T14n0558_佛說龍施菩薩本起經
大正藏第 14 冊 No. 0558 佛說龍施菩薩本起經
No. 558 [No. 557]
佛說龍施菩薩本起經
西晉月氏三藏竺法護譯
聞如是：
一時佛游維耶離奈女樹園，與大比丘眾千二百五十、五千菩薩及無央數天人。
時佛說經，眾會皆定。龍施菩薩立於佛前，作師子吼，嗟嘆大乘，說前世行，積功累德，不惜身命，不計吾我，無所希求，白佛言：「過去世時，有一般遮旬在叢樹下，精進行道，心無所著；常愍十方人及蠕動之類，行四等心——慈、悲、喜、護；常食果蓏，而飲泉水；不慕世榮，無所貪惜；得五神通，以自娛樂。何等為五？眼能徹視，耳能徹聽，身能飛行，了眾人根，自知本末。在其山中誦習經義，晝夜不懈。
「時有毒蛇，見般遮旬晝夜誦經，心大歡悅，前詣般遮旬所，稽首作禮。取草用掃，含水灑地，供事道人，不敢懈慢。常在左側聽經不離，般遮旬所說經毒蛇輒悉諷誦。
「如是數月之中轉向冬寒，樹木、華果遂復欲盡。般遮旬心念言：『冬寒以至，華果以盡，無所依怙。我今當還，止於人間。』便取衣缽，即欲發去。毒蛇時見，悲泣淚出，白道人言：『欲何至乎？』道人答曰：『寒冷且至，亦無屋舍，華果復
【現代漢語翻譯】 現代漢語譯本 《佛說龍施菩薩本起經》
西晉月氏三藏竺法護譯
我（阿難）是這樣聽說的：
一時，佛陀在維耶離（Vaishali，古印度城市）奈女樹園，與一千二百五十位大比丘、五千位菩薩以及無數的天人在一起。
當時，佛陀正在說法，大眾都專注地聽著。龍施菩薩（Nagarjuna Bodhisattva）站在佛陀面前，發出獅子吼般的聲音，讚歎大乘佛法，講述自己前世的修行，積累功德，不惜身命，不執著于自我，沒有任何希求，向佛陀稟告說：『在過去世的時候，有一位般遮旬（Pañcaskandha，五蘊）在叢林樹下，精進修行，心中沒有任何執著；常常憐憫十方世界的人和蠕動的眾生，行四等心——慈、悲、喜、舍；常常以水果為食，飲用泉水；不羨慕世間的榮華，沒有任何貪戀和吝惜；獲得了五神通，以此自娛。哪五種神通呢？天眼能徹見，天耳能徹聽，身體能飛行，瞭解眾人的根器，自己知道前因後果。他在山中誦習經義，晝夜不懈。』
『當時有一條毒蛇，見到般遮旬晝夜誦經，心中非常歡喜，來到般遮旬的住所，稽首作禮。取來草用以掃地，含水灑地，供養道人，不敢懈怠。常常在左側聽經不離開，般遮旬所說的經典，毒蛇都能背誦。』
『這樣過了幾個月，天氣漸漸轉冷，樹木、花果也漸漸凋零。般遮旬心中想：『冬天已經到了，花果也快沒有了，沒有可以依靠的了。我現在應當返回人間。』於是拿起衣缽，就要離開。毒蛇看到后，悲傷地哭泣，對道人說：『您要到哪裡去呢？』道人回答說：『寒冷將至，也沒有屋舍，花果也
【English Translation】 English version 《The Sutra of the Original Vows of Bodhisattva Nagarjuna》
Translated by Dharmaraksa from Yuezhi during the Western Jin Dynasty
Thus have I heard:
At one time, the Buddha was dwelling in the Nyagrodha Garden in Vaishali, together with a great assembly of twelve hundred and fifty Bhikshus, five thousand Bodhisattvas, and countless Devas and humans.
