T17n0744_佛說除恐災患經

大正藏第 17 冊 No. 0744 佛說除恐災患經

No. 744

佛說除恐災患經

乞伏秦沙門釋聖堅譯

聞如是：

一時，佛游王舍城竹林精舍，與四部弟子大眾俱會，說上妙法。

爾時，維耶離國厲氣疫疾，威猛赫赫猶如熾火，死亡無數，無所歸趣，無方療救。國王、大臣、長者、居士、婆羅門集會博議：「國遭災患，非邪所摧，疫火所燒，死亡無數。當以何義，設何方便，以除災害？」婆羅門議言：「當於諸城門，設祠祀壇。」或有議言：「當於城中四衢路頭，立大祠祀，禳卻害氣。」或有議言：「當用白馬、白駝、白牛、白羊、白雞、白狗，種種百頭而以祠祀，鎮厭解除，以禳卻之。」

時眾會中，有一長者名曰彈尼(晉言才明)，奉佛五戒，修行十善，為清信士，諦證道跡，時發議曰：「唯聽所言，國遭災患，死亡無數；如仁等議，害生救命，豈得然乎？以先世時所行不善，今遭斯厄。當設方便，以善禳惡，永與苦別；如何反倒，行害求安，長夜受苦，無有出期。」

時諸大會，問才明曰：「當設何議？」

才明對曰：「世有大怙，三千世界、天人之師，一切覆護，慈愍眾生，號名為佛，獨步三界。若能降致，光臨國者，災害可

【現代漢語翻譯】 現代漢語譯本 《佛說除恐災患經》

乞伏秦沙門釋聖堅譯

我聽到的是這樣的：

一時，佛陀在王舍城竹林精舍，與四部弟子大眾聚會，宣說殊勝微妙的佛法。

當時，維耶離國（Viyali，古印度城市）爆發了嚴重的瘟疫，其勢兇猛如同燃燒的烈火，導致無數人死亡，人們無處可去，也找不到任何治療的方法。國王、大臣、長者、居士、婆羅門（Brahman，古印度祭司階層）等共同商議：『國家遭遇如此災難，不是邪惡勢力所能摧毀的，而是被瘟疫之火焚燒，導致無數人死亡。我們應當採取什麼方法，設立什麼方便，才能消除這場災害呢？』婆羅門們提議：『應當在各個城門設定祭祀的場所。』有些人提議：『應當在城中四通八達的路口，設立大型的祭祀場所，以驅除有害的疫氣。』還有人提議：『應當用白馬、白駝、白牛、白羊、白雞、白狗等各種牲畜，湊足一百頭來進行祭祀，以此鎮壓並解除災禍，驅除疫病。』

當時，在眾人集會的場合中，有一位長者名叫彈尼（Tanni，晉語意為才明），他奉行佛陀的五戒，修習十善，是一位虔誠的信士，已經證得了修行的初步果位。他當時發表意見說：『請允許我說幾句，國家遭遇災難，死亡人數眾多；但像各位所提議的，通過傷害生命來拯救生命，這怎麼可以呢？這是因為過去世所做的惡行，才導致今天遭遇這樣的困境。我們應當想辦法，用善行來消除惡果，永遠與痛苦告別；怎麼能反而顛倒，通過傷害生命來尋求平安，這樣只會長久地在痛苦中受折磨，沒有解脫之日。』

當時，各位與會者問才明說：『那你認為應當採取什麼方法呢？』

才明回答說：『世間有一位偉大的依靠，他是三千世界中天人和人類的導師，他能庇護一切，慈悲憐憫眾生，他的名號是佛陀，是三界中獨一無二的覺悟者。如果能夠恭請佛陀降臨到我們的國家，那麼這場災難或許就能消除。』

【English Translation】 English version The Sutra of Buddha Speaking on Eliminating Fear of Calamities

Translated by the Shramana Shi Shengjian of Qifu Qin

Thus have I heard:

At one time, the Buddha was dwelling in the Jeta Grove in the city of Rajagriha (Wangshecheng), together with a gathering of the fourfold assembly of disciples, expounding the supreme and wonderful Dharma.

At that time, the country of Vaishali (Viyali) was afflicted by a severe pestilence, its force as fierce as a blazing fire, causing countless deaths, with people having nowhere to turn and no means of cure. The king, ministers, elders, lay practitioners, Brahmins (Poluomen) and others deliberated together, saying: 'Our country is suffering such calamity, not destroyed by evil forces, but burned by the fire of pestilence, causing countless deaths. What means should we employ, what expedient should we establish, to eliminate this disaster?' The Brahmins proposed: 'We should set up sacrificial altars at each of the city gates.' Some proposed: 'We should erect large sacrificial sites at the crossroads in the city to dispel the harmful pestilential air.' Others proposed: 'We should use white horses, white camels, white cows, white sheep, white chickens, white dogs, a hundred of each kind, to perform sacrifices, to suppress and resolve the calamity, and to dispel the pestilence.'

At that time, in the assembly, there was an elder named Tanni (Tanni, meaning 'Talented and Wise' in Jin language), who observed the Buddha's five precepts, practiced the ten virtues, was a devout lay practitioner, and had attained the initial stages of the path. He then spoke up, saying: 'Please allow me to speak. The country is suffering calamity, and countless people are dying; but how can we, as you propose, save lives by harming lives? It is because of the unwholesome deeds we have committed in past lives that we are now encountering this adversity. We should devise a means to dispel evil with good, to forever separate ourselves from suffering; how can we reverse this, seeking peace by harming lives, and enduring suffering for a long night without end?'

At that time, the assembly asked Tanni: 'What method do you propose?'

Tanni replied: 'In this world, there is a great refuge, the teacher of gods and humans in the three thousand worlds, who protects all, and compassionately cares for all beings. His name is Buddha, the unique enlightened one in the three realms. If we can invite the Buddha to descend upon our country, then perhaps this calamity can be eliminated.'

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除。」大眾聞之，皆然其議，莫不稱善。

才明又曰：「佛無數劫，修治六度，佈施無限，國城財寶、象馬車乘、頭目髓腦、肌體妻子，戒忍、精進、一心、智慧，每生自克，不可計量，以求佛道，不為己身，但為眾生，救濟危厄，消除眾患，生老病死，地獄、鬼神、畜生之苦。今成佛道，順其本誓，周行濟救，授甘露藥，消除眾生今世、後世苦毒之患，永令獲安。」

眾會咸曰：「如仁所言，甚誠大快。佛在王舍，阿阇世王與吾國嫌，豈當聽佛來至此耶？」或復有言：「儻聽佛來。」

時，才明曰：「佛興出世，救眾生苦，猶如虛空，無所掛礙，誰能制止？猶如日光，萬物萌生，莫不蒙育！佛憐國厄，必來無疑。但遣重使，貢遺琦珍，溫辭雅謝，詣阿阇世；又別歸佛，委命酸切。心雖懷嫌，信使賢重，貢遺妙寶，辭理柔軟，事無不泰。自古已來，鄰國不協，還相侵叛，皆由明使，名寶重貢，軟辭遜順，而得和協。」展轉相謂，思誰任使。

爾時，大眾、國王、大臣、長者、居士皆同意言：「唯清信士長者才明，是佛弟子，可以為使，往行請佛。所以者何？先眾開建請佛之議。」便告才明：「唯仁可往，詣王舍國，與王相問，求請佛來。」

爾時才明，受使欲往。於時，大眾皆起退坐

【現代漢語翻譯】 現代漢語譯本： 『解除。』大眾聽了，都認為這個提議很好，沒有不稱讚的。

才明又說：『佛陀在無數劫中，修習六度（六種達到彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧），佈施無限，包括國城財寶、象馬車乘、頭目髓腦、肌體妻子，在持戒、忍辱、精進、一心、智慧上，每生都自我約束，不可計量，以此來求得佛道，不是爲了自己，而是爲了眾生，救濟他們的危難，消除各種苦患，如生老病死，以及地獄、餓鬼、畜生之苦。現在成就佛道，順應他原本的誓願，周遍地施行救濟，施予甘露妙藥，消除眾生今生、後世的苦毒之患，永遠讓他們獲得安樂。』

大眾都說：『如您所說，非常真誠，令人感到痛快。佛陀在王舍城（Rājagṛha），阿阇世王（Ajātasattu）與我國有嫌隙，怎麼會聽任佛陀來到這裡呢？』或者又有人說：『或許會聽任佛陀前來。』

這時，才明說：『佛陀興起於世，救度眾生的痛苦，就像虛空一樣，沒有阻礙，誰能制止呢？又像日光一樣，萬物萌發生長，沒有不蒙受滋養的！佛陀憐憫我國的危難，必定會來，這是沒有疑問的。只要派遣使者，奉獻珍奇寶物，用溫和的言辭委婉地謝罪，前往阿阇世王那裡；又另外歸順佛陀，委任性命，言辭懇切。阿阇世王心中雖然懷有嫌隙，但相信使者賢能穩重，加上奉獻珍妙寶物，言辭道理柔和，事情沒有不順利的。自古以來，鄰國之間不和睦，互相侵犯叛亂，都是因為派遣賢明的使者，獻上珍寶重禮，用柔和謙遜的言辭，才能得到和睦。』大家輾轉相告，思考著誰能勝任使者的任務。

這時，大眾、國王、大臣、長者、居士都一致認為：『只有清信士長者才明，是佛陀的弟子，可以作為使者，前往迎請佛陀。這是為什麼呢？因為他首先發起並建立了迎請佛陀的提議。』便告訴才明：『只有您可以前往，到王舍城去，與阿阇世王互相問候，懇求迎請佛陀前來。』

這時，才明接受了使命，準備前往。當時，大眾都起身離開了座位。

【English Translation】 English version: 'Remove it.' The assembly, hearing this, all agreed with the proposal and praised it.

Then Caiming said, 'The Buddha, over countless kalpas (aeons), cultivated the Six Perfections (ṣaṭ-pāramitā, six ways to cross over to the other shore: generosity, morality, patience, diligence, concentration, and wisdom), giving unlimitedly, including kingdoms, cities, treasures, elephants, horses, chariots, heads, eyes, marrow, brains, flesh, bodies, wives, and children. In morality, patience, diligence, concentration, and wisdom, in each life, he restrained himself immeasurably to seek the Buddha's path, not for himself, but for all beings, to relieve their dangers, eliminate all sufferings, such as birth, old age, sickness, and death, as well as the sufferings of hell, ghosts, and animals. Now, having attained Buddhahood, he follows his original vows, universally bestowing salvation, offering the nectar of medicine, eliminating the suffering and poison of beings in this life and future lives, and forever granting them peace.'

The assembly all said, 'As you say, it is very sincere and greatly satisfying. The Buddha is in Rājagṛha (王舍城), and King Ajātasattu (阿阇世王) has a grudge against our country. How could he allow the Buddha to come here?' Or some said, 'Perhaps he will allow the Buddha to come.'

At this time, Caiming said, 'The Buddha arises in the world to save beings from suffering, like the empty sky, without obstruction; who can stop him? Like the sunlight, all things sprout and grow, none not receiving nourishment! The Buddha pities our country's plight and will surely come, without doubt. Just send an envoy with precious treasures, using gentle words to politely apologize, going to Ajātasattu; and separately submit to the Buddha, entrusting our lives with earnest words. Although Ajātasattu may harbor resentment, he will trust the envoy's virtue and weight, and with the offering of precious treasures and gentle words, things will surely go well. Since ancient times, neighboring countries have been discordant, invading and rebelling against each other, all because of sending wise envoys, offering precious gifts, and using soft and submissive words, thus achieving harmony.' They discussed among themselves, considering who could take on the mission.

At this time, the assembly, the king, ministers, elders, and laypeople all agreed, 'Only the pure believer, the elder Caiming, is a disciple of the Buddha and can be the envoy to invite the Buddha. Why? Because he first initiated and established the proposal to invite the Buddha.' They then told Caiming, 'Only you can go to Rājagṛha, greet the king, and request the Buddha to come.'

At this time, Caiming accepted the mission and prepared to go. Then, the assembly all rose and left their seats.

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，向佛方面，叉手長跪，五體投地，以頂禮佛，跪告才明：「佛天中天，慈悲喜護，加於群生，唯憐鄙國遭遇大患，疾病死亡，猶猛野火焚燒草木，普遭困厄。幸佛世尊猶冥求曉，寒愿朝陽，渴暑陰飲，病追良醫，迷者求導。唯愿，世尊！垂降救濟，授甘露法，令得穌息。」

於是，才明受命為使，詣羅閱祇，涉路徑達，到王舍城，詣門求通書命貢遺。時王聽見，才明啟言：「奉使詣國，前雖不和，無他重隙，故先致虔，除前不協，俱綏萬民。佛興於世大慈普覆，國有重患，因命請佛。唯愿大王，勸佛回光，顧臨鄙國，救濟災患，冀蒙神祐。」

王默思惟：「適欲留佛，令不出國，無理得爾，非力所制。佛以大慈，普許十方，等視憎愛，救濟為務，以是之故，不可留之。」便告才明：「可詣佛所，宣貴國命。」

於是，才明辭詣竹林，行到精舍。見佛世尊，盡虔禮敬，五體投地，右繞三匝，長跪叉手，而白佛言：「維耶離國諸王、大臣、長者、居士，遙禮佛足。唯天中天，普慈眾生，莫不蒙濟。鄙國遭厄，唯愿世尊，垂恩降光，憐愍苦厄，令得穌息。」時佛默然，許其所請。才明見佛受請許往，歡喜無量。

時王舍國境內神祇、天、龍、鬼神，知佛受請，當詣他國，莫不躁動，慘然不悅，便

【現代漢語翻譯】 現代漢語譯本：於是，才明面向佛的方向，合掌長跪，五體投地，用頭頂禮佛，跪著稟告說：『佛，天中之天（對佛的尊稱），慈悲喜捨，護佑眾生，特別憐憫我們這個國家遭遇大難，疾病死亡，就像猛烈的野火焚燒草木一樣，普遍遭受困厄。幸好佛世尊就像在黑暗中尋求光明，寒冷時盼望朝陽，乾渴炎熱時渴望陰涼的飲品，生病時尋找良醫，迷路的人尋求嚮導一樣。只希望世尊您，垂憐降臨救濟，傳授甘露之法（能解除痛苦的佛法），讓我們得以喘息。』 於是，才明奉命作為使者，前往羅閱祇（Rāmagṛha，王舍城），跋山涉水到達王舍城，到城門請求通報，呈上書信和貢品。當時的國王聽見后，才明稟告說：『奉命出使貴國，之前雖然有些不和，但沒有太大的仇恨，所以先表達虔誠之意，消除之前的不協調，共同安定萬民。佛陀出現在世間，大慈大悲普照一切，我國有嚴重的災難，因此奉命前來懇請佛陀。只希望大王您，勸請佛陀迴轉光明，顧念我們這個小國，救濟災難，希望能夠得到神靈的保佑。』 國王默默地思考：『我本想挽留佛陀，不讓他離開我國，但沒有道理這樣做，也不是我能強迫的。佛陀以大慈悲心，普遍應允十方眾生的請求，平等看待喜愛和憎恨，以救濟眾生為己任，因此，我不能挽留他。』於是告訴才明：『你可以去佛陀那裡，轉達貴國的請求。』 於是，才明告辭前往竹林精舍（Veṇuvana-vihāra），到達精舍后，見到佛世尊，竭盡虔誠地禮敬，五體投地，向右繞佛三圈，長跪合掌，稟告佛陀說：『維耶離國（Vaiśālī）的諸位國王、大臣、長者、居士，遙遠地向佛陀的雙足致敬。唯有天中之天，普遍慈悲眾生，沒有不蒙受救濟的。我們國家遭遇災難，只希望世尊您，垂恩降臨光明，憐憫我們的苦難，讓我們得以喘息。』當時佛陀默然不語，答應了他的請求。才明看到佛陀接受邀請，答應前往，歡喜無量。 當時王舍城境內的神祇、天、龍、鬼神，知道佛陀接受邀請，將要前往其他國家，沒有不躁動不安，臉色慘淡不悅的，便

