T14n0550_金色童子因緣經

大正藏第 14 冊 No. 0550 金色童子因緣經

No. 550

金色童子因緣經卷第一

譯經三藏朝散大夫試鴻臚卿光梵大師賜紫沙門臣惟凈等奉　詔譯

如是隨聞：

尊者大迦葉已趣圓常，尊者阿難具大威德有大智慧，與尊者舍利子等無有異，悲心如佛普攝一切，能於國城聚落方處，隨彼彼處，以勝方便調伏化度一切眾生。乃至后時，廣為教化俱胝百千諸眾生故，宣說正法而雨甘露，灌注心頂，周遍廣嚴大城菴羅樹園，皆作利樂。

是時，王舍大城有一商主，其名日照，居處城中，財寶富饒眷屬熾盛，其廣其大攝聚增多，與毗沙門天王等無有異；以富盛故，娶于上族，相與嬉戲游止娛樂，久無嗣息，長者眷屬心懷渴慕極生憂惱。

是時，忉利天中有一天子具福威德，天報將盡五衰相現，然其樂欲觀佛出世，乃至涅槃莊嚴等事，求於人中相續受生。

爾時帝釋天主，觀彼天子將其謝滅，樂欲觀佛莊嚴等事，欲於人中相續受生。知已，乃謂彼天子言：「汝若樂欲人中生者，汝今應知，王舍城中有一商主其名日照，而彼妻室堪汝托陰。」

天子答言：「我昔曾聞，彼商主者于佛法中而無凈信。」

帝釋復言：「仁者！今當如我所作，我

【現代漢語翻譯】現代漢語譯本大正藏第 14 冊 No. 0550 金色童子因緣經

No. 550

金色童子因緣經卷第一

譯經三藏朝散大夫試鴻臚卿光梵大師賜紫沙門臣惟凈等奉詔譯

如是我聞：

尊者大迦葉（Mahākāśyapa）已經證得圓滿常住的境界，尊者阿難（Ānanda）具有廣大的威德和智慧，與尊者舍利子（Śāriputra）等沒有差別，以如同佛陀一般的悲心普遍攝受一切眾生，能夠在各個國家、城市、村落和地方，以殊勝的方便調伏教化一切眾生。乃至後來，爲了廣泛地教化俱胝百千的眾生，宣說正法，如同降下甘露一般，灌注在他們的心頂，周遍廣嚴大城（Vaiśālī）的菴羅樹園（Āmra garden），都充滿利益和快樂。

當時，王舍大城（Rājagṛha）有一位商人，名叫日照（Sūryaprabha），居住在城中，擁有富饒的財寶，眷屬眾多且興旺，其廣度和規模不斷增長，如同毗沙門天王（Vaiśravaṇa）一般；因為富有興盛，娶了高貴的女子為妻，相互嬉戲遊樂，但很久沒有子嗣，長者的眷屬心中渴望，非常憂愁。

當時，忉利天（Trāyastriṃśa）中有一位天子，具有福德和威望，但天上的福報將要 खत्म हो जाएगा，五衰相（five signs of decay）已經顯現，然而他渴望看到佛陀出世，乃至涅槃（nirvāṇa）莊嚴等事，希望在人間繼續受生。

這時，帝釋天主（Śakra），看到那位天子將要謝滅，渴望看到佛陀的莊嚴等事，想要在人間繼續受生。知道后，就對那位天子說：『你如果喜歡在人間出生，現在應當知道，王舍城中有一位商人名叫日照，他的妻子適合你投胎。』

天子回答說：『我以前聽說，那位商人對佛法沒有清凈的信心。』

帝釋天主又說：『仁者！現在我將像我所做的那樣。』 English version Taisho Tripitaka Volume 14, No. 0550 The Sutra of the Golden Youth's Karma

No. 550

The Sutra of the Golden Youth's Karma, Volume 1

Translated by the Tripiṭaka Master Chao San Da Fu Shi Honglu Qing Guang Fan, the Purple-Robed Śrāmaṇa Minister Wei Jing and others, by Imperial Decree

Thus I have heard:

Reverend Mahākāśyapa has already attained the state of perfect permanence. Reverend Ānanda, possessing great power and virtue, and great wisdom, is no different from Reverend Śāriputra. With a compassionate heart like that of the Buddha, he universally embraces all beings, and is able to, in various countries, cities, villages, and places, with skillful means, subdue and transform all sentient beings. Even later, in order to widely teach hundreds of thousands of koṭis of sentient beings, he proclaimed the True Dharma, like showering sweet dew, pouring it upon the crowns of their heads, throughout the Āmra garden of the great city of Vaiśālī, bringing benefit and joy to all.

At that time, in the great city of Rājagṛha, there was a merchant named Sūryaprabha, residing in the city, possessing abundant wealth, and a flourishing family. Its breadth and scale continued to grow, like that of the Heavenly King Vaiśravaṇa. Because of his wealth and prosperity, he married a woman from a noble family, and they spent their time playing and enjoying themselves, but for a long time, they had no offspring. The merchant's family was filled with longing and great sorrow.

At that time, in the Trāyastriṃśa Heaven, there was a Deva (heavenly being) with blessings and virtue, but his heavenly reward was about to be exhausted, and the five signs of decay were appearing. However, he longed to see the Buddha appear in the world, and the adornments of Nirvāṇa, and wished to continue to be born in the human realm.

At that time, Śakra, the Lord of the Devas, saw that the Deva was about to pass away, and that he longed to see the Buddha's adornments, and wished to continue to be born in the human realm. Knowing this, he said to the Deva: 'If you wish to be born in the human realm, you should know that in the city of Rājagṛha, there is a merchant named Sūryaprabha, and his wife is suitable for you to take rebirth in.'

The Deva replied: 'I have heard in the past that the merchant does not have pure faith in the Buddha's Dharma.'

Śakra then said: 'Virtuous one! Now I will act as I do.'

【English Translation】 English translation line 1 English translation line 2

能令彼日照商主于佛法中深生凈信。」

天子白言：「如天主語，唯然受教。若彼商主與其妻室，乃至盡壽歸依三寶，我當從命托彼陰中。」

是時，帝釋天主從天中隱，即于王舍大城日照商主舍中，處空而住，以其帝釋天主色相威神，周匝是舍有微妙光，而為照耀。

時日照商主見是微妙光明照已，深生奇異，舉熙怡目周遍四方，審諦觀察乃見帝釋天主勝相，即時頭面禮奉雙足，作是白言：「天主！我於今日快得善利，汝天聖尊降於小舍，當何教令？吉祥勝事何所成辦？」

天主答言：「商主！知汝無子，汝若希求有子息者，汝與妻室從今已往乃至盡壽，應發凈心歸依三寶，當生貴子。」

是時，日照商主聞是語已，心意泰然，踴躍歡喜，作是白言：「天主！我等今者如尊教令，從今已往乃至盡壽，同己妻室皆發凈心歸依三寶。」

爾時，帝釋天主為其日照商主及彼妻室，開發凈信歸依三寶已，即于王舍城中隱而不現，還復忉利天中彼天子宮，現住其前，為彼天子一一廣宣如上事相。乃至其後，而彼天子于彼天中謝滅天報，即于王舍城中日照商主之妻托陰胎藏。

聖子入胎，奇相斯現，時商主妻身中自然具有最上色相威光，悅意香風時來吹觸。是時，國城賢女之家皆生

【現代漢語翻譯】現代漢語譯本：『能使那位日照商主（Rizhao merchant, 商主名）對佛法深深地產生清凈的信心。』

天子回答說：『如天主所說，我謹遵教誨。如果那位商主和他的妻子，乃至終身皈依三寶，我當遵從您的命令，投生到他的胎中。』

這時，帝釋天主（Śakra, 佛教的護法神）從天空中隱去，立即在王舍大城（Rājagṛha）日照商主的家中，停留在空中，憑藉帝釋天主的神聖形象和威嚴神力，整個房屋都被微妙的光芒所照耀。

當時，日照商主見到這微妙的光明照耀后，內心深感奇異，抬起喜悅的眼睛環顧四周，仔細觀察后才看到帝釋天主的殊勝形象，立即以頭面禮拜他的雙足，說道：『天主！我今天真是得到了極大的利益，您這位天上的聖尊降臨到我的小屋，有什麼教導？有什麼吉祥殊勝的事情要成就？』

天主回答說：『商主！我知道你沒有兒子，你如果希望有子嗣，你和你的妻子從今以後乃至終身，應當以清凈的心皈依三寶，就能生下尊貴的兒子。』

當時，日照商主聽到這些話后，內心平靜安寧，歡欣鼓舞，說道：『天主！我們現在遵從您的教導，從今以後乃至終身，和我的妻子一起都以清凈的心皈依三寶。』

那時，帝釋天主為日照商主和他的妻子，開發了清凈的信心，使他們皈依三寶后，就在王舍城中隱身不見，返回到忉利天（Trāyastriṃśa）中的天子宮殿，顯現在那位天子面前，為那位天子詳細地宣說了以上的事情。以至於後來，那位天子在天界享盡天福后，就在王舍城中日照商主的妻子那裡投胎。

聖子入胎，奇異的景象隨即顯現，當時商主的妻子身上自然具有最上等的容貌和威嚴的光芒，令人愉悅的香風時常吹拂。當時，國都里賢良女子之家都生出了……

【English Translation】 English version: '[He] can cause that Rizhao merchant (Rizhao merchant, merchant's name) to deeply generate pure faith in the Buddha Dharma.'

The Deva (celestial being) replied, 'As the Lord of Gods says, I respectfully accept the teaching. If that merchant and his wife, even until the end of their lives, take refuge in the Three Jewels (Triratna), I shall follow your command and be conceived in her womb.'

At that time, Śakra (Śakra, protector deity in Buddhism), the Lord of the Devas, disappeared from the sky and immediately, in the house of the Rizhao merchant in the great city of Rājagṛha, remained in the air. By the sacred form and majestic power of Śakra, the entire house was illuminated by subtle light.

At that time, the Rizhao merchant, seeing this subtle light shining, felt deeply astonished. He raised his joyful eyes and looked around in all directions. After careful observation, he saw the supreme form of Śakra and immediately prostrated with his head and face at his feet, saying, 'Lord of the Devas! Today I have truly gained great benefit. You, the holy one of the heavens, have descended to my humble dwelling. What is your instruction? What auspicious and supreme matter is to be accomplished?'

The Lord of the Devas replied, 'Merchant! I know that you have no son. If you desire to have offspring, you and your wife, from now until the end of your lives, should generate pure minds and take refuge in the Three Jewels, and you will give birth to a noble son.'

At that time, the Rizhao merchant, hearing these words, felt peaceful and joyful in his heart, and said, 'Lord of the Devas! We now follow your teaching. From now until the end of our lives, my wife and I will both generate pure minds and take refuge in the Three Jewels.'

At that time, Śakra, the Lord of the Devas, having developed pure faith for the Rizhao merchant and his wife, causing them to take refuge in the Three Jewels, then disappeared from the city of Rājagṛha and returned to the Deva's palace in the Trāyastriṃśa Heaven, appearing before that Deva and extensively proclaiming the above matters to that Deva. And so it was that later, when that Deva exhausted his heavenly reward in that heaven, he was conceived in the womb of the Rizhao merchant's wife in the city of Rājagṛha.

As the holy child entered the womb, wondrous signs immediately appeared. At that time, the merchant's wife naturally possessed the most supreme appearance and majestic light, and pleasant fragrant breezes often blew. At that time, the homes of virtuous women in the capital city all gave birth to...

智者，復有五種獨異之相。何等為五？一者、能知人所愛樂；二者、能知人不愛樂；三者、知時；四者、能知時中微細；五者、能知入胎藏事。入胎藏事者，謂入胎時能知所生是男是女，若是男者于胎藏中依右而住，若是女者于胎藏中依左而住。

是時，其妻心生歡喜，謂夫主言：「君應當知，我觀於今所懷聖子，胎藏分位漸增成長，依右而住，其後當生決定是男。」夫主聞已，加復欣悅。

時商主妻其身輕舉，乃舒右臂，即作是言：「我久時中希求子息，愿見子面，今所懷子，若生未生我今宜應營作福事。」即召主執：「聚以珍財隨力行施，令我種族久住昌盛。何以故？我於前世，若少若多隨行佈施作福事已，於今生中施名不墜，亦復生生隨逐不失。」

爾時，商主之妻胎藏漸成，預知其相，處於高閣安隱之所，善養護之。寒即隨寒而妙資養，熱即隨熱而妙資養，方藥攝治飲食順度，苦醋甘辛鹹淡之味悉無過極，六味調勻離諸愆失。復以瓔珞莊嚴其身，猶如天女，而常遊戲歡喜園中，若座若床高低隨易，或履地時無諸硬澀，亦不少聞不悅意聲。乃至其後胎中分位成熟圓滿，或滿八月、或滿九月，生一童子，色相殊麗人所樂觀，端正嚴好支體成滿，身有金色光相艷赫，諸分具足悅目適心。眾共瞻睹

【現代漢語翻譯】現代漢語譯本：智者還有五種獨特的相。是哪五種呢？第一，能知道人們喜愛什麼；第二，能知道人們不喜愛什麼；第三，知道時機；第四，能知道時機中的細微之處；第五，能知道入胎藏的事情。所謂入胎藏的事情，是指入胎時能知道所生的孩子是男孩還是女孩。如果是男孩，在胎藏中會靠右邊而住；如果是女孩，在胎藏中會靠左邊而住。

這時，他的妻子心中充滿歡喜，對丈夫說：『您應該知道，我觀察到現在所懷的聖子，胎藏的位置逐漸增長，靠右邊而住，將來出生必定是男孩。』丈夫聽了之後，更加高興。

當時，商主的妻子感到身體輕盈，於是伸出右臂，就說：『我很久以來都希望有孩子，希望能見到孩子的面容。現在所懷的孩子，無論出生與否，我現在都應該營作福事。』於是召來管家：『聚集珍貴的財物，盡力佈施，使我的家族長久昌盛。為什麼呢？因為我在前世，無論多少，都隨力佈施，做了福事，所以在今生中，佈施的名聲不會墜落，而且生生世世都會跟隨我不失。』

當時，商主的妻子胎藏逐漸形成，預先知道其相，住在高樓上安全的地方，好好地養護。寒冷時就隨著寒冷而巧妙地資養，炎熱時就隨著炎熱而巧妙地資養，用藥調理，飲食順應節度，苦、醋、甘、辛、咸、淡的味道都沒有過分，六味調和均勻，沒有各種過失。又用瓔珞裝飾她的身體，就像天女一樣，常常在歡喜園中游戲，無論是坐還是床，高低都隨意更換，或者行走在地上時沒有堅硬粗糙的感覺，也聽不到不悅耳的聲音。直到後來胎中的位置成熟圓滿，或者滿了八個月，或者滿了九個月，生下一個男孩，容貌非常美麗，讓人喜歡觀看，端正莊嚴，肢體完整，身上有金色的光芒，各個部分都具備，悅目舒心，大家都共同瞻仰。

【English Translation】 English version: Wise men, again, have five unique characteristics. What are the five? First, they can know what people love; second, they can know what people do not love; third, they know the timing; fourth, they can know the subtle details within the timing; fifth, they can know about entering the womb. What is meant by 'entering the womb' is that upon entering the womb, one can know whether the child to be born is male or female. If it is a male, it will reside on the right side within the womb; if it is a female, it will reside on the left side within the womb.

At that time, his wife's heart was filled with joy, and she said to her husband: 'You should know that I observe the holy child I am now carrying, the position in the womb is gradually increasing and growing, residing on the right side, and the one to be born will definitely be a boy.' The husband, upon hearing this, was even more delighted.

At that time, the merchant's wife felt her body light and lifted her right arm, and then said: 'For a long time, I have been hoping for a child, wishing to see the child's face. Now that I am carrying a child, whether born or not, I should now engage in meritorious deeds.' She then summoned the steward: 'Gather precious wealth and give generously according to your ability, so that my clan may prosper for a long time. Why? Because in my previous lives, whether little or much, I gave alms and performed meritorious deeds according to my ability, so in this life, the reputation of giving alms will not fall, and it will follow me in every life without loss.'

At that time, the merchant's wife's womb gradually formed, and she foresaw its signs, residing in a high pavilion in a safe place, taking good care of it. When it was cold, she would subtly nourish it according to the cold; when it was hot, she would subtly nourish it according to the heat. She used medicine to regulate and control, and her diet was moderate. The tastes of bitter, sour, sweet, spicy, salty, and bland were all without excess. The six flavors were harmoniously balanced, free from all faults. She also adorned her body with necklaces, like a heavenly maiden, and often played in the garden of joy. Whether sitting or on a bed, the height was changed at will, and when walking on the ground, there was no hardness or roughness, and she rarely heard unpleasant sounds. Until later, the position in the womb matured and became complete, either after eight months or nine months, she gave birth to a boy, whose appearance was exceptionally beautiful, pleasing to the eye, upright and dignified, with complete limbs, a golden light on his body, and all parts complete, pleasing to the eye and satisfying the heart. Everyone gazed upon him together.

，金黃色衣自然覆體，旃檀香風遍觸其身，口中復出優缽花香。

童子生時，長者舍中又復雨眾妙衣，所雨之衣皆悉金色，迦尼迦花繽紛而墜，現如是等希有瑞相廣大圓成。

是時，日照商主與其妻室、並諸眷屬，見是事已，咸生驚異。於時商主，即出其舍住于門側，自外而觀愈增欣躍，見是相已，乃作是念：「童子誕生誠多增長，心生最上最極歡喜。」還入舍中，乃至其後見是童子，色相殊麗端正嚴好，踴躍歡喜，說伽陀曰：

「快哉！我今得善利。　　快哉！意願已圓成。　福威德子今日生，　　是故我心大歡喜。」

說伽陀已，以歡喜故，復出家中殊妙衣服，普施沙門及婆羅門、孤露貧者、宗里、親屬，以營福事。

爾時，童子生后已經二十一日，廣為修營眾福事已。親族共議宜當立名，有親者言：「今此童子身有金色艷赫光明，諸親今當爲此童子立名金色。」眾議已定，於是乃名金色童子。

是時，商主即為金色童子選八女人命為其母：二為養育；二為洗濯；二為乳哺；二為戲玩。由是速疾長養成立，如凈蓮花淤泥中出，漸當教習童子藝能，若書、若算，及諸事業：一為安布書算印記；二為安布諸所用具；三布衣服；四安布馬；五布乘輿；六布珍寶；七布童男；八布童女

【現代漢語翻譯】現代漢語譯本：金黃色的衣服自然覆蓋在他身上，旃檀（zhāntán，一種香木）的香氣瀰漫在他周圍，口中散發出優缽（yōubō，藍色蓮花）花的香味。童子出生時，長者的家中又降下各種美妙的衣服，降下的衣服都是金色的，迦尼迦（jiāníjiā，一種花名）花繽紛飄落，呈現出這樣稀有而圓滿的瑞相。這時，日照商主和他的妻子、以及所有眷屬，看到這些景象，都感到驚奇。當時商主走出家門，站在門邊，從外面觀看，越發感到欣喜，看到這些瑞相后，心中想到：『童子的誕生確實帶來了增長，心中生起最上最極的歡喜。』然後回到家中，看到這個童子，容貌特別美麗端莊，心中踴躍歡喜，說了以下偈（jié）頌：『太好了！我現在得到了善利。太好了！願望已經圓滿達成。有福德威望的兒子今天出生，因此我心中非常歡喜。』說完偈頌后，因為歡喜的緣故，又拿出家中珍貴的衣服，普遍施捨給沙門（shāmén，出家修道者）、婆羅門（póluómén，古印度祭司階層）、孤兒、窮人、宗族、親屬，用來做積福的事情。當時，童子出生后已經二十一天，廣泛地修營各種福事。親族們共同商議應該給童子起名字，有親屬說：『現在這個童子身上有金色的光芒，非常耀眼，我們現在應該給這個童子起名叫金色。』大家商議決定后，於是就給童子起名叫金色童子。當時，商主為金色童子挑選了八個女人作為他的母親：兩個負責養育；兩個負責洗滌；兩個負責哺乳；兩個負責陪他玩耍。因此，童子迅速成長，就像清凈的蓮花從淤泥中生長出來一樣。逐漸地教習童子各種技藝，比如書寫、算術，以及各種事業：一個負責安排書寫算術的工具和印章；兩個負責安排各種用具；三個負責安排衣服；四個負責安排馬匹；五個負責安排車乘；六個負責安排珍寶；七個負責安排男童；八個負責安排女童。

【English Translation】 English version: His body was naturally covered with golden clothes, the fragrance of Chandana (sandalwood) permeated his surroundings, and the scent of Utpala (blue lotus) flowers emanated from his mouth. When the boy was born, various wonderful clothes rained down in the elder's house, all of which were golden in color, and Kanika (a type of flower) flowers fell in profusion, manifesting such rare and complete auspicious signs. At that time, the merchant Richly Radiant and his wife, along with all their relatives, were amazed to see these sights. Then the merchant went out of his house and stood by the door, looking from the outside with increasing joy. Seeing these signs, he thought: 'The birth of this boy truly brings growth, and the utmost joy arises in my heart.' Then he returned to the house and saw that the boy's appearance was particularly beautiful and dignified, and his heart was filled with joy. He spoke the following Gatha (verse): 'Wonderful! I have now obtained good fortune. Wonderful! My wishes have been fulfilled. A son of blessed power and virtue is born today, Therefore, my heart is filled with great joy.' After reciting the Gatha, out of joy, he took out precious clothes from his house and gave them to Shramanas (ascetics), Brahmanas (priestly class), orphans, the poor, relatives, and family members, to perform meritorious deeds. At that time, twenty-one days had passed since the boy's birth, and various meritorious deeds had been extensively performed. The relatives discussed together and decided to give the boy a name. One relative said: 'Now this boy has a golden radiance on his body, which is very dazzling. We should now name this boy Golden.' After everyone agreed, they named the boy Golden Boy. At that time, the merchant selected eight women to be mothers to the Golden Boy: two to be responsible for nurturing; two to be responsible for washing; two to be responsible for nursing; and two to be responsible for playing with him. Therefore, the boy grew quickly, like a pure lotus flower growing out of the mud. Gradually, he was taught various skills, such as writing, arithmetic, and various occupations: one was responsible for arranging writing and arithmetic tools and seals; two were responsible for arranging various utensils; three were responsible for arranging clothes; four were responsible for arranging horses; five were responsible for arranging carriages; six were responsible for arranging treasures; seven were responsible for arranging boys; and eight were responsible for arranging girls.

。如是八種廣安布已，悉令觀矚驗其所好。而後，童子藝業成立語言明利，信心清凈志意賢善，自利利他具大威德，善修悲行成就法欲，愛念眾生智慧明瞭，善解文論，如是童子功業圓備。

商主爾時作是思惟：「今此童子福威德力，衣服財寶一切圓具，然我不知此福威德其何所因？豈非以我歸依三寶勝威力故，此子誕生獲是勝福？」其後商主于佛法中轉生凈信，依時如應作諸佛事。

爾時，王舍城中有一商主名曰離垢，經泛大海獲利圓成安隱而還，為佛世尊及千二百五十苾芻眷屬，普遍清凈飯供已訖，一一苾芻復以三衣而為佈施。於是，離垢商主凈信之名充遍世間，咸贊是言：「今此商主善為商導，涉渡大海果利無虛，而能于佛法中廣作勝事。」

時，日照商主聞是言已，愿相習敩，乃起是念：「我若同此涉渡大海無難還者，愿我當以佛諸聲聞弟子之眾，乃至遍住此閻浮提，以佛教敕聚為一會。我當悉以上妙飲食，遍供給已，復於一一苾芻，各以上妙三衣周行給施。」作是念已，具以上事告語其妻，妻即答言：「夫主！若能有其勢用，隨汝所愿必能成辦。」

是時日照商主，即于王舍城中，三複振鈴遍警告已，乃與五百商人眷屬登涉大海，既已得渡安處彼方。

時佛世尊已入涅槃，

【現代漢語翻譯】現代漢語譯本：像這樣八種廣泛的安排佈置完畢后，全部讓人觀看，驗證他們各自的喜好。然後，這童子技藝學業有成，語言清晰明瞭，信心清凈，志向賢良善良，既能自利又能利他，具備巨大的威德，善於修習慈悲的行為，成就對佛法的渴求，愛護憐憫眾生，智慧明亮通達，善於理解經文理論，這樣的童子功德事業圓滿具備。那時，商主心中這樣思量：『如今這童子福德、威望、德行、力量，衣服財寶一切都圓滿具備，然而我不知道這福德威望是因何而來？莫非是因為我歸依三寶殊勝威力的緣故，這孩子誕生才獲得如此殊勝的福報？』此後，商主對佛法生起更加清凈的信心，按照時節因緣如理如法地做各種佛事。當時，在王舍城中有一位商主名叫離垢（Vimala），他出海經商獲得豐厚的利潤，平安順利地返回。他為佛陀世尊以及一千二百五十位比丘（Bhikkhu）眷屬，普遍地供養清凈的齋飯，供養完畢后，又給每一位比丘佈施三衣（Tricivara）。於是，離垢商主清凈誠信的名聲傳遍世間，人們都讚歎說：『如今這位商主真是善於經商，出海遠行獲得豐厚的回報沒有虛耗，而且能夠在佛法中廣做殊勝的善事。』當時，日照商主聽到這些話后，希望互相學習效仿，於是生起這樣的念頭：『我如果也能像他一樣出海遠行，沒有困難地平安返回，我願意將佛陀以及所有聲聞（Śrāvaka）弟子們，乃至遍佈整個閻浮提（Jambudvīpa）的人們，以佛教的教令聚集在一起，舉辦一個大法會。我應當用最上等的美味飲食，普遍地供養他們，並且對於每一位比丘，都用最上等的三衣周遍地給予佈施。』產生這個念頭后，他將以上的事情告訴了他的妻子，妻子回答說：『夫君！如果能夠有這樣的勢力和能力，隨著你的願望必定能夠成功辦到。』這時，日照商主，就在王舍城中，三次搖動鈴鐺普遍地警告告知大家后，於是和五百位商人眷屬一起登上船隻出海遠行，不久就順利渡過大海，平安地到達了彼岸。當時佛陀世尊已經入涅槃（Nirvana）。

【English Translation】 English version: After these eight kinds of extensive arrangements were completed, everyone was allowed to observe and verify their respective preferences. Then, the boy's skills and studies were accomplished, his language was clear and distinct, his faith was pure, his aspirations were virtuous and good, he was able to benefit himself and others, possessed great power and virtue, was skilled in cultivating compassionate conduct, fulfilled his desire for the Dharma, loved and cherished all beings, his wisdom was bright and clear, and he was skilled in understanding scriptures and theories. Such a boy's merits and deeds were completely fulfilled. At that time, the merchant thought to himself: 'Now this boy's fortune, prestige, virtue, and strength, his clothes and treasures are all completely fulfilled, but I do not know what is the cause of this fortune and prestige? Could it be because I have taken refuge in the Three Jewels (Triratna) and their supreme power, that this child was born and obtained such supreme blessings?' Thereafter, the merchant developed even purer faith in the Buddha's Dharma, and performed various Buddhist activities in accordance with the seasons and circumstances. At that time, in the city of Rājagṛha, there was a merchant named Vimala (離垢), who had traveled across the great ocean and obtained abundant profits, returning safely and smoothly. He universally offered pure food to the Buddha, the World Honored One, and his retinue of one thousand two hundred and fifty Bhikkhus (比丘), and after the offering was completed, he also bestowed three robes (Tricivara) to each Bhikkhu. Thereupon, the name of the merchant Vimala, known for his pure faith, spread throughout the world, and people praised him, saying: 'Now this merchant is truly skilled in business, traveling far across the ocean and obtaining abundant returns without wasting anything, and he is able to perform supreme meritorious deeds in the Buddha's Dharma.' At that time, the merchant Suryaprabha (日照) heard these words and wished to learn from and emulate him, so he conceived this thought: 'If I can also travel across the great ocean like him, and return safely without difficulty, I would like to gather the Buddha and all the Śrāvaka (聲聞) disciples, and even all the people throughout Jambudvīpa (閻浮提), together under the Buddha's teachings, and hold a great Dharma assembly. I shall use the most excellent and delicious food to universally offer to them, and for each Bhikkhu, I shall bestow the most excellent three robes all around.' After conceiving this thought, he told his wife about the above matters, and his wife replied: 'Husband! If you can have such power and ability, your wish will surely be fulfilled.' At this time, the merchant Suryaprabha, in the city of Rājagṛha, rang the bell three times to universally warn and inform everyone, and then together with five hundred merchant relatives, he boarded the ship and set sail across the great ocean, and soon successfully crossed the sea and safely arrived on the other shore. At that time, the Buddha, the World Honored One, had already entered Nirvana (涅槃).

其後復聞尊者大迦葉亦入涅槃。乃至后時，金色童子于竹林精舍，聞一苾芻誦無常偈曰：

「若晝若夜中，　　或行或覆住，　如大河迅流，　　唸唸無停止。　寢宿過是夜，　　壽命隨減少，　猶如少水魚，　　斯何有其樂？　此色相衰朽，　　病集即破壞，　如羊被殺時，　　命去死不久。　此身非久住，　　地等六大成，　譬如曠野居，　　無門無關閉。　此身何所樂？　　穢惡眾盈流，　病苦所縈纏，　　老死常驚怖。　今此穢惡身，　　病集即離散，　得勝寂靜時，　　乃最上安樂。」

是時，金色童子聞是偈已，于生死中極生厭離，欣樂涅槃廣多讚歎，即時禮奉彼苾芻已，乃發問言：「向聞聖者所誦偈句，云何語邪？」

苾芻答言：「汝今當知，此是佛語。」童子聞已，于佛法中益生凈信，乃發諦誠樂欲出家。轉復肅恭于苾芻前，再伸拜奉白言：「聖者！我今樂欲清凈出家，惟愿聖者，悲愍攝受令得出家。」

苾芻答言：「汝欲出家，父母聽不？」

童子答言：「未承其命。」

苾芻告言：「汝今宜應往白父母，若其聽許，乃可出家。」童子復言：「如尊所教。」

是時，金色童子深厭生死極大怖畏，志樂出家，即還自舍詣其母所，拜奉

【現代漢語翻譯】現代漢語譯本：之後又聽說尊者 Mahākāśyapa (摩訶迦葉，佛陀十大弟子之一) 也入涅槃了。後來，金色童子在竹林精舍，聽到一位比丘誦讀無常偈說：『無論是白天還是夜晚，或行走或停留，都像大河的迅猛流水一樣，唸唸不停留。睡眠過後，生命隨著夜晚的過去而減少，就像少水中的魚一樣，這有什麼快樂可言呢？這色身終將衰朽，疾病聚集就會破壞它，就像羊被宰殺時，生命離去死亡很快到來。這身體不會長久存在，由地等六大元素構成，就像曠野中的居所，沒有門也沒有關閉。這身體有什麼可貪戀的？充滿了污穢和惡臭，被病痛所纏繞，常常被衰老和死亡所驚嚇。如今這污穢的身體，疾病聚集就會離散，獲得殊勝的寂靜時，才是最上等的安樂。』當時，金色童子聽了這首偈子后，對生死輪迴極度厭惡，欣喜向往涅槃，並廣為讚歎。立刻禮拜那位比丘，然後問道：『剛才聽聖者所誦的偈句，是什麼意思呢？』比丘回答說：『你現在應當知道，這是佛陀所說的話。』童子聽了之後，對佛法更加生起清凈的信心，於是真心誠意地想要出家。更加恭敬地在那位比丘面前，再次拜謝並說道：『聖者！我現在想要清凈地出家，希望聖者能夠慈悲地接納我，讓我能夠出家。』比丘回答說：『你想要出家，父母同意嗎？』童子回答說：『還沒有得到他們的允許。』比丘告訴他說：『你現在應該去稟告你的父母，如果他們同意，才可以出家。』童子回答說：『遵從您的教誨。』當時，金色童子深深厭惡生死，極其害怕，一心想要出家，於是回到自己的住所，去到他母親那裡，拜見。

【English Translation】 English version: Thereafter, it was also heard that Venerable Mahākāśyapa (one of the ten great disciples of the Buddha) had also entered Nirvana. Later, the golden-colored boy, at the Bamboo Grove Monastery (竹林精舍), heard a Bhikshu (苾芻, a Buddhist monk) reciting a verse on impermanence, saying: 'Whether in day or night, whether walking or staying, like the swift current of a great river, thoughts never cease. After sleeping through the night, life decreases with the passing of the night, like a fish in little water, what joy is there in this? This form will eventually decay, disease will gather and destroy it, like a sheep being slaughtered, life departs and death comes quickly. This body will not last long, composed of the six great elements of earth and so on, like a dwelling in the wilderness, without doors or closures. What is there to enjoy in this body? It is full of filth and foulness, entangled by sickness and suffering, constantly frightened by old age and death. Now this filthy body, when diseases gather, will scatter, attaining supreme tranquility is the highest bliss.' At that time, the golden-colored boy, having heard this verse, developed extreme aversion to birth and death, rejoiced in Nirvana, and praised it greatly. He immediately bowed to that Bhikshu and then asked: 'What is the meaning of the verse that I just heard the Holy One recite?' The Bhikshu replied: 'You should know now that these are the words of the Buddha.' Upon hearing this, the boy developed even greater pure faith in the Buddha's teachings, and sincerely desired to renounce the world. He bowed again before the Bhikshu with utmost respect and said: 'Holy One! I now desire to purely renounce the world, I hope that the Holy One will compassionately accept me and allow me to renounce the world.' The Bhikshu replied: 'If you wish to renounce the world, do your parents permit it?' The boy replied: 'I have not yet received their permission.' The Bhikshu told him: 'You should now go and inform your parents, and if they permit it, then you may renounce the world.' The boy replied: 'As you instruct.' At that time, the golden-colored boy deeply loathed birth and death, was extremely fearful, and was determined to renounce the world. He then returned to his own dwelling and went to his mother, bowing.

雙足前白母言：「愿母知我，我今樂欲清凈出家，于佛法中修正法律，惟垂聽許。」

母聞言已，悚然驚懼拊膝傷嘆，謂其子言：「唯汝一子我所愛念，如其意樂百種依隨，云何汝今舍我出家？」

子白母言：「母今當知，諸有恩愛決定離散，愿母於今聽我出家修正法律。」

母聞言已，逼惱之心，轉復增極哽咽垂涕，復謂子言：「子今當知，勿於我前三複斯說，無令熱血自口而流。」其母即時乃自思忖：「若今如是畢竟不能止其意樂，宜設方便以解其心。」乃復謂言：「童子！汝父凈信，于佛法中廣營勝事，已涉大海非久即還，汝今宜應俟父歸復，父必有命聽汝出家。」

是時，童子于母孝奉即自思惟：「我若重複啟言陳告，必令我母極生逼惱，我宜從命俟父還家。」於是童子默然受教。

爾時，金色童子以其色相嚴好殊麗，凡於四衢經游出處，眾共瞻睹觀者無厭。時童子母復作是念：「我子端嚴色相殊麗，眾所愛樂，然我之子於世間法深生厭背，以是緣故心常懷疑，此子欻然舍我出家。我今應當隨逐防衛，子若去之後當生苦。」

金色童子因緣經卷第一大正藏第 14 冊 No. 0550 金色童子因緣經

金色童子因緣經卷第二

譯經三藏朝散大夫

【現代漢語翻譯】現代漢語譯本雙足前白母言：『愿母親知道我的心意，我現在非常樂意清凈出家，在佛法中修行正法，希望您能允許。』母親聽了這話，驚恐萬分，拍著膝蓋傷心嘆息，對她的兒子說：『你是我唯一的兒子，我非常疼愛你，你的任何喜好我都百般順從，你為什麼要捨棄我出家呢？』兒子對母親說：『母親您應該知道，一切恩愛終究會離散，希望您現在就允許我出家修行正法。』母親聽了這話，心中更加痛苦，哽咽流淚，又對兒子說：『你現在應該知道，不要在我面前再說這樣的話，免得我氣得吐血。』她的母親立刻心想：『如果現在這樣強硬阻止，畢竟不能阻止他的意願，應該想個辦法來解開他的心結。』於是又說：『孩子！你的父親虔誠信仰，在佛法中廣做善事，已經出海遠行，不久就會回來，你現在應該等父親回來，父親一定會聽你的話，允許你出家。』當時，童子因為孝順母親，就自己思量：『我如果再次請求，一定會讓母親非常痛苦，我應該聽從母親的話，等待父親回家。』於是童子沉默不語，接受了母親的教誨。當時，金色童子因為他的容貌端莊美好，非常出衆，凡是在大街小巷行走，人們都爭相觀看，百看不厭。這時童子的母親又這樣想：『我的兒子容貌端莊美好，非常出衆，大家都喜歡他，但是我的兒子對世俗的事情非常厭惡，因此我常常懷疑，這個兒子會突然捨棄我出家。我現在應該跟隨保護他，兒子如果離開我，我會非常痛苦。』《金色童子因緣經》卷第一《大正藏》第14冊 No. 0550 《金色童子因緣經》《金色童子因緣經》卷第二譯經三藏朝散大夫

【English Translation】 English version The youth, standing before his mother, said: 'May mother know that I now joyfully desire to purely renounce the household life, to cultivate the correct Dharma within the Buddha's teachings. I beseech you to grant me permission.' Upon hearing these words, the mother was startled and frightened. She struck her knees in sorrow and sighed, saying to her son: 'You are my only son, whom I cherish and love. I follow your desires in every way. Why would you now abandon me to renounce the household life?' The son replied to his mother: 'Mother, you should know that all loving relationships are destined to be separated. I hope that you will now allow me to renounce the household life and cultivate the correct Dharma.' Upon hearing these words, the mother's heart was filled with increasing distress. Choking with sobs and shedding tears, she said to her son: 'Son, you should know not to repeat these words before me, lest hot blood flow from my mouth.' Immediately, the mother thought to herself: 'If I forcefully prevent him in this way, I will ultimately not be able to stop his will. I should devise a means to resolve his heart.' Then she said: 'Child! Your father is a devout believer, widely engaging in meritorious deeds within the Buddha's teachings. He has already set sail across the sea and will return before long. You should now wait for your father to return. Your father will surely listen to you and allow you to renounce the household life.' At that time, the youth, being filial to his mother, thought to himself: 'If I repeatedly plead and declare my intentions, it will surely cause my mother great distress. I should obey my mother's words and wait for my father to return home.' Thereupon, the youth remained silent and accepted his mother's instruction. At that time, the Golden Youth (Jinse Tongzi) (Golden Youth) was exceptionally beautiful and adorned with fine features. Whenever he walked through the streets and alleys, people would gaze upon him, never tiring of the sight. Then the youth's mother thought: 'My son is exceptionally beautiful and adorned with fine features, and everyone loves him. However, my son deeply despises worldly matters. For this reason, I am constantly worried that this son will suddenly abandon me to renounce the household life. I should now follow and protect him. If my son leaves me, I will suffer greatly.' The Sutra of the Causes and Conditions of the Golden Youth, Volume 1 Taisho Tripitaka Volume 14, No. 0550, The Sutra of the Causes and Conditions of the Golden Youth The Sutra of the Causes and Conditions of the Golden Youth, Volume 2 Translated by the Tripitaka Master, Chao San Da Fu

試鴻臚卿光梵大師賜紫沙門臣惟凈等奉　詔譯

爾時金色童子，其後常時親近有智沙門婆羅門等，隨逐聽受善妙所說解脫道法，或復親自書寫經典，及營勝事。

是時，日照商主于王舍城外有一大園，花果繁茂清流嚴好，金色童子日往游適，或時棲處讀誦經典。

時王舍城中有一妓女，名迦尸孫那利，年少端嚴人皆欣慕。

是時國主阿阇世王，有一大臣其名勇戾，王極寵念多所委用，于彼妓女素深染緣，日日邀詣勇戾園中嬉戲娛樂。

其後一時，彼迦尸孫那利女眾妙莊嚴，出王舍城詣勇戾園，方及路次，見金色童子亦出王舍城外詣日照園中，色相殊麗端正嚴好，身有金色威光艷赫，金黃色衣自然覆體，悅目適心眾共瞻睹。彼女見已，乃作是念：「奇哉！色相殊妙若此。奇哉！威光艷赫無比。」念已，即時恣其瞻矚，又復思惟：「世間若有具福女人，應得此子而為其夫，鮮福女人彼應難得如是丈夫嬉戲娛樂。然我今者其復云何？欲祈緣契有無礙耶？何以故？今此童子諸丈夫中而獨殊麗，我今雖復極生愛戀，設何方便而獲契會？」即時趨詣彼童子前，注意觀睹，復自思忖：「今此童子體性端凝具大威德，棄背世間欲染邪緣，趣向涅槃真實正道，我雖愛慕彼不納受；我今不應於斯受恥，我亦

【現代漢語翻譯】現代漢語譯本：

當時，金色童子（指一位具有金色光芒的年輕修行者），之後經常親近有智慧的沙門（指佛教修行者）和婆羅門（指印度教修行者）等人，跟隨他們聽受善妙的解脫道法，或者親自書寫經典，以及從事殊勝的善事。當時，日照商主在王舍城外有一座大園林，花果繁茂，清澈的流水非常優美。金色童子每天都去那裡遊玩，有時在那裡居住並讀誦經典。當時，在王舍城中有一位，名叫迦尸孫那利（指一位美麗的），年輕貌美，人人都很羨慕她。當時，國王阿阇世王（指一位國王）有一位大臣，名叫勇戾（指一位大臣），國王非常寵愛他，很多事情都委託他辦理。這位大臣對那位一直懷有很深的愛慕之情，每天都邀請她到勇戾的園林中嬉戲娛樂。後來有一天，那位迦尸孫那利盛裝打扮，走出王舍城前往勇戾的園林。當她走到路上時，看見金色童子也走出王舍城外，前往日照園林。金色童子容貌非常俊美，端莊美好，身上散發著金色的光芒，光彩照人，身穿金黃色的衣服，自然地覆蓋著身體，令人賞心悅目，大家都注視著他。那位看見后，心想：『真奇妙啊！容貌竟然如此殊勝美好。真奇妙啊！光芒竟然如此耀眼無比。』想到這裡，她就盡情地注視著他，又思忖著：『世間如果有具足福報的女人，應該可以得到這位童子作為她的丈夫，沒有福報的女人恐怕難以得到這樣一位丈夫來嬉戲娛樂。然而我現在又該怎麼辦呢？想要祈求一段姻緣，不知是否會有障礙呢？為什麼呢？因為現在這位童子在所有男子中顯得如此特別俊美，我雖然非常愛戀他，但用什麼方法才能獲得與他相會的機緣呢？』於是她立刻走向那位童子，專注地看著他，又暗自思量：『現在這位童子體性端莊凝重，具有很大的威德，已經拋棄了世間的慾望和邪緣，趨向涅槃的真實正道，我雖然愛慕他，但他不會接受我的；我不應該在這裡自取其辱，我也'

【English Translation】 English version:

At that time, the golden youth (referring to a young practitioner with a golden aura) would often associate with wise Shramanas (referring to Buddhist practitioners) and Brahmanas (referring to Hindu practitioners), following them to listen to and receive the excellent teachings on the path to liberation, or personally writing scriptures and engaging in meritorious deeds. At that time, the merchant leader Sun-illumination possessed a large garden outside the city of Rajagriha, abundant with flowers and fruits, and adorned with clear streams. The golden youth would visit there daily for leisure, sometimes residing there to recite scriptures. At that time, in the city of Rajagriha, there was a courtesan named Kashi Sundari (referring to a beautiful courtesan), young and beautiful, admired by all. At that time, King Ajatashatru (referring to a king) had a minister named Yungalita (referring to a minister), whom the king greatly favored and entrusted with many responsibilities. This minister harbored deep affection for the courtesan, inviting her daily to his garden for amusement and entertainment. Later, one day, Kashi Sundari, adorned with exquisite ornaments, left Rajagriha to go to Yungalita's garden. On the way, she saw the golden youth also leaving Rajagriha to go to Sun-illumination's garden. The golden youth's appearance was exceptionally beautiful, dignified and handsome, his body radiating a golden light, brilliant and dazzling. He wore golden-yellow robes that naturally covered his body, pleasing to the eye and captivating all who beheld him. Upon seeing him, she thought: 'How wondrous! His appearance is so exceptionally beautiful. How wondrous! His radiance is so incomparably brilliant.' With this thought, she gazed at him intently, and further pondered: 'If there were a woman in the world with sufficient merit, she should be able to have this youth as her husband. A woman without merit would probably find it difficult to obtain such a husband for amusement and entertainment. But what should I do now? I wish to pray for a connection, but I wonder if there will be obstacles? Why? Because this youth appears so exceptionally beautiful among all men. Although I am deeply in love with him, what means can I employ to obtain an opportunity to meet him?' Immediately, she approached the youth, gazing at him intently, and pondered to herself: 'This youth's nature is dignified and composed, possessing great virtue. He has abandoned worldly desires and evil connections, and is heading towards the true path of Nirvana. Although I admire him, he will not accept me; I should not bring shame upon myself here, nor should I'

不住勇戾園中，宜隨彼往所止之處。」言已，即時密隨童子之後。

爾時，童子知是事已，而即速行先入園中，遣守門者關閉其門。是時迦尸孫那利女，隔門白言：「童子！此何道理關閉園門？我今故為汝來至此，汝今堅不令我獲其瞻睹，亦非所宜。」童子默然不答。

時彼女人又復惟忖：「今此童子不出二事：一者、或復畢竟不為世欲所染；二者、或為鬼魅所著。於一切處以我色相或以言說，皆悉不能獲其附近，我今雖復志欲親附，然斯觀睹關閉于門，縱使巧智設何等方便，而終於我作其遮止。我今或復勿令知覺，但俟他晨先來園中，潛伏宵止，而是童子其必後來，我即進身潛相附近。」時彼女人作是念已，即復旋歸入于城中。是日，女人不獲造詣勇戾之園。

是時，勇戾于自園中竟日遊賞，日時向暮彼亦不來，傾望既久還入城中，即遣使人詣彼迦尸孫那利妓女之舍，謂女人言：「汝於今日以何緣故不至園中？」是時女人巧運方計，答使人言：「汝可為我啟白大臣：『我於今日風恙所縈，頭目昏痛，由斯事故不獲詣園。』」使人受言未遑回白，親里近人潛已告語：「是日女人都無疾恙，但為往彼金色童子園中游觀，是故不來大臣園所。」

爾時，勇戾大臣聞是語已，忿恚欻生審諦思忖：「

【現代漢語翻譯】現代漢語譯本：不要住在勇戾（Yongli，人名）的花園裡，最好跟隨那個童子去他停留的地方。』說完，就立刻悄悄地跟在童子身後。

當時，童子知道這件事後，就快速地先行進入園中，讓守門人關閉園門。這時，迦尸孫那利女（Jiashisunnv，人名）隔著門說道：『童子！這是什麼道理，要關閉園門？我特意為你來到這裡，你現在堅決不讓我看到你，這也不合適吧。』童子沉默不語，沒有回答。

當時，那個女人又揣測：『現在這個童子不出兩種情況：一是，或許他根本不受世俗慾望的沾染；二是，或許是被鬼魅所附著。在任何地方，用我的美色或者言語，都不能讓他靠近，我現在即使想要親近，然而看到他關閉園門，縱然用盡巧妙的智慧，想盡任何辦法，最終還是會阻止我。我現在或許不要讓他察覺，等到明天早上先來園中，偷偷地藏身過夜，那麼那個童子必定會來，我就趁機上前偷偷地靠近他。』當時那個女人這樣想著，就又轉身回到城中。這一天，女人沒有能夠前往勇戾的花園。

當時，勇戾（Yongli，人名）在自己的花園中整天遊玩賞樂，直到傍晚她也沒有來，等候了很久，就回到城中，立刻派使者去迦尸孫那利（Jiashisunnv，人名）的住所，對女人說：『你今天因為什麼緣故沒有到花園中來？』當時女人巧妙地想出說辭，回答使者說：『你可以為我稟告大臣：『我今天被風病所困擾，頭昏眼花，因為這個緣故沒有能夠到花園中去。』』使者接受了話，還沒來得及回去稟告，親戚近鄰已經偷偷地告訴他：『今天那個女人根本沒有生病，只是爲了去金色童子（Jinse Tongzi）的花園遊玩觀賞，所以沒有來大臣的花園。』

當時，勇戾大臣（Yongli Dachen，人名）聽到這些話后，憤怒突然產生，仔細地思考著：

【English Translation】 English version: 'Do not stay in Yongli's (name of a person) garden; it is better to follow that boy to where he stays.' Having said that, she immediately followed the boy secretly.

At that time, the boy, knowing this, quickly entered the garden first and had the gatekeeper close the gate. Then, the woman Jiashisunnv (name of a person) said from outside the gate, 'Boy! What is the reason for closing the garden gate? I have come here specifically for you, and now you are determined not to let me see you, which is not appropriate.' The boy remained silent and did not answer.

At that time, the woman pondered again, 'Now, there are only two possibilities for this boy: one is that he is completely untouched by worldly desires; the other is that he is possessed by a demon. In any place, using my beauty or words, I cannot get close to him. Even if I want to get close now, seeing that he has closed the garden gate, even if I use all my cleverness and think of any means, he will ultimately prevent me. Perhaps I should not let him notice me now, but come to the garden early tomorrow morning, hide overnight, and then that boy will surely come, and I will take the opportunity to approach him secretly.' At that time, the woman thought this way and then turned back to the city. That day, the woman was unable to go to Yongli's garden.

At that time, Yongli (name of a person) spent the whole day playing and enjoying himself in his garden. Until evening, she did not come. After waiting for a long time, he returned to the city and immediately sent a messenger to Jiashisunnv's (name of a person) residence, saying to the woman, 'For what reason did you not come to the garden today?' At that time, the woman cleverly devised a response, answering the messenger, 'You can report to the minister for me: 'I am troubled by a wind illness today, with dizziness and blurred vision, and for this reason, I was unable to go to the garden.' The messenger received the message, but before he had time to report back, relatives and neighbors had secretly told him, 'That woman was not sick at all today, but went to the Golden Boy's (Jinse Tongzi) garden to play and enjoy, so she did not come to the minister's garden.'

At that time, Minister Yongli (Yongli Dachen, name of a person), hearing these words, suddenly became angry and pondered carefully:

若此迦尸孫那利女，與彼金色童子有所契會，斯實令我作無義利。」由是忿恚結縛於心，世間所謂女人怨縛，最為第一。

是時，大臣恚火燒心極為逼惱，守度是夜。得至明旦，召一侍人而謂言曰：「汝可執劍，從於我后出王舍城詣日照園，我有少緣速疾營作。」侍人答言：「如尊旨命。」

爾時，侍人執劍隨從勇戾大臣出王舍城，入彼日照商主園已。時迦尸孫那利妓女，種種嚴身亦出王舍城外，詣于日照商主之園，繼踵而入。時彼女人園中忽見勇戾大臣，見已，驚惶投竄無地，乃作是念：「今日大臣決定於我大作佷惡無義利事。」

是時，大臣見女人已，恚火熾然焚燒心意，眉蹙額皺異相悖興，即速奔前執拽其女，髮髻蓬亂覆面于地，勵聲謂言：「汝今來此與彼金色童子誠有要契，妄謂我言風恙縈逼，巧以方計而相欺調，事相若此，怨縛寧逃，諒汝今時故難活命。」

是時，迦尸孫那利妓女聞是言已，苦惱自召，大生驚怖：「我今無覆命得存耶！」內極悲哀垂淚號泣，從地旋起前詣大臣，禮奉雙足緩發其言，懇切告白：「仁者悲念，不應於我殞害其命，女人之身多生過失，自今而後我不復作，乃至盡壽誓為婢使，愿以仁慈止息忿恚，與我殘命使令存活。」

時彼大臣雖聞如是悲切之

【現代漢語翻譯】現代漢語譯本：如果這個迦尸孫那利女（Kāśī Sundarī，人名）真的和那個金色童子（golden youth）有什麼私情，這實在會讓我顏面掃地。』因此，憤怒像繩索一樣緊緊地捆綁在他的心中。世人常說，女人帶來的怨恨和束縛，是最難擺脫的。

當時，大臣被憤怒的火焰焚燒，內心極度痛苦，徹夜難眠。到了第二天早上，他召來一個侍從，對他說：『你拿著劍，跟在我後面出王舍城（Rājagṛha，城市名），去日照園（Jātarūpavana，花園名），我有些緊急的事情要處理。』侍從回答說：『遵命。』

當時，侍從拿著劍跟隨勇戾大臣（Bhadraka，人名）出了王舍城，進入了日照商主園。這時，迦尸孫那利女也精心打扮一番，出了王舍城外，前往日照商主之園，緊隨其後進入。那女人在園中突然看見了勇戾大臣，見狀，驚慌失措，無處可逃，心想：『今天大臣肯定要對我做非常惡劣的、讓我身敗名裂的事情了。』

當時，大臣看見那女人後，憤怒的火焰更加猛烈地焚燒他的內心，他眉毛緊鎖，額頭皺起，面容扭曲，立刻衝上前去抓住那女人，把她的髮髻弄亂，頭髮散落在地上，大聲喊道：『你今天來這裡，肯定是和那個金色童子有什麼約定，還騙我說我身體不舒服，用花言巧語來欺騙我，事情到了這個地步，你以為還能逃脫怨恨的束縛嗎？我看你今天就別想活命了！』

當時，迦尸孫那利女聽到這些話后，痛苦地呼喊，非常害怕：『我今天難道活不成了嗎！』她內心極度悲傷，流著眼淚哭泣，從地上爬起來，走到大臣面前，跪拜他的雙腳，慢慢地說，懇切地哀求：『仁慈的人啊，請您可憐我，不要殺害我的性命。女人一生中難免犯錯，從今以後我再也不敢了，甚至願意終身做您的婢女，希望您能發發慈悲，平息您的憤怒，饒我一條殘命，讓我活下去。』

當時，大臣雖然聽到了如此悲慘的

【English Translation】 English version: 'If this Kāśī Sundarī (name of a person) has any secret affair with that golden youth, it will truly make me lose face.' Therefore, anger bound tightly in his heart like a rope. It is often said that the resentment and bondage brought by women are the most difficult to get rid of.

At that time, the minister was burned by the flames of anger, and his heart was extremely painful, unable to sleep all night. The next morning, he summoned a servant and said to him: 'You take the sword and follow me out of Rājagṛha (name of a city) to Jātarūpavana (name of a garden), I have some urgent matters to deal with.' The servant replied: 'As you command.'

At that time, the servant took the sword and followed Bhadraka (name of a person), the brave and fierce minister, out of Rājagṛha and entered the Jātarūpavana of the merchant lord. At this time, Kāśī Sundarī also dressed up carefully, went out of Rājagṛha, and went to the Jātarūpavana of the merchant lord, following closely behind. The woman suddenly saw the brave and fierce minister in the garden. Seeing this, she panicked and had nowhere to escape, thinking: 'Today the minister will definitely do something very bad to me, something that will ruin my reputation.'

At that time, after the minister saw the woman, the flames of anger burned his heart even more fiercely. His eyebrows were furrowed, his forehead was wrinkled, his face was distorted, and he immediately rushed forward to grab the woman, messing up her hair and scattering it on the ground, shouting loudly: 'You came here today, definitely to have an appointment with that golden youth, and you lied to me that I was not feeling well, using flowery words to deceive me. Now that things have reached this point, do you think you can escape the bondage of resentment? I don't think you can live today!'

At that time, after Kāśī Sundarī heard these words, she cried out in pain and was very scared: 'Am I not going to live today!' She was extremely sad in her heart, crying with tears, got up from the ground, walked to the minister, knelt down and worshiped his feet, and said slowly, pleading earnestly: 'Benevolent person, please have mercy on me and do not kill my life. It is inevitable for women to make mistakes in their lives. From now on, I will never dare to do it again, and I am even willing to be your maidservant for the rest of my life. I hope you can have mercy, calm your anger, and spare my remaining life so that I can live.'

At that time, although the minister heard such a tragic

言，以佷毒心都無聽納，于其恚火轉復熾然，謂侍人言：「汝今宜速揮以利劍，斷取其頭棄置於地。」

時彼侍人聞是惡者猛惡言已，發大戰怖，乃作是念：「苦哉！癡人極無悲愍，與此女人素深染緣，而何一旦以彼小罪欲害其命？苦哉！我今於斯人所求其養活，猶如蛇毒實堪驚畏，何故我于下劣人所，而求依止？我于諸處隨入艱險，豈非我今死時至耶？或復我今顯說其言而當告白，若顯說時彼或能止如斯罪業，知是不正法已，毀責心意。」又復見是女人驚懅危逼，悲哀涕泣，作是念已，即時合掌前白勇戾大臣言：「惟愿仁者，悲哀止息，無令我作如是種類不義利事，無令我作宰殺之人，無令我今勇悍其意而造殺業。我主仁慈，愿賜救護，況此女人容止端嚴，人所樂見，王舍城中久時棲止，諸方來者多人欣慕。又此女人一切人眾共所愛念，云何我主明慧有智，於一切人所愛念處，反生瞋恚？愿今止息如是惡緣，當免二世極重殺業，無至堅執使其破壞，勿令我身造斯惡行而自焚燒。又此女人色相盛年眾共慈愛，于仁者前悲哀逼迫，以甘軟言懇切祈告。我聞彼言心大戰悚，又聞仁者猛惡之言欲斷其命，轉增惶怖，至於邊地惡人尚無勇心故害人命，況乎仁者能勇害耶？假使一切畜生之類，見諸危逼尚起愍心，況復人倫

【現代漢語翻譯】現代漢語譯本：這個人用極其惡毒的心腸，根本聽不進任何勸告，心中的怒火反而更加旺盛，對侍從說：『你現在應該立刻拿起鋒利的劍，砍下她的頭，扔在地上。』當時那個侍從聽到這個兇惡之人如此兇猛的話語，內心感到極大的恐懼，於是心想：『太可悲了！這個人真是毫無慈悲之心，和這個女人之間原本有很深的愛戀關係，為什麼突然因為一點小小的過錯就要殺害她的性命？太可悲了！我現在從這個人這裡尋求生活，就像蛇毒一樣實在令人驚恐畏懼，我為什麼要在這種卑劣的人那裡尋求依靠呢？我無論走到哪裡都會遇到艱難險阻，難道現在就是我死亡的時候到了嗎？或許我現在應該坦白地說出我的想法，如果說出來的時候他或許能夠停止這種罪惡的行為，認識到這是不正當的法律，從而譴責自己的心意。』又看到這個女人驚恐萬分，處境危急，悲哀地哭泣，想到這裡，立刻合掌跪在勇猛暴戾的大臣面前說：『希望您能慈悲地停止這種行為，不要讓我做這種不義的事情，不要讓我成為一個殺人的人，不要讓我現在逞一時之勇而造下殺業。我的主人您一向仁慈，希望您能賜予她救護，何況這個女人容貌端莊美麗，人人都喜歡看到她，在王舍城中居住很久了，從各地來的人都非常羨慕她。而且這個女人受到所有人的愛戴，為什麼我的主人您如此明智有智慧，卻對所有人都喜愛的人產生憤怒呢？希望您現在停止這種惡緣，可以避免兩世極其嚴重的殺業，不要如此堅決地堅持以至於造成無法挽回的破壞，不要讓我的身體做出這種惡行而自我焚燒。而且這個女人正值青春年華，容貌美麗，受到大家的喜愛，現在在您面前悲哀地懇求，用溫柔的話語懇切地祈求。我聽到她的話語內心感到極大的恐懼，又聽到您如此兇猛的話語想要砍下她的頭，更加感到惶恐不安，即使是邊遠地區的惡人，也沒有勇氣隨便殺害人命，更何況是您呢？即使是所有的畜生，看到其他動物遇到危險，尚且會生起憐憫之心，更何況是人類呢？』

【English Translation】 English version: He, with an extremely venomous heart, listened to no advice, and the fire of his anger blazed even more fiercely. He said to his attendant: 'You should now quickly wield a sharp sword, cut off her head, and throw it on the ground.' At that time, the attendant, hearing the fierce words of this evil man, felt great fear in his heart. He thought to himself: 'How pitiful! This man is utterly without compassion. He and this woman originally had a deep and loving relationship. Why would he suddenly want to kill her for such a small offense? How pitiful! I now seek my livelihood from this man, but he is as terrifying and fearful as snake venom. Why should I seek refuge in such a base person? Wherever I go, I will encounter difficulties and dangers. Is this the time for my death to arrive? Perhaps I should now openly speak my mind. If I speak out, perhaps he will be able to stop this sinful act, recognize that it is an unjust law, and condemn his own intentions.' Seeing the woman terrified, in a critical situation, and weeping sadly, he thought to himself and immediately knelt before the brave and violent minister, joining his palms together, and said: 'May you, benevolent one, mercifully cease this action. Do not make me do such an unrighteous thing. Do not make me a murderer. Do not let me now act rashly and create such a killing karma. My lord, you have always been kind. I hope you can grant her protection. Moreover, this woman has a dignified and beautiful appearance, and everyone likes to see her. She has lived in Rājagṛha (王舍城) for a long time, and many people who come from all directions admire her greatly. Furthermore, this woman is loved by all people. Why, my lord, are you so wise and intelligent, yet you are angry at someone loved by everyone? I hope you will now stop this evil緣 (yuán, karmic connection), and you can avoid extremely serious killing karma in both lives. Do not be so determined as to cause irreparable damage. Do not let my body commit this evil act and burn itself. Moreover, this woman is in the prime of her youth, with a beautiful appearance, and is loved by everyone. She is now pleading sadly before you, earnestly begging with gentle words. Hearing her words, my heart feels great fear. Hearing your fierce words wanting to cut off her head, I feel even more terrified. Even evil people in remote areas do not have the courage to kill people casually, let alone you? Even all kinds of animals, seeing other animals in danger, will still feel compassion, let alone human beings?'

生殺害意？」

是時，侍人說伽陀曰：

「仁者所出非理言，　　我尚不欲聞其說，　況復使我實所行，　　愿今止斯極惡業。」

時勇戾大臣聞是說已，以佷恚緣堅執不捨，意念差失不復本心，轉增瞋恚起諸惡相，厲聲謂言：「咄哉！男子！汝於此女亦深愛念，以儻護心違我旨教，隨處遮止不欲彼殺。汝今從命殺即為善；若不殺者，汝於今時命亦不存。」

時彼侍人睹斯執見佷惡危逼，乃自惟忖：「苦哉！我今隨逐入是險惡難中，我今若不從命致殺，彼當決定反害我命。何以故？而此女人愛念素深，尚欲堅害，況復於我不致殺耶？我若從命，於此女人賢善之身揮其刃者，我即復何名丈夫耶？我今寧可於一切處壞自身命，決定終不害彼女人。」其後侍人別運方計，即自惟忖：「我今宜應執劍逃竄，若己若他必能護命。」念已，即時持劍奔竄，迅速其步欲出園中。時勇戾大臣亦逐其後，至於門側。

時，迦尸孫那利妓女身力羸瘁，余命無幾，思欲奔竄其力無堪。念已，即時勉力而起，即速前奔至一墻界，墻仞既高不能過越。是處適值大臣旋還，即時女人于阿提目多迦花林之間，避走潛伏，大臣不見，即於是處周行觀矚，乃見女人在高墻側潛伏林間。是時墻下，先有黑蛇潛處其穴，因是出穴

【現代漢語翻譯】現代漢語譯本：『你想讓我殺害她嗎？』

當時，侍人說了以下偈頌：

『仁者你說的話不合道理，我尚且不願聽你說，更何況讓我實際去做呢？希望你現在停止這種極惡的行徑。』

當時，勇戾大臣聽到這些話后，因為固執己見而不肯放棄，心意迷亂失去了本心，反而更加憤怒，顯露出各種兇惡的表情，厲聲說道：『咄！男子！你對這個女子也太愛戀了吧，因為袒護她而違揹我的命令，處處阻撓不讓我殺她。你現在聽從我的命令殺了她就是好事；如果不殺，你現在的小命也保不住了。』

當時那個侍人看到他如此執迷不悟，兇狠地逼迫自己，於是自己思量：『苦啊！我如今跟隨他進入這種危險的境地，我如今如果不聽從命令去殺她，他一定會反過來殺我。為什麼呢？因為他對這個女人的愛戀如此之深，尚且想要堅決地殺害她，更何況對我不會殺呢？我如果聽從命令，對這個女人賢善的身體揮刀，那我又算什麼大丈夫呢？我寧可在任何地方犧牲自己的性命，也絕對不會傷害那個女人。』之後，侍人另想辦法，自己思量：『我現在應該拿著劍逃跑，或許自己或者她都能保住性命。』想到這裡，立刻拿著劍奔跑逃竄，加快腳步想要逃出園中。當時勇戾大臣也追趕在他身後，到了門口。

當時，迦尸孫那利（Kāśī Sundarī）因為身體虛弱，生命所剩無幾，想要奔跑逃竄卻沒有力氣。想到這裡，立刻勉強起身，迅速向前奔跑，到了一處墻邊，墻壁很高無法翻越。這時正好大臣轉身回來，那個女人就在阿提目多迦（Atimuttaka）花林之間，躲避逃走藏了起來，大臣沒有看見，就在那裡四處觀看，才看見那個女人在高墻邊上的樹林里躲藏。當時墻下，先前有一條黑蛇藏在洞里，因此從洞里爬了出來。

【English Translation】 English version: 'Do you want me to kill her?'

At that time, the attendant spoke the following gatha:

'Benevolent one, your words are unreasonable. I do not even wish to hear them, let alone actually carry them out. I hope you will now cease this extremely evil act.'

At that time, the cruel and violent minister, upon hearing these words, stubbornly refused to give up his intention. His mind was confused and he lost his original intention. Instead, he became even more angry, displaying various fierce expressions. He said in a stern voice: 'Hey! Man! You are too fond of this woman, protecting her and disobeying my orders, constantly hindering me from killing her. If you obey my orders and kill her now, that would be good; if you do not kill her, your life will not be spared.'

At that time, the attendant, seeing his stubbornness and cruel coercion, thought to himself: 'Alas! I am now following him into this dangerous situation. If I do not obey his orders to kill her, he will definitely turn around and kill me. Why? Because his infatuation with this woman is so deep that he is determined to kill her, let alone spare me? If I obey his orders and wield the knife against this woman's virtuous body, then what kind of man am I? I would rather sacrifice my own life anywhere than harm that woman.' Afterwards, the attendant devised another plan, thinking to himself: 'I should now take the sword and flee. Perhaps I or she can save our lives.' With this thought, he immediately took the sword and ran away, quickening his pace to escape from the garden. At that time, the cruel and violent minister also chased after him, reaching the gate.

At that time, Kāśī Sundarī (Kāśī Sundarī), because her body was weak and her life was nearing its end, did not have the strength to run away. Thinking of this, she immediately struggled to get up and ran forward quickly, reaching a wall that was too high to climb over. At this time, the minister happened to turn back, and the woman hid in the Atimuttaka (Atimuttaka) flower forest, avoiding and hiding. The minister did not see her, and looked around there, only to see the woman hiding in the forest by the high wall. At that time, under the wall, there was a black snake hiding in its hole, and it came out of the hole.

螫彼女人右足致傷，大臣見已，亦復奔走。是時女人即自思念：「此必大臣來害我命。」爾時專一唯懷死怖，其後非久即知是處為蛇所螫。

是時大臣，旋詣林間觀其女人，瞋恚劇增心無悲愍，即復前拽彼女人身，蹂踐髮髻愈增疲睏。苦哉！女人受斯殘害，氣力綿微悶絕於地。是時大臣審復觀矚，見是女人偃仆其地，即自思惟：「今此女人命已殞謝，我應回覆。」然慮餘人窺其事狀，即時舉身越墻而度，入于城內。

爾時王舍城中，諸巡警官、周行警察至日照商主園中。到已，見彼金色童子出王舍城至自園內，乃至復見迦尸孫那利妓女偃仆于地。見已，即時極生傷愍，諸臣乃共審諦觀察：「此何惡人無悲愍心，不懼他世罪業報應？深結怨縛殺害其命。苦哉！人倫懷斯慘毒，于女人身無慈致害。」

是時群官周遍園中，精審伺察不睹余狀，又復思忖：「今此女人容止端嚴素傳名譽，而何此中致傷其命？何等惡人造斯惡業？事狀隱暗唯天所明，我等今時未辯其由，亦招罪咎。」於是群官極生憂戚，互起疑心榰頤不樂，群官又復再入園中審細推求。復睹前狀，但見女人偃仆其地：「豈非金色童子宿業報力不能斷耶？何故此女命致殞絕？」

爾時，諸巡警官互相議言：「今此妓女何人致殺？我等園中

【現代漢語翻譯】現代漢語譯本：那女人右腳被東西蜇傷，大臣看見后，也驚慌逃跑。當時那女人心想：『這一定是大臣來要我的命。』那時她一心只想著死亡的恐懼，不久之後才知道是被蛇咬傷。

當時大臣返回林間檢視那女人，怒火更盛，心中毫無憐憫，又上前拉拽那女人的身體，踐踏她的髮髻，使她更加疲憊。可憐啊！那女人遭受這樣的殘害，氣力微弱，昏倒在地。當時大臣仔細檢視，見那女人倒在地上，心想：『現在這女人已經死了，我應該回去了。』但又擔心被人發現，立刻縱身跳過圍墻，進入城內。

當時王舍城中的巡警官、四處巡邏的警察來到日照商主的花園中。到了之後，看見那個金色童子從王舍城來到自己的園內，又看見迦尸孫那利（Kashi Sundari，人名）倒在地上。看見后，立刻非常傷心憐憫，眾官員一起仔細觀察：『這是什麼惡人如此沒有憐憫之心，不怕來世的罪業報應？結下如此深的怨恨，殺害她的性命。可悲啊！人倫竟然懷有如此慘毒的心腸，對女人下此毒手。』

當時眾官員在園中四處搜尋，仔細觀察，沒有發現其他情況，又想：『這女人容貌端莊，一向很有名聲，為什麼會在這裡喪命？是什麼惡人做了這樣的惡事？事情隱秘，只有天知道，我們現在還不能分辨出原因，也會招來罪責。』於是眾官員非常憂愁，互相猜疑，托著下巴，悶悶不樂。眾官員又再次進入園中仔細搜尋。再次看到之前的景象，只見那女人倒在地上：『難道是金色童子（Golden Child）前世的業力無法斷絕嗎？為什麼這女人的命會這樣終結？』

當時，各位巡警官互相議論：『現在這個女人是誰殺的？我們園中』

【English Translation】 English version: The woman's right foot was stung, causing injury. Upon seeing this, the minister also fled in panic. At that moment, the woman thought to herself, 'This must be the minister coming to take my life.' At that time, she was solely consumed by the fear of death, and not long after, she realized that she had been stung by a snake.

