當不相從，我用活為？若不見隨，我先殺兒，然後自殺

現代漢語譯本：『時常看見這位富商長者，又與他做買賣，繼續出海，獲得大量珍寶，平安順利地返回。他心中暗想：『那位長者的兒子，之前雖然見過我，卻沒有向我討債。我借錢的時候，這個人還小，或許不記得了？或許是因為我以前貧窮所以不討債呢？現在應當試探一下。』於是他準備好駿馬和許多珍寶，穿上華麗的衣服，騎馬進入市場。長者的兒子看見他如此的穿著和坐騎，心想這個人好像又有錢了，應當試著向他討債，就派人去說：『你欠我的錢，現在可以償還了。』他回答說：『可以，我應當考慮如何償還。』富商心想：『所借的錢數額巨大，利息又不斷增加，沒有辦法還清，應當想個辦法才能了結。』於是他拿著一顆寶珠，到平事婦人那裡，對她說：『夫人！我當初從尸羅世質那裡借了些錢財，他的兒子來向我討債，現在我獻上一顆價值十萬的寶珠，如果能幫我免除債務，請囑咐平事不要揭穿我。』她的妻子回答說：『長者為人誠實守信，一定不會這樣做的；我試著跟他說說。』就收下了寶珠。平事晚上回家，她就把事情都告訴了他。長者回答說：『怎麼會有這種事？因為我忠誠守信，不妄語，所以國王才讓我做國家的平事，如果說一句假話，這件事就不可行了。』這時富商來把情況都說了，長者就還給了他寶珠。這時富商的兒子，又獻上一顆寶珠，價值二十萬，又去對她說：『希望您能囑咐一下，這只是小事，只要說一句話，就能得到三十萬，他如果得勝，即使是侄兒，也分不到一分錢，這個道理是說得通的。』這時女人貪愛寶珠，就收下了。晚上又對丈夫說：『昨天說的事情，也是可以通融的，希望您一定要放在心上。』長者回答說：『絕對沒有這個道理。我因為可信，才被任命為平事，如果說一句假話，現世就會被世人所不信任，後世將要遭受無量劫的痛苦。』 『當時長者，有一個兒子，還不能走路，他的妻子哭著說：『我如今和你，共同為夫妻，如果有死亡的事情，還希望不違背，囑咐這件小事，只說一句話，你都不肯答應，我活著還有什麼用？如果不見你答應，我就先殺了兒子，然後自殺。』

English version: 『Often seeing this wealthy merchant elder, I again traded with him, continued to go to sea, obtained great treasures, and returned safely and peacefully. He thought to himself: 『That elder's son, although he saw me before, did not ask me for the debt. When I borrowed money, this person was young, perhaps he doesn't remember? Or perhaps because I was poor before, he didn't ask for the debt? Now I should test him.』 So he prepared fine horses and many treasures, put on splendid clothes, and rode into the market. The elder's son, seeing his attire and mount like this, thought that this person seemed to have money again, and he should try to ask for the debt, so he sent someone to say: 『You owe me money, now you can repay it.』 He replied: 『Okay, I should consider how to repay it.』 The merchant thought to himself: 『The amount borrowed was huge, and the interest keeps increasing, there is no way to pay it off, I should think of a plan to settle it.』 So he took a precious pearl, went to the wife of the judge, and said to her: 『Madam! I originally borrowed some money from Shi Luo Shi Zhi, his son came to ask me for the debt, now I offer a pearl worth one hundred thousand, if you can help me get rid of the debt, please tell the judge not to expose me.』 His wife replied: 『The elder is honest and trustworthy, he will definitely not do this; I will try to talk to him.』 So she accepted the pearl. The judge returned home in the evening, and she told him everything. The elder replied: 『How could there be such a thing? Because I am loyal and trustworthy, and do not lie, the king made me the judge of the country, if I say one lie, this matter is not feasible.』 At this time, the merchant came and told him the situation, and the elder returned the pearl to him. At this time, the merchant's son offered another pearl, worth two hundred thousand, and went to her again, saying: 『I hope you can tell him, this is just a small matter, just say one word, and you can get three hundred thousand, if he wins, even if he is a nephew, he won't get a penny, this logic makes sense.』 At this time, the woman, greedy for the pearl, accepted it. In the evening, she said to her husband again: 『What I said yesterday, it is also possible to compromise, I hope you will keep it in mind.』 The elder replied: 『There is absolutely no such reason. Because I am trustworthy, I was appointed as a judge, if I say one lie, in this life I will be distrusted by the world, and in the next life I will suffer endless kalpas of suffering.』 『At that time, the elder had a son, who could not yet walk, his wife cried and said: 『I am now with you, as husband and wife, if there is a matter of death, I still hope you will not disobey, to tell you about this small matter, just say one word, and you are not willing to agree, what is the use of me living? If I don't see you agree, I will kill the son first, and then kill myself.』

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。』長者聞此，譬如人噎，既不得咽亦不得吐，自念：『我唯有此一子，若其當死，財無所付；若從是語，今則不為人所信用，將來當受無量苦惱。』迫蹴不已，即便可之。其婦歡喜，語估客言：『長者已許。』估客聞之，欣悅還家，嚴一大象，眾寶莊校，著大寶衣，乘象入市。長者子見，心喜念言：『是人必富，服乘乃爾，我得財矣。』即往語曰：『薩薄當知！先所負錢，今宜見償。』估客驚言：『我都不憶，何時負君？若相負者，明人是誰？』長者子言：『若干日月，我父及我，手付汝錢，平事為我明人。何緣言不？』估客子言：『我今不念，茍有事實，當還相償。』尋共相將，至平事所。長者子言：『此人往日，親從我父舉若干錢，伯為明人，我時亦見。事為爾不？』答言：『不知。』其侄驚曰：『伯父爾時，審不見聞，不作是語，此事可爾；不以手足，指是財耶？』答言：『不爾。』侄子恚曰：『以伯忠良，王令平事，國人信用，我親弟子，非法猶爾，況于外人，抂者豈少？此之虛實，後世自知。』」

佛告長者：「欲知爾時平事長者，今曼慈毗梨無有耳目渾沌者是。由於爾時一妄語故，墮大地獄，多受苦毒；從地獄出，五百世中，常受渾沌之身。由於爾時好佈施故，常生豪富得為財主，善惡之報，雖久不敗。是故汝等！當勤精進，攝身口意，莫妄造惡。」

時諸大眾，聞佛所說，有得初果至四果者，有發無上菩提心者，莫不歡喜，頂戴奉行

現代漢語譯本：長者聽了這話，就像人被噎住一樣，既嚥不下去也吐不出來，心裡想：『我只有這一個兒子，如果他要死了，財產就沒地方託付；如果答應他，現在就會不被人信任，將來會遭受無量的苦惱。』他迫於無奈，最終還是答應了。他的妻子很高興，告訴估客說：『長者已經同意了。』估客聽了，高興地回到家，精心準備了一頭大象，用各種珍寶裝飾，穿上華麗的衣服，騎著象進入市場。長者的兒子看見了，心裡高興地想：『這個人一定很富有，穿戴和坐騎都這樣，我能得到錢了。』就上前對估客說：『薩薄，你應該知道！先前欠的錢，現在應該償還了。』估客驚訝地說：『我都不記得了，什麼時候欠你的錢？如果欠了，當時是誰作證的？』長者的兒子說：『在某年某月，我父親和我親手把錢給你，平事是我們的證人。怎麼能說不記得呢？』估客說：『我現在不記得了，如果真有這回事，我一定會還的。』他們一起去找平事。長者的兒子說：『這個人以前親手從我父親那裡借了多少錢，伯父是證人，我當時也看見了。這件事是這樣嗎？』平事回答說：『不知道。』他的侄子驚訝地說：『伯父你當時明明看見聽見了，不應該說不知道，這件事可以這樣；難道你沒有用手腳指著這些錢嗎？』平事回答說：『沒有。』侄子生氣地說：『因為伯父你忠厚善良，被國王任命為平事，全國人民都信任你，我作為你的親侄子，你都這樣不講道理，何況是外人，被冤枉的人豈不是更多？這件事的真相，後世自然會知道。』 佛告訴長者：『想知道當時的平事長者是誰嗎？就是現在那個曼慈毗梨，他耳目昏聵。因為當時說了一句妄語，墮入大地獄，遭受了許多痛苦；從地獄出來后，五百世都遭受耳目昏聵的身體。因為當時喜歡佈施，所以常常出生在豪富之家，成為財主，善惡的報應，即使時間久遠也不會消失。所以你們！應當勤奮精進，約束自己的身口意，不要胡亂造惡。』 當時在場的大眾，聽了佛所說的話，有的證得了初果乃至四果，有的發起了無上菩提心，沒有不歡喜的，都恭敬地接受並實行。

English version: The elder, hearing this, was like a person choking, unable to swallow or spit out. He thought to himself, 'I have only this one son. If he dies, there will be no one to leave my wealth to. If I agree to this, I will not be trusted now, and I will suffer immeasurable distress in the future.' Compelled, he finally agreed. His wife was delighted and told the merchant, 'The elder has agreed.' The merchant, hearing this, happily returned home, prepared a large elephant, adorned it with various treasures, put on splendid clothes, and rode the elephant into the market. The elder's son saw this and thought joyfully, 'This man must be very wealthy, with such attire and mount. I will get my money.' He immediately went to the merchant and said, 'Sārvabhauma, you should know! The money you owe from before, you should repay now.' The merchant was surprised and said, 'I don't remember at all. When did I owe you money? If I did, who were the witnesses?' The elder's son said, 'On such and such a day, my father and I personally gave you the money, and the arbitrator was our witness. How can you say you don't remember?' The merchant said, 'I don't remember now. If there is such a fact, I will repay it.' They went together to the arbitrator. The elder's son said, 'This man previously borrowed a certain amount of money from my father, and my uncle was the witness. I also saw it at the time. Is this the case?' The arbitrator replied, 'I don't know.' His nephew was surprised and said, 'Uncle, you clearly saw and heard it at the time. You shouldn't say you don't know. Is this how it should be? Didn't you point to the money with your hands and feet?' The arbitrator replied, 'No.' The nephew angrily said, 'Because of your honesty and goodness, the king appointed you as an arbitrator, and the people of the country trust you. Even as your own nephew, you are so unreasonable. How much more so for outsiders? How many will be wronged? The truth of this matter will be known in later generations.' The Buddha told the elder, 'Do you want to know who the arbitrator was at that time? It is the current Mandavya, who is confused in his senses. Because of one false statement at that time, he fell into the great hell and suffered much torment. After coming out of hell, he has been suffering from a confused body for five hundred lifetimes. Because he liked to give alms at that time, he is often born into wealthy families and becomes a rich man. The retribution of good and evil, even after a long time, will not be lost. Therefore, you all! Should diligently strive, restrain your body, speech, and mind, and do not recklessly create evil.' At that time, the assembly, hearing what the Buddha had said, some attained the first fruit to the fourth fruit, and some aroused the unsurpassed Bodhi mind. There was no one who was not delighted, and they all respectfully accepted and practiced it.

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（二六）貧人夫婦疊施得現報品第二十五(丹本為三十六)

一時佛在舍衛國祇樹給孤獨園祇洹精舍，與大比丘眾，圍繞說法。爾時國中，有一長者，其婦懷妊，月滿生女，端正姝妙，容貌少雙。其初生時，細軟白疊，裹身而生。父母怪之，召師占相，師曰：「甚吉！有大福德。」因為作字，名曰叔離(秦言白也)。叔離長大，疊隨身大，此女瑰瑋，國內遠近，競來娉求。父母念言：「女年已大，宜當嫁處。」即使工師為作瓔珞。叔離問父：「鍛是金銀，用作何等？」父告之言：「汝年已大，欲嫁處汝，故作環玔。」女白父言：「我欲出家，不樂嫁去。」父母愛念，不違其志，尋為出疊，欲作五衣。女見覆問：「欲作何等？」告言：「為汝作衣。」白父母言：「我此所著，悉已具足，更不須作，唯愿聽我時往佛所。」父母即將往詣佛所，頭面作禮，求索出家。佛言：「善來！」頭髮自墮，所著白疊，尋成五衣，付大愛道，為比丘尼，精進不久，成阿羅漢道。

阿難白佛言：「叔離比丘尼，本種何功德，生長者家，生與疊俱出，出家不久，得阿羅漢道？」佛告阿難：「諦聽善思！吾今說之。」阿難言：「唯然。」

佛言：「過去久遠，有佛出世，名毗婆尸，與諸弟子，廣度一切，時王臣民，多設供養，作般遮于瑟。有一比丘，恒行勸化，令詣佛所聽法佈施

現代漢語譯本 （二六）貧人夫婦疊施得現報品第二十五（丹本為三十六）

一時，佛在舍衛國祇樹給孤獨園祇洹精舍，與眾多大比丘一起，圍繞著說法。當時，國中有一位長者，他的妻子懷孕，足月後生下一個女兒，端莊美麗，容貌絕世。她剛出生時，身上裹著柔軟的白色細布一同降生。父母對此感到奇怪，便召來相師占卜，相師說：『非常吉祥！此女有大福德。』因此給她取名為叔離（秦語意為白色）。叔離長大后，細布也隨著她長大。這個女子非常出衆，國內遠近的人都爭著來求親。父母心想：『女兒年紀已經大了，應該給她找婆家了。』於是就讓工匠為她製作瓔珞。叔離問父親：『鍛造這些金銀，是用來做什麼的？』父親告訴她說：『你年紀大了，想給你找婆家，所以製作這些環釧。』女兒對父親說：『我想要出家，不喜歡嫁人。』父母疼愛她，不違揹她的意願，隨即取出細布，想要為她製作五衣。女兒看見后又問：『想要製作什麼？』父母告訴她說：『為你製作衣服。』她對父母說：『我身上穿的這些，都已經足夠了，不需要再做了，只希望你們允許我時常去佛陀那裡。』父母就帶著她前往佛陀所在之處，向佛陀頂禮，請求出家。佛陀說：『善來！』她的頭髮自然脫落，身上穿的白色細布，立刻變成了五衣，佛陀將她託付給大愛道，讓她成為比丘尼。她精進修行不久，就證得了阿羅漢道。

阿難對佛說：『叔離比丘尼，過去種下了什麼功德，出生在長者家，出生時就帶著細布，出家不久，就證得了阿羅漢道？』佛陀告訴阿難：『仔細聽，好好思考！我現在就為你解說。』阿難說：『好的。』

佛陀說：『在過去很久遠的時候，有一位佛出世，名叫毗婆尸，他與眾多弟子一起，廣度一切眾生。當時的國王、大臣和百姓，大多設供養，舉行盛大的法會。有一位比丘，經常勸化人們，讓他們前往佛陀那裡聽法佈施。

English version (26) The Chapter on the Present Retribution of a Poor Couple's Cloth Offering (Dan version is thirty-six)

At one time, the Buddha was at the Jeta Grove in the Anathapindika Garden in Shravasti, surrounded by a large assembly of great Bhikkhus, expounding the Dharma. At that time, in the country, there was an elder whose wife was pregnant. When the months were full, she gave birth to a daughter, who was dignified and beautiful, with an unparalleled appearance. When she was first born, she came into the world wrapped in soft white cloth. Her parents were surprised by this, so they summoned a diviner to interpret the signs. The diviner said, 'It is very auspicious! She has great merit.' Therefore, they named her Sukli (which in Qin language means 'white'). As Sukli grew, the cloth grew with her. This girl was extraordinary, and people from far and near in the country competed to seek her hand in marriage. Her parents thought, 'Our daughter is already of age, it is appropriate to find her a husband.' So they had craftsmen make ornaments for her. Sukli asked her father, 'What are you making these gold and silver things for?' Her father told her, 'You are of age, and we want to find you a husband, so we are making these bracelets and rings.' The daughter said to her father, 'I want to leave home and become a renunciate, I do not wish to marry.' Her parents loved her and did not go against her wishes. They then took out the cloth, intending to make five robes for her. When the daughter saw this, she asked again, 'What are you going to make?' They told her, 'We are making clothes for you.' She said to her parents, 'What I am wearing is already sufficient, there is no need to make more. I only wish that you would allow me to go to the Buddha's place from time to time.' Her parents then took her to the place where the Buddha was, bowed their heads in reverence, and requested that she be allowed to leave home. The Buddha said, 'Welcome!' Her hair naturally fell off, and the white cloth she was wearing immediately transformed into five robes. The Buddha entrusted her to Mahaprajapati, and she became a Bhikkhuni. She practiced diligently and soon attained the state of Arhat.

Ananda said to the Buddha, 'Bhikkhuni Sukli, what merits did she plant in the past that she was born into an elder's family, was born with cloth, and attained the state of Arhat so soon after leaving home?' The Buddha told Ananda, 'Listen carefully and contemplate well! I will now explain it to you.' Ananda said, 'Yes, I will.'

The Buddha said, 'In the distant past, a Buddha appeared in the world named Vipashyin. He and his disciples widely liberated all beings. At that time, the king, ministers, and people mostly made offerings and held grand Dharma assemblies. There was a Bhikkhu who constantly encouraged people to go to the Buddha's place to listen to the Dharma and make offerings.

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。時有女人，名檀膩伽，極為貧窮，夫婦二人，共有一疊，若夫出行，則被而往，婦便裸住坐于草敷；若婦被疊出外求索，夫則裸坐草蓐。勸化比丘次至其家，見是女人，因勸之言：『佛出難值，經法難聞，人身難得，汝當聽法，汝當佈施。』廣說慳貪佈施之報。女人白言：『大德小住。』還入舍中，語其夫言：『外有沙門，勸我見佛聽法佈施，我等先世，不佈施故，致此貧窮，今當以何為後世資？』夫答之言：『我家貧困如是，雖可有心，當以何施？』婦言：『前世不施，今致是困；今復不種，后欲何趣？汝但聽我，我決欲施。』夫心自念：『此婦或能少有私產，我當聽之。』即可之言：『欲施便施。』尋曰：『我意欲以此疊佈施。』夫言：『我之與汝共此一疊，出入求索，以自存活，今若用施，俱當守死，欲作何計？』婦言：『人生有死，今不施與，會當歸死。寧施而死，後世有望；不施而死，后遂當劇。』夫歡喜言：『分死用施。』婦即還出，白比丘言：『大德！可止屋下，我當佈施。』比丘答言：『若欲施者，汝當面施，為汝咒愿。』叔離白言：『唯此被疊，內無異衣，女形穢惡，不宜此脫。』即還入內，遙于向下，脫身上疊，授與比丘。比丘咒愿，持至佛所。

「佛言比丘：『持此疊來。』比丘授佛，佛自手受此疊垢污。時王眾會，微心嫌佛受此垢疊。佛知眾心，而告之言：『我觀此會清凈大施，無過於此以疊施者。』大眾聞已，莫不悚然

現代漢語譯本：當時有一個名叫檀膩伽的女人，非常貧窮。她和丈夫兩人只有一條被子。如果丈夫出門，就披著被子走，妻子就裸著身體坐在草墊上；如果妻子披著被子出門乞討，丈夫就裸著身體坐在草墊上。有一次，一位勸人行善的比丘來到他們家，看見了這個女人，就勸她說：『佛陀出世很難遇到，佛法很難聽聞，人身很難得到，你應該聽法，應該佈施。』他詳細地講述了慳貪和佈施的果報。女人說：『大德，請稍等。』然後回到屋裡，對丈夫說：『外面有位沙門，勸我們見佛聽法佈施。我們前世沒有佈施，才導致現在如此貧窮。現在應該用什麼來作為後世的資糧呢？』丈夫回答說：『我們家如此貧困，即使有心，又能用什麼來佈施呢？』妻子說：『前世不佈施，才導致現在如此困苦；現在如果再不種福田，將來又會去哪裡呢？你聽我的，我一定要佈施。』丈夫心想：『這個妻子或許還有一些私產，我聽她的吧。』就答應說：『想佈施就佈施吧。』妻子接著說：『我想把這條被子佈施出去。』丈夫說：『我和你只有這一條被子，用來出門乞討，維持生計。如果現在佈施了，我們都會被餓死，你打算怎麼辦？』妻子說：『人生終有一死，現在不佈施，最終也會死去。寧可佈施而死，來世還有希望；不佈施而死，來世會更加悽慘。』丈夫高興地說：『分死用施吧。』妻子就出來，對那位比丘說：『大德！請在屋檐下稍等，我將要佈施。』比丘回答說：『如果想佈施，你應該當面佈施，我為你祝福。』妻子說：『我們只有這條被子，裡面沒有其他衣服，我的身體很污穢，不適合脫下。』就回到屋裡，在屋檐下，脫下身上的被子，遞給比丘。比丘為她祝福，然後拿著被子去見佛陀。 佛陀對眾比丘說：『把這條被子拿來。』比丘把被子遞給佛陀，佛陀親自用手接過這條又臟又舊的被子。當時在場的國王和大臣們，心裡都有些嫌棄佛陀接受這條臟被子。佛陀知道大家的心思，就對他們說：『我看這次法會中，最清凈、最偉大的佈施，莫過於這位用被子佈施的人了。』大家聽了之後，無不感到震驚和敬佩。

English version: At that time, there was a woman named Tan Ni Jia, who was extremely poor. She and her husband shared only one blanket. If the husband went out, he would wear the blanket, and the wife would sit naked on the grass mat; if the wife went out begging with the blanket, the husband would sit naked on the grass mat. Once, a monk who was encouraging good deeds came to their house, saw the woman, and advised her, 'It is rare to encounter a Buddha, rare to hear the Dharma, and rare to obtain a human body. You should listen to the Dharma and give alms.' He explained in detail the consequences of stinginess and giving. The woman said, 'Great monk, please wait a moment.' Then she went back into the house and said to her husband, 'There is a monk outside who is encouraging us to see the Buddha, listen to the Dharma, and give alms. We did not give alms in our past lives, which is why we are so poor now. What should we use as provisions for the next life?' The husband replied, 'Our family is so poor, even if we have the will, what can we give?' The wife said, 'We did not give alms in the past, which is why we are so poor now; if we do not plant seeds of merit now, where will we go in the future? Listen to me, I am determined to give alms.' The husband thought, 'This wife might have some private property, I will listen to her.' So he agreed, 'If you want to give alms, then give alms.' The wife then said, 'I want to give this blanket as alms.' The husband said, 'You and I only have this one blanket, which we use to go out begging to make a living. If we give it away now, we will both starve to death. What do you plan to do?' The wife said, 'Life is destined to end in death. If we do not give alms now, we will eventually die anyway. It is better to die after giving alms, so that there is hope for the next life; if we die without giving alms, the next life will be even more miserable.' The husband happily said, 'Let's share death by giving alms.' The wife then went out and said to the monk, 'Great monk! Please wait under the eaves, I am going to give alms.' The monk replied, 'If you want to give alms, you should give it in person, and I will bless you.' The wife said, 'We only have this blanket, and no other clothes inside. My body is filthy, and it is not appropriate to take it off.' She then went back into the house, and under the eaves, took off the blanket she was wearing and gave it to the monk. The monk blessed her and then took the blanket to see the Buddha. The Buddha said to the monks, 'Bring this blanket here.' The monk handed the blanket to the Buddha, and the Buddha personally took the dirty and old blanket with his own hands. At that time, the king and ministers present felt a little disgusted that the Buddha accepted the dirty blanket. The Buddha knew their thoughts and said to them, 'In my view, the purest and greatest act of giving in this assembly is the person who gave this blanket as alms.' Upon hearing this, everyone was shocked and filled with admiration.

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。夫人歡喜，即脫己身所著嚴飾瓔珞寶衣，送與陀膩䩭；王亦喜悅，脫身衣服，送與其夫，命令詣會。毗婆尸佛廣為大眾，說微妙法，時會大眾，得度者眾。」

佛告阿難：「欲知爾時貧窮女人陀膩䩭者，今叔離比丘尼是。由於爾時以清凈心疊佈施故，九十一劫所生之處，常與疊生，無所乏少，隨意悉得。緣于彼佛，聞深妙法，愿解脫故，今得遇我，成阿羅漢。是故汝等！應勤精進聞法佈施。」

佛說是時，得道者眾，莫不歡喜，頂戴奉行。

（二七）迦旃延教老母賣貧品第二十六(丹本為三十七)

一時佛在阿梨提國。時彼國中，有一長者，多財饒寶，慳貪暴惡，無有慈心。時有一婢，晨夜走使，不得寧處，小有違失，便受鞭捶，衣不蔽形，食不充體，年老困悴，思死不得。時適持瓶，詣河取水，思惟是苦，舉聲大哭。時迦旃延，來至其所，問言：「老母！何以悲泣懊惱乃爾？」白言：「尊者！我既年老，恒執苦役，加復貧窮，衣食不充，思死不得，以故哭耳。」迦旃延言：「汝若貧者，何不賣貧？」母言：「貧那可賣？誰當買貧？」迦旃延言：「貧實可賣。」如是至三，女人白言：「茍貧可賣，我宜問方。」即言：「大德！貧云何賣？」迦旃延言：「審欲賣者，一隨我語，答言唯諾。」告言：「汝先洗浴。」洗已告言：「汝當佈施。」白言：「尊者！我極貧困，如今我身，無手許完納，雖有此瓶，是大家許，當以何施？」即授缽與，「汝持此缽，取少凈水

夫人非常高興，立刻脫下自己身上華麗的瓔珞寶衣，送給陀膩䩭；國王也很高興，脫下自己的衣服，送給她的丈夫，並命令他們去參加法會。毗婆尸佛為大眾廣泛地宣說微妙的佛法，當時法會上的大眾，得度的人很多。 佛告訴阿難：『想知道那時貧窮的女人陀膩䩭是誰嗎？她就是現在的叔離比丘尼。由於她當時以清凈的心意佈施，所以在九十一劫中所出生的地方，常常與布匹一起出生，沒有任何缺乏，想要什麼都能得到。因為在那位佛陀那裡，聽聞了深奧微妙的佛法，發願要解脫，所以現在才能遇到我，成就阿羅漢。因此你們應當勤奮精進地聽聞佛法，佈施。』 佛陀說完這些話的時候，得道的人很多，沒有不歡喜的，都恭敬地接受並奉行。 （二七）迦旃延教老母賣貧品第二十六（丹本為三十七） 一時，佛陀在阿梨提國。當時那個國家中，有一位長者，擁有很多財富和珍寶，但卻慳吝貪婪，兇暴惡劣，沒有慈悲心。當時有一個婢女，早晚奔波勞碌，沒有安寧的時候，稍微有一點違揹他的意思，就會遭受鞭打，衣服不能遮蔽身體，食物不能滿足溫飽，年老困頓憔悴，想死都不能。當時她拿著瓶子，到河邊取水，想到自己的痛苦，就大聲哭了起來。當時迦旃延來到她那裡，問道：『老婦人！你為什麼這樣悲傷哭泣呢？』她回答說：『尊者！我已經年老了，還要一直做苦工，加上又貧窮，衣食不足，想死都不能，所以才哭啊。』迦旃延說：『你如果貧窮，為什麼不賣掉貧窮呢？』老婦人說：『貧窮怎麼可以賣呢？誰會買貧窮呢？』迦旃延說：『貧窮確實可以賣。』這樣說了三次，老婦人回答說：『如果貧窮可以賣，我應該問問方法。』就說：『大德！貧窮要怎麼賣呢？』迦旃延說：『如果真的想賣，就按照我說的去做，回答說「是」。』告訴她說：『你先去洗澡。』洗完澡后告訴她說：『你應當佈施。』老婦人回答說：『尊者！我非常貧困，現在我身上，沒有一點可以拿來佈施的東西，雖然有這個瓶子，也是主人的，要用什麼來佈施呢？』迦旃延就遞給她一個缽，說：『你拿著這個缽，取一點乾淨的水』

The lady was very happy and immediately took off her ornate jeweled clothing and gave it to Dhānī; the king was also delighted, took off his own clothes, and gave them to her husband, and ordered them to attend the assembly. Vipaśyī Buddha extensively preached the subtle Dharma to the assembly, and at that time, many in the assembly were liberated. The Buddha told Ānanda: 『Do you want to know who the poor woman Dhānī was at that time? She is the Bhikṣuṇī Śuklī now. Because she gave with a pure heart at that time, in the places where she was born for ninety-one kalpas, she was always born with cloth, had no lack of anything, and could obtain whatever she wanted. Because she heard the profound and subtle Dharma from that Buddha and vowed to be liberated, she is now able to meet me and become an Arhat. Therefore, you should diligently strive to hear the Dharma and give.』 When the Buddha finished speaking, many attained the Way, and all were delighted, respectfully accepting and practicing it. (27) Kātyāyana Teaches an Old Woman to Sell Poverty, Chapter Twenty-Six (Chapter Thirty-Seven in the Dan Version) At one time, the Buddha was in the country of Arīti. At that time, in that country, there was an elder who had much wealth and treasure, but was stingy, greedy, violent, and evil, without a compassionate heart. At that time, there was a maidservant who ran errands day and night, had no peace, and if she slightly disobeyed him, she would be whipped. Her clothes could not cover her body, and her food was not enough to satisfy her hunger. She was old, tired, and worn out, and wished for death but could not die. At that time, she was holding a bottle, going to the river to fetch water, and thinking about her suffering, she cried out loudly. At that time, Kātyāyana came to her and asked: 『Old woman! Why are you so sad and crying?』 She replied: 『Venerable one! I am already old, and I still have to do hard labor, plus I am poor, my clothes and food are not enough, and I cannot die, so I am crying.』 Kātyāyana said: 『If you are poor, why don't you sell your poverty?』 The old woman said: 『How can poverty be sold? Who would buy poverty?』 Kātyāyana said: 『Poverty can indeed be sold.』 He said this three times, and the old woman replied: 『If poverty can be sold, I should ask for the method.』 She then said: 『Great Virtue! How can poverty be sold?』 Kātyāyana said: 『If you really want to sell it, follow what I say and answer 「yes」.』 He told her: 『You should first take a bath.』 After she had bathed, he told her: 『You should give alms.』 The old woman replied: 『Venerable one! I am extremely poor, and now I have nothing on my body that I can give as alms. Although I have this bottle, it belongs to my master. What should I use to give alms?』 Kātyāyana then handed her a bowl and said: 『You take this bowl and get some clean water』

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。」如教取來，奉迦旃延。迦旃延受，尋為咒愿。次教受齋，后教唸佛種種功德。即問：「汝有住止處不？」答言：「無也。若其磨時，即磨下臥，舂炊作使，即臥是中，或時無作，止宿糞堆。」迦旃延言：「汝好持心，恭勤走使，莫生嫌恨，自伺大家一切臥竟，密開其戶，于戶曲內，敷凈草座，思惟觀佛，莫生惡念。」爾時老母，奉教而歸，如敕施行，於後夜中，即便命終，生忉利天。

大家早起，見婢命終，恚而言曰：「此婢恒常不聽入舍，今暮何故，乃於此死？」即便使人，草索繫腳，拽置寒林中。時彼天中，有一天子，有五百天子，以為眷屬，宮殿嚴麗。爾時天子，福盡命終，此老母人，即代其處。生天之法，其利根者，自知來緣，鈍根生者，但知受樂。爾時此女，既生天中，與五百天子，娛樂受樂，不知生緣。時舍利弗，在忉利天，知此天子生天因緣，問言：「天子！汝因何福生此天中？」答言：「不知。」時舍利弗借其道眼，觀見故身生天因緣，由迦旃延；即將五百天子，來至寒林，散花燒香，供養死屍。諸天光明，照曜村林，大家見變，怪其所由，告令遠近，詣林觀看。見諸天子供養此尸，即問天曰：「此婢丑穢，生存之時，人猶惡見，況今已死。何故諸天，而加供養？」彼時天子，具說本末生天因緣，即皆回詣迦旃延所。時迦旃延，為諸天人，廣說諸法，所謂施論戒論生天之論，欲不凈法，出離為樂。爾時彼天及五百天子，遠塵離垢，得法眼凈，飛還天宮

現代漢語譯本：於是（迦旃延）教她去取來（食物），奉獻給迦旃延。迦旃延接受后，隨即為她祝願。接著教她受持齋戒，然後教她念佛的種種功德。隨即問她：『你有沒有住的地方？』她回答說：『沒有。如果磨東西的時候，就睡在磨盤下，舂米做飯的時候，就睡在舂米的地方，有時沒有活幹，就睡在糞堆上。』迦旃延說：『你要好好保持心念，恭敬勤勞地跑腿做事，不要產生怨恨，自己觀察大家全都睡下後，悄悄打開房門，在門內角落，鋪上乾淨的草蓆，思惟觀想佛，不要產生惡念。』當時老婦人，聽從教誨回家，按照吩咐去做，在後半夜中，就去世了，生到忉利天。 大家早晨起來，看見婢女死了，生氣地說：『這個婢女一直不讓進屋，今天晚上為什麼，竟然死在這裡？』隨即讓人用草繩綁住她的腳，拖到寒林中。當時天界中，有一位天子，有五百位天子，作為他的眷屬，宮殿華麗。當時天子，福報享盡去世，這位老婦人，就代替了他的位置。生到天上的規律，那些根性敏銳的，自己知道來生的因緣，根性遲鈍的，只知道享受快樂。當時這位女子，既然生到天上，與五百位天子，一起娛樂享受快樂，不知道自己出生的因緣。當時舍利弗，在忉利天，知道這位天子生天的因緣，問道：『天子！你因為什麼福報生到這天上的？』回答說：『不知道。』當時舍利弗借用他的道眼，看到她前世生天的因緣，是因為迦旃延；就帶領五百位天子，來到寒林，散花燒香，供養屍體。諸天光明，照耀村林，大家看到異變，奇怪是什麼原因，告訴遠近的人，到樹林觀看。看見諸天子供養這具屍體，就問天子說：『這個婢女丑陋污穢，活著的時候，人們都厭惡看見，何況現在已經死了。為什麼諸天，還要加以供養？』當時天子，詳細說了自己生天的因緣，大家就都回到迦旃延那裡。當時迦旃延，為諸天人，廣泛宣說諸法，所謂佈施的道理，持戒的道理，生天的道理，慾望不凈的道理，出離才是快樂的道理。當時那位天子和五百位天子，遠離塵垢，得到法眼清凈，飛回天宮。

English version: Then (Katyayana) instructed her to fetch (food) and offer it to Katyayana. Katyayana accepted it and immediately blessed her. Then he taught her to observe the precepts, and then taught her the various merits of reciting the Buddha's name. He then asked, 'Do you have a place to stay?' She replied, 'No. When grinding, I sleep under the millstone; when pounding rice and cooking, I sleep in the place where rice is pounded; sometimes when there is no work, I sleep on the dung heap.' Katyayana said, 'You must keep your mind well, be respectful and diligent in running errands, do not harbor resentment, and observe when everyone is asleep. Then, secretly open the door, spread a clean grass mat in the corner of the door, contemplate the Buddha, and do not have evil thoughts.' At that time, the old woman followed the instructions and went home, doing as she was told. In the latter part of the night, she passed away and was reborn in the Trayastrimsha Heaven. In the morning, everyone got up and saw that the maid had died. They angrily said, 'This maid was never allowed into the house, why did she die here tonight?' They immediately had someone tie her feet with straw rope and drag her to the cold forest. At that time, in the heavens, there was a Deva, with five hundred Devas as his retinue, and his palace was magnificent. At that time, the Deva's blessings were exhausted and he passed away, and this old woman took his place. The law of being born in heaven is that those with sharp roots know the causes of their rebirth, while those with dull roots only know to enjoy pleasure. At that time, this woman, having been born in heaven, enjoyed pleasure with the five hundred Devas, not knowing the cause of her birth. At that time, Shariputra, in the Trayastrimsha Heaven, knew the cause of this Deva's birth in heaven and asked, 'Deva! What blessings did you have to be born in this heaven?' He replied, 'I do not know.' At that time, Shariputra used his divine eye to see the cause of her previous life's birth in heaven, which was due to Katyayana. He then led the five hundred Devas to the cold forest, scattered flowers, burned incense, and made offerings to the corpse. The light of the heavens illuminated the village forest. Everyone saw the change and wondered what the reason was, so they told people far and near to go to the forest to see. They saw the Devas making offerings to the corpse and asked the Deva, 'This maid was ugly and filthy, and people hated to see her when she was alive, let alone now that she is dead. Why do the Devas make offerings to her?' At that time, the Deva explained in detail the cause of his birth in heaven, and everyone returned to Katyayana. At that time, Katyayana widely expounded the Dharma to the Devas and humans, the doctrine of giving, the doctrine of precepts, the doctrine of being born in heaven, the doctrine of the impurity of desire, and the doctrine that liberation is happiness. At that time, that Deva and the five hundred Devas, far from dust and defilement, attained the purity of the Dharma eye and flew back to the heavenly palace.

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。時諸會眾，聞此法已，各獲道跡，乃至四果，莫不歡喜，頂戴奉行，敬禮而去。◎

（二八）◎金天品第二十七(丹本此品在第五卷為第二十五)

一時佛在舍衛國祇樹給孤獨園。時此國中，有一長者，其家大富，財寶無數，生一男兒，身體金色。長者欣慶，即設施會，請諸相師，令占吉兇。時諸相師，抱兒看省，見其奇相，喜不自勝，即為立字，字修越那提婆(晉言金天)。此兒福德，極為純厚，其生之日，家中自然出一井水，縱廣八尺，深亦如是，其水汲用，能稱人意，須衣出衣，須食出食，金銀珍寶，一切所須，作愿取之，如意即得。兒年轉大，才藝博通，長者愛之，未敢逆意，而作是念：「我子端正，容貌無倫，要當推求選擇名女，形容色狀，殊姿越群，金容妙體，類我兒者，當往求之。」即募諸賈，周遍求之。時閻波國，有大長者，而生一女，字修跋那婆蘇(晉言金光明)，端正非凡，身體金色，晃昱照人，細滑光澤。初生之日，亦有自然八尺井水，其井亦能出種種珍寶，衣服飲食稱適人情。然彼長者，亦自念言：「我女端正，人中英妙，要得賢士，形色光暉，如我女比，乃當嫁與共為婚姻。」爾時女名遠布舍衛，金天名稱復聞女家。時二長者，各懷歡喜，即各相詣，求為婚姻，娶婦已竟，還至舍衛。時金天家，便設上供，請佛及僧，供養一日。佛受其請，往至舍食，食已攝缽，具為長者金天夫妻，廣演妙法，開解其心

當時，所有在場的聽眾，聽聞此法后，各自證得了道果，乃至四果，無不歡喜，頂戴奉行，恭敬禮拜后離去。 （二八）◎金天品第二十七（丹本此品在第五卷為第二十五） 一時，佛在舍衛國祇樹給孤獨園。當時，這個國家中，有一位長者，他家非常富有，擁有無數的財寶。他生了一個男孩，身體是金色的。長者非常高興，就設宴慶賀，請來相師占卜吉兇。相師們抱起孩子仔細察看，看到他奇特的相貌，喜不自勝，就給他取名為修越那提婆（晉語譯為金天）。這個孩子福德極為深厚，他出生的那天，家中自然出現一口井，縱橫八尺，深也一樣，井水取用，能滿足人的心意，需要衣服就出衣服，需要食物就出食物，金銀珍寶，一切所需，只要許願求取，就能如願得到。孩子漸漸長大，才藝博通，長者非常疼愛他，不敢違逆他的意思，於是心想：『我的兒子端正，容貌無與倫比，一定要尋找選擇一位名門閨秀，容貌姿色，超凡脫俗，金色的容貌，美妙的身體，能與我兒子相配的，應當去求娶。』於是就招募商人，四處尋找。當時，閻波國有一位大長者，生了一個女兒，名叫修跋那婆蘇（晉語譯為金光明），端正非凡，身體金色，光彩照人，細膩光滑。她出生的那天，也自然出現一口八尺的井，這口井也能出各種珍寶，衣服飲食，都能滿足人的需求。那位長者也自己想：『我的女兒端正，人中英傑，一定要找到一位賢士，形貌光彩，能與我女兒相配的，才將她嫁給他。』當時，女兒的名聲傳遍舍衛國，金天的名聲也傳到了女方家中。這時，兩位長者都非常高興，就各自前往對方家中，求親結為婚姻。娶親完畢后，回到舍衛國。當時，金天家就設上等供品，邀請佛陀和僧眾，供養一天。佛陀接受了邀請，前去用餐，用完餐后，收起缽，為長者金天夫婦，廣說妙法，開解他們的心。

At that time, all the assembly, having heard this Dharma, each attained the path, even to the four fruits, all were joyful, respectfully received and practiced it, and departed after paying homage. (28) ◎ Chapter Twenty-Seven on Golden Heaven (In the Dan version, this chapter is the twenty-fifth in the fifth volume) At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, in this country, there was an elder, whose family was very wealthy, possessing countless treasures. He had a son, whose body was golden. The elder was very happy, so he held a feast to celebrate, inviting fortune tellers to divine his fortune. The fortune tellers held the child and carefully examined him, seeing his extraordinary appearance, they were overjoyed, and named him Xiu Yue Na Ti Po (translated as Golden Heaven in Jin). This child's merits were extremely profound. On the day of his birth, a well naturally appeared in his home, eight feet wide and eight feet deep. The water from the well, when drawn, could satisfy people's desires. If one needed clothes, clothes would appear; if one needed food, food would appear; gold, silver, treasures, all that was needed, if one wished for it, it would be obtained as desired. As the child grew older, his talents became extensive. The elder loved him very much and dared not go against his wishes, so he thought: 'My son is handsome, his appearance is unparalleled, I must seek and choose a famous lady, whose appearance and beauty are extraordinary, whose golden appearance and wonderful body can match my son, I should go and seek her.' So he recruited merchants to search everywhere. At that time, in the country of Yambo, there was a great elder who had a daughter named Xiu Ba Na Po Su (translated as Golden Light in Jin), who was extraordinarily beautiful, her body was golden, shining brightly, delicate and smooth. On the day of her birth, a natural well of eight feet also appeared, and this well could also produce various treasures, clothes, and food, satisfying people's needs. That elder also thought to himself: 'My daughter is beautiful, an outstanding person, I must find a virtuous man, whose appearance is radiant, who can match my daughter, then I will marry her to him.' At that time, the daughter's name spread throughout Shravasti, and Golden Heaven's name also reached the girl's family. At this time, both elders were very happy, and they each went to the other's home to seek marriage. After the marriage was completed, they returned to Shravasti. At that time, Golden Heaven's family prepared the best offerings, inviting the Buddha and the Sangha to make offerings for a day. The Buddha accepted the invitation and went to eat. After eating, he put away his bowl and spoke extensively about the wonderful Dharma to the elder and Golden Heaven's couple, opening their minds.

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。金天夫妻，及其父母，即時破壞二十億洞然之惡，心情開解，獲須陀洹果。爾時世尊，便還精舍。於是金天與金光明，俱白父母，求索出家。父母即聽許，俱往佛所，稽首佛足，作禮繞竟，求索入道。佛尋聽可，贊言：「善來比丘！」鬚髮自落，法衣著身，便成沙門。於是金天在比丘眾，金光明比丘尼付大愛道，漸漸教化，悉成羅漢，三明六通具八解脫，一切功德，悉皆具足。

阿難白佛言：「不審，世尊！金天夫妻，本造何行，自生以來，多財饒寶，身體金色，端正第一，得此一井能出一切？唯愿如來！當具宣示。」

佛告阿難：「乃往過去九十一劫，時世有佛，號毗缽尸，佛既滅度，遺法在世。後有諸比丘，遊行教化，到一村落。有諸人民豪賢長者，見眾僧至，各競供設衣被飲食，無有乏短。時有夫妻二人，貧餓睏乏，每自思念：『我父在時，財寶積滿，富溢難量；今者我身貧困極甚，坐臥草蓐，衣不蓋形，家無升斗，何其苦耶？爾時雖富，財寶無量，不遭斯等聖眾之僧；今既得值，無錢供養。』思惟是已，愴然而啼，懊惱墮淚，墮婦臂上。婦見夫涕，而問之言：『有何不適，懊惱若是？』婿答婦言：『汝不知耶？今有眾僧適過此村，豪賢居士咸興供養。我家貧乏，獨無升斗，於此眾僧，不種善緣；今者貧困，來世又劇。我惟此已，是故泣耳。』婦答婿言：『今當如何？正欲供養，無有財寶，雖有空意，不遂其愿

金天夫妻，以及他們的父母，立刻破除了二十億的深重罪惡，心情開朗，獲得了須陀洹果位。當時世尊，便返回精舍。於是金天和金光明，一同告訴父母，請求出家。父母立即允許，他們一同前往佛陀處，頂禮佛足，行禮繞佛后，請求入道。佛陀隨即允許，讚歎道：『善來比丘！』他們的鬚髮自然脫落，法衣穿在身上，便成了沙門。於是金天在比丘眾中，金光明比丘尼則跟隨大愛道，漸漸教化，都成了羅漢，具備三明六通八解脫，一切功德，都圓滿具足。 阿難對佛說：『不知，世尊！金天夫妻，前世做了什麼善行，使得他們自出生以來，就擁有眾多財富珍寶，身體呈現金色，容貌端正第一，並且得到一口能涌出一切的井？唯愿如來！詳細地為我們解說。』 佛告訴阿難：『在過去九十一劫時，當時有一位佛，號為毗缽尸，佛陀滅度后，遺法仍然在世。後來有許多比丘，教化眾生，來到一個村落。村裡有許多富有的賢達長者，見到僧眾到來，都爭相供養衣物飲食，沒有缺少。當時有一對夫妻，貧窮飢餓，常常思念：『我父親在世時，財寶堆積如山，富裕得難以估量；現在我卻如此貧困，只能睡在草蓆上，衣不蔽體，家裡一升米都沒有，真是太苦了！』他們雖然曾經富有，擁有無量財寶，卻沒有遇到這些聖眾僧人；現在既然遇到了，卻沒有錢財供養。』想到這裡，他們悲傷地哭泣，懊惱地流淚，淚水滴在妻子的手臂上。妻子看到丈夫哭泣，便問他說：『有什麼不舒服，如此懊惱？』丈夫回答妻子說：『你不知道嗎？現在有僧眾經過這個村子，富有的賢達居士都爭相供養。我家貧困，連一升米都沒有，無法對這些僧人種下善緣；現在貧困，來世會更加困苦。我想到這些，所以才哭泣。』妻子回答丈夫說：『現在該怎麼辦？正想供養，卻沒有財寶，雖然有心，卻無法實現願望。』

The couple, Jin Tian and his wife, along with their parents, immediately destroyed twenty billion heinous evils, their minds were liberated, and they attained the fruit of Srotapanna. At that time, the World Honored One returned to the monastery. Then, Jin Tian and Jin Guangming together told their parents, requesting to leave home. Their parents immediately agreed, and they went together to the Buddha, bowed at his feet, paid their respects, and requested to enter the path. The Buddha immediately agreed, praising them, saying: 'Welcome, Bhikkhus!' Their hair and beards naturally fell off, and monastic robes appeared on their bodies, and they became Sramanas. Then, Jin Tian was among the Bhikkhu Sangha, and Jin Guangming Bhikkhuni followed Mahaprajapati, gradually teaching and transforming, and they all became Arhats, possessing the three insights, six supernormal powers, and eight liberations, all merits were fully complete. Ananda said to the Buddha: 'I do not understand, World Honored One! What good deeds did Jin Tian and his wife perform in their past lives, that since birth, they have had abundant wealth and treasures, golden bodies, and the most beautiful appearances, and obtained a well that can produce everything? May the Tathagata! Please explain this in detail.' The Buddha told Ananda: 'In the past, ninety-one kalpas ago, there was a Buddha named Vipasyin, and after the Buddha passed away, his teachings remained in the world. Later, there were many Bhikkhus, teaching and transforming, who came to a village. There were many wealthy and virtuous elders in the village, who, upon seeing the Sangha arrive, all competed to offer clothing and food, without any lack. At that time, there was a couple, poor and hungry, who often thought: 'When my father was alive, his wealth and treasures were piled up like mountains, and he was immeasurably rich; now I am so poor, I can only sleep on straw mats, my clothes do not cover my body, and there is not even a single grain of rice in my house, it is so bitter! Although they were once rich, possessing immeasurable wealth, they did not encounter these holy Sangha; now that they have encountered them, they have no money to offer.' Thinking this, they wept sadly, and tears of remorse fell onto the wife's arm. The wife, seeing her husband weeping, asked him: 'What is wrong, that you are so remorseful?' The husband replied to his wife: 'Do you not know? Now there are Sangha passing through this village, and the wealthy and virtuous laypeople are all competing to offer. My family is poor, without even a single grain of rice, and we cannot plant good roots with these Sangha; now we are poor, and in the next life we will be even more miserable. Thinking of this, I am weeping.' The wife replied to her husband: 'What should we do now? We want to offer, but we have no wealth, although we have the intention, we cannot fulfill our wish.'

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。』婦語婿言：『今汝可往至本舍中，于故藏內推覓財寶，若茍得之，當用供養。』時夫如言，至故藏中，遍行推覓，得一金錢，持至婦所。於時其婦，有一明鏡，即共合心，當用佈施，置一新瓶，盛滿凈水，以此金錢著瓶水中，以鏡著上，持至僧所，到已至心用佈施僧。於時眾僧即為受之，各各取水，而用洗缽，復有取水而飲之者。時彼夫婦，歡喜情悅，作福已竟，遇疾命終，生忉利天。」

佛告阿難：「爾時貧人持一瓶水，佈施僧者，今此金天夫婦是也。由其前世持此一金錢，及一瓶水並此明鏡，施眾僧故，世世端正，身體金色，容儀晃昱殊妙無比，九十一劫，恒常如是。由於爾時，有信敬故，得離生死，逮得應真。阿難當知！一切福德，不可不作，如彼貧人，以少施故，乃獲如是無量福報。」

爾時阿難，及諸眾會，聞佛所說，咸興施心，勤加福業，歡喜奉行。

（二九）重姓品第二十八(丹本為二十六)

一時佛在舍衛國祇樹給孤獨園。爾時國中，有豪長者，財富無量，唯無子姓，每懷悒遲，禱祠神祇，求索一子。精誠款篤，婦便懷妊，日月滿足，生一男兒，其兒端正，世所希有，父母宗親，值時[饑-幾+燕]會，共相合集，詣大江邊，飲酒自娛。父母持兒，詣其會所，父愛此兒，順坐擔舞，父舞已竟，母復擔之，歷坐擎騰，歡娛自樂。臨到河邊，意卒散亂，執之不固，失兒墮水，尋時搏撮，竟不能得。於時父母，憐念此兒，愛著傷懷，絕而復甦

現代漢語譯本：『妻子對丈夫說：『現在你可以去我們家裡的舊倉庫中尋找財寶，如果能找到，就用來供養。』當時丈夫按照妻子的話，到舊倉庫中，到處尋找，找到一枚金錢，拿著給妻子。當時他的妻子，有一面明鏡，就共同商量，決定用它來佈施。他們拿來一個新瓶子，盛滿乾淨的水，把這枚金錢放入瓶水中，把鏡子放在瓶口上，拿到僧人那裡，誠心誠意地佈施給僧人。當時眾僧就接受了，各自取水洗缽，還有取水喝的。當時這對夫婦，歡喜愉悅，做完功德后，因病去世，生到忉利天。』 佛告訴阿難：『當時那個貧窮的人拿著一瓶水佈施給僧人，就是現在的這對金天夫婦。因為他們前世拿著這枚金錢，一瓶水和這面明鏡，佈施給眾僧，所以世世代代相貌端正，身體金色，容貌光彩照人，無比殊勝，九十一劫都是這樣。由於當時有信心和恭敬心，得以脫離生死，證得阿羅漢果。阿難你要知道！一切福德，不可不做，就像那個貧窮的人，因為少許的佈施，就獲得如此無量的福報。』 當時阿難，以及在場的所有人，聽了佛所說，都生起了佈施的心，勤奮地做善事，歡喜地奉行。 （二九）重姓品第二十八（丹本為二十六） 一時，佛在舍衛國祇樹給孤獨園。當時，國中有一位富有的長者，財富無數，只是沒有子嗣，常常感到憂愁，就向神祇祈禱，求得一個兒子。他誠心誠意地祈求，他的妻子就懷孕了，足月后，生了一個男孩，這個男孩相貌端正，世所罕見，父母和親戚，在當時舉行宴會，大家聚集在一起，到大江邊，飲酒娛樂。父母抱著孩子，來到宴會場所，父親疼愛這個孩子，就抱著他跳舞，父親跳完舞后，母親又抱著他，在座位間輪流舉著，歡快地娛樂。臨到河邊時，一時疏忽，沒有抱穩，孩子掉入水中，立刻去抓，最終沒有抓到。當時父母，憐惜這個孩子，因為愛著他而傷心，昏厥過去又甦醒過來。

English version: 'The wife said to her husband, 『Now you can go to the old storage in our house and look for treasures. If you find any, we will use them for offerings.』 At that time, the husband followed his wife's words, went to the old storage, searched everywhere, found a gold coin, and took it to his wife. At that time, his wife had a bright mirror, and they discussed together and decided to use it for almsgiving. They took a new bottle, filled it with clean water, put the gold coin into the water in the bottle, placed the mirror on top of the bottle, and took it to the monks, sincerely offering it to them. At that time, the monks accepted it, each taking water to wash their bowls, and some taking water to drink. At that time, the couple was joyful and happy. After completing their merits, they died of illness and were reborn in the Trayastrimsa Heaven.』 The Buddha told Ananda, 『The poor person who offered a bottle of water to the monks at that time is now this couple in the Golden Heaven. Because in their previous life they offered this gold coin, a bottle of water, and this bright mirror to the monks, they have been born with handsome appearances, golden bodies, and radiant faces in every life, incomparably wonderful, and it has been like this for ninety-one kalpas. Because of their faith and respect at that time, they were able to escape from birth and death and attain the Arhatship. Ananda, you should know! All merits should be done, just like that poor person, because of a small offering, they obtained such immeasurable blessings.』 At that time, Ananda, and all those present, after hearing what the Buddha said, all developed the mind of almsgiving, diligently did good deeds, and joyfully practiced. (29) Chapter 28 on Repeated Surnames (Dan version is 26) At one time, the Buddha was in the Jeta Grove of Anathapindika Garden in Sravasti. At that time, there was a wealthy elder in the country, with countless riches, but he had no children. He often felt worried, so he prayed to the gods, seeking a son. He prayed sincerely, and his wife became pregnant. After the full term, she gave birth to a boy. This boy had a handsome appearance, rare in the world. The parents and relatives, at that time, held a banquet, and everyone gathered together, went to the big river, and drank and enjoyed themselves. The parents held the child and came to the banquet. The father loved the child, so he held him and danced. After the father finished dancing, the mother held him again, and they took turns holding him among the seats, happily enjoying themselves. When they reached the riverbank, they were momentarily careless and did not hold him firmly. The child fell into the water, and they immediately tried to grab him, but ultimately could not. At that time, the parents, feeling pity for the child, were heartbroken because of their love for him, and they fainted and then revived.

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。其兒福德，竟復不死，至河水中，隨水沉浮。時有一魚，吞此小兒，雖在魚腹，猶復不死，時有小村而在下流，有一富家亦無子姓，種種求索，困不能得。而彼富家，恒令一奴捕魚販賣，仆輸大家。其奴日日捕魚為業，值時捕得吞小兒魚，剖腹看之，得一小兒，面貌端正，得已歡喜，抱與大家。大家觀看，而自慶言：「我家由來禱祠神祇，求索子息，精誠報應，故天與我。」即便摩收，乳哺養之。

時彼上村父母，聞下村長者魚腹中得兒，即往其所，追求索之，而語之言：「此是我兒，我于彼河，而失是子，今汝得之，愿以見還。」時彼長者，而答之言：「我家由來，禱祠求子，今神報應，賜我一兒。君之亡兒，竟為所在？」紛紜不了，詣王求斷。於是二家，各引道理，其兒父母說：「是我兒，我于某時，失在河中。」而彼長者，復自說言：「我于河中魚腹得之，此實我子，非君所生。」王聞其說，靡知所如，即與二家，評詳此事：「卿二長者，各認此兒，今若與一，于理不可，更互共養，至兒長大，各為娶婦，安置家業，二處異居。此婦生兒，即屬此家，彼婦生兒，即屬彼家。」時二長者，各隨王教。兒年長大，俱為娶婦，供給所須，無有乏短。於時其兒，白二父母言：「我生以來，遭羅苦難，墮水魚吞，垂死得濟，今我至意，欲得出家，唯愿父母，當見聽許。」時二父母，心愛此兒，不能拒逆，即便聽許

他的兒子福德，竟然沒有死，到了河水中，隨著水流沉浮。當時有一條魚，吞下了這個小孩，即使在魚腹中，仍然沒有死。當時有一個小村莊在下游，有一戶富人家也沒有子嗣，想盡辦法求子，卻不能得到。而那戶富人家，總是讓一個僕人捕魚販賣，僕人把魚送給主人。那個僕人每天以捕魚為業，有一天捕到了一條吞了小孩的魚，剖開魚腹一看，得到一個小孩，面貌端正，得到后非常高興，抱給主人。主人觀看，自己慶幸地說：『我家一直以來都祭拜神靈，求子，精誠的報應，所以上天賜給我一個兒子。』就立刻撫養，用乳汁餵養他。 當時上游村莊的父母，聽說下游村莊的長者從魚腹中得到一個孩子，就去到那裡，追討要回孩子，對他說：『這是我的孩子，我在那條河邊，丟失了這個孩子，現在你得到了他，希望能夠還給我。』當時那個長者，回答說：『我家一直以來，都祭拜求子，現在神靈報應，賜給我一個兒子。你的丟失的孩子，到底在哪裡呢？』爭論不休，就去見國王請求裁決。於是兩家，各自陳述道理，孩子的父母說：『這是我的孩子，我在某時，在河中丟失了他。』而那個長者，又自己說：『我從河中的魚腹中得到他，這確實是我的兒子，不是你生的。』國王聽了他們的話，不知道該怎麼辦，就對兩家，詳細評判這件事：『你們兩位長者，都認為這個孩子是自己的，現在如果給其中一家，在道理上是不可以的，不如輪流共同撫養，等到孩子長大，各自為他娶妻，安置家業，兩處分開居住。這個妻子生的孩子，就屬於這家，那個妻子生的孩子，就屬於那家。』當時兩位長者，都聽從了國王的教誨。孩子長大后，都為他娶了妻子，供給他所需要的，沒有缺少。當時那個孩子，對兩位父母說：『我出生以來，遭遇了許多苦難，落水被魚吞，差點死去才得救，現在我真心想出家，只希望父母，能夠允許。』當時兩位父母，心裡疼愛這個孩子，不能拒絕，就答應了他。

His son, Fude, surprisingly did not die, and when he reached the river, he floated up and down with the water. At that time, a fish swallowed this child, and even inside the fish's belly, he still did not die. At that time, there was a small village downstream, and a wealthy family also had no children, seeking them in every way but unable to obtain any. And that wealthy family always had a servant catch fish for sale, and the servant would deliver the fish to the master. That servant made catching fish his daily occupation, and one day he caught a fish that had swallowed the child. When he cut open the fish's belly, he found a child, with a handsome face. He was very happy to have found him and took him to his master. The master looked at him and said with self-congratulation, 'My family has always worshipped the gods, seeking a child, and this is the reward for our sincerity, so heaven has given me a son.' He immediately took him in, and fed him with milk. At that time, the parents from the upstream village heard that an elder from the downstream village had found a child in the belly of a fish, so they went there to demand the return of the child, saying to him, 'This is my child. I lost this child by that river, and now you have found him, I hope you can return him to me.' At that time, the elder replied, 'My family has always worshipped and sought a child, and now the gods have rewarded us, giving me a son. Where exactly is your lost child?' They argued endlessly, so they went to see the king to request a judgment. So the two families each stated their reasons. The child's parents said, 'This is my child, I lost him in the river at a certain time.' And that elder said, 'I found him in the belly of a fish in the river, this is indeed my son, not one you gave birth to.' The king, upon hearing their words, did not know what to do, so he discussed the matter in detail with the two families: 'You two elders each claim this child as your own. Now, if I give him to one of you, it would not be reasonable. It would be better to take turns raising him together. When the child grows up, each of you will find him a wife, settle him in a home, and live separately in two places. The child born to this wife will belong to this family, and the child born to that wife will belong to that family.' At that time, the two elders both followed the king's instructions. When the child grew up, they both found him wives, providing him with everything he needed, without any shortage. At that time, the child said to his two parents, 'Since I was born, I have encountered many hardships, falling into the water and being swallowed by a fish, barely escaping death. Now, I sincerely wish to become a monk, I only hope that my parents will allow it.' At that time, the two parents, who loved this child dearly, could not refuse, and so they agreed.

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。其兒即辭，往至佛所，稽首佛足，求索入道，佛即聽之，贊言：「善來比丘！」鬚髮自落，即成沙門，字曰重姓，佛為說法，得盡諸苦，即于座上，成阿羅漢。

阿難白佛：「不審，世尊！此重姓比丘，本造何行、種何善根，而今生世，墮水魚吞，而故不死？」

佛告阿難：「汝且聽之！吾當為說。過去久遠，有佛世尊，號毗婆尸，集諸大眾，為說妙法。時有長者，來至會中，聞其如來廣說大法，佈施之福、持戒之福，聞已歡喜，信心猛烈，即從彼佛受三自歸，受不殺戒，復以一錢布施彼佛。由是之故，世世受福，財寶自恣，無有乏短。」佛告阿難：「欲知爾時長者子者，今重姓比丘是也。由其爾時施佛一錢，九十一劫，恒富錢財，至於今世，二家父母，供給所須；受不殺戒故，墮大水魚吞不死；受三自歸故，今值我世沐浴清化，得羅漢道。」

爾時阿難，及與大眾，聞佛所說，遵修善行，敬重佛教，歡喜信受，頂戴奉行。

（三〇）散檀寧品第二十九(丹本為二十七)

一時佛在舍衛國祇樹給孤獨園。爾時世尊，與諸弟子千二百五十人俱。爾時國中，有五百乞兒，常依如來，隨逐眾僧，乞丐自活。經歷年歲，厭心內發，而作是言：「我等諸人！雖蒙僧福得延余命，苦事猶多。」咸作是念：「我等今者，寧可從佛求索出家

現代漢語譯本：他的兒子隨即告辭，前往佛陀所在之處，向佛陀頂禮，請求出家修行。佛陀便允許了他，並讚歎道：『善來比丘！』他的鬚髮自然脫落，立刻成為沙門，法號重姓。佛陀為他講法，使他得以解脫一切痛苦，當即在座位上證得阿羅漢果。 阿難向佛陀稟告說：『世尊，我不明瞭，這位重姓比丘，過去究竟做了什麼善行，種下了什麼善根，以至於今生墮入水中被魚吞食，卻仍然不死？』 佛陀告訴阿難：『你且聽我說！我當爲你解說。在過去很久遠的時候，有一位佛陀，名號毗婆尸，他召集大眾，為他們宣講微妙的佛法。當時有一位長者，來到法會之中，聽聞如來廣說佈施的福報、持戒的福報，聽後心生歡喜，信心猛烈，便在那位佛陀面前受了三皈依，受了不殺生戒，又用一文錢布施給那位佛陀。因為這個緣故，他世世代代都享受福報，財富充足，沒有缺乏。』 佛陀告訴阿難：『想知道那時那位長者的兒子是誰嗎？就是現在的重姓比丘。因為他當時佈施給佛陀一文錢，在九十一劫中，一直都富有錢財，到了今生，兩家的父母都供給他的所需；因為他受持不殺生戒的緣故，所以墮入大魚腹中而不死；因為他受了三皈依的緣故，所以今生值遇我佛，沐浴清凈教化，證得羅漢道。』 當時，阿難以及在場的大眾，聽聞佛陀所說，都遵照修行善行，敬重佛法，歡喜信受，頂戴奉行。 （三〇）散檀寧品第二十九（丹本為二十七） 一時，佛陀在舍衛國祇樹給孤獨園。當時，世尊與一千二百五十位弟子在一起。當時，國內有五百個乞丐，常常依附如來，跟隨僧眾，乞討為生。經過多年，他們內心生起厭倦，於是說道：『我們這些人，雖然蒙受僧眾的福報得以延續生命，但苦事仍然很多。』他們都這樣想：『我們現在，不如向佛陀請求出家修行。』

English version: His son then took his leave and went to where the Buddha was. He bowed at the Buddha's feet and requested to enter the path of practice. The Buddha immediately granted his request and praised him, saying, 'Welcome, Bhikkhu!' His hair and beard naturally fell off, and he instantly became a Shramana, named 'Chongxing'. The Buddha taught him the Dharma, enabling him to be free from all suffering, and he attained Arhatship right there on the seat. Ananda reported to the Buddha, 'I am not clear, World Honored One! What good deeds and roots of virtue did this Bhikkhu Chongxing cultivate in the past that he was born into this world, swallowed by a fish in the water, yet did not die?' The Buddha told Ananda, 'Listen to me! I will explain it to you. In the distant past, there was a Buddha, named Vipashyin, who gathered the assembly to preach the wonderful Dharma. At that time, there was an elder who came to the assembly. Upon hearing the Tathagata extensively explain the blessings of giving and the blessings of upholding precepts, he was filled with joy and strong faith. He then took the Three Refuges and the precept of not killing from that Buddha, and also offered one coin to that Buddha. Because of this, he has enjoyed blessings in every life, with abundant wealth and no shortages.' The Buddha told Ananda, 'Do you want to know who that elder's son was at that time? It is the current Bhikkhu Chongxing. Because he offered one coin to the Buddha at that time, he has been wealthy for ninety-one kalpas. In this life, both his parents provide for his needs. Because he upheld the precept of not killing, he was swallowed by a large fish in the water but did not die. Because he took the Three Refuges, he has now encountered me in this world, bathed in the pure teachings, and attained the path of Arhatship.' At that time, Ananda and the assembly, upon hearing what the Buddha had said, all followed the practice of good deeds, respected the Buddha's teachings, joyfully believed and accepted them, and respectfully carried them out. (30) Chapter 29 on Sandananing (Chapter 27 in the Dan version) At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, the World Honored One was with his 1,250 disciples. At that time, there were 500 beggars in the country who often relied on the Tathagata, followed the Sangha, and begged for a living. After many years, they became weary and said, 'Although we have been able to prolong our lives through the blessings of the Sangha, we still have many hardships.' They all thought, 'Now, we should ask the Buddha to allow us to leave home and practice.'

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。」共詣佛所，於是眾人，即共白佛：「如來出世，甚為難遇，我等諸人，生在下賤，蒙尊遺恩，濟活身命，既受殊養，貪得出家，不審世尊！寧可得不？」爾時世尊，告諸乞兒：「我法清凈，無有貴賤，譬如凈水，洗諸不凈，若貴若賤，若好若丑，若男若女，水之所洗，無不凈者。又復如火，所至之處，山河石壁，天地所有，無大無小，一切萬物，其被燒者，無不燋燃。又復我法，猶如虛空，男女大小，貧富貴賤，有入中者，隨意自恣。」時諸乞兒聞佛所說，普皆歡喜，信心倍隆，歸誠向佛，求索入道。世尊告曰：「善來比丘！」鬚髮自墮，法衣在身，沙門形相，於是具足。佛為說法，心開意解，即盡諸漏，成阿羅漢。於時國中，諸豪長者庶民之等，聞諸乞兒佛聽入道，皆興慢心，而作是言：「云何如來聽此乞丐下賤之人在眾僧次？我等諸人，儻修福業，請佛眾僧，供養食時，奈何令此下賤之徒，坐我牀蓆，捉我食器。」

爾時太子，名曰祇陀，施設供具，請佛及僧，遣使白佛：「唯愿世尊明受我請及比丘僧。因令白佛：『所度乞兒，作比丘者，我不請之，慎勿將來。』」佛便受請。明日食時，佛及眾僧，當應請時，告諸乞兒比丘：「吾等受請，汝不及例，今可往至郁多羅越，取自然成熟粳米，還至其家，隨意坐次自食粳米。」時諸比丘，如命即以羅漢神足，往彼世界，各各自取，滿缽還來，攝持威儀，自隨次第，乘虛而來，如雁王飛，至祇陀家，隨次而坐，各各自食

他們一同來到佛陀所在之處，然後眾人一起對佛說：『如來出世，實在是非常難得，我們這些人，生在貧賤之中，蒙受您的恩澤，得以活命，既然受到特別的養育，貪求能夠出家，不知道世尊！是否可以允許？』當時世尊告訴這些乞丐：『我的佛法清凈，沒有貴賤之分，譬如清凈的水，洗滌各種污垢，無論是高貴還是低賤，無論是好看還是醜陋，無論是男人還是女人，被水洗滌之後，沒有不乾淨的。又像火一樣，所到之處，山河石壁，天地所有，無論大小，一切萬物，被它燃燒的，沒有不燒焦的。我的佛法又像虛空一樣，男女老少，貧富貴賤，進入其中的，都可以隨意自在。』當時這些乞丐聽了佛陀所說，都非常歡喜，信心倍增，真心歸向佛陀，請求入道。世尊說：『善來比丘！』他們的鬚髮自然脫落，法衣穿在身上，沙門的形象，於是就具備了。佛陀為他們說法，他們心開意解，立刻斷盡了所有煩惱，成了阿羅漢。當時國內，那些豪門長者和平民百姓等人，聽說乞丐被佛陀允許入道，都生起了傲慢之心，並且這樣說：『為什麼如來允許這些乞丐下賤的人在僧眾之中？我們這些人，如果修福業，請佛和僧眾，供養食物的時候，怎麼能讓這些下賤之徒，坐在我們的牀蓆上，拿著我們的餐具。』 當時太子，名叫祇陀，準備了供養的器具，邀請佛陀和僧眾，派使者告訴佛陀：『希望世尊能夠接受我的邀請以及比丘僧。』因此告訴佛陀：『所度化的乞丐，成為比丘的那些人，我沒有邀請他們，請不要讓他們來。』佛陀就接受了邀請。第二天吃飯的時候，佛陀和僧眾，在應該赴宴的時候，告訴那些乞丐比丘：『我們接受了邀請，你們不在邀請之列，現在可以去郁多羅越，取自然成熟的粳米，回到他家，隨意按照次序自己吃粳米。』當時那些比丘，按照佛陀的命令，立刻用羅漢的神足，前往那個世界，各自取滿缽的粳米回來，保持威儀，按照次序，乘空而來，像雁王飛行一樣，到達祇陀家，按照次序坐下，各自吃粳米。

They went together to where the Buddha was, and then the crowd together said to the Buddha: 'It is very rare for a Tathagata to appear in the world. We, who were born into poverty, have received your grace and been able to live. Since we have received special care, we desire to leave home. We do not know, World Honored One, if it is permissible?' At that time, the World Honored One told these beggars: 'My Dharma is pure and has no distinction of noble or lowly. It is like pure water, which washes away all impurities. Whether noble or lowly, whether beautiful or ugly, whether male or female, what is washed by water is all clean. It is also like fire, which, wherever it goes, mountains, rivers, stone walls, and everything in heaven and earth, whether large or small, all things that are burned are scorched. My Dharma is also like the void, where men and women, young and old, rich and poor, noble and lowly, those who enter it can be free and at ease.' At that time, these beggars, hearing what the Buddha said, were all very happy, their faith increased, and they sincerely turned to the Buddha, seeking to enter the path. The World Honored One said: 'Welcome, Bhikkhus!' Their hair and beards naturally fell off, and the Dharma robes were on their bodies. The appearance of a Shramana was thus complete. The Buddha preached the Dharma to them, and their minds opened and understood. They immediately cut off all defilements and became Arhats. At that time, in the country, those wealthy elders and common people, etc., hearing that the beggars were allowed by the Buddha to enter the path, all became arrogant and said: 'Why does the Tathagata allow these lowly beggars to be among the Sangha? If we cultivate meritorious deeds and invite the Buddha and the Sangha to offer food, how can we allow these lowly people to sit on our beds and hold our utensils?' At that time, the prince, named Jeta, prepared offerings and invited the Buddha and the Sangha, sending a messenger to tell the Buddha: 'May the World Honored One accept my invitation and that of the Bhikkhu Sangha.' He then told the Buddha: 'Those beggars who have been converted and become Bhikkhus, I have not invited them, please do not bring them.' The Buddha then accepted the invitation. The next day, at mealtime, the Buddha and the Sangha, when it was time to go to the feast, told those beggar Bhikkhus: 'We have accepted the invitation, and you are not included. Now you can go to Uttarakuru, take the naturally ripened rice, return to his house, and freely eat the rice in order.' At that time, those Bhikkhus, according to the Buddha's command, immediately used the supernatural powers of Arhats to go to that world, each took a full bowl of rice and returned, maintaining their dignity, and in order, came through the air, like a flock of geese flying, arrived at Jeta's house, sat down in order, and each ate the rice.

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。於時太子，睹眾比丘，威儀進止，神足福德，敬心歡喜，嘆未曾有，而白佛言：「不審，世尊！此諸聖賢大德之眾，威神巍巍眾相具足，為從何方而來至此？甚可欽敬，唯愿如來！今當爲我說其徒眾本末因緣。」

佛告祇陀：「汝若欲知者，善思聽之！當爲汝說。此諸比丘，正是昨日所不請者。吾及眾僧，曏者欲來應太子請，此諸比丘，以不請故，往郁多越，取自然粳米，而自食之。」爾時祇陀，聞說是語，極懷慚愧，懊惱自嘖：「我何愚蔽，不別明闇？」又復言曰：「世尊功德，難可思議！此諸乞兒，於此國中，最為下賤，今日乃得稟受清化，最蒙洪潤，既受現世安樂身福，復獲永世無為之樂。如來今日，所以出世，但為此輩，更不存余。又復，世尊！不審此徒，往古世時，種何善行，修何功德，今值世尊特蒙殊潤？復造何咎，從生已來，乞丐自活，困苦乃爾？世尊慈愍！幸見開示。」

佛告之曰：「若欲知者，宜善聽之！吾當為汝具足解說如是本末，諾當善聽！」爾時世尊！便告祇陀：「過去久遠，無量無數不可思議阿僧祇劫，此閻浮提，有一大國，名波羅奈。國有一山，名曰利師(晉言仙山)，古昔諸佛，多住其中；若無佛時，有辟支佛，依其住止；假使復無辟支佛時，有諸五通學仙之徒，復依止住，終無空廢。爾時山中有辟支佛二千餘人，恒止其中。於時彼國，有火星現，是其惡災。此星已現，十二年中，國當乾旱無有天雨，不得種植，國必破矣

於是太子看到眾比丘威儀莊重，舉止合度，具有神通和福德，心中敬佩歡喜，讚歎從未見過，便對佛說：『世尊，請問這些聖賢大德之眾，威嚴神聖，相貌莊嚴，是從何方來到這裡的？實在令人欽佩敬仰。希望如來能為我講述他們的來歷和因緣。』 佛告訴祇陀：『你如果想知道，就仔細聽著！我將為你講述。這些比丘，正是昨天沒有被邀請的那些。我和眾僧，先前本想來應太子的邀請，這些比丘因為沒有被邀請，就去了郁多越，取了天然的粳米，自己吃了。』當時祇陀聽了這話，非常慚愧，懊惱地自責：『我真是愚昧無知，不辨明暗！』又說：『世尊的功德，真是難以思議！這些乞丐，在這個國家裡，最為貧賤，今天竟然能夠接受佛的教化，得到最大的恩澤，既享受現世的安樂和福報，又獲得永世無為的快樂。如來今天之所以出世，只是爲了他們，不再有其他目的。』又說：『世尊，請問這些比丘，在過去世時，種了什麼善行，修了什麼功德，今生才能遇到世尊，得到如此特殊的恩澤？又造了什麼罪過，從出生以來，就以乞討為生，如此困苦？世尊慈悲，希望您能開示。』 佛告訴他：『如果想知道，就應該仔細聽著！我將為你詳細解說這些本末因緣，你應當好好聽！』這時，世尊便告訴祇陀：『在過去久遠，無量無數不可思議阿僧祇劫之前，這個閻浮提，有一個大國，名叫波羅奈。國中有一座山，名叫利師（晉語稱仙山），古代的諸佛，大多住在這裡；如果沒有佛的時候，就有辟支佛，依止在這裡；即使沒有辟支佛的時候，也有修習五神通的仙人，依止在這裡，從來沒有空閑的時候。當時山中有兩千多位辟支佛，常住其中。那時，那個國家出現了火星，這是不祥的災難。這顆星出現后，十二年中，國家將乾旱無雨，無法種植，國家必定會滅亡。』

Then the Crown Prince, seeing the assembly of monks with dignified deportment, proper conduct, spiritual powers, and blessings, felt reverence and joy in his heart, and exclaimed in admiration, 『I have never seen such a thing before!』 He then said to the Buddha, 『Venerable One, I wonder, from where have these virtuous and wise great beings come? Their majestic presence and perfect features are truly admirable and worthy of respect. I beseech the Tathagata to tell me the origin and causes of this assembly.』 The Buddha said to Gītā, 『If you wish to know, listen carefully! I will tell you. These monks are the very ones who were not invited yesterday. When I and the assembly of monks were about to come in response to the Crown Prince』s invitation, these monks, because they were not invited, went to Uttarakuru and took natural wild rice to eat.』 At that time, Gītā, upon hearing these words, felt extremely ashamed and remorseful, blaming himself, 『How foolish and ignorant I am, unable to distinguish between light and darkness!』 He then said, 『The merits of the Venerable One are truly inconceivable! These beggars, the most destitute in this country, today are able to receive the Buddha』s teachings and obtain the greatest grace, enjoying both present happiness and blessings, and also attaining the eternal bliss of non-action. The Tathagata』s appearance in the world today is solely for their sake, and for no other purpose.』 He further said, 『Venerable One, I wonder, what good deeds did these monks plant in past lives, and what merits did they cultivate, that they are able to encounter the Venerable One in this life and receive such special grace? And what offenses did they commit that they have been living as beggars since birth, enduring such hardship? Venerable One, out of compassion, please enlighten me.』 The Buddha said to him, 『If you wish to know, you should listen carefully! I will explain to you in detail the origin and causes of these matters. You should listen well!』 Then, the Venerable One said to Gītā, 『In the distant past, countless immeasurable and inconceivable asamkhya kalpas ago, in this Jambudvipa, there was a great country called Varanasi. In that country, there was a mountain called Rishi (in Jin language, it is called Immortal Mountain), where many Buddhas of ancient times resided. When there were no Buddhas, Pratyekabuddhas would reside there. Even when there were no Pratyekabuddhas, there were practitioners of the five supernatural powers who would reside there, and it was never empty. At that time, there were more than two thousand Pratyekabuddhas residing on that mountain. Then, a fire star appeared in that country, which was an ominous sign of disaster. After this star appeared, for twelve years, the country would experience drought without rain, making it impossible to plant crops, and the country would surely perish.』

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。是時國內，有一長者，名散陀寧，其家巨富，財谷無量，恒設供具，給諸道士。時千快士，往至其家，求索供養，而作是言：『我等諸人，住在彼山，值國枯旱，乞食叵得，長者若能供我食者，當住於此；若不見與，當至余方。』長者於時，即問藏監：『今我藏中，所有穀米，足供此諸大士食不？吾欲請之。』藏監對曰：『唯愿時請，所有穀食，饒多足供。』長者即請千辟支佛，飯食供養。彼殘千人，復詣其家，亦求供養。長者復問其藏監曰：『卿所典藏，穀食多少？更有千人，亦欲設供，足能辦不？』其藏監言：『所典穀食，想必足矣，若欲設供，宜可時請。』於時長者，即便請之。差五百使人，供設飯食。時諸使人，執作食具，經積年歲，厭心便生，並作是說：『我等諸人，所以辛苦，皆由此諸乞兒之等。』爾時長者，恒令一人知白時到。時此使人，養一狗子，若往白時，狗子逐往，日日如是。爾時使人，卒值一日忘不往白，狗子時到，獨往常處，向諸大士，高聲而吠。諸辟支佛，聞其狗吠，即知來請，便至其家，如法受食。因白長者：『天今當雨，宜可種殖。』長者如言，即令諸作人赍持作器，勤力耕種，大麥小麥，一切食谷，悉皆種之。經數時間，所種之物，盡變為瓠。長者見已，怪而問之。諸大士曰：『此事無苦，但勤加功，隨時溉灌。』如言勤灌，其後成熟，諸瓠皆大，加復繁盛。即劈看之，隨所種物，成治凈好，麥滿其中

當時國內，有一位年長的賢者，名叫散陀寧，他家非常富有，擁有無數的財富和糧食，經常準備供品，供給各位道士。當時有一千位修行者來到他家，請求供養，並說道：『我們這些人，住在山裡，正值國家乾旱，難以乞討到食物，長者如果能供給我們食物，我們就住在這裡；如果不給，我們就去其他地方。』長者當時就問管倉庫的人：『現在我倉庫里，所有的穀米，足夠供給這些修行者吃嗎？我想請他們吃飯。』管倉庫的人回答說：『請您隨時邀請，所有的穀物糧食，非常充足，足夠供給。』長者就邀請了一千位辟支佛，供養飯食。那剩下的千人，又來到他家，也請求供養。長者又問他的管倉庫的人說：『你所管理的倉庫，穀物糧食有多少？還有一千人，也想設供，足夠辦嗎？』管倉庫的人說：『所管理的穀物糧食，想必是足夠的，如果想設供，可以隨時邀請。』當時長者，就邀請了他們。派遣五百個人，準備飯食。當時這些使喚的人，拿著做飯的工具，經過多年，厭煩的心就產生了，並且說道：『我們這些人，之所以這麼辛苦，都是因為這些乞丐之流。』當時長者，總是讓一個人去通知吃飯的時間到了。當時這個使喚的人，養了一條小狗，如果去通知時間到了，小狗就跟著去，每天都這樣。當時使喚的人，突然有一天忘記去通知了，小狗時間到了，自己去了老地方，對著各位修行者，大聲吠叫。各位辟支佛，聽到狗叫，就知道是來請吃飯的，就來到他家，如法地接受食物。於是告訴長者：『天馬上要下雨了，應該可以種植了。』長者按照他們說的，就讓各位工人拿著工具，努力耕種，大麥小麥，一切糧食，都種上了。經過一段時間，所種的東西，都變成了葫蘆。長者看到后，感到奇怪就問他們。各位修行者說：『這件事沒什麼難的，只要勤加努力，隨時澆灌。』按照他們說的勤奮澆灌，之後成熟了，這些葫蘆都很大，而且非常茂盛。就劈開看看，隨著所種的東西，都變得乾淨整潔，麥子都充滿了其中。 當時國內，有一位年長的賢者，名叫散陀寧，他家非常富有，擁有無數的財富和糧食，經常準備供品，供給各位道士。當時有一千位修行者來到他家，請求供養，並說道：『我們這些人，住在山裡，正值國家乾旱，難以乞討到食物，長者如果能供給我們食物，我們就住在這裡；如果不給，我們就去其他地方。』長者當時就問管倉庫的人：『現在我倉庫里，所有的穀米，足夠供給這些修行者吃嗎？我想請他們吃飯。』管倉庫的人回答說：『請您隨時邀請，所有的穀物糧食，非常充足，足夠供給。』長者就邀請了一千位辟支佛，供養飯食。那剩下的千人，又來到他家，也請求供養。長者又問他的管倉庫的人說：『你所管理的倉庫，穀物糧食有多少？還有一千人，也想設供，足夠辦嗎？』管倉庫的人說：『所管理的穀物糧食，想必是足夠的，如果想設供，可以隨時邀請。』當時長者，就邀請了他們。派遣五百個人，準備飯食。當時這些使喚的人，拿著做飯的工具，經過多年，厭煩的心就產生了，並且說道：『我們這些人，之所以這麼辛苦，都是因為這些乞丐之流。』當時長者，總是讓一個人去通知吃飯的時間到了。當時這個使喚的人，養了一條小狗，如果去通知時間到了，小狗就跟著去，每天都這樣。當時使喚的人，突然有一天忘記去通知了，小狗時間到了，自己去了老地方，對著各位修行者，大聲吠叫。各位辟支佛，聽到狗叫，就知道是來請吃飯的，就來到他家，如法地接受食物。於是告訴長者：『天馬上要下雨了，應該可以種植了。』長者按照他們說的，就讓各位工人拿著工具，努力耕種，大麥小麥，一切糧食，都種上了。經過一段時間，所種的東西，都變成了葫蘆。長者看到后，感到奇怪就問他們。各位修行者說：『這件事沒什麼難的，只要勤加努力，隨時澆灌。』按照他們說的勤奮澆灌，之後成熟了，這些葫蘆都很大，而且非常茂盛。就劈開看看，隨著所種的東西，都變得乾淨整潔，麥子都充滿了其中。

At that time, within the country, there was an elder named Sandaning, whose family was immensely wealthy, possessing boundless riches and grains. He constantly prepared offerings to provide for various ascetics. At that time, a thousand practitioners came to his home, seeking alms, and said: 'We, who dwell in the mountains, are facing a national drought, making it difficult to beg for food. If the elder can provide us with food, we will stay here; if not, we will go elsewhere.' The elder then asked his storehouse manager: 'Is there enough grain in my storehouse to feed these practitioners? I wish to invite them for a meal.' The storehouse manager replied: 'Please invite them at any time; there is plenty of grain, enough to provide.' The elder then invited a thousand Pratyekabuddhas, offering them food. The remaining thousand people also came to his home, seeking alms. The elder again asked his storehouse manager: 'How much grain is in your charge? Another thousand people also wish to be provided for; is there enough?' The storehouse manager said: 'The grain in my charge should be sufficient. If you wish to provide, you may invite them at any time.' At that time, the elder invited them. He sent five hundred people to prepare the food. These servants, holding the cooking utensils, after many years, became weary and said: 'We suffer so much because of these beggars.' At that time, the elder always had one person announce when it was time to eat. This servant had a puppy, and whenever he went to announce the time, the puppy would follow, day after day. One day, the servant forgot to announce the time. When the time came, the puppy went to the usual place by itself and barked loudly at the practitioners. The Pratyekabuddhas, hearing the dog's bark, knew they were being invited for a meal, and went to his home, receiving food as was proper. They then told the elder: 'It will rain soon; it is suitable to plant.' The elder followed their advice, and had the workers take their tools and diligently cultivate, planting barley, wheat, and all kinds of grains. After some time, everything they had planted turned into gourds. The elder, seeing this, was puzzled and asked them. The practitioners said: 'This is not difficult; just work hard and water them regularly.' Following their advice, they watered diligently, and later, the gourds matured, becoming large and abundant. They cut them open and found that, according to what they had planted, they were clean and well-prepared, filled with wheat. At that time, within the country, there was an elder named Sandaning, whose family was immensely wealthy, possessing boundless riches and grains. He constantly prepared offerings to provide for various ascetics. At that time, a thousand practitioners came to his home, seeking alms, and said: 'We, who dwell in the mountains, are facing a national drought, making it difficult to beg for food. If the elder can provide us with food, we will stay here; if not, we will go elsewhere.' The elder then asked his storehouse manager: 'Is there enough grain in my storehouse to feed these practitioners? I wish to invite them for a meal.' The storehouse manager replied: 'Please invite them at any time; there is plenty of grain, enough to provide.' The elder then invited a thousand Pratyekabuddhas, offering them food. The remaining thousand people also came to his home, seeking alms. The elder again asked his storehouse manager: 'How much grain is in your charge? Another thousand people also wish to be provided for; is there enough?' The storehouse manager said: 'The grain in my charge should be sufficient. If you wish to provide, you may invite them at any time.' At that time, the elder invited them. He sent five hundred people to prepare the food. These servants, holding the cooking utensils, after many years, became weary and said: 'We suffer so much because of these beggars.' At that time, the elder always had one person announce when it was time to eat. This servant had a puppy, and whenever he went to announce the time, the puppy would follow, day after day. One day, the servant forgot to announce the time. When the time came, the puppy went to the usual place by itself and barked loudly at the practitioners. The Pratyekabuddhas, hearing the dog's bark, knew they were being invited for a meal, and went to his home, receiving food as was proper. They then told the elder: 'It will rain soon; it is suitable to plant.' The elder followed their advice, and had the workers take their tools and diligently cultivate, planting barley, wheat, and all kinds of grains. After some time, everything they had planted turned into gourds. The elder, seeing this, was puzzled and asked them. The practitioners said: 'This is not difficult; just work hard and water them regularly.' Following their advice, they watered diligently, and later, the gourds matured, becoming large and abundant. They cut them open and found that, according to what they had planted, they were clean and well-prepared, filled with wheat.

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。長者歡喜，閤家藏積，其家滿溢，復分親族，合國一切，咸蒙恩澤。是時五百作食之人念言：『斯之所獲果實之報，將由斯等大士之恩。我等云何惡言向彼？』即往其所，請求改悔。大士聽之，悔過已竟，復立誓言：『愿使我等於將來世，遭值賢聖，蒙得解脫。』由此之故，五百世中，常作乞兒；因其改悔復立誓故，今遭我世，蒙得過度。太子當知！爾時大富散檀寧者，豈異人乎？我身是也。時藏臣者，今須達是也。日日往白時到人者，優填王是。時狗子者，由其吠故，世世好音，美音長者是也。爾時五百作食之人，今此五百阿羅漢是也。」

爾時祇陀，及眾會者，睹其神變，感佛功德，克心精勤，有得初果及第四果者，復有專修快士行者，復有興心求佛道者，各各精勤，求遂本心，歡喜踴躍，頂戴奉行。

◎賢愚經卷第五

賢愚經卷第六

（三一）◎月光王頭施品第三十(丹本此品卻在五卷為二十八)

一時佛在毗舍離菴羅樹園中。爾時世尊，告賢者阿難：「其得四神足者，能住壽一劫，吾四神足極能善修，如來今者當壽幾許？」如是至三：

於時阿難為魔所迷，聞世尊教，默然不對。又告阿難：「汝可起去靜處思惟。」賢者阿難，從坐而起，往至林中。阿難去後，時魔波旬來至佛所，白佛言：「世尊處世教化已久，度人周訖，蒙脫生死，數如恒沙，時年又老，可入涅槃

{ "translations": [ "長者非常高興，全家都把食物儲存起來，家裡堆得滿滿的，又分給親戚，全國上下都蒙受恩惠。當時五百個做飯的人心想：『我們所獲得的這些果實，都是因為這些大士的恩德。我們怎麼能惡語相向呢？』他們立刻去到大士那裡，請求懺悔。大士接受了他們的懺悔，懺悔完畢后，他們又立下誓言：『愿我們在未來世，能夠遇到賢聖，得到解脫。』因為這個緣故，他們五百世都做乞丐；因為他們懺悔並立下誓言，所以今生遇到我，得以度脫。太子應當知道！當時的大富豪散檀寧，難道是別人嗎？就是我的前身啊。當時的藏臣，就是現在的須達。每天去報告時間到的人，就是優填王。當時的狗，因為它的吠叫，世世都有好聲音，就是美音長者。當時五百個做飯的人，就是現在的這五百阿羅漢。」 , "當時祇陀和在場的大眾，看到佛的神通變化，感念佛的功德，都專心精進修行，有的證得了初果和第四果，有的專修快士行，有的發心求佛道，各自精進修行，以求實現自己的本願，歡喜踴躍，頂戴奉行。", "◎賢愚經卷第五", "賢愚經卷第六", "（三一）◎月光王頭施品第三十(丹本此品卻在五卷為二十八)", "一時，佛在毗舍離菴羅樹園中。當時，世尊告訴賢者阿難：『如果有人修得四神足，就能住世一劫。我的四神足已經修得非常圓滿，如來現在應當住世多久呢？』這樣問了三次：", "當時，阿難被魔所迷惑，聽到世尊的教誨，默然不語。佛又告訴阿難：『你可以起身去安靜的地方思考。』賢者阿難從座位上起身，前往樹林中。阿難離開后，魔王波旬來到佛的面前，對佛說：『世尊在世教化已經很久了，度化眾生已經圓滿，脫離生死的眾生，數量如恒河沙數，現在您年事已高，可以入涅槃了。』" ], "english_translations": [ "The elder was very happy, and the whole family stored the food, filling the house to overflowing. They then distributed it to relatives, and the whole country benefited from their kindness. At that time, the five hundred cooks thought, 'The fruits we have obtained are due to the kindness of these great beings. How could we have spoken ill of them?' They immediately went to the great beings and asked for repentance. The great beings accepted their repentance, and after they had repented, they made a vow: 'May we in future lives encounter the wise and holy, and attain liberation.' Because of this, they were beggars for five hundred lifetimes; because they repented and made a vow, they now encounter me and are able to be liberated. Prince, you should know! The wealthy man, Sandan Ning, at that time, was not someone else, but my past self. The minister of the treasury at that time is now Sudatta. The one who reported the time every day was King Udayana. The dog at that time, because of its barking, has had a beautiful voice in every life, and is now the elder with the beautiful voice. The five hundred cooks at that time are now these five hundred Arhats.'", "At that time, Jeta and the assembly, witnessing the Buddha's miraculous transformations, were moved by the Buddha's merits and virtues. They focused their minds on diligent practice. Some attained the first fruit and the fourth fruit, some devoted themselves to the practice of the quick path, and some aspired to seek the path of Buddhahood. Each diligently practiced to fulfill their original vows, rejoicing and respectfully accepting the teachings.", "◎The Sutra of the Wise and the Foolish, Volume 5", "The Sutra of the Wise and the Foolish, Volume 6", "(31) ◎Chapter 30: King Moonlight's Offering of His Head (In the Dan version, this chapter is in Volume 5 as Chapter 28)", "At one time, the Buddha was in the Anra tree garden in Vaishali. At that time, the World Honored One said to the Venerable Ananda, 'Those who have attained the four supernatural powers can live for a kalpa. My four supernatural powers have been cultivated to perfection. How long should the Tathagata live now?' He asked this three times:", "At that time, Ananda was deluded by Mara. Hearing the Buddha's teachings, he remained silent. The Buddha then said to Ananda, 'You may rise and go to a quiet place to contemplate.' The Venerable Ananda rose from his seat and went to the forest. After Ananda left, Mara Papiyan came to the Buddha and said to the Buddha, 'World Honored One, you have been teaching for a long time, and the number of beings you have liberated from birth and death is as numerous as the sands of the Ganges. Now you are old, you may enter Nirvana.'" ] }

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。」於時世尊，取地少土著于爪上，而告魔言：「地土為多，爪上多耶？」魔答佛言：「地土極多，非爪上土。」佛又告言：「所度眾生，如爪上土，余殘未度，如大地土。」又告魔言：「卻後三月，當般涅槃。」於時波旬，聞說是已歡喜而去。爾時阿難，于林中坐，忽然眠睡，夢見大樹普覆虛空，枝葉蓊鬱，花果茂盛，一切群萌，靡不蒙賴，其樹功德種種奇妙，不可稱數。旋風卒起，吹激其樹，枝葉壞碎猶如微塵，滅于力士所住之地，一切群生，莫不悲悼。阿難驚覺，怖不自寧，又自思惟：「所夢樹者，殊妙難量，一切天下咸賴其恩，何緣遇風碎壞如是？而今世尊，覆育一切猶如大樹，將無世尊欲般涅槃？」作是念已，甚用戰懼，來至佛所，為佛作禮，而白佛言：「我向所夢如斯之事，將無世尊欲般涅槃？」佛告阿難：「如汝所言，吾后三月，當般涅槃。我向問汝：『若有得四神足者能住壽一劫，吾四神足極能善修，如來今日能壽幾何？』如是滿三而汝不對。汝去之後，魔來勸我當取涅槃，吾已許之。」阿難聞此悲慟迷荒，悶惱惘塞不能自持，其諸弟子，展轉相語，各懷悲悼來至佛所。爾時世尊，告于阿難及諸弟子：「一切無常，誰得常存？我為汝等，應作已作，應說已說，汝等但當勤精修集，何為憂戚？無補無行。」

時舍利弗聞於世尊當般涅槃，深懷嘆感，因而說曰：「如來涅槃，一何疾耶？世間眼滅，永失恃怙。」又白佛言：「我今不忍見於世尊而取滅度，今欲在前而入涅槃

現代漢語譯本：當時，世尊拿起少許泥土放在指甲上，告訴魔王說：『是地上的泥土多，還是我指甲上的泥土多呢？』魔王回答佛說：『地上的泥土極多，不是指甲上的泥土可比。』佛又說：『所度化的眾生，就像我指甲上的泥土一樣少，其餘沒有度化的，就像大地上的泥土一樣多。』又告訴魔王說：『三個月后，我將入涅槃。』當時波旬聽了這話，歡喜地離開了。那時，阿難在樹林中坐著，忽然睡著了，夢見一棵大樹覆蓋了整個天空，枝葉茂盛，花果繁多，一切眾生都依靠它，這棵樹的功德種種奇妙，不可計數。突然颳起一陣旋風，吹打著這棵樹，枝葉破碎得像微塵一樣，消失在力士所住的地方，一切眾生，沒有不悲傷哀悼的。阿難驚醒，恐懼不安，又自己思量：『夢中的那棵樹，非常奇妙難以衡量，天下一切都依賴它的恩惠，為什麼會遇到風而破碎成這樣呢？現在世尊，庇護一切就像大樹一樣，難道世尊要入涅槃了嗎？』這樣想著，非常害怕，來到佛的住所，向佛行禮，對佛說：『我剛才做的夢是這樣的，難道世尊要入涅槃了嗎？』佛告訴阿難：『正如你所說，我三個月后，將入涅槃。我曾問你：『如果有修得四神足的人，能夠住世一劫，我的四神足已經修得很好，如來今天能活多久？』這樣問了三次，你都沒有回答。你走後，魔王來勸我應當入涅槃，我已經答應了他。』阿難聽了這話，悲痛迷亂，悶悶不樂，惘然不知所措，不能自持，其他的弟子，互相轉告，各自懷著悲傷哀悼的心情來到佛的住所。當時世尊，告訴阿難和眾弟子：『一切都是無常的，誰能永遠存在呢？我為你們，應該做的已經做了，應該說的已經說了，你們只要勤奮精進地修行，為什麼還要憂愁悲傷呢？這對於修行沒有任何幫助。』 當時舍利弗聽到世尊將要入涅槃，深感嘆息，於是說道：『如來入涅槃，怎麼這麼快啊？世間的眼睛熄滅了，永遠失去了依靠。』又對佛說：『我現在不忍心看到世尊入滅，現在想在世尊之前入涅槃。』

English version: At that time, the World Honored One took a little soil and placed it on his fingernail, and said to the demon king: 'Is the soil on the ground more, or the soil on my fingernail more?' The demon king replied to the Buddha: 'The soil on the ground is extremely much, not comparable to the soil on the fingernail.' The Buddha then said: 'The sentient beings that have been liberated are as few as the soil on my fingernail, and the rest that have not been liberated are as many as the soil on the earth.' He also told the demon king: 'After three months, I will enter Nirvana.' At that time, Mara, upon hearing this, happily departed. At that time, Ananda was sitting in the forest, and suddenly fell asleep, dreaming of a large tree covering the entire sky, with lush branches and leaves, abundant flowers and fruits, and all living beings relied on it. The merits of this tree were all kinds of wonderful and countless. Suddenly, a whirlwind arose, blowing and striking the tree, the branches and leaves were broken like dust, disappearing in the place where the strong man lived, and all living beings were saddened and mourned. Ananda woke up in shock, feeling frightened and uneasy, and thought to himself: 'The tree in the dream was extremely wonderful and immeasurable, and all under heaven relied on its grace, why did it encounter wind and break into such a state? Now the World Honored One, sheltering all like a great tree, is it possible that the World Honored One is about to enter Nirvana?' Thinking this, he was very afraid, and came to the Buddha's residence, bowed to the Buddha, and said to the Buddha: 'The dream I just had was like this, is it possible that the World Honored One is about to enter Nirvana?' The Buddha told Ananda: 'As you said, after three months, I will enter Nirvana. I once asked you: 'If there is someone who has attained the four supernatural powers, they can live for a kalpa, my four supernatural powers have been well cultivated, how long can the Tathagata live today?' I asked this three times, and you did not answer. After you left, the demon king came to persuade me to enter Nirvana, and I have already agreed to him.' Upon hearing this, Ananda was grief-stricken and confused, feeling depressed and at a loss, unable to control himself. The other disciples, telling each other, came to the Buddha's residence with sadness and mourning. At that time, the World Honored One told Ananda and all the disciples: 'Everything is impermanent, who can exist forever? For you, what should be done has been done, what should be said has been said, you should only diligently cultivate and practice, why be worried and sad? This does not help with cultivation.' At that time, Shariputra, upon hearing that the World Honored One was about to enter Nirvana, deeply sighed and said: 'How quickly the Tathagata enters Nirvana! The eyes of the world are extinguished, and they have lost their reliance forever.' He also said to the Buddha: 'I cannot bear to see the World Honored One enter extinction, and now I wish to enter Nirvana before the World Honored One.'

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。唯愿世尊！當見聽許。」如是至三。世尊告曰：「宜知是時，一切賢聖，皆常寂滅。」時舍利弗，得佛可已，即整衣服長跪膝行，繞佛百匝，來至佛前，以若干偈，讚歎佛已，捉佛兩足敬戴頂上，如是滿三，合掌侍佛，因而言曰：「我今最後，見於世尊。」叉手肅敬卻行而去。將沙彌均提，詣羅閱祇，至本生地。到已即敕沙彌均提：「汝往入城，及至聚落，告國王大臣舊故知識諸檀越輩，來共取別。」爾時均提禮師足已，遍行宣告：「我和上舍利弗，今來在此，欲般涅槃，諸欲見者宜可時往。」爾時阿阇世王，及國豪賢檀越四輩，聞均提語，皆懷慘悼異口同音，而說是言：「尊者舍利弗！法之大將，眾生之類之所親仰。今般涅槃，一何疾哉？」各自馳奔，來至其所，前為作禮，問訊已竟，各共白言：「承聞尊者，欲捨身命至於涅槃，我曹等類，失於恃怙。」時舍利弗，告眾人言：「一切無常，生者皆終，三界皆苦，誰得安者？汝等宿慶，生值佛世，經法難聞，人身難得，念勤福業，求度生死。」如是種種，若干方便，廣為諸人，隨病投藥。爾時眾會，聞其所說，有得初果乃至三果，或有出家成阿羅漢者，復有誓心求佛道者，聞說法已，作禮而去。

時舍利弗，于其後夜，正身正意，繫心在前入于初禪，從初禪起入第二禪，從第二禪起，入第三禪，從第三禪起，入第四禪

『唯愿世尊！當見聽許。』如此請求了三次。世尊告訴他：『應當知道時機已到，一切賢聖，都常處於寂滅狀態。』當時，舍利弗得到佛的允許后，立即整理好衣服，長跪膝行，繞佛一百圈，來到佛前，用若干偈頌讚嘆佛后，捧起佛的雙足，恭敬地放在頭頂上，如此三次，合掌侍立在佛旁，然後說道：『我今天最後一次見到世尊。』他雙手合十，恭敬地後退著離開。他帶著沙彌均提，前往羅閱祇，回到自己的出生地。到達后，他立即命令沙彌均提：『你進城，到各個村落，告訴國王、大臣、舊識、施主們，讓他們來與我告別。』當時，均提禮拜了師父的腳后，到處宣告：『我的和尚舍利弗，現在在這裡，想要進入涅槃，想要見他的人應該及時前往。』當時，阿阇世王和國中的豪門賢達、施主四眾，聽到均提的話，都感到悲痛，異口同聲地說：『尊者舍利弗！是佛法的大將，是眾生所親近仰慕的人。現在要進入涅槃，怎麼這麼快啊？』他們各自奔跑，來到舍利弗所在的地方，上前行禮，問候完畢后，一起說道：『聽說尊者您要捨棄生命進入涅槃，我們這些人，失去了依靠。』當時，舍利弗告訴眾人：『一切都是無常的，有生必有死，三界都是痛苦的，誰能安穩呢？你們宿世有福，生在佛陀住世的時代，佛法難聞，人身難得，要勤修福業，求得脫離生死。』他用各種各樣的方法，根據每個人的情況，給予開導。當時，在場的人，聽了他的說法，有的證得初果，乃至三果，有的出家成為阿羅漢，還有的發誓要追求佛道，聽完說法后，行禮告退。 當時，舍利弗在後半夜，端正身心，集中意念，進入初禪，從初禪起身進入二禪，從二禪起身，進入三禪，從三禪起身，進入四禪。

'May the World-Honored One! Please grant me permission to be seen and heard.' He requested this three times. The World-Honored One told him, 'You should know that the time is right. All the sages are always in a state of tranquil extinction.' At that time, Shariputra, having received the Buddha's permission, immediately adjusted his robes, knelt down, and crawled around the Buddha one hundred times. He came before the Buddha, praised him with several verses, then took the Buddha's two feet, respectfully placed them on his head, and did this three times. He stood with his palms together, attending to the Buddha, and then said, 'Today is the last time I see the World-Honored One.' He clasped his hands respectfully and retreated. He took the novice Cundi and went to Rajagriha, returning to his birthplace. Upon arriving, he immediately ordered the novice Cundi, 'Go into the city and to the villages, and tell the king, ministers, old acquaintances, and benefactors to come and bid me farewell.' At that time, Cundi bowed at his teacher's feet and went everywhere announcing, 'My preceptor Shariputra is here now, wishing to enter Nirvana. Those who wish to see him should go there promptly.' At that time, King Ajatashatru and the noble and virtuous benefactors of the country, upon hearing Cundi's words, all felt grief and said in unison, 'Venerable Shariputra! The great general of the Dharma, the one whom all beings revere and rely on. Now he is entering Nirvana, how quickly it is!' They each rushed to the place where Shariputra was, bowed before him, and after inquiring about his well-being, they said together, 'We have heard that the Venerable One wishes to give up his life and enter Nirvana. We, like others, have lost our support.' At that time, Shariputra told the crowd, 'All things are impermanent, those who are born must die, the three realms are all suffering, who can be at peace? You have been fortunate in your past lives to be born in the time of the Buddha, the Dharma is difficult to hear, and the human body is difficult to obtain. You must diligently cultivate meritorious deeds and seek to escape from birth and death.' He used various methods, according to each person's situation, to guide them. At that time, those present, upon hearing his teachings, some attained the first fruit, up to the third fruit, some left home and became Arhats, and others vowed to seek the path of Buddhahood. After hearing the teachings, they bowed and departed. At that time, Shariputra, in the latter part of the night, straightened his body and mind, focused his thoughts, and entered the first dhyana. From the first dhyana, he arose and entered the second dhyana. From the second dhyana, he arose and entered the third dhyana. From the third dhyana, he arose and entered the fourth dhyana.

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。從第四禪起，入空處定，從空處起，入于識處，從識處起，入不用處，從不用處起，入非有想非無想處，從非有想非無想處起，入滅盡定，從滅盡定起，而般涅槃。時天帝釋，知舍利弗已取滅度，與多天眾百千眷屬，各赍花香供養之具來至其所，側塞虛空，咸各悲叫，淚如盛雨，普散諸花，積至於膝，復各言曰：「尊者智慧，深若巨海，捷辯應機，音若涌泉，戒定慧具法大將軍，當逐如來廣轉法輪，其取涅槃，何其速哉？」城聚內外，聞舍利弗已取滅度，悉赍酥油香花供具，馳走悉集，悲哀痛戀不能自勝，各持香花，而用供養。時天帝釋，敕毗首羯磨，合集眾寶，莊嚴高車，安舍利弗在高車上，諸天龍鬼、國王臣民，侍送號啕，至平博地。時天帝釋，敕諸夜叉：「往大海邊，取牛頭栴檀。」夜叉受教，尋取來還，積為大𧂐，安身在上，酥油以灌，放火耶旬，作禮供養，各自還去。

火滅之後，沙彌均提，收師舍利，盛著缽中，攝其三衣，擔至佛所，為佛作禮，長跪白佛：「我和上舍利弗，已般涅槃，此是舍利此是衣缽。」時賢者阿難，聞說是語，悲悼憒悶，益增感切，而白佛言：「今此尊者，法大將軍，已取涅槃，我何憑怙？」佛告之曰：「此舍利弗，雖覆滅度，其戒定慧解脫解脫知見，如是法身，亦不滅也。又舍利弗！不但今日，不忍見我取般涅槃，而先滅度；過去世時，亦不堪忍見於我死，而先我前死。」賢者阿難，合掌白佛：「不審，世尊！往昔先前取死，其事云何？愿為解說

現代漢語譯本：從第四禪開始，進入空無邊處定，從空無邊處定起身，進入識無邊處定，從識無邊處定起身，進入無所有處定，從無所有處定起身，進入非想非非想處定，從非想非非想處定起身，進入滅盡定，從滅盡定起身，然後般涅槃。當時天帝釋知道舍利弗已經入滅，就與眾多天眾百千眷屬，各自拿著花香供養的物品來到他所在的地方，擠滿了天空，都各自悲傷哭叫，眼淚像傾盆大雨，紛紛散落鮮花，堆積到膝蓋那麼高，又各自說道：『尊者智慧，深如大海，辯才敏捷，應機而發，聲音如涌泉，戒定慧具足，是佛法的大將軍，應當跟隨如來廣泛轉動法輪，他卻入涅槃，怎麼這麼快啊？』城裡城外的人們，聽說舍利弗已經入滅，都拿著酥油香花供養的物品，奔跑著聚集過來，悲哀痛惜，不能自已，各自拿著香花，用來供養。當時天帝釋，命令毗首羯磨，收集各種珍寶，裝飾高大的車子，把舍利弗安放在高車上，諸天龍鬼、國王臣民，侍奉送行，號啕大哭，直到平坦的空地。當時天帝釋，命令各位夜叉：『到大海邊，取牛頭栴檀。』夜叉接受命令，立刻取來，堆積成大柴堆，把舍利弗的身體安放在上面，用酥油澆灌，點火焚燒，作禮供養，各自離去。 火滅之後，沙彌均提，收拾老師的舍利，盛放在缽中，拿著他的三件袈裟，挑著擔子來到佛陀那裡，向佛陀行禮，長跪稟告佛陀：『我的和尚舍利弗，已經般涅槃，這是他的舍利，這是他的衣缽。』當時賢者阿難，聽到這話，悲傷哀悼，心煩意亂，更加感到悲切，就對佛陀說：『現在這位尊者，佛法的大將軍，已經入涅槃，我依靠誰呢？』佛陀告訴他說：『這位舍利弗，雖然已經滅度，他的戒定慧解脫解脫知見，這樣的法身，也不會滅亡。而且舍利弗！不只是今天，不忍心看到我入般涅槃，而先滅度；過去世的時候，也不堪忍心看到我死，而先我而死。』賢者阿難，合掌對佛陀說：『不知道，世尊！往昔先前去世，是怎麼回事？希望您能為我解說。』

English version: From the fourth dhyana, he entered the sphere of infinite space, and rising from the sphere of infinite space, he entered the sphere of infinite consciousness, and rising from the sphere of infinite consciousness, he entered the sphere of nothingness, and rising from the sphere of nothingness, he entered the sphere of neither perception nor non-perception, and rising from the sphere of neither perception nor non-perception, he entered the cessation of perception and feeling, and rising from the cessation of perception and feeling, he then attained parinirvana. At that time, Sakra, the king of the gods, knowing that Sariputra had attained nirvana, came with many gods, hundreds of thousands of attendants, each carrying flowers and incense for offerings, filling the sky, all weeping and wailing, tears like heavy rain, scattering flowers everywhere, piled up to their knees, and each said: 'The Venerable's wisdom is as deep as the great ocean, his eloquence is quick and responsive, his voice is like a gushing spring, he is complete in precepts, concentration, and wisdom, a great general of the Dharma, who should follow the Tathagata to widely turn the wheel of Dharma, yet he has attained nirvana, how quickly!' The people inside and outside the city, hearing that Sariputra had attained nirvana, all rushed to gather with offerings of ghee, incense, and flowers, grieving and lamenting, unable to control themselves, each holding incense and flowers, to make offerings. At that time, Sakra, the king of the gods, ordered Vishvakarman to collect various treasures, decorate a tall chariot, and place Sariputra on the chariot. The gods, dragons, ghosts, kings, and ministers, attended the procession, wailing and crying, until they reached a flat open space. At that time, Sakra, the king of the gods, ordered the yakshas: 'Go to the seashore and fetch sandalwood.' The yakshas received the order, immediately brought it back, piled it into a large pyre, placed the body on top, poured ghee on it, set it on fire, made offerings, and then each departed. After the fire was extinguished, the novice Cundi collected his teacher's relics, placed them in a bowl, took his three robes, and carried them to the Buddha, bowed to the Buddha, knelt down and reported to the Buddha: 'My preceptor Sariputra has attained parinirvana, these are his relics, and these are his robes and bowl.' At that time, the venerable Ananda, hearing these words, was filled with grief and confusion, his feelings of sorrow intensified, and he said to the Buddha: 'Now this venerable one, the great general of the Dharma, has attained nirvana, who shall I rely on?' The Buddha told him: 'Although this Sariputra has passed away, his precepts, concentration, wisdom, liberation, and knowledge of liberation, such a Dharma body, will not perish. Moreover, Sariputra! It is not only today that he could not bear to see me attain parinirvana, and thus passed away first; in past lives, he also could not bear to see me die, and thus died before me.' The venerable Ananda, with his palms together, said to the Buddha: 'I do not know, World Honored One! How did he die before you in the past? I wish you would explain it to me.'

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。」

佛告阿難：「過去久遠，無量無數不可思議阿僧祇劫，此閻浮提，有一大國王，名旃陀婆羅脾(晉言月光)，統閻浮提八萬四千國，六萬山川，八十億聚落。王有二萬夫人婇女，其第一夫人，名須摩檀(晉言花施)；一萬大臣，其第一者，名摩旃陀(晉言大月)。王有五百太子，其最大者太子，名曰尸羅跋陀(晉言戒賢)。王所住城，名跋陀耆婆(晉言賢壽)，其城縱廣，四百由旬，金銀琉璃頗梨所成，四邊凡有百二十門，街陌里巷，齊整相當。又其國中，有四行樹，亦金銀琉璃頗梨所成，或金枝銀葉，或銀枝金葉，或琉璃枝頗梨葉，或頗梨枝琉璃葉。有諸寶池，亦金銀琉璃頗梨所成，其池底沙，亦是四寶。其王內宮，週四十里，純以金銀琉璃頗梨。其國豐潤，人民快樂，珍奇異妙，不可稱數。爾時其王，坐于正殿，忽生此念：『夫人處世，尊榮豪貴，天下敬瞻，發言無違，珍妙五欲，應意而至，斯之果報，皆由積德修福所致。譬如農夫由春廣種秋夏豐收，春時復到，若不勤種，秋夏何望？吾今如是由先修福，今獲妙果，今復不種，后亦無望。』作是念已，告諸群臣：『今我欲出珍寶妙藏置諸城門，及著市中，設大檀施，隨其眾生一切所須，盡給與之。』並復告下八萬四千諸小國土：『悉令開藏給施一切。』眾臣曰：『善！敬如王教。』即豎金幢，擊于金鼓，廣佈宣令，騰王慈詔，遠近內外，咸令聞知

佛陀告訴阿難：『在過去久遠，無量無數不可思議的阿僧祇劫之前，在這個閻浮提，有一位大國王，名叫旃陀婆羅脾（晉朝時譯為月光），統治著閻浮提的八萬四千個國家，六萬座山川，八十億個村落。國王有兩萬位夫人和宮女，其中第一夫人名叫須摩檀（晉朝時譯為花施）；有一萬位大臣，其中第一位名叫摩旃陀（晉朝時譯為大月）。國王有五百位太子，其中最大的太子名叫尸羅跋陀（晉朝時譯為戒賢）。國王居住的城市名叫跋陀耆婆（晉朝時譯為賢壽），這座城市縱橫四百由旬，由金、銀、琉璃、頗梨構成，四邊共有百二十個城門，街道里巷整齊劃一。而且，這個國家中有四行樹，也是由金、銀、琉璃、頗梨構成，有的樹是金枝銀葉，有的樹是銀枝金葉，有的樹是琉璃枝頗梨葉，有的樹是頗梨枝琉璃葉。還有許多寶池，也是由金、銀、琉璃、頗梨構成，池底的沙子也是四寶。國王的內宮，周圍四十里，全部用金、銀、琉璃、頗梨建造。這個國家富饒，人民快樂，珍奇美妙的事物，數不勝數。當時，國王坐在正殿上，忽然產生這樣的想法：『我身為夫人，尊貴顯赫，天下敬仰，言出必行，珍奇美妙的五欲，應有盡有，這都是因為我積累功德、修習福報所致。就像農夫春天廣種，秋天夏天才能豐收一樣，春天如果到了，不勤勞耕種，秋天夏天又有什麼指望呢？我現在也是因為先前修福，才獲得如此美好的果報，如果現在不繼續種福，以後也就沒有希望了。』想到這裡，他告訴各位大臣：『我現在想把珍寶妙藏放置在各個城門和市場中，進行大規模的佈施，滿足一切眾生的一切需求。』並且下令給八萬四千個小國：『全部打開寶藏，佈施一切。』大臣們說：『好！我們遵從國王的教誨。』於是豎起金幢，敲響金鼓，廣為宣傳，傳達國王的慈悲詔令，讓遠近內外的人都聽到知道。 國王告訴阿難：『在過去很久很久，無法計算的阿僧祇劫之前，在這個閻浮提，有一位偉大的國王，名叫旃陀婆羅脾（晉朝時譯為月光），他統治著閻浮提的八萬四千個國家，六萬座山川，八十億個村落。國王有兩萬位夫人和宮女，其中第一夫人名叫須摩檀（晉朝時譯為花施）；有一萬位大臣，其中第一位名叫摩旃陀（晉朝時譯為大月）。國王有五百位太子，其中最大的太子名叫尸羅跋陀（晉朝時譯為戒賢）。國王居住的城市名叫跋陀耆婆（晉朝時譯為賢壽），這座城市縱橫四百由旬，由金、銀、琉璃、頗梨構成，四邊共有百二十個城門，街道里巷整齊劃一。而且，這個國家中有四行樹，也是由金、銀、琉璃、頗梨構成，有的樹是金枝銀葉，有的樹是銀枝金葉，有的樹是琉璃枝頗梨葉，有的樹是頗梨枝琉璃葉。還有許多寶池，也是由金、銀、琉璃、頗梨構成，池底的沙子也是四寶。國王的內宮，周圍四十里，全部用金、銀、琉璃、頗梨建造。這個國家富饒，人民快樂，珍奇美妙的事物，數不勝數。當時，國王坐在正殿上，忽然產生這樣的想法：『我身為夫人，尊貴顯赫，天下敬仰，言出必行，珍奇美妙的五欲，應有盡有，這都是因為我積累功德、修習福報所致。就像農夫春天廣種，秋天夏天才能豐收一樣，春天如果到了，不勤勞耕種，秋天夏天又有什麼指望呢？我現在也是因為先前修福，才獲得如此美好的果報，如果現在不繼續種福，以後也就沒有希望了。』想到這裡，他告訴各位大臣：『我現在想把珍寶妙藏放置在各個城門和市場中，進行大規模的佈施，滿足一切眾生的一切需求。』並且下令給八萬四千個小國：『全部打開寶藏，佈施一切。』大臣們說：『好！我們遵從國王的教誨。』於是豎起金幢，敲響金鼓，廣為宣傳，傳達國王的慈悲詔令，讓遠近內外的人都聽到知道。

The Buddha told Ananda: 'In the distant past, immeasurable, countless, inconceivable asamkhya kalpas ago, in this Jambudvipa, there was a great king named Chandrabharapri (translated as Moonlight in the Jin Dynasty), who ruled over 84,000 countries, 60,000 mountains and rivers, and 8 billion settlements in Jambudvipa. The king had 20,000 consorts and palace women, the first of whom was named Sumadana (translated as Flower Offering in the Jin Dynasty); there were 10,000 ministers, the first of whom was named Machandra (translated as Great Moon in the Jin Dynasty). The king had 500 princes, the eldest of whom was named Shilabhadra (translated as Precept Virtue in the Jin Dynasty). The city where the king resided was named Bhadrajiva (translated as Virtuous Longevity in the Jin Dynasty), and the city was 400 yojanas in length and width, made of gold, silver, lapis lazuli, and crystal. There were 120 gates on all four sides, and the streets and alleys were orderly and symmetrical. Moreover, in this country, there were four rows of trees, also made of gold, silver, lapis lazuli, and crystal, some with gold branches and silver leaves, some with silver branches and gold leaves, some with lapis lazuli branches and crystal leaves, and some with crystal branches and lapis lazuli leaves. There were also many jeweled ponds, also made of gold, silver, lapis lazuli, and crystal, and the sand at the bottom of the ponds was also made of the four treasures. The king's inner palace was forty li in circumference, entirely made of gold, silver, lapis lazuli, and crystal. The country was prosperous, the people were happy, and the rare and wonderful things were countless. At that time, the king was sitting in the main hall, and suddenly this thought arose: 'As a consort, I am honored and noble, respected by the world, my words are obeyed, and the five wonderful desires are fulfilled as I wish. This is all due to the accumulation of merit and the cultivation of blessings. Just like a farmer who sows widely in the spring and reaps a bountiful harvest in the autumn and summer, if he does not diligently sow in the spring, what can he expect in the autumn and summer? I am now like this, having obtained wonderful results because of my previous cultivation of blessings. If I do not continue to cultivate blessings now, there will be no hope in the future.' Having thought this, he told his ministers: 'Now I want to place the treasures and wonderful stores at the city gates and in the markets, and make great offerings, giving everything that all beings need.' He also ordered the 84,000 small countries: 'Open all the treasures and give to all.' The ministers said: 'Good! We will respectfully follow the king's instructions.' Then they erected golden banners, beat golden drums, widely proclaimed, and conveyed the king's compassionate decree, so that people far and near would hear and know. The Buddha told Ananda: 'In the very distant past, immeasurable, countless, inconceivable asamkhya kalpas ago, in this Jambudvipa, there was a great king named Chandrabharapri (translated as Moonlight in the Jin Dynasty), who ruled over 84,000 countries, 60,000 mountains and rivers, and 8 billion settlements in Jambudvipa. The king had 20,000 consorts and palace women, the first of whom was named Sumadana (translated as Flower Offering in the Jin Dynasty); there were 10,000 ministers, the first of whom was named Machandra (translated as Great Moon in the Jin Dynasty). The king had 500 princes, the eldest of whom was named Shilabhadra (translated as Precept Virtue in the Jin Dynasty). The city where the king resided was named Bhadrajiva (translated as Virtuous Longevity in the Jin Dynasty), and the city was 400 yojanas in length and width, made of gold, silver, lapis lazuli, and crystal. There were 120 gates on all four sides, and the streets and alleys were orderly and symmetrical. Moreover, in this country, there were four rows of trees, also made of gold, silver, lapis lazuli, and crystal, some with gold branches and silver leaves, some with silver branches and gold leaves, some with lapis lazuli branches and crystal leaves, and some with crystal branches and lapis lazuli leaves. There were also many jeweled ponds, also made of gold, silver, lapis lazuli, and crystal, and the sand at the bottom of the ponds was also made of the four treasures. The king's inner palace was forty li in circumference, entirely made of gold, silver, lapis lazuli, and crystal. The country was prosperous, the people were happy, and the rare and wonderful things were countless. At that time, the king was sitting in the main hall, and suddenly this thought arose: 'As a consort, I am honored and noble, respected by the world, my words are obeyed, and the five wonderful desires are fulfilled as I wish. This is all due to the accumulation of merit and the cultivation of blessings. Just like a farmer who sows widely in the spring and reaps a bountiful harvest in the autumn and summer, if he does not diligently sow in the spring, what can he expect in the autumn and summer? I am now like this, having obtained wonderful results because of my previous cultivation of blessings. If I do not continue to cultivate blessings now, there will be no hope in the future.' Having thought this, he told his ministers: 'Now I want to place the treasures and wonderful stores at the city gates and in the markets, and make great offerings, giving everything that all beings need.' He also ordered the 84,000 small countries: 'Open all the treasures and give to all.' The ministers said: 'Good! We will respectfully follow the king's instructions.' Then they erected golden banners, beat golden drums, widely proclaimed, and conveyed the king's compassionate decree, so that people far and near would hear and know.'

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。於時國中，沙門婆羅門、貧窮孤老，有乏短者，強弱相扶，云趨雨集，須衣與衣，須食與食，金銀寶物、隨病醫藥，一切所須，稱意與之。閻浮提內一切臣民，蒙王恩澤，快樂無極，歌頌讚嘆，盈于衢路，善名遐宣，流佈四方，無不欽仰，慕王恩化。

「於時邊表，有一小國，其王名曰毗摩斯那。聞月光王美稱高大，心懷嫉妒，寢不安席，即自思惟：『月光不除，我名不出。當設方便請諸道士，慕求諸人，用辦斯事。』思惟是已，即敕請喚國內梵志，供設肴膳百味飲食，恭敬奉事，不失其意。經三月已，告諸梵志：『我今有憂，纏綿我心，夙夜反側，何方能釋？汝曹道士，是我所奉，當思方便佐我除雪。』諸婆羅門共白王言：『王有何憂？當見示語。』王即言曰：『彼月光王，名德遠著，四遠承風，但我獨卑陋，無此美稱；情志所愿，欲得除之。作何方便能辦此事？』諸婆羅門聞說是語，各自言曰：『彼月光王，慈恩惠澤，潤及一切，悲濟窮厄，如民父母。我等何心從此惡謀？寧自殺身，不能為此。』即各罷散，不顧供養。時毗摩斯那益增愁憒，即出廣募周遍宣令：『誰能為我得月光王頭，共分國半治，以女妻之。』爾時山脅有婆羅門，名曰勞度差，聞王宣令來應王募。王甚歡喜，重語之言：『茍能成辦，不違信誓。若能去者，當以何日？』婆羅門曰：『辦我行道糧食所須，卻後七日便當發引。』時婆羅門作咒自護，七日已滿，便來辭王，王給所須，進路而去

現代漢語譯本：當時，在月光王的國度里，無論是僧侶、婆羅門，還是貧窮的孤寡老人，凡是生活有困難的，都會得到幫助。人們互相扶持，像雲彩聚集，像雨水降落一樣，需要衣服的就給衣服，需要食物的就給食物，金銀財寶、各種藥品，一切所需之物，都盡力滿足他們。閻浮提內的所有臣民，都沐浴在月光王的恩澤之下，快樂無比，歌頌讚美之聲，充滿了大街小巷。月光王的善名遠播，傳遍四方，沒有人不敬佩仰慕，都感念他的恩德教化。 當時，在邊遠地區，有一個小國，國王名叫毗摩斯那。他聽到月光王的美名遠揚，心生嫉妒，寢食難安。他心想：『如果月光王不除掉，我的名聲就無法顯揚。我應該想辦法請一些道士，招募一些人，來辦成這件事。』 想到這裡，他立刻下令召集國內的婆羅門，準備了各種美味佳餚，恭敬地款待他們，不敢怠慢。過了三個月，他告訴這些婆羅門：『我如今心中憂愁，纏繞著我，日夜不安，不知如何才能解脫。你們這些道士，是我所敬奉的，應該想辦法幫助我解除憂患。』 婆羅門們一起對國王說：『大王有什麼憂愁？請您說出來。』 國王就說：『那個月光王，名聲和德行遠播，四方都敬仰他，只有我如此卑微，沒有這樣的美名；我心裡的願望，是想除掉他。有什麼辦法能辦成這件事？』 婆羅門們聽了這話，各自說道：『那個月光王，慈悲恩惠，澤被一切，救濟窮困，如同百姓的父母。我們怎麼能有這樣的惡念？寧可自殺，也不能做這種事。』 於是他們各自散去，不再接受供養。這時，毗摩斯那更加愁悶，就發佈公告，廣為招募：『誰能為我取來月光王的頭顱，就和他平分國家，並把女兒嫁給他。』 當時，山邊有一個婆羅門，名叫勞度差，聽到國王的招募令，就來應募。國王非常高興，再次對他說：『如果能辦成此事，我絕不食言。你打算什麼時候出發？』 婆羅門說：『請為我準備好路上所需的食物，七天之後我就出發。』 這時，婆羅門唸咒保護自己，七天期滿，就來向國王辭行。國王給他準備了所需之物，讓他上路了。

English version: At that time, within the kingdom, monks, Brahmins, the poor, the orphaned, and the elderly, those who were in need, were supported by the strong. They gathered like clouds and descended like rain. Those who needed clothes were given clothes, those who needed food were given food. Gold, silver, treasures, and medicine for illnesses, all that was needed, was provided to their satisfaction. All the subjects within Jambudvipa, under the grace of King Moonlight, were infinitely happy. Their songs of praise filled the streets. His good name spread far and wide, and all admired and revered him, moved by his kindness and teachings. At that time, in a small country on the border, there was a king named Vimasena. Hearing of the great and beautiful reputation of King Moonlight, he became jealous and could not rest. He thought to himself, 'If Moonlight is not removed, my name will not be known. I should find a way to invite some Taoists and recruit some people to accomplish this.' Having thought this, he immediately ordered the Brahmins in his country to be summoned. He prepared various delicacies and respectfully served them, not daring to neglect them. After three months, he told the Brahmins, 'I am now troubled with worries that entangle my heart. I am restless day and night, and I do not know how to be relieved. You Taoists, whom I respect, should find a way to help me remove my worries.' The Brahmins together said to the king, 'What worries do you have, Your Majesty? Please tell us.' The king then said, 'That King Moonlight, his name and virtue are far-reaching, and all around respect him. Only I am so humble and do not have such a good name. My wish is to remove him. What way can accomplish this?' When the Brahmins heard this, they each said, 'That King Moonlight, his compassion and grace extend to all, and he helps the poor and needy, like a parent to his people. How can we have such evil thoughts? We would rather kill ourselves than do this.' They then dispersed and no longer accepted the offerings. At this time, Vimasena became even more distressed and issued a proclamation, widely recruiting: 'Whoever can bring me the head of King Moonlight, I will share half of my kingdom with him and marry my daughter to him.' At that time, there was a Brahmin named Lauducha by the mountainside. Hearing the king's proclamation, he came to answer the call. The king was very happy and said to him again, 'If you can accomplish this, I will not break my promise. When do you plan to leave?' The Brahmin said, 'Please prepare the food I need for the journey, and I will depart in seven days.' At this time, the Brahmin chanted a mantra to protect himself. After seven days, he came to bid farewell to the king. The king provided him with what he needed and sent him on his way.

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「時月光王國豫有種種變怪興現，地處處裂抴電星落、陰霧晝昏雷電霹靂，諸飛鳥輩于虛空中，悲鳴感切自拔羽翼，虎豹豺狼禽獸之屬，自投自擲跳踉鳴叫。八萬四千諸小國王，皆夢大王金幢卒折、金鼓卒裂。大月大臣，夢提為鬼奪王金冠，各懷愁憂，不能自寧。時城門神，知婆羅門欲乞王頭，亦用憒憒遮不聽入。時婆羅門，繞城門數匝不能得前，首陀會天知月光王，以此頭施，于檀得滿，便於夢中而語王言：『汝誓佈施，不逆眾心，乞者在門，無由得前，欲為施主，事所不然。』王覺愕然，即敕大月大臣：『汝往諸門，敕勿遮人。』大月大臣往到城門，時城門神，即自現形白大月言：『有婆羅門從他國來，懷挾噁心欲乞王頭，是以不聽。』大臣答言：『若有此事，是為大災。然王有教，理不得違，當奈之何？』時城門神，便休不遮。大月大臣即自思惟：『若此婆羅門，必乞王頭，當作七寶頭，各五百枚，用貿易之。』即敕令作。時婆羅門徑至殿前，高聲唱言：『我在遐方，聞王功德，一切佈施，不逆人意，故涉遠來，欲有所得。』王聞歡喜，迎為作禮問訊：『行道不疲極耶？隨汝所愿，國城妻子，珍寶車乘，輦輿象馬，七寶奴婢僕使，所有欲得皆當與之。』婆羅門言：『一切外物，雖用佈施，福德之報，未為弘廣；身肉佈施，其福乃妙。我故遠來，欲得王頭。若不辜逆，當見施與。』王聞是語，踴躍無量。婆羅門言：『若施我頭，何時當與？』王言卻後七日當與汝頭

現代漢語譯本：當時月光王國出現了各種奇異的變故，地面到處開裂，電光隕落，陰霾籠罩白晝，雷電交加，各種飛鳥在天空中悲鳴，傷心至極地拔下自己的羽毛；虎豹豺狼等野獸也紛紛跳躍鳴叫，自投自擲。八萬四千個小國王都夢見大王的金幢突然折斷，金鼓突然破裂。大月大臣夢見自己被鬼奪走了國王的金冠，各自心懷憂愁，無法平靜。當時城門神知道婆羅門想要乞討國王的頭顱，也感到驚慌，不讓他進入。當時婆羅門繞著城門走了好幾圈都無法前進，首陀會天知道月光王用這個頭顱佈施，功德圓滿，便在夢中告訴國王說：『你發誓佈施，不違背眾生的心願，乞討的人就在門外，卻無法進來，想要成為施主，事情卻不是這樣。』國王醒來後感到驚愕，立即命令大月大臣：『你到各個城門，命令不要阻攔任何人。』大月大臣來到城門，當時城門神就現出原形告訴大月說：『有個婆羅門從其他國家來，心懷惡意想要乞討國王的頭顱，所以不讓他進來。』大臣回答說：『如果真有此事，那真是大災難。但是國王有命令，理應不能違背，那該怎麼辦呢？』當時城門神便不再阻攔。大月大臣自己思量：『如果這個婆羅門一定要乞討國王的頭顱，就製作七寶頭，每個五百枚，用來交換。』就命令人制作。當時婆羅門直接來到殿前，高聲喊道：『我從遙遠的地方來，聽說國王功德無量，一切佈施，不違揹人的意願，所以遠道而來，想要有所求。』國王聽了很高興，迎接他並向他行禮問候：『遠道而來不感到疲憊嗎？隨你所愿，無論是國家城池，妻子兒女，珍寶車乘，輦輿象馬，七寶奴婢僕人，所有你想要的都可以給你。』婆羅門說：『一切身外之物，即使用來佈施，福德的報應，還不夠廣大；用身體血肉佈施，那福德才最殊勝。我所以遠道而來，想要得到國王的頭顱。如果不違揹你的誓言，就請施捨給我。』國王聽了這話，歡喜踴躍。婆羅門說：『如果施捨我的頭顱，什麼時候給我？』國王說七天之後給你頭顱。 現代漢語譯本：當時月光王國出現了各種奇異的變故，地面到處開裂，電光隕落，陰霾籠罩白晝，雷電交加，各種飛鳥在天空中悲鳴，傷心至極地拔下自己的羽毛；虎豹豺狼等野獸也紛紛跳躍鳴叫，自投自擲。八萬四千個小國王都夢見大王的金幢突然折斷，金鼓突然破裂。大月大臣夢見自己被鬼奪走了國王的金冠，各自心懷憂愁，無法平靜。當時城門神知道婆羅門想要乞討國王的頭顱，也感到驚慌，不讓他進入。當時婆羅門繞著城門走了好幾圈都無法前進，首陀會天知道月光王用這個頭顱佈施，功德圓滿，便在夢中告訴國王說：『你發誓佈施，不違背眾生的心願，乞討的人就在門外，卻無法進來，想要成為施主，事情卻不是這樣。』國王醒來後感到驚愕，立即命令大月大臣：『你到各個城門，命令不要阻攔任何人。』大月大臣來到城門，當時城門神就現出原形告訴大月說：『有個婆羅門從其他國家來，心懷惡意想要乞討國王的頭顱，所以不讓他進來。』大臣回答說：『如果真有此事，那真是大災難。但是國王有命令，理應不能違背，那該怎麼辦呢？』當時城門神便不再阻攔。大月大臣自己思量：『如果這個婆羅門一定要乞討國王的頭顱，就製作七寶頭，每個五百枚，用來交換。』就命令人制作。當時婆羅門直接來到殿前，高聲喊道：『我從遙遠的地方來，聽說國王功德無量，一切佈施，不違揹人的意願，所以遠道而來，想要有所求。』國王聽了很高興，迎接他並向他行禮問候：『遠道而來不感到疲憊嗎？隨你所愿，無論是國家城池，妻子兒女，珍寶車乘，輦輿象馬，七寶奴婢僕人，所有你想要的都可以給你。』婆羅門說：『一切身外之物，即使用來佈施，福德的報應，還不夠廣大；用身體血肉佈施，那福德才最殊勝。我所以遠道而來，想要得到國王的頭顱。如果不違揹你的誓言，就請施捨給我。』國王聽了這話，歡喜踴躍。婆羅門說：『如果施捨我的頭顱，什麼時候給我？』國王說七天之後給你頭顱。

English version: At that time, various strange and unusual events occurred in the Moonlight Kingdom. The ground cracked everywhere, electric stars fell, dark mists covered the daytime, and thunder and lightning raged. All kinds of birds in the sky cried mournfully, so heartbroken that they plucked their own feathers. Tigers, leopards, wolves, and other beasts jumped and howled, throwing themselves about. The eighty-four thousand small kings all dreamed that the great king's golden banner suddenly broke and the golden drums suddenly shattered. The great moon minister dreamed that a ghost had stolen the king's golden crown, and each was filled with sorrow and could not calm down. At that time, the city gate god knew that the Brahmin wanted to beg for the king's head, and was also flustered, not allowing him to enter. The Brahmin circled the city gate several times but could not advance. The Suddhavasa heaven knew that King Moonlight would achieve merit by giving his head as alms, and told the king in a dream: 'You vowed to give alms, not going against the wishes of all beings. The beggar is at the gate, but cannot enter. You want to be a giver, but things are not as they should be.' The king woke up startled, and immediately ordered the great moon minister: 'Go to all the city gates and order that no one be blocked.' The great moon minister went to the city gate, and the city gate god revealed his true form and told the great moon: 'There is a Brahmin who has come from another country, harboring evil intentions to beg for the king's head, so I did not let him in.' The minister replied: 'If this is true, it is a great disaster. But the king has given an order, and it is not right to disobey it. What should we do?' At that time, the city gate god stopped blocking the way. The great moon minister thought to himself: 'If this Brahmin insists on begging for the king's head, I will make seven jeweled heads, five hundred of each, to trade with him.' He then ordered them to be made. At that time, the Brahmin went directly to the front of the palace and shouted loudly: 'I have come from a distant place, having heard of the king's boundless merit, giving all alms, not going against the wishes of others. Therefore, I have come from afar, seeking something.' The king was delighted to hear this, welcomed him, and bowed to him, asking: 'Have you not grown weary from your long journey? Whatever you wish, whether it be the kingdom, the city, wives and children, precious treasures, carriages, palanquins, elephants, horses, seven jeweled slaves and servants, all that you desire shall be given to you.' The Brahmin said: 'All external things, even if given as alms, the reward of merit is not yet vast enough; giving one's own flesh and blood as alms, that merit is most excellent. Therefore, I have come from afar, desiring to obtain the king's head. If you do not go against your vow, please give it to me.' The king was overjoyed to hear these words. The Brahmin said: 'If you give me your head, when will you give it?' The king said that he would give him his head after seven days. English version: At that time, various strange and unusual events occurred in the Moonlight Kingdom. The ground cracked everywhere, electric stars fell, dark mists covered the daytime, and thunder and lightning raged. All kinds of birds in the sky cried mournfully, so heartbroken that they plucked their own feathers. Tigers, leopards, wolves, and other beasts jumped and howled, throwing themselves about. The eighty-four thousand small kings all dreamed that the great king's golden banner suddenly broke and the golden drums suddenly shattered. The great moon minister dreamed that a ghost had stolen the king's golden crown, and each was filled with sorrow and could not calm down. At that time, the city gate god knew that the Brahmin wanted to beg for the king's head, and was also flustered, not allowing him to enter. The Brahmin circled the city gate several times but could not advance. The Suddhavasa heaven knew that King Moonlight would achieve merit by giving his head as alms, and told the king in a dream: 'You vowed to give alms, not going against the wishes of all beings. The beggar is at the gate, but cannot enter. You want to be a giver, but things are not as they should be.' The king woke up startled, and immediately ordered the great moon minister: 'Go to all the city gates and order that no one be blocked.' The great moon minister went to the city gate, and the city gate god revealed his true form and told the great moon: 'There is a Brahmin who has come from another country, harboring evil intentions to beg for the king's head, so I did not let him in.' The minister replied: 'If this is true, it is a great disaster. But the king has given an order, and it is not right to disobey it. What should we do?' At that time, the city gate god stopped blocking the way. The great moon minister thought to himself: 'If this Brahmin insists on begging for the king's head, I will make seven jeweled heads, five hundred of each, to trade with him.' He then ordered them to be made. At that time, the Brahmin went directly to the front of the palace and shouted loudly: 'I have come from a distant place, having heard of the king's boundless merit, giving all alms, not going against the wishes of others. Therefore, I have come from afar, seeking something.' The king was delighted to hear this, welcomed him, and bowed to him, asking: 'Have you not grown weary from your long journey? Whatever you wish, whether it be the kingdom, the city, wives and children, precious treasures, carriages, palanquins, elephants, horses, seven jeweled slaves and servants, all that you desire shall be given to you.' The Brahmin said: 'All external things, even if given as alms, the reward of merit is not yet vast enough; giving one's own flesh and blood as alms, that merit is most excellent. Therefore, I have come from afar, desiring to obtain the king's head. If you do not go against your vow, please give it to me.' The king was overjoyed to hear these words. The Brahmin said: 'If you give me your head, when will you give it?' The king said that he would give him his head after seven days.

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。爾時大月大臣，擔七寶頭，來用曉謝，腹拍其前，語婆羅門言：『此王頭者，骨肉血合，不凈之物，何用索此？今持爾所七寶之頭，以用貿易。汝可取之，轉易足得終身之富。』婆羅門言：『我不用此，欲得王頭，合我所志。』時大月大臣，種種諫曉永不迴轉，即時憤感，心裂七分，死於王前。

「於時其王，敕語臣下，乘八千里象，遍告諸國言：『月光王卻後七日，當持其頭施婆羅門。若欲來者，速時馳詣。』爾時八萬四千諸王，絡繹而至，咸見大王，腹拍王前，『閻浮提人，賴王恩澤，各得豐樂，歡娛無患。云何一旦為一人故，永舍眾庶，更不矜憐？唯愿垂愍！莫以頭施。』一萬大臣，皆身投地，腹拍王前，『唯見哀愍矜恤我等，莫以頭施，永見捐棄。』二萬夫人亦身投地，仰白王言：『莫見忘舍，唯垂蔭覆。若以頭施，我等何怙？』五百太子，啼哭王前：『我等孤幼，當何所歸？愿見愍念，莫以頭施。長養我等，得及人倫。』於是大王，告諸臣民夫人大子：『計我從本受身已來，涉歷生死由來長久，若在地獄，一日之中，生而輒死，棄身無數，經歷灰河、鐵床、沸屎、火車、炭坑及餘地獄。如是等身，燒刺煮炙，棄而復棄，永無福報。若在畜生，更相食啖，或人所殺，身供眾口，破壞消爛，亦復無數，空棄此身，亦無福報。或墮餓鬼，火從身出，或為飛輪，來截其頭，斷而復生，如是無數，如是殺身，亦無福報

現代漢語譯本：當時，大月大臣拿著七寶頭飾，前來向婆羅門曉以利害，他拍著胸脯，對婆羅門說：『這個國王的頭，是骨肉和血組成的，是不乾淨的東西，你為何要索取？現在我拿著這個七寶頭飾，用來和你交換。你可以拿去，足夠你一生享用富貴。』婆羅門說：『我不要這個，我想要國王的頭，以滿足我的心願。』當時，大月大臣用各種方法勸說，但婆羅門始終不肯改變主意，大臣頓時感到憤怒和悲傷，心都裂成了七分，死在了國王面前。 這時，國王命令臣下，乘坐八千里的大象，向各國宣告說：『月光王將在七天後，把自己的頭施捨給婆羅門。如果有人想來，請儘快趕來。』當時，八萬四千個國王絡繹不絕地趕來，都來見大王，他們拍著胸脯，在國王面前說：『閻浮提的人，都依賴您的恩澤，各自過著富足快樂、無憂無慮的生活。為何您要爲了一個人，就捨棄所有民眾，不再憐憫他們？只希望您能憐憫我們！不要把頭施捨出去。』一萬個大臣，都跪倒在地，拍著胸脯，在國王面前說：『只希望您能憐憫我們，不要把頭施捨出去，永遠拋棄我們。』兩萬個夫人也跪倒在地，仰頭對國王說：『不要忘記我們，拋棄我們，只希望您能庇護我們。如果您把頭施捨出去，我們依靠誰呢？』五百個太子，在國王面前哭泣：『我們年幼無知，將要歸向何處？希望您能憐憫我們，不要把頭施捨出去。養育我們長大成人。』於是，大王告訴各位臣民、夫人和太子：『算計我從出生以來，經歷生死輪迴已經很久了，如果在地域，一天之中，生了又死，拋棄的身體無數，經歷灰河、鐵床、沸屎、火車、炭坑以及其他地獄。像這樣的身體，被燒、被刺、被煮、被烤，拋棄了又拋棄，永遠沒有福報。如果在畜生道，互相吞食，或者被人殺死，身體供人食用，被破壞消爛，也無數次，白白拋棄了身體，也沒有福報。或者墮入餓鬼道，身體冒出火焰，或者被飛輪斬斷頭顱，斷了又生，像這樣無數次，像這樣殺身，也沒有福報。』

English version: At that time, the Great Moon Minister, carrying a seven-jeweled headdress, came to reason with the Brahmin, patting his chest, and said to the Brahmin: 'This king's head is made of flesh and blood, an impure thing, why do you demand it? Now I hold this seven-jeweled headdress to trade with you. You can take it, and it will be enough for you to enjoy wealth for a lifetime.' The Brahmin said: 'I do not want this, I want the king's head to fulfill my wish.' At that time, the Great Moon Minister tried various ways to persuade him, but the Brahmin still refused to change his mind. The minister immediately felt angry and sad, his heart split into seven pieces, and he died in front of the king. Then, the king ordered his ministers to ride an eight-thousand-mile elephant and announce to all countries: 'King Moonlight will give his head to the Brahmin in seven days. If anyone wants to come, please come quickly.' At that time, eighty-four thousand kings came in an endless stream, all to see the great king. They patted their chests and said in front of the king: 'The people of Jambudvipa rely on your grace, each living a prosperous, happy, and carefree life. Why do you want to abandon all the people for one person, and no longer have compassion for them? We only hope that you will have mercy on us! Do not give away your head.' Ten thousand ministers all knelt on the ground, patting their chests, and said in front of the king: 'We only hope that you will have mercy on us, do not give away your head, and abandon us forever.' Twenty thousand consorts also knelt on the ground, looking up to the king and said: 'Do not forget us, abandon us, we only hope that you will protect us. If you give away your head, who will we rely on?' Five hundred princes cried in front of the king: 'We are young and ignorant, where will we go? We hope that you will have mercy on us, do not give away your head. Raise us to adulthood.' Then, the great king told all the ministers, people, consorts, and princes: 'Counting from the time I was born, I have been through the cycle of birth and death for a long time. If in hell, in one day, I am born and die repeatedly, discarding countless bodies, experiencing the ash river, iron bed, boiling excrement, fire cart, charcoal pit, and other hells. Such bodies are burned, pierced, boiled, and roasted, discarded again and again, and there is no merit. If in the animal realm, they eat each other, or are killed by humans, their bodies are eaten by others, destroyed and rotten, countless times, abandoning their bodies in vain, and there is no merit. Or falling into the hungry ghost realm, flames come out of their bodies, or their heads are cut off by flying wheels, cut off and reborn, countless times like this, killing the body like this, and there is no merit.'

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。若生人間，諍于財色，瞋目怒盛，共相殺害，或興軍對陣，更相斫截，如是殺身，亦復無數。為貪恚癡，恒殺多身，未曾為福而舍此命。今我此身，種種不凈，會當捐舍，不能得久。舍此危脆穢惡之頭，用貿大利，何得不與？我持此頭，施婆羅門，持是功德，誓求佛道。若成佛道功德滿具，當以方便度汝等苦。今我施心，垂欲成滿，慎莫遮我無上道意。』一切諸王臣民夫人太子，聞王語已，默然無言。

「爾時大王，語婆羅門：『欲取頭者，今正是時。』婆羅門言：『今王臣民大眾圍繞，我獨一身，力勢單弱，不堪此中而斫王頭，欲與我者，當至後園。』爾時大王，告諸小王太子臣民：『汝等若茍愛敬我者，慎勿傷害此婆羅門。』作此語已，共婆羅門入於後園。時婆羅門又語王言：『汝身盛壯力士之力，若遭斫痛，儻復還悔。取汝頭髮，堅繫在樹，爾乃然後，能斫取耳。』時王用語，求一壯樹，枝葉郁茂，堅固欲系，向樹長跪，以發系樹，語婆羅門：『汝斫我頭，墮我手中，然後於我手中取去。今我以頭施汝，持是功德，不求魔梵及天帝釋轉輪聖王三界之樂，用求無上正真之道，誓濟群生，至涅槃樂。』時婆羅門，舉手欲斫，樹神見此，甚大懊惱，『如此之人，云何欲殺？』即以手搏婆羅門耳，其項反向，手腳繚戾，失刀在地，不能動搖。爾時大王即語樹神：『我過去已來，於此樹下，曾以九百九十九頭，以用佈施。今施此頭，便當滿千，舍此頭已，檀便滿具。汝莫遮我無上道心

現代漢語譯本：如果生在人間，就會爲了錢財和美色而爭鬥，怒目而視，互相殘殺，或者興兵打仗，互相砍殺，這樣喪命的，也是數不勝數。因為貪婪、嗔恨、愚癡，常常殺害許多生命，卻從未爲了行善而捨棄生命。現在我的身體，種種不乾淨，終將拋棄，不能長久。捨棄這脆弱污穢的頭顱，用來換取大利益，為什麼不給呢？我拿著這個頭，施捨給婆羅門，以此功德，發誓求得佛道。如果成就佛道，功德圓滿，就用方便法門來度脫你們的苦難。現在我施捨的心，即將圓滿，千萬不要阻礙我求無上道的心意。』所有諸王、大臣、百姓、夫人、太子，聽了國王的話，都沉默不語。 這時，大王對婆羅門說：『想要取頭的人，現在正是時候。』婆羅門說：『現在國王、大臣、百姓都圍在這裡，我獨自一人，力量單薄，不能在這裡砍下您的頭，想要給我的話，應當到後花園去。』這時，大王告訴各位小王、太子、大臣、百姓：『你們如果真的愛戴我，就不要傷害這位婆羅門。』說完這話，就和婆羅門一起進入後花園。這時，婆羅門又對國王說：『您身體強壯，有大力士的力量，如果被砍痛了，恐怕會後悔。把您的頭髮牢牢地繫在樹上，然後我才能砍下您的頭。』這時，國王聽從了他的話，找了一棵枝葉茂盛、堅固的大樹，想要把頭髮繫在樹上，就面向大樹長跪，用頭髮繫在樹上，對婆羅門說：『你砍下我的頭，讓它掉在我的手中，然後從我的手中拿走。現在我把頭施捨給你，以此功德，不求魔、梵、天帝釋、轉輪聖王三界之樂，用來求無上正真的道，發誓救濟眾生，到達涅槃的快樂。』這時，婆羅門舉起手想要砍，樹神看到這種情況，非常懊惱，『這樣的人，怎麼能殺呢？』就用手抓住婆羅門的耳朵，把他的脖子扭向後面，手腳纏繞，刀也掉在地上，不能動彈。這時，大王就對樹神說：『我過去以來，在這棵樹下，曾經用九百九十九個頭，用來佈施。現在施捨這個頭，就應該滿一千了，捨棄這個頭后，佈施就圓滿了。你不要阻礙我求無上道的心。』

English version: If one is born into the human realm, they will contend over wealth and beauty, their eyes filled with anger, killing each other, or raising armies to fight, hacking at each other. Those who lose their lives in this way are countless. Due to greed, hatred, and delusion, they constantly kill many beings, yet they have never given up their lives for the sake of doing good. Now, my body, in all its impurity, will eventually be discarded and cannot last long. To give up this fragile and filthy head in exchange for great benefit, why should I not give it? I will take this head and give it to the Brahmin, and with this merit, I vow to seek the path of Buddhahood. If I achieve Buddhahood and my merits are complete, I will use expedient means to liberate you from suffering. Now, my intention to give is about to be fulfilled, so please do not obstruct my aspiration for the unsurpassed path.』 All the kings, ministers, people, consorts, and princes, upon hearing the king』s words, remained silent. At that time, the great king said to the Brahmin, 『If you wish to take my head, now is the time.』 The Brahmin said, 『Now that the king, ministers, and the masses are gathered here, I am alone, weak, and unable to cut off your head here. If you wish to give it to me, we should go to the back garden.』 At that time, the great king told the lesser kings, princes, ministers, and people, 『If you truly love and respect me, do not harm this Brahmin.』 Having said this, he went with the Brahmin into the back garden. Then the Brahmin said to the king, 『Your body is strong and you have the strength of a powerful man. If you are hurt by the cut, you might regret it. Tie your hair firmly to a tree, and then I will be able to cut off your head.』 At that time, the king followed his words, found a large tree with lush foliage, and knelt facing the tree, tying his hair to it. He said to the Brahmin, 『Cut off my head and let it fall into my hands, and then take it from my hands. Now I give you my head, and with this merit, I do not seek the pleasures of Mara, Brahma, Indra, or the wheel-turning king of the three realms. I seek the unsurpassed and true path, vowing to save all beings and reach the bliss of Nirvana.』 At that time, the Brahmin raised his hand to cut, but the tree spirit, seeing this, was greatly distressed, 『How can such a person be killed?』 He grabbed the Brahmin』s ear, twisted his neck backward, and his hands and feet became entangled, causing the knife to fall to the ground, and he could not move. At that time, the great king said to the tree spirit, 『In the past, under this tree, I have given nine hundred and ninety-nine heads in charity. Now, by giving this head, it will be a thousand, and after giving this head, my charity will be complete. Do not obstruct my aspiration for the unsurpassed path.』

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。』爾時樹神聞王是語，還使婆羅門平復如故。時婆羅門，便從地起，還更取刀，便斫王頭，頭墮手中。

「爾時天地，六反震動，諸天宮殿，搖動不安，各懷恐怖，怪其所以。尋見菩薩，為一切故，舍頭佈施，皆悉來下，感其奇特，悲淚如雨，因共贊言：『月光大王，以頭佈施，于檀波羅蜜，今便得滿。』是時音聲，普遍天下。彼毗摩羨王聞此語已，喜踴驚愕，心擗裂死。時婆羅門，擔王頭去，諸王臣民夫人太子，已見王頭自投于地，同聲悲叫，絕而復甦；或有悲結吐血死者，或有愕住無所識者，或自剪拔其頭髮者，或復攫裂其衣裳者，或有兩手攫壞面者，啼哭縱橫，宛轉于地。時婆羅門，嫌王頭臭，即便擲地，腳蹋而去。或復有人，語婆羅門：『汝之酷毒，劇甚乃爾，既不中用，何乃索之？』於時婆羅門，進道而去，人見便責，無給食者，飢餓委悴，困苦極理。道中有人，因問訊息，知毗摩羨王，已覆命終，失於所望，懊惱憒憒，心裂七分，吐血而死。毗摩羨王及勞度差，命終皆墮阿鼻泥犁。其餘臣民，思念王恩，感結死者，皆得生天。

「如是阿難！欲知爾時月光王者，今我身是。毗摩羨王，今波旬是。時勞度差婆羅門者，今調達是。時樹神者，今目連是。時大月大臣者，今舍利弗是。當於爾時，不忍見我死，而先我前死；乃至今日，不忍見我入于涅槃，而先滅度。」

佛說是已，賢者阿難，及諸弟子，聞佛所說，悲喜交集，異口同音，咸共嗟嘆，如來功德奇特之行

現代漢語譯本：當時，樹神聽到國王這樣說，就讓婆羅門恢復如初。這時，婆羅門便從地上起來，又拿起刀，砍向國王的頭，頭就掉在了他的手中。 這時，天地六次震動，諸天宮殿搖晃不安，各自心懷恐懼，奇怪這是怎麼回事。隨即看到菩薩爲了眾生，舍頭佈施，都紛紛降臨，感嘆他的奇特，悲傷得淚如雨下，於是共同讚歎道：『月光大王，以頭佈施，在檀波羅蜜方面，現在就圓滿了。』這時，聲音傳遍天下。那毗摩羨王聽到這話后，又驚又喜，心裂而死。當時，婆羅門扛著國王的頭走了，諸位大臣、百姓、夫人、太子，看到國王的頭自己掉在地上，一同悲號，昏厥後又甦醒；有的悲傷過度吐血而死，有的驚愕地愣在那裡什麼都不知道，有的自己剪掉頭髮，有的撕裂自己的衣裳，有的雙手抓破自己的臉，哭聲一片，在地上打滾。當時，婆羅門嫌國王的頭臭，就把它扔在地上，用腳踩著走了。有的人對婆羅門說：『你太殘忍了，竟然如此，既然沒用，為何還要索取？』這時，婆羅門繼續往前走，人們看到他就責罵他，沒有人給他食物，他飢餓憔悴，困苦到了極點。路上有人，問他訊息，得知毗摩羨王已經死了，他失去了希望，懊惱迷亂，心裂成七分，吐血而死。毗摩羨王和勞度差，死後都墮入了阿鼻地獄。其餘的臣民，思念國王的恩德，悲傷而死的，都得以昇天。 『阿難，你要知道，當時的月光王，就是現在的我。毗摩羨王，就是現在的波旬。當時的勞度差婆羅門，就是現在的提婆達多。當時的樹神，就是現在的目犍連。當時的大月大臣，就是現在的舍利弗。在當時，他不忍心看到我死，就先我而死；乃至今日，他不忍心看到我進入涅槃，就先我滅度。』 佛說完這些話后，賢者阿難和各位弟子，聽到佛所說，悲喜交加，異口同聲，一同讚歎如來的功德和奇特的行為。

English version: At that time, the tree spirit, hearing the king's words, restored the Brahmin to his original state. Then, the Brahmin rose from the ground, picked up his knife again, and struck the king's head, which fell into his hand. At that moment, the heavens and earth shook six times, the palaces of the gods trembled, and they were all filled with fear, wondering what was happening. They then saw the Bodhisattva, for the sake of all beings, giving his head as alms, and they all descended, marveling at his extraordinary act, weeping tears like rain. Together, they praised him, saying, 'King Moonlight, by giving his head as alms, has now perfected the Dana Paramita.' At that moment, the sound spread throughout the world. King Vimalasena, upon hearing this, was both joyful and shocked, and his heart broke, causing his death. The Brahmin then carried the king's head away. The ministers, people, queen, and crown prince, seeing the king's head fall to the ground, cried out in unison, fainting and then reviving. Some died from excessive grief, spitting blood; others stood in shock, not knowing what was happening; some cut off their hair; some tore their clothes; some scratched their faces with their hands, crying and rolling on the ground. The Brahmin, disgusted by the smell of the king's head, threw it on the ground and trampled on it. Some people said to the Brahmin, 'You are so cruel, how could you do such a thing? Since it is useless, why did you ask for it?' At that time, the Brahmin continued on his way, and people cursed him when they saw him. No one gave him food, and he became emaciated from hunger, suffering to the extreme. On the road, someone asked him for news, and upon learning that King Vimalasena had died, he lost all hope, became distraught, his heart broke into seven pieces, and he died spitting blood. King Vimalasena and Laudura both fell into the Avici hell after their deaths. The rest of the ministers and people, remembering the king's kindness, died from grief and were reborn in heaven. 'Ananda, you should know that the King Moonlight of that time is now me. King Vimalasena is now Mara. The Brahmin Laudura of that time is now Devadatta. The tree spirit of that time is now Maudgalyayana. The great minister of that time is now Sariputra. At that time, he could not bear to see me die, so he died before me; even today, he cannot bear to see me enter Nirvana, so he passes away before me.' After the Buddha finished speaking, the venerable Ananda and all the disciples, hearing what the Buddha had said, were filled with both sorrow and joy. They all praised the Buddha's virtues and extraordinary deeds in unison.