【English Translation】 English version: Then, Cai Ming, facing the direction of the Buddha, folded his hands, knelt down with his knees and elbows touching the ground, prostrated himself to the Buddha, and knelt to report: 'Buddha, the Buddha of Buddhas (an honorific title for the Buddha), with compassion, joy, and protection, cares for all beings, especially pitying our country's great suffering, with disease and death, like a fierce wildfire burning grass and trees, universally suffering hardship. Fortunately, the Buddha, the World Honored One, is like seeking light in the darkness, hoping for the morning sun in the cold, longing for cool drinks in thirst and heat, seeking a good doctor when sick, and seeking guidance when lost. We only hope, World Honored One! To descend with compassion and salvation, bestow the nectar of Dharma (the Buddha's teachings that can relieve suffering), so that we may find respite.' Then, Cai Ming was ordered as an envoy to go to Rāmagṛha (王舍城, the city of royal residences), traversing paths to reach the city of royal residences, arriving at the gate to request passage, presenting letters and tributes. When the king heard this, Cai Ming reported: 'Having been sent as an envoy to your country, although there was some discord before, there is no major animosity, so I first express my sincerity, to eliminate the previous disharmony, and together pacify the people. The Buddha has appeared in the world, with great compassion covering all, and our country has a serious disaster, so I have been ordered to request the Buddha. We only hope that Your Majesty will persuade the Buddha to turn his light, to care for our humble country, to save us from disaster, and hope to receive divine blessings.' The king pondered silently: 'I wanted to keep the Buddha, not letting him leave our country, but there is no reason to do so, nor can I force it. The Buddha, with great compassion, universally grants the requests of all beings in the ten directions, treating love and hate equally, taking salvation as his duty, therefore, I cannot keep him.' Then he told Cai Ming: 'You can go to the Buddha and convey your country's request.' Then, Cai Ming bid farewell and went to Veṇuvana-vihāra (竹林精舍, the Bamboo Grove Monastery), and upon arriving at the monastery, he saw the Buddha, the World Honored One, and paid his respects with utmost sincerity, prostrating himself with his five limbs touching the ground, circumambulating the Buddha three times to the right, kneeling with folded hands, and said to the Buddha: 'The kings, ministers, elders, and laypeople of Vaiśālī (維耶離國) respectfully bow to the Buddha's feet from afar. Only the Buddha of Buddhas, universally compassionate to all beings, none are not saved. Our country has encountered disaster, we only hope that the World Honored One will descend with grace and light, have compassion on our suffering, and allow us to find respite.' At that time, the Buddha remained silent, granting his request. Cai Ming saw that the Buddha accepted the invitation and agreed to go, and was overjoyed. At that time, the deities, gods, dragons, and spirits within the territory of the city of royal residences, knowing that the Buddha had accepted the invitation and was about to go to another country, were all restless and uneasy, with pale and unhappy faces, and then

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現感應，語其國王阿阇世曰：「大王如何安然無憂？於今不久，當違離佛，猶如嬰兒失其二親，喻行曠路斷失水漿，譬如猛寒亡失衣裳。今佛當行，國失恃怙，其喻如是。」

王聞神祇降應說是，情即愴然，甚懷愁苦，默然思惟：「眾生頑愚，志性鈍濁，今離世尊，安從復得智慧之礪磨瑩鈍心？誰當濟其塵勞重愆、宿世重責？誰當誨除一切眾生重罪令輕？吾等久在生死牢獄，重關所閉，誰當復以正法之鑰，開生死獄重關牢閉？吾等普為勞垢，盛陽暑熱所炙，安從復得佛清涼教月精明珠，消除炎熱？」

王即敕嚴駕，出詣佛所，稽首佛足，右繞三匝，卻坐常位。時佛為王說正法化，初中竟善，凈身口意，清凈微妙。王心歡喜，叉手白佛：「頃維耶離，使請世尊，承已許往，心甚懷慘，無方留尊。唯垂矜愍，特受鄙請，住宮三月。」

佛告王言：「眾生可傷，若住三月，何時當週眾苦厄者？吾無數劫，苦身求道，為眾生故，愿欲成佛，以甘露藥，施於眾生。今愿已成，猶如有人合和神藥，欲救眾患；值遇病者，違其本誓而不授與，則非良醫。若在江側，見漂流人，不往救度，非賢士宜。若於曠野，見失路者，不示正道，是則非仁。吾以大慈，普愍眾生，故游諸國，縣邑村落，救濟眾苦，賦甘露藥，無恃

【現代漢語翻譯】 現代漢語譯本：這時，有個神祇顯靈，告訴阿阇世（Ajatasattu）國王說：『大王您怎麼能如此安然無憂呢？不久之後，您將要離開佛陀（Buddha）了，就像嬰兒失去了父母，如同行走在曠野中失去了水，又像在嚴寒中失去了衣裳。現在佛陀將要離去，國家失去了依靠，情況就是這樣啊。』 國王聽到神祇降臨所說的話，心中頓時感到悲傷，非常憂愁，默默地思考著：『眾生頑固愚昧，心性遲鈍，現在離開了世尊（Lokajyestha），又從哪裡能夠得到智慧的磨刀石來磨礪遲鈍的心呢？誰來救濟他們塵世的罪過、宿世的重責呢？誰來教誨消除一切眾生的重罪使之減輕呢？我們長久地處在生死牢獄之中，被重重關卡所封閉，誰又會用正法的鑰匙，打開這生死牢獄的重重關卡呢？我們普遍被塵勞垢染，被盛夏的酷熱所炙烤，又從哪裡能夠得到佛陀清涼教法的月亮般的光輝和明珠，來消除這炎熱呢？』 國王立刻命令準備車駕，前往佛陀所在的地方，頂禮佛足，右繞佛陀三圈，然後退坐到原來的位置。這時，佛陀為國王宣說正法，從開始到中間到結尾都很好，凈化身口意，清凈而微妙。國王心中歡喜，合掌對佛陀說：『前些時候，維耶離（Vaisali）的使者前來邀請世尊，聽說您已經答應前往，我心中非常悲傷，沒有辦法挽留您。唯愿您能慈悲憐憫，特別接受我的請求，在我的宮中住三個月。』 佛陀告訴國王說：『眾生實在可憐，如果我只住三個月，什麼時候才能賙濟所有受苦受難的人呢？我無數劫以來，苦修求道，爲了眾生的緣故，發願要成佛，用甘露妙藥，施予眾生。現在我的願望已經實現，就像有人調和了神奇的藥物，想要救治各種疾病；如果遇到病人，卻違背了當初的誓願而不給予，那就不是良醫了。如果在江邊，看見有人被水漂流，不去救助，就不是賢士應該做的。如果在曠野中，看見迷路的人，不指示正確的道路，那就不是仁義。我以大慈悲心，普遍憐憫眾生，所以遊歷各個國家、城鎮、鄉村，救濟眾生的苦難，佈施甘露妙藥，沒有依靠'

【English Translation】 English version: Then a deity manifested and said to King Ajatasattu: 'How can you, Great King, be so carefree? Before long, you will be separated from the Buddha (Buddha), like an infant losing its parents, like traveling a desolate road and losing water, like losing clothes in bitter cold. Now that the Buddha is about to depart, the country will lose its support, and the situation is like this.' Upon hearing the deity's words, the king immediately felt sorrow and great distress. He pondered silently: 'Sentient beings are stubborn and foolish, their minds dull. Now that they are separated from the World Honored One (Lokajyestha), where will they find the whetstone of wisdom to sharpen their dull minds? Who will relieve them of their worldly transgressions, their heavy karmic debts from past lives? Who will teach and eliminate the heavy sins of all sentient beings, making them lighter? We have long been confined in the prison of birth and death, locked behind heavy gates. Who will use the key of the true Dharma to open the heavily guarded prison of birth and death? We are universally defiled by the dust of labor, scorched by the heat of the summer sun. Where will we find the Buddha's cool teachings, like the moon's bright pearl, to dispel the heat?' The king immediately ordered his carriage to be prepared and went to where the Buddha was. He bowed at the Buddha's feet, circumambulated him three times to the right, and then sat down in his usual seat. At that time, the Buddha spoke the true Dharma to the king, which was good in the beginning, middle, and end, purifying body, speech, and mind, pure and subtle. The king was delighted and, with his palms together, said to the Buddha: 'Recently, the envoys from Vaisali (Vaisali) came to invite the World Honored One. Hearing that you have already agreed to go, I am very saddened and have no way to keep you here. I only hope that you will have compassion and accept my humble request to stay in my palace for three months.' The Buddha said to the king: 'Sentient beings are truly pitiable. If I only stay for three months, when will I be able to relieve all those who suffer? For countless eons, I have cultivated the path with hardship, for the sake of sentient beings, vowing to become a Buddha, to bestow the nectar-like medicine upon sentient beings. Now that my vow has been fulfilled, it is like someone who has prepared a miraculous medicine, wanting to cure all kinds of diseases; if he encounters a sick person but goes against his original vow and does not give it to them, then he is not a good doctor. If one is by the river and sees someone being swept away by the water, and does not go to rescue them, it is not what a virtuous person should do. If one is in the wilderness and sees someone who has lost their way, and does not show them the right path, then it is not benevolent. I, with great compassion, universally pity sentient beings, so I travel to various countries, towns, and villages, to relieve the suffering of sentient beings, bestowing the nectar-like medicine, without reliance.'

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者恃，無歸者歸。」

王重白佛：「唯垂慈恩，許受二月。」佛故不許。王重慇勤，長跪叉手，垂泣白言：「命難可保，猶露然燈，遇無常風，奄忽便滅。今與佛別，何時當復更睹尊顏，幸受二月？」佛重不許。王便投身於佛足下：「唯愿世尊特加大慈，與弟子眾，許住一月。」世尊不忍，即便許受。

王便還起，心悅懷敬，繞佛三匝，禮辭還宮。敕廚饌具百味之飯，極令精好，鮮甘香潔，宮裡張施，繒彩幡蓋，雜寶床機，綩綖坐具。掃除繕治，香汁灑地，眾事辦畢。明日時至，王于正路，遙向世尊，燒香長跪：「佛天中天！聖達知時，愿與聖眾回降神光，到宮蔬食。」

於時，世尊敕諸弟子，法服執器，行詣王請。佛與聖眾俱到王宮，王即盡虔，花香伎樂，宮門迎佛，入各就坐。王自行水，周遍聖眾，手自斟酌，百味飯食，鮮潔香甘，一切平等。日日供養飯食、臥具、疾藥所須。令敕外宮，治填道路，種植街樹；七行街路乃至江水，頓息帳幔及床座具，嚴飾幡蓋，猶如天街；更新造作五百七寶蓋。

維耶離國，聞佛當至，亦復平治七行階路，種植行樹，帳幔床座。國王、大臣、長者、居士各從大眾，出國迎佛。一月期滿，佛與聖眾出宮臨路，王從大眾，以花散佛，周遍覆地。大眾來集，猶

【現代漢語翻譯】 現代漢語譯本：'是無依無靠者的依靠，是無處可歸者的歸宿。'

國王再次懇求佛陀：'懇請您垂憐慈悲，允許我供養您兩個月。' 佛陀仍然沒有答應。國王更加殷切，長跪合掌，流著眼淚說道：'生命難以保全，就像露珠下的燈，遇到無常的風，轉眼間就會熄滅。如今要與佛陀告別，何時才能再次見到您的尊容，希望您能接受我供養兩個月？' 佛陀仍然沒有答應。國王便投身於佛陀的腳下：'唯愿世尊特別施以大慈悲，允許弟子和大眾，供養您一個月。' 世尊不忍心拒絕，便答應了。

國王便起身，心中充滿喜悅和敬意，繞佛三圈，行禮告辭返回王宮。他命令廚房準備各種美味佳餚，務必做到精緻美好，新鮮甘甜，香氣潔凈。在宮裡張掛佈置，用絲綢綵帶和幡蓋裝飾，擺放各種珍寶床榻和坐具。打掃修繕，用香水灑地，一切準備完畢。第二天時間到了，國王在正路上，遙向世尊，燒香長跪：'佛陀，天中之天！聖者通達時機，愿您與聖眾降臨神光，到我的宮中享用素食。'

這時，世尊命令各位弟子，穿戴法衣，手持食器，前往接受國王的邀請。佛陀與聖眾一同來到王宮，國王竭盡虔誠，用鮮花香和伎樂，在宮門迎接佛陀，請入就座。國王親自供水，周遍聖眾，親手斟酌，準備各種美味飯食，新鮮潔凈，香甜可口，一切平等對待。每天供養飯食、臥具、醫藥等所需之物。他還命令外宮，修整道路，種植街道樹木；七條街道乃至江邊，都停止使用帳幔和床座，用幡蓋裝飾，如同天街一般；重新制作五百個七寶華蓋。

維耶離國（Vaisali，古印度城市）的人們，聽說佛陀將要到來，也平整修治了七條街道，種植行道樹，設定帳幔床座。國王、大臣、長者、居士各自率領大眾，出城迎接佛陀。一個月期限已滿，佛陀與聖眾走出王宮來到路邊，國王率領大眾，用鮮花散在佛陀身上，鮮花覆蓋地面。大眾聚集而來，猶如…

【English Translation】 English version: 'He is the support of the unsupported, the refuge of the homeless.'

The king entreated the Buddha again: 'May you bestow your compassionate grace and allow me to offer you sustenance for two months.' The Buddha still did not agree. The king became even more earnest, kneeling with palms together, and said with tears: 'Life is difficult to preserve, like a lamp under dew, which is extinguished in an instant by the impermanent wind. Now I must bid farewell to the Buddha, when will I ever see your revered face again? I hope you will accept my offering for two months!' The Buddha still did not agree. The king then threw himself at the Buddha's feet: 'May the World Honored One especially bestow great compassion and allow your disciples and the assembly to offer you sustenance for one month!' The World Honored One could not bear to refuse and agreed.

The king then rose, his heart filled with joy and reverence, circumambulated the Buddha three times, bowed and took his leave to return to the palace. He ordered the kitchen to prepare all kinds of delicacies, making sure they were exquisite and delicious, fresh and sweet, fragrant and clean. He decorated the palace with silk ribbons and banners, and arranged various precious beds and seats. He cleaned and repaired the palace, sprinkled the ground with fragrant water, and completed all preparations. The next day, when the time came, the king faced the World Honored One from the main road, burned incense and knelt: 'Buddha, the Heaven of Heavens! The Sage understands the time, may you and the Holy Assembly descend your divine light and come to my palace to enjoy vegetarian food.'

At that time, the World Honored One ordered his disciples to wear their Dharma robes, hold their bowls, and go to accept the king's invitation. The Buddha and the Holy Assembly came to the palace together, and the king, with utmost sincerity, welcomed the Buddha at the palace gate with flowers, incense, and music, and invited them to be seated. The king personally offered water, going around to each member of the Holy Assembly, and personally poured and served various delicious foods, fresh and clean, fragrant and sweet, treating everyone equally. He provided daily offerings of food, bedding, medicine, and other necessities. He also ordered the outer palace to repair the roads and plant street trees; all seven streets, even to the river, stopped using tents and beds, and decorated with banners, like a heavenly street; and newly made five hundred seven-jeweled canopies.