At that time, the minister returned to the forest to check on the woman. His anger intensified, and he felt no compassion. He stepped forward and dragged the woman's body, trampling on her hair, making her even more exhausted. Alas! The woman suffered such cruelty, her strength weakened, and she fainted to the ground. At that time, the minister carefully examined her and, seeing the woman lying on the ground, thought to himself, 'Now this woman is dead, I should go back.' But worried about being discovered, he immediately jumped over the wall and entered the city.

At that time, the patrol officers and police officers of Rajagriha (Wangshecheng, city name) came to the garden of the merchant Rich-in-sunshine (Rizhao shangzhu, person's title). Upon arriving, they saw the Golden Child (Jinse tongzi, a child's name) coming from Rajagriha into his own garden, and they also saw Kashi Sundari (Jiashi Sunnali, a woman's name) lying on the ground. Upon seeing this, they immediately felt great sorrow and compassion. The officers carefully observed together, 'What kind of evil person is this, with no compassion, not fearing the karmic retribution of future lives? Forming such deep resentment, killing her life. Alas! How can humans harbor such cruel intentions, harming a woman in this way?'

At that time, the officers searched the garden thoroughly, carefully observing, but found nothing else. They also thought, 'This woman has a dignified appearance and has always been famous. Why did she lose her life here? What evil person committed this evil deed? The matter is hidden, only heaven knows. We cannot discern the cause at this time, and we will also incur guilt.' Therefore, the officers were very worried, suspecting each other, resting their chins in their hands, and feeling unhappy. The officers re-entered the garden and searched carefully. They saw the same scene as before, only the woman lying on the ground: 'Could it be that the karmic power of the Golden Child (Jinse tongzi, a child's name) from a previous life cannot be severed? Why did this woman's life end in this way?'

At that time, the patrol officers discussed with each other, 'Who killed this woman? In our garden'

於三審諦周行觀矚，余無事狀，唯見金色童子。」群官即時召其童子，而發問言：「今此妓女何人所殺？」

童子答言：「諸官明察，我於是事雖睹其狀，而實不知誰人所殺？」

金色童子因緣經卷第二大正藏第 14 冊 No. 0550 金色童子因緣經

金色童子因緣經卷第三

譯經三藏朝散大夫試鴻臚卿光梵大師賜紫沙門臣惟凈等奉　詔譯

爾時，諸巡警官相與議言：「眾所共觀，今此童子儀相調善，諒其不能發斯重業，又復於今無餘異狀，我等隨處遇斯艱苦，今者云何理行其事？」中一人言：「此事狀者，誠非我等所能參議，國有刑司大臣掌法，今宜監領童子、女人詣彼詳辯。」眾議定已，舉彼女人臥置竹輿，執持童子俱詣法司。

爾時，勇戾大臣職當掌法，與諸法官共會一處。遙見彼諸巡警官來漸至其前，即發問言：「汝等諸官斯來何為？有何事耶？」諸官答言：「今此女人于日照商主園中，不知何人殺害其命，我等審諦於三伺察，于其園內唯見金色童子，余無事狀，我等即時詢童子言：『今此女人誰致殺耶？』童子答言：『諸官明察，我於是事雖睹其狀，而實不知何人所殺。』我等今時監領至此，愿賜明辯。」

時大臣言：「汝等小待須臾，俟當審

【現代漢語翻譯】現代漢語譯本：經過三次詳細的審視和周密的觀察，我等沒有發現其他情況，只看到一個金色的童子。」巡警官員們立刻召來那個童子，並詢問他說：「現在這個女人是誰殺的？」童子回答說：「各位官員明察，我雖然看到了事情的經過，但實在不知道是誰殺了她？」

《金色童子因緣經》卷第二大正藏第14冊 No. 0550 《金色童子因緣經》

《金色童子因緣經》卷第三

譯經三藏朝散大夫試鴻臚卿光梵大師賜紫沙門臣惟凈等奉詔譯

當時，各位巡警官員互相商議說：「大家共同觀察，現在這個童子儀表端正善良，想來他不能做出這種重大的罪業，而且現在也沒有其他可疑的情況，我等隨處遇到這種艱難的事情，現在要如何處理這件事呢？」其中一人說：「這件事的情況，確實不是我等所能參與議論的，國有刑司大臣掌管法律，現在應該押送童子和女人到他那裡詳細辨明。」大家商議完畢，抬起那個女人，讓她躺在竹轎里，押著童子一起前往法司。

當時，勇戾大臣（官名）擔任掌管法律的職務，與各位法官一起聚集在一處。遠遠地看到那些巡警官員漸漸來到他的面前，就發問說：「你們各位官員到這裡來是爲了什麼？有什麼事嗎？」各位官員回答說：「現在這個女人在日照商主（人名）的園中，不知被何人殺害，我等經過三次詳細的審視，在她園內只看到一個金色童子，沒有其他情況，我等立刻詢問童子說：『現在這個女人是誰殺的？』童子回答說：『各位官員明察，我雖然看到了事情的經過，但實在不知道是誰殺了她。』我等現在押送他們到這裡，希望您能明察審辨。」

當時大臣說：「你們稍微等待片刻，等我審問。」

【English Translation】 English version: After three careful examinations and thorough observations, we found nothing else, only a golden boy.' The police officers immediately summoned the boy and asked him, 'Who killed this woman?' The boy replied, 'Honorable officials, please investigate carefully. Although I saw what happened, I really don't know who killed her?'

The Sutra of the Causes and Conditions of the Golden Boy, Volume 2 Taisho Tripitaka Volume 14 No. 0550 The Sutra of the Causes and Conditions of the Golden Boy

The Sutra of the Causes and Conditions of the Golden Boy, Volume 3

Translated by the Tripitaka Master Chao San Da Fu Shi Honglu Qing Guangfan, the Purple-Robed Sramana Minister Wei Jing, etc., by Imperial Order

At that time, the patrol officers discussed among themselves, 'Everyone has seen that this boy has a well-mannered and kind appearance. It is unlikely that he would commit such a serious crime. Moreover, there are no other suspicious circumstances at present. We encounter such difficult situations everywhere. How should we handle this matter now?' One of them said, 'The circumstances of this matter are indeed beyond our ability to discuss. The country has a Minister of Justice in charge of the law. We should now escort the boy and the woman to him for detailed clarification.' After the discussion, they lifted the woman and placed her in a bamboo palanquin, and escorted the boy together to the Ministry of Justice.

At that time, the Minister Yongli (official title) was in charge of the law, and he gathered with the other judges in one place. From afar, he saw the patrol officers gradually approaching him, and he asked, 'What are you officials here for? What is the matter?' The officers replied, 'This woman was killed in the garden of the merchant Rizhao (person's name), but we don't know who killed her. After three careful examinations, we only saw a golden boy in her garden, and there were no other circumstances. We immediately asked the boy, 'Who killed this woman?' The boy replied, 'Honorable officials, please investigate carefully. Although I saw what happened, I really don't know who killed her.' We are now escorting them here, hoping that you can investigate and judge clearly.'

At that time, the minister said, 'Please wait a moment while I investigate.'

察。」后詣王所求從理斷。

是時，掌法大臣即詣阿阇世王宮，見守門者監護王門，即前問言：「王止何處，復何所作？」守門者言：「王今登殿，召諸宮女鼓吹歌音方當娛樂。」

是時，大臣即于宮門求掌執者，托以其事陳奏於王：「今有日照商主之子，于自園中殺害迦尸孫那利妓女，若今不受王者詔命，我等諸臣莫能宰判。」

是時，掌執宮嬪速詣王所具陳上事，王正娛樂未暇審詳，乃敕宮嬪：「汝往語彼勇戾大臣，宜當審細如實詳察。」女使受命出宣王敕，令勇戾大臣等諸法官審明其事。

遍宣示已，時勇戾大臣還復法司，謂諸巡警官言：「汝可往召膾宰之人，令速至此。」到已，謂言：「今此童子于自園中殺害迦尸孫那利妓女，汝今宜往執縛其人，擊鼓告令四衢巷陌普使聞知，出城南門往詣棄屍林中，投以鐵叉使令命絕，然後同其死女置於柴積舉火焚之。」

是時，膾宰之人雖聞是命，睹其金色童子色相嚴好猶如金山，痛切其心互相謂曰：「汝等云何斯人可殺？今此童子人中難得容止可觀，我等雖預膾宰亦有悲心，如斯輩人豈忍害耶？寧使我等自壞其命，終不於斯敢行刑戮。」

是時，勇戾大臣聞膾宰人議已，復作怒言：「汝等何故稽延時久？而不速疾從其命耶？」

【現代漢語翻譯】現代漢語譯本：然後去見國王，請求按照法律進行判決。

當時，掌管法律的大臣立即前往阿阇世王（Ajatasattu，印度摩揭陀國國王）的王宮，見到守門人在看守王宮大門，便上前問道：『國王現在在哪裡，正在做什麼？』守門人說：『國王現在登上大殿，召集宮女演奏音樂，正在尋歡作樂。』

當時，大臣就在宮門請求掌管事務的人，委託他將此事稟告國王：『現在有日照商主（Suryaprabha，人名）的兒子，在他自己的園中殺害了迦尸孫那利（Kasisundari，人名），如果現在不接受國王的命令，我們這些臣子就無法進行審判。』

當時，掌管宮廷事務的宮嬪迅速前往國王那裡，詳細稟告了這件事。國王正在娛樂，沒有時間詳細審理，於是命令宮嬪：『你前往告訴勇戾大臣（a high-ranking minister），應該仔細審理，如實調查。』女使接受命令，傳達國王的命令，讓勇戾大臣等各位法官查明此事。

普遍宣示之後，當時勇戾大臣回到法庭，對各位巡警官說：『你們可以去召集劊子手，讓他們迅速到這裡來。』劊子手到達后，勇戾大臣對他們說：『現在這個童子在他自己的園中殺害了迦尸孫那利，你們現在應該去逮捕那個人，擊鼓宣告，讓四通八達的街巷都知道這件事，出城南門前往棄屍的樹林中，用鐵叉刺死他，然後將他和死去的女子一同放在柴堆上焚燒。』

當時，劊子手們雖然聽到了這個命令，但看到那個金色童子容貌莊嚴美好，如同金山一般，內心非常痛苦，互相說道：『你們怎麼能殺害這樣的人呢？現在這個童子在人群中很難找到，容貌舉止值得觀看，我們雖然是劊子手，也有悲憫之心，像這樣的人怎麼忍心殺害呢？寧願我們自己喪命，最終也不敢對他執行刑罰。』

當時，勇戾大臣聽到劊子手們的議論后，再次憤怒地說：『你們為什麼拖延這麼久？而不迅速執行命令呢？』

【English Translation】 English version: Then he went to see the king, requesting a judgment according to the law.

At that time, the minister in charge of law immediately went to the palace of King Ajatasattu (King of Magadha in India), and seeing the gatekeepers guarding the palace gate, he went forward and asked, 'Where is the king now, and what is he doing?' The gatekeepers said, 'The king is now ascending the hall, summoning the palace women to play music and is currently enjoying himself.'

At that time, the minister requested the person in charge of affairs at the palace gate, entrusting him to report the matter to the king: 'Now there is the son of Suryaprabha (name of a person), who killed Kasisundari (name of a person) in his own garden. If we do not receive the king's order now, we ministers will not be able to judge.'

At that time, the palace concubine in charge of palace affairs quickly went to the king and reported the matter in detail. The king was entertaining himself and did not have time to examine it in detail, so he ordered the palace concubine: 'Go and tell the valiant and fierce minister (a high-ranking minister) that he should carefully examine and investigate the matter truthfully.' The female messenger received the order and conveyed the king's command, instructing the valiant and fierce minister and other judges to investigate the matter.

After the proclamation was widely announced, the valiant and fierce minister returned to the court and said to the patrol officers: 'You can summon the executioners and have them come here quickly.' After the executioners arrived, the valiant and fierce minister said to them: 'Now this boy has killed Kasisundari in his own garden. You should now arrest that person, beat the drum to announce it, so that the streets and alleys know about it, go out of the south gate to the forest where corpses are abandoned, stab him to death with an iron fork, and then put him and the dead woman together on a pile of firewood and burn them.'

At that time, although the executioners heard this order, when they saw that the golden boy's appearance was solemn and beautiful, like a golden mountain, their hearts were very painful, and they said to each other: 'How can you kill such a person? Now this boy is hard to find among people, and his appearance and demeanor are worth watching. Although we are executioners, we also have compassion. How can we bear to kill such a person? We would rather lose our own lives than dare to carry out the execution on him.'

At that time, the valiant and fierce minister heard the executioners' discussion and said angrily again: 'Why are you delaying for so long? Why don't you quickly carry out the order?'

時膾宰人合掌趨前，咸哀告言：「大臣王者！愿今止息，我等雖預膾宰之人，而亦不能勇行其事。何以故？今此童子色相端嚴人所愛念，如何今時忍致殺耶？」

大臣聞已，轉復瞋恚，告彼人言：「汝等若不從王命者，定於今日汝等所有妻子、眷屬悉同其死。」

諸膾宰人聞是言已，咸生驚怖，復相謂言：「今此何故，掌法大臣不依正法如理而行？此童子者，色相嚴好人中難得，堅令棄置使害其命，復謂我等若不殺者妻子眷屬悉同其死。何故我等受斯艱苦？我等今時云何所行？」是時，諸膾宰人死怖所逼，即生計智：「今此童子眾所愛念，宜應引詣四衢巷陌多人聚處，眾觀其事。而是童子旋踵之間，彼多人眾應起悲念，不忍觀矚，必為設其方計救護。」其後諸膾宰人身心逼迫，如切如割，皆悉涕淚，咸作是言：「苦哉！我等作何罪業，如是逼切，使我成辦無義利事？」

爾時，勇戾大臣后極增恚，謂膾宰言：「汝等何故加復延久？」諸膾宰人聞是語已，而悉涕泣勉抑而為，乃詣童子執取其衣繫縛雙臂。彼繫縛已，勇戾大臣具觀其事，即時驅離掌法之司，往詣棄屍林中。

時諸人眾觀者，皆生別離忿恚而悉墮淚，咸作是言：「苦哉！危逼！今此童子人中難得，即期殞謝。」諸膾宰人監執

【現代漢語翻譯】當時，那些負責宰殺的人合掌走到大臣面前，都悲哀地說道：『大臣啊！王者啊！希望現在停止行刑，我們雖然是負責宰殺的人，但也實在無法狠心去做這件事。為什麼呢？因為這個童子容貌端正莊嚴，人人都喜愛憐憫，怎麼能忍心現在就殺了他呢？』大臣聽了之後，反而更加憤怒，對那些人說：『你們如果不聽從王的命令，今天你們所有的妻子、家屬都要和他一起死。』那些負責宰殺的人聽了這話，都感到驚恐，又互相說道：『現在這是怎麼回事，掌管法律的大臣不按照正法如理行事？這個童子容貌莊嚴美好，人中難得，卻堅決要拋棄他，使他喪命，還說如果我們不殺他，妻子家屬都要和他一起死。我們為什麼要遭受這樣的苦難？我們現在該怎麼辦？』這時，那些負責宰殺的人被死亡的恐懼所逼迫，就想出一個計策：『這個童子受到大家的喜愛憐憫，應該把他帶到四通八達的街巷，人多的地方，讓大家觀看這件事。這樣，這個童子轉眼之間，那些人就會生起悲憫之心，不忍心觀看，一定會想辦法救護他。』之後，那些負責宰殺的人身心都感到逼迫，如同被切割一般，都流著眼淚，說道：『痛苦啊！我們做了什麼罪業，如此逼迫我們，使我們去做沒有意義利益的事情？』這時，勇戾大臣更加憤怒，對負責宰殺的人說：『你們為什麼還要拖延時間？』那些負責宰殺的人聽了這話，都流著眼淚，勉強壓抑著悲傷去做，於是走到童子面前，抓住他的衣服，捆綁住他的雙臂。捆綁好之後，勇戾大臣親自觀看這件事，立刻把掌管法律的官員趕走，前往拋棄屍體的樹林中。當時，觀看的眾人，都生起離別的悲傷和憤怒，都流下了眼淚，說道：『痛苦啊！危急啊！這個童子人中難得，就要這樣死去。』那些負責宰殺的人監視著他。

【English Translation】 At that time, the executioners, with their palms together, stepped forward and pleaded, 'Great Minister! O King! We beseech you to stop now. Although we are executioners, we cannot bear to carry out this deed. Why? Because this child has a dignified and beautiful appearance, and everyone loves and cherishes him. How can we bear to kill him now?' (童子: Tóngzǐ, child; 大臣: Dàchén, Great Minister; 王者: Wángzhě, King) Upon hearing this, the minister became even more enraged and said to them, 'If you do not obey the king's command, then today all your wives and families will die with him.' The executioners, hearing these words, were terrified and said to each other, 'What is happening now? The minister in charge of the law is not acting according to the proper Dharma. This child has a dignified and beautiful appearance, rare among men, yet he insists on abandoning him and causing his death. He even says that if we do not kill him, our wives and families will die with him. Why must we endure such hardship? What should we do now?' At that moment, the executioners, driven by the fear of death, devised a plan: 'This child is loved and cherished by everyone. We should take him to the crossroads and crowded streets, where many people gather, and let everyone witness this event. In a short time, those people will feel compassion and be unable to bear watching, and they will surely find a way to rescue him.' Afterward, the executioners felt pressured in body and mind, as if being cut apart. They all wept and said, 'Suffering! What sins have we committed that we are forced to do such meaningless and unprofitable things?' (Dharma: 法, Fǎ) At this time, the cruel minister became even more enraged and said to the executioners, 'Why are you delaying?' Hearing these words, the executioners wept and reluctantly suppressed their sorrow to proceed. They went to the child, seized his clothes, and bound his arms. After binding him, the cruel minister personally observed the event and immediately drove away the officials in charge of the law, heading towards the forest where corpses were discarded. At that time, the onlookers all felt the sorrow and anger of separation, and they all shed tears, saying, 'Suffering! Danger! This child is rare among men, and he is about to perish.' The executioners watched over him.

童子，周行巷陌時中容緩慮其可救，又復引詣阛阓之所。是時，王舍城中內外所居男女大小，及余方處所來人眾，而悉會聚，共觀金色童子執縛其臂。見已，咸生苦切悲念，荒惑其心，俱發問言：「此人何故如是執縛？」時諸膾宰哽咽悲泣，答眾人言：「或謂此童子殺害迦尸孫那利女，故此執持將欲棄置，遍一切處眾所共聞，今詣棄屍林中，而後非久即當殞謝。」眾人聞已，咸生悲苦，異口同音唱如是言：「苦哉！苦哉！一何危逼？而此童子色相端嚴眾所樂見，身支圓具有金色光，悅目適心眾共瞻睹。儀相調寂智慧明利，悲心具足愛念眾生，常起法欲具大威德，如是之人豈可殺耶？賢聖彰明今何隱沒？覆蔽正法非法熾然，王者統臨現居尊極，一何如是枉橫逼人？」

是時，人眾說伽陀曰：

「色相謙恭復尊貴，　　最上增勝所莊嚴，　我等如是觀復觀，　　殊妙愛樂昔未有。　我等皆見此童子，　　今為膾宰所執持，　最極悲苦眾咸生，　　破壞摧毀諸身意，　能開多人悅意目，　　復為多人所愛樂，　云何於此妙身中，　　王者嚴刑可能及？　大眾若常觀矚時，　　彼欣樂心皆無足，　云何棄已付法人？　　苦哉臣輔無悲愍。　口中常說諸法律，　　隨其所說善能行，　審觀如是調善人

【現代漢語翻譯】現代漢語譯本：童子（指金色童子），（劊子手）在街巷中慢慢行走，考慮著哪裡可以（將童子）救下來，又再次把他帶到集市的地方。當時，王舍城內外居住的男女老少，以及從其他地方來的人們，都聚集在一起，共同觀看金色童子被捆綁著手臂。看到后，都生起痛苦和悲傷的念頭，心中迷惑慌亂，一起發出疑問說：『這個人因為什麼緣故被這樣捆綁？』這時，那些劊子手哽咽悲泣，回答眾人說：『有人說這個童子殺害了迦尸孫那利女（Kasi Sundari），所以才被抓住，將要被丟棄，這件事已經傳遍各處，眾人都知道了，現在要到棄屍林中，之後不久就要死亡了。』眾人聽了之後，都生起悲傷和痛苦，異口同聲地唱道：『苦啊！苦啊！多麼危急逼迫！而這個童子容貌端正莊嚴，大家都喜歡看到他，身體肢體圓滿，有金色的光芒，令人賞心悅目，大家都瞻仰他。儀態安詳寂靜，智慧明亮銳利，悲心具足，愛念眾生，常常生起對佛法的渴求，具有大的威德，這樣的人怎麼可以殺害呢？賢聖的光明現在在哪裡隱藏了？正法被遮蔽，非法卻熾盛，國王統治著國家，現在身居尊位，怎麼能這樣枉法橫暴地逼迫人呢？』這時，眾人說了如下的伽陀（偈頌）：『容貌謙和恭敬又尊貴，最上增勝的功德所莊嚴，我們這樣觀看又觀看，如此殊勝美妙的景像過去從未有過。我們都看見這個童子，現在被劊子手所抓住，最極端的悲苦在眾人心中產生，破壞摧毀了我們的身心。他能開啟許多人喜悅的眼睛，又被許多人所喜愛，為什麼對這樣美妙的身體，國王的嚴刑竟然可以加身？大眾如果常常觀看他的時候，那欣喜快樂的心情總是不會滿足，為什麼要拋棄他而交給執法的人？可悲啊，這些臣子輔佐沒有悲憫之心。口中常常說著各種法律，能夠隨著所說的去善於實行，仔細觀察這樣調伏善良的人，'

【English Translation】 English version: The boy (referring to the golden boy), while slowly walking through the streets and alleys, considered where he could be saved, and then brought him again to the marketplace. At that time, the men, women, old and young, living inside and outside the city of Rajagrha (Wangshecheng), as well as the people who came from other places, all gathered together to watch the golden boy being bound by his arms. After seeing this, they all felt bitter and sad, their hearts confused and bewildered, and they all asked, 'For what reason is this person being bound like this?' At this time, the executioners sobbed and wept, and answered the crowd, 'Some say that this boy killed Kasi Sundari (Jia Shi Sun Na Li) , so he was caught and is about to be discarded. This matter has spread everywhere, and everyone knows it. Now he is going to the charnel ground, and soon after he will die.' After hearing this, the crowd all felt sad and painful, and sang in unison, 'It is bitter! It is bitter! How dangerous and pressing! And this boy's appearance is upright and dignified, and everyone likes to see him. His body and limbs are complete, and he has golden light. He is pleasing to the eye and comforting to the heart, and everyone looks up to him. His demeanor is peaceful and quiet, his wisdom is bright and sharp, he is full of compassion, he loves and cherishes all beings, he often arises with a desire for the Dharma, and he has great power and virtue. How can such a person be killed? Where is the light of the sages now hidden? The true Dharma is obscured, but the non-Dharma is flourishing. The king rules the country and now holds the supreme position. How can he oppress people so unjustly and violently?' At this time, the crowd spoke the following gatha (verses): 'His appearance is humble, respectful, and noble, adorned with the most supreme and excellent virtues. We look and look again, such a wonderful and beautiful sight has never been seen before. We have all seen this boy, now held by the executioners. The most extreme sorrow arises in the hearts of the crowd, destroying and shattering our bodies and minds. He can open the joyful eyes of many people, and is loved by many. Why can the king's severe punishment be inflicted on such a wonderful body? If the masses often look at him, their joyful and happy feelings will never be satisfied. Why abandon him and hand him over to the enforcers of the law? Alas, these ministers and advisors have no compassion. He often speaks of various laws, and is able to skillfully practice what he says. Carefully observe such a tamed and virtuous person,'

，　　何能起發斯罪業？　此即乃行於非法，　　正法隱沒或滅亡，　若今運用此功能，　　我等咸生離散苦。」

時諸人眾說伽陀已。城中復有諸女人眾，於此童子極生愛念，是中或有一類女人，以別離苦所逼惱，故宛轉于地，或有女人拊膝傷痛，或有女人心識癡迷，一一皆如離散親子受大苦惱。

是時，王舍城中內外所有一切人眾，以此童子將期命殞，咸生別離逼切之苦，互相叫唱聲言雜亂，戰怖慞惶，悲苦無救。

時日照商主舍中有一童女，因適衢市竊聞其事，即時悲泣速還自舍，詣金色童子母所。到已，趨前舉身投地，是時金色童子之母疑惑迷亂，即發問言：「汝有何事，宜今速說？」童女白言：「尊母當知，金色童子執縛其臂膾宰監逐，眾皆謂言：『于自園中殺彼迦尸孫那利女，非久即詣棄屍林中，命將殞謝。』四衢巷陌一切人眾，咸悉聞知。」

時童子母聞是語已，憂苦極深悶絕躄地，以水灑面，良久乃蘇，從地而起，唱如是言：「苦哉！我子！苦哉！我子！」即時戰怖驚惶失次，拊膝軫悲頭髮蓬亂，自舍而出奔，詣四衢及諸巷陌，以子別離憂苦所逼，力劣心疲舉聲叫唱，凡所見者皆發問言：「我子金色童子今何所在？苦哉！今時不見我子。汝諸仁者，愿賜救護！愿賜救護

【現代漢語翻譯】現代漢語譯本：『如何會引發這樣的罪業呢？這正是因為行為不符合正法，正法隱沒或者滅亡。如果現在運用這種能力，我們都會遭受離散的痛苦。』

當時，眾人說了這些偈頌。城中還有許多女子，對這個童子非常愛憐，其中有些女子，被離別的痛苦所逼迫，所以在地上輾轉哀嚎；有的女子拍打著膝蓋，傷心痛苦；有的女子心神癡迷，每個人都像失去了親生孩子一樣，遭受巨大的苦惱。

當時，王舍城內外所有的人，因為這個童子即將被處死，都感到離別的痛苦，互相呼喊，聲音雜亂，戰戰兢兢，驚慌失措，悲傷痛苦，無處求救。

當時，在日照商主家中，有一個童女，因為去街市，偶然聽到了這件事，立刻悲傷哭泣，快速回到家中，去到金色童子的母親那裡。到了之後，立刻上前，全身投地。當時，金色童子的母親疑惑迷亂，就問道：『你有什麼事，應該快點說出來？』童女回答說：『尊敬的母親您要知道，金色童子被捆綁著手臂，被劊子手押著，大家都說：『他在自己的園中殺害了迦尸孫那利女（Kāśī Sundarī），不久就要到棄屍林中，性命將要完結。』大街小巷所有的人，都已經知道了。』

當時，童子的母親聽到這些話后，憂愁痛苦到了極點，昏倒在地。人們用水灑在她的臉上，過了很久才甦醒過來，從地上站起來，哭喊著說：『苦啊！我的孩子！苦啊！我的孩子！』立刻戰戰兢兢，驚慌失措，拍打著膝蓋，悲痛欲絕，頭髮蓬亂，從家中跑出來，奔向大街小巷，被與兒子離別的憂愁痛苦所逼迫，力氣衰弱，心力交瘁，大聲哭喊，凡是見到的人都問：『我的兒子金色童子現在在哪裡？苦啊！現在見不到我的兒子。各位仁者，希望你們能救救他！希望你們能救救他！』

【English Translation】 English version: 『How could such sinful deeds arise? This is precisely because actions are not in accordance with the Dharma, and the True Dharma is hidden or perishing. If this power is used now, we will all suffer the pain of separation.』

At that time, the crowd spoke these verses. There were also many women in the city who deeply loved this boy. Some of these women, oppressed by the pain of separation, writhed on the ground in anguish; some women beat their knees in sorrow and pain; some women were mentally confused, each suffering great distress as if they had lost their own child.

At that time, all the people inside and outside Rājagṛha (王舍城) felt the pain of separation because this boy was about to be executed. They shouted to each other, their voices mixed and chaotic, trembling, panicking, sorrowful, and helpless.

At that time, in the house of the merchant Ricio (日照) there was a young girl who, while going to the market, happened to hear about this matter. She immediately wept sadly and quickly returned home, going to the mother of Golden Boy (金色童子). Upon arriving, she immediately stepped forward and prostrated herself on the ground. At that time, the mother of Golden Boy was confused and bewildered, and asked, 『What is the matter with you? You should tell me quickly!』 The young girl replied, 『Respected mother, you should know that Golden Boy has been bound by his arms and is being escorted by executioners. Everyone is saying, 『He killed Kāśī Sundarī (迦尸孫那利女) in his own garden and will soon go to the charnel ground, where his life will end.』 Everyone in the streets and alleys already knows.』

At that time, after hearing these words, the boy's mother was extremely distressed and fainted to the ground. People sprinkled water on her face, and after a long time, she woke up and rose from the ground, crying out, 『Alas! My son! Alas! My son!』 Immediately, she trembled, panicked, beat her knees, was overwhelmed with grief, her hair disheveled, and ran out of the house, rushing to the streets and alleys, oppressed by the sorrow and pain of separation from her son, her strength weakened, her mind exhausted, crying out loudly, asking everyone she saw, 『Where is my son, Golden Boy, now? Alas! I cannot see my son now. Kind people, I beg you to save him! I beg you to save him!』

！令我於今得見其子。」如是悲泣，周遍街巷隨處而住。

是時日照商主之妻，以不見其金色童子，最極憂苦所逼切故，周行迷亂高聲叫唱，凡所見者而悉禮奉合掌告言：「愿速救護！愿速救護！乃至我子未到林所，其中容受令我得見。」又復告言：「汝應悲念為令我子未至破壞，使我得見。」

時童子母發苦切言，告諸人已，未見子間，又復唱言：「苦哉！云何不見我子？」是時舉身自投于地，盤桓宛轉地中跳躑，如魚出水在枯涸地，踧踖周慞不遑安處，心如割切悲復增悲，猶如新生犢子失其牛母，多種驚惶，危逼唱言：「苦哉！我之子！苦哉！意所樂。苦哉！善忍者！苦哉！大孝人！苦哉！多愿求所獲之愛子！苦哉！妙相人所樂觀。苦哉！身支圓滿具足。苦哉！艷赫金色之身。苦哉！人眾悅目瞻睹。苦哉！眾中開熙怡目。苦哉！聰利有智之者，廣出無畏悅意善言。苦哉！廣有悲愍心者，法欲具足愛念眾生。苦哉！最上煥耀家族。苦哉！我之族中明炬。苦哉！我心所愛樂者。苦哉！我之心中大寶。苦哉！我之集真實者。苦哉！我之妙甘露眼。苦哉！我之相續深愛。苦哉！我之族中大寶。苦哉！苦哉！云何如是掌法之官不審伺察，而置我子將殞命耶？」

是時童子之母，重複合掌，再陳哀告一切人

【現代漢語翻譯】現代漢語譯本：『請讓我今天能見到我的兒子。』她這樣悲傷地哭泣著，走遍街巷，隨處停住。這時，日照（Rizhao）商主之妻，因為見不到她金色的童子，被極度的憂愁痛苦所逼迫，到處奔走迷亂，高聲叫喊，凡是見到的人都禮拜奉承，合掌告知說：『愿你們迅速救護！愿你們迅速救護！趁我的兒子還沒到林中，請容許我得見他。』又告誡說：『你們應當悲憫，爲了不讓我的兒子遭受破壞，使我能見到他。』當時童子的母親發出痛苦悲切的言語，告訴眾人之後，在沒有見到兒子期間，又再次哭喊道：『苦啊！為什麼見不到我的兒子？』這時她全身投向地面，在地上盤旋翻滾，像魚離開水在乾涸的地上，侷促不安，驚慌失措，沒有片刻安寧，心如刀割，悲傷更甚，猶如新生的牛犢失去了它的母親，多種驚慌，危急地哭喊道：『苦啊！我的兒子！苦啊！我心中所愛。苦啊！善於忍耐的人！苦啊！大孝之人！苦啊！多方愿求才得到的愛子！苦啊！妙相莊嚴，人所樂見。苦啊！身體肢體圓滿具足。苦啊！光彩奪目的金色之身。苦啊！眾人喜悅地瞻仰。苦啊！在眾人中開懷喜悅。苦啊！聰慧敏捷有智慧的人，廣說無畏悅耳的善言。苦啊！廣有悲憫心的人，具足佛法，愛念眾生。苦啊！最上光輝的家族。苦啊！我家族中的明燈。苦啊！我心中所愛樂的人。苦啊！我心中的大寶。苦啊！我所聚集的真實。苦啊！我美妙的甘露之眼。苦啊！我相續不斷的深愛。苦啊！我家族中的大寶。苦啊！苦啊！為什麼像掌管法律的官員不仔細審察，而把我兒子置於將要喪命的境地呢？』這時童子的母親，再次合掌，再次向所有人陳述哀告。

【English Translation】 English version: 'Let me see my son today.' She wept in this way, wandering through the streets and alleys, stopping everywhere. At this time, the wife of the merchant Rizhao (Rizhao, meaning Sunlight Illumination), because she could not see her golden child, was oppressed by extreme sorrow and suffering. She wandered around in confusion, shouting loudly, and to all whom she saw, she bowed respectfully, joined her palms, and said, 'May you quickly rescue! May you quickly rescue! Before my son reaches the forest, please allow me to see him.' She further pleaded, 'You should have compassion and prevent my son from being harmed, so that I may see him.' Then the child's mother uttered words of bitter sorrow, and after telling the people, she cried out again, not having seen her son: 'Alas! Why can't I see my son?' At that moment, she threw herself to the ground, rolling and writhing on the earth, like a fish out of water on dry land, restless and distraught, without a moment of peace. Her heart was cut like a knife, and her sorrow increased, like a newborn calf that has lost its mother. In great panic, she cried out urgently: 'Alas! My son! Alas! My heart's delight. Alas! Patient one! Alas! Greatly filial one! Alas! Beloved son obtained through many wishes! Alas! Beautifully formed, pleasing to see. Alas! Body and limbs perfectly complete. Alas! Radiantly golden body. Alas! Joyfully gazed upon by the multitude. Alas! Cheerful and delightful in the assembly. Alas! Clever, quick-witted, and wise one, broadly uttering fearless and pleasing good words. Alas! One with great compassion, complete with Dharma, loving all beings. Alas! Most supremely radiant family. Alas! Bright torch of my family. Alas! One whom my heart loves. Alas! Great treasure in my heart. Alas! My gathered truth. Alas! My wonderful nectar eye. Alas! My continuous deep love. Alas! Great treasure of my family. Alas! Alas! Why do officials who administer the law not carefully investigate, and place my son in a situation where he will lose his life?' At this time, the child's mother, again joining her palms, once more presented her sorrowful plea to all the people.

眾，力劣心疲，說伽陀曰：

「苦哉！我今無告語。　　云何令我今所行？　我今如夢亦如癡，　　逼切我心大迷亂。　為子憂苦深逼迫，　　最極哀危散亂心，　我今懇禱一切人，　　數數哀聲增涕泣。　意不調寂非色容，　　我心都無所愛樂，　我子將置棄屍林，　　汝等今時愿救護。　汝等若有悲愍心，　　即有善護者功能，　如我心意實所求，　　愿今得見於我子。　我今一切無所樂，　　紫栴檀等妙涂香，　乃至多種眾莊嚴，　　以悲苦救悉捐棄，　手釧等諸莊嚴具，　　令悉非我所嚴身，　愛子將離困苦深，　　不獲抱持親撫惜。　我今不復三旋繞，　　亦不禮奉于雙足，　未曉今時以何緣，　　置我子于棄屍所？　我觀十方皆空廓，　　唯睹破壞及焚燒，　我心燒爇亦復然，　　情意癡迷無所措。　速疾置於棄屍林，　　為執法者所刑戮，　后不復見大苦哉！　　為子心中極愛樂，　非我現生所作罪，　　必以他生有餘殃，　我今為子憂苦深，　　猶如猛火燒輕草。　若復我心真實者，　　怨亦如親無罪業，　我子因緣若實時，　　愿今脫免斯危難。」

金色童子因緣經卷第三大正藏第 14 冊 No. 0550 金色童子因緣經

【現代漢語翻譯】現代漢語譯本：眾人氣力衰弱，內心疲憊，於是說了以下伽陀（Gāthā，偈頌）：『苦啊！我現在無人可以傾訴。怎樣才能讓我現在所做的事情如願？我現在就像在夢中，又像癡呆了一樣，逼迫著我的內心，一片巨大的迷亂。爲了兒子，憂愁痛苦深深地逼迫著我，極其哀傷危急，心神散亂，我現在懇求祈禱所有的人，一聲聲哀號，淚水不斷。心意無法調伏，沒有安寧，容顏憔悴，我的內心沒有任何喜愛和快樂，我的兒子將被放置在棄屍林，你們現在如果願意，請救護他。你們如果還有悲憫之心，就具有了善於守護者的功能，如果我的心意真正能夠實現，希望現在能夠見到我的兒子。我現在對一切都失去了興趣，紫栴檀（zǐ zhān tán，一種香木）等美好的涂香，乃至各種各樣的裝飾品，都因為悲傷痛苦而捨棄，手鐲等各種裝飾品，都不能再裝飾我的身體，心愛的兒子即將離去，我陷入深深的困苦，不能抱持親吻撫摸。我現在不再繞佛三匝，也不再禮拜佛的雙足，不知道現在是什麼緣故，要把我的兒子放置在棄屍之處？我看到十方都是空曠的，只看到破壞和焚燒，我的心也像被燒灼一樣，情意癡迷，不知所措。迅速地被放置在棄屍林，被執法的官吏所刑罰殺戮，以後再也見不到了，真是太痛苦了！因為兒子是我心中最愛的人，這不是我今生所犯的罪，一定是前世還有未了的業報，我現在爲了兒子憂愁痛苦，就像猛火焚燒輕草一樣。如果我的心是真實的，怨恨也像親人一樣沒有罪業，我的兒子如果因緣成熟，希望現在能夠脫免這個危難。』《金色童子因緣經》卷第三大正藏第14冊 No. 0550 《金色童子因緣經》

【English Translation】 English version: The crowd, weak in strength and weary in heart, spoke the following Gāthā (verse): 'Alas! I have no one to turn to now. How can I make what I am doing now succeed? I am now as if in a dream, and as if foolish, pressing upon my heart, a great confusion. For my son, sorrow and suffering deeply oppress me, extremely sad and in danger, my mind scattered, I now earnestly pray to everyone, with cries of sorrow and constant tears. My mind cannot be calmed, there is no peace, my face is haggard, my heart has no love or joy, My son will be placed in the charnel ground, if you are willing now, please protect him. If you still have compassion, you have the function of a good protector, If my heart's desire can truly be fulfilled, I hope to see my son now. I have lost interest in everything now, fine scented unguents like purple sandalwood (zǐ zhān tán, a type of fragrant wood), And even all kinds of ornaments, I have abandoned because of sorrow and suffering, Bracelets and other ornaments, can no longer adorn my body, My beloved son is about to leave, I am in deep distress, unable to hold, kiss, and caress him. I no longer circumambulate three times, nor do I bow to the Buddha's feet, I do not know why now, my son is to be placed in the charnel ground? I see that the ten directions are empty, I only see destruction and burning, My heart is also like being burned, my mind is confused, I do not know what to do. Quickly placed in the charnel ground, to be punished and killed by the enforcing officials, I will never see him again, it is too painful! Because my son is the most beloved in my heart, This is not a sin I committed in this life, it must be the remaining retribution from a previous life, I am now sorrowful and suffering for my son, like a fierce fire burning light grass. If my heart is true, hatred is like a relative without sin, If the conditions for my son are ripe, I hope he can escape this danger now.' The Sutra of the Golden Youth, Volume 3 Taisho Tripitaka Volume 14, No. 0550, The Sutra of the Golden Youth

金色童子因緣經卷第四

西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣法護等奉　詔譯

爾時，日照商主涉渡大海，獲利成辦，不日還復王舍大城。當入城時，商主忽見不吉祥相，即時商主心生驚怖，身極顫掉，兩目眴動；其相所謂群飛聚前厲聲鳴噪。商主素解其占，即作是念：「如我今者所見之相，極不祥善，決定我子金色童子有嬈亂事，今應在近，如相法說必有別離。」

於是商主說伽陀曰：

「如我兩目俱眴動，　　群飛厲聲而鳴噪，　決定我子於今時，　　別離之苦應在近。　又若身支發顫掉，　　其心熱惱驚怖生，　決定親子今別離，　　惡相同前應在近。」

商主說是伽陀已，當其身心顫怖之際，思百千種無義利事，遲疑盤旋不知所止。又復惟忖：「我今何故來複此城？」乃至后時，聞多人眾舉聲㘁叫，商主聞是㘁叫聲時，又復思念。乃適四衢，復見多人如被羅剎怖畏侵惱，各各皆有別離苦逼。居商主前，乃見一人，即發問言：「仁者！今此何故事相如是？」彼人答言：「日照商主有子其名金色童子，色相端嚴眾德圓具，而彼童子于自園中殺害迦尸孫那利女，王官不能審察是事，付執法人，將欲棄置四衢巷陌，眾所共聞，童子非久往棄屍林命垂殞謝。」

【現代漢語翻譯】現代漢語譯本《金色童子因緣經》卷第四

西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣法護等奉詔譯

爾時，日照商主（Suryaprabha，一位商人的名字）渡過大海，獲利頗豐，不久便返回王舍大城（Rajagrha，古印度城市名）。當他要進入城門時，商主忽然看到不吉祥的徵兆，立刻心生驚恐，身體劇烈顫抖，雙眼不停眨動；他所看到的徵兆是：一群鳥飛聚在他面前，發出尖銳刺耳的鳴叫聲。商主一向懂得占卜之術，於是心想：『我現在所見到的這些徵兆，極其不祥，一定是我的兒子金色童子（Suvarnakumara，人名）遇到了麻煩，而且事情就在附近。按照佔卜之法所說，這一定是分離的預兆。』

於是商主說了以下偈頌：

『當我的雙眼不停眨動，一群鳥發出尖銳的鳴叫，可以斷定我的兒子，離別的痛苦就在眼前。又如果身體四肢顫抖，內心煩惱恐懼頓生，可以斷定親生兒子將要離別，兇惡的徵兆就在眼前。』

商主說完這偈頌后，身心顫抖恐懼，思緒紛亂，不知所措。他又反覆思量：『我為何要回到這座城市？』後來，他聽到許多人發出巨大的叫喊聲。商主聽到這叫喊聲時，又開始思索。當他來到四通八達的街道時，又看到許多人好像被羅剎（Rakshasa，惡鬼）嚇到一樣，各自都面臨著離別的痛苦。在他面前，他看到一個人，便發問道：『仁者！現在這裡發生了什麼事？』那人回答說：『日照商主有個兒子，名叫金色童子，容貌端正莊嚴，具備各種美德。但是那個童子在自己的園中殺害了迦尸孫那利女（Kasisundari，人名），官府無法查明真相，便交給執法者，準備將他遺棄在四通八達的街道上，眾人都聽說了這件事，童子不久將被遺棄在尸陀林（Smasana，墓地），性命即將終結。』

【English Translation】 English version The Sutra of Golden Youth's Karma, Volume 4

Translated by Tripitaka Master Shramana Fahu and others, recipients of imperial decree, from the Western Heaven, holding the title of Chao San Da Fu, acting as Vice Minister of the Court of Imperial Sacrifices, and bestowed with the Purple Robe.

At that time, the merchant Suryaprabha (Suryaprabha, a merchant's name) crossed the great ocean, gained substantial profits, and soon returned to the great city of Rajagrha (Rajagrha, an ancient Indian city). As he was about to enter the city gate, the merchant suddenly saw inauspicious signs, and immediately felt fear in his heart, his body trembled violently, and his eyes twitched incessantly; the sign he saw was: a flock of birds gathered before him, making sharp and piercing cries. The merchant had always understood divination, so he thought to himself: 'The signs I see now are extremely ominous, surely my son Suvarnakumara (Suvarnakumara, a person's name) is in trouble, and the matter is nearby. According to the methods of divination, this must be a sign of separation.'

Then the merchant spoke the following gatha:

'When my eyes twitch incessantly, And a flock of birds cries sharply, It can be determined that my son, Will soon face the pain of separation. And if the limbs of the body tremble, And the heart is filled with distress and fear, It can be determined that a beloved son will soon depart, The ominous signs are close at hand.'

After the merchant spoke this gatha, his body and mind trembled with fear, his thoughts were confused, and he did not know what to do. He repeatedly pondered: 'Why did I return to this city?' Later, he heard many people shouting loudly. When the merchant heard this shouting, he began to think again. When he came to the crossroads, he saw many people as if they were frightened by Rakshasas (Rakshasa, demons), each facing the pain of separation. In front of him, he saw a person and asked: 'Good sir! What is happening here now?' That person replied: 'The merchant Suryaprabha has a son named Suvarnakumara, whose appearance is upright and dignified, possessing all virtues. But that youth killed the maiden Kasisundari (Kasisundari, a person's name) in his own garden, and the authorities could not ascertain the truth, so they handed him over to the enforcers, preparing to abandon him in the crossroads, everyone has heard of this matter, the youth will soon be abandoned in the Smasana (Smasana, cemetery), and his life will soon end.'

是時，日照商主聞是語已，以子別離苦惱逼故，即時悶絕而躄于地，以水灑面，良久乃蘇。扶持漸起，極大號哭，流淚如雨，四顧觀察，作如是言：「苦哉！我子金色童子今在何處？」於是商主速疾周行巷陌尋求，乃見己妻荒迷散發，拊膝悲號，逼迫哀聲，周行馳走，以子別離極大苦故。商主見已，極生悲惱，哽咽流淚漸近其前。妻見夫已，倍復悲號，憂箭射心流淚如雨，速詣夫前舉體投地。於是，日照商主前執其手高聲號哭，妻乃趨前虔伸拜奉，即作是言：「仁者夫主！救我！救我！我今從夫乞彼愛子，愿夫哀察。」說伽陀曰：

「愿今夫主安慰我，　　我無福分無歡喜，　我今與子別離時，　　極大苦惱徒悲泣。　夫主共知子生時，　　若獲最上大喜者，　何故愛子復於今，　　執持受死而非久？　我子調善復少勇，　　多種教典悉明解，　色相端嚴無比倫，　　大智之子將命殞，　斷我大族中種姓，　　破我大族中根源，　族中明炬大吉祥，　　息滅如是諸光照。　我子是為心中寶，　　是為相續中深愛，　我子眾中甘露眼，　　為執法者將刑戮。　一切皆為子所作，　　失子猶如眼喪滅，　集聚心寶子亦然，　　何故今時將破壞？　夫當速疾發勤勇，　　為子廣施善方便，　

【現代漢語翻譯】現代漢語譯本：當時，日照商主（Rizhao merchant, 太陽照耀的商人）聽到這些話后，因為與兒子離別的痛苦所逼迫，立刻昏厥倒地。人們用水灑在他的臉上，過了很久才甦醒過來。他被人扶著慢慢站起，大聲號哭，淚如雨下，四處張望，說道：『苦啊！我的兒子金色童子（Golden Child, 金色的孩子）現在在哪裡？』於是商主快速地在街巷中奔走尋找，看見自己的妻子披頭散髮，神情恍惚，拍打著膝蓋悲傷地哭號，聲音淒厲，到處奔走，因為與兒子離別而極度痛苦。商主看到后，極度悲傷，哽咽流淚，慢慢地走到她面前。妻子見到丈夫后，更加悲傷地哭號，憂愁如箭射入心中，淚如雨下，快速地走到丈夫面前，全身撲倒在地。於是，日照商主上前握住她的手，高聲號哭，妻子便上前虔誠地拜見，說道：『仁慈的夫主！救我！救我！我現在向您乞求我的愛子，希望您能哀憐體察。』說伽陀（Gatha, 偈頌）曰：『愿夫主您現在安慰我，我沒有福分，沒有歡喜，我今天與兒子離別時，極度苦惱，徒勞地悲泣。夫主您共同知道兒子出生時，如果獲得最上等的喜悅，為什麼現在又要執意讓愛子去死，而不是讓他活得長久？我的兒子既溫順又勇敢，對各種教典都明瞭理解，容貌端正美麗，無與倫比，如此有大智慧的兒子將要喪命，斷絕我們大族中的種姓，破壞我們大族中的根源，族中如明燈般的大吉祥，將要熄滅這樣的光芒。我的兒子是心中的寶貝，是相續不斷的深愛，我的兒子是眾人眼中的甘露，卻要被執法者處死。一切都是爲了兒子而做，失去兒子就像眼睛失明一樣，聚集心中的珍寶也是爲了兒子，為何現在要將它破壞？夫君您應當快速奮發努力，爲了兒子廣行善巧方便，』

【English Translation】 English version: At that time, the merchant Rizhao (Rizhao merchant), upon hearing these words, was overwhelmed by the pain of separation from his son. He immediately fainted and collapsed to the ground. People sprinkled water on his face, and after a long while, he regained consciousness. Supported, he slowly rose, weeping loudly with tears streaming down like rain. He looked around and said, 'Alas! Where is my son, the Golden Child (Golden Child)?' Thereupon, the merchant quickly walked through the streets and alleys in search, and saw his wife disheveled and distraught, patting her knees and wailing sorrowfully with a piercing voice, running around everywhere, in great pain due to the separation from her son. Seeing this, the merchant was extremely saddened, choked with tears, and slowly approached her. When the wife saw her husband, she wept even more sorrowfully, with sorrow piercing her heart like an arrow, tears streaming down like rain. She quickly went before her husband and prostrated herself completely on the ground. Then, the merchant Rizhao stepped forward, took her hand, and cried out loudly. The wife then stepped forward, reverently bowed, and said, 'Benevolent husband! Save me! Save me! I now beg you for my beloved son, I hope you will have compassion and understanding.' She spoke a Gatha (Gatha): 'May my husband now comfort me, I have no blessings, no joy, Today, when I am separated from my son, I am in great pain, weeping in vain. Husband, you both know that when our son was born, we obtained the highest joy, Why then do you insist on letting our beloved son die now, instead of letting him live long? My son is both gentle and brave, and clearly understands various teachings, His appearance is upright and beautiful, unparalleled, such a wise son is about to die, Cutting off the lineage of our great clan, destroying the roots of our great clan, The great auspiciousness, like a bright lamp in the clan, will extinguish such light. My son is a treasure in my heart, a continuous deep love, My son is the nectar in the eyes of the crowd, but he will be executed by the enforcers. Everything is done for the sake of our son, losing him is like losing our sight, Gathering the treasures of our heart is also for our son, why destroy it now? Husband, you should quickly exert effort and diligence, and widely use skillful means for our son.'

若人能救我子時，　　一切珍寶我今與。　我見汝子於今時，　　未臨刑戮余命在，　隨汝意樂及思惟，　　宜今速作救護事。」

爾時，日照商主雖復以子離別憂苦逼迫哀切，然且奮警身心扶持，前詣諸人眾所，合掌告言：「汝諸仁者！咸聽我語，我於今時險惡艱難斯現所發，汝等何不少施方便放舍救護？若曠野中事難明察，今在王城汝豈不見？況復我子有德顯明，何故付執法人持將刑戮？汝等何不少發悲心勤力救護？云何王者多種法律不審思惟？何不勇銳其心放舍我子？」

時諸人眾中一答言：「商主！汝此童子圓具眾德我等悉知，且於今時非汝一人獨受艱苦，我等內外一切人眾悲苦亦同，然亦我等未見方便，能令童子而獲放舍，是故我等心各愁憂，咸生熱惱。」

商主復言：「汝諸仁者！又復應知，今此童子畢竟純善，悲心增劇有大威德，法欲具足愛念眾生，豈于如是無義利事而能發心？況復行邪？愿諸仁者速於今時特為審察，如是事相。若或詳審，而此童子事有實者，此之危難愿令放舍，汝等人眾若於是事詳證可成，一切人眾同汝教令，是故無少過失可得。此外別無悲愍之心而為發現，若其然者，汝等能善愛敬有德悲心顯明，汝等若發悲愍心已，應詣王所，求王教令敕前臣輔，如汝所

【現代漢語翻譯】現代漢語譯本：『如果有人能救我的兒子脫離此時的危難，我願意獻出一切珍寶。我看到你的兒子現在還未被處刑，還有活命的機會，隨你的意願和想法，應該儘快採取行動來救護他。』

當時，日照商主雖然被與兒子離別的憂愁和痛苦所折磨，但他還是振作精神，扶持著自己，走到眾人面前，合掌說道：『各位仁者！請聽我說，我現在正面臨著險惡艱難的境地，你們為什麼不稍微施以援手，放過我的兒子，救護他呢？如果在曠野中事情難以明察，那麼現在在王城裡，你們難道看不見嗎？更何況我的兒子品德高尚，顯而易見，為什麼要把他交給執法者處刑呢？你們為什麼不稍微發一點慈悲心，努力救護他呢？為什麼國王制定了這麼多種法律，卻不仔細思考呢？為什麼不鼓起勇氣，放過我的兒子呢？』

當時，人群中有人回答說：『商主！你的這個孩子具備各種美德，我們都知道。但是現在不是你一個人在承受痛苦，我們內外所有的人也都同樣悲傷痛苦。然而，我們也找不到任何方法能夠讓你的孩子獲得釋放，所以我們每個人都憂愁，感到焦躁不安。』

商主又說：『各位仁者！你們還應該知道，我的這個孩子畢竟是純潔善良的，他的慈悲心非常強烈，具有很大的威德，他想要具備佛法，愛護眾生，怎麼會爲了這種毫無意義的事情而動心呢？更何況是做邪惡的事情呢？希望各位仁者現在就特別仔細地審查這件事，如果經過詳細審查，而這件事確實是真實的，那麼希望能夠赦免他的危難。如果你們大家能夠詳細證明這件事，那麼所有的人都會聽從你們的教導，所以不會有什麼過失。此外，我沒有別的悲憫之心可以表達了，如果真是這樣，你們能夠善良地愛護、尊敬有德之人，慈悲心顯明，你們如果發了慈悲心，就應該去見國王，請求國王下令給大臣輔佐，就像你們所』

【English Translation】 English version: 'If anyone can save my son at this time, I will give them all my treasures. I see that your son has not yet been executed and still has a chance to live. According to your wishes and thoughts, you should quickly take action to save him.'

At that time, although the merchant lord Rizzhao (Sunlight) was tormented by the sorrow and pain of being separated from his son, he roused his spirits, supported himself, and went before the crowd, joining his palms and saying, 'Virtuous ones! Please listen to me. I am now facing a dangerous and difficult situation. Why don't you offer a little help, release my son, and protect him? If things are difficult to discern in the wilderness, can't you see it now in the royal city? Moreover, my son's virtue is noble and evident. Why hand him over to the enforcers for execution? Why don't you show a little compassion and work hard to save him? Why does the king enact so many laws without careful consideration? Why not be brave and release my son?'

At that time, someone in the crowd replied, 'Merchant lord! We all know that your child possesses all kinds of virtues. But now, you are not the only one suffering. All of us, inside and out, are equally sad and in pain. However, we cannot find any way to have your child released. Therefore, each of us is worried and feels agitated.'

The merchant lord said again, 'Virtuous ones! You should also know that my child is ultimately pure and kind. His compassion is very strong, and he possesses great power and virtue. He wants to possess the Dharma and love all beings. How could he be moved by such a meaningless thing? Moreover, how could he do evil things? I hope that you will examine this matter very carefully now. If, after detailed examination, this matter is indeed true, then I hope that his danger can be forgiven. If you can prove this matter in detail, then everyone will follow your teachings, so there will be no fault. Besides, I have no other compassionate heart to express. If that is the case, you can kindly love and respect virtuous people, and your compassion will be evident. If you have developed compassion, you should go to see the king and ask the king to order the ministers to assist, just as you'

言宣示其事，無復別異而可信聽。仁者當知，我今為子將其別離畢竟艱苦，能救護者我今悉與一切珍寶，惟愿汝等廣施恩惠，為此童子如理詳察。」

時諸人眾聞商主言，具明其意，互相謂曰：「今此童子，眾德咸具，深可愛敬。」即時眾中召其二三有智之人、明正理者，遣詣王所具奏於王：「若王今時為金色童子敕彼臣輔，令其審細重複詳察事之虛實，我等民眾以十萬金奉上于王。」王從所奏。時有智人詣掌法司，先敕詳辯勇戾大臣之所。

爾時，勇戾大臣遠見二三人來，即發問言：「汝等無其事緣，何故來此？」

諸人答言：「我等王舍大城所居，人眾哀告：『仁者！今此金色童子色相端嚴，眾德備具多人愛念，彼將別離，王舍城中一切人民極大逼惱，況復此人常樂正法、諸法律等，德行具足，此人無有少分過失，眾所共信。』王敕仁者，今為金色童子重複審細詳辯前事，我等以十萬金奉上于王，日照商主亦自排備眾多珍寶而以奉之，令王廣藏有所增益。」

時勇戾大臣聞是語已，忿恚答言：「事定已久，汝等何故復令詳辯？又復何言與十萬金令增王藏，豈我今時非理取財增王府庫？汝等誠謂不知王意，汝諸人眾於一切處巧設計智，欲令王者作無義利，此非方便，乃是汝等出譏謗言謗于

【現代漢語翻譯】現代漢語譯本：他宣揚這件事，沒有其他不同的說法可以讓人相信。仁者應當知道，我現在爲了這個孩子將要面臨的離別和最終的苦難，能夠救護他的人，我現在將一切珍寶都給予他們，只希望你們廣施恩惠，爲了這個童子如理地詳細考察這件事。

當時，眾人聽到商主的話，完全明白了其中的意思，互相說道：『現在這個童子，具備各種美德，非常可愛和值得尊敬。』立刻從人群中召集了兩三個有智慧的人、明白正理的人，派遣他們前往國王那裡，詳細地稟告國王：『如果國王現在爲了金色童子（Golden Child）命令那些臣子輔佐，讓他們仔細地、反覆地詳細考察事情的虛實，我們民眾將十萬金奉獻給國王。』國王聽從了他們的奏請。當時，有智慧的人前往掌管法律的官員那裡，先命令詳細辯論勇戾大臣（Cruel Minister）所說的話。

當時，勇戾大臣（Cruel Minister）遠遠地看見兩三個人來，就發問說：『你們沒有什麼事情的緣由，為什麼來這裡？』

那些人回答說：『我們是王舍大城（Rajagrha）所居住的民眾，哀求稟告：『仁者！現在這個金色童子（Golden Child）容貌端正莊嚴，具備各種美德，很多人都喜愛和思念他，他將要離別，王舍城（Rajagrha）中的一切人民都非常痛苦惱怒，更何況這個人常常喜歡正法、各種法律等等，德行具足，這個人沒有任何過失，是大家所共同信任的。』國王命令仁者，現在爲了金色童子（Golden Child）重複地仔細地詳細辯論之前的事情，我們用十萬金奉獻給國王，日照商主（Sunlight Merchant）也自己準備了很多珍寶來奉獻給國王，讓國王廣泛地收藏，有所增加。』

當時，勇戾大臣（Cruel Minister）聽到這些話后，憤怒地回答說：『事情已經定下來很久了，你們為什麼還要重新詳細辯論？又說什麼要用十萬金來增加國王的府庫，難道我現在會不合道理地收取錢財來增加國王的府庫嗎？你們是真的不知道國王的心意，你們這些人到處巧妙地設計謀略，想要讓國王做沒有意義的事情，這不是方便，而是你們在說出譏諷誹謗的話來誹謗國王！』

【English Translation】 English version: He proclaimed the matter, with no other different accounts that could be believed. Benevolent ones should know that I am now, for the sake of this child who is about to face separation and ultimate suffering, giving all treasures to those who can protect him, only hoping that you will bestow grace widely and examine this matter thoroughly and justly for this child.

At that time, the people, hearing the merchant's words and fully understanding their meaning, said to each other, 'This child now possesses all virtues and is very lovable and respectable.' Immediately, they summoned two or three wise men and those who understood the correct principles from the crowd, and sent them to the king to report in detail: 'If the king now orders those ministers to assist for the sake of the Golden Child (Golden Child), let them carefully and repeatedly examine the truth of the matter in detail. Our people will offer one hundred thousand gold coins to the king.' The king followed their request. At that time, the wise men went to the official in charge of the law, first ordering a detailed debate on what the Cruel Minister (Cruel Minister) had said.

At that time, the Cruel Minister (Cruel Minister), seeing two or three people coming from afar, immediately asked, 'You have no reason for this matter, why are you here?'

Those people replied, 'We are the people living in Rajagrha (Rajagrha), pleading and reporting: 'Benevolent one! Now this Golden Child (Golden Child) has a dignified and beautiful appearance, possesses all virtues, and is loved and missed by many people. He is about to depart, and all the people in Rajagrha (Rajagrha) are very distressed and annoyed, moreover, this person often enjoys the righteous Dharma, various laws, etc., and is full of virtue. This person has no fault at all and is trusted by everyone.' The king ordered the benevolent one to repeatedly and carefully debate the previous matter in detail for the sake of the Golden Child (Golden Child). We offer one hundred thousand gold coins to the king, and the Sunlight Merchant (Sunlight Merchant) himself has also prepared many treasures to offer to the king, so that the king can collect them widely and increase his wealth.'

At that time, the Cruel Minister (Cruel Minister), hearing these words, angrily replied, 'The matter has been settled for a long time, why do you want to debate it in detail again? And what do you mean by using one hundred thousand gold coins to increase the king's treasury, would I now improperly collect money to increase the king's treasury? You really don't know the king's intentions. You people are cleverly designing strategies everywhere, wanting the king to do meaningless things. This is not a convenience, but you are uttering sarcastic and slanderous words to slander the king!'

王者，若或餘事欲令王者同斯詳辯，即見多人悉皆破壞。」

時勇戾大臣呵責彼等二三人已，即時呼召四類惡人：所謂造作極惡業者、不忍辱者、無慈愍者、無悲心者。召已，謂言：「汝等今速監逐彼諸膾宰之人出於城外，依我所言，如王法令殺彼童子。汝等勿得輒令放舍，自余臣佐或有所言亦不可放。汝等若或依我教令斯即甚善；若不從命起異見者，我與汝等大生怨縛。」彼等答言：「我今從命。」

是時，四監逐官受旨命已，各執利劍監逐前行。時諸膾宰審慮百端運謀方計，徐緩進步執持童子，迂轉四衢周行巷陌，欲令一切普使聞知，乃作是言：「苦哉！我今作何方計，今此童子脫免斯難？我等今時，豈能作此無義利事？」

是時，四監逐官各執利劍，詣諸膾宰之前，告語彼言：「汝等宜應如，彼大臣所授旨命速營其事，汝等若不速出城外，如彼法令殺其童子，我即今時斷汝等命。」而彼四類極惡監逐之官，各執利劍其狀可畏，怒目觀視彼諸膾宰。是時，彼等慮其斷命，咸生驚怖，皆言：「苦哉！我等今時無複方計救此童子，須宜從命而將致殺。」言已，悲傷滿目垂淚。是時，四監逐官疾速催驅金色童子出於城外。

當其童子出城之時，有無數百千人眾奔馳瞻睹，傷痛流淚，異口同音，

【現代漢語翻譯】現代漢語譯本：國王啊，如果還有其他事情想讓國王像這樣詳細辨析，就會看到很多人都被破壞了。'

當時，勇戾大臣呵斥了那兩三個人後，立即召來了四類惡人：即造作極惡之業的人、不能忍辱的人、沒有慈悲心的人、沒有憐憫心的人。召來后，對他們說：『你們現在立刻監督驅逐那些劊子手出城，按照我的命令，像國王的法令一樣殺了那個童子。你們不得擅自放了他，其他臣佐即使說了什麼也不可放了他。你們如果按照我的教令去做就很好；如果不聽從命令，產生不同意見，我就會和你們結下大仇。』他們回答說：『我們現在遵從命令。』

當時，四位監逐官接受命令后，各自拿著利劍監督驅逐劊子手前行。當時，各位劊子手反覆考慮，想盡辦法，緩慢前進，拿著童子，繞著四通八達的道路，走遍大街小巷，想讓所有人都知道，於是說道：『苦啊！我現在該怎麼辦，才能讓這個童子脫離這個災難？我們現在，怎麼能做這種沒有道義利益的事情呢？』

當時，四位監逐官各自拿著利劍，來到各位劊子手面前，告訴他們說：『你們應該按照那位大臣所授的命令，趕快去做這件事，你們如果不趕快出城，按照那個法令殺了那個童子，我就立刻殺了你們。』而那四類極其兇惡的監逐官，各自拿著利劍，樣子可怕，怒目看著各位劊子手。當時，他們擔心被殺，都感到驚恐，都說：『苦啊！我們現在沒有辦法救這個童子了，必須聽從命令而將他處死。』說完，悲傷滿面，淚流滿面。當時，四位監逐官迅速催促金色童子出城。

當童子出城的時候，有無數百千人奔跑著觀看，傷心流淚，異口同聲地...

【English Translation】 English version: 'O King, if there are other matters you wish to examine in such detail, you will see that many people are utterly ruined.'

At that time, the violent minister, having rebuked those two or three individuals, immediately summoned four types of wicked people: those who commit extremely evil deeds, those who are unable to endure insult, those who have no loving-kindness, and those who have no compassion. Having summoned them, he said, 'You must now quickly oversee the expulsion of those executioners from the city, and according to my command, as if by the king's decree, kill that boy. You must not release him under any circumstances, and even if other ministers or assistants say anything, you must not release him. If you follow my instructions, that will be very good; but if you disobey and have different opinions, I will create a great bond of enmity with you.' They replied, 'We will now obey your command.'

At that time, the four supervising officials, having received the command, each held a sharp sword and supervised the executioners as they proceeded. The executioners, considering every possible angle and devising every possible plan, advanced slowly, holding the boy, circling through the main streets and walking through the alleys, wanting to make it known to everyone, and said, 'Alas! What plan can I devise now to save this boy from this calamity? How can we now do this unrighteous and unprofitable thing?'

At that time, the four supervising officials, each holding a sharp sword, went before the executioners and told them, 'You should quickly carry out the command given by that minister. If you do not quickly leave the city and kill that boy according to that decree, I will immediately take your lives.' And those four types of extremely wicked supervising officials, each holding a sharp sword, looked fearsome, glaring at the executioners. At that time, fearing for their lives, they were all terrified and said, 'Alas! We now have no way to save this boy; we must obey the command and put him to death.' Having said this, their faces were filled with sorrow and tears streamed down. At that time, the four supervising officials quickly urged the golden-colored boy out of the city.

When the boy left the city, countless hundreds and thousands of people ran to see him, weeping with sorrow, and with one voice...

