T14n0553_佛說㮈女祇域因緣經
大正藏第 14 冊 No. 0553 佛說㮈女祇域因緣經
No. 553 [No. 554]
佛說㮈女祇域因緣經
後漢安息國三藏安世高譯
如是我聞：
一時，佛在羅閱祇國，與大比丘千二百五十人俱、菩薩摩訶薩、天龍八部，大眾集會說法。
時世人民，施者無量。有一貧人，唯有一爛壞手巾，意欲佈施，懼此物惡，猶豫未決。
爾時，座中有一比丘尼，名曰㮈女，即從座起，整服作禮，長跪叉手，白佛言：「世尊！我自念先世生波羅㮈國，為貧女人。時世有佛，名曰迦葉，時與大眾圍繞說法。坐聞經歡喜，意欲佈施，顧無所有，自惟貧賤，心用悲感，詣他園圃，求乞果蓏，當以施佛。時得一㮈，大而香好，擎一盂水並㮈一枚，奉迦葉佛及諸眾僧。佛知至意，咒愿受之，分佈水㮈，一切周普。緣此福祚，壽盡生天，得為天后；下生世間，不由胞胎，九十一劫，生㮈華中，端正鮮潔，常識宿命，今值世尊開示道眼。」
爾時㮈女以偈頌曰：
「三尊慈潤普， 慧度無男女， 水果施弘報， 緣得離眾苦。 在世生華中， 上則為天后， 自歸聖眾祐， 福田最深厚。」
比丘尼㮈女，禮已還坐。
佛在世時，維
【現代漢語翻譯】 現代漢語譯本 佛說㮈女祇域因緣經
No. 553
佛說㮈女祇域因緣經
後漢安息國三藏安世高譯
如是我聞：
一時，佛在羅閱祇國（Rāmagṛha，古印度摩揭陀國首都），與大比丘千二百五十人俱、菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）、天龍八部（Deva-Nāga-Yakṣa-Gandharva-Asura-Garuḍa-Kiṃnara-Mahoraga，佛教中的八類神道怪物），大眾一起說法。
當時世上的人民，佈施的人非常多。有一個窮人，只有一條破爛的手巾，想要佈施，但又擔心這東西太差，猶豫不決。
這時，座中有一位比丘尼（Bhikkhunī，佛教女性出家人），名叫㮈女（Nairatmyā，人名），立即從座位上站起來，整理好衣服，恭敬地行禮，長跪合掌，對佛說：『世尊！我回憶起前世出生在波羅㮈國（Varanasi，古印度城市），是一個貧窮的女人。當時世上有佛，名叫迦葉（Kāśyapa，過去七佛之一），當時他與大眾圍繞著說法。我坐在那裡聽經，非常歡喜，想要佈施，但顧慮到自己一無所有，想到自己貧窮卑賤，心中感到悲傷。於是我到別人的園圃里，乞討瓜果，打算用來佈施給佛。當時我得到一個㮈（一種水果），又大又香，我拿著一盂水和一枚㮈，奉獻給迦葉佛和各位僧眾。佛知道我的誠意，就為我祝願並接受了我的供養，然後把水和㮈分發給所有的人。因為這個福報，我壽命終結后升到天上，成為天后；下生到世間，不是通過胞胎出生，而是九十一劫（kalpa，時間單位）以來，都出生在㮈華中，容貌端正鮮潔，常常能回憶起前世的經歷，今天有幸遇到世尊開示道眼。』
當時㮈女用偈頌說道：
『三尊的慈悲滋潤普遍， 智慧的救度沒有男女分別， 用水果佈施得到弘大的回報， 因此得以脫離各種痛苦。 在世間出生在華中， 在天上則成為天后， 自己歸依聖眾的保佑， 這福田最為深厚。』
比丘尼㮈女，行禮完畢后回到座位。
佛在世時，維
【English Translation】 English version The Sutra of the Causes and Conditions of Nairatmyā and Gṛhakṣetra Spoken by the Buddha
No. 553
The Sutra of the Causes and Conditions of Nairatmyā and Gṛhakṣetra Spoken by the Buddha
Translated by An Shih-kao, a Tripiṭaka Master from the Parthian Kingdom during the Later Han Dynasty
Thus have I heard:
At one time, the Buddha was in the city of Rāmagṛha (capital of Magadha in ancient India), together with twelve hundred and fifty great Bhikkhus (Buddhist monks), Bodhisattva-mahāsattvas (great Bodhisattvas), and the eight classes of gods and demigods (Deva-Nāga-Yakṣa-Gandharva-Asura-Garuḍa-Kiṃnara-Mahoraga), expounding the Dharma to the great assembly.
At that time, there were countless people making offerings. There was a poor person who only had a tattered hand towel. He wanted to make an offering, but he was afraid that the item was too poor, so he hesitated.
At that time, there was a Bhikkhunī (Buddhist nun) in the assembly named Nairatmyā (person's name). She immediately rose from her seat, adjusted her robes, paid her respects, knelt with her palms together, and said to the Buddha: 'World Honored One! I recall that in a previous life, I was born in the country of Varanasi (ancient Indian city) as a poor woman. At that time, there was a Buddha named Kāśyapa (one of the past seven Buddhas), who was surrounded by a great assembly, expounding the Dharma. I sat there listening to the sutras, and I was very happy. I wanted to make an offering, but I was concerned that I had nothing to offer. Thinking of my poverty and lowliness, I felt sad. So I went to someone else's garden to beg for fruits and vegetables, intending to use them to make an offering to the Buddha. At that time, I obtained a Nairatmyā (a type of fruit), which was large and fragrant. I took a bowl of water and one Nairatmyā fruit, and offered them to Kāśyapa Buddha and all the monks. The Buddha knew my sincerity, so he blessed me and accepted my offering, and then distributed the water and Nairatmyā fruit to everyone. Because of this merit, after my life ended, I was born in the heavens and became a queen; when I was born into the world, I was not born through a womb, but for ninety-one kalpas (unit of time), I have been born in Nairatmyā flowers, with a beautiful and pure appearance, and I have always been able to remember my past lives. Today, I am fortunate to meet the World Honored One, who has opened my eye of the Dharma.'
At that time, Nairatmyā spoke in verse:
'The compassion of the Three Jewels universally nourishes, The wisdom of deliverance has no distinction of male or female, Offering fruits brings great rewards, Therefore, one is able to escape from all suffering. In the world, I am born in a flower, In the heavens, I become a queen, I take refuge in the protection of the Holy Assembly, This field of merit is the deepest and most profound.'
The Bhikkhunī Nairatmyā, after paying her respects, returned to her seat.
When the Buddha was in the world, the maintenance
耶梨國王苑中，自然生一㮈樹，枝葉繁茂，實又加大，既有光色，香美非凡。王寶愛此㮈，自非中宮尊貴美人，不得啖此㮈果。國中有梵志居士，財富無數，一國無雙，又聰明博達，才智超群，王重愛之，用為大臣。
王請梵志飯食，食畢以一㮈實與之。梵志見㮈香美非凡，乃問王曰：「此㮈樹下，寧有小栽可得乞不？」王曰：「大多小栽，吾恐妨其大樹，輒除去之，卿若欲得，今當相與。」即以一㮈栽與梵志。
梵志得歸種之，朝夕溉灌，日日長大，枝條茂好，三年生實，光彩大小，如王家㮈。
梵志大喜，自念：「我家資財無數，不減于王，唯無此㮈，以為不如，今已得之，為無減王。」即取食之，而大苦澀，了不可食。
梵志更大愁惱，乃退思惟：「當是土無肥潤故耳。」乃捉取百牛之乳，以飲一牛，復取此一牛乳，煎之為醍醐，以灌㮈根。日日灌之，到至明年，實乃甘美，如王家㮈。而㮈樹邊，忽復生一瘤節，大如手拳，日日增長，梵志心念：「忽有此瘤節，恐妨其實。」適欲斫去，恐復傷樹，連日思惟，遲徊未決。而節中忽生一枝，正指上向，洪直調好高出樹巔，去地七丈，其杪乃分作諸枝，周圍旁出，形如偃蓋，花葉茂好，勝於本樹。
梵志怪之：「不知枝上當何所有？
【現代漢語翻譯】 現代漢語譯本：耶梨國王的花園裡，自然生長著一棵㮈樹（一種果樹），枝繁葉茂，果實碩大，光澤鮮亮，香氣和味道都非常美妙。國王非常珍愛這棵㮈樹，只有王后和尊貴的美人才能品嚐這㮈樹的果實。國內有一位婆羅門居士，擁有無數的財富，在全國無人能比，而且聰明博學，才智超群，國王非常器重他，任用他為大臣。 國王請婆羅門吃飯，飯後送給他一個㮈果。婆羅門看到㮈果香美非凡，就問國王說：『這㮈樹下，有沒有小樹苗可以送給我？』國王說：『有很多小樹苗，我怕妨礙大樹生長，就都除掉了，如果您想要，現在就送給您。』於是就把一棵㮈樹苗送給了婆羅門。 婆羅門得到樹苗后，就拿回家種植，早晚澆灌，樹苗一天天長大，枝條茂盛美好，三年後也結出了果實，光澤和大小都和國王家的㮈果一樣。 婆羅門非常高興，心想：『我家的資財無數，不比國王少，只是沒有這㮈樹，才覺得不如他，現在我已經有了，就不比國王差了。』於是就摘了一個果實來吃，卻非常苦澀，根本無法下嚥。 婆羅門更加愁惱，於是退回來思考：『應該是土壤不夠肥沃的緣故吧。』於是就取來一百頭牛的乳汁，餵給一頭牛，又取這頭牛的乳汁，煎成醍醐（一種乳製品），用來澆灌㮈樹的根。每天都這樣澆灌，到了第二年，果實就變得甘甜美味，和國王家的㮈果一樣了。而㮈樹邊上，忽然又長出一個瘤節，大如拳頭，每天都在增長，婆羅門心想：『忽然長出這個瘤節，恐怕會妨礙果實生長。』想要砍掉它，又怕傷到樹，連續幾天都在思考，遲遲沒有決定。而瘤節中忽然生出一根樹枝，筆直向上生長，高出樹頂七丈，樹梢分出許多枝條，向四周伸展，形狀像倒扣的傘蓋，花葉茂盛美好，勝過原本的樹。 婆羅門感到奇怪：『不知道這樹枝上會長出什麼東西呢？』
【English Translation】 English version: In the garden of King Yeli, a naturally growing 'Nai' tree (a type of fruit tree) flourished with lush foliage and large fruits, possessing a radiant sheen and extraordinary fragrance and flavor. The king cherished this 'Nai' tree, and only the queen and esteemed beauties were permitted to taste its fruits. In the kingdom resided a Brahmin layman, possessing immeasurable wealth, unparalleled in the nation, and also intelligent, erudite, and exceptionally talented. The king greatly valued him, employing him as a minister. The king invited the Brahmin to a meal, and after the meal, presented him with a 'Nai' fruit. Upon seeing the extraordinary fragrance and beauty of the 'Nai' fruit, the Brahmin asked the king, 'Beneath this 'Nai' tree, are there any saplings that could be gifted to me?' The king replied, 'There are many saplings, but I fear they would hinder the growth of the large tree, so I have removed them. If you desire one, I shall give it to you now.' Thus, he gifted a 'Nai' sapling to the Brahmin. The Brahmin, having obtained the sapling, took it home and planted it, watering it morning and evening. The sapling grew day by day, its branches flourishing beautifully. After three years, it also bore fruit, with a radiance and size similar to the 'Nai' fruits in the king's garden. The Brahmin was overjoyed, thinking to himself, 'My wealth is immeasurable, no less than the king's, but lacking this 'Nai' tree, I felt inferior to him. Now that I have it, I am no less than the king.' Thereupon, he plucked a fruit to eat, but it was exceedingly bitter, utterly inedible. The Brahmin was even more distressed, and retreated to contemplate, 'It must be because the soil is not fertile enough.' Thus, he took the milk of a hundred cows, fed it to one cow, and then took the milk from this cow, boiled it into '醍醐' (tíhú - clarified butter), and used it to irrigate the roots of the 'Nai' tree. He irrigated it daily, and by the following year, the fruits became sweet and delicious, like the 'Nai' fruits in the king's garden. Beside the 'Nai' tree, a node suddenly grew, as large as a fist, increasing in size daily. The Brahmin thought, 'This node has suddenly grown, I fear it will hinder the growth of the fruits.' He wanted to chop it off, but feared harming the tree, and pondered for days, unable to decide. From the node, a branch suddenly grew, straight upwards, towering seven '丈' (zhàng - a unit of length, approx. 3.3 meters) above the treetop. The tip of the branch divided into many branches, extending outwards in all directions, resembling an inverted canopy, its flowers and leaves lush and beautiful, surpassing the original tree. The Brahmin wondered, 'I wonder what will grow on this branch?'
」乃作棧閣，登而視之。見枝上偃蓋之中，乃有池水，既清且香，又有眾華，彩色鮮明。披視華下，有一女兒，在池水中，梵志抱取，歸養長之，名曰㮈女。至年十五，顏色端正，天下無雙，宣聞遠國。
有七國王，同時俱來，詣梵志所，求娉㮈女，以為夫人。梵志大恐怖，不知當以與誰？乃于園中，架一高樓，以㮈女著上，出謂諸王曰：「此女非我所生，自出于㮈樹之上，亦不知是天、龍、鬼神女耶？鬼魅之物？今七王求之，我設與一王，六王當怒，不敢愛惜也。女今在園中樓上，諸王便自平議，有應得者便自取去，非我所制也。」
於是七王口共爭之，紛紜未決。至其夜，瓶沙王從伏瀆中入，登樓就之共宿，明晨當去。㮈女白曰：「大王幸枉威尊，接逮於我，今復相舍而去，若其有子，則是王種，當何所付？」
王曰：「若是男兒，當以還我；若是女兒，便以與汝。」王則脫手金镮之印，以付㮈女，以是為信。便出語群臣言：「我已得㮈女與一宿，亦無奇異，故如凡人，故不取耳。」瓶沙軍中皆稱萬歲，曰：「我王已得㮈女。」六王聞之便各還去。
瓶沙王去後，遂便有娠。時㮈女敕守門人言：「若有求見我者，當語言我病。」後日，月滿生一男兒，顏貌端正，兒生則手持針藥囊。梵志
【現代漢語翻譯】 現代漢語譯本：於是（梵志）便搭建樓閣，登上樓閣觀看。看見樹枝伸展如傘蓋的地方，竟然有一個水池，既清澈又芳香，還有各種鮮艷的花朵。撥開花朵一看，有一個女嬰在池水中，梵志便抱起她，帶回家撫養長大，取名為㮈女（Nai Nü，㮈樹之女）。到十五歲時，容貌端莊美麗，天下無雙，名聲傳到遙遠的國家。 有七個國王，同時一起來到梵志的住所，請求娶㮈女為妻。梵志非常害怕，不知道應該把她嫁給誰。於是他在園中搭建一座高樓，讓㮈女住在上面，然後出來對各位國王說：『這個女兒不是我所生，而是從㮈樹上出現的，我也不知道她是天女、龍女、鬼神之女，還是鬼魅之物？現在七位國王都想娶她，如果我只給一位國王，其他六位國王一定會憤怒，我也不敢偏袒任何一方。現在女兒就在園中的樓上，各位國王自己商議，誰應該得到她就自己娶走，這不是我能決定的。』 於是七位國王爭論不休，紛亂難決。到了晚上，瓶沙王（Bīnpōsuō Wáng）從秘密通道進入，登上樓與㮈女同宿，第二天早晨準備離開。㮈女對瓶沙王說：『大王您紆尊降貴，與我相處，現在又要離我而去，如果我懷了孩子，那是您的血脈，應該託付給誰呢？』 瓶沙王說：『如果是男孩，就還給我；如果是女孩，就留給你。』瓶沙王便脫下手上的金戒指，交給㮈女，作為信物。然後出來告訴群臣說：『我已經和㮈女同宿一晚，也沒什麼奇異之處，和凡人一樣，所以我不娶她了。』瓶沙王的軍隊都高呼萬歲，說：『我們的國王已經得到㮈女了。』其他六位國王聽了，便各自回去了。 瓶沙王離開后，㮈女就懷孕了。當時㮈女告訴守門人說：『如果有人要見我，就說我病了。』後來，足月生下一個男孩，容貌端正，孩子出生時手裡拿著針藥囊。梵志（婆羅門）...