The people of Vaisali (Vaisali, an ancient Indian city), hearing that the Buddha was coming, also leveled and repaired the seven streets, planted trees, and set up tents and beds. The king, ministers, elders, and lay people each led their respective assemblies to go out of the city to welcome the Buddha. When the one-month period was over, the Buddha and the Holy Assembly left the palace and came to the road, and the king led the assembly to scatter flowers on the Buddha, covering the ground. The assembly gathered, like…

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秋水長投于大海。白明月珠校七寶蓋，王以恭敬，手執奉上，以覆世尊。佛與大眾尋路而行，至江水側。

時王上佛五百七寶蓋，大海龍王亦復敬奉五百七寶蓋，恒水諸龍亦俱上佛五百七寶蓋。時天帝釋將諸天眾亦復獻佛五百七寶蓋。時維耶離大眾迎者，服飾嚴麗，青馬、青車、青蓋、青幡，服飾皆青；赤馬、赤車，服飾皆赤；黃馬、黃車，服飾皆黃；白馬、白車，服飾皆白；黑馬、黑車，服飾皆黑；色色部別，將從無數。佛遙見之，告諸弟子：「欲知天帝出遊觀時威儀，如是。」

維耶離國，奉迎上佛五百七寶蓋，各以其蓋前至佛所，各白佛言：「佛天中天！普世覆蓋，愿受蓋施。」佛受其施，餘留一蓋。

時諸大眾，心各懷疑，不審為是宿世積德行善之報。海龍、恒龍、忉利天帝、維耶離國、羅閱祇王，各各奉上七寶妙蓋，同時俱會，又疑何故不受一蓋？

於是，阿難知眾懷疑，長跪叉手，前白佛言：「惟，天中天！大眾普疑，今日何緣，有是二千五百七寶寶蓋，同時俱至，奉上世尊，為是前世善本報乎？今現福耶？唯愿世尊，決一切疑。」

佛告阿難：「一心專聽，今當決除汝等所疑。乃往過去無央數劫時，有轉輪聖王，名曰摩調(晉言大天)，典主四域。王有千子，七寶導從

【現代漢語翻譯】 現代漢語譯本：秋水長流匯入大海。國王用飾有白明月珠的七寶傘蓋，以恭敬之心，親手奉上，遮覆於世尊之上。佛陀與大眾沿著道路前行，到達江水邊。 當時，國王敬獻給佛陀五百頂七寶傘蓋，大海龍王也同樣恭敬地奉獻了五百頂七寶傘蓋，恒河的眾龍也一起敬獻給佛陀五百頂七寶傘蓋。當時，天帝釋提桓因率領諸天眾也敬獻給佛陀五百頂七寶傘蓋。當時，毗耶離（Vaisali）的大眾前來迎接佛陀，服飾華麗，青色的馬、青色的車、青色的傘蓋、青色的旗旛，服飾都是青色；紅色的馬、紅色的車，服飾都是紅色；黃色的馬、黃色的車，服飾都是黃色；白色的馬、白色的車，服飾都是白色；黑色的馬、黑色的車，服飾都是黑色；各個**（原文如此，此處可能指不同的隊伍或組織）分別，跟隨的人數眾多。佛陀遠遠地看見他們，告訴諸位弟子：『想要知道天帝出遊時的威儀，就像這樣。』 毗耶離國（Vaisali）的人們，奉獻給佛陀五百頂七寶傘蓋，各自拿著他們的傘蓋來到佛陀面前，各自對佛陀說：『佛陀，天中之天！愿您普世覆蓋，接受我們的傘蓋施捨。』佛陀接受了他們的施捨，只留下一頂傘蓋。 當時，各位大眾，心中各自懷疑，不知道這是不是宿世積累功德行善的報應。海龍王、恒河龍王、忉利天帝（Trayastrimsa Deva）、毗耶離國（Vaisali）、羅閱祇王（Rajagriha King），各自奉獻上七寶妙蓋，同時聚集在一起，又疑惑為什麼佛陀不接受所有的傘蓋？ 於是，阿難（Ananda）知道大眾心存疑惑，長跪合掌，上前對佛陀說：『世尊，天中之天！大眾普遍疑惑，今天是什麼緣故，有這兩千五百頂七寶寶蓋，同時來到這裡，奉獻給世尊，這是前世善行的果報嗎？還是今生顯現的福德呢？希望世尊，解除一切疑惑。』 佛陀告訴阿難（Ananda）：『專心聽著，我現在就為你們解除疑惑。在過去無央數劫之前，有一位轉輪聖王，名叫摩調（Matyau）（晉語意為大天），統治著四大部洲。國王有一千個兒子，以七寶為引導。』

【English Translation】 English version: The autumn waters flow long into the great sea. The king, with reverence, offered a seven-jeweled canopy adorned with white bright moon pearls, to cover the World Honored One. The Buddha and the assembly walked along the road, arriving at the riverside. At that time, the king offered the Buddha five hundred seven-jeweled canopies, and the Dragon King of the Great Sea also reverently offered five hundred seven-jeweled canopies. The dragons of the Ganges River also together offered the Buddha five hundred seven-jeweled canopies. At that time, Sakra, Lord of the Devas (Indra), with his heavenly hosts, also offered the Buddha five hundred seven-jeweled canopies. At that time, the assembly of Vaisali (維耶離) came to greet the Buddha, their attire splendid and adorned, with blue horses, blue carriages, blue canopies, and blue banners, their attire all in blue; red horses, red carriages, their attire all in red; yellow horses, yellow carriages, their attire all in yellow; white horses, white carriages, their attire all in white; black horses, black carriages, their attire all in black; each **(the original text, possibly referring to different teams or organizations) separately, with countless followers. The Buddha saw them from afar and said to his disciples, 'If you wish to know the majesty of Sakra, Lord of the Devas (天帝釋提桓因) when he goes out for a tour, it is like this.' The people of Vaisali (維耶離) offered the Buddha five hundred seven-jeweled canopies, each with their canopy coming before the Buddha, each saying to the Buddha, 'Buddha, the Honored One among the devas! May you be universally covered, and accept our offering of canopies.' The Buddha accepted their offerings, keeping only one canopy. At that time, the assembly each had doubts in their hearts, not knowing whether this was the retribution for accumulating merit and performing good deeds in past lives. The Dragon King of the Great Sea, the Dragon King of the Ganges River, Sakra, Lord of the Devas (忉利天帝), the people of Vaisali (維耶離), and the King of Rajagriha (羅閱祇王), each offered wonderful seven-jeweled canopies, gathering together at the same time, and they also wondered why the Buddha did not accept all the canopies? Then, Ananda (阿難), knowing the doubts in the assembly's minds, knelt down, joined his palms, and stepped forward to say to the Buddha, 'World Honored One, the Honored One among the devas! The assembly is universally doubtful, what is the reason today that these two thousand five hundred seven-jeweled canopies have come here together, offered to the World Honored One, is this the reward for good deeds in past lives? Or is it the merit manifested in this life? May the World Honored One resolve all doubts.' The Buddha said to Ananda (阿難), 'Listen attentively, and I will now dispel your doubts. In the past, countless eons ago, there was a Chakravarti King (轉輪聖王) named Matyau (摩調) (translated as 'Great Heaven' in the Jin Dynasty), who ruled over the four continents. The king had a thousand sons, with seven treasures as his guide.'

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。王末少子，見其父王七寶御蓋，還問母曰：『我當何時得服此蓋，以自光飾？』母言：『惟子，王千子中汝最末小，若無大王，太子承嗣；若太子崩，以次承繼，展轉千子，汝骨朽腐，未央得蓋。』重問母曰：『無蓋望耶？』因聞有死，形骸當朽，宿福追逮，悚然心恐，惟人生世，必當有死。因報母曰：『唯愿見聽，舍家學道。』母甚愍傷，不違其愿。母告之曰：『聽汝舍家，若卿道成，要還見吾，爾乃相聽。』對曰：『如敕，道成當還。』

「即詣林藪，除剃鬚發，被著法服，靜處勤修，精進不懈，竭盡塵勞，成緣覺道。遊行諸國，縣邑村落，福度眾生。所種善本，忽憶母要，便上升空，猶如雁王，還本國宮，與母相見。闔宮大小，見道士神通，莫不歡喜。王諸婇女八萬四千，共請令住；道士慈仁，不逆一切，便受其請。諸婇女輩，于宮後園，為設廬窟，止宿其中。舉宮供養衣食、床臥、疾藥所須，朝暮禮事。

「一切世間，壯者皆老，強健必病，生者皆死。時辟支佛于其宮園，便舍壽命。舉宮婇女，薪油花香，供養以禮，斂骨起塔，朝暮禮拜，燒香然燈。

「時王大天巡四域還，臨幸後園，見有此塔，顧問侍臣：『何故有是？』婇女對曰：『此是聖王最下少子，離家學道，於此壽終，為立是

【現代漢語翻譯】 現代漢語譯本 王的小兒子，看見他的父王有七寶裝飾的御蓋，就問他的母親說：『我什麼時候才能得到這頂御蓋來裝飾自己呢？』母親說：『孩子，在父王的眾多兒子中，你是最小的一個。如果沒有大王，就由太子繼承王位；如果太子去世，就依次由其他兒子繼承。這樣輪流下去，即使你的骨頭都腐爛了，也未必能得到御蓋。』他又問母親說：『難道我沒有得到御蓋的希望了嗎？』因為聽到有死亡這件事，知道形體終將朽壞，想到過去所造的福業會追隨自己，心中感到恐懼，想到人生在世，必定會有死亡。於是告訴母親說：『希望您能允許我離開家庭去學道。』母親非常憐憫他，沒有違揹他的願望。母親告訴他說：『允許你離開家庭，如果你修道成功，一定要回來見我，我才相信你。』他回答說：『遵從您的命令，修道成功后一定回來。』 他隨即前往林中，剃除鬚髮，穿上法衣，安靜地居住並勤奮地修行，精進不懈，竭力消除塵世的煩惱，最終成就了緣覺道。他遊歷各個國家、縣城、鄉村，以福德教化眾生。在廣種善根之後，忽然想起與母親的約定，便升上天空，像雁王一樣，回到自己的國家，與母親相見。整個王宮上下，見到道士的神通，沒有不歡喜的。國王的眾多妃嬪，共有八萬四千人，一起請求他留下居住；道士慈悲仁愛，不拒絕任何人的請求，便接受了她們的請求。眾妃嬪在王宮的後花園，為他建造了住所，供他居住。整個王宮供養他衣食、床鋪、醫藥等所需之物，早晚都向他禮拜。 世間的一切，強壯的人都會衰老，強健的人必定會生病，活著的人終將死亡。當時，這位辟支佛在他的王宮花園中，便捨棄了生命。整個王宮的妃嬪，用柴火、油、鮮花、香等，以禮儀供養他，收集他的遺骨建造佛塔，早晚都禮拜，焚香點燈。 當時，國王大天巡視四方歸來，來到後花園，看見這座佛塔，詢問侍從：『為什麼這裡會有這座塔？』妃嬪回答說：『這是聖王最小的兒子，離家學道，在這裡去世，所以為他建造了這座塔。』

【English Translation】 English version The youngest son of the king, seeing his father's royal canopy adorned with seven treasures, asked his mother, 'When will I be able to wear this canopy to adorn myself?' His mother said, 'My son, among the king's many sons, you are the youngest. If there is no great king, the crown prince will inherit the throne; if the crown prince dies, the others will inherit in turn. Rotating through a thousand sons, even if your bones rot, you may not get the canopy.' He asked his mother again, 'Is there no hope for me to get the canopy?' Because he heard about death, knowing that the body would eventually decay, and thinking about the good deeds he had done in the past would follow him, he felt fear in his heart, thinking that everyone in the world must die. So he told his mother, 'I hope you will allow me to leave home to study the Way.' His mother felt very sorry for him and did not go against his wishes. His mother told him, 'I allow you to leave home, but if you succeed in your practice, you must come back to see me, and then I will believe you.' He replied, 'As you command, I will return when I succeed in my practice.' He then went to the forest, shaved his head and beard, put on the Dharma robes, lived quietly and practiced diligently, striving tirelessly, exhausting the troubles of the world, and finally attained the state of Pratyekabuddha (one who attains enlightenment on their own, without a teacher). He traveled to various countries, counties, villages, and towns, teaching sentient beings with merit. After planting many good roots, he suddenly remembered his promise to his mother, so he ascended into the sky, like a wild goose king, and returned to his country to see his mother. The entire palace, from top to bottom, was delighted to see the Taoist's (referring to the son who became a Pratyekabuddha) supernatural powers. The king's many concubines, a total of eighty-four thousand, together asked him to stay; the Taoist was compassionate and kind, and did not refuse anyone's request, so he accepted their request. The concubines built a residence for him in the back garden of the palace, where he stayed. The entire palace provided him with food, clothing, bedding, medicine, and other necessities, and paid homage to him morning and evening. Everything in the world, the strong will grow old, the healthy will get sick, and the living will die. At that time, this Pratyekabuddha (one who attains enlightenment on their own, without a teacher) gave up his life in the garden of his palace. The concubines of the entire palace used firewood, oil, flowers, and incense to make offerings to him with rituals, collected his remains to build a pagoda, and worshiped him morning and evening, burning incense and lighting lamps. At that time, King Datian (name of the king) returned from inspecting the four regions and came to the back garden. Seeing this pagoda, he asked his attendants, 'Why is there a pagoda here?' The concubines replied, 'This is the youngest son of the holy king, who left home to study the Way and died here, so we built this pagoda for him.'

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塔。』因重發問：『是誰之子？何緣舍家？』便召其母而問之曰：『是卿子耶？』對曰：『唯爾。』又復問曰：『何緣學道？』其母白王：『是兒往昔見王出遊，即還見問：「王七寶蓋，不審何時在我上旋？」妾便告言：「太子應繼，承嗣聖王，展轉千子，汝骨朽敗，永無蓋望。」子聞妾言，慘然畏死，求行學道。妾輒聽之，勤學道成。妾等請住供養盡壽，建立此塔。』王復問曰：『子以蓋故，行學道耶！』對曰：『如是。』

「王愍其子不得蓋故，學道盡壽，生不得蓋，今便以蓋，覆其塔上。王因發願：『今以此蓋，奉得道塔，緣是福報，愿成佛道，濟度眾生生老病死。』王心悚然，知世非常，無免死者，因立太子，承嗣聖位。王舍四域、七寶、千子、八萬四千後宮婇女，除剃鬚發，行作沙門，靜處學道，修四凈行，慈悲喜護，畢其形壽，上生梵天。」

佛告大眾：「于卿等意，所志云何？王大天者，豈異人乎？莫造斯觀，則吾是也。時以一蓋，上緣覺塔，緣是福報，於此地上為轉輪王，不可稱數。上為天王，天上世間，受福無限。一蓋余福，吾應於世二千五百返為轉輪王，主四天下。」

阿難又問：「世尊！何故不受一蓋？」

佛言：「是吾一世轉輪王福，所以舍置而不受者，以此福報

【現代漢語翻譯】 『塔。』因此國王再次發問：『他是誰的兒子？因為什麼原因離家？』於是便召來他的母親詢問說：『這是你的兒子嗎？』回答說：『是的。』又問：『因為什麼原因學道？』他的母親告訴國王：『這孩子過去看見大王您出遊，回來就問：「大王您的七寶華蓋，不知什麼時候才能在我頭上旋轉？」我便告訴他說：「太子應該繼承王位，承嗣聖王，輾轉經歷千代，即使你骨朽身死，也永遠沒有希望得到華蓋。」兒子聽了我的話，非常害怕死亡，請求出家學道。我便聽從了他，他勤奮學習最終得道。我們請求留在這裡供養他直到壽命終結，並建立這座塔。』國王又問：『你因為華蓋的緣故，才出家學道的嗎？』回答說：『是的。』 國王憐憫他的兒子因為得不到華蓋的緣故，學道直到終老，活著的時候得不到華蓋，現在就用華蓋，覆蓋在他的塔上。國王因此發願：『現在用這個華蓋，供奉得道的塔，因為這個福報，愿我成就佛道，救濟眾生脫離生老病死。』國王內心感到恐懼，知道世事無常，沒有人能免於死亡，於是立太子，繼承王位。國王捨棄四域、七寶、千子、八萬四千後宮婇女，剃除鬚髮，出家做沙門，安靜地修習佛道，修習四凈行，慈悲喜捨，直到壽命終結，往生到梵天。』 佛告訴大眾：『你們認為，這位國王大天是誰呢？難道是別人嗎？不要這樣認為，就是我啊。當時因為一個華蓋，供養緣覺塔，因為這個福報，在這個地上做了無數次的轉輪王。在天上做天王，天上人間，享受無盡的福報。一個華蓋的剩餘福報，我應該在世間二千五百次做轉輪王，統治四天下。』 阿難又問：『世尊！為什麼不受用一個華蓋的福報呢？』 佛說：『那是我一世轉輪王的福報，之所以捨棄而不受用，是因為這個福報……』

