T24n1448_根本說一切有部毗奈耶藥事

大正藏第 24 冊 No. 1448 根本說一切有部毗奈耶藥事

No. 1448

根本說一切有部毗奈耶藥事卷第一

大唐三藏義凈奉　制譯

初攝頌曰：

開許用諸藥、　　膏油治疥病、　眼藥及風癇、　　畢鄰婆蹉等。

爾時薄伽梵在室羅伐城逝多林給孤獨園。時諸苾芻秋時染疾，身體痿黃，羸瘦憔悴，困苦無力。世尊見已，知而故問阿難陀曰：「何故諸苾芻，身體痿黃，羸瘦無力？」阿難陀白佛言：「大德！諸苾芻等，既侵秋節遂染諸病，身體痿黃，羸瘦無力。」佛告阿難陀：「由是病苦，我今聽諸苾芻服食雜藥。」如是世尊既聽服藥，時諸苾芻遂於時服、非時不服，身體尚衰，羸瘦無力。

爾時世尊知而故問阿難陀曰：「我已聽諸苾芻服食諸藥，然此苾芻猶故羸瘦？」阿難陀白佛言：「世尊聽諸苾芻服食諸藥，此諸苾芻並於時服、非時不服，所以身體痿黃，羸瘦無力。」爾時佛告阿難陀：「我今為諸苾芻，開四種藥：一、時藥；二、更藥；三、七日藥；四、盡壽藥。言時藥者：一、麨；二、餅；三、麥豆餅；四、肉；五、飯。此並時中合食，故名時藥。

「言更藥者，謂八種漿。云何為八？一、招者漿(西方樹名，亦名顛咀梨。角同皂莢，

【現代漢語翻譯】現代漢語譯本大正藏第 24 冊 No. 1448 根本說一切有部毗奈耶藥事 No. 1448 根本說一切有部毗奈耶藥事卷第一大唐三藏義凈奉　制譯初攝頌曰：開許用諸藥、　　膏油治疥病、眼藥及風癇、　　畢鄰婆蹉等。爾時薄伽梵（Bhagavan，世尊）在室羅伐城（Śrāvastī）逝多林給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。當時，一些比丘（bhikṣu）在秋季染病，身體變得萎黃、羸弱憔悴，困苦無力。世尊見此情形，明知故問阿難陀（Ānanda）說：『為何這些比丘身體萎黃、羸弱無力？』阿難陀稟告佛陀說：『大德！這些比丘們，因為秋季來臨而染上疾病，所以身體萎黃、羸弱無力。』佛陀告訴阿難陀：『因為這種病苦，我現在允許比丘們服用各種雜藥。』就這樣，世尊允許服藥后，比丘們有時在規定的時間服用，有時不在規定的時間服用，身體仍然衰弱，羸弱無力。當時，世尊明知故問阿難陀說：『我已經允許比丘們服用各種藥物，為何這些比丘仍然羸弱？』阿難陀稟告佛陀說：『世尊允許比丘們服用各種藥物，但這些比丘有時在規定的時間服用，有時不在規定的時間服用，所以身體萎黃、羸弱無力。』當時，佛陀告訴阿難陀：『我現在為比丘們開許四種藥：一、時藥；二、更藥；三、七日藥；四、盡壽藥。所謂時藥，包括：一、炒麵；二、餅；三、麥豆餅；四、肉；五、飯。這些都應在規定的時間內食用，所以稱為時藥。『所謂更藥，是指八種漿。哪八種呢？一、招者漿（Zhaozhe juice，西方的一種樹，也叫顛咀梨。果實像皂莢，

【English Translation】 English version T 24 No. 1448 Mūlasarvāstivāda-vinaya-vaiśajya No. 1448 Mūlasarvāstivāda-vinaya-vaiśajya, Volume 1 Translated under decree by the Tripiṭaka Master Yijing of the Great Tang Dynasty Initial summary verse: Permitting the use of various medicines, Ointments and oils to treat scabies, Eye medicines and for epilepsy, Bilinpocuo and others. At one time, the Bhagavan (Bhagavan, the World-Honored One) was in the Jetavana-anāthapiṇḍada-ārāma (Jetavana-anāthapiṇḍada-ārāma) in Śrāvastī (Śrāvastī). At that time, some bhikṣus (bhikṣu) fell ill during the autumn season, their bodies becoming withered and yellow, emaciated and haggard, distressed and weak. Seeing this, the World-Honored One, knowing the situation, deliberately asked Ānanda (Ānanda): 'Why are these bhikṣus' bodies withered and yellow, emaciated and weak?' Ānanda reported to the Buddha: 'Great Virtue! These bhikṣus, because of the arrival of autumn, have contracted illnesses, so their bodies are withered and yellow, emaciated and weak.' The Buddha told Ānanda: 'Because of this suffering from illness, I now permit the bhikṣus to take various mixed medicines.' In this way, after the World-Honored One permitted the taking of medicine, the bhikṣus sometimes took it at the prescribed time and sometimes not, and their bodies remained weak, emaciated and powerless. At that time, the World-Honored One, knowing the situation, deliberately asked Ānanda: 'I have already permitted the bhikṣus to take various medicines, why are these bhikṣus still emaciated?' Ānanda reported to the Buddha: 'The World-Honored One has permitted the bhikṣus to take various medicines, but these bhikṣus sometimes take them at the prescribed time and sometimes not, so their bodies are withered and yellow, emaciated and weak.' At that time, the Buddha told Ānanda: 'I now permit four types of medicine for the bhikṣus: first, 'time medicine'; second, 'occasional medicine'; third, 'seven-day medicine'; and fourth, 'lifelong medicine'. The so-called 'time medicine' includes: first, roasted flour; second, cakes; third, barley and bean cakes; fourth, meat; and fifth, rice. These should all be eaten within the prescribed time, so they are called 'time medicine'. 'The so-called 'occasional medicine' refers to eight kinds of juice. What are the eight? First, Zhaozhe juice (Zhaozhe juice, a tree from the West, also called Dianjuli. The fruit is like a locust bean,

其味如梅，角寬一兩指，長三四寸，時人鎮食)；二、毛者漿(即芭蕉子，以少胡椒粖安在果上，手極挼之，皆變成水)；三、孤洛迦漿(狀如酸棗，其味一種，唯有此棗無甜者)；四、阿說他果；五、烏曇跋羅(其果大如李)；六、缽魯灑(其果狀如蘡薁子，味亦相似)；七、篾栗墜漿(即是葡萄果)；八、渴樹羅漿(形如小棗，甜而且澀，樹多獨立，形若棕櫚。此等諸漿，皆須凈洗手，凈濾漉，然後堪飲)。」

內攝頌曰：

椰子芭蕉及酸棗、　　阿說他果烏跋羅、　蘡薁蒲萄渴樹羅、　　是謂八種漿應識。

「七日藥者：酥、油、糖蜜、石蜜。

「盡壽藥者，謂根、莖、葉、花、果。

「復有五種膠藥、五種灰藥、五種鹽藥、五種澀藥。

「云何根藥？謂香附子、菖蒲、黃姜、生薑、白附子。若更有餘物，是此體例、堪為藥者，隨意當用。

「莖藥者，栴檀香藥、葛柏木、天木香、不死藤、小柏，若余體例，準前應用。

「葉藥者，三葉：謂酸菜婆奢迦葉(此方無)，纴婆(棟木是也)，高奢得枳(此方無)，及以余類，準前應用。

「花葯者，謂婆舍迦花、纴婆花、陀得雞花、龍花、蓮花，更有餘類，應隨所用。

「果藥者，謂訶黎勒果、庵

【現代漢語翻譯】現代漢語譯本：『其味如梅，角寬一兩指，長三四寸，時人鎮食』：味道像梅子，角寬一到兩指，長三到四寸，當時的人用來鎮食)；二、毛者漿(即芭蕉子，以少胡椒粖安在果上，手極挼之，皆變成水)：毛者漿（也就是芭蕉子，把少許胡椒粉放在果實上，用手極力揉搓，都會變成水）；三、孤洛迦漿(狀如酸棗，其味一種，唯有此棗無甜者)：孤洛迦漿（形狀像酸棗，味道獨特，只有這種棗子沒有甜味）；四、阿說他果（Asvattha，菩提樹的果實）；五、烏曇跋羅(其果大如李)：烏曇跋羅（Udumbara，無花果，果實大如李子）；六、缽魯灑(其果狀如蘡薁子，味亦相似)：缽魯灑（Parushaka，果實形狀像蘡薁子，味道也相似）；七、篾栗墜漿(即是葡萄果)：篾栗墜漿（Mridvika，也就是葡萄）；八、渴樹羅漿(形如小棗，甜而且澀，樹多獨立，形若棕櫚。此等諸漿，皆須凈洗手，凈濾漉，然後堪飲)：渴樹羅漿（Kharjura，形狀像小棗，甜而且澀，樹多獨立生長，形狀像棕櫚樹。這些漿汁，都必須洗凈雙手，過濾乾淨，然後才能飲用）。』

內攝頌曰：

椰子芭蕉及酸棗、　　阿說他果烏跋羅、蘡薁蒲萄渴樹羅、　　是謂八種漿應識。

『七日藥者：酥、油、糖蜜、石蜜。』

『盡壽藥者，謂根、莖、葉、花、果。』

『復有五種膠藥、五種灰藥、五種鹽藥、五種澀藥。』

『云何根藥？謂香附子、菖蒲、黃姜、生薑、白附子。若更有餘物，是此體例、堪為藥者，隨意當用。』

『莖藥者，栴檀香藥、葛柏木、天木香、不死藤、小柏，若余體例，準前應用。』

『葉藥者，三葉：謂酸菜婆奢迦葉(此方無)，纴婆(棟木是也)，高奢得枳(此方無)，及以余類，準前應用。』

『花葯者，謂婆舍迦花、纴婆花、陀得雞花、龍花、蓮花，更有餘類，應隨所用。』

『果藥者，謂訶黎勒果、庵摩羅果。』

【English Translation】 English version: 'Its taste is like plum, the width of its horn is one or two fingers, and its length is three or four inches, and people at that time used it to suppress food'; Second, Mao Zhe Jiang (that is, banana seeds, with a little pepper powder placed on the fruit, and rubbed extremely with the hands, all become water); Third, Gu Luojia Jiang (shaped like sour jujube, its taste is unique, only this jujube is not sweet); Fourth, Asvattha fruit (fruit of the Bodhi tree); Fifth, Udumbara (its fruit is as big as a plum); Sixth, Parushaka (its fruit is shaped like yingyu seeds, and the taste is similar); Seventh, Mridvika Jiang (that is, grape fruit); Eighth, Kharjura Jiang (shaped like small jujube, sweet and astringent, the trees are mostly independent, shaped like palm trees. All these juices must be washed clean hands, filtered clean, and then can be drunk).'

Internal summary verse says:

Coconut, banana and sour jujube, Asvattha fruit, Udumbara, Yingyu, grape, Kharjura, These are the eight kinds of juices that should be known.

'Seven-day medicines: ghee, oil, honey, rock sugar.'

'Lifelong medicines are roots, stems, leaves, flowers, and fruits.'

'There are also five kinds of gum medicines, five kinds of ash medicines, five kinds of salt medicines, and five kinds of astringent medicines.'

'What are root medicines? They are Cyperus rotundus, Acorus calamus, yellow ginger, fresh ginger, and Typhonium flagelliforme. If there are other things that are of this type and can be used as medicine, use them as you see fit.'

'Stem medicines are sandalwood incense, Ge Bai wood, Aucklandia lappa, Tinospora cordifolia, and small cypress. If there are other types, apply them as before.'

'Leaf medicines are three leaves: namely, sour vegetable Bhushaka leaves (not available here), Melia azedarach (Chinaberry), Koshataki (not available here), and other similar types, apply them as before.'

'Flower medicines are Bhushaka flowers, Melia azedarach flowers, Dhataki flowers, dragon flowers, and lotus flowers. If there are other types, use them as needed.'

'Fruit medicines are Terminalia chebula fruit and Emblica officinalis fruit.'

摩勒果、鞞醯得枳果、胡椒、蓽茇，若有餘類，準前應用。

「五種黏藥者，所謂阿魏、烏糠、紫礦、黃蠟、安悉香。阿魏藥者，謂阿魏樹上出膠。烏糠者，謂娑羅樹出膠。紫礦者，樹枝上出汁。黃蠟者，謂蜜中殘出也。安悉香者，樹膠也。

「五種灰者，謂𪍿麥灰、油麻灰、𪍿麥、䴬灰、牛膝草灰、婆奢樹葉灰。

「五種鹽者，謂烏鹽、赤鹽、白石鹽、種生鹽、海鹽。

「云何五種澀藥？謂阿摩羅木、楝木、贍部木、尸利沙木、高苫薄迦木。

「此中時藥者，謂於時中服食。若更藥、七日、盡壽藥，若與時藥相和者，時中應服、非時不應服。若更藥、七日、盡壽藥，與更藥相和者，齊初更分應服，過此不應服。若七日藥與盡壽藥相和者，七日應服。若過七日，不應服。若盡壽藥，應盡壽守持而服。然此四藥相和，從強而服。若無病及病差，不應服，或舍與同梵行者。應如是守持：先洗凈手，受取其藥，對一苾芻，蹲踞執藥，作如是言：『具壽存念！我苾芻某甲，有是病緣，此盡壽藥，我今守持，為服用故。』並同梵行者，如是三說。若七日藥更藥，準此守持。」

緣在室羅伐城。有一苾芻身患風疾，往醫人處，問曰：「賢首！我患風疾，為我處方。」時彼醫人白言：「聖者！

【現代漢語翻譯】現代漢語譯本：摩勒果（一種水果）、鞞醯得枳果（Terminalia bellirica，一種藥用植物的果實）、胡椒、蓽茇（一種香料），如果還有其他類似的，可以參照前面的方法使用。

『五種黏藥是：阿魏（Asafoetida，一種樹脂）、烏糠（娑羅樹脂）、紫礦（樹枝上的汁液）、黃蠟（蜂蜜中的殘留物）、安悉香（Benzoin，一種樹膠）。阿魏藥，是指從阿魏樹上提取的樹膠。烏糠，是指從娑羅樹上提取的樹膠。紫礦，是指樹枝上流出的汁液。黃蠟，是指蜂蜜中的殘留物。安悉香，是樹的樹膠。

『五種灰是：大麥灰、油麻灰、大麥、青稞灰、牛膝草灰、婆奢樹葉灰。

『五種鹽是：烏鹽（黑鹽）、赤鹽（紅鹽）、白石鹽、種生鹽（巖鹽）、海鹽。

『什麼是五種澀藥？是阿摩羅木（余甘子樹）、楝木（苦楝樹）、贍部木（蒲桃樹）、尸利沙木（合歡樹）、高苫薄迦木（Grewia hirsuta）。』

『這裡所說的時藥，是指在規定的時間內服用的藥物。如果是更藥（短期藥）、七日藥、盡壽藥（長期藥），如果與時藥混合使用，應該在規定的時間內服用，不在規定的時間不應該服用。如果更藥、七日藥、盡壽藥，與更藥混合使用，應該在最初的更分（時間段）服用，過了這個時間就不應該服用。如果七日藥與盡壽藥混合使用，應該服用七天。如果超過七天，就不應該服用。如果是盡壽藥，應該終身堅持服用。然而，這四種藥物混合使用時，應該按照藥效最強的藥物的服用方法服用。如果沒有疾病或者疾病已經痊癒，就不應該服用，或者可以捨棄給其他的同梵行者（修行者）。應該這樣守持：先洗乾淨手，取藥，面對一位比丘（僧侶），蹲下拿著藥，這樣說：『具壽（對僧侶的尊稱）請記住！我比丘某甲，因為有這樣的病，這盡壽藥，我現在守持，爲了服用。』並告知同梵行者，這樣說三遍。如果是七日藥或者更藥，參照這個方法守持。』

事情發生在室羅伐城（Śrāvastī）。有一位比丘（bhikṣu）身患風疾，去醫生的住所，問道：『賢首（對醫生的尊稱）！我患有風疾，請您為我開個藥方。』當時那位醫生回答說：『聖者！

【English Translation】 English version: 'Moraka (a fruit), Bibhitaka (Terminalia bellirica, a medicinal fruit), pepper, pippali (long pepper), if there are other similar ones, they should be used according to the previous method.'

'The five kinds of sticky medicines are: asafoetida (a resin), ukara (Shorea robusta resin), purple mineral (sap from tree branches), beeswax (residue from honey), benzoin (a tree gum). Asafoetida medicine refers to the resin extracted from the asafoetida tree. Ukara refers to the resin extracted from the Shorea robusta tree. Purple mineral refers to the sap flowing from tree branches. Beeswax refers to the residue from honey. Benzoin is a tree gum.'

'The five kinds of ashes are: barley ash, sesame ash, barley, sorghum ash, achyranthes ash, and Butea monosperma leaf ash.'

'The five kinds of salt are: black salt, red salt, white stone salt, rock salt, and sea salt.'

'What are the five kinds of astringent medicines? They are amalaka (Emblica officinalis), neem (Azadirachta indica), jambu (Syzygium jambos), shirisha (Albizia lebbeck), and Grewia hirsuta.'

'Here, 'time medicine' refers to medicine taken at a specific time. If it is a short-term medicine, a seven-day medicine, or a lifetime medicine, and it is mixed with time medicine, it should be taken at the specified time and not at other times. If a short-term medicine, a seven-day medicine, or a lifetime medicine is mixed with a short-term medicine, it should be taken during the initial period; after that, it should not be taken. If a seven-day medicine is mixed with a lifetime medicine, it should be taken for seven days. If it exceeds seven days, it should not be taken. If it is a lifetime medicine, it should be adhered to and taken for life. However, when these four medicines are mixed, they should be taken according to the method of the strongest medicine. If there is no illness or the illness has been cured, it should not be taken, or it can be given to fellow practitioners. It should be observed as follows: First, wash your hands, take the medicine, face a bhikshu (monk), squat down, hold the medicine, and say: 'Venerable one, please remember! I, the bhikshu named so-and-so, have this illness, and I now hold this lifetime medicine for the purpose of taking it.' And inform fellow practitioners, saying this three times. If it is a seven-day medicine or a short-term medicine, adhere to this method.'

The event took place in Śrāvastī (a major city in ancient India). There was a bhikṣu (monk) suffering from wind disease, who went to the doctor's residence and asked: 'Wise one (an honorific for a doctor)! I am suffering from wind disease, please prescribe a remedy for me.' At that time, the doctor replied: 'Venerable one!'

宜可服有情脂，病當除差。」苾芻報曰：「賢首！我今豈合食此脂耶？」醫人報曰：「唯有斯藥，余不能差。」時諸苾芻以此因緣具白世尊，佛言：「苾芻有病，若醫人說唯此是藥、余不能差者，應當服脂。」時諸苾芻不知服何等脂？還問醫人，醫人報曰：「汝師既是一切智人，可往咨問，自當知之。」

時諸苾芻即往問佛，佛言：「有五種脂：一者魚脂，二者江㹠脂，三者鮫魚脂，四者熊脂，五者豬脂。此等五脂，非時煮、非時漉、非時受、非時守持，不應服。時煮，非時漉、非時受、非時守持，不應服。時煮、時漉，非時受、非時守持，不應服。時煮、時漉、時受，非時守持，不應服。時煮、時漉、時受、時守持，應服。如服油法，七日服，過七日不應服。」彼病苾芻因此服脂，病遂除愈。愈已殘藥，遂便總棄。時有苾芻，復患風病，詣醫人處，問曰：「賢首！我患風疾，為我處方。」醫人報曰：「宜服脂藥。已有苾芻，服脂得差，汝應就覓。」而彼苾芻即往至前服藥苾芻所，問言：「具壽！汝先服脂，風得除差，醫人教我，亦服此脂。汝有殘脂，見惠於我。」苾芻曰：「我所殘脂，並已棄卻。」告曰：「汝今不善，非所應為。」時諸苾芻即以此緣具白世尊。佛告諸苾芻：「服殘脂藥，不應總棄，要須收舉

【現代漢語翻譯】現代漢語譯本：『如果服用適合的有情眾生的脂肪，病痛應當可以痊癒。』苾芻（bhiksu，比丘）回答說：『賢首（賢者），我現在怎麼能吃這種脂肪呢？』醫人（醫生）回答說：『只有這種藥，其他的不能治好。』當時，各位苾芻（比丘）因為這件事，全部稟告了世尊（佛陀）。佛說：『苾芻（比丘）生病，如果醫生說只有這種藥才能治好，其他的不能治好，就應當服用脂肪。』當時，各位苾芻（比丘）不知道該服用哪種脂肪？又去問醫生，醫生回答說：『你們的老師既然是一切智人（佛陀），可以去請教他，自然會知道。』當時，各位苾芻（比丘）就去問佛，佛說：『有五種脂肪：一是魚脂，二是江豚脂，三是鮫魚脂，四是熊脂，五是豬脂。這五種脂肪，如果不是在適當的時候煮，不是在適當的時候過濾，不是在適當的時候接受，不是在適當的時候儲存，就不應該服用。在適當的時候煮，不是在適當的時候過濾，不是在適當的時候接受，不是在適當的時候儲存，不應該服用。在適當的時候煮，在適當的時候過濾，不是在適當的時候接受，不是在適當的時候儲存，不應該服用。在適當的時候煮，在適當的時候過濾，在適當的時候接受，不是在適當的時候儲存，不應該服用。在適當的時候煮，在適當的時候過濾，在適當的時候接受，在適當的時候儲存，就應該服用。像服用油的方法一樣，服用七天，超過七天就不應該服用。』那位生病的苾芻（比丘）因此服用了脂肪，病就痊癒了。痊癒后，剩下的藥，就全部丟棄了。當時有位苾芻（比丘），又得了風病，去醫生那裡，問道：『賢首（賢者）！我得了風病，請你給我開個藥方。』醫生回答說：『應該服用脂肪藥。已經有苾芻（比丘）服用脂肪病好了，你應該去找他要。』那位苾芻（比丘）就到先前服藥的苾芻（比丘）那裡，問道：『具壽（有德者）！你先前服用脂肪，風病痊癒了，醫生也教我服用這種脂肪。你有沒有剩下的脂肪，可以施捨給我一些。』苾芻（比丘）說：『我剩下的脂肪，都已經丟掉了。』醫生告誡他說：『你現在這樣做不好，不應該這樣做。』當時，各位苾芻（比丘）就把這件事全部稟告了世尊（佛陀）。佛告訴各位苾芻（比丘）：『剩下的脂肪藥，不應該全部丟棄，一定要收起來。』

【English Translation】 English version: 'If you take the fat of suitable sentient beings, the illness should be cured.' The bhiksu (monk) replied, 'Wise one, how can I eat this fat now?' The physician (doctor) replied, 'Only this medicine can cure it; nothing else can.' At that time, all the bhiksus (monks), because of this matter, reported everything to the World Honored One (Buddha). The Buddha said, 'If a bhiksu (monk) is ill and the doctor says that only this medicine can cure it and nothing else can, then he should take the fat.' At that time, the bhiksus (monks) did not know what kind of fat to take. They asked the doctor again, and the doctor replied, 'Since your teacher is omniscient (Buddha), you can ask him, and he will naturally know.' At that time, the bhiksus (monks) went to ask the Buddha, and the Buddha said, 'There are five kinds of fat: first, fish fat; second, porpoise fat; third, shark fat; fourth, bear fat; and fifth, pig fat. These five kinds of fat, if not cooked at the proper time, not filtered at the proper time, not received at the proper time, and not kept at the proper time, should not be taken. Cooked at the proper time, but not filtered at the proper time, not received at the proper time, and not kept at the proper time, should not be taken. Cooked at the proper time, filtered at the proper time, but not received at the proper time, and not kept at the proper time, should not be taken. Cooked at the proper time, filtered at the proper time, received at the proper time, but not kept at the proper time, should not be taken. Cooked at the proper time, filtered at the proper time, received at the proper time, and kept at the proper time, should be taken. Like the method of taking oil, take it for seven days; after seven days, it should not be taken.' The sick bhiksu (monk) took the fat because of this, and the illness was cured. After recovering, the remaining medicine was discarded. At that time, another bhiksu (monk) suffered from wind disease and went to the doctor, asking, 'Wise one, I have wind disease; please prescribe a medicine for me.' The doctor replied, 'You should take fat medicine. A bhiksu (monk) has already been cured by taking fat; you should go and ask him for it.' That bhiksu (monk) then went to the bhiksu (monk) who had taken the medicine before and asked, 'Venerable one, you took fat before and your wind disease was cured. The doctor also told me to take this fat. Do you have any remaining fat that you can give me?' The bhiksu (monk) said, 'The remaining fat I had has already been discarded.' The doctor told him, 'What you have done is not good; you should not have done that.' At that time, all the bhiksus (monks) reported this matter to the World Honored One (Buddha). The Buddha told the bhiksus (monks), 'The remaining fat medicine should not be discarded; it must be collected.'

。我今當說收舉法式：若苾芻所用殘脂，若余苾芻來從求索者，應即相與。若無人求者，當送病坊，病坊好為藏貯。若有須者，于彼處取，守持而服。不依教者，得越法罪。」

緣處同前。時有苾芻身患瘡疥，詣醫人處，問曰：「賢首！我患瘡疥，為我處方。」醫人報曰：「聖者！宜服澀藥，當得病差。」苾芻答曰：「賢首！我可是耽欲人耶？」醫人報曰：「此澀藥能治疥瘡，余藥不差。」苾芻問曰：「當服何等澀藥？」醫人答曰：「聖者！汝師是一切智者，具知此事。」諸苾芻等往白世尊，佛言：「有五種澀藥：一者庵沒羅，二者纴婆，三者贍部，四者夜合，五者俱奢摩。苾芻應知，此等諸藥，或皮、或葉並應搗碎，水煮涂身。」涂已體更生瘡，佛告苾芻：「應作散藥。」苾芻濕搗，為作一團，不為碎粖，佛言：「不應濕搗，應曝使干。」諸苾芻于盛日中曬藥，遂令無力，佛言：「不應于烈日中曝藥。」苾芻陰乾，藥便衣生，佛言：「可於微日中曝。」諸苾芻等，澀藥涂身即便沐浴，其藥墮落，不得藥力，佛言：「待干手摩其藥入面板，然後沐浴已更涂，涂已更浴，瘡病得差。」彼病苾芻瘡既差已，所有殘藥遂便棄擲。有餘苾芻，復患瘡疥，往醫人處，告曰：「賢首！我患如是疾苦，為我處方。」醫還令涂澀

【現代漢語翻譯】現代漢語譯本：我現在要說一下收集和處理剩餘油脂的方法：如果比丘使用的剩餘油脂，有其他比丘來請求，應該立即給予。如果沒有人請求，應當送到病坊，病坊妥善地儲存起來。如果有人需要，可以從那裡取用，謹慎地使用。不按照教導的，會犯越法罪。

地點和起因與之前相同。當時有比丘身患瘡疥，去拜訪醫生，問道：『賢首（對醫生的尊稱）！我患有瘡疥，請為我開個藥方。』醫生回答說：『聖者！應該服用澀藥，病就會好。』比丘回答說：『賢首！我難道是貪圖享樂的人嗎？』醫生回答說：『這種澀藥能治疥瘡，其他藥治不好。』比丘問道：『應該服用哪種澀藥？』醫生回答說：『聖者！您的老師是一切智者（佛陀），完全知道這件事。』眾比丘們去稟告世尊（佛陀），佛說：『有五種澀藥：一是庵沒羅（芒果），二是纴婆（楝樹），三是贍部（蒲桃），四是夜合（合歡），五是俱奢摩（烏桕）。比丘們應該知道，這些藥的皮或葉都應該搗碎，用水煮后塗在身上。』塗抹後身體反而生出更多瘡，佛告訴比丘：『應該做成散藥。』比丘濕著搗藥，做成一團，沒有磨成細末，佛說：『不應該濕著搗藥，應該曬乾。』眾比丘在烈日下曬藥，導致藥力減弱，佛說：『不應該在烈日下曬藥。』比丘們在陰涼處晾乾，藥就生了霉，佛說：『可以在微弱的陽光下曬。』眾比丘們塗抹澀藥后立即沐浴，藥就脫落了，沒有發揮藥效，佛說：『等手乾燥后按摩使藥進入面板，然後沐浴，沐浴后再塗抹，塗抹后再沐浴，瘡病就能痊癒。』

那位生病的比丘瘡好后，就把剩下的藥扔掉了。又有其他比丘，再次患上瘡疥，去拜訪醫生，告訴他說：『賢首！我患有這樣的疾病，請為我開個藥方。』醫生還是讓他塗抹澀藥。

【English Translation】 English version: I will now explain the method of collecting and managing residual oil: If a Bhikshu (monk) has residual oil that is requested by another Bhikshu, it should be given immediately. If no one requests it, it should be sent to the infirmary, where it should be properly stored. If someone needs it, they can take it from there and use it carefully. Those who do not follow these instructions will be guilty of transgression.

The setting and cause are the same as before. At that time, there was a Bhikshu suffering from scabies, who went to a doctor and asked: 'Wise one (a respectful term for a doctor)! I am suffering from scabies, please prescribe a remedy for me.' The doctor replied: 'Venerable one! You should take astringent medicine, and the disease will be cured.' The Bhikshu replied: 'Wise one! Am I a person who indulges in desires?' The doctor replied: 'This astringent medicine can cure scabies; other medicines will not work.' The Bhikshu asked: 'What kind of astringent medicine should I take?' The doctor replied: 'Venerable one! Your teacher is the All-Knowing One (Buddha), and he knows all about this.' The Bhikshus went to report to the World Honored One (Buddha), who said: 'There are five kinds of astringent medicines: first, Amra (mango); second, Nimba (neem); third, Jambu (rose apple); fourth, Naktamala (Indian beech); and fifth, Koshamraka (Malabar neem). Bhikshus should know that the bark or leaves of these medicines should be crushed and boiled in water to apply to the body.' After applying it, more sores appeared on the body. The Buddha told the Bhikshus: 'You should make a powder.' The Bhikshu ground the medicine while it was wet, making it into a ball instead of a fine powder. The Buddha said: 'You should not grind it wet; you should dry it.' The Bhikshus dried the medicine in the hot sun, which weakened its potency. The Buddha said: 'You should not dry the medicine in the hot sun.' The Bhikshus dried it in the shade, and the medicine became moldy. The Buddha said: 'You can dry it in weak sunlight.' The Bhikshus applied the astringent medicine and immediately took a bath, causing the medicine to fall off and lose its effectiveness. The Buddha said: 'Wait until your hands are dry, then massage the medicine into the skin, then take a bath. After bathing, apply it again, and after applying it, bathe again, and the scabies will be cured.'

After the sick Bhikshu's sores were healed, he threw away the remaining medicine. Another Bhikshu, suffering from scabies again, went to the doctor and told him: 'Wise one! I am suffering from this disease, please prescribe a remedy for me.' The doctor still told him to apply astringent medicine.

藥，並更報言：「某病苾芻先亦患疥，令涂斯藥，可應就覓。」苾芻即往問言：「具壽！汝先用澀藥，我為醫人遣用澀藥。汝若有殘藥，見惠於我。」報言：「所有殘藥，我已棄擲。」苾芻報曰：「不應如此棄不收舉。」時彼苾芻以緣白佛，佛言：「用澀藥者，應知行法，所用殘藥，不應棄擲。若有餘病苾芻求者應與；若無求者，可送病坊，依法貯庫，病者應給。不依行者得越法罪。」

緣在室羅伐城，時有苾芻患眼，遂往醫人處問曰：「賢首！我今患眼，為我處方。」醫人報曰：「聖者！宜用安膳那藥，即應得差。」苾芻報曰：「我豈是愛慾之人。」醫人報曰：「聖者！此是好治眼藥，除此，余藥不能療也。」以此因緣，時諸苾芻往白世尊。佛言：「若醫人言：『此是治眼藥，余不能療。』者，應當用安膳那。」然彼苾芻不知用何安膳那？便問醫人，醫人報曰：「聖者！汝師具一切智，應往問之。」以斯緣故，時諸苾芻往白世尊。佛言：「有五種安膳那：一者花安膳那、二者汁安膳那、三者粖安膳那、四者丸安膳那、五者騷毗羅石安膳那。此之五種，咸能療眼。是故苾芻若患眼者，應用安膳那，方得除差。」病既差已，所有殘安膳那遂便棄卻。又有苾芻，亦復患眼，同前問醫。醫令還用安膳那藥：「某甲苾芻

【現代漢語翻譯】現代漢語譯本有位比丘生病了，有人回報說：『某位比丘先前也患有疥瘡，讓他塗抹這種藥，應該可以去找他要。』比丘就前去詢問說：『具壽（對年長僧侶的尊稱）！你先前用了收斂性的藥，我被醫生告知要用收斂性的藥。你如果還有剩餘的藥，可以惠贈給我嗎？』回答說：『所有剩餘的藥，我已經丟棄了。』比丘說：『不應該這樣丟棄而不收起來。』當時那位比丘將此事稟告了佛陀，佛陀說：『使用收斂性藥物的人，應該知道行法，所使用的剩餘藥物，不應該丟棄。如果有其他生病的比丘需要，應該給予；如果沒有人需要，可以送到病坊，依法儲存在倉庫里，供給病人使用。不按照此法行事的人，犯越法罪。』

這件事發生在室羅伐城（Śrāvastī，古印度城市）。當時有位比丘患了眼病，於是去醫生那裡詢問說：『賢首（對醫生的尊稱）！我現在患了眼病，請你為我開個藥方。』醫生回答說：『聖者（對出家人的尊稱）！應該使用安膳那（añjana，一種眼藥）藥，就可以痊癒。』比丘回答說：『我難道是貪愛慾樂的人嗎？』醫生回答說：『聖者！這是治療眼病的好藥，除了這種藥，其他的藥都不能治療。』因為這個緣故，當時眾比丘前去稟告世尊。佛陀說：『如果醫生說：『這是治療眼病的藥，其他的藥都不能治療。』，那麼，應當使用安膳那。』然而那位比丘不知道該用哪種安膳那？便問醫生，醫生回答說：『聖者！你的老師具一切智（指佛陀），應該去問他。』因為這個緣故，當時眾比丘前去稟告世尊。佛陀說：『有五種安膳那：第一種是花安膳那（puṣpāñjana，用花製成的眼藥）、第二種是汁安膳那（rasāñjana，用汁液製成的眼藥）、第三種是粖安膳那（cūrṇāñjana，用粉末製成的眼藥）、第四種是丸安膳那（guḷikāñjana，用藥丸製成的眼藥）、第五種是騷毗羅石安膳那（sauvīrāñjana，用騷毗羅石製成的眼藥）。這五種，都能治療眼病。所以比丘如果患了眼病，應該使用安膳那，才能痊癒。』病痊癒后，所有剩餘的安膳那就被丟棄了。又有比丘，也患了眼病，像之前一樣去問醫生。醫生讓他還用安膳那藥：『某甲比丘

【English Translation】 English version A certain Bhikshu (monk) fell ill, and someone reported, 'A certain Bhikshu had previously suffered from scabies. Let him apply this medicine; he should be able to find it there.' The Bhikshu then went and asked, 'Reverend Sir! You previously used astringent medicine. I was told by the doctor to use astringent medicine. If you have any remaining medicine, could you bestow it upon me?' He replied, 'All the remaining medicine, I have already discarded.' The Bhikshu said, 'You should not have discarded it like that without collecting it.' At that time, that Bhikshu reported this matter to the Buddha. The Buddha said, 'One who uses astringent medicine should know the Dharma practice. The remaining medicine used should not be discarded. If there are other sick Bhikshus who need it, it should be given; if no one needs it, it can be sent to the infirmary, stored in the warehouse according to the Dharma, and provided to the sick. One who does not act according to this Dharma commits a transgression.'

This incident occurred in Śrāvastī (an ancient Indian city). At that time, a Bhikshu suffered from an eye disease, so he went to a doctor and asked, 'Wise Sir! I am now suffering from an eye disease, please prescribe a remedy for me.' The doctor replied, 'Venerable Sir! It is appropriate to use añjana (a type of eye medicine), and you should recover.' The Bhikshu replied, 'Am I a person who craves sensual pleasures?' The doctor replied, 'Venerable Sir! This is a good medicine for treating eye diseases; apart from this medicine, no other medicine can cure it.' Because of this reason, at that time, the Bhikshus went to report to the World Honored One. The Buddha said, 'If the doctor says, 'This is the medicine for treating eye diseases; no other medicine can cure it,' then añjana should be used.' However, that Bhikshu did not know which type of añjana to use? He then asked the doctor, and the doctor replied, 'Venerable Sir! Your teacher possesses all-knowing wisdom (referring to the Buddha), you should go and ask him.' Because of this reason, at that time, the Bhikshus went to report to the World Honored One. The Buddha said, 'There are five types of añjana: the first is puṣpāñjana (eye medicine made from flowers), the second is rasāñjana (eye medicine made from juice), the third is cūrṇāñjana (eye medicine made from powder), the fourth is guḷikāñjana (eye medicine made from pills), and the fifth is sauvīrāñjana (eye medicine made from sauvīra stone). These five types can all treat eye diseases. Therefore, if a Bhikshu suffers from an eye disease, he should use añjana in order to recover.' After the illness was cured, all the remaining añjana was discarded. Another Bhikshu also suffered from an eye disease and asked the doctor as before. The doctor told him to use añjana medicine again: 'A certain Bhikshu'

，已曾患眼，先教用安膳那藥，可應詣彼求覓。」此病苾芻依言往問：「具壽！我今患眼，有殘安膳那不？」然此苾芻即覓殘藥不得，報言：「具壽！我之殘藥，今覓不得。」以此因緣，往白世尊。佛言：「苾芻！若有殘安膳那，不應輒棄而不收舉。其安膳那行法，我今為說安置法式。其安膳那，應置牢固處，花安膳那置於銅器中，汁藥安小合內，粖藥置在竹筒里。后一一安置袋中，或以物裹，或於墻壁釘橛系之。持安膳那苾芻應依法式，不依行者得越法罪。」

緣處同前。時有具壽西羯多苾芻，遂患風瘨，隨處遊行，乃至婆羅門居士見已，自相問言：「是誰家兒子？」有人先識，告眾人曰：「是某居士兒。」眾人言曰：「由是孤獨，令于沙門釋子教中出家。若不出家，親戚必當為療風疾。」以此因緣，時諸苾芻往白世尊。佛言：「諸苾芻當爲西羯多苾芻問彼醫人，為療風疾。」時諸苾芻往醫人處，問曰：「賢首！有一苾芻，患如是病，可為處方。」醫人曰：「宜服生肉，必當得差。」苾芻報曰：「賢首！彼苾芻可是食肉人耶？」醫人曰：「聖者！此是治風病藥。除此藥已，余不能療。」時諸苾芻以緣白佛。佛言：「若醫人說此為藥，余不能療，應與生肉。」時諸苾芻便與生肉，彼人眼見而不肯食。佛言：「應

【現代漢語翻譯】現代漢語譯本：『如果已經患有眼疾，首先教他使用安膳那藥（一種眼藥），他可以去那裡尋找。』這位生病的苾芻（比丘，出家人）聽從他的話前去詢問：『具壽（對年長比丘的尊稱）！我現在患有眼疾，還有剩餘的安膳那藥嗎？』然而這位苾芻尋找剩餘的藥卻找不到，回答說：『具壽！我剩餘的藥，現在找不到了。』因為這件事，（其他）苾芻去稟告世尊（佛陀）。佛說：『苾芻！如果有剩餘的安膳那藥，不應該隨意丟棄而不收拾起來。關於安膳那藥的使用方法，我現在為你們說明安置的規矩。安膳那藥，應該放置在牢固的地方，花安膳那藥放在銅器中，汁藥放在小盒子裡，粖藥（粉末狀的藥）放在竹筒里。然後一一安置在袋子里，或者用東西包裹，或者在墻壁上釘上木橛繫起來。持有安膳那藥的苾芻應該按照規矩行事，不按照規矩行事的人會犯越法罪。』

緣起的地方和之前一樣。當時有一位具壽西羯多苾芻（比丘），得了風瘨（癲癇）病，隨地大小便，甚至被婆羅門（古印度僧侶貴族）居士看到后，互相詢問說：『這是誰家的孩子？』有人先認識他，告訴眾人說：『這是某某居士的兒子。』眾人說：『正是因為他孤獨，才讓他于沙門釋子（佛教徒）的教法中出家。如果不出家，親戚必定會為他治療風疾。』因為這件事，當時的各位苾芻去稟告世尊。佛說：『各位苾芻應當為西羯多苾芻去詢問那位醫生，是否能治療他的風疾。』當時的各位苾芻去醫生那裡，問道：『賢首（對醫生的尊稱）！有一位苾芻，患有這樣的疾病，可以為他開藥方嗎？』醫生說：『應該服用生肉，必定會痊癒。』苾芻回答說：『賢首！那位苾芻可是吃肉的人嗎？』醫生說：『聖者！這是治療風病的藥。除了這種藥以外，其他的都不能治療。』當時的各位苾芻把這件事稟告了佛。佛說：『如果醫生說這是藥，其他的不能治療，應該給他生肉。』當時的各位苾芻便給了他生肉，那個人（西羯多苾芻）看見了卻不肯吃。佛說：『應該……』

【English Translation】 English version: 『If someone has already contracted an eye disease, first teach them to use Anjana medicine (a type of eye medicine), they can go there to seek it.』 This sick Bhikshu (monk, ordained person) followed his words and went to ask: 『Venerable Sir! I am now suffering from an eye disease, is there any remaining Anjana medicine?』 However, this Bhikshu searched for the remaining medicine but could not find it, and replied: 『Venerable Sir! I cannot find my remaining medicine now.』 Because of this matter, (other) Bhikshus went to report to the World Honored One (Buddha). The Buddha said: 『Bhikshus! If there is any remaining Anjana medicine, it should not be discarded carelessly without being put away. Regarding the method of using Anjana medicine, I will now explain the rules for placement. Anjana medicine should be placed in a secure place, flower Anjana medicine should be placed in a copper container, liquid medicine should be placed in a small box, and powdered medicine should be placed in a bamboo tube. Then each should be placed in a bag, or wrapped with something, or tied to a peg nailed on the wall. Bhikshus who hold Anjana medicine should act according to the rules, those who do not act according to the rules will commit the offense of transgressing the law.』

The place of origin is the same as before. At that time, there was a Venerable Sir named Sikata Bhikshu (monk), who contracted epilepsy, and defecated and urinated everywhere, even being seen by Brahmin (ancient Indian priestly aristocracy) laymen, who asked each other: 『Whose child is this?』 Someone who knew him first told the crowd: 『This is the son of so-and-so layman.』 The crowd said: 『It is precisely because he was lonely that he was allowed to leave home in the teachings of the Shramana Shakya (Buddhists). If he had not left home, his relatives would surely have treated his wind disease.』 Because of this matter, the Bhikshus at that time went to report to the World Honored One. The Buddha said: 『You Bhikshus should ask that doctor for Sikata Bhikshu whether he can treat his wind disease.』 The Bhikshus at that time went to the doctor and asked: 『Worthy Sir (a respectful term for doctors)! There is a Bhikshu who is suffering from such a disease, can you prescribe a medicine for him?』 The doctor said: 『He should take raw meat, and he will surely recover.』 The Bhikshu replied: 『Worthy Sir! Is that Bhikshu a meat-eater?』 The doctor said: 『Holy One! This is medicine for treating wind disease. Apart from this medicine, nothing else can cure it.』 The Bhikshus at that time reported this matter to the Buddha. The Buddha said: 『If the doctor says that this is medicine and nothing else can cure it, he should be given raw meat.』 The Bhikshus at that time gave him raw meat, but that person (Sikata Bhikshu) saw it but refused to eat it. The Buddha said: 『He should...』

以物掩眼，然後與食。」時彼苾芻緣與，即除掩物，然病苾芻見手有血，遂便歐逆，佛言：「不應即除系物。待彼食訖，凈洗手已，別置香美飲食，方可除其掩系，而告之曰：『汝應食此美食，病可得差。』」差已，每憶斯藥。時諸苾芻以緣白佛，佛言：「若病差已，如常順行，違者得越法罪。」

緣在王舍城。時具壽畢鄰陀婆瑳才出家已，多有諸疾。時諸苾芻皆來問說：「具壽！四體如何？」答曰：「甚不安隱，常有諸病。」苾芻報曰：「具壽！汝于昔來，常服何藥？」答曰：「我于昔時，畜雜藥袋，須時取服。」諸苾芻曰：「今何不服？」答曰：「世尊未許。」時諸苾芻以緣白佛。佛言：「我今聽諸苾芻，應持藥袋。」苾芻因此多畜諸藥，袋小不受。佛言：「其藥作束，系象牙杙上。」藥便爛壞，佛言：「隨時暴曬。」彼于盛日之中暴曬其藥，遂令無力，佛言：「不應于赤日中暴藥，遂陰處曬。」藥還爛壞，佛言：「應陰乾處著。」又被風雨來至，諸苾芻不敢收舉，佛言：「使白衣、求寂，此若無者，當自收舉。其觸著處去卻，餘者應用，勿致疑惑。為難故開，無難不得。」

緣在室羅筏城。時有具壽頡離伐多，於一切時不樂求覓，見者多疑。時諸苾芻共號為頡離伐多，為少求故。其少求者後於晨朝

【現代漢語翻譯】現代漢語譯本：用東西遮住他的眼睛，然後給他食物。』當時那位比丘因為有因緣，就去除了遮眼之物，然而生病的比丘看到手上沾有血，於是就嘔吐起來。佛說：『不應該立刻去除遮擋之物。等他吃完食物，洗凈手后，另外準備香美可口的飲食，才可以去除遮擋之物，並告訴他說：『你應該吃這些美食，病就可以痊癒。』"病好之後，他總是想著這種藥。當時眾比丘將此事稟告佛陀，佛說：『如果病已經痊癒，就應該像平常一樣順其自然，違背者會犯越法罪。』

因緣發生在王舍城。當時具壽畢鄰陀婆瑳（Pilindavatsa，人名）出家后，有很多疾病。當時眾比丘都來問候說：『具壽！身體怎麼樣？』他回答說：『很不舒服，經常生病。』比丘們說：『具壽！你以前經常服用什麼藥？』他回答說：『我以前常備有雜藥袋，需要時就拿出來服用。』眾比丘說：『現在為什麼不服用呢？』他回答說：『世尊沒有允許。』當時眾比丘將此事稟告佛陀。佛說：『我現在允許眾比丘，應該持有藥袋。』比丘們因此儲存了很多藥物，袋子太小裝不下。佛說：『把藥捆成束，繫在象牙樁上。』藥就腐爛損壞了，佛說：『要隨時暴曬。』他們在大太陽下暴曬藥物，導致藥力減弱，佛說：『不應該在烈日下暴曬藥物，應該在陰涼處曬。』藥還是腐爛損壞了，佛說：『應該放在陰涼乾燥的地方。』又被風雨淋濕，眾比丘不敢收起來，佛說：『讓白衣（在家居士）、求寂（沙彌）去做，如果都沒有，就應該自己收起來。接觸到的地方去掉，剩下的可以使用，不要產生疑惑。爲了困難的情況才開許，沒有困難的情況不可以這樣做。』

因緣發生在室羅筏城。當時有具壽頡離伐多（Khlrivata，人名），在任何時候都不喜歡尋求，見到他的人多有疑慮。當時眾比丘共同稱他為頡離伐多，因為他很少求取。這位少求的比丘後來在早晨

【English Translation】 English version: 'Cover his eyes with something, and then give him food.' At that time, that Bhikshu, because of the circumstances, removed the covering. However, the sick Bhikshu saw blood on his hand and vomited. The Buddha said, 'One should not immediately remove the covering. After he has finished eating, washed his hands, and prepared other fragrant and delicious food, then one can remove the covering and tell him, 'You should eat this delicious food, and your illness will be cured.'" After he recovered, he always remembered this medicine. At that time, the Bhikshus reported this matter to the Buddha, who said, 'If the illness has been cured, one should act as usual, and those who violate this will commit a transgression.'

The circumstance occurred in Rajagrha (Wangshecheng, city name). At that time, the venerable Pilindavatsa (Pilindavatsa, person's name), after becoming a monk, had many illnesses. At that time, the Bhikshus all came to ask, 'Venerable, how is your body?' He replied, 'Very uncomfortable, often sick.' The Bhikshus said, 'Venerable, what medicine did you usually take in the past?' He replied, 'In the past, I always kept a bag of mixed medicines, and I would take them when needed.' The Bhikshus said, 'Why don't you take them now?' He replied, 'The World Honored One has not permitted it.' At that time, the Bhikshus reported this matter to the Buddha. The Buddha said, 'I now allow the Bhikshus to carry medicine bags.' The Bhikshus therefore stored many medicines, and the bags were too small to hold them. The Buddha said, 'Tie the medicines into bundles and hang them on ivory pegs.' The medicines rotted and spoiled. The Buddha said, 'Dry them in the sun from time to time.' They dried the medicines in the hot sun, which weakened their potency. The Buddha said, 'One should not dry medicines in the hot sun, but dry them in the shade.' The medicines still rotted and spoiled. The Buddha said, 'They should be placed in a cool, dry place.' Then the wind and rain came, and the Bhikshus did not dare to pick them up. The Buddha said, 'Let the white-clothed (lay practitioners), and the seekers of quiescence (novice monks) do it. If there are none, then you should pick them up yourselves. Discard the parts that have been touched, and the rest can be used. Do not have doubts. This is permitted for difficult situations, and it is not allowed when there is no difficulty.'

The circumstance occurred in Sravasti (Shiluofacheng, city name). At that time, there was the venerable Khlrivata (Khlrivata, person's name), who at all times did not like to seek things, and those who saw him were often suspicious. At that time, the Bhikshus commonly called him Khlrivata, because he sought so little. This Bhikshu who sought little later in the morning

著衣持缽，入城乞食。次第行乞，遂聞壓甘蔗聲，因即往見作沙糖團，以米粉相和。苾芻報曰：「汝莫著粉和摶。」其人問曰：「可更有餘物摶沙糖不？」苾芻答曰：「我實不知更有何物？然我等非時須食沙糖，所以不合著粉。」報曰：「聖者！時與非時，任食不食，此團除粉，余物不中。」苾芻遂去。後於一時，于非時分，眾中行沙糖團。然彼苾芻，疑不敢食。弟子問曰：「鄔波馱耶！眾行沙糖，大眾皆食，何不食耶？」報言：「具壽！此中有時食雜故。」彼諸弟子亦復不食。時諸苾芻問曰：「具壽！眾食沙糖，云何不食？」報曰：「我鄔波馱耶言曰：『有時食雜故。』聞者亦皆不食。」頡離伐多遂令眾人多不肯食。時諸苾芻以緣白佛，佛言：「不由此故而成於染，作法應爾。出處凈故，應可食之，勿致疑惑。」是時具壽頡離伐多晨時著衣持缽，入城乞食。次第行至香行鋪前，見人以麨涂手，遂摶沙糖。捉沙糖已，復麨涂手。苾芻見已，告曰：「賢首！手既涂麨，勿把沙糖，我須非時食此沙糖。」彼人報曰：「聖者！誰複數數用水洗手始得相觸？」后彼苾芻疑不敢食，弟子門人皆亦不食，事並同前。時諸苾芻以緣白佛，佛言：「彼本成染，即不堪食。本體凈故，食之無犯。」

緣在室羅筏城。具壽舍利子身嬰

【現代漢語翻譯】現代漢語譯本比丘整理好衣服，拿著缽，進入城中乞食。他按順序乞討，聽到壓榨甘蔗的聲音，於是前去觀看製作沙糖團的過程，看到有人用米粉與沙糖混合。比丘說道：『你不要用粉來混合。』那人問道：『還有其他東西可以用來混合沙糖嗎？』比丘回答說：『我實在不知道還有什麼其他東西。然而我們非時（指正午之後到第二天黎明前的時間）需要食用沙糖，所以不應該用粉。』那人說：『聖者！無論何時或非時，吃或不吃，這沙糖團除了粉，其他東西都不適合。』比丘於是離開了。後來有一次，在非時的時候，僧團中分發沙糖團。然而那位比丘，因為疑惑而不敢食用。弟子問道：『鄔波馱耶（Upadhyaya，親教師）！僧團分發沙糖，大家都吃，您為什麼不吃呢？』他回答說：『具壽（Ayushman，對年長比丘的尊稱）！這沙糖團里混雜了有時食（指可以在規定時間外食用的食物）。』他的弟子們也不敢食用。當時，其他比丘問道：『具壽！僧團都在吃沙糖，你們為什麼不吃？』他們回答說：『我的鄔波馱耶說：『有時食混雜在裡面。』聽到的人也都不敢食用。』頡離伐多（Khlivata）使得很多人都不肯食用。當時，眾比丘將此事稟告佛陀，佛陀說：『不是因為這個原因而造成污染，做法應該如此。因為來源是清凈的，所以應該可以食用，不要產生疑惑。』當時，具壽頡離伐多早上整理好衣服，拿著缽，進入城中乞食。他按順序走到香行鋪前，看到有人用麥粉涂手，然後摶沙糖。拿起沙糖后，又用麥粉涂手。比丘看到后，告訴那人說：『賢首（賢者）！手既然塗了麥粉，就不要拿沙糖，我需要在非時食用這沙糖。』那人回答說：『聖者！誰會多次用水洗手才敢觸控呢？』後來那位比丘因為疑惑而不敢食用，他的弟子和門人也都不敢食用，情況和之前一樣。當時，眾比丘將此事稟告佛陀，佛陀說：『如果原本就已經被污染，那就不能食用。如果本體是清凈的，食用就沒有罪過。』這件事發生在室羅筏城（Shravasti）。具壽舍利子（Shariputra）身患疾病

【English Translation】 English version A Bhikshu, having arranged his robes and holding his bowl, entered the city to beg for food. Begging in order, he then heard the sound of pressing sugarcane. He went to see the making of sugar candy, and saw someone mixing it with rice flour. The Bhikshu said, 'Do not mix it with flour.' The person asked, 'Is there anything else that can be used to mix the sugar?' The Bhikshu replied, 'I really do not know what else there is. However, we need to eat sugar candy at an improper time (referring to the time after noon until dawn the next day), so it should not be mixed with flour.' The person said, 'Venerable one! Whether it is the proper time or an improper time, whether to eat or not, this candy, besides the flour, is not suitable.' The Bhikshu then left. Later, on one occasion, during an improper time, sugar candy was distributed among the Sangha. However, that Bhikshu, due to doubt, did not dare to eat it. A disciple asked, 'Upadhyaya (Upadhyaya, preceptor)! The Sangha is distributing sugar, and everyone is eating it, why are you not eating it?' He replied, 'Ayushman (Ayushman, term of respect for senior Bhikshus)! There is 'occasional food' (referring to food that can be eaten outside of the prescribed time) mixed in this.' His disciples also did not dare to eat it. At that time, other Bhikshus asked, 'Ayushman! The Sangha is eating sugar, why are you not eating it?' They replied, 'My Upadhyaya said, 'There is 'occasional food' mixed in it.' Those who heard this also did not dare to eat it.' Khlivata (Khlivata) caused many people to be unwilling to eat it. At that time, the Bhikshus reported this matter to the Buddha. The Buddha said, 'It is not because of this that defilement is created, the practice should be like this. Because the source is pure, it should be edible, do not have doubts.' At that time, the Venerable Khlivata, in the morning, having arranged his robes and holding his bowl, entered the city to beg for food. Begging in order, he arrived in front of a fragrance shop, and saw someone smearing wheat flour on their hands, and then shaping sugar candy. After picking up the sugar candy, they again smeared wheat flour on their hands. The Bhikshu, having seen this, told the person, 'Virtuous one! Since your hands are smeared with wheat flour, do not hold the sugar candy, I need to eat this sugar candy at an improper time.' The person replied, 'Venerable one! Who would repeatedly wash their hands with water before daring to touch it?' Later, that Bhikshu, due to doubt, did not dare to eat it, and his disciples and followers also did not dare to eat it, the situation being the same as before. At that time, the Bhikshus reported this matter to the Buddha. The Buddha said, 'If it was originally defiled, then it cannot be eaten. If the substance is pure, there is no offense in eating it.' This event occurred in Shravasti (Shravasti). The Venerable Shariputra (Shariputra) was suffering from illness.

風病，具壽大目揵連見其有疾，作如是念：「我曾頻與舍利子看病，不問醫人，今應宜問。」即往醫處問言：「賢首！具壽舍利子患如是如是病，可為處方。」醫人報曰：「聖者！看其患狀，宜服鹽醋，當得除差。」既求得醋，更欲求鹽，具壽畢鄰陀婆蹉報曰：「我先有鹽，貯之角內，盡壽守持。若世尊許服，我當相與。」時具壽舍利子聞此語已，報大目連曰：「我意有疑，盡形壽藥若和時藥，非時不應服。」時大目連以緣白佛，佛言：「目連！若更藥、七日藥、盡壽藥與時藥相和，應作時服，非時不服。若七日、盡壽與更藥相和，應齊更分服，過此更分不應服。若盡壽藥與七日藥相和，應七日服，過七日不應服。若盡壽與盡壽藥相和，應盡壽服。若不依者，得越法罪。」

爾時世尊在荻苗國，人間遊行到波羅痆斯仙人墮處施鹿林中。于彼城內，有一長者名曰大軍，富貴饒財，多諸受用。彼人有妻名大軍女，敬信三寶，賢善質直，意樂清凈。彼聞世尊于荻苗國遊行，來到波羅痆斯，在仙人墮處施鹿林中，聞已唸曰：「此應是我大師世尊，我雖頻為供養，由未周備，今以我現有家貲悉持奉上無上慈尊，略申供養。」作是念已，即往佛所，到已禮足，退坐一面。

爾時世尊為大軍長者隨順說法，示教利喜，以

【現代漢語翻譯】現代漢語譯本：關於風病，具壽（Ayasma，尊敬的）大目犍連（Mahamoggallana）看到舍利子（Sariputta）生病，心想：『我經常和舍利子一起看病，卻不問醫生，現在應該去問問。』於是就去醫生那裡詢問：『賢首！具壽舍利子患了這種病，請您開個藥方。』醫生回答說：『聖者！看他的病情，應該服用鹽醋，就能痊癒。』找到醋后，又想找鹽，具壽畢鄰陀婆蹉（Pilindavaccha）說：『我以前有鹽，儲存在角里，打算終身儲存。如果世尊（Bhagavan）允許服用，我就給你。』當時，具壽舍利子聽到這話后，對大目犍連說：『我有些疑慮，終身藥如果和臨時藥混合，不到時間不應該服用。』當時，大目犍連將此事稟告佛陀，佛陀說：『目連！如果常服藥、七日藥、終身藥和臨時藥混合，應該作為臨時藥服用，不到時間不服用。如果七日藥、終身藥和常服藥混合，應該按照常服藥的劑量服用，超過這個劑量不應該服用。如果終身藥和七日藥混合，應該服用七天，超過七天不應該服用。如果終身藥和終身藥混合，應該終身服用。如果不按照這些規定，就犯了越法的罪過。』當時，世尊在荻苗國（Ukkattha），人間（此處原文如此，應為『遊行』之意）來到波羅奈斯（Baranasi）仙人墮處施鹿林（Isipatana Migadaya）中。在那座城裡，有一位長者名叫大軍（Mahasena），富有且有很多財產，享受著各種各樣的東西。他有一位妻子名叫大軍女（Mahasenaya），敬信三寶（Triratna），賢良正直，心意清凈。她聽說世尊在荻苗國，來到波羅奈斯，在仙人墮處施鹿林中，心想：『這應該是我的大師世尊，我雖然經常供養，但還不夠周到，現在要把我現有的家產全部奉獻給無上慈尊，略表供養。』這樣想著，就前往佛陀所在的地方，到達后頂禮佛足，退到一旁坐下。當時，世尊為大軍長者隨順說法，開示教導，使他歡喜，以

【English Translation】 English version: Regarding wind disease, the Venerable (Ayasma) Mahamoggallana, seeing that Sariputta was ill, thought to himself: 'I have often attended to Sariputta's illnesses, but without consulting a doctor. Now I should ask one.' So he went to a doctor and asked: 'Wise sir! The Venerable Sariputta is suffering from such and such a disease; please prescribe a remedy.' The doctor replied: 'Venerable one! Judging from his condition, he should take salt and vinegar, and he will recover.' Having obtained vinegar, he then sought salt. The Venerable Pilindavaccha said: 'I have salt stored in a horn, which I intend to keep for life. If the Blessed One (Bhagavan) permits it to be taken, I will give it to you.' At that time, the Venerable Sariputta, hearing these words, said to Mahamoggallana: 'I have some doubts. A lifelong medicine, if mixed with a temporary medicine, should not be taken out of time.' Then Mahamoggallana reported this matter to the Buddha, who said: 'Moggallana! If a medicine for occasional use, a seven-day medicine, or a lifelong medicine is mixed with a temporary medicine, it should be taken as a temporary medicine, and not taken out of time. If a seven-day medicine or a lifelong medicine is mixed with a medicine for occasional use, it should be taken in the dosage of the medicine for occasional use; beyond that dosage, it should not be taken. If a lifelong medicine is mixed with a seven-day medicine, it should be taken for seven days, and not beyond seven days. If a lifelong medicine is mixed with a lifelong medicine, it should be taken for life. If one does not follow these rules, one commits a transgression of the law.' At that time, the Blessed One was in Ukkattha, wandering (此處原文如此，應為『wandering』之意) among humans, having arrived at the Deer Park at Isipatana Migadaya in Baranasi. In that city, there was a householder named Mahasena, who was wealthy and had many possessions, enjoying all kinds of things. He had a wife named Mahasenaya, who had faith in the Triple Gem (Triratna), was virtuous and upright, and had a pure mind. She heard that the Blessed One was in Ukkattha, wandering (此處原文如此，應為『wandering』之意) and had come to Baranasi, to the Deer Park at Isipatana Migadaya, and she thought: 'This must be my master, the Blessed One. Although I have often made offerings, they have not been sufficient. Now I will offer all my existing wealth to the unsurpassed compassionate one, to make a small offering.' Thinking this, she went to where the Buddha was, and upon arriving, she bowed at his feet and sat down to one side. At that time, the Blessed One, in accordance with Mahasena the householder's disposition, taught the Dharma, instructing and encouraging him, causing him joy, with

種種方便演妙法已，默然而住。

爾時大軍長者既聞法已，心大歡喜，即從座起，偏袒右肩，合掌禮佛，而白佛言：「唯愿世尊及苾芻眾，受我三月夏安居請，我以供養衣服、飲食、臥具、醫藥。」

爾時世尊默然受請。是時長者見佛許已，生大歡喜，禮佛而去。時彼長者供給世尊三月安居種種供養，及諸苾芻，無所闕乏。長者每日清旦禮世尊足，即復觀察諸病苾芻。有一苾芻，身嬰重病。往問醫人，時彼醫人令食肉羹。長者問已，歸到家中，語其婦曰：「賢首！有病苾芻，醫人令食肉羹，方能療疾。汝可為辦，宜速送往病苾芻處。」時彼長者即令小婢，將其錢物往諸屠家，欲買其肉。即於此日，國王誕子，遂皆斷屠；若有犯者，與其重罪。假令貴買，亦不可得。時彼小婢具以上事白大家知。時長者婦作是思惟：「我於三月，供養世尊及苾芻僧，所有家資不令有乏。若今不得此藥交，恐苾芻因斯命過，是我不善。」如是思已，即持利刃入己房中以割髀肉，授與小婢，令其細切，煮作美羹，急送與彼病苾芻食。爾時小婢即作送與，然病苾芻得已便食，病遂除愈。彼病苾芻，亦復不知是彼長者妻割身肉，便作是念：「我既受此供養，不合空臥，我今宜可未得者令得、未證者令證、未解者令解。」發勤精進，斷

【現代漢語翻譯】現代漢語譯本：用各種方便法門演說微妙佛法之後，佛陀便默默地安住。

當時，大軍長者聽聞佛法后，內心非常歡喜，立即從座位上起身，袒露右肩，合掌向佛行禮，並對佛說：『唯愿世尊和各位比丘，接受我三個月的夏季安居供養，我將供養衣服、飲食、臥具、醫藥。』（苾芻(bǐ qiū)：佛教出家男子，即和尚）

當時，世尊默然接受了他的請求。長者見佛答應后，內心充滿歡喜，向佛行禮后離去。之後，這位長者供養世尊和所有比丘三個月的安居，各種供養都沒有缺少。長者每天清晨都去禮拜世尊的雙足，然後又去探望生病的比丘。有一位比丘，身患重病。長者去詢問醫生，醫生讓他食用肉羹。長者問過後，回到家中，對他的妻子說：『賢首！有一位生病的比丘，醫生讓他食用肉羹，才能治好疾病。你快去準備，迅速送到那位生病的比丘處。』

當時，這位長者就讓小婢女帶著錢財去各個屠戶家，想要購買肉。恰好在這一天，國王生了兒子，於是全國都禁止屠宰；如有違反者，將處以重罪。即使出高價購買，也無法得到肉。當時，小婢女將以上情況全部告訴了長者夫人。長者夫人心想：『我在這三個月里，供養世尊和比丘僧團，所有的家產都沒有吝惜。如果現在不能得到這藥，恐怕這位比丘會因此喪命，這是我的過失。』這樣想著，她就拿起鋒利的刀進入自己的房間，割下自己大腿上的肉，交給小婢女，讓她切細，煮成美味的肉羹，趕緊送給那位生病的比丘食用。當時，小婢女就送去了，那位生病的比丘得到后就吃了，病就痊癒了。那位生病的比丘，也不知道這是長者妻子割下的肉，就想：『我既然接受了這樣的供養，不應該空閑地躺著，我現在應該努力讓未得到的得到，未證悟的證悟，未解脫的解脫。』於是發奮精進，斷除煩惱。

【English Translation】 English version: After expounding the wonderful Dharma through various skillful means, the Buddha remained in silence.

At that time, the Elder Dajun, having heard the Dharma, was greatly delighted. He immediately rose from his seat, bared his right shoulder, joined his palms in reverence to the Buddha, and said to the Buddha: 'May the World Honored One and the Sangha of Bhikshus (Bhikshu: A Buddhist monk) accept my invitation for three months of summer retreat. I will provide offerings of clothing, food, bedding, and medicine.'

At that time, the World Honored One silently accepted the invitation. Seeing that the Buddha had agreed, the Elder was overjoyed and departed after bowing to the Buddha. Thereafter, this Elder provided the World Honored One and all the Bhikshus with various offerings for the three-month retreat, lacking nothing. Every morning, the Elder would pay homage to the feet of the World Honored One and then visit the sick Bhikshus. There was one Bhikshu who was seriously ill. The Elder inquired of the physician, who prescribed meat broth for him. After asking, the Elder returned home and said to his wife: 'Worthy one! There is a sick Bhikshu, and the physician has prescribed meat broth for him to cure his illness. Please prepare it quickly and send it to the sick Bhikshu.'

At that time, the Elder sent a young maid with money to various butchers to buy meat. It happened that on this day, the king had a son, and therefore all slaughtering was forbidden; anyone who violated this would be severely punished. Even if one were to buy it at a high price, it would not be obtainable. At that time, the young maid reported all of the above to the Elder's wife. The Elder's wife thought to herself: 'For these three months, I have been providing offerings to the World Honored One and the Sangha of Bhikshus, sparing no expense. If I cannot obtain this medicine now, I fear that this Bhikshu will lose his life because of it, and that would be my fault.' Thinking thus, she took a sharp knife and entered her room, where she cut off flesh from her thigh, gave it to the young maid, and instructed her to chop it finely, cook it into a delicious broth, and quickly send it to the sick Bhikshu to eat. At that time, the young maid sent it, and the sick Bhikshu ate it, and his illness was cured. That sick Bhikshu did not know that it was the flesh cut from the Elder's wife, and he thought: 'Since I have received such an offering, I should not lie idle. I should now strive to enable those who have not attained to attain, those who have not realized to realize, and those who have not liberated to liberate.' Thus, he aroused diligent effort and eradicated afflictions.

諸煩惱，得阿羅漢果，三明六通，具八解脫，得如實知：我生已盡，梵行已立，所作已辦，不受後有。心無障礙，如手撝空，刀割香涂，愛憎不起，觀金與土等無差別，于諸名利無不棄捨，釋梵諸天悉皆恭敬。

爾時世尊于日初分，執持衣缽，將諸大眾往大軍舍。既至彼已，于大眾前就座而坐，告長者曰：「汝之少婦，今在何處？」答言：「室內。」世尊威力不可思議，加護彼女，令于割處所有身肉，色相無差，平復如故。時長者妻於世尊所，生歡喜心。從房出已，詣世尊所，頂禮佛足，住立一面。佛告女曰：「汝有何因，能于生死險道發菩薩行？」女即合掌而說頌言：

「輪迴生死中，　　是身易可得；　百千俱胝劫，　　尊勝境難逢。」

爾時長者見佛世尊及諸大眾悉安坐已，即以清凈種種上美飲食供養佛僧，皆令滿足。攝除食器，嚼齒木已，清凈洗手。是時長者更取小座，於一面坐，為聽法故。

爾時世尊為長者說微妙法，示教利喜，無數方便演說法已，從座而起，還至本處。集諸苾芻，于大眾中就座而坐，告諸苾芻曰：「食人肉者，眾所共嫌，于諸肉中，人肉最為臭穢可惡，故苾芻不應更食。若食人肉者，得窣吐羅底也罪。我今制眾中上座行法。然諸上座，凡眾食時，有人將肉慾行，

【現代漢語翻譯】現代漢語譯本：斷除所有煩惱，證得阿羅漢果（梵語：Arhat，指斷盡煩惱，超出輪迴的聖者），具足三明（宿命明、天眼明、漏盡明）六通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通），具備八解脫（內有色想觀外色解脫、內無色想觀外色解脫、凈解脫身作證、空無邊處解脫、識無邊處解脫、無所有處解脫、非想非非想處解脫、滅受想定解脫），如實了知：『我的生死已經終結，清凈的修行已經確立，該做的事情已經完成，不會再有來世。』內心沒有障礙，就像用手在空中揮舞一樣自由自在，無論是用刀割還是涂香，都不會產生愛憎之情，看待黃金和泥土一樣，沒有任何差別，對於各種名利都毫不留戀地捨棄，連釋天（帝釋天，佛教的護法神）和梵天（色界天的天主）等諸天都恭敬他。這時，世尊在清晨，拿著衣缽，帶領著大眾前往大軍的住所。到達之後，在大眾面前坐下，告訴長者說：『你的妻子現在在哪裡？』長者回答說：『在房間里。』世尊的威力不可思議，加持保護他的妻子，使她被割傷的地方，所有身體的肉，顏色和形狀都沒有改變，恢復如初。當時長者的妻子對世尊生起了歡喜心。從房間出來后，來到世尊面前，頂禮佛足，站在一旁。佛告訴那位女子說：『你有什麼因緣，能夠在生死險惡的道路上發起菩薩行？』那位女子立刻合掌，用偈頌說道：『在輪迴的生死之中，這個身體很容易得到；但是經歷百千俱胝（梵語：koti，意為千萬）劫，尊勝的境界難以遇到。』這時，長者看到佛世尊和所有大眾都安穩地坐著，就用清凈的各種上等美味飲食供養佛和僧眾，使他們都感到滿足。收起餐具，嚼完齒木（古代用以清潔牙齒的木條）后，清凈地洗手。這時，長者又拿了一個小座，在一旁坐下，爲了聽聞佛法。這時，世尊為長者宣說了微妙的佛法，用開示、教導、利益和喜悅的方式，用無數的方便來演說佛法之後，從座位上站起來，回到原來的地方。召集所有的比丘（梵語：bhiksu，指出家受具足戒的男性佛教徒），在大眾中坐下，告訴各位比丘說：『吃人肉的人，會被大眾所厭惡，在各種肉類中，人肉是最為臭穢可憎的，所以比丘不應該再吃人肉。如果吃人肉，就會犯窣吐羅底也罪（梵語：sthulatyaya，一種較重的罪）。我現在制定僧團中上座（長老）行法。然而各位上座，在大家吃飯的時候，如果有人帶著屍體來，』

【English Translation】 English version: Having eliminated all afflictions, attained the Arhat fruit (Sanskrit: Arhat, referring to a saint who has eradicated all afflictions and transcended reincarnation), possessing the Threefold Knowledge (knowledge of past lives, divine eye, and extinction of outflows) and Six Supernatural Powers (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, supernatural power, and extinction of outflows), equipped with the Eight Deliverances (deliverance through contemplating external forms while having internal forms, deliverance through contemplating external forms while having no internal forms, deliverance through the body witnessing purity, deliverance from the sphere of infinite space, deliverance from the sphere of infinite consciousness, deliverance from the sphere of nothingness, deliverance from the sphere of neither perception nor non-perception, and deliverance from the cessation of perception and sensation), truly knowing: 'My birth has ended, the pure conduct has been established, what needed to be done has been completed, and there will be no future existence.' The mind is without obstruction, like waving a hand in the air, whether cut with a knife or smeared with fragrance, love and hatred do not arise, viewing gold and earth as equal without difference, abandoning all fame and gain without hesitation, even Shakra (Indra, a protector deity in Buddhism) and Brahma (the lord of the Form Realm) and all the devas (gods) respectfully honor him. At that time, the World Honored One, in the early morning, holding his robe and bowl, led the assembly to the residence of the great general. Having arrived there, he sat down before the assembly and said to the elder: 'Where is your wife now?' The elder replied: 'In the room.' The power of the World Honored One is inconceivable, protecting his wife, causing the flesh of her body where it had been cut to be unchanged in color and form, restored as before. At that time, the elder's wife developed a joyful mind towards the World Honored One. Coming out of the room, she went to the World Honored One, prostrated at the Buddha's feet, and stood to one side. The Buddha said to the woman: 'What is the cause that enables you to generate the Bodhisattva conduct on the perilous path of birth and death?' The woman immediately joined her palms and spoke in verse: 'In the cycle of birth and death, this body is easily obtained; but after hundreds of thousands of kotis (Sanskrit: koti, meaning ten million) of kalpas (aeons), a supremely victorious state is difficult to encounter.' At that time, the elder, seeing that the Buddha, the World Honored One, and all the assembly were seated peacefully, offered pure and excellent food to the Buddha and the Sangha (community), satisfying them all. After putting away the dishes and chewing the tooth wood (ancient wooden sticks used for cleaning teeth), he cleansed his hands. At that time, the elder took a small seat and sat to one side, in order to listen to the Dharma. At that time, the World Honored One spoke the subtle Dharma to the elder, instructing, teaching, benefiting, and delighting him, expounding the Dharma with countless skillful means, then arose from his seat and returned to his original place. He gathered all the bhikshus (Sanskrit: bhiksu, a male Buddhist monastic who has taken full ordination), sat down in the midst of the assembly, and said to the bhikshus: 'Those who eat human flesh are disliked by the public, and among all meats, human flesh is the most foul and abominable, therefore bhikshus should no longer eat human flesh. If one eats human flesh, one commits the sthulatyaya offense (Sanskrit: sthulatyaya, a serious offense). I now establish the practice for the senior monks (elders) in the Sangha. However, senior monks, when everyone is eating, if someone brings a corpse,'

應先問言：『此是何肉？』若上座老病，或無辯了、或不記憶，第二上座應問。若上座不問，得越法罪。」

時諸苾芻心疑未了，請世尊曰：「大軍長者妻自割身肉供養苾芻，遂令病差。由此因緣，深懷慚愧，精進不懶，便得漏盡。既食人肉，眾所譏嫌，於法有違，是可訶責；以何因緣，而得漏盡？」佛告諸苾芻曰：「然彼苾芻，非但此生受此女人供養，於過去世無量劫中，常以身肉供此苾芻。由是因緣，今還以肉而為供養。然此苾芻於過去生，由此女人獲得五通，於今生中具足六通，證得漏盡。汝等諦聽！善思念之。吾當為汝廣說因緣。乃往昔時，波羅痆斯城中有一長者，大富多財，仁義信順，其妻亦爾。有婆羅門，聰明博識，弟子圍繞，數盈五百，教讀明論。大富長者于彼婆羅門處深起信心，便請此婆羅門眾至家，以諸所有而盡供養，乃至盡形心無懈惓。是時大富長者為性慈愍，每於晨朝遍觀徒眾，知其安不？其婆羅門有一弟子，身遭疾苦，往問醫人，醫人報曰：『當啖肉羹。』爾時長者往摩納薄迦處申慰問已，語言：『汝身病苦，醫人遣服何藥？』彼便報曰：『令食肉羹。』時彼長者問已還家，而報婦曰：『有婆羅門子病苦，要須肉羹。可令小婢持錢往市買肉作羹，送與令食。』其日國王夫人誕子，遂敕

【現代漢語翻譯】現代漢語譯本：應該先問：『這是什麼肉？』如果上座（寺院或僧團中的長老）年老體弱，或者沒有辨別能力、或者不記得，第二上座應該問。如果上座不問，就犯了越法的罪過。」

當時各位比丘（佛教僧侶）心中疑惑未解，請問世尊（釋迦牟尼佛）：『大軍長者的妻子割下自己的肉來供養比丘，因此使比丘的疾病痊癒。因為這個因緣，她深感慚愧，精進不懈怠，便證得了漏盡（斷絕了一切煩惱）。既然吃了人肉，受到大眾的譏諷嫌棄，在佛法上有所違背，是應該受到訶責的；因為什麼因緣，反而證得了漏盡呢？』佛告訴各位比丘說：『那位比丘，不僅僅是今生受到這位女人的供養，在過去世無量劫中，常常以自己的身肉供養這位比丘。因為這個因緣，今生還以肉來作為供養。而且這位比丘在過去生中，由此女人獲得了五通（五種神通），在今生中具足六通（六種神通），證得了漏盡。你們仔細聽！好好思考！我將為你們詳細解說其中的因緣。在很久以前，波羅痆斯城（古印度城市名，今瓦拉納西）中有一位長者（富有的居士），非常富有，仁義信順，他的妻子也是這樣。有一位婆羅門（古印度祭司階層），聰明博學，弟子眾多，有五百多人，教他們誦讀明論。大富長者對那位婆羅門非常信服，便邀請婆羅門師徒到家中，用所有的財物盡心供養，甚至盡其一生都不懈怠。當時大富長者天性慈悲，每天早晨都遍觀徒眾，瞭解他們是否安好？婆羅門有一位弟子，身患疾病，去問醫生，醫生說：『應當吃肉羹。』當時長者去摩納薄迦（人名）處慰問，說道：『你身患疾病，醫生讓你服用什麼藥？』他便回答說：『讓我吃肉羹。』當時那位長者問完后回到家中，告訴妻子說：『有一位婆羅門弟子生病了，需要肉羹。可以派小婢女拿錢去市場買肉做羹，送給他吃。』那天國王的夫人誕下王子，於是下令

【English Translation】 English version: One should first ask, 'What kind of meat is this?' If the senior monk (elder in a monastery or sangha) is old and infirm, or lacks discernment, or does not remember, the second senior monk should ask. If the senior monk does not ask, he commits the offense of transgressing the Dharma.

At that time, the Bhikshus (Buddhist monks) were still in doubt and asked the World Honored One (Shakyamuni Buddha): 'The wife of the Elder Dajun cut off her own flesh to offer to a Bhikshu, thereby curing his illness. Because of this cause, she felt deep shame, practiced diligently without laziness, and attained the exhaustion of outflows (cessation of all defilements). Since he ate human flesh, he was criticized and disliked by the public, which is contrary to the Dharma and should be reproached; for what reason did he attain the exhaustion of outflows?' The Buddha told the Bhikshus: 'That Bhikshu was not only supported by this woman in this life, but in countless kalpas (eons) in the past, she often offered her own flesh to this Bhikshu. Because of this cause, she still offers her flesh as a gift in this life. Moreover, this Bhikshu obtained the five supernormal powers (five kinds of psychic abilities) from this woman in past lives, and in this life, he possesses the six supernormal powers (six kinds of psychic abilities) and attained the exhaustion of outflows. Listen carefully! Think about it carefully! I will explain the causes and conditions to you in detail. In the distant past, in the city of Varanasi (ancient Indian city, now Varanasi), there was an Elder (wealthy layperson) who was very rich, benevolent, righteous, faithful, and obedient, and so was his wife. There was a Brahmin (ancient Indian priestly class) who was intelligent and knowledgeable, surrounded by many disciples, numbering over five hundred, teaching them to recite and study clear treatises. The wealthy Elder had great faith in that Brahmin and invited the Brahmin and his disciples to his home, offering them all his possessions wholeheartedly, even to the end of his life without懈惓. At that time, the wealthy Elder was compassionate by nature, and every morning he would observe the disciples to see if they were well. One of the Brahmin's disciples was suffering from illness and went to ask a doctor, who said: 'He should eat meat soup.' At that time, the Elder went to Manavapaka (name of a person) to inquire and comfort him, saying: 'You are suffering from illness, what medicine did the doctor tell you to take?' He replied: 'He told me to eat meat soup.' At that time, the Elder asked and returned home, telling his wife: 'One of the Brahmin's disciples is ill and needs meat soup. You can send a young maid to the market to buy meat and make soup, and send it to him to eat.' That day, the king's wife gave birth to a prince, and so ordered

斷屠；如有犯者，必加重罪。縱有錢物，無由買得。婢既歸還，具陳是事。其長者妻聞斯事已，便自思惟：『我今已請婆羅門眾至家供養，此病摩納薄迦童子于藥不得，必死無疑，是我之過。』作斯念已，便入自房，手持利刀即割髀肉，令婢作羹，送與病人。既食羹已，病尋除差。患者思惟：『今既斷肉，無由可得，必應是此長者之妻自割其肉，而將施我。』作是念已，深生慚愧，復自思惟：『我所未證者令證、未得者令得，所未顯示，精進不懈，今應作之。』由精勤故，便得五通。汝等苾芻！勿生異念，昔時大富長者之妻施肉者，豈異人乎？今此大軍長者夫人是。昔時病人者，今病苾芻是。於過去生，因此女人施肉緣故而獲五通，今時具足得阿羅漢果。」佛告諸苾芻：「若純黑業，得純黑報；若純白業，得純白報；若雜業，得雜報。是故諸苾芻，應舍黑業、雜業，修純白業。」

緣在室羅筏城。時憍薩羅主勝光大王有第一象，忽然疫死。年當饑饉，時婆羅門長者及諸國人皆食象肉。六眾苾芻食時著衣持缽，入室羅伐城次第乞食，至長者家。然彼家中現煮象肉，釜中氣出。入舍從乞，長者妻曰：「我今無食。」苾芻問曰：「釜中氣出，是何物耶？」妻曰：「聖者！此是象肉。仁等豈可食象肉耶？」答曰：「我等

【現代漢語翻譯】現代漢語譯本禁止屠宰牲畜；如有違反者，必定加重處罰。即使有錢財，也無法購買到肉。婢女回來后，詳細地陳述了這件事。那位長者的妻子聽了這件事後，便自己思量：『我現在已經請了婆羅門眾人到家中供養，這個生病的摩納薄迦（Manavaka，童子名）因為藥物無效，必定會死無疑，這是我的過錯。』產生了這樣的想法后，便進入自己的房間，手持利刀割下自己的大腿肉，讓婢女做成肉羹，送給病人。病人吃了肉羹后，病很快就好了。病人思量：『現在已經禁止吃肉，沒有辦法得到肉，一定是這位長者的妻子自己割下她的肉，然後施捨給我。』產生了這樣的想法后，深深地感到慚愧，又自己思量：『我所未證悟的令其證悟、未得到的令其得到，所未顯示的，要精進不懈，現在應該去做。』由於精勤的緣故，便得到了五神通。你們這些比丘！不要產生其他的想法，過去那位大富長者的妻子施捨肉的人，難道是別人嗎？就是現在這位大軍長者（Mahasenapati，將軍名）的夫人。過去那位病人，就是現在這位生病的比丘。在過去生中，因為這位女人施捨肉的緣故而獲得五神通，現在具足證得阿羅漢果。」佛告訴各位比丘：『如果純粹是黑業，就會得到純粹的黑報；如果純粹是白業，就會得到純粹的白報；如果是雜業，就會得到雜報。』所以各位比丘，應該捨棄黑業、雜業，修習純粹的白業。因緣發生在室羅筏城（Sravasti）。當時憍薩羅（Kosala）國的國王勝光大王（Prasenajit）有一頭最好的大象，忽然因為瘟疫而死了。那一年正當饑荒，當時的婆羅門長者以及各國的百姓都吃象肉。六群比丘（Chabbaggiya）吃飯的時候穿著衣服拿著缽，進入室羅筏城依次乞食，到了長者家。然而那家裡面正在煮象肉，鍋里的氣味散發出來。進入房屋乞食，長者的妻子說：『我現在沒有食物。』比丘問道：『鍋里散發出來的氣味，是什麼東西呢？』妻子說：『聖者！這是象肉。你們難道可以吃象肉嗎？』回答說：『我們...

【English Translation】 English version Cutting off meat; if anyone violates this, they will surely be severely punished. Even with money, there is no way to buy it. After the maid returned, she described the matter in detail. After hearing this, the wife of the elder thought to herself: 'I have already invited the Brahmins to my home for offerings. This sick Manavaka (Manavaka, name of a boy) will undoubtedly die because the medicine is ineffective, and it is my fault.' After having this thought, she entered her room, held a sharp knife, and cut off the flesh from her thigh, instructing the maid to make it into a soup and send it to the patient. After the patient ate the soup, the illness was quickly cured. The patient thought: 'Now that eating meat is forbidden, there is no way to obtain it. It must be that the wife of this elder cut off her own flesh and gave it to me.' After having this thought, he felt deeply ashamed and thought to himself: 'What I have not yet realized, I will realize; what I have not yet obtained, I will obtain; what has not been revealed, I will diligently pursue without懈怠, and I should do it now.' Due to diligence, he attained the five supernormal powers (Abhijna). You Bhikshus! Do not have other thoughts. Was the wife of the wealthy elder who gave the meat in the past someone else? It is the wife of the Mahasenapati (Mahasenapati, name of a general) now. The patient in the past is the sick Bhikshu now. In the past life, because of this woman's offering of meat, he obtained the five supernormal powers, and now he has fully attained the Arhat fruit.' The Buddha told the Bhikshus: 'If it is purely black karma, one will receive purely black retribution; if it is purely white karma, one will receive purely white retribution; if it is mixed karma, one will receive mixed retribution.' Therefore, you Bhikshus, should abandon black karma and mixed karma, and cultivate purely white karma. The circumstances occurred in Sravasti (Sravasti). At that time, King Prasenajit (Prasenajit) of Kosala (Kosala) had a first-rate elephant that suddenly died from an epidemic. That year was a famine year, and the Brahmin elders and the people of various countries were eating elephant meat. The Chabbaggiya (Chabbaggiya) Bhikshus, while eating, wore their robes and carried their bowls, entered Sravasti to beg for food in order, and arrived at the elder's house. However, they were cooking elephant meat in that house, and the smell was coming from the pot. Entering the house to beg for food, the elder's wife said: 'I have no food now.' The Bhikshu asked: 'What is the smell coming from the pot?' The wife said: 'Venerable ones! This is elephant meat. Can you eat elephant meat?' They replied: 'We...'

唯憑施主而活，若汝等食象肉者，我等亦食，可將施我。」妻即持肉授與苾芻，得已盛滿缽袋攜之而去。有餘苾芻，見而問曰：「仁缽袋中是何物耶？盛滿過度。」答言：「像肉。」「豈可仁等食象肉耶？」答言：「具壽！時屬饑饉，無食可求，豈得受饑而自死耶？」時諸苾芻以緣白佛。佛言：「汝等苾芻！天、龍、藥叉、人非人等、國王大臣，于諸苾芻咸生恭敬，云何食啖王家象肉？王若聞時，必作是語：『由諸苾芻食象肉故，我第一象因此而亡。』遂生譏丑。是故苾芻不應食象肉。若食者，得越法罪。像肉既爾，馬肉亦然。」

爾時世尊住瞻波城，揭伽池岸精舍而住。于彼池中有龍王名曰瞻箄耶，信心賢善，每於月八日十四日從宮而出，變作人形，詣苾芻所受八支學處。受已於顯露處還複本形，亦不損惱所餘眾生。時既饑饉，有羸瘦人及牧牛羊人、並採樵人、遊行人、正道活命人、耶道活命人，此等諸人共來剜割，持歸而食。是時六眾苾芻，著衣持缽入城乞食，至長者家。然此家中，現煮龍肉，釜中氣出，即入舍從乞。長者妻曰：「我今無食。」苾芻問曰：「釜中氣出，是何物耶？」報言：「聖者！此是龍肉。仁等豈可食龍肉耶？」答言：「我等唯憑施主而活。若汝等食者，我等亦食，可將施我。」妻即持

【現代漢語翻譯】現代漢語譯本：『我們只靠施主供養為生，如果你們吃象肉，我們也吃，可以分給我們一些。』妻子就把肉給了比丘，比丘裝滿缽袋帶走了。其他比丘看見了，問道：『仁者缽袋裡是什麼？裝得滿滿的。』回答說：『象肉。』『你們怎麼能吃象肉呢？』回答說：『具壽！現在是饑荒時期，沒有東西可吃，難道要餓死嗎？』當時，眾比丘將此事稟告了佛陀。佛陀說：『你們這些比丘！天、龍、藥叉（Yaksha，一種守護神）、人非人等、國王大臣，都對比丘們非常恭敬，怎麼能吃國王的象肉呢？國王如果聽說了，一定會說：『因為這些比丘吃象肉，我的第一象因此而死。』於是產生譏諷和醜聞。所以比丘不應該吃象肉。如果吃了，就犯了越法罪。像肉如此，馬肉也是一樣。』當時，世尊住在瞻波城（Champa，古印度城市名），揭伽池（Gagga，水池名）岸邊的精舍里。在那池中有一位龍王，名叫瞻箄耶（Champaka，龍王名），他有信心且賢良善良，每月初八和十四都會從龍宮出來，變成人形，到比丘那裡接受八支齋戒。受戒完畢后，就在顯露的地方恢復原形，也不損害其他的眾生。當時正值饑荒，有瘦弱的人、牧牛羊的人、砍柴的人、**人、以正當方式謀生的人、以不正當方式謀生的人，這些人一起來剜割龍王的身體，拿回去吃。當時，六群比丘（指六個行為不端的比丘），穿著袈裟，拿著缽，進入城中乞食，來到一位長者家。恰好這家正在煮龍肉，鍋里的氣味飄出，他們就進入長者家乞食。長者的妻子說：『我現在沒有食物。』比丘問道：『鍋里冒出的氣味是什麼？』回答說：『聖者！這是龍肉。你們能吃龍肉嗎？』回答說：『我們只靠施主供養為生。如果你們吃，我們也吃，可以分給我們一些。』妻子就把

【English Translation】 English version: 'We live solely by the alms of donors. If you eat elephant meat, we will also eat it. Please give us some.' The wife then gave the meat to the Bhikshus (Bhikshu, Buddhist monks), who filled their alms bowls and left. Other Bhikshus saw them and asked, 'What is in your alms bowls, venerable ones? It is filled to overflowing.' They replied, 'Elephant meat.' 'How can you eat elephant meat?' They replied, 'Venerable ones! It is a time of famine, and there is no food to be found. How can we starve ourselves to death?' At that time, the Bhikshus reported this matter to the Buddha. The Buddha said, 'You Bhikshus! Gods, dragons, Yakshas (Yaksha, a type of guardian spirit), humans, non-humans, kings, and ministers all hold the Bhikshus in great respect. How can you eat the royal elephant meat? If the king hears of it, he will surely say, 'Because these Bhikshus ate elephant meat, my best elephant died.' Thus, ridicule and scandal will arise. Therefore, Bhikshus should not eat elephant meat. If they do, they commit a transgression. As with elephant meat, so too with horse meat.' At that time, the World Honored One was dwelling in a monastery on the bank of Gagga (Gagga, name of a pond) pond in the city of Champa (Champa, name of an ancient Indian city). In that pond was a Dragon King named Champaka (Champaka, name of a Dragon King), who was faithful and virtuous. Every month on the eighth and fourteenth days, he would emerge from his palace, transform into a human form, and go to the Bhikshus to receive the eight precepts. After receiving the precepts, he would revert to his original form in a conspicuous place, without harming any other beings. At that time, there was a famine, and there were emaciated people, cattle herders, wood gatherers, ** people, those who made a living by righteous means, and those who made a living by unrighteous means. These people came together to cut up the Dragon King's body and take it away to eat. At that time, the group of six Bhikshus (referring to six Bhikshus with improper conduct), wearing their robes and carrying their alms bowls, entered the city to beg for food and came to the house of a wealthy man. It so happened that this family was cooking dragon meat, and the aroma from the pot wafted out, so they entered the house to beg for food. The wealthy man's wife said, 'I have no food now.' The Bhikshus asked, 'What is the aroma coming from the pot?' She replied, 'Venerable ones! This is dragon meat. Can you eat dragon meat?' They replied, 'We live solely by the alms of donors. If you eat it, we will also eat it. Please give us some.' The wife then

肉授與苾芻。由此諸人更多取肉。時彼龍婦作如是念：「由諸苾芻食龍肉故，人皆共食，欲遣我夫何時免受如斯苦痛？我以此緣，宜行問佛。」既過初夜，往詣佛所，禮佛足已，在一面坐。龍女身光周遍照耀，揭伽池邊悉皆明徹。時龍女合掌恭敬，白世尊言：「大德！我之夫主，信心賢善，每於月八日十四日從龍宮出，變作人形詣苾芻所，受八支學處。于顯露處還復龍身，亦不損惱所餘眾生。時逢儉歲，有彼饑人共割其肉，因此苾芻皆取充食，欲遣我夫何時免苦？唯愿世尊慈念哀愍，制諸苾芻勿食龍肉。」

爾時世尊聞是語已，默然而住。是時龍女知佛默許，奉辭而退。

爾時世尊至天明已，于大眾前敷座而坐，告諸苾芻曰：「于昨夜中過初更已，有瞻波龍女，光明赫奕來至我所，既申禮敬，在一面坐。彼身威光周遍照耀，揭伽池側皆有光明，作如是語：『大德！我之夫主，信心賢善，每於月八日十四日從龍宮出，變作人形受八支學。于顯露處還復龍身，亦不損惱所餘有情。時遭儉歲，有諸饑人割肉將食，因此苾芻亦食龍肉，欲遣我夫何時免苦？唯愿世尊，制諸苾芻勿食龍肉，生慈愍故。』我聞是語，默然而住。時彼龍女見我默然，禮辭而去。是故諸苾芻不應食龍肉。食龍者，諸天、龍等悉皆嫌賤，消滅

【現代漢語翻譯】現代漢語譯本肉授給眾比丘（Bichu，佛教術語，指男性出家人）。因此，這些人更多地獲取龍肉。當時，那位龍女心中想道：『由於眾比丘食用龍肉的緣故，人們都一起食用，要到什麼時候我的丈夫才能免受這樣的苦痛呢？我因此緣故，應該去問佛。』過了初夜，她前往佛陀所在之處，禮拜佛足后，在一旁坐下。龍女的身光周遍照耀，揭伽池（Jie Jia Chi，地名）邊都明亮透徹。當時，龍女合掌恭敬，對世尊說：『大德！我的丈夫，有信心且賢善，每逢每月初八和十四，都會從龍宮出來，變化成人形去比丘那裡，接受八支齋戒。在顯露的地方還會恢復龍身，也不損害其餘的眾生。時逢饑荒之年，有那些飢餓的人共同割他的肉，因此比丘們都拿來充當食物，要到什麼時候我的丈夫才能免除痛苦呢？唯愿世尊慈悲憐憫，禁止眾比丘食用龍肉。』當時，世尊聽了這些話后，沉默不語。這時，龍女知道佛陀默許了，就告辭退下。當時，世尊到了天亮之後，在大眾面前鋪設座位坐下，告訴眾比丘說：『在昨天夜裡過了初更之後，有一位瞻波龍女（Zhan Bo Long Nv，龍女名），光明赫奕地來到我這裡，行了禮敬之後，在一旁坐下。她的身光威嚴照耀，周遍照耀，揭伽池邊都有光明，她這樣說道：『大德！我的丈夫，有信心且賢善，每逢每月初八和十四，都會從龍宮出來，變化成人形接受八支齋戒。在顯露的地方還會恢復龍身，也不損害其餘的有情眾生。時逢饑荒之年，有那些飢餓的人割他的肉拿去食用，因此比丘們也食用龍肉，要到什麼時候我的丈夫才能免除痛苦呢？唯愿世尊，禁止眾比丘食用龍肉，生起慈悲憐憫之心。』我聽了這些話，沉默不語。當時那位龍女見我默然，就告辭離開了。因此，各位比丘不應該食用龍肉。食用龍肉的人，諸天、龍等都會嫌棄鄙視，消滅福德。

【English Translation】 English version He imparted the precepts to the Bhikshus (Bhikshu, Buddhist term, referring to male monks). Consequently, these individuals increasingly acquired dragon meat. At that moment, the dragon woman contemplated, 'Because the Bhikshus consume dragon meat, people are all eating it together. When will my husband be spared from such suffering? Due to this reason, I should inquire of the Buddha.' After the first watch of the night had passed, she went to where the Buddha was, prostrated at his feet, and sat to one side. The light from the dragon woman's body shone all around, illuminating the banks of the Jie Jia Pool (Jie Jia Chi, place name). At that time, the dragon woman, with palms joined respectfully, said to the World-Honored One, 'Great Virtue! My husband, who is faithful and virtuous, emerges from the dragon palace every eighth and fourteenth day of the month, transforms into human form, and goes to the Bhikshus to receive the eight precepts. In open places, he reverts to his dragon form, without harming any other beings. During a year of famine, some hungry people cut off his flesh to eat, and consequently, the Bhikshus also consume it as food. When will my husband be freed from suffering? I beseech the World-Honored One to have compassion and pity, and to prohibit the Bhikshus from eating dragon meat.' At that time, the World-Honored One, having heard these words, remained silent. Then, the dragon woman, knowing that the Buddha had tacitly agreed, took her leave and departed. At that time, the World-Honored One, after dawn had broken, sat upon a seat arranged before the assembly, and said to the Bhikshus, 'During the first watch of last night, a Zhan Bo dragon woman (Zhan Bo Long Nv, dragon woman's name), radiant with light, came to me, paid her respects, and sat to one side. The majestic light of her body shone all around, illuminating the banks of the Jie Jia Pool. She spoke thus: 'Great Virtue! My husband, who is faithful and virtuous, emerges from the dragon palace every eighth and fourteenth day of the month, transforms into human form, and receives the eight precepts. In open places, he reverts to his dragon form, without harming any other sentient beings. During a year of famine, some hungry people cut off his flesh to eat, and consequently, the Bhikshus also consume dragon meat. When will my husband be freed from suffering? I beseech the World-Honored One to prohibit the Bhikshus from eating dragon meat, and to generate compassion and pity.' Having heard these words, I remained silent. Then that dragon woman, seeing my silence, took her leave and departed. Therefore, you Bhikshus should not eat dragon meat. Those who eat dragon meat will be despised by the Devas (gods), dragons, and others, and will diminish their merit.'