【English Translation】 English version: Then (the Brahmin) built a pavilion and climbed up to observe. He saw that in the midst of the branches, which spread like a canopy, there was a pond of water, both clear and fragrant, and with many flowers of bright colors. Parting the flowers, he saw a baby girl in the pond. The Brahmin embraced her, took her home, and raised her, naming her Nai Nü (Nai Nü, daughter of the Nai tree). When she reached the age of fifteen, her appearance was dignified and beautiful, unparalleled in the world, and her fame spread to distant countries. Seven kings came at the same time to the Brahmin's residence, seeking to marry Nai Nü as their queen. The Brahmin was very frightened, not knowing to whom he should give her. So he built a high tower in the garden, placed Nai Nü on it, and came out to say to the kings: 'This daughter was not born of me, but came from the Nai tree. I do not know if she is a celestial maiden, a dragon maiden, a daughter of ghosts and spirits, or a creature of demons? Now that seven kings seek her, if I give her to only one king, the other six kings will be angry, and I dare not favor any one of you. Now the daughter is in the tower in the garden. You kings should discuss among yourselves, and whoever should have her, take her away. This is not for me to decide.' So the seven kings argued among themselves, and the dispute was unresolved. That night, King Bīnpōsuō (Bīnpōsuō Wáng, King Bimbisara) entered through a secret passage, climbed the tower, and slept with Nai Nü. The next morning, he prepared to leave. Nai Nü said to King Bīnpōsuō: 'Great King, you have deigned to condescend and be with me, and now you are leaving me. If I conceive a child, it will be of your lineage. To whom should I entrust it?' The King said: 'If it is a boy, return him to me; if it is a girl, then keep her for yourself.' The King then took off the gold ring from his hand and gave it to Nai Nü as a token. Then he came out and told his ministers: 'I have already spent a night with Nai Nü, and there was nothing extraordinary about it. She is just like an ordinary person, so I will not take her.' The soldiers in King Bīnpōsuō's army all shouted 'Long live the King!' saying, 'Our King has already obtained Nai Nü.' The other six kings heard this and each returned to their own kingdoms. After King Bīnpōsuō left, Nai Nü became pregnant. At that time, Nai Nü instructed the gatekeeper, saying: 'If anyone seeks to see me, tell them that I am ill.' Later, when the month was full, she gave birth to a boy, whose appearance was dignified and handsome. When the child was born, he held a needle and medicine bag in his hand. The Brahmin...
曰：「此國王之子，而執醫器，必醫王也。」
時㮈女即以白衣裹兒，敕婢持棄著巷中，婢即受敕，抱往棄之。
時王子無畏，清旦乘車，往欲見大王，遣人除屏道路。時王子遙見道中有白物，即住車問傍人言：「此白物是何等？」答言：「此是小兒。」問言：「死活？」答言：「故活。」王子敕人抱取，即覓乳母養之以活。
梵志將此小兒，還付㮈女，名曰祇域。至年八歲，聰明高才，學問書䟽，越殊倫匹，與鄰比小兒遊戲，心常輕諸小兒，以不如己。諸小兒共罵之曰：「無父之子，淫女所生，何敢輕我？」祇域愕然，默而不答。便歸問母曰：「我視子曹，皆不如我，而反罵我言：『無父之子。』我父今者，為在何許？」母曰：「汝父者，正瓶沙王是也。」祇域曰：「瓶沙王乃在羅閱祇國，去此五百里，何緣生我？若如母言，何以證之？」母則出印镮示之曰：「此則汝父镮也。」
祇域省之，見有瓶沙王印文，便奉持此镮往到羅閱祇。徑入宮門，門無訶者，即到王前，為王作禮，長跪白王言：「我是王子，㮈女所生，今年八歲，始知是大王種類，故持镮印信，遠來歸家。」
王見印文，覺憶昔之誓，知是其子，愴然矜之，以為太子。涉歷二年，后阿阇世王生，祇域因白王曰：「我初
【現代漢語翻譯】 曰：『此國王之子，而執醫器，必醫王也。』 （有人）說：『這是國王的兒子，而且拿著醫療器械，必定是醫王。』
時㮈女即以白衣裹兒，敕婢持棄著巷中，婢即受敕，抱往棄之。 當時㮈女就用白色的衣服包裹嬰兒，命令婢女把他丟棄在巷子里，婢女接受命令，抱著嬰兒去丟棄了他。
時王子無畏（Prince Abhaya），清旦乘車，往欲見大王，遣人除屏道路。時王子遙見道中有白物，即住車問傍人言：『此白物是何等？』答言：『此是小兒。』問言：『死活？』答言：『故活。』王子敕人抱取，即覓乳母養之以活。 當時無畏王子（Prince Abhaya），清晨乘車，前去拜見大王，派人清理道路。當時王子遠遠地看見路中有白色的東西，就停下車問旁邊的人說：『這白色的東西是什麼？』回答說：『這是個嬰兒。』（王子）問：『是死是活？』回答說：『還活著。』王子命令人抱起嬰兒，隨即尋找奶媽來餵養他，使他活了下來。
梵志將此小兒，還付㮈女，名曰祇域（Jivaka）。至年八歲，聰明高才，學問書䟽，越殊倫匹，與鄰比小兒遊戲，心常輕諸小兒，以不如己。諸小兒共罵之曰：『無父之子，所生，何敢輕我？』祇域愕然，默而不答。便歸問母曰：『我視子曹，皆不如我，而反罵我言：「無父之子。」我父今者，為在何許？』母曰：『汝父者，正瓶沙王（King Bimbisara）是也。』祇域曰：『瓶沙王（King Bimbisara）乃在羅閱祇國（Rajagriha），去此五百里，何緣生我？若如母言，何以證之？』母則出印镮示之曰：『此則汝父镮也。』 梵志將這個嬰兒，還給㮈女，給他取名叫祇域（Jivaka）。到了八歲，聰明有才華，學問知識，超越同輩，與鄰居的小孩一起玩耍時，心裡常常輕視他們，認為他們不如自己。小孩們一起罵他說：『沒有父親的兒子，所生，怎麼敢輕視我們？』祇域（Jivaka）驚訝，沉默不語。便回家問母親說：『我看那些孩子們，都不如我，反而罵我說：「沒有父親的兒子。」我的父親現在，在哪裡？』母親說：『你的父親，正是瓶沙王（King Bimbisara）。』祇域（Jivaka）說：『瓶沙王（King Bimbisara）在羅閱祇國（Rajagriha），距離這裡五百里，怎麼會生下我？如果像您說的，用什麼來證明呢？』母親就拿出帶有印章的戒指給他看，說：『這就是你父親的戒指。』
祇域省之，見有瓶沙王（King Bimbisara）印文，便奉持此镮往到羅閱祇（Rajagriha）。徑入宮門，門無訶者，即到王前，為王作禮，長跪白王言：『我是王子，㮈女所生，今年八歲，始知是大王種類，故持镮印信，遠來歸家。』 祇域（Jivaka）仔細察看，看到有瓶沙王（King Bimbisara）的印章，便拿著這個戒指前往羅閱祇（Rajagriha）。直接進入宮門，沒有人阻攔他，就到國王面前，向國王行禮，長跪稟告國王說：『我是王子，㮈女所生，今年八歲，才知道是大王的後代，所以拿著戒指作為憑證，從遠方來歸家。』
王見印文，覺憶昔之誓，知是其子，愴然矜之，以為太子。涉歷二年，后阿阇世王（Ajatasattu）生，祇域（Jivaka）因白王曰：『我初』 國王看到印章，想起以前的誓言，知道這是他的兒子，悲傷地憐憫他，立他為太子。過了兩年，後來阿阇世王（Ajatasattu）出生，祇域（Jivaka）於是稟告國王說：『我當初』
【English Translation】 He said, 'This is the son of the king, and he holds medical instruments; he must be a medical king.' (Someone) said, 'This is the son of the king, and he is holding medical instruments; he must be a medical king.'
At that time, the maiden wrapped the child in white cloth and ordered a maid to take him and abandon him in an alley. The maid received the order, embraced the child, and went to abandon him. At that time, the maiden immediately wrapped the baby in white clothes, ordered a servant to take him and abandon him in the alley, and the servant accepted the order, hugged the baby and went to abandon him.
At that time, Prince Abhaya, early in the morning, rode in a chariot to see the Great King, and sent people to clear the road. Then the prince saw something white in the road from afar, and stopped the chariot to ask the people beside him, 'What is this white thing?' They replied, 'This is a child.' He asked, 'Dead or alive?' They replied, 'Still alive.' The prince ordered people to pick him up and find a wet nurse to raise him to live. At that time, Prince Abhaya, in the early morning, rode in a chariot to see the Great King, and sent people to clear the road. At that time, the prince saw something white in the road from afar, and stopped the chariot to ask the people beside him, 'What is this white thing?' The answer was, 'This is a baby.' (The prince) asked, 'Is he dead or alive?' The answer was, 'He is still alive.' The prince ordered people to pick up the baby, and then looked for a wet nurse to feed him so that he could live.
The Brahmin took this child back to the maiden, and named him Jivaka. When he was eight years old, he was intelligent and talented, and his learning and knowledge surpassed his peers. When playing with the children in the neighborhood, he often looked down on them, thinking they were inferior to him. The children scolded him together, saying, 'Son of a fatherless mother, how dare you look down on us?' Jivaka was stunned and remained silent. He went home and asked his mother, 'I see that those children are not as good as me, but they scold me, saying, "Son of a fatherless mother." Where is my father now?' His mother said, 'Your father is King Bimbisara.' Jivaka said, 'King Bimbisara is in Rajagriha, five hundred miles away from here. How could he have fathered me? If what you say is true, what is the proof?' His mother then took out a ring with a seal and showed it to him, saying, 'This is your father's ring.' The Brahmin took this child back to the maiden, and named him Jivaka. When he was eight years old, he was intelligent and talented, and his learning and knowledge surpassed his peers. When playing with the children in the neighborhood, he often looked down on them, thinking they were inferior to himself. The children scolded him together, saying, 'Son of a fatherless mother, how dare you look down on us?' Jivaka was surprised and remained silent. He went home and asked his mother, 'I see that those children are not as good as me, but they scold me, saying, "Son of a fatherless mother." Where is my father now?' His mother said, 'Your father is King Bimbisara.' Jivaka said, 'King Bimbisara is in Rajagriha, which is five hundred miles away from here. How could he have fathered me? If what you say is true, what is the proof?' His mother then took out a ring with a seal and showed it to him, saying, 'This is your father's ring.'
Jivaka examined it carefully and saw the seal of King Bimbisara. He then took the ring and went to Rajagriha. He entered the palace gate directly, and no one stopped him. He went before the king, bowed to the king, knelt down, and said to the king, 'I am a prince, born of the maiden. I am eight years old this year, and I have just learned that I am of the Great King's lineage. Therefore, I have brought the ring as proof and have come from afar to return home.' Jivaka examined it carefully and saw the seal of King Bimbisara. He then took the ring and went to Rajagriha. He entered the palace gate directly, and no one stopped him. He went before the king, bowed to the king, knelt down, and said to the king, 'I am a prince, born of the maiden. I am eight years old this year, and I have just learned that I am of the Great King's lineage. Therefore, I have brought the ring as proof and have come from afar to return home.'