咸作是言：「苦哉！苦哉！日照商主大寶散失，又此日照商主根源上族而悉斷壞，日照商主族中明炬而將息滅，日照商主族中最上髻珠墜落，日照商主清凈眼滅，日照商主妙好莊嚴今悉離散，日照商主心極痛傷其猶開剖，日照商主體中命殞。苦哉！苦哉！何故令此童子出於城外曠野孤迥寂寥之所？盤旋宛轉無救無依？今此童子于其最勝王舍城中，如清凈月為彼羅睺之所吞食，又此王舍大城如空中日白晝銷殞；王舍大城所居人眾，喪甘露眼迷失方處；王舍大城所居人眾，相續深愛而悉離散；王舍大城所居人眾妙好莊嚴今已廢棄；王舍大城所居人眾髻珠墜落；王舍大城所居人眾心所愛寶今悉破壞；王舍大城所居人眾目既喪，明將何瞻睹？我等今時見是事已，云何能生悅樂？心意誠謂我等無所依止。」

爾時，童子既出城已，彼監逐官遣人來白勇戾大臣：「金色童子已出王舍大城。」時勇戾大臣聞已歡喜。

爾時先所來者，其二三人聞是事已，愁憂不樂，寂然無依還訪城中。先同議者，彼彼人眾具陳上事，彼諸人眾聞已，愁憂寂無依託，互相議言：「汝等應知，我之國主阿阇世王，是惡王者不遵正理，昔害父命今作非法，以其有德色相端嚴眾所愛念勝智之人，而令殺害。苦哉！王者極無悲愍。苦哉！王者不知有

【現代漢語翻譯】現代漢語譯本：他們都這樣說：『苦啊！苦啊！日照商主（Rizhao Shangzhu，一位商人的名字）的大寶物散失了，而且這位日照商主的根源上族也全部斷絕敗壞，日照商主族中的明燈也將要熄滅，日照商主族中最上的髮髻寶珠墜落，日照商主清凈的眼睛滅亡，日照商主美妙的莊嚴如今全部離散，日照商主的心極其痛傷就像被剖開一樣，日照商主的身體中的生命殞逝。苦啊！苦啊！為什麼讓這個童子離開城外空曠荒野寂寥的地方？盤旋宛轉沒有救助沒有依靠？如今這個童子在這最殊勝的王舍城中，就像清凈的月亮被羅睺（Rahu，星名，印度神話中的阿修羅）所吞食，而且這座王舍大城就像空中的太陽在白晝隕落；王舍大城所居住的人眾，喪失了甘露般的眼睛，迷失了方向；王舍大城所居住的人眾，相續深愛的人都全部離散；王舍大城所居住的人眾美妙的莊嚴如今已經廢棄；王舍大城所居住的人眾髮髻寶珠墜落；王舍大城所居住的人眾心中所愛的珍寶如今全部破壞；王舍大城所居住的人眾眼睛已經喪失，光明將用什麼來瞻望？我們現在見到這件事後，怎麼還能產生喜悅？心中確實認為我們無所依靠。』

當時，童子已經出了城，那些負責監視追趕的官員派人來稟告勇戾大臣：『金色童子已經出了王舍大城。』當時勇戾大臣聽了之後非常歡喜。

這時，先前來的那兩三個人聽到這件事後，愁悶憂傷不快樂，寂寞無依地返回城中。向先前一起商議的人，詳細陳述了上面的事情，那些人們聽了之後，愁悶憂傷寂寞無依，互相議論說：『你們應該知道，我們的國王阿阇世王（Ajatasattu，人名）是邪惡的國王，不遵循正理，過去殺害父親的性命，現在又做出非法的事情，因為那個人有德行，容貌端正莊嚴，被大眾所愛戴思念，具有殊勝智慧，卻要將他殺害。苦啊！國王極其沒有悲憫之心。苦啊！國王不知道有'

【English Translation】 English version: They all said: 'Suffering! Suffering! Rizhao Shangzhu's (Rizhao Shangzhu, name of a merchant) great treasures are lost, and the root of this Rizhao Shangzhu's noble family is completely cut off and ruined, the bright torch in Rizhao Shangzhu's family is about to be extinguished, the most precious jewel on Rizhao Shangzhu's head has fallen, Rizhao Shangzhu's pure eyes are gone, Rizhao Shangzhu's wonderful adornments are now all scattered, Rizhao Shangzhu's heart is extremely pained as if it were cut open, the life in Rizhao Shangzhu's body has perished. Suffering! Suffering! Why let this child leave the desolate and lonely place outside the city? Circling around with no help and no support? Now this child, in this most excellent city of Rajagrha (Wangshecheng), is like the pure moon being swallowed by Rahu (Rahu, name of a star, an Asura in Indian mythology), and this great city of Rajagrha is like the sun in the sky falling in broad daylight; the people living in the great city of Rajagrha have lost their nectar-like eyes and are lost in direction; the people living in the great city of Rajagrha, those whom they deeply love in succession, are all scattered; the wonderful adornments of the people living in the great city of Rajagrha are now abandoned; the jewels on the heads of the people living in the great city of Rajagrha have fallen; the treasures loved in the hearts of the people living in the great city of Rajagrha are now all destroyed; the eyes of the people living in the great city of Rajagrha are lost, what will they use to see the light? Now that we have seen this, how can we still have joy? We truly believe in our hearts that we have nothing to rely on.'

At that time, after the child had left the city, the officials who were monitoring and chasing him sent someone to report to the cruel minister Yongli: 'The golden child has left the great city of Rajagrha.' At that time, the cruel minister Yongli was very happy to hear this.

At this time, the two or three people who had come earlier, after hearing this, were sad, worried, and unhappy, and returned to the city lonely and without support. They told the people who had discussed it together earlier in detail about the above matters. After those people heard it, they were sad, worried, and lonely, and discussed with each other, saying: 'You should know that our king Ajatasattu (Ajatasattu, personal name) is an evil king who does not follow the right principles. In the past, he killed his father's life, and now he is doing illegal things, because that person has virtue, a dignified and beautiful appearance, is loved and missed by the masses, and has superior wisdom, but he wants to kill him. Suffering! The king has extremely no compassion. Suffering! The king does not know that there is'

德，王及臣輔無勝知見，何故不令依正法律審細詳辯？以勝善人輕為棄捨？又或時數使其然哉，正法隱陷增長非法，于濁時中信惡人語，故令有德極善之人生別離苦。苦哉！苦哉！深無義利。」

金色童子因緣經卷第四大正藏第 14 冊 No. 0550 金色童子因緣經

金色童子因緣經卷第五

西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣法護等奉　詔譯

爾時日照商主，聞說如是多種事已，心意破壞，極大憂苦之所逼惱，悶絕躄地，以水灑面，良久乃蘇。徐坐涕泣，發如是言：「苦哉！苦哉！我唯一子，今將命殞。」言已，又復舉聲號哭，說伽陀曰：

「苦哉！我子熙怡眼，　　苦哉！族中大莊嚴，　我為汝父福鮮微，　　為害汝故大號哭。　我為汝故心離散，　　於今迷轉于諸方，　與汝別離火熾然，　　苦哉！焚燒我心意。　汝是調善有智人，　　增上愛樂悲愍者，　我為汝父極惡人，　　招汝今時多厄難。　汝子當日初生時，　　我獲喜樂無等比，　而今與汝將別離，　　憂火燒心極炎熾。　苦哉！王者及臣輔，　　無悲愍心無分別，　見斯具足法律人，　　不能為此審詳辯。　苦哉！大國為人主，　　無悲愍心具顯彰，　不能如是審

【現代漢語翻譯】現代漢語譯本：『德（指有德之人），國王和輔佐大臣們沒有正確的認知和見解，為什麼不依照公正的法律仔細審理辨別？卻輕易地拋棄善良的人？又或者時常發生這樣的事呢？正法被隱藏，非法之事增長，在污濁的時代相信惡人的話，所以導致有德行、極其善良的人遭受生離死別的痛苦。苦啊！苦啊！真是毫無意義和利益。』

《金色童子因緣經》卷第四大正藏第 14 冊 No. 0550 《金色童子因緣經》

《金色童子因緣經》卷第五

西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣法護等奉詔譯

這時，日照商主，聽說了這樣多種事情后，心意崩潰，被極大的憂愁痛苦所逼迫，昏厥倒地，用水灑在臉上，過了很久才甦醒。慢慢坐起來哭泣，發出這樣的聲音：『苦啊！苦啊！我唯一的兒子，現在將要喪命。』說完，又再次放聲大哭，說了這首伽陀（頌）：

『苦啊！我的兒子，有著令人喜悅的眼睛，苦啊！是家族中最大的榮耀，我作為你的父親，福報淺薄微弱，爲了傷害你，我才如此大聲哭泣。我爲了你，心神離散，如今迷失方向，與你分別，如火燃燒，苦啊！焚燒我的心意。你是個性調順、有智慧的人，特別喜愛和憐憫他人，我作為你的父親，是個極其惡劣的人，招致你如今這麼多的災難。你這孩子當初出生的時候，我獲得的喜悅無與倫比，而今將要與你分別，憂愁的火焰焚燒我的心，極其熾熱。苦啊！國王和輔佐大臣們，沒有悲憫之心，沒有分辨能力，見到這樣具備法律知識的人，不能為此事仔細審理辨別。苦啊！大國的君主，沒有悲憫之心，表現得如此明顯，不能像這樣審理』

【English Translation】 English version: 'Alas, the king and his ministers lack superior knowledge and insight. Why don't they rely on just laws to carefully examine and discern, instead of lightly abandoning virtuous people? Or does this happen frequently? The true Dharma is hidden, and unlawful things increase. In this turbid age, they believe the words of evil people, causing virtuous and extremely good people to suffer the pain of separation and death. Alas! Alas! It is deeply meaningless and without benefit.'

The Sutra of the Causes and Conditions of the Golden Youth, Volume 4 Taisho Tripitaka Volume 14, No. 0550, The Sutra of the Causes and Conditions of the Golden Youth

The Sutra of the Causes and Conditions of the Golden Youth, Volume 5

Translated by Tripiṭaka Dharma Master Fa Hu, Grand Master who transmits Sanskrit scriptures, Minister of the Honglu Court, holding the title Chao San Da Fu, bestowed with the purple robe, and others, under Imperial Decree.

At that time, the merchant lord Richao (Sunlight), after hearing about these many events, his mind was broken, and he was greatly distressed and tormented. He fainted and fell to the ground. Water was sprinkled on his face, and after a long time, he regained consciousness. He sat up slowly, weeping, and uttered these words: 'Alas! Alas! My only son, now will lose his life.' Having said this, he cried out again loudly, reciting this gatha (verse):

'Alas! My son, with joyful eyes, Alas! The great adornment of the clan, I, as your father, have meager blessings, To harm you, I cry out so loudly. For your sake, my mind is scattered, Now I am lost in all directions, Separated from you, like a fire burning, Alas! Burning my mind. You are a well-behaved and wise person, Increasingly loving and compassionate, I, as your father, am an extremely evil person, Bringing you so many calamities now. When you, my son, were first born, The joy I obtained was unparalleled, And now I am about to be separated from you, The fire of sorrow burns my heart, extremely blazing. Alas! The king and his ministers, Have no compassion, no discernment, Seeing this person complete with legal knowledge, Cannot carefully examine and discern this matter. Alas! The ruler of a great country, Has no compassion, so clearly displayed, Cannot examine like this'

詳明，　　因汝輕棄於我子。　世間最勝賢善人，　　終不隱昧於心意，　有德之子眾所知，　　為害汝故大號哭。　此大城隍諸聖賢，　　於今離散當何在？　照燭如是有德人，　　臨刑戮時愿放舍。　帝釋天主並護世，　　及余大威德諸天，　咸愿少開悲愍心，　　今為我子善救護。　大力成就禁戒仙，　　及余寂默諸仙等，　頂禮為開悲愍心，　　今為我子作救護。」

爾時，日照商主說是伽陀已，善慧忽生，乃自惟忖：「我今悲號唐捐無益，我聞有佛世尊功德無量，普盡世間同一親愛，起大悲心隨念而應。彼佛世尊，諸無主者為作主宰，無救護者為作救護，無歸投者為作歸投，無趣曏者為作趣向。

「又佛世尊，世間一切難苦險難逼惱眾生，彼等常生極大怖畏，我佛慈悲善為救度，如彼海中涉渡商客，遇摩竭大魚極生怖畏，當怖畏時，彼思念佛，而佛應念即為救度。

「又如央掘摩羅，殺害千人唯一不殺，而後欲殺其母，母怖斷命，佛以方便善為救度。又如宿世怨縛強力受夜叉身，所謂曠野夜叉、執持夜叉等，為飲食故行於世間，殺害無數百千眾生。是諸夜叉食人血肉，貪其惡味，㗘𠯗舐掠現惡舌相，堅長利牙蹙頞醜面，近逼於人甚可怖畏，彼等眾生佛善救度。彼佛世尊

【現代漢語翻譯】現代漢語譯本：詳明，因為你輕視拋棄了我的兒子。世間最賢善的人，終究不會隱瞞自己的心意，有德行的兒子衆所周知，因為要加害他，所以（我）大聲哭號。這大城隍的各位聖賢，如今離散了，在哪裡呢？請照看這樣有德行的人，在臨刑的時候希望能夠放了他。帝釋天主和各位護世天神，以及其他具有大威德的諸天，都希望稍微開啟悲憫之心，現在爲了我的兒子好好地救護他。大力成就禁戒的仙人，以及其他寂靜無言的各位仙人等，頂禮你們，希望開啟悲憫之心，現在爲了我的兒子做救護。

這時，日照商主說完這些偈頌后，善慧忽然產生，於是自己思忖：『我現在悲號哭泣，徒勞無益。我聽說有佛（Buddha）世尊功德無量，普天下的人都一樣親愛，生起大悲心，隨念而應。那位佛（Buddha）世尊，對於那些沒有依靠的人，作為他們的主宰；對於沒有救護的人，作為他們的救護；對於沒有歸投的人，作為他們的歸投；對於沒有趣向的人，作為他們的趣向。

『而且佛（Buddha）世尊，對於世間一切遭遇苦難、危險、逼迫、惱害的眾生，他們常常產生極大的怖畏，佛（Buddha）以慈悲之心善於救度他們，就像那些在海中航行的商人，遇到摩竭（Makara）大魚，極其害怕，當他們感到害怕的時候，思念佛（Buddha），佛（Buddha）應念就來救度。

『又如央掘摩羅（Angulimala），殺害了千人，只差一個沒殺，然後想要殺他的母親，母親害怕斷命，佛（Buddha）用方便法善巧地救度了他。又如前世的怨恨束縛，（使他）強力地承受夜叉（Yaksa）之身，所謂的曠野夜叉（Yaksa）、執持夜叉（Yaksa）等，爲了飲食的緣故行走在世間，殺害了無數百千眾生。這些夜叉（Yaksa）食用人的血肉，貪圖那噁心的味道，發出㗘𠯗的聲音，舔舐抓取，現出醜惡的舌頭，堅硬長利的牙齒，皺著鼻子，面容醜陋，靠近人的時候非常可怕，佛（Buddha）善於救度這些眾生。』那位佛（Buddha）世尊

【English Translation】 English version: Detailed and clear, because you lightly abandoned my son. The most virtuous and wise person in the world will never conceal their intentions, The virtuous son is known by all; because of the harm intended for him, (I) cry out loudly. Where are the saints and sages of this great city, now that they are scattered? Please look after this virtuous person; at the time of execution, I hope he can be released. May Lord Indra (帝釋天主) and the guardian deities of the world, along with other powerful and virtuous gods, All be willing to open a little compassionate heart and now protect my son well. Sages who have achieved great power through precepts, and other silent sages, I prostrate to you, hoping you will open a compassionate heart and now provide protection for my son.

At that time, after the merchant lord Rizzhao (日照商主) spoke these verses, wisdom suddenly arose in Shanhui (善慧), and he thought to himself: 'My sorrowful cries are in vain. I have heard that the World Honored One, the Buddha (佛), has immeasurable merits and virtues, and loves all beings in the world equally, arising with great compassion and responding to every thought. That World Honored One, the Buddha (佛), acts as the master for those who have no reliance; as the protector for those who have no protection; as the refuge for those who have no refuge; as the direction for those who have no direction.'

'Moreover, the World Honored One, the Buddha (佛), for all beings in the world who encounter suffering, danger, oppression, and affliction, from whom great fear constantly arises, the Buddha (佛) compassionately and skillfully saves them, just like those merchants sailing in the sea who encounter the great Makara (摩竭) fish and become extremely frightened. When they feel afraid, they think of the Buddha (佛), and the Buddha (佛) responds to their thought and immediately saves them.'

'Also, like Angulimala (央掘摩羅), who killed a thousand people, missing only one, and then wanted to kill his mother, who feared for her life, the Buddha (佛) skillfully saved her with expedient means. And like the karmic bonds from a past life, (causing him) to forcefully bear the body of a Yaksha (夜叉), such as the wilderness Yaksha (夜叉), the holding Yaksha (夜叉), etc., who roam the world for the sake of food, killing countless hundreds of thousands of beings. These Yakshas (夜叉) eat human flesh and blood, greedily savoring the disgusting taste, making 㗘𠯗 sounds, licking and snatching, revealing ugly tongues, hard and sharp teeth, wrinkled noses, and hideous faces, approaching people in a terrifying manner, the Buddha (佛) skillfully saves these beings.' That World Honored One, the Buddha (佛)

善為我子度斯艱苦，若佛世尊以大悲心，最上愛念諸眾生者，惟愿自然知我所念。」

日照商主作是念時，其傍有一信善優婆塞，商主問言：「仁者！今佛世尊當何所在？」時優婆塞即審思念佛世尊已，涕淚悲泣哽咽其聲，即說伽陀，答商主言：

「今此世間大導師，　　能與世間最上樂，　于諸世間同一親，　　彼佛大師已入滅。　無明照者作明照，　　無歸向者為所歸，　佛日光明已闇冥，　　油盡燈然所不及。」

是時，日照商主聞佛世尊已入涅槃，倍復悲苦憂箭射心，悶絕躄地，以水灑面，良久乃蘇。扶持漸起，向佛世尊涅槃方處，高聲號哭說伽陀曰：

「苦哉！法王一切智，　　能除過失眾怨聚，　今已棄捨無歸人，　　世尊已滅我何作？　苦哉！最上勝所行，　　一切眾生同一愛，　悉能和合諸別離，　　導師開示涅槃路。　苦哉！云何此世間，　　無明蓋覆于凈眼？　眾生若離於世尊，　　生死輪轉無窮盡。　佛從寂滅道中來，　　最上悲愍大勇猛，　若此世間今無依，　　復何主宰為依怙？　一切皆從正法生，　　從法出生諸佛子，　佛子今已離世間，　　復有何人作依怙？　眾生多種真實意，　　佛能拔苦悉圓成，　開明眾生所愛周，　　還復虛空

【現代漢語翻譯】現代漢語譯本：『請為我的兒子度斯（Dusa）解除困苦，如同佛世尊（Buddha-lokanatha）以大悲心，最深切的愛念對待所有眾生一樣，只願您能自然地知曉我心中的念想。』當日照商主（Rizhao shangzhu）這樣想的時候，他旁邊有一位信奉善良的優婆塞（upasaka），商主問他說：『仁者！如今佛世尊在什麼地方？』當時優婆塞仔細思念佛世尊之後，悲傷地哭泣，聲音哽咽，於是說了偈頌，回答商主說：『如今這位世間的大導師，能夠給予世間最上的快樂，對於世間所有眾生都一樣親近，那位佛大師已經入滅（nirvana）了。照亮無明之人的明燈，沒有歸宿之人的歸宿，佛日的光明已經暗淡，如同油盡燈滅一樣無法企及。』當時，日照商主聽到佛世尊已經進入涅槃，更加悲痛，憂愁的箭射中了他的心，昏倒在地，用水灑在他的臉上，過了很久才甦醒。他被人扶著慢慢站起來，朝著佛世尊涅槃的方向，高聲號哭，說了偈頌：『悲苦啊！法王（Dharmaraja）一切智（sarvajna），能夠消除過失和眾多的怨恨，如今卻拋棄了沒有歸宿的人，世尊已經滅度，我該怎麼辦？悲苦啊！最上殊勝的德行，對一切眾生都一樣慈愛，能夠使所有分離的人和合，導師開示了涅槃的道路。悲苦啊！為什麼這個世間，被無明遮蓋了清凈的眼睛？眾生如果離開了世尊，生死輪迴就沒有窮盡。佛從寂滅的道路中而來，以最上的悲憫和大勇猛，如果這個世間如今沒有依靠，又有什麼主宰可以作為依靠？一切都從正法（dharma）而生，從正法出生了諸佛子（Buddha-putra），佛子如今已經離開了世間，還有什麼人可以作為依靠？眾生有多種真實的想法，佛能夠拔除痛苦，使一切圓滿成就，開明眾生所愛護的一切，最終還是迴歸虛空。』

【English Translation】 English version: 『Please relieve my son Dusa from his suffering, just as the Buddha-lokanatha, with great compassion and the deepest love, treats all sentient beings. I only wish that you could naturally know what is in my mind.』 As the merchant Rizhao shangzhu thought this, there was a virtuous upasaka (lay follower) beside him. The merchant asked him, 『Virtuous one! Where is the Buddha-lokanatha now?』 At that time, the upasaka carefully contemplated the Buddha-lokanatha, and then wept with sorrow, his voice choked with emotion. He then spoke a verse, answering the merchant: 『Now this great guide of the world, who can give the world the highest joy, is equally close to all beings in the world. That Buddha-master has already entered nirvana (extinction of suffering). The light that illuminates those in ignorance, the refuge for those without refuge, the light of the Buddha-sun has dimmed, like a lamp that has run out of oil and cannot be reached.』 At that time, when the merchant Rizhao shangzhu heard that the Buddha-lokanatha had entered nirvana, he was even more grieved, and the arrow of sorrow pierced his heart. He fainted and fell to the ground. Water was sprinkled on his face, and after a long time, he revived. Supported, he slowly stood up, facing the direction where the Buddha-lokanatha had entered nirvana, and cried out loudly, speaking a verse: 『Alas! The Dharmaraja (king of the Dharma), the sarvajna (all-knowing one), who can remove faults and the multitude of resentments, has now abandoned those without refuge. The World-Honored One has passed away; what should I do? Alas! The most supreme and excellent conduct, with the same love for all sentient beings, is able to reconcile all those who are separated. The guide has revealed the path to nirvana. Alas! Why is this world covered by ignorance, obscuring the pure eyes? If sentient beings are separated from the World-Honored One, the cycle of birth and death will have no end. The Buddha came from the path of quiescence, with the highest compassion and great courage. If this world is now without reliance, what lord can be relied upon? Everything arises from the dharma (the law), and from the dharma are born the Buddha-putra (sons of the Buddha). The Buddha-putra have now left the world; who else can be relied upon? Sentient beings have many true intentions, and the Buddha can remove suffering and bring everything to perfect fulfillment, enlightening all that sentient beings cherish, ultimately returning to emptiness.』

歸寂默。　一切人眾皆同等，　　聞佛所說勇銳生，　今佛世尊已涅槃，　　復有何人宣正法？　苦哉！世間人天等，　　悉無光明皆破壞，　聖尊出世最極難，　　佛大牟尼今已逝。　聞佛聖尊已涅槃，　　所愛正法亦隨滅，　一切眾生樂法深，　　復有何人善施作？　悲心一味大無畏，　　大悲愍者所依止，　一切功德普能成，　　滅已后復何所得？　何名三界作利益，　　所謂發起大悲心，　悲愍即是真實智，　　平等依止於舍行。　苦哉！佛大功德寶，　　經俱胝劫所積集，　依止難地即銷亡，　　所有正法亦墜墮。　世尊導師離世間，　　苦哉！無明所闇蔽，　此世此生險難中，　　勤力所成皆破壞。　大哉！最勝即佛寶，　　一何今時悉離散？　深可傷悲諸世間，　　發起一切破壞事。　佛滅苾芻眾亦空，　　譬如群牛失其母，　諸有智者睹斯緣，　　誰不心生大悲惱？　全身委地伸敬奉，　　頂禮世尊離塵足，　佛日光明已闇冥，　　我等后無所歸向。　無常大事極慘毒，　　一切眾生平等受，　佛亦今時被汝侵，　　故令我今無救護。　八正道法如妙藥，　　能治煩惱病根源，　大師！大悲！大醫王！　　於今亦墮無常數。　苦哉！無悲極迅速

【現代漢語翻譯】現代漢語譯本歸於寂靜。一切眾生皆平等，聽聞佛陀所說生起勇氣，如今佛陀世尊已經涅槃，還有誰能宣揚正法呢？苦啊！世間人天等眾，都失去了光明，一切都將崩壞，聖尊出世是多麼艱難，佛陀大牟尼（Mahāmuni）如今已經逝去。聽聞佛陀聖尊已經涅槃，所珍愛的正法也將隨之消滅，一切眾生都深深喜愛佛法，還有誰能好好地施予教化呢？具備慈悲心，無所畏懼，是慈悲者的依靠，能夠普遍成就一切功德，佛陀滅度后我們還能得到什麼呢？什麼才能為三界帶來利益？那就是發起廣大的慈悲心，慈悲心就是真實的智慧，平等地依止於捨棄的行為。苦啊！佛陀是功德的寶藏，經過無數劫所積累，依止的堅實土地也因此消亡，所有的正法也將墜落。世尊導師離開了世間，苦啊！被無明所矇蔽，在這世間，此生險難之中，勤奮努力的成果都將崩壞。偉大啊！最殊勝的佛寶，為何如今都已離散？這實在令世間深感悲傷，引發一切破壞之事。佛陀滅度，比丘（bhiksu）僧眾也變得空虛，如同牛群失去了母親，有智慧的人看到這些因緣，誰不會心中生起巨大的悲傷呢？全身倒地，伸展身體表達敬意，頂禮世尊遠離塵垢的雙足，佛陀如太陽般的光明已經暗淡，我們以後將無所歸依。無常這件事極其慘烈惡毒，一切眾生都平等地承受，佛陀如今也被你侵襲，所以才讓我們現在沒有救護。八正道之法如同妙藥，能醫治煩惱的病根，大師！大悲者！大醫王！如今也墮入了無常的範疇。苦啊！沒有慈悲是多麼迅速啊！

【English Translation】 English version Returned to silence. All beings are equal, hearing the Buddha's words, courage arises, Now that the Buddha, the World Honored One, has entered Nirvana, who else will proclaim the true Dharma? Alas! Beings in the world, including humans and gods, have lost their light, and everything will collapse, It is so difficult for a Holy One to appear in the world, and the Buddha Mahāmuni (Great Sage) has now passed away. Hearing that the Buddha, the Holy One, has entered Nirvana, the cherished true Dharma will also perish, All beings deeply love the Dharma, who else can bestow teachings well? Possessing compassion, fearless, is the refuge of the compassionate, Able to universally accomplish all merits, what can we obtain after the Buddha's passing? What can bring benefit to the three realms? It is to generate great compassion, Compassion is true wisdom, equally relying on the practice of renunciation. Alas! The Buddha is a treasure of merit, accumulated over countless kalpas, The solid ground of reliance has also vanished, and all the true Dharma will fall. The World Honored One, the guide, has left the world, alas! Obscured by ignorance, In this world, in this difficult life, the fruits of diligent effort will all collapse. Great! The most supreme Buddha jewel, why is it now all scattered? This truly causes deep sorrow in the world, giving rise to all destructive events. With the Buddha's passing, the community of bhiksus (monks) also becomes empty, like a herd of cows that has lost its mother, Those with wisdom, seeing these causes and conditions, who would not feel great sorrow in their hearts? Prostrating the whole body on the ground, extending respect, bowing to the World Honored One's feet, free from dust, The Buddha's sun-like light has dimmed, and we will have nowhere to turn to in the future. The event of impermanence is extremely tragic and poisonous, all beings equally endure it, The Buddha has now also been invaded by you, which is why we are now without protection. The Eightfold Path is like a wonderful medicine, able to cure the root of afflictions, Great Teacher! Compassionate One! Great Physician! Now also fallen into the realm of impermanence. Alas! How swift is the absence of compassion!

，　　世尊慈父已入滅，　一切世間悉闇冥，　　何人為開明照眼？　苦哉！世尊已入滅，　　我子心寶將不還，　今子臨當刑戮時，　　愿佛來救斯厄難。　世尊普救諸苦惱，　　一切最勝所歸趣，　我子無依命欲亡，　　惟愿今時垂救度。　若我今日得善利，　　如大威德之所說，　令我諸愛不散離，　　是即獲得最上語。」

日照商主以如是等悲切語言說伽陀已，復謂優婆塞言：「佛諸弟子大聲聞中，佛以教法付何人已入般涅槃？」

優婆塞言：「商主！諦聽！我佛世尊以其教法，付囑尊者大迦葉已入般涅槃；彼尊者大迦葉，如世尊敕以其教法付囑尊者阿難已，次入涅槃。今時，即是尊者阿難大威德者任持教法，而彼尊者悲心如佛，能于彼彼國城聚落一切方處，調伏攝化一切眾生，于眾生中，若有未種諸善根者，方便攝化令種善根，已能積集一切善根得相續者，使令成熟；已能成熟諸善根者，使其得度；若有縈纏煩惱病者，為說正法勝甘露藥令其除愈，猶如醫王。

「又為一切煩惱黑暗所覆眾生，宣說正法，清凈光明破煩惱暗，譬如日天出語光明和合調順，狀俱母陀花開發可愛，猶如月天。常以正法教授調伏諸小國王，如轉輪聖王。以自智慧勝妙辯才，攝伏一切邪異外道群鹿

【現代漢語翻譯】世尊慈父已經入滅（涅槃），整個世間都陷入黑暗之中，誰能為我們開啟光明，照亮雙眼呢？悲哀啊！世尊已經入滅，我的兒子（心寶）將無法歸還了。如今我的兒子即將被處刑，愿佛陀能夠降臨，救他脫離這場災難。世尊普遍救度一切眾生的苦惱，是一切最殊勝者所歸向之處。我的兒子無所依靠，生命即將終結，唯愿佛陀現在就垂憐救度。如果我今天能夠得到好的結果，就像大威德者（佛陀）所說的那樣，讓我所愛的人不離散，這就是我所能獲得的最殊勝的語言了。'

日照商主用這些悲切的語言說完偈頌后，又問優婆塞（在家居士）說：『佛陀的諸位弟子，那些大聲聞弟子中，佛陀將教法託付給誰之後才入般涅槃（涅槃）的呢？』

優婆塞說：『商主，請仔細聽！我們的佛陀世尊將他的教法，託付給尊者大迦葉（Mahākāśyapa）之後才入般涅槃（涅槃）；那位尊者大迦葉（Mahākāśyapa），按照世尊的教導，將教法託付給尊者阿難（Ānanda）之後，也入涅槃了。現在，正是尊者阿難（Ānanda）這位具有大威德的人在任持教法，而且這位尊者的悲心就像佛陀一樣，能夠在各個國家、城市、村落、一切地方，調伏攝化一切眾生。對於眾生中，那些還沒有種下善根的人，他會方便引導，讓他們種下善根；對於已經能夠積累一切善根，並且善根能夠相續的人，他會使他們成熟；對於已經能夠成熟善根的人，他會使他們得到解脫。如果有人被煩惱疾病所纏繞，他會為他們宣說正法，用殊勝的甘露妙藥來讓他們痊癒，就像一位醫王一樣。

『而且，他還為一切被煩惱黑暗所覆蓋的眾生，宣說正法，用清凈的光明破除煩惱的黑暗，就像太陽的光芒一樣。他的語言光明、和合、調順，就像母陀花（Mandara flower）開放時那樣可愛，又像月亮一樣。他經常用正法教授調伏那些小國王，就像轉輪聖王一樣。他用自己的智慧和勝妙的辯才，攝伏一切邪惡的外道群鹿。』

【English Translation】 The compassionate father, the World Honored One, has entered into extinction (Nirvana), all the worlds are in darkness, who will open the light and illuminate our eyes? Alas! The World Honored One has entered into extinction, my son (Xinbao) will not return. Now that my son is about to be executed, I wish the Buddha would come and save him from this calamity. The World Honored One universally saves all beings from suffering, and is the refuge of all the most excellent. My son is helpless and his life is about to end, I only wish that the Buddha would have mercy and save him now. If I can gain good fortune today, as the greatly virtuous one (Buddha) said, let my loved ones not be separated, that is the most supreme speech I can obtain.'

After Merchant Richao spoke these sorrowful verses, he asked the Upasaka (layman): 'Among the Buddha's disciples, the great Sravakas, to whom did the Buddha entrust the Dharma before entering Parinirvana (Nirvana)?'

The Upasaka said: 'Merchant, listen carefully! Our Buddha, the World Honored One, entrusted his Dharma to the Venerable Mahākāśyapa before entering Parinirvana (Nirvana); that Venerable Mahākāśyapa, according to the Buddha's instructions, entrusted the Dharma to the Venerable Ānanda, and then entered Nirvana. Now, it is the Venerable Ānanda, this greatly virtuous one, who is upholding the Dharma, and this Venerable One's compassion is like the Buddha's, able to tame and transform all beings in every country, city, village, and place. For those beings who have not yet planted good roots, he will skillfully guide them to plant good roots; for those who have already accumulated all good roots and whose good roots can continue, he will cause them to mature; for those who have already matured their good roots, he will enable them to attain liberation. If someone is entangled in the disease of afflictions, he will proclaim the right Dharma for them, using the supreme nectar medicine to heal them, just like a king of medicine.

'Moreover, he proclaims the right Dharma for all beings covered by the darkness of afflictions, using pure light to break through the darkness of afflictions, just like the sun's rays. His speech is bright, harmonious, and gentle, as lovely as the opening of a Mandara flower, and like the moon. He often uses the right Dharma to teach and tame the small kings, like a Chakravartin king. He uses his wisdom and excellent eloquence to subdue all the evil heretical deer.'

之眾，猶如師子。指示法律開導一切，猶如導師。廣為眾生宣說正法增益法財，猶如商主。普令一切種植善種覆蔭增長，猶如大云。教示損益猶如父母。諸有一切難調眾生善為調伏，未得度者令其得度，未安隱者令得安隱，未涅槃者令住涅槃，一切險惡艱苦逼迫彼彼眾生大怖畏者，令其脫免。

「總略而言，彼聖尊者有大威力，一切佛事皆悉能作，隨念能應，如汝今時，子之厄難隨汝所念，能為救度。」

爾時，日照商主聞是語已，如還命人宛轉驚惶，即作是言：「仁者！彼尊者阿難今在何處？」

優婆塞言：「商主！尊者阿難今在毗耶離城菴羅樹園。」

如是言已，日照商主即起，恭敬膝輪著地，向毗耶離城合掌頂禮，滿目淚流，作是白言：「尊者大慈！我子今時有別離苦，憂惱逼迫無所伸告，我今罄以極切心誠悲泣哀祈尊者阿難，愿垂救護。」即時，商主說伽陀曰：

「今此尊者最勝上，　　眾生心意悉明解，　如意如願普能知，　　愿今聽我說是事。　我佛世尊已入滅，　　佛諸弟子有大威，　尊者多聞無等倫，　　能持如來清凈教，　善安慰我逼惱心，　　復為世間所歸向，　常樂利益於眾生，　　愿今觀察如是事。　今時我子以何緣，　　云何如是將致害？　我

【現代漢語翻譯】現代漢語譯本：他們如同獅子一般聚集在一起。指示法律，開導一切，如同導師一般。廣泛地為眾生宣說正法，增益法財，如同商主一般。普遍地令一切眾生種植善根，覆蓋蔭庇，使其增長，如同大云一般。教示眾生何者有益，何者有害，如同父母一般。對於一切難以調伏的眾生，善於調伏他們，未得度者令其得度，未得安穩者令其得安穩，未得涅槃者令其住于涅槃，對於一切處於險惡、艱苦、逼迫以及巨大怖畏中的眾生，令他們脫離苦難。

總而言之，那位聖尊具有強大的威力，一切佛事都能夠做，隨念而應，就像你現在這樣，你的兒子遭遇厄難，只要你心念阿難，他就能為你救度。

當時，日照商主聽到這些話后，如同將死之人重新獲得生命一般，既驚又喜，立刻說道：『仁者！那位尊者阿難（Ananda）現在在哪裡？』

優婆塞（Upasaka）說：『商主！尊者阿難（Ananda）現在在毗耶離城（Vaisali）的菴羅樹園（Amra garden）。』

說完這些話后，日照商主立刻起身，恭敬地雙膝跪地，面向毗耶離城（Vaisali）合掌頂禮，滿眼淚水，說道：『尊者大慈！我的兒子現在正遭受離別之苦，憂愁煩惱，無處訴說，我現在以最真誠的心，悲傷地哀求尊者阿難（Ananda），愿您慈悲救護。』隨即，商主說了一段伽陀（Gatha）：

『如今這位尊者最為殊勝，眾生的心意都能夠明白瞭解，如意如願，普遍地能夠知曉，愿您現在聽我說這件事。我的佛陀世尊已經入滅，佛陀的弟子們具有大威德，尊者多聞，無人可以比擬，能夠秉持如來清凈的教誨，請您安慰我這顆被逼迫惱亂的心，您也是世間眾生所歸向之處，常常樂於利益眾生，愿您現在觀察這件事。現在我的兒子因為什麼緣故，為什麼會這樣遭受災害？』我

【English Translation】 English version: They gather together like lions. They indicate the law and enlighten all, like a guide. They widely proclaim the right Dharma to sentient beings, increasing their Dharma wealth, like a merchant. They universally cause all sentient beings to plant good seeds, covering and sheltering them, causing them to grow, like great clouds. They teach sentient beings what is beneficial and what is harmful, like parents. For all those difficult-to-tame sentient beings, they skillfully tame them, causing those who have not attained liberation to attain it, causing those who have not attained peace to attain it, causing those who have not attained Nirvana to abide in Nirvana, and for all sentient beings in danger, hardship, oppression, and great fear, they cause them to escape suffering.

In short, that Holy One has great power, and can do all the works of the Buddha, responding to every thought. Just as you are now, your son is encountering calamity, and as long as you think of Ananda (Ananda), he can save you.

At that time, the merchant lord Sunillumination (Sunillumination) heard these words, and was as surprised and delighted as a dying man who had regained his life. He immediately said: 'Virtuous one! Where is that Venerable Ananda (Ananda) now?'

The Upasaka (Upasaka) said: 'Merchant lord! Venerable Ananda (Ananda) is now in the Amra garden (Amra garden) in the city of Vaisali (Vaisali).'

After saying these words, the merchant lord Sunillumination (Sunillumination) immediately rose, respectfully knelt on the ground, faced the city of Vaisali (Vaisali), joined his palms and bowed his head, with tears in his eyes, and said: 'Venerable One, with great compassion! My son is now suffering the pain of separation, afflicted with sorrow and unable to speak of it. I now, with the utmost sincerity, sadly and earnestly implore Venerable Ananda (Ananda), may you have compassion and save him.' Immediately, the merchant lord spoke this Gatha (Gatha):

'Now this Venerable One is the most supreme, He understands the minds of all beings, As desired and wished, he can universally know, May you now listen to me speak of this matter. My Buddha, the World Honored One, has already entered Nirvana, The Buddha's disciples have great power, The Venerable One is learned and unparalleled, He can uphold the pure teachings of the Tathagata, Please comfort my afflicted and troubled heart, You are also the refuge of all beings in the world, You are always happy to benefit sentient beings, May you now observe this matter. Now, for what reason is my son, Why is he being harmed in this way?' I

今危逼子無依，　　愿師威神作救護。　若或聖者不住世，　　無復可得利眾生，　信善之人慾害時，　　非師何人能放舍？　留身住世利群品，　　能善任持佛正法，　現前應起悲愍心，　　攝受救護於我子。　我諸方計無所成，　　今無歸趣復無救，　父子同陷憂泥中，　　尊者悲心願提拔。　我今悚怖深啟告，　　師利世間余何有？　釋迦牟尼師所言，　　今如闇中現光照，　唯除尊者作善利，　　余復無人能救護。　惟愿尊者速降臨，　　應起悲心救我子，　為子憂心如怨執，　　惡人侵嬈難堪任，　我及妻子悉無依，　　愿歡喜尊施歡喜。」

日照商主說是伽陀，時尊者阿難悲心增益，晝三夜三即為思念，以聲聞中所得天眼普觀世間，何法是增？何法是減？何者險惡？何者難苦？何者逼迫？何者具有險惡艱苦逼迫等事？何者微小？何者漸增？何者廣大？何者惡趣道中我當提拔？何者天中善趣及解脫道我當安立？何者欲泥所陷沒處我當親手隨與拔除？何者遠離聖財我當令其聖財增廣？尊者阿難常為眾生如是觀察，與尊者舍利子等無有異。

即時，尊者以凈天眼觀彼金色童子，昔種善根勝行成熟，然為險惡艱苦逼惱縈纏。見已，即時尊者乃舒如象王臂，速於國主阿阇世王

【現代漢語翻譯】現代漢語譯本如今我危難逼迫，無所依靠，愿尊師以威神之力救護。如果聖者不住世間，眾生便無法再得到利益，當信善之人遭受迫害時，除了尊師，還有誰能解救？請您留身住世，利益眾生，能夠善於任持佛陀的正法，現在就應生起悲憫之心，攝受救護我的孩子。我用盡各種方法都無濟於事，如今無處可歸，也無人能救，父子一同陷入憂愁的泥潭中，尊者啊，愿您以悲心將我們提拔。我如今驚恐萬分地向您稟告，尊師啊，世間還有什麼可依靠的呢？釋迦牟尼佛（Sakyamuni，佛教的創始人）所說的話，如今就像黑暗中出現的光明照耀，唯有尊者能行善利，再也沒有其他人能夠救護。惟愿尊者迅速降臨，應生起悲心救救我的孩子，為孩子憂心如被怨家所纏，惡人侵擾實在難以忍受，我和妻子兒女都無所依靠，愿歡喜的尊者賜予我們歡喜。

日照商主說完這些偈頌后，尊者阿難（Ananda，釋迦牟尼佛的十大弟子之一，以記憶力強著稱）的悲心更加增長，日夜不停地思念，以聲聞乘（Sravaka，佛教中聽聞佛法而修行的弟子）中所獲得的天眼普遍觀察世間，什麼法在增長？什麼法在衰減？什麼法是險惡的？什麼法是艱難困苦的？什麼法是逼迫的？什麼法具有險惡、艱苦、逼迫等事？什麼法是微小的？什麼法是逐漸增長的？什麼法是廣大的？什麼是在惡趣道中我應當提拔的？什麼是在天中善趣以及解脫道中我應當安立的？什麼是在慾望的泥潭中所陷沒之處我應當親手隨之拔除的？什麼人遠離聖財我應當令其聖財增廣？尊者阿難常常為眾生這樣觀察，與尊者舍利子（Sariputra，釋迦牟尼佛的十大弟子之一，以智慧著稱）等沒有差別。

當時，尊者阿難以清凈的天眼觀察那金色童子，過去所種的善根和殊勝的修行已經成熟，然而被險惡、艱苦、逼惱所纏繞。見到后，尊者立即伸出如象王般的臂膀，迅速前往國主阿阇世王（Ajatasattu，古印度摩揭陀國的國王）那裡。

【English Translation】 English version Now I am in a crisis, with no one to rely on. I wish that the Venerable Teacher would use his divine power to protect me. If the sage does not remain in the world, sentient beings will no longer be able to benefit. When a person of faith and goodness is harmed, who but the Venerable Teacher can save them? Please stay in the world to benefit all beings, and be able to uphold the Buddha's true Dharma. You should now generate a compassionate heart and embrace and protect my child. All my efforts have been in vain. Now I have nowhere to turn and no one to save me. Father and son are trapped in the mud of sorrow. Venerable One, may you lift us out with your compassion. I now report to you in great fear. Venerable Teacher, what else is there to rely on in this world? The words of Sakyamuni (the founder of Buddhism), now shine like a light in the darkness. Only the Venerable One can do good and benefit others. There is no one else who can save us. I only wish that the Venerable One would descend quickly and have compassion to save my child. Worrying about my child is like being entangled by an enemy. The harassment of evil people is unbearable. My wife, children, and I have no one to rely on. May the joyful Venerable One bestow joy upon us.

After the merchant Richao finished reciting these verses, Venerable Ananda's (one of the ten great disciples of Sakyamuni Buddha, known for his strong memory) compassion increased even more. He contemplated day and night, using the heavenly eye obtained in the Sravaka (Buddhist disciples who practice by listening to the Dharma) vehicle to universally observe the world. What Dharma is increasing? What Dharma is decreasing? What Dharma is dangerous? What Dharma is difficult and painful? What Dharma is oppressive? What Dharma has dangerous, difficult, and oppressive things? What Dharma is small? What Dharma is gradually increasing? What Dharma is vast? What should I lift up in the evil realms? What should I establish in the good realms of heaven and the path to liberation? Where should I personally remove those who are trapped in the mud of desire? Whose sacred wealth is diminished, and I should increase their sacred wealth? Venerable Ananda often observed in this way for sentient beings, and there was no difference between him and Venerable Sariputra (one of the ten great disciples of Sakyamuni Buddha, known for his wisdom).

At that time, Venerable Ananda observed the golden child with his pure heavenly eye. The good roots and excellent practices planted in the past had matured, but he was entangled by danger, hardship, and oppression. After seeing this, Venerable One immediately stretched out his arm like an elephant king and quickly went to King Ajatasattu (the king of Magadha in ancient India).

所居宮闕殿宇之上，隱身不現，但于空中彈指警覺。其王爾時方處殿中歡娛沈惑，忽聞空中有聲，作如是言：「大王！汝作不善，彼金色童子都無過失，王自不能審細詳察。今時遣出王舍大城，詣棄屍林中而令棄置將欲殺害，大王宜今速止斯事。」

爾時，阿阇世王聞其空中尊者阿難語已，即速旋動驚懼，頂禮尊者阿難。乃起于殿舉發大聲，普告四方，作如是言：「汝等審聽，速往棄屍林中，宣示我語：『彼金色童子當勿殺害，速宜放舍。』汝等眾中能往告者，我當出彼金藏而賜于汝，及當與汝五大聚落。」

時多人眾聞王宣示，人所愛念金色童子令其放舍。時百千人奔走而出，競欲告語。當如是時，四監逐官同諸膾宰，驅行金色童子，已到棄屍林中。時彼迦尸孫那利女有自親識知友，具以種種青黃赤白妙好之衣而為莊嚴，安布輿乘入棄屍林中，時彼知識於是方處聚積其柴欲布柴籠。

是時，諸膾宰言：「汝等於今未宜安布所用柴籠，小待須臾，當俟我等為其童子安布叉已，我即殺之。然後以此金色童子，與彼迦尸孫那利女同處焚燒。」如是言已，時諸膾宰即舉其叉安之在地。

爾時，金色童子觀見彼叉既在地已，即思念母，極大逼切滿目垂淚：「我今與母即見別離，我母今時在何方處？我

【現代漢語翻譯】現代漢語譯本：國王所居住的宮殿之上，（尊者阿難）隱身不顯現，但在空中彈指發出警示的聲音。那時，阿阇世王（Ajatasattu，未生怨王）正在殿中享樂沉迷，忽然聽到空中有聲音，這樣說道：『大王！你做了不好的事情，那金色童子（Golden Child）並沒有任何過錯，國王自己不能仔細詳察。現在把他送出王舍大城（Rajagrha），送到棄屍林中，想要拋棄殺害，大王應該立即停止這件事。』當時，阿阇世王聽到空中尊者阿難（Ananda）的話后，立刻驚恐地轉動身體，向尊者阿難頂禮。然後從座位上站起來，大聲呼喊，向四方宣告，這樣說道：『你們仔細聽著，快去棄屍林中，傳達我的話：『那個金色童子不要殺害，立刻放了他。』你們這些人中誰能去傳達這個訊息，我就把金藏賞賜給他，並且給他五個大聚落。』當時，很多人聽到國王的宣告，知道國王喜愛那個金色童子，要放了他。當時成百上千的人奔跑而出，爭先恐後地想要去傳達訊息。正在這個時候，四個監工官員和那些劊子手，驅趕著金色童子，已經到了棄屍林中。當時，迦尸孫那利女（Kasi Sunandari）有自己的親戚朋友，用各種青黃赤白的美好衣服來裝飾自己，乘坐著車輛進入棄屍林中，她的朋友們正在那裡堆積木柴，準備搭建柴堆。這時，那些劊子手說：『你們現在還不應該搭建柴堆，稍微等待一會兒，等我們為那個童子安放好刑具，我們立刻就殺了他。然後把這個金色童子，和那個迦尸孫那利女一起焚燒。』說完這些話后，那些劊子手就把刑具放在地上。當時，金色童子看到刑具已經在地上，就思念母親，非常悲傷，滿眼淚水：『我現在就要和母親分別了，我的母親現在在哪裡？』

【English Translation】 English version: Above the palace where the king resided, (the Venerable Ananda) remained hidden, but snapped his fingers in the air to give a warning. At that time, King Ajatasattu (Ajatasattu, the Unborn Enemy King) was indulging in pleasures in the palace when he suddenly heard a voice in the air, saying: 'Great King! You have done a bad thing. That Golden Child (Golden Child) is without fault. The king himself has failed to examine the matter closely. Now he is sent out of the great city of Rajagrha (Rajagrha) to the charnel ground, intending to abandon and kill him. The Great King should immediately stop this matter.' At that time, King Ajatasattu, hearing the words of the Venerable Ananda (Ananda) in the air, immediately turned around in fear and paid homage to the Venerable Ananda. Then he rose from his seat and shouted loudly, proclaiming to the four directions, saying: 'Listen carefully, all of you, and go quickly to the charnel ground to convey my words: 'Do not kill that Golden Child; release him immediately.' Whoever among you can convey this message, I will bestow upon him the gold treasury and give him five large settlements.' At that time, many people heard the king's proclamation and knew that the king loved the Golden Child and wanted him released. Hundreds and thousands of people ran out, vying to deliver the message. At that moment, the four supervising officials and the executioners were driving the Golden Child, having already arrived at the charnel ground. At that time, Kasi Sunandari (Kasi Sunandari) had her own relatives and friends, adorned herself with various beautiful clothes of blue, yellow, red, and white, and entered the charnel ground in a carriage. Her friends were there piling up firewood, preparing to build a pyre. At this time, the executioners said: 'You should not build the pyre yet. Wait a little while until we have set up the instruments of torture for the child, and we will kill him immediately. Then we will burn this Golden Child together with that Kasi Sunandari.' After saying these words, the executioners placed the instruments of torture on the ground. At that time, the Golden Child, seeing the instruments of torture on the ground, thought of his mother, feeling extremely distressed, with tears filling his eyes: 'I am now about to be separated from my mother. Where is my mother now?'

母昔時或於中夜失其懷抱，暫不見我即生極苦。又念我母唯我一子，今既別離母命何存？苦哉！我今實無福力，招感於母與我別離，子母今時俱受大苦。」

時諸膾宰開掘于地，將立其叉，互相議言：「汝諸膾宰，何人能為金色童子舉叉安立？」互各推排汝當安立。中一人言：「我今頭痛風恙所侵，不能舉立。」中一人言：「我今背痛。」一言：「我今兩脅疼痛。」一言：「我今腹有所痛。」彼諸膾宰各言所苦互欲避之，不忍施作無義利事。

金色童子因緣經卷第五大正藏第 14 冊 No. 0550 金色童子因緣經

金色童子因緣經卷第六

西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣法護等奉　詔譯

爾時，金色童子聞諸膾宰互言議已，見叉在地間掘舉立，即作是言：「苦哉！我今受斯危逼，即于生死廣大過失深生厭離，忻樂希求解脫勝道，身無依託，心中現起險惡怖畏。」于剎那間，又復號哭唱言：「苦哉！我今捍勞其力極難所得，是日人身不能當作大利益事。苦哉！我于生死海中又複流轉；又復我今住生死行；又復我于生死曠野，諸險難中盤旋踧踖；又復我今還入生死極險惡處；又復我今還墜生死大墮落處；又復我今還投生死大羅網中；又復我當於彼等活、

【現代漢語翻譯】現代漢語譯本：往昔母親有時在半夜失去對我的懷抱，稍微看不見我就會感到極度的痛苦。又想到我的母親只有我這一個兒子，如今既然要分離，母親的性命如何能保全？痛苦啊！我現在實在沒有福力，招致母親與我分離，母子現在一同遭受巨大的痛苦。

當時那些屠夫正在地上挖掘，準備豎立叉子，互相商議說：『你們這些屠夫，誰能為金色童子舉起叉子並安放好？』互相推諉，都說應該由你來安放。其中一人說：『我現在頭痛，被風病侵擾，不能舉起豎立。』其中一人說：『我現在背痛。』一人說：『我現在兩脅疼痛。』一人說：『我現在腹部疼痛。』那些屠夫各自說出自己的痛苦，互相推脫，不忍心做這種沒有道義和利益的事情。

《金色童子因緣經》卷第五大正藏第 14 冊 No. 0550 《金色童子因緣經》

《金色童子因緣經》卷第六

西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣法護等奉詔譯

當時，金色童子聽到那些屠夫互相議論后，看到叉子被掘起豎立在地上，就說道：『痛苦啊！我現在遭受這樣的危難逼迫，因此對於生死的廣大過失深深地感到厭惡和遠離，欣喜地希望尋求解脫的殊勝之道，身體沒有依靠，心中現起險惡的怖畏。』在剎那間，又哭號著說道：『痛苦啊！我現在努力勞作，其力量極難獲得，這寶貴的人身不能用來做大利益的事情。痛苦啊！我將在生死之海中再次流轉；我又將安住于生死的行為中；我又將在生死的曠野中，于各種險難中盤旋徘徊；我又將再次進入生死極其險惡的地方；我又將再次墜入生死的大墮落之處；我又將再次投入生死的大羅網中；我又將會在彼等活地獄、』

【English Translation】 English version: 'In the past, my mother would sometimes lose me from her embrace in the middle of the night, and she would feel extreme suffering even if she couldn't see me for a short while. Also, I think of my mother, who has only me as her son. Now that we are about to be separated, how can my mother's life be preserved? Alas! I truly have no merit or power to cause my mother to be separated from me. Mother and son are now both enduring great suffering.'

At that time, the butchers were digging in the ground, preparing to erect the fork. They discussed among themselves, saying, 'Which of you butchers can lift the fork and set it up for the golden child?' They pushed each other, each saying that the other should set it up. One of them said, 'I have a headache now, afflicted by wind disease, and I cannot lift it up.' Another said, 'I have a backache now.' One said, 'I have pain in both my sides now.' One said, 'I have pain in my abdomen now.' Those butchers each spoke of their suffering, trying to avoid the task, unwilling to perform this unrighteous and unprofitable deed.

'The Sutra of the Causes and Conditions of the Golden Child,' Volume 5 Taisho Tripitaka, Volume 14, No. 0550, 'The Sutra of the Causes and Conditions of the Golden Child'

'The Sutra of the Causes and Conditions of the Golden Child,' Volume 6

Translated by the Tripitaka Master of the Western Heaven, Chao San Da Fu Shi Honglu Qing Chuan Fan Da Shi, bestowed with the purple robe, Shramana Chen Fahu, and others, under imperial decree.

At that time, the Golden Child, having heard the butchers' mutual discussions and seeing the fork being dug up and erected on the ground, said, 'Alas! I am now suffering such danger and pressure. Therefore, I deeply feel disgust and detachment from the vast faults of birth and death. I joyfully hope to seek the supreme path of liberation. My body has no support, and a dangerous fear arises in my heart.' In an instant, he cried out again, saying, 'Alas! My efforts are extremely difficult to obtain, and this precious human body cannot be used to do great beneficial things. Alas! I will again transmigrate in the sea of birth and death; again, I will dwell in the actions of birth and death; again, in the wilderness of birth and death, I will wander and stumble among various dangers; again, I will re-enter the extremely dangerous places of birth and death; again, I will fall into the great downfall of birth and death; again, I will throw myself into the great net of birth and death; again, I will be in the hells of revival, '

眾合、黑繩、㘁叫、大㘁叫、炎熱、極炎熱、阿鼻等諸地獄中生；又復我當於彼象、牛、群獸、飛禽、雜類畜趣中生；又復我當於彼常受飢渴等苦，不得少分殘棄飲食及大小便利諸類餓鬼是趣中生，斯等諸趣皆受苦惱。我昔聞佛如來、應供、正等正覺出現世間，如優曇缽花最勝難得。彼佛世尊知諸法律，能為世間宣說開悟，難得之法剎那具足。又復我今人身難得現生勝處，諸根不缺不聾不啞，亦不攣躄身力具足，亦復能知善說惡說諸有法義。我今離佛世尊當無救護，又若不離八難，雖得人身虛無果利，我於今時當何所作？彼佛世尊大悲愍者，今在何所？惟愿大慈思念於我，悲愍我今無所依託，無主無救，無歸無向，復無照燭，險惡艱苦極大逼迫。世尊大悲，因垂警悟愿來救護。」

又自惟忖：「我之薄祐罪業深重，一何世尊速入涅槃？」當是思惟悚怖之時，善慧忽生。又作是念：「若佛世尊已入涅槃，佛弟子中大威德者，尊者大迦葉，如來付囑任持教法，又已涅槃。我聞尊者阿難今現任持如來教法，有大神力具大威德，能為一切眾生廣作利益，荷負眾生曾無休息。而彼尊者有大悲愍，應念於我受斯艱苦。惟愿尊者悲心如佛速來救護。」念已，即時涕淚悲泣，轉復于彼生死怖中深極毀責，發起上品求出離心，遙向

【現代漢語翻譯】現代漢語譯本：我將生於眾合地獄（Samghata，重疊地獄）、黑繩地獄（Kalasutra，黑線地獄）、㘁叫地獄（Raurava，號叫地獄）、大㘁叫地獄（Maharaurava，大號叫地獄）、炎熱地獄（Tapana，燒熱地獄）、極炎熱地獄（Pratapana，極熱地獄）、阿鼻地獄（Avici，無間地獄）等地獄中；我又將生於大象、牛、群獸、飛禽、各種畜生道中；我又將生於常受飢渴等痛苦，無法得到哪怕一點殘羹剩飯和大小便的餓鬼道中，這些地方都充滿苦惱。我過去曾聽聞佛陀如來（Tathagata）、應供（Arhat）、正等正覺（Samyaksambuddha）出現於世間，如同優曇缽花（udumbara）一樣稀有難得。那位佛陀世尊通曉一切法，能為世間宣說開悟之法，剎那間就能具足這難得之法。而且我現在難得地獲得了人身，生於殊勝之地，諸根完好無缺，不聾不啞，也不殘疾，身強力壯，還能分辨善說和惡說，明白各種佛法義理。我現在離開了佛陀世尊，將沒有救護，如果不能脫離八難（指八種難以修行佛法的障礙），即使得到人身也是虛無，毫無益處，我現在該怎麼辦呢？那位佛陀世尊大慈大悲，現在在哪裡呢？惟愿大慈悲心能夠思念我，憐憫我如今無所依靠，無主無救，無處可歸，沒有方向，也沒有光明照耀，處境險惡艱苦，受到極大的逼迫。世尊大悲，請您垂憐警醒，前來救護我。' 我又獨自思忖：『我福報淺薄，罪業深重，為什麼世尊這麼快就入涅槃（Nirvana）了呢？』當他這樣思惟，感到恐懼的時候，善念忽然生起。他又想：『如果佛陀世尊已經入涅槃，那麼佛陀弟子中具有大威德者，尊者大迦葉（Mahakasyapa），如來將任持教法的重任託付於他，但也已經涅槃了。我聽說尊者阿難（Ananda）現在任持如來教法，具有大神力，具大威德，能為一切眾生廣作利益，承擔眾生的重擔從不休息。而且那位尊者具有大悲心，應該會想到我正在遭受這樣的艱苦。惟愿尊者悲心如佛，速來救護。』想到這裡，他立刻涕淚悲泣，更加深刻地在生死恐怖中自我譴責，發起了上品求出離心，遙向

【English Translation】 English version: I shall be born in the hells of Samghata (Crushing Hell), Kalasutra (Black Thread Hell), Raurava (Screaming Hell), Maharaurava (Great Screaming Hell), Tapana (Burning Hell), Pratapana (Very Burning Hell), and Avici (Hell of Uninterrupted Suffering); and again, I shall be born among elephants, cows, herds of beasts, birds, and various kinds of animals; and again, I shall be born in the realm of hungry ghosts, constantly suffering from hunger and thirst, unable to obtain even a little leftover food or excrement and urine; all these realms are filled with suffering. I once heard that the Buddha, the Tathagata (One Thus Gone), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), appears in the world, as rare and precious as the udumbara flower. That Buddha, the World-Honored One, knows all the laws and can proclaim enlightenment to the world, possessing these rare qualities in an instant. Moreover, I have now obtained a rare human body, born in a fortunate place, with all my faculties intact, not deaf, not mute, not crippled, with strength and vigor, and able to discern good and evil teachings and understand the meaning of the Dharma. Now, separated from the Buddha, the World-Honored One, I have no protection. If I cannot escape the eight difficulties (conditions unfavorable for practicing the Dharma), even obtaining a human body is futile and without benefit. What should I do now? Where is that Buddha, the World-Honored One, the greatly compassionate one? May great compassion remember me, have pity on me, who am now without support, without a master, without salvation, without refuge, without direction, without light, in a perilous and difficult situation, under extreme pressure. World-Honored One, with great compassion, please awaken and come to my rescue.' And he thought to himself: 'My blessings are meager, and my karmic debts are heavy. Why did the World-Honored One enter Nirvana (Cessation of Suffering) so quickly?' As he pondered this, filled with fear, a virtuous thought arose. He thought further: 'If the Buddha, the World-Honored One, has already entered Nirvana, then among the Buddha's disciples, the one with great power and virtue, the Venerable Mahakasyapa (Great Kasyapa), to whom the Tathagata entrusted the responsibility of upholding the Dharma, has also entered Nirvana. I have heard that the Venerable Ananda (Joy) now upholds the Tathagata's teachings, possessing great spiritual power and virtue, able to benefit all beings extensively, bearing the burden of beings without rest. And that Venerable One has great compassion and should be mindful of me, suffering such hardships. May the Venerable One, with compassion like the Buddha, come quickly to my rescue.' Having thought this, he immediately wept with tears of sorrow, and even more deeply reproached himself in the fear of birth and death, generating a supreme aspiration for liberation, turning his thoughts towards

尊者阿難痛切哀訴，說伽陀曰：

「生死怖中堪大懼，　　我常不生於歡喜，　尊者阿難悉了知，　　惟愿今時聽此說。　佛一切智大悲者，　　應化入般涅槃后，　利益眾生正法門，　　付囑尊者大迦葉，　而彼尊者作利樂，　　化事圓成次涅槃，　復以世間利益門，　　付囑阿難大威德。　尊者迦葉大名稱，　　彼涅槃后迄於今，　尊者世間同一親，　　廣為眾生作利樂。　三界無主作主宰，　　諸怖畏者施無畏，　疲者置於止息方，　　無歸向者作歸向。　尊者世間同一親，　　大師所作悉能作，　佛弟子中近侍尊，　　今善任持佛正法。　尊者今于苦難地，　　若不為我垂救拔，　此外別無主所依，　　即見我今極破壞。　生者決定皆歸死，　　智者不應懷死怖，　尊者能于生死輪，　　善知出離諸要道。　若能出離於八難，　　所作有利甘趣死，　剎那成事斯極難，　　由此緣故我悲苦。　諸佛出世示眾法，　　斯即最上極難得，　尊者今時應念來，　　如過去佛親化度。　尊者悲心大堅固，　　為諸眾生而出現，　不捨於我大慈悲，　　我今趣求解脫道。　尊者有大功德力，　　常起利益眾生心，　我今艱苦逼惱中，　　惟愿慈悲善觀察。　我今危

【現代漢語翻譯】現代漢語譯本：尊者阿難（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）悲痛地哀訴，用伽陀（Gāthā，偈頌）說道：『在生死輪迴的恐懼中，我感到極大的畏懼，我常常無法感到歡喜。尊者阿難（Ānanda）完全瞭解這一切，希望您現在能聽我說。佛陀（Buddha）具有一切智慧和大慈悲心，在應化示現進入涅槃（Nirvana，寂滅）之後，將利益眾生的正法（Dharma，佛法）之門，囑託給尊者大迦葉（Mahākāśyapa，摩訶迦葉，佛陀的十大弟子之一，以頭陀行著稱），而那位尊者（大迦葉）作利益安樂之事，化度眾生的事業圓滿完成之後也進入涅槃（Nirvana），又將世間利益之門，囑託給阿難（Ānanda）這位具有大威德的尊者。尊者迦葉（Kāśyapa）具有大名聲，他在涅槃（Nirvana）之後直到現在，尊者（阿難）在世間如同我們的親人，廣泛地為眾生作利益安樂之事。您在三界（Trailokya，欲界、色界、無色界）無主時作主宰，對於那些恐懼的人施予無畏，讓疲憊的人得到休息，為無所歸依的人作歸依。尊者（阿難）在世間如同我們的親人，能做大師（佛陀）所做的一切，在佛陀的弟子中，您是親近侍奉的尊者，現在善於任持佛陀的正法（Dharma）。尊者您現在處於苦難之地，如果您不為我垂憐救拔，除此之外我沒有其他可以依靠的主人，我將眼睜睜地看著自己徹底崩潰。生者最終必定歸於死亡，智者不應該懷有對死亡的恐懼，尊者您能對生死輪迴，清楚地知道出離的各種重要途徑。如果能出離八難（Asta-pratibandha，八種難以見佛聞法的障礙），爲了利益眾生而甘願赴死，剎那間成就此事極其困難，因為這個緣故我感到悲傷痛苦。諸佛（Buddhas）出世向我們展示眾法（Dharma），這是最上且極難得到的，尊者您現在應該憶念過去，像過去的佛陀（Buddha）親自化度眾生一樣。尊者您具有慈悲心且非常堅定，爲了眾生而出現於世，不要捨棄對我的大慈悲，我現在正尋求通往解脫的道路。尊者您有偉大的功德力量，常常發起利益眾生的心，我現在正處於艱苦逼迫的境地中，希望您能以慈悲心善加觀察。』我今危

【English Translation】 English version: Venerable Ānanda (one of the ten principal disciples of the Buddha, known for his exceptional memory) lamented with deep sorrow, uttering the Gāthā (verse): 『Amidst the fear of birth and death, I experience great dread; I am often unable to find joy. Venerable Ānanda (Ānanda) fully understands all this; I hope you will listen to me now. The Buddha (Buddha), with all wisdom and great compassion, after manifesting entry into Nirvana (Nirvana, cessation), entrusted the gate of the Right Dharma (Dharma, Buddhist teachings) that benefits sentient beings to Venerable Mahākāśyapa (Mahākāśyapa, one of the Buddha's ten principal disciples, known for his ascetic practices), and that Venerable one (Mahākāśyapa), having accomplished the work of benefiting and bringing joy, also entered Nirvana (Nirvana) after completing his work of transforming beings, and again entrusted the gate of worldly benefit to Ānanda (Ānanda), the Venerable one with great power. Venerable Kāśyapa (Kāśyapa) has great renown; after his Nirvana (Nirvana) until now, Venerable one (Ānanda) is like our kin in the world, extensively working for the benefit and joy of sentient beings. You act as the master when there is no master in the three realms (Trailokya, the desire realm, the form realm, and the formless realm), bestowing fearlessness upon those who are fearful, allowing the weary to rest, and acting as refuge for those who have no refuge. Venerable one (Ānanda) is like our kin in the world, able to do all that the Master (the Buddha) did, Among the Buddha's disciples, you are the Venerable one who closely attends; now you are skilled at upholding the Buddha's Right Dharma (Dharma). Venerable one, you are now in a place of suffering; if you do not have compassion and rescue me, besides you, I have no other master to rely on; I will watch myself completely collapse. Those who are born will inevitably return to death; the wise should not harbor fear of death, Venerable one, you know clearly the various important paths of liberation from the cycle of birth and death. If one can escape the eight adversities (Asta-pratibandha, eight obstacles to seeing the Buddha and hearing the Dharma), and willingly face death for the benefit of sentient beings, accomplishing this in an instant is extremely difficult; for this reason, I feel sorrow and pain. The Buddhas (Buddhas) appear in the world to show us the Dharma (Dharma), which is supreme and extremely difficult to obtain, Venerable one, you should now recall the past, just as the Buddhas (Buddha) of the past personally transformed and delivered sentient beings. Venerable one, you have a compassionate heart and are very steadfast, appearing in the world for the sake of sentient beings, do not abandon your great compassion for me; I am now seeking the path to liberation. Venerable one, you have great merit and power, constantly arising with the mind to benefit sentient beings, I am now in a state of hardship and oppression; I hope you will observe me with compassion.』 I am in danger now

苦無救護，　　愿尊天眼所照明，　尊者慈悲速降臨，　　今應為我救斯苦。」

金色童子說是伽陀時，尊者阿難廣為世間成利樂故，發起悲念，普遍觀察無量無邊眾生樂欲，行利益心相續不斷，即以天眼觀見金色童子極大苦惱，無所依託。作是觀已，開發悲心放微妙光，周遍國城宮殿方處，一切境界皆悉昭曜。即與五百大阿羅漢眷屬，各運神力俱時騰空，如雲如蓋住虛空中，普遍一切吉祥相現，周匝光明廣照一切，盤旋向于棄屍林所。

爾時，國主阿阇世王處於嚴潔高廣樓閣之上，瞻見尊者阿難與苾芻眾，如半月相，尊者處中加趺而坐，高涌虛空如雲如蓋，種種莊嚴殊妙可愛，漸來向于棄屍林所。國主見已，即作是念：「尊者阿難決定為彼金色童子故來至此，彼尊來已，斯必廣現希有瑞相，欲為宣說未曾有法，我今宜應速往于彼。」即時阿阇世王乃向尊者及阿羅漢眷屬，恭敬頂禮已，從高樓下，與無數百千眷屬圍繞，導從徒步前趨出向棄屍林所。

爾時，四監逐官咸起瞋恚，執劍期克諸膾宰人，作是告言：「汝等何故斯事延久？不速為彼金色童子安布其叉。」諸膾宰人聞其言已，咸生驚怖，即為金色童子安立其叉。

時金色童子，又復發起極生厭離，生死過失無所依託，作是唱言：「苦

【現代漢語翻譯】現代漢語譯本：苦難無助，愿尊者天眼照亮我，尊者慈悲迅速降臨，現在應該為我解除這痛苦。

金色童子說出這段伽陀（Gāthā，偈頌）時，尊者阿難（Ānanda，佛陀的十大弟子之一，以記憶力強著稱）爲了廣泛地為世間帶來利益和快樂，生起悲憫之心，普遍觀察無量無邊的眾生的願望，以利益眾生的心念相續不斷，隨即用天眼看到金色童子極大的苦惱，無所依靠。做了這樣的觀察后，開發悲憫之心，放出微妙的光芒，周遍國都城池宮殿各處，一切境界都明亮照耀。隨即與五百大阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）眷屬，各自運用神力同時騰空而起，像云像傘蓋一樣停留在虛空中，普遍顯現一切吉祥的景象，周圍的光明廣泛照耀一切，盤旋著向著棄屍林的方向而去。

當時，國王阿阇世王（Ajātaśatru，古印度摩揭陀國國王）在高大寬敞的樓閣之上，看到尊者阿難與比丘（Bhiksu，出家受戒的男子）僧眾，像半月一樣，尊者在中間結跏趺坐，高高涌起在虛空中，像云像傘蓋，種種莊嚴殊勝美妙可愛，漸漸地來到棄屍林。國王看到后，就想：『尊者阿難一定是為那個金色童子的緣故來到這裡，這位尊者來了之後，必定會廣泛顯現稀有的吉祥徵兆，想要為我們宣說前所未有的佛法，我現在應該趕快去到那裡。』隨即阿阇世王向尊者和阿羅漢眷屬恭敬地頂禮，從高樓下來，與無數百千眷屬圍繞，帶領著隊伍徒步走向棄屍林。

這時，四個監工官員都生起瞋恨，拿著劍催促那些劊子手，這樣告誡說：『你們為什麼這件事拖延這麼久？還不趕快把那個金色童子安置到叉子上。』那些劊子手聽到他們的話后，都感到驚恐，隨即為金色童子安立起叉子。

這時金色童子，又生起極度的厭離心，因為生死有種種過失而無所依靠，這樣唱到：『苦啊！』

【English Translation】 English version: 'Without protection or refuge, I wish the venerable one's divine eye would illuminate me. May the venerable one's compassion swiftly descend and relieve me of this suffering now.'

