T14n0498_佛說初分說經

大正藏第 14 冊 No. 0498 佛說初分說經

No. 498

佛說初分說經卷上

西天譯經三藏傳法大師賜紫臣施護奉　詔譯

爾時，世尊往詣優樓頻螺耆年迦葉所，到彼處已。時彼迦葉見佛世尊自遠而來，即白佛言：「善來，大沙門！諸有所須衣服飲食，我悉供給。」

是時，世尊即謂迦葉言：「我今于汝此舍之中，止息一夜。」

迦葉白言：「此舍非我所止之處，是我事火之舍。有一大龍，見止其中，彼龍具大神通，有大威力，汝今若止其中，恐彼侵害。」

於是世尊第二、第三謂迦葉言：「但令我今於此會中，止息一夜。」

時彼迦葉亦復再三而白佛言：「大龍居中，恐彼侵害，汝今宜應信受我語。」

爾時，世尊即作是念：「我今不應多與其言，起悲愍心，決定轉故。」作是念已，即入火舍，以僧伽梨衣四疊，安置凈草之處，然後世尊加趺而坐。

是時，彼龍心生瞋恚，乃吐煙焰，充塞其舍。世尊即入火界三昧，亦出煙焰，周匝其舍，都成一聚大火熾焰。彼龍復出青、黃、赤、白種種色相大惡火焰，世尊亦出青、黃、赤、白種種色焰。

爾時，優樓頻螺耆年迦葉與自眷屬，于其火舍，周匝旋轉已，作如是言：「此大

【現代漢語翻譯】現代漢語譯本《佛說初分說經》捲上

西天譯經三藏傳法大師賜紫臣施護奉詔譯

當時，世尊前往優樓頻螺（Uruvilva）的耆年迦葉（Kashyapa）處，到達那裡后。當時，迦葉看見佛世尊從遠處而來，便對佛說：『善來，大沙門（Great Shramana）！您所需要的衣服和飲食，我都會供給。』

這時，世尊對迦葉說：『我今晚想在你的這間屋舍中休息一晚。』

迦葉回答說：『這間屋舍不是我居住的地方，而是我祭火的屋舍。裡面有一條大龍，如果住在裡面，那條龍具有大神力和大威力，您如果住在裡面，恐怕會被它侵害。』

於是世尊第二次、第三次對迦葉說：『就讓我今晚在這裡休息一晚吧。』

當時，迦葉也再三地對佛說：『大龍住在裡面，恐怕會侵害您，您現在應該相信我的話。』

這時，世尊心想：『我不應該再多與他言語，要生起悲憫之心，堅定我的決心。』這樣想著，便進入火舍，將僧伽梨衣（Sanghati）四疊，安置在乾淨的草地上，然後世尊結跏趺坐。

這時，那條龍心生瞋恚，便吐出煙焰，充滿整個屋舍。世尊隨即進入火界三昧（Fire Samadhi），也放出煙焰，環繞整個屋舍，都變成一團巨大的火焰。那條龍又放出青、黃、赤、白各種顏色的巨大惡焰，世尊也放出青、黃、赤、白各種顏色的火焰。

當時，優樓頻螺耆年迦葉和他的眷屬，在那火舍周圍旋轉，說道：『這位大

【English Translation】 English version The Sutra Spoken by the Buddha on the Initial Discourse, Volume 1

Translated by the Tripitaka Master Shihu, the Purple-Robed Minister Bestowed by the Emperor from the Western Heaven

At that time, the World Honored One went to Uruvilva (Uruvilva) to see the elder Kashyapa (Kashyapa). Having arrived there, Kashyapa saw the World Honored One coming from afar and said to the Buddha, 'Welcome, Great Shramana (Great Shramana)! I will provide all the clothing and food you need.'

At that time, the World Honored One said to Kashyapa, 'I wish to rest in your dwelling for one night.'

Kashyapa replied, 'This dwelling is not where I reside, but rather my fire-worshiping hall. There is a great dragon within. If one stays there, that dragon possesses great supernatural powers and great might. If you stay there, I fear it will harm you.'

Thereupon, the World Honored One said to Kashyapa a second and a third time, 'Just let me rest here for one night.'

At that time, Kashyapa also repeatedly said to the Buddha, 'The great dragon dwells within, I fear it will harm you. You should now heed my words.'

At that time, the World Honored One thought to himself, 'I should not speak to him further, but rather generate a heart of compassion and strengthen my resolve.' Having thought this, he entered the fire hall, folded his Sanghati (Sanghati) robe into four layers, placed it on a clean patch of grass, and then the World Honored One sat in full lotus posture.

At that time, the dragon's heart arose with anger, and it spewed forth smoke and flames, filling the entire hall. The World Honored One then entered the Fire Samadhi (Fire Samadhi), and also emitted smoke and flames, encircling the entire hall, transforming it into a great mass of blazing fire. The dragon then emitted great, evil flames of various colors: blue, yellow, red, and white. The World Honored One also emitted flames of various colors: blue, yellow, red, and white.

At that time, the elder Kashyapa of Uruvilva and his retinue circled around the fire hall, saying, 'This great

沙門，最上色相，先不聽我言，必為龍所害。」

是時，世尊以神通力，于須臾間，彼龍威光，自然收攝。

時彼迦葉知佛世尊亦得神通，盡其夜分，隨其所應，佛現神通，時即往觀察，乃見其龍，威光漸少，世尊光明，轉復熾盛。

爾時，世尊于明旦時，攝伏彼龍，入其缽中，持示迦葉言：「此是火舍中龍，我已攝伏。迦葉！此龍有大威力，若諸凡夫，即不能入其舍。」

時彼迦葉即生嘆異，乃發凈信：「我出家心，豈可止耶！」

複次，優樓頻螺耆年迦葉，欲于日初分時作事火法，即作是念：「此大沙門，有大威力，具大神通，乃至大威力，龍亦能攝伏。我今但于日初分時，作事火法，彼大沙門，于日後分時，應作神通事。」

是時，世尊知彼迦葉信佛神通，世尊即為攝神通力，而彼迦葉于日初分，得作大事已，即生嘆異，乃發凈信：「我出家心，豈可止耶！」

又復，迦葉欲于日後分時作事火法，即作是念：「此大沙門，有大威力，具大神通，乃至大威力，龍亦能攝伏，我今但于日後分時，作事火法。彼大沙門，于日初分時，應作神通事。」

是時，世尊知彼迦葉信佛神通，世尊即為攝神通力。而彼迦葉于日後分時，得作大事已，即生嘆異，乃發凈信：「我

【現代漢語翻譯】現代漢語譯本：『沙門（Śrāmaṇa，出家修道者），你擁有最殊勝的色相，但你不聽我的勸告，必定會被龍所傷害。』

這時，世尊（Śākyamuni，釋迦牟尼佛）以神通力，在極短的時間內，那條龍的威光自然地收斂。

當時，那位迦葉（Kāśyapa，人名，此處指優樓頻螺迦葉）知道佛世尊也具有神通，整個晚上，隨著情況的變化，佛顯現神通，他就前去觀察，看到那條龍的威光逐漸減弱，而世尊的光明，反而更加熾盛。

這時，世尊在第二天早晨，降伏了那條龍，把它放入缽中，拿給迦葉看，說：『這就是火舍中的龍，我已經降伏了。迦葉！這條龍有很大的威力，如果是一般的凡夫，就不能進入它的住所。』

當時，那位迦葉就感到驚歎奇異，於是生起了清凈的信心：『我出家的決心，怎麼可以停止呢！』

再次，優樓頻螺迦葉（Uruvilvā-Kāśyapa），想在日出時分舉行事火法，就想：『這位大沙門，有很大的威力，具有大神力，甚至能降伏大威力的龍。我現在只在日出時分，舉行事火法，這位大沙門，應該在日落時分，做他的神通之事。』

這時，世尊知道那位迦葉相信佛的神通，世尊就收攝神通力，而那位迦葉在日出時分，順利地完成了大事，就感到驚歎奇異，於是生起了清凈的信心：『我出家的決心，怎麼可以停止呢！』

又，迦葉想在日落時分舉行事火法，就想：『這位大沙門，有很大的威力，具有大神力，甚至能降伏大威力的龍，我現在只在日落時分，舉行事火法。這位大沙門，應該在日出時分，做他的神通之事。』

這時，世尊知道那位迦葉相信佛的神通，世尊就收攝神通力。而那位迦葉在日落時分，順利地完成了大事，就感到驚歎奇異，於是生起了清凈的信心：『我

【English Translation】 English version: 'Śrāmaṇa (ascetic), you possess the most excellent form, but you do not heed my words, you will surely be harmed by the dragon.'

At that time, the World Honored One (Śākyamuni, the Buddha) by his supernatural power, in an instant, the dragon's majestic light naturally subsided.

Then, that Kāśyapa (Kāśyapa, a name, here referring to Uruvilvā-Kāśyapa) knew that the World Honored One Buddha also possessed supernatural powers. Throughout the night, as circumstances changed, the Buddha manifested his powers, and he went to observe, and saw that the dragon's majestic light gradually diminished, while the World Honored One's light became even more intense.

Then, the World Honored One, in the morning, subdued the dragon, placed it in his bowl, and showed it to Kāśyapa, saying, 'This is the dragon in the fire shrine, I have already subdued it. Kāśyapa! This dragon has great power, if it were ordinary mortals, they would not be able to enter its dwelling.'

At that time, that Kāśyapa was amazed and astonished, and then gave rise to pure faith: 'How can my resolve to renounce the world be stopped!'

Furthermore, Uruvilvā-Kāśyapa, wanting to perform the fire ritual at dawn, thought, 'This great Śrāmaṇa has great power, possesses great supernatural abilities, and can even subdue dragons of great power. I will only perform the fire ritual at dawn, and that great Śrāmaṇa should perform his supernatural deeds at dusk.'

At that time, the World Honored One knew that Kāśyapa believed in the Buddha's supernatural powers, so the World Honored One withdrew his supernatural power. And that Kāśyapa, at dawn, successfully completed his great task, and was amazed and astonished, and then gave rise to pure faith: 'How can my resolve to renounce the world be stopped!'

Again, Kāśyapa, wanting to perform the fire ritual at dusk, thought, 'This great Śrāmaṇa has great power, possesses great supernatural abilities, and can even subdue dragons of great power. I will only perform the fire ritual at dusk. That great Śrāmaṇa should perform his supernatural deeds at dawn.'

At that time, the World Honored One knew that Kāśyapa believed in the Buddha's supernatural powers, so the World Honored One withdrew his supernatural power. And that Kāśyapa, at dusk, successfully completed his great task, and was amazed and astonished, and then gave rise to pure faith: 'I

出家心，豈可止耶！」

又復，迦葉別作然火法種種施作，皆不能然，復以干木，投擲其中，及以乾草、干瞿摩夷、蘇油等物。所應用者，悉擲其內，復作不善相，出是咒言：

「伊梨薩哥　多梨薩哥　一切能燒，此何不然？」

作是咒已，火亦不然。時彼迦葉即作是念：「此大沙門，具大神通，有大威力，乃至大威力，龍亦能攝伏，我以何物，當爲供養？」

是時，世尊知彼迦葉信佛神通，世尊即為起神通力，其火乃然。時彼迦葉即生嘆異，乃發凈信：「我出家心，豈可止耶！」

又復，迦葉既作法已，欲滅其火，種種施作，不能息滅，乃取凈土，傾擲其中，復投以灰，乃灑以水，亦作不善相，出是咒言：

「伊梨薩哥　多梨薩哥　一切燒已，此何不滅？」

作是咒已，火亦不滅。時彼迦葉，即作是念：「此大沙門，具大神通，有大威力，乃至大威力，龍亦能攝伏，我以何物，當爲供養？」

是時世尊，知彼迦葉信佛神通，世尊即為攝神通力，其火乃滅。時彼迦葉，即生嘆異，乃發凈信：「我出家心，豈可止耶！」

複次，迦葉于晝日分，而暫睡眠，世尊即化五百耆年，眾狀如迦葉，俱詣其所。化眾到已，高出其聲，互相戲笑。迦葉由戲笑聲，乃從睡覺，

【現代漢語翻譯】現代漢語譯本：『我出家的心，難道可以停止嗎！』

此外，迦葉另外施用燃火之法，種種嘗試都不能點燃。他又把乾燥的木柴投擲其中，以及乾燥的草、乾燥的瞿摩夷（ghee，澄清的奶油）、蘇油（clarified butter）等物，凡是能用上的，都投擲進去。又做出不好的樣子，念出這樣的咒語：

『伊梨薩哥（Ili Saka）多梨薩哥（Tali Saka）一切都能燃燒，為什麼這個不能燃燒？』

唸完這個咒語，火仍然沒有燃起來。當時，迦葉就想：『這位大沙門（Shramana，修行者），具有大神力，有大威力，乃至大威力，連龍都能攝伏，我用什麼來供養他呢？』

這時，世尊知道迦葉相信佛的神通，世尊就顯現神通力，火才燃起來。當時，迦葉就驚歎奇異，於是生起清凈的信心：『我出家的心，難道可以停止嗎！』

此外，迦葉做法完畢后，想要熄滅那火，種種嘗試，都不能熄滅。於是取來乾淨的泥土，傾倒在其中，又投擲灰燼，又灑上水，也做出不好的樣子，念出這樣的咒語：

『伊梨薩哥（Ili Saka）多梨薩哥（Tali Saka）一切都燒完了，為什麼這個還不滅？』

唸完這個咒語，火仍然沒有熄滅。當時，迦葉就想：『這位大沙門（Shramana，修行者），具有大神力，有大威力，乃至大威力，連龍都能攝伏，我用什麼來供養他呢？』

這時，世尊知道迦葉相信佛的神通，世尊就收回神通力，火才熄滅。當時，迦葉就驚歎奇異，於是生起清凈的信心：『我出家的心，難道可以停止嗎！』

再者，迦葉在白天小睡的時候，世尊就化作五百位耆年（old men），他們的樣子都像迦葉，一起來到他所在的地方。化現的眾人到達后，高聲喧譁，互相戲笑。迦葉因為戲笑的聲音，才從睡夢中醒來。