When the king saw the seal, he remembered his past vow and knew that he was his son. He felt compassion for him and made him the crown prince. After two years, King Ajatasattu was born. Jivaka then said to the king, 'I initially' When the king saw the seal, he remembered his past vow and knew that he was his son. He felt compassion for him and made him the crown prince. After two years, King Ajatasattu was born. Jivaka then said to the king, 'I initially'
生時，手把針藥囊，是應當為醫也。王雖以我為太子，非我所樂；王今自有嫡子生矣，應襲尊嗣，我願得行學醫術。」
王則聽之，王曰：「汝不為太子者，不得空食王祿，應學醫道。」王即命敕國中諸上手醫，盡術教之，而祇域但行嬉戲，未曾受學。諸師責謂之曰：「醫術鄙陋，誠非太子至尊所宜當學，然大王之命不可違廢。受敕已來，積有日月，而太子初不受半言之方，若王問我，我何以對？」
祇域曰：「我生而有醫證在手，故白大王捐棄榮號求學醫術，豈復懈怠煩師督促？直以諸師之道無足學者故耳。」便取本草藥方針脈諸經，具難問師，師窮無以答，皆下為祇域作禮，長跪叉手曰：「今日益知太子神聖，實非我等所及也。向所問諸事，皆是我師歷世疑義所不能通，愿太子具悉說之，開解我曹生年之結。」祇域便為解說其義，諸醫歡喜皆更起，頭面作禮，承受其法。
爾時，祇域即自念言：「王敕諸醫，都無可學者，誰當教我學醫道？時聞彼德叉尸羅國，有醫姓阿提梨，字賓迦羅，極善醫道，彼能教我。」
爾時，祇域童子即往彼國，詣賓迦羅所白言：「大師！我今請仁者以為師範。」從學醫術，經七年已，自念言：「我今習學醫術，何當有已？」即往師所白言：「我今習學醫術，
【現代漢語翻譯】 現代漢語譯本：出生時，手裡拿著針藥囊，就應該做醫生。大王雖然立我為太子，但這不是我所喜歡的；大王現在已經有了嫡子出生，應該繼承王位，我希望能夠去學習醫術。 大王就聽從了他，說：『你不做太子，就不能白白地享受王室的俸祿，應該學習醫道。』大王就命令國內所有的名醫，把醫術全部教給他，但是祇域（Jivaka，人名）只是嬉戲玩耍，從來沒有認真學習。各位老師責備他說：『醫術雖然是低賤的技藝，確實不適合太子您這樣尊貴的人學習，但是大王的命令不能違背。接受命令以來，已經過了很長時間，而太子您卻連半句藥方都沒有學到，如果大王問我，我該怎麼回答？』 祇域（Jivaka）說：『我生來就帶著醫生的憑證在手上，所以才告訴大王放棄尊貴的稱號來學習醫術，難道還會懈怠需要老師督促嗎？只是因為各位老師的醫術沒有值得我學習的地方罷了。』於是就拿出本草、藥方、鍼灸、脈學等各種經典，詳細地向老師們提問，老師們理屈詞窮無法回答，都走下座位向祇域（Jivaka）行禮，長跪合掌說：『今天才知道太子您是如此的神聖，確實不是我們所能及的。您剛才所問的那些事情，都是我們的老師歷代以來都無法解決的疑問，希望太子您能夠詳細地解說，解開我們多年的疑惑。』祇域（Jivaka）就為他們解說了其中的含義，各位醫生都非常高興，再次起身，向他叩頭作揖，接受他的教法。 當時，祇域（Jivaka）就自己想：『大王命令的這些醫生，都沒有值得我學習的地方，誰來教我學習醫道呢？』這時聽說在德叉尸羅國（Taxila，古印度城市），有一位醫生姓阿提梨（Atreya，人名），字賓迦羅（Bhingala，人名），非常擅長醫術，他能夠教我。 當時，祇域（Jivaka）童子就前往那個國家，到賓迦羅（Bhingala）那裡稟告說：『大師！我現在請求您做我的老師。』跟隨他學習醫術，經過七年之後，自己想：『我學習醫術，什麼時候才能學完呢？』就到老師那裡稟告說：『我現在學習醫術，'
【English Translation】 English version: At birth, he held a needle and medicine bag in his hand, indicating he should be a physician. Although the king appointed me as the crown prince, it is not what I desire; now that the king has a legitimate son, who should inherit the throne, I wish to study medicine. The king listened to him, saying, 'If you do not become the crown prince, you cannot idly enjoy the royal stipend; you should study medicine.' The king then ordered all the skilled physicians in the kingdom to teach him all their skills, but Jivaka (Jivaka, a personal name) only played and never seriously studied. The teachers rebuked him, saying, 'Medicine is a humble craft, indeed not suitable for a noble person like the crown prince to study, but the king's order cannot be disobeyed. Since receiving the order, a long time has passed, yet you have not learned even half a prescription. If the king asks me, what shall I say?' Jivaka (Jivaka) said, 'I was born with the credentials of a physician in my hand, so I asked the king to renounce the honor and study medicine. Would I be so lazy as to need the teachers to urge me on? It is simply because the teachers' skills are not worth learning.' Then he took out various classics such as Materia Medica, prescriptions, acupuncture, and pulse diagnosis, and asked the teachers in detail. The teachers were at a loss for words and could not answer. They all stepped down from their seats and bowed to Jivaka (Jivaka), kneeling with their palms together, saying, 'Today we know that you are so divine, indeed beyond our reach. The things you asked just now are all questions that our teachers have been unable to solve for generations. We hope that you can explain them in detail and resolve our doubts of many years.' Jivaka (Jivaka) then explained the meaning to them. The physicians were all very happy, got up again, bowed and saluted him, and accepted his teachings. At that time, Jivaka (Jivaka) thought to himself, 'None of the physicians ordered by the king are worth learning from. Who will teach me medicine?' Then he heard that in Taxila (Taxila, an ancient Indian city), there was a physician named Atreya (Atreya, a personal name), styled Bhingala (Bhingala, a personal name), who was very skilled in medicine and could teach me. At that time, the boy Jivaka (Jivaka) went to that country and reported to Bhingala (Bhingala), saying, 'Master! I now ask you to be my teacher.' He followed him to study medicine. After seven years, he thought to himself, 'When will I finish learning medicine?' He went to the teacher and reported, 'I am now studying medicine,'
何當有已？」
時師即與一籠器及掘草之具：「汝可於德叉尸羅國面一由旬，求覓諸草，有非是藥者持來。」
時祇域即如師敕，于德叉尸羅國面一由旬，求覓非是藥者，周竟不得非是藥者，所見草木一切物善能分別，知有所用處無非藥者。彼即空還，往師所白如是言：「師今當知，我于德叉尸羅國求非藥草者，面一由旬，周竟不見非藥者，所見草木盡能分別，所入用處。」
師答祇域言：「汝今可去，醫道已成。我于閻浮提中，最為第一；我若死後，次復有汝。」
於是，祇域便行治病，所治輒愈，國內知名。后欲入宮，于宮門前，逢一小兒擔樵，祇域望視，悉見此兒五藏、腸胃，縷悉分明。祇域心念：「本草經說有藥王樹，從外照內見人腹藏，此兒樵中得無有藥王耶！」
即往問兒：「賣樵幾錢？」兒白：「十錢。」便雇錢取樵，下樵置地，闇冥不見腹中。祇域更心思惟：「不知束中何所為是藥王？」便解兩束，一一取之，以著小兒腹上，無所照見，輒復更取，如是盡兩束樵；最後有一小枝，栽長尺餘，試取以照，具見腹內。祇域大喜，知此小枝定是藥王，悉還兒樵。兒既已得錢，樵又如故，歡喜而去。
爾時，祇域自念：「我今先當治誰？此國既小，又在邊方，我今寧可
【現代漢語翻譯】 現代漢語譯本：『什麼時候才算完成呢？』
當時的老師就給他一個籠子和挖掘草的工具：『你可以在德叉尸羅國（Taxila）方圓一由旬（Yojana，古代印度長度單位，約合12-15公里）的範圍內，尋找各種草，把不是藥的草拿來。』
當時祇域（Jivaka）就按照老師的吩咐，在德叉尸羅國方圓一由旬的範圍內，尋找不是藥的草，找遍了也沒有找到不是藥的草。他所見到的草木，一切都能善於分辨，知道有什麼用處，沒有不是藥的。他就空手而回，到老師那裡稟告說：『老師現在應當知道，我在德叉尸羅國尋找不是藥的草，方圓一由旬，找遍了也沒有見到不是藥的草，所見到的草木都能分辨，知道可以用於何處。』
老師回答祇域說：『你現在可以去了，醫道已經學成。我在閻浮提（Jambudvipa，佛教傳說中的世界中心）中，最為第一；我如果死後，接下來就是你了。』
於是，祇域就開始行醫治病，所治療的病都痊癒了，在國內很有名。後來他要入宮，在宮門前，遇到一個小孩子挑著柴，祇域望過去，完全看見了這個孩子的五臟、腸胃，清清楚楚。祇域心想：『本草經上說有藥王樹，從外面照可以看見人的腹部內臟，這個孩子挑的柴中莫非有藥王樹？』
就上前問小孩：『賣柴多少錢？』小孩回答：『十個錢。』就付錢買下了柴，放下柴放在地上，就看不見腹中的情況了。祇域又思考：『不知道這柴中什麼東西是藥王？』就解開兩捆柴，一一拿起來，放在小孩的肚子上，沒有照見什麼，就又拿其他的，這樣拿完了兩捆柴；最後有一根小樹枝，大約一尺多長，試著拿來照，就完全看見了腹內的情形。祇域非常高興，知道這根小樹枝一定是藥王，就把柴全部還給了小孩。小孩已經得到了錢，柴又完好無損，歡歡喜喜地走了。
當時，祇域自己想：『我現在先應該治誰的病呢？這個國家既小，又在邊遠的地方，我不如先』
【English Translation】 English version: 'When will it be considered complete?'
The teacher then gave him a basket and tools for digging up grass: 'You may search within a Yojana (ancient Indian unit of distance, approximately 12-15 kilometers) around Taxila (Takshashila), seeking various grasses. Bring back any that are not medicinal.'
Then Jivaka (Qi Yu) followed his teacher's instructions and searched within a Yojana around Taxila for grasses that were not medicinal. He searched everywhere but could not find any that were not medicinal. All the plants and trees he saw, he could skillfully distinguish, knowing their uses; there were none that were not medicinal. So he returned empty-handed and reported to his teacher, saying: 'Teacher, you should know that I searched for non-medicinal grasses within a Yojana around Taxila, and I could not find any. All the plants and trees I saw, I could distinguish and knew their uses.'
The teacher replied to Jivaka: 'You may now go; your medical training is complete. In Jambudvipa (Yan Fu Ti, the world center in Buddhist cosmology), I am the foremost; after my death, you will be next.'
Thereupon, Jivaka began to practice medicine, and all those he treated were cured, making him famous in the country. Later, as he was about to enter the palace, he encountered a child carrying firewood in front of the palace gate. Jivaka looked at him and could see the child's five internal organs, intestines, and stomach, all clearly visible. Jivaka thought to himself: 'The herbal texts say there is a medicinal king tree that can illuminate the internal organs of a person from the outside. Could it be that this child has the medicinal king tree in his firewood?'
He then went up and asked the child: 'How much do you want for the firewood?' The child replied: 'Ten coins.' He paid the money and took the firewood. When he put the firewood down on the ground, he could no longer see the inside of the abdomen. Jivaka pondered further: 'I wonder what in this bundle is the medicinal king?' He untied two bundles and picked them up one by one, placing them on the child's abdomen, but nothing was illuminated. So he picked up others, and in this way, he exhausted two bundles of firewood. Finally, there was a small branch, about a foot long. He tried using it to illuminate, and he could see the inside of the abdomen completely. Jivaka was overjoyed, knowing that this small branch must be the medicinal king. He returned all the firewood to the child. The child had already received the money, and the firewood was still intact, so he happily left.
At that time, Jivaka thought to himself: 'Whom should I treat first? This country is small and located in a remote area. I should rather first'
還本國始開醫道。」于即還歸婆迦陀城。
婆迦陀城中，有大長者，其婦十二年中常患頭痛，眾醫治之而不能差。
時祇域聞之，即往其家語守門人言：「白汝長者，有醫在門外。」時守門人即入白：「門外有醫。」
長者婦問言：「醫形貌何似？」答言：「是年少。」彼自念言：「老宿諸醫治亦不差，況復年少？」即敕守門人語言：「我今不須醫。」
守門人即出語言：「我已為汝白長者，長者婦言：『今不須醫。』」祇域復言：「汝可白汝長者婦，但聽我治，若差者隨意與我物。」
時守門人復白之：「醫作如是言：『但聽我治，若差隨意與我物。』」長者婦聞已，自念言：「若如是無所損。」敕守門人喚入。
時祇域入詣長者婦所，問言：「何所患苦？」答言：「患如是如是。」復問：「病從何起？」答言：「從如是如是起。」復問：「病來久近？」答言：「病如許時。」彼問已語言：「我能治汝。」彼即取好藥，以酥煎之，灌長者婦鼻，病者口中酥唾俱出。
時病人即器承之，酥便收取，唾別棄之。時祇域見已，心懷愁惱：「如是少酥不凈，猶尚慳惜，況能報我？」病者見已，問祇域言：「汝愁惱耶！」答言：「實爾。」問言：「何故愁惱？」答言：「我自念言
【現代漢語翻譯】 現代漢語譯本：然後祇域返回自己的國家，開始行醫。之後，他回到了婆迦陀城（Pojhada-city）。
在婆迦陀城（Pojhada-city）中，有一位富裕的長者，他的妻子十二年來一直患有頭痛，許多醫生都醫治過，但都無法治好。
當時，祇域（Jivaka）聽說了這件事，就前往長者家，對守門人說：『告訴你的長者，有醫生在門外。』守門人立刻進去稟告：『門外有醫生。』
長者的妻子問道：『醫生長什麼樣子？』守門人回答說：『是個年輕人。』她心想：『那些年老的醫生都治不好，更何況是年輕人呢？』於是就命令守門人說：『我現在不需要醫生。』
守門人出來后說：『我已經稟告了長者，長者的妻子說：『現在不需要醫生。』』祇域（Jivaka）又說：『你可以告訴你的長者妻子，只要讓我醫治，如果治好了，她可以隨意給我報酬。』
守門人又稟告說：『醫生這樣說：『只要讓我醫治，如果治好了，可以隨意給他報酬。』』長者的妻子聽了后，心想：『如果這樣，也沒有什麼損失。』就命令守門人叫他進去。
當時，祇域（Jivaka）進入長者妻子的住所，問道：『有什麼病痛？』她回答說：『患有這樣這樣的病。』祇域（Jivaka）又問：『病是從哪裡開始的？』她回答說：『從這樣這樣開始的。』祇域（Jivaka）又問：『病有多久了？』她回答說：『病有這麼久了。』祇域（Jivaka）問完后說：『我能治好你的病。』他立刻取來好的藥材，用酥油煎熬，灌入長者妻子的鼻孔，病人嘴裡酥油和唾液一起流了出來。
當時，病人用器皿接著，酥油就收集起來，唾液另外丟棄。當時，祇域（Jivaka）看到后，心中感到憂愁煩惱：『這麼一點點不乾淨的酥油，都還這麼吝嗇，更何況是報答我呢？』病人看到后，問祇域（Jivaka）說：『你感到憂愁煩惱嗎？』祇域（Jivaka）回答說：『確實如此。』病人問道：『為什麼憂愁煩惱？』祇域（Jivaka）回答說：『我心裡想』
【English Translation】 English version: Then Jivaka returned to his own country and began to practice medicine. After that, he returned to Pojhada-city (婆迦陀城).
In Pojhada-city (婆迦陀城), there was a wealthy elder whose wife had suffered from headaches for twelve years, and many doctors had treated her, but none could cure her.
At that time, Jivaka (祇域) heard about this and went to the elder's house, saying to the gatekeeper, 'Tell your elder that there is a doctor outside the gate.' The gatekeeper immediately went in and reported, 'There is a doctor outside the gate.'
The elder's wife asked, 'What does the doctor look like?' The gatekeeper replied, 'He is young.' She thought to herself, 'The old doctors couldn't cure me, let alone a young one?' So she ordered the gatekeeper, 'I don't need a doctor now.'
The gatekeeper came out and said, 'I have already reported to the elder, and the elder's wife said, 'I don't need a doctor now.'' Jivaka (祇域) said again, 'You can tell your elder's wife that as long as she lets me treat her, if she is cured, she can give me whatever reward she wants.'
The gatekeeper reported again, 'The doctor said this: 'As long as she lets me treat her, if she is cured, she can give him whatever reward she wants.'' The elder's wife heard this and thought, 'If that's the case, there's no harm in it.' So she ordered the gatekeeper to call him in.