When the golden child spoke this Gāthā (verse), the venerable Ānanda (one of the Buddha's ten principal disciples, known for his excellent memory), with a mind of compassion arising for the sake of widely benefiting and bringing joy to the world, universally observed the desires of countless beings, continuously acting with the intention to benefit them. Immediately, with his divine eye, he saw the extreme suffering of the golden child, who had no support. Having made this observation, he developed a compassionate heart and emitted subtle light, illuminating all the realms of the country, cities, palaces, and places. Then, together with his retinue of five hundred great Arhats (those who have extinguished all afflictions and attained liberation), each employing their divine powers, they simultaneously ascended into the sky, dwelling in the empty space like clouds or a canopy, universally manifesting auspicious signs, with light widely illuminating everything around, circling towards the charnel ground.

At that time, King Ajātaśatru (the king of Magadha in ancient India) was on top of a magnificent and spacious tower, and he saw the venerable Ānanda and the Bhiksu (ordained male monastic) assembly, like a half-moon. The venerable one was in the center, sitting in the lotus position, rising high in the sky like clouds or a canopy, adorned with various beautiful and delightful ornaments, gradually approaching the charnel ground. Upon seeing this, the king thought: 'The venerable Ānanda must be coming here for the sake of that golden child. After this venerable one arrives, he will surely manifest rare and auspicious signs and will want to proclaim the unprecedented Dharma (teachings). I should go there quickly now.' Immediately, King Ajātaśatru respectfully prostrated towards the venerable one and the Arhat assembly, descended from the high tower, and, surrounded by countless hundreds of thousands of attendants, led the procession on foot towards the charnel ground.

At that time, the four supervising officials all arose with anger, holding swords and urging the executioners, saying: 'Why are you delaying this matter for so long? Quickly place that golden child on the stake.' When the executioners heard their words, they were all terrified and immediately set up the stake for the golden child.

At this time, the golden child again aroused extreme revulsion, because the faults of birth and death were without support, and he sang: 'Suffering!'

哉！苦哉！尊者阿難今時若不攝受於我，我必棄置。」

當其童子發是言時，尊者阿難自遠而來，遍發其聲安慰一切。即復安慰金色童子，謂其言曰：「子今勿怖！汝是調善知法律者，我今為汝止其非法，猶如蛇毒，極惡之人令不生害。是故我今令汝脫免如是危難，我今為汝如佛世尊圓滿意願，我於今時如佛知見隨應宣示，又如如來、應供、正等正覺，以其正法付囑尊者大迦葉已，我如其教，真實所作，今為汝說上首聲聞大威德者所說之法。我今為汝圓滿意樂；我今為汝止其死怖，及輪迴中一切怖畏；我今為汝拔除疑惑戲論之箭。汝以惡見蓋覆凈眼，我以智藥治令清凈；今汝恚火我令息滅；我今令汝離貪清凈，我今令汝廣植善種，我今拔汝出生死泥，我今令汝渡于苦海，我今令汝出離一切艱險邊際，我今為汝解煩惱縛，我今為汝破蓋障門。總略而言，我今為汝隨應所作，汝于俱胝那庾多百千劫中，積集難得最勝上者，所謂斷盡煩惱證阿羅漢，以智慧火遍燒一切煩惱之薪，增上所得離疑惑病，如彼千歲經久大樹極難除斷，以智金剛連根而斷。」

爾時，尊者復說伽陀曰：

「貪瞋憍慢常相續，　　流注三有海無窮，　乘彼精進智慧舟，　　我今為汝令枯涸。　生為大苦老為根，　　死即是極巇險處，

【現代漢語翻譯】現代漢語譯本：『唉！真痛苦啊！如果尊者阿難現在不幫助我，我一定會放棄生命。』

當這個童子說這些話的時候，尊者阿難從遠處趕來，用洪亮的聲音安慰大家。接著又安慰金色童子（Suvarnavarna-kumara），對他說：『你不要害怕！你是一個調順善良、了解法律的人，我現在為你阻止那些非法的事情，就像蛇毒一樣，讓那些極惡之人不能傷害你。所以我現在讓你脫離這樣的危難，我現在為你像佛世尊（Buddha-Bhagavan）一樣圓滿你的願望，我現在像佛的知見一樣隨順應機地宣說，又像如來（Tathagata）、應供（Arhat）、正等正覺（Samyaksambuddha），已經把正法囑託給尊者大迦葉（Mahakasyapa）一樣，我如他的教導，真實地去做，現在為你宣說上首聲聞大威德者所說的法。我現在為你圓滿你的快樂；我現在為你停止對死亡的恐懼，以及輪迴中的一切恐懼；我現在為你拔除疑惑戲論之箭。你因為惡見遮蓋了清凈的眼睛，我用智慧的藥來治療使它清凈；現在你的嗔恚之火我讓它熄滅；我現在讓你遠離貪婪而清凈，我現在讓你廣泛地種植善的種子，我現在拔你出生死的泥潭，我現在讓你渡過痛苦的海洋，我現在讓你脫離一切艱險的邊際，我現在為你解開煩惱的束縛，我現在為你打破蓋障的門。總而言之，我現在為你隨順應機地去做，你在俱胝（koti）那庾多（nayuta）百千劫中，積累了難以得到的最殊勝的，就是斷盡煩惱證得阿羅漢（Arhat），用智慧的火焰遍燒一切煩惱的柴薪，增上所得遠離疑惑的疾病，就像那千年經久的大樹極難除斷，用智慧的金剛連根斬斷。』

這時，尊者阿難又說了偈頌：

『貪婪、嗔恨、驕慢常相續，流注三有海無窮，乘彼精進智慧舟，我今為汝令枯涸。生為大苦老為根，死即是極巇險處，』

【English Translation】 English version: 'Alas! How painful! If the Venerable Ananda (Ananda) does not help me now, I will surely abandon my life.'

When this boy spoke these words, the Venerable Ananda came from afar, comforting everyone with a loud voice. Then he comforted the golden-colored boy (Suvarnavarna-kumara), saying to him: 'Do not be afraid! You are a well-behaved and knowledgeable person of the law. I will now stop those illegal things for you, just like snake venom, so that those extremely evil people cannot harm you. Therefore, I will now let you escape from this danger. I will now fulfill your wishes like the Buddha-Bhagavan (Buddha-Bhagavan). I will now proclaim in accordance with the knowledge and vision of the Buddha, and like the Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), who has entrusted the Dharma to the Venerable Mahakasyapa (Mahakasyapa), I will do as he taught, truthfully, and now proclaim to you the Dharma spoken by the chief Sravaka (Sravaka) with great power. I will now fulfill your happiness; I will now stop your fear of death, and all fears in Samsara (Samsara); I will now remove the arrows of doubt and speculation for you. Because of evil views, you have covered your pure eyes, and I will use the medicine of wisdom to purify them; now I will extinguish your fire of anger; I will now make you pure from greed, I will now let you plant good seeds extensively, I will now pull you out of the mud of birth and death, I will now let you cross the ocean of suffering, I will now let you escape from all dangerous boundaries, I will now untie the bonds of affliction for you, I will now break the doors of the covering obstacles for you. In short, I will now do for you whatever is appropriate. In kotis (koti) of nayutas (nayuta) of hundreds of thousands of kalpas (kalpa), you have accumulated the most supreme that is difficult to obtain, which is to cut off all afflictions and attain Arhat (Arhat), using the fire of wisdom to burn all the firewood of afflictions, increasing the attainment of freedom from the disease of doubt, just like that thousand-year-old tree that is extremely difficult to remove, cutting it off from the root with the diamond of wisdom.'

At this time, the Venerable Ananda spoke the Gatha (Gatha) again:

'Greed, hatred, and pride are constantly continuous, Flowing into the sea of the three realms without end, Riding on the boat of diligence and wisdom, I will now dry it up for you. Birth is great suffering, old age is the root, Death is the most dangerous place,'

勝慧金剛大利堅，　　破諸苦山悉摧碎。　經千俱胝劫數中，　　勤苦積集所未得，　極難得者於今時，　　謂令汝得無漏法。」

爾時，金色童子得聞尊者阿難如是語已，如還命人，身心安隱生大歡喜，仰觀虛空專注一心，向彼尊者瞪目觀視。

是時，四監逐官謂諸膾宰言：「汝等當知，此諸苾芻是悲心人，今從空來，或於我等作障難事。汝等宜今速以童子置在叉上，將非我等越王教令，招其罪咎成無義利。」

彼諸膾宰聞是語已，咸為妻子眷屬怖其斷命，即時舉起金色童子欲置叉上。

尊者阿難速以神力，于彼叉上布凈月輪，光明皎潔，輪中出現妙蓮花臺，其量廣闊，尊者神力所加持故，自然令其金色童子處蓮花上加趺而坐，登其坐已，周遍觀察。

時虛空中有無數百千那庾多賢聖，俱發聲言：「奇哉！奇哉！」說伽陀曰：

「奇哉！正教大威力，　　佛一切智未曾有，　聲聞弟子今亦然，　　能作如來神變事。　尊者阿難於今時，　　大威德力斯明顯，　善逝所作事悉同，　　廣大正法未曾有。　佛日光明雖已沒，　　尊者威光復照明，　諸苦逼惱悉蠲除，　　奇哉！吉祥大歡喜。　自智慧德大威神，　　光明煥赫大嚴飾，　尊者猶如妙月輪，　　出

【現代漢語翻譯】現代漢語譯本『勝慧金剛大利堅，能摧毀一切痛苦之山。經歷千俱胝（koṭi，印度計數單位，意為千萬）劫的時間，勤苦積聚也無法得到的，現在這個極難得的機會，是爲了讓你得到無漏之法。』

當時，金色童子聽了尊者阿難這樣說后，如同重獲生命的人一樣，身心安穩，生起極大的歡喜，仰望虛空，專注一心，向尊者瞪大眼睛觀看。

這時，四監逐官對那些劊子手說：『你們應當知道，這些苾芻（bhikṣu，比丘，佛教出家男子）是具有悲心的人，現在從空中而來，或許會對我們造成阻礙。你們現在應該迅速將童子放在叉子上，如果違背了我們越王的教令，就會招致罪責，毫無益處。』

那些劊子手聽了這話后，都因為害怕妻子眷屬被斷命而感到恐懼，立刻舉起金色童子，想要放在叉子上。

尊者阿難迅速運用神通之力，在那叉子上佈下清凈的月輪，光明皎潔，月輪中出現美妙的蓮花臺，其量廣闊。由於尊者神力的加持，自然讓金色童子在蓮花臺上結跏趺坐，登上蓮花臺后，童子向四周觀察。

這時，虛空中有無數百千那庾多（nayuta，印度計數單位，數量極多）賢聖，一同發出聲音說：『奇哉！奇哉！』並說了伽陀（gāthā，偈頌）如下：

『奇哉！正教具有強大的威力，佛陀的一切智慧是前所未有的，聲聞（śrāvaka，聽聞佛法而證悟的弟子）弟子現在也是如此，能夠做出如來（tathāgata，佛的稱號之一）的神變之事。尊者阿難在此時，顯現出巨大的威德之力，所做之事與善逝（sugata，佛的稱號之一）所做之事完全相同，如此廣大的正法是前所未有的。佛陀的日光雖然已經隱沒，尊者的威光再次照亮世間，一切痛苦逼迫都被消除，奇哉！真是吉祥的大歡喜。憑藉自身的智慧功德和強大的威神力，光明煥發，極其莊嚴，尊者猶如美妙的月輪，出現於世間。』

【English Translation】 English version 'Victorious Wisdom Vajra, greatly firm and strong, utterly shatters and crushes all mountains of suffering. That which could not be attained through diligent accumulation over thousands of koṭis (koṭi, Indian unit of counting, meaning ten million) of kalpas (kalpa, an aeon), this extremely rare opportunity is now for you to attain the undefiled Dharma.'

At that time, the Golden Youth, having heard these words of the Venerable Ānanda, was like a person restored to life. His body and mind were peaceful and he experienced great joy. He looked up at the empty sky, focused his mind, and gazed intently at the Venerable One.

At that time, the four supervising officers said to the executioners, 'You should know that these bhikṣus (bhikṣu, Buddhist monks) are compassionate people. Now they come from the sky, perhaps they will create obstacles for us. You should quickly place the youth on the fork, lest we violate the orders of our King Yue and incur guilt, resulting in meaningless harm.'

Having heard these words, the executioners were all afraid of losing their lives and endangering their wives and families. Immediately, they lifted up the Golden Youth, intending to place him on the fork.

The Venerable Ānanda quickly used his divine power to spread a pure moon disc on the fork, its light bright and clear. Within the disc appeared a wonderful lotus platform, vast in size. Through the Venerable One's power, the Golden Youth naturally sat cross-legged on the lotus platform. Having ascended the platform, the youth looked around in all directions.

At that time, in the empty sky, countless hundreds of thousands of nayutas (nayuta, Indian unit of counting, a very large number) of sages all spoke in unison, saying, 'Wonderful! Wonderful!' And they spoke the following gāthā (gāthā, verse):

'Wonderful! The Right Teaching has great power, the Buddha's omniscience is unprecedented, the śrāvaka (śrāvaka, a disciple who attains enlightenment by hearing the Dharma) disciples are also like this now, able to perform the miraculous deeds of the Tathāgata (tathāgata, one of the titles of the Buddha). The Venerable Ānanda at this time, clearly manifests great power and virtue, his actions are all the same as those of the Sugata (sugata, one of the titles of the Buddha), such vast Right Dharma is unprecedented. Although the sunlight of the Buddha has already set, the Venerable One's majestic light illuminates again, all suffering and oppression are dispelled, wonderful! Auspicious great joy. With his own wisdom, virtue, great power, and divine strength, his light shines brightly, greatly adorned, the Venerable One is like a wonderful moon disc, appearing in the world.'

現空中而清凈。　善逝光明既已沒，　　闇冥普覆諸世間，　尊者神光復照明，　　正法於今極彰顯。　佛寶最上今雖隱，　　不思議德悉周圓，　世間髻寶大吉祥，　　尊者阿難能開顯。」

爾時，尊者阿難高處虛空，猶如秋天清凈月輪，光明皎潔普照一切，復如雲蓋，現吉祥相周遍清凈，以自威光映奪于日，與五百大阿羅漢眷屬圍繞住虛空中，為金色童子說伽陀曰：

「如來大師出世間，　　是即最上大希有，　最勝為彼天人師，　　五眼清凈無障礙。　如佛世尊昔所說，　　離苦清凈妙法門，　是法若能知苦因，　　彼一切苦悉能斷。　由知苦故能斷集，　　即能超越于苦法，　聖八正道如理修，　　趣向涅槃獲安樂。　我今如佛所說時，　　一切苦法悉除滅，　正智慧破無智心，　　此滅不復受後有。」

尊者阿難說是伽陀，時金色童子聞是法已，有身見山高二十峰，以智金剛而悉摧破，即證須陀洹果。

是時，金色童子證是果已，譬如商人大獲其利，又如耕人所種成熟，復如戰陣勇猛得勝，又如得成轉輪聖王，而生最上適悅歡喜。即時合掌，恭敬向尊者阿難宣說伽陀而伸讚歎：

「阿難尊者我歸命，　　歸命最上大尊者，　又復歸命諸佛子，　　建立牟尼

【現代漢語翻譯】現代漢語譯本現空中而清凈。善逝（Sugata，佛的稱號之一）光明既已沒，闇冥普覆諸世間，尊者神光復照明，正法於今極彰顯。佛寶最上今雖隱，不思議德悉周圓，世間髻寶大吉祥，尊者阿難（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）能開顯。」

爾時，尊者阿難高處虛空，猶如秋天清凈月輪，光明皎潔普照一切，復如雲蓋，現吉祥相周遍清凈，以自威光映奪于日，與五百大阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）眷屬圍繞住虛空中，為金色童子說伽陀（Gāthā，偈頌）曰：

『如來（Tathāgata，佛的稱號之一）大師出世間，是即最上大希有，最勝為彼天人師，五眼清凈無障礙。如佛世尊昔所說，離苦清凈妙法門，是法若能知苦因，彼一切苦悉能斷。由知苦故能斷集，即能超越于苦法，聖八正道如理修，趣向涅槃（Nirvana，解脫，寂滅）獲安樂。我今如佛所說時，一切苦法悉除滅，正智慧破無智心，此滅不復受後有。』

尊者阿難說是伽陀，時金色童子聞是法已，有身見山高二十峰，以智金剛而悉摧破，即證須陀洹果（Sotāpanna，預流果，小乘四果中的初果）。

是時，金色童子證是果已，譬如商人大獲其利，又如耕人所種成熟，復如戰陣勇猛得勝，又如得成轉輪聖王（Cakravartin，擁有統治世界的理想君主），而生最上適悅歡喜。即時合掌，恭敬向尊者阿難宣說伽陀而伸讚歎：

『阿難尊者我歸命，歸命最上大尊者，又復歸命諸佛子，建立牟尼（釋迦牟尼佛）

【English Translation】 English version Now, it is empty and pure in the sky. The light of the Sugata (One Gone to Bliss) has faded, darkness universally covers all worlds, The venerable's divine light illuminates again, the true Dharma is now extremely manifest. The supreme Buddha Jewel is now hidden, inconceivable virtues are completely perfect, The great auspicious jewel of the world, the venerable Ānanda (one of the ten great disciples of the Buddha, known for his exceptional memory) can reveal it.'

At that time, the venerable Ānanda was high in the sky, like a clear moon in autumn, its bright light shining everywhere. Like a cloud cover, he manifested auspicious signs, completely pure, his majestic light outshining the sun. Surrounded by five hundred great Arhats (those who have eradicated afflictions and attained liberation), he dwelt in the sky and spoke this Gāthā (verse) to the golden youth:

'The Tathāgata (Thus Gone One), the great teacher, appears in the world, this is the most supreme and rare, The most excellent is his teacher of gods and humans, his five eyes are pure and without obstruction. As the Buddha, the World Honored One, formerly said, the pure and wonderful Dharma gate of liberation from suffering, If this Dharma can know the cause of suffering, then all suffering can be completely cut off. By knowing suffering, one can cut off its accumulation, and thus transcend the Dharma of suffering, The Noble Eightfold Path, if practiced properly, leads to Nirvana (liberation, extinction) and attains happiness. Now, as the Buddha said, all suffering is completely extinguished, Right knowledge can break the mind of ignorance, this extinction will not receive future existence.'

When the venerable Ānanda spoke this Gāthā, the golden youth, having heard this Dharma, shattered the mountain of self-view, which was twenty peaks high, with the diamond of wisdom, and immediately attained the fruit of Sotāpanna (Stream-enterer, the first of the four stages of enlightenment in Theravada Buddhism).

At that time, the golden youth, having attained this fruit, was like a merchant who had gained great profit, or like a farmer whose crops had ripened, or like a warrior who had won a battle, or like one who had become a Cakravartin (wheel-turning monarch, an ideal ruler who governs the world), and he felt the utmost joy and delight. Immediately, he joined his palms together, respectfully facing the venerable Ānanda, and spoke a Gāthā in praise:

'Venerable Ānanda, I take refuge, I take refuge in the supreme and great venerable, And again, I take refuge in all the Buddha's sons, establishing the Muni (Shakyamuni Buddha)'

大法幢。　希有悲心極廣大，　　希有悲心復最上，　我今苦逼極顛危，　　尊者慈悲善救度。　尊者阿難於是處，　　普能聞彼一切聲，　我所逼惱無歸投，　　尊者救已得解脫，　苦惱道中極增熾，　　尊者力故得清涼，　慈悲心如凈月輪，　　出現牟尼清凈月。　我今所得所作事，　　非由父母及諸親，　尊者善友斯降臨，　　故令我得極善利。　尊者善閉諸惡趣，　　亦復能開解脫門，　枯涸一切生死流，　　積骨如山善摧破。　生死本無初中后，　　煩惱積集諸怖畏，　以智金剛平等門，　　尊者善出諸邊際。　無始時來深陷沒，　　憂箭入心未拔除，　今遇最上大醫王，　　從法口生離諸病。」

是時，空中彼諸賢聖即向尊者阿難注意瞻仰已，于剎那間彼棄屍林所自然除去內外一切土石砂礫觸處，遍灑旃檀香水，燒眾名香豎立幢幡及寶樓閣，復有真珠所嚴眾衣，遍散種種可愛妙花，是處忽然清凈嚴飾，猶如諸天歡喜之園。時諸賢聖為尊者阿難，佈設種種殊妙珍寶行列莊嚴，安施一切金寶所成大師子座及承足寶幾，復為五百阿羅漢眾，各各排設寶莊嚴座。

是時，尊者阿難從空而下，處於師子之座，五百大阿羅漢亦從空下，各登其座。

金色童子因緣經卷

【現代漢語翻譯】現代漢語譯本大法幢（Dàfǎ chuáng）：偉大的佛法旗幟。希有的悲心極其廣大，希有的悲心又是最殊勝的，我現在被痛苦逼迫，處境極其危險，尊者啊，請您慈悲地救度和幫助我。尊者阿難（Ānán）您在這裡，能夠普遍聽到所有聲音，我所受的逼迫和苦惱，沒有可以歸依和投靠的地方，尊者您救了我，使我得到解脫，在痛苦的道路中，苦惱更加熾盛，因為尊者的力量，我才能得到清涼，您的慈悲心就像清凈的月亮，顯現出釋迦牟尼（Móu ní）清凈的光輝。我現在所得到和所做的事情，不是因為父母和親戚，是尊者您這位善友降臨，所以才讓我得到極大的利益。尊者您能夠很好地關閉通往各種惡趣的道路，也能夠開啟通往解脫的門，您能使一切生死的河流枯竭，堆積如山的骨骸也能被您摧毀。生死輪迴本來就沒有開始、中間和結束，煩惱積聚，產生各種恐懼，您用智慧金剛般平等的法門，尊者您能夠很好地超越一切邊際。從無始以來，我深深地陷落其中，憂愁的箭射入心中，卻無法拔除，現在遇到了最偉大的醫王，從佛法口中出生，遠離各種疾病。

這時，空中的各位賢聖，都向尊者阿難注意瞻仰，在剎那之間，那片被遺棄的尸林，自然地清除了內外一切泥土、石頭和沙礫，到處灑滿了旃檀（Zhāntán）香水，焚燒各種名貴的香，豎立起旗幟和寶樓閣，還有用珍珠裝飾的各種衣物，遍撒各種可愛美妙的鮮花，這個地方忽然變得清凈莊嚴，就像諸天歡喜的花園。當時，各位賢聖為尊者阿難，佈置了各種殊勝珍寶的行列，加以莊嚴，安置了一切用金銀珠寶做成的大獅子座和承足的寶幾，又為五百位阿羅漢（Āluóhàn）大眾，各自排列設定了寶物莊嚴的座位。

這時，尊者阿難從空中降下，坐在獅子座上，五百位大阿羅漢也從空中降下，各自登上自己的座位。

《金色童子因緣經卷》

【English Translation】 English version The Great Dharma Banner. Rare is your compassionate heart, exceedingly vast; rare is your compassionate heart, supremely excellent. I am now oppressed by suffering, in a state of extreme peril; Venerable One, with compassion, please kindly rescue and deliver me. Venerable Ānanda, in this place, you can universally hear all sounds. The oppression and suffering I endure have nowhere to turn, nowhere to rely on; Venerable One, you have saved me, allowing me to attain liberation. In the path of suffering, affliction intensifies; through the power of the Venerable One, I attain coolness and peace. Your compassionate heart is like a pure moon, revealing the pure light of Śākyamuni. What I have obtained and what I have done is not due to parents or relatives. It is because you, Venerable One, a virtuous friend, have descended, that I have obtained supreme benefit. Venerable One, you can skillfully close the paths to all evil destinies, and you can also open the gate to liberation. You can dry up all streams of birth and death; the accumulated bones, like mountains, you can skillfully destroy. Birth and death originally have no beginning, middle, or end; afflictions accumulate, generating all fears. With the diamond-like wisdom and the gate of equality, Venerable One, you can skillfully transcend all boundaries. From beginningless time, I have been deeply submerged, the arrow of sorrow piercing my heart, yet unable to be removed. Now I have encountered the supreme King of Physicians, born from the mouth of the Dharma, free from all diseases.

At that time, the sages in the sky, all turned their attention and gazed at Venerable Ānanda. In an instant, that abandoned charnel ground naturally cleared away all the soil, stones, and gravel, both inside and out. It was sprinkled everywhere with sandalwood (Zhāntán) scented water, burning various precious incenses, erecting banners and jeweled pavilions, and scattering various garments adorned with pearls, as well as all kinds of lovely and wonderful flowers. This place suddenly became pure and adorned, like the garden of the devas' delight. At that time, the sages arranged rows of various exquisite treasures for Venerable Ānanda, adorning them, and placed a great lion throne made of all kinds of gold and jewels, as well as a jeweled footstool. They also arranged seats adorned with treasures for each of the five hundred Arhats (Āluóhàn).

At that time, Venerable Ānanda descended from the sky and sat upon the lion throne. The five hundred great Arhats also descended from the sky, each ascending to their respective seats.

The Sutra of the Golden Youth's Karma

第六大正藏第 14 冊 No. 0550 金色童子因緣經

金色童子因緣經卷第七

譯經三藏朝散大夫試鴻臚卿光梵大師賜紫沙門臣惟凈等奉　詔譯

爾時，國主阿阇世王與無數百千臣佐眷屬，既至會已，睹諸勝相。乃至見彼金色童子，凈月輪中光明皎潔，蓮花臺上安處其座，如雲散空秋天滿月，復如金幢其光焰赫吉祥殊特。時王觀已戄然驚異，發生最上希奇之心，身毛喜豎面目熙怡，如海波相深增凈信，即向尊者阿難全身委地恪恭拜奉，舉口就足復伸歍敬，然後跪膝合掌，諦誠瞻仰尊者阿難說伽陀曰：

「歸命最上大聖者，　　汝於今日善所作，　普能救度此會人，　　而復拯拔於我等。　今此我等諸人眾，　　若非尊者所攝受，　若聲廣震於會中，　　我等一切皆破壞。　若非尊者所救護，　　利益眾生事皆息，　我等大眾於今時，　　大火逼迫皆焚爇。　奇哉！尊者大勝智，　　具足最上悲愍心，　希有如是勝所行，　　顯明宣演而奇特。　汝今所現神變云，　　我等咸觀未曾有，　最上寂靜大威光，　　與如來光等無異。　世間危苦咸皆集，　　尊者為主為歸救，　汝能廣利諸眾生，　　如佛悲心普愛念。　世尊普觀諸世間，　　我等皆獲大喜樂，

【現代漢語翻譯】現代漢語譯本第六《金色童子因緣經》卷第七

譯經三藏朝散大夫試鴻臚卿光梵大師賜紫沙門臣惟凈等奉詔譯

爾時，國主阿阇世王（Ajatasattu）與無數百千臣佐眷屬，既至會已，睹諸勝相。乃至見彼金色童子，凈月輪中光明皎潔，蓮花臺上安處其座，如雲散空秋天滿月，復如金幢其光焰赫吉祥殊特。時王觀已戄然驚異，發生最上希奇之心，身毛喜豎面目熙怡，如海波相深增凈信，即向尊者阿難（Ananda）全身委地恪恭拜奉，舉口就足復伸歍敬，然後跪膝合掌，諦誠瞻仰尊者阿難說伽陀曰：

『歸命最上大聖者，汝於今日善所作，普能救度此會人，而復拯拔於我等。今此我等諸人眾，若非尊者所攝受，若聲廣震於會中，我等一切皆破壞。若非尊者所救護，利益眾生事皆息，我等大眾於今時，大火逼迫皆焚爇。奇哉！尊者大勝智，具足最上悲愍心，希有如是勝所行，顯明宣演而奇特。汝今所現神變云，我等咸觀未曾有，最上寂靜大威光，與如來光等無異。世間危苦咸皆集，尊者為主為歸救，汝能廣利諸眾生，如佛悲心普愛念。世尊普觀諸世間，我等皆獲大喜樂，』

【English Translation】 English version Sixth The Sutra of the Golden Youth's Karma, Volume 7

Translated by the Tripitaka Master Chao San Da Fu, Trial Honglu Qing, Guang Fan Master, Purple-robed Shramana, Chen Weijing, and others, under Imperial Decree

At that time, King Ajatasattu (阿阇世王), along with countless hundreds of thousands of ministers, attendants, and retinue, having arrived at the assembly, beheld the auspicious signs. He even saw the golden youth, radiant and pure within the clear moon disc, seated securely upon a lotus platform, like an autumn full moon in the sky after the clouds have dispersed, and like a golden banner, its light blazing with auspicious and extraordinary qualities. Upon seeing this, the king was startled and amazed, and the most supreme and wondrous thought arose in him. The hairs on his body stood on end with joy, and his face was filled with delight. Like the waves of the ocean, his pure faith deepened. He immediately prostrated himself fully on the ground before the venerable Ananda (阿難), respectfully paying homage. He raised his mouth to his feet and again expressed his reverence. Then, kneeling with palms together, he gazed sincerely at the venerable Ananda and spoke the following gatha:

'I take refuge in the most supreme and great sage, You have done well this day, Universally able to save the people of this assembly, And also to deliver us. Now, this multitude of us, If not for the venerable one's acceptance, If the sound were to widely shake in the assembly, All of us would be destroyed. If not for the venerable one's protection, The work of benefiting sentient beings would cease, We, the great assembly, at this time, Are being burned and scorched by the great fire. Wonderful! Venerable one, with great and victorious wisdom, Fully endowed with the most supreme compassion, Rare and wonderful are such victorious deeds, Clearly proclaimed and extraordinary. The clouds of miraculous transformations that you now manifest, We have all seen and never before witnessed, The most supreme, serene, and great majestic light, Is no different from the light of the Tathagata. The dangers and sufferings of the world all gather, The venerable one is the master, the refuge, and the savior, You are able to broadly benefit all sentient beings, Like the Buddha's compassionate heart, universally loving and mindful. The World-Honored One universally observes all the worlds, We all obtain great joy and happiness,'

今汝尊者照世間，　　任持能仁清凈教。」

爾時，阿阇世王說是伽陀伸讚歎已，圓滿意願心生歡喜，速起前詣先安布彼鐵叉所，即舒二手承接金色童子，最極歡喜如獲愛子。

是時童子從蓮花座自然而下，王以憐愛增深，趨前持抱再三撫惜，瞪目觀瞻喜色盈眸，說伽陀曰：

「如我往昔得王位，　　我于彼時喜不深，　見今逼迫艱苦中，　　得解脫者倍增喜。　面輪出生清凈目，　　猶如優缽羅花葉，　光明晃曜映月光，　　我等今時獲瞻睹，　色相圓滿復柔軟，　　功德具足眾莊嚴，　一切身份悉周圓，　　光潤瑩明咸觀見。　汝昔逢值於何等，　　無悲愍心極惡者，　以汝眾所愛念人，　　將令殺害而棄置？　汝所施作甚調寂，　　出言聞者歡喜生，　色相端嚴世亦希，　　舉世何人不愛樂？　于有德人何生恚，　　功德豈容過失隨？　同彼金剛真實心，　　云何是中起差別？　諸有鐵石為心者，　　及彼都無思慮人，　此等破壞於識心，　　應于汝子不生愛。　堅固金剛大熾焰，　　如人舉置於我頂，　復如利劍斷頸胸，　　見破壞汝亦如是，　復如猛惡大雷雹，　　從空墮擊於我心。　今汝眾所愛樂人，　　何人教敕令殺害？　苦哉！何人猛惡語

【現代漢語翻譯】現代漢語譯本『現在您這位尊者照耀世間，承擔著能仁（Śākyamuni，釋迦牟尼）清凈的教法。』

當時，阿阇世王（Ajātaśatru）說完這些偈頌讚嘆后，圓滿了他心中的願望，心生歡喜，迅速起身前往先前安置鐵叉的地方，立即伸出雙手承接金色的童子，極其歡喜，如同得到了心愛的兒子。

這時，童子從蓮花座上自然而下，阿阇世王更加憐愛，走上前去抱著他，再三撫摸愛惜，睜大眼睛觀看，喜悅之色充滿眼眶，說了以下偈頌：

『如同我往昔得到王位時，我那時並沒有這麼深的喜悅，見到現在在逼迫和艱苦中，得到解脫的人，喜悅加倍增長。面容上生出清凈的眼睛，猶如優缽羅花（utpala）的花瓣，光明晃耀，映照著月光，我們現在能夠瞻仰看到。色相圓滿又柔軟，功德具足，各種莊嚴，一切身份都周全圓滿，光潤瑩潔，大家都看見了。你過去遇到了什麼樣的，沒有悲憫之心極其邪惡的人，把你這個眾人所愛念的人，將要殺害而丟棄？你所施作的非常調和寂靜，說出的話語聽者都心生歡喜，色相端莊美麗世間也少有，舉世之間有誰不喜愛你呢？對於有德之人為何生起嗔恚，功德怎麼能容忍過失相隨呢？如同金剛一樣真實的心，為什麼在這裡生起差別呢？那些鐵石心腸的人，以及那些沒有思慮的人，這些人破壞了識心，應該對你的兒子不會生起愛意。堅固的金剛大火，如同有人舉起來放在我的頭頂，又如鋒利的劍砍斷頸胸，見到你被破壞也是這樣，又如猛烈的大雷雹，從空中墜落擊打在我的心上。現在你這個眾人所愛樂的人，是什麼人教唆命令殺害的？苦啊！是什麼人說出這樣猛惡的話語』

【English Translation】 English version 『Now, Venerable One, you illuminate the world, upholding the pure teachings of the Able One (Śākyamuni, the Buddha).』

Then, King Ajātaśatru, having praised with these verses, fulfilled the wish in his heart, and with joy arising, quickly went to the place where the iron forks had been set up. He immediately stretched out his hands to receive the golden child, extremely joyful, as if he had obtained a beloved son.

At that time, the child descended naturally from the lotus seat. The king's affection deepened, and he stepped forward to hold him, caressing him repeatedly. He stared intently, his eyes filled with joy, and spoke the following verses:

『As when I obtained the throne in the past, I did not have such deep joy then. Seeing now one who is delivered from oppression and hardship, my joy increases manifold. From your face emerge pure eyes, like the petals of the utpala (blue lotus) flower. The light shines brightly, reflecting the moonlight. We are now able to behold you. Your form is complete and soft, endowed with merit, adorned with all virtues. All your limbs are perfectly round, radiant and bright, as all can see. What kind of heartless and extremely evil person did you encounter in the past, who would want to kill and abandon you, a person beloved by all? Your actions are very harmonious and peaceful, your words bring joy to those who hear them. Your appearance is dignified and beautiful, rare in the world. Who in the world would not love you? Why would one harbor hatred towards a virtuous person? How can merit tolerate faults following it? Like a diamond-like, true heart, why would differences arise here? Those with hearts of iron and stone, and those without thought, these people destroy the mind of consciousness. They should not have love for your son. The great, blazing fire of a solid diamond, is like someone lifting it and placing it on my head. It is like a sharp sword cutting off my neck and chest. Seeing you destroyed is also like that. It is like a fierce hailstorm, falling from the sky and striking my heart. Now, who commanded the killing of you, a person beloved by all? Alas! What person spoke such fierce words?』

，　　于汝造作如是業，　何等極惡怨縛心，　　今時于汝不愛樂？　何故死王來觸嬈？　　何人故起厭惡心？　昔時殺汝是何人？　　汝今速應為我說。」

爾時，金色童子聞阿阇世王如是語已，即起思念：「若我今時以其前事具白于王，豈非我于勇戾大臣造惡業邪？何以故？王性暴急斯須顯明，即於今時害其性命。」又復惟忖：「但自審觀宿業，我于先世歷諸生中，決定自造諸不善業，作已成熟報應斯明，是知先世業因不能忘報，故我今時實無過咎，為他欲殺而使棄置。」作是念已，決定無疑，即詣王前說伽陀曰：

「如我昔于先世中，　　自所造作不善業，　業成果熟理昭然，　　而今報應當發現。　今日所招非愛果，　　皆由自作不善因，　此時受報必無疑，　　王應為我善伺察。」

童子說是伽陀已，前詣尊者阿難所，全身委地頂禮雙足，退住一面。

是時，尊者阿難告童子言：「童子！此迦尸孫那利童女，先為蛇毒隱覆支體，汝以真實加持之力，令今起止速獲輕安平復如故，亦使此會一切大眾咸生凈信。」

爾時，金色童子聞尊者語已，乃於一切眾生深心堅固，即起思念：「勇發真實加持之力，若法真實所說真實，我于迦尸孫那利童女，決定不曾生起微細煩惱，

【現代漢語翻譯】現代漢語譯本：『你造作了這樣的業，是什麼極惡的怨恨束縛了你的心，以至於現在不愛你？為何死王（指閻羅王）來侵擾你？是誰故意對你產生厭惡之心？過去是誰殺了你？你現在應該快速地告訴我。』

當時，金色童子聽到阿阇世王（Ajatasattu，一位國王）這樣說后，立即開始思考：『如果我現在把之前的事情全部告訴國王，豈不是我對勇戾大臣（一位大臣）造了惡業？為什麼呢？因為國王的性格暴躁，很快就會顯露出來，立刻就會殺害他的性命。』他又進一步思考：『只是自己審視過去的業力，我在前世經歷的各種生命中，一定是自己造作了各種不善的業，造作之後成熟的報應非常明顯，由此可知前世的業因不會忘記報應，所以我現在實在沒有過錯，因為別人的意願而被殺害並被拋棄。』這樣想著，他確定無疑，就走到國王面前說了這首伽陀（Gatha，偈頌）：

『就像我過去在前世中，自己所造作的不善業，業的成果成熟，道理昭然，而現在報應應當顯現。今天所招來的不是喜愛的結果，都是由於自己造作的不善因，此時承受報應必定無疑，國王應該為我好好地觀察。』

童子說完這首伽陀后，走到尊者阿難（Ananda，佛陀的十大弟子之一）那裡，全身倒地，頂禮他的雙足，然後退到一邊站立。

這時，尊者阿難告訴童子說：『童子！這位迦尸孫那利童女（Kasi Sundari，一位童女），先前被蛇毒覆蓋了身體，你用真實的加持之力，使她現在能夠起身行走，迅速獲得輕安，恢復如初，也使這次集會的一切大眾都產生清凈的信心。』

當時，金色童子聽到尊者的話后，對一切眾生生起了深深的堅固之心，立即開始思考：『勇猛地發出真實的加持之力，如果法是真實的，所說也是真實的，那麼我對於迦尸孫那利童女，絕對不曾生起絲毫的煩惱，

【English Translation】 English version: 『Because of the karma you have created, What extremely evil resentment binds your heart, that now it does not love you? Why does the King of Death (Yama) come to harass you? Who intentionally harbors aversion towards you? Who killed you in the past? You should quickly tell me now.』

At that time, the Golden Youth, having heard King Ajatasattu (Ajatasattu, a king) speak thus, immediately began to contemplate: 『If I now fully recount the previous events to the king, would I not be creating evil karma towards the valiant and fierce minister (a minister)? Why? Because the king's nature is violent and will quickly manifest, immediately taking his life.』 He further pondered: 『But just by examining my past karma, in the various lives I have experienced in previous existences, I must have created various unwholesome karmas myself. The retribution for these actions has matured and is now clearly manifesting. It is known that the karmic causes of past lives do not forget to bring about retribution. Therefore, I am truly without fault now, being killed and abandoned due to the wishes of others.』 Having thought thus, he was certain and without doubt, and went before the king, speaking this Gatha (Gatha, verse):

『Just as in my past lives, The unwholesome karma I created myself, The fruit of karma has matured, the principle is clear, and now the retribution should manifest. The undesirable result that is reaped today, is all due to the unwholesome causes I created myself, At this time, receiving retribution is certain and without doubt, the king should carefully observe this for me.』

After the youth spoke this Gatha, he went before the Venerable Ananda (Ananda, one of the Buddha's ten great disciples), prostrated himself fully on the ground, bowing at his feet, and then stood aside.

At that time, the Venerable Ananda said to the youth: 『Youth! This maiden Kasi Sundari (Kasi Sundari, a maiden), was previously covered in snake venom. You, with the power of true blessing, have enabled her to rise and walk, quickly gaining ease and returning to her original state, and also caused all the assembly to generate pure faith.』

At that time, the Golden Youth, having heard the Venerable's words, generated a deep and steadfast heart towards all beings, and immediately began to contemplate: 『Courageously emitting the power of true blessing, if the Dharma is true, and what is said is also true, then I have absolutely never generated even the slightest affliction towards the maiden Kasi Sundari,

若貪、若瞋、若癡、若害，及余別別心所隨煩惱等，即法真實所言真實，令此女人身毒銷散平復如故。」童子作是真實加持思念已，彼迦尸孫那利童女身毒銷散即時蘇省，迴旋升舉安樂如故，宛轉四瞻即見一切大眾集會。

是時，一切無數百千人天大眾，異口同音發如是言：「奇哉！希有！金色童子心意清凈，有大神用、具大威力令能如是，以彼真實加持力故，令其迦尸孫那利童女升舉輕安，還所愛命。」

時彼迦尸孫那利童女，審復四顧普觀眾會，乃至見彼棄屍林中，有尊者阿難與大苾芻眾處半月相，眾寶光明廣大微妙，師子座中次第而坐，及見國主阿阇世王與無數百千臣佐眷屬俱在會中。又見自身先臥竹舁之上，青黃赤白繒彩所嚴。童女見已，心生疑怖：「我今或是夢所見邪？心迷亂邪？又或應知自業所感致如是邪？」其後彼之親族，即為如實廣說前事，謂言童女：「此諸事相，悉是尊者阿難降臨於此，以威神力令汝還命。」

是時，童女聞此語已，即于尊者阿難發起最上清凈信奉希奇之心，乃自惟忖：「先在園中，為彼勇戾大臣起破壞意，死怖逼迫心日迷亂，惡分位時深自厭患，省覺女身多為損惱。苦哉！苦哉！女人之名，比于余類而極卑賤，眾苦所集，我今云何而能捨此志所厭惡女人分位

【現代漢語翻譯】現代漢語譯本：如果（因為）貪婪、嗔恨、愚癡、傷害，以及其他各種不同的心所（Citta-samprayutta，與心相應的心理活動）和隨煩惱（Upaklesha，細微的煩惱）等，就以法的真實和所言的真實，令這個女人的毒性消散，恢復如初。』童子這樣以真實語加持思念后，那位迦尸孫那利（Kashi Sundari）童女身上的毒性立刻消散，隨即甦醒過來，迴旋升起，安樂如初，轉動眼睛四處觀看，立即看見一切大眾。

這時，無數百千人天大眾，異口同聲地說：『奇妙啊！稀有啊！金色童子（Golden Youth）心意清凈，有大神力、具大威力，能夠做到這樣，以他真實加持的力量，令迦尸孫那利童女升起，輕安，恢復她所珍愛的生命。』

當時，那位迦尸孫那利童女，仔細地再次四處觀看大眾，甚至看見在那棄屍林中，有尊者阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）與大比丘眾（Bhikshu，出家受具足戒的男性佛教徒）處在半月形的座位上，眾寶光明廣大微妙，在獅子座（Simhasana，莊嚴的座位）中依次而坐，並且看見國王阿阇世王（Ajatasatru）與無數百千臣佐眷屬都在會中。又看見自己先前躺在竹製的擔架上，用青黃赤白各種顏色的絲綢裝飾。童女看見后，心中產生疑惑和恐懼：『我現在或許是在做夢嗎？還是心神迷亂了？又或許應該知道這是自己業力所感導致的呢？』之後，她的親族就如實地詳細講述了之前發生的事情，告訴童女說：『這些事情，都是尊者阿難降臨到這裡，用他的威神之力讓你還陽復生。』

當時，童女聽到這些話后，立刻對尊者阿難生起最上清凈的信奉和希奇之心，於是自己思忖：『先前在園中，因為那個勇猛粗暴的大臣起了破壞的念頭，被死亡的恐怖逼迫，心日漸迷亂，在惡劣的處境中深深地厭惡自己，醒悟到女身多有損害和惱害。苦啊！苦啊！女人的名號，比其他種類更加卑賤，是眾苦聚集之處，我現在怎麼才能捨棄這種我所厭惡的女人身份呢？』

【English Translation】 English version: 'If (due to) greed, hatred, delusion, harm, and other various mental factors (Citta-samprayutta) and secondary defilements (Upaklesha), etc., then by the truth of the Dharma and the truth of speech, may the poison in this woman's body dissipate and be restored to its original state.' After the youth made this truthful blessing and contemplation, the poison in the body of that maiden Kashi Sundari immediately dissipated, and she instantly awoke, revolved and ascended, peaceful and happy as before, turning her eyes and looking around, immediately seeing all the assembly.

At that time, countless hundreds of thousands of humans and devas (deities) in the assembly, with one voice, uttered these words: 'Wonderful! Rare! The Golden Youth has a pure mind, possesses great divine power, and great might, enabling him to do such a thing. By the power of his truthful blessing, he has caused the maiden Kashi Sundari to rise, be at ease, and regain her beloved life.'

At that time, that maiden Kashi Sundari, carefully looked around at the assembly again, and even saw in that charnel ground, the Venerable Ananda (one of the ten great disciples of the Buddha, known for his strong memory) with a great assembly of Bhikshus (ordained male Buddhist monastics) in a half-moon formation, with the light of many jewels, vast and subtle, seated in order on lion thrones (Simhasana), and also saw King Ajatasatru with countless hundreds of thousands of ministers and attendants in the assembly. She also saw herself lying on a bamboo stretcher, adorned with silks of blue, yellow, red, and white. Upon seeing this, the maiden felt doubt and fear in her heart: 'Am I perhaps seeing this in a dream? Or is my mind confused? Or should I know that this is caused by the karmic consequences of my own actions?' Afterwards, her relatives truthfully and in detail explained what had happened before, telling the maiden: 'All these events are due to the Venerable Ananda descending here, using his majestic and divine power to restore you to life.'

At that time, upon hearing these words, the maiden immediately developed the highest pure faith and reverence for the Venerable Ananda, and then contemplated to herself: 'Previously in the garden, because of that brave and violent minister, I had destructive thoughts, and was oppressed by the fear of death, my mind became increasingly confused, and in that evil state, I deeply loathed myself, realizing that the female body has many harms and troubles. Alas! Alas! The name of woman is more lowly than other beings, a gathering place of all sufferings. How can I now abandon this female state that I detest?'

？」作是念已，速起離會求一妙衣，持捧前詣尊者阿難所，頂禮雙足以衣奉上，發生最上清凈信心，思念尊者阿難最上功德：「前以真實加持之力令我輕安，汝法真實，汝言真實，汝于如來諸弟子中多聞第一，勝中勝上，上中最上，聲聞中龍，聲聞中師子，聲聞中大仙，聲聞中調善者，聲聞中缽訥摩花，聲聞中俱母陀花，聲聞中白蓮花，聲聞中調御者，聲聞中導師，聲聞中月，聲聞中日，聲聞中寶，聲聞中髻珠，法中多聞者，任持教法者，是阿羅漢，諸漏已盡所作已辦，去除重擔逮得己利，盡諸有結心善解脫，有大神用具大威德，及大光明為大施田。尊者如是有大功德，若法真實、言真實者，令我今日轉女人身成男子相。」

發是言時，以尊者真實加持力故，迦尸孫那利童女于剎那間即轉女身成男子相，所成男身色相具足，端正殊妙人所樂觀，諸妙衣服及莊嚴具而為嚴身。是時，空中自然雨出種種殊妙悅意天衣，其衣廣大遍空如輪普覆一切，于須臾間彼棄屍林中，衣輪映蔽日光不現。

爾時，彼會人天大眾見是事已，咸生驚異，尊者阿難有大威神功德如是。即時空中有無數百千俱胝那臾多天人，咸作是言：「奇哉！奇哉！廣大殊特實未曾有，尊者阿難具大威德，最上清凈作大施田。彼迦尸孫那利童女，持

【現代漢語翻譯】現代漢語譯本：他這樣想著，立即起身離開會場，尋找一件最好的衣服，拿著捧著來到尊者阿難（佛陀的十大弟子之一，以多聞著稱）處，頂禮阿難的雙足，將衣服供奉上去，生起最上清凈的信心，思念尊者阿難最上的功德：『先前以真實的加持之力讓我感到輕鬆安適，您的佛法真實不虛，您的話語真實不虛，您在如來的所有弟子中是多聞第一，是殊勝中的殊勝，最上中的最上，在聲聞弟子中如同龍，如同獅子，如同大仙，如同調伏者，如同缽訥摩花（蓮花的一種），如同俱母陀花（睡蓮的一種），如同白蓮花，如同調御者，如同導師，如同月亮，如同太陽，如同珍寶，如同髮髻上的明珠，是佛法中多聞者，是任持教法者，是阿羅漢（斷盡煩惱，證得解脫的聖者），諸漏已盡，該做的已做完，去除重擔，獲得自己的利益，斷盡所有的束縛，心得到完全的解脫，有大神力，具備大威德，以及大光明，是廣大的佈施福田。尊者有如此大的功德，如果佛法真實、言語真實，就讓我今天轉女人身成為男子相。』當他說出這些話時，由於尊者阿難真實的加持力，迦尸孫那利童女在剎那間就轉女身成男子相，所成的男身色相具足，端正殊妙，令人喜愛，各種美妙的衣服和莊嚴具裝飾著他的身體。這時，空中自然降下種種殊妙悅意的天衣，這些天衣廣大遍佈天空，如同輪子一樣普遍覆蓋一切，在很短的時間內，那片丟棄屍體的樹林中，衣輪遮蔽了陽光，使其無法顯現。當時，會場中的人天大眾看到這件事後，都感到驚異，尊者阿難有如此大的威神功德。即時，空中有無數百千俱胝那臾多（極大的數量單位）的天人，都這樣說：『奇哉！奇哉！廣大殊特，實在未曾有過，尊者阿難具備大威德，最上清凈，是廣大的佈施福田。那迦尸孫那利童女，拿著

【English Translation】 English version: Having thought thus, he immediately arose from the assembly, sought a most exquisite garment, held it up, and went before the Venerable Ānanda (one of the ten principal disciples of the Buddha, known for his excellent memory), bowed his head to his feet, offered the garment, and generated the utmost pure faith, contemplating the supreme merits of the Venerable Ānanda: 'Previously, by the power of true blessing, you made me feel light and at ease. Your Dharma is true, your words are true. Among all the disciples of the Tathāgata (another name for the Buddha), you are foremost in learning, the most excellent among the excellent, the supreme among the supreme, like a dragon among the Śrāvakas (disciples who hear and follow the teachings), like a lion, like a great sage, like a tamer, like a Padma flower (a type of lotus), like a Kumuda flower (a type of water lily), like a white lotus, like a controller, like a guide, like the moon, like the sun, like a jewel, like a crest jewel, the most learned in the Dharma, the upholder of the teachings, an Arhat (one who has attained liberation from suffering), with all outflows exhausted, what needed to be done is done, the heavy burden removed, having attained one's own benefit, all bonds exhausted, the mind well liberated, possessing great divine powers, endowed with great majesty and virtue, and great light, a great field of giving. Venerable One, you have such great merits, if the Dharma is true, and the words are true, may I today transform from a woman's body into a man's form.' As he spoke these words, by the power of the Venerable Ānanda's true blessing, the maiden Kāśī Sundarī instantly transformed from a woman's body into a man's form. The resulting male body was complete in features, upright and exquisite, pleasing to behold, adorned with various wonderful garments and ornaments. At that moment, various wonderful and pleasing celestial garments naturally rained down from the sky. These garments were vast and filled the sky, like a wheel universally covering everything. In a short time, in that charnel ground where corpses were discarded, the wheel of garments obscured the sunlight, preventing it from appearing. At that time, the assembly of humans and devas (gods) who saw this event were amazed, the Venerable Ānanda has such great majestic and virtuous power. Immediately, countless hundreds of thousands of koṭis (a large number) of nayutas (another large number) of devas spoke these words: 'Wonderful! Wonderful! Vast and extraordinary, truly unprecedented! The Venerable Ānanda possesses great majesty and virtue, is supremely pure, and is a great field of giving. That maiden Kāśī Sundarī, holding

以一衣行凈施時，願力相續乃轉女身成男子相。大哉行愿！殊勝若斯！」時諸天人俱生凈信，即于空中雨眾天花，復奏清妙可愛天樂。

爾時迦尸孫那利男子，以尊者阿難大威德力，隨自所欲圓滿意願，顯觀如是現果報已，發生最上慶悅之心，身毛喜豎，即起前詣尊者阿難所，雙膝著地合掌恭敬，諦誠讚歎說伽陀曰：

「歸命難得不思議，　　凈妙功德所莊嚴，　我於今日無所依，　　由尊者故得還命。　若我今時不得汝，　　清凈智眼所救護，　我之餘命不能存，　　尊者今還施我命。　奇哉！功德大力勢，　　奇哉！普施眾生喜。　今於色逼苦難中，　　善為多人作救護。　奇哉！汝為應供者，　　最極難得善清凈，　我以一衣表施心，　　威神轉小成大利。　又復一衣至微小，　　持奉尊者大牟尼，　隨自樂欲得圓成，　　由汝善力現招果。　如我意者女人身，　　積集廣大諸過失，　尊者威力所加持，　　得轉女身成男子。　轉轉還同天人相，　　天莊嚴具以嚴身，　空中復雨妙天衣，　　繽紛而墜增歡悅。　如是功德妙福田，　　若人不能如實作，　斯人鮮福果利虛，　　癡等煩惱怨所縛。」

說是伽陀伸讚歎已，時彼男子顯觀如是現果報事，即自思念：「

【現代漢語翻譯】現代漢語譯本『當以一件衣服行清凈佈施時，以願力相續的力量，就能將女身轉為男子之相。偉大的行愿啊！殊勝莫過於此！』當時，諸天人和天人都生起了清凈的信心，立即在空中降下各種天花，又演奏清妙可愛的天樂。

這時，迦尸孫那利（Kasi Sunari）男子，憑藉尊者阿難（Ananda）的大威德力，隨心所欲地圓滿意願，親眼見到這樣的現世果報后，生起了最上等的慶悅之心，全身的毛都豎立起來，立即起身來到尊者阿難面前，雙膝跪地，合掌恭敬，以真誠的心讚歎，說了以下偈頌：

『歸命于難得且不可思議的，以清凈微妙功德所莊嚴的您，我於今日無所依靠，因為有尊者您的緣故，我才能得以還生。如果我今天沒有遇到您，沒有得到您清凈智慧之眼的救護，我的餘生就無法存活，是尊者您今天還給了我生命。奇妙啊！您功德的大力之勢，奇妙啊！您普遍施予眾生的喜悅。如今在**（原文如此）苦難之中，您善於為很多人作救護。奇妙啊！您是應供者，最極難得且善於清凈，我以一件衣服表達我的佈施之心，您的威神之力將微小轉變為大利。又一件衣服是如此微小，我卻用它來供奉尊者大牟尼（Maha Muni），隨自己的意願都能得到圓滿成就，這是由於您的善力而顯現的果報。就像我原本是女人之身，積聚了廣大的諸種過失，但由於尊者的威力加持，得以轉女身成男子。轉變之後還如同天人一般，用天上的莊嚴之具來莊嚴自身，空中又降下美妙的天衣，繽紛墜落，增添了歡悅。像這樣的功德妙福田，如果有人不能如實地去做，這個人就缺少福報，果實和利益都是虛假的，被愚癡等煩惱怨恨所束縛。』

說完這些偈頌，表達了讚歎之情后，那時那位男子親眼見到這樣的現世果報之事，心中便自己思量著：

【English Translation】 English version 『When one performs pure giving with a single garment, the power of continuous vows can transform a female body into a male form. How great are these vows and practices! How supremely wonderful!』 At that time, all the Devas (gods) and humans generated pure faith, and immediately rained down various celestial flowers in the sky, and played pure, wonderful, and delightful celestial music.

At that time, the man Kasi Sunari (Kasi Sunari), through the great majestic power of the Venerable Ananda (Ananda), fulfilled his wishes as he desired. Having witnessed such immediate karmic results, he generated the highest joy in his heart, and the hairs on his body stood on end with delight. He immediately arose and went before the Venerable Ananda, knelt on both knees, joined his palms together respectfully, and with sincere devotion, praised him with the following verses:

『I take refuge in the rare and inconceivable one, adorned with pure and wonderful merits. Today, I have no refuge other than you. It is because of you, Venerable One, that I have been given back my life. If I had not met you today, if I had not been saved by your pure and wise eyes, my remaining life would not have been able to continue. It is you, Venerable One, who have given me back my life today. How wondrous is the power of your merits! How wondrous is the joy you universally bestow upon sentient beings! Now, in the midst of ** (as it is in the original text) suffering, you skillfully provide protection for many. How wondrous! You are worthy of offerings, supremely rare, and perfectly pure. I express my heart of giving with a single garment, and your majestic power transforms the small into the great. Furthermore, a single garment is so small, yet I offer it to the Venerable Great Muni (Maha Muni). According to one's own desires, one can attain perfect fulfillment. This is the result manifested by your virtuous power. Like my former female body, which accumulated vast faults, through the blessings of the Venerable One's power, I was able to transform from a female body into a male form. The transformation is even like that of a Deva (god) or human, adorned with celestial ornaments. In the sky, wonderful celestial garments rain down, falling in profusion, increasing joy. Such a field of merit and wonderful blessings, if one is unable to practice it truthfully, that person will lack blessings, and their fruits and benefits will be empty, bound by afflictions such as ignorance and resentment.』

After reciting these verses and expressing his praise, the man, having witnessed such immediate karmic results, thought to himself:

我今所轉色相若斯，又復具觀愛非愛果，理事彰明，我今不復處白衣舍，應求出家。」作是念已，前詣尊者阿難所，頂禮雙足白言：「尊者！我今愿于尊者法中清凈出家，受具足戒成苾芻相，于尊者所誓修梵行。」

是時尊者阿難即為教授出家之法，乃至成苾芻已，斷諸煩惱證阿羅漢果。

當於爾時，日照商主並其妻室，先為金色童子離別憂苦慞惶馳逐，于王舍城中街衢巷陌，偃仆于地施起旋伏，進止盤桓驚憂迷亂，舉手擊身高聲唱言：「苦哉！我子！苦哉！我子！」哀聲逼迫而復涕泣。即時商主忽聞人言：「尊者阿難自空而來棄屍林中，為救護彼金色童子，廣為施作諸希有事。」日照商主並其妻室，聞是言已，如甘露水灌注心頂，發生極大歡喜之心，又如轉輪聖王受灌頂位最勝悅樂。即時從地宛轉而起，速速奔行出王舍大城詣棄屍林。

到已，乃見金色童子，如秋滿月清凈皎然，雲翳散空羅睺去障，近於尊者阿難安庠而坐。又見尊者大威德力，能生希有殊勝事相，天人驚異廣大神化。商主見已，即于尊者阿難發生最上清凈信奉奇特之心，全身委地禮尊者足。起已，重複雙膝著地，合掌恭敬諦誠瞻仰，大喜增極滿目淚流，乃向尊者阿難一心讚歎，說伽陀曰：

「奇哉！尊者大福力，　　廣大威神

【現代漢語翻譯】現代漢語譯本：我如今所貪戀的色相是這樣的，又完全看清了愛與不愛的果報，事理已經非常明白，我現在不再住在俗家了，應該尋求出家。』這樣想之後，（他）走到尊者阿難（Ananda，佛陀十大弟子之一）那裡，頂禮他的雙足，說道：『尊者！我現在希望在尊者的教法中清凈出家，受具足戒成為比丘，在尊者這裡發誓修持梵行。』當時尊者阿難就為他教授出家的方法，直到他成為比丘，斷除各種煩惱，證得阿羅漢果。當時，日照商主（Richao merchant）和他的妻子，因為金色童子（Golden Child）的離別而憂愁痛苦，驚慌失措地四處奔走，在王舍城（Rajagrha）的街巷裡，倒在地上又爬起來，來回徘徊，驚恐憂慮，舉手拍打身體，高聲呼喊：『苦啊！我的兒子！苦啊！我的兒子！』哀傷的聲音令人心碎，並且哭泣。這時商主忽然聽到有人說：『尊者阿難親自從空中來到尸林，爲了救護那個金色童子，廣行佈施，做了許多稀有的事情。』日照商主和他的妻子，聽到這些話后，就像甘露水灌注到頭頂，生起極大的歡喜心，又像轉輪聖王（chakravarti）接受灌頂一樣，感到無比的快樂。立刻從地上爬起來，迅速地奔出王舍大城，前往棄屍林。到了那裡，就看見金色童子，像秋天的滿月一樣清凈明亮，像雲彩散開，羅睺（Rahu）星離開遮蔽一樣，靠近尊者阿難，安詳地坐著。又看見尊者具有大威德力，能夠產生稀有殊勝的景象，令天人和人都感到驚異，具有廣大的神通變化。商主看見后，立刻對尊者阿難生起最上清凈的信仰和敬佩之心，全身倒在地上，禮拜尊者的雙足。起來后，再次雙膝跪地，合掌恭敬，專注地瞻仰，極度歡喜，滿眼淚水，於是向尊者阿難一心讚歎，說了這首伽陀（gatha）：『奇妙啊！尊者具有大福德力，廣大威神！』

【English Translation】 English version: 'Now, the form I cherish is like this, and I have fully seen the consequences of love and non-love. The principles are now very clear. I will no longer dwell in a layman's house; I should seek ordination.' After thinking this, he went to Venerable Ananda (Ananda, one of the ten great disciples of the Buddha), prostrated at his feet, and said, 'Venerable One! I now wish to be purely ordained in the Dharma of the Venerable One, receive the full precepts to become a Bhikshu (Buddhist monk), and vow to cultivate Brahma-conduct under the Venerable One.' At that time, Venerable Ananda taught him the method of ordination, until he became a Bhikshu, severed all afflictions, and attained the Arhat (one who has attained Nirvana) fruit. At that time, the merchant Richao (Richao merchant) and his wife, because of the separation from the Golden Child (Golden Child), were sorrowful and distressed, running around in panic. In the streets and alleys of Rajagrha (Rajagrha), they fell to the ground and got up again, pacing back and forth, frightened and worried, raising their hands to beat their bodies, and shouting loudly, 'Bitter! My son! Bitter! My son!' The sorrowful voice was heartbreaking, and they wept. At this moment, the merchant suddenly heard someone say, 'Venerable Ananda personally came from the sky to the corpse forest, in order to save that Golden Child, widely giving alms and doing many rare things.' The merchant Richao and his wife, after hearing these words, felt as if nectar had been poured on their heads, giving rise to great joy, and felt as happy as a Chakravarti (chakravarti) receiving the coronation. Immediately, they got up from the ground and quickly ran out of the great city of Rajagrha to the corpse forest. Having arrived, they saw the Golden Child, as pure and bright as the full moon in autumn, like clouds scattering and Rahu (Rahu) leaving the obstruction, sitting peacefully near Venerable Ananda. They also saw that the Venerable One had great power and virtue, capable of producing rare and extraordinary phenomena, astonishing gods and humans, and possessing great supernatural transformations. After seeing this, the merchant immediately developed the highest pure faith and reverence for Venerable Ananda, prostrating his whole body on the ground to worship the Venerable One's feet. After getting up, he knelt down again, respectfully joining his palms, gazing attentively, with extreme joy and tears in his eyes, and then praised Venerable Ananda wholeheartedly, reciting this gatha (gatha): 'Wonderful! The Venerable One has great merit and power, vast and mighty!'

極顯彰，　我今危逼惡難中，　　尊者善為作救護。　奇哉！悲愍大勝德；　　奇哉！妙智悉具圓。　汝一切智等世尊，　　最上清凈而明顯。　如我今時為子故，　　沉沒艱危苦海中，　尊者智慧大威光，　　方便善為我救拔。　若我今時不得值，　　尊者悲心為攝受，　我及妻子久已投，　　憂苦網中無出離。　尊者今時來降此，　　大悲威力所出生，　子已得渡憂海中，　　亦復出離憂險處。　憂繩昔縛今得脫，　　憂行遷流今亦停，　憂惑怖畏今已除，　　憂籠拘縶而今出。　不為憂泥所陷溺，　　不為憂刺所傷身，　不被憂蛇惡毒侵，　　不遭憂箭而射擊，　不使憂劍所斷割，　　不與憂怨相值遇，　憂惱大魚不相吞，　　不遭憂火而焚爇。　尊者今日善所作，　　妙光普照大眾會，　眾生凈眼悉開明，　　一切心意咸歡悅。　尊者其名慶喜尊，　　眾生利樂喜中生，　如是善開救度門，　　我今獲得大歡喜。」

爾時，日照商主說是伽陀贊尊者已，即同妻室前詣金色童子所，以子育之心增劇憐愛，趨前持抱再三撫惜，大喜增盈滿目垂淚。父母同時舉熙怡目諦觀童子，說伽陀曰：

「秋天滿月吉祥相，　　清凈身光普照明，　多種意願悉圓成，　　父母

【現代漢語翻譯】現代漢語譯本極顯彰！我現在正處於危難之中，尊者（尊稱）請慈悲救護我。奇妙啊！您擁有偉大的慈悲和殊勝的功德；奇妙啊！您具備圓滿的智慧。您是一切智者，等同於世尊（佛陀），最清凈而光明。就像我現在爲了孩子，沉沒在艱難危險的苦海中，尊者您擁有智慧和大威光，請以方便之法善巧地救拔我。如果我今天沒有遇到您，沒有得到尊者的慈悲攝受，我和我的妻子早就已經陷入憂苦的羅網中，無法脫離。尊者您今天降臨到這裡，是大悲威力的顯現，我的孩子已經得以渡過憂愁之海，也脫離了充滿憂慮的險境。憂愁的繩索過去束縛著我們，現在得以解脫，憂愁的遷流也停止了，憂愁的迷惑和怖畏現在已經消除，從憂愁的牢籠中解脫出來。不再被憂愁的泥潭所陷溺，不再被憂愁的利刺所傷害，不再被憂愁的毒蛇所侵擾，不再遭受憂愁之箭的射擊，不再被憂愁的劍所斬斷，不再與憂愁的怨敵相遇，不再被憂愁的大魚所吞噬，不再遭受憂愁之火的焚燒。尊者您今天所做的是多麼的善妙，您的妙光普照大眾集會，眾生的清凈之眼都得以開明，一切的心意都充滿歡悅。尊者的名字是慶喜尊，眾生的利益和快樂從中產生，您如此善巧地開啟救度之門，我今天獲得了極大的歡喜！'

這時，日照商主（人名）說完這些伽陀（偈頌）讚頌尊者后，就和妻子一起走到金色童子（指孩子）面前，以更加強烈的父母之愛憐愛孩子，上前抱著孩子，再三撫摸愛惜，心中充滿喜悅，眼含熱淚。父母同時用充滿喜悅的目光仔細地看著童子，說了以下伽陀：

'如同秋天的滿月，吉祥美好，清凈的身光普照四方，多種願望都得以圓滿，父母……'

【English Translation】 English version Extremely glorious! I am now in a dangerous and difficult situation; Venerable One, please kindly rescue and protect me. Wonderful! You possess great compassion and supreme merit; Wonderful! You are fully endowed with perfect wisdom. You are the all-knowing one, equal to the World Honored One (Buddha), most pure and radiant. Just as I am now, for the sake of my child, sinking in the difficult and dangerous sea of suffering, Venerable One, you possess wisdom and great majestic light, please skillfully rescue me with expedient means. If I had not met you today, and had not received the Venerable One's compassionate embrace, My wife and I would have long been trapped in the net of sorrow and suffering, unable to escape. Venerable One, your arrival here today is a manifestation of the power of great compassion, My child has already been able to cross the sea of sorrow, and has also escaped from the perilous place full of worries. The ropes of sorrow that once bound us are now untied, the flow of sorrow has also stopped, The delusion and fear of sorrow have now been eliminated, and we have been freed from the cage of sorrow. No longer trapped in the mire of sorrow, no longer wounded by the thorns of sorrow, No longer invaded by the venomous snakes of sorrow, no longer struck by the arrows of sorrow, No longer cut by the swords of sorrow, no longer encountering the enemies of sorrow, No longer swallowed by the great fish of sorrow, no longer burned by the fire of sorrow. What the Venerable One has done today is so wonderful, your wondrous light shines upon the assembly, The pure eyes of sentient beings are opened, and all hearts are filled with joy. The Venerable One's name is Venerable Joy, the benefit and happiness of sentient beings arise from it, You have so skillfully opened the door of salvation, and I have obtained great joy today!'