At that time, the Buddha was expounding the Dharma, and the assembly was all concentrated. Bodhisattva Nagarjuna stood before the Buddha, roared like a lion, praised the Great Vehicle, and spoke of his past lives' practices, accumulating merits and virtues, not sparing his life, not clinging to self, without any desires, and said to the Buddha: 'In the past, there was a Pañcaskandha (one who possesses the five aggregates) under a grove of trees, diligently practicing the Way, with no attachment in his heart; constantly having compassion for the people of the ten directions and all sentient beings, practicing the four immeasurable minds—loving-kindness, compassion, joy, and equanimity; constantly eating fruits and drinking spring water; not admiring worldly glory, without any greed or stinginess; having attained the five supernormal powers, using them for his own enjoyment. What are the five? The eye can see through everything, the ear can hear through everything, the body can fly, he understands the roots of all beings, and he knows his own origins and ends. In the mountains, he recited and studied the meaning of the scriptures, day and night without懈怠.'
'At that time, there was a poisonous snake, seeing Pañcaskandha reciting the scriptures day and night, its heart was filled with great joy, and it came to Pañcaskandha's dwelling, bowed its head and paid respects. It took grass to sweep, and contained water to sprinkle the ground, serving the ascetic, not daring to be negligent. It constantly stayed on the left side listening to the scriptures without leaving, and the poisonous snake could recite all the scriptures that Pañcaskandha spoke.'
'After several months, the weather gradually turned cold, and the trees, flowers, and fruits gradually withered. Pañcaskandha thought in his heart: 'Winter has arrived, and the flowers and fruits are about to be exhausted, with nothing to rely on. I should now return to the human world.' Then he took his robe and bowl, and was about to leave. When the poisonous snake saw this, it wept sadly and said to the ascetic: 'Where do you want to go?' The ascetic replied: 'The cold is approaching, and there is no dwelling, and the flowers and fruits are also'
盡，無以自活，故相捨去，欲入郡國。』
「毒蛇聞之，益甚悲哀，白道人言：『道人在此，如依太山，晝夜樂法，其心不傾。今舍我去，無所恃怙。愿見愍傷我身可憐！』道人答曰：『吾有四大，常當衣食，以自住立。今此山中亦無供具，雖有慈心，不能自在。』
「毒蛇白曰：『今此山中樹木參天，泉水流行，百鳥嚶嚶，甚可娛樂。何為舍焉？唯愿道人勿見棄捐。今雖當去，欲從其後，奉侍道人，不敢住留，在此愁思，但有死憂。』
「道人答曰：『卿為毒蛇，眾人所憎。見者欲害，無有愛樂。或於道中虎、狼、毒蟲、蜚鳥、走獸共害汝身。今實悢悢無有已已，雖有是心不得自在。愿卿住此，思道念德，精進自守，忍諸困厄！若前強健，後年復會。』道人悲泣，收淚而去。
「毒蛇涕零，不能自止。貪見道人無有極已，便即上樹，遙望道人；觀視若行，察其所避；道人不現，轉覆上行；適復不現，上盡樹頭，遙望道人，遂遠不現。毒蛇益悲，自責悔言：『身罪所致，失善道人。前世愚癡，多犯眾惡——淫妷、瞋恚、闇冥、放逸、懈怠、無知，不奉精進，迷亂不止，其心不一；不值佛世，遠離正法，失大智慧，違遠至明；從苦入苦，離波羅蜜，墮於五道蟲蛾、蚤虱。今受蛇身，為人所憎，