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。咸共專修，有得四道果者，有發無上正真道意者，皆大歡喜，敬戴奉行。

◎（三二）快目王眼施緣品第二十七

一時佛在舍衛國祇樹給孤獨園。爾時世尊，大眾圍繞，而為說法，城中人民，樂聽法者，往至佛所，前後相次。時城中有盲婆羅門，坐街道邊，聞多人眾行步駛疾，即問行人：「此多人眾，欲何所至？」行人答曰：「汝不知耶？如來出世，此難值遇，今在此國，敷演道化。我等欲往聽其說法。」此婆羅門，而有一術，眾生之中，有八種聲，悉能別識，知其相祿。何謂八種？一曰烏聲，二曰三尺烏聲，三曰破聲，四曰雁聲，五曰鼓聲，六曰雷聲，七曰金鈴聲，八曰梵聲。其烏聲者，其人受性，不識恩養，志不廉潔。三尺烏聲者，受性兇暴，樂為傷害，少於慈順。其破聲者，男作女聲，女作男聲，其人薄德貧窮下賤。其雁聲者，志性剿了，多於親友，將接四遠。其鼓聲者，言辭辯捷，解釋道理，必為國師。其雷聲者，智慧深遠，散析法性，任化天下。金鈴聲者，巨富饒財，其人必積千億兩金。其梵聲者，福德彌高，若在家者，作轉輪聖王，出家學道，必得成佛。時婆羅門，語行路人：「我能識別人之語聲，若實是佛，當有梵音，汝可將我往至其所，當試聽之，審是佛不？」時行路人，因牽將往，漸近佛所。聞佛說法，梵音具足，深遠流暢，歡喜踴躍，兩目得開，便得見佛，紫磨金色，三十二相，明朗如日，即時禮佛，喜慶無量

他們都一起專心修行，有人證得了四道果位，有人發起了無上正真道的心意，大家都非常歡喜，恭敬地信奉和實行。 ◎（三二）快目王眼施緣品第二十七 一時，佛陀在舍衛國的祇樹給孤獨園。當時，世尊被大眾圍繞，正在為大家說法。城裡的人民，喜歡聽法的，都前往佛陀所在的地方，前後相繼。當時，城裡有一個盲眼的婆羅門，坐在街道邊，聽到很多人行走匆忙，就問行人：『這些人，想要去哪裡？』行人回答說：『你不知道嗎？如來出世，這是很難遇到的，現在就在這個國家，宣講佛法。我們想要去聽他說法。』這個婆羅門，有一種法術，能夠辨別眾生中的八種聲音，知道它們所代表的命運。這八種聲音是什麼呢？第一種是烏鴉的聲音，第二種是三尺烏鴉的聲音，第三種是破裂的聲音，第四種是大雁的聲音，第五種是鼓的聲音，第六種是雷的聲音，第七種是金鈴的聲音，第八種是梵音。發出烏鴉聲音的人，天性不識恩情，志向不廉潔。發出三尺烏鴉聲音的人，天性兇暴，喜歡傷害別人，很少有慈悲順從之心。發出破裂聲音的人，男人發出女人的聲音，女人發出男人的聲音，這個人品德低下，貧窮困苦。發出大雁聲音的人，志向高遠，有很多親友，能夠結交四方的人。發出鼓聲音的人，言辭敏捷，善於解釋道理，必定會成為國師。發出雷聲音的人，智慧深遠，能夠分析佛法的本質，可以教化天下。發出金鈴聲音的人，非常富有，這個人必定會積累千億兩黃金。發出梵音的人，福德非常高，如果在家，會成為轉輪聖王，如果出家學道，必定會成佛。當時，婆羅門對路人說：『我能夠辨別別人的聲音，如果真的是佛，應該有梵音，你可以帶我到他那裡，我試著聽一下，看看是不是佛？』當時，路人就牽著他前往，漸漸靠近佛陀所在的地方。聽到佛陀說法，梵音圓滿具足，深遠流暢，他歡喜雀躍，雙眼得以睜開，便看到了佛陀，紫磨金色，三十二相，明亮如太陽一般，立刻向佛陀禮拜，歡喜慶幸，無法言說。

They all diligently practiced together. Some attained the four fruits of the path, and some generated the intention for the unsurpassed, true, and right path. They were all greatly delighted, respectfully embracing and practicing the teachings. ◎ (32) The Chapter on the Predestined Affinity of King Quick-Eye's Eye Donation, Twenty-Seventh At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, the World Honored One was surrounded by a large assembly, expounding the Dharma. The people in the city, who were fond of listening to the Dharma, went to the place where the Buddha was, one after another. At that time, there was a blind Brahmin in the city, sitting by the side of the road. Hearing the hurried footsteps of many people, he asked the passersby, 'Where are all these people going?' The passersby replied, 'Don't you know? The Tathagata has appeared in the world, which is a rare occurrence. He is now in this country, expounding the Dharma. We want to go and listen to his teachings.' This Brahmin had a skill that allowed him to distinguish eight kinds of sounds among living beings and know their corresponding fortunes. What are these eight kinds of sounds? The first is the sound of a crow, the second is the sound of a three-foot crow, the third is a broken sound, the fourth is the sound of a wild goose, the fifth is the sound of a drum, the sixth is the sound of thunder, the seventh is the sound of a golden bell, and the eighth is the Brahma sound. Those who make the sound of a crow are by nature ungrateful and have impure intentions. Those who make the sound of a three-foot crow are by nature fierce and violent, fond of harming others, and have little compassion and obedience. Those who make a broken sound, men making women's voices and women making men's voices, are of low virtue and are poor and destitute. Those who make the sound of a wild goose have lofty aspirations, many friends, and can connect with people from all directions. Those who make the sound of a drum are quick-witted in speech, good at explaining principles, and will surely become national teachers. Those who make the sound of thunder have profound wisdom, can analyze the nature of the Dharma, and can transform the world. Those who make the sound of a golden bell are extremely wealthy, and they will surely accumulate billions of gold. Those who make the Brahma sound have extremely high merit and virtue. If they are householders, they will become wheel-turning sage kings; if they leave home to study the path, they will surely attain Buddhahood. At that time, the Brahmin said to the passersby, 'I can distinguish people's voices. If it is truly the Buddha, he should have the Brahma sound. You can take me to him, and I will try to listen to see if it is the Buddha.' At that time, the passersby led him along, gradually approaching the place where the Buddha was. Hearing the Buddha expounding the Dharma, the Brahma sound was complete and perfect, profound and flowing. He was overjoyed, and his eyes were opened. He then saw the Buddha, with a body of purple-gold color, possessing the thirty-two marks, as bright as the sun. He immediately bowed to the Buddha, his joy and happiness beyond measure.

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。佛為說法，志心聽受，即破二十億惡，得須陀洹，已得慧眼，便求出家。佛言：「善來！」便成沙門。佛重方便，廣為說法，即復尋得阿羅漢果。一切眾會，莫不奇怪。

賢者阿難，從座而起，長跪叉手，而白佛言：「世尊出世，實多饒益，拔濟盲冥，恩難稱極。此婆羅門，一時之中，肉眼既開，慧眼清凈。佛於此人，恩何隆厚？」

佛告阿難：「吾與其眼，不但今日，過去世時，亦復與眼。」

阿難重白：「不審，世尊！過去與眼，其事云何？唯愿垂哀，具為解說。」

佛告阿難：「過去久遠，無量無數不可思議阿僧祇劫，此閻浮提，有一大城，名富迦羅拔。時有國王，名須提羅(此言快目)，所以名之為快目者，其目明凈，清妙無比，徹睹墻壁，視四十里，以是故立字號曰快目。領閻浮提八萬四千國，六萬山川，八十億聚落。王有二萬夫人婇女，一萬大臣，五百太子，其第一太子，名尸羅拔陀提(此言戒賢)。王有慈悲，愍念一切，養育民物，猶如慈父，化導以善，民從其度，風時雨順，四氣和適，其國豐樂，群生蒙賴。爾時其王，退自思惟：『我因宿福，今為人主，財寶五欲，富有四海，發言化下，如風靡草。今世會用，更無紹續，恐我來世，窮苦是分。譬如耕夫，春日多種，秋夏收入，所得必廣，復遭春時，若當懶惰，來秋于谷何望？是以我今于諸福田，及時廣種，不宜懈怠

現代漢語譯本：佛陀講法時，如果有人專心聽受，就能破除二十億種惡業，證得須陀洹果，獲得慧眼，然後就會請求出家。佛陀會說：『善來！』，那人就成為沙門。佛陀再次運用方便法門，廣泛地為他講法，那人隨即又證得阿羅漢果。所有在場的人，無不感到驚奇。 賢者阿難從座位上站起來，長跪合掌，對佛陀說：『世尊出世，實在有極大的利益，救拔了盲昧的眾生，恩德難以稱量。這位婆羅門，在很短的時間內，肉眼得以開明，慧眼也變得清凈。佛陀對這個人，恩德是何等的深厚啊？』 佛陀告訴阿難：『我給予他眼睛，不只是今天，在過去世時，也曾給予他眼睛。』 阿難再次請示說：『不明白，世尊！過去給予眼睛，是怎麼回事呢？希望您能慈悲，詳細地為我們解說。』 佛陀告訴阿難：『在過去很久遠，無量無數不可思議阿僧祇劫之前，這個閻浮提，有一座大城，名叫富迦羅拔。當時有一位國王，名叫須提羅（意思是快目），之所以稱他為快目，是因為他的眼睛明亮清澈，無比美妙，能穿透墻壁，看到四十里遠的地方，因此得名快目。他統治著閻浮提的八萬四千個國家，六萬座山川，八十億個村落。國王有兩萬位夫人和宮女，一萬位大臣，五百位太子，其中第一位太子，名叫尸羅拔陀提（意思是戒賢）。國王慈悲為懷，憐憫一切眾生，養育人民，如同慈父一般，用善道教化他們，人民都遵從他的教導，風調雨順，四季和諧，國家富足安樂，眾生都蒙受恩澤。當時，國王退朝後，自己思量：『我因為宿世的福報，今生才成為一國之主，擁有四海的財富和五欲的享受，發號施令，如同風吹草動一般。今生享用，卻無後繼，恐怕我來世會窮困潦倒。譬如農夫，春天辛勤耕種，秋冬收穫，所得必定豐厚，如果到了春天，卻懶惰不耕種，來年秋天又有什麼指望呢？因此，我現在應該在各種福田中，及時廣種福報，不應該懈怠。』

English version: When the Buddha preached the Dharma, if someone listened attentively, they could break through twenty billion evil karmas, attain the state of Srotapanna, gain the wisdom eye, and then request to leave home. The Buddha would say, 'Welcome!' and that person would become a Shramana. The Buddha would then use skillful means again, extensively preaching the Dharma to them, and that person would then attain the state of Arhat. Everyone present was amazed. The venerable Ananda rose from his seat, knelt down with his palms together, and said to the Buddha, 'World Honored One, your appearance in the world is truly of great benefit, rescuing beings from blindness and ignorance, your kindness is immeasurable. This Brahmin, in a short time, has had his physical eyes opened and his wisdom eye purified. How profound is the Buddha's kindness to this person?' The Buddha told Ananda, 'I gave him eyes, not only today, but also in past lives.' Ananda asked again, 'I do not understand, World Honored One! How did you give him eyes in the past? I beseech you to be compassionate and explain it in detail.' The Buddha told Ananda, 'In the distant past, countless immeasurable asamkhya kalpas ago, in this Jambudvipa, there was a great city called Pukarabala. At that time, there was a king named Sudhira (meaning 'Quick Eyes'). He was called Quick Eyes because his eyes were bright and clear, incomparably beautiful, able to see through walls and see forty miles away. Therefore, he was given the name Quick Eyes. He ruled over 84,000 countries, 60,000 mountains and rivers, and 8 billion villages in Jambudvipa. The king had 20,000 wives and concubines, 10,000 ministers, and 500 princes, the first of whom was named Shilabhadradhi (meaning 'Virtuous Discipline'). The king was compassionate, had pity for all beings, nurtured the people like a loving father, and taught them with goodness. The people followed his teachings, the wind and rain were timely, the four seasons were harmonious, the country was prosperous and peaceful, and all beings benefited from his grace. At that time, the king, after retiring from court, thought to himself: 'Because of my past merits, I am now the ruler of a country, possessing the wealth of the four seas and the enjoyment of the five desires. My commands are carried out like the wind bending the grass. I am enjoying this life, but there is no continuation, I fear that I will be impoverished in the next life. It is like a farmer who diligently cultivates in the spring, and harvests in the autumn and summer, the yield will be abundant. If he is lazy in the spring, what can he expect in the autumn? Therefore, I should now sow seeds of merit in various fields of merit in a timely manner, and should not be lazy.'

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。』即告群臣：『出我庫藏金銀珍寶衣被飲食所須之具，著諸城門，及積市中，遍行宣令，一切人民，有所乏者，皆悉來取。』並復告下八萬四千國，亦令開藏施給一切。時諸群臣，奉受王教，即豎金幢，擊大金鼓，謄王慈教，遍閻浮提。閻浮提人，沙門婆羅門、孤貧困厄、年老疾病，有所欲得，稱意而與。一切人情，賴王慈澤，安快自娛，無復憂慮，歌頌讚嘆，皆稱王德。

「爾時邊裔，有一小國，其王名曰波羅陀跋彌，恃遠慠慢，不賓王化，又其治政，五事無度，受性倉卒，少於思慮，耽荒色慾，不理國政，國有忠賢，不往咨稟，邊境之土，役使煩倍，商賈到國，稅奪過常。彼王有臣，名勞陀達，聰明智略，明識道理，睹其違度，前諫王曰：『王有五事，不能安國，必招禍患，恐是不久；儻不忌諱，聽臣說之。』王曰：『便道。』尋長跪白王：『受性倉卒，少於思慮，事大不當，必致後悔。王耽荒色慾，不理國事外有枉滯，理情無處。國有忠賢，不往咨稟，則不防慮未然之事。邊土之民，役調煩劇，則思違背賓屬他國。商賈稅奪，違于常度，惡憚行來，寶貨猛貴。有此五事亡國之兆，愿王易操，與民更始。須提羅王，恩慈廣普，閻浮提人，咸蒙慧澤；我曹此國，獨不恭順，幽遐之民，不蒙其潤。愿王降意，還相承奉，便可子孫食祿長久。』波羅陀跋彌，聞此臣語，心恚作色，不從其言

於是，國王告訴所有大臣：『打開我的國庫，拿出金銀珠寶、衣服、食物等一切所需之物，擺放在各個城門和集市中，並廣為宣告，讓所有人民，凡有缺乏的，都可以前來領取。』同時，他還下令給八萬四千個國家，也讓他們打開國庫，施捨給一切需要的人。當時，各位大臣接受國王的旨意，立即豎起金色的旗幟，敲響巨大的金鼓，傳揚國王的慈悲教誨，遍佈整個閻浮提。閻浮提的人民，包括僧侶、婆羅門、孤寡貧困、年老體弱者，凡有所求，都能如願以償。所有人都依賴國王的恩澤，安樂自在，不再有憂慮，他們歌頌讚美，都稱讚國王的德行。 當時，在邊遠地區，有一個小國，國王名叫波羅陀跋彌，他仗著地處偏遠，傲慢無禮，不接受國王的教化。而且他的執政，在五個方面都毫無節制：性情急躁，缺乏思考；沉迷酒色，不理朝政；國家有忠臣賢士，卻不去諮詢；邊境地區的百姓，徭役繁重；商賈來到他的國家，被徵收過高的稅賦。這個國王有一個大臣，名叫勞陀達，他聰明睿智，明辨事理。看到國王如此胡作非爲，便上前勸諫說：『大王您在五個方面都不能安定國家，必定會招致禍患，恐怕為時不遠了；如果大王不介意，請允許我把話說完。』國王說：『說吧。』勞陀達隨即長跪稟告國王：『您性情急躁，缺乏思考，處理大事不妥當，必定會後悔。您沉迷酒色，不理朝政，導致國家內外都有冤屈，百姓無處申訴。國家有忠臣賢士，您卻不去諮詢，這樣就不能防患於未然。邊境地區的百姓，徭役繁重，就會想著背叛您，投靠其他國家。商賈被徵收過高的稅賦，就會害怕前來，導致貨物稀缺昂貴。這五件事都是亡國的徵兆，希望大王您能改變做法，與民更始。須提羅國王，恩慈廣佈，閻浮提的人民，都蒙受他的恩澤；我們這個國家，卻唯獨不恭順，邊遠地區的百姓，也無法得到他的恩惠。希望大王您能改變心意，重新歸順，這樣子孫後代才能長久享受俸祿。』波羅陀跋彌聽到大臣的話，勃然大怒，臉色鐵青，不聽他的勸告。

Then, the king announced to all his ministers: 『Open my treasuries and bring out all the gold, silver, jewels, clothing, food, and other necessities. Place them at all the city gates and in the marketplaces, and proclaim widely that all people, whoever is in need, may come and take what they require.』 He also sent word to eighty-four thousand kingdoms, ordering them to open their treasuries and give to all who needed. At that time, the ministers, receiving the king's decree, immediately erected golden banners, beat large golden drums, and spread the king's compassionate teachings throughout Jambudvipa. The people of Jambudvipa, including monks, Brahmins, the orphaned, the poor, the elderly, and the sick, all received what they desired. Everyone relied on the king's grace, living in peace and joy, free from worry. They sang praises, all extolling the king's virtues. At that time, in a remote border region, there was a small kingdom whose king was named Paratavami. He was arrogant and disrespectful, relying on his distance, and did not accept the king's teachings. Moreover, his governance was excessive in five ways: he was impetuous and lacked consideration; he indulged in debauchery and neglected state affairs; he did not consult the loyal and wise ministers of the country; the people in the border regions were burdened with heavy labor; and merchants who came to his country were subjected to excessive taxes. This king had a minister named Lautada, who was intelligent and wise, and understood the principles of reason. Seeing the king's misconduct, he stepped forward to advise him, saying: 『Your Majesty, you are unable to secure the country in five ways, and you will surely bring disaster upon yourself, and it will not be long before it happens. If you do not mind, please allow me to speak.』 The king said: 『Speak.』 Lautada then knelt and reported to the king: 『Your Majesty, you are impetuous and lack consideration, and your handling of important matters is inappropriate, which will surely lead to regret. You indulge in debauchery and neglect state affairs, causing injustices both inside and outside the country, and the people have nowhere to seek redress. You do not consult the loyal and wise ministers of the country, and thus you cannot prevent future problems. The people in the border regions are burdened with heavy labor, and they will think of betraying you and joining other countries. The excessive taxes imposed on merchants will make them afraid to come, leading to a scarcity of goods and high prices. These five things are signs of a country's downfall. I hope Your Majesty will change your ways and start anew with the people. King Sudhira's kindness is widespread, and the people of Jambudvipa all benefit from his grace. Our country alone is not respectful, and the people in the remote regions cannot receive his benefits. I hope Your Majesty will change your mind and return to allegiance, so that your descendants may enjoy their positions for a long time.』 Paratavami, hearing his minister's words, became furious and turned pale, and did not heed his advice.

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。臣勞陀達，益生瞋憒，能自心念：『我見王治政，匡化不周，表貢忠誠，望相扶輔，反更怒盛，不從我言。言既不用，儻復見殺，當就除之，為民去患。』謀未及就，事已發露，王合兵眾，欲往誅討。時勞陀達，知王欲收，即便乘疾馬，逃走而去，兵眾尋逐。彼勞陀達，素善射術，又知人身著射應死處凡有十八，兵眾雖逮，不敢能近，逕得徹到富迦羅拔國。見快目王，拜問訊訖，共王談對，事事得理，王即善之，立為大臣。漸得親近，具以來事，以用啟聞。王聞是已，問群臣言：『彼之國土，不屬我耶？』群臣答曰：『悉屬大王，但恃遐遠，不來賓附。』勞陀達言：『彼波羅陀跋彌，頑嚚兇闇，縱逸荒迷，不識禮度，憑遠守謬，不承王命；彼民惡厭，視之如怨，與臣兵馬，自往降伏。』王聞其語，即然可之。告下諸國，選擇兵眾，剋日都集，往彼波羅陀跋彌王國。

「爾時波羅陀跋彌比國之王，遣人語之：『閻浮提內，都敕發兵，當集汝國；汝快晏然而安坐耶？』波羅陀跋彌聞是訊息，愁悶迷憒，莫知所如，著垢黑衣，坐黑闇所。有輔相婆羅門，來至其所，問其意故：『王有何憂？愿見示語。』波羅陀跋彌王曰：『卿不聞乎？前勞陀達，逃突至彼快目王邊，因相發起，令快目王悉發八萬四千諸國兵眾，欲來攻我。若當來者，便滅我國。』其輔相曰：『當令群臣試共議之。』即合共議，各各異計，共輔相言：『我聞快目王，自誓佈施，唯除父母，不以施耳，其餘一切，不逆來意

現代漢語譯本：我，勞陀達，越發感到憤怒和困惑，心中暗想：『我看到國王治理國家，教化百姓不夠周全，所以進獻忠誠，希望能夠輔佐他，反而更加激怒了他，不聽我的勸告。既然我的建議不被採納，如果他還要殺我，不如先除掉他，為百姓除去禍患。』 計劃還沒來得及實施，事情就已經敗露，國王集結兵力，想要討伐我。當時，勞陀達知道國王要抓捕他，就立刻騎上快馬逃走了，士兵們緊追不捨。勞陀達，平時擅長射箭，又知道人體被射中會致命的地方共有十八處，士兵們雖然追上了他，卻不敢靠近，他因此得以順利到達富迦羅拔國。他拜見了快目王，行禮問候完畢，就和國王交談，每件事都說得有理有據，國王很欣賞他，就任命他為大臣。漸漸地，勞陀達得到了國王的信任，就把之前的事情都告訴了國王。國王聽完后，問群臣說：『那個國家，不屬於我們嗎？』群臣回答說：『都屬於大王，只是因為地處偏遠，所以沒有來歸附。』勞陀達說：『那個波羅陀跋彌，頑固愚昧，兇殘昏庸，放縱荒淫，不講禮儀，仗著地處偏遠就胡作非爲，不聽從大王的命令；那裡的百姓厭惡他，視他為仇敵，請大王給我兵馬，我親自去降服他。』國王聽了他的話，就同意了。於是下令給各個國家，挑選士兵，按期集合，前往波羅陀跋彌王國。 當時，波羅陀跋彌國的國王，派人告訴他說：『閻浮提內，都下令發兵，將要集結到你的國家；你還是快點安穩地坐著吧？』波羅陀跋彌聽到這個訊息，愁悶困惑，不知所措，穿著骯髒的黑衣服，坐在黑暗的地方。有個輔相婆羅門，來到他那裡，問他原因：『大王有什麼憂愁？希望您能告訴我。』波羅陀跋彌王說：『你沒聽說嗎？之前的勞陀達，逃跑到了快目王那裡，因為他的挑唆，快目王發了八萬四千個國家的兵力，想要來攻打我。如果他們來了，我的國家就要滅亡了。』他的輔相說：『應該讓群臣一起商議一下。』於是大家一起商議，各有不同的計策，輔相說：『我聽說快目王，發誓要佈施，除了父母，不吝嗇任何東西，對於來求佈施的人，不會拒絕。』

English version: I, Raudradatta, grew increasingly angry and confused, thinking to myself: 『I see that the king's governance and his efforts to educate the people are inadequate, so I offered my loyalty, hoping to assist him. Instead, he has become even more enraged and refuses to heed my advice. Since my suggestions are ignored, and if he intends to kill me, I might as well eliminate him first, thus removing a source of trouble for the people.』 Before the plan could be executed, it was exposed, and the king gathered his forces to punish me. When Raudradatta learned of the king's intention to capture him, he immediately fled on a fast horse, pursued by the soldiers. Raudradatta, skilled in archery and knowing the eighteen vital points on the human body, was able to keep the soldiers at bay, and thus he managed to reach the kingdom of Pukkara. He paid his respects to King Ksemaka, and after the greetings, he engaged in conversation with the king, presenting his case logically. The king was impressed and appointed him as a minister. Gradually, Raudradatta gained the king's trust and revealed the events that had transpired. Upon hearing this, the king asked his ministers, 『Does that kingdom not belong to us?』 The ministers replied, 『It does belong to Your Majesty, but due to its remote location, it has not submitted.』 Raudradatta said, 『That Paratavarmika is stubborn, ignorant, cruel, and foolish, indulging in debauchery and lacking manners. He relies on his remote location to act recklessly and disobey Your Majesty's orders. The people there despise him and view him as an enemy. Grant me troops, and I will personally subdue him.』 The king agreed. He then issued orders to various kingdoms to select soldiers and assemble them on a designated date to march towards the kingdom of Paratavarmika. At that time, the king of Paratavarmika sent a messenger to say, 『Throughout Jambudvipa, orders have been issued to raise troops, and they will soon gather in your kingdom. Would you rather sit idly by?』 Upon hearing this news, Paratavarmika was filled with sorrow and confusion, not knowing what to do. He wore dirty black clothes and sat in a dark place. A minister, a Brahmin, came to him and asked, 『What troubles you, Your Majesty? Please tell me.』 King Paratavarmika said, 『Have you not heard? The former Raudradatta fled to King Ksemaka, and because of his instigation, King Ksemaka has mobilized troops from eighty-four thousand kingdoms to attack me. If they come, my kingdom will be destroyed.』 His minister said, 『We should have the ministers discuss this.』 So they gathered to discuss, each with different ideas. The minister said, 『I have heard that King Ksemaka has vowed to give alms, and he will not refuse anyone who comes to ask, except for his parents.』

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。今此國中，有盲婆羅門，當勸勉之往乞王眼，若能得者，軍兵足卻。』王聞是語，即然可之，尋遣輔相，往求曉之。輔相即時，遣人往喚，尋使來而告之曰：『今有國事，欲相勞苦，愿垂留意，共相佐辦。』婆羅門言：『我今盲冥，竟何所能而相佐辦？』輔相又曰：『須提羅王，欲合兵眾來伐我國，若當來者，我等強壯，雖能逃避，猶憂殘戮，況汝無目，能得脫耶？彼王有誓：「一切佈施，隨人所須，不逆人意。」往從乞眼，庶必得之。若得其眼，兵眾可息。此事茍辦，當重募汝。』婆羅門言：『今我無見，此事云何？』王重勸勉：『我當遣人將護汝往。』即給道糧行道所須，引路而去。

「時快目王國，種種災怪悉皆興現。空中崩聲，曳電星落，陰霧霹靂，地處處裂，飛鳥之類，悲鳴感切，挫戾其身，自拔羽翼，虎狼師子走獸之屬，鳴吼人間，宛轉于地。國王臣民，怪其所以。時婆羅門，漸到大城，逕至殿前，高聲唱言：『我在他國，承王名德，一切佈施，不逆人意，故涉遠來，慾望乞丐。』王聞是語，即下問訊：『步涉遐道，得無疲倦？若欲所得，一切所須，國土珍寶，車馬輦輿，衣被飲食，隨病醫藥，一切所須，皆當給與。』婆羅門言：『外物佈施，福德不妙，內身佈施，果報乃大。我久失眼，長夜處冥，承聞大王，故發意來，欲乞王眼。』王聞歡喜，語婆羅門：『若欲得眼，我當相與。』婆羅門言：『欲與我者，何時能與？』王語之曰：『卻後七日，便當與汝

現代漢語譯本：現在這個國家裡，有個瞎眼的婆羅門，應該勸他去向國王乞求眼睛，如果能得到，軍隊就足以退卻。』國王聽了這話，就認為可行，立刻派遣輔相，前去告知此事。輔相立刻派人去叫他，隨即讓他來並告訴他說：『現在有國家大事，想勞煩您，希望您能留意，共同協助辦理。』婆羅門說：『我現在瞎了，究竟能做什麼來協助辦理呢？』輔相又說：『須提羅王，想要集結軍隊來攻打我國，如果他們來了，我們這些強壯的人，雖然能逃避，仍然擔心被殘殺，何況您沒有眼睛，能逃脫嗎？那個國王發過誓：「一切佈施，隨人所需，不違揹人的意願。」去向他乞求眼睛，或許一定能得到。如果得到他的眼睛，軍隊就可以退卻。這件事如果辦成，會重金酬謝您。』婆羅門說：『我現在看不見，這件事怎麼辦呢？』國王再次勸勉：『我會派人護送您前往。』隨即供給路上的糧食和所需物品，引路而去。 現代漢語譯本：『當時快目王國，各種災異現象都出現了。空中傳來崩裂的聲音，閃電劃過，星辰墜落，陰雲密佈，雷聲震耳，地面到處開裂，飛鳥之類的動物，悲鳴悽切，折斷身體，自己拔掉羽毛，虎狼獅子等走獸，在人間鳴叫咆哮，在地上翻滾。國王和臣民，都對這些現象感到奇怪。這時婆羅門，漸漸來到大城，直接來到宮殿前，高聲喊道：『我在其他國家，聽說大王您有美德，一切佈施，不違揹人的意願，所以遠道而來，想要乞討。』國王聽了這話，立刻下殿問候：『長途跋涉，沒有感到疲倦吧？如果想要得到什麼，一切所需，國土珍寶，車馬轎子，衣服飲食，隨病所需的藥物，一切所需，都會給予。』婆羅門說：『外在的財物佈施，福德不妙，內在的身體佈施，果報才大。我很久失去了眼睛，長夜處於黑暗之中，聽說大王您，所以發心前來，想要乞求大王的眼睛。』國王聽了很高興，對婆羅門說：『如果想要得到眼睛，我應當給你。』婆羅門說：『想要給我，什麼時候能給？』國王對他說：『七天之後，就給你。』

English version: 'Now, in this country, there is a blind Brahmin. He should be urged to beg the king for his eyes. If he can obtain them, the army will be able to retreat.' Upon hearing this, the king agreed and immediately sent his minister to inform the Brahmin. The minister then sent for the Brahmin, who came and was told, 'There is a matter of state that requires your assistance. We hope you will pay attention and help us.' The Brahmin replied, 'I am blind now, what can I possibly do to help?' The minister continued, 'King Sudira intends to gather his troops to attack our country. If they come, we, the strong ones, though we may escape, still fear being slaughtered. How much more so for you, who are without sight? That king has vowed, 「I will give all things to those who need them, without denying their requests.」 Go and beg him for his eyes, and perhaps you will obtain them. If you get his eyes, the army can be stopped. If you accomplish this, you will be greatly rewarded.' The Brahmin said, 'I cannot see now, how can I do this?' The king urged him again, 'I will send people to escort you.' He then provided food and necessities for the journey and sent him on his way. English version: 'At that time, in the kingdom of Quick Eye, all sorts of strange and ominous events began to occur. There were sounds of cracking in the sky, lightning flashed, stars fell, dark clouds gathered, thunder roared, and the ground cracked everywhere. Birds and other creatures cried out in sorrow, breaking their bodies and pulling out their own feathers. Tigers, wolves, lions, and other beasts roared and howled among the people, rolling on the ground. The king and his subjects were puzzled by these events. At this time, the Brahmin gradually arrived at the great city and went directly to the palace, where he shouted loudly, 「I have come from another country, having heard of your virtuous reputation, that you give all things without denying any request. Therefore, I have traveled far to beg from you.」 Upon hearing this, the king immediately descended from his throne to greet him, saying, 「Having traveled such a long way, are you not tired? If there is anything you desire, all that you need, the treasures of the kingdom, carriages and palanquins, clothing and food, medicine for any illness, all that you require, will be given to you.」 The Brahmin replied, 「Giving external things is not a great blessing, but giving one』s own body brings great rewards. I have long lost my sight and have been in darkness for a long time. Having heard of your majesty, I have come with the intention of begging for your eyes.」 The king was delighted and said to the Brahmin, 「If you desire my eyes, I shall give them to you.」 The Brahmin asked, 「If you intend to give them to me, when will you give them?」 The king replied, 「After seven days, I will give them to you.」'

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。』王即宣下八萬四千小國：『須提羅王，卻後七日，當剜其目施婆羅門。諸欲來者，悉皆時集。』諸王人民聞斯令已，普來奔詣于大王所。八萬四千諸王臣民，以身投地，腹拍王前，啼淚交流，而白王言：『我之等類，閻浮提人，蒙賴大王，以為蔭覆。若當剜眼施婆羅門，一切人民，當何恃怙？唯愿回意，勿為一人而舍一切。』一萬大臣亦皆投地，仰白王言：『何不哀愍憐我曹等？為一人意，捨棄我等。唯愿回意，莫與其眼。』二萬夫人，頭腦打地，腹拍王前，亦皆求請：『唯愿大王！回意易志，莫以眼施，安慰我等。』五百太子，涕哭王前：『唯愿天父！當具矜憐莫以眼施，撫養我等。』時戒賢太子，重白王言：『愿剜我眼，以代父王。所以然者？我雖身死，國無損益；大王無眼，海內靡恃。』時快目王，告諸王臣夫人太子：『我受身來，生死長久，設積身骨，高於須彌；斬刺之血，倍於四海；而飲母乳，過四大江；別離悲淚，多於四海。地獄之中，破壞之身，燒煮斫刺，棄眼無數。餓鬼之中，受若干形，火從身出，還自焦然，如是破壞，眼亦無數。畜生之中，更相食啖，種種死傷，復不可計。人間受身，壽多中夭，或爭色慾，還相圖謀，共相傷殺，死非一徹。如是破散，無央數眼，正使生天，命亦不久。計本以來，亦受多形，於此三界，回波五道，為貪恚癡，碎身塵數，未曾給施用求佛道。如此臭眼，危脆之物，如是不久，自當爛壞；今得用施，不應不與

『國王立即向八萬四千小國宣告：『須提羅王，七日之後，將剜出他的眼睛施捨給婆羅門。所有想來的人，都應按時聚集。』各國國王和人民聽到這個命令后，都紛紛奔向大王所在之處。八萬四千諸侯的臣民，以身體撲倒在地，腹部拍打著國王面前的地面，哭泣著說道：『我們這些閻浮提的人民，仰賴大王，得以庇護。如果剜眼施捨給婆羅門，所有人民將依靠什麼呢？只希望您能改變主意，不要爲了一個人而捨棄所有人。』一萬大臣也紛紛撲倒在地，仰頭對國王說：『為何不憐憫我們這些人？爲了一個人的意願，而捨棄我們。只希望您能改變主意，不要給他眼睛。』兩萬夫人，頭腦撞擊地面，腹部拍打著國王面前的地面，也都在請求：『只希望大王！改變主意，不要施捨眼睛，以此來安慰我們。』五百太子，在國王面前哭泣：『只希望父王！能夠憐憫我們，不要施捨眼睛，撫養我們。』這時，戒賢太子，再次對國王說：『希望剜我的眼睛，來代替父王。之所以這樣，是因為我即使身死，對國家也沒有什麼損失；大王沒有眼睛，國內就沒有依靠。』這時，快目王，告訴各位國王、大臣、夫人、太子：『我受生以來，生死漫長，即使積累的骨頭，高於須彌山；斬殺流出的血，超過四海；而喝的母乳，超過四大江；離別的悲傷眼淚，多於四海。在地獄之中，身體被破壞，燒煮砍刺，捨棄的眼睛無數。在餓鬼之中，承受各種各樣的形體，火從身體里冒出，又把自己燒焦，像這樣被破壞的，眼睛也無數。在畜生之中，互相吞食，各種各樣的死傷，也無法計算。在人間受生，壽命大多中途夭折，或者爭奪**，互相圖謀，互相傷害殺戮，死亡不止一次。像這樣破散的，有無數的眼睛，即使生到天上，壽命也不長久。算起來，從根本以來，也受過很多形體，在這三界之中，輪迴五道，因為貪婪、嗔恨、愚癡，粉身碎骨如塵土，未曾用來佈施以求佛道。像這樣臭穢的眼睛，是危險脆弱的東西，像這樣不久，自己就會腐爛壞掉；現在能夠用來施捨，不應該不給。』

'The king immediately proclaimed to the eighty-four thousand small kingdoms: 'King Sudhira, after seven days, will have his eyes gouged out and given to the Brahmin. All who wish to come should gather at the appointed time.' Upon hearing this decree, the kings and people of all the kingdoms rushed to the great king's location. The subjects of the eighty-four thousand kings prostrated themselves on the ground, beating their bellies before the king, weeping and saying: 'We, the people of Jambudvipa, rely on the great king for protection. If you gouge out your eyes to give to the Brahmin, what will all the people rely on? We only hope that you will change your mind and not abandon everyone for the sake of one person.' Ten thousand ministers also prostrated themselves on the ground, looking up at the king and saying: 'Why do you not have pity on us? For the sake of one person's wish, you are abandoning us. We only hope that you will change your mind and not give him your eyes.' Twenty thousand consorts, hitting their heads on the ground, beating their bellies before the king, also pleaded: 'We only hope, great king! Change your mind and do not give away your eyes, to comfort us.' Five hundred princes wept before the king: 'We only hope, father! Have compassion and do not give away your eyes, and nurture us.' At this time, Prince Jiexian, again said to the king: 'I wish to have my eyes gouged out to replace my father. The reason for this is that even if I die, there will be no loss to the country; if the great king has no eyes, the country will have no one to rely on.' At this time, King Kuaimu, told the kings, ministers, consorts, and princes: 'Since I have been born, the cycle of life and death has been long, even if the accumulated bones were higher than Mount Sumeru; the blood from being cut and stabbed exceeded the four seas; and the breast milk I drank exceeded the four great rivers; the tears of sorrow from separation were more than the four seas. In hell, the body is destroyed, boiled, cut, and stabbed, and countless eyes are discarded. Among the hungry ghosts, I have endured various forms, fire comes out of the body, and burns myself, and like this, being destroyed, there are also countless eyes. Among the animals, they eat each other, and there are various kinds of deaths and injuries, which cannot be counted. In human life, most lives are cut short, or they fight for ** , plot against each other, harm and kill each other, and death is not just once. Like this, being broken and scattered, there are countless eyes, even if one is born in heaven, life is not long. Counting from the beginning, I have also taken many forms, in these three realms, revolving through the five paths, because of greed, hatred, and ignorance, my body has been shattered into dust, and I have never used it for giving to seek the path of Buddhahood. Such a foul eye, a dangerous and fragile thing, like this, it will soon rot and decay by itself; now that it can be used for giving, it should not be withheld.'

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。今持此眼，以用佈施求佛無上一切智眼。若我願成，當與汝等，清凈慧眼。汝莫遮我無上道意。』其在會者，默然無言。正語左右：『可挑我眼。』左右諸臣，咸各言曰：『寧破我身，猶如芥子，不能舉手向大王眼。』王語諸臣：『汝等推覓其色正黑諦下視者，便召將來。』諸臣求得，將來與王。王即授刀，敕語令剜。剜得一眼，著王掌中，王便立誓：『我以此眼，以用佈施，誓求佛道。若審當得成佛道者，此婆羅門，得我此眼，即當用視。』作是誓已，王即以眼，安婆羅門眼匡之中，尋得用見，得視王身及餘眾會，歡喜踴躍，不能自勝，即白王言：『得王一眼，足我用視，愿留一眼，王自用看。』王復答言：『我已言決，許與兩眼，不應違言。』便更剜一眼，復著掌中，重複立誓：『我持眼施，用求佛道。審能成佛，至誠不虛，此婆羅門，得於我眼，便當用視。』復安一眼，尋得用視。當爾之時，天地震動，諸天宮殿，皆亦動搖，時諸天人，愕然驚懼，尋見菩薩剜目佈施，咸皆飛來，側塞虛空，散諸華香而用供養，贊言：『善哉！大王所作，甚奇甚特！』天帝前問：『實為奇特！能作是事，欲求何報？』王答言曰：『不求魔梵四王帝釋轉輪聖王三界之樂，以此功德，誓求佛道，度脫眾生，至涅槃樂。』天帝復問：『汝今剜眼，苦痛如是，頗有悔退瞋恚不耶？』王言不悔，亦不瞋恨。天帝復言：『我今觀汝，血出流離，形體戰掉，言不悔恨，此事難信

現代漢語譯本：現在我拿著這雙眼睛，用來佈施，以求得佛陀無上的一切智慧之眼。如果我的願望能夠實現，我將給予你們清凈的智慧之眼。你們不要阻礙我追求無上道的心意。』在場的人都沉默不語。國王對左右的人說：『可以挖我的眼睛。』左右的臣子們都說：『寧願粉碎我們的身體，像芥子一樣，也不能舉手去挖大王的眼睛。』國王對臣子們說：『你們去尋找那些膚色純黑、眼睛向下看的人，就召他來。』臣子們找到后，帶到國王面前。國王接過刀，命令他挖眼。挖出一隻眼睛，放在國王的手掌中，國王便立下誓言：『我用這隻眼睛，用來佈施，發誓求得佛道。如果真的能夠成就佛道，這個婆羅門得到我的這隻眼睛，就應當能夠看見。』發誓之後，國王就把眼睛安在婆羅門的眼眶中，立刻就能看見了，能看到國王的身體和在場的眾人，歡喜踴躍，不能自已，就對國王說：『得到大王的一隻眼睛，足夠我用了，希望留下一隻眼睛，讓大王自己看。』國王回答說：『我已經決定了，答應給你兩隻眼睛，不應該違背諾言。』於是又挖出一隻眼睛，放在手掌中，再次立下誓言：『我用眼睛佈施，用來求得佛道。如果真的能夠成佛，至誠不虛，這個婆羅門得到我的眼睛，就應當能夠看見。』又安上一隻眼睛，立刻就能看見了。當時，天地震動，諸天宮殿，也都搖晃起來，當時的天人們，驚愕恐懼，看到菩薩挖眼佈施，都飛來，擠滿天空，散下各種鮮花香料來供養，讚歎說：『太好了！大王所做的事情，真是奇特！』天帝上前問道：『真是奇特！能夠做這樣的事情，想要得到什麼回報？』國王回答說：『不求魔、梵、四王、帝釋、轉輪聖王三界之樂，用這個功德，發誓求得佛道，度脫眾生，到達涅槃的快樂。』天帝又問：『你現在挖眼，痛苦如此，難道沒有後悔退縮和嗔恨嗎？』國王說不後悔，也沒有嗔恨。天帝又說：『我看到你現在，血流不止，身體顫抖，說不後悔，這件事難以相信！』 現代漢語譯本：』

English version: 'Now I hold these eyes, to use for almsgiving, seeking the Buddha's unsurpassed all-knowing eye. If my wish is fulfilled, I will grant you pure wisdom eyes. Do not obstruct my intention to pursue the unsurpassed path.' Those present were silent. The king said to his attendants, 'You may gouge out my eyes.' The attendants all said, 'We would rather shatter our bodies like mustard seeds than raise a hand to the king's eyes.' The king said to his attendants, 'Seek out those with pure black skin and eyes that look downward, and summon them here.' The attendants found one and brought him before the king. The king took the knife and ordered him to gouge out an eye. Having gouged out one eye, he placed it in the king's palm, and the king made a vow: 'I use this eye for almsgiving, vowing to seek the path of Buddhahood. If I truly attain Buddhahood, this Brahmin, upon receiving my eye, should be able to see.' After making this vow, the king placed the eye in the Brahmin's eye socket, and he could immediately see, seeing the king's body and the assembly, rejoicing and unable to contain himself, he said to the king, 'Having received one of your eyes, it is enough for me to see, I wish to leave one eye for the king to see with.' The king replied, 'I have already decided, having promised to give you both eyes, I should not break my word.' Then he gouged out another eye, placed it in his palm, and again made a vow: 'I use my eye for almsgiving, seeking the path of Buddhahood. If I truly attain Buddhahood, with utmost sincerity, this Brahmin, upon receiving my eye, should be able to see.' He placed the other eye, and he could immediately see. At that time, the earth shook, and the palaces of the heavens also trembled. The heavenly beings were astonished and fearful, seeing the Bodhisattva gouging out his eyes for almsgiving, they all flew down, filling the sky, scattering various flowers and incense as offerings, praising, 'Excellent! What the king has done is truly extraordinary!' The heavenly emperor stepped forward and asked, 'Truly extraordinary! To be able to do such a thing, what reward do you seek?' The king replied, 'I do not seek the pleasures of Mara, Brahma, the Four Heavenly Kings, Indra, or the Wheel-Turning Sage King, nor the pleasures of the three realms. With this merit, I vow to seek the path of Buddhahood, to liberate all beings, and to reach the bliss of Nirvana.' The heavenly emperor asked again, 'Now that you have gouged out your eyes, suffering so much, do you have any regrets, retreat, or anger?' The king said he had no regrets, nor any anger. The heavenly emperor said, 'I see you now, with blood flowing, your body trembling, and you say you have no regrets, this is hard to believe!'

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。』王即自誓：『我剜眼施，無悔恨意，用求佛道，會當得成。審不虛者，令我兩眼平復如故。』王誓已訖，兩眼平完，明凈徹視，倍勝於前。諸天人民，一切大會，稱慶喜踴，不能自勝。王語婆羅門：『今與汝眼，令汝得視，后成佛時，復當令汝得慧眼見。』將婆羅門，入寶藏中，恣取一擔，發遣去。還到本國，波羅陀跋彌，自出迎之，已見先問：『得眼不耶？』答言：『得眼，我今用視。』復問言曰：『彼王今者，為存為亡？』答言：『諸天來下，尋即誓願，眼還平復，眼好於前。』波羅陀跋彌，以聞此語，惱悶憤結，心裂而死。」

佛告阿難：「欲知爾時須提羅王，今我身是。波羅陀跋彌，今調達是。時乞我眼婆羅門者，今此會中，盲婆羅門得道者是。先世之時，我與其眼，乃至今日，由見我故，既得肉眼，復得慧眼。我為汝曹，世世苦行，積功累德，今日致佛，汝等應當勤求出要。」

佛說是語，時諸在會者，感念佛恩，內身克厲，有得須陀洹、斯陀含、阿那含、阿羅漢者，有發無上道意者。賢者阿難，及諸會者，聞佛所說，歡喜奉行。

（三三）五百盲兒往返逐佛緣品第二十八

一時佛住舍衛國祇樹給孤獨園。爾時毗舍離國，有五百盲人，乞丐自活，時聞人言：「如來出世，甚奇甚特，其有眾生睹見之者，癃殘百病，皆蒙除愈，盲視聾聽，啞語僂伸，拘躄手足，狂亂得正，貧施衣食，愁憂苦厄，悉能解免

現代漢語譯本：國王隨即發誓說：『我剜出眼睛佈施，沒有絲毫後悔之意，用以求得佛道，必定能夠成功。如果我的誓言不虛，就讓我的兩眼恢復如初。』國王發誓完畢，兩眼立即恢復完好，明亮清澈，比以前更好。諸天人民，所有與會者，都歡呼雀躍，喜不自勝。國王對婆羅門說：『現在把眼睛給你，讓你能夠看見，將來我成佛時，還會讓你得到慧眼。』於是帶領婆羅門進入寶藏，任他取走一擔財物，然後打發他離開。婆羅門回到本國，波羅陀跋彌親自出來迎接他，見到他后就問：『得到眼睛了嗎？』婆羅門回答說：『得到了眼睛，我現在能看見了。』波羅陀跋彌又問：『那個國王現在是活著還是死了？』婆羅門回答說：『諸天降臨，他隨即發誓，眼睛就恢復了，而且比以前更好。』波羅陀跋彌聽到這些話，惱怒憤恨，心裂而死。 佛陀告訴阿難：『想知道當時的須提羅王是誰嗎？就是現在的我。波羅陀跋彌，就是現在的提婆達多。當時乞求我眼睛的婆羅門，就是現在法會中，那位得到開悟的盲婆羅門。前世的時候，我把眼睛給了他，直到今天，因為見到我的緣故，他既得到了肉眼，又得到了慧眼。我爲了你們，世世代代苦行，積累功德，今天才成就佛果，你們應當勤奮修行，求得解脫。』 佛陀說完這些話，當時在法會中的人們，都感念佛恩，內心更加精進，有的證得了須陀洹果、斯陀含果、阿那含果、阿羅漢果，有的發起了無上菩提心。賢者阿難，以及所有與會者，聽聞佛陀所說，都歡喜奉行。 （三三）五百盲兒往返逐佛緣品第二十八 一時，佛陀住在舍衛國祇樹給孤獨園。當時，毗舍離國有五百個盲人，靠乞討為生，他們聽到人們說：『如來出世，非常奇特，凡是眾生見到他，身體殘疾、百病纏身，都能得到痊癒，盲人能看見，聾子能聽見，啞巴能說話，駝背能伸直，瘸子能行走，手腳拘攣的能伸展，精神錯亂的能恢復正常，貧窮的能得到衣食，憂愁苦惱的都能得到解脫。』

English version: The king then vowed: 『I will gouge out my eyes and give them away, without any regret, in order to seek the path of Buddhahood, and I will surely succeed. If my vow is true, let my two eyes be restored as before.』 As soon as the king finished his vow, his two eyes were immediately restored, clear and bright, even better than before. All the gods and people, all those present, cheered and rejoiced, unable to contain their joy. The king said to the Brahmin: 『Now I give you my eyes, so that you can see, and when I become a Buddha in the future, I will also give you the wisdom eye.』 Then he led the Brahmin into the treasury, let him take a load of treasures, and sent him away. When the Brahmin returned to his own country, Paratavami came out to greet him in person, and upon seeing him, asked: 『Did you get the eyes?』 The Brahmin replied: 『I got the eyes, and now I can see.』 Paratavami then asked: 『Is that king alive or dead now?』 The Brahmin replied: 『The gods came down, and he immediately made a vow, and his eyes were restored, even better than before.』 Upon hearing these words, Paratavami was so angry and frustrated that his heart broke and he died. The Buddha told Ananda: 『Do you want to know who King Sudira was at that time? It is me now. Paratavami is now Devadatta. The Brahmin who begged for my eyes at that time is the blind Brahmin in this assembly who has attained enlightenment. In a previous life, I gave him my eyes, and even today, because he has seen me, he has gained both physical eyes and the wisdom eye. For your sake, I have practiced asceticism for countless lifetimes, accumulated merit and virtue, and today I have attained Buddhahood. You should all diligently cultivate and seek liberation.』 After the Buddha spoke these words, all those present at the assembly were moved by the Buddha's grace, and their inner selves became more diligent. Some attained the fruit of Srotapanna, Sakadagami, Anagami, and Arhat, and some aroused the unsurpassed Bodhi mind. The venerable Ananda, and all those present, hearing what the Buddha had said, joyfully practiced accordingly. (33) Chapter 28: The Story of the Five Hundred Blind Children Following the Buddha At one time, the Buddha was staying in the Jeta Grove of Anathapindika in Shravasti. At that time, there were five hundred blind people in the city of Vaishali, who lived by begging. They heard people say: 『The Tathagata has appeared in the world, which is very extraordinary. If any sentient being sees him, those with disabilities and all kinds of illnesses will be healed, the blind will see, the deaf will hear, the mute will speak, the hunchbacked will straighten, the lame will walk, those with contracted limbs will stretch, those who are mentally disturbed will return to normal, the poor will receive food and clothing, and those who are worried and distressed will be freed.』

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。」時諸盲人聞此語已，還共議言：「我曹罪積，苦毒特兼，若當遇佛，必見救濟。」便問人言：「世尊今者，為在何國？」人報之曰：「在舍衛國。」聞此語已，共于路側，卑言求哀：「誰有慈悲，愍我等者？愿見將導，到舍衛國，至於佛所！」喚倩經時，無有應者。時五百人，復共議曰：「空手倩人，人無應者，今共行乞，人各令得金錢一枚，以用僱人，足得達彼。」各各行乞，經于數時，人獲一錢，凡有五百，合錢已竟，左右喚人：「誰將我等，到舍衛者，金錢五百，雇其勞苦。」時有一人，來共相可，相可已定，以錢與之。敕諸盲人，展轉相牽，自在前導，將至摩竭國，棄諸盲人，置於澤中。是時盲人，不知所在，為是何國？互相捉手，經行他田，傷破苗谷。時有長者，值來行田，見五百人，踐蹋苗稼，傷壞甚多，瞋憤怒盛，敕與痛手。乞兒求哀，具宣上事，長者愍之，令一使人將詣舍衛。適達彼國，又聞世尊，已復來向，摩竭提國。是時使人，復還將來向摩竭國。時諸盲人，欽仰于佛，繫心欲見，肉眼雖閉，心眼已睹，歡喜發中，不覺疲勞。已至摩竭，復聞世尊，已還舍衛。如是追逐，凡經七返。

爾時如來觀諸盲人，善根已熟，敬信純固，于舍衛國，便住待之。使將盲人，漸到佛所。佛光觸身，驚喜無量，即時兩目，即得開明，乃見如來，四眾圍繞，身色晃昱，如紫金山，感戴殊澤，喜不自勝

當時，那些盲人聽到這話后，又一起商議說：『我們罪孽深重，遭受的痛苦特別多，如果能遇到佛，必定能得到救濟。』便問人說：『世尊現在在哪個國家？』有人告訴他們說：『在舍衛國。』聽到這話后，他們一起在路旁，低聲哀求：『誰有慈悲心，可憐我們這些人？希望有人能帶領我們，到舍衛國，去到佛那裡！』呼喚請求了很久，沒有人迴應。當時，這五百人，又一起商議說：『空手求人，沒有人迴應，現在我們一起去乞討，每人得到一枚金錢，用來僱人，就足夠到達那裡了。』他們各自去乞討，經過一段時間，每人得到一枚錢，總共有五百枚，湊齊錢后，他們四處呼喚：『誰能帶我們到舍衛國，這五百枚金錢，就用來酬勞他的辛苦。』當時有一個人，來和他們商議，商議好后，把錢給了他。他命令那些盲人，一個牽著一個，自己在前面帶路，將他們帶到摩竭國，把這些盲人丟棄在沼澤中。當時，這些盲人，不知道自己在哪裡，這是什麼國家？他們互相拉著手，在別人的田地裡行走，踩壞了莊稼。當時，有一位長者，正好在田里行走，看到這五百人，踐踏莊稼，破壞了很多，非常生氣，命令手下狠狠地打他們。乞丐們哀求，詳細地說明了上面的事情，長者可憐他們，讓一個僕人帶他們去舍衛國。剛到那個國家，又聽說世尊，已經又來到摩竭提國。當時，那個僕人，又帶他們回到摩竭國。當時，這些盲人，敬仰佛陀，一心想見到他，肉眼雖然看不見，心眼已經看到了，心中歡喜，不覺得疲勞。已經到了摩竭國，又聽說世尊，已經回到舍衛國。就這樣追逐，一共經過七次。 那時，如來觀察這些盲人，善根已經成熟，敬信純正堅定，在舍衛國，就停下來等待他們。讓僕人帶領盲人，漸漸來到佛陀那裡。佛光照到他們身上，他們驚喜萬分，立刻雙眼，就都睜開了，於是看見如來，被四眾弟子圍繞，身體的光芒，像紫金山一樣，他們感激佛陀的恩澤，喜悅得無法自持。

At that time, when those blind people heard these words, they discussed together again, saying, 'Our sins are accumulated, and we suffer particularly severe pain. If we were to encounter the Buddha, we would surely be saved.' Then they asked people, 'Where is the World Honored One now?' People told them, 'He is in Shravasti.' Upon hearing this, they gathered by the roadside, pleading in low voices, 'Who has compassion and pities us? We wish someone would guide us to Shravasti, to the Buddha!' They called and begged for a long time, but no one responded. At that time, these five hundred people discussed again, saying, 'No one responds to our pleas when we ask empty-handed. Now, let's all go begging, and each of us will get a gold coin to hire someone, which will be enough to reach there.' They went begging separately, and after some time, each person obtained a coin, totaling five hundred. After collecting the money, they called out, 'Who will take us to Shravasti? We will pay five hundred gold coins for their labor.' At that time, a person came to negotiate with them. After agreeing, they gave him the money. He ordered the blind people to hold onto each other, and he led the way, taking them to Magadha, where he abandoned them in a swamp. At that time, the blind people did not know where they were or what country it was. They held hands and walked through other people's fields, damaging the crops. At that time, an elder happened to be walking in the fields and saw these five hundred people trampling the crops, causing much damage. He was very angry and ordered his men to beat them severely. The beggars pleaded and explained the situation in detail. The elder took pity on them and ordered a servant to take them to Shravasti. Just as they arrived in that country, they heard that the World Honored One had already returned to Magadha. At that time, the servant took them back to Magadha. At that time, these blind people revered the Buddha and longed to see him. Although their physical eyes were closed, their mind's eye had already seen him. They were filled with joy and did not feel tired. Having arrived in Magadha, they heard that the World Honored One had already returned to Shravasti. They chased after him like this, for a total of seven times. At that time, the Tathagata observed that the good roots of these blind people had matured, and their reverence and faith were pure and firm. In Shravasti, he stopped and waited for them. He had the servant lead the blind people gradually to the Buddha. When the Buddha's light touched their bodies, they were overjoyed. Immediately, both of their eyes opened, and they saw the Tathagata surrounded by the four assemblies. His body shone like a purple-gold mountain. They were grateful for the Buddha's grace and were overjoyed beyond measure.

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。前詣佛所，五體投地，為佛作禮，作禮畢訖，異口同音，共白佛言：「唯愿垂矜，聽在道次。」時佛告白：「善來比丘！」鬚髮自墮，法衣在身，重為說法，得阿羅漢。

爾時阿難，見諸盲人，肉眼明凈，又盡諸漏，成阿羅漢，長跪合掌，前白佛言：「世尊出世，實復奇特，所為善事，不可思議。又此諸盲人，特蒙殊澤，肉眼既明，復獲慧眼，世尊出世，正為此等。」

佛告阿難：「我非但今日，除其冥闇，乃往久遠，無量劫時，亦為此等除大黑闇。」

阿難白佛：「不審，世尊！過去世中，為此除闇，其事云何？」

佛告阿難：「乃昔久遠，無量無數阿僧祇劫，此閻浮提，五百賈客，共行曠野，經由險路，大山谷中，極為黑闇。時諸商人，迷悶愁憂，恐失財物，此處多賊，而復怖畏，咸共同心，向于天地日月山海一切神祇，啼哭求哀。時薩薄主，愍諸商客迷悶之苦，便告言曰：『汝等莫怖！各自安意，吾當為汝作大照明。』是時薩簿，即以白㲲，自纏兩臂，酥油灌之，然用當炬，將諸商人，經於七日，乃越此闇。時諸賈客感戴其恩，慈敬無量，各獲安隱，喜不自勝。」佛告阿難：「爾時薩薄，豈異人乎？我身是也。我從昔來，國城妻子，及以肉血，恒施眾生，以是之故，今致特尊。爾時五百諸賈客者，豈異人乎？今此五百比丘是也。過去世時，以生死力，施其光明，今得成佛，亦施無漏慧眼

現代漢語譯本：他們走到佛陀面前，五體投地，向佛陀行禮。行禮完畢后，他們異口同聲地對佛陀說：『唯愿您慈悲憐憫，允許我們加入修道的行列。』當時，佛陀回答說：『善來比丘！』他們的鬚髮自然脫落，袈裟自然穿在身上。佛陀又為他們說法，他們便證得了阿羅漢果。 當時，阿難看到這些盲人，肉眼變得明亮清澈，又斷盡了一切煩惱，成就了阿羅漢果。他長跪合掌，上前對佛陀說：『世尊出世，真是奇特無比，所做的善事，不可思議。而且這些盲人，尤其蒙受了特殊的恩澤，肉眼既然明亮，又獲得了智慧之眼。世尊出世，正是爲了他們這樣的人啊。』 佛陀告訴阿難：『我不僅今天為他們除去黑暗，在久遠的過去，無量劫以前，也曾為他們除去大黑暗。』 阿難問佛：『不明白，世尊！在過去世中，您為他們除去黑暗，那是什麼樣的事呢？』 佛陀告訴阿難：『在很久很久以前，無量無數阿僧祇劫之前，在這閻浮提，有五百個商人，一起行走在曠野中，經過險峻的山路，進入一個大山谷，那裡非常黑暗。當時，商人們迷失方向，憂愁煩惱，擔心丟失財物，又因為那裡有很多強盜而感到恐懼。他們都同心同德，向天地日月山海一切神祇，啼哭哀求。當時，商隊的首領，憐憫商人們迷失方向的痛苦，便告訴他們說：『你們不要害怕！各自安心，我將為你們製造光明。』當時，商隊首領，就用白布纏住自己的雙臂，灌上酥油，點燃作為火炬，帶領商人們走了七天，才越過了黑暗。當時，商人們感激他的恩德，慈愛敬重他，無量無邊，各自獲得了平安，喜悅得難以自持。』佛陀告訴阿難：『當時的商隊首領，難道是別人嗎？就是我啊。我從過去以來，把國家、城池、妻子，以及肉身血脈，都佈施給眾生，因此，今天才得到如此尊貴的地位。當時的那五百個商人，難道是別人嗎？就是現在的這五百個比丘啊。過去世時，我用生命的力量，施予他們光明，今天我成就佛果，也施予他們無漏的智慧之眼。』

English version: They went before the Buddha, prostrated themselves with their five limbs touching the ground, and paid homage to the Buddha. After completing the salutation, they said in unison to the Buddha, 'We beseech you to have compassion and allow us to join the path of practice.' At that time, the Buddha replied, 'Welcome, monks!' Their hair and beards naturally fell off, and monastic robes naturally appeared on their bodies. The Buddha then preached the Dharma to them, and they attained the state of Arhat. At that time, Ananda saw these blind people, whose physical eyes had become clear and bright, and who had also eradicated all defilements and attained the state of Arhat. He knelt down with his palms together and said to the Buddha, 'World Honored One, your appearance in the world is truly extraordinary, and the good deeds you perform are inconceivable. Moreover, these blind people have received special grace, as their physical eyes have become bright, and they have also gained the eye of wisdom. World Honored One, your appearance in the world is precisely for people like them.' The Buddha told Ananda, 'It is not only today that I have removed their darkness; in the distant past, countless eons ago, I also removed great darkness for them.' Ananda asked the Buddha, 'I do not understand, World Honored One! In the past, how did you remove their darkness?' The Buddha told Ananda, 'Long, long ago, countless asamkhya kalpas ago, in this Jambudvipa, there were five hundred merchants traveling together in the wilderness, passing through dangerous mountain paths, and entering a large valley that was extremely dark. At that time, the merchants were lost and worried, fearing the loss of their goods, and they were also afraid because there were many robbers there. They all united in their hearts and cried out to the heavens, the sun, the moon, the mountains, the seas, and all the deities, begging for help. At that time, the leader of the caravan, feeling compassion for the suffering of the lost merchants, said to them, 'Do not be afraid! Be at ease, and I will create a great light for you.' At that time, the caravan leader wrapped his arms with white cloth, poured ghee on them, and lit them as torches, leading the merchants for seven days, until they had passed through the darkness. At that time, the merchants were grateful for his kindness, and they respected and loved him immeasurably. They each obtained peace and were overjoyed. The Buddha told Ananda, 'Was the caravan leader at that time someone else? It was I. From the past, I have given my country, cities, wives, and even my flesh and blood to all beings. Therefore, today I have attained such a noble position. Were those five hundred merchants at that time someone else? They are the five hundred monks here today. In the past, I used the power of my life to give them light, and today, having attained Buddhahood, I also give them the eye of wisdom free from defilements.'

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爾時眾會，聞佛所說，有得須陀洹、斯陀含、阿那含、阿羅漢，有種辟支佛善根，或發無上道意度者甚多。慧命阿難，及諸眾會，聞佛所說，歡喜奉行。

（三四）富那奇緣品第二十九

一時佛在舍衛國祇樹給孤獨園。爾時放缽國，有一長者，名曇摩羨(此言法軍)，于彼國中，巨富第一。時長者妻，生一男兒，值出軍征伐余國，因字其兒，號曰羨那(此言軍也)；后復生兒，值王出軍征討得勝，復字其兒比耆陀羨那(此言勝軍)。二子長大，各為娶妻。爾時長者，遇疾困篤，數召諸醫，瞻養其病，看視醫師，甘膳盡供。醫貪利養，欲遣殘病，逆懷奸詐，更與余藥，使病不瘥。時有一婢，供養長者，飲食湯藥，恒知時宜，白長者言：「從今以去，此諸醫師，不足更喚，惡意相誤，病更不瘥。今我自當，如前法度，隨病所須，更莫喚醫。」婢便看養，長者得瘥。於是其婢，白長者言：「大家！我看大家，瞻視供養，病得除瘥，唯當垂愍賜我一愿。」長者告曰：「卿求何等？」時婢便言：「欲得大家與我共通，若不見違當從我志。」長者不逆，即遂其愿。交通已竟，便覺有身。時婢懷妊，十月已滿，生一男兒，其愿滿足，故因字其兒，名富那奇(此言滿愿)。端正福德，宜於錢財，善能估販，種種治生，倍獲盈利，所至到處，無有不吉。雖復稟受長者遺體，才藝智量，出過人表，然是廝賤婢使所生，不及兒次，名在奴例

當時在場的眾人，聽聞佛陀所說，有的證得了須陀洹果、斯陀含果、阿那含果、阿羅漢果，有的種下了辟支佛的善根，或者發起了無上菩提心的人非常多。慧命阿難以及在場的眾人，聽聞佛陀所說，都歡喜地奉行。 （三四）富那奇緣品第二十九 一時，佛陀在舍衛國的祇樹給孤獨園。當時，在放缽國，有一位長者，名叫曇摩羨（意為法軍），是那個國家最富有的人。當時，長者的妻子生了一個男孩，正值出兵征討其他國家，因此給兒子取名為羨那（意為軍）。後來又生了一個兒子，正值國王出兵征討得勝，又給兒子取名為比耆陀羨那（意為勝軍）。兩個兒子長大后，各自娶了妻子。當時，長者生病，病情嚴重，多次召集醫生，照顧他的病情，看望醫生，提供各種美味佳餚。醫生貪圖利益，想要拖延病情，心懷奸詐，又給他開其他的藥，使他的病不能痊癒。當時，有一個婢女，負責照顧長者的飲食湯藥，總是知道什麼時候該做什麼，她對長者說：『從今以後，這些醫生不必再叫了，他們惡意欺騙，病更不會好。現在我親自來，像以前一樣，根據病情需要，不再叫醫生了。』婢女便照顧長者，長者的病好了。於是，婢女對長者說：『老爺！我看護您，照顧您，病才得以痊癒，只希望您能可憐我，答應我一個願望。』長者說：『你想要什麼？』婢女便說：『想要老爺您和我同房，如果您不反對，就隨我的心願。』長者沒有拒絕，就答應了她的願望。同房之後，婢女就懷孕了。婢女懷孕十個月后，生了一個男孩，她的願望滿足了，因此給兒子取名為富那奇（意為滿愿）。他相貌端正，有福德，適合經商，善於買賣，各種經營都能獲得雙倍的利潤，所到之處，沒有不吉利的。雖然繼承了長者的血脈，才藝和智慧都超過常人，但是因為是卑賤的婢女所生，所以地位不如其他兒子，被列為奴隸。

At that time, the assembly, hearing what the Buddha had said, some attained the fruit of Srotapanna, Sakrdagamin, Anagamin, and Arhat; some planted the roots of Pratyekabuddha, and many developed the aspiration for the unsurpassed path. The venerable Ananda and the assembly, hearing what the Buddha had said, joyfully practiced it. (34) The Chapter on the Circumstances of Punaki, the Twenty-ninth At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, in the country of Fangbo, there was an elder named Dhammasena (meaning 'army of Dharma'), who was the wealthiest in that country. At that time, the elder's wife gave birth to a son, just as the army was going to conquer other countries, so they named their son Sena (meaning 'army'). Later, she gave birth to another son, just as the king was going to conquer and win, so they named their son Bijitasena (meaning 'victorious army'). When the two sons grew up, they each married wives. At that time, the elder fell ill, and his condition was serious. He repeatedly summoned doctors to care for his illness, visit the doctors, and provide all kinds of delicacies. The doctors, greedy for profit, wanted to delay the illness, harboring deceit, and gave him other medicines, so that his illness could not be cured. At that time, there was a maid who was responsible for taking care of the elder's food and medicine, always knowing what to do at the right time. She said to the elder, 'From now on, these doctors do not need to be called again. They are maliciously deceiving you, and the illness will not get better. Now I will take care of it myself, as before, according to the needs of the illness, and no longer call for doctors.' The maid then took care of the elder, and the elder's illness was cured. Then, the maid said to the elder, 'Master! I have taken care of you, and your illness has been cured. I only hope that you will have pity on me and grant me a wish.' The elder said, 'What do you want?' The maid then said, 'I want you to have intercourse with me. If you do not object, then follow my wish.' The elder did not refuse and granted her wish. After the intercourse, the maid became pregnant. After ten months of pregnancy, the maid gave birth to a boy, and her wish was fulfilled, so she named her son Punaki (meaning 'wish fulfilled'). He was handsome and virtuous, suitable for business, good at trading, and all kinds of businesses could obtain double the profit. Wherever he went, there was no misfortune. Although he inherited the elder's bloodline, his talent and wisdom surpassed ordinary people, but because he was born of a lowly maid, his status was not as good as the other sons, and he was listed as a slave.

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爾時長者，復嬰痼疾，困篤著床，將死不久，遺言慇勤，告其二子：「吾設沒後，慎勿分居。」長者被病，雖服醫藥，不能救濟，奄致命終。爾時二子，承用父教，共居一處，經歷年戴。值時有緣，欲至他國賈作治生，各以家居婦兒，付囑富那奇：「為我看視斯等大小，及家餘事。」悉用相累，正爾別去。於時富那奇，即受其教，營理家事。時二兄子，數往其所，求索飲食及余所須，時富那奇，稱給其意，隨其所求，買索與之。卒值一日無錢持行，勝軍小兒白富那奇：「我今飢渴，與我飲食。」手中無錢，索食叵得。小兒瞋恚，往語其母：「今富那奇，懷情不普，見伯父兒，隨意給稱，我從索食，獨不見與。」母聞兒言恨心便生，云此婢子，敢懷偏心。勝軍還家，其婦及兒忿心未息，具以上事，向勝軍說。勝軍聞之倍懷憤怒：「此婢子奴，敢違我教，薄賤我兒，吾當殺之。」懷情已定，求兄分居。兄敬父敕，即時不可。勝軍懊惱，數求不止。兄見意盛，察其所規，知弟懷恚，意不得已，即可其言：「聽各分居，弟以家財，一切所有，養生園宅，用作一分，以富那奇，用作一分，以此二分，恣兄取之。」謂兄取財，規自取富那奇，而欲殺之。兄知勝軍心害富那奇，慈心憐愍，取富那奇，空將妻子，單罄來出，依余家住。

時富那奇，問其嫂曰：「與我少錢，欲用買薪。」兄嫂答曰：「唯有五錢。」即解用與

當時，那位長者又患上了頑疾，病情嚴重臥床不起，不久將要去世，他殷切地留下遺言，告訴他的兩個兒子：『我死後，你們千萬不要分家。』長者生病後，雖然服用藥物，但無法救治，最終去世了。當時，兩個兒子遵從父親的教誨，共同居住在一起，度過了多年。後來，時機成熟，他們想去其他國家做生意謀生，各自把家中的妻子兒女，託付給富那奇：『請你照看這些大人小孩，以及家裡的其他事情。』都託付給他后，就離開了。當時，富那奇接受了他們的囑託，管理家務。這時，兩個哥哥的孩子，多次到他那裡，索要食物和其他所需，富那奇都滿足他們的要求，按照他們所要的，買來給他們。突然有一天，他身上沒有錢了，勝軍的小孩告訴富那奇：『我現在又飢又渴，給我點吃的。』他手中沒有錢，要吃的要不到。小孩生氣了，回去告訴他的母親：『現在富那奇，心懷不公，看到伯父的孩子，就隨意給他們，我向他要吃的，卻不給我。』母親聽了孩子的話，心中產生了怨恨，說這個婢女，竟然心懷偏袒。勝軍回到家，他的妻子和孩子心中的怒氣還沒有消散，把以上的事情，都告訴了勝軍。勝軍聽了之後，更加憤怒：『這個婢女奴才，竟然違揹我的教導，輕視我的孩子，我一定要殺了她。』他下定決心，要求哥哥分家。哥哥敬畏父親的遺囑，當時不同意。勝軍懊惱，多次要求分家。哥哥看到他心意已決，察覺到他的意圖，知道弟弟懷恨在心，不得已，就答應了他的要求：『聽從你的意思分家，弟弟把家裡的財產，所有的一切，包括養生的園宅，作為一份，把富那奇作為一份，這兩份，你隨意取用。』他說是讓弟弟取財產，實際上是想自己取走富那奇，然後殺掉她。哥哥知道勝軍想加害富那奇，心生慈悲憐憫，就取走了富那奇，自己空著手，帶著妻子兒女，一無所有地搬了出來，寄住在別人家裡。 當時，富那奇問她的嫂子說：『給我一點錢，我想用來買柴。』嫂子回答說：『只有五錢。』就解開錢給了她。

At that time, the elder also suffered from a chronic illness, his condition was severe and he was bedridden. He was about to die soon, and he earnestly left a will, telling his two sons: 'After I die, you must not separate the family.' After the elder fell ill, although he took medicine, it could not save him, and he eventually passed away. At that time, the two sons followed their father's teachings and lived together for many years. Later, when the time was right, they wanted to go to other countries to do business and make a living. They each entrusted their wives and children at home to Funachi: 'Please take care of these adults and children, as well as other matters in the family.' After entrusting everything to her, they left. At that time, Funachi accepted their entrustment and managed the household affairs. At this time, the children of the two elder brothers often went to her, asking for food and other necessities. Funachi satisfied their requests, buying and giving them whatever they asked for. Suddenly one day, she had no money on her. Shengjun's child told Funachi: 'I am hungry and thirsty now, give me something to eat.' She had no money in her hand, and could not get food. The child became angry and went back to tell his mother: 'Now Funachi is biased, she gives whatever she wants to my uncle's children, but when I ask her for food, she doesn't give it to me.' The mother heard her child's words and resentment arose in her heart, saying that this maid was actually biased. When Shengjun returned home, his wife and child's anger had not subsided, and they told Shengjun everything that had happened. After Shengjun heard this, he became even more angry: 'This maidservant, how dare she disobey my instructions and despise my child, I must kill her.' He made up his mind and demanded that his brother divide the family. The elder brother respected his father's will and did not agree at that time. Shengjun was annoyed and repeatedly demanded a division. The elder brother saw that his mind was made up, and realized his intention, knowing that his younger brother was resentful. He had no choice but to agree to his request: 'Follow your intention to divide the family. Younger brother, take the family property, everything, including the garden house for health, as one share, and take Funachi as one share. You can take these two shares as you wish.' He said he was letting his younger brother take the property, but in reality, he wanted to take Funachi himself and then kill her. The elder brother knew that Shengjun wanted to harm Funachi, and out of compassion, he took Funachi, and he himself left empty-handed, taking his wife and children, with nothing, and moved out to live with other families. At that time, Funachi asked her sister-in-law, 'Give me some money, I want to use it to buy firewood.' The sister-in-law replied, 'There are only five coins.' She then untied the money and gave it to her.

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。時富那奇，持此五錢，詣市買薪，見一束薪賣索五錢，時富那奇，即買其薪，雇以五錢。尋見牛頭栴檀香木在薪束中，意甚歡喜，持薪歸家，取此香木，分為十段。值王夫人熱病之極，當須牛頭栴檀香木，摩以涂身以除其病，舉國推覓求之叵得，即令國內：「誰有香木一兩，當與黃金千兩。」時富那奇，往應王募，持一小段，用奉王家；王如本令，償千兩金。如是展轉，十段香木，悉皆售盡，得金萬兩。因用起居，園田舍宅，像馬車乘，奴婢畜生，家業於是，豐富具足，過逾於前，合居數倍。

爾時復有五百賈客，相與結要，欲入大海，喚富那奇，共為伴侶。富那白兄：「求共采寶。」兄即聽之，給其所須。及伴往至大海，如意取寶，自重而還。來至中道險難之處，眾人咸見閻浮提內有三日現，怪問導師：「今三日出，是何端應？」導師答言：「汝等當知！一是正日，二是魚眼。」其間白者，「此是魚齒，今水所投，黑冥之處，是魚口也，最為可畏。我等今者，無復活路，臨至魚口，定計垂死。」有一賢者，敬信佛道，告語眾賈：「唯當虔心稱南無佛。三界德大，無過佛者，救厄赴急，矜濟一切，最能覆護苦厄眾生。唯佛神聖！愿救危險，濟此諸人，毫牦之命。」時摩竭魚，聞稱佛名，即還閉口，沈竄海底，眾賈於是，安隱還國

當時有個叫富那奇的人，拿著五枚錢幣去市場買柴，看到一捆柴賣五枚錢幣，富那奇就買了那捆柴，並僱人搬運，又花了五枚錢幣。不久，他發現柴捆里有一塊牛頭栴檀香木，心裡非常高興，就把柴抱回家，取出香木，分成十段。當時，王夫人生了重病，急需牛頭栴檀香木，磨成粉塗在身上才能治好，全國上下都在尋找，卻找不到。國王就下令：『誰有一兩香木，就賞黃金千兩。』富那奇就去應徵，拿了一小段香木獻給王家。國王按照之前的命令，賞了他千兩黃金。就這樣，他把十段香木都賣光了，得到了萬兩黃金。他用這些錢購置了房屋、田地、園林、車馬、奴婢和牲畜，家業因此變得非常富足，比以前富裕了好幾倍。 當時，又有五百個商人，相約一起出海，他們邀請富那奇一同前往。富那奇告訴他的哥哥：『我想和他們一起去採寶。』哥哥同意了，並給他提供了所需的物資。他們一起到了大海，如願以償地得到了許多寶物，然後滿載而歸。在回程途中，他們來到一個險峻的地方，眾人看到閻浮提內出現了三個太陽，感到奇怪，就問嚮導：『現在出現三個太陽，這是怎麼回事？』嚮導回答說：『你們應該知道，一個是真正的太陽，另外兩個是魚的眼睛。』其中白色的部分，『那是魚的牙齒，現在水流的方向，黑暗的地方，就是魚的嘴巴，非常可怕。我們現在，沒有活路了，即將進入魚口，註定要死了。』這時，有一個賢者，敬信佛道，告訴眾商人：『我們應該虔誠地稱念南無佛。三界之中，沒有比佛更大的德行，他能救人于危難，憐憫一切眾生，最能庇護受苦受難的眾生。唯有佛是神聖的！愿佛能救我們脫離危險，救助我們這些人的性命。』當時，摩竭魚聽到稱念佛號，就立刻閉上嘴巴，沉入海底，眾商人因此平安地回到了自己的國家。

At that time, there was a man named Fu Naqi who took five coins to the market to buy firewood. He saw a bundle of firewood for sale for five coins, so Fu Naqi bought the bundle and hired someone to carry it, spending another five coins. Soon, he found a piece of sandalwood in the bundle of firewood, and he was very happy. He took the firewood home, took out the sandalwood, and divided it into ten pieces. At that time, the king's wife was seriously ill and needed sandalwood powder to apply to her body to cure her illness. The whole country was searching for it, but could not find any. The king then issued an order: 'Whoever has one ounce of sandalwood will be rewarded with a thousand taels of gold.' Fu Naqi went to respond to the king's call and presented a small piece of sandalwood to the royal family. The king, according to his previous order, rewarded him with a thousand taels of gold. In this way, he sold all ten pieces of sandalwood and received ten thousand taels of gold. He used this money to purchase houses, fields, gardens, carriages, horses, servants, and livestock. His family business became very wealthy, several times richer than before. At that time, there were also five hundred merchants who agreed to go to sea together. They invited Fu Naqi to join them. Fu Naqi told his brother: 'I want to go with them to collect treasures.' His brother agreed and provided him with the necessary supplies. They went to the sea together and obtained many treasures as they wished, then returned fully loaded. On their way back, they came to a dangerous place. The people saw three suns appear in Jambudvipa and were surprised. They asked the guide: 'What is the meaning of three suns appearing now?' The guide replied: 'You should know that one is the real sun, and the other two are the eyes of a fish.' The white part, 'those are the teeth of the fish. Now, the direction of the water flow, the dark place, is the mouth of the fish, which is very terrifying. We now have no way to survive, we are about to enter the fish's mouth, and we are destined to die.' At this time, a wise man, who believed in Buddhism, told the merchants: 'We should sincerely recite Namo Buddha. In the three realms, there is no greater virtue than the Buddha. He can save people from danger, have compassion for all beings, and is most able to protect suffering beings. Only the Buddha is sacred! May the Buddha save us from danger and save the lives of all of us.' At that time, the Makara fish heard the recitation of the Buddha's name, immediately closed its mouth, and sank to the bottom of the sea. The merchants thus returned safely to their own country.

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。時富那奇，取大金案，以諸妙寶摩尼珠等，莊累積滿，奉兄羨那，長跪仰望，白大兄言：「我已為兄，積畜財寶，舍宅所有一切具足，子孫七世，食用不盡，唯愿大兄！聽我出家。」羨那答曰：「吾不相違，但卿少年，未達人倫，佛法要重，持之甚難，比更數年，乃可遂意。」富那奇曰：「大兄當知！人命無常，斯須難保。前在大海，值摩竭魚，吸船趣口，命危垂死；蒙佛神恩，得濟余命。唯念垂許，聽在道次。」兄即聽之。

時富那奇，與其五百采寶之眾，咸以信心至舍衛國，到于佛所，禮敬問訊，因具白佛，求索出家。佛即許可，聽使入道。贊言：「善來！」便成沙門。佛為種種，苦切說法，五百比丘，心意開解，盡諸苦際，成阿羅漢。唯富那奇，結使深重，佛為說法，未能暢達，精誠困篤，始入初果，勤精修習，無有休懈。時諸比丘，安居日近，佛聽各各隨意安居。時富那奇，往白佛言：「弟子欲往至放缽國安居三月，唯愿見聽。」於時世尊，告富那奇：「彼國人惡，信邪倒見，汝今初學，于佛法中，未能具足佛法聖行，設為彼人見毀辱者，當奈之何？」富那奇曰：「設令被人極理毀辱，但莫見害。」世尊又告：「彼人極惡，設被害時，當復云何？」富那奇曰：「世尊當知！正使彼人毀辱加害，莫斷我命，猶戢其恩。」佛又告曰：「汝往至彼，忽遭惡人，殘害汝命，無益於汝，當如之何？」富那奇言：「世尊當知！一切萬物，有形歸無。彼若殺我，分受其死

當時，富那奇拿出巨大的金案，用各種珍貴的摩尼珠等寶物堆滿，獻給哥哥羨那，長跪仰望，對哥哥說：『我已經為哥哥積蓄了財寶，房屋等一切都已齊備，足夠子孫七代享用不盡，只希望哥哥！允許我出家。』羨那回答說：『我不會反對你，只是你還年輕，不通人情世故，佛法非常重要，堅持修行很難，再過幾年，才可以如你所愿。』富那奇說：『哥哥應該知道！人的生命無常，轉瞬即逝，難以保證。之前在大海中，遇到摩竭魚，吸船向口，生命危在旦夕；蒙佛的神恩，才得以保全性命。只希望您能允許，讓我走上修道的道路。』哥哥就答應了他。 當時，富那奇和他的五百名采寶的隨從，都以虔誠的信心來到舍衛國，到達佛陀所在的地方，禮敬問候，然後詳細地告訴佛陀，請求出家。佛陀立刻允許，讓他入道。讚歎說：『善來！』他就成了沙門。佛陀為他們做了各種深刻的說法，五百比丘，心意開解，斷除了一切痛苦的根源，成了阿羅漢。只有富那奇，煩惱習氣深重，佛陀為他說法，他未能完全領悟，精誠困頓，才進入初果，勤奮精進修行，沒有絲毫懈怠。當時，眾比丘安居的日子臨近，佛陀允許他們各自隨意安居。當時，富那奇去告訴佛陀說：『弟子想去放缽國安居三個月，希望您能允許。』這時，世尊告訴富那奇：『那個國家的人很兇惡，信仰邪見，你現在剛開始學習，對於佛法中的聖行還不能完全掌握，如果被那些人侮辱譭謗，該怎麼辦？』富那奇說：『即使被人極盡侮辱譭謗，只要不被傷害就好。』世尊又說：『那些人非常兇惡，如果被傷害了，又該怎麼辦？』富那奇說：『世尊應該知道！即使那些人侮辱加害，只要不奪走我的性命，我仍然會感激他們的恩德。』佛陀又說：『你到那裡，如果遇到惡人，殘害你的性命，對你沒有任何好處，你又該怎麼辦？』富那奇說：『世尊應該知道！一切萬物，有形終將歸於無。如果他們殺了我，我也會分擔他們的死亡。』

At that time, Punaki took out a large golden case, filled it with various precious jewels and mani pearls, and presented it to his elder brother, Sena. He knelt down, looked up, and said to his elder brother, 'I have already accumulated wealth for you, and all the houses and possessions are complete, enough for seven generations of descendants to use without end. I only hope, elder brother! that you will allow me to leave home.' Sena replied, 'I will not oppose you, but you are still young and do not understand human affairs. The Buddha's teachings are very important, and it is very difficult to uphold them. After a few more years, you may have your wish.' Punaki said, 'Elder brother should know! Human life is impermanent, fleeting, and difficult to guarantee. Before, in the sea, I encountered a Makara fish, which sucked the boat towards its mouth, and my life was in danger; thanks to the Buddha's divine grace, I was able to save my life. I only hope that you will allow me to embark on the path of cultivation.' The elder brother then agreed. At that time, Punaki and his five hundred treasure-seeking followers, all with sincere faith, came to Sravasti, arrived at the place where the Buddha was, paid their respects and inquired, and then told the Buddha in detail, requesting to leave home. The Buddha immediately allowed it, letting him enter the path. He praised, 'Welcome!' and he became a Shramana. The Buddha gave them various profound teachings, and the five hundred Bhikkhus, their minds opened, cut off all the roots of suffering, and became Arhats. Only Punaki, whose afflictions were deep-rooted, the Buddha taught him, but he could not fully comprehend, and after sincere and arduous effort, he entered the first stage, diligently and vigorously cultivating, without any slackening. At that time, the days of the Bhikkhus' retreat were approaching, and the Buddha allowed them to settle down as they wished. At that time, Punaki went to tell the Buddha, 'Disciple wishes to go to the country of Pot-Bowl to settle down for three months, I hope you will allow it.' At this time, the World Honored One told Punaki, 'The people of that country are very evil, believing in heretical views. You are just beginning to learn, and you have not yet fully mastered the holy practices of the Buddha's teachings. If those people insult and slander you, what will you do?' Punaki said, 'Even if I am insulted and slandered to the extreme, as long as I am not harmed, it is fine.' The World Honored One said again, 'Those people are very evil, if you are harmed, what will you do?' Punaki said, 'World Honored One should know! Even if those people insult and harm me, as long as they do not take my life, I will still be grateful for their kindness.' The Buddha said again, 'If you go there and encounter evil people who harm your life, it will be of no benefit to you, what will you do?' Punaki said, 'World Honored One should know! All things, with form, will eventually return to nothing. If they kill me, I will share their death.'

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。」於時世尊告富那奇：「彼諸惡人，毀辱加害，及未斷命，汝當瞋不？」富那奇曰：「不也。世尊！正使彼人無根見謗，毀辱極世不軌之事，設加刀杖，打害次殺，復未殘戮，臨當斷命，終不一念生起恚心。」佛即贊言：「善哉善哉！弟子所行，唯是為快。」

時富那奇，攝持衣缽，禮佛辭退，至放缽國。明日晨旦，入城乞食，至一大富婆羅門家。時婆羅門，見是比丘，即懷噁心，而來罵逐，比丘即往異家乞食。自其明日，續其舍乞食。時婆羅門，復撾打極手，比丘歡喜，顏色不變。時婆羅門，睹此比丘，見毀被害，苦困垂死，而無怨色，不生瞋恨，便自悔責，懺謝已過。時富那奇，于彼國中，勤修不懈，盡諸結使，心忽開解，獲無漏證。安居已竟，便辭檀越，囑及其兄：「慎勿入海，大海中難甚多無數，兄之財寶，足用七世。」囑及已竟，還往佛所，稽首問訊，問訊訖竟，隨意住止。

時兄羨那，不惟其敕，有諸眾賈，來歸羨那，種種曉喚，共入大海，羨那不逆，即可共去。至海渚上，隨意自重，唯有羨那，多取牛頭栴檀香木，滿船而還。龍性慳吝，惜其香木，即于道中，捉其船舫，舉帆羅風，不能得過，一切眾客，定計恐死。羨那一心，稱富那奇，「今遭苦厄，愿見拔濟。」時富那奇，在舍衛國祇洹精舍，坐禪思惟，遙以天耳，聞兄羨那，處在危厄，至心自陳，悲酸一心，稱富那奇。富那奇即以羅漢神足，猶如健夫屈伸臂頃，變身化作金翅鳥王，至於大海，恐蹙其龍

現代漢語譯本：這時，世尊告訴富那奇：『那些惡人，如果譭謗侮辱你，甚至加害於你，但還沒有取你性命，你會嗔恨他們嗎？』富那奇回答說：『不會的，世尊！即使那些人毫無根據地誹謗我，用最惡毒的言語侮辱我，甚至用刀杖毆打我，傷害我，直到要殺我，但還沒有完全殺死我，即便在臨死的那一刻，我也絕不會生起一絲嗔恨之心。』佛陀聽后讚歎道：『說得好啊，說得好啊！弟子你的修行，真是令人欣慰！』 這時，富那奇收拾好衣缽，向佛陀行禮告退，前往放缽國。第二天早晨，他進城乞食，來到一個大富有的婆羅門家。那婆羅門見到這位比丘，心生惡意，便開始辱罵驅趕他。比丘於是前往別家乞食。第二天，他又繼續到這家乞食。那婆羅門再次用手狠狠地毆打他，比丘卻依然歡喜，臉色不變。那婆羅門看到這位比丘，遭受譭謗和傷害，痛苦不堪，瀕臨死亡，卻沒有任何怨恨之色，不生嗔怒，便開始自我悔恨，懺悔自己的過錯。這時，富那奇在那國中，勤奮修行，毫不懈怠，斷盡了一切煩惱，心中豁然開朗，獲得了無漏的果位。安居結束后，他便向施主告辭，並囑咐他的哥哥：『千萬不要出海，大海中危險重重，數不勝數，你現在的財富，足夠用七世了。』囑咐完畢后，他便返回佛陀那裡，頂禮問候，問候完畢后，便隨意住下。 這時，他的哥哥羨那，沒有聽從他的勸告。一些商人來找羨那，用各種方式勸說他一起出海，羨那沒有拒絕，就和他們一起去了。到了海邊，大家隨意裝載貨物，只有羨那，裝載了滿滿一船的牛頭栴檀香木，準備返回。龍性情慳吝，捨不得這些香木，就在途中，抓住了他們的船，即使揚起風帆，也無法前進，所有的乘客都感到恐懼，認為自己必死無疑。羨那一心稱念富那奇的名字，『我現在遭遇苦難，希望你能來救我。』這時，富那奇在舍衛國的祇洹精舍，正在禪坐思惟，他用天耳遙聽到哥哥羨那，正處於危難之中，至誠地呼喚著自己的名字，心中悲痛。富那奇立刻運用羅漢的神通，像健壯的人屈伸手臂一樣，化身為金翅鳥王，飛到大海，恐嚇那條龍。

English version: Then, the World Honored One said to Purna: 'Those evil people, if they slander and insult you, even harm you, but have not yet taken your life, would you be angry with them?' Purna replied: 'No, World Honored One! Even if those people groundlessly defame me, insult me with the most vicious words, even beat me with knives and sticks, harm me, until they are about to kill me, but have not completely killed me, even at the moment of death, I would never give rise to a single thought of anger.' The Buddha then praised him, saying: 'Well said, well said! Your practice, disciple, is truly gratifying!' At this time, Purna packed his robes and bowl, bowed to the Buddha and took his leave, heading to the country of Putabhatta. The next morning, he entered the city to beg for food, arriving at the house of a wealthy Brahmin. The Brahmin, seeing this monk, harbored evil intentions and began to scold and drive him away. The monk then went to another house to beg for food. The next day, he continued to beg for food at the same house. The Brahmin again struck him severely with his hands, but the monk remained joyful, his expression unchanged. The Brahmin, seeing this monk, suffering slander and harm, in great pain, on the verge of death, yet without any resentment, not giving rise to anger, began to regret himself, repenting his mistakes. At this time, Purna, in that country, diligently practiced, without any slack, cutting off all afflictions, his mind suddenly opened up, and he attained the fruit of no outflows. After the retreat, he bid farewell to the patrons, and instructed his brother: 'Do not go to sea, the dangers in the sea are numerous and countless, your current wealth is enough for seven lifetimes.' After instructing him, he returned to the Buddha, bowed and greeted him, and after greeting him, he stayed as he pleased. At this time, his brother, Sena, did not heed his advice. Some merchants came to Sena, persuading him in various ways to go to sea together, Sena did not refuse, and went with them. When they reached the seashore, everyone loaded their goods as they pleased, only Sena, loaded a full ship of sandalwood, preparing to return. The dragon, being stingy, was reluctant to part with the sandalwood, and on the way, seized their ship, even with the sails raised, they could not move forward, all the passengers were terrified, thinking they were doomed to die. Sena wholeheartedly called out Purna's name, 'I am now in distress, I hope you can come and save me.' At this time, Purna, in the Jeta Grove of Sravasti, was sitting in meditation, he heard with his heavenly ear, his brother Sena, in danger, sincerely calling his name, his heart filled with sorrow. Purna immediately used the supernatural power of an Arhat, like a strong man stretching his arm, transformed into a Garuda King, flew to the sea, and threatened the dragon.

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。龍見鳥形，怖入海底，眾賈於是安隱還家。

時富那奇，教化其兄，令為世尊立一小堂，覆堂村木純以栴檀。其堂已成，教化其兄請佛。羨那答曰：「請佛之宜，以何等物能屈世尊？」時富那奇，俱與其兄，辦足供養，各持香爐，共登高樓，遙向祇洹，燒香歸命佛及聖僧：「唯愿明日，臨顧鄙國，開悟愚朦盲冥眾生。」作愿已訖，香菸如意，乘虛往至世尊頂上，相結合聚作一煙蓋。后遙以水，洗世尊足，水亦從虛，猶如釵股，如意徑到世尊足上。

爾時阿難，睹見是事，怪而問佛：「誰放煙水？」

佛告阿難：「是富那奇羅漢比丘，于放缽國，勸兄羨那，請佛及僧，故放煙水，以為信請。」因敕阿難：「往至僧中，行籌告語神足比丘，明日悉來，往應羨那請，因現變化，以游彼國。」阿難奉命，合僧行籌，有神足者，明當受請。時諸比丘，各各受籌。

明日晨旦，僧作食人，名奇虔直奇(此言續生)，其人已得阿那含道，恒日供給一切眾僧，結跏趺坐，身放光明，四出照曜，引作食具，瓢杓健支，百斛大釜，而隨其後，乘虛飛行，趣向其國。羨那問曰：「是汝師不？」答言：「非也。是諸比丘，作食之人，故來相佐，辦具飲食。」於是羨那，即以華香妓樂供養，供養畢竟，即便過去。次後復有十六沙彌均提之等，各以神足，變作樹林，采華採果，種種變現，演身光明，晃曜天地，凌虛繼邁，駱驛而到。羨那復問：「是汝師不？」答曰：「非也

龍看到了鳥的形狀，害怕地躲入海底，商人們因此平安地回到家中。 當時，富那奇教化他的哥哥，讓其為世尊建造一座小堂，覆蓋小堂的木材全部用檀香木。小堂建成后，他教化哥哥去請佛。羨那回答說：『請佛的禮儀，用什麼東西才能請動世尊呢？』當時，富那奇和他的哥哥一起，準備了充足的供養，各自拿著香爐，一同登上高樓，遙向祇洹，燒香歸命佛和聖僧：『唯愿明日，光臨我們這個小國，開悟愚昧無知的眾生。』許願完畢，香菸如意，乘空前往世尊頭頂，相互結合聚成一個煙蓋。之後又遙遠地用水洗世尊的腳，水也從空中，像釵股一樣，如意地到達世尊的腳上。 當時，阿難看到這件事，感到奇怪就問佛：『是誰放的煙和水？』 佛告訴阿難：『是富那奇羅漢比丘，在放缽國，勸說他的哥哥羨那，請佛和僧眾，所以放煙和水，作為邀請的憑證。』於是命令阿難：『去僧眾中，分發籌碼告訴有神通的比丘，明天都來，前往應羨那的邀請，並顯現變化，遊歷那個國家。』阿難接受命令，在僧眾中分發籌碼，有神通的人，明天應當接受邀請。當時，各位比丘，各自接受了籌碼。 第二天早晨，僧眾中做飯的人，名叫奇虔直奇（意思是續生），這個人已經證得阿那含果位，每天供給所有僧眾，他結跏趺坐，身上放出光明，四處照耀，引導著做飯的器具，瓢、勺、健支，以及百斛大鍋，跟隨著他，乘空飛行，前往那個國家。羨那問道：『這是你的老師嗎？』回答說：『不是的。這些比丘，是做飯的人，所以來幫助，準備飲食。』於是羨那，就用鮮花、香和歌舞來供養，供養完畢，就離開了。之後又有十六個沙彌，均提等人，各自用神通，變化成樹林，採摘鮮花和水果，進行各種變化，身上發出光明，照耀天地，凌空前進，絡繹不絕地到達。羨那又問：『這是你的老師嗎？』回答說：『不是的。

The dragon saw the shape of a bird, and in fear, plunged into the sea, and the merchants thus returned home safely. At that time, Purna-kirti taught his elder brother, instructing him to build a small hall for the World Honored One, the wood covering the hall was entirely of sandalwood. After the hall was completed, he taught his brother to invite the Buddha. Sena replied, 'What kind of offerings are suitable to move the World Honored One to accept our invitation?' Then, Purna-kirti and his brother together prepared ample offerings, each holding an incense burner, they ascended to a high tower, facing Jetavana from afar, burning incense and paying homage to the Buddha and the holy Sangha: 'May you, tomorrow, grace our humble country with your presence, and enlighten the ignorant and blind beings.' After making their wish, the incense smoke, as they wished, traveled through the air to the top of the World Honored One's head, combining and gathering into a smoke canopy. Afterwards, they remotely washed the World Honored One's feet with water, the water also came from the air, like a hairpin, reaching the World Honored One's feet as they wished. At that time, Ananda, witnessing this event, was surprised and asked the Buddha, 'Who released the smoke and water?' The Buddha told Ananda, 'It was the Arhat Bhikkhu Purna-kirti, in the country of Patra, who persuaded his brother Sena to invite the Buddha and the Sangha, so he released the smoke and water as a token of invitation.' Then he ordered Ananda, 'Go to the Sangha, distribute tokens and tell the Bhikkhus with supernatural powers, that tomorrow they should all come, to respond to Sena's invitation, and manifest transformations, to travel to that country.' Ananda accepted the order, and distributed tokens in the Sangha, those with supernatural powers, should accept the invitation tomorrow. At that time, each of the Bhikkhus, accepted a token. The next morning, the cook of the Sangha, named Qi Qian Zhi Qi (meaning 'continued life'), who had already attained the Anagami stage, provided for all the Sangha daily, he sat in the lotus position, his body emitting light, shining in all directions, guiding the cooking utensils, ladles, spoons, Jianzhi, and a hundred-bushel cauldron, following him, flying through the air, heading towards that country. Sena asked, 'Is this your teacher?' They replied, 'No. These Bhikkhus are the cooks, so they come to help, to prepare the food.' Then Sena, immediately offered flowers, incense, and music, after the offerings were completed, they departed. Afterwards, there were sixteen novices, including Junti, each using their supernatural powers, transforming into forests, picking flowers and fruits, performing various transformations, their bodies emitting light, illuminating the heavens and the earth, advancing through the air, arriving one after another. Sena asked again, 'Is this your teacher?' They replied, 'No.'

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。斯諸人等，先前來者，乃是我等同師弟子，年始七歲，得羅漢道，諸漏永盡，神足純備，今故先來采華具果。」即以華香，具足供養，供養訖已，各各過去。次復耆年大阿羅漢，化作千龍，結身為座，頭皆四出，雷吼震天，其諸龍口，悉雨七寶，復于其上，施大寶座，飛昇虛空，身放光明，照曜天下，而來至國。羨那復問：「是汝師不？」答曰：「非也。是師弟子，名憍陳如，佛初得道，在鹿野苑，初轉法輪，廣度眾生，斯等五人，最先受化，于弟子中，第一上首，神通具足，無所掛礙。」羨那聞說，倍加恭敬，香華妓樂，悉以供養，供養已訖，即便過去。次後復有摩訶迦葉，化作七寶講堂，七寶莊校，奮身光明，晃昱四布，往至其國。羨那見之，問富那奇：「是汝師不？」答曰：「非也。是師弟子，摩訶迦葉，清儉知足，常行頭陀，愍諸廝賤，賑濟貧乏。」羨那即以香華妓樂，供養畢訖，即時過去。時舍利弗，次後乘千師子，槃身為座，頭皆四出，口雨七寶，雷吼咆哮，震動天地，復于其上，敷大寶床，莊校嚴飾，而處其上，身出光明，普照四域，飛騰虛空，翱翔而至。羨那問曰：「是汝師不？」答曰：「非也。今乘來者，是師大弟子，廣博大智，名舍利弗。」羨那聞已，倍增歡喜，即以華香妓樂供養，供養訖已，即以過去

現代漢語譯本：『這些人，先前來的，是我們的同門師兄弟，年紀才七歲，就已證得羅漢道，各種煩惱都已斷盡，神通具足，所以先來採摘鮮花和果實。』他們用鮮花和香，充分地供養，供養完畢后，各自離去。接著，又來了一位年長的阿羅漢，他化作千條龍，盤結成座位，龍頭都向外伸出，發出震天的雷鳴聲，龍口中都降下七寶，又在上面設定了巨大的寶座，飛昇到空中，身上放出光明，照耀天下，來到這個國家。羨那又問：『這是你們的老師嗎？』回答說：『不是。這是老師的弟子，名叫憍陳如，佛陀剛得道時，在鹿野苑，初次轉法輪，廣度眾生，這五個人，最先接受教化，在弟子中，是第一上首，神通具足，沒有任何障礙。』羨那聽了，更加恭敬，用香花和音樂，全部供養，供養完畢后，他們就離開了。之後，又有摩訶迦葉，他化作七寶講堂，用七寶裝飾，身上發出光明，光芒四射，來到這個國家。羨那看見后，問富那奇：『這是你們的老師嗎？』回答說：『不是。這是老師的弟子，摩訶迦葉，清貧節儉，知足常樂，經常修行頭陀苦行，憐憫那些地位低賤的人，救濟貧困的人。』羨那用香花和音樂供養完畢后，他們就離開了。當時，舍利弗，隨後乘坐著千頭獅子，盤結成座位，獅頭都向外伸出，口中降下七寶，發出雷鳴般的咆哮聲，震動天地，又在上面鋪設了巨大的寶床，裝飾得莊嚴華麗，坐在上面，身上發出光明，普照四方，飛騰在空中，翱翔而來。羨那問道：『這是你們的老師嗎？』回答說：『不是。現在乘著獅子來的是老師的大弟子，博學多智，名叫舍利弗。』羨那聽了，更加歡喜，用鮮花、香和音樂供養，供養完畢后，他們就離開了。

English version: 『These people who came earlier are our fellow disciples, who were only seven years old when they attained the Arhat path. All their defilements are completely extinguished, and they are fully endowed with supernatural powers. Therefore, they came first to gather flowers and fruits.』 They offered flowers and incense, making full offerings. After the offerings were completed, they each departed. Next, an elderly Arhat transformed into a thousand dragons, coiling their bodies into a seat. Their heads all faced outward, and they roared like thunder, shaking the heavens. From their mouths, they rained down seven treasures. On top of this, a great jeweled seat was placed, and he ascended into the sky, his body emitting light that illuminated the world, and he came to the kingdom. Sena asked again, 『Is this your teacher?』 They replied, 『No. This is our teacher』s disciple, named Ajnatakaundinya. When the Buddha first attained enlightenment, he was in the Deer Park, where he first turned the wheel of Dharma, widely liberating sentient beings. These five were the first to receive his teachings, and among the disciples, he is the foremost, possessing complete supernatural powers, without any hindrance.』 Upon hearing this, Sena became even more respectful, offering all kinds of incense, flowers, and music. After the offerings were completed, they departed. After that, Mahakasyapa transformed into a seven-jeweled lecture hall, adorned with seven treasures, his body emitting light that shone in all directions, and he came to the kingdom. Seeing him, Sena asked Punaki, 『Is this your teacher?』 They replied, 『No. This is our teacher』s disciple, Mahakasyapa, who is pure, frugal, and content, always practicing asceticism, compassionate towards the lowly, and providing relief to the poor.』 After Sena completed the offerings of incense, flowers, and music, they departed. Then, Sariputra came, riding on a thousand lions, their bodies coiled into a seat, their heads all facing outward, raining down seven treasures from their mouths, roaring like thunder, shaking heaven and earth. On top of this, a great jeweled bed was placed, adorned with splendor, and he sat upon it, his body emitting light that illuminated all directions. He flew through the sky, soaring and arriving. Sena asked, 『Is this your teacher?』 They replied, 『No. The one who comes riding now is our teacher』s great disciple, who is vastly learned and wise, named Sariputra.』 Upon hearing this, Sena became even more joyful, offering flowers, incense, and music. After the offerings were completed, they departed.

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。時大目連，尋后而發，化作千象，羅頭四出，其諸象口，皆有六牙，其一牙頭，有七浴池水，一一池中，有七蓮華，其一華上，有七玉女，種種變現，其數無量，放大光明，感動四鄰，復于其上，安置寶座，自坐其上，乘虛徑至。羨那問曰：「是汝師不？」答言：「非也。是師弟子，名大目連，神足第一，德行純備。」羨那聞說，歡喜戴仰，香華妓樂，而以供養，供養已，即便過去。次後復有阿那律提，而自化作七寶浴池，浴池中復生金色蓮華，蓮莖皆是七寶合成，處其華上，結跏趺坐，項佩日光，照曜天下，光所照處，皆是金色，乘虛至國。羨那復問：「是汝師不？」答言：「非也。是師弟子，阿那律提，於是大眾，天眼第一。」羨那聞之，歡喜恭敬，華香供養，即自過去。次後復有佛弟難陀，化作千馬，駕七寶車，車上覆有七寶大蓋，放演光明，四出照曜，乘虛馳至，詣放缽國。羨那見之，問富那奇：「是汝師不？」答言：「非也。是世尊弟，名曰難陀，眾相具足，德行純備。」羨那即以香華妓樂，供養畢訖，即自過去。時須菩提次後復來，作七寶山，坐琉璃窟，身放種種雜色光明，照曜天地，來至其國。羨那問曰：「是汝師不？」答言：「非也。是師弟子，名須菩提，廣智多聞，解空第一。」即以華香，供養畢訖，即自過去。次有分耨文陀尼子，化作一千迦樓羅王，結身為座，四向羅頭，口含眾寶，發哀和音，復于其上，施大寶座，而坐其上，乘虛來至

現代漢語譯本：當時大目犍連，隨後出發，化作千象，頭向四方伸出，那些像的口中，都有六顆牙齒，其中一顆牙齒的頂端，有七個浴池的水，每一個池中，有七朵蓮花，每一朵蓮花上，有七位玉女，種種變化顯現，數量無量，放出大光明，感動四鄰，又在上面，安置寶座，自己坐在上面，乘空直接到達。羨那問道：『這是你的老師嗎？』回答說：『不是。是老師的弟子，名叫大目犍連，神足第一，德行純備。』羨那聽了，歡喜敬仰，用香花歌舞，來供養他，供養完畢，就離開了。之後又有阿那律陀，自己化作七寶浴池，浴池中又生出金色蓮花，蓮花的莖都是七寶合成，坐在蓮花上，結跏趺坐，脖子上佩戴日光，照耀天下，光所照到的地方，都是金色，乘空來到這個國家。羨那又問：『這是你的老師嗎？』回答說：『不是。是老師的弟子，阿那律陀，在大眾中，天眼第一。』羨那聽了，歡喜恭敬，用鮮花香料供養，然後就離開了。之後又有佛陀的弟弟難陀，化作千匹馬，駕著七寶車，車上又有七寶大傘蓋，放出光明，向四方照耀，乘空飛馳，來到放缽國。羨那看見他，問富那奇：『這是你的老師嗎？』回答說：『不是。這是世尊的弟弟，名叫難陀，相貌莊嚴，德行純備。』羨那就用香花歌舞，供養完畢，就離開了。當時須菩提隨後又來，化作七寶山，坐在琉璃洞中，身上放出各種雜色光明，照耀天地，來到這個國家。羨那問道：『這是你的老師嗎？』回答說：『不是。是老師的弟子，名叫須菩提，廣博智慧，多聞博學，解空第一。』就用鮮花香料，供養完畢，就離開了。之後有分耨文陀尼子，化作一千隻迦樓羅王，結成座位，頭向四方伸出，口中含著各種寶物，發出哀婉和諧的聲音，又在上面，設定大寶座，坐在上面，乘空來到 現代漢語譯本：。

English version: At that time, Mahāmaudgalyāyana, following behind, transformed into a thousand elephants, their heads extending in all directions. Each of these elephants had six tusks, and at the tip of one tusk, there were seven pools of water. In each pool, there were seven lotus flowers, and on each lotus flower, there were seven jade maidens, manifesting various transformations in countless numbers. They emitted great light, moving the surrounding areas. Moreover, on top of them, a jeweled seat was placed, and he sat upon it, directly arriving through the air. Enna asked, 'Is this your teacher?' He replied, 'No. He is a disciple of the teacher, named Mahāmaudgalyāyana, foremost in supernatural powers, and perfectly virtuous.' Upon hearing this, Enna rejoiced and revered him, offering incense, flowers, and music as worship. After the offering, he departed. Next, there was Anuruddha, who transformed himself into seven jeweled bathing pools. In the pools, golden lotuses grew, their stems made of seven jewels. He sat cross-legged on the lotus, wearing the sunlight around his neck, illuminating the world. Wherever the light shone, it was golden. He arrived in the country through the air. Enna asked again, 'Is this your teacher?' He replied, 'No. He is a disciple of the teacher, Anuruddha, foremost in divine vision among the assembly.' Upon hearing this, Enna rejoiced and paid homage, offering flowers and incense, and then departed. Next, there was Nanda, the Buddha's brother, who transformed into a thousand horses, pulling a seven-jeweled chariot. On the chariot, there was a large seven-jeweled canopy, emitting light that shone in all directions. He flew through the air, arriving at the country of the Bowl-Releasing. Enna saw him and asked Punaki, 'Is this your teacher?' He replied, 'No. He is the World Honored One's brother, named Nanda, possessing all auspicious marks, and perfectly virtuous.' Enna then offered incense, flowers, and music, and after the offering, he departed. Then, Subhuti came next, transforming into a seven-jeweled mountain, sitting in a crystal cave, his body emitting various colored lights, illuminating heaven and earth, and arriving in the country. Enna asked, 'Is this your teacher?' He replied, 'No. He is a disciple of the teacher, named Subhuti, of vast wisdom and learning, foremost in understanding emptiness.' He then offered flowers and incense, and after the offering, he departed. Next, there was Purna Maitrayaniputra, who transformed into a thousand Garuda kings, forming a seat with their bodies, their heads extending in all directions, their mouths holding various treasures, emitting mournful and harmonious sounds. On top of them, a great jeweled seat was placed, and he sat upon it, arriving through the air. English version: .

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。羨那問曰：「是汝師不？」答言：「非也。是我同師，名曰分耨文陀尼子，辯才應適，最為第一。」即以華香，供養訖已，便自過去。次復弟子，名優波離，化作千雁聚身相結，頭口出聲，哀鳴相和，口含眾寶，飛翔虛空，于其身上，敷眾寶座，放大光明，照曜四遠，身坐其上，馳奔來至。羨那問曰：「是汝師不？」答曰：「非也。是師弟子，名優波離，于眾比丘，持律第一。」羨那聞已，即持華香，供養畢訖，即復過去。次後復有沙門二十億，化作行樹于虛空中，以紺琉璃，作經行道，復以七寶，夾樹兩邊，種種妙寶，以界道側，于中經行，漸至其國。羨那問曰：「是汝師不？」答曰：「非也。是佛弟子，名曰沙門二十億，于比丘中，精進第一。」華香妓樂，供養畢訖，即便過去。次後復有大劫賓寧，化作七寶樹，樹上覆有種種華果，樹下皆有七寶高座，處其座上，放大光明，乘虛來至。羨那問曰：「是汝師不？」答曰：「非也。是佛弟子，名劫賓寧，挺特勇猛，端正第一。」羨那聞已，歡喜供養華香妓樂，供養已訖，即自過去。次有弟子名賓頭盧埵阇，坐寶蓮華，項佩日光，放千光明，暉赫天地，飛昇虛空，來至其國。羨那問曰：「是汝師不？」答曰：「非也。是師弟子，名賓頭盧埵阇，善能入定，坐禪第一。」即以香華，供養畢訖，即自過去。次羅睺羅，尋后趣引，自化其身，作轉輪王，千子七寶，皆悉具足，導從前後，來至其國。羨那問曰：「是汝師不？」答曰：「非也

現代漢語譯本：羨那問道：『這是你的老師嗎？』回答說：『不是。這是我的同門師兄弟，名叫分耨文陀尼子，辯才敏捷，最為第一。』說完，就用鮮花和香供養完畢，然後自行離去。接著又來了一位弟子，名叫優波離，他變化成千只大雁，身體相連結成一體，頭和嘴發出聲音，哀鳴相應和，口中含著各種寶物，在天空中飛翔，他的身上鋪著各種寶座，放出耀眼的光芒，照亮四方，他坐在寶座上，飛奔而來。羨那問道：『這是你的老師嗎？』回答說：『不是。這是我老師的弟子，名叫優波離，在眾比丘中，持戒第一。』羨那聽了，就用鮮花和香供養完畢，然後自行離去。之後又來了二十億沙門，他們變化成一排排樹木，在天空中，用紺琉璃鋪成經行道，又用七寶夾在樹的兩邊，各種珍貴的寶物，用來界定道路的邊緣，他們在其中經行，漸漸來到這個國家。羨那問道：『這是你的老師嗎？』回答說：『不是。他們是佛的弟子，名叫沙門二十億，在比丘中，精進第一。』用鮮花和音樂供養完畢，他們就自行離去。之後又來了大劫賓寧，他變化成七寶樹，樹上長著各種花果，樹下都有七寶高座，他坐在座位上，放出耀眼的光芒，乘空而來。羨那問道：『這是你的老師嗎？』回答說：『不是。他是佛的弟子，名叫劫賓寧，特別勇猛，相貌端正第一。』羨那聽了，歡喜地用鮮花和音樂供養，供養完畢，他就自行離去。接著又來了一位弟子，名叫賓頭盧埵阇，他坐在寶蓮花上，脖子上佩戴著日光，放出千道光明，照耀天地，飛昇到空中，來到這個國家。羨那問道：『這是你的老師嗎？』回答說：『不是。他是老師的弟子，名叫賓頭盧埵阇，善於入定，坐禪第一。』就用香和鮮花供養完畢，然後自行離去。接著羅睺羅，緊隨其後，他變化自身，成為轉輪王，擁有千子和七寶，一切都具備，引導著前後隊伍，來到這個國家。羨那問道：『這是你的老師嗎？』回答說：『不是』 現代漢語譯本：』

English version: Xiana asked, 'Is this your teacher?' The answer was, 'No. He is my fellow disciple, named Fen Nu Wen Tuo Ni Zi, with the most outstanding eloquence.' Then, after offering flowers and incense, he departed. Next came a disciple named Upali, who transformed into a flock of a thousand geese, their bodies connected, their heads and mouths making sounds, their mournful cries harmonizing, holding various treasures in their mouths, flying in the sky. On his body were laid out various jeweled seats, emitting brilliant light, illuminating all directions. He sat on the seat and rushed over. Xiana asked, 'Is this your teacher?' The answer was, 'No. He is my teacher's disciple, named Upali, the foremost in upholding the precepts among all the monks.' Upon hearing this, Xiana offered flowers and incense, and then departed. After that, twenty billion monks came, transforming into rows of trees in the sky, with paths of lapis lazuli for walking meditation, and seven treasures lining both sides of the trees, various precious jewels defining the edges of the paths. They walked along these paths, gradually arriving in the country. Xiana asked, 'Is this your teacher?' The answer was, 'No. They are the Buddha's disciples, named twenty billion monks, the foremost in diligence among the monks.' After offering flowers and music, they departed. Then came Maha-Kappina, who transformed into seven jeweled trees, with various flowers and fruits on the trees, and seven jeweled high seats under each tree. He sat on the seat, emitting brilliant light, and came through the air. Xiana asked, 'Is this your teacher?' The answer was, 'No. He is the Buddha's disciple, named Maha-Kappina, exceptionally brave and the most handsome.' Upon hearing this, Xiana joyfully offered flowers and music, and after the offering, he departed. Next came a disciple named Pindola Bharadvaja, sitting on a jeweled lotus flower, wearing the sun's light around his neck, emitting a thousand rays of light, illuminating heaven and earth, flying into the sky, and arriving in the country. Xiana asked, 'Is this your teacher?' The answer was, 'No. He is the teacher's disciple, named Pindola Bharadvaja, skilled in entering samadhi, the foremost in seated meditation.' After offering incense and flowers, he departed. Then Rahula followed, transforming himself into a Chakravartin king, with a thousand sons and seven treasures, all complete, leading the procession, arriving in the country. Xiana asked, 'Is this your teacher?' The answer was, 'No' English version: '

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。是佛之子，名曰羅睺羅，設在家者，領四天下，七寶自至，兵仗不用，自然降附，今舍此位，出家學道，得阿羅漢，六通清徹，無所掛礙，今故變身，作是形位。」羨那聞已，香華供養，即自過去。五百神足弟子，各各現變，不可稱計。

爾時世尊，知諸弟子盡適彼國，放大光明，照曜天地，普皆金色。時富那奇，語其兄曰：「今者世尊，始欲發意而來至此，故先放光，作是瑞應。」爾時世尊，始於座上，下足躡地，應時天地，六反震動。時富那奇，語其兄曰：「今者世尊，始於座上，下足躡地，以是之故，天地大動。」爾時世尊，始出精舍，住在於外，八金剛神住於八面；時四天王在前導道；時天帝釋，從諸欲界天子百千萬眾，侍衛左面；大梵天王，與色界諸天無央數眾，住在右面；弟子阿難，住在佛后；大眾圍繞，放演光明，照曜天地，飛昇虛空，趣放缽國。于其中道，逢五百作人，以千具犛牛，墾治隴畝，諸牛見佛乘空而過，身放金色普照世界，諸牛至心，仰視世尊，心存篤敬，住隴不行。作人見牛仰向觀瞻，驚怪所以，亦視見佛，即各跪白：「咸興歸誠，唯愿如來！當見哀愍暫下開度，使離生死。」佛以悲心，知其可度，即下為說種種妙法，五百作人，心意開悟，斷二十億洞然之惡，成須陀洹。時牛命終，盡生天上，普皆歡喜。

於時如來，即復發引，到前未遠，有五百童女，共遊曠野，見地金色，仰視其變，見乘虛而行，咸懷歡喜，叉手白言：「唯愿天尊！垂心矜愍暫見濟度

現代漢語譯本：『他是佛陀的兒子，名叫羅睺羅。如果他在家，將統治四天下，七寶會自然到來，無需動用兵器，自然降服。現在他捨棄了這個地位，出家修道，證得阿羅漢果位，擁有六神通，清凈無礙。現在他特意變化身形，顯現這樣的形態。』羨那聽后，用香花供養，隨即離去。五百位擁有神足通的弟子，各自顯現變化，不可計數。 這時，世尊知道弟子們都已到達那個國家，便放出大光明，照耀天地，普照成金色。當時，富那奇對他的哥哥說：『現在世尊，剛要發心來到這裡，所以先放光，作為瑞應。』這時，世尊才從座位上，腳踏地面，應時天地，六次震動。當時，富那奇對他的哥哥說：『現在世尊，才從座位上，腳踏地面，因此，天地大動。』這時，世尊才走出精舍，站在外面，八位金剛神守護在八個方向；四天王在前面引導道路；天帝釋，帶領著欲界諸天子百千萬眾，侍衛在左邊；大梵天王，與無數諸天眾，站在右邊；弟子阿難，站在佛陀身後；大眾圍繞，放出光明，照耀天地，飛昇虛空，前往放缽國。在途中，遇到五百個農夫，用一千頭犛牛，耕種田地。牛群看見佛陀乘空而過，身上放出金色光芒普照世界，牛群至誠地仰視世尊，心中充滿敬意，停在田埂上不動。農夫們看見牛群仰頭觀望，感到驚奇，也看見了佛陀，便各自跪下稟告：『都願意歸順誠服，只願如來！能夠慈悲憐憫，暫時降臨開導我們，使我們脫離生死。』佛陀以悲憫之心，知道他們可以被度化，便降下為他們宣說種種妙法，五百農夫，心意開悟，斷除了二十億的煩惱，證得須陀洹果位。當時，牛群命終，都轉生到天上，普皆歡喜。 這時，如來又繼續前行，沒走多遠，有五百位童女，一起在曠野遊玩，看見地面變成金色，抬頭觀看變化，看見佛陀乘空而行，都心懷歡喜，合掌說道：『只願天尊！垂憐我們，暫時降臨救度我們。』

English version: 'He is the son of the Buddha, named Rahula. If he were to remain at home, he would rule the four continents, and the seven treasures would come to him naturally. No weapons would be needed, and all would submit naturally. Now he has given up this position, left home to study the Way, attained the Arhatship, possessing the six supernatural powers, clear and unhindered. Now he has deliberately transformed his body, appearing in this form.' Enna, having heard this, made offerings of incense and flowers, and then departed. Five hundred disciples with supernatural powers each manifested transformations, beyond counting. At that time, the World Honored One, knowing that all his disciples had reached that country, emitted great light, illuminating heaven and earth, all turning golden. Then, Punaki said to his brother, 'Now the World Honored One, having just intended to come here, first emits light as an auspicious sign.' At that time, the World Honored One, from his seat, placed his foot on the ground, and immediately heaven and earth shook six times. Then, Punaki said to his brother, 'Now the World Honored One, having just placed his foot on the ground from his seat, therefore, heaven and earth greatly shook.' At that time, the World Honored One, having just left the monastery, stood outside, with eight Vajra gods guarding the eight directions; the Four Heavenly Kings led the way in front; the Heavenly Emperor Sakra, with hundreds of thousands of heavenly sons from the desire realm, attended on the left; the Great Brahma King, with countless heavenly beings, stood on the right; the disciple Ananda stood behind the Buddha; the multitude surrounded him, emitting light, illuminating heaven and earth, flying into the void, heading towards the country of the Bowl. On the way, they encountered five hundred farmers, using a thousand plowing oxen, cultivating the fields. The oxen, seeing the Buddha passing through the air, his body emitting golden light illuminating the world, sincerely looked up at the World Honored One, their hearts filled with reverence, stopping on the ridges. The farmers, seeing the oxen looking up, were surprised, and also saw the Buddha, and each knelt down and said, 'We all wish to submit sincerely, only wishing that the Tathagata! May have compassion and temporarily descend to enlighten us, so that we may be freed from birth and death.' The Buddha, with a compassionate heart, knowing that they could be saved, descended and spoke various wonderful Dharma for them. The five hundred farmers, their minds enlightened, cut off twenty billion defilements, and attained the Srotapanna fruit. At that time, the oxen died and were all reborn in heaven, all rejoicing. At that time, the Tathagata continued his journey, and not far ahead, there were five hundred young women, playing together in the wilderness. Seeing the ground turn golden, they looked up at the transformation, seeing the Buddha traveling through the air, they were all filled with joy, and with their palms together, said, 'Only wishing that the Heavenly Honored One! May have compassion and temporarily descend to save us.'

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。」佛知其宿行應可度化，即稱所愿，往至其所，隨應堪能，為說諸法；信受開解，成須陀洹。變感已竟，遂步而至。復有五百仙人，處在林澤，見光普照地悉金色，仰睹如來與諸大眾遊行乘虛，心懷踴躍，敬心倍隆，仰請佛言：「唯愿大聖！暫勞神形，因見過度，聽在道次。」佛睹其本緣，知之應度，尋下在前。求作沙門，佛即聽之：「善來比丘！」便成沙門，因為說法，心凈開解，諸漏永盡，成阿羅漢；隨從佛后，乘空而至。

時富那奇，遙見佛來，光曜天地，大眾虛轉，語兄羨那：「世尊及眾，今始來至。」佛到其國，羨那歡喜，即以香華及眾妓樂，供養畢訖，共至會所。佛至其舍，如法就坐，羨那閤家，供辦甘膳，自行澡水，敬意奉食，佛為噠嚫，食訖澡漱，為其舉國合家大小，演說妙法，閤家一切，得須陀洹。有具二道三四果者，復有發意趣大乘者，復有堅住不退地者。佛說法訖，舉國男女，得度者眾，不可稱計。

阿難長跪，叉手合掌，前白佛言：「不審，世尊！此富那奇，過去世中，作何惡行，為人下賤，屬他為奴？復有何福，遇佛得度？」佛告阿難：「欲知之者，明聽善思！當爲汝說。」對曰：「唯然，愿具開示。」

佛告阿難：「乃往過去迦葉佛時，有一長者，財富無數，為佛眾僧興僧伽藍，衣服飲食病瘦醫藥四事供辦，供給一切無有乏短。爾時長者遇疾命終，其後一兒出家學道，其父死後佛圖供具，皆悉轉少，眾僧罷散，其寺荒壞，無人住止

現代漢語譯本：佛陀知道他過去的行為應該可以被度化，就答應了他的願望，前往他所在的地方，根據他所能理解的程度，為他宣說佛法；他信受並理解了，成爲了須陀洹。變化感應結束后，佛陀就步行而至。又有五百位仙人，住在樹林沼澤中，看到佛光普照大地，一片金色，抬頭看到如來和大眾乘空而來，心中充滿喜悅，敬意更加深厚，仰頭請求佛陀說：『唯愿大聖！暫時勞累您的神形，因為我們想通過您的度化，聽聞佛法。』佛陀看到他們的因緣，知道他們應該被度化，就立刻降落在他們面前。他們請求出家做沙門，佛陀就允許了：『善來比丘！』他們立刻成為沙門，佛陀為他們說法，他們心凈開解，所有煩惱都永遠斷盡，成為阿羅漢；他們跟隨在佛陀身後，乘空而至。 當時富那奇，遠遠看到佛陀到來，光芒照耀天地，大眾在空中飛行，就對他的哥哥羨那說：『世尊和大眾，現在才來到這裡。』佛陀到達他們的國家，羨那非常高興，就用香花和各種歌舞音樂，供養完畢，一起到會所。佛陀到達他的住所，如法坐下，羨那全家，準備了美味的食物，親自準備洗手水，恭敬地奉上食物，佛陀為他們祝福，吃完飯洗漱后，為他們全國上下大小，演說微妙的佛法，全家都成爲了須陀洹。有的人證得了二道三四果，有的人發願趣向大乘，有的人堅定地住在不退轉的地位。佛陀說法完畢，全國男女，得度的人眾多，不可計數。 阿難長跪，雙手合掌，上前對佛陀說：『請問，世尊！這個富那奇，過去世中，做了什麼惡行，為人奴隸，屬於他人？又有什麼福報，遇到佛陀得以度化？』佛陀告訴阿難：『想知道這些嗎？仔細聽，好好思考！我將為你解說。』阿難回答說：『是的，愿您詳細開示。』 佛陀告訴阿難：『在過去迦葉佛時代，有一位長者，財富無數，為佛陀和僧眾興建僧伽藍，提供衣服飲食病瘦醫藥四種供養，供給一切沒有缺少。當時這位長者生病去世，他死後，他的一個兒子出家學道，他父親死後，佛寺的供養器具都逐漸減少，僧眾解散，寺廟荒廢，沒有人居住。』

English version: The Buddha, knowing that his past actions indicated he could be converted, granted his wish and went to his location. According to his capacity, the Buddha preached the Dharma to him. He believed and understood, becoming a Srotapanna. After the transformation was complete, the Buddha walked there. There were also five hundred hermits living in the forests and marshes. They saw the Buddha's light illuminating the earth in gold. Looking up, they saw the Tathagata and the assembly flying through the air. Their hearts filled with joy, and their respect deepened. They looked up and requested the Buddha, 'We beseech the Great Sage! Please take a moment to exert your divine form, so that we may be converted and hear the Dharma.' The Buddha saw their karmic connections and knew they should be converted, so he immediately descended before them. They requested to become monks, and the Buddha allowed it, saying, 'Welcome, Bhikkhus!' They immediately became monks. The Buddha preached the Dharma to them, and their minds were purified and enlightened. All their defilements were forever extinguished, and they became Arhats. They followed behind the Buddha, flying through the air. At that time, Punaki, seeing the Buddha coming from afar, with light illuminating the heavens and earth, and the assembly flying in the air, said to his brother, Enna, 'The World Honored One and the assembly have just arrived.' When the Buddha arrived in their country, Enna was very happy. He offered incense, flowers, and various music and dances. After the offerings were complete, they went together to the meeting place. The Buddha arrived at his residence and sat down according to the Dharma. Enna's whole family prepared delicious food, personally prepared water for washing hands, and respectfully offered the food. The Buddha blessed them. After eating and washing, he preached the wonderful Dharma to the entire country, from the young to the old. The whole family became Srotapannas. Some attained the second, third, or fourth stages of enlightenment. Some aspired to the Mahayana path, and some firmly remained in the non-retrogressive stage. After the Buddha finished preaching, many men and women throughout the country were converted, beyond measure. Ananda knelt down, put his palms together, and asked the Buddha, 'I am not sure, World Honored One! What evil deeds did this Punaki commit in his past lives that he became a slave, belonging to others? And what merits did he have that he encountered the Buddha and was converted?' The Buddha told Ananda, 'Do you want to know these things? Listen carefully and think well! I will explain it to you.' Ananda replied, 'Yes, I wish you would explain in detail.' The Buddha told Ananda, 'In the past, during the time of the Buddha Kasyapa, there was an elder who had countless riches. He built a Sangharama for the Buddha and the Sangha, providing the four necessities of clothing, food, medicine, and bedding, supplying everything without shortage. At that time, this elder fell ill and died. After his death, one of his sons left home to study the Way. After his father's death, the offerings to the Buddhist temple gradually decreased, the Sangha dispersed, the temple became desolate, and no one lived there.'

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。其兒比丘，勤力招合檀越知識，積聚錢財，修補缺落，複合眾僧，還繼供養。於時多眾，住在其寺，勤精專修，具諸道者，時彼道人，作僧自在。時有羅漢道人，次知日直，掃除草土，積在中庭，不時除棄。於時比丘，噁心呵叱：『今此比丘，如奴無異，雖知掃地，不能除棄。』阿難當知！彼時比丘，大自在者，今富那奇比丘是也。由其噁心呵得道人比之為奴，由此一言，五百世中，恒為奴身。復由興立勸合衆人供養眾僧，償罪已畢，復遭我世，蒙得過度。今此國中，受化之人，皆是往昔勸助之眾，緣是果報，皆得度脫。」

阿難之等，及與眾會，聞佛所說，歡喜奉行。

（三五）尼提度緣品第三十

一時佛在舍衛國祇樹給孤獨園。爾時舍衛城中，人民眾多，居止隘迮，廁溷鮮少，大小便利，多往出城。或有豪尊，不能去者，便利在器中，僱人除之。時有一人，名曰尼提，極貧至賤，無所趣向，仰客作除糞，得價自濟。爾時世尊，即知其應度，獨將阿難，入于城內，欲拔濟之。到一里頭，正值尼提，持一瓦器，盛滿不凈，欲往棄之。遙見世尊，極懷鄙愧，退從異道，隱屏欲去。垂當出里，復見世尊，倍用鄙恥，回趣余道，復欲避去，心意匆忙，以瓶打壁，瓶即破壞，屎尿澆身，深生慚愧，不忍見佛

現代漢語譯本：他的兒子比丘，勤奮地招集施主和朋友，積攢錢財，修繕破損的地方，重新聚集僧眾，繼續供養。當時有很多僧人住在寺廟裡，勤奮精進地修行，具備各種道行，那時那位道人，在僧團中很自在。當時有一位羅漢道人，輪值負責日常事務，清掃草地和泥土，堆積在中庭，沒有及時清理掉。當時那位比丘，心生惡念呵斥道：『這個比丘，和奴隸沒什麼兩樣，雖然知道掃地，卻不能清理乾淨。』阿難你要知道！當時那位比丘，非常自在的人，就是現在的富那奇比丘。因為他噁心呵斥道人像奴隸一樣，就因為這一句話，五百世都做了奴隸。又因為他發起並勸說眾人供養僧眾，償還罪業之後，又遇到我這一世，得以解脫。現在這個國家裡，接受教化的人，都是過去勸助供養的那些人，因為這個因果報應，都得以解脫。」 阿難等人，以及在場的大眾，聽了佛所說的話，都歡喜地奉行。 （三五）尼提得度因緣品第三十 一時，佛在舍衛國的祇樹給孤獨園。當時舍衛城中，人口眾多，居住擁擠，廁所很少，大小便大多都到城外去。有些豪門貴族，不能出去的，就用器皿盛放大小便，僱人清理。當時有一個人，名叫尼提，非常貧窮低賤，無處可去，靠給別人做清理糞便的工作，掙錢維持生計。當時世尊，知道他應該被度化，就獨自帶著阿難，進入城內，想要救度他。走到一里路的地方，正好遇到尼提，拿著一個瓦罐，盛滿污穢之物，正要倒掉。遠遠地看見世尊，非常感到羞愧，就退到別的路上，躲避想要離開。快要出城的時候，又看見世尊，更加感到羞恥，就轉到別的路上，又想躲避，心裡慌亂，用瓦罐撞到墻上，瓦罐就破了，屎尿澆了自己一身，深深感到慚愧，不敢見佛。

English version: His son, the Bhikkhu, diligently gathered donors and acquaintances, accumulated wealth, repaired the dilapidated areas, reunited the Sangha, and continued the offerings. At that time, many monks resided in the monastery, diligently and earnestly practicing, possessing various virtues. At that time, that practitioner was at ease within the Sangha. There was a Lohan practitioner who was in charge of daily duties, sweeping the grass and soil, piling it in the courtyard, but not removing it in time. At that time, that Bhikkhu, with an evil mind, scolded: 『This Bhikkhu is no different from a slave, even though he knows how to sweep, he cannot remove the dirt.』 Ananda, you should know! That Bhikkhu at that time, who was very free, is now the Bhikkhu Punaki. Because he scolded the practitioner with an evil mind, comparing him to a slave, due to this one sentence, he was a slave for five hundred lifetimes. Furthermore, because he initiated and encouraged everyone to make offerings to the Sangha, after repaying his karmic debt, he encountered my era again and was able to be liberated. Now, the people in this country who have received teachings are all those who encouraged and supported the offerings in the past. Due to this karmic retribution, they are all able to be liberated.』 Ananda and the assembly, having heard what the Buddha said, joyfully practiced it. (Thirty-fifth) The Story of Niti's Liberation, Chapter Thirty At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, in the city of Shravasti, there were many people, living in cramped conditions, with few toilets, so most people went outside the city to relieve themselves. Some wealthy and noble people, who could not go out, would use containers to hold their waste and hire people to clean it. At that time, there was a person named Niti, who was extremely poor and lowly, with nowhere to go, relying on cleaning feces for others to earn a living. At that time, the World Honored One, knowing that he should be liberated, took Ananda alone and entered the city, wanting to save him. After walking for a mile, they encountered Niti, who was holding a clay pot filled with filth, about to discard it. Seeing the World Honored One from afar, he felt extremely ashamed, retreated to another path, and hid, wanting to leave. When he was about to leave the city, he saw the World Honored One again, feeling even more ashamed, he turned to another path, wanting to avoid him again. In his panic, he hit the pot against the wall, the pot broke, and the excrement and urine splashed all over him. He felt deeply ashamed and dared not face the Buddha.

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。是時世尊，就到其所，語尼提言：「欲出家不？」尼提答言：「如來尊重，金輪王種，翼從弟子，悉是貴人；我下賤弊惡之極，云何同彼而得出家？」世尊告曰：「我法清妙，猶如凈水，悉能洗除一切垢穢；亦如大火能燒諸物，大小好惡，皆能焚之。我法亦爾，弘廣無邊，貧富貴賤，男之與女，有能修者，皆盡諸欲。」是時尼提，聞佛所說，信心即生，欲得出家。佛使阿難將出城外，大河水邊，洗浴其身，已得凈潔，將詣祇洹，為說經法，苦切之理，生死可畏，涅槃永安；霍然意解，獲初果證，合掌向佛，求作沙門。佛即告曰：「善來比丘！」鬚髮自落，法衣在身，佛重解說四諦要法，諸漏得盡，成阿羅漢，三明六通，皆悉具足。

爾時國人，聞尼提出家，咸懷怨心，而作是言：「云何世尊，聽此賤人出家學道？我等如何，為其禮拜？設作供養，請佛及僧，斯人若來，污我牀蓆。」展轉相語，乃聞于王。王聞亦怨恨，情用反側，即乘羽葆之車，與諸侍從，往詣祇洹，欲問如來所疑之事。既到門前，且小停息。祇洹門外，有一大石，尼提比丘，坐于石巖，縫補故衣，有七百天人，各持華香，而供養之，右繞敬禮。時王睹見，深用歡喜，到比丘所，而語之言：「我欲見佛，愿為通白。」比丘即時，身沒石中，踴出於內，白世尊曰：「波斯匿王，今者在外，欲得來入覲省咨問。」佛告尼提：「從汝本道，往語令前。」尼提尋時，還從石出，如似出水，無有掛礙，即語王言：「白佛已竟，王可進前

當時，世尊來到尼提所在的地方，問尼提說：『你想出家嗎？』尼提回答說：『如來您是尊貴的金輪王種，跟隨您的弟子都是貴人；我卑賤惡劣到了極點，怎麼能和他們一樣出家呢？』世尊告訴他說：『我的佛法清凈微妙，就像清澈的水，能夠洗除一切污垢；又像大火能夠焚燒萬物，無論大小好壞，都能燒盡。我的佛法也是這樣，弘大廣闊無邊，無論貧富貴賤，男人還是女人，只要能夠修行，都能斷除一切慾望。』當時，尼提聽了佛所說的話，立刻生起了信心，想要出家。佛陀讓阿難帶他出城外，到大河邊，洗凈身體，已經潔凈之後，帶到祇洹精舍，為他講說經法，苦難的道理，生死的可怕，涅槃的永恒安樂；尼提豁然開悟，獲得了初果的果位，合掌向佛，請求做沙門。佛陀就說：『善來比丘！』他的鬚髮自然脫落，法衣穿在身上，佛陀又為他詳細解說四諦的要義，他的煩惱都斷盡了，成了阿羅漢，具備了三明六通。 當時，國人聽說尼提出了家，都心懷怨恨，說道：『為什麼世尊允許這個出家學道？我們怎麼能向他禮拜？如果做供養，請佛和僧人，這個人如果來了，會玷污我們的牀蓆。』他們互相議論，傳到了國王那裡。國王聽了也很怨恨，心中不安，就乘坐羽葆車，帶著侍從，前往祇洹精舍，想要問如來心中的疑惑。到了門前，稍微停息。祇洹精舍門外，有一塊大石頭，尼提比丘正坐在石頭上，縫補舊衣服，有七百天人，各自拿著鮮花香料，供養他，右繞著他敬禮。當時國王看見了，非常高興，走到比丘那裡，對他說：『我想見佛，希望你能通報一聲。』比丘立刻身體沒入石頭中，從裡面出來，對世尊說：『波斯匿王現在在外面，想要進來拜見請教。』佛陀告訴尼提說：『從你原來的路，去告訴他進來。』尼提立刻從石頭裡出來，就像從水裡出來一樣，沒有阻礙，就對國王說：『我已經稟告佛了，國王可以進去了。』

At that time, the World Honored One went to where Niti was and asked him, 'Do you wish to leave home?' Niti replied, 'The Tathagata is of noble lineage, a golden wheel king, and the disciples who follow you are all noble people; I am extremely base and wicked, how can I leave home like them?' The World Honored One told him, 'My Dharma is pure and wonderful, like clear water, it can wash away all defilements; it is also like a great fire that can burn all things, whether big or small, good or bad, it can burn them all. My Dharma is also like this, vast and boundless, whether rich or poor, noble or humble, man or woman, anyone who can practice it can extinguish all desires.' At that time, Niti heard what the Buddha said, and immediately developed faith, wanting to leave home. The Buddha had Ananda take him outside the city, to the riverbank, to wash his body. After he was clean, he was taken to Jetavana Monastery, where the Dharma was explained to him, the principles of suffering, the fearfulness of birth and death, and the eternal peace of Nirvana; Niti suddenly understood, attained the first fruit of enlightenment, clasped his hands towards the Buddha, and asked to become a Shramana. The Buddha then said, 'Welcome, Bhikkhu!' His hair and beard naturally fell off, and the Dharma robe was on his body. The Buddha further explained the essential Dharma of the Four Noble Truths, and his defilements were all extinguished, becoming an Arhat, possessing the three insights and six supernatural powers. At that time, the people of the country heard that Niti had left home, and they all harbored resentment, saying, 'Why did the World Honored One allow this ** to leave home and study the Way? How can we bow to him? If we make offerings, inviting the Buddha and the Sangha, if this person comes, he will defile our beds and seats.' They discussed among themselves, and it reached the king. The king also felt resentment and unease, so he rode in his feathered carriage, with his attendants, to Jetavana Monastery, wanting to ask the Tathagata about his doubts. When he arrived at the gate, he paused for a moment. Outside the gate of Jetavana Monastery, there was a large stone, and Bhikkhu Niti was sitting on the stone, mending his old clothes. Seven hundred devas, each holding flowers and incense, were making offerings to him, circumambulating him in reverence. When the king saw this, he was very happy, and went to the Bhikkhu, saying to him, 'I wish to see the Buddha, please inform him.' The Bhikkhu immediately disappeared into the stone, and emerged from within, saying to the World Honored One, 'King Pasenadi is now outside, wishing to come in to pay respects and ask questions.' The Buddha told Niti, 'Go back the way you came, and tell him to come forward.' Niti immediately came out of the stone, as if emerging from water, without any hindrance, and said to the king, 'I have already informed the Buddha, the king may enter.'

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。」王作此念：「向所疑事，且當置之，先當請問，此比丘者，有何福行，神力乃爾？」王入見佛，稽首佛足，右繞三匝，卻坐一面，白世尊言：「曏者比丘，神力難及，入石如水，出石無孔，姓字何等？愿見告示。」世尊告曰：「是王國中，極賤之人，我已化度，得阿羅漢，大王故來，欲問斯義。」王聞佛語，慢心即除，欣悅無量，因告王曰：「凡人處世，尊卑貴賤，貧富苦樂，皆由宿行，而致斯果仁慈謙順，敬長愛小，則為貴人；兇惡強梁，憍恣自大，則為賤人。」波斯匿王白世尊言：「大聖出世，多所潤濟，如此凡陋下賤之人，拔其苦毒，使常安樂。此尼提者，有何因緣，生於賤處？複種何德，得遇聖尊，稟受仙化，尋成應真？唯愿世尊！敷演分別。」

佛告王曰：「諦聽善持！吾當解說令汝開悟。乃往過去，迦葉如來，出現世間，滅度之後，有比丘僧凡十萬人。中有一沙門，作僧自在，身有疾患服藥自下，憍慠恃勢，不出便利，以金銀澡槃，就中盛尿，令一弟子擔往棄之。然其弟子，是須陀洹。由在彼世，不能謙順，自恃多財，秉捉僧事，暫有微患，懶不自起，驅役聖人，令除糞穢。以是因緣，流浪生死，恒為下賤，五百世中，為人除糞，乃至於今。由其出家，持戒功德，今值我世，聞法得道。」佛告大王：「欲知爾時僧自在者，今尼提比丘是。」波斯匿王白世尊言：「如來出世，實為奇特，利益無量苦惱眾生。」佛告大王：「善哉善哉！如汝所言

『國王心中思忖：』先前疑惑的事情，暫且擱置，先要請問，這位比丘，有何福德修行，神力竟然如此？』國王入宮拜見佛陀，頂禮佛足，右繞三圈，退坐一旁，對世尊說：『剛才那位比丘，神力難以企及，入石如入水，出石無孔，姓氏名誰？希望能夠告知。』世尊說：『他是王國中最卑賤的人，我已經度化了他，使他成為阿羅漢，大王特意前來，是想問這個道理。』國王聽了佛的話，傲慢之心立即消除，歡喜無量，於是對國王說：『凡人在世，尊貴卑賤，貧窮富裕，痛苦快樂，都是由前世的所作所為導致的，才會有這樣的結果。仁慈謙遜，尊敬長輩愛護幼小，就會成為尊貴的人；兇惡強橫，驕傲放縱，自以為是，就會成為。』波斯匿王對世尊說：『大聖出世，多有恩澤，像這樣平凡鄙陋的人，也能拔除他的痛苦，使他常常安樂。這位尼提，有什麼因緣，出生在卑賤的地方？又種了什麼功德，能夠遇到聖尊，接受教化，很快就成為應真？希望世尊！詳細地解說。』 佛陀告訴國王說：『仔細聽，好好記住！我將為你解說，讓你開悟。在過去很久以前，迦葉如來，出現在世間，滅度之後，有比丘僧眾共十萬人。其中有一位沙門，在僧團中掌權，他身體有病，服藥后需要排泄，卻驕傲自大，仗勢欺人，不自己去，用金銀澡盆，盛裝尿液，讓一個弟子挑去倒掉。然而他的弟子，是須陀洹。因為在那個時候，不能謙虛順從，自恃有錢，掌握僧團事務，稍微有點小病，就懶得自己起身，驅使聖人，讓他去清除糞便。因為這個因緣，流浪生死，一直成為**，五百世中，為人清除糞便，直到現在。因為他出家，持戒的功德，現在遇到我的時代，聽聞佛法，得道。』佛陀告訴國王：『想知道那時僧團中掌權的人是誰嗎？就是現在的尼提比丘。』波斯匿王對世尊說：『如來出世，真是奇特，利益了無數受苦的眾生。』佛陀告訴國王：『說得好，說得好！正如你所說。』

'The king thought to himself: 'The matter I was previously doubtful about, I should set aside for now. First, I should ask, what meritorious practices does this monk have, that his spiritual power is so great?' The king entered to see the Buddha, bowed at his feet, circled him three times to the right, and sat to one side, saying to the World Honored One: 'That monk just now, his spiritual power is beyond reach, entering stone as if it were water, and exiting stone without a hole. What is his name? I wish to be informed.' The World Honored One said: 'He is the most lowly person in the kingdom. I have already converted him, and he has become an Arhat. The king has come specifically to ask about this principle.' Upon hearing the Buddha's words, the king's arrogance immediately vanished, and he was filled with immeasurable joy. He then said to the king: 'All people in the world, whether noble or lowly, rich or poor, suffering or happy, are all due to their past actions, which lead to these results. Being kind and humble, respecting elders and loving the young, will lead to being a noble person; being cruel and violent, arrogant and self-important, will lead to being a .' King Pasenadi said to the World Honored One: 'The Great Sage's appearance in the world is a great blessing, and even such ordinary and lowly ** people can be freed from their suffering and be made to live in peace. What are the causes and conditions that led Niti to be born in such a lowly place? And what merits did he cultivate to encounter the Holy One, receive his teachings, and quickly become an Arhat? I beseech the World Honored One to explain in detail.' The Buddha told the king: 'Listen carefully and remember well! I will explain it to you so that you may be enlightened. In the distant past, when Kashyapa Tathagata appeared in the world, after his passing, there were 100,000 monks. Among them was a Shramana who held power in the Sangha. He was ill and needed to take medicine to relieve himself. However, he was arrogant and relied on his power, refusing to go himself. Instead, he used a gold and silver basin to collect his urine and had a disciple carry it away to dispose of it. However, that disciple was a Srotapanna. Because in that life, he was unable to be humble and obedient, relied on his wealth, and controlled the affairs of the Sangha, he was too lazy to get up himself when he was slightly ill, and he ordered a holy person to remove his waste. Because of this cause, he has been wandering in the cycle of birth and death, always being a . For five hundred lifetimes, he has been removing waste for others, even until now. Because of his renunciation and the merits of upholding the precepts, he has now encountered my era, heard the Dharma, and attained the Way.' The Buddha told the king: 'Do you want to know who that person in power in the Sangha was at that time? It is the current monk Niti.' King Pasenadi said to the World Honored One: 'The Tathagata's appearance in the world is truly extraordinary, benefiting countless suffering beings.' The Buddha told the king: 'Well said, well said! It is as you have said.'