At that time, the merchant lord Sunillumination (name of a person), after reciting these Gathas (verses) in praise of the Venerable One, went with his wife to the golden child (referring to the child), with an even stronger parental love and affection for the child, went forward to hold the child, repeatedly caressing and cherishing him, his heart filled with joy and his eyes filled with tears. The parents simultaneously gazed at the child with joyful eyes, and spoke the following Gatha:

'Like the full moon in autumn, auspicious and beautiful, the pure light of the body shines everywhere, many wishes are fulfilled, parents...'

欣復見汝面。　紺目睛光赤銅相，　　修廣殊妙極端嚴，　斯由尊者所降臨，　　父母欣復見汝面。」

金色童子因緣經卷第七大正藏第 14 冊 No. 0550 金色童子因緣經

金色童子因緣經卷第八

譯經三藏朝散大夫試鴻臚卿光梵大師賜紫沙門臣惟凈等奉　詔譯

爾時，金色童子于生死過失心極厭離，即時告白其父母已，前詣尊者阿難所，頂禮雙足，作是白言：「我今愿于尊者法中清凈出家，受具足戒成苾芻相，于尊者所誓修梵行。」

是時，尊者阿難即為教授出家之法。乃至成苾芻已，于須臾間斷諸煩惱，證阿羅漢果。證是果已；以宿命智諦觀先世相續業因，乃見自身極具殊勝大福威力，即作是念：「我今雖獲如是福力，然其福命有所盡限，今我所得如斯之報，應由往昔造諸福因。我今宜應為諸眾生，開發福門令生尊重，亦復顯明自福威力。」作是念已，即時脫自身所著衣持用凈施，以神力故，一衣脫已一衣旋復自然出現，如是數數旋脫旋現，脫已還生其數廣多，于尊者阿難之前積而成聚。其所積衣殊妙無價，光明晃曜如初生日，又如閻浮檀金焰赫光聚，返覆觀瞻其光益麗。

爾時，在會一切大眾見是事已，心生驚異，咸作是言：「奇哉！希有！奇哉

【現代漢語翻譯】現代漢語譯本：『高興再次見到您的面容。您紺青色的眼睛閃耀著光芒，赤銅色的身相，修長寬廣，殊勝美妙，端正莊嚴，這都是由於尊者您降臨此地，父母才能高興地再次見到您的面容。』

《金色童子因緣經》卷第七大正藏第 14 冊 No. 0550 《金色童子因緣經》

《金色童子因緣經》卷第八

譯經三藏朝散大夫試鴻臚卿光梵大師賜紫沙門臣惟凈等奉詔譯

爾時，金色童子（指佛陀前世）對於生死的過失心生極度的厭離，隨即告訴他的父母后，前往尊者阿難（Ananda）處，頂禮阿難的雙足，說道：『我現在希望在尊者的佛法中清凈出家，受具足戒成為比丘（bhiksu），在尊者處發誓修習梵行。』

這時，尊者阿難即為他教授出家之法。乃至成為比丘后，在很短的時間內斷除各種煩惱，證得阿羅漢（Arhat）果位。證得此果位后，以宿命智仔細觀察前世相續的業因，於是見到自身具有殊勝的大福德威力，就想：『我現在雖然獲得如此福力，然而我的福命有所盡頭，我現在所得的這種果報，應是由於往昔所造的各種福德之因。我現在應該為各種眾生，開發福德之門，令他們生起尊重之心，也顯明我自身福德的威力。』這樣想后，隨即脫下自身所穿的衣服，持用來做清凈的佈施，以神通力的緣故，一件衣服脫下後，另一件衣服立刻又自然出現，這樣多次地脫下又出現，脫下後又生出，數量眾多，在尊者阿難之前堆積成堆。那些堆積的衣服殊勝美妙，價值連城，光明閃耀如同初升的太陽，又像閻浮檀金（Jambudvipa gold）的火焰般光芒四射，反覆觀看，那光芒更加美麗。

這時，在法會的一切大眾見到這件事後，心中感到驚異，都說：『奇妙啊！稀有啊！奇妙啊！』

【English Translation】 English version: 『Joyfully I see your face again. Your sapphire eyes shine with light, your copper-colored form, tall and broad, supremely wondrous and utterly dignified, Is due to the Venerable One's descending here, that parents joyfully see your face again.』

The Sutra of the Golden Youth's Karma, Volume 7 Taisho Tripitaka Volume 14, No. 0550, The Sutra of the Golden Youth's Karma

The Sutra of the Golden Youth's Karma, Volume 8

Translated by the Tripitaka Master Chao San Da Fu, Acting Honglu Qing, Guang Fan Master, the Purple-Robed Shramana, Chen Weijing, etc., by Imperial Decree

At that time, the Golden Youth (referring to the Buddha in a previous life) felt extreme revulsion towards the faults of birth and death, and immediately after informing his parents, he went before the Venerable Ananda (Ananda), prostrated at his feet, and said: 『I now wish to purely renounce the household life in the Venerable One's Dharma, receive the full precepts to become a bhiksu (bhiksu), and vow to cultivate Brahma-conduct at the Venerable One's place.』

At that time, the Venerable Ananda then taught him the Dharma of renunciation. After he became a bhiksu, in a very short time he severed all afflictions and attained the Arhat (Arhat) fruit. After attaining this fruit, he used his knowledge of past lives to carefully observe the karmic causes of his previous existences, and then saw that he possessed supremely great blessings and power. He then thought: 『Although I have now obtained such blessings, my life of blessings has its limits. The reward I have now obtained should be due to the various causes of blessings I created in the past. I should now open the door of blessings for all beings, causing them to generate respect, and also manifest the power of my own blessings.』 After thinking this, he immediately took off the clothes he was wearing and used them for pure giving. Due to his supernatural power, as soon as one piece of clothing was taken off, another piece of clothing would immediately and naturally appear. He took off and appeared clothes in this way repeatedly, and after taking them off, they were produced again, in great numbers, accumulating into a pile before the Venerable Ananda. The accumulated clothes were supremely wondrous and priceless, their light shining like the newly risen sun, and like the radiant flames of Jambudvipa gold (Jambudvipa gold). Looking at them repeatedly, the light became even more beautiful.

At that time, all the assembly present, seeing this event, were astonished and said: 『Wonderful! Rare! Wonderful!』

！希有！奇哉！福者有勝威力。奇哉！能作如是廣大威神福事。若此尊者所脫之衣相續不斷，即彼無價廣大妙衣，而應不能得其邊際。」

時金色尊者即以此衣先奉父母，然後以衣凈施尊者阿難等諸苾芻眾，乃至棄屍林中所共集會一切大眾，人各二衣施以被體，以其金色苾芻威神力故，如是普施，即彼衣聚而亦不盡。

是時，金色尊者以自神力踴身虛空，往詣王舍大城，普遍一切街衢巷中，脫自所著金色妙衣，數量廣大積而成聚；然後普遍王舍大城，高聲唱言：「諸人當知，我今脫自所著之衣普施一切，汝等隨應欲受用者恣其所取。」諸人聞已，于剎那間乃有無數百千人眾廣大集會，咸共瞻睹，遍王舍城街衢巷中，金色妙衣積廣大聚，如初生日光明照觸，又如閻浮檀金寶光晃曜；彼金色尊者高處空中威光焰赫，猶如金山吉祥熾盛。一切大眾睹是相已，咸生驚異，面目熙怡如海波相，俱作是念：「奇哉！奇哉！是事希有！此修何因果招如是，威神德力而悉殊特？我等若能知所修因如實作者，當所獲果威神亦然。」

是諸人眾隨樂欲心，既生疑念乃相議言：「今此尊者威神德力殊特若斯，此為久修戒禁行邪？為具天眼智邪？我等今時宜應請問。」時諸人眾互言議已，舉熙怡目合掌，向空諦誠瞻仰，歸命

【現代漢語翻譯】現代漢語譯本：『真是稀有！真是奇妙！有福之人擁有殊勝的威力。真是奇妙！能夠做出如此廣大威嚴神奇的福德之事。如果這位尊者所脫下的衣服能夠相續不斷，那麼那件無價的廣大美妙的衣服，也應該不能夠找到它的邊際。』

當時，金色尊者就用這件衣服先供奉父母，然後用這件衣服清凈地佈施給尊者阿難（Ānanda，佛陀的十大弟子之一）等各位比丘（bhiksu，佛教出家男眾），乃至佈施給尸林（墳場）中共同居住的一切大眾，每人兩件衣服用來遮蔽身體。因為金色比丘的威神力，這樣普遍地佈施，那堆衣服也沒有用盡。

當時，金色尊者用自己的神力，騰身到虛空中，前往王舍大城（Rājagṛha，古印度摩揭陀國的首都），普遍地在一切街巷之中，脫下自己所穿的金色美妙的衣服，數量廣大地堆積成堆；然後普遍地在王舍大城中，高聲唱言：『諸位應當知道，我現在脫下自己所穿的衣服，普遍地佈施給一切人，你們可以隨意地取用。』眾人聽了之後，在剎那之間就有無數百千人眾廣大地聚集，都共同瞻仰觀看，遍佈王舍城的街巷之中，金色的美妙衣服堆積成廣大的堆聚，如同初升的太陽光明照耀，又如同閻浮檀金（Jambudvipa，一種黃金）的寶光閃耀；那位金色尊者在高空中威光赫赫，猶如金山吉祥熾盛。一切大眾看到這種景象之後，都感到驚異，面容喜悅如同海浪，都這樣想：『真是奇妙！真是奇妙！這件事真是稀有！這個人修行了什麼因，才招感來如此威嚴神奇的德力而如此殊勝特別？我們如果能夠知道他所修的因，如實地去做，那麼所獲得的果報威神也會是這樣。』

這些人眾隨著各自的喜好，既生起了疑問，就互相商議說：『現在這位尊者的威神德力如此殊勝特別，這是因為長期修行戒律和禁行嗎？還是因為具有天眼智呢？我們現在應該請問他。』當時，這些人眾互相議論之後，舉起喜悅的目光，合起手掌，向著空中真誠地瞻仰，歸命。

【English Translation】 English version: 『How rare! How wonderful! The blessed one possesses superior power. How wonderful! Able to perform such vast and majestic blessed deeds. If the clothes that this venerable one takes off could continue without interruption, then that priceless, vast, and wondrous garment should not be able to find its edge.』

At that time, the venerable Golden One first offered these clothes to his parents, and then purely bestowed the clothes upon the venerable Ānanda (one of the Buddha's ten great disciples) and other bhiksus (Buddhist monks), and even to all the great assemblies dwelling in the charnel ground (cemetery), giving each person two garments to cover their bodies. Because of the venerable Golden Bhiksu's majestic power, even with such widespread giving, the pile of clothes was not exhausted.

At that time, the venerable Golden One, by his own divine power, leaped into the sky and went to the great city of Rājagṛha (the capital of the ancient Indian kingdom of Magadha), spreading throughout all the streets and alleys, taking off his own golden and wondrous clothes, accumulating them into vast piles; then, throughout the great city of Rājagṛha, he proclaimed in a loud voice: 『All of you should know that I am now taking off my own clothes and universally bestowing them upon everyone. You may take whatever you wish to use.』 Upon hearing this, in an instant, countless hundreds of thousands of people gathered in great numbers, all gazing and beholding the vast piles of golden and wondrous clothes accumulated throughout the streets and alleys of Rājagṛha, like the light of the rising sun illuminating everything, and like the radiant light of Jambudvipa gold (a type of gold). The venerable Golden One, high in the sky, shone with majestic radiance, like a golden mountain auspiciously blazing. Upon seeing this sight, all the great assemblies were amazed, their faces joyful like ocean waves, and they all thought: 『How wonderful! How wonderful! This event is rare! What cause did this person cultivate to attract such majestic and virtuous power that is so unique and special? If we could know the cause he cultivated and practice it truthfully, then the majestic power of the results we obtain would also be like this.』

These assemblies, according to their individual desires, having given rise to doubts, discussed among themselves, saying: 『Now, this venerable one's majestic and virtuous power is so unique and special. Is this because of long-term cultivation of precepts and ascetic practices? Or does he possess the wisdom of the divine eye? We should ask him now.』 At that time, these assemblies, after discussing among themselves, raised their joyful eyes, joined their palms, and gazed sincerely towards the sky, taking refuge.

頂禮金色尊者，異口同音說伽陀曰：

「尊者所具大勝福，　　而應獲得天眼智，　能施如是大威神，　　尊者今應為我說。　若於此世或他世，　　欲求富樂及功德，　修何勝行得圓成？　　尊者今應為我說。　時彼尊者大正士，　　發起增勝悲愍心，　開明廣大歡喜言，　　妙音普遍諸方處。　我今宣說如是義，　　顯明開示汝諸人，　如其次第廣敷揚，　　汝等諦聽我所說。　我於此世及他世，　　所獲成就眾福門，　富樂功德等希奇，　　由修福故獲如是。　汝等厭離於諸苦，　　樂欲成就快樂者，　應當速修諸福因，　　即得福樂咸臻集。　諸有求成於樂果，　　此世或復他世中，　一切獲得定無疑，　　由修福故彼有果。　長者居士及商主，　　婆羅門等眾類人，　受諸富樂廣隨心，　　由修福故彼有果。　若於人中樂欲得，　　妻妾子息等眷屬，　善和圓滿適悅心，　　由修福故彼有果。　色相謙恭眾殊勝，　　開悅意目普觀瞻，　人中獲得妙威光，　　由修福故彼有果。　若於人中欲成就，　　眷屬圓具不破壞，　財寶受用悉無窮，　　由修福故彼有果。　欲具勝福及宿命，　　出言聞者皆信順，　人中常得眾所欽，　　由修福故彼有果。　若

【現代漢語翻譯】現代漢語譯本頂禮金色尊者，他們異口同聲地說偈頌：『尊者您具有極大的殊勝福報，並且應該已經獲得了天眼智（能看透世間一切現象的智慧），能夠施予如此巨大的威德神通，尊者現在應該為我們解說。如果在這個世界或者其他世界，想要追求財富、快樂和功德，修習什麼樣的殊勝行為才能圓滿成就？尊者現在應該為我們解說。』當時那位尊者大德，發起了更加增上的慈悲之心，開啟了開明而廣大的歡喜之言，美妙的聲音普遍傳向各個方向。『我現在宣說這樣的道理，明白地開示給你們這些人，按照次第廣泛地宣揚，你們仔細聽我說。我於此世和他世，所獲得的成就和眾多的福報之門，財富、快樂、功德等稀有奇妙的事物，都是由於修習福報而獲得的。你們如果厭惡各種痛苦，喜歡成就快樂的人，應當快速修習各種福報的因緣，就能得到福報和快樂全部聚集。諸位如果想要成就快樂的果報，無論是在這個世界還是在其他世界中，一切都能獲得，這一定沒有疑問，因為修習福報的緣故，它就會有果報。長者、居士以及商人，婆羅門等各種人，享受各種財富和快樂，廣泛地隨心所欲，都是由於修習福報的緣故，它就會有果報。如果在人群中想要得到，妻子、妾、兒子、女兒等眷屬，和睦、圓滿、舒適、喜悅，都是由於修習福報的緣故，它就會有果報。容貌端莊謙恭，各種殊勝，展開喜悅的眼睛普遍觀看，在人群中獲得美妙的威德光芒，都是由於修習福報的緣故，它就會有果報。如果在人群中想要成就，眷屬圓滿具足而不破壞，財富寶物受用全部無窮無盡，都是由於修習福報的緣故，它就會有果報。想要具備殊勝的福報和宿命，說出的話語聽者都相信順從，在人群中常常得到大眾的欽佩，都是由於修習福報的緣故，它就會有果報。

【English Translation】 English version Homage to the golden venerable one, who spoke the following verses in unison: 『Venerable one, you possess great and supreme merit, and should have attained the divine eye wisdom (the wisdom to see through all phenomena in the world), Able to bestow such great power and divine abilities, venerable one, you should now explain it to us. If in this world or other worlds, one desires to seek wealth, happiness, and merit, What kind of supreme practice should one cultivate to achieve perfect accomplishment? Venerable one, you should now explain it to us.』 At that time, that venerable great being, aroused an even greater compassion, Opened his enlightened and vast joyful words, his wonderful voice spread universally in all directions. 『I now proclaim such a principle, clearly revealing it to you all, Expounding it widely in due order, listen carefully to what I say. The achievements and numerous doors of blessings that I have attained in this world and other worlds, Wealth, happiness, merit, and other rare and wonderful things, are all obtained through cultivating blessings. If you are disgusted with all kinds of suffering and desire to achieve happiness, You should quickly cultivate the causes of all blessings, and then blessings and happiness will all gather together. If you wish to achieve the fruit of happiness, whether in this world or in other worlds, You will obtain everything without a doubt, because by cultivating blessings, it will have its result. Elders, lay practitioners, and merchants, Brahmins and other kinds of people, Enjoying all kinds of wealth and happiness, widely and as they please, are all because of cultivating blessings, it will have its result. If one desires to obtain among people, wives, concubines, sons, daughters, and other family members, Harmony, completeness, comfort, and joy, are all because of cultivating blessings, it will have its result. Dignified and humble appearance, all kinds of excellence, opening joyful eyes to gaze universally, Obtaining wonderful majestic light among people, are all because of cultivating blessings, it will have its result. If one desires to achieve among people, family members complete and not destroyed, Wealth and treasures enjoyed all without end, are all because of cultivating blessings, it will have its result. Desiring to possess supreme blessings and past lives, words spoken are believed and obeyed by listeners, Often receiving the admiration of the masses among people, are all because of cultivating blessings, it will have its result.

欲成就廣大福，　　在在生中常所隨，　人中受用稱悅心，　　由修福故彼有果。　人中若欲得成就，　　無數財寶悉豐盈，　久固無減復周圓，　　由修福故彼有果。　若欲北俱盧洲生，　　彼所生無我我所，　人中壽量數決定，　　由修福故彼有果。　所有田苗穀米等，　　不種自然能廣成，　人中受用得豐饒，　　由修福故彼有果。　劫波樹衣極殊妙，　　彼衣自然非造作，　隨意所用覆身支，　　由修福故彼有果。　又欲北俱盧洲生，　　人中受報無間斷，　歿已得生於天中，　　由修福故彼有果。　龍王勝報如天子，　　所食飯等蘇陀味，　地中受用天福因，　　由修福故彼有果。　王者威光勝吉祥，　　所得具足天無異，　人主尊崇勝福增，　　由修福故彼有果。　轉輪聖王及小王，　　隨應所獲地中主，　同彼天主大威光，　　由修福故彼有果。　若欲人中盡無餘，　　一切七寶等成就，　轉輪聖王用無窮，　　由修福故彼有果。　毗摩質多羅王等，　　一切阿修羅王眾，　受用常同帝釋天，　　由修福故彼有果。　最勝毗沙門天等，　　守護世間四天王，　種種受用歡喜增，　　由修福故彼有果。　天中歡喜妙園苑，　　是即天中勝受用，　常

【現代漢語翻譯】現代漢語譯本若想成就廣大的福報，這種福報會在每一次的生命中伴隨著你。在人間享受稱心如意的生活，這是因為修福的緣故而得到的果報。如果想在人間獲得成就，擁有無數的財寶，而且這些財寶長久穩固，不會減少，非常圓滿，這也是因為修福的緣故而得到的果報。如果想往生到北俱盧洲（Uttarakuru，四大部洲之一，以福報著稱），在那裡沒有『我』和『我的』的概念。在北俱盧洲，人的壽命是固定的，這也是因為修福的緣故而得到的果報。所有的田地、稻米等，無需種植就能自然生長，並且產量豐富。在人間享受豐饒的物產，這也是因為修福的緣故而得到的果報。劫波樹（Kalpa tree，能隨意變出所需物品的樹）所產的衣服非常奇妙，這些衣服是自然產生的，並非人工製造。可以隨意使用這些衣服來遮蔽身體，這也是因為修福的緣故而得到的果報。如果想往生到北俱盧洲，在人間所受的福報不會中斷。死後還能往生到天界，這也是因為修福的緣故而得到的果報。龍王所獲得的殊勝果報如同天子一般，所食用的飯食等都具有蘇陀（Sudha，天上的美味食物）的味道。在地下享受天界的福報，這是因為修福的緣故而得到的果報。國王的威光非常吉祥，所獲得的享受與天界沒有差別。作為人間的君主，受到尊崇，福報不斷增長，這也是因為修福的緣故而得到的果報。轉輪聖王（Chakravartin，擁有統治世界的輪寶的理想君主）和小王，根據各自的業力成為大地上的一方之主。他們都擁有如同天主（Indra，帝釋天）一般的大威光，這也是因為修福的緣故而得到的果報。如果想在人間完全獲得一切七寶（seven treasures，佛教中象徵吉祥的七種寶物），成為轉輪聖王，享用無盡的寶藏，這也是因為修福的緣故而得到的果報。毗摩質多羅王（Vemacitrin，阿修羅王）等一切阿修羅（Asura，非天，一種神道生物）王眾，所享受的快樂常常與帝釋天（Indra，天神之王）相同，這也是因為修福的緣故而得到的果報。最殊勝的毗沙門天（Vaishravana，北方守護神）等守護世間的四大天王（Four Heavenly Kings），他們的各種享受和喜悅不斷增長，這也是因為修福的緣故而得到的果報。天界中充滿歡喜的奇妙園林，這就是天界殊勝的享受。常常

【English Translation】 English version To achieve vast merit, which constantly accompanies you in every life, To enjoy a life in the human realm that is pleasing to the heart, this is the result of cultivating merit. If you wish to attain success in the human realm, with countless treasures in abundance, And these treasures are long-lasting, undiminished, and complete, this is the result of cultivating merit. If you wish to be born in Uttarakuru (one of the four continents, known for its blessings), where there is no concept of 'I' or 'mine', In Uttarakuru, the lifespan is fixed, this is the result of cultivating merit. All fields, rice, and grains, without planting, can naturally grow abundantly, To enjoy abundant produce in the human realm, this is the result of cultivating merit. The clothes produced by the Kalpa tree (a tree that can produce anything desired) are extremely wonderful, these clothes are naturally formed, not man-made, You can freely use these clothes to cover your body, this is the result of cultivating merit. If you wish to be born in Uttarakuru, the blessings you receive in the human realm will not be interrupted, After death, you can be reborn in the heavens, this is the result of cultivating merit. The Dragon Kings receive rewards as glorious as those of the gods, and the food they eat tastes like Sudha (heavenly ambrosia), To enjoy heavenly blessings on earth, this is the result of cultivating merit. The king's majesty is auspicious, and the possessions he obtains are no different from those in heaven, As the ruler of men, he is revered, and his merit increases, this is the result of cultivating merit. The Chakravartin (wheel-turning king, an ideal monarch with a world-ruling wheel) and lesser kings, according to their karma, become lords of the earth, They all possess great majesty like that of Indra (king of the gods), this is the result of cultivating merit. If you wish to completely obtain all seven treasures (auspicious symbols in Buddhism) in the human realm, To become a Chakravartin and enjoy endless treasures, this is the result of cultivating merit. Vemacitrin (king of the Asuras) and all the Asura (demigods) kings, Their enjoyment is often the same as that of Indra (king of the gods), this is the result of cultivating merit. The most excellent Vaishravana (guardian of the north) and the Four Heavenly Kings who protect the world, Their various enjoyments and joys constantly increase, this is the result of cultivating merit. The wonderful gardens full of joy in the heavens, this is the supreme enjoyment in the heavens. Constantly

同天女戲園中，　　由修福故彼有果。　所有種種天王等，　　帝釋天主勝具足，　受用殊妙喜隨增，　　由修福故彼有果。　天中一切隨所欲，　　富樂受用悉無窮，　變化宮殿妙安居，　　由修福故彼有果。　天中十種勝功德，　　壽命色相勢力等，　一天增勝於一天，　　由修福故彼有果。　欲界種種勝上事，　　天中富樂等具圓，　自在受用欲界中，　　由修福故彼有果。　隨所悕望妙欲樂，　　天中受用悉如意，　所得不假勤力營，　　由修福故彼有果。　所有梵眾等諸天，　　修定行者居定地，　獲得離生喜樂門，　　由修福故彼有果。　修定者獲定生樂，　　愛盡妙樂復增勝，　得樂寂靜舍念成，　　由修福故彼有果。　所有諸佛聲聞眾，　　各具第一勝功德，　威神廣大悉圓成，　　由修福故彼有果。　于百劫中勤修習，　　得證緣覺菩提果，　圓成勝妙福威神，　　由修福故彼有果。　最勝無量無比喻，　　一切功德普莊嚴，　圓成正等正覺尊，　　由修福故彼有果。　美容盛年眾殊妙，　　高勝種族德莊嚴，　妓女眷屬福所招，　　隨意適悅而無礙，　修勝福故得生天，　　具天女等眾福果。　獲諸悅意福所生，　　一切所欲皆成就，　由

【現代漢語翻譯】現代漢語譯本在天女嬉戲的園林中，因為修習福德，他們才會有這樣的果報。所有種種的天王等等，帝釋天主（Indra，天神之王）最為殊勝具足，享受著殊勝美妙的快樂，喜悅也隨之增長，因為修習福德，他們才會有這樣的果報。天界中一切都隨心所欲，富足快樂的享受沒有窮盡，變化出美妙的宮殿安居其中，因為修習福德，他們才會有這樣的果報。天界中有十種殊勝的功德，如壽命、色相、勢力等等，一天比一天更加增勝，因為修習福德，他們才會有這樣的果報。欲界種種殊勝美好的事物，天界中富足快樂等一切都圓滿具足，在欲界中自在地享受，因為修習福德，他們才會有這樣的果報。隨心所欲地享受美妙的欲樂，在天界中一切受用都如意，所得來的一切都不需要勤勞營求，因為修習福德，他們才會有這樣的果報。所有梵眾（Brahmā』s assembly，梵天眾）等等諸天，修習禪定的人安住在禪定的境界中，獲得脫離生死的喜樂之門，因為修習福德，他們才會有這樣的果報。修習禪定的人獲得禪定所生的快樂，滅盡愛慾的妙樂更加增勝，獲得寂靜的快樂，捨棄雜念而成就，因為修習福德，他們才會有這樣的果報。所有諸佛和聲聞（Śrāvaka，佛陀的弟子）眾，各自具有第一殊勝的功德，威德神通廣大而圓滿成就，因為修習福德，他們才會有這樣的果報。在百劫的時間中勤奮修習，得以證得緣覺（Pratyekabuddha，獨立覺悟者）的菩提果，圓滿成就殊勝美妙的福德和威神力，因為修習福德，他們才會有這樣的果報。最為殊勝、無量、無可比喻，一切功德普遍莊嚴，圓滿成就正等正覺的佛陀，因為修習福德，他們才會有這樣的果報。美好的容貌、盛壯的年齡，眾多殊勝美妙的品質，高貴殊勝的種族，以德行來莊嚴自身，眷屬眾多都是福德所招感，隨心所欲地適意快樂而沒有障礙，修習殊勝的福德才能得以往生天界，具足天女等等眾多的福德果報。獲得諸多悅意的事情都是福德所生，一切所希望的都能成就，因為修

【English Translation】 English version In the pleasure gardens with celestial nymphs, they have these results because of cultivating merit. All the various Deva Kings (Deva, gods) and so on, with Indra (Indra, lord of gods) the most supreme and complete, enjoying exquisite and wonderful pleasures, with joy increasing accordingly, they have these results because of cultivating merit. Everything in the heavens is as they wish, with inexhaustible riches and pleasures, transforming into wonderful palaces to dwell in, they have these results because of cultivating merit. The heavens have ten kinds of supreme merits, such as lifespan, appearance, power, and so on, with each heaven surpassing the one before, they have these results because of cultivating merit. All the supreme and wonderful things of the desire realm, with riches and pleasures in the heavens complete and perfect, freely enjoying themselves in the desire realm, they have these results because of cultivating merit. Enjoying wonderful pleasures as they wish, with all enjoyments in the heavens as they desire, obtaining everything without laborious effort, they have these results because of cultivating merit. All the Brahmā』s assembly (Brahmā』s assembly, assembly of Brahma) and other devas, those who cultivate meditation dwell in the state of samadhi, attaining the gate of joy and bliss free from birth and death, they have these results because of cultivating merit. Those who cultivate meditation obtain the joy born of samadhi, with the wonderful joy of the cessation of desire increasing even more, attaining the joy of tranquility, accomplishing the abandonment of distractions, they have these results because of cultivating merit. All the Buddhas and Śrāvakas (Śrāvaka, disciples of the Buddha), each possessing the first and foremost merits, with majestic power and spiritual abilities vast and perfectly accomplished, they have these results because of cultivating merit. Diligently cultivating for hundreds of kalpas, attaining the Bodhi fruit of a Pratyekabuddha (Pratyekabuddha, solitary Buddha), perfectly accomplishing supreme and wonderful merit and majestic spiritual power, they have these results because of cultivating merit. The most supreme, immeasurable, incomparable, with all merits universally adorning, perfectly accomplishing the Thus Come One of Right and Equal Enlightenment, they have these results because of cultivating merit. Beautiful appearance, youthful vigor, numerous wonderful qualities, noble and supreme lineage, adorned with virtues, surrounded by a retinue brought about by merit, freely enjoying themselves without hindrance, cultivating supreme merit leads to rebirth in the heavens, possessing the fruits of merit such as celestial nymphs. Obtaining many pleasing things are born from merit, all that is desired is accomplished, because of cultivating

修福故得不斷，　　清凈勝慧所莊嚴。　因福能生凈信心，　　捷辯記念悉具足，　因福能宣可愛語，　　因福故獲大名稱，　一切皆由福所生，　　殊勝善妙眾功德。　不有世間妙樂事，　　不因福故而能成，　是故常求妙樂人，　　應當修集諸福聚。　我昔因修少福故，　　得值毗婆尸如來，　隨其樂欲得圓成，　　畢竟廣大勝成就。　我昔曾生六慾天，　　為彼天中自在主，　經歷多千俱胝生，　　彼彼天中受勝樂，　曾無苦惱無缺減，　　人中勝上亦復然。　轉輪王等最極尊，　　受諸富樂皆具足，　故知福有大威力，　　于彼在在所生中，　處處隨應我悉成，　　受諸福樂大自在。　色相多聞皆圓具，　　口出優缽羅花香，　妙音聞者適悅生，　　所發語言人愛樂，　我由往昔願力故，　　今所得福亦復然。　色相功德等具圓，　　見者咸生歡悅意，　此生家族極廣大，　　珍財富樂數難量，　閻浮檀金妙色衣，　　覆體莊嚴而可愛，　身諸分位廣周遍，　　馥郁猶如旃檀香；　其香勝妙眾普熏，　　隨風聞者生愛樂，　凡我所有諸求愿，　　衣服珍寶等樂具，　彼彼隨起思念時，　　我即一切皆成就。　大釋師子凈教中，　　我今已具出家法，　阿

羅漢果妙證成，　　居清涼地而寂靜。　我今只度於此生，　　而復不受於後有，　亦不還復來此間，　　已證無漏涅槃樂。　由宿業因所發起，　　現受果報極廣大，　我今所感事雖然，　　果報邊際亦不見。」

時，金色尊者說是伽陀已，有無數百千俱胝廣多人眾，得聞如是昔未曾有無限量不思議諸福事已，咸皆驚異發生最上希奇之心。即於世尊大師清凈教法至誠尊重，如其所欲隨自力能而行佈施，發大誓願作諸福事。

爾時金色尊者，普為一切城中大眾無數種類，開發福門令生信重，如應宣說諸福事已，即運神力自空而還棄屍林中，向尊者阿難等諸苾芻眾，次第禮足，退坐一面。

爾時國主阿阇世王，聞勇戾大臣先於園中，以憎嫉事于彼迦尸孫那利童女作無義利，金色童子本無過咎構成罪惡，將令殺害而使棄置，聞已悖然極生恚怒，觀視近臣而告敕曰：「汝今當知，此極惡人造斯惡行，汝應執往殞棄其命。」

時勇戾大臣隨從於王，亦在會中，忽聞如是王告敕已，懼死懷怖舉身顫掉，心目迷亂如火所焚，即起趨前忙然奔走。是時，王之臣佐及無數百千人眾俱生恚怒，競共馳走奔逐執取。是時多人既執持已，增劇嫌恚眾共打擊，痛苦逼身不能制止。

爾時，勇戾大臣以其

【現代漢語翻譯】現代漢語譯本羅漢果妙證成，居住在清涼寂靜之地。我今生只度此一生，不再承受來世的果報，也不會再返回此地，已經證得無漏涅槃的快樂。由過去世的業力因緣所引發，現在承受的果報極其廣大，我今所感受的事情雖然如此，果報的邊際也無法看見。」

當時，金色尊者說完這些偈頌后，有無數百千俱胝（俱胝：古代印度計數單位，相當於千萬）的廣大人眾，聽聞了這樣過去從未有過的、不可思議的諸種福德之事後，都感到驚異，生起最上稀奇之心。即對世尊大師清凈的教法至誠尊重，按照自己的意願和能力行佈施，發大誓願，做各種福德之事。

當時金色尊者，普遍為城中大眾無數種類，開啟福德之門，使他們生起信心和尊重，如應宣說各種福德之事後，即運用神通之力，從空中返回尸林中，向尊者阿難等各位比丘眾，依次禮拜雙足，退坐在一旁。

當時國王阿阇世王（阿阇世王：古代印度摩揭陀國國王），聽到勇戾大臣先前在園中，因為憎恨嫉妒之事，對迦尸孫那利童女（迦尸孫那利童女：人名）做了沒有意義的事情，金色童子（金色童子：指金色尊者前世）本來沒有過錯卻被構陷罪惡，將要殺害並拋棄，聽后勃然大怒，看著身邊的近臣告誡說：「你們現在應當知道，這個極其惡劣的人造下這種惡行，你們應當把他抓去處死。」

當時勇戾大臣跟隨在國王身邊，也在會中，忽然聽到國王這樣告誡后，害怕死亡，心中恐懼，全身顫抖，心神迷亂如同被火焚燒，立即起身向前，慌忙奔走。這時，國王的臣佐及無數百千人眾都生起憤怒，爭相奔跑追趕抓捕。當時眾人抓住他后，更加憎恨，一起毆打，痛苦逼身無法制止。

當時，勇戾大臣用他的...

【English Translation】 English version Arhat (Arhat: one who is worthy) has perfectly realized the wonderful truth, residing in a cool and tranquil place. I will only pass through this one life, and will no longer be subject to future existence, Nor will I return to this place again, having already attained the joy of Nirvana (Nirvana: a state of perfect peace) without outflows. Due to the karmic (karmic: relating to karma) causes initiated in past lives, I am now receiving extremely vast retributions, Although the things I am experiencing now are such, the boundaries of the retributions are also unseen.'

At that time, after the Venerable Golden Hue spoke these verses, countless hundreds of thousands of kotis (kotis: an ancient Indian unit of counting, equivalent to ten million) of people, having heard of such unprecedented and inconceivable blessings, were all amazed and developed the most supreme and rare mind. They sincerely respected the pure teachings of the World Honored One, the great teacher, and according to their wishes and abilities, practiced generosity, made great vows, and performed various meritorious deeds.

At that time, the Venerable Golden Hue, universally for the countless kinds of people in the city, opened the gates of blessings, causing them to generate faith and respect. After appropriately proclaiming various meritorious deeds, he immediately used his supernatural powers to return from the sky to the charnel ground, and after prostrating himself at the feet of the Venerable Ananda (Ananda: one of the ten principle disciples of the Buddha) and the other Bhikshus (Bhikshus: Buddhist monks), he withdrew and sat to one side.

At that time, King Ajatasatru (Ajatasatru: King of Magadha in ancient India), heard that the minister Yonalita had previously done meaningless things to the maiden Kasisundari (Kasisundari: a person's name) in the garden due to hatred and jealousy, and that the golden boy (golden boy: referring to the previous life of the Venerable Golden Hue) was framed for crimes he did not commit, and was about to be killed and abandoned. After hearing this, he was furious and, looking at his close ministers, he admonished them, saying, 'You should know now that this extremely evil person has committed such evil deeds, you should seize him and put him to death.'

At that time, the minister Yonalita was following the king and was also in the assembly. Suddenly hearing the king's admonishment, he was afraid of death, his heart was terrified, his whole body trembled, and his mind was confused as if burned by fire. He immediately got up and rushed forward, running in a panic. At this time, the king's ministers and countless hundreds of thousands of people all became angry and ran to chase and capture him. At that time, after the people had seized him, they increased their hatred and beat him together, and the pain was unbearable.

At that time, the minister Yonalita used his...

危逼涕泣，前告尊者阿難言：「惟愿尊者，起救護心救我此苦，我今無主無救無歸，眾所厭棄命將殞謝。」

是時，尊者阿難即告眾言：「汝等且止！勿應致殺，我當告語國主大王。」時諸人眾聞尊者阿難如是語已，即時放舍不復執持。

是時，尊者阿難即當顧視阿阇世王，王審其意白尊者言：「若此勇戾大臣能于尊者法中清凈出家，乃至盡壽而為近事，我即如其尊者教敕今當放舍。」尊者答言：「其事如是。」時諸人眾聞是語已，其所打擊苦惱等事而悉制止。

複次，尊者阿難告金色尊者言：「汝以真實加持之力，令此勇戾大臣身諸痛苦悉得銷散輕安如故。」即時，金色尊者廣起利樂一切眾生深固之心，乃發真實加持之力，作如是言：「若法真實所言真實，今此勇戾大臣雖於我所作不饒益，我實于彼不起微細損害之意，此法真實，言真實者，速令此人身諸痛苦悉得輕安。」作是言時，彼勇戾大臣諸苦銷散輕安如故，即能升舉，乃于如來清凈教中深生信樂，前詣尊者阿難所，頂禮雙足作是白言：「我今愿于尊者法中清凈出家，受具足戒成苾芻相，于尊者所，誓修梵行。」

是時，尊者阿難即為教授出家之法，乃至成苾芻已。于須臾間斷諸煩惱，證阿羅漢果。證是果已，即時踴身處虛空中，出

【現代漢語翻譯】現代漢語譯本：他危懼逼迫，涕淚交流，向前告訴尊者阿難說：『惟愿尊者，發慈悲心救我脫離這苦難，我現在無依無靠，無人救助，無處可歸，被眾人厭惡拋棄，生命將要終結。』這時，尊者阿難就告訴眾人說：『你們暫且住手！不要殺他，我將去告訴國主大王。』當時眾人聽到尊者阿難這樣說后，立刻放開了他，不再抓著他。這時，尊者阿難就去看阿阇世王（Ajatasattu，印度摩揭陀國國王），國王明白他的意思，告訴尊者說：『如果這位勇猛暴戾的大臣能在尊者的佛法中清凈出家，乃至終身奉行近事男的職責，我就按照尊者的教導放了他。』尊者回答說：『就按你說的辦。』當時眾人聽到這話后，就停止了對他的打擊和折磨。接著，尊者阿難告訴金色尊者說：『請您用真實的加持之力，讓這位勇猛暴戾的大臣身上的痛苦全部消散，恢復輕安。』當時，金色尊者生起利益安樂一切眾生的深厚之心，於是發出真實的加持之力，這樣說道：『如果佛法真實不虛，我所說的話真實不虛，那麼，即使這位勇猛暴戾的大臣對我做了不利的事情，我對他也沒有絲毫的損害之意。以此佛法真實，言語真實的力量，迅速讓此人身上的痛苦全部消散，恢復輕安。』說完這話時，那位勇猛暴戾的大臣身上的痛苦全部消散，恢復輕安，立刻就能站起來，對如來清凈的教法生起深深的信樂，來到尊者阿難面前，頂禮雙足，這樣說道：『我現在願意在尊者的佛法中清凈出家，受具足戒，成為比丘，在尊者這裡，發誓修持梵行。』這時，尊者阿難就為他教授出家之法，直到他成為比丘。在很短的時間內，他就斷除了各種煩惱，證得了阿羅漢果（Arhat，斷盡一切煩惱，達到涅槃境界的聖人）。證得阿羅漢果后，立刻騰身飛到虛空中，發出...

【English Translation】 English version: He, seized by fear and distress, weeping and wailing, went before the venerable Ananda (阿難，Buddha's attendant) and said, 'Venerable one, I beseech you, with a heart of compassion, rescue me from this suffering. I am now without a master, without help, without refuge, despised and rejected by all, and my life is about to end.' At that time, the venerable Ananda said to the crowd, 'Stop! Do not kill him. I will inform the king.' When the crowd heard the venerable Ananda's words, they immediately released him and no longer held him captive. Then, the venerable Ananda looked at King Ajatasattu (阿阇世王，King of Magadha in India), and the king, understanding his intention, said to the venerable one, 'If this fierce and violent minister can purely renounce the world in the venerable one's Dharma, and even devote his life to the duties of a lay devotee, I will release him as the venerable one instructs.' The venerable one replied, 'Let it be so.' When the crowd heard these words, they ceased their beatings and torments. Furthermore, the venerable Ananda said to the venerable Golden One, 'With the power of your true blessing, may all the suffering of this fierce and violent minister be dispelled, and may he regain his former lightness and ease.' At that time, the venerable Golden One generated a profound and steadfast heart of benefiting and bringing joy to all beings, and then emitted the power of true blessing, saying, 'If the Dharma is true and the words are true, then even though this fierce and violent minister has acted unbeneficially towards me, I truly have no intention of harming him in the slightest. By the power of this true Dharma and true speech, may all the suffering in this person's body be quickly dispelled, and may he regain his lightness and ease.' As he spoke these words, all the suffering of that fierce and violent minister was dispelled, and he regained his lightness and ease. He was immediately able to rise up, and he developed a deep faith and joy in the pure teachings of the Tathagata (如來，another name for Buddha). He went before the venerable Ananda, prostrated himself at his feet, and said, 'I now wish to purely renounce the world in the venerable one's Dharma, receive the full ordination, become a Bhikshu (苾芻，Buddhist monk), and vow to practice the pure conduct under the venerable one.' At that time, the venerable Ananda taught him the Dharma of renunciation, until he became a Bhikshu. In a short time, he severed all defilements and attained the fruit of Arhat (阿羅漢果，a perfected being who has attained Nirvana). Having attained this fruit, he immediately leaped into the air and emitted...

現種種神變事等，普使一切在會大眾身意泰然。是時，勇戾苾芻從空而下，詣尊者阿難等苾芻眾前，次第禮足，退坐一面。

爾時，一切大眾見尊者阿難廣作如是大威神力希有事已，是諸大眾于尊者所極生最上清凈信重，咸皆歡喜，諦誠瞻仰。

尊者阿難，普為大眾隨其種類如應說法。是時會中無數百千人眾，聞所說已，其獲果利成證有差，會中或有證須陀洹果者，乃至或有證阿羅漢果者，有發聲聞菩提心者，乃至或有歸向佛者，信樂法者，尊重僧者，各各蒙益如應而住，彼日照商主並其妻室於此會中見諦開悟。

復有無數百千天人，發生清凈信重之心，雨天寶衣奏天妙樂，又復雨諸天中妙花，謂優缽羅花、缽訥摩花、俱母陀花、奔拏利迦花、曼陀羅花等，數量廣大積至於膝。又復普散種種天花，周遍充滿棄屍林中，起尊重心以伸供養。

金色童子因緣經卷第八大正藏第 14 冊 No. 0550 金色童子因緣經

金色童子因緣經卷第九

譯經三藏朝散大夫試鴻臚卿光梵大師賜紫沙門臣惟凈等奉　詔譯

爾時，國主阿阇世王得見如是人、天、大眾種種希有神變事已，發生最上清凈信重奇特之心，作是贊言：

「奇哉！奇哉！實未曾有。尊者阿難自功德力

【現代漢語翻譯】現代漢語譯本：這時，種種神奇的變化等，普遍使一切在會的大眾身心安泰。當時，勇戾苾芻從空中下來，到尊者阿難（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）等比丘眾前，依次禮拜他們的腳，然後退到一邊坐下。這時，一切大眾見到尊者阿難廣行如此巨大的威神之力和稀有之事後，這些大眾對尊者產生了最上清凈的信心和敬重，都非常歡喜，真誠地瞻仰著他。尊者阿難，普遍地為大眾隨著他們的根器和類別，如應說法。當時，法會中有無數百千人眾，聽了所說的法后，他們獲得的果報和成就的證悟各有不同，法會中有人證得須陀洹果（Srotaāpanna，預流果，小乘四果中的初果），乃至有人證得阿羅漢果（Arhat，小乘四果的最高果位），有人發起聲聞菩提心（Śrāvaka-bodhicitta，希求解脫的菩提心），乃至有人歸向佛（Buddha，覺悟者），信樂佛法，尊重僧團（Saṃgha，佛教僧侶團體），各自蒙受利益，如其所應而安住。彼日照商主和他的妻子也在這次法會中見諦開悟。又有無數百千天人，生起清凈的信心和敬重之心，降下天界的寶衣，演奏天界的妙樂，又降下天界中的各種妙花，即優缽羅花（Utpala，青蓮花）、缽訥摩花（Padma，紅蓮花）、俱母陀花（Kumuda，白蓮花）、奔拏利迦花（Puṇḍarīka，白睡蓮）、曼陀羅花（Mandala，曼陀羅花）等，數量廣大，堆積到膝蓋的高度。又普遍散佈各種天花，周遍充滿棄屍林中，以生起尊重之心來表達供養。金色童子因緣經卷第八大正藏第 14 冊 No. 0550 金色童子因緣經金色童子因緣經卷第九譯經三藏朝散大夫試鴻臚卿光梵大師賜紫沙門臣惟凈等奉詔譯這時，國王阿阇世王（Ajātaśatru，古印度摩揭陀國國王）得見如此人、天大眾種種稀有的神變事後，生起最上清凈的信心和敬重以及奇特之心，作這樣的讚歎：『奇哉！奇哉！真是前所未有。尊者阿難自身的功德力啊！』

【English Translation】 English version: At that time, all kinds of miraculous events universally brought peace and tranquility to the bodies and minds of everyone present. Then, the Bhikṣu（Buddhist monk）Vīryārati descended from the sky, approached the assembly of Bhikṣus including the Venerable Ānanda (Ānanda, one of the ten major disciples of the Buddha, known for his exceptional memory), prostrated at their feet in order, and withdrew to sit on one side. At that time, after all the assembly saw the Venerable Ānanda perform such great majestic and miraculous, rare events, these people developed the utmost pure faith and respect for the Venerable, and they were all delighted, gazing at him with sincere reverence. The Venerable Ānanda, universally for the assembly, preached the Dharma according to their respective capacities and inclinations. At that time, countless hundreds of thousands of people in the assembly, after hearing what was preached, had varying degrees of attainment and realization of the fruits. Some in the assembly attained the Srotaāpanna fruit (Srotaāpanna, 'stream-enterer', the first of the four stages of enlightenment in Theravada Buddhism), up to some attaining the Arhat fruit (Arhat, a 'worthy one' or 'perfected one', the highest stage of enlightenment in Theravada Buddhism), some generated the Śrāvaka-bodhicitta (Śrāvaka-bodhicitta, the aspiration for enlightenment of a disciple), up to some turning to the Buddha (Buddha, 'the awakened one'), believing in and delighting in the Dharma, respecting the Saṃgha (Saṃgha, the Buddhist monastic community), each receiving benefit and abiding accordingly. The merchant Narāditya and his wife also attained insight and enlightenment in this assembly. Furthermore, countless hundreds of thousands of Devas (Devas, deities) generated pure faith and respect, rained down celestial precious garments, played celestial wonderful music, and also rained down various wonderful flowers from the heavens, namely Utpala flowers (Utpala, blue lotus), Padma flowers (Padma, red lotus), Kumuda flowers (Kumuda, white lotus), Puṇḍarīka flowers (Puṇḍarīka, white water lily), Mandala flowers (Mandala, Mandala flower), etc., in vast quantities, piled up to knee-height. Moreover, they universally scattered various celestial flowers, completely filling the charnel ground, generating respect and making offerings. The Sutra of the Causes and Conditions of the Golden Youth, Volume Eight Taisho Tripitaka Volume 14, No. 0550, The Sutra of the Causes and Conditions of the Golden Youth The Sutra of the Causes and Conditions of the Golden Youth, Volume Nine Translated by the Tripiṭaka Master Chao San Da Fu Shi Honglu Qing Guangfan, the Purple-Robed Śrāmaṇa Chen Weijing, etc., by Imperial Decree At that time, King Ajātaśatru (Ajātaśatru, king of Magadha in ancient India), having seen such rare and miraculous events of humans and Devas, generated the utmost pure faith, respect, and a sense of wonder, and uttered these praises: 'Wonderful! Wonderful! Truly unprecedented. The power of the Venerable Ānanda's own merits!'

，殊勝若斯而極明顯，復能開發如來最上清凈教法大威神力。

「大哉！大哉！世尊如來、應供、正等正覺、最勝知見所宣無上清凈教法，付囑尊者大迦葉已，而彼尊者真實所作。

「苦哉！如來聖日隱沒。尊者阿難，自功德光，挺然明照，普遍諸方。

「苦哉！如來妙月隱沒，不常明照，如彼羅睺阿修羅王之所吞蝕。尊者阿難，自智慧月，舒光滿空，普遍照曜，如俱母陀花林茂盛開發。

「苦哉！如來已入涅槃，世間離散，極大憂苦，猶如炎光，熱惱侵逼；尊者清凈，大云普蔭，所演妙言，如甘露雨，灑潤世間，咸令歡悅。

「大哉！如來最勝意願；尊者正善，悉能圓滿。

「大哉！如來無上教法；尊者聞持，普能開示。

「大哉！如來無上教法；尊者荷擔，明顯若斯。

「奇哉！尊者于聲聞中，最上名稱，真實所作，能具如是，昔未曾有；自勝功德，大威神力，無邊眾生，利益成就，廣能開釋，彼一切智，大功德法。

「奇哉！尊者今能顯發，世尊大師大威神力，大悲所生，現饒益慧。」

爾時，阿阇世王如是稱歎尊者阿難已，發生最上信重之心，即起趨前全身委地，禮尊者足，然後旋起雙膝著地，身毛喜豎，合掌肅恭，說伽陀曰：

「歸命士

【現代漢語翻譯】現代漢語譯本：『如此殊勝而又極其明顯，又能開發如來最上清凈教法的大威神力。』『偉大啊！偉大啊！世尊如來（Tathagata）、應供（Arhat）、正等正覺（Samyaksambuddha）、以最殊勝的知見所宣說的無上清凈教法，已經付囑給尊者大迦葉（Mahakasyapa）了，而那位尊者真實地做到了。』『悲苦啊！如來的聖日隱沒了。尊者阿難（Ananda），以自身的功德之光，挺拔地明亮照耀，普遍照亮各個方向。』『悲苦啊！如來的妙月隱沒了，不再經常明亮照耀，就像被羅睺（Rahu）阿修羅王（Asura）所吞噬一樣。尊者阿難，以自身的智慧之月，舒展光芒充滿天空，普遍照耀，就像俱母陀花（Kumuda）林茂盛地開放一樣。』『悲苦啊！如來已經進入涅槃（Nirvana），世間離散，極大的憂愁痛苦，就像炎熱的光芒，熱惱侵逼；尊者清凈，像大云普遍廕庇，所演說的妙語，像甘露雨，灑潤世間，使一切都感到歡悅。』『偉大啊！如來最殊勝的意願；尊者以正直善良之心，全部能夠圓滿。』『偉大啊！如來無上的教法；尊者聽聞並受持，普遍能夠開示。』『偉大啊！如來無上的教法；尊者承擔重任，如此明顯。』『奇妙啊！尊者在聲聞（Sravaka）中，擁有最上的名稱，真實地做到了，能夠具備如此，過去未曾有過的；以自身殊勝的功德，大威神力，使無邊眾生，利益成就，廣泛地能夠開釋，那一切智（Sarvajna）的大功德法。』『奇妙啊！尊者現在能夠顯發，世尊大師的大威神力，大悲心所生，現在饒益的智慧。』當時，阿阇世王（Ajatasatru）如此稱讚尊者阿難之後，生起最上的信重之心，立即起身趨向前，全身委地，禮拜尊者的腳，然後轉身起身雙膝跪地，身上的毛因喜悅而豎立，合掌肅敬，說伽陀（Gatha）道：『歸命士』

【English Translation】 English version: 'So supremely excellent and exceedingly clear, it can further unfold the great majestic power of the Tathagata's (如來) supreme pure teachings.' 'Great indeed! Great indeed! The unsurpassed pure teachings proclaimed by the World Honored One, the Tathagata (如來), the Arhat (應供), the Samyaksambuddha (正等正覺), with the most excellent knowledge and vision, have been entrusted to the venerable Mahakasyapa (大迦葉), and that venerable one has truly accomplished it.' 'Alas! The sacred sun of the Tathagata (如來) has set. The venerable Ananda (阿難), with the light of his own merit, stands tall and shines brightly, illuminating all directions.' 'Alas! The wondrous moon of the Tathagata (如來) has set, no longer constantly shining brightly, as if swallowed by the Rahu (羅睺) Asura King (阿修羅王). The venerable Ananda (阿難), with the moon of his own wisdom, spreads its light filling the sky, universally illuminating, like the flourishing and blossoming of the Kumuda (俱母陀) flower forest.' 'Alas! The Tathagata (如來) has entered Nirvana (涅槃), the world is scattered, with great sorrow and suffering, like scorching flames, with burning afflictions pressing in; the venerable one is pure, like a great cloud universally providing shade, the wonderful words spoken are like nectar rain, sprinkling and moistening the world, causing all to rejoice.' 'Great indeed! The most excellent wishes of the Tathagata (如來); the venerable one, with upright goodness, is able to fulfill them all.' 'Great indeed! The unsurpassed teachings of the Tathagata (如來); the venerable one, having heard and upheld them, is universally able to reveal them.' 'Great indeed! The unsurpassed teachings of the Tathagata (如來); the venerable one bears the burden, so clearly.' 'Wonderful! The venerable one, among the Sravakas (聲聞), possesses the most supreme name, truly accomplishing, able to possess such as this, never before seen; with his own superior merit, great majestic power, enabling boundless beings to benefit and achieve, widely able to expound, that great meritorious Dharma of the All-Knowing One (Sarvajna 一切智).' 'Wonderful! The venerable one is now able to manifest the great majestic power of the World Honored One, the great teacher, born of great compassion, now benefiting wisdom.' At that time, King Ajatasatru (阿阇世王), having praised the venerable Ananda (阿難) in this way, generated the most supreme faith and respect, immediately arose and approached, prostrating his entire body on the ground, paying homage to the venerable one's feet, then turning and rising, kneeling on both knees, the hairs on his body standing up in joy, with palms joined in reverence, spoke the Gatha (伽陀), saying: 'I take refuge in the noble one.'

夫中最勝，　　歸命尊者多聞海，　歸命希有不思議，　　歸命荷擔佛教者，　我佛凈教大威力，　　奇哉！尊者正開示，　尊者希有復難思，　　善為世間作利益。　所有如來無上教，　　付囑迦葉大智尊，　迦葉囑累在當仁，　　尊者今時實所作。　尊者為我作善利，　　殊特思議所不及，　佛一切智功德門，　　今日普令生悟解。　云何如來希有事？　　尊者利益亦復然，　佛一切智大悲心，　　今時悉能為開曉。　尊者現處聲聞位，　　我之所見實希有，　如佛所發大悲心，　　廣為眾生作利益。　摩伽陀國多人眾，　　快哉！今日得善利，　一切放逸諸眾生，　　因尊者故獲利益。　如來凈教付尊者，　　等同如來分位中，　今日亦同善逝尊，　　廣大施作希有事。　因彼阿難聖尊者，　　廣現希奇大威力，　由斯想念正覺尊，　　諦誠歸命伸讚歎。　歸命世尊大無畏，　　頂禮正覺二足尊，　聲聞如是現威神，　　起發利益眾生事。　所有如來大威力，　　正善開曉令高顯，　世尊雖滅亦如存，　　尊者善化無空過。」

爾時，阿阇世王說是伽陀贊尊者已，乃發問言：「尊者！日照商主並其妻室宿修何因？現招果報其勝若斯，居家巨富財寶豐盈，于佛

【現代漢語翻譯】現代漢語譯本最殊勝啊，我歸命于多聞海般的尊者（Venerable）！我歸命于稀有不可思議的尊者，歸命于荷擔如來佛教的尊者！我佛陀清凈的教法具有大威力，奇妙啊！尊者您正在開示。尊者您是如此稀有且難以思議，善於為世間帶來利益。所有如來無上的教法，都已咐囑給大智慧的迦葉尊者（Kashyapa）, 迦葉尊者又囑託給您這位當仁不讓的尊者，尊者您現在所做的一切正是如此。尊者您為我帶來了善利，這是特別且思議所不及的。佛陀一切智慧的功德之門，今天普遍地使我們生起悟解。如來是怎樣的稀有？尊者您的利益也是如此。佛陀一切智慧的大悲心，今天您都能為我們開示曉喻。尊者您現在處於聲聞（Shravaka）的地位，我所見到的真是稀有。如同佛陀所發的大悲心，廣泛地為眾生帶來利益。摩伽陀國（Magadha）的眾多人民，多麼快樂啊！今天得到了善利。一切放逸的眾生，都因為尊者您的緣故而獲得利益。如來的清凈教法咐囑給尊者您，您等同於如來的地位。今天您也如同善逝（Sugata）世尊一樣，廣大的施作稀有的事情。因為阿難聖尊者（Ananda）的緣故，廣泛地顯現稀奇的大威力。由於思念正覺世尊，我以真誠的心歸命並伸出讚歎。歸命於世尊大無畏，頂禮正覺二足尊。聲聞弟子也能如此顯現威神，發起利益眾生的事業。所有如來的大威力，您都正確且善巧地開示曉喻，使其高顯。世尊雖然已經涅槃，卻也如同存在一般，尊者您的教化沒有空過。

這時，阿阇世王（Ajatasattu）說完這些讚頌尊者的伽陀（Gatha）后，便發問說：『尊者！日照商主和他的妻子過去修了什麼因？現在感召的果報如此殊勝，居家巨富，財寶豐盈，對佛

【English Translation】 English version Most excellent, I take refuge in the Venerable One, an ocean of learning! I take refuge in the rare and inconceivable, I take refuge in the one who bears the burden of the Buddha's teachings! My Buddha's pure teachings possess great power, how wondrous! The Venerable One is rightly expounding. Venerable One, you are so rare and difficult to comprehend, skillfully creating benefit for the world. All the unsurpassed teachings of the Tathagata (Thus Gone One), have been entrusted to the wise Venerable Kashyapa (Kashyapa), Kashyapa entrusted them to you, the deserving one, Venerable One, what you are doing now is truly what was intended. Venerable One, you bring me benefit, which is special and beyond comprehension. The gate of the Buddha's all-knowing wisdom, today universally causes us to generate understanding. How rare is the Tathagata? So too is your benefit, Venerable One. The all-knowing wisdom and great compassion of the Buddha, today you are able to reveal and explain to us. Venerable One, you are now in the position of a Shravaka (Hearer), what I see is truly rare. Like the great compassion that the Buddha generated, you widely create benefit for sentient beings. The many people of Magadha (Magadha), how joyful! Today they have obtained benefit. All the heedless beings, because of you, Venerable One, have obtained benefit. The pure teachings of the Tathagata are entrusted to you, Venerable One, you are equal to the position of the Tathagata. Today you are also like the Sugata (Well-Gone) World Honored One, greatly performing rare deeds. Because of the holy Venerable Ananda (Ananda), you widely manifest rare and great power. Due to contemplating the Perfectly Awakened World Honored One, I sincerely take refuge and extend praise. I take refuge in the fearless World Honored One, I prostrate to the Perfectly Awakened Two-Footed One. The Shravaka disciples can manifest such majestic power, initiating deeds that benefit sentient beings. All the great power of the Tathagata, you correctly and skillfully reveal and explain, making it highly manifest. Although the World Honored One has passed away, it is as if he still exists, your teachings, Venerable One, are not in vain.

At that time, King Ajatasattu (Ajatasattu), after reciting these Gathas (verses) praising the Venerable One, then asked: 'Venerable One! What cause did the merchant Suryadyota (Suryadyota) and his wife cultivate in the past? That they now experience such excellent results, living in a wealthy home, abundant in riches and treasures, and towards the Buddha'

法中見諦開悟。

「又，彼迦尸孫那利苾芻及勇戾苾芻，復修何因？此世巨富，廣積財寶，上族中生，于佛法中出家修道，斷諸煩惱證阿羅漢果。

「彼金色苾芻往昔修因，其復云何？於此生中果報殊特，處於富盛上族中生，端嚴妙好身相具足，有金色光常所照曜，一切人眾美目觀瞻，金色妙衣自然覆體，遍身馥郁譬旃檀香，優缽羅花妙香口出，隨風聞者生愛樂心。生時空中自然而雨金色妙衣及俱母陀花，具如是等昔未曾有大威德事，而後于佛法中出家修道，斷諸煩惱證阿羅漢果。唯愿尊者，善為開示。」

是時，尊者告阿阇世王言：「大王當知，此等皆由過去累生修諸福因，至於今世果熟邊際。現受其報。

「大王！汝今諦聽！乃往過去九十一劫中有佛出世，號毗婆尸如來、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，城名滿度摩帝，其佛世尊游止於彼。

「是時，城中有一商主名曰妙耳，止其城內居家巨富，財寶廣多數量增盈與毗沙門天王富饒相等，于滿度摩帝城中家族最上無與等者。而彼商主以富盛故，擇其勝族娶以為妻，其後因同妻室嬉戲遊樂，妻即懷妊。乃至后時其子未生，彼妙耳商主與五百商人同爲伴侶，欲涉大海增盈息利，妻所懷

【現代漢語翻譯】現代漢語譯本：法中見諦開悟。

『此外，迦尸孫那利比丘（Kasisundarī Bhiksu，人名）和勇戾比丘（Yongli Bhiksu，人名），他們又修了什麼因，以至於今生如此富有，廣積財寶，出生于高貴的家族，在佛法中出家修行，斷除各種煩惱，證得阿羅漢果？』

『那位金色比丘（Jinse Bhiksu，人名）往昔修行的因緣又是如何？以至於此生果報如此殊勝，出生于富裕顯赫的家族，容貌端莊美麗，身相具足，有金色的光芒常常照耀，一切人都用美好的目光瞻仰他，金色的美妙衣服自然覆蓋身體，遍身散發著馥郁的香氣，如同旃檀香，口中散發出優缽羅花（Utpala，一種蓮花）的妙香，隨風聞到的人都生起愛慕喜悅之心。出生時空中自然降下金色的美妙衣服和俱母陀花（Kumuda，一種睡蓮），具備如此等等過去從未有過的大威德之事，然後才在佛法中出家修行，斷除各種煩惱，證得阿羅漢果。唯愿尊者，慈悲開示。』

這時，尊者告訴阿阇世王（Ajatasattu，古印度國王）說：『大王應當知道，這些人都是由於過去累生修習各種福德之因，到了今世果報成熟，顯現並承受這些果報。』

『大王！你現在仔細聽！在過去九十一劫之前，有佛出世，名號是毗婆尸如來（Vipassi-tathagata，過去七佛之一）、應供（Arhat，值得供養者）、正等正覺（Samyaksambuddha，完全覺悟者）、明行足（Vidyacarana-sampanna，具有智慧和德行者）、善逝（Sugata，善於去往解脫者）、世間解（Lokavidu，瞭解世間一切事理者）、無上士（Anuttara，無與倫比者）、調御丈夫（Purusadamyasarathi，善於調伏眾生者）、天人師（Sasta Devamanusyanam，天人和人類的導師）、佛（Buddha，覺悟者）、世尊（Bhagavan，受人尊敬者），城名叫滿度摩帝（Bandhumati），那位佛世尊就在那裡游化。』

『當時，城中有一位商人，名叫妙耳（Myo'er，人名），居住在城內，是巨富之家，財寶廣多，數量增盈，與毗沙門天王（Vaisravana，佛教護法神）的富饒相等，在滿度摩帝城中家族最為顯赫，無人能比。而那位商人因為富有，就選擇了一個高貴的家族娶為妻子，之後因為與妻子一同嬉戲遊樂，妻子就懷了孕。乃至後來，他的兒子還沒有出生，妙耳商人就與五百個商人一同結伴，想要出海增加財富和利潤，當時他的妻子已經懷孕……』

【English Translation】 English version: Enlightenment Through Insight into the Dharma.

