T14n0521_佛說梵摩難國王經
大正藏第 14 冊 No. 0521 佛說梵摩難國王經
No. 521
佛說梵摩難國王經
失譯人名今附西晉錄
聞如是：
一時，佛在舍衛國祇樹給孤獨園，與千二百五十比丘俱。
時有國王號名梵摩難，常供養佛及眾僧。每得齋日，王輒宿敕群臣嚴駕，王便導從數千人到佛所，五體投地，稽首佛足。佛每為諸天人民說經法，王輒歡喜恭敬聽經，王宮內亦奉事三尊，清凈齋戒。
王有太子，名均鄰儒，至心精進覺世非常，無生不死者，不貪時榮，白王言：「佛世難值，經法難聞，我今乞欲隨佛作沙門。」王即聽之。
均鄰儒便辭王到佛所，乞為比丘。佛便以手摩其頭，發墮袈裟自然著身。均鄰儒奉持重戒，精進勤修，晝夜不倦，三月日便得羅漢道。
王時不知其已得道，見其勤苦，飯食粗蔬。每往供養，異於眾僧，其心不同，輒謂之言：「我國中珍琦七寶，飯食甘肴無所不有，汝何故，正當樂為沙門乎？」
佛知王用恩愛故，佛便語均鄰儒：「起現威神。」
均鄰儒即承佛教，頭面著地，為佛作禮，輕舉上住空中，飛行變化，分身散體，出入無間畢已，頭面著佛足。王見其道德乃爾，便悲喜交集，五體投地，為均鄰儒作禮。
【現代漢語翻譯】 現代漢語譯本 《佛說梵摩難國王經》
（佚名，今附西晉錄）
我是這樣聽說的：
一時，佛陀在舍衛國祇樹給孤獨園，與一千二百五十位比丘在一起。
當時有一位國王，名叫梵摩難（Brahmānandin，意為喜于梵天），經常供養佛陀和僧眾。每到齋戒日，國王總是提前敕令群臣準備車駕，然後帶領數千人前往佛陀處，五體投地，頂禮佛足。佛陀經常為諸天人民宣說經法，國王總是歡喜恭敬地聽經，王宮內也奉事三寶，清凈齋戒。
國王有一位太子，名叫均鄰儒（Kuṇḍarika，意為白蓮花），他真心精進，覺悟到世間非常，生死無常，不貪戀世間的榮華。他稟告國王說：『佛陀住世非常難遇到，經法也非常難聽聞，我現在懇求跟隨佛陀出家做沙門。』國王就答應了他。
均鄰儒於是告別國王，來到佛陀處，請求出家為比丘。佛陀便用手摩他的頭，他的頭髮自然脫落，袈裟自然穿在身上。均鄰儒奉持重戒，精進勤修，日夜不懈，三個月就證得了阿羅漢果。
當時國王不知道他已經得道，見他修行勤苦，飲食粗糙。每次前去供養時，對他和對其他僧眾有所不同，心中不悅，就對他說：『我的國家中珍寶奇物、美味佳餚應有盡有，你為什麼偏偏喜歡做沙門呢？』
佛陀知道國王因為恩愛之情而執著，就對均鄰儒說：『起來，展現你的威神力。』
均鄰儒立即遵從佛陀的教誨，頭面著地，向佛陀頂禮，然後輕輕地升到空中，飛行變化，分身散體，出入無礙，完畢后，頭面著地頂禮佛足。國王見到他有如此的道德神通，悲喜交加，五體投地，向均鄰儒頂禮。
【English Translation】 English version The Buddha Speaks the Brahmānandin King Sutra
(Translator lost, now appended to the Western Jin Dynasty record)
Thus have I heard:
At one time, the Buddha was in the Jeta Grove of Anāthapiṇḍika (Anathapindada's Garden) in Śrāvastī (Savatthi), together with one thousand two hundred and fifty Bhikshus.
At that time, there was a king named Brahmānandin (Brahmānandin, meaning 'Delighting in Brahma'), who regularly made offerings to the Buddha and the Sangha. Whenever a day of fasting arrived, the king would instruct his ministers to prepare the royal carriage in advance, and then he would lead thousands of people to the Buddha's place, prostrating with their five limbs to the ground, and bowing their heads at the Buddha's feet. The Buddha often expounded the Dharma to gods and people, and the king would always listen to the teachings with joy and reverence. Within the royal palace, they also served the Three Jewels, observing pure precepts and fasting.