【English Translation】 English version: 『Can my mind for renunciation be stopped!』

Furthermore, Kashyapa separately performed various fire-lighting rituals, but none of them could ignite the fire. He then threw dry wood into it, along with dry grass, dry ghee (clarified butter), and clarified butter. Whatever he could use, he threw into it. He also made unpleasant gestures and uttered this mantra:

『Ili Saka, Tali Saka, everything can burn, why doesn't this burn?』

After reciting this mantra, the fire still did not ignite. At that time, Kashyapa thought to himself, 『This great Shramana (ascetic), possesses great supernatural powers, great might, even to the extent of subduing dragons. What shall I offer him?』

At that moment, the World Honored One, knowing that Kashyapa believed in the Buddha's supernatural powers, manifested his own supernatural power, and the fire ignited. At that time, Kashyapa was amazed and developed pure faith: 『Can my mind for renunciation be stopped!』

Furthermore, after Kashyapa had performed the ritual, he wanted to extinguish the fire, but no matter what he did, he could not extinguish it. So he took clean earth and poured it into the fire, then threw ashes on it, and sprinkled water on it. He also made unpleasant gestures and uttered this mantra:

『Ili Saka, Tali Saka, everything has burned, why doesn't this extinguish?』

After reciting this mantra, the fire still did not extinguish. At that time, Kashyapa thought to himself, 『This great Shramana (ascetic), possesses great supernatural powers, great might, even to the extent of subduing dragons. What shall I offer him?』

At that moment, the World Honored One, knowing that Kashyapa believed in the Buddha's supernatural powers, withdrew his supernatural power, and the fire extinguished. At that time, Kashyapa was amazed and developed pure faith: 『Can my mind for renunciation be stopped!』

Furthermore, while Kashyapa was taking a nap during the daytime, the World Honored One transformed into five hundred old men, all resembling Kashyapa, and they all went to where he was. After the transformed crowd arrived, they made loud noises and joked with each other. Kashyapa was awakened from his sleep by the sound of their laughter.

作是思惟：「我今何故耽著睡眠？同梵行者，來亦不知。」時彼化眾咸贊是言：「善哉！善哉！」是時，迦葉普遍觀察，各各見其色相，乃作是念：「豈非大沙門神力所化邪？彼大沙門，具大神通，有大威力，乃至大威力，龍亦能攝伏，我以何物，當爲供養？」

是時，世尊知彼迦葉信佛神通，世尊即為攝神通力，彼諸化眾忽然不見。時彼迦葉即生嘆異，乃發凈信：「我出家心，豈可止耶！」

爾時，世尊離彼迦葉住處，往詣泥連河岸，珂那聚落中阿惹播羅樹下。世尊行時，體具威儀，容相可觀，既到彼已，而暫止息。是時迦葉即作是念：「我等今時，亦往泥連河岸，作潔凈事水法，而大沙門亦覆在彼。」

作是念已，即與眷屬，詣泥連河岸，到已忽見其水逆流，復作是念：「此水逆流，豈非大沙門神通所作邪？而此大沙門，具大神通，有大威力，乃至大威力，龍亦能攝伏，我以何物，當爲供養？」

是時，世尊知彼迦葉信佛神通，世尊乃為攝神通力，水即順流。時彼迦葉即生嘆異，乃發凈信：「我出家心，豈可止耶！」

又復，世尊漸次欲渡泥連河，往縛象聚落中，是時大云忽起，暴雨澍流，河聲泛漲，如角貝響。世尊爾時于急流中，徐緩而進，水分兩派，步步塵生。

時彼

【現代漢語翻譯】現代漢語譯本：他這樣想著：『我為什麼還要貪睡呢？同修梵行的人來了，我都不知道。』這時，那些化現出來的大眾都讚歎說：『善哉！善哉！』這時，迦葉普遍觀察，各自看到他們的形貌，於是心想：『莫非是偉大的沙門（指佛陀）用神通變化出來的？那位偉大的沙門，具有大神力，有大威力，乃至能以大威力降伏龍，我應該用什麼來供養他呢？』這時，世尊知道迦葉相信佛的神通，世尊就收攝神通力，那些化現出來的大眾忽然不見了。這時，迦葉就驚歎奇異，於是生起清凈的信心：『我出家的心，怎麼可以停止呢！』這時，世尊離開迦葉住的地方，前往尼連禪河岸邊的珂那聚落中的阿惹播羅樹下。世尊行走時，儀態威嚴，容貌可觀，到達那裡后，就暫時休息。這時，迦葉心想：『我們現在也去尼連禪河岸邊，做潔凈身體的水法，而那位偉大的沙門也在那裡。』這樣想著之後，就和他的眷屬一起，前往尼連禪河岸邊，到了之後忽然看見河水倒流，又心想：『這河水倒流，莫非是偉大的沙門用神通所作的？而這位偉大的沙門，具有大神力，有大威力，乃至能以大威力降伏龍，我應該用什麼來供養他呢？』這時，世尊知道迦葉相信佛的神通，世尊就收攝神通力，河水就順流了。這時，迦葉就驚歎奇異，於是生起清凈的信心：『我出家的心，怎麼可以停止呢！』又，世尊漸漸想要渡過尼連禪河，前往縛象聚落中，這時忽然烏雲密佈，暴雨傾盆，河水聲勢浩大，如同角貝的聲音。世尊這時在急流中，緩慢地前進，河水分為兩邊，每走一步都有塵土揚起。這時，迦葉...

【English Translation】 English version: He thought thus: 'Why am I still indulging in sleep? I don't even know when my fellow practitioners have arrived.' At that time, the transformed assembly all praised, saying, 'Excellent! Excellent!' Then, Kashyapa observed everyone, seeing their respective appearances, and thought: 'Could it be that the great Shramana (referring to the Buddha) has transformed them with his supernatural powers? That great Shramana possesses great divine power, great might, even to the extent of subduing dragons with great might. What should I offer him?' At that time, the World-Honored One, knowing that Kashyapa believed in the Buddha's supernatural powers, withdrew his supernatural power, and the transformed assembly suddenly disappeared. Then, Kashyapa exclaimed in amazement, and generated pure faith: 'How can my intention to renounce the world be stopped!' At that time, the World-Honored One, leaving Kashyapa's dwelling place, went to the bank of the Nairanjana River, under the Ajapala tree in the village of Kona. The World-Honored One walked with dignified bearing and an admirable appearance, and upon arriving there, rested for a while. Then, Kashyapa thought: 'We should also go to the bank of the Nairanjana River now to perform the water ritual of cleansing the body, and that great Shramana is also there.' After thinking this, he went with his retinue to the bank of the Nairanjana River, and upon arriving, suddenly saw the water flowing upstream. He thought again: 'This water flowing upstream, could it be that the great Shramana has done this with his supernatural powers? And this great Shramana possesses great divine power, great might, even to the extent of subduing dragons with great might. What should I offer him?' At that time, the World-Honored One, knowing that Kashyapa believed in the Buddha's supernatural powers, withdrew his supernatural power, and the water flowed downstream. Then, Kashyapa exclaimed in amazement, and generated pure faith: 'How can my intention to renounce the world be stopped!' Furthermore, the World-Honored One gradually wanted to cross the Nairanjana River and go to the village of Bandhuma. At that time, dark clouds suddenly arose, and torrential rain poured down, the sound of the river swelling like the sound of a conch shell. The World-Honored One then advanced slowly in the rapid current, the water dividing into two streams, and dust rising with each step. At that time, Kashyapa...

迦葉乃作是念：「此大沙門，方涉中流，河水迅急，將非漂沒。」作是念時，乃見世尊，于急流中，水分兩派，步步塵生，漸至其岸。即生嘆異：「希有難得！此大沙門名，我于諸世間，曾所未聞。」迦葉爾時乃發凈信：「我出家心，豈可止耶！」

迦葉見佛如是等神通事已，轉發最上清凈信心，深生愛樂，乃發是言：「佛大沙門！能作如是神通事業，我以何物，當爲供養？」

爾時，世尊既至彼岸于縛象聚落中，而乃止息。即於是夜，東方持國天王，來詣佛所，恭敬禮足，彼身光明，廣大照耀。

迦葉是夜睹斯光已，至明旦時，往詣佛所，到已白言：「大沙門！夜中何故東方光來廣大照耀？」

世尊告言：「夜中所現東方光者，是彼持國天王，來禮我足，彼身光明，照耀如是。」

迦葉爾時即作是念：「彼之名字，我等雖聞，而不能見，況復能來禮沙門足？我觀是事，希有難得。」乃發凈信：「我出家心，豈可止耶！」

第二夜中，南方增長天王，來詣佛所，恭敬禮足，彼身光明，廣大照耀。

迦葉是夜睹斯光已，至明旦時，往詣佛所，到已白言：「大沙門！夜中何故南方光來廣大照耀？」

世尊告言：「夜中所現南方光者，是彼增長天王，來禮我足，彼身光明

【現代漢語翻譯】現代漢語譯本迦葉心想：『這位大沙門（Sramana，指佛教出家人），正要渡過河的中央，河水如此湍急，難道不會被沖走嗎？』當他這樣想的時候，就看見世尊（Bhagavan，對佛的尊稱）在急流中，河水自動分成兩邊，世尊腳下生起塵土，一步步地走到岸邊。迦葉驚歎道：『真是稀有難得！這位大沙門的名號，我在世間從未聽說過。』迦葉當下生起清凈的信心：『我出家的決心，怎麼可以停止呢！』迦葉見到佛陀這樣的神通事蹟后，更加堅定了最上清凈的信心，內心充滿愛慕和喜悅，於是說道：『佛陀大沙門！您能展現如此神通的事業，我應該用什麼來供養您呢？』當時，世尊到達彼岸后，在縛象聚落（Bandhuma，地名）中休息。就在那天晚上，東方持國天王（Dhritarashtra，四大天王之一），來到佛陀的住所，恭敬地禮拜佛足，他的身體散發著廣大的光明，照耀四方。迦葉在那天晚上看到這光明后，到了第二天早上，前往佛陀的住所，到達后說道：『大沙門！昨晚為什麼會有東方來的光明，如此廣大地照耀？』世尊告訴他：『昨晚所出現的東方光明，是持國天王前來禮拜我的腳，他的身體所發出的光明，就是這樣。』迦葉當時心想：『他們的名字，我們雖然聽說過，卻不能親眼見到，更何況是前來禮拜沙門的腳呢？我看這件事，真是稀有難得。』於是生起清凈的信心：『我出家的決心，怎麼可以停止呢！』第二個晚上，南方增長天王（Virudhaka，四大天王之一），來到佛陀的住所，恭敬地禮拜佛足，他的身體散發著廣大的光明，照耀四方。迦葉在那天晚上看到這光明后，到了第二天早上，前往佛陀的住所，到達后說道：『大沙門！昨晚為什麼會有南方來的光明，如此廣大地照耀？』世尊告訴他：『昨晚所出現的南方光明，是增長天王前來禮拜我的腳，他的身體所發出的光明……』

【English Translation】 English version Kashyapa thought to himself: 'This great Sramana (ascetic, religious mendicant), is about to cross the middle of the river. The river is so swift and rapid, will he not be swept away?' As he was thinking this, he saw the Bhagavan (the Blessed One, epithet of the Buddha) in the midst of the rapid current, the water dividing into two streams, with dust rising at each step, gradually reaching the shore. He exclaimed in amazement: 'How rare and wonderful! This great Sramana's name, I have never heard in all the worlds.' Kashyapa then generated pure faith: 'How can my resolve to renounce the world be stopped!' Having seen such miraculous events of the Buddha, Kashyapa further strengthened his supreme pure faith, deeply filled with love and joy, and then spoke these words: 'Buddha, great Sramana! You are able to perform such miraculous deeds, with what shall I offer you?' At that time, the Bhagavan, having reached the other shore, rested in the Bandhuma (name of a village) settlement. That very night, Dhritarashtra (Guardian of the East, one of the Four Heavenly Kings), the Heavenly King of the East, came to the Buddha's dwelling, respectfully bowed at his feet, his body emitting vast and radiant light. Having seen this light that night, Kashyapa, the next morning, went to the Buddha's dwelling, and upon arriving, said: 'Great Sramana! Why did the light from the East come so greatly illuminating last night?' The Bhagavan replied: 'The Eastern light that appeared last night was Dhritarashtra, the Heavenly King, who came to bow at my feet, and the radiance of his body shone in this way.' Kashyapa then thought to himself: 'Although we have heard their names, we cannot see them, let alone have them come to bow at the feet of a Sramana? I see this matter as rare and wonderful.' He then generated pure faith: 'How can my resolve to renounce the world be stopped!' On the second night, Virudhaka (Guardian of the South, one of the Four Heavenly Kings), the Heavenly King of the South, came to the Buddha's dwelling, respectfully bowed at his feet, his body emitting vast and radiant light. Having seen this light that night, Kashyapa, the next morning, went to the Buddha's dwelling, and upon arriving, said: 'Great Sramana! Why did the light from the South come so greatly illuminating last night?' The Bhagavan replied: 'The Southern light that appeared last night was Virudhaka, the Heavenly King, who came to bow at my feet, and the radiance of his body...'