善法，非釋迦子。是故諸苾芻不應食龍肉，食者得越法罪。」

根本說一切有部毗奈耶藥事卷第一大正藏第 24 冊 No. 1448 根本說一切有部毗奈耶藥事

根本說一切有部毗奈耶藥事卷第二

大唐三藏義凈奉　制譯

佛在摩揭陀國，人間遊行至王舍城，住羯闌鐸迦竹林園中。時影勝王聞佛遊行來到國界，聞已作是思惟：「我願先時頻供養佛，猶未曾請三月夏安居，以所有家資總為供養。」作是念已，盡其所有，請佛及僧三月安居供養，並遣侍縛迦醫王供給所須病瘦醫藥。時影勝王作是念已，將諸臣佐前後圍繞從宮而出，往詣佛所。到已，稽首作禮，退坐一面。

爾時世尊為王種種方便說微妙法，示教利喜，默然而住。是時大王從座而起，偏袒右肩，右膝著地，合掌向佛，白佛言：「唯愿世尊受我三月夏安居請，於我宮內，所有資財、供身之物，悉持供養，並遣醫王侍縛迦療諸病苦。」

爾時世尊默然而許。時王殷重請世尊已，禮佛而去。還至宮中，辦諸供具，于夏三月而為供養。爾時憍薩羅國勝光大王聞影勝王請佛及僧三月安居，種種供養並大醫王侍縛迦供給湯藥。聞已作是思惟：「彼是大國王，能以家資及侍縛迦等，而為供養。我今亦是大國之主，世尊若

【現代漢語翻譯】『善法，不是釋迦牟尼的弟子。因此，各位比丘不應該吃龍肉，吃了的人會犯越法罪。』

根本說一切有部毗奈耶藥事卷第一大正藏第 24 冊 No. 1448 根本說一切有部毗奈耶藥事

根本說一切有部毗奈耶藥事卷第二

大唐三藏義凈奉旨譯

佛陀在摩揭陀國游化，逐漸到達王舍城，住在羯闌鐸迦竹林園（Karaṇḍaka Bamboo Grove）中。當時影勝王（King Bimbisāra）聽說佛陀游化來到他的國境，聽後心想：『我希望能比其他人更早地供養佛陀，雖然之前沒有邀請佛陀進行三個月的夏季安居，但我願意用我所有的家產來供養。』這樣想著，他就用盡他所有的財產，邀請佛陀和僧團進行三個月的安居供養，並派遣侍縛迦醫王（Jīvaka）供給他們所需的醫藥。當時影勝王這樣想后，就帶著他的大臣們前後簇擁著從宮殿出來，前往佛陀所在的地方。到達后，他向佛陀稽首作禮，然後退到一邊坐下。

這時，世尊爲了國王用各種方便法門宣說微妙的佛法，開示教導，使他歡喜，然後默默地住在那兒。當時大王從座位上站起來，袒露右肩，右膝跪地，合掌向佛，對佛說：『唯愿世尊接受我三個月的夏季安居邀請，在我宮內，所有資財、供身之物，我都拿來供養，並派遣醫王侍縛迦來治療各種病苦。』

這時，世尊默默地答應了。國王恭敬地邀請世尊后，向佛陀行禮告退。回到宮中，準備各種供養品，在夏季三個月里進行供養。當時憍薩羅國（Kosala）的勝光大王（King Prasenajit）聽說影勝王邀請佛陀和僧團進行三個月的安居，用各種物品供養，並有大醫王侍縛迦供給湯藥。聽後心想：『他是個大國王，能用家產和侍縛迦等來供養。我現在也是大國的君主，世尊如果

【English Translation】 'Good Dharma, not a disciple of Śākyamuni. Therefore, monks should not eat dragon meat; those who do so commit an offense against the Dharma.'

Mūlasarvāstivāda-vinaya-vastu, Volume 1 Taishō Tripiṭaka, Volume 24, No. 1448, Mūlasarvāstivāda-vinaya-vastu

Mūlasarvāstivāda-vinaya-vastu, Volume 2

Translated under Imperial Order by the Tripiṭaka Master Yijing of the Great Tang Dynasty

The Buddha was traveling in the country of Magadha, gradually reaching Rājagṛha (王舍城), and residing in the Karaṇḍaka Bamboo Grove (羯闌鐸迦竹林園). At that time, King Bimbisāra (影勝王) heard that the Buddha had arrived in his kingdom. Upon hearing this, he thought, 'I wish to be the first to offer alms to the Buddha. Although I have never invited him for the three-month summer retreat, I am willing to use all my wealth to make offerings.' With this thought, he used all his possessions to invite the Buddha and the Sangha for a three-month summer retreat, and he sent the physician Jīvaka (侍縛迦) to provide them with the necessary medicine. After thinking this, King Bimbisāra, surrounded by his ministers, came out of the palace and went to where the Buddha was. Upon arriving, he bowed his head in reverence, then retreated to one side and sat down.

At that time, the World-Honored One, using various skillful means, preached the subtle Dharma to the king, instructing, teaching, and delighting him, and then remained silent. Then the great king rose from his seat, bared his right shoulder, knelt on his right knee, and, with his palms joined, said to the Buddha, 'May the World-Honored One accept my invitation for the three-month summer retreat. Within my palace, all my wealth and personal belongings, I offer them all, and I will send the physician Jīvaka to treat all illnesses.'

At that time, the World-Honored One silently agreed. After the king respectfully invited the World-Honored One, he bowed to the Buddha and departed. Returning to the palace, he prepared various offerings and made offerings during the three months of summer. At that time, King Prasenajit (勝光大王) of Kosala (憍薩羅國) heard that King Bimbisāra had invited the Buddha and the Sangha for a three-month summer retreat, making various offerings and having the great physician Jīvaka provide medicine. Upon hearing this, he thought, 'He is a great king, able to make offerings with his wealth and Jīvaka. I am also the ruler of a great country; if the World-Honored One'

來此國，我亦當以一切家資及醫人阿帝耶而為供養。」乃至世尊住王舍城三月安居，作衣已竟，執持衣缽，大眾圍繞，欲往室羅伐城，漸漸遊行，遂到彼國給孤獨園。時勝光王聞佛來至，住給孤獨園。聞已往詣，到給孤獨園，見世尊已，稽首作禮，退坐一面。

爾時世尊為王種種方便說微妙法，示教利喜已，默然而住。時勝光王從座而起，偏袒右肩，雙膝著地，合掌向佛，白言世尊：「唯愿世尊及苾芻僧伽，受我三月安居請，總以一切資具並醫人阿帝耶而為供養。」

爾時世尊默然受請。時憍薩羅主勝光大王見佛許已，頂禮佛足，奉辭而去。還至宮中，辦諸供具，並遣醫人，於三月中供給所須，供養于佛及苾芻僧伽。時勝光王為性慈慜，每於晨朝至毗訶羅，親禮佛足，問訊起居，遍觀大眾，知其安不？見一苾芻痔病嬰身羸瘦無力，王既見已遂便問曰：「聖者！何故羸瘦無力？」苾芻答曰：「大王！為患痔病，是故羸瘦。」時王還敕醫人阿帝耶為之療疾。時彼醫人奉教而往，然此醫人不信三寶，于其病者不肯療治。王於後時還見病者，怪而問曰：「聖者！醫人不為治耶？身尚羸損。」病者對曰：「大王雖遣醫人，彼竟不來相為救療。」時王聞已，即便瞋責，遂遣使者追捉將來。王曰：「我先令汝看病苾芻，

【現代漢語翻譯】現代漢語譯本：來到這個國家，我也應當用我所有的家產和醫生阿帝耶（Atreya，人名）來供養。」於是世尊在王舍城（Rajagrha）安居了三個月，縫製袈裟完畢后，拿著衣缽，被大眾圍繞著，想要前往室羅伐城（Sravasti），漸漸地，就到達了給孤獨園（Jetavana）。當時勝光王（Prasenajit）聽說佛陀來到了，住在給孤獨園。聽聞后就前往給孤獨園，見到世尊后，稽首行禮，退到一旁坐下。這時世尊為勝光王用各種方便說法，開示教導，使他受益，然後默默地住在那兒。當時勝光王從座位上站起來，袒露右肩，雙膝跪地，合掌向佛，稟告世尊：『希望世尊和比丘僧團，接受我三個月的安居供養，總共用一切資具和醫生阿帝耶來供養。』這時世尊默然接受了他的請求。憍薩羅（Kosala）的國王勝光王見佛陀答應后，頂禮佛足，告辭離去。回到王宮中，準備各種供養品，並派遣醫生，在三個月中供給佛陀和比丘僧團所需的一切。當時勝光王天性慈悲，每天早晨都到精舍（Vihara），親自禮拜佛足，問候起居，遍觀大眾，瞭解他們是否安好？他看到一位比丘患有痔瘡，身體虛弱無力，勝光王看到后就問：『聖者！為什麼如此虛弱無力？』比丘回答說：『大王！因為患有痔瘡，所以虛弱。』當時國王就命令醫生阿帝耶為他治療疾病。當時那位醫生奉命前往，然而這位醫生不相信三寶，不願意為病人治療。國王之後再次見到那位病人，感到奇怪，就問：『聖者！醫生沒有為你治療嗎？身體還是如此虛弱。』病人回答說：『大王雖然派遣了醫生，但他始終沒有來為我救治。』當時國王聽了，非常生氣，就派使者去抓他來。國王說：『我先前讓你去照看生病的比丘，'

【English Translation】 English version: 'Having come to this country, I will also make offerings with all my wealth and the physician Atreya (a personal name).' Thereupon, the World-Honored One stayed in Rajagrha (the capital city of Magadha) for three months of the rainy season retreat. Having finished making robes, he held his robe and bowl, surrounded by a large assembly, intending to go to Sravasti (a major city in ancient India). Gradually, he arrived at Jetavana (a famous Buddhist monastery). At that time, King Prasenajit (the ruler of Kosala) heard that the Buddha had arrived and was staying in Jetavana. Having heard this, he went to Jetavana, and upon seeing the World-Honored One, he bowed his head in reverence and sat down to one side. Then, the World-Honored One, using various skillful means, spoke the subtle Dharma for the king, instructing, teaching, benefiting, and delighting him, and then remained silent. At that time, King Prasenajit rose from his seat, bared his right shoulder, knelt on both knees, and, with palms joined, said to the Buddha, 'May the World-Honored One and the Bhikshu Sangha (the monastic community) accept my invitation for the three-month rainy season retreat, and I will offer all necessities and the physician Atreya.' At that time, the World-Honored One silently accepted the invitation. King Prasenajit, the ruler of Kosala, seeing that the Buddha had agreed, bowed at the Buddha's feet, took his leave, and departed. Returning to the palace, he prepared all the offerings and sent the physician to provide all necessities for the Buddha and the Bhikshu Sangha during the three months. At that time, King Prasenajit, being of a compassionate nature, would go to the Vihara (monastery) every morning, personally bow at the Buddha's feet, inquire about his well-being, and observe the entire assembly to see if they were at peace. He saw a Bhikshu suffering from hemorrhoids, his body weak and feeble. Upon seeing this, the king asked, 'Venerable one! Why are you so weak and feeble?' The Bhikshu replied, 'Great King! Because I am suffering from hemorrhoids, I am weak.' Then the king ordered the physician Atreya to treat his illness. The physician went as instructed, but this physician did not believe in the Three Jewels (Buddha, Dharma, Sangha) and was unwilling to treat the patient. Later, the king saw the patient again and, feeling strange, asked, 'Venerable one! Did the physician not treat you? Your body is still so weak.' The patient replied, 'Although the Great King sent the physician, he never came to treat me.' When the king heard this, he became angry and sent messengers to seize him and bring him here. The king said, 'I previously ordered you to care for the sick Bhikshu,'

何為至今竟不救療？若不治者，我當奪汝官位。」然此醫人素無信意，因被王責更加瞋忿，惡言毀罵：「豈為汝輩，奪我官耶？」捉病苾芻，至寺門外，遂縛手足，為割痔病。時彼苾芻既遭逼迫，苦痛纏心，即便大叫，復作是念：「我遭極苦，世尊大慈寧不哀愍？」如來常法，於一切時無不知見，由大悲力之所警覺，至苾芻所。時彼醫人遙見佛來，嗔猶未息作如是語：「汝來！婢兒！看汝弟子下部如何？」

爾時世尊聞此語已，默然而去，還至本處，敷座而坐，熙怡微笑，口中出五色光，或時下照、或覆上升。其光下者至無間獄，並處炎熱皆得清涼，若處寒冰便獲溫暖。彼諸有情各得安樂，皆作是念：「我與汝等，為從地獄死，生余處耶？」

爾時世尊令彼有情，生信心故，復現余相。彼見相已，皆作是念：「我等不於此死而生余處。然我必由無上大聖威德力故，令我身心現受安樂。」既生敬信，能滅諸苦，於人天趣受勝妙身，當爲法器，見真諦理。其上升者，至色究竟天光中，演說苦空無常無我等法，並說二伽他曰：

「汝等求出離，　　于佛教勤修；　降伏生死軍，　　如象摧草舍。　於此法律中，　　勤求不放逸；　能竭煩惱海，　　當盡苦邊際。」

時彼光明遍照三千大千世界，

【現代漢語翻譯】現代漢語譯本：為什麼到現在還不進行救治？如果治不好，我就要奪你的官位。』然而這個醫生向來沒有信用，因為被國王責備更加惱怒，惡語毀罵：『難道是你們這些人，要奪我的官嗎？』捉住生病的苾芻（bhikkhu，比丘），到寺廟門外，就捆綁他的手腳，來割痔瘡。當時那個苾芻（bhikkhu，比丘）既遭到逼迫，苦痛纏繞內心，就大叫起來，又這樣想：『我遭受極大的痛苦，世尊（Śākyamuni，釋迦牟尼）大慈大悲難道不會哀憐我嗎？』如來（Tathāgata，佛陀的稱號）一向的習慣，在任何時候沒有不知道不見到的，由於大悲的力量所警覺，來到苾芻（bhikkhu，比丘）所在的地方。當時那個醫生遠遠地看見佛來了，怒氣還沒有消，這樣說：『你來！婢女的兒子！看你的弟子下身怎麼樣了？』當時世尊（Śākyamuni，釋迦牟尼）聽了這話以後，默默地離開了，回到原來的地方，鋪設座位坐下，和悅地微笑，口中發出五色光芒，有時向下照耀、有時又向上升騰。那光向下照耀到達無間地獄，所有處在炎熱之中的眾生都得到清涼，如果處在寒冰之中就獲得溫暖。那些有情眾生各自得到安樂，都這樣想：『我和你們這些人，是從地獄死了，生到其他地方了嗎？』當時世尊（Śākyamuni，釋迦牟尼）爲了讓那些有情眾生生起信心，又顯現其他的景象。他們看見這些景象以後，都這樣想：『我們不是在這裡死了而生到其他地方。然而我們必定是由於無上大聖的威德力量，讓我們身心現在感受到安樂。』既然生起敬重和信心，就能滅除各種痛苦，在人天善趣之中承受殊勝美妙的身體，應當成為法器，見到真實的道理。那光向上升騰到達色究竟天，在光明中，演說苦、空、無常、無我等佛法，並且說了兩句伽他（gāthā，偈頌）：『你們應當尋求出離，在佛教中勤奮修行；降伏生死大軍，就像大象摧毀草屋一樣。在此佛法法律中，勤奮追求不放逸；能夠竭盡煩惱之海，應當窮盡痛苦的邊際。』當時那光明遍照三千大千世界。

【English Translation】 English version: Why haven't you provided treatment until now? If you cannot cure him, I will take away your official position.' However, this doctor had no credibility, and being rebuked by the king, he became even more angry, uttering abusive words: 'Is it you people who want to take away my position?' He seized the sick Bhikkhu (bhikkhu, monk), took him outside the monastery gate, bound his hands and feet, and proceeded to cut his hemorrhoids. At that time, the Bhikkhu (bhikkhu, monk), being forced and with pain纏繞his heart, cried out loudly and thought: 'I am suffering greatly; wouldn't the World Honored One (Śākyamuni, the Buddha) have compassion for me?' As was the Tathāgata's (Tathāgata, title of the Buddha) constant practice, at all times nothing is unknown or unseen to him. Awakened by the power of great compassion, he arrived at the Bhikkhu's (bhikkhu, monk) location. The doctor, seeing the Buddha from afar, his anger still unabated, said: 'Come here! Son of a slave woman! See what's happening to your disciple's lower body!' At that time, the World Honored One (Śākyamuni, the Buddha), having heard these words, silently departed and returned to his original place. He spread out his seat and sat down, smiling serenely, and from his mouth emanated five-colored light, sometimes shining downwards, sometimes rising upwards. The light shining downwards reached the Avīci Hell, and all beings in the midst of flames received coolness; those in the midst of ice obtained warmth. Those sentient beings each obtained peace and happiness, and they all thought: 'Have I and you all died from hell and been born elsewhere?' At that time, the World Honored One (Śākyamuni, the Buddha), in order to generate faith in those sentient beings, manifested other signs. Having seen these signs, they all thought: 'We have not died here and been born elsewhere. Surely, it is due to the majestic power of the Supreme Sage that our bodies and minds now experience peace and happiness.' Having generated reverence and faith, they were able to extinguish all suffering, and in the realms of humans and gods, they received excellent and wonderful bodies, becoming vessels of the Dharma, able to see the true principle. The light rising upwards reached the Akanistha Heaven, and in the light, he expounded the Dharma of suffering, emptiness, impermanence, non-self, and other teachings, and spoke two gāthās (gāthā, verses): 'You should seek liberation, diligently cultivate in the Buddha's teachings; subdue the army of birth and death, like an elephant destroying a grass hut. In this Dharma and discipline, diligently seek non-negligence; able to exhaust the sea of afflictions, you should reach the end of suffering.' At that time, that light illuminated the three thousand great thousand worlds.

還至佛所。若佛世尊說過去事，光從背入；若說未來事，光從胸入；若說地獄事，光從足下入；若說謗生事，光從足跟入；若說餓鬼事，光從足指入；若說人事，光從膝入；若說力輪王事，光從左手掌入；若說轉輪王事，光從右手掌入；若說天事，光從臍入；若說聲聞事，光從口入；若說獨覺事，光從肩入；若說阿耨多羅三藐三菩提事，光從頂入。是時光明繞佛三匝，從口而入。時具壽阿難陀合掌恭敬，而白佛言：「世尊！如來、應、正等覺熙怡微笑，非無因緣。」即說伽他而請佛曰：

「口出種種妙光明，　　流滿大千非一相；　周遍十方諸剎土，　　如日光照盡虛空。　佛是眾生最勝因，　　能除憍慢及憂戚；　無緣不啟于金口，　　微笑當必演希奇。　安詳審諦牟尼尊，　　樂欲聞者能為說；　如師子王發妙吼，　　愿為我等決疑心。　如大海內妙山王，　　若無因緣不搖動；　自在慈悲現微笑，　　為渴仰者說因緣。」

爾時世尊告阿難陀曰：「如是阿難陀，非無因緣如來、應、正等覺輒現微笑。阿難陀！阿帝耶醫王，是自殘害，由於佛所作惡罵言，云是『婢子』。我念從昔大三末多王以來，乃至我身無有訶罵為下賤人。此阿帝耶惡口罵詈，乘斯惡業，卻後七日必當吐血而致命終，墮

【現代漢語翻譯】現代漢語譯本（阿難陀）回到佛陀所在之處。如果佛陀世尊講述過去的事情，光芒就從背後進入（佛身）；如果講述未來的事情，光芒就從胸前進入；如果講述地獄的事情，光芒就從腳下進入；如果講述關於謗生的事情，光芒就從腳跟進入；如果講述餓鬼的事情，光芒就從腳趾進入；如果講述人事，光芒就從膝蓋進入；如果講述力輪王的事情，光芒就從左手掌進入；如果講述轉輪王的事情，光芒就從右手掌進入；如果講述天上的事情，光芒就從肚臍進入；如果講述聲聞（Śrāvaka）的事情，光芒就從口中進入；如果講述獨覺（Pratyekabuddha）的事情，光芒就從肩膀進入；如果講述阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）的事情，光芒就從頭頂進入。這時，光明圍繞佛陀三圈，從口中進入。（這時）具壽阿難陀（Ānanda）合掌恭敬，對佛陀說：『世尊！如來（Tathāgata）、應（Arhat）、正等覺（Samyak-saṃbuddha）喜悅微笑，並非沒有原因。』隨即說了偈頌來請問佛陀：『口中發出種種美妙的光明，充滿整個大千世界，呈現出不同的景象；周遍十方各個剎土，就像陽光照耀整個虛空一樣。佛陀是眾生最殊勝的因緣，能夠去除人們的驕慢和憂愁；如果沒有因緣，您不會輕易開啟金口，微笑必定會演說稀有奇特的事情。安詳審諦的牟尼尊（Muni，指佛陀），我們這些樂於聽聞的人希望能為您宣說；就像獅子王發出美妙的吼聲一樣，希望您能為我們決斷心中的疑惑。就像大海中的妙高山王（Sumeru，須彌山），如果沒有因緣是不會搖動的；自在慈悲的佛陀您現在顯現微笑，請為我們這些渴求真理的人宣說其中的因緣。』這時，世尊告訴阿難陀說：『是的，阿難陀，並非沒有因緣，如來、應、正等覺才會顯現微笑。阿難陀！阿帝耶（Āditya）醫王，這是自殘的行為，因為他在佛陀這裡說了惡毒的罵人的話，說我是「婢子」。我記得從過去的大三末多王（Mahāsammata）以來，乃至我自身，都沒有人呵斥辱罵我是**人。這個阿帝耶惡語謾罵，憑藉這種惡業，在七天之後必定會吐血而死，墮入……』

【English Translation】 English version Then (Ānanda) returned to where the Buddha was. If the Buddha, the World-Honored One, spoke of past events, light would enter from his back; if he spoke of future events, light would enter from his chest; if he spoke of the hells, light would enter from beneath his feet; if he spoke of slanderous births, light would enter from his heels; if he spoke of hungry ghosts, light would enter from his toes; if he spoke of human affairs, light would enter from his knees; if he spoke of a Cakravarti (Cakravartin, Wheel-Turning King) of strength, light would enter from his left palm; if he spoke of a Cakravarti (Cakravartin, Wheel-Turning King), light would enter from his right palm; if he spoke of heavenly affairs, light would enter from his navel; if he spoke of Śrāvakas (Śrāvaka, Hearers), light would enter from his mouth; if he spoke of Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas), light would enter from his shoulders; if he spoke of Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, unsurpassed, complete and perfect enlightenment), light would enter from his crown. At that time, the light circled the Buddha three times and entered from his mouth. Then the Venerable Ānanda (Ānanda), with his palms together in reverence, said to the Buddha: 'World-Honored One! The Tathāgata (Tathāgata, Thus Come One), Arhat (Arhat, Worthy One), Samyak-saṃbuddha (Samyak-saṃbuddha, Perfectly Enlightened One) smiles with joy, not without a reason.' Then he spoke a gatha (gāthā, verse) to request the Buddha: 'From your mouth emanates various wonderful lights, filling the entire great trichiliocosm with diverse appearances; pervading all the Buddha-fields in the ten directions, like the sunlight illuminating all of space. The Buddha is the most excellent cause for sentient beings, able to remove arrogance and sorrow; without a cause, you would not open your golden mouth, your smile must reveal something rare and wonderful. Peaceful and contemplative Muni (Muni, Sage, referring to the Buddha), we who are eager to hear ask you to speak; like the lion king roaring wonderfully, we wish you would resolve our doubts. Like Mount Sumeru (Sumeru, the central world-mountain) within the great ocean, it does not shake without a cause; the self-mastered and compassionate one now shows a smile, please explain the cause for those who thirst for it.' At that time, the World-Honored One said to Ānanda: 'So it is, Ānanda, not without a cause does the Tathāgata, Arhat, Samyak-saṃbuddha show a smile. Ānanda! Āditya (Āditya), the physician, is harming himself, because he spoke evil and abusive words to me, saying I am a 'slave woman'. I remember that from the time of King Mahāsammata (Mahāsammata) in the past, until my present life, no one has ever scolded or insulted me as a ** person. This Āditya, with his evil speech and abuse, relying on this evil karma, will surely vomit blood and die within seven days, and fall into...'

地獄中多時受苦。是故苾芻，如阿帝耶無信醫人，不應令遣看病苾芻。痔病有二種療法：一者以咒、二者以藥。若苾芻有病，不應于阿帝耶等不信之類而遣療治。若令治者，得越法罪。」是時患痔苾芻，因遣阿帝耶療治，彼作方便，遂令命終。時有大臣以事白王云：「阿帝耶毀罵世尊為下賤婢子，所療患痔苾芻故令命終。」時王大瞋，乃遣大臣斬惡人首。大臣答曰：「大王！阿帝耶先是死人，何須更殺？世尊已記：『卻後七日當吐熱血便即命終。命終之後當墮地獄。』」王曰：「若如是者，驅出我國。」是時大臣即便奉教，驅出國界，至娑雞多城。既到彼城，善神呵罵，極苦罵已，還驅出界，告曰：「愚癡之人！汝已罵三界大尊作下賤婢子，豈容此住。」從此而去，到波羅痆斯城，從彼又被善神驅出；從彼到薜舍離城，還被驅出；又到王舍城，亦被驅出；又到瞻波城，更被驅出。到一樹下，暫時憩息，樹神驅出。從此至流泉池處，皆被驅擯不容止息。既被驅已，作是思惟：「野干之類，于贍部洲尚得停止。我是人流，至於樹下乃至亦不容受。」彼思念已，內心焦惱，吐血而死，死已墮阿毗大地獄。爾時世尊以此緣故，即說伽他曰：

「若人生世間，　　從口出惡語；　常以利刀斧，　　斬截於己身。　于惡人興

【現代漢語翻譯】現代漢語譯本：在地獄中要遭受多久的苦難啊。因此，比丘們，就像阿帝耶（Atyeya，無信仰的醫生）這樣的庸醫，不應該讓他去給生病的比丘看病。痔瘡有兩種療法：一種是用咒語，一種是用藥物。如果比丘生病了，不應該讓阿帝耶等不信佛法的人來治療。如果讓他治療，就會犯越法罪。』當時，一位患痔瘡的比丘，因為讓阿帝耶治療，阿帝耶就用不正當的手段，導致他喪命。當時，有一位大臣把這件事稟告國王說：『阿帝耶詆譭世尊是婢子，故意讓所治療的患痔瘡的比丘喪命。』當時國王非常憤怒，就派大臣去斬殺這個惡人的頭。大臣回答說：『大王！阿帝耶已經是將死之人了，何必再殺他呢？世尊已經預言：『七天之後他會吐血而死，死後會墮入地獄。』』國王說：『如果是這樣，就把他驅逐出我國。』當時大臣立刻遵從命令，把他驅逐出國境，到了娑雞多城（Saketa）。到了那裡，善神呵斥辱罵他，極其痛苦地辱罵之後，又把他驅逐出境，告訴他說：『愚癡的人！你竟然辱罵三界大尊是婢子，怎麼能容你住在這裡。』從此離開，到了波羅痆斯城（Varanasi），又被那裡的善神驅逐；從那裡到了薜舍離城（Vaishali），還是被驅逐；又到了王舍城（Rajagrha），也被驅逐；又到了瞻波城（Champa），再次被驅逐。他到了一棵樹下，暫時休息，樹神也把他驅逐了。從此到了流泉池邊，都被驅趕不容許停留休息。被驅趕之後，他這樣思惟：『野獸之類的動物，在贍部洲（Jambudvipa，我們所居住的大陸）尚且可以停留。我作為一個人，竟然連在樹下都不能被容納。』他這樣思念之後，內心焦躁惱怒，吐血而死，死後墮入了阿毗大地獄（Avici hell）。當時世尊因為這個緣故，就說了這首偈頌：『如果人生在世間，從口中說出惡語；常常像用鋒利的刀斧，斬斷自己的身體。對於惡人興起……』

【English Translation】 English version: How long must one suffer in hell? Therefore, monks, like Atyeya (Atyeya, an unfaithful doctor), an incompetent doctor should not be sent to treat a sick monk. There are two treatments for hemorrhoids: one is with mantras, and the other is with medicine. If a monk is sick, he should not be treated by those who do not believe in the Dharma, such as Atyeya. If he is treated by such a person, he commits a transgression.』 At that time, a monk suffering from hemorrhoids, because he was treated by Atyeya, Atyeya used improper means, causing him to lose his life. At that time, a minister reported this matter to the king, saying, 『Atyeya slandered the World Honored One as a slave girl, and deliberately caused the monk with hemorrhoids whom he was treating to lose his life.』 At that time, the king was very angry and sent a minister to behead this wicked man. The minister replied, 『Great King! Atyeya is already a dying man, why kill him again? The World Honored One has already predicted: 『After seven days he will vomit blood and die, and after death he will fall into hell.』』 The king said, 『If that is the case, expel him from our country.』 At that time, the minister immediately obeyed the order and expelled him from the country, to the city of Saketa (Saketa). When he arrived there, the good spirit scolded and cursed him, and after cursing him extremely painfully, he expelled him from the border, telling him, 『Foolish man! You have actually insulted the Great Lord of the Three Realms as a slave girl, how can we allow you to live here?』 From there he left and went to the city of Varanasi (Varanasi), and was again expelled by the good spirit there; from there he went to the city of Vaishali (Vaishali), and was still expelled; he also went to the city of Rajagrha (Rajagrha), and was also expelled; he also went to the city of Champa (Champa), and was expelled again. He went to a tree to rest temporarily, but the tree spirit also expelled him. From there he went to a flowing spring pool, but he was driven away and not allowed to stop and rest. After being driven away, he thought to himself: 『Even wild animals can stay in Jambudvipa (Jambudvipa, the continent we live on). I, as a human being, cannot even be accommodated under a tree.』 After thinking this, he became anxious and angry, vomited blood and died, and after death fell into the Avici hell (Avici hell). At that time, the World Honored One, because of this reason, spoke this verse: 『If a person is born into the world, And speaks evil words from his mouth; It is like constantly using a sharp knife and axe, To cut off his own body. Towards evil people arising...』

贊，　　于善人嫌毀；　口生諸過失，　　終不招樂果。　樗蒲雖失利，　　其過尚為輕；　毀辱佛世尊，　　其罪極深重。　若人噁心語，　　譭謗于諸聖；　于頞部獄中，　　動經百千歲。　又緣此惡罵，　　謗毀諸聖故；　墮在青皰獄，　　經四萬二千。」

爾時世尊在荻苗國，人間遊行至一村間。有舊住處先不結界，于中止宿。爾時世尊以此因緣，風病發動。時具壽阿難陀作如是念：「我常供養世尊，未曾問于醫人。今患風疾，往問醫人。」至已問曰：「賢首！世尊今患風疾，為我處方。」醫人報曰：「聖者！宜用酥煎三種澀藥，服即除愈。」時具壽阿難陀和合煎已，將往世尊。世尊知而故問阿難陀：「此是何物？」阿難陀答曰：「我作是念：『此常供養世尊，不問醫人，今我宜應往問醫人。』問已醫人報曰：『宜用酥煎三種澀藥，當得除差。』故我和合，以奉世尊。」佛言：「阿難陀！何處煮？」答曰：「界內。」佛言：「是誰煮？」阿難陀曰：「是我自煮。」佛言：「阿難陀！若界內煮、界內貯宿，此不應服。若界內煮、界外宿，不應服。若界外煮、界內宿，不應服。若界外煮、界外宿，不應服。」佛言：「阿難陀！苾芻自捉藥一切物，及自煮，並不應服。若苾芻自捉藥一切物，及

【現代漢語翻譯】現代漢語譯本：讚美善良的人卻遭到誹謗；口中產生各種過失，終究不會招來快樂的結果。玩樗蒲（一種古代博戲）即使輸了，那過錯還算輕微；但如果譭謗侮辱佛世尊（對佛的尊稱），那罪過極其深重。如果有人用惡毒的語言，誹謗各位聖人；就會在頞部（地獄名）獄中，經歷百千歲。又因為這種惡毒的謾罵，誹謗各位聖人的緣故；會墮落在青皰（地獄名）獄中，經歷四萬二千歲。

當時世尊（對佛的尊稱）在荻苗國，來到人間一個村落。那裡有個舊住處，先前沒有結界（佛教術語，指劃定區域以防止邪魔侵擾），就在那裡住宿。當時世尊因為這個因緣，風病發作。當時具壽阿難陀（佛陀的十大弟子之一）這樣想：『我經常供養世尊，從未問過醫生。現在世尊患了風病，應該去問問醫生。』於是就去問醫生說：『賢首（對醫生的尊稱）！世尊現在患了風病，請您開個藥方。』醫生回答說：『聖者（對阿難陀的尊稱）！應該用酥油煎三種澀味的藥，服下就能痊癒。』當時具壽阿難陀調和煎好后，拿去給世尊。世尊明知故問阿難陀：『這是什麼東西？』阿難陀回答說：『我這樣想：『我經常供養世尊，不問醫生，現在我應該去問問醫生。』問了之後醫生說：『應該用酥油煎三種澀味的藥，就能痊癒。』所以我調和煎好，獻給世尊。』佛說：『阿難陀！在哪裡煮的？』回答說：『在結界內。』佛說：『是誰煮的？』阿難陀說：『是我自己煮的。』佛說：『阿難陀！如果在結界內煮、在結界記憶體放過夜，這藥不應該服用。如果在結界內煮、在結界外存放過夜，不應該服用。如果在結界外煮、在結界記憶體放過夜，不應該服用。如果在結界外煮、在結界外存放過夜，不應該服用。』佛說：『阿難陀！比丘（佛教出家男子）自己拿藥和一切物品，以及自己煮藥，都不應該服用。如果比丘自己拿藥和一切物品，以及

【English Translation】 English version: Praising the virtuous is met with slander; The mouth gives rise to various faults, ultimately not inviting joyful results. Even losing at Chaupur (an ancient board game), the fault is still light; But to slander and insult the Buddha, the World Honored One (a respectful title for the Buddha), the sin is extremely grave. If someone uses malicious words to slander the saints; They will be in the Arbuda (name of a hell) hell for hundreds of thousands of years. Moreover, because of this malicious cursing, slandering the saints; They will fall into the Nilabbuda (name of a hell) hell, for forty-two thousand years.

At that time, the World Honored One (a respectful title for the Buddha) was in the country of Uruvela, arriving at a village among the people. There was an old dwelling there, previously without a boundary (Buddhist term, referring to demarcating an area to prevent evil spirits from intruding), and they stayed there. At that time, the World Honored One, due to this cause, had a wind disease arise. At that time, the Venerable Ananda (one of the Buddha's ten great disciples) thought: 'I often provide for the World Honored One, and have never asked a doctor. Now that the World Honored One is suffering from a wind disease, I should go and ask a doctor.' So he went and asked the doctor, saying: 'Wise one (a respectful title for a doctor)! The World Honored One is now suffering from a wind disease, please prescribe a remedy for me.' The doctor replied: 'Venerable one (a respectful title for Ananda)! It is appropriate to use ghee to decoct three kinds of astringent herbs, and taking it will cure the illness.' At that time, the Venerable Ananda mixed and decocted it, and took it to the World Honored One. The World Honored One, knowing this, deliberately asked Ananda: 'What is this?' Ananda replied: 'I thought: 'I often provide for the World Honored One, and do not ask a doctor, now I should go and ask a doctor.' After asking, the doctor said: 'It is appropriate to use ghee to decoct three kinds of astringent herbs, and you will be cured.' Therefore, I mixed and decocted it, to offer to the World Honored One.' The Buddha said: 'Ananda! Where was it cooked?' He replied: 'Within the boundary.' The Buddha said: 'Who cooked it?' Ananda said: 'I cooked it myself.' The Buddha said: 'Ananda! If it is cooked within the boundary and stored overnight within the boundary, this medicine should not be taken. If it is cooked within the boundary and stored overnight outside the boundary, it should not be taken. If it is cooked outside the boundary and stored overnight within the boundary, it should not be taken. If it is cooked outside the boundary and stored overnight outside the boundary, it should not be taken.' The Buddha said: 'Ananda! A Bhikshu (Buddhist monk) taking the medicine and all things himself, and cooking the medicine himself, should not take it. If a Bhikshu takes the medicine and all things himself, and

自煮，並不應服。若界外求寂、俗人煮者，苾芻應服。」

緣在室羅伐城。有長者往詣佛所，稽首佛足，退坐一面。是時世尊為彼長者說微妙法，示教利喜，以種種方便為說法已，默然而住。時彼長者從座而起，偏露右肩，右膝著地，低頭合掌，而白佛言：「世尊及苾芻眾，明日至家受我微請。」

爾時世尊默然而受。是時長者至明日清旦，即於家中敷設床座，以大甕器盛置凈水安在庭中，遣使白佛：「今既時至，供養已辦，愿聖知時。」爾時諸苾芻眾受佛教已，著衣持缽，往長者家，依次而坐，如應受食，唯佛不去。佛有五緣而不赴請，遣人請食。何者為五？一者為看病故、二者為觀臥具故、三者為入靜慮故、四者為諸天說法故、五者為制戒故。世尊爾時為欲制戒而不赴請，遣人請食。如來常法，若不赴請，即命阿難陀請食。時彼長者至家，嚴設飲食，施諸苾芻。其飯稍生，具壽阿難陀既受飯已念：「此飯稍生，豈可堪食？世尊先有風氣，若食此飯恐更增動。」復作是念：「若我不受，世尊未聽，我今寧可具為受取。到本處已重煮令熟，以奉世尊。世尊因此必應制戒。」遂還本處煮飯令熟，即以缽盛，持奉世尊。爾時世尊知而故問具壽阿難陀曰：「此飯與諸苾芻食者，為有異耶？為不異耶？」阿難陀答

【現代漢語翻譯】現代漢語譯本：自己煮的，不應該服用。如果是寺院外的人或在家居士煮的，比丘可以服用。

事情發生在室羅伐城（Śrāvastī，古印度城市）。一位長者（指有財富和地位的人）前去拜訪佛陀，頂禮佛足后，退到一旁坐下。當時，世尊（對佛陀的尊稱）為這位長者宣說微妙的佛法，用各種方法開示、教導，使他歡喜，說法完畢后，便默然不語。這時，那位長者從座位上站起來，袒露右肩，右膝跪地，低頭合掌，對佛陀說：『世尊和各位比丘（佛教出家男眾），明天到我家接受我的微薄供養。』

當時，世尊默然應允。這位長者到了第二天清晨，就在家中鋪設好座位，用大甕盛滿凈水，安放在庭院中，派人稟告佛陀：『現在時間已到，供養已經準備完畢，希望世尊知曉。』當時，各位比丘接受佛陀的教導后，穿好衣服，拿著缽，前往長者家，依次坐下，按照規矩接受食物，只有佛陀沒有去。佛陀有五種原因不去應邀赴請，而是派人去取食物。是哪五種原因呢？一是為看護病人，二是為觀察臥具是否合適，三是為進入禪定，四是為諸天說法，五是為制定戒律。世尊當時爲了制定戒律而不去應邀赴請，派人去取食物。這是如來的常例，如果不去應邀赴請，就命阿難陀（Ānanda，佛陀的十大弟子之一）去取食物。當時，那位長者在家中精心準備了飲食，供養各位比丘。但是飯稍微有些生。具壽（對年長有德比丘的尊稱）阿難陀接受飯後心想：『這飯稍微有些生，怎麼能吃呢？世尊先前有些風疾，如果吃了這飯恐怕會加重。』他又想：『如果我不接受，世尊又沒有允許，我現在寧可全部接受。到住處後重新煮熟，再供奉給世尊。世尊因此必定會制定戒律。』於是回到住處，把飯重新煮熟，用缽盛好，拿去供奉世尊。當時，世尊明知故問具壽阿難陀說：『這飯和給其他比丘吃的，有什麼不同嗎？』阿難陀回答說：

【English Translation】 English version: 'Self-cooked food should not be consumed. If it is cooked by someone outside the monastery or a layperson, a Bhikṣu (Buddhist monk) may consume it.'

The event took place in Śrāvastī (ancient Indian city). An elder (a person of wealth and status) went to visit the Buddha, bowed at the Buddha's feet, and sat down to one side. At that time, the World-Honored One (a respectful title for the Buddha) expounded the subtle Dharma (Buddhist teachings) to the elder, instructing, teaching, and delighting him in various ways. After the Dharma talk, he remained silent. Then, the elder rose from his seat, bared his right shoulder, knelt on his right knee, lowered his head, joined his palms, and said to the Buddha, 'May the World-Honored One and the assembly of Bhikṣus (ordained Buddhist monks) come to my home tomorrow to receive my humble offering.'

At that time, the World-Honored One silently accepted. The elder, on the following morning, prepared seats in his home, filled large urns with clean water, and placed them in the courtyard. He then sent a messenger to inform the Buddha, 'The time has come, and the offerings are ready. May the Holy One be aware.' At that time, the Bhikṣus, having received the Buddha's instruction, put on their robes, carried their bowls, went to the elder's home, and sat down in order, receiving food as appropriate. Only the Buddha did not go. The Buddha had five reasons for not accepting invitations, but instead sending someone to request food. What are the five reasons? First, to care for the sick; second, to inspect the bedding; third, to enter into meditative absorption; fourth, to preach the Dharma to the Devas (gods); and fifth, to establish precepts. The World-Honored One, at that time, intended to establish a precept and therefore did not accept the invitation, but sent someone to request food. It was the usual practice of the Tathāgata (another title for the Buddha) that if he did not accept an invitation, he would instruct Ānanda (one of the Buddha's ten principal disciples) to request food. At that time, the elder meticulously prepared food at his home and offered it to the Bhikṣus. However, the rice was slightly undercooked. The Venerable (a title of respect for senior monks) Ānanda, having received the rice, thought, 'This rice is slightly undercooked; how can it be eaten? The World-Honored One has a history of wind disorders; if he eats this rice, it may worsen.' He further thought, 'If I do not accept it, and the World-Honored One has not permitted it, I will accept it all. After returning to my dwelling, I will cook it again until it is well-cooked, and then offer it to the World-Honored One. The World-Honored One will surely establish a precept because of this.' Therefore, he returned to his dwelling, cooked the rice again until it was well-cooked, placed it in his bowl, and took it to offer to the World-Honored One. At that time, the World-Honored One, knowing the situation, deliberately asked the Venerable Ānanda, 'Is this rice different from the rice given to the other Bhikṣus?' Ānanda replied,

曰：「有異。彼諸苾芻所食之飯，其飯稍生。」佛又問曰：「此飯何處得耶？」時阿難陀具以事白，佛言：「善哉，善哉！阿難陀！我雖未說，汝善知時。自今已后聽諸苾芻，若受得生飯，應煮令熟而食。」爾時六眾苾芻因此緣故，自乞生米，受已煮食。時諸苾芻以緣白佛。佛言：「若於飯粒中，二分熟、一分生，聽自煮食。若菜花果魚肉，先煮色令變。受已，聽自煮而食。若乳等汁物應煮三沸，然可受取自煮而食，並皆無犯。若飯米生菜花果魚肉等，色未變、乳等未經三沸，自煮而食者，得越法罪。」

爾時佛在室羅伐城給孤獨園。是時輸波羅迦城，有一長者名曰自在，豪族富貴，多饒財寶，貨財豐足，多諸眷屬，多所攝受，如薜室羅末拿天王。于彼城中，更有同類豪族長者，唯有一女，端正姝好。時自在長者遂娉為婦，以為歡樂。其後不久，婦便有娠。由此有情于胎而住，九月滿足而誕一男。既生子已，於三七日歡娛受樂。過三七日，即集親族為子立名。時彼長者問諸親族：「當與此子立何等名？」而諸親族告長者曰：「既是自在之子，應名安樂。」后時長者于其家內與婦交歡，又生一子，名曰守護；於後更生一子，與名歡喜。乃至如自在長者有病，寢臥牀蓆，由其患苦，性多暴急，惡罵親眷。是以妻子並

【現代漢語翻譯】現代漢語譯本他說：『情況不同。那些比丘所吃的飯，飯有些夾生。』佛陀又問：『這飯是從哪裡得到的？』當時阿難陀將事情的經過全部稟告了佛陀，佛陀說：『好啊，好啊！阿難陀！我雖然沒有說，你卻很懂得時宜。從今以後允許各位比丘，如果接受到生米飯，應該煮熟了再吃。』當時六群比丘因此緣故，自己乞討生米，接受后煮來吃。當時各位比丘將情況稟告了佛陀。佛陀說：『如果在飯粒中，有兩分熟、一分生，允許自己煮來吃。如果是蔬菜、花、水果、魚肉，先煮到顏色改變。接受后，允許自己煮來吃。如果牛奶等汁液應該煮沸三次，然後才可以接受拿來自己煮來吃，這些都沒有罪過。如果飯米是生的，蔬菜、花、水果、魚肉等，顏色沒有改變、牛奶等沒有經過三次煮沸，自己煮來吃的人，犯越法的罪。』

當時佛陀在室羅伐城（Śrāvastī）給孤獨園（Jetavana）。當時輸波羅迦城（Śūrpāraka），有一位長者名叫自在（Svatantra），是豪門貴族，非常富有，有很多的財產，貨物充足，有很多的眷屬，很多的部下，如同薜室羅末拿天王（Vaiśravaṇa）。在那座城中，還有同類的豪門長者，只有一個女兒，長得端正美麗。當時自在長者就娶她為妻，以此為樂。此後不久，妻子就懷孕了。由此有情在胎中居住，九個月滿足後生下一個男孩。生下孩子后，在二十一天里歡娛享樂。過了二十一天，就召集親族為孩子取名字。當時那位長者問各位親族：『應當給這個孩子取什麼名字？』而各位親族告訴長者說：『既然是自在的孩子，應該叫安樂。』後來長者在他的家裡和妻子交歡，又生了一個兒子，名叫守護（Gopāla）；之後又生了一個兒子，名叫歡喜（Nandī）。乃至自在長者生病，躺在床上，由於他的病痛，性情變得暴躁，惡語謾罵親戚眷屬。因此妻子並

【English Translation】 English version He said, 'There is a difference. The rice eaten by those Bhikshus (monks), the rice is slightly raw.' The Buddha further asked, 'Where did this rice come from?' Then Ānanda (Buddha's attendant) reported the whole matter to the Buddha, and the Buddha said, 'Good, good! Ānanda! Although I did not say it, you know the time well. From now on, allow all Bhikshus, if they receive raw rice, they should cook it thoroughly before eating.' At that time, the group of six Bhikshus, for this reason, begged for raw rice themselves, and cooked it after receiving it. At that time, the Bhikshus reported the situation to the Buddha. The Buddha said, 'If in the rice grains, two parts are cooked and one part is raw, allow them to cook it themselves. If it is vegetables, flowers, fruits, fish, or meat, first cook it until the color changes. After receiving it, allow them to cook it themselves. If it is milk or other liquids, it should be boiled three times, then it can be received and cooked by themselves, and there is no offense. If the rice is raw, vegetables, flowers, fruits, fish, meat, etc., the color has not changed, milk, etc., has not been boiled three times, those who cook and eat it themselves commit the offense of transgressing the law.'

At that time, the Buddha was in Jetavana (Jeta Grove) in Śrāvastī (a major city in ancient India). At that time, in the city of Śūrpāraka (an ancient Indian port city), there was a wealthy man named Svatantra (meaning 'independent' or 'free'), who was a noble and rich family, with many properties, abundant goods, many dependents, and many subordinates, like the heavenly king Vaiśravaṇa (the guardian of the north). In that city, there was another similar noble elder, who had only one daughter, who was beautiful and virtuous. At that time, the elder Svatantra married her as his wife, taking it as a joy. Not long after, his wife became pregnant. Thus, a sentient being resided in the womb, and after nine months, a son was born. After the child was born, they enjoyed themselves for twenty-one days. After twenty-one days, they gathered relatives to name the child. At that time, the elder asked the relatives, 'What name should we give this child?' And the relatives told the elder, 'Since he is the son of Svatantra, he should be named Ānanda (meaning 'bliss' or 'joy').' Later, the elder had intercourse with his wife in his house, and another son was born, named Gopāla (meaning 'protector' or 'cowherd'); later another son was born, named Nandī (meaning 'joyful' or 'delightful'). Even when the elder Svatantra became ill and lay in bed, due to his suffering, his temperament became irritable, and he cursed his relatives. Therefore, his wife and

棄而去，竟不供給。時彼長者先有一婢，心甚慈悲念：「此長者是我曹主，常以資財養活於我。今既患重，豈可不看？妻兒雖不供給，我當畢命而供養之。」作是念已，往醫人處，而問之曰：「賢首！識彼自在長者不？」醫人報曰：「我先相識，何事須問？」其婢報曰：「現患困篤，妻子棄之，愿為處方。」醫人報曰：「女子！妻子既棄，何人看侍？」婢便報曰：「賢首！我獨看之。既無親屬，資財乏少，易得之藥愿為求覓。」時彼醫人即為處方。于妻子所竊取少物，並減自料，將去買藥，為之看養。於後不久，病便得差。然此長者既得差已，而作是念：「我之妻子棄我不看，唯此婢子存活我命，今得除差。此之恩德，我當報之。」作是念已，告彼婢曰：「我之妻子咸棄我去，唯汝獨看。因汝恩惠，我命得全。汝於今者，欲求何愿？」時婢白言：「大家當知！我無所愿，若許我者，幸請為妻。」長者告曰：「何用為妻？今可與汝五億之錢，賜姓而去。」彼婢報曰：「聖子！雖與我錢，賜姓而去，設於余處，不免婢名；若我為妻，絕斯賤稱。」爾時長者知婢決意，遂便許之，復告婢曰：「汝月期將至，當自沐浴，可來見我。」婢知期至，沐浴而往。長者見已，遂共交歡，便即有娠。既懷胎已，所有庫藏，悉皆充溢，月滿

【現代漢語翻譯】現代漢語譯本他拋棄了長者，最終沒有提供任何照料。當時，這位長者先前有一個女僕，心地非常善良，心想：『這位長者是我們的主人，經常用資財養活我們。現在他既然病重，怎麼可以不照顧他呢？妻子兒女雖然不提供照料，我應當盡力去供養他。』有了這個想法后，她前往醫生那裡，問道：『賢者！您認識那位自在長者（Sarvatraga，到處行善的長者）嗎？』醫生回答說：『我先前認識他，有什麼事要問？』女僕回答說：『他現在病得很重，妻子兒女都拋棄了他，希望您能為他開藥方。』醫生說：『女子！妻子兒女既然都拋棄了他，誰來照顧他呢？』女僕回答說：『賢者！我獨自照顧他。既然沒有親屬，資財又缺乏，容易得到的藥物希望您能幫忙尋找。』當時，那位醫生就為他開了藥方。從妻子那裡偷取少量物品，並減少自己的用度，拿去買藥，為他照料。之後不久，長者的病就好了。然而這位長者病好之後，心想：『我的妻子兒女拋棄我不照顧，只有這個女僕救了我的命，現在我病好了。這份恩德，我應當報答她。』有了這個想法后，他告訴那個女僕說：『我的妻子兒女都拋棄了我，只有你獨自照顧我。因為你的恩惠，我的性命才得以保全。你現在有什麼願望？』當時女僕說：『請老爺知道！我沒有什麼願望，如果可以的話，希望您能娶我為妻。』長者說：『為什麼要娶你為妻？現在可以給你五億的錢，賜你姓氏讓你離開。』女僕回答說：『聖子（指有德行的人）！即使您給我錢，賜我姓氏讓我離開，即使到了別的地方，也免不了是婢女的名聲；如果我做了您的妻子，就能擺脫這低賤的稱呼。』這時長者知道女僕心意已決，於是就答應了她，又告訴女僕說：『你的月事快要來了，應當自己沐浴，然後來見我。』女僕知道月事來了，沐浴后就去了。長者見到她后，就和她交合，隨即就懷孕了。懷孕之後，所有的庫藏，都變得充盈，月滿

【English Translation】 English version He abandoned the elder, ultimately providing no care. At that time, this elder had a maidservant who was very kind-hearted, thinking: 'This elder is our master, often supporting us with wealth. Now that he is seriously ill, how can I not take care of him? Although his wife and children do not provide care, I should do my best to support him.' Having this thought, she went to the doctor and asked: 'Wise one! Do you know that Sarvatraga (the elder who does good everywhere)?' The doctor replied: 'I knew him before, what do you need to ask?' The maidservant replied: 'He is now very ill, and his wife and children have abandoned him. I hope you can prescribe a medicine for him.' The doctor said: 'Woman! Since his wife and children have abandoned him, who will take care of him?' The maidservant replied: 'Wise one! I will take care of him alone. Since there are no relatives and resources are scarce, I hope you can help find medicines that are easy to obtain.' At that time, the doctor prescribed a medicine for him. He stole a small amount of items from his wife and reduced his own expenses, taking them to buy medicine and care for him. Soon after, the elder's illness was cured. However, after this elder recovered, he thought: 'My wife and children abandoned me and did not take care of me, only this maidservant saved my life, and now I am well. I should repay her for this kindness.' Having this thought, he told the maidservant: 'My wife and children have all abandoned me, only you have taken care of me alone. Because of your kindness, my life has been saved. What is your wish now?' At that time, the maidservant said: 'Please know, master! I have no wish, but if it is permissible, I hope you can marry me.' The elder said: 'Why marry you? Now I can give you five hundred million coins, give you a surname and let you leave.' The maidservant replied: 'Holy son (referring to a virtuous person)! Even if you give me money and give me a surname to let me leave, even if I go elsewhere, I will still be a maidservant; if I become your wife, I can get rid of this lowly title.' At this time, the elder knew that the maidservant was determined, so he agreed to her, and told the maidservant: 'Your period is coming soon, you should bathe yourself and then come to see me.' The maidservant knew that her period had come, so she bathed and went. After the elder saw her, he had intercourse with her, and she became pregnant. After becoming pregnant, all the treasuries became full, and the month was full

生男，容貌端正，諸根具足。適生子已，所有財物自然增長，集諸親族，共為立號。諸親共議，可名圓滿。遣八乳母，以為供侍：二人抱持、二人飲乳、二人洗濯、二人遊戲。此八乳母，日夜供給，並以乳、酪、生酥、熟酥及以醍醐以為所食。嚴身資具、飲食湯藥，日倍勝前。由此因緣，速便長大，如清凈池蓮花開敷。既長大已，教令習學書算印法，及以券記，分別財物、相諸衣服、珍寶好醜，並令分別木之善惡、象馬優劣、童男童女貴賤等相。此之八種，並令誦習而得通利。既了達已，復能轉教餘人。

時彼長者先有三子，並皆娉婦，共為遊戲深著欲樂，所有家業咸悉廢失。時彼長者以手支頰，憂懷而住。三子見已，問其父曰：「何故懷愁支頰而住？」長者告曰：「汝今知不？我于往昔，盈金十萬，爾乃取妻，至於今日，以自存活。汝今各已娶妻，耽著欲樂，所有家業悉皆破散。我身死後，何由存濟？如斯之事，曾不籌量。」時彼長者第一之子，于其耳上，先有寶珠以為耳珰，即便脫下，便取其木飾之為珰，自立誓言：「若我不能治生得利十萬兩金，終不著斯寶珠珰也。」其第二子，亦復脫其耳珰寶珠，即取赤銅飾以為珰。其第三子，復脫耳珰，取于鉛錫飾以為珰。如是三子舍耳珰已，然第一子先名安樂，由

【現代漢語翻譯】現代漢語譯本生下一個男孩，容貌端正，各種感官功能都健全完備。剛生下這個孩子，所有的財物自然增長。於是召集各位親族，共同為孩子取名字。大家商議后，決定取名為『圓滿』。派遣八個乳母來侍候他：兩個負責抱他，兩個負責餵奶，兩個負責清洗，兩個負責陪他玩耍。這八個乳母日夜不停地供給，用乳、酪、生酥、熟酥以及醍醐來餵養他。裝飾身體的用具、飲食湯藥，一天比一天勝過從前。因為這些因緣，他迅速長大，就像清凈池塘里盛開的蓮花。長大之後，教他學習書寫、算術、印章使用方法，以及契約文書，分辨財物，鑑別各種衣服、珍寶的好壞，並且讓他分辨木材的優劣、大象和馬的優劣、童男童女的貴賤等相貌。這八種技能，都讓他誦讀學習，並且精通。精通之後，又能轉而教導其他人。當時，那位長者原本有三個兒子，都已經娶了妻子，他們共同嬉戲，沉溺於享樂，所有的家業都荒廢殆盡。長者用手托著臉頰，憂愁地坐著。三個兒子看見后，問他們的父親說：『您為什麼憂愁地托著臉頰坐著呢？』長者告訴他們說：『你們知道嗎？我過去擁有十萬兩黃金，你們娶妻之後，到了今天，只能勉強維持生計。你們現在都已經娶了妻子，沉溺於享樂，所有的家業都破敗殆盡。我死後，你們靠什麼生活呢？這件事，你們從來沒有考慮過。』當時，長者的第一個兒子，耳朵上原本戴著寶珠耳環，便把它摘了下來，用木頭做成耳環來代替，自己立下誓言：『如果我不能經營生計，賺到十萬兩黃金，就終身不戴這寶珠耳環。』他的第二個兒子，也摘下他的寶珠耳環，用紅銅做成耳環來代替。他的第三個兒子，也摘下耳環，用鉛錫做成耳環來代替。就這樣，三個兒子捨棄了寶珠耳環，然而第一個兒子原本名叫安樂，因為...

【English Translation】 English version A son was born, with a dignified appearance and all faculties complete. As soon as the child was born, all possessions naturally increased. He gathered all the relatives and together they named him. The relatives discussed and decided to name him 'Round Fulfillment' (Yuanman). Eight wet nurses were sent to serve him: two to hold him, two to feed him milk, two to wash him, and two to play with him. These eight wet nurses provided for him day and night, feeding him with milk, cheese, fresh butter, clarified butter, and ghee. The adornments for his body, food, drink, and medicine were doubled each day, surpassing the previous day. Because of these conditions, he grew up quickly, like a lotus flower blooming in a pure pond. Once he had grown up, he was taught to learn writing, arithmetic, the use of seals, and contracts, to distinguish property, to judge the quality of clothes and precious jewels, and to distinguish the good and bad of wood, the superiority of elephants and horses, and the noble and lowly appearances of young boys and girls. These eight skills were all taught to him to recite and master. Once he had mastered them, he was able to teach others. At that time, the elder originally had three sons, all of whom had married wives. They played together, deeply indulging in sensual pleasures, and all the family property was wasted. The elder supported his cheek with his hand, dwelling in sorrow. When the three sons saw this, they asked their father, 'Why are you dwelling in sorrow, supporting your cheek?' The elder told them, 'Do you know? In the past, I had one hundred thousand taels of gold. Since you took wives, until today, we can only barely survive. Now you have all taken wives, indulging in sensual pleasures, and all the family property has been dissipated. After I die, how will you survive? You have never considered such a thing.' At that time, the eldest son of the elder, who originally had a jeweled earring on his ear, took it off and replaced it with a wooden earring, making a vow: 'If I cannot manage to earn one hundred thousand taels of gold, I will never wear this jeweled earring again.' The second son also took off his jeweled earring and replaced it with a copper earring. The third son also took off his earring and replaced it with a lead-tin earring. In this way, the three sons gave up their jeweled earrings, but the first son was originally named Anle (Peace and Happiness), because...

此因緣世號木珰；其第二子先名守護，世號銅珰；其第三子先名歡喜，世號鉛珰。各取貨物，涉海貨易。是時長者第四小子，名為圓滿，而白父言：「我今亦欲度海貨易。」長者告曰：「汝今幼小，不堪涉海，可於市肆之中專且撿挍。」小子爾時即依父命在鋪而住。后諸子等從海而還，多獲財寶，安隱而至。既至疲息，而白父曰：「我之財賄，愿父觀察。」

爾時其父取彼三子所得之物，一一各有十萬金直。其最小子來至父所，頂禮父足，白父言曰：「我於市肆之中所得財物。亦愿觀察。」父告子曰：「汝不遠涉廣為求覓，所得之物何足觀察？」子又白言：「我雖在近，愿父哀憐，賜為撿閱。」父隨子意，遂觀小子所有財貨，凡有經營曾無欺誑，算其本利遂倍諸子。自在長者既見是已，甚大歡喜，稱其本心，不勝欣慶，作是念曰：「今我小子有大福德，曾不遠行，而能獲此如許財寶。」

後於異時，自在長者忽然染疾，因斯念言：「我若亡后，然諸子等必當分析，我今應當預畫方便。」告諸子曰：「汝等兄弟，可將柴來。」子聞父命，各執取柴，遂成大積。父便告曰：「可共燒之。」其火既盛，父告子曰：「汝等可共分此火柴，咸令相去。」彼諸子等即依父命，競分柴火，於是彼火被分還滅。父告子曰：

【現代漢語翻譯】現代漢語譯本因此，這一因緣使得他被稱為木珰（指以木頭製成的耳飾，此處作為名字）。他的第二個兒子最初名叫守護，後來被稱為銅珰（指以銅製成的耳飾，此處作為名字）。他的第三個兒子最初名叫歡喜，後來被稱為鉛珰（指以鉛製成的耳飾，此處作為名字）。他們各自帶著貨物，出海進行貿易。當時，這位長者的第四個小兒子，名叫圓滿，對他的父親說：『我現在也想出海進行貿易。』長者告訴他說：『你現在年紀還小，不能夠出海，可以在市場店舖里專心負責管理。』這個小兒子當時就遵從父親的命令，在店舖里住下。後來，這些兒子們從海上回來，獲得了大量的財寶，平安地到達。到達后，他們疲憊地休息，然後對父親說：『我們的財物，希望父親您能檢視。』當時，他們的父親檢視了這三個兒子所得的財物，每一份都價值十萬金。最小的兒子來到父親那裡，頂禮父親的雙足，對父親說：『我在市場店舖里所得的財物，也希望您能檢視。』父親告訴兒子說：『你沒有遠行去尋找，所得的財物有什麼值得檢視的呢？』兒子又說：『我雖然在近處，希望父親您能憐憫，允許我展示。』父親順從兒子的意思，於是檢視了小兒子所有的財物，發現他所有的經營都沒有欺騙行為，計算他的本金和利潤，竟然超過了其他兒子。自在長者看到這些后，非常高興，稱讚他符合自己的心意，欣喜不已，心想：『我的這個小兒子有很大的福德，沒有遠行，卻能夠獲得如此多的財寶。』後來，在另一個時候，自在長者忽然得了疾病，因此想到：『我如果去世后，這些兒子們一定會分割家產，我現在應當預先計劃好。』於是告訴他的兒子們說：『你們兄弟們，可以拿柴來。』兒子們聽到父親的命令，各自拿著柴，堆積成一大堆。父親便說：『可以一起燒掉它。』火燒得很旺的時候，父親告訴兒子們說：『你們可以一起把這些柴火分開，讓它們彼此遠離。』這些兒子們就遵從父親的命令，爭著分開柴火，於是這些火被分開后就熄滅了。父親告訴兒子們說：

【English Translation】 English version Therefore, this karmic connection caused him to be called Mu Dang (meaning wooden earring, used here as a name). His second son was initially named Shou Hu (Guardian), and later became known as Tong Dang (meaning copper earring, used here as a name). His third son was initially named Huan Xi (Joy), and later became known as Qian Dang (meaning lead earring, used here as a name). They each took goods and went overseas for trade. At that time, the fourth and youngest son of the elder, named Yuan Man (Perfection), said to his father, 'I also wish to go overseas for trade now.' The elder told him, 'You are still young and not capable of going overseas. You can diligently manage the affairs in the market shops.' The young son then followed his father's instructions and stayed in the shop. Later, these sons returned from the sea, having obtained a great deal of wealth, and arrived safely. Upon arriving, they rested from their fatigue and said to their father, 'We wish that you would examine our wealth.' At that time, their father examined the possessions obtained by the three sons, each worth one hundred thousand gold. The youngest son came to his father, prostrated at his feet, and said to his father, 'I also wish that you would examine the wealth I obtained in the market shops.' The father told his son, 'You did not travel far to seek it; what is there to examine in what you obtained?' The son then said, 'Although I was nearby, I hope that you will have compassion and allow me to show it.' The father followed his son's wish and examined all the wealth of the youngest son, finding that all his dealings were without deceit. Calculating his principal and profit, it exceeded that of the other sons. The elder Zizai (Independent) was greatly pleased upon seeing this, praised him for being in accordance with his own heart, and was overjoyed, thinking, 'This young son of mine has great merit. Without traveling far, he was able to obtain such wealth.' Later, at another time, the elder Zizai suddenly fell ill, and therefore thought, 'If I pass away, these sons will surely divide the family property. I should plan ahead now.' He told his sons, 'You brothers, can bring firewood.' The sons heard their father's command, each took firewood, and piled it into a large heap. The father then said, 'You can burn it together.' When the fire was burning strongly, the father told his sons, 'You can divide this firewood together, and separate them from each other.' These sons then followed their father's command, competing to divide the firewood, and so the fire was extinguished when it was divided. The father told his sons:

「汝見此不？」咸言：「已見。」長者於是說伽他曰：

「眾火相因成光焰，　　若其分散光便滅；　兄弟同居亦如此，　　若輒分析還當滅。」

爾時長者說是頌已，復告子曰：「汝等當知，我沒之後，不應取汝妻子之語。」說伽他曰：

「若用妻語家便破，　　醒人聞叫必心摧；　破國皆猶于惡臣，　　由多貪故斷恩愛。」

爾時長者說是語已，令餘三子並出門外，留太子住，而告之曰：「我之死後，最小之子常當共居，莫有離別。所有財物，容可棄之；此之小子，不得遺棄。所以然者，此之小子是大福德之人。」說此語已，說伽他曰：

「積聚皆消散，　　崇高必墮落；　合會終別離，　　有命咸歸死。」

說此頌已，遂便命終。長者諸子嚴飾葬具，以五色繒彩間錯其輿，及以種種香花而為供養，送至尸林。既到林已，以火焚之。還至家中，修其孝行，共相謂曰：「父之在日所有衣食，皆由父力得自存活。父今已死，應當戮力各求財物，以家資貨並將出息。」其小弟曰：「兄若出外馳求，我亦須去。」其大兄曰：「汝既欲行，不須遠去，可於當處貨賣而住，我等諸人遠方貨易。」作此語已分散而去，各將財物遠方興易。其最小弟於家而住，所有家業一切皆知。兄既出行，妻子並

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在，遂令婢使于小郎處求索所須飲食之具。是時有多商客于小郎處圍繞而住，遂不能進；眾散之後，方乃得見。緣此淹時，其嫂甚怪訶責其婢。其婢報曰：「為多商客圍繞叔住，為此淹時，不能早見。」於時長嫂怒其叔曰：「此之婢子，乃作家主，我等諸人豈得安穩？」告婢曰：「汝令當看商客散后，復從彼索物。」其婢即去，應時往彼索物。尋便速得，即來其所，便生歡喜。余婢亦往索物，並逢眾集，物不時得，為此來遲。大家怪責是諸婢等，問前婢曰：「汝往取物，何為速來？我之取物，致此淹滯？」彼婢答曰：「我之取物皆及其時，為此早來。汝之往彼，皆不及時，緣此遲晚。」是諸婢等，遂共前婢同往取物，應時即得。其二嫂等，共問婢曰：「汝先取物皆極淹遲，何故此時而便來疾？」其嫂答曰：「今我當愿大嫂長壽無病，由隨大嫂之婦往彼取物，應時即得。」其二嫂等聞此語已，復生嫌恨，便作是念：「今此婢子而知家業，豈得好耶？」後於異時，兄弟三人並還到舍，遠涉諸國，從海而歸，多得財寶。既到家已，是時大兄問其婦曰：「小弟於後撿挍家業，供給所須並可意不？」其婦答曰：「小叔於我，至極存意，猶如親兄及己之子。」其二、三弟各問婦曰：「我之小弟，如何供給於汝？」彼婦各報夫曰：「

下賤婢子而知家長，豈得樂耶？」彼夫便作是念：「凡是婦人，皆有斗亂，能令兄弟有愛別離。」

後於異時，彼之小弟開于迦尸繒婇之庫。開訖，即有大兄之子來至庫所，其叔遂以上服而以與之。其二、三嫂見之得物，各遣其子而往索之。其後到，其庫已閉，更于余庫別出粗衣。叔見子來，即以此衣而以與之。此諸子等各著而去，還至本房。其母見已，告其夫曰：「汝今見不？大伯之子便得好衣，我子從索乃得粗服。」是時其夫便作是念：「大兄之子，必應及開迦屍衣庫。我之子等，應及余庫。」復于異時，彼之小弟開石蜜庫。其大兄子來至庫所，其叔見已，以一裹石蜜持以與。之二、三嫂等見已，即遣其子往取石蜜。其子到已，其庫已閉，由業力故而不得食。遇開沙糖之庫，其叔見已，遂與沙糖而去。是諸嫂等見此事已，告其夫曰：「汝今見不？他子乃得石蜜，我之愛子遂得沙糖。」其婦如是再三讒刺不已，其二、三弟便欲分離，遂共平論，有一言曰：「我等若不即分取物者，所有財物必當散失，宜即分之。」有一復言：「此亦未可，應喚大兄。」復有說言：「此亦未可即分，應共平章。若為分之，其在家物及外莊田以為一分，其庫藏物及興易之物以為一分，圓滿以為一分。若大兄取其莊田在家之物，我等

【現代漢語翻譯】現代漢語譯本：『奴婢如果瞭解家裡的情況，哪裡還會有快樂呢？』那個人於是這樣想：『所有的婦人，都喜歡爭鬥，能夠使兄弟之間產生愛恨離別。』後來在另一天，他的小弟打開了迦尸（Kashi，地名）產的絲綢衣服的倉庫。打開之後，大哥的兒子來到了倉庫，他的叔叔就拿了上等的衣服給他。他的二嫂、三嫂看見自己的孩子得到了東西，各自派自己的兒子去索要。他們後來到了，倉庫已經關閉，（他的叔叔）又從別的倉庫拿出粗糙的衣服。叔叔看見侄子來了，就把這些衣服給了他們。這些孩子們各自穿著衣服離開，回到自己的房間。他們的母親看見后，告訴他們的丈夫說：『你現在看到了嗎？大伯的兒子就能得到好衣服，我的兒子去要卻只能得到粗糙的衣服。』這時，他們的丈夫就想：『大哥的兒子，一定是趕上了打開迦屍衣庫的時候。我的兒子們，一定是趕上了打開別的倉庫的時候。』又過了些時候，他的小弟打開了石蜜（一種糖）的倉庫。他的大哥的兒子來到倉庫，他的叔叔看見后，用一包石蜜拿給他。他的二嫂、三嫂等看見后，就派自己的兒子去取石蜜。他們的兒子到了之後，倉庫已經關閉，因為業力的緣故而沒能吃到。後來打開了沙糖（一種糖）的倉庫，他的叔叔看見后，就給了沙糖讓他們離開。這些嫂子們看見這件事後，告訴他們的丈夫說：『你現在看到了嗎？別人的兒子就能得到石蜜，我的愛子卻只能得到沙糖。』他的妻子這樣再三地讒言，他的二弟、三弟就想要分家，於是共同商議，有人說：『我們如果不立即分取財物，所有的財物必定會散失，應該立即分家。』有人又說：『這也不可以，應該叫來大哥。』又有人說：『這也不可以立即分家，應該共同商量。如果分家的話，就把家裡的東西和外面的田產作為一份，把倉庫里的東西和做買賣的貨物作為一份，圓滿（指完整的一份）作為一份。如果大哥拿走田產和家裡的東西，我們……』

【English Translation】 English version: 'If a servant girl understands the affairs of the household, how can there be joy?' That man then thought, 'All women are fond of strife and can cause love and separation among brothers.' Later, on another occasion, his younger brother opened the storehouse of Kashi (Kashi, a place name) silk garments. After opening it, the eldest brother's son came to the storehouse, and his uncle gave him superior clothing. His second and third sisters-in-law, seeing that their children had received something, each sent their sons to demand it. When they arrived later, the storehouse was already closed, and (his uncle) took out coarse clothing from another storehouse. Seeing the nephews arrive, the uncle gave them these clothes. These children each put on the clothes and left, returning to their own rooms. Their mothers, seeing this, told their husbands, 'Do you see now? The eldest brother's son gets good clothes, but my son only gets coarse clothes when he asks for them.' At this time, their husbands thought, 'The eldest brother's son must have arrived when the Kashi clothing storehouse was opened. My sons must have arrived when another storehouse was opened.' After some time, his younger brother opened the storehouse of rock candy (a type of sugar). The eldest brother's son came to the storehouse, and his uncle, seeing him, gave him a package of rock candy. His second and third sisters-in-law, seeing this, sent their sons to get rock candy. When their sons arrived, the storehouse was already closed, and they were unable to eat any due to the force of karma. Later, the storehouse of granulated sugar (a type of sugar) was opened, and his uncle, seeing them, gave them granulated sugar and let them leave. These sisters-in-law, seeing this, told their husbands, 'Do you see now? Another's son gets rock candy, but my beloved son only gets granulated sugar.' His wives slandered him in this way repeatedly, and his second and third brothers wanted to divide the family property. So they discussed it together, and one said, 'If we do not immediately divide the property, all the property will surely be lost. We should divide the family immediately.' Another said, 'That is not acceptable either; we should call the eldest brother.' Yet another said, 'It is not acceptable to divide the family immediately; we should discuss it together. If we divide the family, we should make the property at home and the fields outside one share, the goods in the storehouse and the goods for trade another share, and a complete (referring to a complete share) another share. If the eldest brother takes the fields and the property at home, we...'

當取庫藏並興易之物，足得存活。若兄取庫藏物及興易物，我等當取莊田並在家物，亦得養活妻子。其圓滿一人，我分取后，苦自治罰。」共籌量訖，往至兄處而告兄曰：「我等今者若不分析，皆不存活。」兄報之曰：「家業破散皆由於婦，汝今應可極善思之。」其弟答言：「我等二人已深觀察委悉，極知應當分析。」兄報之曰：「若如此者，應當集取善斷事人。」其弟答曰：「我已籌量，分數已定，何須更喚善斷事人？以其所有，分為三分：在家之物及以莊田為一分，庫藏之物並興易物分為第二分，圓滿以為第三分。」其兄報曰：「何故但為三分，其圓滿弟豈無分耶？」二弟答曰：「圓滿既是婢子，如何有分？然我已於家資之數以為一分。兄若愛之，任兄分取。」時兄思念：「我父臨終，有如是語：『應當守護，勿遺棄之。資財之物，尚容棄捨。此之小弟，汝應當收。』」作是念已，即便報曰：「如汝所言，我今應當收取圓滿。」既分物已，其分得宅者即住家中，驅出其嫂：「汝今速去，勿入我家。」其嫂問曰：「何因如此？」其叔報曰：「我今分得。」庫藏及興易者，速至其庫而作是言：「圓滿汝出，勿復更來。」圓滿問曰：「何故得然？」其兄答言：「我已分得。」時彼大嫂與其圓滿，相隨而出，往親里家。時

【現代漢語翻譯】現代漢語譯本：當拿出庫藏和可以交易的物品，就足夠我們存活。如果兄長您拿走庫藏的物品和可以交易的物品，我們應當拿走莊田和家裡的物品，也足夠養活妻子兒女。至於圓滿（指人名，此處指家中的婢女），在我分取之後，我甘願接受任何懲罰。』大家商量完畢，一起到兄長那裡告訴他說：『我們現在如果不分家，大家都無法存活。』兄長回答說：『家業破敗都是因為女人，你們現在應該好好想想。』弟弟們回答說：『我們二人已經仔細觀察清楚了，非常清楚應該分家。』兄長回答說：『如果這樣，應當找來善於決斷的人。』弟弟回答說：『我已經考慮好了，分數已經定好，何必再找善於決斷的人呢？將所有財產分為三份：家裡的物品和莊田為一份，庫藏的物品和可以交易的物品為第二份，圓滿作為第三份。』兄長說：『為什麼只分為三份，圓滿弟弟難道沒有份嗎？』兩個弟弟回答說：『圓滿既然是婢女，怎麼會有份？但是我已經在家產的數目中為她算了一份。兄長如果喜歡她，就由兄長分取。』當時兄長心想：『我父親臨終時，有這樣的話：『應當守護她，不要遺棄她。資財之物，尚且可以捨棄。這個小弟，你應當收留。』』這樣想著，就回答說：『如你們所說，我現在應當收留圓滿。』分完家產後，分到住宅的人就住在家裡，把嫂子趕出去：『你現在快走，不要進入我家。』嫂子問道：『因為什麼這樣？』叔叔回答說：『我現在分到了。』分到庫藏和可以交易物品的人，立刻到庫房說：『圓滿你出去，不要再來。』圓滿問道：『為什麼這樣？』兄長回答說：『我已經分到了。』當時，這位大嫂和圓滿一起出來，前往親戚家。現代漢語譯本：時彼大嫂與其圓滿，相隨而出，往親里家。

【English Translation】 English version: 'When we take the storehouse and the items for trade, it will be enough for us to survive. If you, elder brother, take the items from the storehouse and the items for trade, we should take the fields and the household items, which will also be enough to support our wives and children. As for Yuánmǎn (圓滿) (a person's name, here referring to a maid in the house), after I take my share, I am willing to accept any punishment.' After everyone discussed it, they went to the elder brother and told him, 'If we don't divide the family now, none of us will survive.' The elder brother replied, 'The family's decline is all because of women, you should think about it carefully now.' The younger brothers replied, 'We two have carefully observed and understood, and we know very well that we should divide the family.' The elder brother replied, 'If that's the case, we should gather people who are good at making decisions.' The younger brother replied, 'I have already considered it, and the shares have been determined. Why do we need to call people who are good at making decisions? Divide all the property into three parts: household items and fields as one part, items from the storehouse and items for trade as the second part, and Yuánmǎn as the third part.' The elder brother said, 'Why only divide it into three parts? Doesn't the younger brother Yuánmǎn have a share?' The two younger brothers replied, 'Since Yuánmǎn is a maid, how can she have a share? But I have already included a share for her in the amount of the family property. If you, elder brother, like her, then you can take her share.' At that time, the elder brother thought, 'My father, at the time of his death, said these words: 'You should protect her and not abandon her. Material possessions can still be abandoned. This younger brother, you should take him in.'' Thinking this, he replied, 'As you say, I should now take in Yuánmǎn.' After dividing the property, the one who received the house lived in the house and drove out his sister-in-law: 'You go quickly now, don't enter my house.' The sister-in-law asked, 'Why is it like this?' The uncle replied, 'I have now received my share.' The one who received the storehouse and the items for trade immediately went to the storehouse and said, 'Yuánmǎn, you get out, don't come back.' Yuánmǎn asked, 'Why is it like this?' The elder brother replied, 'I have already received my share.' At that time, this elder sister-in-law and Yuánmǎn came out together and went to the house of relatives. English version: At that time, this elder sister-in-law and Yuánmǎn came out together and went to the house of relatives.