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。」佛又告曰：「三界輪轉，無有定品，積善仁和，生於豪尊；習惡放恣，便生卑賤。」

王大歡喜，無有慢心，即起長跪，執尼提足，而為作禮，懺悔自謝，愿除罪咎。世尊爾時，因為廣說法微妙之義，所謂論者，施論戒論，生天之論，欲不凈想，出要為樂。

爾時大會，聞佛所說，各獲道證，信受奉行。◎

賢愚經卷第七

（三六）大劫賓寧品第三十一(丹本此品前在第四卷為十八)

一時佛在舍衛國祇樹給孤獨園。爾時國王名波斯匿，於時南方有國，名為金地，其王字劫賓寧。王有太子，名摩訶劫賓寧，其父崩背，太子嗣位，體性聰明，大力勇健，所統國土，三萬六千，兵眾殷熾，無能敵者，威風遠振，莫不摧伏。然與中國，不相交通。後有商客，往到金地，以四端細[(畾/且)*毛]，奉上彼王。王納受已，問商客言：「此物甚好，為出何處？」商客答曰：「出於中國。」王復問言：「其中國者，名字云何？」商客啟曰：「名羅悅祇，又名舍衛，其數眾多，不能具說。」王復問言：「中國諸王，以何等故不來獻我？」商客啟曰：「各自霸土，威名相齋，以是之故，不來承奉耳。」王自思惟：「今我力勢，能總威攝一切天下，何緣諸王不來承貢？今當加威令彼率伏。」復問商客：「中國諸王，何者最大？」商主白言：「舍衛國王，為第一大

現代漢語譯本：佛陀又告訴他說：『三界輪迴轉動，沒有固定的等級。積累善行，心懷仁愛平和，就會出生在富貴尊榮的家庭；習慣作惡，放縱自己，就會出生在卑賤的地位。』 國王聽了非常高興，沒有絲毫的傲慢之心，立刻起身長跪，抓住尼提的腳，向他行禮，懺悔自己的過錯，希望消除罪責。世尊當時，就為他廣泛地宣說了微妙的佛法，所說的內容包括佈施的道理、持戒的道理、昇天的道理、對慾望不凈的觀想，以及以出離為樂的道理。 當時在場的大眾，聽了佛陀所說，各自都獲得了道果的證悟，信受奉行。' 賢愚經卷第七 （三六）大劫賓寧品第三十一（丹本此品前在第四卷為十八） 一時，佛陀在舍衛國的祇樹給孤獨園。當時，國王名叫波斯匿。那時，南方有個國家，名叫金地，那裡的國王名叫劫賓寧。國王有個太子，名叫摩訶劫賓寧。他的父親去世后，太子繼承了王位。他天資聰穎，力大勇猛，所統治的國土有三萬六千個，兵力強盛，無人能敵，威名遠播，無人不被他所震懾。然而，他與中原地區沒有來往。後來，有商人前往金地，用四端細毛布獻給國王。國王接受后，問商人說：『這東西很好，是從哪裡來的？』商人回答說：『是從中原地區來的。』國王又問：『中原地區，名字叫什麼？』商人回答說：『名叫羅悅祇，又叫舍衛，那裡的人口眾多，不能一一細說。』國王又問：『中原的國王們，為什麼不來向我進貢？』商人回答說：『他們各自稱霸一方，威名相當，因此，不來向您進貢。』國王心想：『現在我的力量，能夠威懾天下，為什麼那些國王不來向我進貢呢？我應該施加威嚴，讓他們臣服。』他又問商人：『中原的國王中，哪個最大？』商人回答說：『舍衛國王，是最大的。』

English version: The Buddha further said, 'The three realms revolve without fixed ranks. Accumulating good deeds and being kind and peaceful leads to birth in noble and honored families; indulging in evil and being unrestrained leads to birth in lowly and humble positions.' The king was overjoyed, without any arrogance. He immediately rose, knelt down, held Niti's feet, and paid his respects, confessing his faults and hoping to remove his sins. At that time, the World Honored One extensively explained the subtle meaning of the Dharma, including the principles of giving, the principles of precepts, the principles of being born in heaven, the contemplation of the impurity of desire, and the joy of liberation. At that time, the assembly, upon hearing what the Buddha said, each attained the realization of the path, believing and practicing accordingly.' The Seventh Scroll of the Sutra of the Wise and the Foolish (36) The Chapter of King Mahakappina, the Thirty-first (In the Dan version, this chapter was previously in the fourth scroll as the eighteenth) At one time, the Buddha was in the Jeta Grove of Anathapindika in the country of Sravasti. At that time, the king was named Prasenajit. At that time, there was a country in the south called Golden Land, and its king was named Kappina. The king had a prince named Mahakappina. After his father passed away, the prince succeeded to the throne. He was intelligent, strong, and brave. The territory he ruled consisted of 36,000 regions, and his army was powerful and unmatched. His prestige was far-reaching, and no one could resist him. However, he had no contact with the central regions. Later, some merchants went to the Golden Land and presented the king with four pieces of fine wool cloth. After accepting them, the king asked the merchants, 'This is very good. Where did it come from?' The merchants replied, 'It came from the central regions.' The king then asked, 'What is the name of the central regions?' The merchants replied, 'It is called Ravyati, also known as Sravasti. There are many people there, and it is impossible to describe them all.' The king further asked, 'Why do the kings of the central regions not come to offer tribute to me?' The merchants replied, 'They each dominate their own territories, and their prestige is equal, so they do not come to offer tribute.' The king thought to himself, 'Now my power can dominate the world. Why do those kings not come to offer tribute to me? I should exert my authority and make them submit.' He then asked the merchants, 'Among the kings of the central regions, who is the greatest?' The merchants replied, 'The king of Sravasti is the greatest.'

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。」時金地王，即便遣使，詣舍衛國，持書示教，其理委備，告語其王波斯匿言：「我之威風，遍閻浮提，卿為所恃，斷絕使命，今故遣使共卿相聞。卿若臥時，聞我聲者，尋應起坐；若坐聞者，尋時應立；若食聞聲，應即吐哺；若沐聞聲，應即握髮；若住時聞，應即相趣。卻後七日，與我相見，設不如是，吾當興兵破汝國界。」

波斯匿聞深用驚惶，即往詣佛，具白斯事。佛告王言：「王還語使云：『我不大，更有大王。』」王奉佛教，告彼使言：「世有聖王，近在此間。卿可到邊，傳汝王命。」使即時往詣于祇桓。於時世尊自變其身，作轉輪王，令目連作典兵臣，七寶侍從，皆悉備有。又化祇桓，令作寶城，繞城四邊，有七重塹，其間皆有七寶行樹雜色蓮花，不可稱計，光明晃晃，照然赫發。城中宮殿，亦是眾寶，王在殿上，尊嚴可畏。於是彼使，前入化城，既睹大王，情甚驚悚，自念我君，無狀招禍；然不得已，以書示之。化王得書，蹋著腳下，告彼使言：「吾為大王，臨統四域，汝王頑迷，敢見違距。汝速還國，致宣吾教。信至之日，馳奔來覲，臥聞當起，坐聞應立，立聞吾令便當涉道。剋期七日，不得稽遲，敢違斯制，罪在不請。」

使受教竟，還詣本國，具以聞見，白金地王。王承斯問，深自咎責，合率所領諸小王輩，嚴辦車馬，欲朝大王，然有所疑，未便即路。先遣一使白大王言：「臣所總秉，三萬六千，王為當都去，將半去耶？」大王還報：「聽半留住，但將半來

現代漢語譯本：當時金地國王，即使派遣使者，前往舍衛國，拿著書信曉諭教導，其中道理詳盡完備，告訴波斯匿國王說：『我的威風，遍佈整個閻浮提，你仗著什麼，竟然斷絕使者的來往，現在特意派遣使者來和你交涉。你如果睡覺時，聽到我的聲音，就應該立刻起身坐好；如果坐著時聽到，就應該立刻站立；如果吃飯時聽到聲音，就應該立刻吐出食物；如果洗澡時聽到聲音，就應該立刻握住頭髮；如果站立時聽到，就應該立刻跑過來。七天之後，要來見我，如果不是這樣，我就要興兵攻破你的國界。』 波斯匿王聽了，非常驚慌，立刻前往佛陀那裡，詳細稟告這件事。佛陀告訴國王說：『你回去告訴使者說：『我不是最大的，還有更大的國王。』』國王遵從佛陀的教誨，告訴那個使者說：『世上有聖王，就在這附近。你可以到那邊去，傳達你們國王的命令。』使者立刻前往祇桓精舍。當時世尊自己變化身形，變成轉輪聖王，讓目犍連擔任典兵大臣，七寶侍從，全都具備。又變化祇桓精舍，讓它變成一座寶城，城池四周，有七重護城河，其中都有七寶行樹和各種顏色的蓮花，數量不可計數，光芒閃耀，照耀四方。城中的宮殿，也是各種珍寶構成，國王在殿上，尊貴威嚴，令人敬畏。於是那個使者，進入變化出來的城池，看到大王，心中非常驚恐，心想我的君主，無緣無故招來禍患；但是沒有辦法，只好把書信呈上。變化出來的國王得到書信，把它踩在腳下，告訴那個使者說：『我為大王，統治四方，你的國王頑固愚昧，竟然敢違抗我。你趕快回國，傳達我的教誨。收到信的那天，就應該立刻奔來朝見，睡覺時聽到我的命令就應該起身，坐著時聽到就應該站立，站著時聽到我的命令就應該立刻上路。限定七天，不得拖延，膽敢違抗這個命令，罪責難逃。』 使者接受教誨后，回到自己的國家，詳細地把所見所聞，告訴金地國王。國王聽了這些話，深深地責備自己，於是率領他所管轄的各個小國王，準備好車馬，想要去朝見大王，但是心中有所疑惑，沒有立刻出發。先派遣一個使者去稟告大王說：『我所統領的，有三萬六千人，大王是希望全部都去，還是去一半呢？』大王回答說：『允許留下一半，只帶一半來。』

English version: At that time, the King of Jindi, even if he sent an envoy to the country of Sravasti, carrying a letter to instruct and teach, the reasoning was detailed and complete, telling King Pasenadi, 'My power and prestige pervade the entire Jambudvipa. What do you rely on to cut off the envoys? Now I specially send an envoy to negotiate with you. If you are sleeping and hear my voice, you should immediately get up and sit properly; if you are sitting and hear it, you should immediately stand up; if you are eating and hear the voice, you should immediately spit out the food; if you are bathing and hear the voice, you should immediately grasp your hair; if you are standing and hear it, you should immediately run over. After seven days, you must come to see me. If you do not, I will send troops to break through your borders.' King Pasenadi was very alarmed upon hearing this, and immediately went to the Buddha to report the matter in detail. The Buddha told the king, 'You go back and tell the envoy, 『I am not the greatest, there is a greater king.』' The king followed the Buddha's teachings and told the envoy, 'There is a holy king in this vicinity. You can go there and convey your king's orders.' The envoy immediately went to the Jeta Grove. At that time, the World Honored One transformed himself into a Wheel-Turning King, and made Maudgalyayana the minister in charge of the army, with seven treasures as attendants, all complete. He also transformed the Jeta Grove into a treasure city, with seven moats around the city, and in between, there were seven rows of jeweled trees and various colored lotuses, countless in number, with brilliant light shining everywhere. The palaces in the city were also made of various treasures, and the king on the palace was noble and awe-inspiring. Then the envoy entered the transformed city, and upon seeing the great king, he was very frightened, thinking that his lord had brought disaster upon himself for no reason; but there was no choice, so he presented the letter. The transformed king received the letter, stepped on it, and told the envoy, 'I am the great king, ruling the four regions. Your king is stubborn and ignorant, daring to disobey me. You quickly return to your country and convey my teachings. On the day you receive the letter, you should immediately rush to pay homage. If you hear my command while sleeping, you should get up; if you hear it while sitting, you should stand up; if you hear my command while standing, you should immediately set out on the road. The deadline is seven days, and there must be no delay. Anyone who dares to disobey this order will be severely punished.' After receiving the instructions, the envoy returned to his own country and reported in detail what he had seen and heard to the King of Jindi. Upon hearing this, the king deeply blamed himself, and then led all the small kings under his command, preparing carriages and horses, intending to pay homage to the great king, but he had some doubts in his heart and did not set out immediately. He first sent an envoy to report to the great king, 'I command 36,000 people. Does the great king want all of them to go, or half of them?' The great king replied, 'Allow half to stay, just bring half.'

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。」時金地王將萬八千小王，同時來到，既見化王，謁拜畢已，心作是念：「大王形貌，雖復勝我，力必不如。」化王於時，敕典兵臣，以弓與之；金地國王，手不能勝。化王還取，以指張弓，復持與之，敕令引挽；金地國王殊不能挽。化王復取，而彈扣之，三千世界，皆為振動。次復取箭，彎弓而射，離手之後，化為五發，其諸箭頭，各各皆出無數光明，其光明頭，皆有蓮花，大如車輪，一一花上，各各皆有一轉輪王，七寶具足，奮演光明，普照三千大千世界，五道眾生，莫不蒙賴，諸天境界，見其光明，及聞說法，身心清凈，有得道果第二第三道者，有發無上正真道意，復有得住不退地者。人道眾生，見佛光明，及聞所說，心生踴躍，其中有得一道二道三道之者，出家入要得應真者，有發無上正真道意，得不退地，不可稱計。餓鬼中者見佛光明，及聞所說，皆得飽滿，身心清凈，無諸熱惱，皆生慈心，恭敬于佛，即得解脫，生人天中。畜生中者，見佛光明，貪慾瞋毒，皆得消除，癡心曚冥，尋得醒悟，皆悉歡喜，信敬于佛，即得解脫，生人天中。地獄中者，見佛光明，寒則熅暖，熱則清涼，苦痛之處，即得休息，身心踴躍，慈敬于佛，即得解脫，生人天中。

爾時摩訶劫賓寧王、金地諸王，見斯變已，其心信伏，遠塵離垢得法眼凈，萬八千王，一時皆然。須臾之頃，佛攝神力，還複本形，諸比丘僧，前後圍繞

當時，金地王率領一萬八千小王同時來到。他們見到化王后，行禮參拜完畢，心中暗想：『大王雖然相貌勝過我們，但力量必定不如。』化王當時命令掌管兵器的官員，把弓遞給金地王。金地王用手都無法舉起。化王拿回弓，用手指拉開弓弦，又遞給金地王，命令他拉開。金地王完全拉不開。化王再次拿回弓，彈了一下弓弦，三千世界都為之震動。接著，他又拿起箭，拉開弓射出，箭離手后，化為五支，每支箭頭上都發出無數光明，每個光明的頂端都有一朵車輪般大的蓮花，每朵蓮花上都有一位轉輪王，七寶具足，散發光明，普照三千大千世界。五道眾生無不蒙受恩澤。諸天境界的眾生，見到光明，聽到說法，身心清凈，有的證得二果、三果，有的發起了無上正真道心，還有的安住于不退轉地。人道眾生，見到佛的光明，聽到佛的說法，心中歡喜踴躍，其中有的證得初果、二果、三果，有的出家修行證得阿羅漢果，有的發起了無上正真道心，證得不退轉地，人數不可計數。餓鬼道的眾生，見到佛的光明，聽到佛的說法，都得到飽足，身心清凈，沒有了熱惱，都生起了慈悲心，恭敬佛陀，立即得到解脫，轉生到人天道中。畜生道的眾生，見到佛的光明，貪慾、嗔恨、毒害都得以消除，愚癡昏昧的心也立刻清醒，都歡喜信奉佛陀，立即得到解脫，轉生到人天道中。地獄道的眾生，見到佛的光明，寒冷的地方變得溫暖，炎熱的地方變得清涼，痛苦的地方立即得到休息，身心歡喜踴躍，慈悲恭敬佛陀，立即得到解脫，轉生到人天道中。 當時，摩訶劫賓寧王和金地諸王，見到這種變化后，心中信服，遠離塵垢，得到了清凈的法眼。一萬八千位國王，同時都是如此。須臾之間，佛收回神通力，恢復了原來的樣子，眾比丘僧眾前後圍繞著他。

At that time, King Golden Land, along with eighteen thousand lesser kings, arrived simultaneously. Upon seeing the Transformation King, they paid their respects and thought, 'Although the Great King surpasses us in appearance, his strength must be inferior.' The Transformation King then ordered the officer in charge of weapons to give a bow to King Golden Land. King Golden Land could not even lift it. The Transformation King took back the bow, drew it with his finger, and then handed it back to King Golden Land, ordering him to draw it. King Golden Land was completely unable to draw it. The Transformation King took it back again, plucked the string, and the three thousand worlds shook. Next, he took an arrow, drew the bow, and shot it. After leaving his hand, the arrow transformed into five, each arrowhead emitting countless lights. At the head of each light was a lotus flower as large as a chariot wheel, and on each flower was a Wheel-Turning King, complete with the seven treasures, radiating light that illuminated the three thousand great thousand worlds. Beings in the five realms all benefited. Those in the heavenly realms, seeing the light and hearing the Dharma, became pure in body and mind. Some attained the second and third stages of enlightenment, some generated the intention for the unsurpassed true path, and some attained the stage of non-retrogression. Beings in the human realm, seeing the Buddha's light and hearing his teachings, rejoiced. Some attained the first, second, and third stages of enlightenment, some left home to practice and attained Arhatship, some generated the intention for the unsurpassed true path, and attained the stage of non-retrogression, their numbers beyond measure. Beings in the realm of hungry ghosts, seeing the Buddha's light and hearing his teachings, were all filled, their bodies and minds purified, free from heat and torment. They all generated compassion, revered the Buddha, and were immediately liberated, reborn in the human and heavenly realms. Beings in the animal realm, seeing the Buddha's light, had their greed, anger, and poison eliminated. Their foolish and ignorant minds were immediately awakened, and they all rejoiced, believing in and respecting the Buddha. They were immediately liberated, reborn in the human and heavenly realms. Beings in the hell realm, seeing the Buddha's light, found warmth in the cold and coolness in the heat. Their suffering was immediately relieved, their bodies and minds rejoiced, and they compassionately revered the Buddha. They were immediately liberated, reborn in the human and heavenly realms. At that time, King Mahakappina and the kings of Golden Land, seeing these transformations, were convinced and purified of defilements, attaining the pure Dharma eye. All eighteen thousand kings were the same. In a short while, the Buddha withdrew his divine power, returning to his original form, surrounded by the assembly of monks.

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。金地王眾，求索出家，佛即聽許，鬚髮自墮，袈裟在體，思惟妙法，盡得阿羅漢果。

阿難白佛：「此金地王，宿種何德，生在豪尊，功德巍巍，遭值佛世，逮成無漏？」

佛告阿難：「眾生由行受其果報。乃往過去，有迦葉佛，般涅槃后，有一長者，為起塔廟，造作堂閣，四供養具。歲月漸久，而塔崩落，床褥衣食，亦復斷絕。其主長者，有子比丘，便行勸化人民之類，各令減割用治斯塔，又設飲食床臥之具。諸人同心，咸共供承，因發誓愿：『當來之世，富貴長壽，值佛出世，聞法獲證，行報無遺，皆令果成。』」佛告阿難：「爾時長者子比丘者，今金地王摩訶劫賓寧是。其諸人民受道化者，今萬八千諸王是也。」

佛說是法，眾會聞者，逮得道證，發心不退，受持至教，歡喜奉行。◎

（三七）梨耆彌七子品第三十二(丹本此品在第四卷為第二十)

一時佛在舍衛國祇樹給孤獨園。爾時波斯匿王，有一大臣，名梨耆彌，家居大富，生七男兒，為其娶妻，已至於六，殘第七子，當爲求婦。自思惟言：「吾年衰邁，唯餘一兒，為之納婦，要令殊勝。」時此長者，有一親厚婆羅門，來共相見，因議語曰：「今我欲為小兒求婚，未能知處。卿自昔來，遊行諸國，今欲煩君，為我推覓，若見有女端政賢智，性命相宜，適我子意，乃當求之。」時婆羅門，即便然可。遍行看覓，到特叉尸利國，見有五百童女，群行遊戲，採取好花，用作拂飾。此婆羅門，隨逐觀之

現代漢語譯本：金地王等眾人，請求出家，佛陀就允許了，他們的鬚髮自然脫落，袈裟穿在身上，思考著精妙的佛法，最終都獲得了阿羅漢的果位。 阿難對佛說：『這位金地王，前世種下了什麼功德，今生出生在如此尊貴的家庭，功德如此巍峨，又能在佛陀在世時，證得無漏的境界？』 佛陀告訴阿難：『眾生因為自己的行為而承受相應的果報。在過去很久以前，有迦葉佛，他涅槃之後，有一位長者，為他建造佛塔和廟宇，修建殿堂樓閣，並提供各種供養的器具。時間久了，佛塔倒塌了，床鋪、衣物和食物等供養也斷絕了。這位長者的兒子是一位比丘，他便勸說人們，各自拿出一些財物來修繕佛塔，又準備了飲食和床鋪等供養。大家同心協力，共同供養，因此發誓愿：『將來世，要富貴長壽，在佛陀出世時，聽聞佛法並獲得證悟，所行善報不會遺漏，都能實現。』』 佛陀告訴阿難：『當時的長者子比丘，就是現在的金地王摩訶劫賓寧。那些接受他教化的人民，就是現在的萬八千位國王。』 佛陀說完此法，在場的聽眾，都獲得了道果，發心永不退轉，接受並奉行佛陀的教誨，歡喜地實踐。 （三七）梨耆彌七子品第三十二（丹本此品在第四卷為第二十） 一時，佛陀在舍衛國的祇樹給孤獨園。當時，波斯匿王有一位大臣，名叫梨耆彌，他家境非常富有，生了七個兒子，為其中六個兒子娶了妻子，還剩下第七個兒子，正準備為他求娶妻子。他自己思忖道：『我年事已高，只剩下一個兒子，為他娶妻，一定要找一個非常出色的。』 這時，這位長者有一位關係親密的婆羅門，前來拜訪，他們談論道：『我現在想為小兒子求婚，但不知道哪裡有合適的。你以前走遍各國，現在想麻煩你，幫我尋找，如果看到有女子端莊美麗、賢惠聰慧，性格和命理都適合，能合我兒子的心意，就去求娶她。』 當時，這位婆羅門，就答應了。他到處尋找，到了特叉尸利國，看到有五百位少女，一起嬉戲玩耍，採摘美麗的花朵，用來裝飾自己。這位婆羅門，就跟在後面觀察她們。

English version: King Jindi and others sought to leave home, and the Buddha granted their request. Their hair and beards naturally fell off, they wore the kasaya robes, contemplated the profound Dharma, and ultimately attained the fruit of Arhatship. Ananda said to the Buddha, 'What merits did this King Jindi cultivate in his past lives that he was born into such a noble family, with such majestic merits, and was able to attain the state of no outflows during the Buddha's lifetime?' The Buddha told Ananda, 'Beings receive the consequences of their actions. In the distant past, there was the Buddha Kasyapa. After his Parinirvana, there was an elder who built a pagoda and temples for him, constructed halls and pavilions, and provided various offerings. Over time, the pagoda collapsed, and the offerings of beds, clothing, and food were also cut off. The elder's son, a Bhikkhu, then urged the people to contribute to repair the pagoda and also prepared food and beds for offerings. Everyone worked together with one mind and made a vow: 'In the future, may we be wealthy and long-lived, and when a Buddha appears in the world, may we hear the Dharma and attain enlightenment. May the rewards of our actions not be lost and all be fulfilled.' The Buddha told Ananda, 'The Bhikkhu, the elder's son at that time, is now King Jindi Mahakappina. The people who received his teachings are now the eighteen thousand kings.' After the Buddha spoke this Dharma, the assembly who heard it attained the fruits of the path, made vows never to regress, accepted and practiced the Buddha's teachings, and joyfully put them into practice. (37) The Chapter of the Seven Sons of Liji Mi, Thirty-second (In the Dan version, this chapter is the twentieth in the fourth volume) At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, King Prasenajit had a minister named Liji Mi, who was very wealthy. He had seven sons, and he had married off six of them. The seventh son was still unmarried, and he was preparing to find a wife for him. He thought to himself, 'I am old, and I only have one son left. When I find a wife for him, it must be someone outstanding.' At this time, this elder had a close Brahmin friend who came to visit. They discussed the matter, saying, 'I want to find a wife for my youngest son, but I don't know where to find a suitable one. You have traveled to many countries in the past. Now I would like to trouble you to help me search. If you see a woman who is dignified, beautiful, virtuous, and intelligent, whose character and destiny are suitable, and who pleases my son, then seek to marry her.' At that time, the Brahmin agreed. He went everywhere searching and arrived in the country of Taxasila. There, he saw five hundred young women playing together, picking beautiful flowers to use as decorations. The Brahmin followed behind, observing them.

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。轉復前行，當度少水，諸女子輩，皆脫革屣，中有一女，而獨不脫，並屣入水。轉復前行，續更有河，眾女褰衣爾乃入水，唯此一女，獨並衣入。前行林間，諸女各各上樹採花，時此一女，自不上樹，從他索之，得花甚多。時婆羅門，問此女言：「我有少疑，欲得相問。」其女答曰：「有疑便問。」婆羅門言：「曏者諸女，當入水時，盡脫革屣，汝獨不脫，有何意故？」時女答言：「汝癡何甚？所以作屣，正用護腳，陸地之事，眼有所見，荊棘瓦石，可得避之。水底隱匿，眼所不睹，儻有棘刺及諸毒蟲，傷害人腳，是以不脫。」時婆羅門，復更問言：「以何事故，並衣入水？」時女答言：「女人之身，相有好惡，褰衣入水，為人所見，相好則可，不好嗤笑，以是事故，而不褰之。」時婆羅門，復更問言：「以何緣故，獨不上樹？」女便答言：「若當上樹，樹枝儻折，危害人身，以是事故，而不上耳。」此女即是波斯匿王弟曇摩訶羨女也。羨昔因罪逃奔彼國，便於其土，安家納娶，而生斯女，字毗舍利。

時婆羅門，聞女所說，知必賢能，而問女言：「汝父母在不？」女答曰：「在。」遂逐到門，求共相見。女入白父：「外有婆羅門，欲見大人。」時曇摩訶羨便出見之，問訊已竟，而語之言：「曏者女子，是君女不？」答言：「是也。」「為有主未？」答言：「未也。」婆羅門言：「舍衛國中，有一大臣，字梨耆彌，君識之不？」答言：「舊識

她們繼續往前走，要渡過一條小河，所有的女子都脫下鞋子，只有一個女子沒有脫，穿著鞋子就下了水。她們繼續往前走，又遇到一條河，眾女子都撩起衣服才下水，只有這個女子，連衣服都沒撩就下了水。她們走到一片樹林，眾女子都各自爬到樹上採花，這時這個女子，自己不爬樹，而是向別人索要，得到了很多花。這時婆羅門問這個女子說：『我有些疑問，想問問你。』那女子回答說：『有疑問就問吧。』婆羅門說：『剛才那些女子，在下水的時候，都脫了鞋子，唯獨你不脫，是什麼緣故呢？』這時女子回答說：『你真是太愚癡了！之所以做鞋子，正是爲了保護腳，陸地上的事情，眼睛能看到，荊棘瓦礫，可以躲避。水底是隱蔽的，眼睛看不到，萬一有荊棘或毒蟲，會傷害人的腳，所以我不脫鞋。』這時婆羅門又問：『因為什麼緣故，你連衣服都不撩就下水呢？』這時女子回答說：『女人的身體，有美有丑，撩起衣服下水，會被人看到，長得好看的還好，不好看的就會被嘲笑，因為這個緣故，所以我不撩衣服。』這時婆羅門又問：『因為什麼緣故，你唯獨不爬樹呢？』女子便回答說：『如果爬到樹上，樹枝萬一折斷，會危害人的身體，因為這個緣故，所以我不爬樹。』這個女子就是波斯匿王的弟弟曇摩訶羨的女兒。曇摩訶羨以前因為犯罪逃到那個國家，就在那裡安家娶妻，生了這個女兒，名字叫毗舍利。 這時婆羅門，聽了女子所說，知道她一定賢能，就問女子說：『你的父母在嗎？』女子回答說：『在。』於是就跟著她到了家門，請求和她的父母相見。女子進去告訴父親說：『外面有個婆羅門，想要見大人。』這時曇摩訶羨就出來見他，問候完畢，就對他說：『剛才那個女子，是你的女兒嗎？』回答說：『是的。』『有沒有婚配？』回答說：『還沒有。』婆羅門說：『舍衛國中，有一個大臣，名字叫梨耆彌，你認識他嗎？』回答說：『以前就認識。』

They continued forward, needing to cross a small river. All the women took off their shoes, but one woman did not, entering the water with her shoes on. They continued forward, encountering another river. The women all lifted their clothes before entering the water, but this one woman entered without lifting her clothes. They reached a forest, and the women each climbed trees to pick flowers. This woman did not climb, but asked others for flowers, receiving many. Then, a Brahmin asked this woman, 'I have some doubts, and I wish to ask you.' The woman replied, 'Ask if you have doubts.' The Brahmin said, 'When the other women entered the water, they all took off their shoes, but you did not. Why is that?' The woman replied, 'How foolish you are! The reason for shoes is to protect the feet. On land, the eyes can see, and thorns and stones can be avoided. The bottom of the water is hidden, and the eyes cannot see. If there are thorns or poisonous insects, they could harm the feet, so I did not take off my shoes.' Then the Brahmin asked, 'Why did you enter the water without lifting your clothes?' The woman replied, 'A woman's body has both beauty and ugliness. Lifting clothes to enter the water allows others to see. If one is beautiful, it is fine, but if not, one will be mocked. For this reason, I did not lift my clothes.' Then the Brahmin asked, 'Why did you alone not climb the trees?' The woman replied, 'If one climbs a tree, the branch might break, harming the body. For this reason, I did not climb.' This woman was the daughter of Dhammakhasena, the younger brother of King Pasenadi. Dhammakhasena had fled to that country because of a crime, settled there, married, and had this daughter, named Visakha. Then the Brahmin, hearing what the woman said, knew she must be virtuous, and asked her, 'Are your parents alive?' The woman replied, 'Yes.' So he followed her to her home, requesting to meet her parents. The woman went in and told her father, 'There is a Brahmin outside who wishes to see you.' Then Dhammakhasena came out to meet him. After exchanging greetings, he said to him, 'Is that woman your daughter?' He replied, 'Yes.' 'Is she betrothed?' He replied, 'Not yet.' The Brahmin said, 'In the country of Sravasti, there is a minister named Likhimi. Do you know him?' He replied, 'I know him from before.'

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。」婆羅門言：「是梨耆彌，最下小兒端政聰明，欲求君女共為婚姻，可得爾不？」曇摩訶羨言：「彼是豪姓，本與匹偶，茍其欲得，情在無違。」已蒙許可，便共剋日，爾時有伴，往舍衛國。

時婆羅門，即作書䟽與梨耆彌，陳說事狀。長者聞已，辦具娉物車馬騎乘，往特叉尸利國，漸近欲到，先遣使往。時曇摩訶羨善加敬待，即設賓會，以女娉之。諸事畢竟，當還舍衛。時此女母，于眾人前，囑其女言：「自今已后，常著好衣，恒食美食，日日照鏡，莫令斷絕。」女即長跪，奉受教敕。梨耆彌聞，陰用為恨。「人生一世，苦樂無定，好衣美食，如何得常？恒照明鏡，斯亦非理。」雖有此念，難不問之。客主相辭，於是別去，大小徒侶，進路歸國。于道中間，有一客舍，四面垂軒，極為清涼，其先到者在下休息，兒婦后至，啟白妐言：「此不可住，速出向外。」妐不違之，出向露處，左右數人，不肯出去。時有象馬，身體瘙癢以身揩柱，屋即崩壞，填殺下人。時梨耆彌，作是念言：「我今脫死，由是兒婦。」敬遇之心，倍益隆厚。即便駕乘，進路而歸。到一大澗，草茂水美，眾人息駕，澗側而住。兒婦後到，便語之言：「住此不快，速出岸上。」即用其言，遠澗休息。須臾之間，便有云起，震雷降雨，滂沛而下，溢澗流來。時梨耆彌，復重唸曰：「吾等今日，再脫于死，由此兒婦，得全身命。」復敕嚴駕，涉道進前

婆羅門說：『這個梨耆彌，是最小的兒子，長得端正聰明，想求娶您的女兒為妻，可以嗎？』曇摩訶羨說：『他出身豪門，本來就門當戶對，如果他想娶，我沒有不同意的道理。』得到許可后，他們就約定了日子，當時有同伴，一起前往舍衛國。 這時，婆羅門立刻寫信給梨耆彌，陳述了事情的經過。長者聽到后，準備了聘禮、車馬和騎乘，前往特叉尸利國，快要到達時，先派使者前去。當時，曇摩訶羨熱情地接待了他，設宴款待，並將女兒許配給他。一切事情辦妥后，他們準備返回舍衛國。這時，女兒的母親在眾人面前囑咐女兒說：『從今以後，要經常穿好衣服，吃美味的食物，每天都要照鏡子，不要間斷。』女兒立刻跪下，接受了教誨。梨耆彌聽到后，暗自感到不滿。『人生一世，苦樂無常，好衣服和美味食物，怎麼可能永遠都有？每天照鏡子，這也是不合道理的。』雖然有這樣的想法，但她沒有問出來。客人和主人告別后，就分開了，大小隨從，踏上歸國的路。在路途中，有一個客棧，四面都有屋檐，非常涼爽，先到的人在下面休息，兒媳婦後到，稟告婆婆說：『這裡不能住，快出去到外面。』婆婆沒有違揹她的話，出去到了露天的地方，左右有幾個人，不肯出去。這時，有大象和馬，因為身體瘙癢，用身體蹭柱子，屋子立刻倒塌，壓死了下面的人。這時，梨耆彌心想：『我今天能逃脫死亡，都是因為這個兒媳婦。』敬重她的心，更加深厚。他們立刻駕車，繼續趕路回家。他們來到一條大河邊，草木茂盛，水質清澈，大家停下車馬，在河邊休息。兒媳婦後到，就對他們說：『住在這裡不舒服，快到岸上去。』他們聽從了她的話，遠離河邊休息。過了一會兒，就烏雲密佈，雷聲大作，下起了傾盆大雨，河水溢了出來。這時，梨耆彌又一次想到：『我們今天，再次逃脫了死亡，都是因為這個兒媳婦，才保全了性命。』她又命令準備好車馬，繼續趕路。

The Brahmin said, 'This Liji Mi, the youngest son, is handsome and intelligent. He wishes to marry your daughter. Is that acceptable?' Tan Mo He Xian said, 'He comes from a wealthy family, and they are well-matched. If he desires it, I have no reason to refuse.' Having received permission, they set a date. At that time, there were companions who went together to Savatthi. Then, the Brahmin immediately wrote a letter to Liji Mi, explaining the situation. The elder, upon hearing this, prepared betrothal gifts, carriages, and horses, and went to Taxila. As he approached, he sent a messenger ahead. At that time, Tan Mo He Xian received him warmly, held a banquet, and betrothed his daughter to him. After everything was settled, they prepared to return to Savatthi. At this time, the daughter's mother, in front of everyone, instructed her daughter, 'From now on, always wear fine clothes, eat delicious food, and look in the mirror every day without fail.' The daughter immediately knelt down and accepted the instructions. Liji Mi, upon hearing this, secretly felt dissatisfied. 'Life is full of ups and downs, how can one always have fine clothes and delicious food? Looking in the mirror every day is also unreasonable.' Although she had these thoughts, she did not voice them. After the guests and hosts bid farewell, they parted ways, and the large and small entourage set out on the road back home. Along the way, there was an inn with eaves on all sides, which was very cool. Those who arrived first rested below. The daughter-in-law arrived later and reported to her mother-in-law, 'This place is not suitable to stay, quickly go outside.' The mother-in-law did not disobey her and went out to the open. Several people on the left and right refused to leave. At this time, elephants and horses, because their bodies were itchy, rubbed against the pillars, and the house immediately collapsed, killing those below. At this time, Liji Mi thought, 'I escaped death today because of this daughter-in-law.' Her respect for her grew even deeper. They immediately drove on and continued their journey home. They came to a large stream, where the grass was lush and the water was clear. Everyone stopped their carriages and rested by the stream. The daughter-in-law arrived later and said to them, 'It is not comfortable to stay here, quickly go up to the bank.' They followed her advice and rested away from the stream. After a while, dark clouds gathered, thunder rumbled, and a torrential rain fell, causing the stream to overflow. At this time, Liji Mi thought again, 'We have escaped death again today because of this daughter-in-law, who has saved our lives.' She then ordered the carriages to be prepared and continued on their way.

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既達本國，中表親里，悉來慶問，長者欣悅，即設供具，共相娛樂，終竟一日，賓客既罷。是時長者，召諸兒婦，而告之曰：「吾今年高，厭眾事務，家居器物，欲有付託。卿等諸人，誰能為我知藏執鑰？」六大兒婦盡辭不堪，其第七者自言能任。於時長者，以諸藏鑰，悉以付之。既以受命，勤謹不懈，朝朝早起，灑掃堂舍，炊蒸已竟，先飯妐姑及諸男女，后飯奴婢僮僕，使人各各分處赴趣作業，然後自食，以是為常。妐見忠恪不與凡同，怪前母囑而不用之，便問之曰：「汝前來時，被母教敕：『好衣美食，日照明鏡。』其事云何？卿可說之。」兒婦長跪，具答事狀：「我母所約，著好衣者，體上大衣，教使愛護，恒令凈潔，時間客會，可得鮮妙；所敕美食，非為甘肥，教使晚飯饑虛得食，粗細盡美；其明鏡者，非銅鐵鏡，教令早起灑掃內外，端整牀蓆，務令凈潔。我母所囑，其事如是。」時妐聞之，知有妙才，情存待遇，甚倍於前，家中眾物，悉以委之，歡喜泰然，無復憂慮。

時有群雁，飛入海渚食啖粳米，食之既飽，銜穟翔來當王宮上失墮殿前。諸人見之，取用奉王。王見奇好，必中作藥，敕使留種莫得棄散，賦與諸臣各令殖之。時梨耆彌亦得少許持至於家，教令種之。兒婦奉取，驅率奴僕，調和畦田，于中下種，生長滋茂大獲子實；諸人種者，訊息失度悉皆不生。時王夫人，欻得篤疾，召問諸醫治病所由。中有醫言：「當須海渚粳米作食，食之爾乃可差

現代漢語譯本 到了本國，中表親戚都來慶賀問候，長輩非常高興，就擺設酒席，大家一起娛樂，直到一天結束，賓客們都散去了。這時，長者召集所有的兒媳，告訴她們說：『我今年年紀大了，厭倦了各種事務，家裡的器物，想要找人託付。你們這些人，誰能替我掌管倉庫和鑰匙呢？』六個兒媳都推辭說自己不能勝任，只有第七個兒媳說自己能承擔。於是長者就把所有的倉庫鑰匙都交給了她。她接受命令后，勤勞謹慎，從不懈怠，每天早上早早起床，灑掃廳堂，煮飯完畢，先給公婆和所有的子女吃飯，然後才給奴婢僕人吃飯，讓每個人都各自分工去做事，然後自己才吃飯，一直都是這樣。婆婆看到她忠誠勤懇，與衆不同，就奇怪之前她母親的囑咐她怎麼不用，就問她說：『你來的時候，你母親教導你：『穿好衣服，吃好食物，每天照鏡子。』這事是怎麼回事？你可以說說。』兒媳長跪，詳細地回答了事情的經過：『我母親所說的穿好衣服，是指身上穿的大衣，教導我要愛護，經常保持乾淨，在有客人來的時候，可以穿得鮮艷漂亮；所說的吃好食物，不是指吃美味佳餚，而是教導我晚飯時飢餓了可以吃，粗細都要吃得好；所說的照鏡子，不是指銅鏡鐵鏡，而是教導我早起灑掃內外，整理床鋪，務必保持乾淨。我母親的囑咐，就是這樣。』這時，婆婆聽了，知道她有美好的才能，對她更加看重，比以前更加優待，家裡的所有事物，都委託給她，歡喜安樂，不再有憂慮。 當時有一群大雁，飛到海邊的沙洲上吃粳米，吃飽后，銜著稻穗飛翔，飛到王宮上空時，稻穗掉落在殿前。人們看見了，撿起來獻給國王。國王看到稻穗非常奇特，認為可以用來做藥，就下令留下種子，不要丟棄，分給各位大臣讓他們種植。當時梨耆彌也得到了一些，帶回家，教人種植。兒媳接受后，帶領奴僕，整理田地，在裡面播種，生長得非常茂盛，獲得了大量的果實；其他人種植的，因為沒有掌握好方法，都沒有長出來。當時王夫人，突然得了重病，召集醫生詢問病因。其中有醫生說：『應當用海邊的粳米做飯，吃了病才能好。』

English version Upon reaching their homeland, relatives and in-laws all came to celebrate and inquire. The elder was very pleased and set up a feast, and everyone enjoyed themselves until the day ended and the guests departed. At this time, the elder summoned all the daughters-in-law and told them, 'I am old this year and tired of all the affairs. I want to entrust the household items to someone. Among you, who can manage the storerooms and keys for me?' The six daughters-in-law all declined, saying they were not capable, but the seventh daughter-in-law said she could take on the responsibility. So the elder gave her all the storeroom keys. After receiving the order, she was diligent and never slacked. She got up early every morning, swept the halls, and after cooking, she first fed her parents-in-law and all the children, then the servants and maids, assigning each person to their tasks, and then she ate herself. She always did this. The mother-in-law saw her loyalty and diligence, which was different from others, and was puzzled why she did not follow her mother's instructions. She asked her, 'When you came, your mother instructed you: 'Wear good clothes, eat good food, and look in the mirror every day.' What is the meaning of this? Can you explain?' The daughter-in-law knelt and explained the situation in detail: 'What my mother meant by wearing good clothes was the outer garment, teaching me to cherish it and keep it clean, so that when guests come, I can look fresh and beautiful. What she meant by eating good food was not delicacies, but teaching me to eat when I am hungry at dinner, and to eat both coarse and fine food well. What she meant by looking in the mirror was not a bronze or iron mirror, but teaching me to get up early to sweep inside and out, tidy the bedding, and keep everything clean. That is what my mother instructed.' At this time, the mother-in-law heard this and knew she had great talent. She valued her even more, treating her much better than before. She entrusted all the household affairs to her, and was happy and at ease, without any worries. At that time, a flock of wild geese flew to the sandbar by the sea to eat japonica rice. After eating their fill, they flew away carrying the rice ears. When they flew over the royal palace, the rice ears fell in front of the palace. People saw them, picked them up, and presented them to the king. The king saw that the rice ears were very unusual and thought they could be used for medicine. He ordered that the seeds be kept and not discarded, and distributed them to the ministers to plant. At that time, Lishi Mi also received some, took them home, and instructed people to plant them. The daughter-in-law accepted them, led the servants, prepared the fields, and sowed the seeds. They grew very lushly and produced a large harvest. The others who planted them failed because they did not know the proper methods. At that time, the king's wife suddenly fell seriously ill. She summoned doctors to inquire about the cause of her illness. One of the doctors said, 'She should eat japonica rice from the sea. Only then will she recover.'

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。」王自憶念：「昔得其種，賦人墾殖，今當推校為有為無？」即召諸臣，而問之言：「前敕種稻，為成熟不？今日急須用治困病。」諸臣各各自說本末，或云不生，或云鼠啖。時梨耆彌歸家問曰：「前種稻米，為獲實不？欲得與王治夫人病。」兒婦答言：「家內豐多，若用作藥足週一國，不齊一人也。」時梨耆彌，即送與王，尋用作食，以與夫人。夫人食已，病得除愈。王甚歡喜，大與賞賜。

時特叉尸利舍衛二國，共相嫌隙，常不和順。時特叉尸利王，欲試舍衛有聖智不？遣一使者至舍衛國，送[馬*字]馬二匹，而是母子，形狀毛色，一類無異，能別識者實為大善。王及群臣，不能分別。時梨耆彌，從宮歸家，兒婦問言：「有何訊息？」妐即答言如向所見。兒婦白言：「此事易知，何足為憂？但取好草，並頭而與，其是母者，推草與之；其是子者，抴搏食之。」時梨耆彌尋往白王，王如其語，以草試之，果如其策，母子區別。即語使者：「斯是馬母，彼是其駒。」時使答言：「審如來語，無有差錯。」王大歡喜，倍加爵賞。

時彼來使，還歸本國，具白諸理。時特叉尸利王，便更遣使，送於二蛇，粗細長短相似如一，能別雄雌者，斯亦大善。波斯匿王，及諸群臣，無能識者。時梨耆彌，歸問兒婦：「此復云何？」兒婦答言：「以一端細[(畾/且)毛]，敷置於地，取此二蛇，用著[(畾/且)毛]上，若是雌者，靜然不動，其是雄者，搔擾不寧

現代漢語譯本：國王王自憶念道：『以前得到稻種，分給百姓耕種，現在應當查覈一下是豐收還是歉收？』於是召集各位大臣，詢問說：『先前命令種植稻穀，是否成熟了？今天急需用它來治療疾病。』大臣們各自陳述情況，有的說沒有生長，有的說被老鼠吃了。當時梨耆彌回家，兒媳婦問道：『先前種植的稻米，是否收穫了？想用來給國王治療夫人的疾病。』兒媳婦回答說：『家裡非常多，如果用作藥材，足夠供應整個國家，不只是一個人。』當時梨耆彌，就送給國王，隨即用來做食物，給夫人食用。夫人吃后，病就痊癒了。國王非常高興，給予豐厚的賞賜。 當時特叉尸利和舍衛兩個國家，互相猜忌，常常不和睦。當時特叉尸利國王，想試探舍衛國是否有聖賢的智慧，派遣一個使者到舍衛國，送來兩匹馬，是母子關係，形狀毛色，完全一樣，能分辨出來的人，實在是太好了。國王和群臣，都不能分辨。當時梨耆彌，從宮中回到家，兒媳婦問道：『有什麼訊息？』公公就回答說像剛才所見到的那樣。兒媳婦說：『這件事很容易知道，有什麼可擔心的？只要拿來好的草，並排放在它們面前，是母親的，會推草給小馬吃；是小馬的，會搶著吃。』當時梨耆彌立刻去告訴國王，國王按照她的話，用草試探，果然像她所說的那樣，分辨出了母子。就告訴使者：『這是馬的母親，那是它的幼駒。』當時使者回答說：『確實像您所說，沒有絲毫差錯。』國王非常高興，加倍賞賜。 當時那個使者，回到自己的國家，詳細稟告了事情的經過。當時特叉尸利國王，就又派遣使者，送來兩條蛇，粗細長短相似一樣，能分辨出雌雄的，也實在是太好了。波斯匿國王，和各位大臣，沒有能分辨出來的。當時梨耆彌，回家問兒媳婦：『這又該怎麼辦？』兒媳婦回答說：『用一端細毛，鋪在地上，把這兩條蛇，放在細毛上，如果是雌蛇，會安靜不動，如果是雄蛇，會煩躁不安。』

English version: King Wang Zi recalled: 'In the past, I obtained rice seeds and distributed them to the people for cultivation. Now, I should check whether there is a good harvest or a poor one?' So he summoned his ministers and asked, 'The rice that was ordered to be planted earlier, has it ripened? Today, it is urgently needed to treat illnesses.' The ministers each stated their situations, some said it did not grow, and some said it was eaten by rats. At that time, Li Qimi returned home, and his daughter-in-law asked, 'Has the rice that was planted earlier been harvested? I want to use it to treat the queen's illness.' The daughter-in-law replied, 'There is a lot at home. If used as medicine, it would be enough to supply the entire country, not just one person.' At that time, Li Qimi sent it to the king, who immediately used it as food for the queen. After the queen ate it, her illness was cured. The king was very happy and gave generous rewards. At that time, the two countries of Texashili and Shewei were suspicious of each other and often not in harmony. At that time, the king of Texashili wanted to test whether the country of Shewei had the wisdom of sages, so he sent an envoy to the country of Shewei, bringing two horses, a mother and her foal, whose shapes and colors were exactly the same. Anyone who could distinguish them would be truly great. The king and his ministers could not distinguish them. At that time, Li Qimi returned home from the palace, and his daughter-in-law asked, 'What news is there?' The father-in-law replied as he had seen. The daughter-in-law said, 'This matter is easy to know, what is there to worry about? Just bring good grass and place it side by side in front of them. The mother will push the grass to the foal; the foal will snatch it to eat.' At that time, Li Qimi immediately went to tell the king, and the king followed her words and tested them with grass. As she had said, the mother and foal were distinguished. He then told the envoy, 'This is the mother of the horse, and that is her foal.' At that time, the envoy replied, 'It is indeed as you said, without any error.' The king was very happy and doubled the rewards. At that time, the envoy returned to his own country and reported the details of the matter. At that time, the king of Texashili sent another envoy, bringing two snakes, whose thickness and length were similar, and it would be truly great to be able to distinguish the male from the female. King Bosini and his ministers were unable to distinguish them. At that time, Li Qimi returned home and asked his daughter-in-law, 'What should be done about this?' The daughter-in-law replied, 'Lay a fine hair on the ground, and place the two snakes on the hair. If it is a female snake, it will remain still, and if it is a male snake, it will be restless.'

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。何以知之？女之為性，愛著細滑，得軟生染，不欲動搖；男子性剛，轉側不安。以此推之，可足知矣。」長者聞已，即往白王。王從其計，尋時試之，果如所言，了了識別。告彼使曰：「是雄是雌。」使尋報曰：「審爾不虛。」王甚慶悅，大賜財寶。

時彼國王，復送一木，長滿一丈，根杪正等，無有節目刀斧之跡，而語之曰：「若能識別此木上下，亦大快善，甚不可量。」王及諸臣，無能識者。時梨耆彌，復問兒婦，兒婦答曰：「此事易耳，但取其木，用著水中，根自沉沒，頭浮在上。」長者聞已，復往白王。王用其語，而便試之，果如其計，沉浮各殊。語彼使言：「浮者是頭，沈處是根。」時使答言：「信如所論。」王益歡喜，重與賞賜。

彼使還國，具白因緣。其王聞之，心用信伏，更遣使命，兼獻珍寶，因復語曰：「大王國中，實有賢達，自今以後，當修義好。」波斯匿王，情倍踴躍，召梨耆彌，而問之曰：「頃來諸事，卿何由知？」梨耆彌言：「非臣所達，是臣兒婦之智辯耳。」國王聞已，深加欣敬，拜其兒婦，用為王妹。復經少時，兒婦懷妊，日月已滿，生三十二卵，其一卵中，出一男兒，形體顏貌，端嚴挺特。年遂長大，勇健無雙，一人之力，敵于千夫，父母愛念，合國敬畏；后為納娶，各已備畢，純是國中豪賢之女。

時毗舍離，信心開解，請佛及僧于舍供養。佛為說法，閤家眷屬，得須陀洹，唯末小兒，未獲道跡

現代漢語譯本：如何得知呢？雌鳥的，處細滑，得軟毛覆蓋，不喜動搖；雄鳥性情剛烈，轉動側身不安穩。根據這些推斷，就足以知曉了。」長者聽后，立即去稟告國王。國王採納了他的計策，隨即進行試驗，果然如他所說，清清楚楚地辨別出來。告訴使者說：『這是雄鳥，這是雌鳥。』使者回去稟報說：『確實如此，沒有虛假。』國王非常高興，賞賜了大量的財寶。 當時那個國王，又送來一根木頭，長滿一丈，根部和末端一樣粗細，沒有節疤和刀斧的痕跡，並對他們說：『如果能辨別出這根木頭的上下，也是一件非常好的事情，意義重大。』國王和各位大臣，都沒有能辨別出來的。當時梨耆彌，又去問他的兒媳，兒媳回答說：『這件事很容易，只要把這根木頭放到水裡，根部自然會沉下去，頭部會浮在上面。』長者聽后，又去稟告國王。國王按照她的話，就去試驗，果然如她所說，沉浮各不相同。告訴使者說：『浮在上面的是頭，沉下去的是根。』當時使者回答說：『確實如您所說。』國王更加高興，又重重地賞賜了他們。 那個使者回國后，詳細地稟告了事情的經過。他的國王聽后，心裡信服，又派遣使者，同時獻上珍寶，並說道：『大王國中，確實有賢能的人，從今以後，應當修好關係。』波斯匿王，心情更加激動，召見梨耆彌，問他說：『最近的這些事情，你是怎麼知道的？』梨耆彌說：『不是我能達到的，是我兒媳的智慧和辯才。』國王聽后，更加敬佩，封他的兒媳為王妹。又過了不久，兒媳懷孕，到了足月，生了三十二個卵，其中一個卵中，生出一個男孩，形體容貌，端正挺拔。年齡逐漸長大，勇猛健壯，無人能比，一個人的力量，能抵得上千人，父母愛護他，全國敬畏他；後來為他娶妻，一切都已準備妥當，都是國內豪門賢良的女子。 當時毗舍離，信心開解，請佛和僧侶到家中供養。佛為他們說法，全家眷屬，都證得了須陀洹果，只有最小的兒子，還沒有獲得道果。

English version: How can it be known? The * of a female bird is fine and smooth, covered with soft down, and does not like to move; the male bird is of a strong nature, turning and tossing restlessly. Based on this deduction, it is sufficient to know.』 The elder, having heard this, immediately went to inform the king. The king adopted his plan and immediately tested it, and indeed, as he had said, he clearly distinguished them. He told the envoy, 『This is the male bird, and this is the female bird.』 The envoy returned and reported, 『It is indeed so, not false.』 The king was very pleased and bestowed a large amount of wealth. At that time, that king sent another piece of wood, a full ten feet long, with the root and tip of equal thickness, without knots or traces of axes, and said to them, 『If you can distinguish the top and bottom of this wood, it would also be a very good thing, of great significance.』 The king and all the ministers were unable to distinguish it. At that time, Liji Mi again asked his daughter-in-law, and the daughter-in-law replied, 『This matter is easy; just take the wood and put it in the water, the root will naturally sink, and the head will float on top.』 The elder, having heard this, again went to inform the king. The king followed her words and tested it, and indeed, as she had said, the sinking and floating were different. He told the envoy, 『The floating part is the head, and the sinking part is the root.』 At that time, the envoy replied, 『It is indeed as you have said.』 The king was even more pleased and rewarded them generously again. That envoy returned to his country and reported the details of the matter. His king, having heard this, was convinced in his heart and sent another envoy, also presenting treasures, and said, 『In the great kingdom, there are indeed virtuous people; from now on, we should cultivate good relations.』 King Pasenadi was even more excited, summoned Liji Mi, and asked him, 『How did you know about these recent matters?』 Liji Mi said, 『It is not something I can achieve; it is the wisdom and eloquence of my daughter-in-law.』 The king, having heard this, was even more respectful and appointed his daughter-in-law as a royal sister. After a short time, the daughter-in-law became pregnant, and when the time was full, she gave birth to thirty-two eggs, and from one of the eggs, a boy was born, with a dignified and upright appearance. As he grew older, he became brave and strong, unmatched by anyone, and his strength alone was equal to a thousand men. His parents loved him, and the whole country revered him; later, he was married, and everything was prepared, and the women were all from noble and virtuous families in the country. At that time, Vaishali, with their faith awakened, invited the Buddha and monks to their home for offerings. The Buddha preached the Dharma to them, and all the family members attained the Srotapanna fruit, except for the youngest son, who had not yet attained the path.

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。時乘白象，欲出遊戲，門外有塹，既深且廣，于其塹上，有大木橋，時此年少，適到橋宕，爾時復有輔相之子乘車外來，橋中相逢，各恃豪姓，不相開避。毗舍離兒，便懷瞋恚，就於象上，低身下向，捉輔相子並其車乘，擲置塹中，身體傷破，百節皆痛，啼哭而歸，白其父言：「毗舍離兒，橫見毀辱，傷我身體，苦痛若斯。」其父聞之，甚用懊惱，恤其子言：「彼人力壯，又是國親，難與爭勝，當思密計以報此怨。」即以七寶，合為馬鞭三十二枚，用好純剛，作刀內中，三十二人，各遺一枚，而語之言：「汝等年少，體性自嬉，故作此鞭，而用相贈，幸可納之，恒捉在手。」諸人歡慶，便為受之。是時國法，見王之時，禮不帶刀。於是輔相，已見納受而常秉執，便向國王，深譖讒之，云：「毗舍離三十二子，年盛力壯，一人敵千，今懷異計，謀欲害王。」王雖聞之，情猶未信。復更白王：「事審不虛，現有證驗，各作利刀，置馬鞭中，以此推之，事足明矣。」王即索看，果如所言，王意便信，謂必為然。選擇力士，安在宮內，一一召喚，于里殺之。以三十二頭，盛著一函，繫縛封印，送與其妹。

當於是日，其毗舍離，請佛及僧就家供養，見王送函，謂為致供來相助辦，便欲開看。世尊告曰：「且住勿解，須待食竟。」食飽已訖，便命令坐，為其說法。「此身無常苦空無我，生多危懼，不得久立，眾惱纏縛，辛酸難計，恩愛別離互相悲戀，唐困身識，于道無益。唯有智者，能解此惡

現代漢語譯本：當時，有個年輕人騎著白象，想要出去遊玩。門外有一道壕溝，既深又寬。壕溝上有一座大木橋。這時，這個年輕人正好走到橋上。與此同時，又有一個輔相的兒子乘車從外面過來，在橋上相遇。他們各自仗著自己是豪門貴族，互不相讓。毗舍離的年輕人便心生嗔恨，從象上俯下身子，抓住輔相的兒子連同他的車子，一起扔到壕溝里，輔相的兒子身體受傷破損，渾身疼痛，哭著回家，告訴他的父親說：『毗舍離的年輕人，竟然當衆侮辱我，傷了我的身體，痛苦不堪。』他的父親聽了，非常懊惱，安慰他的兒子說：『他們人多勢眾，又是國戚，難以和他們爭鬥，應當想個秘密的計策來報復這個仇恨。』於是，他用七寶合製成三十二根馬鞭，用上好的純鋼做成刀刃藏在裡面，分給三十二個人，每人一根，並對他們說：『你們年輕人，天性喜歡玩樂，所以製作這些馬鞭，贈送給你們，希望你們收下，經常拿在手裡。』眾人歡天喜地，便接受了。當時，國家的法律規定，覲見國王時，不能攜帶刀劍。於是，輔相看到他們已經接受了馬鞭並且經常拿著，就向國王進讒言，說：『毗舍離的三十二個年輕人，正值壯年，力大無比，一人能抵擋千人，現在他們心懷異志，圖謀危害大王。』國王雖然聽了，心裡還是不相信。輔相又對國王說：『事情確實不假，現在有證據，他們各自製作了鋒利的刀刃，藏在馬鞭中，由此推斷，事情就非常明顯了。』國王立即讓人檢視，果然如輔相所說，國王便相信了，認為他們必定是這樣。於是，國王挑選了力士，安置在宮內，將他們一一召來，在宮裡殺害了。然後把三十二顆人頭，裝在一個盒子裡，捆綁封印，送給他的妹妹。 就在這一天，毗舍離人請佛陀和僧眾到家中供養，看到國王送來盒子，以為是送來供品來幫忙的，就想打開看看。世尊告訴他們說：『先不要打開，等吃完飯再說。』吃飽飯後，便讓他們坐下，為他們說法：『這個身體是無常的，是苦的，是空的，是沒有自我的，生存在世上充滿危險和恐懼，不能長久存在，被各種煩惱纏繞束縛，辛酸苦楚難以計算，恩愛離別，互相悲傷眷戀，徒勞地困擾身心，對修行沒有益處。只有智者，才能解脫這些痛苦。』

English version: At that time, there was a young man riding a white elephant, wanting to go out for a stroll. Outside the gate was a moat, both deep and wide. On the moat was a large wooden bridge. Just then, this young man happened to reach the bridge. At the same time, a minister's son came from outside in a carriage, and they met on the bridge. Each relied on their noble lineage and refused to give way. The young man from Vaishali became angry, leaned down from the elephant, grabbed the minister's son along with his carriage, and threw them into the moat. The minister's son was injured and in pain, crying as he returned home, telling his father, 'The young man from Vaishali publicly humiliated me, injured my body, and caused me great pain.' His father, upon hearing this, was very upset and comforted his son, saying, 'They are strong and powerful, and they are also related to the royal family. It is difficult to contend with them. We should devise a secret plan to avenge this grievance.' So, he had thirty-two whips made of seven treasures, with blades of fine steel hidden inside. He gave one to each of thirty-two men, saying, 'You young men are naturally playful, so I have made these whips to give to you. I hope you will accept them and always keep them in your hands.' The men were delighted and accepted them. At that time, the law of the land was that one could not carry swords when meeting the king. So, the minister, seeing that they had accepted the whips and were always carrying them, went to the king and slandered them, saying, 'The thirty-two young men of Vaishali are in their prime, very strong, and one can match a thousand. Now they harbor rebellious intentions and plan to harm the king.' Although the king heard this, he still did not believe it. The minister then said to the king, 'The matter is indeed true, and there is evidence. They have each made sharp blades and hidden them in their whips. From this, it is clear.' The king immediately had them checked, and it was as the minister had said. The king then believed it, thinking it must be true. So, the king selected strong men and placed them in the palace, summoning them one by one and killing them in the palace. Then, he put the thirty-two heads in a box, tied it up, sealed it, and sent it to his sister. On that very day, the people of Vaishali invited the Buddha and the monks to their home for offerings. Seeing the box sent by the king, they thought it was a gift to help with the preparations and wanted to open it. The World Honored One told them, 'Do not open it yet, wait until after the meal.' After they had finished eating, he had them sit down and preached to them, 'This body is impermanent, it is suffering, it is empty, and it is without self. Life is full of danger and fear, it cannot last long, it is entangled and bound by various afflictions, its bitterness is immeasurable, loved ones are separated, and they grieve for each other, vainly troubling the mind and body, which is of no benefit to cultivation. Only the wise can be liberated from these sufferings.'

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。」時毗舍離，霍然情悟，得阿那含道，歡喜合掌，白世尊言：「唯垂矜愍！見賜四愿：一者諸病比丘，給足湯藥隨病飲食。二者看病比丘亦給其食。三者遠來比丘，先供養之。四者遠行比丘，給辦糧餉。所以者何？諸病比丘，由無湯藥好飲食故，其病難差，或覆沒命。瞻病比丘，由無食故，當舍乞食，早晚無時，病人所須或能差錯，違心恚怒，病則難愈，以是之故，當施其食。諸有他方遠來比丘，初到異土，未有知識，若行乞食，或值惡狗，或逢弊人，儻能瞋恚，傷損毀辱，以是之故，當先與食。遠去比丘，當須伴侶，由無糧餉，或不逮伴，道路遐險，多諸毒獸，設當獨涉或致危難。我以是故，當供給之。」

爾時世尊聞毗舍離求此四愿，贊言：「善哉善哉！如汝所愿，其德弘大，供佛無異。」即與眾僧，還到祇桓。

世尊去後，開函視之，三十二頭，悉在函中，由愛斷故，不生懊惱，但作是言：「痛哉悲哉！人生有死，不得長久，驅馳五道，何苦乃爾？」三十二兒，婦家親族，聞此事理，極懷瞋恚，咸共唱言：「大王無道，抂殺善人，共合兵馬，欲為報仇。」軍眾雲集，圍繞王宮。時王恐怖，退向佛所。諸人聞之，即引軍馬，往圍祇桓。爾時阿難，聞波斯匿王，殺毗舍離三十二子，婦家宗黨欲為報仇，長跪合掌，白世尊言：「有何因緣，三十二兒，為王所殺？」

世尊告曰：「毗舍離子三十二人，不但今日為王所殺，三十二人一時頓死。汝今善聽！持之在心，當爲汝說

當時，毗舍離豁然開悟，證得阿那含果位，歡喜地合掌，對世尊說：『唯愿您慈悲憐憫！請允許我請求四個願望：第一，對於生病的比丘，要提供充足的湯藥和適合病情的飲食。第二，照顧病人的比丘也應給予食物。第三，對於遠道而來的比丘，要先供養他們。第四，對於遠行的比丘，要提供路上的糧餉。這是為什麼呢？因為生病的比丘，如果沒有湯藥和好的飲食，他們的病很難痊癒，甚至可能喪命。照顧病人的比丘，如果沒有食物，就不得不放棄乞食，早晚時間不定，病人需要的可能有所差錯，導致病人不悅生氣，病情就難以好轉，因此應當給予他們食物。那些從遠方來的比丘，初到異地，沒有認識的人，如果去乞食，可能會遇到惡狗，或者碰到壞人，可能會被激怒，受到傷害和侮辱，因此應當先給他們食物。遠行的比丘，需要同伴，如果沒有糧餉，可能趕不上同伴，道路遙遠險峻，有很多毒獸，如果獨自前往可能會有危險。因此，我請求您允許我供養他們。』 當時，世尊聽到毗舍離請求這四個願望，讚歎說：『好啊，好啊！如你所愿，你的功德宏大，與供養佛陀沒有差別。』於是就和僧眾一起，返回了祇桓精舍。 世尊離開后，打開箱子一看，三十二個頭顱都在箱子里，因為已經斷除了愛慾，所以沒有懊惱，只是說道：『悲痛啊，悲痛啊！人生有死，不能長久，在五道中奔波，何苦如此呢？』三十二個孩子的母親和親族，聽到這件事，非常憤怒，一起喊道：『大王無道，枉殺好人，我們一起集結兵馬，要為他們報仇。』軍隊聚集起來，包圍了王宮。當時國王非常恐懼，退到佛陀那裡。那些人聽到后，就率領軍隊，包圍了祇桓精舍。當時阿難聽到波斯匿王殺了毗舍離的三十兩個兒子，他們的親族要報仇，就長跪合掌，對世尊說：『是什麼因緣，這三十二個孩子被國王所殺？』 世尊告訴阿難說：『毗舍離的這三十二個人，不只是今天被國王所殺，他們曾經在同一時間一起死去。你現在好好聽著！記在心裡，我將為你講述。』

At that time, Vaisali suddenly awakened, attained the Anagami path, joyfully clasped his hands, and said to the World Honored One: 'May you have compassion and mercy! Please grant me four wishes: First, for the sick monks, provide sufficient medicine and food suitable for their illness. Second, the monks who care for the sick should also be given food. Third, for monks who come from afar, they should be offered food first. Fourth, for monks who travel far, provide them with provisions for the journey. Why is this so? Because sick monks, without medicine and good food, their illness is difficult to cure, and they may even die. The monks who care for the sick, without food, have to give up begging for alms, their time is uncertain, and the needs of the sick may be neglected, causing the sick to be upset and angry, making it difficult for their illness to improve, therefore they should be given food. Those monks who come from afar, arriving in a new place, without acquaintances, if they go begging for alms, they may encounter vicious dogs, or meet bad people, they may be provoked, harmed, and insulted, therefore they should be given food first. Monks who travel far need companions, without provisions, they may not be able to keep up with their companions, the roads are long and dangerous, with many poisonous beasts, if they travel alone they may be in danger. Therefore, I ask you to allow me to provide for them.' At that time, the World Honored One heard Vaisali's request for these four wishes, and praised him, saying: 'Good, good! As you wish, your merit is great, no different from offering to the Buddha.' Then he returned to the Jetavana Monastery with the Sangha. After the World Honored One left, he opened the box and saw that all thirty-two heads were in the box. Because he had cut off his desires, he was not upset, but said: 'Alas, alas! Life is mortal, not lasting, running around in the five paths, why suffer so?' The mothers and relatives of the thirty-two children, upon hearing this, were extremely angry, and shouted together: 'The king is unjust, killing good people, let us gather troops and horses to avenge them.' The army gathered and surrounded the palace. At that time, the king was very frightened and retreated to the Buddha. When those people heard this, they led their troops and surrounded the Jetavana Monastery. At that time, Ananda heard that King Pasenadi had killed Vaisali's thirty-two sons, and their relatives wanted revenge, so he knelt down with his palms together and said to the World Honored One: 'What is the cause that these thirty-two children were killed by the king?' The World Honored One told Ananda: 'These thirty-two people of Vaisali were not only killed by the king today, they had once died together at the same time. Now listen carefully! Keep it in your heart, and I will tell you.'

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。」阿難曰：「諾。」

佛告阿難：「乃往過去久遠世時，此三十二人，共為親友，相與言議，盜他一牛。彼時國中，有一老母，無有子息，單窮困厄。時諸偷兒，往詣其舍，欲共殺牛；老母歡喜，為辦薪水煮熟之具。臨下刀時牛跪丐命，諸人意盛，必欲殺之，牛便結誓：『汝今殺我，將來之世，我不置汝，正使得道，猶不相放。』立誓已竟，便為所殺。諸人燒煮，競共啖之，老母因次，亦得飽滿，欣悅而言：『由來安客，今日最善。』」佛告阿難：「爾時牛者，今波斯匿王是。爾時盜牛人者，今毗舍離三十二子是。爾時老母者，今毗舍離是。由此果報，五百世中，常為所殺，乃至於今。彼時老母，由助喜故，五百世中，常為作母，極懷懊惱，今值我時，始獲道證。」

阿難合掌，重白佛言：「復修何福，豪富猛健？」佛告阿難：「乃往過去迦葉佛時，有一老母，信敬三寶，其家大富，合集眾香，以油和之，欲往涂塔。于其中路，逢三十二人，因而勸之：『我欲以油涂塔，可相助佐，當得福德，世世所生，端正多力。』時三十二人，歡喜共去。涂塔已竟，各作是言：『由是老母故，令我等得種福業，愿所生處，尊榮富貴，恒為我母，我等為子，常莫相離，見佛聞法，疾得道果。』老母喜悅，便許可之。從是已來，五百世中，恒生尊貴。爾時老母，今毗舍離是。爾時三十二人，今三十二子是

現代漢語譯本：阿難說：『好的。』 佛告訴阿難：『在過去很久遠的時代，這三十二個人，曾經是親密的朋友，他們一起商議，偷了一頭牛。當時，國內有一位老婦人，沒有子女，生活貧困。這些小偷來到她家，打算一起殺牛；老婦人很高興，為他們準備了柴火和煮肉的工具。當要下刀時，牛跪下求饒，但這些人執意要殺它，牛就發誓說：『你們今天殺我，將來我不會放過你們，即使我得道了，也不會放過你們。』發誓完畢，就被殺死了。這些人燒煮后，一起吃了，老婦人也因此吃飽了，高興地說：『從來沒有客人，今天是最棒的。』佛告訴阿難：『當時的牛，就是現在的波斯匿王。當時偷牛的人，就是現在的毗舍離三十二個兒子。當時的老婦人，就是現在的毗舍離。因為這個果報，五百世中，他們常常被殺，直到現在。當時的老婦人，因為幫助他們高興，五百世中，常常做他們的母親，非常懊惱，現在遇到我，才開始獲得道果。』 阿難合掌，再次對佛說：『他們又修了什麼福，才能如此富有和強壯？』佛告訴阿難：『在過去迦葉佛時代，有一位老婦人，信仰尊敬三寶，她家非常富有，她收集了各種香料，用油調和，打算去涂塔。在路上，她遇到了三十二個人，就勸他們說：『我打算用油涂塔，你們可以來幫忙，會得到福德，世世出生，都會端正有力。』當時這三十二個人，高興地一起去了。涂完塔后，他們各自說：『因為這位老婦人，我們才能種下福業，希望我們出生的地方，尊貴富有，永遠做我們的母親，我們做她的兒子，永遠不分離，見到佛，聽到佛法，迅速獲得道果。』老婦人很高興，就答應了他們。從那以後，五百世中，他們一直出生在尊貴之家。當時的老婦人，就是現在的毗舍離。當時的三十二個人，就是現在的三十二個兒子。』

English version: Ananda said, 'Yes.' The Buddha told Ananda, 'In the distant past, these thirty-two people were close friends. They conspired together and stole a cow. At that time, there was an old woman in the country who had no children and was poor and destitute. These thieves went to her house, intending to kill the cow together. The old woman was happy and prepared firewood and cooking utensils for them. When the knife was about to be brought down, the cow knelt and begged for its life. But the people were determined to kill it. The cow then made a vow: 『If you kill me today, I will not let you go in the future. Even if I attain enlightenment, I will not let you go.』 After making the vow, it was killed. The people cooked and ate it together, and the old woman also ate her fill. She was delighted and said, 『No guests have ever been as good as today』s.』 The Buddha told Ananda, 『The cow at that time is now King Pasenadi. The people who stole the cow at that time are now the thirty-two sons of Vaishali. The old woman at that time is now Vaishali. Because of this karmic retribution, they have been killed repeatedly for five hundred lifetimes, even until now. The old woman at that time, because she helped them with joy, has been their mother for five hundred lifetimes, feeling extremely distressed. Now, having met me, she has finally attained the fruit of the path.』 Ananda clasped his hands and asked the Buddha again, 『What merits did they cultivate to be so wealthy and strong?』 The Buddha told Ananda, 『In the past, during the time of the Buddha Kashyapa, there was an old woman who had faith and respect for the Three Jewels. Her family was very wealthy. She collected various fragrances, mixed them with oil, and intended to use them to paint a stupa. On the way, she met thirty-two people and persuaded them, 『I intend to paint the stupa with oil. You can help me, and you will gain merit. In every life, you will be born with good looks and strength.』 The thirty-two people were happy to go with her. After painting the stupa, they each said, 『Because of this old woman, we were able to plant the seeds of merit. We wish to be born in a place of honor and wealth, and that she will always be our mother. We will be her sons, never separated, seeing the Buddha, hearing the Dharma, and quickly attaining the fruit of the path.』 The old woman was delighted and agreed to their wish. From then on, for five hundred lifetimes, they were always born into noble families. The old woman at that time is now Vaishali. The thirty-two people at that time are now the thirty-two sons.』

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。」

時諸軍眾，聞佛所說，恚心便息，而作是言：「大王所刑，非適為之，此人自種，今受其報，由殺一牛，猶尚如是。波斯匿王，是我曹主，云何懷惡，而欲危害？」即除器仗，自投王前，求哀請過；王亦釋然，不問其罪。

爾時世尊，因為四眾廣說諸法，善業應修，惡行應離，敷演分別四諦妙法。眾會聞者皆得道證，受持佛教，歡喜奉行。

（三八）設頭羅健寧品第三十三(丹本為二十一)

一時佛在羅閱祇竹園中。爾時賢者阿難，從座而起，整衣服長跪叉手，前白佛言：「阿若憍陳如，伴黨五人，宿有何慶，依何因緣，如來出世，法鼓初震獨先得聞，甘露法味特先得嘗？唯愿垂哀！具為解說。」

於時世尊，告阿難言：「此五人者，先世之時，先食我肉，致得安隱，是故今日，先得法食，用致解脫。」

爾時阿難重白佛言：「先世食肉，有何因緣？愿具開示。」

佛告之曰：「過去久遠，無量無數阿僧祇劫，此閻浮提，有大國王，名曰設頭羅健寧，領閻浮提，八萬四千國，六萬山川，八十億聚落，二萬夫人婇女。王有慈悲，憐念一切，人民之類，靡不蒙賴。爾時國中，有火星現，相師尋見，而白王言：『若火星現，當旱不雨經十二年。今有此變，當如之何？』王聞是語，甚大憂愁：『若有此災，奈何民物？民命不濟，無復國土。』即合羣臣，而共議之。眾臣咸曰：『當下諸國計現民口，復令算數倉篅現谷，知定觔斗，十二年中人得幾許

當時各路軍隊聽到佛陀所說，憤怒的心情便平息了，於是說道：『大王所施行的刑罰，並非不恰當，這個人是自己種下的惡因，現在才承受這樣的果報，僅僅因為殺了一頭牛，尚且如此。波斯匿王是我們的君主，怎麼能懷有惡意，想要加害於他呢？』隨即放下武器，自己投降到國王面前，哀求請罪；國王也釋然了，不再追究他們的罪責。 這時，世尊為四眾弟子廣泛宣說了各種佛法，闡明了應該修習善業，遠離惡行，詳細地分別講解了四諦的微妙法理。在場的聽眾都證得了道果，接受並奉行佛教的教誨，歡喜地實踐修行。 （三八）設頭羅健寧品第三十三（丹本為二十一） 一時，佛陀在羅閱祇的竹園中。當時，賢者阿難從座位上站起來，整理好衣服，長跪合掌，走到佛陀面前說道：『阿若憍陳如和他的五位同伴，宿世有什麼福慶，又是什麼因緣，使得如來出世，法鼓初次震響時，他們能夠最先聽到，最先品嚐到甘露法味？希望您能慈悲，為我們詳細解說。』 這時，世尊告訴阿難說：『這五個人，在過去世的時候，曾經先吃了我的肉，才得以安穩，所以今天，他們才能先得到法食，用以獲得解脫。』 當時，阿難再次向佛陀請教說：『過去世吃肉，有什麼因緣呢？希望您能詳細開示。』 佛陀告訴他說：『在過去久遠，無量無數阿僧祇劫之前，這個閻浮提，有一位大國王，名叫設頭羅健寧，統領著閻浮提的八萬四千個國家，六萬座山川，八十億個聚落，以及兩萬名夫人和宮女。國王慈悲為懷，憐憫一切，人民都蒙受他的恩澤。當時，國家中出現了火星，相師觀察后，稟告國王說：『如果出現火星，就會幹旱無雨，持續十二年。現在出現了這種變故，應該怎麼辦呢？』國王聽到這話，非常憂愁：『如果發生這樣的災難，百姓和萬物該怎麼辦？百姓的性命無法保全，國家也就不復存在了。』於是召集群臣，共同商議。眾臣都說：『應該清點各國的現有人口，再計算倉庫里現有的糧食，確定斗斛的容量，計算出十二年中每個人能分到多少糧食』

At that time, the various armies, hearing what the Buddha had said, their anger subsided, and they said, 'The punishment that the Great King has inflicted is not inappropriate. This person sowed the seeds of his own misfortune and is now receiving the consequences. Just for killing a cow, it is like this. King Pasenadi is our lord, how could we harbor evil intentions and want to harm him?' Immediately, they laid down their weapons, surrendered themselves before the king, and begged for forgiveness. The king was also relieved and did not pursue their crimes. Then, the World Honored One extensively expounded various Dharma teachings to the four assemblies, clarifying that one should cultivate good deeds and avoid evil actions, and explained in detail the profound principles of the Four Noble Truths. The audience all attained the path and its fruits, accepted and practiced the Buddha's teachings, and joyfully engaged in cultivation. (38) The Chapter of King Setura-Kanning (Chapter 33 in the Dan version, 21) At one time, the Buddha was in the Bamboo Grove of Rajagriha. At that time, the Venerable Ananda rose from his seat, adjusted his robes, knelt with his palms together, and said to the Buddha, 'What merits did Ajnata Kaundinya and his five companions accumulate in their past lives, and what were the causes and conditions that allowed them to be the first to hear the Dharma drum when the Tathagata appeared in the world, and to be the first to taste the nectar of the Dharma? I beseech you to have compassion and explain it in detail.' Then, the World Honored One told Ananda, 'These five people, in their past lives, had eaten my flesh first, which allowed them to be at peace. Therefore, today, they are the first to receive the Dharma food, which will lead to their liberation.' At that time, Ananda again asked the Buddha, 'What were the causes and conditions for eating flesh in past lives? I beseech you to explain it in detail.' The Buddha told him, 'In the distant past, countless asamkhya kalpas ago, in this Jambudvipa, there was a great king named Setura-Kanning, who ruled over 84,000 countries, 60,000 mountains and rivers, 8 billion settlements, and had 20,000 wives and concubines. The king was compassionate and merciful, and all the people benefited from his grace. At that time, a fire star appeared in the country. The astrologer observed it and reported to the king, 'If a fire star appears, there will be a drought without rain for twelve years. Now that this change has occurred, what should we do?' The king was very worried upon hearing this, 'If such a disaster occurs, what will happen to the people and all things? The lives of the people cannot be saved, and the country will cease to exist.' He immediately gathered his ministers to discuss the matter. The ministers all said, 'We should count the current population of each country, then calculate the existing grain in the warehouses, determine the capacity of the measures, and calculate how much grain each person will receive in twelve years.'

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。』王從其議，即時宣令，急敕算之。都計算竟，一切人民，日得一升，猶尚不足，從是已后，人民飢餓，死亡者眾。王自唸曰：『當設何計濟活人民？』因與夫人婇女，出遊園觀，到各休息。王伺眾眠寐，即從座起，向四方禮，因立誓言：『今此國人，饑羸無食，我舍此身，愿為大魚，以我身肉，充濟一切。』即上樹端，自投于地，即時命終，于大河中，為化生魚，其身長大，五百由旬。

「爾時國中，有木工五人，各赍斤斧，往至河邊，規斫材木。彼魚見已，即作人語而告之曰：『汝等若饑，欲須食者，來取我肉；若復食飽，可赍持去。汝今先食我肉，而得充飽，后成佛時，當以法食濟脫汝等。汝可並告國人大小，有須食者，悉各來取。』五人歡喜，尋各斫取，食飽赍歸，因以其事具語國人。於是人民，展轉相語，遍閻浮提，悉皆來集，啖食其肉，一脅肉盡，即自轉身，復取一脅，皆復食盡，故處還生，復轉身與之。如是翻覆，恒以身肉，給濟一切，經十二年。其諸眾生，食其肉者，皆生慈心，命終之後，得生天上。

「阿難！欲知爾時設頭羅健寧王者，則我身是。時五木工，先食我肉者，今憍陳如等五比丘是。其諸人民后食肉者，今八萬諸天，及諸弟子得度者是。我于爾時，先以身肉，充彼五人，令得濟活，是故今日最初說法，度彼五人，以我法身少分之肉，除彼三毒饑乏之苦。」

賢者阿難及諸會者，聞佛所說，且悲且喜，頂戴奉行

現代漢語譯本：國王聽從了他的建議，立即下令，緊急命令進行計算。全部計算完畢，所有人民，每天得到一升，仍然不夠，從此以後，人民飢餓，死亡的人很多。國王自己想：『應當想什麼辦法來救濟人民？』於是和夫人婇女，出遊園林，到各處休息。國王等大家都睡著了，就從座位上起來，向四方禮拜，於是立下誓言：『現在這個國家的人民，飢餓羸弱沒有食物，我捨棄這個身體，願意變成大魚，用我的身體的肉，來供給一切。』就爬上樹頂，自己投到地上，立刻就死了，在大河中，化產生魚，它的身體長大，有五百由旬。 當時，國有五個木匠，各自拿著斧頭，來到河邊，打算砍伐木材。那條魚看見了，就說人話告訴他們說：『你們如果飢餓，想要吃東西，就來取我的肉；如果吃飽了，可以拿著走。你們現在先吃我的肉，而得到飽足，以後成佛的時候，應當用佛法來救度你們。你們可以告訴全國上下，有需要吃東西的，都來取。』五個人很高興，隨即各自砍取，吃飽了拿著回去，於是把這件事詳細告訴了國人。於是人民，輾轉相告，傳遍閻浮提，都來聚集，吃它的肉，一邊的肉吃完了，就自己轉身，再取另一邊的肉，都吃完了，原來的地方又長出來，又轉身給他們吃。這樣翻來覆去，一直用身體的肉，供給一切，經過十二年。那些吃它肉的眾生，都生起慈悲心，死後，都生到天上。 阿難！想知道那時設頭羅健寧王，就是我的身體。當時先吃我肉的五個木匠，就是現在的憍陳如等五位比丘。那些後來吃肉的人民，就是現在的八萬諸天，以及那些得到度化的弟子。我當時，先用身體的肉，供給那五個人，讓他們得到救活，所以今天最初說法，度化那五個人，用我法身少分的肉，除去他們三毒飢餓的痛苦。』 賢者阿難以及在場的所有人，聽了佛所說，既悲傷又歡喜，頂禮奉行。

English version: The king followed his advice and immediately issued an order, urgently commanding a calculation. After the calculation was completed, it was found that even if each person received one liter per day, it was still not enough. From then on, the people were hungry, and many died. The king thought to himself, 'What plan should I devise to save the people?' So, he went with his wives and concubines to the gardens for a stroll and rest. When the king saw that everyone was asleep, he rose from his seat, bowed to the four directions, and made a vow: 'Now the people of this country are hungry and weak, without food. I will give up this body and become a great fish, using my flesh to provide for all.' He climbed to the top of a tree, threw himself to the ground, and immediately died. In the great river, he transformed into a fish, its body growing to five hundred yojanas in length. At that time, there were five carpenters in the country, each carrying an axe, who went to the riverbank to cut wood. When the fish saw them, it spoke in a human voice and told them, 'If you are hungry and want to eat, come and take my flesh; if you are full, you can take it away. You can eat my flesh now and be satisfied. When I become a Buddha in the future, I will use the Dharma to save you. You can tell everyone in the country, big and small, that anyone who needs food can come and take it.' The five were delighted and each cut off some flesh, ate their fill, and took some home. They then told the people of the country about this in detail. The people then spread the word, and it reached all of Jambudvipa. They all gathered to eat its flesh. When the flesh on one side was gone, it would turn itself over and offer the flesh on the other side. When that was gone, the original side would grow back, and it would turn over again to offer it. In this way, it continuously used its flesh to provide for all, for twelve years. Those beings who ate its flesh all developed compassion, and after they died, they were reborn in the heavens. Ananda! If you want to know who King Setu-ra-ken-ning was at that time, it was my body. The five carpenters who first ate my flesh are now the five Bhikkhus, including Kondanna. The people who ate the flesh later are now the eighty thousand devas and the disciples who have been liberated. At that time, I first used my flesh to provide for those five people, allowing them to be saved. Therefore, today I first preach the Dharma, liberating those five people, using a small portion of my Dharma body to remove the suffering of their hunger and the three poisons.' The venerable Ananda and all those present, upon hearing what the Buddha had said, were both sorrowful and joyful, and they respectfully accepted and practiced it.

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賢愚經卷第八

（三九）蓋事因緣品第三十四(丹本為三十八)

一時佛在羅閱祇竹林精舍。慧命阿難，竹林中坐，心自思惟：「如來出世，甚奇甚特！今諸弟子，蒙佛恩澤，於四供養，無所乏少，各獲安隱，得盡苦際；一切世間，諸王臣民，亦得大利，遭值三寶，人民安樂，悉思世尊威力所致。」作是念已，從坐處起，來詣佛所。爾時世尊，為四部眾，廣說妙法。慧命阿難，前整衣服，偏袒右肩，右膝著地，長跪合掌，向佛自說林中所念。

佛告阿難：「如汝所言，如來出世，實復奇特！令一切眾生皆獲利益。複次阿難！如來正覺，非但今日祐利眾生，過去世時，亦複利益。」

阿難白佛：「不審，世尊！過去世中，饒益眾生，其事云何？」

佛告阿難：「過去久遠阿僧祇劫，此閻浮提有四河水、二大國王，一王名曰婆羅提婆，晉言梵天，獨據三河，人民熾盛，然復儜弱；一王名曰罰阇達提，晉言金剛聚，唯得一河，人民亦少，然其國人悉皆勇健。時金剛聚，處於正殿，獨坐思惟：『如我今者，兵眾勇悍，而所獲水少，彼國儜弱獨霸三河，今當遣使和索一河。若與我者，共為親厚，國有好物，更相貢贈，若有艱難，共相赴救；若其不得，便當力逼而奪取之。』作是念已，召諸大臣共議此事，諸臣咸言：『今正是時。』即遣驛使，至梵天國，具以王意，宣示梵王。梵王聞此，復自思惟：『我國豐實，人眾亦多，又此國界，父王所有，轉用授我，至於力諍，我不下彼

現代漢語譯本 一時，佛陀在羅閱祇的竹林精舍。慧命阿難在竹林中靜坐，心中思忖：『如來出世，真是奇特無比！如今各位弟子，蒙受佛陀的恩澤，在衣食住行四種供養上，沒有絲毫匱乏，各自獲得安穩，得以了脫苦難的邊際；一切世間的諸王臣民，也得到巨大的利益，有幸遇到佛法僧三寶，人民安樂，這一切都應歸功於世尊的威力。』他這樣想著，便從座位起身，來到佛陀所在之處。當時，世尊正在為四部大眾，廣泛宣說微妙的佛法。慧命阿難，上前整理衣衫，袒露右肩，右膝跪地，長跪合掌，向佛陀陳述了自己在竹林中所思所想。 佛陀告訴阿難：『正如你所說，如來出世，確實奇特無比！能使一切眾生都獲得利益。此外，阿難！如來證得正覺，不僅今日利益眾生，在過去世時，也同樣利益眾生。』 阿難稟告佛陀：『請問，世尊！在過去世中，如何利益眾生，具體情況是怎樣的呢？』 佛陀告訴阿難：『在過去久遠阿僧祇劫之前，這閻浮提有四條河流、兩位大國王。一位國王名叫婆羅提婆，漢譯為梵天，獨自佔據三條河流，人民眾多，但卻軟弱無力；另一位國王名叫罰阇達提，漢譯為金剛聚，只擁有一條河流，人民也少，但他們的人民都非常勇猛強健。當時，金剛聚國王，在正殿中獨自靜坐思索：『如今我軍兵強馬壯，但所擁有的水源卻很少，而那個國家軟弱無能，卻獨佔三條河流，現在應當派遣使者去向他們索要一條河流。如果他們肯給，我們就結為親家，兩國互通有無，如有困難，互相幫助；如果他們不給，就用武力強行奪取。』他這樣想著，便召集各位大臣共同商議此事，大臣們都說：『現在正是時候。』於是，立即派遣使者，前往梵天國，將國王的意思，告知梵天國王。梵天國王聽后，也獨自思忖：『我國富饒，人口眾多，而且這片國土，是父王傳給我的，現在要用武力爭奪，我不會輸給他們。』

English version At one time, the Buddha was at the Bamboo Grove Monastery in Rajagriha. The Venerable Ananda was sitting in the bamboo grove, contemplating in his heart: 『The Tathagata's appearance in the world is truly extraordinary! Now, all the disciples, benefiting from the Buddha's grace, lack nothing in the four offerings of clothing, food, shelter, and medicine, each attaining peace and reaching the end of suffering; all the kings, ministers, and people of the world also receive great benefits, having the good fortune to encounter the Three Jewels, and the people are at peace, all of which is due to the power of the World Honored One.』 Having thought this, he rose from his seat and went to where the Buddha was. At that time, the World Honored One was extensively expounding the wonderful Dharma to the four assemblies. The Venerable Ananda, stepping forward, adjusted his robes, bared his right shoulder, knelt on his right knee, and with palms joined, told the Buddha what he had been thinking in the bamboo grove. The Buddha said to Ananda: 『As you have said, the Tathagata's appearance in the world is indeed extraordinary! It enables all sentient beings to receive benefits. Furthermore, Ananda! The Tathagata's attainment of Perfect Enlightenment not only benefits sentient beings today, but also benefited them in past lives.』 Ananda asked the Buddha: 『I would like to know, World Honored One! How did you benefit sentient beings in past lives, and what were the specific circumstances?』 The Buddha told Ananda: 『In the distant past, countless kalpas ago, in this Jambudvipa, there were four rivers and two great kings. One king was named Bharadvaja, translated as Brahma, who alone possessed three rivers, his people were numerous, but they were weak and feeble; the other king was named Vajradati, translated as Vajra Assembly, who only had one river, his people were few, but they were all very brave and strong. At that time, King Vajra Assembly, sitting alone in his main hall, pondered: 『Now, my army is strong and brave, but the water resources I possess are few, while that country is weak and incompetent, yet they monopolize three rivers. Now, I should send an envoy to demand one river from them. If they agree, we will become allies, exchange goods, and help each other in times of difficulty; if they refuse, I will use force to seize it.』 Having thought this, he summoned his ministers to discuss the matter, and the ministers all said: 『Now is the right time.』 So, he immediately sent an envoy to the Brahma kingdom, conveying the king's intentions to King Brahma. King Brahma, upon hearing this, also pondered: 『My country is rich, and my people are numerous, and this land was passed down to me by my father, so if it comes to a fight, I will not lose to them.』

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。』作是念已，報彼使言：『今此國土，非我所得，乃是父王，轉用見授。如我今者，力不減汝，汝欲力決，我不相畏。』使還本國，具以聞王。王即合軍，攻梵天國，共戰一交，梵天軍壞，乘背追躡，經至城邊，眾人怖縮，更不敢出，諸臣相將，悉共集會，詣梵王所，咸皆同心，白大王言：『他國兵強，我國儜弱，惜一河水，今致此敗。如是不久，懼恐失國。唯愿開意，以一河水與之，共為親厚，足得安全。』王心便開，可眾臣意。即時遣使，至彼軍中，白其王言：『我曹比國，用作惡為？所索河水，今以相與，我當以女為汝夫人，國有特物，更相貢贈，急難危險，共相赴救。』時金剛聚，從其來意，即迎其女，拜為夫人，各共和解，回軍還國。

「經于數時，其王夫人，便覺有胎。懷妊之後，恒有自然七寶大蓋，常在身上，坐臥行立終不遠離。至滿十月，生一男兒，身紫金色，頭髮紺青，光相昞著，世之少雙，兒以出胎，蓋在其上。召諸相師，令相此兒。相師披看，舉手唱言：『善哉善哉！』異口同音白大王言：『今觀太子，德力無比，人相畢足，世之希有。』王及群臣，喜不自勝，即告相師，為其立字。爾時國法，依於二事，而為作字：一者瑞應，二者星宿。相師白王：『今此太子，入胎已來，有何等瑞？』王答之曰：『有七寶蓋，恒在其上。』便為作字剎羅伽利，晉言蓋事，以眾妙供，隨時承奉。年至成人，父便命終。葬送畢訖，諸小王臣，共立蓋事，用為大王

現代漢語譯本：於是，他這樣想后，就派使者去告訴對方：『現在這片土地，不是我奪取的，而是我父王轉讓給我的。如果現在我的力量不比你弱，你想要用武力決勝，我不會害怕。』使者回到本國，把情況詳細地告訴了國王。國王立即集結軍隊，攻打梵天國。雙方交戰一次，梵天國的軍隊潰敗，他們乘勝追擊，一直追到城邊。城裡的人都嚇得縮了回去，不敢再出來。各位大臣互相帶領著，一起去見梵天國王，都同心同德地對國王說：『他國的軍隊強大，我國的軍隊軟弱，只因爲吝惜一條河水，才導致今天的失敗。如果這樣下去，恐怕不久就要亡國了。希望您能開明一些，把那條河水給他們，和他們和好，才能保住安全。』國王聽了，覺得有道理，同意了各位大臣的意見。他立刻派使者到對方的軍營中，告訴他們的國王說：『我們兩國之間，為什麼要互相作惡呢？你們想要的河水，現在就給你們。我還要把我的女兒嫁給你做夫人，我們國家有什麼特產，可以互相贈送，遇到危難的時候，互相幫助。』當時，金剛聚接受了他們的提議，就迎娶了他們的女兒，立為夫人。雙方和解后，就撤軍回國。 過了些日子，國王的夫人就懷孕了。懷孕之後，她身上總是自然地出現七寶大蓋，無論坐著、躺著、走著、站著，都從不離開。到了十個月，生了一個男孩，身體是紫金色的，頭髮是紺青色的，光彩照人，世上少有。孩子剛出生，寶蓋就在他的上面。國王召集相師，讓他們給孩子看相。相師仔細看了看，舉起手來高聲說：『太好了，太好了！』他們異口同聲地對國王說：『現在看這位太子，德行和力量都無比強大，相貌完美，世上罕見。』國王和大臣們高興得難以自持，就告訴相師，給孩子起名字。當時，國家的規矩是，根據兩件事來起名字：一是祥瑞的徵兆，二是星宿的執行。相師問國王：『這位太子自從入胎以來，有什麼祥瑞的徵兆嗎？』國王回答說：『有七寶蓋，一直在他頭上。』於是就給他起名叫剎羅伽利，晉語的意思是蓋事。用各種美好的供品，隨時供奉他。等到他長大成人，他的父親就去世了。安葬完畢后，各位小王和大臣們，就擁立蓋事為大王。

English version: Thereupon, having thought thus, he sent a messenger to tell the other side: 'This land now is not something I have taken, but rather my father king transferred it to me. If my strength is not less than yours now, and you wish to decide by force, I will not be afraid.' The messenger returned to his own country and reported the situation in detail to the king. The king immediately gathered his army and attacked the Brahma country. They fought once, and the Brahma country's army was defeated. They pursued the fleeing enemy all the way to the city walls. The people in the city were so frightened that they retreated and dared not come out again. The ministers, leading each other, went to see the Brahma king and unanimously said to the king: 'The army of the other country is strong, and our army is weak. Just because we were stingy with a river, we have suffered this defeat. If this continues, I fear we will lose our country soon. We hope you can be open-minded and give them the river, and make peace with them, so that we can be safe.' The king listened and thought it made sense, so he agreed with the ministers' suggestion. He immediately sent a messenger to the other army's camp, telling their king: 'Why should our two countries do evil to each other? The river you want, we will give it to you now. I will also marry my daughter to you as your wife. Our country has special products, we can exchange them as gifts, and when we encounter difficulties, we can help each other.' At that time, Vajra-samgha accepted their proposal, and married their daughter, making her his wife. After the two sides reconciled, they withdrew their troops and returned to their country. After some time, the king's wife became pregnant. After she became pregnant, there was always a natural seven-jeweled canopy above her, whether she was sitting, lying down, walking, or standing, it never left her. When the ten months were up, she gave birth to a boy, whose body was purple-gold, and his hair was dark blue. He was radiant and unparalleled in the world. As soon as the child was born, the canopy was above him. The king summoned the fortune tellers and asked them to examine the child. The fortune tellers looked carefully, raised their hands and exclaimed: 'Excellent, excellent!' They said to the king in unison: 'Now looking at this prince, his virtue and strength are unparalleled, his appearance is perfect, and he is rare in the world.' The king and his ministers were overjoyed and told the fortune tellers to give the child a name. At that time, the custom of the country was to name a child based on two things: one was auspicious omens, and the other was the movement of the stars. The fortune tellers asked the king: 'Since this prince was conceived, what auspicious omens have there been?' The king replied: 'There has been a seven-jeweled canopy, always above him.' So they named him Chala-gali, which in the Jin language means 'canopy affair'. They offered him all kinds of wonderful offerings and served him at all times. When he grew up, his father passed away. After the funeral, the minor kings and ministers enthroned Chala-gali as the great king.

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「治政數年，出外遊觀，見諸人民耕種勞苦，問左右曰：『我國人眾，何以作此種種役使？』臣答王言：『國以民為本，民以谷為命。若其不爾，民命不存；民命不存，國則滅矣。』王便言曰：『若我福相應為王者，令我民眾獲自然谷，莫復作此。』發言已竟，一切人民，倉篅自滿，種種雜谷，隨意悉有。又經數時，復出外游，見其國人，採薪汲水，舂磨作役，又問臣言：『今諸人眾，故復勞苦？何以爾耶？』臣白王言：『蒙王恩澤，獲自然谷，谷叵生食，事須成熟，是以庶民，辦作食調。』王復言曰：『若我福德，應為王者，令吾國內一切人民，若欲食時，有自然食，恒在其前。』發言已訖，合境皆獲自然之食。又復經時，王更出遊觀，見眾人匆匆各執所務，紡織裁縫，辦具衣調。王問臣言：『此諸人等！何以故爾，辛苦執作？』臣白王言：『蒙大王恩，獲自然食，今者作役，辦具衣裳。』王復言曰：『若我福德，應為王者，使吾國內一切樹木出自然衣。』適發此語，國中諸樹，皆出妙衣，極為細濡，青黃赤白，隨人所好。又經數時，王復出游，見於人民各各競共作諸樂器，王復問臣：『我國人民，何以故爾，勞煩執作？』臣白王言：『此諸人等，蒙大王恩，衣食自然，各獲安隱，事須伎樂，用自娛樂，是以今者治伎樂器。』王便言曰：『若我有福，應為王者，令我國中一切樹上，皆有種種樂器，鼓具琴瑟、琵琶箜篌，一切所須，稱意悉有

現代漢語譯本：『執政幾年后，國王外出巡視，看到百姓耕種勞作十分辛苦，便問左右侍臣說：『我國人口眾多，為何要讓他們從事這些繁重的勞役？』侍臣回答說：『國家以人民為根本，人民以糧食為生命。如果不是這樣，人民的生命就無法存在；人民的生命無法存在，國家就會滅亡。』國王便說：『如果我的福德足以成為王者，就讓我的民眾獲得天然的糧食，不再需要從事這些勞作。』話音剛落，所有人民的糧倉都裝滿了，各種雜糧，隨意都有。又過了一段時間，國王再次外出巡視，看到他的人民，砍柴挑水，舂米磨面，從事勞役，又問侍臣說：『現在這些人，為何又如此勞苦？這是為什麼呢？』侍臣稟告國王說：『蒙受大王的恩澤，獲得了天然的糧食，但糧食不能生吃，需要煮熟，所以百姓們才要準備烹飪食物。』國王又說：『如果我的福德足以成為王者，就讓我國所有人民，在想吃飯的時候，就有天然的食物，一直襬在他們面前。』話音剛落，全國都獲得了天然的食物。又過了一段時間，國王再次外出巡視，看到眾人匆匆忙忙地各自忙碌著，紡織縫紉，準備衣物。國王問侍臣說：『這些人！為何如此辛苦地勞作？』侍臣稟告國王說：『蒙受大王的恩惠，獲得了天然的食物，現在他們勞作，是爲了準備衣裳。』國王又說：『如果我的福德足以成為王者，就讓我國所有樹木都長出天然的衣服。』剛說完這句話，國內的樹木，都長出了精美的衣服，非常柔軟，青黃赤白，隨人所好。又過了幾個時辰，國王再次外出巡視，看到人民各自爭相製作各種樂器，國王又問侍臣：『我國人民，為何如此勞煩地製作樂器？』侍臣稟告國王說：『這些人，蒙受大王的恩惠，衣食無憂，各自安樂，需要一些技藝和音樂，用來娛樂自己，所以現在才製作樂器。』國王便說：『如果我有福德，足以成為王者，就讓我國所有樹上，都長出各種樂器，鼓、琴瑟、琵琶、箜篌，一切所需，應有盡有。』 現代漢語譯本：』

English version: 'After governing for several years, the king went out for a tour and saw the people toiling hard in the fields. He asked his attendants, 『My country has a large population, why do they have to do all this labor?』 The minister replied to the king, 『The country is based on the people, and the people depend on grain for their lives. If it were not so, the people's lives would not exist; if the people's lives do not exist, the country will perish.』 The king then said, 『If my virtue is sufficient to be a king, let my people obtain natural grain, and no longer have to do this labor.』 As soon as he finished speaking, all the people's granaries were full, with all kinds of grains available at will. After some time, the king went out for a tour again and saw his people gathering firewood, fetching water, and grinding grain, doing labor. He asked his minister again, 『Why are these people still toiling so hard? Why is this so?』 The minister reported to the king, 『Thanks to your majesty's grace, we have obtained natural grain, but grain cannot be eaten raw, it needs to be cooked, so the people are preparing food.』 The king then said, 『If my virtue is sufficient to be a king, let all the people in my country have natural food available whenever they want to eat, always in front of them.』 As soon as he finished speaking, the whole country obtained natural food. After some time, the king went out for a tour again and saw the people hurrying about, each busy with their tasks, spinning, weaving, and preparing clothes. The king asked his minister, 『These people! Why are they working so hard?』 The minister reported to the king, 『Thanks to your majesty's grace, we have obtained natural food, now they are working to prepare clothes.』 The king then said, 『If my virtue is sufficient to be a king, let all the trees in my country grow natural clothes.』 As soon as he said this, the trees in the country all grew beautiful clothes, very soft, in blue, yellow, red, and white, as people liked. After several hours, the king went out for a tour again and saw the people competing to make various musical instruments. The king asked his minister again, 『Why are my people so laboriously making musical instruments?』 The minister reported to the king, 『These people, thanks to your majesty's grace, have no worries about food and clothing, and are living in peace. They need some skills and music to entertain themselves, so they are now making musical instruments.』 The king then said, 『If I have the virtue to be a king, let all the trees in my country grow all kinds of musical instruments, drums, zithers, lutes, harps, everything needed, all available as desired.』 English version: '

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「又經數時，諸王臣民，悉來拜賀，值王食時；時王即請，留與飲食。爾時諸臣，得王飯食，百味具足，咸共白言：『臣等家食，其味薄少，今得王食，美味非凡。』王告之曰：『卿等臣民，若欲常得如我食者，用吾食時，食者皆得如是之食。』即敕司官：『吾食時到，恒鳴大鼓，令諸人民悉得聞知，用我時食，當得百味上妙之供。』從是已后，食便鳴鼓，一切人民，承音念食，百味上饌，自然在前，人民優樂，不可具陳。

「時王梵天，遣使來至蓋事王國，語蓋事言：『汝父在時，我以河水，用與汝父，汝父已終，宜當還我。』時蓋事王，報彼使曰：『我今境土，及以河水，亦非我力，強從汝得，然我為王，不勞民物。此蓋小事，宜停在後，須我面與汝王相見，乃當宣備國土之要。』使還到國，一一白王，王然其意，剋日共期。期日已滿，二王俱進，軍眾圍繞，甚多無數，各安大營，在河一邊，二王乘船，河中相見。時王梵天，初見蓋事，身色晃曜，如紫金山，頭髮奕奕，如紺琉璃，其目廣長，人中難有，敬心內發，謂是梵天。到相問訊，對坐一處，談兩國土，論索水事。蓋事報曰：『我國人民，所欲自然，亦無貲輸王役之勞。』所言未訖，食時已至，蓋事王軍，鳴鼓欲食。時梵天王，甚以惶懼，謂欲牽攝而取殺之，怖不自寧起謝己過，手足四布，腹拍前地。蓋事自起，曉令還坐。復語之曰：『大王！何以恐怖如是？我軍食時，恒自鳴鼓

又過了一段時間，各位國王、大臣和百姓都來朝賀，正趕上國王吃飯的時候；當時國王就邀請他們留下一起用餐。那時，各位大臣吃了國王的飯食，百味俱全，都一同說道：『我們家裡的飯食，味道清淡寡少，現在吃了國王的飯食，美味非凡。』國王告訴他們說：『各位大臣和百姓，如果想經常吃到像我這樣的飯食，就在我吃飯的時候來，吃飯的人都能得到這樣的飯食。』隨即命令主管官員：『我吃飯的時候到了，就敲響大鼓，讓所有人民都能聽到，在我吃飯的時候來，就能得到百味上等的美味佳餚。』從此以後，吃飯時就敲鼓，所有人民聽到鼓聲就想著吃飯，百味上等的佳餚，自然而然地出現在面前，人民安樂，無法一一述說。 當時梵天王，派遣使者來到蓋事王國，對蓋事說：『你父親在世的時候，我把河水給你父親用，你父親已經去世了，應該把河水還給我。』當時蓋事王，回覆使者說：『我現在的國土，以及河水，也不是我靠自己的力量，強行從你那裡得到的，然而我作為國王，不勞煩百姓和財物。這只是小事，應該放在以後再說，等我親自和你國王見面，再詳細說明國土的重要事宜。』使者回到國都，一一稟告梵天王，梵天王認可了他的意思，約定日期一同會面。約定的日期到了，兩位國王都率領軍隊前進，軍隊眾多，數不勝數，各自安營紮寨，在河的一邊，兩位國王乘船，在河中相見。當時梵天王，初次見到蓋事，他的身色光芒四射，如同紫金山，頭髮閃耀，如同紺琉璃，他的眼睛又大又長，世間罕有，心中不由得生起敬畏之心，認為他是梵天。上前問候，相對而坐，談論兩國的情況，商討索要河水的事情。蓋事回答說：『我國人民，想要什麼就自然而有，也不用向國王繳納賦稅和服勞役。』話還沒說完，吃飯的時間到了，蓋事王的軍隊，敲響鼓聲準備吃飯。當時梵天王，非常恐懼，以為要被抓起來殺掉，害怕得不能自已，起身謝罪，手腳亂動，腹部拍打地面。蓋事自己起身，勸他坐下。又對他說：『大王！為什麼如此恐懼？我軍吃飯的時候，總是敲鼓。』

After some time, all the kings, ministers, and people came to pay their respects, coinciding with the king's mealtime. The king then invited them to stay and dine with him. At that time, the ministers ate the king's food, which was complete with all kinds of flavors, and they all said together, 'The food in our homes is bland and meager, but now we have eaten the king's food, which is extraordinarily delicious.' The king told them, 'If you ministers and people wish to have food like mine regularly, come when I eat, and those who eat will receive such food.' He then ordered the officials, 'When it is time for my meal, always beat the big drum so that all the people can hear, and when they come to eat with me, they will receive the finest delicacies of all flavors.' From then on, the drum was beaten at mealtime, and all the people, upon hearing the sound, would think of eating, and the finest delicacies of all flavors would naturally appear before them. The people were happy and content beyond description. At that time, King Brahma sent an envoy to the kingdom of Gaishi, saying to Gaishi, 'When your father was alive, I gave the river water to your father for use. Now that your father has passed away, you should return the river water to me.' King Gaishi then replied to the envoy, 'The land and the river water of my kingdom are not something I forcefully obtained from you by my own power. However, as a king, I do not burden my people with labor or resources. This is a minor matter, and it should be discussed later. I must meet with your king in person, and then I will explain the important matters of the land in detail.' The envoy returned to his kingdom and reported everything to King Brahma. King Brahma agreed with his idea, and they set a date to meet. When the appointed date arrived, both kings advanced with their armies, which were numerous and countless. They each set up camps on one side of the river, and the two kings met in the middle of the river by boat. When King Brahma first saw Gaishi, his body shone with radiance like a purple-gold mountain, his hair was lustrous like dark blue lapis lazuli, and his eyes were wide and long, a rarity in the world. He could not help but feel reverence in his heart, thinking that he was Brahma. He went forward to greet him, and they sat facing each other, discussing the situations of their two kingdoms and the matter of demanding the river water. Gaishi replied, 'The people of my kingdom naturally have whatever they desire, and they do not need to pay taxes or perform labor for the king.' Before he finished speaking, it was time for the meal, and King Gaishi's army beat the drums to prepare for the meal. At that time, King Brahma was very frightened, thinking that he was going to be captured and killed. He was so terrified that he could not control himself, and he rose to apologize, flailing his hands and feet and striking the ground with his abdomen. Gaishi himself got up and urged him to sit down. He then said to him, 'Great King! Why are you so frightened? My army always beats the drums at mealtime.'

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。所以爾者？是我食時，用我時食，皆獲百味上饌之供。』時王梵天覆起合掌，白蓋事曰：『唯愿大王！普見臨覆我及國人，悉愿降附，令諸民庶悉蒙恩澤。』於是蓋事，典閻浮提，一切人民，盡獲安樂。

「登位之後，處於正殿，群僚百官，宿衛侍立。日初出時，有金輪寶從東方來，王遙見之，即下御座，右膝著地，向于輪所，以手三招，輪已來至，千輻具足，光色昞著。王告之曰：『若我應作轉輪王者，如法住處，汝便住中。』於是輪寶，當在王前虛空中住，其輪去地七多羅樹；象寶、神珠、玉女、典兵、典藏寶，次第來至。時蓋事王七寶具足，典四天下，一切眾生，蒙王恩德，所欲自恣，王悉教令修行十善，壽終之後，皆得生天。」

佛告阿難：「爾時剎羅伽利王者，豈異人乎？我身是也。爾時父王罰阇達提，今現我父凈飯王是。爾時母者，今現我母摩訶摩耶是。我因往昔慈愍眾生，恒以財法而攝取之，從是因緣，自致成佛，三界獨尊，無與等者。以此義故，一切眾生，皆應修習大慈潤益。」

爾時阿難復白佛言：「不審，世尊！過去世中，剎羅伽利轉輪聖王，以何因緣獲如是等無量功德，初入母胎寶蓋隨覆？」

佛告阿難：「乃復過去久遠，無量阿僧祇劫，此閻浮提，波羅㮈國，仙人山中，有辟支佛，恒于山中止住。時辟支佛，患身不調，往問藥師。藥師語曰：『汝有風病，當須服乳。』時彼國中，有一薩薄，名曰阿利耶蜜羅，晉言聖友

現代漢語譯本：『這是為什麼呢？因為我吃飯的時候，用我吃飯的時候的食物，都能得到各種美味佳餚的供奉。』當時梵天王又起身合掌，對蓋事王說：『唯愿大王！普遍地庇護我和我的國人，都願意歸順，讓所有百姓都蒙受恩澤。』於是蓋事王，統治閻浮提，所有人民，都獲得安樂。 『登上王位之後，在正殿中，群臣百官，守衛侍立。太陽剛出來的時候，有金輪寶從東方而來，國王遠遠地看見它，就走下王座，右膝跪地，面向金輪所在的方向，用手三次招引，金輪就來到面前，千輻具足，光彩奪目。國王對金輪說：『如果我應該做轉輪聖王，如法安住，你就停在這裡。』於是金輪寶，就停在國王面前的虛空中，金輪離地七多羅樹高；象寶、神珠、玉女、典兵、典藏寶，依次來到。當時蓋事王七寶具足，統治四天下，一切眾生，都蒙受國王的恩德，想要什麼就有什麼，國王都教導他們修行十善，壽命終結之後，都能昇天。』 佛告訴阿難：『當時的剎羅伽利王，難道是別人嗎？就是我的前身。當時的父王罰阇達提，就是現在我的父親凈飯王。當時的母親，就是現在我的母親摩訶摩耶。我因為過去慈悲憐憫眾生，常常用財物和佛法來攝受他們，從這個因緣，自己成就佛果，成為三界獨尊，沒有誰能與我相比。因為這個道理，一切眾生，都應該修習大慈悲心，利益眾生。』 當時阿難又對佛說：『請問，世尊！過去世中，剎羅伽利轉輪聖王，因為什麼因緣獲得如此無量的功德，剛入母胎就有寶蓋覆蓋？』 佛告訴阿難：『在過去久遠，無量阿僧祇劫之前，這個閻浮提，波羅㮈國，仙人山中，有辟支佛，常常在山中居住。當時辟支佛，身體不適，去問藥師。藥師說：『你有風病，應當服用乳汁。』當時那個國家中，有一位薩薄，名叫阿利耶蜜羅，晉語翻譯為聖友。

English version: 'Why is this so? Because when I eat, using the food of my mealtime, I receive offerings of all kinds of delicious delicacies.' Then King Brahma rose again, folded his palms, and said to King Gaishe: 'May the Great King! Universally protect me and my people, we all wish to submit, so that all the common people may receive your grace.' Thus, King Gaishe, ruling Jambudvipa, all the people, obtained peace and happiness. 'After ascending the throne, in the main hall, the officials and ministers, guards and attendants stood by. When the sun first rose, a golden wheel treasure came from the east. The king saw it from afar, immediately descended from his throne, knelt on his right knee, facing the direction of the wheel, and beckoned three times with his hand. The wheel came before him, with a thousand spokes, shining brightly. The king said to the wheel: 'If I am to be a wheel-turning king, abiding lawfully, then you should stay here.' Then the wheel treasure, stayed in the empty space in front of the king, the wheel was seven tala trees above the ground; the elephant treasure, the divine pearl, the jade maiden, the military officer, and the treasury officer, came in succession. At that time, King Gaishe had all seven treasures, ruling the four continents, all living beings, received the king's grace, whatever they desired, they obtained, and the king taught them to practice the ten virtues, after their lives ended, they all ascended to heaven.' The Buddha told Ananda: 'Was the King Kshalakali of that time someone else? It was my former self. The father king, Phajadati, of that time, is now my father King Suddhodana. The mother of that time, is now my mother Mahamaya. Because in the past I had compassion for all living beings, I always used wealth and Dharma to gather them, from this cause, I myself attained Buddhahood, becoming the unique honored one in the three realms, no one can compare with me. Because of this principle, all living beings, should cultivate great compassion, to benefit all beings.' At that time, Ananda again said to the Buddha: 'I ask, World Honored One! In the past life, King Kshalakali, the wheel-turning sage king, because of what causes did he obtain such immeasurable merits, and have a jeweled canopy covering him as soon as he entered the womb?' The Buddha told Ananda: 'In the distant past, immeasurable asamkhya kalpas ago, in this Jambudvipa, in the country of Varanasi, in the mountain of the immortals, there was a Pratyekabuddha, who always resided in the mountains. At that time, the Pratyekabuddha, was unwell, and went to ask a physician. The physician said: 'You have a wind disease, you should take milk.' At that time, in that country, there was a Sarthavaha, named Ariya Mitra, translated into Jin language as Holy Friend.

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。時辟支佛，往告其家，陳病所由，從其乞乳。薩薄歡喜，便請供養，日給其乳，經於三月。三月已竟，身病得差，感其善意，欲使主人獲大利益，踴在空中，坐臥行立，身出水火，或現大身滿虛空中，又復現小入秋毫之里，如是種種，現十八變。於是聖友，極懷歡喜。復從空下，重受其供，經于數時，乃入涅槃。薩薄悲悼，追念無量，阇維其身，收取捨利，盛以寶瓶，用起鍮婆，香花伎樂，種種妙物，持用供養。所捉大蓋，以置其上，盡其形壽，供養此塔。由其供養一辟支佛，四事供養，因此福報，無量世中，或生天上，或處人中，尊豪挺特，世之少雙。」又告阿難：「一切眾生，在家出家，皆應修福，生生之中，獲如是利。」

爾時阿難，及諸會眾，聞佛所說，歡喜奉行。

（四〇）大施抒海品第三十五(丹本為三十九)

一時佛在羅閱祇耆阇崛山中，與尊弟子千二百五十人俱。爾時世尊，念須侍者，諸尊弟子憍陳如等，各共觀察，知佛所念。時憍陳如從坐而起，偏袒右肩，合掌長跪白佛：「貪得侍近捉衣持缽，唯愿垂愍！賜教聽許。」佛告之曰：「汝年老邁，自須給侍，何忍使汝復見供事？」時憍陳如知佛不聽，禮已還坐。摩訶迦葉、舍利弗、目揵連，及諸弟子五百人等，次第白佛，皆求給侍，佛皆不聽。時阿那律試觀佛意，見佛志趣，心在阿難，如日在東照于舍宅，光從東牖直至西壁，世尊志意亦復如是；諸大弟子，皆亦觀知

當時，一位辟支佛前往他家，說明了生病的原因，向他乞求乳汁。薩薄非常高興，便請他接受供養，每天都給他乳汁，持續了三個月。三個月結束后，他的身體病癒，感激他的善意，想讓主人獲得大利益，便躍到空中，或坐或臥或行走或站立，身上發出水火，有時現出巨大的身形充滿虛空，有時又現出微小的身形進入秋毫之中，像這樣展現了十八種變化。於是聖友非常歡喜。他又從空中下來，再次接受他的供養，經過一段時間，便入涅槃。薩薄悲傷哀悼，追思不已，火化了他的遺體，收取捨利，盛放在寶瓶中，用以建造佛塔，用香花伎樂等各種美好的物品，拿來供養。他把所用的巨大傘蓋，放置在塔上，盡其一生，供養此塔。由於他供養一位辟支佛，以四事供養，因此福報，在無數世中，或生於天上，或處在人間，尊貴豪邁，世間少有。」佛又告訴阿難：「一切眾生，無論在家出家，都應當修福，生生世世，獲得這樣的利益。」 當時，阿難以及在場的所有人，聽聞佛所說，歡喜奉行。 （四〇）大施抒海品第三十五（丹本為三十九） 一時，佛在羅閱祇耆阇崛山中，與一千二百五十位尊貴的弟子在一起。當時，世尊想找一位侍者，各位尊貴的弟子如憍陳如等，各自觀察，知道佛的心意。這時，憍陳如從座位上站起來，袒露右肩，合掌長跪，對佛說：『我貪求能夠侍奉在您身邊，拿著您的衣缽，唯愿您垂憐！允許我侍奉您。』佛告訴他說：『你年紀老邁，自己都需要人照顧，怎麼忍心讓你再來供養我呢？』這時，憍陳如知道佛不答應，行禮后回到座位。摩訶迦葉、舍利弗、目犍連，以及其他五百位弟子等，依次向佛請求侍奉，佛都沒有答應。這時，阿那律試著觀察佛的心意，看到佛的心意，是在阿難身上，就像太陽在東方照耀著房屋，光線從東邊的窗戶直接照到西邊的墻壁一樣，世尊的心意也是如此；各位大弟子，也都觀察到了。

At that time, a Pratyekabuddha went to his house, explained the cause of his illness, and asked him for milk. Sāpā was very happy and invited him to accept offerings, giving him milk daily for three months. After three months, his illness was cured, and grateful for his kindness, he wanted to bring great benefit to the host. He leaped into the air, sitting, lying, walking, and standing, emitting water and fire from his body. Sometimes he manifested a huge body filling the void, and sometimes he manifested a tiny body entering a hair tip. In this way, he displayed eighteen transformations. Then, the holy friend was extremely delighted. He came down from the air again, accepted his offerings, and after some time, entered Nirvana. Sāpā grieved and mourned, endlessly reminiscing. He cremated his body, collected the relics, placed them in a precious bottle, and used it to build a stupa. He used fragrant flowers, music, and various wonderful things to make offerings. He placed the large umbrella he used on top of the stupa and, throughout his life, made offerings to this stupa. Because he made offerings to a Pratyekabuddha, with the four kinds of offerings, due to this merit, in countless lifetimes, he was either born in heaven or in the human realm, noble and outstanding, rare in the world.』 The Buddha also told Ananda, 『All sentient beings, whether lay or monastic, should cultivate merit, and in every life, they will obtain such benefits.』 At that time, Ananda and all those present, having heard what the Buddha said, joyfully practiced it. (40) Chapter 35: The Great Giving Like Pouring Out the Sea (Dan version is 39) At one time, the Buddha was in Mount Gṛdhrakūṭa in Rājagṛha, together with 1,250 honored disciples. At that time, the World Honored One was thinking of needing an attendant. The honored disciples, such as Ajñāta Kauṇḍinya, each observed and knew the Buddha's intention. Then, Ajñāta Kauṇḍinya rose from his seat, bared his right shoulder, joined his palms, knelt down, and said to the Buddha, 『I desire to serve you closely, holding your robe and bowl. I beseech you to have compassion! Please allow me to serve you.』 The Buddha told him, 『You are old and need to be cared for yourself. How can I bear to have you serve me again?』 Then, Ajñāta Kauṇḍinya knew that the Buddha would not agree, bowed, and returned to his seat. Mahākāśyapa, Śāriputra, Maudgalyāyana, and other five hundred disciples, in turn, asked the Buddha to serve him, but the Buddha did not agree. Then, Anuruddha tried to observe the Buddha's intention and saw that the Buddha's mind was on Ananda, just as the sun shines on a house in the east, and the light goes directly from the east window to the west wall. The World Honored One's intention was also like this; all the great disciples also observed and knew this.

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。時舍利弗及目犍連，從坐處起，到阿難前，語阿難言：「世尊志意，欲得于仁以為侍者。仁有善利，獨蒙稱可，宜速往白求為佛侍。」時賢者阿難，見諸上座來到其前，又聞其語，尋起合掌，白上座言：「世尊德重，智慧深遠，以我常近親侍奉事，懼招罪尤，自遺殃患。」舍利弗等復語之言：「今觀世尊，專注致意，欲得于仁以為侍者，如日初出照于室宅，光從東牖直照西壁，世尊注心亦復如是。又復世尊，究人情能知仁堪任，是以留意，宜時速白求為侍者。」賢者阿難重得是語，思惟是事，靡知所如，復更合掌，白諸上座：「若今世尊賜我三愿，我乃堪任為佛侍者。何謂為三？世尊故衣，勿與我著。世尊殘食，莫令我啖。時節進現，隨我裁量。賜此三愿，乃能侍佛。」舍利弗等聞是語已，具以其事，往白世尊。佛聞此已，告舍利弗：「諸弟子等！阿難所以求索不著我故衣者，阿難長慮恐諸弟子懷嫉妒者，而生此心：『國王臣民，諸檀越輩，施佛貴價細濡之衣；阿難貪此，故求給事。』復索不啖我殘食者，慮諸弟子復生此心：『如來缽中，所食之餘，甘美百味，世無此食；阿難嗜故，而來側近。』阿難所以索自裁量時節進現者，慮諸弟子及外道眾來求進現，有所難問，不知時節，儻相惱觸，又為侍者，當候時節，飲食所宜，便身益體，一一制度，慮過見及。是以先預索此三愿。又復阿難，不但今日索自知時，過去世時，奉侍於我，善知時宜

當時，舍利弗和目犍連從座位上起身，來到阿難面前，對阿難說：『世尊的心意，是想讓你做他的侍者。你很有福報，唯獨你被認可，應該趕快去稟告世尊，請求做佛的侍者。』當時，賢者阿難，看到各位上座來到他面前，又聽到他們說的話，隨即起身合掌，對上座們說：『世尊的德行高重，智慧深遠，如果我經常親近侍奉，恐怕會招致罪過，給自己留下禍患。』舍利弗等人又對他說：『現在看世尊，專心致意，想讓你做他的侍者，就像初升的太陽照耀房屋，光線從東窗直射西墻，世尊的心意也是這樣。而且世尊，瞭解人的才能，知道你堪當此任，所以才留意你，應該趕快去稟告，請求做侍者。』賢者阿難再次聽到這些話，思考這件事，不知如何是好，又合掌，對各位上座說：『如果現在世尊能答應我三個願望，我才能勝任做佛的侍者。哪三個呢？世尊穿過的舊衣服，不要給我穿。世尊吃剩的食物，不要讓我吃。進見世尊的時間，讓我自己決定。答應這三個願望，我才能侍奉佛。』舍利弗等人聽到這些話后，把這件事全部告訴了世尊。佛聽到后，告訴舍利弗：『各位弟子！阿難之所以要求不穿我的舊衣服，是阿難考慮長遠，恐怕各位弟子會嫉妒，而產生這樣的想法：『國王臣民，各位施主，供養佛貴重細軟的衣服；阿難貪圖這些，所以才請求侍奉。』又要求不吃我剩下的食物，是擔心各位弟子又產生這樣的想法：『如來缽中的食物，剩下的都是甘美百味，世上沒有這樣的食物；阿難貪圖這些，才來親近。』阿難之所以要求自己決定進見的時間，是擔心各位弟子和外道來請求進見，有所疑問，不知道時間，可能會互相干擾，而且作為侍者，應當等待合適的時間，飲食適宜，對身體有益，一一都要考慮周全，避免過失。所以事先提出這三個願望。而且阿難，不只是今天要求自己決定時間，過去世時，侍奉我時，就善於把握時機。』 當時，舍利弗和目犍連從座位上起身，來到阿難面前，對阿難說：『世尊的心意，是想讓你做他的侍者。你很有福報，唯獨你被認可，應該趕快去稟告世尊，請求做佛的侍者。』當時，賢者阿難，看到各位上座來到他面前，又聽到他們說的話，隨即起身合掌，對上座們說：『世尊的德行高重，智慧深遠，如果我經常親近侍奉，恐怕會招致罪過，給自己留下禍患。』舍利弗等人又對他說：『現在看世尊，專心致意，想讓你做他的侍者，就像初升的太陽照耀房屋，光線從東窗直射西墻，世尊的心意也是這樣。而且世尊，瞭解人的才能，知道你堪當此任，所以才留意你，應該趕快去稟告，請求做侍者。』賢者阿難再次聽到這些話，思考這件事，不知如何是好，又合掌，對各位上座說：『如果現在世尊能答應我三個願望，我才能勝任做佛的侍者。哪三個呢？世尊穿過的舊衣服，不要給我穿。世尊吃剩的食物，不要讓我吃。進見世尊的時間，讓我自己決定。答應這三個願望，我才能侍奉佛。』舍利弗等人聽到這些話后，把這件事全部告訴了世尊。佛聽到后，告訴舍利弗：『各位弟子！阿難之所以要求不穿我的舊衣服，是阿難考慮長遠，恐怕各位弟子會嫉妒，而產生這樣的想法：『國王臣民，各位施主，供養佛貴重細軟的衣服；阿難貪圖這些，所以才請求侍奉。』又要求不吃我剩下的食物，是擔心各位弟子又產生這樣的想法：『如來缽中的食物，剩下的都是甘美百味，世上沒有這樣的食物；阿難貪圖這些，才來親近。』阿難之所以要求自己決定進見的時間，是擔心各位弟子和外道來請求進見，有所疑問，不知道時間，可能會互相干擾，而且作為侍者，應當等待合適的時間，飲食適宜，對身體有益，一一都要考慮周全，避免過失。所以事先提出這三個願望。而且阿難，不只是今天要求自己決定時間，過去世時，侍奉我時，就善於把握時機。』

At that time, Shariputra and Maudgalyayana rose from their seats, went to Ananda, and said to Ananda, 'The World Honored One intends to have you as his attendant. You have great merit, and you alone are deemed suitable. You should quickly go and request to be the Buddha's attendant.' At that time, the venerable Ananda, seeing the elders coming before him and hearing their words, immediately rose, joined his palms, and said to the elders, 'The World Honored One's virtue is profound and his wisdom is deep. If I were to constantly attend to him closely, I fear I would incur blame and bring misfortune upon myself.' Shariputra and the others then said to him, 'Now we see that the World Honored One is focused and intent on having you as his attendant, just as the rising sun illuminates a house, with light shining directly from the east window onto the west wall. The World Honored One's intention is the same. Moreover, the World Honored One understands people's abilities and knows that you are capable of this task, so he is paying attention to you. You should quickly go and request to be his attendant.' The venerable Ananda, hearing these words again, pondered the matter, not knowing what to do. He joined his palms again and said to the elders, 'If the World Honored One grants me three wishes, then I can be the Buddha's attendant. What are the three? The old clothes that the World Honored One has worn, do not give them to me to wear. The leftover food that the World Honored One has eaten, do not let me eat it. The time for audience, let me decide it myself. If these three wishes are granted, then I can serve the Buddha.' Shariputra and the others, having heard these words, told the World Honored One everything. The Buddha, having heard this, said to Shariputra, 'Disciples! The reason why Ananda requests not to wear my old clothes is that Ananda is thinking ahead, fearing that the disciples will be jealous and think, 『Kings, ministers, and donors offer the Buddha precious and fine clothes; Ananda is greedy for these, so he requests to serve.』 He also requests not to eat my leftover food, fearing that the disciples will think, 『The food remaining in the Tathagata's bowl is delicious and has a hundred flavors; there is no such food in the world; Ananda is greedy for these, so he comes close.』 The reason why Ananda requests to decide the time for audience himself is that he fears that the disciples and outsiders will come to request an audience, have questions, and not know the time, which might cause disturbance. Moreover, as an attendant, one should wait for the appropriate time, and the food should be suitable and beneficial to the body. Everything should be considered carefully to avoid mistakes. Therefore, he has requested these three wishes in advance. Furthermore, Ananda is not only requesting to decide the time himself today, but in past lives, when he served me, he was also good at knowing the right time.'

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。」

時舍利弗重白佛言：「不審過去奉事于佛，善知時宜，其事云何？」

佛告舍利弗：「汝欲聞者，諦聽著心！當爲汝說。」「唯然世尊！諾當善聽。」

佛告舍利弗：「乃往過去無數無量阿僧祇劫，有大國王，領閻浮提八萬四千小國、八十億聚落，王所住城，名婆樓施捨。於是城中，有一婆羅門，號尼拘樓陀，聰明博達，天才殊邈，王甚宗戴，師而事之；八萬四千諸小國王，悉遙敬慕，瞻仰所在，四遠貢獻，遣使咨承，略而言之，如奉大王。於是婆羅門，富敵王家，但無子息可以紹繼，出入坐臥，每懷此愁，不知何方可以得子？即禱祀梵天、天帝四王、摩醯跋羅，及余諸天日月星宿、山河樹神，種種禱祀，無所不遍。克誠積報經十二年，其大夫人便覺有娠，聰明女人，能得知此，自知所懷，必是男兒，即以情事白婆羅門。婆羅門歡喜，倍增怡躍，即敕家內夫人婇女，來共擁護夫人進止，飲食床薦，極令細濡，調適稱給，莫違其意。十月已滿，便生男兒，身紫金色，頭髮紺青，端正超異，人相難有。婆羅門見，喜不自勝，即召相師，來共相之。相師披觀，嘆未曾有，此兒相好，福德弘廣，天下所瞻，如子賴母。其父歡喜，敕為立字。天竺作字，依於二種：或依星宿，或依變異。相師便問：『懷妊以來，有何變異？』其父答言：『此兒之母，素來忌惡，少於慈順，不修慈慧；自懷妊來，心性改異，矜憐苦厄，如母愛子，志好佈施，無有貪惜

這時，舍利弗再次對佛說：『我不知道過去侍奉佛陀時，如何善於把握時機，那是什麼情況呢？』 佛告訴舍利弗：『你想聽嗎？仔細聽，專心！我將為你講述。』『是的，世尊！我一定認真聽。』 佛告訴舍利弗：『在過去無數無量阿僧祇劫之前，有一位大國王，統治著閻浮提的八萬四千個小國和八十億個村落。國王居住的城市名叫婆樓施捨。在這個城市裡，有一位婆羅門，名叫尼拘樓陀，他聰明博學，才華出衆，國王非常尊敬他，把他當作老師一樣侍奉；八萬四千個小國王都遙遠地敬慕他，瞻仰他的所在，四方都進貢，派遣使者請示，簡而言之，就像對待大王一樣。這位婆羅門，財富可以與王室匹敵，只是沒有兒子可以繼承家業，他無論出入坐臥，都為此事憂愁，不知道從哪裡可以得到兒子？於是他向梵天、天帝四王、摩醯跋羅以及其他諸天、日月星宿、山河樹神等各種神靈祈禱，無所不遍。他誠心祈禱了十二年，他的大夫人便感覺有了身孕，這位聰明的女人，能夠知道此事，自己知道所懷的一定是男孩，就將此事告訴了婆羅門。婆羅門非常高興，更加喜悅，立即命令家中的夫人和侍女，共同保護夫人的行動，飲食和床鋪都非常細軟，調理得當，不違揹她的意願。十個月期滿，便生下了一個男孩，身體是紫金色，頭髮是紺青色，端正超凡，相貌非常罕見。婆羅門看到后，高興得無法自持，立即召來相師，共同為孩子看相。相師仔細觀察后，感嘆從未見過，這個孩子的相貌美好，福德廣大，天下人都仰望他，就像兒子依賴母親一樣。他的父親非常高興，命令為孩子取名字。天竺取名字，依據兩種方式：一種是依據星宿，一種是依據變異。相師便問：『自從懷孕以來，有什麼變異嗎？』他的父親回答說：『這個孩子的母親，向來厭惡惡事，很少有慈悲順從之心，不修慈悲智慧；自從懷孕以來，心性改變，憐憫苦難，就像母親愛護孩子一樣，喜歡佈施，沒有貪婪吝嗇之心。』

Then, Shariputra again said to the Buddha, 'I do not know how, in the past, when serving the Buddha, one was adept at seizing the right moment. What was the situation?' The Buddha told Shariputra, 'Do you wish to hear? Listen carefully and focus your mind! I will explain it to you.' 'Yes, World Honored One! I will certainly listen attentively.' The Buddha told Shariputra, 'In the immeasurable, countless asamkhya kalpas of the past, there was a great king who ruled over eighty-four thousand small kingdoms and eighty billion villages in Jambudvipa. The city where the king resided was called Bharushesha. In this city, there was a Brahmin named Nikurudha, who was intelligent, learned, and exceptionally talented. The king greatly respected him, treating him as a teacher; the eighty-four thousand small kings all revered him from afar, looking up to his whereabouts. Contributions came from all directions, and envoys were sent to consult him. In short, he was treated like a great king. This Brahmin was as wealthy as the royal family, but he had no son to inherit his estate. Whether he was coming or going, sitting or lying down, he was always worried about this, not knowing where he could obtain a son. So he prayed to Brahma, the Four Heavenly Kings, Maheshvara, and all the other gods, the sun, moon, stars, mountains, rivers, and tree spirits, praying to all of them. After twelve years of sincere prayers, his great wife felt that she was pregnant. This intelligent woman was able to know this, and she knew that she was carrying a boy. She told the Brahmin about this. The Brahmin was very happy and even more delighted. He immediately ordered the ladies and maids in the house to protect the wife's movements. Her food and bedding were made very soft, and everything was arranged to her liking, not going against her wishes. After ten months, she gave birth to a boy. His body was purple-gold, his hair was dark blue, he was exceptionally handsome, and his appearance was very rare. When the Brahmin saw him, he was overjoyed. He immediately summoned a fortune teller to examine the child. After careful observation, the fortune teller exclaimed that he had never seen such a child. This child's appearance was beautiful, his blessings were vast, and the whole world would look up to him, just as a son relies on his mother. His father was very happy and ordered that a name be given to the child. In India, names were given in two ways: either based on the stars or based on unusual occurrences. The fortune teller then asked, 'Since the pregnancy, have there been any unusual occurrences?' His father replied, 'This child's mother has always disliked evil and had little compassion or obedience, not cultivating compassion and wisdom; since she became pregnant, her nature has changed, she pities those in suffering, just like a mother loves her child, she likes to give alms, and she has no greed or stinginess.'

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。』相師聞之，歡喜而言：『是此兒志，故使然也。當爲立字號摩訶阇迦樊，晉言大施。』

「其兒漸大，父甚愛念，別為作宮，立三時殿，冬溫夏涼，春秋居中，安諸妓侍，以娛樂之。其兒聰明，好樂學問，誦持俗典，十八部書，文既通利，並善其義，學諸技術，靡所不通。其後大施白其父言：『久在深宮，思欲出遊。』父聞此語，即敕臣吏：『我子大施，欲出遊行，掃灑街陌，除諸不凈，豎諸幢幡，散華燒香，莊嚴道路，極令潔凈。』施設辦已，大施於是乘大白象，七寶挍飾，捶鐘鳴鼓，作倡伎樂，千乘萬騎，導從前後，行大御道，往詣城門。於時國中人民之類，于樓閣上，挾道兩邊，競共觀看，無有厭足，皆各言曰：『甚奇甚妙！睹其威相，猶如梵天。』轉復前行，見諸乞兒，著弊壞衣，執持破器，卑言求哀：『丐我少許。』大施見之，而問之曰：『汝等何以辛苦乃爾？』或有答言：『我無父母兄弟妻子，貧窮孤焭，無所恃怙。』或有答言：『我有長病，不能作役，自活無路。』或有答言：『我之不幸，數遭破亡，債負盈集，身口所切，無方自濟，是以行乞，以托余命。』大施聞已，酸嘆而去。次復前行，見諸屠兒，㓟剝畜生，削割枰賣。大施見問：『咄作何等？』各各言曰：『祖父已來，屠殺為業，若舍此事，無以自濟。』大施嘆息，舍之而去。次見耕者，以犁墾地，蟲從土出，蝦蟆拾吞，復有蛇來，吞食蝦蟆，孔雀飛來，啄食其蛇

相士聽了這話，高興地說：『這孩子有這樣的志向，所以才會這樣。應當給他起個字號叫摩訶阇迦樊，晉語的意思是「大施」。』 這孩子漸漸長大，父親非常疼愛他，特地為他建造宮殿，設立了三時殿，冬天溫暖，夏天涼爽，春秋住在中間，安置許多歌妓侍候，用來娛樂他。這孩子聰明，喜歡學習，誦讀世俗典籍，十八部書，文章既通順流暢，又精通其中的含義，學習各種技藝，沒有不精通的。後來大施對他的父親說：『我久居深宮，想出去遊玩。』父親聽到這話，就命令臣吏：『我的兒子大施想出去，清掃街道，清除各種污穢，豎立各種旗旛，散花燒香，裝飾道路，務必使之非常乾淨。』佈置完畢后，大施於是乘坐裝飾著七寶的大白象，敲鐘擊鼓，奏樂歌舞，成千上萬的車輛和騎兵，在前後引導護衛，走在寬闊的御道上，前往城門。當時城中的百姓，在樓閣上，在道路兩旁，爭相觀看，沒有厭倦，都說：『真是奇特美妙！看他的威儀相貌，就像梵天一樣。』又向前走，看見許多乞丐，穿著破爛的衣服，拿著破舊的器皿，低聲哀求：『施捨給我一點吧。』大施看見他們，就問：『你們為什麼如此辛苦？』有的回答說：『我沒有父母兄弟妻子，貧窮孤獨，無所依靠。』有的回答說：『我身患重病，不能勞作，沒有辦法自己生活。』有的回答說：『我不幸，多次遭遇破產，債務纏身，生活困迫，沒有辦法自救，所以乞討，以維持生命。』大施聽了，悲傷地嘆息著離開了。再次向前走，看見許多屠夫，宰殺剝割牲畜，切割售賣。大施看見了就問：『你們在做什麼？』他們都說：『祖父以來，就以屠殺為業，如果放棄這件事，就無法生活。』大施嘆息，離開了那裡。又看見耕種的人，用犁耕地，蟲子從土裡出來，蛤蟆吞食蟲子，又有蛇來，吞食蛤蟆，孔雀飛來，啄食蛇。

The fortune teller, upon hearing this, rejoiced and said, 'This child has such aspirations, hence this is the reason. He should be given the name Mahādhānapati, which in Jin language means 「Great Giver.」' As the child grew older, his father loved him dearly and built a palace for him, establishing three seasonal halls: warm in winter, cool in summer, and moderate in spring and autumn. He placed many courtesans to serve and entertain him. The child was intelligent and loved learning, reciting secular texts, eighteen books. He was fluent in the writing and understood the meanings, learning various skills, in which he was proficient in all. Later, Mahādhānapati said to his father, 'Having been in the deep palace for a long time, I wish to go out and travel.' Upon hearing this, the father ordered his officials, 'My son, Mahādhānapati, wishes to go out, sweep the streets, remove all impurities, erect banners, scatter flowers, burn incense, decorate the roads, and make them extremely clean.' Once preparations were complete, Mahādhānapati rode a great white elephant adorned with seven treasures, with bells and drums sounding, music and songs playing, and thousands of carriages and riders leading and following, proceeding along the grand imperial road towards the city gate. At that time, the people of the city, on the towers and along both sides of the road, competed to watch, never tiring, all saying, 'How marvelous and wonderful! His majestic appearance is like that of Brahma.' Proceeding further, he saw many beggars, wearing tattered clothes, holding broken utensils, pleading in low voices, 'Give me a little something.' Mahādhānapati, seeing them, asked, 'Why are you so miserable?' Some replied, 'I have no parents, siblings, or spouse, I am poor and alone, with no one to rely on.' Some replied, 'I have a chronic illness, unable to work, with no way to support myself.' Some replied, 'I am unfortunate, having suffered many bankruptcies, burdened with debt, my life is in dire straits, with no way to save myself, so I beg to sustain my life.' Mahādhānapati, upon hearing this, sighed sadly and left. Proceeding further, he saw many butchers, slaughtering and butchering livestock, cutting and selling them. Mahādhānapati, seeing this, asked, 'What are you doing?' They all said, 'Since our grandfathers, we have been butchers, if we give up this work, we have no way to live.' Mahādhānapati sighed and left that place. He then saw farmers plowing the land, worms coming out of the soil, toads swallowing the worms, then a snake came and swallowed the toad, and a peacock flew down and pecked at the snake.

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。大施問之：『此作何等？』答言：『墾地于中下種，后當得谷以自供養，並復當得以輸王家。』大施聞已，深嘆而去。次復前行，見諸獵者，張網設罝，捕諸禽獸；見諸禽獸，墮罝網中，自挽自頓，不能得脫，悲鳴相喚，各懷怖懼。大施見之，『何以作此？』各共答言：『我等唯仰獵殺為業，若不為此，存活無路。』聞其語已，酸傷而去。次復前行，見捕魚師，張設羅網，所得甚多，積著陸地，趣能動搖。復問其故：『咄何以爾？』各前答言：『祖父已來，無餘生業，唯仰捕魚，賣供衣食。』大施見已，甚懷愍悼，而自思惟：『是諸眾生，皆由貧窮乏衣食故，為此惡業，殺害眾生，歡喜極意；壽終之後，當歸三塗，從冥入冥，何其怪哉？』作是念已，回駕還宮，思憶是事，愁憂不樂。往見其父，求索一愿。父語大施：『隨汝所求，終不相違。』即自說言：『先日出游，睹彼人民，求衣求食，勞形役思，殺害欺誑，具諸惡業，意甚矜憐，思欲賑給。唯愿垂恩，施我大藏，聽自恣施濟眾所乏。』父告之曰：『我聚財寶，盡為汝故，汝意欲爾，奈何相違？』

「兒得父教，即敕宣下一切人民：『摩訶阇迦樊欲設大檀，有所須者，皆悉來取。』唱令已訖，沙門婆羅門、貧窮負債、孤苦疾病，諸城道路前後而去。諸人民輩，有從百里二三五百千里來者，復從三千五千萬里來者，皆強弱相扶，四方雲集，一切給與，滿其所愿。須衣與衣，須食給食，金銀七寶，車馬輦輿，園田六畜，稱意而與

大施問他們：『你們在做什麼？』他們回答說：『我們在地裡耕作，然後播種，將來可以收穫糧食來供養自己，並且還可以上交給王室。』大施聽了，深深地嘆息著離開了。他繼續往前走，看見一些獵人張網設陷阱，捕捉各種鳥獸；看見那些鳥獸，掉進陷阱和網中，自己掙扎，不能脫身，悲鳴呼喚，各自懷著恐懼。大施看見了，問：『你們為什麼要這樣做？』他們一起回答說：『我們只能靠打獵為生，如果不這樣做，就沒有活路。』聽了他們的話，大施感到悲傷，離開了。他繼續往前走，看見一些漁夫張網捕魚，捕獲了很多魚，堆在岸上，還在不停地動。他又問他們：『你們為什麼這樣做？』他們回答說：『我們祖祖輩輩都是這樣，沒有其他的生計，只能靠捕魚來賣，維持衣食。』大施看見了，非常憐憫，心裡想：『這些眾生，都是因為貧窮，缺少衣食，才做這些惡業，殺害眾生，還以此為樂；他們死後，必定會墮入三惡道，從黑暗走向黑暗，真是太可悲了！』這樣想著，他便回宮了，心裡想著這些事，憂愁不樂。他去見他的父親，請求一個願望。他的父親對大施說：『你想要什麼，我都不會違揹你的意願。』大施就說：『我前些天出去遊玩，看到那些人民，爲了衣食，勞累奔波，殺害欺騙，做了各種惡業，我非常憐憫他們，想要賑濟他們。希望您能恩準，把大倉庫給我，讓我隨意施捨，救濟那些貧困的人。』他的父親告訴他說：『我積攢這些財寶，都是爲了你，既然你想要這樣做，我怎麼會反對呢？』 兒子得到父親的允許，就下令告訴所有人民：『摩訶阇迦樊要舉行大布施，凡是有需要的，都可以來領取。』命令發佈后，沙門、婆羅門、貧窮負債的人、孤苦疾病的人，從各個城市道路前後而來。那些人民，有的從百里、二三百里、五百里、千里之外趕來，有的從三千、五千萬里之外趕來，他們互相攙扶，從四面八方聚集而來，大施都一一給予，滿足他們的願望。需要衣服的給衣服，需要食物的給食物，金銀七寶、車馬轎子、園田牲畜，都按照他們的心意給予。

The Great Giver asked them, 'What are you doing?' They replied, 'We are cultivating the land and sowing seeds, so that later we can harvest grain to support ourselves and also to give to the royal family.' The Great Giver, upon hearing this, sighed deeply and left. He continued on his way and saw some hunters setting up nets and traps to catch various birds and beasts. He saw the birds and beasts falling into the traps and nets, struggling to free themselves, unable to escape, crying out in distress, each filled with fear. The Great Giver saw this and asked, 'Why are you doing this?' They all replied, 'We rely solely on hunting for our livelihood. If we don't do this, we have no way to survive.' Hearing their words, the Great Giver felt sorrow and left. He continued on his way and saw some fishermen casting nets to catch fish. They had caught a great many fish, which were piled up on the shore, still moving. He asked them, 'Why are you doing this?' They replied, 'Our ancestors have always done this. We have no other way to make a living. We rely on fishing to sell and provide for our food and clothing.' The Great Giver, upon seeing this, felt great pity and thought to himself, 'These beings, because of their poverty and lack of food and clothing, commit these evil deeds, killing other beings and taking pleasure in it. After they die, they will surely fall into the three evil realms, going from darkness to darkness. How pitiful!' Thinking this, he returned to the palace, pondering these matters, feeling worried and unhappy. He went to see his father and asked for a wish. His father said to the Great Giver, 'Whatever you ask for, I will not refuse.' The Great Giver then said, 'I went out for a walk the other day and saw the people, struggling for food and clothing, toiling and scheming, killing and deceiving, committing all sorts of evil deeds. I feel great pity for them and want to help them. I hope you will grant me the great treasury, so that I can freely give to those in need.' His father told him, 'I have accumulated all these treasures for you. Since you want to do this, how can I refuse?' Having received his father's permission, the son issued a decree to all the people: 'Mahājanaka is going to hold a great almsgiving. Whoever has any needs, come and receive.' After the decree was issued, monks, Brahmins, the poor, the indebted, the orphaned, and the sick came from all the cities and roads. Some people came from hundreds, two or three hundred, five hundred, or thousands of miles away, and some came from three thousand or fifty million miles away. They supported each other, gathering from all directions. The Great Giver gave to them all, fulfilling their wishes. Those who needed clothes were given clothes, those who needed food were given food, gold, silver, the seven treasures, carriages, palanquins, gardens, and livestock were all given according to their desires.

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。如是佈施，經數時中，諸藏之物，三分已二、時典藏吏，往白其父：『摩訶阇迦樊，自佈施來，藏物三分，已施其二。諸王信使，當有往返，愿熟思惟，后勿見責。』父聞吏語，自思惟言：『吾愛此子，不能距逆，寧復空藏，何能中斷如是佈施？』復經數時，用殘藏物，三分復二。吏復更白：『前所殘物，三分之中已更用二。諸王信使，事須報知，今藏垂空，愿更重思。』時婆羅門而語吏言：『吾愛此子，愛心隆厚未曾違失、面折其意。汝可方便，假設因緣，來求物時乍稱不在，且令余殘延引日月。』吏得語已，即閉藏戶，小復他行。乞兒來集，至大施所，大施將來詣吏求物，其吏不在，比行推覓，經歷時節，困乃得之，雖復得物，不稱時要。大施自念：『今此小吏自力何敢不承受我？將是父意故使爾耳。又人子之法，不宜空竭父母之藏令其盡也。今此藏中，所殘無幾。』作是念已，『我當云何多得財寶，用滿我意，濟給群生？』即問諸人：『今此世間，作何事業，可得多財用之難盡？』或有人言：『多種五穀，修治園圃，可得多財。』或有人言：『多養六畜，隨時蕃息，可得多財。』或有人言：『不避劇難，遠出行估，最得多財。』或有人言：『唯有入海，採取珍寶，最得多財。』大施聞此，而自言曰：『耕種養畜，遠出行估，既非我宜，得利無幾。唯有入海，此計可從。我當力勵，求辦此事。』作是念已，往白父母：『今欲入海，求多珍寶，還用施給，濟民所乏，唯愿見聽，得遂所志

現代漢語譯本：如果這樣佈施，經過一段時間，倉庫里的東西，已經用掉了三分之二。這時，典藏的官吏去告訴他的父親：『摩訶阇迦樊自從佈施以來，倉庫里的東西，三分之二已經施捨出去了。各國的使者，會有往來，希望您仔細考慮，以後不要責怪。』父親聽了官吏的話，自己思量說：『我愛這個兒子，不能違逆他，寧可讓倉庫空了，怎麼能中斷他這樣的佈施呢？』又經過一段時間，用剩下的倉庫里的東西，又用掉了三分之二。官吏又去稟告說：『先前剩下的東西，三分之中又用掉了二分。各國的使者，有事需要通報，現在倉庫快要空了，希望您再三考慮。』這時，婆羅門對官吏說：『我愛這個兒子，愛心深厚，從來沒有違背過他，當面駁斥他的意思。你可以想個辦法，假設個理由，當他來要東西的時候，就說不在，暫且讓他剩下的東西，可以拖延些時日。』官吏聽了這話，就關上倉庫的門，稍微離開一會兒。乞丐們聚集起來，來到大施主的地方，大施主將來找官吏要東西，官吏不在，到處尋找，經過一段時間，才找到他，即使得到了東西，也不符合當時的需要。大施主自己想：『現在這個小官吏，自己怎麼敢不聽我的？這一定是父親的意思，才讓他這樣做的。而且做兒子的道理，不應該讓父母的倉庫空虛，以至於耗盡。現在這個倉庫里，剩下的東西已經不多了。』這樣想著，『我應當怎樣才能得到更多的財寶，用來滿足我的心願，救濟眾生呢？』就問眾人：『現在這個世間，做什麼事業，可以得到很多用不完的財富呢？』有的人說：『多種植五穀，修整園圃，可以得到很多財富。』有的人說：『多養六畜，隨時繁殖，可以得到很多財富。』有的人說：『不避艱險，遠行做買賣，可以得到最多的財富。』有的人說：『只有入海，採取珍寶，可以得到最多的財富。』大施主聽了這些話，自己說：『耕種養殖，遠行做買賣，既不適合我，得到的利益也不多。只有入海，這個計劃可以採納。我應當努力，想辦法辦成這件事。』這樣想著，就去告訴父母：『現在想入海，求取更多的珍寶，回來用來施捨，救濟百姓的缺乏，希望你們能夠允許，讓我實現我的願望。』 現代漢語譯本：如果這樣佈施，經過一段時間，倉庫里的東西，已經用掉了三分之二。這時，典藏的官吏去告訴他的父親：『摩訶阇迦樊自從佈施以來，倉庫里的東西，三分之二已經施捨出去了。各國的使者，會有往來，希望您仔細考慮，以後不要責怪。』父親聽了官吏的話，自己思量說：『我愛這個兒子，不能違逆他，寧可讓倉庫空了，怎麼能中斷他這樣的佈施呢？』又經過一段時間，用剩下的倉庫里的東西，又用掉了三分之二。官吏又去稟告說：『先前剩下的東西，三分之中又用掉了二分。各國的使者，有事需要通報，現在倉庫快要空了，希望您再三考慮。』這時，婆羅門對官吏說：『我愛這個兒子，愛心深厚，從來沒有違背過他，當面駁斥他的意思。你可以想個辦法，假設個理由，當他來要東西的時候，就說不在，暫且讓他剩下的東西，可以拖延些時日。』官吏聽了這話，就關上倉庫的門，稍微離開一會兒。乞丐們聚集起來，來到大施主的地方，大施主將來找官吏要東西，官吏不在，到處尋找，經過一段時間，才找到他，即使得到了東西，也不符合當時的需要。大施主自己想：『現在這個小官吏，自己怎麼敢不聽我的？這一定是父親的意思，才讓他這樣做的。而且做兒子的道理，不應該讓父母的倉庫空虛，以至於耗盡。現在這個倉庫里，剩下的東西已經不多了。』這樣想著，『我應當怎樣才能得到更多的財寶，用來滿足我的心願，救濟眾生呢？』就問眾人：『現在這個世間，做什麼事業，可以得到很多用不完的財富呢？』有的人說：『多種植五穀，修整園圃，可以得到很多財富。』有的人說：『多養六畜，隨時繁殖，可以得到很多財富。』有的人說：『不避艱險，遠行做買賣，可以得到最多的財富。』有的人說：『只有入海，採取珍寶，可以得到最多的財富。』大施主聽了這些話，自己說：『耕種養殖，遠行做買賣，既不適合我，得到的利益也不多。只有入海，這個計劃可以採納。我應當努力，想辦法辦成這件事。』這樣想著，就去告訴父母：『現在想入海，求取更多的珍寶，回來用來施捨，救濟百姓的缺乏，希望你們能夠允許，讓我實現我的願望。』

English version: If he gave in this way, after some time, two-thirds of the things in the treasury had been given away. At this time, the officer in charge of the treasury went to tell his father: 'Since Mahājanaka has been giving alms, two-thirds of the things in the treasury have been given away. There will be envoys from various kingdoms coming and going, I hope you will consider carefully, and do not blame us later.' The father heard the officer's words and thought to himself: 'I love this son, I cannot go against him, I would rather let the treasury be empty, how can I stop such giving?' After some time, two-thirds of the remaining things in the treasury were used up again. The officer went to report again: 'Of the remaining things, two-thirds have been used up again. Envoys from various kingdoms have matters to report, now the treasury is about to be empty, I hope you will reconsider.' At this time, the Brahmin said to the officer: 'I love this son, my love for him is deep, I have never disobeyed him, nor have I ever refuted his intentions to his face. You can think of a way, make up an excuse, when he comes to ask for things, say that you are not there, and let the remaining things be delayed for some time.' The officer heard these words, closed the door of the treasury, and left for a while. The beggars gathered, came to the place of the great giver, the great giver came to ask the officer for things, the officer was not there, he searched everywhere, after some time, he finally found him, even if he got the things, they did not meet the needs of the time. The great giver thought to himself: 'Now this little officer, how dare he not obey me on his own? This must be my father's intention, that's why he is doing this. Moreover, as a son, it is not right to empty the parents' treasury, so that it is exhausted. Now there is not much left in this treasury.' Thinking this, 'How should I get more wealth, to fulfill my wishes, and to help all living beings?' He asked the people: 'In this world, what kind of business can one do to get a lot of inexhaustible wealth?' Some people said: 'Planting more grains, cultivating gardens, can get a lot of wealth.' Some people said: 'Raising more livestock, breeding them from time to time, can get a lot of wealth.' Some people said: 'Not avoiding difficulties, going far away to do business, can get the most wealth.' Some people said: 'Only by going to the sea, collecting treasures, can one get the most wealth.' The great giver heard these words, and said to himself: 'Farming and raising livestock, going far away to do business, are not suitable for me, and the benefits are not much. Only going to the sea, this plan can be adopted. I should work hard, and find a way to accomplish this.' Thinking this, he went to tell his parents: 'Now I want to go to the sea, to seek more treasures, and use them to give alms, to help the people in need, I hope you will allow me, so that I can fulfill my wish.'