，照耀如是。」

迦葉爾時即作是念：「彼之名字，我等雖聞，而不能見，況復能來禮沙門足？我觀是事，希有難得。」乃發凈信：「我出家心，豈可止耶！」

第三夜中，西方廣目天王，來詣佛所，恭敬禮足，彼身光明，廣大照耀。

迦葉是夜睹斯光已，至明旦時，往詣佛所，到已白言：「大沙門！夜中何故西方光來廣大照耀？」

世尊告言：「夜中所現西方光者，是彼廣目天王，來禮我足，彼身光明，照耀如是。」

迦葉爾時即作是念：「彼之名字，我等雖聞，而不能見，況復能來禮沙門足？我觀是事，希有難得。」乃發凈信：「我出家心，豈可止耶！」

第四夜中，北方多聞天王，來詣佛所，恭敬禮足，彼身光明，廣大照耀。

迦葉是夜睹斯光已，至明旦時，往詣佛所，到已白言：「大沙門！夜中何故北方光來廣大照耀？」

世尊告言：「夜中所現北方光者，是彼多聞天王，來禮我足，彼身光明，照耀如是。」

迦葉爾時即作是念：「彼之名字，我等雖聞，而不能見，況復能來禮沙門足？我觀是事，希有難得。」乃發凈信：「我出家心，豈可止耶！」

第五夜中，上方帝釋天王，來詣佛所，恭敬禮足，彼身光明，廣大照耀。

迦葉是夜睹

【現代漢語翻譯】現代漢語譯本：『照耀就是這樣。』

迦葉（Kasyapa，人名）當時就想：『他們的名字，我們雖然聽說過，卻不能親眼見到，更何況是能來禮拜沙門（Sramana，指修行者）的腳呢？我看這件事，真是稀有難得。』於是發起清凈的信心：『我出家的心，怎麼可以停止呢！』

第三夜裡，西方廣目天王（Virupaksa，四大天王之一，守護西方）來到佛陀處所，恭敬地禮拜佛足，他的身體光明廣大照耀。

迦葉這夜見到這光明后，到第二天早上，前往佛陀處所，到達后稟告說：『大沙門！夜裡為什麼西方有光明廣大照耀？』

世尊告訴他說：『夜裡所顯現的西方光明，是那廣目天王來禮拜我的腳，他的身體光明，照耀就是這樣。』

迦葉當時就想：『他們的名字，我們雖然聽說過，卻不能親眼見到，更何況是能來禮拜沙門（Sramana，指修行者）的腳呢？我看這件事，真是稀有難得。』於是發起清凈的信心：『我出家的心，怎麼可以停止呢！』

第四夜裡，北方多聞天王（Vaisravana，四大天王之一，守護北方）來到佛陀處所，恭敬地禮拜佛足，他的身體光明廣大照耀。

迦葉這夜見到這光明后，到第二天早上，前往佛陀處所，到達后稟告說：『大沙門！夜裡為什麼北方有光明廣大照耀？』

世尊告訴他說：『夜裡所顯現的北方光明，是那多聞天王來禮拜我的腳，他的身體光明，照耀就是這樣。』

迦葉當時就想：『他們的名字，我們雖然聽說過，卻不能親眼見到，更何況是能來禮拜沙門（Sramana，指修行者）的腳呢？我看這件事，真是稀有難得。』於是發起清凈的信心：『我出家的心，怎麼可以停止呢！』

第五夜裡，上方帝釋天王（Sakra，佛教中的天神）來到佛陀處所，恭敬地禮拜佛足，他的身體光明廣大照耀。

迦葉這夜見到

【English Translation】 English version: 『The illumination is thus.』

Kasyapa (a proper noun) then thought to himself: 『Their names, though we have heard of them, we cannot see them, let alone can they come to prostrate at the feet of the Sramana (ascetic, monk)? I see this matter as rare and difficult to obtain.』 Thereupon, he generated pure faith: 『How can my mind for renunciation be stopped!』

On the third night, Virupaksa (one of the Four Heavenly Kings, guardian of the West) came to the Buddha's place, respectfully prostrated at his feet, his body's light greatly illuminating.

Having seen this light that night, Kasyapa went to the Buddha's place the next morning, and upon arriving, reported: 『Great Sramana! Why did a great light come from the West and illuminate greatly during the night?』

The World Honored One told him: 『The western light that appeared in the night was Virupaksa coming to prostrate at my feet, his body's light illuminating thus.』

Kasyapa then thought to himself: 『Their names, though we have heard of them, we cannot see them, let alone can they come to prostrate at the feet of the Sramana (ascetic, monk)? I see this matter as rare and difficult to obtain.』 Thereupon, he generated pure faith: 『How can my mind for renunciation be stopped!』

On the fourth night, Vaisravana (one of the Four Heavenly Kings, guardian of the North) came to the Buddha's place, respectfully prostrated at his feet, his body's light greatly illuminating.

Having seen this light that night, Kasyapa went to the Buddha's place the next morning, and upon arriving, reported: 『Great Sramana! Why did a great light come from the North and illuminate greatly during the night?』

The World Honored One told him: 『The northern light that appeared in the night was Vaisravana coming to prostrate at my feet, his body's light illuminating thus.』

Kasyapa then thought to himself: 『Their names, though we have heard of them, we cannot see them, let alone can they come to prostrate at the feet of the Sramana (ascetic, monk)? I see this matter as rare and difficult to obtain.』 Thereupon, he generated pure faith: 『How can my mind for renunciation be stopped!』

On the fifth night, Sakra (a deity in Buddhism) from above came to the Buddha's place, respectfully prostrated at his feet, his body's light greatly illuminating.

Having seen

斯光已，至明旦時，往詣佛所，到已白言：「大沙門！夜中何故上方光來廣大照耀？」

世尊告言：「夜中所現上方光者，是彼帝釋天主，來禮我足，彼身光明，照耀如是。」

迦葉爾時即作是念：「彼之名字，我等雖聞，而不能見，況復能來禮沙門足？我觀是事，希有難得。」乃發凈信：「我出家心，豈可止耶！」

第六夜中，四方四大天王、上方帝釋天主，俱詣佛所，恭敬禮足，四王身光，四方互照；帝釋身光，上方照耀。然彼諸光，悉於世尊三摩地光中之所收攝。

迦葉是夜睹斯光已，至明旦時，往詣佛所，到已白言：「大沙門！夜中何故四方光來，及彼上方光來照耀？」

世尊告言：「夜中所現四方光者，是彼四方天王；上方光者，是帝釋天主；俱來禮足，彼諸身光，照耀如是。」

迦葉爾時即作是念：「五方俱來，禮沙門足，我觀是事，希有難得。」乃發凈信：「我出家心，豈可止耶！」

複次，世尊謂迦葉言：「汝今為我，于庵摩勒林中，取彼果來。」迦葉以佛威神力故，如言即取持以奉佛。

世尊又言：「汝于呵梨勒林中，取彼藥來。」迦葉如言取以奉佛。

世尊又言：「汝于贍部樹，先取其果，次復可取隨應知者種種果來。」迦葉如言取以

【現代漢語翻譯】現代漢語譯本：斯光（Śrīghra）看見這種光芒后，到了第二天早上，前往佛陀所在的地方，到達后稟告說：『偉大的沙門（Śrāmaṇa）！昨夜為何上方有如此廣大光芒照耀？』世尊（Buddha）告訴他說：『昨夜所出現的上方光芒，是帝釋天主（Indra），前來禮拜我的雙足，他的身光照耀就是這樣。』迦葉（Kāśyapa）當時就想：『他們的名字，我們雖然聽過，卻不能得見，更何況是前來禮拜沙門的雙足？我看這件事，真是稀有難得。』於是發起清凈的信心：『我出家的心，怎麼可以停止呢！』第六夜，四方四大天王（Caturmahārājakāyikas）、上方的帝釋天主，一同來到佛陀所在的地方，恭敬地禮拜佛足，四大天王的身光，四方互相照耀；帝釋的身光，上方照耀。然而這些光芒，都被世尊在三摩地（Samādhi）中的光明所攝受。迦葉這夜看見這種光芒后，到了第二天早上，前往佛陀所在的地方，到達后稟告說：『偉大的沙門！昨夜為何四方有光芒前來，以及上方光芒前來照耀？』世尊告訴他說：『昨夜所出現的四方光芒，是四方天王；上方的光芒，是帝釋天主；他們都前來禮拜我的雙足，他們的身光，照耀就是這樣。』迦葉當時就想：『五方都前來，禮拜沙門的雙足，我看這件事，真是稀有難得。』於是發起清凈的信心：『我出家的心，怎麼可以停止呢！』再次，世尊對迦葉說：『你現在為我，在庵摩勒（Āmra）林中，取那裡的果實來。』迦葉因為佛陀的威神力，如佛所說，立刻取來奉獻給佛陀。世尊又說：『你在呵梨勒（Haritaki）林中，取那裡的藥來。』迦葉如佛所說，取來奉獻給佛陀。世尊又說：『你在贍部（Jambudvīpa）樹，先取它的果實，然後可以取你認為合適的各種果實來。』迦葉如佛所說，取來。

【English Translation】 English version: Śrīghra, having seen this light, went to the place where the Buddha was the next morning, and upon arriving, reported: 'Great Śrāmaṇa! Why was there such a great light shining from above last night?' The Buddha told him: 'The light from above that appeared last night was Indra, who came to worship my feet, and his bodily light shone like that.' Kāśyapa then thought: 'Although we have heard their names, we cannot see them, let alone come to worship the feet of the Śrāmaṇa? I see this matter as rare and difficult to obtain.' Then he developed pure faith: 'How can my mind to renounce ever stop!' On the sixth night, the Four Great Kings (Caturmahārājakāyikas) of the four directions and Indra from above all came to the place where the Buddha was, respectfully worshiping the Buddha's feet. The bodily lights of the Four Great Kings shone mutually in the four directions; Indra's bodily light shone from above. However, all these lights were absorbed by the light of the Buddha in Samādhi. Kāśyapa, having seen this light that night, went to the place where the Buddha was the next morning, and upon arriving, reported: 'Great Śrāmaṇa! Why did the lights from the four directions come last night, and the light from above come to shine?' The Buddha told him: 'The lights from the four directions that appeared last night were the Four Heavenly Kings; the light from above was Indra; they all came to worship my feet, and their bodily lights shone like that.' Kāśyapa then thought: 'All five directions have come to worship the feet of the Śrāmaṇa, I see this matter as rare and difficult to obtain.' Then he developed pure faith: 'How can my mind to renounce ever stop!' Furthermore, the Buddha said to Kāśyapa: 'Now, for me, in the Āmra forest, take the fruits from there.' Kāśyapa, because of the Buddha's majestic spiritual power, as the Buddha said, immediately took them and offered them to the Buddha. The Buddha also said: 'In the Haritaki forest, take the medicine from there.' Kāśyapa, as the Buddha said, took it and offered it to the Buddha. The Buddha also said: 'At the Jambudvīpa tree, first take its fruits, and then you can take various fruits that you deem appropriate.' Kāśyapa, as the Buddha said, took them.

奉佛。

世尊又言：「汝于北俱盧洲，取彼飯來。」迦葉如言取以奉佛。

世尊又言：「汝於三十三天中，取彼曼陀羅華來。」迦葉如言取以奉佛。

爾時，迦葉知佛世尊有如是等種種神通，轉復發起最上凈信。世尊知彼心已，于迦葉前，復以神力，以虛空中，別見身相，起三威儀：謂住威儀、行步威儀、加趺坐威儀。如是所現諸威儀相，皆悉迅疾，如履急流，是相亦然；又于空中，化現眾寶，所成樓閣；又復普現，黃金色相。世尊現如是等諸神通已，還攝神力，本相如故。

爾時迦葉，常于年中，而擇一日，于自住處，作祀天會。所有摩伽陀國王舍大城頻婆娑羅王，及其國中一切人民，咸來赴會。而彼迦葉，知設會時至，還本住處，乃作是念：「我常所設祀天施會，今正是時，王及人民，咸悉來集。彼大沙門，面相平滿，遠離顰蹙，無復恚怒，出善語言，見者歡喜。此最上善人，若來我舍，我祀天會，何能施作？」

爾時世尊，知彼心念已，即現神力，往北俱盧洲，如常乞食，還詣雪山邊，安坐而食，食已於彼作草菴舍，止息一夜。

時彼迦葉，祀天既畢，設會亦周，飲食所須，而尚豐溢。迦葉見已，即作是念：「彼大沙門，今時若來，我當授食。」

世尊知其念已，

【現代漢語翻譯】現代漢語譯本奉佛。

世尊又說：『你到北俱盧洲，把那裡的飯取來。』迦葉（Kasyapa，人名，也譯作迦攝波）按照佛的指示取來飯供奉給佛。

世尊又說：『你到三十三天（Trayastrimsa，佛教的欲界六天之一，位於須彌山頂）中，把那裡的曼陀羅華（Mandala flower，一種花名）取來。』迦葉按照佛的指示取來花供奉給佛。

這時，迦葉知道佛世尊有這樣種種神通，更加發起最上清凈的信心。世尊知道他的心意后，在迦葉面前，又用神通力，在虛空中，分別顯現身相，做出三種威儀：就是站立的威儀、行走的威儀、跏趺坐（Padmasana，一種坐姿）的威儀。像這樣所顯現的各種威儀相，都非常迅速，好像走在湍急的河流中，這些景象也是這樣；又在空中，變化顯現用各種寶物造成的樓閣；又普遍顯現黃金的顏色。世尊顯現像這樣的各種神通后，收回神通力，恢復原來的樣子。

這時迦葉，常常在一年中，選擇一天，在自己住的地方，舉行祭祀天神的集會。所有摩伽陀國（Magadha，古印度十六雄國之一）國王舍城（Rajagrha，摩揭陀國的首都）的頻婆娑羅王（Bimbisara，摩揭陀國的國王），以及他的國家裡的一切人民，都來參加集會。而那迦葉，知道設定集會的時間到了，回到自己住的地方，就想：『我常常設定的祭祀天神的佈施集會，現在正是時候，國王和人民，全都聚集來了。那位大沙門（Sramana，指佛教的出家修行者），面相平滿，沒有皺紋，沒有憤怒，說出善良的話語，見到的人都歡喜。這位最上善人，如果來到我的住所，我的祭祀天神集會，怎麼能施行呢？』

這時世尊，知道他的心念后，就顯現神通力，前往北俱盧洲，像平常一樣乞食，回來後到雪山（Himalaya，喜馬拉雅山）邊，安穩地坐著吃飯，吃完飯後在那裡做了草菴，在那裡休息一夜。

當時那迦葉，祭祀天神完畢，設定的集會也結束了，飲食所需要的，還很豐盛。迦葉看見后，就想：『那位大沙門，現在如果來，我應當給他食物。』

世尊知道他的想法后，

【English Translation】 English version Paying Homage to the Buddha.