【English Translation】 『Stupa.』 Thereupon, the king asked again: 『Whose son is he? What is the reason for leaving home?』 Then he summoned his mother and asked, 『Is this your son?』 She replied, 『Yes, he is.』 He further asked, 『What is the reason for studying the Dao (the Way)?』 His mother told the king, 『This child once saw Your Majesty on a tour, and upon returning, he asked, 「When will the King』s Seven-Jeweled Canopy (Qī bǎo gài) (Seven-Jeweled Canopy) rotate above my head?」 I then told him, 「The crown prince should inherit the throne, succeeding the Holy King, passing through thousands of generations. Even if your bones decay, you will never have the hope of obtaining the canopy.」 Upon hearing my words, the child became terrified of death and sought to practice the Dao. I then allowed him, and he diligently studied and attained the Dao. We request to stay here to support him until the end of our lives and to build this stupa.』 The king then asked, 『Did you leave home to study the Dao because of the canopy?』 He replied, 『Yes, it is so.』 The king, pitying his son for studying the Dao until old age because he could not obtain the canopy, and not obtaining the canopy while alive, now uses the canopy to cover his stupa. The king then made a vow: 『Now, with this canopy, I offer it to the stupa of the one who attained the Dao. Because of this merit, may I attain Buddhahood and deliver sentient beings from birth, old age, sickness, and death.』 The king felt a sense of awe, knowing that the world is impermanent and no one can escape death. Therefore, he established the crown prince to inherit the throne. The king abandoned the four realms, the seven treasures, the thousand sons, and the eighty-four thousand concubines of the harem, shaved his head and beard, became a Shramana (Śrāmaṇa) (a wandering ascetic), quietly studied the Dao, practiced the Four Pure Conducts (sì jìng xíng), loving-kindness, compassion, joy, and equanimity, until the end of his life, and was reborn in the Brahma Heaven.』 The Buddha told the assembly, 『What do you think, who is this King Datian (Dàtiān) (Great Heaven)? Is he someone else? Do not think so, for it is I. At that time, because of a single canopy, I made offerings to the Pratyekabuddha (Yuánjué) (Solitary Buddha)'s stupa. Because of this merit, I became a Chakravartin (zhuǎnlún wáng) (Wheel-Turning King) countless times on this earth. I became a Deva King (tiānwáng) (Heavenly King) in the heavens, enjoying endless blessings in both the heavens and the human world. The remaining merit of a single canopy should cause me to be a Chakravartin two thousand five hundred times in the world, ruling the four continents.』 Ananda (Ānán) (One of the ten principal disciples of the Buddha) then asked, 『World Honored One (Shìzūn) (an epithet of the Buddha), why did you not accept the merit of a single canopy?』 The Buddha said, 『That was the merit of my lifetime as a Chakravartin. The reason I abandoned it and did not accept it is because of this merit...』

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，施后末世受吾法化為弟子者、學士、學女，欲令此等不乏衣食、床臥、疾藥。過去諸佛，法沒盡時，其有學道，或因恐怖、或因饑窮，不得行道。正法沒盡，其有末世，于吾法化，舍家學道，被服法衣，稱佛為師，畜妻養子，此等皆尚得人供養，何況精勤修奉禁戒，守凈行者，至吾法盡不得供養耶？」

羅閱祇王，敕其部界，令于江上更造新橋，佛與聖眾得乘度江。維耶離國亦復造橋，欲使佛過。恒水、諸龍還相交編結龍為橋，請佛乘度。時佛思惟：「若乘羅閱祇所造橋度，恐維耶離國及諸龍王心懷微恨。乘維耶離所造橋度，恐阿阇世及龍懷恨。欲乘龍橋，恐二王有恨。」佛又思惟：「今當分身，令於三橋皆有佛過。」

佛垂臨橋，王阿阇世與其將從數億眾生，香花雜寶伎樂，供養佛法聖眾。王與群臣一切大眾，數億千人，五體投地，自歸悔過，垂泣送佛。佛現神化，於二王橋及諸龍橋，皆現有佛與聖眾俱，天、龍、鬼神乘橋度江。王舍國王、維耶離王、恒水諸龍，各自見其所作橋上，佛將大眾乘橋度江；各不知見更有佛在余橋上，獨自見橋，佛登度江。

佛適度江已竟，見八萬四千餓鬼，身出煙火。其中未得道者，見此火皆恐怖，是何大火？譬如燒其大山，見此大火，或來近水，或遠於水。阿

【現代漢語翻譯】 現代漢語譯本：'施捨之後，在末法時代接受我的教化成為弟子的學士和學女們，希望這些人不缺乏衣食、床鋪臥具和醫藥。過去的諸佛，正法滅盡之時，那些修道之人，有的因為恐懼，有的因為飢餓貧窮，無法修行。正法滅盡之後，在末法時代，於我的教化中，捨棄家庭出家修道，身穿袈裟，稱佛為師，卻蓄養妻子兒女，這樣的人尚且能夠得到人們的供養，更何況那些精勤修行，奉持戒律，守護清凈行為的人，難道到了我的正法滅盡之時反而得不到供養嗎？' 羅閱祇王（Rāmagṛha，國王名），命令他的管轄區域內，在江上重新建造新橋，以便佛陀和聖眾能夠乘坐渡江。維耶離國（Vaiśālī，古印度城市）也建造橋樑，希望佛陀從此經過。恒河（Ganges River）的諸龍互相交織，編結成龍橋，邀請佛陀乘坐渡河。當時佛陀心想：『如果乘坐羅閱祇王所建造的橋渡河，恐怕維耶離國和諸龍王心懷怨恨。如果乘坐維耶離國所建造的橋渡河，恐怕阿阇世王（Ajātaśatru，國王名）和龍王懷恨。如果乘坐龍橋，恐怕兩位國王心懷怨恨。』佛陀又想：『現在應當分身，讓三座橋上都有佛陀經過。』 佛陀將要來到橋邊時，阿阇世王和他的將領以及數億眾生，用香花、各種珍寶和伎樂，供養佛法和聖眾。國王和群臣以及一切大眾，數億千人，五體投地，懺悔自己的過錯，流著眼淚送別佛陀。佛陀顯現神變，在兩位國王所造的橋以及諸龍所造的橋上，都顯現有佛陀和聖眾一起，天、龍、鬼神乘坐橋樑渡江。王舍城（Rāmagṛha，古印度城市）國王、維耶離國王、恒河的諸龍，各自看見自己所建造的橋上，佛陀帶領大眾乘坐橋樑渡江；各自都不知道還另有佛陀在其他的橋上，只是看見自己所造的橋，佛陀登橋渡江。 佛陀剛剛渡江完畢，看見八萬四千餓鬼，身上冒出煙火。其中沒有得道的餓鬼，看見這火焰都感到恐懼，這是什麼大火？就像燃燒大山一樣，看見這大火，有的靠近水邊，有的遠離水邊。阿

【English Translation】 English version: 'After giving, in the future age when my Dharma is accepted and disciples, scholars, and women scholars are made, I wish to ensure that these people do not lack clothing, food, bedding, and medicine. When the Dharma of past Buddhas was about to end, those who practiced the Way, some due to fear, some due to hunger and poverty, were unable to practice. After the Proper Dharma has ended, in the future age, those who renounce their homes to practice the Way in my Dharma, wearing Dharma robes, calling the Buddha their teacher, yet keeping wives and raising children, even these people are still able to receive offerings from others. How much more so should those who diligently practice and uphold the precepts, guarding pure conduct, not receive offerings until my Dharma ends?' King Rāmagṛha (Rāmagṛha, name of a king) ordered his territory to build a new bridge over the river, so that the Buddha and the Sangha could cross. The country of Vaiśālī (Vaiśālī, an ancient Indian city) also built a bridge, hoping that the Buddha would pass through it. The Nāgas (dragons) of the Ganges River (Ganges River) intertwined and braided themselves into a dragon bridge, inviting the Buddha to cross. At that time, the Buddha thought: 'If I cross on the bridge built by King Rāmagṛha, I fear that the country of Vaiśālī and the Nāga kings will harbor resentment. If I cross on the bridge built by the country of Vaiśālī, I fear that King Ajātaśatru (Ajātaśatru, name of a king) and the Nāgas will harbor resentment. If I cross on the dragon bridge, I fear that both kings will harbor resentment.' The Buddha then thought: 'Now I should manifest multiple bodies, so that there will be a Buddha crossing on all three bridges.' As the Buddha was about to approach the bridge, King Ajātaśatru and his generals, along with hundreds of millions of beings, offered incense, flowers, various treasures, and music to the Buddha, the Dharma, and the Sangha. The king, his ministers, and all the masses, hundreds of millions of people, prostrated themselves with their five limbs touching the ground, repented of their faults, and tearfully bid farewell to the Buddha. The Buddha manifested a divine transformation, and on the bridges built by the two kings and the bridge built by the Nāgas, there appeared a Buddha and the Sangha together, with devas, nāgas, and spirits crossing the river on the bridges. The king of Rāmagṛha (Rāmagṛha, an ancient Indian city), the king of Vaiśālī, and the Nāgas of the Ganges River, each saw the Buddha leading the Sangha across the river on the bridge they had built; each did not know that there was another Buddha on the other bridges, but only saw the Buddha ascending and crossing the river on their own bridge. As soon as the Buddha had finished crossing the river, he saw eighty-four thousand hungry ghosts, with smoke and fire coming from their bodies. Those among them who had not attained the Way were terrified upon seeing this fire. What great fire is this? It is like burning a great mountain. Seeing this great fire, some approached the water, and some stayed far away from the water. A

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難悉知一切人意，長跪叉手，白佛言：「佛天中天！佛至尊至重，天上天下最尊，一切眾生見此火者，無不恐怖。此何等火？愿佛為一切眾生，說此何等之火。」

佛語阿難：「此今餓鬼，先世不逢佛，亦不聞法，亦不見比丘僧，亦不知世間有罪福，生為餓鬼。」如今見佛，奔趣歸向，皆為頭面著地，長跪叉手，白佛言：「佛天中天！至尊至重，天上天下憐愍一切眾生、蠉飛、蠕動有形之類，佛為一切眾生之父母。使我墮餓鬼，佛度我，我亦如一切眾生之類。」

佛亦知餓鬼先世所種，佛為一切眾生故，問餓鬼：「前世所種行，今為餓鬼？」餓鬼曰：「先身雖見佛，不知有佛；雖見法，不知有法；雖見比丘僧，不知有比丘僧。我亦不作福，教他人亦不作福，作福有何等福？不作福有何種罪？見人作福，言恒笑之。見人作罪，意常歡喜。」

佛問餓鬼：「生此餓鬼之中以來，至今更歷幾百年歲？」餓鬼報言：「我生中七萬歲。」

佛問餓鬼：「生中七萬歲，食飲何種？為得何食？」餓鬼報言：「我先世種行至惡，遇值小水，即化不見。至於大水，便為鬼神、龍、羅剎所逐，言：『汝先世種惡，今何以來近此江海？』雖值大龍普天放雨，謂呼得雨漬其身，方便礫石熱沙，或值炭火以墮其身。」

【現代漢語翻譯】 現代漢語譯本： 難悉知一切人的心意，（餓鬼）長跪合掌，稟告佛說：『佛啊，天中之天！（對佛的尊稱）佛是至尊至重的，天上天下最為尊貴，一切眾生見到這種火焰，沒有不感到恐怖的。這是什麼火？希望佛為一切眾生，解說這是什麼火。』

佛告訴阿難（Ananda）：『這些是餓鬼，前世沒有遇到佛，也沒有聽聞佛法，也沒有見到比丘僧（bhiksu-samgha，出家僧團），也不知道世間有罪有福，所以才轉生為餓鬼。』如今見到佛，奔跑前來歸向，都以頭面觸地，長跪合掌，稟告佛說：『佛啊，天中之天！至尊至重，天上天下憐憫一切眾生、蠉飛蠕動有形之物，佛是一切眾生的父母。我墮落為餓鬼，希望佛能救度我，我也像一切眾生一樣。』

佛也知道餓鬼前世所種下的因，佛爲了所有眾生的緣故，問餓鬼：『前世種下什麼行為，今生才成為餓鬼？』餓鬼說：『前世雖然見到佛，卻不知道有佛；雖然見到法，卻不知道有法；雖然見到比丘僧，卻不知道有比丘僧。我也不做善事，教他人也不做善事，（我以為）做善事有什麼福報？不做善事有什麼罪過？見到別人做善事，常常嘲笑他們。見到別人作惡，心裡常常歡喜。』

佛問餓鬼：『自從轉生到這餓鬼道中以來，至今已經過了多少百年？』餓鬼回答說：『我生於此已經七萬歲了。』

佛問餓鬼：『在這七萬年中，你吃喝什麼？能得到什麼食物？』餓鬼回答說：『我前世種下的行為極其惡劣，遇到小水，立刻化為烏有。遇到大水，便被鬼神、龍（naga）、羅剎（raksasa）驅趕，說：「你前世種下惡因，如今為何靠近這江海？」即使遇到大龍在普天降雨，也無法得到雨水滋潤身體，只能遇到礫石熱沙，或者炭火落在身上。』

【English Translation】 English version: Difficult to fully know the minds of all people, (the hungry ghost) knelt with palms together, and said to the Buddha: 'Buddha, the Buddha among heavens! (a respectful title for the Buddha) The Buddha is the most supreme and revered, the most honored in heaven and earth. All beings who see this fire cannot help but be terrified. What kind of fire is this? May the Buddha explain to all beings what kind of fire this is.'

The Buddha said to Ananda: 'These are hungry ghosts who, in their previous lives, did not encounter the Buddha, nor did they hear the Dharma, nor did they see the bhiksu-samgha (community of monks), nor did they know that there were merits and demerits in the world, and therefore were reborn as hungry ghosts.' Now, seeing the Buddha, they run and turn to him, prostrating with their heads to the ground, kneeling with palms together, and saying to the Buddha: 'Buddha, the Buddha among heavens! The most supreme and revered, in heaven and earth, have compassion for all beings, including all creatures that crawl and wriggle. The Buddha is the parent of all beings. I have fallen into the realm of hungry ghosts, may the Buddha deliver me, and may I be like all other beings.'

The Buddha also knew the causes planted by the hungry ghosts in their previous lives. For the sake of all beings, the Buddha asked the hungry ghost: 'What actions did you plant in your previous life that have caused you to become a hungry ghost in this life?' The hungry ghost said: 'In my previous life, although I saw the Buddha, I did not know there was a Buddha; although I saw the Dharma, I did not know there was a Dharma; although I saw the bhiksu-samgha, I did not know there was a bhiksu-samgha. I also did not do good deeds, nor did I teach others to do good deeds. (I thought) What merit is there in doing good deeds? What demerit is there in not doing good deeds? When I saw others doing good deeds, I often laughed at them. When I saw others doing evil, my heart was often filled with joy.'

The Buddha asked the hungry ghost: 'Since being reborn into this realm of hungry ghosts, how many hundreds of years have passed?' The hungry ghost replied: 'I have been born here for seventy thousand years.'

The Buddha asked the hungry ghost: 'In these seventy thousand years, what do you eat and drink? What food can you obtain?' The hungry ghost replied: 'The actions I planted in my previous life were extremely evil. When I encounter a small amount of water, it immediately vanishes. When I encounter a large amount of water, I am chased away by ghosts, gods, nagas (dragons), and raksasas (demons), who say: "You planted evil causes in your previous life, why do you now approach this river and sea?" Even if the great nagas send down rain across the sky, I cannot obtain rain to moisten my body, but only encounter gravel, hot sand, or burning coals falling upon me.'