諸兒子，患饑啼泣，其嫂告圓滿曰：「兒饑啼泣，可與小食。」圓滿報曰：「可與我錢。」嫂曰：「仁以億金，隨時興易，豈容兒子無小食錢。」圓滿答曰：「我豈先知遭此分散，家業破耶？若我預知者，無量億金，藏舉余處。」女人之性，多於衣角結以惡錢。是時大嫂即以衣裹惡錢解付其叔，令買飲食。叔得錢已，即往街巷以求飲食，遂逢一人負薪將賣。其所賣薪，乃是海中浮木牛頭栴檀。其賣木者時屬嚴寒，饑戰而住。圓滿見已，遂問之曰：「汝今何故如斯戰掉？」其人答曰：「我今不知所以然也，學負此薪，所以寒戰。」圓滿善識諸木，遂即看之，乃見束中有牛頭栴檀，即便問曰：「汝今賣木，須得幾錢？」彼人答曰：「須得五百。」圓滿報曰：「我當與汝五百之錢。」作是語已，遂于柴束抽取栴檀，往至市裡截為四分。鋸木之末，賣得千錢，將其五百，以付薪主。令其送薪至嫂之處，乃遣報言：「圓滿令送。」其人將薪，至其嫂所，而告之曰：「圓滿使我送此薪來。」其嫂見已，便即捶胸，作如是語：「彼之圓滿，一何恍惚，財物既被分散，智慧因何亦無？遣求熟食，乃送生薪，亦復無物可煮。」

根本說一切有部毗奈耶藥事卷第二大正藏第 24 冊 No. 1448 根本說一切有部毗奈耶藥

【現代漢語翻譯】現代漢語譯本眾位侄兒因為飢餓而啼哭，他們的嫂子告訴圓滿（指人名，下同）說：『孩子們餓得哭鬧，可以給他們一點小零食。』圓滿回答說：『可以給我錢。』嫂子說：『你擁有億萬金錢，隨時可以進行交易，難道會沒有給孩子們買零食的錢嗎？』圓滿回答說：『我難道事先知道會遭遇這樣的分散，家業破敗嗎？如果我預先知道，我就會把無數的金錢藏到其他地方。』女人的習慣，常常在衣角打結藏一些不好的錢。當時大嫂就用衣服包裹著一些劣質的錢解下來交給她的叔叔，讓他去買食物。叔叔得到錢后，就到街巷去尋找食物，於是遇到一個人揹著柴火要賣。他所賣的柴火，竟然是從海中漂來的牛頭栴檀（指一種珍貴的木材）。賣柴的人當時正值寒冷的天氣，又饑又冷地顫抖著。圓滿看到后，就問他說：『你現在為什麼這樣顫抖？』那人回答說：『我也不知道為什麼，學著背這些柴火，所以又冷又抖。』圓滿很會辨識各種木材，於是就仔細地看那些柴火，就看到柴火堆里有牛頭栴檀，便問他說：『你現在賣這些木頭，需要多少錢？』那人回答說：『需要五百錢。』圓滿回答說：『我應當給你五百錢。』說完這些話后，就從柴火堆里抽出栴檀木，拿到市裡截成四份。鋸木頭的碎末，賣得一千錢，拿出其中的五百錢，付給賣柴的人。讓他把柴火送到嫂子那裡，並且讓他捎話說：『圓滿讓人送來的。』那人將柴火送到他嫂子那裡，並且告訴她說：『圓滿讓我送這些柴火來。』他的嫂子看到后，便捶胸頓足，說這樣的話：『那個圓滿，怎麼如此恍惚，財物已經被分散了，智慧為什麼也沒有了？讓他去買熟食，卻送來生柴，又沒有什麼東西可以煮。』《根本說一切有部毗奈耶藥事》卷第二

【English Translation】 English version The sons, suffering from hunger, were crying. Their sister-in-law told Yuánmǎn (圓滿, a name, same below), 'The children are crying from hunger; can you give them a little snack?' Yuánmǎn replied, 'Can you give me money?' The sister-in-law said, 'You have billions of gold, and can trade at any time. How can it be that there is no money for the children's snacks?' Yuánmǎn replied, 'How could I have known beforehand that I would encounter such dispersal and the family business would be ruined? If I had known in advance, I would have hidden the countless gold elsewhere.' It is a woman's habit to tie bad money in the corner of her clothes. At that time, the sister-in-law unwrapped some inferior money wrapped in her clothes and gave it to her uncle, telling him to buy food. After the uncle got the money, he went to the streets to look for food, and then he met a man carrying firewood to sell. The firewood he was selling was actually Niu Tou Zhan Tan (牛頭栴檀, a precious kind of wood) floating from the sea. The firewood seller was shivering from hunger and cold at that time. When Yuánmǎn saw this, he asked him, 'Why are you shivering like this now?' The man replied, 'I don't know why, I'm learning to carry this firewood, so I'm cold and shivering.' Yuánmǎn was good at identifying various kinds of wood, so he looked carefully at the firewood and saw Niu Tou Zhan Tan in the bundle, and then asked him, 'How much money do you need to sell this wood now?' The man replied, 'I need five hundred coins.' Yuánmǎn replied, 'I will give you five hundred coins.' After saying these words, he took out the Zhan Tan wood from the firewood bundle and took it to the market to cut it into four pieces. The sawdust from sawing the wood was sold for a thousand coins, and he took five hundred of them and gave them to the firewood seller. He told him to send the firewood to his sister-in-law's place, and told him to say, 'Yuánmǎn sent it.' The man took the firewood to his sister-in-law's place and told her, 'Yuánmǎn asked me to send this firewood.' When his sister-in-law saw it, she beat her chest and said, 'How confused that Yuánmǎn is! The property has already been dispersed, why is there no wisdom either? He was asked to buy cooked food, but he sent raw firewood, and there is nothing to cook either.' 《Mūlasarvāstivāda-vinaya-vastu》Volume 2

事

根本說一切有部毗奈耶藥事卷第三

大唐三藏義凈奉　制譯

爾時輸波勒迦國王乃患熱病，極重迷悶。有醫人處方，宜用牛頭栴檀末涂身。敕大臣等，速為求覓牛頭栴檀。彼大臣等到圓滿處，而問之曰：「今須牛頭栴檀，汝今有不？」圓滿答曰：「我今少有。」問曰：「可須幾錢？」答曰：「須得千錢。」時彼大臣既與錢已，得少檀末，將至王所，研涂王身，尋得除愈。爾時彼王作如是念：「若王藏庫中無牛頭栴檀，豈是王耶？」即問大臣曰：「汝所將來栴檀之木何處得耶？」大臣答曰：「于圓滿處得。」時王即遣喚圓滿來。使者往彼而告之曰：「王今喚汝。」圓滿念言：「何故見喚？豈非因此栴檀之木而喚我耶？」即持三段栴檀裹著懷中，一段手持而去。王既見已，而問之曰：「圓滿！汝今有此栴檀木耶？」圓滿即便以木示之，王問：「此木可直幾錢？」答言：「此木價直一億兩金。」王復問言：「汝更有不？」圓滿答曰：「我今更有。」乃持三段，以出示王。時王即便告大臣言：「可與圓滿四億兩金。」圓滿白王：「其三段者，取王價直；以其一段將奉上王。」其王即與三億兩金，而告之曰：「我今于汝甚大歡喜。汝今於我欲求何愿？皆悉當與。」圓滿答曰：「王若歡喜與我願者，愿住

【現代漢語翻譯】現代漢語譯本事

根本說一切有部毗奈耶藥事卷第三

大唐三藏義凈奉制譯

爾時輸波勒迦（Śubhalaka，人名）國王乃患熱病，極重迷悶。有醫人處方，宜用牛頭栴檀末涂身。敕大臣等，速為求覓牛頭栴檀。彼大臣等到圓滿（Pūrṇa，人名）處，而問之曰：『今須牛頭栴檀，汝今有不？』圓滿答曰：『我今少有。』問曰：『可須幾錢？』答曰：『須得千錢。』時彼大臣既與錢已，得少檀末，將至王所，研涂王身，尋得除愈。爾時彼王作如是念：『若王藏庫中無牛頭栴檀，豈是王耶？』即問大臣曰：『汝所將來栴檀之木何處得耶？』大臣答曰：『于圓滿處得。』時王即遣喚圓滿來。使者往彼而告之曰：『王今喚汝。』圓滿念言：『何故見喚？豈非因此栴檀之木而喚我耶？』即持三段栴檀裹著懷中，一段手持而去。王既見已，而問之曰：『圓滿！汝今有此栴檀木耶？』圓滿即便以木示之，王問：『此木可直幾錢？』答言：『此木價直一億兩金。』王復問言：『汝更有不？』圓滿答曰：『我今更有。』乃持三段，以出示王。時王即便告大臣言：『可與圓滿四億兩金。』圓滿白王：『其三段者，取王價直；以其一段將奉上王。』其王即與三億兩金，而告之曰：『我今于汝甚大歡喜。汝今於我欲求何愿？皆悉當與。』圓滿答曰：『王若歡喜與我願者，愿住

【English Translation】 English version Affairs

Mūlasarvāstivāda-vinaya-vaiśajya, Volume 3

Translated under the Imperial Order by the Tripiṭaka Master Yijing of the Great Tang Dynasty

At that time, King Śubhalaka (Śubhalaka, a name) was suffering from a severe fever, extremely delirious. A physician prescribed that his body should be smeared with sandalwood powder from the head of an ox. He ordered his ministers to quickly seek out sandalwood from the head of an ox. The ministers went to Pūrṇa (Pūrṇa, a name) and asked him, 'We need sandalwood from the head of an ox now. Do you have any?' Pūrṇa replied, 'I have a little.' They asked, 'How much money do you need?' He replied, 'I need a thousand coins.' The ministers gave him the money and obtained a small amount of sandalwood powder, which they took to the king. They ground it and smeared it on the king's body, and he was quickly cured. At that time, the king thought to himself, 'If there is no sandalwood from the head of an ox in the royal treasury, how can I be a king?' He asked his ministers, 'Where did you get the sandalwood wood you brought?' The ministers replied, 'We got it from Pūrṇa.' The king then sent for Pūrṇa. The messenger went to him and said, 'The king is summoning you.' Pūrṇa thought, 'Why is he summoning me? Could it be because of this sandalwood wood?' He wrapped three pieces of sandalwood in his bosom and went, holding one piece in his hand. When the king saw him, he asked, 'Pūrṇa! Do you have this sandalwood wood?' Pūrṇa immediately showed him the wood. The king asked, 'How much is this wood worth?' He replied, 'This wood is worth one hundred million gold coins.' The king asked again, 'Do you have any more?' Pūrṇa replied, 'I have more.' He then took out the three pieces and showed them to the king. The king then told his ministers, 'Give Pūrṇa four hundred million gold coins.' Pūrṇa said to the king, 'Take the value of the three pieces; I will offer one piece to the king.' The king gave him three hundred million gold coins and said, 'I am very pleased with you. What wish do you want from me? I will grant it all.' Pūrṇa replied, 'If the king is pleased to grant me a wish, I wish to reside'

王國不被欺陵。」時王即便告大臣曰：「自今已后，寧可制約諸王子等，不應制約此之圓滿。」圓滿辭王出已，時彼城中有諸商人，聞有五百商客從海而來至輸波勒迦城。諸商人等共為議曰：「此商客至，我等諸人須共交易，不得於中獨為貨買。」其中商人報曰：「圓滿亦須喚議。」亦有言曰：「圓滿今者貧匱無物，何須喚耶？」

爾時圓滿出城遊行，聞有五百商客從海而來，安隱至此。聞已即便往商客處，問曰：「汝等今者將何貨來？」彼客答曰：「我今所將如是如是等物，今並在此。」圓滿報曰：「若干等物，其價如何？」商客答曰：「商主！汝今何須更問此之價直？應自知之。」圓滿報曰：「雖知如此，我今自買，不應自為其價；任汝作價，我當買之。」彼諸商客所有貨物，總自斷直十八億兩金，圓滿報曰：「汝今且取三億兩金，物總屬我。余欠之金，貨了方付。」商客許之，即將王處所得三億兩金而以付之。所有財物即自封印，舍之而去。時彼城中諸商人等，遣人往問：「有何貨物？」彼商客曰：「我今所有如是如是等物。」彼使報言：「如是之物，我等庫藏皆屬圓滿。」商客答曰：「隨汝庫藏物之多少，我今此物，先已賣訖。」彼使問曰：「先賣與誰？」商客答曰：「賣與圓滿。」彼使報言：「汝與

【現代漢語翻譯】現代漢語譯本：『王國不會被欺凌。』當時國王立即告訴大臣們說：『從今以後，寧可約束各位王子，不應約束這位圓滿（Pūrṇa，人名，意為『圓滿』）。』圓滿辭別國王出來后，當時那個城裡有一些商人，聽說有五百個商客從海上來到輸波勒迦城（Śūrpāraka，古印度地名）。這些商人共同商議說：『這些商客來了，我們這些人必須共同交易，不得在其中獨自買賣貨物。』其中一個商人說：『圓滿也需要叫來商議。』也有人說：『圓滿現在貧困沒有財物，何必叫他呢？』當時圓滿出城，聽說有五百個商客從海上而來，平安地到達這裡。聽了之後，立即前往商客那裡，問道：『你們現在帶來了什麼貨物？』那些商客回答說：『我們現在所帶來的如此如此等等貨物，現在都在這裡。』圓滿說：『這些等等的貨物，價格如何？』商客回答說：『商主！你現在何必再問這些價格？應該自己知道。』圓滿說：『即使我知道，我現在自己買，不應該自己為它定價；任憑你們定價，我應當買下它。』那些商客所有的貨物，總共自己定價十八億兩黃金，圓滿說：『你們現在先拿走三億兩黃金，貨物全部屬於我。剩餘欠下的黃金，賣完貨物后再付。』商客答應了他，就拿走從國王那裡得到的三億兩黃金付給了他。所有財物就自己封印，捨棄而去。當時那個城裡的各位商人，派人去問：『有什麼貨物？』那些商客說：『我們現在所有如此如此等等的貨物。』那些使者回報說：『這些貨物，我們的倉庫里都屬於圓滿。』商客回答說：『無論你們倉庫里的貨物有多少，我現在這些貨物，已經全部賣完了。』那些使者問道：『先賣給了誰？』商客回答說：『賣給了圓滿。』那些使者回報說：『你與』

【English Translation】 English version: 『The kingdom will not be bullied.』 Then the king immediately told the ministers, 『From now on, rather restrain the princes, you should not restrain this Pūrṇa (Pūrṇa, a name, meaning 'complete').』 After Pūrṇa bid farewell to the king and came out, there were some merchants in that city who heard that five hundred merchants had come from the sea to Śūrpāraka (Śūrpāraka, an ancient Indian place name). These merchants discussed together, saying, 『These merchants have come, we must all trade together, and we must not buy and sell goods alone among ourselves.』 One of the merchants said, 『Pūrṇa also needs to be called to discuss.』 Some also said, 『Pūrṇa is now poor and has no wealth, why call him?』 At that time, Pūrṇa went out of the city and heard that five hundred merchants had come from the sea and arrived here safely. After hearing this, he immediately went to the merchants and asked, 『What goods have you brought now?』 Those merchants replied, 『We have brought such and such goods, and they are all here now.』 Pūrṇa said, 『What is the price of these goods?』 The merchants replied, 『Merchant lord! Why do you need to ask about these prices now? You should know it yourself.』 Pūrṇa said, 『Even if I know, I am buying it myself now, and I should not price it myself; let you price it, and I will buy it.』 Those merchants priced all their goods at eighteen billion taels of gold, and Pūrṇa said, 『You take three billion taels of gold now, and all the goods belong to me. The remaining gold owed will be paid after the goods are sold.』 The merchants agreed to him, and took the three billion taels of gold they had received from the king and paid it to him. All the property was sealed by himself and abandoned. At that time, the merchants in that city sent people to ask, 『What goods are there?』 Those merchants said, 『All the goods we have now are such and such.』 Those messengers reported, 『These goods, our warehouses all belong to Pūrṇa.』 The merchants replied, 『No matter how many goods are in your warehouses, these goods of mine have all been sold.』 Those messengers asked, 『Who did you sell them to first?』 The merchants replied, 『Sold to Pūrṇa.』 Those messengers reported, 『You and』

圓滿，應多得直。」商客答曰：「圓滿所留定價之物，今在我所。我今設欲準彼定物以為其價總賣與汝，我今觀汝亦不能辦。」彼使問曰：「于圓滿所，先得何物？」商客答曰：「得三億兩金。」彼使答曰：「圓滿極偷兄弟之物。」作是語已，歸還入城，告商主曰：「彼之貨物，先已賣訖。」商主問曰：「彼賣與誰？」使者答曰：「賣與圓滿。」商主報言：「彼與圓滿，應多得物。」彼使答曰：「圓滿所留定價之物，準彼定物總賣與汝亦不能辦。」商主問曰：「圓滿所留，是何等物？」彼使答曰：「留三億兩金。」商主報曰：「彼應極盜兄弟之物。」時諸商主使人喚之，圓滿來已而告之言：「我等先共立制，不令獨往貨買，要令眾共作價然後分之。因何汝今輒違眾制而獨買之？」圓滿答曰：「汝共立制，因何不報我兄弟耶？汝等應當堅護其制，非預我事。」是時商主不察其理，責而罰之，徴其六十迦利沙波拏。於時圓滿未及輸錢，遂曝圓滿於炎景中。

是時國王遣人伺察，遇見圓滿被曝日中，因以白王。王敕使人喚其商主並圓滿至，而問之曰：「汝今何故以其圓滿曝于日中？」彼商主曰：「大王當知！商主立制，要共交易，不許輒買。今者圓滿以違眾制，是故罰之。」圓滿白言：「大王！請問商主立制之日，報

【現代漢語翻譯】現代漢語譯本：『圓滿（指人名），應該能得到很多好處。』商人回答說：『圓滿所留下的定價之物，現在我這裡。我現在就算想按照那些定價之物來估價，全部賣給你，我看你也辦不到。』那使者問道：『在圓滿那裡，先得到了什麼？』商人回答說：『得到三億兩黃金。』那使者回答說：『圓滿一定是偷了他兄弟的東西。』說了這些話后，使者返回城中，告訴商主說：『那些貨物，已經賣完了。』商主問道：『他賣給了誰？』使者回答說：『賣給了圓滿。』商主說：『他與圓滿交易，應該能得到很多好處。』使者回答說：『圓滿所留下的定價之物，就算按照那些定價之物全部賣給你，你也辦不到。』商主問道：『圓滿留下的是什麼東西？』使者回答說：『留下的是三億兩黃金。』商主說：『他一定是偷了他兄弟的東西。』當時各位商主派人叫來圓滿，告訴他說：『我們先前共同制定了規矩，不許獨自去買賣貨物，一定要大家一起估價然後分配。為什麼你現在竟然違反大家的規矩而獨自購買呢？』圓滿回答說：『你們共同制定規矩，為什麼不告訴我兄弟呢？你們應當堅決維護你們的規矩，這不關我的事。』當時商主們沒有查明真相，責備並處罰了他，徵收了他六十迦利沙波拏（貨幣單位）。當時圓滿還沒來得及交錢，就被放在太陽下曝曬。當時國王派人暗中查訪，看見圓滿被放在太陽下曝曬，於是稟告了國王。國王命令使者召來那些商主和圓滿，問他們說：『你們現在為什麼把圓滿放在太陽下曝曬？』那些商主說：『大王您要知道！商主們制定了規矩，要共同交易，不許擅自購買。現在圓滿違反了大家的規矩，所以處罰他。』圓滿辯解說：『大王！請問商主們制定規矩的時候，告』

【English Translation】 English version: 'Yuanman (name of a person) should get a lot of benefits.' The merchant replied, 'The priced goods left by Yuanman are now with me. Even if I wanted to value them according to those priced goods and sell them all to you, I don't think you could afford it.' The messenger asked, 'What did you get from Yuanman first?' The merchant replied, 'I got three hundred million taels of gold.' The messenger replied, 'Yuanman must have stolen his brother's things.' After saying these words, the messenger returned to the city and told the merchant, 'Those goods have already been sold.' The merchant asked, 'Who did he sell them to?' The messenger replied, 'He sold them to Yuanman.' The merchant said, 'He should get a lot of benefits from trading with Yuanman.' The messenger replied, 'The priced goods left by Yuanman, even if I sell them all to you according to those priced goods, you can't afford it.' The merchant asked, 'What did Yuanman leave behind?' The messenger replied, 'He left behind three hundred million taels of gold.' The merchant said, 'He must have stolen his brother's things.' At that time, the merchants sent someone to call Yuanman and told him, 'We had previously jointly established rules that no one is allowed to buy or sell goods alone. Everyone must evaluate the price together and then distribute them. Why are you now violating everyone's rules and buying alone?' Yuanman replied, 'You jointly established the rules, why didn't you tell my brother? You should firmly maintain your rules, it's none of my business.' At that time, the merchants did not investigate the truth, blamed and punished him, and collected sixty Karishapanas (currency unit) from him. At that time, Yuanman had not yet paid the money and was exposed to the sun. At that time, the king sent someone to investigate secretly and saw Yuanman being exposed to the sun, so he reported to the king. The king ordered the messenger to summon the merchants and Yuanman and asked them, 'Why are you exposing Yuanman to the sun?' The merchants said, 'Your Majesty should know! The merchants have established rules that they must trade together and are not allowed to buy without authorization. Now Yuanman has violated everyone's rules, so he is being punished.' Yuanman argued, 'Your Majesty! May I ask when the merchants established the rules, did you tell'

我知不？並喚兄不？」商主答言：「不報。」王告諸人：「圓滿善說。」遂放而去。乃至爾時輸波勒迦王須諸貨物，喚商主等，而語之言：「我今當須如是如是等物，汝今與我。」彼商主曰：「大王所須，圓滿處有。」王言：「圓滿我先有敕，施其安樂。為此今者不從彼索。汝等今者可於圓滿處求買將來。」時彼商主，遣人喚圓滿來，圓滿報曰：「我不能去。」使還報已，是諸商主集圓滿處，至其門外。時守門者報圓滿曰：「諸商主等並集門外，暫欲相見。」圓滿高慢，數日方出。商主見已，而告之曰：「大商主！我今欲求如是如是等物，幸依本價，可以與我。」圓滿報曰：「我是商主，本為求利。若依本價，豈是商主？」彼人答曰：「大商主！我今當與一倍之利，可以與我。」圓滿念言：「此諸商客並來至此，應當敬重，已得倍價，應可與之。」作此念已，尋即與之。于貨物中，但賣十五億兩金之物以還余債，自外之物留在庫中。作是思念：「猶如晨露，豈能盈甕？當入大海，已求珍寶。」

爾時商主圓滿即便遣人詣輸波勒迦城，擊鼓集眾而唱是言：「汝等城中諸商人等，今者當知，圓滿商主欲往大海，以求珍寶。誰欲去者，共圓滿去。所往之處，不須買道。津濟之處，不酬價直得渡大海。諸樂去者，入海之

【現代漢語翻譯】現代漢語譯本：『我知道嗎？』又問：『我叫你兄弟了嗎？』商主回答說：『沒有。』國王告訴眾人：『圓滿說得很好。』於是放他離開了。後來，輸波勒迦王（Śūrapālaka-rāja，人名）需要各種貨物，召集商主等人，對他們說：『我現在需要這樣這樣的東西，你們給我弄來。』那些商主說：『大王所需要的，圓滿那裡都有。』國王說：『圓滿我之前已經下令，給他安樂。因此現在不向他索取。你們現在可以去圓滿那裡購買。』當時那些商主，派人去叫圓滿來，圓滿回覆說：『我不能去。』使者回來稟報后，那些商主聚集到圓滿的住所，來到他門外。當時守門人稟報圓滿說：『各位商主都聚集在門外，想暫時見您一面。』圓滿傲慢自大，過了好幾天才出來。商主們見到他后，對他說：『大商主！我們現在想求購這樣這樣的貨物，希望按照原價賣給我們。』圓滿回答說：『我是商主，本來就是爲了求利。如果按照原價，那還算什麼商主？』那人回答說：『大商主！我們現在願意給你一倍的利潤，可以賣給我們嗎？』圓滿心想：『這些商客都來到這裡了，應當敬重他們，已經得到一倍的價格，應該賣給他們。』這樣想著，就立刻賣給他們了。在貨物中，只賣了十五億兩黃金的貨物來償還剩餘的債務，其餘的貨物都留在倉庫中。他心想：『猶如早晨的露水，怎麼能裝滿甕？應當進入大海，去尋求珍寶。』當時商主圓滿就派人到輸波勒迦城（Śūrapālaka-nagara），擊鼓召集眾人，並宣告說：『你們城中的各位商人，現在應當知道，圓滿商主將要前往大海，去尋求珍寶。誰想去的，和圓滿一起去。所去的地方，不需要購買通行證。渡口的地方，不用付錢就可以渡過大海。想去的人，進入海船吧。』

【English Translation】 English version: 『Do I know? And did I call you brother?』 The merchant replied, 『No.』 The king told everyone, 『Pūrṇa (圓滿, name) speaks well.』 Then he let him go. Later, King Śūrapālaka (輸波勒迦王, name) needed various goods, summoned the merchants, and said to them, 『I now need such and such things, you get them for me.』 Those merchants said, 『What the great king needs, Pūrṇa has it all.』 The king said, 『I have already issued an order for Pūrṇa, giving him peace and happiness. Therefore, I will not ask him for it now. You can now go to Pūrṇa to buy it.』 At that time, those merchants sent someone to call Pūrṇa, and Pūrṇa replied, 『I cannot go.』 After the messenger returned and reported, those merchants gathered at Pūrṇa's residence, arriving outside his door. At that time, the gatekeeper reported to Pūrṇa, 『The merchants have gathered outside the door, wanting to see you briefly.』 Pūrṇa was arrogant and haughty, and only came out after several days. The merchants saw him and said to him, 『Great merchant! We now want to buy such and such goods, hoping you can sell them to us at the original price.』 Pūrṇa replied, 『I am a merchant, and I am here to seek profit. If I sell at the original price, what kind of merchant am I?』 That person replied, 『Great merchant! We are now willing to give you double the profit, can you sell them to us?』 Pūrṇa thought, 『These merchants have come here, I should respect them, and I have already received double the price, I should sell them to them.』 Thinking this, he immediately sold them to them. Among the goods, he only sold fifteen billion taels of gold to repay the remaining debts, and the rest of the goods remained in the warehouse. He thought, 『Like the morning dew, how can it fill a jar? I should enter the sea to seek treasures.』 At that time, the merchant Pūrṇa immediately sent someone to Śūrapālaka-nagara (輸波勒迦城, name), beat the drum to gather the crowd, and announced, 『All the merchants in your city should now know that the merchant Pūrṇa is going to the sea to seek treasures. Whoever wants to go, go with Pūrṇa. The places to go do not need to buy passes. The places to cross the river do not need to pay to cross the sea. Those who want to go, enter the sea ship.』

物可將來此。」如是唱已，五百商人，應入海物並將來至。時彼圓滿商主共諸商人，發吉祥愿已，五百商人圍繞圓滿而入大海，多獲財寶安隱而還。如是六度入海，皆悉安隱，名稱遠聞。乃至室羅伐有諸商人，將多貨物來入輸波勒迦城。既止息已，往圓滿處而白之言：「商主！我等亦欲入于大海。」答曰：「汝等曾聞六度入海，得安穩還，更可入不？」諸人報曰：「我等遠來。仰托仁者，安隱入海。仁若不去，我豈敢裁！」時彼圓滿聞此語已，而作是念：「我今雖不求物，為利彼故，應當入海。」作是念已，即與商人共入大海。彼諸商人，晝夜常誦嗢拖南頌、諸上座頌、世羅尼頌、牟尼之頌、眾義經等，以妙音聲，清朗而誦。圓滿聞已，而問言曰：「汝等善能歌詠。」諸商答曰：「商主！此非歌詠。」圓滿問曰：「是何言辭？」商人報曰：「是佛所說。」圓滿先未曾聞有佛法名，今日得聞，身毛皆豎，深生信心。即問商人：「何者是佛？」答言：「有沙門喬答摩，從釋迦種，剃除鬚髮，被著袈裟，正信出家，捐棄國邑，處於山林，得成無上正等菩提，此名為佛。」復問彼曰：「佛於今者，住在何處？」答曰：「今在室羅伐城逝多林給孤獨園。」圓滿聞已係念在心，與諸商人安隱而還。時兄安樂作是思念：「我弟圓滿涉

【現代漢語翻譯】現代漢語譯本：『東西可以拿到這裡來。』這樣唱誦之後，五百個商人，把應該放入海中的東西都拿了過來。當時那位圓滿商主和眾商人，發了吉祥的願望后，五百個商人圍繞著圓滿進入大海，獲得了許多財寶，平安地返回。這樣六次進入大海，都平安無事，名聲遠揚。乃至室羅伐城（Śrāvastī，古印度城市，意為『聞者歡喜』）有一些商人，帶著許多貨物來到輸波勒迦城（Śūrpāraka，古印度港口城市）。停歇之後，前往圓滿處，對他說：『商主！我們也想進入大海。』圓滿回答說：『你們曾聽說我六次進入大海，都平安返回，還可以進入嗎？』眾人回答說：『我們從遠方而來，仰仗仁者，才能平安進入大海。您若不去，我們怎敢擅自行動！』當時那位圓滿聽到這些話后，心想：『我現在雖然不求財物，爲了利益他們，也應當進入大海。』這樣想著，就和商人一起進入大海。那些商人，日夜常常誦讀嗢拖南頌（Udāna，自說經）、諸上座頌、世羅尼頌、牟尼之頌、眾義經等，用美妙的聲音，清晰地誦讀。圓滿聽到后，就問他們說：『你們很擅長歌唱。』眾商人回答說：『商主！這不是歌唱。』圓滿問：『那是什麼言辭？』商人回答說：『是佛所說的。』圓滿先前從未聽聞有佛法之名，今天聽到，全身汗毛都豎了起來，深深地生起信心。就問商人：『什麼是佛？』回答說：『有位沙門喬答摩（Śramaṇa Gautama），從釋迦（Śākya）族出身，剃除了鬚髮，穿著袈裟，以正信出家，捐棄了國都城邑，居住在山林中，證成了無上正等菩提（anuttarā-samyak-saṃbodhi，無上正等覺悟），這位就叫做佛。』又問他們說：『佛現在住在哪裡？』回答說：『現在在室羅伐城的逝多林給孤獨園（Jetavana-anāthapiṇḍada-ārāma，祇樹給孤獨園）。』圓滿聽了之後，就將佛放在心上，和眾商人平安地返回。當時他的哥哥安樂（Ānanda）心想：『我的弟弟圓滿涉 English version: 'Things can be brought here.' After chanting this, five hundred merchants brought all the things that should be put into the sea. At that time, that perfect merchant chief and the merchants, after making auspicious wishes, five hundred merchants surrounded the perfect one and entered the sea, obtaining much wealth and returning safely. Thus, six times entering the sea, all were safe and sound, and their reputation spread far and wide. Even merchants in Śrāvastī (a city in ancient India, meaning 'the hearer rejoices') brought many goods to enter the city of Śūrpāraka (an ancient Indian port city). After resting, they went to the perfect one and said to him: 'Merchant chief! We also want to enter the sea.' The perfect one replied: 'Have you heard that I have entered the sea six times and returned safely, can you still enter?' The people replied: 'We have come from afar, relying on your kindness to enter the sea safely. If you do not go, how dare we act on our own!' At that time, that perfect one, hearing these words, thought to himself: 'Although I am not seeking wealth now, for the benefit of them, I should enter the sea.' Thinking this, he entered the sea with the merchants. Those merchants, day and night, often recited the Udāna (Spontaneous Exclamations), the verses of the elders, the verses of Śaila, the verses of the Muni, the Arthavargīya-sūtras (collection of texts on the meaning of things), etc., reciting them clearly with beautiful voices. The perfect one, hearing this, asked them, saying: 'You are very good at singing.' The merchants replied: 'Merchant chief! This is not singing.' The perfect one asked: 'What words are these?' The merchants replied: 'These are what the Buddha said.' The perfect one had never heard the name of the Buddha's teachings before, but today he heard it, and all the hairs on his body stood on end, and he developed deep faith. He asked the merchants: 'What is the Buddha?' They replied: 'There is a Śramaṇa Gautama, who came from the Śākya clan, shaved his head and beard, wore a kasaya robe, left home with right faith, abandoned his kingdom and cities, lived in the mountains and forests, and attained Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment), this is called the Buddha.' He asked them again: 'Where does the Buddha live now?' They replied: 'Now he is in the Jetavana-anāthapiṇḍada-ārāma (Jeta Grove Anathapindika's Monastery) in the city of Śrāvastī.' After hearing this, the perfect one kept the Buddha in his heart and returned safely with the merchants. At that time, his brother Ānanda thought: 'My brother, the perfect one, ventured

【English Translation】 English version: 'Things can be brought here.' After chanting this, five hundred merchants brought all the things that should be put into the sea. At that time, that perfect merchant chief and the merchants, after making auspicious wishes, five hundred merchants surrounded the perfect one and entered the sea, obtaining much wealth and returning safely. Thus, six times entering the sea, all were safe and sound, and their reputation spread far and wide. Even merchants in Śrāvastī (a city in ancient India, meaning 'the hearer rejoices') brought many goods to enter the city of Śūrpāraka (an ancient Indian port city). After resting, they went to the perfect one and said to him: 'Merchant chief! We also want to enter the sea.' The perfect one replied: 'Have you heard that I have entered the sea six times and returned safely, can you still enter?' The people replied: 'We have come from afar, relying on your kindness to enter the sea safely. If you do not go, how dare we act on our own!' At that time, that perfect one, hearing these words, thought to himself: 'Although I am not seeking wealth now, for the benefit of them, I should enter the sea.' Thinking this, he entered the sea with the merchants. Those merchants, day and night, often recited the Udāna (Spontaneous Exclamations), the verses of the elders, the verses of Śaila, the verses of the Muni, the Arthavargīya-sūtras (collection of texts on the meaning of things), etc., reciting them clearly with beautiful voices. The perfect one, hearing this, asked them, saying: 'You are very good at singing.' The merchants replied: 'Merchant chief! This is not singing.' The perfect one asked: 'What words are these?' The merchants replied: 'These are what the Buddha said.' The perfect one had never heard the name of the Buddha's teachings before, but today he heard it, and all the hairs on his body stood on end, and he developed deep faith. He asked the merchants: 'What is the Buddha?' They replied: 'There is a Śramaṇa Gautama, who came from the Śākya clan, shaved his head and beard, wore a kasaya robe, left home with right faith, abandoned his kingdom and cities, lived in the mountains and forests, and attained Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment), this is called the Buddha.' He asked them again: 'Where does the Buddha live now?' They replied: 'Now he is in the Jetavana-anāthapiṇḍada-ārāma (Jeta Grove Anathapindika's Monastery) in the city of Śrāvastī.' After hearing this, the perfect one kept the Buddha in his heart and returned safely with the merchants. At that time, his brother Ānanda thought: 'My brother, the perfect one, ventured

海勞苦，可為取妻。」作是念已，而告之曰：「汝今意樂豪富長者、商主之家誰之子女，我於今者為汝娉之。」圓滿答言：「我今不樂取其妻也，愿兄聽我出家。」其兄報曰：「我昔貧乏，何不出家？今饒財寶，豈欲出家！」圓滿答曰：「貧乏之時，不可出家。今有財物，應可出家。」其兄知彼發心決定，便許言：「定聽汝出家。」便答兄言：「入大海者，多有險難、多諸憂惱，入者極多，回者極少，必定不應更入大海。我所得者眾多財寶，皆由福力亦不欺誑。其二、三兄所得財物，皆不清凈。若我出后，兄二弟等共兄同住，必勿應許。」如是言已，將一侍者，即往室羅伐城。至一林中，于彼而住，遣使往報給孤獨長者：「圓滿商主今在林中，欲得相見。」長者聞已，作是思惟：「圓滿商主涉海勞倦，今既陸路來此。」問使者曰：「圓滿今者將幾許物來？」使者報言：「唯我為侍，無所將來。」時彼長者復作是念：「此是大福德人，不應趣爾入城，當以象馬僕從而迎取之。」作是念已，即將象馬迎至家中，香水沐浴，設諸飲食。餅食既竟，長者問言：「商主！今者何故得來？」圓滿答曰：「長者！我今欲于如來善說法律之中，出家受戒而為苾芻。」時彼長者端身舒手嘆言：「甚奇希有！佛法僧寶出現世間，仁能出家，

【現代漢語翻譯】現代漢語譯本：『海上勞作辛苦，可以娶妻。』他這樣想后，便告訴圓滿說：『你現在喜歡豪富長者、商主之家的哪個女兒，我現在就為你聘娶。』圓滿回答說：『我現在不想娶妻，希望哥哥允許我出家。』他的哥哥回答說：『我過去貧困的時候，你為什麼不出家？現在有了這麼多財寶，難道想要出家！』圓滿回答說：『貧困的時候，不能出家。現在有了財物，應該可以出家。』他的哥哥知道他發心堅定，便答應說：『一定允許你出家。』圓滿便對哥哥說：『進入大海的人，多有危險艱難、多有憂愁煩惱，去的人極多，回來的人極少，必定不應該再入大海。我所得的眾多財寶，都是由於福德之力，不會欺騙人。我的二哥、三哥所得的財物，都不清凈。如果我出家后，我的兩個弟弟等和哥哥一同居住，一定不要允許他們那樣做。』這樣說完后，他帶著一個侍者，就前往室羅伐城（Śrāvastī，古印度城市）。到達一片樹林中，在那裡住下，派遣使者去稟告給孤獨長者（Anāthapiṇḍada，一位著名的佛教護法）：『圓滿商主現在在樹林中，想要見您。』長者聽后，這樣思惟：『圓滿商主航海勞累，現在既然從陸路來到這裡。』問使者說：『圓滿現在帶了多少東西來？』使者回答說：『只有我作為侍者，什麼也沒帶來。』當時那位長者又這樣想：『此人是大福德之人，不應該隨便讓他進城，應當用象馬僕從來迎接他。』這樣想后，就帶著象馬去迎接他到家中，用香水沐浴，設定各種飲食。用過餅食后，長者問道：『商主！現在是什麼緣故而來？』圓滿回答說：『長者！我現在想在如來（Tathāgata，佛的稱號）善說的法律之中，出家受戒而成為苾芻（Bhikṣu，比丘）。』當時那位長者端正身體，伸出手來讚歎說：『真是稀奇！佛法僧寶出現在世間，您能出家，

【English Translation】 English version: 'The labor at sea is arduous, you can take a wife.' Having thought this, he told Pūrṇa (full, complete): 'Which daughter of a wealthy elder or merchant lord do you now desire? I will betroth her to you now.' Pūrṇa replied: 'I do not wish to take a wife now; I wish my brother would allow me to renounce the household life.' His brother replied: 'When I was poor, why didn't you renounce the household life? Now that we have abundant wealth, do you want to renounce the household life!' Pūrṇa replied: 'When we were poor, it was not possible to renounce the household life. Now that we have wealth, it should be possible to renounce the household life.' His brother knew that his resolve was firm, so he agreed, saying: 'I will certainly allow you to renounce the household life.' Pūrṇa then said to his brother: 'Those who enter the great ocean face many dangers and troubles; many go in, but few return. You must not enter the great ocean again. The abundant wealth I have obtained is due to the power of merit and is not deceptive. The wealth obtained by my second and third brothers is not pure. If I renounce the household life, my two younger brothers and others will live with you, brother; you must not allow them to do so.' Having said this, he took one attendant and went to Śrāvastī (ancient Indian city). Arriving in a forest, he stayed there and sent a messenger to inform Anāthapiṇḍada (a famous Buddhist patron): 'The merchant lord Pūrṇa is now in the forest and wishes to see you.' Having heard this, the elder thought: 'The merchant lord Pūrṇa is weary from seafaring, and now he has come here by land.' He asked the messenger: 'How many things has Pūrṇa brought?' The messenger replied: 'Only me as an attendant; he has brought nothing.' At that time, the elder thought again: 'This is a person of great merit; he should not be allowed to enter the city casually. I should greet him with elephants, horses, and servants.' Having thought this, he took elephants and horses to greet him at his home, bathed him with fragrant water, and prepared various foods. After the meal, the elder asked: 'Merchant lord! What is the reason for your coming now?' Pūrṇa replied: 'Elder! I now wish to renounce the household life and receive ordination as a Bhikṣu (Buddhist monk) in the well-spoken Dharma and Vinaya of the Tathāgata (title of the Buddha).' At that time, the elder straightened his body, extended his hand, and exclaimed: 'How wonderful and rare! The Buddha, Dharma, and Sangha have appeared in the world, and you are able to renounce the household life,'

復為希有。多饒財寶，眷屬廣大，舍而出家，更為希有。」時彼長者即共商主，親往佛所。

爾時世尊與無量百千苾芻眾會說法，見給孤獨長者將圓滿商主來詣佛所。見已，告諸苾芻：「此給孤獨長者將無價寶以奉於我，于佛法中度眾生寶，無過此也。」給孤獨長者與圓滿商主，頂禮世尊足已，退坐一面，而白佛言：「此是圓滿商主，樂欲善說法中出家，得受近圓，成苾芻性。唯愿世尊令其出家，受于學處。」世尊爾時默然許之。是時世尊告圓滿商主：「善來苾芻！汝應修行梵行。」世尊言已，圓滿即時鬚髮自落，猶如七日先剃髮者，僧伽低衣自然著身，執持瓶缽，威儀具足，如百歲苾芻無異。爾時世尊而說頌曰：

「世尊命善來，　　發落衣缽具；　諸根咸寂定，　　隨念意皆成。」

爾時具壽圓滿頂禮佛足，退坐一面，白佛言：「唯愿世尊為我善說法要，令我從佛聞其法要，使我獨住于寂靜處不復放逸，一心勤修得安隱住。是故我今舍除家室，正信出家，剃除鬚髮，被服袈裟，修其梵行，于現法中，證獲通智。我生已盡，梵行已立，所作已辦，不受後有。」作是語已，世尊告曰：「善哉！善哉！如汝所請，得聞法要，乃至不受後有。是故圓滿！汝當諦聽，善思念之！我為汝說。既有眼識，了知于

【現代漢語翻譯】現代漢語譯本：更為稀有的是，他擁有大量的財富和龐大的家族，卻能捨棄一切而出家。」當時，那位長者便與圓滿商主一同親自前往佛陀所在之處。那時，世尊正與無數百千比丘大眾集會說法，看見給孤獨長者帶著圓滿商主來到佛陀面前。見到后，佛陀告訴眾比丘：『這位給孤獨長者將無價之寶奉獻給我，在佛法中度化眾生的功德，沒有比這更大的了。』給孤獨長者與圓滿商主頂禮世尊的雙足后，退到一旁坐下，對佛陀說：『這位是圓滿商主，他樂於在善說法中出家，希望能夠接受近圓戒，成為比丘。唯愿世尊允許他出家，並授予他學處。』世尊當時默許了。這時，世尊告訴圓滿商主：『善來比丘！你應該修行梵行。』世尊說完，圓滿商主立即鬚髮自然脫落，就像七天前剃過發一樣，僧伽梨衣自然穿在身上，手持瓶缽，威儀具足，與百歲比丘沒有區別。當時，世尊說了這首偈頌：『世尊命善來，發落衣缽具；諸根咸寂定，隨念意皆成。』當時，具壽（Bhikkhu，擁有高尚品德的比丘）圓滿頂禮佛足，退到一旁坐下，對佛陀說：『唯愿世尊為我善說法要，讓我從佛陀那裡聽聞法要，使我獨自住在寂靜之處不再放逸，一心勤修而獲得安穩的住所。因此，我現在捨棄家室，以正信出家，剃除鬚髮，披上袈裟，修行梵行，在現世之中，證得通智。我此生已盡，梵行已立，所作已辦，不再受後有。』說完這些話后，世尊告訴他：『善哉！善哉！正如你所請求的，可以聽聞法要，乃至不再受後有。所以，圓滿！你應當仔細聽，好好思考！我為你解說。既然有了眼識，就能了知于』

【English Translation】 English version: 'Even more rare is that he possesses abundant wealth and a large family, yet he renounces everything to become a monk.' At that time, the elder together with the merchant Purna (Purna, meaning 'full' or 'complete') personally went to where the Buddha was. Then, the World Honored One was with countless hundreds of thousands of Bhikshus (Bhikkhu, a Buddhist monk) assembled to preach the Dharma, and saw Anathapindika (Anathapindika, meaning 'giver to the unprotected') bringing the merchant Purna to the Buddha. Having seen this, the Buddha told the Bhikshus: 'This Anathapindika is offering me priceless treasures, and in the Dharma, there is no greater merit than this in delivering sentient beings.' Anathapindika and the merchant Purna prostrated themselves at the feet of the World Honored One, retreated to one side and sat down, and said to the Buddha: 'This is the merchant Purna, who is happy to renounce his home and become a monk in the well-spoken Dharma, hoping to receive the Upasampada (Upasampada, higher ordination) and become a Bhikkhu. May the World Honored One allow him to renounce his home and grant him the precepts.' The World Honored One then silently agreed. At this time, the World Honored One told the merchant Purna: 'Welcome, Bhikkhu! You should practice the Brahmacharya (Brahmacharya, a holy life).' After the World Honored One spoke, Purna's hair and beard immediately fell off naturally, as if he had shaved them seven days prior, and the Sanghati (Sanghati, a monk's outer robe) naturally clothed his body, holding a bowl, with dignified deportment, no different from a hundred-year-old Bhikkhu. At that time, the World Honored One spoke this verse: 'The World Honored One commands 'Welcome', Hair falls, robe and bowl appear; The senses are all calmed and settled, Every thought is accomplished.' Then, the venerable Purna prostrated himself at the feet of the Buddha, retreated to one side and sat down, and said to the Buddha: 'May the World Honored One kindly preach the essential Dharma for me, so that I may hear the essential Dharma from the Buddha, and live alone in a quiet place without being negligent, diligently cultivating and attaining a peaceful dwelling. Therefore, I now renounce my home, with right faith, shave my hair and beard, wear the Kasaya (Kasaya, monastic robes), practice the Brahmacharya, and in this present life, attain penetrating wisdom. My birth is exhausted, the Brahmacharya is established, what needs to be done is done, and I will not receive future existence.' After saying these words, the World Honored One told him: 'Excellent! Excellent! As you have requested, you may hear the essential Dharma, and even not receive future existence. Therefore, Purna! You should listen carefully and contemplate well! I will explain it to you. Since there is eye consciousness, one can know'

色，可愛光彩，是悅意事，與欲相應，令人愛著。如是諸欲，苾芻見已，便起樂欲，讚歎愛著，由此便生喜愛之心；有喜愛已，即起貪心；由貪心故，與欲和合。由喜貪相應故，遠離涅槃。圓滿！既有耳識，了知于聲；鼻識知香、舌識知味、身識知觸、心識知法，可愛光彩，廣說如上，乃至遠離涅槃。圓滿！有眼了知於色，可愛光彩，是悅意事等。如前說者，能不染著，即近涅槃。此要略法，我為汝說。汝今意樂欲何所住？」圓滿答曰：「我今聞佛要略法義，樂欲于彼輸那缽羅得伽國而住。」佛告圓滿：「住彼國人，多懷暴惡，兇粗獷戾，嗔恚惡罵。若彼人等於汝惡罵，嗔恚兇粗，于眾人中陵辱誹謗，如此之事，汝意云何？」圓滿答曰：「若彼罵時，乃至誹謗，我當作如是意：『將彼人等併爲賢善，不以杖木瓦石拳腳等而打於我。』」佛告圓滿：「彼國人等，極甚暴惡，兇粗獷戾，惡毒嗔恚。若當以木石等而打汝者，于意云何？」圓滿答曰：「世尊！若彼國人，以木石手等來打我時，當作是念：『彼國人等極大賢善，不以刀劍而害於我。』」佛復告圓滿曰：「其國人等，極懷惡毒，兇暴獷戾。若以刀劍木石而害汝者，汝意云何？」圓滿答曰：「我當作如是意：『彼諸人等極大賢善，雖以刀劍而害於我，不斷我命。』」

【現代漢語翻譯】現代漢語譯本色（Rūpa，形態），可愛光彩，是悅意事，與欲相應，令人愛著。如此種種慾望，比丘（Bhikṣu，佛教僧侶）見到后，便生起快樂的慾望，讚歎並愛戀執著，由此便產生喜愛之心；有了喜愛之後，就生起貪心；因為貪心的緣故，就與慾望結合。由於喜愛和貪心相互作用，就遠離了涅槃（Nirvāṇa，解脫）。圓滿！既然有了耳識，就能了知聲音；鼻識能知香氣、舌識能知味道、身識能知觸覺、心識能知事物，可愛光彩，詳細的解說如上文所說，乃至遠離涅槃。圓滿！有眼睛能了知形態，可愛光彩，是悅意事等等。如前面所說的那樣，能夠不被染著，就接近涅槃。這簡要的法，我為你說了。你現在意願想住在哪裡？」圓滿回答說：『我現在聽聞了佛陀簡要的法義，樂意住在輸那缽羅得伽（Śunāparānta，地名）國。』佛告訴圓滿：『住在那個國家的人，大多心懷暴惡，兇狠粗野，暴躁易怒，惡語謾罵。如果那些人對你惡語謾罵，暴怒兇狠，在眾人之中凌辱誹謗，對於這樣的事情，你心裡會怎麼想？』圓滿回答說：『如果他們謾罵時，乃至誹謗，我會這樣想：『那些人等都算是賢善的，沒有用棍棒瓦石拳腳等來打我。』』佛告訴圓滿：『那個國家的人，極其暴惡，兇狠粗野，惡毒暴躁。如果他們用木頭石頭等來打你，你心裡會怎麼想？』圓滿回答說：『世尊！如果那些人，用木頭石頭手等來打我時，我會這樣想：『那些人等已經非常賢善了，沒有用刀劍來傷害我。』』佛又告訴圓滿說：『那個國家的人，極其懷有惡毒，兇暴粗野。如果用刀劍木石來傷害你，你心裡會怎麼想？』圓滿回答說：『我會這樣想：『那些人等已經非常賢善了，雖然用刀劍來傷害我，卻沒有斷我的性命。』

【English Translation】 English version Rūpa (Form), lovely and radiant, is pleasing, corresponds to desire, and causes attachment. When a Bhikṣu (Buddhist monk) sees such desires, he arises with joyful desire, praises and clings to them, thereby generating a mind of fondness; having fondness, he then arises with greed; due to greed, he unites with desire. Because of the interaction of fondness and greed, he distances himself from Nirvāṇa (Liberation). Perfect! Since there is ear-consciousness, one knows sounds; nose-consciousness knows scents, tongue-consciousness knows tastes, body-consciousness knows touch, and mind-consciousness knows phenomena, lovely and radiant, explained in detail as above, even to distancing oneself from Nirvāṇa. Perfect! Having eyes that know forms, lovely and radiant, which are pleasing, and so on. As said before, being able to remain unattached is approaching Nirvāṇa. This concise Dharma, I have spoken for you. Where do you now intend to dwell according to your inclination?' Pūrṇa (Fullness) replied: 'Now that I have heard the Buddha's concise Dharma teachings, I am inclined to dwell in the country of Śunāparānta (Name of a country).' The Buddha told Pūrṇa: 'The people who live in that country mostly harbor violence, are fierce, coarse, and rude, prone to anger and malicious cursing. If those people curse you, are angry, fierce, and rude, and humiliate and slander you among the crowd, what would you think of such things?' Pūrṇa replied: 'If they curse, even to slander, I would think thus: 'Those people are all virtuous, not striking me with sticks, stones, fists, or feet.' The Buddha told Pūrṇa: 'The people of that country are extremely violent, fierce, coarse, and rude, malicious and prone to anger. If they were to strike you with wood, stones, and so on, what would you think?' Pūrṇa replied: 'Venerable One! If those people were to strike me with wood, stones, hands, and so on, I would think thus: 'Those people are greatly virtuous, not harming me with swords.' The Buddha further told Pūrṇa: 'The people of that country are extremely malicious, violent, and rude. If they were to harm you with swords, wood, and stones, what would you think?' Pūrṇa replied: 'I would think thus: 'Those people are greatly virtuous, although they harm me with swords, they do not take my life.'

佛復告圓滿曰：「其國人等，甚懷惡毒，兇粗獷戾。若盡汝命，意復如何？」圓滿答曰：「彼人若斷我命時，當如是念：『有佛聲聞弟子，尚厭報身受諸苦惱，心懷慚恥，以其刀毒及以方便而自斷命。彼國之人能斷我命，極為賢善，乃能令我離此穢身，自不勞苦。』」爾時佛告圓滿：「善哉！善哉！汝今乃能成就意樂柔和忍順，得住彼國。應當往彼，汝當度苦，亦應度他；汝當速得解脫，亦應解脫於人；汝當得安隱，應亦安隱於人；當得涅槃，應令他得涅槃。」然具壽圓滿聞佛說已，甚大歡喜，禮佛而去。

爾時具壽圓滿於逝多林給孤獨園止宿而住，于晨朝時著衣持缽入城乞食。飯食訖，攝持臥具，舍之而去，執持衣缽，往詣輸那缽羅得伽國。人間遊行至於城外，而便止宿，于晨朝時，著衣持缽入城乞食。逢一獵師，手持弓箭，而欲出城，肆行遊獵。見圓滿已，作如是言：「我今欲行遊獵，見禿沙門，甚不吉祥。」便即張弓，向圓滿處，急行欲射。圓滿見已，便即褰衣，開示其腹，而報之言：「賢首！可射其腹。」即說頌曰：

「飛鳥在空鹿處林，　　為求飲食被羅弶；　諸有鬥戰執刀劍，　　共相斬伐致滅亡。　餓鬼飢渴苦所逼，　　求食鐵丸及洋銅；　我從久遠由此腹，　　為許輪迴受諸苦。」

【現代漢語翻譯】現代漢語譯本佛陀再次告訴圓滿（Purna）說：『那個國家的人民，心懷惡毒，兇狠粗暴。如果他們要了你的性命，你心裡會怎麼想？』圓滿回答說：『他們如果斷我性命，我應當這樣想：『有佛陀的聲聞弟子，尚且厭惡這報應之身，承受各種苦惱，心懷慚愧，用刀毒等方便法門來自己斷命。那個國家的人能夠斷我的性命，真是非常賢善，能夠讓我離開這污穢之身，自己不用勞苦。』』當時佛陀告訴圓滿：『好啊！好啊！你現在能夠成就意樂柔和忍順，可以住在那個國家。你應該前往那裡，你應當度脫苦難，也應當度脫他人；你應當迅速得到解脫，也應當解脫他人；你應當得到安穩，也應當使他人得到安穩；應當得到涅槃（Nirvana），也應當使他人得到涅槃。』當時具壽圓滿（Purna），聽了佛陀所說的話后，非常歡喜，向佛陀頂禮后離開了。當時具壽圓滿在逝多林（Jetavana）給孤獨園（Anathapindika's Park）止宿，早晨穿好衣服，拿著缽進入城中乞食。吃完飯後，收拾好臥具，離開那裡，拿著衣缽，前往輸那缽羅得伽國（Sunaparantaka）。在人間行走，到達城外，便在那裡止宿，早晨穿好衣服，拿著缽進入城中乞食。遇到一個獵人，手裡拿著弓箭，正要出城，去打獵。獵人看見圓滿后，這樣說道：『我今天要打獵，看見禿頭的沙門（Sramana），真是不吉祥。』隨即張弓搭箭，對著圓滿，快步走來想要射殺他。圓滿看見后，便撩起衣服，露出腹部，對獵人說：『賢首！可以射我的腹部。』隨即說了偈頌：『飛鳥在空中，鹿在樹林里，爲了尋找食物而被羅網捕捉；那些互相爭鬥的人，拿著刀劍，互相砍殺導致滅亡。餓鬼（Preta）被飢餓和乾渴所逼迫，尋找食物，卻是鐵丸和洋銅；我從很久以前，就因為這個腹部，爲了允許輪迴而承受各種苦難。』

【English Translation】 English version The Buddha then said to Purna (Purna): 'The people of that country harbor great malice, are fierce, and violent. If they were to take your life, what would you think?' Purna replied: 'If they were to take my life, I would think thus: 'There is a Sravaka (Sravaka) disciple of the Buddha who still detests this retribution body, endures all kinds of suffering, and feels ashamed, using knives, poison, and other expedient means to end his own life. The people of that country are very virtuous to be able to end my life, allowing me to leave this defiled body without any effort on my part.'' At that time, the Buddha told Purna: 'Excellent! Excellent! You are now able to achieve the joy of gentleness, patience, and compliance, and can live in that country. You should go there, you should deliver from suffering, and you should also deliver others; you should quickly attain liberation, and you should also liberate others; you should attain peace, and you should also bring peace to others; you should attain Nirvana (Nirvana), and you should also enable others to attain Nirvana.' Then the Venerable Purna (Purna), having heard what the Buddha said, was very happy, bowed to the Buddha, and departed. Then the Venerable Purna stayed at Jetavana (Jetavana) in Anathapindika's Park (Anathapindika's Park). In the morning, he put on his robes, took his bowl, and entered the city to beg for food. After eating, he gathered his bedding, left that place, and, carrying his robes and bowl, went to Sunaparantaka (Sunaparantaka). Traveling among people, he arrived outside the city and stayed there. In the morning, he put on his robes, took his bowl, and entered the city to beg for food. He encountered a hunter, holding a bow and arrows, who was about to leave the city to hunt. Seeing Purna, the hunter said: 'I am going hunting today, and seeing a bald Sramana (Sramana) is very unlucky.' Immediately, he drew his bow, aimed at Purna, and quickly approached to shoot him. Seeing this, Purna immediately lifted his robe, revealed his abdomen, and said to the hunter: 'Noble sir! You may shoot my abdomen.' Then he spoke a verse: 'Birds fly in the sky, deer dwell in the forest, seeking food and being caught in nets; those who fight each other, holding swords, cut each other down, leading to destruction. Hungry ghosts (Preta) are tormented by hunger and thirst, seeking food, but finding only iron pellets and molten copper; from a long time ago, because of this abdomen, I have endured all kinds of suffering to allow for reincarnation.'

時彼獵師作如是念：「此出家人，修習忍辱，今已成就，我豈當害如此人耶？」即生信心。於時具壽圓滿為說妙法，遂令歸依三寶，受五學處。當此之時，別有五百男子為鄔波索迦、五百女人為鄔波斯迦，于彼城中，造五百毗訶羅，並給無量繩床、木床、大小臥具。圓滿即于彼住，三月夏安居。三月滿已，於此身中斷諸煩惱，證阿羅漢果，三明六通，具八解脫，得如實知：我生已盡，梵行已立，所作已辦，不受後有。心無障礙，如手撝空，刀割香涂愛憎平等，觀金與土等無有異，于諸名利無不棄捨，釋梵諸天悉皆恭敬。

乃至異時，大兄木耳珰婆羅門，先有弟兩人，受用資財並皆散盡。時彼二弟詣兄白曰：「彼無相者，真是寒窮。今於我家，已出離去。我等兄弟，宜復同居，和合而住。」時木耳珰問其弟曰：「誰是無相？」二弟答曰：「彼圓滿是。」兄又報曰：「此是勝德，如何無相？然於我家，是勝相出，非是寒窮無相也。」於時二弟復白兄曰：「從彼圓滿有相無相，今既去已，我但和合，一處而住。」兄又報曰：「汝所獲財，悉皆非法。我所得財，並是如法，然我不共汝等同居。」二弟又曰：「由彼婢子入于大海，往來經求獲得財寶，皆將與兄。兄得他財，遂生讚歎，毀辱我等。兄有何力，能入大海

【現代漢語翻譯】現代漢語譯本當時，那位獵人這樣想：『這位出家人，修習忍辱，現在已經成就了，我怎麼能傷害這樣的人呢？』隨即生起了信心。這時，具壽圓滿為他說了微妙的佛法，於是使他皈依三寶（佛、法、僧），受持五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）。在這個時候，另外有五百個男子成為鄔波索迦（近事男，在家男居士），五百個女子成為鄔波斯迦（近事女，在家女居士），在那座城中，建造了五百座毗訶羅（精舍，僧院），並且供養了無量的繩床、木床、大小臥具。圓滿就在那裡居住，度過了三個月的夏季安居。三個月結束后，他就在此身中斷除了一切煩惱，證得了阿羅漢果（斷盡煩惱，超出輪迴的聖者），具足三明（宿命明、天眼明、漏盡明）六通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通），具有八解脫（內有色想觀外色解脫、內無色想觀外色解脫、凈解脫身作證具足住、空無邊處解脫、識無邊處解脫、無所有處解脫、非想非非想處解脫、滅受想解脫），得到了如實的智慧：『我的生死已經終結，清凈的修行已經確立，該做的事情已經做完，不會再有來世了。』他的心沒有障礙，就像用手揮動天空一樣自由自在，刀割和香涂一樣對待，愛和憎平等看待，看黃金和泥土一樣沒有區別，對於各種名利沒有不捨棄的，釋提桓因（帝釋天）和梵天等諸天都恭敬他。直到後來，大兄木耳珰婆羅門，先前有兩個弟弟，把所有的資財都用光了。當時，他的兩個弟弟來到哥哥那裡說：『那個無相的人，真是貧窮。現在他已經從我們家離開了。我們兄弟，應該重新住在一起，和睦地生活。』當時，木耳珰問他的弟弟們說：『誰是無相？』兩個弟弟回答說：『就是圓滿。』哥哥又說：『這是殊勝的德行，怎麼能說是無相呢？然而在他來到我們家，是殊勝的相貌顯現，不是貧窮無相啊。』當時，兩個弟弟又對哥哥說：『不管圓滿是有相還是無相，現在他既然已經離開了，我們只要和睦相處，住在一起就行了。』哥哥又說：『你們所獲得的財富，都是不合法的。我所獲得的財富，都是如法的，所以我不能和你們住在一起。』兩個弟弟又說：『因為那個婢女進入大海，往來經商獲得了財寶，都拿來給了哥哥。哥哥得到了別人的財富，就讚歎別人，毀辱我們。哥哥有什麼能力，能進入大海呢？』

【English Translation】 English version At that time, the hunter thought to himself: 'This renunciant practices patience and forbearance, and now he has achieved it. How could I harm such a person?' Immediately, he developed faith. Then, the venerable Purna (meaning 'complete' or 'perfect') expounded the wonderful Dharma to him, leading him to take refuge in the Three Jewels (Buddha, Dharma, Sangha) and to observe the five precepts (abstaining from killing, stealing, sexual misconduct, lying, and intoxicants). At that time, five hundred men became Upasakas (male lay devotees), and five hundred women became Upasikas (female lay devotees). In that city, they built five hundred Viharas (monasteries) and provided countless rope beds, wooden beds, and various kinds of bedding. Purna resided there, observing the three-month summer retreat. After three months, he eradicated all defilements in this very life, attained the Arhatship (a perfected being who has extinguished all defilements and transcended the cycle of rebirth), possessing the three insights (knowledge of past lives, divine eye, and extinction of defilements) and six supernormal powers (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, magical powers, and extinction of defilements), endowed with the eight liberations (liberation through contemplation of external forms while having internal forms, liberation through contemplation of external forms while having no internal forms, liberation through pure perception, liberation through the sphere of infinite space, liberation through the sphere of infinite consciousness, liberation through the sphere of nothingness, liberation through the sphere of neither perception nor non-perception, and liberation through the cessation of feeling and perception), and attained true knowledge: 'My birth is exhausted, the holy life is established, what needed to be done has been done, and there will be no further existence.' His mind was without obstruction, like waving a hand in the sky, treating cutting with a knife and applying fragrant ointment equally, viewing love and hatred with equanimity, seeing gold and earth as the same, abandoning all fame and gain, and being revered by Shakra (Indra) and Brahma and all the devas. Later, the elder brother, Muktindhara Brahmana, had two younger brothers who had exhausted all their wealth. At that time, his two younger brothers went to their elder brother and said: 'That 'unfeatured' one is truly poor. Now he has left our house. We brothers should live together again and dwell in harmony.' Then, Muktindhara asked his brothers: 'Who is the 'unfeatured' one?' The two brothers replied: 'It is Purna.' The elder brother then said: 'This is a superior virtue, how can he be 'unfeatured'? Rather, in our house, a superior feature appeared, not poverty and lack of features.' At that time, the two brothers again said to their elder brother: 'Regardless of whether Purna has features or not, now that he has left, we only need to live together in harmony.' The elder brother then said: 'The wealth you have acquired is all unlawful. The wealth I have acquired is all lawful, so I cannot live with you.' The two brothers then said: 'Because that slave girl entered the ocean, traveled back and forth to obtain treasures, and gave them all to you, elder brother. You obtained the wealth of others, and then praised others and insulted us. What ability do you have to enter the ocean?'

，求覓珍財？」兄聞弟語，便生恚慢，復作是念：「我今更去入大海中。」即乘大船，往趣寶所，暴風卒至，飄其船舶到一洲所，于其山上皆是牛頭栴檀。時諸商人更相謂曰：「我等昔聞牛頭栴檀，今始得見，是妙水精大自在藥叉之所守護。於時藥叉不在，仁可齋心急須斬伐。」時以五百具斧，一時斫截。時有藥叉名曰作喜，見商人等以將諸斧斬伐其林。時彼見已，即往大自在藥叉處報言：「神主！栴檀林中，有五百人斬伐其樹。仁可知之。」時大藥叉眾事了已，遂懷忿怒，以其神力放大猛風，身亦隨去至彼洲所。於時船師見其風至，告船人曰：「君等當知，昔聞黑風，今此風是，實難遭遇，須作思惟，善為方便。」彼商人等聞已怖懼，身毛皆豎，各念本所事天，而說頌言：

「自在水風神，　　帝釋天仙等；　龍王藥叉眾，　　阿素洛等神。　我今遭此厄，　　唯愿彼諸尊；　極為大恐怖，　　救我此危厄。　或別求帝釋、　　或禮大梵天、　自在地樹神，　　諸能救護者，　我今遭鬼風，　　唯愿見救護。」

時彼木珰默然而住，不念天神。時商主等而問之言：「我等極遭厄難，苦將逼切，何故默然而住？」答曰：「我弟昔云：『入大海者，皆極勞苦，多諸過患。由貪醉故，入海者多，得還

【現代漢語翻譯】現代漢語譯本：

「尋找珍貴的財寶嗎？」哥哥聽到弟弟的話，便產生了憤怒和輕慢，又這樣想：『我現在再去進入大海之中。』隨即乘坐大船，前往寶藏所在之處，突然遭遇暴風，將他的船隻吹到一個島嶼上，那座山上全是牛頭栴檀（Goutou zhan tan，一種珍貴的檀香）。當時，一些商人互相說道：『我們過去聽說過牛頭栴檀，現在才得見，這裡是由妙水精大自在藥叉（Miaoshuijing dazizai yaocha，守護神）所守護的。現在藥叉不在，你們可以齋戒身心，趕緊砍伐。』當時，他們用五百把斧頭，一起砍伐。當時，有一個藥叉名叫作喜（Zuoxi），看見商人們用斧頭砍伐樹林。他看見后，立即前往大自在藥叉處稟報說：『神主！栴檀林中，有五百人砍伐樹木。您應該知道這件事。』當時，大藥叉處理完事情后，便懷著憤怒，用他的神力放出猛烈的風，自己也跟著來到那個島嶼。當時，船長看見風來了，告訴船上的人說：『你們應當知道，過去聽說過黑風，現在這風就是，實在難以遭遇，必須思考，好好想辦法。』那些商人聽了之後，感到害怕，渾身汗毛都豎了起來，各自唸誦自己所信奉的天神，並說了這樣的偈頌：

『自在水風神，帝釋天仙等；龍王藥叉眾，阿素洛等神。我今遭遇此厄難，唯愿那些尊神；極其恐怖之時，救我脫離此危難。或者另外祈求帝釋天，或者禮拜大梵天，自在地樹神，所有能救護我們的，我今遭遇鬼風，唯愿你們能救護。』

當時，那個木珰（Mu dang，人名）默默地站著，沒有唸誦天神。當時，商人們問他說：『我們現在非常危難，痛苦將要逼近，為什麼你默默地站著？』他回答說：『我弟弟過去說過：『進入大海的人，都非常勞苦，有很多過患。因為貪婪的緣故，進入大海的人很多，能夠回來的』

【English Translation】 English version:

'Seeking precious treasures?' The elder brother, hearing his younger brother's words, became angry and disdainful, and thought: 'I will now go again into the great sea.' Immediately, he boarded a large ship and headed towards the treasure's location. Suddenly, a violent storm arose, blowing his ship to an island where the mountains were full of Goutou zhan tan (牛頭栴檀, sandalwood). At that time, some merchants said to each other: 'We have heard of Goutou zhan tan in the past, and now we finally see it. This place is guarded by Miaoshuijing dazizai yaocha (妙水精大自在藥叉, a guardian spirit). Now that the Yaksha is not here, you can purify your minds and bodies and quickly cut it down.' At that time, they used five hundred axes to chop it down all at once. At that time, there was a Yaksha named Zuoxi (作喜), who saw the merchants cutting down the forest with axes. Seeing this, he immediately went to the place of the great Zizai Yaksha and reported: 'Lord! In the sandalwood forest, there are five hundred people cutting down the trees. You should know about this.' At that time, the great Yaksha, having finished his affairs, became angry and used his divine power to release a fierce wind, and he himself followed to that island. At that time, the captain saw the wind coming and told the people on the ship: 'You should know that we have heard of the black wind in the past, and this is it. It is truly rare to encounter, so you must think and find a good way.' When the merchants heard this, they were frightened, and their hair stood on end. Each of them recited the names of the gods they believed in and said these verses:

'Zizai water and wind god, Emperor Shakra and heavenly immortals; Dragon King, Yaksha hosts, Asura and other gods. I am now encountering this calamity, may those honored ones; In this extremely terrifying time, save me from this danger. Or separately seek Emperor Shakra, or worship the Great Brahma, The Zizai earth and tree gods, all who can protect us, I am now encountering a ghost wind, may you save us.'

At that time, that Mu dang (木珰, a person's name) stood silently, not reciting the names of the gods. At that time, the merchants asked him: 'We are now in great danger, and suffering is approaching. Why are you standing silently?' He replied: 'My younger brother once said: 'Those who enter the great sea are very laborious and have many faults. Because of greed, many people enter the sea, but those who can return'

者少，必勿入海。』我違弟語入于大海，今遭此厄，當何所作？」諸商人曰：「汝弟是何人也？」答曰：「即圓滿是。」商人曰：「彼圓滿聖者，是大福德之人，汝等當歸依彼。」時商人等皆一心同聲：「南無聖者圓滿！南無聖者圓滿！」時有天女，先於具壽圓滿處起信敬心，見彼商人齋意迴向，詣圓滿處，到已白言：「聖者！仁之大兄極受苦惱，應當存念。」圓滿聞此語已，便生憶念，入如是定。由定力故，從輸那缽羅得伽人間隱沒，即至海中，于大兄船檣竿上坐。是時黑風便即回去，如蘇迷盧之所障蔽。時大自在藥叉即作是念：「昔來所有船舶，皆被黑風所漂，破壞滅沒。今此黑風何故卻回，如蘇迷盧遮截，不能損壞？」時彼藥叉處處觀察，遂見具壽圓滿於船檣竿之上結跏趺坐。藥叉見已，便即告曰：「聖者圓滿！何故惱我？」圓滿報曰：「上首！我何惱汝？若我不獲諸功德者，必殞我兄，空留其名。」大自在藥叉告曰：「聖者！此牛頭栴檀林，我為金輪聖王守護。」圓滿報曰：「上首！汝意云何，佛與輪王孰為尊貴？」藥叉問曰：「聖者！世尊今可出世耶？」圓滿答曰：「今已出世。」藥叉報曰：「若如是者，船舶未滿，當任過載。」時彼商人先被恐怖，命將欲盡，今聞此語，忽然穌息。彼商人等既得安穩，遂

【現代漢語翻譯】現代漢語譯本：『如果船上的人很少，一定不要出海。』我違背了弟弟的話進入大海，現在遭遇這樣的災難，應當怎麼辦呢？」眾商人說：『你弟弟是什麼人？』回答說：『就是圓滿（Purna）尊者。』商人說：『那位圓滿聖者，是大福德之人，你們應當歸依他。』當時商人們都一心同聲地念誦：『南無聖者圓滿！南無聖者圓滿！』當時有一位天女，先前在具壽圓滿處生起信心和敬意，見到那些商人虔誠地迴向，就前往圓滿處，到達后稟告說：『聖者！您的兄長極度痛苦煩惱，您應當記掛著他。』圓滿聽到這話后，便生起憶念，進入那樣的禪定。由於禪定的力量，從輸那缽羅得伽（Sunaparanta）人間隱沒，立即到達海中，坐在他兄長的船的桅桿上。這時黑風便立即退去，好像被須彌山（Sumeru）所阻擋一樣。當時大自在藥叉（Mahesvara Yaksha）就想：『過去所有的船隻，都被黑風所漂走，破壞毀滅。現在這黑風為什麼退回，好像被須彌山遮擋，不能損壞？』當時那藥叉到處觀察，就看見具壽圓滿在船的桅桿上結跏趺坐。藥叉看見后，便立即說道：『聖者圓滿！為什麼要惱怒我？』圓滿回答說：『上首！我怎麼惱怒你？如果我不能獲得諸功德，一定會喪命我的兄長，空留其名。』大自在藥叉稟告說：『聖者！這牛頭旃檀林（Goshirsha Chandana forest），我作為金輪聖王（Chakravarti）守護。』圓滿回答說：『上首！你認為怎麼樣，佛（Buddha）與輪王（Chakravarti）誰更尊貴？』藥叉問道：『聖者！世尊（Bhagavan）現在可以出世了嗎？』圓滿回答說：『現在已經出世了。』藥叉稟告說：『如果這樣，船隻還沒有裝滿，應當任憑裝載。』當時那些商人先前被恐怖所籠罩，性命將要耗盡，現在聽到這話，忽然甦醒過來。那些商人既得到安穩，於是

【English Translation】 English version: 'If there are few people on the ship, definitely do not enter the sea.' I disobeyed my brother's words and entered the sea, and now I am encountering such a disaster, what should I do?' The merchants said, 'Who is your brother?' He replied, 'It is the Venerable Purna (圓滿, meaning 'fullness' or 'perfection').' The merchants said, 'That Holy Purna is a person of great merit; you should take refuge in him.' At that time, the merchants all single-mindedly and in unison recited, 'Namo Holy Purna! Namo Holy Purna!' At that time, there was a goddess who had previously developed faith and reverence for the Venerable Purna. Seeing those merchants devoutly dedicating their merits, she went to Purna's place and reported, 'Holy One! Your elder brother is suffering greatly; you should remember him.' Upon hearing these words, Purna arose in remembrance and entered such a samadhi (禪定, meditative state). By the power of samadhi, he disappeared from the human realm of Sunaparanta (輸那缽羅得伽, a region in ancient India) and immediately arrived in the sea, sitting on the mast of his brother's ship. At that time, the black wind immediately retreated, as if obstructed by Mount Sumeru (須彌山, the central world-mountain in Buddhist cosmology). At that time, the great Mahesvara Yaksha (大自在藥叉, a powerful spirit) thought, 'In the past, all ships were swept away by the black wind, destroyed and annihilated. Why is this black wind now retreating, as if obstructed by Mount Sumeru, unable to damage it?' At that time, the Yaksha observed everywhere and saw the Venerable Purna sitting in the lotus position on the mast of the ship. Upon seeing him, the Yaksha immediately said, 'Holy Purna! Why are you angering me?' Purna replied, 'Chief! How am I angering you? If I do not obtain merits, my brother will surely perish, leaving only his name.' The great Mahesvara Yaksha reported, 'Holy One! I am guarding this Goshirsha Chandana forest (牛頭旃檀林, a forest of sandalwood trees), as a Chakravarti (金輪聖王, wheel-turning king).' Purna replied, 'Chief! What do you think, who is more venerable, the Buddha (佛) or the Chakravarti (輪王)?' The Yaksha asked, 'Holy One! Is the Bhagavan (世尊, the Blessed One) now able to appear in the world?' Purna replied, 'He has already appeared in the world.' The Yaksha reported, 'If that is so, the ships are not yet full; they should be allowed to load heavily.' At that time, those merchants, who were previously enveloped in terror and whose lives were about to expire, suddenly revived upon hearing these words. Those merchants, having gained safety, then

于圓滿聖者起尊重心。其商人等即取牛頭栴檀滿船而去，至輸那缽羅得伽城。到已，圓滿白兄曰：「若遭海難，稱其名號，由彼念力安穩還者，其所得物皆合屬彼。兄今可取雜寶物等與諸商人。我今以此牛頭栴檀為佛造作栴檀精舍。」彼兄便即取其寶物，分與商人。其牛頭栴檀，圓滿欲為佛建立精舍，即召集巧工平論價直：「汝等工匠，為日取錢五百，為欲日取牛頭栴檀末一撮耶？」巧工答曰：「我等愿欲日取一撮牛頭栴檀香末。」平議既定，即便起造，不經多日，精舍成就。付工匠已，余殘檀札及以碎末，相和研已用涂精舍。其圓滿兄弟，先相嫌恨，皆令和順，便作是言：「今可奉請如來及諸弟子。」兄等問曰：「圓滿聖者！如來世尊今在何處？」聖者答言：「在室羅伐城。」又問：「此城為近遠耶？」圓滿答曰：「可百餘里。」兄等報曰：「我等且欲見本國王啟請，聽不？」聖者報曰：「任意咨問。」時彼兄等往至王所，白言：「大王！我等今欲請佛及僧而設供養，愿王聽許，助我營辦。」王言：「隨意當作，助汝辦供。」是時圓滿升高樓上，雙膝著地，遙望逝多林園燒香散花，以金瓶水而作潔凈，遙申啟請而說頌言：

「凈戒妙智慧，　　能知歸命者；　善鑒無依護，　　愿受我微請。」

說是頌已

【現代漢語翻譯】現代漢語譯本：對圓滿聖者（Purna，證得阿羅漢果位的聖人）生起極大的敬重之心。那些商人便裝載著滿船的牛頭栴檀（一種珍貴的香木）出發，前往輸那缽羅得伽城（Sunaparantaka）。到達后，圓滿對他的哥哥說：『如果遭遇海難，只要稱念圓滿聖者的名號，憑藉他的念力而平安返回的人，他所獲得的財物都應該歸屬於圓滿聖者。哥哥現在可以拿取各種珍寶分給各位商人。我打算用這些牛頭栴檀為佛陀建造一座栴檀精舍（用栴檀木建造的寺廟）。』他的哥哥便拿取了寶物，分給了商人。圓滿想要為佛陀建立精舍，就召集了工匠，商議工錢：『你們這些工匠，是想要每天獲得五百錢，還是想要每天獲得一撮牛頭栴檀的香末呢？』工匠們回答說：『我們願意每天獲得一撮牛頭栴檀香末。』商議完畢后，就開始建造精舍，沒過多久，精舍就建成了。支付完工匠的工錢后，剩餘的檀木碎片和香末，混合研磨後用來塗抹精舍。圓滿兄弟二人，先前互相嫌棄怨恨，現在都變得和睦順從，於是就商議說：『現在可以奉請如來佛陀和他的弟子們前來。』他的哥哥們問道：『圓滿聖者！如來世尊（Tathagata，佛陀的稱號）現在在哪裡？』聖者回答說：『在室羅伐城（Sravasti）。』又問：『這個城市離這裡是近還是遠呢？』圓滿回答說：『大約一百多里路。』他的哥哥們說：『我們想先去拜見國王，請求他的允許，可以嗎？』聖者回答說：『可以隨意去請示。』當時，他的哥哥們前往國王那裡，稟告說：『大王！我們現在想邀請佛陀和僧眾前來接受供養，希望大王允許，並幫助我們籌辦。』國王說：『可以隨意去做，我會幫助你們籌辦供養。』這時，圓滿登上高樓，雙膝跪地，遙望逝多林園（Jetavana，祇樹給孤獨園），焚香散花，用金瓶盛水進行潔凈儀式，遙遙地發出邀請，並誦唸偈頌：『持守清凈戒律，具備殊勝智慧，能夠知曉歸命之人；善於洞察世間，是無依無靠者的庇護，懇請接受我這微薄的邀請。』說完這偈頌后。

【English Translation】 English version: He developed profound respect for the Venerable Purna (Purna, a saint who attained the state of Arhat). Those merchants then loaded a ship full of cow-head sandalwood (a precious fragrant wood) and set off for the city of Sunaparantaka. Upon arrival, Purna said to his brother, 'If anyone encounters a shipwreck and invokes my name, and returns safely through my power of mindfulness, whatever they obtain should belong to me. Brother, you may now take various treasures and distribute them among the merchants. I intend to use this cow-head sandalwood to build a sandalwood vihara (temple made of sandalwood) for the Buddha.' His brother then took the treasures and distributed them among the merchants. Purna, desiring to build a vihara for the Buddha, summoned skilled artisans and discussed the wages: 'You artisans, would you prefer to receive five hundred coins per day, or a handful of cow-head sandalwood powder each day?' The artisans replied, 'We would prefer to receive a handful of cow-head sandalwood powder each day.' Once the agreement was settled, they began construction, and before long, the vihara was completed. After paying the artisans, the remaining sandalwood scraps and powder were mixed and ground to be used for coating the vihara. The brothers of Purna, who had previously harbored resentment towards each other, now became harmonious and compliant, and they discussed, 'Now we can invite the Tathagata (Tathagata, an epithet of the Buddha) and his disciples to come.' His brothers asked, 'Venerable Purna! Where is the World Honored One (another epithet of the Buddha) now?' The Venerable One replied, 'In Sravasti.' They further asked, 'Is this city near or far?' Purna replied, 'About a hundred li (Chinese mile).' His brothers said, 'We would like to first visit the king and request his permission, may we?' The Venerable One replied, 'You may inquire as you wish.' At that time, his brothers went to the king and reported, 'Great King! We now wish to invite the Buddha and the Sangha (the monastic community) to receive offerings, we hope that the Great King will permit it and help us to prepare.' The king said, 'You may do as you wish, I will help you prepare the offerings.' At this time, Purna ascended to the upper floor, knelt on both knees, looked towards Jetavana (Jetavana, Anathapindika's Park), burned incense, scattered flowers, and used water from a golden vase to perform a cleansing ritual, remotely extending the invitation and reciting a verse: 'Pure precepts and wondrous wisdom, are able to know those who take refuge; skillfully discerning the world, a protector for the helpless, I humbly request you to accept my meager invitation.' Having spoken this verse.

，由佛神力，其所散花合成一蓋，直至逝多林所，在虛空中住佛頂上。其所燒香，由佛神力，于虛空中如雲重合。金瓶注水，由佛神力，如吠琉璃棒。具壽阿難陀見此祥瑞，合掌恭敬而白佛言：「今此祥瑞，必應請佛及苾芻僧。我今不知從何處來？」佛言：「阿難陀！從輸波勒城來。」又白佛言：「彼城去此近遠？」佛言：「可百餘里，汝往將籌，告諸苾芻：『明日若能受彼輸波勒迦城圓滿請者，當受此籌。』」阿難陀答言：「如是世尊。」即便取籌，于佛前而立，以次行之，佛自取籌，及諸長老苾芻亦受籌已。爾時具壽盆枕圓滿長老亦在其中，欲取其籌。時阿難陀為圓滿而說頌曰：

「具壽汝當知，　　今非薩羅主，　亦非蘇達家，　　及鹿母夫人，　而設於飲食。　　從此百餘里，　輸波勒迦城，　　得通者當往，　汝應默然住。」

時彼長老圓滿有大智慧，不修神通，而作是念：「我雖斷諸煩惱，不修神通，同諸外道所有神通。」作是念已，即便發大精進，獲得神通。時阿難陀行籌至第三長老，未受籌頃，時彼盆枕圓滿以神通力引手取籌，而說頌曰：

「不以顏貌獲神通，　　亦匪多聞及詞辯；　但由寂靜戒慧力，　　身雖老病亦能證。」

是時世尊，告諸苾芻曰：「此盆枕圓滿，

【現代漢語翻譯】現代漢語譯本：憑藉佛的神力，他們所散的花朵合成一個傘蓋，一直到達逝多林（Jetavana），停留在虛空中，位於佛的頭頂上方。他們所焚燒的香，也憑藉佛的神力，在虛空中像云一樣重重疊疊。用金瓶傾注的水，也憑藉佛的神力，變得像吠琉璃（Vaidurya）棒一樣。具壽阿難陀（Ananda）見到這種祥瑞，合掌恭敬地對佛說：『如今出現這種祥瑞，必定是有人要請佛和比丘僧（bhiksu-samgha）。我現在不知道這祥瑞是從哪裡來的？』佛說：『阿難陀（Ananda）！是從輸波勒城（Surparaka）來的。』阿難陀（Ananda）又問：『那個城市距離這裡遠嗎？』佛說：『大約一百多里。你拿著籌，告訴各位比丘（bhiksu）：『明天如果能接受輸波勒迦城（Surparaka）的圓滿邀請，就接受這個籌。』』阿難陀（Ananda）回答說：『好的，世尊。』隨即拿起籌，站在佛前，依次分發，佛自己取了籌，各位長老比丘（bhiksu）也接受了籌。當時，具壽盆枕圓滿長老也在其中，想要取籌。這時，阿難陀（Ananda）為圓滿長老說了這首偈頌：『具壽您應當知道，現在不是薩羅（Sarasvati）主，也不是蘇達（Sudatta）家，以及鹿母夫人（Migaramata），設宴供養飲食。從這裡到一百多里外的輸波勒迦城（Surparaka），能通過神通到達的人才能前往，您應該保持沉默。』當時那位圓滿長老具有大智慧，沒有修習神通，但他心想：『我雖然斷除了各種煩惱，但如果沒有修習神通，就和那些外道所擁有的神通一樣了。』這樣想著，他便發起大精進，獲得了神通。這時，阿難陀（Ananda）分發籌到第三位長老，還沒等他接受籌，那位盆枕圓滿長老就用神通力把手伸過去取走了籌，並說了這首偈頌：『獲得神通不是靠美好的容貌，也不是靠廣博的見聞和巧妙的言辭；而是依靠寂靜的戒律和智慧的力量，即使身體衰老患病也能證得。』這時，世尊告訴各位比丘（bhiksu）說：『這位盆枕圓滿，』

【English Translation】 English version: By the power of the Buddha, the flowers they scattered combined into a single canopy, reaching all the way to Jetavana, remaining in the sky above the Buddha's head. The incense they burned, by the power of the Buddha, gathered in the sky like layers of clouds. The water poured from the golden vase, by the power of the Buddha, became like a Vaidurya (Vaidurya) rod. The Venerable Ananda (Ananda), seeing this auspicious sign, joined his palms in reverence and said to the Buddha, 'Now that this auspicious sign has appeared, there must be someone inviting the Buddha and the bhiksu-samgha (bhiksu-samgha). I do not know where this auspicious sign comes from?' The Buddha said, 'Ananda (Ananda)! It comes from the city of Surparaka (Surparaka).' Ananda (Ananda) then asked, 'Is that city far from here?' The Buddha said, 'About a hundred li. Take the lots and tell the bhiksus (bhiksu): 'Tomorrow, if you can accept the complete invitation from the city of Surparaka (Surparaka), then take this lot.'' Ananda (Ananda) replied, 'So it is, World Honored One.' Immediately, he took the lots, stood before the Buddha, and distributed them in order. The Buddha himself took a lot, and the elder bhiksus (bhiksu) also took lots. At that time, the Venerable Elder Purna-mati (Purna-mati) was also among them, wanting to take a lot. Then, Ananda (Ananda) spoke this verse for Purna-mati: 'Venerable one, you should know, this is not the lord of Sarasvati (Sarasvati), nor the house of Sudatta (Sudatta), nor Lady Migaramata (Migaramata), who are setting up a feast. From here, a hundred li away, to the city of Surparaka (Surparaka), those who can reach it through supernatural powers should go; you should remain silent.' At that time, that Elder Purna (Purna) had great wisdom, but he had not cultivated supernatural powers. He thought to himself, 'Although I have cut off all defilements, if I do not cultivate supernatural powers, they will be the same as the supernatural powers possessed by those heretics.' Thinking this, he generated great diligence and attained supernatural powers. Then, as Ananda (Ananda) was distributing the lots to the third elder, before he could receive the lot, that Elder Purna-mati (Purna-mati) used his supernatural power to extend his hand and take the lot, and spoke this verse: 'Attaining supernatural powers is not through beautiful appearance, nor through extensive learning and eloquent speech; but through the power of peaceful precepts and wisdom, even if the body is old and sick, one can attain it.' At that time, the World Honored One told the bhiksus (bhiksu), 'This Purna-mati (Purna-mati),'

於我苾芻聲聞眾中，最為上首，能以神通受籌，莫過此也，應可先與。所謂上座盆枕圓滿，因行籌次，便證六通。」是時佛告具壽阿難陀曰：「汝可宜應告諸苾芻：『我先有說，汝等諸苾芻，所作善事，應可覆藏；所作惡事，應可發露。今彼城中多有諸外道輩，是故汝等，應現神通往詣彼城，受圓滿食。』」阿難陀白佛言：「如是。世尊！」既受教已，告諸苾芻言：「世尊有教，我先令諸苾芻所有善事，應當覆藏；所有惡事，應當發露。今彼城中，多諸外道，是故汝等，往彼城內，應現神通。」

時彼國王，于其城內掃除糞穢，以栴檀香水而以灑地，于寶香爐燒諸妙香，懸諸幡蓋，散諸色花，周匝莊嚴廁飾其城。于其城中有十八門，其王有十七子，一一門外嚴諸供具。王及群臣在於大門，列諸騎從，以待世尊。其十七子，于余小門，以待世尊。時彼圓滿、木珰、鉛珰亦在門外，乃至佛令差五授事，以神通力先到其舍。何者為五？一者知其菜事、二者知其器物、三者知其食草、四者知其凈水、五者知其熟食。王見五人從空而至，問圓滿曰：「此是世尊以不？」圓滿報曰：「此是五授事人，來此撿挍。所謂知菜等乃至熟食。世尊未至，先現種種無量神通。諸長老等，亦皆未至。」王復問曰：「聖者圓滿！世尊何故未

【現代漢語翻譯】現代漢語譯本：在我的比丘（Bhikkhu，佛教僧侶）聲聞眾（Śrāvaka，通過聽聞佛法而證悟的弟子）中，最為傑出，能夠以神通力接受籌碼（表示資格或順序），沒有比他更強的了，應該先給他。這就是所謂的上座（長老）盆枕圓滿，因為在行籌的次序中，便證得了六神通（六種超自然能力）。」這時，佛告訴具壽阿難陀（Ānanda，佛陀的十大弟子之一）說：「你應該告訴各位比丘：『我先前說過，你們各位比丘，所做的善事，應該隱藏；所做的惡事，應該公開。現在那個城中有很多外道（非佛教徒），所以你們應該顯現神通前往那個城市，接受圓滿的食物。』」阿難陀對佛說：「是的，世尊！」接受教誨后，告訴各位比丘說：「世尊有教導，我先前讓各位比丘所有的善事，應當隱藏；所有的惡事，應當公開。現在那個城中，有很多外道，所以你們前往那個城內，應該顯現神通。」那時，那個國王，在他的城內打掃糞便污穢，用栴檀（Candana，一種香木）香水灑地，在寶香爐里焚燒各種美妙的香，懸掛各種幡蓋，散佈各種顏色的花，在四周裝飾美化他的城市。在他的城中有十八個門，國王有十七個兒子，每一個門外都陳設著各種供品。國王和群臣在大門，排列著騎兵隊伍，等待世尊（佛陀）。他的十七個兒子，在其餘的小門，等待世尊。那時圓滿（Pūrṇa，人名）、木珰（Mudga，人名）、鉛珰（Trapuṣa，人名）也在門外，乃至佛陀命令差遣五授事（負責準備食物的五個人），以神通力先到他的住所。哪五種呢？一是知道菜餚的事情，二是知道器物的事情，三是知道食用草的事情，四是知道凈水的事情，五是知道熟食的事情。國王看見五個人從空中而來，問圓滿說：「這是世尊嗎？」圓滿回答說：「這是五授事人，來這裡檢查校對。就是知道菜餚等乃至熟食。世尊還沒到，先顯現各種無量神通。各位長老等，也都沒有到。」國王又問說：「聖者圓滿！世尊為什麼還沒到？」

【English Translation】 English version: Among my Bhikkhus (Buddhist monks) who are Śrāvakas (disciples who attain enlightenment by hearing the Dharma), the most eminent, capable of receiving tallies (representing qualifications or order) through supernatural powers, none surpasses him; he should be given precedence. This is the so-called Elder Pūrṇa (fullness), who, in the order of receiving tallies, will attain the six supernormal powers (six kinds of supernatural abilities).』 At that time, the Buddha said to the Venerable Ānanda (one of the Buddha's ten great disciples): 『You should inform all the Bhikkhus: 'I have previously said that you Bhikkhus should conceal the good deeds you have done and reveal the evil deeds you have committed. Now, there are many non-Buddhists (外道) in that city, so you should manifest your supernatural powers and go to that city to receive complete food.』' Ānanda said to the Buddha: 『Yes, World Honored One!』 Having received the instruction, he told the Bhikkhus: 『The World Honored One has instructed that I previously told all Bhikkhus that all good deeds should be concealed and all evil deeds should be revealed. Now, there are many non-Buddhists in that city, so you should go to that city and manifest your supernatural powers.』 At that time, the king was sweeping away filth and excrement in his city, sprinkling the ground with sandalwood (Candana, a type of fragrant wood) scented water, burning exquisite incense in precious incense burners, hanging banners and canopies, scattering various colored flowers, and adorning his city all around. In his city, there were eighteen gates, and the king had seventeen sons, each of whom had prepared various offerings outside each gate. The king and his ministers were at the main gate, lined up with cavalry, awaiting the World Honored One (the Buddha). His seventeen sons were waiting for the World Honored One at the other smaller gates. At that time, Pūrṇa (name of a person), Mudga (name of a person), and Trapuṣa (name of a person) were also outside the gate, and the Buddha ordered the dispatch of five providers (five people responsible for preparing food), who arrived at his residence first through supernatural powers. What are the five? First, knowing about the vegetable matters; second, knowing about the utensils; third, knowing about the edible grass; fourth, knowing about the clean water; fifth, knowing about the cooked food. The king saw five people coming from the sky and asked Pūrṇa: 『Is this the World Honored One?』 Pūrṇa replied: 『These are the five providers, who have come here to inspect and verify. That is, knowing about the vegetables and so on, up to the cooked food. The World Honored One has not yet arrived, but first manifests various immeasurable supernatural powers. The elders have also not yet arrived.』 The king then asked: 『Venerable Pūrṇa! Why has the World Honored One not yet arrived?』

來？」答曰：「且令撿挍者來，世尊后至。」爾時有別鄔波索迦，而說頌曰：

「師子虎象及龍牛，　　以諸寶物嚴其坐；　或有寶帳及寶山，　　寶樹妙車皆雜色。　或有乘雲在空里，　　放大光彩為莊嚴；　以神通力處虛空，　　歡喜而來此城邑。　或有從地而涌出，　　或有從空而入地；　或涌空中默然坐，　　觀此神變不思議。」

爾時世尊于其戶外洗兩足已，還入本房敷設床座，端身正念跏趺而坐，舉足按地。是時大地六種振動，所謂動、遍動、等遍動，乃至擊、遍擊、等遍擊，東涌西沒、西涌東沒、南涌北沒、北涌南沒、中涌邊沒、邊涌中沒。時彼國王問圓滿曰：「聖者！此是何相？」圓滿報曰：「此是世尊于本房中以足按地，因此大地六種振動。」是時如來放金色光，由此光明照于大地皆如镕金。王復見此希有之相，心生喜悅，問圓滿曰：「聖者！此為何事？」圓滿報曰：「此是如來放金色光，由此大地皆作金色。」爾時世尊既自調伏，調伏圍繞；既自寂靜，寂靜圍繞等，乃至廣說。與五百阿羅漢往輸波勒迦城。時彼逝多林中，天女手持薄拘羅樹枝，隨逐世尊，在於背後以蔭佛上。

爾時世尊知彼天女隨眠根性意樂，隨其所樂，為說聖諦法，令彼天女得聞法已，金剛智杵摧壞

【現代漢語翻譯】現代漢語譯本：問：『誰先來？』回答說：『先讓檢查的人來，世尊隨後就到。』當時，有一位在家居士（鄔波索迦，Upasaka，指親近三寶，接受五戒的在家男子）用偈頌說道：『獅子、老虎、大象和龍牛，用各種寶物莊嚴他們的座位；或者有寶帳和寶山，寶樹和精妙的車子都色彩斑斕。或者有乘坐雲彩在空中，放出巨大的光彩作為莊嚴；用神通力處在虛空中，歡喜地來到這座城邑。或者有從地裡涌出來的，或者有從空中進入地裡的；或者涌在空中默默地坐著，觀看這不可思議的神變。』當時，世尊（世尊，釋迦牟尼佛的尊稱）在房門外洗完雙腳后，回到自己的房間，鋪設好床座，端正身心，以跏趺坐（跏趺坐，佛教修行的一種坐姿）的姿勢坐著，抬起腳按在地上。這時，大地發生六種震動，即動、遍動、等遍動，乃至擊、遍擊、等遍擊，東邊涌起西邊陷落、西邊涌起東邊陷落、南邊涌起北邊陷落、北邊涌起南邊陷落、中間涌起邊緣陷落、邊緣涌起中間陷落。當時，國王問圓滿（圓滿，此處指一位聖者）說：『聖者！這是什麼徵兆？』圓滿回答說：『這是世尊在本房中用腳按地，因此大地發生六種震動。』這時，如來（如來，佛的十號之一）放出金色光芒，這光芒照耀大地，如同熔化的黃金。國王再次看到這稀有的景象，心中充滿喜悅，問圓滿說：『聖者！這是什麼事？』圓滿回答說：『這是如來放出金色光芒，因此大地都變成金色。』當時，世尊既已調伏自己，也調伏圍繞他的人；既已寂靜，也使圍繞他的人寂靜等等，乃至廣泛宣說。與五百阿羅漢（阿羅漢，佛教修行證果的聖人）前往輸波勒迦城（輸波勒迦城，Suparaka，古印度城市名）。當時，在逝多林（逝多林，Jetavana，祇園精舍的別稱）中，一位天女手持薄拘羅樹（薄拘羅樹，Bakula，一種樹名）的樹枝，跟隨在世尊身後，用樹枝為佛遮蔭。當時，世尊知道這位天女的隨眠（隨眠，煩惱的異名）、根性（根性，指眾生的根器和稟性）和意樂（意樂，指內心的傾向和喜好），隨順她所喜好的，為她說聖諦法（聖諦法，佛教的四聖諦，即苦、集、滅、道），使這位天女聽聞佛法后，金剛智杵（金剛智杵，Vajra，佛教法器，象徵堅固的智慧）摧毀了她的煩惱。

【English Translation】 English version: Question: 'Who comes first?' The answer was: 'Let the inspectors come first, and the World Honored One (世尊, World Honored One, a title for the Buddha) will arrive later.' At that time, a lay devotee (鄔波索迦, Upasaka, a male lay follower who takes refuge in the Three Jewels and observes the five precepts) spoke in verse: 'Lions, tigers, elephants, and dragon-oxen, adorn their seats with various treasures; or there are jeweled tents and jeweled mountains, jeweled trees and exquisite chariots, all of various colors. Or some ride on clouds in the sky, emitting great light as adornment; using supernatural powers, they dwell in the void, joyfully coming to this city. Or some emerge from the earth, or some enter the earth from the sky; or they rise into the sky and sit silently, beholding this inconceivable transformation.' At that time, the World Honored One, having washed his feet outside the door of his dwelling, returned to his room, arranged his seat, straightened his body, and sat in the lotus position (跏趺坐, lotus position, a meditative posture in Buddhism), raising his foot and pressing it on the ground. At that moment, the earth shook in six ways, namely, shaking, universal shaking, equal universal shaking, and so on, up to striking, universal striking, and equal universal striking, the east rising and the west sinking, the west rising and the east sinking, the south rising and the north sinking, the north rising and the south sinking, the center rising and the edges sinking, the edges rising and the center sinking. At that time, the king asked Perfect One (圓滿, Perfect One, referring to a sage) , saying, 'Holy One! What is this sign?' Perfect One replied, 'This is the World Honored One pressing his foot on the ground in his dwelling, and therefore the earth shakes in six ways.' At that time, the Tathagata (如來, Tathagata, one of the ten titles of the Buddha) emitted golden light, and this light illuminated the earth, making it like molten gold. The king saw this rare phenomenon again, and his heart was filled with joy. He asked Perfect One, saying, 'Holy One! What is this?' Perfect One replied, 'This is the Tathagata emitting golden light, and therefore the earth has become golden.' At that time, the World Honored One, having subdued himself, subdued those around him; having become tranquil, he made those around him tranquil, and so on, speaking extensively. He went to the city of Suparaka (輸波勒迦城, Suparaka, an ancient Indian city) with five hundred Arhats (阿羅漢, Arhats, enlightened saints in Buddhism). At that time, in the Jeta Grove (逝多林, Jetavana, another name for the Jetavana Monastery), a celestial maiden held a branch of a Bakula tree (薄拘羅樹, Bakula, a type of tree), following behind the World Honored One, using the branch to shade the Buddha. At that time, the World Honored One, knowing the latent tendencies (隨眠, latent tendencies, another name for afflictions), faculties (根性, faculties, referring to the capacities and dispositions of beings), and inclinations (意樂, inclinations, referring to inner leanings and preferences) of that celestial maiden, according to what she liked, spoke the Dharma of the Noble Truths (聖諦法, Dharma of the Noble Truths, the Four Noble Truths in Buddhism, namely suffering, its origin, its cessation, and the path to its cessation), causing that celestial maiden to hear the Dharma, and the Vajra (金剛智杵, Vajra, a Buddhist ritual implement symbolizing firm wisdom) destroyed her afflictions.