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。』

「父母聞語，驚而問言：『世人入海，窮貧無計，分棄身命，無所顧戀。汝有何事，復欲習此？若欲佈施，我家所有，一切眾物，及藏中殘，盡令汝用，莫入大海。又復海中，眾難甚多，水浪回波，摩竭大魚，惡龍羅剎，水色之山，如是眾險，難可經過。汝有何急，投身此難？我等命存，終不相聽。宜息汝意，勿多紛紜。』大施聞此，愿不從心，甚懷悒戚，而自心念：『我今所愿，欲辦大事，設復貪身，事何由成？』以身布地，伏父母前，而自言曰：『若必顧留，違我志願，伏身此地，終不復起。』父母聞此，心懷灼然，與諸內官，前諫喻曰：『海道遼遠，險難事多，往者甚眾，來還者鮮。我念求子，禱祀諸天，精誠懇惻，靡所不遍，經十二年，困乃從愿。適汝長大，欲得舍我？念棄此志，還起飲食。』從一日二日至於六日，如是種種，諫喻求曉；其言如初，執志不回。父母心懼，自共議言：『此兒前後，欲有所作，要令成辦，未曾中退，就令入海，猶望還期，今必拒遮，到其七日，交見其禍，為之奈何？宜當聽去，轉憂在後。』言議已決，俱來兒邊，各捉一手，而語兒言：『聽隨汝意，起還就食。』

「大施聞此，即起就飯。飯食已訖，即起出外，廣行宣令，告語眾人：『我今躬欲入海采寶，誰欲往者？可共俱進。我為薩薄，自辦行具。』於時國中，有五百人，聞是令已，僉然應命。即辦所須，克定發日

『父母聽了這話，驚恐地問道：『世人入海，是因為貧窮無計可施，才不顧惜性命，沒有什麼可留戀的。你有什麼事，又要去學這個？如果你想佈施，我家所有的一切東西，以及倉庫里剩下的，都讓你用，不要入海。而且海中，有很多危險，水浪迴旋，有摩竭大魚，惡龍羅剎，水色的山，像這樣的眾多危險，難以通過。你有什麼急事，要投身於這種危險之中？我們活著，終究不會答應你。你應該停止你的想法，不要再多說了。』大施聽了這些話，願望不能實現，非常憂愁，心裡想：『我現在所希望的，是想辦大事，如果貪戀身體，事情怎麼能成功？』於是他把身體伏在地上，跪在父母面前，自己說道：『如果一定要留住我，違揹我的志願，我就伏在這裡，終究不會起來。』父母聽了這話，心裡像火燒一樣，和宮裡的官員們，一起上前勸說：『海路遙遠，危險的事情很多，去的人很多，回來的卻很少。我們想要求子，向諸天神祈禱，誠心懇切，沒有不遍及的，經過十二年，才困苦地實現了願望。你剛長大，就要捨棄我們嗎？希望你放棄這個想法，起來吃飯。』從一天兩天到六天，像這樣種種，勸說開導；他的話像開始一樣，堅持自己的志向不改變。父母心裡害怕，自己商量說：『這個孩子前後，想要做什麼事，一定要辦成，從來沒有中途退縮，就讓他入海，還希望他能回來，現在如果一定要阻止他，到第七天，就會看到他的災禍，怎麼辦呢？應該聽任他去，把憂慮放在後面。』商議決定后，都來到孩子身邊，各自抓住他的一隻手，對孩子說：『聽從你的意思，起來吃飯吧。』 大施聽了這話，就起來吃飯。吃完飯後，就起身出門，廣泛地發佈命令，告訴眾人：『我現在親自要入海采寶，誰想去的？可以一起去。我作為薩薄，自己準備行裝。』當時國中，有五百人，聽到這個命令后，都答應了。於是準備了所需的東西，確定了出發的日期。

'Upon hearing this, his parents were alarmed and asked, 『People go to sea because they are impoverished and have no other choice, so they disregard their lives and have nothing to hold onto. What is your reason for wanting to learn this? If you wish to give alms, all that we own, including the remaining items in our storerooms, we will let you use them. Do not go to sea. Moreover, there are many dangers in the sea, with swirling waves, Makara fish, evil dragons, Rakshasas, and mountains of water. Such dangers are difficult to overcome. What is your urgency to throw yourself into such peril? As long as we live, we will not agree. You should abandon this idea and not argue further.』 Upon hearing this, Great Giver』s wish was not fulfilled, and he was deeply saddened. He thought to himself, 『What I desire now is to accomplish great things. If I cling to my body, how can anything be achieved?』 He prostrated himself on the ground before his parents and said, 『If you insist on keeping me and go against my will, I will remain prostrate here and never rise.』 Upon hearing this, his parents felt as if they were burning inside. Together with the palace officials, they came forward to advise him, 『The sea route is vast and full of dangers. Many have gone, but few have returned. We prayed to the heavens for a son, with sincere and earnest devotion, leaving no stone unturned. After twelve years of hardship, our wish was finally granted. Now that you have grown up, do you wish to abandon us? Please give up this idea and get up to eat.』 From one day to two days, and up to six days, they tried to persuade him in various ways, but his words remained the same, and he did not change his mind. His parents were afraid and discussed among themselves, 『This child, whenever he wants to do something, he always sees it through to the end and never gives up halfway. If we let him go to sea, we might still hope for his return. But if we insist on stopping him, on the seventh day, we will see his misfortune. What should we do? We should let him go and worry about it later.』 After deciding, they went to their son, each taking one of his hands, and said, 『We will follow your wish. Get up and eat.』 Upon hearing this, Great Giver got up and ate. After finishing his meal, he got up and went outside, widely proclaiming to the people, 『I am now going to sea to gather treasures. Who wishes to go? We can go together. I, as the Sarthavaha, will prepare the necessary equipment.』 At that time, there were five hundred people in the kingdom who, upon hearing this order, all agreed. They then prepared what was needed and set a date for departure.

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。日到裝駕，辭別趣道，王與群臣並其父母、諸王太子臣民之類，數千萬人，送到路次，各贈妙寶，供道所須，啼哭斷絕，於是別去。轉行數日，止宿曠野，值遇群賊，來欲伺盜；菩薩憐愍，即以所赍，盡用丐與。轉前到城，城名放缽，城中有婆羅門，名迦毗梨。於時大施，往到其所，欲從貸索三千兩金。時婆羅門，有一妙女，身紫金色，頭髮紺青，端正絕世，更無儔類，八萬四千諸小國王，皆為太子，求悉不許。是時大施，到其門中，問迦毗梨：『欲共相見。』其女在內，聞外語聲，歡喜驚起，語父母言：『在外之者，斯是我婿。』時迦毗梨，即出相見，睹其色狀，知必非凡，聞其須金，一切許給。又復左手，捉金澡罐，右手捉女，語大施言：『今我此女，容貌殊異，諸王遣使，各為子求；今睹薩薄，端正相似，請以此女，用相奉侍。』大施答言：『我今方當涉難入海，焉知能得安全還不？預受君女，此非所以。』迦毗梨言：『若令吉還，當爲我受。』是時大施，即許可之。

「時迦毗梨歡喜，便與三千兩金及余所須。於是共別，轉前到海，敕語賈人牢治其船，令有七重，候風以至，推著海中，以七張大索，繫於岸邊，便搖鈴唱令，告眾賈人：『汝等皆聽海中之難，黑風羅剎，水浪洄澓，惡龍毒氣，水色之山，摩竭大魚，眾難甚多。百伴入海，時一安還。誰欲退者，可於此住；索斷之後，欲悔無及。若能堅心，不顧身命，分舍父母兄弟妻子，際遇安隱，得七寶還者，子孫七世，食用不盡

現代漢語譯本：到了出發的日子，（大施太子）辭別了眾人，踏上旅途。國王和群臣，以及他的父母、各位王子、太子、臣民等數千萬人，都送到路邊，各自贈送珍寶，供給路上所需，哭聲不絕，於是（大施太子）告別離去。走了幾天，（他們）在曠野住宿，遇到一群強盜，前來伺機搶劫；菩薩（大施太子）憐憫他們，就把自己攜帶的財物，全部施捨給了他們。繼續前行到達一座城，城名叫放缽。城中有一個婆羅門，名叫迦毗梨。當時（大施太子）正在佈施，就前往他那裡，想向他借三千兩黃金。當時，婆羅門有一個美麗的女兒，身呈紫金色，頭髮紺青色，端莊美麗，世上沒有能與她相比的，八萬四千個小國的國王，都派太子來求婚，都沒有被允許。這時，大施太子來到他家門前，問迦毗梨：『想和你見一面。』他的女兒在屋內，聽到外面的說話聲，歡喜地起身，對父母說：『在外面的人，是我的丈夫。』當時，迦毗梨就出來相見，看到他的容貌，知道他必定不是凡人，聽到他需要黃金，全部答應給他。又用左手拿著金澡罐，右手拉著女兒，對大施太子說：『我這個女兒，容貌非常出衆，各位國王都派使者，為他們的兒子求婚；現在看到薩薄（大施太子），端莊俊美，請把這個女兒，用來侍奉您。』大施太子回答說：『我現在正要冒險入海，哪裡知道能夠安全返回？預先接受您的女兒，這不是道理。』迦毗梨說：『如果能平安返回，就接受我的女兒。』當時，大施太子就答應了他。 當時迦毗梨很高興，就給了他三千兩黃金和其它所需之物。於是他們告別，繼續前行到達海邊，（大施太子）命令商人牢固地修理船隻，使船有七層，等待風來，把船推入海中，用七根大繩索，繫在岸邊，然後搖鈴發出號令，告訴眾商人：『你們都聽著，海中有許多危險，黑風羅剎，水浪漩渦，惡龍毒氣，水色的山，摩竭大魚，各種災難非常多。一百個人入海，有時只有一個人能平安返回。誰想退出的，可以在這裡留下；繩索斷開之後，想後悔也來不及了。如果能堅定決心，不顧惜自己的生命，捨棄父母兄弟妻子，如果遇到平安，得到七寶返回，那麼子孫七代，都享用不盡。』

English version: On the day of departure, (Prince Mahadana) bid farewell to everyone and embarked on his journey. The king and his ministers, along with his parents, princes, crown princes, subjects, and tens of millions of others, saw him off to the roadside, each offering precious treasures to supply his needs on the way. The sound of weeping was incessant, and then (Prince Mahadana) bid farewell and departed. After traveling for several days, they lodged in the wilderness, where they encountered a group of bandits who came to rob them. The Bodhisattva (Prince Mahadana), out of compassion, gave all the possessions he carried to them. Continuing forward, they arrived at a city called 'Release Bowl'. In the city, there was a Brahmin named Kapila. At that time, (Prince Mahadana) was giving alms, so he went to him, intending to borrow three thousand taels of gold. At that time, the Brahmin had a beautiful daughter, with a body of purple-gold color and hair of dark blue, who was so elegant and beautiful that no one in the world could compare to her. The kings of eighty-four thousand small kingdoms had all sent their crown princes to seek her hand in marriage, but none had been permitted. At this time, Prince Mahadana arrived at his door and asked Kapila, 'I wish to meet with you.' His daughter, inside the house, heard the voice from outside and joyfully rose, saying to her parents, 'The one outside is my husband.' At that time, Kapila came out to meet him, and seeing his appearance, knew that he was no ordinary person. Hearing that he needed gold, he agreed to give it all to him. He then took a golden water pitcher in his left hand and held his daughter's hand in his right, saying to Prince Mahadana, 'My daughter's appearance is exceptionally outstanding. Kings have sent messengers to seek her for their sons. Now, seeing that Sarthavaha (Prince Mahadana) is so handsome and dignified, I offer this daughter to serve you.' Prince Mahadana replied, 'I am about to venture into the sea, and I do not know if I will return safely. To accept your daughter beforehand is not proper.' Kapila said, 'If you return safely, then accept my daughter.' At that time, Prince Mahadana agreed. Kapila was very happy and gave him three thousand taels of gold and other necessities. Then they bid farewell, and he continued forward to the sea. (Prince Mahadana) ordered the merchants to repair the ship firmly, making it seven layers thick. They waited for the wind to come, pushed the ship into the sea, and tied it to the shore with seven large ropes. Then, he rang a bell and issued a command, telling the merchants, 'Listen, all of you, there are many dangers in the sea: black wind Rakshasas, swirling waves, poisonous dragons, mountains of water, Makara fish, and many other calamities. Out of a hundred people who enter the sea, sometimes only one returns safely. Whoever wants to retreat can stay here; once the ropes are cut, it will be too late to regret. If you can be resolute, disregarding your own lives, abandoning your parents, siblings, and spouses, and if you encounter safety and return with the seven treasures, then your descendants for seven generations will have inexhaustible wealth.'

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。』作是令已，便斷一索，日日如是；七日復唱令已斷第七索，望風舉帆，船疾如箭，普與眾賈，到于寶所。大施多聞明識諸寶，輕重貴賤色貌好醜，示諸賈客，如是色寶，致之不重，價貴可取。如是輩寶，致重價賤，各共莫取。又復約敕，取寶多少，當令得中，多則船重，重則沉沒，少雖船輕，不補勞苦。誡語已訖，各勤採拾，積著船上，寶足裝嚴，便欲來還。於時大施，不欲上船，諸人悉集，問其意故，大施答言：『我欲前進至龍王宮求如意珠，盡我身命，不得不還。』眾賈聞此，愁慘無憀，各共白言：『我曹之等，憑賴薩薄，捐舍所重，冒險至此，冀望相因，全濟還家。今者云何，欲見棄捨？』大施答言：『我當爲汝自誓求愿，令汝曹等安隱還國。』諸賈人聞，心怖乃安。大施導師，手執香爐，向於四方，而自立誓：『我不憚勞，涉海求珍，用濟群生饑乏之困，合集此德，用求佛道。若我至誠，所愿當就，令此眾賈及船珍寶，不逢惡難，安全還國。』作誓已訖，眾賈前抱導師手足，涕泣愴悢，辭別還國。斷索舉帆，還閻浮提，皆蒙安隱，得出大海。

「爾時大施，與眾別後，前入於水，水可齊膝，行經七日；轉復前行，其水漸深，可齊于岐，復經七日；如是前進七日齊腰，七日齊項，七日恒浮，到一山邊，兩手捉木，刺山而上，經乎七日，乃徹山頂。于彼山上，平行七日，復還下山，七日徹下，到於水邊。水中皆有金色蓮花，有諸毒蛇，其毒極盛，悉以其身，纏蓮花根

現代漢語譯本：於是，他下令開始行動，便砍斷一根繩索，每天都這樣做；七天後再次下令砍斷第七根繩索，然後望風揚帆，船像箭一樣飛速前進，普遍地帶著所有商人，到達了寶藏之地。大施向眾人展示了各種珍寶，包括它們的輕重、貴賤、顏色、外形好壞，並告訴商人們，像這種顏色的寶物，雖然不重，但價格昂貴，可以選取。而像那種寶物，雖然很重，但價格低廉，大家就不要選取。他又告誡大家，選取寶物的多少，應當適中，多了船會超重，超重就會沉沒，少了雖然船輕，卻彌補不了勞苦。告誡完畢后，大家勤奮地採集寶物，堆放在船上，寶物裝滿后，就準備返回。這時，大施不想上船，大家聚集起來，詢問他原因，大施回答說：『我想要繼續前進到龍王宮去求取如意寶珠，即使付出我的生命，也絕不返回。』商人們聽到這話，愁容滿面，悲傷不已，紛紛說道：『我們這些人，依靠著薩薄，拋棄了重要的東西，冒險來到這裡，希望能夠互相幫助，安全返回家園。現在你為什麼要拋棄我們呢？』大施回答說：『我將為你們發誓祈願，讓你們平安返回故國。』商人們聽了，心中的恐懼才得以平息。大施導師，手持香爐，面向四方，自己發誓說：『我不怕勞累，涉海求取珍寶，用來救濟眾生飢餓貧乏的困境，積累這些功德，用來求取佛道。如果我至誠，所愿必定實現，讓這些商人和船上的珍寶，不遭遇災難，安全返回故國。』發誓完畢后，商人們上前抱住導師的手腳，哭泣悲傷，告別返回故國。砍斷繩索，揚帆起航，返回閻浮提，都蒙受平安，離開了大海。 現代漢語譯本：當時，大施與眾人分別后，向前走入水中，水深及膝，走了七天；再向前走，水逐漸加深，深及腰部，又走了七天；就這樣繼續前進，七天後水深及腰，七天後水深及頸，七天後一直漂浮，到達一座山邊，雙手抓住樹木，攀爬上山，經過七天，才到達山頂。在山頂上，平行走了七天，又下山，七天後到達山腳，來到水邊。水中到處都是金色的蓮花，還有各種毒蛇，毒性極強，它們都用身體纏繞著蓮花的根部。

English version: Then, he gave the order to begin, and cut one rope, doing this every day; after seven days, he again ordered to cut the seventh rope, and then, catching the wind, raised the sails, the ship sped like an arrow, universally carrying all the merchants, arriving at the place of treasures. Da Shi showed the various treasures to the crowd, including their weight, value, color, and appearance, and told the merchants that treasures of this color, although not heavy, were expensive and could be taken. While treasures of that kind, although heavy, were cheap, and should not be taken. He also cautioned everyone that the amount of treasures taken should be moderate, too much would make the ship overweight, and overweight would cause it to sink, too little, although the ship would be light, would not compensate for the labor. After the warning, everyone diligently collected treasures, piling them on the ship, and when the treasures were full, they prepared to return. At this time, Da Shi did not want to board the ship, and everyone gathered to ask him the reason, Da Shi replied: 'I want to continue forward to the Dragon King's palace to seek the wish-fulfilling pearl, even if it costs my life, I will not return.' The merchants, upon hearing this, were filled with sorrow and grief, and said: 'We, relying on Sa Bo, abandoned important things, and risked coming here, hoping to help each other, and safely return home. Why do you want to abandon us now?' Da Shi replied: 'I will make a vow for you, so that you can safely return to your homeland.' The merchants, upon hearing this, were relieved of their fear. The guide Da Shi, holding an incense burner, faced the four directions, and vowed: 'I am not afraid of hardship, I will cross the sea to seek treasures, to relieve the hunger and poverty of all beings, and accumulate these merits, to seek the path of Buddhahood. If I am sincere, my wish will surely be fulfilled, let these merchants and the treasures on the ship, not encounter disaster, and safely return to their homeland.' After making the vow, the merchants came forward to hold the guide's hands and feet, weeping sadly, and bid farewell to return to their homeland. They cut the ropes, raised the sails, and returned to Jambudvipa, all were safe, and left the great sea. English version: At that time, after Da Shi parted with the crowd, he walked forward into the water, the water was knee-deep, and he walked for seven days; then he walked forward again, the water gradually deepened, reaching his waist, and he walked for another seven days; continuing forward in this way, after seven days the water reached his waist, after seven days the water reached his neck, after seven days he was constantly floating, and reached the side of a mountain, he grabbed the trees with both hands, and climbed up the mountain, after seven days, he reached the top of the mountain. On the top of the mountain, he walked horizontally for seven days, then went down the mountain, after seven days he reached the foot of the mountain, and came to the water's edge. In the water, there were golden lotus flowers everywhere, and various poisonous snakes, whose poison was extremely potent, they all wrapped their bodies around the roots of the lotus flowers.

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。菩薩見此，即自端坐繫心攝念，入慈三昧，念諸毒蛇本生之時，皆由瞋恚嫉妒倍盛，故生此中，受斯惡形，極以慈心，矜憐悲念，慈心已滿，彼諸蛇毒，皆自除歇。大施即起，躡花而行，復經七日，乃得度蛇。轉復前行，見諸羅剎，聞人香臭，皆來求覓。大施已見，攝心慈觀，諸羅剎輩，敬心自生，濡語來問：『欲何所至？』大施具答：『欲求如意寶珠。』羅剎歡喜，而自念言：『此福德人，去于龍宮，其道猶遠，云何使此經涉辛苦？我當接過於諸險難。』即時接去，度四百由旬，乃還放地。

「於是大施，轉自前行，見一銀城，白凈皦然，知是龍城，歡喜往趣。見其城外，有七重塹，滿諸塹中，皆有毒蛇，其毒猛盛，視之可惡。大施導師，念諸毒蛇，皆由前身怒害多盛，故受如斯可惡之形，念慈哀愍如視赤子，慈心已滿，蛇毒悉除。即起蹈上，行詣龍城。見有二龍以身繞城，交頭門閫，見於大施，仰頭愕視。大施尋時，復入慈心，龍毒便除，低頭不視。大施即前，躡上而過。城中有龍，坐七寶殿，遙見菩薩，驚起自念：『今我城外，七重塹中，皆有毒蛇、余龍、夜叉，無敢妄越。斯是何人，能來至此？』即前迎問，作禮恭敬，請令就座，坐七寶床，種種美膳，以用供養。食已談語，問其來意，菩薩答言：『閻浮提人，貧窮辛苦，求于財寶供衣食故，殺害欺誑，具造眾惡，命終之後，墜三惡道。意甚憐愍，欲救濟故，涉險遠來，見於大王，求栴陀摩尼，往用救濟，積此功德，誓求佛道

現代漢語譯本：菩薩看到這種情況，便自己端坐下來，集中意念，進入慈悲三昧。他想到這些毒蛇在它們前世的時候，都是因為嗔恨和嫉妒心特別強烈，所以才轉生到這裡，承受這種醜惡的形體。菩薩以極大的慈悲心，憐憫和悲傷地想著它們。當他的慈悲心充滿時，那些毒蛇的毒性都自然消除了。大施菩薩隨即起身，踩著花朵前行，又過了七天，才得以渡過蛇群。他繼續往前走，看到許多羅剎，它們聞到人的氣味，都來尋找。大施菩薩看到后，收攝心神，以慈悲心觀照它們。羅剎們心中自然生起敬意，用柔和的語氣問道：『您想去哪裡？』大施菩薩如實回答：『我想去求如意寶珠。』羅剎們聽了很高興，心裡想：『這個人有福德，要去龍宮，路途還很遙遠，怎麼能讓他經歷這些辛苦呢？我應當接他過去，讓他免受險難。』於是，他們立即接上大施菩薩，度過了四百由旬的距離，才把他放回地面。 現代漢語譯本：於是，大施菩薩繼續往前走，看到一座銀色的城池，潔白明亮，知道那是龍城，便高興地走了過去。他看到城外有七重護城河，河裡都充滿了毒蛇，毒性猛烈，樣子可憎。大施菩薩的導師想到這些毒蛇，都是因為前世怒火和傷害心太重，所以才承受如此可憎的形體。他以慈悲心憐憫它們，如同看待自己的孩子一樣。當他的慈悲心充滿時，蛇的毒性都消除了。他隨即起身，踩著蛇身，走向龍城。他看到有兩條龍用身體環繞著城墻，頭交疊在門檻上。它們看到大施菩薩，便抬頭驚愕地看著他。大施菩薩立刻進入慈悲心境，龍的毒性便消除了，它們低下頭不再看他。大施菩薩隨即上前，踩著它們走了過去。城裡有一條龍，坐在七寶殿上，遠遠地看到菩薩，驚慌地起身，心裡想：『現在我城外，七重護城河裡，都有毒蛇、其他的龍和夜叉，沒有人敢輕易越過。這個人是誰，竟然能來到這裡？』他立即上前迎接，行禮恭敬，請菩薩入座，坐在七寶床上，用各種美味佳餚供養他。吃完后，他們開始交談，龍問菩薩的來意。菩薩回答說：『閻浮提的人民，貧窮困苦，爲了求取財寶來供養衣食，殺害欺騙，做了各種惡事，死後墮入三惡道。我非常憐憫他們，想要救濟他們，所以不遠萬里來到這裡，拜見大王，想求取栴檀摩尼寶珠，用來救濟他們，積累功德，發誓要成就佛道。』

English version: Seeing this, the Bodhisattva sat down, focused his mind, and entered the Samadhi of Compassion. He thought that these poisonous snakes, in their previous lives, were born here because of their intense anger and jealousy, and thus suffered this ugly form. With great compassion, the Bodhisattva pitied and grieved for them. When his compassion was full, the poison of the snakes naturally subsided. The Great Giver then rose, walked on flowers, and after seven days, was able to cross the snakes. Continuing forward, he saw many Rakshasas, who came seeking him upon smelling human scent. The Great Giver, having seen them, composed his mind and observed them with compassion. The Rakshasas naturally developed respect and asked in gentle tones, 'Where do you wish to go?' The Great Giver truthfully replied, 'I wish to seek the wish-fulfilling jewel.' The Rakshasas were pleased and thought, 'This person is virtuous and is going to the Dragon Palace, which is still far away. How can we let him endure such hardship? I should take him across these dangers.' Immediately, they took the Great Giver, traversed four hundred yojanas, and then released him back to the ground. English version: Then, the Great Giver continued forward and saw a silver city, pure and bright, knowing it was the Dragon City, and happily went towards it. He saw that outside the city, there were seven moats, all filled with poisonous snakes, whose venom was fierce and appearance was repulsive. The Great Giver's guide thought that these poisonous snakes had taken such a repulsive form because of their intense anger and harm in their previous lives. He pitied them with compassion, as if they were his own children. When his compassion was full, the snakes' poison was eliminated. He then rose, stepped on the snakes, and went towards the Dragon City. He saw two dragons encircling the city with their bodies, their heads crossed at the threshold. Upon seeing the Great Giver, they looked up in astonishment. The Great Giver immediately entered a state of compassion, and the dragons' poison was eliminated, and they lowered their heads and no longer looked at him. The Great Giver then stepped forward and walked over them. Inside the city, there was a dragon sitting on a seven-jeweled palace. Seeing the Bodhisattva from afar, he rose in alarm and thought, 'Now, outside my city, in the seven moats, there are poisonous snakes, other dragons, and Yakshas, and no one dares to cross them. Who is this person who has been able to come here?' He immediately went to greet him, bowed respectfully, and invited the Bodhisattva to sit on the seven-jeweled bed, offering him various delicacies. After eating, they began to talk, and the dragon asked the Bodhisattva's purpose. The Bodhisattva replied, 'The people of Jambudvipa are poor and suffering. In order to obtain wealth to provide for food and clothing, they kill, deceive, and commit all kinds of evil deeds. After death, they fall into the three evil realms. I deeply pity them and wish to save them. Therefore, I have come from afar to see Your Majesty, seeking the Chandana Mani jewel to save them, accumulate merit, and vow to attain Buddhahood.'

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。若不距逆，唯見給與。』龍王答言：『栴陀摩尼，難得之寶，汝故遐險，正來為此。若能開意，留住一月，受少微供，因為說法；栴陀摩尼，爾乃可得。』菩薩可之。龍王日日，供設百味，作諸伎樂，供養菩薩，菩薩便為具足分別四念處慧。經一月竟，辭當還去。龍王歡喜，解髻寶珠，以用奉上，因而言曰：『大士慈心，普濟難及，此志強猛，必至佛道，我願為作智慧弟子。』菩薩可之，而問之言：『今汝此珠，有何力能？』即答之言：『此珠能雨二千由旬一切所須。』菩薩自念：『此珠雖快，故未辦我曠濟大事。』諸龍大小，送到門外，重相辭謝。

「於是別去，轉復前行，遙見一城，純青琉璃，其色清潔，復前往趣。其城外邊，亦七重塹，諸塹之中亦滿毒蛇。菩薩見已，念此諸蛇，瞋妒所致，故來此中，受此毒形，端坐入慈，極加哀念，慈心已盛，毒皆得除。經蹈其上，往趣城門。亦見二龍，以身纏城，交頭門閫，已見菩薩，擎頭怒視。菩薩尋時，思惟慈心，慈心已滿，其毒復除，便復低頭，菩薩蹈過。爾時城中，有一龍王，坐七寶殿，遙見菩薩，驚起自念：『計我城外，七重蛇塹，諸龍夜叉，無能越者。此是何人，能來至此？』尋下迎問，恭敬作禮，請詣殿上，坐七寶床，辦諸百味，盛美飯食，食竟徐徐談問所由。菩薩因答故來之意：『唯欲求乞旃陀摩尼。』龍王白言：『旃陀摩尼，甚為難得！茍欲得者，愿受我請，二月住此，並見開示菩薩之行

『如果不是爲了違背，我只會給予。』龍王回答說：『旃陀摩尼，是難得的寶物，你遠道而來，正是為此。如果能願意，留住一個月，接受少許供養，我為你說法；旃陀摩尼，你就可以得到。』菩薩答應了。龍王每天都準備百味佳餚，演奏各種樂曲，供養菩薩，菩薩就為他們詳細地講解四念處的智慧。一個月結束后，菩薩告辭要離開。龍王非常高興，解下頭上的寶珠，獻給菩薩，並說道：『大士慈悲之心，普遍救濟難以到達的地方，這種意志堅強勇猛，必定能成就佛道，我願意成為您的智慧弟子。』菩薩答應了他，並問道：『你這顆珠子，有什麼力量呢？』龍王回答說：『這顆珠子能降雨覆蓋二千由旬，滿足一切所需。』菩薩心想：『這顆珠子雖然好，但還不能幫助我完成廣度眾生的大事。』眾龍大小，都送到門外，再次告辭感謝。 『於是菩薩告別離開，繼續前行，遠遠地看見一座城，純粹是青色的琉璃，顏色清澈潔凈，於是前往那裡。城外也有七重護城河，護城河裡也充滿了毒蛇。菩薩看到后，想到這些蛇，是因為嗔恨嫉妒所致，所以來到這裡，承受這種毒蛇的形體，於是端坐入慈定，極力哀憐它們，慈悲心充滿后，毒都消除了。菩薩踩著它們，前往城門。又看見兩條龍，用身體纏繞著城墻，頭交在門檻上，看到菩薩后，抬起頭怒視著。菩薩立刻思惟慈悲心，慈悲心充滿后，它們的毒也消除了，便又低下頭，菩薩從它們身上走過。這時城中，有一位龍王，坐在七寶殿上，遠遠地看見菩薩，驚起自言自語：『我城外，有七重蛇塹，各種龍和夜叉，沒有能越過的。這個人是誰，竟然能來到這裡？』於是下殿迎接詢問，恭敬地行禮，請菩薩到殿上，坐在七寶床上，準備各種美味佳餚，豐盛的飯食，吃完后慢慢地詢問來此的原因。菩薩回答說來此的目的：『只是想求取旃陀摩尼。』龍王說：『旃陀摩尼，非常難得！如果想要得到，希望接受我的邀請，在這裡住兩個月，並請您開示菩薩的修行。』

'If it were not for opposition, I would only give.' The Dragon King replied, 'The Chandamani is a rare treasure, and you have come from afar precisely for this. If you are willing to stay for a month, accept a small offering, and I will preach the Dharma for you; then you can obtain the Chandamani.' The Bodhisattva agreed. Every day, the Dragon King prepared a hundred delicacies, played various musical instruments, and made offerings to the Bodhisattva, who then explained the wisdom of the Four Foundations of Mindfulness in detail. After a month, the Bodhisattva bid farewell to leave. The Dragon King was very pleased, took off the jewel from his hair, offered it to the Bodhisattva, and said, 'Great Bodhisattva, your compassionate heart universally saves those who are difficult to reach. This strong and courageous will is sure to achieve Buddhahood. I wish to become your wise disciple.' The Bodhisattva agreed and asked, 'What power does this jewel of yours possess?' The Dragon King replied, 'This jewel can rain down everything needed within two thousand yojanas.' The Bodhisattva thought, 'Although this jewel is good, it is still not enough to help me accomplish the great task of universal salvation.' All the dragons, large and small, escorted him to the gate, and again bid him farewell and thanked him. 'Then the Bodhisattva departed and continued forward, and from afar he saw a city, purely of blue lapis lazuli, its color clear and clean, so he went towards it. Outside the city, there were also seven moats, and the moats were filled with poisonous snakes. When the Bodhisattva saw this, he thought that these snakes were caused by anger and jealousy, and that was why they were here, suffering in the form of poisonous snakes. So he sat in meditation, entering into loving-kindness, and with great compassion, he pitied them. When his loving-kindness was full, the poison was all removed. The Bodhisattva stepped over them and went towards the city gate. He also saw two dragons, their bodies wrapped around the city walls, their heads crossed at the threshold. When they saw the Bodhisattva, they raised their heads and glared angrily. The Bodhisattva immediately contemplated loving-kindness, and when his loving-kindness was full, their poison was also removed, and they lowered their heads, and the Bodhisattva walked over them. At this time, in the city, there was a Dragon King, sitting on a seven-jeweled palace. He saw the Bodhisattva from afar and was startled, saying to himself, 'Outside my city, there are seven moats of snakes, and various dragons and yakshas, none of whom can cross them. Who is this person who has managed to come here?' So he went down to greet him and ask, respectfully bowing, and invited the Bodhisattva to the palace, to sit on a seven-jeweled bed. He prepared various delicacies and a sumptuous meal. After eating, he slowly asked the reason for his visit. The Bodhisattva replied, stating his purpose: 'I only wish to seek the Chandamani.' The Dragon King said, 'The Chandamani is very difficult to obtain! If you wish to obtain it, I hope you will accept my invitation to stay here for two months, and please enlighten me on the practice of a Bodhisattva.'

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。』龍王供設種種飲食，作諸伎樂，而以供養，菩薩具足，為其分別四神足事。經二月已，辭當還去。龍王即出髻中寶珠，以用奉上，因立要誓：『大士勤心，悲濟群生，其心廣大，必至佛道，我願為作神足弟子。』菩薩可言：『如汝所愿。』又復問：『此所與寶珠，力能云何？』龍即答言：『此珠能雨四千由旬一切所須。』菩薩自念：『此珠轉勝，雖復殊妙，未稱我意。』諸龍大小，送出門外，各懷戀恨。

「於是別後，轉更前進，見一金城，其色晃晃，甚為妙好，菩薩往趣。見其城外，亦七重塹，諸塹之中，亦滿毒蛇。菩薩自念，此諸毒蛇，亦由前身習恚憎妒怒害盛故，受此毒形，端坐入慈，極加愛念，慈心已至，蛇毒皆除，便前登躡，蹈上而過。到于城門，亦見二龍，以身纏城，交頭門閫，已見菩薩，仰頭愕視，菩薩如法，入于慈定，龍毒得除，低頭而視，即前躡上，度入城中。彼時城中，亦有龍王，處於寶殿，遙見菩薩，愕然自念：『我此城外，有七重塹，滿中毒蛇，余龍夜叉，無能越者。今此何人，能來至此？』心極奇怪，尋下迎問，致敬為禮，請令上殿，施七寶床，讓之令坐，坐已具食種種美味，食已徐問所以來意。菩薩答言：『閻浮提人，薄德窮苦，勞身役思，殺害欺誑為衣食故，具十不善，命終后，復墮三劇苦中，意甚愍傷，思欲救濟。承海龍王，有如意珠，故涉遐險，唯望得此。』龍王答言：『如意寶珠，此難得物，大士故來，望當相與

『龍王準備了各種飲食，演奏各種音樂，以此來供養菩薩。菩薩圓滿具足，為他們分別講述了四種神足的修行方法。過了兩個月，菩薩辭別準備離開。龍王隨即從頭頂的髮髻中取出寶珠，用來奉獻給菩薩，並立下誓言：『大士您勤勉修行，慈悲救濟眾生，您的心胸如此廣大，必定能成就佛道，我願意成為您的神足弟子。』菩薩答應說：『就如你所愿。』又問：『這顆寶珠，它的力量能達到什麼程度？』龍王回答說：『這顆寶珠能降下四千由旬範圍內一切所需的雨水。』菩薩心想：『這顆寶珠雖然殊勝奇妙，但還不能滿足我的心意。』眾龍大小，送菩薩出門外，各自懷著戀戀不捨的心情。 『於是告別之後，菩薩繼續前進，看到一座金城，金光閃耀，非常美妙。菩薩前往那裡。看到城外也有七重護城河，護城河裡都充滿了毒蛇。菩薩心想，這些毒蛇，也是因為前世習慣於嗔恨、嫉妒、憤怒和傷害，所以才受此毒蛇之身。於是端坐入慈定，極力加以愛念，慈心到達之後，蛇毒全部消除，菩薩便向前走去，踩著蛇身而過。到達城門，又看到兩條龍，用身體纏繞著城墻，頭交在門檻上，看到菩薩，抬頭驚愕地看著。菩薩依法進入慈定，龍的毒性得以消除，低頭看著菩薩，菩薩隨即踩著龍身，進入城中。當時城中也有一位龍王，住在寶殿里，遠遠看到菩薩，驚愕地心想：『我的城外有七重護城河，裡面充滿了毒蛇，其他的龍和夜叉都無法越過。現在這個人是誰，竟然能來到這裡？』心中非常奇怪，隨即下殿迎接詢問，向菩薩致敬行禮，請菩薩上殿，擺設七寶床，讓菩薩坐下。坐下後，準備了各種美味佳餚，吃完后，慢慢詢問菩薩的來意。菩薩回答說：『閻浮提的人，福德淺薄，貧窮困苦，勞累身體，費盡心思，爲了衣食而殺害欺騙，造作十種不善業，命終之後，又會墮入三惡道中，我心中非常憐憫，想要救濟他們。聽說海龍王有如意寶珠，所以不畏艱險，希望能夠得到它。』龍王回答說：『如意寶珠，是難以得到的寶物，大士您特地前來，希望我能把它給您。』

'The Dragon King prepared various foods and performed various music to offer to the Bodhisattva. The Bodhisattva, being fully accomplished, explained to them the practice of the four supernatural powers. After two months, the Bodhisattva bid farewell and prepared to leave. The Dragon King then took out a precious pearl from the top of his head and offered it to the Bodhisattva, making a vow: 『Great Bodhisattva, you diligently practice, compassionately saving all beings. Your heart is so vast that you will surely attain Buddhahood. I wish to become your disciple of supernatural powers.』 The Bodhisattva agreed, saying, 『As you wish.』 He then asked, 『What is the power of this pearl?』 The Dragon King replied, 『This pearl can bring rain to all that is needed within a four thousand yojana radius.』 The Bodhisattva thought to himself, 『Although this pearl is extraordinary and wonderful, it does not yet satisfy my intention.』 The dragons, large and small, saw the Bodhisattva off outside the gate, each with a feeling of longing and regret. 'After this farewell, the Bodhisattva continued forward and saw a golden city, its color shining brightly, extremely beautiful. The Bodhisattva went towards it. He saw that outside the city there were also seven moats, and the moats were filled with poisonous snakes. The Bodhisattva thought to himself, these poisonous snakes are also due to their past lives' habits of anger, jealousy, rage, and harm, which is why they have received this poisonous snake form. He then sat in meditation, entering into loving-kindness, and with great affection, his loving-kindness reached them, and all the snake poison was eliminated. The Bodhisattva then walked forward, stepping on the snakes and passing over. Arriving at the city gate, he saw two dragons, their bodies wrapped around the city walls, their heads crossed at the threshold. Seeing the Bodhisattva, they looked up in astonishment. The Bodhisattva entered into loving-kindness meditation, and the dragons' poison was eliminated. They lowered their heads and looked at the Bodhisattva, who then stepped on them and entered the city. At that time, there was also a Dragon King in the city, residing in a precious palace. Seeing the Bodhisattva from afar, he was astonished and thought to himself, 『Outside my city, there are seven moats filled with poisonous snakes, and other dragons and yakshas cannot cross them. Who is this person who has been able to come here?』 Feeling very strange, he immediately went down to greet and inquire, paying his respects and inviting the Bodhisattva to the palace, offering a seven-jeweled bed and asking him to sit. After sitting, he prepared various delicacies. After eating, he slowly asked the Bodhisattva's purpose in coming. The Bodhisattva replied, 『The people of Jambudvipa are of shallow virtue, poor and suffering, toiling and thinking, killing and deceiving for food and clothing, committing the ten unwholesome deeds. After death, they will fall into the three woeful realms. I feel great compassion and wish to save them. I have heard that the Sea Dragon King has a wish-fulfilling pearl, so I have come despite the dangers, hoping to obtain it.』 The Dragon King replied, 『The wish-fulfilling pearl is a rare treasure. Great Bodhisattva, you have come specifically for it, I hope to give it to you.』

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。若欲得者，四月留住，受我微供，並見教誨。』菩薩尋可。龍王歡喜，日日施設百味上美，躬自斟酌，奉進甘食，亦復敕作種種伎樂，菩薩恒為分別諸法名字本末，廣宣其義。龍王敬慕，專意聽受，朝夕問訊不失時節，隨時所須龍自裁量，諸龍夜叉來欲求現，可進可退，自立限度，奉事四月，善知時宜。四月已竟，菩薩辭去。爾時其龍即解髻中如意之珠，用奉上之，因立誓願：『大士弘誓，慈心曠濟，悲彼群生，不憚勤勞，必能成佛，拔濟荼蓼，愿作侍者總持弟子。』菩薩許之。又復問言：『所可施珠，力能何如？』龍王答言：『此珠能雨八千由旬七寶所須。』菩薩歡喜，而自念言：『閻浮提地，七千由旬，此珠之德，副我所望。』前後所得，凡有三珠，繫在衣角，即起出城。諸龍大小，送到城外，各懷悲戀，遂共別去。

「菩薩到前，捉珠求愿：『若今實是旃陀摩尼，當令我身能飛虛空。』求愿已訖，即舉其身，便能飛翔，出於海外。已度海難，小眠休息，是時海中，有諸龍輩，自共議言：『我曹海中，唯此三珠，其德甚大，難有般比，此人皆能，索得持去。可惜此寶，當還攝取。』言議已竟，密解持去。菩薩眠覺，看珠不在，即自思惟：『此中無人，必是海龍，持我寶去。我為此珠，經涉遐險，今垂還國滿我所愿。雖取我珠，吾終不放，會當盡力抒此海水，誓心克志，畢命於此，若不得珠，終不空歸

現代漢語譯本：『如果想要留下來，就請在這裡住四個月，接受我微薄的供養，並接受教誨。』菩薩答應了。龍王非常高興，每天都準備各種美味佳餚，親自斟酒，奉上甘美的食物，還安排了各種各樣的音樂表演。菩薩經常為龍王講解各種佛法的名稱、起源和發展，廣泛地宣揚佛法的意義。龍王非常敬佩和仰慕，專心聽講，早晚都按時問候，從不耽誤。龍王還隨時根據菩薩的需要，自己決定提供所需的一切。各種龍和夜叉前來拜見，是否接見，是否讓他們退下，都有一定的限度。他們恭敬地侍奉了四個月，非常懂得時宜。四個月結束后，菩薩告辭離去。這時，龍王解下發髻中的如意寶珠，獻給菩薩，並立下誓願：『大士您弘揚誓願，慈悲心懷廣闊，救濟眾生，不畏懼辛勞，必定能夠成佛，拔除眾生的痛苦。我願意做您的侍者，成為總持弟子。』菩薩答應了他。又問：『你所獻的寶珠，力量有多大？』龍王回答說：『這顆寶珠能夠降下八千由旬範圍內所需的七寶。』菩薩非常高興，心想：『閻浮提的土地只有七千由旬，這顆寶珠的功德，正好符合我的期望。』前後得到的寶珠，總共有三顆，他把它們繫在衣角上，就起身出城了。大大小小的龍都送到城外，各自懷著悲傷和不捨，於是就告別離開了。 『菩薩走到前面，拿著寶珠祈求：『如果這真的是旃陀摩尼寶珠，就讓我能夠飛到空中。』祈求完畢，他舉起身體，就能飛翔，飛出了海外。度過海難后，他稍微休息了一下。這時，海里的一些龍族，自己商議說：『我們海里，只有這三顆寶珠，它的功德非常大，難以相比，這個人竟然都能索取並帶走。可惜這寶物，應該把它拿回來。』商議完畢，他們偷偷地把寶珠拿走了。菩薩睡醒后，發現寶珠不見了，就自己思量：『這裡沒有人，一定是海龍，拿走了我的寶物。我爲了這寶珠，經歷了遙遠的險阻，現在快要回到國家，實現我的願望了。雖然他們拿走了我的寶珠，我終究不會放過他們，我將盡力把海水舀干，立下誓言，一定要在這裡完成我的心願。如果得不到寶珠，我絕不空手而歸。』

English version: 'If you wish to stay, please remain here for four months, accept my humble offerings, and receive my teachings.' The Bodhisattva agreed. The Dragon King was overjoyed, preparing daily a variety of delicious foods, personally pouring wine, offering sweet meals, and also arranging various musical performances. The Bodhisattva often explained to the Dragon King the names, origins, and developments of various Buddhist teachings, widely proclaiming their meaning. The Dragon King was deeply respectful and admiring, listening attentively, and inquiring morning and evening without fail. The Dragon King also provided everything the Bodhisattva needed, deciding on his own. Various dragons and yakshas came to visit, and whether to receive them or have them withdraw was limited. They respectfully served for four months, understanding the proper timing. After four months, the Bodhisattva bid farewell. At this time, the Dragon King untied the wish-fulfilling pearl from his hair bun, offered it to the Bodhisattva, and made a vow: 'Great Bodhisattva, you propagate your vows, your compassionate heart is vast, you save all beings, you do not fear hardship, you will surely achieve Buddhahood, and remove the suffering of all beings. I wish to be your attendant, to become a disciple who upholds your teachings.' The Bodhisattva agreed. He then asked: 'What is the power of the pearl you have offered?' The Dragon King replied: 'This pearl can rain down the seven treasures needed within a radius of eight thousand yojanas.' The Bodhisattva was very pleased, thinking: 'The land of Jambudvipa is only seven thousand yojanas, the merit of this pearl is exactly what I hoped for.' He had obtained three pearls in total, which he tied to the corner of his robe, and then he rose and left the city. The dragons, large and small, saw him off outside the city, each with sadness and reluctance, and then they bid farewell. The Bodhisattva went forward, holding the pearl and praying: 'If this is truly a Cintamani pearl, let my body be able to fly into the sky.' After praying, he lifted his body and was able to fly, flying out over the sea. After crossing the sea, he rested for a while. At this time, some of the dragons in the sea discussed among themselves: 'In our sea, there are only these three pearls, their merit is very great, incomparable, and this person was able to obtain them and take them away. It is a pity for these treasures, we should take them back.' After discussing, they secretly took the pearls away. When the Bodhisattva woke up, he found that the pearls were gone, and he thought to himself: 'There is no one here, it must be the sea dragons who took my treasures. I have gone through distant dangers for these pearls, and now I am about to return to my country and fulfill my wishes. Although they have taken my pearls, I will not let them go, I will do my best to scoop out the seawater, make a vow, and I must fulfill my wish here. If I do not get the pearls, I will not return empty-handed.'

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。』思惟已定，即行海邊，得一龜甲，兩手捉持，方欲抒海，海神知意，來問之曰：『海水深廣，三百三十六萬里，正使一切人民之類，盡來共抒，不能使減，況汝一身，而欲辦此？』菩薩答言：『若人至心，欲有所作，事無不辦。我得此寶，當用饒益一切群生，以此功德，用求佛道。我心不懈，何以不能？』是時首陀會天，遙見菩薩，一身一意，獨執勤勞，欲用充濟安樂一切。『我曹云何不往佐助？』展轉相語，來至其所。菩薩下器，一切諸天，盡以天衣，同弇水中，菩薩出器，諸天舉衣，棄著余處，一反抒海，減四十里；二反抒之，減八十里；三反抒之，減百二十里。其龍惶怖，來到其所，語言：『止止！更莫抒海！』菩薩尋休。龍來問言：『汝求此寶，用作何等？』菩薩答言：『欲用給濟一切眾生。』龍復問言：『如汝言者，我曹海中眾生甚多，何以不與，必欲得去？』菩薩答言：『海中之類亦是眾生，然無劇苦。如閻浮提人民之類，為錢財故，殺害欺誑，作十不善，死墮三途。我以人類，解於法化，故來索寶，先充所乏，后以十善，而勸誨之。』龍聞其語，出珠還之。爾時海神，見其精進強力所作，即作誓言：『汝今如是，精進不休，必成佛道，我願為作精進弟子。』

「菩薩得珠，復更飛去。到便先問入海同伴賈客，即下在地

現代漢語譯本：'思慮已定，便前往海邊，得到一塊龜甲，雙手拿著，正要舀海水。海神知道他的意圖，前來問道：『海水深廣，有三百三十六萬里，即使所有人類都來一起舀，也不能減少，何況你一個人，卻想辦成此事？』菩薩回答說：『如果人真心實意，想要有所作為，事情沒有辦不成的。我得到這寶物，應當用來饒益一切眾生，用這功德，來求得佛道。我心不懈怠，為什麼不能成功？』這時首陀會天，遙見菩薩，一心一意，獨自勤勞，想要用來充實救濟安樂一切。『我們怎麼能不去幫助他呢？』他們互相說道，來到他所在的地方。菩薩放下器皿，所有諸天，都用天衣，一同覆蓋在水中，菩薩拿出器皿，諸天舉起天衣，丟在其他地方，一次舀海水，減少四十里；第二次舀，減少八十里；第三次舀，減少一百二十里。龍王驚慌恐懼，來到他所在的地方，說道：『停止！停止！不要再舀海水了！』菩薩隨即停止。龍王前來問道：『你求這寶物，用來做什麼？』菩薩回答說：『想要用來供給救濟一切眾生。』龍王又問道：『像你所說的，我們海中眾生很多，為什麼不給他們，一定要拿走？』菩薩回答說：『海中的生物也是眾生，但是沒有極大的痛苦。像閻浮提的人類，爲了錢財，殺害欺騙，做十種不善的事情，死後墮入三惡道。我作為人類，瞭解佛法教化，所以來索取寶物，先用來滿足他們的匱乏，然後用十善，來勸導教誨他們。』龍王聽了他的話，拿出寶珠還給他。這時海神，看到他精進努力所做的事情，就發誓說：『你現在這樣，精進不懈，必定能成就佛道，我願意做你的精進弟子。』 菩薩得到寶珠，又飛走了。到達后先問入海的同伴商人，隨即降落在地上。

English version: 'Having made up his mind, he went to the seashore, obtained a tortoise shell, held it with both hands, and was about to scoop out the sea. The sea god, knowing his intention, came and asked: 『The sea is deep and vast, three hundred and thirty-six million miles wide. Even if all people came together to scoop, they could not reduce it. How can you, alone, accomplish this?』 The Bodhisattva replied: 『If a person is sincere and wants to do something, nothing is impossible. I have obtained this treasure, and I should use it to benefit all living beings. With this merit, I will seek the path to Buddhahood. My heart will not slacken, why should I not succeed?』 At this time, the Suddhavasa heavens, seeing the Bodhisattva from afar, single-mindedly and diligently working alone, wanting to use it to enrich, relieve, and bring peace to all, said to each other: 『How can we not go and assist him?』 They came to where he was. The Bodhisattva put down the vessel, and all the heavens, using their heavenly robes, covered the water together. The Bodhisattva took out the vessel, and the heavens lifted the robes, throwing them elsewhere. One scoop of the sea reduced it by forty miles; the second scoop reduced it by eighty miles; the third scoop reduced it by one hundred and twenty miles. The dragon king, terrified, came to where he was and said: 『Stop! Stop! Do not scoop the sea anymore!』 The Bodhisattva immediately stopped. The dragon king came and asked: 『What will you use this treasure for?』 The Bodhisattva replied: 『I want to use it to provide for and relieve all living beings.』 The dragon king asked again: 『As you say, there are many living beings in our sea, why not give it to them, why must you take it away?』 The Bodhisattva replied: 『The creatures in the sea are also living beings, but they do not suffer greatly. Like the people of Jambudvipa, for the sake of money, they kill, deceive, and commit ten unwholesome acts, and after death, they fall into the three evil paths. I, as a human, understand the teachings of the Dharma, so I have come to seek the treasure, first to fulfill their needs, and then to advise and teach them with the ten wholesome acts.』 The dragon king, hearing his words, took out the pearl and returned it to him. At this time, the sea god, seeing his diligent and powerful actions, made a vow: 『You are now so diligent and unceasing, you will surely achieve Buddhahood, and I wish to be your diligent disciple.』 The Bodhisattva obtained the pearl and flew away again. Upon arriving, he first asked the merchants who had gone to sea with him, and then landed on the ground.

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。同伴見之，驚喜無量，皆共嘆言：『甚奇甚特！』轉復前行，到放缽城，迦毗梨婆羅門，聞于菩薩海中吉還，歡喜踴躍，出迎問訊，並請同伴，為設客會，辦具種種肴膳飲食，食訖談敘行路恤耗。是時菩薩持其寶珠，指歷其家，婆羅門家內，諸藏悉滿，會者睹此，嘆未曾有。時迦毗梨，莊嚴其女，若干種寶，挍飾其身，躬手自捉金寶澡罐，先自洗手，后牽女臂，授與菩薩。菩薩為受。迦毗梨歡喜，嚴五百伎女，擇取才能工為伎者，具五百白象，眾寶莊挍，極令奇異，用送其女。菩薩敕伴，駕乘即路，城中大小，送到道次，作眾伎樂，導從還國。

「大施父母，自與兒別，憂結迷憒，啼哭過哀，其目俱冥，盲無所見。兒還到國，禮拜問訊，父母聞聲，以手摩捫，爾時審知大施還國，悲喜交代，窮責其子：『汝實無狀，舍我入海，困苦我曹，微命趣存。汝大海中，得何等物？』菩薩出珠，以授父母，父母手捉，而自言曰：『今我藏中，如斯石比，亦不少也。何用辛苦，方乃得此？』菩薩取珠，指父母眼，目欻明凈，如風除云，既還得視，心遂欣豫，感此珠德，嘆言：『甚奇！汝雖辛苦，功不唐捐。』菩薩復捉其珠，而從求愿：『若是旃陀摩尼者，使我父母，身下自然，當有七寶奇妙珍異床座，上有嚴凈七寶大蓋。』言訖尋成，一切皆喜。菩薩復更捉珠求愿：『令我父母及王臣民，一切諸藏皆悉盈滿。』即以其珠，四向歷訖，如語悉滿，莫不驚喜

現代漢語譯本：同伴們見到他，驚喜萬分，都感嘆道：『真是太神奇太特別了！』他們繼續前行，到達放缽城。迦毗梨婆羅門聽說菩薩平安歸來，歡喜雀躍，出門迎接問候，並邀請同伴們一起，為他們設宴款待，準備了各種美味佳餚。飯後，大家談論著旅途的艱辛。這時，菩薩拿出他的寶珠，指著婆羅門家，婆羅門家中的所有倉庫都裝滿了寶物，在場的人看到這一幕，都驚歎從未見過。當時，迦毗梨精心打扮他的女兒，用各種珍寶裝飾她的身體，親自拿著金寶澡罐，先自己洗手，然後拉著女兒的手臂，交給菩薩。菩薩接受了。迦毗梨非常高興，準備了五百名歌舞伎女，挑選了才藝出衆的，還準備了五百頭裝飾著各種珍寶的白象，極其華麗，用來送給他的女兒。菩薩命令同伴們上路，城裡的人們，無論老少，都送到路邊，演奏各種音樂，護送他們回國。 現代漢語譯本：大施的父母，自從和兒子分別后，憂愁困惑，哭得非常傷心，眼睛都哭瞎了，什麼也看不見。兒子回到國家后，向父母行禮問候，父母聽到聲音，用手撫摸，這時才確定大施回來了，悲喜交加，責備兒子說：『你真是太不像話了，拋下我們入海，讓我們受苦，差點沒命。你在大海里，得到了什麼東西？』菩薩拿出寶珠，遞給父母，父母拿著寶珠，自言自語地說：『我們家裡的寶藏，像這樣的石頭，也不少啊。何必辛苦，才得到這個？』菩薩拿起寶珠，指著父母的眼睛，眼睛立刻明亮，像風吹散云一樣，恢復了視力，心裡非常高興，感嘆這寶珠的功德，說：『真是太神奇了！你雖然辛苦，但沒有白費。』菩薩又拿著寶珠，向它祈求：『如果這是旃陀摩尼寶珠，就讓我的父母，身下自然出現七寶奇妙珍異的床座，上面有莊嚴潔凈的七寶大傘蓋。』說完，立刻就實現了，大家都非常高興。菩薩又拿著寶珠祈求：『讓我的父母和國王大臣百姓，所有的倉庫都裝滿寶物。』他用寶珠，向四方指了一遍，就像他說的那樣，都裝滿了，沒有不驚喜的。

English version: His companions, seeing him, were overjoyed and exclaimed together, 'How marvelous and extraordinary!' They continued their journey and arrived at the city of Putpala. The Brahmin Kapila, upon hearing that the Bodhisattva had returned safely from the sea, was overjoyed and went out to greet him. He invited the companions to a feast, preparing various delicacies and dishes. After the meal, they discussed the hardships of the journey. At this time, the Bodhisattva took out his precious pearl and pointed it at the Brahmin's house. All the storehouses in the Brahmin's house were filled with treasures. Those present, witnessing this, marveled at what they had never seen before. Then, Kapila adorned his daughter with various jewels, personally holding a golden water basin. He first washed his own hands, then took his daughter's arm and presented her to the Bodhisattva, who accepted her. Kapila was delighted and prepared five hundred dancing girls, selecting those with exceptional talents, along with five hundred white elephants adorned with various treasures, making them extremely magnificent, to escort his daughter. The Bodhisattva ordered his companions to set off. The people of the city, young and old, escorted them to the road, playing various musical instruments, and accompanied them back to their country. English version: The parents of Great Giving, since parting with their son, were filled with worry and confusion. They cried so bitterly that their eyes went blind, and they could see nothing. When their son returned to the country, he bowed and greeted them. Upon hearing his voice, the parents felt around with their hands and realized that Great Giving had returned. Overwhelmed with both sorrow and joy, they scolded their son, 'You were truly reckless, leaving us to go to sea, causing us such suffering, and nearly costing us our lives. What did you obtain from the sea?' The Bodhisattva took out the pearl and gave it to his parents. Holding the pearl, they said to themselves, 'Our treasury already has many stones like this. Why did you have to go through so much trouble to get this?' The Bodhisattva took the pearl and pointed it at his parents' eyes. Their eyes immediately became clear, like clouds dispersed by the wind. Having regained their sight, they were overjoyed and marveled at the virtue of the pearl, saying, 'How marvelous! Although you suffered, your efforts were not in vain.' The Bodhisattva then held the pearl and made a wish, 'If this is the Cintamani pearl, may a magnificent seven-jeweled bed appear naturally beneath my parents, with a splendid seven-jeweled canopy above.' As soon as he finished speaking, it came to pass, and everyone was delighted. The Bodhisattva then held the pearl and wished, 'May all the treasuries of my parents, the king, the ministers, and the people be filled to the brim.' He pointed the pearl in all four directions, and as he had said, everything was filled, and everyone was overjoyed.

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。即時遣人，乘八千里象，告閻浮提一切人民：『摩訶阇迦樊，海中吉還，得如意珠，其德殊異，卻後七日，當令其珠雨於一切珍寶衣食，隨人所須，自恣而取，皆各齋戒，儲[仁-二+(亡/大)]以待。』

「告下遍已，七日頭到，大施菩薩，沐浴其身，著新凈衣，至平坦地，即持其珠，著高幢頭，手執香爐，四方求愿：『閻浮提人，貧窮辛苦，欲得濟給令無有乏，若當實是旃陀摩尼者，便當次第雨眾所須。』求愿已訖，四方陰雲，即時風起，吹諸不凈，瑕穢糞掃，皆悉除去。次雨微水，以掩塵土，次雨飲食，百味上美，次雨五穀，次雨衣服，次雨七寶種種奇珍，閻浮提內，眾寶積滿。人民之類，自恣而取，上妙衣食，盈溢有餘，視諸珍寶，猶如瓦石。爾時菩薩，觀民充足，即遣臣吏四遠，告下閻浮提內，咸使聞知：『汝等群民！先由窮乏，求于衣食及諸財寶，更相欺誑，殺害極意自利忘義，不惟罪福，命終皆墮三塗之中，從冥入冥，受罪多劫。常相悲憐，無由相濟，故忘形苦，涉險入海，得此寶珠，來用相救。汝等既已更無乏短，念自克勵勤修十善，攝身口意，慈仁孝順，精進御意，勿懷放逸。』種種方便，廣敕奉善，因作文書，告諸王臣，騰其法誨，咸令聞知，更相勸督，勿妄為非。爾時一切閻浮提內，既蒙大恩慈澤沾潤，各思何方，仰酬至德？又蒙優教，敕使修善，咸皆慕義，專習慈敬，制身口意，不妄犯非，命終之後，皆得生天

現代漢語譯本：立即派遣使者，乘坐八千里的大象，告知閻浮提所有人民：『摩訶阇迦樊，從海中平安歸來，得到如意寶珠，它的功德非常殊勝，七天之後，將讓這寶珠降下各種珍寶衣食，隨人們所需，隨意取用，大家都要各自齋戒，儲藏食物以待。』 『通告完畢后，七天一到，大施菩薩沐浴身體，穿上乾淨的新衣，來到平坦的地面，就拿著寶珠，放在高高的旗桿頂端，手持香爐，向四方祈願：『閻浮提的人民，貧窮困苦，想要得到救濟，不再匱乏，如果這真是旃陀摩尼寶珠，就應當依次降下大家所需的物品。』祈願完畢，四方烏雲密佈，立刻颳起大風，吹走所有不乾淨的東西，污垢糞便，全部清除。接著降下細雨，以掩蓋塵土，然後降下飲食，各種美味佳餚，接著降下五穀，接著降下衣服，接著降下七寶各種奇珍，閻浮提內，各種寶物堆積如山。人民隨意取用，上等的衣食，充盈有餘，看待各種珍寶，就像瓦礫石頭一樣。當時菩薩，看到人民充足富裕，就派遣臣吏到四方，通告閻浮提內，讓大家都知道：『你們這些人民！先前因為貧窮匱乏，爲了衣食和各種財寶，互相欺騙，殺害，極力自私自利，忘記道義，不考慮罪福，死後都墮入三惡道之中，從黑暗進入黑暗，受罪多劫。常常互相悲憐，沒有辦法互相救濟，所以不顧自身辛苦，冒險進入大海，得到這顆寶珠，用來救助大家。你們既然已經不再缺乏，要記住自我勉勵，勤修十善，約束身口意，慈愛仁孝，精進控制自己的意念，不要放縱。』用各種方法，廣泛教導奉行善事，因此寫成文書，告知各位國王大臣，傳播佛法教誨，讓大家都知道，互相勸勉督促，不要胡作非爲。當時整個閻浮提內，既然蒙受大恩慈澤的滋潤，各自思考用什麼方法，來報答這至高無上的恩德？又蒙受優良的教誨，教導大家修善，都崇尚道義，專心學習慈愛恭敬，約束身口意，不胡亂犯錯，死後都能夠昇天。

English version: Immediately dispatch messengers, riding on eight-thousand-mile elephants, to inform all the people of Jambudvipa: 『Mahajakafan has returned safely from the sea, obtaining a wish-fulfilling pearl, whose merits are extraordinary. After seven days, this pearl will rain down all kinds of treasures, clothing, and food, according to people's needs, for them to take freely. Everyone should fast and store provisions in preparation.』 『After the announcement was completed, when the seventh day arrived, the Great Giver Bodhisattva bathed his body, put on clean new clothes, and went to a flat ground. He then held the pearl, placed it on top of a high banner, held an incense burner in his hand, and prayed in all directions: 『The people of Jambudvipa are poor and suffering, desiring to be relieved and no longer in want. If this is truly a Cintamani pearl, then it should successively rain down all the things that people need.』 After the prayer was completed, dark clouds gathered in all directions, and immediately a wind arose, blowing away all unclean things, dirt, and filth. Then, a light rain fell to cover the dust, followed by a rain of food, all kinds of delicious delicacies, then a rain of grains, then a rain of clothing, then a rain of seven treasures and various rare gems. Within Jambudvipa, all kinds of treasures piled up like mountains. People took them freely, and the finest clothing and food were abundant and overflowing. They looked at the various treasures as if they were tiles and stones. At that time, the Bodhisattva, seeing that the people were well-provided for, sent officials to all directions, announcing throughout Jambudvipa, so that everyone would know: 『You people! Previously, because of poverty and want, for the sake of clothing, food, and various treasures, you deceived and killed each other, extremely selfish and forgetting righteousness, not considering the consequences of sin and merit. After death, you all fell into the three evil realms, going from darkness into darkness, suffering for many kalpas. You often pitied each other, but had no way to help each other. Therefore, disregarding my own hardship, I ventured into the sea, obtaining this pearl to help you all. Now that you are no longer in need, remember to encourage yourselves, diligently cultivate the ten virtues, restrain your body, speech, and mind, be loving, kind, and filial, diligently control your thoughts, and do not be indulgent.』 Using various methods, he widely taught the practice of good deeds. Therefore, he wrote documents, informing all the kings and ministers, spreading the teachings of the Dharma, so that everyone would know, and encourage each other not to do wrong. At that time, the entire Jambudvipa, having received the great grace and kindness, each pondered how to repay this supreme virtue? They also received excellent teachings, instructing them to cultivate good deeds, all admired righteousness, focused on learning compassion and respect, restrained their body, speech, and mind, and did not commit wrongdoings. After death, they were all able to ascend to heaven.

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「如是，舍利弗！欲知爾時父婆羅門尼拘樓陀者，今現我父凈飯王是。爾時母者，今現我母摩訶摩耶是。時大施者，今我身是。銀城中龍者，今舍利弗是。琉璃城中龍者，今目犍連是。金城中龍者，今阿難是。時海神者，今離越是。阿難為龍王時，奉事於我，善知時宜，乃至今日，素自知時。阿難欲得此三愿者，隨從其意。」

阿難聞此，歡喜踴躍，從座處起，長跪白佛：「當盡形壽為佛侍者。」

時諸會者，聞佛所說，感念大恩，專心克勵，思惟四諦諸法出要，有得須陀洹、斯陀含、阿那含、阿羅漢者，有種辟支佛善根因緣者，有發無上正真道意者，有得住不退地者，咸共歡喜，頂戴奉行。

賢愚經卷第九

（四一）◎凈居天請佛洗品第三十六

一時佛在舍衛國祇樹給孤獨園。爾時首陀會天，下閻浮提，至世尊所，請佛及僧，洗浴供養。世尊默然，已為許可。即設飲食，並辦洗具，溫室暖水，調和適體，蘇油浣草，皆悉備有。施設已辦，白世尊曰：「食具已訖，唯聖知時。」於是世尊及諸比丘，納受其供，盡共洗浴，並享飲食，其食甘美，世所希有。食竟澡漱，各還本坐。是時阿難，長跪合掌，白世尊曰：「此天往昔作何功德，形體妙好，威相奇特，光明顯赫，如大寶山？唯愿世尊！敷演其事。」

佛告阿難：「諦聽善持！吾當解說。乃往過去，毗婆尸佛時，此天彼世，為貧家子，恒行傭作，以供身口

『舍利弗，是這樣的！想知道那時那位父親婆羅門尼拘樓陀是誰嗎？他就是現在我的父親凈飯王。那時的母親是誰呢？她就是現在我的母親摩訶摩耶。那時的大施主，就是現在的我。銀城中的龍，就是現在的舍利弗。琉璃城中的龍，就是現在的目犍連。金城中的龍，就是現在的阿難。那時的海神，就是現在的離越。阿難做龍王時，侍奉我，很懂得時機，乃至今日，仍然自然知道時機。阿難想要這三個願望，就隨他的意願吧。』 阿難聽了這些話，歡喜雀躍，從座位上站起來，長跪著對佛說：『我願意終身侍奉佛陀。』 當時在場的大眾，聽了佛所說的話，感念佛的大恩大德，專心努力，思考四諦的道理，尋求解脫之道，有的證得了須陀洹果、斯陀含果、阿那含果、阿羅漢果，有的種下了辟支佛的善根因緣，有的發起了無上正真道的心意，有的證得了住不退轉的地位，大家都非常歡喜，恭敬地接受並奉行。

賢愚經卷第九

（四一）◎凈居天請佛洗品第三十六

一時，佛在舍衛國的祇樹給孤獨園。當時，首陀會天，來到閻浮提，到了世尊那裡，請佛和僧眾洗浴並接受供養。世尊默然，表示已經允許。天人隨即準備了飲食，並準備了洗浴用具，溫室、熱水，調和得非常舒適，還有蘇油和浣草，一切都準備齊全。準備完畢后，天人對世尊說：『飲食和洗浴用具都已準備好，請世尊知曉時機。』於是，世尊和眾比丘接受了供養，一起洗浴，並享用了飲食，食物非常甘美，世間罕見。用完餐后，大家漱口，各自回到座位。這時，阿難長跪合掌，對世尊說：『這位天人過去做了什麼功德，形體如此美妙，威儀相貌如此奇特，光芒如此顯赫，如同大寶山一般？希望世尊能夠為我們詳細解說這件事。』 佛告訴阿難：『仔細聽，好好記住！我將為你們解說。在過去很久以前，毗婆尸佛在世時，這位天人當時是一個貧窮人家的孩子，經常做傭工，以維持生計。』

'So it is, Shariputra! If you wish to know who the father, the Brahmin Nikurudha, was at that time, he is now my father, King Suddhodana. And who was the mother at that time? She is now my mother, Mahamaya. The great benefactor at that time is now myself. The dragon in the silver city is now Shariputra. The dragon in the crystal city is now Maudgalyayana. The dragon in the golden city is now Ananda. The sea god at that time is now Revata. When Ananda was a dragon king, he served me, knew the right time, and even today, he naturally knows the right time. If Ananda desires these three wishes, let it be according to his will.' Upon hearing this, Ananda was overjoyed and rose from his seat, kneeling and saying to the Buddha, 'I will serve the Buddha for the rest of my life.' At that time, the assembly, upon hearing what the Buddha had said, were deeply grateful for his great kindness. They focused their minds and diligently contemplated the Four Noble Truths, seeking the path to liberation. Some attained the fruit of Srotapanna, Sakradagamin, Anagamin, and Arhat. Some planted the seeds of Pratyekabuddha, some generated the aspiration for the unsurpassed, true, and right path, and some attained the stage of non-retrogression. They all rejoiced and respectfully accepted and practiced the teachings.

The Ninth Scroll of the Sutra of the Wise and the Foolish

(41) Chapter 36: The Pure Abode Heaven Requests the Buddha to Bathe

At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, a Suddhavasa deva descended to Jambudvipa and came to the World Honored One, requesting the Buddha and the Sangha to bathe and receive offerings. The World Honored One remained silent, indicating his permission. The deva then prepared food and bathing equipment, including a warm room, warm water, adjusted to a comfortable temperature, as well as sesame oil and cleansing herbs, all fully prepared. Having completed the preparations, the deva said to the World Honored One, 'The food and bathing equipment are ready, may the Holy One know the time.' Thereupon, the World Honored One and the bhikshus accepted the offerings, bathed together, and enjoyed the food, which was exceptionally delicious and rare in the world. After the meal, they rinsed their mouths and returned to their seats. At this time, Ananda knelt with his palms together and said to the World Honored One, 'What merits did this deva perform in the past that his form is so exquisite, his majestic appearance so extraordinary, and his radiance so brilliant, like a great treasure mountain? May the World Honored One explain this matter in detail.' The Buddha said to Ananda, 'Listen carefully and remember well! I will explain it to you. In the distant past, during the time of the Buddha Vipashyin, this deva was a child of a poor family, who constantly worked as a laborer to support himself.'

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。聞毗婆尸佛說浴僧之德，情中欣然，思設供養，便勤作務，得少錢穀，用施洗具，並及飲食，請佛眾僧，而已盡奉。由此福行，壽終之後，生首陀會天，有此光相。」

佛告阿難：「而此天者，非但今日請佛及僧，尸棄佛時亦來世間，供養世尊及於眾僧，乃至迦葉佛時，亦復如是。」

佛告阿難：「此天非但承供七佛，于當來世賢劫之中，興千佛出，亦當一一洗佛及僧，猶如今日無有差別。」爾時世尊，因受天記：「于未來世，滿阿僧祇百劫之中，當得作佛，號曰凈身，十號具足，所化眾生，不可限量。」

爾時阿難，及諸四眾，聞佛所說，歡喜無量，咸作是言：「如來出世，所利益大，如是少施，獲報彌多。」

佛告阿難：「善哉善哉！如汝所言。」因為眾會，廣說妙法。其聞法者，有得道跡、往來、不還、逮應真者，發大道意，各各歡喜，頂受奉行。◎

（四二）善事太子入海品第三十七(丹本此品卻在九卷為四十二)

一時佛在羅閱祇耆阇崛山中，與大比丘僧，圍繞說法。爾時賢者阿難，見提婆達多，于如來所，常懷嫉妒，驅飲醉象，推山鎮佛，種種方便，欲得危害。然佛慈心，常有矜愍，于羅睺羅及提婆達多，視之一等無有差別。賢者阿難，睹其如是，常懷怨恨，思惟在意，從座而起，偏袒右肩，長跪合掌，嘆說是事。佛告阿難：「提婆達多不但今日興惡於我，宿世之時亦傷害我，然我于彼常慈念之

現代漢語譯本：『他聽聞毗婆尸佛講述沐浴僧眾的功德，心中欣喜，想要設供養。於是勤奮勞作，得到少許錢財和穀物，用來佈施洗浴用具以及飲食，請佛和僧眾，全部奉獻。因為這個福德行為，他壽命終結后，生到首陀會天，擁有這樣的光相。』 現代漢語譯本：佛告訴阿難：『這位天人，不僅今天供養佛和僧眾，在尸棄佛時也來到世間，供養世尊和僧眾，乃至迦葉佛時，也是如此。』 現代漢語譯本：佛告訴阿難：『這位天人不僅承事供養七佛，在未來世賢劫之中，將有千佛出世，他也將一一為佛和僧眾沐浴，就像今天一樣，沒有差別。』當時世尊，因此為他授記：『在未來世，經過無數阿僧祇百劫，他將成佛，號為凈身，十號具足，所教化的眾生，不可計數。』 現代漢語譯本：當時阿難以及四眾弟子，聽聞佛所說，歡喜無量，都說：『如來出世，利益太大了，這樣少許的佈施，獲得的果報卻如此之多。』 現代漢語譯本：佛告訴阿難：『說得好啊，說得好啊！正如你所說。』於是為大眾，廣泛宣說微妙的佛法。聽聞佛法的人，有的證得須陀洹果、斯陀含果、阿那含果、阿羅漢果，有的發起了無上菩提心，各自歡喜，頂戴奉行。 現代漢語譯本：◎ 現代漢語譯本：（四二）善事太子入海品第三十七（丹本此品卻在九卷為四十二） 現代漢語譯本：一時，佛在王舍城耆阇崛山中，與大比丘僧眾，圍繞說法。當時賢者阿難，看到提婆達多，對於如來，常常懷有嫉妒，驅使醉象，推山鎮壓佛，用種種方法，想要危害佛。然而佛的慈悲心，常常憐憫他，對於羅睺羅和提婆達多，看待他們一樣，沒有差別。賢者阿難，看到這種情況，常常懷有怨恨，心中思量，從座位上站起來，袒露右肩，長跪合掌，感嘆這件事。佛告訴阿難：『提婆達多不僅今天對我作惡，在過去世也傷害過我，然而我對他常常慈念。』

English version: 'Having heard Vipasyin Buddha speak of the merits of bathing the Sangha, he was delighted in his heart and thought of making offerings. So he worked diligently, obtained a small amount of money and grain, and used them to provide bathing equipment and food. He invited the Buddha and the Sangha, and offered everything. Because of this meritorious act, after his life ended, he was born in the Suddhavasa Heaven, possessing this radiant appearance.' English version: The Buddha told Ananda, 'This deva, not only today made offerings to the Buddha and the Sangha, but also came to the world during the time of Sikhin Buddha, making offerings to the World Honored One and the Sangha, and even during the time of Kasyapa Buddha, it was the same.' English version: The Buddha told Ananda, 'This deva not only served and made offerings to the seven Buddhas, but in the future, during the Bhadrakalpa, when a thousand Buddhas appear, he will also bathe each Buddha and the Sangha, just as he does today, without any difference.' At that time, the World Honored One, because of this, gave him a prophecy: 'In the future, after countless asamkhyeya kalpas, he will become a Buddha, named Pure Body, possessing the ten titles, and the beings he will convert will be countless.' English version: At that time, Ananda and the four assemblies, having heard what the Buddha said, were immeasurably joyful, and all said, 'The appearance of the Tathagata in the world is of great benefit. Such a small offering yields such great rewards.' English version: The Buddha told Ananda, 'Excellent, excellent! Just as you have said.' Then, for the assembly, he extensively expounded the wonderful Dharma. Those who heard the Dharma, some attained the fruit of Srotapanna, Sakrdagamin, Anagamin, and Arhat, and some aroused the supreme Bodhi mind. Each was joyful and respectfully received and practiced the teachings. English version: ◎ English version: (42) Chapter 37: Prince Good Deeds Enters the Sea (In the Dan version, this chapter is in volume nine as chapter forty-two) English version: At one time, the Buddha was in Mount Gridhrakuta in Rajagriha, surrounded by a large assembly of Bhikshus, expounding the Dharma. At that time, the venerable Ananda saw Devadatta, who always harbored jealousy towards the Tathagata, driving intoxicated elephants, pushing mountains to crush the Buddha, and using various means to harm him. However, the Buddha's compassionate heart always had pity for him. He regarded Rahula and Devadatta as equal, without any difference. The venerable Ananda, seeing this, often harbored resentment, pondered in his mind, rose from his seat, bared his right shoulder, knelt with his palms together, and lamented this matter. The Buddha told Ananda, 'Devadatta not only does evil to me today, but also harmed me in past lives, yet I always have compassionate thoughts towards him.'

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。」

賢者阿難即白佛言：「不審宿世，提婆達多，亦為傷害，爾時慈愍，其事云何？愿具說示。」

佛告阿難：「過去久遠，無數無量不可思議阿僧祇劫，此閻浮提，有一國王，名曰勒那跋彌，晉言寶鎧，領五百小國王，有五百夫人婇女，皆無有子。王便禱祠諸天日月山海樹神，經年曆紀，不獲子息。王大愁憂，而自念言：『我今無子，旦夕崩亡，國無紹繼，天下必亂。所以者何？五百諸臣，不相賓伏，便當力諍，強弱相𣣋，抂殺無辜，亡國喪民，莫不由此。』念是事已，益增憒惱。時有天神，知王至意，于王夢中，而語王言：『城外林中，有二仙士，其第一仙，身有金色，福德聰辯，不可逮及，汝茍鬚子，可往求請，必當回意來生王家。』王尋驚悟，差有喜色，即敕駕乘，單將數人，遍至推覓，便得見之，即向求哀，種種自說，國無繼嗣，憂深慮重。『貪屈大仙，來生我家，紹繼國嗣，去我憂患。若不見恥，唯垂見顧。』爾時仙人，見王慇勤，不忍拒逆，即便可之。第二仙人，復語王言：『我亦當往生於王家。』王大歡喜，便辭還宮。

「經歷數時，金色仙人，即取命終。王大夫人，名曰蘇摩，即覺有娠。聰明女人，能得此智知所懷妊，分別男女，便自說言：『我所懷妊，必當是男。』王及宮內，聞此語已，欣悅無量。王敕宮內夫人婇女，盡共承給，稱悅其意，床褥飲食，極令細軟，將護進止，不臨危險

賢者阿難立即對佛說：『我不知道過去世，提婆達多也曾傷害過您，那時您慈悲憐憫，情況是怎樣的呢？希望您能詳細地講述。』 佛告訴阿難：『在過去很久遠，無數無量不可思議的阿僧祇劫之前，這個閻浮提，有一位國王，名叫勒那跋彌，晉語翻譯為寶鎧，統領著五百個小國，有五百位夫人和宮女，但都沒有孩子。國王便向諸天、日月、山海、樹神祈禱，經過一年又一年，都沒有得到子嗣。國王非常憂愁，自己想道：『我現在沒有兒子，早晚會去世，國家沒有繼承人，天下必定會大亂。為什麼呢？五百位大臣，不會互相臣服，就會互相爭鬥，強者欺凌弱者，枉殺無辜，導致國家滅亡，人民遭殃，都是因為這個原因。』想到這些事後，更加煩惱。當時有一位天神，知道國王的心意，在國王的夢中，對國王說：『城外的樹林中，有兩位仙人，其中第一位仙人，身有金色，福德智慧，無人能及，你如果需要兒子，可以去請求他，他一定會願意轉生到你家。』國王醒來后，感到有些高興，立即命令駕車，只帶了幾個人，到處尋找，便找到了他們，立即向他們哀求，詳細地說明了自己國家沒有繼承人，憂慮深重的情況。『希望您能屈尊大仙，來我家轉生，繼承王位，解除我的憂患。如果您不嫌棄，請您考慮一下。』當時仙人，看到國王如此懇切，不忍心拒絕，就答應了他。第二位仙人，又對國王說：『我也將轉生到你家。』國王非常高興，就告辭回宮。 『經過一段時間，那位金色仙人，就去世了。國王的大夫人，名叫蘇摩，就感覺自己懷孕了。聰明的女人，能夠知道自己懷的是什麼，分辨男女，就自己說：『我懷的，必定是男孩。』國王和宮裡的人，聽到這話后，都非常高興。國王命令宮裡的夫人和宮女，都一起服侍她，讓她稱心如意，床鋪飲食，都非常柔軟細緻，照顧她的行動，不讓她靠近危險的地方。

The wise Ananda then said to the Buddha, 'I do not know about past lives, whether Devadatta also harmed you then, and what was the situation of your compassion and pity at that time? I wish you would explain it in detail.' The Buddha told Ananda, 'In the distant past, countless immeasurable inconceivable asamkhya kalpas ago, in this Jambudvipa, there was a king named Ratanavarma, which translates to 'Treasure Armor' in Jin, who ruled five hundred small kingdoms and had five hundred wives and concubines, but none of them had children. The king then prayed to the gods, the sun, the moon, the mountains, the seas, and the tree spirits, and after years, he still did not have any offspring. The king was very worried and thought to himself, 'Now that I have no son, I will die sooner or later, and the country will have no successor, and the world will surely be in chaos. Why is that? The five hundred ministers will not submit to each other, and they will fight each other, the strong will bully the weak, innocent people will be killed unjustly, and the country will be destroyed and the people will suffer, all because of this.' After thinking about these things, he became even more distressed. At that time, a god, knowing the king's intention, spoke to the king in a dream, saying, 'In the forest outside the city, there are two immortals, the first of whom has a golden body, and his blessings and wisdom are unmatched. If you need a son, you can go and ask him, and he will surely be willing to be reborn into your family.' The king woke up, feeling somewhat happy, and immediately ordered his carriage to be prepared, and taking only a few people, he searched everywhere and found them. He immediately begged them, explaining in detail that his country had no successor and that he was deeply worried. 'I hope you, great immortals, will condescend to be reborn into my family, inherit the throne, and relieve my worries. If you do not mind, please consider it.' At that time, the immortal, seeing the king's sincerity, could not bear to refuse, and agreed. The second immortal then said to the king, 'I will also be reborn into your family.' The king was very happy and took his leave to return to the palace. 'After some time, the golden immortal passed away. The king's chief wife, named Soma, then felt that she was pregnant. A wise woman, able to know what she is carrying and distinguish between male and female, said to herself, 'What I am carrying must be a boy.' The king and the people in the palace, upon hearing this, were all very happy. The king ordered the wives and concubines in the palace to all serve her together, to make her happy, and the bedding and food were all very soft and delicate, and they took care of her movements, not letting her near any dangerous places.'

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。十月已滿，其大夫人，便生男兒，端正絕異，身紫金色，其發紺青，人相具足，王及內外，觀之無厭。因召相師，令占相之。相師尋詣，上下觀相，歡喜踴躍，而白王言：『此兒相好，人中難有，聰明福德，不可逮及。』王聞遂喜，復告相師，可為立字。相師問王：『今此太子，受胎已來，有何變異？』王即答言：『此太子母，索來妒惡，樂人之過，妄舉姦非，見他人善，心不為喜；懷妊已來，志性改異，為人慈仁，矜愚愛智，好修施惠，等意護養。』相師聞此，贊言：『善哉！此是兒志，寄情于母。』便為立字，字迦良那伽梨，晉言善事。其第二夫人，名曰弗巴，第二仙人，亦覆命終，生於第二夫人腹中，日月足滿，便生男兒，形體狀貌，無他殊異。復召相師，而瞻相之。相師披觀，而語之言：『此太子者，是常人耳，福德智慧，為足自任。』王復敕之，為其立字。相師復言：『有何異事？』王語相師：『此太子母，索性忠良，為人慈順，樂宣人善；懷妊已來，返更樂惡，嫉妒賢能，見善不喜。』相師復言：『此亦兒志，寄之於母，故使然耳。』因即立字，為波婆伽梨，晉言惡事。

「其王爾時，注心愛念迦良那伽梨，不失其意，即敕為起三時之殿，冬時居溫殿，春秋居中殿，夏時居涼殿，安置伎樂，而娛樂之。太子漸大，聰辯殊異，學諸世典，十八部經，誦持通利，善其義理

十個月期滿，大夫人便生下了一個男孩，相貌端正絕倫，全身呈紫金色，頭髮呈紺青色，具備所有完美的人相，國王和內外臣民都看不夠。於是召來相師，讓他占卜相面。相師隨即來到，上下仔細觀察，歡喜雀躍，對國王說：『這個孩子相貌極好，世間罕有，聰明和福德都無人能及。』國王聽了非常高興，又告訴相師，可以為他取名字。相師問國王：『這個太子自從受孕以來，有什麼不同尋常的變化嗎？』國王回答說：『這個太子的母親，向來嫉妒心強，喜歡議論別人的過錯，胡亂指責別人的奸邪，看到別人好，心裡就不高興；自從懷孕以來，性情大變，變得慈悲仁愛，憐憫愚笨，喜愛聰明，喜歡行善佈施，平等地關愛和養育。』相師聽了這些，讚歎道：『太好了！這是孩子的志向，寄託在母親身上。』於是為他取名為迦良那伽梨，翻譯成晉語就是善事。他的第二夫人，名叫弗巴，第二個仙人，也同樣命終，投生到第二夫人的腹中，足月后，便生下了一個男孩，形體相貌，沒有什麼特別之處。又召來相師，為他看相。相師仔細觀察后，對國王說：『這個太子，只是個普通人罷了，福德和智慧，足夠他自己使用。』國王又命令他，為他取名字。相師又問：『有什麼不同尋常的事情嗎？』國王告訴相師：『這個太子的母親，向來忠厚善良，為人慈愛順從，喜歡宣揚別人的優點；自從懷孕以來，反而變得喜歡作惡，嫉妒賢能，看到別人好就不高興。』相師又說：『這也是孩子的志向，寄託在母親身上，所以才這樣。』於是就為他取名為波婆伽梨，翻譯成晉語就是惡事。 那時，國王一心愛念迦良那伽梨，不讓他有絲毫的不如意，就下令為他建造了三時宮殿，冬天住在溫暖的宮殿，春秋住在中等的宮殿，夏天住在涼爽的宮殿，安置了歌舞伎樂，讓他盡情享樂。太子漸漸長大，聰明辯才非常出衆，學習各種世俗典籍，十八部經典，都能背誦通達，精通其中的義理。

When ten months were completed, the Great Queen gave birth to a son, who was exceptionally handsome, with a body of purple-gold color and dark blue hair. He possessed all the perfect features, and the king and all his subjects, both inside and outside the palace, could not tire of looking at him. Therefore, they summoned a physiognomist to examine his features. The physiognomist arrived promptly, observed him carefully from head to toe, and, filled with joy, said to the king, 'This child's features are excellent, rare in the world. His intelligence and virtue are unmatched.' The king was delighted upon hearing this and asked the physiognomist to give him a name. The physiognomist asked the king, 'Since this prince was conceived, have there been any unusual changes?' The king replied, 'This prince's mother has always been jealous, enjoyed criticizing others' faults, falsely accusing them of wrongdoing, and felt unhappy when seeing others' good qualities. However, since she became pregnant, her disposition has changed greatly. She has become compassionate and kind, showing pity for the foolish and love for the wise. She enjoys practicing charity and giving, and she cares for and nurtures all equally.' Upon hearing this, the physiognomist exclaimed, 'Excellent! This is the child's will, residing in his mother.' He then named him Kālyāṇakārī, which translates to 'Good Deeds' in the Jin language. His second queen, named Phalba, whose previous life was also that of a sage, also gave birth to a son after the full term. This child's appearance was not particularly remarkable. They summoned the physiognomist again to examine him. After careful observation, the physiognomist said to the king, 'This prince is just an ordinary person. His virtue and intelligence are sufficient for his own needs.' The king then ordered him to give the prince a name. The physiognomist asked again, 'Have there been any unusual events?' The king told the physiognomist, 'This prince's mother has always been loyal and kind, compassionate and obedient, and enjoyed praising others' virtues. However, since she became pregnant, she has become fond of evil, jealous of the virtuous, and unhappy when seeing others' good qualities.' The physiognomist replied, 'This is also the child's will, residing in his mother, which is why it is so.' Therefore, he named him Pāpakārī, which translates to 'Evil Deeds' in the Jin language. At that time, the king was deeply fond of Kālyāṇakārī and did not want him to lack anything. He ordered the construction of three palaces for him, a warm palace for winter, a moderate palace for spring and autumn, and a cool palace for summer. He also provided him with music and entertainment. As the prince grew older, his intelligence and eloquence became extraordinary. He studied various secular texts, including the eighteen scriptures, which he could recite fluently and understand thoroughly.

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。后辭出遊，王即聽之，敕治道陌，除去不凈，乘大白象，金銀校飾，千乘萬騎，導從前後，街道陌中，一切人民，挾道兩邊，諸樓閣上，觀者無數，皆言太子：『熟似梵天，威相姿貌，人中希有。』爾時太子，見諸乞兒，身體羸瘦，衣被弊壞，左捉破器，右持折杖，卑言求哀，從人乞匈。太子問曰：『何以乃爾？』群臣答言：『如此人輩，或無父母，孤窮單獨，無所依仰，癃疾狂病，不能作役，無一錢儲，身口所切，是使爾耳。』太子慈愍，心深增悼。轉復前行，見諸屠兒，殺害畜生，稍割稱賣。太子問言：『何以作此？』尋各答言：『我不必樂，祖父已來，以此為業，若舍此事，無以自濟。』太子聞此，長嘆而去。轉前到田，見諸耕者，墾地蟲出，蝦蟆拾吞，復見有蛇，吞食蝦蟆，孔雀飛來，啄食其蛇。太子問人：『此作何等？』耕者答言：『此是我業，于中下種，后當得谷，以自供食，並輸王家。』太子嘆曰：『人由飲食，殺害眾生，役身役力，辛苦乃爾。』轉復前行，見諸獵師，趣向群鳥，挽弓欲射，復見安網，張施在地，見諸禽獸，墮在其中，驚張鳴吼，不能得脫。太子問言：『皆作何等？』咸皆答言：『捕諸禽獸，以自供濟。』太子聞此，深嘆捨去。到河池邊，見捕魚師，張網捕魚，狼藉在地，跳踉申縮，死者無數。太子復問，皆各答言：『我仰此魚，用供衣食。』太子長嘆，愍哀群生

後來，太子請求出游，國王就同意了。國王下令修整道路，清除污穢，太子乘坐裝飾著金銀的大白象，有成千上萬的騎兵前後引導護衛。街道兩旁，所有的人民，都夾道觀看，樓閣之上，觀者無數，都說太子：『真像梵天一樣，威嚴的相貌，人間少有。』當時，太子看見一些乞丐，身體瘦弱，衣衫襤褸，左手拿著破碗，右手拄著斷杖，低聲哀求，向人乞討食物。太子問道：『他們為什麼會這樣？』大臣們回答說：『這些人有的沒有父母，孤苦伶仃，無所依靠，有的身患殘疾，瘋癲生病，不能勞作，沒有一點積蓄，爲了維持生計，所以才這樣。』太子慈悲憐憫，心中更加悲痛。繼續向前走，看見一些屠夫，正在宰殺牲畜，分割售賣。太子問道：『你們為什麼做這個？』他們回答說：『我們並非喜歡，祖輩以來，就以此為業，如果放棄這個，就無法生存。』太子聽了，長嘆一聲離去。又往前走，到了田地，看見一些農夫，正在耕地，地裡的蟲子被翻了出來，蛤蟆就去吞食，又看見有蛇，吞食蛤蟆，孔雀飛來，啄食蛇。太子問人：『這是在做什麼？』農夫回答說：『這是我的職業，在這裡播種，以後可以收穫糧食，用來自己食用，並上交給王家。』太子嘆息道：『人們爲了飲食，殺害眾生，勞累身體，真是辛苦啊。』又往前走，看見一些獵人，追逐鳥群，拉弓要射，又看見他們安放羅網，張設在地上，看見一些禽獸，落入其中，驚慌鳴叫，無法逃脫。太子問道：『你們都在做什麼？』他們都回答說：『捕捉禽獸，用來維持生計。』太子聽了，深嘆一聲離去。到了河邊，看見捕魚的人，張網捕魚，魚兒散落在地上，跳躍掙扎，死了很多。太子又問，他們都回答說：『我們依靠這些魚，用來維持衣食。』太子長嘆一聲，憐憫眾生。

Later, the prince requested to go out for a tour, and the king agreed. The king ordered the roads to be repaired, and the filth to be removed. The prince rode a large white elephant, adorned with gold and silver, with thousands of horsemen leading and guarding him. On both sides of the streets, all the people lined up to watch, and from the towers, countless people observed, all saying of the prince: 'He is just like Brahma, with a majestic appearance, rare among men.' At that time, the prince saw some beggars, their bodies thin and weak, their clothes tattered, holding broken bowls in their left hands and broken staffs in their right, begging in low voices, asking people for food. The prince asked, 'Why are they like this?' The ministers replied, 'These people, some have no parents, are lonely and helpless, with no one to rely on, some are disabled, mad, or sick, unable to work, with no savings, and to maintain their lives, that is why they are like this.' The prince was compassionate and felt even more sorrow in his heart. Continuing forward, he saw some butchers, slaughtering livestock, cutting them up and selling them. The prince asked, 'Why do you do this?' They replied, 'We do not enjoy it, but our ancestors have done this for generations, and if we give it up, we will not be able to survive.' The prince sighed and left. Moving forward again, he arrived at the fields, and saw some farmers, plowing the land, the insects in the soil were turned up, and the toads would swallow them, and then he saw a snake, swallowing the toads, and a peacock flew down, pecking at the snake. The prince asked, 'What is this?' The farmers replied, 'This is my job, here we sow seeds, and later we will harvest grain, to feed ourselves, and to give to the royal family.' The prince sighed, 'People, for the sake of food, kill living beings, and toil their bodies, it is truly hard.' Moving forward again, he saw some hunters, chasing after birds, drawing their bows to shoot, and he saw them setting up nets, spread on the ground, and he saw some birds and beasts, falling into them, crying out in fear, unable to escape. The prince asked, 'What are you all doing?' They all replied, 'Catching birds and beasts, to sustain our lives.' The prince heard this, sighed deeply, and left. Arriving at the riverbank, he saw fishermen, casting nets to catch fish, the fish scattered on the ground, jumping and struggling, many of them dead. The prince asked again, and they all replied, 'We rely on these fish, to provide us with food and clothing.' The prince sighed deeply, and felt compassion for all living beings.

---

。『為衣食故，乃當如是，殺害眾生，供俟身口；殃罪日滋，后報如何？』便回還宮，憂念不樂，往白父王：『愿賜一愿。』王答之曰：『恣汝所欲，不相違逆。』太子白王：『出行遊觀，睹彼群品，為衣食故，欺誑殺害，積罪日增，意甚悼愍，欲得供濟。愿王聽我，用於王藏，自恣佈施，充民所乏。』王于太子，倍加愛念，聞其所語，不能違意，即便可之。

「於是太子，即時宣下，告諸人民：『迦良那伽梨太子，佈施窮困乏短之者，一切施給，皆悉來取，若有欲須金銀寶物衣服飲食及諸所須，當施與之。』即開王藏，出諸寶物，著諸城門，及置市中，隨人所須，一切悉給。爾時諸國，沙門婆羅門、貧窮孤老、癃殘疾病，強弱相扶，次第而至，須衣與衣，須食與食，金銀寶物，恣意而與。爾時人民，展轉相語，遍閻浮提，皆悉來集，用王寶藏，三分向二。時典藏臣，入白王言：『大王典領五百小國，諸國使命，當有往返，事須寶物，還相報遺。太子佈施，用王內藏，三分之物，向用其二。王可思之，勿令後悔。』王聞是語，而告臣言：『我此太子，意好佈施，其心猛盛，不可迴轉，若當禁遮儻違其意，令其憂惱，當云何耶？分恣其意，莫得違失。』如是數時，太子佈施，所殘藏物，三分用二。臣復白王：『前所殘物，日日佈施，三分之中，已更用二，余殘少許，當俟信遺，不可盡用。愿王熟思，后莫見咎

『爲了衣食的緣故，竟然要這樣做，殺害眾生，來供養自己的身口；罪孽日益增加，將來會得到怎樣的報應呢？』於是便回到宮中，憂愁不樂，去告訴父王：『希望您能答應我一個願望。』國王回答說：『隨你想要什麼，我都不會違揹你的意思。』太子告訴國王：『我出宮遊玩時，看到那些人們，爲了衣食的緣故，欺騙殺害，罪孽日益增加，我心裡非常悲痛，想要幫助他們。希望父王允許我，動用國庫，隨意佈施，來滿足百姓的匱乏。』國王對太子，更加愛憐，聽到他所說的話，不忍違揹他的意願，就答應了他。 於是太子，立刻下令，告訴人民：『迦良那伽梨太子，要佈施給那些貧困缺乏的人，一切都施捨給他們，大家都來領取，如果有需要金銀財寶、衣服飲食以及其他所需之物，都會施捨給你們。』隨即打開國庫，拿出各種寶物，放在各個城門，以及集市之中，隨人們所需，一切都給予。當時各國的沙門、婆羅門、貧窮的孤寡老人、殘疾疾病的人，互相攙扶著，依次來到，需要衣服的就給衣服，需要食物的就給食物，金銀財寶，隨意給予。當時的人們，互相轉告，傳遍整個閻浮提，都聚集而來，國庫的寶藏，已經用了三分之二。這時掌管國庫的官員，入宮稟告國王說：『大王您統治著五百個小國，各國使者，會有往來，事情需要寶物，用來互相贈送。太子佈施，動用國庫，三分之物，已經用了兩分。大王您要考慮一下，不要將來後悔。』國王聽到這話，就告訴大臣說：『我的這個太子，喜歡佈施，他的心意很強烈，不可改變，如果加以阻止，恐怕會違揹他的心意，讓他憂愁煩惱，那該怎麼辦呢？就隨他的意願吧，不要違揹他的意思。』這樣過了幾次，太子佈施，剩下的國庫財物，三分之中，已經用了兩分。大臣又稟告國王說：『之前剩下的財物，每天都在佈施，三分之中，已經又用了兩分，剩下的很少了，要留著以備不時之需，不能全部用完。希望大王您仔細考慮，以後不要責怪。』

'For the sake of clothing and food, they have to do this, killing living beings to provide for their own bodies and mouths; their sins increase daily, what will be the consequences in the future?' Then he returned to the palace, worried and unhappy, and went to tell his father the king: 'I hope you can grant me one wish.' The king replied: 'Whatever you desire, I will not go against your wishes.' The prince told the king: 'When I went out to travel and observe, I saw those people, for the sake of clothing and food, deceiving and killing, their sins increasing daily, I feel very sad and want to help them. I hope my father will allow me to use the royal treasury to give freely, to satisfy the people's needs.' The king loved the prince even more, and hearing what he said, he could not bear to go against his wishes, so he agreed. Then the prince immediately issued an order, telling the people: 'Prince Kalanagara is going to give to those who are poor and in need, everything will be given to them, everyone come and receive, if you need gold, silver, treasures, clothes, food, and other necessities, they will be given to you.' Then he opened the royal treasury, took out all kinds of treasures, placed them at each city gate, and in the market, according to people's needs, everything was given. At that time, the monks, Brahmins, poor, widowed, elderly, disabled, and sick people from various countries, supporting each other, came in order, those who needed clothes were given clothes, those who needed food were given food, gold, silver, and treasures were given freely. At that time, people told each other, spreading throughout Jambudvipa, and they all gathered, and two-thirds of the royal treasury had been used. At this time, the official in charge of the treasury, entered the palace and reported to the king: 'Your Majesty, you rule five hundred small countries, and there will be envoys from various countries, and things will need treasures to be given as gifts. The prince is giving away the royal treasury, and two-thirds of the treasury has already been used. Your Majesty, you should consider it, and do not regret it in the future.' The king heard this and told the minister: 'My prince likes to give, his intention is very strong, it cannot be changed, if we stop him, I am afraid it will go against his wishes, and make him worried and upset, what should we do? Let him have his way, do not go against his wishes.' After several times, the prince gave away the remaining treasury, and two-thirds of the three parts had been used. The minister again reported to the king: 'The remaining wealth from before, is being given away every day, and two-thirds of the three parts have already been used, and very little is left, it should be kept for emergencies, it cannot be used up. I hope Your Majesty will consider it carefully, and do not blame us later.'

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。』王便思惟，而告臣曰：『吾愛此子，特復倍餘，不忍顯露違逆其意，若來索寶，小避行來，若其急索，且復與之。乍得乍不得，可延日月。』爾時藏臣，得王教已，太子後日，來索寶時，其臣托緣，余處行來，或時索得，或時不得，不能一一稱其所須。太子覺之，而自念言：『今此藏臣，有何力能，敢違失我，不相承用？將是王意，故使爾耳。又人子禮，不應竭用父母庫藏令其盡也。今此藏中，所殘無幾，我當云何，得於財寶，給施一切令無有乏？』作是念已，即問諸人：『今此世間，作何事業，可得多財稱意用之？』有一人言：『不避劇難，遠出販賣，可得多財。』有一人言：『墾治田畝，不避寒暑，廣種五穀，可得多財。』有一人言：『多養六畜，隨時將護，時節蕃息，可得多財。』有一人言：『唯不顧命，能入大海，至龍王宮，求如意珠，斯事成辦，最得多財。』

「於時太子聞眾人語，而自念言：『行估種田，畜養六畜，且非我宜，得利無幾。唯入大海，詣龍王宮，此入我意，當勤求是事。』作是念已，往白父王：『我欲入海，求索珍寶，給施眾生，用之無盡。唯愿父母，當見聽許。』王及夫人，聞太子言，甚懷憂灼，問太子曰：『汝有何意，而欲入海？茍欲佈施，成汝本志，我家所有藏內余殘，盡當與汝，以用佈施。何為自棄，云欲入海？又聞海中，多諸劇難，黑風羅剎，水浪回波，摩竭大魚，水色之山，如斯眾難，安全者少，百伴共往，時有一還

現代漢語譯本：國王思索了一番，然後告訴大臣說：『我愛這個兒子，特別地超過其他兒子，不忍心直接違揹他的意願。如果他來索要寶物，就稍微躲避一下，如果他急著索要，就再給他。時而得到時而得不到，可以拖延些時日。』當時，掌管寶藏的大臣得到國王的指示后，太子後來來索要寶物時，大臣就找藉口，到別處去，或者躲避不見。有時能要到，有時要不到，不能完全滿足他的需求。太子察覺到了，心裡想：『現在這個掌管寶藏的大臣，有什麼能力，敢違揹我的意願，不聽從我的吩咐？這一定是父王的意思，所以才讓他這樣做的。而且，做兒子的禮節，不應該把父母的庫藏全部用光。現在這個庫藏里，剩下的已經不多了，我該怎麼辦，才能得到財寶，用來佈施給一切眾生，讓他們都不匱乏呢？』這樣想著，就問眾人：『現在這個世間，做什麼事業，可以得到很多財寶，隨意使用呢？』有一個人說：『不怕艱難險阻，到遠處去販賣貨物，可以得到很多財寶。』有一個人說：『開墾田地，不怕寒冷酷暑，廣泛種植五穀，可以得到很多財寶。』有一個人說：『多養六畜，隨時照料，到時節就能繁殖，可以得到很多財寶。』有一個人說：『只有不顧惜性命，能夠進入大海，到龍王宮，求得如意寶珠，這件事如果辦成，就能得到最多的財寶。』 當時太子聽了眾人的話，心裡想：『做買賣、種田、畜養六畜，都不適合我，得到的利益也很少。只有進入大海，到龍王宮，這個想法符合我的心意，我應當努力去做這件事。』這樣想著，就去告訴父王：『我想要進入大海，尋求珍寶，用來佈施給眾生，讓他們用之不盡。希望父母能夠允許。』國王和夫人，聽了太子的話，非常擔憂，問太子說：『你有什麼想法，想要進入大海？如果想要佈施，完成你的心願，我家所有庫藏里剩下的，都給你，用來佈施。為什麼要自己放棄，說要進入大海？而且聽說海中，有很多艱難險阻，黑風羅剎，水浪迴旋，摩竭大魚，水色的山，像這樣的眾多災難，安全回來的人很少，一百個人一起去，有時才有一個人回來。』

English version: The king pondered and then said to his minister, 'I love this son, especially more than the others, and I cannot bear to openly go against his wishes. If he comes to ask for treasures, evade him slightly. If he urgently demands them, then give them to him again. Sometimes he gets them, sometimes he doesn't, which can delay things.' At that time, the minister in charge of the treasury, having received the king's instructions, when the prince came to ask for treasures later, the minister would make excuses, go elsewhere, or avoid him. Sometimes he would get them, sometimes he wouldn't, and he couldn't fully satisfy his needs. The prince noticed this and thought to himself, 'Now, this minister in charge of the treasury, what power does he have to dare to disobey me and not follow my orders? This must be the king's intention, that's why he's doing this. Moreover, as a son, it's not proper to use up all of my parents' treasury. Now, there's not much left in this treasury. What should I do to obtain treasures to give to all beings so that they will not lack?' Thinking this, he asked the people, 'In this world, what kind of work can one do to obtain a lot of wealth to use as one pleases?' One person said, 'Not fearing difficulties, going far away to trade can bring a lot of wealth.' Another person said, 'Cultivating fields, not fearing the cold and heat, and widely planting grains can bring a lot of wealth.' Another person said, 'Raising many livestock, taking care of them at all times, and they will multiply in due season, can bring a lot of wealth.' Another person said, 'Only by disregarding one's life, being able to enter the ocean, go to the Dragon King's palace, and seek the wish-fulfilling pearl, if this matter is accomplished, one can obtain the most wealth.' At that time, the prince heard the people's words and thought to himself, 'Trading, farming, and raising livestock are not suitable for me, and the benefits are few. Only entering the ocean and going to the Dragon King's palace, this idea suits my mind, and I should strive to do this.' Thinking this, he went to tell his father, 'I want to enter the ocean to seek treasures to give to all beings, so that they may use them endlessly. I hope my parents will allow me.' The king and queen, hearing the prince's words, were very worried and asked the prince, 'What is your intention in wanting to enter the ocean? If you want to give alms and fulfill your original wish, all that remains in our treasury, we will give to you to use for alms. Why abandon yourself and say you want to enter the ocean? Moreover, it is said that in the ocean, there are many difficulties and dangers, black winds, Rakshasas, swirling waves, Makara fish, and mountains of water. With such numerous dangers, few return safely. Out of a hundred people who go together, sometimes only one returns.'

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。汝今何急，沒身危險？我及汝母，無不極憂，諸王臣民，皆懷灼惕之懼。念舍此意，勿更紛紜。』於是太子，聞王此語，心在大計，志存拔濟，王雖留遮，意不傾動，規盡身命，成辦其事，布身於地，腹拍王前，因白王言：『唯愿垂哀！遂子本心。若必拒逆，不見聽許，伏身此地，終不起也。』王及夫人，內外一切，見太子意，不可迴轉，自誓畢死，伏身於地，皆共解喻，曉謝令起。其言如初，執志不變，從一日至二日，乃至六日。王及夫人，自共議言：『太子不食，已經六日，到明七日，命必不全。此兒前後，意欲所作，要必成辦，不可迴轉。若令入海，猶有還理；今違其意，交斷人望。就當聽之，放憂在後。』王與夫人，相可已訖，俱共來前，各捉一手，涕淚交流，因語之言：『聽汝入海，可起還食。』

「於時太子，聞王語已，歡喜而起，曉喻父母：『我雖入海，不久當還，唯愿莫大憂念於我。』為辦種種肴膳飲食，已訖出外，廣行宣令：『迦良那伽梨，今欲入海，誰欲往者？當共俱進。』爾時國中，有五百賈客，咸皆來集，悉言欲去。是時國中有盲導師，自前已曾數返入海，太子聞之，即往到邊，向其慇勤，嘉言求曉：『汝當與我共入大海，示我行來利害去就。』導師答言：『我既年老，又盲無見，雖欲自去，私情甚難。王愛太子，隆倍異常，須臾離目，有懷悒遲。今聞與我，共入大海，儻復見拒，咎我不少

現代漢語譯本：『你現在為何如此著急，不顧自身危險？我和你母親都非常擔憂，各位國王、大臣和百姓也都懷著焦灼不安的恐懼。希望你放棄這個念頭，不要再猶豫不決。』於是太子聽了國王的話，心中自有宏大的計劃，立志要解救眾生，國王雖然阻攔，他的心意卻毫不動搖，決心要獻出自己的生命來完成這件事，他趴在地上，腹部貼著國王面前，於是對國王說：『只希望您能可憐我！成全我的心願。如果一定要拒絕，不肯答應，我就伏在這裡，終究不會起來。』國王和夫人，以及內外所有人，看到太子心意已決，不可改變，發誓要死在這裡，趴在地上，都一起勸解開導，勸他起來。但他說的還是和之前一樣，意志堅定不變，從一天到兩天，甚至到六天。國王和夫人，自己商量說：『太子不吃飯，已經六天了，到明天第七天，性命必定不保。這個孩子前後，想要做的事情，一定要完成，不可改變。如果讓他入海，還有回來的道理；現在違揹他的意願，會斷絕人們的希望。不如就聽他的，把憂慮放在後面。』國王和夫人，商量好之後，一起走到太子面前，各自拉著他的一隻手，淚流滿面，於是對他說：『聽你入海，可以起來吃飯了。』 當時太子，聽了國王的話后，歡喜地站了起來，告訴父母：『我雖然入海，不久就會回來，希望你們不要太過於擔憂我。』他準備了各種美味佳餚，吃完后就出門，廣為宣告：『迦良那伽梨，現在要入海，誰想去的？可以一起前往。』當時國內，有五百個商人，都聚集過來，都說想要去。這時國內有一個盲人嚮導，之前已經多次入海，太子聽說了，就到他身邊，慇勤地向他請教：『你應當和我一起進入大海，告訴我航行的利弊和去向。』嚮導回答說：『我既然年老，又瞎了看不見，即使想自己去，私下裡也很難。國王愛太子，比平常更加隆重，片刻都不能離開視線，心中懷著憂慮。現在聽說要和我一起入海，恐怕會再次拒絕，責怪我不少。』

English version: 『Why are you so anxious now, disregarding your own safety? Your mother and I are extremely worried, and all the kings, ministers, and people are filled with burning fear. I hope you give up this idea and stop hesitating.』 Then the prince, hearing the king's words, had a grand plan in his heart, determined to save all beings. Although the king tried to stop him, his will did not waver. He was determined to give his life to accomplish this. He lay on the ground, his abdomen touching the ground in front of the king, and then said to the king: 『I only hope you can have mercy on me! Fulfill my wish. If you must refuse and will not agree, I will lie here and never get up.』 The king and queen, and everyone inside and outside, seeing that the prince's mind was made up and could not be changed, vowing to die there, lying on the ground, all together tried to persuade and enlighten him, urging him to get up. But he said the same as before, his will firm and unchanged, from one day to two days, even to six days. The king and queen discussed among themselves, saying: 『The prince has not eaten for six days, and by tomorrow, the seventh day, his life will surely be in danger. This child, before and after, whatever he wants to do, he must accomplish, and it cannot be changed. If we let him go to the sea, there is still a chance for him to return; now if we go against his will, we will cut off people's hopes. It is better to listen to him and put our worries behind us.』 After the king and queen had discussed it, they went together to the prince, each holding one of his hands, tears streaming down their faces, and then said to him: 『We will let you go to the sea, you can get up and eat.』 At that time, the prince, after hearing the king's words, happily stood up and told his parents: 『Although I am going to the sea, I will return soon, I hope you will not worry too much about me.』 He prepared all kinds of delicacies and after eating, he went out and widely announced: 『Kalyanagari is now going to the sea, who wants to go? We can go together.』 At that time, in the country, there were five hundred merchants, all gathered together, all saying they wanted to go. At this time, there was a blind guide in the country, who had been to the sea many times before. The prince heard about it and went to his side, earnestly asking him for guidance: 『You should go with me into the sea and show me the advantages and disadvantages of the journey and where to go.』 The guide replied: 『Since I am old and blind, even if I want to go myself, it is very difficult privately. The king loves the prince more than usual, and cannot bear to be separated from him for a moment, with worry in his heart. Now that he hears that I am going to the sea with you, I am afraid he will refuse again and blame me a lot.』

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。』於時太子，聞是語已，即便還宮，自白父王：『今此國中，有盲導師，前已數返，曾到大海，愿王敕曉，令共我去。』王聞是語，自往其所，語導師言：『我此太子，志存入海，種種諫語，意堅不回，事不得已，今聽就去。念其年少，未厭辛苦，聞汝前行，知海去就，望汝回意，忍勞共往。』爾時導師，聞王是語，即白王言：『恨我年耆，盲無所見，大王所敕，豈敢有違？』王得是語，即自還宮。於時太子，即共導師，論定發日。還到王所，王問左右：『誰敬愛我，可與太子共往采寶。』波婆伽梨，即白王言：『愿與兄俱，共涉大海。』王聞此語，而自念言：『今弟共往險厄之中，儻能濟要，勝於他人。』作是念已，即可聽去。

「爾時太子，出三千兩金，以千兩辦糧，千兩辦船，復以千兩辦諸所須。嚴辦已訖，於是欲發。王及夫人，諸王臣民，啼哭送之，別於路次。於是太子，與諸同伴，進道而去。到于海邊，牢治其船，令有七重，候風時節，推著水中，以七大索，繫於海邊，搖鈴唱令，語眾人言：『汝等皆聽！海中眾難，水浪回波，惡龍羅剎，黑風回覆，海色之山，摩竭大魚，如是余難，其數猶多。前後入海，吉還者少。若狐疑者，於此可還。誰能堅意，分捨身命，不顧父母，不戀妻子，當共入海，至於寶所，若得珍寶，安隱還歸，子孫七世，用不可盡。』作是令已，便斷一索，日日如是，至於七日，唱令已訖，斷第七索，望風舉帆，船疾如箭，逕與諸人，到彼寶渚

現代漢語譯本：當時，太子聽到這些話后，立即返回宮殿，親自告訴父王：『現在我們國家裡，有一位盲人導師，他之前多次去過大海，希望父王下令，讓他和我一起去。』國王聽到這話，親自去見那位導師，對他說：『我的太子一心想去大海，我多次勸說，他心意堅定不肯改變，事情到了這個地步，只好聽任他去。考慮到他年紀還小，沒有經歷過辛苦，聽說你以前去過，知道大海的情況，希望你能改變主意，忍受勞累和他一起去。』當時，導師聽到國王這樣說，就對國王說：『我恨自己年老體衰，眼睛又看不見，大王您既然命令，我怎敢違抗呢？』國王聽了這話，就自己回宮了。當時，太子就和導師商定了出發的日期。然後又去見國王，國王問左右大臣：『誰最愛戴我，可以和太子一起去採寶？』波婆伽梨就對國王說：『我願意和哥哥一起，共同去闖蕩大海。』國王聽到這話，心裡想：『現在弟弟和他一起去冒險，如果能幫助他渡過難關，比其他人要強。』這樣想著，就同意他們去了。 當時，太子拿出三千兩黃金，用一千兩準備糧食，一千兩準備船隻，另外一千兩準備其他所需物品。一切準備妥當后，就準備出發了。國王和王后，以及各位大臣和百姓，都哭著送別，在路邊依依不捨。於是，太子和他的同伴們，就上路了。他們來到海邊，把船修繕牢固，加固到七層，等待風向適宜的時候，把船推入水中，用七根大繩子繫在海邊，搖鈴發出號令，告訴眾人說：『你們都聽著！海中有很多危險，水浪迴旋，有惡龍羅剎，黑風會把船掀翻，還有海色的山，摩竭大魚，像這樣的危險還有很多。以前下海的人，能平安回來的很少。如果有人猶豫不決，現在可以回去。誰能下定決心，捨棄生命，不顧父母，不留戀妻子，就和我一起下海，去尋找寶藏，如果能得到珍寶，平安歸來，子孫七代都用不完。』發出號令后，就斷開一根繩子，每天都這樣，到了第七天，號令完畢，斷開第七根繩子，趁著風勢揚起風帆，船像箭一樣飛速前進，直接和眾人到達了寶藏所在的島嶼。

English version: At that time, the crown prince, upon hearing these words, immediately returned to the palace and personally told his father, the king: 'Now in our kingdom, there is a blind guide who has been to the sea many times before. I wish that Your Majesty would order him to go with me.' Upon hearing this, the king went to see the guide himself and said to him: 'My crown prince is determined to go to the sea. I have advised him many times, but his will is firm and he will not change his mind. Since things have come to this point, I have no choice but to let him go. Considering that he is still young and has not experienced hardship, and hearing that you have been there before and know the situation of the sea, I hope you can change your mind, endure the hardship, and go with him.' At that time, the guide, upon hearing the king's words, said to the king: 'I regret that I am old and frail, and my eyes are blind. Since Your Majesty has ordered it, how dare I disobey?' Upon hearing this, the king returned to the palace. Then, the crown prince and the guide discussed and set the date of departure. Then he went to see the king again, and the king asked his ministers: 'Who loves me the most and can go with the crown prince to collect treasures?' 波婆伽梨 then said to the king: 'I am willing to go with my brother and venture into the sea together.' Upon hearing this, the king thought to himself: 'Now that my younger brother is going with him to face danger, if he can help him overcome difficulties, it would be better than anyone else.' Thinking this, he agreed to let them go. At that time, the crown prince took out three thousand taels of gold, using one thousand taels to prepare food, one thousand taels to prepare ships, and another one thousand taels to prepare other necessities. After all preparations were completed, they were ready to depart. The king and queen, as well as the ministers and people, all wept as they bid farewell, reluctant to part on the roadside. Thus, the crown prince and his companions set off. They arrived at the seaside, reinforced the ship, strengthening it to seven layers, and waited for the wind to be favorable. They pushed the ship into the water, tied it to the shore with seven large ropes, rang the bell to issue a command, and told the crowd: 'Listen, everyone! There are many dangers in the sea, with swirling waves, evil dragons and rakshasas, black winds that can overturn the ship, sea-colored mountains, and makara fish. There are many other dangers like these. Few who have gone to sea before have returned safely. If anyone is hesitant, they can return now. Who can make up their mind, give up their life, disregard their parents, and not miss their wives, come with me to the sea to seek treasures. If we can obtain treasures and return safely, our descendants will have enough to use for seven generations.' After issuing the command, they cut one rope. They did this every day. On the seventh day, after the command was completed, they cut the seventh rope, raised the sails with the wind, and the ship sped like an arrow, directly reaching the island where the treasures were located.

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。太子聰明，通達世典，識寶色相，悉知其價，示諸眾人諸寶好醜，敕語眾賈令隨意取。重告眾賈，令多少得中，多取船重，有沉沒之憂，少取行勞，不補其苦。敕誡已訖，獨與導師，別乘小船，與眾賈別，轉復前進。

「導師問言：『此前應有白色之山，汝為見不？』太子言：『見。』導師語曰：『此是銀山。』轉復前行，導師復問：『當有紺色之山，汝見未耶？』太子答言：『我已見之。』導師語言：『是紺琉璃山。』轉更前進，復問太子：『此中應有黃色之山，汝為見未？』太子言：『見。』導師語之：『此是金山。』到金山下，坐金沙上，導師言曰：『我今羸劣，命必不濟，示方面已，進止道路，汝從是去，前當有城，其城極妙，七寶雜廁。汝到城門，城門若閉，其城門邊，有金剛杵，汝便取杵，以撞其門。城中當有五百天女，各赍寶珠，來用奉汝，更有一女，最特尊勝，所持寶珠，而有紺色，名旃陀摩尼。此如意珠，得便堅持，勿令失脫，其餘與者，亦可取之。攝錄諸根，勿復與語。我今轉極，余命少少，若命終后，念識我恩，對我發哀，埋此沙中。』導師語竟，氣絕命終。對之悲慟，為之葬埋，隨其所教，前進而去。到七寶城，城門堅閉，見金剛杵在其門邊，如語取杵以撞其門，城門便開。五百天女，各持寶珠，來奉太子。最前一女，手所持珠，如語紺色，隨次第攝取，裹在衣角，便旋還來。

「前太子別後，波婆伽梨復語眾人：『行來不易，但當多取

現代漢語譯本：太子聰明，通曉世間典籍，能辨識寶物的成色，完全知道它們的價格，把各種寶物的好壞展示給眾人，告誡眾商人讓他們隨意選取。又鄭重告誡眾商人，讓他們拿取的數量要適中，拿多了船會超重，有沉沒的危險，拿少了路途勞累，又彌補不了他們的辛苦。告誡完畢后，太子獨自與嚮導，另外乘坐小船，與眾商人告別，再次向前進發。 嚮導問道：『前面應該有一座白色的山，你看見了嗎？』太子說：『看見了。』嚮導說：『那是銀山。』再次向前走，嚮導又問：『應該有一座紺青色的山，你看見了嗎？』太子回答說：『我已經看見了。』嚮導說：『那是紺琉璃山。』再次向前走，又問太子：『這裡應該有一座黃色的山，你看見了嗎？』太子說：『看見了。』嚮導告訴他：『那是金山。』到了金山腳下，坐在金沙上，嚮導說：『我現在身體虛弱，性命必定不保，已經指明了方向，前進和停止的道路，你從這裡走，前面應該有一座城，那座城非常精美，用七種寶物混合建造。你到了城門，如果城門關閉著，城門旁邊，有一根金剛杵，你就拿起金剛杵，用它撞擊城門。城中應該有五百個天女，各自拿著寶珠，來獻給你，還有一個女子，最為尊貴殊勝，她所拿的寶珠，是紺青色的，名叫旃陀摩尼。這顆如意寶珠，得到后要緊緊拿著，不要讓它丟失，其餘人給的，也可以拿。收攝好自己的感官，不要再和她們說話。我現在快要不行了，剩下的生命不多了，如果我死後，念及我的恩情，為我哀悼，把我埋在這沙子里。』嚮導說完，就斷氣死了。太子對著他悲痛哭泣，為他安葬，按照他所教的，向前走去。到了七寶城，城門緊閉，看見金剛杵在城門旁邊，按照嚮導說的拿起金剛杵撞擊城門，城門就打開了。五百個天女，各自拿著寶珠，來獻給太子。最前面的一個女子，手裡拿著的寶珠，如嚮導所說的是紺青色的，太子按順序收取，包在衣角里，就轉身回來了。 前太子分別后，波婆伽梨又對眾人說：『行走不容易，只應當多拿取』

English version: The crown prince was intelligent, well-versed in worldly scriptures, able to discern the colors of treasures, and fully aware of their prices. He displayed the various treasures, both good and bad, to the crowd, instructing the merchants to take whatever they pleased. He also solemnly cautioned the merchants to take a moderate amount, as taking too much would overload the ship, risking its sinking, while taking too little would be laborious and not compensate for their hardship. After giving these instructions, the crown prince, along with the guide, boarded a separate small boat, bid farewell to the merchants, and continued onward. The guide asked, 'Ahead, there should be a white mountain, have you seen it?' The crown prince replied, 'I have.' The guide said, 'That is a silver mountain.' Continuing forward, the guide asked again, 'There should be a dark blue mountain, have you seen it?' The crown prince answered, 'I have already seen it.' The guide said, 'That is a dark blue lapis lazuli mountain.' Moving further ahead, he asked the crown prince again, 'Here, there should be a yellow mountain, have you seen it?' The crown prince said, 'I have.' The guide told him, 'That is a gold mountain.' Reaching the foot of the gold mountain, they sat on the golden sand. The guide said, 'I am now weak and my life is surely coming to an end. I have shown you the direction, the path to proceed and stop. From here, you should go forward, and there should be a city ahead, a very exquisite city built with a mixture of seven treasures. When you reach the city gate, if it is closed, there will be a vajra pestle beside the gate. Take the pestle and use it to strike the gate. There should be five hundred celestial maidens in the city, each holding a precious pearl, coming to offer them to you. There will be one maiden, the most noble and superior, holding a pearl that is dark blue, named Chandamani. This wish-fulfilling pearl, once obtained, hold it tightly and do not let it be lost. You may also take the others that are offered. Control your senses and do not speak to them. I am now at my end, with little life remaining. If I die, remember my kindness, mourn for me, and bury me in this sand.' After the guide finished speaking, he breathed his last. The crown prince grieved and wept for him, buried him, and following his instructions, proceeded forward. Reaching the city of seven treasures, the gate was firmly closed. He saw the vajra pestle beside the gate, and as instructed, he took the pestle and struck the gate, and the gate opened. Five hundred celestial maidens, each holding a precious pearl, came to offer them to the crown prince. The foremost maiden held a pearl that was dark blue, as the guide had said. The crown prince took them in order, wrapped them in the corner of his robe, and then turned back. After the former crown prince departed, Pavagali said to the crowd, 'Traveling is not easy, you should just take more.'

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。』眾人貪寶，取之過度。太子還到，其船已滿，放船還來，船便沉沒，諸賈人輩，乍沈乍浮，太子已有如意珠，故身不沒溺。波婆伽梨遙喚太子：『當見救濟，勿便捐棄。』太子聞語，即牽共浮，力勵相挽，便得出海。出海之後，弟語兄言：『我曹兄弟，辭父母來，入于大海，望不空歸。際遇不諧，喪失財寶，單身空到，甚可恥也。』迦良那伽梨天性忠直，即語弟言：『我故得寶。』弟語兄言：『當用見示。』即解衣里以珠示之。弟得見珠，因而懷情，『念我父王恩慈不普，偏愛我兄，我不在意；今我二人，俱來入海，兄得異寶，我獨空歸。從是已后，當賤遇我，我當云何？因其臥寐，陰殺其兄，取其珠寶，歸語父王言，其兄沒海，於是乃當異愛念我。』作是念已，密自懷計，語其兄言：『人村漸近，我曹兄弟，不應俱眠，宜更坐守護持寶珠。』兄即然之，常共更守。波婆伽梨，次應休眠，臥地經時，極過常度，然後乃起。兄複次臥，由坐久故，睡寐極著。波婆伽梨，起入林中，林中有樹，其刺極利，即取兩枚，各長尺五，持來兄邊，兄眠甚重，一手捉刺，當其眼宕，刺令沒刺，收寶而去。太子苦痛，高聲急喚：『波婆伽梨！波婆伽梨！此中有賊。』喚經數返無有應者。

「爾時樹神語太子言：『波婆伽梨，是汝之賊，刺汝眼竟，持汝珠去。』於是太子宛轉辛苦，匍匐而行，漸小前進，到梨師䟦陀國

現代漢語譯本：眾人貪圖寶物，爭相奪取，以致裝載過多。太子返回時，他的船已經裝滿，當船開始返航時，便沉沒了。那些商人們一會兒沉入水中，一會兒又浮上來。太子因為有如意寶珠，所以身體沒有沉沒。波婆伽梨遠遠地呼喚太子：『請救救我，不要拋棄我！』太子聽到呼喚，就拉著他一起漂浮，盡力互相拉扯，最終得以脫離大海。上岸之後，弟弟對哥哥說：『我們兄弟二人，辭別父母來到大海，希望不要空手而歸。但際遇不佳，喪失了財寶，獨自一人空手而回，實在可恥。』迦良那伽梨天性忠厚正直，就對弟弟說：『我得到了寶物。』弟弟對哥哥說：『應該讓我看看。』哥哥就解開衣服，把寶珠給他看。弟弟看到寶珠，心中起了歹念，『想到父王恩澤不均，偏愛哥哥，我並不在意；現在我們二人，一同來到大海，哥哥得到了寶物，我卻獨自空手而歸。從今以後，一定會輕視我，我該怎麼辦？不如趁他睡覺時，偷偷殺了他，奪走他的寶珠，回去告訴父王，說哥哥死在海里，這樣父王就會更加疼愛我。』有了這個想法后，他暗自盤算，對哥哥說：『村莊快到了，我們兄弟二人，不應該一起睡覺，應該輪流坐著守護寶珠。』哥哥同意了，他們就輪流守夜。波婆伽梨，輪到他休息時，躺在地上睡了很久，超過了平常的時間，然後才起來。哥哥再次躺下，因為坐了很久，睡得很沉。波婆伽梨，起身進入樹林，林中有一種樹，樹刺非常鋒利，他就取了兩根，每根長一尺五寸，拿著來到哥哥身邊，哥哥睡得很沉，他一手拿著刺，對著哥哥的眼睛刺去，刺入眼眶，然後拿走寶物離開了。太子痛苦萬分，大聲呼喊：『波婆伽梨！波婆伽梨！這裡有賊！』喊了很多遍都沒有人迴應。 這時樹神對太子說：『波婆伽梨，就是偷你東西的賊，他刺瞎了你的眼睛，拿著你的寶珠走了。』於是太子痛苦地掙扎，艱難地爬行，慢慢地向前移動，來到了梨師䟦陀國。

English version: The crowd, greedy for treasure, took it excessively. When the prince returned, his ship was already full, and as the ship began to return, it sank. The merchants were sometimes submerged and sometimes floated. Because the prince had the wish-fulfilling pearl, his body did not sink. Pova Gali called out to the prince from afar: 'Please save me, do not abandon me!' Upon hearing the call, the prince pulled him along to float together, exerting effort to pull each other, and they finally escaped the sea. After reaching the shore, the younger brother said to the elder brother: 'We brothers bid farewell to our parents and came to the sea, hoping not to return empty-handed. But our encounters were not favorable, we lost our treasures, and returning alone empty-handed is truly shameful.' Kaliana Gali, being naturally loyal and upright, said to his younger brother: 'I have obtained a treasure.' The younger brother said to his elder brother: 'You should show it to me.' The elder brother then opened his clothes and showed him the pearl. Upon seeing the pearl, the younger brother harbored evil intentions, 'Thinking that my father's kindness is not equal, favoring my elder brother, I do not mind; now that we two have come to the sea together, my elder brother has obtained a treasure, while I return alone empty-handed. From now on, I will surely be looked down upon, what should I do? It would be better to secretly kill him while he sleeps, seize his pearl, and return to tell my father that my elder brother died at sea, so that my father will love me even more.' Having this thought, he secretly plotted, and said to his elder brother: 'The village is approaching, we brothers should not sleep together, we should take turns sitting and guarding the pearl.' The elder brother agreed, and they took turns keeping watch. When it was Pova Gali's turn to rest, he lay on the ground and slept for a long time, exceeding the usual time, and then got up. The elder brother lay down again, and because he had been sitting for a long time, he fell into a deep sleep. Pova Gali got up and went into the forest, where there was a tree with very sharp thorns, he took two of them, each one and a half feet long, and came to his elder brother's side. The elder brother was sleeping soundly, he took a thorn in one hand, and stabbed it into his elder brother's eye, piercing the eye socket, and then took the treasure and left. The prince was in great pain, and shouted loudly: 'Pova Gali! Pova Gali! There is a thief here!' He shouted many times but there was no response. At this time, the tree spirit said to the prince: 'Pova Gali is the thief who stole from you, he has stabbed your eyes and taken your pearl.' Then the prince struggled in pain, crawled with difficulty, and slowly moved forward, arriving at the country of Rishi Bada.

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。至於澤宕，值五百頭牛來到其邊，有一牛王，見於太子，憐敬兼懷，出舌舐之，余牛悉集，愕住共視。時牧牛人，來前試看，乃睹太子臥在於地，見其眼中，有是長刺，觀其形相，又知非凡，即為拔刺，將至住處，常以酥乳，著其瘡中，飲食供給，隨其瞻養。復經數時，眼瘡漸差，主人承事，未曾懈廢。爾時太子，問牧牛人：『汝居此中，有何基業？』牧牛人答：『我在此中，無有基業，唯仰乳酪，賣用自濟。』太子自念：『我遭困厄，勞煩主人，恒供養我。今者瘡差，小能行來，當更方宜求易處所。』念是事已，因語主人：『爾所時節，共相勞煩，感念主人，恩難酬報。我欲前行，到于城中，展轉行乞，以自供活。』時牧牛舍主，聞太子言，懼其舍內妻子奴婢有餘厭辭聞太子耳，『若其不爾，何緣乃辭？』作是念已，先問舍內：『汝曹有何不稱之事，而令貴客辭欲索去？』舍內皆言：『我曹於此如兄如弟，不知何緣欲相捨去？』於時舍主，語太子言：『我相承侍，未有不稱，不可舍我轉行余乞。』於時太子，聞舍主語，見其慇勤，恒護其意，且小停住。復經數時，便語主人：『汝供待我，隨時無乏，家內一切，接我隆厚。但我意中，自欲轉行到前城中，望遣一人，將我共往。』時牧牛人，見其慇勤，恐違其意令其心愁，躬自將護，共至城中。已到彼城，共別當還，太子語言：『汝哀我者，買索一琴，與我自娛。』時牧牛人，尋買索與，共相辭謝，於時別去

至於澤宕，當他帶著五百頭牛來到這裡時，有一頭牛王，被太子看見，太子既憐憫又敬重它，牛王伸出舌頭舔舐太子，其餘的牛都聚集過來，驚愕地看著。這時，牧牛人走上前來檢視，才看到太子躺在地上，看到他的眼睛裡有一根長刺，觀察他的外貌，又知道他不是普通人，就為他拔掉了刺，帶到住處，經常用酥油和牛奶塗抹他的傷口，給他提供飲食，照顧他。過了些時候，眼睛的傷口漸漸好轉，主人侍奉他，沒有絲毫懈怠。這時，太子問牧牛人：『你住在這裡，有什麼產業嗎？』牧牛人回答說：『我在這裡，沒有產業，只是依靠乳酪，賣掉來維持生計。』太子心想：『我遭遇困境，勞煩主人，一直供養我。現在傷口好了，稍微能走動了，應該另想辦法找個地方。』想到這裡，就對主人說：『這段時間，一起勞煩，感謝主人的恩情，難以報答。我想往前走，到城裡去，輾轉乞討，自己維持生活。』這時，牧牛舍的主人，聽到太子的話，擔心他家裡的妻子奴婢有什麼怠慢的話傳到太子耳朵里，『如果不是這樣，怎麼會要離開呢？』這樣想著，就先問家裡人：『你們有什麼招待不週的地方，讓貴客要離開？』家裡人都說：『我們在這裡像兄弟一樣，不知道他為什麼要離開？』這時，舍主對太子說：『我侍奉你，沒有不周到的地方，不能離開我到別處乞討。』這時，太子聽到舍主的話，看到他如此慇勤，一直維護他的意思，就暫時住下。又過了些時候，就對主人說：『你招待我，隨時都沒有缺少，家裡一切，都對我很好。但是我想自己到前面的城裡去，希望你派一個人，帶我一起去。』這時，牧牛人，看到他如此慇勤，擔心違揹他的意思讓他傷心，就親自護送，一起到了城裡。到了城裡，要分別的時候，太子說：『你如果可憐我，就買一把琴，讓我自己娛樂。』這時，牧牛人，就買來給了他，互相道謝，然後分別離開。 至於澤宕，當他帶著五百頭牛來到這裡時，有一頭牛王，被太子看見，太子既憐憫又敬重它，牛王伸出舌頭舔舐太子，其餘的牛都聚集過來，驚愕地看著。這時，牧牛人走上前來檢視，才看到太子躺在地上，看到他的眼睛裡有一根長刺，觀察他的外貌，又知道他不是普通人，就為他拔掉了刺，帶到住處，經常用酥油和牛奶塗抹他的傷口，給他提供飲食，照顧他。過了些時候，眼睛的傷口漸漸好轉，主人侍奉他，沒有絲毫懈怠。這時，太子問牧牛人：『你住在這裡，有什麼產業嗎？』牧牛人回答說：『我在這裡，沒有產業，只是依靠乳酪，賣掉來維持生計。』太子心想：『我遭遇困境，勞煩主人，一直供養我。現在傷口好了，稍微能走動了，應該另想辦法找個地方。』想到這裡，就對主人說：『這段時間，一起勞煩，感謝主人的恩情，難以報答。我想往前走，到城裡去，輾轉乞討，自己維持生活。』這時，牧牛舍的主人，聽到太子的話，擔心他家裡的妻子奴婢有什麼怠慢的話傳到太子耳朵里，『如果不是這樣，怎麼會要離開呢？』這樣想著，就先問家裡人：『你們有什麼招待不週的地方，讓貴客要離開？』家裡人都說：『我們在這裡像兄弟一樣，不知道他為什麼要離開？』這時，舍主對太子說：『我侍奉你，沒有不周到的地方，不能離開我到別處乞討。』這時，太子聽到舍主的話，看到他如此慇勤，一直維護他的意思，就暫時住下。又過了些時候，就對主人說：『你招待我，隨時都沒有缺少，家裡一切，都對我很好。但是我想自己到前面的城裡去，希望你派一個人，帶我一起去。』這時，牧牛人，看到他如此慇勤，擔心違揹他的意思讓他傷心，就親自護送，一起到了城裡。到了城裡，要分別的時候，太子說：『你如果可憐我，就買一把琴，讓我自己娛樂。』這時，牧牛人，就買來給了他，互相道謝，然後分別離開。

As for Zedang, when he came to its side with five hundred cows, there was a king of cows, seen by the prince, who felt both pity and respect for it. The cow king extended its tongue to lick the prince, and the rest of the cows gathered around, staring in astonishment. At this time, the cowherd came forward to check and saw the prince lying on the ground, noticing a long thorn in his eye. Observing his appearance, he knew he was no ordinary person, so he removed the thorn for him and took him to his dwelling. He regularly applied ghee and milk to his wound, provided him with food and drink, and cared for him. After some time, the eye wound gradually healed, and the host served him without any negligence. At this time, the prince asked the cowherd, 'Do you have any property here?' The cowherd replied, 'I have no property here, I only rely on cheese and milk, selling them to make a living.' The prince thought to himself, 'I have encountered hardship, troubling the host, who has been providing for me. Now that my wound has healed and I can move around a bit, I should find another place.' Having thought this, he said to the host, 'For this period of time, we have troubled each other, and I am grateful for your kindness, which is difficult to repay. I want to go forward, to the city, and beg for alms to support myself.' At this time, the owner of the cowherd's house, hearing the prince's words, worried that his wife, children, and servants might have said something disrespectful that reached the prince's ears, 'If that were not the case, why would he want to leave?' Thinking this, he first asked his family, 'Have you done anything improper that would make our honored guest want to leave?' The family all said, 'We are like brothers here, we don't know why he wants to leave?' At this time, the host said to the prince, 'I have served you without any shortcomings, you cannot leave me to beg elsewhere.' At this time, the prince, hearing the host's words and seeing his sincerity, always protecting his intentions, stayed for a while. After some more time, he said to the host, 'You have provided for me without any lack, and everything in your house has been very kind to me. But I want to go to the city ahead, and I hope you can send someone to take me there.' At this time, the cowherd, seeing his sincerity and fearing to go against his wishes and make him sad, personally escorted him to the city. When they arrived at the city and were about to part, the prince said, 'If you pity me, buy me a lute so I can entertain myself.' At this time, the cowherd bought one for him, they thanked each other, and then parted ways. As for Zedang, when he came to its side with five hundred cows, there was a king of cows, seen by the prince, who felt both pity and respect for it. The cow king extended its tongue to lick the prince, and the rest of the cows gathered around, staring in astonishment. At this time, the cowherd came forward to check and saw the prince lying on the ground, noticing a long thorn in his eye. Observing his appearance, he knew he was no ordinary person, so he removed the thorn for him and took him to his dwelling. He regularly applied ghee and milk to his wound, provided him with food and drink, and cared for him. After some time, the eye wound gradually healed, and the host served him without any negligence. At this time, the prince asked the cowherd, 'Do you have any property here?' The cowherd replied, 'I have no property here, I only rely on cheese and milk, selling them to make a living.' The prince thought to himself, 'I have encountered hardship, troubling the host, who has been providing for me. Now that my wound has healed and I can move around a bit, I should find another place.' Having thought this, he said to the host, 'For this period of time, we have troubled each other, and I am grateful for your kindness, which is difficult to repay. I want to go forward, to the city, and beg for alms to support myself.' At this time, the owner of the cowherd's house, hearing the prince's words, worried that his wife, children, and servants might have said something disrespectful that reached the prince's ears, 'If that were not the case, why would he want to leave?' Thinking this, he first asked his family, 'Have you done anything improper that would make our honored guest want to leave?' The family all said, 'We are like brothers here, we don't know why he wants to leave?' At this time, the host said to the prince, 'I have served you without any shortcomings, you cannot leave me to beg elsewhere.' At this time, the prince, hearing the host's words and seeing his sincerity, always protecting his intentions, stayed for a while. After some more time, he said to the host, 'You have provided for me without any lack, and everything in your house has been very kind to me. But I want to go to the city ahead, and I hope you can send someone to take me there.' At this time, the cowherd, seeing his sincerity and fearing to go against his wishes and make him sad, personally escorted him to the city. When they arrived at the city and were about to part, the prince said, 'If you pity me, buy me a lute so I can entertain myself.' At this time, the cowherd bought one for him, they thanked each other, and then parted ways.

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「爾時太子，素多伎能，歌頌文辭，極善巧妙，即于陌宕，激聲歌頌，彈琴以和，音甚清雅，城中人民，聞其音者皆樂聽觀，無有厭足，各持飲食，競來與之。時城中有五百乞兒，皆來依附，賴其飽食。梨師䟦王，有一園監，為王監守果㮈之園。㮈有熟者，鸚鵡來食，手力不周，不能驚遮。於時園監，檐㮈與王，其中好㮈，鸚鵡啄壞，王見瞋恚，欲加刑罰。園監惶怖，向王自陳：『家乏人力故使爾耳，唯見寬恕，原匈刑罰，當索守人，更不令爾。』王便恕置，不問其罪。園監得脫，行求索人，見迦良那伽梨，匈于道邊，觀其形相，似是忠人，即語之曰：『汝能為我看守園不？汝若能者，當供所乏。』太子答言：『我眼無見，云何看守？』園監語言：『汝茍欲看，雖復無眼，當作方便，多作細繩，系諸樹端，以諸鈴物，連繫相著，展轉相牽汝捉一頭；若聞有聲，汝便頓繩，鸚鵡驚怖無緣得住。』太子聞語，而答之言：『若有此事，我能為之。』共相可竟，即往為守。

「時波婆伽梨，到父王國，王怪獨來，即問訊息。波婆伽梨，而語王言：『我曹不遇，船重沉沒，迦良那伽梨並諸賈人，合諸珍寶，盡沒大海。我力勵浮，趣得全濟。』王及夫人，聞是語已，悶絕良久，無所覺識，以水灑面，困乃還穌。宮合內外諸王臣民，聞此事者，莫不悲悼。王及夫人，語波婆伽梨：『迦梨太子沒海，汝何以來？何不併就死大海中？』合土人民，無不痛惜，朝夕哭戀，如喪父母

現代漢語譯本：當時，太子天生就具備多種才能，擅長歌唱和寫作，技藝非常精巧。他就在空曠的地方，高聲歌唱，並彈奏琴來伴奏，聲音非常清澈優雅。城裡的人們，聽到他的歌聲都喜歡聽和觀看，沒有感到厭倦的，各自拿著食物，爭著來送給他。當時城裡有五百個乞丐，都來依附他，依靠他得到飽食。梨師䟦王有一個園丁，為國王看守果樹園。果子成熟的時候，鸚鵡來吃，園丁力量不夠，不能驅趕。當時園丁，把果子拿給國王，其中好的果子，被鸚鵡啄壞了，國王看到后很生氣，想要懲罰他。園丁很害怕，向國王陳述說：『因為家裡缺少人手才導致這樣，希望您能寬恕，原諒我的罪過，我一定找人來看守，不再讓它發生。』國王就饒恕了他，沒有追究他的罪責。園丁得以脫身，就去尋找看守的人，看到迦良那伽梨，躺在路邊，觀察他的外貌，像是忠厚的人，就對他說：『你能為我看守果園嗎？如果你能，我會提供你所需。』太子回答說：『我眼睛看不見，怎麼看守呢？』園丁說：『你如果想看守，即使沒有眼睛，也可以想辦法，多做一些細繩，繫在樹梢，用鈴鐺等物，連線起來，互相牽引，你抓住一頭；如果聽到有聲音，你就拉動繩子，鸚鵡就會驚嚇而不敢停留。』太子聽了，回答說：『如果有這樣的辦法，我能做到。』雙方商量好后，就去果園看守。 當時，波婆伽梨到了他父親的王國，國王奇怪他獨自一人回來，就問他訊息。波婆伽梨對國王說：『我們遭遇不幸，船隻因為超重而沉沒，迦良那伽梨和所有的商人們，連同所有的珍寶，都沉入大海。我奮力漂浮，才得以保全性命。』國王和王后，聽到這些話后，昏厥了很久，沒有知覺，用水灑在臉上，才慢慢甦醒過來。宮廷內外所有的王公大臣和百姓，聽到這件事後，沒有不悲傷哀悼的。國王和王后，對波婆伽梨說：『迦梨太子沉入大海，你為什麼能回來？為什麼不一起死在大海里？』全國人民，沒有不痛惜的，早晚哭泣思念，如同失去了父母一樣。

English version: At that time, the prince was naturally endowed with many talents, skilled in singing and writing, and his skills were very exquisite. He would sing loudly in open spaces, accompanying himself with the zither, his voice clear and elegant. The people in the city, hearing his songs, all enjoyed listening and watching, never tiring of it, and they would bring food, vying to give it to him. At that time, there were five hundred beggars in the city, all of whom came to rely on him, and were able to eat their fill because of him. King Lishibo had a gardener who was in charge of guarding the king's orchard. When the fruits ripened, parrots would come to eat them, and the gardener, lacking the strength, could not drive them away. At that time, the gardener brought the fruits to the king, and among them, the good fruits had been pecked by the parrots. The king was very angry when he saw this and wanted to punish him. The gardener was very frightened and explained to the king: 'It is because my family lacks manpower that this happened. I hope you can forgive me and pardon my offense. I will surely find someone to guard the orchard and prevent this from happening again.' The king then pardoned him and did not pursue his guilt. The gardener, having escaped punishment, went to look for someone to guard the orchard. He saw Kalanagali lying by the roadside, and observing his appearance, he seemed like a loyal person. So he said to him: 'Can you guard the orchard for me? If you can, I will provide you with what you need.' The prince replied: 'My eyes cannot see, how can I guard it?' The gardener said: 'If you want to guard it, even if you have no eyes, you can find a way. Make many thin ropes, tie them to the tips of the trees, and connect them with bells and other objects, so that they pull each other. You hold one end; if you hear a sound, you pull the rope, and the parrots will be frightened and dare not stay.' The prince, upon hearing this, replied: 'If there is such a method, I can do it.' After they had agreed, he went to guard the orchard. At that time, Bobogali arrived at his father's kingdom. The king was surprised that he had returned alone and asked him for news. Bobogali said to the king: 'We encountered misfortune, the ship sank because it was overloaded. Kalanagali and all the merchants, along with all the treasures, sank into the sea. I struggled to float and managed to save my life.' The king and queen, upon hearing these words, fainted for a long time, losing consciousness. They were revived by having water sprinkled on their faces. All the ministers and people inside and outside the palace, upon hearing this, were filled with grief and mourning. The king and queen said to Bobogali: 'Prince Kali sank into the sea, why did you return? Why didn't you die in the sea with him?' The people of the whole country were filled with sorrow, weeping and longing for him day and night, as if they had lost their parents.

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。太子在宮，常愛一雁，王告其雁：『太子養汝，今入大海，奄沒不還，何不往看，知其所在？』因作書音，以系雁項。雁即高翔，廣行求覓，游彼園上，識其歌聲，即下試看，得見太子，鳴聲悲喜，不能自勝。太子聞識，即解取書，眼無所見不能看讀，因求紙筆作書與王，說波婆伽梨刺眼委曲，所更歷處，辛酸諸事。繫於雁項，雁便飛去。

「梨師䟦王，時有一女，端政殊妙，世間希有，王甚愛重，不違其意。時女辭王，出遊園觀，王便聽去。女至園中，見於太子迦良那伽梨，頭亂面垢，目無所見，著弊壞衣，坐林樹間。其女觀察，睹其色狀，心情屬向，不離其側，便坐其邊，與共談語。食時已到，王遣人喚，女還遣人白于王曰：『愿送食來，欲就此食。』即送食來，女語太子：『我欲共汝一處坐食。』太子答言：『我是乞匈之人，汝是王女，云何共食？王若聞者，罪我不少。』其女慇勤，語太子言：『若汝不肯，我便不食。』如是數返，逼迫不已，而便共食。言遂款篤，意漸附近，目無去離。日轉欲暮，王遣人喚女，女還遣人往白王曰：『我願為此守園人婦，不用其餘國王太子，今我專心，慇勤如是。唯愿父王！勿違我意。』使到王所，具道其事。王聞是已，不能違情，因自言曰：『此事災異，是女不肖。乃至若是，寶鎧大王，為第一太子迦良那伽梨，來求索之。今此太子，入海未還，乃欲為是乞兒作婦，辱人名字，甚為不少

現代漢語譯本：太子在宮中時，常常喜愛一隻大雁。國王告訴那隻大雁：『太子養育了你，如今他進入大海，恐怕已經淹沒回不來了。你何不去看看，瞭解他的下落？』於是寫了一封信，繫在大雁的脖子上。大雁隨即高飛，四處尋覓，飛到那個花園上空，聽到了太子的歌聲，便降落下來試著檢視，見到了太子，鳴叫的聲音悲喜交加，不能自已。太子聽到聲音認出了它，便解下信來看，但眼睛看不見，無法閱讀，於是請求紙筆寫信給國王，講述波婆伽梨刺瞎眼睛的委屈，以及所經歷的種種辛酸之事。將信繫在大雁的脖子上，大雁便飛走了。 梨師䟦國王，當時有一個女兒，容貌端莊美麗，世間罕見。國王非常疼愛她，不違揹她的意願。當時，女兒向國王辭行，要到園林遊玩，國王便允許她去了。女兒到了園中，看見太子迦良那伽梨，頭髮散亂，滿臉污垢，眼睛看不見，穿著破爛的衣服，坐在樹林間。那女兒仔細觀察，看到他的容貌和狀態，心中愛慕，不願離開他身邊，便坐在他旁邊，與他交談。到了吃飯的時候，國王派人來叫她，女兒便派人回覆國王說：『希望把飯送來，我想要在這裡吃飯。』於是飯送來了，女兒對太子說：『我想和你一起坐著吃飯。』太子回答說：『我是乞討之人，你是國王的女兒，怎麼能一起吃飯呢？如果國王知道了，一定會責怪我的。』那女兒慇勤地對太子說：『如果你不肯，我就不吃飯。』這樣反覆多次，逼迫不已，於是便一起吃飯了。言談逐漸親密，感情也漸漸靠近，眼睛都不願離開對方。太陽快要落山的時候，國王派人來叫女兒，女兒又派人回覆國王說：『我願意做這個守園人的妻子，不要其他的國王太子，現在我一心一意，情意如此懇切。只希望父王不要違揹我的意願！』使者到了國王那裡，詳細地說了這件事。國王聽了之後，不能違背女兒的心意，於是自言自語道：『這件事真是災異，這個女兒太不像話了。竟然到了這種地步，寶鎧大王，爲了第一太子迦良那伽梨，前來求親。現在這個太子，入海未歸，她竟然要嫁給這個乞丐做妻子，真是辱沒門楣，太不像話了！』

English version: When the crown prince was in the palace, he often loved a goose. The king told the goose, 'The crown prince raised you. Now he has entered the sea, and it is feared he has drowned and will not return. Why don't you go and see, and find out where he is?' So he wrote a letter and tied it to the goose's neck. The goose immediately flew high, searching far and wide. It flew over that garden, heard the prince's singing, and landed to investigate. It saw the prince, and its cries were a mixture of sorrow and joy, unable to contain itself. The prince heard the sound and recognized it, so he untied the letter to read it. But his eyes could not see, so he could not read it. Therefore, he asked for paper and pen to write a letter to the king, telling of the injustice of being blinded by 波婆伽梨, and the various hardships he had experienced. He tied the letter to the goose's neck, and the goose flew away. King Lishi Ba had a daughter, who was exceptionally beautiful and rare in the world. The king loved her very much and never went against her wishes. At that time, the daughter bid farewell to the king, wanting to go to the garden to play. The king allowed her to go. When the daughter arrived in the garden, she saw Prince Kalanagali, his hair disheveled, his face dirty, his eyes unable to see, wearing tattered clothes, sitting among the trees. The daughter observed him carefully, and seeing his appearance and condition, she felt affection for him and did not want to leave his side. She sat beside him and talked with him. When it was time to eat, the king sent someone to call her. The daughter sent someone back to tell the king, 'I wish to have the food sent here, I want to eat here.' So the food was sent, and the daughter said to the prince, 'I want to sit and eat with you.' The prince replied, 'I am a beggar, and you are the king's daughter. How can we eat together? If the king finds out, he will surely blame me.' The daughter earnestly said to the prince, 'If you refuse, I will not eat.' She repeated this several times, pressing him until he agreed, and they ate together. Their conversation became intimate, and their feelings grew closer, their eyes unwilling to leave each other. As the sun was setting, the king sent someone to call his daughter. The daughter sent someone back to tell the king, 'I wish to be the wife of this garden keeper, and do not want any other king or prince. Now my heart is set, and my feelings are so sincere. I only hope that my father will not go against my wishes!' The messenger went to the king and told him everything. After hearing this, the king could not go against his daughter's wishes, and said to himself, 'This is a disaster, this daughter is so unfilial. It has come to this, King Bao Kai, came to seek marriage for his first prince Kalanagali. Now this prince has not returned from the sea, and she wants to marry this beggar as her husband, it is a disgrace to our family, it is too much!'