【現代漢語翻譯】 現代漢語譯本：『（人們）耗盡了（財物），無法自給自活，所以互相拋棄離去，想要進入郡縣國家。』
『毒蛇聽了這些話，更加悲傷，對道人說：『道人您在這裡，就像依靠泰山一樣，日夜喜好佛法，內心堅定不移。現在您要捨棄我離去，我就沒有可以依靠的了。希望您能憐憫我這可憐的身軀！』道人回答說：『我擁有四大（地、水、火、風），經常需要衣食來維持生存。現在這山中也沒有供養的物品，即使有慈悲心，也無法自由自在地留在這裡。』
『毒蛇說：『現在這山中樹木高聳入雲，泉水潺潺流動，各種鳥兒鳴叫，非常令人快樂。為什麼要捨棄這裡呢？只希望道人您不要拋棄我。現在即使要離去，我也要跟在您身後，侍奉道人您，不敢停留在這裡獨自愁思，只會感到死亡的憂慮。』
『道人回答說：『你是一條毒蛇，是眾人所憎恨的。人們見到你都想傷害你，沒有人會喜歡你。或許在路上會遇到老虎、狼、毒蟲、飛鳥、走獸一起傷害你的身體。現在我實在感到憂慮，沒有停止的時候，即使有這樣的心願也無法自由自在。希望你留在這裡，思考佛道，憶念功德，精進地守護自己，忍受各種困厄！如果之前身體強健，以後或許還能再次相會。』道人悲傷地哭泣，擦乾眼淚離去。
『毒蛇淚流不止，無法停止。貪戀見到道人，沒有停止的時候，便立即爬上樹，遠遠地望著道人；觀察他行走的情況，察看他躲避的地方；道人不再出現，又繼續向上爬；一會兒又不出現，爬到樹頂，遠遠地望著道人，最終遠遠地不再出現。毒蛇更加悲傷，責備自己後悔地說：『這是我自身罪孽所導致的，失去了善良的道人。前世愚癡，犯下了許多罪惡——淫慾放蕩、嗔恨惱怒、心智昏暗、放縱任性、懈怠懶惰、無知愚昧，不奉行精進，迷惑錯亂不止，內心不專一；沒有遇到佛陀住世的時代，遠離了正法，失去了大智慧，違背了最光明的真理；從痛苦進入痛苦，遠離了波羅蜜（到達彼岸的方法），墮落於五道（地獄、餓鬼、畜生、人、阿修羅）之中，變成蟲蛾、跳蚤、虱子。現在承受蛇的身軀，被人所憎恨，』
【English Translation】 English version: 『(People) exhaust (their possessions), unable to support themselves, so they abandon each other and leave, wanting to enter the counties and states.』
『The poisonous snake, hearing this, became even more sorrowful, and said to the Daoist: 『Daoist, you are here, like relying on Mount Tai (a sacred mountain in China), enjoying the Dharma day and night, your heart unwavering. Now you are abandoning me and leaving, and I have nothing to rely on. I hope you will have pity on my pitiful body!』 The Daoist replied: 『I have the four great elements (earth, water, fire, and wind), and I constantly need clothing and food to sustain myself. Now there are no offerings in this mountain, and even if I have a compassionate heart, I cannot freely stay here.』
『The poisonous snake said: 『Now in this mountain, the trees reach the sky, the springs flow, and various birds sing, which is very delightful. Why abandon this place? I only hope that you, Daoist, will not abandon me. Now, even if you are leaving, I want to follow behind you, serving you, Daoist, not daring to stay here alone in sorrow, only feeling the worry of death.』
『The Daoist replied: 『You are a poisonous snake, hated by everyone. People want to harm you when they see you, and no one will like you. Perhaps on the road, you will encounter tigers, wolves, poisonous insects, flying birds, and running beasts that will harm your body together. Now I am truly worried, and there is no end to it, and even if I have such a wish, I cannot be free. I hope you stay here, contemplate the Dao, remember merit, diligently guard yourself, and endure all hardships! If you were strong before, perhaps we can meet again in the future.』 The Daoist wept sadly, wiped away his tears, and left.