The World Honored One (世尊) further said, 'Go to Uttarakuru (北俱盧洲, one of the four continents in Buddhist cosmology) and bring back food from there.' Kasyapa (迦葉, a disciple of the Buddha) did as he was told and offered the food to the Buddha.

The World Honored One further said, 'Go to Trayastrimsa Heaven (三十三天, one of the heavens in Buddhist cosmology) and bring back a Mandala flower (曼陀羅華, a type of flower).' Kasyapa did as he was told and offered the flower to the Buddha.

At that time, Kasyapa, knowing that the World Honored One had such various supernatural powers, further aroused the most supreme pure faith. The World Honored One, knowing his mind, in front of Kasyapa, again used his divine power to separately manifest body forms in the empty space, displaying three kinds of dignified behavior: namely, the dignified behavior of standing, the dignified behavior of walking, and the dignified behavior of sitting in the lotus position (跏趺坐). All the dignified appearances thus manifested were very swift, as if walking in a rapid current; these appearances were also like that. Moreover, in the empty space, he transformed and manifested pavilions made of various treasures; and he also universally manifested the appearance of golden color. After the World Honored One manifested such various supernatural powers, he withdrew his divine power, and his original appearance remained as before.

At that time, Kasyapa would often choose one day of the year to hold a sacrifice to the gods at his residence. All the people of the Magadha (摩伽陀國, an ancient Indian kingdom) king Bimbisara (頻婆娑羅王, the king of Magadha) of Rajagrha (王舍城, the capital of Magadha), and all the people in his kingdom, would come to attend the gathering. And Kasyapa, knowing that the time for setting up the gathering had arrived, returned to his residence and thought: 'The almsgiving gathering for sacrificing to the gods that I often set up is now the right time, and the king and the people have all gathered. That great Sramana (沙門, a wandering ascetic or religious mendicant), with a face that is full and smooth, without frowns, without anger, speaks good words, and those who see him rejoice. If this most supreme good person comes to my residence, how can my gathering for sacrificing to the gods be carried out?'

At that time, the World Honored One, knowing his thoughts, immediately manifested his divine power, went to Uttarakuru, begged for food as usual, and returned to the side of the Himalayas (雪山), sat down peacefully to eat, and after eating, made a grass hut there and rested for one night.

At that time, Kasyapa, having finished sacrificing to the gods, and the gathering that was set up also being completed, the food and drink needed were still abundant. When Kasyapa saw this, he immediately thought: 'If that great Sramana comes now, I should give him food.'

The World Honored One, knowing his thoughts,

從虛空中來現其前。迦葉見已，作如是言：「善來，大沙門！我昨設會，汝何不來？」

世尊答言：「知汝起念，故我不來。」世尊即為如念而說。

迦葉復言：「汝於今日，何故乃來？」

世尊答言：「亦知汝念，欲授我食，故我斯來。」

是時，迦葉即作是念：「希有難得！此大沙門，知我心意，此必同我，亦得阿羅漢。」

世尊知其所念，即時謂言：「迦葉！汝非阿羅漢，不知阿羅漢法。」

迦葉聞已，復作是念：「希有！希有！此大沙門，若心若意，若尋若伺，皆悉能知。」作是念已，頭面著地，前禮佛足白言：「世尊！我今歸佛，出家受具足戒，惟愿善逝，哀愍攝受。」

佛言：「迦葉！汝今不應投佛出家。所以者何？摩伽陀國王及人民，皆悉宗敬、供養于汝，汝于親屬知識眾中，是最善人，宜應今時審自思忖。」

迦葉白佛言：「莫作是說！莫作是說！我於世尊所，生極喜心，發勝愛樂，豈複審思，我今決定歸佛出家。何以故？世尊！我出家已，于沙門婆羅門外道眾中，摧伏一切譏毀過失者，執持勝幢，于王舍大城中，次第經行，表示我優樓頻螺耆年迦葉，能於世尊清凈法中而得解脫，是故我今決定歸佛出家。惟愿世尊，哀愍攝受。」

佛言：

【現代漢語翻譯】現代漢語譯本從虛空中顯現於迦葉面前。迦葉見到后，這樣說道：『歡迎，偉大的沙門（Śrāmaṇa，出家修行者）！我昨天設宴，你為何沒有來？』世尊（Bhagavan，佛的尊稱）回答說：『我知道你心中所想，所以沒有來。』世尊隨即根據迦葉的想法而說法。迦葉又問：『你今天為何而來？』世尊回答說：『我也知道你心中所想，想要供養我食物，所以我才來。』當時，迦葉心中想道：『稀有難得！這位偉大的沙門，竟然知道我的心意，他必定和我一樣，也證得了阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）果位。』世尊知道他心中所想，立刻對他說：『迦葉！你不是阿羅漢，也不瞭解阿羅漢的境界。』迦葉聽后，又想道：『稀有！稀有！這位偉大的沙門，無論是心念、意圖、尋思還是伺察，都能夠完全知曉。』想到這裡，他頭面著地，向前禮拜佛足，說道：『世尊！我現在皈依佛，請求出家受具足戒（Upasampadā，比丘所受的正式戒律），希望善逝（Sugata，如來的稱號）慈悲攝受。』佛說：『迦葉！你不應該現在就投靠我出家。為什麼呢？摩伽陀（Magadha，古印度國名）國王和人民，都非常尊敬、供養你，你在親屬和朋友中，是最受尊敬的人，你應該好好地仔細考慮。』迦葉對佛說：『不要這樣說！不要這樣說！我對世尊生起了極大的歡喜心，發起了強烈的愛慕之情，哪裡還會再考慮呢？我現在已經決定皈依佛出家。為什麼呢？世尊！我出家之後，可以在沙門、婆羅門（Brāhmaṇa，古印度教祭司）以及其他外道眾中，摧伏一切譏諷和過失，高舉勝利的旗幟，在王舍（Rājagṛha，古印度城市）大城中，依次行走，向人們宣告我優樓頻螺迦葉（Uruvilvā-Kāśyapa，迦葉的稱號），能夠在世尊清凈的佛法中獲得解脫，所以我現在決定皈依佛出家。希望世尊慈悲攝受。』佛說：

【English Translation】 English version Appeared before Kāśyapa (Kāśyapa, a proper name) from the void. Seeing this, Kāśyapa said, 'Welcome, great Śrāmaṇa (Śrāmaṇa, a wandering ascetic)! I held a gathering yesterday, why did you not come?' The Bhagavan (Bhagavan, the Blessed One) replied, 'Knowing your thoughts, I did not come.' The Bhagavan then spoke according to his thoughts. Kāśyapa further said, 'Why have you come today?' The Bhagavan replied, 'I also know your thought, that you wish to offer me food, therefore I have come.' At that time, Kāśyapa thought, 'Rare and difficult to obtain! This great Śrāmaṇa knows my mind. He must be like me, having also attained Arhatship (Arhat, one who has attained enlightenment).' Knowing his thoughts, the Bhagavan immediately said, 'Kāśyapa! You are not an Arhat, and you do not know the Dharma of an Arhat.' Upon hearing this, Kāśyapa thought again, 'Rare! Rare! This great Śrāmaṇa knows all my thoughts, intentions, deliberations, and considerations.' Having thought this, he prostrated himself with his head to the ground, bowed at the Buddha's feet, and said, 'Bhagavan! I now take refuge in the Buddha, and request ordination (Upasampadā, full monastic ordination). May the Sugata (Sugata, the Well-Gone One) have compassion and accept me.' The Buddha said, 'Kāśyapa! You should not join the Sangha (Sangha, monastic community) under me now. Why? Because the King and people of Magadha (Magadha, an ancient kingdom in India) all respect and make offerings to you. You are the most respected person among your relatives and acquaintances. You should carefully consider this now.' Kāśyapa said to the Buddha, 'Do not say that! Do not say that! I have generated immense joy and profound love for the Bhagavan. How could I reconsider? I am now determined to take refuge in the Buddha and become a monk. Why? Bhagavan! After I am ordained, I will be able to subdue all criticisms and faults among the Śrāmaṇas, Brāhmaṇas (Brāhmaṇa, a member of the priestly class), and other heretics. I will hold the victory banner high and walk through the great city of Rājagṛha (Rājagṛha, an ancient city in India), proclaiming that I, Uruvilvā-Kāśyapa (Uruvilvā-Kāśyapa, Kāśyapa's title), am able to attain liberation in the Bhagavan's pure Dharma. Therefore, I am now determined to take refuge in the Buddha and become a monk. May the Bhagavan have compassion and accept me.' The Buddha said:

「迦葉！汝能決定歸佛出家者，斯為甚善，然汝今時，亦應與自眷屬而共評議。」

爾時，迦葉如佛教敕，即與眷屬而相議言：「汝等當知，佛大沙門，具大神通，有大威力，一切見者，咸生歡喜。我于佛所，深發最上清凈信心，我今決定歸佛出家。」

諸眷屬言：「我師聖者尚能如是發輕利心，我等諸人豈不出家？是故今時，亦各樂欲，歸佛出家。」

佛說初分說經卷上大正藏第 14 冊 No. 0498 佛說初分說經

佛說初分說經卷下

西天譯經三藏傳法大師賜紫臣施護奉　詔譯

爾時，優樓頻螺耆年迦葉，與五百眷屬，還詣佛所。到已，偏袒右肩，右膝著地，合掌頂禮，而白佛言：「世尊！我今歸佛出家，奉持戒律，愿佛攝受。」

佛言：「善來，汝今於我法中，修持梵行。」

時彼迦葉，鬚髮自落，袈裟被身，執持應器，成苾芻相。

爾時，尊者優樓頻螺迦葉，即以其發，奉上世尊，作如是言：「世尊！此我之發，用拭佛足，愿佛慈悲，受我所獻。」如是迦葉，既出家已，彼諸眷屬，亦各出家。

複次，迦葉即時取彼先事火具，所謂凈草、虎皮、牛皮、果樹皮、三杖、凈水瓶、珂哩哥潔凈器等，而悉棄擲泥連河中。

爾時

【現代漢語翻譯】現代漢語譯本『迦葉（Kasyapa）！如果你能決定皈依佛陀出家，那是極好的。但你現在也應該和你的眷屬共同商議。』

當時，迦葉（Kasyapa）如佛教導，立即和眷屬商議說：『你們應當知道，佛陀這位大沙門，具有大神力，有大威力，一切見到他的人，都會心生歡喜。我對佛陀，深發最上清凈的信心，我現在決定皈依佛陀出家。』

諸位眷屬說：『我的老師聖者尚且能這樣發輕利心，我們這些人難道不應該出家嗎？因此現在，我們也各自樂意皈依佛陀出家。』

佛說初分說經卷上大正藏第 14 冊 No. 0498 佛說初分說經

佛說初分說經卷下

西天譯經三藏傳法大師賜紫臣施護奉詔譯

當時，優樓頻螺迦葉（Uruvilva-Kasyapa），帶著五百眷屬，返回佛陀所在的地方。到達后，偏袒右肩，右膝著地，合掌頂禮，對佛陀說：『世尊！我現在皈依佛陀出家，奉持戒律，愿佛陀攝受。』

佛陀說：『善來，你現在可以在我的法中，修持梵行。』

當時，迦葉（Kasyapa）的鬚髮自然脫落，袈裟披在身上，手持應器，成為比丘的形象。

當時，尊者優樓頻螺迦葉（Uruvilva-Kasyapa），立即將他的頭髮，奉獻給世尊，這樣說道：『世尊！這是我的頭髮，用來擦拭佛足，愿佛陀慈悲，接受我的奉獻。』這樣，迦葉（Kasyapa）出家后，他的那些眷屬，也各自出家。

再次，迦葉（Kasyapa）立即取走他先前用來事火的器具，也就是凈草、虎皮、牛皮、果樹皮、三杖、凈水瓶、珂哩哥潔凈器等，全部丟棄在泥連河中。

當時

【English Translation】 English version 『Kasyapa! It is very good that you can decide to return to the Buddha and become a monk. But now, you should also discuss it with your family members.』

At that time, Kasyapa (Kasyapa), as instructed by the Buddha, immediately discussed with his family members, saying: 『You should know that the Buddha, the great Sramana, has great supernatural powers and great power. All who see him will be filled with joy. I have developed the supreme pure faith in the Buddha, and I have now decided to return to the Buddha and become a monk.』

The family members said: 『Our teacher, the sage, can still develop such a mind of light benefit, shouldn't we all become monks? Therefore, now, we are also willing to return to the Buddha and become monks.』

The Sutra of the First Division Spoken by the Buddha, Volume 1 Taisho Tripitaka Volume 14 No. 0498 The Sutra of the First Division Spoken by the Buddha

The Sutra of the First Division Spoken by the Buddha, Volume 2

Translated by Shi Hu, the Master of the Tripitaka Translation of the Western Heaven, bestowed with the Purple Robe by Imperial Decree

At that time, Uruvilva-Kasyapa (Uruvilva-Kasyapa), with five hundred family members, returned to the place where the Buddha was. Having arrived, he bared his right shoulder, knelt on his right knee, joined his palms, and bowed to the Buddha, saying: 『World Honored One! I now return to the Buddha and become a monk, upholding the precepts. May the Buddha accept me.』

The Buddha said: 『Welcome, you can now cultivate pure conduct in my Dharma.』

At that time, Kasyapa's (Kasyapa) beard and hair fell off naturally, the kasaya was draped over his body, and he held the appropriate vessel, becoming a Bhiksu.