At that time, Jivaka (祇域) entered the elder's wife's residence and asked, 'What is your ailment?' She replied, 'I suffer from such and such ailment.' Jivaka (祇域) asked again, 'Where did the illness start?' She replied, 'It started from such and such.' Jivaka (祇域) asked again, 'How long have you been ill?' She replied, 'I have been ill for this long.' After Jivaka (祇域) asked, he said, 'I can cure your illness.' He immediately took good medicine, fried it with ghee, and poured it into the elder's wife's nostrils, and ghee and saliva flowed out of the patient's mouth together.
At that time, the patient used a container to catch it, and the ghee was collected, and the saliva was discarded separately. At that time, Jivaka (祇域) saw this and felt worried and annoyed in his heart: 'Even such a small amount of unclean ghee is so stingy, let alone repaying me?' The patient saw this and asked Jivaka (祇域), 'Are you worried and annoyed?' Jivaka (祇域) replied, 'Indeed.' The patient asked, 'Why are you worried and annoyed?' Jivaka (祇域) replied, 'I thought to myself'
：『此少酥不凈，猶尚慳惜，況能報我？』以是故愁耳。」
長者婦答言：「為家不易，棄之何益？可用燃燈，是故收取。汝但治病，何憂如是？」彼即治之，后病得差。時長者婦，與四十萬兩金，並奴婢車馬。
時祇域得此物已，還王舍城，詣無畏王子門，語守門人言：「汝往白王言：『祇域在外。』」守門人即入白王，王敕守門人喚入。祇域入已，前頭面禮已，在一面住，以前因緣，具白無畏王子言：「以今所得物，盡用上王。」王子言：「且止不須，便為供養已，汝自用之。」此是祇域最初治病。
爾時拘睒彌國，有長者子，輪上嬉戲，腸結腹內，食飲不消，亦不得出，彼國無能治者。
彼聞摩竭國有大醫善能治病，即遣使白王：「拘睒彌長者子病，祇域能治，愿王遣來。」
時瓶沙王，喚祇域問言：「拘睒彌長者子病，汝能治不？」答言：「能！」「若能，汝可往治之。」時祇域乘車，詣拘睒彌。
祇域始至，長者子已死，伎樂送出。祇域聞聲即問言：「此是何等伎樂鼓聲？」傍人答言：「是汝所為來，長者子已死，是彼伎樂音聲。」
祇域善能分別一切音聲，即言語：「使回還，此非死人。」語已，即便回還。
時祇域即下車，取利刀破腹，披腸結處，
【現代漢語翻譯】 現代漢語譯本：『這點少量的酥油不乾淨，你還如此吝嗇，怎麼能指望你報答我呢？』因此我才憂愁啊。」
長者婦回答說：『持家不容易，丟棄它有什麼好處？可以用它來點燈，所以才收集起來。你只管好好治病，何必如此憂慮？』祇域就專心治病，後來病就好了。當時長者婦給了他四十萬兩黃金，以及奴婢車馬。
當時祇域得到這些財物后，回到王舍城，去無畏王子（Ajatasattu's son，阿阇世王的兒子）的住所，對守門人說：『你進去稟告王子，說『祇域在外面』。』守門人立刻進去稟告王子，王子命令守門人叫他進去。祇域進去後，走到王子麵前，頭面著地行禮完畢，站在一旁，把以前的因緣，詳細地告訴無畏王子說：『現在得到的這些財物，全部用來獻給大王。』王子說：『先放在這裡，不必了，就當已經供養過了，你自己用吧。』這是祇域最初為人治病的事情。
當時拘睒彌國（Kosambi，古代印度的一個國家）有一個長者子，在車輪上嬉戲，導致腸子在腹內纏結，食物和飲料都無法消化，也無法排出，那個國家沒有人能醫治。
他們聽說摩竭陀國（Magadha，古代印度的一個國家）有一位大醫，很擅長治病，就派使者稟告瓶沙王（Bimbisara，摩揭陀國王）：『拘睒彌長者子生病了，祇域能醫治，希望大王派他來。』
當時瓶沙王，叫來祇域問道：『拘睒彌長者子的病，你能醫治嗎？』祇域回答說：『能！』瓶沙王說：『如果能，你可以去醫治他。』當時祇域乘車，前往拘睒彌。
祇域剛到，長者子已經死了，伎樂正在送葬。祇域聽到聲音就問道：『這是什麼伎樂鼓聲？』旁邊的人回答說：『就是為你而來的人死了，長者子已經死了，這是他們的伎樂音聲。』
祇域很擅長分辨一切音聲，立刻說：『讓他們返回，這個人沒有死。』說完，就讓他們返回。
當時祇域立刻下車，取出鋒利的刀，剖開腹部，找到腸子纏結的地方。
【English Translation】 English version: 'This little ghee is unclean, yet you are so stingy. How can I expect you to repay me?' That is why I am worried.'
The elder's wife replied, 'It is not easy to manage a household. What good would it do to discard it? It can be used for lighting lamps, so I collected it. Just focus on treating the illness, why worry so much?' He then focused on treating the illness, and later he recovered. At that time, the elder's wife gave him four hundred thousand taels of gold, along with servants, carriages, and horses.
At that time, Jivaka (Jivaka, a famous physician in ancient India), having obtained these things, returned to Rajagriha (Rajagriha, the capital of Magadha), went to the gate of Prince Abhaya (Ajatasattu's son), and said to the gatekeeper, 'Go and inform the prince that Jivaka is outside.' The gatekeeper immediately went in to inform the prince, and the prince ordered the gatekeeper to call him in. Jivaka entered, went before the prince, prostrated himself, and stood to one side. He then told Prince Abhaya in detail about the previous circumstances, saying, 'I would like to offer all the things I have obtained to the king.' The prince said, 'Just leave them here, there is no need. Consider it already offered, and use them yourself.' This was Jivaka's first time treating someone's illness.
At that time, in the country of Kausambi (Kosambi, an ancient Indian kingdom), there was an elder's son who was playing on a wheel, which caused his intestines to become entangled inside his abdomen. He could not digest food or drink, nor could he excrete. There was no one in that country who could cure him.
They heard that in the country of Magadha (Magadha, an ancient Indian kingdom) there was a great physician who was skilled at treating illnesses, so they sent a messenger to inform King Bimbisara (Bimbisara, the king of Magadha), 'The elder's son of Kausambi is ill, and Jivaka can cure him. We hope that the king will send him.'
At that time, King Bimbisara summoned Jivaka and asked him, 'Can you cure the illness of the elder's son of Kausambi?' Jivaka replied, 'Yes!' The king said, 'If you can, you may go and cure him.' At that time, Jivaka rode in a carriage and went to Kausambi.
Jivaka had just arrived when the elder's son had already died, and musicians were sending him off. Jivaka heard the sound and asked, 'What is this music and drum sound?' The people nearby replied, 'It is for the person you came for who has died. The elder's son has died, and this is their music sound.'
Jivaka was skilled at distinguishing all sounds, and immediately said, 'Have them return, this person is not dead.' After saying this, he had them return.
At that time, Jivaka immediately got out of the carriage, took a sharp knife, cut open the abdomen, and found the place where the intestines were entangled.
示其父母諸親語言：「此是輪上嬉戲，使腸結如是，食飲不消，非是死也。」即為解腹，還複本處，縫皮肉合，以好藥涂之，瘡即愈，毛還生，與無瘡處不異。
時長者子，即報祇域四十萬兩金，婦亦與四十萬兩金，長者父母亦爾，各與四十萬兩金。祇域念言：「夫為師者須報其恩，今持一百六十萬兩金，與德叉尸羅國大師賓迦羅。」念已，持金詣師所，頭面禮師足，奉上此金：「唯愿大師，哀愍納受。」師曰：「便為供養已，我不須此寶。」祇域慇勤至到，賓迦羅乃受此金，祇域奉辭禮足而去。
爾時，國中有迦羅越家女，年十五臨當嫁日，忽頭痛而死。祇域聞之往至其家，問女父曰：「此女常有何病，乃致夭亡？」父曰：「女小有頭痛，日月增甚，今朝發作，尤甚於常，以致絕命。」
祇域便進，以藥王照視頭中，見有刺蟲，大小相生乃數百枚，鉆食其腦，腦盡故死，便以金刀披破其頭，悉出諸蟲，封著罌中。以三種神膏涂瘡：一種者補蟲所食骨間之瘡；一種生腦；一種治外刀瘡。告女父曰：「好令安靜，慎莫使驚，十日當愈，平復如故，到其日我當復來。」
祇域適去，女母便更啼哭曰：「我子為再死也，豈有披破頭腦當復活者？父何忍使人取子那爾。」父止之曰：「祇域生而把針藥
，棄尊榮位，行作醫師，但為一切命，此乃天之醫王，豈當妄耶！囑語汝言：『慎莫使驚。』而汝今反啼哭，以驚動之，將令此兒不復得生。」母聞父言，止不復哭，共養護之，寂靜七日。
七日晨明，女便吐氣而寤，如從臥覺曰：「我今者了不復頭痛，身體皆安，誰護我者？使得如是。」父曰：「汝前已死，醫王祇域故來護汝，破頭出蟲以得更生。」便開罌出蟲示之，女見太便驚怖，深自慶幸：「祇域神乃如是，我促得報其恩。」父曰：「祇域與我期言：『今日當來。』」
於是須臾祇域便來，女歡喜出門迎，頭面作禮，長跪叉手曰：「愿為祇域作婢，終身供養，以報更生之恩。」祇域曰：「我為醫師，周行治病，居無常處，何用婢為？汝必欲報恩者，與我五百兩金，我亦不用此金，所以求者，凡人學道法當謝師，師雖無以教我，我嘗為弟子，今得汝金，當以與之。」女便奉五百兩金，以上祇域。祇域受，以與師，因白王：「暫歸省母，到維耶梨國。」
爾時，國中復有迦羅越家男兒，好學武事，作一木馬，高七尺餘，日日學習，騙上初學。適得上馬，久久益習，忽過去失據，落地而死。祇域聞之，便往以藥王照視腹中，見其肝反戾向後，氣結不通故死。復以金刀破腹，手探料理，還肝向前畢，
【現代漢語翻譯】 現代漢語譯本：拋棄尊貴的地位，以醫生的身份行醫，只為救助一切生命，這才是天上的醫王，怎麼會說謊呢！我囑咐你說：『千萬不要驚嚇到她。』而你現在反而啼哭，驚動了她，這將使這個孩子無法再活過來。」母親聽了父親的話，停止了哭泣，共同照料她，安靜地度過了七天。 七天後的早晨，女兒吐了一口氣醒了過來，就像剛睡醒一樣說：「我現在一點也不頭痛了，身體都很好，是誰在照顧我？讓我能這樣。」父親說：「你之前已經死了，醫王祇域（Jivaka，一位著名的醫生）特地來救護你，破開你的頭取出蟲子，你才能復活。」便打開瓦罐，把蟲子給她看，女兒見了非常驚恐，深深地慶幸：「祇域（Jivaka）真是太神奇了，我應該儘快報答他的恩情。」父親說：「祇域（Jivaka）和我約定說：『今天會來。』」 於是過了一會兒，祇域（Jivaka）就來了，女兒高興地出門迎接，向他叩頭作揖，長跪合掌說：「我願意做祇域（Jivaka）的婢女，終身供養您，來報答您再造之恩。」祇域（Jivaka）說：「我作為醫生，四處行醫治病，居無定所，要婢女做什麼呢？你如果一定要報恩，就給我五百兩金子，我也不是要這些金子，我之所以要，是因為凡人學習道法應當感謝老師，老師雖然沒有什麼可以教我的，但我曾經是他的弟子，現在得到你的金子，就用來給他吧。」女兒便奉上五百兩金子，獻給祇域（Jivaka）。祇域（Jivaka）收下後，給了他的老師，並向國王稟告：「我暫時回家探望母親，要去維耶梨國（Vaisali）。」 當時，國中還有一位迦羅越（Khattiya，貴族）家的男孩，喜歡學習武藝，做了一匹七尺多高的木馬，每天練習，剛開始學習騎馬。慢慢地，他越來越熟練，忽然一次失去平衡，從馬上摔下來死了。祇域（Jivaka）聽說了這件事，便前去用藥王照看他的腹部，發現他的肝臟反轉朝後，氣血阻塞不通，所以才死了。又用金刀剖開他的腹部，用手探入調整，把肝臟轉回原來的位置，
【English Translation】 English version: Abandoning his noble position, he practiced medicine as a physician, solely to save all lives. This is the celestial King of Physicians; how could he be lying! I instructed you, saying, 'Be careful not to startle her.' But now you are crying and disturbing her, which will prevent this child from being revived.' Hearing her father's words, the mother stopped crying and together they cared for her, spending seven days in quiet. On the morning of the seventh day, the daughter exhaled and awoke, as if from a deep sleep, saying, 'I no longer have a headache, and my body feels well. Who has been caring for me? How did I become like this?' The father said, 'You were previously dead, but the King of Physicians, Jivaka (a famous physician), came specifically to protect you, breaking open your head and removing the worms so that you could be reborn.' He then opened the jar and showed her the worms. The daughter was terrified upon seeing them and deeply rejoiced, saying, 'Jivaka (a famous physician) is truly miraculous; I should quickly repay his kindness.' The father said, 'Jivaka (a famous physician) made an appointment with me, saying, 'I will come today.' Soon after, Jivaka (a famous physician) arrived, and the daughter joyfully went out to greet him, bowing her head and making obeisance. Kneeling with her palms together, she said, 'I am willing to be Jivaka's (a famous physician) servant, serving you for life, to repay your kindness of rebirth.' Jivaka (a famous physician) said, 'As a physician, I travel around treating illnesses and have no fixed abode. What use would I have for a servant? If you must repay my kindness, give me five hundred taels of gold. It is not that I need this gold, but the reason I ask for it is that all who study the Dharma should thank their teacher. Although the teacher has nothing to teach me, I was once his disciple. Now that I have received your gold, I will use it to give to him.' The daughter then offered five hundred taels of gold to Jivaka (a famous physician). Jivaka (a famous physician) accepted it and gave it to his teacher, and then reported to the king, 'I will temporarily return home to visit my mother and go to Vaisali (Vaisali).' At that time, there was also a boy from the Khattiya (Khattiya, noble) family in the country who liked to study martial arts. He made a wooden horse more than seven feet tall and practiced every day, initially learning to ride. Gradually, he became more and more skilled, but suddenly one time he lost his balance and fell off the horse and died. Hearing of this, Jivaka (a famous physician) went and used the medicine king to examine his abdomen, and found that his liver was reversed and facing backward, and his qi and blood were blocked, which is why he died. He then cut open his abdomen with a golden knife, reached in with his hand to adjust it, and turned the liver back to its original position,