『The poisonous snake shed tears incessantly, unable to stop. Craving to see the Daoist, without end, it immediately climbed up a tree, gazing at the Daoist from afar; observing his movements, watching where he was avoiding; the Daoist no longer appeared, so it continued to climb higher; after a while, he still did not appear, so it climbed to the top of the tree, gazing at the Daoist from afar, and eventually he disappeared far away. The poisonous snake became even more sorrowful, blaming itself and regretting, saying: 『This is caused by my own sins, losing the virtuous Daoist. In my past life, I was foolish and committed many evils—licentiousness and indulgence, anger and rage, darkness of mind, recklessness and willfulness, laziness and sloth, ignorance and foolishness, not practicing diligence, confused and disordered without end, my heart not being single-minded; not encountering the era when the Buddha lived in the world, being far from the true Dharma, losing great wisdom, deviating from the most brilliant truth; entering suffering from suffering, being far from the Paramitas (perfections, ways to cross to the other shore), falling into the five paths (hell, hungry ghosts, animals, humans, asuras), becoming insects, moths, fleas, and lice. Now I bear the body of a snake, hated by people,』
皆是身過，不由他人。天上世間豪貴無常，何況我此含毒之身？展轉生死，譬如車輪。』
「爾時毒蛇自說瑕惡，身意靜然，但還自責：『今此危身不足貪惜，不顧軀命，此無所著。』便從樹上自投于下，未及至地，墮樹岐間，身絕兩分，便即命過，生兜術天，得見光明，即自思惟，便識宿命：『我在世時身為毒蛇，奉侍道人，行正遠邪，精進不懈，伏噁心魔，視其身命，譬如土沙。知命非常，自投樹下。于彼壽終，來生此上。』便於天上從諸玉女及與天子各持香華散毒蛇上，便自說言：『今此蛇身雖為毒惡，於我大厚，終不為薄。精進行法，心無所著。絕其壽命，得上為天。今故來下，欲報其恩。』便復行詣般遮旬所，稽首作禮，供養華香，嗟嘆功德，皆共稱譽：『今此道人無有等侶，行大慈悲，無有親疏，教授一切，令離三塗。本為毒蛇，視如赤子，憂念一切。此功德大，欲報其恩，何時能達？』適說是已，便還去上兜術天。
「皆從諸天人， 行詣彌勒前， 俱稽首作禮， 其心悉等平。 見彌勒歡喜， 禮畢住一面， 彌勒為說法， 皆得無所從生。 天上壽終后， 來生於世間， 長者須福家， 作女意甚明， 端名曰龍施， 除去諸欲情。 時佛來詣舍， 眉間
【現代漢語翻譯】 『這一切都是我自身所造成的過錯，不是他人所致。天上人間的豪門貴族都不能長久，更何況我這具充滿毒素的身體呢？在生死中輾轉輪迴，就像車輪一樣不停轉動。』
『當時，毒蛇自己述說著自身的缺點和罪惡，身心平靜，只是反省自己：『如今這個危險的身體不值得貪戀珍惜，不顧惜軀體性命，對一切都沒有執著。』於是便從樹上自己投身而下，還沒到地面，就掉在樹的分叉處，身體斷成兩截，立刻就死了，轉生到兜率天（Tushita Heaven，佛教欲界六天之一），得見光明，立刻就回憶起前世的經歷：『我在世的時候身為毒蛇，侍奉修行人，行為端正遠離邪惡，精進不懈怠，降伏惡念心魔，看待自己的身體性命，就像泥土沙石一樣。知道生命非常短暫，所以從樹上跳下。在那裡壽命終結后，來到這裡轉生。』於是在天上，和眾多的玉女以及天子各自拿著香和花，散在毒蛇的遺骸上，自己說道：『如今這個蛇身雖然充滿毒素和邪惡，但對我恩德深厚，永遠不會輕視。精進修行佛法，心中沒有任何執著。結束了它的生命，使我能夠升到天上。現在特意下來，想要報答它的恩情。』然後又去到般遮旬（Pancajana，人名）那裡，叩頭作揖，供養鮮花和香，讚歎他的功德，都一起稱讚說：『如今這位修行人沒有可以相比的同伴，行持偉大的慈悲，沒有親疏之分，教導一切眾生，使他們脫離三惡道。原本對待毒蛇，就像對待自己的孩子一樣，憂慮掛念一切。這份功德太大了，想要報答他的恩情，什麼時候才能做到呢？』剛說完這些，就又回到兜率天。
『都跟隨諸位天人，前往彌勒（Maitreya，未來佛）面前，一起叩頭作揖，他們的心都一樣平等。見到彌勒非常歡喜，行禮完畢後站在一旁，彌勒為他們說法，都得到了無所從來生的境界。在天上壽命終結后，來到人間轉生，在長者須福（Sudatta，人名）家中，作為女兒，心意非常聰慧，取名為龍施（Naga-datta，人名），去除了各種慾望和情感。當時佛陀來到她家，從眉間』
【English Translation】 'All this is due to my own faults, not caused by others. Even the wealthy and noble in the heavens and on earth are impermanent, let alone this body of mine, full of poison? Revolving in birth and death is like a turning wheel.'