At that time, Venerable Uruvilva-Kasyapa (Uruvilva-Kasyapa) immediately offered his hair to the World Honored One, saying: 『World Honored One! This is my hair, to wipe the Buddha's feet. May the Buddha have compassion and accept my offering.』 Thus, after Kasyapa (Kasyapa) became a monk, his family members also became monks.

Furthermore, Kasyapa (Kasyapa) immediately took the tools he had previously used for fire worship, namely clean grass, tiger skin, cowhide, fruit tree bark, three staffs, a clean water bottle, and a Karkara cleansing vessel, and threw them all into the Nairanjana River.

At that time

那提迦葉，在於彼河下流之側，與三百眷屬俱，見所棄擲事火之具流至彼已，乃作是念：「我兄優樓頻螺耆年迦葉，豈非為彼人或非人所惱害邪？若不然者，何故棄擲所用之物？」作是念已，即與眷屬，往詣其所。

到已，乃見兄及五百眷屬，俱在佛邊，而為苾芻，修持梵行，即作是言：「我兄優樓頻螺，此摩伽陀國王及人民，尊重恭敬，供養于汝，汝於今時，何所見聞，乃于大沙門邊，而能出家，修持梵行？我觀是事，甚為希有。」

優樓頻螺迦葉言：「佛世尊者，具大神通，有大威力，能作種種神變等事，我見是相，乃發凈信，于佛法中，出家修道。汝今宜應亦發凈信，歸佛出家。」

是時，那提迦葉聞其語已，發出家心，即與眷屬，前詣佛所，偏袒右肩，右膝著地，合掌頂禮，而白佛言：「世尊！我等歸佛出家，奉持戒律，愿佛攝受。」

佛言：「善來，汝今於我法中，修持梵行。」時彼那提迦葉，鬚髮自落，袈裟被身，執持應器成苾芻相。彼諸眷屬，亦各出家。

複次，那提迦葉即時取彼先事火具，所謂凈草、虎皮、牛皮、果樹皮、三杖、凈水瓶、珂哩哥潔凈器等，而悉棄擲泥連河中。

爾時，伽耶迦葉亦在彼河下流之側，與二百眷屬俱，見所棄擲事火之具流至彼已，

【現代漢語翻譯】現代漢語譯本：那時，那提迦葉（Nadi Kasyapa，人名，優樓頻螺迦葉之弟），在那條河的下游邊，和他的三百個眷屬在一起，看見被丟棄的祭火用具漂流到那裡，就想：『我的哥哥優樓頻螺迦葉（Uruvilva Kasyapa，人名，事火外道首領），難道是被其他人或非人所惱害了嗎？如果不是這樣，為什麼要把他用的東西都丟掉呢？』這樣想著，就和他的眷屬一起，前往他哥哥那裡。到了之後，就看見他的哥哥和五百個眷屬，都在佛陀身邊，並且已經成為比丘，修行梵行，就說：『我的哥哥優樓頻螺，摩伽陀（Magadha，古印度國名）國王和人民，都非常尊重恭敬地供養你，你現在看到了什麼，聽到了什麼，竟然在大沙門（Sramana，指釋迦牟尼佛）這裡出家，修行梵行？我看這件事，真是太稀奇了。』優樓頻螺迦葉說：『佛世尊（Buddha，對佛的尊稱）具有大神力，有大威力，能夠做出各種神奇變化的事情，我看到了這些景象，就生起了清凈的信心，所以在佛法中出家修行。你現在也應該生起清凈的信心，歸依佛陀出家。』當時，那提迦葉聽了他的話后，生起了出家之心，就和他的眷屬一起，來到佛陀那裡，袒露右肩，右膝跪地，合掌頂禮，對佛陀說：『世尊！我們歸依佛陀出家，奉持戒律，希望佛陀能夠接納我們。』佛陀說：『善來（Welcome），你們現在可以在我的法中，修行梵行。』當時，那提迦葉的頭髮和鬍鬚自然脫落，袈裟穿在身上，拿著應器，成爲了比丘的形象。他的那些眷屬，也都各自出家。此外，那提迦葉立刻拿走他先前祭火的用具，也就是凈草、虎皮、牛皮、果樹皮、三杖、凈水瓶、珂哩哥（Karikola，一種潔凈器）等，全部丟到尼連禪河（Nairanjana River）中。當時，伽耶迦葉（Gaya Kasyapa，人名，優樓頻螺迦葉和那提迦葉之弟）也在那條河的下游邊，和他的兩百個眷屬在一起，看見被丟棄的祭火用具漂流到那裡，

【English Translation】 English version: Then, Nadi Kasyapa (name of a person, younger brother of Uruvilva Kasyapa), on the bank of the lower reaches of that river, together with his three hundred followers, saw the fire-worship implements being discarded and floating to that place. He then thought: 'Could it be that my elder brother, Uruvilva Kasyapa (name of a person, leader of fire-worshipping heretics), has been harmed by some human or non-human being? If not, why would he discard the things he uses?' Having thought this, he went with his followers to where his elder brother was. Having arrived, he saw his elder brother and five hundred followers, all by the Buddha's side, and having become Bhikkhus, practicing the Brahma-conduct. He then said: 'My elder brother, Uruvilva, the king and people of Magadha (name of an ancient Indian kingdom) greatly respect and reverently make offerings to you. What have you seen and heard now, that you are able to renounce the household life and practice the Brahma-conduct by the side of the great Sramana (Sramana, referring to Sakyamuni Buddha)? I see this matter as very rare.' Uruvilva Kasyapa said: 'The World-Honored Buddha (Buddha, a respectful title for the Buddha) possesses great supernatural powers and great might, and is able to perform various miraculous transformations. Seeing these signs, I developed pure faith, and therefore renounced the household life and practiced the Way in the Buddha's Dharma. You should also develop pure faith now, and take refuge in the Buddha and renounce the household life.' At that time, Nadi Kasyapa, having heard his words, developed the mind of renunciation, and together with his followers, went before the Buddha, bared his right shoulder, knelt on his right knee, joined his palms in reverence, and said to the Buddha: 'World-Honored One! We take refuge in the Buddha and renounce the household life, upholding the precepts. May the Buddha accept us.' The Buddha said: 'Welcome (Welcome), you may now practice the Brahma-conduct in my Dharma.' At that time, Nadi Kasyapa's hair and beard naturally fell off, the kasaya robe was worn on his body, and holding the alms bowl, he became a Bhikkhu. Those followers of his also each renounced the household life. Furthermore, Nadi Kasyapa immediately took those fire-worship implements that he had previously used, namely the clean grass, tiger skin, cow skin, fruit tree bark, three staffs, clean water bottle, Karikola (Karikola, a kind of cleansing utensil), etc., and discarded them all into the Nairanjana River (Nairanjana River). At that time, Gaya Kasyapa (name of a person, younger brother of Uruvilva Kasyapa and Nadi Kasyapa) was also on the bank of the lower reaches of that river, together with his two hundred followers, saw the fire-worship implements being discarded and floating to that place,

乃作是念：「我兄優樓頻螺迦葉、那提迦葉，豈非為彼人或非人所惱害耶？若不然者，何故棄擲所用之物？」

作是念已，即與眷屬，漸次前詣，詢問其故。乃見二兄並諸眷屬，俱在佛邊，而為苾芻，修持梵行。即作是言：「我兄優樓頻螺，此摩伽陀國王及人民，尊重恭敬，供養于汝，汝於今時，何所見聞，乃于大沙門邊，而能出家，修持梵行？我觀是事，甚為希有。」

優樓頻螺迦葉言：「佛世尊者，具大神通，有大威力，能作種種神變等事，我見是相，乃發凈信，于佛法中，出家修道。汝今宜應亦發凈信，歸佛出家。」

是時，伽耶迦葉聞其語已，發出家心，即與眷屬，前詣佛所，偏袒右肩，右膝著地，合掌頂禮，而白佛言：「世尊！我等歸佛出家，奉持戒律，愿佛攝受。」

佛言：「善來，汝今於我法中，修持梵行。」時彼伽耶迦葉，鬚髮自落，袈裟被身，執持應器，成苾芻相。彼諸眷屬，亦各出家。

複次，伽耶迦葉即時取彼先事火具，所謂凈草、虎皮、牛皮、果樹皮、三杖、凈水瓶、珂哩歌潔凈器等，而悉棄擲泥連河中。

如是三迦葉並諸眷屬，俱出家已。時尊者優樓頻螺迦葉于眷屬眾中，即謂一人言：「汝往頻婆娑羅王所，如我詞曰：『優樓頻螺迦葉告白王言，我

【現代漢語翻譯】現代漢語譯本：他於是這樣想：『我的哥哥 Uruvilva-Kasyapa（優樓頻螺迦葉，人名，事火外道首領）, Nadi-Kasyapa（那提迦葉，人名，事火外道）莫非是被那些人或非人所惱害了嗎？如果不是這樣，為什麼會丟棄他們所用的東西呢？』

這樣想著，他就和他的眷屬，逐漸向前走去，詢問其中的緣故。然後看見他的兩個哥哥和所有的眷屬，都在佛陀身邊，並且已經成為比丘，修持梵行。他就這樣說：『我的哥哥 Uruvilva（優樓頻螺），摩伽陀（Magadha，古印度國名）國王和人民，都非常尊重恭敬，供養於你，你現在，看到了什麼，聽到了什麼，竟然在大沙門（指佛陀）這裡，出家修持梵行？我看這件事，真是太稀奇了。』

Uruvilva-Kasyapa（優樓頻螺迦葉）說：『佛陀世尊，具有大神力，有大威力，能夠做出種種神奇變化的事情，我看到了這些景象，就生起了清凈的信心，在佛法中，出家修道。你現在應該也生起清凈的信心，歸依佛陀出家。』

這時，Gaya-Kasyapa（伽耶迦葉）聽了他的話后，生起了出家的心，就和他的眷屬，來到佛陀那裡，袒露右肩，右膝跪地，合掌頂禮，對佛陀說：『世尊！我們歸依佛陀出家，奉持戒律，希望佛陀能夠接納我們。』

佛陀說：『善來，你現在可以在我的法中，修持梵行。』當時 Gaya-Kasyapa（伽耶迦葉），頭髮和鬍鬚自然脫落，袈裟披在身上，手持應器（缽），成爲了比丘的形象。他的那些眷屬，也都各自出家。

再次，Gaya-Kasyapa（伽耶迦葉）立刻拿走他們先前用來事火的器具，也就是那些乾淨的草、虎皮、牛皮、果樹皮、三杖、凈水瓶、珂哩歌潔凈器等等，全部都丟棄到尼連禪河（Nairanjana River）中。

就這樣，三迦葉（三迦葉指優樓頻螺迦葉、那提迦葉和伽耶迦葉）和他們的所有眷屬，都出家了。當時，尊者 Uruvilva-Kasyapa（優樓頻螺迦葉）在眷屬眾人中，對其中一個人說：『你到頻婆娑羅王（Bimbisara，古印度國王）那裡去，按照我的話這樣說：『Uruvilva-Kasyapa（優樓頻螺迦葉）告訴國王說，我...』

【English Translation】 English version: He then thought: 'Could it be that my brothers Uruvilva-Kasyapa (Uruvilva-Kasyapa, a person's name, leader of fire-worshipping heretics), and Nadi-Kasyapa (Nadi-Kasyapa, a person's name, fire-worshipping heretic) are being harassed by humans or non-humans? If not, why would they discard their belongings?'

Having thought this, he and his retinue gradually approached and inquired about the reason. Then he saw his two brothers and all their retinue were by the Buddha's side, having become Bhikkhus, practicing the Brahma-faring. He then said: 'My brother Uruvilva (Uruvilva), the King and people of Magadha (Magadha, an ancient Indian kingdom) greatly respect and revere you, offering you their support. What have you seen or heard now, that you have renounced the household life and are practicing the Brahma-faring with this great Sramana (referring to the Buddha)? I find this matter very rare.'

Uruvilva-Kasyapa (Uruvilva-Kasyapa) said: 'The Buddha, the World Honored One, possesses great supernatural powers and great might, capable of performing various miraculous transformations. Having seen these signs, I developed pure faith and renounced the household life to cultivate the path in the Buddha's Dharma. You should also develop pure faith and take refuge in the Buddha to renounce the household life.'