以三種神膏涂之，其一種補手所獲持之處；一種通利氣息；一種生合刀瘡。畢囑語父曰：「慎莫令驚，三日當愈。」父承教敕，寂靜養視。
至於三日兒便吐氣而寤，狀如臥覺即便起坐，須臾祇域亦來。兒歡喜出門迎，頭面作禮，長跪白言：「愿得為祇域作奴，終身供養，以報再活之恩。」祇域曰：「我為醫師，周行治病，病者之家爭為我使，當用奴為？我母養我勤苦，我未有供養之恩報母，卿若欲謝我恩者，可與我五百兩金，以報母恩。」於是取金以上㮈女，還歸羅閱祇國。祇域治此四人，馳名天下，莫不聞知。
又南有大國，去羅閱祇八千里，瓶沙王及諸小國皆臣屬之。其王病疾積年不差，恒苦瞋恚，睚眥殺人，人舉目視之亦殺，低頭不仰亦殺，使人行遲亦殺，疾走亦殺。左右侍者，不知當何措手足；醫師合藥，輒疑恐有毒亦殺之。前後所殺，傍臣宮女，及醫師之輩，不可勝數。病日增甚，毒熱攻心，煩懣短氣，如火燒身。聞有祇域，即為下書，敕瓶沙王徴召祇域。
祇域聞此王多殺醫師，大以恐怖，瓶沙又憐其年小恐為所殺，適欲不遣，畏見誅伐，父子相守，晝夜愁憂，不知何計。
爾時，瓶沙王乃將祇域俱往佛所，頭面禮足，而白佛言：「世尊！彼王惡性恐殺醫師，為可往不？」佛
【現代漢語翻譯】 現代漢語譯本：用三種神聖的藥膏塗抹他，第一種塗抹在手抓握的地方以幫助恢復，第二種用來疏通氣息，第三種用來癒合刀傷。然後，祇域囑咐他的父親說：『務必小心，不要讓他受到驚嚇，三天後他就會痊癒。』他的父親遵從囑咐，安靜地照料他。 到了第三天，那孩子便吐出一口氣而醒來，看起來就像剛睡醒一樣，隨即起身坐了起來，不久祇域也來了。那孩子高興地出門迎接，向祇域叩頭作揖，長跪著說：『我願意為祇域做奴僕，終身供養您，以報答您再造之恩。』祇域說：『我作為一名醫師，四處行醫治病，病人的家屬都爭著為我效勞，哪裡需要奴僕呢？我的母親辛勤地養育我，我還沒有報答她的恩情，如果你想感謝我的恩情，可以給我五百兩黃金，用來報答我的母親。』於是，他取了黃金獻給㮈女（祇域的母親的名字），然後返回羅閱祇國（Rājagṛha）。祇域醫治這四個人的事蹟，傳遍天下，無人不知，無人不曉。 又往南有一個大國，距離羅閱祇國（Rājagṛha）八千里，頻婆娑羅王（Bimbisāra）和各個小國都臣服於它。那個國王患病多年，一直沒有好轉，經常感到憤怒，動輒就殺人。人們抬頭看他，他也要殺；低頭不看他，他也要殺；讓人走慢了，他也要殺；走快了，他也要殺。左右侍奉的人，不知道該如何是好；醫師配藥，他總是懷疑裡面有毒，也要殺人。前後被他殺害的，包括大臣、宮女和醫師等，數不勝數。他的病情日益加重，毒熱攻心，煩躁鬱悶，呼吸短促，感覺像被火燒一樣。他聽說有祇域（Jīvaka），就下令給頻婆娑羅王（Bimbisāra），命令他召祇域（Jīvaka）前來。 祇域（Jīvaka）聽說這個國王殺害了很多醫師，非常害怕。頻婆娑羅王（Bimbisāra）也憐惜他年紀小，擔心他會被殺害，本想不讓他去，又害怕遭到討伐。父子倆相對無言，日夜憂愁，不知如何是好。 這時，頻婆娑羅王（Bimbisāra）就帶著祇域（Jīvaka）一同前往佛陀那裡，頂禮佛足，然後對佛陀說：『世尊！那個國王性情暴虐，恐怕會殺害醫師，他可以去嗎？』佛陀
【English Translation】 English version: He applied three kinds of divine ointment to him: one to the places where the hands had grasped to help restore him, one to clear his breath, and one to heal the knife wounds. Then, Jīvaka instructed his father, saying, 'Be careful not to startle him; he will recover in three days.' His father followed the instructions and quietly cared for him. On the third day, the child exhaled and awoke, appearing as if he had just woken up from sleep. He immediately sat up, and soon Jīvaka also arrived. The child joyfully went out to greet him, bowed and prostrated himself before Jīvaka, and knelt down, saying, 'I am willing to be Jīvaka's servant, serving you for life, to repay your kindness in giving me life again.' Jīvaka said, 'As a physician, I travel around treating illnesses. The families of the sick compete to serve me; what need do I have for a servant? My mother raised me with diligence and hardship, and I have not yet repaid her kindness. If you wish to thank me, you can give me five hundred taels of gold to repay my mother.' So, he took the gold and presented it to 㮈女 (mother of Jīvaka), and then returned to Rājagṛha. Furthermore, to the south, there was a large kingdom, eight thousand li (Chinese miles) away from Rājagṛha, to which King Bimbisāra and various smaller kingdoms were subordinate. That king had been ill for many years without recovery, and he was constantly angry, killing people at the slightest provocation. If people looked up at him, he would kill them; if they looked down and did not look up, he would also kill them; if he told people to walk slowly, he would kill them; if they walked quickly, he would also kill them. The attendants around him did not know what to do; if a physician prepared medicine, he would suspect it was poisonous and kill them. The number of people he had killed, including ministers, palace women, and physicians, was countless. His illness grew worse day by day, with toxic heat attacking his heart, causing agitation, shortness of breath, and a feeling like being burned by fire. When he heard of Jīvaka, he issued an order to King Bimbisāra, commanding him to summon Jīvaka. Jīvaka, upon hearing that this king had killed many physicians, was greatly frightened. King Bimbisāra also pitied his young age and feared that he would be killed. He initially wanted to refuse to send him, but he was afraid of being attacked. Father and son were silent, worrying day and night, not knowing what to do. At that time, King Bimbisāra took Jīvaka to the Buddha, prostrated himself at the Buddha's feet, and said to the Buddha, 'World-Honored One! That king is of a violent nature and fears that he will kill the physician. Is it permissible for him to go?' The Buddha
告祇域：「汝宿命時與我約誓，俱當救護天下，我治內病，汝治外病。今我得佛，故如本願會生我前。此王病篤，遠來迎汝，如何不往？急往救護之，趍作方便，令病必愈，王不殺汝。」
祇域便承佛威神，往到王所，診省脈理，及以藥王照之，見王五藏及百脈之中血氣擾擾，悉是蛇蟒之毒周匝身體。
祇域白王：「王病可治，治之保愈，然宜入見太后咨議合藥，若不見太后，藥終不成。」王聞此語，不解其故，意甚欲怒，然患身病，宿聞祇域之名，故遠迎之，冀必有益，且是小兒，知無他奸，忍而聽之。即遣青衣黃門，將入見太后。
祇域白太后：「王病可治，今當合藥，宜密啟其方，不可宣露，宜屏左右。」太后即逐青衣黃門去。
祇域因白太后：「省王病，見身中血氣悉是蛇蟒之毒，似非人類，王為定是誰子？太后以實語我，我能治之；若不語我，王病則不可愈。」
太后曰：「我昔于金柱殿中晝臥，忽有物來厭我上者，我時恍惚，若夢若覺，狀如魘夢，遂與通情。忽然而寤，見有大蟒，長三丈餘，從我上去，則覺有軀。王實是蟒子也，我羞恥此，未曾出口。童子今乃覺之，何若神妙！若病可治，愿以王命委囑童子，今者治之，當用何藥？」
祇域曰：「唯有醍醐耳。」
【現代漢語翻譯】 現代漢語譯本：
祇域（Jīyù，人名）說：『你前世曾與我約定，共同救護天下，我醫治內病，你醫治外病。現在我成了佛，所以如你本來的願望，（你）會出現在我面前。現在國王病重，遠道來迎接你，你為什麼不去呢？趕快想辦法，讓他的病一定好，國王就不會殺你。』 祇域便憑藉佛的威神之力，前往國王那裡，診察脈象，並用藥王（Yàowáng，藥師佛的別稱）來照看，看到國王的五臟和百脈之中血氣紊亂，全是蛇蟒的毒素遍佈全身。 祇域對國王說：『您的病可以治，治了就能痊癒，但應該入宮去見太后，商議配藥，如果不見太后，藥就配不成。』國王聽到這話，不明白其中的緣故，心裡很生氣，但因為身患疾病，早就聽說過祇域的名聲，所以遠道來迎接他，希望一定能得到好處，而且（祇域）還是個小孩子，認為沒有其他的陰謀，就忍耐著聽從了他。立即派遣青衣黃門，帶他入宮去見太后。 祇域對太后說：『國王的病可以治，現在應當配藥，應該秘密地告訴我藥方，不可宣揚出去，應該屏退左右。』太后立即把青衣黃門趕了出去。 祇域於是對太后說：『我診察國王的病情，看到他身體中的血氣全是蛇蟒的毒素，好像不是人類，國王到底是誰的兒子？太后請如實告訴我，我能治好他；如果不告訴我，國王的病就不能治好。』 太后說：『我過去在金柱殿中白天睡覺，忽然有東西來壓在我身上，我當時恍惚，好像做夢又好像清醒，情形就像魘夢一樣，於是就與它發生了關係。忽然醒來，看見有一條大蟒，長三丈多，從我身上離開，我就覺得有了身孕。國王確實是蟒蛇的兒子啊，我為此感到羞恥，從未對人說過。童子現在竟然知道了這件事，真是太神奇了！如果病可以治好，願意把國王的性命委託給童子，現在要醫治他，應當用什麼藥呢？』 祇域說：『只有醍醐（tíhú，酥酪的上層精華，比喻佛法）罷了。』
【English Translation】 English version:
Ghiyu (Ghiyu, a name) said: 'You and I made a pact in a past life to jointly protect the world. I would treat internal illnesses, and you would treat external illnesses. Now that I have become a Buddha, you appear before me as you wished. Now the king is seriously ill and has come from afar to welcome you. Why don't you go? Hurry and find a way to ensure his recovery, and the king will not kill you.' Ghiyu, relying on the Buddha's divine power, went to the king, examined his pulse, and used the Medicine King (Yàowáng, another name for the Medicine Buddha) to observe him. He saw that the king's five internal organs and hundreds of meridians were in turmoil, filled with the poison of snakes and pythons throughout his body. Ghiyu said to the king: 'Your illness can be cured, and you will recover if treated. However, you should go to see the Queen Mother and discuss the prescription. If you do not see the Queen Mother, the medicine cannot be prepared.' The king, hearing this, did not understand the reason and was very angry. However, because he was ill and had long heard of Ghiyu's reputation, he had come from afar to welcome him, hoping to benefit from it. Moreover, Ghiyu was just a child, and he thought there was no other conspiracy, so he endured and listened to him. He immediately sent a servant in green robes to take him to see the Queen Mother. Ghiyu said to the Queen Mother: 'The king's illness can be cured, and medicine should be prepared now. You should secretly tell me the prescription, and it should not be publicized. Everyone else should be dismissed.' The Queen Mother immediately sent the servants away. Ghiyu then said to the Queen Mother: 'I examined the king's condition and saw that the blood and qi in his body were full of the poison of snakes and pythons, as if he were not human. Who exactly is the king's son? Please tell me the truth, and I can cure him; if you do not tell me, the king's illness cannot be cured.' The Queen Mother said: 'I was sleeping in the Golden Pillar Palace during the day when something suddenly came and pressed upon me. I was dazed at the time, as if dreaming and awake, in a state like a nightmare, and then I had relations with it. Suddenly waking up, I saw a large python, more than three zhang (丈，a unit of length) long, leaving me, and I felt pregnant. The king is indeed the son of a python. I am ashamed of this and have never told anyone. You, child, have now discovered this, how miraculous! If the illness can be cured, I am willing to entrust the king's life to you. What medicine should be used to treat him now?' Ghiyu said: 'Only ghee (tíhú, the essence of clarified butter, a metaphor for the Buddha's teachings) will do.'