'At that time, the poisonous snake recounted its own flaws and evils, its body and mind were calm, and it only reflected on itself: 'Now this dangerous body is not worth coveting and cherishing, disregarding the body and life, having no attachment to anything.' Then it threw itself down from the tree, but before reaching the ground, it fell into the fork of the tree, its body broken in two, and it died immediately, and was reborn in Tushita Heaven (one of the six heavens of the desire realm in Buddhism), saw the light, and immediately recalled its past life: 'When I was in the world as a poisonous snake, I served the practitioner, acted righteously and stayed away from evil, was diligent and unremitting, subdued evil thoughts and demons, and regarded my body and life as dirt and sand. Knowing that life is very short, I jumped from the tree. After my life ended there, I came here to be reborn.' Then in the heavens, with many jade maidens and heavenly sons, each holding incense and flowers, they scattered them on the remains of the poisonous snake, and said to themselves: 'Now this snake body, although full of poison and evil, is very kind to me, and will never be despised. Diligently practice the Dharma, with no attachment in the heart. Ended its life, so that I could ascend to heaven. Now I have come down specifically to repay its kindness.' Then they went to Pancajana (person's name), bowed and saluted, offered flowers and incense, praised his merits, and all praised: 'Now this practitioner has no equal companion, practices great compassion, without distinction between relatives and strangers, teaches all beings, and enables them to escape the three evil realms. Originally treated the poisonous snake like his own child, worried about everything. This merit is too great, wanting to repay his kindness, when will it be achieved?' As soon as they finished speaking, they returned to Tushita Heaven.
'All followed the heavenly beings, went to Maitreya (the future Buddha), bowed and saluted together, their hearts were all equal and peaceful. Seeing Maitreya was very happy, after the ceremony, they stood aside, Maitreya preached the Dharma to them, and they all attained the state of no origin. After their lives in heaven ended, they came to the world to be reborn, in the house of the elder Sudatta (person's name), as a daughter, her mind was very intelligent, and she was named Naga-datta (person's name), removing all desires and emotions. At that time, the Buddha came to her house, from between the eyebrows'
放光明， 時女在浴室， 志意用愕驚； 便即上樓觀， 見佛功德正， 諸根悉寂定， 三十二相明。 女心即歡喜， 今逮得安寧， 當供養佛法， 便發菩提心。 時魔聞知之， 心中為愁思： 『此女發道意， 盡我境界人。』 已下變為父， 具說艱惱事： 『佛今現在世， 功德甚尊特， 菩薩多勤苦， 羅漢疾易得。』 時女即對曰： 『父言無義理， 佛智譬虛空， 羅漢如芥子， 猶是以觀之， 小道無高士， 佛德如巨海， 度人無極已。』 時魔謂女言： 『汝今何愚癡， 菩薩甚勤苦， 得道無有期； 假使欲得佛， 當不惜軀命， 從樓自投地， 乃知女妙英， 精進無所著， 可得無上正。』 時女住欄邊， 向佛叉手言： 『我用一切故， 愿佛知我誠。』 便自投樓下， 逮得無從生， 變為男子形。」 阿難乃怖驚， 叉手正衣服， 前白佛天中天： 「今我意甚怪， 此為何等焉？ 一切皆愚癡， 愿佛現大明。」 時佛告阿難： 「汝見此女不？ 自投于虛空， 轉作男子身。 不獨今棄軀， 前世亦復爾。 已更事萬佛， 精進無懈止， 卻後當
【現代漢語翻譯】 現代漢語譯本 放光明， 當時這位女子正在浴室裡，她的心思意念充滿了驚訝。 她立刻上樓觀看，看見佛陀功德莊嚴， 諸根寂靜安定，三十二相光明照耀。 女子心中立刻充滿歡喜，感到獲得了安寧， 她決心供養佛法，於是發起了菩提心（bodhicitta，覺悟之心）。 當時魔（Mara，佛教中的惡神）得知此事，心中感到憂愁： 『這個女子發起了菩提心，她將超出我所能控制的境界。』 魔於是化身為女子的父親，詳細訴說種種艱難困苦的事情： 『佛陀現在雖然在世，功德非常尊貴殊勝， 但是修菩薩道非常勤苦，而證得羅漢果位相對容易。』 當時女子立刻回答說：『父親您說的話沒有道理， 佛陀的智慧譬如虛空，羅漢的智慧如同芥子， 即使這樣來看，小乘道中也沒有高士， 佛陀的功德如同巨大的海洋，度化眾生沒有窮盡。』 當時魔對女子說：『你現在怎麼如此愚癡， 修菩薩道非常勤苦，證得佛果遙遙無期； 假如你真的想要成佛，應當不惜犧牲自己的生命， 從樓上跳下去，才能知道你是否是真正的妙英（指女子）， 精進修行，不執著于任何事物，才可以證得無上正等正覺。』 當時女子站在欄桿邊，向佛陀合掌說道： 『我爲了利益一切眾生，愿佛陀知道我的誠心。』 說完便從樓上跳了下去，當下證得無生法忍（anutpattika-dharma-kshanti，對事物不生不滅的深刻理解）， 並且轉變為男子之身。』阿難（Ananda，佛陀的十大弟子之一）感到非常害怕驚訝， 整理好衣服，合掌向前，對佛陀（Buddha，覺悟者）說道： 『我現在心中感到非常奇怪，這究竟是怎麼回事呢？ 一切眾生都如此愚癡，希望佛陀您能展現大光明。』 當時佛陀告訴阿難：『你看見這位女子了嗎？ 她從虛空中跳下，轉變為男子之身。 不只是今生捨棄軀體，前世也是如此。 她已經供養過無數的佛陀，精進修行從不懈怠， 將來會……』
