T14n0522_普達王經
大正藏第 14 冊 No. 0522 普達王經
No. 522
普達王經
失譯人今附西晉錄
聞如是：
一時，眾祐游于聞物國祇氏之樹給孤獨聚，與千二百五十比丘俱。
時有夫延國王，號名普達，典領諸國，四方貢獻。王身奉佛尊法，未嘗偏抂，常有慈心，愍傷愚民不知三尊，每當齋戒，輒登高觀燒香，還頭面著地，稽首為禮。國中臣民怪王如此，自共議言：「王處萬民之尊，遠近敬伏，發言人從，有何請欲，毀辱威儀，頭面著地？」群臣數數共議，欲諫不敢。
王敕臣下，使嚴當行，王即與吏民數千人，始出宮未遠，忽見一道人，王便下車卻蓋，住其群從，頭面著地，為道人作禮，尋從而還，施設飯食，遂不成行。群臣於是乃諫言：「大王至尊！何宜於道路為此乞丐道人，頭面著地？天下尊貴唯有頭面，加為國主，不與他同。」
王便敕臣下，令求死人頭及牛、馬、豬、羊頭。臣下即遍行求索，歷日乃得，還白王言：「前被教求死人頭及六畜頭，今悉已得。」
王言：「於市賣之。」臣下即使人賣之，牛、馬、豬、羊頭皆已售，但當有人頭未售。
王言：「賤貴賣之，趣使其售，如其不售，便以丐人。」如是歷日，賣既不售，丐
【現代漢語翻譯】 現代漢語譯本 《普達王經》
（佚名，現附於西晉錄）
我聽聞是這樣的：
一時，受人尊敬的佛陀在聞物國祇氏樹給孤獨園（Jetavana Anathapindika-arama，祇氏樹給孤獨園是佛陀常住的精舍）游化，與一千二百五十位比丘在一起。
當時有一位夫延國王，名號普達（Puta，國王名），統治著各個國家，四方都向他進貢。國王自身信奉佛陀的教法，從不偏頗邪枉，常懷慈悲之心，憐憫那些不瞭解三寶（Buddha, Dharma, Sangha，佛、法、僧）的愚昧百姓。每當齋戒之日，他總是登上高處觀望，焚香禮拜，然後頭面著地，行稽首之禮。國內的臣民對此感到奇怪，私下議論說：『國王身居萬民之上的尊位，遠近都敬畏順服，所說的話無人不從，還有什麼請求和慾望，要這樣毀壞自己的威儀，頭面著地呢？』群臣多次商議，想要勸諫卻不敢。
國王命令臣下，準備出行事宜。國王隨即與數千名官吏百姓一同出發，剛出宮門不遠，忽然看見一位道人（指修行者），國王便下車，停止儀仗，讓隨從停下，自己頭面著地，向道人行禮，然後跟隨道人返回，供養飯食，於是沒有繼續出行。群臣於是進諫說：『大王您是至尊之主！為何要在道路上對這位乞討的道人，頭面著地行禮呢？天下最尊貴的就是頭面，更何況您是國主，與其他人不同啊。』
國王便命令臣下，去尋找死人頭以及牛、馬、豬、羊的頭。臣下立即四處尋找，過了幾天才找到，回來稟告國王說：『之前奉命尋找的死人頭和六畜的頭，現在都已經找到了。』
國王說：『拿到市場上賣掉。』臣下就派人去賣，牛、馬、豬、羊的頭都賣掉了，只有人頭賣不出去。
國王說：『不論貴賤，儘快賣掉，如果賣不掉，就送給別人。』就這樣過了一天又一天，賣不掉，送人
【English Translation】 English version Puta King Sutra
Translator lost, now attached to the Western Jin Record
Thus have I heard:
At one time, the Blessed One was dwelling in the Jeta Grove, Anathapindika's monastery (Jetavana Anathapindika-arama, a monastery where the Buddha often stayed) in the land of Sravasti, together with twelve hundred and fifty bhikkhus.