太后曰：「咄！童子慎莫道醍醐，而王大惡聞醍醐之氣，又惡聞醍醐之名，前後坐口道醍醐而死者，數千百人。汝今道此，必當殺汝。以此飲王，終不得下，愿更用他藥。」
祇域曰：「醍醐治毒，毒病惡聞醍醐是也。王病若微及是他毒，為有餘藥可以愈之。蟒毒既重，又已遍身體，自非醍醐終不能消。今當煎煉化令成水，無氣無味，王意不覺，自當飲之。藥下必愈，無可憂也。」便出，見王曰：「向入見太后，已啟藥方，今當合之，十五日當成。今我有五愿，王若聽我，病可即愈，若不聽我，病不可愈。」
王問：「五愿盡何等事？」
祇域曰：「一者、愿得王甲藏中新衣未歷軀者與我；二者、愿得令我獨自出入門無呵者；三者、愿得日日獨入見太后及王后，莫得禁呵我；四者、愿王飲藥當一仰令盡，莫得中息；五者、愿得王八千里白象，與我乘之。」
王聞大怒曰：「兒子何敢求是五愿？促具解之，若不能解，今棒殺汝。汝何敢求我新衣？為欲殺我，便著我衣，詐作我身耶？」
祇域曰：「合藥宜當精潔齋戒，而我來日久，衣被皆塵垢故，欲得王衣以之合藥。」
王意解曰：「如此，大佳！汝何故欲得自出入宮門令無禁呵？欲因此將兵來攻殺我耶？」
祇域曰：「王
【現代漢語翻譯】 現代漢語譯本： 太后說：『哎！孩子，你可千萬別說「醍醐」（最好的牛乳）這個詞，國王最討厭聽到「醍醐」的氣味，也討厭聽到「醍醐」這個名字。之前因為說「醍醐」而被處死的人，成千上百。你現在說這個，肯定會被殺的。用這個給國王喝，最終也喝不下去，希望你換其他的藥。』 祇域（醫生名）說：『「醍醐」能治療毒，有毒病的人才討厭聽到「醍醐」。國王的病如果輕微，或者只是其他的毒，還有剩餘的藥可以治好。蟒蛇毒既然很重，又已經遍佈全身，如果不是「醍醐」最終不能消除。現在應當煎熬煉化讓它變成水，沒有氣味，國王不會察覺，自然會喝下去的。藥喝下去肯定會好，不用擔心。』於是出來，見國王說：『剛才進去見太后，已經稟告了藥方，現在應當配製它，十五天應當完成。現在我有五個願望，國王如果聽我的，病可以立刻好，如果不聽我的，病不能好。』 國王問：『五個願望都是什麼事？』 祇域說：『第一，希望得到國王甲藏中沒有穿過的新衣服給我；第二，希望能夠讓我獨自出入宮門沒有人呵斥；第三，希望每天能夠獨自進去見太后和王后，不要禁止呵斥我；第四，希望國王喝藥的時候一口氣喝完，不要中間停頓；第五，希望得到國王的八千里白象，給我乘坐。』 國王聽了非常生氣地說：『你這小子怎麼敢要求這五個願望？快點解釋清楚，如果不能解釋清楚，現在就用棍子打死你。你為什麼敢要我的新衣服？是想要殺我，然後穿上我的衣服，假裝成我嗎？』 祇域說：『配藥應當精細潔凈齋戒，而我來這裡很久了，衣服都被塵土弄髒了，所以想要國王的衣服用來配藥。』 國王理解了說：『這樣，很好！你為什麼要能夠自由出入宮門不被禁止呵斥？想要因此帶兵來攻打殺我嗎？』 祇域說：『國王』
【English Translation】 English version: The Queen Mother said, 'Hey! Child, you must not mention 'Ghee' (best cow's milk), for the King greatly detests the smell of 'Ghee' and the name of 'Ghee'. Thousands of people have died before for mentioning 'Ghee'. If you mention it now, you will surely be killed. Giving this to the King to drink will ultimately not work. I wish you would use other medicine.' Jivaka (name of the doctor) said, 'Ghee' cures poison, and those with poisonous diseases detest 'Ghee'. If the King's illness is minor or just another poison, there is still medicine left to cure it. Since the python's poison is severe and has spread throughout the body, it cannot be eliminated without 'Ghee'. Now, it should be decocted and refined into water, with no smell or taste, so the King will not notice and will naturally drink it. The medicine will surely cure him, so there is no need to worry.' Then he went out, met the King, and said, 'I just went in to see the Queen Mother and have already reported the prescription. Now, it should be prepared, and it should be completed in fifteen days. Now I have five wishes. If the King listens to me, the illness can be cured immediately. If he does not listen to me, the illness cannot be cured.' The King asked, 'What are these five wishes?' Jivaka said, 'First, I wish to have the new clothes from the King's armor vault that have not been worn; second, I wish to be able to enter and leave the palace gate alone without being scolded; third, I wish to be able to enter and see the Queen Mother and Queen alone every day, without being forbidden or scolded; fourth, I wish the King to drink the medicine in one gulp without stopping in the middle; fifth, I wish to have the King's white elephant that travels eight thousand miles, for me to ride.' The King was very angry and said, 'How dare you, boy, ask for these five wishes? Quickly explain them clearly. If you cannot explain them clearly, I will beat you to death with a stick now. Why do you dare to ask for my new clothes? Do you want to kill me, then put on my clothes and pretend to be me?' Jivaka said, 'Preparing medicine should be meticulous, clean, and require fasting. I have been here for a long time, and my clothes have been soiled by dust. Therefore, I want the King's clothes to prepare the medicine.' The King understood and said, 'In that case, very well! Why do you want to be able to freely enter and leave the palace gate without being forbidden or scolded? Do you want to use this to bring troops to attack and kill me?' Jivaka said, 'King'
前後使諸師醫，皆嫌疑之，無所委信，又誅殺之，不服其藥，群臣皆言王當復殺我。而王病已甚，恐外人生心作亂。若令我自出入不見禁呵，外人大小皆知王信我，必服我藥病必當愈，則不敢生逆亂之心。」
王曰：「大佳！汝何故日日獨入，見我母及我婦？欲作淫亂耶？」
祇域曰：「王前後殺人甚多，臣下大小各懷恐怖，皆不願王之安隱，無可信者今共合藥，因我顧睨之間，便投毒藥，我所不覺，則非小事。故思惟可信者，恩情無二，唯有母與婦，故敢入見太后王后，與共合藥，當煎十五日乃成故，欲日日入伺候火齊耳。」
王曰：「大佳！汝何故使我飲藥，一仰令盡，不得中息？為欲內毒恐我覺耶？」
祇域曰：「藥有劑數，氣味宜當相及，若其中息，則氣不相繼。」
王曰：「大佳！汝何故欲得我像乘之？此像是我國寶，一日行八千里，我所以威伏諸國，正怙此象。汝欲乘之，為欲盜以歸家，與汝父攻我國耶？」
祇域曰：「乃南界山中有神妙藥草，去此四千里，王飲藥宜當即得此草，重複服之，故欲乘此象詣往采之，朝去暮還，令藥味相及。」王意大解，皆悉聽之。
於是祇域煎煉醍醐，十五日成，化如清水，凡得五升，便與太后王后俱捧藥出，白王：「可服
【現代漢語翻譯】 現代漢語譯本： 先前，國王對所有的醫師都心生嫌疑，不信任他們，甚至還誅殺他們，不肯服用他們的藥。群臣都說國王將會殺我。而國王的病情已經非常嚴重，擔心外人會因此產生異心作亂。如果讓我可以自由出入，不受禁制，那麼外人無論大小都會知道國王信任我，必定會服用我的藥，病也一定會好，這樣他們就不敢產生叛逆之心了。 國王說：『很好！你為什麼每天獨自出入，去見我的母親和妻子？想要做不軌之事嗎？』 祇域（Jivaka，名醫）說：『國王先前殺人太多，臣下無論大小都心懷恐懼，都不希望國王平安無事，沒有可以信任的人。現在他們一起合藥，趁我稍不注意的時候，就投入毒藥，我若沒有察覺，那就不是小事了。所以思來想去，只有母親和妻子恩情深厚，不會有二心，因此才敢去見太后和王后，與她們一起合藥。藥要煎煮十五天才能完成，所以才想每天進去照看火候。』 國王說：『很好！你為什麼讓我喝藥的時候，一定要一口氣喝完，不能停頓？是想在藥里下毒，怕我察覺嗎？』 祇域（Jivaka，名醫）說：『藥有劑量，氣味應該相互銜接，如果中間停頓，那麼藥效就不能連續。』 國王說：『很好！你為什麼想要我的象車？這像是我的國寶，一天能行八千里，我之所以能威懾各國，正是仰仗這頭象。你想要乘坐它，是想偷走它，帶回你家，和你父親一起攻打我國嗎？』 祇域（Jivaka，名醫）說：『在南邊的山中，有一種神奇的藥草，距離這裡四千里，國王喝了藥后，應該立即得到這種藥草，重複服用，所以才想乘坐這頭象前往採摘，早上出發，晚上返回，讓藥效能夠銜接。』國王這才放下心來，全部聽從了他的安排。 於是，祇域（Jivaka，名醫）煎煉醍醐，十五天完成，化為清水一般，總共得到五升，便與太后、王后一起捧著藥出來，稟告國王：『可以服藥了。』
【English Translation】 English version: Previously, the king was suspicious of all the physicians, distrusted them, and even executed them, refusing to take their medicine. The ministers all said that the king would kill me. And the king's illness was already very serious, and he was worried that outsiders would take the opportunity to rebel. If I were allowed to come and go freely, without being restricted, then outsiders, both great and small, would know that the king trusted me, and they would surely take my medicine, and the illness would surely be cured, so they would not dare to have rebellious thoughts. The king said, 'Very well! Why do you go in and out alone every day to see my mother and my wife? Do you want to do something improper?' Jivaka (a famous physician) said, 'The king has killed too many people before, and the ministers, both great and small, are all terrified, and they do not wish the king to be safe and sound. There is no one who can be trusted. Now they are preparing medicine together, and while I am not paying attention, they will put poison in it. If I do not notice, then it will not be a small matter. Therefore, after thinking about it, only my mother and wife have deep affection and will not have two minds. Therefore, I dare to see the Queen Mother and the Queen, and prepare medicine with them. The medicine must be decocted for fifteen days to be completed, so I want to go in every day to take care of the fire.' The king said, 'Very well! Why do you make me drink the medicine in one gulp, without stopping? Are you trying to poison me in the medicine, afraid that I will notice?' Jivaka (a famous physician) said, 'The medicine has a dosage, and the taste should be connected to each other. If there is a pause in the middle, then the effect of the medicine will not be continuous.' The king said, 'Very well! Why do you want my elephant carriage? This elephant is my national treasure, and it can travel eight thousand miles a day. The reason why I can intimidate all countries is precisely because I rely on this elephant. Do you want to ride it, to steal it, take it back to your home, and attack my country with your father?' Jivaka (a famous physician) said, 'In the mountains in the southern border, there is a magical medicinal herb, four thousand miles away from here. After the king drinks the medicine, he should immediately get this herb and take it repeatedly. Therefore, I want to ride this elephant to pick it, leave in the morning and return in the evening, so that the effect of the medicine can be connected.' The king was relieved and listened to all his arrangements. Therefore, Jivaka (a famous physician) decocted the ghee for fifteen days, turning it into clear water, and obtained a total of five liters. Then he and the Queen Mother and the Queen came out with the medicine and reported to the king: 'It is time to take the medicine.'
，愿被白象預置殿前。」王即聽之。
王見藥但如清水，初無氣味，不知是醍醐，又太后、王后身自臨合信其非毒，便如本要一飲而盡。祇域便乘象，逕去還羅閱祇國。
爾時，祇域適行三千里。祇域年小力膂尚微，不堪疾迅，頭眩疲極，便止息臥。
到日過中，王噫氣出聞醍醐臭，便更大怒曰：「小兒敢以醍醐中我，怪兒所以求我白象，正欲叛去？」
王有勇士之臣名曰烏，神足步行能及此象，即呼烏曰：「汝急往逐取兒來，生將以還，我欲目前捶殺之。汝性常不廉，貪于食，故名為烏，此醫師輩多喜行毒，若兒為汝設食，慎莫食也！」
烏受敕便行，及之於山中，曰：「汝何故以醍醐中王，而云是藥？王故令我追呼汝還，汝急隨我還，陳謝自首庶可望活，若故欲走，今必殺汝終不得脫。」
祇域自念：「我雖作方便求此白象，復不得脫，今當復作方便，何可隨去？」乃謂烏言：「我朝來未食，還必當死，寧可假我須臾，得於山間啖果飲水，飽而就死乎！」
烏見祇域小兒，畏死懼怖言辭辛苦，憐而聽之曰：「促食當去，不得久留。」
祇域乃取一梨，吃食其半，以毒藥著爪甲中，以分余半，便置於地；又取一杯水，先飲其半，又行爪下毒于余水中，復置於地。
【現代漢語翻譯】 現代漢語譯本：國王答應了他。『我願意被安置在白象的前面。』 國王看到藥像清水一樣，起初沒有任何氣味，不知道是醍醐（最好的牛乳），又因為太后、王后親自來驗證，相信它不是毒藥，便像原來打算的那樣一口喝完。祇域（Jivaka，人名，著名醫生）於是騎著象，直接返回羅閱祇國（Rajagrha，古印度城市）。 當時，祇域（Jivaka）已經走了三千里路。祇域（Jivaka）年紀小，體力還很弱，不能快速行走，感到頭暈疲憊，便停下來休息睡覺。 到了中午，國王打嗝，聞到了醍醐（最好的牛乳）的味道，便更加憤怒地說：『這小兒竟敢用醍醐（最好的牛乳）來毒害我，怪不得他要我的白象，原來是想叛逃！』 國王有一位勇猛的臣子名叫烏（U，人名），他神行如飛，能追上這頭象，便呼喚烏（U）說：『你快去追回那孩子，活捉回來，我要當面捶殺他。你向來不廉潔，貪吃，所以名叫烏（U），這些醫生之輩大多喜歡用毒，如果那孩子為你準備食物，千萬不要吃！』 烏（U）接受命令便出發，在山中追上了祇域（Jivaka），說：『你為何用醍醐（最好的牛乳）來毒害國王，卻說是藥？國王特意讓我來追你回去，你快跟我回去，陳述謝罪或許還能活命，如果執意要逃，現在必定殺了你，最終也逃不掉。』 祇域（Jivaka）心想：『我雖然用計謀求得這頭白象，也逃脫不了，現在應當再想個辦法，怎麼能跟他回去呢？』於是對烏（U）說：『我早上沒吃飯，回去必定會被處死，不如你暫時寬限我一下，讓我在山間吃些果子喝些水，吃飽了再死吧！』 烏（U）見祇域（Jivaka）是個小孩子，害怕死亡，言辭懇切，便可憐他，答應說：『快點吃，吃完就走，不能久留。』 祇域（Jivaka）於是拿了一個梨，吃了一半，用指甲藏著毒藥，塗在剩下的半個梨上，放在地上；又拿了一杯水，先喝了一半，又用指甲下的毒藥塗在剩下的水中，也放在地上。
【English Translation】 English version: The king agreed to him. 'I wish to be placed before the white elephant.' The king saw that the medicine was like clear water, initially without any taste, not knowing it was tīkṣṇa-rasa (the finest cow's milk). Moreover, the Queen Mother and the Queen personally verified and believed it was not poison, so he drank it all in one gulp as originally intended. Jīvaka (a famous doctor) then rode the elephant and went straight back to Rājagṛha (an ancient Indian city). At that time, Jīvaka had already traveled three thousand li (a unit of distance). Jīvaka was young and his physical strength was still weak, unable to travel quickly, feeling dizzy and exhausted, so he stopped to rest and sleep. By midday, the king burped and smelled the odor of tīkṣṇa-rasa (the finest cow's milk), and became even more angry, saying: 'This child dares to poison me with tīkṣṇa-rasa (the finest cow's milk), no wonder he wanted my white elephant, he intends to defect!' The king had a brave minister named U (a personal name), who could travel as fast as the wind and catch up with the elephant, so he called out to U (a personal name) saying: 'You quickly go and chase after that child, capture him alive and bring him back, I want to beat him to death before my eyes. You have always been dishonest and greedy for food, hence your name U (a personal name). These doctors often like to use poison, if that child prepares food for you, be careful not to eat it!' U (a personal name) received the order and set off, catching up with Jīvaka (a personal name) in the mountains, saying: 'Why did you poison the king with tīkṣṇa-rasa (the finest cow's milk) and say it was medicine? The king specifically ordered me to chase you back, you quickly come back with me, confess and apologize, perhaps you can hope to live, if you insist on running away, I will definitely kill you now and you will not escape in the end.' Jīvaka (a personal name) thought to himself: 'Although I used a trick to obtain this white elephant, I cannot escape, now I should think of another way, how can I go back with him?' So he said to U (a personal name): 'I have not eaten since morning, going back I will surely be executed, why not grant me a moment, to eat some fruits and drink some water in the mountains, and die full!' U (a personal name) saw that Jīvaka (a personal name) was a child, afraid of death, his words were earnest, so he pitied him and agreed, saying: 'Eat quickly and leave, you cannot stay long.' Jīvaka (a personal name) then took a pear, ate half of it, hid poison in his fingernails, and applied it to the remaining half of the pear, placing it on the ground; he also took a cup of water, drank half of it first, then applied the poison from under his fingernails to the remaining water, and also placed it on the ground.