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。我當覆頭藏著何處？』作是語已，復遣人喚；女言如初，執志不移。時王愛念，不能違意，就並將來，著于宮中，便令交會成為夫婦。復經數日，婦恒晝去，冥乃來還，夫怪問之：『汝言與我共為夫婦，晨去暮還，心不在此，將為他志故使爾耶？』婦因自誓：『我今一心，共相尊奉，無有他意大如毛髮。若當實爾，至誠不虛，令汝一目平完如故。』言誓已訖，一目尋復如故。復問太子：『汝之父母，為在何國？』太子語婦：『汝聞大王勒那跋彌名字不耶？』答言：『聞之。』『是我父也。彼王太子迦良那伽梨，汝復聞不？』答言：『聞之。』『我身是也。』婦即驚問：『汝復何為辛苦如是？』太子因為說其本末。婦聞是語，深懷嘆息，語太子言：『波婆伽梨，懷害於汝，自古至今，未有此處。汝若得彼，當云何治？』答言：『波婆伽梨雖害於我，我于其邊，永無瞋恨。』婦復語言：『此事難信，相困如是，奈何不瞋？』迦良那伽梨因自誓言：『若我于彼波婆伽梨，無有微恨大如毛髮，我言至誠，不虛欺者，當令一目復得平復。』自誓已訖，眼悉明凈。

「婦見其夫，兩目完凈，端正威相，未曾所睹，喜不自勝，往白其父：『寶鎧太子迦良那伽梨，父王識不？』王答言：『識。』女即言曰：『今欲見不？』王言：『今在何處？』女言：『我夫，則是其人。』王笑之曰：『此女癡狂，志亂失性，迦良那伽梨入海未還，見盲乞兒，名之為是。』女復白言：『愿王往看

現代漢語譯本：『我該把頭藏在哪裡呢？』說完這話，又派人去叫她；女子回答和先前一樣，堅持自己的志向不動搖。當時國王愛戀她，不能違揹她的意願，就一起把她帶到宮中，讓他們交合成為夫妻。過了幾天，女子總是白天離開，晚上才回來，丈夫奇怪地問她：『你說要和我做夫妻，卻早出晚歸，心思不在這裡，難道是有其他想法嗎？』女子就發誓說：『我一心一意，和你互相尊敬，沒有其他想法，哪怕像毛髮一樣細微。如果我說的都是真的，至誠不虛，就讓你的一個眼睛恢復如初。』發誓完畢，一個眼睛立刻恢復如初。丈夫又問太子：『你的父母，在哪個國家？』太子告訴妻子：『你聽說過勒那跋彌國王的名字嗎？』回答說：『聽說過。』『他就是我的父親。那個國王的太子迦良那伽梨，你又聽說過嗎？』回答說：『聽說過。』『我就是他。』妻子立刻驚訝地問：『你為什麼會如此辛苦？』太子就把事情的來龍去脈說了。妻子聽了這話，深感嘆息，對太子說：『波婆伽梨對你懷有惡意，自古至今，沒有這樣的事情。如果你抓到他，打算怎麼處置？』回答說：『波婆伽梨雖然傷害了我，我對他，永遠沒有怨恨。』妻子又說：『這事難以置信，他這樣為難你，你怎麼會不怨恨？』迦良那伽梨就發誓說：『如果我對那個波婆伽梨，沒有一絲一毫的怨恨，我的話是真誠的，沒有欺騙，就讓我的一個眼睛再次恢復正常。』發誓完畢，眼睛都明亮了。 妻子看到丈夫，兩隻眼睛都完好明亮，容貌端正威嚴，從未見過，高興得難以自持，就去告訴她的父親：『寶鎧太子迦良那伽梨，父王認識嗎？』國王回答說：『認識。』女子就說：『現在想見他嗎？』國王說：『現在在哪裡？』女子說：『我的丈夫，就是他。』國王笑著說：『這女兒真是瘋了，心神錯亂，失去了本性，迦良那伽梨入海未歸，她卻把一個盲乞丐，說成是他。』女子又說：『希望父王去看一看。』

English version: 'Where should I hide my head?' Having said this, he sent people to call her again; the woman's answer was the same as before, her resolve unwavering. At that time, the king was in love with her and could not go against her wishes, so he brought her into the palace, and they were joined together as husband and wife. After a few days, the woman would always leave during the day and return at night. The husband asked her in surprise: 'You said you would be my wife, yet you leave early and return late, your mind is not here. Is it because you have other intentions?' The woman then swore: 'My heart is set on respecting you, and I have no other intentions, not even as small as a hair. If what I say is true, and my sincerity is not false, then let one of your eyes be restored to its original state.' As soon as she finished her oath, one of his eyes was immediately restored. The husband then asked the prince: 'Where are your parents, in which country?' The prince told his wife: 'Have you heard of the name of King Leranabami?' She replied: 'I have.' 'He is my father. Have you also heard of the king's son, Prince Kalanagari?' She replied: 'I have.' 'I am he.' The wife immediately asked in surprise: 'Why are you suffering so much?' The prince then told her the whole story. Upon hearing this, the wife sighed deeply and said to the prince: 'Pobagari harbors malice towards you. There has never been such a thing since ancient times. If you catch him, how do you plan to deal with him?' He replied: 'Although Pobagari has harmed me, I will never hold any resentment towards him.' The wife said again: 'This is hard to believe. He has troubled you so much, how can you not resent him?' Kalanagari then swore: 'If I do not have even the slightest resentment towards Pobagari, and my words are sincere and not deceitful, then let one of my eyes be restored to its normal state again.' As soon as he finished his oath, both of his eyes were clear and bright. The wife saw that her husband's eyes were both whole and bright, his appearance was dignified and majestic, which she had never seen before. Overjoyed, she went to tell her father: 'Does Father King know Prince Kalanagari of the Treasure Armor?' The king replied: 'I do.' The woman then said: 'Do you want to see him now?' The king said: 'Where is he now?' The woman said: 'My husband, he is the one.' The king laughed and said: 'This daughter is truly mad, her mind is confused, and she has lost her senses. Kalanagari has gone to sea and has not returned, yet she calls a blind beggar him.' The woman said again: 'I hope Father King will go and take a look.'

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。』王尋往視，審是太子，衣毛悚然，愧懼交懷，腹拍其前，向懺悔言：『實不相知，愿恕其過。』密將太子，還著界上，便唱露言：『大王！大子迦良那伽梨，從大海還。』施設辦具，嚴駕象馬，躬與群臣，自往迎之，還來到國，廣作賓眾，莊校其女，方云始欲以女用配。

「爾時雁還，擔書到國，大王見雁，披解看讀，始得訊息，知大子存在，具知其所更辛酸諸事。王及夫人，乍悲乍喜，宮合內外，靡不悲悼懊惱瞋憤，取波婆伽梨，枷鎖其身，幽閉在獄。敕令告下梨師跋王：『太子辛苦，在於爾國，云何默住不來表示？書到其時，像馬侍送，事若有違，吾當自往。』使便赍書，逕到其國。梨師䟦王，奉受披讀，於是太子，語梨師䟦王：『牧牛之人，於我有恩，我今思念，欲得見之，可遣使往為我喚之。』王尋召來。太子語王：『我眼被刺，正仰此人，供給將養如我父母，王若見念，當爲我報。』王大歡喜，即時賜遺名衣上服，像馬車乘，園田舍宅，金銀寶物，奴婢僕使，並所典牛，盡持與之。其人歡喜，非其所望，便得安樂終身富貴。即還報使，因表事情：『太子在此，實所不知，辛酸諸事，伏想委曲。太子今者，已還得眼，即娉鄙女，為太子妻，莊嚴辦具，臣自衛送。』尋敕嚴具五百白象，金銀校飾，極令殊妙，選五百人，奉侍太子，復令擇取五百侍女，極取端正才能巧妙，種種寶物，而莊飾之。五百乘車，寶物莊校，亦令極妙，以送其女

王尋抬頭看去，確認是太子，頓時毛骨悚然，愧疚和恐懼交織在一起，他拍著胸脯，向太子懺悔說：『我實在不知道是您，請您原諒我的過失。』他悄悄地將太子送回邊界，然後大聲宣佈：『大王！太子迦良那伽梨從大海回來了。』國王準備好一切，備好像馬，親自率領群臣前去迎接，回到國都后，大擺宴席，盛裝打扮自己的女兒，打算將女兒許配給太子。 這時，大雁帶著書信返回國都，國王見到大雁，拆開書信閱讀，才得知訊息，知道太子還活著，並詳細瞭解了他所經歷的種種辛酸。國王和王后，時而悲傷時而喜悅，宮廷內外，無不悲痛懊惱、憤怒不已，他們將波婆伽梨抓起來，用枷鎖鎖住，關進監獄。國王下令告知梨師跋王：『太子在你們國家受苦，為何默不作聲，不來告知？書信到達之時，要用象馬護送太子回來，如果違抗，我將親自前往。』使者帶著書信，直接前往梨師跋國。梨師跋王接過書信閱讀，這時太子對梨師跋王說：『那個牧牛人對我有恩，我現在很想見他，可以派人去把他叫來嗎？』國王立刻派人召來。太子對國王說：『我的眼睛被刺傷，全靠這個人，像對待父母一樣照顧我，如果國王您能體諒我的心意，就為我報答他吧。』國王非常高興，立刻賞賜他名貴的衣服，像馬車乘，園田房屋，金銀財寶，奴婢僕人，以及他所照看的牛，全部都給了他。那人非常高興，這完全出乎他的意料，從此過上了安樂富貴的生活。使者返回后，稟報了情況：『太子在這裡，我們實在不知情，他所經歷的辛酸，請您諒解。太子現在眼睛已經恢復，我們已經將小女許配給太子為妻，正在準備嫁妝，我將親自護送。』國王立刻準備了五百頭裝飾著金銀的白象，極其華麗，挑選了五百人服侍太子，又挑選了五百名侍女，個個端莊美麗，才藝出衆，用各種珍寶裝飾她們。還有五百輛裝飾華麗的車，也準備得非常精美，用來送嫁。

King Xun looked up and saw that it was indeed the Crown Prince. His hair stood on end, and he was filled with shame and fear. He patted his chest and confessed to the Crown Prince, 'I truly did not know it was you. Please forgive my mistake.' He secretly sent the Crown Prince back to the border and then loudly announced, 'Your Majesty! Crown Prince Kālayaṇakārī has returned from the sea.' The king prepared everything, including elephants and horses, and personally led his ministers to welcome him. Upon returning to the capital, he held a grand feast and dressed up his daughter, intending to marry her to the Crown Prince. At this time, the geese returned to the capital with a letter. The king saw the geese, opened the letter, and read it. He finally received news that the Crown Prince was alive and learned in detail about all the hardships he had endured. The king and queen were sometimes sad and sometimes happy. Everyone in the palace was filled with grief, remorse, and anger. They seized Pāvāgārī, put him in shackles, and imprisoned him. The king ordered a message to be sent to King Lishiba: 'The Crown Prince has suffered in your country. Why did you remain silent and not inform us? When this letter arrives, you must escort the Crown Prince back with elephants and horses. If you disobey, I will come myself.' The messenger took the letter and went directly to the country of Lishiba. King Lishiba received the letter and read it. At this time, the Crown Prince said to King Lishiba, 'The cowherd has been kind to me. I miss him and want to see him. Can you send someone to call him?' The king immediately sent for him. The Crown Prince said to the king, 'My eyes were injured, and I relied entirely on this man, who cared for me like my parents. If you understand my feelings, please reward him for me.' The king was very pleased and immediately bestowed upon him fine clothes, elephants, horses, carriages, fields, houses, gold, silver, treasures, servants, and the cattle he had been tending. The man was overjoyed, as this was beyond his expectations, and he lived a life of peace and wealth. The messenger returned and reported the situation: 'The Crown Prince is here, and we were truly unaware of his identity. Please understand the hardships he has endured. The Crown Prince's eyes have now recovered, and we have betrothed our daughter to him as his wife. We are preparing the dowry, and I will personally escort them.' The king immediately prepared five hundred white elephants adorned with gold and silver, making them extremely magnificent. He selected five hundred people to serve the Crown Prince and five hundred maids, each beautiful, talented, and adorned with various treasures. There were also five hundred beautifully decorated carriages, all prepared with great care for the wedding procession.

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。梨師跋王，自與群臣數百千乘，亦共侍送，伎樂歌頌，圍繞前後，稱慶無量，進道還國。

「爾時其使，到大王所，披讀書表，甚增喜踴，告下諸王：『悉皆來集。』即嚴象馬，群臣百官，夫人婇女，導從前後，躬迎太子，到于界宕。爾時太子，遙見父王，下車步進，頭面禮拜，問訊父母；父母亦下，便共抱持，別久念想與子相見，一悲一喜。諸王臣民，見其如是，欣感之情，不可具說。談論粗訖，即還駕乘，捶鐘鳴鼓，作眾伎樂，歡喜稱善，導從趣城。到城門外，太子白王：『波婆伽梨，今何所在？』王答之言：『如斯惡人，天下不覆，吾不忍見，先來幽閉，在於獄中。』太子白王：『今當還放。』王答之言：『其罪深重，未及撿挍，云何當出？』太子復言：『若不放出波婆伽梨，終不入城。』王即敕放，語令來出。既得脫出，來見太子。太子抱持，慰撫其意，然後爾乃入城至宮。

「爾時父母，諸王臣民，男女大小，見於太子，視於怨家，如視赤子，波婆伽梨雖刺其眼，無有微恨大如毛髮，敬愛慈惻，倍加於前。一切大眾，皆共嘆美，甚為奇特！天上人中，實無有比。太子到宮，與波婆伽梨，親款之情，慈愛如舊，徐問其珠，今在何處？波婆伽梨，答太子言：『來時藏著道邊土中。』敕還往取，求覓不得。太子共往，到便見之，收取珠寶，還共歸宮。以五百寶珠，遺與諸王，各令取一，殘如意珠，而自留之

梨師跋王親自與數百千輛車駕的群臣一同侍奉送行，樂伎歌頌，環繞前後，稱慶無量，送太子返回國都。 當時，使者到達大王處，展開書信，大為喜悅，告知諸王：『都來集合。』隨即準備象馬，群臣百官，夫人婇女，前後引導，親自迎接太子，到達邊界。當時太子遠遠望見父王，下車步行上前，頭面禮拜，問候父母；父母也下車，便一同擁抱，因久別思念與兒子相見，既悲傷又喜悅。諸王臣民，見此情景，欣喜感動之情，難以言表。簡單交談后，便返回車駕，敲鐘鳴鼓，奏響各種樂器，歡喜稱讚，引導著前往城池。到達城門外，太子問王：『波婆伽梨現在何處？』王回答說：『此等惡人，天理難容，我不忍見，先前已將其囚禁在獄中。』太子對王說：『現在應當釋放他。』王回答說：『他的罪行深重，尚未審理，怎能放他出來？』太子又說：『若不釋放波婆伽梨，我終不入城。』王便下令釋放，叫他出來。波婆伽梨被釋放后，來見太子。太子擁抱他，安慰他的心意，然後才入城回到宮殿。 當時父母、諸王臣民、男女老少，看到太子對待仇敵，如同對待自己的孩子，波婆伽梨雖然刺瞎了他的眼睛，太子沒有絲毫怨恨，敬愛慈悲，比以前更加深厚。所有大眾，都一同讚歎，認為非常奇特！天上人間，實在沒有可以相比的。太子到達宮殿，與波婆伽梨，親密的情誼，慈愛如舊，慢慢地問他寶珠現在何處？波婆伽梨回答太子說：『來時藏在路邊的土裡。』太子下令回去取，尋找不到。太子一同前往，到了那裡便看見了，收取珠寶，一同返回宮殿。用五百顆寶珠，贈送給諸王，讓他們各取一顆，剩下的如意寶珠，自己留了下來。

King Lishi Ba, along with hundreds of thousands of chariots of his ministers, also attended the send-off. With music and songs, they surrounded him, celebrating immeasurably, and sent the prince back to the capital. At that time, the envoy arrived at the king's place, unfolded the letter, and was greatly delighted. He announced to the kings: 'Come and gather.' Immediately, they prepared elephants and horses, ministers and officials, consorts and maids, leading the way, and personally welcomed the prince, reaching the border. At that time, the prince saw his father from afar, got out of the carriage, walked forward, bowed his head in greeting, and inquired after his parents. His parents also got out of the carriage, and they embraced each other. Because of their long separation, they were both sad and happy to see their son. The kings, ministers, and people, seeing this scene, were filled with joy and emotion, which was beyond words. After a brief conversation, they returned to their carriages, rang bells and drums, played various instruments, joyfully praised, and led the way towards the city. Upon reaching the city gate, the prince asked the king: 'Where is Po Po Jia Li now?' The king replied: 'Such a wicked person, unforgivable by heaven, I could not bear to see him, so I had him imprisoned in jail earlier.' The prince said to the king: 'Now he should be released.' The king replied: 'His crimes are serious, and have not yet been investigated, how can he be released?' The prince then said: 'If Po Po Jia Li is not released, I will not enter the city.' The king then ordered his release and told him to come out. After being released, Po Po Jia Li came to see the prince. The prince embraced him, comforted his heart, and then entered the city and returned to the palace. At that time, the parents, kings, ministers, and people, both men and women, young and old, saw that the prince treated his enemy as if he were his own child. Although Po Po Jia Li had stabbed his eyes, the prince had no resentment, but rather respected and loved him with compassion, even more so than before. All the people praised him, considering it very extraordinary! In heaven and on earth, there was nothing comparable. Upon arriving at the palace, the prince, with Po Po Jia Li, had a close relationship, with love as before. He slowly asked him where the pearl was now. Po Po Jia Li replied to the prince: 'I hid it in the soil by the roadside when I came.' The prince ordered them to go back and retrieve it, but they could not find it. The prince went with him, and when they arrived, they saw it, collected the pearl, and returned to the palace together. He gave five hundred pearls to the kings, letting each take one, and kept the remaining wish-fulfilling pearl for himself.

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。手捉其珠，便從求愿：『若實當是如意珠者，令我父母所坐之處，有七寶座，頂上當有七寶大蓋。』其言已訖，如語而成。復捉其珠，而從求愿：『令我父母宮內諸藏，及諸王臣所有諸藏，前所用施，悉令還滿。』即時捉珠，四向歷訖，一切諸藏，而皆還滿。復敕諸臣，告下諸國：『迦良那伽梨太子，卻後七日，當雨七寶。』即時告下，悉皆聞知。於時太子，香湯洗浴，豎立大幢，以珠著頭，著新凈衣，手執香爐，向四方禮，口自說言：『若其實是如意珠者，便當普雨一切所須。』求愿已訖，四方雲霧，即有風來，吹除糞穢，及余不凈，悉自除去。次復雨水，用掩塵土。次復雨于百味飲食種種美味，次雨五穀，次雨衣服，次雨七寶，積滿天下。爾時人民，稱慶無量，視諸珍寶，猶如瓦石。於時太子，廣佈宣令：『汝等已得一切所須供身之事，無所乏少，若能感識如是之恩，當攝身口意修十善道。』爾時一切，閻浮提內，感念太子無極之施，人聞其令，克勵其心，奉行十善，不犯眾惡，命終之後，皆得生天。」

佛告阿難：「欲知爾時迦良那伽梨太子者，今我身是。爾時我父勒那跋彌，今現我父凈飯王是。爾時母者，今現我母摩訶摩耶是。時梨師跋王，摩訶迦葉是。爾時妻者，今瞿夷是。爾時波婆伽梨者，今提婆達多是。閻浮提人蒙我恩者，我初得道，八萬諸天，及我弟子，得授記者，如此等是。阿難！我于爾時，為彼所害，辛苦極理，猶以慈心，而矜愛之

現代漢語譯本：他手拿著那顆寶珠，便開始祈求：『如果這真的是如意寶珠，就讓我的父母所坐之處，出現七寶蓮座，頂上要有七寶大傘蓋。』話音剛落，就如他所說的那樣實現了。他又拿著寶珠，祈求道：『讓我父母宮殿內的所有寶藏，以及所有國王大臣的寶藏，之前用掉的，全部都恢復充滿。』他立刻拿著寶珠，向四方走了一遍，所有的寶藏都恢復滿了。他又命令大臣，通告各國：『迦良那伽梨太子，七天之後，將降下七寶。』訊息立刻傳遍各地，所有人都知道了。當時，太子用香湯沐浴，豎起大幢，把寶珠戴在頭上，穿上乾淨的新衣，手持香爐，向四方禮拜，口中說道：『如果這真的是如意寶珠，就應當普降一切所需之物。』祈求完畢，四方雲霧涌動，立刻有風吹來，把糞便污穢等不乾淨的東西全部清除乾淨。接著又降下雨水，用來覆蓋塵土。然後又降下各種美味的百味飲食，接著降下五穀，接著降下衣服，接著降下七寶，堆滿了整個天下。當時的人民，歡慶不已，視珍寶如瓦礫。當時太子，廣為宣告：『你們已經得到了一切生活所需，不再缺乏，如果能感念這份恩情，就應當約束身口意，修持十善道。』當時，整個閻浮提的人，都感念太子無量的恩德，聽到他的教誨，都努力約束自己的心，奉行十善，不犯任何惡行，死後都得以昇天。 佛陀告訴阿難：『想知道當時的迦良那伽梨太子是誰嗎？就是現在的我。當時的我的父親勒那跋彌，就是現在的我的父親凈飯王。當時的母親，就是現在的我的母親摩訶摩耶。當時的梨師跋王，就是摩訶迦葉。當時的妻子，就是現在的瞿夷。當時的波婆伽梨，就是提婆達多。閻浮提的人們蒙受我的恩惠，我初次得道時，八萬諸天，以及我的弟子，得到授記的，就是這些人。阿難！我當時被他們所害，辛苦到了極點，仍然以慈悲之心，憐憫愛護他們。』

English version: He took the pearl in his hand and began to pray: 'If this is truly a wish-fulfilling pearl, let there be seven jeweled thrones where my parents sit, and let there be seven jeweled canopies above them.' As soon as he finished speaking, it came to pass as he had said. He took the pearl again and prayed: 'Let all the treasures in my parents' palace, and all the treasures of the kings and ministers, that have been used up before, be completely replenished.' Immediately, he took the pearl and walked around in all directions, and all the treasures were replenished. He then ordered his ministers to announce to all the countries: 'Prince Kalanagakali will cause seven treasures to rain down in seven days.' The news spread immediately, and everyone knew. At that time, the prince bathed in fragrant water, erected a large banner, placed the pearl on his head, put on clean new clothes, held an incense burner in his hand, and bowed in all directions, saying: 'If this is truly a wish-fulfilling pearl, then it should rain down everything that is needed.' After he finished praying, clouds gathered from all directions, and immediately a wind came and swept away all the filth and impurities. Then it rained water to cover the dust. Then it rained down all kinds of delicious food, then it rained down the five grains, then it rained down clothes, then it rained down seven treasures, which piled up all over the world. At that time, the people rejoiced endlessly, and regarded the treasures as if they were tiles and stones. At that time, the prince widely proclaimed: 'You have already obtained everything you need for life, and you lack nothing. If you can appreciate this kindness, you should restrain your body, speech, and mind, and cultivate the ten good deeds.' At that time, all the people in Jambudvipa appreciated the prince's immeasurable kindness, and upon hearing his teachings, they all strove to restrain their minds, practice the ten good deeds, and commit no evil deeds, and after death, they were all reborn in heaven. The Buddha told Ananda: 'Do you want to know who Prince Kalanagakali was at that time? It is I, now. My father, Lena Bhami, at that time, is now my father, King Suddhodana. My mother at that time is now my mother, Mahamaya. King Rishibha at that time was Mahakasyapa. My wife at that time was now Gopa. Pavagakali at that time was Devadatta. The people of Jambudvipa who received my grace, when I first attained enlightenment, the eighty thousand devas, and my disciples who received predictions, are these people. Ananda! At that time, I was harmed by them, and suffered to the extreme, yet I still had compassion and love for them.'

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。況我今日，得成佛道，煩惱都除，慈悲廣佈，被彼少害，豈不慈愍？」

佛說是已，時諸會者，聞佛所說，感念世尊，為于群生，經涉劇苦，而不退廢，嘆未曾有，悲喜交懷，克心勵志，思惟妙法。有得須陀洹、斯陀含、阿那含、阿羅漢者，種辟支佛善根者，有發無上正真道意者，咸共敬戴，歡喜奉行。

賢愚經卷第九◎

（四三）◎摩訶令奴緣品第四十八

一時佛在迦維羅衛國尼拘盧陀僧伽藍。佛初還國，於時諸釋，觀佛威儀，相好殊異，身體金色，三十二相，視之無厭，各共群聚街陌市裡，異口同音，嘆說如來，於此眾中，無有儔類，實可敬哉！時諸比丘，聞是論已，並共白佛，說其諸人嘆詠之詞。於時世尊，告諸比丘：「汝等當知，吾乃往昔，於此眾中，最尊最妙，不但今日。」

時諸比丘，各共白佛：「不審，世尊！過去世時，於此眾中，最尊最妙，其事云何？」

爾時世尊，告諸比丘：「諦聽諦聽！善著心中，吾當為汝，具足解釋，過去世事。」

對曰：「唯然，愿樂欲聞。」

佛便為說：「過去無量，不可思議阿僧祇劫，此閻浮提，有大國王，名曰令奴，其王統領，八萬四千諸小國王，一萬大臣，五百太子，夫人婇女，合有二萬。最大夫人，字提婆跋提，最後懷妊，生一太子，其兒端正，身紫金色，其發紺青，兩手掌中，千輻輪相，其左足底，有馬形相，其右足底，有白象相。其兒福德，人中奇尊，即依父母，而為立字提婆令奴

『何況我今日，已經成就佛道，煩惱都已消除，慈悲廣泛施布，即使受到他們少許的傷害，難道不應該更加慈悲憐憫他們嗎？』 佛陀說完這些話后，當時在場的所有人，聽到佛陀所說，都感念世尊爲了眾生，經歷如此巨大的痛苦，卻不退縮放棄，都讚歎從未有過，悲傷和喜悅交織在心中，都下定決心，努力思考佛法的奧妙。其中有人證得了須陀洹果、斯陀含果、阿那含果、阿羅漢果，有人種下了辟支佛的善根，有人發起了無上正等正覺的道心，大家都恭敬地頂戴佛陀的教誨，歡喜地奉行。 《賢愚經》卷第九 （四三）◎摩訶令奴緣品第四十八 一時，佛陀在迦毗羅衛國的尼拘盧陀僧伽藍。佛陀初次回到自己的國家，當時釋迦族的人們，看到佛陀的威儀，相貌美好殊勝，身體呈現金色，具有三十二種大丈夫相，看也看不厭，大家聚集在街道和市場里，異口同聲地讚歎如來，說在這眾人之中，沒有誰能與他相比，實在值得尊敬啊！當時的比丘們，聽到這些議論后，一起向佛陀稟告，說了那些人們讚歎歌詠的言辭。這時，世尊告訴眾比丘：『你們應當知道，我乃是往昔，在這眾人之中，最為尊貴最為殊勝的，不僅僅是今天。』 當時，比丘們一起向佛陀稟告：『不明白，世尊！過去世時，您在這眾人之中，最為尊貴最為殊勝，那是什麼樣的情形呢？』 這時，世尊告訴比丘們：『仔細聽，仔細聽！好好放在心中，我將為你們，詳細解釋過去世的事情。』 比丘們回答說：『是的，我們很樂意聽聞。』 佛陀便開始講述：『過去無量，不可思議阿僧祇劫之前，這個閻浮提，有一位大國王，名叫令奴，這位國王統領著八萬四千個小國王，一萬名大臣，五百位太子，以及夫人和宮女，總共有兩萬人。他最大的夫人，名叫提婆跋提，最後懷了身孕，生下了一個太子，這個孩子相貌端正，身體呈現紫金色，頭髮是紺青色的，兩手掌中，有千輻輪的紋相，左腳底有馬的形狀，右腳底有白象的形狀。這個孩子福德深厚，是人中最為尊貴的，於是就按照父母的意願，給他取名為提婆令奴。』

'Moreover, now that I have attained Buddhahood, all afflictions are removed, and compassion is widely spread, should I not be even more compassionate and merciful if they inflict even a little harm on me?' After the Buddha spoke these words, all those present, upon hearing what the Buddha had said, were moved by the thought that the World Honored One had endured such great suffering for the sake of all beings, yet did not retreat or give up. They all praised that it was unprecedented, with sorrow and joy intertwined in their hearts. They all resolved to strive and contemplate the profound Dharma. Some attained the fruit of Srotapanna, Sakrdagamin, Anagamin, and Arhat; some planted the roots of Pratyekabuddha; and some aroused the aspiration for Anuttara-samyak-sambodhi. They all respectfully received the Buddha's teachings and joyfully practiced them. The Sutra of the Wise and the Foolish, Volume 9 (43) ◎ The Story of Mahalinganu, Chapter 48 At one time, the Buddha was in the Nigrodha Monastery in Kapilavastu. When the Buddha first returned to his country, the Shakya clan, observing the Buddha's dignified demeanor, his extraordinary and beautiful appearance, his golden body, and the thirty-two marks of a great man, could not tire of looking at him. They gathered in the streets and markets, and with one voice, praised the Tathagata, saying that among all these people, there was no one who could compare to him, and that he was truly worthy of respect! At that time, the monks, upon hearing these discussions, together reported to the Buddha, recounting the words of praise and admiration. Then, the World Honored One told the monks, 'You should know that in the past, I was the most honored and most excellent among these people, not just today.' At that time, the monks together reported to the Buddha, 'We do not understand, World Honored One! In the past, when you were the most honored and most excellent among these people, what was the situation?' Then, the World Honored One told the monks, 'Listen carefully, listen carefully! Keep it well in your minds, and I will explain to you in detail the events of the past.' The monks replied, 'Yes, we are very eager to hear.' The Buddha then began to speak, 'In the immeasurable, inconceivable asamkhya kalpas of the past, in this Jambudvipa, there was a great king named Linganu. This king ruled over eighty-four thousand small kingdoms, ten thousand ministers, five hundred princes, and with his consorts and palace women, there were a total of twenty thousand people. His greatest consort, named Devavati, eventually became pregnant and gave birth to a prince. This child had a handsome appearance, a body of purple-gold color, hair of dark blue, the marks of a thousand-spoked wheel on both palms, the shape of a horse on the sole of his left foot, and the shape of a white elephant on the sole of his right foot. This child had profound merit and was the most honored among men. Therefore, according to his parents' wishes, he was named Devalinganu.'

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。乳哺長大，令奴大王，卒遇時病，其命將終，諸小國王，群臣太子，咸來問病。因問大王：『假其終沒，諸王太子，誰應紹嗣？』時王報曰：『若我諸子，有能具足十功德者，乃立為王。何等十德？一者身紫金色，其發紺青。二者兩手掌中，有金輪相，具足不缺。三者其右足底，有白象相。四者其左足下，有馬形相。五者著王衣服，與身相可，不大不小。六者坐王御座，威德巍巍，其坐安隱。七者諸王群臣，歡喜敬禮，稱善無量，入於後宮，夫人婇女，踴躍歡喜，作禮恭敬。八者若將至於天祠，泥天木像，悉為作禮。九者福德威力，能雨七寶，稱給一切。十者其母是誰，提婆跋提夫人所生。若有具足是十功德，斯乃立之，用作大王。』教敕已竟，無常對至，遂便命終。

「諸王臣民，五百子中，從其大者，次以十事，觀相其身。此諸太子，身無金色，發無紺青，手掌無輪，足底無有象馬之相；著王者服不相應當；坐于御座，其木師子，驚張起立，欲搏嚙之；諸王臣民，悉不敬禮；將至宮內，夫人婇女，悉不歡喜，無禮敬者；設入天祠，自禮天像，諸餘泥木天像，悉不作禮；語使雨寶，亦復不能；又復不是提婆跋提夫人所生。乃至五百諸大太子，於十事中，乃無一事

現代漢語譯本：被乳汁哺育長大，被立為奴大王，最終遭遇疾病，生命垂危，各小國王、群臣和太子都來探望病情。他們問大王：『如果大王駕崩，諸位王子和太子中，誰應該繼承王位？』當時大王回答說：『如果我的兒子們中，有能具備十種功德的，就立他為王。哪十種功德呢？第一，身體是紫金色，頭髮是紺青色。第二，兩手掌中，有金輪的紋相，完整無缺。第三，右腳底有白象的紋相。第四，左腳下有馬的形狀。第五，穿上王者的衣服，與身體相稱，不大不小。第六，坐在王位上，威嚴顯赫，坐得安穩。第七，各位國王和群臣，都歡喜敬禮，稱讚不已，進入後宮，夫人和宮女們，都歡欣鼓舞，行禮恭敬。第八，如果帶到天祠，泥塑的木製天神像，都會向他行禮。第九，福德和威力，能夠降下七寶，滿足一切需求。第十，他的母親是誰，是提婆跋提夫人所生。如果有具備這十種功德的，就立他為王。』教導完畢，無常到來，於是就去世了。 諸位國王、臣民，在五百個王子中，從最大的開始，依次用這十件事，觀察他們的身體。這些太子，身體沒有金色，頭髮不是紺青色，手掌沒有輪紋，腳底沒有象馬的紋相；穿上王者的衣服不相稱；坐在王位上，木製的獅子，驚恐地站起來，想要咬他；各位國王和臣民，都不敬禮；帶到宮內，夫人和宮女們，都不高興，沒有行禮敬拜的；即使進入天祠，自己向天神像行禮，其他泥塑木製的天神像，都不向他行禮；讓他降下寶物，也不能做到；而且也不是提婆跋提夫人所生。乃至五百位大太子，在這十件事中，竟然沒有一件符合。

English version: Having been raised on milk, he was made King Nu. Eventually, he fell ill, and his life was nearing its end. The various small kings, ministers, and princes all came to inquire about his health. They asked the king: 『If Your Majesty passes away, among the princes and crown princes, who should inherit the throne?』 At that time, the king replied: 『If among my sons, there is one who possesses ten merits, then he shall be made king. What are these ten merits? First, his body is purple-gold in color, and his hair is dark blue. Second, in the palms of both hands, there are golden wheel marks, complete and without defect. Third, on the sole of his right foot, there is the mark of a white elephant. Fourth, under his left foot, there is the shape of a horse. Fifth, when he wears the king's clothes, they fit his body, neither too big nor too small. Sixth, when he sits on the throne, his majesty is awe-inspiring, and he sits securely. Seventh, all the kings and ministers are happy to pay their respects, praising him endlessly. Upon entering the inner palace, the ladies and palace maids are all joyful, bowing respectfully. Eighth, if he is taken to the heavenly shrine, the clay and wooden statues of the gods will all bow to him. Ninth, his blessings and power can cause seven treasures to rain down, fulfilling all needs. Tenth, his mother is Lady Devavati. If there is one who possesses these ten merits, then he shall be made king.』 After giving these instructions, impermanence arrived, and he passed away. The kings and subjects, among the five hundred princes, starting with the eldest, sequentially observed their bodies using these ten criteria. These princes did not have golden bodies, their hair was not dark blue, their palms did not have wheel marks, and the soles of their feet did not have the marks of elephants or horses; wearing the king's clothes did not fit them; when they sat on the throne, the wooden lions were startled and stood up, wanting to bite them; the kings and subjects did not pay their respects; when taken to the palace, the ladies and palace maids were not happy, and did not bow in respect; even if they entered the heavenly shrine, they themselves bowed to the statues of the gods, but the other clay and wooden statues of the gods did not bow to them; when asked to make treasures rain down, they could not do it; and they were not born of Lady Devavati. Even among the five hundred great princes, not one of them met even one of the ten criteria.

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。最下小子，身紫金色，其發紺青，看其兩手，輪相具足，睹其腳底，象形馬相，昞然如畫；著王法服，與身相可；坐于御座，福德巍巍；諸王臣民，無不敬禮；入於後宮，夫人婇女，敬奉作禮；將至天祠，泥木天像，悉皆為禮；教使雨寶，始語即雨；問是誰生？提婆跋提夫人所生。十事具足，諸王臣民，即拜為王。至十五日，日初出時，有金輪寶，從東方來，輪有千輻，縱廣一由旬。王即下座，右膝著地，跪而言曰：『若我福德，應為王者，輪當稱我。』即如其言，來在殿前，住虛空中。白象寶者，從香山來，毛尾貫珠，若王乘上，像皆能飛，從朝至午，遍四天下，若以足行，足所觸地，即成金沙。紺馬寶者，身紺青色，其馬毛尾，皆悉珠色，皆雨七寶；若王乘上，一食之頃，游四天下，不疲不勞。神珠寶者，自然而至，其珠光明，晝夜恒照百二十里，內復能雨於七寶，稱給一切。玉女寶者，自然而至，端正殊妙，稱適王意。典藏臣者，王須七寶，隨意給足，終無乏盡。其典兵臣，王若欲須四種兵時，顧視之頃，諸兵悉集，行陣嚴整，威力非凡。七寶既具，坐自思惟：『吾享斯位，皆由前身宿種福業，乃致之耳，今當紹繼使不斷絕。』即以香湯，洗浴其身，著新凈衣，手執香爐，向于東方，跪而言曰：『東方快士，來受我請。』即時便有二萬辟支佛，來至王宮；南西北方，悉皆請之，時有六萬辟支佛，來受王請

現代漢語譯本：最下面的那個孩子，身體是紫金色的，頭髮是深藍色的，看他的兩手，輪相都具備，看他的腳底，有馬的形狀，清晰得像畫一樣；穿著國王的法服，和他的身形相稱；坐在王位上，福德非常顯赫；所有的國王、大臣和百姓，沒有不敬禮的；進入後宮，夫人和宮女們，都恭敬地行禮；將要到天祠時，泥塑木雕的天神像，都向他行禮；教他降下寶物，剛一說話就下雨；問是誰生的？是提婆跋提夫人所生。十種殊勝的特徵都具備，國王、大臣和百姓，就擁立他為王。到了十五日，太陽剛出來的時候，有一個金輪寶，從東方而來，輪子有一千個輻條，縱橫有一由旬。國王就走下王座，右膝跪地，跪著說：『如果我有福德，應該成為國王，這個輪子就應該歸我。』就像他說的那樣，輪子來到殿前，停在空中。白象寶，從香山而來，毛和尾巴都串著珍珠，如果國王騎上它，大象就能飛，從早晨到中午，可以遍游四天下，如果用腳走，腳所觸到的地方，就會變成金沙。紺馬寶，身體是深藍色的，馬的毛和尾巴，都是珍珠的顏色，都會下七寶；如果國王騎上它，一頓飯的時間，就可以遊遍四天下，不感到疲勞。神珠寶，自然而至，它的光芒，晝夜都能照亮一百二十里，裡面還能下七寶，滿足一切需求。玉女寶，自然而至，端莊美麗，符合國王的心意。典藏臣，國王需要七寶，隨意都能滿足，永遠不會缺少。典兵臣，國王如果需要四種軍隊時，看一眼，所有的軍隊都會聚集，行列整齊，威力非凡。七寶都具備后，國王自己思考：『我能享受這個王位，都是因為前世積累的福德，才得到的，現在應當繼續積累，使福德不斷絕。』於是用香湯洗浴身體，穿上新的乾淨衣服，手裡拿著香爐，面向東方，跪著說：『東方的賢士，來接受我的邀請。』立刻就有兩萬辟支佛，來到王宮；南方、西方、北方，都邀請了，當時有六萬辟支佛，來接受國王的邀請。 現代漢語譯本：最下的小孩，身體是紫金色的，頭髮是紺青色的，看他的兩手，輪相都具備，看他的腳底，有馬的形狀，非常清晰像畫一樣；穿著國王的法服，和他的身形很相稱；坐在王位上，福德非常顯赫；所有的國王、大臣和百姓，沒有不敬禮的；進入後宮，夫人和宮女們，都恭敬地行禮；將要到天祠時，泥塑木雕的天神像，都向他行禮；教他降下寶物，剛一說話就下雨；問是誰生的？是提婆跋提夫人所生。十種殊勝的特徵都具備，國王、大臣和百姓，就擁立他為王。到了十五日，太陽剛出來的時候，有一個金輪寶，從東方而來，輪子有一千個輻條，縱橫有一由旬。國王就走下王座，右膝跪地，跪著說：『如果我有福德，應該成為國王，這個輪子就應該歸我。』就像他說的那樣，輪子來到殿前，停在空中。白象寶，從香山而來，毛和尾巴都串著珍珠，如果國王騎上它，大象就能飛，從早晨到中午，可以遍游四天下，如果用腳走，腳所觸到的地方，就會變成金沙。紺馬寶，身體是紺青色的，馬的毛和尾巴，都是珍珠的顏色，都會下七寶；如果國王騎上它，一頓飯的時間，就可以遊遍四天下，不感到疲勞。神珠寶，自然而至，它的光芒，晝夜都能照亮一百二十里，裡面還能下七寶，滿足一切需求。玉女寶，自然而至，端莊美麗，符合國王的心意。典藏臣，國王需要七寶，隨意都能滿足，永遠不會缺少。典兵臣，國王如果需要四種軍隊時，看一眼，所有的軍隊都會聚集，行列整齊，威力非凡。七寶都具備后，國王自己思考：『我能享受這個王位，都是因為前世積累的福德，才得到的，現在應當繼續積累，使福德不斷絕。』於是用香湯洗浴身體，穿上新的乾淨衣服，手裡拿著香爐，面向東方，跪著說：『東方的賢士，來接受我的邀請。』立刻就有兩萬辟支佛，來到王宮；南方、西方、北方，都邀請了，當時有六萬辟支佛，來接受國王的邀請。

English version: The youngest child, with a body of purple-gold, and hair of dark blue, looking at his two hands, the wheel marks were complete, seeing the soles of his feet, there was the shape of a horse, as clear as a painting; wearing the king's robes, which fit his form; sitting on the throne, his merit and virtue were magnificent; all the kings, ministers, and people, without exception, paid their respects; entering the inner palace, the consorts and palace women, respectfully bowed; when about to go to the heavenly shrine, the clay and wooden statues of the gods, all bowed to him; when taught to rain down treasures, as soon as he spoke, it rained; when asked who gave birth to him? It was Lady Devavati who gave birth to him. With ten auspicious characteristics complete, the kings, ministers, and people, immediately enthroned him as king. On the fifteenth day, when the sun first rose, there was a golden wheel treasure, coming from the east, the wheel had a thousand spokes, with a width and length of one yojana. The king then descended from the throne, knelt on his right knee, and said: 'If I have the merit and virtue to be king, this wheel should belong to me.' Just as he said, it came to the front of the palace, and stayed in the empty air. The white elephant treasure, came from Fragrant Mountain, its hair and tail were strung with pearls, if the king rode on it, the elephant could fly, from morning to noon, it could travel throughout the four continents, if it walked on foot, the ground touched by its feet, would turn into gold sand. The dark blue horse treasure, its body was dark blue, the horse's hair and tail, were all the color of pearls, and it would rain down the seven treasures; if the king rode on it, in the time it took to eat a meal, he could travel throughout the four continents, without fatigue or exhaustion. The divine pearl treasure, came naturally, its light, day and night, constantly illuminated one hundred and twenty miles, and it could also rain down the seven treasures, fulfilling all needs. The jade maiden treasure, came naturally, dignified and beautiful, fitting the king's wishes. The treasury minister, when the king needed the seven treasures, could provide them at will, and there would never be a shortage. The military minister, if the king needed the four kinds of troops, with a glance, all the troops would gather, their formations were orderly, and their power was extraordinary. With the seven treasures complete, the king thought to himself: 'My enjoyment of this position, is all due to the meritorious deeds I cultivated in my previous lives, now I should continue to cultivate them, so that they never cease.' Then he bathed his body with fragrant water, put on new clean clothes, held a censer in his hand, faced the east, knelt and said: 'Wise men of the east, come and accept my invitation.' Immediately, there were twenty thousand Pratyekabuddhas, who came to the royal palace; from the south, west, and north, he invited them all, and at that time there were sixty thousand Pratyekabuddhas, who came to accept the king's invitation. English version: The youngest child, his body was purple-gold, his hair was dark blue, looking at his two hands, the wheel marks were complete, looking at the soles of his feet, there was the shape of a horse, very clear like a painting; wearing the king's robes, which fit his form very well; sitting on the throne, his merit and virtue were very magnificent; all the kings, ministers, and people, without exception, paid their respects; entering the inner palace, the consorts and palace women, respectfully bowed; when about to go to the heavenly shrine, the clay and wooden statues of the gods, all bowed to him; when taught to rain down treasures, as soon as he spoke, it rained; when asked who gave birth to him? It was Lady Devavati who gave birth to him. With ten auspicious characteristics complete, the kings, ministers, and people, immediately enthroned him as king. On the fifteenth day, when the sun first rose, there was a golden wheel treasure, coming from the east, the wheel had a thousand spokes, with a width and length of one yojana. The king then descended from the throne, knelt on his right knee, and said: 'If I have the merit and virtue to be king, this wheel should belong to me.' Just as he said, it came to the front of the palace, and stayed in the empty air. The white elephant treasure, came from Fragrant Mountain, its hair and tail were strung with pearls, if the king rode on it, the elephant could fly, from morning to noon, it could travel throughout the four continents, if it walked on foot, the ground touched by its feet, would turn into gold sand. The dark blue horse treasure, its body was dark blue, the horse's hair and tail, were all the color of pearls, and it would rain down the seven treasures; if the king rode on it, in the time it took to eat a meal, he could travel throughout the four continents, without fatigue or exhaustion. The divine pearl treasure, came naturally, its light, day and night, constantly illuminated one hundred and twenty miles, and it could also rain down the seven treasures, fulfilling all needs. The jade maiden treasure, came naturally, dignified and beautiful, fitting the king's wishes. The treasury minister, when the king needed the seven treasures, could provide them at will, and there would never be a shortage. The military minister, if the king needed the four kinds of troops, with a glance, all the troops would gather, their formations were orderly, and their power was extraordinary. With the seven treasures complete, the king thought to himself: 'My enjoyment of this position, is all due to the meritorious deeds I cultivated in my previous lives, now I should continue to cultivate them, so that they never cease.' Then he bathed his body with fragrant water, put on new clean clothes, held a censer in his hand, faced the east, knelt and said: 'Wise men of the east, come and accept my invitation.' Immediately, there were twenty thousand Pratyekabuddhas, who came to the royal palace; from the south, west, and north, he invited them all, and at that time there were sixty thousand Pratyekabuddhas, who came to accept the king's invitation.

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。王與諸臣，四事供養，其八萬四千諸小國王，離家來久，即啟大王，欲辭還國，王即聽之。因啟王曰：『此中快士，其數甚眾，愿王垂愍，減省少許，與臣供養，愿使將來共享斯福。』於時大王，即以四方辟支佛，與諸小王，隨時供養，經八萬四千歲。諸王臣民，命終之後，皆得生天。」

佛告諸比丘：「欲知爾時令奴王者，今現我父白凈王是。爾時提婆跋提夫人者，今現我母摩訶摩耶是。爾時提婆令奴王者，今我身是。爾時五百太子者，今此五百釋是。我乃爾時，于諸人中，最為尊妙；吾今成佛，眾相具足，於此眾中，最為奇妙。」

時諸大會，聞佛所說，有得須陀洹者、斯陀含、阿那含、阿羅漢者，有種辟支佛因緣者，有發菩薩心成不退者，眾坐歡喜，頂戴奉行。

（四四）善求惡求緣品第四十九

一時佛在舍衛國祇樹給孤獨園。爾時提婆達多，雖復出家，利養蔽心，作三逆罪，推山壓佛，傷佛腳指，復縱放黑象，欲令害佛，別僧兩部，殺漏盡比丘尼。以故殺生，疑畏受后報。時有六師，即往問之，六師便為說諸邪見，言：「為惡無罪，為善無福，信敬心生，喪斷善根。」

是時阿難，析體愛重，惋恨情深，悲哽懊惱，白世尊言：「調達愚癡！造不善業，壞破善根，辱釋種子。」

爾時世尊，告阿難言：「提婆達多，非但今世為利養故斷破善根，過去世時亦貪利養喪身失命。」

阿難白佛言：「世尊！提婆達多，過去世時，貪利喪身，其事云何？愿樂欲聞

現代漢語譯本：國王和他的大臣們用四種供養來供奉他們。那八萬四千個小國王，離家很久了，就向大王請求，想要辭別返回自己的國家，國王就答應了他們。於是他們向國王稟告說：『這裡有很多賢能之士，數量眾多，希望大王能夠慈悲，減少一些供養，分給我們供奉，希望將來能夠一起分享這份福報。』當時大王，就把四方的辟支佛，分給這些小國王，讓他們隨時供養，經過了八萬四千年。這些國王和臣民，在他們死後，都得以昇天。 佛陀告訴眾比丘：『想要知道那時命令奴僕的國王是誰嗎？就是現在我的父親凈飯王。那時提婆跋提夫人，就是現在我的母親摩訶摩耶。那時命令奴僕的國王，就是現在的我。那時五百個太子，就是現在的這五百釋迦族人。我那時在眾人之中，最為尊貴美好；我現在成佛，具足各種相好，在這大眾之中，最為奇妙。』 當時在場的眾人，聽了佛陀所說，有的證得了須陀洹果、斯陀含果、阿那含果、阿羅漢果，有的種下了辟支佛的因緣，有的發了菩薩心，成就了不退轉的境界，大家都很歡喜，頂戴奉行。 （四四）善求惡求緣品第四十九 一時，佛陀在舍衛國的祇樹給孤獨園。當時提婆達多，雖然已經出家，但被貪圖利養的心矇蔽，做了三種逆罪，推山壓佛，傷了佛的腳趾，又放縱黑象，想要加害佛陀，分裂僧團為兩部分，殺害了漏盡的比丘尼。因為這樣殺生，他疑懼害怕會受到后報。當時有六師外道，就去問他，六師就為他說各種邪見，說：『作惡沒有罪，行善沒有福，』使他生起信敬心，斷絕了善根。 這時阿難，因為愛重佛陀的身體，惋惜悲痛，哽咽懊惱，對世尊說：『提婆達多真是愚癡！造作不善的業，破壞了善根，玷污了釋迦族的血脈。』 這時世尊，告訴阿難說：『提婆達多，不只是今生爲了貪圖利養而斷絕善根，過去世時也因為貪圖利養而喪失了性命。』 阿難對佛陀說：『世尊！提婆達多，過去世時，因為貪圖利養而喪失性命，這件事是怎樣的呢？我非常想聽。』

English version: The king and his ministers provided four kinds of offerings. The eighty-four thousand small kings, having been away from home for a long time, requested the great king to allow them to return to their own countries, and the king agreed. Then they reported to the king, 'There are many virtuous people here, a great number, we hope that the great king can be compassionate, reduce some of the offerings, and share them with us, so that we can share this blessing in the future.' At that time, the great king distributed the Pratyekabuddhas from the four directions to these small kings, allowing them to make offerings at any time, for eighty-four thousand years. These kings and their subjects, after their deaths, were all reborn in heaven. The Buddha told the monks, 'Do you want to know who the king who commanded the servants at that time was? It is my father, King Suddhodana, now. The lady Devavati at that time was my mother, Mahamaya, now. The king who commanded the servants was me, now. The five hundred princes at that time are these five hundred Sakyans now. I was the most honored and wonderful among all people at that time; now I have become a Buddha, with all the marks and characteristics, and I am the most wonderful among this assembly.' At that time, the assembly, hearing what the Buddha said, some attained the fruit of Srotapanna, Sakadagami, Anagami, and Arhat; some planted the causes for Pratyekabuddhahood; some generated the Bodhi mind and achieved non-retrogression. The assembly was joyful and respectfully practiced the teachings. (44) The Chapter on the Causes of Seeking Good and Evil, Forty-ninth At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, Devadatta, although he had left home, was blinded by the desire for gain and made three rebellious acts: pushing a mountain to crush the Buddha, injuring the Buddha's toe, and releasing a black elephant to harm the Buddha, dividing the Sangha into two factions, and killing a nun who had attained the end of suffering. Because of this killing, he was fearful and worried about receiving retribution. At that time, six heretical teachers went to ask him, and the six teachers then spoke various heretical views, saying, 'Doing evil has no sin, doing good has no merit,' causing him to develop faith and respect, and severing his roots of goodness. At this time, Ananda, because of his love and respect for the Buddha's body, was saddened and grieved, choked with sorrow, and said to the World Honored One, 'Devadatta is foolish! He has committed unwholesome deeds, destroyed his roots of goodness, and disgraced the Sakya lineage.' At this time, the World Honored One told Ananda, 'Devadatta, not only in this life has he severed his roots of goodness for the sake of gain, but in past lives he also lost his life because of greed for gain.' Ananda said to the Buddha, 'World Honored One! Devadatta, in past lives, lost his life because of greed for gain, what is the story of this? I am very eager to hear it.'

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。」

佛告阿難：「善聽當說！往昔無量不可思議阿僧祇劫，此閻浮提，有國名波羅奈。時有薩薄名摩訶夜移，其婦懷妊，自然仁善，意性柔和。月滿生男，形體端正，父母愛念，施設美膳，延請親戚並諸相師，共相娛樂，抱兒示眾，為其立字。相師問言：『此兒受胎已來，有何瑞應？』其父答言：『受胎已來，其婦自然，慈心和善。』相師即為立字，名為善求。乳哺長大，好積諸德，慈愍眾生。次後懷妊，自然弊惡，期滿生男，形體醜陋。即請相師，為其立字。相師問言：『此兒懷妊，有何感應？』答言：『懷兒已來，受性弊惡。』於時相師，即為立字，名曰惡求。乳哺長大，好為惡事，恒生貪心，懷嫉妒意。

「年各長大，欲行共賈入海求索寶物，各有五百侍從，前後而發。途路懸遠，中道乏糧，經於七日，去死不遠。是時善求，及諸賈人，咸共誠心，禱諸神祇，欲濟饑儉，于空澤中，遙見一樹枝葉郁茂，便即趣之。有一泉水，善求及眾，悉共誠心，求哀救護。誠感神應，現身語之：『斫去一枝，所須當出。』諸人歡喜，便斫一枝，美飲流出。斫第二枝，種種食出，百味具足，咸共承接，各得飽滿。斫第三枝，出諸妙衣，種種備具。斫第四枝，種種寶物，悉皆具足，莊嚴悉備，所須盡辦。惡求後到，眾人如前，盡得充足，便自念言：『今此樹枝，能出如是種種好物，況復其根？今當伐之，足得極妙佳好之物。』思惟心定，令人伐之

現代漢語譯本：佛陀告訴阿難：『仔細聽，我將要說。在過去無量不可思議阿僧祇劫之前，這個閻浮提，有一個國家叫做波羅奈。當時有一位富商名叫摩訶夜移，他的妻子懷孕了，自然而然地變得仁慈善良，性情也變得溫柔平和。足月後生了一個男孩，相貌端正，父母非常喜愛他，為他準備了豐盛的食物，邀請親戚和相士一同慶祝，抱著孩子給大家看，併爲他取名字。相士問道：『這個孩子自從受孕以來，有什麼祥瑞的徵兆嗎？』他的父親回答說：『自從她懷孕以來，她的妻子自然而然地變得慈悲善良。』相士就為他取名為善求。他被撫養長大，喜歡積累各種美德，慈悲憐憫眾生。後來，他的妻子再次懷孕，自然而然地變得暴躁邪惡，足月後生了一個男孩，相貌醜陋。他們請來相士為他取名字。相士問道：『這個孩子懷孕的時候，有什麼感應嗎？』回答說：『自從懷上這個孩子，她的性情就變得暴躁邪惡。』當時相士就為他取名為惡求。他被撫養長大，喜歡做壞事，總是心懷貪婪，充滿嫉妒。』 他們各自長大后，想要一起做生意，入海去尋找寶物，各自有五百個隨從，前後出發。路途遙遠，中途缺乏糧食，過了七天，已經快要餓死了。這時，善求和那些商人，都誠心誠意地向神祇祈禱，希望能夠度過饑荒。在空曠的沼澤中，他們遠遠地看到一棵樹，枝葉茂盛，便立刻向那裡走去。那裡有一處泉水，善求和眾人，都誠心誠意地祈求神靈救護。他們的誠心感動了神靈，神靈現身告訴他們：『砍下一根樹枝，你們所需要的就會出現。』眾人非常高興，便砍下一根樹枝，美味的飲料就流了出來。砍下第二根樹枝，各種食物就出現了，各種美味應有盡有，大家一起接取，都吃飽了。砍下第三根樹枝，各種精美的衣服就出現了，各種款式應有盡有。砍下第四根樹枝，各種寶物都出現了，裝飾品應有盡有，他們所需要的都得到了滿足。惡求後來才到，眾人像之前一樣，都得到了充足的供應，他心裡想：『現在這樹枝，都能出現這麼多好東西，更何況是樹根呢？現在我應該把它砍倒，一定能得到更加極妙的好東西。』他下定決心，讓人砍樹。

English version: The Buddha told Ananda, 'Listen carefully, I will speak. In the immeasurable, inconceivable asamkhya kalpas of the past, in this Jambudvipa, there was a country named Varanasi. At that time, there was a wealthy merchant named Mahayayi, whose wife became pregnant and naturally became kind and gentle, with a mild temperament. After a full term, she gave birth to a boy, who was handsome in appearance. His parents loved him very much, prepared lavish meals for him, invited relatives and fortune tellers to celebrate together, showed the child to everyone, and gave him a name. The fortune teller asked, 'Since this child was conceived, what auspicious signs have there been?' His father replied, 'Since she became pregnant, his wife has naturally become compassionate and kind.' The fortune teller then named him 'Good Seeking'. He was raised and grew up, loved to accumulate various virtues, and was compassionate towards all living beings. Later, his wife became pregnant again, and naturally became irritable and evil. After a full term, she gave birth to a boy, who was ugly in appearance. They invited a fortune teller to name him. The fortune teller asked, 'When this child was conceived, what were the signs?' They replied, 'Since she became pregnant with this child, her temperament has become irritable and evil.' At that time, the fortune teller named him 'Evil Seeking'. He was raised and grew up, loved to do bad things, always harbored greed, and was full of jealousy.' When they each grew up, they wanted to go into business together, going to sea to seek treasures. Each had five hundred attendants, and they set off one after another. The journey was long, and they ran out of food halfway. After seven days, they were close to starvation. At this time, Good Seeking and the merchants sincerely prayed to the deities, hoping to overcome the famine. In the empty swamp, they saw a tree in the distance, with lush branches and leaves, and immediately went towards it. There was a spring of water there. Good Seeking and the others sincerely prayed for the deities to protect them. Their sincerity moved the deities, who appeared and told them, 'Cut off a branch, and what you need will appear.' Everyone was very happy, and they cut off a branch, and delicious drinks flowed out. They cut off the second branch, and various foods appeared, with all kinds of delicacies available. Everyone took them and ate their fill. They cut off the third branch, and various exquisite clothes appeared, with all kinds of styles available. They cut off the fourth branch, and various treasures appeared, with all kinds of ornaments available. They had everything they needed. Evil Seeking arrived later. The others, as before, had received ample supplies. He thought to himself, 'Now that these branches can produce so many good things, what about the roots? Now I should cut it down, and I will surely get even more wonderful things.' He made up his mind and had people cut down the tree.

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。是時善求，聞如是語，懷憤懊惱，語惡求言：『我等饑乏，命在旦夕，蒙此樹恩，得濟余命。云何懷此弊惡之心，而欲伐之？』爾時惡求，不用其言，即掘其根。善求感佩，不忍見之，領眾歸家。伐樹已竟，有五百羅剎，取此惡求及眾賈人，悉皆啖之，財物伴侶，一切喪失。」

佛告阿難：「爾時善求者，今我身是。爾時父者，今現我父凈飯王是。爾時母者，今現我母摩訶摩耶是也。時惡求者，今提婆達多是。阿難！提婆達多，非但今日作不善事，貪利養故，世世常造。我于往昔，常與相值，恒教善法，而不用之，反更以我為怨。」

爾時阿難，及四部眾，聞佛所說，悲喜交集，咸自勸勵，頂戴奉行。

賢愚經卷第十

（四五）◎阿難總持品第三十八(丹本為四十三)

一時佛在舍衛國祇樹給孤獨園。爾時諸比丘，咸皆生疑：「賢者阿難，本造何行，獲此總持，聞佛所說，一言不失？」俱往佛所，而白佛言：「賢者阿難，本興何福，而得如是無量總持？唯愿世尊！當見開示。」

佛告諸比丘：「諦聽著心！斯之總持，皆由福德。乃往過去阿僧祇劫，爾時有一比丘，畜一沙彌，恒以嚴敕，教令誦經，日日課程，其經足者，便以歡喜，若其不足，苦切責之。於是沙彌，常懷懊惱，誦經雖得，復無食具，若行乞食，疾得食時，誦經便足，乞食若遲，誦則不充，若經不足，當被切責，心懷愁悶，啼哭而行

{ "translations": [ "當時，善求聽到這樣的話，心中憤恨懊惱，對惡求說：『我們飢餓乏力，生命危在旦夕，蒙受這棵樹的恩惠，才得以保全性命。為何要懷著這種邪惡的心思，想要砍伐它呢？』當時，惡求不聽他的勸告，就挖掘樹根。善求感到悲傷，不忍心看到，就帶領大家回家了。砍樹完畢后，有五百羅剎，抓走了惡求和所有商人，把他們都吃掉了，財物和同伴，全部喪失。」， "佛陀告訴阿難：『當時的善求，就是現在的我。當時的父親，就是現在我的父親凈飯王。當時的母親，就是現在我的母親摩訶摩耶。當時的惡求，就是現在的提婆達多。阿難！提婆達多，不僅今天做不善的事，貪圖利益供養，世世代代都如此。我過去常常與他相遇，總是教導他善法，但他不聽從，反而把我當成仇人。』", "當時，阿難和四部大眾，聽了佛陀所說，悲喜交加，都互相勉勵，頂戴奉行。", "《賢愚經》卷第十", "（四五）◎阿難總持品第三十八(丹本為四十三)", "一時，佛陀在舍衛國祇樹給孤獨園。當時，各位比丘都心生疑惑：『賢者阿難，過去做了什麼修行，獲得了這種總持，聽佛陀所說，一句話都不遺漏？』他們一起去到佛陀那裡，對佛陀說：『賢者阿難，過去修了什麼福報，才能獲得如此無量的總持？唯愿世尊，能夠開示。』", "佛陀告訴各位比丘：『仔細聽，用心記住！這種總持，都是由於福德。在過去無量劫之前，當時有一位比丘，養了一個沙彌，總是嚴厲地督促他，教他誦經，每天都有功課，如果經文背誦足夠，就感到歡喜，如果背誦不足，就嚴厲地責備他。於是，沙彌常常感到懊惱，雖然背誦經文，卻沒有食物，如果乞食很快得到食物，背誦經文就足夠，如果乞食遲了，背誦經文就不夠，如果經文背誦不足，就會被嚴厲責備，心中愁悶，哭泣著行走。』" ], "english_translations": [ "At that time, Shanqiu, hearing these words, felt resentful and annoyed. He said to Equ, 'We are hungry and weak, our lives are hanging by a thread. We have been blessed by this tree and have been able to survive. Why do you harbor such evil thoughts and want to cut it down?' At that time, Equ did not listen to his advice and dug up the roots of the tree. Shanqiu felt sorrowful and could not bear to watch, so he led everyone home. After the tree was cut down, five hundred Rakshasas seized Equ and all the merchants, and devoured them all. Their wealth and companions were all lost.", "The Buddha told Ananda, 'The Shanqiu of that time is who I am now. The father of that time is my father, King Suddhodana, now. The mother of that time is my mother, Mahamaya, now. The Equ of that time is Devadatta now. Ananda! Devadatta not only does evil deeds today, greedy for profit and offerings, but he has always done so in every lifetime. In the past, I often encountered him and always taught him the good Dharma, but he did not listen and instead treated me as an enemy.'", "At that time, Ananda and the four assemblies, hearing what the Buddha said, were filled with both sorrow and joy. They all encouraged each other and respectfully accepted and practiced the teachings.", "The Sutra of the Wise and the Foolish, Volume 10", "(45) ◎Chapter 38 on Ananda's Total Retention (Dan version is 43)", "At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, all the monks were filled with doubt: 'The venerable Ananda, what practices did he cultivate in the past to obtain this total retention, so that he does not miss a single word of what the Buddha says?' They all went to the Buddha and said to him, 'Venerable Ananda, what blessings did he cultivate in the past to obtain such immeasurable total retention? We beseech the World Honored One to enlighten us.'", "The Buddha told the monks, 'Listen carefully and keep it in mind! This total retention is all due to merit. In the past, countless kalpas ago, there was a monk who had a novice. He always strictly urged him to recite the scriptures, with daily assignments. If the recitation was sufficient, he would be happy. If it was insufficient, he would severely scold him. Therefore, the novice was often annoyed. Although he recited the scriptures, he had no food. If he obtained food quickly while begging, his recitation would be sufficient. If he was late in begging for food, his recitation would be insufficient. If his recitation was insufficient, he would be severely scolded. He would walk along, feeling sad and crying.'" ] }

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。時有長者，見其啼哭，前呼問言：『何以懊惱？』沙彌答曰：『長者當知！我師嚴難，敕我誦經，日日課限，若其足者，即以歡喜，若其不充，苦切見責。我行乞食，若疾得者，誦經即足，若乞遲得，誦便不充，若不得經，便被切責。以是事故，我用愁耳。』於時長者，即語沙彌：『從今以往，常詣我家，當供飲食，令汝不憂，食已專心勤加誦經。』於時沙彌，聞是語已，即得專心勤加誦學，課限不減，日日常度，師徒於是，俱同歡喜。」

佛告比丘：「爾時師者，定光佛是。時沙彌者，今我身是。時大長者，供養食者，今阿難是。乃由過去造是行故，今得總持，無有忘失。」

爾時諸比丘，聞是說已，歡喜信受，頂戴奉行。

（四六）◎優婆斯兄所殺品第三十九(丹本為四十四)

一時佛在舍衛國祇樹給孤獨園。爾時羅閱祇國，有估客兄弟二人，共住一處。兄求長者女，欲以為婦，其女年小，未任出適。於時其兄，即與眾賈，遠至他國，經歷年歲，滯不時還。女年向大，任可嫁處，而語其弟：「卿兄遠行，投彼不還，汝今宜可納取我女。」其弟答言：「何有是事？我兄存在，不敢有違。」爾時長者，數數陳說，其弟意堅，未曾迴轉。長者不已，詐作遠書，托諸賈客，說兄死亡，弟聞兄死心乃愕然。長者復往，而告之曰：「卿兄已死，女當云何？卿若不取，當思余計。」弟被急逼，即妻其女，經歷數時，女便懷妊。兄后便乃從他國還。於時其弟，聞兄還國，心懷慚懼，逃至舍衛

現代漢語譯本：當時有一位長者，看見他在啼哭，上前詢問說：『你為什麼這樣懊惱？』沙彌回答說：『長者您應該知道！我的師父非常嚴厲，命令我誦經，每天都有規定的數量，如果完成了，就很高興，如果沒完成，就會嚴厲責備。我出去乞食，如果很快得到食物，誦經就能完成，如果乞食遲了，誦經就不能完成，如果沒得到食物，就會被嚴厲責備。因為這個緣故，我才憂愁啊。』當時長者就對沙彌說：『從今以後，你常來我家，我會供給你飲食，讓你不再憂愁，吃完飯後專心努力誦經。』當時沙彌聽了這話，就能夠專心努力誦經學習，每天都能完成規定的數量，師徒因此都非常高興。 佛告訴比丘們：『當時的師父，就是定光佛。當時的沙彌，就是現在的我。當時供養食物的大長者，就是現在的阿難。都是因為過去做了這樣的善行，現在才能得到總持，不會遺忘。』 當時各位比丘，聽了這些話后，都歡喜信受，頂戴奉行。 （四六）◎優婆斯兄所殺品第三十九（丹本為四十四） 一時，佛在舍衛國的祇樹給孤獨園。當時羅閱祇國，有兩位商人兄弟，住在一起。哥哥想娶一位長者的女兒為妻，但那女兒年紀還小，不適合出嫁。當時哥哥就和眾商人一起，遠去其他國家，經過多年，滯留不歸。女兒漸漸長大，到了可以出嫁的年齡，長者就對弟弟說：『你哥哥遠行，投奔他鄉不回來了，你現在應該娶我的女兒。』弟弟回答說：『怎麼會有這種事？我哥哥還在，我不敢違背。』當時長者多次勸說，弟弟心意堅定，沒有改變。長者沒有辦法，就假造了一封遠方的書信，託付給一些商人，說哥哥已經死了，弟弟聽到哥哥死了，心裡非常震驚。長者又去告訴他說：『你哥哥已經死了，女兒該怎麼辦？你如果不娶，就要另想辦法。』弟弟被逼無奈，就娶了那女兒為妻，過了幾個月，那女兒就懷孕了。後來哥哥從其他國家回來了。當時弟弟聽到哥哥回國，心裡慚愧恐懼，就逃到了舍衛國。

English version: At that time, there was an elder who saw him crying and went forward to ask, 'Why are you so distressed?' The novice replied, 'Elder, you should know! My master is very strict and orders me to recite scriptures, with a daily quota. If I complete it, he is happy, but if I don't, he severely scolds me. When I go begging for food, if I get it quickly, I can complete the recitation, but if I get it late, I cannot complete it. If I don't get any food, I will be severely scolded. Because of this, I am worried.' At that time, the elder said to the novice, 'From now on, come to my house often, and I will provide you with food so that you will no longer worry. After eating, you can concentrate on reciting the scriptures.' When the novice heard this, he was able to concentrate on reciting and learning, and he completed the daily quota. The master and disciple were both very happy. The Buddha told the monks, 'The master at that time was Dipankara Buddha. The novice at that time was my present self. The great elder who provided food was Ananda now. It was because of the good deeds done in the past that I now have total retention and do not forget anything.' At that time, all the monks, having heard these words, were joyful, believed, and respectfully practiced them. (46) ◎The Chapter on the Killing of Upasika's Brother, Thirty-ninth (Forty-fourth in the Dan version) At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, in the country of Rajagriha, there were two merchant brothers living together. The elder brother wanted to marry the daughter of an elder, but the daughter was still young and not suitable for marriage. At that time, the elder brother went with other merchants to a distant country, and after many years, he was delayed and did not return. The daughter gradually grew up and reached the age for marriage, so the elder said to the younger brother, 'Your brother has gone far away and has not returned. You should marry my daughter now.' The younger brother replied, 'How can this be? My brother is still alive, and I dare not disobey him.' At that time, the elder repeatedly persuaded him, but the younger brother's mind was firm and did not change. The elder, having no other way, fabricated a letter from afar, entrusted it to some merchants, saying that the elder brother had died. The younger brother was shocked to hear that his brother had died. The elder then went to tell him, 'Your brother has died, what should be done with the daughter? If you do not marry her, you must think of another plan.' The younger brother was forced and married the daughter. After a few months, the daughter became pregnant. Later, the elder brother returned from another country. At that time, the younger brother, hearing that his brother had returned, felt ashamed and fearful, and fled to Sravasti.

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。發跡之後，諸親友輩，按其婦腹，墮其胎兒。如是展轉，到于佛前，慚愧所逼，求索出家。佛知可度，即時聽許。蒙佛聽已，便成沙門，名優婆斯，奉持律行，精勤不懈，應時便得阿羅漢道，六通清徹，眾智具足。

時兄到家，見弟已娶其婦，嫉心內忿，往追欲殺，求索推問，云至舍衛。毒恚煩心，即出重募：「誰能取得我弟頭者，當與重賞金五百兩。」時有一人，來應其募：「我能往取其頭。」兄即出金，用募其人，相將俱進，至舍衛國。到彼見弟，坐禪思惟，於時彼人，欻生慈心，而作是念：「我當云何殺此比丘？吾設不殺，當奪我金。」引弓欲射，當挽弓時，向彼比丘，至於放矢，乃中其兄。其兄懷恚，憤惱而死，后更受身，作毒蛇形，生彼道人戶樞之中，毒心未歇，規當害之。戶數開閉，撽身而死。既死之後，未能改操，遂願更作小形毒蟲，依彼道人屋間而住，伺其道人端坐之時，從屋間下，墮其頂上，惡毒猛熾，即殺比丘。

時舍利弗，見斯事已，往至佛所，而白佛言：「彼死比丘，本作何緣，今現得道，被毒而死？唯愿世尊！當見開示。」

佛告舍利弗：「善聽善念！吾當為汝具分別說。乃往過去無數世中，有辟支佛，出現於世，處在山林，修遂其志。時有獵師，恒捕禽獸，施設方計，望伺茍得。時辟支佛，驚其禽獸，令其獵師伺捕不得，便懷瞋恚，懊惱憤結，即以毒箭，射辟支佛

發跡之後，他的親友們，按著他妻子的肚子，讓她墮胎。像這樣輾轉，到了佛前，因慚愧所迫，請求出家。佛知道他可以被度化，就允許了他。蒙佛允許后，他便成了沙門，名叫優婆斯，奉持戒律，精勤不懈，很快就證得了阿羅漢道，六神通清澈，各種智慧都具備。 當時他的哥哥回到家，看到弟弟已經娶了他的妻子，心中嫉妒憤恨，前去追趕想要殺他，四處打聽，得知他在舍衛國。他心中充滿毒恨煩惱，就公開懸賞：『誰能取到我弟弟的頭，就賞金五百兩。』當時有一個人，前來應募：『我能去取他的頭。』他哥哥就拿出金子，僱傭那個人，一起前往舍衛國。到了那裡，看到弟弟正在坐禪思惟，這時那個人，突然生起慈悲心，心想：『我怎麼能殺這個比丘呢？如果我不殺他，就會被奪走金子。』他拉開弓想要射箭，當他拉弓的時候，箭卻射向了那個比丘的哥哥。他哥哥懷著怨恨，憤惱而死，死後又轉生為毒蛇，生在那個道人的門軸里，毒心未消，還想加害他。門軸開合，夾死了自己。死後，他仍然沒有改變惡習，於是又想變成小毒蟲，住在那個道人的屋檐下，伺機等那個道人端坐的時候，從屋檐上掉下來，落在他的頭上，毒性猛烈，就殺死了那個比丘。 當時舍利弗，看到這件事後，就去到佛那裡，對佛說：『那個死去的比丘，前世做了什麼，今生已經得道，卻被毒死？希望世尊，能夠開示。』 佛告訴舍利弗：『好好聽，好好想！我將為你們詳細說明。在過去無數世中，有辟支佛，出現在世上，住在山林中，修行自己的志向。當時有一個獵人，經常捕殺禽獸，設定各種計謀，希望能夠捕到。當時辟支佛，驚動了他的禽獸，讓獵人無法捕到，獵人就懷恨在心，懊惱憤恨，就用毒箭，射向了辟支佛。』

After his rise to prominence, his relatives, pressing on his wife's belly, caused her to have an abortion. In this way, after much wandering, he came before the Buddha, and compelled by shame, requested to leave home. The Buddha, knowing he could be saved, granted his request. Having received the Buddha's permission, he became a śrāmaṇa, named Upavāsa, upholding the precepts, diligently and tirelessly, and soon attained the state of Arhat, with clear six supernormal powers and complete wisdom. At that time, his elder brother returned home and saw that his younger brother had married his wife. Filled with jealousy and resentment, he went to pursue and kill him, inquiring everywhere until he learned he was in Śrāvastī. His heart filled with poisonous hatred and vexation, he publicly offered a reward: 'Whoever can bring me my brother's head will receive five hundred taels of gold.' At that time, a man came forward to accept the offer: 'I can go and get his head.' The elder brother then gave the man the gold and they went together to Śrāvastī. There, they saw the younger brother sitting in meditation. At that moment, the man suddenly felt compassion and thought: 'How can I kill this bhikkhu? If I don't kill him, my gold will be taken away.' He drew his bow to shoot, but as he drew the bow, the arrow instead struck the bhikkhu's elder brother. The elder brother, filled with resentment and anger, died. After death, he was reborn as a poisonous snake, living in the door hinge of the ascetic's dwelling. His poisonous heart had not subsided, and he still intended to harm him. The door hinge opened and closed, crushing him to death. After death, he still had not changed his ways, and so he wished to become a small poisonous insect, living under the eaves of the ascetic's house, waiting for the ascetic to sit in meditation, then falling from the eaves onto his head. The poison was fierce, and it killed the bhikkhu. At that time, Śāriputra, having seen this, went to the Buddha and said to him: 'What karma did that deceased bhikkhu create in his past life that he now attains enlightenment but dies from poison? May the World Honored One please explain this.' The Buddha told Śāriputra: 'Listen well and contemplate well! I will explain it to you in detail. In the countless past lives, there was a Pratyekabuddha who appeared in the world, living in the mountains and forests, cultivating his aspirations. At that time, there was a hunter who constantly hunted birds and beasts, setting up various schemes, hoping to catch them. The Pratyekabuddha startled his prey, preventing the hunter from catching anything. The hunter then harbored resentment, vexation, and anger, and shot a poisonous arrow at the Pratyekabuddha.'

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。時辟支佛，心愍此人，欲令改悔，為現神足，所謂飛行履虛，屈伸舒戢，出沒自在，神足變現。於時獵師，見是事已，心懷敬仰，恐怖自責，歸誠謝過，求哀懺悔。時辟支佛，受其懺悔，懺悔已竟，被毒而死。其人命終，便墮地獄，既出地獄，五百世中，常被毒死，至於今日，得阿羅漢道，猶為毒蟲，見螫斷命。由興惡意，即還懺悔，而發誓愿：『使我來世遭值聖師，所得神足，如今者。』故今得值我，蒙獲道法。」

爾時舍利弗，及與眾會，聞佛所說，歡喜奉行。

（四七）◎兒誤殺父品第四十(丹本為四十五)

一時佛在舍衛國祇樹給孤獨園。爾時有一老翁，早失其婦，獨與兒居，困無財寶，覺世非常，念欲出家，即往佛所，求索入道。時佛憐愍，即聽出家。於時其父，便作比丘，時兒年小，即為沙彌，恒共其父，入村乞食，暮還所止。時有一村，最為邊遠，至彼乞食，逼暮當還。其父年老，行步遲緩，其兒恐懼，畏諸毒獸，急扶其父，推之進路，執之不固，推父倒地，應時其父，當手而死。父死之後，獨至佛所。時諸比丘，問沙彌言：「汝朝與師，至村乞食，今為所在？」沙彌答言：「我向與師，至彼乞食，日暮還時，師行小遲，我時恐怖，故急推之，推之手急，撲師著地，我師於時，即死道中。」時諸比丘，呵責沙彌：「汝大惡人！殺父殺師。」即以白佛。佛告之曰：「此師雖死，不以惡意。」即問沙彌：「汝殺師不？」沙彌答言：「我實排之，不以惡意而殺父也

現代漢語譯本：當時，一位辟支佛，心中憐憫這個人，想讓他悔改，就顯現神足，也就是飛行於空中，在虛空中行走，身體能屈能伸，出沒自如，變化無窮。當時，獵人看到這些事情后，心中充滿敬畏，感到恐懼和自責，真心誠意地認錯，哀求懺悔。辟支佛接受了他的懺悔，懺悔完畢后，辟支佛因中毒而死。這個人死後，就墮入了地獄，從地獄出來后，五百世中，常常被毒死，直到今天，他證得了阿羅漢道，仍然會被毒蟲咬傷而喪命。這是因為他曾經產生過惡意，雖然之後懺悔了，並且發誓說：『希望我來世能夠遇到聖師，所獲得的神足，能像今天這樣。』所以今天才能遇到我，蒙受佛法。」 當時，舍利弗以及在場的大眾，聽了佛所說的話，都歡喜地接受並奉行。 現代漢語譯本：一時，佛在舍衛國的祇樹給孤獨園。當時有一位老翁，早年喪妻，獨自和兒子居住，生活貧困，沒有財寶，他覺得世事無常，想要出家，就前往佛陀那裡，請求出家修行。佛陀憐憫他，就允許他出家。當時，他的父親就成了比丘，他的兒子年紀還小，就做了沙彌，常常和父親一起到村裡乞食，傍晚回到住處。當時有一個村莊，最為偏遠，他們到那裡乞食，快到傍晚的時候要返回。他的父親年老，走路緩慢，他的兒子感到害怕，害怕遇到毒獸，就急忙扶著他的父親，推著他往前走，因為抓得不牢，把父親推倒在地，他的父親當場就死了。父親死後，他獨自一人來到佛陀那裡。當時，眾比丘問沙彌說：『你早上和師父一起到村裡乞食，現在師父在哪裡？』沙彌回答說：『我剛才和師父一起到那裡乞食，傍晚返回的時候，師父走得有點慢，我當時害怕，所以急忙推他，推的時候用力過猛，把師父推倒在地，我的師父當時就死在路上了。』當時，眾比丘責罵沙彌說：『你這個惡人！竟然殺害父親和師父。』就把這件事告訴了佛陀。佛陀告訴他們說：『這位師父雖然死了，但不是因為惡意。』就問沙彌說：『你殺害了師父嗎？』沙彌回答說：『我確實推了他，但不是因為惡意而殺害父親的。』

English version: At that time, a Pratyekabuddha, feeling compassion for this person, wanted him to repent, so he manifested his supernatural powers, that is, flying in the air, walking in the void, being able to contract and expand his body, appearing and disappearing at will, and transforming in countless ways. At that time, the hunter, seeing these things, was filled with awe, felt fear and self-reproach, sincerely confessed his mistakes, and begged for repentance. The Pratyekabuddha accepted his repentance, and after the repentance was completed, the Pratyekabuddha died from poisoning. After this person died, he fell into hell, and after coming out of hell, he was often poisoned to death for five hundred lifetimes. Even today, he has attained the path of Arhat, he is still bitten by poisonous insects and loses his life. This is because he once had malicious intent, although he later repented and vowed: 'May I in my next life encounter a holy teacher, and may the supernatural powers I obtain be like this today.' Therefore, today I can meet me and receive the Dharma.」 At that time, Shariputra and the assembly present, having heard what the Buddha said, joyfully accepted and practiced it. English version: At one time, the Buddha was in the Jeta Grove of Anathapindika Garden in Shravasti. At that time, there was an old man who had lost his wife early, lived alone with his son, was poor, had no wealth, and felt that the world was impermanent. He wanted to leave home, so he went to the Buddha and asked to become a monk. The Buddha had compassion for him and allowed him to leave home. At that time, his father became a Bhikkhu, and his son was still young, so he became a Shramanera. He often went with his father to the village to beg for food, and returned to their dwelling in the evening. At that time, there was a village that was the most remote. They went there to beg for food, and when it was almost evening, they had to return. His father was old and walked slowly. His son was afraid of encountering poisonous beasts, so he hurriedly supported his father and pushed him forward. Because he did not hold him firmly, he pushed his father to the ground, and his father died on the spot. After his father died, he came to the Buddha alone. At that time, the Bhikkhus asked the Shramanera, 'You went to the village with your teacher this morning to beg for food, where is your teacher now?' The Shramanera replied, 'I just went there with my teacher to beg for food. When we were returning in the evening, my teacher walked a little slowly. I was afraid at the time, so I hurriedly pushed him. When I pushed him, I used too much force and pushed my teacher to the ground. My teacher died on the road at that time.' At that time, the Bhikkhus scolded the Shramanera, 'You are a wicked person! You killed your father and teacher.' They told the Buddha about this matter. The Buddha told them, 'Although this teacher died, it was not because of malicious intent.' He asked the Shramanera, 'Did you kill your teacher?' The Shramanera replied, 'I did push him, but I did not kill my father out of malicious intent.'

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。」佛可其語。「如是沙彌！我知汝心無有惡意。過去世時，亦復如是，無有惡意，而相殺害。」

時諸比丘，聞佛語已，即共白佛：「不審，世尊！過去世時，斯人父子，有何因緣而便相殺？」

佛言：「諦聽！吾當說之。過去無量阿僧祇劫時，父子二人，共住一處。時父病極，於時睡臥，多有虻蠅，數來惱觸，父即令兒遮逐其蠅，望得安眠以解疲勞。時兒急遮，蠅遂數來，數來不止，兒便瞋恚，即持大杖，伺蠅當殺。時諸虻蠅，競來父額，以杖打之，即殺其父。當於爾時，亦非惡意。比丘當知！爾時父者，此沙彌是。時兒以杖打父額者，今彼死比丘是。由於爾時無有噁心，以杖打父殺之，不以惡意，今還相報，亦非故殺。」於時沙彌，漸漸修學，勤加不懈，遂得羅漢。

爾時諸比丘，聞佛所說，心悉信解，歡喜奉行。

（四八）◎須達起精舍品第四十一(丹本為四十六)

一時佛在王舍城竹園中止。爾時舍衛國王波斯匿，有一大臣，名曰須達，居家巨富，財寶無限，好喜佈施，賑濟貧乏及諸孤老，時人因行，為其立號，名給孤獨。爾時長者，生七男兒，年各長大，為其納娶，次第至六。其第七兒，端政殊異，偏心愛念，當爲娶妻，欲得極妙容姿端政有相之女，為兒求之。即語諸婆羅門言：「誰有好女相貌備足，當爲我兒往求索之。」諸婆羅門，便為推覓，展轉行乞，到王舍城。王舍城中，有一大臣，名曰護彌，財富無量，信敬三寶。時婆羅門，到家從乞

『佛認可了他的話。』『是的，沙彌！我知道你心中沒有惡意。過去世時，也是這樣，沒有惡意，卻互相殺害。』 當時，眾比丘聽了佛的話后，一起問佛：『世尊，我們不明白，過去世時，這父子二人，有什麼因緣而互相殺害呢？』 佛說：『仔細聽！我將為你們說。過去無量阿僧祇劫時，父子二人，住在一起。當時父親病得很重，睡覺時，有很多蚊蠅，多次來騷擾，父親就讓兒子驅趕蚊蠅，希望能夠安穩睡覺以解除疲勞。當時兒子急忙驅趕，蚊蠅卻多次飛來，多次不止，兒子便生氣了，就拿著大杖，伺機要殺死蚊蠅。當時，蚊蠅都飛到父親的額頭上，兒子用杖打去，就殺死了他的父親。當時，也不是出於惡意。比丘們應當知道！當時的父親，就是這個沙彌。當時用杖打父親額頭的兒子，就是現在那個死去的比丘。由於當時沒有惡意，用杖打父親殺了他，不是出於惡意，現在還報，也不是故意殺害。』當時，沙彌漸漸修習佛法，勤奮不懈，最終證得阿羅漢果。 當時，眾比丘聽了佛所說，心中都信服理解，歡喜地奉行。 （四八）◎須達起精舍品第四十一(丹本為四十六) 一時，佛在王舍城竹園中居住。當時，舍衛國王波斯匿，有一位大臣，名叫須達，家中非常富有，財寶無數，喜歡佈施，救濟貧困和孤寡老人，當時的人們因為他的行為，給他起了個稱號，叫給孤獨。 當時，這位長者，生了七個兒子，都已長大成人，為他們娶妻，依次到了第六個。他的第七個兒子，相貌端正俊美，他特別喜愛，打算為他娶妻，想要找一個容貌極其美麗端莊的女子，為兒子求娶。就對婆羅門們說：『誰有相貌美好的女子，可以為我的兒子去求娶。』婆羅門們，便為他尋找，輾轉乞討，到了王舍城。王舍城中，有一位大臣，名叫護彌，財富無數，信奉尊敬三寶。當時，婆羅門們，到他家乞討

'The Buddha approved of his words.' 'Yes, Shramana! I know there is no malice in your heart. In past lives, it was also like this, without malice, yet they killed each other.' At that time, the monks, having heard the Buddha's words, together asked the Buddha: 'Venerable One, we do not understand, in past lives, what karmic connection caused this father and son to kill each other?' The Buddha said: 'Listen carefully! I will tell you. In the immeasurable asamkhya kalpas of the past, a father and son lived together. At that time, the father was very ill, and while sleeping, many flies and mosquitoes repeatedly came to disturb him. The father then asked his son to chase away the flies, hoping to sleep peacefully and relieve his fatigue. The son hurriedly chased them away, but the flies repeatedly came, and did not stop. The son became angry, and took a large stick, waiting to kill the flies. At that time, the flies all flew to the father's forehead, and the son struck them with the stick, killing his father. At that time, it was not out of malice. Monks, you should know! The father at that time was this Shramana. The son who struck his father's forehead with the stick was the now-deceased monk. Because at that time there was no malice, he struck his father with the stick and killed him, not out of malice, now they are repaying each other, and it is not intentional killing.' At that time, the Shramana gradually cultivated the Dharma, diligently and tirelessly, and finally attained Arhatship. At that time, the monks, having heard what the Buddha said, all believed and understood in their hearts, and joyfully practiced it. (48) ◎ Chapter Forty-One on Sudatta Building the Vihara (Dan version is Forty-Six) At one time, the Buddha was residing in the Bamboo Grove in Rajagriha. At that time, King Prasenajit of Shravasti had a minister named Sudatta, who was extremely wealthy, with countless treasures. He loved to give alms, helping the poor, the orphans, and the elderly. People at that time, because of his actions, gave him the title 'Anathapindika' (Giver to the Lonely). At that time, this elder had seven sons, all of whom had grown up. He married them off, one after another, up to the sixth. His seventh son was handsome and extraordinary, and he loved him especially. He planned to marry him, wanting to find a woman with an extremely beautiful and dignified appearance, to marry his son. He then said to the Brahmins: 'Who has a beautiful woman with all the necessary qualities, who can be sought for my son?' The Brahmins then searched for him, begging from place to place, and arrived in Rajagriha. In Rajagriha, there was a minister named Hummi, who had immeasurable wealth and believed in and respected the Three Jewels. At that time, the Brahmins went to his house to beg.

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。國法施人，要令童女，持物佈施。護彌長者，時有一女，威容端正，顏色殊妙，即持食出，施婆羅門。婆羅門見，心大歡喜：「我所覓者，今日見之。」即問女言：「頗有人來求索汝未？」答言：「未也。」問言：「女子！汝父在不？」其女言：「在。」婆羅門言：「語令出外，我欲見之與共談語。」時女入內，白其父言：「外有乞人，欲得相見。」父便出外。時婆羅門，問訊起居安和善吉：「舍衛國王，有一大臣，字曰須達，輔相識不？」答言：「未見，但聞其名。」報言：「知不？是人于彼舍衛國中，第一富貴，汝於此間，富貴第一。須達有兒，端正殊妙，卓略多奇，欲求君女，為可爾不？」答言：「可爾。」值有估客欲至舍衛，時婆羅門，作書因之，送與須達，具陳其事。須達歡喜，詣王求假，為兒娶婦。王即聽之。大載珍寶，趣王舍城，于其道次，賑濟貧乏，到王舍城，至護彌家，為兒求妻。

護彌長者，歡喜迎逆，安置敷具，暮宿其舍，家內搔搔，辦具飲食。須達念言：「今此長者，大設供具，欲作何等？將請國王太子大臣、長者居士、婚姻親戚，設大會耶？」思惟所以，不能了知，而問之言：「長者今暮，躬自執勞，經理事務，施設供具，為欲請王太子大臣？」答言：「不也。」「欲營婚姻親戚會耶？」答言：「不也。」「將何所作？」答言：「請佛及比丘僧。」於時須達，聞佛僧名，忽然毛豎如有所得，心情悅豫，重問之言：「云何名佛？愿解其義

國家法律規定，要讓年輕女子拿著物品進行佈施。護彌長者當時有一個女兒，容貌端莊美麗，姿色非常出衆，她就拿著食物出來，佈施給婆羅門。婆羅門看見她，心裡非常高興：『我所尋找的人，今天終於見到了。』就問那女子說：『有沒有人來向你求親？』回答說：『沒有。』又問：『女子，你父親在家嗎？』那女子說：『在家。』婆羅門說：『請讓他出來，我想見他並和他談話。』當時那女子進入屋內，告訴她父親說：『外面有個乞丐，想要見你。』父親就出來。當時婆羅門問候起居安好：『舍衛國的國王，有一位大臣，名字叫須達，您認識他嗎？』回答說：『沒見過，只是聽說過他的名字。』婆羅門說：『您知道嗎？那個人在舍衛國中，是最富有尊貴的，您在這裡，也是最富有尊貴的。須達有個兒子，容貌端正美麗，才華出衆，想要娶您的女兒，您覺得可以嗎？』回答說：『可以。』正好有商人要到舍衛國去，當時婆羅門寫了封信，託付給商人，送給須達，詳細陳述了這件事。須達非常高興，去向國王請假，為兒子娶媳婦。國王就同意了。他帶著大量的珍寶，前往王舍城，在路上，賑濟貧困的人，到達王舍城，來到護彌家，為兒子求親。 護彌長者，高興地迎接他們，安排好座位，讓他們在自己家住宿，家裡忙忙碌碌，準備飲食。須達心想：『現在這位長者，大擺宴席，想要做什麼呢？難道是請國王、太子、大臣、長者、居士、婚姻親戚，舉辦盛大的宴會嗎？』思考原因，不能明白，就問他說：『長者今天晚上，親自操勞，處理事務，準備宴席，是想要請國王、太子、大臣嗎？』回答說：『不是。』『是想要舉辦婚姻親戚的宴會嗎？』回答說：『不是。』『那將要做什麼呢？』回答說：『請佛和比丘僧。』當時須達，聽到佛和僧的名字，忽然汗毛豎立，好像得到了什麼，心情非常喜悅，又問他說：『什麼是佛？希望解釋一下它的含義。』

The national law stipulates that young women should give alms with items. At that time, Elder Humí had a daughter, who was dignified and beautiful, with an extraordinary appearance. She took food out to give alms to the Brahmin. When the Brahmin saw her, he was very happy: 'The person I have been looking for, I have finally seen today.' He asked the girl, 'Has anyone come to ask for your hand in marriage?' She replied, 'No.' He asked again, 'Girl, is your father at home?' The girl said, 'Yes.' The Brahmin said, 'Please ask him to come out, I want to see him and talk to him.' At that time, the girl went inside and told her father, 'There is a beggar outside who wants to see you.' The father came out. Then the Brahmin asked about his well-being: 'In the country of Shravasti, there is a minister named Sudatta, do you know him?' He replied, 'I have not met him, but I have heard of his name.' The Brahmin said, 'Do you know? That person is the richest and most noble in Shravasti, and you are also the richest and most noble here. Sudatta has a son, who is dignified and beautiful, with outstanding talent, and he wants to marry your daughter, do you think it is acceptable?' He replied, 'Yes.' It happened that there were merchants going to Shravasti, so the Brahmin wrote a letter, entrusted it to the merchants, and sent it to Sudatta, detailing the matter. Sudatta was very happy and asked the king for leave to marry a wife for his son. The king agreed. He took a large amount of treasure and went to Rajagriha, on the way, he provided relief to the poor, arrived at Rajagriha, and came to Humí's house to seek a wife for his son. Elder Humí happily welcomed them, arranged seats, and let them stay in his house. The family was busy preparing food and drink. Sudatta thought: 'Now this elder is preparing a big feast, what does he want to do? Is he going to invite the king, the crown prince, ministers, elders, laymen, and marriage relatives to hold a grand banquet?' Thinking about the reason, he could not understand, so he asked him, 'Elder, tonight you are personally working hard, handling affairs, and preparing a feast, do you want to invite the king, the crown prince, and ministers?' He replied, 'No.' 'Do you want to hold a banquet for marriage relatives?' He replied, 'No.' 'Then what are you going to do?' He replied, 'Invite the Buddha and the Bhikkhu Sangha.' At that time, when Sudatta heard the names of the Buddha and the Sangha, his hair suddenly stood on end, as if he had gained something, and he was very happy. He asked again, 'What is the Buddha? I hope you can explain its meaning.'

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。」長者答言：「汝不聞乎？凈飯王子，厥名悉達，其生之日，天降瑞應三十有二，萬神侍衛，即行七步，舉手而言：『天上天下，唯我為尊。』身黃金色，三十二相、八十種好，應王金輪典四天下。見老病死苦，不樂在家，出家修道，六年苦行，得一切智，盡結成佛。降諸魔眾十八億萬，號曰能仁，十力無畏，十八不共，光明照耀，三達遐鑒，故號佛也。」須達問言：「云何名僧？」護彌答言：「佛成道已，梵天勸請轉妙法輪，至波羅㮈鹿野苑中，為拘鄰五人，轉四真諦，漏盡結解，便成沙門，六通具足，四意、七覺、八道悉練，上虛空中，八萬諸天得須陀洹，無量天人發無上正真道意。次度郁卑迦葉兄弟千人，漏盡意解，如其五人。次第度舍利弗、目連徒眾五百，亦得應真。如是之等，神足自在，能為眾生，作良祐福田，故名僧也。」

須達聞說如此妙事，歡喜踴躍，感念信敬，企望至曉，當往見佛。誠報神應，見地明曉，尋明即往羅閱城門，夜三時開，初夜中夜后夜，是謂三時。中夜出門，見有天祠，即為禮拜，忽忘唸佛，心自還闇，便自念言：「今夜故闇，若我往者，儻為惡鬼猛獸見害，且還入城。」待曉當往。時有親友，命終生四天，見其欲悔，便下語之：「居士！莫悔也！汝往見佛，得利無量，正使今得百車珍寶，不如轉足一步往趣世尊，所得利深，過逾于彼。居士！汝去莫悔！正使今得白象珍寶，不如舉足一步往趣世尊，利過於彼

現代漢語譯本：長者回答說：『你沒聽說嗎？凈飯王的王子，名叫悉達多，他出生的時候，天降三十二種吉祥的徵兆，萬神侍衛，他一出生就走了七步，舉起手說：『天上天下，唯我最尊貴。』他的身體是金色的，有三十二種殊勝的相貌，八十種美好的特徵，本應成為統治四天下的轉輪聖王。但他看到生老病死的痛苦，不喜歡在家生活，就出家修行，苦行六年，獲得了一切智慧，斷盡了煩惱，成就了佛陀。他降伏了十八億萬的魔眾，號稱能仁，具有十種力量，無所畏懼，十八種不共的功德，光明照耀，能洞察三世，所以被稱為佛。』須達問道：『什麼叫做僧呢？』護彌回答說：『佛陀成道后，梵天勸請他轉動微妙的法輪，於是佛陀到波羅奈城的鹿野苑中，為拘鄰等五人宣講四聖諦，他們斷盡了煩惱，解脫了束縛，就成了沙門，具備了六種神通，精通四念處、七覺支、八正道，在虛空中，有八萬諸天證得了須陀洹果，無數的天人發起了無上正等正覺的心。之後，佛陀度化了郁卑迦葉兄弟一千人，他們也斷盡了煩惱，獲得了解脫，就像那五個人一樣。佛陀又依次度化了舍利弗、目犍連的五百弟子，他們也證得了阿羅漢果。像他們這樣的人，具有神通自在，能夠為眾生作良田福田，所以稱為僧。』 須達聽了這些奇妙的事情，歡喜雀躍，心生敬仰和信仰，盼望天亮，要去拜見佛陀。他的誠心得到了神靈的感應，他看到大地明亮，天一亮就前往羅閱城的城門，城門在夜裡分三次開啟，初夜、中夜、后夜，這就是所謂的三時。他在中夜出門，看到一個天祠，就向它禮拜，忽然忘記了唸佛，心中又變得昏暗，他自己想：『今晚還是太黑了，如果我前往，恐怕會被惡鬼猛獸傷害，還是先回城裡吧。』等天亮再去。這時，有一個親友，死後生到了四天，看到他想要後悔，就對他說：『居士！不要後悔！你前去拜見佛陀，會得到無量的利益，即使現在得到一百車珍寶，也不如你邁出一步去見世尊，所得到的利益更加深遠，超過那些珍寶。居士！你去吧，不要後悔！即使現在得到白象珍寶，也不如你邁出一步去見世尊，所得到的利益超過那些珍寶。』

English version: The elder replied, 'Have you not heard? The prince of Suddhodana, whose name was Siddhartha, on the day of his birth, the heavens bestowed thirty-two auspicious signs, and myriad gods attended him. He immediately walked seven steps, raised his hand, and said: 『Above and below the heavens, I alone am the most honored.』 His body was golden, with thirty-two excellent marks and eighty minor marks, destined to be a Chakravartin king ruling the four continents. Seeing the suffering of old age, sickness, and death, he was not content with household life, so he left home to practice the Way. After six years of asceticism, he attained all wisdom, extinguished all defilements, and became a Buddha. He subdued eighteen billion demons, and is called the Able One, possessing ten powers, fearlessness, and eighteen unique qualities. His light shines brightly, and he can see the three realms, therefore he is called Buddha.』 Sudatta asked, 『What is called a Sangha?』 Humira replied, 『After the Buddha attained enlightenment, Brahma urged him to turn the wonderful Dharma wheel. So the Buddha went to the Deer Park in Varanasi, and for Kaundinya and the other five, he preached the Four Noble Truths. They extinguished their defilements and were liberated, thus becoming Shramanas, possessing six supernatural powers, mastering the four foundations of mindfulness, the seven factors of enlightenment, and the eightfold path. In the sky, eighty thousand gods attained the state of Srotapanna, and countless heavenly beings generated the aspiration for unsurpassed, true, and perfect enlightenment. Then, the Buddha converted the thousand brothers of Uruvilva Kashyapa, who also extinguished their defilements and attained liberation, like the five. Subsequently, the Buddha converted Shariputra and Maudgalyayana』s five hundred disciples, who also attained Arhatship. Such beings, with their supernatural powers, are able to be a field of merit for sentient beings, therefore they are called Sangha.』 Upon hearing these wonderful things, Sudatta was overjoyed, filled with reverence and faith, and looked forward to dawn, when he would go to see the Buddha. His sincerity was met with a divine response, and he saw the ground become bright. As soon as it was light, he went to the gates of Rajagriha. The gates were opened three times during the night: the first watch, the middle watch, and the last watch, these are called the three times. He went out during the middle watch, and seeing a temple, he bowed to it. Suddenly, he forgot to recite the Buddha』s name, and his heart became dark again. He thought to himself, 『Tonight is still too dark. If I go, I might be harmed by evil ghosts or fierce beasts. I should return to the city.』 He would wait until dawn to go. At that time, a friend who had died and been reborn in the Four Heavens, seeing that he was about to regret his decision, spoke to him, 『Layman! Do not regret it! If you go to see the Buddha, you will gain immeasurable benefits. Even if you were to receive a hundred carts of treasures now, it would not be as beneficial as taking one step towards the World Honored One. The benefits you would receive are far greater than those treasures. Layman! Go, do not regret it! Even if you were to receive white elephant treasures now, it would not be as beneficial as taking one step towards the World Honored One. The benefits you would receive are far greater than those treasures.』

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。居士！汝去莫悔！正使今得一閻浮提滿中珍寶，不如轉足一步至世尊所，得利弘多。居士！汝去莫悔！正使今得一四天下滿中珍寶，不如舉足一步至世尊所，所得盈利，逾過於彼，百千萬倍。」須達聞天說如此語，益增歡喜，敬念世尊，闇即還曉，尋路往至，到世尊所。

爾時世尊，知須達來，出外經行。是時須達，遙見世尊，猶如金山，相好威容，儼然炳著，過逾護彌所說萬倍，睹之心悅，不知禮法，直問世尊：「不審瞿曇！起居何如？」世尊即時，命令就坐。時首陀會天，遙見須達，雖睹世尊，不知禮拜供養之法，化為四人，行列而來。到世尊所，接足作禮，長跪問訊，起居輕利，右繞三匝，卻住一面。是時須達，見其如是，乃為愕然，而自念言：「恭敬之法，事應如是。」即起離坐，如彼禮敬，問訊起居，右繞三匝，卻住一面。爾時世尊，即為說法，四諦微妙，苦空無常。聞法歡喜，便染聖法，成須陀洹，譬如凈潔白疊易染為色。長跪合掌，問世尊言：「舍衛城中，如我伴輩，聞法易染，更有如我比不？」

佛告須達：「更無有二如卿之者。舍衛城中，人多信邪，難染聖教。」

須達白佛：「唯愿如來！垂神降屈，臨履舍衛，使中眾生除邪就正。」

世尊告曰：「出家之法，與俗有別，住止處所，應當有異，彼無精舍，云何得去？」

須達白佛言：「弟子能起，愿見聽許。」世尊默然。須達辭往，為兒娶婦

現代漢語譯本：『居士！你去了不要後悔！即使現在得到一個閻浮提裝滿的珍寶，也不如邁一步到世尊那裡，得到的利益更多。居士！你去了不要後悔！即使現在得到一個四天下裝滿的珍寶，也不如抬腳一步到世尊那裡，所得到的利益，超過前者百千萬倍。』須達聽天人說了這樣的話，更加歡喜，敬念世尊，天黑立刻轉亮，他沿著路前往，到了世尊那裡。 當時世尊，知道須達來了，就到外面經行。這時須達，遠遠看見世尊，猶如金山，相貌美好威嚴，莊嚴地顯現著，超過護彌所說的萬倍，看到後心里喜悅，不知道禮儀，直接問世尊：『不知瞿曇！起居如何？』世尊立刻，命令他坐下。當時首陀會天，遠遠看見須達，雖然看見世尊，卻不知道禮拜供養的禮儀，就化成四個人，排成行列而來。到了世尊那裡，接足作禮，長跪問訊，問候起居是否安好，右繞三圈，退到一邊站立。這時須達，看見他們這樣，感到驚訝，心裡想：『恭敬的禮儀，應該像這樣。』就起身離開座位，像他們那樣禮敬，問訊起居，右繞三圈，退到一邊站立。當時世尊，就為他說法，四諦微妙，苦空無常。聽了法后歡喜，就染上了聖法，成了須陀洹，譬如干凈的白布容易被染上顏色。他長跪合掌，問世尊說：『舍衛城中，像我這樣的人，聽法容易接受，還有像我這樣的人嗎？』 佛告訴須達：『再沒有第二個像你這樣的人了。舍衛城中，很多人相信邪說，很難接受聖教。』 須達對佛說：『唯愿如來！降臨舍衛，使那裡的眾生去除邪見，歸於正道。』 世尊說：『出家人的規矩，和在家俗人不同，居住的地方，應當有所區別，那裡沒有精舍，怎麼能去呢？』 須達對佛說：『弟子能夠建造，希望得到允許。』世尊默然。須達告辭離開，為兒子娶媳婦。

English version: 『Householder! Do not regret going! Even if you were to obtain a Jambudvipa filled with treasures, it would not be as beneficial as taking one step to the World Honored One. Householder! Do not regret going! Even if you were to obtain a four-continent world filled with treasures, it would not be as beneficial as taking one step to the World Honored One, the benefit gained would exceed that by a hundred thousand times.』 Sudatta, hearing the heavenly being speak these words, became even more joyful, respectfully thinking of the World Honored One. The darkness immediately turned to dawn, and he followed the path, arriving at the place of the World Honored One. At that time, the World Honored One, knowing that Sudatta had come, went outside for a walk. Then Sudatta, from afar, saw the World Honored One, like a golden mountain, with a beautiful and majestic appearance, clearly shining, exceeding what Humi had said by ten thousand times. Seeing this, his heart was filled with joy, and not knowing the proper etiquette, he directly asked the World Honored One: 『I wonder, Gautama! How are you?』 The World Honored One immediately ordered him to sit down. At that time, the Suddhavasa heaven, seeing Sudatta from afar, although seeing the World Honored One, did not know the proper etiquette of bowing and making offerings, so they transformed into four people, coming in a row. Arriving at the place of the World Honored One, they bowed at his feet, knelt and inquired, asking about his well-being, circumambulated him three times to the right, and then stood to one side. Then Sudatta, seeing them like this, was astonished, and thought to himself: 『The etiquette of respect should be like this.』 He then rose from his seat, and like them, paid his respects, inquired about his well-being, circumambulated him three times to the right, and then stood to one side. At that time, the World Honored One then spoke the Dharma for him, the four noble truths, the subtlety of suffering, emptiness, and impermanence. Hearing the Dharma, he was joyful, and was imbued with the holy Dharma, becoming a Stream-enterer, like a clean white cloth easily being dyed with color. He knelt with his palms together, and asked the World Honored One: 『In the city of Sravasti, among my companions, who easily accept the Dharma, is there anyone like me?』 The Buddha told Sudatta: 『There is no other like you. In the city of Sravasti, many people believe in false teachings, and it is difficult for them to accept the holy teachings.』 Sudatta said to the Buddha: 『May the Tathagata! Graciously descend to Sravasti, so that the beings there may remove their false views and turn to the right path.』 The World Honored One said: 『The rules for those who have left home are different from those of lay people, and the places where they live should be different. There is no monastery there, how can I go?』 Sudatta said to the Buddha: 『Your disciple can build one, I hope to be granted permission.』 The World Honored One remained silent. Sudatta took his leave, to arrange a marriage for his son.

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。竟辭佛還家，因白佛言：「還到本國，當立精舍，不知摸法？唯愿世尊！使一弟子共往敕示。」

世尊思惟：「舍衛城內，婆羅門眾，信邪倒見，餘人往者，必不能辦；唯舍利弗，是婆羅門種，少小聰明，神足兼備，去必有益。」即便命之，共須達往。須達問言：「世尊足行，日能幾里？」舍利弗言：「日半由旬，如轉輪王足行之法，世尊亦爾。」是時須達，即于道次，二十里，作一客舍，計挍功作，出錢雇之，安止使人，飲食敷具，悉皆令足。從王舍城，至舍衛國，還來到舍，共舍利弗，按行諸地，何處平博，中起精舍，按行周遍，無可意處。唯王太子祇陀有園，其地平正，其樹郁茂，不遠不近，正得處所。時舍利弗，告須達言：「今此園中，宜起精舍，若遠作之，乞食則難，近處憒鬧，妨廢行道。」

須達歡喜，到太子所，白太子言：「我今欲為如來起立精舍，太子園好，今欲買之。」太子笑言：「我無所乏，此園茂盛，當用遊戲逍遙散志。」須達慇勤乃至再三，太子貪惜。「增倍求價，謂呼價貴，當不能買。」語須達言：「汝若能以黃金布地，令間無空者，便當相與。」須達曰：「諾，聽隨其價。」太子祇陀言：「我戲語耳。」須達白言：「為太子法，不應妄語，妄語欺詐，云何紹繼，撫卹人民？」即共太子，欲往訟了。

時首陀會天，以當爲佛起精舍故，恐諸大臣偏為太子，即化作一人，下為評詳。語太子言：「夫太子法，不應妄語，已許價決，不宜中悔。」遂斷與之

於是，須達辭別佛陀，準備回家，並對佛陀說：『我回到自己的國家后，打算建立精舍，但不知道如何規劃。懇請世尊派遣一位弟子一同前往，指導我。』 世尊思索道：『舍衛城內的婆羅門教徒，信仰邪門歪道，其他人去了，必定無法辦成此事。只有舍利弗，是婆羅門出身，從小聰明過人，又具備神通，去那裡一定有益。』於是就命令舍利弗，與須達一同前往。須達問道：『世尊步行，一天能走多少路？』舍利弗回答說：『一天半由旬，如同轉輪聖王步行的方式，世尊也是如此。』當時，須達就在路途上，每隔二十里，建造一處客舍，計算工程，出錢僱人，安排住宿，飲食和用具，都準備充足。從王舍城到舍衛國，回到客舍后，與舍利弗一同勘察各處土地，哪裡平坦開闊，適合建造精舍。他們走遍各處，都沒有找到滿意的地方。只有王子祇陀的園林，地勢平坦，樹木茂盛，不遠不近，位置正好。當時，舍利弗告訴須達說：『現在這個園林中，適合建造精舍。如果建得太遠，乞食就困難；如果建得太近，又會喧鬧，妨礙修行。』 須達非常高興，來到太子那裡，對太子說：『我現在想為如來建造精舍，太子的園林很好，現在想買下來。』太子笑著說：『我什麼都不缺，這個園林茂盛，我用來遊玩散心。』須達懇切地請求，甚至再三請求，太子貪戀不捨，『就加倍抬高價格，認為價格太貴，須達就買不起了。』對須達說：『你如果能用黃金鋪滿地面，讓地面沒有空隙，我就把園林給你。』須達說：『好，就按這個價格。』太子祇陀說：『我只是開玩笑罷了。』須達說：『作為太子，不應該說謊，說謊欺騙，怎麼能繼承王位，安撫百姓呢？』於是就和太子，準備去官府評理。 當時，首陀會天，因為要為佛陀建造精舍，擔心大臣們偏袒太子，就化作一個人，下凡來評理。對太子說：『作為太子，不應該說謊，既然已經答應了價格，就不應該反悔。』於是就判決把園林給了須達。

Then, Sudatta bid farewell to the Buddha, preparing to return home, and said to the Buddha: 'When I return to my own country, I intend to build a monastery, but I do not know how to plan it. I beseech the World Honored One to send a disciple with me to guide me.' The World Honored One pondered: 'The Brahmins in Shravasti believe in heretical views, and if others go, they will surely not be able to accomplish this. Only Shariputra, who is of Brahmin descent, is intelligent from a young age and possesses supernatural powers, will surely be beneficial if he goes there.' So he ordered Shariputra to go with Sudatta. Sudatta asked: 'How far can the World Honored One walk in a day?' Shariputra replied: 'Half a yojana a day, just like the way a Chakravartin King walks, so does the World Honored One.' At that time, Sudatta built a guesthouse every twenty li along the way, calculated the work, paid for the labor, arranged accommodation, food, and utensils, making sure everything was sufficient. From Rajagriha to Shravasti, after returning to the guesthouse, he and Shariputra surveyed the land, looking for a place that was flat and open, suitable for building a monastery. They searched everywhere but could not find a satisfactory place. Only Prince Jeta's garden had flat terrain, lush trees, and was neither too far nor too near, a perfect location. At that time, Shariputra told Sudatta: 'This garden is suitable for building a monastery. If it is built too far, begging for alms will be difficult; if it is built too close, it will be noisy and hinder practice.' Sudatta was very happy and went to the prince, saying to him: 'I now wish to build a monastery for the Tathagata. Your garden is very good, and I wish to buy it.' The prince laughed and said: 'I lack nothing. This garden is lush, and I use it for recreation and relaxation.' Sudatta earnestly requested, even repeatedly, but the prince was reluctant to part with it. 'He doubled the price, thinking that the price was too high and Sudatta would not be able to buy it.' He said to Sudatta: 'If you can cover the ground with gold, leaving no gaps, then I will give you the garden.' Sudatta said: 'Okay, I will pay that price.' Prince Jeta said: 'I was just joking.' Sudatta said: 'As a prince, you should not lie. Lying and deceiving, how can you inherit the throne and care for the people?' So he and the prince prepared to go to the authorities to settle the matter. At that time, a Suddhavasa deva, because a monastery was to be built for the Buddha, feared that the ministers would favor the prince, so he transformed into a person and came down to mediate. He said to the prince: 'As a prince, you should not lie. Since you have agreed on the price, you should not go back on your word.' So he ruled that the garden should be given to Sudatta.

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。須達歡喜，便敕使人：「像負金出。」八十頃中，須臾欲滿，殘有少地。須達思惟：「何藏金足？不多不少，當取滿足。」祇陀問言：「嫌貴置之。」答言：「不也。自念金藏，何者可足？當補滿耳。」祇陀念言：「佛必大德，乃使斯人輕寶乃爾？」教齊是止！「勿更出金，園地屬卿，樹木屬我，我自上佛，共立精舍。」須達歡喜，即然可之，即便歸家，當施功作。

六師聞之，往白國王：「長者須達，買祇陀園，欲為瞿曇沙門興立精舍。聽我徒眾與共捔術，沙門得勝，便聽起立，若其不如，不得起也。瞿曇徒眾，住王舍城，我等徒眾，當住於此。」王召須達，而問之言：「今此六師云，卿買祇陀園，欲為瞿曇沙門起立精舍，求共沙門弟子捔其伎術，若得勝者，得立精舍，茍其不如，便不得起。」須達歸家，著垢膩衣，愁惱不樂。時舍利弗，明日到時，著衣持缽，至須達家。見其不樂，即問之曰：「何故不樂？」須達答言：「所立精舍，但恐不成，是故愁耳。」舍利弗言：「有何事故，畏不成就？」答言：「今諸六師，詣王求挍，尊人得勝，聽立精舍，若其不如，遮不聽起。此六師輩，出家來久，精誠有素，所學技術，無能及者；我今不知，尊人伎藝，能與捔不？」舍利弗言：「正使此輩六師之眾，滿閻浮提，數如竹林，不能動吾足上一毛。欲捔何等，自恣聽之。」

須達歡喜，更著新衣，沐浴香湯，即往白王：「我已問之，六師欲捔，恣隨其意

須達非常高興，便命令手下人說：『用大象馱著金子出來。』在八十頃的土地上，一會兒就快要鋪滿了，還剩下少許地方。須達心想：『要用多少金子才能足夠呢？不多不少，應該正好鋪滿。』祇陀問道：『嫌貴所以停下來了嗎？』須達回答說：『不是的。我只是在想，要用多少金子才能足夠？應該把剩下的地方鋪滿。』祇陀心想：『佛陀必定是位大德之人，才能讓這個人如此輕視財寶。』於是就說：『就到這裡為止吧！不要再拿出金子了，這塊園地歸你，樹木歸我，我親自去請佛陀，一起建立精舍。』須達非常高興，立刻答應了，隨即回家，準備開始施工。 六師聽說了這件事，就去告訴國王：『長者須達買了祇陀園，想要為瞿曇沙門興建精舍。請允許我們的徒眾與他們比試法術，如果沙門獲勝，就允許他們建造精舍，如果他們不如我們，就不能建造。瞿曇的徒眾住在王舍城，我們的徒眾應該住在這裡。』國王召見須達，問他說：『現在這六師說，你買了祇陀園，想要為瞿曇沙門建造精舍，他們請求與沙門的弟子比試技藝，如果獲勝，就可以建造精舍，如果不如他們，就不能建造。』須達回到家，穿著骯髒的衣服，愁眉苦臉，悶悶不樂。這時，舍利弗第二天到了，穿著袈裟，拿著缽，來到須達家。看到他悶悶不樂，就問他說：『為什麼不高興？』須達回答說：『所要建造的精舍，恐怕不能建成，所以才發愁。』舍利弗說：『有什麼緣故，擔心不能建成？』須達回答說：『現在那些六師，去請求國王比試，如果尊者獲勝，就允許建造精舍，如果不如他們，就不允許建造。這六師一夥，出家很久了，精誠有素，所學技藝，無人能及；我如今不知道，尊者的技藝，能與他們比試嗎？』舍利弗說：『即使這六師一夥，遍滿整個閻浮提，數量多如竹林，也不能動我腳上的一根毫毛。想要比試什麼，隨便他們。』 須達非常高興，換上新衣服，沐浴香湯，就去告訴國王：『我已經問過他了，六師想要比試，就隨他們的意願吧。』

Sudatta was very happy and ordered his men, 'Bring out the gold, carried by elephants.' In the eighty acres of land, it was about to be filled in a short while, with a little land remaining. Sudatta thought, 'How much gold will be enough? Not too much, not too little, it should be just enough to fill it.' Jeta asked, 'Do you stop because you think it's too expensive?' Sudatta replied, 'No. I was just thinking, how much gold will be enough? I should fill the remaining space.' Jeta thought, 'The Buddha must be a great virtuous person, to make this man so disregardful of treasures.' He then said, 'Let's stop here! Don't bring out any more gold, the land belongs to you, the trees belong to me, I will personally invite the Buddha, and together we will build a monastery.' Sudatta was very happy, immediately agreed, and then went home to prepare for construction. The six heretical teachers heard about this and went to tell the king, 'The elder Sudatta bought Jeta's garden, wanting to build a monastery for the Gautama Shramana. Please allow our followers to compete with them in magic, if the Shramana win, then they can build the monastery, if they are not as good as us, they cannot build it. Gautama's followers live in Rajagriha, our followers should live here.' The king summoned Sudatta and asked him, 'Now these six teachers say that you bought Jeta's garden, wanting to build a monastery for the Gautama Shramana, they request to compete in skills with the Shramana's disciples, if they win, they can build the monastery, if they are not as good as them, they cannot build it.' Sudatta returned home, wearing dirty clothes, looking worried and unhappy. At this time, Shariputra arrived the next day, wearing his robe and carrying his bowl, and came to Sudatta's house. Seeing him unhappy, he asked, 'Why are you unhappy?' Sudatta replied, 'The monastery I want to build, I'm afraid it cannot be completed, that's why I'm worried.' Shariputra said, 'What is the reason, that you are worried it cannot be completed?' Sudatta replied, 'Now those six teachers, went to the king to request a competition, if the venerable one wins, they will allow the monastery to be built, if you are not as good as them, they will not allow it to be built. These six teachers, have been monks for a long time, they are sincere and have practiced, their skills are unmatched; I don't know now, if the venerable one's skills, can compete with them?' Shariputra said, 'Even if these six teachers, filled the entire Jambudvipa, their numbers like a bamboo forest, they cannot move a single hair on my foot. Whatever they want to compete in, let them choose.' Sudatta was very happy, changed into new clothes, bathed in fragrant water, and went to tell the king, 'I have already asked him, the six teachers want to compete, let them have their way.'

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。」國王是時，告諸六師：「今聽汝等共沙門捔。」是時六師，宣語國人：「卻後七日，當於城外寬博之處，與沙門挍。」舍衛國中，十八億人，時彼國法，擊鼓會眾，若擊銅鼓，八億人集，若打銀鼓，十四億集，若打金鼓，一切皆集，七日期滿，至平博處，打擊金鼓，一切都集，六師徒眾，有三億人。是時人民，悉為國王及其六師，敷施高座。爾時須達，為舍利弗而施高座。時舍利弗，在一樹下，寂然入定，諸根寂默，游諸禪定，通達無礙，而作是念：「此會大眾，習邪來久，憍慢自高，草芥群生，當以何德而降伏之？」思惟是已，當以二德，即立誓言：「若我無數劫中，慈孝父母、敬尚沙門婆羅門者，我初入會，一切大眾，當爲我禮。」

爾時六師，見眾已集，而舍利弗獨未來到，便白王言：「瞿曇弟子，自知無術，偽求挍能，眾會既集，怖畏不來。」王告須達：「汝師弟子，挍時已至，宜來談論。」是時須達，至舍利弗所，長跪白言：「大德！大眾已集，愿來詣會。」時舍利弗，從禪定起，更整衣服，以尼師壇，著左肩上，徐庠而步，如師子王，往詣大眾。是時眾人，見其形容法服有異，及諸六師，忽然起立，如風靡草，不覺為禮。時舍利弗便升須達所敷之座。六師眾中，有一弟子，名勞度差，善知幻術，于大眾前，咒作一樹，自然長大，蔭覆眾會，枝葉郁茂，花果各異。眾人咸言：「此變乃是勞度差作。」時舍利弗，便以神力，作旋嵐風，吹拔樹根，倒著于地，碎為微塵

當時，國王對六位外道導師說：『現在，我允許你們和沙門進行辯論。』當時，六位外道導師向國人宣告：『七天之後，我們將在城外寬闊的地方與沙門比試。』舍衛國中有十八億人，當時該國的習俗是，擊鼓召集民眾，如果擊銅鼓，就會聚集八億人，如果擊銀鼓，就會聚集十四億人，如果擊金鼓，所有人都會聚集。七天期限已滿，到了平坦寬闊的地方，擊響金鼓，所有人都聚集了，六位外道導師的徒眾有三億人。當時，人民為國王和六位外道導師鋪設了高座。那時，須達為舍利弗鋪設了高座。當時，舍利弗在一棵樹下，寂靜地進入禪定，諸根寂靜，遊歷于各種禪定之中，通達無礙，心中思忖：『這次集會的大眾，長期以來習慣於邪見，驕傲自大，視眾生如草芥，應當用什麼德行來降伏他們呢？』思考之後，他決定用兩種德行，於是立下誓言：『如果我無數劫以來，慈愛孝順父母、尊敬沙門婆羅門，那麼我初入會場時，所有大眾都應當向我行禮。』 當時，六位外道導師，見眾人已經聚集，而舍利弗獨自未來，便對國王說：『喬達摩的弟子，自知沒有法術，假裝要比試能力，現在集會已經開始，他害怕了所以不來。』國王告訴須達：『你老師的弟子，比試的時間已經到了，應該來談論了。』當時，須達來到舍利弗那裡，長跪稟告說：『大德！大眾已經聚集，希望您前往會場。』當時，舍利弗從禪定中起身，整理好衣服，將尼師壇搭在左肩上，緩緩地走著，如同獅子王一般，前往大眾聚集的地方。當時，眾人看到他的容貌和法服與衆不同，以及六位外道導師，都忽然站立起來，如同風吹倒草一般，不自覺地向他行禮。當時，舍利弗便登上須達所鋪設的座位。六位外道導師的徒眾中，有一個弟子，名叫勞度差，擅長幻術，在大眾面前，用咒語變出一棵樹，自然生長長大，遮蔽了整個會場，枝葉茂盛，花果各異。眾人都說：『這個變化是勞度差做的。』當時，舍利弗便用神力，變出旋風，將樹連根拔起，倒在地上，碎成微塵。

At that time, the king said to the six heretical teachers: 'Now, I allow you to debate with the Shramanas.' At that time, the six heretical teachers announced to the people of the kingdom: 'Seven days from now, we will compete with the Shramanas in a wide open space outside the city.' In the kingdom of Shravasti, there were eighteen hundred million people. At that time, the custom of the kingdom was to gather the people by beating drums. If a copper drum was beaten, eight hundred million people would gather. If a silver drum was beaten, fourteen hundred million people would gather. If a golden drum was beaten, everyone would gather. When the seven-day period was over, they arrived at the flat, open space. The golden drum was beaten, and everyone gathered. The disciples of the six heretical teachers numbered three hundred million. At that time, the people set up high seats for the king and the six heretical teachers. At that time, Sudatta set up a high seat for Shariputra. At that time, Shariputra was under a tree, quietly entering samadhi, his senses were silent, he was traveling through various samadhis, and he was unobstructed. He thought to himself: 'The masses at this gathering have long been accustomed to wrong views, they are arrogant and self-important, and they regard all beings as mere grass. What virtue should I use to subdue them?' After thinking, he decided to use two virtues, and then he made a vow: 'If in countless kalpas I have been loving and filial to my parents, and respectful to the Shramanas and Brahmins, then when I first enter the assembly, all the masses should bow to me.' At that time, the six heretical teachers, seeing that the crowd had gathered, but Shariputra had not yet arrived, said to the king: 'Gautama's disciple, knowing that he has no magic, pretended to want to compete in ability. Now that the assembly has begun, he is afraid and will not come.' The king told Sudatta: 'Your teacher's disciple, the time for the competition has arrived, he should come to discuss.' At that time, Sudatta went to Shariputra, knelt down and said: 'Great Virtue! The masses have gathered, I hope you will come to the assembly.' At that time, Shariputra rose from samadhi, tidied his clothes, placed the nishidana on his left shoulder, and walked slowly, like a lion king, towards the place where the masses had gathered. At that time, the people saw that his appearance and Dharma robes were different, and the six heretical teachers, all suddenly stood up, like grass blown down by the wind, and unconsciously bowed to him. At that time, Shariputra ascended to the seat that Sudatta had prepared. Among the disciples of the six heretical teachers, there was a disciple named Raudraksha, who was skilled in illusion. In front of the crowd, he used a spell to conjure a tree, which grew naturally, covering the entire assembly, with lush branches and leaves, and various flowers and fruits. The people all said: 'This transformation was done by Raudraksha.' At that time, Shariputra used his divine power to create a whirlwind, uprooting the tree, throwing it to the ground, and shattering it into dust.

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。眾人皆言：「舍利弗勝！今勞度差，便為不如。」又復咒作一池，其池四面，皆以七寶，池水之中，生種種華。眾人咸言：「是勞度差之所作也。」時舍利弗，化作一大六牙白象，其一牙上，有七蓮花，一一花上，有七玉女，其象徐庠，往詣池邊，並含其水，池即時滅。眾人悉言：「舍利弗勝！勞度差不如。」復作一山，七寶莊嚴，泉池樹木，花果茂盛。眾人咸言：「此是勞度差作。」時舍利弗，即便化作金剛力士，以金剛杵，遙用指之，山即破壞，無有遺余。眾會皆言：「舍利弗勝！勞度差不如。」復作一龍，身有十頭，于虛空中，雨種種寶，雷電振地，驚動大眾。眾人咸言：「此亦勞度差作。」時舍利弗，便化作一金翅鳥王，擘裂啖之。眾人皆言：「舍利弗勝！勞度差不如。」復作一牛，身體高大，肥壯多力，粗腳利角，爮地大吼，奔突來前。時舍利弗，化作師子王，分裂食之。眾人言曰：「舍利弗勝！勞度差不如。」復變其身，作夜叉鬼，形體長大，頭上火燃，目赤如血，四牙長利，口自出火，騰躍奔赴。時舍利弗，自化其身，作毗沙門王，夜叉恐怖，即欲退走，四面火起，無有去處。唯舍利弗邊，涼冷無火，即時屈伏，五體投地，求哀脫命。辱心已生，火即還滅。眾咸唱言：「舍利弗勝！勞度差不如

現代漢語譯本：眾人紛紛說：『舍利弗勝了！現在勞度差，就顯得不如了。』勞度差又施法術變出一個池塘，池塘四面都用七寶裝飾，池水之中，生長著各種各樣的花。眾人都說：『這是勞度差所做的。』這時，舍利弗變化成一頭巨大的六牙白象，它的一顆牙齒上，有七朵蓮花，每一朵花上，都有七個玉女。白象緩緩地走到池塘邊，用鼻子吸水，池塘立刻就消失了。眾人全都說：『舍利弗勝了！勞度差不如。』勞度差又變出一座山，用七寶裝飾，有泉水池塘，樹木花草茂盛。眾人又都說：『這是勞度差做的。』這時，舍利弗立刻變成一個金剛力士，用金剛杵遠遠地指著那座山，山立刻就崩塌了，沒有留下一點殘餘。眾人又都說：『舍利弗勝了！勞度差不如。』勞度差又變出一條龍，有十個頭，在天空中，降下各種各樣的寶物，雷電震動大地，驚動了眾人。眾人又都說：『這也是勞度差做的。』這時，舍利弗就變成一隻金翅鳥王，把龍撕裂吞吃了。眾人又都說：『舍利弗勝了！勞度差不如。』勞度差又變出一頭牛，身體高大，肥壯有力，腳粗角利，刨著地大吼，奔突而來。這時，舍利弗變成獅子王，把牛分裂吃了。眾人說：『舍利弗勝了！勞度差不如。』勞度差又變化身體，變成夜叉鬼，形體高大，頭上燃燒著火焰，眼睛赤紅如血，四顆牙齒又長又利，口中噴出火焰，跳躍著衝過來。這時，舍利弗也變化身體，變成毗沙門天王，夜叉鬼感到恐懼，想要逃走，四面都燃起了火焰，無處可逃。只有舍利弗身邊，涼爽沒有火焰，夜叉鬼立刻屈服，五體投地，哀求饒命。羞辱之心已經產生，火焰立刻就熄滅了。眾人齊聲高喊：『舍利弗勝了！勞度差不如！』 現代漢語譯本：眾人皆說：『舍利弗勝了！現在勞度差，就顯得不如了。』他又施法術變出一個池塘，池塘四面都用七寶裝飾，池水之中，生長著各種各樣的花。眾人皆說：『這是勞度差所作。』這時，舍利弗變化成一頭巨大的六牙白象，它的一顆牙齒上，有七朵蓮花，每一朵花上，都有七個玉女。白象緩緩地走到池塘邊，用鼻子吸水，池塘立刻就消失了。眾人皆說：『舍利弗勝了！勞度差不如。』他又變出一座山，用七寶裝飾，有泉水池塘，樹木花草茂盛。眾人皆說：『這是勞度差所作。』這時，舍利弗立刻變成一個金剛力士，用金剛杵遠遠地指著那座山，山立刻就崩塌了，沒有留下一點殘餘。眾人皆說：『舍利弗勝了！勞度差不如。』他又變出一條龍，有十個頭，在天空中，降下各種各樣的寶物，雷電震動大地，驚動了眾人。眾人皆說：『這也是勞度差所作。』這時，舍利弗就變成一隻金翅鳥王，把龍撕裂吞吃了。眾人皆說：『舍利弗勝了！勞度差不如。』他又變出一頭牛，身體高大，肥壯有力，腳粗角利，刨著地大吼，奔突而來。這時，舍利弗變成獅子王，把牛分裂吃了。眾人說：『舍利弗勝了！勞度差不如。』他又變化身體，變成夜叉鬼，形體高大，頭上燃燒著火焰，眼睛赤紅如血，四顆牙齒又長又利，口中噴出火焰，跳躍著衝過來。這時，舍利弗也變化身體，變成毗沙門天王，夜叉鬼感到恐懼，想要逃走，四面都燃起了火焰，無處可逃。只有舍利弗身邊，涼爽沒有火焰，夜叉鬼立刻屈服，五體投地，哀求饒命。羞辱之心已經產生，火焰立刻就熄滅了。眾人齊聲高喊：『舍利弗勝了！勞度差不如！』

English version: The crowd all said, 'Sariputra is the victor! Now, Raudraksha is clearly inferior.' Then, he conjured a pond, its four sides adorned with seven treasures, and within the pond grew various kinds of flowers. The crowd all said, 'This is Raudraksha's doing.' At that moment, Sariputra transformed into a great six-tusked white elephant, on one of its tusks were seven lotus flowers, and on each flower were seven jade maidens. The elephant slowly walked to the pond's edge, and with its trunk, it sucked up the water, and the pond immediately vanished. The crowd all said, 'Sariputra is the victor! Raudraksha is inferior.' Then, he conjured a mountain, adorned with seven treasures, with springs, ponds, trees, and flourishing flowers and fruits. The crowd all said, 'This is Raudraksha's doing.' At that moment, Sariputra immediately transformed into a Vajra warrior, and with his Vajra pestle, he pointed at the mountain from afar, and the mountain immediately collapsed, leaving no trace. The crowd all said, 'Sariputra is the victor! Raudraksha is inferior.' Then, he conjured a dragon with ten heads, which rained down various treasures from the sky, and thunder and lightning shook the earth, startling the crowd. The crowd all said, 'This is also Raudraksha's doing.' At that moment, Sariputra transformed into a Garuda king, and tore the dragon apart and devoured it. The crowd all said, 'Sariputra is the victor! Raudraksha is inferior.' Then, he conjured an ox, with a tall, stout, and powerful body, thick legs, sharp horns, pawing the ground and roaring, charging forward. At that moment, Sariputra transformed into a lion king, and tore the ox apart and devoured it. The crowd said, 'Sariputra is the victor! Raudraksha is inferior.' Then, he transformed his body into a Yaksha ghost, with a tall form, flames burning on his head, eyes as red as blood, four long and sharp teeth, fire spewing from his mouth, leaping and rushing forward. At that moment, Sariputra also transformed his body into Vaishravana, the Yaksha ghost felt fear, and wanted to flee, but flames rose on all sides, leaving no escape. Only by Sariputra's side was it cool and without fire, and the Yaksha ghost immediately submitted, prostrating himself on the ground, begging for mercy. The feeling of humiliation had arisen, and the flames immediately extinguished. The crowd all shouted, 'Sariputra is the victor! Raudraksha is inferior!' English version: The crowd all said: 'Sariputra wins! Now Raudraksha appears inferior.' He then used magic to create a pond, with its four sides adorned with seven treasures, and various flowers growing in the water. The crowd all said: 'This is Raudraksha's doing.' At this time, Sariputra transformed into a huge six-tusked white elephant, with seven lotus flowers on one of its tusks, and seven jade maidens on each flower. The white elephant slowly walked to the edge of the pond, and sucked up the water with its trunk, and the pond immediately disappeared. The crowd all said: 'Sariputra wins! Raudraksha is inferior.' He then created a mountain, adorned with seven treasures, with springs, ponds, and lush trees and flowers. The crowd all said: 'This is Raudraksha's doing.' At this time, Sariputra immediately transformed into a Vajra warrior, and pointed at the mountain from afar with his Vajra pestle, and the mountain immediately collapsed, leaving no trace. The crowd all said: 'Sariputra wins! Raudraksha is inferior.' He then created a dragon with ten heads, which rained down various treasures from the sky, and thunder and lightning shook the earth, startling the crowd. The crowd all said: 'This is also Raudraksha's doing.' At this time, Sariputra transformed into a Garuda king, and tore the dragon apart and devoured it. The crowd all said: 'Sariputra wins! Raudraksha is inferior.' He then created an ox, with a tall, stout, and powerful body, thick legs, sharp horns, pawing the ground and roaring, charging forward. At this time, Sariputra transformed into a lion king, and tore the ox apart and devoured it. The crowd said: 'Sariputra wins! Raudraksha is inferior.' He then transformed his body into a Yaksha ghost, with a tall form, flames burning on his head, eyes as red as blood, four long and sharp teeth, fire spewing from his mouth, leaping and rushing forward. At this time, Sariputra also transformed his body into Vaishravana, the Yaksha ghost felt fear, and wanted to flee, but flames rose on all sides, leaving no escape. Only by Sariputra's side was it cool and without fire, and the Yaksha ghost immediately submitted, prostrating himself on the ground, begging for mercy. The feeling of humiliation had arisen, and the flames immediately extinguished. The crowd all shouted: 'Sariputra wins! Raudraksha is inferior!'

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時舍利弗，身升虛空，現四威儀，行住坐臥，身上出水，身下出火，東沒西踴，西沒東踴，北沒南踴，南沒北踴，或現大身，滿虛空中，而復現小，或分一身，作百千萬億身，還合為一身，于虛空中，忽然在地，履地如水，履水如地。作是變已，還攝神足，坐其本座。時會大眾，見其神力，咸懷歡喜。時舍利弗，即為說法，隨其本行宿福因緣，各得道跡，或得須陀洹、斯陀含、阿那含、阿羅漢者，六師徒眾，三億弟子，于舍利弗所，出家學道。挍技訖已，四眾便罷，各還所止。

長者須達，共舍利弗，往圖精舍，須達手自捉繩一頭，時舍利弗自捉一頭，共經精舍。時舍利弗，欣然含笑。須達問言：「尊人何笑？」答言：「汝始於此經地，六慾天中，宮殿已成。」即借道眼，須達悉見六慾天中嚴凈宮殿，問舍利弗：「是六慾天，何處最樂？」舍利弗言：「下三天中，色慾深厚，上二天中，憍逸自恣，第四天中，少欲知足，恒有一生補處菩薩，來生其中，法訓不絕。」須達言曰：「我正當生第四天上。」出言已竟，余宮悉滅，唯第四天宮殿湛然。復更從繩，時舍利弗，慘然憂色。即問尊者：「何故憂色？」答言：「汝今見此地中蟻子不耶？」對曰：「已見。」時舍利弗，語須達言：「汝於過去毗婆尸佛，亦於此地，為彼世尊起立精舍，而此蟻子在此中生。尸棄佛時，汝為彼佛，亦於是中造立精舍，而此蟻子亦在中生。毗舍浮佛時，汝為世尊，於此地中起立精舍，而此蟻子亦在中生

當時，舍利弗身體升到空中，展現出四種威儀，行走、站立、坐著、躺臥，身上出水，身下出火，在東方消失又在西方出現，在西方消失又在東方出現，在北方消失又在南方出現，在南方消失又在北方出現，有時顯現巨大的身體，充滿整個虛空，然後又顯現渺小的身體，有時分出一個身體，變成百千萬億個身體，又合為一個身體，在虛空中，忽然出現在地上，在地上行走如同在水上行走，在水上行走如同在地上行走。做完這些變化后，收回神通，回到原來的座位。當時在場的大眾，看到他的神力，都感到非常歡喜。這時，舍利弗就為他們說法，根據他們各自的本行和宿世的福德因緣，各自證得道果，有的證得須陀洹果、斯陀含果、阿那含果、阿羅漢果，六師的徒眾，三億弟子，在舍利弗那裡出家學道。比試完神通后，四眾就散去，各自回到自己的住處。 長者須達，和舍利弗一起，前往勘察精舍的選址，須達親自拿著繩子的一頭，當時舍利弗拿著另一頭，一起丈量精舍的範圍。這時，舍利弗高興地笑了。須達問道：『尊者為何發笑？』回答說：『你剛開始在這塊地上丈量時，在六慾天中，你的宮殿就已經建成了。』隨即借用道眼，須達看到六慾天中莊嚴清凈的宮殿，問舍利弗：『這六慾天中，哪裡最快樂？』舍利弗說：『下三天中，**深厚，上二天中，驕縱放逸，第四天中，少欲知足，經常有一生補處的菩薩，來生在那裡，佛法教誨不會斷絕。』須達說：『我應當往生到第四天上。』說完之後，其餘的宮殿都消失了，只有第四天的宮殿依然明亮。又繼續丈量繩子，這時舍利弗，臉色變得憂愁。須達就問尊者：『為何臉色憂愁？』回答說：『你現在看到這地上的螞蟻了嗎？』回答說：『看到了。』這時舍利弗，告訴須達說：『你在過去毗婆尸佛時，也在這塊地上，為那位世尊建造精舍，而這螞蟻就在這裡出生。尸棄佛時，你為那位佛，也在這裡建造精舍，而這螞蟻也在這裡出生。毗舍浮佛時，你為世尊，在這塊地上建造精舍，而這螞蟻也在這裡出生。

At that time, Shariputra rose into the air, displaying the four dignities of walking, standing, sitting, and lying down. Water emanated from his body, and fire from below. He would disappear in the east and appear in the west, disappear in the west and appear in the east, disappear in the north and appear in the south, and disappear in the south and appear in the north. Sometimes he would manifest a large body, filling the entire space, and then manifest a small body. Sometimes he would divide one body into hundreds of thousands of millions of bodies, and then merge back into one body. In the air, he would suddenly appear on the ground, walking on the ground as if on water, and walking on water as if on the ground. After performing these transformations, he withdrew his supernatural powers and returned to his original seat. The assembly present, seeing his divine power, were all filled with joy. Then, Shariputra preached the Dharma to them, and according to their respective past actions and karmic conditions, they each attained the path, some attaining the Srotapanna fruit, some the Sakadagami fruit, some the Anagami fruit, and some the Arhat fruit. The followers of the six heretical teachers, three hundred million disciples, left home with Shariputra to study the Way. After the display of supernatural powers was over, the four assemblies dispersed, each returning to their own dwelling. The elder Sudatta, together with Shariputra, went to survey the site for the monastery. Sudatta personally held one end of the rope, while Shariputra held the other, and together they measured the area of the monastery. At this time, Shariputra smiled happily. Sudatta asked, 'Venerable one, why are you smiling?' He replied, 'As you began to measure this land, your palace in the six desire heavens has already been completed.' Then, using his divine eye, Sudatta saw the magnificent and pure palaces in the six desire heavens and asked Shariputra, 'Which of these six desire heavens is the most joyful?' Shariputra said, 'In the lower three heavens, the ** is deep, in the upper two heavens, there is arrogance and indulgence, in the fourth heaven, there is little desire and contentment, and there is always a Bodhisattva who will be reborn there, and the teachings of the Dharma will not cease.' Sudatta said, 'I should be reborn in the fourth heaven.' As soon as he finished speaking, all the other palaces disappeared, and only the palace in the fourth heaven remained bright. They continued to measure the rope, and at this time, Shariputra's face became worried. Sudatta asked the Venerable one, 'Why do you look worried?' He replied, 'Do you see the ants on this ground?' He replied, 'I see them.' Then Shariputra told Sudatta, 'In the past, during the time of Buddha Vipasyin, you also built a monastery on this land for that World Honored One, and these ants were born here. During the time of Buddha Sikhin, you also built a monastery here for that Buddha, and these ants were also born here. During the time of Buddha Visvabhu, you built a monastery on this land for the World Honored One, and these ants were also born here.'

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。拘留秦佛時，亦為世尊，在此地中起立精舍，而是蟻子亦於此中生。拘那含牟尼佛時，汝為世尊，於此地中起立精舍，而此蟻子亦在中生。迦葉佛時，汝亦為佛，於此地中起立精舍，而此蟻子亦在中生。乃至今日，九十一劫，受一種身，不得解脫。生死長遠，唯福為要，不可不種。」是時須達，悲憐愍傷。

經地已竟，起立精舍，為佛作窟，以妙栴檀，用為香泥，別房住止，千二百處，凡百二十處，別打犍椎。施設已竟，欲往請佛，復自思惟：「上有國王，應當令知，若不啟白，儻有瞋恨。」即往白王：「我為世尊，已起精舍，唯愿大王！遣使請佛。」時王聞已，即遣使者，詣王舍城，請佛及僧：「唯愿世尊！臨覆舍衛。」

爾時世尊，與諸四眾，前後圍繞，放大光明震動大地，至舍衛國，所經客舍，悉于中止，道次度人，無有限量，漸漸來近舍衛城邊，一切大眾，持諸供具，迎待世尊。世尊到國，至廣博處，放大光明，遍照三千大千世界，足指按地，地皆震動，城中伎樂，不鼓自鳴，盲視聾聽，啞語僂申，癃[病-丙+淺]拘癖，皆得具足。一切人民男女大小，睹斯瑞應，歡喜踴躍，來詣佛所，十八億人，都悉集聚。爾時世尊，隨病投藥，為說妙法，宿緣所應，各得道跡，有得須陀洹、斯陀含、阿那含、阿羅漢者，有種辟支佛因緣者，有發無上正真道意者，各各歡喜，奉行佛語

現代漢語譯本：當拘留秦佛在世時，您也是世尊，在這塊土地上建立了精舍，而這隻螞蟻也在這裡出生。當拘那含牟尼佛在世時，您也是世尊，在這塊土地上建立了精舍，而這隻螞蟻也在這裡出生。當迦葉佛在世時，您也是佛，在這塊土地上建立了精舍，而這隻螞蟻也在這裡出生。直到今天，九十一劫以來，它都受著同一種身體，無法解脫。生死輪迴如此漫長，只有積累福德才是最重要的，不可不種福田。』當時，須達聽后，感到悲傷憐憫。 經地儀式結束后，他開始建造精舍，為佛陀建造住所，用上好的檀香木做成香泥，分別設定了一千二百個住處，以及一百二十個單獨敲擊犍椎的地方。一切安排妥當后，他想去請佛陀，又想到：『上面還有國王，應該讓他知道此事，如果不稟告，恐怕會引起他的憤怒。』於是他去稟告國王：『我為世尊建造了精舍，希望大王派遣使者去請佛陀。』國王聽后，立即派遣使者前往王舍城，邀請佛陀和僧眾：『希望世尊能夠光臨舍衛國。』 那時，世尊與四眾弟子前後圍繞，放出大光明，震動大地，到達舍衛國。途中經過的客棧，都停下來休息，沿途度化眾生，沒有空閑。漸漸地，他們來到舍衛城邊，所有大眾都拿著各種供品，迎接世尊。世尊到達國都，來到寬闊的地方，放出大光明，照遍三千大千世界，用腳趾按地，大地都震動起來，城中的樂器，不用敲打就自己鳴響，盲人能看見，聾人能聽見，啞巴能說話，駝背能伸直，殘疾人都能恢復健全。所有人民，無論男女老少，看到這些祥瑞的景象，都歡喜雀躍，來到佛陀面前，共有十八億人聚集在一起。當時，世尊根據眾生的病癥，給予相應的教誨，為他們宣說妙法，那些宿世有緣的人，各自證得了道果，有的證得須陀洹果、斯陀含果、阿那含果、阿羅漢果，有的種下了辟支佛的因緣，有的發起了無上正真道的心願，大家都歡喜地奉行佛陀的教誨。

English version: When Krakucchanda Buddha was in the world, you were also a World Honored One, and you built a monastery on this land, and this ant was also born here. When Kanakamuni Buddha was in the world, you were also a World Honored One, and you built a monastery on this land, and this ant was also born here. When Kashyapa Buddha was in the world, you were also a Buddha, and you built a monastery on this land, and this ant was also born here. Until today, for ninety-one kalpas, it has been receiving the same kind of body, unable to be liberated. The cycle of birth and death is so long, only accumulating merit is the most important, one must not fail to cultivate fields of merit.』 At that time, Sudatta, after hearing this, felt sorrow and compassion. After the land consecration ceremony was completed, he began to build the monastery, constructing a dwelling for the Buddha, using fine sandalwood to make fragrant mud, and separately setting up one thousand two hundred residences, as well as one hundred and twenty places for striking the ghanta. After everything was arranged, he wanted to invite the Buddha, but then thought: 『There is also the king above, I should let him know about this matter, if I do not report it, I am afraid it will cause his anger.』 So he went to report to the king: 『I have built a monastery for the World Honored One, I hope Your Majesty will send messengers to invite the Buddha.』 After hearing this, the king immediately sent messengers to Rajagriha, inviting the Buddha and the Sangha: 『May the World Honored One come to Sravasti.』 At that time, the World Honored One, surrounded by the fourfold assembly, emitted great light, shaking the earth, and arrived at Sravasti. The inns they passed on the way all stopped for rest, and they converted beings along the way, without any leisure. Gradually, they came to the edge of Sravasti, and all the people held various offerings, welcoming the World Honored One. When the World Honored One arrived in the capital, at a wide open space, he emitted great light, illuminating the three thousand great thousand worlds, and pressed his toe on the ground, causing the earth to shake. The musical instruments in the city played by themselves without being struck, the blind could see, the deaf could hear, the mute could speak, the hunchbacked could straighten up, and the disabled could all be restored to wholeness. All the people, men, women, old and young, seeing these auspicious signs, rejoiced and came to the Buddha, a total of eighteen billion people gathered together. At that time, the World Honored One, according to the illnesses of the beings, gave corresponding teachings, and expounded the wonderful Dharma to them. Those who had karmic connections from past lives, each attained the fruits of the path, some attained the Srotapanna fruit, the Sakadagami fruit, the Anagami fruit, and the Arhat fruit, some planted the causes for Pratyekabuddhahood, and some generated the aspiration for the unsurpassed true path. Everyone joyfully practiced the Buddha』s teachings.