At that time, there was a king of the Fuyan country, named Puta (Puta, the king's name), who ruled over various countries, and all directions paid tribute to him. The king himself revered the Buddha's teachings, never being biased or crooked, and always had a compassionate heart, pitying those ignorant people who did not understand the Three Jewels (Buddha, Dharma, Sangha). Whenever it was a day of fasting and purification, he would always ascend to a high place to observe, burn incense, and then prostrate himself with his head to the ground, performing the Kowtow ritual. The ministers and people of the country found this strange, and privately discussed, saying: 'The king is in a position of honor above all people, and those near and far respect and obey him. His words are followed by all. What requests or desires does he have that he needs to damage his dignity in this way, with his head to the ground?' The ministers discussed this many times, wanting to advise him but not daring to.
The king ordered his ministers to prepare for a journey. The king then set out with several thousand officials and people. Not far from leaving the palace, he suddenly saw a Taoist (referring to a practitioner). The king immediately got out of the carriage, stopped the ceremonial canopy, and had his entourage stop. He prostrated himself with his head to the ground, paying respects to the Taoist, and then followed the Taoist back, offering food and drink, and thus did not continue his journey. The ministers then advised him, saying: 'Your Majesty is the supreme ruler! Why should you prostrate yourself with your head to the ground on the road to this begging Taoist? The most honorable thing in the world is the head and face, especially since you are the ruler of the country, different from others.'
The king then ordered his ministers to find a dead person's head and the heads of cattle, horses, pigs, and sheep. The ministers immediately searched everywhere, and after several days, they found them and reported back to the king, saying: 'We have now obtained all the dead person's head and the heads of the six domestic animals that we were previously ordered to find.'
The king said: 'Sell them in the market.' The ministers then sent people to sell them. The heads of cattle, horses, pigs, and sheep were all sold, but the human head could not be sold.
The king said: 'Sell it cheaply, just sell it quickly. If it can't be sold, then give it away.' So day after day passed, it could not be sold, and giving it away
人又無取者，頭皆膀脹臭處不可近。王便大怒，語臣下言：「卿曹前諫言：『人頭最貴，不可毀辱頭面著地禮道人。』今使賣六畜頭皆售，人頭何故丐人無取者？」
王即敕臣下，嚴駕當出，到城外曠澤中有所問，群臣人民莫不振悚，未知王趣。王即導從出到城外，告群臣言：「卿寧識吾先君時，有小兒常執持蓋者不？」
臣下對曰：「實識有之。」
王言：「今此兒何所在？」對曰：「亡已久遠，乃歷十七年。」
王言：「此兒為人善惡何如？」
對言：「臣等常睹，其承事先王，齋戒恭肅，誠信自守，非法不言。」
王告諸臣：「今若見此兒在時所著衣服，寧識之不？」諸臣對曰：「雖自久遠，臣故識之。」
王顧使邊從，急還內藏，覓取前亡兒衣來，須臾衣至。王曰：「此寧是不？」臣下對曰：「實是其衣。」
王曰：「今儻見兒身，為識之不？」臣下皆默然，良久對曰：「臣自懼蔽闇，卒睹不別。」
王始欲說其本變，前所見道人來到，王大歡喜，起頭面著地，為道人作禮，臣下莫不歡喜。道人就座，王叉手白言：「吾前卒于道路見道人，旋從而還，併爲臣民所見譏怪，諫言：『人頭面最為尊貴，加為國君萬姓之主，四方歸向。何所請欲，為乞丐道
【現代漢語翻譯】 現代漢語譯本：如果有人要拿人頭，（會發現）人頭都腫脹腐臭，令人無法靠近。國王聽后勃然大怒，對臣下說：『你們之前勸諫我說：『人頭最為尊貴，不可毀壞，更不能頭面著地禮拜道人。』現在拿去賣六畜的頭都能賣出去，為什麼人頭卻白送都沒人要呢？』