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佛問餓鬼：「生中七萬歲，由來飲食何等？」餓鬼報佛言：「或有世間父母、親里，稱其名字，為作追福者，便小得食；不作福者，不得飲食。」諸餓鬼叉手白佛言：「從來飢渴。佛天中天慈愍一切眾生，今賜餓鬼小飲食。」

佛語阿難：「捉缽取水，用佈施餓鬼。」阿難便捉缽取水，與餓鬼。

餓鬼白佛言：「今此一缽水，不飽一人，況乃八萬四千！」

佛語諸餓鬼：「八萬四千捉此缽水，至心佈施佛及諸弟子。」諸八萬四千餓鬼捉此缽水，長跪佈施：「以我先世不佈施，今生餓鬼中。如今無所有，持此缽水，佈施佛及諸弟子，使諸餓鬼緣此功德遠離三惡道，后所生得師如佛無異。」餓鬼過水與阿難，阿難捉水與佛嘗一口，過與千二百五十弟子各嘗一口。

佛語諸餓鬼：「入大江飲水，並可洗浴。」江海龍、鬼神遮不得洗浴、飲水。佛語海龍王及諸鬼神：「無極之水，何以愛惜？」諸龍、鬼神言：「不惜此水，以餓鬼不凈故。」佛語海龍王、鬼神：「卿身自從無數劫以來，亦作此身，愛惜無極之水，卿后還作此身，以慳貪故，生為餓鬼。」諸海龍王、鬼神聞佛言，盡還入海，聽諸餓鬼盡得飲水飽滿、洗浴。還出，繞佛三匝，為佛作禮，叉手白佛言：「佛天中天！知當來過去，何時當

【現代漢語翻譯】 現代漢語譯本 佛陀問餓鬼：『你們出生以來已經七萬歲了，一直以來都吃些什麼？』餓鬼回答佛陀說：『有時世間的父母、親戚，稱念我們的名字，為我們做追福的事情，我們就能稍微得到一些食物；不做這些善事，就得不到飲食。』眾餓鬼合掌對佛陀說：『我們一直以來都飢渴難耐。佛陀是天中之天，慈悲憐憫一切眾生，現在請賜予餓鬼們一些飲食。』 佛陀告訴阿難：『拿著缽取水，用來佈施給餓鬼。』阿難便拿著缽取水，給予餓鬼。 餓鬼對佛陀說：『現在這一缽水，連一個人都不能飽，更何況是八萬四千個餓鬼！』 佛陀告訴眾餓鬼：『八萬四千個餓鬼拿著這缽水，以至誠的心佈施給佛陀以及各位弟子。』這八萬四千個餓鬼拿著這缽水，長跪著佈施：『因為我前世不佈施，今生才墮入餓鬼道中。如今我一無所有，拿著這缽水，佈施給佛陀以及各位弟子，愿各位餓鬼憑藉這個功德遠離三惡道，將來所出生的老師如同佛陀一樣沒有差別。』餓鬼將水遞給阿難，阿難接過水給佛陀嚐了一口，然後分給一千二百五十位弟子每人嚐了一口。 佛陀告訴眾餓鬼：『進入大江中飲水，並且可以洗浴。』江海中的龍、鬼神不能阻止你們洗浴、飲水。佛陀告訴海龍王以及各位鬼神：『無盡的水，為什麼要吝惜呢？』眾龍、鬼神說：『不是吝惜這些水，而是因為餓鬼不乾淨。』佛陀告訴海龍王、鬼神：『你們自身從無數劫以來，也曾做過這樣的身體，吝惜無盡的水，你們以後還會做這樣的身體，因為慳吝貪婪的緣故，轉生為餓鬼。』眾海龍王、鬼神聽了佛陀的話，都回到海中，聽任眾餓鬼盡情地飲水飽滿、洗浴。之後，餓鬼們出來，繞佛三圈，向佛陀作禮，合掌對佛陀說：『佛陀是天中之天！知道未來和過去，什麼時候才能……』

【English Translation】 English version The Buddha asked the hungry ghosts: 'For seventy thousand years since your birth, what have you been eating?' The hungry ghosts replied to the Buddha: 'Sometimes, when worldly parents and relatives call out our names and perform meritorious deeds for us, we can get a little food; if they don't perform meritorious deeds, we cannot get any food.' All the hungry ghosts, with their palms together, said to the Buddha: 'We have always been hungry and thirsty. The Buddha, the most honored among gods, is compassionate to all sentient beings. Please grant us hungry ghosts a little food and drink now.' The Buddha said to Ānanda (a principal disciple of the Buddha): 'Take your bowl and fetch water to give to the hungry ghosts.' Ānanda then took his bowl, fetched water, and gave it to the hungry ghosts. The hungry ghosts said to the Buddha: 'This one bowl of water is not enough to satisfy even one person, let alone eighty-four thousand!' The Buddha said to the hungry ghosts: 'Let eighty-four thousand of you take this bowl of water and, with sincere hearts, offer it to the Buddha and all the disciples.' These eighty-four thousand hungry ghosts took the bowl of water, knelt down, and made the offering: 'Because we did not give alms in our past lives, we are now reborn as hungry ghosts. Now that we have nothing, we offer this bowl of water to the Buddha and all the disciples, so that all hungry ghosts, through this merit, may be far away from the three evil realms, and the teachers we encounter in future lives will be no different from the Buddha.' The hungry ghosts passed the water to Ānanda, who took the water and gave the Buddha a sip, and then passed it on to the one thousand two hundred and fifty disciples, each of whom took a sip. The Buddha said to the hungry ghosts: 'Enter the great river to drink water and bathe.' The nāgas (serpent deities), ghosts, and spirits of the rivers and seas cannot prevent you from bathing and drinking. The Buddha said to the nāga king and all the ghosts and spirits: 'Why be stingy with limitless water?' The nāgas, ghosts, and spirits said: 'It is not that we are stingy with the water, but because the hungry ghosts are unclean.' The Buddha said to the nāga king and the ghosts and spirits: 'You yourselves, from countless kalpas (eons) ago, have also taken on such bodies, being stingy with limitless water. You will still take on such bodies in the future, and because of stinginess and greed, you will be reborn as hungry ghosts.' All the nāga kings and spirits, hearing the Buddha's words, returned to the sea, allowing all the hungry ghosts to drink their fill and bathe. Afterwards, they came out, circled the Buddha three times, paid homage to the Buddha, and, with their palms together, said to the Buddha: 'Buddha, the most honored among gods! Knowing the future and the past, when will we...'

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脫此餓鬼之身？」佛言：「以一缽水故，后當彌勒佛出世，人壽八萬四千歲，現諸餓鬼盡得人身，皆得阿羅漢道；其諸眾會，聞此佈施功德者，皆得正真道意。」諸一切餓鬼繞佛三匝，作禮而去。

維耶離國諸王、大臣、長者、居士、國人無數，五體作禮，自投佛足，歸命三寶，香花伎樂，繒蓋幢幡，奉迎世尊華遍覆地，尋路供養，日日不絕，至於國城。佛與聖眾、天、龍、鬼神往于城門，以金色臂德相之手，觸城門閫，以梵清凈八種之聲，而說偈言：

「諸有眾生類，　　在土界中者， 　行住于地上，　　及虛空中者， 　慈愛于眾生，　　令各安休息， 　晝夜勤專精，　　奉行眾善法。」

說此偈已，地即為之六返大動，佛便入城。空中鬼神，升空退散；地行鬼神，爭門競出，城門不容，各各奔突，崩城而出。於時城中，諸有不凈，廁穢臭惡，下沉入地，高卑相從，溝坑皆平。盲視聾聽，啞語躄行，狂者得正，病者除愈。像馬牛畜，悲鳴相和，箜篌樂器，不鼓自鳴，宮商調和。婦女珠環，相𢾊妙響，器物𤬪罌，自然有聲，柔軟和暢，妙法之音。地中伏藏，自然發出。一切眾生如遭熱渴得清涼水，服飲澡浴泰然穌息；舉城眾病，除愈解脫，亦復如是。

佛與大眾便還出城，垂大慈哀，欲為

【現代漢語翻譯】 現代漢語譯本 『如何才能脫離這餓鬼之身？』佛說：『因為一缽水的緣故，將來彌勒佛（Maitreya Buddha）出世時，人們的壽命有八萬四千歲，那時所有的餓鬼都能得到人身，並且都能證得阿羅漢（Arhat）的果位；那些聽聞這次佈施功德的眾會，都能得到真正的覺悟。』所有餓鬼都繞佛三圈，行禮后離去。

維耶離國（Vaisali）的各位國王、大臣、長者、居士以及無數百姓，五體投地，將身體投向佛的腳下，歸依三寶（Triratna），用香花伎樂、繒蓋幢幡，迎接世尊（Lokajyestha），用鮮花遍佈地面，沿著道路供養，日日不斷，直到國都。佛與聖眾、天、龍、鬼神來到城門，用具有金色臂德相的手，觸控城門的門檻，用梵天清凈的八種聲音，說了這首偈語：

『所有眾生種類， 在這土地世界中的， 行走居住在地上， 以及虛空中的， 慈愛一切眾生， 讓他們各自安息， 日夜勤奮專精， 奉行各種善法。』

說完這首偈語后，大地因此六次震動，佛便進入城中。空中的鬼神，升空退散；地上的鬼神，爭先恐後地從城門涌出，城門容納不下，各自奔突，衝破城墻而出。當時城中所有不乾淨的東西，廁所污穢臭氣，都下沉到地底，高低不平的地方變得平坦，溝壑都填平了。瞎子能看見，聾子能聽見，啞巴能說話，跛子能行走，瘋癲的人恢復正常，生病的人痊癒。大象、馬、牛等牲畜，發出悲鳴的聲音相互應和，箜篌等樂器，不用敲打自己發出聲音，宮商等音調和諧。婦女的珠環，相互碰撞發出美妙的響聲，器物瓦罐，自然發出聲音，柔和流暢，是美妙佛法的聲音。地中的伏藏，自然涌現出來。一切眾生如同遭遇炎熱乾渴得到清涼的水，飲用洗浴后泰然甦醒休息；全城百姓的疾病，都痊癒解脫，也是如此。

佛與大眾便返回城外，垂憐大慈悲，想要

【English Translation】 English version 'How can I escape from this preta (hungry ghost) body?' The Buddha said, 'Because of one bowl of water, in the future when Maitreya Buddha (the future Buddha) appears in the world, people will live to be eighty-four thousand years old. At that time, all the pretas will be reborn as humans, and all will attain the state of Arhat (one who has attained Nirvana); those who hear of the merit of this offering will all attain true enlightenment.' All the pretas circled the Buddha three times, paid their respects, and departed.

The kings, ministers, elders, laypeople, and countless citizens of the country of Vaisali (an ancient city in India), prostrated themselves, throwing their bodies at the Buddha's feet, taking refuge in the Three Jewels (Buddha, Dharma, Sangha), using fragrant flowers, music, silken canopies, and banners to welcome the World Honored One (Buddha), covering the ground with flowers, offering along the road, day after day, until the capital city. The Buddha, with the holy assembly, devas (gods), nagas (dragons), and spirits, arrived at the city gate. With his golden arm adorned with auspicious marks, he touched the threshold of the city gate, and with the pure eightfold voice of Brahma, he spoke this verse:

'All beings of every kind, Who dwell within this earthly realm, Walking and dwelling on the earth, And in the empty sky, Loving all living beings, Let each find peaceful rest, Day and night, diligently and attentively, Practicing all good dharmas.'

After speaking this verse, the earth shook six times. The Buddha then entered the city. The spirits in the sky ascended and dispersed; the earth-bound spirits rushed out of the city gate, but the gate could not accommodate them all, so they rushed and broke through the city walls. At that time, all the impurities in the city, the filth and stench of toilets, sank into the ground, the high places became level, and the ditches were filled. The blind could see, the deaf could hear, the mute could speak, the lame could walk, the insane became sane, and the sick were healed. Elephants, horses, and cattle cried out in harmony, and the konghou (a Chinese harp) and other musical instruments played themselves without being struck, with harmonious melodies. The pearl rings of women collided, producing wonderful sounds, and vessels and jars naturally made sounds, soft and harmonious, the sound of wonderful Dharma. Hidden treasures in the earth naturally emerged. All beings were like those who, suffering from heat and thirst, obtained cool water, drinking, bathing, and resting peacefully; the diseases of the entire city were healed and relieved, just like that.

The Buddha and the assembly then returned out of the city, extending great compassion, desiring to

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眾生施大擁護，繞城周匝，門門咒愿，敷演妙法，除兇致祥，普國疾患，災疫悉除，國界盡安。

於是，才明前禮佛足，長跪叉手，白世尊言：「前許垂愍，唯愿明日與諸大眾，愍眾生故，回光顧臨至舍蔬食。」佛默聽許。歡喜踴躍，右繞三匝，禮佛而退。歸家供辦百味飯食，清凈香潔，色鮮味甘，嚴飾家裡懸繒幡蓋，床坐綩綖，香汁灑地，散花燒香。供裝置辦，遙于門中，長跪燒香，遙白佛言：「幸時降神。」

爾時，世尊敕諸弟子，著衣持缽，行詣長者才明受請。即到其門，才明肅恭，花香伎樂，請佛入舍，佛與聖眾，以次就位。於時，才明執持金瓶，躬行澡水，手自斟酌，上下平等。飯食畢訖，重行澡水，長跪叉手，前白佛言：「唯愿世尊，垂四等心，更受三日如今之請。」佛默便許。於是，才明供佛聖眾，種種香潔，如其初日。四日已竟，以金色疊價直十萬，次到上座，九萬價疊，以次轉下，末下坐者萬錢價疊，以為噠嚫。

其妻即起，長跪叉手，白世尊曰：「惟天中天，慈加人物，愿留神光，受賤妾請，更住四日。」佛默然許。其妻供養，初日後日，至於四日，飯食香潔，等無差異。四日已竟，又以金色十萬價疊，奉上世尊，次九萬疊，最下萬錢。

時才明子，起至佛前，長跪叉

【現代漢語翻譯】 現代漢語譯本：眾生給予極大的擁護，環繞城池，在各個城門誦咒祈福，宣講微妙的佛法，消除兇險帶來吉祥，使全國的疾病和災疫全部消除，國家境內完全安寧。

這時，才明（Caiming，人名）上前禮拜佛的腳，長跪合掌，對世尊說：『之前世尊您答應垂憐，只希望明天您能與各位大眾，爲了憐憫眾生的緣故，回過頭來光臨寒舍享用素食。』佛默許了。才明歡喜雀躍，右繞佛三圈，禮拜佛後退下。回家準備各種美味的飯食，清凈香潔，顏色鮮艷味道甘美，精心裝飾家裡，懸掛綢緞幡蓋，鋪設舒適的床座，用香水灑地，散花焚香。供品裝置完畢，在門前遙遙長跪燒香，遙對佛說：『希望佛能按時降臨。』

當時，世尊敕令各位弟子，穿好袈裟，拿著缽，前往長者才明處接受邀請。隨即到達他家門前，才明恭敬地用鮮花香和音樂迎接，請佛進入家中，佛與聖眾依次就座。這時，才明拿著金瓶，親自為大家倒水洗手，親手斟酌，對上對下都一樣平等。飯食完畢后，再次為大家倒水洗手，長跪合掌，上前對佛說：『希望世尊，垂憐四種平等之心，再接受三天像今天這樣的邀請。』佛默許了。於是，才明供養佛和聖眾，各種香潔的物品，如同第一天一樣。四天結束后，用金色的、價值十萬的疊（die，一種布）獻給世尊，然後是價值九萬的疊獻給上座，依次往下，最後一位下座得到價值一萬錢的疊，作為噠嚫（dachen，供養）。

他的妻子隨即起身，長跪合掌，對世尊說：『惟有天中之天（tianzhongzhitian，對佛的尊稱），慈悲加於人和萬物，希望您能留下神光，接受卑賤妾的邀請，再住四天。』佛默然應允。他的妻子供養佛，從第一天到最後一天，四天的飯食香潔，沒有絲毫差異。四天結束后，又用價值十萬的金色的疊，奉獻給世尊，其次是九萬的疊，最下等的是一萬錢的疊。

這時，才明的兒子起身來到佛前，長跪合掌。

【English Translation】 English version: The sentient beings offered great protection, encircling the city, chanting blessings at each gate, expounding the wonderful Dharma, eliminating misfortune and bringing auspiciousness, so that all diseases and plagues in the country were eradicated, and the national boundaries were completely peaceful.

At this time, Caiming (Caiming, a personal name) stepped forward, prostrated at the Buddha's feet, knelt with palms together, and said to the World Honored One: 'Previously, you, World Honored One, promised to have compassion, and only hope that tomorrow you can, with all the great assembly, turn your light and grace to visit my humble abode for a vegetarian meal, for the sake of compassion for sentient beings.' The Buddha silently agreed. Caiming rejoiced and leaped, circumambulated the Buddha three times to the right, bowed to the Buddha, and retreated. He returned home to prepare all kinds of delicious meals, pure and fragrant, with bright colors and sweet tastes, carefully decorating the house, hanging silk banners and canopies, laying comfortable beds, sprinkling the ground with fragrant water, scattering flowers and burning incense. With the offerings prepared, he knelt and burned incense remotely at the door, saying remotely to the Buddha: 'I hope the Buddha will descend on time.'