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佛告阿難：「今此園地，須達所買，林樹華果，祇陀所有，二人同心，共立精舍，應當與號太子祇樹給孤獨園，名字流佈，傳示後世。」

爾時阿難，及四部眾，聞佛所說，頂戴奉行。

（四九）◎大光明始發無上心品第四十二(丹本為四十七)

一時佛在羅閱祇迦蘭陀竹園。爾時阿難，在林樹間，靜坐思惟，欻生此念：「如來正覺，諸根具足，功德慧明，殊妙難量。世尊先昔，本何因緣，發此大乘無上之心？修習何事，而得如是勝妙之利？」作是念已，即從禪起，往詣佛所，頭面作禮，前白佛言：「如諸世尊，于諸世間人天之中，最尊最妙，功德慧明，巍巍無量。不審，世尊！先昔以何因緣，發此大乘無上之心？」

佛告阿難：「汝欲知者，善思念之。吾當為汝，具分別說。」

阿難白佛：「諾當善聽！」

佛告阿難：「過去久遠，無量無邊不可思議阿僧祇劫，此閻浮提，有大國王，名摩訶波羅婆修，晉言大光明，主五百小國。爾時大王，與諸群臣俱出遊獵，王所乘象，欲心熾盛，擔王馳走，奔逐牸象，漸逼大林，突入樹間。像師白王：『捉樹自立，足得全濟。』王用其言，俱共持樹。像去之後，王心大怒，苦責象師，欲即殺之。『由卿調象不合制度，致使今者幾危吾身。』象師白王：『調之如法，但今此象，為欲所惑，欲心難調，非臣咎也，愿見寬恕。卻後三日，像必自還，觀臣試之，萬死不恨。』即便停置。如期三日，像還詣宮

現代漢語譯本：佛陀告訴阿難：『現在這片園地，是須達買的，林木花果是祇陀的，兩人同心，共同建立精舍，應當命名為太子祇樹給孤獨園，讓這個名字流傳開來，傳示後世。』 當時，阿難和四部大眾，聽了佛陀所說，都頂戴奉行。 （四九）◎大光明始發無上心品第四十二（丹本為四十七） 一時，佛陀在羅閱祇迦蘭陀竹園。當時，阿難在樹林間，思惟，忽然生起這樣的念頭：『如來正覺，諸根具足，功德智慧光明，殊勝微妙難以衡量。世尊過去，是因何種因緣，發此大乘無上之心？修習了什麼，而得到如此殊勝的利益？』這樣想著，就從禪定中起身，前往佛陀所在之處，頭面作禮，向前稟告佛陀說：『像諸位世尊，在世間人天之中，最為尊貴最為微妙，功德智慧光明，巍峨無量。不知，世尊！過去是因何種因緣，發此大乘無上之心？』 佛陀告訴阿難：『你想要知道，就好好思念。我將為你，詳細分別解說。』 阿難稟告佛陀：『好的，我當好好聽。』 佛陀告訴阿難：『過去久遠，無量無邊不可思議阿僧祇劫，這閻浮提，有一位大國王，名叫摩訶波羅婆修，晉語譯為大光明，統治五百個小國。當時大王，與各位大臣一同出遊打獵，大王所乘的象，欲心熾盛，馱著大王奔跑，追逐母象，漸漸逼近大森林，突然衝入樹林間。像師告訴大王：『抓住樹木站穩，腳才能保全。』大王聽從他的話，一同抓住樹木。像走後，大王心中大怒，嚴厲責備象師，想要立刻殺了他。『因為你調象不合規矩，導致現在幾乎危及我的性命。』象師稟告大王：『調像是按照規矩的，只是現在這頭象，被慾望迷惑，慾望難以調伏，不是我的過錯，希望您能寬恕。三天之後，像必定自己回來，請您觀察我試一試，我萬死不恨。』於是就暫時擱置此事。到了約定的三天，像果然回到宮殿。

English version: The Buddha said to Ananda, 'This garden now, was bought by Sudatta, the trees, flowers, and fruits belong to Jeta, the two of them, with one heart, together established this monastery, it should be named Prince Jeta's Grove Anathapindika's Park, let this name spread, and be passed down to future generations.' At that time, Ananda and the fourfold assembly, having heard what the Buddha said, respectfully received and practiced it. (49) ◎The Chapter on the Great Light Initially Arousing the Supreme Mind, Forty-second (Dan version is forty-seventh) At one time, the Buddha was in the Kalanda Bamboo Grove in Rajagriha. At that time, Ananda, in the midst of the trees, was contemplating, and suddenly this thought arose: 'The Tathagata's perfect enlightenment, all faculties complete, merit, wisdom, and light, are supremely wonderful and immeasurable. In the past, for what reason did the World Honored One arouse this supreme mind of the Great Vehicle? What did he cultivate to obtain such supreme benefits?' Having thought this, he arose from meditation, went to where the Buddha was, bowed his head to the ground, and reported to the Buddha, saying: 'Like all the World Honored Ones, among the people and gods of the world, you are the most honored and most wonderful, your merit, wisdom, and light are majestic and immeasurable. I wonder, World Honored One! In the past, for what reason did you arouse this supreme mind of the Great Vehicle?' The Buddha said to Ananda, 'If you wish to know, contemplate well. I will explain it to you in detail.' Ananda reported to the Buddha, 'Yes, I will listen carefully!' The Buddha said to Ananda, 'In the distant past, immeasurable, boundless, inconceivable asamkhya kalpas ago, in this Jambudvipa, there was a great king named Mahapara Vashu, translated into Jin as Great Light, who ruled five hundred small kingdoms. At that time, the great king, together with his ministers, went out hunting, the elephant the king was riding, its desire was intense, carrying the king it ran, chasing after a female elephant, gradually approaching a large forest, suddenly rushing into the trees. The elephant trainer told the king, 'Hold onto a tree and stand firm, your feet will be safe.' The king followed his advice, and together they held onto a tree. After the elephant left, the king was furious, severely rebuked the elephant trainer, wanting to kill him immediately. 'Because you did not train the elephant according to the rules, it has almost endangered my life.' The elephant trainer reported to the king, 'The training was according to the rules, but now this elephant, is deluded by desire, desire is difficult to tame, it is not my fault, I hope you can forgive me. After three days, the elephant will surely return by itself, please observe my test, I will not regret dying ten thousand times.' So the matter was temporarily put aside. As scheduled, after three days, the elephant indeed returned to the palace.'

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。爾時象師，燒七鐵丸，令色正赤，逼象吞之，像不敢違，吞盡即死。王意開解，及諸群臣，嘆未曾有。復問之曰：『如此欲心，誰能調者？』時有天神感悟象師，令答王曰：『佛能調之。』王聞是語，便發心言：『如此膠固，難調伏法，唯佛能除。』即自誓願：『愿求作佛。』精勤歷劫，未曾休替，至於今日，果獲其報。」佛告阿難：「欲知爾時大國王者，今我身是。」

爾時眾會，聞佛所說，咸發無上正真道意，歡喜踴躍，不能自勝，頂受奉行。

（五〇）◎勒那阇耶品第四十三(丹本為四十八)

一時佛在迦毗羅衛國尼拘盧陀僧伽藍。爾時諸釋，睹見世尊光明神變，闡揚妙化，甚奇甚特，巍巍堂堂，無能及者。又復嘆美憍陳如等：「宿有何慶？如來出世，法鼓初震，最先得聞，甘露始降，而便蒙澤，永離垢穢，心體玄要；城營村邑，群黨相隨，異口同音，稱讚無量？」時諸比丘，聞是語已，往至佛所，頭面禮足，前白佛言：「今此國界人民之類，咸共集聚，異口同音，讚詠世尊，若干德行，及與五人，宿有何慶，獨先蒙度？」

佛告比丘：「非獨今日先度五人，我于久遠，亦濟此等，以身為船，救彼沒溺，全其生命，各得安隱，得至彼岸。吾今成佛，先拔濟之。」

時諸比丘，即白佛言：「不審，世尊！先昔之時，云何拔濟，令各安隱？唯愿世尊！當爲說之。」佛告比丘：「若樂聞者，當爲汝說。」皆曰：「唯然

現代漢語譯本：當時馴象師，燒紅了七個鐵丸，逼迫大象吞下。大象不敢違抗，吞下後就死了。國王對此感到開悟，和眾大臣都驚歎從未見過這樣的事。國王又問：『像這樣強烈的慾望，誰能調伏呢？』當時有天神感悟了馴象師，讓他回答國王說：『佛能調伏。』國王聽到這話，便發心說：『如此頑固，難以調伏的法，只有佛才能去除。』於是自己發誓：『愿求成佛。』精勤修行歷經劫數，從未懈怠，直到今天，終於獲得了果報。」佛告訴阿難：「想知道那時的大國王是誰嗎？就是現在的我。」 當時在場的眾人，聽了佛所說的話，都發起了無上正真道的心意，歡喜雀躍，不能自已，頂禮接受並奉行。 （五〇）◎勒那阇耶品第四十三（丹本為四十八） 一時，佛在迦毗羅衛國的尼拘盧陀僧伽藍。當時，諸位釋迦族人，看到世尊光明神變，闡揚微妙的教化，非常奇特，莊嚴偉大，無人能及。又讚美憍陳如等人：『宿世有什麼福慶？如來出世，法鼓初次震響，他們最先聽到，甘露開始降下，他們就蒙受恩澤，永遠脫離了污垢，心體玄妙；城裡村裡，眾人相隨，異口同聲，稱讚無量？』當時，眾比丘聽了這話，來到佛的住所，頂禮佛足，向前稟告佛說：『現在這個國界的人民，都聚集在一起，異口同聲，讚美世尊的各種德行，以及那五個人，宿世有什麼福慶，獨自先被度化？』 佛告訴比丘們：『不只是今天先度化了這五個人，我在久遠以前，也救濟過他們，用自己的身體作為船，救他們脫離沉溺，保全他們的生命，使他們各自得到安穩，到達彼岸。我今天成佛，先救拔他們。』 當時，眾比丘就稟告佛說：『不知道，世尊！在過去的時候，您是如何救拔他們，使他們各自安穩的？希望世尊！為我們說一說。』佛告訴比丘們：『如果你們樂意聽，我就為你們說。』大家都說：『是的。』

English version: At that time, the elephant trainer heated seven iron balls until they were red-hot and forced the elephant to swallow them. The elephant dared not disobey, and after swallowing them, it died. The king was enlightened by this, and all the ministers were amazed, having never seen such a thing. The king then asked, 'Who can tame such intense desire?' At that time, a deity inspired the elephant trainer to answer the king, 'The Buddha can tame it.' Upon hearing this, the king resolved, 'Such stubborn and difficult-to-tame dharma can only be removed by the Buddha.' He then vowed, 'May I attain Buddhahood.' He diligently practiced for countless eons, never slacking, and today, he has finally received the reward.' The Buddha told Ananda, 'Do you want to know who that great king was? It is I myself.' At that time, the assembly, upon hearing what the Buddha had said, all generated the intention for the unsurpassed, true, and right path. They were overjoyed and could not contain themselves, accepting and practicing the teachings with reverence. (50) ◎Chapter Forty-three: Rana-jaya (Chapter Forty-eight in the Dan version) At one time, the Buddha was in the Nigrodha Monastery in Kapilavastu. At that time, the Shakyas, seeing the Buddha's radiant and miraculous transformations, and his profound teachings, which were so extraordinary, majestic, and unparalleled, were filled with wonder. They also praised Kondanna and the others, saying, 'What merits did they accumulate in their past lives? When the Tathagata appeared in the world, and the Dharma drum first sounded, they were the first to hear it. When the nectar began to fall, they were the first to receive its grace, forever freed from defilements, their minds profound and essential. In cities and villages, crowds follow them, praising them immeasurably with one voice.' At that time, the monks, upon hearing these words, went to the Buddha's abode, bowed at his feet, and reported to the Buddha, 'Now, the people of this realm have gathered together, praising the World Honored One's various virtues with one voice, and also those five individuals. What merits did they accumulate in their past lives that they alone were the first to be liberated?' The Buddha told the monks, 'It is not only today that these five were the first to be liberated. In the distant past, I also saved them, using my body as a boat to rescue them from drowning, preserving their lives, and enabling them to reach the other shore in peace. Now that I have become a Buddha, I am liberating them first.' At that time, the monks then reported to the Buddha, 'We do not know, World Honored One! How did you save them in the past, enabling them to be at peace? We beseech the World Honored One to tell us.' The Buddha told the monks, 'If you are willing to listen, I will tell you.' They all said, 'Yes, we are.'

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。」

佛告比丘：「過去久遠，此閻浮提波羅㮈國，時彼國王，名梵摩達。爾時國中，有大薩薄，名勒那阇耶，游出于外，到林樹間，見有一人，涕泣悲切，以索系樹，入頭在中，欲自絞死，便前問之：『汝何以爾？人身難得，命復危脆，衰變無數，恒恐自至。』種種曉喻，教令舍索。人報之曰：『我之薄福，貧窮理極，債負盈集，甚多難計。諸債主輩，競見剝脫，日夜催切，憂心不釋。天地雖寬，無容身處，今欲自沒避離此苦。仁雖諫及，存不如死。』爾時薩薄，即許之曰：『卿但釋索，所負多少，悉代汝償。』作是語已，彼人便休，歡喜踴躍，感戴無量，隨從薩薄，俱至市中，宣令一切雲欲償債。時諸債主，競共雲集，迎取所負，來者無限，空竭其財。財貨已盡，猶不畢債，妻子窮凍，乞匈自活。宗親國邑，悉共呵嫌：『此是狂夫，自破家業。』

「當於是時，有眾賈客，勸進薩薄，欲共入海，即答之曰：『為薩薄法，當辦船具；我今窮困，無所復有，何緣得從？』眾人報言：『我等眾人凡有五百，開意出錢，用辦船具。』聞是語已，即便許可。眾人許合，大獲金寶。爾時薩薄，以三千兩金，千兩辦船，千兩辦糧，千兩用俟船上所須，余故大有給活妻子。便於海邊，施作大船，船有七重，嚴辦已訖，推著水中，以七大索，繫著岸邊，擊大金鈴，宣令一切：『誰欲入海得大妙寶奇珍異物用無盡者，今可雲集共詣寶所。』復告之曰：『其誰不愛父母妻子閻浮提樂及身命者，乃可往耳

佛陀告訴比丘們：『過去很久以前，在這個閻浮提的波羅奈國，當時的國王名叫梵摩達。那時，國中有一位大商人，名叫勒那阇耶，他外出遊玩，來到一片樹林中，看見一個人正在哭泣，非常悲傷，用繩子繫在樹上，把頭伸進繩套里，想要自縊而死。他便上前詢問：『你為什麼要這樣做？人身難得，生命又如此脆弱，衰老和變化無常，總是令人擔憂。』他用各種道理勸導，教他放下繩索。那人回答說：『我福薄命苦，窮困到了極點，欠下的債務堆積如山，難以計算。那些債主們，爭著來剝削我，日夜催逼，讓我憂心忡忡。天地雖然寬廣，卻沒有我容身之處，現在我只想自盡，以逃避這些痛苦。你雖然勸我，但活著不如死了。』當時，那位商人立刻答應說：『你只要放下繩索，你欠了多少債，我都替你償還。』說完這話，那人便停止了自殺，歡喜雀躍，感激不盡，跟隨商人一起到了市集，宣佈要替他還債。當時，那些債主們，紛紛聚集而來，收取所欠的債務，來的人數不勝數，商人的財產很快就耗盡了。財產用完了，債務還沒有還清，他的妻子兒女們，又窮又餓，只能靠乞討為生。親戚和鄉里的人，都責怪他說：『這個人真是個瘋子，自己毀了家業。』 當時，有一些商人，勸說這位商人，想一起出海，他回答說：『按照商人的規矩，應該準備好船隻和工具；我現在窮困潦倒，什麼都沒有了，怎麼能跟你們一起去呢？』眾人回答說：『我們總共有五百人，願意出錢，用來準備船隻和工具。』聽到這話，他便答應了。眾人合資，獲得了大量的金銀財寶。當時，這位商人，用三千兩黃金，一千兩用來造船，一千兩用來準備糧食，一千兩用來準備船上所需的物品，剩下的還足夠用來養活妻子兒女。於是，他在海邊，建造了一艘大船，船有七層，準備妥當后，將船推入水中，用七根大繩子，繫在岸邊，敲響大金鈴，向所有人宣佈：『誰想出海，獲得無盡的珍寶奇物，現在可以聚集起來，一起前往寶藏之地。』他又告訴他們說：『那些不愛父母妻子，不愛閻浮提的快樂，甚至不愛惜自己生命的人，才可以前往。』

The Buddha told the monks: 'Long ago, in this Jambudvipa, in the country of Varanasi, there was a king named Brahmadata. At that time, there was a great merchant in the country named Ratna-jaya. He went out for a walk and came to a forest where he saw a man weeping bitterly. The man had tied a rope to a tree, put his head in the noose, and was about to hang himself. The merchant went forward and asked him, 'Why are you doing this? It is difficult to obtain a human body, and life is so fragile. Decay and change are countless, and always a cause for worry.' He used various reasons to persuade him, teaching him to let go of the rope. The man replied, 'I am of little merit and extremely poor. The debts I owe are piled up like mountains, and are difficult to calculate. The creditors are all competing to exploit me, pressing me day and night, causing me endless worry. Although the world is vast, there is no place for me to take refuge. Now I just want to kill myself to escape this suffering. Although you advise me, living is worse than dying.' At that time, the merchant immediately agreed, 'You just let go of the rope, and I will repay all your debts, no matter how much you owe.' After saying this, the man stopped his suicide attempt, was overjoyed, and was endlessly grateful. He followed the merchant to the market, where the merchant announced that he would repay his debts. At that time, the creditors gathered, competing to collect the debts owed. The number of people who came was countless, and the merchant's wealth was quickly exhausted. When his wealth was gone, the debts were still not paid off. His wife and children were poor and hungry, and could only live by begging. His relatives and neighbors all blamed him, saying, 'This man is a madman, destroying his own family's wealth.' At that time, some merchants persuaded this merchant to go to sea with them. He replied, 'According to the rules of merchants, one should prepare ships and tools. I am now destitute and have nothing. How can I go with you?' The others replied, 'There are five hundred of us in total, and we are willing to contribute money to prepare ships and tools.' Upon hearing this, he agreed. The group pooled their resources and obtained a large amount of gold and jewels. At that time, this merchant used three thousand taels of gold, one thousand taels to build a ship, one thousand taels to prepare food, and one thousand taels to prepare the necessary items for the ship. The rest was enough to support his wife and children. So, he built a large ship by the sea. The ship had seven levels. After it was prepared, he pushed the ship into the water, tied it to the shore with seven large ropes, and rang a large golden bell, announcing to everyone, 'Whoever wants to go to sea and obtain endless treasures and rare objects can gather now and go to the treasure place together.' He also told them, 'Only those who do not love their parents, wives, and children, do not love the pleasures of Jambudvipa, and do not even cherish their own lives, can go.'

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。所以然者，大海之中，艱險眾多，回波暴風，大魚惡鬼，如是種種，不可具陳。』作是語已，即斷一索；日日如是，至第七日，斷索都盡，船即馳去。便於道中，卒遇暴風，破碎其船，眾人喚救，無所歸依，或有能得板檣浮囊以自度者，或有墮水溺死之者。中有五人，共白薩薄：『依汝來此，今當沒死，危險垂至，愿見救度。』薩薄答曰：『吾聞大海，不宿死屍。汝等今者，悉各捉我，我為汝故，當自殺身，以濟爾厄，誓求作佛。后成佛時，當以無上正法之船，度汝生死大海之苦。』作是語已，以刀自割。命斷之後，海神起風，吹至彼岸，得度大海，皆獲安隱。」

佛告比丘：「欲知爾時勒那阇耶者，今我身是。時五人者，拘鄰等是。我于先世，濟彼人等生死之命；今得成佛，令其五人皆最初得無漏正法，遠離長流結使大海。」

爾時諸比丘，皆共讚歎，如來大悲，深妙難量，咸勤克勵，聞佛所說，歡喜奉行。

（五一）◎迦毗梨百頭品第四十四(丹本為四十九)

一時佛在摩竭國竹園之中。爾時世尊與諸比丘，向毗舍離，到梨越河所。是時河邊，有五百牧牛人，五百捕魚人。其捕魚者，作三種網，大小不同，小者二百人挽，中者三百人挽，大者五百人挽。於時如來，去河不遠而坐止息，及諸比丘亦皆共坐。時捕魚人，網得一大魚，五百人挽，不能使出；復喚牧牛之眾，合有千人，併力挽出，得一大魚，身有百頭，若干種類，驢馬駱駝、虎狼豬狗、猿猴狐貍，如斯之屬

『所以這樣，是因為大海之中，艱險眾多，有回波、暴風、大魚、惡鬼，像這樣的種種危險，無法一一陳述。』說完這話，就砍斷一根繩索；每天都這樣，到第七天，繩索全部砍斷，船就飛馳而去。在途中，突然遭遇暴風，船被擊碎，眾人呼救，無處可依靠，有的能抓住木板、桅桿、浮囊而自救，有的則落水溺死。其中有五個人，一起對薩薄說：『我們是依靠你才來到這裡，現在將要淹死，危險迫在眉睫，希望你能救度我們。』薩薄回答說：『我聽說大海，不留死屍。你們現在，都抓住我，爲了你們的緣故，我將自殺，來救濟你們的危難，發誓求成佛。將來成佛時，將用無上正法的船，度脫你們生死大海的苦難。』說完這話，就用刀自割。斷氣之後，海神颳起大風，把他們吹到彼岸，得以渡過大海，都獲得了平安。」 佛告訴比丘們：『想知道那時勒那阇耶是誰嗎？就是現在的我。當時的五個人，就是拘鄰等五人。我在前世，救濟了那些人的性命；現在得以成佛，讓他們五人最初都得到無漏正法，遠離了生死輪迴的苦海。』 當時的比丘們，都一起讚歎，如來的大悲，深奧微妙難以衡量，都勤奮努力，聽聞佛所說，歡喜奉行。 （五一）◎迦毗梨百頭品第四十四(丹本為四十九) 一時，佛在摩竭國的竹園之中。當時，世尊和眾比丘，前往毗舍離，到達梨越河邊。這時，河邊有五百個牧牛人，五百個捕魚人。那些捕魚的人，製作了三種網，大小不同，小的需要二百人拉，中的需要三百人拉，大的需要五百人拉。當時，如來在離河不遠的地方坐下休息，眾比丘也一起坐下。這時，捕魚的人，網到一條大魚，五百人拉，都不能把它拉上來；又叫來牧牛的人，總共有千人，一起用力拉上來，得到一條大魚，身上有一百個頭，各種各樣，有驢、馬、駱駝、虎、狼、豬、狗、猿猴、狐貍，像這樣的種類。

'The reason for this is that in the great ocean, there are many dangers, including backwash, storms, large fish, and evil spirits. Such dangers are too numerous to list.' Having said this, he cut one rope; he did this every day, and on the seventh day, all the ropes were cut, and the ship sped away. On the way, they suddenly encountered a storm, and the ship was shattered. The people cried for help, but there was nowhere to turn. Some were able to save themselves by grabbing planks, masts, or floats, while others fell into the water and drowned. Among them, five people said to the merchant: 'We came here relying on you, and now we are about to drown. Danger is imminent. We hope you can save us.' The merchant replied: 'I have heard that the great ocean does not keep dead bodies. Now, all of you grab onto me. For your sake, I will kill myself to save you from this disaster, and I vow to become a Buddha. When I become a Buddha in the future, I will use the ship of the supreme Dharma to deliver you from the suffering of the ocean of birth and death.' Having said this, he cut himself with a knife. After he died, the sea god stirred up a wind, blowing them to the other shore, allowing them to cross the ocean and all find peace.' The Buddha told the monks: 'Do you want to know who that merchant, Lena-dhaja, was at that time? It was me in my past life. The five people at that time were Kaundinya and the others. In my past life, I saved those people's lives; now I have become a Buddha, and I have enabled those five to be the first to attain the unconditioned Dharma, and to be free from the great ocean of the long-flowing defilements.' At that time, all the monks praised the Tathagata's great compassion, which was profound, subtle, and immeasurable. They all diligently strived, heard what the Buddha had said, and joyfully practiced it. (51) ◎Chapter 44: The Hundred-Headed Kapila (Chapter 49 in the Dan version) At one time, the Buddha was in the Bamboo Grove in Magadha. At that time, the World Honored One and the monks were heading towards Vaishali, and they arrived at the bank of the Liyue River. At that time, there were five hundred cowherds and five hundred fishermen by the river. The fishermen had made three kinds of nets, of different sizes. The small ones required two hundred people to pull, the medium ones required three hundred people to pull, and the large ones required five hundred people to pull. At that time, the Tathagata sat down to rest not far from the river, and the monks also sat down together. At this time, the fishermen caught a large fish in their net. Five hundred people pulled, but they could not pull it out. They then called the cowherds, and together there were a thousand people, who pulled with all their strength and pulled out a large fish with a hundred heads on its body. There were various kinds of heads, such as donkeys, horses, camels, tigers, wolves, pigs, dogs, monkeys, and foxes, and other such creatures.

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。眾人甚怪，競集看之。是時世尊，告阿難曰：「彼有何事，大眾皆集？汝往試看。」阿難受教，即往看視。見一大魚，身有百頭，還白世尊，如所見事。

世尊尋時，共諸比丘，往至魚所，而問魚言：「汝是迦毗梨不？」答言：「實是。」鄭重三問：「汝是迦毗梨不？」答言：「實是。」復問：「教匠汝者，今在何處？」答言：「墮阿鼻地獄中。」爾時阿難，及於大眾，不知其緣，白世尊曰：「今者何故，喚百頭魚，為迦毗梨？唯愿垂愍！而見告示。」

佛告阿難：「諦聽諦聽！當爲汝說！昔迦葉佛時，有婆羅門，生一男兒，字迦毗梨(晉言黃頭)，聰明博達，于種類中，多聞第一，唯復不如諸沙門輩。其父臨終，慇勤約敕：『汝當慎莫與迦葉佛沙門講論道理。所以者何？沙門智深，汝必不如。』父沒之後，其母問曰：『汝本高朗，今頗更有勝汝者不？』答言：『沙門殊勝於我。』母復問言：『云何為勝？』答言：『我有所疑，往問沙門，其所演說，令人開解。彼若問我，我不能答。以是之故，自知不如。』母復告言：『汝何以不往學習其法？』答言：『欲學其法當作沙門，我是白衣，何緣得學？』母復告曰：『偽作沙門，學習已達，還來在家。』奉其母教，而作沙門。經少時間，讀誦三藏，綜練義理，母問之曰：『今得勝未？』答言：『學問中勝不如坐禪。何以知之？我問彼人，悉能分別；彼人問我，我不能知。因是事故，未與他等

眾人感到非常奇怪，都聚集起來觀看。這時，世尊告訴阿難說：『那裡發生了什麼事，大家都聚集在那裡？你前去看看。』阿難接受教誨，就前去觀看。看到一條大魚，身上長著一百個頭，回來稟告世尊，如實說了所見之事。 世尊隨即和眾比丘一起，來到魚所在的地方，問魚說：『你是迦毗梨嗎？』魚回答說：『確實是。』世尊鄭重地問了三遍：『你是迦毗梨嗎？』魚回答說：『確實是。』又問：『教唆你的人，現在在哪裡？』魚回答說：『墮落在阿鼻地獄中。』當時，阿難以及在場的大眾，不知道其中的緣由，就問世尊說：『現在是什麼緣故，稱呼這條百頭魚為迦毗梨呢？希望您能慈悲，告訴我們。』 佛告訴阿難說：『仔細聽，仔細聽！我將為你們解說！過去迦葉佛在世時，有一位婆羅門，生了一個男孩，名叫迦毗梨（晉語譯為黃頭），他聰明博學，在同類人中，學識最為淵博，只是不如那些沙門。他的父親臨終時，殷切地囑咐他：『你千萬不要和迦葉佛的沙門辯論道理。為什麼呢？沙門的智慧深邃，你一定不如他們。』父親去世后，他的母親問他說：『你本來就很高傲，現在還有比你更厲害的人嗎？』他回答說：『沙門比我殊勝。』母親又問：『怎麼個殊勝法？』他回答說：『我有所疑惑，去問沙門，他們所講的道理，令人豁然開朗。如果他們問我，我就回答不上來。因此，我自知不如他們。』母親又告訴他說：『你為什麼不去學習他們的法？』他回答說：『要學習他們的法就要當沙門，我是個在家之人，怎麼能學呢？』母親又告訴他說：『你可以假裝當沙門，學習通達之後，再回來做在家之人。』他聽從母親的教誨，就做了沙門。經過一段時間，他讀誦三藏，精通義理，母親問他說：『現在勝過他們了嗎？』他回答說：『學問上勝過他們不如坐禪。為什麼知道呢？我問他們，他們都能分辨清楚；他們問我，我就不能知道。因此，我還沒有和他們相等。』

The crowd was very surprised and gathered to watch. At that time, the World Honored One said to Ananda, 'What is happening there that everyone is gathered? Go and take a look.' Ananda, receiving the instruction, went to look. He saw a large fish with a hundred heads and returned to report to the World Honored One, describing what he had seen. The World Honored One then went with the monks to where the fish was and asked the fish, 'Are you Kapila?' The fish replied, 'Indeed, I am.' The World Honored One solemnly asked three times, 'Are you Kapila?' The fish replied, 'Indeed, I am.' He then asked, 'Where is the one who instructed you now?' The fish replied, 'He has fallen into the Avici hell.' At that time, Ananda and the assembly did not know the reason and asked the World Honored One, 'Why do you call this hundred-headed fish Kapila? We beseech you to have compassion and tell us.' The Buddha told Ananda, 'Listen carefully, listen carefully! I will explain it to you! In the past, during the time of the Buddha Kashyapa, there was a Brahmin who had a son named Kapila (translated as 'Yellow Head' in Jin), who was intelligent and learned. Among his peers, he was the most knowledgeable, but he was still inferior to the monks. His father, on his deathbed, earnestly instructed him, 'You must not debate with the monks of Buddha Kashyapa. Why? The monks' wisdom is profound, and you will surely be inferior to them.' After his father passed away, his mother asked him, 'You were originally so proud, is there anyone now who is superior to you?' He replied, 'The monks are superior to me.' His mother asked again, 'How are they superior?' He replied, 'When I have doubts, I ask the monks, and their explanations enlighten me. If they ask me, I cannot answer. Therefore, I know I am inferior to them.' His mother then told him, 'Why don't you go and learn their Dharma?' He replied, 'To learn their Dharma, one must become a monk, and I am a layman, how can I learn?' His mother then told him, 'You can pretend to be a monk, learn thoroughly, and then return to being a layman.' He followed his mother's instructions and became a monk. After a short time, he recited the Tripitaka and mastered the doctrines. His mother asked him, 'Have you surpassed them now?' He replied, 'Surpassing them in learning is not as good as meditation. How do I know this? When I ask them, they can explain everything clearly; when they ask me, I cannot know. Therefore, I am not yet equal to them.'

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。』母復告曰：『自今已往，若共談論，儻不如時，便可罵辱。』迦毗梨言：『出家沙門，無復過罪。云何罵之？』答言：『但罵，卿當得勝。』時迦毗梨不忍違母，後日更論，理若短屈，即便罵言：『汝等愚騃！無所識別，劇于畜生，知曉何法？』諸百獸頭，皆用比之，如是數數，非一非二。緣是果報，今受魚身，而有百頭。」

阿難問佛：「何時當得脫此魚身？」佛告阿難：「此賢劫中，千佛過去，猶故不脫。」爾時阿難，及於眾人，聞佛所說，悵然不樂，悲傷交懷，咸共同聲，而作是言：「身口意行，不可不慎。」

時捕魚人及牧牛人，一時俱共合掌向佛，求索出家，凈修梵行。佛即言可。「善來比丘！」鬚髮自落，法衣在體，便成沙門。是時世尊！為說妙法，種種苦切，漏盡結解，成阿羅漢，復為眾會廣說諸法，分別四諦苦集滅道。有得初果乃至第四果，有發大道意者，其數甚多。爾時四眾聞佛所說，歡喜奉行。

賢愚經卷第十一

（五二）無惱指鬘品第四十五(丹本為五十一)

一時佛在舍衛國祇樹給孤獨園。於時國王名波斯匿。王有輔相，聰明巨富，其婦懷妊，生一男兒，形貌端正，容體殊絕。於時輔相，見兒歡喜，即召相師，令占相之。相師看見，懷喜而言：「是兒福相，人中挺特，聰明智辯，有逾人之德。」父聞遂喜，敕為作字

『母親又告訴他說：『從今以後，如果和他們辯論，倘若不如意，就可以謾罵侮辱他們。』迦毗梨說：『出家的沙門，沒有犯過罪的。怎麼可以謾罵他們呢？』母親回答說：『只管罵，你就能得勝。』當時迦毗梨不忍違背母親，後來又和他們辯論，如果理屈詞窮，就謾罵說：『你們這些愚蠢的人！沒有一點識別能力，比畜生還不如，知道什麼佛法？』用各種野獸的頭來比喻他們，像這樣多次謾罵，不止一次兩次。因為這樣的果報，現在受魚身，而且有百個頭。」 阿難問佛：『什麼時候才能脫離這魚身？』佛告訴阿難：『在這個賢劫中，即使有千佛過去，仍然不能脫離。』當時阿難和在場的人，聽了佛說的話，悵然不樂，悲傷交加，都一起說道：『身口意行為，不可不謹慎啊。』 當時捕魚人和牧牛人，一起合掌向佛，請求出家，清凈修行。佛就說可以。『善來比丘！』鬚髮自然脫落，法衣穿在身上，就成了沙門。這時世尊！為他們宣說妙法，種種苦切，漏盡結解，成了阿羅漢，又為大眾廣泛宣說諸法，分別四諦苦集滅道。有的證得初果乃至第四果，有的發起了大道之心，人數很多。當時四眾弟子聽了佛所說，歡喜奉行。 賢愚經卷第十一 （五二）無惱指鬘品第四十五(丹本為五十一) 一時佛在舍衛國祇樹給孤獨園。當時國王名叫波斯匿。國王有一位輔相，聰明富有，他的妻子懷孕，生了一個男孩，容貌端正，體態殊絕。當時輔相，看見兒子非常高興，就召來相師，讓他給兒子看相。相師看見后，高興地說：『這個孩子有福相，是人中傑出的人才，聰明智慧，有超越常人的德行。』父親聽了非常高興，就下令給孩子取名字。

'His mother then told him, 『From now on, if you debate with them and it doesn't go your way, you can just insult and scold them.』 Kapila said, 『Monks who have left home have no faults. How can I scold them?』 His mother replied, 『Just scold them, and you will win.』 Kapila couldn't bear to disobey his mother. Later, when he debated again, if he was at a loss for words, he would scold them, saying, 『You fools! You have no discernment, you are worse than animals, what Dharma do you know?』 He compared them to the heads of various beasts, doing so repeatedly, not just once or twice. Because of this karmic retribution, he is now a fish with a hundred heads.』 Ananda asked the Buddha, 『When will he be able to escape this fish body?』 The Buddha told Ananda, 『Even if a thousand Buddhas pass in this Bhadrakalpa, he will still not be able to escape.』 At that time, Ananda and the others present, upon hearing the Buddha's words, were disheartened and saddened. They all said together, 『One must be careful in one's actions of body, speech, and mind.』 At that time, the fishermen and cowherds, together, clasped their hands towards the Buddha, requesting to leave home and practice pure conduct. The Buddha said it was permissible. 『Welcome, monks!』 Their hair and beards fell off naturally, and monastic robes appeared on their bodies, and they became monks. Then, the World Honored One! preached the wonderful Dharma to them, speaking of various sufferings, the exhaustion of outflows, and the breaking of bonds, and they became Arhats. He also widely preached the Dharma to the assembly, explaining the Four Noble Truths of suffering, its cause, its cessation, and the path. Some attained the first fruit, up to the fourth fruit, and some developed the aspiration for the Great Path. There were many of them. At that time, the fourfold assembly, upon hearing the Buddha's words, joyfully practiced them. The Sutra of the Wise and the Foolish, Scroll 11 (52) The Chapter on Angulimala Without Annoyance, 45th (51st in the Dan version) At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, the king was named Prasenajit. The king had a minister who was intelligent and wealthy. His wife became pregnant and gave birth to a boy, whose appearance was handsome and whose form was extraordinary. At that time, the minister, seeing his son, was very happy and summoned a fortune teller to examine his son's features. The fortune teller, upon seeing him, said with joy, 『This child has a blessed appearance, he is an outstanding person among men, intelligent and eloquent, with virtues surpassing others.』 The father was very pleased upon hearing this and ordered that a name be given to the child.

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。相師問言：「兒受胎來，有何異事？」輔相答言：「其母素性，不能良善，懷妊已來，倍更異常，心性恭順，樂宣人德，慈矜苦厄，不喜說過。」相師言曰：「此是兒志，當爲立字，號阿釁賊奇，晉言無惱。」兒漸長大，雄壯絕倫，有力士之力，一人敵千，騰接飛鳥，走疾奔馬，其父輔相，甚愛念之。於是國中，有一婆羅門，聰明博達，多聞廣識，有五百弟子，追逐隨學。爾時輔相，即將其子，往囑及之，令其學問。婆羅門可之，受持教授。阿釁賊奇，夙夜勤業，一日咨受，勝餘終年，學未經久，普悉通達。婆羅門師，異常待遇，行來進止，每與是俱，及諸同學，傾意瞻敬。

爾時婆羅門師婦，見其端正才姿挺邈過逾人表，懷情色著，愛不去意。然諸弟子，與共週迴，行止不獨，無緣與語，有心不遂，常以嘆悒。會有檀越，來請其師及諸弟子，三月一時。婆羅門師內與婦議：「我今當行受請三月，當留一人經紀於後。」時婦內喜，密自懷計，白婆羅門：「是事應爾，后家理重，宜須才能，可留無惱囑以後事。」時婆羅門，即敕無惱：「我今赴彼檀越之請，後事總多，須人料理。卿著才能，為吾營后。」無惱受教，即住不行，師及徒眾，引導而去。其婦怡悅欣喜無量，極自莊飾，多作姿媚，與共談語，嬈動其意。無惱志固，無心相從。欲心轉盛，實意語之：「我相欽愛，由來有素，但逼眾人，有懷未發。汝師臨去，吾故相留，今既獨靜，當從我意

現代漢語譯本：相士問道：『這孩子從受孕以來，有什麼不同尋常的事情嗎？』輔相回答說：『他的母親平時性情不好，自從懷孕以來，更加反常，心性變得恭順，喜歡宣揚別人的美德，慈悲憐憫受苦受難的人，不喜歡說別人的過錯。』相士說：『這是孩子的志向，應當為他取個名字，號為阿釁賊奇，晉語的意思是無惱。』孩子漸漸長大，雄壯無比，有大力士的力量，能一人抵擋千人，能騰空接住飛鳥，奔跑起來比奔馬還快。他的父親輔相非常喜愛他。當時，國內有一個婆羅門，聰明博學，見多識廣，有五百個弟子跟隨他學習。這時，輔相就帶著他的兒子，去拜託婆羅門，讓他教導兒子學問。婆羅門答應了，接受他並教導他。阿釁賊奇早晚勤奮學習，一天所學，勝過別人一年，學習沒多久，就全部通達了。婆羅門老師對他格外優待，行動起居，都和他在一起，其他的同學，也都傾心敬佩他。 當時，婆羅門老師的妻子，看到他相貌端正，才華出衆，遠超常人，心中愛慕，難以忘懷。但是因為眾多弟子，和他一起活動，不能單獨相處，沒有機會和他說話，心中有所思念，常常嘆息。恰好有施主，請婆羅門老師和他的弟子們，去三個月。婆羅門老師私下和妻子商量：『我這次要去接受三個月的邀請，應當留一個人在家裡處理事務。』妻子心中暗喜，暗自盤算，對婆羅門說：『這件事應該這樣，家裡事務繁重，需要有才能的人，可以留下無惱來處理後事。』當時，婆羅門就命令無惱：『我這次要去接受施主的邀請，家裡的事情很多，需要人來料理。你很有才能，為我管理家事。』無惱接受了命令，就留了下來，老師和弟子們，就離開了。他的妻子高興得不得了，極力打扮自己，做出各種嫵媚的姿態，和他說話，挑逗他的心意。無惱意志堅定，無心順從。她的慾望更加強烈，就說出真心話：『我愛慕你，由來已久，只是因為人多，心中沒有表達。你老師臨走時，我故意留下你，現在既然獨處，就應該順從我的意思。』

English version: The physiognomist asked, 'Since this child was conceived, has there been anything unusual?' The minister replied, 'His mother's nature was not good, but since she became pregnant, she has been even more unusual. Her disposition has become respectful, she enjoys praising others' virtues, she is compassionate towards those who suffer, and she dislikes speaking of others' faults.' The physiognomist said, 'This is the child's aspiration. He should be given a name, called A-xin-zei-qi, which in the Jin language means 'No Annoyance'.' The child gradually grew up, becoming exceptionally strong, possessing the strength of a powerful man. He could fight against a thousand men alone, catch flying birds in mid-air, and run faster than a galloping horse. His father, the minister, loved him very much. At that time, there was a Brahmin in the country, who was intelligent, learned, and knowledgeable, with five hundred disciples following him to study. Then, the minister took his son to the Brahmin, asking him to teach his son. The Brahmin agreed, accepting him and teaching him. A-xin-zei-qi studied diligently day and night. What he learned in one day surpassed what others learned in a year. Before long, he had mastered everything. The Brahmin teacher treated him exceptionally well, always being with him in his daily activities. The other students also admired and respected him. At that time, the Brahmin teacher's wife saw that he was handsome, talented, and far surpassed ordinary people. She was filled with love and could not forget him. However, because many disciples were always with him, she could not be alone with him, and had no chance to speak to him. She was filled with longing and often sighed. It happened that a benefactor invited the Brahmin teacher and his disciples to stay for three months. The Brahmin teacher discussed it with his wife in private, saying, 'I am going to accept the three-month invitation. We should leave someone at home to manage affairs.' The wife was secretly delighted and plotted in her heart. She said to the Brahmin, 'This is how it should be. The household affairs are heavy, and we need someone capable. We can leave No Annoyance to manage the affairs.' Then, the Brahmin ordered No Annoyance, 'I am going to accept the benefactor's invitation. There are many household affairs that need to be managed. You are capable, so manage the household for me.' No Annoyance accepted the order and stayed behind. The teacher and his disciples left. His wife was overjoyed and dressed herself up elaborately, making various seductive gestures, talking to him, and trying to tempt him. No Annoyance was firm in his will and had no intention of complying. Her desire grew stronger, and she spoke her true feelings, 'I have admired you for a long time, but because there were many people, I could not express it. When your teacher was leaving, I deliberately had you stay behind. Now that we are alone, you should follow my wishes.'

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。」無惱曉謝，語言：「我梵志法，不淫師婦，若當違犯非婆羅門。寧交取死，終不為此。」於時師婦，望重違心，慚愧瞋憤，復作密計。候師垂至，挽裂衣裳，攫破其面，塵土坌身，憔悴臥地，無所言語。時婆羅門師徒俱到，師即入內，見婦色狀，即問其故：「何緣乃爾？」婦垂泣言：「不足問也。」時婆羅門重更問之：「汝有何事？當相告語，云何不說？」婦啼而言：「汝所欽美，阿釁賊奇，自汝去後，常見侵凌，我適不從，抴裂我衣，壞我身首。汝畜弟子，云何乃爾？」婆羅門聞，甚懷恚忿，語其婦言：「此無惱者，力敵千人，輔相之子，種族強盛，雖欲治之，宜當以漸。」詮謀是已，往見無惱，隨宜方便，而慰喻言：「我去之後，苦汝營勞。又汝前後，奉事盡忠，常感汝意，思欲相酬。有一秘法，由來未說，若能成辦，直生梵天。」無惱長跪，問是何事？答言：「若持七日之中，斬千人首，而取一指，凡得千指，以為鬘飾。爾時梵天，便自來下，命終之後，定生梵天。」無惱聞此情懷猶豫，復白師言：「此事不應，殺害眾生，便生梵天。」師又告言：「汝我弟子，豈不信我至要之言？若汝不信則為義絕，隨爾道徑莫復此住。」又更作咒，豎刀在地。說咒已訖噁心轉生。師知其意，即授與刀。受刀走外，得人便殺，取指為鬘，人見便號鴦仇魔羅，晉言指鬘。

周行斬害到七日頭，方得九百九十九指，唯少一指，殘殺一人，指數便滿。人皆藏竄，無敢行者，遍行求覓，更不能得

現代漢語譯本：無惱曉得這件事後，對語言說：『我作為梵志，遵守的法則是不能與老師的妻子發生不正當關係，如果違背了，就不是婆羅門了。我寧願去死，也絕不會做這種事。』當時，老師的妻子因為愛慕無惱而心生怨恨，感到慚愧和憤怒，於是又想出了一個陰謀。她等到老師快要回來的時候，就撕破自己的衣服，抓破自己的臉，弄得滿身塵土，憔悴地躺在地上，一句話也不說。這時，婆羅門老師和他的弟子們一起回來了，老師一進屋，看到妻子的樣子，就問她：『這是怎麼回事？』妻子哭著說：『別問了。』婆羅門又問：『你到底怎麼了？快告訴我，為什麼不說？』妻子哭著說：『你所讚賞的那個阿釁賊奇，自從你走後，就經常來侵犯我，我沒有順從他，他就撕破我的衣服，抓傷我的身體。你收的弟子，怎麼會是這樣的人？』婆羅門聽了，非常生氣，對他的妻子說：『這個無惱，力敵千人，又是輔相的兒子，家族勢力強大，即使要懲治他，也應該慢慢來。』他計劃好后，就去見無惱，用適當的方式安慰他說：『我走後，辛苦你操勞了。而且你前後都盡心盡力地侍奉我，我一直很感激你，想報答你。我有一個秘密的法術，一直沒有說出來，如果能完成，就能直接升入梵天。』無惱跪下問是什麼事。老師回答說：『如果在七天之內，斬殺一千個人的頭，取下他們的一個手指，總共得到一千個手指，做成花環珮戴。那時，梵天就會親自降臨，你死後，一定能升入梵天。』無惱聽了，心裡猶豫不決，又對老師說：『這件事不應該做，殺害眾生，怎麼能升入梵天呢？』老師又說：『你是我弟子，難道不相信我最重要的話嗎？如果你不相信，就等於斷絕了師徒關係，你走你的路吧，不要再住在這裡了。』老師又唸咒語，把刀豎在地上。唸完咒語后，無惱的惡念就產生了。老師知道他的心意，就把刀給了他。無惱拿著刀跑出去，遇到人就殺，取下手指做成花環，人們看到他，就叫他鴦仇魔羅，晉語翻譯為指鬘。他到處殺人，到了第七天，才得到九百九十九個手指，還差一個手指，只要再殺一個人，手指就夠了。人們都躲藏起來，沒有人敢出門，他到處尋找，再也找不到人了。 現代漢語譯本：他到處殺人，到了第七天，才得到九百九十九個手指，還差一個手指，只要再殺一個人，手指就夠了。人們都躲藏起來，沒有人敢出門，他到處尋找，再也找不到人了。

English version: Knowing this, Wu Nao said to the language: 'As a Brahmin, my rule is not to have improper relations with my teacher's wife. If I violate this, I am not a Brahmin. I would rather die than do such a thing.' At that time, the teacher's wife, because of her admiration for Wu Nao, harbored resentment, feeling ashamed and angry, and devised another conspiracy. She waited until the teacher was about to return, then tore her clothes, scratched her face, covered herself with dust, and lay on the ground looking haggard, without saying a word. At this time, the Brahmin teacher and his disciples returned together. As soon as the teacher entered the house and saw his wife's appearance, he asked her: 'What happened?' The wife cried and said: 'Don't ask.' The Brahmin asked again: 'What exactly happened to you? Tell me, why won't you say?' The wife cried and said: 'That A Xin Zei Qi you praised, has been harassing me since you left. When I didn't obey him, he tore my clothes and scratched my body. How can your disciple be such a person?' The Brahmin was very angry when he heard this, and said to his wife: 'This Wu Nao is as strong as a thousand men, and he is the son of a minister, with a powerful family. Even if we want to punish him, we should do it gradually.' After planning, he went to see Wu Nao, and comforted him in an appropriate way, saying: 'After I left, you worked hard. And you have served me wholeheartedly before and after, I have always been grateful to you and wanted to repay you. I have a secret magic that I have never told you, if you can complete it, you can directly ascend to Brahma.' Wu Nao knelt down and asked what it was. The teacher replied: 'If within seven days, you kill a thousand people and take one finger from each of them, getting a total of one thousand fingers, and make a garland to wear. Then, Brahma will personally descend, and after you die, you will surely ascend to Brahma.' Wu Nao hesitated when he heard this, and said to the teacher: 'This should not be done, how can killing living beings lead to ascending to Brahma?' The teacher said again: 'You are my disciple, don't you believe my most important words? If you don't believe, it is equivalent to severing our master-disciple relationship, you go your own way, don't stay here anymore.' The teacher then chanted a spell and stuck the knife on the ground. After chanting the spell, Wu Nao's evil thoughts arose. The teacher knew his intention and gave him the knife. Wu Nao ran out with the knife, and killed people he encountered, taking their fingers to make a garland. People who saw him called him Ang Chou Mo Luo, which translates to Finger Garland in Jin language. He killed people everywhere, and by the seventh day, he had obtained nine hundred and ninety-nine fingers, one finger short. As long as he killed one more person, he would have enough fingers. People hid, and no one dared to go out. He searched everywhere, but could not find anyone else. English version: He killed people everywhere, and by the seventh day, he had obtained nine hundred and ninety-nine fingers, one finger short. As long as he killed one more person, he would have enough fingers. People hid, and no one dared to go out. He searched everywhere, but could not find anyone else.

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。七日之中，不得飲食，其母憐愍，遣人為致，悉各懷懼，無敢往者。其母持食，躬自致往，兒遙見母，走趣欲殺。母時語言：「咄不孝物！云何懷逆欲危害我？」兒便語言：「我受師教，要七日中，滿得千指，便當得愿生於梵天。日數已滿，更不能得，事不獲已，當殺于母。」母又語言：「事茍當爾，但取我指，莫見傷殺。」

於時世尊具遙睹見，知其可度，化作比丘，行於彼邊。鴦仇摩羅已見比丘，舍母騰躍，走趣規殺。佛見其來，徐行捨去。指鬘極力走不能及，便遙喚言：「比丘小住。」佛遙答言：「我常自住，但汝不住。」指鬘復問：「云何汝住我不住耶？」佛即答言：「我諸根寂定，而得自在；汝從惡師，稟受邪倒，變易汝心，不得定住，晝夜殺害，造無邊罪。」指鬘聞此意欻開悟，投刀遠棄，遙禮自歸。於時如來爾乃待之，還現佛身，光明朗日，三十二相，昺著奇妙。指鬘見佛光相威儀，以身投地，悔過自責。佛粗說法，得法眼凈，心遂純信，求索出家。佛即可之。「善來比丘！」鬚髮自落，法衣著身，隨彼所應，重為說法，心垢都盡，得羅漢道。佛即將其，還祇陀林。

爾時國中，人民之類，聞指鬘聲，皆各驚怖，人畜懷妊，怖不能生。時有一象，不能出子，佛敕指鬘，往說誠言：「我生已來，不殺一人。」指鬘白佛：「我由來殺多，云何不殺？」佛告之曰：「于聖法中，是為始生。」爾時指鬘便整衣服，奉教往說，如語尋生皆得安隱。還詣精舍，坐一房中

現代漢語譯本：七天之中，他不能吃喝，他的母親憐憫他，派人送食物給他，但所有人都很害怕，沒有人敢去。他的母親拿著食物，親自送去，兒子遠遠地看見母親，跑過去想要殺她。母親當時說道：『唉，不孝的東西！怎麼懷著逆心想要傷害我？』兒子便說道：『我受老師教導，要七天之內，集滿一千個手指，就應當能夠如願往生梵天。天數已經滿了，再也得不到（手指），事已至此，只能殺母親了。』母親又說道：『如果事情真是這樣，只管取我的手指，不要傷害殺戮。』 當時世尊在遠處看見了這一切，知道可以度化他，就化作比丘，走到他旁邊。鴦仇摩羅看見比丘，就捨棄母親，跳起來跑過去想要殺他。佛看見他來了，就慢慢地走開。指鬘用盡全力跑也追不上，就遠遠地喊道：『比丘，請稍等一下。』佛遠遠地回答說：『我一直安住，只是你不安住。』指鬘又問：『為什麼你安住而我不安住呢？』佛就回答說：『我的諸根寂靜安定，所以能夠自在；你從惡師那裡，接受了邪惡的教導，改變了你的心，不能安定，日夜殺害，造下無邊的罪孽。』指鬘聽到這些話，忽然開悟，把刀遠遠地扔掉，遠遠地向佛禮拜，表示歸順。這時如來才等待他，恢復佛身，光明如日，三十二相，光彩奪目。指鬘看見佛的光相威儀，就全身撲倒在地，懺悔自責。佛簡單地為他說法，他得到了法眼清凈，心中純凈信服，請求出家。佛就答應了他。『善來比丘！』他的鬚髮自然脫落，法衣穿在身上，佛根據他所應得的，再次為他說法，他的心垢全部消除，證得了羅漢道。佛就帶他回到祇陀林。 當時國中，人民百姓，聽到指鬘的聲音，都非常驚恐，懷孕的婦女和牲畜，因為害怕而不能生產。當時有一頭大象，不能生出小象，佛就命令指鬘，去說誠實的話：『我自從出生以來，沒有殺過一個人。』指鬘對佛說：『我一直以來殺人很多，怎麼能說沒殺過呢？』佛告訴他說：『在聖法中，這算是新的開始。』當時指鬘就整理好衣服，遵從佛的教導前去說，如他所說，所有難產的都順利生產，都得到了平安。他回到精舍，坐在一間房間里。

English version: For seven days, he could not eat or drink. His mother, out of pity, sent people to bring him food, but everyone was afraid and no one dared to go. His mother, holding the food, went herself. The son saw his mother from afar and ran to kill her. His mother then said, 'Alas, you unfilial thing! How can you harbor such rebellious thoughts to harm me?' The son then said, 'I was taught by my teacher that within seven days, I must collect a thousand fingers, and then I should be able to be reborn in the Brahma heaven. The days are up, and I can't get any more (fingers), so I have no choice but to kill my mother.' The mother then said, 'If that is truly the case, just take my finger, but do not harm or kill me.' At that time, the World Honored One saw all of this from afar, knowing that he could be saved. He transformed into a Bhikkhu and walked to his side. Angulimala saw the Bhikkhu, abandoned his mother, jumped up, and ran to kill him. The Buddha saw him coming and slowly walked away. Angulimala ran with all his might but could not catch up, so he shouted from afar, 'Bhikkhu, please wait a moment.' The Buddha replied from afar, 'I am always at rest, but you are not.' Angulimala asked again, 'Why are you at rest and I am not?' The Buddha then replied, 'My senses are calm and at peace, so I am free; you have received evil teachings from an evil teacher, which have changed your heart. You cannot be at peace, and you kill day and night, creating boundless sins.' Upon hearing these words, Angulimala suddenly awakened, threw away his knife, and bowed from afar, expressing his surrender. At this time, the Tathagata waited for him, then revealed his Buddha body, radiant like the sun, with thirty-two marks, shining with splendor. Angulimala saw the Buddha's radiant and majestic appearance, fell to the ground, repented, and blamed himself. The Buddha briefly taught him the Dharma, and he attained the pure Dharma eye, his heart filled with pure faith, and he requested to become a monk. The Buddha agreed. 'Welcome, Bhikkhu!' His hair and beard naturally fell off, and the monastic robe appeared on his body. The Buddha, according to what he deserved, taught him the Dharma again, and all the defilements of his heart were eliminated, and he attained the state of Arhat. The Buddha then took him back to the Jeta Grove. At that time, the people of the country, upon hearing Angulimala's voice, were all terrified. Pregnant women and animals were unable to give birth due to fear. At that time, there was an elephant that could not give birth to its calf. The Buddha then ordered Angulimala to go and speak truthfully, 'Since I was born, I have not killed a single person.' Angulimala said to the Buddha, 'I have killed many people, how can I say I have not killed?' The Buddha told him, 'In the holy Dharma, this is considered a new beginning.' At that time, Angulimala tidied his clothes, followed the Buddha's teachings, and went to speak. As he said, all those who had difficult births gave birth smoothly and were at peace. He returned to the monastery and sat in a room.

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時波斯匿王，大合兵眾，躬欲往討鴦仇摩羅，路由祇洹，當往攻擊。時祇洹中，有一比丘，形極痤陋，音聲異妙，振聲高唄，音極和暢，軍眾傾耳，無有厭足，像馬豎耳，住不肯行。王怪，顧問御者：「何以乃爾？」御者答言：「由聞唄聲，是使象馬停足立聽。」王言：「畜生尚樂聞法，我曹人類，何不往聽？」即與群眾，暫還祇洹。到下象乘，解劍卻蓋，直進佛所，敬禮問訊，彼唄比丘，唄聲已絕。王先問言：「向聞唄音，清妙和暢，情豫欽慕，愿得見識，施十萬錢。」佛告之曰：「先與其錢，然後可見。若已見者，更不欲與一錢之心。」即將示之。見其形狀，倍復痤陋，不忍見之，意無慾與一錢之想。王從座起，長跪白佛言：「今此比丘，形極短丑，其音深遠聲徹乃爾。宿作何行，致得斯報？」

佛告王曰：「善聽著心！過去有佛，名曰迦葉，度人周訖，便般涅槃。時彼國王，名機里毗，收取捨利，欲用起塔。時四龍王，化為人形，來見其王，問起塔事：『為用寶作？為用土耶？』王即答言：『欲令塔大，無多寶物，那得使成？今欲土作，令方五里高二十五里，極使高顯可觀。』龍王白言：『我非是人，皆是龍王，聞王作塔，故來相問，茍欲用寶，當相佐助。』王歡喜言：『能爾者快。』龍復語言：『四城門外，有四大泉，城東泉水，取用作墼，成紺琉璃。城南泉水，取用作墼，其墼成已，皆成黃金。城西泉水，取用作墼，墼成就已，變成為銀

當時，波斯匿王集結大軍，親自率領準備討伐鴦仇摩羅，路過祇洹精舍，打算在那裡發動攻擊。當時，祇洹精舍中有一位比丘，外形極其醜陋，但聲音卻異常美妙，他高聲吟唱，聲音和諧流暢，軍隊中的人都側耳傾聽，沒有厭倦的感覺，連大象和馬都豎起耳朵，停住不肯前行。國王感到奇怪，詢問御者：『這是怎麼回事？』御者回答說：『是因為聽到吟唱的聲音，才使得大象和馬停下來聽。』國王說：『連畜生都喜歡聽法，我們人類，為什麼不去聽聽呢？』於是就和眾人一起，暫時返回祇洹精舍。到了之後，下象車，解下佩劍，摘下頭盔，直接走到佛陀面前，恭敬地行禮問候，這時那位吟唱的比丘，已經停止了吟唱。國王先問道：『剛才聽到的吟唱聲，清澈美妙，令人欽佩嚮往，希望能夠見識一下，願意佈施十萬錢。』佛陀告訴他：『先給他錢，然後才能見他。如果已經見過他，就不會再有給一文錢的心意了。』於是就帶他去見那位比丘。國王看到他的樣子，更加醜陋，不忍心看，心裡沒有了想給一文錢的想法。國王從座位上站起來，長跪著對佛陀說：『現在這位比丘，外形極其矮小丑陋，他的聲音卻如此深遠洪亮。他前世做了什麼，才得到這樣的果報？』 佛陀告訴國王說：『好好聽著，用心記住！過去有一位佛，名叫迦葉，度化眾生完畢，就入涅槃了。當時有一位國王，名叫機里毗，收集佛的舍利，想要用來建造佛塔。當時有四位龍王，化成人形，來見國王，詢問建造佛塔的事情：『是用寶物建造呢？還是用土建造呢？』國王回答說：『想要讓佛塔高大，但是沒有很多寶物，怎麼能建成呢？現在打算用土建造，讓它方圓五里，高二十五里，使其高大顯眼。』龍王說道：『我們不是人，都是龍王，聽說國王要建造佛塔，所以前來詢問，如果想用寶物，我們願意幫助。』國王高興地說：『能這樣就太好了。』龍王又說：『在四座城門外，有四個泉眼，城東的泉水，取來做磚，做成的磚會變成紺琉璃。城南的泉水，取來做磚，做成的磚會變成黃金。城西的泉水，取來做磚，做成的磚會變成白銀。

At that time, King Pasenadi, having assembled a large army, was personally preparing to attack Angulimala. Passing by the Jeta Grove, he intended to launch his attack from there. At that time, in the Jeta Grove, there was a monk whose appearance was extremely unsightly, but whose voice was exceptionally beautiful. He chanted aloud, his voice harmonious and melodious. The soldiers all listened intently, without any sense of weariness. Even the elephants and horses pricked up their ears, stopping and refusing to move forward. The king was puzzled and asked his charioteer, 'What is the matter?' The charioteer replied, 'It is because they hear the chanting that the elephants and horses have stopped to listen.' The king said, 'Even animals enjoy listening to the Dharma, why shouldn't we humans go and listen?' So, he and his retinue temporarily returned to the Jeta Grove. Upon arriving, he dismounted from his elephant, removed his sword, and took off his helmet, proceeding directly to the Buddha. He respectfully bowed and greeted him. At this time, the chanting monk had stopped chanting. The king first asked, 'The chanting I heard earlier was clear and beautiful, inspiring admiration and longing. I wish to see him and am willing to offer one hundred thousand coins.' The Buddha told him, 'Give him the money first, then you can see him. If you have already seen him, you will not have the desire to give even a single coin.' Then, he led him to see the monk. Seeing his appearance, the king found him even more unsightly and could not bear to look at him. He had no desire to give even a single coin. The king rose from his seat, knelt down, and said to the Buddha, 'This monk's appearance is extremely short and ugly, yet his voice is so profound and resonant. What actions did he perform in his past life to receive such a karmic result?' The Buddha told the king, 'Listen carefully and keep it in mind! In the past, there was a Buddha named Kashyapa, who, having completed his work of liberating beings, entered Nirvana. At that time, there was a king named Kili-pi, who collected the Buddha's relics and wanted to use them to build a stupa. At that time, four Dragon Kings, transformed into human form, came to see the king and inquired about the construction of the stupa: 'Will it be built with treasures or with earth?' The king replied, 'I want the stupa to be large, but I do not have many treasures. How can it be built? I now intend to build it with earth, making it five miles square and twenty-five miles high, so that it will be tall and conspicuous.' The Dragon Kings said, 'We are not humans, but Dragon Kings. Hearing that the king was building a stupa, we came to inquire. If you wish to use treasures, we are willing to help.' The king happily said, 'That would be wonderful.' The Dragon Kings further said, 'Outside the four city gates, there are four springs. The water from the spring east of the city, when used to make bricks, will turn into lapis lazuli. The water from the spring south of the city, when used to make bricks, will turn into gold. The water from the spring west of the city, when used to make bricks, will turn into silver.'

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。城北泉水，取用作墼，其墼成已，變為白玉。』王聞是語，倍增踴躍，即立四監，各典一邊。其三監所作工向欲成，一監慢怠，工獨不就。王行看見，便以理責：『卿不用心，當加罰謫。』其人懷怨，便白王言：『此塔太大，當何時成？』王去之後，敕諸作人，晝夜勤作，一時都訖。塔極高峻，眾寶晃昱莊校雕飾，極有異觀。見已歡喜，懺悔前過，持一金鈴，著塔棖頭，即自求愿：『令我所生音聲極好，一切眾生莫不樂聞，將來有佛，號釋迦牟尼，使我得見度脫生死。』如是大王！欲知爾時一監作遲怨塔大者，此比丘是。緣彼恨言嫌其塔大，五百世中，常極痤陋；由后歡喜施鈴塔頭，求索好聲及愿見我，五百世中，極好音聲，今復見我，致得解脫。」

王聞是已，便辭欲退。佛問大王：「欲何所至？」王白佛言：「國有惡賊鴦仇摩羅，傷殺人民，縱橫暴害，今欲率眾往攻伐之。」佛告王曰：「鴦仇摩羅，當如今者不能殺蟻，況復余耶？」王心念言：「世尊已往已降伏之？」佛告王言：「指鬘今已出家入道得阿羅漢，諸惡永盡，今在其房，欲見之不？」王言：「思見。」即起到其房外，聞指鬘比丘謦欬之聲，憶其暴惡所傷彌廣，怖躄斷絕良久乃穌，還至佛所，以事白佛。

佛告王言：「不但今日聞彼之聲墮地斷絕，過去世時聞其音聲亦爾斷絕。善聽大王！過去久遠，此閻浮提，有一大國，名波羅捺。爾時國中，有一毒鳥，捕諸毒蟲，恒以為食

{ "translations": [ "城北的泉水，被用來製作磚坯，磚坯完成後，就變成了白玉。』國王聽到這話，更加興奮，立即設立了四個監工，各自負責一邊。其中三個監工所負責的工程都快完成了，只有一個監工怠慢，工程遲遲沒有進展。國王巡視時看到，就責備他說：『你不用心，應該加重懲罰。』那人心懷怨恨，就對國王說：『這座塔太大了，什麼時候才能完成？』國王離開后，命令所有工人，日夜勤奮工作，很快就全部完成了。塔非常高大雄偉，各種寶物閃耀光芒，裝飾雕刻精美，景象非常奇特。國王看到后非常高興，懺悔了之前的過錯，拿出一個金鈴，掛在塔的頂端，並許願說：『愿我所發出的聲音極其美妙，一切眾生都喜歡聽聞，將來有佛，號釋迦牟尼，使我能夠得見並解脫生死。』大王啊！想知道當時那個監工工作遲緩，抱怨塔太大的，就是這個比丘。因為他怨恨說塔太大，五百世中，相貌都極其醜陋；由於後來歡喜地把鈴鐺掛在塔頂，祈求美妙的聲音並希望見到我，五百世中，聲音都極其美妙，現在又見到我，才得以解脫。」, "國王聽完這些話，就告辭想要離開。佛問國王：『您想去哪裡？』國王對佛說：『我的國家有惡賊鴦仇摩羅，傷害殺害人民，橫行暴虐，現在我打算率領軍隊去攻打他。』佛告訴國王說：『鴦仇摩羅，現在連螞蟻都不能殺死，更何況是其他人呢？』國王心想：『世尊已經去降伏他了嗎？』佛告訴國王說：『指鬘現在已經出家入道，證得阿羅漢果，一切惡業都已消除，現在就在他的房間里，你想見他嗎？』國王說：『想見。』就起身走到他的房間外，聽到指鬘比丘咳嗽的聲音，想起他之前暴虐所造成的傷害，嚇得昏倒在地，過了很久才甦醒過來，回到佛那裡，把事情告訴了佛。", "佛告訴國王說：『不只是今天聽到他的聲音就嚇得昏倒在地，過去世時聽到他的聲音也是這樣昏倒。好好聽著，大王！過去很久以前，這個閻浮提，有一個大國，名叫波羅捺。當時，這個國家裡，有一種毒鳥，捕捉各種毒蟲，一直以此為食。" ], "english_translations": [ "'The spring water north of the city was used to make bricks, and once the bricks were formed, they turned into white jade.' Upon hearing this, the king was overjoyed and immediately established four supervisors, each in charge of one side. The work of three supervisors was nearing completion, but one supervisor was negligent, and his work was far from finished. When the king inspected the site, he rebuked him, saying, 'You are not diligent, and you should be punished more severely.' The man harbored resentment and said to the king, 'This pagoda is too large, when will it ever be completed?' After the king left, he ordered all the workers to work diligently day and night, and soon everything was completed. The pagoda was extremely tall and majestic, adorned with various treasures that shone brightly, and the carvings were exquisite, creating a very unique sight. Upon seeing it, the king was delighted, repented for his previous mistakes, took a golden bell, hung it at the top of the pagoda, and made a vow: 'May the sound I produce be extremely beautiful, may all beings be delighted to hear it, and in the future, when there is a Buddha named Shakyamuni, may I be able to see him and be liberated from birth and death.' O great king! If you wish to know who the supervisor was who was slow in his work and complained about the pagoda being too large, it is this bhikkhu. Because he resented the pagoda being too large, for five hundred lifetimes, his appearance was extremely ugly; because he later joyfully hung the bell at the top of the pagoda, seeking a beautiful voice and wishing to see me, for five hundred lifetimes, his voice was extremely beautiful, and now he has seen me again, and thus attained liberation.", "After hearing these words, the king bid farewell, wanting to leave. The Buddha asked the king, 'Where do you wish to go?' The king said to the Buddha, 'In my kingdom, there is a wicked thief named Angulimala, who harms and kills people, acting violently and cruelly. Now I intend to lead my army to attack him.' The Buddha told the king, 'Angulimala now cannot even kill an ant, let alone anyone else.' The king thought, 'Has the World Honored One already gone and subdued him?' The Buddha told the king, 'Angulimala has now left home, entered the path, and attained the state of Arhat, all evil deeds have been eradicated. He is now in his room, do you wish to see him?' The king said, 'I wish to see him.' He then got up and went to the outside of his room, and upon hearing the sound of Bhikkhu Angulimala coughing, he remembered the harm he had caused through his violence, and he fainted to the ground, and it was a long time before he recovered. He then returned to the Buddha and told him what had happened.", "The Buddha told the king, 'It is not only today that you fainted upon hearing his voice, in past lives, you also fainted upon hearing his voice. Listen carefully, O great king! In the distant past, in this Jambudvipa, there was a great kingdom called Varanasi. At that time, in this kingdom, there was a poisonous bird that caught various poisonous insects and always ate them.'" ] }

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。其形極毒，不可觸近，所經歷下，眾生皆死，樹木悉枯。爾時此鳥，遇到一林，住一樹上，謦欬欲鳴。時彼林中，有白象王，在傍樹下，聞毒鳥聲，躄地斷絕不能動搖。如是大王！爾時毒鳥，今指鬘是。時白象王，今王身是。」

王復白佛：「鴦仇摩羅，暴害滋甚，殺爾所人，賴蒙世尊降化修善。」佛告王曰：「鴦仇摩羅，不但今日殺此多人，蒙我降化；過去世時，亦殺此等，我亦降化，乃復思善。」王重白佛言：「不審此等先世被害，世尊降化，其事云何？愿為解說。」

佛告王曰：「善聽著心！過去久遠阿僧祇劫，此閻浮提，有一大國，名波羅捺，於時國王，名波羅摩達。爾時國王，將四種兵，入山林中，遊行獵戲。王到澤上，馳逐禽獸，單隻一乘，獨到深林，王時疲極，下馬小休。爾時林中，有[馬*字]師子，懷欲心盛，行求其偶，困不能得，值于林間，見王獨坐，淫意轉隆，思欲從王，近到其邊，舉尾背住。王知其意，而自思惟：『此是猛獸，力能殺我，若不從意，儻見危害。』王以怖故，即從師子，成欲事已，師子還去。諸兵群從，已復來到，王與人眾，即還宮城。爾時師子，從是懷胎，日月滿足，便生一子，形盡似人，唯足斑駁。師子憶識，知是王有，便銜擔來，著于王前。王亦思惟，自憶前事，知是己兒，即收取養，以足斑駁，字為迦摩沙波陀，晉言駁足。養之漸大，雄才志猛，父王崩亡，駁足繼治。

「時駁足王，有二夫人，一王者種，二婆羅門種

它的形狀極其毒惡，不可靠近，它所經過的地方，眾生都會死亡，樹木全部枯萎。當時這隻鳥，遇到一片樹林，停在一棵樹上，咳嗽著想要鳴叫。當時那片樹林中，有一隻白象王，在旁邊的樹下，聽到毒鳥的聲音，就癱倒在地，斷絕了氣息，不能動彈。大王啊！當時的毒鳥，就是現在的指鬘。當時的白象王，就是大王您啊。 國王又對佛說：『鴦仇摩羅，暴虐殘害非常厲害，殺害了那麼多人，幸虧蒙受世尊降伏教化，才得以修善。』佛告訴國王說：『鴦仇摩羅，不只是今天殺害了這麼多人，蒙受我的降伏教化；過去世的時候，也殺害了這些人，我也降伏教化了他，才又開始思考行善。』國王再次對佛說：『不知道這些前世被殺害的人，世尊您降伏教化他們，事情是怎樣的呢？希望您能為我解說。』 佛告訴國王說：『好好聽著，用心記住！過去很久遠阿僧祇劫之前，這個閻浮提，有一個大國，名叫波羅捺，當時的國王，名叫波羅摩達。當時國王，帶領四種軍隊，進入山林中，打獵嬉戲。國王來到沼澤邊，追逐禽獸，獨自一人，單獨一輛車，到了深林中，國王當時疲憊不堪，下馬休息。當時林中，有一隻母獅子，情慾旺盛，到處尋找配偶，卻找不到，在林間，看到國王獨自坐著，淫慾更加強烈，想要靠近國王，走到他身邊，舉起尾巴背對著他。國王知道它的意思，就自己思量：『這是猛獸，力量能殺死我，如果不順從它的意思，恐怕會遭受危害。』國王因為害怕，就順從了獅子，發生了性關係，之後獅子就離開了。各位士兵和隨從，又都回來了，國王和眾人，就回到了宮城。當時獅子，從此懷了孕，到了足月，就生了一個孩子，形狀完全像人，只有腳是斑駁的。獅子回憶起來，知道是國王的孩子，就叼著他，來到國王面前。國王也思量，回憶起之前的事情，知道是自己的孩子，就收養了他，因為腳是斑駁的，就給他取名為迦摩沙波陀，晉語翻譯為駁足。養育他漸漸長大，他雄才大略，志向勇猛，父王去世后，駁足繼承了王位。 當時駁足王，有兩位夫人，一位是王族出身，一位是婆羅門出身。

Its form was extremely poisonous, and it could not be approached. Wherever it passed, all living beings would die, and all trees would wither. At that time, this bird encountered a forest, perched on a tree, and coughed as if it wanted to sing. At that time, in that forest, there was a white elephant king, under a tree nearby, who, upon hearing the poisonous bird's sound, collapsed to the ground, lost consciousness, and could not move. Great King! That poisonous bird at that time is now Angulimala. That white elephant king at that time is now you, Your Majesty. The king then said to the Buddha, 'Angulimala's violence and cruelty were extreme. He killed so many people. Fortunately, he was subdued and taught by the World Honored One, and was able to cultivate goodness.' The Buddha told the king, 'Angulimala not only killed so many people today and was subdued and taught by me; in past lives, he also killed these people, and I also subdued and taught him, and then he began to think about doing good.' The king again said to the Buddha, 'I do not know how these people who were killed in past lives were subdued and taught by the World Honored One. I hope you can explain it to me.' The Buddha told the king, 'Listen carefully and keep it in mind! In the distant past, countless kalpas ago, in this Jambudvipa, there was a great country called Varanasi, and the king at that time was named Paramada. At that time, the king led four kinds of troops into the mountains and forests to hunt and play. The king came to the edge of a swamp, chasing after birds and beasts, alone in a single chariot, and went deep into the forest. The king was exhausted, dismounted, and rested. At that time, in the forest, there was a lioness, full of lust, searching for a mate, but unable to find one. In the forest, she saw the king sitting alone, and her lust grew stronger. She wanted to approach the king, came to his side, raised her tail, and turned her back to him. The king knew her intention and thought to himself, 'This is a fierce beast, with the power to kill me. If I do not comply with her wishes, I might be harmed.' Because of fear, the king complied with the lioness, and they engaged in sexual intercourse. After that, the lioness left. The soldiers and attendants returned, and the king and his entourage returned to the palace. At that time, the lioness became pregnant. When the time came, she gave birth to a child, whose form was entirely like a human, except for his mottled feet. The lioness remembered and knew that it was the king's child, so she carried him and brought him before the king. The king also thought, recalling the previous event, and knew that it was his child, so he took him in and raised him. Because his feet were mottled, he named him Kamasapada, which in Jin language means 'Mottled Foot.' He grew up gradually, and he was talented and ambitious. After his father the king passed away, Mottled Foot succeeded to the throne. At that time, King Mottled Foot had two consorts, one from a royal family and the other from a Brahmin family.

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。時駁足王，一日出城，游于園觀，敕二夫人：『隨我后往，誰先到者，當與一日，極相娛樂，其隨後者，吾不見之。』王去之後，其二夫人，極自莊飾，嚴駕車乘，一時俱往。到于道中，見於天祠，梵志種者，下車作禮，禮已急進，猶隨後到；王從本言，而不前之。於是夫人，瞋恚煩憤，怨責天神：『我由禮汝，使王見薄，若有天力，何不護我？』恚恨憤惱，密自懷計。王后還宮，加意奉事，復還待遇，從王求愿：『聽我國中一日自在。』值王偏心，即聽可之。出外令人打壞天祠，令平如地，乃還宮中。守天祠神，悲苦懊惱，往至宮中，欲思傷害；王宮天神，遮不聽入。

「有一仙人，住仙山中，時駁足王，恒常供養，日日食時，飛來入宮，不食肴膳，粗食粗供。偶值一日仙人不來，天神知之，化作其形，欲來入宮。宮神猶識，不聽前入。遙在門外，白王求通，王聞仙人在外索現，怪其所以，急敕聽入。是時宮神，聞王有教即休不遮。徑前得入，坐于仙人常坐之處，辦如常食，以用供養。時化仙人，不肯就食，即語王言：『此食粗惡，又無肉魚，云何可啖？』王即白言：『大仙自來，恒食清素，故令不辦肉魚肴膳。』化仙又告：『自今已后，莫設粗供，但肉為食。』即如語辦，食已還去。後到明日，舊仙飛來，為設肴膳種種諸肉，仙人瞋恚，怨憤于王。王言：『大仙昨日敕如是作。』仙人語言：『昨日有患，斷食一日，不來是間，誰語汝曹？但相輕試，故復爾耳

時駁足王有一天出城，在園林中游玩，命令兩位夫人：『跟在我後面來，誰先到，就和她一起玩樂一天，後到的，我就不見她。』國王走後，兩位夫人極力打扮，整理好車馬，一起出發。在路上，她們看到一座天神廟，一位婆羅門教徒下車行禮，行禮后急忙趕路，還是隨後到達；國王按照之前說的話，沒有理睬她。於是夫人惱怒煩悶，埋怨天神：『我因為禮拜你，才被國王輕視，如果真有神力，為什麼不保佑我？』她惱恨憤怒，暗自盤算。國王回宮后，她更加用心侍奉，重新獲得寵愛，向國王請求：『允許我在國內自由自在地過一天。』正值國王偏愛她，就答應了。她出宮后，讓人搗毀天神廟，夷為平地，才回宮中。守護天神廟的神，悲傷懊惱，來到宮中，想要傷害她；王宮的天神，阻攔不讓他進去。 『有一位仙人，住在仙山中，時駁足王經常供養他，每天吃飯的時候，仙人都會飛到宮中，不吃葷菜，只吃粗茶淡飯。偶爾有一天仙人沒來，天神知道后，就化作仙人的樣子，想要進入宮中。宮神認出了他，不讓他進去。他遠遠地在門外，向國王請求通報，國王聽說仙人在外面求見，奇怪他為什麼這樣，急忙命令放他進來。這時宮神，聽到國王的命令就不再阻攔。他直接進入宮中，坐在仙人常坐的地方，準備了和往常一樣的飯菜，用來供養。這時化作仙人的天神，不肯吃飯，就對國王說：『這些飯菜粗糙難吃，又沒有肉和魚，怎麼能吃？』國王就說：『大仙您一直以來，都吃清淡的食物，所以沒有準備肉和魚。』化作仙人的天神又說：『從今以後，不要準備粗茶淡飯，只準備肉食。』國王就按照他的話準備了，他吃完就離開了。第二天，原來的仙人飛來，國王準備了各種肉食，仙人惱怒，埋怨國王。國王說：『大仙昨天命令我這樣做的。』仙人說：『我昨天生病了，斷食一天，沒有來這裡，是誰告訴你們的？你們只是互相輕視，所以才這樣做的。』

King Shibofu once went out of the city to stroll in the garden. He ordered his two consorts, 『Follow me, and whoever arrives first will enjoy a day of pleasure with me. The one who arrives later, I will not see.』 After the king left, the two consorts dressed up elaborately, prepared their carriages, and set off together. On the way, they saw a temple of the gods. A Brahmin devotee got out of his carriage to pay respects. After the ritual, he hurried on, but still arrived later. The king, according to his word, ignored her. The consort became angry and frustrated, blaming the gods, 『Because I worshipped you, I was slighted by the king. If you have divine power, why don't you protect me?』 She was resentful and angry, secretly plotting. After the king returned to the palace, she served him more attentively, regained his favor, and asked the king, 『Allow me to have a day of freedom in the country.』 The king, favoring her, agreed. She went out of the palace and had the temple of the gods destroyed and leveled to the ground before returning to the palace. The god guarding the temple was sad and frustrated. He went to the palace, wanting to harm her, but the palace gods blocked him from entering. 『There was an immortal living in the immortal mountain. King Shibofu regularly provided for him. Every day at mealtime, the immortal would fly into the palace, not eating meat dishes, but only simple food. One day, the immortal did not come. The god knew this and transformed himself into the immortal, wanting to enter the palace. The palace god recognized him and did not allow him to enter. He stayed far outside the gate, asking the king to be informed. The king, hearing that the immortal was outside seeking an audience, was surprised and ordered him to be let in. At this time, the palace god, hearing the king's order, stopped blocking him. He went straight into the palace, sat in the immortal's usual seat, and prepared the usual meal for offering. The transformed immortal refused to eat, saying to the king, 『This food is coarse and unpalatable, and there is no meat or fish. How can I eat it?』 The king said, 『Great immortal, you have always eaten simple food, so I did not prepare meat or fish.』 The transformed immortal said, 『From now on, do not prepare simple food, but only meat.』 The king prepared as he was told, and he ate and left. The next day, the original immortal flew in. The king prepared various meats. The immortal was angry and blamed the king. The king said, 『Great immortal, you ordered me to do so yesterday.』 The immortal said, 『I was sick yesterday, fasted for a day, and did not come here. Who told you that? You are just testing each other, that's why you did this.』

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。令王是后十二年中，恒食人肉。』作是語竟，飛還山中。

「是后廚監，忘不辦肉，臨時無計，出外求肉，見死小兒肥白在地，念且稱急，即卻頭足，擔至廚中，加諸美藥，作食與王。王得食之，覺美倍常，即問廚監：『由來食肉，未有斯美，此是何肉？』廚監惶怖，腹拍王前：『若王原罪，乃敢實說。』王答之言：『但實說之，不問汝罪。』廚監白王：『先日有緣，不及覓肉，得死小兒，以稱時要。不意大王，乃當覺之。』王言：『此肉甚美異常，自今已往，如是求索。』廚監白王：『前者偶值自死小兒，更求叵得。其作食者，畏懼國法。』王又語言：『汝但密取，設有覺者，斷處由我。』廚監受教，密捕得之，日日供王。於時城中人民之類，各各行哭云亡小兒，展轉相問：『何由乃爾？』諸臣聚議，當試微伺，即于街里，處處安人。見王廚監抴他小兒，伺捕得之，縛將詣王，具以前後所亡事白。王聞是語，默然不答。三重白王：『今捕得賊，罪釁彰露，事當斷決，云何默然？』王乃答言：『是我所教。』諸臣懷恨，各自罷去，于外共議：『王便是賊，食我等子，啖人之王云何共治？當共除之去此禍害。』一切同心咸共齊謀：『城外園中，有好池水，其王日日，至彼洗浴。諸臣儲兵，安伏園中。』王出洗浴已到池中，伏兵一時周匝四合，即圍其王，當取殺之。王見兵集，驚怖問言：『汝等何故而圍逼我？』諸臣答言：『夫為王者，養民為事。方臨廚子，殺人為食

『在國王當政的后十二年中，他一直吃人肉。』說完這話，就飛回山裡去了。 『後來，廚師長忘記準備肉，臨時沒有辦法，就出去找肉。他看到地上有一個死去的白胖小孩，心想可以應急，就砍掉小孩的頭和腳，挑到廚房裡，加上各種美味的調料，做成食物給國王吃。國王吃了，覺得味道比平時好得多，就問廚師長：『我以前吃的肉，從來沒有這麼美味的，這是什麼肉？』廚師長非常害怕，跪在國王面前說：『如果大王要追究罪責，我才敢說實話。』國王回答說：『你只管說實話，我不追究你的罪責。』廚師長告訴國王：『前些日子因為有事，來不及找肉，就找到一個死小孩，用來應急。沒想到大王竟然能嚐出來。』國王說：『這肉非常美味，從今以後，就按這樣去找。』廚師長告訴國王：『上次是偶然遇到一個自己死掉的小孩，再找就找不到了。而且做這種食物的人，害怕國家的法律。』國王又說：『你只管秘密地去取，如果有人發覺，我來承擔責任。』廚師長接受了命令，秘密地抓小孩，每天都給國王供應。當時城裡的人們，都各自哭泣自己死去的孩子，互相詢問：『這是怎麼回事？』大臣們聚在一起商議，應該暗中觀察，就在街上各處安排人手。看到國王的廚師長拖著小孩，就抓住了他，捆綁起來帶到國王那裡，把之前丟失小孩的事情都說了。國王聽了這話，沉默不語。大臣們三次問國王：『現在抓住了賊，罪行已經暴露，事情應該判決，為什麼沉默不語？』國王才回答說：『這是我教的。』大臣們懷恨在心，各自退下，在外面一起商議：『國王就是賊，吃我們的孩子，吃人的國王怎麼能和他一起治理國家？應該一起除掉他，去除這個禍害。』大家同心協力地謀劃：『城外的園子里，有一個很好的池塘，國王每天都到那裡洗澡。大臣們準備好士兵，埋伏在園子里。』國王洗完澡來到池塘里，埋伏的士兵立刻從四面八方圍上來，包圍了國王，要殺了他。國王看到士兵聚集，驚恐地問道：『你們為什麼要圍攻我？』大臣們回答說：『作為國王，應該以養育百姓為己任。你卻讓廚師殺人來吃

'During the last twelve years of the king's reign, he constantly ate human flesh.' After saying this, he flew back into the mountains. 'Later, the head cook forgot to prepare meat, and having no other option at the time, went out to find some. He saw a plump, white dead child on the ground, and thinking it would do in a pinch, he cut off the child's head and feet, carried it to the kitchen, added various delicious seasonings, and made it into food for the king. The king ate it and found the taste much better than usual, so he asked the head cook: 'The meat I've eaten before has never been this delicious, what kind of meat is this?' The head cook was very frightened and knelt before the king, saying: 'If Your Majesty will not hold me accountable, then I dare to tell the truth.' The king replied: 'Just tell the truth, I will not hold you accountable.' The head cook told the king: 'A few days ago, I was busy and didn't have time to find meat, so I found a dead child to use in a pinch. I didn't expect Your Majesty to be able to taste it.' The king said: 'This meat is exceptionally delicious, from now on, find it like this.' The head cook told the king: 'Last time, it was by chance that I found a child who had died on their own, it will be impossible to find another. Moreover, those who make this food are afraid of the laws of the land.' The king then said: 'You just secretly go and get it, if anyone finds out, I will take responsibility.' The head cook accepted the order, secretly captured children, and supplied them to the king every day. At that time, the people in the city were all crying for their dead children, asking each other: 'What is going on?' The ministers gathered to discuss, and decided to observe secretly, so they placed people everywhere in the streets. They saw the king's head cook dragging a child, so they caught him, tied him up, and brought him to the king, telling him about the previous missing children. The king heard this and remained silent. The ministers asked the king three times: 'Now that the thief has been caught, the crime has been exposed, the matter should be judged, why are you silent?' The king then replied: 'This is what I ordered.' The ministers held resentment in their hearts, and each withdrew, discussing together outside: 'The king is the thief, he is eating our children, how can we govern the country with a king who eats people? We should remove him together and get rid of this scourge.' Everyone agreed on a plan: 'In the garden outside the city, there is a good pond, and the king goes there to bathe every day. The ministers will prepare soldiers and ambush them in the garden.' After the king finished bathing and arrived at the pond, the ambushing soldiers immediately surrounded him from all sides, encircling the king, intending to kill him. The king saw the soldiers gathering and asked in fear: 'Why are you surrounding me?' The ministers replied: 'As a king, you should make it your duty to nurture the people. But you have your cook kill people for food

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。眾民呼嗟，告情無處，不任苦酷，故欲殺王。』王語諸臣：『我實無狀，自今已后，更不復為，唯見恕放，當自改厲。』諸臣語曰：『終不相放，正使今日天雨黑雪，令汝頭上生黑毒蛇，猶不相聽，不須多雲。』時王駁足聞臣語已，自知必死，得脫無路，即語諸臣：『雖當殺我，小緩須臾，聽我小住。』諸臣緩置，王即自誓：『我身由來，所修善行，為王正治，供養仙人，合集眾德，回令今日我得變成飛行羅剎。』其語已訖，尋語而成，即飛虛空，告諸臣曰：『汝等合力，欲強殺我，賴我大幸，復能自拔。自今已后，汝等好忍，所愛妻兒，我次當食。』語訖飛去，止山林間，飛行摶人，擔以為食，人民之類，恐怖藏避。如是之後，殺啖多人。諸羅剎輩，附為翼從，徒眾漸多，所害轉廣。后諸羅剎，白駁足王：『我等奉事，為王翼從，愿為我曹，作一宴會。』時駁足王，即許之言：『當取諸王令滿一千，與汝曹輩，以為宴會。』許之已訖，一一往取，閉著深山，已得九百九十九王，殘少一人，其數未足。諸王念言：『我曹窮急，當何所趣？若其捕得須陀素彌，須陀素彌有大方便，能濟我等。』作是計已，白羅剎王：『王欲作會，極令有異，純取諸王，不用凡細；須陀素彌，甚有高德，若能得來，王會乃好。』羅剎王言：『有何高德？』即時飛騰，往欲取之。

「值須陀素彌，將諸婇女，晨欲出城至園洗浴，道見婆羅門，從其乞匈。王語婆羅門：『待我洗還，當相佈施。』王既到園，入池中洗

現代漢語譯本：民眾哀號，訴說苦情卻無處可告，無法忍受這痛苦，所以想要殺死國王。國王對大臣們說：『我確實做得不好，從今以後，我不會再這樣做了，只求你們寬恕我，我一定會改過自新。』大臣們說：『我們絕不放過你，即使今天天降黑雪，讓你頭上長出黑毒蛇，我們也不會聽你的，不必多說。』當時，駁足王聽了大臣們的話，知道自己必死無疑，沒有逃脫的辦法，就對大臣們說：『即使要殺我，也請稍緩片刻，讓我小住一會兒。』大臣們暫時放過了他，國王就自己發誓：『我這一生以來，所修的善行，爲了治理國家，供養仙人，聚集各種功德，希望今天能讓我變成飛行的羅剎。』他說完這話，立刻就變成了羅剎，飛到空中，告訴大臣們說：『你們合力想要強行殺我，幸虧我福大命大，又能自我解脫。從今以後，你們要好好忍受，你們所愛的妻子兒女，我將依次吃掉。』說完就飛走了，停留在山林間，飛行抓人，抓來當食物，人民都感到恐懼，紛紛躲藏。這樣之後，他殺害吞食了很多人。那些羅剎們，都依附他，成為他的羽翼，他的徒眾逐漸增多，所害的人也越來越廣。後來，那些羅剎對駁足王說：『我們侍奉您，成為您的羽翼，希望您能為我們舉辦一次宴會。』當時，駁足王就答應說：『我將抓來一千個國王，給你們作為宴會。』答應之後，他就一個一個地去抓，把他們關在深山裡，已經抓到了九百九十九個國王，還差一個，人數不夠。那些國王們想：『我們現在窮途末路，該怎麼辦呢？如果能抓到須陀素彌，須陀素彌有大方便，能救我們。』他們這樣想后，就對羅剎王說：『大王您要舉辦宴會，一定要與衆不同，只抓國王，不要抓普通人；須陀素彌很有高德，如果能把他抓來，大王的宴會就更好了。』羅剎王說：『他有什麼高德？』隨即就飛騰而去，想要抓他。 正當須陀素彌帶著眾多宮女，早晨要出城到園中洗浴，在路上看見一個婆羅門，向他乞討食物。國王對婆羅門說：『等我洗浴回來，一定佈施給你。』國王到了園中，進入池塘洗浴

English version: The people cried out in distress, having nowhere to voice their grievances, unable to bear the suffering, and thus desired to kill the king. The king said to his ministers, 'I have indeed acted poorly. From now on, I will not do so again. I only ask for your forgiveness, and I will surely reform myself.' The ministers said, 'We will never let you go. Even if black snow falls from the sky today, and black venomous snakes grow on your head, we will not listen to you. There is no need for further words.' At that time, King Bofu, having heard the ministers' words, knew that he was certain to die and had no way to escape. He then said to the ministers, 'Even if you are to kill me, please delay it for a moment and allow me to stay a little longer.' The ministers temporarily let him go. The king then made a vow, 'Throughout my life, the good deeds I have cultivated, for the sake of governing the country, serving the immortals, and gathering all virtues, I hope that today I can transform into a flying Rakshasa.' As soon as he finished speaking, he transformed into a Rakshasa and flew into the sky, telling the ministers, 'You all joined forces to try and kill me, but fortunately, I am blessed and can free myself. From now on, you must endure. Your beloved wives and children, I will eat them one by one.' After speaking, he flew away and settled in the mountains and forests, flying around and grabbing people to eat. The people were terrified and hid themselves. After this, he killed and devoured many people. The Rakshasas all attached themselves to him, becoming his wings, and his followers gradually increased, and the number of people he harmed grew wider. Later, the Rakshasas said to King Bofu, 'We serve you and become your wings. We hope that you can hold a banquet for us.' At that time, King Bofu agreed, saying, 'I will capture one thousand kings and give them to you for the banquet.' After agreeing, he went to capture them one by one, locking them in the deep mountains. He had already captured nine hundred and ninety-nine kings, but was still one short, and the number was not enough. The kings thought, 'We are now at our wit's end. What should we do? If we could capture Sudasumi, Sudasumi has great means and can save us.' After thinking this, they said to the Rakshasa king, 'If you want to hold a banquet, it must be extraordinary. Only capture kings, not ordinary people. Sudasumi is very virtuous. If you can capture him, your banquet will be even better.' The Rakshasa king said, 'What virtue does he have?' He then flew away, wanting to capture him. It happened that Sudasumi, along with many palace women, was about to leave the city in the morning to bathe in the garden. On the way, he saw a Brahmin begging for food. The king said to the Brahmin, 'Wait for me to return from bathing, and I will give you alms.' The king arrived at the garden and entered the pond to bathe.

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。時羅剎王，飛空來取，擔到山中。須陀素彌，愁憂悲泣！時駁足王，而問之曰：『聞汝名德殊勝第一，大丈夫志，當任窮達，云何特愁，啼如小兒？』須陀素彌白羅剎王：『我不愛身貪惜壽命，但念生來未曾妄語，朝出宮行，見一道士，當車駕前，從我乞匈。我許洗還，當相施與。出值大王擔我至此，念今妄語違失誠信，是以故愁，非惜身也。愿見哀愍，假我七日，施彼道士，當歸就死。』駁足聞是，而語之言：『汝今得去，寧當自還來就死耶？』即復問言：『正使不還，我自能得。』尋放令去。王還到國，道士猶在，歡喜供養，施婆羅門。時婆羅門，見王不久欲還就死，懼其戀國而有愁憂，即為其王，而說偈言：

「『劫數終極，　　乾坤洞然，　　須彌巨海， 都為灰焬。　　天龍人鬼，　　于中彫喪， 二儀尚殞，　　國有何常？　　生老病死， 輪轉無際，　　事與願違，　　憂悲為害。 欲深禍重，　　瘡疣無外，　　三界都苦， 國有何賴？　　有本自無，　　因緣成諸， 盛者必衰，　　實者必虛。　　眾生蠢蠢， 都如幻居，　　三界皆空，　　國土亦如。 識神無形，　　假乘四蛇，　　無眼寶養， 以為樂車。　　形無常主，　　神無常家， 形神尚離，　　豈有國耶？』

「時須陀素彌，聞說此偈，思惟義理，歡喜無量，即立太子，自代為王，與諸臣別，當還赴信

現代漢語譯本 當時，羅剎王飛到空中來抓他，把他帶到山中。須陀素彌為此憂愁悲傷地哭泣！這時，駁足王問他：『聽說你的名聲和德行非常高尚，是第一等的，大丈夫應該能承受窮困和顯達，為什麼特別憂愁，像小孩子一樣哭泣？』須陀素彌對羅剎王說：『我不是貪戀身體，愛惜壽命，只是想到我生來沒有說過謊話，早上出宮的時候，見到一位道士，在我的車駕前，向我乞討食物。我答應洗漱完畢后，會施捨給他。結果遇到大王您把我抓到這裡，想到現在要說謊，違背了誠信，所以才憂愁，不是愛惜自己的身體。希望您能可憐我，給我七天時間，讓我施捨給那位道士，之後我再回來就死。』駁足王聽了這話，對他說：『你現在可以走，難道會自己回來等死嗎？』又問：『即使你不回來，我自然也能抓到你。』於是就放他走了。國王回到國都，道士還在，國王歡喜地供養他，並施捨給婆羅門。當時，婆羅門看到國王不久就要回來等死，擔心他會因為留戀國家而憂愁，就為國王說了這首偈語： 『劫數終結時，天地都會燃燒，須彌山和大海，都會化為灰燼。天龍、人、鬼，都會在其中消亡，天地尚且會隕滅，國家又有什麼永恒？生老病死，像車輪一樣不停地轉動，事情常常與願望相違背，憂愁悲傷會帶來禍害。慾望越深，禍患越重，就像瘡疤一樣無處不在，三界都充滿痛苦，國家又有什麼可以依賴？萬物本來就是虛無的，因緣和合才形成各種事物，興盛的必然會衰敗，真實的必然會虛無。眾生愚昧無知，都像生活在幻境中一樣，三界都是空虛的，國土也是如此。意識和精神沒有固定的形態，只是暫時依附於四大，就像沒有眼睛的人珍愛地保養著，把它們當作快樂的車輛。形體沒有常住的主人，精神沒有固定的家，形體和精神尚且會分離，哪裡還有什麼國家呢？』 當時，須陀素彌聽到這首偈語，思考其中的道理，感到無比歡喜，就立刻立太子，自己代替他成為國王，與各位大臣告別，準備回去履行諾言。

English version At that time, the Rakshasa King flew through the air to seize him and carried him to the mountains. Sudasumi was sorrowful and wept! Then, King Baka-foot asked him, 『I have heard that your name and virtue are exceptionally outstanding, the best of all. A great man should be able to endure both poverty and prosperity. Why are you so particularly sorrowful, crying like a child?』 Sudasumi replied to the Rakshasa King, 『It is not that I cherish my body or cling to life, but I remember that I have never told a lie since birth. This morning, when I left the palace, I saw a Taoist priest in front of my carriage, begging for food. I promised to give him alms after I had finished washing. But now, Your Majesty has captured me and brought me here. I am worried that I will break my promise and lose my integrity, so I am sorrowful, not because I cherish my body. I hope you will have mercy on me and grant me seven days to give alms to that Taoist priest, after which I will return to die.』 Upon hearing this, King Baka-foot said to him, 『You may go now, but will you really return to die?』 He then asked, 『Even if you do not return, I can still capture you.』 So he released him. The king returned to his kingdom, and the Taoist priest was still there. The king joyfully provided for him and gave alms to the Brahmin. At that time, the Brahmin, seeing that the king would soon return to die, feared that he would be sorrowful because of his attachment to the kingdom, so he spoke this verse for the king: 『When the kalpa ends, the universe will burn, Mount Sumeru and the great ocean will turn to ashes. Gods, dragons, humans, and ghosts will all perish within it. Even the heavens and earth will fall, so what is permanent about a kingdom? Birth, old age, sickness, and death revolve endlessly like a wheel. Things often go against one's wishes, and sorrow and grief bring harm. The deeper the desire, the greater the calamity, like a sore that is everywhere. The three realms are full of suffering, so what can a kingdom rely on? All things are originally empty, and they come into being through causes and conditions. What is prosperous will surely decline, and what is real will surely become empty. Sentient beings are ignorant and foolish, living as if in a dream. The three realms are all empty, and so is the land. Consciousness and spirit have no fixed form, but temporarily rely on the four elements, like a blind person cherishing and caring for them, treating them as a vehicle of pleasure. The body has no permanent owner, and the spirit has no fixed home. Since the body and spirit will separate, how can there be a kingdom?』 At that time, Sudasumi, upon hearing this verse, pondered its meaning and felt boundless joy. He immediately appointed the crown prince to take his place as king, bid farewell to all his ministers, and prepared to return to fulfill his promise.

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。諸臣同聲，白于王言：『愿王但住，勿憂駁足，臣等思計，裝置防慮，鍛鐵為舍，王且在中，駁足雖猛，何所能耶？』王告諸臣並諸人民：『夫人生世，誠信為本，虛妄茍存，情所未許，寧就信死，不妄語生。』復為種種說誠信之利，廣為分別虛妄之罪。諸臣悲咽，一更無言。王起出城，一切皆送，㘁慕道次，斷絕復穌；王曉喻訖，涉道而去。時駁足王，自思惟言：『須陀素彌，今日應來。』坐于山頂，遙候望之，見其順道徑來趣已。既到見之，顏色怡悅，歡喜解釋，逾過於舊。羅剎王問：『快能來到，人生於世，靡不惜壽，汝今當死，歡喜倍常，還到本國，獲何善利？』須陀素彌答言：『大王寬恩假我七日佈施，得遂誠言，又聞妙法，心用開解，當如今日，志願畢足，雖當就死，情欣猶生。』駁足王言：『汝聞何法？試為吾說。』須陀素彌，為說本偈，復更方便廣為說法，分別殺罪及其惡報，復說慈心不殺之福。駁足歡喜敬戴為禮，承用其教，無復害心，即放諸王，各還本國。須陀素彌，即收兵眾，還將駁足安置本國，前仙人誓，十二年滿，自是已后，更不啖人，遂還霸王，治民如舊。

「如是大王！欲知爾時須陀素彌王者，今我身是。駁足王者，今鴦仇摩羅是。爾時諸人十二年中，為駁足王所食啖者，今此諸人，為鴦仇摩羅所殺者是。此諸人等，世世常為鴦仇摩羅之所殺害，我亦世世，降之以善

現代漢語譯本：眾大臣齊聲向國王稟告說：『希望大王只管住下，不必擔憂駁足，我們臣子們會考慮對策，設定防備，用鐵鑄造房屋，大王您在其中，駁足再兇猛，又能奈何？』國王告訴眾大臣和百姓說：『人生在世，誠信為本，虛假茍且，情理所不容許，寧可爲了信義而死，也不爲了茍活而說謊。』又反覆講述誠信的好處，廣泛地剖析虛妄的罪過。眾大臣悲傷哽咽，一時無語。國王起身出城，所有人都來送行，依依不捨地在道路旁，昏厥又甦醒；國王曉諭完畢，便踏上道路離去。當時駁足王，自己思量說：『須陀素彌，今天應該會來。』便坐在山頂，遙望等候，看見他順著道路徑直向自己走來。等到他來到跟前，臉色愉悅，歡喜開懷，比以前更加高興。羅剎王問：『你很快就來了，人生在世，沒有不愛惜生命的，你現在將要死去，卻更加歡喜，回到本國，得到了什麼好處？』須陀素彌回答說：『大王寬宏大量，準許我七天佈施，得以實現誠實的諾言，又聽聞了妙法，心中豁然開朗，就像今天這樣，心願已經滿足，即使將要死去，心中仍然欣喜。』駁足王說：『你聽聞了什麼佛法？試著為我說說。』須陀素彌，便為他說了本來的偈語，又進一步方便地廣泛說法，剖析殺生的罪過及其惡報，又說了慈悲不殺的福報。駁足歡喜敬佩地行禮，接受了他的教誨，不再有加害之心，隨即釋放了各位國王，讓他們各自返回本國。須陀素彌，隨即收攏兵眾，又將駁足安置回他的國家，之前仙人的誓言，十二年期滿，自此以後，不再吃人，於是恢復了霸王的地位，像以前一樣治理百姓。 『就像這樣的大王！想要知道當時的須陀素彌王，就是現在的我。駁足王，就是現在的鴦仇摩羅。當時那些十二年中，被駁足王所吃掉的人，就是現在這些被鴦仇摩羅所殺的人。這些人，世世代代常常被鴦仇摩羅所殺害，我也世世代代，用善來降服他。』

English version: The ministers said in unison to the king, 'We wish that Your Majesty would just stay here and not worry about the Rakshasa. We, your ministers, will devise a plan, set up defenses, and forge an iron house. Your Majesty can stay inside. Even if the Rakshasa is fierce, what can he do?' The king told the ministers and the people, 'In life, integrity is fundamental. Falsehood and deceit are not permissible. I would rather die for my integrity than live by lying.' He then repeatedly spoke of the benefits of integrity and extensively analyzed the sins of falsehood. The ministers were choked with grief and remained silent for a moment. The king rose and left the city, and everyone came to see him off. They were reluctant to part on the road, fainting and then reviving. After the king finished his instructions, he set off on his way. At that time, the Rakshasa king thought to himself, 'Sudasuma should come today.' He sat on the mountaintop, looking out and waiting. He saw him coming straight along the road. When he arrived, his face was joyful and happy, even more so than before. The Rakshasa king asked, 'You came quickly. In life, no one does not cherish their life. You are about to die, yet you are even more joyful. What good have you gained by returning to your kingdom?' Sudasuma replied, 'Your Majesty has been generous and granted me seven days to give alms, allowing me to fulfill my promise of integrity. I have also heard the wonderful Dharma, and my heart has been enlightened. Just like today, my wishes have been fulfilled. Even though I am about to die, my heart is still joyful.' The Rakshasa king said, 'What Dharma have you heard? Try to tell me about it.' Sudasuma then recited the original verse for him and further explained the Dharma, analyzing the sins of killing and its evil consequences, and also spoke of the blessings of compassion and non-killing. The Rakshasa was delighted and respectfully bowed, accepting his teachings. He no longer had any intention to harm, and he immediately released the kings, allowing them to return to their respective kingdoms. Sudasuma then gathered his troops and placed the Rakshasa back in his own country. The previous vow of the immortal, the twelve-year term, was fulfilled. From then on, he no longer ate people. He then regained his position as a king and ruled the people as before. 'Just like this, Your Majesty! If you want to know who King Sudasuma was at that time, it is me now. The Rakshasa king was Angulimala now. Those people who were eaten by the Rakshasa king during those twelve years are the people who are killed by Angulimala now. These people are constantly killed by Angulimala in every life, and I also subdue him with goodness in every life.'

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。我念過去，為凡夫時，化令不殺；況我今日成為如來，眾德普備，諸惡永息，豈復不能降化之耶？」

王復白佛：「今此諸人！宿有何緣，乃常世世，為其所殺？」

佛告王曰：「善諦聽之！乃往過去久遠劫中，此閻浮提，有一大國，名波羅捺，於時國王，名波羅摩達。王有二子，各有雄才，端正殊妙，王甚愛念。於時小者，心自念言：『設我父崩，兄當繼治，我既年小，無望國位，生於一世，已不作王，處世何為？不如幽靜以求仙道。』作是念已，往白父王：『貪慕深山，求于仙道，愿見聽放，得遂所志。』如是慇勤，志不可奪，父便聽之，即放入山。去經數年，父王崩亡，其兄繼位，統領人民。兄治不久，遇疾命終，未有子嗣，更無繼紹，諸臣集議，靡知所歸？有一臣言：『王有小子，前啟大王，入山學仙，當還往迎以續王位。』諸臣喜曰：『定有此事。』即相率合入山請喚，到以情狀具白其意：『唯愿垂憐！撫接我國。』仙人答言：『此事可畏，我此靜樂，永無憂患。世人兇惡，好相斬戮，若我為王，儻見圖害。今甚樂此，不能為也。』諸臣重白：『王崩絕嗣，更無紹繼，唯有大仙是王之種。國土人民，不得無主。唯愿垂愍！顧意臨覆。』如是致誠，慇勤求請，其意不忍，遂與還國。仙人少小，不習欲事，既來治國，漸近女色，淫事已深，奔逸放蕩，晨夜耽荒不能自制。遂敕國中，一切諸女，欲出行時，要先從我，爾乃然後，聽往從夫。及諸國中，端正婦女，入其意者，皆悉凌辱

我過去還是凡人的時候，就教化人們不要殺生；更何況我今天已經成為如來，具備了所有美德，永遠消除了各種罪惡，難道還不能降伏教化他們嗎？' 國王又對佛說：『現在這些人！宿世有什麼因緣，竟然常常世世代代，被他們所殺？』 佛告訴國王說：『好好地聽著！在過去很久遠的劫數中，這個閻浮提，有一個大國，名叫波羅捺，當時的國王，名叫波羅摩達。國王有兩個兒子，都很有才能，相貌端正美好，國王非常喜愛他們。當時小兒子，心裡自己想：『如果我父親去世，哥哥應當繼承王位，我既然年幼，沒有希望得到王位，生在這一世，已經不能做國王，活在世上有什麼用呢？不如到幽靜的地方去尋求仙道。』這樣想了之後，就去告訴父王：『我貪慕深山，想要求得仙道，希望您能允許我離開，讓我實現我的願望。』這樣懇切地請求，心意不可動搖，父親就答應了他，讓他進入山中。過了幾年，父王去世了，他的哥哥繼承了王位，統治人民。哥哥統治不久，就生病去世了，沒有子嗣，更沒有人可以繼承王位，大臣們聚集在一起商議，不知道該怎麼辦？有一個大臣說：『國王有個小兒子，之前稟告大王，入山學仙，應當回去迎接他來繼承王位。』大臣們高興地說：『一定有這件事。』就一起進入山中請他回來，把情況詳細地告訴他：『希望您能憐憫我們！來治理我們的國家。』仙人回答說：『這件事很可怕，我在這裡清靜快樂，永遠沒有憂患。世人兇惡，喜歡互相殘殺，如果我做了國王，恐怕會遭到謀害。現在我很喜歡這裡，不能去做國王。』大臣們再次懇求說：『國王去世沒有後代，更沒有人可以繼承，只有大仙是國王的後代。國土人民，不能沒有君主。希望您能憐憫我們！考慮一下來統治我們。』這樣誠懇地，殷切地請求，他心意不忍，就和他們回到了國家。仙人從小，不習慣男女之事，既然來治理國家，漸漸地接近女色，淫亂的事情已經很深，放縱荒唐，早晚沉迷不能自制。於是命令國內，所有女子，要出門的時候，必須先經過我，然後才允許嫁給丈夫。以及國內，容貌端正的婦女，合他心意的，都全部強行佔有。

'When I was an ordinary person in the past, I taught people not to kill; how much more so now that I have become a Tathagata, possessing all virtues, and having forever eliminated all evils, how could I not be able to subdue and transform them?' The king then said to the Buddha, 'These people now! What karmic connection from past lives do they have, that they are constantly killed by them in every lifetime?' The Buddha told the king, 'Listen carefully! In the distant past, in a kalpa long ago, in this Jambudvipa, there was a great country called Varanasi, and the king at that time was named Paramada. The king had two sons, both of whom were very talented and handsome, and the king loved them very much. At that time, the younger son thought to himself, 'If my father passes away, my elder brother should inherit the throne. Since I am young, I have no hope of obtaining the throne. Having been born into this world, and not being able to be a king, what is the point of living? It would be better to seek the path of immortality in a secluded place.' After thinking this, he went to tell his father, 'I am longing for the deep mountains, and wish to seek the path of immortality. I hope you will allow me to leave and fulfill my wish.' He requested this so earnestly that his will could not be swayed, so his father agreed and allowed him to go into the mountains. After several years, the father king passed away, and his elder brother inherited the throne and ruled the people. Not long after his brother ruled, he fell ill and died, without any children, and there was no one to succeed him. The ministers gathered together to discuss, not knowing what to do. One minister said, 'The king has a younger son, who previously informed the king that he was going into the mountains to study immortality. We should go back and welcome him to inherit the throne.' The ministers happily said, 'That is definitely the case.' So they went together into the mountains to invite him back, and told him the situation in detail, 'We hope you will have compassion on us! Come and govern our country.' The immortal replied, 'This matter is frightening. I am peaceful and happy here, and will never have any worries. The people of the world are wicked and like to kill each other. If I become king, I am afraid I will be harmed. I am very happy here now, and cannot become king.' The ministers pleaded again, 'The king has passed away without any descendants, and there is no one to succeed him. Only the great immortal is a descendant of the king. The country and its people cannot be without a ruler. We hope you will have compassion on us! Please consider coming to rule us.' They requested so sincerely and earnestly that he could not bear it, and so he returned to the country with them. The immortal, from a young age, was not accustomed to matters of desire. Since he came to govern the country, he gradually became close to women, and his indulgence in sexual matters became very deep. He became unrestrained and dissolute, indulging day and night, unable to control himself. He then ordered that all the women in the country, when they wanted to go out, must first go through him, and only then would they be allowed to marry their husbands. And all the beautiful women in the country, those who pleased him, he would all forcibly take for himself.'

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「時一女人，于道陌上多人眾中，裸形立溺，人悉驚笑，來共呵之：『汝何無羞乃至若是？』女即答言：『女于女中，有何羞恥？汝等立溺，既亦不羞，我汝不異，有何羞恥？』諸人答言：『是語何謂？』女復言曰：『唯王一人，是男子耳，一國婦女，皆被其辱。汝等若男，當令爾耶？』於是諸人，更相慚愧，便共談論：『如此女言，實是其理。』陰持女言，轉密相語，同心合謀，欲共圖王。城外園中，有清涼池，王恒前後，至池洗浴，諸臣民輩，安伏園中，值王出洗，伏兵悉出，周匝圍繞，逼取欲殺。王乃驚曰：『欲作何等？』諸臣白言：『王為正治，淫荒過度，壞亂常俗，污辱諸家。臣等睹見，不能堪忍，故欲除王，更求賢能。』王聞遂驚，語諸臣言：『我實不是負累汝等，請自改厲，更不敢爾。愿見寬放，與民更始。』諸臣復語：『正使今日，天雨黑雪，頂生毒蛇，終不相放，奚須多雲。』王聞是已，自知必死，瞋恚感憤，語諸臣言：『我本在山，無豫世事，強來見逼，以我為王。未有大失，同心圖我。我今單弱，無力自拔，誓當來世當常殺汝，垂當得道，猶不相置。』雖作是誓，猶故殺之。如是大王！欲知爾時仙人王者，今鴦仇摩羅是。爾時臣民同心殺王者，今此諸人，為鴦仇摩羅所殺者是。從彼已來，常為所殺，乃至今日，猶害此等

從前，有一個女人，在大街上人多的地方，裸著身體站著小便，人們都驚奇地笑著，過來責罵她說：『你為什麼不知羞恥到這種地步？』那女人就回答說：『我在女人堆里，有什麼羞恥的？你們男人站著小便，既然也不覺得羞恥，我和你們沒什麼不同，有什麼羞恥的？』眾人回答說：『這話是什麼意思？』女人又說：『只有國王一個人，是男人罷了，一國之內的婦女，都被他侮辱了。你們如果真是男人，應當允許他這樣嗎？』於是眾人，互相感到慚愧，便一起談論說：『這個女人說的話，確實有道理。』暗地裡把女人的話，秘密地互相傳講，同心合謀，想要一起推翻國王。城外的園林中，有一個清涼的水池，國王經常前後，到池中洗澡，那些臣民們，埋伏在園林中，等到國王出來洗澡，伏兵全部出來，四面圍住，逼迫著要殺他。國王就驚恐地說：『你們想要幹什麼？』那些臣子稟告說：『大王您治理國家，淫亂荒唐太過分了，破壞了正常的風俗，玷污了各家婦女。我們臣子們親眼看見，不能夠忍受，所以想要除掉您，另求賢能的人。』國王聽了就驚恐，對那些臣子說：『我實在沒有辜負你們，請允許我改正錯誤，再也不敢這樣了。希望你們寬恕我，讓我和百姓重新開始。』那些臣子又說：『即使今天，天上下黑雪，頭上長出毒蛇，也終究不會放過你，何必多說廢話。』國王聽了這些話，自己知道必死無疑，憤怒怨恨，對那些臣子說：『我本來在山裡，不參與世事，你們強迫我來，讓我當國王。我還沒有犯下大錯，你們就同心合謀要殺我。我現在孤單弱小，沒有力量自救，我發誓來世一定要常常殺你們，即使我將來得道了，也不會放過你們。』雖然發了這樣的誓言，還是被殺死了。大王啊！想要知道那時仙人國王是誰嗎，就是現在的鴦仇摩羅。那時臣民同心殺國王的，就是現在這些，被鴦仇摩羅所殺的人。從那時以來，常常被他所殺，直到今天，還在殘害這些人。 從前有個女人，在路邊人多的地方，裸身站著小便，人們都驚奇地笑著，過來責罵她說：『你為什麼不知羞恥到這種地步？』女人就回答說：『我在女人堆里，有什麼羞恥的？你們男人站著小便，既然也不覺得羞恥，我和你們沒什麼不同，有什麼羞恥的？』眾人回答說：『這話是什麼意思？』女人又說：『只有國王一個人，是男人罷了，一國之內的婦女，都被他侮辱了。你們如果真是男人，應當允許他這樣嗎？』於是眾人，互相感到慚愧，便一起談論說：『這個女人說的話，確實有道理。』暗地裡把女人的話，秘密地互相傳講，同心合謀，想要一起推翻國王。城外的園林中，有一個清涼的水池，國王經常前後，到池中洗澡，那些臣民們，埋伏在園林中，等到國王出來洗澡，伏兵全部出來，四面圍住，逼迫著要殺他。國王就驚恐地說：『你們想要幹什麼？』那些臣子稟告說：『大王您治理國家，淫亂荒唐太過分了，破壞了正常的風俗，玷污了各家婦女。我們臣子們親眼看見，不能夠忍受，所以想要除掉您，另求賢能的人。』國王聽了就驚恐，對那些臣子說：『我實在沒有辜負你們，請允許我改正錯誤，再也不敢這樣了。希望你們寬恕我，讓我和百姓重新開始。』那些臣子又說：『即使今天，天上下黑雪，頭上長出毒蛇，也終究不會放過你，何必多說廢話。』國王聽了這些話，自己知道必死無疑，憤怒怨恨，對那些臣子說：『我本來在山裡，不參與世事，你們強迫我來，讓我當國王。我還沒有犯下大錯，你們就同心合謀要殺我。我現在孤單弱小，沒有力量自救，我發誓來世一定要常常殺你們，即使我將來得道了，也不會放過你們。』雖然發了這樣的誓言，還是被殺死了。大王啊！想要知道那時仙人國王是誰嗎，就是現在的鴦仇摩羅。那時臣民同心殺國王的，就是現在這些，被鴦仇摩羅所殺的人。從那時以來，常常被他所殺，直到今天，還在殘害這些人。

Once, there was a woman who, in the middle of a crowd on a street, stood naked and urinated. People were shocked and laughed, coming to scold her: 'Why are you so shameless?' The woman then replied: 'Among women, what is there to be ashamed of? You men stand and urinate, and you are not ashamed, I am no different from you, what is there to be ashamed of?' The crowd replied: 'What does this mean?' The woman further said: 'Only the king is a man, the women of the entire country are all insulted by him. If you are truly men, should you allow this?' Thereupon, the people felt ashamed of each other, and began to discuss: 'What this woman says is indeed reasonable.' Secretly, they passed the woman's words to each other, and conspired to overthrow the king. In the garden outside the city, there was a cool pond. The king often went to the pond to bathe. The ministers and people hid in the garden, and when the king came out of the bath, the hidden soldiers all came out, surrounded him, and forced him to be killed. The king was shocked and said: 'What do you want to do?' The ministers reported: 'Your Majesty, your rule is too licentious and dissolute, destroying normal customs, and defiling the women of all families. We ministers have seen this and cannot bear it, so we want to remove you and seek a virtuous person.' The king was shocked upon hearing this, and said to the ministers: 'I have not truly wronged you, please allow me to correct my mistakes, and I will never do this again. I hope you will forgive me, and let me start anew with the people.' The ministers replied: 'Even if today, black snow falls from the sky, and poisonous snakes grow on our heads, we will not let you go, why say more?' Upon hearing these words, the king knew he would die, and in anger and resentment, said to the ministers: 'I was originally in the mountains, not involved in worldly affairs, you forced me to come and made me king. I have not made any great mistakes, yet you conspire to kill me. Now I am alone and weak, without the power to save myself, I swear that in the next life I will always kill you, even if I attain enlightenment, I will not let you go.' Although he made this vow, he was still killed. Great King! Do you want to know who the immortal king was at that time? It is the current Angulimala. The ministers and people who killed the king at that time are the ones who are now being killed by Angulimala. Since that time, they have always been killed by him, and even today, he is still harming these people. Once there was a woman who, in a crowded place by the road, stood naked and urinated. People were surprised and laughed, coming to scold her: 'Why are you so shameless?' The woman then replied: 'Among women, what is there to be ashamed of? You men stand and urinate, and you are not ashamed, I am no different from you, what is there to be ashamed of?' The crowd replied: 'What does this mean?' The woman further said: 'Only the king is a man, the women of the entire country are all insulted by him. If you are truly men, should you allow this?' Thereupon, the people felt ashamed of each other, and began to discuss: 'What this woman says is indeed reasonable.' Secretly, they passed the woman's words to each other, and conspired to overthrow the king. In the garden outside the city, there was a cool pond. The king often went to the pond to bathe. The ministers and people hid in the garden, and when the king came out of the bath, the hidden soldiers all came out, surrounded him, and forced him to be killed. The king was shocked and said: 'What do you want to do?' The ministers reported: 'Your Majesty, your rule is too licentious and dissolute, destroying normal customs, and defiling the women of all families. We ministers have seen this and cannot bear it, so we want to remove you and seek a virtuous person.' The king was shocked upon hearing this, and said to the ministers: 'I have not truly wronged you, please allow me to correct my mistakes, and I will never do this again. I hope you will forgive me, and let me start anew with the people.' The ministers replied: 'Even if today, black snow falls from the sky, and poisonous snakes grow on our heads, we will not let you go, why say more?' Upon hearing these words, the king knew he would die, and in anger and resentment, said to the ministers: 'I was originally in the mountains, not involved in worldly affairs, you forced me to come and made me king. I have not made any great mistakes, yet you conspire to kill me. Now I am alone and weak, without the power to save myself, I swear that in the next life I will always kill you, even if I attain enlightenment, I will not let you go.' Although he made this vow, he was still killed. Great King! Do you want to know who the immortal king was at that time? It is the current Angulimala. The ministers and people who killed the king at that time are the ones who are now being killed by Angulimala. Since that time, they have always been killed by him, and even today, he is still harming these people.

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時王長跪，復白佛言：「指鬘比丘，殺此多人，今已得道，當受報不？」

佛告大王：「行必有報，今此比丘，在於房中，地獄之火，從毛孔出，極患苦痛，酸切叵言。」於時如來，欲令眾會知作惡行必有罪報，敕一比丘：「汝持戶排，往指鬘房，刺戶孔中。」比丘即往，奉教為之，排入戶內，尋時融消。比丘驚愕，還來白佛，佛告比丘：「行報如是。」王及眾會，莫不信解。

爾時阿難長跪白佛：「鴦仇摩羅，宿有何慶，身力雄壯，力士之力，健捷輕疾，走及飛鳥？復得值佛，越度生死？唯愿垂哀！為眾會說。」

佛告阿難：「汝等善聽！乃往過去迦葉佛時，有一比丘，為僧執事，將僧人畜，載致穀米，道中逢雨，隱避無處，穀米囊物，悉被澆浸。時彼比丘，思欲疾過，力少行遲，無方從意，心懷悒遲，即立誓言：『愿我後生，力敵千人，身輕行速，走疾飛鳥，將來有佛釋迦牟尼，使我得見永脫生死。』如是阿難！爾時執事比丘者，今鴦仇摩羅是。由彼世時，出家持戒，因營僧事，立愿之故，自從是來，世世端正猛力輕疾，悉如其愿，復遇見我，得度生死。」

爾時阿難，及諸比丘，王及臣民，一切會者，聞佛所說因緣行報，皆悉感厲，思惟四諦，有得須陀洹、斯陀含、阿那含、阿羅漢者，有種辟支佛善根本者，有發無上正真道意者，或有得住不退轉者，皆護身口克心從善，聞佛所說，歡喜奉行

這時，國王長跪，再次對佛說：『指鬘比丘，殺害了這麼多人，現在已經得道，應當會受到報應嗎？』 佛告訴國王：『行為必定會有報應。現在這個比丘，在房間里，地獄的火焰從他的毛孔中冒出，極其痛苦，酸楚難言。』當時，如來爲了讓大眾知道作惡必定會有罪報，就命令一個比丘：『你拿著門閂，到指鬘的房間，從門孔中刺進去。』比丘立刻前往，按照佛的教誨去做，門閂刺入房內，立刻就融化了。比丘驚愕，回來稟告佛，佛告訴比丘：『行為的報應就是這樣。』國王和大眾，沒有不相信理解的。 這時，阿難長跪對佛說：『鴦仇摩羅，宿世有什麼福慶，身體如此雄壯，有大力士的力量，健壯敏捷，跑起來像飛鳥一樣快？又能夠遇到佛，超越生死？希望您能慈悲，為大眾解說。』 佛告訴阿難：『你們仔細聽！在過去迦葉佛的時候，有一個比丘，負責僧團的事務，他帶領僧人搬運牲畜，運送穀米，途中遇到下雨，沒有地方躲避，穀米和袋子都被淋濕了。當時那個比丘，想要快點趕路，但是力氣小，走得慢，無法如願，心中憂愁，就立下誓言：『愿我來世，力敵千人，身體輕盈，行動迅速，跑起來像飛鳥一樣快，將來遇到佛釋迦牟尼，使我能夠得見，永遠脫離生死。』阿難，當時那個負責僧團事務的比丘，就是現在的鴦仇摩羅。因為他當時出家持戒，爲了僧團的事務，立下誓願的緣故，從那以後，世世代代都端正健壯，勇猛輕捷，都如他所愿，又遇見了我，得以脫離生死。』 當時，阿難以及各位比丘，國王和臣民，所有在場的人，聽了佛所說的因緣果報，都感到振奮，思考四諦，有人證得須陀洹果、斯陀含果、阿那含果、阿羅漢果，有人種下辟支佛的善根，有人發起了無上正真道的心意，有人證得不退轉的果位，都守護身口，克制內心，從善如流，聽了佛所說的話，歡喜奉行。

Then, the king knelt down and said to the Buddha again, 'The Bhikkhu Angulimala, who killed so many people, has now attained enlightenment. Will he receive retribution?' The Buddha told the king, 'Actions will surely have consequences. Now, this Bhikkhu is in his room, and the fires of hell are coming out of his pores, causing him extreme suffering, a pain that is indescribable.' At that time, the Tathagata, wanting to make the assembly understand that evil deeds will inevitably bring retribution, ordered a Bhikkhu, 'Take the door bar and go to Angulimala's room, and thrust it through the door hole.' The Bhikkhu went immediately and did as he was instructed. The bar, upon entering the room, immediately melted. The Bhikkhu was astonished and returned to report to the Buddha. The Buddha told the Bhikkhu, 'Such is the retribution of actions.' The king and the assembly all believed and understood. At that time, Ananda knelt down and said to the Buddha, 'What merits did Angulimala have in his past lives that he is so strong, with the power of a great warrior, agile and swift, running as fast as a bird? And that he was able to meet the Buddha and transcend birth and death? I beseech you to have compassion and explain this to the assembly.' The Buddha told Ananda, 'Listen carefully! In the past, during the time of the Buddha Kasyapa, there was a Bhikkhu who was in charge of the Sangha's affairs. He led the monks and animals to transport grain. On the way, they encountered rain, and there was nowhere to take shelter. The grain and bags were all soaked. At that time, the Bhikkhu wanted to travel quickly, but he was weak and slow, and he could not do as he wished. He was worried and made a vow: 'May I, in my next life, have the strength of a thousand men, be light and swift, and run as fast as a bird. In the future, when the Buddha Sakyamuni appears, may I be able to see him and be forever free from birth and death.' Ananda, that Bhikkhu who was in charge of the Sangha's affairs at that time is now Angulimala. Because he was a monk who upheld the precepts, and because he made that vow while managing the Sangha's affairs, from then on, in every life, he was handsome, strong, swift, and agile, just as he had wished. And he met me and was able to transcend birth and death.' At that time, Ananda, the Bhikkhus, the king, the ministers, and everyone present, upon hearing the Buddha's explanation of cause and effect, were all inspired. They contemplated the Four Noble Truths. Some attained the fruit of Srotapanna, Sakadagami, Anagami, and Arhat. Some planted the good roots of a Pratyekabuddha. Some generated the intention for the unsurpassed, true, and right path. Some attained the state of non-retrogression. They all guarded their bodies and mouths, restrained their minds, followed goodness, and, having heard the Buddha's words, joyfully practiced them.

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（五三）檀膩䩭品第四十六(丹本為五十二)

一時佛在舍衛國祇樹給孤獨園。爾時國內，有婆羅門賓頭盧埵阇，其婦醜惡，兩眼復青，純有七女，無有男兒，家自貧困，諸女亦窮。婦性弊惡，恒罵其夫，女等更互來求所須，比未稱給，瞋目啼哭。其七女夫臻集其舍，承待供給，恐失其意，田有熟谷，未見踐治，從他借牛，將往踐之，守牛不謹，于澤亡失。時婆羅門，坐自思惟：「我種何罪，酸毒兼至？內為惡婦所罵，七女所切，女夫來集，無以承當，復失他牛，不知所在。」廣行推覓，形疲心勞，愁悶惱悸，偶到林中，值見如來坐于樹下，諸根寂定，靜然安樂。時婆羅門，以杖拄頰，久住觀之，便生此念：「瞿曇沙門，今最安樂，無有惡婦罵詈斗諍，諸女熬惱，貧女夫等，煩損愁苦，又復無有田中熟谷，不借他牛，無有失憂。」佛知其心，便語之曰：「如汝所念，如我今者，靜無眾患，實無惡婦咒詛罵詈，無有七女熬惱於我，亦無女夫競集我家，亦復不憂田中熟谷，不借他牛，無有亡憂。」佛告之曰：「欲出家不？」即白佛言：「如我今者觀家如冢，婦女眾緣如處怨賊，世尊慈愍，聽出家者，甚適鄙愿。」佛即告曰：「善來比丘！」鬚髮自落，身所著衣，變成袈裟。佛為說法，即于坐處諸垢永盡，成阿羅漢。

阿難聞之，嘆言：「善哉！如來權導實難思議。此婆羅門，宿種何慶，得離眾患，獲茲善利？猶如凈[(畾/且)*毛]易染為色

現代漢語譯本 一時，佛陀在舍衛國的祇樹給孤獨園。當時，國內有一位婆羅門名叫賓頭盧埵阇，他的妻子長相醜陋，兩眼發青，他有七個女兒，沒有兒子，家境貧困，女兒們也很窮。妻子性情惡劣，經常責罵丈夫，女兒們也輪流來索要東西，稍不如意就瞪眼啼哭。七個女婿都聚集在他家，他要小心伺候，生怕惹他們不高興。田里有成熟的穀子，還沒來得及碾壓，就從別人家借來牛，準備去碾谷，結果看管不慎，牛在沼澤地裡丟失了。這時，婆羅門獨自坐著思量：『我到底造了什麼孽，以至於遭受如此多的痛苦？家裡有惡妻責罵，七個女兒煩擾，女婿們來了，又沒有東西招待，還丟了別人的牛，不知道在哪裡。』他四處尋找，身心疲憊，憂愁煩惱，偶然來到樹林中，看到如來佛坐在樹下，諸根寂靜，安詳快樂。這時，婆羅門用手杖拄著臉頰，久久地看著佛陀，心中便生起這樣的念頭：『這位瞿曇沙門，現在真是安樂啊，沒有惡妻的責罵爭吵，沒有女兒們的煩惱，沒有貧窮的女婿們帶來的愁苦，也沒有田里成熟的穀子，不用借別人的牛，沒有丟失牛的憂慮。』佛陀知道他的心思，就對他說：『正如你所想，我如今清靜無憂，確實沒有惡妻的詛咒責罵，沒有七個女兒的煩惱，也沒有女婿們聚集在我家，也不用為田里成熟的穀子擔憂，不用借別人的牛，沒有丟失牛的憂慮。』佛陀問他：『你想出家嗎？』他立刻對佛陀說：『我現在看家就像墳墓，婦女和各種關係就像怨賊，世尊慈悲，如果允許我出家，那真是太符合我的心願了。』佛陀就說：『善來比丘！』他的鬚髮自然脫落，身上穿的衣服變成了袈裟。佛陀為他說法，他當即在坐處斷盡一切煩惱，成了阿羅漢。 阿難聽了，感嘆道：『太好了！如來的權巧引導真是不可思議。這位婆羅門，前世種了什麼福報，能夠脫離眾多的苦難，獲得這樣的好處？就像潔凈的白布容易被染上顏色一樣。』

English version At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, in the country, there was a Brahmin named Bindulu Bharadvaja, whose wife was ugly, with blue eyes. He had seven daughters but no sons. His family was poor, and his daughters were also poor. His wife was of a bad nature, constantly scolding her husband. The daughters would also come asking for things, and if they didn't get what they wanted, they would glare and cry. The seven sons-in-law would gather at his house, and he had to serve them carefully, fearing to displease them. There was ripe grain in the field, but he hadn't had time to thresh it. He borrowed an ox from someone to thresh the grain, but due to carelessness, the ox was lost in the marsh. At this time, the Brahmin sat alone, thinking: 'What sin have I committed to suffer so much? At home, I have a wicked wife who scolds me, seven daughters who bother me, and when my sons-in-law come, I have nothing to entertain them with. I also lost someone else's ox, and I don't know where it is.' He searched everywhere, exhausted in body and mind, worried and troubled. He happened to come to a forest and saw the Tathagata sitting under a tree, his senses calm, peaceful, and happy. At this time, the Brahmin propped his cheek with his staff and watched the Buddha for a long time. He then had this thought: 'This Shramana Gautama is truly at peace now. He has no wicked wife to scold and argue with, no daughters to bother him, no poor sons-in-law to bring him sorrow, no ripe grain in the field, no need to borrow an ox, and no worry about losing an ox.' The Buddha knew his thoughts and said to him: 'As you think, I am now peaceful and without worries. I have no wicked wife to curse and scold me, no seven daughters to bother me, no sons-in-law gathering at my house, no need to worry about ripe grain in the field, no need to borrow an ox, and no worry about losing an ox.' The Buddha asked him: 'Do you want to leave home?' He immediately said to the Buddha: 'Now I see my home as a tomb, and women and all relationships as enemies. World Honored One, if you have compassion and allow me to leave home, that would be exactly what I wish for.' The Buddha then said: 'Welcome, Bhikkhu!' His hair and beard naturally fell off, and the clothes he was wearing turned into a kasaya. The Buddha preached the Dharma to him, and he immediately eradicated all defilements in that very spot and became an Arhat. Ananda, upon hearing this, exclaimed: 'Excellent! The Tathagata's skillful guidance is truly inconceivable. What merits did this Brahmin accumulate in his past lives to be able to escape so many sufferings and obtain such benefits? It is like a clean white cloth that is easily dyed with color.'

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佛告阿難：「此婆羅門，非但今日蒙我恩澤離苦獲安；過去世時，亦賴我恩，免眾厄難，復獲安快。」

阿難白佛：「不審，世尊！過去世時，云何免救令其脫苦？」佛告阿難：「諦聽諦聽！善思念之，吾當為汝廣分別說。」阿難白佛：「諾當善聽！」

佛告阿難：「乃往過去阿僧祇劫，有大國王，名阿波羅提目佉，晉言端正，治以道化，不抂民物。時王國中，有婆羅門，名檀膩䩭，家理空貧，食不充口，少有熟谷，不能治之，從他借牛，將往踐治。踐谷已竟，驅牛還主。驅到他門，忘不囑付，於是還歸。牛主雖見，謂用未竟，復不收攝。二家相棄，遂失其牛。后往從索，言已還汝，共相詆謾。爾時牛主，將檀膩䩭，詣王債牛。適出到外，值見王家牧馬之人，時馬逸走，喚檀膩䩭為我遮馬。時檀膩䩭，下手得石，持用擲之，值腳即折；馬吏復捉，亦共詣王。次行到水，不知渡處，值一木工，口銜斫斤，褰衣垂越。時檀膩䩭，問彼人曰：『何處可渡？』應聲答處，其口開已，斫斤墮水，求覓不得；復來捉之，共將詣王。時檀膩䩭，為諸債主，所見催逼，加復飢渴，便於道次，從沽酒家，乞少白酒，上床飲之，不意被下有小兒臥，壓兒腹潰。爾時兒母，復捉不放：『汝之無道，枉殺我兒。』並共持著，將詣王宮。到一墻邊，內自思惟：『我之不幸，眾過橫集，若至王所，儻能殺我；我今逃走，或可得脫。』作是念已，自跳躑墻，下有織公，墮上即死

現代漢語譯本： 佛陀告訴阿難：『這位婆羅門，不僅今天蒙受我的恩澤，得以脫離痛苦獲得安寧；在過去世時，也依賴我的恩惠，免除了各種災難，再次獲得安樂。』 阿難問佛：『不明白，世尊！在過去世時，您是如何救助他，使他脫離痛苦的呢？』佛陀告訴阿難：『仔細聽，仔細聽！好好思考，我將為你詳細解說。』阿難對佛說：『好的，我一定認真聽。』 佛陀告訴阿難：『在過去無量劫時，有一位大國王，名叫阿波羅提目佉，翻譯成晉語就是端正的意思，他用正道教化治理國家，不欺壓百姓。當時，王國中有一位婆羅門，名叫檀膩䩭，家境貧困，食物不足，很少有成熟的穀物，無法自己處理，就從別人那裡借來牛，用來踩踏穀物。踩完穀物后，他把牛趕還給主人。趕到他家門口時，忘記囑咐一聲，就回家了。牛的主人雖然看見了，以為還沒用完，也沒有收回。兩家互相推諉，結果牛就丟失了。後來去索要，檀膩䩭說已經還了，雙方互相謾罵。當時，牛的主人就帶著檀膩䩭去國王那裡告他欠牛。剛走到外面，正好遇到國王家放牧馬的人，當時馬跑散了，就叫檀膩䩭幫他攔馬。檀膩䩭隨手撿起一塊石頭，用它去扔馬，正好打在馬腿上，把馬腿打斷了；馬吏又抓住他，也一起去見國王。接著走到河邊，不知道哪裡可以過河，正好遇到一個木匠，嘴裡叼著斧頭，撩起衣服準備過河。檀膩䩭問那個人：『哪裡可以過河？』那人一開口回答，嘴裡的斧頭就掉到水裡，找不到了；又來抓住他，一起帶去見國王。當時，檀膩䩭被各債主逼迫，加上又飢又渴，就在路邊，向賣酒的人家，要了點白酒，上床喝，沒想到床下有個小孩在睡覺，壓破了小孩的肚子。當時小孩的母親，又抓住他不放：『你這無道之人，枉殺我的孩子。』一起把他抓著，帶到王宮。走到一堵墻邊，他心裡想：『我真不幸，各種災禍都聚集到我身上，如果到了國王那裡，恐怕會被殺掉；我現在逃走，或許可以逃脫。』這樣想著，就跳墻逃跑，下面有個織布的工匠，正好被他壓在身上，當場死亡。

English version: The Buddha told Ananda, 'This Brahmin, not only today receives my grace, escaping suffering and gaining peace; in past lives, he also relied on my kindness, avoiding various calamities, and again obtaining happiness.' Ananda asked the Buddha, 'I don't understand, World Honored One! In past lives, how did you rescue him, enabling him to escape suffering?' The Buddha told Ananda, 'Listen carefully, listen carefully! Think well, and I will explain it to you in detail.' Ananda said to the Buddha, 'Yes, I will listen carefully.' The Buddha told Ananda, 'In the past countless eons, there was a great king named Apalotimukha, which translates to 'Upright' in the Jin language. He governed the country with righteousness, not oppressing the people. At that time, in the kingdom, there was a Brahmin named Dhanani, whose family was poor, lacking food, and rarely had ripe grains. Unable to process them himself, he borrowed an ox from someone to tread the grains. After treading the grains, he drove the ox back to its owner. When he reached the owner's door, he forgot to inform him and went home. Although the ox's owner saw it, he thought it was not finished and did not take it back. The two families shirked responsibility, and as a result, the ox was lost. Later, when they went to demand it back, Dhanani said he had already returned it, and they began to curse each other. At that time, the ox's owner took Dhanani to the king to accuse him of owing an ox. Just as they went outside, they happened to meet the king's horse herder. At that time, the horses ran away, and he asked Dhanani to help him stop the horses. Dhanani picked up a stone and threw it at the horses, hitting one on the leg and breaking it. The horse herder then grabbed him and also went to see the king. Next, they came to a river, not knowing where to cross. They met a carpenter with an axe in his mouth, lifting his clothes to cross. Dhanani asked him, 'Where can I cross?' As the man opened his mouth to answer, the axe fell into the water and could not be found. He then grabbed Dhanani and took him to see the king. At that time, Dhanani was being pressed by various creditors, and being both hungry and thirsty, he asked for some white wine from a wine seller by the roadside. He went up to drink it, not realizing that there was a child sleeping under the bed, and he crushed the child's stomach. At that time, the child's mother grabbed him and would not let go, saying, 'You wicked person, you killed my child for no reason.' They all grabbed him and took him to the palace. When they reached a wall, he thought to himself, 'I am so unlucky, all kinds of disasters have befallen me. If I go to the king, I might be killed. If I escape now, perhaps I can get away.' With this thought, he jumped over the wall, and there was a weaver below, who was crushed to death.

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。時織公兒，復捉得之，便與眾人，共將詣王。

「次復前行，見有一雉住在樹上，遙問之曰：『汝檀膩䩭！今欲那去？』即以上緣向雉說之，雉復報言：『汝到彼所，為我白王，我在余樹，鳴聲不快，若在此樹，鳴聲哀好。何緣乃爾？汝若見王，為我問之。』次見毒蛇，蛇復問之：『汝檀膩䩭！今欲何至？』即以上事，具向蛇說。蛇復報言：『汝到王所，為我白王，我常晨朝，初出穴時，身體柔軟，無有眾痛，暮還入時，身粗強痛，礙孔難前。』時檀膩䩭，亦受其囑。復見母人，而問之言：『汝欲何趣？』復以上事，盡向說之。母人告曰：『汝到王所，為我白王，不知何故，我向夫家，思父母舍，父母舍住，思念夫家。』亦受其囑。

「時諸債主，咸共圍守，將至王前。爾時牛主，前白王言：『此人借我牛去，我從索牛，不肯償我。』王問之曰：『何不還牛？』檀膩䩭曰：『我實貧困，熟谷在田，彼有恩意，以牛借我，我用踐訖，驅還歸主，主亦見之，雖不口付，牛在其門，我空歸家，不知彼牛竟云何失？』王語彼人：『卿等二人，俱為不是，由檀膩䩭口不付，汝當截其舌，由卿見牛不自收攝，當挑汝眼。』彼人白王：『請棄此牛，不樂剜眼、截他舌也。』即聽和解。馬吏復言：『彼之無道，折我馬腳。』王便為問檀膩䩭言：『此王家馬，汝何以輒打折其腳？』跪白王言：『債主將我，從道而來，彼人喚我，令遮王馬，馬奔叵御，下手得石捉而擲之，誤折馬腳，非故爾也

這時，織布的公兒又被抓住了，於是和眾人一起被帶到國王那裡。 『接著往前走，看見一隻野雞停在樹上，遠遠地問它說：『你這檀膩䩭！現在想去哪裡？』就把上面的事情向野雞說了，野雞回答說：『你到國王那裡，替我告訴國王，我在別的樹上，鳴叫的聲音不響亮，如果在這棵樹上，鳴叫的聲音就哀婉動聽。這是什麼緣故呢？你如果見到國王，替我問問他。』接著又看見一條毒蛇，毒蛇又問他：『你這檀膩䩭！現在想去哪裡？』就把上面的事情，詳細地向毒蛇說了。毒蛇回答說：『你到國王那裡，替我告訴國王，我每天早晨，剛出洞的時候，身體柔軟，沒有一點疼痛，晚上回到洞里的時候，身體就僵硬疼痛，難以進入洞口。』這時，檀膩䩭也接受了它的囑託。又看見一個婦人，問她說：『你想去哪裡？』又把上面的事情，都向她說了。婦人告訴他說：『你到國王那裡，替我告訴國王，不知道為什麼，我到丈夫家，就思念父母家，住在父母家，就思念丈夫家。』也接受了她的囑託。 『這時，所有的債主，都一起圍著他，把他帶到國王面前。當時，牛的主人，上前對國王說：『這個人借我的牛走了，我向他要牛，他不肯還我。』國王問他說：『為什麼不還牛？』檀膩䩭說：『我實在貧困，稻穀成熟在田里，他有恩情，把牛借給我，我用牛耕完田，就趕回還給主人，主人也看見了，雖然沒有口頭交接，牛就在他家門口，我空手回家，不知道那牛到底怎麼丟了？』國王對那人說：『你們兩個人，都有不對的地方，因為檀膩䩭沒有口頭交接，你應當割掉他的舌頭，因為你看見牛沒有自己收好，應當挖掉你的眼睛。』那人對國王說：『請放棄這頭牛，我不願意挖眼睛、割別人的舌頭。』就聽從和解。馬官又說：『他這個人太沒道理了，把我的馬腿打斷了。』國王就問檀膩䩭說：『這國王家的馬，你為什麼隨便打斷它的腿？』檀膩䩭跪著對國王說：『債主們把我抓來，從路上走來，那人叫我，讓我攔住國王的馬，馬奔跑起來難以控制，我順手撿起石頭扔過去，誤傷了馬腿，不是故意的。』

At that time, the weaver's son was caught again, and he was taken to the king along with the crowd. 『Then, going forward, he saw a pheasant perched on a tree, and asked it from afar: 『You, Tan Ni Ni! Where do you want to go now?』 He then told the pheasant about the previous events. The pheasant replied: 『When you get to the king, please tell him for me that when I am on other trees, my singing is not clear, but if I am on this tree, my singing is mournful and beautiful. What is the reason for this? If you see the king, please ask him for me.』 Next, he saw a venomous snake, and the snake asked him: 『You, Tan Ni Ni! Where do you want to go now?』 He then told the snake about the previous events in detail. The snake replied: 『When you get to the king, please tell him for me that every morning when I first come out of my hole, my body is soft and without any pain, but when I return in the evening, my body is stiff and painful, making it difficult to enter the hole.』 At this time, Tan Ni Ni also accepted its request. He then saw a woman and asked her: 『Where do you want to go?』 He then told her all the previous events. The woman told him: 『When you get to the king, please tell him for me that I don't know why, when I am at my husband's house, I miss my parents' home, and when I am at my parents' home, I miss my husband's house.』 He also accepted her request. 『At this time, all the creditors surrounded him and brought him before the king. At that time, the owner of the ox stepped forward and said to the king: 『This man borrowed my ox and left, and when I asked him for the ox, he refused to return it.』 The king asked him: 『Why don't you return the ox?』 Tan Ni Ni said: 『I am truly poor, and the rice is ripe in the fields. He was kind enough to lend me the ox. After I finished plowing, I drove it back to the owner. The owner also saw it. Although there was no verbal handover, the ox was at his door. I went home empty-handed, and I don't know how the ox was lost.』 The king said to that person: 『Both of you are at fault. Because Tan Ni Ni did not make a verbal handover, you should cut off his tongue. Because you saw the ox but did not take care of it yourself, your eyes should be gouged out.』 That person said to the king: 『Please give up this ox. I do not want to have my eyes gouged out or have someone else's tongue cut off.』 So they agreed to a settlement. The horse keeper then said: 『This man is unreasonable and broke my horse's leg.』 The king then asked Tan Ni Ni: 『This is the king's horse. Why did you arbitrarily break its leg?』 Tan Ni Ni knelt and said to the king: 『The creditors were bringing me here, and as we were coming along the road, that person called me and told me to stop the king's horse. The horse ran uncontrollably, and I grabbed a stone and threw it, accidentally breaking the horse's leg. It was not intentional.』

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。』王語馬吏：『由汝喚他，當截汝舌；由彼打馬，當截其手。』馬吏白王：『自當備馬，勿得行刑。』各共和解。木工復前云：『檀膩䩭失我斫斤。』王即問言：『汝復何以失他斫斤？』跪白王言：『我問渡處，彼便答我，口中斫斤失墮渠水，求覓不得，實不故爾。』王語木工：『由喚汝故，當截其舌，擔物之法，禮當用手，由卿口銜致使墮水，今當打汝前兩齒折。』木工聞是，前白王言：『寧棄斫斤，莫行此罰。』各共和解。時酒家母，復牽白王。王問檀膩䩭：『何以乃爾抂殺他兒？』跪白王言：『債主逼我，加復飢渴，彼乞少酒，上床飲之，不意被下有臥小兒。飲酒已訖，兒已命終，非臣所樂。唯愿大王！當見恕察。』王告母人：『汝舍沽酒，眾客猥多，何以臥兒置於坐處，覆令不現？汝今二人，俱有過罪。汝兒已死，以檀膩䩭，與汝作婿，令還有兒，乃放使去。』爾時母人，便叩頭曰：『我兒已死，聽各和解，我不用此餓婆羅門用作夫也。』於是各了自得和解。時織工兒，復前白王：『此人狂暴，躡殺我公。』王問言曰：『汝以何故，抂殺他父？』檀膩䩭曰：『眾債逼我，我甚惶怖，趒墻逃走，偶墮其上，實非所樂。』王語彼人：『二俱不是，卿父已死，以檀膩䩭，與汝作公。』其人白王：『父已死了，我終不用此婆羅門以為父也。』聽各共解，王便聽之。

「時檀膩䩭，身事都了，欣踴無量，故在王前。見二母人，共諍一兒，詣王相言

『王對馬吏說：『如果因為你叫他，我就要割掉你的舌頭；如果因為他打馬，我就要割掉他的手。』馬吏對王說：『我自當準備好馬，請不要執行刑罰。』他們各自和解了。木匠又上前說：『檀膩䩭弄丟了我的斧頭。』王就問他說：『你又是怎麼弄丟他的斧頭的？』木匠跪下對王說：『我問他渡河的地方，他就回答我，結果口中的斧頭掉進了河裡，找不到了，實在不是故意的。』王對木匠說：『因為你叫他，所以要割掉你的舌頭，搬運東西的規矩，應該用手，因為你用嘴叼著導致掉進水裡，現在要打掉你前面的兩顆牙齒。』木匠聽到這話，上前對王說：『寧願放棄斧頭，也不要執行這種懲罰。』他們各自和解了。這時，酒家婦人又拉著檀膩䩭來見王。王問檀膩䩭：『你為什麼這樣冤枉地殺死了她的兒子？』檀膩䩭跪下對王說：『債主逼迫我，加上我又飢又渴，他向我討要一點酒，上床喝了，沒想到床下睡著一個小孩子。喝完酒後，孩子已經死了，這不是我所希望的。只希望大王！能夠寬恕明察。』王告訴婦人：『你家賣酒，客人很多，為什麼把孩子放在坐的地方，還遮蓋起來不讓人看見？你們兩個人，都有過錯。你的孩子已經死了，讓檀膩䩭，和你做女婿，讓你再生一個孩子，然後就放他走。』這時婦人，就磕頭說：『我的孩子已經死了，聽憑各自和解，我不用這個餓婆羅門做丈夫。』於是各自了結，各自和解。這時，織工的兒子，又上前對王說：『這個人狂暴，踩死了我的父親。』王問他說：『你因為什麼緣故，冤枉地殺死了他的父親？』檀膩䩭說：『眾多債主逼迫我，我非常害怕，就跳墻逃走，偶然掉在他身上，實在不是我所希望的。』王對那人說：『你們兩個都不是，你的父親已經死了，讓檀膩䩭，和你做父親。』那人對王說：『父親已經死了，我終究不用這個婆羅門做父親。』聽憑各自和解，王就聽從了。』 『這時檀膩䩭，身上的事情都了結了，高興得不得了，所以在王面前。看見兩個婦人，爲了一個孩子爭吵，來到王面前訴說。』

'The king said to the stableman: 'If it's because you called him, I will cut off your tongue; if it's because he hit the horse, I will cut off his hand.' The stableman said to the king: 'I will prepare the horse myself, please do not carry out the punishment.' They each reconciled. The carpenter came forward again and said: 'Dhananidhi lost my axe.' The king then asked him: 'How did you lose his axe?' The carpenter knelt and said to the king: 'I asked him for the crossing place, and he answered me, as a result the axe in his mouth fell into the river, and I can't find it, it really wasn't intentional.' The king said to the carpenter: 'Because you called him, your tongue should be cut off, the rule for carrying things is to use your hands, because you held it in your mouth causing it to fall into the water, now I will knock out your two front teeth.' When the carpenter heard this, he came forward and said to the king: 'I would rather give up the axe than have this punishment carried out.' They each reconciled. At this time, the wine shop woman also dragged Dhananidhi to see the king. The king asked Dhananidhi: 'Why did you wrongfully kill her son?' Dhananidhi knelt and said to the king: 'The creditors were pressing me, and I was also hungry and thirsty, he asked me for a little wine, drank it on the bed, I didn't expect there to be a small child sleeping under the bed. After drinking the wine, the child had already died, this was not what I wanted. I only hope that the great king! Can forgive and see clearly.' The king told the woman: 'Your house sells wine, there are many customers, why did you put the child in the sitting area, and cover it up so that it couldn't be seen? You two, both have faults. Your child has already died, let Dhananidhi, be your son-in-law, so that you can have another child, and then let him go.' At this time the woman, then kowtowed and said: 'My child has already died, let us each reconcile, I will not use this hungry Brahmin as a husband.' So they each settled, and each reconciled. At this time, the weaver's son, also came forward and said to the king: 'This person is violent, he stepped on and killed my father.' The king asked him: 'For what reason, did you wrongfully kill his father?' Dhananidhi said: 'Many creditors were pressing me, I was very afraid, so I jumped over the wall to escape, and accidentally fell on him, it really wasn't what I wanted.' The king said to that person: 'Neither of you are right, your father has already died, let Dhananidhi, be your father.' That person said to the king: 'My father has already died, I will never use this Brahmin as my father.' Let them each reconcile, and the king agreed.' 'At this time Dhananidhi, all his matters were settled, he was extremely happy, so he was in front of the king. He saw two women, arguing over a child, and came to the king to tell him.'