二十種薩迦耶見煩惱山峰，即時證得預流果。乃至后時，有別異處五百鄔波斯迦，遙見世尊，以三十二相八十種隨形好，威光晃耀用莊嚴身，亦如千日光明並照，端正殊妙猶如寶山。時彼鄔波斯迦見世尊已，甚大歡喜，譬若有人十二年中勤修禪定，心生喜悅；應度眾生，見佛世尊，心生歡喜，倍劇于彼。亦如有人無子得子、貧人得寶、凡人得王，身心歡悅；樂善根者，初見佛時，心生歡喜，亦倍于彼。

爾時世尊知彼鄔波斯迦調伏時至，世尊即于苾芻眾中，敷座而坐。時鄔波斯迦來詣佛所，頂禮雙足，退坐一面。

爾時世尊知彼隨眠根性意樂已，為彼說四聖諦法，令彼鄔波斯迦得聞法已，以金剛智杵摧壞二十種薩迦耶見煩惱山峰，即便證得預流果，見四諦理。時鄔波斯迦既得果已，咸作是言：「此皆是我世尊威力，令我獲得無上道果見聖諦理。此之因緣，非我父母，及以眷屬國王、大臣、人天、沙門、婆羅門等之所能作。復能令我枯竭血海，摧壞骨山，關閉惡趣，開其善趣，及涅槃門，建立天人，得超生死。我等今者歸佛法僧，受五支學，為鄔波斯迦。」作是言已，從座而起，向佛合掌，頂禮佛足，白言：「世尊！我等今時修何事業而為供養？」

爾時世尊以神變力持佛發爪與鄔波斯迦，彼得發爪

【現代漢語翻譯】現代漢語譯本：二十種薩迦耶見（認為『我』真實存在的錯誤觀念）的煩惱山峰，即刻證得預流果（佛教修行中的第一個果位）。後來，有另外五百位優婆塞（在家男居士），遠遠地看見世尊，以三十二相（佛陀的32種殊勝體貌特徵）和八十種隨形好（佛陀的80種細微美好之處），威嚴的光芒照耀莊嚴其身，就像千個太陽的光明一同照耀，端正殊勝美妙猶如寶山。當時那些優婆塞見到世尊后，非常歡喜，好比有人十二年中勤奮地修習禪定，心中產生的喜悅；又好比應被度化的眾生，見到佛世尊，心中產生的歡喜，比前者還要強烈。也像有人沒有兒子卻得到了兒子、窮人得到了寶藏、凡人成爲了國王，身心都感到歡悅；喜愛善根的人，初次見到佛時，心中產生的歡喜，也比那些情況更加強烈。當時世尊知道那些優婆塞被調伏的時機已經成熟，世尊就在比丘（出家男眾）的集會中，鋪設座位坐下。當時那些優婆塞來到佛陀所在的地方，頂禮佛的雙足，然後退到一旁坐下。當時世尊知道他們潛在的習氣、根性和意樂，就為他們宣說了四聖諦法（苦、集、滅、道），使那些優婆塞聽聞佛法后，用金剛智慧杵摧毀了二十種薩迦耶見的煩惱山峰，隨即證得了預流果，見到了四聖諦的真理。當時那些優婆塞證得果位后，都這樣說：『這都是我世尊的威力，使我們獲得了無上道果，見到了聖諦的真理。這個因緣，不是我的父母，以及眷屬、國王、大臣、人天、沙門（出家修行者）、婆羅門（古印度祭司）等所能做到的。世尊還能使我們枯竭血海，摧毀骨山，關閉惡趣（地獄、餓鬼、畜生），開啟善趣（人、天），以及涅槃（解脫）之門，建立天人，使我們得以超越生死。我們現在皈依佛、法、僧，受持五支學處（不殺生、不偷盜、不邪淫、不妄語、不飲酒），成為優婆塞。』說完這些話后，他們從座位上站起來，向佛陀合掌，頂禮佛足，稟告說：『世尊！我們現在修習什麼事業來作為供養呢？』當時世尊用神通力拿出了佛的發爪，交給了那些優婆塞，他們得到了發爪。

【English Translation】 English version: The twenty peaks of the mountain of Sakkāya-ditthi (the false view of a truly existent 'self') were instantly shattered, and they attained the Stream-enterer fruit (the first stage of enlightenment in Buddhism). Later, there were another five hundred Upasakas (lay male followers), who saw the World Honored One from afar, adorned with the thirty-two major marks (32 distinctive physical characteristics of the Buddha) and eighty minor marks (80 subtle perfections of the Buddha), his majestic light shining brilliantly, like the combined light of a thousand suns, his dignified and exquisite appearance like a precious mountain. When those Upasakas saw the World Honored One, they were greatly delighted, like someone who had diligently practiced meditation for twelve years and experienced joy in their heart; or like sentient beings who were meant to be liberated, seeing the Buddha, their joy was even greater than the former. It was also like someone who had no son but obtained one, a poor person who found treasure, or a commoner who became a king, their bodies and minds filled with joy; those who loved good roots, when they first saw the Buddha, their joy was even greater than those situations. At that time, the World Honored One knew that the time for those Upasakas to be tamed had arrived, so the World Honored One spread out a seat and sat down in the assembly of Bhikkhus (ordained male monks). Then those Upasakas came to where the Buddha was, bowed at his feet, and sat down to one side. At that time, the World Honored One knew their underlying tendencies, roots, and intentions, and spoke to them about the Four Noble Truths (suffering, origin of suffering, cessation of suffering, path to the cessation of suffering), causing those Upasakas to hear the Dharma and, with the vajra (diamond) wisdom pestle, shatter the twenty peaks of the mountain of Sakkāya-ditthi, and immediately attain the Stream-enterer fruit, seeing the truth of the Four Noble Truths. Then those Upasakas, having attained the fruit, all said: 'This is all due to the power of our World Honored One, which has enabled us to obtain the supreme fruit of the path and see the truth of the Noble Truths. This cause and condition is not something that my parents, relatives, king, ministers, humans, devas (gods), Sramanas (ascetics), or Brahmins (priests) could have done. Furthermore, the World Honored One can dry up the sea of blood, destroy the mountain of bones, close the evil realms (hell, hungry ghosts, animals), open the good realms (humans, gods), and the gate of Nirvana (liberation), establish humans and devas, and enable us to transcend birth and death. We now take refuge in the Buddha, Dharma, and Sangha, and uphold the five precepts (abstaining from killing, stealing, sexual misconduct, lying, and intoxicants), becoming Upasakas.' After saying these words, they rose from their seats, folded their palms towards the Buddha, bowed at his feet, and said: 'World Honored One! What kind of deeds should we now cultivate as an offering?' At that time, the World Honored One, with his supernatural power, took out the Buddha's hair and nails and gave them to the Upasakas, who received the hair and nails.

，便立窣堵波。時彼逝多林天神，便以百枝傘插窣堵波中，白言：「世尊！我常供養此塔。」作是言已，便依塔住。時諸人等號為宅神塔，或呼為薄拘羅樹中心柱。

根本說一切有部毗奈耶藥事卷第三大正藏第 24 冊 No. 1448 根本說一切有部毗奈耶藥事

根本說一切有部毗奈耶藥事卷第四

大唐三藏義凈奉　制譯

爾時世尊漸復遊行，至五百仙人住處。時彼住處，華果茂盛，飲食充足，時彼仙人亦不顧戀，一切諸人來者任食。是時世尊，知彼仙人調伏時至，詣彼仙處。到已以神力故，令彼仙人所有華果悉皆墮落，清泉美流亦皆枯涸，名華耎草變為萎黑，所居土榻自然摧壞。時諸仙眾見是事已，以手掌頰，默然愁思。爾時世尊告諸仙曰：「何故愁思而住？」眾仙答曰：「聖者！由汝兩足勝福田來，令我住處變相如是，見如斯苦。」世尊告曰：「仙眾！今者何故所居林樹花果滅壞？汝今欲此花果還復如故耶？」仙人曰：「我願如故。」爾時世尊即攝神力，令彼花果復還茂盛。時諸仙人極懷希有，於世尊所便生歸信。爾時世尊知彼仙眾意樂隨眠，應機說法。五百仙人既聞法已，證不還果，亦得神通，於世尊前合掌恭敬，白佛言：「我等皆愿于如來善說法律之中而為出家，受具

【現代漢語翻譯】，便建立窣堵波（stupa，佛塔）。當時逝多林（Jetavana，祇園精舍）的天神，便用一百枝傘插在窣堵波中，說道：『世尊！我常供養此塔。』說完這些話后，便依附著塔居住。當時人們稱之為宅神塔，或者稱之為薄拘羅樹（Bakula tree）中心柱。

根本說一切有部毗奈耶藥事卷第三大正藏第 24 冊 No. 1448 根本說一切有部毗奈耶藥事

根本說一切有部毗奈耶藥事卷第四

大唐三藏義凈奉　制譯

當時世尊逐漸游化，到達五百仙人居住的地方。當時那個地方，花果茂盛，飲食充足，當時那些仙人也不吝嗇，所有來的人都任其食用。這時世尊，知道那些仙人可以被調伏的時機已到，便前往那些仙人的住處。到達后以神通力，讓那些仙人所有的花果全部掉落，清澈的泉水也全部乾涸，名貴的花朵和柔軟的草地變為枯萎黑色，所居住的土床自然摧毀。當時眾仙人看到這些事情后，用手托著臉頰，默默地憂愁思考。這時世尊告訴眾仙人說：『為什麼憂愁思考而住？』眾仙人回答說：『聖者！由於您這兩足勝福田的到來，讓我們的住處變相成這樣，見到如此的苦難。』世尊告訴他們說：『仙眾！現在為什麼所居住的林樹花果滅壞？你們現在想要這些花果還恢復如初嗎？』仙人說：『我願恢復如初。』這時世尊就收回神通力，讓那些花果恢復茂盛。當時眾仙人非常驚奇，對於世尊便生起歸順信仰。這時世尊知道那些仙人的意樂和隨眠，應機說法。五百仙人聽聞佛法后，證得不還果（Anagami，佛教四果中的第三果），也得到神通，在世尊面前合掌恭敬，對佛說：『我們都願意在如來善說的法律之中而出家，受具足戒（Upasampada）。』

【English Translation】 Then he erected a stupa (stupa). At that time, the deva (deva, god) of Jetavana (Jetavana), then inserted a hundred umbrellas into the stupa, and said: 'World-Honored One! I always make offerings to this stupa.' After saying these words, he dwelt near the stupa. At that time, people called it the Shrine of the House God, or the central pillar of the Bakula tree (Bakula tree).

Mūlasarvāstivāda-vinaya-vastu, Volume 3 Taisho Tripitaka Volume 24 No. 1448 Mūlasarvāstivāda-vinaya-vastu

Mūlasarvāstivāda-vinaya-vastu, Volume 4

Translated under Imperial Order by the Tripitaka Master Yijing of the Great Tang Dynasty

At that time, the World-Honored One gradually traveled and arrived at the place where five hundred hermits lived. At that time, that place was lush with flowers and fruits, and food and drink were abundant. At that time, those hermits were not stingy, and all who came were allowed to eat as they pleased. At this time, the World-Honored One, knowing that the time for those hermits to be tamed had arrived, went to the place where those hermits lived. After arriving, by means of his supernatural powers, he caused all the flowers and fruits of those hermits to fall, and the clear springs all dried up, and the famous flowers and soft grasses turned withered and black, and the earthen beds where they lived naturally collapsed. At that time, the multitude of hermits, seeing these things, held their cheeks with their hands and silently pondered in sorrow. At that time, the World-Honored One told the hermits, saying: 'Why do you dwell in sorrowful thought?' The hermits replied: 'O Holy One! Because of the arrival of your two feet, which are fields of supreme merit, our dwelling place has transformed into this state, and we see such suffering.' The World-Honored One told them: 'Hermits! Now, why have the forest trees, flowers, and fruits in which you dwell been destroyed? Do you now wish these flowers and fruits to be restored as before?' The hermits said: 'We wish them to be as before.' At that time, the World-Honored One then withdrew his supernatural powers, causing those flowers and fruits to be restored to their lushness. At that time, the hermits were extremely amazed, and they developed faith and reliance on the World-Honored One. At that time, the World-Honored One knew the inclinations and latent tendencies of those hermits, and he preached the Dharma according to their capacity. After hearing the Dharma, the five hundred hermits attained the fruit of non-returning (Anagami), and they also obtained supernatural powers. In front of the World-Honored One, they joined their palms in reverence and said to the Buddha: 'We all wish to leave home and receive full ordination (Upasampada) within the well-spoken law of the Tathagata.'

足戒，成苾芻性，修習梵行。」是時世尊便作是言：「善來苾芻！可修梵行。」作是言已，時彼五百諸仙鬚髮自落，袈裟著身執持瓶缽，威儀齊整，乃至如百歲苾芻，而說頌曰：

「世尊唱善來，　　發落衣缽具；　諸根咸寂定，　　隨念悉皆成。」

時彼諸仙苾芻，勤精進故，乃至證得阿羅漢果，厭離三世，觀金與土平等無異，目觀法界如見掌中，刀割香涂等無有異。以智慧劍，破生死㲉，三明六通，具八解脫，辯才無礙，諸有財利、貪愛供養悉皆舍離，釋梵諸天咸來供養。時彼諸仙本教授師白佛言：「世尊！我以仙人形貌，誑惑世人墜墮三惡；我先調伏彼已，然後出家。」

爾時世尊與五百出家仙眾，及與諸苾芻等，如半月形，咸以神力騰空而行，漸至杵山，于薄拘羅仙人所住之處安止已住。時彼仙人遙見世尊具三十二大丈夫相、八十種妙好以自莊嚴，圓光一尋朗逾千日，猶如寶山端嚴周匝。仙人適見，即于佛所生歸信心，便作是念：「我速下山，愿見世尊，得親近故。然恐如來調伏自人已，遂即過去；我今寧可從山擲下，至世尊所。」時彼仙人擲身而下。諸佛常法，終不忘念，見彼仙人縱身擲下，即以神力接取仙人。爾時世尊知彼仙人意樂隨眠，應機說法。彼聞法已，證不來果，成就神通。白

【現代漢語翻譯】現代漢語譯本：『具足戒，成就比丘（Bhikkhu，佛教僧侶）的身份，修習梵行（Brahmacarya，清凈的行為）。』當時世尊便說：『善來比丘！可以修習梵行。』說完這話，當時那五百位仙人的鬚髮自然脫落，袈裟穿在身上，手持瓶缽，威儀整齊，甚至如同百歲的比丘，並且說了頌偈：『世尊唱善來，發落衣缽具；諸根咸寂定，隨念悉皆成。』當時那些仙人比丘，因為勤奮精進的緣故，乃至證得了阿羅漢果（Arhat，斷絕一切煩惱，達到涅槃境界的聖者），厭離過去、現在、未來三世，觀察黃金與泥土平等沒有差別，眼睛觀察法界如同看見掌中的東西，用刀割和涂香沒有差別。用智慧之劍，破除生死之殼，具備三明六通（Trividya，Sadabhijna，佛教中的超自然能力），具足八解脫（Asta Vimoksha，八種禪定境界），辯才無礙，對於各種財物利益、貪愛供養全部捨棄，釋天（Sakra，帝釋天）、梵天（Brahma，色界天的最高天神）等諸天都來供養。當時那些仙人原本的教授師對佛說：『世尊！我用仙人的形貌，欺騙迷惑世人，使他們墜入三惡道（Triyakuti，地獄、餓鬼、畜生）。我先調伏他們，然後才出家。』當時世尊與五百位出家的仙人，以及各位比丘等，如同半月形，都用神力騰空而行，逐漸到達杵山，在薄拘羅（Bakkula，人名）仙人居住的地方安頓下來。當時那位仙人遠遠地看見世尊具備三十二大丈夫相（Lakshana，佛陀所具有的三十二種殊勝的身體特徵）、八十種妙好（Anuvyanjana，佛陀次要的八十種美好特徵）來莊嚴自身，圓光一尋，明亮超過千個太陽，猶如寶山一樣端正莊嚴。仙人剛一看見，就在佛陀那裡生起歸依的信心，於是就想：『我快速下山，希望見到世尊，能夠親近他。』但是又擔心如來調伏完自己的人之後，就離開了；我現在寧可從山上跳下去，到世尊那裡。』當時那位仙人縱身跳下。諸佛通常的做法，終究不會忘記憶念，看見那位仙人縱身跳下，就用神力接住了仙人。當時世尊知道那位仙人的意樂和隨眠（Anusaya，潛在的煩惱），應機說法。他聽聞佛法之後，證得了不來果（Anagamin，佛教四果中的第三果），成就了神通。白

【English Translation】 English version: 'Having the full precepts, accomplishing the nature of a Bhikkhu (Buddhist monk), cultivating Brahmacarya (pure conduct).' At that time, the World Honored One then said, 'Welcome, Bhikkhu! You may cultivate Brahmacarya.' After saying this, at that time, the hair and beard of those five hundred immortals naturally fell off, the kasaya (monk's robe) was worn on their bodies, they held alms bowls, their deportment was orderly, even like hundred-year-old Bhikkhus, and they spoke this verse: 'The World Honored One chants welcome, Hair falls, robe and bowl are complete; All faculties are tranquil and settled, Every thought is accomplished.' At that time, those immortal Bhikkhus, due to diligent effort, even attained the Arhat (one who has extinguished all afflictions and attained Nirvana) fruit, were weary of the three times (past, present, and future), observed gold and earth as equal without difference, their eyes viewed the Dharma realm as seeing the palm of their hand, cutting with a knife and applying fragrance were the same without difference. With the sword of wisdom, they broke the shell of birth and death, possessed the three Vidyas (supernatural knowledge) and six Abhijna (supernatural powers), were complete with the eight Vimoksha (liberations), had unobstructed eloquence, and abandoned all wealth, profit, greed, love, and offerings, Sakra (the lord of the gods) and Brahma (the creator god) and other devas all came to make offerings. At that time, the original teacher of those immortals said to the Buddha, 'World Honored One! I used the form of an immortal to deceive and delude people, causing them to fall into the three evil destinies (hell, hungry ghosts, animals). I will first subdue them, and then become a monk.' At that time, the World Honored One, with the five hundred monks who had renounced the world, and with the Bhikkhus, in a half-moon formation, all used their supernatural powers to ascend into the sky and travel, gradually reaching Kuta Mountain, and settled down at the place where the immortal Bakkula (name of a person) lived. At that time, that immortal saw from afar the World Honored One possessing the thirty-two Lakshanas (major marks of a Buddha) and eighty Anuvyanjanas (minor marks of a Buddha) to adorn himself, his halo was one fathom, brighter than a thousand suns, like a precious mountain, upright and dignified all around. As soon as the immortal saw this, he generated faith in the Buddha, and then thought, 'I will quickly descend the mountain, hoping to see the World Honored One, and be able to be close to him.' But he was also worried that the Tathagata (another name for Buddha) would leave after subduing his people; 'I would rather throw myself down from the mountain now, to the World Honored One.' At that time, that immortal threw himself down. The usual practice of all Buddhas is that they never forget mindfulness, seeing that immortal throwing himself down, they immediately used their supernatural power to catch the immortal. At that time, the World Honored One knew that immortal's inclinations and Anusaya (latent tendencies), and taught the Dharma according to his capacity. After hearing the Dharma, he attained the Anagamin (non-returner) fruit, and accomplished supernatural powers. White

言：「世尊！聽我于善說法中而作出家，成苾芻性，于如來所常修梵行。」爾時世尊告曰：「善來苾芻！應修梵行。」佛說言已，時彼仙人，鬚髮自落，袈裟著身，執持瓶缽，威儀齊整，廣說如前，即說頌曰：

「世尊唱善來，　　發落衣缽具；　諸根咸寂定，　　隨念悉皆成。」

爾時如來告諸苾芻曰：「此苾芻於我眾中，最為上首，于聲聞中、我信解中亦為上首，所謂著樹皮衣苾芻是。」於時世尊與千苾芻而為圍繞，作種種神變，至蘇波羅城。爾時世尊便作是念：「我若從門而入，恐諸門人生於異念；我應以其神力從空而入。」作是念已，即以神力從空而下，入蘇波羅城中。時彼國王及具壽圓滿、木耳珰、銅耳珰、錫耳珰，並彼十七王子，各各與其侍從，無量百千人民，皆詣佛所。是時世尊及諸大眾前後圍繞，往栴檀鬘宮殿處，到已於大眾前敷座而坐。爾時世尊入于栴檀殿已，是時大眾不見如來，遂欲毀栴檀殿。於時世尊思念斯事：「此殿被毀，令斯施主福德冥沒，我今應以神通之力變為水精。」是時此殿內外明徹，咸見如來，如彼眾人意樂隨眠性行，應機說法。彼等聞已，無量百千有情證大殊勝，或有生解脫善根分，或有入智慧分，或有證預流果、一來、不還、阿羅漢果者，或有發聲聞菩提心，或有

【現代漢語翻譯】現代漢語譯本：他說：『世尊（Bhagavan，佛陀）！請允許我在您的善法教導中出家，成為比丘（Bhikkhu，佛教僧侶），在如來（Tathagata，佛陀的稱號）處常修梵行（Brahmacharya，清凈的行為）。』那時，世尊（Bhagavan）說道：『善來比丘（Bhikkhu）！應當修習梵行（Brahmacharya）。』佛陀說完之後，那位仙人，鬚髮自然脫落，袈裟（Kasaya，僧侶的服裝）穿在身上，手持瓶缽（Patra，僧侶的食器），威儀整齊，詳細情形如前所述，隨即說了頌偈：『世尊（Bhagavan）唱言善來，頭髮脫落衣缽具足；諸根寂靜安定，隨其所念皆能成就。』那時，如來（Tathagata）告訴眾比丘（Bhikkhu）說：『這位比丘（Bhikkhu）在我僧團中，最為上首，在聲聞（Sravaka，聽聞佛法而證悟者）中、在我信解者中也為上首，就是那位穿著樹皮衣的比丘（Bhikkhu）。』當時，世尊（Bhagavan）被一千比丘（Bhikkhu）圍繞，顯現種種神通變化，到達蘇波羅城（Sopara）。那時，世尊（Bhagavan）心想：『我如果從城門進入，恐怕那些守門人會產生不好的想法；我應該用我的神通力從空中進入。』這樣想著，就用神通力從空中降下，進入蘇波羅城（Sopara）中。當時，那位國王以及具壽圓滿（Purna），木耳珰（Kundalaka），銅耳珰（Tambakundalaka），錫耳珰（Trapushakundalaka），還有那十七位王子，各自帶著他們的侍從，以及無數的百姓，都來到佛陀所在之處。這時，世尊（Bhagavan）以及大眾前後圍繞，前往栴檀鬘宮殿（Chandanamala），到達后在大眾面前鋪設座位坐下。那時，世尊（Bhagavan）進入栴檀殿後，大眾卻看不見如來（Tathagata），於是想要毀壞栴檀殿。這時，世尊（Bhagavan）心想：『如果這座宮殿被毀壞，會讓這些施主失去福德，我應該用神通力將它變成水晶。』這時，這座宮殿內外明亮透徹，所有人都看見了如來（Tathagata），如來（Tathagata）根據眾人的意樂、隨眠（Anusaya，潛在的煩惱）、根性行為，應機說法。他們聽聞后，無數的有情證得大殊勝，或者生起解脫的善根，或者進入智慧之分，或者證得預流果（Srotapanna，入流果）、一來果（Sakrdagamin，一來果）、不還果（Anagamin，不還果）、阿羅漢果（Arhat，無學果）者，或者發聲聞菩提心（Bodhi-citta，求證菩提之心），或者...

【English Translation】 English version: He said: 'Bhagavan (Lord, Buddha)! I wish to renounce in the well-taught Dharma under you, to become a Bhikkhu (Buddhist monk), and to constantly practice Brahmacharya (pure conduct) in the presence of the Tathagata (the title of the Buddha).' Then, the Bhagavan (Lord) said: 'Welcome, Bhikkhu (monk)! You should practice Brahmacharya (pure conduct).' After the Buddha spoke, that ascetic's hair and beard naturally fell off, the Kasaya (monk's robe) was on his body, he held the Patra (monk's bowl), his demeanor was orderly, as described before, and he then spoke the verse: 'The Bhagavan (Lord) says welcome, hair falls off and robe and bowl are complete; the senses are all tranquil and settled, whatever is thought of is accomplished.' At that time, the Tathagata (Thus Come One) said to the Bhikkhus (monks): 'This Bhikkhu (monk) is the foremost in my Sangha (community), and is also the foremost among the Sravakas (listeners who attain enlightenment by hearing the Dharma) and those who have faith and understanding in me, that is, the Bhikkhu (monk) who wears bark clothing.' At that time, the Bhagavan (Lord) was surrounded by a thousand Bhikkhus (monks), manifesting various miraculous transformations, and arrived at the city of Sopara (city name). At that time, the Bhagavan (Lord) thought: 'If I enter through the city gate, I fear that the gatekeepers will have improper thoughts; I should enter from the sky with my supernatural power.' Thinking this, he descended from the sky with his supernatural power and entered the city of Sopara (city name). At that time, that king and the venerable Purna (name), Kundalaka (name), Tambakundalaka (name), Trapushakundalaka (name), along with those seventeen princes, each with their attendants, and countless hundreds of thousands of people, all went to where the Buddha was. At this time, the Bhagavan (Lord) and the great assembly, surrounded before and after, went to the Chandanamala (Sandalwood Garland) Palace, and upon arriving, spread out seats before the assembly and sat down. At that time, after the Bhagavan (Lord) entered the Chandana (Sandalwood) Palace, the assembly could not see the Tathagata (Thus Come One), and so they wanted to destroy the Chandana (Sandalwood) Palace. At that time, the Bhagavan (Lord) thought: 'If this palace is destroyed, it will cause these donors to lose their merit, I should transform it into crystal with my supernatural power.' At this time, this palace was bright and clear inside and out, and everyone saw the Tathagata (Thus Come One), and the Tathagata (Thus Come One) taught the Dharma according to the inclinations, Anusaya (latent defilements), nature, and conduct of the people. After they heard it, countless sentient beings attained great excellence, or generated the roots of goodness for liberation, or entered into the division of wisdom, or attained the Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), Arhat (worthy one) fruits, or generated the Bodhi-citta (mind of enlightenment) of a Sravaka (listener), or...

發獨覺菩提心，或有發無上正等覺心，彼諸有情于如來處，一心恭敬，樂聽正法，苾芻僧伽而為上首，默然而住。爾時木耳珰等兄弟三人，種種營辦，嚴設座已，遣使啟佛：「時今將至，飯食已辦。唯愿世尊，知時早赴。」

爾時于大海中有二龍王：一名黑者龍王、二名憍曇摩龍王，便作是念：「世尊今于蘇波羅城演說妙法，我今速往聞佛說法。」是時龍王各與五百眷屬俱，以龍威力化現五百流河，共趣蘇波羅城處。於時如來便作是念：「此二龍王若至蘇波羅城者，令此國境盡皆沒壞。」是時世尊，告目連曰：「汝先急食。何以故？目連當知，有五種急緣應為先食。何等為五？一者從遠方來、二者欲達遠處、三者有病之人、四者為看病人、五者授事之人。以此緣故，令汝先食。」世尊爾時先與目連食已，速往龍王之處。到已告龍王曰：「汝當愛念蘇波羅城，莫令毀壞。」龍王白言：「我等以善心來，不擬損害蟻子之類，況欲傷蘇波羅城及有情等。」爾時龍王來至佛所，世尊告龍王曰：「應如是說。」彼聞法已，歸佛法僧，受五支學處。

爾時世尊授歸戒已，方赴食處。時龍王等來看佛食，各自心念：「唯愿世尊，先受我食、先受我水。」世尊唸曰：「我若受一龍水，余龍無限，應為方便。」即喚目連而告

【現代漢語翻譯】現代漢語譯本：如果有人發起獨覺菩提心（Pratyekabuddha-bodhicitta，追求獨自覺悟的心），或者發起無上正等覺心（Anuttara-samyak-sambodhi-citta，追求圓滿覺悟的心），那些有情眾生在如來（Tathagata，佛的稱號）處，一心恭敬，喜歡聽聞正法，比丘僧伽（Bhiksu-sangha，出家僧團）為首，默默地住著。當時，木耳珰（Muerta-dang，人名）等兄弟三人，種種操辦，嚴整地設定好座位后，派遣使者稟告佛陀：『時間將到，飯食已經準備好。唯愿世尊，知道時間及早赴宴。』當時在大海中有二位龍王：一位名叫黑者龍王（Black Dragon King），一位名叫憍曇摩龍王（Gautama Dragon King），他們心想：『世尊現在在蘇波羅城（Sopara，古印度城市）演說妙法，我應該快速前去聽聞佛陀說法。』當時龍王各自帶領五百眷屬，憑藉龍的威力化現出五百條河流，一同前往蘇波羅城。當時如來心想：『這兩位龍王如果到達蘇波羅城，會使這個國家的疆域全部被淹沒毀壞。』當時世尊告訴目連（Maudgalyayana，佛陀的弟子）說：『你先趕快吃飯。為什麼呢？目連應當知道，有五種緊急的因緣應該先吃飯。哪五種呢？一是來自遠方的人、二是想要到達遠處的人、三是有病的人、四是照顧病人的人、五是負責事務的人。因為這些緣故，讓你先吃飯。』世尊當時先和目連吃完飯後，快速前往龍王之處。到達后告訴龍王說：『你們應當愛護蘇波羅城，不要讓它被毀壞。』龍王稟告說：『我們以善心而來，不打算損害螞蟻之類的小生物，更何況想要傷害蘇波羅城和有情眾生。』當時龍王來到佛陀處，世尊告訴龍王說：『應當這樣說。』他們聽聞佛法后，皈依佛、法、僧三寶，受持五支學處（Panca-sila，佛教基本戒律）。當時世尊授予皈依戒后，才前往用餐的地方。當時龍王等來看佛陀用餐，各自心想：『唯愿世尊，先接受我的食物、先接受我的水。』世尊心想：『我如果接受一位龍王的水，其餘的龍王數量無限，應該想個方便的辦法。』於是呼喚目連並告訴他

【English Translation】 English version: If some sentient beings generate the Pratyekabuddha-bodhicitta (the mind of a solitary Buddha), or generate the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed complete and perfect enlightenment), those sentient beings, in the presence of the Tathagata (the Thus-Gone One, an epithet of the Buddha), with one-pointed reverence, delight in hearing the true Dharma, with the Bhiksu-sangha (community of monks) as their head, abide in silence. At that time, Muerta-dang (name of a person) and his three brothers, having made various preparations and arranged the seats properly, sent a messenger to inform the Buddha: 'The time is approaching, and the meal is ready. May the World-Honored One, knowing the time, come early.' At that time, in the great ocean, there were two Dragon Kings: one named the Black Dragon King, and the other named the Gautama Dragon King. They thought to themselves: 'The World-Honored One is now expounding the wonderful Dharma in the city of Sopara (an ancient Indian city), I should quickly go to hear the Buddha's teachings.' At that time, each Dragon King, together with five hundred attendants, using the power of the dragons, manifested five hundred flowing rivers, and together they headed towards the city of Sopara. At that time, the Tathagata thought to himself: 'If these two Dragon Kings arrive at the city of Sopara, they will cause the entire territory of this country to be submerged and destroyed.' At that time, the World-Honored One said to Maudgalyayana (one of the Buddha's chief disciples): 'You should eat quickly first. Why is that? Maudgalyayana, you should know that there are five urgent reasons why one should eat first. What are the five? First, those who come from afar; second, those who wish to travel far; third, those who are sick; fourth, those who are caring for the sick; fifth, those who are in charge of affairs. For these reasons, I am letting you eat first.' The World-Honored One then ate with Maudgalyayana first, and quickly went to the place of the Dragon Kings. Having arrived, he told the Dragon Kings: 'You should cherish the city of Sopara, and do not let it be destroyed.' The Dragon Kings replied: 'We have come with good intentions, and do not intend to harm even ants, let alone harm the city of Sopara and sentient beings.' At that time, the Dragon Kings came to the Buddha's place, and the World-Honored One told the Dragon Kings: 'You should speak like this.' After they heard the Dharma, they took refuge in the Buddha, Dharma, and Sangha, and received the five precepts (Panca-sila, the five basic ethical principles in Buddhism). At that time, after the World-Honored One had bestowed the refuge vows, he then went to the place for the meal. At that time, the Dragon Kings and others came to see the Buddha eat, and each thought to themselves: 'May the World-Honored One, first receive my food, first receive my water.' The World-Honored One thought: 'If I accept the water of one Dragon King, the remaining Dragon Kings are countless, I should think of a convenient way.' Then he called Maudgalyayana and told him

之曰：「今者五百龍王各施我水，不可一一別受，汝可持缽，於水上取一缽將來。」目連受命，即往取水將來，持以奉佛。佛即受取而為飲之。具壽目連作如是念：「世尊先說：『父母于子，能作難作，乳哺養育，教識種種贍部洲事。假使有人，一肩擔父、一肩擔母，至滿百年，猶不能報父母之恩。又將大地珍寶玩飾之物以奉父母，猶不能報，不為殷重。若父母不信佛法僧，漸漸教令信佛法僧，乃為報恩。若父母先無戒行，能漸教令持戒；若父母慳貪，能令舍施；若無智慧，令有智慧。如此之事，乃名報恩。』」是時目連作是念已，復更思念：「如前佛說，我未曾作。即入定觀察，先亡之母生於何處？」即以天眼，見其亡母生摩利支世界，見已思念：「誰能往彼，以法教化？」復自思念：「唯佛能為，余無得者。」作是念已，往世尊所，白佛言：「世尊！父母于子，難作能作。我之慈母，現生摩利支世界，更無餘人能往彼界為教化者，唯愿世尊為教導。」世尊報曰：「以誰神力而往彼界？」目連答曰：「唯愿大悲加被於我，以我神力，共佛世尊，往彼世界。」於是大目乾連以己神力與佛世尊，移其一足蹈一世界一迷盧山。如是威力經七日中，方到彼界。母見目連從遠而來，母云：「經爾許時，不見於汝，如何得來？」

【現代漢語翻譯】現代漢語譯本目連問道：『現在五百龍王各自給我水，不能一一分別接受，你可以拿著缽，從水面上取一缽水來。』目連線受命令，立即前去取水，然後拿著它獻給佛陀。佛陀接受並飲用了。具壽目連心想：『世尊先前說過：『父母對於子女，能做難做之事，哺乳養育，教導他們認識各種贍部洲（Jambudvipa，指我們所居住的世界）的事情。即使有人，一肩挑父親、一肩挑母親，直到一百年，仍然不能報答父母的恩情。又將大地的珍寶玩物奉獻給父母，仍然不能報答，這還不夠慇勤。如果父母不相信佛、法、僧三寶，逐漸教導他們信奉佛、法、僧三寶，這才是報恩。如果父母先前沒有戒行，能夠逐漸教導他們持戒；如果父母慳吝貪婪，能夠讓他們捨棄佈施；如果父母沒有智慧，使他們擁有智慧。這樣的事情，才叫做報恩。』』當時目連這樣想著，又進一步思念：『像之前佛陀所說的，我還沒有做到。』於是入定觀察，已故的母親生在何處？』立即用天眼，看見他已故的母親生在摩利支（Marici，光明）世界，看見後心想：『誰能去那裡，用佛法教化她？』又自己思量：『只有佛陀才能做到，其他人做不到。』這樣想著，前往世尊處，稟告佛陀說：『世尊！父母對於子女，能做難做之事。我的慈母，現在生在摩利支世界，沒有其他人能夠前往那個世界教化她，唯愿世尊前去教導。』世尊回答說：『用誰的神力前往那個世界？』目連回答說：『唯愿大悲加持於我，用我的神力，與佛世尊一同前往那個世界。』於是大目犍連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通第一著稱）用自己的神力與佛世尊，移動一隻腳就跨過一個世界和一座迷盧山（Sumeru，須彌山，佛教宇宙觀中的世界中心）。這樣展現威力經過七天，才到達那個世界。他的母親看見目連從遠處而來，說道：『經過這麼長時間，沒有見到你，你是怎麼來的？』

【English Translation】 English version He said: 'Now, the five hundred Dragon Kings are each giving me water, and it is impossible to receive them individually. You can take your bowl and fetch a bowl of water from the surface.' Maudgalyāyana (Maudgalyāyana, one of the Buddha's ten great disciples, known for his supernatural powers) accepted the command and immediately went to fetch the water, then held it up to offer to the Buddha. The Buddha accepted it and drank it. The Venerable Maudgalyāyana thought to himself: 'The World Honored One previously said: 'Parents for their children, can do what is difficult to do, nursing and raising them, teaching them to recognize all kinds of Jambudvipa (Jambudvipa, refers to the world we live in) matters. Even if someone were to carry their father on one shoulder and their mother on the other, for a hundred years, they still could not repay the kindness of their parents. And even if they were to offer the earth's treasures and playthings to their parents, they still could not repay them, it would not be considered diligent enough. If the parents do not believe in the Buddha, Dharma, and Sangha, gradually teaching them to believe in the Buddha, Dharma, and Sangha, that is repaying their kindness. If the parents previously had no precepts, being able to gradually teach them to uphold the precepts; if the parents are stingy and greedy, being able to make them give alms; if they have no wisdom, making them have wisdom. Such things are called repaying kindness.'' At that time, Maudgalyāyana thought this way, and further contemplated: 'Like what the Buddha said before, I have not yet done it.' Then he entered into samadhi (Samadhi, a state of meditative consciousness) to observe, where was his deceased mother born?' Immediately using his divine eye, he saw that his deceased mother was born in the Marici (Marici, light) world, and after seeing this, he thought: 'Who can go there to teach her with the Dharma?' And he pondered to himself: 'Only the Buddha can do it, no one else can.' Thinking this way, he went to the World Honored One and reported to the Buddha, saying: 'World Honored One! Parents for their children, can do what is difficult to do. My kind mother is now born in the Marici world, and there is no one else who can go to that world to teach her, I only wish that the World Honored One would go to guide her.' The World Honored One replied: 'With whose divine power will you go to that world?' Maudgalyāyana replied: 'I only wish that great compassion would be bestowed upon me, and with my divine power, together with the Buddha World Honored One, we will go to that world.' Thereupon, the Great Maudgalyāyana used his own divine power together with the Buddha World Honored One, moving one foot to step over a world and a Mount Sumeru (Sumeru, the central world mountain in Buddhist cosmology). Displaying such power for seven days, they finally arrived at that world. His mother saw Maudgalyāyana coming from afar and said: 'After such a long time, I have not seen you, how did you come?'

時摩利支世界人聞斯語已，遞相言曰：「此女少年，云何子老？」目連報曰：「此女養我，是我生母。」

爾時世尊知目連母意樂隨眠種性，即便為說四真諦理，令得悟解。彼女聞已，得法見法，證預流果，以金剛智杵摧滅二十薩迦耶山，破有身見由見諦理悉皆破壞，即說三種因緣：「世尊利益於我，此之利益，非是父母、國王、天神、眷屬，亦非沙門婆羅門之所能辨。是佛所作，能渴血海，破壞骨山，關閉惡趣門，開示涅槃路，建立人天業。」即說頌曰：

「世尊威力故，　　關閉惡趣道；　惡道多留難，　　開示涅槃門。　世尊除過失，　　能令生慧眼；　逮及清凈源，　　越茲苦海岸。　世尊天人師，　　善除老病死；　百千世難遇，　　今遇證斯果。」

說是頌已，白佛言：「世尊！我今歸依佛法僧寶，為鄔波斯迦，乃至命在以來，我常歸依，今欲供養佛及目連。」

爾時世尊默然而受。時彼女人奉獻佛食，佛遣目連受彼女人種種飲食，食已收衣缽洗足已，端身而坐。時彼女人取小坐具，就佛而坐，為聞法故。爾時世尊即為說法，佛令目連取缽而洗，既洗缽已，佛告目連：「當還本土。」目連白佛言：「以誰神足而還本土？」佛告目連曰：「以我神力。」作是言已，便至逝多

【現代漢語翻譯】現代漢語譯本：當時摩利支世界的人聽到這些話后，互相說道：『這個女子如此年輕，怎麼兒子卻這麼老？』目連回答說：『這個女子養育了我，是我的生母。』

那時，世尊知道目連母親的心意、喜好、習性和根性，就為她說四聖諦的道理，使她得以領悟理解。她聽了之後，得法見法，證得預流果（Srota-apanna，須陀洹果），以金剛智慧杵摧毀了二十種薩迦耶山（Satkayadrihti，有身見山），破除了有身見，由於見到真諦的道理，全都破壞了，即說了三種因緣：『世尊利益了我，這種利益，不是父母、國王、天神、眷屬，也不是沙門（Sramana，出家修行者）、婆羅門（Brahmana，祭司）所能做到的。是佛所作，能使乾渴的血海乾涸，破壞堆積如山的白骨，關閉通往惡趣的門，開示通往涅槃（Nirvana，寂滅）的道路，建立人天善業。』即說頌道：

『世尊威力故，關閉惡趣道；惡道多留難，開示涅槃門。世尊除過失，能令生慧眼；逮及清凈源，越茲苦海岸。世尊天人師，善除老病死；百千世難遇，今遇證斯果。』

說完這首偈頌后，她對佛說：『世尊！我現在皈依佛、法、僧三寶，成為鄔波斯迦（Upasika，近事女），乃至生命存在期間，我將永遠皈依，現在想供養佛和目連。』

當時，世尊默然接受了她的供養。那時，那位女子奉獻食物給佛，佛讓目連線受那位女子的各種飲食，吃完后，收好衣缽，洗完腳，端正身體坐好。那時，那位女子拿來小坐具，在佛的身邊坐下，爲了聽聞佛法。那時，世尊就為她說佛法，佛讓目連取缽清洗，洗完缽后，佛告訴目連：『應當返回你的家鄉。』目連問佛說：『憑藉誰的神足返回家鄉？』佛告訴目連說：『憑藉我的神力。』說完這些話后，就到了逝多（Jetavana，祇園精舍）。

【English Translation】 English version: At that time, the people of the world of Marici (摩利支, a celestial being) heard these words and said to each other, 'This woman is so young, how can her son be so old?' Maudgalyayana (目連) replied, 'This woman raised me; she is my birth mother.'

At that time, the World Honored One, knowing the inclinations, joys, habits, and nature of Maudgalyayana's mother, then spoke to her about the Four Noble Truths, enabling her to understand. After hearing this, she attained the Dharma and saw the Dharma, realizing the fruit of Srota-apanna (預流果, stream-enterer), using the vajra (金剛, diamond) wisdom pestle to destroy the twenty mountains of Satkayadrihti (薩迦耶山, the mountain of self-view), eliminating the view of a personal self. Because she saw the truth, all these were destroyed. She then spoke of three causes and conditions: 'The World Honored One has benefited me. This benefit is not something that parents, kings, gods, or relatives, nor Sramanas (沙門, renunciates) or Brahmanas (婆羅門, priests) could accomplish. It is the work of the Buddha, capable of drying up the blood sea of thirst, destroying the mountain of bones, closing the gates to the evil realms, revealing the path to Nirvana (涅槃, liberation), and establishing the deeds of humans and gods.' She then spoke this verse:

'By the power of the World Honored One, The paths to evil realms are closed; Evil paths are full of difficulties, The gate to Nirvana is revealed. The World Honored One removes faults, Enabling the eye of wisdom to arise; Reaching the source of purity, Crossing this sea of suffering. The World Honored One, teacher of gods and humans, Well removes old age, sickness, and death; Difficult to encounter in hundreds of thousands of lifetimes, Now encountered, realizing this fruit.'

After speaking this verse, she said to the Buddha, 'World Honored One! I now take refuge in the Buddha, the Dharma, and the Sangha (僧, monastic community), becoming an Upasika (鄔波斯迦, female lay follower). For as long as I live, I will always take refuge. Now I wish to offer alms to the Buddha and Maudgalyayana.'

At that time, the World Honored One silently accepted her offering. Then, that woman offered food to the Buddha, and the Buddha instructed Maudgalyayana to receive the various foods from that woman. After eating, he put away his robes and bowl, washed his feet, and sat upright. Then, that woman took a small seat and sat near the Buddha, in order to hear the Dharma. At that time, the World Honored One then spoke the Dharma for her. The Buddha instructed Maudgalyayana to take the bowl and wash it. After washing the bowl, the Buddha said to Maudgalyayana, 'You should return to your homeland.' Maudgalyayana asked the Buddha, 'By whose supernatural power shall I return to my homeland?' The Buddha told Maudgalyayana, 'By my divine power.' After saying these words, they arrived at Jetavana (逝多, Jeta Grove).

林下。目連白佛言：「今已至逝多林，甚為希有，世尊今此神通，其名云何？」佛言：「名為速念神通。」目連白佛言：「我先不解諸佛甚深境界，我若先知如斯甚深境界，如一一油麻中我皆教化，令得無上正遍知道。我今已取阿羅漢果，燒滅煩惱，不能得此大菩提行。」

時逝多林諸苾芻眾咸悉生疑，白佛言：「圓滿諸苾芻，先種何業，速證阿羅漢果？複種何業，而生貴族家？種何業緣，而於婢腹中生？種何業報，斷諸煩惱，證無生果？」佛告諸苾芻：「圓滿苾芻，積習作業，得道資糧，遍緣如是，漂流中住，得決定覺。圓滿苾芻，自積習業，自獲其果。非自作業令地界受，非火水風界受，但身果自受，亦非蘊界六入界受。作業成熟，如有頌言：

「『假令經百劫，　　所作業不亡；　　因緣會遇時，　　果報還自受。』」

爾時佛告諸苾芻：「于往昔時，此賢劫中人壽二萬歲時，當爾之時迦葉波佛出興於世，明行圓滿、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，住波羅痆斯城。是時圓滿，于彼教中而為出家，具解三藏，為諸苾芻番次撿挍事業。后乃次至一阿羅漢，知灑掃事，彼便灑掃。既灑掃已，頻被風吹塵穢覆污其地。時彼阿羅漢作是念：『今且待風息，然後更掃。』圓滿三藏見

【現代漢語翻譯】現代漢語譯本林下，目連（Maudgalyayana，佛陀的弟子，以神通著稱）對佛說：『現在已經到了逝多林（Jetavana，祇園精舍），真是非常稀有。世尊現在所顯現的神通，叫什麼名字呢？』佛說：『名為速念神通。』目連對佛說：『我先前不瞭解諸佛甚深的境界，我如果先前知道如此甚深的境界，即使在每一粒油麻中，我都能教化眾生，讓他們證得無上正等正覺。我現在已經證得阿羅漢果，燒盡了煩惱，不能獲得這種大菩提行。』當時在逝多林（Jetavana，祇園精舍）的各位比丘都產生了疑問，問佛說：『圓滿比丘先前種了什麼業，能夠迅速證得阿羅漢果？又種了什麼業，而生於貴族之家？種了什麼業緣，而生於婢女的腹中？種了什麼業報，斷除各種煩惱，證得無生果？』佛告訴各位比丘：『圓滿比丘，積累修習作業，得到成道的資糧，普遍地結緣，像這樣漂流在中陰身中，得到決定的覺悟。圓滿比丘，自己積累修習的業，自己獲得它的果報。不是自己所作的業讓地界承受，也不是火水風界承受，只是自身承受果報，也不是蘊界六入界承受。作業成熟，就像頌文所說：『縱使經過百千劫，所造的業也不會消亡；因緣聚會的時候，果報還是自己承受。』』當時佛告訴各位比丘：『在往昔的時候，在這個賢劫中，人的壽命有二萬歲的時候，當時迦葉波佛（Kasyapa Buddha，過去七佛之一）出現於世，明行圓滿、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，住在波羅痆斯城（Varanasi）。當時圓滿比丘，在那時迦葉波佛的教法中出家，通達三藏，為各位比丘輪流檢查校對事務。後來輪到一位阿羅漢，知道灑掃的事情，他就去灑掃。灑掃完畢后，經常被風吹來塵土覆蓋弄髒地面。當時那位阿羅漢這樣想：『現在先等風停了，然後再掃。』圓滿三藏看到這種情況，

【English Translation】 English version Under the trees, Maudgalyayana (Maudgalyayana, a disciple of the Buddha known for his supernatural powers) said to the Buddha: 'Now we have arrived at Jetavana (Jetavana, the Jetavana Monastery), which is truly rare. What is the name of the supernatural power that the World-Honored One is now displaying?' The Buddha said: 'It is called the Swift Recollection Supernatural Power.' Maudgalyayana said to the Buddha: 'I did not previously understand the profound realms of all Buddhas. If I had known such profound realms earlier, I could have taught and transformed beings even within each sesame seed, enabling them to attain unsurpassed complete enlightenment. Now that I have attained the Arhat fruit, burning away afflictions, I cannot attain this great Bodhi practice.' At that time, all the Bhikshus in Jetavana (Jetavana, the Jetavana Monastery) became doubtful and asked the Buddha: 'What karma did the Bhikshu named 圓滿 (Roundness/Perfection) previously plant to quickly attain the Arhat fruit? What karma did he plant to be born into a noble family? What karmic conditions did he plant to be born in the womb of a maidservant? What karmic retribution did he plant to cut off all afflictions and attain the fruit of non-birth?' The Buddha told the Bhikshus: 'The Bhikshu named 圓滿 (Roundness/Perfection), accumulated and practiced actions, obtained the resources for attaining the path, universally formed connections, and thus drifted in the intermediate state, attaining definite enlightenment. The Bhikshu named 圓滿 (Roundness/Perfection), accumulates and practices his own karma, and receives its own fruit. It is not that the earth element receives the karma he created, nor do the fire, water, and wind elements receive it, but the body itself receives the fruit, nor do the aggregates, realms, and six entrances receive it. When the karma matures, as the verse says: 'Even if hundreds of kalpas pass, the actions performed will not perish; when the causes and conditions meet, the karmic retribution will still be received by oneself.'" At that time, the Buddha told the Bhikshus: 'In the past, in this fortunate kalpa, when people's lifespan was twenty thousand years, at that time, Kasyapa Buddha (Kasyapa Buddha, one of the past seven Buddhas) appeared in the world, perfect in knowledge and conduct, well-gone, understanding the world, unsurpassed, taming hero, teacher of gods and humans, Buddha, World-Honored One, residing in the city of Varanasi (Varanasi). At that time, the Bhikshu named 圓滿 (Roundness/Perfection), renounced the world in the teachings of Kasyapa Buddha, mastered the three baskets (Tripitaka), and took turns inspecting and proofreading the affairs for the Bhikshus. Later, it was the turn of an Arhat who knew about sweeping, and he went to sweep. After sweeping, the ground was often covered and soiled by dust blown by the wind. At that time, that Arhat thought: 'I will wait for the wind to stop, and then sweep again.' The Bhikshu named 圓滿 (Roundness/Perfection), who mastered the three baskets, saw this situation,

地塵穢，以為不掃，發嗔怒心惡口罵辱：『今此掃地，當何婢兒？』時彼羅漢乃聞此言，作是念云：『彼正嗔我，未可即見，且應默然，后陳此事。』既嗔息已，彼阿羅漢即往圓滿三藏所而告之曰：『汝今識我是何等人？』圓滿報曰：『知汝于迦葉波佛教中出家，我亦出家。』羅漢告曰：『雖同出家，出家之業，我已作了，我得脫縛、汝猶被縛。汝口業不善，速應悔過，令罪消滅。』圓滿三藏聞便說悔，由先過咎，應墮地獄，遂得人身從婢腹生，以說悔故滅地獄業，五百生中常處婢腹，今是最後身婢胎所生。由是義故，宿緣習業生豪貴家，勤知僧事，讀誦智慧，善巧蘊界入因緣處非處。由此業故，於我教中而為出家，斷諸煩惱，證阿羅漢果。」佛告諸苾芻：「純黑業者，得純黑報。純白業者，得純白報。黑白業者，得黑白業報。是故苾芻！純黑、雜業者，應當舍離。純白業者，應當勤修。」世尊說是語已，諸苾芻等信受奉行。

緣在王舍城。爾時王舍城中，有二龍王常所居止。其二龍王：一名山、二名妙。由二龍王威德力故，常有五百淥潭、五百涌泉，所有陂湖未嘗枯涸，雨澤以時調和充潤，種子苗稼靡不豐稔。當爾之時，世尊調伏難陀龍王、鄔波難陀龍王。此二龍王，常從妙高山埵下來，供養世尊。爾時山、

【現代漢語翻譯】現代漢語譯本：地面上有灰塵污垢，（圓滿三藏）認為不應該打掃，就發起嗔怒心，惡語謾罵道：『現在打掃地面，是哪個婢女該做的事？』當時那位阿羅漢聽到了這些話，心想：『他正在對我發怒，現在不適合見他，應該先保持沉默，以後再說這件事。』等到（圓滿三藏）怒氣消了之後，那位阿羅漢就去圓滿三藏那裡，告訴他說：『你現在知道我是什麼人嗎？』圓滿回答說：『我知道你是在迦葉波佛（Kasyapa Buddha）的佛教中出家的人，我也是出家之人。』阿羅漢告訴他說：『雖然我們同樣出家，但是出家的修行，我已經完成了，我已經解脫了束縛，你還被束縛著。你的口業不好，應該儘快懺悔，讓罪業消滅。』圓滿三藏聽了之後就說了懺悔的話，因為之前的過錯，本應墮入地獄，因此得到了人身，從婢女的腹中出生，因為說了懺悔的話，消滅了地獄的業報，五百世中常常在婢女的腹中，現在是最後一次從婢女的胎中出生。因為這個緣故，宿世的因緣和習氣，（使他）出生在豪門貴族之家，勤奮地瞭解僧團事務，讀誦經典，具有智慧，善於瞭解蘊（skandha，五蘊）、界（dhatu，十八界）、入（ayatana，十二入）、因緣（hetu-pratyaya，因緣）、處（sthana，處）和非處（asthana，非處）。因為這個業報，在我（釋迦牟尼佛）的教法中出家，斷除各種煩惱，證得了阿羅漢果。』佛告訴各位比丘：『純粹的黑業，得到純粹的黑報。純粹的白業，得到純粹的白報。黑白相雜的業，得到黑白相雜的業報。所以，比丘們！純粹的黑業和雜業，應當捨棄。純粹的白業，應當勤奮修習。』世尊說完這些話，各位比丘等都信受奉行。

事情發生在王舍城（Rajagrha）。當時在王舍城中，有兩位龍王經常居住在那裡。這兩位龍王：一位名叫山（Mountain），一位名叫妙（Wonderful）。由於這兩位龍王的威德力量，經常有五百個清澈的水潭、五百個涌出的泉水，所有的水池湖泊從來沒有乾涸過，雨水及時調和充足，種子和莊稼沒有不豐收的。當時，世尊調伏了難陀龍王（Nanda Dragon King）、鄔波難陀龍王（Upananda Dragon King）。這兩位龍王，經常從妙高山（Mount Meru）的山頂下來，供養世尊。當時，山（Mountain）和妙（Wonderful）

【English Translation】 English version: The ground was dusty and dirty, and (Purnatraya) thought it should not be swept, so he became angry and cursed: 'Now sweeping the ground, what kind of servant girl should do this?' At that time, that Arhat heard these words and thought: 'He is angry with me, it is not appropriate to see him now, I should remain silent first, and talk about this later.' After (Purnatraya's) anger subsided, that Arhat went to Purnatraya and told him: 'Do you know who I am now?' Purnatraya replied: 'I know that you are a person who became a monk in the Buddhism of Kasyapa Buddha (Kasyapa Buddha), and I am also a monk.' The Arhat told him: 'Although we are both monks, I have completed the practice of being a monk, I have been freed from bondage, and you are still bound. Your verbal karma is not good, you should repent as soon as possible to eliminate your sins.' After hearing this, Purnatraya said words of repentance. Because of his previous mistakes, he should have fallen into hell, so he obtained a human body and was born from the womb of a servant girl. Because he said words of repentance, he eliminated the karma of hell. For five hundred lifetimes, he was often in the womb of a servant girl, and now it is the last time he was born from the womb of a servant girl. For this reason, due to the causes and conditions and habits of past lives, (he) was born into a wealthy family, diligently learned about the affairs of the Sangha, recited scriptures, possessed wisdom, and was good at understanding the skandhas (skandha, five aggregates), dhatus (dhatu, eighteen realms), ayatanas (ayatana, twelve entrances), hetu-pratyaya (hetu-pratyaya, cause and condition), sthana (sthana, place) and asthana (asthana, non-place). Because of this karma, he became a monk in my (Sakyamuni Buddha's) teachings, cut off all afflictions, and attained the fruit of Arhat.' The Buddha told the Bhikshus: 'Pure black karma brings pure black retribution. Pure white karma brings pure white retribution. Mixed black and white karma brings mixed black and white retribution. Therefore, Bhikshus! Pure black karma and mixed karma should be abandoned. Pure white karma should be diligently cultivated.' After the World Honored One finished speaking these words, the Bhikshus and others all believed, accepted, and practiced them.

The event took place in Rajagrha (Rajagrha). At that time, in Rajagrha, there were two Dragon Kings who often lived there. These two Dragon Kings: one named Mountain (Mountain), and one named Wonderful (Wonderful). Due to the power and virtue of these two Dragon Kings, there were often five hundred clear pools and five hundred gushing springs. All the ponds and lakes never dried up, and the rain was timely, harmonious, and abundant, so that the seeds and crops were all abundant. At that time, the World Honored One subdued the Nanda Dragon King (Nanda Dragon King) and the Upananda Dragon King (Upananda Dragon King). These two Dragon Kings often came down from the top of Mount Meru (Mount Meru) to make offerings to the World Honored One. At that time, Mountain (Mountain) and Wonderful (Wonderful)

妙二龍王等，作是念：「今此難陀、鄔波難陀二龍王，常從妙高山下，供養世尊。我今如何在此，曾不隨喜？此為不善，我等亦應於世尊所，作諸供養。」作是念已，即詣佛所，頂禮佛足，退坐一面。世尊為此二龍如法教示。二龍聞已，歸依佛法僧，便受凈戒。既受戒已，身及受用之物，皆自增盛。其二龍王，后詣佛所，頂禮佛足，白佛言：「世尊！我等於世尊所歸依持戒，身及受用之物皆自增盛。愿許我等移居大海。」世尊告曰：「汝等常依國王城邑之所居止，今若徙去，應問國王，然後可去。」二龍聞已，便作是議：「世尊許我入大海者，不應令我問彼國王。」作是議已，便住不去。時二龍王既住不去，常作是行：若於晝時來世尊所，作居士形。若夜來時，變為天身，將諸宮殿隨身而行，禮佛供養。爾時頻毗娑羅王，以剎利種貢高我慢，常作是行：若欲詣佛所，便令左右侍臣先往佛所，告令諸人：「若見王來，起立恭敬。」侍臣即往佛所，宣王告命，見二居士端坐如故。使者見已，便作是念：「此二居士，依止國王而住。若見王來，豈能不起恭敬？」使者還白王曰：「大王！彼有二居士，在王境內之所居止，今在佛前而坐。」王既念言：「彼豈見我不起恭敬耶！我今當往。」王即往至佛所。時彼二龍遙見王來，白

【現代漢語翻譯】現代漢語譯本妙二龍王等，心中這樣想：『現在難陀龍王（Nanda, 歡喜龍王）、鄔波難陀龍王（Upananda, 近歡喜龍王）這兩位龍王，經常從妙高山（Mount Meru）下，供養世尊。我們現在如何能在這裡，卻不隨喜讚歎呢？這太不好了，我們也應該在世尊那裡，做各種供養。』這樣想后，它們就前往佛陀處，頂禮佛足，退到一旁坐下。世尊為這兩位龍王如法開示。兩位龍王聽后，皈依佛、法、僧三寶，便受持清凈戒律。受戒之後，自身以及所受用的物品，都自然增多興盛。這兩位龍王后來又到佛陀處，頂禮佛足，稟告佛陀說：『世尊！我們因為在世尊這裡皈依並持戒，自身以及所受用的物品都自然增多興盛。希望允許我們移居到大海中。』世尊告訴它們說：『你們經常依附國王的城鎮居住，現在如果遷徙離開，應該先問過國王，然後才可以去。』兩位龍王聽后，便這樣商議：『世尊允許我們進入大海，不應該讓我們去問那個國王。』商議完畢，便留住不去。當時，這兩位龍王既然留住不去，經常這樣做：白天來世尊這裡時，就化作居士的模樣。夜晚來時，就變為天人的身形，帶著宮殿隨身而行，禮佛供養。當時，頻毗娑羅王（King Bimbisara），因為剎帝利種姓的貢高我慢，經常這樣做：如果想要前往佛陀處，就先讓左右侍臣前往佛陀處，告知眾人：『如果見到國王來，要起立恭敬。』侍臣就前往佛陀處，宣讀國王的命令，卻看見兩位居士端坐如故。使者看見后，心中這樣想：『這兩位居士，依附國王而住。如果見到國王來，怎麼能不起立恭敬呢？』使者回去稟告國王說：『大王！有兩位居士，在您的境內居住，現在卻在佛前而坐。』國王心想：『他們難道是見到我不肯起立恭敬嗎！我現在就去看看。』國王就前往佛陀處。當時，那兩位龍王遠遠地看見國王來了，便

【English Translation】 English version The two Naga kings, Miao Er (Wonderful Two), and others, thought to themselves: 'Now, these two Naga kings, Nanda (Joyful) and Upananda (Near Joyful), constantly come from below Mount Meru to make offerings to the World-Honored One. How can we be here and not rejoice with them? This is not good. We should also make offerings to the World-Honored One.' Having thought this, they went to the Buddha, prostrated themselves at his feet, and sat to one side. The World-Honored One taught the two Nagas according to the Dharma. Having heard this, the two Nagas took refuge in the Buddha, Dharma, and Sangha, and received the pure precepts. Having received the precepts, their bodies and possessions naturally increased and flourished. Later, the two Naga kings went to the Buddha, prostrated themselves at his feet, and said to the Buddha: 'World-Honored One! Because we have taken refuge and uphold the precepts in the presence of the World-Honored One, our bodies and possessions have naturally increased and flourished. We wish that you would allow us to move to the great ocean.' The World-Honored One told them: 'You usually dwell near the cities and towns of kings. If you move away now, you should ask the king first, and then you may go.' Having heard this, the two Nagas deliberated: 'Since the World-Honored One allows us to enter the great ocean, he should not make us ask that king.' Having deliberated, they stayed where they were. At that time, since the two Naga kings stayed and did not leave, they often acted in this way: during the day, when they came to the World-Honored One, they transformed into the form of laymen. At night, when they came, they transformed into the form of devas, bringing their palaces with them, and made offerings to the Buddha. At that time, King Bimbisara (King Bimbisara), due to the pride and arrogance of his Kshatriya (warrior caste) lineage, often acted in this way: if he wanted to go to the Buddha, he would first send his attendants to the Buddha, telling everyone: 'If you see the king coming, stand up and show respect.' The attendants would go to the Buddha and announce the king's command, but they saw the two laymen sitting as before. Having seen this, the messengers thought to themselves: 'These two laymen dwell within the king's territory. If they see the king coming, how can they not stand up and show respect?' The messengers returned and reported to the king: 'Great King! There are two laymen dwelling within your territory, but they are now sitting before the Buddha.' The king thought: 'Are they perhaps not showing respect to me when they see me! I will go and see for myself.' The king then went to the Buddha. At that time, the two Nagas saw the king coming from afar, and

佛言：「世尊！彼王今來，我等寧可恭敬彼王、為敬法耶？」世尊告曰：「龍王！恭敬於法，一切諸佛皆恭敬法，諸應供者皆恭敬法。」而說頌曰：

「過去諸如來，　　及於未來者；　現在諸佛等，　　能除多煩惱。　現行虛空中，　　當行虛空者；　彼諸正等覺，　　咸皆恭敬法。　諸欲利益者，　　及樂盛德人；　應悉生尊重，　　常念于佛教。」

時彼二龍聞此言已，便坐不起。時頻毗婆羅即生嗔恨，白佛言：「愿示正法。」爾時世尊即說頌曰：

「嗔恨無清凈，　　忿怒或在心；　諸佛所說法，　　不能得了知。　斷諸嗔恨心，　　除去不凈愿；　若無毒害者，　　即堪知正法。」

爾時頻毗娑羅王聞佛頌已，而作是念：「緣此二居士故，世尊不為我說法。」作是念已，禮佛而還。既出門外，告侍臣曰：「此二居士若辭佛已，汝可語云：『不須住我國境。』」時二居士禮佛雙足，辭佛而去，乃見王臣具陳王意。居士答曰：「今依王命，不住王境。」時二居士共作是念：「我等常愿入于大海，今得王語，甚適我願。」時龍居士以龍威力，遂作瀑流，溢於小坑及大小江河，因入大海。其二龍王既至大海，身遂長大，多諸眷屬。後於異時，為龍王入海，王舍城中五百淥潭、流泉

【現代漢語翻譯】現代漢語譯本佛說：『世尊！如果那位國王現在來了，我們是應該恭敬那位國王，還是應該恭敬佛法呢？』世尊告訴他們說：『龍王！應當恭敬佛法。一切諸佛都恭敬佛法，所有應供者也都恭敬佛法。』並且說了這首偈頌：『過去的所有如來，以及未來的如來；現在的諸佛等等，都能消除眾多的煩惱。現在於虛空中行走的，以及將來於虛空中行走的；那些正等覺者，都恭敬佛法。那些想要獲得利益的人，以及喜歡盛德的人；都應該生起尊重之心，常常憶念佛教。』當時，那兩條龍聽到這些話后，就坐著沒有起身。這時，頻毗婆羅王（Bimbisara）立刻生起嗔恨心，對佛說：『希望您能開示正法。』這時，世尊就說了這首偈頌：『嗔恨沒有清凈，憤怒或許就在心中；諸佛所說的法，不能夠完全瞭解。斷除各種嗔恨心，除去不凈的願望；如果沒有毒害之心，就能夠了解正法。』當時，頻毗娑羅王（Bimbisara）聽了佛的偈頌后，心中想：『因為這兩個居士的緣故，世尊不為我說法。』這樣想著，就向佛頂禮后離開了。出門之後，告訴侍臣說：『這兩個居士如果向佛辭別之後，你可以告訴他們說：「不必住在我國境內。」』當時，兩位居士頂禮佛的雙足，向佛辭別后離去，然後見到了王的侍臣，侍臣詳細地陳述了國王的意思。居士回答說：『現在遵從國王的命令，不住在國王的境內。』當時，兩位居士共同想著：『我們常常希望進入大海，現在得到國王的命令，非常符合我們的願望。』當時，龍居士以龍的威力，於是製造了瀑布，溢滿了小坑以及大小江河，因而進入大海。那兩條龍王到達大海之後，身體變得巨大，擁有眾多的眷屬。後來在其他時候，因為龍王進入大海，王舍城（Rajagrha）中的五百個水潭和泉水都乾涸了。

【English Translation】 English version The Buddha said: 'World-Honored One! If that king comes now, should we respect that king or respect the Dharma?' The World-Honored One told them: 'Dragon Kings! You should respect the Dharma. All Buddhas respect the Dharma, and all those worthy of offerings respect the Dharma.' And spoke this verse: 'The past Thus Come Ones (Tathagatas), and those of the future; The present Buddhas, and so on, can eliminate much affliction. Those now walking in space, and those who will walk in space; Those Rightly and Equally Awakened Ones, all respect the Dharma. Those who desire benefit, and those who delight in great virtue; Should all generate respect, and constantly remember the Buddha's teachings.' At that time, the two dragons, having heard these words, remained seated. Then King Bimbisara (Bimbisara) immediately became angry and said to the Buddha: 'May you reveal the Right Dharma.' At that time, the World-Honored One spoke this verse: 'Anger has no purity, wrath may be in the heart; The Dharma spoken by the Buddhas, cannot be fully understood. Cut off all anger, remove impure wishes; If there is no harmful intent, then one can understand the Right Dharma.' At that time, King Bimbisara (Bimbisara), having heard the Buddha's verse, thought to himself: 'Because of these two laymen, the World-Honored One does not speak the Dharma for me.' Thinking thus, he bowed to the Buddha and departed. After leaving, he told his attendants: 'If these two laymen bid farewell to the Buddha, you may tell them: "You need not stay within my kingdom."' At that time, the two laymen bowed to the Buddha's feet, bid farewell to the Buddha, and departed, then met the king's attendants, who fully conveyed the king's intention. The laymen replied: 'Now, according to the king's command, we will not stay within the king's territory.' At that time, the two laymen thought together: 'We have always wished to enter the great ocean, and now we have received the king's command, which greatly suits our wishes.' At that time, the dragon layman, with the power of a dragon, then created waterfalls, overflowing the small pits and large and small rivers, and thus entered the great ocean. After the two dragon kings reached the great ocean, their bodies became huge, and they had many dependents. Later, at another time, because the dragon kings entered the sea, the five hundred green ponds and springs in Rajagrha (Rajagrha) dried up.

涌出、陂湖池沼，漸見枯涸；所降雲雨不依時節，百穀苗稼皆不豐盛，日見饑饉，諸苾芻等乞食難得。時頻毗娑羅王見是事已，便作是念：「此王舍城中，先有二龍王在境而住。以威德故，泉池陂澤悉皆充溢，風雨以時、百穀豐熟。今者云何諸泉池等忽漸枯涸，風雲雨澤不依時節、五穀不登國內饑饉，諸苾芻等乞食難得。勿此二龍為金翅鳥之所啖食、或復自死、或為長喙之鳥捉取而去，或因怕懼，逃避余處。我今應當往問世尊。」作是念已，到世尊所，禮佛雙足，退坐一面，合掌向佛，廣陳斯事。

爾時世尊告頻毗娑羅王曰：「王今當知，彼二龍王見在不死，亦不為金翅鳥之所啖食，亦不為長喙鳥而捉將去，亦不怕懼逃走余處，由王遷移。」王言：「世尊！我曾不憶見此龍王，何況遷移？」佛言：「王今憶念，令汝省覺。大王！汝今憶不？前二居士，於我說法會中，汝曾驅遣，令出汝國。」王言：「我省此事。」世尊告曰：「此是山、妙二大龍王。」王言：「世尊！此二龍王今何所在？」佛言：「今在海中。」王言：「世尊！我及國人，必當損減。」佛言：「大王！當自悔過，王及國人後不損減。」王言：「彼在大海如何得謝？」佛言：「彼二龍王，每於月八日作居士形，常來禮我。彼若來時，我當現相令汝自

【現代漢語翻譯】現代漢語譯本泉水、水塘、池沼逐漸乾涸；降下的雲雨不合時節，各種穀物莊稼都不豐收，饑荒日益嚴重，各位比丘乞食也難以得到。當時頻毗娑羅王（Bimbisara，古印度摩揭陀國國王）見到這些情況后，便這樣想：『這王舍城中，先前有二龍王居住在此地界。因為它們威德的緣故，泉水池塘都充滿，風調雨順、五穀豐登。現在為什麼這些泉水池塘等忽然逐漸乾涸，風雲雨水不合時節、五穀不豐收國內發生饑荒，各位比丘乞食也難以得到。莫非這兩條龍被金翅鳥（Garuda，一種神鳥）所吞食、或者自己死了、或者被長嘴的鳥捉走，或者因為害怕，逃避到其他地方去了。我現在應當去問世尊（Lord Buddha）。』這樣想著，便來到世尊處，禮拜佛的雙足，退到一旁坐下，合掌向佛，詳細陳述這些事情。

這時世尊告訴頻毗娑羅王說：『大王你應該知道，那兩條龍王現在還活著沒有死，也沒有被金翅鳥所吞食，也沒有被長嘴鳥捉走，也不是因為害怕逃走到了其他地方，是因為你的遷移導致的。』國王說：『世尊！我不記得見過這兩條龍王，更何況是遷移它們？』佛說：『大王你現在回憶一下，讓你醒悟。大王！你現在還記得嗎？先前有兩個居士，在我的說法法會中，你曾驅趕他們，讓他們離開你的國家。』國王說：『我記得這件事。』世尊告訴他說：『那就是山龍王和妙龍王這兩大龍王。』國王說：『世尊！這兩條龍王現在在哪裡？』佛說：『現在在海中。』國王說：『世尊！我和我的國家人民，必定會因此而受損。』佛說：『大王！應當自己懺悔過錯，你和你的國家人民以後就不會受損了。』國王說：『它們在大海中，我如何才能向它們謝罪呢？』佛說：『那兩條龍王，每月的初八會化作居士的形象，常常來禮拜我。它們如果來的時候，我應當顯現祥瑞之相讓你自己

【English Translation】 English version Springs, ponds, pools, and marshes are gradually drying up; the rain and clouds do not come in season, and the various grains and crops are not abundant. Famine is becoming more and more severe, and it is difficult for the Bhikshus (Buddhist monks) to obtain alms. At that time, King Bimbisara (King of Magadha in ancient India) saw these things and thought to himself: 'In this Rajagriha (city in ancient India), there were previously two Dragon Kings living within its borders. Because of their majestic virtue, the springs and ponds were all full, the wind and rain were timely, and the five grains were abundant. Now, why are these springs and ponds suddenly drying up, the wind and rain are not in season, the five grains are not harvested, famine is occurring in the country, and it is difficult for the Bhikshus to obtain alms? Could it be that these two dragons have been devoured by the Garuda (a mythical bird), or have died of their own accord, or have been captured and taken away by long-beaked birds, or have fled to other places out of fear? I should now go and ask the World Honored One (Lord Buddha).' Thinking this, he went to the World Honored One, bowed at the Buddha's feet, retreated to one side and sat down, joined his palms together, and extensively recounted these matters.

At that time, the World Honored One said to King Bimbisara: 'O King, you should know that those two Dragon Kings are still alive and have not died, nor have they been devoured by the Garuda, nor have they been captured and taken away by long-beaked birds, nor have they fled to other places out of fear, but it is due to your removal.' The King said: 'World Honored One! I do not remember seeing these two Dragon Kings, let alone removing them?' The Buddha said: 'O King, now recall, so that you may awaken. O King! Do you now remember? Previously, there were two laymen who, in my Dharma assembly, you drove away, causing them to leave your country.' The King said: 'I remember this matter.' The World Honored One said: 'Those are the two great Dragon Kings, Mountain Dragon King and Wonderful Dragon King.' The King said: 'World Honored One! Where are these two Dragon Kings now?' The Buddha said: 'They are now in the sea.' The King said: 'World Honored One! I and the people of my country will surely suffer loss because of this.' The Buddha said: 'O King! You should repent of your faults, and you and the people of your country will not suffer loss in the future.' The King said: 'They are in the sea, how can I apologize to them?' The Buddha said: 'Those two Dragon Kings, on the eighth day of each month, transform into the form of laymen and often come to pay homage to me. If they come, I will manifest auspicious signs so that you yourself

識，汝當悔謝。」王曰：「我為頂禮彼足、為不禮耶？」佛言：「但唯引手，唱言：『龍王當忍。』」王聞佛告：「專待此日，望龍王來。」后二龍王作居士形，來至佛所，王尋后至。如來爾時方便現相，頻毗娑羅王即便引手，告二龍曰：「愿當忍怒，還來此住。」二龍答曰：「大王應知！我於世尊所歸依受戒，從此已來，身及受用之物甚皆增長。今若還來此摩揭陀城，無有住處。今雖國人稍有損減，后當安隱。」王言：「如何后不損減？」二龍答曰：「王當爲我作二宮殿，每六月滿，以種種供具而常供養。我當留諸眷屬住此，常相擁護。供養之日，我身自來。」其影勝王聞此語已，為此二龍便立宮殿，時二龍王留其眷屬常在中住；供養時至，彼二龍王常來受供。

後於異時，彼龍王眷屬並生驕慢，惡龍得便，遂降雨雹。時王舍城中有一婆羅門，于雨雹咒術之中最為通達，每占雹云將欲起時，即便除滅。王舍城人所得稅利皆悉分與。時南天竺國，復有一婆羅門，雨雹咒術之中亦為最上。彼聞北天竺國波利迦城，有王名曰超軍，正化理國，于其城中有孫陀羅龍王宮，其龍威力勇猛無比：「我當往彼降伏。」時咒術師漸次前行，至王舍城咒師之宅，見空中雲起，似將降雹，舊住咒師不能止得，但回遑來去。客咒術師

【現代漢語翻譯】現代漢語譯本：佛陀說：『你應該懺悔謝罪。』國王說：『我是應該頂禮他們的腳，還是不應該頂禮呢？』佛陀說：『只要伸出手，說：『龍王請息怒。』』國王聽了佛陀的指示，『專門等待這一天，希望龍王到來。』後來兩位龍王化作居士的模樣，來到佛陀處所，國王隨後也到了。如來當時方便示現，頻毗娑羅王便伸出手，告訴兩位龍王說：『希望你們息怒，回來這裡居住。』兩位龍王回答說：『大王應該知道！我自從在世尊處歸依受戒以來，自身以及所受用的東西都大大增長。現在如果還回到這摩揭陀城，就沒有住處了。現在雖然國家的人民稍微有些減少，以後將會安穩。』國王問：『如何才能以後不減少呢？』兩位龍王回答說：『大王應該為我們建造兩座宮殿，每六個月期滿，用各種供品常常供養。我將留下眷屬住在這裡，常常互相擁護。供養的日子，我親自前來。』影勝王聽了這些話后，就為這兩位龍王建造了宮殿，當時兩位龍王留下他們的眷屬常住在宮殿中；供養的時候到了，那兩位龍王常常來接受供養。後來在不同的時間，那些龍王的眷屬都生起了驕慢之心，惡龍趁機降下冰雹。當時王舍城中有一位婆羅門，在冰雹咒術之中最為精通，每當占卜到冰雹云將要興起時，就立即消除。王舍城人所得的稅收利益都全部與他分享。當時南天竺國，又有一位婆羅門，在冰雹咒術之中也是最厲害的。他聽說北天竺國的波利迦城，有一位國王名叫超軍，正在治理國家，在他的城中有一座孫陀羅龍王的宮殿，那條龍威力勇猛無比：『我應當前往那裡降伏它。』當時這位咒術師逐漸前行，到達王舍城咒師的住所，看見空中雲起，好像將要降下冰雹，原先居住的咒師不能阻止，只是來回徘徊。這位客居的咒術師

【English Translation】 English version: The Buddha said, 'You should repent and apologize.' The king said, 'Should I prostrate at their feet or not?' The Buddha said, 'Just extend your hand and say, 'Dragon Kings, please be patient.'' The king, hearing the Buddha's instruction, 'specially awaited this day, hoping for the Dragon Kings to come.' Later, the two Dragon Kings transformed into the appearance of lay practitioners and came to the Buddha's place, and the king followed. The Tathagata then expediently manifested, and King Bimbisara extended his hand, telling the two Dragon Kings, 'I hope you will be patient and return here to reside.' The two Dragon Kings replied, 'Great King, you should know! Since I took refuge and received precepts at the World Honored One's place, my body and the things I use have greatly increased. Now, if I return to this Magadha city, there will be no place to live. Although the people of the country have slightly decreased now, they will be safe in the future.' The king asked, 'How can it be ensured that they will not decrease in the future?' The two Dragon Kings replied, 'The Great King should build two palaces for us, and every six months, offer various offerings regularly. I will leave my family members to live here, and they will always protect each other. On the day of offering, I will come in person.' King Bimbisara, hearing these words, built palaces for the two Dragon Kings. At that time, the two Dragon Kings left their family members to live in the palaces; when the time for offering arrived, the two Dragon Kings would come to receive the offerings. Later, at different times, the family members of those Dragon Kings all developed arrogance, and evil dragons took the opportunity to send down hailstorms. At that time, there was a Brahmin in Rajagriha who was most proficient in hailstorm spells. Whenever he divined that hailstorm clouds were about to rise, he would immediately eliminate them. All the tax benefits obtained by the people of Rajagriha were shared with him. At that time, in South India, there was also a Brahmin who was the most skilled in hailstorm spells. He heard that in the city of Parika in North India, there was a king named Chaojun, who was governing the country, and in his city was the palace of the Dragon King Sundara, whose dragon power was incomparably brave and fierce: 'I should go there to subdue it.' At that time, this spell master gradually advanced, arriving at the residence of the Rajagriha spell master, and saw clouds rising in the sky, as if hailstorms were about to fall. The original resident spell master could not stop them, but just paced back and forth. This visiting spell master

問舊住咒師妻曰：「賢女！汝夫咒師何故回遑出入？」女人報曰：「善男子！雹云甚盛，不能止得。」客咒師答曰：「汝夫教師若不止得，我當爲止。」彼妻報曰：「甚善！」其客咒師即取少水，咒灑虛空，其云即散。時王舍城中婆羅門居士等見此事已，甚生希有，皆以財貨賞送咒師，白咒師曰：「王舍城中所住人眾極生信心，所賞財物汝皆受取。」舊咒師曰：「因何以物相贈？」眾人答曰：「因雹雲散，故來奉賞。」舊咒師曰：「我不能滅除，總是客咒師能散惡云。」時彼人眾即持財物詣客咒師所，共白咒師言：「汝應此住，我等皆分稅利，供給於仁。」客咒師曰：「今隨汝意。」便住不去。時客咒師即設咒法，禁其惡云，不復令起，雨雹遂絕。其王舍城婆羅門居士，皆作是念：「我等福力故，風雷雹雨不復再下。我等何為分其稅利與彼咒師？」便即不與。時客咒師即懷怨望，攝其咒法，進路而去，於後雨雹遂下。城中人等往問舊咒師曰：「彼客咒師，今何所在？」舊咒師報曰：「由汝不與其利，今已去矣！」諸人咸言：「彼若更來，可便報我。」咒師曰：「爾。」其客咒師既漸前行，至勝軍城界。到彼城已見勝軍王，前敬王曰：「愿王長壽。」語已，便白王曰：「大王當知！王之境內有龍王，名孫陀羅。然彼龍宮

【現代漢語翻譯】現代漢語譯本舊住咒師的妻子問道：『賢女！你的丈夫咒師為何如此慌張地進進出出？』女人回答說：『善男子！冰雹云非常厲害，他無法阻止。』客居的咒師回答說：『如果你的丈夫的老師都不能阻止，我應當可以阻止。』他的妻子回答說：『很好！』那位客居的咒師隨即取了少許水，唸咒灑向天空，冰雹云立刻消散。當時王舍城中的婆羅門居士等看到這件事後，都覺得非常稀奇，都用財物賞賜給咒師，對咒師說：『住在王舍城中的人們都非常信任您，賞賜的財物您都收下吧。』舊住的咒師說：『因為什麼原因要贈送我財物呢？』眾人回答說：『因為冰雹云消散了，所以來奉上賞賜。』舊住的咒師說：『我不能夠滅除冰雹云，都是客居的咒師能夠驅散惡云。』當時那些人們就拿著財物去客居咒師那裡，一起對咒師說：『您應該住在這裡，我們都分出稅收利益，供給您。』客居的咒師說：『現在就隨你們的意願。』便住了下來沒有離開。當時客居的咒師就設定咒法，禁止那些惡云，不再讓它興起，冰雹雨於是停止了。王舍城中的婆羅門居士們，都這樣想：『因為我們的福力，風雷冰雹雨不再降下。我們為什麼要分出稅收利益給那位咒師呢？』便不再給他。當時客居的咒師就心懷怨恨，收回他的咒法，繼續趕路離開了，之後冰雹雨又降了下來。城中的人們去問舊住的咒師說：『那位客居的咒師，現在在哪裡？』舊住的咒師回答說：『因為你們不給他利益，現在已經離開了！』人們都說：『他如果再來，可以立刻告訴我。』咒師說：『好的。』那位客居的咒師漸漸地向前走，到達勝軍城的邊界。到達那座城后，他見到了勝軍王，上前恭敬地對國王說：『愿大王長壽。』說完，便對國王說：『大王應該知道！您的境內有一位龍王，名叫孫陀羅（Sundara）。他的龍宮

【English Translation】 English version The wife of the former resident mantra master asked: 'Virtuous woman! Why is your husband, the mantra master, so anxiously coming and going?' The woman replied: 'Good man! The hail clouds are very strong, and he cannot stop them.' The visiting mantra master replied: 'If your husband's teacher cannot stop them, I should be able to stop them.' His wife replied: 'Very good!' That visiting mantra master immediately took a little water, chanted a mantra and sprinkled it into the sky, and the hail clouds immediately dispersed. At that time, the Brahmins and laypeople in Rajagriha (Wangshecheng) saw this and found it very rare. They all rewarded the mantra master with wealth and said to the mantra master: 'The people living in Rajagriha have great faith in you. Please accept all the rewards.' The former resident mantra master said: 'Why are you giving me gifts?' The people replied: 'Because the hail clouds have dispersed, we are here to offer rewards.' The former resident mantra master said: 'I cannot eliminate the hail clouds. It is the visiting mantra master who can dispel the evil clouds.' At that time, those people took the wealth to the visiting mantra master and said together to the mantra master: 'You should live here, and we will share the tax benefits and provide for you.' The visiting mantra master said: 'Now I will follow your wishes.' Then he stayed and did not leave. At that time, the visiting mantra master set up a mantra method to prohibit those evil clouds from rising again, and the hail rain stopped. The Brahmin laypeople in Rajagriha all thought: 'Because of our blessings, the wind, thunder, hail and rain will no longer fall. Why should we share the tax benefits with that mantra master?' Then they stopped giving it to him. At that time, the visiting mantra master harbored resentment, withdrew his mantra method, and continued on his way. After that, hail rain fell again. The people in the city went to ask the former resident mantra master: 'Where is that visiting mantra master now?' The former resident mantra master replied: 'Because you did not give him benefits, he has already left!' The people all said: 'If he comes again, please tell me immediately.' The mantra master said: 'Okay.' That visiting mantra master gradually moved forward and reached the boundary of Shengjun City (Shengjuncheng). After arriving at that city, he saw King Shengjun (Shengjunwang), stepped forward and respectfully said to the king: 'May the king live long.' After speaking, he said to the king: 'Great King should know! There is a Dragon King named Sundara (Sun Tuo Luo) in your territory. His dragon palace

中，有上妙藥，服者速得其力。愿王視我龍宮。我若得藥，便分與王。」王曰：「婆羅門！彼龍極惡，莫相忤觸，必當害汝。」咒師曰：「大王當知！我有咒力，假令滿贍部洲皆是孫陀羅龍，我猶伏得，不能壞我名字，何況一孫陀羅龍也！大王！王之國內，頗有犯罪合死者不？」王曰：「有。」咒師曰：「可遣此人，向彼龍宮，視我龍處。」時勝軍王即喚罪人，令隨咒師，往彼龍宮視其龍處。爾時罪人即奉王命，與彼咒師至毒龍宮，遙視龍處，云：「彼樹林清謐之處，龍在其中。」咒師見已，前至宮中，取其龍藥，盡力將還，至勝軍王所，分與勝軍王。辭王還國，至王舍城。

時舊咒師見客咒師到已，即告城中。人眾知已，各持供具而來奉贈，白咒師曰：「仁者便可住此，我等咸皆供給。」咒師答曰：「汝等欺負於我，我今不住。」時彼眾人慇勤請住，彼見苦留，即便住此，城中諸人，為加封直。時人法爾，愛盛棄衰、處富驕逸，于自類族取女為妻，未久之間便生一息，名曰小山，復生一女，名為電光。諸婆羅門共與咒師立號，名為孫陀羅，妻名震雹，新婦名為勝輪。既立名已，心懷歡悅，時彼咒師便作是念：「若其令我數止其雹，甚成勞倦，不如作法頓禁雷雹，永不令起。」作是念已，便設禁術，伏其雹雨，

【現代漢語翻譯】現代漢語譯本：其中，有一種上妙的藥物，服用的人能迅速獲得力量。我希望大王能看看我的龍宮。如果我能得到那種藥，就分給大王。」國王說：「婆羅門（Bāluómén，古印度祭司階層）！那條龍非常兇惡，不要與它衝突，它一定會傷害你的。」咒師說：「大王應該知道！我有咒語的力量，即使整個贍部洲（shānbùzhōu，佛教傳說中的四大部洲之一）都是孫陀羅龍（Sūntuóluó lóng，龍名），我也能降伏它們，不能損害我的名聲，更何況只是一條孫陀羅龍呢！大王！在您的國內，有沒有犯了死罪的人？」國王說：「有。」咒師說：「可以派這個人去那個龍宮，看看我的龍在哪裡。」當時，勝軍王（Shèngjūn wáng，人名）立刻叫來罪人，讓他跟隨咒師，前往龍宮檢視龍的所在。當時，罪人立刻遵從國王的命令，與咒師一起到達毒龍宮，遠遠地看著龍的所在，說：「在那片樹林清靜的地方，龍就在那裡。」咒師看見后，走到宮中，取走了龍的藥，盡力帶回來，到了勝軍王那裡，分給了勝軍王。然後向國王告辭，返回自己的國家，到達王舍城（Wángshě chéng，古印度城市名）。當時，舊咒師看到客咒師到來，就告訴了城裡的人。人們知道后，各自拿著供品前來贈送，對咒師說：「仁者可以住在這裡，我們都願意供養您。」咒師回答說：「你們欺負我，我現在不住在這裡。」當時，那些人懇切地請求他留下，他見他們苦苦挽留，就住在了這裡，城裡的人，為他增加了俸祿。當時的人們通常都是這樣，喜愛興盛的，拋棄衰敗的，身處富裕就驕傲放縱，在自己的族類中娶女子為妻，沒過多久就生了一個兒子，名叫小山，又生了一個女兒，名叫電光。各位婆羅門共同為咒師起了個稱號，名叫孫陀羅，妻子名叫震雹，新婦名叫勝輪。起了名字之後，心中充滿喜悅，當時那位咒師就想：「如果讓我一次次地阻止冰雹，實在太勞累了，不如施法術徹底禁止雷雹，永遠不讓它發生。」有了這個想法后，就設定了禁術，降伏了冰雹雨。

【English Translation】 English version: 'Among them, there is a supreme and wonderful medicine, and those who take it will quickly gain its power. I wish the King would look at my Dragon Palace. If I can obtain that medicine, I will share it with the King.' The King said, 'Brahman (Bāluómén, a member of the priestly class in ancient India)! That dragon is extremely evil; do not clash with it, for it will surely harm you.' The sorcerer said, 'Great King, you should know! I have the power of spells, and even if the entire Jambudvipa (shānbùzhōu, one of the four continents in Buddhist cosmology) were full of Sundara Dragons (Sūntuóluó lóng, dragon's name), I could still subdue them and they could not harm my reputation, let alone just one Sundara Dragon! Great King! In your kingdom, are there any criminals who deserve to die?' The King said, 'Yes.' The sorcerer said, 'You can send this person to that Dragon Palace to see where my dragon is.' At that time, King Shengjun (Shèngjūn wáng, personal name) immediately summoned the criminal and ordered him to follow the sorcerer to the Dragon Palace to see where the dragon was. At that time, the criminal immediately obeyed the King's order and went with the sorcerer to the Poison Dragon Palace, looking at the dragon's location from afar, saying, 'In that quiet place in the forest, the dragon is there.' Upon seeing this, the sorcerer went to the palace, took the dragon's medicine, and brought it back with all his might, to King Shengjun, and shared it with King Shengjun. He then bid farewell to the King and returned to his country, arriving at Rajagriha (Wángshě chéng, name of an ancient Indian city).' 'At that time, the old sorcerer, seeing that the guest sorcerer had arrived, informed the people in the city. When the people learned of this, they each brought offerings to present to him, saying to the sorcerer, 'Virtuous one, you can stay here, and we will all provide for you.' The sorcerer replied, 'You have deceived me; I will not stay here now.' At that time, those people earnestly requested him to stay, and seeing their persistent entreaties, he stayed there, and the people in the city increased his salary. At that time, people were naturally like this, loving the prosperous and abandoning the declining, becoming arrogant and indulgent in wealth, taking women from their own clan as wives, and before long, they had a son named Xiaoshan, and a daughter named Dianguang. The Brahmans together gave the sorcerer the title Sundara, his wife was named Zhenbao, and the new bride was named Shenglun. After giving them names, their hearts were filled with joy, and at that time, the sorcerer thought, 'If I were to stop the hail each time, it would be very tiring; it would be better to cast a spell to completely prohibit thunder and hail, so that it would never arise.' Having this thought, he set up a prohibition technique and subdued the hail rain.'

永令不起。時王舍城人眾復相議曰：「我等自福力故，雷雹不降，如何分我稅利與彼客咒師？」作是議已，即斷供給。彼客咒師慳其咒法，子亦不教；樂著嬉戲，自身亦不勤習，所有藥物曾不曬曝，悉皆朽壞。後於異時，欲理其術，尋已忘失。咒師先與王舍城人宿懷嫌恨，伺求其過，遍於異學諸師問言：「有何方便，而得所求稱意之法？」時彼異師或言：「入火即得。」或言：「吃毒。」或云：「自墜高巖。」或云。「以繩繫頸，懸于樹枝。」彼所說法，皆令捨命，不視其法。時彼咒師漸次前行，至竹林精舍，見一苾芻，白言：「聖者！有何方便，所求稱意？」苾芻答曰：「汝可於世尊所出家。」咒師報曰：「令我于彼欲作何事？」苾芻告曰：「汝可於彼盡形修習梵行，禪思讀誦，勤為學問，依教奉行，現身即能滅盡煩惱。若余殘結未盡、身即謝滅，心有所求，于當來世皆得成就。」咒師報曰：「聖者！此事難為。」苾芻告曰：「若不能為者，復有方便。世尊上首苾芻之眾，汝可延請供養飲食。」咒師報曰：「此亦難為，唯愿為我別設方便。」苾芻告曰：「汝可請四大聲聞，盡心供養飲食，當即發願，所求皆得。何以故？四大聲聞，猶如賢瓶，若有求者，皆得隨意。」咒師答曰：「此事可為。」爾時咒師即請四大聲聞

【現代漢語翻譯】現代漢語譯本永不再起（指雷雹等災害）。當時王舍城的人們又互相商議說：『我們因為自身福力的緣故，雷雹才沒有降下，為什麼要分我們的稅收利益給那個外來的咒師呢？』商議完畢，就斷絕了對咒師的供給。那個外來的咒師吝惜他的咒法，連兒子也不教；喜歡嬉戲玩樂，自身也不勤奮練習，所有的藥物也不曬太陽晾曬，全部都朽爛損壞了。後來在其他時候，想要整理他的法術，尋找時卻已經忘記了。咒師先前與王舍城的人們積有嫌隙和怨恨，伺機尋找他們的過失，到處向其他的學派的老師們詢問說：『有什麼方便的法子，可以得到所求如意的方法？』當時那些其他的老師有的說：『進入火中就可以得到。』有的說：『吃毒藥。』有的說：『自己跳下高高的懸崖。』有的說：『用繩子繫住脖子，懸掛在樹枝上。』他們所說的法子，都是讓人捨棄性命，不考慮是否真的有效。當時那個咒師漸漸地向前走，到了竹林精舍（Venuvana-vihara），見到一位比丘（bhiksu），對比丘說：『聖者！有什麼方便的法子，可以使我所求如意？』比丘回答說：『你可以到世尊（Bhagavan）那裡出家。』咒師回答說：『讓我到他那裡去做什麼呢？』比丘告訴他說：『你可以到他那裡盡形壽地修習梵行（brahmacarya），禪思（dhyana）讀誦，勤奮地學習，依照教導奉行，現世就能滅盡煩惱。如果還有殘餘的煩惱沒有滅盡、身體就謝世了，心中有所求，在未來的世間都能成就。』咒師回答說：『聖者！這件事很難做到。』比丘告訴他說：『如果不能做到這件事，還有其他方便的法子。世尊座下的上首比丘們，你可以延請他們供養飲食。』咒師回答說：『這件事也很難做到，只希望你為我另外設一個方便的法子。』比丘告訴他說：『你可以請四大聲聞（Sravaka），盡心供養飲食，當時就發願，所求都能得到。為什麼呢？四大聲聞，猶如賢瓶（kalasa），如果有求取的人，都能隨意得到滿足。』咒師回答說：『這件事可以做到。』當時咒師就去請四大聲聞。

【English Translation】 English version Never to rise again (referring to disasters like hail). At that time, the people of Rajagrha (Rajagrha) again discussed among themselves, saying, 'It is because of our own merit that hail has not fallen. Why should we share our tax revenue with that foreign mantra master?' After this discussion, they cut off the supply to the mantra master. That foreign mantra master was stingy with his mantra methods, not even teaching his son. He enjoyed playing and was not diligent in practicing himself. All his medicines were not sun-dried and were completely rotten. Later, at another time, he wanted to organize his techniques, but he had already forgotten them. The mantra master had previously harbored resentment towards the people of Rajagrha, seeking their faults. He went around asking various teachers of other schools, saying, 'What convenient method is there to obtain the desired and satisfactory result?' At that time, some of those other teachers said, 'Entering fire will achieve it.' Some said, 'Take poison.' Some said, 'Throw yourself off a high cliff.' Some said, 'Tie a rope around your neck and hang it from a tree branch.' The methods they described all involved giving up one's life, without considering whether they were truly effective. At that time, the mantra master gradually proceeded forward and arrived at the Venuvana-vihara (Bamboo Grove Monastery), where he saw a bhiksu (monk). He said to the bhiksu, 'Venerable one! What convenient method is there to make my wishes come true?' The bhiksu replied, 'You can become a monk in the presence of the Bhagavan (World-Honored One).' The mantra master replied, 'What would I do there?' The bhiksu told him, 'You can cultivate brahmacarya (pure conduct) there for the rest of your life, meditate (dhyana) and recite scriptures, diligently study, and practice according to the teachings. In this very life, you can extinguish all afflictions. If there are any remaining afflictions not extinguished and your body perishes, whatever you seek in your heart will be achieved in future lives.' The mantra master replied, 'Venerable one! This is difficult to do.' The bhiksu told him, 'If you cannot do this, there is another convenient method. You can invite the leading bhiksus of the Bhagavan and offer them food.' The mantra master replied, 'This is also difficult to do. I only hope you can devise another convenient method for me.' The bhiksu told him, 'You can invite the Four Great Sravakas (Disciples), offer them food with all your heart, and then make a vow. All your wishes will be fulfilled. Why? The Four Great Sravakas are like kalasa (treasure vases); whoever seeks from them will be satisfied at will.' The mantra master replied, 'This can be done.' At that time, the mantra master invited the Four Great Sravakas.