The king had a crown prince named Kuṇḍarika (Kuṇḍarika, meaning 'White Lotus'), who was sincere and diligent, realizing the impermanence of the world and the unreality of birth and death, and not greedy for worldly glory. He said to the king: 'It is rare to encounter a Buddha in the world, and it is difficult to hear the Dharma. I now beg to follow the Buddha and become a Shramana.' The king then granted his request.
Kuṇḍarika then bid farewell to the king and came to the Buddha's place, requesting to become a Bhikshu. The Buddha then stroked his head with his hand, and his hair naturally fell off, and a kasaya (袈裟, monastic robe) naturally clothed his body. Kuṇḍarika upheld the heavy precepts, diligently cultivated, tirelessly day and night, and within three months attained the state of an Arhat.
At that time, the king did not know that he had already attained the Way, and seeing his diligent practice and coarse food, he treated him differently from the other monks whenever he came to make offerings, and he was displeased in his heart, and said to him: 'In my country, there are countless treasures and delicacies, why do you insist on being a Shramana?'
The Buddha, knowing that the king was attached because of his love, said to Kuṇḍarika: 'Arise and display your spiritual powers.'
Kuṇḍarika immediately obeyed the Buddha's teaching, touched his head to the ground, paid homage to the Buddha, then lightly rose and stayed in the air, flying and transforming, dividing his body and scattering it, entering and exiting without obstruction, and after finishing, touched his head to the Buddha's feet. When the king saw that he had such moral power and spiritual abilities, he was filled with both sorrow and joy, prostrated with his five limbs to the ground, and paid homage to Kuṇḍarika.
佛時令均鄰儒為王說苦空非常四諦之要，王於是意解，即得須陀洹道。
佛語阿難：「比丘有四事，受人施飲食美味衣服善惡，不得有逆：一者、欲福佈施家；二者、不欲逆施者意；三者、或年老或身體有病；四者、恐人行道勤苦。夫欲食美，當存念重戒，一切眾生皆我親屬，但展轉久遠，各更生死，不識其本耳，譬如人身體，有瘡及病者，服藥趣令其愈，不得貪著。夫欲施者，皆當平心不問大小。」
佛於是令阿難臨飯說僧跋，僧跋者眾僧飯皆悉平等(準品次錄二紙八行，諸本皆闕)。
佛說梵摩難國王經
【現代漢語翻譯】 現代漢語譯本：
佛陀當時讓均鄰儒（Junlinru）為國王宣說苦、空、無常、四諦（suffering, emptiness, impermanence, Four Noble Truths）的要義，國王因此領悟，立即證得須陀洹（Sotapanna）果位。
佛告訴阿難（Ananda）說：『比丘有四件事，接受別人的佈施，無論是美味的飲食、衣服，還是好壞，都不得有違逆之心：第一，希望為佈施者帶來福報；第二，不希望違逆佈施者的心意；第三，或者因為自己年老或身體有病；第四，恐怕他人修行道路上勤勞辛苦。想要吃美味的食物時，應當心存重視戒律，一切眾生都是我的親屬，只是輾轉輪迴久遠，各自經歷生死，不認識他們的本來面目罷了。譬如人的身體，有了瘡或者疾病，服藥是爲了讓它痊癒，不得貪戀執著。想要佈施的人，都應當以平等心對待，不問對象的大小。』
佛陀於是讓阿難在吃飯時宣說僧跋（Sengba），僧跋的意思是眾僧的飯食都一律平等。
佛說梵摩難國王經（Fanmonan King）。 （準品次錄二紙八行，諸本皆闕）
【English Translation】 English version:
At that time, the Buddha instructed Junlinru to explain the essentials of suffering, emptiness, impermanence, and the Four Noble Truths to the king. Consequently, the king understood and immediately attained the state of Sotapanna (須陀洹, Stream-enterer).
The Buddha said to Ananda (阿難): 'A Bhikkhu should not have any aversion in four matters when receiving offerings of delicious food, clothing, whether good or bad: Firstly, wishing to bring blessings to the family that makes the offering; Secondly, not wishing to go against the intentions of the giver; Thirdly, either because one is old or physically ill; Fourthly, fearing that others may be diligent and suffer hardships on the path of practice. When desiring to eat delicious food, one should keep in mind the importance of precepts, that all sentient beings are my relatives, but through long cycles of rebirth, each experiences birth and death, and we do not recognize their original faces. For example, if a person's body has sores or illnesses, taking medicine is to heal them, and one should not be greedy or attached. Those who wish to give should treat everyone with equanimity, without regard to their status.'
The Buddha then instructed Ananda to recite the Sengba (僧跋) during mealtime, which means that the meals of all monks are equal.
The Buddha spoke the Fanmonan King Sutra (梵摩難國王經).