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。時王明黠，以智權計，語二母言：『今唯一兒，二母召之，聽汝二人，各挽一手，誰能得者，即是其兒。』其非母者，于兒無慈，盡力頓牽，不恐傷損；所生母者，于兒慈深，隨從愛護，不忍抴挽。王鑑真偽，語出力者：『實非汝子，強挽他兒，今于王前，道汝事實。』即向王首：『我審虛妄，抂名他兒。大王聰聖！幸恕虛過。』兒還其母，各爾放去。復有二人，共諍白[(畾/且)*毛]，詣王紛紜，王復以智，如上斷之。時檀膩䩭，便白王言：『此諸債主，將我來時，于彼道邊，有一毒蛇，慇勤倩我，寄意白王：「不知何故，從穴出時，柔軟便易，還入穴時，妨礙苦痛，我不自知何緣有是？」』王答之言：『所以然者，從穴出時，無有眾惱，心情和柔，身亦如是。蛇由在外，鳥獸諸事，觸嬈其身，瞋恚隆盛，身便粗大，是以入時，礙穴難前。卿可語之：「若汝在外，持心不瞋，如初出時則無此患。」』復白王言：『道見女人，倩我白王：「我在夫家，念父母舍，若在父舍，復念夫家，不知所以何緣乃爾？」』王復答言：『卿可語之：「由汝邪心，于父母舍更畜傍婿，汝在夫家念彼傍人；至彼小厭，還念正婿，是以爾耳。」卿可語之：「汝若持心，舍邪就正，則無此患

現代漢語譯本：當時國王明智聰慧，運用智謀權術，對兩位母親說：『現在只有一個孩子，兩位母親都來叫他，聽憑你們二人，各拉住他的一隻手，誰能拉到，這個孩子就是誰的。』那個不是孩子親生母親的人，對孩子沒有慈愛之心，就盡力猛拉，不害怕傷到孩子；而親生母親，對孩子慈愛深厚，就順著孩子愛護他，不忍心用力拉扯。國王辨別出真偽，對用力拉的人說：『你不是孩子的親生母親，你強拉別人的孩子，現在在國王面前，說出你的實情。』那人就向國王承認：『我確實是虛假的，冒認別人的孩子。大王英明聖哲！希望寬恕我的虛假過錯。』孩子回到他母親身邊，各自放他們離去。又有兩個人，爲了爭奪白色的[(畾/且)*毛]而爭吵，來到國王這裡紛紛議論，國王又用智慧，像上面那樣判決。當時檀膩䩭，就對國王說：『這些債主，帶我來的時候，在路邊，有一條毒蛇，懇切地請我，轉告大王：「不知道為什麼，從洞穴出來的時候，身體柔軟順暢，回到洞穴的時候，卻感到阻礙痛苦，我不知道是什麼原因？」』國王回答說：『之所以這樣，是因為從洞穴出來的時候，沒有各種煩惱，心情平和柔順，身體也是這樣。蛇在外面，受到鳥獸等各種事情的侵擾，嗔恨心旺盛，身體就變得粗大，因此進入洞穴的時候，就會感到阻礙難以前進。你可以告訴它：「如果在外，保持心不嗔恨，像剛出來的時候那樣，就不會有這種煩惱了。」』又對國王說：『我看到一個女人，請我轉告大王：「我在丈夫家，思念父母家，如果在父母家，又思念丈夫家，不知道為什麼會這樣？」』國王回答說：『你可以告訴她：「這是因為你心術不正，在父母家又另有情夫，你在丈夫家就思念那個情夫；等到對那個情夫稍有厭倦，又思念正夫，所以才會這樣。」你可以告訴她：「如果你能保持心正，捨棄邪念，迴歸正道，就不會有這種煩惱了。」』

English version: At that time, the king was wise and astute, using his intelligence and strategy, he said to the two mothers: 'Now there is only one child, and both of you are calling for him. Let each of you grab one of his hands, and whoever can pull him away, that child will belong to her.' The one who was not the child's biological mother had no compassion for the child, and pulled with all her might, not afraid of hurting him; while the biological mother, with deep love for her child, followed along and protected him, not bearing to pull him forcefully. The king discerned the truth, and said to the one who pulled hard: 'You are not his biological mother, you are forcefully pulling someone else's child. Now, in front of the king, tell the truth.' That person then admitted to the king: 'I am indeed false, falsely claiming another's child. Your Majesty is wise and sagacious! I hope you will forgive my false transgression.' The child was returned to his mother, and they were each allowed to leave. Again, there were two people, arguing over a white [(畾/且)*毛], who came to the king with their disputes. The king, using his wisdom, judged as he had before. At that time, Tan Ni Ni said to the king: 'When these creditors brought me here, on the side of the road, there was a venomous snake, earnestly asking me to convey a message to the king: "I don't know why, when I come out of the hole, my body is soft and smooth, but when I return to the hole, I feel obstructed and painful. I don't know what the reason is?"' The king replied: 'The reason for this is that when you come out of the hole, there are no troubles, your mind is peaceful and gentle, and your body is the same. When the snake is outside, it is disturbed by birds, beasts, and other things, and its anger grows, so its body becomes coarse and large. Therefore, when it enters the hole, it feels obstructed and difficult to move forward. You can tell it: "If you keep your heart free from anger when you are outside, like when you first came out, you will not have this trouble."' He then said to the king: 'I saw a woman, asking me to tell the king: "When I am in my husband's house, I miss my parents' home, and when I am in my parents' home, I miss my husband's home. I don't know why this is?"' The king replied: 'You can tell her: "This is because your heart is not righteous. In your parents' home, you have another lover, and when you are in your husband's home, you miss that lover. When you are slightly tired of that lover, you miss your rightful husband, and that is why it is so." You can tell her: "If you can keep your heart righteous, abandon evil thoughts, and return to the right path, you will not have this trouble."'

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。」』又白王言：『道邊樹上，見有一雉，倩我白王：「我在余樹，鳴聲不好，若在此樹，鳴聲哀和，不知其故何緣如是？」』王告彼人：『所以爾者，由彼樹下有大釜金，是以于上，鳴聲哀好；余處無金，是以住上，音聲不好。』王告檀膩䩭：『卿之多過，吾已釋汝，汝家貧窮困苦理極，樹下釜金，應是我有，就用與汝，卿可掘取。』奉受王教，一一答報。掘取彼金，貿易田業，一切所須，皆無乏少，便為富人，盡世快樂。」

佛告阿難：「爾時大王，阿婆羅提目佉者，豈異人乎？我身是也。爾時婆羅門檀膩䩭者，今婆羅門賓頭盧埵阇是。我往昔時，免其眾厄，施以珍寶，令其快樂；吾今成佛，復拔彼苦，施以無盡法藏寶財。」

尊者阿難，及諸眾會，聞佛所說，歡喜奉行。

賢愚經卷第十二

（五四）師質子摩頭羅世質品第四十七(丹本為五十四)

一時佛在舍衛國祇樹給孤獨園。爾時國中，有一婆羅門，字曰師質，居家大富，無有子息，詣六師所，問其因緣。六師答言：「汝相無兒。」爾時師質便還歸家，著垢膩衣，愁思不樂，而自念言：「我無子息，一旦命終，居家財物，當入國王。」思惟是已，益增愁惱。婆羅門婦，與一比丘尼共為知識。時比丘尼，值到其舍，見其夫主，憂愁燋悴，便問之言：「汝夫何故，愁悴如是？」婆羅門婦，即答之曰：「家無子姓，往問六師，六師占相云當無兒。以是之故，愁憂不樂

現代漢語譯本：'又（那個人）對國王說：『我在路邊的樹上，看見一隻野雞，它讓我告訴國王：「我在別的樹上，叫聲不好聽，如果在這棵樹上，叫聲就哀婉和諧，不知道這是什麼原因？」』國王告訴那個人：『之所以這樣，是因為那棵樹下有大釜的金子，所以在樹上，叫聲哀婉好聽；其他地方沒有金子，所以住在那裡，聲音不好聽。』國王告訴檀膩䩭：『你的過錯很多，我已經赦免你了，你家貧窮困苦到了極點，樹下的金子，應該是我擁有的，就用來給你吧，你可以去挖掘。』（檀膩䩭）接受了國王的教誨，一一回答並回報。他挖掘了那些金子，用來交易田地產業，一切所需，都沒有缺乏，就成了富人，一生都快樂。』 佛陀告訴阿難：『那時的大王，阿婆羅提目佉，難道是別人嗎？就是我的前身。那時的婆羅門檀膩䩭，就是現在的婆羅門賓頭盧埵阇。我過去的時候，免除了他的眾多災難，施捨給他珍寶，讓他快樂；我現在成佛，又拔除他的痛苦，施捨給他無盡的法藏寶財。』 尊者阿難，以及在場的所有人，聽了佛陀所說，都歡喜地奉行。 賢愚經卷第十二 （五四）師質子摩頭羅世質品第四十七(丹本為五十四) 一時，佛陀在舍衛國的祇樹給孤獨園。當時，國中有一位婆羅門，名叫師質，家裡非常富有，但沒有子嗣，他去拜訪六師，詢問其中的因緣。六師回答說：『你的面相沒有兒子。』當時，師質就回到家中，穿著骯髒的衣服，憂愁不樂，自己想著：『我沒有子嗣，一旦命終，家裡的財產，都將歸國王所有。』想到這裡，更加愁惱。婆羅門的妻子，與一位比丘尼是朋友。當時，比丘尼來到他們家，看到她的丈夫，憂愁憔悴，就問她說：『你的丈夫為什麼這樣憂愁憔悴？』婆羅門的妻子，就回答說：『家裡沒有子嗣，去問六師，六師占卜說他沒有兒子。因為這個緣故，憂愁不樂。』

English version: 'And (that person) said to the king: 『On a tree by the road, I saw a pheasant, and it asked me to tell the king: 「On other trees, my calls are not pleasant, but on this tree, my calls are mournful and harmonious. I don』t know why this is so.」』 The king told that person: 『The reason for this is that there is a large pot of gold under that tree, so on that tree, the calls are mournful and pleasant; other places have no gold, so when it stays there, the sound is not pleasant.』 The king told Tan Ni Ni: 『Your faults are many, I have already forgiven you. Your family is extremely poor and distressed. The gold under the tree should belong to me, but I will give it to you. You can dig it up.』 (Tan Ni Ni) accepted the king』s teachings, answered and reported everything. He dug up the gold, used it to trade for fields and property, and everything he needed was not lacking. He became a rich man and was happy for his whole life.』 The Buddha told Ananda: 『The great king at that time, A Po Luo Ti Mu Qie, was he someone else? It was my previous life. The Brahmin Tan Ni Ni at that time is the current Brahmin Bin Tou Lu Tuo She. In the past, I freed him from many disasters, bestowed upon him treasures, and made him happy; now that I have become a Buddha, I will again remove his suffering and bestow upon him the endless treasure of the Dharma.』 Venerable Ananda, and all those present, having heard what the Buddha said, joyfully practiced it. The Sutra of the Wise and the Foolish, Volume 12 (54) The Chapter on Master Zhi's Son, Mo Tou Luo Shi Zhi, the Forty-Seventh (Dan version is Fifty-Fourth) At one time, the Buddha was in the Jeta Grove of Anathapindika in the country of Shravasti. At that time, in the country, there was a Brahmin named Master Zhi, whose family was very wealthy, but he had no children. He went to visit the six teachers and asked about the cause of this. The six teachers replied: 『Your face shows that you have no son.』 At that time, Master Zhi returned home, wearing dirty clothes, worried and unhappy, thinking to himself: 『I have no children, and once I die, all the family property will belong to the king.』 Thinking of this, he became even more distressed. The Brahmin's wife was friends with a Bhikkhuni. At that time, the Bhikkhuni came to their house and saw her husband, worried and haggard, and asked her: 『Why is your husband so worried and haggard?』 The Brahmin's wife replied: 『The family has no children, and we went to ask the six teachers. The six teachers divined that he has no son. Because of this, he is worried and unhappy.』

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。」時比丘尼，復語之言：「六師之徒，非一切智，何能知人業行因緣？如來在世，明達諸法，過去未來，無所障礙，可往問之，必足了知。」比丘尼去後，婦便白夫如向所聞。時夫聞已，心便開悟，更著新衣，往詣佛所，稽首佛足，而白佛言：「我之相命，當有兒不？」世尊告曰：「汝當有兒，福德具足，生長已大當樂出家。」婆羅門聞歡喜無量，而作是言：「但使有兒，學道何苦？」時因請佛及比丘僧，明日舍食，是時世尊默然許之。

明日時到，佛與眾僧，往詣其家，眾坐已定，婆羅門夫婦齊心同志，敬奉飲食。眾會食竟，佛及眾僧，還歸所止，路由一澤，中有泉水，甚為清美，佛與比丘僧，便住休息。諸比丘眾，各各洗缽，有一獼猴，來從阿難，求索其缽，阿難恐破，不欲與之。佛告阿難：「速與勿憂。」奉教便與。獼猴得缽，持至蜜樹，盛滿缽來，奉上世尊。世尊告曰：「去中不凈。」獼猴即時，拾去蜂蟲，極令潔凈。佛便告言：「以水和之。」如語著水，和調已竟，奉授世尊。世尊受已，分佈與僧，咸共飲之，皆悉周遍。獼猴歡喜，騰躍起舞，墮大坑中，即便命終，魂識受胎于師質家。時師質婦，便覺有娠，日月已足，生一男兒，面首端正，世之少雙。當生之時，家內器物，自然滿蜜，師質夫婦，喜不自勝。請諸相師，佔其吉兇。相師占訖，而告之言：「此兒有德，甚善無比。」因為作字，字摩頭羅瑟質，晉言蜜勝，以其初生之日蜜為瑞應，故因名焉

現代漢語譯本：當時，那位比丘尼又對她說：『六師的徒弟並非全知，怎麼能知道人的業行因緣呢？如來佛在世時，明瞭通達一切法，對於過去和未來都沒有障礙，你可以去問他，必定能完全瞭解。』比丘尼離開后，婦人便把聽到的告訴了丈夫。當時，丈夫聽了之後，心中豁然開悟，換上新衣服，前往佛陀所在之處，向佛陀頂禮，並對佛陀說：『我的命相如何，會有孩子嗎？』世尊告訴他：『你會有孩子，福德具足，長大後會喜歡出家。』婆羅門聽了，歡喜無量，並說：『只要有孩子，學道又有什麼苦呢？』當時，他邀請佛陀和比丘僧團，第二天到他家接受供養。當時，世尊默然答應了。 第二天，時間到了，佛陀和眾僧前往他家，大家坐定后，婆羅門夫婦同心同德，恭敬地供奉飲食。大家用完餐后，佛陀和眾僧返回住處，路過一片沼澤，那裡有一處泉水，非常清澈甘美，佛陀和比丘僧團便停下來休息。眾比丘各自洗缽，這時，有一隻獼猴來到阿難面前，向他索要缽，阿難擔心缽被弄壞，不想給它。佛陀告訴阿難：『快給它，不要擔心。』阿難遵從教誨，便給了它。獼猴得到缽后，拿著缽到蜜樹那裡，盛滿缽蜜，奉獻給世尊。世尊說：『去掉裡面的不乾淨的東西。』獼猴立刻撿去蜂蟲，使之非常乾淨。佛陀便說：『用水調和一下。』獼猴按照佛陀的話，用水調和好后，奉獻給世尊。世尊接受后，分給眾僧，大家都喝到了，非常周遍。獼猴歡喜地跳躍起舞，掉進大坑中，當即命終，魂識投胎到師質家。當時，師質的妻子便覺得有了身孕，足月后，生下一個男孩，容貌端正，世間少有。出生時，家中器物自然盛滿蜂蜜，師質夫婦高興得無法自持。他們請來相師，占卜孩子的吉兇。相師占卜后，告訴他們：『這個孩子有德，非常殊勝。』於是給他取名為摩頭羅瑟質，晉語意為蜜勝，因為他出生時蜂蜜為瑞應，所以因此得名。

English version: At that time, the bhikkhuni again said to her, 'The disciples of the six teachers are not omniscient, how can they know the karmic causes and conditions of people's actions? When the Tathagata was in the world, he clearly understood all dharmas, and there were no obstacles to the past and the future. You can go and ask him, and you will surely understand everything.' After the bhikkhuni left, the woman told her husband what she had heard. At that time, after the husband heard this, his mind suddenly opened up, he changed into new clothes, went to where the Buddha was, bowed at the Buddha's feet, and said to the Buddha, 'What is my fate, will I have children?' The World Honored One told him, 'You will have children, with abundant blessings, and when they grow up, they will like to leave home.' The Brahmin heard this and was immeasurably happy, and said, 'As long as I have children, what is the hardship of learning the Way?' At that time, he invited the Buddha and the Sangha of bhikkhus to his house for offerings the next day. At that time, the World Honored One silently agreed. The next day, when the time came, the Buddha and the Sangha went to his house. After everyone was seated, the Brahmin couple, with one heart and one mind, respectfully offered food. After everyone had finished eating, the Buddha and the Sangha returned to their residence, passing by a swamp where there was a spring, which was very clear and sweet. The Buddha and the Sangha of bhikkhus stopped to rest. The bhikkhus washed their bowls, and at this time, a monkey came to Ananda and asked for his bowl. Ananda was worried that the bowl would be broken and did not want to give it to him. The Buddha told Ananda, 'Give it to him quickly, don't worry.' Ananda followed the teaching and gave it to him. After the monkey got the bowl, he took the bowl to the honey tree, filled the bowl with honey, and offered it to the World Honored One. The World Honored One said, 'Remove the unclean things inside.' The monkey immediately picked out the bees and insects, making it very clean. The Buddha then said, 'Mix it with water.' The monkey, according to the Buddha's words, mixed it with water and offered it to the World Honored One. After the World Honored One accepted it, he distributed it to the Sangha, and everyone drank it, all around. The monkey happily jumped and danced, fell into a big pit, and immediately died. His soul was reborn in the house of Master Zhi. At that time, Master Zhi's wife felt that she was pregnant. After the full term, she gave birth to a boy, with a handsome face, rare in the world. At the time of his birth, the utensils in the house were naturally filled with honey. Master Zhi and his wife were overjoyed. They invited fortune tellers to predict the child's fortune. After the fortune tellers made their predictions, they told them, 'This child has virtue, and is extremely excellent.' So they named him Madhura-stha-jita, which in Jin language means 'honey-victor', because honey was an auspicious sign at the time of his birth, hence the name.

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。兒年已大，求索出家，父母戀惜不肯放之，兒復慇勤白其父母：「若必違遮不從我願，當取命終，不能處俗。」父母議言：「昔日世尊，已豫記之，云當出家。今若固留，或能取死，就當聽之。」共議已決，而告兒言：「隨汝所志。」兒大欣踴往到佛所，稽首作禮求索出家，世尊告言：「善來比丘！」鬚髮自墮，法衣在身，便成沙門，因為廣說四諦妙法種種諸理，心開結盡，得阿羅漢。每與諸比丘，人間游化，若渴乏時，擲缽空中，自然滿蜜，眾人共飲，咸蒙充足。

是時阿難白佛言：「世尊！摩頭羅瑟質，積何功德，出家未久，獲得應真，意有所須，隨意而得？」佛告阿難：「汝憶往日受師質請不？」答言：「憶之。」佛言：「阿難！于彼食還，至空澤中，時有獼猴從汝索缽，盛蜜施佛，佛為受之，欣悅起舞，墮坑即死，汝復憶不？」答言：「憶之。」佛語阿難：「彼獼猴者，今摩頭羅瑟質是，由其見佛歡喜施蜜，得生彼家，姿貌端正，出家學道，速成無漏。」

阿難長跪，重白佛言：「復有何緣，生獼猴中？」

佛告阿難：「乃往過去，迦葉佛時，有年少比丘，見他沙門跳渡渠水而作是言：『彼人飄疾熟似獼猴。』彼時沙門聞是語已，便問之曰：『汝識我不？』答言：『識汝。汝是迦葉佛時沙門，何以不識也？』時彼沙門，復語之言：『汝莫呼我假名沙門，沙門諸果，我悉備辦

兒子年紀大了，請求出家，父母憐惜不肯放他走，兒子又懇切地告訴父母：『如果一定要違背阻攔不讓我如願，我就要自殺，不能在俗世生活。』父母商議說：『以前世尊已經預言過，說他應當出家。現在如果強留，或許會自殺，就應當聽他的。』大家商議決定后，告訴兒子說：『隨你的心願吧。』兒子非常高興地跑到佛陀那裡，叩頭作禮請求出家，世尊告訴他說：『善來比丘！』鬚髮自然脫落，法衣穿在身上，就成了沙門，佛陀為他廣泛地宣說了四諦妙法種種道理，他心開意解，煩惱盡除，證得阿羅漢果。他經常和眾比丘一起，在人間游化，如果感到口渴飢餓，就將缽拋向空中，缽里自然充滿蜂蜜，大家一起飲用，都感到非常滿足。 這時阿難問佛說：『世尊！摩頭羅瑟質，積了什麼功德，出家沒多久，就獲得阿羅漢果，想要什麼，就能隨意得到？』佛告訴阿難說：『你還記得以前接受師質的邀請嗎？』阿難回答說：『記得。』佛說：『阿難！在那次吃飯回來，走到空曠的沼澤地時，有隻獼猴向你索要缽，你盛了蜂蜜供養佛，佛接受了，高興地跳舞，結果掉進坑裡死了，你還記得嗎？』阿難回答說：『記得。』佛告訴阿難說：『那隻獼猴，就是現在的摩頭羅瑟質，因為他見到佛歡喜地供養蜂蜜，所以轉生到那戶人家，容貌端正，出家學道，很快就證得了無漏果。』 阿難長跪，再次問佛說：『又是什麼因緣，讓他轉生為獼猴呢？』 佛告訴阿難說：『在過去很久以前，迦葉佛在世時，有個年輕的比丘，看到其他沙門跳過水渠，就說：『那人跳躍的樣子真像獼猴。』當時那個沙門聽到這話后，就問他說：『你認識我嗎？』回答說：『認識你。你是迦葉佛時的沙門，怎麼會不認識呢？』當時那個沙門，又對他說：『你不要叫我假名沙門，沙門所證的果位，我都已經具備了。』

The son was grown and sought to leave home to become a monk. His parents, loving him, were unwilling to let him go. The son earnestly pleaded with his parents, 'If you must obstruct and prevent me from fulfilling my wish, I will take my own life, for I cannot live as a layman.' His parents discussed, saying, 'The World Honored One had previously predicted that he would leave home. If we insist on keeping him, he might take his own life. We should listen to him.' Having decided, they told their son, 'Follow your own will.' The son was overjoyed and went to the Buddha, bowed his head, and requested to leave home. The World Honored One said, 'Welcome, Bhikkhu!' His hair and beard fell off by themselves, and the monastic robe appeared on his body. He became a monk. The Buddha then extensively explained the Four Noble Truths and various principles. His mind opened, his defilements were exhausted, and he attained Arhatship. He often traveled with the other monks, and when they were thirsty or hungry, he would throw his bowl into the air, and it would naturally fill with honey. Everyone would drink from it and be satisfied. At that time, Ananda asked the Buddha, 'World Honored One! What merits did Madhura-rasa-sthita accumulate that he attained Arhatship so quickly after leaving home, and that he can obtain whatever he desires?' The Buddha told Ananda, 'Do you remember when you accepted the invitation of Sthita?' Ananda replied, 'I remember.' The Buddha said, 'Ananda! On the way back from that meal, when you reached the empty marsh, a monkey asked you for your bowl. You filled it with honey and offered it to the Buddha. The Buddha accepted it and danced with joy, then fell into a pit and died. Do you remember that?' Ananda replied, 'I remember.' The Buddha told Ananda, 'That monkey is now Madhura-rasa-sthita. Because he joyfully offered honey to the Buddha, he was reborn into that family, with a handsome appearance. He left home to study the Way and quickly attained the state of no outflows.' Ananda knelt down and asked the Buddha again, 'What was the cause for him to be reborn as a monkey?' The Buddha told Ananda, 'In the distant past, during the time of the Buddha Kashyapa, there was a young Bhikkhu who saw another Shramana jumping over a ditch and said, 'That person jumps as swiftly as a monkey.' When that Shramana heard this, he asked, 'Do you recognize me?' He replied, 'I recognize you. You are a Shramana from the time of the Buddha Kashyapa. How could I not recognize you?' Then the Shramana said to him, 'Do not call me a false Shramana. I have fully attained all the fruits of a Shramana.'

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。』年少聞已，毛衣皆豎，五體投地，求哀懺悔，由悔過故，不墮地獄；形呰羅漢，故致五百世中恒作獼猴。由前出家持禁戒故，今得見我，沐浴清化，得盡諸苦。」佛告阿難：「爾時年少比丘，今摩頭羅瑟質是。」

爾時阿難及諸大眾，聞佛所說，悲喜交懷，咸作是語：「身口意業，不可不護，緣是比丘不能護口，獲報如是。」

佛告阿難：「如汝所言。」因為四眾，廣說諸法，凈身口意，心垢除凈，各得道跡，有得須陀洹、斯陀含、阿那含、阿羅漢，有發無上正真道意，或有住于不退地者。眾會聞法，咸共歡喜，頂戴奉行。

（五五）檀彌離品第四十八(丹本為五十五)

一時佛在王舍城竹園之中。時拘薩羅國中，有一長者，字曇摩貫質，豪貴大富，無有子息。禱祀國中一切神祇，求索有子，精誠感神，婦即懷妊。日月期滿，生一男兒，軀體端嚴，世所希有，召諸相師，占相吉兇。相師佔之，知其有德，因為立字，名檀彌離。年既長大，其父命終，時波斯匿王，即以父爵封之。受王封已，父時舍宅，變成七寶，諸庫藏中，悉皆盈滿，種種具有。時王子流離，被純熱病，至為困悴，諸醫處藥，須牛頭栴檀用涂其身，當得除愈。王即出令，唱語國中：「誰有牛頭栴檀？持詣王家，市當雇直與千兩金。」令語盡遍，無持來者。時有一人，啟白王曰：「拘薩羅國檀彌離長者，家內大有。」

時王聞之，乘車馬輿，躬自往求，到檀彌離長者門前

『年少時聽到這些，汗毛都豎了起來，五體投地，哀求懺悔，因為悔過的緣故，沒有墮入地獄；因為形體醜陋像羅漢，所以導致五百世中一直做獼猴。因為之前出家持守戒律的緣故，現在能夠見到我，沐浴在清凈的教化中，得以消除一切痛苦。』佛告訴阿難：『那時年輕的比丘，就是現在的摩頭羅瑟質。』 當時阿難和所有大眾，聽到佛所說，悲喜交加，都這樣說：『身口意三業，不可不守護，因為這位比丘不能守護口業，所以得到這樣的果報。』 佛告訴阿難：『正如你所說。』於是為四眾弟子，廣泛宣說諸法，清凈身口意，使心垢得以清除乾淨，各自證得道果，有的證得須陀洹果、斯陀含果、阿那含果、阿羅漢果，有的發起了無上正真道的心意，有的安住于不退轉的地位。大眾聽聞佛法，都非常歡喜，頂戴奉行。 （五五）檀彌離品第四十八（丹本為五十五） 一時，佛在王舍城竹園之中。當時拘薩羅國中，有一位長者，名叫曇摩貫質，豪門貴族，非常富有，但沒有子嗣。他向國內所有的神祇祈禱，求子，精誠感動了神靈，他的妻子就懷了孕。到了足月，生了一個男孩，身體端正莊嚴，世所罕見，於是召集相師，占卜吉兇。相師占卜后，知道他有德行，因此給他取名為檀彌離。等到他長大后，他的父親去世了，當時波斯匿王，就用他父親的爵位封賞了他。接受王的封賞后，他父親的舊宅，變成了七寶所成，所有的庫藏中，都裝滿了各種各樣的寶物。當時王子流離，得了熱病，非常痛苦，所有的醫生開藥，都需要牛頭栴檀來塗抹他的身體，才能痊癒。國王就下令，在全國通告：『誰有牛頭栴檀？拿到王宮來，朝廷會用千兩黃金購買。』命令傳遍全國，但沒有人拿來。當時有一個人，稟告國王說：『拘薩羅國的檀彌離長者，家中有很多。』 當時國王聽到后，就乘坐車馬，親自前往求取，到了檀彌離長者的門前。

'Hearing this in my youth, my hair stood on end, I prostrated myself, begging for repentance. Because of my repentance, I did not fall into hell; because of my deformed appearance like an Arhat, I was a monkey for five hundred lifetimes. Because I had previously left home and kept the precepts, I am now able to see you, bathe in your pure teachings, and be freed from all suffering.' The Buddha told Ananda, 'That young monk was now Madhura-sthit.' At that time, Ananda and all the assembly, hearing what the Buddha said, were filled with both sorrow and joy, and all said, 'The actions of body, speech, and mind must be guarded. Because this monk could not guard his speech, he received such a retribution.' The Buddha told Ananda, 'As you say.' Then, for the four assemblies, he extensively expounded the Dharma, purifying their body, speech, and mind, so that the defilements of their minds were cleansed. Each attained the path, some attaining the Srotaapanna, Sakrdagamin, Anagamin, and Arhat fruits, some generating the intention for the unsurpassed, true, and right path, and some abiding in the non-retrogressive stage. The assembly, hearing the Dharma, were all filled with joy and respectfully practiced it. (55) Chapter 48 on Dhanmili (Chapter 55 in the Dan version) At one time, the Buddha was in the Bamboo Grove in Rajagriha. At that time, in the country of Kosala, there was an elder named Dhammaguna, a noble and wealthy man, but without any children. He prayed to all the deities in the country, seeking a son. His sincerity moved the gods, and his wife became pregnant. When the time came, she gave birth to a boy, whose body was handsome and dignified, rare in the world. He summoned fortune-tellers to divine his fortune. The fortune-tellers, after divination, knew that he had virtue, and therefore named him Dhanmili. When he grew up, his father passed away. At that time, King Prasenajit bestowed upon him his father's title. After receiving the king's title, his father's old house turned into seven treasures, and all the storehouses were filled with various treasures. At that time, Prince Virudhaka was suffering from a severe fever, and all the doctors prescribed medicine, requiring sandalwood to be applied to his body to be cured. The king then issued an order, announcing throughout the country, 'Who has sandalwood? Bring it to the palace, and the court will pay a thousand gold pieces.' The order spread throughout the country, but no one brought it. At that time, a person reported to the king, 'The elder Dhanmili of Kosala has a lot in his house.' When the king heard this, he rode in a carriage and went to seek it himself, arriving at the gate of the elder Dhanmili.

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。時守門人，即入白之：「波斯匿王來在門外。」長者歡喜，即出奉迎，請王入宮。前見外門，純以白銀，門內有女，面首端正，世無有雙，踞銀床，紡銀縷，小女十人，侍從左右。時王便問：「是汝婦耶？」答曰：「非也，是守門婢。」王續問之：「是小女輩，複用何為？」彌離答言：「通白訊息。」次入中門，純紺琉璃，門內有女，面貌端嚴，復勝於上，左右侍從，轉倍前數。進入內門，純以黃金，門內有女，顏貌端正，轉勝上者。坐金床，紡金縷左右侍人，復倍上數。王亦問之：「此女人者，是卿婦耶？」答言：「非也。」入到舍內，見琉璃地，清徹如水，屋間刻鏤種種獸形及水蟲像，風吹動之，影現地中，弈弈動搖，王見疑怖，謂是實水，而問之言：「余更無地，殿前作池？」彌離答言：「此非水也，是紺琉璃。」即脫手指七寶環玔，擲置於地，逕到彼際，礙壁乃住。王見歡喜，即共入內，升七寶殿。彌離夫人，在其殿上，所坐之床，用紺琉璃，更有妙床，請王令坐。彌離夫人，眼即淚出。王問之言：「何以淚出？不相喜耶？」夫人答言：「王來大善！但王衣服，有微煙氣，令我淚出，非是相憎。」王便問言：「今汝家內，不然火耶？」答言：「不也。」王問曰：「以何煮食？」答曰：「欲食之時，百味飯食，自然在前。」王復問言：「冥暮之時以何為明？」答言：「用摩尼珠。」即便閉戶及諸窗牖，出摩尼珠，明逾晝日

現代漢語譯本：這時，守門人立刻進去稟告說：『波斯匿王來到門外。』長者非常高興，立即出門迎接，請國王進入宮殿。國王先看到外門，完全用白銀製成，門內有一個女子，容貌端莊美麗，世上沒有能與之相比的，她坐在銀床上，紡著銀線，有十個小女孩在左右侍候。當時國王就問：『這是你的妻子嗎？』長者回答說：『不是，這是守門的婢女。』國王接著問：『這些小女孩，又是用來做什麼的呢？』彌離回答說：『用來傳遞訊息。』接著進入中門，完全用深藍色琉璃製成，門內有一個女子，容貌端莊美麗，比之前的女子更勝一籌，左右侍候的人，比之前多了一倍。進入內門，完全用黃金製成，門內有一個女子，容貌端莊美麗，比之前的女子更加出色。她坐在金床上，紡著金線，左右侍候的人，又比之前多了一倍。國王也問：『這個女子，是你的妻子嗎？』長者回答說：『不是。』進入到屋內，看到琉璃地面，清澈如水，屋裡雕刻著各種獸形和水蟲的圖案，風吹動時，影子映在地上，閃閃搖動，國王看到後感到疑惑和害怕，以為是真實的水，就問：『你沒有其他地方，在殿前挖了池塘嗎？』彌離回答說：『這不是水，是深藍色琉璃。』隨即脫下手指上的七寶戒指，扔在地上，戒指直接到了另一邊，碰到墻壁才停住。國王看到后非常高興，就一起進入屋內，登上七寶殿。彌離的夫人，在殿上，她坐的床，是用深藍色琉璃製成的，還有更精美的床，請國王坐下。彌離夫人，眼睛裡立刻流出眼淚。國王問：『為什麼流淚？是不高興嗎？』夫人回答說：『大王來真是太好了！只是大王的衣服，有輕微的煙氣，讓我流淚，不是因為憎恨。』國王就問：『現在你家裡，不生火嗎？』回答說：『不生火。』國王問：『用什麼煮飯呢？』回答說：『想吃飯的時候，各種美味佳餚，自然就出現在眼前。』國王又問：『天黑的時候用什麼照明？』回答說：『用摩尼寶珠。』隨即關上門和所有的窗戶，拿出摩尼寶珠，光明比白天還要亮。 現代漢語譯本：這時，守門人立刻進去稟告說：『波斯匿王來到門外。』長者非常高興，立即出門迎接，請國王進入宮殿。國王先看到外門，完全用白銀製成，門內有一個女子，容貌端莊美麗，世上沒有能與之相比的，她坐在銀床上，紡著銀線，有十個小女孩在左右侍候。當時國王就問：『這是你的妻子嗎？』長者回答說：『不是，這是守門的婢女。』國王接著問：『這些小女孩，又是用來做什麼的呢？』彌離回答說：『用來傳遞訊息。』接著進入中門，完全用深藍色琉璃製成，門內有一個女子，容貌端莊美麗，比之前的女子更勝一籌，左右侍候的人，比之前多了一倍。進入內門，完全用黃金製成，門內有一個女子，容貌端莊美麗，比之前的女子更加出色。她坐在金床上，紡著金線，左右侍候的人，又比之前多了一倍。國王也問：『這個女子，是你的妻子嗎？』長者回答說：『不是。』進入到屋內，看到琉璃地面，清澈如水，屋裡雕刻著各種獸形和水蟲的圖案，風吹動時，影子映在地上，閃閃搖動，國王看到後感到疑惑和害怕，以為是真實的水，就問：『你沒有其他地方，在殿前挖了池塘嗎？』彌離回答說：『這不是水，是深藍色琉璃。』隨即脫下手指上的七寶戒指，扔在地上，戒指直接到了另一邊，碰到墻壁才停住。國王看到后非常高興，就一起進入屋內，登上七寶殿。彌離的夫人，在殿上，她坐的床，是用深藍色琉璃製成的，還有更精美的床，請國王坐下。彌離夫人，眼睛裡立刻流出眼淚。國王問：『為什麼流淚？是不高興嗎？』夫人回答說：『大王來真是太好了！只是大王的衣服，有輕微的煙氣，讓我流淚，不是因為憎恨。』國王就問：『現在你家裡，不生火嗎？』回答說：『不生火。』國王問：『用什麼煮飯呢？』回答說：『想吃飯的時候，各種美味佳餚，自然就出現在眼前。』國王又問：『天黑的時候用什麼照明？』回答說：『用摩尼寶珠。』隨即關上門和所有的窗戶，拿出摩尼寶珠，光明比白天還要亮。

English version: At that time, the gatekeeper immediately went in to report, saying, 'King Pasenadi has arrived outside the gate.' The elder was very pleased and immediately went out to greet him, inviting the king into the palace. The king first saw the outer gate, made entirely of silver, and inside the gate was a woman with a dignified and beautiful face, unparalleled in the world. She was sitting on a silver bed, spinning silver thread, with ten young girls attending to her on the left and right. At that time, the king asked, 'Is this your wife?' The elder replied, 'No, she is a gatekeeping maid.' The king then asked, 'What are these young girls used for?' Milī replied, 'They are used to deliver messages.' Then they entered the middle gate, made entirely of dark blue lapis lazuli. Inside the gate was a woman with a dignified and beautiful face, even more beautiful than the previous one, and the attendants on the left and right were twice as many as before. Entering the inner gate, made entirely of gold, there was a woman with a dignified and beautiful face, even more outstanding than the previous one. She was sitting on a golden bed, spinning golden thread, and the attendants on the left and right were twice as many as before. The king also asked, 'Is this woman your wife?' The elder replied, 'No.' Entering the house, he saw a lapis lazuli floor, clear as water. The room was carved with various animal shapes and water insect images. When the wind blew, the shadows appeared on the ground, shimmering and moving. The king was suspicious and afraid, thinking it was real water, and asked, 'Do you have no other place, so you made a pond in front of the hall?' Milī replied, 'This is not water, it is dark blue lapis lazuli.' He then took off a seven-jeweled ring from his finger and threw it on the ground. The ring went straight to the other side, stopping only when it hit the wall. The king was very pleased and entered the house together, ascending the seven-jeweled hall. Milī's wife was in the hall, and the bed she was sitting on was made of dark blue lapis lazuli. There was an even more exquisite bed, which she invited the king to sit on. Milī's wife's eyes immediately filled with tears. The king asked, 'Why are you crying? Are you not happy?' The wife replied, 'It is wonderful that Your Majesty has come! But Your Majesty's clothes have a slight smoky smell, which makes me cry, not because of hatred.' The king then asked, 'Do you not light a fire in your house now?' She replied, 'No.' The king asked, 'What do you use to cook food?' She replied, 'When we want to eat, all kinds of delicious food appear naturally before us.' The king then asked, 'What do you use for light when it gets dark?' She replied, 'We use a mani pearl.' Then she closed the doors and all the windows, and took out the mani pearl, and the light was brighter than daytime. English version: At that time, the gatekeeper immediately went in to report, saying, 'King Pasenadi has arrived outside the gate.' The elder was very pleased and immediately went out to greet him, inviting the king into the palace. The king first saw the outer gate, made entirely of silver, and inside the gate was a woman with a dignified and beautiful face, unparalleled in the world. She was sitting on a silver bed, spinning silver thread, with ten young girls attending to her on the left and right. At that time, the king asked, 'Is this your wife?' The elder replied, 'No, she is a gatekeeping maid.' The king then asked, 'What are these young girls used for?' Milī replied, 'They are used to deliver messages.' Then they entered the middle gate, made entirely of dark blue lapis lazuli. Inside the gate was a woman with a dignified and beautiful face, even more beautiful than the previous one, and the attendants on the left and right were twice as many as before. Entering the inner gate, made entirely of gold, there was a woman with a dignified and beautiful face, even more outstanding than the previous one. She was sitting on a golden bed, spinning golden thread, and the attendants on the left and right were twice as many as before. The king also asked, 'Is this woman your wife?' The elder replied, 'No.' Entering the house, he saw a lapis lazuli floor, clear as water. The room was carved with various animal shapes and water insect images. When the wind blew, the shadows appeared on the ground, shimmering and moving. The king was suspicious and afraid, thinking it was real water, and asked, 'Do you have no other place, so you made a pond in front of the hall?' Milī replied, 'This is not water, it is dark blue lapis lazuli.' He then took off a seven-jeweled ring from his finger and threw it on the ground. The ring went straight to the other side, stopping only when it hit the wall. The king was very pleased and entered the house together, ascending the seven-jeweled hall. Milī's wife was in the hall, and the bed she was sitting on was made of dark blue lapis lazuli. There was an even more exquisite bed, which she invited the king to sit on. Milī's wife's eyes immediately filled with tears. The king asked, 'Why are you crying? Are you not happy?' The wife replied, 'It is wonderful that Your Majesty has come! But Your Majesty's clothes have a slight smoky smell, which makes me cry, not because of hatred.' The king then asked, 'Do you not light a fire in your house now?' She replied, 'No.' The king asked, 'What do you use to cook food?' She replied, 'When we want to eat, all kinds of delicious food appear naturally before us.' The king then asked, 'What do you use for light when it gets dark?' She replied, 'We use a mani pearl.' Then she closed the doors and all the windows, and took out the mani pearl, and the light was brighter than daytime.

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。時檀彌離跪白王言：「大王！何故勞屈尊神？」王告之曰：「我子流離，被病困篤須牛頭栴檀，故來索之。」彌離歡喜，將入諸藏，指示其物，七寶珍琦，明凈曜日，栴檀積聚，不可稱計，而語王言：「須者取之。」時王答言：「我須二兩。」便折與之，多少正足。即使侍從先送歸國。

時王敬念，而語之言：「汝當見佛。」彌離答言：「云何為佛？」王曰：「汝不聞乎？迦維羅衛，凈飯王子厭老病死，出家學道，道成號佛，三十二相、八十種好，神足智慧，殊挺無比，人天中尊故號為佛。」彌離聞已，深生敬心，而問王言：「今在何許？」王答之曰：「在王舍城竹園中止。」

王去之後，即往見佛，睹佛威顏，過逾國王所嘆萬倍，心懷歡喜，頭面作禮，問訊起居。佛為說法，得須陀洹道，長跪合掌，求索出家。佛即聽許。「善來比丘！」鬚髮便墮，法衣著身，重為說法四諦真法，苦習盡道，心垢都盡，成阿羅漢。

爾時阿難，及諸比丘，合掌白佛，問世尊言：「檀彌離比丘，有何功德，生於人中，受天福祿，不樂世樂；出家未久即獲道果？」

佛語阿難：「善聽當說！乃往過去，九十一劫時，世有佛名毗婆尸，滅度之後，于像法中，有五比丘，共計盟要，求覓靜處，當共行道。見一林澤，泉水清美，凈潔可樂，時諸比丘，俱共同聲，勸語一人：『此去城遠，乞食勞苦，汝當爲福，供養我等。』爾時一人，即便許可。往至人間，勸諸檀越，日為送食

時檀彌離跪著對國王說：『大王！為何要勞駕您這樣尊貴的神靈？』國王告訴他說：『我的兒子流離，被疾病困擾得很厲害，需要牛頭栴檀，所以來向你索取。』彌離很高興，領著國王進入各個庫房，指給他看那些物品，七寶珍奇，明亮耀眼，栴檀堆積如山，數都數不清，然後對國王說：『需要什麼就拿吧。』當時國王回答說：『我需要二兩。』彌離就折給他，份量正好足夠。國王立即讓侍從先送回國。 當時國王心懷敬意，對彌離說：『你應該去見佛。』彌離回答說：『什麼是佛呢？』國王說：『你沒聽說過嗎？迦維羅衛的凈飯王子厭倦了衰老、疾病和死亡，出家修行，得道后號稱佛，具有三十二種相貌、八十種美好特徵，神通廣大，智慧超群，無比殊勝，是人天之中最受尊敬的，所以被稱為佛。』彌離聽了之後，心中生起深深的敬意，問國王說：『現在佛在哪裡？』國王回答說：『在王舍城的竹園中居住。』 國王離開之後，彌離就去拜見佛陀，看到佛陀的威嚴容貌，比國王所讚歎的還要勝過萬倍，心中充滿歡喜，頭面著地行禮，問候起居。佛陀為他說法，他證得了須陀洹果位，長跪合掌，請求出家。佛陀就允許了。『善來比丘！』他的鬚髮隨即脫落，法衣穿在身上，佛陀又為他宣講四諦真理，苦、集、滅、道，他的心垢全部消除，成就了阿羅漢果位。 當時阿難和眾比丘，合掌對佛說，問世尊：『檀彌離比丘，有什麼功德，生在人間，享受天上的福祿，不貪戀世俗的快樂；出家不久就獲得了道果？』 佛陀告訴阿難：『仔細聽，我來告訴你！在過去很久以前，九十一劫的時候，世上有一位佛名叫毗婆尸，他滅度之後，在像法時期，有五位比丘，共同約定，尋找安靜的地方，一起修行。他們看到一片林澤，泉水清澈甘美，乾淨美好，令人喜愛，當時眾比丘，一起勸說其中一人：『這裡離城很遠，乞食很辛苦，你應該為我們積福，供養我們。』當時那人，就答應了。他到人間，勸說各位施主，每天送食物來。』

Then, Tanmili knelt and said to the king, 'Great King! Why do you trouble your noble self?' The king told him, 'My son, Liuli, is severely ill and needs sandalwood, so I have come to ask for it.' Tanmili was delighted and led the king into the various storehouses, pointing out the items. There were seven treasures, bright and dazzling, and sandalwood piled up in countless amounts. He then said to the king, 'Take what you need.' The king replied, 'I need two ounces.' Tanmili broke off the amount, which was exactly enough. The king immediately had his attendants send it back to the kingdom first. At that time, the king, with reverence in his heart, said to Tanmili, 'You should go see the Buddha.' Tanmili replied, 'What is a Buddha?' The king said, 'Have you not heard? Prince Siddhartha of Kapilavastu, weary of old age, sickness, and death, left home to practice the Way. Having attained enlightenment, he is called the Buddha. He possesses thirty-two marks and eighty excellent qualities, with supernatural powers and unsurpassed wisdom. He is the most revered among humans and gods, hence he is called the Buddha.' Upon hearing this, Tanmili developed deep respect and asked the king, 'Where is the Buddha now?' The king replied, 'He resides in the Bamboo Grove in Rajagriha.' After the king left, Tanmili went to see the Buddha. Seeing the Buddha's majestic countenance, which surpassed the king's praise by ten thousand times, his heart was filled with joy. He prostrated himself, paid his respects, and inquired about his well-being. The Buddha preached the Dharma to him, and he attained the state of Srotapanna. He knelt with his palms together, requesting to leave home. The Buddha then granted his request. 'Welcome, Bhikkhu!' His hair and beard immediately fell off, and he was clothed in monastic robes. The Buddha then preached the Four Noble Truths to him: suffering, its origin, its cessation, and the path. All defilements in his mind were eliminated, and he attained the state of Arhat. At that time, Ananda and the other Bhikkhus, with their palms together, said to the Buddha, 'World Honored One, what merits does Bhikkhu Tanmili possess that he was born among humans, enjoys heavenly blessings, does not crave worldly pleasures, and attained the fruit of the Way so soon after leaving home?' The Buddha told Ananda, 'Listen carefully, and I will tell you! In the distant past, ninety-one kalpas ago, there was a Buddha named Vipasyin. After his passing, during the Dharma-resembling period, there were five Bhikkhus who made a pact to seek a quiet place to practice together. They found a forest with clear and sweet springs, clean and pleasant, and they liked it. At that time, the Bhikkhus together urged one of them, 'This place is far from the city, and begging for food is difficult. You should accumulate merit for us and provide for us.' That person then agreed. He went among the people, persuading donors to send food daily.'

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。四人身安，專精行道，九十日中，便獲道果。即共同心，語此比丘：『緣汝之故，我等安隱，本心所規，今已得之。欲求何愿？恣汝求之。』時彼比丘心情歡喜，而作是言：『使我將來天上人中富貴自然，所愿之物，不加功力，皆悉而生，遭值聖師過逾仁等百千萬倍，聞法心凈疾獲道果。』」佛告阿難：「爾時比丘，今檀彌離是。緣其供給四比丘故，九十一劫，生天人中，豪貴尊嚴，不處貧窮卑賤之家，今得見我獲道度世。」

爾時阿難，及諸比丘，聞佛所說，各自勸勵，精進修道，有得初果乃至四果，有發曠濟之心住不退者，各各喜悅，頂戴奉行。

（五六）象護品第四十九(丹本為五十六)

一時佛在舍衛國祇樹給孤獨園。爾時摩竭國中，有一長者，生一男兒，相貌具足，甚可愛敬。其生之日，藏中自然出一金象，父母歡喜，便請相師，為其立字。時諸相師，見兒福德，問其父母：「此兒生日，有何瑞應？」即答之言：「有一金象，與兒俱生。」因瑞立字名曰象護。兒漸長大，像亦隨大，既能行步，像亦行步，出入進止，常不相離；若意不用，便住在內。像大小便，唯出好金。其象護者，常與五百諸長者子，共行遊戲，各各自說家內奇事。或有說言：「我家舍宅床榻坐席，悉是七寶。」或有自說：「我家屋舍及與園林，亦是眾寶。」復有說言：「吾家庫藏妙寶恒滿。」如是之比，種種眾多。是時象護，復自說言：「我初生日，家內自然，生一金象

四個人身心安穩，專心修行，九十天內，便獲得了道果。他們同心協力，對那位比丘說：『因為你的緣故，我們才得以安穩，原本的心願，現在已經實現了。你想要什麼願望？儘管提出來。』當時那位比丘心情歡喜，就說了這樣的話：『希望我將來在天上人間都能富貴自然，想要的東西，不用費力，都能自然而生，能遇到聖明的老師，超過仁慈的人百千萬倍，聽聞佛法后內心清凈，迅速獲得道果。』「佛告訴阿難：『當時的比丘，就是現在的檀彌離。因為他供養四位比丘的緣故，九十一劫以來，生在天上人間，都豪貴尊榮，不會處在貧窮卑賤的家庭，現在得以見到我，獲得道果，度脫世間。』 當時阿難，以及各位比丘，聽了佛所說的話，各自互相勉勵，精進修行，有的證得了初果乃至四果，有的發起了廣度眾生的心，住于不退轉的境界，各自都非常喜悅，頂戴奉行。 （五六）象護品第四十九（丹本為五十六） 一時，佛在舍衛國祇樹給孤獨園。當時摩竭國中，有一位長者，生了一個男孩，相貌端正，非常可愛。他出生的那天，家中自然出現了一隻金象，父母非常高興，就請來相師，為他取名字。當時各位相師，看到這孩子福德深厚，就問他的父母：『這孩子出生時，有什麼祥瑞的徵兆嗎？』他們就回答說：『有一隻金象，和這孩子一起出生。』因此就根據這個祥瑞，給他取名為象護。孩子漸漸長大，金象也隨著長大，孩子能走路了，金象也能走路，出入進退，常常不相分離；如果孩子不用它，它就待在家裡。金象大小便，都排出純金。這位象護，常常和五百位長者的兒子，一起玩耍，各自講述自己家裡的奇特事情。有的說：『我家裡的房屋床榻坐席，都是七寶做的。』有的說：『我家裡的房屋和園林，也都是各種珍寶。』還有的說：『我家裡的倉庫，珍寶總是滿滿的。』像這樣，各種各樣的事情很多。這時，像護也自己說：『我出生的時候，家裡自然出現了一隻金象。』

The four individuals were at peace, dedicated to practicing the Way, and within ninety days, they attained the fruit of the Way. They unanimously said to the monk, 'Because of you, we are at peace, and our original aspirations have now been fulfilled. What wish do you desire? Ask for it freely.' At that time, the monk was joyful and said, 'May I in the future be naturally wealthy and noble in heaven and among humans, and may the things I desire arise without effort. May I encounter a holy teacher who surpasses the benevolent by hundreds of thousands of times, and upon hearing the Dharma, may my mind be purified and may I quickly attain the fruit of the Way.' The Buddha told Ananda, 'That monk at that time is now Dānamili. Because of his offering to the four monks, for ninety-one kalpas, he has been born in heaven and among humans, always noble and honored, never in poor or lowly families. Now he has seen me, attained the Way, and liberated the world.' At that time, Ananda and all the monks, upon hearing what the Buddha had said, encouraged each other to diligently cultivate the Way. Some attained the first fruit up to the fourth fruit, and some developed the mind of vast salvation, dwelling in the state of non-retrogression. Each was filled with joy and respectfully practiced the teachings. (56) The Chapter on Elephant Guardian (Chapter 49 in the Dan version, which is 56) At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, in the country of Magadha, there was an elder who had a son, whose appearance was complete and very lovable. On the day of his birth, a golden elephant naturally appeared in the house. The parents were very happy and invited fortune tellers to name him. When the fortune tellers saw the child's great merit, they asked his parents, 'What auspicious signs were there on the day of this child's birth?' They replied, 'A golden elephant was born with the child.' Therefore, based on this auspicious sign, they named him Elephant Guardian. As the child grew, the elephant also grew. When the child could walk, the elephant could also walk. They were always together, coming and going; if the child did not need it, it would stay at home. The elephant's excrement and urine were pure gold. This Elephant Guardian often played with five hundred sons of elders, and they each talked about the strange things in their homes. Some said, 'The beds and seats in my house are all made of seven treasures.' Some said, 'My house and gardens are also made of various treasures.' Others said, 'The treasures in my storehouse are always full.' There were many such stories. At this time, Elephant Guardian also said, 'When I was born, a golden elephant naturally appeared in my house.'

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。我年長大，堪任行來，像亦如是，於我無違。我恒騎之，東西遊觀，遲疾隨意，甚適人情。其大小便，純是好金。」時王子阿阇貰，亦在其中，聞象護所說，便作是念：「若我為王，當奪取之。」既得作王，便召象護，教使將象共詣王所。時象護父，語其子曰：「阿阇貰王，兇暴無道，貪求慳吝，自父尚虐，何況餘人？今者喚卿，將貪卿象，儻能被奪。」其子答曰：「我此象者，無能劫得。」父子即時，共乘見王。時守門人，即入白王：「像護父子，乘像在門。」王告之曰：「聽乘象入。」時守門者，還出具告，像護父子，乘象徑前，既達宮內，爾乃下象，為王跪拜，問訊安否。王大歡喜，命令就座，賜與飲食，粗略談語，須臾之頃，辭王欲去，王告象護：「留像在此，莫將出也。」象護欣然，奉教留之，空步出宮。未久之間，像沒于地，踴出門外，像護還得乘之歸家。經由少時，便自唸曰：「國王無道，刑罰非理，因此象故，或能見害。今佛在世，澤潤群生，不如離家遵修梵行。」即白父母，求索入道，二親聽許，便辭而去，乘其金象，往至祇洹。既見世尊，稽首作禮，陳說本志，佛尋許言：「善來比丘！」鬚髮自落，法服在身，便成沙門，佛便為說四諦要法，神心超悟，便逮羅漢。每與諸比丘，林間樹下，思惟修道，其金象者，恒在目前。舍衛國人，聞有金象，競集觀之，匆鬧不靜，妨廢行道。時諸比丘，以意白佛，佛告象護：「因此象故，致有煩憒，卿今可疾遣象令去

我年歲大了，可以自己行走，這頭象也是如此，對我來說沒有不合適的。我經常騎著它，四處遊覽，快慢隨意，非常合乎我的心意。它的大小便，都是純粹的好金子。 當時王子阿阇世也在其中，聽到象護所說，就產生了這樣的想法：『如果我當了國王，一定要把它奪過來。』等到他當上國王后，就召見象護，命令他把像一起帶到王宮。當時象護的父親對兒子說：『阿阇世王兇殘暴虐，貪婪吝嗇，連自己的父親都虐待，更何況其他人呢？現在叫你，是想貪圖你的象，恐怕會被奪走。』他的兒子回答說：『我的這頭象，沒有人能搶走。』父子倆立刻一起騎著象去見國王。當時守門人，立刻進去稟告國王：『象護父子，騎著像在門外。』國王告訴他說：『讓他們騎著象進來。』當時守門人，出來轉告，像護父子，騎著象直接進入，到達宮內，這才下象，向國王跪拜，問候安好。國王非常高興，命令他們入座，賜給他們飲食，簡單地談了幾句，一會兒，他們就向國王告辭要走，國王告訴象護：『把象留在這裡，不要帶走。』象護欣然接受，遵從命令把象留下，空著手走出宮殿。沒過多久，像就沒入地下，從門外跳了出來，像護又騎上它回家了。過了一段時間，他自己想到：『國王無道，刑罰不公正，因為這頭象的緣故，或許會遭到迫害。現在佛在世，恩澤潤澤眾生，不如離開家去修行。』就告訴父母，請求出家修行，父母聽從允許，他就告別父母離去，騎著他的金象，前往祇洹精舍。見到世尊后，叩頭行禮，陳述自己的本願，佛陀隨即說道：『善來比丘！』他的鬚髮自然脫落，法衣穿在身上，就成了沙門，佛陀就為他講說四諦的要法，他的心神超脫領悟，就證得了羅漢果位。他經常和眾比丘，在樹林間樹下，思考修行，那頭金象，經常出現在眼前。舍衛國的人，聽說有金象，都爭相聚集觀看，喧鬧不安靜，妨礙了修行。當時眾比丘，把這個意思告訴了佛陀，佛陀告訴象護：『因為這頭象的緣故，導致了煩惱喧鬧，你現在可以趕快讓象離開。』

I am old enough to walk on my own, and the elephant is the same, it is not unsuitable for me. I often ride it, traveling around, fast or slow as I please, which is very agreeable to my feelings. Its excrement, both large and small, is pure good gold. At that time, Prince Ajatasatru was also among them. Upon hearing what the elephant keeper said, he had this thought: 'If I become king, I must seize it.' After he became king, he summoned the elephant keeper and ordered him to bring the elephant to the palace. At that time, the elephant keeper's father said to his son: 'King Ajatasatru is cruel and tyrannical, greedy and stingy. He even mistreats his own father, let alone others. Now he is calling for you because he covets your elephant, and it is likely to be taken away.' His son replied: 'No one can seize my elephant.' The father and son immediately rode the elephant together to see the king. At that time, the gatekeeper immediately went in to report to the king: 'The elephant keeper and his son are outside the gate riding an elephant.' The king told him: 'Let them come in riding the elephant.' The gatekeeper then went out to inform them, and the elephant keeper and his son rode the elephant directly in, reaching the palace, where they dismounted, knelt before the king, and inquired about his well-being. The king was very pleased, ordered them to take a seat, gave them food and drink, and after a brief conversation, they bid farewell to the king. The king told the elephant keeper: 'Leave the elephant here, do not take it away.' The elephant keeper gladly accepted, obeyed the order, and left the palace empty-handed. Before long, the elephant disappeared into the ground and jumped out from outside the gate, and the elephant keeper rode it home again. After some time, he thought to himself: 'The king is unjust and his punishments are unreasonable. Because of this elephant, I might be harmed. Now that the Buddha is in the world, his grace benefits all beings, it would be better to leave home and practice the pure life.' He then told his parents, asking to leave home to practice, and his parents agreed. He then bid farewell to his parents and left, riding his golden elephant to Jetavana Monastery. After seeing the World Honored One, he bowed and paid his respects, stating his original intention. The Buddha then said: 'Welcome, Bhikkhu!' His hair and beard naturally fell off, and the monastic robe was on his body, and he became a monk. The Buddha then explained the essential teachings of the Four Noble Truths to him, and his mind transcended and awakened, and he attained the Arhatship. He often meditated and practiced with the other monks under the trees in the forest, and the golden elephant was always in front of him. The people of Sravasti, hearing about the golden elephant, all gathered to watch it, causing a noisy disturbance that hindered their practice. At that time, the monks told the Buddha about this, and the Buddha told the elephant keeper: 'Because of this elephant, there is disturbance and noise, you should quickly send the elephant away.'

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。」象護白佛：「久欲遣之，然不肯去。」佛復告曰：「汝可語之：『我今生分已盡，更不用汝。』如是至三，像當滅矣。」爾時象護，奉世尊教，向像三說：「吾不須汝。」是時金象，即入地中。

時諸比丘，咸共奇怪，白世尊言：「像護比丘，本修何德，於何福田種此善根，乃獲斯報巍巍如是？」

佛告阿難及諸比丘：「若有眾生，於三寶福田之中，種少少之善，得無極果。乃往過去，迦葉佛時，時彼世人，壽二萬歲。彼佛教化周訖，遷神泥洹，分佈靈骨，多起塔廟。時有一塔，中有菩薩本從兜率天所乘象來下，入母胎時像。彼時象身，有少剝破。時有一人，值行繞塔，見象身破，便自念言：『此是菩薩所乘之象，今者損壞，我當治之。』取泥用補，雌黃污涂，因立誓願：『使我將來恒處尊貴，財用無乏。』彼人壽終，生於天上，盡天之命，下生人間，常生尊豪富樂之家，顏貌端正，與世有異，恒有金象，隨時侍衛。」佛告阿難：「欲知爾時治像人者，今象護是。由於彼世治象之故，從是以來，天上人中，封受自然；緣其敬心，奉三尊故，今遭值我，稟受妙化，心垢都盡，逮阿羅漢。」

慧命阿難及諸眾會，聞佛所說，莫不開解，各得其所，有得須陀洹、斯陀含、阿那含、阿羅漢者，有發無上正真道意者，有證不退位者，莫不歡喜，敬戴奉行。

（五七）波婆離品第五十(丹本為五十七)

一時佛在王舍城鷲頭山中，與尊弟子千二百五十人俱

現代漢語譯本：『象護』對佛說：『我早就想讓它走了，但是它不肯離開。』佛又告訴他說：『你可以告訴它：『我今生的緣分已經盡了，不再需要你了。』這樣說三次，那頭象就會消失了。』當時，像護遵從世尊的教誨，對著象說了三次：『我不需要你了。』這時，那頭金象就立刻進入了地裡。 當時，眾比丘都感到非常奇怪，就問世尊說：『象護比丘，他過去修了什麼功德，在什麼福田里種下了這樣的善根，才獲得如此殊勝的果報呢？』 佛告訴阿難和眾比丘說：『如果有眾生，在三寶的福田中，種下少許的善根，就能得到無量的果報。在過去很久以前，迦葉佛在世的時候，當時的人壽命有兩萬歲。那時，佛的教化已經圓滿結束，佛遷神入涅槃，分發靈骨，建造了很多塔廟。當時有一座塔，裡面有菩薩從兜率天乘坐象下來，進入母胎時的塑像。那時，像的身體有些破損。當時有一個人，繞塔行走時，看到象的身體破損了，就自己想：『這是菩薩所乘的象，現在損壞了，我應當把它修好。』於是就取來泥土修補，用雌黃塗抹，因此立下誓願：『使我將來永遠處於尊貴的位置，財富用之不竭。』那個人壽命終結后，就生到天上，天上的壽命結束后，又下生到人間，常常出生在尊貴富裕的家庭，容貌端正，與世人不同，並且常常有金象，隨時侍衛。』佛告訴阿難說：『想知道那時修補象的人是誰嗎？就是現在的象護。由於他前世修補象的緣故，從那時以來，在天上人間，自然地享受福報；因為他敬畏的心，奉事三寶的緣故，現在遇到我，接受了微妙的教化，心中的污垢都已清除，證得了阿羅漢果。』 慧命阿難和在場的眾人，聽了佛所說的話，沒有不明白的，各自得到了相應的成就，有的證得了須陀洹果、斯陀含果、阿那含果、阿羅漢果，有的發起了無上正真道的心意，有的證得了不退轉的果位，沒有不歡喜的，都恭敬地信奉和實行。 （五七）波婆離品第五十（丹本為五十七） 一時，佛在王舍城鷲頭山中，與尊貴的弟子一千二百五十人在一起。

English version: 'Elephant Protector' said to the Buddha, 'I have long wanted to send it away, but it refuses to leave.' The Buddha then told him, 'You can tell it: 'My life's fate is exhausted, and I no longer need you.' Say this three times, and the elephant will disappear.' At that time, Elephant Protector followed the Buddha's teachings and said to the elephant three times, 'I do not need you.' At that moment, the golden elephant immediately entered the ground. At that time, all the monks felt very strange and asked the Buddha, 'What merits did the monk Elephant Protector cultivate in the past, and in what field of merit did he plant such good roots, that he obtained such a magnificent reward?' The Buddha told Ananda and the monks, 'If there are sentient beings who plant even a small amount of good roots in the field of merit of the Three Jewels, they will obtain immeasurable rewards. In the very distant past, during the time of the Buddha Kasyapa, people at that time lived for twenty thousand years. At that time, the Buddha's teachings had been completed, and the Buddha entered Nirvana, distributing his relics and building many pagodas. At that time, there was a pagoda, inside which was a statue of the Bodhisattva riding an elephant from Tushita Heaven, when he entered his mother's womb. At that time, the elephant's body was slightly damaged. At that time, a person, while walking around the pagoda, saw that the elephant's body was damaged, and thought to himself, 'This is the elephant ridden by the Bodhisattva, and now it is damaged, I should repair it.' So he took mud to repair it, and smeared it with orpiment, and therefore made a vow: 'May I always be in a noble position in the future, and may my wealth be inexhaustible.' After that person's life ended, he was born in heaven, and after his life in heaven ended, he was born again in the human world, often born into noble and wealthy families, with a handsome appearance, different from ordinary people, and always had a golden elephant, serving him at all times.' The Buddha told Ananda, 'Do you want to know who the person who repaired the elephant at that time was? It is the current Elephant Protector. Because of his repairing the elephant in his previous life, from that time on, in heaven and in the human world, he naturally enjoyed blessings; because of his reverent heart, serving the Three Jewels, he now encountered me, received the wonderful teachings, and all the defilements in his heart have been cleared, and he has attained the Arhatship.' The Venerable Ananda and all those present, upon hearing what the Buddha said, all understood, and each attained their respective achievements. Some attained the Srotapanna fruit, the Sakadagami fruit, the Anagami fruit, and the Arhat fruit. Some aroused the intention for the unsurpassed true path, and some attained the state of non-retrogression. There was no one who was not joyful, and they all respectfully believed and practiced. (57) Chapter Fifty: The Chapter of Pavaari (Dan version is fifty-seven) At one time, the Buddha was in the Vulture Peak Mountain in Rajagriha, together with his venerable disciples, one thousand two hundred and fifty in number.

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。爾時波羅㮈王，名波羅摩達，王有輔相，生一男兒，三十二相，眾好備滿，身色紫金，姿容挺特。輔相見子，倍增怡悅，即召相師，令占相之。相師披看，嘆言：「奇哉！相好畢滿，功德殊備，智辯通達，出逾人表。」輔相益喜，因為立字，相師復問：「自從生來，有何異事？」輔相答言：「甚怪異常，其母素性，不能良善，懷妊已來，悲矜苦厄，慈潤黎元，等心護養。」相師喜言：「此是兒志。」因為立字，號曰彌勒。父母喜慶，心無有量。其兒殊稱，合土宣聞，國王聞之，懷懼言曰：「念此小兒，名相顯美，儻有高德，必奪我位。曼其未長，當豫除滅，久必為患。」作是計已，即敕輔相：「聞汝有子，容相有異，汝可將來，吾欲得見。」時宮內人，聞兒暉問，知王欲圖，甚懷湯火。其兒有舅，名波婆梨，在波梨弗多羅國，為彼國師；聰明高博，智達殊才，五百弟子，恒逐咨稟。於時輔相，憐愛其子，懼被其害，復作密計，遣人乘象送之與舅。舅見彌勒，睹其色好，加意愛養，敬視在懷。其年漸大，教使學問，一日咨受，勝餘終年，學未經歲普通經書。時波婆梨，見其𡖦甥兒，學既不久，通達諸書，欲為作會顯揚其美，遣一弟子，至波羅㮈，語于輔相，說兒所學，索于珍寶，欲為設會。其弟子往至於中道，聞人說佛無量德行，思慕欲見，即往趣佛，未到中間，為虎所啖。乘其善心，生第一四天。

波婆梨自竭所有，合集財賄，為設大會，請婆羅門，一切都集，供辦肴膳種種甘美

當時，波羅奈國的國王，名叫波羅摩達。國王有一位輔相，生了一個男孩，具有三十二種殊勝的相貌，各種美好的特徵都具備，身體呈現紫金的顏色，姿態容貌挺拔特出。輔相見到兒子，更加喜悅，立即召來相師，讓他為兒子占卜相貌。相師仔細觀察后，感嘆道：『真是奇特啊！相貌美好圓滿，功德特別具備，智慧辯才通達，超出常人。』輔相更加高興，因此為兒子取名。相師又問：『自從他出生以來，有什麼不同尋常的事情嗎？』輔相回答說：『非常奇怪，他的母親平時性情並不善良，自從懷孕以來，就變得悲憫憐惜受苦受難的人，慈愛地對待百姓，平等地關懷和養育他們。』相師高興地說：『這是孩子的志向。』因此為他取名，號為彌勒。父母歡喜慶賀，心中無比高興。這個孩子非常出衆，名聲傳遍各地，國王聽到后，心懷恐懼地說：『想到這個小孩，名聲和相貌都如此美好，如果他有高尚的德行，必定會奪取我的王位。不如趁他還沒長大，就預先除掉他，時間久了必定會成為禍患。』打定主意后，就命令輔相說：『聽說你生了個兒子，容貌相貌與衆不同，你可以把他帶來，我想見見他。』當時宮裡的人，聽到關於這個孩子的傳聞，知道國王想要加害他，都非常擔憂。這個孩子有個舅舅，名叫波婆梨，在波梨弗多羅國擔任國師；他聰明博學，智慧通達，有五百個弟子，經常向他請教。當時輔相，憐愛自己的兒子，害怕他被國王加害，又秘密地計劃，派人騎著大象把他送到舅舅那裡。舅舅見到彌勒，看到他容貌美好，更加愛護他，把他放在心上敬重地照顧。他年齡漸漸長大，舅舅教他學習知識，他一天所學，勝過別人一年，不到一年就通曉了各種經典。當時波婆梨，看到他的外甥，學習時間不長，就通達了各種書籍，想要為他舉辦一個集會來彰顯他的美德，就派一個弟子，到波羅奈國，告訴輔相，說他兒子所學的知識，索要珍寶，想要舉辦集會。他的弟子在前往的途中，聽到有人說佛陀無量的德行，思慕想要見到佛陀，就前往佛陀所在的地方，還沒到達，就被老虎吃掉了。憑藉他的善心，轉生到第一四天。 波婆梨竭盡所有，籌集財物，舉辦盛大的集會，邀請婆羅門，所有人都聚集在一起，準備了各種美味佳餚。

At that time, the king of Varanasi, named Paramada, had a minister who had a son. This son possessed the thirty-two auspicious marks, all his features were perfect, his body was the color of purple gold, and his appearance was exceptionally outstanding. The minister, upon seeing his son, was overjoyed and immediately summoned a fortune teller to examine his son's features. The fortune teller, after careful observation, exclaimed, 'How marvelous! His features are perfect and complete, his merits are extraordinary, his wisdom and eloquence are profound, and he surpasses all others.' The minister was even more delighted and thus named his son. The fortune teller then asked, 'Since his birth, has there been anything unusual?' The minister replied, 'It is very strange. His mother, who was not usually kind, has, since her pregnancy, become compassionate towards those who suffer, showing loving-kindness to the people, and caring for and nurturing them equally.' The fortune teller happily said, 'This is the child's aspiration.' Therefore, he named him Maitreya. The parents rejoiced and were immeasurably happy. The child was so exceptional that his fame spread throughout the land. Upon hearing of this, the king became fearful and said, 'Considering this child, whose name and appearance are so magnificent, if he possesses great virtue, he will surely seize my throne. It is better to eliminate him before he grows up, for if he lives long, he will surely become a threat.' Having made this decision, he ordered the minister, 'I have heard that you have a son whose appearance is extraordinary. You must bring him to me, for I wish to see him.' At that time, the people in the palace, having heard of the child's fame and knowing that the king intended to harm him, were deeply worried. The child had an uncle named Bavari, who was the royal teacher in the country of Paliputra. He was intelligent and learned, with profound wisdom and five hundred disciples who constantly sought his guidance. At that time, the minister, loving his son and fearing that he would be harmed by the king, secretly planned to send him to his uncle on an elephant. When Bavari saw Maitreya and his beautiful appearance, he loved him even more, cherishing and caring for him with great respect. As he grew older, Bavari taught him knowledge, and in one day, he learned more than others did in a year. Before a year had passed, he had mastered all the scriptures. Then Bavari, seeing that his nephew had mastered all the books in such a short time, wanted to hold a gathering to display his virtues. He sent a disciple to Varanasi to inform the minister of his son's learning and to request treasures to hold the gathering. On his way, the disciple heard people speaking of the Buddha's immeasurable virtues and longed to see him. He went to where the Buddha was, but before he arrived, he was eaten by a tiger. Due to his good intentions, he was reborn in the first of the four heavens. Bavari exhausted all his resources, gathered wealth, and held a grand gathering, inviting Brahmins, all of whom gathered together, and prepared various delicious foods.

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。設會已訖，大施噠嚫，一人各得五百金錢。佈施訖竟，財物罄盡。有一婆羅門，名勞度差，最於後至，見波婆梨：「我從後來，雖不得食，當如比例與我五百金錢。」波婆梨答言：「我物已盡，實不從汝有所愛也。」勞度差言：「聞汝設施，有望相投，云何空見不垂施惠？若必拒逆不見給者，汝更七日，頭破七段。」時波婆梨，聞是語已，自思惟言：「世有惡咒及余蠱道，事不可輕，儻能有是。」財物悉盡，卒無方計，念是愁憂，深以為懼。前使弟子終生天者，遙見其師愁悴無賴，即從天下，來到其前，問其師言：「何故愁憂？」師具以事廣說因緣。天聞其語，尋白師言：「勞度差者，未識頂法，愚癡迷網惡邪之人，竟何所能？而乃憂此。今唯有佛，最解頂法，無極法王，特可歸依。」時波婆梨，聞天說佛，即重問之：「佛是何人？」天即說：「佛生迦毗羅衛凈飯王家，右脅而生，尋行七步，稱天人尊，三十二相、八十妙好，光照天地，梵釋侍御，三十二瑞，振動顯發。相師觀見，記其兩處，在家當作轉輪聖王，出家成佛。睹老病死，不樂國位，逾宮出國，六年苦行，菩提樹下，破十八億魔，於後夜中，普具佛法，三明六通、十力無畏、十八不共，悉皆滿備。至波羅㮈，初轉法輪，阿若憍陳如五人漏盡，八萬諸天，得法眼凈，無數天人，發大道意。復到摩竭，度郁毗羅並舍利弗、目健連等，出千二百五十比丘以為徒類，號曰眾僧，功德智慧，不可稱計

宴會已經結束，進行了大規模的佈施，每人各得了五百金錢。佈施完畢后，財物全部用盡。有一個婆羅門，名叫勞度差，最後才到，他見到波婆梨說：『我來晚了，雖然沒吃到東西，也應該按比例給我五百金錢。』波婆梨回答說：『我的財物已經用盡，實在沒有什麼可以給你了。』勞度差說：『聽說你佈施，我才抱著希望前來，怎麼能空手而歸不施捨呢？如果一定要拒絕不給，你七天後就會頭破成七段。』當時波婆梨，聽到這話后，自己思量道：『世上有惡咒和蠱術，此事不可輕視，或許真有這種可能。』財物已經全部用盡，一時沒有辦法，想到這裡就憂愁起來，非常害怕。之前派去的弟子，已經昇天的那個，遠遠看到他的老師愁眉不展，非常無奈，就從天上下來，來到他面前，問他的老師說：『為什麼如此憂愁？』老師就把事情的來龍去脈詳細地說了。天人聽了這話，立刻告訴老師說：『勞度差這個人，不瞭解頂法，是個愚癡迷惑的邪惡之人，他能怎麼樣呢？您何必為此憂愁。現在只有佛陀，最瞭解頂法，是無上的法王，特別值得您去皈依。』當時波婆梨，聽到天人說起佛陀，就又問他：『佛陀是什麼人？』天人就說：『佛陀出生在迦毗羅衛國的凈飯王家，從右脅出生，出生後走了七步，自稱天人尊，有三十二相、八十種美好，光芒照耀天地，梵天和帝釋天侍奉左右，有三十二種祥瑞，震動顯現。相師看到后，預言他有兩種可能，在家會成為轉輪聖王，出家會成佛。他看到生老病死，不貪戀王位，就離開王宮，出國修行，苦行六年，在菩提樹下，降伏了十八億魔，在後半夜，圓滿具足了佛法，擁有三明六通、十力無畏、十八不共法，全部都圓滿具備。他到波羅奈，初次轉法輪，阿若憍陳如等五人證得漏盡，八萬諸天，得到法眼清凈，無數天人，發起了大道之心。他又到摩竭陀國，度化了郁毗羅以及舍利弗、目犍連等人，收了一千二百五十個比丘作為弟子，稱為僧團，他們的功德和智慧，不可稱量。』

The gathering was over, and a large almsgiving was conducted, with each person receiving five hundred gold coins. After the almsgiving was completed, all the wealth was exhausted. There was a Brahmin named Laodu Cha, who arrived last. Seeing Po Poli, he said, 'I came late, and although I didn't get any food, I should be given five hundred gold coins according to the proportion.' Po Poli replied, 'My wealth is all used up, and I really have nothing to give you.' Laodu Cha said, 'I heard of your almsgiving and came with hope. How can you refuse to give and let me go back empty-handed? If you insist on refusing to give, your head will break into seven pieces in seven days.' At that time, Po Poli, upon hearing these words, thought to himself, 'There are evil curses and witchcraft in the world, this matter cannot be taken lightly, perhaps it is possible.' All the wealth was exhausted, and there was no way to deal with it. Thinking of this, he became worried and very afraid. The disciple he had sent earlier, who had ascended to heaven, saw his teacher looking worried and helpless from afar. He descended from heaven and came before him, asking his teacher, 'Why are you so worried?' The teacher explained the whole situation in detail. Upon hearing these words, the heavenly being immediately told his teacher, 'Laodu Cha does not understand the supreme Dharma, he is a foolish and deluded evil person. What can he do? Why worry about this? Now only the Buddha understands the supreme Dharma best, he is the supreme Dharma King, and it is especially worthwhile for you to take refuge in him.' At that time, Po Poli, upon hearing the heavenly being mention the Buddha, asked him again, 'Who is the Buddha?' The heavenly being said, 'The Buddha was born in the family of King Jingfan of Kapilavastu, born from the right side, and after birth, he walked seven steps, calling himself the honored one of gods and humans. He has thirty-two marks and eighty kinds of beauty, his light illuminates heaven and earth, Brahma and Indra serve him, and there are thirty-two auspicious signs, shaking and manifesting. The fortune teller, upon seeing him, predicted two possibilities: at home, he would become a wheel-turning king; if he left home, he would become a Buddha. Seeing birth, old age, sickness, and death, he did not covet the throne, so he left the palace and went abroad to practice, enduring six years of asceticism. Under the Bodhi tree, he defeated eighteen billion demons, and in the latter half of the night, he fully possessed the Buddha Dharma, possessing the three insights, six supernatural powers, ten powers, fearlessness, and eighteen unique qualities, all fully equipped. He went to Varanasi and turned the Dharma wheel for the first time. Ajnata Kaundinya and the other five attained the end of outflows, eighty thousand gods attained the pure Dharma eye, and countless gods and humans aroused the aspiration for the great path. He also went to Magadha and converted Uruvilva, as well as Shariputra and Maudgalyayana, and took in one thousand two hundred and fifty monks as disciples, called the Sangha. Their merits and wisdom are immeasurable.'

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。總而言之，名為佛也，今在王舍鷲頭山中。」

時波婆梨，聞嘆佛德，自思惟言：「必當有佛。我書所記，佛星下現，天地大動，當生聖人。今悉有此，似當是也。」即敕彌勒等十六人：「往見瞿曇，看其相好。眾相若備，心念難之：『我師波婆梨，為有幾相？』如我今者，身有兩相：一發紺青，二廣長舌。若其識之，復更心難：『我師波婆梨，年今幾許？』如我年者，今百二十。若其知之，復更心念：『我師波婆梨，是何種姓？』欲知我種，是婆羅門。若其答識，復更心難：『我師波婆梨，有幾弟子？』如我今者，有五百弟子。若答知數，斯必是佛，汝等必當為其弟子，令遣一人語我訊息。」

時彌勒等，進趣王舍，近到鷲頭山，見佛足跡，千輻輪相昞然如畫，即問人言：「此是誰跡？」有人答言：「斯是佛跡。」時彌勒等，遂懷慕仰，徘徊跡側，豫欽渴仰。時有比丘尼剎羅，持一死蟲著佛跡處，示彌勒等，各共看此：「汝等欽羨歎慕斯跡，躡殺眾生有何奇哉？」彌勒之等，各共前看，諦觀形相是自死蟲，即問比丘尼：「汝誰弟子？」比丘尼答言：「是佛弟子。」時彌勒等，各自說言：「佛弟子中，乃有是人。」漸進佛所，遙見世尊，光明顯照，眾相赫然，即數其相，不見其二。佛即為其出舌覆面，復以神力令見陰藏。見相數滿，益以歡喜，即奉師敕，遙以心難：「我師波婆梨，為有幾相？」佛即遙答：「汝師波婆梨，唯有二相：一發紺青，二廣長舌

總而言之，他被稱為佛陀，現在在王舍城的鷲峰山中。 當時，波婆梨聽到讚歎佛陀的功德，心想：『必定有佛。我書中所記載，佛星出現時，天地會大震動，將有聖人降生。現在這些都發生了，看來應該就是他了。』於是命令彌勒等十六人：『去見瞿曇，看看他的相貌。如果他的各種相好都具備，就心中提問：『我的老師波婆梨，有多少種相？』就像我現在，身上有兩相：一是頭髮紺青，二是廣長舌。如果他能知道，就再心中提問：『我的老師波婆梨，今年多少歲了？』就像我今年，一百二十歲。如果他能知道，就再心中提問：『我的老師波婆梨，是什麼種姓？』想知道我的種姓，是婆羅門。如果他能回答知道，就再心中提問：『我的老師波婆梨，有多少弟子？』就像我現在，有五百弟子。如果他能回答知道數量，那他必定是佛，你們一定要做他的弟子，並派一個人來告訴我訊息。』 當時，彌勒等人，前往王舍城，快到鷲峰山時，看到佛的足跡，千輻輪的相狀清晰如畫，就問人說：『這是誰的足跡？』有人回答說：『這是佛的足跡。』當時，彌勒等人，於是心懷敬慕，在足跡旁徘徊，預先欽佩渴望。當時，有一位比丘尼剎羅，拿著一隻死蟲放在佛的足跡處，給彌勒等人看，並說：『你們欽佩讚歎這個足跡，踩死眾生有什麼稀奇的？』彌勒等人，各自上前觀看，仔細觀察形狀，是自己死去的蟲子，就問比丘尼：『你是誰的弟子？』比丘尼回答說：『是佛的弟子。』當時，彌勒等人，各自說道：『佛的弟子中，竟然有這樣的人。』他們逐漸來到佛所在的地方，遠遠地看到世尊，光明顯耀，各種相好赫然，就數他的相，沒有看到他有兩相。佛就為他們伸出舌頭覆蓋面部，又用神力讓他們看到陰藏。看到相數圓滿，更加歡喜，就奉師父的命令，遙遠地用心提問：『我的老師波婆梨，有多少種相？』佛就遙遠地回答說：『你的老師波婆梨，只有兩相：一是頭髮紺青，二是廣長舌。』

In short, he is called Buddha, and now he is in Vulture Peak Mountain in Rajagriha. At that time, Bavari, hearing the praise of the Buddha's virtues, thought to himself: 'There must be a Buddha. As recorded in my books, when the Buddha star appears, the heavens and earth will shake greatly, and a sage will be born. Now all these things have happened, it seems that it must be him.' So he ordered Maitreya and sixteen others: 'Go and see Gautama, and look at his appearance. If all his marks are complete, then ask in your mind: 'How many marks does my teacher Bavari have?' Just like me now, I have two marks: one is dark blue hair, and the other is a long, broad tongue. If he knows this, then ask again in your mind: 'How old is my teacher Bavari this year?' Just like me this year, I am one hundred and twenty years old. If he knows this, then ask again in your mind: 'What is the caste of my teacher Bavari?' To know my caste, it is Brahmin. If he can answer and know this, then ask again in your mind: 'How many disciples does my teacher Bavari have?' Just like me now, I have five hundred disciples. If he can answer and know the number, then he must be a Buddha, you must become his disciples, and send one person to tell me the news.' At that time, Maitreya and others went to Rajagriha, and when they were near Vulture Peak Mountain, they saw the Buddha's footprints, the thousand-spoked wheel marks were clear as a picture, and they asked people: 'Whose footprints are these?' Someone answered: 'These are the Buddha's footprints.' At that time, Maitreya and others, then with admiration, lingered beside the footprints, anticipating and yearning. At that time, there was a Bhikkhuni named Ksara, who took a dead insect and placed it at the Buddha's footprint, showed it to Maitreya and others, and said: 'You admire and praise these footprints, what is so strange about stepping on and killing living beings?' Maitreya and others, each went forward to look, carefully observed the shape, it was a dead insect, and asked the Bhikkhuni: 'Who is your disciple?' The Bhikkhuni answered: 'I am a disciple of the Buddha.' At that time, Maitreya and others, each said: 'Among the Buddha's disciples, there is actually such a person.' They gradually came to where the Buddha was, and from afar they saw the World Honored One, his light shining brightly, all his marks were clear, and they counted his marks, and did not see that he had two marks. The Buddha then extended his tongue to cover his face, and again used his divine power to let them see his hidden parts. Seeing that the number of marks was complete, they were even more joyful, and they obeyed their teacher's order, and asked remotely in their minds: 'How many marks does my teacher Bavari have?' The Buddha then answered remotely: 'Your teacher Bavari has only two marks: one is dark blue hair, and the other is a long, broad tongue.'

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。」聞是語已，復更心難：「我師波婆梨，年今幾許？」佛遙答言：「汝師波婆梨，年百二十。」既聞是已，復心念難：「我師波婆梨，是何種姓？」佛即遙答：「汝師波婆梨，是婆羅門種。」得聞是已，復更心難：「我師波婆梨，有幾弟子？」佛即遙答：「汝師波婆梨，有五百弟子。」

於時會者，聞佛所說，甚怪如來獨說此語。時諸弟子，長跪問佛：「世尊！何故而說是言？」佛告比丘：「有波婆梨，在波婆梨弗多羅國，遣十六弟子，來至我所，試觀我相，因心念難，是以一一還以答之。」

時彌勒等，聞佛答難，事事如實，一無差違，深生敬仰，往至佛所，頭面禮訖，卻坐一面。佛為說法，其十六人，得法眼凈，各從座起，求索出家。佛言：「善來！」鬚髮自墮，法衣在身，尋成沙門，重以方便，為其說法，其十五人，成阿羅漢。時彌勒等，自共議言：「波婆梨師，在遠悒遲，宜時遣人還白訊息。」十六人中，時有一人，字賓祈奇，是波婆梨姊子，眾人即遣往白訊息。還到本國波婆梨所，具以聞見，廣為說之。波婆梨聞已，喜發於心，即從坐起，長跪合掌，向王舍城，自說誠言：「生遭聖世，甚難值遇，思睹尊容，稟受清化，年已老邁，足力不強，雖有誠款，靡由自達。世尊大慈！豫知人心，唯愿屈神，來見接濟。」於時如來，遙知其意，屈伸臂頃，來到其前，禮已舉頭，尋見世尊，驚喜踴躍，禮拜問訊，請令就坐，恭肅侍佛。佛為說法，逮阿那含。於時世尊，尋還鷲頭山

現代漢語譯本：聽了這話，他們心中又生疑問：『我的老師波婆梨，今年多大年紀了？』佛陀遙遠地回答說：『你的老師波婆梨，今年一百二十歲。』聽了這話，他們心中又生疑問：『我的老師波婆梨，是什麼種姓？』佛陀就遙遠地回答說：『你的老師波婆梨，是婆羅門種姓。』聽了這話，他們心中又生疑問：『我的老師波婆梨，有多少弟子？』佛陀就遙遠地回答說：『你的老師波婆梨，有五百弟子。』 當時在場的人，聽到佛陀所說，都覺得很奇怪，如來怎麼會單獨說這些話。當時，弟子們長跪著問佛：『世尊！為什麼說這些話呢？』佛陀告訴比丘們：『有一個波婆梨，在波婆梨弗多羅國，派遣了十六個弟子，來到我這裡，想要觀察我的相貌，因為心中有疑問，所以我一一回答了他們。』 當時，彌勒等人，聽到佛陀回答他們的疑問，事事都真實不虛，沒有絲毫差錯，心中深深地敬佩，就走到佛陀面前，頭面禮拜后，退坐在一旁。佛陀為他們說法，這十六個人，都得到了法眼清凈，各自從座位上站起來，請求出家。佛陀說：『善來！』他們的鬚髮自然脫落，法衣穿在身上，立刻成了沙門，佛陀又用方便法門，為他們說法，其中十五個人，成了阿羅漢。當時，彌勒等人，自己商議說：『波婆梨老師，在遙遠的地方，心中憂慮，應該派人回去報告訊息。』十六個人中，當時有一個人，名叫賓祈奇，是波婆梨的姐姐的兒子，眾人就派他回去報告訊息。他回到本國波婆梨那裡，詳細地說了所見所聞，廣泛地講述了情況。波婆梨聽了之後，心中歡喜，立刻從座位上站起來，長跪合掌，面向王舍城，自己說出誠懇的話：『生在聖世，很難遇到，想要瞻仰尊容，接受教化，我年紀已經老邁，腳力不強，雖然有誠意，卻無法親自到達。世尊大慈大悲！預先知道人心，只希望您能屈尊降臨，來接濟我。』當時，如來遙知他的心意，屈伸手臂的瞬間，就來到他的面前，波婆梨禮拜完畢，抬頭就看見了世尊，驚喜踴躍，禮拜問訊，請佛就坐，恭敬地侍奉佛陀。佛陀為他說法，他證得了阿那含果。當時，世尊隨即返回鷲頭山。

English version: Having heard these words, they were again troubled in their hearts: 'How old is my teacher, Bavari, this year?' The Buddha answered from afar: 'Your teacher, Bavari, is one hundred and twenty years old.' Having heard this, they were again troubled in their hearts: 'What is the caste of my teacher, Bavari?' The Buddha then answered from afar: 'Your teacher, Bavari, is of the Brahmin caste.' Having heard this, they were again troubled in their hearts: 'How many disciples does my teacher, Bavari, have?' The Buddha then answered from afar: 'Your teacher, Bavari, has five hundred disciples.' At that time, those present, hearing what the Buddha had said, were very surprised that the Tathagata would speak these words alone. At that time, the disciples knelt and asked the Buddha: 'World Honored One! Why do you say these words?' The Buddha told the monks: 'There is a Bavari, in the country of Bavari-phutara, who sent sixteen disciples to come to me, to observe my appearance, because they had doubts in their hearts, so I answered them one by one.' At that time, Maitreya and the others, hearing the Buddha answer their questions, everything was true and without any error, they deeply admired him, and went to the Buddha, bowed their heads to the ground, and sat down to one side. The Buddha preached the Dharma to them, and these sixteen people all attained the purity of the Dharma eye, and each rose from their seats, seeking to leave home. The Buddha said: 'Welcome!' Their hair and beards naturally fell off, and the Dharma robes were on their bodies, and they immediately became monks. The Buddha then used expedient means to preach the Dharma to them, and fifteen of them became Arhats. At that time, Maitreya and the others discussed among themselves: 'Teacher Bavari, is far away and worried, we should send someone back to report the news.' Among the sixteen people, there was one person named Binqiqi, who was Bavari's sister's son, and the others sent him back to report the news. He returned to Bavari in his home country, and told him in detail what he had seen and heard, and explained the situation widely. Bavari, upon hearing this, was overjoyed, and immediately rose from his seat, knelt with his palms together, facing the city of Rajagriha, and spoke sincerely: 'It is very difficult to encounter a sage in this world, I wish to behold your honorable countenance and receive your teachings, but I am old and my legs are weak, although I have sincerity, I cannot reach you myself. World Honored One, with great compassion! You know people's hearts in advance, I only hope that you will condescend to come and help me.' At that time, the Tathagata, knowing his intention from afar, in the blink of an eye, came before him. Bavari bowed, and when he looked up, he saw the World Honored One, and was overjoyed, he bowed and greeted him, and invited the Buddha to sit down, and respectfully served the Buddha. The Buddha preached the Dharma to him, and he attained the Anagami fruit. At that time, the World Honored One immediately returned to Vulture Peak.

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時凈飯王，聞佛道成，遊行教化多有所度，情懷渴仰，思得睹覲，告優陀耶：「汝往佛所，騰我志意，白于悉達，汝本有要得道當還。愿遵往言，時來相見。」優陀耶到，具宣王意，佛尋可之，七日當往。優陀耶喜，還白訊息。凈飯王聞，告語諸臣：「優陀耶來，云佛當還。莊嚴城內，極令清潔，涂污街陌，遍豎幢幡，饒儲華香，當俟供養。」嚴辦已訖，與諸群臣，四十里外，奉迎世尊。

於時如來，與大眾俱，八金剛力士，住在八面；時四天王，各在前導；時天帝釋，與欲界諸天，侍衛其左；時梵天王，與色界天，侍衛其右；諸比丘僧，列在其後。佛在眾中，放大光明，暉曜天地，威逾日月，普與大眾，乘虛而往，漸欲近王，下齊人頭，王與臣民夫人婇女，觀見大眾晃朗俱顯，佛在中央如星中月。王大歡喜，不覺下禮，禮畢問訊，與共還國，住尼拘盧陀僧伽藍。是時國法，男女有別，王與臣民，日日聽法，聞法開悟，得度者眾；諸女人輩，各懷怨恨：「佛與大眾，雖復還國，男子有幸，獨得見聞，我曹女人，不蒙恩祐。」佛知其意，即語王言：「自今已后，令國男女，番休聽法一日一更。」從是已后，蒙度甚多。

時佛姨母摩訶波阇波提，佛已出家，手自紡織，預作一端金色之[(畾/且)毛]，積心繫想，唯俟于佛。既得見佛，喜發心髓，即持此[(畾/且)毛]，奉上如來。佛告憍曇彌：「汝持此[(畾/且)*毛]，往奉眾僧

當時凈飯王，聽說佛陀已經得道，並且教化眾生，度化了很多人，心中非常渴望能夠見到佛陀，於是告訴優陀耶：『你前往佛陀那裡，轉達我的心意，告訴悉達多，你曾經說過得道後會回來。希望他能遵守諾言，找時間回來相見。』優陀耶到達后，如實轉達了國王的意思，佛陀答應了，說七天後會回去。優陀耶非常高興，回去稟告了這個訊息。凈飯王聽后，告訴各位大臣：『優陀耶回來了，說佛陀將要回來。要好好裝飾城內，務必保持清潔，把街道都打掃乾淨，到處豎起旗幟，準備充足的鮮花和香料，等待供養佛陀。』一切準備妥當后，國王與各位大臣在四十里外迎接世尊。 這時，如來與大眾一起，八位金剛力士守護在八個方向；四天王在前面引導；天帝釋與欲界諸天在左邊侍衛；梵天王與梵天在右邊侍衛；眾比丘僧在後面排列。佛陀在眾人之中，放出光明，照耀天地，威嚴超過日月，帶領大眾，騰空而行，漸漸靠近國王，下降到與人頭齊平的高度。國王與臣民、夫人、宮女們，看到大眾光芒四射，佛陀在中央如同星月。國王非常高興，不知不覺地跪下行禮，禮畢后問候佛陀，一起回到國內，住在尼拘盧陀僧伽藍。當時，國家的規矩是男女有別，國王與臣民每天都去聽佛陀說法，聽法開悟，得到度化的人很多；而女人們則心懷怨恨：『佛陀與大眾雖然回到了國家，但只有男子有幸能夠見到和聽到佛法，我們女人卻不能得到恩澤。』佛陀知道她們的心意，就對國王說：『從今以後，讓國內的男女輪流休息，每天輪換聽法。』從此以後，得到度化的人就更多了。 當時，佛陀的姨母摩訶波阇波提，在佛陀出家后，就親手紡織，預先織好了一件金色的毛織品，心中一直想著佛陀。當她見到佛陀時，心中非常歡喜，立刻拿著這件毛織品，獻給如來。佛陀告訴憍曇彌：『你拿著這件毛織品，去供養眾僧吧。』

At that time, King Suddhodana, having heard that the Buddha had attained enlightenment and was teaching and converting many, felt a deep longing to see him. He told Udāyin, 'Go to the Buddha, convey my feelings, and tell Siddhartha that you once said you would return after attaining enlightenment. I hope he will keep his promise and come back to see me.' Udāyin arrived and conveyed the king's message. The Buddha agreed, saying he would return in seven days. Udāyin was very happy and went back to report the news. Upon hearing this, King Suddhodana told his ministers, 'Udāyin has returned and said that the Buddha will come back. We must decorate the city, keep it clean, sweep the streets, erect flags everywhere, and prepare plenty of flowers and incense to offer to the Buddha.' After everything was prepared, the king and his ministers went forty miles out to welcome the World Honored One. At that time, the Tathagata, along with the assembly, was accompanied by eight Vajra warriors guarding the eight directions; the Four Heavenly Kings led the way; Indra, the Lord of the Gods, and the gods of the desire realm attended on the left; Brahma, the King of the Gods, and the Brahmas attended on the right; and the assembly of monks followed behind. The Buddha, in the midst of the assembly, emitted light that illuminated the heavens and the earth, his majesty surpassing the sun and moon. He led the assembly, traveling through the air, gradually approaching the king, descending to the height of a person's head. The king, his ministers, wives, and concubines saw the assembly shining brightly, with the Buddha in the center like the moon among the stars. The king was overjoyed and unconsciously knelt down to pay his respects. After the salutations, he greeted the Buddha and returned to the country together, residing in the Nigrodha Monastery. At that time, the custom of the country was that men and women were separate. The king and his ministers listened to the Buddha's teachings every day, and many were enlightened and converted. The women, however, harbored resentment, saying, 'Although the Buddha and the assembly have returned to the country, only the men have the good fortune to see and hear the Dharma. We women do not receive such grace.' Knowing their thoughts, the Buddha said to the king, 'From now on, let the men and women of the country take turns resting, alternating days to listen to the Dharma.' From then on, many more were converted. At that time, the Buddha's aunt, Mahapajapati, after the Buddha had left home, had been personally spinning and weaving, and had prepared a piece of golden wool fabric, always thinking of the Buddha. When she saw the Buddha, her heart was filled with joy, and she immediately offered this fabric to the Tathagata. The Buddha told Gotami, 'Take this fabric and offer it to the Sangha.'

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。」時波阇波提，重白佛言：「自佛出家，心每思念，故手紡織，規心俟佛。唯愿垂愍！為我受之。」佛告之曰：「知母專心欲用施我。然恩愛之心，福不弘廣，若施眾僧獲報彌多。我知此事，是以相勸。」佛又言曰：「若有檀越，於十六種具足別請，雖獲福報，亦未為多。何謂十六？比丘、比丘尼，各有八輩，不如僧中，漫請四人，所得功德，福多於彼，十六分中，未及其一。將來末世，法垂欲盡，正使比丘，畜妻俠子，四人以上，名字眾僧，應當敬視如舍利弗、目犍連等。」時波阇波提，心乃開解，即以其衣，奉施眾僧，僧中次行，無慾取者，到彌勒前，尋為受之。

於後世尊，與比丘僧，游波羅㮈，轉行化導。爾時彌勒，著金色[(畾/且)*毛]衣，身既端正，色紫金容，表裡相稱，威儀詳序，入波羅㮈城，欲行乞食。到大陌上，擎缽住立，人民之類，睹其色相，圍繞觀看，無有厭足，雖皆欽敬，無能讓食。有一穿珠師，偶到道宕，見於彌勒，甚懷敬慕，即問大德：「為得食未？」答言：「未得。」尋請將歸，辦設飲食，食已澡漱，為說妙法，言辭高美，聽之無厭。時有大長者，值欲嫁女，先與一珠，雇令穿之，若其穿訖，當與錢十萬。於時長者，遣人來索，珠師聞法，五情甘樂，語言：「且去！比后當穿。」其人復語：「今急須之，念時著手。」囑已還去，具語長者。斯須之頃，重遣往索，猶故聽法，未為穿之。還語長者，長者恨言：「既重相雇，不唐倩托，今乃前卻，不稱我要

現代漢語譯本：當時，波阇波提再次對佛說：『自從佛陀出家以來，我心中常常思念，所以親手紡織，希望能獻給佛陀。唯愿您能慈悲接受！』佛陀告訴她說：『我知道你一心想把這件衣服施捨給我。然而，因為你懷著恩愛之心，所獲的福報並不廣大。如果施捨給眾僧，獲得的福報會更多。我明白這個道理，所以勸你這樣做。』佛陀又說：『如果有施主，對十六種人分別進行供養，雖然也能獲得福報，但並不算多。哪十六種呢？比丘和比丘尼各有八種。不如在僧眾中，隨意請四個人，所獲得的功德，比供養那十六種人還要多，甚至連十六分之一都不到。將來末法時代，佛法即將衰落，即使比丘娶妻生子，只要有四人以上，以僧眾的名義，也應當像對待舍利弗、目犍連等尊者一樣尊敬。』當時，波阇波提的心結解開了，立刻把衣服奉獻給眾僧。僧眾依次傳行，沒有人想要接受，直到彌勒面前，才被他接受了。 後來，世尊帶領比丘僧，在波羅奈國游化，教導眾生。當時，彌勒身穿金色的毛衣，相貌端正，膚色紫金，內外相稱，威儀莊嚴，進入波羅奈城，準備乞食。他走到大街上，手持缽盂站立。人們看到他的相貌，都圍著觀看，沒有厭倦。雖然都非常欽佩，但沒有人敢施捨食物。有一位穿珠子的工匠，偶然來到路邊，看到彌勒，非常敬慕，就問大德：『您得到食物了嗎？』彌勒回答說：『還沒有。』工匠立刻邀請他回家，準備了飲食。彌勒吃完飯，洗漱完畢，為他宣講妙法，言辭高妙，聽的人沒有厭倦。當時，有一位大長者，正要嫁女兒，先給工匠一顆珠子，讓他穿起來，如果穿好了，就給他十萬錢。這時，長者派人來索要珠子，工匠聽法，五情愉悅，就說：『先回去吧！過一會兒再穿。』那人又說：『現在急需，請您馬上動手。』說完就回去了，把情況告訴了長者。過了一會兒，長者又派人去索要，工匠仍然在聽法，沒有穿珠子。那人回去告訴長者，長者生氣地說：『既然重金僱傭，就不應該辜負委託，現在卻推脫，不符合我的要求。』

English version: At that time, Pajapati again said to the Buddha, 'Since the Buddha left home, my heart has always been thinking of you, so I have been weaving by hand, hoping to offer it to the Buddha. May you have mercy and accept it!' The Buddha told her, 'I know that you wholeheartedly want to give this robe to me. However, because you have a heart of affection, the merit you gain is not great. If you give it to the Sangha, the merit you gain will be much greater. I understand this principle, so I advise you to do so.' The Buddha also said, 'If a donor makes separate offerings to sixteen kinds of people, although they can also gain merit, it is not much. What are the sixteen? There are eight kinds of Bhikkhus and eight kinds of Bhikkhunis. It is better to randomly invite four people from the Sangha. The merit gained is more than offering to those sixteen kinds of people, not even one-sixteenth of it. In the future, in the Dharma-ending age, when the Dharma is about to decline, even if Bhikkhus marry and have children, as long as there are four or more people, in the name of the Sangha, they should be respected as if they were Shariputra and Maudgalyayana.' At that time, Pajapati's knot in her heart was untied, and she immediately offered the robe to the Sangha. The Sangha passed it around, and no one wanted to accept it, until it reached Maitreya, who accepted it. Later, the World Honored One led the Bhikkhu Sangha, traveling and teaching in Varanasi. At that time, Maitreya was wearing a golden wool robe, with a dignified appearance, a purplish-gold complexion, matching inside and out, and majestic demeanor. He entered the city of Varanasi, preparing to beg for food. He stood on the main street, holding his bowl. People saw his appearance and surrounded him to watch, without getting tired of it. Although they all admired him very much, no one dared to offer food. A bead-threading craftsman, who happened to be on the roadside, saw Maitreya and was very admiring. He asked the great virtuous one, 'Have you received food?' Maitreya replied, 'Not yet.' The craftsman immediately invited him home and prepared food and drink. After Maitreya finished eating and washing, he preached the wonderful Dharma to him. His words were profound and beautiful, and those who listened were not tired of it. At that time, a great elder was about to marry off his daughter. He first gave the craftsman a bead and asked him to thread it. If he threaded it well, he would give him 100,000 coins. At this time, the elder sent someone to ask for the bead. The craftsman, listening to the Dharma, was delighted, and said, 'Go back first! I will thread it later.' The person said again, 'It is needed urgently now, please start immediately.' After saying this, he went back and told the elder the situation. After a while, the elder sent someone again to ask for it, but the craftsman was still listening to the Dharma and had not threaded the bead. The person went back and told the elder. The elder said angrily, 'Since I hired him with a large sum of money, he should not betray my trust. Now he is shirking, which does not meet my requirements.'

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。」更重遣人，因赍錢往，「若其未穿，還擔珠來。」使人到問，猶故聽法，知未穿珠，急從還索。事不得已，即取還他。穿珠之師，在彌勒前，次第聽法，心無厭退。其妻瞋恚，嫌責夫言：「須臾之勞，當得錢十萬，以供家中衣食乏短；但聽沙門浮美之談，亡失爾許錢財之利。」夫聞其言，情懷悔恨。

彌勒知意，而語之言：「汝今能共至精舍不？」答言：「可爾。」即時共到精舍，將到僧中，問眾僧言：「若有檀越，請一持戒清凈沙門，就舍供養，所得盈利，何如有人得十萬錢？」時憍陳如，尋即說言：「假使有人，得百車珍寶，計其福利，不如請一凈戒沙門就舍供養得利弘多。」舍利弗言：「設令有人，得一閻浮提滿中珍寶，猶不如請一凈戒者就舍供養獲利彌多。」目犍連言：「正使有人，得二天下滿中七寶，實不如請一清凈沙門，于舍供養得利極多。」其餘比丘，如是各各，引于方喻，比挍其利，皆悉多彼。

時阿那律復自說言：「正令得滿四天下寶，其利猶復不如請一清凈沙門詣舍供養得利殊倍。所以然者，我是其證。自念過去九十一劫時，世有佛號毗婆尸，般涅槃后，經法滅盡。時閻浮提，有一大國，名波羅奈。爾時國中，有一薩薄，家居巨富，無所乏少。有二男兒，各皆端正，長名淚吒，小字阿淚吒。父垂命終，告敕二子：『我必不免，當即後世。汝等兄弟，念相承奉，合心併力，慎勿分居。所以然者，譬如一絲，不任系象，合集多絲，乃能制象

『又派人帶著錢去，說：「如果珠子沒穿好，就拿珠子回來。」派去的人到了那裡詢問，那人仍然在聽法，知道珠子沒穿好，就趕緊回去索要。事情到了這個地步，只好把錢還給他。穿珠子的工匠，在彌勒佛前，依次聽法，心裡沒有厭倦退縮。他的妻子生氣惱怒，責怪丈夫說：「一會兒的功夫，就能得到十萬錢，用來供給家裡衣食的不足；只聽沙門那些虛浮美好的言論，白白損失了這麼多錢財的利益。」丈夫聽了她的話，心裡感到後悔遺憾。 彌勒佛知道他的心思，就對他說：「你現在能一起去精舍嗎？」回答說：「可以。」隨即一起到了精舍，帶到僧眾中，問眾僧說：「如果有施主，請一位持戒清凈的沙門，到家中供養，所得的利益，比得上有人得到十萬錢嗎？」當時憍陳如，立刻就說：「假使有人，得到一百車珍寶，計算他的福報，不如請一位持戒清凈的沙門到家中供養得到的利益多。」舍利弗說：「假設有人，得到一個閻浮提裝滿的珍寶，還不如請一位持戒清凈的人到家中供養獲得的利益多。」目犍連說：「即使有人，得到兩個天下裝滿的七寶，實在不如請一位清凈的沙門，到家中供養得到的利益極大。」其餘的比丘，像這樣各自引用比喻，比較他們的利益，都比不上供養沙門的利益。 當時阿那律又自己說：「即使得到裝滿四大天下的寶物，它的利益仍然不如請一位清凈的沙門到家中供養得到的利益多得多。之所以這樣，我是個證明。自己回憶過去九十一劫時，世上有佛號毗婆尸，般涅槃后，佛法滅盡。當時閻浮提，有一個大國，名叫波羅奈。那時國中，有一個薩薄，家裡非常富有，什麼都不缺少。有兩個兒子，都長得端正，大的叫淚吒，小的叫阿淚吒。父親臨終時，告誡兩個兒子：『我必定不能免除死亡，將要去世。你們兄弟二人，要互相扶持，同心協力，千萬不要分家。之所以這樣，譬如一根絲線，不能用來繫住大象，合集多根絲線，才能制服大象。』」

'He sent another person with money, saying, 『If the beads are not strung, bring the beads back.』 The person sent arrived and asked, and the man was still listening to the Dharma. Knowing the beads were not strung, he urgently demanded the money back. Having no choice, he returned the money. The bead-stringer, in front of Maitreya, was listening to the Dharma in order, without any weariness or retreat. His wife was angry and resentful, blaming her husband, saying, 『In a short while, you could have earned one hundred thousand coins to provide for the family』s lack of food and clothing; but you only listen to the monks』 empty and beautiful words, losing so much wealth.』 Hearing her words, the husband felt regret and remorse. Maitreya knew his thoughts and said to him, 『Can you come to the monastery with me now?』 He replied, 『Yes, I can.』 Immediately, they went to the monastery together, and he was brought before the monks. Maitreya asked the monks, 『If a donor invites a pure and disciplined monk to their home for offerings, what is the benefit compared to someone who receives one hundred thousand coins?』 At that time, Ajñāta Kauṇḍinya immediately said, 『Even if someone were to receive one hundred carts of treasures, the merit of that would not be as great as inviting a pure and disciplined monk to their home for offerings.』 Śāriputra said, 『Even if someone were to receive a Jambudvīpa full of treasures, it would still not be as great as inviting a pure and disciplined person to their home for offerings.』 Maudgalyāyana said, 『Even if someone were to receive two worlds full of the seven treasures, it would truly not be as great as inviting a pure monk to their home for offerings.』 The other monks, each in their own way, used analogies to compare the benefits, and all agreed that the benefit of offering to a monk was greater. Then Anuruddha himself said, 『Even if one were to receive treasures filling the four great continents, the benefit would still not be as great as inviting a pure monk to one』s home for offerings. The reason for this is that I am a witness. I recall that in the past, ninety-one kalpas ago, there was a Buddha named Vipashyin. After his parinirvana, the Dharma was extinguished. At that time, in Jambudvīpa, there was a great country called Varanasi. In that country, there was a wealthy householder named Sārthavāha, who lacked nothing. He had two sons, both handsome, the elder named Leta and the younger named Aleta. As their father was dying, he instructed his two sons, 『I will surely not escape death and will pass away. You two brothers must support each other, work together, and never divide the family. The reason for this is that, like a single thread, it cannot restrain an elephant, but many threads together can control an elephant.』

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。譬如一葦，不能獨燃，合捉一把，燃不可滅。今汝兄弟，亦復如是，共相依恃，外人不壞，內穆勤家，則財業日增。』囑誡之後，氣絕命終。兄弟奉教，合居數時，后阿淚吒婦，自心念言：『今共居止，逼難兄家，人客知識不得瞻待；若當分異，各自努力，情既無難可自成家。』念是事已，具向夫說。阿淚吒聞婦所言，以為不可，婦復慇勤，廣引道理。阿淚吒情回，以事白兄，兄復引父垂命之言，廣示方比不可之理。時阿淚吒婦，數數勸夫，其夫意決急求分居；兄見意盛，與分家居。分異之後，阿淚吒夫妻，恣情放志，招合伴黨，飲啖奢侈，不順禮度，未經幾年，家物耗盡，窮罄無計。詣兄丐之。兄復矜之，與錢十萬。用盡更索，如是六返，前後凡與六十萬錢。后復來求。兄復呵責：『亡父敕誡，汝不承用，未經幾時，求共分異。喪用無度，不可供給，前後與汝六十萬錢，汝不知足，復更來求。今復更與汝十萬錢，能有能無更勿來索。』其弟得責，慚愧取錢，夫婦改操，謹身節用，勤心家業，財產日廣，其後漸富，更無乏短。

「其兄淚吒，連遭衰艱，所在破亡，財物迸散，家理頓窮無有方計，往到弟邊，說所契闊，求索少錢，供足不逮。其弟瞋嫌，而語兄言：『謂望兄家，不識有貧，云何復來從我所索？』作是語已，乃不讓食

現代漢語譯本：譬如一根蘆葦，不能獨自燃燒，合起來抓住一把，燃燒就不會熄滅。現在你們兄弟，也是這樣，互相依靠，外人就不能破壞，內部和睦勤勞持家，那麼家業就會日益增長。』囑咐告誡之後，就斷氣去世了。兄弟倆遵從教誨，一起住了幾個時辰，後來阿淚吒的妻子，心裡想道：『現在一起居住，為難了哥哥家，客人朋友不能得到招待；如果分開居住，各自努力，情誼既沒有妨礙，又能各自成家。』想完這件事後，就全部告訴了丈夫。阿淚吒聽了妻子說的話，認為不可以，妻子又慇勤勸說，廣泛引用道理。阿淚吒回心轉意，把這件事告訴了哥哥，哥哥又引用父親臨終遺言，廣泛說明不能分開的道理。當時阿淚吒的妻子，多次勸說丈夫，她的丈夫心意已決，急切要求分家；哥哥見他心意已決，就和他分家居住。分家之後，阿淚吒夫妻，放縱情慾，招攬同伴，吃喝奢侈，不遵守禮法，沒過幾年，家產耗盡，窮困潦倒，沒有辦法。就去哥哥那裡乞討。哥哥又可憐他，給了他十萬錢。用完又來索要，像這樣六次，前後一共給了六十萬錢。後來又來求助。哥哥又責罵道：『父親臨終告誡，你不聽從，沒過多久，就要求分家。花費無度，不能供給，前後給了你六十萬錢，你不知足，又來求助。現在再給你十萬錢，能有能無都不要再來索要。』他的弟弟受到責罵，慚愧地拿了錢，夫妻倆改變行為，謹慎節儉，勤勞持家，財產日益增多，之後漸漸富裕，不再缺乏。 現代漢語譯本：他的哥哥淚吒，接連遭遇衰敗艱難，所到之處都破敗，財物散失，家境頓時窮困，沒有辦法，就到弟弟那裡，訴說自己的困境，請求少許錢財，用來彌補不足。他的弟弟憎恨嫌棄，對哥哥說：『以為哥哥家，不知道有貧窮，怎麼又來向我索要？』說完這些話，竟然不給他飯吃。

English version: 'For example, a single reed cannot burn alone; if you gather a handful, the fire cannot be extinguished. Now, you brothers are the same; if you rely on each other, outsiders cannot harm you. If you are harmonious and diligent within the family, your wealth will increase daily.' After these instructions, he breathed his last. The brothers followed his teachings and lived together for some time. Later, A-lei-zha's wife thought to herself, 'Living together now is a burden to my brother's family. Guests and acquaintances cannot be properly attended to. If we separate and each work hard, our relationship will not be strained, and we can each establish our own household.' After thinking this, she told her husband everything. A-lei-zha, upon hearing his wife's words, thought it was not a good idea. His wife then earnestly persuaded him, citing many reasons. A-lei-zha changed his mind and told his brother about it. His brother, in turn, quoted their father's dying words, explaining why they should not separate. At that time, A-lei-zha's wife repeatedly urged her husband, and her husband was determined to separate. Seeing his determination, the brother agreed to separate. After the separation, A-lei-zha and his wife indulged in their desires, gathered companions, ate and drank extravagantly, and did not follow proper etiquette. Within a few years, their family fortune was depleted, and they were impoverished with no means. They went to their brother to beg. The brother took pity on them and gave them 100,000 coins. After using it up, they came to ask for more. This happened six times, and he gave them a total of 600,000 coins. Later, they came to ask again. The brother scolded them, 'Our father's dying instructions you did not follow. Not long after, you demanded to separate. You spend without restraint and cannot be provided for. I have given you 600,000 coins, and you are not satisfied, and you come to ask again. Now I will give you another 100,000 coins. Whether you have it or not, do not come to ask again.' The younger brother, ashamed, took the money. The couple changed their ways, became frugal, worked diligently, and their wealth increased daily. They gradually became rich and no longer lacked anything. English version: His brother, Lei-zha, suffered continuous decline and hardship. Wherever he went, he was ruined, his wealth scattered, and his family was suddenly impoverished with no means. He went to his brother, told him of his plight, and asked for a small amount of money to make ends meet. His brother, filled with resentment and disgust, said to his brother, 'I thought your family did not know poverty. Why do you come to ask me for money?' After saying these words, he did not even offer him food.

---

。兄便還去，而自愕然：『生死之中，何可畏耶？析體兄弟，不識恩養，豈況他人？』當推義理，心即厭世，舍家入山，靜坐思惟諸法生滅，心即開悟，成辟支佛，威儀可觀，入城乞食。后值歲儉，人民饑乏，時辟支佛，乞食難得。

「時弟阿淚吒，後轉貧窮，復值歲荒，食谷不繼，日往取薪，賣糴稗子，共家婦兒，以自供活。一日晨朝，早往入澤，于城門中，見辟支佛，威儀可觀，入城乞食，即往取薪。還來到門，見辟支佛空缽而出，心自生念：『此是快士，晨見入城，今乃空來，若今與我共歸至舍，當共分食以奉施之。』作是念已，舍之而去。時辟支佛，尋知其意，即隨其後，往到門中。阿淚吒見之，心用歡喜，即為敷床，請令入坐，索其自分稗子之糜，躬手自持，施辟支佛。時辟支佛，語阿淚吒言：『汝亦飢渴，當共分啖。』阿淚吒白言：『我曹世俗，食無時節，尊日一食，但願為受。』即受食訖，感其至心，遭斯歲儉，父子不救，能割身份，以用見施，當爲現變令其歡喜。即飛虛空，身出水火，廣現神足，還住其前，語阿淚吒言：『欲求何愿？恣隨汝意。』見變歡喜踴躍即前至心，自立誓言：『一切眾生，多種求財，我願世世，莫有所乏，情有所欲，應意而至。又愿將來，得遇上士，功德勝汝百千萬倍，令我于彼得漏盡證，神足變化與汝不異。』求愿已訖，倍復歡喜。時辟支佛，還歸所止。時阿淚吒，即還入澤取薪

於是哥哥便回去了，但他自己卻感到愕然：『生死之間，有什麼可怕的呢？同胞兄弟尚且不念及養育之恩，更何況是其他人呢？』他開始推究義理，心中便厭倦世俗，於是捨棄家庭進入山林，思考諸法生滅的道理，心中豁然開悟，成為辟支佛，威儀莊嚴，進入城中乞食。後來遇到年成歉收，人民飢餓，這時辟支佛，乞食難以得到。 當時弟弟阿淚吒，後來轉為貧窮，又遇到荒年，糧食接濟不上，每天去砍柴，賣掉換取稗子，和妻子兒女一起，以此維持生計。一天早晨，他早早地進入沼澤，在城門中，看見辟支佛，威儀莊嚴，進入城中乞食，便去砍柴。回來到城門時，看見辟支佛空著缽出來，心中自生一念：『這位是高士，早晨看見他進城，現在卻空著手出來，如果現在他和我一起回家，應當分食給他，以供奉他。』這樣想著，便離開了。這時辟支佛，察覺了他的心意，便跟在他後面，來到他家門口。阿淚吒看見他，心中非常歡喜，便鋪設床鋪，請他坐下，拿出自己那份稗子粥，親自捧著，施給辟支佛。這時辟支佛，對阿淚吒說：『你也飢渴，應當一起分食。』阿淚吒回答說：『我們世俗之人，吃飯沒有定時，您一天只吃一頓，只希望您接受。』辟支佛接受食物后，感動於他的至誠之心，遭遇這樣的荒年，父子都不能自救，卻能割捨自己的食物，用來佈施，應當為他顯現神變，讓他歡喜。於是飛昇到空中，身上發出水火，廣現神足，然後回到他面前，對阿淚吒說：『你想要什麼願望？隨你的心意。』阿淚吒看見神變，歡喜踴躍，便上前至誠地發誓說：『一切眾生，都追求財富，我願世世，都不缺乏，心中有所欲求，都能如意而至。又愿將來，能夠遇到高士，功德勝過您百千萬倍，讓我能在那裡得到漏盡證，神足變化和您一樣。』求愿完畢，更加歡喜。這時辟支佛，回到他所住的地方。這時阿淚吒，便又進入沼澤砍柴。

Then the elder brother returned, but he was astonished: 『In the midst of life and death, what is there to fear? Even brothers by blood do not recognize the kindness of nurturing, how much less others?』 He began to investigate the principles of righteousness, and his heart became weary of the world. So he abandoned his home and entered the mountains, contemplating the arising and ceasing of all phenomena. His mind was enlightened, and he became a Pratyekabuddha, with dignified bearing, entering the city to beg for alms. Later, he encountered a year of poor harvest, and the people were hungry. At this time, it was difficult for the Pratyekabuddha to obtain alms. At that time, his younger brother, Aleta, later became impoverished. He also encountered a famine year, and his food supply was insufficient. Every day, he went to gather firewood, selling it to buy millet, which he shared with his wife and children to sustain their lives. One morning, he went early into the marsh. At the city gate, he saw the Pratyekabuddha, with dignified bearing, entering the city to beg for alms, and then he went to gather firewood. When he returned to the gate, he saw the Pratyekabuddha coming out with an empty bowl. A thought arose in his mind: 『This is a noble person. I saw him enter the city this morning, but now he comes out empty-handed. If he were to come home with me now, I should share my food with him to offer it to him.』 With this thought, he left. At that time, the Pratyekabuddha, perceiving his intention, followed him to his doorstep. When Aleta saw him, he was very happy. He laid out a mat and invited him to sit down. He took out his portion of millet porridge, and with his own hands, offered it to the Pratyekabuddha. At that time, the Pratyekabuddha said to Aleta: 『You are also hungry and thirsty, we should share this.』 Aleta replied: 『We worldly people do not eat at fixed times. You eat only once a day, I only hope you will accept it.』 After accepting the food, the Pratyekabuddha was moved by his sincerity. In the face of such a famine, when even fathers and sons could not save themselves, he was able to give up his own food to make an offering. He should manifest a transformation to make him happy. So he flew into the sky, emitting water and fire from his body, displaying his supernatural powers, and then returned before him, saying to Aleta: 『What wish do you desire? It shall be according to your will.』 Seeing the transformation, Aleta was overjoyed and went forward with sincerity, making a vow: 『All beings seek wealth in various ways. I wish that in all my lives, I will never lack anything, and that whatever I desire will come to me as I wish. I also wish that in the future, I will meet a noble person whose merit is a hundred million times greater than yours, so that I may attain the extinction of outflows there, and that my supernatural powers will be no different from yours.』 After making his wish, he was even more joyful. At that time, the Pratyekabuddha returned to his dwelling. Then Aleta went back into the marsh to gather firewood.

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。到見一兔，意欲捕取，走逐轉近，以鐮遙擲，即時墮地，適欲前取，化為死人上其背上急抱其頭，盡力推卻，不能令卻。心懷恐怖，慞惶苦惱，意欲入城，共婦解卻，復恐人見令不聽入。留待日暮，以衣用覆，擔負入城往趣其舍。已到舍內，自然墮地，變成一聚閻浮檀金，光明晃昱，並照比舍。展轉談之，上徹于王。

「王即遣人，往看審實。使人到觀，見是死人，尋還白王：『是死人耳。』王問餘人，猶言是金。甚怪所以，重遣人看。如是七返，來言不定。王即自往，親往看之，見是死人，形漸欲臭。即問阿淚吒：『汝見是何？』答言：『看實是金。』即取少許，用奉于王。王見金色，敬之未有，問其所由：『何緣得此？』於時阿淚吒，具以本末向王而說，『必當由施辟支佛故。』王聞其語，嘆言：『善哉！汝得快利，值此上人。』即更賜與，拜為大臣。如是諸尊！彼阿淚吒者，即我身是。我于彼世，以少稗糜施辟支佛，因自求愿，緣是以來，九十一劫，生天人中，無所乏少，三事挺特，端正受稱，情有所欲，應意而至。

「乃至今身，在家之時，我常優遊，不喜世務；兄摩訶男，常有怨辭。我母語言：『我兒福德。』摩訶男言：『我獨勞慮，家理田業；優閑臥食，云何福德？』其母欲試，遣我至田，監臨種作，令不送食。我怪食遲，遣人往索，母遣人語我云：『無所有。』我還白母：『唯愿與我，送無所有

看見一隻兔子，想要捕捉它，追逐靠近，用鐮刀遠遠地投擲，兔子立刻掉在地上，正要上前去拿，兔子卻變成了一個死人，死人仰面朝上，他急忙抱住死人的頭，盡力推開，卻不能推開。心中感到恐懼，驚慌苦惱，想要進城，和妻子一起想辦法解決，又擔心被人看見不讓進城。於是等到天黑，用衣服蓋住死人，揹著他進城，回到自己的住處。到了屋裡，死人自然地掉在地上，變成了一堆閻浮檀金，光芒閃耀，照亮了附近的房屋。人們輾轉談論這件事，傳到了國王那裡。 國王立刻派人前去檢視覈實。使者前去檢視，看到的是死人，回來稟告國王說：『只是個死人罷了。』國王問其他人，他們卻說是金子。國王感到非常奇怪，又派人去看。這樣反覆了七次，回來的說法都不一樣。國王就親自前去檢視，看到的是死人，而且屍體漸漸開始腐爛。國王就問阿淚吒：『你看到的是什麼？』阿淚吒回答說：『我看到的確是金子。』就取了少許金子，獻給國王。國王看到金子的顏色，非常敬畏，從未見過，就問他原因：『這是怎麼得到的？』這時阿淚吒，就把事情的來龍去脈向國王說了，『這一定是由於佈施辟支佛的緣故。』國王聽了他的話，讚歎說：『太好了！你真是幸運，遇到了這樣高尚的人。』就又賞賜了他，並任命他為大臣。各位尊者！那個阿淚吒，就是我本人。我前世用少許稗子米佈施給辟支佛，因此自己發願，從那以後，九十一劫，都生在天界和人間，沒有缺少過什麼，三事特別突出，相貌端正，受到稱讚，心中想要什麼，就能如願以償。 直到今生，在家的時候，我常常悠閒自在，不喜歡世俗事務；哥哥摩訶男，常常抱怨我。我母親說：『我的兒子有福德。』摩訶男說：『我獨自操勞，管理家裡的田地產業；他卻悠閒地躺著吃飯，怎麼能說有福德呢？』我母親想要試探一下，就派我到田里，監督耕種，不讓人送飯給我。我奇怪飯怎麼還沒送來，就派人去要，母親讓人告訴我：『什麼都沒有。』我回去告訴母親：『希望您給我送點什麼都沒有。』

He saw a rabbit and wanted to catch it. He chased it closer and threw a sickle at it from afar. The rabbit immediately fell to the ground. Just as he was about to pick it up, it transformed into a dead person. The dead person was lying face up, and he hurriedly grabbed the dead person's head, trying his best to push it away, but he couldn't. He felt terrified, panicked, and distressed. He wanted to enter the city and seek help from his wife, but he was afraid that people would see him and not allow him in. So he waited until nightfall, covered the dead person with clothes, carried him into the city, and went to his house. Once inside, the dead person naturally fell to the ground and turned into a pile of Jambudvipa gold, shining brightly and illuminating the nearby houses. People talked about this incident, and it reached the king. The king immediately sent people to investigate and verify. The messengers went to check and saw a dead person, and they returned to report to the king, 'It's just a dead person.' The king asked others, but they said it was gold. The king found it very strange and sent people again. This happened seven times, and the reports were inconsistent. The king then went to see for himself and saw a dead person, whose body was beginning to rot. The king asked A-lei-zha, 'What do you see?' A-lei-zha replied, 'I see that it is indeed gold.' He took a small amount of gold and presented it to the king. The king saw the color of the gold, felt great reverence, and had never seen anything like it. He asked him the reason, 'How did you obtain this?' At this time, A-lei-zha told the king the whole story, 'This must be due to the merit of giving to a Pratyekabuddha.' The king, upon hearing this, exclaimed, 'Excellent! You are truly fortunate to have encountered such a noble person.' He then bestowed more gifts upon him and appointed him as a minister. Venerable ones! That A-lei-zha is none other than myself. In my past life, I gave a small amount of millet to a Pratyekabuddha, and because of my vow, for ninety-one kalpas since then, I have been born in the heavens and among humans, lacking nothing. I have three outstanding qualities: a handsome appearance, praised by others, and whatever I desire comes to me as I wish. Even in this life, when I was at home, I was always leisurely and did not like worldly affairs. My elder brother, Maha-nana, often complained about me. My mother would say, 'My son has merit.' Maha-nana would say, 'I alone toil, managing the family's fields and property, while he leisurely lies around eating. How can you say he has merit?' My mother wanted to test me, so she sent me to the fields to supervise the planting, and she did not send me any food. I was surprised that the food was late, so I sent someone to ask for it. My mother had someone tell me, 'There is nothing.' I went back and told my mother, 'I wish you would send me nothing.'

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。』於時其母，聞兒是語，即取寶案，嚴具器物，以幞覆上，送以與我，令摩訶男逐而看之。已到我前，發去其幞，百味飲食，案器悉滿。如是余時，在所應意，若令滿得四天下寶，劫盡之時，理當消滅，復不得久。如是我以少糜施辟支佛，九十一劫，福利未減，復緣斯德，見佛度苦。以是之故，故知請一凈戒比丘，于舍供養得利多彼四天下寶。」

時阿那律，說是語已，於時世尊，從外來入，聞阿那律說過去事，告諸比丘：「汝等比丘！說過去事，我複次說當來之世，此閻浮提，土地方正，平坦廣博，無有山川，地生濡草，猶如天衣。爾時人民壽八萬四千歲，身長八丈，端正殊妙，人性仁和，具修十善。彼時當有轉輪聖王，名曰勝伽(晉言具也)，彼時當有婆羅門家生一男兒，字曰彌勒，身色紫金，三十二相，眾好畢滿，光明殊赫。出家學道，成最正覺，廣為眾生，轉尊法輪。其第一大會，度九十三億眾生之類；第二大會，度九十六億；第三大會，度九十九億。如是比丘！三會說法，得蒙度者，悉我遺法種福眾生，或三寶中興供養者，出家在家持齊戒者，燒香燃燈禮拜之者，皆得在彼三會之中。三會度我遺殘眾生，然後乃化同緣之徒。」

於時彌勒，聞佛此語，從座而起，長跪白佛言：「愿作彼彌勒世尊。」佛告之曰：「如汝所言，汝當生彼為彌勒如來，如上教化，悉是汝也。」

於時會中，有一比丘，名阿侍多，長跪白佛：「我願作彼轉輪之王

現代漢語譯本：當時，他的母親聽到孩子說這話，就取來寶案，備好各種器物，用布蓋上，送給我，讓摩訶男跟在後面看著。送到我面前后，打開布，裡面盛滿了各種美味佳餚。像這樣，其餘時間，凡是心中所想，如果能得到四天下的寶物，到了劫盡的時候，也理應消滅，不能長久。像我這樣，用少許米飯佈施給辟支佛，九十一劫，福報都沒有減少，又因為這個功德，見到佛陀度脫苦難。因此，要知道供養一位持凈戒的比丘，所得到的利益比四天下的寶物還要多。 當時，阿那律說完這話，世尊從外面進來，聽到阿那律說過去的事，就告訴眾比丘：『你們這些比丘！說過去的事，我再來說說未來的世界，這個閻浮提，土地方正，平坦廣闊，沒有山川，地上長著柔軟的草，像天上的衣服一樣。那時的人們壽命八萬四千歲，身高八丈，端正美好，人性仁和，都修習十善。那時將有轉輪聖王，名叫勝伽（晉語是具足的意思），那時將有婆羅門家生下一個男孩，名叫彌勒，身色紫金，具足三十二相，各種美好都圓滿，光明非常顯赫。他出家學道，成就最正覺，廣泛地為眾生轉動尊貴的法輪。他的第一次大會，度脫九十三億眾生；第二次大會，度脫九十六億；第三次大會，度脫九十九億。像這樣，比丘們！三次說法，得到度脫的，都是我遺留的佛法中種下福報的眾生，或者是在三寶中興起供養的人，出家在家持齋戒的人，燒香點燈禮拜的人，都可以在那三次大會之中。三次大會度脫我遺留的眾生，然後才教化有緣的人。』 當時，彌勒聽到佛陀這話，從座位上站起來，長跪著對佛說：『我願意成為那位彌勒世尊。』佛告訴他說：『正如你所說，你將生到那裡成為彌勒如來，像上面所教化的那樣，都是你。』 當時，會中有一位比丘，名叫阿侍多，長跪著對佛說：『我願意成為那位轉輪聖王。』

English version: At that time, his mother, hearing the child's words, immediately took a precious tray, prepared various utensils, covered them with a cloth, and sent them to me, ordering Mahānāma to follow and watch. When it arrived before me, the cloth was removed, and the tray was filled with all kinds of delicious food. Like this, at other times, whatever was desired in the mind, even if one could obtain the treasures of the four continents, when the kalpa ends, they would naturally perish and not last long. Like me, having given a small amount of rice to a Pratyekabuddha, for ninety-one kalpas, the merit has not diminished, and because of this virtue, I have seen the Buddha liberate from suffering. Therefore, know that making offerings to a pure-precept-holding bhikkhu yields more benefit than the treasures of the four continents. At that time, after Anuruddha finished speaking, the World Honored One came in from outside, and hearing Anuruddha speak of past events, told the bhikkhus, 'You bhikkhus! Having spoken of past events, I will now speak of the future world. This Jambudvipa will be square, flat, and vast, without mountains or rivers, and the ground will grow soft grass, like heavenly garments. At that time, people will live for eighty-four thousand years, be eight measures tall, upright and beautiful, with kind and gentle natures, and all will practice the ten virtues. At that time, there will be a Chakravartin king named Saṃgha (which in Jin means 'complete'), and at that time, a boy will be born in a Brahmin family, named Maitreya, with a body of purple gold, possessing the thirty-two marks, all perfections complete, and his light will be exceedingly brilliant. He will leave home to study the Way, attain the most perfect enlightenment, and widely turn the noble Dharma wheel for all beings. In his first assembly, he will liberate ninety-three billion beings; in his second assembly, he will liberate ninety-six billion; and in his third assembly, he will liberate ninety-nine billion. Thus, bhikkhus! Those who are liberated in these three assemblies are all beings who have planted the seeds of merit in my remaining Dharma, or those who have made offerings in the Three Jewels, those who have left home or remained at home and observed the precepts, those who have burned incense, lit lamps, and made prostrations, all will be present in those three assemblies. The three assemblies will liberate my remaining beings, and then he will teach those who have affinities with him.' At that time, Maitreya, hearing these words of the Buddha, rose from his seat, knelt down, and said to the Buddha, 'I wish to become that World Honored One Maitreya.' The Buddha told him, 'As you have said, you will be born there as the Tathagata Maitreya, and as taught above, it will all be you.' At that time, in the assembly, there was a bhikkhu named Ajita, who knelt down and said to the Buddha, 'I wish to become that Chakravartin king.'

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。」佛告之曰：「汝但長夜，貪樂生死，不規出耶？」

於時在會一切大眾，見佛世尊授彌勒決當來成佛，猶字彌勒，各皆有疑，欲知本末。尊者阿難，即起白佛：「彌勒成佛，復字彌勒，不審從何造起名字？」

佛告阿難：「諦聽著意！過去無量阿僧祇劫，此閻浮提，有一大國王名曇摩留支，領閻浮提，八萬四千國，六萬山川，八十億聚落，二萬夫人婇女，一萬大臣。有一小國豐樂，是中國王，名波塞奇。時弗沙佛，初出於世，在此國中，化導眾生。時波塞奇王與諸群臣，專供養佛及於眾僧，不暇得往朝覲大王，貢獻音信，亦悉斷替。於時大王，怪其間絕，即遣使者，往責所以。使者到已，宣王言令：『比年已來，人信俱斷，汝為人臣，何以違常？將有異心，欲懷逆耶？』時波塞奇，得大王教，自知違替，靡知所如，即往見佛，白如是事。佛告王言：『汝勿憂慮，但還遣使以誠告言：「佛在我國，朝夕承事，是以不暇往覲大王；國內財物，供佛及僧，無有遺余可以獻貢。」』波塞奇王，得佛教已，即還報使，如佛所語。使到見王，具道其意。大王聞之，甚懷盛怒，即合諸臣，共詳此事。諸臣皆言：『彼王慠慢，橫引道理，宜合兵眾往攻伐之。』王即然之，合兵躬往。前軍近到，彼王乃知，心懷怖懼，急往白佛。佛告王言：『莫用憂慮，但自往見，宣說前語。』波塞奇王，即與群臣，往到界上，見於大王，禮問畢訖，住在一面

現代漢語譯本：佛陀告訴他們說：『你們只是長久以來貪戀生死，不考慮出離嗎？』 當時在場的所有大眾，看到佛陀為彌勒授記，預言他將來成佛，仍然稱呼他為彌勒，都心生疑惑，想要知道事情的來龍去脈。尊者阿難隨即起身，向佛陀請教：『彌勒成佛，又稱作彌勒，不知這個名字是從何而來？』 佛陀告訴阿難：『仔細聽，專心領會！過去無量阿僧祇劫之前，這個閻浮提，有一位大國王名叫曇摩留支，統治著閻浮提，擁有八萬四千個國家，六萬座山川，八十億個村落，兩萬名夫人和宮女，以及一萬名大臣。有一個小國非常富饒，國王名叫波塞奇。當時弗沙佛初次出現在世間，在這個國家教化眾生。波塞奇王和他的大臣們，一心供養佛陀和僧眾，沒有時間去朝見大王，進貢禮物，也完全斷絕了訊息。當時大王，對他們長時間沒有訊息感到奇怪，就派遣使者去責問原因。使者到達后，傳達大王的命令說：『近年來，你們的音信都斷絕了，你作為臣子，為什麼違背常理？難道有異心，想要謀反嗎？』波塞奇王，接到大王的命令，知道自己失職，不知如何是好，就去見佛陀，說明了這件事。佛陀告訴國王說：『你不要憂慮，只需派使者回去，誠實地告訴他們：「佛陀在我國，我早晚侍奉他，因此沒有時間去朝見大王；國內的財物，都用來供養佛陀和僧眾，沒有剩餘的可以進貢。」』波塞奇王，聽從佛陀的教誨，就派使者回去，按照佛陀所說的話回覆。使者見到大王，詳細地說明了情況。大王聽了，非常憤怒，就召集大臣，共同商議這件事。大臣們都說：『那個國王傲慢無禮，強詞奪理，應該集合軍隊去攻打他。』大王同意了，就親自率領軍隊前往。前軍快要到達時，波塞奇王才知道，心中非常害怕，急忙去告訴佛陀。佛陀告訴國王說：『不要憂慮，你親自去見他，把之前的話說一遍。』波塞奇王，就和他的大臣們，一起來到邊界，見到大王，行禮問候完畢，站在一旁。

English version: The Buddha told them, 'You just indulge in the pleasures of birth and death for a long time, without considering liberation?' At that time, all the assembly present, seeing the Buddha bestow the prediction of future Buddhahood upon Maitreya, still calling him Maitreya, each had doubts and wanted to know the origin of the matter. Venerable Ananda then rose and asked the Buddha, 'Maitreya will become a Buddha, and is also called Maitreya, I wonder where this name comes from?' The Buddha told Ananda, 'Listen carefully and pay attention! In the past, countless asamkhya kalpas ago, in this Jambudvipa, there was a great king named Dhammaruchi, who ruled Jambudvipa, possessing eighty-four thousand kingdoms, sixty thousand mountains and rivers, eighty billion villages, twenty thousand wives and concubines, and ten thousand ministers. There was a small, prosperous country, whose king was named Paseki. At that time, Buddha Phussa first appeared in the world, teaching sentient beings in this country. King Paseki and his ministers devoted themselves to making offerings to the Buddha and the Sangha, having no time to visit the great king, present gifts, and completely cut off communication. At that time, the great king, finding it strange that they had been out of contact for so long, sent messengers to inquire about the reason. When the messengers arrived, they conveyed the great king's order, saying, 'In recent years, your messages have been cut off, you as a subject, why do you violate the norm? Do you have rebellious intentions?' King Paseki, receiving the great king's order, knew he had been negligent and did not know what to do, so he went to see the Buddha and explained the matter. The Buddha told the king, 'Do not worry, just send messengers back and truthfully tell them, "The Buddha is in my country, and I serve him morning and night, therefore I have no time to visit the great king; the wealth of the country is used to make offerings to the Buddha and the Sangha, and there is nothing left to offer as tribute."' King Paseki, following the Buddha's teachings, sent messengers back, replying as the Buddha had instructed. The messengers met the great king and explained the situation in detail. The great king, upon hearing this, was very angry and summoned his ministers to discuss the matter. The ministers all said, 'That king is arrogant and unreasonable, we should gather troops and attack him.' The great king agreed and personally led the troops. When the vanguard was about to arrive, King Paseki found out, and was very afraid, and hurriedly went to tell the Buddha. The Buddha told the king, 'Do not worry, go and see him yourself, and repeat what you said before.' King Paseki, along with his ministers, went to the border, met the great king, greeted him, and stood aside.

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。大王責問：『汝何所恃，違慢失常，不來朝覲？』波塞奇言：『佛世難值，甚難得睹，頃來在國，化導民物，朝夕侍奉故使違替。』於時大王，復更重責：『正使令爾，何以斷獻？』波塞奇言：『佛有徒眾，名曰眾僧，戒德清凈，世良福田。合國所有，常用供養，無有盈長可以為貢。』曇摩留支聞此語已，告言：『且住！須我見佛，見佛來還，乃問汝罪。』即與群臣，往至佛所。是時如來，大眾圍繞，各悉靜然端坐入定。有一比丘，入慈三昧，放金光明，如大火聚。曇摩留支，遙見世尊，光明顯赫明曜逾日，大眾圍繞，如星中月，為佛作禮，問訊如法。見此比丘，光明特顯，即白世尊：『此一比丘，入何等定，光曜乃爾？』佛告大王：『此比丘者，入慈等定。』王聞是語，倍增欽仰，言：『此慈定巍巍乃爾，我會當習此慈三昧。』作是愿已，志慕慈定，意甚柔濡，更無害心，即時請佛及比丘僧：『唯愿回神，往至大國。』佛即許可剋日當往。

「波塞奇王，聞佛欲往至大王國，甚懷戀恨，愁悸無憀，心自念言：『若當令我是大王者，如來則當常住我國，由我小故不得自在。』念是事已，即問佛言：『諸王之中，何者最大？』佛告之曰：『轉輪王大。』波塞奇王，因自作愿：『愿我由來，供養佛及眾僧，持此功德，誓願將來世世常作轉輪之王。』如是阿難！爾時大王曇摩留支者，今彌勒是。始於彼世，發此慈心，自此以來，常字彌勒

現代漢語譯本：國王責問道：『你依仗什麼，違背常理，怠慢不來朝見？』波塞奇回答說：『佛陀住世難得一見，非常難得見到，我近來在國內，教化引導民眾，早晚侍奉，所以耽誤了朝見。』當時國王，再次責問：『就算你這樣，為何斷絕進貢？』波塞奇回答說：『佛陀有弟子，名叫僧眾，戒律品德清凈，是世間良田福地。全國所有的財物，都用來供養他們，沒有多餘的可以用來進貢。』曇摩留支聽到這些話后，說道：『先住下！等我見了佛陀，回來后再問你的罪。』隨即和群臣，前往佛陀所在之處。當時如來，被大眾圍繞，各自安靜地端坐入定。有一位比丘，進入慈悲三昧，放出金色光明，像巨大的火堆。曇摩留支，遠遠地看見世尊，光芒顯赫，明亮勝過太陽，大眾圍繞，如同眾星捧月，向佛陀行禮，問候如法。看見這位比丘，光明特別顯耀，就問世尊：『這位比丘，進入了什麼禪定，光芒如此？』佛陀告訴國王：『這位比丘，進入了慈悲等定。』國王聽到這話，更加欽佩仰慕，說：『這慈悲禪定如此偉大，我應當學習這慈悲三昧。』做了這個願望后，心向往慈悲禪定，心意非常柔和，不再有傷害之心，隨即邀請佛陀和比丘僧：『希望移駕，前往我的大國。』佛陀答應了，約定日期前往。 波塞奇王，聽說佛陀要前往大王國，非常留戀不捨，憂愁恐懼，心中自念：『如果我能成為大國王，如來就應當常住我國，因為我弱小而不能自在。』想到這件事後，就問佛陀：『諸王之中，哪位最大？』佛陀告訴他：『轉輪王。』波塞奇王，因此自己發願：『愿我從今以後，供養佛陀和僧眾，以此功德，發誓愿將來世世代代常做轉輪之王。』像這樣，阿難！當時的大王曇摩留支，就是現在的彌勒。開始在那一世，發了這慈悲之心，從此以後，常被稱為彌勒。

English version: The king questioned: 『What do you rely on, that you violate the norm, neglect to come to court?』 Poseci replied: 『It is rare to encounter a Buddha in the world, very difficult to see. Recently, I have been in the country, teaching and guiding the people, serving them morning and night, so I have delayed coming to court.』 At that time, the king again questioned: 『Even if that is so, why have you stopped offering tribute?』 Poseci replied: 『The Buddha has disciples, called the Sangha, whose precepts and virtues are pure, they are the blessed field of the world. All the wealth of the country is used to support them, there is nothing extra that can be used as tribute.』 When Dhammaruci heard these words, he said: 『Wait! I must see the Buddha, and after seeing the Buddha, I will return and question your crime.』 Then he and his ministers went to where the Buddha was. At that time, the Tathagata was surrounded by the assembly, each sitting quietly in meditation. There was a Bhikkhu, who had entered the Samadhi of loving-kindness, emitting golden light, like a great fire. Dhammaruci, from afar, saw the World Honored One, his light brilliant, brighter than the sun, surrounded by the assembly, like the moon among the stars, he bowed to the Buddha, and greeted him according to the Dharma. Seeing this Bhikkhu, whose light was particularly radiant, he asked the World Honored One: 『What kind of meditation has this Bhikkhu entered, that his light is so?』 The Buddha told the king: 『This Bhikkhu has entered the Samadhi of loving-kindness.』 When the king heard these words, he was even more admiring and respectful, saying: 『This Samadhi of loving-kindness is so great, I should learn this Samadhi of loving-kindness.』 After making this wish, his heart yearned for the Samadhi of loving-kindness, his mind was very gentle, and he no longer had any harmful thoughts, and immediately invited the Buddha and the Bhikkhu Sangha: 『I hope you will move your presence to my great kingdom.』 The Buddha agreed, and set a date to go. King Poseci, hearing that the Buddha was going to the great kingdom, was very reluctant to part, worried and fearful, and thought to himself: 『If I could become a great king, the Tathagata should always stay in my country, but because I am weak, I cannot be free.』 After thinking about this, he asked the Buddha: 『Among all the kings, who is the greatest?』 The Buddha told him: 『The Cakravartin King.』 King Poseci, therefore, made a vow: 『May I, from now on, support the Buddha and the Sangha, and with this merit, vow to always be a Cakravartin King in future lives.』 Like this, Ananda! The king Dhammaruci at that time, is now Maitreya. He began in that life, to generate this heart of loving-kindness, and from then on, he is always called Maitreya.

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。彼波塞奇王，今祇陀是，乃于彼中，常作轉輪王，自是以來，世世恒作，乃至今日，功德不盡，是以今日，復求索作。」

時穿珠，師聞說是已，尋發無上正真道意。其餘會者，聞佛所說，有得須陀洹、斯陀含、阿那含、阿羅漢者，有發無上正真道意者，有得遷住不退地者，各皆敬戴，歡喜奉行。

（五八）二鸚鵡聞四諦品第五十一(丹本為五十八)

一時佛在舍衛國祇樹給孤獨園。爾時長者須達，敬信佛法，為僧檀越，一切所須，悉皆供給。時諸比丘，隨其所須，日日往來，說法教誨。須達家內，有二鸚鵡：一名律提，二名賒律提；稟性黠慧，能知人語。諸比丘往來，每先告語家內聞知，拂整敷具，歡喜迎逆。是時阿難，往到其家，見鳥聰黠，愛之在心，而語之言：「欲教汝法。」二鳥歡喜，授四諦法，教令誦習，而說偈言：

「豆佉　　三牟提耶　　尼樓陀　　末加」(晉言苦習滅道)

門前有樹，二鳥聞法，喜悅誦習，飛向樹上，次第上下，經由七返，誦讀所受四諦妙法。其暮宿樹，野貍所食，緣此善心，即生四天。尊者阿難，明日時到，著衣持缽，入城乞食，聞二鸚鵡為貍所殺，生矜愍心，還白佛言：「須達家內，有二鸚鵡，弟子昨日，教誦四諦，其夜命終。不審識神，生處何所？唯愿如來！垂愍見示。」

佛告阿難：「諦聽諦聽！善著心中，當爲汝說，令汝歡喜。緣汝授法，喜心受持，命終之後，生四王天

現代漢語譯本：『那位波塞奇王，就是現在的祇陀，他曾經在那裡，常常作為轉輪王。從那時以來，世世代代都是如此，直到今天，他的功德仍然沒有窮盡，所以今天，他又來尋求成為轉輪王。』 當時穿珠的工匠聽到這些話后，立刻發起了無上正等正覺的道心。其餘在場的人，聽到佛陀所說，有的證得了須陀洹果、斯陀含果、阿那含果、阿羅漢果，有的發起了無上正等正覺的道心，有的證得了安住不退轉的地位，他們都恭敬地接受，歡喜地奉行。 （五八）二鸚鵡聞四諦品第五十一（丹本為五十八） 一時，佛陀在舍衛國的祇樹給孤獨園。當時，長者須達，敬信佛法，作為僧團的施主，一切所需，都盡力供給。當時，各位比丘，根據他們的需要，每天往來，說法教誨。須達家中，有兩隻鸚鵡：一隻名叫律提，另一隻名叫賒律提；它們天性聰慧，能聽懂人話。各位比丘往來時，總是先告訴家裡人，讓他們知道，以便整理鋪設，歡喜地迎接。當時，阿難來到他家，看到鸚鵡聰明伶俐，心中喜愛，就對它們說：『我想教你們佛法。』兩隻鸚鵡很高興，阿難就教它們四諦法，讓它們誦習，並說了偈語： 『豆佉 三牟提耶 尼樓陀 末加』（晉語譯為苦、集、滅、道） 門前有樹，兩隻鸚鵡聽聞佛法后，喜悅地誦習，飛到樹上，依次上下，經過七次，誦讀所受的四諦妙法。當天晚上，它們在樹上過夜，被野貍吃掉了。因為這個善心，它們立即轉生到四天。尊者阿難，第二天時辰到了，穿上衣服，拿著缽，進城乞食，聽到兩隻鸚鵡被野貍殺害，心中生起憐憫之心，回來稟告佛陀說：『須達家中，有兩隻鸚鵡，弟子昨天教它們誦習四諦，它們當晚就死了。不知道它們的識神，轉生到哪裡去了？希望如來！慈悲地開示。』 佛陀告訴阿難：『仔細聽，仔細聽！好好放在心裡，我將為你解說，讓你歡喜。因為你教它們佛法，它們歡喜地接受並持誦，命終之後，轉生到四王天。』

English version: 'That King Poseci, who is now Jeta, was there, always acting as a wheel-turning king. Since then, generation after generation, it has been so, and even today, his merits are not exhausted, so today, he seeks to become a wheel-turning king again.' At that time, the bead-threader, upon hearing these words, immediately generated the intention for the unsurpassed, true, and right path. The others present, upon hearing what the Buddha said, some attained the fruit of Srotaapanna, Sakrdagamin, Anagamin, and Arhat, some generated the intention for the unsurpassed, true, and right path, and some attained the position of non-retrogression. They all respectfully accepted and joyfully practiced. (58) The Chapter of Two Parrots Hearing the Four Noble Truths, Fifty-first (Dan version is fifty-eighth) At one time, the Buddha was in the Jeta Grove of Anathapindika in Sravasti. At that time, the elder Sudatta, who revered and believed in the Buddha's teachings, was a patron of the Sangha, providing all their needs. At that time, the monks, according to their needs, came and went daily, preaching and teaching. In Sudatta's house, there were two parrots: one named Luti, and the other named Saluti; they were naturally clever and could understand human speech. When the monks came and went, they always informed the household in advance, so that they could prepare the seating and welcome them joyfully. At that time, Ananda came to his house, saw the parrots were clever and intelligent, and loved them in his heart, and said to them: 'I want to teach you the Dharma.' The two parrots were very happy, and Ananda taught them the Four Noble Truths, instructing them to recite them, and said the verse: 'Dukkha Samudaya Nirodha Magga' (translated in Jin as suffering, origin, cessation, path) There was a tree in front of the gate, and after hearing the Dharma, the two parrots joyfully recited it, flying up and down the tree, seven times in succession, reciting the wonderful Dharma of the Four Noble Truths they had received. That night, they stayed in the tree and were eaten by a wild fox. Because of this good intention, they were immediately reborn in the Four Heavenly Kings' Heaven. The Venerable Ananda, the next day when the time came, put on his robes, took his bowl, and went into the city to beg for food. He heard that the two parrots had been killed by a wild fox, and he felt compassion in his heart. He returned and reported to the Buddha, saying: 'In Sudatta's house, there were two parrots. Yesterday, I taught them to recite the Four Noble Truths, and they died that night. I do not know where their consciousness has been reborn. I hope the Tathagata! Will show compassion and reveal it.' The Buddha told Ananda: 'Listen carefully, listen carefully! Keep it well in your heart, I will explain it to you, so that you will be happy. Because you taught them the Dharma, they joyfully accepted and recited it, and after they died, they were reborn in the Heaven of the Four Heavenly Kings.'