乃嘆曰：「水及梨皆是天藥，既清香且美，其飲食此者，令人身安，百病皆愈，氣力兼倍，恨其不在國都之下，百姓當共得之，而在深山之中，人不知也，便進入山索求他果。」
烏性既貪，不能忍于飲食，又聞祇域嘆爲神藥，亦見祇域已飲食之，謂必無毒，便取余梨食之，盡飲余水，便下痢，痢如注水，躄地而臥，起輒眩倒，不能復動。
祇域曰：「王服我藥，病必當愈，然今藥力未行，餘毒未盡，我今往者，必當殺我。汝無所知，起欲得我以解身負，故使汝病，病自無苦，慎莫動搖，三日當差；若起逐我，必死不疑。」便上象而去。
祇域則過墟聚，語長伍曰：「此是國王使，今忽得病，汝等急往，舁取歸家，好養護之，厚其牀蓆，給與糜粥，慎莫令死，死者王滅汝國。」語畢便去，遂歸本國。
長伍承敕，迎取養護，三日毒歇下絕，烏便歸見王，叩頭自陳曰：「我實愚癡，違負王教，信祇域言，飲食其餘水果，為其所中，下痢三日，始今旦差，自知當死。」
比烏還三日之中，王病已差，王自追念：「悔遣烏往行。」見烏來還，且悲且喜曰：「賴汝不即將兒來，當我恚時必當捶殺，我得其恩，命得生活，而反殺之，逆戾不細。」即悔前後所抂殺者，悉更厚葬，復其家門賜與錢財
【現代漢語翻譯】 現代漢語譯本：於是他感嘆道：『這水和梨都是上天賜予的藥物啊，既清香又美味，飲用和食用它們的人，身體會安康，百病都能痊癒，氣力還會加倍。只可惜它們不在國都附近，百姓們本應都能得到，卻生長在深山之中，無人知曉。』於是便進入山中尋找其他的果實。 烏性情貪婪，不能剋制自己的食慾，又聽祇域讚歎這是神藥，也看到祇域已經吃過了，認為必定沒有毒，便拿剩下的梨吃掉，喝光剩下的水，隨即開始腹瀉，瀉得像水一樣，癱倒在地，起身就頭暈目眩，不能動彈。 祇域說：『國王服用我的藥，病一定會好，然而現在藥力還沒有發揮，餘毒還沒有清除乾淨，我現在回去，一定會遭到殺害。你什麼都不懂，起身是想抓住我來解除你身上的責任，所以才讓你生病，這病本身沒有痛苦，千萬不要動，三天就會好；如果起身追趕我，必定會死無疑。』說完便騎著象離開了。 祇域經過村落，告訴村長和伍長說：『這個人是國王派來的使者，現在突然得了病，你們趕緊去把他擡回家，好好地照顧他，鋪厚他的床鋪，給他提供米粥，千萬不要讓他死了，他死了國王會滅掉你們的國家。』說完便離開了，回到了自己的國家。 村長和伍長遵照命令，迎接並照顧他，三天後毒性消退，腹瀉停止，烏便回去見國王，叩頭自陳說：『我實在愚蠢，違背了國王的教導，相信了祇域的話，吃了剩下的水果，被他所害，腹瀉了三天，今天早上才好，自知罪該萬死。』 在烏回去的三天里，國王的病已經好了，國王自己追憶說：『後悔派烏前往。』見到烏回來，既悲傷又高興地說：『幸虧你沒有把孩子帶來，如果我在憤怒的時候一定會把他打死，我得到了他的恩惠，性命得以保全，反而要殺了他，這是多麼不仁不義的事情啊。』於是後悔之前冤枉殺害的人，全部重新厚葬，恢復他們的家門，賜予他們錢財。
【English Translation】 English version: Then he sighed and said, 'This water and these pears are heavenly medicine, both fragrant and delicious. Those who drink and eat them will have peace of mind, all diseases will be cured, and their strength will be doubled. It is a pity that they are not near the capital, so that the people could all obtain them, but they grow in the deep mountains, unknown to people.' Then he entered the mountains to search for other fruits. U, being greedy, could not restrain his appetite. Hearing Jiyu (Qiyu, name of a person) praise it as a divine medicine and seeing that Jiyu had already eaten it, he thought it must be harmless. So he took the remaining pears and ate them, and drank all the remaining water. Then he began to have diarrhea, diarrhea like pouring water. He collapsed on the ground and lay there. When he got up, he was dizzy and could not move. Jiyu said, 'If the king takes my medicine, his illness will surely be cured. However, the power of the medicine has not yet taken effect, and the remaining poison has not been completely eliminated. If I go back now, I will surely be killed. You know nothing. Getting up is to try to catch me to relieve yourself of responsibility, so you are sick. The illness itself is not painful. Be careful not to move, and you will be better in three days. If you get up and chase me, you will surely die.' Then he left on the elephant. Jiyu then passed through the village and told the village chief and the head of the neighborhood, 'This is the messenger sent by the king. Now he has suddenly become ill. You must quickly go and carry him home, take good care of him, make his bed thick, and give him rice porridge. Be careful not to let him die, or the king will destroy your country.' After speaking, he left and returned to his own country. The village chief and the head of the neighborhood obeyed the order, welcomed him and took care of him. After three days, the poison subsided and the diarrhea stopped. U then went back to see the king, kowtowed and confessed, 'I am truly foolish, disobeying the king's instructions. I believed Jiyu's words and ate the remaining fruit, and was poisoned by him. I had diarrhea for three days, and only got better this morning. I know I deserve to die.' During the three days that U was returning, the king's illness had already been cured. The king recalled, 'I regret sending U.' Seeing U return, he was both sad and happy, and said, 'Fortunately, you did not bring the child with you. If I had been angry, I would have beaten him to death. I received his kindness and my life was saved, but I would have killed him. This would have been extremely unrighteous.' So he regretted the people he had wrongly killed before, and all were reburied with great honor, their families were restored, and they were given money and wealth.
。思見祇域，欲報其恩，即遣使者，奉迎祇域。祇域雖知王病已差，猶懷余怖不復欲往。
爾時，祇域復詣佛所，接足頂禮，白佛言：「世尊！彼王遣使來喚，為可往不？」
佛告祇域：「汝本宿命已有弘誓，當成功德何得中止？今應更往，汝已治其外病，我亦當治其內病。」
祇域便隨使者去，王見祇域甚大歡喜，引與同坐，把持其臂曰：「賴蒙仁者之恩，今得更生，當何以報？當分國土以半相與，宮中婇女，庫藏寶物悉當分半，幸愿仁者受之。」
祇域曰：「我本為太子，雖實小國亦有民人珍寶具足，不樂治國故求為醫，當行治病，當用土地婇女寶物為？皆所不用。王前聽我五愿，外病已癒，今若聽一愿，內病可復除愈。」
王曰：「唯聽仁教，請復聞一愿之事。」
祇域曰：「愿王請佛從受明法。」因為王說佛功德巍巍特尊。王聞大喜曰：「今欲遣烏臣以白象迎佛，可得致不？」
祇域曰：「不用白象，佛解一切，遙知人心所念。但宿齋戒清凈，供具燒香，遙向佛作禮，長跪白請，佛必自來。」王如其言。佛明日與千二百五十比丘俱來，飯食已畢，為王說經。王意開解，便發無上正真道心，舉國大小，皆受五戒，恭敬作禮而去。
又㮈女生既奇異，長又聰明
【現代漢語翻譯】 現代漢語譯本：祇域（Jivaka，名醫）思念著頻婆娑羅王，想要報答他的恩情，就派遣使者，去迎接祇域。祇域雖然知道國王的病已經好了，但仍然心懷餘悸，不想再去。 當時，祇域再次前往佛陀處所，以頭面接足頂禮佛陀，稟告佛陀說：『世尊！國王派遣使者來召喚我，我可以去嗎？』 佛陀告訴祇域：『你本來的宿命中已經有弘大的誓願，應當成就功德，怎麼可以中止呢？現在應該再去，你已經治好了他的外在疾病，我也將要治好他的內在疾病。』 祇域便跟隨使者去了，國王見到祇域非常高興，拉著他一同坐下，握著他的手臂說：『仰賴仁者的恩德，我今天得以重生，應當用什麼來報答您呢？我願意分一半國土給您，宮中的婇女，庫藏的寶物，都應當分一半給您，希望仁者接受。』 祇域說：『我本來是太子，即使是小國，也有人民和珍寶，我不喜歡治理國家，所以才求為醫生，應當行醫治病，要土地、婇女、寶物做什麼呢？這些我都用不著。大王之前聽從我的五個願望，外在的疾病已經痊癒，現在如果聽從我一個願望，內在的疾病也可以痊癒。』 國王說：『我一定聽從您的教誨，請問您這一個願望是什麼？』 祇域說：『希望大王迎請佛陀來接受明法。』於是為國王講述佛陀的功德巍峨殊勝。國王聽了非常高興地說：『現在我想派遣烏臣用白象去迎接佛陀，可以請到嗎？』 祇域說：『不用白象，佛陀瞭解一切，遙遠地知道人心中的想法。只要您齋戒清凈，準備好供品，焚香，遙遠地向佛陀作禮，長跪稟告祈請，佛陀必定會親自前來。』國王按照他所說的去做。佛陀第二天與一千二百五十位比丘一同前來，用飯完畢，為國王說法。國王心意開解，便發起無上正真道心，舉國上下，都受持五戒，恭敬作禮而去。 又有栴檀女，天生既奇異，長大后又聰明。
【English Translation】 English version: Jivaka (a famous doctor) thought of King Bimbisara, desiring to repay his kindness, and immediately sent a messenger to welcome Jivaka. Although Jivaka knew that the king's illness had already improved, he still harbored lingering fears and did not want to go again. At that time, Jivaka went to the Buddha's place again, prostrated himself at the Buddha's feet, and said to the Buddha: 'World Honored One! The king has sent a messenger to summon me, may I go?' The Buddha told Jivaka: 'You have already made great vows in your past lives, and you should accomplish merits. How can you stop now? You should go again now. You have already cured his external illness, and I will also cure his internal illness.' Jivaka then went with the messenger. The king was very happy to see Jivaka, pulled him to sit down together, and holding his arm, said: 'Thanks to your kindness, I am reborn today. How should I repay you? I am willing to divide half of my kingdom to you, the concubines in the palace, and the treasures in the treasury, all should be divided in half to you. I hope you will accept them.' Jivaka said: 'I was originally a prince. Even if it is a small country, it also has people and treasures. I do not like to govern the country, so I seek to be a doctor. I should practice medicine and cure diseases. What do I need land, concubines, and treasures for? I don't need any of these. Your Majesty listened to my five wishes before, and the external illness has been cured. Now, if you listen to one wish of mine, the internal illness can also be cured.' The king said: 'I will certainly listen to your teachings. Please tell me what this one wish is.' Jivaka said: 'I hope that Your Majesty will invite the Buddha to receive the clear Dharma.' Then he told the king about the Buddha's majestic and supreme merits. The king was very happy to hear this and said: 'Now I want to send Udayin with a white elephant to welcome the Buddha. Can I invite him?' Jivaka said: 'There is no need for a white elephant. The Buddha understands everything and knows the thoughts in people's hearts from afar. As long as you fast and purify yourself, prepare offerings, burn incense, and bow to the Buddha from afar, kneeling and requesting, the Buddha will surely come in person.' The king did as he said. The next day, the Buddha came with twelve hundred and fifty bhikkhus, and after the meal, he preached the Dharma to the king. The king's mind was enlightened, and he developed the supreme and true Bodhi mind. The whole country, from top to bottom, all received the five precepts, respectfully bowed and left. There was also Candana (Sandalwood) daughter, who was born extraordinary and grew up to be intelligent.
，從父學問，博知經道，星曆諸術，殊勝于父，加達聲樂，音如梵天。諸迦羅越及梵志家女，合五百人皆往從學，以為大師。㮈女常從五百弟子，贊授經術，或相與遊戲園池，及作音樂。國人不解其故，便生譏謗，呼為淫女，五百弟子皆號淫黨。
又㮈女生時，國中復有須漫女及波曇女，亦同時俱生。
須漫女者，生於須漫華中，國有迦羅越家，常笮須漫以為香膏，笮膏石邊忽作瘤節，大如彈丸，日日長大至如手拳，石便爆破，見石節之中有聚，聚如螢火，射出墮地，三日而生須漫，又三日成華。華舒中有小女兒，迦羅越取養之，名曰須漫女，長大姝好，及才明智慧，亞次㮈女。
爾時，又有梵志家浴池中自然生青蓮華，華特加大，日日長益，如五升瓶，華舒見中有女兒，梵志取養之，名波曇女，長大又好，才明智慧如須漫女。
諸國王聞此二女顏容絕世，交來求娉之。二女曰：「我生不由胞胎，乃出草華之中，是與凡人不同，何宜當隨世人乃復嫁耶？」聞㮈女聰明容貌絕世，無與匹者，又生與我同體，皆辭父母，往事㮈女，求作弟子，明經智慧，皆勝此五百人。
爾時，佛入維耶梨國，㮈女便率將弟子五百人出迎佛，頭面作禮，長跪白言：「愿佛明日到我園中飯食。」佛默然受之。
【現代漢語翻譯】 現代漢語譯本： 她（指㮈女，音譯名）從小跟隨父親學習，廣泛地掌握了經書和各種技藝，包括星象曆法等，比她的父親還要精通。她還擅長聲樂，聲音如同梵天（Brahma，印度教的創造之神）一般美妙。許多迦羅越（Karavika，一種鳥名，這裡指信奉婆羅門教的人）和梵志（Brahmin，婆羅門）家的女子，總共有五百人，都來跟隨她學習，把她當作大師。㮈女經常帶領著五百個弟子，講授經書和技藝，或者一起在園林池塘中游玩，以及演奏音樂。國人不瞭解其中的緣由，就產生了譏諷和誹謗，稱她為**，她的五百個弟子都被叫做淫黨。 而且㮈女出生的時候，國內還有須漫女（Sumanā，音譯名）和波曇女（Padmā，音譯名），也是同時出生的。 須漫女，是出生在須漫華（Sumanā flower，一種花名）中。國內有迦羅越家，經常榨取須漫花來製作香膏，榨膏的石頭旁邊忽然長出一個瘤節，大小如彈丸，每天都長大，直到像拳頭一樣大，石頭就爆裂開來，看見石節之中有聚集的東西，像螢火蟲一樣，射出后掉在地上，三天後就生出了須漫女，又過了三天就開花了。花朵舒展開來，裡面有一個小女孩，迦羅越就把她抱去撫養，取名叫須漫女，長大后美麗動人，才華和智慧，僅次於㮈女。 當時，又有一個梵志家的浴池中自然生長出一朵青蓮華（blue lotus flower），花朵特別大，每天都在生長，像五升的瓶子那麼大，花朵舒展開來，看見裡面有一個女孩，梵志就把她抱去撫養，取名叫波曇女，長大后也很美麗，才華和智慧和須漫女一樣。 各國的國王聽說這兩個女子容貌絕世，都爭相前來求娶。這兩個女子說：『我們出生不是通過胞胎，而是從草木花朵中出生，這和凡人不同，怎麼能像世俗之人一樣嫁人呢？』她們聽說㮈女聰明美麗，世上沒有人能比得上，而且出生又和我們一樣，就都辭別父母，前去侍奉㮈女，請求做她的弟子，學習經書和智慧，都勝過那五百人。 當時，佛陀（Buddha，覺悟者）進入維耶梨國（Vaiśālī，古印度城市名），㮈女就率領著五百個弟子出城迎接佛陀，頭面著地行禮，長跪著稟告說：『希望佛陀明天到我的園中來接受齋飯。』佛陀默默地答應了。
【English Translation】 English version: She (referring to 㮈女, transliterated name) studied with her father from a young age, extensively mastering scriptures and various arts, including astrology and calendrical calculations, surpassing her father in expertise. She was also skilled in vocal music, her voice as beautiful as that of Brahma (the Hindu god of creation). Many women from Karavika (a type of bird, here referring to followers of Brahmanism) and Brahmin (priestly class) families, totaling five hundred, came to study with her, regarding her as a master. 㮈女 often led her five hundred disciples, teaching scriptures and arts, or playing together in gardens and ponds, and performing music. The people of the country did not understand the reason for this, and thus arose ridicule and slander, calling her a **, and her five hundred disciples were all called a licentious party. Moreover, when 㮈女 was born, there were also Sumanā (transliterated name) and Padmā (transliterated name) born in the country at the same time. Sumanā was born in a Sumanā flower (a type of flower). There was a Karavika family in the country that often extracted Sumanā flowers to make fragrant ointment. Suddenly, a nodule grew beside the stone used for extracting the ointment, the size of a pellet, growing larger day by day until it was the size of a fist. The stone then burst open, revealing a cluster of something like fireflies inside the nodule, which shot out and fell to the ground. After three days, Sumanā was born, and after another three days, the flower bloomed. Inside the unfolded flower was a little girl, whom the Karavika family took in and raised, naming her Sumanā. When she grew up, she was beautiful and intelligent, second only to 㮈女. At that time, a blue lotus flower naturally grew in the bathing pond of a Brahmin family. The flower was especially large, growing larger day by day, as large as a five-liter bottle. When the flower unfolded, a girl was seen inside. The Brahmin took her in and raised her, naming her Padmā. When she grew up, she was also beautiful, and her talent and wisdom were the same as Sumanā. The kings of various countries heard that these two women were peerlessly beautiful, and they all came to seek their hand in marriage. The two women said, 'Our birth was not through the womb, but from grass and flowers. This is different from ordinary people. How can we marry like worldly people?' They heard that 㮈女 was intelligent and beautiful, unmatched in the world, and that her birth was the same as theirs. They all bid farewell to their parents and went to serve 㮈女, requesting to be her disciples, learning scriptures and wisdom, surpassing those five hundred people. At that time, the Buddha (the Awakened One) entered the country of Vaiśālī (an ancient Indian city). 㮈女 then led her five hundred disciples out to greet the Buddha, prostrating with their heads to the ground, kneeling and reporting, 'May the Buddha come to my garden tomorrow to accept alms.' The Buddha silently accepted.