國王隨即敕令臣下，準備車駕，將要出城，到城外空曠的沼澤中有所問詢，群臣百姓無不驚恐，不知國王意欲何為。國王帶領眾人出城后，告訴群臣說：『你們是否還記得我先王在世時，有個小孩經常拿著傘蓋？』
臣下回答說：『確實記得有這麼個人。』
國王問：『現在這個小孩在哪裡？』回答說：『已經去世很久了，大概有十七年了。』
國王問：『這個小孩為人善惡如何？』
臣下回答說：『我們經常看到，他侍奉先王，齋戒恭敬，誠實守信，不合乎法度的話不說。』
國王告訴眾臣：『現在如果見到這小孩在世時所穿的衣服，你們能認出來嗎？』眾臣回答說：『即使過了很久，我們還是能認出來。』
國王回頭示意身邊的侍從，趕緊回內庫，尋找之前去世小孩的衣服拿來，一會兒衣服就拿來了。國王問：『這是不是他的衣服？』臣下回答說：『確實是他的衣服。』
國王問：『現在如果見到小孩的身體，你們能認出來嗎？』臣下都沉默不語，過了很久才回答說：『我們恐怕眼力昏聵，突然見到也分辨不出來。』
國王正要說出其中的變化，之前見到的道人（Daoren）來到，國王非常高興，起身頭面著地，為道人（Daoren）行禮，臣下無不歡喜。道人（Daoren）就座后，國王合掌說道：『我之前在路上突然見到道人（Daoren），轉身回來，被臣民譏笑怪罪，勸諫我說：『人頭面最為尊貴，何況是作為國君，萬民之主，四方都來歸順。您有什麼請求，要向乞丐道
【English Translation】 English version: If someone were to take the heads, they would find that the heads are swollen and putrid, making them impossible to approach. The king was furious and said to his ministers: 'You previously advised me, saying: 'The human head is the most noble and should not be defiled. One should not prostrate before a Daoren (道人, Taoist priest) with one's head touching the ground.' Now, even the heads of livestock can be sold, so why is it that human heads are given away for free and no one wants them?'
The king then ordered his ministers to prepare the royal carriage, intending to go outside the city to a vast swamp to inquire about something. The ministers and people were all terrified, not knowing what the king intended to do. The king led the procession out of the city and told his ministers: 'Do you remember when my late father was alive, there was a child who often held the parasol?'
The ministers replied: 'Indeed, we remember such a person.'
The king asked: 'Where is this child now?' They replied: 'He has been dead for a long time, about seventeen years.'
The king asked: 'What was this child's character like, good or bad?'
The ministers replied: 'We often saw him serving the late king, observing fasts with reverence, being honest and trustworthy, and not speaking improperly.'
The king told the ministers: 'If you were to see the clothes that this child wore when he was alive, would you recognize them?' The ministers replied: 'Even though it has been a long time, we would still recognize them.'
The king turned to the attendants beside him and ordered them to quickly return to the inner treasury to find the clothes of the deceased child and bring them. Soon the clothes arrived. The king asked: 'Are these his clothes?' The ministers replied: 'Indeed, these are his clothes.'
The king asked: 'If you were to see the child's body now, would you recognize him?' The ministers were silent, and after a long time, they replied: 'We fear that our eyesight is dim, and we would not be able to distinguish him if we suddenly saw him.'
The king was about to reveal the transformation, when the Daoren (道人, Taoist priest) he had seen earlier arrived. The king was overjoyed and prostrated himself with his head touching the ground, paying homage to the Daoren (道人, Taoist priest). The ministers were all delighted. The Daoren (道人, Taoist priest) took his seat, and the king said with his palms together: 'I suddenly saw the Daoren (道人, Taoist priest) on the road earlier, and turned back, which was ridiculed and blamed by the ministers and people, who advised me: 'The human head is the most noble, especially as you are the king, the lord of all people, to whom all directions turn. What do you seek, begging from a Daoren (道人