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。此閻浮提五十歲，為四王天上一日一夜，彼亦三十日為一月，十二月為一歲，彼四王天壽五百歲。」

阿難問佛：「于彼命終，當生何處？」

佛告阿難：「當生第二忉利天上。此閻浮提百歲，為忉利天上一日一夜，亦三十日為一月，十二月為一歲，彼忉利天壽千歲。」

阿難復問：「于彼命終，當生何處？」佛告阿難：「當生第三炎摩天上。此閻浮提二百歲，為炎摩天一日一夜，亦三十日為一月，十二月為一歲，彼炎摩天上壽二千歲。」

阿難又問：「于彼命終，當生何處？」佛告阿難：「當生第四兜率天上。此閻浮提四百歲，為彼天上一日一夜，亦三十日為一月，十二月為一歲，彼兜率天壽四千歲。」

阿難又問：「于彼命終，當生何處？」佛告阿難：「當生第五不憍樂天。此閻浮提八百歲，為第五天上一日一夜，亦三十日為一月，十二月為一歲，彼第五天壽八千歲。」

阿難又問：「于彼命終，當生何處？」佛告阿難：「當生第六化應聲天。此閻浮提千六百歲，為第六天上一日一夜，亦三十日為一月，十二月為一歲，彼第六天壽萬六千歲。」

阿難又問：「于彼命終，復生何處？」佛告阿難：「還生第五天上。如是次第，至四天王天。上下七返，生六慾天中，自恣受福，極天之壽，無有中夭。」

阿難又問：「六天壽盡，當生何處？」佛告阿難：「當下閻浮提，生於人中，出家學道。緣前鳥時誦持四諦，心自開解，成辟支佛，一名曇摩，二名修曇摩

現代漢語譯本： 『這閻浮提的五十年，是四王天的一天一夜。那裡也是三十天為一個月，十二個月為一年，那四王天的壽命是五百歲。』 阿難問佛：『在那裡命終后，會生到哪裡呢？』 佛告訴阿難：『會生到第二忉利天上。這閻浮提的一百年，是忉利天的一天一夜。那裡也是三十天為一個月，十二個月為一年，那忉利天的壽命是一千歲。』 阿難又問：『在那裡命終后，會生到哪裡呢？』佛告訴阿難：『會生到第三炎摩天上。這閻浮提的二百年，是炎摩天的一天一夜。那裡也是三十天為一個月，十二個月為一年，那炎摩天的壽命是二千歲。』 阿難又問：『在那裡命終后，會生到哪裡呢？』佛告訴阿難：『會生到第四兜率天上。這閻浮提的四百年，是那兜率天的一天一夜。那裡也是三十天為一個月，十二個月為一年，那兜率天的壽命是四千歲。』 阿難又問：『在那裡命終后，會生到哪裡呢？』佛告訴阿難：『會生到第五不憍樂天。這閻浮提的八百年，是第五天的一天一夜。那裡也是三十天為一個月，十二個月為一年，那第五天的壽命是八千歲。』 阿難又問：『在那裡命終后，會生到哪裡呢？』佛告訴阿難：『會生到第六化應聲天。這閻浮提的一千六百年，是第六天的一天一夜。那裡也是三十天為一個月，十二個月為一年，那第六天的壽命是一萬六千歲。』 阿難又問：『在那裡命終后，又會生到哪裡呢？』佛告訴阿難：『還會生到第五天上。像這樣依次，直到四天王天。上下七次，在六慾天中，自在享受福報，直到天壽終了，沒有中途夭折的。』 阿難又問：『六天的壽命結束后，會生到哪裡呢？』佛告訴阿難：『會下生到閻浮提，生在人間，出家學道。因為前世做鳥時誦持四諦的緣故，內心自然開悟，成為辟支佛，一個名叫曇摩，一個名叫修曇摩。』

English version: 'Fifty years in this Jambudvipa is one day and one night in the Heaven of the Four Heavenly Kings. There, thirty days make a month, and twelve months make a year. The lifespan of the Four Heavenly Kings is five hundred years.' Ananda asked the Buddha, 'Where will they be reborn after their life ends there?' The Buddha told Ananda, 'They will be reborn in the second Heaven of Trayastrimsha. One hundred years in this Jambudvipa is one day and one night in the Heaven of Trayastrimsha. There, thirty days make a month, and twelve months make a year. The lifespan of the Trayastrimsha Heaven is one thousand years.' Ananda asked again, 'Where will they be reborn after their life ends there?' The Buddha told Ananda, 'They will be reborn in the third Heaven of Yama. Two hundred years in this Jambudvipa is one day and one night in the Heaven of Yama. There, thirty days make a month, and twelve months make a year. The lifespan of the Heaven of Yama is two thousand years.' Ananda asked again, 'Where will they be reborn after their life ends there?' The Buddha told Ananda, 'They will be reborn in the fourth Heaven of Tushita. Four hundred years in this Jambudvipa is one day and one night in the Heaven of Tushita. There, thirty days make a month, and twelve months make a year. The lifespan of the Heaven of Tushita is four thousand years.' Ananda asked again, 'Where will they be reborn after their life ends there?' The Buddha told Ananda, 'They will be reborn in the fifth Heaven of Nirmanarati. Eight hundred years in this Jambudvipa is one day and one night in the fifth heaven. There, thirty days make a month, and twelve months make a year. The lifespan of the fifth heaven is eight thousand years.' Ananda asked again, 'Where will they be reborn after their life ends there?' The Buddha told Ananda, 'They will be reborn in the sixth Heaven of Paranirmitavasavartin. One thousand six hundred years in this Jambudvipa is one day and one night in the sixth heaven. There, thirty days make a month, and twelve months make a year. The lifespan of the sixth heaven is sixteen thousand years.' Ananda asked again, 'Where will they be reborn after their life ends there?' The Buddha told Ananda, 'They will be reborn again in the fifth heaven. In this order, they will descend to the Heaven of the Four Heavenly Kings. They will ascend and descend seven times, enjoying blessings freely in the six desire heavens until their heavenly lifespan ends, without dying prematurely.' Ananda asked again, 'Where will they be reborn after the lifespan of the six heavens ends?' The Buddha told Ananda, 'They will descend to Jambudvipa, be born among humans, and leave home to study the Way. Because of the merit of reciting the Four Noble Truths when they were birds in a previous life, their minds will naturally open, and they will become Pratyekabuddhas, one named Dhamma, and the other named Sudhamma.'

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。」

佛告阿難：「一切諸佛，及眾賢聖，天人品類，受福多少，皆由於法種其善因，致使其後各獲妙果。」

（五九）鳥聞比丘法生天品第五十二(丹本為五十九)

一時佛在舍衛國祇樹給孤獨園。爾時于林樹間，有一比丘，坐禪行道，食后經行，因爾誦經，音聲清雅妙好無比。時有一鳥，敬愛其聲，飛在樹上，聽其音響。時有獵師，以箭射殺，緣茲善心，即生第二忉利天中，父母膝上，忽然長大，如八歲兒，面貌端正，殊異光相，昞然無有倫匹。即自念言：「我以何福？得生此中？」天福果報，便識宿命，觀見故身，本是禽鳥，蒙彼比丘誦經福報，得生此中。即持天華，詣閻浮提，到比丘所，禮敬問訊，以天華香，供散其上。比丘問言：「汝是何神？」答言：「我本是鳥，愛尊音聲，來此聽經。承為獵師所殺，因此善心，生忉利天。」比丘歡喜，即命令坐，為其說法種種妙善，天人開解，得須陀洹果，歡喜踴躍，即還天上。

佛告阿難：「如來出世，饒益甚多，所說諸法，實為深妙。乃至飛鳥，緣愛法聲，獲福無量，豈況於人信心堅固受持之者，所獲果報，難以為比。」

爾時阿難及諸大眾，聞佛所說，歡喜奉行。

賢愚經卷第十三

（六〇）五百雁聞佛法生天品第五十三(丹本為六十)

一時佛在波羅㮈國。爾時世尊，于林澤中，為天人四輩之類，演說妙法。時虛空中，有五百群雁，聞佛音聲，深心愛樂，盤桓迴翔，尋欲來下至世尊所

現代漢語譯本 佛陀告訴阿難：『一切諸佛，以及眾賢聖，天人等各種生命，所受福報的多少，都是由於他們依照佛法種下善因，才導致後來各自獲得美好的果報。』

（五九）鳥聞比丘法生天品第五十二（丹本為五十九）

一時，佛陀在舍衛國的祇樹給孤獨園。當時，在樹林間，有一位比丘，坐禪修行，飯後經行，因此誦經，聲音清澈優雅，美妙無比。當時有一隻鳥，喜愛他的聲音，飛到樹上，聽他誦經。當時有一位獵人，用箭射殺了它，因為這善心，它就生到第二忉利天中，在父母膝上，忽然長大，像八歲孩童，面容端正，光彩奪目，沒有誰能比得上。它自己想：『我因為什麼福報，能生到這裡？』因為天福的果報，它便能知道前世的經歷，看到自己原來的身體，本是禽鳥，蒙受那位比丘誦經的福報，才得以生到這裡。它就拿著天上的花，來到閻浮提，到比丘那裡，禮敬問候，用天花香，散在比丘身上。比丘問：『你是哪位神？』它回答說：『我本來是鳥，喜愛您的聲音，來這裡聽經。承蒙被獵人射殺，因此善心，生到忉利天。』比丘很高興，就讓它坐下，為它說法，種種美妙的道理，天人開悟，證得須陀洹果，歡喜踴躍，就回到天上。

佛陀告訴阿難：『如來出世，利益非常多，所說的各種佛法，確實是深奧微妙的。乃至飛鳥，因為喜愛佛法之聲，都能獲得無量的福報，何況是那些信心堅定，受持佛法的人，所獲得的果報，更是難以相比。』

當時阿難以及各位大眾，聽聞佛陀所說，歡喜奉行。

賢愚經卷第十三

（六〇）五百雁聞佛法生天品第五十三（丹本為六十）

一時，佛陀在波羅奈國。當時世尊，在樹林沼澤中，為天人四眾，演說微妙的佛法。當時虛空中，有五百群雁，聽聞佛陀的聲音，內心深感喜愛，盤旋迴翔，想要降落到世尊那裡。

English version The Buddha told Ananda, 'All Buddhas, as well as the wise and holy, and all beings of the heavens and humanity, receive varying degrees of blessings. This is all due to the good causes they planted by following the Dharma, which led to each of them obtaining wonderful results later on.'

(59) The Chapter on a Bird Hearing the Dharma and Being Reborn in Heaven, Chapter 52 (Chapter 59 in the Dan version)

At one time, the Buddha was in the Jeta Grove of Anathapindika in the country of Shravasti. At that time, in the forest, there was a Bhikshu who was practicing meditation, walking after meals, and thus reciting scriptures. His voice was clear, elegant, and incomparably beautiful. At that time, a bird, loving his voice, flew to a tree and listened to his recitation. At that time, a hunter shot and killed it with an arrow. Because of this good intention, it was reborn in the second Trayastrimsha Heaven, on its parents' laps, suddenly growing up like an eight-year-old child, with a handsome face, extraordinary radiance, and unparalleled beauty. It thought to itself, 'What blessings have I accumulated to be born here?' Because of the heavenly blessings, it was able to recognize its past life, seeing that its original body was a bird, and that it was reborn here due to the blessings of that Bhikshu's recitation of scriptures. It then took heavenly flowers, went to Jambudvipa, and arrived at the Bhikshu's place, paying respects and greetings, and scattering the heavenly flowers and incense on him. The Bhikshu asked, 'What deity are you?' It replied, 'I was originally a bird, loving your voice, and came here to listen to the scriptures. I was killed by a hunter, and because of this good intention, I was reborn in Trayastrimsha Heaven.' The Bhikshu was very happy, and asked it to sit down, and then spoke to it about various wonderful teachings. The heavenly being became enlightened, attained the Srotaapanna fruit, and joyfully returned to heaven.

The Buddha told Ananda, 'The Tathagata's appearance in the world is of great benefit. The various Dharmas that are spoken are truly profound and subtle. Even a bird, because of its love for the sound of the Dharma, can obtain immeasurable blessings. How much more so for those who have firm faith and uphold the Dharma, the results they obtain are incomparable.'

At that time, Ananda and all the assembly, hearing what the Buddha had said, joyfully practiced it.

The Thirteenth Scroll of the Sutra of the Wise and the Foolish

(60) The Chapter on Five Hundred Geese Hearing the Dharma and Being Reborn in Heaven, Chapter 53 (Chapter 60 in the Dan version)

At one time, the Buddha was in the country of Varanasi. At that time, the World Honored One, in the forest and marsh, was expounding the wonderful Dharma to the four assemblies of gods and humans. At that time, in the empty sky, there were five hundred flocks of geese, hearing the Buddha's voice, feeling deep love and joy, circling and hovering, wanting to descend to the World Honored One's place.

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。時有獵師，張施羅網，五百群雁，墮彼網中，為獵師所殺；生忉利天，父母膝上，忽然生長，如八歲兒，身體端嚴，顏貌無比，光相明凈，喻若金山。便自念言：「我以何因，生此天中？」天人心聰神解，即識宿命，緣愛法聲，果報生天，當報其恩。即共同時，持天花香，下閻浮提波羅捺國，至世尊所，天光明曜，猶寶樹林，一時曲身，禮世尊足，合掌白言：「我蒙世尊說法音聲，生在妙處，愿重矜愍，開示道要。」爾時世尊，便為演說四諦妙法，天人開悟，得須陀洹果，即還天上，不墮三塗，隨緣七生，得盡諸漏。

爾時阿難，白世尊言：「昨夜有天光明照曜，禮敬世尊。不知其緣？愿見告示。」佛告阿難：「善思念之！當爲汝說。世尊昨日在林澤中，為天世人四輩之眾，敷演妙法。有五百群雁，愛敬法聲，心悅欣慶，即共飛來，欲至我所，墮獵師網中。於時獵師，即取殺之。因此善心，生忉利天，自識宿命，故來報恩。」

爾時阿難，聞佛所說，歡喜踴躍，嘆未曾有，而作是言：「如來出世，實為奇妙！陶演法雨，莫不蒙潤，乃至禽鳥，猶聞法聲，獲福乃爾，豈況於人信心受持，計其果報，過逾于彼，百千萬倍，不可為比。」佛告阿難：「善哉善哉！如汝所說。如來出世，多所潤益，普雨甘露，浸潤群生，以是之故，當共一心信敬佛法。」

（六一）堅誓師子品第五十四(丹本為六十一)

一時佛在王舍城耆阇崛山中

現代漢語譯本：當時有獵人，張開羅網，五百群大雁，落入網中，被獵人所殺；（其中一隻）轉生到忉利天，在父母膝上，忽然長大，如同八歲孩童，身體端正莊嚴，容貌無比，光芒明亮，如同金山一般。他便自己思量：『我因何緣，生到這天界？』天人心思聰慧，立刻知曉宿命，是因為喜愛佛法之聲，才得到果報轉生到天界，應當報答這份恩情。於是他與同伴，拿著天上的花香，來到閻浮提的波羅捺國，到達世尊所在之處，天光閃耀，如同寶樹林一般，他立刻彎下身子，禮拜世尊的腳，合掌說道：『我蒙受世尊說法之聲，才得以轉生到這美好的地方，希望再次得到您的憐憫，開示修道的要領。』當時世尊，便為他演說四諦妙法，天人開悟，證得須陀洹果，隨即返回天上，不再墮入三惡道，隨緣七次轉生，便能斷盡一切煩惱。 當時阿難，對世尊說：『昨夜有天人光芒照耀，前來禮敬世尊。不知是什麼緣故？希望您能告知。』佛告訴阿難：『好好想想！我將為你解說。世尊昨天在林澤中，為天人世人四眾，宣講妙法。有五百群大雁，喜愛敬重佛法之聲，心中歡喜慶幸，便一同飛來，想要到我這裡，卻落入獵人的網中。當時獵人，便將它們殺害。因為這善心，它們轉生到忉利天，自己知道宿命，所以前來報恩。』 當時阿難，聽聞佛所說，歡喜雀躍，讚歎從未有過，並說道：『如來出世，實在奇妙！宣講佛法，無不蒙受恩澤，甚至連禽鳥，都能聽聞佛法之聲，獲得如此福報，更何況是人類，如果能有信心受持，所得到的果報，必定超過它們百千萬倍，無法相比。』佛告訴阿難：『說得好啊，說得好啊！正如你所說。如來出世，多有利益，普降甘露，滋潤眾生，因此，應當同心信奉佛法。』 （六一）堅誓師子品第五十四（丹本為六十一） 一時佛在王舍城耆阇崛山中

English version: At that time, there was a hunter who spread his nets, and five hundred flocks of geese fell into the nets and were killed by the hunter. (One of them) was reborn in the Trayastrimsha Heaven, growing up suddenly on his parents' laps, like an eight-year-old child, with a dignified and beautiful body, unparalleled appearance, and bright radiance, like a golden mountain. He then thought to himself, 'For what reason was I born in this heaven?' The heavenly being, with his intelligent mind, immediately recognized his past life. It was because of his love for the sound of the Dharma that he received the karmic reward of being reborn in heaven, and he should repay this kindness. So, he and his companions, holding heavenly flowers and incense, descended to Jambudvipa, to the country of Varanasi, and arrived at the place where the World Honored One was. The heavenly light shone like a forest of precious trees. He immediately bent down, bowed at the feet of the World Honored One, and said with his palms together, 'I was reborn in this wonderful place because I heard the sound of the World Honored One's teachings. I hope to receive your compassion again and be shown the essentials of the path.' At that time, the World Honored One expounded the Four Noble Truths for him. The heavenly being became enlightened, attained the fruit of Srotapanna, and immediately returned to heaven, no longer falling into the three evil realms. After seven rebirths, he would be able to exhaust all defilements. At that time, Ananda said to the World Honored One, 'Last night, there was a heavenly being whose light shone brightly, who came to pay respects to the World Honored One. I do not know the reason. I hope you can tell me.' The Buddha told Ananda, 'Think carefully! I will explain it to you. Yesterday, the World Honored One was in the forest, expounding the wonderful Dharma for the four assemblies of heavenly beings and humans. There were five hundred flocks of geese who loved and respected the sound of the Dharma. They were happy and joyful in their hearts, and they flew together, wanting to come to me, but they fell into the hunter's net. At that time, the hunter killed them. Because of this good intention, they were reborn in the Trayastrimsha Heaven, and they knew their past lives, so they came to repay their kindness.' At that time, Ananda, hearing what the Buddha said, was overjoyed and praised that it was unprecedented, and said, 'The appearance of the Tathagata in the world is truly wonderful! The Dharma rain that is preached benefits all, and even birds can hear the sound of the Dharma and receive such blessings. How much more so for humans, if they have faith and uphold the teachings, the karmic rewards they receive will surely exceed those of the birds by hundreds of thousands of times, beyond comparison.' The Buddha told Ananda, 'Well said, well said! Just as you said. The appearance of the Tathagata in the world brings many benefits, universally showering sweet dew, nourishing all beings. Therefore, we should all wholeheartedly believe in and respect the Buddha's teachings.' (61) Chapter 54 on the Firm Vow of the Lion (Dan version is 61) At one time, the Buddha was in Mount Gridhrakuta in Rajagriha.

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。爾時提婆達多，恒懷噁心，向於世尊，欲害如來，自稱為佛；教阿阇世，害父為王。「新佛新王，治理天下，不亦快乎？」王子信用，便殺其父，自立為王。是時世人，咸懷噁心，于諸比丘，惡不欲見。時諸比丘，入城乞食，人民忿恚，咸不與語，空缽而出，還到山中，白世尊言：「提婆達多，作不善事，使諸四輩，各興噁心，向于沙門。」爾時世尊告阿難言：「若有眾生，起于噁心，向諸沙門著染衣人，當知是人，則便噁心，向於過去諸佛、辟支佛、阿羅漢，向于未來諸佛、辟支佛、阿羅漢，現在諸佛、辟支佛、阿羅漢。以發噁心向於三世諸賢聖故，便獲無量罪業果報。所以者何？染色之服，皆是三世賢聖標式，其有眾生，剃除鬚髮，著染衣者，當知是人，不久當得解脫一切諸苦，獲無漏智，為諸眾生，作大救護。若有眾生，能發信心，向于出家著染衣人，獲福難量。」

佛告阿難：「我由往昔，于諸出家著染衣人，深生信心，敬戴之故，致得成佛。」

阿難白佛言：「世尊！往昔深心，敬染衣人，其事云何？愿樂欲聞。」佛告阿難：「善聽當說。」「唯然世尊！愿樂欲聞。」

佛告阿難：「古昔無量阿僧祇劫，此閻浮提，有大國王，名曰提毗，總領八萬四千諸小國王，世無佛法，有辟支佛，在於山間林中，坐禪行道飛騰變化，福度眾生。時諸野獸，咸來親附。有一師子，名號𨃓迦羅毗(晉言堅誓)，軀體金色，光相明顯煥然明裂，食果啖草，不害群生

當時，提婆達多一直懷著邪惡的心思，想要加害於世尊，自己聲稱是佛；他教唆阿阇世王子，殺害他的父親以篡奪王位。「新佛新王，治理天下，豈不快哉？」王子聽信了他的話，便殺害了自己的父親，自立為王。當時，世人普遍懷有惡意，對於比丘們，厭惡而不願見到。當時，比丘們進城乞食，人們憤怒怨恨，都不與他們說話，空著缽就出來了，回到山中，告訴世尊說：「提婆達多做了不好的事情，使得四眾弟子，都生起了噁心，針對沙門。」當時，世尊告訴阿難說：「如果有眾生，生起噁心，針對沙門這些穿著染色衣服的人，應當知道這個人，就是生起了噁心，針對過去諸佛、辟支佛、阿羅漢，針對未來諸佛、辟支佛、阿羅漢，以及現在諸佛、辟支佛、阿羅漢。因為生起噁心針對三世的賢聖，就會獲得無量的罪業果報。為什麼呢？因為染色的衣服，都是三世賢聖的標誌，凡是剃除鬚髮，穿著染色衣服的人，應當知道這個人，不久就會得到解脫一切痛苦，獲得無漏的智慧，為眾生，做大救護。如果有眾生，能夠生起信心，針對出家穿著染色衣服的人，獲得的福報難以衡量。」 佛告訴阿難說：「我因為過去，對於出家穿著染色衣服的人，深深地生起信心，恭敬愛戴的緣故，才得以成佛。」 阿難問佛說：「世尊！過去深深地恭敬染色衣服的人，這件事是怎樣的呢？我非常想聽。」佛告訴阿難說：「好好聽著，我將要說。」「是的，世尊！我非常想聽。」 佛告訴阿難說：「在過去無量阿僧祇劫之前，這個閻浮提，有一位大國王，名叫提毗，統領著八萬四千個小國王，當時沒有佛法，有辟支佛，在山間的樹林中，坐禪修行，飛騰變化，救度眾生。當時，各種野獸，都來親近依附。有一隻獅子，名叫𨃓迦羅毗（晉語譯為堅誓），身體是金色的，光芒明顯而耀眼，吃果子和草，不傷害其他生物。

At that time, Devadatta constantly harbored evil intentions, wanting to harm the World Honored One, and proclaimed himself to be a Buddha. He incited Prince Ajatasatru to kill his father and seize the throne. 'A new Buddha and a new king, ruling the world, wouldn't that be wonderful?' The prince, believing him, killed his father and made himself king. At that time, the people of the world generally harbored ill will, and towards the monks, they were disgusted and unwilling to see them. At that time, the monks went into the city to beg for food, but the people were angry and resentful, not speaking to them, and they came out with empty bowls, returning to the mountains, and told the World Honored One, 'Devadatta has done evil deeds, causing the fourfold assembly to harbor ill will towards the Shramanas.' At that time, the World Honored One told Ananda, 'If there are sentient beings who harbor ill will towards the Shramanas, those who wear dyed robes, know that these people are harboring ill will towards the Buddhas, Pratyekabuddhas, and Arhats of the past, towards the Buddhas, Pratyekabuddhas, and Arhats of the future, and towards the Buddhas, Pratyekabuddhas, and Arhats of the present. Because of harboring ill will towards the sages of the three times, they will receive immeasurable karmic retribution. Why is that? Because dyed robes are the mark of the sages of the three times. Those who shave their heads and beards and wear dyed robes, know that these people will soon attain liberation from all suffering, obtain un-leaking wisdom, and become great protectors for all sentient beings. If there are sentient beings who can generate faith towards those who have left home and wear dyed robes, the blessings they receive will be immeasurable.' The Buddha told Ananda, 'Because in the past, I deeply generated faith and respect towards those who had left home and wore dyed robes, I was able to attain Buddhahood.' Ananda asked the Buddha, 'World Honored One! How was it that in the past you deeply respected those who wore dyed robes? I would very much like to hear about it.' The Buddha told Ananda, 'Listen carefully, I will tell you.' 'Yes, World Honored One! I would very much like to hear.' The Buddha told Ananda, 'In the immeasurable asamkhya kalpas of the past, in this Jambudvipa, there was a great king named Dipi, who ruled over eighty-four thousand small kingdoms. At that time, there was no Buddha Dharma, but there were Pratyekabuddhas who, in the forests of the mountains, practiced meditation, flew through the air, and transformed themselves, saving sentient beings. At that time, various wild animals came to be close to them. There was a lion named 𨃓迦羅毗 (translated as 'Firm Vow' in Jin), whose body was golden, with a bright and radiant appearance, who ate fruits and grass, and did not harm other living beings.'

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。是時獵師，剃頭著袈裟，內佩弓箭，行於澤中，見有師子，甚懷歡喜，而心念言：『我今大利，得見此獸，可殺取皮，以用上王，足得脫貧。』是時師子，適值睡眠，獵師便以毒箭射之。師子驚覺，即欲馳害，見著袈裟，便自念言：『如此之人，在世不久，必得解脫，離諸苦厄。所以者何？此染衣者，過去未來現在三世聖人標相，我若害之，則為噁心趣向三世諸賢聖人。』如是思惟，害意還息。毒箭兩行，命在不久，便說偈言：

「『耶羅羅　　婆奢沙　　娑呵』

「說此語時，天地大動，無雲而雨，諸天惋惕，即以天眼下觀世間，見於獵師殺菩薩師子，于虛空中，雨諸天花，供養其尸。是時獵師，剝師子皮，持至於家，以奉國王提毗，求索賞募。時王念言：『經書有云：「若有畜獸身金色相，必是菩薩大士之人。」我今云何資賞此人？若與賞者，便為共此殺害無異。』是時獵師，素窮求哀，國王矜愍，與少財物，問獵師言：『師子死時，有何瑞應？』答言：『口說八字，天地普動，無雲而雨，天降諸花。』爾時國王，聞是語已，悲喜交集，信心益猛，即召諸臣耆舊智人，令解是義。時諸人眾，都不能解。空林澤中，有一仙人，字奢摩，字義俱閑，仙人聰明，哲達貫練。使還白王，王即請來。仙人於時，具為大王解說其義：『耶羅羅，其義唯剃頭著染衣，當於生死疾得解脫。婆奢沙，云剃頭著染衣者，皆是賢聖之相，近於涅槃。娑呵，云剃頭著染衣者，當爲一切諸天世人所見敬仰

現代漢語譯本：當時有個獵人，剃了頭，穿著袈裟，內里佩戴弓箭，在沼澤中行走。他看見一隻獅子，非常高興，心裡想：『我今天真是走運，能見到這野獸，可以殺了剝皮，用來獻給國王，足夠我脫貧了。』當時獅子正好在睡覺，獵人就用毒箭射它。獅子驚醒，立刻想要衝過去傷害他，卻看到他穿著袈裟，便自己想：『這樣的人，在世不久，必定能夠解脫，脫離各種苦難。這是為什麼呢？因為這穿著染衣的人，是過去、未來、現在三世聖人的標誌，我如果傷害他，就是以噁心對待三世的賢聖之人。』這樣想著，傷害的念頭就停止了。毒箭射中兩處，獅子知道自己命不久矣，便說偈語道： 『耶羅羅，婆奢沙，娑呵』 說出這話時，天地大震動，無雲卻下雨，諸天神惋惜驚懼，立刻用天眼觀察世間，看到獵人殺害了菩薩化身的獅子，於是在天空中，降下各種天花，供養獅子的屍體。當時獵人，剝下獅子的皮，帶回家中，獻給國王提毗，請求賞賜。當時國王心想：『經書上說：「如果有畜生身體呈現金色，必定是菩薩大士。」我如今怎麼能賞賜這個人呢？如果賞賜他，就等同於和他一起殺害了菩薩。』當時獵人，一向貧窮，哀求賞賜，國王憐憫他，給了他少許財物，問獵人說：『獅子死的時候，有什麼祥瑞的徵兆嗎？』獵人回答說：『口中說了八個字，天地都震動了，無雲卻下雨，天上降下各種花。』當時國王，聽到這話后，悲傷和喜悅交織，信心更加堅定，立刻召集各位大臣、年長有智慧的人，讓他們解釋這其中的含義。當時眾人，都不能理解。空曠的樹林沼澤中，有一位仙人，名叫奢摩，通曉文字和義理，仙人聰明，通達事理。使者回來稟告國王，國王就請他前來。仙人當時，為大王詳細解釋了其中的含義：『耶羅羅，它的意思是剃頭穿著染衣，應當在生死中迅速得到解脫。婆奢沙，意思是剃頭穿著染衣的人，都是賢聖的象徵，接近涅槃。娑呵，意思是剃頭穿著染衣的人，應當被一切諸天世人所敬仰。』

English version: At that time, there was a hunter who had shaved his head and was wearing a kasaya, with a bow and arrows hidden inside. He was walking in the marsh when he saw a lion. He was very happy and thought, 'I am very lucky today to see this beast. I can kill it and skin it to present to the king, which will be enough to get me out of poverty.' At that time, the lion was sleeping. The hunter shot it with a poisoned arrow. The lion was startled awake and immediately wanted to attack him, but when he saw that he was wearing a kasaya, he thought to himself, 'Such a person will not be in this world for long and will surely be liberated from all suffering. Why is that? Because this person wearing dyed robes is a symbol of the sages of the past, present, and future. If I harm him, I would be treating the sages of the three times with evil intent.' Thinking this way, his intention to harm ceased. The poisoned arrow had struck twice, and the lion knew that his life was short. He then spoke a verse: 'Yeluo luo, po she sha, suo he' When he spoke these words, the heavens and earth shook greatly, it rained without clouds, and the gods in the heavens were saddened and alarmed. They immediately used their heavenly eyes to observe the world and saw that the hunter had killed the lion, who was an incarnation of a Bodhisattva. So, in the sky, they rained down various heavenly flowers to honor the lion's corpse. At that time, the hunter skinned the lion and took it home to present to King Tivi, asking for a reward. The king thought, 'The scriptures say, "If an animal has a golden body, it must be a Bodhisattva." How can I reward this man? If I reward him, it would be the same as participating in the killing of a Bodhisattva.' At that time, the hunter, who was always poor, begged for a reward. The king took pity on him and gave him a small amount of money, asking the hunter, 'When the lion died, were there any auspicious signs?' The hunter replied, 'It spoke eight words, and the heavens and earth shook, it rained without clouds, and heavenly flowers fell from the sky.' When the king heard these words, he was filled with both sorrow and joy, and his faith grew stronger. He immediately summoned his ministers, elders, and wise men to explain the meaning of this. At that time, the people could not understand. In the empty forest marsh, there was an immortal named Shemo, who was well-versed in both writing and meaning. The immortal was intelligent and insightful. The messenger returned to report to the king, and the king invited him to come. The immortal then explained the meaning to the king in detail: 'Yeluo luo, its meaning is that shaving the head and wearing dyed robes will lead to swift liberation from the cycle of birth and death. Po she sha, means that those who shave their heads and wear dyed robes are all symbols of sages, close to Nirvana. Suo he, means that those who shave their heads and wear dyed robes should be respected and revered by all the gods and people in the world.'

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。』於時仙人，解是語已，提毗歡喜，即召八萬四千小王，悉集一處，作七寶高車，張師子皮，表示一切，悉共敬戴，燒香散花，而以供養，極盡忠心；后復打金作棺，盛師子皮，以用起塔。爾時人民，緣是善心，壽終之後，皆得生天。」

佛告阿難及四部眾：「爾時師子，由發善心向染衣人，十億萬劫，作轉輪聖王，給足眾生，廣殖福業，致得成佛。爾時號𨃓迦毗羅者，豈異人乎？今我身是也。時國王提毗，緣供養師子皮故，十萬億劫，天上人中，尊貴第一，修諸善本，今彌勒菩薩是。時仙人者，今舍利弗是。時獵師者，今提婆達多是。」

爾時四眾，從佛聞說過去因緣，心懷歡喜，深自惋悼悲嘆而言：「我等愚癡！不識明哲，生起噁心。唯愿如來！憐愍愚癡，聽悔前罪。」世尊弘慈，因為說法四諦微妙，隨其宿緣，皆獲諸果，有得須陀洹、斯陀含、阿那含、阿羅漢果者，有發無上正真道意者。是時阿難、四部之眾，聞佛所說，歡喜奉行。

（六二）梵志施佛納衣得受記品第五十五(丹本為六十二)

一時佛在舍衛國祇樹給孤獨園。爾時世尊，將侍者阿難，入城分衛。世尊身上所著之衣，有少穿壞，將欲以化應度眾生，乞食周訖，欲還所止。有一婆羅門，來至佛所，為佛作禮，睹佛容顏光相殊特，見佛身衣有少破壞，心存惠施，割省家中，得少白[(畾/且)毛]，持用施佛：「唯愿如來！當持此[(畾/且)毛]以用補衣。」佛即受之

現代漢語譯本：當時，仙人聽懂了這些話，提毗非常高興，立即召集了八萬四千個小國王，全部聚集在一處，製作了七寶高車，鋪上獅子皮，展示一切，大家都恭敬地頂戴，燒香散花，以此來供養，竭盡忠心；後來又打造金棺，盛放獅子皮，用來建造佛塔。當時的人民，因為這善心，壽命終結之後，都得以昇天。 佛告訴阿難和四部大眾：『當時那隻獅子，因為對染衣人發起了善心，在十億萬劫中，做了轉輪聖王，滿足眾生的需求，廣泛地種植福業，最終得以成佛。當時號稱𨃓迦毗羅的人，難道是別人嗎？就是我現在的身軀。當時的國王提毗，因為供養獅子皮的緣故，在十萬億劫中，在天上人間，尊貴第一，修習各種善的根本，就是現在的彌勒菩薩。當時的仙人，就是現在的舍利弗。當時的獵人，就是現在的提婆達多。』 當時四眾，從佛那裡聽說了過去的因緣，心中充滿歡喜，深深地惋惜悲嘆地說：『我們真是愚癡啊！不認識明智的人，生起了噁心。只希望如來！憐憫我們的愚癡，允許我們懺悔之前的罪過。』世尊弘揚慈悲，為他們宣說了四諦的微妙道理，隨著他們過去的因緣，都獲得了各種果位，有的證得了須陀洹果、斯陀含果、阿那含果、阿羅漢果，有的發起了無上正等正覺的意願。當時阿難和四部大眾，聽了佛所說，歡喜地奉行。 （六二）梵志施佛納衣得受記品第五十五（丹本為六十二） 一時，佛在舍衛國祇樹給孤獨園。當時世尊，帶著侍者阿難，進入城中乞食。世尊身上穿的衣服，有些破損，將要用化緣來度化應度的眾生，乞食完畢，準備返回住處。有一位婆羅門，來到佛的面前，向佛行禮，看到佛的容貌光彩殊特，看到佛身上的衣服有些破損，心中想要佈施，從家中節省下來，得到一些白色的粗毛布，拿著來佈施給佛：『只希望如來！拿著這些粗毛布用來補衣服。』佛就接受了。

English version: At that time, the immortal, having understood these words, was overjoyed. He immediately summoned eighty-four thousand minor kings, gathered them all in one place, made seven-jeweled high chariots, spread lion skins, displayed everything, and all respectfully wore them, burned incense, scattered flowers, and offered them with utmost loyalty. Later, they made a golden coffin, placed the lion skin inside, and used it to build a pagoda. At that time, the people, because of this good intention, were all reborn in heaven after their lives ended. The Buddha told Ananda and the four assemblies: 'That lion at that time, because of the good intention it had towards the dyed-robe person, became a wheel-turning sage king for ten billion kalpas, fulfilling the needs of sentient beings, widely cultivating meritorious deeds, and ultimately attaining Buddhahood. The one who was called 𨃓迦毗羅 at that time, is it someone else? It is my present body. The king, Devī, at that time, because of offering the lion skin, was the most honored in heaven and among humans for ten trillion kalpas, cultivating all kinds of good roots, and is now the Bodhisattva Maitreya. The immortal at that time is now Shariputra. The hunter at that time is now Devadatta.' At that time, the four assemblies, having heard from the Buddha about the past causes and conditions, were filled with joy in their hearts, and deeply lamented and sighed, saying: 'We are so foolish! We did not recognize the wise, and gave rise to evil intentions. We only hope that the Tathagata will have compassion on our foolishness and allow us to repent for our previous sins.' The World Honored One, with great compassion, explained the subtle principles of the Four Noble Truths to them. According to their past causes and conditions, they all attained various fruits. Some attained the fruit of Srotapanna, Sakadagami, Anagami, and Arhat, and some generated the intention for the unsurpassed, true, and perfect enlightenment. At that time, Ananda and the four assemblies, having heard what the Buddha said, joyfully practiced it. (62) Chapter 55: The Brahmin's Offering of Cloth to the Buddha and Receiving Prediction (Chapter 62 in the Dan version) At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, the World Honored One, with his attendant Ananda, entered the city to beg for alms. The clothes that the World Honored One was wearing were slightly damaged. He was about to use alms to transform the sentient beings who should be transformed. After finishing begging for alms, he was about to return to his dwelling. A Brahmin came to the Buddha, bowed to the Buddha, saw the Buddha's radiant and extraordinary appearance, and saw that the Buddha's clothes were slightly damaged. He had the intention to give alms, saved some from his household, obtained some white coarse wool cloth, and brought it to offer to the Buddha: 'I only hope that the Tathagata will use this coarse wool cloth to mend his clothes.' The Buddha then accepted it.

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。時婆羅門，見佛受已，心情歡喜，倍加踴躍。佛哀此人，即與授決：「于當來世二阿僧祇百劫之中，當得作佛，神通相好，十號具足。」佛授記已歡喜而去。

國中豪賢長者居士，咸興此心：「云何世尊！受彼少施，酬以大報？」作是念已，各為如來，破損好[(畾/且)*毛]，作種種衣，持用奉佛。

阿難問佛：「世尊先昔造何善行，能令一切奉施衣服？愿佛為說，令得開解。」世尊告曰：「諦聽著心，當爲汝說過去因緣。」阿難曰：「諾，我當善聽。」

佛告阿難：「乃往過去，無量無數阿僧祇劫，爾時有佛，名毗缽尸，出現於世，與其徒眾九萬人俱。彼時有王，名曰槃頭，有一大臣，請佛及僧，三月供養，佛即許可。既蒙可已，還至其家，辦具所須。時槃頭王，亦欲供養佛及眾僧，往至佛所，而白佛言：『貪得如來及比丘僧三月供養。』佛告槃頭：『吾先已受彼大臣請，大人之法，不宜中違。』王即還宮，告其臣曰：『佛處我國，吾欲供養，云卿已請；今可避我，我供養訖，卿乃請之。』臣答王言：『若使大王保我身命，復保如來常住於此，復令國土常安無災；若使能保此諸事者，我乃息意，放王先請。』王自念言：『斯事叵辦。』復更曉曰：『卿請一日，我復一日。』臣便可之。更互設會，各滿所愿。爾時大臣，為彼如來，辦具三衣，皆悉豐足，復為九萬諸比丘眾，作七條衣，人與一領。阿難當知！爾時大臣，以上衣服，施佛及僧供養之者，豈異人乎？則我身是

那時，婆羅門看見佛陀接受供養后，心情歡喜，更加踴躍。佛陀憐憫此人，就為他授記說：『在未來的二阿僧祇百劫中，你將成佛，具有神通和美好的相貌，十種名號都具備。』佛陀授記完畢后，歡喜地離開了。 國中的豪門賢達、長者和居士們，都產生了這樣的想法：『為什麼世尊接受他如此少的佈施，卻給予如此大的回報呢？』有了這個想法后，他們各自為如來破損好的『[(畾/且)*毛]』，製作各種各樣的衣服，拿來供奉佛陀。 阿難問佛：『世尊過去做了什麼善行，能夠讓一切眾生都來供奉衣服呢？希望佛陀為我們解說，讓我們能夠明白。』世尊告訴阿難：『仔細聽，用心記住，我將為你們講述過去的因緣。』阿難說：『好的，我一定認真聽。』 佛陀告訴阿難：『在過去無量無數阿僧祇劫之前，那時有一位佛，名叫毗婆尸，出現在世間，和他的九萬弟子在一起。當時有一位國王，名叫槃頭，有一位大臣，邀請佛陀和僧眾，供養三個月，佛陀答應了。得到允許后，大臣回到家中，準備所需物品。當時槃頭國王，也想供養佛陀和僧眾，就來到佛陀那裡，對佛陀說：『我希望能得到如來和比丘僧眾三個月的供養。』佛陀告訴槃頭：『我已經接受了那位大臣的邀請，大人的做法，不應該中途違背。』國王就回到宮中，告訴他的大臣說：『佛陀在我國，我想供養，聽說你已經邀請了；現在你可以避讓一下，等我供養完畢，你再邀請。』大臣回答國王說：『如果大王能保證我的生命安全，又能保證如來常住在這裡，又能讓國土永遠平安無災；如果能保證這些事情，我才願意停止，讓大王先供養。』國王自己想：『這些事情辦不到。』又勸說道：『你請一天，我請一天。』大臣就同意了。他們輪流設宴，各自滿足了願望。當時那位大臣，為那位如來準備了三件衣服，都非常豐足，又為九萬位比丘僧眾，製作了七條衣，每人一件。阿難，你要知道！當時那位大臣，用上好的衣服，供養佛陀和僧眾的人，難道是別人嗎？就是我的前身啊！』

At that time, the Brahmin, seeing the Buddha accept the offering, felt joyful and even more invigorated. The Buddha, having compassion for this person, then gave him a prophecy: 'In the future, after two asamkhya kalpas and a hundred kalpas, you will become a Buddha, possessing supernatural powers and excellent features, and fully endowed with the ten titles.' After giving the prophecy, the Buddha departed joyfully. The wealthy and virtuous elders and lay practitioners in the kingdom all had this thought: 'Why does the World Honored One accept such a small offering from him, yet repay him with such a great reward?' Having this thought, they each took the damaged good '[(畾/且)*毛]' and made various kinds of clothing for the Tathagata, which they then offered to the Buddha. Ananda asked the Buddha: 'World Honored One, what good deeds did you perform in the past that enabled all beings to offer you clothing? I wish the Buddha would explain this to us so that we may understand.' The World Honored One told Ananda: 'Listen carefully and keep it in mind, I will tell you about the past causes and conditions.' Ananda said: 'Yes, I will listen carefully.' The Buddha told Ananda: 'In the immeasurable and countless asamkhya kalpas of the past, there was a Buddha named Vipasyin who appeared in the world, along with his ninety thousand disciples. At that time, there was a king named Pandu, and one of his ministers invited the Buddha and the Sangha to receive offerings for three months, which the Buddha accepted. Having received permission, the minister returned home to prepare the necessary items. At that time, King Pandu also wanted to offer to the Buddha and the Sangha, so he went to the Buddha and said: 'I wish to receive the Tathagata and the Bhikshu Sangha for three months of offerings.' The Buddha told Pandu: 'I have already accepted the invitation of that minister, and it is not proper for a great person to go back on their word.' The king then returned to the palace and told his minister: 'The Buddha is in our country, and I wish to make offerings, but I heard that you have already invited him; now you can step aside, and after I have finished making offerings, you can invite him.' The minister replied to the king: 'If the great king can guarantee my safety, and also guarantee that the Tathagata will always remain here, and also ensure that the country will always be peaceful and free from disasters; if you can guarantee these things, then I will stop and let the king make offerings first.' The king thought to himself: 'These things cannot be done.' He then persuaded him, saying: 'You invite for one day, and I will invite for one day.' The minister agreed. They took turns hosting feasts, each fulfilling their wishes. At that time, that minister prepared three sets of robes for that Tathagata, all of which were very abundant, and also made seven-piece robes for the ninety thousand Bhikshu Sangha, one for each person. Ananda, you should know! Was that minister who offered the best clothing to the Buddha and the Sangha someone else? It was my former self!'

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。我乃世世，殖福無厭，今悉自得，終不唐捐。」

時阿難等，聞說是已，歡喜勤修，造諸福業，心懷踴躍，頂戴奉行。

（六三）佛始起慈心緣品第五十六(丹本為六十三)

一時佛在舍衛國祇樹給孤獨園。爾時諸比丘，夏安居竟，往至佛所，禮敬問訊。佛以慈心，慰喻撫卹：「汝等住彼，得無苦耶？」慈心矜篤，極懷憐愍。阿難見之，而白佛言：「世尊！慈愍垂矜特隆。不審，世尊！發如是心，為遠近耶？」

佛告阿難：「若欲知之，當爲汝說。過去久遠，不可稱計阿僧祇劫，有二罪人，共在地獄，獄卒驅之使挽鐵車，剝取其皮，用作車鞅，復以鐵棒，打令奔走，東西馳騁，無有休息。時彼一人，筋力鮮薄，獄卒逼之，躄地便起，疲極睏乏，絕死復甦。彼共對者，見其困苦，興發慈心，憐愍此人，顧白獄卒：『唯愿聽我躬代是人，獨挽此車。』獄卒瞋恚，以棒打之，應時即死，生忉利天。阿難當知！爾時獄中慈心人者，我身是也。我乃爾時，于彼地獄受罪之時，初發如是慈矜之心，於一切人，未曾退舍，至於今日，故樂修行慈愍一切。」

爾時阿難，聞佛所說，歡喜奉行。

（六四）頂生王品第五十七(丹本為六十四)

一時佛在舍衛國祇樹給孤獨園，與大比丘眾千二百五十人俱。爾時世尊，見諸比丘，貪于飾好，著于名利，多畜盈長，積聚無厭。佛見此已，為諸比丘說貪利害：「夫貪慾者，現損身命，終歸三塗，受苦無量

現代漢語譯本：我積累的福德世代相傳，永無止境，如今都已獲得，最終不會白費。 當時阿難等人，聽聞佛陀所說，歡喜地勤奮修行，創造各種福業，心中充滿喜悅，恭敬地接受並實行。 （六三）佛陀初發慈心因緣品第五十六（丹本為六十三） 一時，佛陀在舍衛國祇樹給孤獨園。當時，各位比丘結束了夏季安居，前往佛陀處，行禮問候。佛陀以慈悲之心，安慰撫卹他們：『你們住在那裡，沒有感到痛苦嗎？』佛陀慈悲關懷，極其憐憫。阿難見到此情景，便對佛陀說：『世尊！您的慈悲憐憫之心特別深厚。不知，世尊！您發這樣的慈悲心，是近來才有的，還是很久以前就有了呢？』 佛陀告訴阿難：『如果想知道，我當爲你解說。過去很久遠，無法計算的阿僧祇劫之前，有兩位罪人，一同在地獄中，獄卒驅趕他們拉鐵車，剝下他們的皮，用作車軛，又用鐵棒抽打他們，讓他們奔跑，東西馳騁，沒有休息。當時，其中一人，筋骨力量薄弱，獄卒逼迫他，他跌倒在地，又被拉起來，疲憊睏乏，昏死過去又甦醒。他一同受罰的人，看到他如此困苦，便生起慈悲之心，憐憫此人，回頭對獄卒說：『希望您能允許我代替這個人，獨自拉這輛車。』獄卒憤怒，用棒子打他，他當即死去，轉生到忉利天。阿難，你要知道！當時在地獄中生起慈悲心的人，就是我的前身。我當時在地獄受罪時，初次發起了這樣的慈悲憐憫之心，對於一切人，從未退舍，直到今日，仍然樂於修行慈悲憐憫一切。』 當時，阿難聽聞佛陀所說，歡喜地接受並實行。 （六四）頂生王品第五十七（丹本為六十四） 一時，佛陀在舍衛國祇樹給孤獨園，與一千二百五十位大比丘在一起。當時，世尊看到各位比丘，貪圖裝飾美好，執著于名利，積蓄過多，積聚無厭。佛陀看到這種情況后，為各位比丘講述貪圖利益的害處：『貪慾之人，現在會損害身命，最終會墮入三惡道，遭受無量的痛苦。』

English version: 'My accumulated blessings are passed down through generations, without end. Now, I have obtained them all, and they will ultimately not be in vain.' At that time, Ananda and the others, having heard what the Buddha said, joyfully practiced diligently, created various meritorious deeds, their hearts filled with joy, and respectfully accepted and carried out his teachings. (63) The Chapter on the Buddha's Initial Arising of Compassionate Mind, Fifty-sixth (Sixty-third in the Dan version) At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, the various bhikshus, having completed their summer retreat, went to the Buddha, paid their respects, and inquired after his well-being. The Buddha, with a compassionate heart, comforted and soothed them: 'Have you been dwelling there without suffering?' His compassionate concern was extremely merciful. Ananda, seeing this, said to the Buddha: 'World Honored One! Your compassion and mercy are especially profound. I wonder, World Honored One! Did you develop such a compassionate heart recently, or was it long ago?' The Buddha told Ananda: 'If you wish to know, I will explain it to you. In the distant past, countless asamkhya kalpas ago, there were two criminals, together in hell. The jailers drove them to pull iron carts, stripped off their skin to use as yokes, and beat them with iron rods, making them run, galloping east and west, without rest. At that time, one of them, with weak muscles and strength, was forced by the jailers, fell to the ground, and was pulled up again, exhausted and weary, fainting and then reviving. The one who was punished with him, seeing his suffering, developed a compassionate heart, pitying this person, and turned to the jailer, saying: 'I hope you will allow me to take this person's place and pull this cart alone.' The jailer, enraged, struck him with a rod, and he died immediately, and was reborn in the Trayastrimsha Heaven. Ananda, you should know! The one who developed a compassionate heart in hell at that time was my former self. At that time, while suffering in hell, I first developed such a compassionate and merciful heart, and for all people, I have never retreated from it, and to this day, I still enjoy practicing compassion and mercy for all.' At that time, Ananda, having heard what the Buddha said, joyfully accepted and carried it out. (64) The Chapter on King Topknot, Fifty-seventh (Sixty-fourth in the Dan version) At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti, together with a great assembly of 1,250 bhikshus. At that time, the World Honored One saw that the various bhikshus were greedy for beautiful decorations, attached to fame and profit, accumulating too much, and hoarding without end. Having seen this situation, the Buddha spoke to the various bhikshus about the harm of greed for profit: 'Those who are greedy will harm their lives in the present, and will ultimately fall into the three evil paths, suffering immeasurable pain.'

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。所以然者？吾自憶念過去世時，由於貪故，而便墮落，受諸苦惱。」

爾時阿難，長跪叉手，前白佛言：「世尊！過去由於貪故，而便墮落。其事云何？」世尊告曰：「乃往過去，無量無邊不可思議阿僧祇劫，此閻浮提，有一大王，名瞿薩離，典斯天下八萬四千小國，有二萬夫人婇女，一萬大臣。時王頂上欻生一皰，其形如繭，凈潔清徹，亦不疼痛。後轉轉大，乃至如瓠，便劈看之，得一童子，甚為端正，頭髮紺青，身紫金色。即召相師，占相吉兇，相師占已，便答王言：『此兒有德，雄姿奇特，必為聖王，統臨四域。』因為立字，名文陀竭(晉言頂生)。年已長大，英德遂著，王以一國，用封給之。大王后時，被病困篤，諸小王輩，皆來瞻省，不能自免，遂便薨背。諸附庸王共詣頂生，而咸啟曰：『大王已崩，愿嗣國位。』頂生答言：『若吾有福應為王者，要令四天及尊帝釋，來相迎授，爾乃登祚。』立誓已竟，四天即下，各捉寶瓶，盛滿香湯，以灌其頂。時天帝釋，復持寶冠，來爲著之，然後稱揚。諸王復勸當詣大國王所治處。頂生復言：『若我有福應為王者，國當就我，我不就國。』立誓適竟，大國之中所有宮殿，園林浴池，悉來就王。金輪、象馬、玉女、神珠、典藏、典兵，悉亦應集，君四天下，為轉輪王。巡行國界，見諸人民，墾地耕種。王問臣吏：『此諸群生，欲作何等？』便答王言：『有形之類，由食得存，是以種穀，欲以濟命

所以會這樣呢？我回憶自己過去世的時候，因為貪婪的緣故，就墮落了，遭受各種苦惱。 當時，阿難長跪合掌，向前對佛說：『世尊！過去因為貪婪的緣故，就墮落了，這件事是怎麼回事呢？』世尊告訴他說：『在過去無量無邊不可思議阿僧祇劫之前，這個閻浮提，有一位大王，名叫瞿薩離，統治著天下八萬四千個小國，有兩萬個夫人和宮女，一萬個大臣。當時，國王的頭頂上忽然長出一個皰，形狀像蠶繭，乾淨透亮，也不疼痛。後來漸漸長大，乃至像葫蘆一樣，就把它剖開來看，得到一個童子，非常端正，頭髮是紺青色的，身體是紫金色的。就召來相師，占卜吉兇，相師占卜后，就回答國王說：『這個孩子有德行，雄偉奇特，必定會成為聖王，統治四方。』因此給他取名字，叫文陀竭（晉語譯為頂生）。年齡長大后，英俊的德行就顯露出來，國王就用一個國家，封賞給他。大王后來，被疾病困擾，病得很重，各個小國的國王，都來探望，不能自免，就去世了。各個附屬國的國王，一起去見頂生，都稟告說：『大王已經去世，希望您繼承王位。』頂生回答說：『如果我有福報應該成為國王，一定要讓四天王和尊貴的帝釋天，來迎接我並授予我王位，我才登基。』立下誓言后，四天王就下來了，各自拿著寶瓶，盛滿香湯，澆灌在他的頭頂。當時，天帝釋，又拿著寶冠，來為他戴上，然後稱揚讚美。各個國王又勸他應當去大國王所治理的地方。頂生又說：『如果我有福報應該成為國王，國家應當來就我，我不去就國家。』立下誓言剛結束，大國之中所有的宮殿、園林、浴池，都來到國王這裡。金輪、象馬、玉女、神珠、典藏、典兵，也都應時聚集，他統治四天下，成為轉輪王。巡視國界，看見各個人民，開墾土地耕種。國王問臣吏：『這些眾生，想要做什麼？』臣吏就回答國王說：『有形體的生物，因為食物才能生存，所以種植穀物，想要用來維持生命。』

Why is that so? I recall my past lives, due to greed, I fell and suffered all kinds of distress. At that time, Ananda knelt down with his palms together and said to the Buddha, 'World Honored One! In the past, due to greed, one fell. How did that happen?' The World Honored One said, 'In the immeasurable, boundless, inconceivable asamkhya kalpas of the past, in this Jambudvipa, there was a great king named Kusali, who ruled over eighty-four thousand small kingdoms. He had twenty thousand consorts and palace women, and ten thousand ministers. At that time, a blister suddenly grew on the king's head, shaped like a silkworm cocoon, clean and clear, and it did not hurt. Later, it gradually grew larger, until it was like a gourd. When it was cut open, a child was found, very handsome, with dark blue hair and a purple-gold body. The king summoned a fortune teller to predict good or bad fortune. After the fortune teller made the prediction, he replied to the king, 'This child has virtue, is majestic and unique, and will surely become a holy king, ruling over the four regions.' Therefore, he was given the name Mandhata (translated as 'born from the top' in Jin). When he grew up, his heroic virtue became apparent, and the king gave him a kingdom as a fief. Later, the great king was afflicted with illness and became very ill. The kings of the small kingdoms all came to visit, but he could not recover and passed away. The vassal kings went together to see Mandhata and all reported, 'The great king has passed away, we hope you will inherit the throne.' Mandhata replied, 'If I have the merit to be a king, the Four Heavenly Kings and the honored Indra must come to welcome me and bestow the throne upon me, then I will ascend the throne.' After making this vow, the Four Heavenly Kings descended, each holding a precious vase filled with fragrant water, and poured it on his head. At that time, Indra also brought a precious crown to place on his head, and then praised him. The kings again urged him to go to the place where the great king had ruled. Mandhata again said, 'If I have the merit to be a king, the kingdom should come to me, I will not go to the kingdom.' As soon as he made this vow, all the palaces, gardens, and bathing pools in the great kingdom came to the king. The golden wheel, elephants, horses, jade maidens, divine pearls, treasuries, and armies also gathered in response. He ruled the four continents and became a wheel-turning king. He toured the borders of the kingdom and saw the people cultivating the land. The king asked his ministers, 'What do these beings want to do?' The ministers replied to the king, 'Beings with form can only survive by eating, so they plant grains to sustain their lives.'

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。』王立誓言：『若我有福應為王者，當有自然百味飲食，充飽一切，使無飢渴。』作愿已竟，尋有飲食。王更出游，見諸人民，紡績經織。王復問言：『作此用為？』諸人對曰：『食已自然，無以嚴身，是故紡織用作服飾。』王復立誓：『若我有福應為王者，當有妙衣自然而出，賑給萬民，使無窮乏。』作愿已竟，應時諸樹悉生種種異色妙服，一切人民，求得無盡。王更出游，見諸群黎，修治樂器。王因問之：『作此何為？』諸人報言：『衣食既充，乏于音樂，所以治此，欲用自娛。』王復立誓：『若我有福應為王者，眾妙樂器，當自然至。』作愿適竟，應時諸樹，若干種種伎樂，懸在其枝，若有須者，取而鼓之，音聲和暢，其有聞者，無不歡預。王德至重，萬善臻集，天雨七寶，遍諸國界。王問諸臣：『此誰之德？』諸臣對曰：『此是王德，亦國民福。』王復立誓：『若是民福，寶當普雨；若獨我德，齊雨宮內。』作愿適竟，余處悉斷，唯雨宮裡，七日七夜。

「其頂生王，于閻浮提，五欲自娛，經八萬四千歲。時有夜叉，踴出殿前，高聲唱言：『東方有國，名弗婆提，其中豐樂，快善無比，大王可往遊觀彼界。』王則允可。意欲巡行，金輪復轉，躡虛而進，群臣七寶，皆悉隨從。既至彼土，諸小王等，盡來朝賀。王于彼國，五欲自恣，經八億歲。夜叉復唱：『西方有國，名瞿耶尼，亦復快樂，王可至彼。』王即允然，往游其土，食福受樂經十四億歲

現代漢語譯本：『國王立下誓言：『如果我有福分應當成為國王，就應當有天然的各種美味飲食，充足供應一切，使人們沒有飢餓和乾渴。』誓言完畢，立刻就有了飲食。國王又外出巡遊，看見許多百姓在紡紗織布。國王又問：『做這些是用來幹什麼的？』人們回答說：『食物已經自然而有，沒有用來遮蔽身體的，所以紡織布匹用來製作衣服。』國王又立下誓言：『如果我有福分應當成為國王，就應當有精美的衣服自然出現，分發給萬民，使他們沒有缺乏。』誓言完畢，當時所有的樹木都長出各種不同顏色的精美衣服，所有的人民，求取不盡。國王又外出巡遊，看見許多百姓在修理樂器。國王就問他們：『做這些是用來幹什麼的？』人們回答說：『衣食已經充足，缺少音樂，所以修理這些，想要用來自己娛樂。』國王又立下誓言：『如果我有福分應當成為國王，各種美妙的樂器，就應當自然而至。』誓言剛結束，當時所有的樹木，長出各種各樣的樂器，懸掛在樹枝上，如果有需要的人，就取下來敲打，聲音和諧流暢，聽到的人，沒有不歡喜快樂的。國王的德行極其深厚，各種善事都聚集而來，天上降下七寶，遍佈各個國家。國王問各位大臣：『這是誰的德行？』各位大臣回答說：『這是國王的德行，也是國民的福分。』國王又立下誓言：『如果是人民的福分，寶物應當普遍降落；如果只是我個人的德行，就只降落在宮殿里。』誓言剛結束，其他地方都停止了，只有宮殿里，降落了七天七夜的寶物。 『其頂生王，在閻浮提，用五種慾望自我娛樂，經過八萬四千歲。當時有夜叉，從殿前跳出來，高聲喊道：『東方有個國家，名叫弗婆提，那裡非常富足快樂，美好無比，大王可以前往遊覽那個地方。』國王就答應了。想要巡遊，金輪又開始轉動，踩著虛空前進，群臣和七寶，都跟隨在後面。到達那個地方后，各個小國王等，都來朝拜祝賀。國王在那個國家，用五種慾望恣意享樂，經過八億歲。夜叉又喊道：『西方有個國家，名叫瞿耶尼，也同樣快樂，大王可以到那裡去。』國王就答應了，前往遊覽那個地方，享受福報和快樂，經過十四億歲。

English version: 'The king made a vow: 『If I am blessed to be a king, there should be natural delicacies of all kinds, sufficient to satisfy everyone, so that no one is hungry or thirsty.』 As soon as the vow was made, food appeared. The king went out for a tour again and saw many people spinning and weaving. The king asked again: 『What are you doing this for?』 The people replied: 『Food is already naturally available, and there is nothing to cover our bodies, so we weave cloth to make clothes.』 The king made another vow: 『If I am blessed to be a king, there should be exquisite clothes that appear naturally, distributed to all people, so that they have no lack.』 As soon as the vow was made, all the trees grew exquisite clothes of various colors, and all the people could obtain them without end. The king went out for a tour again and saw many people repairing musical instruments. The king asked them: 『What are you doing this for?』 The people replied: 『We have enough food and clothing, but we lack music, so we are repairing these to entertain ourselves.』 The king made another vow: 『If I am blessed to be a king, all kinds of wonderful musical instruments should appear naturally.』 As soon as the vow was made, all the trees grew various kinds of musical instruments, hanging on their branches. If anyone needed them, they would take them down and play them. The sounds were harmonious and pleasant, and those who heard them were all happy and joyful. The king』s virtue was extremely profound, and all kinds of good deeds gathered together. Seven treasures rained down from the sky, covering all the kingdoms. The king asked his ministers: 『Whose virtue is this?』 The ministers replied: 『This is the king』s virtue, and also the blessing of the people.』 The king made another vow: 『If it is the blessing of the people, the treasures should rain down everywhere; if it is only my personal virtue, then they should only rain down in the palace.』 As soon as the vow was made, the rain stopped everywhere else, and only in the palace, treasures rained down for seven days and seven nights. 『The king born on the top of the head, in Jambudvipa, indulged himself in the five desires for eighty-four thousand years. At that time, a Yaksha jumped out from in front of the palace and shouted loudly: 『There is a country in the east called Fupoti, which is very rich and happy, and incomparably beautiful. Your Majesty can go and visit that place.』 The king agreed. Wanting to tour, the golden wheel began to turn again, advancing through the void, with the ministers and the seven treasures following behind. After arriving at that place, all the small kings came to pay homage and congratulate him. The king indulged himself in the five desires in that country for eight hundred million years. The Yaksha shouted again: 『There is a country in the west called Quyeni, which is also happy. Your Majesty can go there.』 The king agreed and went to tour that place, enjoying blessings and happiness for fourteen hundred million years.

---

。夜叉復唱：『北方有國，名郁單曰，其土安豐，人民熾盛，王可到彼。』王即往詣，留止其中，上妙五欲，極情恣意，經十八億歲。夜叉復唱：『有四天王處，其樂難量，王可游之。』王與群臣及四種兵，乘虛而上。四天遙見，甚懷恐怖，即合兵眾，出外拒之，竟不奈何，還歸所止。頂生於中，優遊受樂，經數十億歲。意中復念：『欲升忉利。』即與群眾，蹈虛登上。

「時有五百仙人，住在須彌山腹，王之象馬屎尿下落，污仙人身。諸仙相問：『何緣有此？』中有智者，告眾人言：『吾聞頂生王，欲上三十三天，必是象馬失此不凈。』仙人忿恨，便結神咒，令頂生王及其人眾，悉住不轉。王復知之，即立誓願：『若我有福，斯諸仙人，悉皆當來承供所為。』王德弘博，能有感致，五百仙人盡到王邊，扶輪御馬，共至天上。未至之頃，遙睹天城，名曰快見，其色皦白，高顯殊特。此快見城，有千二百門，諸天怖畏，悉閉諸門，著三重鐵關。頂生兵眾，直趣不疑。王即取貝吹之，張弓扣彈，千二百門一時皆開。帝釋尋出，與共相見，因請入宮，與共分坐。天帝人王，貌類一種，其初見者，不能分別，唯以視眴遲疾，知其異耳。

「王于天上，受五欲樂，盡三十六帝，末後帝釋，是大迦葉。時阿修羅王興軍上天，與帝釋鬥，帝釋不如，退軍入城。頂生復出，吹貝扣弓，阿修羅王即時崩墜。頂生自念：『我力如是，無有等者，今與帝釋，共坐何為？不如害之，獨霸為快

夜叉又唱道：『北方有個國家，名叫郁單，那裡的土地安寧富饒，人民興旺繁盛，大王可以到那裡去。』國王就前往那裡，在那裡停留，享受著最美妙的五種慾望，盡情地放縱自己的意願，經過了十八億年。夜叉又唱道：『有四天王居住的地方，那裡的快樂難以估量，大王可以去那裡遊玩。』國王和他的群臣以及四種軍隊，乘著虛空而上。四天王遠遠地看見他們，非常害怕，就集合兵眾，出來抵擋他們，最終還是沒有辦法，只好回到他們居住的地方。頂生在其中，悠閒自在地享受快樂，經過了幾十億年。心中又想：『想要升到忉利天。』就和他的部眾，踏著虛空而上。 當時有五百個仙人，住在須彌山的山腹中，國王的象馬的糞尿落下來，弄髒了仙人的身體。仙人們互相詢問：『這是怎麼回事？』其中有位智者，告訴眾人說：『我聽說頂生王，想要升到三十三天，一定是象馬失落了這些不乾淨的東西。』仙人們非常憤怒，就結成神咒，讓頂生王和他的部眾，都停住不能動彈。國王又知道了這件事，就立下誓願：『如果我有福報，這些仙人，都應當前來供奉我所做的事情。』國王的德行弘大而廣泛，能夠感應到他們，五百個仙人都來到國王身邊，扶著車輪，駕馭著馬匹，一起到了天上。還沒到的時候，遠遠地看見天上的城池，名叫快見，它的顏色潔白，高聳而特別。這座快見城，有一千二百個門，諸天都害怕，都關閉了所有的門，上了三重鐵關。頂生的軍隊，直接前往，毫不懷疑。國王就拿起貝殼吹響，張開弓箭扣動弓弦，一千二百個門同時都打開了。帝釋隨即出來，與他相見，於是請他進入宮殿，與他一同分坐。天帝和人王，容貌相似，剛開始見到的人，不能分辨，只能通過觀察眨眼的速度快慢，才知道他們的不同。 國王在天上，享受著五種慾望的快樂，經歷了三十六位帝釋，最後一位帝釋，是大迦葉。當時阿修羅王興兵攻打上天，與帝釋戰鬥，帝釋不如他，退兵進入城中。頂生又出來，吹響貝殼，扣動弓弦，阿修羅王立刻就墜落了。頂生自己想：『我的力量是這樣的強大，沒有誰能與我相比，現在和帝釋，一起坐著幹什麼呢？不如殺了他，獨自稱霸為快。』

The Yaksha then chanted: 'There is a country in the north, named Udana, its land is peaceful and prosperous, and its people are thriving. The king can go there.' The king then went there, stayed there, enjoying the most wonderful five desires, indulging his will to the extreme, for eighteen billion years. The Yaksha then chanted again: 'There are places where the Four Heavenly Kings reside, where the joy is immeasurable, the king can go there to play.' The king and his ministers, along with four kinds of troops, ascended through the void. The Four Heavenly Kings, seeing them from afar, were very frightened, so they gathered their troops and came out to resist them, but ultimately they could not do anything, and had to return to their residences. Top-born, in the midst of it, leisurely enjoyed the pleasure, for tens of billions of years. He then thought in his heart: 'I want to ascend to Trayastrimsa Heaven.' So he and his people, stepped through the void and ascended. At that time, there were five hundred immortals, living in the belly of Mount Sumeru. The king's elephants and horses' dung and urine fell down, soiling the bodies of the immortals. The immortals asked each other: 'What is the reason for this?' Among them, a wise man told the crowd: 'I heard that King Top-born wants to ascend to the Thirty-three Heavens, it must be that the elephants and horses dropped these unclean things.' The immortals were very angry, so they formed a divine curse, causing King Top-born and his people to stop and not be able to move. The king also knew about this, so he made a vow: 'If I have good fortune, these immortals should all come to serve what I do.' The king's virtue was great and extensive, able to sense them, and the five hundred immortals all came to the king's side, supporting the wheels, driving the horses, and together they went to heaven. Before they arrived, they saw the heavenly city from afar, named Quick-to-See, its color was pure white, tall and special. This Quick-to-See city had one thousand two hundred gates, the heavens were all afraid, they closed all the gates, and put on three layers of iron locks. Top-born's army went straight ahead, without any doubt. The king then took a conch shell and blew it, drew his bow and pulled the string, and all one thousand two hundred gates opened at the same time. Sakra immediately came out, met with him, and then invited him into the palace, and sat with him. The Heavenly Emperor and the Human King, their appearances were similar, those who saw them for the first time could not distinguish them, they could only know their differences by observing the speed of their blinking. The king in heaven, enjoyed the pleasure of the five desires, experienced thirty-six Sakras, the last Sakra was Mahakasyapa. At that time, the Asura King raised an army to attack heaven, and fought with Sakra, Sakra was not as good as him, and retreated into the city. Top-born came out again, blew the conch shell, and pulled the bowstring, and the Asura King immediately fell. Top-born thought to himself: 'My power is so great, no one can compare with me, now what am I doing sitting with Sakra? It is better to kill him, and be the sole ruler for my own pleasure.'

---

。』

「噁心已生，尋即墮落，當本殿前，委頓欲死。諸人來問：『若後世人，問頂生王云何命終？何以報之？』王對之曰：『若有此問，便可答之：「頂生王者，由貪而死。統領四域，四十億歲，七日雨寶，及在二天，而無厭足，故致墜落。」』是故比丘！夫利養者，實為大患，當思遠離深求道真。」

阿難白佛：「此頂生王，宿殖何福，而獲如此無量大報？」

佛告之曰：「乃往過去，不可計劫，時世有佛，號曰弗沙，與其徒眾，游化世間。時婆羅門子，適欲娶婦，手把大豆，當用散婦，是其曩世，俗家之禮。于道值佛，心意歡喜，即持此豆，奉散於佛，四粒入缽，一粒住頂。由此因緣，受無極福，四粒入缽，王四天下；一粒在頂，受樂二天。」

爾時諸弟子，聞佛所說，有得初果二果三果及阿羅漢者，不可稱數，受持佛語，歡喜奉行。

（六五）蘇曼女十子品第五十八(丹本為六十五)

一時佛在舍衛國祇樹給孤獨園。爾時須達長者，末下小女，字曰蘇曼，面首端正，容貌最妙，其父憐愛，特於諸子，若遊行時，每將共去。於是長者，將至佛所，其女見佛，情倍欣踴，愿得好香，涂佛住室。斯女手中，有賓婆果。佛從索之，奉教便與。佛尋于上，書香種稷，還以與之。女共其父，還歸城裡，便行推買種種妙香，如佛所須，持詣祇洹，躬自搗磨，日日如是

現代漢語譯本：『噁心已經產生，隨即就要墮落，當著我的面，委頓得快要死了。你們這些人來問：『如果後世的人，問頂生王是如何死的？該如何回答？』國王回答說：『如果有人這樣問，就可以回答說：「頂生王，因為貪婪而死。他統治四大部洲，活了四十億歲，七天降下寶物，又在二天享樂，卻仍然不知滿足，所以才導致墮落。」』因此，比丘們！利養實在是大禍患，應當思考遠離，深入追求真理。』 阿難問佛：『這位頂生王，前世種了什麼福報，才能獲得如此無量的大福報？』 佛告訴他說：『在過去不可計量的劫數之前，當時世上有佛，名叫弗沙，他帶著他的弟子們，在世間游化。當時有個婆羅門子，正要娶妻，手裡拿著大豆，準備用來撒在新娘身上，這是他前世俗家的禮節。在路上遇到佛，心裡非常歡喜，就拿著這些豆子，奉獻給佛，撒在佛身上，其中四粒落入缽中，一粒落在佛的頭頂。因為這個因緣，他獲得了無盡的福報，四粒落入缽中，使他統治四大部洲；一粒落在頭頂，使他在二天享樂。』 當時，各位弟子，聽了佛所說的話，有的證得初果、二果、三果，以及阿羅漢果位的，不可計數，他們都接受佛的教誨，歡喜地奉行。 （六五）蘇曼女十子品第五十八（丹本為六十五） 一時，佛在舍衛國祇樹給孤獨園。當時，須達長者，有個最小的女兒，名叫蘇曼，她容貌端正，姿色絕美，她的父親非常疼愛她，勝過其他子女，每當有**的時候，總是帶著她一起去。於是，長者帶著她來到佛所，她見到佛，心中更加歡喜，希望得到好香，塗抹佛的住所。這個女孩手中，拿著賓婆果。佛向她索要，她聽從教誨，就給了佛。佛隨即在上面，寫上香的名字，種上稷，又還給了她。女孩和她的父親，回到城裡，就開始購買各種妙香，按照佛所需要的，帶到祇洹，親自搗磨，每天都這樣做。

English version: 'Disgust has arisen, and immediately I am about to fall, collapsing and dying before this palace. You people come and ask: 「If people of later generations ask how King Topknot died, how should we answer?」 The king replied: 「If there is such a question, you can answer: 『King Topknot died because of greed. He ruled the four continents, lived for forty billion years, had treasures rain down for seven days, and enjoyed pleasures in two heavens, yet he was never satisfied, and therefore he fell.』 Therefore, monks! The pursuit of gain is truly a great calamity; you should contemplate detachment and deeply seek the truth.」' Ananda asked the Buddha: 'What merits did this King Topknot cultivate in his past lives to receive such immeasurable blessings?' The Buddha told him: 'In the immeasurable past kalpas, there was a Buddha named Phussa, who traveled and taught in the world with his disciples. At that time, there was a Brahmin son who was about to marry a wife. He held soybeans in his hand, intending to scatter them on the bride, which was a custom of his family in his past life. On the road, he met the Buddha and was very happy. He offered these beans to the Buddha, scattering them on him. Four beans fell into the Buddha's bowl, and one bean landed on the top of the Buddha's head. Because of this cause, he received endless blessings. The four beans that fell into the bowl caused him to rule the four continents; the one bean on the top of the head caused him to enjoy pleasures in two heavens.' At that time, the disciples, upon hearing what the Buddha said, some attained the first fruit, the second fruit, the third fruit, and the Arhat fruit, an uncountable number. They all accepted the Buddha's teachings and joyfully practiced them. (65) The Chapter of Sumanā's Ten Daughters, Fifty-eighth (Dan version is sixty-fifth) At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, the elder Sudatta had a youngest daughter named Sumanā, whose face was beautiful and whose appearance was most exquisite. Her father loved her very much, more than his other children. Whenever there was a occasion, he would always take her with him. So, the elder took her to the Buddha. When she saw the Buddha, her heart was even more joyful, and she wished to obtain good incense to anoint the Buddha's dwelling. This girl had a binba fruit in her hand. The Buddha asked for it, and she obeyed and gave it to him. The Buddha then wrote the name of the incense on it, planted millet, and gave it back to her. The girl and her father returned to the city and began to buy various exquisite incenses, as the Buddha needed, and brought them to Jeta Grove, personally grinding them, doing so every day.

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。於時持叉尸利國王，遣其一兒，使到舍衛，初適他土廣行觀看，漸漸展轉，復至精舍，見蘇曼女在中磨香，愛其姿容，欲得為妻，即往入城，啟波斯匿王：「云有此女，可適我意，愿王見賜，勿違我志。」王問之曰：「是誰家女？」答言：「是須達許。」王言：「卿自從索，吾不能知。」復重啟王：「王若相聽，當自求之。」王言：「可爾。」彼國王兒，發遣子弟、車乘眾物，先歸本國，唯留一象及己在後，往至祇洹，搏蘇曼女，累騎而去。須達聞之，遣人追逐，像走駛速，不能及逮。即達本土，便用為婦，后遂懷妊，生卵十枚。卵后開敷，有十男兒，形貌姝好，與人有異。年遂長大，勇健非凡，然喜畋獵，傷害物命。其母矜愍，教使莫爾。諸子白母：「射獵之事，最為快樂，母今相遮，將為見憎。」母復告言：「吾愛汝等！是以因制；若當憎汝，終無此言。所以者何？夫殺生之罪，當入地獄，受諸苦惱，數千萬歲，常為鹿頭羊頭兔頭諸禽獸頭阿傍獄卒之所獵射，無央數歲，雖思解脫。其何由乎？」諸子白母：「如母所說，為自出心？從他邊聞？」母復告言：「吾昔從佛，聞如此事。」兒復問母：「佛者何人？幸愿具宣。」母告諸子：「卿不聞乎？迦維羅衛凈飯王子，形相炳著，應為聖王，厭老病死，出家學道，願行成就，得無上果。巨身丈六，相好無比，三明六通，遐鑒無外，前知無窮，卻知無極，觀知三世，如掌中珠

當時，持叉尸利國王派遣他的一個兒子前往舍衛國。他最初到異地廣泛遊覽，漸漸地輾轉來到精舍，看見蘇曼女正在磨香。他愛慕她的姿容，想要娶她為妻，就進城去稟告波斯匿王：『聽說有這麼一個女子，很合我的心意，希望大王能把她賜給我，不要違揹我的心願。』國王問他：『她是哪家女子？』他回答說：『是須達的女兒。』國王說：『你親自去向他求娶，我不能做主。』他又再次請求國王：『如果大王同意，我就自己去求娶。』國王說：『可以。』那位國王的兒子，先派遣他的子弟、車乘等物品返回本國，只留下一頭大象和自己留在後面，前往祇洹精舍，強行擄走了蘇曼女，讓她騎上大象離去。須達聽到這件事，派人追趕，但大象跑得太快，追趕不上。他們到達本國后，就娶她為妻。後來她懷孕，生下十個卵。卵孵化后，生出十個男孩，他們容貌俊美，與常人不同。他們長大后，勇猛健壯，但喜歡打獵，傷害生靈。他們的母親憐憫他們，勸他們不要這樣做。孩子們對母親說：『打獵是最快樂的事情，母親現在阻止我們，難道是討厭我們嗎？』母親又告訴他們：『我愛你們！所以才勸阻你們；如果討厭你們，就不會說這些話了。為什麼呢？因為殺生的罪過，會墮入地獄，遭受各種苦惱，數千萬年，常常被鹿頭、羊頭、兔頭等各種禽獸頭的阿傍獄卒獵殺，無數年，即使想解脫，又怎麼可能呢？』孩子們問母親：『母親所說的這些，是自己想出來的？還是從別人那裡聽來的？』母親又告訴他們：『我以前從佛那裡，聽到過這些事。』孩子們又問母親：『佛是什麼人？希望您詳細說說。』母親告訴孩子們：『你們沒聽說過嗎？迦維羅衛的凈飯王子，形貌光明，本應成為聖王，但他厭倦了衰老、疾病和死亡，出家學道，願行圓滿，證得無上果位。他身長一丈六尺，相貌無比莊嚴，具有三明六通，能洞察一切，前知無窮，後知無極，觀察三世，如同觀看掌中的寶珠。』 當時，持叉尸利國王派遣他的一個兒子前往舍衛國。他最初到異地廣泛遊覽，漸漸地輾轉來到精舍，看見蘇曼女正在磨香。他愛慕她的姿容，想要娶她為妻，就進城去稟告波斯匿王：『聽說有這麼一個女子，很合我的心意，希望大王能把她賜給我，不要違揹我的心願。』國王問他：『她是哪家女子？』他回答說：『是須達的女兒。』國王說：『你親自去向他求娶，我不能做主。』他又再次請求國王：『如果大王同意，我就自己去求娶。』國王說：『可以。』那位國王的兒子，先派遣他的子弟、車乘等物品返回本國，只留下一頭大象和自己留在後面，前往祇洹精舍，強行擄走了蘇曼女，讓她騎上大象離去。須達聽到這件事，派人追趕，但大象跑得太快，追趕不上。他們到達本國后，就娶她為妻。後來她懷孕，生下十個卵。卵孵化后，生出十個男孩，他們容貌俊美，與常人不同。他們長大后，勇猛健壯，但喜歡打獵，傷害生靈。他們的母親憐憫他們，勸他們不要這樣做。孩子們對母親說：『打獵是最快樂的事情，母親現在阻止我們，難道是討厭我們嗎？』母親又告訴他們：『我愛你們！所以才勸阻你們；如果討厭你們，就不會說這些話了。為什麼呢？因為殺生的罪過，會墮入地獄，遭受各種苦惱，數千萬年，常常被鹿頭、羊頭、兔頭等各種禽獸頭的阿傍獄卒獵殺，無數年，即使想解脫，又怎麼可能呢？』孩子們問母親：『母親所說的這些，是自己想出來的？還是從別人那裡聽來的？』母親又告訴他們：『我以前從佛那裡，聽到過這些事。』孩子們又問母親：『佛是什麼人？希望您詳細說說。』母親告訴孩子們：『你們沒聽說過嗎？迦維羅衛的凈飯王子，形貌光明，本應成為聖王，但他厭倦了衰老、疾病和死亡，出家學道，願行圓滿，證得無上果位。他身長一丈六尺，相貌無比莊嚴，具有三明六通，能洞察一切，前知無窮，後知無極，觀察三世，如同觀看掌中的寶珠。』

At that time, King Chachashili sent one of his sons to Shravasti. He initially traveled extensively in foreign lands, and gradually, he arrived at the monastery. He saw Sumanā, a woman, grinding incense. He was captivated by her beauty and wanted to marry her. He went into the city and reported to King Prasenajit, 'I have heard of a woman who pleases me, and I hope that Your Majesty will grant her to me and not go against my wishes.' The king asked him, 'Whose daughter is she?' He replied, 'She is the daughter of Sudatta.' The king said, 'You should ask him yourself; I cannot decide.' He again requested the king, 'If Your Majesty agrees, I will ask for her myself.' The king said, 'Very well.' The king's son first sent his brothers, carriages, and other belongings back to his own country, leaving only an elephant and himself behind. He went to the Jeta Grove, forcibly took Sumanā, and had her ride away on the elephant. When Sudatta heard of this, he sent people to pursue them, but the elephant was too fast, and they could not catch up. After they reached their own country, he took her as his wife. Later, she became pregnant and gave birth to ten eggs. After the eggs hatched, ten boys were born. They were handsome and different from ordinary people. When they grew up, they were brave and strong, but they liked to hunt and harm living beings. Their mother pitied them and advised them not to do so. The children said to their mother, 'Hunting is the most enjoyable thing. Mother, are you stopping us because you dislike us?' The mother told them, 'I love you! That is why I am advising you; if I disliked you, I would not say these things. Why? Because the sin of killing will lead to hell, where you will suffer all kinds of torment for millions of years. You will be hunted by the hell guards with the heads of deer, sheep, rabbits, and other animals for countless years. Even if you want to be free, how can you?' The children asked their mother, 'Did you come up with these things yourself, or did you hear them from someone else?' The mother told them, 'I heard these things from the Buddha before.' The children asked their mother, 'Who is the Buddha? Please tell us in detail.' The mother told her children, 'Have you not heard? Prince Siddhartha of Kapilavastu, the son of King Suddhodana, was radiant in appearance and was destined to be a holy king. However, he was weary of old age, sickness, and death, so he left home to study the Way. He fulfilled his vows and attained the supreme fruit. He is sixteen feet tall, with incomparable features, and possesses the three insights and six supernatural powers. He can see everything, know the infinite past, and know the boundless future. He observes the three worlds as if they were a jewel in his palm.'

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。」諸子聞之，心內欣然，因更問母：「佛今近遠，為可見不？」母便答言：「今在舍衛。」諸子啟母，求往覲佛，母即聽之，諸子同時，共詣舍衛。

其祖須達，見之情悅，倍加愛念，將至祇洹，奉覲如來。諸子見佛，姿好形貌，逾前所聞，數千萬倍，五情欣喜，不能自勝，佛因隨宜，為說妙法，十人俱時，得法眼凈，便復白佛，求索出家。佛問之曰：「汝父母聽不？」答言：「未咨。」佛言：「父母未聽，不得染化。」須達復言：「斯是我孫，我得自在，我今放之，于理亦可。」佛便允然，聽使為道。鬚髮自落，法衣在身，便成沙門，精勤大業，盡得羅漢。斯十比丘，甚相欽敬，行則俱進，住在同處，國中人民，莫不宗戴。

阿難白佛：「此十比丘，有何福慶，生在貴家，容貌奇特，遭值世尊，盡于苦際？」

佛告阿難：「乃往過去九十一劫，有毗婆尸佛，出現於世，教化畢訖，而般涅槃，分佈舍利，起無量塔。時有一塔，朽故崩壞，有一老母，而修治之。有年少十人，偶行睹見，問老母曰：『何所施為？』老母語言：『斯是尊塔，功德彌弘，是以修補，慾望善果。』年少歡喜，助共興功，所作已竟，誓為母子，其十年少，愿共同生。從是已來，九十一劫，天上人中，恒為俱生，受福快樂，常有三事，勝於餘人：一者形體端正，二者眾所敬愛，三者恒得長壽。經爾許時，不墮三塗，今遇我世，沐浴清化，諸塵垢盡，咸逮應真。欲知爾時老母者，今蘇曼女是

孩子們聽了這話，心裡非常高興，於是又問母親：『佛現在離我們近還是遠？能見到他嗎？』母親便回答說：『現在在舍衛城。』孩子們請求母親，想要去拜見佛陀，母親就答應了。孩子們一起前往舍衛城。 他們的祖父須達，見到他們非常高興，更加疼愛他們，便帶他們到祇洹精舍，去拜見如來。孩子們見到佛陀，他的姿態美好，容貌莊嚴，比之前聽說的還要好上千萬倍，五種感官都感到無比欣喜，無法自持。佛陀便根據他們的根器，為他們宣說妙法，十個人同時都得到了法眼清凈，然後又向佛陀請求出家。佛陀問他們說：『你們的父母同意嗎？』他們回答說：『還沒有稟告。』佛陀說：『父母沒有同意，不能出家。』須達又說：『他們是我的孫子，我可以做主，我現在放他們出家，在道理上也是可以的。』佛陀便答應了，允許他們出家修行。他們的頭髮自然脫落，法衣穿在身上，便成了沙門，精進修行，最終都證得了阿羅漢果。這十位比丘，彼此非常尊敬，行動一起，住在同一個地方，國內的人民，沒有不敬仰他們的。 阿難問佛：『這十位比丘，有什麼福報和慶幸，出生在富貴人家，容貌奇特，又遇到世尊，最終脫離了苦海？』 佛告訴阿難：『在過去九十一劫的時候，有毗婆尸佛，出現在世間，教化完畢，然後入滅，分佈舍利，建造了無數的佛塔。當時有一座佛塔，因為朽壞而崩塌，有一位老婦人，就去修繕它。有十個年輕人，偶然路過看到，就問老婦人說：『您在做什麼？』老婦人說：『這是尊貴的佛塔，功德非常廣大，所以我修補它，希望得到善果。』年輕人聽了非常高興，就一起幫助她修繕，修繕完畢后，他們發誓要成為母子，這十個年輕人，發願要一起出生。從那時以來，九十一劫中，在天上和人間，他們總是同時出生，享受福報和快樂，常常有三件事勝過其他人：一是形體端正，二是受人尊敬愛戴，三是總是長壽。經過這麼長的時間，他們沒有墮入三惡道，現在遇到我的時代，沐浴在我的教化中，所有的塵垢都已清除，都證得了阿羅漢果。想知道當時的老婦人是誰嗎？就是現在的蘇曼女。』

The children, hearing this, were overjoyed and further asked their mother, 'Is the Buddha near or far? Can we see him?' The mother replied, 'He is now in Shravasti.' The children asked their mother for permission to go and see the Buddha, and she agreed. The children then went together to Shravasti. Their grandfather, Sudatta, was delighted to see them and loved them even more. He took them to Jetavana Monastery to pay respects to the Tathagata. When the children saw the Buddha, his appearance was so beautiful and dignified, surpassing what they had heard by tens of millions of times. Their five senses were filled with joy, and they could not contain themselves. The Buddha, according to their capacities, expounded the wonderful Dharma for them. All ten of them simultaneously attained the pure Dharma eye. They then asked the Buddha for permission to leave home. The Buddha asked them, 'Have your parents agreed?' They replied, 'We have not yet informed them.' The Buddha said, 'Without your parents' consent, you cannot be ordained.' Sudatta then said, 'They are my grandsons, and I have the authority. I now release them to leave home, which is reasonable.' The Buddha then agreed and allowed them to practice the Way. Their hair naturally fell off, and they were clothed in monastic robes, becoming monks. They diligently practiced and all attained Arhatship. These ten monks greatly respected each other, walked together, and lived in the same place. The people of the country all revered them. Ananda asked the Buddha, 'What blessings and merits do these ten monks have that they were born into noble families, have extraordinary appearances, encountered the World Honored One, and ultimately escaped the sea of suffering?' The Buddha told Ananda, 'In the past, ninety-one kalpas ago, there was a Buddha named Vipashyin who appeared in the world, completed his teachings, and then entered Nirvana. He distributed his relics and built countless stupas. At that time, one stupa was dilapidated and collapsed. An old woman repaired it. Ten young men happened to pass by and saw it. They asked the old woman, 'What are you doing?' The old woman said, 'This is a venerable stupa, and its merits are vast. Therefore, I am repairing it, hoping to receive good results.' The young men were delighted and helped her with the repairs. After the repairs were completed, they vowed to be mother and children, and these ten young men vowed to be born together. Since then, for ninety-one kalpas, in the heavens and among humans, they have always been born together, enjoying blessings and happiness. They always have three things that surpass others: first, they have beautiful appearances; second, they are respected and loved by all; and third, they always have long lives. After such a long time, they did not fall into the three evil realms. Now, in my era, they have bathed in my teachings, all their defilements have been removed, and they have all attained Arhatship. Do you want to know who the old woman was at that time? She is now Sumanā.'

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。爾時十年少者，今十羅漢是。」

佛說此時，其在大會，有得須陀洹、斯陀含、阿那含、阿羅漢者，發大乘意逮不退者，信受佛語，歡喜奉行。

（六六）婆世躓品第五十九(丹本為六十六)

一時佛在羅閱祇耆阇崛山中。於時此國有豪富長者，名尸利躓，其家大富，七寶盈溢。其婦懷妊，月滿生男，形容嚴妙，世之少雙。父母喜慶，深用自幸，便請相師，令占吉兇。相師占已，語其二親：「斯子福德，榮煥宗族。」長者益歡，情在無量，因復勸請，便為立字。相師問曰：「從有此兒，有何瑞應？」長者報曰：「其母本來，訥口鈍辭，既懷此兒，談語巧妙，逾倍于常。」便為作字，號婆世躓。年歲已大，聰才邈群，與其等輩，遊行觀看，見那羅伎家，有一女子，面貌凈潔，暉容希偶，心便染著，欲得娉娶。歸啟父母：「愿為求索。」父母告言：「吾是貴姓，彼是凡賤，高卑非匹，如何為婚？」子情深愛，不能自釋，重更啟言：「莫問門戶，但論其身，幸垂顧愍，哀為我求。若不如志，便自殞命。」父母從之，遣人往求。彼家報言：「君是大姓，我是小人，素非疇偶，何緣得爾？」其兒慇勤，情猶不息，復更遣信，重從索之。彼家答言：「若能如我，習種種術，歌舞戲笑，悉令備知，及於王前，試使得中，然後乃當共作婚姻。」兒惑其色，不恥鄙事，即詣彼家，學習戲藝；數時之間，皆已成就。是時國王，集諸那羅，上幢投窗，空中索走，如是種種眾多戲事

當時十歲的少年，就是現在的十位羅漢。 佛陀說完這些話時，在場的眾人中，有的證得了須陀洹果、斯陀含果、阿那含果、阿羅漢果，有的發起了大乘之心，達到了不退轉的境界。他們都信受佛陀的教誨，歡喜地奉行。 （六六）婆世躓品第五十九（丹本為六十六） 一時，佛陀在羅閱祇城的耆阇崛山中。當時，這個國家有一位豪富的長者，名叫尸利躓，他家非常富有，七寶堆積如山。他的妻子懷孕，足月後生了一個男孩，容貌端莊美好，世間少有。父母非常高興，深感慶幸，便請來相師，為孩子占卜吉兇。相師占卜后，告訴他的父母：『這個孩子福德深厚，能使家族榮耀興盛。』長者更加歡喜，心情無比激動，又請相師為孩子取名。相師問道：『自從有了這個孩子，有什麼祥瑞的徵兆嗎？』長者回答說：『他的母親本來說話遲鈍，不善言辭，自從懷了這個孩子，說話變得巧妙，比平時好很多。』於是就給孩子取名為婆世躓。孩子長大后，聰明才智超群，與同伴們一起觀看錶演時，看到那羅伎家有一個女子，容貌清秀，光彩照人，世間罕見，心中便產生了愛慕之情，想要娶她為妻。他回家告訴父母：『希望你們能為我求娶她。』父母說：『我們是高貴的姓氏，他們是普通百姓，地位懸殊，不相匹配，怎麼能結婚呢？』兒子情深意切，無法釋懷，再次懇求說：『不要問門第，只看她的人品，希望你們能可憐我，為我求娶她。如果不能如願，我就自尋短見。』父母答應了他，派人去求親。對方回答說：『你們是高門大戶，我們是小戶人家，本來就不是門當戶對，怎麼能結親呢？』兒子非常執著，愛意不減，又派人送信，再次求親。對方回答說：『如果能像我們一樣，學習各種技藝，歌舞戲笑，樣樣精通，並且在國王面前表演，能得到認可，然後才能和你們結為婚姻。』兒子被美色迷惑，不以卑賤之事為恥，立即前往對方家中，學習各種技藝；沒過多久，就全部學會了。當時，國王召集了所有的那羅，讓他們表演上幢投窗、空中索走等各種各樣的雜技。

Those ten young people at that time are the ten Arhats now. When the Buddha spoke these words, among the assembly, some attained the Srotapanna, Sakrdagamin, Anagamin, and Arhat fruits; some developed the Mahayana mind and reached the stage of non-retrogression. They all accepted the Buddha's teachings with faith and joyfully practiced them. (66) Chapter 59: The Story of Vāseṣṭha (Chapter 66 in the Dan version) At one time, the Buddha was in Mount Gṛdhrakūṭa in Rājagṛha. At that time, there was a wealthy elder in this country named Śrīvṛddhi, whose family was very rich, with seven treasures overflowing. His wife became pregnant, and after the full term, she gave birth to a boy, whose appearance was dignified and beautiful, unparalleled in the world. The parents were very happy and deeply fortunate, so they invited a fortune teller to predict the child's fortune. After the fortune teller made the prediction, he told the parents, 'This child has profound blessings and will bring glory to the family.' The elder was even more delighted, his heart filled with immeasurable joy, and he asked the fortune teller to name the child. The fortune teller asked, 'Since the birth of this child, have there been any auspicious signs?' The elder replied, 'His mother was originally slow and clumsy in speech, but since she became pregnant with this child, her speech has become skillful, much better than usual.' So they named the child Vāseṣṭha. When the child grew up, his intelligence and talent surpassed the crowd. When he was watching performances with his peers, he saw a woman in the Narakas' house, whose face was pure and radiant, a rare beauty in the world. His heart was filled with love, and he wanted to marry her. He went home and told his parents, 'I hope you can seek her hand in marriage for me.' His parents said, 'We are of a noble lineage, and they are commoners. Our status is too different, how can we marry?' The son was deeply in love and could not let go, so he pleaded again, 'Do not ask about the family background, only consider her character. I hope you can have pity on me and seek her hand for me. If I cannot have my wish, I will take my own life.' The parents agreed and sent someone to propose marriage. The other family replied, 'You are a noble family, and we are a small family. We are not a suitable match, how can we marry?' The son was very persistent, his love undiminished, and he sent another messenger to propose again. The other family replied, 'If you can be like us, learning all kinds of skills, singing, dancing, and acting, and if you can perform in front of the king and be recognized, then we can consider marriage.' The son was infatuated with her beauty and was not ashamed of the lowly tasks. He immediately went to their house to learn various skills; in a short time, he had mastered them all. At that time, the king gathered all the Narakas and had them perform various acrobatics, such as climbing poles, jumping through windows, and walking on ropes in the air.

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。時長者子，亦往王邊，次應現伎，上索而走，索走既竟，王脫不見，復敕更上，奉命為之，氣力漸劣，中道欲墮，心中惶懅，無所歸依。

尊者目連，陵虛至邊，而告之曰：「如卿今日，寧全身命，出家學道？為寧墮地，娶彼女耶？」尋報之言：「愿自存濟，不用女也。」目連即時，于虛空中，化作平地，其人見已，情怖便止，因地而下，得全身首。既蒙安隱，喜不自勝，隨逐目連，往詣世尊，禮拜供養。佛於是時，廣說妙論，所謂論者，施論、戒論、生天之論，欲為不凈，出要最快，心意暢解，便得初果。因復白佛：「愿得出家，奉修正法。」世尊聽之，鬚髮自落，法衣在身，便成沙門。比丘專精禪思，遵修正業，諸漏得盡，成阿羅漢。

慧命阿難，前白佛言：「婆世躓沙門，往昔之時，與彼女子，有何因緣，心染惑著，幾致危沒？復共目連，造何善因，今蒙其恩，而獲寧濟？復何因緣，自致應真？」

佛告阿難：「乃往過去無量之劫，波羅㮈國，有大長者，初生一子，端正無比。當於是時，其家有人，從海中來，赍一鳥卵，用奉長者。長者納受，經少時間，其卵便剖，出一鳥鶵，毛羽光潤。長者愛之，與子使弄，漸漸長大，互相懷念。時長者子，騎鳥背上，鳥便擔飛，處處遊觀，情既滿厭，還歸其舍，日日如是。經歷多時，其長者子，聞他國王作那羅戲，便乘斯鳥，往至彼間，來下觀看，鳥住樹上。偶見王女，情便染愛。其時遣信，騰說情狀，王女然可，便與共交

那時，長者之子也來到國王身邊，輪到他表演技藝。他被要求在繩索上行走，他便開始走。當他快走完時，國王突然消失不見，又命令他重新表演。他奉命再次表演，但氣力漸漸衰竭，走到一半時幾乎要掉下去，心中驚恐，不知該依靠誰。 尊者目連從空中來到他身邊，對他說：『你今天，是寧願保全性命，出家學道？還是寧願掉下去，娶那個女子呢？』他立刻回答說：『我願意保全自己，不要那個女子。』目連立刻在空中化出一片平地，那人看到后，恐懼便停止了，順著平地走下來，保全了性命。他既已安全，喜悅得難以自持，便跟隨目連，前往世尊那裡，禮拜供養。佛陀這時，廣說妙法，所說的妙法是佈施的道理、持戒的道理、以及昇天的道理，說明慾望是不清凈的，出離慾望是最快的。他心意暢通理解，便證得了初果。他接著又對佛說：『我願意出家，奉行正法。』世尊允許了他，他的鬚髮自然脫落，法衣穿在身上，便成了沙門。這位比丘專心禪思，遵循正業，諸漏都已斷盡，成就了阿羅漢。 慧命阿難，上前對佛說：『婆世躓沙門，在過去的時候，與那個女子，有什麼因緣，以至於心生迷惑執著，幾乎危及性命？又與目連，造了什麼善因，如今蒙受他的恩惠，而獲得平安？又是什麼因緣，使他最終證得阿羅漢果？』 佛告訴阿難：『在過去無量劫以前，波羅㮈國，有一位大長者，他初生了一個兒子，相貌端正無比。當時，他家有人從海中來，帶來一個鳥卵，獻給長者。長者接受了，經過一段時間，鳥卵便破裂，孵出一隻小鳥，羽毛光澤潤滑。長者很喜愛它，讓兒子玩耍，漸漸長大，他們互相懷念。當時，長者之子，騎在鳥背上，鳥便馱著他飛翔，到處遊玩觀賞，心情滿足厭倦后，就回到家中，每天都這樣。經過很長時間，長者之子，聽說其他國王有那羅戲表演，便乘著這隻鳥，前往那裡，下來觀看，鳥則停在樹上。他偶然看見國王的女兒，便心生愛戀。當時，他派人送信，表達愛慕之情，國王的女兒答應了，便與他交好。』

At that time, the elder's son also went to the king's side, and it was his turn to perform his skills. He was asked to walk on a rope, and he began to walk. When he was about to finish, the king suddenly disappeared, and ordered him to perform again. He obeyed the order and performed again, but his strength gradually weakened, and he was about to fall halfway, feeling terrified and not knowing who to rely on. The Venerable Maudgalyayana came to his side from the sky and said to him, 'Today, would you rather save your life and leave home to learn the Way? Or would you rather fall and marry that woman?' He immediately replied, 'I would rather save myself and not have that woman.' Maudgalyayana immediately transformed a flat ground in the air. When the man saw it, his fear stopped, and he walked down along the flat ground, saving his life. Having been safe, he was overjoyed and followed Maudgalyayana to the World Honored One, where he paid homage and made offerings. At this time, the Buddha expounded the wonderful Dharma, which included the principles of giving, the principles of keeping precepts, and the principles of being born in heaven, explaining that desires are impure and that leaving desires is the fastest way. His mind was clear and he understood, and he attained the first fruit. He then said to the Buddha, 'I wish to leave home and practice the Right Dharma.' The World Honored One allowed him, and his hair and beard naturally fell off, and the Dharma robe was on his body, and he became a Shramana. This Bhikkhu focused on meditation, followed the right path, and all his outflows were exhausted, and he became an Arhat. The Venerable Ananda stepped forward and said to the Buddha, 'Bhava-trishita Shramana, in the past, what was the cause and condition between him and that woman, that his mind was so confused and attached, that he almost lost his life? And what good cause did he create with Maudgalyayana, that he now receives his grace and is safe? And what was the cause and condition that led him to finally attain Arhatship?' The Buddha told Ananda, 'In the immeasurable past kalpas, in the country of Varanasi, there was a great elder who had a son, who was incomparably handsome. At that time, someone from his family came from the sea, bringing a bird's egg, which he offered to the elder. The elder accepted it, and after a short time, the egg broke open, and a chick hatched, with glossy feathers. The elder loved it very much and let his son play with it. Gradually, it grew up, and they missed each other. At that time, the elder's son rode on the bird's back, and the bird carried him flying, traveling and sightseeing everywhere. When he was satisfied and tired, he would return home, and it was like this every day. After a long time, the elder's son heard that other kings had a Nara play performance, so he rode this bird to that place, came down to watch, and the bird stayed in the tree. He happened to see the king's daughter, and he fell in love with her. At that time, he sent a letter to express his love, and the king's daughter agreed, and they became intimate.'

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。作事不密，為王所知，遣人推捕，尋時獲得，縛束其身，而當斬戮。長者子言：『諸君何為，勞力殺我？聽我上樹自投而死。』諸人聽許，便起攀枝而上，乘騎其鳥，翔虛而去。因此鳥故，得延壽命。」

佛告阿難：「彼時長者子，今婆世躓是。爾時王女者，今伎家女是。爾時鳥者，則目連是。過去世時，惑色致困，由鳥得濟；今復貪色，垂當死亡，由目連故，致得安隱。其婆世躓，所說聰辯，成無漏者，乃往過去，波羅㮈國，有一居士，見辟支佛，來從乞飯。居士即時，以食施與，因復勸請，令說經法。其辟支佛，辭云不能，擲缽虛空，騰踴而逝。居士唸曰：『斯人神力，變化無方，然其不能敷宣道化；愿我後生，遭值聖尊，勝於此士，巨億萬倍，演散法義，無窮無盡，令我身者，亦獲果證。』由此因緣，今世聰明，逮羅漢果。」

佛說是時，莫不歡喜，有得須陀洹、斯陀含、阿那含、阿羅漢者，有種緣覺善根者，發菩薩心者，皆信佛語，頂戴奉行。

（六七）優波鞠提品第六十(丹本為六十七)

一時佛在舍衛國祇樹給孤獨園。爾時此國有一梵志，字阿巴鞠提，聰明廣學，采古達今，往至佛所，求作沙門，因復啟曰：「若我出家，智慧辯才，與舍利弗等者，情則甘樂；若當不如，便自歸家。」佛尋答曰：「卿不如也。」時彼梵志，止不作道，還歸其舍。世尊於後，告眾會言：「我滅度已，一百歲中，此婆羅門，而當深化，逮成六通，智慧高遠，教化眾生，其數如塵

『做事不謹慎，被國王知道了，派人追捕，很快就被抓到，捆綁起來，要被處死。』長者子說：『各位何必費力殺我呢？聽我爬到樹上自己跳下去死。』眾人同意了，他就爬上樹枝，騎上那隻鳥，在空中飛走了。因為這隻鳥的緣故，得以延續壽命。」 佛告訴阿難：『那時長者子，就是現在的婆世躓。那時國王的女兒，就是現在的伎家女。那時那隻鳥，就是目連。過去世時，因為迷戀美色而陷入困境，因為那隻鳥而得救；現在又貪戀美色，將要死亡，因為目連的緣故，才得以平安。』那婆世躓所說的聰明辯才，成就無漏果位，乃是往昔，在波羅㮈國，有一位居士，看見辟支佛，前來乞食。居士立刻把食物佈施給他，又勸請他講說經法。那辟支佛，推辭說不能，就把缽拋向空中，騰空而去。居士心想：『這個人神力廣大，變化無方，然而他不能宣講佛法；愿我來世，遇到聖尊，勝過此人億萬倍，演說佛法，無窮無盡，使我自身，也能獲得果證。』因為這個因緣，今世聰明，證得羅漢果。」 佛說完這些話時，沒有不歡喜的，有的證得須陀洹、斯陀含、阿那含、阿羅漢果位，有的種下緣覺的善根，有的發菩薩心，都相信佛的話，恭敬地奉行。 （六七）優波鞠提品第六十(丹本為六十七) 一時，佛在舍衛國祇樹給孤獨園。當時，這個國家有一位婆羅門，名叫阿巴鞠提，聰明博學，通曉古今，來到佛的住所，請求出家做沙門，又說道：『如果我出家后，智慧辯才，能和舍利弗一樣，我就心甘情願；如果不如他，我就自己回家。』佛立刻回答說：『你不如他。』當時，那位婆羅門，就停止了修道，回到自己家中。世尊後來，告訴大眾說：『我滅度后，一百年中，這位婆羅門，將會深入佛法，證得六神通，智慧高遠，教化眾生，其數量如塵土一般。』

'His actions were not discreet, and the king found out. He sent people to pursue and arrest him. They quickly caught him, bound him, and were about to execute him. The elder's son said, 『Why do you all exert yourselves to kill me? Let me climb a tree and throw myself down to die.』 The people agreed, so he climbed up a branch, mounted the bird, and flew away into the sky. Because of this bird, he was able to prolong his life.』 The Buddha told Ananda, 『That elder's son was the present-day Bāṣita. That king's daughter was the present-day entertainer's daughter. That bird was Maudgalyāyana. In a past life, he was trapped by lust, but was saved by the bird. Now, he is again greedy for lust and is about to die, but because of Maudgalyāyana, he is able to be safe.』 The wisdom and eloquence that Bāṣita possesses, which led to his attainment of the unconditioned state, came from a past life in the country of Benares. There was a householder who saw a Pratyekabuddha come to beg for food. The householder immediately gave him food and then urged him to preach the Dharma. The Pratyekabuddha declined, saying he could not, and threw his bowl into the air, then soared away. The householder thought, 『This person has great spiritual power and can transform himself in many ways, but he cannot preach the Dharma. I wish that in my next life, I will encounter a Holy One who is a billion times greater than this person, who will expound the Dharma endlessly, so that I myself can also attain enlightenment.』 Because of this cause, he is wise in this life and has attained the Arhatship.』 When the Buddha finished speaking, everyone was delighted. Some attained the Srotāpanna, Sakṛdāgāmin, Anāgāmin, or Arhat states. Some planted the roots of a Pratyekabuddha, and some generated the Bodhi mind. All believed the Buddha's words and respectfully practiced them. (67) Chapter Sixty: Upagupta (Chapter 67 in the Dan version) At one time, the Buddha was at the Jeta Grove in Śrāvastī. At that time, there was a Brahmin in this country named Abagupta, who was intelligent and learned, and who understood the past and present. He went to the Buddha's place and asked to become a śramaṇa. He also said, 『If, after I leave home, my wisdom and eloquence are equal to Śāriputra's, I will be happy to do so. If I am not as good as him, I will go back home.』 The Buddha immediately replied, 『You are not as good as him.』 At that time, the Brahmin stopped practicing the Way and returned to his home. Later, the World Honored One told the assembly, 『One hundred years after my parinirvana, this Brahmin will deeply understand the Dharma, attain the six supernormal powers, have profound wisdom, and teach sentient beings, whose number will be like dust.』

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。」佛涅槃時，告阿難言：「我滅度后，一切經藏，悉付囑汝，汝當受持廣使流佈。」

世尊既滅，阿難持法。阿難后時，復欲捨身，告弟子耶貰䩭言：「我去世后，所有典要，汝當護持。」因復告曰：「波羅㮈國，當有居士字為鞠提，此人有子，名優波鞠提。卿好求索，度用為道；卿若壽終，以法付之。」

阿難滅已，此耶貰䩭，奉持佛法，游化世間，所度甚多。復至波羅㮈，往造居士，與共相識，數數往來。其彼居士，生一男兒，字阿巴鞠提，年在幼稚。於時耶貰䩭，往從索之，欲使為道。其父答曰：「始有一子，當紹門戶，不可爾也，若后更生，便用相給。」后復生男，字難陀鞠提。時耶貰䩭，復往從索，其父報言：「大子營外，次子營內，于其家居，乃可興隆。情中戀惜，未能相許，若后更有，信當奉惠。」此耶貰䩭，是阿羅漢，三明具足，能知人根，觀此二兒，與道無緣，亦自息意，不慇勤求。時彼居士復更生男，顏貌端妙，形相殊特。時耶貰䩭，復往從索。其父報曰：「兒今猶小，未能奉事，又復家貧，無以餉送。且欲停之，須大當與。」年漸長大，才器益盛，父付財物，居肆販賣。時耶貰䩭，往到其邊，而為說法，教使繫念，以白黑石子用當籌算，善念下白，惡念下黑。優婆鞠提奉受其教，善惡之念，輒投石子，初黑偏多，白者甚少，漸漸修習，白黑正等，繫念不止，更無黑石，純有白者。善念已盛，逮得初果。

時彼城中，有淫女人，遣婢持錢，往從買花

現代漢語譯本：佛陀涅槃時，告訴阿難說：『我滅度后，一切經藏都託付給你，你應當受持並廣為流傳。』 世尊滅度后，阿難秉持佛法。後來，阿難也想捨棄肉身，便告訴弟子耶舍說：『我去世后，所有的經典要義，你應當護持。』又告訴他說：『波羅奈國，當有一位名叫鞠提的居士，此人有個兒子，名叫優波鞠提。你好好去尋找，度他出家修行；如果你壽命終了，就把佛法傳給他。』 阿難去世后，這位耶舍奉持佛法，游化世間，度化了很多人。他又來到波羅奈國，去拜訪那位居士，與他相識，經常往來。那位居士生了一個男孩，名叫阿巴鞠提，年紀還小。當時，耶捨去向他索要這個孩子，想讓他出家修行。他的父親回答說：『我才這一個兒子，要繼承家業，不能讓他出家，如果以後再生，就給你。』後來又生了一個男孩，名叫難陀鞠提。當時，耶舍又去向他索要，他的父親說：『大兒子要經營家外的事，二兒子要經營家內的事，這樣才能使家業興旺。我心中很愛惜他們，不能答應你，如果以後再生，一定奉送給你。』這位耶舍是阿羅漢，具備三明，能知道人的根性，觀察這兩個孩子，與佛道沒有緣分，也就自己停止了念頭，不再慇勤地求取。當時，那位居士又生了一個男孩，容貌端正美好，形相特別。當時，耶舍又去向他索要。他的父親說：『孩子現在還小，不能侍奉你，而且我家貧窮，沒有東西可以送給你。先讓他留著，等他長大再給你。』 孩子漸漸長大，才華和器量越來越高，父親把家裡的財物交給他，讓他到市場做買賣。當時，耶舍來到他身邊，為他說法，教他繫念，用白黑石子來計算，善念就放白石子，惡念就放黑石子。優波鞠提接受了他的教導，善惡的念頭就投下石子，開始時黑石子偏多，白石子很少，漸漸地修習，白黑石子數量相等，繫念不止，後來就沒有黑石子了，全是白石子。善念已經很盛，證得了初果。 當時，城裡有一個妓女，派婢女拿著錢，去買花。

English version: When the Buddha was about to enter Nirvana, he told Ananda, 'After my passing, all the scriptures are entrusted to you. You should uphold them and spread them widely.' After the World Honored One passed away, Ananda upheld the Dharma. Later, Ananda also wished to relinquish his physical body, so he told his disciple Yasha, 'After my death, you should protect all the essential teachings of the scriptures.' He also said, 'In the country of Varanasi, there will be a householder named Kukti, who has a son named Upakukti. You should seek him out and ordain him into the path of practice. If you reach the end of your life, pass the Dharma on to him.' After Ananda passed away, this Yasha upheld the Dharma, traveled the world, and converted many people. He then came to Varanasi and visited the householder, becoming acquainted with him and visiting frequently. The householder had a son named Abakukti, who was still young. At that time, Yasha went to ask for the child, wanting him to become a monk. His father replied, 'I only have this one son to carry on the family line. I cannot let him become a monk. If I have another son later, I will give him to you.' Later, another son was born, named Nandakukti. At that time, Yasha went to ask for him again. His father said, 'The eldest son will manage external affairs, and the second son will manage internal affairs. This is how the family will prosper. I cherish them in my heart and cannot agree to your request. If I have another son later, I will surely offer him to you.' This Yasha was an Arhat, possessing the three insights, and able to know people's roots. Observing these two children, he saw that they had no affinity with the path of the Buddha, so he stopped his intention and did not seek them diligently. At that time, the householder had another son, whose appearance was handsome and extraordinary. At that time, Yasha went to ask for him again. His father said, 'The child is still young and cannot serve you. Moreover, my family is poor and I have nothing to offer you. Let him stay for now, and I will give him to you when he grows up.' As the child grew older, his talent and capacity increased. His father entrusted him with the family's wealth and had him trade in the market. At that time, Yasha came to his side and preached the Dharma to him, teaching him to focus his mind. He used white and black pebbles to keep count, placing a white pebble for a good thought and a black pebble for a bad thought. Upakukti accepted his teachings, and whenever a good or bad thought arose, he would place a pebble. Initially, the black pebbles were more numerous, and the white pebbles were few. Gradually, through practice, the number of white and black pebbles became equal. He continued to focus his mind, and later there were no more black pebbles, only white ones. His good thoughts had become abundant, and he attained the first fruit. At that time, there was a prostitute in the city who sent her maid with money to buy flowers.

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。優波鞠提，心性質直，饒與其花，不令有恨。婢赍花歸，淫女甚怪，問其婢言：「前日買花，用錢一種，往何以少？今何以多？將無前時相欺減乎？」婢答之言：「今日花主，慈仁守禮，平等相與，所以饒獲。又復其人，形體殊妙，大家若見，復不有恨。」淫女聞之，遣信請喚。優波鞠提，自抑不往，又復延召，終不從命。於時淫女，與王家兒，而共交通，貪其衣服眾寶所成，利興義衰，殺而藏之。王家搜覓，于其捨得，尋取淫女，斬截手足，劓其耳鼻，懸于高標，豎置塳間，雖荷此苦，然未命終。優波鞠提，往到其所，淫女謂言：「往者端正，不肯相見，今日形殘，何所看乎？」尋即對曰：「吾不愛色，而來至此，用相憐故，來到此耳。」因為宣說四非常法。「是身不凈苦空無我，一一諦察，有何可恃？愚惑之徒，妄生染想。」淫女聞法，逮法眼凈，優波鞠提，成阿那含。

時耶世䩭，復從居士，索此少年，用作沙彌；奉教持與。將至精舍，授其十戒，年滿二十，便授具足，白四羯磨竟，得阿羅漢道，三明六通，皆悉滿具，言辭巧妙，所演無窮，便集眾人，欲為說法。時魔波旬，于會處所，而雨金錢。眾人競拾，竟不聞法。于第二日，復集大眾，魔雨花鬘，以亂眾心。于第三日，復更集大眾，魔王便化作一大象，紺琉璃色，口有六牙，其一牙上，有七浴池，其浴池中，有七蓮花，一一蓮花上，有七玉女，斯諸玉女，皆作伎樂，其象優遊徐步會側，眾人顧目，情不在法

優波鞠提心地正直，賣花時常多給顧客，不讓她們有怨恨。一個婢女拿著花回家，感到非常奇怪，問她說：『前天買花，用同樣的錢，為什麼花少？今天為什麼花多？莫非是前天賣花的人欺騙我，少給了我花嗎？』婢女回答說：『今天賣花的人，慈悲仁愛，遵守禮儀，平等對待顧客，所以多給了我花。而且那個人，相貌非常美好，如果大家見到，也不會有怨恨。』 聽到這些話，她派人送信請優波鞠提來。優波鞠提推辭不肯去，又多次邀請，最終還是不肯答應。當時，她與王家的兒子私通，貪圖他身上用各種珍寶製成的衣服，爲了利益而拋棄道義，殺了他並藏了起來。王家搜尋，在她家找到了屍體，抓捕了她，砍斷她的手腳，割掉她的耳朵鼻子，懸掛在高處示眾，豎立在墳墓之間，雖然遭受這樣的痛苦，但還沒有死去。優波鞠提來到她那裡，對她說：『以前你容貌端正，不肯見我，今天你形體殘缺，有什麼好看的呢？』她立刻回答說：『我不是因為貪愛美色而來這裡的，而是因為憐憫你，才來到這裡的。』 於是優波鞠提為她宣說了四非常法：『這個身體是不凈的、痛苦的、空虛的、無我的，仔細觀察，有什麼可以依賴的呢？愚昧迷惑的人，才會妄生貪染的念頭。』聽了佛法，她獲得了法眼清凈，優波鞠提成就了阿那含果。 當時，耶世䩭又向這位居士索要這個少年，讓他做沙彌；居士遵從教誨，把少年給了他。耶世䩭將少年帶到精舍，授予他十戒，等他年滿二十歲，就授予他具足戒，完成白四羯磨后，他證得了阿羅漢道，三明六通都圓滿具足，言辭巧妙，所講的佛法無窮無盡，於是召集眾人，想要為他們說法。當時魔王波旬，在法會的地方，降下金錢雨。眾人爭相撿拾，竟然沒有聽法。第二天，又召集大眾，魔王降下花鬘雨，擾亂眾人的心。第三天，又再次召集大眾，魔王便化作一頭大象，顏色是紺琉璃色，口中有六根象牙，其中一根象牙上，有七個浴池，浴池中，有七朵蓮花，每一朵蓮花上，有七個玉女，這些玉女，都在演奏音樂，大象悠閒地在會場旁邊走動，眾人顧著看大象，心思不在佛法上。

Upagupta was honest in nature, and when selling flowers, he would often give extra to customers, not wanting them to feel resentment. A maidservant returned home with flowers, feeling very strange, and asked, 'The day before yesterday, when I bought flowers, I used the same amount of money, why were there fewer flowers? Why are there more today? Could it be that the flower seller cheated me the day before yesterday, giving me fewer flowers?' The maidservant replied, 'Today's flower seller is compassionate and kind, observes etiquette, and treats customers equally, so he gave me extra flowers. Moreover, that person's appearance is very beautiful, and if everyone saw him, they would not feel resentment.' Upon hearing this, she sent a messenger to invite Upagupta. Upagupta declined to go, and despite repeated invitations, he ultimately refused. At that time, she was having an affair with the son of a royal family, coveting his clothes made of various treasures. For the sake of profit, she abandoned righteousness, killed him, and hid the body. The royal family searched and found the body in her house, arrested her, cut off her hands and feet, cut off her ears and nose, and hung her high for public display, placed between tombs. Although she suffered such pain, she had not yet died. Upagupta went to her and said, 'In the past, when you were beautiful, you refused to see me. Today, with your body mutilated, what is there to see?' She immediately replied, 'I did not come here because of lust for beauty, but because of compassion for you, that I came here.' Then Upagupta explained the four impermanence doctrines to her: 'This body is impure, suffering, empty, and without self. Upon careful observation, what is there to rely on? Only the foolish and deluded give rise to thoughts of attachment.' Upon hearing the Dharma, she attained the purity of the Dharma eye, and Upagupta achieved the Anagami fruit. At that time, Yesezhi again asked this layperson for this young man to become a novice monk; the layperson followed the teachings and gave the young man to him. Yesezhi took the young man to the monastery, gave him the ten precepts, and when he turned twenty, he gave him the full precepts. After completing the white four karmas, he attained the Arhat path, and the three insights and six supernatural powers were all fully complete. His words were skillful, and the Dharma he spoke was endless. So he gathered the people, wanting to preach the Dharma to them. At that time, Mara Papiyan rained down gold coins at the Dharma assembly. The people scrambled to pick them up, and did not listen to the Dharma. The next day, he gathered the crowd again, and Mara rained down flower garlands, disturbing the minds of the people. On the third day, he gathered the crowd again, and Mara transformed into a large elephant, the color of dark lapis lazuli, with six tusks in its mouth. On one of the tusks, there were seven bathing pools, and in the bathing pools, there were seven lotus flowers. On each lotus flower, there were seven jade maidens, and these jade maidens were all playing music. The elephant leisurely walked around the side of the assembly, and the people were looking at the elephant, their minds not on the Dharma.

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。于第四日，復集大眾，魔王復化作一女人，端正美妙，侍立尊后，眾人注目，忽忘法事。於時尊者，尋化其女，令作白骨；眾人見已乃專聽法，得道者眾。

尊者本來，有一狗子，日日于耳，竊為說法。其狗命終，生第六天與魔波旬，共坐一床。魔王思惟：「此天大德，乃與我等，為從何沒而來生此？」尋觀察之，知從狗身。「彼沙門者，相辱乃爾。」遙伺尊者入禪定時，持一寶冠，著其頭上。既從定起，覺頂有冠，尋便思察，知魔所為，即以神力，感魔使來，化其狗尸，令似彿飾，而告魔言：「汝遺我冠，深謝來意；今以彿飾，用相酬贈。」魔王受已，便還天上，而見所著乃是死狗，心中厭惡而欲去之，盡其神力不能令卻。復詣帝釋，求除不凈。帝釋報言：「其作此者，斯人能捨，非是吾力之所任卻。」魔王復去，廣問諸天乃至梵天，向之喜言：「愿除茲穢。」各答如初，非力所辦。事不獲已，來詣尊者，而謂言曰：「佛實大德，慈心無邊；諸聲聞輩，誠為兇忌。何以驗之？我乃昔日，將諸魔兵凡十八億，攻圍菩薩，欲敗其道，猶懷慈悲，不以為怨；我今小觸，相困乃爾。」尊者答言：「理實如是。佛之於我，百千萬倍，不可為喻，如須彌山比彼芥子，如大海水方于牛跡，如師子王喻於野干，大小之形，實不相及。」

尊者語魔：「吾生末世，不見如來。聞汝神力能化作佛，試為一現，我欲觀之。」魔王答言：「我今化現，慎莫為禮。」對曰：「不禮

第四天，尊者再次召集大眾，魔王又化作一個容貌端莊美麗的女子，侍立在尊者身後，眾人看著她，竟然忘記了正在進行的法事。當時，尊者立即將那女子變成一堆白骨；眾人看到后，才專心聽法，得道的人很多。 尊者原來有一隻狗，每天都在他耳邊，偷偷地聽他講法。那隻狗死後，轉生到第六天，與魔王波旬同坐一張床。魔王心想：『這位天人如此有德，是從哪裡投生到這裡的呢？』他仔細觀察，才知道是從狗身轉生而來。『那個沙門，竟然如此羞辱我。』於是，他遠遠地等候尊者入定時，拿來一頂寶冠，戴在尊者頭上。尊者從禪定中醒來，感覺到頭頂有冠，立刻思索，知道是魔王所為，就用神力，感應魔王前來，將魔王的狗屍變成佛像的裝飾，並告訴魔王：『你送我寶冠，我非常感謝你的好意；現在我用佛像的裝飾，作為回贈。』魔王接受后，就回到天上，卻發現自己戴著的竟然是死狗，心中厭惡想要去除，用盡神力也無法去除。他又去求見帝釋，請求去除污穢。帝釋回答說：『能做這件事的人，只有那個人能去除，不是我的力量所能去除的。』魔王又去，廣泛地詢問諸天乃至梵天，向他們高興地說：『希望去除這污穢。』他們都像之前一樣回答，不是他們的力量所能辦到的。事情沒有辦法，只好來到尊者面前，對他說：『佛陀真是大德，慈悲心無邊；你們這些聲聞弟子，真是兇狠忌妒。怎麼證明呢？我以前率領十八億魔兵，攻打菩薩，想要破壞他的道行，菩薩仍然懷著慈悲心，不記恨我；我今天只是稍微觸犯你，你就如此困擾我。』尊者回答說：『道理確實如此。佛陀對於我，是百千萬倍，無法比喻的，就像須彌山比芥子，像大海水比牛蹄印，像獅子王比野狗，大小的差別，實在無法相比。』 尊者對魔王說：『我生在末世，沒有見過如來。聽說你的神力能變化成佛，試著變化一下，我想看看。』魔王回答說：『我今天變化顯現，你千萬不要行禮。』尊者回答說：『不行禮。』

On the fourth day, the Venerable One again gathered the assembly. The demon king transformed himself into a woman, beautiful and graceful, standing behind the Venerable One. The crowd, gazing at her, suddenly forgot the Dharma service. At that moment, the Venerable One immediately transformed the woman into a pile of white bones. Upon seeing this, the crowd focused on listening to the Dharma, and many attained enlightenment. The Venerable One originally had a dog that would listen to his teachings daily, secretly by his ear. When the dog died, it was reborn in the sixth heaven, sharing a bed with the demon king Mara. Mara thought, 'This heavenly being is so virtuous, where did he come from?' Upon observing carefully, he realized it was from the body of a dog. 'That Shramana has humiliated me so!' He waited until the Venerable One entered meditation, then took a jeweled crown and placed it on his head. When the Venerable One arose from meditation, he felt the crown on his head and immediately realized it was the demon king's doing. He used his divine power to summon the demon king, transforming the demon's dog corpse into a Buddha-like ornament, and said to the demon, 'You gave me a crown, I thank you for your kindness; now I give you this Buddha ornament in return.' The demon king accepted it and returned to heaven, only to find that what he was wearing was a dead dog. Disgusted, he tried to remove it, but could not with all his power. He then went to see Indra, asking him to remove the filth. Indra replied, 'The one who did this, only that person can remove it, it is not within my power.' The demon king went again, widely asking the gods and even Brahma, happily saying, 'I wish to remove this filth.' They all answered as before, it was not within their power. Having no other choice, he came to the Venerable One and said, 'The Buddha is truly virtuous, with boundless compassion; you Shravakas are truly fierce and jealous. How can this be proven? In the past, I led eighteen billion demon soldiers to attack the Bodhisattva, wanting to destroy his path, yet the Bodhisattva still held compassion, not resenting me; today I have only slightly offended you, and you trouble me so much.' The Venerable One replied, 'The truth is as you say. The Buddha is to me a hundred million times more, beyond comparison, like Mount Sumeru compared to a mustard seed, like the ocean compared to a cow's footprint, like a lion king compared to a jackal, the difference in size is truly incomparable.' The Venerable One said to the demon king, 'I was born in the latter days, and have not seen the Tathagata. I have heard that your divine power can transform into a Buddha, try to transform and show me, I wish to see it.' The demon king replied, 'If I transform and appear, you must not bow in reverence.' The Venerable One replied, 'I will not bow.'

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。」是時魔王化身作佛，軀體丈六，紫磨金色，三十二相、八十種好，光明赫弈，逾倍日月。尊者欣悅，便前稽首。魔還復形，語尊者言：「向云不禮，今作禮何？」尊者答言：「我自禮佛，不禮于汝。」魔復謝曰：「唯愿矜愍，卻此死狗。」尊者告曰：「汝起慈心，擁護群生，則此死狗，變成寶飾；若懷惡意，則作狗尸。」魔以畏故，恒發善想。

是時尊者成道已后，所化眾生，得四果者，一人一籌，籌長四寸，如此之籌，滿於一房，房高六丈，縱廣亦爾。於是眾人白尊者言：「尊者福德，實為弘博，化度群萌，不可稱數。」尊者告曰：「吾為畜生時，亦化眾生，使得聖果，何況今日？」

眾會白言：「不審先世，所度云何？」

尊者告曰：「乃往過去，波羅㮈國，有一仙山，五百辟支佛，止住其中。時有獼猴，日來供養，奉覲儀容。諸辟支佛，后盡涅盤，復有五百梵志，續在中止。諸梵志等，或事日月，或復事火，事日月者，翹腳向之，其事火者，朝夕燃之。時彼獼猴，見其翹腳，便取挽下，見其燃火，便取滅之。獼猴於時，端坐思惟。諸梵志見，自相謂言：『此獼猴者，將為我曹示茲威儀。』尋各整身，諦察真理，心意開解，盡得辟支佛道。彼獼猴者，我身是也。」

眾會復白：「以何因緣，受獼猴身？」

尊者告曰：「乃往過去九十一劫，有毗婆尸佛，出現於世，有諸比丘，在波羅㮈仙山中住。時有應真，登上山巔，放腳輕疾

『當時魔王化身為佛，身軀高一丈六，呈紫磨金色，具有三十二種相好、八十種隨形好，光明照耀，勝過日月的光輝。』尊者欣喜，便上前行禮。魔王恢復原形，對尊者說：『剛才說不禮拜，現在又作禮是為何？』尊者回答說：『我是在禮拜佛，不是禮拜你。』魔王又道歉說：『只希望您能憐憫，把這條死狗拿走。』尊者說：『你若生起慈悲心，擁護眾生，這條死狗就會變成寶飾；若懷惡意，就會變成狗尸。』魔王因為畏懼，就常常生起善念。 『當時尊者成道之後，所度化的眾生，得到四果的，每人一個籌碼，籌碼長四寸，這樣的籌碼，堆滿了一間房子，房子高六丈，長寬也一樣。』於是眾人對尊者說：『尊者的福德，真是廣大深厚，教化度脫眾生，不可計數。』尊者說：『我做畜生的時候，也度化眾生，使他們得到聖果，何況是今天呢？』 大眾問道：『不知道您前世，是如何度化眾生的？』 尊者說：『在過去很久以前，波羅㮈國有一座仙山，有五百位辟支佛住在那裡。當時有一隻獼猴，每天都來供養，瞻仰他們的儀容。後來這些辟支佛都入涅槃了，又有五百位婆羅門，繼續在那裡居住。這些婆羅門，有的事奉日月，有的事奉火，事奉日月的人，就翹起腳對著日月，事奉火的人，早晚都點燃火。當時那隻獼猴，看見他們翹起腳，就拉下來，看見他們點燃火，就把它滅掉。獼猴當時，就端坐著思考。那些婆羅門看見了，互相說道：『這隻獼猴，是要給我們示範威儀。』於是各自整理儀容，仔細觀察真理，心意開解，都得到了辟支佛道。那隻獼猴，就是我的前身。』 大眾又問：『因為什麼因緣，您會受獼猴身呢？』 尊者說：『在過去九十一劫，有毗婆尸佛，出現在世上，有一些比丘，住在波羅㮈仙山中。當時有一位應真，登上山頂，放腳輕快地行走

'At that time, the demon king transformed himself into a Buddha, his body sixteen feet tall, with a purple-gold hue, possessing the thirty-two marks and eighty minor marks of a Buddha, his light shining brighter than the sun and moon.' The Venerable One was delighted and bowed before him. The demon king reverted to his original form and said to the Venerable One, 'Earlier you said you wouldn't bow, why do you bow now?' The Venerable One replied, 'I am bowing to the Buddha, not to you.' The demon king then apologized, saying, 'I only wish for your compassion to remove this dead dog.' The Venerable One said, 'If you generate a compassionate heart and protect all beings, this dead dog will transform into a precious ornament; if you harbor evil intentions, it will remain a dog corpse.' The demon king, out of fear, constantly generated good thoughts. 'At that time, after the Venerable One attained enlightenment, for each being he converted who attained the four fruits, a four-inch long tally was given. These tallies filled an entire room, which was six fathoms high and equally wide and long.' Thereupon, the crowd said to the Venerable One, 'Venerable One, your merit is truly vast and profound, your teachings and deliverance of beings are immeasurable.' The Venerable One said, 'When I was an animal, I also converted beings, enabling them to attain the holy fruit, how much more so today?' The assembly asked, 'We do not know how you converted beings in your past lives?' The Venerable One said, 'In the distant past, in the country of Varanasi, there was a mountain of immortals where five hundred Pratyekabuddhas resided. At that time, there was a monkey who came daily to make offerings and gaze upon their forms. Later, these Pratyekabuddhas all entered Nirvana, and five hundred Brahmins continued to reside there. These Brahmins either worshipped the sun and moon or worshipped fire. Those who worshipped the sun and moon would raise their feet towards them, and those who worshipped fire would light it morning and evening. At that time, the monkey, seeing them raise their feet, would pull them down, and seeing them light the fire, would extinguish it. The monkey then sat in meditation. The Brahmins, seeing this, said to each other, 'This monkey is demonstrating proper conduct to us.' They then adjusted their posture, carefully observed the truth, and their minds opened, and they all attained the path of Pratyekabuddha. That monkey was my former self.' The assembly then asked, 'What was the cause and condition for you to be born as a monkey?' The Venerable One said, 'In the past, ninety-one kalpas ago, there was a Vipashyin Buddha who appeared in the world, and there were some monks who lived in the Varanasi mountain of immortals. At that time, there was an Arhat who ascended to the mountain peak, walking lightly and swiftly

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。有一年少道人，而作是言：『彼行飄速，正似獼猴。』由此因緣，五百世中，常作獼猴。以是之故，凡在四輩，應自護口，勿妄出言。」

尊者優波鞠提，說此法時，一切大會，有得須陀洹、斯陀含、阿那含、阿羅漢者，種緣覺善根者，發大乘心逮不退者，不可稱計，信受其教，歡喜奉行。

（六八）汪水中蟲品第六十一(丹本為六十八)

一時佛在羅閱祇耆阇崛山中。爾時城邊，有一汪水，污泥不凈，多諸糞穢，屎尿臭處。國中人民，凡鄙之類，恒以瑕穢，投歸其中。有一大蟲，其形像蛇，加有四足，于其汪水，東西馳走，或沒或出，經歷年載，常處其中，受苦無量。爾時世尊，將諸比丘，前後圍繞，至彼坑所，問諸比丘：「汝等頗識此蟲宿緣所造行不？」時諸比丘，咸皆思量，無有能知斯所造行。俱共白佛，皆云：「不知。」時佛告曰：「汝等當聽！吾當為汝說斯所造行。過去有佛，名毗婆尸，出現於世，教化已周，遷神涅槃。彼佛法中，有十萬比丘，凈修梵行，閑居樂靜，依於一山。其山左右，有好林樹，華果茂盛蓊鬱無比，其諸樹間，流泉浴池，清涼可樂。時諸比丘，依慕住止，遵善行道，勤修不懈，悉具初果，乃至四果，無有凡夫。時有五百估客，共相合集，欲入大海，發引徑路，經由此山，見諸比丘克心精勤，內懷欣敬，思欲設供。時諸賈客，共相合率，往請眾僧，求索供養；值諸檀越，各各已請，日日相次，竟不從意。即詣眾僧，辭入大海

有一個年輕的修行人，說了這樣的話：『他走路飄忽不定，就像隻猴子。』因為這個因緣，他在五百世中，常常轉產生為猴子。因此，凡是四眾弟子，都應該守護自己的口，不要妄言。 尊者優波鞠提在宣說這個佛法的時候，所有在場的大眾，有的證得了須陀洹果、斯陀含果、阿那含果、阿羅漢果，有的種下了緣覺的善根，有的發起了大乘心，達到了不退轉的境界，人數多得不可計數，他們都信受佛的教誨，歡喜地奉行。 （六八）汪水中蟲品第六十一（丹本為六十八） 一時，佛陀在羅閱祇的耆阇崛山中。當時，城邊有一處水洼，裡面污泥不乾淨，有很多糞便污穢，散發著屎尿的臭味。城裡的人，凡是卑賤的人，常常把髒東西扔到裡面。有一條大蟲，形狀像蛇，但有四隻腳，在那水洼里，東西奔走，時而沒入水中，時而露出水面，經歷了很多年，一直待在那裡，遭受著無量的痛苦。當時，世尊帶領著眾比丘，前後圍繞著，來到那個水洼的地方，問眾比丘：『你們知道這條蟲前世所造的業行嗎？』當時，眾比丘都思索著，沒有誰能知道它所造的業行。他們一起告訴佛陀，都說：『不知道。』這時，佛陀告訴他們說：『你們應當聽！我將為你們說它所造的業行。過去有一尊佛，名叫毗婆尸，出現在世間，教化眾生完畢，就入涅槃了。在那位佛的教法中，有十萬比丘，清凈地修行梵行，喜歡安靜地居住，依靠著一座山。那座山的左右，有美好的樹林，花果茂盛，非常茂密，樹林之間，有流動的泉水和浴池，清涼而令人喜愛。當時，那些比丘，依戀著在那裡居住，遵循著善道修行，勤奮而不懈怠，都證得了初果，乃至四果，沒有凡夫。當時，有五百個商人，聚集在一起，想要進入大海，出發趕路，經過這座山，看到那些比丘專心精進，內心懷著欣喜和尊敬，想要設齋供養。當時，那些商人，一起商量，去請求眾僧，希望得到供養的機會；但是，正趕上那些施主，都已經各自邀請了，每天都有人輪流供養，最終沒有如願。他們就去到眾僧那裡，告辭說要進入大海。

There was a young ascetic who said, 'His walking is erratic and fast, just like a monkey.' Because of this cause, he was reborn as a monkey for five hundred lifetimes. Therefore, all four groups of disciples should guard their mouths and not speak recklessly. When the Venerable Upagupta was explaining this Dharma, among the entire assembly, some attained the fruit of Srotapanna, Sakadagami, Anagami, and Arhat; some planted the roots of Pratyekabuddha; some generated the Mahayana mind and reached the stage of non-retrogression. Their numbers were countless. They all believed and accepted the teachings, and joyfully practiced them. (68) The Chapter on the Worm in the Pond, Sixty-first (Sixty-eighth in the Dan version) At one time, the Buddha was on Mount Gṛdhrakūṭa in Rājagṛha. At that time, there was a pond near the city, filled with unclean mud, much filth, and the stench of excrement and urine. The common people of the country often threw their refuse into it. There was a large worm, shaped like a snake but with four legs, that moved back and forth in the pond, sometimes submerged, sometimes emerging. It had been there for many years, enduring immeasurable suffering. At that time, the World Honored One, surrounded by many monks, came to that pond and asked the monks, 'Do you know the karmic actions of this worm from its past lives?' The monks all pondered, but none could know its past actions. They all told the Buddha, saying, 'We do not know.' Then the Buddha said, 'You should listen! I will tell you its past actions. In the past, there was a Buddha named Vipashyin, who appeared in the world, completed his teachings, and entered Nirvana. In that Buddha's Dharma, there were one hundred thousand monks who purely practiced the Brahma-faring, enjoyed living in quiet seclusion, and relied on a mountain. On both sides of the mountain, there were beautiful forests with lush flowers and fruits, and between the trees, there were flowing springs and bathing pools, cool and pleasant. At that time, those monks lived there with attachment, followed the path of goodness, practiced diligently without laziness, and all attained the first fruit, up to the fourth fruit, with no ordinary people among them. At that time, there were five hundred merchants who gathered together, wanting to enter the great sea. They set out on their journey, passing by this mountain. Seeing the monks' focused diligence, they felt joy and respect in their hearts, and wanted to make offerings. The merchants discussed together and went to request the monks, hoping for an opportunity to make offerings. However, it happened that the patrons had already made their invitations, and each day was filled with offerings, so they were unable to fulfill their wish. They then went to the monks to bid farewell, saying they were going to enter the great sea.

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。『設我等眾，安隱來還，當設供養，愿哀見許。』時僧默然，允可受請。眾賈入海，大獲珍寶，平安還至，到眾僧所，選眾妙寶最上價者，用施眾僧，規俟飲食，若食多者，隨意用之。於時眾僧受其寶物，持用付授僧摩摩帝。於後眾僧，食具向盡，從其求索爾時珍寶，當用續食。時摩摩帝，答眾僧言：『賈客前時，自與我寶，何緣乃索？』上座維那，語摩摩帝：『檀越前時，以寶施僧，令汝舉之。今僧食盡，當用裨佐。』時摩摩帝，瞋恚而言：『汝曹啖屎！此寶是我所有，何緣乃索？』時彼眾僧，見摩摩帝已起惡意，即便散去。由其欺僧惡口罵故，身壞命終，墮阿鼻獄，身常宛轉沸屎之中，歷九十二劫，乃從獄出。今復墮此屎尿池中，經歷年歲，未得解脫。所以者何？過去有佛，名曰尸棄，將諸比丘，臨過此坑，示諸弟子，為說本末。複次有佛，名曰隨葉，亦復將從諸比丘眾，往到其所，說其因緣，從此命終，還入地獄，經歷數萬億歲，其後命終復生是中。次復有佛，名曰拘留秦，亦共徒眾，圍繞至此坑，垂示諸比丘，說其本末。次名拘那含牟尼佛，亦共弟子，來至此坑。次迦葉佛，亦來至此，咸為弟子，說其因緣。次第七佛，我釋迦牟尼，今示汝等因緣本末，觀視其蟲。如是一切賢劫當來諸佛，各各皆爾，將諸弟子，到其坑所，指示其蟲，說其曩昔所造因緣。」

時諸比丘，聞佛所說，心驚毛豎，共相敕厲，慎護身口意業，信受佛語，歡喜奉行

{ "translations": [ "現代漢語譯本：『如果我們大家都能平安歸來，一定會設宴供養，希望你們能接受。』當時僧人們默然，表示同意接受邀請。商人們入海，獲得了大量珍寶，平安返回，到達僧人們的住所，挑選了最上等的珍寶，用來佈施給僧人們，並計劃等候飲食，如果有多餘的食物，就隨意使用。當時僧人們接受了他們的寶物，交給僧摩摩帝保管。之後，僧人們的食物快要用盡，就向他索要之前的珍寶，用來接濟食物。當時摩摩帝回答僧人們說：『商人們之前是把寶物給了我，為什麼現在又來索要？』上座維那對摩摩帝說：『施主之前把寶物佈施給僧眾，讓你保管。現在僧眾的食物用盡了，應該用這些來補充。』當時摩摩帝生氣地說：『你們這些吃屎的！這些寶物是我的，為什麼來索要？』當時那些僧人，看到摩摩摩帝已經起了惡意，就立刻散去了。由於他欺騙僧眾，惡語謾罵，身死命終，墮入阿鼻地獄，身體常常在沸騰的糞便中翻滾，經歷了九十二劫，才從地獄出來。現在又墮入這個糞尿池中，經歷了多年，還不能解脫。這是為什麼呢？過去有佛，名叫尸棄，帶領著眾比丘，路過這個坑，指給弟子們看，為他們講述了事情的來龍去脈。後來又有佛，名叫隨葉，也帶領著眾比丘，來到這裡，講述了其中的因緣，他死後，又再次墮入地獄，經歷了數萬億年，之後死後又再次投生到這裡。接著又有佛，名叫拘留秦，也和他的弟子們，圍繞著來到這個坑，指給眾比丘看，講述了事情的來龍去脈。接著是拘那含牟尼佛，也和弟子們，來到這個坑。接著是迦葉佛，也來到這裡，都為弟子們，講述了其中的因緣。接著是第七佛，我釋迦牟尼，現在給你們講述這個因緣的來龍去脈，觀察這個蟲子。像這樣，未來賢劫的所有佛，都會像這樣，帶領著弟子們，來到這個坑邊，指給他們看這個蟲子，講述他過去所造的因緣。」 , "當時眾比丘，聽了佛所說的話，心驚膽戰，毛髮豎立，互相告誡，謹慎守護身口意業，相信並接受佛的教誨，歡喜地奉行。" ], "english_translations": [ "English version: 『If we all return safely, we will surely hold a feast to make offerings, and we hope you will accept.』 At that time, the monks remained silent, indicating their agreement to accept the invitation. The merchants went to sea, obtained a large amount of treasure, and returned safely. They arrived at the monks' residence, selected the most valuable treasures, and used them to make offerings to the monks, planning to wait for meals. If there was any excess food, it would be used at will. At that time, the monks accepted their treasures and handed them over to the monk Mamati for safekeeping. Later, when the monks' food was about to run out, they asked him for the previous treasures to replenish their food supply. At that time, Mamati replied to the monks, 『The merchants gave the treasures to me before, why are you asking for them now?』 The senior monk Vinaya said to Mamati, 『The donors previously donated the treasures to the monastic community, and you were asked to keep them. Now that the monks' food is running out, these should be used to replenish it.』 At that time, Mamati angrily said, 『You eaters of excrement! These treasures are mine, why are you asking for them?』 At that time, those monks, seeing that Mamati had already developed ill intentions, immediately dispersed. Because he deceived the monks and cursed them with harsh words, he died and fell into the Avici hell, his body constantly rolling in boiling excrement. He went through ninety-two kalpas before emerging from hell. Now he has fallen into this pool of excrement and urine, and after many years, he has not yet been liberated. Why is this so? In the past, there was a Buddha named Sikhi, who led the monks, passed by this pit, pointed it out to his disciples, and told them the whole story. Later, there was another Buddha named Vipasyin, who also led the monks to this place and explained the cause and effect. After his death, he fell into hell again, and after tens of millions of years, he died and was reborn here again. Then there was a Buddha named Krakucchanda, who also came to this pit with his disciples, pointed it out to the monks, and told them the whole story. Then there was Kanakamuni Buddha, who also came to this pit with his disciples. Then there was Kassapa Buddha, who also came here, and all of them told their disciples the cause and effect. Then there is the seventh Buddha, I, Shakyamuni, now tell you the whole story of this cause and effect, and observe this worm. In this way, all the future Buddhas of this Bhadrakalpa will do the same, leading their disciples to this pit, pointing out this worm to them, and telling them the causes and conditions they created in the past.』", "At that time, the monks, hearing what the Buddha said, were terrified, their hair stood on end, and they admonished each other to be careful in guarding their actions, speech, and thoughts. They believed and accepted the Buddha's teachings and joyfully practiced them." ] }

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（六九）沙彌均提品第六十二(丹本為六十九)

一時佛在舍衛國祇樹給孤獨園。爾時尊者舍利弗，晝夜三時，恒以天眼，觀視世間，誰應度者，輒往度之。爾時有諸估客，欲詣他國，其諸商人，共將一狗，至於中路。眾賈頓息，伺人不看閑靜之時，狗便盜取眾賈人肉。於時眾人即懷瞋恚，便共打狗，而折其腳，棄置空野，舍之而去。時舍利弗，遙以天眼，見此狗身，攣躄在地，飢餓困篤，懸命垂死，著衣持缽，入城乞食，得已持出飛至狗所，慈心憐愍，以食施與。狗得其食，濟活余命，心甚歡喜，倍加踴躍。時舍利弗，即為其狗，具足解說微妙之法，狗便命終，生舍衛國婆羅門家。時舍利弗，獨行乞食，婆羅門見，而問之言：「尊者獨行，無沙彌耶？」舍利弗言：「我無沙彌，聞卿有子，當用見與。」婆羅門言：「我有一子字曰均提，年既孩幼，不任使令。比前長大，當用相與。」時舍利弗，聞彼語已，即戢在心，還至祇洹。至年七歲，復來求之。時婆羅門，即以其兒，付舍利弗，令使出家。時舍利弗，便受其兒，將至祇洹，聽為沙彌，漸為具說種種妙法，心意開解，得阿羅漢，六通清徹，功德悉備。

時均提沙彌，始得道已，自以智力，觀過去世，本造何行，來受此形，得遭聖師，而獲果證？觀見前身，作一餓狗，蒙我和上舍利弗恩，今得人身，並獲道果。欣心內發，而自念言：「我蒙師恩，得脫諸苦，今當盡身供給所須，永作沙彌，不受大戒

現代漢語譯本 （六九）沙彌均提品第六十二（丹本為六十九）

一時，佛陀在舍衛國的祇樹給孤獨園。當時，尊者舍利弗日夜三時，常用天眼觀察世間，看誰應該被度化，就前去度化他們。當時，有一些商人要到其他國家去，這些商人一起帶著一條狗，走到半路。商人們休息時，趁人不注意，狗就偷吃商人們的肉。當時，眾人就懷恨在心，一起打狗，打斷了它的腿，把它丟在空曠的野外，然後離開了。當時，舍利弗遠遠地用天眼看到這條狗，身體蜷縮在地上，飢餓困頓，生命垂危。他穿上衣服，拿著缽，進城乞食，得到食物后，就拿著飛到狗那裡，慈悲憐憫地把食物給它。狗得到食物，得以活命，心中非常歡喜，更加興奮。當時，舍利弗就為這條狗詳細地講解了微妙的佛法，狗就命終，轉生到舍衛國一個婆羅門家中。當時，舍利弗獨自去乞食，婆羅門看見他，就問他說：『尊者獨自一人，沒有沙彌嗎？』舍利弗說：『我沒有沙彌，聽說你有個兒子，可以給我用嗎？』婆羅門說：『我有一個兒子，名叫均提，年紀還小，不能使喚。等他長大一些，就可以給你用。』當時，舍利弗聽了這話，就記在心裡，回到祇洹。等到均提七歲時，他又來求要。當時，婆羅門就把他的兒子交給舍利弗，讓他出家。當時，舍利弗就接受了他的兒子，帶到祇洹，讓他做了沙彌，逐漸為他講解各種微妙的佛法，均提心意開解，證得阿羅漢果，六神通清澈，功德圓滿。

當時，沙彌均提剛證得道果，就用自己的智慧，觀察過去世，自己做了什麼行為，才來受此身形，得以遇到聖師，而獲得道果？他看到前世，自己是一條餓狗，蒙受我的和上舍利弗的恩德，今生才得人身，並獲得道果。他內心欣喜，就自己想：『我蒙受師父的恩德，得以脫離諸苦，現在應當盡身供養師父所需，永遠做沙彌，不接受大戒。』

English version (69) Chapter Sixty-Two on the Novice Junti (Chapter Sixty-Nine in the Dan Version)

At one time, the Buddha was in the Jeta Grove of Anathapindika in Shravasti. At that time, the Venerable Shariputra, three times during the day and night, constantly used his heavenly eye to observe the world, seeing who should be saved, and would go to save them. At that time, there were some merchants who wanted to go to other countries. These merchants together brought a dog, and when they reached the middle of the road, the merchants rested. Taking advantage of the time when people were not paying attention, the dog stole the meat of the merchants. At that time, the crowd became angry and beat the dog together, breaking its leg, and abandoned it in the open wilderness, and then left. At that time, Shariputra, from afar, using his heavenly eye, saw this dog, its body curled up on the ground, hungry and exhausted, its life hanging by a thread. He put on his clothes, took his bowl, went into the city to beg for food, and after obtaining it, he flew to the dog, with compassion and pity, and gave it the food. The dog received the food, and its life was saved, and it was very happy and even more excited. At that time, Shariputra explained the subtle Dharma in detail to this dog. The dog then died and was reborn into a Brahmin family in Shravasti. At that time, Shariputra went to beg for food alone. The Brahmin saw him and asked, 'Venerable, you are alone, do you not have a novice?' Shariputra said, 'I do not have a novice. I heard that you have a son, can you give him to me?' The Brahmin said, 'I have a son named Junti, who is still young and cannot be used. When he grows up a bit, I will give him to you.' At that time, Shariputra heard these words and kept them in his heart, and returned to Jeta Grove. When Junti was seven years old, he came again to ask for him. At that time, the Brahmin gave his son to Shariputra, letting him become a monk. At that time, Shariputra accepted his son, brought him to Jeta Grove, and made him a novice. He gradually explained various subtle Dharmas to him. Junti's mind opened up, and he attained the Arhatship, his six supernatural powers were clear, and his merits were complete.

At that time, the novice Junti, having just attained the path, used his wisdom to observe his past lives. What actions had he done to receive this form, to encounter a holy teacher, and to obtain the fruit of the path? He saw that in his previous life, he was a hungry dog, who had received the grace of my preceptor Shariputra, and in this life, he had obtained a human body and the fruit of the path. His heart was filled with joy, and he thought to himself, 'I have received the grace of my teacher, and have been freed from all suffering. Now I should devote my life to providing for my teacher's needs, and forever be a novice, and not receive the great precepts.'

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爾時阿難，而白佛言：「不審此人，曩昔之時，興何惡行，受此狗身？造何善根，而得解脫？」

佛告阿難：「乃往過去迦葉佛時，有諸比丘，集在一處。時年少比丘，音聲清雅，善巧讚唄，人所樂聽。有一比丘，年高耆老，音聲濁鈍，不能經唄，每自出聲，而自娛樂。其老比丘，已得羅漢，沙門功德，皆悉具足。於時年少妙音比丘，見老沙門音聲鈍濁，自恃好聲，而呵之言：『今汝長老，聲如狗吠。』輕呵已竟，時老比丘，便呼年少：『汝識我不？』年少答言：『我大識汝，汝是迦葉佛時比丘。』上座答曰：『我今已得阿羅漢道，沙門儀式，悉具足矣。』時年少比丘，聞其所說，心驚毛豎，惶怖自責，即于其前，懺悔過咎。時老比丘，即聽懺悔。由其惡言，五百世中，常受狗身；由其出家持凈戒故，今得見我，蒙得解脫」。

爾時阿難，聞佛所說，歡喜信受，頂戴奉行

現代漢語譯本 這時，阿難對佛說：『我不知道這個人，過去做了什麼惡行，而受此狗身？又做了什麼善事，而得以解脫？』 佛告訴阿難：『在過去迦葉佛時期，有一些比丘聚集在一起。當時，一位年輕的比丘，聲音清亮優美，擅長讚頌，人們都喜歡聽。有一位比丘，年老體衰，聲音渾濁遲鈍，不能唱誦經文，常常自己發出聲音，自娛自樂。那位年老比丘，已經證得阿羅漢果位，沙門的功德，都已圓滿具足。當時，那位聲音美妙的年輕比丘，看到年老沙門聲音遲鈍渾濁，就仗著自己聲音好聽，呵斥他說：『你這老傢伙，聲音像狗叫一樣。』輕蔑呵斥之後，那位年老比丘，就叫住年輕比丘說：『你認識我嗎？』年輕比丘回答說：『我非常認識你，你是迦葉佛時期的比丘。』上座回答說：『我現在已經證得阿羅漢道，沙門的儀式，都已圓滿具足。』當時，年輕比丘，聽到他所說的話，心中震驚，毛髮豎立，惶恐不安，責備自己，立即在他面前，懺悔自己的過錯。那位年老比丘，就接受了他的懺悔。由於他惡語傷人，五百世中，常常受狗身；由於他出家持守清凈戒律的緣故，現在得以見到我，蒙受解脫。』 這時，阿難，聽了佛所說的話，歡喜信受，頂戴奉行。

English version At that time, Ananda said to the Buddha, 'I do not know what evil deeds this person committed in the past to receive this dog's body? What good roots did he cultivate to be liberated?' The Buddha told Ananda, 'In the past, during the time of the Buddha Kasyapa, there were some monks gathered together. At that time, a young monk, with a clear and beautiful voice, was skilled in chanting, and people loved to listen. There was an elderly monk, old and frail, with a dull and turbid voice, unable to chant scriptures, often making sounds to entertain himself. That elderly monk had already attained the Arhatship, and all the merits of a monk were complete. At that time, the young monk with the beautiful voice, seeing the elderly monk's dull and turbid voice, relied on his own good voice and scolded him, saying, 'You old fellow, your voice is like a dog barking.' After the scornful scolding, the elderly monk called out to the young monk, 'Do you recognize me?' The young monk replied, 'I know you very well, you are a monk from the time of the Buddha Kasyapa.' The senior monk replied, 'I have now attained the path of Arhatship, and all the monastic rituals are complete.' At that time, the young monk, hearing what he said, was shocked, his hair stood on end, he was terrified and blamed himself, and immediately in front of him, he repented his mistakes. The elderly monk then accepted his repentance. Because of his harsh words, he was often born as a dog for five hundred lifetimes; because he had left home and kept the pure precepts, he is now able to see me and be liberated.' At that time, Ananda, having heard what the Buddha said, joyfully believed and accepted it, and respectfully practiced it.

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現代漢語譯本 。

English version .

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