，以飲食供養。既供養已，即便發願：「我以善根，愿孫陀羅龍王從其本宮，即便滅沒，令我于彼龍宮受生，與王舍事持咒師城人民大眾而作損害。」妻即問夫曰：「仁者作何發願？」夫即答言：「我作如是如是發願。」妻曰：「此愿甚善，愿我當生與君為妻。」其咒師之子，即白父言：「我當爲子。」其女白言：「我當爲女。」其子妻言：「我亦與君為婦。」其咒師等既發願已，歸本房中，即便睡眠。時有五色云起，降注大雨，浸壞墻壁。一時崩倒，爾時咒師並諸家屬，一時滅沒，以願力故生於龍宮，驅舊住孫陀羅龍王，與自眷屬六萬圍繞，而生宮中。其咒師者，因號為孫陀羅龍王、其妻名為震雹、子號為小山、女名電光、新婦名為勝輪。龍法常爾，生即悟解三種宿事：從何舍報生於龍宮？皆由願力。因何發願樂生於此？為欲損壞王舍城人。由斯事故，復作思念：「世間苗生滋盛，方可令滅。為苗生苦耶？謂元未生為苦耶？若滅滋盛者，應甚為苦。」作是念已，喚諸眷屬，總令速往摩揭陀國，降清涼雨，令生苗稼。是諸龍等依命降雨。諸苗茂已，時孫陀羅龍王，乃與六萬龍等，尋至摩揭陀國，一時降雹大如毗梨勒果，摧損苗稼；注瀉大雨，漂流根果悉皆蕩盡。於時摩揭陀國人等各相語言：「今者此龍，乃至稻稈不遺

【現代漢語翻譯】現代漢語譯本以飲食供養（提供食物供養）。既供養已，即便發願（發誓）: 『我以善根（我憑藉善行），愿孫陀羅龍王（Sundara Dragon King）從其本宮（從他的宮殿），即便滅沒（立刻消失），令我于彼龍宮受生（讓我能在那個龍宮裡出生），與王舍事持咒師城（Rajagriha, city of mantra holders）人民大眾而作損害（給那裡的人民帶來損害）。』妻即問夫曰: 『仁者（好人）作何發願？』夫即答言: 『我作如是如是發願。』妻曰: 『此愿甚善（這個願望很好），愿我當生與君為妻（希望我下輩子能做你的妻子）。』其咒師之子（咒術師的兒子），即白父言: 『我當爲子（我來做你的兒子）。』其女白言: 『我當爲女（我來做你的女兒）。』其子妻言: 『我亦與君為婦（我也做你的兒媳）。』其咒師等既發願已，歸本房中，即便睡眠。時有五色云起，降注大雨，浸壞墻壁。一時崩倒，爾時咒師並諸家屬，一時滅沒（死去），以願力故生於龍宮，驅舊住孫陀羅龍王（Sundara Dragon King），與自眷屬六萬圍繞，而生宮中。其咒師者，因號為孫陀羅龍王（Sundara Dragon King）、其妻名為震雹（Hailstorm）、子號為小山（Small Mountain）、女名電光（Lightning Flash）、新婦名為勝輪（Victorious Wheel）。龍法常爾，生即悟解三種宿事（前世的事情）: 從何舍報生於龍宮？皆由願力。因何發願樂生於此？為欲損壞王舍城人。由斯事故，復作思念: 『世間苗生滋盛（世間的莊稼生長茂盛），方可令滅（才可以毀滅）。為苗生苦耶？謂元未生為苦耶？若滅滋盛者，應甚為苦（如果毀滅茂盛的莊稼，應該非常痛苦）。』作是念已，喚諸眷屬，總令速往摩揭陀國（Magadha），降清涼雨，令生苗稼。是諸龍等依命降雨。諸苗茂已，時孫陀羅龍王（Sundara Dragon King），乃與六萬龍等，尋至摩揭陀國（Magadha），一時降雹大如毗梨勒果（haritaki fruit），摧損苗稼；注瀉大雨，漂流根果悉皆蕩盡。於時摩揭陀國（Magadha）人等各相語言: 『今者此龍，乃至稻稈不遺（連稻草都不放過）。』

【English Translation】 English version They offered food as alms. After making the offering, they immediately made a vow: 'By the merit of my good deeds, may Sundara Dragon King (Sundara Dragon King) vanish from his palace, so that I may be born in that dragon palace, and cause harm to the people of Rajagriha, the city of mantra holders.' The wife then asked her husband, 'What vow have you made, good sir?' The husband replied, 'I have made such and such a vow.' The wife said, 'This vow is very good. May I be born as your wife in the next life.' The son of the mantra holder then said to his father, 'I will be your son.' The daughter said, 'I will be your daughter.' The son's wife said, 'I will also be your wife.' After the mantra holders had made their vows, they returned to their rooms and fell asleep. At that time, five-colored clouds arose and poured down heavy rain, which flooded and destroyed the walls. They collapsed all at once. At that time, the mantra holder and his family all died. By the power of their vows, they were born in the dragon palace, drove out the former resident, Sundara Dragon King (Sundara Dragon King), and were born in the palace surrounded by their own retinue of sixty thousand. The mantra holder was then known as Sundara Dragon King (Sundara Dragon King), his wife was named Hailstorm, his son was called Small Mountain, his daughter was named Lightning Flash, and his daughter-in-law was named Victorious Wheel. It is the nature of dragons that they immediately understand three past events upon birth: From what realm did they depart to be born in the dragon palace? All due to the power of their vows. Why did they make vows to be born here? To harm the people of Rajagriha. Because of this, they thought again: 'Only when the crops of the world are flourishing can they be destroyed. Is it suffering for the crops to grow? Or is it suffering for them not to be born at all? If the flourishing crops are destroyed, it should be very painful.' After thinking this, they summoned their retinue and ordered them to quickly go to Magadha (Magadha) and send down cool rain to grow crops. The dragons obeyed the order and sent down rain. After the crops had grown lush, Sundara Dragon King (Sundara Dragon King) and sixty thousand dragons went to Magadha (Magadha) and at once sent down hail as large as haritaki fruit, destroying the crops; they poured down heavy rain, washing away all the roots and fruits. At that time, the people of Magadha (Magadha) said to each other, 'Now this dragon spares even the rice stalks.'

。」因此立名，號為無稻稈龍王。

根本說一切有部毗奈耶藥事卷第四大正藏第 24 冊 No. 1448 根本說一切有部毗奈耶藥事

根本說一切有部毗奈耶藥事卷第五

大唐三藏義凈奉　制譯

內攝頌曰：

王城那蘭陀、　　波吒竹仗林、　弶伽勝峰山、　　響聲薜舍離。

爾時世尊在王舍城羯蘭鐸迦池竹園中。是時未生怨太子由被提婆達多種種擊發而受其語，便加殺害順法父王，自登王位。爾時此王于如來所，欲作種種毀害之事，放一大象名為護財，及惡馬惡狗，令害如來。爾時王母韋提希既聞斯事，即告子言：「汝於世尊所，勿行輕毀，如來恒畏眾生起輕毀行。恐佛世尊離王舍城，此國土中失大利益。由世尊威力故，安伽國及摩揭陀國所有眾生，增長利樂，恒生歡喜。」王聞此語，心懷忿怒，報其母言：「余國土中無有如來，其國豈當滅沒無有眾生？」其母種種方便遮止，亦不迴心。

爾時世尊即作是念：「此未生怨太子作無量罪，我當令此住無根信；今未是時，我今旦往室羅伐城。」作是念已，爾時世尊與聲聞眾，漸次遊行詣室羅伐城，到彼城已，住逝多林給孤獨園。時彼鄰國王等，聞未生怨於世尊所欲行輕毀，如來懼於斯事，離王舍城、詣室羅伐

{ "translations": [ '因此，它被命名為『無稻稈龍王』(Wudao Gan Longwang)。', '', '《根本說一切有部毗奈耶藥事》卷第四', '大正藏第24冊 No. 1448 《根本說一切有部毗奈耶藥事》', '', '', '《根本說一切有部毗奈耶藥事》卷第五', '', '大唐三藏義凈奉旨譯', '', '內攝頌曰：', '', '王舍城(Wang She Cheng)那蘭陀(Nalanda)、波吒(Bota)竹仗林、', '弶伽(Jiangjia)勝峰山、響聲薜舍離(Xiesheli)。', '', '當時，世尊(Shizun)在王舍城(Wang She Cheng)羯蘭鐸迦池(Jielantuojia Chi)竹園中。當時，阿阇世(Ajasatru)太子由於被提婆達多(Tivadatuo)種種煽動而聽從了他的話，便殺害了順法的父王，自己登上王位。當時，這位國王對於如來(Rulai)想要做各種譭謗的事情，放出一頭大象名叫護財(Hucai)，以及惡馬惡狗，讓它們加害如來(Rulai)。當時，王母韋提希(Weitihi)聽到這件事，就告訴她的兒子說：「你對於世尊(Shizun)不要輕慢譭謗，如來(Rulai)總是畏懼眾生做出輕慢譭謗的行為。恐怕佛世尊(Fo Shizun)離開王舍城(Wang She Cheng)，這個國土中就會失去大利益。由於世尊(Shizun)的威力，安伽國(Anguo Guo)和摩揭陀國(Mojietuo Guo)所有的眾生，增長利益安樂，常常生起歡喜。」國王聽到這些話，心中懷著憤怒，回答他的母親說：「其他國土中沒有如來(Rulai)，那些國家難道就會滅亡沒有眾生嗎？」他的母親用各種方法勸阻，也不能使他回心轉意。', '', '當時，世尊(Shizun)就想：「這個阿阇世(Ajasatru)太子造作了無量的罪業，我應當讓他安住于無根信；現在還不是時候，我今天早上前往室羅伐城(Shi Luofa Cheng)。」這樣想了之後，當時世尊(Shizun)與聲聞眾，逐漸地前往室羅伐城(Shi Luofa Cheng)，到達那座城后，住在逝多林給孤獨園(Shiduolin Jiguduyuan)。當時，那些鄰近的國王等，聽到阿阇世(Ajasatru)對於世尊(Shizun)想要進行輕慢譭謗，如來(Rulai)因為害怕這件事，離開了王舍城(Wang She Cheng)，前往室羅伐' ], "english_translations": [ 'Therefore, it was named 『Dragon King Without Rice Stalks』 (Wudao Gan Longwang).', '', 'The Fourth Volume of the Mūlasarvāstivāda-vinaya-vastu', 'Taisho Tripitaka Volume 24, No. 1448, Mūlasarvāstivāda-vinaya-vastu', '', '', 'The Fifth Volume of the Mūlasarvāstivāda-vinaya-vastu', '', 'Translated under Imperial Order by the Tang Dynasty Tripiṭaka Master Yijing', '', 'Summary in Verse:', '', 'Rajagriha (Wang She Cheng), Nalanda (Nalanda), Pāṭa (Bota) Bamboo Staff Grove,', 'Ganges (Jiangjia) Victory Peak Mountain, Resounding Voice Bhiksuni (Xiesheli).', '', 'At that time, the World-Honored One (Shizun) was in the Bamboo Grove at Kalandaka Pond in Rajagriha (Wang She Cheng). At that time, Prince Ajatasatru (Ajasatru), influenced by Devadatta』s (Tivadatuo) various instigations, listened to his words and killed his righteous father, ascending the throne himself. At that time, this king wanted to do all sorts of harm to the Tathagata (Rulai), releasing a large elephant named Protector of Wealth (Hucai), as well as vicious horses and dogs, to harm the Tathagata (Rulai). At that time, Queen Mother Vaidehi (Weitihi), hearing of this matter, told her son, 『Do not be disrespectful or slanderous towards the World-Honored One (Shizun), as the Tathagata (Rulai) is always wary of beings engaging in disrespectful and slanderous actions. I fear that if the Buddha World-Honored One (Fo Shizun) leaves Rajagriha (Wang She Cheng), this country will lose great benefits. Due to the power of the World-Honored One (Shizun), all beings in the Anga Kingdom (Anguo Guo) and Magadha Kingdom (Mojietuo Guo) will increase in benefit and happiness, and constantly generate joy.』 Hearing these words, the king harbored anger in his heart and replied to his mother, 『In other countries there are no Tathagatas (Rulai), would those countries perish and have no beings?』 His mother tried to dissuade him in various ways, but could not change his mind.', '', 'At that time, the World-Honored One (Shizun) thought, 『This Prince Ajatasatru (Ajasatru) has committed immeasurable sins, I should cause him to dwell in rootless faith; now is not the time, I will go to Sravasti (Shi Luofa Cheng) this morning.』 Having thought this, at that time the World-Honored One (Shizun) and the assembly of sravakas gradually proceeded to Sravasti (Shi Luofa Cheng), and upon arriving at that city, resided in the Jeta Grove Anathapindika Garden (Shiduolin Jiguduyuan). At that time, the neighboring kings and others, hearing that Ajatasatru (Ajasatru) intended to be disrespectful and slanderous towards the World-Honored One (Shizun), and that the Tathagata (Rulai), fearing this matter, had left Rajagriha (Wang She Cheng) and gone to Sravasti' ] }

城，今現到彼。鄰國王等即作念言：「彼小國王，父順正法而被殺害，由懷不足，諸天世人共所供養者唯有如來，今此惡人更生輕毀。我等諸國共作種種方便，奪其王位。」是諸王等展轉遣使更相報已，備四種兵，具全甲仗，所謂象兵、馬兵、車兵、步兵，至王舍城，四方苗稼悉被毀壞，周營而住。是時無稻干龍王復降大雹，更加傷損，有五百泉池自然涸竭，天覆無雨，國中饑饉人亦不安，城外流水咸散毒藥。未生怨王大懷劇苦，非人得便，起大疾疫，病死彌甚，送出城門，喪車相及。是時未生怨，情懷無量，百種諸苦惱害身心。由懷憂故，以手拓頰愁嘆而住。時未生怨母韋提希見子憂懷，問曰：「汝何思念？」即報母曰：「百種劇苦悉今來現。」母曰：「我先語汝：實莫輕毀如來世尊，佛無所畏，唯慮輕陵，勿致世尊舍王舍城。若佛舍此，國內即現諸惡徴祥。今此是也。」王曰：「阿母！今復如何？」母曰：「於世尊處應往懺謝。」王曰：「阿母！我實不敢對於世尊親自見面，唯深責恨。」母曰：「汝曾不聞或用栴檀、或以刀斧，於此二人不生異念。設復有人，以凈信心栴檀涂拭，如來於彼不起喜心。設復有人，以諸怒心將刀傷割，如來於彼不起瞋心。」時未生怨王聞母此說，敕喚一臣：「卿即速詣佛世尊處，為我

【現代漢語翻譯】現代漢語譯本城，現在已經兵臨城下。鄰近的國王們就想：『那個小國王，因為遵從正法而被殺害，因為心懷貪慾不知滿足。諸天和世人共同供養的只有如來（Tathagata，佛陀的稱號），現在這個惡人竟然輕視詆譭。我們各國一起想方設法，奪取他的王位。』這些國王們互相派遣使者通報情況后，準備了四種軍隊，配備了全副盔甲武器，也就是象兵、馬兵、車兵、步兵，到達王舍城（Rajagrha，古印度城市），四面八方的莊稼都被摧毀，他們包圍駐紮。當時，無稻干龍王（Anavatapta，傳說中的龍王）又降下大冰雹，更加造成損害，有五百個泉池自然乾涸，天上又不下雨，國內發生饑荒，人們也不得安寧，城外的流水中都被投放了毒藥。阿阇世王（Ajatasatru，古印度國王）非常痛苦，惡鬼也趁機作亂，發生大瘟疫，病死的人非常多，送出城門的喪車絡繹不絕。當時阿阇世王，心中充滿無限的痛苦，各種各樣的苦惱折磨他的身心。因為憂愁的緣故，他用手托著臉頰，愁眉苦臉地嘆息。這時，阿阇世王的母親韋提希（Vaidehi，阿阇世王的母親）看到兒子憂愁的樣子，問道：『你在想什麼？』阿阇世王回答母親說：『各種各樣的痛苦現在都出現了。』韋提希夫人說：『我之前就告訴過你：實在不要輕視詆譭如來世尊（Tathagata，佛陀的稱號），佛陀沒有什麼可怕的，只是擔心被輕視，不要導致世尊捨棄王舍城（Rajagrha，古印度城市）。如果佛陀捨棄這裡，國內就會出現各種不祥的徵兆。現在就是這樣。』阿阇世王說：『母親！現在該怎麼辦？』韋提希夫人說：『應該到世尊那裡去懺悔謝罪。』阿阇世王說：『母親！我實在不敢面對世尊親自見面，只是深深地責備自己。』韋提希夫人說：『你難道沒聽說過，無論是用栴檀（Sandalwood，一種香木）還是用刀斧，對於這兩種行為，如來都不會產生不同的想法。假設有人，用清凈的信心用栴檀塗抹佛身，如來也不會因此而生起歡喜心。假設有人，用憤怒的心將刀割傷佛身，如來也不會因此而生起嗔恨心。』當時，阿阇世王聽到母親這樣說，就命令一個大臣：『你立刻前往佛世尊那裡，替我...』

【English Translation】 English version The city is now under siege. The neighboring kings thought: 'That small king was killed for following the true Dharma (law, teachings), because he was greedy and insatiable. The only one worshiped by gods and humans alike is the Tathagata (the 'Thus Come One', an epithet of the Buddha), but now this evil man is showing contempt and slander. Let us countries work together to find ways to seize his throne.' After these kings exchanged information through envoys, they prepared four types of troops, fully equipped with armor and weapons, namely elephant troops, horse troops, chariot troops, and infantry, and arrived at Rajagrha (ancient Indian city), destroying crops in all directions and encamping around the city. At that time, the Anavatapta (name of a Dragon King) Dragon King also sent down a great hailstorm, causing even more damage, and five hundred springs naturally dried up. There was no rain from the sky, and famine occurred in the country, and the people were not at peace. Poison was put into the flowing water outside the city. King Ajatasatru (ancient Indian king) was in great pain, and evil spirits took the opportunity to cause trouble, and a great plague broke out. Many people died of illness, and the funeral carriages going out of the city gates were continuous. At that time, King Ajatasatru was filled with immeasurable suffering, and all kinds of troubles tormented his body and mind. Because of his sorrow, he rested his cheek on his hand and sighed with a worried expression. At this time, Queen Vaidehi (mother of Ajatasatru), the mother of Ajatasatru, saw her son's worried appearance and asked, 'What are you thinking about?' King Ajatasatru replied to his mother, 'All kinds of suffering have now appeared.' Queen Vaidehi said, 'I told you before: do not despise or slander the Tathagata (the 'Thus Come One', an epithet of the Buddha) World-Honored One. The Buddha has nothing to fear, but is only concerned about being despised. Do not cause the World-Honored One to abandon Rajagrha (ancient Indian city). If the Buddha abandons this place, various inauspicious signs will appear in the country. This is what is happening now.' King Ajatasatru said, 'Mother! What should we do now?' Queen Vaidehi said, 'You should go to the World-Honored One to repent and apologize.' King Ajatasatru said, 'Mother! I really dare not face the World-Honored One in person, I only deeply blame myself.' Queen Vaidehi said, 'Have you not heard that whether it is with sandalwood (a type of fragrant wood) or with an axe, the Tathagata does not have different thoughts about these two actions. Suppose someone uses pure faith to smear the Buddha's body with sandalwood, the Tathagata will not feel joy because of it. Suppose someone uses anger to cut the Buddha's body with a knife, the Tathagata will not feel anger because of it.' At that time, King Ajatasatru heard his mother say this, and ordered a minister: 'You go immediately to the Buddha World-Honored One, and on my behalf...'

頂禮，起居如來。尊體輕利調適安不？復啟此言：『子有過患，父亦不見，唯愿世尊慈悲哀愍，詣王舍城。若佛不至，國當滅盡。』」臣白王曰：「如是！如是！」臣依王敕，即往室羅伐城，到世尊處，頂禮佛足，而白佛言：「未生怨王起居如來，具說如上。」佛言：「王及汝身鹹得安樂。」使者白佛：「未生怨王復啟世尊：『子有過患，父亦不見其惡，唯愿世尊慈悲哀愍，詣王舍城。若佛不至，國當滅盡。』」佛即默然納受。是時大臣見佛默然，便退而去。

爾時世尊舍室羅伐城，與諸苾芻漸漸遊行，往至摩揭陀國界首，以佛威力，諸風神王起妙和風，吹去毒水悉令涸乾；諸水神王皆涌八功德水，泉池溢滿，空注甘雨；信佛善神，咸驅疫鬼，疾死休息。四方兵眾聞佛入界，各自退還，國內諸人貨易交會。外國聞已，更將種種貨物互相賣買，國內豐足，街坊巷曲人眾慶嘆如來威德，諸餘外道皆悉默然，低屈而住，是諸人眾甚大歡喜。時摩揭陀國王韋提希子未生怨王，聞佛世尊至摩揭陀國界，心大歡喜，命諸臣佐，告言：「汝等可於衢路寬二里半來，清凈灑掃除諸瓦石，以栴檀香水，灑其道路。復以種種上妙繒彩，奇麗莊嚴。王舍城中燒美名香，散諸雜花，祗待世尊。」是諸臣佐受王教已，廣大莊飾王舍城中及諸

【現代漢語翻譯】現代漢語譯本：頂禮，問候如來。您的身體是否輕安適調？我再次稟告：『兒子犯下過錯，父親卻看不見，唯愿世尊慈悲憐憫，前往王舍城。如果佛陀不來，國家將要滅亡。』」我稟告國王說：「是的！是的！」我遵從國王的命令，立即前往室羅伐城（Śrāvastī），到達世尊處，頂禮佛足，稟告佛陀說：「未生怨王（Ajātaśatru）問候如來，詳細情況如上所述。」佛陀說：「國王和你自身都能夠得到安樂。」使者稟告佛陀：「未生怨王再次稟告世尊：『兒子犯下過錯，父親卻看不見他的惡行，唯愿世尊慈悲憐憫，前往王舍城。如果佛陀不來，國家將要滅亡。』」佛陀隨即默然接受。當時大臣見佛陀默然，便退了下去。這時，世尊離開室羅伐城，與眾比丘（bhikṣu）慢慢地行進，到達摩揭陀國（Magadha）的邊界。憑藉佛陀的威力，諸風神王興起美妙的和風，吹走毒水，使其全部乾涸；諸水神王都涌出具有八功德的水，泉水池塘溢滿，空中降下甘甜的雨水；信仰佛陀的善神，驅趕瘟疫鬼，使疾病死亡停止。四方軍隊聽到佛陀進入國境，各自退回，國內的人們進行貨物交易。外國聽到這個訊息后，又將各種貨物拿來互相買賣，國內豐足，街坊巷陌的人們慶賀讚歎如來的威德，其餘的外道都沉默不語，低頭屈服，這些人們非常歡喜。當時摩揭陀國王韋提希子未生怨王，聽到佛陀世尊到達摩揭陀國界，心中非常歡喜，命令各位臣佐，告訴他們說：「你們可以在道路上清理出寬二里半的道路，清掃乾淨，清除瓦礫石頭，用栴檀香水，灑在道路上。再用各種上妙的繒彩，奇麗地進行莊嚴。在王舍城中焚燒美好的名香，散佈各種雜花，恭敬地等待世尊。」各位臣佐接受國王的命令后，廣闊地莊飾王舍城中以及

【English Translation】 English version: I prostrate and pay respects to the Tathāgata. Is your body light, comfortable, and well-adjusted? I further report: 『The son has committed faults, but the father does not see them. I only wish that the World-Honored One would have compassion and pity and go to Rājagṛha (王舍城, city of kings). If the Buddha does not come, the country will be destroyed.』」 The minister reported to the king, saying, 「Yes! Yes!」 The minister, following the king』s command, immediately went to Śrāvastī (室羅伐城, a major city in ancient India), arrived at the World-Honored One』s place, prostrated at the Buddha』s feet, and reported to the Buddha, saying, 「King Ajātaśatru (未生怨王, the king who had not yet been born as an enemy) inquires after the Tathāgata, and the details are as above.」 The Buddha said, 「May the king and yourself both attain peace and happiness.」 The messenger reported to the Buddha, 「King Ajātaśatru again reports to the World-Honored One: 『The son has committed faults, but the father does not see his evil deeds. I only wish that the World-Honored One would have compassion and pity and go to Rājagṛha. If the Buddha does not come, the country will be destroyed.』」 The Buddha then silently accepted. At that time, the minister, seeing the Buddha』s silence, then withdrew and departed. At this time, the World-Honored One left Śrāvastī, gradually traveling with the bhikṣus (苾芻, Buddhist monks), and arrived at the border of the Magadha (摩揭陀國, an ancient Indian kingdom). By the Buddha』s power, the wind-god kings stirred up wonderful and harmonious winds, blowing away the poisonous waters, causing them all to dry up; the water-god kings all caused water with eight merits to spring forth, the springs and ponds overflowing, and sweet rain pouring down from the sky; the good gods who believed in the Buddha drove away the plague demons, causing disease and death to cease. The armies from the four directions, hearing that the Buddha had entered the border, each retreated, and the people within the country engaged in the exchange of goods. Foreign countries, hearing this news, brought various goods to buy and sell with each other, the country became prosperous, and the people in the streets and alleys celebrated and praised the Tathāgata』s majestic virtue, while the other heretics all remained silent, bowing their heads in submission, and these people were greatly delighted. At that time, King Ajātaśatru, the son of Vaidehi, the king of Magadha, hearing that the Buddha, the World-Honored One, had arrived at the border of the Magadha kingdom, was greatly pleased, and commanded his ministers and assistants, telling them, 「You may clear a road two and a half li wide on the roads, clean it thoroughly, remove the tiles and stones, and sprinkle the roads with sandalwood-scented water. Then, use various supreme and wonderful silks and satins to decorate it beautifully. Burn fine incense in Rājagṛha, scatter various mixed flowers, and respectfully await the World-Honored One.」 After the ministers and assistants received the king』s command, they extensively decorated Rājagṛha and

衢路。時摩揭陀國主韋提希子未生怨王，以自威力，將四部兵，往迎世尊。是故世尊調伏圍繞，時未生怨王與無量百千諸天，隨世尊后詣王舍城。欲入城時，世尊已舉右腳才入門閫，爾時大地六種振動，乃至邊涌中沒；於此世界，光明照耀，乃至幽冥之間現大光明；諸天空中，于佛頂上雨種種花，所謂嗢缽羅花、拘物頭花、分陀利花，復散栴檀鬱金香末，及曼陀羅花、摩訶曼陀羅花，並諸天衣。如來入城之時，現此種種奇特異相，諸小街巷自然寬廣，諸小樹林便即增長，其高大者復自低枝，像馬牛鳥隨其類音揚聲大喜，及諸器物自然振吼，盲者得見、聾者能聽、啞者能語，不完具者咸皆具足，有昏醉者悉得醒寤，諸食毒者亦復消除，怨害之人俱生慈心，若有懷妊皆即誕生曾無苦痛，獄囚繫禁枷鎖杻械自然解脫，貧窮困乏獲諸財寶。有一鄔波索迦，既見如是種種利益，便說頌言：

「世尊所游國，　　彼國無諸畏，　饑饉及他軍，　　風雨常調順。　人眾咸修福，　　安樂悉無憂，　百千希有事，　　斯處皆成就。」

爾時世尊入王舍城，安慰大眾，無不蒙益，世尊即還竹林精舍。爾時摩揭陀國韋提希子未生怨王，即詣佛所，頂禮雙足，廣說乃至世尊示教利喜已，默然而住。是時摩揭陀國韋提希子未生怨

【現代漢語翻譯】現代漢語譯本衢路（四通八達的道路）。當時摩揭陀國（古印度十六雄國之一）的國王韋提希子（Vaidehi's son）阿阇世王（Ajatasatru），憑藉自己的威力，率領四部軍隊，前去迎接世尊（釋迦牟尼佛）。因此，世尊被眾人調伏圍繞，當時阿阇世王與無量百千諸天，跟隨著世尊之後前往王舍城（Rajagrha）。將要進入城門時，世尊剛抬起右腳踏入門檻，當時大地發生六種震動，甚至出現邊沿涌起而中心陷落的景象；在這個世界，光明照耀，甚至在幽暗之處也顯現出巨大的光明；諸天在空中，于佛的頭頂上降下種種花，即嗢缽羅花（utpala，青蓮花）、拘物頭花（kumuda，白睡蓮）、分陀利花（pundarika，白蓮花），又散佈栴檀（candana，檀香）鬱金香末，以及曼陀羅花（mandarava，天界的紅色花）、摩訶曼陀羅花（maha-mandarava，大曼陀羅花），以及諸天衣。如來（Tathagata，佛的稱號）進入城池的時候，顯現出這種種奇特異相，各條小街小巷自然變得寬廣，各處小樹林隨即生長，那些高大的樹木又自己降低枝條，像、馬、牛、鳥隨著各自的類別發出聲音，揚聲大喜，以及各種器物自然發出震響，盲人能夠看見、聾人能夠聽見、啞人能夠說話，不完整的人都變得完整，昏迷醉酒的人都醒悟過來，吃過毒物的人也消除了毒性，相互怨恨的人都生起慈悲之心，如果有懷孕的人都立即生產而沒有痛苦，監獄裡的囚犯所戴的枷鎖刑具自然解脫，貧窮困乏的人獲得了各種財寶。有一位優婆塞（upasaka，在家男居士），見到如此種種利益，便說了這首偈頌：『世尊所遊歷的國家，那個國家沒有各種畏懼，饑荒以及其他軍隊的侵擾，風調雨順。人們都修習福德，安樂而沒有憂愁，成百上千稀有之事，都在這個地方成就。』當時世尊進入王舍城，安慰大眾，沒有誰不蒙受利益，世尊隨即返回竹林精舍（Veluvana-vihara）。當時摩揭陀國的韋提希子阿阇世王，就前往佛的住所，頂禮佛的雙足，詳細陳述，乃至世尊開示教導使他受益歡喜之後，默默地站在一旁。這時摩揭陀國的韋提希子阿阇世王

【English Translation】 English version At the crossroads. At that time, King Ajatasatru (Ajatasatru), the son of Vaidehi (Vaidehi's son), the ruler of the kingdom of Magadha (one of the sixteen great kingdoms of ancient India), using his own power, led the four divisions of his army to welcome the World-Honored One (Sakyamuni Buddha). Therefore, the World-Honored One was subdued and surrounded by the assembly. At that time, King Ajatasatru, along with countless hundreds of thousands of devas (devas, gods), followed the World-Honored One to Rajagrha (Rajagrha). As he was about to enter the city gate, the World-Honored One had just lifted his right foot to step over the threshold, when the earth shook in six ways, even to the point where the edges rose up and the center sank down; in this world, light shone brightly, even in the darkest places, great light appeared; the devas in the sky rained down various kinds of flowers upon the Buddha's head, namely utpala (utpala, blue lotus), kumuda (kumuda, white water lily), and pundarika (pundarika, white lotus), and also scattered sandalwood (candana, sandalwood) and turmeric powder, as well as mandarava (mandarava, heavenly red flower) and maha-mandarava (maha-mandarava, great mandarava), along with heavenly garments. When the Tathagata (Tathagata, title of the Buddha) entered the city, these various extraordinary signs appeared; the small streets and alleys naturally became wider, the small groves of trees immediately grew taller, and the tall trees lowered their branches; elephants, horses, cattle, and birds, each according to their kind, raised their voices in great joy, and various objects naturally vibrated and roared; the blind were able to see, the deaf were able to hear, the mute were able to speak, and those who were incomplete were all made whole; those who were confused and drunk were all awakened, those who had eaten poison were also cured, those who harbored resentment towards each other gave rise to compassion, and those who were pregnant gave birth immediately without pain, the prisoners in jail were freed from their shackles and fetters, and the poor and destitute obtained various treasures. There was a upasaka (upasaka, lay male devotee) who, seeing such benefits, spoke this verse: 'In the country where the World-Honored One travels, that country has no fears, no famine or foreign armies, and the wind and rain are always in harmony. The people all cultivate blessings, are peaceful and without sorrow, and hundreds of thousands of rare events are accomplished in this place.' At that time, the World-Honored One entered Rajagrha, comforting the assembly, and no one failed to benefit. The World-Honored One then returned to the Veluvana-vihara (Veluvana-vihara). At that time, King Ajatasatru, the son of Vaidehi of the kingdom of Magadha, went to the Buddha's abode, prostrated himself at the Buddha's feet, and spoke in detail, until the World-Honored One taught and benefited him, and then stood silently to one side. At this time, King Ajatasatru, the son of Vaidehi of the kingdom of Magadha

王，聞佛所說種種正法歡喜踴躍，悉皆信受，即從坐起，整理衣服，合掌恭敬，至心頂禮而白佛言：「唯愿世尊慈悲受請，及苾芻眾，於三月中受我支伐羅，並諸飲食，兼坐臥具。若有疾病，奉上湯藥，一切資具無有闕乏。」於時世尊默然受請。未生怨王既知世尊默然受請，便起頂禮佛足，歡喜而退。還其本宮，營辦供具，於三月中，支伐羅及以種種飲食湯藥，坐臥資具，供養世尊並苾芻眾，無有闕少。是時王舍城中信心天神，見王如是廣為供養，所有行疫災鬼並皆趁逐，經于那地迦村過，直至廣嚴城中乃便停住。其城人眾，悉皆遭疫，死者極多。于衢路中，送屍靈輿相繼不絕。時彼城中有一婆羅門，名曰都末羅，于其夢中乃見廣嚴城內善神告言：

「世尊調御師，　　人天最尊上；　若來至此城，　　災害必消散。」

其婆羅門聞是語已，至明清旦，即告城中諸居士栗姑毗等：「我于夢中，見如是事。」彼諸人眾聞此語已，各作是言：「應作何法，復遣何人迎請世尊，至此城中安居三月，嚴飾供養得除災害？」諸居士等告都末羅曰：「汝可自往迎請世尊，余無堪者。」是都末羅作如是念：「我往佛所，頂禮佛足。白言：『世尊！起居輕利、少病少惱、安樂而住。廣嚴城內諸居士等，遣我迎來，此請世尊救

【現代漢語翻譯】現代漢語譯本：國王聽到佛陀所說的種種正法，歡喜踴躍，完全信受，立即從座位上站起來，整理好衣服，合掌恭敬，至誠頂禮，對佛陀說：『唯愿世尊慈悲接受我的邀請，以及所有比丘眾，在三個月內接受我的袈裟（支伐羅），以及各種飲食，還有坐臥用具。如果有人生病，我將奉上湯藥，一切資具都不會缺少。』當時，世尊默然接受了邀請。未生怨王知道世尊默然接受邀請后，便起身頂禮佛足，歡喜地退回。回到自己的宮殿，準備供養的物品，在三個月內，用袈裟以及各種飲食湯藥，坐臥用具，供養世尊和比丘眾，沒有絲毫缺少。這時，王舍城中具有信心的天神，看到國王如此廣泛地進行供養，所有傳播瘟疫的災鬼都紛紛逃離，經過那地迦村，一直到廣嚴城才停下來。廣嚴城中的人們，都遭受了瘟疫，死去的人非常多。在道路上，運送屍體的靈車接連不斷。當時，那個城中有一位婆羅門，名叫都末羅（Dummala），在他的夢中，廣嚴城內的善神告訴他：『世尊調御師，人天最尊上；若來至此城，災害必消散。』那位婆羅門聽到這些話后，到了第二天清晨，就告訴城中的各位居士，如栗姑毗（Licchavi）等：『我在夢中，看到了這樣的事情。』那些人們聽到這些話后，各自說道：『應該做什麼法事，又派遣什麼人去迎接世尊，到這座城中安居三個月，用莊嚴的供養來消除災害？』各位居士對都末羅說：『你可以親自去迎接世尊，沒有其他人能勝任了。』這位都末羅這樣想：『我前往佛陀那裡，頂禮佛足。稟告說：『世尊！起居輕快、少病少惱、安樂而住。廣嚴城內的各位居士等，派遣我前來迎接，懇請世尊救

【English Translation】 English version: The king, hearing the various true Dharmas spoken by the Buddha, rejoiced and was greatly delighted, accepting them all with faith. He immediately rose from his seat, arranged his robes, joined his palms in reverence, and prostrated himself with utmost sincerity, saying to the Buddha: 'May the World-Honored One, with compassion, accept my invitation, as well as that of the assembly of Bhikshus (monks), to receive my Kashaya robe (civara) for three months, along with various foods, as well as sitting and sleeping mats. If anyone is ill, I will offer medicine, and all necessities will be provided without lack.' At that time, the World-Honored One silently accepted the invitation. King Ajatasatru (Weisheng Yuan Wang) knowing that the World-Honored One had silently accepted the invitation, arose and prostrated himself at the Buddha's feet, and joyfully withdrew. Returning to his palace, he prepared offerings, and for three months, with Kashaya robes, various foods and medicines, sitting and sleeping mats, he provided for the World-Honored One and the assembly of Bhikshus, without any deficiency. At this time, the faithful Devas (gods) in Rajagriha (Wang She Cheng), seeing the king making such extensive offerings, chased away all the epidemic-spreading demons, who passed through the village of Nadika (Na Di Jia Cun) and stopped only at the great city of Vaishali (Guang Yan Cheng). The people of that city were all afflicted with plague, and many died. On the roads, funeral carriages carrying corpses followed one another without end. At that time, in that city, there was a Brahmin named Dummala (Du Mo Luo), who in his dream saw the good spirit within the city of Vaishali telling him: 'The World-Honored One, the tamer, The most honored of humans and Devas; If he comes to this city, Calamities will surely be dispelled.' Having heard these words, the Brahmin, at dawn the next morning, told the lay practitioners in the city, such as the Licchavis (Li Gu Pi): 'In my dream, I saw such a thing.' Those people, hearing these words, each said: 'What Dharma practice should we perform, and whom should we send to welcome the World-Honored One, to reside in this city for three months, and with solemn offerings, eliminate the disaster?' The lay practitioners said to Dummala: 'You should go yourself to welcome the World-Honored One, for no one else is capable.' This Dummala thought thus: 'I will go to the Buddha, prostrate myself at his feet, and say: 'World-Honored One! May you be well and at ease, with few illnesses and afflictions, and dwell in peace. The lay practitioners in the city of Vaishali have sent me to welcome you, beseeching the World-Honored One to save

諸人眾。世尊不赴，彼城人眾咸悉滅亡，不久當盡。』」作是念已，時婆羅門都末羅報居士言：「摩揭陀國韋提希子未生怨王，長夜好殺，為性暴惡怨害極多；我若迎佛，必是害我。」彼居士眾便說頌曰：

「兩國為怨敵，　　有使不拘留，　何況如來使，　　而能有傷損？」

是時都末羅作吉祥善法，漸次而行至王舍城。疲乏息已，即往佛所，歡喜問訊，退坐一面具白佛言：「薜舍離城諸居士眾，頂禮世尊雙足，慰問如來，少病少惱、起居輕利、安樂住不？」世尊告曰：「汝及薜舍離人，得安穩耶？」都末羅白言：「唯愿世尊往薜舍離城，如其世尊舍而不往，其城不久人眾凋亡，空有殘名，誰之止住？」世尊告曰：「我及於此諸聲聞眾，為王請留安居三月，種種資具而為供養，汝可見王具陳其事。王若許之，我即當往。」時都末羅聞佛語已，遣使還國，具陳佛語。彼諸人眾，共然佛語，復遣使來，令都末羅指摩揭陀國未生怨王所，傳我等言，而慰問曰：「少病少惱、起居輕利、安樂住不？作是請言：『唯愿大王許如來往薜舍離城，王若不許世尊往者，薜舍離城不久磨滅，空有殘名而無人眾。』」是時都末羅布盧呬多作如是念：「我今為當先見大王？為當先見大臣？」復作是念：「此先有教，不應先見王者

【現代漢語翻譯】現代漢語譯本『諸位，如果世尊不前往，毗舍離城的人民將會全部滅亡，不久就會消失殆盡。』這樣想著，當時婆羅門都末羅告訴居士們：『摩揭陀國的韋提希子阿阇世王（Ajatasattu，未生怨王），長久以來喜好殺戮，天性暴虐，結怨極多；我如果迎接佛陀，必定會遭到他的傷害。』那些居士們便說了這首偈頌：『兩國之間互為仇敵，有使者尚且不被拘留，更何況是如來的使者，怎麼可能會受到傷害呢？』當時都末羅做了吉祥的善事，逐漸前行到達王舍城。休息消除疲勞后，就去拜見佛陀，歡喜地問候，然後退坐在一旁，詳細地稟告佛陀說：『毗舍離城的各位居士，頂禮世尊的雙足，慰問如來，祝願您少病少惱、起居輕便、安樂居住！』世尊告訴他說：『你和毗舍離的人民，都安穩嗎？』都末羅回答說：『唯愿世尊前往毗舍離城，如果世尊捨棄而不去，那座城市不久就會人煙凋零，只剩下空虛的名號，還有誰會居住在那裡呢？』世尊告訴他說：『我和這裡的各位聲聞弟子，因為國王的邀請而留在這裡安居三個月，國王以各種各樣的資具來供養我們，你可以去見國王，詳細地陳述這件事。如果國王允許，我就可以前往。』當時都末羅聽了佛陀的話后，派遣使者返回自己的國家，詳細地陳述了佛陀的話。那些人民，都贊同佛陀的話，又派遣使者前來，讓都末羅去向摩揭陀國的阿阇世王轉達他們的話，並慰問說：『祝願您少病少惱、起居輕便、安樂居住！』並這樣請求說：『唯愿大王允許如來前往毗舍離城，大王如果不允許世尊前往，毗舍離城不久就會磨滅，只剩下空虛的名號而沒有人眾。』當時都末羅布盧呬多這樣想：『我現在應該先去見大王呢？還是應該先去見大臣呢？』他又這樣想：『應該先去見大臣，因為大臣之前有教令。』

【English Translation】 English version 『Everyone, if the World-Honored One does not go, the people of Vaishali will all perish and soon be completely destroyed.』 Thinking this, the Brahmin Dumala then said to the laypeople: 『King Ajatasattu (Ajatasattu, meaning 'unborn enemy') of Magadha, son of Vaidehi, has long been fond of killing, is by nature violent, and has made many enemies; if I were to welcome the Buddha, he would surely harm me.』 The laypeople then spoke this verse: 『Two countries are enemies, Yet envoys are not detained, How much less the Tathagata』s envoy, Could he be harmed?』 At that time, Dumala performed auspicious good deeds and gradually traveled to Rajagriha. After resting and recovering from his fatigue, he went to see the Buddha, joyfully greeted him, and then sat down to one side and reported to the Buddha in detail: 『The laypeople of Vaishali bow at the feet of the World-Honored One, send their greetings to the Tathagata, and wish you few illnesses, little distress, ease of movement, and peaceful dwelling!』 The World-Honored One said to him: 『Are you and the people of Vaishali well?』 Dumala replied: 『May the World-Honored One please go to Vaishali; if the World-Honored One abandons and does not go, that city will soon be desolate, with only an empty name remaining, and who will dwell there?』 The World-Honored One said: 『I and these disciples of the Shravakas are staying here for three months at the invitation of the king, who is providing us with various necessities as offerings. You may go and see the king and explain this matter in detail. If the king permits, I will then go.』 At that time, after Dumala heard the Buddha's words, he sent a messenger back to his country to report the Buddha's words in detail. Those people all agreed with the Buddha's words and sent another messenger to have Dumala convey their words to King Ajatasattu of Magadha, and they inquired, saying: 『May you have few illnesses, little distress, ease of movement, and peaceful dwelling!』 And they requested, saying: 『May the Great King please allow the Tathagata to go to Vaishali; if the Great King does not allow the World-Honored One to go, Vaishali will soon be destroyed, with only an empty name and no people.』 At that time, Dumala Brulohita thought: 『Should I see the Great King first? Or should I see the ministers first?』 He thought again: 『I should see the ministers first, because they had a previous decree.』

，需求大臣。王設處分，臣亦能破。是故我今先見大臣。」參事未久，大臣便問：「何緣得來？」都末羅報曰：「我今為請如來，要須白王，愿仁助我白王。」臣曰：「如是。王若問時，我必當助。」時都末羅即詣摩羯陀國韋提希子未生怨王所，到已便用吉祥讚頌，而贊其王，退住一面。白大王曰：「薜舍離人眾問訊大王：少病少惱、起居輕利、安樂住不？」王報都末羅曰：「彼諸人等，並安樂耶？」時都末羅復白王曰：「薜舍離人眾共作是言：『愿許如來向薜舍離城，大王若不許如來向薜舍離城者，此城不久磨滅，空有殘名。』」大王報曰：「我每作是念：『薜舍離城愿早磨滅，是我先意。』」王作語已，時都末羅即便退還。是時大臣前白王曰：「世尊豈有舍一有情令得苦難？」王曰：「仁者！不也。」「若不如此言，謂大王於世尊處而不恭敬。縱令大王許與不許，世尊為利眾生故，必往薜舍離城。」王曰：「佛意非我所知，若爾應喚都末羅來。」大臣奉命，便速喚來。王告都末羅曰：「汝立誓言，若能如我供養恭敬世尊，如是作者。我當隨許。」時都末羅聞此語已，速令往薜舍離城，報彼人眾，具陳王語。彼既聞已，報使者曰：「王獨一身，由能供養。我等人眾，豈不能為？唯愿世尊來詣薜舍離城，我等眾人最勝

【現代漢語翻譯】現代漢語譯本：『我需要一位大臣。如果國王有所安排，這位大臣也能打破（困局）。因此，我今天先去見大臣。』參與政事不久，大臣便問：『你從哪裡來？』都末羅回答說：『我今天是爲了邀請如來，需要稟告國王，希望您能幫助我稟告國王。』大臣說：『好的。如果國王問起，我一定會幫助你。』當時，都末羅立即前往摩揭陀國（Magadha）韋提希子（Vaidehi Putra）阿阇世王（Ajatasatru）那裡，到達后便用吉祥的讚頌語讚美國王，然後退到一旁站立。他稟告國王說：『毗舍離（Vaishali）的人民向大王問候：祝您少病少惱、起居輕便、安樂居住！』國王回答都末羅說：『他們那些人，都安樂嗎？』當時，都末羅又稟告國王說：『毗舍離的人民共同說：『希望允許如來到毗舍離城，大王如果不允許如來到毗舍離城，這個城市不久就會磨滅，只剩下殘存的名聲。』』大王回答說：『我常常這樣想：『希望毗舍離城早點磨滅，這是我一直以來的想法。』』國王說完這些話后，都末羅就退了回去。這時，大臣上前稟告國王說：『世尊（Bhagavan）難道會捨棄一個有情（sentient being）而讓他遭受苦難嗎？』國王說：『仁者！不會的。』『如果不這樣說，就說明大王對世尊不夠恭敬。即使大王允許或不允許，世尊爲了利益眾生，一定會前往毗舍離城。』國王說：『佛（Buddha）的心意不是我所能知道的，如果是這樣，應該叫都末羅來。』大臣奉命，立即叫來了都末羅。國王告訴都末羅說：『你立下誓言，如果能像我一樣供養恭敬世尊，如果能做到這樣，我就答應。』當時，都末羅聽到這些話后，立即派人前往毗舍離城，將國王的話全部告訴了那裡的人民。他們聽了之後，回覆使者說：『國王獨自一人，尚且能夠供養。我們這些人，難道不能做到嗎？只希望世尊來到毗舍離城，我們這些人一定能做到最殊勝的供養。』

【English Translation】 English version: 'I need a minister. If the king makes arrangements, the minister can also break (the deadlock). Therefore, I will see the minister first today.' Not long after participating in the affairs of state, the minister asked, 'Where did you come from?' Dummala replied, 'Today I am here to invite the Tathagata (Thus Come One), and I need to inform the king. I hope you can help me inform the king.' The minister said, 'Okay. If the king asks, I will definitely help you.' At that time, Dummala immediately went to King Ajatasatru (Unborn Enemy), the son of Vaidehi (Vaidehi Putra), in the kingdom of Magadha (Magadha). After arriving, he used auspicious praises to praise the king, and then retreated to stand aside. He reported to the king, 'The people of Vaishali (Vaishali) send their greetings to the great king: May you have few illnesses and few worries, may your movements be light and easy, and may you live in peace!' The king replied to Dummala, 'Are those people all at peace?' At that time, Dummala again reported to the king, 'The people of Vaishali jointly say: 'We hope to allow the Tathagata to come to the city of Vaishali. If the great king does not allow the Tathagata to come to the city of Vaishali, this city will soon be destroyed, leaving only a remnant of its name.'' The great king replied, 'I often think: 'I hope the city of Vaishali will be destroyed sooner rather than later; this has been my intention all along.'' After the king said these words, Dummala retreated. At this time, the minister stepped forward and reported to the king, 'Would the Bhagavan (Blessed One) abandon a sentient being (sentient being) and cause him to suffer?' The king said, 'Virtuous one! No.' 'If you don't say so, it means that the great king is not respectful enough to the Bhagavan. Even if the great king allows or does not allow it, the Bhagavan will definitely go to the city of Vaishali for the benefit of sentient beings.' The king said, 'The Buddha's (Buddha) intention is not something I can know. If that's the case, Dummala should be summoned.' The minister obeyed the order and immediately summoned Dummala. The king told Dummala, 'Make a vow that if you can offer and respect the Bhagavan as I do, if you can do this, I will agree.' At that time, after hearing these words, Dummala immediately sent someone to the city of Vaishali to tell the people there all the king's words. After they heard it, they replied to the messenger, 'The king alone is able to make offerings. How can we, these people, not be able to do it? We only hope that the Bhagavan will come to the city of Vaishali, and we, these people, will certainly be able to make the most excellent offerings.'

供養，愿王隨喜。」使者承此語已，還報都末羅。是時都末羅具陳白王。爾時未生怨王親詣佛所，頂禮世尊雙足，退坐一面，而白佛言：「世尊！我盡命存，供養世尊及聲聞眾。然而世尊常為利益諸有情故，不受我請。唯愿世尊受我一日微請。」爾時世尊默然受請。時未生怨王知世尊默然受已，從坐而起，退還本宮。時未生怨王于其夜中，廣辦清凈飲食，至晨朝時，令使往詣佛所，告言：「時至。」佛既知已，洗手收缽，赴王請食。王自持金鉼，於世尊所，作如是語：「唯愿世尊調伏所有惡龍藥叉。大德！此無藁龍王，於我多時而為損害，非怨而怨、非仇而仇、非逆而逆，已生未生苗稼皆被損壞。唯愿世尊起慈悲心，為調伏無藁龍王。」世尊默然受請，又與未生怨王，施誦咒愿，卻還住處。

爾時佛告具壽阿難陀曰：「我今欲往波吒離邑，汝可隨我。」「唯然世尊，我願隨從。」爾時世尊于摩揭陀人間遊行，漸次行至波吒離邑，到制多所，即于彼住。時彼村邑婆羅門居士等，聞佛世尊遊行至此波吒離制多所，於時人民互相告報，一時雲集往詣佛所，頂禮雙足，退坐一面。佛即告曰：「汝等當知！若放逸者，有五過失。何等為五？一者此婆羅門居士，以放逸故互相鬥諍，以是因緣向官論列，由是財物悉皆散失，此

【現代漢語翻譯】現代漢語譯本：使者帶著這句話回去稟報都末羅。當時，都末羅將情況全部稟告了國王。那時，阿阇世王（Ajatasattu，未生怨王）親自前往佛陀處，頂禮世尊雙足，退到一旁坐下，對佛陀說：『世尊！我盡我一生供養世尊及聲聞眾。然而，世尊總是爲了利益一切有情眾生，不接受我的邀請。唯愿世尊接受我一天的微薄供養。』當時，世尊默然接受了邀請。阿阇世王知道世尊默然接受后，從座位上起身，退回自己的宮殿。阿阇世王在那天晚上，準備了豐盛清凈的飲食，到了早晨，派使者前往佛陀處，告知說：『時間到了。』佛陀知道后，洗手收缽，前往國王處應供。國王親自拿著金盤，在世尊面前，這樣說道：『唯愿世尊調伏所有惡龍藥叉（Yaksa，夜叉）。大德！這無藁龍王（Apalala，阿波羅羅龍王），長期以來對我造成損害，無怨生怨、無仇生仇、無逆生逆，已經生長和未生長的莊稼都被破壞。唯愿世尊發起慈悲心，為我調伏無藁龍王。』世尊默然接受了請求，又為阿阇世王施以誦咒祝願，然後返回住處。當時，佛陀告訴具壽阿難陀（Ananda，阿難陀）說：『我現在想去波吒離邑（Pataliputra，華氏城），你可以跟隨我。』『是的，世尊，我願意跟隨。』當時，世尊在摩揭陀國（Magadha，摩揭陀）境內游化，逐漸行至波吒離邑，到達制多（Caitya，支提，佛塔）處，就在那裡住下。當時，那個村邑的婆羅門（Brahmin，婆羅門）居士等，聽說佛陀世尊來到了波吒離邑的制多處，當時人們互相告知，一時雲集前往佛陀處，頂禮雙足，退到一旁坐下。佛陀就告訴他們說：『你們應當知道！如果放逸，有五種過失。哪五種？第一，這些婆羅門居士，因為放逸而互相爭鬥，因為這個原因向官府訴訟，因此財物全部散失，這是第一種過失。』

【English Translation】 English version: The messenger, receiving these words, returned to report to Dumala. At that time, Dumala fully informed the king. Then, King Ajatasattu (Ajatasattu, meaning 'unborn enemy') personally went to the Buddha, prostrated himself at the Blessed One's feet, and sat down to one side, saying to the Buddha: 'Venerable One! I, for as long as I live, offer to the Blessed One and the assembly of disciples. However, the Blessed One, always for the benefit of all sentient beings, does not accept my invitation. I beseech the Blessed One to accept my humble offering for one day.' At that time, the Blessed One silently accepted the invitation. King Ajatasattu, knowing that the Blessed One had silently accepted, rose from his seat and returned to his palace. That night, King Ajatasattu prepared abundant and pure food, and in the morning, sent a messenger to the Buddha, saying: 'The time has come.' The Buddha, knowing this, washed his hands, took his bowl, and went to the king's invitation. The king himself, holding a golden platter, spoke to the Blessed One, saying: 'May the Blessed One subdue all evil dragons and Yakshas (Yaksa, a type of spirit). Great Virtue! This Apalala Dragon King (Apalala, name of a dragon king) has caused me harm for a long time, creating enmity where there was none, hatred where there was none, and opposition where there was none, destroying both grown and ungrown crops. May the Blessed One arise with compassion and subdue the Apalala Dragon King for me.' The Blessed One silently accepted the request, and then bestowed a blessing of chanting mantras upon King Ajatasattu, and then returned to his dwelling. At that time, the Buddha said to the Venerable Ananda (Ananda, the Buddha's personal attendant): 'I now wish to go to Pataliputra (Pataliputra, a city in ancient India), you may follow me.' 'Yes, Venerable One, I wish to follow.' At that time, the Blessed One, traveling through the Magadha (Magadha, an ancient kingdom in India) region, gradually arrived at Pataliputra, reaching a Caitya (Caitya, a Buddhist shrine or stupa), and stayed there. At that time, the Brahmins (Brahmin, a member of the priestly class) and householders of that village, hearing that the Buddha had arrived at the Caitya in Pataliputra, informed each other, and gathered together to go to the Buddha, prostrating themselves at his feet, and sat down to one side. The Buddha then said to them: 'You should know! If one is negligent, there are five faults. What are the five? First, these Brahmin householders, because of negligence, fight with each other, and because of this reason, they litigate in court, and therefore all their wealth is lost, this is the first fault.'

是第一過失。二者復有婆羅門居士，由放逸斗諍故，惡名流佈遍滿諸方，是第二過失。三者復有婆羅門居士，由放逸故心生貢高，往詣剎利婆羅門居士沙門眾中，在彼眾會每懷畏難，為非上首常作曲躬，是第三過失。四者復有婆羅門居士，由放逸斗諍故，欲命終時心生悔過，是第四過失。五者復有婆羅門居士心懷放逸，由放逸貢高故，死墮惡趣生地獄中，是第五過失。」復告婆羅門居士曰：「不放逸者，復有五種利益。云何為五？一者婆羅門居士，由不放逸故，財不散失，此是第一利益。二者復有婆羅門居士，由不放逸無斗諍故，善名流佈遍滿諸方，是第二利益。三者復有婆羅門居士，由不放逸，心不貢高，往詣剎利婆羅門居士沙門眾中，常無畏懼，歡悅遊行，此是第三利益。四者復有婆羅門居士，由不放逸，欲命終時無有惡作，此是第四利益。五者復有婆羅門居士，由不放逸，命終之後往趣天中，此是第五不放逸利益。是故汝等不應放逸。」爾時婆羅門居士等，既聞法已，即從坐起，整理衣服，合掌恭敬，頂禮世尊，而白佛言：「唯愿如來慈愍我等，請於今夜止我館舍。」爾時世尊默然受請。彼婆羅門及居士等，既見如來默然受請，咸共頂禮世尊雙足，辭佛而退。

時行雨婆羅門，是摩揭陀國為王大臣，彼聞

【現代漢語翻譯】現代漢語譯本：這是第一種過失。第二種過失是，婆羅門居士由於放逸而爭鬥，導致惡名遠揚，遍佈四方。第三種過失是，婆羅門居士由於放逸而心生傲慢，前往剎帝利（Kshatriya，古印度社會等級中的武士階層）、婆羅門（Brahmin，古印度社會等級中的祭司階層）、居士（lay follower，在家佛教信徒）和沙門（Shramana，出家修行者）的集會中，在那些集會裡總是心懷畏懼，不能成為領袖，常常彎腰屈身。第四種過失是，婆羅門居士由於放逸爭鬥，臨命終時心生後悔。第五種過失是，婆羅門居士心懷放逸，由於放逸和傲慢，死後墮入惡道，生於地獄之中。』佛陀又告訴婆羅門居士說：『不放逸有五種利益。哪五種呢？第一，婆羅門居士由於不放逸，財產不會散失，這是第一種利益。第二，婆羅門居士由於不放逸而沒有爭鬥，好名聲遠揚，遍佈四方，這是第二種利益。第三，婆羅門居士由於不放逸，心不傲慢，前往剎帝利、婆羅門、居士和沙門的集會中，常常沒有畏懼，歡喜踴躍，這是第三種利益。第四，婆羅門居士由於不放逸，臨命終時沒有悔恨，這是第四種利益。第五，婆羅門居士由於不放逸，命終之後往生天界，這是第五種不放逸的利益。所以你們不應該放逸。』當時，婆羅門居士們聽聞佛法后，立即從座位上站起來，整理衣服，合掌恭敬，頂禮世尊，對佛說：『唯愿如來慈悲憐憫我們，請您今晚到我的住所休息。』當時世尊默然應允。那些婆羅門和居士們，看到如來默然接受邀請，都頂禮世尊雙足，告辭佛陀而退下。當時，行雨婆羅門，是摩揭陀國（Magadha，古印度十六雄國之一）為國王的大臣，他聽聞了...

【English Translation】 English version: This is the first fault. The second fault is that Brahmin householders, due to negligence and strife, have a bad reputation that spreads throughout all directions. The third fault is that Brahmin householders, due to negligence, become arrogant and go to assemblies of Kshatriyas (Kshatriya, the warrior class in ancient Indian society), Brahmins (Brahmin, the priestly class in ancient Indian society), householders (lay follower, a Buddhist follower who is not a monk) and Shramanas (Shramana, a wandering ascetic), where they are always fearful, not being leaders, and constantly bowing. The fourth fault is that Brahmin householders, due to negligence and strife, feel remorse at the time of death. The fifth fault is that Brahmin householders, with minds full of negligence, due to negligence and arrogance, fall into evil realms after death and are born in hell.' The Buddha further told the Brahmin householders: 'Non-negligence has five benefits. What are the five? First, Brahmin householders, due to non-negligence, do not lose their wealth; this is the first benefit. Second, Brahmin householders, due to non-negligence and the absence of strife, have a good reputation that spreads throughout all directions; this is the second benefit. Third, Brahmin householders, due to non-negligence, are not arrogant and go to assemblies of Kshatriyas, Brahmins, householders, and Shramanas, where they are always without fear and full of joy; this is the third benefit. Fourth, Brahmin householders, due to non-negligence, have no regrets at the time of death; this is the fourth benefit. Fifth, Brahmin householders, due to non-negligence, go to the heavens after death; this is the fifth benefit of non-negligence. Therefore, you should not be negligent.' At that time, the Brahmin householders, having heard the Dharma, immediately rose from their seats, arranged their clothes, joined their palms in reverence, bowed to the World-Honored One, and said to the Buddha: 'May the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) have compassion on us and invite you to stay at my residence tonight.' At that time, the World-Honored One silently accepted the invitation. Those Brahmins and householders, seeing that the Tathagata had silently accepted the invitation, all bowed at the feet of the World-Honored One and withdrew. At that time, Xingyu Brahmin, was a minister of the King of Magadha (Magadha, one of the sixteen ancient Indian kingdoms), he heard...

世尊遊行人間至波吒離村，在波吒羅塔邊而住，復聞波吒離人民悉皆供養。彼既聞已，即乘純白草馬車輅，侍從執持寶瓶金杖，及與五百摩納婆等前後圍繞，為欲瞻睹供養世尊。往詣波吒離村既到彼已，即下車輅，就世尊所，向佛而立，問訊世尊，脩敬畢已，退坐一面。爾時世尊為說妙法，示教利喜，默然而住。時行雨婆羅門從坐而起，偏袒右肩向佛合掌，白言：「世尊！唯愿如來及苾芻眾，受我明日家中供養。」爾時世尊默然受請。時行雨婆羅門既知世尊受彼請已，速即還家。

爾時世尊洗足入室，結跏趺坐，端身正念，觀見波吒離村大威力天神，以繩量界欲造大城。既見是已，世尊晡時從定而起出于室外，並諸苾芻露地而坐。爾時世尊告具壽阿難陀曰：「汝不聞此波吒離村欲造大城。」阿難報曰：「我知。世尊！行雨婆羅門與三十三天籌量欲造大城。」世尊告曰：「我在室中入定，即以清凈天眼觀見於彼波吒離村大威力天神並諸小神，及有威德諸人民等，各隨彼神愛樂而住，皆順天神所行教法。由諸天神於此住故，當知是城應為最勝，亦無鄰國之難及水火所損。」

時彼行雨婆羅門，即于其夜廣設供具並諸飲食，于晨朝時，令白佛眾：「唯愿知時。」乃至食已，收缽已訖，時行雨婆羅門手持金瓶，盛

【現代漢語翻譯】現代漢語譯本：世尊（Bhagavan，佛陀）來到人間的波吒離村（Pāṭaligrama），住在波吒羅塔（Pāṭalaka Shrine）附近，聽聞波吒離村的人民都在供養佛陀。行雨婆羅門（Varṣākāra the Brahmin）聽聞此事後，便乘坐純白的草馬車，由侍從執持寶瓶金杖，以及五百位摩納婆（māṇava，年輕的婆羅門學生）等前後圍繞，想要瞻仰並供養世尊。他前往波吒離村，到達后便下車，來到世尊所在之處，面向佛陀站立，問候世尊，恭敬完畢后，退到一旁坐下。當時，世尊為他說微妙的佛法，開示教導，使他受益歡喜，然後默然不語。這時，行雨婆羅門從座位上站起來，袒露右肩，向佛陀合掌，說道：『世尊！唯愿如來（Tathāgata，如來）和比丘（bhikkhu，出家修行的僧人）們，接受我明天在家中的供養。』當時，世尊默然接受了他的邀請。行雨婆羅門知道世尊接受了他的邀請后，迅速返回家中。當時，世尊洗完腳進入房間，結跏趺坐（坐禪的姿勢），端正身心，觀見到波吒離村具有大威力的天神，用繩索測量邊界，想要建造大城。世尊見到這種情況后，在傍晚時分從禪定中起身，走出房間，與眾比丘在露天的地方坐下。當時，世尊告訴具壽阿難陀（Ānanda，佛陀的十大弟子之一）說：『你沒有聽說這個波吒離村想要建造大城嗎？』阿難陀回答說：『我知道。世尊！行雨婆羅門正在與三十三天（Trāyastriṃśa，佛教神話中的一個天界）商議，想要建造大城。』世尊告訴他說：『我在房間里入定時，用清凈的天眼看到波吒離村的大威力天神以及諸位小神，還有具有威德的人民等，各自隨著他們所愛樂的神而居住，都順從天神所施行的教法。由於諸位天神住在這裡的緣故，應當知道這座城會成為最殊勝的，也不會有鄰國的侵擾以及水火的災害。』當時，行雨婆羅門在那天晚上廣設供品和各種飲食，在早晨的時候，派人稟告佛陀和僧眾：『時間到了，請用餐。』直到用餐完畢，收好缽后，行雨婆羅門手持金瓶，盛...

【English Translation】 English version: The Blessed One (Bhagavan) arrived at Pāṭaligrama in the human world, residing near the Pāṭalaka Shrine, and heard that the people of Pāṭaligrama were offering him alms. Having heard this, Varṣākāra the Brahmin rode in a pure white grass-horse chariot, attended by servants holding jeweled vases and golden staffs, and surrounded by five hundred māṇavas (young Brahmin students), wishing to behold and offer alms to the Blessed One. Arriving at Pāṭaligrama, he alighted from the chariot, approached the Blessed One, stood facing the Buddha, greeted him, and after showing respect, sat down to one side. At that time, the Blessed One spoke the wonderful Dharma, instructing and delighting him, and then remained silent. Then Varṣākāra the Brahmin rose from his seat, bared his right shoulder, and with palms joined, said to the Buddha: 'Blessed One! May the Tathāgata and the bhikkhus (monks) accept my offering at my home tomorrow.' At that time, the Blessed One silently accepted his invitation. Varṣākāra the Brahmin, knowing that the Blessed One had accepted his invitation, quickly returned home. At that time, the Blessed One washed his feet and entered his chamber, sat cross-legged, straightened his body, and with mindfulness, observed the powerful deities of Pāṭaligrama measuring the boundaries with ropes, intending to build a great city. Having seen this, the Blessed One arose from meditation in the evening, went outside with the bhikkhus, and sat in the open air. At that time, the Blessed One said to the venerable Ānanda: 'Have you not heard that this Pāṭaligrama intends to build a great city?' Ānanda replied: 'I know. Blessed One! Varṣākāra the Brahmin is consulting with the Trāyastriṃśa gods, intending to build a great city.' The Blessed One said: 'While I was in my chamber in meditation, I saw with my pure divine eye the powerful deities of Pāṭaligrama, as well as the lesser deities, and the people of great virtue, each dwelling according to their beloved deity, all following the teachings of the deities. Because the deities dwell here, know that this city will be the most excellent, and there will be no trouble from neighboring countries, nor damage from water or fire.' At that time, Varṣākāra the Brahmin prepared abundant offerings and various foods that night, and in the morning, sent word to the Buddha and the Sangha: 'It is time, please come for the meal.' After the meal was finished and the bowls were collected, Varṣākāra the Brahmin, holding a golden vase, filled with...

滿清水，長跪向佛，發大誓願：「今我供養佛及聖眾所有功德，回施波吒離所住天神，長夜安樂。」爾時世尊即說頌曰：

「若有清信人，　　供養諸天眾；　此依大師教，　　是佛所稱揚。　若於地方所，　　智者為住處；　食供持戒人，　　併爲說咒愿。　應敬者敬之，　　應供者供養，　諸天護如子，　　常受于歡樂。」

爾時世尊為婆羅門說微妙法，示教利喜已，即從坐起便歸本處。時彼婆羅門所應作已隨分而去，諦心正念，如是思惟：「世尊所出波吒離村，我今欲為世尊用村築城，建立高門，號為喬答摩門。若渡弶伽河，我亦為造道路，名為喬答摩道。」爾時世尊知彼婆羅門心之所念，即于波吒離村北面中道而出，漸赴弶伽河。

是時未生怨王韋提希子作如是念：「我今親自供養世尊，執持一百支傘蓋，數凡五百，高蔭佛上。」其廣嚴城諸栗姑毗等並作是念：「今未生怨王，親持傘蓋供養世尊，我等亦可修行斯事。」作是念已，便即莊嚴五百傘蓋，而為供養。時有諸龍王等，便作是念：「今者王及栗姑毗盛修供養，我今身墮惡趣，豈不供養世尊？」作是念已，持五百傘蓋供養世尊。時有四天王眾，亦作是念：「今諸人等，不見因果應報，猶自供養。況我等輩照果知因，豈不能供養

【現代漢語翻譯】現代漢語譯本滿清水，長跪向佛，發下宏大的誓願：『現在我供養佛陀以及聖眾的所有功德，迴向給居住在波吒離（Pāṭaliputra，地名）的天神，愿他們長夜安樂。』當時世尊就說了這首偈頌：『如果有人具有清凈的信心，供養諸天眾；這是遵從大師的教導，是佛陀所稱揚的。如果在某個地方，智者選擇作為居住之處；用食物供養持戒的人，併爲他們說咒語祈福。應該尊敬的人就尊敬他們，應該供養的人就供養他們，諸天會像保護自己的孩子一樣保護他們，（人們）常常可以享受歡樂。』當時世尊為婆羅門說了微妙的佛法，用開示教導使他受益和歡喜后，就從座位上起身返回原來的地方。那時那位婆羅門應該做的事情已經完成，就各自離開了，他以專注的心和正確的念頭，這樣思惟：『世尊離開了波吒離村，我現在想為世尊用這個村莊築城，建立高大的城門，命名為喬答摩門（Gotama Gate）。如果（世尊）要渡過弶伽河（Ganges River），我也要為他建造道路，命名為喬答摩道（Gotama Road）。』當時世尊知道那位婆羅門心中所想，就從波吒離村北面的中間道路走出來，漸漸地走向弶伽河。這時未生怨王（Ajātasattu，人名，又譯阿阇世王）韋提希子（Vaidehīputra，未生怨王的稱號）這樣想：『我現在要親自供養世尊，拿著一百支傘蓋，總共有五百把，高高地遮蓋在佛陀的上方。』廣嚴城（Vaiśālī，地名）的諸位栗姑毗（Licchavi，種族名）等人也這樣想：『現在未生怨王親自拿著傘蓋供養世尊，我們也可以修行這樣的善事。』這樣想后，他們就準備了五百把傘蓋，用來供養佛陀。當時有諸位龍王等，就想：『現在國王和栗姑毗人盛大地修行供養，我今生墮落到惡趣，難道不應該供養世尊嗎？』這樣想后，拿著五百把傘蓋供養世尊。當時有四天王眾，也這樣想：『現在這些人等，不明白因果報應，尚且還知道供養。更何況我們這些明白因果的人，難道不能供養嗎？』

【English Translation】 English version Maha-Nama, kneeling before the Buddha, made a great vow: 'Now, I dedicate all the merits of my offerings to the Buddha and the Sangha to the deities residing in Pāṭaliputra (name of a place), may they have peace and happiness throughout the long night.' At that time, the World-Honored One spoke this verse: 'If there are people with pure faith, who make offerings to the assembly of deities; this is following the teachings of the Great Teacher, and is praised by the Buddha. If in a certain place, the wise choose to reside; offering food to those who uphold the precepts, and reciting blessings for them. Those who should be respected, respect them; those who should be offered to, make offerings to them; the deities will protect them like their own children, and (people) will always receive joy.' At that time, the World-Honored One spoke the subtle Dharma to the Brahmin, benefiting and delighting him with teachings and instructions, then rose from his seat and returned to his original place. Then that Brahmin, having completed what he should do, departed separately, with a focused mind and correct mindfulness, thinking thus: 'The World-Honored One has departed from the village of Pāṭaliputra, I now wish to build a city for the World-Honored One using this village, and establish a high gate, to be named Gotama Gate. If (the World-Honored One) is to cross the Ganges River, I will also build a road for him, to be named Gotama Road.' At that time, the World-Honored One, knowing the Brahmin's thoughts, departed from the middle road on the north side of the village of Pāṭaliputra, gradually heading towards the Ganges River. At this time, King Ajātasattu (name of a person, also translated as King Ajatasattu) Vaidehīputra (title of Ajātasattu) thought thus: 'I will now personally make offerings to the World-Honored One, holding one hundred umbrellas, totaling five hundred, to shade the Buddha from above.' The Licchavis (name of a tribe) and others in the city of Vaiśālī (name of a place) also thought thus: 'Now King Ajātasattu is personally holding umbrellas to offer to the World-Honored One, we can also cultivate such good deeds.' Having thought thus, they prepared five hundred umbrellas to offer to the Buddha. At that time, the Dragon Kings and others thought: 'Now the King and the Licchavis are grandly cultivating offerings, I am now fallen into the evil realms, shouldn't I make offerings to the World-Honored One?' Having thought thus, they held five hundred umbrellas to offer to the World-Honored One. At that time, the Four Heavenly Kings also thought: 'Now these people, not understanding the retribution of cause and effect, still know to make offerings. How much more so should we, who understand cause and effect, not make offerings?'

？」作是念已，亦具五百傘蓋而供養佛。復有三十三天，亦作是念：「諸天人等並皆供養，我今豈可不修供養？」作是念已，便具五百傘蓋來供養佛。

爾時世尊便作是念：「我今為諸天人作勝因緣，令發信心。」於時世尊作是念已，便現神力，令諸眾會各各生念：「唯我持蓋於世尊頂上。」世尊證正等覺時，有二千五百天人傘蓋持於世尊頂上，諸苾芻等咸皆生疑，而白佛言：「世尊作何善業，證菩提時，得二千五百天人傘蓋持於世尊頂上？」佛言：「汝等當知！我於過去，積集資糧，作諸善業，廣如上說，乃至終須自身受果。苾芻當知！往昔有轉輪王名大善現，具四軍力，能摧怨敵皆悉得勝。正法治世而為法王，七寶具足，惟少一子不得一千圍繞。王所生子，悉將隨從。王諸夫人，悉作是念：『我設生子，還共分離。王性法爾，生子必將隨從。我等今者共立制約，有懷胎者不得告王。』后時有一夫人，身既懷子，諸夫人等將藏隱處，不令王見。日月既滿，遂生一子，形貌端嚴，眾人愛見，身皮金色頭如傘蓋，垂臂過膝，額廣平正，眉間連合，鼻高修直，一切支分悉皆圓滿。乃至長大，諸夫人等悉皆憐愛，如自腹生。後於異時，大王善現，從勝身洲七寶導前，八萬國王皆悉圍繞。時諸子等，左右營衛如半月形，

【現代漢語翻譯】想到這裡，他們也準備了五百把傘蓋來供養佛。又有三十三天（佛教術語，欲界六天之一，位於須彌山頂）也這樣想：『諸天人和人們都供養佛，我怎麼能不修供養呢？』想到這裡，他們便準備了五百把傘蓋來供養佛。

這時，世尊（佛陀的尊稱）便這樣想：『我現在要為諸天人創造殊勝的因緣，使他們生起信心。』於是，世尊便顯現神通，使所有在場的人都各自認為：『只有我拿著傘蓋在世尊的頭頂上。』世尊證得正等覺（佛教術語，指徹底覺悟）時，有二千五百個天人拿著傘蓋在世尊的頭頂上，眾比丘（佛教術語，出家受具足戒的男子）等都感到疑惑，便問佛說：『世尊做了什麼善業，在證得菩提（佛教術語，覺悟的智慧）時，能得到二千五百個天人拿著傘蓋在世尊的頭頂上？』佛說：『你們應當知道！我在過去，積累資糧（佛教術語，指修行的功德），做了各種善業，就像上面所說的那樣，乃至最終必須自身承受果報。比丘們應當知道！往昔有一位轉輪王（佛教術語，統治世界的理想君王）名叫大善現，具有四軍（佛教術語，指象兵、馬兵、車兵、步兵）的力量，能夠摧毀怨敵，全部都能獲得勝利。他以正法治理國家，成為法王（佛教術語，以佛法統治世界的君王），七寶（佛教術語，指金、銀、琉璃、硨磲、瑪瑙、珍珠、玫瑰）具足，只是缺少一個兒子，不能達到一千個兒子圍繞。國王所生的兒子，都將跟隨他。國王的各位夫人們，都這樣想：『我如果生了兒子，還是會和他分離。國王的習性就是這樣，生了兒子必定會帶走跟隨。我們現在共同立下約定，有懷孕的人不得告訴國王。』後來，有一位夫人，已經懷了孩子，各位夫人們便將她藏在隱蔽的地方，不讓國王看見。日月期滿，便生了一個兒子，形貌端正莊嚴，眾人喜愛，身皮是金色的，頭頂像傘蓋，垂下的手臂超過膝蓋，額頭寬闊平正，眉毛之間相連，鼻子高挺修直，一切肢體都圓滿。乃至長大后，各位夫人們都憐愛他，如同自己親生的一樣。後來在另一天，大王善現，從勝身洲（佛教術語，四大部洲之一，又稱毗提訶洲）出發，七寶在前面引導，八萬個國王都圍繞著他。這時，各位王子們，在左右護衛，如同半月形，

【English Translation】 Thinking thus, they also prepared five hundred umbrellas and canopies to offer to the Buddha. Furthermore, the thirty-three devas (Buddhist term, one of the six heavens of the desire realm, located on the summit of Mount Sumeru) also thought: 'All the devas and humans are making offerings, how can I not make offerings?' Having thought thus, they prepared five hundred umbrellas and canopies to offer to the Buddha.

At that time, the World Honored One (a respectful title for the Buddha) thought: 'Now I will create a superior cause and condition for the devas and humans, causing them to generate faith.' Thereupon, the World Honored One, having thought thus, manifested his spiritual power, causing all those present to each think: 'Only I am holding the canopy above the World Honored One's head.' When the World Honored One attained perfect enlightenment (Buddhist term, refers to complete enlightenment), there were two thousand five hundred devas holding umbrellas and canopies above the World Honored One's head. The bhikshus (Buddhist term, monks who have taken full monastic vows) and others were all filled with doubt, and asked the Buddha: 'What good deeds did the World Honored One perform, that upon attaining Bodhi (Buddhist term, the wisdom of enlightenment), he received two thousand five hundred devas holding umbrellas and canopies above the World Honored One's head?' The Buddha said: 'You should know! In the past, I accumulated merit (Buddhist term, refers to the accumulation of virtuous deeds), performed various good deeds, as described above, and ultimately must personally receive the consequences. Bhikshus, you should know! In the past, there was a Chakravartin King (Buddhist term, an ideal ruler of the world) named Great Good Manifestation, possessing the strength of four armies (Buddhist term, referring to elephant troops, horse troops, chariot troops, and infantry), capable of destroying enemies, and all were able to achieve victory. He governed the world with righteousness, becoming a Dharma King (Buddhist term, a king who rules the world with the Dharma), possessing the seven treasures (Buddhist term, referring to gold, silver, lapis lazuli, tridacna, agate, pearl, and ruby), only lacking one son, unable to reach a thousand sons surrounding him. The sons born to the king would all follow him. The king's consorts all thought: 'If I give birth to a son, I will still be separated from him. The king's nature is such that if a son is born, he will surely take him to follow. Let us now make a pact that whoever is pregnant must not tell the king.' Later, one of the consorts became pregnant, and the consorts hid her in a secret place, not letting the king see her. When the months were full, she gave birth to a son, whose form and appearance were upright and dignified, loved by all, his skin was golden, his head was like an umbrella, his arms hung down past his knees, his forehead was broad and flat, his eyebrows were connected, his nose was high and straight, and all his limbs were complete. Even after he grew up, all the consorts loved him as if he were born from their own wombs. Later, at another time, King Great Good Manifestation, set out from Videha (Buddhist term, one of the four continents, also known as Purvavideha), with the seven treasures leading the way, and eighty thousand kings surrounding him. At this time, the princes, guarded him on the left and right, like a half-moon shape,

威光照耀掩日月光。時諸夫人先藏之子處於高樓，遙見父王，遂問諸母：『來者是誰？』母等答曰：『是汝之父善現大王！』子問母曰：『父王滅后，我得繼嗣紹王位不？』母又報曰：『王今除汝，唯少一子不滿一千。彼諸子中，王滅已后，大者紹位。汝既最小，不合登嗣。』子復問曰：『王若滅后，我既居小，不得紹嗣；愿諸母等，許令出家。我以正信，從家趣于非家精修梵行。』諸母報曰：『我于兒所極生憐愛，莫發此心。』時子答言：『我今立志，決定出家。』彼諸母等既見專心，不生退轉，皆作是言：『子若如此，共我立契，當隨汝心。后獲勝果，必須來報。』子即答曰：『受命唯然。』母皆隨許，子得遂心，詣寂靜處，無鄔波馱耶及阿遮利耶教示訓誨，自然悟得三十七道品法，現證獨覺。既獲果已，便作是念：『我先許母，如證聖果，當必相報。我今可往報母等知。』獨覺聖者以身現法，為利益事，便到母前廣現神變，身上出火，身下出水，放大光明，種種異相。異生人等睹神變已，速發信心。時諸母等見子神變，如截樹倒，便即歸禮，咸作是言：『聖者！今能證得如是神通聖果，尊者須食，我等求福，唯愿留心，在此園苑，受我供養。』時辟支佛默然受請。彼諸母等次第送食，每日供養。時獨覺作念：『

【現代漢語翻譯】現代漢語譯本威光照耀，勝過日月的光芒。當時，各位夫人們先前藏在高樓上的兒子，遠遠地看見父王，便問母親們：『來的人是誰？』母親們回答說：『是你的父親善現大王！』兒子問母親說：『父王去世后，我能繼承王位嗎？』母親又回答說：『大王現在要除去你，只因爲還差一個兒子才能滿一千。這些兒子中，大王去世后，年長的繼承王位。你既然是最小的，不適合繼承王位。』兒子又問：『如果父王去世后，我因為年幼，不能繼承王位；希望各位母親，允許我出家。我將以正信，離開家庭，去過沒有家庭的修行生活，精進地修習清凈的德行。』母親們回答說：『我們對你非常憐愛，不要產生這樣的想法。』兒子回答說：『我現在立下志願，決定出家。』母親們見他心意已決，不生退轉，都這樣說：『你如果這樣，和我們立下約定，我們會隨你的心願。將來獲得殊勝的果報，必須回來報答我們。』兒子立刻回答說：『遵命。』母親們都答應了，兒子得以如願，前往寂靜的地方，沒有鄔波馱耶（Upadhyaya，親教師）以及阿遮利耶（Acarya，軌範師）教導訓誨，自然領悟了三十七道品法（三十七道品，佛教重要的修行綱要），親自證得了獨覺（Pratyekabuddha，不依師而自悟的聖者）。獲得果位后，便這樣想：『我先前答應母親們，如果證得聖果，必定回來報答。我現在可以去告訴母親們。』獨覺聖者以自身展現佛法，爲了利益眾生，便來到母親們面前，廣現神通變化，身上出火，身下出水，放出巨大的光明，種種奇異的景象。沒有開悟的人們看到這些神通變化后，迅速生起信心。當時，母親們看到兒子的神通變化，如同被砍斷的樹木倒下，立刻頂禮，都這樣說：『聖者！現在能夠證得如此神通聖果，尊者需要食物，我們想要求福，只希望您能留心，在這園林中，接受我們的供養。』當時，辟支佛（Pratyekabuddha）默默地接受了邀請。母親們輪流送食物，每天供養。當時，獨覺心想：

【English Translation】 English version His majestic light outshone the light of the sun and moon. At that time, the ladies, who had previously hidden their son in a high tower, saw the king from afar and asked their mothers, 'Who is that coming?' The mothers replied, 'That is your father, King Shanxian (善現, Virtuous Manifestation)!' The son asked his mother, 'After the king passes away, will I be able to inherit the throne?' The mother replied, 'The king is now excluding you because he needs one more son to reach a thousand. Among these sons, after the king passes away, the eldest will inherit the throne. Since you are the youngest, you are not fit to ascend the throne.' The son further asked, 'If the king passes away and I, being the youngest, cannot inherit the throne, I wish that all of you mothers would allow me to renounce the household life. With right faith, I will leave home and go forth into homelessness, diligently practicing pure conduct.' The mothers replied, 'We have immense love for you, our child; do not have such thoughts.' The son replied, 'I now resolve and am determined to renounce the household life.' Seeing his unwavering determination, the mothers all said, 'If that is the case, make an agreement with us: we will follow your wishes. In the future, when you attain supreme fruit, you must come back to repay us.' The son immediately replied, 'As you command.' The mothers all agreed, and the son was able to fulfill his wish. He went to a quiet place, without Upadhyaya (鄔波馱耶, preceptor) or Acarya (阿遮利耶, teacher) to instruct and guide him, and naturally awakened to the thirty-seven factors of enlightenment (三十七道品, thirty-seven practices conducive to enlightenment), directly realizing the Pratyekabuddha (獨覺, Solitary Buddha) state. Having attained the fruit, he thought, 'I promised my mothers that if I attained the holy fruit, I would surely repay them. Now I can go and inform my mothers.' The Pratyekabuddha, manifesting the Dharma with his body for the benefit of others, went before his mothers and displayed great miraculous powers, emitting fire from his body and water from below, radiating great light, and showing various extraordinary signs. Those who were not enlightened, seeing these miraculous transformations, quickly developed faith. At that time, the mothers, seeing their son's miraculous transformations, fell like felled trees, immediately prostrating themselves and saying, 'Holy one! Now that you have attained such miraculous and holy fruit, venerable one, you must need food. We seek blessings; we only wish that you would stay in this garden and accept our offerings.' At that time, the Pratyekabuddha silently accepted the invitation. The mothers took turns bringing food, offering it daily. Then the Pratyekabuddha thought:

而我於此壞幻之身，所作已辦，我今可入無餘涅槃。』猶如鵝王翅翮具足飛騰虛空，廣現神變，身上出火身下出水，放大光明，現神變已便入涅槃。於時母等積疊香薪，遂即焚燒，以乳灑火，收取余骨，置在金瓶，于園苑內起窣堵波，用以镮釧種種莊具嚴飾其塔，幢幡傘蓋置於塔上。後於春時，林花吐馥于其苑中，多諸勝鳥出美妙聲，王與夫人及諸婇女，前後圍繞詣林苑中，遊行觀看。見獨覺塔，命守苑人：『此是何物？』彼答王曰：『此宮內事，我今不知。』便問宮人塔之所由，諸宮怖懼一時作禮，即前白言：『唯愿大王施與無畏。』王曰：『我今與汝。』時諸宮人具以因緣廣為王說。王即語言：『汝等不是，彼子既求愛樂王位，何不相報令使我知，冊立為王受灌頂位？彼是大威德者，雖入涅槃，我以頭冠繒彩傘蓋，置於塔上。』是時大王愛念子故，遂于塔上安置斯物。」佛告：「汝等苾芻！勿生異念，彼善現王者，即我身是。我于昔時，將以傘蓋供養緣覺窣堵波塔。由此福業，我昔已獲二千五百轉輪王位。復由彼業，今證無上正覺，于其頂上咸持二千五百天人百輻傘蓋。我若不證殊勝之果，更合感得二千五百轉輪王位，於我所有福業異熟，悉皆迴向施諸聲聞。若種一升真珠，還博一升粳米，於我弟子亦不少乏。苾

芻當知！作純黑業，感黑異熟；作純白業，還感白異熟果，廣如上說。汝等苾芻！應當用心精勤修學。」佛為說已，諸苾芻等歡喜奉行。

根本說一切有部毗奈耶藥事卷第五大正藏第 24 冊 No. 1448 根本說一切有部毗奈耶藥事

根本說一切有部毗奈耶藥事卷第六

大唐三藏義凈奉　制譯

爾時摩羯陀國未生怨王，及廣嚴城栗姑毗等，各造舡橋。於時諸龍便作是念：「我今身墮惡趣，應修福業。各舉其頭，于弶伽河中相續為橋，令世尊等蹈上而過。」作是念已，彼諸龍等各各舉頭相續為橋。爾時世尊告諸苾芻曰：「此三橋上，欲得過者，隨汝等心；我當與阿難陀蹈彼龍橋渡弶伽水。」其諸弟子或取未生怨橋、或取栗姑毗橋，唯有世尊及具壽阿難陀，于龍橋上而渡。爾時有一近事之男，而說頌曰：

「智人渡大海，　　乘舡不作橋，　愚者海為橋，　　江河乘大舶。　世尊已渡河，　　婆羅門處岸，　聲聞乘筏去，　　苾芻但洗身。　觸處水平流，　　何煩別求井？　斷除貪愛本，　　更當何所求？」

爾時世尊渡弶伽河已，遙見高原，告阿難陀曰：「汝見原不？欲識因緣，為汝宣說。」阿難陀白言：「唯愿開示。」佛言：「此高原者，往昔大聲王建立

【現代漢語翻譯】現代漢語譯本：『苾芻（bhiksu，比丘）們應當知道！造作純粹的黑業，會感得黑色的異熟果報；造作純粹的白業，會感得白色的異熟果報，詳細情況如前文所說。你們這些苾芻（bhiksu，比丘）！應當用心精勤地修學。』佛陀說完這些話后，眾苾芻（bhiksu，比丘）等都歡喜地奉行。

《根本說一切有部毗奈耶藥事》卷第五大正藏第24冊 No. 1448 《根本說一切有部毗奈耶藥事》

《根本說一切有部毗奈耶藥事》卷第六

大唐三藏義凈奉旨翻譯

當時，摩羯陀國（Magadha）的未生怨王（Ajatasatru），以及廣嚴城（Vaisali）的栗姑毗（Licchavi）等人，各自建造浮橋。當時，眾龍便這樣想：『我現在身墮惡趣，應該修習福業。』於是各自舉起頭，在弶伽河（Ganges River）中相連成為橋樑，讓世尊（Bhagavan）等人可以踩在上面渡過河。這樣想了之後，那些龍就各自舉起頭相連成為橋樑。當時，世尊（Bhagavan）告訴眾苾芻（bhiksu，比丘）說：『這三座橋，想要從哪座橋上過河，隨你們的心意；我將與阿難陀（Ananda）踩著那座龍橋渡過弶伽河（Ganges River）。』他的弟子們有的選擇未生怨王（Ajatasatru）的橋，有的選擇栗姑毗（Licchavi）的橋，只有世尊（Bhagavan）和具壽阿難陀（Ananda），從龍橋上渡河。當時，有一位近事男（upasaka，優婆塞）說了這樣一首偈頌：

『智者渡大海，乘船不造橋，愚者以海為橋，江河乘大船。世尊已渡河，婆羅門（Brahmana）在岸邊，聲聞（sravaka）乘筏離去，苾芻（bhiksu，比丘）只是洗身。到處都是水平流淌，何必另外尋找井水？斷除貪愛的根本，更還需要尋求什麼呢？』

當時，世尊（Bhagavan）渡過弶伽河（Ganges River）后，遙望遠方的高原，告訴阿難陀（Ananda）說：『你看到那片高原了嗎？如果想知道其中的因緣，我為你宣說。』阿難陀（Ananda）回答說：『希望您能開示。』佛陀說：『這片高原，是往昔大聲王（Mahasvara）建立的。』

【English Translation】 English version: 『Monks, know this! Performing purely black deeds results in black consequences; performing purely white deeds results in white consequences, as described extensively above. You monks! Should diligently and attentively study.』 After the Buddha spoke, the monks joyfully practiced accordingly.