【English Translation】 English version Releasing light, At that time, the woman was in the bathroom, her mind filled with astonishment; She immediately went upstairs to observe, seeing the Buddha's (Buddha, the awakened one) merits and virtues dignified, All faculties were tranquil and settled, the thirty-two marks shining brightly. The woman's heart was immediately filled with joy, feeling she had attained peace, She resolved to make offerings to the Buddha's Dharma (Buddha's teachings), and thus aroused the Bodhicitta (bodhicitta, the mind of enlightenment). At that time, Mara (Mara, the evil deity in Buddhism) heard of this and felt sorrow in his heart: 'This woman has aroused the Bodhicitta; she will surpass the realm I can control.' He then transformed into the woman's father, detailing various hardships and troubles: 'Although the Buddha is now in the world, his merits and virtues are extremely venerable and unique, However, practicing the Bodhisattva (Bodhisattva, one who seeks enlightenment for all beings) path is very diligent and arduous, while attaining the Arhat (Arhat, one who has attained Nirvana) state is relatively easy.' At that time, the woman immediately replied: 'Father, your words are unreasonable, The Buddha's wisdom is like the void, while the Arhat's wisdom is like a mustard seed, Even viewed in this way, there are no eminent individuals in the Hinayana (Hinayana, the 'lesser vehicle') path, The Buddha's virtues are like a vast ocean, delivering beings without end.' At that time, Mara said to the woman: 'Why are you so foolish now, Practicing the Bodhisattva path is very diligent and arduous, and attaining Buddhahood is far off; If you truly wish to become a Buddha, you should not hesitate to sacrifice your life, Jump down from this building, and then we will know if you are truly a wonderful heroine (referring to the woman), Practicing diligently without attachment to anything, you can attain Anuttara-Samyak-Sambodhi (Anuttara-Samyak-Sambodhi, unsurpassed, complete and perfect enlightenment).' At that time, the woman stood by the railing, and with her palms together, said to the Buddha: 'For the sake of all beings, may the Buddha know my sincerity.' Then she jumped down from the building, and immediately attained Anutpattika-dharma-kshanti (anutpattika-dharma-kshanti, the patient acceptance of the non-arising of all dharmas), And transformed into a male body.' Ananda (Ananda, one of the ten great disciples of the Buddha) was frightened and amazed, Adjusted his robes, put his palms together, and stepped forward, saying to the Buddha: 'Now I feel very strange in my heart, what is going on here? All beings are so foolish, I hope the Buddha will reveal great light.' At that time, the Buddha told Ananda: 'Did you see this woman? She jumped down from the void and transformed into a male body. It is not only in this life that she has given up her body, but also in previous lives. She has already made offerings to countless Buddhas, practicing diligently without懈怠, In the future she will...'