人，頭面作禮？』吾時敕令，六畜頭及與人頭，俱於市賣之，六畜頭皆售，有人頭無買者，丐人又不取，而是曹所珍貴，今故嚴出亦欲示其本末，有幸之，愿道人屈威，愿為此國臣民，開導愚癡，令知真法，導現橋樑。」
道人即為臣下說王本變：「欲知王者，本是先王時執蓋小兒，常隨先王齋戒一日，奉行正法，清凈守意，不犯諸惡。其後過世，魂神還生，為王作子，今致尊貴，皆由宿行齋戒所致。」
臣下大小，莫不僉然曰：「吾等幸遇得睹道人，愿遂哀愍愚朦，乞為弟子。」
道人告諸臣民：「吾有大師，當從受問。」
諸臣報言：「愿聞大師何所施行？皆盡年命，儻一親奉，受其法言。」
道人告言：「我師號曰佛，身能飛行，頂有圓光，分身散體，變化萬端，奇相三十二，姿好八十章，典領天地萬有二千，獨步三界莫與齊倫，門徒清潔號為沙門，其所教授度脫不唐。」
臣下即啟道人：「佛寧可得見不？」
道人報言：「甚善！當往啟尊。」
臣下問道人言：「佛今所在，去是幾何？」
道人報言：「乃六千餘里。」語言須臾頃，道人便飛到舍衛國，具以啟佛：「彼國人民甚可愍傷，今皆誠心願欲見佛。唯垂大慈，開示真道。」
佛則默然
【現代漢語翻譯】 現代漢語譯本：『人們，（如果）把頭面拿來行禮會怎麼樣？』我當時下令，六畜的頭和人的頭，都在市場上出售，六畜的頭都賣出去了，人的頭卻沒有人買，即使是乞丐也不要。這些（人頭）是他們所珍貴的，現在特意拿出來，也是想讓你們知道事情的本末。如果幸運的話，希望道人您能屈尊，願意為這個國家的臣民，開導他們的愚昧無知，讓他們瞭解真正的佛法，引導他們走向光明之路。」
道人於是為臣下們講述國王的本來面目：「想要知道國王的來歷，他原本是先王在世時執蓋的小孩，經常跟隨先王齋戒一日，奉行正法，清凈身心，不犯各種惡行。他過世之後，魂神轉世，成為國王的兒子，如今能夠如此尊貴，都是由於前世奉行齋戒所致。」
臣下們無論大小，都一致說道：「我們有幸能夠見到道人，希望您能哀憐我們這些愚昧無知的人，懇請您收我們為弟子。」
道人告訴各位臣民：「我有一位大師，你們應當跟隨他學習請教。」
各位臣子稟告道人說：「我們想知道您的大師有什麼樣的修行？我們願意用盡一生的時間，如果能夠親自侍奉他，接受他的教誨。」
道人告訴他們說：「我的老師名叫佛（Buddha），身體能夠飛行，頭頂有圓光，能夠分身散體，變化萬千，有三十二種奇妙的相，八十種美好的姿態，掌管天地間萬有二千種事物，在三界之中獨一無二，沒有人能與他相比。他的門徒清凈無染，被稱為沙門（Shramana），他們所教授的佛法能夠度化眾生，真實不虛。」
臣下們於是請問道人：「佛（Buddha）可以得見嗎？」
道人回答說：「很好！我這就去稟告尊者。」
臣下們問道人說：「佛（Buddha）現在在哪裡，距離這裡有多遠？」
道人回答說：「大約有六千多里。」話音剛落，道人就飛到了舍衛國（Shravasti），詳細地向佛（Buddha）稟告：「那個國家的人民非常可憐，現在都真心誠意地想要見佛（Buddha）。希望您能慈悲，開示他們真正的佛法。」
佛（Buddha）聽后，默然不語。
【English Translation】 English version: 'People, what would happen if (they) offered their heads and faces as a greeting?' At that time, I ordered that the heads of livestock and the heads of people should both be sold in the market. The heads of livestock were all sold, but no one bought the heads of people. Even beggars did not want them. These (human heads) are what they treasure. Now, I have specially brought them out to show you the beginning and the end of the matter. If we are fortunate, I hope that you, the Daoist, will condescend and be willing to guide the ignorant people of this country, so that they may understand the true Dharma and lead them to the path of enlightenment.'
The Daoist then told the ministers about the king's true origins: 'If you want to know about the king, he was originally a small child holding a parasol when the former king was alive. He often followed the former king in fasting and observing the precepts for a day, practicing the true Dharma, purifying his mind, and not committing any evil deeds. After he passed away, his soul was reborn as the king's son. His current honor and nobility are all due to his past practice of fasting and observing the precepts.'
The ministers, both high and low, all said in unison: 'We are fortunate to have met the Daoist. We hope that you will have compassion on us ignorant people and beg you to accept us as disciples.'
The Daoist told the ministers and people: 'I have a great teacher. You should follow him to learn and ask questions.'
The ministers reported to the Daoist, saying: 'We want to know what kind of practice your great teacher has? We are willing to spend our entire lives, if we can personally serve him and receive his teachings.'