At that time, the World Honored One ordered his disciples to put on their robes, carry their bowls, and go to the elder Caiming to accept the invitation. They immediately arrived at his door, where Caiming respectfully greeted them with flowers, incense, and music, inviting the Buddha into the house. The Buddha and the holy assembly took their seats in order. At this time, Caiming held a golden vase and personally poured water for everyone to wash their hands, personally pouring and measuring, equally for those above and below. After the meal was finished, he poured water again for everyone to wash their hands, knelt with palms together, and stepped forward to say to the Buddha: 'I hope the World Honored One will have the four equal minds and accept three more days of invitations like today.' The Buddha silently agreed. Thereupon, Caiming offered the Buddha and the holy assembly all kinds of fragrant and pure items, just like the first day. After the four days were over, he offered a golden die (die, a kind of cloth) worth 100,000 to the World Honored One, then a die worth 90,000 to the senior seat, and so on down the line, with the last seat receiving a die worth 10,000 coins as a dachen (dachen, offering).

His wife then rose, knelt with palms together, and said to the World Honored One: 'Only the Tianzhongzhitian (Tianzhongzhitian, a respectful title for the Buddha), has compassion for people and all things. I hope you will leave your divine light and accept the invitation of this humble concubine to stay for four more days.' The Buddha silently agreed. His wife made offerings to the Buddha, from the first day to the last day, the meals for the four days were fragrant and pure, without any difference. After the four days were over, she again offered a golden die worth 100,000 to the World Honored One, then a die worth 90,000, and the lowest a die worth 10,000 coins.

At this time, Caiming's son rose and came before the Buddha, kneeling with palms together.

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手，白世尊言：「惟天中天，已受父母各四日食，幸垂慈哀憐愍，受我四日之請。」佛亦默許。其子恭勤，四日供養，飯食甘美，亦如父母。即以金色十萬價疊，奉獻世尊，次坐九萬，末下萬錢。

子婦又起長跪，白佛：「世尊弘慈，已受公姑及夫供養，幸如前比，復受四日。」佛又默受。所設肴膳，如前無異，亦至四日，亦以金色十萬價疊，次坐九萬，下坐萬錢，以為噠嚫。

居家大小，于佛前坐，奉受訓誨，佛為頒宣，敷演四諦苦集盡道，八賢聖路，斷除勞意二十二結，證諦溝港。

維耶離國諸王、大臣、長者、居士、合國人民，皆生心念：「佛來至國，為獨以一才明故乎？」意皆懷嫌，像馬車步皆共來集，向才明家，欲壞其捨得見世尊。大眾震動，響響有聲，佛悉預睹，故問阿難：「外有何聲？」

阿難白佛：「維耶離王、大臣、長者、國人鉅細，皆懷怨心。世尊入國，才明請歸，獨固在家，至十六日，余不得見。以此為嫌，故集會來，欲見世尊。」

佛告阿難：「出慰諸人，莫赍恨意，欲見佛者，便聽使入。」阿難宣命，謂諸大眾：「以啟聽入。」

國王、大臣及一切人，聞佛教告，怒心霍除，無餘微恨，如雨淹塵，便入見佛，五體投地，稽首佛足。大眾浩浩，其舍不

【現代漢語翻譯】 現代漢語譯本：才明（Cai Ming，人名）再次跪拜，對佛陀說：『尊敬的世尊，您已經接受了我的父母各四天的供養，懇請您慈悲憐憫，接受我四天的供養。』佛陀默許了。他的兒子恭敬勤勞，四天供養的飯食甘美，如同供養父母一樣。然後用價值十萬金的坐具，奉獻給世尊，其次的坐具價值九萬金，最後的是一萬金。 兒媳也起身長跪，對佛陀說：『世尊弘揚慈悲，已經接受了公婆和丈夫的供養，希望您像之前一樣，再次接受我四天的供養。』佛陀再次默許。所準備的菜餚，和之前一樣沒有不同，也是四天，也用價值十萬金的坐具，其次的坐具價值九萬金，最後的是一萬金，作為供養。 一家老小，在佛陀面前坐下，接受訓誨，佛陀為他們宣講，詳細闡述四諦（苦、集、滅、道），八賢聖道（正見、正思惟、正語、正業、正命、正精進、正念、正定），斷除煩惱的二十二種結縛，證得真諦。 維耶離國（Viyali，古印度城市）的諸位國王、大臣、長者、居士、全國人民，都生起這樣的念頭：『佛陀來到我國，難道只是因為才明一個人的緣故嗎？』心中都懷有不滿，於是象、馬、車、步兵都一起來到才明家，想要破壞他的房屋，見到世尊。大眾震動，響聲很大，佛陀全部預先知道，所以問阿難（Ananda，佛陀的十大弟子之一）：『外面有什麼聲音？』 阿難對佛陀說：『維耶離國的國王、大臣、長者、百姓，都懷有怨恨之心。世尊進入我國，才明請佛陀到他家，獨自在家，已經十六天了，其他人不得相見。因此心懷不滿，所以一起來，想要見世尊。』 佛陀告訴阿難：『出去安慰這些人，不要讓他們懷有怨恨之意，想要見佛陀的人，就讓他們進來。』阿難宣揚佛陀的命令，對大眾說：『已經稟告佛陀，允許你們進入。』 國王、大臣以及所有人，聽到佛陀的教誨，怒火立刻消除，沒有一絲怨恨，如同雨水淹沒塵土，於是進入見到佛陀，五體投地，頂禮佛足。大眾浩浩蕩蕩，才明的房屋容納不下。

【English Translation】 English version: Cai Ming (Cai Ming, a proper noun) knelt down again and said to the Buddha: 'Venerable World-Honored One, you have already accepted the offerings of my parents for four days each. I beseech you to have compassion and accept my offerings for four days.' The Buddha silently consented. His son was respectful and diligent, providing delicious food for four days, just like he would for his parents. Then, he offered a seat worth one hundred thousand gold coins to the World-Honored One, followed by a seat worth ninety thousand, and finally one worth ten thousand gold coins. His daughter-in-law also rose and knelt, saying to the Buddha: 'World-Honored One, you have propagated compassion and have already accepted the offerings of my parents-in-law and husband. I hope you will, as before, accept my offerings for four days.' The Buddha silently consented again. The dishes prepared were the same as before, without any difference, also for four days. She also offered a seat worth one hundred thousand gold coins, followed by a seat worth ninety thousand, and finally one worth ten thousand gold coins, as a donation. The entire family, young and old, sat before the Buddha, receiving instruction. The Buddha expounded for them in detail the Four Noble Truths (suffering, its cause, its cessation, and the path to its cessation), the Eightfold Noble Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), cutting off the twenty-two fetters of affliction, and attaining the truth. The kings, ministers, elders, laypeople, and all the people of the country of Viyali (Viyali, an ancient Indian city) all had this thought: 'Has the Buddha come to our country only for the sake of Cai Ming alone?' They all harbored resentment, so elephants, horses, chariots, and infantry all came together to Cai Ming's house, wanting to destroy his house and see the World-Honored One. The crowd was agitated, making a loud noise. The Buddha foresaw all of this, so he asked Ananda (Ananda, one of the Buddha's ten great disciples): 'What is that noise outside?' Ananda said to the Buddha: 'The kings, ministers, elders, and people of Viyali all harbor resentment. Since the World-Honored One entered our country, Cai Ming invited the Buddha to his home, and he has been alone at home for sixteen days, and others have not been able to see him. Therefore, they are resentful and have come together, wanting to see the World-Honored One.' The Buddha told Ananda: 'Go out and comfort these people, do not let them harbor resentment. Those who want to see the Buddha, then let them enter.' Ananda proclaimed the Buddha's command, saying to the crowd: 'It has been reported to the Buddha, and you are allowed to enter.' The kings, ministers, and all the people, hearing the Buddha's teachings, immediately extinguished their anger, without any remaining resentment, like rain submerging dust. Then they entered and saw the Buddha, prostrating themselves with their five limbs touching the ground, and bowing their heads at the Buddha's feet. The crowd was vast, and Cai Ming's house could not contain them all.

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容。在外者眾，佛悉慈愍，化才明舍令為琉璃，表裡清徹，悉通相見。

於是，才明為設床座，氍毹𣰅㲪，種種食具，水精琉璃，金銀雜寶，以為器物，大眾食訖。於是，才明前白世尊及諸貴賓：「居儉蔬食，枉屈顧臨，愿以食器及床座具，以相貢遺。」

時會大眾，莫不愕然，皆共嘆咤：「長者才明，立名不妄，與德相副。興設大施，貢遺寶器，莫不周遍。家中財寶，豈可訾計四部弟子及與大眾？」心皆懷疑：「長者才明，有何功德？請佛大眾，至十六日，及王臣民，供養貢遺，周遍一國，得服甘露。前世福耶？今世德乎？」

阿難即知眾會心疑，長跪叉手，前白佛言：「大會懷疑長者才明，於何福田，廣植德本？遭何明師，受其教誨，今逮影報，財富無限，心明行凈，先服甘露？惟愿世尊，現說本行，決一切疑。」

佛告阿難及諸大會：「一心善聽！今當解暢心之所疑。往世有城，名波羅奈。去城不遠，山名仙居，山中池水，林樹花果，快樂無比。世有佛時，與諸弟子游處其中；若世無佛，緣覺居中。若無緣覺，外學神仙則居其中，初無斷絕。以是之故，斯名仙居。

「時有緣覺，在山中止。早起澡漱，法服持缽，出山求食，未至聚落，遇暴風雨。去道不遠，有官果園，中有園監

【現代漢語翻譯】 現代漢語譯本：外面的人很多，佛陀都慈悲憐憫，感化才明捨棄令他迷惑的事物，使他像琉璃一樣，表裡清澈，一切都能互相看見。 於是，才明設定床座，鋪上精美的地毯，準備各種食物，用以水精、琉璃、金銀雜寶等製成的器皿盛放，供大眾食用。大眾用膳完畢，才明上前稟告世尊和各位貴賓：『用簡樸的蔬菜供養，讓各位枉駕光臨，希望將這些食器和床座等物，贈送給各位。』 當時在場的大眾，無不驚訝，都讚歎道：『長者才明，名副其實，與他的德行相稱。他興辦如此盛大的佈施，贈送珍貴的器物，無不周到。他家中的財寶，哪裡可以用數量來估計？』四部弟子以及大眾心中都懷疑：『長者才明，有什麼功德？請佛陀和大眾，連續十六天，以及王臣百姓，供養和贈送，遍及整個國家，得以享用甘露。這是前世的福報呢？還是今世的德行呢？』 阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）知道大眾心中的疑惑，長跪合掌，上前稟告佛陀說：『大會眾人懷疑長者才明，在什麼樣的福田，廣種德本？遇到什麼樣的明師，接受他的教誨，如今得到如此豐厚的回報，財富無限，心明行凈，率先享用甘露？惟愿世尊，現在就講述他的本行，解除一切疑惑。』 佛陀告訴阿難（Ananda）以及各位大眾：『專心仔細聽！我現在就為大家解開心中的疑惑。過去有個城市，名叫波羅奈（Varanasi，古印度城市）。離城不遠，有座山名叫仙居（Xianju，神仙居住的地方），山中池水清澈，林木繁茂，花果飄香，快樂無比。如果有佛出世，就與弟子們在那裡遊玩；如果世上沒有佛，緣覺（Pratyekabuddha，不依師友教導而自行悟道的修行者）就住在那裡。如果沒有緣覺，外道神仙就住在那裡，從來沒有斷絕過。因為這個緣故，這座山名叫仙居（Xianju）。』 『當時有位緣覺（Pratyekabuddha），在山中居住。他早起洗漱，穿上法衣，拿著缽，出山乞食，還沒到村落，就遇到了暴風雨。離道路不遠的地方，有個官家的果園，裡面有個園監（Yuanguan，果園的管理者）。』

【English Translation】 English version: Those outside are numerous, and the Buddha compassionately cares for them all, transforming Cai Ming (才明, a person's name) to relinquish what confuses him, making him as clear as crystal, inside and out, so that all can see each other. Then, Cai Ming (才明) prepared beds and seats, laid out exquisite carpets, and prepared various foods, using utensils made of crystal, glass, gold, silver, and various treasures to hold them, for the assembly to eat. After the assembly had finished eating, Cai Ming (才明) stepped forward and reported to the World Honored One and the honored guests: 'Offering simple vegetarian food, causing you to condescend to visit, I wish to offer these utensils and bedding as gifts to you all.' At that time, the assembly was astonished, and they all exclaimed: 'Elder Cai Ming (才明), your name is truly fitting, matching your virtue. You have initiated such a grand offering, bestowing precious objects, without leaving anyone out. How can the wealth in your home be estimated?' The fourfold disciples and the assembly all wondered: 'What merits does Elder Cai Ming (才明) possess? Inviting the Buddha and the assembly, for sixteen consecutive days, as well as the king's ministers and the people, offering and bestowing gifts, throughout the entire country, allowing them to partake of the nectar. Is this from past blessings? Or from present virtues?' Ananda (阿難, one of the Buddha's ten principal disciples, known for his exceptional memory) knew the doubts in the assembly's minds, knelt with palms together, and stepped forward to report to the Buddha: 'The great assembly doubts what field of merit Elder Cai Ming (才明) cultivated to plant such virtuous roots? What enlightened teacher did he encounter to receive his teachings, that he now receives such abundant rewards, unlimited wealth, a clear mind and pure conduct, and is the first to partake of the nectar? May the World Honored One now reveal his past deeds, to resolve all doubts.' The Buddha told Ananda (阿難) and the entire assembly: 'Listen attentively! I will now explain and dispel the doubts in your minds. In the past, there was a city named Varanasi (波羅奈, an ancient Indian city). Not far from the city, there was a mountain named Xianju (仙居, a place where immortals reside), with clear ponds, lush forests, fragrant flowers, and abundant fruits, providing unparalleled joy. If a Buddha appeared in the world, he would wander there with his disciples; if there was no Buddha, a Pratyekabuddha (緣覺, a self-enlightened being who attains enlightenment without a teacher) would reside there. If there was no Pratyekabuddha, externalist immortals would reside there, never ceasing. For this reason, this mountain is named Xianju (仙居).' 'At that time, there was a Pratyekabuddha (緣覺) living in the mountain. He arose early, washed, put on his Dharma robes, and carried his bowl to seek alms. Before reaching the village, he encountered a rainstorm. Not far from the road, there was an official's orchard, with a Yuanguan (園監, orchard manager) inside.'