At that time, Gaya-Kasyapa (Gaya-Kasyapa), having heard his words, developed the intention to renounce the household life. He and his retinue then approached the Buddha, bared his right shoulder, knelt on his right knee, joined his palms in reverence, and said to the Buddha: 'World Honored One! We take refuge in the Buddha to renounce the household life, upholding the precepts. May the Buddha accept us.'

The Buddha said: 'Welcome, you may now practice the Brahma-faring in my Dharma.' At that time, Gaya-Kasyapa (Gaya-Kasyapa), his hair and beard naturally fell off, the Kasaya robe covered his body, and holding an alms bowl, he became a Bhikkhu. His retinue also renounced the household life.

Furthermore, Gaya-Kasyapa (Gaya-Kasyapa) immediately took the implements they previously used for fire worship, namely the clean grass, tiger skin, cow skin, fruit tree bark, three staffs, clean water bottle, and the Kari-Goka cleansing utensils, and discarded them all into the Nairanjana River (Nairanjana River).

Thus, the three Kasyapas (The three Kasyapas refer to Uruvilva-Kasyapa, Nadi-Kasyapa, and Gaya-Kasyapa) and all their retinue, having renounced the household life. At that time, the Venerable Uruvilva-Kasyapa (Uruvilva-Kasyapa), among the assembly of his retinue, said to one person: 'Go to King Bimbisara (Bimbisara, an ancient Indian king), and say to him according to my words: 'Uruvilva-Kasyapa (Uruvilva-Kasyapa) informs the King, I...'

今並弟眷屬俱，已隨佛出家修道，我先受王諸有信施，今日已還，愿王止息。』」使人受命，即往白王。

爾時，世尊化三迦葉已，與如是等苾芻眾俱，往詣象頭山。到已安止，即作是念：「迦葉眷屬，雖復耆舊先事火天宗信火法，而不能知諸法無常，我今為說。」世尊作是念已，即時踴身，于虛空中，現大火焰，光明熾盛如是現已。還複本座，告諸苾芻言：「汝等當知，眼根無常，色境無常，眼識無常，眼觸無常。眼觸為緣所生，苦樂舍受，皆悉無常。耳鼻舌身意根無常，聲香味觸法境無常，耳鼻舌身意識無常，耳鼻舌身意觸無常，耳鼻舌身意觸為緣所生諸受，皆悉無常。諸苾芻！貪火無常，瞋火無常，癡火無常，生老死憂悲苦惱，皆悉無常。諸苾芻！是故汝等應如是知諸法無常。

「複次，諸苾芻！汝等當知，眼根不受，色境不受，眼識不受，眼觸不受，眼觸為緣所生諸受，皆悉不受。耳鼻舌身意根不受，聲香味觸法境不受，耳鼻舌身意識不受，耳鼻舌身意觸不受，耳鼻舌身意觸為緣所，生諸受，皆悉不受。

「諸苾芻！由如是故，一切法不受，以不受故，即遠離塵垢，而得解脫。我生已盡，梵行已立，所作已辦，不受後有。」

佛說是法時，會中有六十苾芻，不受諸法，得心解脫，余

【現代漢語翻譯】現代漢語譯本：現在我和弟弟以及家眷都一起跟隨佛陀出家修行，我之前接受國王的各種供養，今天已經歸還，希望國王停止（供養）。』派人接受命令，立即去稟告國王。

當時，世尊教化了三迦葉（Three Kashyapas，指三位名為迦葉的兄弟）后，與這些比丘眾一起前往象頭山（Elephant Head Mountain）。到達后安頓下來，心想：『迦葉的眷屬，雖然年老而且過去信奉火天，崇信火法，卻不能瞭解諸法無常的道理，我現在為他們宣說。』世尊這樣想后，立即騰身而起，在虛空中顯現巨大的火焰，光明熾盛。顯現完畢后，回到原來的座位，告訴各位比丘說：『你們應當知道，眼根是無常的，色境是無常的，眼識是無常的，眼觸是無常的。以眼觸為因緣所產生的苦、樂、舍受，都是無常的。耳、鼻、舌、身、意根是無常的，聲、香、味、觸、法境是無常的，耳、鼻、舌、身、意識是無常的，耳、鼻、舌、身、意觸是無常的，以耳、鼻、舌、身、意觸為因緣所產生的各種感受，都是無常的。各位比丘！貪慾之火是無常的，嗔恚之火是無常的，愚癡之火是無常的，生、老、死、憂、悲、苦惱，都是無常的。各位比丘！因此你們應當這樣瞭解諸法無常的道理。

『再者，各位比丘！你們應當知道，眼根是不可接受的，色境是不可接受的，眼識是不可接受的，眼觸是不可接受的，以眼觸為因緣所產生的各種感受，都是不可接受的。耳、鼻、舌、身、意根是不可接受的，聲、香、味、觸、法境是不可接受的，耳、鼻、舌、身、意識是不可接受的，耳、鼻、舌、身、意觸是不可接受的，以耳、鼻、舌、身、意觸為因緣所產生的各種感受，都是不可接受的。

『各位比丘！因為這個緣故，一切法都是不可接受的，因為不可接受的緣故，就能遠離塵垢，而得到解脫。我已經了脫生死，清凈的修行已經確立，該做的事情已經做完，不再受後世的輪迴。』

佛陀宣說這個法的時候，在場的六十位比丘，因為不接受諸法，而得到心靈的解脫，其餘的...

【English Translation】 English version: 'Now, my younger brother and his family have all followed the Buddha to renounce the world and cultivate the Way. I previously received various offerings from the king, which I have now returned. I hope the king will cease (the offerings).' He sent a messenger to receive the order and immediately report to the king.

At that time, after the World Honored One had converted the Three Kashyapas (Three Kashyapas, referring to three brothers named Kashyapa), he went with such a gathering of Bhikshus to Elephant Head Mountain (Elephant Head Mountain). Having arrived and settled down, he thought: 'The Kashyapas' family, although old and formerly worshiping the fire deity and believing in fire rituals, cannot understand the impermanence of all dharmas. Now I will speak for them.' Having thought this, the World Honored One immediately rose up and manifested a great flame in the empty sky, its light blazing brightly. Having manifested this, he returned to his original seat and told the Bhikshus: 'You should know that the eye faculty is impermanent, the object of sight is impermanent, eye consciousness is impermanent, eye contact is impermanent. The feelings of suffering, pleasure, and indifference that arise from eye contact are all impermanent. The ear, nose, tongue, body, and mind faculties are impermanent, sound, smell, taste, touch, and dharma objects are impermanent, ear, nose, tongue, body, and mind consciousness are impermanent, ear, nose, tongue, body, and mind contact are impermanent, and the various feelings that arise from ear, nose, tongue, body, and mind contact are all impermanent. Bhikshus! The fire of greed is impermanent, the fire of hatred is impermanent, the fire of delusion is impermanent, birth, old age, death, sorrow, grief, suffering, and distress are all impermanent. Bhikshus! Therefore, you should understand the impermanence of all dharmas in this way.'

'Furthermore, Bhikshus! You should know that the eye faculty is not to be accepted, the object of sight is not to be accepted, eye consciousness is not to be accepted, eye contact is not to be accepted, and the various feelings that arise from eye contact are all not to be accepted. The ear, nose, tongue, body, and mind faculties are not to be accepted, sound, smell, taste, touch, and dharma objects are not to be accepted, ear, nose, tongue, body, and mind consciousness are not to be accepted, ear, nose, tongue, body, and mind contact are not to be accepted, and the various feelings that arise from ear, nose, tongue, body, and mind contact are all not to be accepted.'

'Bhikshus! Because of this, all dharmas are not to be accepted. Because they are not to be accepted, one can be free from defilement and attain liberation. My birth is exhausted, the pure conduct is established, what needed to be done is done, and I will not be reborn again.'

When the Buddha spoke this Dharma, sixty Bhikshus in the assembly, by not accepting all dharmas, attained liberation of mind, and the rest...

諸苾芻，亦悉知法。

爾時，世尊說是法已，與苾芻眾，往詣杖林山，到已安止。世尊乃為諸苾芻，現三種神通，所謂神境通、說法通、教誡通，以如是神通，而示利喜。佛言：「諸苾芻！汝等應當如是作意，如是伺察，如是了知，當如是行，即獲利樂。」

時，諸苾芻於是三種神通等事，而悉見聞，示利喜已，會中有得心解脫者，說是伽陀曰：

「像頭山與杖林山，　　世尊說法現神變，　攝伏外道歸正真，　　使彼邪心皆解脫。」

爾時，世尊謂苾芻眾言：「我今欲入王舍大城。」

時頻婆娑羅王，初聞有如來、應供、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊十號具足，出興於世。于諸天人、梵魔、沙門、婆羅門、大眾中，以自智力，而成正覺，宣說諸法，初善、中善、后善文義深遠，純一無雜，圓滿清白，梵行之相。彼佛會中，有優樓頻螺迦葉、那提迦葉、伽耶迦葉，並諸眷屬，歸佛出家，修持梵行。是佛世尊今日欲入王舍大城，其王即敕修治王城內外，街巷道陌，悉令清凈，燒眾名香，散諸妙華，張設珠瓔，樹立幢蓋，如是普遍處處嚴麗。乃至城中，一切人民，發歡喜聲，互相得聞。

時頻婆娑羅王，被新妙衣，著眾寶履，嚴整四兵，與

【現代漢語翻譯】現代漢語譯本：眾位苾芻（bhiksu，比丘），也都通曉佛法。

這時，世尊說完此法，與眾苾芻（bhiksu，比丘）一同前往杖林山，到達后便在那裡安住。世尊於是為眾苾芻（bhiksu，比丘）示現三種神通，即神境通、說法通和教誡通，用這樣的神通來開示利益和歡喜。佛說：『眾位苾芻（bhiksu，比丘）！你們應當這樣用心思考，這樣仔細觀察，這樣清楚瞭解，這樣去實行，就能獲得利益和快樂。』

當時，眾苾芻（bhiksu，比丘）對於這三種神通等事，都親眼見到和親耳聽到，世尊開示利益和歡喜完畢后，集會中有獲得心解脫的人，說了這首伽陀（gatha，偈頌）：

『象頭山與杖林山，世尊說法現神變，攝伏外道歸正真，使彼邪心皆解脫。』

這時，世尊對眾苾芻（bhiksu，比丘）說：『我現在想進入王舍大城。』

當時，頻婆娑羅王（Bimbisara，古印度摩揭陀國國王）最初聽聞有如來（Tathagata，佛的稱號之一）、應供（Arhat，佛的稱號之一）、正等正覺（Samyaksambuddha，佛的稱號之一）、明行足（Vidyacharana-sampanna，佛的稱號之一）、善逝（Sugata，佛的稱號之一）、世間解（Lokavidu，佛的稱號之一）、無上士（Anuttara，佛的稱號之一）、調御丈夫（Purushadamyasarathi，佛的稱號之一）、天人師（Shasta Devamanushyanam，佛的稱號之一）、佛（Buddha，覺悟者）、世尊（Bhagavan，佛的稱號之一）這十個名號都具備的佛陀出現於世。他在諸天、人、梵天、魔、沙門（Shramana，出家修道者）、婆羅門（Brahmana，古印度僧侶階層）和大眾之中，以自己的智慧力量成就正覺，宣說諸法，開始是善的，中間是善的，最後也是善的，文句和意義都深遠，純一無雜，圓滿清白，是梵行的相貌。那位佛陀的集會中，有優樓頻螺迦葉（Uruvilva-kashyapa，佛陀的早期弟子）、那提迦葉（Nadi-kashyapa，佛陀的早期弟子）、伽耶迦葉（Gaya-kashyapa，佛陀的早期弟子），以及他們的眷屬，都歸依佛陀出家，修持梵行。這位佛陀世尊今天想要進入王舍大城，國王就下令修繕王城內外，街巷道路，全部都要清掃乾淨，焚燒各種名貴的香，散佈各種美妙的鮮花，張掛珍珠瓔珞，樹立旗幟和傘蓋，這樣普遍地在各處進行莊嚴和美化。乃至城中所有的人民，都發出歡喜的聲音，互相都能聽到。

當時，頻婆娑羅王（Bimbisara，古印度摩揭陀國國王）穿上嶄新美妙的衣服，穿上各種寶貴的鞋子，整頓好四種軍隊，與...

【English Translation】 English version: The Bhikshus (bhiksu, monks) also all knew the Dharma.

At that time, after the World Honored One finished speaking this Dharma, he went with the assembly of Bhikshus (bhiksu, monks) to the Bamboo Grove Mountain, and after arriving, he rested there. The World Honored One then manifested three kinds of supernormal powers for the Bhikshus (bhiksu, monks), namely the supernormal power of spiritual transformation, the supernormal power of preaching the Dharma, and the supernormal power of instruction. With these supernormal powers, he showed them benefit and joy. The Buddha said, 'All you Bhikshus (bhiksu, monks)! You should contemplate in this way, observe in this way, understand in this way, and practice in this way, and you will obtain benefit and happiness.'

At that time, the Bhikshus (bhiksu, monks) all saw and heard about these three kinds of supernormal powers and other matters. After the World Honored One finished showing them benefit and joy, in the assembly, there were those who had attained liberation of the mind, and they spoke this gatha (gatha, verse):

'Elephant Head Mountain and Bamboo Grove Mountain, the World Honored One preaches the Dharma and manifests supernormal transformations, Subduing the heretics and returning them to the true path, causing their evil minds to all be liberated.'

At that time, the World Honored One said to the assembly of Bhikshus (bhiksu, monks), 'I now wish to enter the great city of Rajagriha (Wangshe city).'