『Furthermore, what causes did those Bhiksus Kasisundarī (Kasisundarī Bhiksu, a name) and Yongli (Yongli Bhiksu, a name) cultivate, that in this life they are so wealthy, accumulating vast treasures, born into noble families, renouncing the world to practice the Dharma, severing all afflictions, and attaining the fruit of Arhatship?』

『What were the past causes cultivated by that Golden Bhiksu (Jinse Bhiksu, a name)? That in this life his karmic rewards are so extraordinary, born into a wealthy and prosperous noble family, with a dignified and beautiful appearance, possessing a complete and perfect form, with golden light constantly illuminating him, all people gazing upon him with admiring eyes, golden and exquisite robes naturally covering his body, his entire being exuding a rich fragrance like sandalwood, and from his mouth emanating the exquisite fragrance of Utpala flowers (Utpala, a type of lotus), causing those who smell it on the wind to feel love and joy. At the time of his birth, golden and exquisite robes and Kumuda flowers (Kumuda, a type of water lily) naturally rained down from the sky, possessing such unprecedented great power and virtue, and then he renounced the world to practice the Dharma, severing all afflictions, and attaining the fruit of Arhatship. May the Venerable One kindly enlighten us.』

At that time, the Venerable One said to King Ajatasattu (Ajatasattu, an ancient Indian king): 『Great King, you should know that all of these are due to the accumulation of various meritorious causes in past lives, reaching the culmination of their fruition in this life, manifesting and receiving these rewards.』

『Great King! Listen attentively now! In the past, ninety-one kalpas ago, a Buddha appeared in the world, named Vipassi-tathagata (Vipassi-tathagata, one of the past seven Buddhas), Arhat (Arhat, worthy of offerings), Samyaksambuddha (Samyaksambuddha, perfectly enlightened one), Vidyacarana-sampanna (Vidyacarana-sampanna, endowed with wisdom and conduct), Sugata (Sugata, well-gone one), Lokavidu (Lokavidu, knower of the world), Anuttara (Anuttara, unsurpassed one), Purusadamyasarathi (Purusadamyasarathi, tamer of men), Sasta Devamanusyanam (Sasta Devamanusyanam, teacher of gods and men), Buddha (Buddha, enlightened one), Bhagavan (Bhagavan, blessed one), the city was named Bandhumati (Bandhumati), and that Buddha-Bhagavan resided and taught there.』

『At that time, in the city, there was a merchant named Myo'er (Myo'er, a name), residing within the city, a family of immense wealth, with vast treasures, increasing in quantity, equal in wealth to Vaisravana (Vaisravana, a Buddhist guardian deity), the most prominent family in the city of Bandhumati, unmatched by anyone. And that merchant, because of his wealth, chose a noble family to marry a wife, and later, because of playing and enjoying with his wife, she became pregnant. Even later, before his son was born, the merchant Myo'er, together with five hundred merchants, set out to sea to increase wealth and profit, at which time his wife was already pregnant...』

子胎藏漸增。即時商主與諸商眾，出離自舍遠適他邦，隨力營為稍集財利，然于彼中其財或為大火所焚，或為賊盜，或為家人同伴竊取分逐而去。

「其後妻室先所懷妊，時分滿足生一童子，膚體粗黑容貌醜惡，具十八種可厭惡相，身口穢污惡氣充盈，家人眷屬隨風聞者返面而去。又復童子當初生時，舍中火起財寶資生，焚爇竭盡無復遺余。

「時商主妻忙然持抱所生童子奔出其舍，舍中所有一切財物資生樂具，火既熾盛而竭焚爇，所焚無餘火乃自息。

「時商主妻即入殘破毀故舍中，坼自半衣敷展于地臥置童子，於是長吁而自傷嘆，即起思念妙耳商主涕泣而言：『苦哉！苦哉！我今何故如斯破散？』

「是時，商主宅中所有奴婢眷屬營力人等，見是火焚悉破散已，咸生驚怖：『豈非我等由此惡緣亦悉破壞？』共言議已，棄商主宅分散而去。唯一女使素懷孝義，即自思惟：『今此妙耳商主宅中資財焚蕩眷屬分離，寂寞無依，一何所有。商主之妻單己無侶無所依怙，我今不應亦效餘人棄捨而去，今且但同商主之妻相依而住。』又復思念：『此商主妻家財資具既為火焚，一日之餐尚未能備，計將奈何？計將奈何？』

「時彼女使作是念已，即詣妙耳商主諸有親族戚里之家。到已，告言：『

【現代漢語翻譯】現代漢語譯本

妻子腹中的胎兒逐漸長大。這時，商主（shāng zhǔ，指商人首領）和他的商隊離開了家，遠行到其他地方，盡力經營，慢慢積攢了一些財富。然而，在那些地方，他們的財富有的被大火燒燬，有的被盜賊偷走，有的被家人或同伴偷竊瓜分而去。之後，妻子懷的孕期滿，生下一個男孩，面板粗糙黝黑，容貌醜陋，具有十八種令人厭惡的相貌，身上和口中都污穢不堪，散發著惡臭，家人和親屬聞到氣味都轉過臉去。而且，這個男孩剛出生時，家中就發生了火災，所有的財物和生活用品都被燒燬殆盡，沒有留下任何剩餘。當時，商主的妻子慌忙地抱著剛出生的孩子跑出家門，家中所有的一切財物和生活用具，都被熊熊大火燒燬殆盡，沒有留下任何剩餘，火才自己熄滅。當時，商主的妻子走進殘破不堪的家中，撕下自己一半的衣服鋪在地上，把孩子放在上面，於是長長地嘆息，悲傷地自言自語：『苦啊！苦啊！我今天為什麼會如此家破人亡？』這時，商主家中所有的奴婢、家眷和傭工等，看到火災燒燬了一切，都驚恐萬分：『難道我們也要因為這個惡緣而遭受同樣的破壞嗎？』他們商議之後，便拋棄了商主的家，四散而去。只有一個女僕，平時就很有孝心和義氣，她心想：『現在妙耳商主（Miào ěr shāng zhǔ，人名，意為具有美妙聽覺的商人首領）的家中財產被燒燬，家眷離散，寂寞無依，一無所有。商主的妻子孤身一人，沒有伴侶，沒有依靠，我不應該像其他人一樣拋棄她離去，現在還是和商主的妻子相依為命吧。』她又想到：『商主妻子的家財已經被大火燒燬，連一天的飯食都無法準備，這該怎麼辦呢？這該怎麼辦呢？』當時，這個女僕這樣想之後，就去妙耳商主（Miào ěr shāng zhǔ）的各位親戚鄰居家。到了之後，她告訴他們說：

【English Translation】 English version

The child in the womb gradually grew. At that time, the merchant chief (shāng zhǔ, meaning the leader of merchants) and his fellow merchants left their homes and traveled far to other lands, striving to accumulate wealth as much as they could. However, in those places, their wealth was either burned by great fires, stolen by thieves, or secretly divided and taken away by family members or companions. Afterward, the wife's pregnancy reached full term, and she gave birth to a boy with rough, dark skin and an ugly appearance, possessing eighteen kinds of repulsive features. His body and mouth were filthy and filled with foul odors, causing family members and relatives to turn away upon smelling them. Moreover, when the boy was first born, a fire broke out in the house, and all the wealth and necessities were burned to ashes, leaving nothing behind. At that time, the merchant chief's wife hurriedly carried the newborn child and ran out of the house. All the wealth, possessions, and comforts within the house were consumed by the raging fire, leaving nothing behind. Only then did the fire subside on its own. At that time, the merchant chief's wife entered the dilapidated and ruined house, tore half of her garment, spread it on the ground, and laid the child upon it. Then, she sighed deeply and lamented to herself, saying, 'Bitter! Bitter! Why am I so utterly ruined today?' At this time, all the servants, family members, and laborers in the merchant chief's house, seeing that the fire had destroyed everything, were filled with terror: 'Could it be that we too will be destroyed by this evil fate?' After discussing it, they abandoned the merchant chief's house and scattered in all directions. Only one maidservant, who was usually filial and righteous, thought to herself: 'Now, the wealth of Miào ěr shāng zhǔ (妙耳商主, a personal name, meaning the merchant chief with wonderful hearing) has been burned, the family members have scattered, and he is lonely and helpless, with nothing left. The merchant chief's wife is alone, without a companion or support. I should not abandon her like the others. I will stay and depend on the merchant chief's wife for now.' She further thought: 'The merchant chief's wife's wealth has been burned by the fire, and she cannot even prepare a single day's meal. What should be done? What should be done?' At that time, after the maidservant had these thoughts, she went to the homes of the relatives and neighbors of Miào ěr shāng zhǔ. Upon arriving, she told them:

諸親當知，商主之妻於今居此貧困危急逼迫分位，汝等宜為善施方計養育救護。』

「時諸親族即如其言而為養育，其後非久親族舍中數數復現無義利事。諸親議言：『今此妙耳商主之子，極不吉祥而無福力，商主舍中由子生故一切破壞，若我諸親今時為其作養育者，我等舍中亦同於此非久破壞。何以故？此商主子聞其名者，尚生恐畏，況存養乎？』諸親即告彼女使言：『汝自今後，莫復來入我等舍中。』

「是時，女使為彼諸親眾殘毀已，即自惟忖：『今此商主之妻，於一切處都無依託，設何方計得存濟邪？或可今時我詣他舍求其傭力，隨得所直以用存養商主之妻。』時彼女使作是念已，即詣他舍執諸作役，計傭受直。得已，持歸營貿所餐，飼商主妻自身及子。其後母以所生童子具醜惡相，乃為立名醜相童子。

「是時，女使自後日日詣於他舍自竭微力，為彼營辦日中所食，工力既增酬直亦厚，一力無怠三命獲存，事雖如是然極艱苦。其妙耳商主之妻忽起思念：『我之舍中先有廣多奴婢、力人、親里、眷屬而悉捨去，唯此女使存養於我，我之餘命由彼而活，母族之中斯垂愛念，然其事系時久，彼力單獨營作日深豈無疲懈？彼既乏怠或捨去邪？又復一力營工價直至少，所得既微不能存養，我今宜應

【現代漢語翻譯】現代漢語譯本：『各位親屬應當知道，商主（商人首領）的妻子如今身處貧困危急的境地，你們應該想辦法好好地供養、養育和救護她。』

當時，各位親屬就按照她的話去做，供養和養育她。但不久之後，親屬家中屢次出現不吉利的事情。各位親屬商議說：『如今這個妙耳（名字）商主的兒子，非常不吉祥而且沒有福氣，商主的家因為這個兒子的出生而一切破敗。如果我們這些親屬現在供養他，我們的家也會像這樣，不久之後就破敗。為什麼呢？這個商主的兒子，聽到他的名字都會感到恐懼，更何況是供養他呢？』各位親屬就告訴那個女僕說：『你從今以後，不要再進入我們的家中。』

當時，女僕被那些親屬們拋棄之後，自己思量：『現在這個商主的妻子，在任何地方都沒有依靠，要用什麼方法才能生存下去呢？或許現在我可以去別人家找些傭工的活兒，隨便得到一些報酬，用來供養商主的妻子。』當時，這個女僕這樣想了之後，就到別人家去做各種雜活，計算著工錢。得到工錢后，就拿回來購買食物，供養商主的妻子、她自己和孩子。後來，母親因為所生的孩子相貌醜陋，就給他取名為醜相童子。

當時，女僕從那以後每天都到別人家竭盡全力地工作，為他們準備每天的食物，工作量增加，報酬也增加了，一個人努力工作，三條性命得以存活，事情雖然是這樣，但還是非常艱苦。那個妙耳商主的妻子忽然想起：『我的家中先前有很多奴婢、僕人、親戚、眷屬，但都離我而去了，只有這個女僕供養我，我的餘生都靠她活著，母親那邊也稍微有些愛憐，但是這件事持續了很久，她一個人努力工作，時間長了難道不會疲憊懈怠嗎？她如果疲憊懈怠了，或許就會離我而去吧？而且她一個人工作，工錢很少，得到的錢很少，不能維持生活，我現在應該……』

【English Translation】 English version: 'All relatives should know that the merchant chief's (leader of merchants) wife is now in a state of poverty, danger, and urgency. You should devise good plans to provide for, nurture, and protect her.'

At that time, the relatives acted according to her words and provided for and nurtured her. However, not long after, in the relatives' homes, inauspicious events repeatedly occurred. The relatives discussed, 'Now, this son of the merchant chief named Miao Er (name), is extremely unlucky and without fortune. The merchant chief's home has been ruined because of the birth of this son. If we relatives now provide for him, our homes will also be ruined in the same way before long. Why? This son of the merchant chief, even hearing his name causes fear, let alone providing for him!' The relatives then told the female servant, 'From now on, do not enter our homes again.'

At that time, the female servant, having been abandoned by those relatives, pondered to herself, 'Now, this merchant chief's wife has no support anywhere. What method can I use to survive? Perhaps now I can go to other people's homes to find some hired labor, and use whatever wages I receive to provide for the merchant chief's wife.' At that time, after the female servant had this thought, she went to other people's homes to do various chores, calculating the wages. After receiving the wages, she brought them back to buy food, providing for the merchant chief's wife, herself, and the child. Later, because the child born was ugly in appearance, the mother named him Ugly-faced Child.

At that time, from then on, the female servant went to other people's homes every day, exerting her meager strength to the utmost, preparing daily food for them. As the workload increased, the wages also increased. One person worked hard, and three lives were able to survive. Although things were like this, it was still extremely difficult. The wife of the merchant chief Miao Er suddenly thought, 'My home previously had many slaves, servants, relatives, and family members, but they have all left me. Only this female servant provides for me. My remaining life depends on her. My mother's side also shows some affection, but this matter has continued for a long time. She works hard alone, and after a long time, won't she become tired and lazy? If she becomes tired and lazy, perhaps she will leave me? Moreover, she works alone, and the wages are very little. The money she receives is too little to sustain life. I should now...'

自認宿業，釁累既然苦亦甘受，我當與彼女使同其傭力。』作是念已，即呼女使，同詣他舍計工取直持歸存養。

「然長者妻膚體細妙粗重難任，飢火所焚眾苦侵逼，于須臾間疲極迷悶，俯仰憩止涕泣長吁，即起思念妙耳商主悲苦而言：『苦哉！我今何故受斯破壞艱苦？豈非他人昔曾見我於國城中獨為勝上，富有家財一切具足。何故今日福力斯盡，於國城中最極破壞，日詣他舍傭力存養，多種忍受苦惱侵逼。』時商主妻苦惱逼故，瞻視女使涕泣而住。

「是時，女使轉增悲苦，亦復涕淚發如是言：『苦哉！苦哉！商主之妻昔居富威，身著妙衣種種嚴飾，妙香花鬘莊嚴其體，口中常復含咀妙香。時咽津液，又如天女，而常遊戲歡喜園中，飲食、衣服、諸妙珍寶莊嚴等具而悉豐足；奴婢、眷屬、親里知識內外昌盛，隨應所與悉得豐贍。何故今時如是破壞？所睹儀容誠堪傷痛，頭髮蓬亂塵垢污身，眾苦所侵舉體枯悴，片衣破弊膩穢增多，蚤虱縈纏惡氣充塞，國城之內最下卑苦，傭力他家營食存養，此破壞相實可悲傷。苦哉！福分速歸破壞。苦哉！富貴所成不久。苦哉！業報種種差別。』

「時彼女使如是傷嘆已，復說伽陀曰：

「『往昔身衣諸妙服，　　眾寶嚴具所莊嚴，　　昔日天女勝容儀，　　

【現代漢語翻譯】現代漢語譯本：『我自認為這是我前世的業報，既然惡緣已經造成，那麼苦果我也甘願承受。我應當和這個女僕一樣，靠出賣勞力來維持生計。』這樣想著，她就叫來女僕，一同前往別人家，靠做工掙錢來維持生活。

然而，長者（指妙耳商主）的妻子，過去肌膚細嫩嬌貴，難以承受粗重的勞作。又被飢餓的火焰所焚燒，各種痛苦侵襲逼迫，沒過多久就疲憊不堪，頭昏腦脹。她時而停下休息，時而抬頭嘆息，哭泣不止。她心想，妙耳商主（Miaoer Shangzhu）是如此的悲慘痛苦，便自言自語道：『我真是太苦了！我如今為何要遭受這般困苦的境地？難道不是因為過去人們在國都城池中看到我獨自尊貴無比，家財萬貫，一切都應有盡有嗎？為何今日我的福報已經耗盡，在這國都城池中最為落魄，每日都要去別人家做工來維持生計，忍受各種各樣的痛苦折磨？』這時，商主的妻子因為痛苦的逼迫，看著女僕，哭泣不止。

這時，女僕更加悲傷痛苦，也流著眼淚說道：『真是太苦了！太苦了！商主的妻子過去生活富足，身穿華麗的衣裳，各種裝飾品點綴，美妙的香氣和花環裝飾她的身體，口中常常含著香料。她嚥下的津液，也如同天女一般甘甜，常常在歡喜園中嬉戲玩耍，飲食、衣服、各種珍寶裝飾等用品都非常豐足；奴婢、家眷、親戚朋友內外興旺，無論需要什麼都能得到滿足。為何如今卻如此落魄？所看到的容貌真是令人傷心難過，頭髮蓬亂，身上沾滿灰塵污垢，被各種痛苦折磨，身體枯瘦憔悴，衣衫襤褸破舊，油膩污穢增多，跳蚤虱子纏身，渾身散發著難聞的氣味，在這國都城池中最為卑賤困苦，在別人家做工來維持生計，這般落魄的景象真是令人悲傷。可悲啊！福分這麼快就耗盡了。可悲啊！富貴的生活如此短暫。可悲啊！業報是如此的千差萬別。』

這時，女僕如此傷心嘆息之後，又說了以下偈頌：

『往昔身穿各種華美的衣裳，各種珍寶裝飾點綴，昔日如同天女般美麗動人，

【English Translation】 English version: 『I acknowledge this as the result of my past karma. Since the unfortunate circumstances have already arisen, I will willingly endure the suffering. I should work as a hired laborer, just like this maidservant, to support myself.』 With this thought, she called the maidservant and together they went to other people's houses, earning wages to sustain their lives.

However, the wife of the Elder (referring to Miaoer Shangzhu) was accustomed to delicate and tender skin, making it difficult for her to endure heavy labor. Consumed by the flames of hunger and oppressed by various sufferings, she quickly became exhausted and dizzy. She would stop to rest, sighing and weeping. Thinking of how miserable Miaoer Shangzhu (Miaoer Shangzhu) must be, she said to herself, 『How bitter is my fate! Why am I now subjected to such hardship? Is it not because people once saw me in the capital city as uniquely superior, wealthy, and possessing everything? Why is it that today my blessings have been exhausted, making me the most destitute in the capital city, forced to work in other people's houses to survive, enduring all kinds of suffering?』 Overwhelmed by suffering, the merchant's wife looked at the maidservant and wept.

At that moment, the maidservant became even more sorrowful and tearfully said, 『How bitter! How bitter! The merchant's wife once lived in wealth and power, wearing exquisite clothes adorned with various ornaments, her body adorned with fragrant perfumes and garlands, her mouth always savoring fragrant spices. The saliva she swallowed was as sweet as that of a celestial maiden, and she often played and rejoiced in pleasure gardens, with abundant food, clothing, and precious jewels; servants, family members, relatives, and friends flourished both internally and externally, and whatever she desired was readily available. Why is she now so destitute? The sight of her is truly heartbreaking, her hair disheveled, her body covered in dust and dirt, afflicted by various sufferings, her body withered and emaciated, her clothes tattered and greasy, infested with fleas and lice, filled with foul odors, the most lowly and miserable in the capital city, working in other people's houses to sustain herself. This state of ruin is truly lamentable. Alas! Her blessings have quickly vanished. Alas! The wealth and glory she once possessed were short-lived. Alas! The karmic retributions are so varied.』

Having lamented in this way, the maidservant then spoke the following gatha (verse):

『In the past, her body was adorned with exquisite garments, Decorated with various precious ornaments, In the past, her appearance was like that of a celestial maiden,

今居陋巷增多苦。　　何故今時極如是，　　一切福分皆破壞？　　悴弱垢穢遍身支，　　片衣破弊而覆體。　　往昔儀容天女相，　　人開美目共觀瞻，　　而今醜惡鬼無殊，　　見者咸生於厭棄。　　往昔豐饒諸財寶，　　國城之內為最上，　　諸乞丐者施均行，　　於今困極而貧賤。　　往昔受用增歡悅，　　家族富貴廣豐盈，　　今時受報既昭然，　　廣多憂苦常隨逐。　　苦哉！輪迴堪毀責，　　苦哉！富貴定無常，　　世間快樂謝於前，　　決定苦惱后當受。』

金色童子因緣經卷第九大正藏第 14 冊 No. 0550 金色童子因緣經

金色童子因緣經卷第十

西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣法護等奉　詔譯

「爾時，妙耳商主之妻同其女使，日詣他舍傭力取直，以彼醜相童子福力衰竭業增上故，所得工直日漸微少。乃至其後，自日初出逮于晚際，倍力營工價無所得。又復最後處處營作皆罷，無復傭雇。

「時商主妻即與女使互相議言：『我等今時無傭力處，宜當週行乞丐。』言已，即時持一瓦器，自行乞食所有。醜相童子俟后成長能履步時，母即告言：『汝於今時，宜自乞食而用存養。』言已亦復授一瓦器。

【現代漢語翻譯】現代漢語譯本『如今居住在簡陋的巷子里，苦難增多。為何現在如此困頓，一切福分都被破壞？憔悴虛弱，污垢遍佈全身，僅用破舊的衣物遮蓋身體。往昔容貌如天女般美麗，人們睜大眼睛共同觀賞。而今醜陋得如同鬼一般，見到的人都心生厭惡。往昔擁有豐饒的財寶，在國都里是最富有的。對所有乞丐都慷慨施捨，如今卻困頓到了極點，貧賤至極。往昔享受著無盡的歡樂，家族富貴，廣闊豐盈。如今所受的報應如此明顯，眾多的憂愁苦難常常伴隨。苦啊！輪迴真是應該被譴責，苦啊！富貴必定無常。世間的快樂已經過去，註定要承受苦惱。』

金色童子因緣經卷第九大正藏第 14 冊 No. 0550 金色童子因緣經

金色童子因緣經卷第十

西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣法護（Dharmapala）等奉詔譯

『當時，妙耳（Miaoer）商主之妻和她的女僕，每天都去別人家做工掙錢，因為那個醜陋童子的福力衰竭，業力增長的緣故，所得的工錢日益減少。甚至到後來，從日出到日落，加倍努力地工作，卻一無所獲。而且最後，到處找工作都被拒絕，再也沒有人僱傭她們。

當時商主之妻就和女僕互相商議說：『我們現在沒有做工的地方了，應該四處乞討。』說完，就拿了一個瓦罐，四處乞討食物。醜陋童子後來長大，能夠走路的時候，母親就告訴他說：『你現在應該自己乞討食物來養活自己。』說完，也給了他一個瓦罐。

【English Translation】 English version 『Now I live in a humble alley, and my suffering increases. Why am I so miserable now, with all my blessings destroyed? I am haggard and weak, my body covered in filth, and I cover myself with tattered clothes. In the past, my appearance was like that of a celestial maiden, and people opened their beautiful eyes to gaze upon me. But now I am as ugly as a ghost, and those who see me feel disgusted. In the past, I had abundant wealth and was the richest in the kingdom. I generously gave to all beggars, but now I am extremely poor and destitute. In the past, I enjoyed endless joy, and my family was wealthy and prosperous. Now the retribution I receive is so clear, and many sorrows and sufferings constantly follow me. Alas! Rebirth is truly to be condemned, alas! Wealth and nobility are certainly impermanent. The happiness of the world has passed, and I am destined to suffer.『

The Sutra of Golden Boy's Karma, Volume 9 Taisho Tripitaka Volume 14 No. 0550 The Sutra of Golden Boy's Karma

The Sutra of Golden Boy's Karma, Volume 10

Translated by Dharmapala, Tripitaka Master of the Western Heaven, Grand Master Who Transmits Sanskrit, and Purple-Robed Shramana, etc., under Imperial Decree

『At that time, the wife of the merchant Miaoer (Miaoer, name of a merchant) and her maidservant went to work in other people's homes every day to earn money. Because the ugly boy's blessings were exhausted and his karma increased, the wages they earned decreased day by day. Eventually, from sunrise to sunset, they worked twice as hard but gained nothing. And in the end, they were rejected everywhere they sought work, and no one hired them anymore.

Then the merchant's wife discussed with her maidservant, saying, 『We have no place to work now, we should go begging everywhere.』 After saying this, she took a clay pot and went around begging for food. When the ugly boy grew up and was able to walk, his mother told him, 『You should now beg for food yourself to support yourself.』 After saying this, she also gave him a clay pot.』

「其子即時持器周行街衢巷陌乞食自資，以彼童子膚體粗黑容貌醜惡，具十八種可厭惡相，人所觀者掩面而去。凡所往詣他舍門首，以其枯瘦穢氣充盈，隨風聞者掩鼻而行。或以杖木、瓦石打擊驅逐而言：『速離我舍。』其猶蠕蟲，周行城邑砂礫雜穢處處充塞，隨所往處皆為杖木、瓦石打擲驅逐，奔馳求丐一食竟不能得，所持瓦器亦為打擊所碎。

「童子爾時為人惡賤，啼泣忙然奔詣母所。時母見已，拊膝哀傷，即作是言：『苦哉！我子艱危斯甚，彼何等人，無悲愍心不懼其罪？故打擊汝令受斯苦。』

「是時，童子哽咽啼泣說伽陀曰：

「『處處往詣於他舍，　　我本乞食而存養，　　翻為杖木及瓦石，　　見者皆來打擊我。』

「其母聞已，趨前持抱醜相童子，母大悲泣，說伽陀曰：

「『豈非汝于往生中，　　昔曾造作不善業？　　今被他人打擊汝，　　非汝現生之愆尤？　　汝身醜惡復枯瘦，　　一切樂事悉離散，　　貧窮困苦極艱危，　　無人為興悲恤意。　　苦哉！今時家散壞，　　子身傷損器用破，　　乞食之具既無成，　　何能乞丐而活命？　　父母離散子何托？　　家宅破壞善相衰，　　乞食之器一無存，　　今時何人復與汝？　　眷屬親愛及朋友

【現代漢語翻譯】現代漢語譯本：「他的兒子隨即拿著缽，在街巷裡乞討食物來維持生計。因為這個童子面板粗黑，容貌醜陋，具有十八種令人厭惡的相貌，人們看到他都掩面而去。凡是他去到的別人家門口，都因為他枯瘦且散發著穢氣，隨風飄散，人們聞到都捂著鼻子走開。有的人用棍棒、瓦片、石頭打擊驅趕他，並說：『快離開我的家。』他就像蠕蟲一樣，在城邑的砂礫雜物中到處遊走，無論走到哪裡，都被棍棒、瓦片、石頭打擲驅趕，奔波乞討，卻連一口飯都得不到，所持的瓦缽也被打碎。

「童子這時被人厭惡輕賤，哭泣著奔向他的母親。母親看到他后，撫摸著他的膝蓋，哀傷地說：『苦啊！我的孩子，你真是太艱難了，那些是什麼人，沒有悲憫之心，也不害怕罪過？竟然打你讓你受這樣的苦。』

「這時，童子哽咽啼哭，說了下面的伽陀（gāthā，偈頌）：

『到處去到別人家，我本想乞討食物來活命，卻反而被棍棒和瓦石對待，見到我的人都來打我。』

「他的母親聽了之後，快步上前抱住這個醜陋的童子，母親非常悲傷地哭泣，說了下面的伽陀：

『難道不是你前世造作了不善的業嗎？今生才會被他人打擊，這不是你今生的過錯啊！你身體醜陋又枯瘦，一切快樂的事情都離你而去，貧窮困苦，極其艱難，沒有人為你興起悲憫之心。苦啊！現在家破人散，孩子你身體受傷，器皿也破碎，乞討的工具都沒有了，怎麼能夠乞討活命呢？父母離散，孩子你依靠誰呢？家宅破壞，好的相貌也衰敗了，乞討的器皿一個都沒有了，現在還有誰會給你呢？親屬、親愛的人和朋友……』

【English Translation】 English version: 『His son immediately took a bowl and went around the streets and alleys begging for food to support himself. Because this boy's skin was rough and dark, his appearance was ugly, and he had eighteen kinds of repulsive features, people covered their faces and left when they saw him. Whenever he went to the door of someone else's house, because he was thin and filled with foul air, those who smelled it covered their noses and walked away. Some used sticks, tiles, and stones to beat and drive him away, saying, 'Quickly leave my house.' He was like a worm, wandering everywhere in the city among gravel and filth, and wherever he went, he was beaten and driven away with sticks, tiles, and stones, struggling to beg for even a single meal, which he could not obtain, and the earthen bowl he carried was also broken by the blows.

『At that time, the boy was hated and despised by people, and crying, he rushed to his mother. When his mother saw him, she stroked his knee and said with sorrow, 'Alas! My child, your hardship is extreme. What kind of people are they, without compassion and without fear of sin? They beat you and caused you to suffer such pain.'

『At that time, the boy sobbed and cried, and spoke this gāthā (verse):

『Everywhere I go to other people's houses, I originally intended to beg for food to survive, but instead I am treated with sticks and tiles, and those who see me come to beat me.』

『When his mother heard this, she rushed forward and embraced the ugly boy. The mother wept with great sorrow, and spoke this gāthā:

『Could it be that in your past lives you created unwholesome karma? That is why you are beaten by others in this life. This is not your fault in this present life! Your body is ugly and thin, all joyful things have left you, you are poor and miserable, extremely difficult, and no one has compassion for you. Alas! Now the family is broken and scattered, child, your body is injured, and your utensils are broken. You have no tools for begging, how can you beg for a living? Parents are separated, child, who do you rely on? The house is destroyed, and good fortune has declined. You have no begging bowl left, who will give you one now? Relatives, loved ones, and friends...』

，　　主宰尊長悉分離，　　乞食之器既無存，　　今時何人復與汝？　　何人見汝嬰貧病？　　于中能發勇猛心，　　苦哉！破壞至如斯，　　由汝先世中罪業？　　苦哉！汝是柔善人，　　何故無人為悲愍？　　人心堅硬鐵石同，　　損害猶如利刀斧，　　多種破壞復貧苦，　　于中寧忍起害心。　　見斯乞丐饑苦侵，　　無人勇發悲愍意，　　飢渴尪羸心疲極，　　離散破壞一物無。　　病苦縈纏熱惱侵，　　誠哉破壞中破壞，　　貧窮困苦愁憂面，　　飢渴侵陵逼迫聲，　　乾枯肩頸力微存，　　見者何人不悲軫？　　于中寧容打擊汝，　　由汝曩生憍倨心。　　今時疾病眾苦縈，　　極苦無人垂愍念，　　貧窮飢渴苦逼迫，　　乞丐周行何所成？　　或時極少見於前，　　鴉犬殘餘之棄食，　　苦哉！我身極無福，　　而無方計何所作？　　宿業斯為破壞因，　　業主所持今如是。』

「爾時商主之妻說是伽陀已，多種逼惱相續憂苦，于其所住殘破舍前暫時存息。以其醜相童子先被打擊流血污身，抱持居懷，瓦礫雜穢不凈盈滿，以手拂摩童子之身，徐徐而起詣衢巷中。見諸豪貴上族之子，或商主之子，及余富盛長者婆羅門等，身著殊妙迦尸迦衣潔白清凈，大價玩

【現代漢語翻譯】現代漢語譯本『主宰和尊長都已分離，乞討的器皿也已不復存在，現在還有誰會給你東西呢？有誰會看到你這幼小貧病的樣子？又有誰能從中生起勇猛的慈悲心呢？可悲啊！破壞到了如此地步，這都是由於你前世的罪業嗎？可悲啊！你如此柔弱善良，為什麼沒有人為你感到悲憫呢？人心堅硬如同鐵石一般，損害他人就像鋒利的刀斧一樣。經歷了各種破壞和貧困的折磨，怎麼忍心再對你生起加害之心呢？看到這些乞丐遭受飢餓的侵襲，沒有人能生起勇猛的悲憫之心。飢渴交加，身體虛弱，內心疲憊到了極點，離散破壞，一無所有。病痛纏身，飽受熱惱的侵襲，真是破壞中的破壞啊！貧窮困苦，面容愁苦，飢渴交加，發出痛苦的呻吟。乾枯的肩膀和脖頸，僅存一絲力氣，看到的人有誰不會感到悲傷呢？怎麼忍心再打擊你呢？這都是由於你前世的驕傲自大啊。如今疾病纏身，眾苦縈繞，極度痛苦卻沒有人垂憐，貧窮飢渴，痛苦逼迫，靠乞討又能得到什麼呢？有時能勉強看到一點點，那是烏鴉和狗吃剩的殘羹冷炙。可悲啊！我真是太沒有福報了，又沒有什麼辦法，該怎麼辦呢？宿世的業力是導致破壞的原因，業主所擁有的如今也變成這樣。』

『這時，商主的妻子說完這些偈頌后，各種逼迫惱害接連不斷，憂愁痛苦，在她所居住的殘破房屋前暫時休息。因為她那醜陋的兒子先前被人毆打，流血玷汙了身體，她便抱著他，懷裡滿是瓦礫雜物和污穢之物，她用手拂拭著兒子的身體，然後慢慢地起身走向街巷之中。她看到那些豪門貴族家的子弟，或是商主家的兒子，以及其他富有的長者和婆羅門等，身穿精美華麗的迦尸迦（Kashika）衣，潔白乾凈，價值連城。

【English Translation】 English version 'The masters and elders are all separated, The begging bowl no longer exists, who will give to you now? Who will see you, young, poor, and sick? Who among them can generate a courageous heart of compassion? Alas! Destruction has reached such a state, is it due to your past life's sins? Alas! You are so gentle and kind, why is no one compassionate towards you? People's hearts are as hard as iron and stone, harming others is like sharp axes and knives. Having experienced various destructions and poverty, how can one bear to harbor harmful intentions towards you? Seeing these beggars suffering from hunger, no one can generate a courageous heart of compassion. Suffering from hunger and thirst, the body is weak, and the mind is extremely exhausted, scattered and destroyed, possessing nothing. Afflicted by illness and tormented by heat, truly, it is destruction within destruction! Poor and distressed, with a sorrowful face, suffering from hunger and thirst, uttering cries of distress. With a withered shoulder and neck, only a little strength remains, who that sees this would not feel sorrow? How can one bear to strike you? It is due to your past life's arrogance. Now, afflicted by illness and surrounded by suffering, extremely painful, yet no one shows compassion, Poor, hungry, and oppressed by suffering, what can be achieved by begging around? Sometimes, one can barely see a little, the leftover scraps of food abandoned by crows and dogs. Alas! My body is extremely without merit, and there is no way to plan, what should I do? Past karma is the cause of destruction, what the owner possessed is now like this.'

'At that time, the merchant's wife, after saying these verses, was continuously afflicted by various oppressions and sorrows, and temporarily rested in front of her dilapidated house. Because her ugly son had been beaten earlier, his body was stained with blood, she held him in her arms, which were filled with rubble, debris, and filth. She wiped her son's body with her hand, and then slowly got up and went into the streets. She saw the sons of wealthy and noble families, or the sons of merchants, and other rich elders and Brahmins, wearing exquisite and beautiful Kashika (Kashika) garments, clean and pure, of great value.'

好真珠瓔珞耳珰環釧種種莊嚴，光潔殊妙花鬘眾飾。如是見已，回觀己身，居極艱苦困危分位。又復觀其醜相童子，貧窮困悴愁憂面相，即時長吁滿目垂淚，說伽陀曰：

「『往昔富饒皆滿足，　　眾寶莊嚴如寶山，　　家族廣大悉圓成，　　受用最上諸妙樂。　　今時子母具破壞，　　穢污之處為所歸，　　巧出多種乞丐言，　　竟無有人與食者。　　憂苦大海波浪深，　　逼惱怖畏無義利，　　大聲高振危苦增，　　貧窮深流今墜溺，　　險惡流中水族滿，　　破散波浪速復危，　　極惡大病違害深，　　貧窮浚流俱陷沒；　　病苦憂愁如箭射，　　師子吼聲振野中，　　眾鳥聚居憂卵中，　　貧窮憂苦亦如是。　　昔于善人不行施，　　不起清凈信施心，　　今時無福子母同，　　見諸樂事如怨隙。　　往昔不曾施乞人，　　厭棄鮮福下劣者，　　今生子母破壞時，　　艱難危逼苦同受。　　往昔地方諸賢聖，　　不曾恭敬復輕慢，　　今生子母破壞時，　　亦被他人所輕慢。　　昔曾觸嬈諸賢聖，　　或復打擊於他人，　　今生被他打擊時，　　杖木瓦石苦當受。　　昔不尊重於他人，　　或復出語而呵毀，　　今生子母破壞時，　　所向被他還毀責。　　先世

【現代漢語翻譯】現代漢語譯本她看到那些美好的真珠瓔珞（用珍珠串成的項鍊），耳珰（耳環），環釧（手鐲），以及種種華麗的裝飾，光彩潔凈，還有美麗的花鬘（花環）和各種裝飾品。看到這些之後，她回頭看看自己，身處極其艱苦困頓的境地。又看到那個面容醜陋的童子，貧窮困苦，面帶愁容，立刻長嘆一聲，滿眼淚水，說了下面的伽陀（偈頌）：『往昔富饒皆滿足，眾寶莊嚴如寶山，家族廣大悉圓成，受用最上諸妙樂。今時子母具破壞，穢污之處為所歸，巧出多種乞丐言，竟無有人與食者。憂苦大海波浪深，逼惱怖畏無義利，大聲高振危苦增，貧窮深流今墜溺，險惡流中水族滿，破散波浪速復危，極惡大病違害深，貧窮浚流俱陷沒；病苦憂愁如箭射，師子吼聲振野中，眾鳥聚居憂卵中，貧窮憂苦亦如是。昔于善人不行施，不起清凈信施心，今時無福子母同，見諸樂事如怨隙。往昔不曾施乞人，厭棄鮮福下劣者，今生子母破壞時，艱難危逼苦同受。往昔地方諸賢聖，不曾恭敬復輕慢，今生子母破壞時，亦被他人所輕慢。昔曾觸嬈諸賢聖，或復打擊於他人，今生被他打擊時，杖木瓦石苦當受。昔不尊重於他人，或復出語而呵毀，今生子母破壞時，所向被他還毀責。先世』

【English Translation】 English version She saw those beautiful pearl necklaces (zhenzhu yingluo), earrings (er dang), bracelets (huan chuan), and all kinds of gorgeous decorations, shining brightly and cleanly, as well as beautiful flower garlands (hua man) and various ornaments. Having seen these, she looked back at herself, finding herself in an extremely difficult and distressed situation. She also saw that ugly-looking child, poor and distressed, with a sorrowful face, and immediately sighed deeply, with tears in her eyes, and spoke the following gatha: 『In the past, I was rich and satisfied, adorned with many treasures like a treasure mountain, my family was large and complete, and I enjoyed the most supreme and wonderful pleasures. Now, both mother and child are ruined, returning to filthy places, cleverly uttering various begging words, yet no one gives us food. The sea of sorrow and suffering has deep waves, pressing with annoyance, fear, and meaninglessness, loud cries increase danger and suffering, and now I am drowning in the deep current of poverty. The treacherous stream is full of aquatic creatures, scattered waves quickly return to danger, extremely evil diseases deeply violate, and both poverty and deep currents engulf us; The pain of illness and sorrow shoots like arrows, the lion's roar shakes the wilderness, many birds gather and worry about their eggs, and poverty and suffering are also like this. In the past, I did not give to virtuous people, nor did I generate a pure and faithful giving heart, now both mother and child are without blessings, and we see all joyful things as enemies. In the past, I never gave to beggars, and I despised those with little fortune and inferior status, now in this life, when mother and child are ruined, we both endure hardship, danger, and suffering. In the past, I did not respect or even slighted the virtuous and holy people in various places, now in this life, when mother and child are ruined, we are also despised by others. In the past, I offended the virtuous and holy people, or even struck others, now in this life, when I am struck by others, I must endure the suffering of sticks, wood, tiles, and stones. In the past, I did not respect others, or even spoke words of criticism and slander, now in this life, when mother and child are ruined, wherever we go, we are criticized and blamed by others. In the past』

不曾尊重人，　　或復於他起輕慢，　　今生極惡苦難多，　　為他輕慢還隨逐。　　子母先世俱吝惜，　　見乞丐者不捨與，　　我今貧困衣亦無，　　他人還復不沾施。　　往昔或於他人事，　　多興違礙及障難，　　今生眷屬悉分離，　　徒增苦惱長悲泣。　　往昔遲留及失時，　　不施他人床臥等，　　今生荊棘地中眠，　　報應昭明自當受。　　眾妙莊嚴諸床座，　　往昔不曾施善人，　　今生坐起地為床，　　廣多荊棘而叢聚。　　往昔不曾施鞋履，　　及彼乘輿諸樂具，　　今生踐履于地中，　　觸處廣多荊棘等。　　舍宅宵宿及器具，　　往昔慳心不曾施，　　恃其豪貴自尊高，　　雜穢聚中今墮入。　　往昔曾見枯悴人，　　炎渴之時須水飲，　　雖見不肯施清泉，　　今生面目極干悴。　　往昔貧人及親友，　　以饑苦故來求食，　　不起尊重凈施心，　　今生無食自荒亂。　　昔見他人利樂事，　　強生多種嫉恚心，　　於今還感卑下人，　　他來於己生瞋恚。　　子母往生恃豪族，　　於他常起憍倨心，　　或復觸嬈有德人，　　今招極惡苦甘受。　　無始輪迴生死海，　　一切病苦大怖畏，　　不曾施藥為蠲除，　　今招大病常縈逼。

【現代漢語翻譯】現代漢語譯本不曾尊重他人，或者對他人產生輕慢之心，今生就會遭受極大的痛苦和磨難，並且被他人輕慢的果報也會如影隨形。母子前世都非常吝嗇，見到乞丐不肯施捨，導致我今生貧困潦倒，衣不蔽體，別人也不肯施捨給我。過去常常阻礙和妨害他人做事，導致今生與親人眷屬分離，徒增苦惱，長久悲傷哭泣。過去遲延或錯過時機，不施捨他人床鋪等物，導致今生只能在荊棘叢生的地上睡覺，這是因果報應，理應承受。過去不曾將精美莊嚴的床座佈施給善人，導致今生只能坐在地上，以地為床，周圍遍佈荊棘。過去不曾佈施鞋子和車輛等交通工具，導致今生只能赤腳行走于土地上，到處都是荊棘。過去吝嗇，不肯將房屋和器具施捨給他人住宿，仗著自己豪門貴族的身份而驕傲自大，導致今生墮入污穢之地。過去曾見到乾渴憔悴的人，在炎熱乾渴的時候需要水喝，即使看到了也不肯施捨清水，導致今生面容極其乾枯憔悴。過去貧窮的人和親友因為飢餓而前來乞討食物，卻不以尊重和清凈的心施捨，導致今生沒有食物，生活荒亂。過去看到他人獲得利益和快樂，就強行產生各種嫉妒和怨恨之心，導致今生感得卑賤的身份，他人對我生起嗔恨之心。母子前世仗著自己是豪門望族，常常對他人產生驕傲和傲慢之心，甚至冒犯和騷擾有德之人，導致今生招致極大的惡報，甘願承受痛苦。從無始以來的輪迴生死苦海中，充滿了一切疾病和痛苦，令人感到極大的恐懼，過去不曾施藥來消除這些痛苦，導致今生遭受大病的纏繞。

【English Translation】 English version Having never respected others, or having given rise to contempt for them, one experiences extreme suffering and hardship in this life, and the retribution of being despised by others follows closely. In a past life, a mother and child were both very miserly, unwilling to give to beggars, resulting in my being poor and destitute in this life, without clothes to cover my body, and others are unwilling to give to me. In the past, one often hindered and obstructed others' affairs, leading to separation from family and relatives in this life, increasing suffering and prolonged weeping. In the past, delaying or missing opportunities, not giving beds and other things to others, leads to sleeping on thorny ground in this life; this is karmic retribution, which one must bear. In the past, one never gave beautifully adorned beds to virtuous people, leading to sitting and lying on the ground in this life, with thorns clustered all around. In the past, one never gave shoes or vehicles and other means of transport, leading to walking barefoot on the ground in this life, with thorns everywhere. In the past, being stingy and unwilling to give houses and utensils for others to stay in, relying on one's noble status to be arrogant, leads to falling into a filthy place in this life. In the past, seeing withered and parched people needing water to drink in hot and thirsty times, one refused to give clear water even when seeing them, leading to an extremely dry and withered face in this life. In the past, poor people and relatives came seeking food because of hunger, but one did not give with respect and a pure heart, leading to being without food and living in desolation in this life. In the past, seeing others gain benefits and happiness, one forcibly generated various feelings of jealousy and resentment, leading to experiencing a lowly status in this life, and others generate anger towards oneself. In a past life, a mother and child relied on their noble lineage, often giving rise to pride and arrogance towards others, even offending and disturbing virtuous people, leading to inviting extreme evil retribution in this life, willingly enduring suffering. From the beginningless cycle of birth and death, the sea of suffering is full of all kinds of diseases and pain, causing great fear. In the past, one never gave medicine to eliminate these sufferings, leading to being constantly plagued by major illnesses in this life.

父母尊長修行者，　　乃至最下貧窮人，　　飲食沐浴不施沾，　　今生無福招貧苦。　　我今飢渴極疲悴，　　飲食衣服悉皆無，　　諸病諸苦逼迫心，　　今時何人為救護？　　子母今欲作奴婢，　　何人容許願承事，　　今時二命若獲存，　　此亦世間極難得。　　苦哉！先世不作福，　　苦哉！貧困今如是，　　而此國城大豐饒，　　無人為我作依怙。』

「時妙耳商主之妻說是伽陀已，忍受飢渴，身心憂惱，子母同處隨業而住。

「彼妙耳商主昔涉大海營貿資財，船舫破散沉溺所獲，浮一板木，仗一家童，涉歷艱危扶持得渡。路中求乞歸滿度摩城，近屆一村宿止。

「于彼有一耕人守護彼村，其人見此商主素曾識面，乃自思忖：『今此商主何故瘦悴容狀？若斯諒其所獲金寶財貨一切破散，唯仗家童扶持來此。我今或以商主之家焚蕩事緣而告語邪？或復商主后當自知？』念已，即時持水授與令其灌手，復以二菉豆餅奉之令食。

「時，妙耳商主自念：『我今不應空手而歸舍中。』乃取一餅留之懷中，次破一餅與童分食。食已，明旦漸次前進。而彼商主容貌枯悴，身力困疲，著弊垢衣漸至城邑。時醜相童子先在殘破舍中，至明旦時，忽自思念：『我今飢渴消瘦若此

【現代漢語翻譯】現代漢語譯本父母尊長和修行之人，乃至最下層的貧窮之人，如果對他們不施捨飲食和沐浴用品，今生就會沒有福報而遭受貧困。我現在飢渴疲憊到了極點，飲食和衣服都沒有，各種疾病和痛苦逼迫著我的內心，現在有誰能來救護我呢？我和我的孩子現在想做奴婢，有誰願意容許我們來侍奉呢？現在如果能保住我們母子二人的性命，這也是世間極難得的事情了。苦啊！前世沒有修福，苦啊！今生貧困到了這個地步，而這個國家和城市如此豐饒，卻沒有人為我提供依靠。』

當時，妙耳（Miaoer）商主的妻子說完這些偈頌后，忍受著飢渴，身心憂愁煩惱，母子一同隨業力而安住。

從前，妙耳（Miaoer）商主遠涉大海經營貿易，船隻破損沉沒，他抓住一塊木板，依靠一個家童，歷經艱難危險才得以渡過。在路途中乞討，返回滿度摩（Manduma）城，靠近一個村莊時停下來住宿。

在那裡，有一個耕田的人守護著那個村莊，這個人看到這位商主，覺得面熟，於是自己思忖：『現在這位商主為什麼如此消瘦憔悴？想必是他所獲得的金銀財寶全部破散了，只能依靠家童扶持來到這裡。我現在是否應該把商主家被焚燬的事情告訴他呢？還是等商主以後自己知道呢？』想到這裡，就立刻拿水給他洗手，又拿出兩個菉豆餅給他吃。

當時，妙耳（Miaoer）商主心想：『我現在不應該空手而歸。』於是拿出一個餅藏在懷裡，然後掰開一個餅和家童分著吃。吃完后，第二天早上漸漸地向前走。而那位商主容貌枯槁憔悴，身體睏乏疲憊，穿著破爛骯髒的衣服，慢慢地走到了城邑。這時，醜相（Chouxiang）童子先前在殘破的屋舍中，到了第二天早上，忽然自己思念：『我現在飢渴消瘦到了這種地步。

【English Translation】 English version Parents, elders, practitioners, and even the lowest of the poor, if they are not given food, drink, and bathing supplies, will have no blessings in this life and will suffer poverty. I am now extremely hungry, thirsty, and exhausted, without food or clothing. All kinds of illnesses and sufferings are pressing on my heart. Who can save me now? My child and I now wish to be slaves. Who would be willing to allow us to serve? If we two, mother and child, can survive now, it would be extremely rare in this world. It is bitter! I did not cultivate blessings in my previous life. It is bitter! I am so poor in this life. And this country and city are so prosperous, yet no one provides me with refuge.』

At that time, the wife of Merchant Miaoer (Miaoer, name of a merchant) spoke these verses, enduring hunger and thirst, with her mind and body troubled and distressed, mother and child abiding together according to their karma.

In the past, Merchant Miaoer (Miaoer, name of a merchant) traveled across the sea to engage in trade. His ship was wrecked and sank. He grabbed a plank of wood and, relying on a servant, managed to cross with great difficulty and danger. He begged along the way, returning to Manduma (Manduma, name of a city) City, and stopped to rest near a village.

There, a farmer was guarding the village. When he saw the merchant, he recognized his face and thought to himself: 『Why is this merchant so thin and haggard now? Surely all the gold and treasures he obtained have been lost, and he can only rely on his servant to support him here. Should I tell him about the burning of his house? Or should I wait for him to find out later?』 Having thought this, he immediately gave him water to wash his hands and offered him two mung bean cakes to eat.

At that time, Merchant Miaoer (Miaoer, name of a merchant) thought to himself: 『I should not return home empty-handed.』 So he took one cake and kept it in his bosom, then broke one cake and shared it with the servant. After eating, they gradually moved forward the next morning. But the merchant's face was withered and haggard, his body was tired and exhausted, and he wore tattered and dirty clothes as he slowly approached the city. At this time, the Ugly-faced (Chouxiang, name of a child) Child was previously in a dilapidated house, and the next morning, he suddenly thought to himself: 『I am so hungry, thirsty, and emaciated now.』

，余命雖存其將何用？我今宜往自求殞謝。』念已，即時詣其母所，前白母言：『我今欲往翁父園中。』母言：『隨意。』

「時妙耳商主既入城已，漸到本家，見其舍宅崩毀，眷屬分離，寂寞無依，唯一土聚。見已，自念：『我之舍宅一何如此？』商主即入殘破舍中見其妻室，同一女使寂居其內。妻之容貌干黑瘦羸，破弊垢衣掩覆身體。見已，唱言：『苦哉！苦哉！何致於此？』商主言已，悶絕躄地，涼風觸身久還蘇息。妻乃趨前高聲號哭，徐徐具陳家之前事。

「即時，商主長吁而言：『我于曩昔不植福田，復不修作諸福力事，今招如是種種破壞，我於今時當何營作？復何適詣？當有何人而相顧矚？誰人悲愍斯貧困苦？我今沉溺貧窮大海，誰來濟拔？我今陷沒破散泥中，誰為洗滌？我今投竄廣大憂河，誰為濟渡？我今值遇貧苦深怨，誰為力敵？我今深植諸苦根株，誰為除斷？我今已固貧窮樹根，誰為開掘？我今為彼渴愛大火炎熾燒然，誰為息滅？我今為彼不凈所染狂象牴觸，誰為調製？我今為彼諸苦毒蛇毒氣沖蠚，誰為解除？我今為彼一切破散貧窮大軍而來鬥戰，誰為摧伏？我今為彼一切苦惱體性堅牢貧窮杻械束縛于身，誰為脫免？我今深處貧窮窟宅，誰為引出？我今久止貧窮之舍扃閉牢固，誰為開

【現代漢語翻譯】現代漢語譯本：我的生命即使茍延殘喘，又有什麼用呢？我現在應該自己去尋求解脫。』這樣想后，他立刻去到他母親那裡，向前對母親說：『我現在想去翁父（指妙耳商主的父親）的園子里。』母親說：『隨你的便吧。』

這時，妙耳（Miao Er）耳商主已經進入城中，漸漸回到自己的家，看到他的房屋倒塌，家人離散，寂寞無依，只剩下一堆土。看到這些，他心想：『我的房屋怎麼會變成這樣？』商主走進殘破的房屋，看到他的妻子和一個女僕寂寞地住在裡面。他的妻子容貌乾枯瘦弱，穿著破舊骯髒的衣服遮蓋身體。看到這些，他大聲喊道：『苦啊！苦啊！怎麼會變成這樣？』商主說完，昏倒在地，涼風吹拂身體，很久才甦醒過來。他的妻子走上前，高聲痛哭，慢慢地詳細講述了家中所發生的事情。

當時，商主長嘆一聲說：『我過去沒有種植福田（指行善積德），也沒有修作各種福德之事，現在才招致這樣種種的破壞，我現在應該做什麼呢？又該去哪裡呢？會有什麼人來照顧我呢？誰會悲憫我這貧困的苦難？我現在沉溺在貧窮的大海中，誰來救拔我？我現在陷落在破敗的泥土中，誰來為我洗滌？我現在投身於廣闊的憂愁之河，誰來為我渡過？我現在遭遇貧窮的深重怨恨，誰來與我對抗？我現在深深地種下各種痛苦的根株，誰來為我除斷？我現在已經牢固地紮下貧窮的樹根，誰來為我開掘？我現在被那渴愛的熊熊大火燃燒，誰來為我熄滅？我現在被那不凈之物所染污的狂象牴觸，誰來為我調伏？我現在被那各種痛苦毒蛇的毒氣所侵襲，誰來為我解除？我現在被那一切破敗貧窮的大軍前來戰鬥，誰來為我摧毀？我現在被那一切苦惱體性堅牢的貧窮枷鎖束縛在身，誰來為我解脫？我現在身處貧窮的窟宅深處，誰來為我引出？我現在長久地住在貧窮的房屋裡，門窗緊閉，誰來為我打開？』

【English Translation】 English version: 'Even if my life lingers on, what use is it? I should now seek my own demise.' Having thought this, he immediately went to his mother's place and said to her, 'I now wish to go to the garden of Father Weng (referring to Miao Er's father).' His mother said, 'As you wish.'

At this time, Merchant Miao Er (Miao Er) had already entered the city and gradually returned to his home. He saw that his house was collapsed, his family members were scattered, he was lonely and helpless, with only a pile of earth remaining. Seeing this, he thought to himself, 'How could my house become like this?' The merchant entered the dilapidated house and saw his wife and a maidservant living there in solitude. His wife's face was dry, dark, thin, and weak, and she wore tattered and dirty clothes to cover her body. Seeing this, he cried out, 'Bitter! Bitter! How could it come to this?' After the merchant spoke, he fainted and fell to the ground. A cool breeze touched his body, and after a long time, he regained consciousness. His wife then stepped forward and wept loudly, slowly recounting in detail the events that had happened to the family.

Immediately, the merchant sighed and said, 'In the past, I did not plant fields of merit (referring to doing good deeds and accumulating virtue), nor did I cultivate various meritorious deeds. Now I have brought about such destruction. What should I do now? Where should I go? Who will take care of me? Who will have compassion for my poverty and suffering? I am now drowning in the ocean of poverty, who will rescue me? I am now trapped in the broken mud, who will wash me clean? I am now cast into the vast river of sorrow, who will ferry me across? I am now encountering the deep resentment of poverty, who will fight against it for me? I am now deeply planting the roots of all suffering, who will cut them off for me? I have now firmly rooted the tree of poverty, who will dig it up for me? I am now being burned by the blazing fire of craving, who will extinguish it for me? I am now being attacked by the mad elephant defiled by impurity, who will tame it for me? I am now being stung by the poisonous breath of the various suffering poisonous snakes, who will relieve me? I am now being fought by the great army of all destruction and poverty, who will crush them for me? I am now bound by the shackles of poverty, which are firm in nature and full of suffering, who will release me? I am now deep in the cave of poverty, who will lead me out? I have been living in the house of poverty for a long time, with the doors and windows tightly closed, who will open them for me?'

舉？我今為彼貧窮惡者固來侵逼，誰為遣除？我今淪墜險惡流中，誰為濟接？我今為彼貧窮艱險逼逐怖畏，誰為救護？』

「妙耳商主發是多種悲切言已，又復高聲，作是唱言：『於三界中唯佛世尊最尊最上，無有少法不知不見，一切解了，諸佛世尊法爾如是。具諸相好光明皎潔，如日普照，又如摩尼清凈之寶；治瑩無瑕具諸勝德，如蓮花開、如日初出、如帝釋弓清凈柔軟，髻珠輪相光明焰赫，狀猛火中投以酥油轉增炎熾。又光明雲眾色具足，如孔雀身有眾色聚，佛光普照破諸昏暗，生老病死為三有籠。佛智慧力悉能開決，佛已積集無數百千功德善力所成相好。佛光潔白其猶白象白花白衣，如雪如藕清凈可愛。佛光煥耀如閻浮檀金，初出火焰光明顯照，其類山峰，廣大熾盛殊妙無比。

「『佛諸相中身毛潤澤一一右旋，圓光縱任自在照耀，眉間白毫現殊妙相，面輪清凈如蓮初開。又佛昔於三大阿僧祇劫中，廣以頭目手足身之上分，及身血肉、妻子、奴婢、象馬、車乘、妙好衣服、坐臥之具、金銀珠寶，已諸所有乃至王位國城，一切能捨增長無上菩提廣大勝行，以無礙力摧伏魔軍。清凈潔白如秋月輪，千光明鬘周匝照耀，高顯出現猶若山王，凈月光照雲翳散空，潔白之狀復如象牙，又如乳海如白花開，清凈

【現代漢語翻譯】現代漢語譯本：『誰來救助我？我現在正被那些貧窮的惡人侵擾逼迫，誰能為我遣除這些苦難？我現在沉淪在充滿危險的惡流之中，誰能來救濟我？我現在被那些貧窮和艱險逼迫，充滿怖畏，誰能來救護我？』

『妙耳（Ratnakara）商主發出這些悲切的言語后，又高聲唱道：『在三界（Trailokya）之中，唯有佛（Buddha）世尊最為尊貴，最為至上，沒有絲毫的法是他不知不見的，一切都能瞭解，諸佛世尊的法性本來就是如此。具足各種相好（lakṣaṇa），光明皎潔，如同太陽普照，又如同摩尼（maṇi）清凈的寶珠；經過治理瑩潔沒有瑕疵，具足各種殊勝的功德，如同蓮花開放、如同初升的太陽、如同帝釋天（Indra）的弓清凈柔軟，髮髻上的寶珠輪相光明熾盛，如同在猛火中投入酥油，火焰更加熾烈。又如光明雲，各種顏色具足，如同孔雀的身體有各種顏色聚集，佛光普照，破除各種昏暗，生老病死如同三有（三界）的牢籠。佛的智慧力量能夠完全開解，佛已經積集了無數百千的功德善力所成就的相好。佛光潔白，如同白象、白花、白衣，如同雪、如同蓮藕，清凈可愛。佛光煥發，如同閻浮檀金（Jambudvipa gold），初升的火焰光明明顯照耀，如同山峰，廣大熾盛，殊妙無比。』

『佛的各種相中，身上的毛髮潤澤，每一根都向右旋轉，圓光縱任自在地照耀，眉間的白毫（ūrṇā）顯現出殊妙的相，面容清凈如同初開的蓮花。而且佛在過去的三大阿僧祇劫（asaṃkhyeya kalpa）中，廣泛地用頭目手足身體的上半部分，以及身上的血肉、妻子、奴婢、象馬、車乘、美妙的衣服、坐臥的用具、金銀珠寶，以及所有的一切，乃至王位國城，一切都能捨棄，增長無上菩提（anuttarā-samyak-saṃbodhi）廣大殊勝的修行，以無礙的力量摧伏魔軍。清凈潔白如同秋天的月亮，千萬光明鬘（mālā）周匝照耀，高顯出現如同山王，清凈的月光照耀，雲翳消散在空中，潔白的形狀又如同象牙，又如同乳海如同白花開放，清凈。』

【English Translation】 English version: 'Who will rescue me? I am now being invaded and oppressed by those poor and evil people, who will remove these sufferings for me? I am now sinking in a dangerous and evil stream, who will come to save me? I am now being oppressed by poverty and hardship, filled with fear, who will protect me?'

'After the merchant Ratnakara (妙耳) uttered these sorrowful words, he cried out loudly again: 'In the three realms (Trailokya), only the Buddha (佛) World-Honored One is the most noble and supreme. There is not a single dharma that he does not know or see. He understands everything. The nature of all Buddhas is inherently like this. He is endowed with various marks and characteristics (lakṣaṇa), his light is bright and clear, like the sun shining everywhere, and like a pure mani (摩尼) jewel; refined and flawless, possessing all kinds of excellent virtues, like a lotus flower blooming, like the rising sun, like the pure and soft bow of Indra (帝釋天), the jewel wheel on his hair knot is bright and blazing, like adding ghee to a raging fire, making the flames even more intense. And like a cloud of light, complete with various colors, like the body of a peacock with a collection of various colors, the Buddha's light shines everywhere, breaking through all darkness, birth, old age, sickness, and death are like the cage of the three existences (三有). The power of the Buddha's wisdom can completely unravel them. The Buddha has accumulated countless hundreds of thousands of merits and virtuous powers, which have resulted in his marks and characteristics. The Buddha's light is pure white, like a white elephant, a white flower, white clothing, like snow, like a lotus root, pure and lovely. The Buddha's light shines brightly, like Jambudvipa gold (閻浮檀金), the light of the rising flame shines clearly, like a mountain peak, vast, blazing, supremely wonderful and incomparable.'

'Among the Buddha's various marks, the body hair is smooth and moist, each strand rotating to the right, the halo shines freely, the white hair (ūrṇā) between the eyebrows manifests a special and wonderful appearance, the face is pure like a newly opened lotus flower. Moreover, in the past three great asaṃkhyeya kalpas (阿僧祇劫), the Buddha extensively used the upper part of his head, eyes, hands, feet, and body, as well as his flesh and blood, wife, servants, elephants, horses, carriages, wonderful clothes, sitting and sleeping utensils, gold, silver, and jewels, and everything he possessed, even his throne, kingdom, and city, all of which he was able to give up, increasing the vast and supreme practice of unsurpassed complete enlightenment (anuttarā-samyak-saṃbodhi), using unobstructed power to subdue the armies of Mara. Pure and white like the autumn moon, tens of millions of garlands of light (mālā) shine all around, appearing high and prominent like a mountain king, the pure moonlight shines, the clouds dissipate in the sky, the pure white shape is like ivory, and like the milk ocean, like a white flower blooming, pure.'

嚴好佛身晃耀，亦如金山眾相嚴具，如孔雀峰，如琉璃山圓光上燭。

「『佛以現證智火，燒除諸惡悉如灰燼。有諸天王常來恭敬，是諸天王各頂寶冠摩尼珠寶，及彼真金殊妙莊嚴，禮奉世尊凈蓮花足，而佛雙足皆殊勝相，足十指甲如赤銅色薄潤可愛，足指甲端猶半月相，其蓮花足清凈無垢具眾莊嚴，踐蹋眾生貪愛樹枝。又以智光照破一切無明癡暗，普盡世間同一親友，以無緣慈等愛眾生，住不思議大智境界，攝伏一切龍蛇等毒，廣大積集無數百千難行最上功德勝行，無量劫來廣修福事，以智慧劍破斷眾生無始一切煩惱樹根。

「『梵王帝釋十方護世等，諸大眾咸共稱讚佛勝功德，及佛正法，諸佛世尊起大悲心，普攝世間同一護念無復有二，以無二言平等說法，住奢摩他毗缽舍那，善說三種調伏之法，已渡四流運、四神足，以四攝法于長夜中如理修作。成熟眾生，斷五分結，超越五趣，具足六法，圓滿六波羅蜜多，開七覺花，示八正道，善修九次第，定十力具足，名稱普聞遍十方界，獲得千種最勝自在。

「『晝三時中、夜三時中，常以佛眼清凈光明，普觀世間，何法是增？何法是減？何法艱苦？何法危險？何法逼惱？何法具有艱苦危險逼惱？何法微小？何法漸增？何法廣大？何者沉溺生死大海？

【現代漢語翻譯】現代漢語譯本：佛陀莊嚴的身體閃耀著光芒，就像一座以各種莊嚴之相裝飾的金山，又像孔雀峰，像琉璃山一樣，圓潤的光芒向上照耀。

『佛陀以現證的智慧之火，燒盡一切罪惡，使其化為灰燼。有諸天之王常常前來恭敬，這些天王頭頂的寶冠上鑲嵌著摩尼珠寶，以及純金製成的殊勝美妙的裝飾品，禮拜供奉世尊清凈的蓮花足。佛陀的雙足都具有殊勝的相，十個腳趾甲如赤銅色般薄潤可愛，腳趾甲的末端像半月一樣。他的蓮花足清凈無垢，具足各種莊嚴，踐踏眾生貪愛的樹枝。又以智慧之光照破一切無明癡暗，普天下的人都像親友一樣，以無緣大慈平等地愛護眾生，安住于不可思議的大智慧境界，降伏一切龍蛇等毒害，廣泛積聚無數百千難以修行的最上功德勝行，無量劫以來廣泛地修習福德之事，以智慧之劍斬斷眾生無始以來一切煩惱的樹根。

『梵天王（Brahmā，創造之神）、帝釋天（Indra，眾神之王）、十方護世天王等諸大眾，都共同稱讚佛陀殊勝的功德，以及佛陀的正法。諸佛世尊生起大悲心，普遍攝受世間，像保護獨子一樣，沒有第二個念頭，以無二之言平等說法，安住于奢摩他（śamatha，止）和毗缽舍那（vipaśyanā，觀），善於宣說三種調伏之法，已經渡過四種瀑流，具備四神足，以四攝法在漫長的黑夜中如理修作，成熟眾生，斷除五下分結，超越五趣，具足六法，圓滿六波羅蜜多（ṣaṭ-pāramitā，六度），開啟七覺支之花，指示八正道，善於修習九次第定，具足十力，名稱普遍傳聞於十方世界，獲得千種最殊勝的自在。

『在白天三個時辰中、夜晚三個時辰中，佛陀常常以佛眼清凈的光明，普遍觀察世間，什麼法在增長？什麼法在減損？什麼法是艱苦的？什麼法是危險的？什麼法是逼惱的？什麼法具有艱苦、危險、逼惱？什麼法是微小的？什麼法是逐漸增長的？什麼法是廣大的？誰沉溺於生死大海之中？'

【English Translation】 English version: The Buddha's majestic body shone brilliantly, like a golden mountain adorned with various solemn features, resembling the Peacock Peak, like a mountain of lapis lazuli, its radiant light illuminating upwards.

'The Buddha, with the fire of directly realized wisdom, burns away all evils, reducing them to ashes. There are kings of gods who constantly come to pay homage, these kings of gods wear crowns adorned with mani jewels, and exquisite ornaments of pure gold, reverently worshiping the pure lotus feet of the World Honored One. The Buddha's feet possess auspicious marks, the ten toenails are thin, lustrous, and lovely like red copper, the tips of the toenails resemble crescent moons. His lotus feet are pure, immaculate, and possess all kinds of adornments, trampling upon the branches of beings' attachments. Furthermore, with the light of wisdom, he illuminates and shatters all ignorance and darkness, treating everyone in the world as a close friend, loving all beings equally with causeless great compassion, abiding in the inconceivable realm of great wisdom, subduing all dragons, snakes, and other poisons, extensively accumulating countless hundreds of thousands of difficult to practice supreme meritorious deeds and excellent conduct, cultivating meritorious deeds extensively for immeasurable kalpas, and using the sword of wisdom to sever the roots of all afflictions of beings from beginningless time.'

'Brahmā (the creator god), Indra (the king of gods), the Four Guardian Kings of the ten directions, and other great assemblies, all together praise the Buddha's supreme merits and virtues, as well as the Buddha's true Dharma. All the Buddhas, World Honored Ones, generate great compassion, universally embracing the world, protecting them as if they were their only child, without a second thought, speaking the Dharma equally with non-dual words, abiding in śamatha (tranquility) and vipaśyanā (insight), skillfully expounding the three methods of taming, having crossed the four floods, possessing the four supernatural powers, cultivating the Four Embracing Dharmas righteously in the long night, maturing beings, severing the five lower fetters, transcending the five realms of existence, possessing the six dharmas, perfecting the six pāramitās (ṣaṭ-pāramitā, perfections), opening the flowers of the seven factors of enlightenment, indicating the Eightfold Path, skillfully cultivating the nine successive stages of meditation, possessing the ten powers, his name is universally heard throughout the ten directions, and he obtains a thousand most supreme freedoms.'

'During the three periods of the day and the three periods of the night, the Buddha constantly uses the pure and bright light of his Buddha-eye to universally observe the world, what dharma is increasing? What dharma is decreasing? What dharma is difficult? What dharma is dangerous? What dharma is oppressive? What dharma possesses difficulty, danger, and oppression? What dharma is small? What dharma is gradually increasing? What dharma is vast? Who is drowning in the great ocean of samsara?'

我為濟拔。何者為彼諸業煩惱，大羅剎娑之所吞食？我為救度。何者為彼貧窮蛇毒所傷蠚時？我為解除。何者為彼瞋火燒心極炎熾？時我以法甘露雨灌注心頂。何者為彼癡冥所覆深暗逼惱？我以清凈光明照燭，安置於彼無上高極三摩地峰。何者久嬰極重病苦？我以八正道藥善為治療，普令獲得盡苦邊際。何者久處貧窮之室扃閉牢固？我為開舉。何者為彼無智闇冥障翳凈目？我以智藥善為開明。何者為彼極惡杻械檢束其身？我為脫免。』

「是時，商主復說伽陀曰：

「『大海魚龍所依止，　　海水朝宗或失時，　　如來隨感化眾生，　　應時決定無差失。』

「爾時毗婆尸如來、應供、正等正覺，普遍觀察此世界中，見彼妙耳商主貧窮困苦，陷沒艱危憂畏泥中。觀已，即時發大悲心，著衣持缽入滿度摩城次第乞食。

「是時，城中長者居士，及婆羅門商主人民，及無數百千之眾，見毗婆尸如來、應供、正等正覺入城乞食，皆持上妙清凈飲食悉欲奉上，世尊如來充滿缽中。

「是時，世尊為欲悲愍妙耳商主故，詣四衢道中央而住。佛身光明諸相具足，如初生日，清凈可愛，如雲住空，莊嚴殊妙，如秋天月，如劫波樹，又如珊瑚妙寶之樹，莊嚴可愛。復如金幢金樹，高顯焰赫，如眾寶聚高積

【現代漢語翻譯】我爲了濟助和解脫。誰是被那些業和煩惱，被巨大的羅剎（Rākṣasa，惡鬼）所吞食的人？我爲了救度他們。誰是被貧窮和蛇毒所傷害的人？我爲了解除他們的痛苦。誰是被嗔恨的火焰燒灼內心，感到極度熾熱的人？我用佛法的甘露雨灌注他們的心頂，使他們清涼。誰是被愚癡的黑暗所覆蓋，感到深深的逼迫和惱亂？我用清凈的光明照亮他們，將他們安置在無上高極的三摩地（Samādhi，禪定）之峰。誰長期遭受極重的病苦？我用八正道（Eightfold Path）的藥物，好好地為他們治療，普遍地讓他們獲得脫離痛苦的邊際。誰長期處於貧窮的屋室中，被牢固地關閉？我為他們打開。誰的清凈的眼睛被無知的黑暗所遮蔽？我用智慧的藥物，好好地為他們開明。誰的身體被極惡的枷鎖所束縛？我為他們脫免。'

這時，商主又說了偈頌：

'大海是魚和龍所棲息的地方，海水的潮汐有時也會失時，如來（Tathāgata）隨著眾生的根器來教化他們，應時而化，決定不會有差錯。'

這時，毗婆尸如來（Vipaśyin，過去七佛之一）、應供（Arhat，阿羅漢）、正等正覺（Sammasaṃbuddha，正等覺者），普遍地觀察這個世界，看見那位妙耳商主貧窮困苦，陷落在艱危憂畏的泥沼中。觀察之後，立刻發起大悲心，穿上衣服，拿著缽，進入滿度摩城（Manduma City）依次乞食。

這時，城中的長者、居士，以及婆羅門（Brahmin）商主人民，以及無數百千的大眾，看見毗婆尸如來、應供、正等正覺進入城中乞食，都拿著上妙清凈的飲食，想要奉獻給佛陀，世尊如來將他們的食物充滿缽中。

這時，世尊爲了悲憫妙耳商主的緣故，走到四通八達的道路中央站立。佛陀的身體光明，具足各種殊勝的相好，像初升的太陽一樣，清凈可愛，像雲彩停留在空中，莊嚴殊妙，像秋天的月亮，像劫波樹（Kalpa tree，如意樹），又像珊瑚妙寶之樹，莊嚴可愛。又像金色的旗幟和金色的樹木，高高地顯現，光焰赫奕，像眾寶堆積在一起，高高地聳立。

【English Translation】 I am for rescuing and liberating. Who are those who are devoured by the great Rākṣasas (ogres) of karma and afflictions? I am for saving them. Who are those who are harmed by poverty and snake venom? I am for relieving their suffering. Who are those whose hearts are burned by the fire of anger, feeling extremely scorching? I pour the nectar rain of Dharma on the crown of their heads, making them cool. Who are those who are covered by the darkness of ignorance, feeling deeply oppressed and disturbed? I illuminate them with pure light, placing them on the supreme and high peak of Samādhi (meditative absorption). Who has long suffered from extremely severe illness? I treat them well with the medicine of the Eightfold Path, universally enabling them to attain the end of suffering. Who has long been confined in a room of poverty, securely locked? I open it for them. Whose pure eyes are obscured by the darkness of ignorance? I enlighten them well with the medicine of wisdom. Whose bodies are bound by extremely evil shackles? I free them.'