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。見有煙出，道士往詣，報語主人：『行遇風雨，幸聽入舍，向火曝衣。』即請令入，取薪然火，為曝衣裳，衣干體暖。風雨小歇，著衣欲出。園監問曰：『惟聖道士！欲何所至？』答曰：『賢者！一切有形，衣食為命，吾舍家學乞食自存。若不得食，身命不濟，諸根不定，不能思道。』園監對曰：『貧家蔬食，色粗味酸，若垂甘受，幸住勿行。』緣覺答曰：『學道求食，不著色味，充軀而已，若相許食，便住不行。』

「於是園監，便歸取飯，至家問婦：『飯食辦未？』對曰：『已辦。』其國食法，分飯別食。夫語婦曰：『取吾分來，偶有要客，欲以食之。』妻即念言：『夫為男子，當執勞役，涉冒寒暑，假令不食，不能執勞。妾為女人，在家閑處，可持妾分，以𠋫此客。』其子又言：『父母年老，便可自食，以我分與。』其子婦曰：『公姑及夫以許食客，妾年幼壯，堪忍飢渴，乞以妾分，持用食客。』大人便言：『汝等各各善心欲施，可共減取眾人之分，足以食客。』即便各減己之飯分。

「園監又念：『道士衣裳裂壞形露。』因問其婦：『家中少有衣裳調無？』其妻對曰：『家中惟有一領疊衣，會賓應門，更共衣之，余無所有。』夫答婦言：『以前世時無所惠施，今守貧賤，不及逮人。今者不施，

【現代漢語翻譯】 看到有煙冒出，道士前去拜訪，告訴主人：『路上遇到風雨，希望能允許我進屋，在火邊烤烤衣服。』主人就請他進去，取來柴火點燃，讓他烤衣服，衣服幹了身體也暖和了。風雨稍微停歇，道士穿上衣服準備離開。園監問道：『尊貴的道士！您要到哪裡去？』道士回答說：『賢者！一切有形之物，都以衣食為生命，我捨棄家庭，靠乞討食物來維持生活。如果得不到食物，生命就無法維持，各種感官也無法安定，就不能思考真理。』園監回答說：『我家貧寒，只有粗糙酸澀的蔬菜，如果您不嫌棄，願意接受，就請住下不要走了。』緣覺（Pratyekabuddha，獨覺或辟支佛）回答說：『學道之人爲了求食，不執著于食物的顏色和味道，只要能充飢就可以了，如果允許我在這裡吃飯，我就住下不走了。』 於是園監就回家取飯，到家后問妻子：『飯菜準備好了嗎？』妻子回答說：『已經準備好了。』他們國家的飲食習慣是，分開飯食各自吃。丈夫對妻子說：『把我的那份飯拿來，我臨時有個重要的客人，想給他吃。』妻子心想：『丈夫是男子，應當從事勞作，經歷寒暑，如果他不吃飯，就不能勞作。我是女人，在家閑著，可以把我的那份飯拿來，招待這位客人。』兒子又說：『父母年紀大了，可以自己吃飯，把我的那份飯給客人吃吧。』兒媳說：『公婆和丈夫已經答應給客人飯吃，我年紀小身體強壯，能夠忍受飢渴，請把我的那份飯拿去，給客人吃。』大人便說：『你們各自都有善心想要佈施，可以共同減少大家的一份飯，足夠給客人吃了。』於是大家各自減少了自己的飯量。 園監又想到：『道士的衣服破爛不堪，身體都露出來了。』於是問他的妻子：『家裡有沒有多餘的衣服可以調換？』他的妻子回答說：『家裡只有一件疊好的衣服，用來會客應門，大家輪流穿，沒有其他的了。』丈夫回答妻子說：『因為前世沒有行善佈施，所以今生才如此貧賤，無法幫助別人。如果現在還不佈施，』

【English Translation】 Seeing smoke rising, the Taoist went to visit and told the host: 'I encountered wind and rain on the road, and I hope you will allow me to enter your house to dry my clothes by the fire.' The host then invited him in, fetched firewood to light a fire, and let him dry his clothes, so that his clothes were dry and his body was warm. When the wind and rain subsided slightly, the Taoist put on his clothes and prepared to leave. The garden supervisor asked: 'Venerable Taoist! Where do you want to go?' The Taoist replied: 'Wise one! All things with form depend on clothing and food for life. I have abandoned my family and rely on begging for food to sustain myself. If I cannot get food, my life cannot be maintained, my senses cannot be stabilized, and I cannot contemplate the truth.' The garden supervisor replied: 'My family is poor and only has coarse and sour vegetables. If you don't mind, and are willing to accept them, please stay and don't leave.' The Pratyekabuddha (獨覺 or 辟支佛, Solitary Buddha or one who attains enlightenment on their own) replied: 'A practitioner of the Way seeks food without being attached to the color and taste of food, as long as it can fill the stomach. If you allow me to eat here, I will stay and not leave.' So the garden supervisor went home to get food, and when he got home, he asked his wife: 'Is the meal ready?' His wife replied: 'It is ready.' The eating custom in their country was to separate the food and eat it separately. The husband said to his wife: 'Bring my portion of food, I have an important guest who I want to give it to.' The wife thought: 'My husband is a man and should engage in labor, experiencing cold and heat. If he does not eat, he cannot work. I am a woman and idle at home. I can take my portion of food to entertain this guest.' The son also said: 'My parents are old and can eat by themselves. Let's give my portion of food to the guest.' The daughter-in-law said: 'My parents-in-law and husband have already promised to give food to the guest. I am young and strong and can endure hunger and thirst. Please take my portion of food to feed the guest.' The elder said: 'You all have good intentions and want to give alms. You can reduce everyone's portion of food together, which is enough to feed the guest.' So everyone reduced their own portion of food. The garden supervisor also thought: 'The Taoist's clothes are torn and his body is exposed.' So he asked his wife: 'Do we have any spare clothes at home that we can exchange?' His wife replied: 'We only have one folded garment at home, which is used for meeting guests and answering the door. We take turns wearing it, and there is nothing else.' The husband replied to his wife: 'Because we did not practice charity in our previous lives, we are so poor and humble in this life and cannot help others. If we do not give alms now,'

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貧窮下賤，何時當竟？富貴豪尊、衣食自然者，皆是前世惠施之福。今續惠施，無有厭足；我亦不用會客應門、改易服飾。』取疊並飯，家屬皆往，到道士所，澡手奉食。道士食訖，澡漱滌缽，四人奉疊，供授緣覺，即便衣之。

「緣覺不以說法教化，現通神足悅寤眾生，令發道意，告主人曰：『以能惠施供養道士，堅強汝志，發弘誓願。』語竟升空，結交趺坐，住立經行，變現緣覺，充滿虛空。各各現化，身出水出火，水不滅火，火不侵水。若干變化，乘空飛行，還仙居山。園監眷屬，歡喜踴躍，叉手作禮，叩頭求哀，便發誓愿：『以今日惠施聖明神聖道士，緣是福報，離三惡道地獄、餓鬼、畜生之趣，所生之處，常共聚會，天上世間，饒富安隱，覺慧道力，服甘露味，如聖明師，若遭明師，神德殊勝。』」

佛告大眾：「時園監者，則才明是；妻、息、子婦皆是本人。爾時同心施尊緣覺，自是以來九十一劫，不更三塗，受弘福報，天上世間，室家聚會，不相遠離。爾時發願，愿服甘露，覺道得解，遭殊勝師。緣是之故，今遭值我，得遇勝覺，無限無喻，今服甘露，如其先師。」

爾時，大會聞佛頒宣功德報應，莫不歡喜，心悅意清，自歸三寶，佛法聖眾，險結除解，或受五戒，或舍家學。於是

【現代漢語翻譯】 現代漢語譯本： 『貧窮什麼時候才能結束呢？那些富貴豪門、衣食無憂的人，都是前世樂善好施的福報。現在繼續行善佈施，永不滿足。我也不用去會客應酬、改換服飾。』於是拿起重疊的飯食，全家人一起前往道士所在之處，洗凈雙手恭敬地奉上食物。道士吃完后，洗手漱口，清洗缽盂，四人捧著疊，供養緣覺（Pratyekabuddha，獨覺或辟支佛），立刻給緣覺穿上衣服。

『緣覺不以說法教化眾生，而是顯現神通，以神足通使眾生喜悅覺悟，從而發起修道的意願。』緣覺告訴主人說：『因為你能佈施供養道士，堅定了你的意志，發起宏大的誓願。』說完便升上天空，結跏趺坐，或站立行走，變現出無數的緣覺，充滿整個虛空。每個緣覺都顯現神變，身體出水出火，水不滅火，火不侵水。種種變化，乘空飛行，返回仙居山。園監（看管園林的人）和他的家屬，歡喜踴躍，合掌作禮，叩頭哀求，便發誓愿：『因為今日佈施給聖明神聖的道士，憑藉這個福報，脫離三惡道——地獄（Naraka）、餓鬼（Preta）、畜生（Tiryagyoni）之苦，所生之處，常常能夠聚會在一起，無論在天上還是人間，都能夠富饒安樂，擁有覺悟的智慧和修道的法力，品嚐甘露（Amrita，不死之藥）的滋味，如同聖明的導師一樣，如果能遇到明師，其神聖功德更是殊勝無比。』

佛陀告訴大眾：『當時的園監，就是現在的才明；他的妻子、兒子、兒媳就是他本人。當時他們同心同德地佈施給尊貴的緣覺，從那以後九十一劫（Kalpa，極長的時間單位）以來，不再墮入三惡道，享受宏大的福報，在天上人間，家人團聚，永不分離。當時他們發願，愿能品嚐甘露，覺悟真道，獲得解脫，遇到殊勝的導師。因為這個緣故，今天才能遇到我，得遇殊勝的覺悟，這是無限無量的，現在品嚐甘露，就像他們之前的導師一樣。』

當時，大會上的眾人聽聞佛陀宣講功德報應，無不歡喜，心悅意清，都皈依三寶——佛（Buddha）、法（Dharma）、僧（Sangha），所有的疑惑都消除了，或者受持五戒（Pañca-śīla），或者捨棄家庭出家修行。就這樣。

【English Translation】 English version: 'When will poverty end? Those who are wealthy and noble, with natural clothing and food, all have the blessings of generosity in their previous lives. Now, continue to give alms without ever being satisfied. I also don't need to attend to guests, answer the door, or change my clothes.' He took the stacked rice and, with his family, went to the Daoist's place, washed his hands, and respectfully offered the food. After the Daoist finished eating, he washed his hands, rinsed his mouth, and cleaned his bowl. The four people held the robes and offered them to the Pratyekabuddha (Solitary Buddha), who immediately put them on.

'The Pratyekabuddha does not teach and transform beings through Dharma, but manifests supernatural powers and delights and awakens beings with divine feet, causing them to generate the intention for the path.' The Pratyekabuddha told the master, 'Because you can give alms and make offerings to the Daoist, strengthen your will and make great vows.' After speaking, he ascended into the sky, sat in the lotus position, stood and walked, transforming and manifesting Pratyekabuddhas, filling the entire void. Each manifested transformations, with water and fire coming from their bodies, water not extinguishing fire, and fire not invading water. With various transformations, they flew through the air and returned to Immortal Dwelling Mountain. The garden supervisor and his family rejoiced and leaped with joy, folded their hands in reverence, kowtowed and begged for mercy, and then made vows: 'Because of today's almsgiving to the sagacious and divine Daoist, through this merit, may we be liberated from the three evil realms—Naraka (hell), Preta (hungry ghost), and Tiryagyoni (animal)—and in every place we are born, may we always gather together, in heaven and in the world, may we be rich and peaceful, have the wisdom of enlightenment and the power of the path, and taste the flavor of Amrita (nectar of immortality), like a sagacious teacher. If we encounter a wise teacher, their divine virtue will be especially supreme.'

The Buddha told the assembly, 'The garden supervisor at that time was now Cai Ming; his wife, son, and daughter-in-law are all the same person. At that time, they wholeheartedly gave alms to the honored Pratyekabuddha, and since then, for ninety-one Kalpas (eons), they have not fallen into the three evil paths, receiving great blessings, in heaven and in the world, their family gathers together, never to be separated. At that time, they made a vow, wishing to taste Amrita, to awaken to the path and attain liberation, and to encounter a supreme teacher. Because of this reason, today they encounter me, attaining supreme enlightenment, which is infinite and incomparable, and now they taste Amrita, just like their previous teacher.'

At that time, the assembly heard the Buddha proclaim the retribution of merit and virtue, and all rejoiced, their hearts were delighted and their minds were clear, and they took refuge in the Three Jewels—Buddha, Dharma, and Sangha. All doubts were dispelled, some received the Five Precepts (Pañca-śīla), and some renounced their families to study the Dharma. And so it was.

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會中，有四千人皆得道跡、往來、不還、無著之果。無央數人，發大乘意，心不退轉。於是，世尊起出其舍，一切大眾，稽首各退。

佛與大眾游至柰女林樹精舍，柰女聞佛從大聖眾至其樹園，心喜無量，即便嚴駕，與其僕從詣園見佛。到下寶車，如雲降電，趨翔入園，如吉利天服飾、姿容，殊天玉女。園樹諸天，莫不回目。

佛見其然，是魔使來，壞敗凈戒、定、慧、解脫、度知見品，即以梵音告諸沙門：「柰女來至，各撿汝意，各自執持精進刀弓，皆自嚴辦智慧之矢，被定意鎧，乘禁戒車，與塵勞戰。汝等當計女人所有，欺誑一切如金涂錢，皮薄如蠅翅以覆惡穢，筋骨連綴，血肉之聚，目眵洟唾，身體汗垢，若不洗拭；作是計念，觀女人身，以制迷惑色慾之意。諦觀骨舍，束縛以筋，涂以血肉，覆以衣服，飾以華彩，猶如畫師立墻，以𡐊泥塗惡露、畫以彩色，女人之身亦復如是，當諦計知，除滅淫心。夫欲學道，先調其心，后可獲安，不先調心，後悔無及。邪行迷旋，譬如櫪馬，臨其壽終，愿與意違，終不解脫。其有視色，心隨惑者，無常計常、苦有樂想、無我計我、不凈凈想；慧覺無常、苦、空、不凈，達如是者，即離長途生死患難。」佛以是教，告諸弟子，皆共受持，一心奉行。

柰女見

【現代漢語翻譯】 現代漢語譯本： 當時，在法會中的四千人，都證得了須陀洹（Sotapanna，入流果）、斯陀含（Sakadagami，一來果）、阿那含（Anagami，不還果）、阿羅漢（Arhat，無著果）的果位。無數的人，發起了大乘菩提心，心意堅定不退轉。於是，世尊從座位上起身離開，所有大眾，都行稽首禮后各自退去。

佛陀與大眾遊行至柰女（Nairanjana）林樹精舍，柰女聽到佛陀帶領眾多聖眾來到她的樹園，心中無比歡喜，立刻準備車駕，與她的僕從前往園中拜見佛陀。到達后，她走下寶車，如同雲中降下閃電，輕快地進入園中，她的服飾和姿容如同吉祥天女（Lakshmi），勝過天上的玉女。園中的諸位天人，沒有不回頭觀看的。

佛陀看到她的樣子，知道這是魔的使者前來，想要破壞清凈的戒律、禪定、智慧、解脫、解脫知見等功德，就用梵音告訴各位沙門（Sramana，出家修行者）說：『柰女來了，你們各自檢查自己的心意，各自執持精進的刀弓，都自己準備好智慧的箭矢，穿上禪定的鎧甲，乘坐禁戒的車子，與塵世的煩惱作戰。你們應當這樣看待女人的一切，她們欺騙迷惑一切眾生，就像用金塗過的錢幣，外皮薄得像蒼蠅的翅膀，用來覆蓋醜惡污穢，筋骨連線在一起，是血肉的聚集，有眼屎鼻涕唾液，身體有汗垢，如果不清洗擦拭；這樣思量計較，觀察女人的身體，用來控制迷惑顛倒的情慾。仔細觀察這骨頭組成的房屋，用筋來束縛，用血肉來塗抹，用衣服來覆蓋，用華麗的色彩來裝飾，就像畫師立起墻壁，用泥土塗抹醜陋的表面，再畫上各種色彩，女人的身體也是這樣，應當仔細思量計較，除去淫慾之心。想要學習佛道，先要調伏自己的心，然後才能獲得安樂，不先調伏自己的心，後悔也來不及了。邪惡的行為使人迷惑顛倒，就像脫韁的野馬，臨近壽命終結時，願望與心意相違背，始終無法解脫。那些看到美色，心隨之迷惑的人，會把無常的當作常，把痛苦的當作快樂，把無我的當作有我，把不凈的當作清凈；用智慧覺悟到無常、苦、空、不凈的道理，通達這些道理的人，就能脫離漫長的生死輪迴和種種患難。』佛陀用這些教誨，告訴各位弟子，大家都共同接受並奉持，一心一意地奉行。

柰女見到佛陀

【English Translation】 English version: At that time, among the assembly, four thousand people all attained the fruits of Sotapanna (stream-enterer, meaning 'one who has entered the stream' to Nirvana), Sakadagami (once-returner), Anagami (non-returner), and Arhat (one who is free from attachments). Countless people aroused the great Bodhi mind, and their minds did not retreat.

Thereupon, the World Honored One rose from his seat and left his dwelling, and all the great assembly bowed their heads and departed.