The Daoist told them: 'My teacher is called Buddha (Buddha), his body can fly, he has a halo on his head, he can divide his body and scatter it, he can transform in countless ways, he has thirty-two wonderful characteristics, eighty beautiful features, he governs the twenty-two thousand things in heaven and earth, he is unique in the three realms, and no one can compare with him. His disciples are pure and undefiled, and are called Shramanas (Shramana). The Dharma they teach can liberate sentient beings, and it is true and not false.'
The ministers then asked the Daoist: 'Can the Buddha (Buddha) be seen?'
The Daoist replied: 'Very good! I will go and report to the Venerable One.'
The ministers asked the Daoist: 'Where is the Buddha (Buddha) now, and how far is it from here?'
The Daoist replied: 'It is about six thousand li away.' As soon as he finished speaking, the Daoist flew to Shravasti (Shravasti) and reported to the Buddha (Buddha) in detail: 'The people of that country are very pitiful, and now they all sincerely want to see the Buddha (Buddha). I hope that you will have compassion and reveal the true Dharma to them.'
The Buddha (Buddha) remained silent.
，呼告阿難：「敕諸比丘，明日當到夫延國。」
阿難宣佛教，還白佛言：「明日行儀式云何？」
佛言：「臨至當現威神到。」
時，佛即與諸比丘俱，未到數十里，王及群臣皆隨道人，持華香出城迎佛，睹佛威靈，喜懼交併，五體投地，稽首為禮迎佛上殿就座。
王前長跪叉手，白佛言：「勞屈世尊並及眾僧，遠來到此。」
王及臣下恐懼不辦，佛知其意，即語阿難：「爾告王，莫憂不辦，佛所至到，豈有所乏？」
王盡心供設，手自斟酌，飯食已行澡水。咒愿畢訖，佛笑口中五色光出，阿難正衣服，為佛作禮，白佛言：「佛不妄笑，將有所說。」
佛言：「欲知普達王及道人本末不？」
阿難言：「愿聞其事。」
佛言：「乃昔摩訶文佛時，王為大姓家子，其父供養三尊，父命子傳香。時有一侍使，意中輕之，不與其香，罪福響應故獲其殃，雖暫為驅使，奉法不忘，今得為王，典領人民，當知是趣其所施設，慎勿不平。道人本是侍使，時不得香，雖不得香，其意無恨，即誓言：『若我得道，當度此人。』福愿果合，今來度王並及人民。」
王聞佛說其本末意解，即得須陀洹，國中人民聞經，皆受五戒十善，以為常法。
是時，四輩弟子聞
【現代漢語翻譯】 現代漢語譯本： 阿難（Ananda，佛陀的十大弟子之一）大聲宣告：『命令所有比丘（bhiksu，佛教出家男子），明日前往夫延國。』 阿難宣揚佛的教誨，然後回來稟告佛陀：『明日的儀式應該如何進行？』 佛陀說：『臨近夫延國時，自然會顯現威神之力。』 當時，佛陀就與眾比丘一同前往，距離夫延國還有幾十里時，國王和群臣都跟隨那些修道之人，手持鮮花和香料出城迎接佛陀。他們親眼目睹佛陀的威嚴和神聖，既喜悅又敬畏，五體投地，行稽首禮，恭迎佛陀登上殿堂就座。 國王上前長跪，雙手合十，對佛陀說：『勞煩世尊（Lokajyestha，對佛陀的尊稱）以及眾僧，遠道而來。』 國王和臣下因為恐懼而不知所措，佛陀知道他們的心思，就對阿難說：『你告訴國王，不必擔心準備不足，佛陀所到的地方，怎麼會缺少什麼呢？』 國王盡心盡力地供養，親自斟茶倒水，飯食完畢後行澡手水。祝願完畢后，佛陀面露笑容，口中發出五彩光芒。阿難整理好衣物，向佛陀行禮，稟告佛陀說：『佛陀不會無緣無故地發笑，必定是有什麼要說的。』 佛陀說：『想知道普達王（Puda King）和那位修道之人的前世因緣嗎？』 阿難說：『希望聽聞此事。』 佛陀說：『在過去摩訶文佛（Mahavena Buddha）時期，普達王當時是一位大戶人家的兒子，他的父親供養三寶（Triratna，佛、法、僧），父親命令兒子傳遞香火。當時有一位侍者，心中輕視他，不給他香，因為罪福的相應關係，所以受到了報應。雖然暫時做了驅使之人，但他奉行佛法的念頭沒有忘記，今生才能成為國王，統治人民。應當明白，這是他過去所施捨的果報，不要心懷不滿。那位修道之人就是當時的侍者，當時沒有得到香，雖然沒有得到香，但他心中沒有怨恨，就發誓說：『如果我得道，一定要度化這個人。』福報和願力結合，所以今天來度化國王以及人民。』 國王聽聞佛陀講述的前世因緣，心中疑慮頓消，立刻證得須陀洹果（Srotapanna，佛教四果位中的初果）。國中的人民聽聞佛法，都受持五戒（panca-sila）和十善（dasa-kusala-kammapatha），作為日常奉行的準則。 當時，四眾弟子（catasso parisā，比丘、比丘尼、優婆塞、優婆夷）聽聞...