㮈女還歸，辦其供具。
佛進入城，國王又出宮迎佛，禮畢長跪請佛：「愿明日到宮飯食。」佛言：「㮈女向已前請，王后之矣。」
王曰：「我為國王，至心請佛，必望依許。㮈女但是淫女，日日將徒五百淫弟子，行作不軌，何為舍我而應其請？」
佛言：「此女非淫女，其宿命有大功德，已供養三億佛。昔曾又與須漫、波曇女，俱為姊妹，㮈女最大，須漫次之，波曇最小，生於大姓家，財寶饒富，姊妹相率，供養五百比丘尼，日日施設飲食，及作衣服，隨所無乏，皆悉供之，盡其壽命。三人常發誓言：『愿我後世逢佛，得自然化生，不由胞胎，遠離穢垢。』今如本願，生值我時。
「又昔雖供養比丘尼，然其作豪富家兒，言語嬌溢，時時或戲笑比丘尼曰：『諸道人於邑日久，必當欲嫁。迫有我等供養撿押，不得放恣情意耳。』故今者受此餘殃，雖日贊經道，虛被淫謗。此五百弟子，時亦併力相助供養同心歡喜，今故會生，果復相隨。
「祇域爾時為貧家作子，見㮈女供養，意甚慕樂，而無資財，乃常為比丘尼掃除，掃除潔凈已，輒發誓言：『令我能掃除天下人身病穢如是快耶！』
「㮈女憐其貧窮，又加其勤力，常呼為子。其比丘尼有疾病時，常使祇域迎醫及合湯藥，曰：
【現代漢語翻譯】 現代漢語譯本： 㮈女（Nairu，人名）回家，準備供養的器具。 佛陀進入城中，國王又出宮迎接佛陀，行禮完畢后長跪著請求佛陀：『希望明天能到王宮應供飯食。』佛陀說：『㮈女（Nairu）先前已經邀請過了，我將前往應供。』 國王說：『我是國王，至誠懇切地邀請佛陀，必定希望您能應允。㮈女（Nairu）只不過是個（此處指身份低微），每天帶領著五百個淫蕩的弟子，行為不端，為何捨棄我而答應她的邀請呢？』 佛陀說：『這位女子不是（此處指身份低微），她宿世有很大的功德，已經供養過三億尊佛。過去她曾與須漫（Suman，人名）、波曇女（Botan，人名）一起做姐妹，㮈女（Nairu）是最大的，須漫（Suman）是第二，波曇女（Botan）最小，出生在大戶人家，財寶豐饒，姐妹們一起供養五百位比丘尼，每天佈施飲食，以及製作衣服，凡是她們所沒有的，都全部供養，盡其一生。三人常常發誓說：『愿我們後世遇到佛陀，能夠自然化生，不由母胎出生，遠離污穢。』現在如她們的本願，出生時正值我住世。 『又過去雖然供養比丘尼，然而她們作為豪富人家的女兒，言語嬌縱，時時或許戲笑比丘尼說：『各位道人在城邑里待久了，必定想要嫁人。幸好有我們供養看管，才不能放縱情意。』所以現在遭受這樣的餘殃，雖然每天讚頌經道，卻白白地遭受淫蕩的誹謗。這五百個弟子，當時也一起盡力幫助供養，同心歡喜，所以今生才會相會，結果又互相跟隨。 『祇域（Qiyu，人名）那時是個貧窮人家的孩子，看見㮈女（Nairu）供養，心裡非常羨慕，但是沒有資財，於是常常為比丘尼掃地，掃地乾淨后，就發誓說：『希望我能掃除天下人身上的疾病污穢，像這樣快樂啊！』 『㮈女（Nairu）憐憫他貧窮，又嘉許他勤勞，常常稱他為兒子。那些比丘尼有疾病的時候，常常讓祇域（Qiyu）去請醫生以及調合湯藥，說：
【English Translation】 English version: Nairu (Nairu, a name) returned home to prepare the offerings. The Buddha entered the city, and the king came out of the palace to greet the Buddha again. After the salutation, he knelt down and requested the Buddha: 'I hope you will come to the palace for a meal tomorrow.' The Buddha said: 'Nairu (Nairu) has already invited me, and I will go to her offering.' The king said: 'I am the king, and I sincerely invite the Buddha, and I certainly hope that you will agree. Nairu (Nairu) is just a ** (here referring to a humble status), leading five hundred lewd disciples every day, behaving improperly, why abandon me and agree to her invitation?' The Buddha said: 'This woman is not a ** (here referring to a humble status), she has great merits in her past lives, and has already made offerings to three hundred million Buddhas. In the past, she and Suman (Suman, a name) and Botan (Botan, a name) were sisters together. Nairu (Nairu) was the eldest, Suman (Suman) was the second, and Botan (Botan) was the youngest. They were born into wealthy families, rich in wealth, and the sisters together offered five hundred Bhikkhunis, giving food and drink every day, as well as making clothes, and whatever they lacked, they all supplied, for the rest of their lives. The three often vowed: 'May we meet the Buddha in future lives, be born naturally, not from the womb, and be far from defilement.' Now, according to their original vows, they were born at the time when I was in the world. 'Also, although they offered to the Bhikkhunis in the past, as daughters of wealthy families, their words were spoiled, and they sometimes joked with the Bhikkhunis, saying: 'You Daoists have been in the city for a long time, and you must want to marry. Fortunately, we are here to provide and watch over you, so that you cannot indulge your feelings.' Therefore, they are now suffering from this remaining retribution, and although they praise the scriptures every day, they are falsely slandered as lewd. These five hundred disciples also worked together to help with the offerings at that time, and they were of one mind and happy, so they will meet again in this life, and as a result, they will follow each other again.' 'Qiyu (Qiyu, a name) was a child of a poor family at that time. Seeing Nairu (Nairu) making offerings, he admired it very much, but he had no wealth, so he often swept the floor for the Bhikkhunis. After sweeping the floor clean, he vowed: 'May I be able to sweep away the diseases and filth from the bodies of people all over the world, how happy would that be!' 'Nairu (Nairu) pitied him for his poverty and praised him for his diligence, and often called him her son. When those Bhikkhunis were sick, they often asked Qiyu (Qiyu) to invite doctors and prepare medicine, saying:'
『令汝後世與我共獲是福。』祇域迎醫所治悉愈，乃誓曰：『愿我後世為大醫王，常治一切身四大之病，所向皆愈。』皆宿日因緣，今故為㮈女作子，皆如本願。」王聞佛語，乃長跪悔過，卻期後日。
佛明日便與諸比丘，到㮈女園，具為說本願功德。三女聞經開解，並五百弟子，同時歡喜，出家修行，精勤不懈，皆得阿羅漢道。
佛告阿難：「汝當受持，為四眾說，莫令斷絕。一切眾生，慎身口意，勿生憍慢放逸。㮈女往昔時，嘲戲比丘尼故，今被淫謗。汝當修行身口意業，恒發善愿，聞者隨喜信樂受持。莫生誹謗，墮于地獄，余報畜生，經百千劫，后報為人貧窮下賤，不聞正法，邪見家生，恒值惡王，身不具足。汝當修行受持讀誦，盡未來際常使不絕。」
爾時，阿難從座而起，稽首禮足長跪合掌，白佛言：「世尊！此法之要當名何經？」
佛語阿難：「此經名曰『㮈女祇域因緣經』，修行法用如上，供養比丘、比丘尼，施藥迎醫，隨喜發誓，今獲果報，如是受持。」
佛說經已，大眾、人民、天龍八部，聞佛所說，歡喜奉行。
佛說㮈女祇域因緣經
【現代漢語翻譯】 現代漢語譯本 『讓你的後世與我一同獲得這份福報。』祇域（Qiyi）迎接醫生，被治療后痊癒，於是發誓說：『愿我後世成為偉大的醫王，常常醫治一切身體四大不調的疾病，所到之處都能治癒。』這些都是往昔的因緣，所以今天才為㮈女（Nü）做兒子，一切都如她本來的願望。」國王聽了佛的話，於是長跪懺悔，推遲了婚期。
佛陀第二天便與眾比丘來到㮈女（Nü）的園林，詳細地為他們講述了本願的功德。三個女子聽了經文，心開意解，連同五百名弟子，同時歡喜，出家修行，精進勤奮不懈怠，都證得了阿羅漢果位。
佛陀告訴阿難（Ananda）：「你應該受持這部經，為四眾弟子宣說，不要讓它斷絕。一切眾生，要謹慎自己的身口意，不要生起驕慢放逸之心。㮈女（Nü）往昔曾經嘲笑戲弄比丘尼，所以今生才遭受淫慾的誹謗。你們應當修行身口意業，恒常發起善愿，聽聞者隨喜信樂受持。不要生起誹謗之心，否則會墮入地獄，余報還會轉生為畜生，經歷百千劫，之後轉生為人，也會貧窮下賤，聽不到正法，出生在邪見之家，常常遇到惡王，身體不健全。你們應當修行受持讀誦此經，直到未來世永遠不讓它斷絕。」
當時，阿難（Ananda）從座位上站起來，頂禮佛足，長跪合掌，對佛說：「世尊！這部經的要義應當叫什麼名字呢？」
佛陀告訴阿難（Ananda）：「這部經名叫《㮈女祇域因緣經》（Nü Qiyi Yinyuan Jing），修行的法門和用途如上所述，供養比丘、比丘尼，施藥迎接醫生，隨喜發誓，今生獲得這樣的果報，應當這樣受持。」
佛陀說完這部經后，大眾、人民、天龍八部，聽了佛陀所說，歡喜奉行。
佛說㮈女祇域因緣經（Nü Qiyi Yinyuan Jing）
【English Translation】 English version 『Let your future generations and I together obtain this blessing.』 Qiyi (Qiyi) welcomed the doctor, and after being treated, he recovered completely. Then he vowed: 『May I in future lives become a great King of Medicine, constantly healing all diseases of the body's four great elements, and may I heal wherever I go.』 These are all karmic connections from the past, which is why today he is the son of Nü (Nü), and everything is as she originally wished.」 The king heard the Buddha's words, and then knelt down to repent, postponing the wedding date.
The next day, the Buddha went with the monks to the garden of Nü (Nü), and explained in detail the merits of her original vow. The three women listened to the sutra and their minds were opened, and together with five hundred disciples, they rejoiced, left home to practice, diligently and tirelessly, and all attained the state of Arhat.
The Buddha told Ananda (Ananda): 「You should uphold this sutra and preach it to the fourfold assembly, and do not let it be cut off. All sentient beings, be careful of your body, speech, and mind, and do not give rise to arrogance and negligence. Nü (Nü) in the past ridiculed and teased the Bhikkhunis, so in this life she suffers from slander of lust. You should cultivate the karma of body, speech, and mind, constantly make good vows, and those who hear it should rejoice, believe, and uphold it. Do not give rise to slander, otherwise you will fall into hell, and the remaining retribution will be to be reborn as an animal, and after hundreds of thousands of kalpas, you will be reborn as a human being, and you will be poor and lowly, unable to hear the true Dharma, born into a family with wrong views, often encountering evil kings, and your body will be incomplete. You should cultivate, uphold, recite this sutra, and never let it be cut off until the end of the future.」
At that time, Ananda (Ananda) rose from his seat, prostrated himself at the Buddha's feet, knelt down with his palms together, and said to the Buddha: 「World Honored One! What should be the name of the essence of this Dharma?」
The Buddha told Ananda (Ananda): 「This sutra is called the 『Nü Qiyi Yinyuan Jing』 (Nü Qiyi Yinyuan Jing), the methods and uses of practice are as described above, making offerings to Bhikkhus and Bhikkhunis, giving medicine and welcoming doctors, rejoicing and making vows, and obtaining such karmic rewards in this life, you should uphold it in this way.」
After the Buddha finished speaking this sutra, the assembly, the people, the eight classes of gods and dragons, heard what the Buddha said, and joyfully practiced it.
The Buddha Speaks the Nü Qiyi Yinyuan Jing (Nü Qiyi Yinyuan Jing)