The Buddha and the assembly traveled to the Nairanjana (a woman's name) Grove Retreat. Nairanjana heard that the Buddha had come to her garden with a great and holy assembly, and her heart was filled with immeasurable joy. She immediately prepared her carriage and, with her servants, went to the garden to see the Buddha. Arriving, she descended from her precious chariot, like lightning descending from the clouds, and swiftly entered the garden, her attire and appearance like those of the goddess Lakshmi (goddess of fortune), surpassing even the celestial maidens. The devas (gods) in the garden could not help but turn their eyes to look at her.

Seeing her thus, the Buddha knew that she was a messenger of Mara (demon), come to destroy the pure precepts, samadhi (meditation), wisdom, liberation, and the qualities of liberating knowledge and vision. He then addressed the shramanas (ascetics) in a Brahma-like voice, saying: 'Nairanjana has arrived. Each of you examine your own minds, each of you grasp the sword and bow of diligence, all of you prepare the arrows of wisdom, don the armor of samadhi, and ride the chariot of prohibitive precepts to battle against the defilements of the world. You should regard all that women possess as deceiving and deluding all beings, like coins plated with gold, with skin as thin as a fly's wing covering filth and impurity, with sinews and bones connected together, a collection of blood and flesh, with eye mucus, nasal mucus, and saliva, and bodies with sweat and grime if not washed and wiped clean. Contemplate and consider in this way, observe the body of a woman, in order to control the deluded and inverted desires. Carefully observe this bone structure, bound by sinews, coated with blood and flesh, covered with clothing, adorned with flowers and colors, just as a painter erects a wall, covers the foulness with mud, and paints it with colors. The body of a woman is also like this. You should carefully contemplate and understand this, and eliminate lustful thoughts. If you wish to study the Way, first tame your mind, then you can obtain peace. If you do not tame your mind first, it will be too late for regret. Evil conduct leads to delusion and confusion, like a runaway horse. When its life is about to end, its wishes will be contrary to its intentions, and it will never be liberated. Those who see beauty and whose minds follow delusion regard impermanence as permanence, suffering as happiness, no-self as self, and impurity as purity. Those who awaken to the wisdom of impermanence, suffering, emptiness, and impurity, and who understand these truths, will be liberated from the long journey of birth and death and all its hardships.' The Buddha taught these things, instructing his disciples, and they all received and upheld them, practicing them with one mind.

Nairanjana saw the Buddha

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佛，如日出云，金光照耀，發清凈意，五體投地，稽首佛足，卻坐一面。佛告柰女：「女人情逸惑著五欲，汝能御心回屈詣佛所，樂妙法化，是汝最利。男子安重，塵勞垢薄，樂受法化，此不為奇。女人纏綿，塵勞羅網，盤旋周障，不識出要，一切世間，苦空無常，不可怙恃。強疾侵壯，老失顏色，死劫壽命，危侵安隱，欲離是患，專精受法，勤修奉行，乃免斯苦。女人怨憎，相遇甚惡，亦甚戀慕，恩愛之別。凡為女人，每不遠離於此二事。是故女人，當勤奉法，可離怨會、恩愛離別，不復遭遇生老病死，眾苦都滅。」

柰女聞佛若干妙化女人之穢，心懷慚愧，即起長跪，叉手白佛：「愿垂慈哀，與聖眾俱，至舍受食。」佛即默受。

於是，柰女稽首而退，還歸辦具百味之食，甘脆精美，張施幡蓋，床座綩綖，香汁灑地，燒香散花，長跪請佛：「日時已到，愿與聖眾垂回臨覆。」佛與弟子著衣持缽，至柰女家，花香伎樂，請佛入舍。各就坐位，手自斟酌，行水奉食，食訖澡漱。佛為廣說佈施福報、戒慎之果，天人快樂不得長久，危亡別離不可恃怙，唯四聖諦、八賢聖路，以獲大安，永無憂患。心皆歡喜，疑除結解，得須陀洹。

眾坐懷疑：「柰女前世有何功德，從樹花生，端正姝好？」

賢

【現代漢語翻譯】 現代漢語譯本 佛陀如同太陽從雲中升起，金色的光芒照耀四方，他發起清凈的意念，五體投地，頂禮佛足，然後退坐在一旁。佛陀告訴柰女（Naǐ nǚ，人名）: 『女人容易被情慾迷惑，沉溺於五種慾望之中，你能控制自己的心，迴轉過來到我這裡，喜歡微妙的佛法教化，這是你最大的利益。男子心性安穩厚重，塵世的煩惱相對較少，容易接受佛法教化，這並不稀奇。女人容易被世俗纏繞，身處塵世煩惱的羅網之中，盤旋糾纏，難以找到解脫的途徑，不明白一切世間的事物，都是苦、空、無常的，不可依賴。強壯會被疾病侵蝕，年輕會因衰老而失去容顏，死亡會劫奪壽命，危險會侵襲安寧，想要脫離這些苦患，就要專心精進地接受佛法，勤奮地修行奉行，才能免除這些痛苦。女人之間容易產生怨恨和憎惡，相遇時非常惡劣，但也容易產生強烈的愛戀和羨慕，恩愛和離別交織。凡是女人，常常無法遠離這兩種情況。因此，女人應當勤奮地奉行佛法，可以脫離怨憎相會、恩愛離別的痛苦，不再遭遇生老病死，所有的痛苦都徹底滅除。』 柰女聽聞佛陀講述的種種關於女人污穢不凈的教化，心中感到慚愧，立即起身長跪，合掌對佛陀說：『希望您能慈悲憐憫，與聖眾一起，到我的住所接受供養。』佛陀默然應允。 於是，柰女頂禮佛陀後退下，回去準備各種美味佳餚，甘甜酥脆，精緻美好，張掛幡旗寶蓋，鋪設床座和精美的墊子，用香水灑地，焚香散花，長跪著邀請佛陀：『時間已經到了，希望您與聖眾慈悲降臨。』佛陀與弟子們穿好衣服，拿著缽，來到柰女的家，在花香和音樂的引導下，被請入室內。大家各自就座，柰女親手斟酌飲料，端水奉食，用齋完畢后，佛陀為大家廣泛地講述佈施的福報、戒律的善果，以及天人的快樂雖然美好卻不能長久，危難和離別是不可依賴的，只有四聖諦（sì shèng dì，苦、集、滅、道）和八賢聖道（bā xián shèng dào，正見、正思惟、正語、正業、正命、正精進、正念、正定）才能獲得真正的安寧，永遠沒有憂愁和苦難。大家聽后，心中都充滿歡喜，疑惑消除，煩惱解脫，證得了須陀洹（xū tuó huán，小乘初果）。 在座的人心生疑惑：『柰女前世有什麼功德，能夠從樹上的花中化生出來，而且如此端莊美麗？』

【English Translation】 English version The Buddha, like the sun rising from the clouds, shone with golden light, generating a pure intention, prostrated himself with five limbs to the ground, bowed his head to the Buddha's feet, and then sat to one side. The Buddha said to Naǐ nǚ (name of a person): 'Women are easily deluded by emotions and attached to the five desires. If you can control your mind, turn towards the Buddha, and delight in the wonderful Dharma teachings, it will be of the greatest benefit to you. Men are stable and grounded, with less worldly defilement, and readily accept the Dharma teachings, which is not surprising. Women are easily entangled in worldly affairs, caught in the net of worldly defilements, circling around obstacles, unable to recognize the path to liberation, not understanding that all things in the world are suffering, empty, impermanent, and unreliable. Strength is eroded by illness, youth loses its beauty to old age, death robs life, danger threatens peace. If you wish to escape these sufferings, you must diligently and wholeheartedly receive the Dharma, diligently practice and uphold it, and then you can be freed from these sufferings. Women are prone to resentment and hatred, encountering each other with animosity, but also easily develop strong love and admiration, intertwined with affection and separation. As women, they often cannot escape these two situations. Therefore, women should diligently uphold the Dharma, so that they can be freed from the suffering of meeting with resentment and separation from affection, no longer encountering birth, old age, sickness, and death, and all suffering will be completely extinguished.' Naǐ nǚ, hearing the Buddha's teachings about the impurities of women, felt ashamed and immediately rose to kneel, placing her palms together and saying to the Buddha: 'May you have compassion and mercy, and together with the Sangha (holy assembly), come to my home to receive offerings.' The Buddha silently accepted. Thereupon, Naǐ nǚ bowed to the Buddha and withdrew, returning to prepare various delicious foods, sweet and crisp, exquisite and beautiful, hanging banners and canopies, setting up beds and fine cushions, sprinkling the ground with fragrant water, burning incense and scattering flowers, kneeling and inviting the Buddha: 'The time has come, may you and the Sangha mercifully descend.' The Buddha and his disciples put on their robes, carried their bowls, and came to Naǐ nǚ's house, led by the fragrance of flowers and music, and were invited into the house. Everyone took their seats, and Naǐ nǚ personally poured drinks, offered water and food. After the meal, the Buddha extensively spoke to them about the blessings of generosity, the fruits of observing precepts, and that the happiness of gods and humans, though wonderful, is not lasting, that danger and separation are unreliable, that only the Four Noble Truths (sì shèng dì, suffering, its origin, its cessation, and the path to its cessation) and the Eightfold Noble Path (bā xián shèng dào, right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration) can lead to true peace, forever free from sorrow and suffering. Everyone was filled with joy, their doubts were dispelled, their afflictions were resolved, and they attained Srotapanna (xū tuó huán, stream-enterer). Those present were filled with doubt: 'What merits did Naǐ nǚ accumulate in her past life, that she could be born from a flower on a tree, and be so beautiful and dignified?'

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者阿難，知眾懷疑，長跪叉手，前白佛言：「眾坐悉疑，柰女前世於何福田，植何德本，今遇世尊，服甘露藥？」

佛告阿難：「乃前過世，迦葉佛時，人壽二萬歲，佛事終竟，復舍壽命。爾時有王，名曰善頸，供養舍利，起七寶塔，高一由延。一切眾生，然燈燒香，花蓋繒彩，供養禮事。時有眾女，欲供養塔，便共相率，掃除塔地。時有狗糞，污穢塔地。有一女人，手撮除棄。復有一女，見其以手除地狗糞，便唾笑之曰：『汝手以污，不可復近。』彼女逆罵：『汝弊淫物，水洗我手，便可得凈。佛天人師敬意無已。』手除不凈已，便澡手，繞塔求愿：『今掃塔地，污穢得除，令我來世勞垢消滅清凈無穢。』

「時諸女人掃塔地者，今此會中諸女人是。爾時掃地，愿滅塵勞，服甘露味，爾時以手除狗糞女，今柰女是。爾時發願，不與污穢會，所生清凈。以是福報，不因胞胎臭穢之處，每因花生。以其爾時，發一惡聲，罵言淫女，故今受是淫女之名。」

佛為廣說善惡報應，天上世間榮樂歡娛，三惡道苦，更相吞啖愁毒號哭。

爾時眾會，聞佛所說，歸命三尊，佛法聖眾，除身口意，奉行十善。無央數人，各於三乘，建立道意。一切歡喜，繞佛三匝，作禮而去。於是，世尊還至精舍。

【現代漢語翻譯】 阿難知道大家心存疑惑，便長跪合掌，上前對佛說：『在座的各位都心存疑惑，奈女（Nai Nu，人名）前世在什麼樣的福田里，種下了什麼樣的德行根本，今生才能遇到世尊，服食甘露妙藥？』 佛告訴阿難：『在過去很久以前，迦葉佛（Kasyapa Buddha）住世的時候，人們的壽命有兩萬歲。迦葉佛的教化事業圓滿結束后，也捨棄了壽命。當時有一位國王，名叫善頸（Shan Jing，人名），他供養迦葉佛的舍利，建造了一座七寶塔，高一由延（yojana，長度單位）。所有的眾生都點燈、燒香，用花、傘蓋、絲綢綵帶等來供養和禮拜。當時有一些女子，想要供養佛塔，便一起去打掃佛塔的地面。當時有狗糞，污染了佛塔的地面。其中有一個女人，用手撿起狗糞扔掉。又有一個女人，看見她用手撿地上的狗糞，便唾棄她，笑著說：「你的手已經髒了，不可以再靠近了。」那個撿狗糞的女人反過來罵她：「你這個下賤的淫物，用水洗我的手，就可以乾淨了。我對佛、天、人師的敬意是無窮無盡的。」她用手撿起不凈之物后，便洗手，繞塔祈願：「今天我打掃佛塔的地面，污穢得以清除，希望我來世的勞苦和污垢都能夠消滅，變得清凈沒有污穢。」』 『當時那些一起掃塔地的女子，就是現在法會中的這些女人。她們當時掃地，發願消除塵勞，服食甘露妙味。當時用手撿狗糞的女子，就是現在的奈女。她當時發願，不與污穢相會，所生之處都是清凈的。因為這個福報，她不是從胞胎臭穢之處出生，而是每次都從蓮花中化生。因為她當時，發了一句惡語，罵人，所以今生才承受這個名字。』 佛陀為大家廣泛地講述了善惡報應的道理，天上世間的榮華快樂，以及三惡道（three evil realms）的痛苦，互相吞食、愁苦中毒、號啕大哭的情形。 當時在法會中的大眾，聽了佛陀所說，都歸依三寶（Three Jewels），佛、法、聖眾，斷除身、口、意三業的惡行，奉行十善。無數的人，各自在聲聞乘（Śrāvakayāna）、緣覺乘（Pratyekabuddhayana）、菩薩乘（Bodhisattvayāna）中，建立了修道的意願。大家都非常歡喜，繞佛三圈，頂禮后離去。於是，世尊回到了精舍。

【English Translation】 Ānanda, knowing that the assembly had doubts, knelt down, joined his palms, and stepped forward to say to the Buddha: 'All those present are filled with doubt. In what field of merit did Nai Nu (Nai Nu, a personal name) plant the roots of virtue in her previous life, that she now encounters the World-Honored One and partakes of the nectar-like medicine?' The Buddha told Ānanda: 'In the distant past, during the time of Kasyapa Buddha (Kasyapa Buddha), people lived for twenty thousand years. After the Buddha's work was completed, he also relinquished his lifespan. At that time, there was a king named Shan Jing (Shan Jing, a personal name), who offered alms to the relics of Kasyapa Buddha and built a seven-jeweled pagoda, one yojana (yojana, a unit of length) in height. All beings lit lamps, burned incense, and used flowers, canopies, and silk banners to make offerings and pay homage. At that time, some women wanted to make offerings to the pagoda, so they gathered together to sweep the ground around the pagoda. There was dog feces that soiled the ground. One of the women picked up the dog feces with her hand and threw it away. Another woman, seeing her pick up the dog feces with her hand, spat at her and laughed, saying, 'Your hand is now soiled; you cannot come near.' The woman who picked up the dog feces retorted, 'You vile slut, washing my hand with water will make it clean. My reverence for the Buddha, the celestial beings, and the teacher of humanity is endless.' After picking up the impure matter with her hand, she washed her hands and circumambulated the pagoda, making a vow: 'Today, I sweep the ground around the pagoda, and the filth is removed. May I, in future lives, have my toil and defilements eliminated, becoming pure and without impurity.'' 'The women who swept the pagoda ground at that time are the women in this assembly now. At that time, they swept the ground, vowing to eliminate the dust of afflictions and partake of the nectar-like taste. The woman who picked up the dog feces with her hand is now Nai Nu. At that time, she vowed not to associate with filth, and wherever she is born, it is pure. Because of this merit, she is not born from the foul place of the womb, but always from a lotus flower. Because at that time, she uttered an evil word, cursing someone as , she now bears the name .' The Buddha extensively explained the principles of karmic retribution, the glory and joy of the heavens and the world, and the suffering of the three evil realms (three evil realms), where beings devour each other, filled with sorrow, poison, and wailing. At that time, the assembly, hearing what the Buddha said, took refuge in the Three Jewels (Three Jewels)—the Buddha, the Dharma, and the Sangha—ceased the evil deeds of body, speech, and mind, and practiced the ten virtues. Countless people, each in the Śrāvakayāna (Śrāvakayāna), Pratyekabuddhayana (Pratyekabuddhayana), and Bodhisattvayāna (Bodhisattvayāna), established the intention to cultivate the path. Everyone was very happy, circumambulated the Buddha three times, paid homage, and departed. Then, the World-Honored One returned to the monastery.

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