At that time, the merchant leader spoke the following Gatha (verse):

'The great ocean is where fish and dragons dwell, the tides of the sea may sometimes be out of time, the Tathāgata (Thus Come One) transforms sentient beings according to their capacities, responding to the time, and is definitely without error.'

At that time, Vipaśyin Tathāgata (one of the past seven Buddhas), Arhat (worthy of offerings), Sammasaṃbuddha (perfectly enlightened one), universally observed this world and saw that Merchant Wonderful-Ears was poor and suffering, trapped in the mud of hardship, danger, worry, and fear. Having observed this, he immediately generated great compassion, put on his robes, and carried his bowl, entering Manduma City to beg for food in sequence.

At that time, the elders, laypeople, Brahmins (priestly class), merchants, and people of the city, as well as countless hundreds of thousands of people, saw Vipaśyin Tathāgata, Arhat, Sammasaṃbuddha entering the city to beg for food. They all held supreme and pure food and drink, wanting to offer it to the Buddha. The World Honored One filled his bowl with their food.

At that time, the World Honored One, out of compassion for Merchant Wonderful-Ears, went to the center of the four-way intersection and stood there. The Buddha's body was radiant, possessing all the auspicious marks and characteristics, like the newly risen sun, pure and lovely, like clouds dwelling in the sky, adorned and wonderfully beautiful, like the moon in autumn, like the Kalpa tree (wish-fulfilling tree), and like a coral jewel tree, adorned and lovely. Again, like a golden banner and a golden tree, high and prominent, its flames blazing, like a pile of many jewels stacked high.

寶山。自在次序猶如鵝王戲金蓮沼，行步直進如愛啰嚩啰天中象王處蓮花池，如師子王具大威勢，莊嚴奇妙周遍十方，大吉祥聚。如來足下千輻輪相，嚴凈殊特柔軟妙好，如來身有喜旋德文於二足心，有彌那相殊妙莊嚴足十指甲皆赤銅色，光明可愛如初生月，指甲狹長純一光凈，諸指柔軟如兜羅綿，足趺圓滿妙善安立，清凈皎潔殊妙無比。佛身光明普照十方，其光亦照妙耳商主殘破之舍。

「是時，毗婆尸如來、應供、正等正覺所放光明，焰赫清凈猶如真金初出其焰，又如種種清凈妙花，開敷茂盛廣大嚴飾。時彼商主殘破舍中，內外普照光明映徹。

「是時，商主睹斯光已，深生驚異戄然而起，乃見毗婆尸如來、應供、正等正覺具三十二大丈夫相，金光晃耀眾色莊嚴。見已，即發最上希奇凈信之心，即作是念：『我今貧乏，而無一物奉上世尊。』回顧己身，見先所留一菉豆餅，持謂妻曰：『我先持歸一菉豆餅，今欲奉上毗婆尸如來、應供、正等正覺，佛應悲愍，貧賤之物成最上施，物雖至少心極清凈，於今小植佈施凈種，愿佛受我此所施物，當得救拔貧窮困苦。』妻答夫言：『善哉！仁者！斯為最勝，以此善根當爲出離生死之因。』

金色童子因緣經卷第十大正藏第 14 冊 No. 055

【現代漢語翻譯】現代漢語譯本寶山（比喻佛法的珍貴），自在的次第就像鵝王在金蓮池中嬉戲，行走筆直前進，如同愛啰嚩啰天（Airavata，帝釋天的坐騎）中的象王在蓮花池中一樣，又如獅子王具有巨大的威勢，莊嚴奇妙地周遍十方，是大吉祥的聚集。如來的足下有千輻輪相（象徵佛陀教法的傳播），嚴凈殊特，柔軟美妙，如來的身上，在兩足的中心有喜旋德文，有彌那相（魚的形象，象徵富饒和吉祥），殊妙莊嚴，足的十個指甲都是赤銅色，光明可愛，如同初生的月亮，指甲狹長純一光凈，各個手指柔軟如同兜羅綿（一種柔軟的棉花），足背圓滿，妙善安立，清凈皎潔，殊妙無比。佛身的光明普照十方，這光明也照到了妙耳商主殘破的房屋。

這時，毗婆尸如來（Vipasyin，過去七佛之一）、應供（Arhat，值得供養的人）、正等正覺（Samyaksambuddha，完全覺悟者）所放出的光明，焰火赫然清凈，猶如真金初出時的光焰，又如種種清凈美妙的花朵，開放繁茂，廣大嚴飾。當時，那商主殘破的房屋中，內外都被光明照耀通透。

這時，商主看到這光明后，內心深感驚異，驚慌地站起身來，於是看見了毗婆尸如來、應供、正等正覺，具足三十二大丈夫相（佛陀所具有的三十二種特殊體相），金光晃耀，眾色莊嚴。看見后，立即生起最上稀奇的清凈信心，於是這樣想：『我現在貧乏，沒有一樣東西可以奉獻給世尊。』回頭看看自己，看見先前留下的一塊菉豆餅，拿著對妻子說：『我先前拿回來一塊菉豆餅，現在想要奉獻給毗婆尸如來、應供、正等正覺，佛應該會悲憫我，這貧賤的東西也能成為最上的佈施，東西雖然很少，但我的心極其清凈，今天稍微種下佈施的清凈種子，愿佛接受我所施之物，讓我能夠救脫貧窮困苦。』妻子回答丈夫說：『太好了！仁者！這是最殊勝的，用這善根應當作為出離生死的因緣。』

【English Translation】 English version Baoshan (Treasure Mountain, a metaphor for the preciousness of the Dharma). The order of ease is like the Swan King playing in the Golden Lotus Pond, walking straight forward like the Elephant King in the Airavata (Indra's mount) heaven in the lotus pond, like the Lion King with great power, wonderfully adorning all directions, a gathering of great auspiciousness. The Tathagata's (Tathagata, 'Thus Gone One', an epithet of the Buddha) feet have the thousand-spoke wheel mark (symbolizing the spread of the Buddha's teachings), solemn, pure, special, soft, wonderful, and good. The Tathagata's body has auspicious swastika marks on the soles of both feet, and the Mina (fish) mark (symbolizing abundance and auspiciousness), wonderfully adorning. All ten toenails are copper-red, bright and lovely like a newly born moon. The nails are narrow, long, pure, and clean. The fingers are soft like Kapok cotton. The instep is round, complete, wonderfully well-established, pure, bright, special, wonderful, and incomparable. The light of the Buddha's body shines universally in all directions, and the light also shines on the dilapidated house of the merchant Miaoer.

At that time, the light emitted by Vipasyin Tathagata (one of the past seven Buddhas), Arhat (worthy of offerings), Samyaksambuddha (fully enlightened one), was blazing, pure, like the flame of pure gold when it first comes out, and like various pure and wonderful flowers, blooming luxuriantly, greatly adorned. At that time, in the dilapidated house of that merchant, inside and outside were illuminated and transparent.

At that time, when the merchant saw this light, he was deeply surprised and got up in a panic. Then he saw Vipasyin Tathagata, Arhat, Samyaksambuddha, possessing the thirty-two major marks of a great man (the thirty-two special physical characteristics of the Buddha), golden light shining, adorned with various colors. After seeing this, he immediately developed the highest rare pure faith, and then thought: 'I am now poor and have nothing to offer to the World Honored One.' Looking back at himself, he saw a mung bean cake that he had left behind, and said to his wife: 'I brought back a mung bean cake before, and now I want to offer it to Vipasyin Tathagata, Arhat, Samyaksambuddha. The Buddha should have compassion on me, and this humble thing can become the highest offering. Although the thing is small, my heart is extremely pure. Today, I will plant a pure seed of giving. May the Buddha accept my offering, so that I can be saved from poverty and suffering.' The wife replied to her husband: 'Excellent! Kind one! This is the most excellent. This root of goodness should be the cause of liberation from birth and death.'

0 金色童子因緣經

金色童子因緣經卷第十一

西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣法護等奉　詔譯

「爾時，妙耳商主即作是念：『我於此城，昔時富盛而今貧困，以此少物如何行施？今雖如是，或此城中臣佐、吏民、諸婆羅門、長者、居士、眾商主等及多人民，咸悉睹見我以少物奉上世尊，我今應求一葉而用裹覆，勿使他見。』作是念已，即時入己殘破舍中，遍求其葉竟不能得。是時，商主內自毀責：『苦哉！我今無福斯極。』傷感吁嗟，即時出自舍中，發生廣大清凈信心，但持一餅奉上世尊毗婆尸如來、應供、正等正覺清凈缽中。施已，肅恭頂禮雙足，發是愿言：『世尊！愿我以此凈信施法微少善根，過此生后，當來不於一日之中受斯貧苦，得大富盛，諸所受用隨心圓滿。』妙耳商主發此誓願，禮奉毗婆尸如來之間，以佛神力彰現勝報，即時枯瘦羸弱容儀隱而不現，還復昔日圓滿妙好顯明色相，妙耳商主勝愿所資適悅而住。於是，毗婆尸如來、應供、正等正覺出滿度摩城，還復曠野佛游止處。

「是時城中與妙耳商主先知識者、諸長者等中有一人，乃謂眾言：『汝等今時咸共見彼妙耳商主破散貧困艱苦若斯，不應棄捨，多能濟一一不贍多。仁者咸應共均所施，隨有

【現代漢語翻譯】現代漢語譯本《金色童子因緣經》

金色童子因緣經卷第十一

西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣法護等奉詔譯

『爾時，妙耳商主（Miao Er Shang Zhu，人名）即作是念：『我於此城，昔時富盛而今貧困，以此少物如何行施？今雖如是，或此城中臣佐、吏民、諸婆羅門（Poluomen，古印度僧侶階層）、長者、居士、眾商主等及多人民，咸悉睹見我以少物奉上世尊，我今應求一葉而用裹覆，勿使他見。』作是念已，即時入己殘破舍中，遍求其葉竟不能得。是時，商主內自毀責：『苦哉！我今無福斯極。』傷感吁嗟，即時出自舍中，發生廣大清凈信心，但持一餅奉上世尊毗婆尸如來（Vipasyin Tathagata，過去七佛之一）、應供（Arahan）、正等正覺（Sammasambuddha）清凈缽中。施已，肅恭頂禮雙足，發是愿言：『世尊！愿我以此凈信施法微少善根，過此生后，當來不於一日之中受斯貧苦，得大富盛，諸所受用隨心圓滿。』妙耳商主發此誓願，禮奉毗婆尸如來之間，以佛神力彰現勝報，即時枯瘦羸弱容儀隱而不現，還復昔日圓滿妙好顯明色相，妙耳商主勝愿所資適悅而住。於是，毗婆尸如來、應供、正等正覺出滿度摩城（Manduma City），還復曠野佛游止處。

『是時城中與妙耳商主先知識者、諸長者等中有一人，乃謂眾言：『汝等今時咸共見彼妙耳商主破散貧困艱苦若斯，不應棄捨，多能濟一一不贍多。仁者咸應共均所施，隨有

【English Translation】 English version Golden Child Karma Sutra

Golden Child Karma Sutra, Volume 11

Translated by Tripiṭaka Dharma Master Fa Hu, Grand Master who Transmits Sanskrit Scriptures, Senior Officer of the Honglu Temple, and Purple-Robed Monk-Official, under Imperial Decree, from the Western Heaven

『At that time, the merchant Miao Er Shang Zhu (Name of a person) thought to himself: 『I was once wealthy in this city, but now I am poor. How can I make an offering with this small amount? Even so, perhaps the ministers, officials, Brahmins (Poluomen, ancient Indian priestly class), elders, householders, merchants, and many other people in this city will see me offering this small amount to the World Honored One. I should find a leaf to wrap it so that others will not see.』 Having thought this, he immediately entered his dilapidated house and searched for a leaf, but could not find one. At that time, the merchant blamed himself, saying: 『Alas! I am so unfortunate.』 Grieving and sighing, he immediately came out of his house, generating great pure faith, and offered a single cake to the World Honored One, Vipasyin Tathagata (Vipasyin Tathagata, one of the past seven Buddhas), the Worthy One (Arahan), the Perfectly Enlightened One (Sammasambuddha), into his pure bowl. After offering it, he respectfully prostrated at the Buddha』s feet and made this vow: 『World Honored One! May I, with this pure faith and the small merit of this offering, not suffer such poverty in a single day in future lives, but attain great wealth and have all my desires fulfilled.』 As Miao Er Shang Zhu made this vow and paid homage to Vipasyin Tathagata, the Buddha's divine power manifested a superior reward. Immediately, his withered and emaciated appearance vanished, and he regained his former perfect, wonderful, and radiant appearance. Miao Er Shang Zhu dwelt in joy, supported by the power of his excellent vow. Then, Vipasyin Tathagata, the Worthy One, the Perfectly Enlightened One, left Manduma City (Manduma City) and returned to the wilderness where the Buddha resided.

『At that time, one of the elders in the city who knew Miao Er Shang Zhu said to the crowd: 『You have all seen Miao Er Shang Zhu broken, impoverished, and suffering. We should not abandon him. Many can help one, and one cannot support many. Kind people should share what they have and give according to their means.』

施者同置一處。』言已，即時諸長者等，各以無數真珠、妙寶、耳珰、環釧及餘種種殊妙服飾，多百千種而用助施，于剎那間金銀、珠寶、眾莊嚴具其量高積。時，妙耳商主見眾所施殊勝事已，即謂妻言：『汝且觀此凈施種子能生善牙。』其妻即時心大歡喜，遙向毗婆尸佛肅恭頂禮，即時運置所施衣服莊嚴等具入自舍中。

「是時醜相童子先往翁父園中，以其飢渴苦惱逼迫醜惡增甚，童子心極愁憂厭惡，即自惟忖：『我今云何罪業所感，無福醜陋苦惱侵逼，命存何益？我今宜應自求殞絕。』念已，即詣波吒梨樹極高抄枝攀樹而上，枝折隨墜身，身體損傷極受苦惱。諸佛世尊無所不知、無所不見、無不解了。是時，毗婆尸如來以凈佛眼過於肉眼，見是醜相童子受斯苦惱，即時起大悲心，乃運神力詣彼園中，以百劫積集慈愛光明照觸彼身。童子蒙光照觸之時，身支苦痛悉得銷散，息除飢渴速獲輕安，即時舉身乃見毗婆尸如來、應供、正等正覺，百千俱胝那庾多劫積集清凈最上難得三十二相，微妙莊嚴光明普照。

「童子爾時見佛清凈相好，殊特起凈信樂，脫自身中黃色片衣可及尺量，持以奉上毗婆尸如來，發生最勝清凈之心，置於佛上，及持一莖迦蘭膩迦花亦以奉之。由毗婆尸如來、應供、正等正覺威神力故

【現代漢語翻譯】現代漢語譯本：『施捨者和接受施捨者都置於同一處。』說完，那些長者們立刻各自拿出無數的珍珠、珍寶、耳環、手鐲以及其他各種各樣精美華麗的服飾，成百上千種用來幫助佈施，在極短的時間內，金銀、珠寶、各種裝飾品堆積如山。當時，妙耳（Myoer）商主見到大家所施捨的殊勝景象后，就對妻子說：『你看看這清凈的佈施種子能生出善良的萌芽。』他的妻子立刻心生歡喜，遙向毗婆尸佛（Vipasyin Buddha，過去七佛之一）恭敬地頂禮，隨即把所施捨的衣服、裝飾品等都運到自己家中。『這時，醜相（Chouxiang）童子先前去了翁父（Wengfu）的花園中，因為飢餓和乾渴的痛苦折磨，醜陋更加嚴重，童子心中非常憂愁厭惡，就自己思量：『我今生是造了什麼罪業，感得如此沒有福報，醜陋又受苦惱的侵逼，活著還有什麼意義？我如今應該自己尋求解脫。』想到這裡，就去到波吒梨（Botal）樹下，攀上極高的樹枝，樹枝折斷，隨著身體墜落，身體損傷，極其痛苦。諸佛世尊無所不知、無所不見、無所不瞭解。這時，毗婆尸如來用清凈的佛眼，勝過肉眼，看到這個醜相童子遭受這樣的苦惱，立刻生起大悲心，於是運用神力來到花園中，用百劫積聚的慈愛光明照觸他的身體。童子被光明照觸的時候，身體的苦痛全部消散，飢餓乾渴平息，迅速獲得輕安，立刻抬頭看見了毗婆尸如來、應供、正等正覺，他具有百千俱胝那庾多劫積聚的清凈最上難得的三十二相，微妙莊嚴，光明普照。『童子當時見到佛陀清凈的相好，非常特別，生起清凈的信心和喜悅，脫下自己身上黃色的小塊衣服，大約只有一尺見方，拿著奉獻給毗婆尸如來，生起最殊勝清凈的心，放在佛陀身上，又拿了一根迦蘭膩迦（Jialannijia）花也奉獻給佛陀。由於毗婆尸如來、應供、正等正覺的威神力，』

【English Translation】 English version: 'The giver and the receiver are placed in the same place.' Having said this, the elders immediately each took out countless pearls, precious jewels, earrings, bracelets, and various other exquisite and beautiful ornaments, hundreds and thousands of kinds, to help with the offering. In an instant, gold, silver, jewels, and various adornments piled up like mountains. At that time, the merchant Myoer (Myoer) , seeing the extraordinary scene of everyone's offerings, said to his wife: 'Look at this pure seed of giving, which can sprout goodness.' His wife immediately rejoiced in her heart, respectfully prostrated towards Vipasyin Buddha (Vipasyin Buddha, one of the past seven Buddhas) from afar, and then transported the offered clothes, ornaments, and other items into her own house. 'At this time, the ugly-featured boy Chouxiang (Chouxiang) had previously gone to the garden of Wengfu (Wengfu). Because of the suffering of hunger and thirst, his ugliness was even more severe. The boy was extremely sad and disgusted in his heart, and he thought to himself: 'What sins have I committed in this life that I am so unfortunate, ugly, and afflicted by suffering? What is the point of living? I should now seek my own liberation.' Thinking this, he went to the Botal (Botal) tree, climbed up the extremely high branches, the branch broke, and he fell with his body, suffering extreme pain from the injuries. The Buddhas, World Honored Ones, know everything, see everything, and understand everything. At this time, Vipasyin Tathagata, with his pure Buddha-eye surpassing the physical eye, saw this ugly-featured boy suffering such distress, and immediately arose great compassion. Thus, he used his divine power to come to the garden, illuminating his body with the light of loving-kindness accumulated over hundreds of kalpas. When the boy was touched by the light, the pain in his body completely dissipated, his hunger and thirst subsided, and he quickly gained ease and comfort. He immediately looked up and saw Vipasyin Tathagata, Arhat, Samyak-sambuddha, who possessed the thirty-two marks of purity, supreme, and rare, accumulated over hundreds of thousands of kotis of nayutas of kalpas, exquisitely adorned and radiating light everywhere.' 'The boy at that time saw the Buddha's pure and excellent features, which were very special, and he developed pure faith and joy. He took off a small piece of yellow cloth from his body, about a foot square, and offered it to Vipasyin Tathagata, generating the most supreme and pure mind, placing it on the Buddha. He also took a stem of Jialannijia (Jialannijia) flower and offered it to the Buddha. Due to the majestic power of Vipasyin Tathagata, Arhat, Samyak-sambuddha,'

，其衣份量稱可佛身，花猶傘蓋，大如車輪住于佛上。

「時醜相童子見是相己，轉復增勝發生廣大凈信之心，即時恭敬禮佛雙足，發大誓願，說伽陀曰：

「『醜相童子隨力施，　　如來最上二足尊，　　愿我從今過此生，　　當來獲得妙色相。　　身有金色妙衣飾，　　金光晃耀所莊嚴，　　口中優缽羅花香，　　身有旃檀妙香馥；　　身如金色膚體妙，　　一切見者適悅生，　　一切愛染悉蠲除，　　一切教義皆明瞭。　　如理語義悉合集，　　遠離一切非義利，　　最上一切諸所觀，　　諸相莊嚴咸具足。　　愿當得佛普成就，　　慈心愛念諸眾生，　　眾德清凈大吉祥，　　諸妙珍財悉圓具。』

「醜相童子說是伽陀發大愿時，以佛神力現彰勝報，即時童子極醜惡相隱而不現，轉成殊妙端嚴色相身如金色，自然忽有金色可愛嚴好衣服，從空而來被童子身，復有環釧瓔珞等莊嚴具。又諸天子空中雨眾殊妙天花，所謂迦蘭膩迦花、優缽羅花、瞻波迦花、缽訥摩花、俱母陀花、曼陀羅花等，及天妙香，謂旃檀香沉水香、恭俱摩香、多摩羅缽多羅香、及抹香等。又復空中發大聲言：『奇哉！能于佛如來所種植凈施可愛種子，最勝牙莖現獲出生。』是時空中所雨香花，廣大無數量積

【現代漢語翻譯】現代漢語譯本：他的衣服的重量與佛的身量相稱，花朵像傘蓋一樣，大如車輪，停留在佛的身上。當時，醜相童子見到這種景象，更加增進和殊勝，生起廣大的清凈信心，立即恭敬地禮拜佛的雙足，發下大誓願，說了這首伽陀（gātuó，頌）：『醜相童子盡力佈施，如來是最上的二足尊，愿我從今以後，經過此生，將來獲得美妙的色相。身上有金色美妙的衣飾，金光閃耀所莊嚴，口中有優缽羅花（yōubōluó huā，藍色蓮花）的香氣，身上有旃檀（zhāntán，檀香）的奇妙香氣；身如金色，膚體美妙，一切見到的人都感到喜悅，一切愛染都消除，一切教義都明瞭。如理的語義都彙集，遠離一切非義利，最上的一切諸所觀，各種相好莊嚴都具備。愿我當得佛，普遍成就，以慈心愛念一切眾生，眾德清凈，大吉祥，各種美妙珍貴的財物都圓滿具足。』醜相童子說了這首伽陀，發大愿時，以佛的神力，顯現殊勝的果報，當時童子極其醜惡的相貌隱藏而不顯現，轉變成殊妙端正莊嚴的色相，身如金色，自然而然地有金色可愛美好的衣服，從空中而來，披在童子的身上，還有環釧、瓔珞等莊嚴具。又有諸天子在空中降下各種殊妙的天花，所謂迦蘭膩迦花（jiālánnìjiā huā）、優缽羅花（yōubōluó huā）、瞻波迦花（zhānbōjiā huā）、缽訥摩花（bōnèimó huā）、俱母陀花（jùmǔtuó huā）、曼陀羅花（màntuóluó huā）等，以及天上的美妙香氣，所謂旃檀香（zhāntán xiāng）、沉水香（chénshuǐ xiāng）、恭俱摩香（gōngjūmó xiāng）、多摩羅缽多羅香（duōmóluóbōtuóluó xiāng）、以及抹香等。又在空中發出大聲音說：『奇哉！能夠在佛如來那裡種植清凈佈施的可愛種子，最殊勝的牙莖現在獲得出生。』這時空中所降的香花，廣大無量，堆積如山。

【English Translation】 English version: His clothes were of a weight and measure befitting the Buddha's body, and the flowers, like parasols, were as large as chariot wheels, resting upon the Buddha. Then, the Ugly-featured Boy, seeing this sight, was further enhanced and increased, generating a vast and pure faith. Immediately, he respectfully bowed at the Buddha's feet, made a great vow, and spoke this gātuó (verse): 'The Ugly-featured Boy gives alms according to his ability, the Tathagata (Rúlái, Thus Come One) is the most supreme two-footed one, may I, from now on, after this life, in the future obtain a wonderful appearance. My body will have golden and beautiful ornaments, adorned with radiant golden light, my mouth will have the fragrance of utpala flowers (yōubōluó huā, blue lotus), and my body will have the wonderful fragrance of sandalwood (zhāntán, sandalwood); My body will be like gold, my skin will be beautiful, all who see me will feel joy, all attachments will be eliminated, and all teachings will be clear. Righteous meanings will be gathered together, far from all that is unrighteous and unprofitable, the most supreme of all that is seen, all auspicious marks and adornments will be complete. May I attain Buddhahood universally, with a compassionate heart loving all beings, with pure virtues, great auspiciousness, and all wonderful and precious treasures fully complete.' When the Ugly-featured Boy spoke this gātuó and made his great vow, by the Buddha's divine power, a superior reward was manifested. Immediately, the boy's extremely ugly appearance was hidden and did not appear, transforming into a particularly wonderful, upright, and dignified appearance, his body like gold. Naturally, golden, lovely, and beautiful clothes came from the sky and were placed on the boy's body, along with bracelets, necklaces, and other adornments. Furthermore, the gods in the sky rained down various wonderful heavenly flowers, such as karanikara flowers (jiālánnìjiā huā), utpala flowers (yōubōluó huā), champaka flowers (zhānbōjiā huā), padma flowers (bōnèimó huā), kumuda flowers (jùmǔtuó huā), and mandara flowers (màntuóluó huā), as well as heavenly fragrances, such as sandalwood (zhāntán xiāng), aloeswood (chénshuǐ xiāng), guggulu (gōngjūmó xiāng), tamalapatra (duōmóluóbōtuóluó xiāng), and powdered perfumes. Moreover, a great voice was heard in the sky, saying: 'Wonderful! To be able to plant the lovely seed of pure giving at the place of the Buddha Tathagata, the most excellent sprout is now born.' At that time, the fragrant flowers that rained down from the sky were vast and immeasurable, piled up like mountains.

于膝。

「爾時，毗婆尸如來即出園中，還復曠野佛游止處。彼妙耳商主于自舍中，忽謂妻言：『我之有子今在何處？』妻答夫言：『童子一時來謂我言：「欲往翁父園中。」今未回覆。夫宜速往園中尋訪，或彼童子自殞其命。』夫主復言：『何故我子致如是邪？』妻復答言：『子以醜陋加復貧困，飢渴所逼事至於茲。』

「商主即時速詣園中，尋求其子。到已，乃見有一童子，妙相端嚴身如金色，其所被衣亦復金色，眾莊嚴具而為莊嚴，人所瞻愛如天童子勝相光明。見已，驚異即作是言：『奇哉！奇哉！具福之人能生此子。』言已，即時謂童子言：『汝是何人之子？』童子答言：『我是妙耳商主之子。』商主即時深自惟忖：『今此童子豈非於我而玩戲邪？』念已，轉復心生疑惑，審細觀已，而復謂言：『童子！汝應如實而說，的是何人之子？』童子復言：『仁今何故如是推求？如實言者，我是妙耳商主之子。』商主又言：『奇哉！童子！固相戲玩何至如斯？』商主即當審觀其事，如實知已，又復謂言：『童子！所以然者，我子本來容儀醜惡，汝今狀貌殊妙端嚴，因何醜陋成端嚴相？』

「是時童子開熙怡目，即為商主說伽陀曰：

「『我昔為彼貧窮火，　　炎熾燒然逼我心，　　投樹攀彼極

【現代漢語翻譯】現代漢語譯本（毗婆尸如來）於是離開園林，回到之前在曠野中修行的地方。這時，妙耳商主（一個商人的名字）在家中忽然問他的妻子：『我的兒子現在在哪裡？』他的妻子回答說：『兒子之前來告訴我，說「想要去父親的園林中」，現在還沒有回來。你最好快點去園林中尋找，或許他已經自殺了。』商主又問：『我的兒子為什麼會這樣呢？』妻子回答說：『因為他長得醜陋，又貧窮，飢餓和口渴逼迫他到了這種地步。』商主立刻趕到園林中尋找他的兒子。到了之後，他看見一個童子，相貌端正莊嚴，身體像金子一樣，穿著金色的衣服，用各種裝飾品來打扮自己，讓人喜愛，像天上的童子一樣光明美好。看見之後，他感到驚訝，說：『奇怪啊！奇怪啊！有福報的人才能生出這樣的兒子。』說完，他就問童子：『你是誰的兒子？』童子回答說：『我是妙耳商主的兒子。』商主心裡想：『這個童子難道是在和我開玩笑嗎？』想到這裡，他更加疑惑，仔細觀察后，又問：『童子！你應該如實說，你到底是誰的兒子？』童子回答說：『你為什麼這樣追問？我說實話，我就是妙耳商主的兒子。』商主又說：『奇怪啊！童子！你開玩笑也太過分了吧？』商主仔細觀察這件事，確認之後，又說：『童子！是這樣的，我的兒子本來長得醜陋，你現在相貌美好端正，為什麼醜陋的相貌變成了端正的相貌呢？』這時，童子睜開明亮的眼睛，為商主說了下面的偈語：『我過去像貧窮的火焰一樣，燃燒著我的內心，攀爬樹木，到達極…

【English Translation】 English version Then, Vipashyin Tathagata (Vipashyin Buddha) left the garden and returned to the wilderness where he used to practice. At that time, the merchant Myo-o (name of a merchant) suddenly asked his wife at home, 'Where is my son now?' His wife replied, 'The boy came to me earlier and said, "I want to go to my father's garden," and he hasn't returned yet. You should go to the garden quickly to look for him, perhaps he has already taken his own life.' The merchant asked again, 'Why would my son do such a thing?' His wife replied, 'Because he is ugly, poor, and driven to this point by hunger and thirst.' The merchant immediately rushed to the garden to look for his son. When he arrived, he saw a boy with a dignified and beautiful appearance, a body like gold, wearing golden clothes, adorned with various ornaments, beloved by people, and as bright and beautiful as a heavenly child. Seeing this, he was surprised and said, 'Amazing! Amazing! Only a person with great merit can give birth to such a son.' After saying this, he asked the boy, 'Whose son are you?' The boy replied, 'I am the son of the merchant Myo-o.' The merchant thought to himself, 'Is this boy playing a joke on me?' Thinking this, he became even more suspicious. After observing carefully, he asked again, 'Boy! You should tell the truth, whose son are you really?' The boy replied, 'Why are you asking so persistently? I'm telling the truth, I am the son of the merchant Myo-o.' The merchant said again, 'Amazing! Boy! Aren't you taking this joke too far?' The merchant carefully observed the matter, confirmed it, and then said, 'Boy! It's like this, my son was originally ugly, but now you have a beautiful and dignified appearance. Why has the ugly appearance become a dignified one?' At that time, the boy opened his bright eyes and spoke the following gatha (verse) for the merchant: 'In the past, I was like a poor flame, burning my heart, climbing trees, reaching the extreme...'

高枝，　　隨枝墜地欲殞命，　　枝墜身傷苦侵逼，　　僵仆于地息微存，　　爾時迷悶不覺知，　　于剎那間命將謝。　　是時毗婆尸如來，　　觀已即起悲愍心，　　以悲愍故大聖尊，　　來降園中救度我。　　佛身光明真金色，　　三十二相眾莊嚴，　　明顯猶初出焰金，　　普遍照耀十方界，　　蒙光照觸我支體，　　觸時旋復得清涼，　　由是一切和悅生，　　無比甘露而灌注。　　飢渴煩惱眾苦集，　　一切不善居我身，　　由佛慈光照觸時，　　我于剎那皆息滅。　　我見牟尼大聖尊，　　最勝吉祥妙光聚，　　由斯發我勇猛心，　　見已我時能自舉。　　世尊最上大吉祥，　　猶如寶山而高顯，　　復如電光遍十方，　　我昔見已生凈信。　　由是心生大歡喜，　　脫身所著小片衣，　　持以奉上佛世尊，　　發生最上清凈信。　　迦蘭膩迦花有一，　　我亦持以奉于佛，　　以佛神力住空中，　　猶如傘蓋而遍覆。　　彼時見已心歡悅，　　恭敬頂禮佛雙足，　　我以真實清凈心，　　即于佛前發大愿，　　愿我以此施佛因，　　過今生已至當生，　　舍醜陋相獲妙容，　　畢竟出離生死海。　　言已天降金色衣，　　體相莊嚴亦金色，　　身

【現代漢語翻譯】現代漢語譯本從高高的樹枝上墜落，我瀕臨死亡。從樹枝墜落，身體受傷，痛苦侵襲，我僵硬地倒在地上，氣息奄奄一息。那時我昏迷不醒，在剎那間生命即將終結。這時，毗婆尸如來（Vipashyin Tathagata，過去七佛之一），看到我後生起了悲憫之心。因為這悲憫之心，偉大的聖者，降臨到園中來救度我。佛陀的身體發出金色的光芒，具足三十二種殊勝的相好莊嚴。這光明如此明亮，就像剛出爐的黃金，普遍照耀著十方世界。蒙受佛光照觸我的身體，接觸時立刻感到清涼。由此一切都變得和諧喜悅，如同無比的甘露灌注全身。飢餓、乾渴、煩惱和各種痛苦聚集在我身上，一切不善都佔據著我的身體。由於佛陀慈悲的光芒照觸，我在剎那間都平息消滅了。我看見牟尼（Muni，釋迦牟尼佛的稱號）大聖尊，最殊勝吉祥的光明聚集。由此生髮了我的勇猛之心，看見佛陀后，我才能自己站起來。世尊是最上、最吉祥的，猶如寶山般高大顯赫。又如閃電般照亮十方，我過去看見佛陀后，就生起了清凈的信心。由於這信心，心中生起極大的歡喜，我脫下身上所穿的小塊布衣。拿著它奉獻給佛陀世尊，生起了最上清凈的信心。有一朵迦蘭膩迦花（Kalanika flower），我也拿著它奉獻給佛陀。憑藉佛陀的神力，這朵花停留在空中，猶如傘蓋般遍覆上方。那時看見這景象，我心中歡喜，恭敬地頂禮佛陀的雙足。我以真實清凈的心，就在佛陀面前發下大愿：愿我以此供養佛陀的因緣，在過往的今生之後，直到未來所生的每一世，捨棄醜陋的相貌，獲得美妙的容顏，最終出離生死的苦海。說完之後，天上降下金色的衣服，身體的相貌也變得莊嚴而呈金色。身

【English Translation】 English version Falling from a high branch, I was on the verge of death. Falling from the branch, my body was injured, and suffering assailed me. I lay stiff on the ground, my breath faint. At that time, I was unconscious, and in an instant, my life was about to end. Then, Vipashyin Tathagata (one of the past seven Buddhas), seeing me, arose with a compassionate heart. Because of this compassion, the great Sage descended into the garden to save me. The Buddha's body emitted golden light, adorned with the thirty-two excellent marks. This light was so bright, like newly forged gold, universally illuminating the ten directions. Receiving the touch of the Buddha's light on my body, I immediately felt coolness. From this, everything became harmonious and joyful, like the infusion of incomparable nectar. Hunger, thirst, afflictions, and various sufferings gathered in me, and all unwholesome things occupied my body. Due to the touch of the Buddha's compassionate light, they all subsided and vanished in an instant. I saw Muni (an epithet of Shakyamuni Buddha), the great Sage, the most supreme and auspicious gathering of light. From this arose my courageous heart, and after seeing the Buddha, I was able to stand up on my own. The World-Honored One is the most supreme and auspicious, like a precious mountain, tall and prominent. And like lightning illuminating the ten directions, having seen the Buddha in the past, I generated pure faith. Due to this faith, great joy arose in my heart, and I took off the small piece of cloth I was wearing. Holding it, I offered it to the Buddha, the World-Honored One, generating the most supreme and pure faith. There was one Kalanika flower, and I also held it and offered it to the Buddha. By the Buddha's divine power, this flower remained in the air, covering the space above like a parasol. At that time, seeing this scene, my heart rejoiced, and I respectfully prostrated at the Buddha's feet. With a true and pure heart, I made a great vow before the Buddha: May I, through this cause of offering to the Buddha, after this life and until every life to come, Abandon my ugly appearance and obtain a beautiful form, ultimately escaping the sea of birth and death. After speaking these words, golden clothes descended from the sky, and the appearance of my body also became adorned and golden. Body

出優缽羅花香，　　口中旃檀香馥郁，　　由此最上勝願力，　　如我所作悉圓成，　　如是多種妙相嚴，　　所生諸相皆悅意。　　大雨無價妙衣飾，　　黃金之色復柔軟，　　此衣俱時從我身，　　于剎那間能出現。　　是時復有諸天眾，　　空中遍雨妙天花，　　及彼清凈諸妙香，　　所謂旃檀沉水等。　　空中復言大奇妙，　　又奏諸天妙樂音，　　咸稱歸命佛世尊，　　發如是聲遍一切。　　今此所作皆勝善，　　故我妙相獲如是，　　一切見者和悅心，　　色如金光凈無比。』

「妙耳商主聞是伽陀已，即時踴躍身毛喜豎，于須臾間發生凈信，合掌遙向毗婆尸如來恭敬頂禮，審諦觀睹妙相童子已，作如是言：『童子！今宜與父同複本舍。』時妙相童子乃于其父起尊重心，即時趨前而伸拜奉，作是白言：『善來，尊父！』言已，即同還歸本舍。

「爾時，帝釋天主遍觀地獄具知其事，即作是念：『此妙耳商主能于佛所善作佛事，豈應棲止殘破舍中？』念已，即告毗首羯磨天子言：『汝今宜往妙耳商主殘破舍中，化成殊妙清凈舍宅，四寶所成八重層級。』

「是時，毗首羯磨天子受教命已，于剎那間至滿度摩城商主之舍，化凈舍宅嚴以四寶，八柱棟樑層級次第高顯妙

【現代漢語翻譯】現代漢語譯本『身上散發出優缽羅花（Utpala，一種藍色蓮花）的香氣，口中散發著旃檀（Chandana，一種香木）的馥郁香氣，憑藉這最殊勝的願力，我所做的一切都圓滿成就，像這樣以多種美妙的相好莊嚴自身，所顯現的各種相貌都令人喜悅。天空中降下無價的精妙衣飾，呈現黃金般的顏色，而且非常柔軟，這些衣服能同時從我身上出現，在極短的時間內就能顯現出來。這時，又有許多天人，在空中遍灑美妙的天花，以及那些清凈美妙的香，例如旃檀、沉香等。空中還發出驚歎的聲音，演奏著天界的妙樂，都稱念歸命佛世尊，這樣的聲音傳遍一切。現在所做的一切都是殊勝美好的，所以我獲得了這樣的美妙相好，一切見到我的人都心生歡喜，我的膚色像金色的光芒一樣清凈無比。』

『妙耳（Myo-er）商主聽到這些偈頌后，立刻歡欣鼓舞，全身的毛孔都豎立起來，在很短的時間內生起了清凈的信心，合起雙手，遙向毗婆尸（Vipasyin）如來恭敬地頂禮，仔細地觀看妙相（Myo-so）童子，然後這樣說：『童子！現在應該和父親一同返回我們原來的家。』當時，妙相童子對他的父親生起了尊重之心，立刻上前拜見，說道：『歡迎您，尊敬的父親！』說完，就一同返回了原來的家。

『這時，帝釋（Indra）天主遍觀地獄，完全知曉了這件事，於是心想：『這位妙耳商主能夠在佛陀那裡很好地行佛事，怎麼能讓他居住在殘破的房屋裡呢？』想到這裡，就告訴毗首羯磨（Vishvakarman）天子說：『你現在應該前往妙耳商主那殘破的房屋，把它化成殊勝美妙、清凈莊嚴的宅院，用四寶構成，有八重樓閣。』

『當時，毗首羯磨天子接受了帝釋天主的命令后，在極短的時間內到達了滿度摩（Manduma）城商主的家，將破舊的房屋化為清凈的宅院，用四寶裝飾，八根棟樑和樓閣次第高聳，非常美妙。』

【English Translation】 English version 『From his body emanates the fragrance of Utpala flowers (Utpala, a type of blue lotus), and from his mouth, the rich fragrance of Chandana (Chandana, a type of sandalwood). By the power of this supreme and excellent vow, everything I do is perfectly accomplished. Adorned with such various and wonderful features, all the appearances that arise are pleasing. A great rain of priceless and exquisite garments falls, golden in color and exceedingly soft. These garments appear simultaneously from my body, manifesting in an instant. At that time, there are also many devas (deities), raining down wonderful celestial flowers throughout the sky, and those pure and exquisite fragrances, such as Chandana and Agarwood. In the sky, there are also exclamations of great wonder, and the music of the devas is played, all proclaiming their homage to the Buddha, the World-Honored One, spreading such sounds everywhere. All that is done now is supremely good, therefore I have obtained such wonderful features, all who see me are filled with joy, and my complexion is as pure and incomparable as golden light.』

『Upon hearing these verses, the merchant Myo-er (Myo-er) was immediately overjoyed, his body hair stood on end, and in a short time, he developed pure faith. He joined his palms together and respectfully bowed towards the Tathagata Vipasyin (Vipasyin), carefully observing the boy Myo-so (Myo-so), and then said: 『Child! Now you should return to our original home with your father.』 At that time, the boy Myo-so developed respect for his father, immediately stepped forward to greet him, and said: 『Welcome, respected father!』 Having said this, they returned together to their original home.

『At that time, the Deva King Indra (Indra), observing the lower realms, fully understood the matter, and thought: 『This merchant Myo-er is able to perform Buddhist deeds well in the presence of the Buddha, how can he be allowed to dwell in a dilapidated house?』 Thinking this, he told the Deva son Vishvakarman (Vishvakarman): 『You should now go to the dilapidated house of the merchant Myo-er and transform it into a wonderful, pure, and adorned dwelling, made of the four treasures, with eight levels of tiers.』

『At that time, the Deva son Vishvakarman, having received the command of the Deva King Indra, arrived at the house of the merchant in the city of Manduma (Manduma) in an instant, transforming the dilapidated house into a pure dwelling, adorned with the four treasures, with eight pillars and beams, the tiers rising in order, wonderfully magnificent.』

好，戶牖軒窗垣墻具足，門置樓閣象牙莊嚴，如庵羅果。寶繩交絡垂珠花瓔，豎立幢幡周匝妙好，潔白嚴凈狀如月光，復如雪聚，繒彩間錯及有無數，金銀琉璃水精瑪瑙，帝青大青等，諸妙寶而為莊飾，四門各各置一金瓶。悉用滿盛八功德水，復有無數百千殊妙珍寶充滿其舍。

「時妙耳商主還至自舍，見是殊勝寶嚴舍宅，見已驚異心生歡喜。其妻即時心喜躍故，持金瓶水授其夫主而用盥滌，作是白言：『仁者福力能招如是殊勝之事，此之最上寶嚴舍宅由何置邪？』妙耳商主加復踴躍最上喜悅，乃于毗婆尸如來發生廣大清凈信心，身毛喜豎，合掌遙向毗婆尸如來、應供、正等正覺，恭敬頂禮發如是言：『佛是不可思議大如意寶，能為無上最勝福田。』作是言已，面目熙怡如蓮花相，踴躍歡喜，說伽陀曰：

「『功德所成大福田，　　遠離一切過失等，　　我植施種極纖微，　　現招勝報斯廣大。　　我昔隨心行小施，　　曾無最上施資緣，　　於今妙寶所莊嚴，　　清凈舍宅從何至？　　我昔舍中增憂苦，　　無餘所有唯垣墻，　　今何明豁狀云開，　　潔白清凈如秋月？　　我昔舍中遍空缺，　　蟲鼠來還孔穴多，　　於今最上寶莊嚴，　　窗牖煥明悉清凈。　　我昔舍中多穢污，　　狐

【現代漢語翻譯】現代漢語譯本：房屋的窗戶、門、走廊、圍墻都完備，門上裝飾著樓閣，用象牙莊嚴修飾，像庵羅果（一種水果）。寶繩交錯懸掛著珍珠和花朵編織的瓔珞，豎立著幢幡，四周美妙莊嚴，潔白嚴凈如同月光，又像積雪，各種顏色的絲綢交錯，還有無數的金、銀、琉璃、水晶、瑪瑙、帝青、大青等各種珍寶裝飾，四個門各自放置一個金瓶，裡面盛滿了八功德水，還有無數百千種殊勝美妙的珍寶充滿在這所房屋裡。當時，妙耳商主回到自己的住所，看到這殊勝寶嚴的宅院，看到後感到驚異，心中生起歡喜。他的妻子立刻因為心中的喜悅而歡欣雀躍，拿著金瓶中的水遞給她的丈夫用來洗手，並說道：『仁者，您的福力能夠招感如此殊勝的事情，這最上寶嚴的宅院是從哪裡來的呢？』妙耳商主更加踴躍，心中充滿最上的喜悅，於是對毗婆尸如來（Vipashyin Tathagata）生起廣大的清凈信心，身上汗毛因喜悅而豎立，合掌遙向毗婆尸如來、應供、正等正覺，恭敬地頂禮，並說道：『佛是不可思議的大如意寶，能成為無上最勝的福田。』說完這些話后，他面容喜悅如同蓮花，踴躍歡喜，說了以下偈頌：『功德所成就的大福田，遠離一切過失等，我種植的施捨種子極其微小，現在招感的殊勝果報卻如此廣大。我過去隨心意行小小的佈施，從未有最上的佈施資糧，如今這用美妙珍寶所莊嚴，清凈的舍宅是從哪裡來的呢？我過去的住所中充滿憂愁和痛苦，沒有剩餘的東西，只有圍墻，現在為何如此明亮開闊，如同云開霧散，潔白清凈如同秋天的月亮？我過去的住所中到處都是空缺，蟲子和老鼠來來往往，孔洞很多，如今卻用最上的珍寶來莊嚴，窗戶明亮煥發，一切都清凈。我過去的住所中有很多污穢，狐貍

【English Translation】 English version: The windows, doors, corridors, and walls of the house are complete. The doors are decorated with pavilions, adorned with ivory, like an Amalaka fruit (a type of fruit). Precious ropes are intertwined, hanging with pearl and flower garlands. Banners are erected, and the surroundings are wonderfully adorned, pure white and solemn like moonlight, or like accumulated snow. Various colors of silk are interwoven, and there are countless gold, silver, lapis lazuli, crystal, agate, Indranila (dark blue sapphire), and Mahaneela (darker blue sapphire) and other exquisite jewels used for decoration. Each of the four doors has a golden vase placed beside it, all filled with the water of the eight virtues. Furthermore, there are countless hundreds of thousands of special and wonderful treasures filling the house. At that time, the merchant Myaoh-erh (Wonderful Ear) returned to his residence and saw this extraordinarily adorned and precious dwelling. Upon seeing it, he was astonished and filled with joy. His wife, immediately overjoyed, took water from the golden vase and offered it to her husband for washing his hands, saying, 'Virtuous one, your merit has enabled you to attract such extraordinary things. From where did this supreme and precious dwelling come?' The merchant Myaoh-erh was even more elated, filled with supreme joy. He then generated vast and pure faith in Vipashyin Tathagata (Vipashyin Tathagata), his body hairs standing on end with joy. He joined his palms together, facing Vipashyin Tathagata, Worthy of Offerings, Perfectly and Completely Enlightened One, respectfully bowed, and said, 'The Buddha is an inconceivable great wish-fulfilling jewel, capable of being an unsurpassed and supreme field of merit.' After saying these words, his face was radiant like a lotus flower, and he joyfully recited the following gatha (verse): 'The great field of merit is accomplished by virtue, far removed from all faults and the like. The seeds of giving that I planted were extremely small, yet now I reap such vast and excellent rewards. In the past, I gave small offerings according to my whims, never having the resources for supreme giving. From where has this pure dwelling, adorned with wonderful jewels, come now? My past dwelling was filled with sorrow and suffering, with nothing remaining but walls. Why is it now so bright and open, like clouds parting, pure white and clean like the autumn moon? My past dwelling was full of gaps, with insects and rats coming and going, and many holes. Now it is adorned with the most excellent jewels, the windows are bright and radiant, and everything is pure. My past dwelling was full of filth, and foxes

鳴犬吠眾惡聲，　　於今舍宇妙莊嚴，　　諸寶滿盈從何至？　　我昔舍中蛇蟲滿，　　片衣破弊無所有，　　於今具有微妙衣，　　寶拂垂珠而可愛。　　昔舍火爇亡人骨，　　犬來䶩嚙惡增多，　　於今廣有妙香花，　　殊妙莊嚴從何至？　　昔時貧悴深憂苦，　　泣淚如雨日常流，　　於今寶地凈無塵，　　遍灑旃檀妙香水。　　昔為大火所焚燎，　　鴉棲門上穢污流，　　於今嚴以妙珠瓔，　　金寶色光從何至？　　昔居破舍門雙毀，　　空豁周圍無礙遮。　　於今門戶水精嚴，　　高廣妙好從何至？　　我昔久居殘破舍，　　傾危弊惡眾皆嫌，　　於今堂宇妙嚴成，　　悉是摩尼眾寶柱。　　我昔貧窮苦逼迫，　　悲聲普聞於四方，　　於今鼓吹振洪音，　　箜篌妙響復清美，　　我昔舍中多雜惡，　　焚余枯骨悉充盈，　　於今多種妙愛珍，　　寶聚莊嚴充其內。　　往昔象牙寶嚴具，　　墜散燒爇悉無餘，　　帝青妙寶今復嚴，　　周匝盡成水精舍。　　諸妙座具昔焚蕩，　　觸目俱無藉于地，　　於今種種妙莊嚴，　　座具依次而周備。　　昔時藉地以為座，　　穢污諸物悉充盈，　　於今柔軟妙繒茵，　　處吉祥座而適悅。　　昔于雜穢荊棘地

【現代漢語翻譯】現代漢語譯本犬吠之聲曾是污穢之音，如今這房舍卻如此美妙莊嚴，各種珍寶充盈，這是從何而來？我過去居住的房舍里，蛇蟲遍佈，衣不蔽體，一無所有。如今我卻擁有精美的衣服，飾有寶珠的拂塵，令人喜愛。過去我的房舍被火焚燒，遺留著亡者的骨骸，野狗啃噬，污穢不堪。如今這裡卻充滿了美妙的香花，如此殊勝莊嚴，這是從何而來？過去我貧困潦倒，深陷憂愁痛苦之中，淚如雨下，日日不止。如今這片土地潔凈無塵，遍灑著旃檀（Candana）的妙香水。過去這裡曾被大火焚燒，烏鴉棲息在門上，污穢之物流淌。如今這裡裝飾著精美的珠寶瓔珞，金寶的光芒閃耀，這是從何而來？過去我居住在破敗的房舍里，門窗破損，空曠無遮攔。如今門戶以水晶裝飾，高大寬廣，美妙無比，這是從何而來？我過去長久居住在殘破的房舍里，傾斜破敗，眾人嫌棄。如今這堂宇美妙莊嚴，全部由摩尼（Mani）寶珠的柱子構成。我過去貧窮困苦，悲傷的聲音傳遍四方。如今這裡鼓樂齊鳴，箜篌（K'ong-hou）的樂聲美妙而清澈。過去我的房舍里充滿各種污穢之物，焚燒后剩餘的枯骨堆積如山。如今這裡種植著各種珍貴的奇花異草，各種寶物堆積其中，莊嚴無比。往昔的象牙寶具，墜落、燒燬，蕩然無存。如今帝青（Indranila）妙寶再次裝飾，周圍都變成了水晶宮殿。過去的精美坐具都被焚燬，放眼望去，只能坐在地上。如今各種精妙的裝飾，坐具依次排列，一應俱全。過去只能坐在地上，到處都是污穢之物。如今卻有柔軟的絲綢坐墊，坐在吉祥的座位上，舒適愉悅。過去在雜草叢生的荊棘之地

【English Translation】 English version The barking of dogs was once a sound of filth, but now this house is so wonderfully adorned, filled with all kinds of treasures. From where did this come? In the past, the house I lived in was full of snakes and insects, and I had barely any clothes to cover myself, possessing nothing. But now I have exquisite clothes and a jewel-adorned whisk, which is so lovely. In the past, my house was burned by fire, leaving behind the bones of the dead, gnawed by dogs, and filled with filth. But now it is filled with wonderful fragrant flowers, so supremely adorned. From where did this come? In the past, I was poor and destitute, deeply immersed in sorrow and suffering, with tears flowing like rain every day. But now this land is clean and free of dust, sprinkled with the wonderful fragrant water of Candana. In the past, this place was burned by a great fire, with crows perched on the door and streams of filth flowing. But now it is adorned with exquisite jeweled necklaces, and the light of gold and jewels shines brightly. From where did this come? In the past, I lived in a dilapidated house with broken doors and windows, open and without any barriers. But now the doors are adorned with crystal, tall and wide, wonderfully beautiful. From where did this come? In the past, I lived for a long time in a dilapidated house, leaning and broken, despised by everyone. But now this hall is wonderfully adorned, entirely made of pillars of Mani jewels. In the past, I was poor and oppressed, and my sorrowful voice spread in all directions. But now there is the sound of drums and trumpets, and the music of the K'ong-hou is beautiful and clear. In the past, my house was full of all kinds of filth, and the burnt remains of dry bones piled up like mountains. But now it is planted with all kinds of precious and wonderful flowers and plants, and various treasures are piled up inside, supremely adorned. The ivory jeweled ornaments of the past fell, burned, and were completely gone. But now the Indranila jewels are adorned again, and the surroundings have become crystal palaces. The exquisite seating of the past was all burned, and as far as the eye could see, there was only the ground to sit on. But now there are all kinds of exquisite decorations, and the seats are arranged in order, complete in every way. In the past, I could only sit on the ground, which was full of filth. But now there are soft silk cushions, and I sit on an auspicious seat, comfortable and happy. In the past, in a place of weeds and thorns

，　　鋪草為床而寢臥，　　於今柔軟兜羅綿，　　用作床敷深悅意。　　昔時焚燬多雜類，　　舍中穢氣廣充盈，　　於今殊妙眾香薰，　　滿室氤氳而可愛。　　昔時內外皆焚爇，　　誠哉破壞中破壞，　　於今種種妙珠珍，　　行列莊嚴深愛樂。　　昔居破舍疏復漏，　　鴉鳥來還糞穢多，　　於今廣大妙舍中，　　珠瓔垂布增嚴好。　　昔時貧苦深逼迫，　　伸手號聲怖畏多，　　於今建立寶幢幡，　　清凈莊嚴極勝妙。　　頂禮如來大聖尊，　　為福田師我歸敬，　　今起悲心來此中，　　救拔我出貧窮海。　　歸命世間最上尊，　　一切智號毗婆尸，　　今起悲心來此中，　　令我善得成就事。　　譬如天中廣勝殿，　　功德莊嚴不思議，　　今起悲心來此中，　　令我所居同彼勝。　　我今歸向三界師，　　高顯猶如枳羅峰，　　我今居止此亦同，　　狀秋天月而皎潔。　　我念昔於此大城，　　極受貧窮諸困苦，　　由佛悲心來此中，　　獲大財富而最勝。　　我今植種方微小，　　旋招果利廣復深，　　佛於世間勝上尊，　　何人不伸供養事。』

「妙耳商主說是伽陀已，于佛世尊益生凈信，乃作是念：『我佛世尊來降於此，令我獲得多殊勝事

【現代漢語翻譯】現代漢語譯本：　　過去我鋪草為床而寢臥，　　如今卻用柔軟的兜羅綿（一種柔軟的棉）作床鋪，深感喜悅。　　過去焚燒的都是雜物，　　屋舍中充滿污穢之氣，　　如今卻用各種殊妙的香來熏，　　滿屋都充滿芬芳，令人喜愛。　　過去內外都被焚燒，　　真是破壞中的破壞，　　如今卻用各種美妙的珠寶，　　排列莊嚴，令人深愛。　　過去居住在破舊漏雨的屋舍，　　烏鴉鳥雀飛來，留下許多糞便，　　如今卻居住在寬廣美妙的屋舍中，　　珠玉瓔珞垂掛，更加莊嚴美好。　　過去貧窮困苦深切逼迫，　　伸手呼號，充滿恐懼，　　如今卻建立起寶幢寶幡，　　清凈莊嚴，極其殊勝美妙。　　頂禮如來大聖尊（偉大的聖者），　　您是福田之師，我歸依敬奉您，　　如今您發起悲心來到這裡，　　救拔我脫離貧窮的苦海。　　歸命於世間最尊貴的，　　具有一切智慧的毗婆尸（佛名），　　如今您發起悲心來到這裡，　　使我能夠順利成就一切。　　譬如天上的廣勝殿，　　功德莊嚴，不可思議，　　如今您發起悲心來到這裡，　　使我所居住的地方如同那般殊勝。　　我如今歸向三界之師（佛陀），　　高大顯赫猶如枳羅峰（山峰名），　　我如今居住的地方也如同那樣，　　像秋天的月亮一樣皎潔。　　我回憶過去在這大城中，　　極度遭受貧窮的各種困苦，　　由於佛陀的悲心來到這裡，　　我獲得了巨大的財富，最為殊勝。　　我如今種植的種子雖然微小，　　卻能迅速招來廣大而深厚的果報利益，　　佛陀是世間最殊勝尊貴的人，　　有誰不盡心供養呢？』

「妙耳商主說完這些偈頌后，對佛世尊更加生起清凈的信心，於是這樣想：『我佛世尊降臨到這裡，使我獲得這麼多殊勝的事情！

【English Translation】 English version: 　　Formerly, I slept on a bed of grass, 　　But now, soft 'duoluo' cotton (a type of soft cotton) is used as my bedding, which brings me deep joy. 　　In the past, I burned miscellaneous items, 　　And my house was filled with foul air, 　　But now, I use various exquisite incenses, 　　Filling the room with fragrance, making it lovely. 　　In the past, both inside and outside were burned, 　　Truly a destruction among destructions, 　　But now, various wonderful jewels, 　　Are arranged in a dignified manner, which I deeply love. 　　In the past, I lived in a dilapidated and leaky house, 　　Where crows and birds came and left much filth, 　　But now, I live in a vast and wonderful house, 　　With pearl necklaces hanging, adding to its beauty. 　　In the past, poverty and suffering deeply oppressed me, 　　Stretching out my hands and crying out in great fear, 　　But now, I have established jeweled banners and flags, 　　Pure and dignified, extremely sublime and wonderful. 　　I prostrate before the Tathagata (the thus-gone one), the Great Holy One, 　　You are the teacher of the field of merit, I take refuge and revere you, 　　Now, you have arisen with compassion and come here, 　　To rescue me from the sea of poverty. 　　I take refuge in the most supreme one in the world, 　　The one with all wisdom, named Vipashyin (name of a Buddha), 　　Now, you have arisen with compassion and come here, 　　To enable me to successfully accomplish everything. 　　Like the vast and magnificent palace in the heavens, 　　Adorned with inconceivable merits, 　　Now, you have arisen with compassion and come here, 　　To make my dwelling as sublime as that. 　　I now turn to the teacher of the three realms (the Buddha), 　　High and prominent like Mount 'Zhila' (name of a mountain), 　　My dwelling now is also like that, 　　As bright and pure as the autumn moon. 　　I recall that in this great city in the past, 　　I suffered extreme poverty and hardship, 　　But because of the Buddha's compassion in coming here, 　　I have obtained great wealth, the most supreme. 　　The seeds I plant now are small, 　　But they quickly bring forth vast and profound fruits and benefits, 　　The Buddha is the most supreme and venerable in the world, 　　Who would not wholeheartedly make offerings?』

「After the merchant 'Miao Er' spoke these verses, he developed even greater pure faith in the World Honored One, the Buddha, and thought to himself: 『My World Honored One, the Buddha, has descended here, causing me to obtain so many wonderful things!』」

，我今宜應請佛世尊及聲聞眾，首于自舍微伸供養。』作是念已，即時商主于毗婆尸如來及聲聞眾，發生廣大尊重之心，迎請于舍，備以百味凈妙飲食，於七日中虔伸供養，飯食事訖頂禮雙足，作是白言：『乃至盡壽，我以一切受用之具供給供養。』

「當佛來應商主供時，他舍有一守田之人，于平旦時來詣主家受食而還，于其中路聞佛世尊有大聖德，彼妙耳商主持一豆餅而用獻佛，即時獲得吉祥勝相。聞已，即于近側問一優婆塞言：『仁者！彼佛世尊具何聖德神力？』

「若斯優婆塞言：『子今當知，佛世尊者功德巍巍，不可度量廣大最勝，我何能說？然今為汝取要言之，汝應善聽。彼毗婆尸如來、應供、正等正覺，具足最上大丈夫相，清凈莊嚴色光晃耀，猶若金山，日月光明不能等比，是勇猛者、具善戒者、妙身相者、善語業者、寂靜心者、妙莊嚴者、善面目者、善所作者、善知法者、善忍辱者、善辯才者、善調伏者、善化他者、知律儀者、善柔順者、能知恩者、善觀矚者、寂諸根者、斷諸愛者、息瞋恚者、破癡暗者、開解脫者、立正法者、止非道者、示正道者、顯真實者、斷疑惑者、息煩惱者、破諸魔者、救世間者、真大法王、真實大士、世間大尊、大智慧幢、大勇利語、大福德藏、大法本源、大

【現代漢語翻譯】現代漢語譯本：我如今應當邀請佛世尊以及聲聞眾，首先在我自己的家中略微表達供養。』這樣想之後，商主立刻對毗婆尸如來（Vipashyin，過去七佛之一）以及聲聞眾，生起廣大的尊重之心，迎請到家中，準備了各種美味純凈的飲食，在七天之中虔誠地表達供養，飯食完畢后頂禮佛的雙足，這樣說道：『乃至我生命結束，我都用一切受用之具來供給供養。』當佛陀應邀前來接受商主供養的時候，他家有一個看守田地的人，在清晨的時候來到主人的家中領取食物然後回去，在路途中聽聞佛世尊具有偉大的聖德，那個妙耳商主拿了一個豆餅用來獻給佛陀，立刻獲得了吉祥殊勝的相。聽聞之後，立刻在附近問一個優婆塞（Upasaka，在家男居士）說：『仁者！那位佛世尊具有什麼樣的聖德神力？』那位優婆塞說：『你現在應當知道，佛世尊的功德巍峨，不可度量，廣大最勝，我怎麼能夠說盡呢？然而現在為你簡要地說一下，你應該好好聽著。那位毗婆尸如來、應供（Arhat，阿羅漢）、正等正覺（Sammasambuddha，完全覺悟的佛陀），具足最上大丈夫相，清凈莊嚴，色光晃耀，就像金山一樣，日月的光明都不能相比，是勇猛者、具善戒者、妙身相者、善語業者、寂靜心者、妙莊嚴者、善面目者、善所作者、善知法者、善忍辱者、善辯才者、善調伏者、善化他者、知律儀者、善柔順者、能知恩者、善觀矚者、寂諸根者、斷諸愛者、息瞋恚者、破癡暗者、開解脫者、立正法者、止非道者、示正道者、顯真實者、斷疑惑者、息煩惱者、破諸魔者、救世間者、真大法王、真實大士、世間大尊、大智慧幢、大勇利語、大福德藏、大法本源、大

【English Translation】 English version: 『Now I should invite the Buddha, the World Honored One, and the Sangha (community of monks), and first offer a small offering in my own home.』 Having thought this, the merchant immediately developed a great respect for Vipashyin Tathagata (one of the seven Buddhas of the past) and the Sangha, invited them to his home, prepared various delicious and pure foods, and sincerely offered them for seven days. After the meal, he bowed at the Buddha's feet and said: 『Until the end of my life, I will provide and offer all the necessities of life.』 When the Buddha came to accept the merchant's offering, there was a field keeper in his house who came to the master's house in the early morning to receive food and then returned. On the way, he heard that the Buddha, the World Honored One, had great virtues. That wonderful-eared merchant took a bean cake to offer to the Buddha and immediately obtained auspicious and excellent signs. After hearing this, he immediately asked a nearby Upasaka (layman) : 『Virtuous one! What kind of sacred virtues and powers does that Buddha, the World Honored One, possess?』 That Upasaka said: 『You should know now that the merits of the Buddha, the World Honored One, are majestic, immeasurable, vast, and supremely victorious. How can I describe them all? However, now I will briefly tell you, and you should listen carefully. That Vipashyin Tathagata, Arhat (worthy one), Sammasambuddha (fully enlightened Buddha), possesses the most supreme characteristics of a great man, is pure and dignified, and his radiant light shines like a golden mountain. The light of the sun and moon cannot compare. He is courageous, possesses good precepts, has a wonderful body, good speech, a peaceful mind, wonderful adornments, a kind face, good deeds, good knowledge of the Dharma, good patience, good eloquence, good taming, good transformation of others, knowledge of discipline, good gentleness, gratitude, good observation, quiet senses, severance of all love, cessation of anger, breaking of ignorance, opening of liberation, establishment of the right Dharma, cessation of the wrong path, showing of the right path, manifestation of truth, severance of doubt, cessation of afflictions, breaking of all demons, salvation of the world, true Dharma King, true great being, great尊 of the world, great wisdom banner, great courageous and beneficial speech, great treasure of merit, great source of Dharma, great』

聖導師、大法荷擔、大法聞持、大施福田，梵王帝釋恭敬供養，勝出世間利益眾生，一切最上，諸漏已盡息苦邊際，是大阿羅漢廣大明了，一切法律自在無畏，諸論議中問答最勝。

「『不為一切過失染污，開發一切勝妙之義，于諸色相戒行禪定精進智慧，雖復圓具無所取著，說法無礙，脫諸苦惱離諸戲論，為他開示損益之法，大慈方便普施眾生，具凈勝解以無上法開示調伏。

「『為大醫王善療眾病，具自然智三界特尊，身相敦肅無量威光，少欲喜足知時知義，正智具足摧煩惱冤，息三毒火八法不動。世間眾生極大苦惱，陷溺無智大泥滓坑。普觀察已，佛以智力隨為救度，佛於一切眾生起悲愍心，以自色相威力聖智，最上施作使令出離，佛為世間解脫諸苦。諸驚怖者善為安慰，一切沉溺生死泥者善為提拔，一切炎熱燒煮心者善施清涼，懈怠眾生普為開發起精進行。

「『佛于往昔無數百千生中，廣以飲食、衣服、座臥之具、象馬、車乘、妻子、奴婢、頭目、血肉割截支體種種行施，賢愚平等離諸有相。

「『佛於一切眾生起諸方便思惟利益，於一切時普觀世間，一切眾生老病死苦，愚迷動亂沉沒無依，若其現前若不現前，佛悲愍心普觀察已，悉安慰之。

「『如諸佛說，若無佈施、

【現代漢語翻譯】現代漢語譯本：聖導師（能引導眾生走向解脫的導師），大法荷擔（承擔弘揚佛法重任的人），大法聞持（聽聞佛法並能牢記不忘的人），大施福田（廣行佈施，能為眾生帶來無量福報的良田），梵王（Brahmā，色界天之主）帝釋（Indra，欲界天之主）恭敬供養，勝出世間利益眾生，一切最上，諸漏已盡息苦邊際，是大阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）廣大明了，一切法律自在無畏，諸論議中問答最勝。『不為一切過失染污，開發一切勝妙之義，于諸色相戒行禪定精進智慧，雖復圓具無所取著，說法無礙，脫諸苦惱離諸戲論，為他開示損益之法，大慈方便普施眾生，具凈勝解以無上法開示調伏。『為大醫王善療眾病，具自然智三界特尊，身相敦肅無量威光，少欲喜足知時知義，正智具足摧煩惱冤，息三毒火八法不動。世間眾生極大苦惱，陷溺無智大泥滓坑。普觀察已，佛以智力隨為救度，佛於一切眾生起悲愍心，以自色相威力聖智，最上施作使令出離，佛為世間解脫諸苦。諸驚怖者善為安慰，一切沉溺生死泥者善為提拔，一切炎熱燒煮心者善施清涼，懈怠眾生普為開發起精進行。『佛于往昔無數百千生中，廣以飲食、衣服、座臥之具、象馬、車乘、妻子、奴婢、頭目、血肉割截支體種種行施，賢愚平等離諸有相。『佛於一切眾生起諸方便思惟利益，於一切時普觀世間，一切眾生老病死苦，愚迷動亂沉沒無依，若其現前若不現前，佛悲愍心普觀察已，悉安慰之。『如諸佛說，若無佈施、

【English Translation】 English version: The holy guide, the bearer of the great Dharma, the keeper of the great Dharma, the great field of blessedness for offerings, revered and offered to by Brahmā (梵王, the lord of the Form Realm) and Indra (帝釋, the lord of the Desire Realm), surpassing the world in benefiting sentient beings, the most supreme of all, having exhausted all outflows and reached the end of suffering, is the great Arhat (阿羅漢, a saint who has eradicated afflictions and attained liberation), vast and clear, free and fearless in all laws, and the most victorious in questions and answers in all debates. 『Not defiled by any faults, developing all excellent meanings, fully endowed with all aspects of form, morality, meditation, diligence, and wisdom, yet without attachment, speaking the Dharma without hindrance, freed from all suffering and liberated from all conceptual constructs, revealing to others the laws of benefit and harm, universally bestowing great compassion and skillful means upon sentient beings, possessing pure and excellent understanding, and revealing and subduing with the unsurpassed Dharma. 『Being the great king of medicine, skillfully healing all diseases, possessing natural wisdom, uniquely honored in the three realms, with a dignified appearance and immeasurable majestic light, with few desires and contentment, knowing the right time and meaning, fully endowed with correct wisdom, destroying the enemies of afflictions, extinguishing the fires of the three poisons, and unshaken by the eight worldly winds. Sentient beings in the world suffer greatly, trapped in the muddy pit of ignorance. Having observed this universally, the Buddha uses his wisdom to save them accordingly, the Buddha arises with compassion for all sentient beings, using his own form, power, holy wisdom, and supreme actions to enable them to escape, the Buddha liberates the world from all suffering. He comforts those who are frightened, skillfully lifts up those who are drowning in the mud of birth and death, bestows coolness upon those whose hearts are burned by heat, and universally encourages diligent practice in those who are lazy. 『In countless hundreds of thousands of past lives, the Buddha extensively gave food, clothing, bedding, elephants, horses, carriages, wives, servants, heads, eyes, blood, flesh, and severed limbs, practicing various kinds of giving equally to the wise and the foolish, and detached from all forms of existence. 『The Buddha arises with various skillful means, thinking of the benefit of all sentient beings, universally observing the world at all times, seeing all sentient beings suffering from old age, sickness, and death, confused, agitated, sinking, and without refuge, whether they are present or not present, the Buddha, with a compassionate heart, having universally observed this, comforts them all. 『As the Buddhas say, if there is no giving,

持戒、忍辱、精進、禪定、智慧等諸功德，設經無數百千俱胝生中，終不能得無上寂靜大菩提果。所以然者？如來、應供、正等正覺勤修諸行，於一切眾生中最上最尊，具大名稱行安隱法，諸識圓明廣大精進，所發誓愿畢竟無虛，破癡暗離諸過，具眾德寂靜心，調三業不染著諸根境，得自在無後有。具無量威德光，眾莊嚴大智藏，相清凈如滿月，天王龍王阿修羅王一切天眾，恭敬信奉禮拜讚歎。福慧圓滿仙中大仙，狀如金光初出其焰。法中自在法中最上，自度度他到于彼岸，一切上首為眾所尊，如大龍王，解脫無畏為天中天。善男子！如來、應供、正等正覺，具大功德最勝無量，以少言詞豈能讚歎。』

金色童子因緣經卷第十一大正藏第 14 冊 No. 0550 金色童子因緣經

金色童子因緣經卷第十二

西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣法護等奉　詔譯

「時，優婆塞復說伽陀曰：

「『色相謙柔眾德具，　　圓成妙好普莊嚴，　　自舍如來大覺尊，　　余無等比最上士。　　佛聖言說無與等，　　佛聰利智亦無等，　　佛聖解了復無同，　　佛大牟尼無比類。　　佛大法器無與等，　　佛勝妙樂亦無等，　　佛善調柔復無同，　　佛極尊勝無

【現代漢語翻譯】現代漢語譯本：持戒、忍辱、精進、禪定、智慧等等這些功德，即使經過無數百千俱胝（俱胝：梵文，意為千萬）生的修行，最終也不能獲得無上寂靜的大菩提果。這是什麼原因呢？如來（如來：佛的十號之一）、應供（應供：佛的十號之一）、正等正覺（正等正覺：佛的十號之一）勤奮修行各種善行，在一切眾生中最為尊貴，具有偉大的名聲，奉行安穩的佛法，各種識見圓滿光明，廣大精進，所發的誓願最終不會落空，破除愚癡黑暗，遠離各種過失，具備各種功德，內心寂靜，調伏身口意三業，不染著于各種根境，獲得自在，不再有後世的輪迴。具備無量的威德光明，以各種莊嚴來裝飾自己，擁有廣大的智慧寶藏，相貌清凈如同滿月，天王、龍王、阿修羅王以及一切天眾，都恭敬信奉、禮拜讚歎。福德和智慧圓滿，是仙人中的大仙人，形象如同金色的光芒初次顯現。在佛法中自在，在佛法中最為至上，自己得到解脫，也幫助他人得到解脫，到達彼岸，是一切眾生的首領，為大眾所尊敬，如同大龍王一樣，從解脫中獲得無畏，是天中之天。善男子！如來、應供、正等正覺，具備偉大的功德，最為殊勝，無法衡量，哪裡可以用少量的言辭就能讚歎完畢呢？'

《金色童子因緣經》卷第十一大正藏第 14 冊 No. 0550 《金色童子因緣經》

《金色童子因緣經》卷第十二

西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣法護（法護：人名）等奉詔譯

『當時，優婆塞（優婆塞：在家男居士）又說了以下偈頌：

『容貌謙和柔順，具備各種功德，圓滿成就，美妙無比，普遍莊嚴，自己捨棄瞭如來大覺尊的地位，其他沒有誰能與您相比，您是最上之士。佛的聖言教誨無與倫比，佛的聰慧明智也無與倫比，佛的聖潔理解也無與倫比，佛是大牟尼（大牟尼：對佛的尊稱），無可比擬。佛是大法器，無與倫比，佛的殊勝妙樂也無與倫比，佛善於調伏，無與倫比，佛極度尊貴殊勝，無與倫比』

【English Translation】 English version: 'Holding precepts, practicing patience, diligence, meditation, wisdom, and all such merits, even after countless hundreds of thousands of kotis (koti: Sanskrit, meaning ten million) of lifetimes, one still cannot attain the supreme, tranquil Great Bodhi fruit. Why is this so? The Tathagata (Tathagata: one of the ten titles of a Buddha), Arhat (Arhat: one of the ten titles of a Buddha), Samyak-sambuddha (Samyak-sambuddha: one of the ten titles of a Buddha) diligently cultivates all virtuous deeds, is the most supreme and honored among all beings, possesses great renown, practices the Dharma of peace and security, all perceptions are complete and bright, greatly diligent, the vows made will ultimately not be in vain, destroys the darkness of ignorance, is free from all faults, possesses all virtues, has a tranquil mind, subdues the three karmas of body, speech, and mind, is not attached to the various realms of the senses, attains freedom, and has no further rebirth. Possesses immeasurable majestic virtue and light, adorns oneself with all kinds of adornments, possesses a vast treasury of wisdom, appearance is pure like the full moon, the heavenly kings, dragon kings, Asura kings, and all the heavenly hosts, all respectfully believe, worship, praise. Perfect in blessings and wisdom, the great sage among sages, appearance is like golden light newly emerging. Free in the Dharma, most supreme in the Dharma, liberates oneself and also helps others to be liberated, reaching the other shore, is the leader of all, revered by the multitude, like the great dragon king, obtains fearlessness from liberation, is the God of Gods. Good man! The Tathagata, Arhat, Samyak-sambuddha, possesses great merit, is most supreme and immeasurable, how can one praise completely with few words?'