Mūlasarvāstivāda-vinaya-karma-vastu Volume 5 Taisho Tripitaka Volume 24, No. 1448, Mūlasarvāstivāda-vinaya-karma-vastu

Mūlasarvāstivāda-vinaya-karma-vastu Volume 6

Translated under Imperial Order by the Tang Dynasty Tripitaka Master Yijing

At that time, King Ajatasatru of Magadha and the Licchavis of Vaishali each built pontoon bridges. Then the dragons thought, 『Now that I have fallen into evil realms, I should cultivate meritorious deeds.』 Each raised its head in the Ganges River, forming a continuous bridge for the World-Honored One to cross. Having thought this, the dragons each raised their heads to form a continuous bridge. Then the World-Honored One said to the monks, 『Whichever of these three bridges you wish to cross, follow your heart; I will cross the Ganges River on the dragon bridge with Ananda.』 Some of his disciples took Ajatasatru』s bridge, and some took the Licchavis』 bridge, but only the World-Honored One and the Venerable Ananda crossed on the dragon bridge. At that time, a male lay devotee spoke this verse:

『The wise cross the great sea, using boats, not building bridges, Fools make the sea a bridge, crossing rivers in large ships. The World-Honored One has crossed the river, the Brahmin stands on the shore, The Sravakas depart on rafts, the monks merely wash themselves. Everywhere the water flows level, why bother seeking a well? Having cut off the root of greed and love, what more should one seek?』

Then, after the World-Honored One crossed the Ganges River, he saw a distant plateau and said to Ananda, 『Do you see that plateau? If you wish to know the cause and conditions, I will explain it to you.』 Ananda replied, 『I wish you would reveal it.』 The Buddha said, 『This plateau was established by King Mahasvara in the past.』

寶幢之所。其寶幢量高一千尋，復以純金眾寶嚴飾，於此幢下廣施財物，作功德已，即將寶幢棄弶伽河中。汝今欲見此寶幢不？」白言：「世尊！今正是時，我及苾芻咸愿瞻睹。」

爾時世尊以百福鞔萬字輪相施無畏手，觸彼高地。時有諸龍，便作是念：「何故世尊以手觸地？」即知如來為苾芻眾欲示寶幢。時彼諸龍即于地中捧出寶幢，諸苾芻眾鹹得瞻睹。時有苾芻名拔陀離，志性閑靜，僻在一處，補糞掃衣。

爾時世尊告諸苾芻：「汝等速須觀視此幢形相，其幢不久尋即滅沒。」既見滅已，諸苾芻等白言：「世尊！我等咸見，唯有具壽拔陀離，性樂閑靜，而補衣服不觀。為當離貪愛故？為復先曾觀見耶？不同瞻禮。如若離欲，此亦有離欲者；若曾觀見，在於何處？」佛即報言：「汝等當知！此苾芻已離貪愛故，復曾瞻禮。」佛言：「昔時有王名曰叫聲，與天帝釋共為親友。其叫聲王既無子息，心懷求乞，拓頰思念：『我今多有種種財寶，國位臣人悉皆充滿，今無子息，我死之後當絕繼嗣。』時天帝釋見叫聲王，便即問曰：『王今何故拓頰思念憂愁而住？』時王答曰：『我今多有種種庫藏，身若死後絕其繼嗣，所以憂愁。』帝釋報言：『勿須憂惱，我諸天子死相現者，勸令與王而作其子。』諸天常法，有

【現代漢語翻譯】寶幢所在之處。那寶幢高一千尋（古代長度單位，約八尺為一尋），又用純金和各種珍寶裝飾，在這寶幢下廣泛地佈施財物，做了功德之後，就將寶幢丟棄在弶伽河（即恒河）中。你們現在想看這寶幢嗎？」回答說：「世尊！現在正是時候，我和眾比丘都願意瞻仰。」

當時世尊用具有百福相、手掌有萬字輪相的施無畏手，觸控那高地。當時有諸龍，就想：『為什麼世尊用手觸控地面？』隨即知道如來是爲了讓比丘們看寶幢。當時那些龍就從地中捧出寶幢，眾比丘都得以瞻仰。當時有一位比丘名叫拔陀離（Bhaddali），性情恬靜，獨自在一處縫補糞掃衣（用丟棄的碎布縫製的衣服）。

當時世尊告訴眾比丘：『你們快點觀看這寶幢的形狀，這寶幢不久就會消失。』大家看完消失後，眾比丘問道：『世尊！我們都看到了，只有具壽（對年長有德比丘的尊稱）拔陀離，喜歡安靜，在縫補衣服沒有觀看。是因為已經遠離貪愛了嗎？還是曾經觀看過呢？所以沒有瞻仰。如果已經離欲，這裡也有其他離欲者；如果曾經觀看過，又是在哪裡呢？』佛陀回答說：『你們要知道！這位比丘是因為已經遠離貪愛，而且曾經瞻仰過。』佛說：『過去有一位國王名叫叫聲（Ghosa），與天帝釋（Sakka，即帝釋天）是親密的朋友。這位叫聲王沒有子嗣，心中祈求，托著臉頰思考：『我現在有很多的財寶，國家和臣民都很富足，現在沒有子嗣，我死後就要斷絕後代了。』當時天帝釋看到叫聲王，就問：『大王現在為什麼托著臉頰憂愁地坐著？』國王回答說：『我現在有很多的庫藏，我死後就會斷絕後代，所以憂愁。』帝釋回答說：『不要憂愁，我那些天子如果出現死亡的徵兆，我就勸他們去給大王做兒子。』諸天通常的做法是，有

【English Translation】 The place where the jeweled banner was. That jeweled banner was a thousand 'xun' (an ancient unit of length, approximately eight 'chi' per 'xun') high, and adorned with pure gold and various jewels. Under this banner, he generously bestowed wealth and performed meritorious deeds, and then discarded the jeweled banner into the Ganges River (Ganga). Do you wish to see this jeweled banner now?' He replied, 'World Honored One! Now is the right time. I and the 'bhikshus' (monks) all wish to behold it.'

At that time, the World Honored One, with his fearless hand marked with a hundred blessings and a 'svastika' (a symbol of good fortune) wheel, touched the high ground. Then the 'nagas' (dragons) thought, 'Why does the World Honored One touch the ground with his hand?' They immediately knew that the 'Tathagata' (Buddha) wished to show the jeweled banner to the 'bhikshus'. Then those 'nagas' lifted the jeweled banner from the ground, and all the 'bhikshus' were able to behold it. At that time, there was a 'bhikshu' named Bhaddali (Bhaddali), who was of a quiet nature, living alone in a secluded place, mending his 'pamsukula' (robes made from discarded rags).

At that time, the World Honored One told the 'bhikshus', 'You must quickly observe the form of this banner, for it will soon disappear.' After they had seen it disappear, the 'bhikshus' asked, 'World Honored One! We have all seen it, except for the venerable Bhaddali (Bhaddali), who enjoys tranquility and was mending his robes and did not watch. Is it because he has already abandoned greed and desire? Or has he seen it before? Therefore, he did not pay homage. If he has abandoned desire, there are others here who have also abandoned desire; if he has seen it before, where was it?' The Buddha replied, 'You should know that this 'bhikshu' has already abandoned greed and desire, and has also beheld it before.' The Buddha said, 'In the past, there was a king named Ghosa (Ghosa), who was a close friend of Sakka (Sakka, i.e., Indra). This King Ghosa had no children, and he prayed in his heart, resting his cheek and thinking, 'I now have many kinds of treasures, and my kingdom and people are all prosperous, but now I have no children, and after my death, my lineage will be cut off.' At that time, Sakka saw King Ghosa and immediately asked, 'Why is the king resting his cheek and sitting in sorrow?' The king replied, 'I now have many storehouses, but after my death, my lineage will be cut off, so I am sorrowful.' Sakka replied, 'Do not worry, I will persuade those of my sons in the heavens who show signs of death to become sons of the king.' The usual practice of the gods is that if there are

欲死者，五衰相現。云何為五？一者衣裳垢膩、二者頭上花萎、三者口出惡氣、四者脅下汗流、五者不樂本座。后時有一天子衰相既現，帝釋勸言：『仁者可於叫聲王最大夫人腹內受生。』時天答帝釋言：『凡是國王，多造過失。我若生彼，還造諸非，違法理人，當墮無間，不願生彼。』帝釋報言：『仁者！我當加被，令汝省覺。』時天答言：『天主當知！諸天放逸，多著快樂，豈能憶我？』帝釋報言：『仁者！雖復如是，我終令汝憶知省覺。』時彼天子聞是語已，遂往叫聲王最大夫人腹內受胎。當受胎日，王諸人眾皆喜大叫。日月既滿，遂生一子，顏貌端正，廣如上說，乃至鼻高修直。時叫聲王集會眷屬，欲立其名：『與作何字？』眷屬答言：『此之童子，入母胎時諸人大叫，應可立名為大叫聲。』其王依請，遂立其名。時大叫聲童子，授與八母，看侍長養：二為乳母、二恒洗濯、二常懷抱、二與戲樂。每與乳、酪、醍醐、生熟酥等種種美味而為養育，猶如蓮花速令長大，聰睿開悟乃能善閑，十八種伎藝悉皆通達，才辯智慧無不通利。凡剎利王受灌頂位，人間自在有大力勢，遠近諸王皆悉降伏。安置民人，要須具如是藝，善能調象，弄馬乘輅，施弓捻箭，于陣出入，善用鉤索，鐵箭鐵槊，踏地努拳，結髮莊束，善其

【現代漢語翻譯】現代漢語譯本將要死去的人，會出現五種衰敗的徵兆。什麼是五種衰敗的徵兆呢？一是衣裳變得污穢油膩，二是頭上的花朵枯萎凋謝，三是口中呼出難聞的氣味，四是腋下汗水直流，五是不喜歡自己原來的座位。後來，有一天子的衰敗之相已經顯現，帝釋天勸告他說：『您可以到叫聲王（Raudrasvara，國王名）的最大夫人的腹中去投生。』當時，天子回答帝釋天說：『凡是國王，大多會犯下過錯。我如果生在那裡，還會造作各種錯誤的行為，成為違背法理的人，應當會墮入無間地獄，我不願意生在那裡。』帝釋天告訴他說：『您可以放心！我會加持你，讓你能夠覺悟。』當時，天子回答說：『天主您要知道！諸天都放縱自己，貪圖享樂，怎麼能夠記得我呢？』帝釋天告訴他說：『您可以放心！即使是這樣，我最終也會讓你憶念起過去的事情，讓你覺悟。』當時，那位天子聽了這些話后，就前往叫聲王的最大夫人的腹中投胎。當他投胎的那天，國王和他的臣民都非常高興，大聲歡呼。經過了足夠的時間，就生下了一個兒子，容貌端正，詳細的情況就像上面所說的那樣，乃至鼻子高挺筆直。當時，叫聲王的眷屬們想要為他取名：『給他取什麼名字好呢？』眷屬們回答說：『這個童子進入母親腹中時，大家都在大聲歡呼，應該可以取名為大叫聲（Maharaudrasvara）。』國王聽從了他們的請求，就給他取了這個名字。當時，大叫聲童子被交給八個保姆，照顧他的成長：兩個是乳母，兩個專門負責洗滌，兩個經常抱著他，兩個陪他玩耍。每天都用乳汁、乳酪、醍醐、生酥和熟酥等各種美味的食物來餵養他，就像蓮花一樣迅速地長大，聰明睿智，能夠很好地掌握十八種技藝，全部都精通，才華和智慧沒有不通達的。凡是剎帝利（Ksatriya，印度種姓制度中的第二等級，通常是武士和統治者）國王接受灌頂儀式，在人間擁有自在的權力和強大的勢力，遠近的國王都降伏於他。安置百姓，必須要具備這樣的技藝，善於調象，駕馭馬匹，乘坐車子，施弓放箭，在戰場上出入，善於使用鉤索、鐵箭和鐵矛，踏地揮拳，梳理頭髮，裝飾儀容，精通這些技能。

【English Translation】 English version A person about to die will exhibit five signs of decay. What are the five? First, their clothes become dirty and greasy; second, the flowers on their head wither; third, foul breath emanates from their mouth; fourth, sweat flows from their armpits; and fifth, they no longer enjoy their usual seat. Later, when a certain deva (deity) showed signs of decline, Sakra (Indra, ruler of the devas) advised him: 'You should be reborn in the womb of the chief queen of King Raudrasvara (King's name).' The deva replied to Sakra: 'Most kings commit many faults. If I am born there, I will again commit various wrongdoings, becoming an unrighteous person, and I will fall into Avici (the lowest level of hell). I do not wish to be born there.' Sakra told him: 'I will bless you, so that you may be awakened.' The deva replied: 'Lord of the devas, you should know that the devas are indulgent and attached to pleasure. How can they remember me?' Sakra replied: 'Even so, I will ensure that you remember and are awakened.' Upon hearing these words, the deva went to be conceived in the womb of the chief queen of King Raudrasvara. On the day of his conception, the king and his people rejoiced greatly and shouted loudly. When the time was full, a son was born, with a handsome appearance, as described above, even to the point of having a high and straight nose. Then King Raudrasvara's retinue wished to give him a name: 'What name should we give him?' The retinue replied: 'When this child entered his mother's womb, everyone shouted loudly, so he should be named Maharaudrasvara (Great Loud Sound).' The king followed their suggestion and gave him that name. The boy Maharaudrasvara was entrusted to eight nurses to care for his growth: two as wet nurses, two constantly washing him, two always holding him, and two playing with him. He was nourished daily with various delicious foods such as milk, yogurt, ghee, fresh butter, and cooked butter, growing quickly like a lotus flower, becoming intelligent and wise, and mastering the eighteen arts, becoming proficient in all of them, with talent and wisdom that were all-encompassing. Whenever a Ksatriya (warrior caste) king receives the abhiseka (consecration) ceremony, he possesses independent power and great strength in the human world, and kings from far and near all submit to him. To settle the people, one must possess such skills, being skilled in taming elephants, riding horses, driving chariots, shooting arrows, entering and exiting battlefields, being skilled in using hooks, iron arrows, and iron spears, stamping the ground and clenching fists, arranging one's hair and adorning oneself, being skilled in these things.

射法。略有五種：一者遠射悉皆穿穴、二者聞聲即射皆能殺戮、三者隨其要處悉能射之、四者亦射皆中、五者射入堅牢，此之射法悉能善了。王子法爾，父王在位，其名不顯。後於異時，叫聲大王身既崩已，時大叫聲太子策立登位。初紹王位，正法理人，至於后時，還行非法。於時帝釋報言：『仁者！我昔勸汝與叫聲王為子。汝今不應行此非法而理於國，當墮地獄。』時大聲王聞此語已，以正法理人，不久之間復行非法。于第二回帝釋復告：『仁者！我先勸汝與叫聲王為其太子。汝今不應行斯非法理於國位，當墮地獄。』時大聲王答帝釋言：『我等國王多諸放逸，貪五欲樂，聞已便忘。唯愿慈悲，留一記驗。我得見已，作諸功德。』

「爾時帝釋，敕工巧天(梵云毗首羯磨天)：『汝今可往大聲王宮端嚴道場，化作金幢舉高千尋，種種雜寶而為間錯。』時工巧天既受敕已，即往大聲王宮端嚴道場內化作金幢，舉高千等，眾寶莊嚴。時大聲王既見金幢，遂造施堂，修諸功德。王令親舅，名阿輸迦，專守供養。是時國人悉皆樂見，既睹幢已，還往施堂，心不捨離，來往供養，遂廢家業。時王國稅不能充足，王之大臣隨少將進。時大聲王既見物少，便即問言：『汝等何故少進租庸？』諸臣答曰：『大王當知！贍部洲人

【現代漢語翻譯】現代漢語譯本射箭的方法，略有五種：一是遠射都能穿透目標，二是聽見聲音就能射中並殺死目標，三是能射中要害之處，四是射箭都能命中，五是能射入堅固的物體，這些射箭的方法都能精通。王子（指大叫聲王之前的身份）名叫法爾（音譯），因為父王在位，他的名聲並不顯赫。後來，叫聲大王駕崩，當時的太子大叫聲（即後來的大聲王）被擁立登基。他最初即位時，以正法治理國家，但後來又開始施行非法。這時，帝釋天（Deva Indra）告誡他說：『仁者！我過去勸你做叫聲王的兒子。你現在不應該用這種非法的方式治理國家，否則會墮入地獄。』大聲王聽了這話后，又以正法治理國家，但不久之後又開始施行非法。第二次，帝釋天又告誡他說：『仁者！我先前勸你做叫聲王的太子。你現在不應該用這種非法的方式治理國家，否則會墮入地獄。』大聲王回答帝釋天說：『我們這些國王大多放縱自己，貪戀五欲之樂，聽了之後很快就忘記了。只希望您能慈悲，留下一個記號，我看到后，就會行各種功德。』當時，帝釋天命令工巧天（梵文：Vishvakarman，意為創造之神）：『你現在可以去大聲王的宮殿端嚴道場，化作一根高千尋的金幢，用各種雜寶裝飾。』工巧天接受命令后，就前往大聲王的宮殿端嚴道場內，化作一根高千尋的金幢，用各種寶物莊嚴裝飾。大聲王看到金幢后，就建造了施捨堂，修行各種功德。國王命令他的親舅舅，名叫阿輸迦（Ashoka），專門負責供養。當時，全國的人民都喜歡觀看金幢，看到金幢后，還去施捨堂，心裡不捨得離開，來來往往地供養，於是荒廢了家業。當時，國家的稅收不能充足，大臣們就少量地進獻。大聲王看到進獻的物品很少，就問他們說：『你們為什麼進獻的租庸這麼少？』大臣們回答說：『大王應該知道！贍部洲（Jambudvipa）的人民……』

【English Translation】 English version The method of archery can be summarized into five types: first, shooting from a distance that can penetrate all targets; second, being able to kill upon hearing a sound; third, being able to accurately shoot at vital points; fourth, every shot hits the mark; and fifth, being able to shoot into solid objects. He was proficient in all these archery methods. The prince (referring to the previous identity of Great Cry King) was named Phar (transliteration), but because his father was on the throne, his name was not prominent. Later, when King Cry passed away, the then-crown prince, Great Cry (the later Great Sound King), was supported and ascended the throne. Initially, when he ascended the throne, he governed the country with righteous Dharma, but later he began to practice illegal activities. At this time, Deva Indra (Emperor Shakra) warned him, 'Benevolent one! I once advised you to be the son of King Cry. You should not now govern the country with such illegal means, or you will fall into hell.' After hearing this, Great Sound King again governed the country with righteous Dharma, but soon after, he began to practice illegal activities again. The second time, Deva Indra again warned him, 'Benevolent one! I previously advised you to be the crown prince of King Cry. You should not now govern the country with such illegal means, or you will fall into hell.' Great Sound King replied to Deva Indra, 'We kings are mostly indulgent, greedy for the pleasures of the five desires, and forget quickly after hearing. I only hope that you can be compassionate and leave a sign, and when I see it, I will perform various merits.' At that time, Deva Indra ordered the Artisan God (Sanskrit: Vishvakarman, meaning the god of creation), 'You can now go to the dignified Bodhimanda of Great Sound King's palace and transform into a golden banner pole a thousand fathoms high, decorated with various miscellaneous treasures.' After receiving the order, the Artisan God went to the dignified Bodhimanda in Great Sound King's palace and transformed into a golden banner pole a thousand fathoms high, adorned with various treasures. After seeing the golden banner pole, Great Sound King built a charity hall and practiced various merits. The king ordered his maternal uncle, named Ashoka, to be in charge of the offerings. At that time, the people of the country all liked to see the golden banner pole, and after seeing it, they also went to the charity hall, reluctant to leave, and made offerings back and forth, thus neglecting their family businesses. At that time, the country's tax revenue was insufficient, and the ministers offered only a small amount. When Great Sound King saw that the offerings were small, he asked them, 'Why are you offering so little rent and labor?' The ministers replied, 'Your Majesty should know! The people of Jambudvipa...'

施堂食已，即觀金幢，遂廢生業。由此因緣，租稅不足。』王便報曰：『宜廢施堂。』諸臣奉命，遂即除毀。是時諸人自辦糧食，觀禮金幢，還不捨離，靡營家業，同前租稅不能充足。王又問言：『我令汝等既毀施堂，何故今者稅猶不足？』臣復答言：『大王當知！彼諸人眾，自辦資糧，食已觀睹金幢，不營家業，是故租庸猶不充足。』時大聲王廣作佈施，造諸功德，遂將金幢投弶伽河內。」佛告諸苾芻：「勿作異念！彼大聲王親舅阿輸迦者，今拔陀離苾芻是。由昔因中守護供養，所以不來觀禮金幢。」

時諸苾芻咸問世尊：「此之金幢何處壞滅？」佛言：「于未來世人壽八萬歲時，有轉輪聖王名曰餉佉，如法理世，十善化人。時王具足四種兵軍，能降一切悉皆得勝。常修善品為大法王，具有七寶，所謂輪寶、象寶、馬寶、珠寶、女寶、主藏臣寶、主兵臣寶。王有千子，勇健多力，能破怨敵，遍四洲界悉皆賓伏，一切人民無有侵奪。犯罪之者，不行刀杖，以法宣令自然調伏。時王有婆羅門名曰善凈，是王大臣，善凈有妻名曰凈妙，常以慈心遍覆一切。后時誕子，號為慈氏。時善凈大臣，常教八萬摩納婆等四薜陀論。以摩納婆等付與慈氏，令教習讀四薜陀論。時四天王各持伏藏及以金幢奉獻餉佉，所謂冰竭羅伏藏

從羯陵伽國來；般逐迦大藏從密絺羅國來；伊羅缽羅藏從揵陀羅國來；餉佉大藏從波羅痆斯城來。時餉佉王持此金幢施與善凈，善凈受已施與慈氏，慈氏受已，施與八萬摩納婆等，摩納受已各共分之。是時慈氏見此寶幢須臾無常，知一切法皆悉磨滅，心生憂惱。即趣靜林，起大慈悲，以智慧劍截諸煩惱，證得無上菩提智，號曰彌勒應正等覺。既成佛已，即于其日，時餉佉王七寶隱沒。既見是已，遂與八萬國王前後圍繞亦隨出家。時王女寶名毗舍佉，亦與八萬宮人婇女隨共出家。時善凈大臣，與八萬摩納婆等亦隨出家。爾時彌勒佛與八萬俱胝苾芻，前後圍繞詣尊足山，向迦攝波苾芻骨鎖留身之所，指山門開。於時彌勒世尊，以其右手擎取迦攝全身骨鎖，置左掌中，為諸聲聞廣說妙法，告諸苾芻：『汝等當知！過去世時，人壽百歲，有佛名釋迦牟尼，出於世間。此之迦攝，是彼聲聞，少欲知足，杜多第一。彼佛滅后，能結集釋迦牟尼教法。』時彌勒佛諸聲聞等既見迦攝留身之骨，心生憂惱：『如何此身，能證如是種種功德？』時彌勒世尊諸弟子等，由生憂惱，俱時現證阿羅漢果。於時有九十六俱胝阿羅漢，能證杜多而生厭離。時彼金幢便即隱沒。

「諸苾芻等便白佛言：『有何因緣，餉佉輪王，今與世尊同時出世？

【現代漢語翻譯】現代漢語譯本從羯陵伽國來；般逐迦（Panzhujia，藏名）大藏從密絺羅國來；伊羅缽羅（Iluoboluo，藏名）藏從揵陀羅國來；餉佉（Xiangqie，國王名）大藏從波羅痆斯城來。當時餉佉王將這金幢施捨給善凈，善凈接受后施捨給慈氏，慈氏接受后，施捨給八萬摩納婆（Manapo，人名）等，摩納接受后各自共同分了它。這時慈氏見到這寶幢須臾無常，知道一切法都將磨滅，心中生起憂愁煩惱。隨即前往靜林，生起大慈悲心，用智慧劍斬斷各種煩惱，證得無上菩提智慧，號稱彌勒應正等覺。成佛之後，就在當天，餉佉王的七寶隱沒不見。餉佉王見到這種情況后，於是與八萬國王前後圍繞著彌勒佛也跟隨出家。當時餉佉王的女寶名叫毗舍佉（Pisheqie，人名），也與八萬宮人婇女一同跟隨出家。當時善凈大臣，與八萬摩納婆等也跟隨出家。當時彌勒佛與八萬俱胝（俱胝，數字單位）比丘，前後圍繞著前往尊足山，面向迦攝波（Jiashuo Po，人名）比丘骨鎖留身之處，指山門打開。當時彌勒世尊，用他的右手托起迦攝全身骨鎖，放在左掌中，為各位聲聞廣說妙法，告訴各位比丘：『你們應當知道！過去世時，人壽百歲，有佛名叫釋迦牟尼（Shijia Muni，佛名），出現在世間。這位迦攝，是釋迦牟尼佛的聲聞弟子，少欲知足，修頭陀行第一。釋迦牟尼佛滅度后，他能結集釋迦牟尼佛的教法。』當時彌勒佛的各位聲聞弟子們見到迦攝留下的骨身，心中生起憂愁煩惱：『如何這身軀，能證得如此種種功德？』當時彌勒世尊的各位弟子們，由於生起憂愁煩惱，同時現證阿羅漢果。當時有九十六俱胝阿羅漢，能證得頭陀行而生起厭離心。當時那金幢便立即隱沒不見。

『各位比丘等便稟告佛說：『有什麼因緣，餉佉輪王，如今與世尊同時出世？』

【English Translation】 English version Coming from the Kalinga country; the great Pitaka of Pan Zhujia (Panzhujia, a Tibetan name) came from the Mitila country; the Pitaka of Iluoboluo (Iluoboluo, a Tibetan name) came from the Gandhara country; the great Pitaka of Xiangqie (Xiangqie, name of a king) came from the city of Varanasi. At that time, King Xiangqie gave this golden banner to Shan Jing, Shan Jing accepted it and gave it to Cishi, Cishi accepted it and gave it to eighty thousand Manapos (Manapo, a personal name), and the Manapos each divided it among themselves. At this time, Cishi saw that this precious banner was impermanent in an instant, and knew that all dharmas would be destroyed, and sorrow and distress arose in his heart. Then he went to the quiet forest, aroused great compassion, cut off all afflictions with the sword of wisdom, and attained unsurpassed Bodhi wisdom, and was called Maitreya, the Perfectly Enlightened One. After becoming a Buddha, on the same day, the seven treasures of King Xiangqie disappeared. After seeing this situation, King Xiangqie, surrounded by eighty thousand kings, also followed him to become a monk. At that time, the precious daughter of King Xiangqie, named Pisheqie (Pisheqie, a personal name), also followed him to become a nun with eighty thousand palace women. At that time, Minister Shan Jing, along with eighty thousand Manapos, also followed him to become a monk. At that time, Maitreya Buddha, surrounded by eighty thousand kotis (koti, a unit of number) of Bhikkhus, went to Mount Zunzhu, facing the place where the bone lock of Bhikkhu Jiashuo Po (Jiashuo Po, a personal name) remained, and pointed to open the mountain gate. At that time, the World Honored Maitreya, with his right hand, held up the whole body bone lock of Jiashuo, placed it in his left palm, and widely spoke the wonderful Dharma to all the Sravakas, and told the Bhikkhus: 'You should know! In the past, when people lived to be a hundred years old, there was a Buddha named Shakyamuni (Shijia Muni, name of a Buddha), who appeared in the world. This Jiashuo is a Sravaka disciple of Shakyamuni Buddha, with few desires and contentment, and is the first in ascetic practices. After Shakyamuni Buddha passed away, he was able to gather the teachings of Shakyamuni Buddha.' At that time, the Sravaka disciples of Maitreya Buddha saw the bone body left by Jiashuo, and sorrow and distress arose in their hearts: 'How can this body attain such merits?' At that time, the disciples of the World Honored Maitreya, due to the arising of sorrow and distress, simultaneously realized the Arhat fruit. At that time, there were ninety-six kotis of Arhats who were able to attain ascetic practices and generate aversion. At that time, the golden banner immediately disappeared.

'The Bhikkhus then said to the Buddha: 'What is the reason that King Xiangqie, now appears in the world at the same time as the World Honored One?'

』彼佛告言：『由願力故。』苾芻復問：『云何願力？』時彌勒佛為諸苾芻說：『于往昔中天竺國，是時有王名摩娑婆，正法理民，國界豐樂，無諸諍訟，人眾充滿，常有花果，雨澤順時，五穀成熟。時北天竺國有王名曰多財，亦正法理世，國界豐樂，無眾諍訟，人眾充滿，常有花果，雨澤順時，五穀成熟。後於異時，中天竺王有一大臣產生一子，其子生時，自然耳有寶珰隨身而出。子既生已，即集親屬，慶喜設會，與立其名。由子初生耳有寶珰，遂從立稱名曰寶光。時此寶光，後於異時，見老病死心懷憂惱，即棄俗緣趣于山林，當日能證阿耨多羅三藐三菩提，便即號為寶光如來。復于異時，北天竺國多財之王，升于高樓，與諸大臣前後圍繞，告群臣曰：「頗有如我國土，人眾豐樂，無諸諍訟，雨澤順時，五穀成熟，常受快樂。」時有商人，曾向中天竺國，前白王曰：「彼中天竺有王名摩娑婆，其國豐樂，與王相似。」時多財王聞此語已，心大瞋怒，便告大臣曰：「汝等即可嚴四種兵，我今自往伐彼摩娑婆王，並破國土。」時多財王即領兵眾：一者象兵、二者馬兵、三者車兵、四者步兵，各嚴器仗，遂向中天，渡弶伽河已，南岸而住。時摩娑婆王聞多財王領四種兵馬至河南岸。既聞是已，亦嚴四兵，各持軍器，渡弶伽

【現代漢語翻譯】現代漢語譯本：彼佛告訴他們：『這是由於願力的緣故。』一位比丘又問：『什麼是願力呢？』當時，彌勒佛為眾比丘解釋說：『在過去的天竺國，那時有一位國王名叫摩娑婆（King Mas婆），以正法治理國家，國界富饒安樂，沒有各種爭端訴訟，人民眾多，常有花果，雨水及時，五穀豐收。當時北天竺國也有一位國王名叫多財（King 多財），同樣以正法治理國家，國界富饒安樂，沒有各種爭端訴訟，人民眾多，常有花果，雨水及時，五穀豐收。後來在不同的時間，中天竺國的國王有一位大臣生了一個兒子，這個孩子出生時，自然地耳朵上就帶著寶珰（precious earrings）一起出生。孩子出生后，就聚集親屬，慶祝設宴，為他取名。因為孩子初生時耳朵上有寶珰，於是就按照這個特點給他取名為寶光（Bao Guang）。當時這位寶光，後來在不同的時間，看到衰老、疾病、死亡，心中感到憂愁煩惱，於是就拋棄世俗的緣分，前往山林，當日就能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），便立即號為寶光如來（Bao Guang Tathagata）。又在不同的時間，北天竺國的多財國王，登上高樓，被各位大臣前後圍繞，告訴群臣說：『有沒有像我國這樣，人民眾多，富饒安樂，沒有各種爭端訴訟，雨水及時，五穀豐收，常常享受快樂的國土呢？』當時有一位商人，曾經去過中天竺國，上前稟告國王說：『那中天竺國有一位國王名叫摩娑婆，他的國家富饒安樂，與您的國家相似。』當時多財國王聽到這些話后，心中非常憤怒，便告訴大臣們說：『你們可以準備四種軍隊，我現在親自前往攻打摩娑婆國王，並攻破他的國土。』當時多財國王就率領軍隊：第一種是象兵（elephant troops），第二種是馬兵（cavalry），第三種是車兵（chariot troops），第四種是步兵（infantry），各自準備武器裝備，於是向中天竺國進發，渡過弶伽河（Ganges River）后，在南岸駐紮。當時摩娑婆國王聽說多財國王率領四種兵馬到達河南岸。聽到這個訊息后，也準備四種軍隊，各自拿著軍用器械，渡過弶伽河。

【English Translation】 English version: That Buddha told them: 'It is due to the power of vows.' A Bhiksu further asked: 'What is the power of vows?' At that time, Maitreya Buddha explained to the Bhiksus: 'In the past in the country of India, there was a king named Masa婆 (King Mas婆), who governed the country with the righteous Dharma. The country was prosperous and peaceful, without any disputes or lawsuits. The people were numerous, there were always flowers and fruits, the rain was timely, and the five grains were abundant. At that time, in the northern country of India, there was also a king named 多財 (King 多財), who also governed the world with the righteous Dharma. The country was prosperous and peaceful, without any disputes or lawsuits. The people were numerous, there were always flowers and fruits, the rain was timely, and the five grains were abundant. Later, at a different time, the king of central India had a minister who gave birth to a son. When this child was born, he naturally had precious earrings (precious earrings) on his ears. After the child was born, he gathered relatives, celebrated with a feast, and gave him a name. Because the child was born with precious earrings on his ears, he was named Bao Guang (Bao Guang) accordingly. At that time, this Bao Guang, later at a different time, saw old age, sickness, and death, and felt worried and distressed. So he abandoned worldly ties and went to the mountains and forests. On that day, he was able to attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), and was immediately named Bao Guang Tathagata (Bao Guang Tathagata). Again at a different time, the king 多財 of northern India ascended a high tower, surrounded by ministers, and told the ministers: 'Is there any country like ours, with numerous people, prosperous and peaceful, without any disputes or lawsuits, timely rain, abundant five grains, and constant enjoyment of happiness?' At that time, a merchant who had been to central India came forward and reported to the king: 'That central India has a king named Masa婆, whose country is prosperous and peaceful, similar to your country.' At that time, King 多財 heard these words and was very angry. He told the ministers: 'You can prepare four kinds of troops, and I will personally go to attack King Masa婆 and destroy his country.' At that time, King 多財 led the troops: first, elephant troops (elephant troops), second, cavalry (cavalry), third, chariot troops (chariot troops), and fourth, infantry (infantry), each preparing weapons and equipment, and then proceeded to central India. After crossing the 弶伽 River (Ganges River), they camped on the south bank. At that time, King Masa婆 heard that King 多財 had led four kinds of troops to the south bank of the river. Upon hearing this news, he also prepared four kinds of troops, each carrying military equipment, and crossed the 弶伽 River.

河北岸而住。時寶光如來知此二王正堪調伏，來至弶伽河止宿而住，于其夜中起世間心。諸佛常法，若起念時，帝釋梵王護世善神即知佛念。彼諸天等既知念已，來至佛所，頂禮佛足，退坐一面。由彼天光赫焃照彼摩娑婆王軍眾。時多財王見彼光明，心生驚怪，問諸臣曰：「是何光明，照耀彼軍？」群臣答曰：「彼摩娑婆王國內有佛出世號曰寶光如來，帝釋諸天悉來供養，具大威德，有斯光明。」時多財王告諸臣曰：「彼摩娑婆王國內有此佛寶二足福田出現世間，感得梵天王等常來供養，我今豈得損彼王身國軍人眾。」時多財王即遣使者報彼王曰：「王今可來共我相見。汝大福德，國中感得二足福田寶光如來應正等覺，釋梵諸天而來供養。然我今者欲得相見，執手取辭，彼此無畏，各得安穩。」時摩娑婆王聞此語已，心懷不信，遂往寶光佛所，頂禮雙足，退坐一面，而白佛言：「世尊！彼多財王遣使相喚，欲得相見，執手取辭。我今不知云何？世尊遣我去不？」爾時寶光如來報曰：「大王！今可往看，必得安穩。」時王復問佛曰：「我今至彼，既相見已，如何設禮？」佛告王曰：「彼王有力，應先禮拜。」時摩娑婆王聞佛語已，即往多財王所，欲禮雙足。時多財王即起迎接，相抱撫拍，共相慰喻，歡喜取辭。還至佛所

【現代漢語翻譯】現代漢語譯本住在弶伽河（Ganga River）河北岸。當時寶光如來（Bao Guang Ru Lai）知道這兩位國王正適合調伏，來到弶伽河邊止宿，在那夜裡生起了利益世間的心。諸佛有個常法，如果生起念頭，帝釋（Di Shi）、梵王（Fan Wang）和護世善神立刻就能知道佛的念頭。那些天神們知道后，來到佛的住所，頂禮佛足，退到一旁坐下。由於他們的天光照亮了摩娑婆王（Mo Suo Po Wang）的軍隊。當時多財王（Duo Cai Wang）看到那光明，心中感到驚奇，問他的臣子們說：『這是什麼光明，照耀著他們的軍隊？』臣子們回答說：『在摩娑婆王的國家裡有佛出世，名叫寶光如來，帝釋諸天都來供養他，他具有很大的威德，所以有這樣的光明。』當時多財王告訴他的臣子們說：『在摩娑婆王的國家裡有佛寶，這二足福田出現在世間，感得梵天王等常常來供養，我怎麼可以損害那位國王的身軀、國家和軍隊呢？』當時多財王立刻派遣使者去告訴那位國王說：『國王您可以來和我相見。您有很大的福德，國家裡感得二足福田寶光如來應正等覺，釋梵諸天都來供養。然而我現在想要和您相見，握手告別，彼此沒有畏懼，各自得到安穩。』當時摩娑婆王聽到這些話后，心中不相信，於是前往寶光佛的住所，頂禮佛的雙足，退到一旁坐下，對佛說：『世尊！那多財王派遣使者來邀請我，想要和我相見，握手告別。我現在不知道該怎麼辦？世尊您讓我去嗎？』當時寶光如來回答說：『大王！您可以去看看，一定能得到安穩。』當時國王又問佛說：『我現在到了那裡，既然相見了，應該如何行禮？』佛告訴國王說：『那位國王有力量，你應該先禮拜他。』當時摩娑婆王聽到佛的話后，立刻前往多財王的住所，想要禮拜他的雙足。當時多財王立刻起身迎接，互相擁抱撫慰，一起互相慰問，歡喜地告別。然後回到佛的住所。

【English Translation】 English version Residing on the north bank of the Ganga River. At that time, Bao Guang Ru Lai (Tathagata of Precious Light) knew that these two kings were suitable for taming, so he came to the Ganga River and stayed there. During that night, he arose a mind of benefiting the world. It is a common practice of all Buddhas that if a thought arises, Di Shi (Indra), Fan Wang (Brahma King), and the benevolent guardian deities of the world immediately know the Buddha's thought. After those deities knew, they came to the Buddha's residence, prostrated at the Buddha's feet, and retreated to sit on one side. Because their divine light illuminated the army of Mo Suo Po Wang (King Masarva). At that time, Duo Cai Wang (King of Much Wealth) saw that light, felt surprised in his heart, and asked his ministers, 'What is this light that illuminates their army?' The ministers replied, 'In the country of Mo Suo Po Wang, a Buddha has appeared named Bao Guang Ru Lai, and Di Shi and all the deities have come to make offerings to him. He possesses great power and virtue, so he has this light.' At that time, Duo Cai Wang told his ministers, 'In the country of Mo Suo Po Wang, there is a Buddha jewel, this field of merit with two feet, appearing in the world, attracting Brahma King and others to come and make offerings. How can I harm that king's body, country, and army?' At that time, Duo Cai Wang immediately sent a messenger to tell that king, 'King, you may come and meet with me. You have great merit, and your country has attracted the field of merit with two feet, Bao Guang Ru Lai, the Perfectly Enlightened One, and the deities of Sakra and Brahma have come to make offerings. However, I now want to meet with you, shake hands in farewell, so that we may have no fear of each other and each obtain peace.' At that time, Mo Suo Po Wang heard these words and did not believe them in his heart, so he went to the residence of Bao Guang Buddha, prostrated at the Buddha's feet, retreated to sit on one side, and said to the Buddha, 'World Honored One! That Duo Cai Wang has sent a messenger to invite me, wanting to meet with me and shake hands in farewell. I do not know what to do now? World Honored One, do you allow me to go?' At that time, Bao Guang Ru Lai replied, 'Great King! You may go and see, and you will surely obtain peace.' At that time, the king asked the Buddha again, 'Now that I have arrived there, and we have met, how should I perform the rituals?' The Buddha told the king, 'That king has power, you should bow to him first.' At that time, Mo Suo Po Wang heard the Buddha's words and immediately went to the residence of Duo Cai Wang, wanting to bow at his feet. At that time, Duo Cai Wang immediately rose to greet him, embraced and comforted each other, and joyfully bid farewell. Then he returned to the Buddha's residence.

，頂禮雙足，退坐一面。時摩娑婆而白言：「世尊！一切諸王，誰為最尊，合受禮敬？」佛報王曰：「轉輪聖王合受禮拜。」王聞佛語，專記在心，即從座起，偏袒右肩，合掌向佛，而白佛言：「唯愿世尊及苾芻眾受我等請，明日供養。」於時世尊默然而受。乃至世尊食訖，嚼齒木，嗽凈水已，時摩娑婆王即于佛前至誠發願：「我今供佛並諸聖眾所有功德，持此善根，愿我當得轉輪聖王。」既發願已，忽聞有吹螺之聲。爾時寶光如來便與授記：「汝當來世人壽八萬歲時，汝當出世作轉輪王，號曰餉佉。」眾人聞已，出極大聲。彼多財王去猶未遠，聞此叫聲，問群臣曰：「摩娑婆王國內有何因緣，出此大聲？」諸臣察問，尋報王曰：「寶光如來與摩娑婆王授記，于當來世作轉輪王。彼諸人等聞此記已，歡喜踴躍，為此緣故出大叫聲。」時多財王聞此語已，遂即回駕，詣寶光如來正等覺所，頂禮雙足，退坐一面，而白佛言：「世尊！一切世間誰合受輪王禮拜？」佛告大王：「唯有如來、應、正等覺，合受轉輪聖王禮拜供養。」時多財王從坐而起，整理衣服，頂禮佛已，合掌恭敬，而白佛言：「唯愿世尊及苾芻僧伽，明日受我微供。」乃至食訖，收缽澡嗽已，時多財王起大慈悲，普遍生界，便發願言：「以此供養善根，愿我

【現代漢語翻譯】現代漢語譯本頂禮佛的雙足，退到一旁坐下。這時，摩娑婆（Mauryan，人名）稟告佛說：『世尊！所有國王中，誰是最尊貴的，應該接受禮敬？』佛告訴國王說：『轉輪聖王（Chakravarti，擁有統治世界的輪寶的理想君主）應該接受禮拜。』國王聽了佛的話，牢記在心，立刻從座位上站起來，袒露右肩，合掌向佛，對佛說：『希望世尊和各位比丘（Bhikkhu，佛教僧侶）接受我的邀請，明天來接受供養。』當時，世尊默默地接受了邀請。直到世尊用完餐，嚼完齒木，漱完凈水后，摩娑婆王就在佛前至誠地發願：『我今天供養佛和各位聖眾的所有功德，用這善根，愿我將來能夠成為轉輪聖王。』發願完畢后，忽然聽到吹海螺的聲音。這時，寶光如來（Ratnavati Buddha，過去佛名）便為他授記：『你將來在人壽八萬歲時，將會出世成為轉輪王，名為餉佉（Sankha，海螺）。』眾人聽了之後，發出極大的聲音。那位多財王（Bahudhana，人名）離開還沒多遠，聽到這叫聲，問群臣說：『摩娑婆王的國內發生了什麼事，發出這麼大的聲音？』群臣查問后，回報國王說：『寶光如來為摩娑婆王授記，他將來會成為轉輪王。那些人聽了這授記后，歡喜踴躍，因此發出大叫聲。』當時，多財王聽了這話后，就立刻掉轉車駕，前往寶光如來正等覺（Samyaksambuddha，完全覺悟的佛）所在之處，頂禮佛的雙足，退到一旁坐下，對佛說：『世尊！在所有世間中，誰應該接受轉輪王的禮拜？』佛告訴大王說：『只有如來（Tathagata，佛的稱號之一）、應供（Arhat，值得供養的人）、正等覺，才應該接受轉輪聖王的禮拜供養。』當時，多財王從座位上站起來，整理衣服，頂禮佛后，合掌恭敬，對佛說：『希望世尊和比丘僧伽（Sangha，僧團）明天接受我的微薄供養。』直到用完餐，收好缽，洗漱完畢后，多財王生起大慈悲心，普遍地關愛所有眾生，便發願說：『用這供養的善根，愿我』

【English Translation】 English version Paying homage to his feet, he withdrew and sat to one side. Then, Mauryan (Mauryan, a person's name) said to the Buddha: 'Venerable One! Among all the kings, who is the most venerable and worthy of reverence?' The Buddha replied to the king: 'The Chakravarti (Chakravarti, the ideal monarch who possesses the wheel jewel to rule the world) is worthy of worship.' Upon hearing the Buddha's words, the king kept them in mind. He immediately rose from his seat, bared his right shoulder, and, with palms joined, faced the Buddha and said: 'May the Venerable One and the Bhikkhus (Bhikkhu, Buddhist monks) accept my invitation to receive offerings tomorrow.' At that time, the World-Honored One silently accepted. After the World-Honored One had finished eating, chewed his toothpick, and rinsed his mouth with clean water, King Mauryan sincerely made a vow before the Buddha: 'With all the merits of my offering to the Buddha and all the holy assembly today, may I, with this root of goodness, attain the status of a Chakravarti in the future.' As soon as he finished his vow, he suddenly heard the sound of a conch shell being blown. At that moment, Ratnavati Buddha (Ratnavati Buddha, the name of a past Buddha) then bestowed a prophecy upon him: 'In the future, when the lifespan of humans is eighty thousand years, you will appear in the world as a Chakravarti, named Sankha (Sankha, conch shell).' Upon hearing this, the crowd let out a great cry. King Bahudhana (Bahudhana, a person's name), who had not gone far, heard this cry and asked his ministers: 'What is the reason for this great cry in King Mauryan's kingdom?' The ministers inquired and reported to the king: 'Ratnavati Buddha has prophesied that King Mauryan will become a Chakravarti in the future. Those people, upon hearing this prophecy, rejoiced and leaped for joy, and for this reason, they let out a great cry.' At that time, King Bahudhana, upon hearing these words, immediately turned his chariot around and went to where Ratnavati Buddha, the Samyaksambuddha (Samyaksambuddha, a fully enlightened Buddha), was. Paying homage to his feet, he withdrew and sat to one side, and said to the Buddha: 'Venerable One! In all the worlds, who is worthy of the Chakravarti's worship?' The Buddha told the great king: 'Only the Tathagata (Tathagata, one of the titles of the Buddha), the Arhat (Arhat, one who is worthy of offerings), the Samyaksambuddha, is worthy of the Chakravarti's worship and offerings.' At that time, King Bahudhana rose from his seat, adjusted his robes, paid homage to the Buddha, and with palms joined respectfully, said to the Buddha: 'May the World-Honored One and the Bhikkhu Sangha (Sangha, monastic community) accept my humble offering tomorrow.' After finishing the meal, putting away the bowl, and washing up, King Bahudhana arose with great compassion, universally caring for all beings, and made a vow, saying: 'With the root of goodness from this offering, may I'

當來早得成佛，為天人師。」佛即報曰：「大王當知！于未來世人壽八萬歲時，當得作佛名曰彌勒，十號具足。」佛告諸苾芻：「猶此願力，佛與輪王，二寶同時出現於世。」』」

爾時世尊告阿難陀曰：「汝可共我往俱胝聚落。」時阿難陀遂與世尊遊行佛栗氏國，漸至俱胝聚落，次北不遠有勝攝林樹，佛于中住。爾時世尊告諸苾芻曰：「汝等當知！此之禁戒若破，於三摩地亦皆隨失。汝等若能修習持戒，此三摩地即能常住。以其智慧，修習身心，於三毒中得正解脫。如是修習，得解脫已，聖者善能了知：我生已盡，梵行成立，所作已辦，不受後有。」

爾時世尊告具壽阿難陀曰：「汝可共我往那地迦聚落。」阿難陀唯然，遂與如來游佛栗氏國，漸至那地迦聚落群氏迦堂中。彼那地迦聚落，時有災疫，人眾多死。於時有淥目親近、極精進、近勝端嚴、近端嚴、多眾最上，並賢善現名稱、施稱、上稱等眾多鄔波索迦，皆已身死。時諸苾芻于晨朝時執持衣缽，入那地迦聚落巡門乞食。彼諸苾芻聞此聚落多有人死，然有淥目親近乃至上稱等諸鄔波索迦皆悉身死。諸苾芻等既聞人死，巡乞食已，還至本處，安置衣缽，詣世尊所，頂禮雙足，退坐一面，而白佛言：「我等諸苾芻，于晨朝時執持衣缽，入那地迦聚落游

【現代漢語翻譯】『當他來的時候，很快就能成佛，成為天人的導師。』佛陀隨即回答說：『大王您應當知道！在未來的世界，當人們的壽命達到八萬歲時，您將會成佛，佛號為彌勒（Maitreya，未來佛），具備十種稱號。』佛陀告訴各位比丘（Bhikkhu，佛教僧侶）：『就像這個願力一樣，佛陀與轉輪王（Chakravartin，理想的統治者），這兩種珍寶會同時出現在世間。』

當時，世尊（Bhagavan，佛陀的尊稱）告訴阿難陀（Ananda，佛陀的十大弟子之一）說：『你可以和我一起去俱胝（Koti，數量單位，百萬或千萬）聚落。』當時，阿難陀就和世尊一起遊歷佛栗氏國（Bhriji，古代印度的一個地區），逐漸到達俱胝聚落，在北方不遠處有一棵勝攝林樹，佛陀就在樹下居住。當時，世尊告訴各位比丘說：『你們應當知道！這些禁戒如果被破壞，那麼三摩地（Samadhi，禪定）也會隨之失去。你們如果能夠修習持戒，那麼三摩地就能常住。用智慧修習身心，就能從貪嗔癡三毒中得到真正的解脫。像這樣修習，得到解脫之後，聖者就能清楚地知道：我的生命已經終結，清凈的修行已經完成，該做的事情已經做完，不再受後世的輪迴。』

當時，世尊告訴具壽阿難陀說：『你可以和我一起去那地迦（Nandika，地名）聚落。』阿難陀回答說『好的』，於是就和如來（Tathagata，佛陀的稱號之一）一起遊歷佛栗氏國，逐漸到達那地迦聚落的群氏迦堂中。當時，那地迦聚落髮生了災疫，很多人都死了。當時有淥目親近、極精進、近勝端嚴、近端嚴、多眾最上，以及賢善現名稱、施稱、上稱等眾多鄔波索迦（Upasaka，在家男居士），都已經去世了。當時，各位比丘在早晨的時候拿著衣缽，進入那地迦聚落挨家挨戶地乞食。這些比丘聽說這個聚落里死了很多人，而且淥目親近乃至上稱等各位鄔波索迦都已經去世了。各位比丘聽說了有人去世，乞食完畢后，回到原來的地方，安置好衣缽，來到世尊那裡，頂禮佛陀的雙足，退到一旁坐下，對佛陀說：『我們各位比丘，在早晨的時候拿著衣缽，進入那地迦聚落游

【English Translation】『When he comes, he will quickly attain Buddhahood and become a teacher of gods and humans.』 The Buddha then replied, 『Great King, you should know! In the future world, when people's lifespan reaches eighty thousand years, you will attain Buddhahood with the name Maitreya (the future Buddha), possessing the ten titles.』 The Buddha told the Bhikkhus (Buddhist monks), 『Just like this vow, the Buddha and the Chakravartin (ideal ruler) will appear in the world at the same time.』

At that time, the Bhagavan (the Blessed One, an epithet of the Buddha) said to Ananda (one of the ten principal disciples of the Buddha), 『You can go with me to Koti (a unit of measurement, million or ten million) village.』 At that time, Ananda traveled with the Bhagavan in the Bhriji (an ancient Indian region) country, gradually reaching Koti village, and not far to the north was a beautiful Samvara tree, where the Buddha stayed. At that time, the Bhagavan told the Bhikkhus, 『You should know! If these precepts are broken, then Samadhi (meditative absorption) will also be lost. If you can practice upholding the precepts, then Samadhi can abide. By cultivating body and mind with wisdom, you can attain true liberation from the three poisons of greed, hatred, and delusion. Having cultivated in this way and attained liberation, the noble ones will clearly know: My life is exhausted, the pure conduct is established, what needs to be done is done, and there will be no more rebirth.』

At that time, the Bhagavan said to the Venerable Ananda, 『You can go with me to Nandika (a place name) village.』 Ananda replied 『Yes』, and then traveled with the Tathagata (one of the titles of the Buddha) in the Bhriji country, gradually reaching the community hall in Nandika village. At that time, there was a plague in Nandika village, and many people died. At that time, there were many Upasakas (lay male devotees) such as Loka, who were close, extremely diligent, nearly victorious, nearly beautiful, the most superior of the many, as well as Bhadra, Shrichandra, Shridatta, Shrisena, and others, who had all passed away. At that time, the Bhikkhus, in the morning, carrying their robes and bowls, entered Nandika village to beg for food from house to house. These Bhikkhus heard that many people had died in this village, and that all the Upasakas from Loka to Shrisena had passed away. Having heard of the deaths, the Bhikkhus, after begging for food, returned to their place, put away their robes and bowls, went to the Bhagavan, bowed at the Buddha's feet, retreated to one side, and said to the Buddha: 『We Bhikkhus, in the morning, carrying our robes and bowls, entered Nandika village to travel』

行乞食，乃聞人說此聚落中多有人死。彼諸人等既並身死，各趣何道受生？」佛告諸苾芻：「彼淥目鄔波索迦，斷五下分結已即受化生，於此涅槃證不還果，於此世中得不退轉法。余鄔波索迦等，亦復如是。」佛告諸苾芻：「于彼那地迦聚落，更有二百五十一鄔波索迦並悉身死，亦皆斷五下分結得受化生，於此涅槃證不還果，於此世中得不退轉，于彼聚落，復有三百鄔波索迦亦皆身死，斷三分結故，及貪、瞋、癡由有輕障，證一來果，更此受生，當斷一切諸煩惱惑。于彼聚落，復有五百一鄔波索迦身死，斷三分結故，證預流果，不墮惡趣，決定當證菩提之果，於人天中七返受生，輪轉息已，斷除煩惱。」佛告諸苾芻：「汝等當知！欲死者皆來問我，虛生擾亂，無有利樂。然而生者，皆歸於死；若如來出現或不出現，生滅是常，有何奇異？然其法者，即是法界，如來由自神通證現覺已，演說示現，分別安住，開示廣說種種妙法，所謂：有此故彼有，此生故彼生，所謂無明緣行、行緣識、識緣名色、名色緣六處、六處緣觸、觸緣受、受緣愛、愛緣取、取緣有、有緣生、生緣老死憂悲苦惱，如是純極苦蘊生。所謂無此有故，彼即不生；彼若滅故，此即當滅，所謂無明滅故行滅、行滅故識滅、識滅故名色滅、名色滅故六處滅、

【現代漢語翻譯】現代漢語譯本我出去乞食的時候，聽人說這個聚落中很多人死了。那些人既然都已經死了，各自會到哪一道去受生呢？』佛告訴眾比丘：『那位淥目(Lūmù)鄔波索迦(Upāsaka，男居士)，已經斷除了五下分結(wǔ xià fēn jié，導致眾生輪迴于欲界的五種煩惱)，直接受化生，在此涅槃，證得不還果(bù huán guǒ，阿那含果)，在這個世間得到不退轉的地位。其餘的鄔波索迦等，也是這樣。』佛告訴眾比丘：『在那地迦(Nàdìjiā)聚落，還有二百五十一位鄔波索迦也都死了，他們也都斷除了五下分結，得到受化生，在此涅槃，證得不還果，在這個世間得到不退轉。在那聚落中，還有三百位鄔波索迦也死了，因為斷除了三分結(sān fēn jié，身見、戒禁取見、疑)，並且貪、瞋、癡的障礙很輕微，證得一來果(yī lái guǒ，斯陀含果)，還會再來此世受生一次，之後就能斷除一切煩惱惑。在那聚落中，還有五百零一位鄔波索迦死了，因為斷除了三分結，證得預流果(yù liú guǒ，須陀洹果)，不會墮入惡趣，必定會證得菩提之果，在人天之中七次往返受生，輪迴停止后，就能斷除煩惱。』佛告訴眾比丘：『你們應當知道！那些將要死的人都來問我，虛生擾亂，沒有什麼利益。然而活著的人，最終都會歸於死亡；無論如來出現或不出現，生滅都是常態，有什麼可奇怪的呢？然而那法，就是法界，如來通過自己的神通證悟顯現后，演說示現，分別安住，開示廣說種種妙法，那就是：因為有此所以有彼，因為此生所以彼生，也就是無明緣行、行緣識、識緣名色、名色緣六處、六處緣觸、觸緣受、受緣愛、愛緣取、取緣有、有緣生、生緣老死憂悲苦惱，這樣純粹的極大苦蘊就產生了。所謂沒有此有，所以彼就不生；彼如果滅了，此也就應當滅，也就是無明滅所以行滅、行滅所以識滅、識滅所以名色滅、名色滅故六處滅、

【English Translation】 English version While begging for food, I heard people say that many people had died in this village. Since those people have all died, where will they go to be reborn?』 The Buddha told the Bhikshus (Bhikṣu, monks), 『That Lūmù Upāsaka (Upāsaka, male lay Buddhist), having severed the five lower fetters (pañcāvarabhāgīya-saṃyojana, the five fetters that bind beings to the realm of desire), was immediately reborn by transformation, attained Nirvana here, realized the Anāgāmi (Anāgāmi, Non-Returner) fruit, and in this world obtained the state of non-regression. The other Upāsakas, and so on, are also like that.』 The Buddha told the Bhikshus, 『In that Nādikā (Nādikā) village, there were also two hundred and fifty-one Upāsakas who all died, and they all severed the five lower fetters and obtained rebirth by transformation, attained Nirvana here, realized the Anāgāmi fruit, and in this world obtained the state of non-regression. In that village, there were also three hundred Upāsakas who all died, because they severed the three fetters (saṃyojana, the three fetters of self-view, adherence to rites and rituals, and doubt), and because their obstacles of greed, hatred, and delusion were light, they realized the Sakṛdāgāmi (Sakṛdāgāmi, Once-Returner) fruit, and will be reborn here once more, and then they will sever all afflictions and delusions. In that village, there were also five hundred and one Upāsakas who died, because they severed the three fetters, they realized the Srotaāpanna (Srotaāpanna, Stream-Enterer) fruit, will not fall into the evil realms, will surely realize the fruit of Bodhi (Bodhi, enlightenment), will be reborn seven times in the realms of humans and gods, and after the cycle of rebirth ceases, they will cut off afflictions.』 The Buddha told the Bhikshus, 『You should know! Those who are about to die all come to ask me, causing useless disturbance, without any benefit or joy. However, those who are alive will all eventually return to death; whether the Tathāgata (Tathāgata, Buddha) appears or does not appear, birth and death are constant, what is so strange about that? However, that Dharma (Dharma, the teachings), is the Dharmadhātu (Dharmadhātu, the realm of reality), the Tathāgata, having realized and manifested it through his own supernormal powers, expounds, demonstrates, distinguishes, establishes, reveals, and extensively explains all kinds of wonderful Dharma, that is: because this exists, therefore that exists, because this arises, therefore that arises, that is, ignorance conditions volitional actions, volitional actions condition consciousness, consciousness conditions name and form, name and form condition the six sense bases, the six sense bases condition contact, contact conditions feeling, feeling conditions craving, craving conditions grasping, grasping conditions becoming, becoming conditions birth, birth conditions old age, death, sorrow, lamentation, pain, grief, and despair, thus arises this entire mass of suffering. So-called without this, that does not arise; if that ceases, then this will cease, that is, with the cessation of ignorance, volitional actions cease, with the cessation of volitional actions, consciousness ceases, with the cessation of consciousness, name and form cease, with the cessation of name and form, the six sense bases cease,

六處滅故觸滅、觸滅故受滅、受滅故愛滅、愛滅故取滅、取滅故有滅、有滅故生滅、生滅故老死憂悲苦惱滅，如是純極苦蘊滅。然與汝諸苾芻等，當說《法鏡經》。汝等諦聽，善思念之！云何名法鏡經？汝等當於正覺極生信樂，此名『法鏡經』，及於法僧伽所有聖者戒光清凈，皆生極信，此是『法鏡經』。苾芻當知！我所云說法鏡經者，所說是也。」

爾時世尊于佛栗氏國人間遊行，到那雉迦聚落。時庵沒羅波利夫人，聞佛至那雉迦聚落。時彼夫人有一鸚鵡鳥名曰圓面，善解人語，便遣此鳥往那雉迦，頂禮世尊：「起居輕利，少病少惱，安樂行不？世尊若欲游廣嚴城者，愿哀愍我，先至庵沒羅園。」是時鸚鵡既受命已，即往佛所，至廣嚴城，遇栗姑毗童子等出城遊戲。見鸚鵡飛過，同聲唱言：「庵沒羅婢鸚鵡，我等今當攢箭射殺。」言已挽弓，即射鸚鵡，其箭倒下，至童子頭上。時彼鸚鵡即說頌曰：

「兩國交戰時，　　使者不應殺；　況我是佛使，　　一切不能傷。」

時諸童子亦說頌曰：

「我等箭無力，　　汝言見有驗；　此是佛威德，　　汝當無畏去。」

時鸚鵡鳥即至佛所，頭面敬禮世尊足已，具陳夫人所有誠信，佛言：「善哉！當善安穩。」默然受請。於是鸚鵡知佛受請，致

【現代漢語翻譯】現代漢語譯本：六處滅，所以觸滅；觸滅，所以受滅；受滅，所以愛滅；愛滅，所以取滅；取滅，所以有滅；有滅，所以生滅；生滅，所以老死憂悲苦惱滅，這樣就純粹地滅除了極大的苦蘊。然而，我要為你們這些比丘們宣說《法鏡經》。你們仔細聽，好好思考！什麼叫做『法鏡經』呢？你們應當對正覺（Sammasambuddha，完全覺悟者）極度地生起信樂，這就叫做『法鏡經』，以及對於法（Dharma，佛法）和僧伽（Sangha，僧團）所有聖者的戒律光明清凈，都生起極度的信心，這就是『法鏡經』。比丘們應當知道！我所說的法鏡經，就是這個意思。』

那時，世尊在佛栗氏國（Bhṛts，地名）人間游化，到達那雉迦（Nāṭikā，地名）聚落。當時，庵沒羅波利（Āmrapālī，人名）夫人，聽說佛陀來到了那雉迦聚落。那時，這位夫人有一隻鸚鵡鳥，名叫圓面（Sumanā，意為『美麗的臉』），很會說人話，就派這隻鳥前往那雉迦，頂禮世尊：『起居輕便順利，少生疾病煩惱，安樂嗎？世尊如果想遊歷廣嚴城（Vaiśālī，地名）的話，希望您可憐我，先到我的庵沒羅園（Āmrapālīvana，庵沒羅波利的芒果園）來。』當時鸚鵡接受命令后，就前往佛陀那裡，到達廣嚴城，遇到栗姑毗（Licchavi，地名）童子們出城遊玩。他們看見鸚鵡飛過，一同喊道：『這是庵沒羅婢女的鸚鵡，我們現在應當用箭射死它。』說完就拉弓，射向鸚鵡，箭卻倒下來，落到童子們的頭上。當時那隻鸚鵡就說了這首偈頌：

『兩國交戰時，使者不應殺；況且我是佛使，一切不能傷。』

當時那些童子也說了這首偈頌：

『我們的箭沒有力量，你說的話看來應驗了；這是佛陀的威德，你應該無所畏懼地離去。』

當時鸚鵡鳥就到了佛陀那裡，頭面敬禮世尊的腳，詳細陳述了夫人所有的誠信，佛陀說：『很好！應當好好地安穩。』默然接受了邀請。於是鸚鵡知道佛陀接受了邀請，

【English Translation】 English version: With the cessation of the six sense bases, there is cessation of contact; with the cessation of contact, there is cessation of feeling; with the cessation of feeling, there is cessation of craving; with the cessation of craving, there is cessation of grasping; with the cessation of grasping, there is cessation of becoming; with the cessation of becoming, there is cessation of birth; with the cessation of birth, there is cessation of aging, death, sorrow, lamentation, pain, grief, and despair. Thus, there is the cessation of this entire mass of suffering. Now, I will declare the 『Mirror of the Dharma Discourse』 to you, O bhikkhus. Listen closely and contemplate it well! What is called the 『Mirror of the Dharma Discourse』? It is when you develop extreme faith and delight in the Fully Enlightened One (Sammasambuddha), this is called the 『Mirror of the Dharma Discourse,』 and when you develop extreme faith in the purity of the virtuous conduct of all the noble ones in the Dharma (Dharma) and the Sangha (Sangha), this is the 『Mirror of the Dharma Discourse.』 Bhikkhus, know that what I call the Mirror of the Dharma Discourse is what I have described.』

At that time, the World-Honored One was traveling among the people of Bhṛts (a place name) and arrived at the village of Nāṭikā (a place name). At that time, Lady Āmrapālī (a person's name), heard that the Buddha had arrived at the village of Nāṭikā. At that time, this lady had a parrot named Sumanā (meaning 'beautiful face'), who was good at speaking human language, so she sent this bird to Nāṭikā to bow down to the World-Honored One: 'Are you well and comfortable, with few illnesses and afflictions, and living in peace? If the World-Honored One wishes to travel to the city of Vaiśālī (a place name), I hope you will have compassion on me and first come to my Āmrapālīvana (Āmrapālī's mango grove).' At that time, the parrot, having received the order, went to the Buddha, arrived at the city of Vaiśālī, and encountered the Licchavi (a place name) youths going out of the city to play. Seeing the parrot flying by, they shouted together: 'This is the parrot of the maid of Āmrapālī, we should shoot it to death with arrows now.' Having said that, they drew their bows and shot at the parrot, but the arrow fell down and landed on the heads of the youths. At that time, the parrot spoke this verse:

'When two countries are at war, messengers should not be killed; moreover, I am the Buddha's messenger, and nothing can harm me.'

At that time, those youths also spoke this verse:

'Our arrows have no power, your words seem to be verified; this is the majestic virtue of the Buddha, you should leave without fear.'

At that time, the parrot went to the Buddha, bowed down to the World-Honored One's feet, and described in detail all the faith of the lady, the Buddha said: 'Very good! You should be well and secure.' He silently accepted the invitation. Then the parrot knew that the Buddha had accepted the invitation,

敬而去，未至庵園，便被惡鴟空中搦殺。既捨命已即生四天王天。生彼天已，即自念言：「我因何事？種何福業？而來生此。」便自觀見，由作佛使，舍傍生身，得斯善報。復作是念：「我今不應隔宿報世尊恩。」即以嚴身之具及青蓮華、俱物頭花、芬陀利花、曼陀羅花、摩訶曼陀羅花，于中夜分，至世尊所，頂禮佛足，而以供養，退坐一面。由彼天身光明力故，時那雉迦聚落非常光耀。

爾時世尊即知根性，為天說法，所謂四聖諦理。聞此法已，便以智金剛杵摧破二十高峰煩惱薩迦耶見山，證預流果。時天子證諦理已，三嘆善哉：「今佛世尊，大利益我，非諸父母及諸眷屬、天主、沙門、婆羅門等能作斯事。唯佛世尊，能拔地獄、傍生、餓鬼之苦，建立天人，超度生死，枯血淚海、離骨肉山，關閉一切諸惡趣門，開示涅槃凈天之路。從無始已來，習耶見山，以金剛智慧能悉摧壞，令我得證預流果。我從今日乃至命存，歸佛法僧，作鄔波索迦，永不殺生等，愿佛攝受。」歡喜踴躍，猶如商人獲大財利，亦如農夫苗稼滋茂，亦如勇士摧伏強敵，亦如病人離諸疾患，得神通已禮佛而去，以其神力還至天宮。

爾時世尊告阿難陀曰：「我今與汝，往詣廣嚴城中。」阿難陀答言：「奉命唯然。」爾時世尊與阿難陀

【現代漢語翻譯】現代漢語譯本：它恭敬地離去，還未到達庵園，就被一隻兇惡的鷂鷹從空中抓殺。捨棄生命后立即轉生到四天王天（佛教六慾天之一，位於須彌山山腰）。生到那裡之後，它自己思念道：『我因為什麼事？種了什麼福業？而能來到這裡。』便自己觀察，看到是因為做了佛的使者，捨棄了傍生（畜生）之身，才得到這樣的善報。又這樣想：『我現在不應該隔夜才報答世尊的恩德。』於是用莊嚴身體的飾物以及青蓮華（藍色蓮花）、俱物頭花（紅色或粉色蓮花）、芬陀利花（白色蓮花）、曼陀羅花（天界的四種花之一，意為『悅意花』）、摩訶曼陀羅花（大曼陀羅花），在半夜時分，來到世尊處所，頂禮佛足，用這些花供養，然後退到一旁坐下。由於它天身的光明力量，當時那雉迦聚落非常光亮。這時世尊知道它的根性，為它說法，所說的就是四聖諦理（佛教的基本教義，包括苦、集、滅、道）。聽了這些法后，它便用智慧金剛杵摧毀了二十高峰般的煩惱薩迦耶見山（『有身見』，認為五蘊和合的身體是『我』的錯誤見解），證得了預流果（小乘四果中的初果，又稱『須陀洹』）。當時天子證悟真諦后，三次讚歎『善哉』：『現在佛世尊，給予我大利益，不是父母以及其他眷屬、天主、沙門（出家修道者）、婆羅門（古印度僧侶階層）等能夠做到的。只有佛世尊，能夠拔除地獄、傍生、餓鬼的痛苦，建立天人，超度生死，枯竭血淚之海、遠離骨肉之山，關閉一切諸惡趣之門，開示涅槃（佛教修行的最終目標，意為『寂滅』）清凈天之路。從無始以來，所習的耶見山（錯誤的見解），用金剛智慧能夠全部摧毀，使我得以證得預流果。我從今天起乃至生命存在，皈依佛法僧，做鄔波索迦（在家男居士），永遠不殺生等，愿佛陀攝受。』它歡喜踴躍，就像商人獲得巨大財富，也像農夫的莊稼茂盛生長，也像勇士摧伏了強大的敵人，也像病人離開了各種疾病，得到神通后禮佛而去，用它的神力回到天宮。這時世尊告訴阿難陀（佛陀的十大弟子之一，以記憶力強著稱）說：『我現在和你，前往廣嚴城中。』阿難陀回答說：『遵命，是的。』這時世尊和阿難陀

【English Translation】 English version: Respectfully departing, before even reaching the monastery garden, it was seized and killed in the air by a vicious hawk. Immediately after giving up its life, it was reborn in the Heaven of the Four Heavenly Kings (one of the six desire realms in Buddhism, located on the waist of Mount Sumeru). Having been born in that heaven, it thought to itself: 'Due to what cause? What meritorious deeds did I cultivate? That I have come to be born here.' It then observed and saw that it was due to acting as a messenger for the Buddha, relinquishing its animal form, that it obtained this good reward. It further thought: 'I should not delay even a single night in repaying the World Honored One's kindness.' Immediately, with ornaments adorning its body, and blue lotus flowers (blue water lily), kuvutpala flowers (red or pink lotus), pundarika flowers (white lotus), mandarava flowers (one of the four heavenly flowers, meaning 'delightful flower'), and maha-mandarava flowers (great mandarava flowers), in the middle of the night, it went to the place of the World Honored One, prostrated at the Buddha's feet, and made offerings with these flowers, then withdrew and sat to one side. Due to the power of the light of its heavenly body, the Nata-Gika village was extraordinarily illuminated. At that time, the World Honored One, knowing its disposition, expounded the Dharma for the deva, namely, the Four Noble Truths (the fundamental teachings of Buddhism, including suffering, its origin, its cessation, and the path to its cessation). Having heard this Dharma, it then used the vajra pestle of wisdom to shatter the mountain of satkayadrishti (the 'view of a real self', the mistaken belief that the aggregate of the five skandhas is 'I')—the twenty peaks of afflictions—and attained the fruit of srota-apanna (the first of the four stages of enlightenment in Theravada Buddhism, also known as 'stream-enterer'). At that time, the deva, having realized the truth, exclaimed 'Excellent!' three times: 'Now the World Honored One, the Buddha, has greatly benefited me; not even parents, relatives, heavenly lords, shramanas (ascetics), or brahmanas (ancient Indian priestly class) could do such a thing. Only the World Honored One, the Buddha, can liberate from the suffering of hells, animals, and hungry ghosts, establish devas and humans, transcend birth and death, dry up the ocean of blood and tears, leave behind the mountain of bones and flesh, close all the gates of evil destinies, and reveal the path to the pure heaven of Nirvana (the ultimate goal of Buddhist practice, meaning 'cessation'). From beginningless time, the mountain of false views that I have cultivated, with vajra wisdom, can be completely destroyed, enabling me to attain the fruit of srota-apanna. From this day forth, until the end of my life, I take refuge in the Buddha, the Dharma, and the Sangha, becoming a upasaka (a male lay follower), forever refraining from killing, etc.; may the Buddha accept me.' It rejoiced and leaped for joy, like a merchant who has obtained great wealth, like a farmer whose crops are thriving, like a warrior who has subdued a strong enemy, like a patient who has recovered from all illnesses. Having obtained supernatural powers, it bowed to the Buddha and departed, using its divine power to return to its heavenly palace. At that time, the World Honored One said to Ananda (one of the ten principal disciples of the Buddha, known for his strong memory): 'I will now go with you to the city of Vaishali.' Ananda replied: 'As you command, yes.' At that time, the World Honored One and Ananda

，至廣嚴城庵羅林住，告阿難陀曰：「汝可往薜舍離城，腳踏門閫，說於此咒，並說此頌。咒曰：

「『毗娑啰他毗娑啰他毗娑啰他毗娑啰他復圖復圖路哥阿努甘笈辜阿若波夜底薩縛復陀阿奴末底提娜薩縛復陀波啰復陀阿奴末底娜薩縛阿啰漢阿奴末底娜薩縛式叉阿奴末底薩縛尸啰縛迦阿奴末底薩縛薩底縛溺(上)奴末底波啰底迦波啰摩奴末底娜迦始縛啰奴末底娜因陀啰奴末底娜提婆多奴末底娜阿素啰陀啰奴末底娜阿蘇啰畢理灑奴末底娜薩縛復陀奴末底娜毗娑啰毗娑啰毗娑啰毗娑啰復圖嚧迦奴甘𥮁俱藐般也邸聞遮陀聞遮陀息災難、驅災難、驅出耶鬼。

「『世尊欲入，大自在最勝尊與帝釋及梵天欲入，世界主護世四天王與無量諸天眷屬欲入，阿蘇羅王與其眷屬、諸鬼神等無量百千，于佛世尊生大信心，亦欲來入，為利益一切眾生故。汝等鬼神莫生損害，速出速出、速出速出、速去速去。汝等若欲發噁心者，今當速去；若有慈悲心者便可聽住，無有過失。樂為擁護者亦可聽住。大悲世尊為憐愍一切有情故，作如此說：「蘇畝蘇畝蘇畝蘇嚧　嚧畝嚧畝　畝畝嚧蘇摸嚧摸蘇摸嚧　摸嚧摸嚧摸嚧摸嚧摸嚧摸嚧摸嚧　彌理彌理　蘇嚧彌理　蘇嚧彌理　蘇呂彌理　蘇呂彌理　蘇呂彌理　蘇呂彌理　蘇呂彌理　蘇呂彌理　

蘇呂彌理　蘇呂彌理　蘇呂彌理　蘇呂彌理　理理理理理理　利利利利利利　彌理彌理彌理彌理　彌利彌利　賀私瀰瀰理彌理私私弭　殑伽啰伽啰迦吒　殑迦啰迦啰迦遮　殑迦啰殑迦啰　殑迦啰殑迦啰　殑迦啰殑迦啰　殑迦啰殑迦啰　俱利賒殑迦啰殑迦離迦利賒理理理理理阿理破娑理　逋理逋理逋理逋理逋理逋理逋理　逋奈他奈他托離布離布那他托涅理迦車托離布離逋理涅理　車托波啰夜他　離逋離布波啰夜他。」世尊憐愍世間，欲入此城，利益一切眾生故、慈悲喜捨故。此咒成就伽他，一切諸天及一切眾生以最勝智慧法性。說伽他曰：

「『斷除諸結習，　　遠離諸貪愛；　　其心常寂靜，　　彼能安樂汝。　　世間若有人，　　善住涅槃道；　　能說一切法，　　彼能安樂汝。　　生死流轉中，　　作諸歸依者；　　利益有情類，　　彼能安樂汝。　　普以大悲心，　　養育諸有情；　　慈念如赤子，　　彼能安樂汝。　　一切歸依者，　　在於生死中；　　依之獲善利，　　彼能安樂汝。　　證諸一切法，　　清凈無染穢；　　身口意寂然，　　彼能安樂汝。　　勇猛出見時，　　增長諸財物；　　成就諸義量，　　彼能安樂汝。　　在昔降誕時，　　大地皆震動；　　眾生

【現代漢語翻譯】現代漢語譯本蘇呂彌理，蘇呂彌理，蘇呂彌理，蘇呂彌理，理理理理理理，利利利利利利，彌理彌理彌理彌理，彌利彌利，賀私瀰瀰理彌理私私弭，殑伽啰（Gangala）伽啰迦吒，殑迦啰（Gangala）伽啰迦遮，殑迦啰（Gangala）殑迦啰（Gangala），殑迦啰（Gangala）殑迦啰（Gangala），殑迦啰（Gangala）殑迦啰（Gangala），殑迦啰（Gangala）殑迦啰（Gangala），俱利賒殑迦啰（Gangala）殑迦離迦利賒理理理理理阿理破娑理，逋理逋理逋理逋理逋理逋理逋理，逋奈他奈他托離布離布那他托涅理迦車托離布離逋理涅理，車托波啰夜他，離逋離布波啰夜他。』世尊憐憫世間，想要進入這座城市，爲了利益一切眾生，因為慈悲喜捨的緣故。這個咒語成就了伽他（Gatha），一切諸天以及一切眾生以最殊勝的智慧法性。所說的伽他（Gatha）是：『斷除所有的煩惱習氣，遠離所有的貪婪和愛慾；內心常常保持寂靜，這樣的人能夠給你帶來安樂。世間如果有人，能夠安穩地住在涅槃（Nirvana）的道路上；能夠宣說一切佛法，這樣的人能夠給你帶來安樂。在生死輪迴流轉之中，作為眾生的歸依之處；利益有情眾生，這樣的人能夠給你帶來安樂。普遍以廣大的慈悲心，養育所有的有情眾生；以慈愛之心對待他們，如同對待自己的孩子，這樣的人能夠給你帶來安樂。一切眾生的歸依之處，存在於生死輪迴之中；依靠他能夠獲得好的利益，這樣的人能夠給你帶來安樂。證悟所有一切佛法，清凈沒有污染和污穢；身口意都寂靜安然，這樣的人能夠給你帶來安樂。勇敢精進地顯現出來的時候，能夠增長各種財物；成就各種義理和度量，這樣的人能夠給你帶來安樂。在過去降生的時候，大地都震動起來；眾生...

【English Translation】 English version 『Su Lü Mi Li, Su Lü Mi Li, Su Lü Mi Li, Su Lü Mi Li, Li Li Li Li Li Li, Li Li Li Li Li Li, Mi Li Mi Li Mi Li Mi Li, Mi Li Mi Li, He Si Mi Mi Li Mi Li Si Si Mi, Heng Qie La (Gangala) Qie La Jia Zha, Heng Jia La (Gangala) Qie La Jia Zhe, Heng Jia La (Gangala) Heng Jia La (Gangala), Heng Jia La (Gangala) Heng Jia La (Gangala), Heng Jia La (Gangala) Heng Jia La (Gangala), Heng Jia La (Gangala) Heng Jia La (Gangala), Ju Li She Heng Qie La (Gangala) Heng Jia Li Jia Li She Li Li Li Li Li A Li Po Suo Li, Bu Li Bu Li Bu Li Bu Li Bu Li Bu Li Bu Li, Bu Nai Ta Nai Ta Tuo Li Bu Li Bu Na Ta Tuo Nie Li Jia Che Tuo Li Bu Li Bu Li Nie Li, Che Tuo Bo La Ye Ta, Li Bu Li Bu Bo La Ye Ta.』 The World-Honored One, pitying the world, wished to enter this city, for the benefit of all sentient beings, and because of loving-kindness, compassion, joy, and equanimity. This mantra accomplishes the Gatha, with the most supreme wisdom and Dharma-nature for all devas and all sentient beings. The Gatha (Gatha) said: 『Cutting off all habitual tendencies, being far from all greed and love; Their mind is always tranquil, they can bring you peace and happiness. If there are people in the world, who dwell well on the path of Nirvana (Nirvana); Able to speak of all Dharmas, they can bring you peace and happiness. In the cycle of birth and death, acting as a refuge; Benefiting sentient beings, they can bring you peace and happiness. Universally with great compassion, nurturing all sentient beings; Cherishing them like their own children, they can bring you peace and happiness. All who take refuge, are in the cycle of birth and death; Relying on them to obtain good benefits, they can bring you peace and happiness. Realizing all Dharmas, pure and without defilement; Body, speech, and mind are tranquil, they can bring you peace and happiness. When courageously appearing, increasing all wealth; Accomplishing all meanings and measures, they can bring you peace and happiness. When they were born in the past, the earth shook; Sentient beings...

悉歡喜，　　彼能安樂汝。　　大地六變動，　　證得菩提道；　　魔王生惱心，　　彼能安樂汝。　　善轉正法輪，　　名稱滿十方；　　說諸聖諦理，　　彼能安樂汝。　　演諸微妙法，　　摧伏諸外道；　　攝受于眾生，　　彼能安樂汝。　　愿佛以安樂，　　及於帝釋天；　　一切諸鬼神，　　常為擁護者。　　以佛功德力，　　諸天皆歡喜，　　所求事愿者，　　無有不成就。　　常護諸二足，　　及諸四足等；　　去者獲安穩，　　來者亦安樂。　　夜中獲安樂，　　晝時亦安樂；　　不逢諸惡事，　　一切皆安樂。　　一切世間人，　　及諸一切天；　　異道鬼傍生，　　悉皆無惱患。　　鬼神來此者，　　地行及空中；　　常以慈悲心，　　晝夜為善事。』」

根本說一切有部毗奈耶藥事卷第六大正藏第 24 冊 No. 1448 根本說一切有部毗奈耶藥事

根本說一切有部毗奈耶藥事卷第七

大唐三藏義凈奉　制譯

庵羅夫人緣余

爾時具壽阿難陀從佛受咒及伽他已，即往廣嚴城，以腳踏門閫，咸依上法。時庵羅夫人聞佛遊行廣嚴城，至我庵羅林，嚴飾侍從前後圍繞，乘諸珍輿從城中出，往世尊所，禮拜供養。至

【現代漢語翻譯】現代漢語譯本悉皆歡喜，他能使你安樂。大地發生六種震動，這是證得菩提道（Bodhi-path，覺悟之路）的象徵；魔王（Mara，佛教中阻礙修行的惡神）心生惱怒，但他也能使你安樂。他能很好地轉動正法輪（Dharma-wheel，佛法的象徵），名聲傳遍十方；宣說諸聖諦理（Four Noble Truths，佛教的基本教義），他能使你安樂。演說各種微妙的佛法，摧伏各種外道（non-Buddhist doctrines，非佛教的教義）；攝受所有的眾生，他能使你安樂。愿佛陀以安樂，以及帝釋天（Indra，佛教的護法神）；一切諸鬼神，常常作為擁護者。以佛陀的功德力，諸天都歡喜，所祈求的事和願望，沒有不成就的。常常守護諸二足（指人類），以及諸四足等（指動物）；離去的人獲得安穩，到來的人也安樂。夜晚獲得安樂，白天也安樂；不遇到各種惡事，一切都安樂。一切世間人，以及一切諸天；異道（非佛教徒）的鬼和傍生（指動物），都無惱怒和患病。鬼神來到這裡，地行（行走于地面的）以及空中的；常常以慈悲心，日夜做善事。《根本說一切有部毗奈耶藥事卷第六》大正藏第24冊 No. 1448 《根本說一切有部毗奈耶藥事》《根本說一切有部毗奈耶藥事卷第七》大唐三藏義凈奉旨譯庵羅（Amra，人名）夫人緣起當時，具壽阿難陀（Ananda，佛陀的十大弟子之一）從佛陀那裡接受咒語和伽他（Gatha，偈頌）后，就前往廣嚴城（Vaishali，古印度城市），用腳踏門檻，都按照上面的方法。當時，庵羅夫人聽到佛陀在廣嚴城，來到我的庵羅林（Amra garden，庵羅園林），她精心打扮，侍從前後圍繞，乘坐各種珍貴的車輛從城中出來，前往世尊（World-Honored One，佛陀的尊稱）所在的地方，禮拜供養。

【English Translation】 English version All rejoice, He can bring you peace. The great earth shakes in six ways, Having attained the path to Bodhi (Bodhi-path, the path to enlightenment); The demon king Mara (Mara, the evil deity obstructing practice in Buddhism) is vexed, But He can bring you peace. Well turning the righteous Dharma-wheel (Dharma-wheel, symbol of the Buddha's teaching), His name fills the ten directions; Expounding the principles of the Noble Truths (Four Noble Truths, the fundamental teachings of Buddhism), He can bring you peace. Expounding various subtle Dharmas, Subduing all non-Buddhist doctrines (non-Buddhist doctrines); Gathering in all sentient beings, He can bring you peace. May the Buddha with peace, And also Indra (Indra, a protector deity in Buddhism); All the ghosts and spirits, Always be protectors. By the power of the Buddha's merits, All the gods rejoice, Whatever is sought and wished for, Nothing is not accomplished. Always protect all bipeds (referring to humans), And all quadrupeds, etc. (referring to animals); Those who depart obtain peace, Those who arrive also have joy. Obtain peace in the night, Also have peace in the daytime; Not encountering any evil events, All is peaceful. All people in the world, And all the gods; Ghosts and animals of other paths (non-Buddhists), All are without vexation and illness. The ghosts and spirits who come here, Those who walk on the ground and in the air; Always with a compassionate heart, Doing good deeds day and night.'" 《Mūlasarvāstivāda-vinaya-vastu, Volume 6》 Taisho Tripitaka Volume 24 No. 1448 《Mūlasarvāstivāda-vinaya-vastu》《Mūlasarvāstivāda-vinaya-vastu, Volume 7》 Translated by the Tripitaka Master Yijing of the Great Tang Dynasty under Imperial Decree The Story of Lady Amra (Amra, a personal name) At that time, the Venerable Ananda (Ananda, one of the Buddha's ten great disciples), having received the mantra and Gatha (Gatha, verses) from the Buddha, went to Vaishali (Vaishali, an ancient Indian city), and stepped on the threshold of the gate, all according to the above method. At that time, Lady Amra heard that the Buddha was in Vaishali, coming to my Amra garden (Amra garden), she dressed carefully, with attendants surrounding her, riding in various precious vehicles, coming out of the city, and going to where the World-Honored One (World-Honored One, an honorific title for the Buddha) was, to pay homage and make offerings.