At that time, King Bimbisara (Bimbisara, King of Magadha in ancient India) first heard that there was a Tathagata (Tathagata, one of the titles of the Buddha), an Arhat (Arhat, one of the titles of the Buddha), a Samyaksambuddha (Samyaksambuddha, one of the titles of the Buddha), one accomplished in knowledge and conduct (Vidyacharana-sampanna, one of the titles of the Buddha), a Sugata (Sugata, one of the titles of the Buddha), a knower of the world (Lokavidu, one of the titles of the Buddha), an unsurpassed one (Anuttara, one of the titles of the Buddha), a tamer of men (Purushadamyasarathi, one of the titles of the Buddha), a teacher of gods and men (Shasta Devamanushyanam, one of the titles of the Buddha), a Buddha (Buddha, the awakened one), a World Honored One (Bhagavan, one of the titles of the Buddha), complete with these ten titles, had appeared in the world. Among all the gods, humans, Brahmas, demons, Shramanas (Shramana, renunciates), Brahmins (Brahmana, the priestly class in ancient India), and the great assembly, he had attained perfect enlightenment with his own wisdom and power, and was proclaiming the Dharma, which is good in the beginning, good in the middle, and good in the end, with profound meaning, pure and unmixed, complete and clear, the appearance of Brahma-conduct. In that Buddha's assembly, there were Uruvilva-kashyapa (Uruvilva-kashyapa, an early disciple of the Buddha), Nadi-kashyapa (Nadi-kashyapa, an early disciple of the Buddha), Gaya-kashyapa (Gaya-kashyapa, an early disciple of the Buddha), and their retinues, who had all taken refuge in the Buddha, left home, and were practicing Brahma-conduct. This Buddha, the World Honored One, wishes to enter the great city of Rajagriha (Wangshe city) today, so the king ordered the repair of the city inside and out, the streets and lanes, all to be cleaned, burning various precious incense, scattering various wonderful flowers, hanging pearl necklaces, erecting banners and canopies, thus universally adorning and beautifying everywhere. Even all the people in the city were making sounds of joy, which could be heard by each other.

At that time, King Bimbisara (Bimbisara, King of Magadha in ancient India), wearing new and wonderful clothes, wearing various precious shoes, arranging his fourfold army, and with...

無數眷屬，前後導從，出王舍城，迎候世尊。其王與諸眷屬，出城向遠，漸近世尊，王乃下車，徒步而進。

爾時，世尊與諸苾芻，前後圍繞，諸王舍城。王及眷屬，見佛遠至，肅恭前迎，從佛入城。佛入城時，城中人民，異口同音，說伽陀曰：

「世尊入此王舍城，　　出現師子光明相，　解脫耆年清凈眾，　　彼彼恭敬而圍繞。」

爾時，頻婆娑羅王前導，世尊往迦蘭陀竹林園中。到已，世尊周遍觀察，王乃為佛敷設其座，佛處座已諸苾芻眾，各居佛后。

是時王及眷屬眾中，有禮佛足者，有但合掌頂禮者，有發歡喜心者，有隨發歡喜心即生愛樂者，如是各各伸敬已，退坐一面。王乃復從座起，偏袒右肩，右手執持上妙金瓶，出妙香水，灌世尊手，灌已白言：「我此園林，奉上世尊並四方僧，安止受用此，是最初園林佈施，惟愿世尊，為我納受。」佛即為受。

王禮佛足已，向尊者優樓頻螺迦葉前，歡喜合掌，作如是言：「迦葉此摩伽陀國中，一切人民，宗敬于汝，我亦常所尊重供養，汝今何所見聞，歸佛出家，修持梵行？」

迦葉答言：「大王當知，今佛世尊，具大神通，有大威力，能作種種神變等事，以是緣故，我發凈信，歸佛出家。」

時眾會中，有生疑念：「

【現代漢語翻譯】現代漢語譯本無數眷屬，前後簇擁引導，走出王舍城（Rājagṛha），迎接世尊（Bhagavan）。國王和他的眷屬們，出城向遠處走去，漸漸靠近世尊，國王於是下車，徒步前進。

這時，世尊與眾比丘（bhikṣu）前後圍繞，來到王舍城。國王和眷屬們，看見佛陀遠遠到來，恭敬地向前迎接，跟隨佛陀進入城中。佛陀進入城中時，城中的人們，異口同聲地說偈頌道：

『世尊進入這王舍城，出現師子的光明相，解脫年老的清凈僧眾，他們恭敬地圍繞著佛陀。』

這時，頻婆娑羅王（Bimbisāra）在前面引導，世尊前往迦蘭陀竹林園（Kalandaka Venuvana）。到達后，世尊環顧四周，國王便為佛陀鋪設座位，佛陀坐下後，眾比丘各自在佛陀身後就座。

這時，國王和眷屬眾人中，有的禮拜佛足，有的只是合掌頂禮，有的心生歡喜，有的隨之生起愛慕之情，這樣各自表達敬意后，退坐在一旁。國王於是又從座位上站起，袒露右肩，右手拿著上好的金瓶，取出美妙的香水，灌注在世尊手上，灌注完畢后稟告說：『我將這園林，奉獻給世尊和四方僧眾，請在此安住享用，這是最初的園林佈施，希望世尊，能夠接受我的供養。』佛陀便接受了。

國王禮拜佛足后，向尊者優樓頻螺迦葉（Uruvilvā-Kāśyapa）合掌致意，這樣說道：『迦葉，在這摩伽陀國（Magadha）中，所有的人民，都尊敬您，我也常常尊重供養您，您現在看到了什麼，聽到了什麼，皈依佛陀出家，修持梵行呢？』

迦葉回答說：『大王應當知道，現在的佛陀世尊，具有大神力，有大威力，能夠做出種種神通變化等事，因為這個緣故，我生起清凈的信心，皈依佛陀出家。』

這時，大眾會中，有人產生了疑問：

【English Translation】 English version Countless attendants, leading and following, went out of Rājagṛha (王舍城), to welcome the Bhagavan (世尊). The king and his retinue went out of the city towards the distance, gradually approaching the Bhagavan, and the king then alighted from his chariot and proceeded on foot.

At that time, the Bhagavan, surrounded by many bhikṣus (比丘) before and behind, arrived at Rājagṛha. The king and his retinue, seeing the Buddha approaching from afar, respectfully went forward to greet him and followed the Buddha into the city. When the Buddha entered the city, the people in the city, with one voice, spoke this gāthā (偈頌):

'The Bhagavan enters this Rājagṛha, Appearing with the light of a lion, Liberating the aged and pure assembly, They respectfully surround him.'

At that time, King Bimbisāra (頻婆娑羅王) led the way, and the Bhagavan went to Kalandaka Venuvana (迦蘭陀竹林園). Having arrived, the Bhagavan looked around, and the king then prepared a seat for the Buddha. After the Buddha was seated, the bhikṣus each took their places behind the Buddha.

At that time, among the king and his retinue, some bowed at the Buddha's feet, some simply joined their palms in reverence, some felt joy, and some immediately developed affection along with their joy. Having each expressed their respect in this way, they withdrew and sat to one side. The king then rose again from his seat, bared his right shoulder, held a supreme golden vase in his right hand, took out exquisite fragrant water, and poured it on the Bhagavan's hands. Having poured it, he said: 'I offer this garden to the Bhagavan and the Sangha (僧) of the four directions. Please reside here and enjoy it. This is the first donation of a garden. May the Bhagavan accept my offering.' The Buddha then accepted it.

After the king bowed at the Buddha's feet, he joined his palms in joy towards the venerable Uruvilvā-Kāśyapa (優樓頻螺迦葉), saying: 'Kāśyapa, in this Magadha (摩伽陀) country, all the people respect you, and I also always respect and make offerings to you. What have you now seen or heard that you have renounced your home and are practicing the Brahmacharya (梵行) under the Buddha?'

Kāśyapa replied: 'Great King, you should know that the present Buddha Bhagavan has great supernatural powers and great might, and can perform various miraculous transformations. For this reason, I have developed pure faith and have renounced my home under the Buddha.'

At that time, in the assembly, some had doubts:

此優樓頻螺迦葉，今在大沙門邊，修持梵行，何所求耶？此能歸心，佛能攝受，互見何相，致如是耶？」

又復眾中，有作是言：「此優樓頻螺迦葉，今在大沙門邊，修持梵行，不復能得頻婆娑羅王恭敬供養。」

爾時，世尊知眾疑已，即告尊者優樓頻螺迦葉言：「迦葉！汝今知時，宜現神通。」

是時，迦葉受佛敕已，隨其所應，即入三摩地，猶如鵝王，起現空中，以神通力，身上出火，身下出水；身下出火，身上出水；右邊出火，左邊出水；左邊出火，右邊出水；于其四方，現行坐臥相。現是神通已，從空而下，還住佛前，偏袒右肩，右膝著地，合掌恭敬，頂禮世尊，作是白言：「佛是我師，我是聲聞弟子，若我所知，若我不知，佛悉能知，如佛所了知，是為最上知。」

佛言：「迦葉！汝先所作事火之法，汝見何義，為于其中得寂靜耶？能作染耶？如汝所作，皆不解脫，今問此義，汝隨應答。」

迦葉白佛言：「我無智故，先所不知，世尊大龍，善為救度，令我今時見無上句。世尊！我先所作，以飲食供設，然火祀天，實不解脫。而飲食者，設使美味種種具足，終不能離三欲之數，今蒙佛開導，我如是見。」

佛言：「迦葉！又如汝所作事火等法，于天人世間，不可愛樂

【現代漢語翻譯】現代漢語譯本：『這位優樓頻螺迦葉（Uruvilva-Kashyapa，人名，事火外道首領），現在在那位大沙門（指佛陀）身邊，修行梵行，他所尋求的是什麼呢？他能夠歸心於佛陀，佛陀能夠攝受他，他們之間互相展現了什麼，才導致了這樣的結果呢？』

又有人說：『這位優樓頻螺迦葉，現在在那位大沙門身邊，修行梵行，不能再得到頻婆娑羅王（Bimbisara，古印度摩揭陀國國王，佛教的護法）的恭敬供養了。』

這時，世尊知道大眾的疑惑，就告訴尊者優樓頻螺迦葉說：『迦葉！你現在知道時機到了，應該展現神通。』

當時，迦葉接受佛的命令后，隨著他所應展現的，立即進入三摩地（Samadhi，禪定），猶如鵝王，從地上升起，顯現在空中，以神通力，身上出火，身下出水；身下出火，身上出水；右邊出火，左邊出水；左邊出火，右邊出水；在他的四方，展現行走、站立、坐著、躺臥的姿態。展現這些神通后，從空中下來，回到佛陀面前，袒露右肩，右膝著地，合掌恭敬，頂禮世尊，這樣說道：『佛陀是我的老師，我是聲聞弟子，我所知道的，或者我所不知道的，佛陀全部都知道，如佛陀所了知的，是為最上之知。』

佛陀說：『迦葉！你先前所做的事火之法，你從中看到了什麼意義，是爲了在其中得到寂靜嗎？還是能產生污染呢？如你所做的，都不能解脫，現在問你這些道理，你隨你的理解回答。』

迦葉對佛陀說：『我因為沒有智慧，先前不知道，世尊大龍（比喻佛陀）善於救度，使我今天得見無上之句。世尊！我先前所做，用飲食供養，然後祭祀火天，實際上不能解脫。而飲食，即使美味種種具備，終究不能脫離三欲（指色慾、食慾、睡眠慾）的範疇，現在蒙佛開導，我才這樣認識到。』

佛陀說：『迦葉！又如你所做的事火等法，在天人世間，是不可喜愛的。』

【English Translation】 English version: 『This Uruvilva-Kashyapa (name of a person, leader of fire-worshipping heretics), now is by the side of that great Shramana (referring to the Buddha), practicing Brahma-conduct, what is he seeking? He is able to turn his heart to the Buddha, and the Buddha is able to receive him, what mutual displays have occurred between them, leading to such a result?』

Again, some in the assembly said: 『This Uruvilva-Kashyapa, now is by the side of that great Shramana, practicing Brahma-conduct, and can no longer receive the respectful offerings of King Bimbisara (king of Magadha in ancient India, a protector of Buddhism).』

At that time, the World-Honored One, knowing the doubts of the assembly, then said to the Venerable Uruvilva-Kashyapa: 『Kashyapa! Now you know the time is right, you should display your supernormal powers.』

At that time, Kashyapa, having received the Buddha's command, according to what he should display, immediately entered Samadhi (meditative state), like a goose king, rising up and appearing in the sky, with supernormal powers, fire coming out of his body, water coming out from below his body; fire coming out from below his body, water coming out from above his body; fire coming out from the right side, water coming out from the left side; fire coming out from the left side, water coming out from the right side; in all four directions, displaying the postures of walking, standing, sitting, and lying down. Having displayed these supernormal powers, he descended from the sky, returned to the Buddha's presence, bared his right shoulder, placed his right knee on the ground, joined his palms respectfully, prostrated before the World-Honored One, and said: 『The Buddha is my teacher, I am a Shravaka (disciple who learns by hearing) disciple, what I know, or what I do not know, the Buddha knows all, as the Buddha knows, that is the supreme knowledge.』

The Buddha said: 『Kashyapa! The fire-worshipping practices you did before, what meaning did you see in them, was it to attain tranquility, or did it produce defilement? As you have done, none can lead to liberation, now I ask you these principles, answer according to your understanding.』