來世， 供養如恒沙， 便當得作佛， 號名曰龍上。 在第一大會， 度脫諸天人， 其數難屢陳， 譬之如浮雲。 爾時佛治世， 快樂無有極， 飲食皆自然， 譬如忉利天。」 於是龍施身， 住立在佛前， 報其父母言： 「聽我作沙門。」 父母即聽之， 侍從五百人， 及八百天神， 皆發無上心。 爾時魔愁毒， 悔恨無所陳。 龍施白佛言： 「愿愍一切人， 為斷十二海， 除去諸苦辛， 用眾愚癡故， 多說大珍寶。」 時佛便講法， 五百侍從人， 皆得無所從生； 及八百諸天， 得不起法忍。 彼時龍施身， 便住于佛前， 自說過世行： 「求道甚苦勤， 不用己身故， 但為一切人； 如來之功德， 不可具說陳。 爾時般遮旬， 今則是世尊； 其毒蛇之軀， 今是龍施身； 時五百玉女， 今是五百人； 八百諸天子， 共志無等倫。 菩薩所示現， 猶為有所因， 欲嘆其功德， 終無能盡焉。」 彼龍施菩薩， 作師子吼時， 無數諸天人， 皆發無上真， 一切皆歡喜， 作禮于佛前。
佛說龍施菩薩本起經
【現代漢語翻譯】 現代漢語譯本 來世，如果能像恒河沙數一樣供養， 就應當能夠成佛，佛號名為龍上（Longshang）。 在第一次大法會上，度化諸天人和眾生， 其數量難以計數，就像天上的浮雲一樣。 那時佛陀治理世界，快樂沒有窮盡， 飲食都是自然而生，就像忉利天（Daolitian）一樣。 於是龍施（Longshi）獻出自己的身體，站立在佛前， 告訴他的父母說：『請允許我出家做沙門（Shamen）。』 父母就答應了他，並有五百人侍從， 以及八百位天神，都發起了無上菩提心。 這時魔王感到愁苦和怨毒，後悔莫及。 龍施（Longshi）稟告佛陀說：『愿您憐憫一切眾生， 爲了斷除十二因緣之海，除去各種苦難， 因為眾生愚癡的緣故，多說一些關於大珍寶的法門。』 當時佛陀就開始講法，五百位侍從， 都證得了無生；以及八百位天神， 得到了不起法忍。 那時龍施（Longshi）菩薩， 就站在佛前，自己講述過去世的修行： 『求道的修行非常艱苦勤奮，不是爲了自己的緣故， 只是爲了利益一切眾生；如來（Rulai）的功德， 不可完全述說。當時的般遮旬（Banzhejun）， 現在就是世尊（Shizun）；那條毒蛇的身體， 現在就是龍施（Longshi）的身軀；當時的五百位玉女， 現在就是這五百人；八百位天子， 共同立下無與倫比的志願。菩薩所示現的， 仍然是有所因緣的，想要讚歎他的功德， 終究無法窮盡。』 那時龍施（Longshi）菩薩， 作獅子吼時，無數的天人和眾生， 都發起了無上菩提心，一切眾生都歡喜， 在佛前頂禮。 佛說龍施菩薩本起經
【English Translation】 English version In a future life, if one makes offerings as numerous as the sands of the Ganges, Then one shall attain Buddhahood, with the name Longshang (Dragon Above). In the first great assembly, he will liberate gods and humans, Their number is difficult to recount, like floating clouds. At that time, the Buddha will govern the world, with boundless joy, Food and drink will arise naturally, like in Trayastrimsa (Daolitian) heaven. Then Longshi (Dragon Giving) offered his body, standing before the Buddha, Telling his parents: 'Allow me to become a Shamen (ascetic, monk).' His parents then permitted him, and five hundred people attended him, And eight hundred gods, all generated the unsurpassed mind. At that time, Mara (demon) felt sorrow and poison, regretting endlessly. Longshi (Dragon Giving) said to the Buddha: 'May you have compassion on all beings, To cut off the sea of the twelve nidanas (links of dependent origination), removing all suffering, Because of the ignorance of beings, speak more about the great treasures.' Then the Buddha began to preach the Dharma, and the five hundred attendants, All attained non-arising; and the eight hundred gods, Obtained the forbearance of non-arising dharmas. At that time, Longshi (Dragon Giving) Bodhisattva, Stood before the Buddha, recounting his past lives' practices: 'The practice of seeking the Way is very arduous and diligent, not for my own sake, But only for the benefit of all beings; the merits of the Tathagata (Rulai), Cannot be fully described. The Banzhejun (name) at that time, Is now the World Honored One (Shizun); the body of that poisonous snake, Is now the body of Longshi (Dragon Giving); the five hundred jade maidens at that time, Are now these five hundred people; the eight hundred gods, Together made unparalleled vows. The manifestations of the Bodhisattva, Still have a cause, wanting to praise his merits, Will never be able to exhaust them.' When that Longshi (Dragon Giving) Bodhisattva, Roared like a lion, countless gods and humans, All generated the unsurpassed true mind, all rejoiced, And prostrated before the Buddha. The Buddha Speaks the Sutra of the Original Deeds of Bodhisattva Longshi