庵羅園林，從輿而下，遙睹尊顏，頭面禮敬。爾時世尊與無量百千諸苾芻眾，侍衛而坐，為說正法。遙見庵羅夫人，告諸苾芻：「汝等各依所修正念而住，庵羅夫人今當至此。云何正念而住？先所惡業應當舍離，未生惡業抑令不生，先所善業勿令忘失，勤加修習增長圓滿證見智慧，作如是者名為精進。云何正意？行住坐臥善自觀察，支伐羅衣瓶缽等如法安置，如是觀察名為正意。云何正定？當自觀察內身，勤修正念正意，舍離諸不善心於一切眾生；復于外身、內外身、內受、外受、內外受、內心、外心、內外心、內法、外法、內外法，見法隨順，勤修精進，於一切有情舍離諸惡，正念而住。今庵羅夫人慾至，教示汝等，應善修習，當依我教。」時庵羅夫人便至佛所，頂禮佛足，在一面坐。爾時世尊以無量方便，為說妙法，示教利喜已，世尊默然而住。庵羅夫人從坐而起，整衣服，合掌向佛，作如是言：「愿佛世尊，明旦與諸苾芻垂至我家，受我供養。」世尊默然許之。時庵羅夫人知佛受已，作禮而去。

爾時栗姑毗子聞佛至廣嚴城庵羅林中住，各乘車輅將詣佛所。其車馬等，種種形類：青馬、青絡、青鞭、青輅、青傘、青巾、青劍、青寶、青扇、青衣、青涂香、青粖香及青侍衛；黃赤白等亦復如是。所經道路，

【現代漢語翻譯】現代漢語譯本庵羅夫人來到庵羅園林，從車上下來，遠遠地看到世尊的尊容，便以頭面禮敬世尊。當時，世尊與無量百千的眾比丘在一起，侍衛著世尊而坐，世尊正在為他們宣說正法。世尊遠遠地看見庵羅夫人，便告訴眾比丘：『你們各自依靠所修的正念而安住。庵羅夫人現在將要來到這裡。』『如何是正念而住呢？先前所造的惡業應當捨棄，尚未產生的惡業要抑制令其不產生，先前所修的善業不要忘記，要勤加修習，增長圓滿，證見智慧。像這樣做的，就叫做精進。如何是正意呢？行走、站立、坐臥時，要好好地自我觀察，袈裟、衣、瓶、缽等要如法地安置。像這樣觀察，就叫做正意。如何是正定呢？應當自我觀察內身，勤奮地修正念和正意，捨棄各種不善的心，對於一切眾生也是如此；再觀察外身、內外身、內受、外受、內外受、內心、外心、內外心、內法、外法、內外法，見到法隨順，勤奮地修習精進，對於一切有情眾生，捨棄各種惡念，以正念安住。現在庵羅夫人將要來到，教示你們，你們應當好好地修習，應當依照我的教導。』當時，庵羅夫人便來到佛陀所在的地方，頂禮佛足，在一旁坐下。這時，世尊用無量的方便法門，為她說微妙的佛法，用開示、教導、利益、喜悅來引導她。說完后，世尊默默地安住。庵羅夫人從座位上站起來，整理好衣服，合起手掌，面向佛陀，這樣說道：『愿佛陀世尊，明天能和眾比丘一起到我家，接受我的供養。』世尊默默地答應了。當時，庵羅夫人知道佛陀已經接受了她的請求，便行禮后離開了。當時，力士（Likshavi）族的王子們聽說佛陀來到了廣嚴城（Vaishali）的庵羅林中，各自乘坐著華麗的車子，準備前往佛陀所在的地方。他們的車馬等，各種顏色和種類都有：青色的馬、青色的韁繩、青色的鞭子、青色的車子、青色的傘、青色的頭巾、青色的劍、青色的寶物、青色的扇子、青色的衣服、青色的涂香、青色的粖香以及青色的侍衛；黃色、紅色、白色等等也是這樣。他們所經過的道路，

【English Translation】 English version Amra (Mango) approached the Amra garden, descended from her carriage, and from afar beheld the Venerable One, bowing her head and face in reverence. At that time, the World-Honored One was seated with countless hundreds of thousands of Bhikshus (monks), attending and serving Him, as He expounded the True Dharma. Seeing Amra from afar, the World-Honored One addressed the Bhikshus, saying: 'Each of you should abide in mindfulness, according to your practice. Amra is now about to arrive here.' 'How does one abide in mindfulness? One should abandon evil deeds previously committed, and restrain oneself from generating new evil deeds. One should not forget the good deeds previously cultivated, but diligently practice and cultivate them, increasing and perfecting them, attaining wisdom and insight. Doing thus is called diligence. What is right intention? In walking, standing, sitting, and lying down, one should observe oneself well. The Sanghati (robe), Uttarasanga (upper robe), Antarvasa (lower robe), alms bowl, etc., should be arranged according to the Dharma. Such observation is called right intention. What is right concentration? One should observe one's inner body, diligently cultivate right mindfulness and right intention, and abandon all unwholesome thoughts towards all sentient beings. Furthermore, regarding the outer body, inner and outer body, inner feeling, outer feeling, inner and outer feeling, inner mind, outer mind, inner and outer mind, inner Dharma, outer Dharma, and inner and outer Dharma, one should see the Dharma accordingly, diligently cultivate diligence, abandon all evil towards all sentient beings, and abide in right mindfulness. Now that Amra is about to arrive, instructing you, you should cultivate well, and follow my teachings.' At that time, Amra then arrived at the place where the Buddha was, bowed at the Buddha's feet, and sat on one side. Then, the World-Honored One, with immeasurable skillful means, spoke the wonderful Dharma for her, guiding her with instruction, teaching, benefit, and joy. After speaking, the World-Honored One remained silent. Amra rose from her seat, adjusted her garments, joined her palms together, and faced the Buddha, saying: 'May the World-Honored Buddha, tomorrow, together with the Bhikshus, deign to come to my house and receive my offerings.' The World-Honored One silently assented. Then, Amra, knowing that the Buddha had accepted her request, paid her respects and departed. At that time, the Licchavi (ruling clan of Vaishali) princes, hearing that the Buddha had arrived at the Amra Grove in Vaishali (a city in ancient India), each rode in magnificent carriages, intending to go to the place where the Buddha was. Their carriages and horses were of various colors and kinds: blue horses, blue reins, blue whips, blue carriages, blue umbrellas, blue turbans, blue swords, blue jewels, blue fans, blue clothes, blue scented paste, blue fine incense, and blue attendants; yellow, red, white, and so on, were also the same. The roads they passed through,

高聲驅逐，無人當者。既出廣嚴城已，直詣世尊。爾時世尊遙見栗姑毗等漸將欲至，告諸苾芻：「汝等未見三十三天出遊戲時，汝今當看栗姑毗等。彼諸天眾以自在神通遊戲園林，亦如栗姑毗等無有異也。」時栗姑毗等既至庵羅門外，從輅而下，頂禮佛足，退坐一面。世尊爾時為栗姑毗等，以無量方便廣演法要，示教利喜。時有一摩納婆名曰廣飾，同至會中，從座而起，偏袒右肩，合掌向佛，作如是言：「善逝！我有辯才。」又言：「善逝！我有辯才，今欲歌嘆。」佛言：「善哉，善哉！」爾時摩納婆說伽他曰：

「央伽大王被寶甲，　　于摩揭陀得自在；　彼王國內出世尊，　　名稱十方如雪山。　同俱牟陀及蓮花，　　其花開敷甚香潔；　自在慈悲出世間，　　善逝名稱達諸方。　日光出時紅蓮開，　　月光出時俱牟盛；　眾人見佛皆歡喜，　　喻若空中睹明月。　共瞻如來智慧力，　　猶如盛火夜中觀；　能發眾生眼目光，　　所有疑惑皆除遣。」

爾時諸栗姑毗等告摩納婆曰：「善言，善言！如汝所說。」於時五百栗姑毗子，以摩納婆善讚歎故，各脫上服持乞摩納已，從坐而起，整衣服，合掌禮佛，白言：「世尊！愿佛世尊與諸苾芻，至明日時，降赴宅中，受我供養。」世尊告曰：「

【現代漢語翻譯】現代漢語譯本：高聲驅趕，沒有人敢阻擋。他們離開廣嚴城后，直接前往世尊（釋迦牟尼佛）所在之處。當時，世尊遠遠地看見栗姑毗（Licchavi，古印度部族名）等人漸漸走近，便告訴眾比丘（bhiksu，佛教出家男眾）說：『你們未曾見過三十三天（Trayastrimsa，佛教欲界六天之一）諸天出遊嬉戲的景象吧？你們現在可以看看栗姑毗等人。那些天眾以自在神通遊戲園林，也像栗姑毗等人一樣，沒有什麼不同。』當時，栗姑毗等人到達庵羅園（Amra garden）外，從車上下來，頂禮佛足，退到一旁坐下。世尊當時為栗姑毗等人，以無量方便廣泛地宣講佛法要義，開示教導，使他們得到利益和歡喜。當時，有一位摩納婆（Manava，婆羅門教的青年）名叫廣飾，一同來到集會中，從座位上站起來，袒露右肩，合掌向佛，這樣說道：『善逝（Sugata，如來的稱號之一）！我有辯才。』又說：『善逝！我有辯才，現在想要歌頌讚嘆。』佛說：『很好，很好！』當時，摩納婆說了以下偈頌：『央伽（Anga，古印度十六雄國之一）大王身披寶甲，在摩揭陀（Magadha，古印度十六雄國之一）國得到自在；那位國王的國內出現了世尊，名稱傳遍十方，如同雪山一樣。如同俱牟陀（Kumuda，白色睡蓮）和蓮花一樣，那些花朵開放，非常香潔；自在慈悲的世尊出現在世間，善逝的名稱傳達到各方。太陽出來時紅蓮開放，月亮出來時俱牟陀盛開；眾人見到佛都歡喜，好比在空中看到明月。共同瞻仰如來的智慧力，猶如在夜晚觀看盛大的火焰；能夠開啟眾生的眼目光明，所有的疑惑都能消除遣散。』當時，那些栗姑毗等人告訴摩納婆說：『說得好，說得好！正如你所說。』當時，五百位栗姑毗的兒子，因為摩納婆善於讚歎的緣故，各自脫下上衣，拿著去乞求摩納婆，然後從座位上站起來，整理衣服，合掌向佛，稟告說：『世尊！愿佛世尊與諸位比丘，到明天的時候，降臨到我的宅中，接受我的供養。』世尊告訴他們說：

【English Translation】 English version: With loud shouts of expulsion, no one dared to resist. Having left the city of Vaisali (Guangyan cheng), they went directly to where the World-Honored One (Shìzūn, another name for Sakyamuni Buddha) was. At that time, the World-Honored One saw Licchavis (Lì gū pí, an ancient Indian tribe) and others approaching from afar and said to the monks (bhiksu): 'You have not seen the Thirty-three Heavens (Sānshísān tiān, one of the six heavens of desire in Buddhism) going out to play, have you? Now you should look at the Licchavis and others. Those heavenly beings play in the gardens with their supernatural powers, just like the Licchavis and others, there is no difference.' At that time, the Licchavis and others arrived outside the Amra garden (Ān luó yuán), got off their carriages, prostrated themselves at the Buddha's feet, and sat down to one side. The World-Honored One then extensively expounded the essentials of the Dharma with immeasurable skillful means for the Licchavis and others, instructing, teaching, benefiting, and gladdening them. At that time, there was a Manava (Mó nà pó, a Brahmin youth) named Guang Shi (Guǎng shì), who came to the assembly together. He rose from his seat, bared his right shoulder, put his palms together towards the Buddha, and said: 'Sugata (Shàn shì, one of the titles of the Tathagata)! I have eloquence.' He also said: 'Sugata! I have eloquence, and now I want to sing praises.' The Buddha said: 'Excellent, excellent!' At that time, the Manava spoke the following gatha: 'The Anga (Yāng qié, one of the sixteen ancient Indian kingdoms) king is clad in jeweled armor, and has attained sovereignty in the kingdom of Magadha (Mó jié tuó, one of the sixteen ancient Indian kingdoms); The World-Honored One has appeared in that king's country, his name is known in all directions, like a snow mountain. Like the Kumuda (Jù mó tuó, white water lily) and the lotus, those flowers bloom, very fragrant and pure; The sovereign and compassionate World-Honored One appears in the world, the name of the Sugata reaches all directions. When the sun rises, the red lotus blooms, when the moon rises, the Kumuda flourishes; When people see the Buddha, they are all happy, like seeing the bright moon in the sky. Together they gaze upon the wisdom power of the Tathagata, like watching a great fire in the night; He can open the eyes of all beings, and dispel all doubts.' At that time, those Licchavis said to the Manava: 'Well said, well said! Just as you have said.' At that time, five hundred sons of the Licchavis, because the Manava had praised them well, each took off their upper garments, held them out to beg from the Manava, then rose from their seats, straightened their clothes, put their palms together, and said to the Buddha: 'World-Honored One! May the World-Honored One and the monks, come to my house tomorrow and accept my offerings.' The World-Honored One said to them:

我先以受庵羅夫人請已。」諸栗姑毗等聞佛是言，白世尊曰：「我等今被庵羅夫人最勝智者壞迀於我。今由彼故，令我不獲于先往世尊所瞻禮供養。」復白佛言：「我等當於后時，供養如來及苾芻眾。」佛言：「善哉！」婆斯吒等諸栗姑毗聞佛許已，歡喜而去。時摩納婆見栗姑毗去，從坐而起，合掌向佛，白言：「世尊！彼栗姑毗，以我善贊世尊，施我五百上服。我今還欲奉施世尊，愿垂哀納。」爾時世尊以慈悲故，受摩納婆所施之服。於是如來告摩納婆曰：「如來、應供、正遍知出現世間，有五種希有法。云何為五？一者天人師出現，如來、應、正等覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊演說法要，初善、中善、后善，文義巧妙、純一無雜，具足清白梵行之相，此為第一希有。二者若有信心，于如來所說，聽受尊重、聞法奉持、心不散亂，此為第二希有。三者若有聞佛說者，一一奉行，此為第三希有。四者聽聞法者，即能證知，歡喜信受，生大善根，與出離相應，此為第四希有。五者若聞甚深法句，以智慧了知，此為第五希有。摩納婆！如來、應、正等覺出現世故，有此五種希有。」

爾時如來複告摩納婆曰：「凡善人者，得少恩故猶尚不忘，何況多恩！是故汝當勤修此事。」爾

【現代漢語翻譯】現代漢語譯本：『我已經接受了庵羅（Amra，人名）夫人的邀請。』諸位栗姑毗（Licchavi，古印度部族名）聽到佛陀這樣說，對世尊說：『我們現在被庵羅夫人這位最聰明的人破壞了計劃。因為她的緣故，我們不能像之前那樣去世尊那裡瞻仰禮拜供養了。』又對佛陀說：『我們將在以後供養如來和比丘僧眾。』佛陀說：『很好！』婆斯吒（Vasettha，人名）等各位栗姑毗聽到佛陀允許了，歡喜地離開了。這時，摩納婆（Manava，青年婆羅門）看到栗姑毗離開了，從座位上站起來，合掌向佛陀，說道：『世尊！那些栗姑毗因為我讚美了世尊，給了我五百件上等衣服。我現在想把它們奉獻給世尊，希望您能慈悲地接受。』當時，世尊因為慈悲的緣故，接受了摩納婆所施捨的衣服。於是如來告訴摩納婆說：『如來、應供、正遍知出現在世間，有五種稀有之事。什麼是五種呢？第一，天人師出現，如來、應、正等覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊演說佛法要義，開始是善的，中間是善的，最後也是善的，文辭和意義巧妙，純正而沒有雜質，具足清凈的梵行之相，這是第一種稀有。第二，如果有人有信心，對於如來說的法，聽受尊重、聽聞佛法后奉行，心中不散亂，這是第二種稀有。第三，如果有人聽了佛陀說的法，一一奉行，這是第三種稀有。第四，聽聞佛法的人，就能證悟，歡喜信受，生出大的善根，與出離相應，這是第四種稀有。第五，如果聽聞甚深的佛法語句，用智慧去了解，這是第五種稀有。摩納婆！如來、應、正等覺出現在世間，就有這五種稀有之事。』當時，如來又告訴摩納婆說：『凡是善良的人，得到一點恩惠尚且不忘記，何況是很多恩惠！所以你應該努力修行這件事。』

【English Translation】 English version: 『I have already accepted the invitation from Amra (Amra, a person's name).』 When the Licchavis (Licchavi, an ancient Indian tribe) heard the Buddha say this, they said to the World-Honored One: 『We are now thwarted by Amra, the most intelligent of women. Because of her, we are unable to go to the World-Honored One to pay our respects and make offerings as we did before.』 They further said to the Buddha: 『We will make offerings to the Tathagata and the Sangha of Bhikkhus at a later time.』 The Buddha said: 『Excellent!』 Vasettha (Vasettha, a person's name) and the other Licchavis, hearing the Buddha's permission, departed joyfully. At that time, Manava (Manava, a young Brahmin) saw the Licchavis leave, rose from his seat, joined his palms towards the Buddha, and said: 『World-Honored One! Those Licchavis, because I praised the World-Honored One, gave me five hundred superior garments. I now wish to offer them to the World-Honored One, hoping that you will compassionately accept them.』 At that time, the World-Honored One, out of compassion, accepted the garments offered by Manava. Thereupon, the Tathagata said to Manava: 『When a Tathagata, Arhat, Perfectly Enlightened One appears in the world, there are five rare occurrences. What are the five? First, a teacher of gods and humans appears, a Tathagata, Arhat, Perfectly Enlightened One, perfect in knowledge and conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One, expounds the Dharma, which is good in the beginning, good in the middle, and good in the end, with skillful words and meanings, pure and unmixed, complete with the characteristics of pure Brahma-conduct; this is the first rare occurrence. Second, if someone has faith, listens to and respects what the Tathagata says, upholds the Dharma after hearing it, and is not distracted in mind, this is the second rare occurrence. Third, if someone, after hearing the Buddha's words, practices them one by one, this is the third rare occurrence. Fourth, those who hear the Dharma are able to realize it, joyfully believe and accept it, generate great roots of goodness, and are in accordance with liberation; this is the fourth rare occurrence. Fifth, if one hears profound Dharma phrases and understands them with wisdom, this is the fifth rare occurrence. Manava! Because a Tathagata, Arhat, Perfectly Enlightened One appears in the world, there are these five rare occurrences.』 At that time, the Tathagata further said to Manava: 『All virtuous people do not forget even a small kindness, let alone a great kindness! Therefore, you should diligently cultivate this matter.』

時摩納婆聞佛所說，信受奉行，頂禮而去。

時庵羅夫人於斯夜中營辦種種飲食，乃至坐于卑座，為聽法故。爾時世尊為庵沒羅夫人讚嘆佈施功德，說伽他曰：

「佈施人愛咸恭敬，　　名稱遠聞香普熏；　是故智者常行施，　　求樂除慳得無畏。　長夜得生帝釋天，　　與諸天眾同遊戲，　諸天宮殿遙相待，　　此滅速生於彼天。　帶自光明游喜園，　　與諸天女五欲樂；　佛弟子眾聞斯法，　　必定當生於彼天。」

爾時世尊與庵沒羅夫人說種種法，示教利喜已，禮佛而去。時諸苾芻咸皆有疑，請世尊曰：「彼栗姑毗種何緣業，若生天上及生人間，得大威德乃至於此，與三十三天同其福報？」告諸苾芻：「當知彼廣嚴城栗姑毗，以積習資糧故，廣說乃至，說伽他曰：

「假令經百劫，　　所作業不亡；　因緣會遇時，　　果報還自受。」

佛告諸苾芻：「乃往古昔，此賢劫中人壽二萬歲時，迦攝波如來出現於世，十號具足。彼佛與二萬苾芻前後圍繞，依波羅痆斯城仙人墮處施鹿林中住。時彼城內，有五百鄔波索迦，各辦財貨，將欲入海。共造一舡，候于便風，即入大海，至彼寶洲，競取珍寶，滿置舡上，忽遇惡風，飄至曲澗，求動無由。彼等惶懼，莫知恃怙，便為迦攝如來於

【現代漢語翻譯】現代漢語譯本：當時，摩納婆（Manava，青年婆羅門）聽了佛陀所說，信受奉行，頂禮后離開了。

當時，庵羅（Amra，芒果）夫人在那天晚上準備了各種飲食，甚至坐在低矮的座位上，爲了聽聞佛法。那時，世尊為庵沒羅（Amrapali）夫人讚嘆佈施的功德，說了偈頌：

『佈施的人受人愛戴和恭敬，名稱遠揚，香氣普遍薰染；因此智者常常行佈施，求得快樂，消除慳吝，獲得無畏。長夜得以往生帝釋天（Indra's heaven），與諸天眾一同遊戲，諸天宮殿遙遠地等待著，此身滅后迅速往生到彼天。帶著自身的光明遊玩喜悅的園林，與諸天女享受五種慾望的快樂；佛陀的弟子們聽聞此法，必定能夠往生到彼天。』

當時，世尊為庵沒羅（Amrapali）夫人說了種種佛法，開示教導，使她受益和歡喜后，她向佛陀頂禮后離開了。當時，各位比丘（Bhikkhu，佛教僧侶）都感到疑惑，請問世尊說：『那些栗姑毗（Licchavi）種姓的人，是由於什麼樣的業緣，如果生在天上或生在人間，都能得到巨大的威德，乃至能夠與三十三天（Trayastrimsa heaven）的天人享有同樣的福報？』佛陀告訴各位比丘說：『你們應當知道，那廣嚴城（Vaisali）的栗姑毗（Licchavi）人，是因為積累了資糧的緣故，廣泛地說，乃至說了偈頌：

『即使經過一百個劫（kalpa，佛教時間單位），所造的業也不會消亡；因緣際會相遇之時，果報最終還是自己承受。』

佛陀告訴各位比丘說：『在很久以前，在這個賢劫（Bhadrakalpa，現在這個時代）中，人的壽命有兩萬歲的時候，迦葉波如來（Kasyapa Buddha）出現於世，具備十種稱號。那位佛陀與兩萬名比丘前後圍繞，住在波羅奈斯城（Varanasi）仙人墮落之處的施鹿林（Mrigadava）。當時，那個城裡有五百名鄔波索迦（Upasaka，在家男居士），各自準備了財物，打算入海。他們共同建造了一艘船，等待順風，就進入大海，到達寶洲（Ratnadvipa），爭相獲取珍寶，裝滿了船。忽然遇到惡劣的風，漂流到彎曲的河澗，想要移動也沒有辦法。他們非常惶恐，不知道依靠誰，於是為迦葉如來（Kasyapa Buddha）建造了……』

【English Translation】 English version: Then, the Manava (young Brahmin) heard what the Buddha said, accepted it with faith, practiced accordingly, and departed after bowing his head in reverence.

At that time, Lady Amra (mango) prepared various kinds of food during that night, and even sat on a low seat, for the sake of listening to the Dharma. At that time, the World-Honored One praised the merits of giving to Lady Amrapali (mango grove), and spoke the following gatha (verse):

'Those who give are loved and respected by people, Their name is spread far and wide, and their fragrance pervades everywhere; Therefore, the wise constantly practice giving, Seeking happiness, eliminating stinginess, and obtaining fearlessness. For a long night, they will be reborn in Indra's heaven, Playing together with the heavenly beings, The heavenly palaces await from afar, After this life ends, they will quickly be reborn in that heaven. They will wander in joyful gardens with their own light, Enjoying the pleasures of the five desires with the heavenly women; The Buddha's disciples who hear this Dharma, will surely be reborn in that heaven.'

At that time, the World-Honored One spoke various Dharmas to Lady Amrapali (mango grove), instructing, teaching, benefiting, and gladdening her. After she bowed to the Buddha, she departed. At that time, all the Bhikkhus (Buddhist monks) were in doubt and asked the World-Honored One: 'What karmic causes led those of the Licchavi (name of a clan) lineage to, whether born in heaven or in the human realm, obtain great power and virtue, even to the point of sharing the same blessings as the beings of the Trayastrimsa heaven (heaven of the Thirty-three Gods)?' The Buddha told the Bhikkhus: 'You should know that the Licchavis (name of a clan) of the great city of Vaisali (name of a city) accumulated merit, broadly speaking, even to the point of saying the following gatha (verse):

'Even if a hundred kalpas (Buddhist unit of time) pass, The deeds that have been done will not perish; When causes and conditions meet, The consequences will still be borne by oneself.'

The Buddha told the Bhikkhus: 'In the distant past, in this Bhadrakalpa (present era), when people's lifespan was twenty thousand years, Kasyapa Buddha (name of a Buddha) appeared in the world, possessing the ten titles. That Buddha, surrounded by twenty thousand Bhikkhus, resided in the Deer Park (Mrigadava) where the immortals fell in Varanasi (name of a city). At that time, there were five hundred Upasakas (lay male devotees) in that city, each preparing wealth and goods, intending to enter the sea. They jointly built a ship, waited for favorable winds, and entered the sea, reaching the Treasure Island (Ratnadvipa), competing to obtain treasures, filling the ship. Suddenly, they encountered adverse winds, drifting to a winding ravine, unable to move. They were terrified, not knowing who to rely on, so they built for Kasyapa Buddha (name of a Buddha)...'

沙岸上聚砂為窣堵波，持種種寶而以供養。于睡眠中，遇大光明，中有聲曰：『汝等當備行計，莫生放逸，于第七日時，必有海潮來至。由此海潮，必獲安樂，到于本國。』彼商人等即于晨朝互相告言：『共議此事，我等所為迦攝世尊無上福田作諸供養，以此善根，當令我等天上人中有大威德，猶如三十三天等無有異。』汝諸苾芻！彼五百商人者，今廣嚴城五百栗姑毗是，昔為迦攝如來起于沙塔，以寶供養。由是因緣，天上人間獲大威德，三十三天等無有異。苾芻當知！造純黑業者，得純黑報；造純白業者，得純白報；造雜業者，得雜業報。是故汝等，應舍純黑業及於雜業，修諸白業，勤加功用，無得放逸。」佛說此已，諸苾芻等皆大歡喜，信受奉行。

爾時世尊告阿難陀：「汝可隨我往竹林聚落。」答曰：「唯然。世尊！」爾時世尊遊行薜利支人間，至竹林聚落北，升攝波樹林中住。於時其國饑饉，極至困弊，乞食難得。爾時世尊告諸苾芻：「時世饑儉，乞食難得。汝諸苾芻！如《饑儉經》廣說，亦如《道品傳來經》、《六集經》及《大涅槃經》等法行。」爾時世尊告阿難陀曰：「汝隨我往無間聚落。」答曰：「唯然。」爾時世尊行至一處，忽然微笑。諸佛常法，于微笑時，當出青黃赤白等光，從如來口，分

【現代漢語翻譯】現代漢語譯本：在沙灘上堆積沙子成為窣堵波（Stupa，佛塔），用各種珍寶來供養。在睡夢中，遇到巨大的光明，其中有聲音說：『你們應當準備好行裝，不要放逸，在第七天的時候，必定有海潮到來。通過這次海潮，必定獲得安樂，到達自己的故鄉。』那些商人們在早晨互相告知說：『共同商議這件事，我們為迦攝世尊（Kashyapa Buddha）這無上的福田做了各種供養，憑藉這個善根，應當讓我們在天上人間有大的威德，就像三十三天（Trayastrimsa Heaven）一樣沒有差別。』你們這些苾芻（Bhikkhu，比丘）！那些五百個商人，就是現在廣嚴城（Vaishali）的五百個栗姑毗（Licchavi）人，過去為迦攝如來（Kashyapa Tathagata）建造沙塔，用珍寶供養。因為這個因緣，在天上人間獲得大的威德，和三十三天一樣沒有差別。苾芻（Bhikkhu，比丘）應當知道！造作純粹的黑業，得到純粹的黑報；造作純粹的白業，得到純粹的白報；造作雜業，得到雜業的果報。所以你們應當捨棄純粹的黑業以及雜業，修習各種白業，勤奮努力，不要放逸。』佛說完這些話，眾位苾芻（Bhikkhu，比丘）都非常歡喜，信受奉行。

這時，世尊告訴阿難陀（Ananda）: 『你可以跟隨我前往竹林聚落。』阿難陀（Ananda）回答說：『是的，世尊！』這時，世尊在**薜利支人間，到達竹林聚落的北面，登上攝波樹林中居住。當時那個國家饑荒，非常困苦貧敝，乞討食物很難得到。這時，世尊告訴眾位苾芻（Bhikkhu，比丘）: 『這個時候世道饑荒，乞討食物很難得到。你們這些苾芻（Bhikkhu，比丘）！就像《饑儉經》里詳細說的那樣，也像《道品傳來經》、《六集經》以及《大涅槃經》等法所說的那樣修行。』這時，世尊告訴阿難陀（Ananda）說：『你跟隨我前往無間聚落。』阿難陀（Ananda）回答說：『是的。』這時，世尊走到一個地方，忽然微笑。諸佛通常的做法是，在微笑的時候，會發出青色、黃色、紅色、白色等光芒，從如來的口中，分

【English Translation】 English version: They gathered sand on the shore to build stupas (Stupa, Buddhist shrine), and made offerings with various treasures. In their sleep, they encountered a great light, and a voice within it said: 'You should prepare your travel provisions and not be negligent, for on the seventh day, a tidal wave will surely come. Through this tidal wave, you will surely obtain peace and happiness, and reach your homeland.' Those merchants then told each other in the morning: 'Let us discuss this matter together. We have made various offerings to Kashyapa Buddha (Kashyapa Buddha), the supreme field of merit. By this good root, may we have great power and virtue in the heavens and among humans, just like the Thirty-three Heavens (Trayastrimsa Heaven), without any difference.' You Bhikkhus (Bhikkhu, Monks)! Those five hundred merchants are now the five hundred Licchavis (Licchavi) in Vaishali (Vaishali). In the past, they built sand stupas for Kashyapa Tathagata (Kashyapa Tathagata) and made offerings with treasures. Because of this cause, they obtained great power and virtue in the heavens and among humans, without any difference from the Thirty-three Heavens. Bhikkhus (Bhikkhu, Monks) should know! Those who create purely black karma receive purely black retribution; those who create purely white karma receive purely white retribution; those who create mixed karma receive mixed retribution. Therefore, you should abandon purely black karma and mixed karma, cultivate all kinds of white karma, diligently exert yourselves, and not be negligent.' After the Buddha spoke these words, all the Bhikkhus (Bhikkhu, Monks) were very happy, believed, accepted, and practiced accordingly.

At that time, the World Honored One said to Ananda (Ananda): 'You may follow me to the Bamboo Grove settlement.' Ananda (Ananda) replied: 'Yes, World Honored One!' At that time, the World Honored One in **(place name) among humans, arrived at the north of the Bamboo Grove settlement and ascended to reside in the Shavaka tree forest. At that time, the country was in famine, extremely distressed and impoverished, and it was difficult to obtain alms. At that time, the World Honored One told the Bhikkhus (Bhikkhu, Monks): 'These are times of famine, and it is difficult to obtain alms. You Bhikkhus (Bhikkhu, Monks)! Practice as extensively described in the 'Famine Sutra', as well as in the 'Way of Practice Sutra', the 'Six Collections Sutra', and the 'Great Nirvana Sutra'.' At that time, the World Honored One said to Ananda (Ananda): 'You follow me to the No-Interval settlement.' Ananda (Ananda) replied: 'Yes.' At that time, the World Honored One walked to a place and suddenly smiled. It is the usual practice of all Buddhas that when they smile, they emit blue, yellow, red, white, and other lights, emanating from the Tathagata's mouth, dividing

為二道：一道直上，一道直下。其光下者，照于等活、黑繩、眾合、叫喚、大叫喚、熱、極熱、無間、水泡、遍泡、阿吒吒、呵呵婆、呼呼婆、嗢缽羅、缽頭摩、摩訶缽頭摩等地獄。其中熱者，遇光便冷；如其冷者，遇光便熱。所有一切極苦之事，皆悉休息。時諸罪人既得苦息，咸作是念：「我等今從此滅余處生耶？」令彼有情心生深信故，如來化作別形，往彼教化。既見化佛，便作是念：「我等不於此滅，亦不餘處受生，我亦未曾見此有情。由佛威德，令我劇苦皆悉解脫。」時彼罪人皆于如來化身生極信心，彼等有情受業盡已，生天人中，得依正諦理。其光上者，至四天王天乃至有頂天，光所及處，皆出無常苦空無我等聲，復說二伽他曰：

「汝當求出離，　　于佛教勤修；　降伏生死軍，　　如象摧草舍。　於此法律中，　　常為不放逸；　能竭煩惱海，　　當盡苦邊際。」

爾時光明遍滿三千大千世界，普皆照已，隨世尊后。若說過去事，光從后沒；若說未來事，光從前沒；若說地獄事，光從足下沒；若說傍生事，光從踝沒；若說餓鬼事，光從腳足大指中沒；若說人事，光從膝中沒；若說力輪王事，光從左手中沒；若說轉輪王事，光從右手中沒；若說生天業，光從臍中沒；若說聲聞菩提，光從口

中沒；若說緣覺菩提，光從眉間毫中沒；若說無上正等覺事，光從頂沒。爾時光明繞佛三匝，從佛頂沒。時具壽阿難陀合掌向佛，以頌問曰：

「千種間雜色，　　束之從口出；　其光照十方，　　猶如日光盛。」

復說頌曰：

「貢高狂猾除，　　為世勝上因；　蓮牙珂貝齒，　　無緣不微笑。」

復說頌曰：

「此時由佛自覺法，　　往彼樂聞最勝者；　無上牛王甚深言，　　能以清凈除疑惑。」

佛言：「阿難陀！如是，如是。如來、應、正等覺，非無因緣而輒微笑。阿難陀！汝見此處不？」白言：「見。」「阿難陀！此是過去三正等覺所坐之處。」時具壽阿難陀即敷七條衣以為四重，請世尊坐，欲令此地有四世尊所受用處。世尊就座，暫時而坐，告阿難陀曰：「我今欲往彌替羅聚落。」阿難陀白言：「唯然！我願隨從。」爾時世尊于勝身城人間遊行，至彌替羅，住莫訶提婆林中。廣如莫訶提婆及〈國王相應品〉中說。復告阿難陀曰：「我復欲往阿耨井處。」廣說如上。到其井傍，見一女人執持罐綆欲來汲水。有一男子於此女人情生染著，其女亦于彼男深生愛重，共行言笑到于井傍。其女將兒，年尚幼小，隨行而至。母觀男子，欲取其水，誤系兒頸投于井中，兒便命過。時彼女

【現代漢語翻譯】現代漢語譯本：如果沒有（光明）從口中消失，那就是在說聲聞菩提（Śrāvakabodhi，通過聽聞佛法而獲得的覺悟）；如果（光明）從眉間白毫相中消失，那就是在說緣覺菩提（Pratyekabuddha-bodhi，通過自身努力觀察因緣而獲得的覺悟）；如果說無上正等覺（Anuttarā-samyak-saṃbodhi，圓滿的覺悟）的事，光明就從佛頂消失。當時，光明圍繞佛三圈，從佛頂消失。這時，具壽阿難陀（Ānanda，佛陀的十大弟子之一，以記憶力強著稱）合掌向佛，用頌歌問道：『千種間雜的顏色，聚集起來從佛口中發出；它的光芒照耀十方，就像太陽的光芒一樣盛大。』又說頌歌道：『貢高我慢和狡猾都被去除，（佛陀）是世間殊勝的原因；（佛陀）的牙齒像蓮花的花瓣和珂貝一樣潔白，沒有原因不會微笑。』又說頌歌道：『此時因為佛陀自覺的法，前往那裡樂於聽聞最殊勝的教法的人；無上牛王（指佛陀）甚深的語言，能夠用清凈的智慧去除疑惑。』佛陀說：『阿難陀！是的，是的。如來（Tathāgata，佛陀的稱號之一）、應供（Arhat，佛陀的稱號之一）、正等覺（Samyak-saṃbuddha，佛陀的稱號之一），不是沒有原因就隨便微笑的。阿難陀！你看到這個地方了嗎？』阿難陀回答說：『看到了。』『阿難陀！這是過去三位正等覺所坐的地方。』當時，具壽阿難陀立即鋪開七條衣疊成四層，請世尊坐下，想要讓這個地方成為四位世尊所受用的地方。世尊就座，暫時坐了一會兒，告訴阿難陀說：『我現在想要前往彌替羅（Mitilā）聚落。』阿難陀回答說：『是的！我願意跟隨。』當時，世尊在勝身城（Śubha-kāya-nagara）人間游化，到達彌替羅，住在莫訶提婆（Mahādeva）林中。詳細情況如莫訶提婆及《國王相應品》中所說。又告訴阿難陀說：『我再想要前往阿耨井（Arṇaka-kūpa）處。』詳細情況如上所說。到達井邊，看見一個女人拿著罐子和井繩想要來汲水。有一個男子對這個女人產生了愛慕之情，這個女人也對那個男子深深地愛戀，一起說笑走到井邊。那個女人帶著一個孩子，年紀還小，也跟隨著來了。母親看著那個男子，想要取水，錯誤地把繫著孩子的繩子套在孩子的脖子上，把孩子投到井中，孩子就死了。當時，那個女人

【English Translation】 English version: If there was no disappearance (of the light) from the mouth, that would be speaking of Śrāvakabodhi (the enlightenment attained by hearing the Dharma); if (the light) disappeared from the ūrṇā (the white hair between the eyebrows of the Buddha), that would be speaking of Pratyekabuddha-bodhi (the enlightenment attained through one's own efforts of observing conditions); if speaking of Anuttarā-samyak-saṃbodhi (the unsurpassed perfect enlightenment), the light would disappear from the crown of the head. At that time, the light circled the Buddha three times and disappeared from the crown of the head. Then, the venerable Ānanda (one of the Buddha's ten great disciples, known for his strong memory) joined his palms and faced the Buddha, asking in verse: 'A thousand kinds of mixed colors, gathered together, come out of the mouth; its light shines in all directions, like the sun's radiance in its fullness.' Again, he spoke in verse: 'Arrogance and cunning are removed, (the Buddha) is the supreme cause for the world; (the Buddha's) teeth are like lotus petals and cowrie shells, he does not smile without a reason.' Again, he spoke in verse: 'At this time, because of the Dharma realized by the Buddha himself, those who go there are happy to hear the most supreme Dharma; the unsurpassed words of the Bull King (referring to the Buddha) are profound, able to remove doubts with pure wisdom.' The Buddha said: 'Ānanda! So it is, so it is. The Tathāgata (one of the Buddha's titles), Arhat (one of the Buddha's titles), Samyak-saṃbuddha (one of the Buddha's titles), does not smile casually without a reason. Ānanda! Do you see this place?' Ānanda replied: 'I see it.' 'Ānanda! This is the place where the three Samyak-saṃbuddhas of the past sat.' At that time, the venerable Ānanda immediately spread out seven strips of cloth folded into four layers, inviting the World-Honored One to sit down, wanting to make this place a place used by the four World-Honored Ones. The World-Honored One sat down, sat for a moment, and told Ānanda: 'I now want to go to the Mitilā (Mitilā) settlement.' Ānanda replied: 'Yes! I am willing to follow.' At that time, the World-Honored One wandered among humans in Śubha-kāya-nagara (Śubha-kāya-nagara), arrived at Mitilā, and stayed in the Mahādeva (Mahādeva) forest. The details are as described in Mahādeva and the section on 'Correspondence with Kings.' He further told Ānanda: 'I want to go to the Arṇaka-kūpa (Arṇaka-kūpa) well again.' The details are as described above. Arriving at the well, he saw a woman holding a jar and a rope, wanting to draw water. A man had feelings of love for this woman, and the woman also deeply loved that man, and they walked and talked together to the well. The woman brought a child, who was still young, and followed along. The mother looked at the man, wanting to draw water, mistakenly tied the rope around the child's neck and threw the child into the well, and the child died. At that time, that woman

人從生已來，未曾聞說伽他，因系兒死，不覺辯才，誦一伽他曰：

「我知欲本因，　　從其分別生；　我若不分別，　　欲從何所起？」

爾時如來隨路而至，告阿難陀曰：「汝應受彼伽他，此是過去諸佛所說，為在愚夫異生口中，令此伽他不生光耀。」如佛所說：「我不曾見一切法，如心速疾轉動。」於時女人為其兒死，極生苦惱，禮拜世尊雙足。世尊知彼女人意樂隨眠，稱其根性而為說法。女聞法已，證預流果。彼見實諦，遂自說言：「世尊！我所證法，非父母所作，亦非王天所作，非親眷所作，廣如上說。此是世尊之力，能竭血淚海，亦超過骨山，關閉惡趣門，開天解脫路，建立天人道，令入善趣流。我今歸依佛法僧，從今已去為鄔波斯迦。」

爾時世尊告阿難陀曰：「我為菩薩時，此處往昔有仙人名跋伽婆，請我令坐，以花果供養。在於余處，亦作如是供養。」復告阿難陀：「我昔為菩薩時，天帝釋作獵師形，被一雜色衣。我時為出家故，脫于細軟上服而與換之。有信婆羅門居士等，因從此地建立受袈裟塔，乃至今日，諸苾芻咸皆禮拜供養。天帝釋將我迦施迦衣，於三十三天安置，建立迦施迦會日，至今三十三天咸皆供養。」復至余處，世尊告阿難陀言：「我昔為菩薩時，以青蓮花色劍自

【現代漢語翻譯】現代漢語譯本：自從這個人出生以來，從未聽聞過伽他（gātuó，偈頌），因為兒子死了，不知不覺地涌現出辯才，誦出一個伽他說：『我知道慾望的根本原因，是從分別心產生的；我如果不作分別，慾望又從何處生起呢？』當時如來沿著道路走來，告訴阿難陀（Ānánduó，佛陀的十大弟子之一）說：『你應該接受這個伽他，這是過去諸佛所說的，只是因為在愚夫異生的口中，才使得這個伽他不生光耀。』正如佛所說：『我不曾見過任何法，像心一樣迅速疾速地轉動。』當時這個女人因為兒子死了，極其苦惱，禮拜世尊的雙足。世尊知道這個女人的意樂和隨眠，根據她的根性而為她說法。女人聽聞佛法后，證得了預流果（須陀洹果，小乘四果中的初果）。她見到真諦，於是自己說道：『世尊！我所證得的法，不是父母所作，也不是國王或天神所作，也不是親眷所作，（內容）廣如上面所說。這是世尊的力量，能夠使血淚之海枯竭，也能夠超越骨山，關閉惡趣之門，開啟通往天界的解脫之路，建立天人和人道，使人進入善趣之流。我如今歸依佛法僧，從今以後成為鄔波斯迦（優婆夷，在家女居士）。』當時世尊告訴阿難陀說：『我作為菩薩（púsà，立志成佛的人）時，這裡往昔有一位仙人名叫跋伽婆（Bájiāpó），請我坐下，用花果供養我。在其他地方，也作過這樣的供養。』又告訴阿難陀：『我過去作為菩薩時，天帝釋（Tiāndìshì，佛教的護法神）化作獵人的形象，穿著一件雜色的衣服。我當時爲了出家，脫下柔軟的上等衣服與他交換。有信奉的婆羅門（póluómén，古印度僧侶階層）居士等，因此從這塊地方建立受袈裟塔，直到今天，各位苾芻（bìchú，比丘，出家男子）都禮拜供養。天帝釋將我的迦施迦（Jiāshījiā）衣，安置在三十三天（Sānshísāntiān，欲界六天中的第二天），建立迦施迦會日，直到今天三十三天都供養。』又到其他地方，世尊告訴阿難陀說：『我過去作為菩薩時，用青蓮花色的劍……』

【English Translation】 English version: Since this person was born, they had never heard a Gatha (gātuó, verse). Because of the death of their child, without realizing it, eloquence arose, and they recited a Gatha, saying: 'I know the root cause of desire, it arises from discrimination; if I do not discriminate, from where will desire arise?' At that time, the Tathagata (Rúlái, 'Thus Come One', an epithet of the Buddha) arrived along the road and said to Ananda (Ānánduó, one of the Buddha's ten great disciples): 'You should accept this Gatha. This is what the Buddhas of the past have said, but because it is in the mouth of a foolish ordinary person, it does not generate radiance.' Just as the Buddha said: 'I have never seen any dharma (dharma, law, teaching) that turns as quickly as the mind.' At that time, the woman was extremely distressed because of the death of her child and prostrated herself at the feet of the World-Honored One. The World-Honored One knew the woman's intentions and latent tendencies, and taught her according to her capacity. After hearing the Dharma, the woman attained the Stream-enterer fruit (Sūtuóhuán guǒ, the first of the four stages of enlightenment in Theravada Buddhism). Seeing the true reality, she said to herself: 'World-Honored One! The Dharma that I have attained was not made by my parents, nor by the king or the gods, nor by my relatives, (the content is) as broadly stated above. This is the power of the World-Honored One, which can dry up the sea of blood and tears, and also surpass the mountain of bones, close the gates of the evil realms, open the path of liberation to the heavens, establish the path of gods and humans, and lead them into the stream of good destinies. I now take refuge in the Buddha, the Dharma, and the Sangha (sēngqié, monastic community), and from now on, I will be an Upasika (yōupósījiā, laywoman).' At that time, the World-Honored One said to Ananda: 'When I was a Bodhisattva (púsà, one who aspires to Buddhahood), there was once a hermit named Bhaggava (Bájiāpó) who invited me to sit down and offered me flowers and fruits. In other places, I also received such offerings.' He further told Ananda: 'When I was a Bodhisattva in the past, Sakra, Lord of the Devas (Tiāndìshì, a protector deity in Buddhism), transformed himself into the form of a hunter, wearing a multicolored garment. At that time, in order to renounce the world, I took off my soft, fine upper garment and exchanged it with him. Believing Brahmins (póluómén, the priestly class in ancient India), householders, and others, therefore built a stupa (tǎ, pagoda) to receive the Kasaya (jiāshā, monastic robe) from this place, and until today, all the Bhikshus (bìchú, monks) pay homage and make offerings. Sakra, Lord of the Devas, placed my Kashika (Jiāshījiā) garment in the Trayastrimsa Heaven (Sānshísāntiān, the second heaven of the desire realm), and established the Kashika Assembly Day, and until today, the Trayastrimsa Heaven makes offerings.' Arriving at another place, the World-Honored One said to Ananda: 'When I was a Bodhisattva in the past, I used a blue lotus-colored sword...'

割我髻擲于空中，有信心婆羅門居士，便於此地建立割髻塔。諸苾芻！今應禮拜供養。於時天帝釋持我髮髻，於三十三大安置，建立髮髻會日，今猶不絕。」佛復至余處，告阿難陀言：「我昔行菩薩道時，闡陀迦於此地，將我乾闥伽馬王卻還本宮。有信心婆羅門居士，復於此地立馬回塔，諸苾芻至今供養。」復漸至牛苑聚落，告阿難陀言：「彼闡陀迦善男子於此而生，乃至長成。」復至彼城。

于彼城中剎利力士等聞世尊欲至，老宿咸言：「使諸少年令嚴飾道路，我等嚴飾城內。」時諸少年競相嚴治道路，見其路中有一大石，將欲除去，擎不能勝。於時如來即到其傍，告言：「諸波斯吒種，今欲何作？」答曰：「欲為世尊，嚴治道路；然除此石，不能得去。」佛言：「若如此者，我當除卻。」彼言：「愿為除之。」於時世尊以手擎石，擲在虛空中，其石高遠，望者不見。彼力士等既見擲石聲勢極大，咸皆驚怖。佛言：「汝等勿懼。」便以神力，遂令彼石碎為微塵，從空而下。諸力士見已，白佛言：「今此微塵從何而落？」佛言：「我以彼石作此微塵。」力士等白言：「此為不善。」佛言：「汝愿此微塵合成本石耶？」彼言：「如是。」爾時世尊以解脫力，還令石合，置於本處。

世尊便於石上而坐，及五

【現代漢語翻譯】現代漢語譯本：割下我的髮髻拋向空中，有信心的婆羅門居士，便在這個地方建立了割髻塔。各位比丘！現在應該禮拜供養。當時天帝釋拿著我的髮髻，在三十三天安置，建立了髮髻會日，至今還沒有斷絕。』佛陀又到其他地方，告訴阿難陀說：『我過去行菩薩道的時候，闡陀迦（Chanda-ka，侍從）在這個地方，將我的乾闥伽（Kanthaka，馬名）馬王送回本宮。有信心的婆羅門居士，又在這個地方建立了立馬回塔，各位比丘至今供養。』又逐漸到達牛苑聚落，告訴阿難陀說：『那個闡陀迦善男子在這裡出生，乃至長大成人。』又到達那個城市。在那座城市中，剎帝利（Kshatriya，統治階級）力士等聽到世尊將要到來，年長的都說：『讓那些年輕人去裝飾道路，我們來裝飾城內。』當時那些年輕人爭相整治道路，看見路中有一塊大石頭，想要除去，卻抬不起來。當時如來就來到他們旁邊，告訴他們說：『各位波斯吒（Vasishtha，姓氏）種姓的人，現在想要做什麼？』回答說：『想要為世尊，整治道路；然而除去這塊石頭，卻不能拿走。』佛說：『如果這樣，我來除去它。』他們說：『希望您來除去它。』當時世尊用手舉起石頭，拋向虛空中，那石頭又高又遠，觀看的人都看不見了。那些力士等看見拋石頭的聲勢極大，都感到驚恐。佛說：『你們不要害怕。』便用神力，於是讓那石頭碎成微塵，從空中落下。各位力士看見后，對佛說：『現在這些微塵從哪裡落下來？』佛說：『我用那塊石頭變成這些微塵。』力士等說：『這不好。』佛說：『你們希望這些微塵合成本來的石頭嗎？』他們說：『是的。』這時世尊用解脫力，又讓石頭恢復原狀，放在原來的地方。世尊就在石頭上坐下，以及五

【English Translation】 English version: 'Having cut off my topknot and thrown it into the air, a faithful Brahmin householder built the Topknot-Cutting Stupa at this place. Bhikshus! Now you should worship and make offerings to it. At that time, Sakra, the Lord of the Gods, took my topknot and placed it in the Trayastrimsa Heaven, establishing the Topknot Assembly Day, which has not ceased to this day.' The Buddha then went to another place and told Ananda, 'When I was practicing the Bodhisattva path, Chanda-ka (Chanda-ka, attendant) at this place, returned my Kanthaka (Kanthaka, horse name) horse-king to the palace. A faithful Brahmin householder again built the Horse-Returning Stupa at this place, which the Bhikshus still make offerings to today.' He then gradually reached the Cow-Garden settlement and told Ananda, 'That good man Chanda-ka was born here, and even grew up here.' Then he reached that city. In that city, Kshatriya (Kshatriya, ruling class) strongmen and others heard that the World Honored One was about to arrive, and the elders all said, 'Let the young people decorate the roads, and we will decorate the city.' At that time, the young people competed to repair the roads, and saw a large stone in the road, which they wanted to remove, but could not lift. At that time, the Tathagata came to their side and told them, 'People of the Vasishtha (Vasishtha, surname) lineage, what do you want to do now?' They replied, 'We want to repair the roads for the World Honored One; however, we cannot remove this stone.' The Buddha said, 'If that is the case, I will remove it.' They said, 'We hope you will remove it.' At that time, the World Honored One lifted the stone with his hand and threw it into the empty sky. The stone was so high and far that those who looked could not see it. The strongmen and others, seeing the great force of the stone being thrown, were all frightened. The Buddha said, 'Do not be afraid.' Then he used his divine power to turn the stone into dust, which fell from the sky. The strongmen, seeing this, said to the Buddha, 'Where is this dust falling from?' The Buddha said, 'I turned that stone into this dust.' The strongmen said, 'This is not good.' The Buddha said, 'Do you want this dust to be combined into the original stone?' They said, 'Yes.' At that time, the World Honored One used his power of liberation to restore the stone to its original state and placed it in its original place. The World Honored One then sat on the stone, and five

百力士亦皆同坐。彼等白言：「世尊用何力故，能擎此石？」佛言：「以父母所生之力。」力士復言：「用何力故，能碎斯石？」佛言：「以禪定力。」復問言：「用何力故，能合其石？」「以解脫力。」白言：「父母所生之力，凡有幾量？」佛言：「始從十人力，如一凡牛力。十凡牛力，如一青牛力。十青牛力，如一小象力。十小象力，如一大象力。十大象力，如一青象力。十青象力，如一赤象力。十赤象力，如一白牙象力。十白牙象力，如一賓陀山象力。十賓陀山象力，如一香象力。十香象力，如一力士力。十力士力，如一大力士力。十大力士力，如一猛象力。十猛象力，如一章住羅夜叉力。十章住羅夜叉力，如一半那羅延力。二半那羅延力，如一那羅延力。如來節節之中，皆有那羅延力自然而生。」攝頌曰：

人牛與青牛、　　黃赤小大象、　力士藥叉等，　　不及那延力。

「此那羅延力，是如來父母所生之力。」諸力士白言：「除此那羅延及解脫力等，更有餘力不？」佛言：「有福德力，福德力圓滿故，如來於菩提樹下降伏三十六俱胝諸魔鬼等，證無上覺。」復白佛言：「除福德力，更有餘力不？」佛言：「有智慧力，智慧圓滿故，從無始來積習煩惱，並皆棄擲。」復白佛言：「除智慧力，更

【現代漢語翻譯】現代漢語譯本百力士（Bailishi，大力士）們也都一同坐著。他們問道：『世尊憑藉什麼力量，能夠舉起這塊石頭？』佛說：『憑藉父母所生的力量。』力士們又問：『憑藉什麼力量，能夠擊碎這塊石頭？』佛說：『憑藉禪定的力量。』又問：『憑藉什麼力量，能夠使這塊石頭復原？』『憑藉解脫的力量。』（力士們）說道：『父母所生的力量，總共有多少量級？』佛說：『最初從十個人的力量，相當於一頭普通的牛的力量。十頭普通牛的力量，相當於一頭青牛的力量。十頭青牛的力量，相當於一頭小象的力量。十頭小象的力量，相當於一頭大象的力量。十頭大象的力量，相當於一頭青象的力量。十頭青象的力量，相當於一頭赤象的力量。十頭赤象的力量，相當於一頭白牙象的力量。十頭白牙象的力量，相當於一頭賓陀山象（Binduoshanxiang）的力量。十頭賓陀山象的力量，相當於一頭香象的力量。十頭香象的力量，相當於一個力士的力量。十個力士的力量，相當於一個大力士的力量。十個大力士的力量，相當於一頭猛象的力量。十頭猛象的力量，相當於一個章住羅夜叉（Zhangzhuluoyasha）的力量。十個章住羅夜叉的力量，相當於一半那羅延（Bannaluoyan）的力量。兩個半那羅延的力量，相當於一個那羅延（Naluoyan）的力量。如來身體的每個關節之中，都自然而然地具有那羅延的力量。』總結說：人、牛與青牛，黃、赤、小、大象，力士、藥叉等，不及那延力。『這那羅延力，是如來父母所生的力量。』諸位力士說道：『除了這那羅延力及解脫力等，還有其他的力量嗎？』佛說：『有福德力，因為福德力圓滿的緣故，如來在菩提樹下，降伏了三十六俱胝（juzhi，數量單位）的諸魔鬼等，證得了無上正覺。』又問佛說：『除了福德力，還有其他的力量嗎？』佛說：『有智慧力，因為智慧圓滿的緣故，從無始以來積累的煩惱，全部都被拋棄。』又問佛說：『除了智慧力，還有其他的力量嗎？』

【English Translation】 English version The Bailishi (mighty warriors) also sat together. They asked: 'World Honored One, by what power are you able to lift this stone?' The Buddha said: 'By the power born of my parents.' The warriors further asked: 'By what power are you able to shatter this stone?' The Buddha said: 'By the power of meditative concentration (dhyana).' They asked again: 'By what power are you able to restore the stone?' 'By the power of liberation (moksha).' They said: 'How many magnitudes are there in the power born of parents?' The Buddha said: 'Initially, the power of ten men is like the power of an ordinary ox. The power of ten ordinary oxen is like the power of a blue ox. The power of ten blue oxen is like the power of a small elephant. The power of ten small elephants is like the power of a large elephant. The power of ten large elephants is like the power of a blue elephant. The power of ten blue elephants is like the power of a red elephant. The power of ten red elephants is like the power of an elephant with white tusks. The power of ten elephants with white tusks is like the power of an elephant from Mount Bindu (Binduoshanxiang). The power of ten elephants from Mount Bindu is like the power of a fragrant elephant. The power of ten fragrant elephants is like the power of a warrior. The power of ten warriors is like the power of a great warrior. The power of ten great warriors is like the power of a fierce elephant. The power of ten fierce elephants is like the power of a Zhangzhuluoyasha (a type of Yaksha). The power of ten Zhangzhuluoyashas is like half the power of a Bannaluoyan (a type of powerful being). The power of two Bannaluoyans is like the power of one Naluoyan (a type of powerful being). In each joint of the Tathagata's body, the power of Naluoyan arises naturally.' The summary verse says: 'Men, oxen, and blue oxen, yellow, red, small, and large elephants, Warriors, Yakshas, and others, are not equal to the power of Naluoyan.' 'This power of Naluoyan is the power born of the Tathagata's parents.' The warriors said: 'Besides this power of Naluoyan and the power of liberation, are there any other powers?' The Buddha said: 'There is the power of merit (punya). Because the power of merit is complete, the Tathagata, under the Bodhi tree, subdued thirty-six koti (a unit of measurement) of demons and attained unsurpassed enlightenment.' They asked the Buddha again: 'Besides the power of merit, are there any other powers?' The Buddha said: 'There is the power of wisdom (prajna). Because the power of wisdom is complete, the accumulated afflictions from beginningless time have all been discarded.' They asked the Buddha again: 'Besides the power of wisdom, are there any other powers?'

有餘力不？」佛言：「有神通力，神通力圓滿故，能降伏耆舊無智貢高六師外道。」復白佛言：「除神通力，更有餘力不？」佛言：「有無常力，無常力圓滿故，如來父母力、禪定力、解脫力、福德力、智慧力、神通力，如來此諸力，皆于雙林樹下光明盡滅。」頌曰：

禪定與解脫、　　福德智慧力、　如斯諸力等，　　無常力最大。

佛告諸力士：「當知我身如金山峰，為無常力不久磨滅。是故智者，當求無常不能逼處。」佛告諸力士：「汝等當知！今世之人，壽命漸短，色力薄劣。然此石者，是往昔人拋擲戲弄之石，汝等觀斯石傍，猶有手指擎簸之跡。」時諸力士聞佛此言，甚大驚愕，生希有心，摧伏驕慢。爾時世尊知力士等種性隨眠意樂，為說四聖諦理諸證智法。彼等聞已，無始已來積習我見身見山，以金剛智摧破，證預流果。

爾時世尊告具壽阿難陀曰：「我今與汝，往拘尸那城。」答言：「唯然。」既漸次行，于其中路有梵婆城，不入此城，便即往彼拘尸那國。到彼國已，爾時世尊指娑羅雙樹，告阿難曰：「我當不久于彼林下入般涅槃。」爾時世尊遊行俱盧數人間，至調伏繝色王城。爾時世尊告諸苾芻：「我知一切諸漏，說皆滅盡。我非不知，我非不見。苾芻！我今豈可不知不見既漏盡

【現代漢語翻譯】現代漢語譯本：『還有其他力量嗎？』佛說：『有神通力，因為神通力圓滿，所以能夠降伏年老無知、貢高我慢的六師外道（六個持外道的導師）。』又問佛說：『除了神通力，還有其他力量嗎？』佛說：『有無常力，因為無常力圓滿，如來的父母力、禪定力、解脫力、福德力、智慧力、神通力，如來的這些力量，都會在雙林樹下光明消滅。』頌說：禪定與解脫，福德智慧力，如此種種力量，無常力最大。佛告訴眾力士：『應當知道我的身體如同金山峰，也會被無常力不久磨滅。因此智者，應當尋求無常不能到達的地方。』佛告訴眾力士：『你們應當知道！現在的人，壽命越來越短，體力和精力都衰弱。然而這塊石頭，是往昔的人拋擲玩耍的石頭，你們看這塊石頭旁邊，還有手指擎舉拋弄的痕跡。』當時眾力士聽了佛的這些話，非常驚愕，生起稀有之心，摧伏了驕慢。當時世尊知道力士等人的根性、習氣、意樂，為他們宣說了四聖諦（苦、集、滅、道）的道理以及各種證智之法。他們聽了之後，將無始以來積累的我見、身見之山，用金剛智摧毀，證得了預流果（須陀洹）。當時世尊告訴具壽阿難陀（佛陀的十大弟子之一）說：『我現在和你一起，前往拘尸那城（古印度十六大國之一）。』回答說：『遵命。』於是逐漸行走，其中經過梵婆城，沒有進入此城，便直接前往拘尸那國。到達那個國家后，當時世尊指著娑羅雙樹，告訴阿難說：『我將不久在那片樹林下入般涅槃（佛教指斷絕生死輪迴，達到寂滅的境界）。』當時世尊在俱盧數人間，到達調伏繝色王城。當時世尊告訴各位比丘（佛教出家男眾）：『我知道一切諸漏（煩惱），說它們都滅盡了。我不是不知道，我不是沒看見。比丘！我如今怎麼可能不知道、沒看見就已經漏盡呢？』

【English Translation】 English version: 『Is there any other power?』 The Buddha said, 『There is the power of supernatural abilities (Siddhi), because the power of supernatural abilities is complete, it can subdue the aged, ignorant, arrogant, and conceited Six Heretical Teachers (six teachers holding heretical views).』 Again, he asked the Buddha, 『Besides the power of supernatural abilities, is there any other power?』 The Buddha said, 『There is the power of impermanence (Anitya), because the power of impermanence is complete, the Tathagata's (another name for Buddha) parental power, the power of meditation (Dhyana), the power of liberation (Moksha), the power of merit (Puṇya), the power of wisdom (Prajna), and the power of supernatural abilities, all these powers of the Tathagata will be extinguished under the twin Sala trees.』 The verse says: Meditation and liberation, the power of merit and wisdom, Among all these powers, the power of impermanence is the greatest. The Buddha told the strong men, 『You should know that my body is like a golden mountain peak, and it will soon be worn away by the power of impermanence. Therefore, the wise should seek a place where impermanence cannot reach.』 The Buddha told the strong men, 『You should know! People in this world now have shorter lifespans, and their physical strength and energy are weakening. However, this stone is a stone that people in the past threw and played with. Look at the side of this stone, there are still traces of fingers holding and tossing it.』 At that time, the strong men were very surprised when they heard these words of the Buddha, and they developed a rare mind, subduing their pride and arrogance. At that time, the World Honored One (another name for Buddha) knew the nature, habits, and inclinations of the strong men, and explained to them the principles of the Four Noble Truths (Dukkha, Samudaya, Nirodha, Magga) and various methods of wisdom realization. After they heard it, they used Vajra wisdom (indestructible wisdom) to destroy the mountains of self-view and body-view that had accumulated since beginningless time, and they attained the Stream-enterer fruit (Sotapanna). At that time, the World Honored One told the Venerable Ananda (one of the ten great disciples of the Buddha), 『I am now going with you to the city of Kushinagar (one of the sixteen great kingdoms of ancient India).』 He replied, 『As you wish.』 So they gradually walked, passing through the city of Brahman, without entering this city, and went directly to the country of Kushinagar. After arriving in that country, the World Honored One pointed to the twin Sala trees and told Ananda, 『I will soon enter Parinirvana (Buddhism refers to the state of breaking free from the cycle of birth and death and reaching the state of extinction) under that grove of trees.』 At that time, the World Honored One arrived at the city of Taming Sronakotivimsa among the Kurus. At that time, the World Honored One told the Bhikkhus (Buddhist monks), 『I know all the outflows (Kleshas), and say that they are all extinguished. It is not that I do not know, it is not that I do not see. Bhikkhus! How could I not know or see that the outflows have already been extinguished?』

滅。所謂此色，此色積集、此色斷滅。此受想行識，乃至此識積集、此識等滅，亦復如是。若有苾芻，常修習定，便起念求，不從諸漏，而得解脫。然彼苾芻，非不從諸漏，心得解脫。何以故？為彼苾芻不修習故。應如是答。」問曰：「彼何不修習故？」答曰：「為不修習四念住故，四正斷、四神足、五根、五力、七覺分支、八聖道等，為不修習故。如是答。苾芻當知！如雌雞生卵，或五、或六、或十二等。時彼母雞，不依時節，孚附抱其子，不溫暖之，又不轉動。然作是念：『我此生子。』或用於觜、或用於爪損破其㲉，望得其子安隱出㲉。然彼雞卵既不如法，遂不成就能出其㲉。何以故？由彼母雞不依時節孚抱其子，兼不溫暖又不轉動，所以不生。彼習定苾芻亦復如是，然彼苾芻不從有漏，心求解脫。彼苾芻復非不從有漏，心得解脫。何以故？由不修習故，作如是言：『云何不修習？』由不修習四念住、四正斷、四神足、五根、五力、七覺分支、八聖道等。若有策勵修定苾芻，生如是念，不從有漏而求解脫。然彼苾芻不從有漏而得解脫。何以故？由修習故。作如是答。云何修習？由修習四念住、四正斷、四神足、五根、五力、七覺分支、八聖道等。由此修習。作如是答。苾芻當知！猶如雞母生卵，或五、或六，乃

【現代漢語翻譯】現代漢語譯本：『滅』是指：這個色（Rūpa，物質、形態），這個色的積集，這個色的斷滅。這個受（Vedanā，感受）、想（Saṃjñā，知覺）、行（Saṃskāra，意志）、識（Vijñāna，意識），乃至這個識的積集，這個識的斷滅，也是如此。如果有個比丘（Bhikṣu，佛教出家男眾），經常修習禪定，便生起念頭，想要不通過諸漏（Āsava，煩惱），而獲得解脫。然而，那位比丘並非不通過諸漏，就能使心得到解脫。為什麼呢？因為那位比丘沒有修習的緣故。應該這樣回答。問：『他為什麼沒有修習呢？』答：『因為沒有修習四念住（Cattāro satipaṭṭhānā，身、受、心、法四種觀照）、四正斷（Cattāro sammappadhānā，斷惡、修善）、四神足（Cattāro iddhipādā，欲、勤、心、觀四種禪定基礎）、五根（Pañca indriyāni，信、精進、念、定、慧五種能力）、五力（Pañca balāni，信、精進、念、定、慧五種力量）、七覺支（Satta bojjhaṅgā，念、擇法、精進、喜、輕安、定、舍七種覺悟的因素）、八聖道（Aṭṭha ariyā maggaṅgā，正見、正思惟、正語、正業、正命、正精進、正念、正定八種通往解脫的道路）等，因為沒有修習的緣故。』應該這樣回答。比丘應當知道！就像母雞生蛋，或者五個、或者六個、或者十二個等。當時那隻母雞，不按照時節，去孵抱它的蛋，不溫暖它們，又不轉動它們。然而卻這樣想：『我這些蛋會孵出小雞。』或者用嘴、或者用爪子去損壞蛋殼，希望它的孩子們能平安地破殼而出。然而那些雞蛋既然不如法，最終不能成功地破殼而出。為什麼呢？由於那隻母雞不按照時節孵抱它的蛋，又不溫暖又不轉動，所以不能孵出小雞。那位習定的比丘也像這樣，然而那位比丘不通過有漏，而想求解脫。那位比丘並非不通過有漏，就能使心得到解脫。為什麼呢？由於不修習的緣故，可以這樣說：『怎樣是不修習呢？』由於不修習四念住、四正斷、四神足、五根、五力、七覺支、八聖道等。如果有努力修習禪定的比丘，生起這樣的念頭，不通過有漏而求解脫。然而那位比丘通過不從有漏而獲得解脫。為什麼呢？由於修習的緣故。這樣回答。怎樣是修習呢？由於修習四念住、四正斷、四神足、五根、五力、七覺支、八聖道等。由此修習。這樣回答。比丘應當知道！猶如母雞生蛋，或者五個、或者六個，乃至

【English Translation】 English version: 'Cessation' means: this Rūpa (form, matter), the accumulation of this Rūpa, the cessation of this Rūpa. This Vedanā (feeling), Saṃjñā (perception), Saṃskāra (volition), Vijñāna (consciousness), and so on, up to the accumulation of this consciousness, the cessation of this consciousness, are also the same. If there is a Bhikṣu (Buddhist monk) who constantly practices meditation, he then generates the thought, seeking liberation without the Āsavas (defilements). However, that Bhikṣu does not attain liberation of mind without the Āsavas. Why is that? Because that Bhikṣu has not practiced. One should answer in this way. Question: 'Why has he not practiced?' Answer: 'Because he has not practiced the Cattāro satipaṭṭhānā (Four Foundations of Mindfulness: mindfulness of body, feelings, mind, and phenomena), the Cattāro sammappadhānā (Four Right Exertions: preventing evil, cultivating good), the Cattāro iddhipādā (Four Bases of Power: desire, effort, mind, investigation), the Pañca indriyāni (Five Spiritual Faculties: faith, energy, mindfulness, concentration, wisdom), the Pañca balāni (Five Powers: faith, energy, mindfulness, concentration, wisdom), the Satta bojjhaṅgā (Seven Factors of Enlightenment: mindfulness, investigation of phenomena, energy, joy, tranquility, concentration, equanimity), the Aṭṭha ariyā maggaṅgā (Noble Eightfold Path: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration), etc., because he has not practiced.' One should answer in this way. Bhikṣus should know! It is like a hen laying eggs, perhaps five, or six, or twelve, etc. At that time, that hen does not incubate its eggs according to the season, does not warm them, nor does it turn them. Yet it thinks: 'These eggs of mine will hatch into chicks.' Or it damages the eggshells with its beak or claws, hoping that its children will safely hatch. However, since those eggs are not treated properly, they ultimately fail to hatch. Why is that? Because that hen does not incubate its eggs according to the season, and does not warm them or turn them, so they do not hatch. That Bhikṣu who practices meditation is also like this, yet that Bhikṣu seeks liberation without the outflows. That Bhikṣu does not attain liberation of mind without the outflows. Why is that? Because of not practicing, one can say: 'How is it not practicing?' Because of not practicing the Four Foundations of Mindfulness, the Four Right Exertions, the Four Bases of Power, the Five Spiritual Faculties, the Five Powers, the Seven Factors of Enlightenment, the Noble Eightfold Path, etc. If there is a Bhikṣu who diligently practices meditation, generating such a thought, seeking liberation without the outflows. However, that Bhikṣu attains liberation by not relying on outflows. Why is that? Because of practicing. Answer in this way. How is it practicing? Because of practicing the Four Foundations of Mindfulness, the Four Right Exertions, the Four Bases of Power, the Five Spiritual Faculties, the Five Powers, the Seven Factors of Enlightenment, the Noble Eightfold Path, etc. By this practice. Answer in this way. Bhikshus should know! Just like a hen laying eggs, perhaps five or six, up to

至十二。是時雞母孚抱其子，如法溫暖不失時故。苾芻當知！彼雞母不起如是念心，其子自以㭰爪損破其㲉，望得其子平安生長。彼子遂得成就，能以㭰爪摧破其㲉，便得平安出離其㲉。何以故？由彼雞母如法抱養，溫暖迴轉不失時節，遂能成就。彼修習求定苾芻亦復如是，然不生如是念：『我不從有漏，心得解脫。』彼苾芻復不從有漏，心得解脫。何以故？由彼修習故而得解脫。作如是答。云何修習故？謂修四念住，乃至八聖道等而修習故，作如是答。苾芻當知！如木作師並及弟子，常用斤斧。由常用故，遂有指痕。苾芻當知！彼木作師並及弟子，然而不能自順正智正見轉用斧柯，由數用故不覺自盡。既見盡已，始生其念，知此柯盡。彼習定苾芻亦復如是，然而不能自順正智正見而轉，不自覺知斷漏多少，后至漏盡，方始證知。何以故？由勤修習。何以能證？作如是答。云何修習？謂修習四念住，乃至八聖道等，由修習故，作如是說。苾芻當知！猶如海舡經水六月，出於岸上經暑夏月，風日吹曝后遭天雨，自然分散。彼修定苾芻亦復如是，諸相應結、隨眠煩惱，諸障礙等自然解散。何以故？彼由修習，皆能解脫。云何修習而能解脫？謂修習等，廣說如上。由修習故，作如是言。」爾時世尊說此法時。有六十苾芻，不

【現代漢語翻譯】現代漢語譯本：至十二。這時，雞媽媽孵抱它的孩子，如法地保持溫暖，不失去時機。比丘（Bhikkhu，佛教僧侶）應當知道！那雞媽媽不會生起這樣的念頭，『我的孩子自己會用爪子啄破蛋殼』，只是希望它的孩子平安生長。那小雞最終得以成就，能夠用爪子摧破蛋殼，便能平安地脫離蛋殼。為什麼呢？由於那雞媽媽如法地抱養，溫暖地迴轉，不失去時節，最終才能成就。那修習求定的比丘也是這樣，然而不生起這樣的念頭：『我不會從有漏（指煩惱）中，心得解脫。』那比丘最終不從有漏中，心得解脫。為什麼呢？由於他修習的緣故而得解脫。這樣回答。怎樣修習呢？就是修習四念住（catu-satipaṭṭhāna，四種觀禪修習），乃至八聖道（ariya-aṭṭhaṅgika-magga，達到涅槃的八種途徑）等而修習的緣故，這樣回答。比丘應當知道！如同木匠和他的弟子，經常使用斧頭。由於經常使用，斧柄上便有指痕。比丘應當知道！那木匠和他的弟子，然而不能自己順應正智正見來轉用斧柄，由於多次使用，不覺察斧柄的逐漸耗盡。等到看見斧柄耗盡后，才生起念頭，知道這斧柄已經用盡。那習定的比丘也是這樣，然而不能自己順應正智正見而轉，不自覺地知道斷除煩惱的多少，後來直到煩惱斷盡，才開始證知。為什麼呢？由於勤奮修習。憑什麼能夠證得呢？這樣回答。怎樣修習呢？就是修習四念住，乃至八聖道等，由於修習的緣故，這樣說。比丘應當知道！猶如海船經過六個月的水程，停靠在岸上經過炎熱的夏季，風吹日曬后又遭遇天雨，自然就分散解體了。那修定的比丘也是這樣，各種相應的結（saṃyojana，束縛眾生的因素）、隨眠煩惱（anusaya-kilesa，潛藏的煩惱）、各種障礙等自然解散。為什麼呢？他由於修習，都能解脫。怎樣修習而能解脫呢？就是修習等等，詳細的解說如上文所說。由於修習的緣故，這樣說。』這時世尊說此法時。有六十位比丘，不...

【English Translation】 English version: To the twelfth. At that time, a hen was brooding over her chicks, warming them properly and without losing the right time. Bhikkhus (Buddhist monks) should know! That hen does not think, 'My chicks will break their shells with their claws,' but only hopes that her chicks will grow safely. The chicks eventually succeed, able to break their shells with their claws, and then safely emerge from their shells. Why? Because the hen broods them properly, warming and turning them without losing the right time, and thus they are able to succeed. The bhikkhu who practices seeking concentration is also like this, but does not think, 'I will not be liberated from the outflows (āsava, defilements).' That bhikkhu eventually is liberated from the outflows. Why? Because he is liberated through practice. This is how to answer. How does one practice? It is through practicing the four foundations of mindfulness (catu-satipaṭṭhāna, four kinds of contemplation), up to the Noble Eightfold Path (ariya-aṭṭhaṅgika-magga, the eightfold path to Nirvana), and so on. This is how to answer. Bhikkhus should know! Just like a carpenter and his apprentice, who constantly use an axe. Because of constant use, there are finger marks on the handle. Bhikkhus should know! That carpenter and his apprentice, however, cannot use the axe handle in accordance with right knowledge and right view, and because of frequent use, they do not realize that it is gradually wearing down. Only when they see that it is worn down do they realize that the handle is used up. The bhikkhu who practices concentration is also like this, but cannot turn in accordance with right knowledge and right view, and does not realize how much defilement has been cut off, and only after the defilements are exhausted does he realize it. Why? Because of diligent practice. How can one realize it? This is how to answer. How does one practice? It is through practicing the four foundations of mindfulness, up to the Noble Eightfold Path, and so on. Because of practice, this is what is said. Bhikkhus should know! Just like a ship that has been in the water for six months, and then is brought ashore and exposed to the summer heat, wind, and sun, and then encounters rain, it naturally falls apart. The bhikkhu who practices concentration is also like this, the corresponding fetters (saṃyojana, factors that bind beings), latent defilements (anusaya-kilesa, dormant defilements), and various obstacles naturally dissolve. Why? Because through practice, he is able to be liberated from all of them. How does one practice and be liberated? It is through practicing, and so on, as explained in detail above. Because of practice, this is what is said.' At that time, when the World-Honored One spoke this Dharma, there were sixty bhikkhus who did not...

生諸漏，心得解脫。

爾時世尊人間遊行，至天指城，告具壽阿難陀曰：「今此城中，善覺釋迦生長此城。」又至嵐毗尼園，世尊復告阿難陀曰：「我於此林中，亦既生已，南行七步，不假人扶，觀察四方，便作是言：『此最後身，更不受生。』」復至劫比羅城，告具壽阿難陀曰：「彼凈飯王生於此城，長受王位。」復至毗輸那羅城，是時世尊告諸苾芻：「我今為汝分別解說善惡二報。汝等諦聽，善思念之！何者惡眾？謂欲、瞋、癡、怖畏、惑等，相隨計縛，是名惡眾。云何善眾？謂不隨順諸欲、瞋、癡、怖等，名為善眾。如上二眾，我今說已。」世尊復至俱那聚落，告具壽阿難陀曰：「俱那含牟尼如來，於此聚落生已，而成正覺，便於此地而般涅槃。」爾時世尊復至犁地村聚落，告具壽阿難陀曰：「我為菩薩時，遊行父王聚落，至一贍部樹下，思惟入定，證得初禪無漏。」又至余處，告阿難陀曰：「往昔俱那含牟尼如來、應、正等覺，於此地上安袈裟處。」復至洗浴聚落，告具壽阿難陀曰：「此村往昔俱那含牟尼如來、應、正等覺，於此洗浴，遂便立號，名洗浴村。」復至斯迦底聚落，于聚落北，住勝攝波林，告諸苾芻：「往昔有一工師，名阿吒羅，每持一竿置肩上行。有一弟子名迷勒迦，每蹬工師所持竹杖

【現代漢語翻譯】現代漢語譯本生出各種煩惱，心得到解脫。

這時，世尊在人間游化，到達天指城（Indrakila，地名），告訴具壽阿難陀說：『現在這座城中，善覺釋迦（Buddha Sakyamuni，釋迦牟尼佛）就生長在這座城裡。』又到達嵐毗尼園（Lumbini，釋迦牟尼佛出生地），世尊又告訴阿難陀說：『我在這片樹林中出生后，向南走了七步，不用人攙扶，觀察四方，就說了這樣的話：『這是我最後一次受生，以後不再受生了。』』又到達劫比羅城（Kapilavastu，釋迦牟尼佛的故鄉），告訴具壽阿難陀說：『凈飯王（Suddhodana，釋迦牟尼佛的父親）就出生在這座城裡，並在此地繼承王位。』又到達毗輸那羅城（Visanagara，地名），這時世尊告訴各位比丘：『我現在為你們分別解說善惡二報。你們仔細聽，好好思考！什麼叫做惡眾？就是指貪慾、嗔恨、愚癡、恐懼、迷惑等等，互相跟隨糾纏，這就叫做惡眾。什麼叫做善眾？就是指不順從各種貪慾、嗔恨、愚癡、恐懼等等，這就叫做善眾。像上面所說的善惡二眾，我已經說完了。』世尊又到達俱那聚落（Kunagrama，地名），告訴具壽阿難陀說：『俱那含牟尼如來（Kanakamuni，過去七佛之一），就在這個聚落出生，並證得正覺，然後就在這塊土地上入般涅槃。』這時世尊又到達犁地村聚落（Plihaka，地名），告訴具壽阿難陀說：『我作為菩薩的時候，從父王的聚落出發，到一棵贍部樹（Jambudvipa，樹名）下，思惟入定，證得了初禪無漏。』又到其他地方，告訴阿難陀說：『過去俱那含牟尼如來、應供、正等覺，就在這塊地上安放袈裟。』又到達洗浴聚落（Vesali，地名），告訴具壽阿難陀說：『這個村莊過去是俱那含牟尼如來、應供、正等覺洗浴的地方，因此就立名為洗浴村。』又到達斯迦底聚落（Sankritya，地名），在聚落的北面，住在勝攝波林（Satavika，地名），告訴各位比丘：『過去有一位工匠，名叫阿吒羅（Atala，人名），經常拿著一根竿子放在肩膀上行走。有一位弟子名叫迷勒迦（Meleka，人名），經常踩著工匠所拿的竹竿

【English Translation】 English version Giving rise to all outflows, the mind attains liberation.

At that time, the World-Honored One was traveling in the human realm and arrived at Indrakila (Indrakila, a place name). He said to the Venerable Ananda: 'Now, in this city, the Well-Awakened Sakyamuni (Buddha Sakyamuni, Shakyamuni Buddha) was born in this city.' He then arrived at Lumbini Garden (Lumbini, the birthplace of Shakyamuni Buddha). The World-Honored One again said to Ananda: 'After I was born in this forest, I walked seven steps to the south, without anyone's support, and observed the four directions. Then I said these words: 'This is my last birth; I will not be born again.'' He then arrived at Kapilavastu (Kapilavastu, the hometown of Shakyamuni Buddha) and said to the Venerable Ananda: 'King Suddhodana (Suddhodana, the father of Shakyamuni Buddha) was born in this city and inherited the throne here.' He then arrived at Visanagara (Visanagara, a place name). At that time, the World-Honored One said to the Bhikshus: 'I will now explain to you the retribution of good and evil. Listen carefully and contemplate it well! What is meant by the assembly of evil? It refers to desire, hatred, delusion, fear, confusion, and so on, which follow and bind each other. This is called the assembly of evil. What is meant by the assembly of good? It refers to not conforming to various desires, hatred, delusion, fear, and so on. This is called the assembly of good. I have now explained the two assemblies of good and evil as mentioned above.' The World-Honored One then arrived at Kunagrama (Kunagrama, a place name) and said to the Venerable Ananda: 'The Tathagata Kanakamuni (Kanakamuni, one of the past seven Buddhas) was born in this village and attained perfect enlightenment. Then he entered Parinirvana on this land.' At that time, the World-Honored One arrived at Plihaka (Plihaka, a place name) and said to the Venerable Ananda: 'When I was a Bodhisattva, I left my father's village and went to a Jambudvipa tree (Jambudvipa, tree name), where I entered into meditation and attained the first Dhyana without outflows.' He then went to another place and said to Ananda: 'In the past, the Tathagata, Arhat, Perfectly Enlightened One, Kanakamuni, placed his robe on this ground.' He then arrived at Vesali (Vesali, a place name) and said to the Venerable Ananda: 'This village was where the Tathagata, Arhat, Perfectly Enlightened One, Kanakamuni, bathed in the past. Therefore, it was named Vesali (Washing Village).' He then arrived at Sankritya (Sankritya, a place name), and to the north of the village, he stayed in Satavika (Satavika, a place name), and said to the Bhikshus: 'In the past, there was a craftsman named Atala (Atala, a person's name) who always carried a pole on his shoulder. There was a disciple named Meleka (Meleka, a person's name) who often stepped on the bamboo pole held by the craftsman.'

，在上舞戲。時阿吒羅告迷勒迦曰：『汝可向我肩上，蹬竿而上，恒須下視。彼此相看，莫令失錯。更互上竿，各無傷損。既作舞已，穩審下竿。諸人既見，知我與汝俱有勝能。既生歡喜，便共獲財。』時迷勒迦白阿吒羅曰：『莫作此語。何以故？師今但自防守，我今亦自用心。作舞樂已，穩審下竿，彼此既不損失。諸人睹見，兩獲財寶。』」時佛告言：「如弟子迷勒所說，當順道理。何以故？若能守護自身，即能守護於他。若欲守護於他，即便不能自守。如何自守能守護他，由勤策勵數數修習。由隨守護，觸境現前，所以如是自守護時亦能護他。如何護他不能自護？由不惱他、亦不瞋他，並不損害，慈悲憐愍。所以如是能守護他不能自護。是故汝等苾芻，應如是學。若欲自守護時，應當修習四念住處。若欲守護、若言自護及守護他，亦應修習四念住處。云何四念住處？所謂身、受、心、法念等住處。汝等苾芻，應如是學。」

爾時世尊到一車難伽羅聚落住一林中，告諸苾芻曰：「我今於此林中二月宴坐。諸苾芻除供養飲食人，餘者並不得來此。若至裒灑陀日，亦遣供養飲食人來取欲。」於時世尊便入寂定，諸苾芻等皆無往者，唯供養飲食人得至佛所。滿二月已，爾時世尊從定而起，于苾芻眾前敷座而坐，告諸

【現代漢語翻譯】現代漢語譯本：當時，他們在表演舞蹈。阿吒羅（Atala，人名）告訴迷勒迦（Milleka，人名）說：『你可以踩著我的肩膀，登上竿子，要一直向下看。我們彼此照看，不要出錯。輪流上竿，都不要受傷。表演完舞蹈后，穩穩地從竿子上下來。人們看到后，就會知道我和你都有很強的能力。他們會很高興，我們就能一起獲得財富。』當時，迷勒迦對阿吒羅說：『不要這樣說。為什麼呢？師傅現在只要保護好自己，我現在也只要用心做好自己的部分。表演完舞蹈后，穩穩地從竿子上下來，我們彼此都不會有損失。人們看到后，我們兩人都能獲得財寶。』」這時，佛告訴大家說：「應該像弟子迷勒迦所說的那樣，要順應道理。為什麼呢？如果能夠守護自身，就能守護他人。如果想要守護他人，就不能守護自己。怎樣自守才能守護他人呢？通過勤奮努力，反覆修習。通過隨時守護，觸境現前，所以這樣自守的時候也能守護他人。怎樣守護他人卻不能自守呢？通過不惱害他人、不嗔恨他人，不損害他人，慈悲憐憫他人。所以這樣才能守護他人卻不能自守。因此，你們這些比丘（Bhiksu，佛教出家男眾），應該這樣學習。如果想要守護自己，就應當修習四念住處（Catusmrti-upasthana，佛教修行方法）。如果想要守護，或者說自護以及守護他人，也應當修習四念住處。什麼是四念住處呢？就是身念住（kaya-smrti-upasthana）、受念住（vedana-smrti-upasthana）、心念住（citta-smrti-upasthana）、法念住（dharma-smrti-upasthana）等住處。你們這些比丘，應該這樣學習。」這時，世尊（Buddha，對佛的尊稱）來到一車難伽羅（Ekanala，地名）聚落，住在一片林中，告訴各位比丘說：「我現在在這片林中進行為期兩個月的宴坐（Vassavasa，雨季安居）。各位比丘除了供養飲食的人，其餘的人都不能來這裡。如果到了布薩（Posadha，佛教節日）日，也派供養飲食的人來取欲（chandas，意願）。」這時，世尊便進入寂定，各位比丘都沒有前去，只有供養飲食的人才能到佛那裡。滿了兩個月后，這時，世尊從禪定中起來，在比丘眾前鋪設座位坐下，告訴各位比丘

【English Translation】 English version: At that time, they were performing a dance. Atala (a proper noun) said to Milleka (a proper noun): 'You can step on my shoulders, climb up the pole, and always look down. We should watch each other, and not make mistakes. Take turns climbing the pole, and neither of us should get hurt. After the dance is over, come down from the pole steadily. When people see it, they will know that both you and I have great abilities. They will be very happy, and we can gain wealth together.' At that time, Milleka said to Atala: 'Don't say that. Why? Master, you just need to protect yourself now, and I just need to focus on doing my part well. After the dance is over, come down from the pole steadily, and neither of us will suffer any losses. When people see it, we can both gain wealth.'" Then, the Buddha (Buddha, honorific title for the enlightened one) told everyone: 'You should follow the principles as the disciple Milleka said. Why? If you can protect yourself, you can protect others. If you want to protect others, you cannot protect yourself. How can self-protection protect others? Through diligent effort and repeated practice. Through constant guarding, when encountering situations, therefore, self-protection can also protect others. How does protecting others prevent self-protection? By not harming others, not being angry with others, not hurting others, and having compassion and mercy for others. Therefore, this is how protecting others prevents self-protection. Therefore, you Bhiksus (Bhiksu, Buddhist monks), should learn in this way. If you want to protect yourself, you should practice the Four Foundations of Mindfulness (Catusmrti-upasthana, Buddhist practice). If you want to protect, or say self-protection and protecting others, you should also practice the Four Foundations of Mindfulness. What are the Four Foundations of Mindfulness? They are the mindfulness of body (kaya-smrti-upasthana), mindfulness of feeling (vedana-smrti-upasthana), mindfulness of mind (citta-smrti-upasthana), and mindfulness of dharma (dharma-smrti-upasthana). You Bhiksus, should learn in this way.' At that time, the World Honored One (Buddha, honorific title for the enlightened one) came to the Ekanala (a place name) village and stayed in a forest, telling the Bhiksus: 'I will now be in retreat in this forest for two months (Vassavasa, rainy season retreat). All Bhiksus, except for those who provide food, are not allowed to come here. If it is Posadha (Posadha, Buddhist holiday) day, also send the person who provides food to take the desire (chandas, intention).' At that time, the World Honored One entered into silence, and none of the Bhiksus went, only those who provided food could go to the Buddha. After two months had passed, the World Honored One arose from meditation, laid out a seat in front of the Bhiksu assembly, and told the Bhiksus

苾芻曰：「若有外道來問汝等：『沙門喬答摩作何等行，於二月間而入寂定？』汝應報云：『入數息三昧。』何以故？我於二月中作數息觀宴坐而住。我作此觀時，于入息曾無散亂，如實了知。于出息亦無散亂，如實了知。長短生滅，遍身所有出息皆悉了知。遍身所有入息，亦悉了知。輕安行出息，輕安行入息，如實了知。受了知、心了知、樂了知，行輕安心行而入息，如實了知。輕安心行而出息，如實了知。心能了知，令心歡喜，令心專定。心解脫而入息，如實了知。心解脫而出息，如實了知。無常見、舍離見、厭離見、滅壞見而入息，如實了知。乃至滅壞見出息，如實了知。苾芻當知！我今念知此是粗行，我今超過此行，以輕安行余極細行而行，由我超過彼粗行，以輕安數修微細行故。爾時有三天，來詣我所而坐，一者作是言：『喬答摩沙門今已滅訖。』一者云：『彼非已滅，今當欲滅。』一云：『彼非已滅，亦非欲滅，住于禪定，凡諸應供，皆如是定。』諸苾芻！我今為汝如法而說聖者修行、諸天修行、梵天修行、無學修行、有學修行、如來修行。凡有學者，未得當得、未證當證、未得見前當得見前。凡無學者，已得見前，當得增長。有學者，當得見法，安樂而住，乃至《道品集經》中說。」

根本說一

【現代漢語翻譯】現代漢語譯本：比丘問道：『如果有外道來問你們：『沙門喬答摩（Śāmana Gautama，指釋迦牟尼佛）做什麼樣的修行，在二月期間進入寂靜禪定？』你們應該回答說：『進入數息三昧（ānāpānasmṛti-samādhi，通過觀察呼吸來達到的禪定）。』為什麼呢？因為我在二月中做數息觀，安穩地住于禪定之中。我做這種觀想時，對於入息沒有散亂，如實地了知。對於出息也沒有散亂，如實地了知。對於呼吸的長短、生滅，以及遍佈全身的出息，都完全了知。對於遍佈全身的入息，也完全了知。以輕安來引導出息，以輕安來引匯入息，如實地了知。感受了知、心了知、快樂了知，以輕安的心行來引匯入息，如實地了知。以輕安的心行來引導出息，如實地了知。心能夠了知，使心歡喜，使心專注安定。以心解脫的狀態來引匯入息，如實地了知。以心解脫的狀態來引導出息，如實地了知。觀察無常、觀察舍離、觀察厭離、觀察滅壞，以此來引匯入息，如實地了知。乃至觀察滅壞來引導出息，如實地了知。比丘們應當知道！我現在念知這是粗糙的行，我現在超越這種行，以輕安來引導其餘極其細微的行。由於我超越了那粗糙的行，以輕安的數息來修習微細的行。』當時有三天（三種天人），來到我這裡坐下，一個說：『喬答摩沙門現在已經滅度了。』一個說：『他並非已經滅度，現在將要滅度。』一個說：『他並非已經滅度，也不是將要滅度，而是安住在禪定之中，凡是應當接受供養的人，都是這樣入定的。』諸位比丘！我現在為你們如法地講述聖者的修行、諸天（deva）的修行、梵天（brahmā）的修行、無學（arhat）的修行、有學（śaikṣa）的修行、如來（tathāgata）的修行。凡是有學者，尚未得到的將會得到，尚未證悟的將會證悟，尚未親眼見到的將會親眼見到。凡是無學者，已經親眼見到的，將會增長。有學者，將會親眼見到法，安樂地住于其中，乃至《道品集經》中所說的那樣。」

根本說一切有部 English version: The Bhikṣu said: 'If outsiders come and ask you: 'What kind of practice does the Śāmana Gautama (釋迦牟尼佛) do, entering into tranquil samādhi (禪定) during the two months?' You should answer: 'He enters into the ānāpānasmṛti-samādhi (數息三昧, samādhi achieved through observing the breath).' Why? Because during these two months, I practice mindfulness of breathing, dwelling peacefully in samādhi. When I practice this contemplation, there is no distraction regarding the incoming breath, I truly understand it. There is also no distraction regarding the outgoing breath, I truly understand it. I fully understand the length, arising, and ceasing of the breath, and all outgoing breaths throughout the body. I also fully understand all incoming breaths throughout the body. Guiding the outgoing breath with tranquility, guiding the incoming breath with tranquility, I truly understand it. Knowing the feeling, knowing the mind, knowing the joy, guiding the incoming breath with a tranquil mind, I truly understand it. Guiding the outgoing breath with a tranquil mind, I truly understand it. The mind is able to know, making the mind joyful, making the mind focused and stable. Guiding the incoming breath with a liberated mind, I truly understand it. Guiding the outgoing breath with a liberated mind, I truly understand it. Observing impermanence, observing detachment, observing aversion, observing destruction, guiding the incoming breath with this, I truly understand it. And even observing destruction, guiding the outgoing breath, I truly understand it. Bhikṣus, you should know! I now know that this is a coarse practice, and I now transcend this practice, guiding the remaining extremely subtle practices with tranquility. Because I have transcended that coarse practice, I cultivate subtle practices with tranquil mindfulness of breathing.' At that time, three devas (天人) came and sat near me. One said: 'The Śāmana Gautama has now passed away.' One said: 'He has not yet passed away, but is about to pass away.' One said: 'He has neither passed away, nor is about to pass away, but dwells in samādhi. All those who are worthy of offerings enter samādhi in this way.' Bhikṣus! I will now explain to you, according to the Dharma, the practice of the noble ones, the practice of the devas (諸天), the practice of the Brahmās (梵天), the practice of the Arhats (無學), the practice of the Śaikṣas (有學), and the practice of the Tathāgata (如來). All those who are still learning will obtain what they have not yet obtained, will realize what they have not yet realized, and will see what they have not yet seen. All those who are no longer learning, having already seen, will increase. Those who are still learning will see the Dharma and dwell in peace, as it is said in the Saṃyukta Āgama concerning the Bojjhaṅga Saṃyutta.

Mūlasarvāstivāda

【English Translation】 English version: The Bhikṣu said: 'If outsiders come and ask you: 'What kind of practice does the Śāmana Gautama (釋迦牟尼佛) do, entering into tranquil samādhi (禪定) during the two months?' You should answer: 'He enters into the ānāpānasmṛti-samādhi (數息三昧, samādhi achieved through observing the breath).' Why? Because during these two months, I practice mindfulness of breathing, dwelling peacefully in samādhi. When I practice this contemplation, there is no distraction regarding the incoming breath, I truly understand it. There is also no distraction regarding the outgoing breath, I truly understand it. I fully understand the length, arising, and ceasing of the breath, and all outgoing breaths throughout the body. I also fully understand all incoming breaths throughout the body. Guiding the outgoing breath with tranquility, guiding the incoming breath with tranquility, I truly understand it. Knowing the feeling, knowing the mind, knowing the joy, guiding the incoming breath with a tranquil mind, I truly understand it. Guiding the outgoing breath with a tranquil mind, I truly understand it. The mind is able to know, making the mind joyful, making the mind focused and stable. Guiding the incoming breath with a liberated mind, I truly understand it. Guiding the outgoing breath with a liberated mind, I truly understand it. Observing impermanence, observing detachment, observing aversion, observing destruction, guiding the incoming breath with this, I truly understand it. And even observing destruction, guiding the outgoing breath, I truly understand it. Bhikṣus, you should know! I now know that this is a coarse practice, and I now transcend this practice, guiding the remaining extremely subtle practices with tranquility. Because I have transcended that coarse practice, I cultivate subtle practices with tranquil mindfulness of breathing.' At that time, three devas (天人) came and sat near me. One said: 'The Śāmana Gautama has now passed away.' One said: 'He has not yet passed away, but is about to pass away.' One said: 'He has neither passed away, nor is about to pass away, but dwells in samādhi. All those who are worthy of offerings enter samādhi in this way.' Bhikṣus! I will now explain to you, according to the Dharma, the practice of the noble ones, the practice of the devas (諸天), the practice of the Brahmās (梵天), the practice of the Arhats (無學), the practice of the Śaikṣas (有學), and the practice of the Tathāgata (如來). All those who are still learning will obtain what they have not yet obtained, will realize what they have not yet realized, and will see what they have not yet seen. All those who are no longer learning, having already seen, will increase. Those who are still learning will see the Dharma and dwell in peace, as it is said in the Saṃyukta Āgama concerning the Bojjhaṅga Saṃyutta.

Mūlasarvāstivāda

切有部毗奈耶藥事卷第七大正藏第 24 冊 No. 1448 根本說一切有部毗奈耶藥事

根本說一切有部毗奈耶藥事卷第八

大唐三藏義凈奉　制譯

爾時世尊于憍薩羅，人間遊行至增長聚落，住增長林中。時蓮花莖婆羅門為聚落主，是勝軍王所施。有弟子名庵沒羅子，博學多聞，辭峰峻發。其蓮花莖常有五百梵行弟子，讀誦四明之典。聞沙門喬答摩，于釋迦族，剃除鬚髮而被法服，正信出家證無上覺，名稱十方，如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，為諸天人、魔梵沙門、婆羅門說：「我生已盡、梵行已立、不受後有、所作已辦。」初善、中善、后善，其語巧妙，純一無雜，具足清白梵行之相，遊行人間至增上林。彼蓮花莖念云：「如我經說：『若人有三十二相，彼人當有二趣：一者若在家，當爲轉輪王，正化天下，七寶成就，所謂輪寶、象寶、馬寶、女寶、主兵臣寶、主藏臣寶、摩尼珠寶，具足千子，威德勇猛，相貌端嚴，摧伏他軍，大地山河，盡無賊盜，不加刀杖，正法理人。二者若剃除鬚髮，被福田衣，正信出家，當成正覺。』」既聞斯已，便告庵沒羅子曰：「汝今知不？我聞喬答摩于釋迦族，剃除鬚髮而被法服，正信出家，乃

【現代漢語翻譯】現代漢語譯本

根本說一切有部毗奈耶藥事卷第七

大正藏第 24 冊 No. 1448 根本說一切有部毗奈耶藥事

根本說一切有部毗奈耶藥事卷第八

大唐三藏義凈奉　制譯

爾時世尊在憍薩羅（Kosala，古印度十六雄國之一）的人間游化，到達增長聚落，住在增長林中。當時蓮花莖婆羅門（Lotus-stalk Brahmin）是這個聚落的首領，由勝軍王所施捨。他有一個弟子名叫庵沒羅子（Ambalatthika），博學多聞，辯才出衆。蓮花莖常有五百名遵守梵行的弟子，誦讀四吠陀（四明）的經典。他聽聞沙門喬答摩（Śrāmaṇa Gautama），在釋迦族（Śākya），剃除了鬚髮，身披法衣，以正信出家，證得了無上正覺，名聲傳遍十方，被稱為如來（Tathāgata）、應供（Arhat）、正遍知（Samyak-saṃbuddha）、明行足（Vidyā-caraṇa-saṃpanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara）、調御丈夫（Puruṣa-damya-sārathi）、天人師（Śāsta deva-manushyāṇām）、佛（Buddha）、世尊（Bhagavat）。他為諸天人、魔（Māra）、梵（Brahma）、沙門（Śrāmaṇa）、婆羅門（Brāhmaṇa）宣說：『我生已盡，梵行已立，不受後有，所作已辦。』他的教法初善、中善、后善，言語巧妙，純一無雜，具足清白梵行之相，游化人間到達增上林。那蓮花莖心想：『正如我的經典所說：『如果一個人具有三十二相，那麼他將有兩種歸宿：一是如果在家，將成為轉輪王，以正法教化天下，成就七寶，即輪寶、象寶、馬寶、女寶、主兵臣寶、主藏臣寶、摩尼珠寶，具足千子，威德勇猛，相貌端嚴，摧伏敵軍，大地山河，沒有賊盜，不用刀杖，以正法治理人民。二是如果剃除鬚髮，身披福田衣，以正信出家，將成就正覺。』』聽聞這些后，便告訴庵沒羅子說：『你現在知道嗎？我聽說喬答摩在釋迦族，剃除了鬚髮，身披法衣，以正信出家，乃

【English Translation】 English version

Root of Sarvāstivāda Vinaya - Matters Related to Medicine, Volume 7

Tripitaka, Volume 24, No. 1448, Root of Sarvāstivāda Vinaya - Matters Related to Medicine

Root of Sarvāstivāda Vinaya - Matters Related to Medicine, Volume 8

Translated under Imperial Order by the Tripiṭaka Master Yijing of the Great Tang Dynasty

At one time, the Blessed One was traveling in Kosala, reaching the settlement of Vriddhi, and residing in the Vriddhi Grove. At that time, the Brahmin Lotus-stalk was the head of the settlement, bestowed by King Senajita. He had a disciple named Ambalatthika, who was learned and eloquent. Lotus-stalk always had five hundred disciples practicing Brahmacharya, reciting the four Vedas (Four Knowledges). He heard that the Śrāmaṇa Gautama, from the Śākya clan, had shaved his head and beard, donned the monastic robes, and left home with faith, attaining unsurpassed enlightenment. His name was known in all ten directions as the Tathāgata, Arhat, Samyak-saṃbuddha, Vidyā-caraṇa-saṃpanna, Sugata, Lokavid, Anuttara, Puruṣa-damya-sārathi, Śāsta deva-manushyāṇām, Buddha, Bhagavat. He proclaimed to gods, humans, Māras, Brahmās, Śrāmaṇas, and Brahmins: 『Birth is exhausted, the holy life has been lived, what had to be done has been done, there is no more coming into existence.』 His teaching is good in the beginning, good in the middle, and good in the end, his words are skillful, pure and unmixed, possessing the characteristics of a complete and pure holy life, traveling among humans to the Vriddhi Grove. Then Lotus-stalk thought: 『Just as my scriptures say: 『If a person has the thirty-two marks, that person will have two destinies: first, if he remains at home, he will become a Chakravartin king, ruling the world with righteousness, possessing the seven treasures, namely the wheel jewel, the elephant jewel, the horse jewel, the woman jewel, the chief military officer jewel, the chief treasurer jewel, and the mani jewel, possessing a thousand sons, powerful and brave, with dignified appearance, subduing enemy armies, the land and rivers, without thieves or robbers, not using swords or staffs, governing the people with righteousness. Second, if he shaves his head and beard, wears the robes of merit, and leaves home with faith, he will attain perfect enlightenment.』』 Having heard this, he said to Ambalatthika: 『Do you know now? I have heard that Gautama from the Śākya clan, has shaved his head and beard, donned the monastic robes, and left home with faith, and』

至成等正覺，名稱十方。遊行人間至增長林。我經中說：『若人有三十二相者，此人當有二趣，乃至成等正覺。具如上說。』」告門人曰：「汝可往詣喬答摩所，到已白知，如我言不？」弟子答曰：「唯然受命。」時彼弟子與耆舊諸婆羅門等往詣佛所，到已在一面立。時諸耆舊婆羅門咸皆起居問訊已，退坐一面。

爾時世尊與諸耆舊婆羅門等演說妙法，示教利喜。時庵沒羅子著一皮革，以高慢心，往來掉動，不聽佛說，輒來問義。如來雖答，猶不存意領納佛語，然於世尊輕慢如此。

爾時世尊告庵沒羅子言：「彼耆舊婆羅門等皆具三明，汝今豈可輕慢輒相問難？」時庵沒羅答曰：「喬答摩！我有何問？」世尊告曰：「我為上首婆羅門等說諸法要。汝今著一皮革往來眾中，輕舉言問。我既答已，汝又不聽。」庵沒羅答曰：「若是婆羅門類，可與同坐言義。汝今既是剃髮沙門，非我婆羅門類往來酬答，亦有何過？汝沙門等凡夫，行在惡路，多染惡法。如汝之輩，應合輕慢與語，故我如此。」

爾時世尊告庵沒羅曰：「汝來於此，為求利益。我今觀汝，不曾承事師長。」時庵沒羅聞佛此言，便生嗔恨，于佛世尊欲有誹謗輕毀，作是言曰：「剎利釋種是大愚癡，梵行勝人不知恭敬。」佛告庵沒羅言：「諸釋

【現代漢語翻譯】現代漢語譯本：直至成就無上正等正覺，名聲傳遍十方。佛陀在人間住在增長林。我在經中說過：『如果有人具備三十二種殊勝的相，這個人當有兩條道路，最終成就無上正等正覺。』（具體內容如前所述）。」佛陀告訴弟子們說：「你們可以去喬答摩（Gotama，佛陀的姓氏）那裡，到了之後告訴他，就說我的話是這樣說的，好嗎？」弟子們回答說：「是的，我們遵命。」當時，這些弟子與年長的婆羅門（Brahmin，古印度祭司階層）等一同前往佛陀所在的地方，到達後站在一邊。那些年長的婆羅門都起身與佛陀互相問候，然後退到一旁坐下。這時，世尊為這些年長的婆羅門等演說微妙的佛法，開示教導，使他們得到法喜。當時，庵沒羅子（Ambalatthika，人名）穿著一件皮革衣服，以高傲輕慢的心態，來回走動，不聽佛陀說法，卻隨意前來提問。如來雖然回答了他，但他仍然不放在心上，不領會佛陀所說的話，對世尊非常輕慢。這時，世尊告訴庵沒羅子說：「那些年長的婆羅門等都具備三明（tevijja，指宿命明、天眼明、漏盡明），你現在怎麼可以如此輕慢，隨意向他們提問呢？」庵沒羅子回答說：「喬答摩！我有什麼問題嗎？」世尊告訴他說：「我正在為這些地位尊貴的婆羅門等宣說諸法的要義。你現在穿著一件皮革衣服，在人群中來回走動，輕率地提問。我既然已經回答了你，你又不聽。」庵沒羅子回答說：「如果是婆羅門一類的人，可以與我同坐討論義理。你現在既然是剃髮沙門（剃髮的出家人），不是我婆羅門一類的人，我與你往來酬答，又有什麼過錯呢？你們這些沙門等都是凡夫，行走在邪惡的道路上，沾染了很多惡法。像你們這樣的人，本來就應該輕慢地與你們說話，所以我才這樣。」這時，世尊告訴庵沒羅說：「你來到這裡，是爲了尋求利益。我現在觀察你，不曾侍奉師長。」當時，庵沒羅聽到佛陀這樣說，便生起嗔恨之心，想要誹謗輕毀佛世尊，這樣說道：「剎利（Kshatriya，印度第二等級，武士）釋迦（Sakya，佛陀的種族）種姓的人真是愚癡，對於修行梵行（brahmacariya，清凈的行為）的勝者不知道恭敬。」佛陀告訴庵沒羅說：「諸釋迦人...