Kashyapa said to the Buddha: 『Because I lacked wisdom, I did not know before, the World-Honored One, the great dragon (metaphor for the Buddha), is skilled in saving, enabling me to see the unsurpassed phrase today. World-Honored One! What I did before, using food and drink as offerings, and then sacrificing to the fire gods, in reality cannot lead to liberation. And food and drink, even if delicious and complete in every way, ultimately cannot escape the realm of the three desires (desire for sensual pleasures, desire for food, desire for sleep), now having received the Buddha's guidance, I understand it in this way.』

The Buddha said: 『Kashyapa! Furthermore, the fire-worshipping and other practices you have done, in the world of gods and humans, are not pleasing.』

。」

迦葉白佛言：「我今于佛正法，見最上句，住寂靜意，畢竟不復墮于欲有，別異教中更不修習，是故棄捨事火等法。」

爾時，尊者那提迦葉白尊者優樓頻螺迦葉言：「佛世尊者，證涅槃法，離過無染，最上清凈，出世說法，廣大利益。而汝迦葉，亦能善說。」

爾時，尊者伽耶迦葉為頻婆娑羅王說伽陀曰：

「善來大王聽我說，　　我大居止伽耶山，　正等正覺出世間，　　說涅槃句我得利。　佛最勝者大象龍，　　無上調伏最上尊，　無畏善御諸眾生，　　三摩呬多心寂靜。　我昔長夜心染污，　　起諸邪見不解脫，　佛今破我邪見心，　　一切纏結皆消散。」

是時，眾會疑念皆息，乃知尊者優樓頻螺迦葉，並諸眷屬，歸佛出家，修持梵行，甚為希有。

爾時，世尊知彼眾會已息疑心，乃為頻婆娑羅王等，宣說法要，如先佛世尊所說法式，謂施論、戒論、生天之論，欲為染污，生諸過失，愛若不生心即離障。

時王並諸眷屬，聞是法已，咸發凈信，歸依佛法僧，受持學句。即於世尊，起安樂心、柔軟心、最上心、離障心、無著心、善順心。

是時，世尊知王及眾心開意解，如先佛世尊所說法式，以無數方便，復為宣說，苦集滅道四諦法門。

【現代漢語翻譯】現代漢語譯本迦葉對佛說：『我現在在佛的正法中，見到了最上的道理，安住于寂靜的心意，最終不再墮入欲界輪迴，也不再在其他的教派中修習，所以捨棄了事火等法。』當時，尊者那提迦葉對尊者優樓頻螺迦葉說：『佛世尊證得了涅槃之法，遠離過失和染污，是最上清凈的，出世說法，廣大利益眾生。而你迦葉，也能很好地說法。』當時，尊者伽耶迦葉為頻婆娑羅王說了偈頌：『大王請聽我說，我居住在伽耶山（地名），正等正覺的佛陀出現在世間，宣說涅槃的道理，我因此而得利益。佛是最殊勝的，如同大象和龍一樣，是無上的調御者，最尊貴，無畏地引導眾生，心意安定而寂靜。我過去長久以來心被染污，生起各種邪見而不能解脫，佛現在破除了我的邪見之心，一切纏縛都消散了。』這時，大眾的疑慮都消除了，才知道尊者優樓頻螺迦葉和他的眷屬，歸依佛陀出家，修持清凈的梵行，這是非常稀有的。當時，世尊知道大眾已經消除了疑心，就為頻婆娑羅王等人宣說佛法的要義，如同過去諸佛世尊所說的法式一樣，講述佈施的功德、持戒的功德、以及投生天界的道理，說明慾望是染污的，會產生各種過失，如果愛慾不生，心就能遠離障礙。當時，國王和他的眷屬，聽了這些佛法后，都生起了清凈的信心，歸依佛、法、僧三寶，受持佛陀的教誨。即刻對世尊生起了安樂的心、柔軟的心、最上的心、遠離障礙的心、沒有執著的心、善良順從的心。當時，世尊知道國王和大眾心意已經開解，如同過去諸佛世尊所說的法式一樣，用無數的方法，再次為他們宣說苦、集、滅、道四諦法門。

【English Translation】 English version Kashyapa said to the Buddha: 'Now, in the Buddha's true Dharma, I have seen the supreme truth, abide in a state of peaceful mind, and will ultimately no longer fall into the realm of desire. I will no longer practice in other religions, therefore I abandon the practices such as fire worship.' At that time, Venerable Nadi Kashyapa said to Venerable Uruvilva Kashyapa: 'The World Honored Buddha has attained the Dharma of Nirvana, is free from faults and defilements, is supremely pure, teaches the Dharma in the world, and greatly benefits beings. And you, Kashyapa, are also able to speak well.' At that time, Venerable Gaya Kashyapa spoke the following gatha (verse) for King Bimbisara: 'Welcome, Great King, listen to what I say. I dwell on Gaya Mountain (place name). The Fully Enlightened One has appeared in the world, speaking the words of Nirvana, and I have benefited from it. The Buddha is the most victorious, like a great elephant and a dragon, the unsurpassed tamer, the most honored, fearlessly guiding all beings, with a mind that is stable and peaceful. In the past, for a long time, my mind was defiled, giving rise to various wrong views and unable to be liberated. Now the Buddha has broken my mind of wrong views, and all entanglements have dissipated.' At this time, the doubts of the assembly were all dispelled, and they knew that Venerable Uruvilva Kashyapa and his retinue had taken refuge in the Buddha, left home, and practiced pure conduct, which was very rare. At that time, the World Honored One knew that the assembly had dispelled their doubts, and then proclaimed the essentials of the Dharma to King Bimbisara and others, according to the Dharma style spoken by the Buddhas of the past, speaking of the merits of giving, the merits of keeping precepts, and the reasons for being born in the heavens, explaining that desire is defiling and will produce various faults. If desire does not arise, the mind can be free from obstacles. At that time, the king and his retinue, having heard this Dharma, all developed pure faith, took refuge in the Buddha, the Dharma, and the Sangha, and upheld the teachings of the Buddha. Immediately, they developed a mind of peace and joy, a gentle mind, a supreme mind, a mind free from obstacles, a mind without attachment, and a mind of good obedience towards the World Honored One. At that time, the World Honored One knew that the king and the assembly had opened their minds and understood, and according to the Dharma style spoken by the Buddhas of the past, with countless skillful means, He again proclaimed to them the Four Noble Truths of suffering, accumulation, cessation, and the path.

時王並眾不起于座，悉能了知苦集滅道四聖諦理，見法知法，得白凈法、平等法、堅固法、安住法、無恚法、無壞法、無墮法，猶如白衣易受染色，王等獲利，亦復如是。

時王並諸眷屬，蒙佛宣說法要，示利喜已，從座而起，頂禮佛足。是時有守空神、守種子神、守國界神、守事業神、守草神、守木神、守畜類神、守樹林神、守道路神，如是諸神，咸作人言，互相謂曰：「世尊具大神通，有大威力，能作種種神變等事。」即說伽陀曰：

「今日頻婆娑羅王，　　並諸眷屬歸依佛，　聞法獲利竹林中，　　我等諸神亦歸佛。」

爾時，頻婆娑羅王並諸眷屬，右繞世尊，出離眾會。

複次，王舍城有一外道，名刪阇夜，與自眷屬，居止其中。而刪阇夜，后亡歿已，彼二弟子，一名舍利子，一名大目乾連。是二弟子，棄捨彼眾已，互相謂言：「我等二人，若先有所證，必相告語。」

後於一時，有尊者烏波西那，食時著衣持缽，入王舍城，次第乞食。時舍利子，見彼尊者自遠而來，諸根調寂，威儀整肅，即作是念：「今此尊者威儀進止，希有最上。」念已，前詣問言：「尊者！汝師何人？復說何法。」

烏波西那答言：「我師是大沙門，于大眾中，決定宣說無屈伏力廣大法門。」

舍利子言：「汝今可能于彼法門，若少若多，為我宣說。」

烏波西那言：「我師所說，緣生之法。緣生法者，謂一切法從因緣生、從因緣滅。」復以是義，說伽陀曰：

「若法因緣生，　　法亦因緣滅，　是生滅因緣，　　佛大沙門說。」

時，舍利子聞是法已，遠塵離垢，得法眼凈，即說伽陀曰：

「如是緣生妙章句，　　尊者為我善開示，　我于那庾多劫中，　　不見不聞今得遇。」

說是伽陀已，又言：「尊者！世尊今在何處？」

烏波西那答言：「世尊今在迦蘭陀竹林精舍。」又言：「我今得詣世尊處不？」彼答言：「汝當隨意。」

時舍利子憶念大目乾連先所言約，今應往告，念已即往。時大目乾連見舍利子進止威儀勝彼先時，知必證法，乃謂舍利子言：「汝有所證耶？」

舍利子言：「世尊所說緣生之法，烏波西那為我略說，我已證悟，如彼所說伽陀曰：

「『若法因緣生，　　法亦因緣滅，　　是生滅因緣，　　佛大沙門說。』」

大目乾連聞是法已，遠塵離垢，得法眼凈。

佛說此經已，迦葉等諸大聲聞，及一切世間天人、阿修羅、乾闥婆等，聞佛所說，歡喜信受。

佛說初分說經卷下

【現代漢語翻譯】現代漢語譯本舍利子問：『你現在能否就那個法門，或多或少地為我宣說？』烏波西那回答：『我的老師所說的是緣起之法（Pratītyasamutpāda，指一切事物依因緣而生起的法則）。緣起之法，就是說一切法從因緣生，也從因緣滅。』他又用這個道理，說了偈頌：『若法因緣生，法亦因緣滅，是生滅因緣，佛大沙門說。』當時，舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）聽了這法之後，遠離塵垢，得到法眼凈（Dharma-cakṣus，指對佛法的正確理解和證悟），隨即說了偈頌：『如是緣生妙章句，尊者為我善開示，我于那庾多劫中，不見不聞今得遇。』說了偈頌后，又問：『尊者！世尊（Bhagavān，佛陀的尊稱）現在在哪裡？』烏波西那回答：『世尊現在在迦蘭陀竹林精舍（Kalandaka Venuvana，位於古印度王舍城的一處竹林，是佛陀常住的地方）。』又問：『我現在可以去世尊那裡嗎？』他回答：『你可以隨意。』當時，舍利子憶念起大目乾連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通著稱）先前所說好的約定，現在應該去告訴他，想到這裡就去了。當時大目乾連看到舍利子進退的威儀勝過先前，知道他必定證得了法，於是對舍利子說：『你有所證悟了嗎？』舍利子說：『世尊所說的緣起之法，烏波西那為我略說，我已經證悟，就像他所說的偈頌：『若法因緣生，法亦因緣滅，是生滅因緣，佛大沙門說。』』大目乾連聽了這法之後，遠離塵垢，得到法眼凈。佛陀說了這部經后，迦葉（Kāśyapa，佛陀的弟子，以苦行著稱）等各位大聲聞（Śrāvaka，指聽聞佛法而證悟的弟子），以及一切世間的天人（Deva，天神）、阿修羅（Asura，一種好戰的神）、乾闥婆（Gandharva，一種天上的樂神）等，聽了佛陀所說，歡喜信受。佛說初分說經卷下

【English Translation】 English version Śāriputra said, 'Is it now possible for you to expound to me, in small measure or great, that Dharma gate?' Upasena replied, 'What my teacher taught is the Dharma of Dependent Arising (Pratītyasamutpāda, the law that all things arise based on conditions). The Dharma of Dependent Arising means that all dharmas arise from conditions and cease from conditions.' He further explained this meaning by reciting a gatha (verse): 'Whatever dharmas arise from conditions, those dharmas also cease from conditions. This is the cause of arising and ceasing, taught by the Buddha, the great Śramaṇa (ascetic).' At that time, Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom), having heard this Dharma, was freed from dust and defilement, and attained the Dharma-cakṣus (Dharma-eye, clear vision of the Dharma), and immediately recited a gatha: 'Such a wonderful verse on Dependent Arising, the Venerable One has kindly revealed to me. For countless nayuta kalpas (a very long period of time), I have not seen or heard it, but now I have encountered it.' Having recited the gatha, he further asked, 'Venerable One! Where is the Bhagavan (Blessed One, an epithet of the Buddha) now?' Upasena replied, 'The Bhagavan is now at the Kalandaka Venuvana (Bamboo Grove Monastery, a bamboo grove in Rajagriha where the Buddha often stayed).' He further asked, 'May I now go to where the Bhagavan is?' He replied, 'You may do as you wish.' At that time, Śāriputra remembered the prior agreement with Mahāmaudgalyāyana (one of the ten principal disciples of the Buddha, known for his supernatural powers), that he should now go and inform him, and having thought this, he went. At that time, Mahāmaudgalyāyana, seeing that Śāriputra's demeanor and conduct were superior to before, knew that he must have realized the Dharma, and said to Śāriputra, 'Have you realized something?' Śāriputra said, 'The Dharma of Dependent Arising taught by the Bhagavan, Upasena briefly explained to me, and I have realized it, as in the gatha he recited: 'Whatever dharmas arise from conditions, those dharmas also cease from conditions. This is the cause of arising and ceasing, taught by the Buddha, the great Śramaṇa.'" Mahāmaudgalyāyana, having heard this Dharma, was freed from dust and defilement, and attained the Dharma-cakṣus. After the Buddha spoke this sutra, the great Śrāvakas (disciples who attain enlightenment by hearing the Dharma), such as Kāśyapa (one of the Buddha's disciples, known for his ascetic practices), and all the devas (gods), asuras (demigods), gandharvas (celestial musicians), and others in the world, having heard what the Buddha said, rejoiced and accepted it with faith. The End of the First Section Sutra, Scroll Two