【English Translation】 English version: Ananda (one of the ten great disciples of the Buddha) proclaimed loudly: 'Instruct all bhiksus (Buddhist monks) to go to the kingdom of Phu-yen tomorrow.' Ananda proclaimed the Buddha's teachings and then returned to report to the Buddha: 'How should the ceremony be conducted tomorrow?' The Buddha said: 'When approaching Phu-yen, divine power will naturally manifest.' At that time, the Buddha and the bhiksus went together. When they were still tens of miles away from Phu-yen, the king and his ministers followed the ascetics, holding flowers and incense to welcome the Buddha out of the city. They witnessed the Buddha's majesty and holiness, feeling both joy and awe. They prostrated themselves on the ground, performing the head-touching-ground salute, and respectfully welcomed the Buddha to ascend the palace and take a seat. The king stepped forward, knelt with his hands clasped, and said to the Buddha: 'It is troublesome for the World Honored One (Lokajyestha, a respectful title for the Buddha) and the Sangha (community of monks) to come from afar.' The king and his ministers were at a loss due to fear. Knowing their thoughts, the Buddha said to Ananda: 'Tell the king not to worry about inadequate preparations. How could there be any lack in a place where the Buddha arrives?' The king offered his utmost devotion, personally pouring tea and water. After the meal, he offered water for washing hands. After the blessings were completed, the Buddha smiled, and five-colored light emanated from his mouth. Ananda adjusted his robes, bowed to the Buddha, and reported: 'The Buddha does not smile without a reason; there must be something to say.' The Buddha said: 'Do you want to know the past karma of King Puda (Puda King) and that ascetic?' Ananda said: 'I wish to hear about it.' The Buddha said: 'In the past, during the time of Mahavena Buddha (Mahavena Buddha), King Puda was the son of a wealthy family. His father made offerings to the Three Jewels (Triratna, Buddha, Dharma, Sangha), and the father ordered his son to pass on the incense. At that time, there was a servant who looked down on him and did not give him the incense. Because of the corresponding relationship between sin and merit, he received retribution. Although he was temporarily a servant, he did not forget his devotion to the Dharma. That is why he can become a king in this life, ruling the people. You should understand that this is the result of his past generosity; do not be dissatisfied. That ascetic was the servant at that time. Although he did not receive the incense, he held no resentment in his heart. He vowed: 'If I attain enlightenment, I will definitely liberate this person.' The blessings and vows combined, so he has come today to liberate the king and the people.' Upon hearing the Buddha's explanation of the past karma, the king's doubts vanished, and he immediately attained the fruit of Srotapanna (the first stage of enlightenment in Buddhism). The people in the kingdom, upon hearing the Dharma, all took the Five Precepts (panca-sila) and practiced the Ten Virtues (dasa-kusala-kammapatha) as their daily guidelines. At that time, the fourfold assembly (catasso parisā, bhiksus, bhiksunis, upasakas, upasikas) heard...
經歡喜，前為佛作禮而去。
普達王經
【現代漢語翻譯】 現代漢語譯本： 聽聞佛陀的教誨后，他心生歡喜，走到佛前恭敬地行禮，然後離開了。
《普達王經》
【English Translation】 English version: Rejoicing at the words, he bowed down before the Buddha and departed.
Pūta King Sutra (Pūta: name of the king)