Golden Child Karma Sutra, Volume 11 Taisho Tripitaka Volume 14 No. 0550 Golden Child Karma Sutra

Golden Child Karma Sutra, Volume 12

Translated by Tripitaka Master Chao San Da Fu Shi Hong Lu Qing Chuan Fan Da Shi, Purple-robed Shramana Chen Fa Hu (Fa Hu: a person's name) and others, by Imperial Decree, from the Western Heaven.

'At that time, the Upasaka (Upasaka: a male lay Buddhist) spoke the following Gatha:

'Appearance is humble and gentle, possessing all virtues, Perfectly accomplished, wonderfully beautiful, universally adorned, Having relinquished the position of the Tathagata, the Great Awakened One, There is no other comparable to you, you are the most supreme being. The Buddha's sacred words are unparalleled, The Buddha's intelligence and wisdom are also unparalleled, The Buddha's sacred understanding is also unparalleled, The Buddha is the Great Sage (Great Sage: a respectful term for the Buddha), incomparable. The Buddha is a great vessel of Dharma, unparalleled, The Buddha's supreme bliss is also unparalleled, The Buddha is skilled in taming, unparalleled, The Buddha is extremely noble and supreme, unparalleled.'

比類。　　佛為大師無與等，　　佛為世父亦無等，　　佛為善友復無同，　　佛為親愛無比類。　　無我無怖無不伏，　　無染遠離於憒鬧，　　已超三有險難中，　　無怨無患常清凈。　　清凈善調殊妙相，　　念力具足大自在，　　普開眾生利益門，　　佛最勝上無等比。　　總略真實眾德聚，　　所說最勝如法儀，　　佛為三界無上尊，　　汝應信受此功德。』

「時，守田人聞彼優婆塞說是如來勝功德已，發生凈信身毛喜豎，即作是言：『彼妙耳商主以一豆餅奉上毗婆尸如來，種植最上清凈施田，于剎那間商主，即得離諸貧苦，仗佛神力，以極少物凈心行施願力所資，以是勝因獲如意寶。今毗婆尸如來、應供、正等正覺，經俱胝那庾多百千劫中，不得值遇極難得見，而佛世尊于百千劫中，修成無上廣大最勝利益眾生無量福行，隨起悲心，廣以方便救度眾生，生死煩惱毒蛇所蠚墜墮極苦，慈心愛念猶如親友。而我今者家無財物，雖久力營曾無小畜，然以凈心將自守田所得之食，雖極微小持用奉上。又當發願，普愿一切眾生皆得最上意願圓滿。』彼守田人發是言時，毗婆尸如來、應供、正等正覺，即以神力現住其前。

「時守田人見佛世尊，威德殊特昔未曾睹，身相端嚴猶若金山

【現代漢語翻譯】現代漢語譯本比類。佛陀是偉大的導師，無與倫比；佛陀是世間的慈父，也無與倫比；佛陀是最好的朋友，同樣無與倫比；佛陀是親愛的人，無比殊勝。沒有自我，沒有恐懼，一切都能降伏；沒有污染，遠離喧囂；已經超越了三有（欲有、色有、無色有）的險難之中，沒有怨恨，沒有憂患，永遠清凈。清凈善良，調伏得當，具有殊勝微妙的相好，念力具足，擁有大自在；普遍開啟眾生利益之門，佛陀是最殊勝、最至上的，無可比擬。總括真實的眾多功德聚集，所說的都是最殊勝如法的儀軌，佛陀是三界無上的至尊，你應該信受這些功德。』

『當時，守田人聽到那位優婆塞說如來殊勝的功德后，生起清凈的信心，身上汗毛都豎了起來，於是說道：『那位聰明的商人以一塊豆餅供奉毗婆尸如來（Vipashyin Tathagata，過去七佛之一），種植了最上清凈的福田，在剎那間，商人就脫離了各種貧困，憑藉佛陀的神力，用極少的物品以清凈心行佈施，以及願力的資助，因此殊勝的因緣獲得瞭如意寶。現在毗婆尸如來、應供、正等正覺，經過俱胝那庾多百千劫中，都難以值遇，極難得見，而佛世尊在百千劫中，修成無上廣大最殊勝利益眾生的無量福行，隨著悲心的生起，廣泛地以方便法門救度眾生，脫離被生死煩惱毒蛇所咬傷而墜入的極度痛苦，以慈愛之心對待眾生，猶如對待親友。而我現在家中沒有財物，雖然長期努力經營，也沒有一點積蓄，但我將以清凈心，用自己守護田地所得的食物，雖然極其微小，拿來供奉。並且應當發願，普遍希望一切眾生都能得到最上等的意願圓滿。』那位守田人說這些話的時候，毗婆尸如來、應供、正等正覺，就以神力顯現在他的面前。

『當時守田人見到佛世尊，威德殊勝特別，以前從未見過，身相端正莊嚴，就像金山一樣。

【English Translation】 English version Analogy. The Buddha is a great teacher, unparalleled; the Buddha is the compassionate father of the world, also unparalleled; The Buddha is the best friend, also incomparable; the Buddha is a beloved one, supremely unique. Without self, without fear, everything can be subdued; without defilement, far from noise and disturbance; Having transcended the dangers of the three realms of existence (the desire realm, the form realm, and the formless realm), without resentment, without worry, always pure. Pure and virtuous, well-tamed, possessing excellent and subtle marks, with complete power of mindfulness, possessing great freedom; Universally opening the gate of benefit for sentient beings, the Buddha is the most supreme and unsurpassed, incomparable. Summarizing the gathering of numerous true virtues, what is spoken is the most supreme and Dharma-abiding conduct, The Buddha is the supreme尊of the three realms, you should believe and accept these merits.』

『At that time, the field keeper, upon hearing that Upasaka speak of the Tathagata』s (Tathagata: 'Thus Gone One', an epithet of the Buddha) supreme merits, generated pure faith, and the hairs on his body stood on end. He then said, 『That wise merchant offered a bean cake to Vipashyin Tathagata (Vipashyin Tathagata, one of the past seven Buddhas), planting the most supreme and pure field of merit. In an instant, the merchant was freed from all poverty, relying on the Buddha』s divine power, using extremely small items with a pure mind to perform generosity, and with the aid of the power of his vows, he obtained a wish-fulfilling jewel because of this supreme cause. Now, Vipashyin Tathagata, Arhat (Arhat: One who is worthy), Samyak-sambuddha (Samyak-sambuddha: Perfectly Enlightened One), is difficult to encounter even after countless kotis (koti: a unit of large number) of nayutas (nayuta: a unit of large number) of hundreds of thousands of kalpas (kalpa: an aeon), and is extremely rare to see. Yet, the Buddha World-Honored One, in hundreds of thousands of kalpas, cultivated immeasurable meritorious deeds that are unsurpassed, vast, and most supremely beneficial to sentient beings. With the arising of compassionate thoughts, he extensively uses expedient means to save sentient beings, freeing them from the extreme suffering of being bitten by the poisonous snakes of birth, death, and afflictions, and falling into misery. He cherishes sentient beings with loving-kindness, as if they were close friends. But I, at present, have no wealth in my home. Although I have worked diligently for a long time, I have not accumulated even a little. However, with a pure mind, I will use the food that I have obtained from guarding the fields, although it is extremely small, to offer it. And I should also make a vow, universally wishing that all sentient beings may attain the supreme fulfillment of their wishes.』 When that field keeper spoke these words, Vipashyin Tathagata, Arhat, Samyak-sambuddha, immediately appeared before him by means of his divine power.

『At that time, the field keeper saw the World-Honored One, whose majestic virtue was extraordinary and never seen before, his physical form upright and dignified, like a golden mountain.

，其光晃耀映蔽日月。見已，即時發生最上廣大信樂，以清凈心持所有食，奉上世尊毗婆尸如來、應供、正等正覺清凈缽中。施已，加復極生凈信，頂禮佛足發大誓願，說伽陀曰：

「『以此施佛所獲福，　　愿我過於此生后，　　當起最上悲愍心，　　普觀眾生作利益。　　如佛所證無上道，　　如佛相好眾圓成，　　我當成佛亦復然，　　普獲一切無等法。　　如佛宣說于正法，　　如佛成就一切智，　　我當得果亦復然，　　具一切智善說法。　　如佛降伏魔軍已，　　善轉清凈大法輪，　　我當得果事還同，　　降伏魔軍宣正法。　　佛于生死大海中，　　自度度他皆出離，　　我當亦度諸眾生，　　出離同歸無上道。』

「爾時，毗婆尸如來、應供、正等正覺，即發甚深廣大云吼音聲，為守田人而授記言：『善男子！汝于來世當得作佛，號一切義成，為三界師具大威德，以勝上力降伏魔軍，如佛所行施作佛事。』時，毗婆尸如來為守田人授阿耨多羅三藐三菩提記已，還複本處。

「彼滿度摩城一切人眾，普聞其事，乃至國王聞是事已，念守田人善根力故，王乃嚴整車駕來詣守田人所，發信重心，嚴以寶象上安其座，敕令彼人而乘于象，同復王宮授王半位。時守田人即白王

【現代漢語翻譯】現代漢語譯本：

其光芒晃耀，甚至遮蔽了日月的光輝。守田人見到后，立刻生起最上廣大信樂之心，以清凈的心拿著所有的食物，供奉給世尊毗婆尸如來（Vipasyin Tathagata，過去七佛之一）、應供（Arhat，值得供養者）、正等正覺（Samyaksambuddha，完全覺悟者）的清凈缽中。供養完畢后，更加生起極大的清凈信心，頂禮佛足，併發下大誓願，說了以下偈頌：『以此供養佛陀所獲得的福報，愿我來世，能夠生起最上悲憫之心，普遍地爲了眾生的利益而努力。如同佛陀所證悟的無上道，如同佛陀圓滿的相好，我將來成佛時，也當如此，普遍獲得一切無與倫比的佛法。如同佛陀宣說正法，如同佛陀成就一切智慧，我將來證果時，也當如此，具備一切智慧，善於說法。如同佛陀降伏魔軍之後，善於轉動清凈大法輪，我將來證果時，也當如此，降伏魔軍，宣說正法。佛陀在生死大海中，自己解脫，也幫助他人解脫，我將來也要度化眾生，讓他們解脫，一同歸向無上道。』當時，毗婆尸如來、應供、正等正覺，就發出甚深廣大的云吼音聲，為守田人授記說：『善男子！你于未來世將得成佛，號為一切義成（Sarvarthasiddha，一切義成就者），成為三界導師，具有大威德，以殊勝的力量降伏魔軍，如同佛陀所行，施作佛事。』當時，毗婆尸如來為守田人授阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）記之後，就回到原來的地方。那滿度摩城（Bandhumati，城市名）的一切人眾，都聽說了這件事，乃至國王聽到這件事後，想到守田人善根的力量，國王於是莊嚴地準備車駕，來到守田人所在的地方，發起信重心，用寶象莊嚴地安置座位，命令那人乘坐于象上，一同回到王宮，並授予他一半的王位。當時守田人就對國王說

【English Translation】 English version:

Its light shone so brightly that it obscured the sun and moon. Having seen this, the field-keeper immediately generated the utmost great faith and joy, and with a pure mind, he held all the food and offered it to the World Honored Vipasyin Tathagata (Vipasyin Tathagata, one of the past seven Buddhas), Arhat (Arhat, worthy of offerings), Samyaksambuddha (Samyaksambuddha, perfectly enlightened one) in his pure bowl. After making the offering, he further generated extreme pure faith, prostrated at the Buddha's feet, and made a great vow, reciting the following gatha: 'With the merit gained from this offering to the Buddha, may I, in future lives, generate the utmost compassion and strive universally for the benefit of all beings. Like the unsurpassed path realized by the Buddha, like the Buddha's perfect marks and characteristics, when I become a Buddha in the future, may I be the same, universally attaining all incomparable Dharmas. Like the Buddha who proclaims the true Dharma, like the Buddha who achieves all wisdom, when I attain the fruit in the future, may I be the same, possessing all wisdom and skillfully expounding the Dharma. Like the Buddha who, having subdued the armies of Mara, skillfully turns the pure great Dharma wheel, when I attain the fruit in the future, may I be the same, subduing the armies of Mara and proclaiming the true Dharma. The Buddha, in the ocean of samsara, liberates himself and helps others to liberate themselves, may I also liberate all beings in the future, leading them to liberation and together returning to the unsurpassed path.' At that time, Vipasyin Tathagata, Arhat, Samyaksambuddha, emitted a profound and vast cloud-roaring sound and prophesied to the field-keeper, saying: 'Good man! In a future life, you will become a Buddha, named Sarvarthasiddha (Sarvarthasiddha, he who accomplishes all meanings), becoming a teacher of the three realms, possessing great power and virtue, subduing the armies of Mara with superior strength, just as the Buddha acts, performing Buddha deeds.' At that time, Vipasyin Tathagata, after prophesying Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) to the field-keeper, returned to his original place. All the people in that city of Bandhumati (Bandhumati, city name) heard about this matter, and even the king, upon hearing this, thinking of the power of the field-keeper's good roots, the king solemnly prepared his chariot and went to the place where the field-keeper was, generating a heart of faith and respect, adorned with a jeweled elephant on which a seat was placed, and ordered that man to ride on the elephant, returning together to the royal palace, and bestowing upon him half of the kingdom. At that time, the field-keeper said to the king

言：『如王之命非臣所欲，如臣志樂愿求出家凈修梵行。』其王即時敕從志願，王乃復宮。

「時守田人即于毗婆尸佛法中求佛出家，乃至盡壽修持梵行，其後命終生化樂天。乃至最後彼妙相童子，以具勝德故眾共冊立，如王法儀統臨王位，經六萬歲正法治化，謝世之後生兜率天。」

爾時，尊者阿難告阿阇世王言：「大王！于汝意云何？彼毗婆尸佛法中妙相王者，豈異人乎？即此金色苾芻是。其王昔見毗婆尸如來，以貧窮故，脫身所被一小衣片而用施佛，施已即發廣大誓願，由斯善業于天人中受勝妙樂，處處所生身皆金色，有金色衣自然覆體，生時天雨眾妙天花，乃至於今具大福德，身有妙衣旋脫旋生，具諸勝相。彼時妙耳商主者，即今日照商主是；彼時妙耳商主之妻，即今日照商主妻是；彼時女使者，即今迦尸孫那利童女是；彼時家童者，即今勇戾大臣是。」

爾時，阿阇世王復白尊者阿難言：「此金色苾芻復造何業？昔無過咎，為人虛妄構以染緣，置鐵叉上將殞其命。又復何因，旋即出家證阿羅漢果？」

尊者答言：「大王！過去世中有佛出世，名為妙月如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。是時有一國，城外有僧寺眾所棲止，中一苾

【現代漢語翻譯】說：『如果大王的命令不是我所希望的，那麼我的心願是請求出家，清凈地修習梵行。』國王立刻下令滿足他的願望，然後返回王宮。當時，守田人就在Vipasyin佛（毗婆尸佛）的佛法中請求出家，直至壽命終結都修持梵行，之後命終生到化樂天。乃至最後，那位妙相童子，因為具備殊勝的德行，所以大家共同擁立他，按照國王的法度儀式來統治王位，經過六萬年用正法治理教化，去世之後生到兜率天（Tusita）。』當時，尊者阿難（Ananda）告訴阿阇世王（Ajatasattu）說：『大王！您認為怎麼樣？那位在Vipasyin佛（毗婆尸佛）的佛法中的妙相王，難道是其他人嗎？就是這位金色比丘（bhiksu）啊。這位國王過去見到Vipasyin如來（毗婆尸如來），因為貧窮，脫下身上所穿的一小塊衣片來佈施給佛，佈施之後就發了廣大的誓願，由於這個善業，在天人和人中享受殊勝美妙的快樂，處處所生之處身體都是金色的，有金色的衣服自然覆蓋身體，出生時天上降下各種美妙的天花，乃至到今天都具備很大的福德，身上有美妙的衣服脫落後又會立刻重新出現，具備各種殊勝的相貌。那時妙耳商主，就是今天的日照商主；那時妙耳商主的妻子，就是今天的日照商主的妻子；那時的女僕，就是現在的迦尸孫那利童女；那時的家童，就是現在的勇戾大臣。』當時，阿阇世王（Ajatasattu）又對尊者阿難（Ananda）說：『這位金色比丘（bhiksu）又造了什麼業？過去並沒有過錯，卻被人虛妄地捏造染污的因緣，放置在鐵叉上將要喪命。又是什麼原因，他立刻出家證得阿羅漢（Arhat）果？』尊者阿難（Ananda）回答說：『大王！過去世中有佛出世，名為妙月如來（Myo-tsuki Tathagata）、應供（Arhat）、正遍知（Samyak-sambuddha）、明行足（Vidya-charana-sampanna）、善逝（Sugata）、世間解（Lokavidu）、無上士（Anuttara-purusa-damya-sarathi）、調御丈夫（Shasta deva-manushyanam）、天人師（Teacher of gods and men）、佛（Buddha）、世尊（Bhagavan）。當時有一個國家，城外有一座僧寺，是僧眾居住的地方，其中有一位比丘（bhiksu）

【English Translation】 He said, 'If the king's command is not what I desire, then my wish is to request to leave home and purely cultivate Brahma-conduct.' The king immediately ordered that his wish be granted, and then returned to the palace. At that time, the field-keeper requested to leave home in the Dharma of Vipasyin Buddha (毗婆尸佛), and cultivated Brahma-conduct until the end of his life, after which he was reborn in the Paranirmita-vasavartin heaven (化樂天). And finally, that boy with wonderful marks, because he possessed excellent virtues, was jointly appointed by the people, and ruled the throne according to the laws and rituals of the king, governing and transforming with the righteous Dharma for sixty thousand years, and after his death was reborn in the Tusita heaven (兜率天).' At that time, the Venerable Ananda (阿難) said to King Ajatasattu (阿阇世王): 'Great King! What do you think? Is that King Wonderful Marks in the Dharma of Vipasyin Buddha (毗婆尸佛) someone different? He is this golden-colored bhiksu (比丘). That king once saw Vipasyin Tathagata (毗婆尸如來), and because he was poor, he took off a small piece of clothing he was wearing and gave it as an offering to the Buddha. After giving it, he made a great vow, and because of this good karma, he enjoyed excellent and wonderful happiness among gods and men. Wherever he was born, his body was golden in color, and golden clothes naturally covered his body. When he was born, the heavens rained down various wonderful heavenly flowers, and even now he possesses great blessings. He has wonderful clothes on his body that disappear and reappear, and he possesses all kinds of excellent marks. The merchant Wonderful Ears at that time is the merchant Sunlit today; the wife of the merchant Wonderful Ears at that time is the wife of the merchant Sunlit today; the female servant at that time is the maiden Kasi Sundari today; the houseboy at that time is the minister Valiant today.' At that time, King Ajatasattu (阿阇世王) again said to the Venerable Ananda (阿難): 'What karma did this golden-colored bhiksu (比丘) create? In the past, he had no faults, but he was falsely accused of defiled causes and conditions, and placed on an iron fork to be killed. And for what reason did he immediately leave home and attain the fruit of Arhat (阿羅漢)?' The Venerable Ananda (阿難) replied: 'Great King! In the past, there was a Buddha who appeared in the world, named Myo-tsuki Tathagata (妙月如來), Arhat (應供), Samyak-sambuddha (正遍知), Vidya-charana-sampanna (明行足), Sugata (善逝), Lokavidu (世間解), Anuttara-purusa-damya-sarathi (無上士), Shasta deva-manushyanam (調御丈夫), Teacher of gods and men (天人師), Buddha (佛), Bhagavan (世尊). At that time, there was a country, and outside the city there was a monastery where the Sangha resided. Among them, there was a bhiksu (比丘)

芻善說法要。是時，城中諸婆羅門及長者等皆來聽法，利養供給咸共臻集。

「乃至其後復有苾芻，名曰無勝，來止此寺，加復明利而善說法，辯才無礙，言詞流澤音聲清美。時諸人眾咸悉來詣無勝苾芻之所，聽受說法，其所演說初中后善文義深遠，純一清白梵行之相。是時，四遠人眾聞已信慕，飲食衣服座臥之具，病緣醫藥皆悉供給，而彼先來說法苾芻，所獲利養由斯間絕。

「是時，說法苾芻即自思惟：『今無勝苾芻同止於此，於我利養必當間絕。又復由此利養絕故，彼多聞智者及諸信士，豈非於我不尊敬邪？』乃生怖畏。念已，即時虛構方計用遮其事。故往召一婆羅門童女，使其來還妄起染緣，謗訕于彼無勝苾芻。是時童女如命而行。其後一日彼說法苾芻與諸苾芻共會，僧房門首如常語論，童女忽來而謂眾曰：『汝出家人中豈有非梵行邪？所以然者？彼無勝苾芻曏者於我逼以染緣，梵行人中此非道理。』

「時諸苾芻聞已掩耳，謂童女言：『莫作是說！勿使他人聞此惡言。』唯說法苾芻出不善語謗彼無勝苾芻，謂言：『如實不善所作。』乃至其後展轉聞于無勝苾芻。彼人聞已，即作是言：『彼說法苾芻何故於我發是語邪？』言已，即詣彼苾芻所。到已，謂言：『我于尊者無所觸嬈，何出惡言

【現代漢語翻譯】現代漢語譯本：芻善（Chushu，人名）開始說法。當時，城中的婆羅門（Brahman，印度教祭司）和長者（elder，德高望重的人）等都來聽法，各種供養都聚集而來。

後來又有一位比丘（bhiksu，佛教出家人），名叫無勝（Wusheng，人名），來到這座寺廟，他更加聰明敏銳，並且善於說法，辯才無礙，言辭流暢，聲音清澈優美。當時，許多人都來到無勝比丘這裡，聽他說法，他所講的內容從開始到中間到結尾都很好，文辭和意義都深遠，純潔清白，是梵行（brahmacarya，清凈的行為）的體現。當時，四面八方的人聽到后都信服仰慕，飲食、衣服、床座臥具，生病時的醫藥都供給給他，因此，先前說法比丘所獲得的供養就中斷了。

當時，說法比丘就自己思量：『現在無勝比丘和我同住在這裡，我的供養必定會被中斷。而且因為供養中斷的緣故，那些博學多聞的智者和信徒，難道不會因此不尊敬我嗎？』於是產生了恐懼。想到這裡，就立刻虛構計策來阻止這件事。於是去召來一位婆羅門童女，讓她回來后捏造男女之間的不正當關係，誹謗無勝比丘。當時，童女按照他的吩咐去做了。之後有一天，說法比丘和眾比丘一起在僧房門口像往常一樣談論，童女突然來了，對大家說：『你們出家人中難道有不清凈的嗎？為什麼這麼說呢？因為那個無勝比丘剛才強迫我和他發生不正當關係，在修行梵行的人中，這不合道理。』

當時，眾比丘聽了之後摀住耳朵，對童女說：『不要這樣說！不要讓其他人聽到這些惡語。』只有說法比丘說出不好的話來誹謗無勝比丘，說：『確實做了不好的事情。』後來這件事輾轉傳到了無勝比丘那裡。他聽了之後，就說：『那個說法比丘為什麼對我說這樣的話呢？』說完，就去到那位比丘那裡。到了之後，說：『我沒有冒犯您，為什麼說出惡語？』

【English Translation】 English version: Chushu (Chushu, a name) began to preach the Dharma. At that time, the Brahmins (Brahman, Hindu priests) and elders (elder, a respected person) in the city all came to listen to the Dharma, and various offerings gathered together.

Later, there was a bhiksu (bhiksu, a Buddhist monk) named Wusheng (Wusheng, a name) who came to this temple. He was even more intelligent and insightful, and was good at preaching the Dharma. He had unimpeded eloquence, fluent words, and a clear and beautiful voice. At that time, many people came to Bhiksu Wusheng to listen to his preaching. What he said was good from beginning to middle to end, and the words and meanings were profound, pure and white, and a manifestation of brahmacarya (brahmacarya, pure conduct). At that time, people from all directions heard about it and admired him, providing him with food, clothing, bedding, and medicine when he was sick. Therefore, the offerings previously received by the preaching bhiksu were interrupted.

At that time, the preaching bhiksu thought to himself: 'Now that Bhiksu Wusheng is living here with me, my offerings will surely be interrupted. Moreover, because of the interruption of offerings, wouldn't those learned and wise people and believers disrespect me?' So he became afraid. Thinking of this, he immediately fabricated a plan to prevent this from happening. So he summoned a Brahmin girl and asked her to come back and fabricate an improper relationship between a man and a woman, slandering Bhiksu Wusheng. At that time, the girl did as she was told. One day later, the preaching bhiksu and the other bhiksus were talking as usual at the entrance of the monastery, when the girl suddenly came and said to everyone: 'Are there any impure people among you monks? Why do I say this? Because that Bhiksu Wusheng just forced me to have an improper relationship with him. This is unreasonable among those who practice brahmacarya.'

At that time, the bhiksus covered their ears after hearing this and said to the girl: 'Don't say that! Don't let others hear these evil words.' Only the preaching bhiksu spoke bad words to slander Bhiksu Wusheng, saying: 'He really did bad things.' Later, this matter was passed on to Bhiksu Wusheng. After hearing this, he said: 'Why did that preaching bhiksu say such things to me?' After saying that, he went to that bhiksu. After arriving, he said: 'I have not offended you, why do you speak evil words?'

固相譏毀？』時說法苾芻轉起恚心，復出惡言增加呵毀，謂言：『汝有此罪，后當應受鐵叉之苦。』

「時無勝苾芻聞已自念：『如斯行業壞修行法。』知是事已，即自收舉衣缽受用出離其寺，詣一樹下隨意棲止。是時，四眾見已，即同奔逐勸誘欲令回覆，竟不從命。時說法苾芻后自惟忖：『我今所作誠為不善，以利養因起惡趣業，如是審思心極追悔，我應詣彼求其懺罪。』念已，即時速出其寺，訪尋尊者無勝苾芻，深自毀責滿目淚流，猶如稚童啼哀莫止。

「是時，無數百千諸婆羅門、長者等眾咸睹是事，到已即時前詣無勝苾芻，頂禮雙足，作是白言：『尊者！我今懺罪愿尊忍可，我如稚童，我如愚夫，我不明瞭，貪利養故造不善業，以虛妄緣出不善語，謗訕尊者深為罪咎！深為罪咎！尊者悲心願垂忍可。』

「無勝苾芻答言：『大德！我已忍可，我今但為心厭憒鬧，棲止樹下跏趺宴坐，端身正念修寂靜行。』說是語已，時無勝苾芻發生最上厭離之心，靜念世間誠堪驚懼，遷流謝滅諸行不停，五眾循環生死流轉，乃至帝釋諸天供養稱讚皆非究竟。念已，即時兩翼騰驤狀如鵝王，高舉空中清凈潔白，一切大眾咸悉瞻睹，發生最上凈信之心，即于空中現諸神變。

「時說法苾芻見是事已，即作

【現代漢語翻譯】現代漢語譯本：『你確實在堅持譏諷和詆譭嗎？』當時說法比丘（Dharmabhiksu，講法的僧侶）轉而生起嗔恚之心，又說出惡毒的言語，變本加厲地呵斥和詆譭，說道：『你犯有這樣的罪過，將來應當承受鐵叉之苦。』

當時無勝比丘（Anavasita Bhiksu，一位僧侶的名字，意為『未被征服的僧侶』）聽了之後，心想：『像這樣的行為會破壞修行。』明白這件事後，就自己收拾好衣缽和受用之物，離開了那座寺廟，到一棵樹下隨意棲身。當時，四眾弟子（比丘、比丘尼、優婆塞、優婆夷）看見后，一同追趕勸說，想要讓他回去，但他始終不聽從。當時，說法比丘後來自己反思：『我現在所做的事情確實不好，因為貪圖利養而造作了惡趣之業，如此仔細思考後，內心極其後悔，我應該去向他懺悔罪過。』想到這裡，立刻離開寺廟，尋找尊者無勝比丘，深深地責備自己，滿眼淚水，就像小孩子一樣啼哭哀求，沒有停止。

當時，無數百千的婆羅門（Brahmana，古印度祭司階層）、長者（富有的居士）等大眾都看到了這件事，來到無勝比丘面前，頂禮他的雙足，說道：『尊者！我們現在懺悔罪過，希望尊者能夠寬恕我們，我們就像小孩子一樣，我們就像愚笨的人一樣，我們不明白事理，因為貪圖利養而造作了不善之業，用虛妄的言語誹謗尊者，實在是罪過！實在是罪過！尊者慈悲，希望您能寬恕我們。』

無勝比丘回答說：『大德！我已經寬恕你們了，我只是厭倦了喧鬧，所以在樹下結跏趺坐，端正身心，專心致志地修行寂靜之行。』說完這些話后，當時無勝比丘生起了最強烈的厭離之心，靜靜地思念世間實在令人驚懼，遷流變化，消逝滅亡，諸行不停，五蘊（色、受、想、行、識）循環，生死流轉，乃至帝釋（Indra，佛教中的天神）諸天的供養和稱讚都不是究竟。想到這裡，立刻像鵝王一樣張開雙翅，高高地飛向空中，清凈潔白，所有大眾都看到了，生起了最純凈的信心，隨即在空中顯現各種神通變化。

當時說法比丘看到這件事後，立刻作

【English Translation】 English version: 'Are you indeed persisting in mockery and disparagement?' At that time, the Dharma-preaching Bhiksu (Dharmabhiksu, a monk who preaches the Dharma) turned and generated anger, and further uttered malicious words, intensifying his rebuke and disparagement, saying: 'You have committed such a sin, and in the future, you should endure the suffering of the iron fork.'

At that time, Anavasita Bhiksu (Anavasita Bhiksu, a monk's name, meaning 'Unconquered Monk') heard this and thought to himself: 'Such actions will destroy the practice of cultivation.' Understanding this matter, he gathered his robes and alms bowl and departed from the temple, finding a place to dwell under a tree. At that time, the fourfold assembly (Bhikshus, Bhikshunis, Upasakas, Upasikas) saw this and together pursued and persuaded him to return, but he consistently refused. At that time, the Dharma-preaching Bhiksu later reflected: 'What I have done now is truly not good, because of greed for gain, I have created the karma of evil destinies. After careful consideration, my heart is extremely remorseful, and I should go to him to confess my sins.' With this thought, he immediately left the temple, seeking the Venerable Anavasita Bhiksu, deeply reproaching himself, with tears streaming down his face, like a child crying and pleading without ceasing.

At that time, countless hundreds of thousands of Brahmanas (Brahmana, the priestly class in ancient India), elders (wealthy lay practitioners), and other assemblies all witnessed this event. They came before Anavasita Bhiksu, prostrated at his feet, and said: 'Venerable One! We now confess our sins, hoping that the Venerable One can forgive us. We are like children, we are like foolish people, we did not understand the principles, and because of greed for gain, we committed unwholesome deeds, using false words to slander the Venerable One, truly a sin! Truly a sin! Venerable One, with compassion, we hope you can forgive us.'

Anavasita Bhiksu replied: 'Great Virtues! I have already forgiven you. I am only weary of the noise and disturbance, so I am sitting in the lotus position under the tree, upright in body and mind, focused and diligently practicing the path of tranquility.' After saying these words, at that time, Anavasita Bhiksu generated the utmost renunciation, quietly contemplating that the world is truly frightening, constantly changing, decaying, and ceasing, all actions are impermanent, the five aggregates (form, feeling, perception, volition, consciousness) cycle, and birth and death transmigrate, even the offerings and praises of Indra (Indra, a deity in Buddhism) and the gods are not ultimate. With this thought, he immediately spread his wings like a swan king, soaring high into the sky, pure and white, and all the assemblies saw this, generating the purest faith, and immediately manifested various supernatural transformations in the sky.

At that time, the Dharma-preaching Bhiksu saw this event and immediately made

是言：『苦哉！我今云何於此大仙聖者而興譏毀？』言已，悶絕僵仆于地。

「是時，妙月如來、應供、正等正覺，知是事已，起悲愍心念此苾芻，無令嘔血而致命終，即運神力來現其前。而佛世尊乃舒清凈綱鞔百福相手，為彼苾芻摩觸頭頂善安慰之；而彼苾芻佛手觸時，還得本心即獲輕安，苾芻旋起乃于佛前諦誠懺悔。

「爾時，妙月如來普為大眾說伽陀曰：

「『士夫處世間，　　口出惡言詞，　　其猶利刀斧，　　斷割于自身。　　應贊而起謗，　　應謗而起贊，　　惡語由口生，　　所出自不覺。　　起噁心初小，　　如博弈輸財，　　此中大惡興，　　謂謗阿羅漢。　　心起譭謗因，　　眾生墮惡趣，　　心起清凈因，　　眾生往善趣。』

「爾時，妙月如來廣為四眾宣說妙法，示教利喜已，還複本處。」

複次，尊者阿難告阿阇世王言：「大王！于汝意云何？彼時說法苾芻者豈異人乎？即此金色苾芻是。昔于無勝苾芻之所起虛妄緣，惡言謗訕得果聖人，由是業報五百生中墮大地獄，一一獄中受苦報盡，復五百生墮餓鬼趣，復五百生墮畜生趣，彼彼報盡后五百生得生人間，一一生中本每愆罪。為人虛妄構以染緣，登鐵叉上受大苦惱，乃至於今惡業報盡，最後為彼

【現代漢語翻譯】現代漢語譯本他說：『苦啊！我如今怎麼能對這位偉大的仙人聖者妄加譏毀呢？』說完，便昏厥倒地，僵硬不動。

這時，妙月如來（妙月如來，Buddha Ratnachandra）、應供（應供，worthy of offerings）、正等正覺（正等正覺，perfectly enlightened one），知道這件事後，生起悲憫之心，憐憫這位比丘，不讓他因嘔血而喪命，立即運用神通來到他面前。佛世尊伸出清凈、具有百福相的手，為這位比丘摩頂，善加安慰；這位比丘被佛手觸碰時，恢復了本來的心智，立刻感到輕鬆安寧，比丘隨即起身，在佛前真誠懺悔。

這時，妙月如來普遍為大眾說了這首偈頌：

『士夫處世間，口出惡言詞，其猶利刀斧，斷割于自身。應贊而起謗，應謗而起贊，惡語由口生，所出自不覺。起噁心初小，如博弈輸財，此中大惡興，謂謗阿羅漢（阿羅漢，arhat）。心起譭謗因，眾生墮惡趣，心起清凈因，眾生往善趣。』

這時，妙月如來廣泛地為四眾弟子宣說妙法，開示教導，使他們受益和歡喜后，就回到了原來的地方。

此外，尊者阿難（阿難，Ananda）告訴阿阇世王（阿阇世王，King Ajatasattu）說：『大王！您認為怎麼樣？那時說法比丘難道是別人嗎？就是這位金色比丘。過去因為對無勝比丘（無勝比丘，Niruttara Bhiksu）起了虛妄的因緣，用惡毒的言語誹謗聖人，由於這個業報，五百世墮入大地獄，在每一個地獄中受盡苦報，又五百世墮入餓鬼道，又五百世墮入畜生道，這些報應結束后，又五百世投生人間，每一生都因為過去的罪過，被人用虛假的罪名誣陷，被綁在鐵叉上遭受巨大的痛苦，直到現在惡業才算報盡，最後才成為那個』

【English Translation】 English version He said: 'How miserable! How could I now utter such slander against this great sage and saint?' Having spoken, he fainted and fell to the ground, stiff and motionless.

At that time, Ratnachandra Tathagata (妙月如來, Buddha Ratnachandra), worthy of offerings (應供, worthy of offerings), perfectly enlightened one (正等正覺, perfectly enlightened one), knowing this matter, arose with a compassionate heart, thinking of this Bhikshu, lest he vomit blood and die, immediately used his divine power to appear before him. The World Honored One then extended his pure hand, adorned with a hundred blessings, to touch the Bhikshu's head and gently comfort him; when the Bhikshu was touched by the Buddha's hand, he regained his original mind and immediately felt light and peaceful. The Bhikshu then arose and sincerely repented before the Buddha.

At that time, Ratnachandra Tathagata universally spoke this Gatha (偈頌, verse) for the assembly:

'A man living in the world, Utters evil words, Like a sharp knife or axe, Cutting himself. Praising when one should slander, Slandering when one should praise, Evil words arise from the mouth, The source is not realized. The arising of evil thoughts is initially small, Like losing wealth in gambling, Herein great evil arises, Namely, slandering an Arhat (阿羅漢, arhat). The cause of arising slanderous thoughts, Causes beings to fall into evil realms, The cause of arising pure thoughts, Causes beings to go to good realms.'

At that time, Ratnachandra Tathagata extensively expounded the wonderful Dharma for the fourfold assembly, instructing, teaching, benefiting, and gladdening them, and then returned to his original place.

Furthermore, Venerable Ananda (阿難, Ananda) said to King Ajatasattu (阿阇世王, King Ajatasattu): 'Great King! What do you think? Was the Bhikshu who preached at that time someone else? It was this golden-colored Bhikshu. In the past, because of a false connection with Niruttara Bhikshu (無勝比丘, Niruttara Bhiksu), he slandered a holy person with evil words. Due to this karmic retribution, he fell into the great hells for five hundred lives, enduring suffering in each hell until the retribution was exhausted. Then, for five hundred lives, he fell into the realm of hungry ghosts, and for five hundred lives, he fell into the realm of animals. After these retributions were exhausted, he was born as a human for five hundred lives, and in each life, due to past transgressions, he was falsely accused of crimes and suffered great torment when bound on an iron fork, until now that his evil karma is finally exhausted, and he became that'

勇戾大臣，枉執罪染置鐵叉上，我以神力救令得脫。

「大王！是人由斯罪業，故招苦果，昔以善根于妙月如來法中凈信出家修持梵行，由斯善業於今釋迦如來法中清凈出家，斷諸煩惱證阿羅漢果。

「是故，大王！世間眾生寧自受苦，不應於他起謗訕心，自怖惡名不應令他亦招惡譽，若自受樂即當分與他人樂事。」

尊者阿難說是法時，有無數百千眾生獲大勝利，或有證得須陀洹果者，或得斯陀含果者，或得阿那含果者，或得阿羅漢果者，或發阿耨多羅三藐三菩提心者，或發聲聞菩提心者，或發歸向心受近事戒者；又復會中有但知佛可信、知法可歸、知僧可奉者。

爾時，日照商主即于會中右膝著地，肅恭合掌前白尊者阿難言：「尊者！我昔曾發願言，欲于自舍延請世尊及苾芻眾，備以飲食微伸供養，一一苾芻各以價直百千上妙之衣而用奉施。苦哉鮮福！今佛世尊已入涅槃，我今至誠請尊者等諸苾芻眾，舍中供養。」

尊者告言：「善哉！商主！隨汝所愿，我當同彼盡閻浮提，所有一切釋迦如來聲聞弟子，咸悉來集赴汝所請。」

是時，日照商主滿其所願心大歡喜，即時嚴潔國城內外，除去一切土石沙礫，豎立幢幡，觸處遍灑旃檀香水，垂諸花纓眾寶嚴飾，燒眾名香散諸妙花

【現代漢語翻譯】現代漢語譯本：從前有個名叫勇戾的大臣，他冤枉地執行罪罰，把犯人放在燒紅的鐵叉上。我用神力救了他，使他得以脫離苦難。

『大王！這個人因為過去的罪業，所以招致這樣的苦果。但他過去也曾以善根，在妙月如來（妙月如來：過去佛名）的教法中，以清凈的信心出家修行梵行。由於這個善業，他今生在釋迦如來（釋迦如來：現世佛名）的教法中清凈出家，斷除各種煩惱，證得阿羅漢果（阿羅漢果：佛教修行最高果位之一）。』

『因此，大王！世間的眾生寧願自己承受痛苦，也不應該對他人產生誹謗之心。自己害怕惡名，也不應該讓別人也遭受惡劣的聲譽。如果自己享受快樂，就應當把快樂的事情分享給他人。』

尊者阿難（阿難：釋迦牟尼佛的十大弟子之一）宣說這個佛法時，有無數百千的眾生獲得了巨大的利益，有人證得了須陀洹果（須陀洹果：小乘初果），有人證得了斯陀含果（斯陀含果：小乘二果），有人證得了阿那含果（阿那含果：小乘三果），有人證得了阿羅漢果（阿羅漢果：小乘四果），有人發起了阿耨多羅三藐三菩提心（阿耨多羅三藐三菩提心：無上正等正覺之心），有人發起了聲聞菩提心（聲聞菩提心：追求自我解脫之心），有人發起了歸向之心，受持了近事戒（近事戒：在家居士所受的戒律）；而且法會中還有人僅僅知道佛是可信賴的，佛法是可以皈依的，僧眾是可以供養的。

這時，日照商主（日照商主：人名）就在法會中右膝著地，恭敬地合掌，向前對尊者阿難說：『尊者！我過去曾經發愿說，想要在自己的家中邀請世尊和各位比丘（比丘：出家受具足戒的男子），準備飲食，略盡供養的心意，並且每一位比丘都奉獻價值百千的上等美妙的衣服。可惜我福報淺薄！現在佛陀世尊已經入涅槃（涅槃：佛教指解脫生死的狀態），我現在至誠地邀請尊者等各位比丘，到我的家中接受供養。』

尊者阿難告訴他說：『很好！商主！就按照你所希望的，我將通知整個閻浮提（閻浮提：指我們所居住的這個世界），所有釋迦如來的聲聞弟子，全部都來聚集，應邀參加你的供養。』

這時，日照商主滿足了自己的願望，心中非常歡喜，立刻莊嚴整潔自己的國都和城市內外，清除一切泥土、石頭和沙礫，豎立起旗幟和幡幢，到處遍灑旃檀香水，懸掛各種花朵和瓔珞，用各種珍寶裝飾，焚燒各種名貴的香，散佈各種美妙的花朵。

English version: Once there was a minister named Yong Li who wrongly executed punishments, placing prisoners on red-hot iron forks. I used my divine power to save him, allowing him to escape suffering.

'Great King! This person, due to past sins, reaped such bitter fruit. However, in the past, with good roots, within the Dharma of Wonderful Moon Tathagata (Wonderful Moon Tathagata: name of a past Buddha), he left home with pure faith, practicing pure conduct. Due to this good karma, in this life, within the Dharma of Shakyamuni Tathagata (Shakyamuni Tathagata: name of the present Buddha), he left home purely, cutting off all afflictions and attaining the Arhat fruit (Arhat fruit: one of the highest achievements in Buddhist practice).'

'Therefore, Great King! Sentient beings in the world would rather endure suffering themselves than harbor slanderous thoughts towards others. Fearing a bad reputation for oneself, one should not cause others to also suffer ill repute. If one enjoys happiness, one should share joyful things with others.'

When Venerable Ananda (Ananda: one of the ten great disciples of Shakyamuni Buddha) spoke this Dharma, countless hundreds of thousands of beings obtained great benefits. Some attained the Srotapanna fruit (Srotapanna fruit: the first stage of enlightenment in Theravada Buddhism), some attained the Sakradagamin fruit (Sakradagamin fruit: the second stage of enlightenment in Theravada Buddhism), some attained the Anagamin fruit (Anagamin fruit: the third stage of enlightenment in Theravada Buddhism), some attained the Arhat fruit (Arhat fruit: the fourth and final stage of enlightenment in Theravada Buddhism), some aroused the Anuttara-samyak-sambodhi mind (Anuttara-samyak-sambodhi mind: the mind of unsurpassed perfect enlightenment), some aroused the Pratyekabuddha mind (Pratyekabuddha mind: the mind of seeking self-liberation), and some aroused the mind of refuge, receiving the Upasaka vows (Upasaka vows: precepts taken by lay Buddhists); moreover, in the assembly, there were those who only knew that the Buddha is trustworthy, the Dharma is a refuge, and the Sangha is worthy of offerings.

At that time, the merchant Richao (Richao: a person's name) knelt on his right knee in the assembly, respectfully joined his palms, and said to Venerable Ananda: 'Venerable One! I once made a vow to invite the World Honored One and all the Bhikkhus (Bhikkhus: ordained male monks) to my home, prepare food and drink, and offer them with a humble heart, and offer each Bhikkhu exquisite robes worth a hundred thousand. Alas, my blessings are meager! Now that the Buddha World Honored One has entered Nirvana (Nirvana: the state of liberation from the cycle of birth and death), I now sincerely invite the Venerable One and all the Bhikkhus to accept offerings at my home.'

Venerable Ananda said to him: 'Excellent! Merchant! According to your wish, I will inform all the Shravaka disciples of Shakyamuni Tathagata throughout Jambudvipa (Jambudvipa: the world we live in), and they will all gather and attend your invitation.'

At that time, the merchant Richao fulfilled his wish and was overjoyed. He immediately adorned and cleaned his kingdom and the inside and outside of the city, removing all dirt, stones, and gravel, erecting banners and flags, sprinkling sandalwood scented water everywhere, hanging various flowers and garlands, decorating with various treasures, burning various famous incenses, and scattering various wonderful flowers.

【English Translation】 Once there was a minister named Yong Li who wrongly executed punishments, placing prisoners on red-hot iron forks. I used my divine power to save him, allowing him to escape suffering.

'Great King! This person, due to past sins, reaped such bitter fruit. However, in the past, with good roots, within the Dharma of Wonderful Moon Tathagata (Wonderful Moon Tathagata: name of a past Buddha), he left home with pure faith, practicing pure conduct. Due to this good karma, in this life, within the Dharma of Shakyamuni Tathagata (Shakyamuni Tathagata: name of the present Buddha), he left home purely, cutting off all afflictions and attaining the Arhat fruit (Arhat fruit: one of the highest achievements in Buddhist practice).'

'Therefore, Great King! Sentient beings in the world would rather endure suffering themselves than harbor slanderous thoughts towards others. Fearing a bad reputation for oneself, one should not cause others to also suffer ill repute. If one enjoys happiness, one should share joyful things with others.'

When Venerable Ananda (Ananda: one of the ten great disciples of Shakyamuni Buddha) spoke this Dharma, countless hundreds of thousands of beings obtained great benefits. Some attained the Srotapanna fruit (Srotapanna fruit: the first stage of enlightenment in Theravada Buddhism), some attained the Sakradagamin fruit (Sakradagamin fruit: the second stage of enlightenment in Theravada Buddhism), some attained the Anagamin fruit (Anagamin fruit: the third stage of enlightenment in Theravada Buddhism), some attained the Arhat fruit (Arhat fruit: the fourth and final stage of enlightenment in Theravada Buddhism), some aroused the Anuttara-samyak-sambodhi mind (Anuttara-samyak-sambodhi mind: the mind of unsurpassed perfect enlightenment), some aroused the Pratyekabuddha mind (Pratyekabuddha mind: the mind of seeking self-liberation), and some aroused the mind of refuge, receiving the Upasaka vows (Upasaka vows: precepts taken by lay Buddhists); moreover, in the assembly, there were those who only knew that the Buddha is trustworthy, the Dharma is a refuge, and the Sangha is worthy of offerings.

At that time, the merchant Richao (Richao: a person's name) knelt on his right knee in the assembly, respectfully joined his palms, and said to Venerable Ananda: 'Venerable One! I once made a vow to invite the World Honored One and all the Bhikkhus (Bhikkhus: ordained male monks) to my home, prepare food and drink, and offer them with a humble heart, and offer each Bhikkhu exquisite robes worth a hundred thousand. Alas, my blessings are meager! Now that the Buddha World Honored One has entered Nirvana (Nirvana: the state of liberation from the cycle of birth and death), I now sincerely invite the Venerable One and all the Bhikkhus to accept offerings at my home.'

Venerable Ananda said to him: 'Excellent! Merchant! According to your wish, I will inform all the Shravaka disciples of Shakyamuni Tathagata throughout Jambudvipa (Jambudvipa: the world we live in), and they will all gather and attend your invitation.'

At that time, the merchant Richao fulfilled his wish and was overjoyed. He immediately adorned and cleaned his kingdom and the inside and outside of the city, removing all dirt, stones, and gravel, erecting banners and flags, sprinkling sandalwood scented water everywhere, hanging various flowers and garlands, decorating with various treasures, burning various famous incenses, and scattering various wonderful flowers.

，如是殊特廣嚴布已。備設種種清凈最上香美飲食，至明旦時施設妙好茵褥床座，間布清凈妙香水瓶，食時將至，遣人奉白尊者阿難：「飯食已辦，愿尊降赴。」

是時，尊者阿難即以神力踴身空中，放金色光普遍照耀此贍部洲，空中自然鳴擊干稚，振發大聲出如是言：「所有世尊一切聲聞大眾其得通者，各各以自神力來赴所請。諸凡夫眾假以尊者阿難神力，亦悉來赴。」

是時，一切聲聞眾等聞干稚中所出言已，各從彼彼所住方處，謂忉利天，及大雪山、大野山、摩羅山、佉禰啰山、香醉山、妙高山、持雙山、持軸山、你民陀啰山，並諸園林樹下州城河池，及彼大海仙人住處，乃至路傍空捨棄尸林等，如是等處大苾芻眾從三摩地起，于剎那間各踴空中，如阿輸迦花，青黃赤白彩雲遍覆，自空徐來入王舍大城，于剎那間內外充滿三俱胝數，其類有三：一者、漏盡眾；二者、有學眾；三者、凡夫善眾。

是時，尊者阿難及諸大眾既至會已，上中下位依次而坐。時日照商主普遍觀察眾坐已定，即以最上清凈飲食自手持奉，尊者阿難及諸大眾飯食已訖，各滌應器，商主即時復以價值百千上妙三衣，而欲奉施尊者等眾，發清凈心瞻仰之際。

時金色苾芻知其父意，即作是言：「我今為父助行施法。」

【現代漢語翻譯】現代漢語譯本：如是這般特別廣博莊嚴地佈置完畢后，準備好各種清凈最上等的美味飲食。到了第二天早上，鋪設好精妙的茵褥床座，期間佈置清凈美妙的香水瓶。用餐時間快到時，派人稟告尊者阿難（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）：「飯食已經準備妥當，恭請尊者前去赴宴。」這時，尊者阿難立即以神通力騰身空中，放出金色光芒普遍照耀整個贍部洲（Jambudvīpa，四大部洲之一，通常指我們所居住的世界）。空中自然鳴響干稚（一種樂器），發出巨大的聲音，說道：『所有世尊（Śākyamuni，釋迦牟尼佛）的一切聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）大眾，凡是獲得神通者，各自以自己的神通力前來應邀。那些凡夫大眾，憑藉尊者阿難的神力，也全部前來應邀。』這時，一切聲聞眾等聽到干稚中所發出的聲音后，各自從他們所居住的地方，如忉利天（Trāyastriṃśa，欲界六天之一，帝釋天所居之處），以及大雪山、大野山、摩羅山（Malaya，盛產檀香的山）、佉禰啰山、香醉山、妙高山（Sumeru，佛教宇宙觀中的須彌山）、持雙山、持軸山、你民陀啰山，以及各種園林樹下、州城河池，以及大海仙人的住所，乃至路旁的空舍、棄屍林等，像這樣地方的大比丘眾從三摩地（Samādhi，禪定）中起身，在剎那間各自騰身空中，像阿輸迦花（Aśoka，無憂花）一樣，青黃赤白各色祥雲遍佈，從空中緩緩而來，進入王舍大城（Rājagṛha，古印度摩揭陀國的首都），在剎那間內外充滿三俱胝（Koti，印度數字單位，一俱胝等於一千萬）之數，他們分為三類：一者，漏盡眾（已斷除煩惱的阿羅漢）；二者，有學眾（還在修學階段的聖者）；三者，凡夫善眾（尚未證悟的善良之人）。這時，尊者阿難及諸位大眾到達會場后，按照上中下位依次就坐。這時，日照商主普遍觀察，見大眾都已坐定，就用最上等的清凈飲食，親自捧給尊者阿難及諸位大眾。飯食完畢后，各自清洗食器。商主隨即又拿出價值百千的上妙三衣（僧侶所穿的袈裟），想要供養尊者等眾，併發清凈心瞻仰之際。這時，金色比丘知道他父親的心意，就說道：『我現在為父親您助行佈施之法。』

【English Translation】 English version: Having thus arranged everything in a particularly vast and magnificent manner, he prepared all kinds of pure, supreme, fragrant, and delicious food. The next morning, he set up exquisitely beautiful cushions and seats, interspersed with pure and wonderful fragrant water bottles. When the time for the meal was approaching, he sent someone to inform the Venerable Ānanda (one of the ten principal disciples of the Buddha, known for his exceptional memory): 'The meal is ready, may the Venerable please come and partake.' At that time, the Venerable Ānanda immediately used his supernatural power to rise into the air, emitting golden light that illuminated the entire Jambudvīpa (one of the four continents in Buddhist cosmology, usually referring to the world we live in). In the air, a dry cymbal (a musical instrument) sounded naturally, emitting a great voice that said: 'All the Śākyamuni Buddhas (the current Buddha) and all the Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings) of the great assembly who have attained supernatural powers, each come to the invitation with your own supernatural power. All ordinary beings, relying on the supernatural power of the Venerable Ānanda, also come to the invitation.' At that time, all the Śrāvakas and others, upon hearing the words emitted from the dry cymbal, each from their respective abodes, such as the Trāyastriṃśa Heaven (one of the six heavens of the desire realm, the abode of Indra), and the Great Snow Mountain, the Great Wilderness Mountain, Mount Malaya (known for producing sandalwood), Mount Khadirā, Mount Fragrant Intoxication, Mount Sumeru (the central world-mountain in Buddhist cosmology), Mount Holding Double, Mount Holding Axis, Mount Nimindhara, as well as various gardens, under trees, state cities, river pools, and the abodes of immortals in the great ocean, even empty houses by the roadside, abandoned corpse forests, and so on. The great Bhikṣu (Buddhist monks) assembly in such places arose from Samādhi (meditative absorption), and in an instant, each rose into the air, like Aśoka flowers (a type of flower), with clouds of blue, yellow, red, and white colors covering everywhere. They slowly came from the sky and entered the great city of Rājagṛha (the capital of the ancient Indian kingdom of Magadha), filling the inside and outside in an instant with a number of three Koti (an Indian numerical unit, one Koti equals ten million). They were of three types: first, those who had exhausted their outflows (Arhats who have eradicated all defilements); second, those who were still learning (Saints still in the process of cultivation); and third, ordinary virtuous beings (kind people who have not yet attained enlightenment). At that time, the Venerable Ānanda and the great assembly, having arrived at the gathering, sat down in order according to their superior, middle, and inferior positions. At this time, the merchant lord Sun-Illuminated universally observed that the assembly was seated, and then personally offered the most supreme and pure food to the Venerable Ānanda and the great assembly. After the meal was finished, each washed their bowls. The merchant lord then again took out three exquisite robes (the robes worn by monks) worth hundreds of thousands, intending to offer them to the Venerable and the assembly, and as he raised his pure mind to look up in reverence. At this time, the golden-colored Bhikṣu, knowing his father's intention, then said: 'I will now assist my father in performing the act of giving.'

言已，于剎那間即脫自身所被金色三衣，次第奉施彼尊者等三俱胝眾，旋脫旋生衣無竭盡。是時，空中百千天眾俱發聲言：「奇哉！奇哉！甚為希有。」空中復奏種種天樂，雨眾天花。

爾時，諸方來會一切大眾，國主阿阇世王等，宮嬪眷屬臣佐吏民，舉熙怡目見是事已，咸悉嘆言：「善哉！善哉！甚為希有。」又復三贊是言：「奇哉！植福果報殊勝。奇哉！諸福有大力能。奇哉！佈施深固福田。是故應知，若植施種勝報不虛，諸有智者審觀，如是福果報事，其誰不植清凈施田。」如是言已，無數百千人眾合掌頂禮，俱發聲言：「南無佛陀邪！」

爾時，尊者阿難普為大眾廣說佈施清凈之法，日照商主即從座起，右膝著地向尊者阿難，合掌頂禮三白是言：「尊者！我今獲睹如是勝相，非父、非母、非王、非天、非親屬朋友、非沙門婆羅門所能施作。唯尊者悲心善救拔我，如我昔日以恩愛心泣淚如海，尊者神力枯涸愛源。」作是言已，說伽陀曰：

「尊者已離生老死，　　天上人中皆供養，　千生難得見聖尊，　　今見無虛勝果利。」

時尊者阿難廣為一切諸來會眾，如應說法示教利喜。作佛事已，會中無數百千天人，及王舍城一切大眾，咸發凈心歸命頂禮，作如是言：「我等今者各獲善利。」

【現代漢語翻譯】現代漢語譯本：說完這些話，日照商主就在剎那間脫下自己所穿的金色三衣，依次奉獻給那些尊者等三俱胝（三億）的大眾，一邊脫一邊生出新的衣服，永無竭盡。這時，空中成百上千的天眾一起發出聲音說：『奇妙啊！奇妙啊！真是非常稀有。』空中又演奏起各種各樣的天樂，降下眾多的天花。這時，從各方前來集會的一切大眾，包括國王阿阇世王（Ajatasattu）等，以及後宮嬪妃、眷屬臣子、官吏百姓，都高興地看著這件事，全都讚歎說：『好啊！好啊！真是非常稀有。』又再三讚歎這些話：『奇妙啊！種植福德的果報真是殊勝。奇妙啊！各種福德有巨大的力量。奇妙啊！佈施能深固福田。』所以應當知道，如果種植佈施的種子，殊勝的果報不會虛假，各位有智慧的人仔細觀察，像這樣的福德果報之事，有誰不種植清凈的佈施福田呢？』說完這些話，無數百千的人眾合掌頂禮，一起發出聲音說：『南無佛陀邪（Namo Buddhaya）！』這時，尊者阿難（Ananda）普遍為大眾廣泛宣說佈施清凈之法，日照商主立即從座位上站起，右膝著地，面向尊者阿難（Ananda），合掌頂禮，三次稟白說：『尊者！我今天能夠親眼看到如此殊勝的景象，這不是父親、不是母親、不是國王、不是天神、不是親屬朋友、不是沙門（Sramana）婆羅門（Brahman）所能施與和做到的。只有尊者您以悲憫之心善巧地救拔了我，就像我過去以恩愛之心哭泣，淚水如海，尊者您以神通之力枯竭了愛的源泉。』說完這些話，他說了這首伽陀（Gatha）：『尊者已經脫離生老死，天上人間都供養您，千生難得見到聖尊，今天見到沒有虛妄，獲得殊勝的利益。』當時尊者阿難（Ananda）為所有前來集會的大眾，如其根器和意願說法，開示教導，使他們獲得利益和歡喜。做完佛事後，會中無數百千的天人和王舍城（Rajagrha）的一切大眾，都發起了清凈之心，歸命頂禮，這樣說道：『我們今天各自獲得了善利。』

【English Translation】 English version: Having spoken, the Sunlit Merchant instantly removed the golden three-piece robe he was wearing and successively offered it to the three kotis (thirty million) of venerable ones and others. As he removed them, new robes were generated without end. At that time, hundreds of thousands of celestial beings in the sky together exclaimed: 'Wonderful! Wonderful! How exceedingly rare!' In the sky, various celestial music was played, and a rain of celestial flowers fell. At that time, all the assembled masses from various directions, including King Ajatasattu (Ajatasattu) and his palace consorts, family members, ministers, officials, and common people, joyfully gazed upon this event and all exclaimed in admiration: 'Excellent! Excellent! How exceedingly rare!' They further praised these words three times: 'Wonderful! The karmic reward of planting blessings is supremely excellent. Wonderful! All blessings possess great power. Wonderful! Giving establishes a deeply firm field of merit.' Therefore, it should be known that if one plants the seed of giving, the excellent reward will not be in vain. All wise individuals should carefully observe such matters of karmic reward; who would not plant a pure field of giving?' Having spoken thus, countless hundreds of thousands of people joined their palms, bowed their heads, and together exclaimed: 'Namo Buddhaya (Namo Buddhaya)!' At that time, Venerable Ananda (Ananda) universally and extensively expounded the Dharma of pure giving to the assembly. The Sunlit Merchant immediately arose from his seat, knelt on his right knee, faced Venerable Ananda (Ananda), joined his palms, bowed his head, and thrice declared: 'Venerable One! Today I have witnessed such an extraordinary sight, which neither father, nor mother, nor king, nor deva, nor relatives and friends, nor Sramanas (Sramana) or Brahmanas (Brahman) could bestow or accomplish. Only you, Venerable One, with your compassionate heart, have skillfully rescued me, just as I once wept with loving attachment, my tears like an ocean, and you, Venerable One, with your divine power, have dried up the source of love.' Having spoken thus, he recited this Gatha (Gatha): 'The Venerable One has transcended birth, old age, and death, and is venerated by beings in heaven and on earth. It is rare to see the Holy One in thousands of lifetimes; today, seeing him is not in vain, and brings supreme benefit.' Then Venerable Ananda (Ananda) expounded the Dharma appropriately to all those assembled, according to their capacities and inclinations, instructing and guiding them, bringing them benefit and joy. Having completed this Buddha-work, countless hundreds of thousands of devas and all the people of Rajagrha (Rajagrha) generated pure minds, took refuge, and bowed their heads, saying: 'Today, each of us has obtained great benefit.'

言已，即時從座而起，出離會中。

金色童子因緣經卷第十二

【現代漢語翻譯】現代漢語譯本：說完這些話，他立刻從座位上站起來，離開了法會。《金色童子因緣經》第十二卷

【English Translation】 English version: Having spoken, he immediately rose from his seat and departed from the assembly. The Sutra of the Golden Youth's Karma, Volume 12