【English Translation】 English version: Until the attainment of perfect enlightenment, the name spreads in all ten directions. The Buddha dwelt in the Jeta Grove in the human realm. I said in the sutras: 'If a person has the thirty-two marks of a great man, this person will have two destinies, eventually attaining perfect enlightenment.' (As described above.)" The Buddha told his disciples, "You may go to Gotama (Gotama, Buddha's family name), and when you arrive, inform him, 'My words are as follows, is that alright?'" The disciples replied, "Yes, we accept your command." At that time, these disciples, along with elder Brahmins (Brahmin, the priestly class in ancient India), went to where the Buddha was. Upon arriving, they stood to one side. The elder Brahmins all rose to greet the Buddha, and then retreated to sit to one side. At this time, the World Honored One expounded the wonderful Dharma to the elder Brahmins, instructing and delighting them. At that time, Ambalatthika (Ambalatthika, a person's name), wearing a leather garment, with an arrogant and disdainful attitude, walked back and forth, not listening to the Buddha's teachings, but arbitrarily coming forward to ask questions. Although the Tathagata answered him, he still did not take it to heart, nor did he comprehend the Buddha's words, showing great disrespect to the World Honored One. At this time, the World Honored One said to Ambalatthika, "Those elder Brahmins all possess the three kinds of knowledge (tevijja, referring to knowledge of past lives, divine eye, and extinction of outflows), how can you be so disrespectful, arbitrarily asking them questions?" Ambalatthika replied, "Gotama! What questions do I have?" The World Honored One told him, "I am expounding the essential principles of the Dharma to these esteemed Brahmins. You are now wearing a leather garment, walking back and forth in the crowd, asking questions rashly. Since I have already answered you, you do not listen." Ambalatthika replied, "If they are of the Brahmin class, they can sit with me and discuss the meaning. Since you are now a shaven-headed ascetic (a shaved-headed renunciate), not of my Brahmin class, what fault is there in my interacting with you? You ascetics are all ordinary people, walking on evil paths, tainted with many evil dharmas. People like you should be treated with contempt when speaking to you, that is why I am like this." At this time, the World Honored One said to Ambalatthika, "You have come here to seek benefit. I now observe that you have never served your teachers." At that time, Ambalatthika, hearing the Buddha's words, became angry and wanted to slander and disparage the Buddha, saying, "The Sakyas (Sakya, Buddha's clan) of the Kshatriya (Kshatriya, the second caste in India, warriors) are truly foolish, not knowing how to respect those who practice the superior conduct of brahmacariya (brahmacariya, pure conduct)." The Buddha told Ambalatthika, "The Sakyas...

種等有何過失？」庵沒羅子曰：「我于昔時有事入劫比羅城，諸釋種等在於高樓，咸指我言：『此是蓮花莖弟子。』輕慢於我，不生恭敬。」佛言：「汝見鷦鷯鳥不？在於本窠，猶為自在種種言說，況諸釋種在劫比羅城而得自在。」庵羅子曰：「人有四等：一者婆羅門、二者剎利、三者薜舍、四者戍達羅。此四類人，咸皆恭敬諸婆羅門。唯汝釋種愚人，見尊勝者，不解恭敬。」爾時世尊便自念云：「此庵沒羅子云我釋種，從先世來，父是釋種，母非釋種。」

爾時世尊觀彼庵沒羅昔世父母，是何種類？知是釋迦之婢所生種族，諸釋是其昔主。即問庵沒羅曰：「汝今是何種姓？」答曰：「喬答摩！我是耳輪種。」世尊告曰：「我尋汝種是釋迦婢所生，諸釋種類是汝之主。」爾時諸耆舊婆羅門等向佛言曰：「喬答摩！而今不應以婢生種譏謗于彼。何以故？此庵沒羅子，博學多聞，辯才無滯，能與喬答摩共相論難酬答。」佛告諸婆羅門：「汝等意謂庵沒羅子與我言論得者，咸且默然，觀我與彼隨問酬答。若彼不能與我立宗問難，當默而住。汝等諸人！若能與我立宗言論，便可隨意。」諸婆羅門曰：「彼庵羅子摩納婆，多聞通達，言詞巧妙，堪與喬答摩共為論敵。」

爾時世尊告庵沒羅曰：「摩納婆！昔有國王號

【現代漢語翻譯】現代漢語譯本：『釋迦種姓有什麼過失？』庵沒羅子（Amra，人名）說：『我過去有事進入劫比羅城（Kapilavastu，釋迦族居住的城市），那些釋迦族人（Sakya，釋迦族）在高樓上，都指著我說：「這是蓮花莖的弟子。」輕視我，不恭敬我。』佛陀說：『你沒見過鷦鷯鳥嗎？即使在自己的巢穴里，尚且能自由自在地各種言說，更何況那些釋迦族人在劫比羅城裡，自然更加自在。』庵沒羅子說：『人有四個等級：一是婆羅門（Brahmin，印度教祭司），二是剎帝利（Kshatriya，武士），三是吠舍（Vaishya，商人），四是首陀羅（Shudra，奴隸）。這四種人，都恭敬婆羅門。只有你們釋迦族愚蠢，見到尊貴的人，卻不懂得恭敬。』這時，世尊（Buddha，佛陀）心裡想：『這個庵沒羅子說我釋迦族，從前世來看，他的父親是釋迦族，母親卻不是釋迦族。』這時，世尊觀察庵沒羅子前世的父母，是什麼種姓？得知他是釋迦族的婢女所生的種族，那些釋迦族是他們以前的主人。於是問庵沒羅子說：『你現在是什麼種姓？』回答說：『喬答摩（Gautama，釋迦牟尼的姓氏）！我是耳輪種。』世尊告訴他說：『我追尋你的種姓，是釋迦族的婢女所生，那些釋迦族是你的主人。』這時，那些年老的婆羅門對佛陀說：『喬答摩！現在不應該用婢女所生的種姓來譏諷他。為什麼呢？因為這個庵沒羅子，博學多聞，辯才無礙，能夠和喬答摩你互相辯論。』佛陀告訴那些婆羅門：『你們如果認為庵沒羅子能和我辯論，那就都安靜下來，看我和他隨問隨答。如果他不能和我立宗辯論，就應該沉默不語。你們這些人！如果能和我立宗辯論，就可以隨意。』那些婆羅門說：『那個庵羅子摩納婆（Manava，年輕人），多聞通達，言辭巧妙，可以和喬答摩你作為辯論的對手。』這時，世尊告訴庵沒羅說：『摩納婆！過去有個國王，名叫……』

【English Translation】 English version: 'What faults do the Sakya lineage have?' Amra (a personal name) said, 'In the past, I had business entering Kapilavastu (the city where the Sakya clan resided). The Sakyas (Sakya, the Sakya clan) were on high buildings, all pointing at me and saying, 'This is a disciple of the lotus stem.' They disdained me and showed no respect.' The Buddha (Buddha) said, 'Have you not seen the wren? Even in its own nest, it is free to speak in various ways. How much more so are the Sakyas in Kapilavastu, who are naturally more free.' Amra said, 'There are four classes of people: first, Brahmins (Brahmin, Hindu priests), second, Kshatriyas (Kshatriya, warriors), third, Vaishyas (Vaishya, merchants), and fourth, Shudras (Shudra, slaves). All four of these classes respect Brahmins. Only you foolish Sakyas, upon seeing someone venerable, do not know how to show respect.' At that time, the World-Honored One (Buddha) thought to himself, 'This Amra speaks of my Sakya lineage; from his past life, his father was a Sakya, but his mother was not.' At that time, the World-Honored One observed what lineage Amra's parents were in his past life. He knew that he was born of a Sakya slave girl, and the Sakyas were their former masters. Then he asked Amra, 'What is your lineage now?' He replied, 'Gautama (Gautama, Shakyamuni's surname)! I am of the ear-wheel lineage.' The World-Honored One told him, 'I trace your lineage to being born of a Sakya slave girl; the Sakyas are your masters.' At that time, the elder Brahmins said to the Buddha, 'Gautama! You should not now use the lineage of a slave girl to ridicule him. Why? Because this Amra is learned and knowledgeable, with unobstructed eloquence, and can debate and answer Gautama.' The Buddha told the Brahmins, 'If you think Amra can debate with me, then all be quiet and watch me question and answer him. If he cannot establish a thesis and debate with me, he should remain silent. You people! If you can establish a thesis and debate with me, then you may do as you please.' The Brahmins said, 'That Amra Manava (Manava, young man) is learned and knowledgeable, with skillful words, and can be an opponent in debate with Gautama.' At that time, the World-Honored One told Amra, 'Manava! In the past, there was a king named...'

曰甘蔗。王有四子：一曰炬面、二曰長耳、三曰象肩、四曰足釧。時彼四子因有愆過，被王放逐。時彼四子既被王逐，各將親妹往他國境，近雪山下弶伽河岸邊，去劫比羅仙人住處不遠，各剪草菴，互娶別生之妹而為居住，因誕男女。后時甘蔗王念此四子，問群臣曰：『我之四子今何所在？』群臣答曰：『王之四子，因犯愆過被王放逐，今在他境大雪山下，弶伽河岸邊，乃生男女等。』時甘蔗王告群臣曰：『我之四子等，能如是耶？』答曰：『能。』爾時甘蔗王從容舉其右手唱言：『我兒能、最極能，由大威德人言極能故，因名釋迦(唐言「能」也)。』」

佛告庵沒羅曰：「汝豈別聞有餘生耶？」答曰：「喬答摩！我聞古來釋迦之種，從此而生。」佛告庵沒羅曰：「昔甘蔗王有婢名為織經，形容端正，人所喜見。時有一仙是摩登伽種，常與此婢一處住故，因遂私通，便生一男。其男生已，即能言語云：『且可揩拭洗濯我身，除去不凈。』彼時喚鬼為迦尼婆夜那，由斯兒生即能語故，謂是生迦尼婆夜那鬼，因號此兒為迦尼婆夜那。從此以來，迦尼婆夜那種。庵沒羅！汝頗曾聞迦尼婆種從此生耶？」佛說此語已，時庵沒羅便即默然。第二、第三作如是問，時庵沒羅亦復默然。爾時執金剛神，手執金剛杵，其焰輝赫

【現代漢語翻譯】現代漢語譯本：說的是甘蔗王（Ikshvaku）。甘蔗王有四個兒子：一個叫炬面（Jyotirmukha），一個叫長耳（Dirghakarna），一個叫象肩（Hastiskandha），一個叫足釧（Padachakra）。當時這四個兒子因為犯了過錯，被國王放逐。當時這四個兒子被國王放逐后，各自帶著親妹妹前往其他國家，靠近雪山下的弶伽河（Ganga River）岸邊，離劫比羅仙人（Kapila）居住的地方不遠，各自搭建草菴，互相娶了不同母親所生的妹妹作為妻子而居住，因此生了男孩和女孩。後來甘蔗王想念這四個兒子，問群臣說：『我的四個兒子現在在哪裡？』群臣回答說：『您的四個兒子，因為犯了過錯被您放逐，現在在其他國家的大雪山下，弶伽河岸邊，並且生了男孩和女孩等。』當時甘蔗王告訴群臣說：『我的四個兒子等，能做到這樣嗎？』回答說：『能。』這時甘蔗王從容地舉起他的右手，說道：『我的兒子能，最極能，由於大威德的人說極能的緣故，因此命名為釋迦（Sakya，唐言是「能」的意思）。』

佛告訴庵沒羅（Amra）說：『你難道沒有聽說過有其他的說法嗎？』回答說：『喬答摩（Gautama）！我聽說古代釋迦（Sakya）的種族，是從這裡產生的。』佛告訴庵沒羅說：『過去甘蔗王有一個婢女名叫織經（Vastra），容貌端正，人們都喜歡見到她。當時有一個仙人是摩登伽（Matanga）種姓，經常和這個婢女住在一起，因此就私通了，生了一個男孩。這個男孩一生下來，就能說話，說：『應該擦拭洗濯我的身體，除去不乾淨的東西。』那時稱鬼為迦尼婆夜那（Kanibhayan），由於這個孩子一生下來就能說話，就認為是生了迦尼婆夜那鬼，因此稱這個孩子為迦尼婆夜那。從此以後，就有了迦尼婆夜那這個種姓。庵沒羅！你可曾聽說過迦尼婆夜那這個種姓是從這裡產生的嗎？』佛說完這些話后，當時庵沒羅就沉默了。第二次、第三次像這樣問，當時庵沒羅也還是沉默。這時執金剛神（Vajrapani），手執金剛杵（Vajra），金剛杵的火焰輝煌閃耀。

【English Translation】 English version: It is said about Ikshvaku (Ikshvaku). King Ikshvaku had four sons: one named Jyotirmukha (Jyotirmukha), one named Dirghakarna (Dirghakarna), one named Hastiskandha (Hastiskandha), and one named Padachakra (Padachakra). At that time, these four sons were banished by the king because they had committed offenses. After these four sons were banished by the king, each took their own sister to other countries, near the bank of the Ganga River (Ganga River) below the snowy mountains, not far from where the sage Kapila (Kapila) lived. They each built thatched huts and married their sisters from different mothers to live together, and thus gave birth to boys and girls. Later, King Ikshvaku missed these four sons and asked his ministers, 'Where are my four sons now?' The ministers replied, 'Your four sons were banished by you for committing offenses, and now they are in other countries below the great snowy mountains, on the bank of the Ganga River, and have given birth to boys and girls, etc.' At that time, King Ikshvaku told his ministers, 'Are my four sons, etc., capable of doing this?' They replied, 'Yes.' At this time, King Ikshvaku calmly raised his right hand and said, 'My son is capable, most capable. Because people of great power and virtue say they are extremely capable, therefore they are named Sakya (Sakya, which in Chinese means 'capable').'

The Buddha said to Amra (Amra), 'Have you not heard of any other accounts?' He replied, 'Gautama (Gautama)! I have heard that the ancient Sakya (Sakya) clan originated from here.' The Buddha told Amra, 'In the past, King Ikshvaku had a maid named Vastra (Vastra), who was beautiful and pleasing to see. At that time, there was a sage of the Matanga (Matanga) caste who often lived with this maid, and thus they had illicit relations and gave birth to a boy. As soon as this boy was born, he could speak, saying, 'You should wipe and wash my body to remove impurities.' At that time, ghosts were called Kanibhayan (Kanibhayan). Because this child could speak as soon as he was born, it was thought that he was born as a Kanibhayan ghost, so this child was called Kanibhayan. From then on, there was the Kanibhayan caste. Amra! Have you ever heard that the Kanibhayan caste originated from here?' After the Buddha said these words, Amra was silent. The second and third times he asked in this way, Amra was still silent. At this time, Vajrapani (Vajrapani), holding a Vajra (Vajra) in his hand, the flames of the Vajra shone brightly.

、色如猛火，見庵沒羅默然思惟不答世尊，持杵擬庵沒羅頭，作是念云：「今者世尊三問庵沒羅先世種姓，若庵沒羅不答世尊者，我當持此火杵碎庵沒羅頭令為七分。」時庵沒羅，以佛威力故，見彼執金剛杵，即便惶怖身毛皆豎，白佛言：「喬答摩！我聞迦尼婆夜那從彼而生。」時耆舊婆羅門等白佛言：「世尊！我等昔來不信；世尊所言，方知庵沒羅種是釋迦婢生，其言非謬。」

爾時世尊告諸婆羅門言：「汝等不應以婢生種譏謗庵沒羅。何以故？彼昔仙人有大神通威德，由甘蔗王于彼仙人曾有過失，彼便以惡咒誓法而訶責之。王既聞已，憂愁惶怖身毛聳豎，便以種種殊珍嚴飾長女，王以左手執女、右手執一金瓶，以與仙人而為其婦。時彼仙人不受王女。」時庵沒羅見世尊說是婢生種故默然憔悴，伏面下視而無威光，思惟而住。

爾時世尊作是念曰：「由我說彼庵沒羅子，是婢生種故，默然憔悴，身無威光，思惟而住。我今應與其語。」作是念已告庵沒羅曰：「摩納婆！猶如剎利童子與婆羅門童女共為婚對，因生一男。彼男于婆羅門眾中，得共坐起、得共祭水、得讀典籍不？」庵沒羅曰：「得耳。喬答摩！」佛言：「摩納婆！彼男得剎利灌頂以不？」答言：「得耳。喬答摩！何以故？以是婆羅門外甥故，

【現代漢語翻譯】現代漢語譯本：色如猛火的金剛力士，見庵沒羅（Amra，人名）默然思惟，不回答世尊，便拿著金剛杵，對準庵沒羅的頭，心中想道：『現在世尊三次詢問庵沒羅的先世種姓，如果庵沒羅不回答世尊，我就要用這火杵擊碎庵沒羅的頭，讓他分成七份。』當時庵沒羅，因為佛的威力，看見那執金剛杵的人，立刻惶恐害怕，汗毛都豎了起來，對佛說：『喬答摩（Gotama，即釋迦牟尼佛）！我聽說迦尼婆夜那（Kanhayana，人名）是從那裡出生的。』當時年老的婆羅門等人對佛說：『世尊！我們以前不相信；現在聽了世尊所說，才知道庵沒羅的種姓是釋迦婢女所生，這話沒有錯。』當時世尊告訴各位婆羅門說：『你們不應該因為庵沒羅是婢女所生的種姓就譏諷他。為什麼呢？因為過去有位仙人，有很大的神通威德，由於甘蔗王（King of Sweet Cane）對那位仙人曾經有過錯失，那位仙人就用惡咒誓法來訶責他。甘蔗王聽了之後，憂愁惶恐，汗毛都豎了起來，便用各種珍貴的裝飾品來打扮他的大女兒，甘蔗王用左手拉著女兒，右手拿著一個金瓶，把女兒送給仙人做妻子。當時那位仙人沒有接受甘蔗王的女兒。』當時庵沒羅看見世尊說他是婢女所生的種姓，就沉默憔悴，低著頭，沒有光彩，思索著。當時世尊這樣想：『因為我說庵沒羅的兒子，是婢女所生的種姓，所以他沉默憔悴，身上沒有光彩，思索著。我現在應該對他說些話。』這樣想之後，告訴庵沒羅說：『摩納婆（Manava，年輕人）！譬如剎帝利（Ksatriya，印度種姓制度中的第二等級，即武士）的童子與婆羅門（Brahmana，印度種姓制度中的第一等級，即祭司）的童女結婚，因而生了一個男孩。那個男孩在婆羅門眾中，可以一起坐起、可以一起祭水、可以讀誦典籍嗎？』庵沒羅說：『可以的，喬答摩！』佛說：『摩納婆！那個男孩可以接受剎帝利的灌頂儀式嗎？』回答說：『可以的，喬答摩！為什麼呢？因為他是婆羅門的外甥的緣故。』

【English Translation】 English version: A Vajra-wielding spirit, with complexion like fierce fire, seeing Amra (a person's name) silently contemplating and not answering the World-Honored One, held up his vajra club, aiming it at Amra's head, thinking: 'Now the World-Honored One has asked Amra three times about his ancestral lineage. If Amra does not answer the World-Honored One, I will shatter Amra's head into seven pieces with this fiery club.' At that time, Amra, due to the Buddha's power, saw the one wielding the vajra club and immediately became terrified, his hair standing on end. He said to the Buddha: 'Gotama (Sakyamuni Buddha)! I have heard that Kanhayana (a person's name) was born from that source.' Then the elder Brahmins said to the Buddha: 'World-Honored One! We did not believe it before; now, hearing what the World-Honored One says, we know that Amra's lineage is from a Shakyas's slave girl, and this is not a false statement.' At that time, the World-Honored One told the Brahmins: 'You should not ridicule Amra because he is of slave-born lineage. Why? Because in the past there was a great and powerful Rishi (sage), and because the King of Sweet Cane had wronged that Rishi, the Rishi rebuked him with an evil curse. When the king heard this, he was worried and terrified, his hair standing on end. He adorned his eldest daughter with various precious ornaments, held her with his left hand, and held a golden vase with his right hand, and gave her to the Rishi as his wife. At that time, the Rishi did not accept the king's daughter.' At that time, Amra, seeing the World-Honored One say that he was of slave-born lineage, became silent and haggard, lowered his face, had no radiance, and remained in contemplation. At that time, the World-Honored One thought: 'Because I said that Amra's son is of slave-born lineage, he is silent and haggard, has no radiance, and is contemplating. I should now speak to him.' After thinking this, he said to Amra: 'Manava (young man)! For example, if a Kshatriya (the second caste in the Indian caste system, i.e., warriors) youth marries a Brahmin (the first caste in the Indian caste system, i.e., priests) maiden and they have a son, can that son sit and rise together with the Brahmins, participate in water rituals, and read scriptures in the Brahmin community?' Amra said: 'Yes, Gotama!' The Buddha said: 'Manava! Can that son receive the Kshatriya's coronation?' He replied: 'Yes, Gotama! Why? Because he is the Brahmin's nephew.'

以是剎利姓兒故。」佛復告庵沒羅：「有婆羅門童子與剎利童女共為夫婦，後生一男。此男于婆羅門眾中，得同坐起、得共祭水、得讀典籍？于剎利眾中得受灌頂不？」答言：「得耳，喬答摩！何以故？由是婆羅門侄兒、是剎利外甥故。」佛言：「如剎利童子因犯愆過，被剎利驅逐。彼得於婆羅門眾中，共坐起不？得祭水不？得讀典籍不？」答言：「得耳。喬答摩！」「于剎利眾中，得受灌頂不？」答言：「得耳，喬答摩！何以故？以是親故。」佛言：「摩納婆！有婆羅門童子，被婆羅門驅逐，得於婆羅門眾中得同坐起、得共祭水、得讀典籍不？」答言：「不得。喬答摩！」「得於剎利眾中，得受灌頂不？」答言：「不得。何以故？以犯本戒，號為婆羅門旃茶羅故。」佛言：「摩納婆！當知剎利生者，種族姓望，最為尊貴，婆羅門則不如此。是故梵天娑呵世主說伽他曰：

「『剎利承嫡者，　　兩足中最尊，　　明行具圓滿，　　得在天人上。』

「摩納婆！我亦如是重說伽他曰：

「『剎利承的者，　　兩足中最尊，　　明行具圓滿，　　得在天人上。』

「摩納婆！于意云何？若凈行婆羅門，嫁娶諸婆羅門，得於此中受其祭水及誦其典籍不？」答言：「得。」佛言：「因於嫁娶聚會，便執種

【現代漢語翻譯】現代漢語譯本：『因為他是剎帝利種姓的孩子。』佛陀又告訴庵沒羅（Ambala）：『如果一個婆羅門（Brahman）的男孩和一個剎帝利（Kshatriya）的女孩結婚生了一個兒子，這個兒子在婆羅門群體中，可以一起坐立、一起祭水、一起閱讀典籍嗎？在剎帝利群體中可以接受灌頂嗎？』庵沒羅回答說：『可以的，喬達摩（Gautama）！為什麼呢？因為他是婆羅門的侄子，是剎帝利的外甥。』佛陀說：『如果一個剎帝利男孩因為犯了過錯，被剎帝利驅逐，他可以在婆羅門群體中一起坐立嗎？可以一起祭水嗎？可以閱讀典籍嗎？』庵沒羅回答說：『可以的，喬達摩！』『在剎帝利群體中，可以接受灌頂嗎？』庵沒羅回答說：『可以的，喬達摩！為什麼呢？因為他是親屬。』佛陀說：『摩納婆（Manava），如果一個婆羅門男孩，被婆羅門驅逐，他可以在婆羅門群體中一起坐立、一起祭水、一起閱讀典籍嗎？』庵沒羅回答說：『不可以的，喬達摩！』『可以在剎帝利群體中，接受灌頂嗎？』庵沒羅回答說：『不可以。為什麼呢？因為他違反了根本戒律，被稱為婆羅門旃茶羅（Chandala）。』佛陀說：『摩納婆！應當知道剎帝利出生的人，種族姓望最為尊貴，婆羅門則不是這樣。所以梵天娑呵世主（Brahma Sahampati）說了偈語：『剎帝利是嫡傳者，在兩足生物中最尊貴，明行具足圓滿，能夠位在天人之上。』『摩納婆！我也這樣重複說偈語：『剎帝利是嫡傳者，在兩足生物中最尊貴，明行具足圓滿，能夠位在天人之上。』『摩納婆！你認為如何？如果行為清凈的婆羅門，娶婆羅門女子，可以在這些嫁娶聚會中接受祭水和誦讀典籍嗎？』庵沒羅回答說：『可以。』佛陀說：『因為嫁娶聚會，就執著于種姓……』

【English Translation】 English version: 'Because he is a child of the Kshatriya lineage.' The Buddha further said to Ambala: 'If a Brahman (Brahman) boy and a Kshatriya (Kshatriya) girl marry and have a son, can this son sit and stand together, participate in water offerings, and read scriptures in the Brahman community? Can he receive initiation in the Kshatriya community?' Ambala replied: 'Yes, Gautama (Gautama)! Why? Because he is the nephew of the Brahman and the maternal nephew of the Kshatriya.' The Buddha said: 'If a Kshatriya boy is expelled by the Kshatriyas for committing a transgression, can he sit and stand together in the Brahman community? Can he participate in water offerings? Can he read scriptures?' Ambala replied: 'Yes, Gautama!' 'Can he receive initiation in the Kshatriya community?' Ambala replied: 'Yes, Gautama! Why? Because he is a relative.' The Buddha said: 'Manava, if a Brahman boy is expelled by the Brahmans, can he sit and stand together, participate in water offerings, and read scriptures in the Brahman community?' Ambala replied: 'No, Gautama!' 'Can he receive initiation in the Kshatriya community?' Ambala replied: 'No. Why? Because he violated the fundamental precepts and is called a Brahman Chandala (Chandala).' The Buddha said: 'Manava! Know that those born into the Kshatriya lineage are the most noble in terms of race and reputation, but it is not so for Brahmans. Therefore, Brahma Sahampati (Brahma Sahampati) spoke this verse: 'The Kshatriya is the heir, the most honored among bipeds, Complete with clarity and conduct, able to be above gods and men.' 'Manava! I also repeat this verse: 'The Kshatriya is the heir, the most honored among bipeds, Complete with clarity and conduct, able to be above gods and men.' 'Manava! What do you think? If a Brahman of pure conduct marries Brahman women, can they receive water offerings and recite scriptures in these marriage gatherings?' Ambala replied: 'Yes.' The Buddha said: 'Because of marriage gatherings, they cling to caste...'

姓。若有一切執著族姓，自言我是摩納婆者，此人不能見證無上明行足。若舍離我慢種姓，即能修行，證此無上明行足。」時庵沒羅白佛言：「如我狂醉，於世尊前生輕慢者，過去、現在乃至未來，亦無此輩愿為我說如是勝法，由此令我得悟明行足。」佛言：「諦聽！極善作意。摩納婆！諸佛出現於世，如來、應、正等覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，然彼說法初善、中善、后善，詞義巧妙、純一無雜，具足清白梵行之相。若居士居士子聞此法者，能生信心。由信心故，即專修學，能知在家是諸苦惱積集之處，凡是出家趣于空野。若在家者，多被攀緣鉤繅繫縛，乃至盡形，不能修習純一無雜具足清白梵行之相。然我剃除鬚髮，被服袈裟，以正信心，從家趣于非家，精勤修習，抉擇知已，或多財物或少財物，或多眷屬或少眷屬，悉皆舍離棄俗出家，剃除鬚髮，被著袈裟起正信心，從家趣于非家，住于凈戒，披解脫衣，具足行法，縱有小罪，深心怯懼，一切善品，受已修學，舍能殺生，息持刀杖，于諸有情，皆起慈悲，乃至蚊蟻，皆無害心(廣如《長阿笈摩戒蘊品》中說于庵婆娑婆羅門事)。」

爾時世尊至葉聚落，為諸四眾廣說四佛坐經已，復至日出聚落，為二姊妹女人：一名

【現代漢語翻譯】現代漢語譯本：佛陀說：『如果有人執著于種姓，自稱是婆羅門，這樣的人無法證悟無上的明行足（Vidyā-caraṇa-sampanna，智慧和德行圓滿）。如果能捨棄我慢和種姓的執著，就能修行，證得這無上的明行足。』當時庵沒羅（Ambala，人名）對佛陀說：『我過去就像喝醉了一樣，在世尊面前表現出輕慢。過去、現在乃至未來，都不會有人像我這樣，希望您能為我說如此殊勝的佛法，讓我因此得以領悟明行足。』佛陀說：『仔細聽！好好用心思考。婆羅門！諸佛出現在世間，如來（Tathāgata）、應供（Arhat）、正等覺（Samyak-saṃbuddha）、明行足（Vidyā-caraṇa-sampanna）、善逝（Sugata）、世間解（Lokavidū）、無上士（Anuttara-puruṣa-damya-sārathi）、調御丈夫（Purusa-damya-sarathi）、天人師（Śāsta deva-manusyānām）、佛（Buddha）、世尊（Bhagavat），他們所說的法，開始是善的，中間是善的，最後也是善的，言辭和意義都很巧妙，純正而沒有雜染，具備清凈梵行的相貌。如果在家居士或居士之子聽聞此法，就能生起信心。因為信心的緣故，就會專心修行，知道在家是各種苦惱積聚的地方，所以出家前往空曠的郊野。如果是在家的人，大多被各種攀緣和鉤鎖束縛，甚至終其一生，都無法修習純正無雜、具足清白梵行的生活。然而，我剃除鬚髮，披上袈裟，以正直的信心，從家庭走向非家庭的生活，精勤地修行，徹底地瞭解之後，無論是擁有很多財富還是很少財富，無論是擁有很多眷屬還是很少眷屬，都全部捨棄，拋棄世俗的生活而出家，剃除鬚髮，披上袈裟，生起正直的信心，從家庭走向非家庭的生活，安住在清凈的戒律中，披上解脫的衣服，具足修行的法則，即使是犯了小小的罪過，也會深深地感到恐懼，對於一切的善行，接受之後努力修學，捨棄殺生，停止使用刀杖，對於一切有情眾生，都生起慈悲之心，乃至對於蚊子和螞蟻，都沒有傷害之心（詳細內容如《長阿含經·戒蘊品》中所說的庵婆娑（Ambastha，人名）婆羅門的事情）。』當時，世尊到達葉聚落（Parna-grama，地名），為四眾弟子廣泛地宣說了《四佛坐經》之後，又到達日出聚落（Suryodayagrama，地名），為一對姐妹女人說法，一個名叫……

【English Translation】 English version: The Buddha said, 'If someone clings to lineage, claiming to be a Brahmana, that person cannot realize the unsurpassed Vidyā-caraṇa-sampanna (perfected in wisdom and conduct). If one can abandon arrogance and attachment to lineage, then one can practice and realize this unsurpassed Vidyā-caraṇa-sampanna.' At that time, Ambala (a person's name) said to the Buddha, 'In the past, I was like a drunken person, showing disrespect in the presence of the World-Honored One. In the past, present, and even future, there will be no one like me who hopes that you can speak such a supreme Dharma for me, so that I can realize Vidyā-caraṇa-sampanna.' The Buddha said, 'Listen carefully! Pay close attention. Brahmana! The Buddhas appear in the world as Tathāgata (Thus Gone One), Arhat (Worthy One), Samyak-saṃbuddha (Perfectly Enlightened One), Vidyā-caraṇa-sampanna (Perfected in Wisdom and Conduct), Sugata (Well-Gone One), Lokavidū (Knower of the World), Anuttara-puruṣa-damya-sārathi (Unsurpassed Trainer of Those Who Can Be Tamed), Purusa-damya-sarathi (Trainer of Men), Śāsta deva-manusyānām (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavat (Blessed One). Their teachings are good in the beginning, good in the middle, and good in the end, with skillful words and meanings, pure and unmixed, possessing the characteristics of pure Brahmacharya (holy life). If a householder or the son of a householder hears this Dharma, they can generate faith. Because of faith, they will diligently practice, knowing that the household life is a place where all kinds of suffering accumulate, so they renounce the world and go to the empty wilderness. If one is a householder, they are mostly bound by various attachments and hooks, and even for their entire life, they cannot practice a pure and unmixed life of Brahmacharya. However, I shave my head and beard, wear the kasaya (robes), with righteous faith, go from household life to the homeless life, diligently practice, and after thoroughly understanding, whether having much wealth or little wealth, whether having many relatives or few relatives, I abandon them all, renounce the secular life and become a monk, shave my head and beard, wear the kasaya (robes), generate righteous faith, go from household life to the homeless life, abide in pure precepts, wear the clothes of liberation, fully practice the Dharma, and even if I commit a small offense, I deeply fear it. For all good deeds, I receive them and diligently practice, abandon killing, stop using knives and weapons, and for all sentient beings, I generate compassion, even for mosquitoes and ants, I have no intention to harm them (as described in detail in the Ambastha (a person's name) Brahmana story in the Śīlaskandha (section on morality) of the Dīrghāgama (Long Discourses)).' At that time, the World-Honored One arrived at Parna-grama (name of a village), and after extensively explaining the Four Buddha Seated Sutra to the fourfold assembly, he then arrived at Suryodayagrama (name of a village), and spoke the Dharma to two sisters, one named...

賢喜、二名明月，廣說如經。世尊復于憍薩羅，人間遊行至室羅伐城。時給孤獨長者往詣佛所，頂禮佛足，退坐一面。世尊為說法要，示教利喜已，世尊默然而坐。時給孤獨長者從座而起，合掌頂禮，而白佛言：「唯愿世尊及諸苾芻眾，明日就宅，受我微供。」世尊默受。知佛受已，即辭歸家，于其夜分，嚴凈飲食。至明晨時，遣使迎佛：「唯愿世尊，降赴就宅。」世尊既至，飯食訖，是時長者取一小座，專心而坐。時世尊為給孤獨長者，說諸法要。示教利喜已，從坐而去。諸婆羅門居士，次第供養佛及聖眾。時諸苾芻受食之時，未及自吃，先與貧兒，諸婆羅門居士皆起譏嫌。時諸苾芻以緣白佛，佛言：「應先自食，余施貧兒。」

有二乞兒：一是婆羅門童子、一是剎利童子。其婆羅門童子，不知時事，僧伽未食，先來前乞。諸苾芻等無與食者；剎利童子，食後方乞，眾多施與。剎利童子問彼童子曰：「汝乞食得不？」彼便報曰：「我不得食。」因嗔恨言：「若我自在，釋迦弟子，皆斷其頭，棄之於地。」剎利童子曰：「若我自在，佛及苾芻，以六種味，日日供養。」彼二童子各作言已，於一樹下咸自眠睡。時有一車輅馬驚，碾婆羅門童子，因遂頭斷。爾時世尊由此事故說伽他曰：

「意常為首，　　起業為

【現代漢語翻譯】現代漢語譯本賢喜、二名明月（兩位菩薩的名字），（佛陀）廣泛地講述瞭如經典中所說的內容。世尊又在憍薩羅（古印度十六雄國之一）的人間游化，到達室羅伐城（古印度城市）。當時給孤獨長者（一位富有的佛教徒）前去佛陀處，頂禮佛足，退到一旁坐下。世尊為他說法，開示教導，使他歡喜，之後世尊默默地坐著。這時給孤獨長者從座位上站起來，合掌頂禮，對佛說：『希望世尊和各位比丘（佛教僧侶）明天到我家接受我的微薄供養。』世尊默然應允。得知佛陀應允后，他便告辭回家，在那天晚上準備好乾淨的飲食。到第二天早晨，派人去迎接佛陀：『希望世尊降臨到我家。』世尊到達后，用飯完畢，這時長者取了一個小座，專心坐下。這時世尊為給孤獨長者宣說各種佛法要義，開示教導，使他歡喜，之後從座位上離開。各位婆羅門（印度教祭司）居士，依次供養佛陀和聖眾。當時各位比丘在接受食物的時候，還沒來得及自己吃，先分給貧窮的孩子，各位婆羅門居士都對此表示不滿。各位比丘將此事稟告佛陀，佛陀說：『應該先自己吃，剩餘的再施捨給貧窮的孩子。』有兩個乞丐：一個是婆羅門童子，一個是剎利（印度教的統治階級）童子。那個婆羅門童子，不懂得時機，僧眾還沒吃飯，就先來乞討。各位比丘都沒有給他食物；剎利童子，在飯後才來乞討，很多人都施捨給他。剎利童子問那個童子說：『你乞討到食物了嗎？』他便回答說：『我沒有得到食物。』因此嗔恨地說：『如果我能做主，就把釋迦（佛陀的姓氏）的弟子，都砍下他們的頭，丟在地上。』剎利童子說：『如果我能做主，就用六種美味，每天供養佛陀和比丘。』那兩個童子各自說完之後，在一棵樹下都睡著了。當時有一輛車子的馬受驚，碾壓了婆羅門童子，因此他的頭被碾斷了。這時世尊因為這件事說了偈語：『意念常為首，起業為…』

【English Translation】 English version Xianxi and Er Mingyue (names of two Bodhisattvas), (the Buddha) extensively explained as described in the scriptures. The World Honored One then traveled in the human realm of Kosala (one of the sixteen ancient Indian kingdoms), arriving at Shravasti (an ancient Indian city). At that time, the Elder Anathapindika (a wealthy Buddhist) went to the Buddha's place, prostrated at the Buddha's feet, and sat down to one side. The World Honored One expounded the Dharma for him, instructing and delighting him, after which the World Honored One sat in silence. Then, the Elder Anathapindika rose from his seat, joined his palms in reverence, and said to the Buddha: 'May the World Honored One and all the Bhikshus (Buddhist monks) come to my home tomorrow to receive my humble offerings.' The World Honored One silently accepted. Knowing that the Buddha had accepted, he took his leave and returned home, preparing clean food and drink that night. The next morning, he sent a messenger to welcome the Buddha: 'May the World Honored One descend to my home.' After the World Honored One arrived and finished the meal, the elder took a small seat and sat attentively. Then, the World Honored One expounded various Dharma essentials for the Elder Anathapindika, instructing and delighting him, after which he departed from his seat. The Brahmin (Hindu priests) householders successively made offerings to the Buddha and the Sangha. At that time, when the Bhikshus received food, they gave it to the poor children before eating it themselves, and the Brahmin householders were all displeased. The Bhikshus reported this matter to the Buddha, and the Buddha said: 'You should eat first, and then give the rest to the poor children.' There were two beggars: one was a Brahmin boy, and the other was a Kshatriya (the Hindu ruling class) boy. The Brahmin boy did not understand the timing, and came to beg before the Sangha had eaten. None of the Bhikshus gave him food; the Kshatriya boy came to beg after the meal, and many people gave to him. The Kshatriya boy asked the other boy: 'Did you get any food?' He replied: 'I did not get any food.' Therefore, he said angrily: 'If I were in charge, I would cut off the heads of all the disciples of Shakya (Buddha's surname) and throw them on the ground.' The Kshatriya boy said: 'If I were in charge, I would offer the Buddha and the Bhikshus six kinds of delicacies every day.' After the two boys had finished speaking, they both fell asleep under a tree. At that time, a chariot horse was startled and crushed the Brahmin boy, and his head was crushed off. Then, the World Honored One spoke this verse because of this incident: 'The mind is always the leader, karma arises from...'

最，　　心有所恨，　速受其報，　　苦來逼身，　　輪斷其頭。」

爾時具壽阿難陀白佛言：「世尊！所說此頌，其義云何？」佛告阿難陀曰：「汝今見不？彼婆羅門童子，于佛苾芻起不善心、出粗惡語。由此因故，輪碾頭斷。」阿難陀答曰：「我今已見。」世尊告曰：「我見此事，故說伽他。」

時室羅伐城有一長者，無子命終。城中婆羅門居士共相議曰：「今此長者，身已亡歿，又無子息，欲令何人繼嗣於後？」見前剎利童子在樹下臥，於時日光西傾，樹枝影覆童子上而不移謝。眾人見已，便將歸舍，繼嗣長者。既嗣已，童子念云：「此由佛法僧力，我今請世尊及苾芻眾，設諸供養。」作是念已，往世尊所，頭面禮足，取一小座，一邊而坐。爾時世尊為彼童子說諸法要，童子聞法。從坐而起，合掌白佛言：「唯愿世尊，至明食時，與苾芻眾至我家中，受我微供。」世尊默然受請。爾時世尊至明食時，與諸苾芻，至童子家。飯食已，為彼童子稱機說法。爾時童子證預流果，獲四諦理，無始已來薩迦邪見，以金剛杵而摧壞之。自云：「今我信心，歸依佛法僧，乃至命存永不退轉。」世尊為長者子，已說法要，示教利喜。其長者子即從坐起，頂禮而去。爾時世尊還至本處，于苾芻眾前說此頌曰：

「

【現代漢語翻譯】現代漢語譯本：『心中懷有怨恨，很快就會受到報應，痛苦逼迫自身，像輪子一樣斬斷他的頭。』

這時，具壽阿難陀（Ananda，佛陀十大弟子之一，以記憶力強著稱）對佛陀說：『世尊（Bhagavan，對佛陀的尊稱）！您所說的這首偈頌，是什麼意思呢？』佛陀告訴阿難陀說：『你現在看到了嗎？那個婆羅門（Brahmin，古印度社會中的祭司階層）童子，對佛陀的比丘（bhiksu，出家修行的男性佛教徒）生起不好的念頭，說出粗魯惡劣的話語。因為這個原因，他的頭被輪子碾斷。』阿難陀回答說：『我現在已經看到了。』世尊告訴他說：『我看到這件事，所以說了這首偈頌。』

當時，室羅伐城（Sravasti，古印度城市，是佛陀傳法的重要地點）有一位長者（wealthy householder），沒有兒子就去世了。城中的婆羅門居士（lay follower）共同商議說：『現在這位長者已經去世，又沒有子嗣，要讓什麼人來繼承他的家業呢？』他們看見一位剎帝利（Ksatriya，古印度社會中的武士階層）童子在樹下睡覺，當時太陽西斜，樹枝的影子覆蓋在童子身上而不移動。眾人看見后，就將他帶回家中，繼承長者的家業。繼承之後，童子心想：『這都是佛法僧（Buddha, Dharma, Sangha，佛教三寶）的力量，我現在要邀請世尊和比丘僧眾，設定各種供養。』這樣想著，他就前往世尊所在的地方，頭面頂禮佛足，取一個小座，在一邊坐下。這時，世尊為那個童子宣說各種佛法要義，童子聽聞佛法后，從座位上站起來，合掌對佛陀說：『希望世尊，到明天早上用餐的時候，和比丘僧眾到我家，接受我微薄的供養。』世尊默默地答應了他的請求。到了第二天早上用餐的時候，世尊和眾比丘來到童子的家中。用完餐后，佛陀為那個童子根據他的根器宣說佛法。當時，童子證得了預流果（Sotapanna，佛教四果中的初果），獲得了四諦（Four Noble Truths，佛教的基本教義）的真理，將無始以來薩迦邪見（wrong view of self）用金剛杵（vajra，一種法器，象徵堅不可摧的智慧）摧毀了。他自己說：『現在我生起信心，皈依佛法僧，乃至生命存在，永遠不會退轉。』世尊為長者之子，已經宣說了佛法要義，開示教導，使他歡喜。那位長者之子就從座位上站起來，頂禮佛陀后離開了。這時，世尊回到原來的地方，在比丘僧眾面前說了這首偈頌：

【English Translation】 English version: 『If the mind holds hatred, Retribution will swiftly follow, Suffering will press upon the body, And a wheel will sever his head.』

At that time, the Venerable Ananda (Ananda, one of the ten principal disciples of the Buddha, known for his excellent memory) said to the Buddha: 『Bhagavan (Bhagavan, a respectful title for the Buddha)! What is the meaning of this verse you have spoken?』 The Buddha said to Ananda: 『Do you see? That Brahmin (Brahmin, the priestly class in ancient Indian society) boy harbored ill will towards the Buddha's bhiksus (bhiksu, a male Buddhist monastic), and spoke harsh and evil words. Because of this cause, his head was crushed by a wheel.』 Ananda replied: 『I have now seen it.』 The Bhagavan said: 『Because I saw this event, I spoke this verse.』

At that time, in the city of Sravasti (Sravasti, an ancient Indian city, an important place for the Buddha's teachings), there was a wealthy householder (wealthy householder) who died without a son. The Brahmin lay followers (lay follower) in the city discussed together, saying: 『Now that this householder has passed away and has no heir, who should inherit his estate?』 They saw a Ksatriya (Ksatriya, the warrior class in ancient Indian society) boy sleeping under a tree. At that time, the sun was setting in the west, and the shadow of the tree covered the boy without moving. When the people saw this, they took him home and made him the heir to the householder's estate. After inheriting, the boy thought: 『This is all due to the power of the Buddha, Dharma, and Sangha (Buddha, Dharma, Sangha, the Three Jewels of Buddhism). Now I will invite the Bhagavan and the bhiksu Sangha to set up various offerings.』 Thinking this, he went to where the Bhagavan was, bowed his head to the Buddha's feet, took a small seat, and sat to one side. At that time, the Bhagavan expounded various essential teachings of the Dharma to the boy. After hearing the Dharma, the boy rose from his seat, joined his palms together, and said to the Buddha: 『May the Bhagavan, at the time of the morning meal tomorrow, come to my house with the bhiksu Sangha and accept my humble offerings.』 The Bhagavan silently accepted his invitation. The next morning, at mealtime, the Bhagavan and the bhiksus came to the boy's house. After the meal, the Buddha expounded the Dharma to the boy according to his capacity. At that time, the boy attained the fruit of Stream-entry (Sotapanna, the first of the four stages of enlightenment in Buddhism), realized the truth of the Four Noble Truths (Four Noble Truths, the fundamental teachings of Buddhism), and destroyed the wrong view of self (wrong view of self) that had existed since beginningless time with the vajra (vajra, a ritual object symbolizing indestructible wisdom). He himself said: 『Now I have faith and take refuge in the Buddha, Dharma, and Sangha, and I will never turn back as long as I live.』 The Bhagavan had already expounded the essential teachings of the Dharma to the son of the householder, instructing and delighting him. That son of the householder then rose from his seat, bowed to the Buddha, and departed. At that time, the Bhagavan returned to his original place and spoke this verse before the bhiksu Sangha:

意常為首，　　起業為最，　　心意清凈，　即受善報。」

爾時具壽阿難陀白佛言：「世尊！所說此頌，其義云何？」佛告阿難陀曰：「汝見彼剎利童子，于佛聖眾發大信心，由此力故，室羅伐城諸婆羅門居士等令繼嗣為長者，今受財位。是故我說此伽他曰：

「意常為首，　　起業為最，　　心意清凈，　即受善報。」

爾時世尊至婆羅羅聚落，於此廣說《四佛座經》。復至聚落名曰勝土，於此復說《四佛座經》。復至師子聚落，廣說《四佛座經》。復至新聚落，復廣說《四佛座經》。世尊至城，于其城中又說《四佛座經》。世尊至王舍城，時有二梵志：一名為座、二名高座。彼二梵志住于摩揭陀池邊，夜分即以釣魚食之。若於晨朝，坐重敷座，常誦伽他曰：

「能行正法，　　名為苾芻，　　舍離諸事，　此為禪路。」

爾時世尊知彼梵志調伏時至，即往其所，說伽他曰：

「汝所說頌，　　應如是證；　　觀汝似善，　心懷不凈。　　寂靜調伏，　　勿害眾生；　舍離諸惡，　　此為禪路。　　若身口意，　不作諸惡；　　調伏自己，　　此為禪路。」

時二梵志聞世尊說頌，作是念云：「今喬答摩善知我心。」即便恭敬。世尊觀彼根性，稱機為說四真諦理。時

【現代漢語翻譯】現代漢語譯本『意念總是居於首位，行為的起始也最為重要，心意清凈，就能獲得好的回報。』

這時，具壽阿難陀（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）對佛陀說：『世尊！您所說的這首偈頌，它的含義是什麼呢？』佛陀告訴阿難陀說：『你看到那位剎帝利（Kṣatriya，古印度社會四種姓之一，指武士和統治者）童子，他對佛陀和僧團生起了極大的信心，因為這個力量，室羅伐悉底城（Śrāvastī，古印度城市，是佛陀傳教的重要地點）的婆羅門（Brāhmaṇa，古印度社會四種姓之一，指祭司和學者）居士們讓他繼承了長者的位置，現在享受著財富和地位。因此我說這首偈頌：』

『意念總是居於首位，行為的起始也最為重要，心意清凈，就能獲得好的回報。』

這時，世尊到達婆羅羅（Bārāṇasī，即瓦拉納西）聚落，在那裡廣泛宣講《四佛座經》。之後又到達名為勝土的聚落，在那裡也宣講《四佛座經》。之後又到達師子聚落，廣泛宣講《四佛座經》。之後又到達新聚落，也廣泛宣講《四佛座經》。世尊到達一座城市，在那座城市中又宣講《四佛座經》。世尊到達王舍城（Rājagṛha，古印度摩揭陀國的首都），當時有兩位婆羅門：一個名叫座，一個名叫高座。這兩位婆羅門住在摩揭陀（Magadha，古印度十六雄國之一）池邊，夜晚就用釣魚來食用。到了早晨，就坐在鋪設華麗的座位上，經常誦讀偈頌說：

『能夠奉行正法，才可稱為比丘（bhikṣu，佛教出家男子），捨棄各種俗事，這才是禪定的道路。』

這時，世尊知道這兩位婆羅門應該被調伏的時機已經到來，就前往他們所在的地方，說偈頌道：

『你們所說的偈頌，應該這樣來實踐；看你們好像善良，內心卻懷著不凈。寂靜調伏自己，不要傷害眾生；捨棄各種惡行，這才是禪定的道路。如果身口意，都不做各種惡事；調伏自己，這才是禪定的道路。』

當時，兩位婆羅門聽到世尊說的偈頌，心想：『現在喬答摩（Gautama，釋迦牟尼佛的姓）很瞭解我們的心思。』於是就恭敬地對待世尊。世尊觀察他們的根性，根據他們的接受能力為他們宣講了四聖諦（Four Noble Truths）的道理。

【English Translation】 English version 『Mind is always foremost, the beginning of action is the most important, a pure mind receives good rewards.』

At that time, the Venerable Ānanda (one of the Buddha's ten principal disciples, known for his exceptional memory) said to the Buddha: 『Venerable One! What is the meaning of this verse that you have spoken?』 The Buddha told Ānanda: 『You see that Kṣatriya (one of the four castes in ancient India, referring to warriors and rulers) boy, he developed great faith in the Buddha and the Sangha (Buddhist monastic order), because of this power, the Brāhmaṇa (one of the four castes in ancient India, referring to priests and scholars) householders of Śrāvastī (an ancient Indian city, an important place for the Buddha's teachings) made him the successor to the elder, and now he enjoys wealth and status. Therefore, I say this verse:』

『Mind is always foremost, the beginning of action is the most important, a pure mind receives good rewards.』

At that time, the World Honored One arrived at the Bārāṇasī (Varanasi) settlement, where he extensively preached the 『Four Buddha Seats Sutra』. Then he arrived at a settlement called Victory Land, where he also preached the 『Four Buddha Seats Sutra』. Then he arrived at the Lion settlement, extensively preaching the 『Four Buddha Seats Sutra』. Then he arrived at the New settlement, also extensively preaching the 『Four Buddha Seats Sutra』. The World Honored One arrived at a city, and in that city, he also preached the 『Four Buddha Seats Sutra』. The World Honored One arrived at Rājagṛha (the capital of the ancient Indian kingdom of Magadha), at that time there were two Brahmins: one named Seat, and the other named High Seat. These two Brahmins lived by the Magadha (one of the sixteen Mahajanapadas in ancient India) pond, and at night they would fish for food. In the morning, they would sit on elaborately decorated seats, often reciting a verse saying:

『One who practices the Dharma (teachings of the Buddha) is called a Bhikṣu (Buddhist monk), abandoning all worldly affairs, this is the path of meditation.』

At that time, the World Honored One knew that the time to tame these two Brahmins had arrived, so he went to where they were, and said the verse:

『The verse you speak, should be practiced in this way; you seem kind, but your heart harbors impurity. Be peaceful and tame yourself, do not harm sentient beings; abandon all evil deeds, this is the path of meditation. If body, speech, and mind, do not commit any evil deeds; tame yourself, this is the path of meditation.』

At that time, the two Brahmins heard the verse spoken by the World Honored One, and thought: 『Now Gautama (the family name of Shakyamuni Buddha) understands our minds well.』 So they respectfully treated the World Honored One. The World Honored One observed their nature, and according to their ability to accept, he preached the Four Noble Truths.

彼梵志無始已來積集煩惱諸邪見山，以智慧金剛杵而摧壞之，證預流果。后時諸苾芻見彼梵志重安座具，得預流果，皆悉效之。有一苾芻，在世尊前，重座聽法，而彼苾芻應見諦理，翻不得見。於時世尊觀彼苾芻合見諦理，云何不見？乃知為重座不敬世尊故。世尊念云：「應令諸苾芻，不得重座而坐，多過失故。」因誡諸苾芻並不應爾。

爾時世尊從王舍城出，至多根樹村，著衣持缽入村乞食。劫比羅城中有一女人，在彼村中為婦。時彼女人，見世尊三十二相、八十種好莊嚴其身，圓光一尋繞旋于頂，如百千日光輝赫奕，猶如寶山。彼女見已，便作是念：「今此世尊，諸釋種中其為慶喜，于輪王族，舍諸婇女財物庫藏，出家為道。今乃乞食為活，於我乞麨，我當奉施。」時世尊知彼心念，持缽近前就彼而乞，告女人曰：「姊妹！汝可舍食滿缽與我。」時彼女人見世尊知我心念，倍生恭敬，便施佛麨。爾時世尊受已，因即微笑。諸佛常法，若有微笑，即放青黃赤白種種之光從口而出，其光或上或下。下者救地獄苦，等活、黑繩、眾合、大叫、小炎熱、極熱、阿鼻地獄等，及八寒地獄：有皰地獄、阿吒訶、吒訶婆、呼婆呼、白蓮、青蓮、大蓮花等地獄。其熱地獄遇此光者皆得清涼，寒地獄者遇佛光明皆溫暖，此等眾

【現代漢語翻譯】現代漢語譯本：那位婆羅門從無始以來積聚了煩惱和各種邪見，像山一樣高大，（但他）用智慧金剛杵摧毀了它們，證得了預流果（Sotapanna，佛教修行 प्रथम चरण ）。後來，一些比丘（Bhikkhu，佛教僧侶）看見那位婆羅門重複整理座位，因為他已經證得了預流果，（其他比丘）都效仿他。有一位比丘在世尊（世尊，對佛陀的尊稱）面前，重複整理座位聽法，但他本應證見真諦，反而不能得見。當時，世尊觀察那位比丘本應證見真諦，為什麼不能得見呢？才知道是因為他重複整理座位，對世尊不恭敬的緣故。世尊心想：『應當讓比丘們不要重複整理座位而坐，因為這樣做有很多過失。』因此告誡眾比丘不應該這樣做。當時，世尊從王舍城（Rajagrha，古印度城市）出發，到達多根樹村，穿好衣服，拿著缽進入村中乞食。劫比羅城（Kapilavastu，釋迦牟尼佛的故鄉）中有一位女子，在這個村中做人家的妻子。當時，那位女子看見世尊具有三十二相（Lakshana，佛陀的三十二種殊勝的身體特徵）、八十種好（Anuvyanjana，佛陀八十種較小的身體特徵）莊嚴其身，頭頂上有一尋（古代長度單位）的圓光環繞旋轉，像成百上千的日光一樣輝煌閃耀，猶如一座寶山。她看見后，便這樣想：『如今這位世尊，在釋迦族（Sakya，釋迦牟尼佛所在的種族）中真是令人慶幸，他捨棄了輪王（Chakravartin，統治世界的理想君主）的王族身份，以及所有的妃嬪、財物和庫藏，出家修行。現在竟然靠乞食為生，向我乞討炒麵，我應當供養他。』當時，世尊知道她的心念，拿著缽走近她乞食，告訴那位女子說：『姊妹！你可以把裝滿缽的食物給我。』當時，那位女子看見世尊知道她的心念，更加恭敬，便把炒麵施捨給佛陀。當時，世尊接受后，就微笑起來。諸佛通常的習慣是，如果有微笑，就會從口中放出青、黃、赤、白等各種顏色的光芒，這些光芒或者向上，或者向下。向下的是爲了救度地獄的苦難，包括等活地獄（Samjiva，八熱地獄之一）、黑繩地獄（Kalasutra，八熱地獄之一）、眾合地獄（Samghata，八熱地獄之一）、大叫地獄（Raurava，八熱地獄之一）、小炎熱地獄（Tapana，八熱地獄之一）、極熱地獄（Pratapana，八熱地獄之一）、阿鼻地獄（Avici，八熱地獄之一）等，以及八寒地獄：有皰地獄（Arbuda，八寒地獄之一）、阿吒訶地獄（Atata，八寒地獄之一）、吒訶婆地獄（Hahava，八寒地獄之一）、呼婆呼地獄（Huhuva，八寒地獄之一）、白蓮花地獄（ উৎপল Utpala，八寒地獄之一）、青蓮花地獄（Padma，八寒地獄之一）、大蓮花地獄（Mahapadma，八寒地獄之一）等地獄。那些熱地獄遇到這些光芒都能得到清涼，寒地獄遇到佛的光明都能感到溫暖，這些眾

【English Translation】 English version: That Brahmana (Brahmana, a member of the highest Hindu caste) had accumulated mountains of afflictions and wrong views since beginningless time, but he destroyed them with the diamond club of wisdom, and attained the fruit of Stream-entry (Sotapanna, the first stage of enlightenment). Later, some Bhikkhus (Bhikkhu, Buddhist monks) saw that Brahmana rearranging his seat cushion, because he had attained the fruit of Stream-entry, and they all imitated him. One Bhikkhu, in the presence of the World Honored One (Tathagata, an epithet for the Buddha), rearranged his seat cushion while listening to the Dharma, but that Bhikkhu should have seen the truth, yet he could not see it. At that time, the World Honored One observed that the Bhikkhu was fit to see the truth, so why could he not see it? He realized that it was because he was rearranging his seat cushion and was not respectful to the World Honored One. The World Honored One thought: 'I should instruct the Bhikkhus not to rearrange their seat cushions, because doing so has many faults.' Therefore, he admonished the Bhikkhus not to do so. At that time, the World Honored One departed from Rajagrha (Rajagrha, an ancient Indian city) and arrived at the village of Many Roots Trees. He put on his robes, carried his bowl, and entered the village to beg for food. In Kapilavastu (Kapilavastu, the birthplace of Shakyamuni Buddha), there was a woman who was a wife in that village. At that time, that woman saw the World Honored One adorned with the thirty-two marks (Lakshana, the 32 auspicious marks of the Buddha) and eighty minor characteristics (Anuvyanjana, the 80 minor marks of the Buddha), with a halo of one fathom (an ancient unit of length) revolving around his head, shining like hundreds of thousands of suns, like a precious mountain. Having seen this, she thought: 'Now this World Honored One, among the Shakya (Sakya, the clan of Shakyamuni Buddha) people, is truly a cause for rejoicing. He abandoned the royal status of a Wheel-Turning King (Chakravartin, a universal monarch), as well as all his consorts, wealth, and treasures, and left home to cultivate the Way. Now he lives by begging for food, asking me for roasted barley flour. I should offer it to him.' At that time, the World Honored One knew her thoughts, took his bowl, approached her, and begged, saying to the woman: 'Sister! You may give me a bowl full of food.' At that time, that woman saw that the World Honored One knew her thoughts, and she became even more respectful, and offered the Buddha roasted barley flour. At that time, the World Honored One received it and immediately smiled. It is the usual practice of all Buddhas that if they smile, they emit rays of blue, yellow, red, white, and various other colors from their mouths. These rays either go upwards or downwards. Those that go downwards are to save the suffering of hell, including the Sañjiva hell (Samjiva, one of the eight hot hells), the Kalasutra hell (Kalasutra, one of the eight hot hells), the Samghata hell (Samghata, one of the eight hot hells), the Raurava hell (Raurava, one of the eight hot hells), the Tapana hell (Tapana, one of the eight hot hells), the Pratapana hell (Pratapana, one of the eight hot hells), the Avici hell (Avici, one of the eight hot hells), and the eight cold hells: the Arbuda hell (Arbuda, one of the eight cold hells), the Atata hell (Atata, one of the eight cold hells), the Hahava hell (Hahava, one of the eight cold hells), the Huhuva hell (Huhuva, one of the eight cold hells), the Utpala hell ( উৎপল Utpala, one of the eight cold hells), the Padma hell (Padma, one of the eight cold hells), the Mahapadma hell (Mahapadma, one of the eight cold hells), and other hells. Those hot hells that encounter these rays all become cool, and those cold hells that encounter the light of the Buddha all feel warmth. These beings

生所有苦惱皆蒙舍息。免其苦已，咸作是念：「我等於此捨命，生余處耶？」爾時世尊愍彼有情故，遣一化身往地獄中，彼等有情見佛化身，咸作是念：「我等不從此滅，于余處生。由佛威力故，令我等輩息諸苦惱。」皆發信心，苦業都盡。從地獄滅，於人天界受生；生人天已，后當遇佛，便證聖果。爾時光至上方者，其光普遍四天王天、三十三天、睹史多天、化樂天、他化自在天、梵摩天、梵輔天、大梵天、少光天、無量光天、極光凈，乃至無色界四天。光所至諸處天，皆悉唱言無常苦空，說二伽他曰：

「汝當求出離，　　于佛教勤修；　降伏生死軍，　　如象摧草舍。　於此法律中，　　常為不放逸；　能竭煩惱海，　　當盡苦邊際。」

其光普遍三千大千世界已，漸復收卷，隨世尊行。若佛世尊，欲記過去事，光從前沒；欲記未來事，光從后沒；若記地獄事，光從腳下沒；若記傍生事，光從踵沒；若記餓鬼事，光從趺沒；若記人間事，光從膝沒；若記力輪王事，光從左掌沒；若記轉輪王事，光從右掌沒；若記生天事，光從臍沒；若記聲聞菩提事，光從口中沒；若記緣覺菩提事，光從眉間沒；若記無上正等覺事，光從頂沒。於時佛光繞世尊三匝，從眉間沒。時具壽阿難陀合掌白佛言：「世尊！如

【現代漢語翻譯】現代漢語譯本：所有痛苦煩惱都得以平息。脫離苦難后，他們都這樣想：『我們在這裡捨棄生命，會生到其他地方嗎？』這時，世尊憐憫那些有情眾生，派遣一個化身前往地獄中。那些有情眾生見到佛的化身，都這樣想：『我們不會在這裡消滅，而是生到其他地方。由於佛的威力，讓我們這些人都平息了各種苦惱。』都生起了信心，苦業全部消盡。從地獄中消失，在人天界受生；生到人天界后，將來會遇到佛，便證得聖果。當時，光芒到達上方，其光普遍照耀四天王天（Cāturmahārājika-deva，四大天王所居住的天界）、三十三天（Trāyastriṃśa，忉利天，帝釋天所居住的天界）、睹史多天（Tuṣita，兜率天，彌勒菩薩所居住的天界）、化樂天（Nirmāṇarati，樂變化天）、他化自在天（Paranirmita-vaśavartin，他化自在天）、梵摩天（Brahma-deva，梵天）、梵輔天（Brahma-pāriṣadya，梵眾天）、大梵天（Mahābrahmā，大梵天）、少光天（Parīttābha，少光天）、無量光天（Apramāṇābha，無量光天）、極光凈天（Ābhāsvara，光音天），乃至無想四天（Asañjñisattva，無想有情天）。光芒所照到的各個天界，都一起唱言無常、苦、空，說了兩句偈頌：『你們應當尋求出離，在佛教中勤奮修行；降伏生死大軍，如象摧毀草舍。在此法律之中，常常不放逸；能竭盡煩惱之海，當盡苦難的邊際。』光芒普遍照耀三千大千世界后，漸漸收回，跟隨在世尊身後。如果佛世尊要記述過去的事情，光芒從前面消失；要記述未來的事情，光芒從後面消失；如果記述地獄的事情，光芒從腳下消失；如果記述傍生（動物）的事情，光芒從腳跟消失；如果記述餓鬼的事情，光芒從腳背消失；如果記述人間的事情，光芒從膝蓋消失；如果記述力輪王的事情，光芒從左手掌消失；如果記述轉輪王的事情，光芒從右手掌消失；如果記述生天的事情，光芒從肚臍消失；如果記述聲聞菩提的事情，光芒從口中消失；如果記述緣覺菩提的事情，光芒從眉間消失；如果記述無上正等覺的事情，光芒從頭頂消失。這時，佛光圍繞世尊三圈，從眉間消失。當時，具壽阿難陀（Ānanda，阿難）合掌對佛說：『世尊！』

【English Translation】 English version: All suffering and affliction were relieved. Having escaped their suffering, they all thought: 'Having given up our lives here, will we be born elsewhere?' At that time, the World-Honored One, out of compassion for those sentient beings, sent a transformation body to the hells. When those sentient beings saw the Buddha's transformation body, they all thought: 'We will not perish here, but will be born elsewhere. By the power of the Buddha, we are relieved of all suffering.' They all developed faith, and their karmic burdens were completely exhausted. They vanished from the hells and were reborn in the realms of humans and gods. Having been born in the realms of humans and gods, they will encounter the Buddha in the future and attain the holy fruit. At that time, the light reached upwards, and its radiance universally illuminated the Cāturmahārājika-deva (Heaven of the Four Heavenly Kings), Trāyastriṃśa (Heaven of the Thirty-three), Tuṣita (Tuṣita Heaven), Nirmāṇarati (Heaven of Delight in Transformation), Paranirmita-vaśavartin (Heaven of Freely Enjoying Things Created by Others), Brahma-deva (Brahma Heaven), Brahma-pāriṣadya (Retinue of Brahma), Mahābrahmā (Great Brahma Heaven), Parīttābha (Heaven of Limited Light), Apramāṇābha (Heaven of Immeasurable Light), Ābhāsvara (Heaven of Radiant Light), and even the Asañjñisattva (Heaven of Non-Perception). The gods in all the heavens illuminated by the light all proclaimed impermanence, suffering, and emptiness, and spoke two gathas: 'You should seek liberation, diligently cultivate in the Buddha's teachings; subdue the army of birth and death, like an elephant destroying a grass hut. In this Dharma, always be diligent and not lax; be able to exhaust the ocean of afflictions, and reach the end of suffering.' After the light universally illuminated the three thousand great thousand worlds, it gradually retracted and followed the World-Honored One. If the Buddha wished to recount past events, the light disappeared from the front; if he wished to recount future events, the light disappeared from the back; if he wished to recount the affairs of the hells, the light disappeared from beneath his feet; if he wished to recount the affairs of animals, the light disappeared from his heels; if he wished to recount the affairs of hungry ghosts, the light disappeared from his insteps; if he wished to recount the affairs of humans, the light disappeared from his knees; if he wished to recount the affairs of a Cakravarti king of strength, the light disappeared from his left palm; if he wished to recount the affairs of a Cakravarti king, the light disappeared from his right palm; if he wished to recount the affairs of being born in the heavens, the light disappeared from his navel; if he wished to recount the affairs of Śrāvaka Bodhi, the light disappeared from his mouth; if he wished to recount the affairs of Pratyekabuddha Bodhi, the light disappeared from between his eyebrows; if he wished to recount the affairs of Anuttarā-samyak-saṃbodhi, the light disappeared from the top of his head. At that time, the Buddha's light circled the World-Honored One three times and disappeared from between his eyebrows. Then, the Venerable Ānanda (Ānanda) joined his palms and said to the Buddha: 'World-Honored One!'

來、應、正等覺，熙怡微笑，非無因緣。」即說伽他而請佛曰(其伽他如余)。

爾時世尊告阿難陀曰：「如是，如是！阿難，非無因緣如來、應、正等覺輒見微笑。汝見彼婆羅門女，以信心施我麨不？」阿難陀答言：「已見。」佛言：「彼女以此善根，從今已往，於十三劫，不墮惡趣；在天人中，輪迴受生，于最後身，證獨覺果，號為善愿，其聲普遍。」其婆羅門女由生信心，將麨奉如來故，世尊為彼女人授記當來成獨覺菩提。其女夫主為採花薪等往林野中，聞我妻施沙門喬答摩麨，得授記成辟支佛。聞已便生忿怒，即詣世尊，作如是言：「汝來向我家中不？」世尊報言：「實來。」又言：「我妻施麨，汝為授記作辟支佛不？」佛言：「婆羅門，實爾。」「汝喬答摩！從轉輪王種族，舍王位出家，為乞麨故，作大妄語，誰肯信汝以少種子獲大果報？」佛言：「婆羅門！由是因緣，我今問汝，當隨意說。婆羅門！于意云何？汝見希有法不？」答言：「喬答摩！且止余希有法。我所於此多根樹聚落，見希有事，汝可且聽。喬答摩！於此聚落東，拏瞿陀樹廣大滋茂，于彼樹下每有五百乘車止住亦無相妨礙。由此樹故，聚落得名。」佛言：「婆羅門！彼多根樹，子大幾許？為當如稻畦大，不得共篣籬、碾輪車、牛篋、

【現代漢語翻譯】現代漢語譯本：如來、應供、正等覺（如來十號之一，指完全覺悟的佛陀），不會無緣無故地喜悅微笑。」於是以偈頌的形式請問佛陀（偈頌內容如其他經典所述）。

這時，世尊告訴阿難陀（佛陀的十大弟子之一）說：「是的，是的！阿難陀，如來、應供、正等覺不會無緣無故地顯露微笑。你看見那位婆羅門（古印度社會中的祭司階層）女子，以信心供養我炒麵了嗎？」阿難陀回答說：「已經看見了。」佛陀說：「她以此善根，從今以後，在十三劫（極長的時間單位）中，不會墮入惡道（地獄、餓鬼、畜生）；在天界和人間輪迴受生，在最後一生，證得獨覺果位（不需依師指導，自己覺悟），號為善愿，其名聲廣為流傳。」這位婆羅門女子因為生起信心，將炒麵供養如來，所以世尊為她授記，預言她將來會成就獨覺菩提（覺悟的智慧）。她的丈夫去森林中採花、砍柴等，聽到他的妻子供養沙門喬答摩（釋迦牟尼佛出家時的稱謂）炒麵，得到授記將成辟支佛（獨覺的另一種稱謂）。聽后便生起憤怒，立即去見世尊，這樣說道：「你來過我家嗎？」世尊回答說：「確實來過。」他又說：「我的妻子供養炒麵，你為她授記將成辟支佛了嗎？」佛陀說：「婆羅門，確實如此。」「你喬答摩！從轉輪王（擁有統治世界的理想君王）的種族出身，捨棄王位出家，爲了乞討炒麵，說這樣的大妄語，誰會相信你以少許種子能獲得大的果報？」佛陀說：「婆羅門！因為這個緣故，我現在問你，你可以隨意回答。婆羅門！你認為如何？你見過稀有的事情嗎？」他回答說：「喬答摩！暫且不說其他的稀有之事。我在這多根樹的村落里，見過一件稀有的事，你可以聽聽。喬答摩！在這個村落的東邊，有一棵尼拘陀樹（榕樹）廣大茂盛，在那棵樹下，常常有五百輛車停在那裡，也不會互相妨礙。因為這棵樹的緣故，村落因此得名。」佛陀說：「婆羅門！那棵多根樹的種子有多大？是像稻田一樣大，還是需要用籬笆、碾輪車、牛車筐來...

【English Translation】 English version: 'Tathagata (one of the ten titles of a Buddha, meaning 'one who has thus come' or 'one who has thus gone'), Arhat (worthy one), Samyak-sambuddha (perfectly enlightened one), smiles with joy, not without a cause.' Then he asked the Buddha with a Gatha (verse, the content of which is as in other scriptures).

At that time, the World Honored One (another title for the Buddha) said to Ananda (one of the Buddha's ten principal disciples): 'So it is, so it is! Ananda, the Tathagata, Arhat, Samyak-sambuddha does not smile without a cause. Did you see that Brahmin (member of the priestly class in ancient India) woman offering me parched grain with faith?' Ananda replied, 'I have seen it.' The Buddha said, 'With this good root, from now on, for thirteen kalpas (extremely long periods of time), she will not fall into the evil realms (hell, hungry ghosts, animals); she will be reborn in the heavens and among humans, and in her last life, she will attain the Pratyekabuddha fruit (solitary Buddha, one who attains enlightenment on their own without a teacher), named Good Wish, and her fame will be widespread.' Because this Brahmin woman generated faith and offered parched grain to the Tathagata, the World Honored One prophesied that she would attain Pratyekabuddha Bodhi (enlightenment wisdom) in the future. Her husband went to the forest to gather flowers and firewood, and heard that his wife had offered parched grain to the Shramana Gautama (ascetic Gautama, a title for Shakyamuni Buddha when he was an ascetic), and had been prophesied to become a Pratyekabuddha. Upon hearing this, he became angry and immediately went to see the World Honored One, saying, 'Did you come to my house?' The World Honored One replied, 'Indeed, I did.' He further said, 'Did my wife offer parched grain, and did you prophesy that she would become a Pratyekabuddha?' The Buddha said, 'Brahmin, it is so.' 'You Gautama! From the lineage of a Chakravartin (wheel-turning king, an ideal universal ruler), you renounced the throne and became a renunciate, and for the sake of begging for parched grain, you speak such great falsehoods, who would believe that you can obtain great rewards from a small seed?' The Buddha said, 'Brahmin! For this reason, I now ask you, you may answer as you please. Brahmin! What do you think? Have you seen anything rare?' He replied, 'Gautama! Let us put aside other rare things. In this village of many-rooted trees, I have seen a rare thing, you may listen. Gautama! To the east of this village, there is a Nigrodha tree (banyan tree) that is vast and lush, and under that tree, there are often five hundred carts parked without obstructing each other. Because of this tree, the village is named after it.' The Buddha said, 'Brahmin! How big are the seeds of that many-rooted tree? Are they as big as a rice paddy, or do they need fences, millstones, oxcart baskets to...'

篣箕、頻螺果、劫畢他果耶？」答言：「不也。猶如芥子四分之一。」佛言：「婆羅門！誰當信汝此之小子能生大樹？」時婆羅門答世尊曰：「任汝信不？我自親見。然且彼地，不被傷損，沃潤甜土；子雖不大，如法安置，依時得雨，是故此樹生長成大。」爾時世尊以此因緣說伽他曰：

「如田及種子，　　汝今親已見；　于業及果報，　　如來親自證。　如汝之所見，　　小子成大樹；　如是我見此，　　小因成大果。」

爾時世尊從其面門出廣長舌，遍至髮際，告婆羅門曰：「汝意云何？若能出舌遍覆面者，然彼豈為百千轉輪王位故作妄語？」婆羅門答言：「不也。喬答摩！」爾時世尊說伽他曰：

「我自未曾說妄語，　　舌相皆由誠實增；　汝今宜應如是言，　　幸遇如來蒙覺悟。」

爾時婆羅門既聞是已，生信敬心。世尊知彼意樂隨眠，應機為說四聖諦法，廣說如前，無始積集薩迦耶見，以智慧杵而摧破之，現證初果，唱言：「我入預流，我今盡壽歸依佛法僧寶，受五學處，為鄔波索迦，愿世尊證知。」時婆羅門聞佛說已，歡喜信受，禮佛而去。

爾時世尊到重毗羅聚落林中而住，此經廣說，如《雜阿笈摩》。世尊至一邊地聚落，彼有具壽摩訶目乾連舅，于仙人中出家學道，

【現代漢語翻譯】現代漢語譯本：『是篣箕（一種植物）、頻螺果（一種水果）、劫畢他果（一種水果）嗎？』他回答說：『不是的，只有芥菜子的四分之一那麼大。』佛說：『婆羅門！誰會相信你說的這麼小的種子能長成大樹呢？』當時，婆羅門回答世尊說：『隨你信不信，我是親眼所見。而且那塊土地沒有被破壞，肥沃濕潤；種子雖然不大，但按照正確的方法安置，適時得到雨水，所以這棵樹才能生長成大樹。』當時，世尊因此因緣說了偈語：『正如田地和種子，你現在親眼所見；對於業和果報，如來親自證悟。正如你所見到的，小小的種子長成大樹；正如我所見到的，小小的因能結出大大的果。』當時，世尊從面門伸出廣長的舌頭，遍及整個髮際，告訴婆羅門說：『你認為怎麼樣？如果能伸出舌頭遍覆面部的人，難道會爲了百千轉輪王的地位而說謊嗎？』婆羅門回答說：『不會的，喬答摩！』當時，世尊說了偈語：『我從未說過謊話，舌相都是因為誠實而增長；你現在應該這樣說，有幸遇到如來而蒙受覺悟。』當時，婆羅門聽了這些話后，生起了信心和敬意。世尊知道他的意樂和隨眠，應機為他說了四聖諦法，詳細的解說如前所述，用智慧之杵摧毀了他無始以來積集的薩迦耶見（身見），使他現證初果，並說道：『我已入預流果，我今生盡形壽歸依佛法僧三寶，受持五戒，成為鄔波索迦（優婆塞），愿世尊為我作證。』當時，婆羅門聽了佛的說法后，歡喜信受，向佛頂禮后離去。當時，世尊來到重毗羅聚落的樹林中居住，這部經詳細的解說，如同《雜阿笈摩》。世尊來到一個邊地的聚落，那裡有具壽摩訶目乾連（大目犍連）的舅舅，在仙人中出家學道。

【English Translation】 English version: 'Are these pengqi (a type of plant), pinluo fruit (a type of fruit), jiebituo fruit (a type of fruit)?' He replied, 'No, it is only one-fourth the size of a mustard seed.' The Buddha said, 'Brahmin! Who would believe that such a small seed could grow into a large tree?' At that time, the Brahmin answered the World-Honored One, 'Believe it or not, I have seen it with my own eyes. Moreover, that land has not been damaged, it is fertile and moist; although the seed is not large, it is placed according to the proper method, and it receives timely rain, so this tree can grow into a large tree.' At that time, the World-Honored One spoke this gatha (verse) because of this cause: 'Just as the field and the seed, you have now seen with your own eyes; regarding karma (action) and its vipaka (result), the Tathagata (Thus Come One) has personally realized it. Just as you have seen, a small seed grows into a large tree; just as I have seen, a small cause can produce a great effect.' At that time, the World-Honored One extended his broad and long tongue from his mouth, reaching to his hairline, and said to the Brahmin, 'What do you think? If someone can extend their tongue to cover their entire face, would they lie for the sake of a hundred thousand cakravartin (wheel-turning king) positions?' The Brahmin replied, 'No, Gautama (釋迦牟尼佛)!' At that time, the World-Honored One spoke this gatha: 'I have never spoken a lie, the mark of my tongue has increased due to honesty; you should now say this, that you are fortunate to have encountered the Tathagata and received enlightenment.' At that time, the Brahmin, having heard these words, developed faith and reverence. The World-Honored One, knowing his inclinations and latent tendencies, spoke the Four Noble Truths for him according to his capacity, explaining them in detail as before, using the pestle of wisdom to destroy the satkayadristi (belief in a self) that he had accumulated since beginningless time, enabling him to realize the first fruit (sotapanna), and he said, 'I have entered the stream (sotapanna), I now take refuge in the Buddha, the Dharma, and the Sangha for the rest of my life, and I will observe the five precepts, becoming an upasaka (lay follower), may the World-Honored One bear witness to this.' At that time, the Brahmin, having heard the Buddha's teaching, rejoiced and accepted it with faith, prostrated to the Buddha, and departed. At that time, the World-Honored One went to the forest in the village of Cambilā and stayed there. This sutra (scripture) is explained in detail, as in the Samyukta Agama (Miscellaneous Discourses Agama). The World-Honored One went to a border village, where there was the venerable Mahāmaudgalyāyana's (大目犍連) uncle, who had left home among the rsi (seers) to study the dharma (teachings).

具壽目連而能調伏。爾時世尊告目連曰：「汝當愍念汝舅。」目連白言：「唯然世尊。」爾時目連聞佛語已，知調伏時至，即往仙人所住之處。時有仙人告目連曰：「且止莫入，此是婆羅門修道之處。」答言：「我亦是婆羅門。」時彼仙人說伽他曰：

「身上無梵線，　　不持祭祀杓；　禿頭非事火，　　妄說婆羅門。」

時大目連亦以伽他答仙人曰：

「慚恥為梵線，　　正惠具祭杓；　常持凈戒水，　　清凈作君持。　實語為然火，　　內心恒寂定；　鎮修調伏行，　　斯真事火然。」

時彼仙人語目連曰：「縱令如此，亦不容汝禿頭沙門入我住處。」於時尊者大目乾連，即以神力起大風雨，往詣池側坐一樹下。時難陀、鄔波難陀龍王侍者住此池中，而作是念：「聖者大目乾連常為難陀、鄔波難陀龍王之所敬重。然我于彼亦應供養。」時龍侍者從本宮出，至目連所，以身七重，右繞尊者，后以其首，覆目連頭而住。仙人常法，若見眾生苦切逼身，不生救念即退仙道。時舊仙人便作是念：「若出家人遭此大雨，便即捨命，我當失其仙道。」生此念已，便從仙人住處而出，覓出家人。見目連被龍重繞七匝，復以其首覆目連頭，告言：「汝可入此庵中。」目連答曰：「大仙！汝已失其仙道。」

【現代漢語翻譯】現代漢語譯本具壽目連能夠調伏他人。當時，世尊告訴目連說：『你應該憐憫你的舅舅。』目連回答說：『是的，世尊。』當時，目連聽了佛的話后，知道調伏的時機到了，就前往仙人居住的地方。當時，有仙人告訴目連說：『停下，不要進去，這裡是婆羅門（Brahman，指印度教祭司）修行的地方。』目連回答說：『我也是婆羅門。』當時，那位仙人說了偈語：『身上沒有梵線（sacred thread，婆羅門佩戴的聖線），不拿著祭祀用的勺子；光頭又不事火祭，卻妄稱自己是婆羅門。』當時，大目連也用偈語回答仙人說：『慚愧和羞恥是我的梵線，正直的智慧是我的祭祀勺；我常持守清凈的戒律之水，以清凈之心作為君主的操守。真實的言語是我的燃火，內心永遠寂靜安定；經常修行調伏的德行，這才是真正的事火祭。』當時，那位仙人對目連說：『即使像你說的這樣，我也不允許你這個光頭沙門（Shramana，指佛教或其他苦行僧）進入我的住所。』當時，尊者大目乾連（Mahāmaudgalyāyana）就用神通力，興起大風雨，然後到池塘邊，坐在一棵樹下。當時，難陀（Nanda）、鄔波難陀（Upananda）龍王的侍者住在這個池塘中，他們心想：『聖者大目乾連經常受到難陀、鄔波難陀龍王的敬重。我對他也應該供養。』當時，龍的侍者從自己的宮殿出來，到目連那裡，用身體纏繞尊者七圈，然後用頭蓋住目連的頭頂。仙人的常法是，如果看到眾生被痛苦逼迫，卻不生起救助的念頭，就會失去仙道。當時，原來的仙人就想：『如果這個出家人遇到這麼大的雨，就會喪命，我就會失去我的仙道。』產生這個念頭后，他就從仙人居住的地方出來，尋找出家人。他看見目連被龍纏繞了七圈，又用頭蓋住目連的頭，就告訴目連說：『你可以進入這個庵中。』目連回答說：『大仙！你已經失去了你的仙道。』

【English Translation】 English version The Venerable Maudgalyāyana was able to subdue others. At that time, the World Honored One told Maudgalyāyana: 'You should have compassion for your maternal uncle.' Maudgalyāyana replied: 'Yes, World Honored One.' At that time, Maudgalyāyana, having heard the Buddha's words, knew that the time for subduing had arrived, and went to the place where the hermit lived. At that time, a hermit told Maudgalyāyana: 'Stop, do not enter. This is a place where Brahmins (Brahman, referring to Hindu priests) practice the Way.' He replied: 'I am also a Brahmin.' At that time, that hermit spoke a gatha (verse): 'On his body there is no sacred thread (sacred thread, worn by Brahmins), he does not hold a sacrificial ladle; he is bald and does not tend the fire, yet he falsely claims to be a Brahmin.' At that time, Great Maudgalyāyana also answered the hermit with a gatha: 'Shame and conscience are my sacred thread, Righteous wisdom is my sacrificial ladle; I constantly hold the water of pure precepts, With purity I maintain the conduct of a ruler. Truthful speech is my burning fire, My inner mind is always tranquil and still; Constantly cultivating the practice of subduing, This is the true tending of the fire.' At that time, that hermit said to Maudgalyāyana: 'Even if it is as you say, I will not allow you, a bald Shramana (Shramana, referring to Buddhist or other ascetics), to enter my dwelling.' At that time, the Venerable Mahāmaudgalyāyana, with his spiritual powers, caused a great wind and rain to arise, and then went to the side of a pond and sat under a tree. At that time, the attendants of the dragon kings Nanda (Nanda) and Upananda (Upananda) lived in this pond, and they thought: 'The Venerable Mahāmaudgalyāyana is often respected by the dragon kings Nanda and Upananda. I should also make offerings to him.' At that time, the dragon attendant came out from his palace and went to Maudgalyāyana, wrapping his body around the Venerable One seven times, and then covering Maudgalyāyana's head with his own. The hermit's usual practice was that if he saw living beings being oppressed by suffering and did not give rise to thoughts of rescue, he would lose his path to immortality. At that time, the former hermit thought: 'If this renunciate encounters such heavy rain, he will lose his life, and I will lose my path to immortality.' Having generated this thought, he came out from the hermit's dwelling and sought out the renunciate. He saw Maudgalyāyana being wrapped seven times by the dragon, and his head covered by the dragon's head, and told Maudgalyāyana: 'You may enter this hermitage.' Maudgalyāyana replied: 'Great Immortal! You have already lost your path to immortality.'

聞語聲已，知是外甥，仙人問曰：「聖者！汝是目連？」目連答曰：「時人號為目連。」目連報曰：「仙人！緣何事來至此？」仙人答曰：「見汝苦切逼身，恐損害汝，所以故來。」爾時具壽目連，即將仙人俱詣佛所，頭面禮足，退坐一面。目連白佛言：「世尊！此是我舅，于仙道中出家。唯愿世尊，哀愍救護。」世尊知彼仙人種性隨眠意樂，應機說法，仙人聞已，便證不還果。爾時仙人從坐而起，偏袒右肩，合掌恭敬，頂禮白佛言：「唯愿世尊攝受，聽我于善說法律中而為出家受其圓具，成苾芻性，於世尊所而修梵行。」爾時世尊告彼仙人：「善來苾芻！」作是言已，鬚髮自落，僧伽胝衣著身，威儀成就。

時龍童子見目連去，獨住不安，時彼聚落遂遭亢旱。其龍童子，化身為仙人，于彼仙人住處坐禪而住。於時聚落人眾，來詣化龍仙所，頂禮白言：「今此聚落，遭其亢旱，我等作何方計？」仙人報曰：「汝等可共來於此住，即得消災。」時諸聚落所有人眾，便來住彼。由因龍子為大目連頂上持蓋。時人遂共號為龍持蓋城。於此城中，有信心鄔波索迦，龍持蓋處建立寺舍，具足資物。於時世尊又到摩都量城，相應住中，廣說其事。

爾時世尊于俱魯城，人間遊行至大倉聚落，於此廣說《護國蘇怛羅經》

【現代漢語翻譯】現代漢語譯本聽到聲音后，知道是外甥，仙人問道：『聖者！你是目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）嗎？』目連回答說：『世人稱我為目連。』目連稟告說：『仙人！因為什麼事來到這裡？』仙人回答說：『見你苦惱逼迫自身，恐怕會損害你，所以特意前來。』當時，具壽目連，就和仙人一起去到佛陀那裡，頭面頂禮佛足，退到一旁坐下。目連對佛陀說：『世尊！這是我的舅舅，在仙道中出家。唯愿世尊，慈悲憐憫救護他。』世尊知道那位仙人的根性、潛在的煩惱和心意，應機說法，仙人聽了之後，就證得了不還果（Anagamin，佛教修行四果中的第三果）。當時，仙人從座位上站起來，袒露右肩，合掌恭敬，頂禮佛陀說：『唯愿世尊攝受我，允許我在善說法律中出家，受具足戒，成為比丘（Bhiksu，佛教出家男眾），在世尊這裡修習梵行（Brahmacarya，清凈的行為）。』當時，世尊告訴那位仙人：『善來比丘！』說了這話之後，他的頭髮和鬍鬚自然脫落，僧伽胝衣（Samghati，一種袈裟）穿在身上，威儀具足。當時，龍童子（Naga Kumara）見目連離去，獨自居住感到不安，當時那個村落就遭遇了旱災。那位龍童子，化身為仙人，在那位仙人居住的地方坐禪而住。當時村落里的人們，來到化身龍的仙人那裡，頂禮稟告說：『現在這個村落，遭遇了旱災，我們該怎麼辦？』仙人回答說：『你們可以一起來這裡居住，就能消除災難。』當時各個村落的所有人們，就都來那裡居住。因為龍子為大目連的頭頂持傘蓋。當時人們就共同稱那個地方為龍持蓋城。在這個城中，有具信心的鄔波索迦（Upasaka，在家男居士），在龍持蓋的地方建立寺廟，具備充足的資用物品。當時世尊又來到摩都量城，在相應的住所中，廣泛地講述這件事。當時世尊在俱魯城（Kuru），人間游化到達大倉聚落，在這裡廣泛地宣說了《護國蘇怛羅經》（A Surangama Sutra）

【English Translation】 English version Having heard the voice, he knew it was his nephew. The immortal asked, 'Venerable one! Are you Maudgalyayana (one of the ten great disciples of the Buddha, known for his supernatural powers)?' Maudgalyayana replied, 'People call me Maudgalyayana.' Maudgalyayana reported, 'Immortal! Why have you come here?' The immortal replied, 'Seeing you afflicted and oppressed, fearing it would harm you, I came here specifically.' At that time, the Venerable Maudgalyayana, together with the immortal, went to the Buddha, prostrated at his feet, and sat to one side. Maudgalyayana said to the Buddha, 'World Honored One! This is my uncle, who has renounced the world in the path of immortality. May the World Honored One, in compassion, protect and save him.' The World Honored One knew the immortal's nature, latent afflictions, and intentions, and taught him accordingly. Having heard this, the immortal attained the state of Anagamin (the third of the four stages of enlightenment). At that time, the immortal rose from his seat, bared his right shoulder, joined his palms in reverence, and prostrated to the Buddha, saying, 'May the World Honored One accept me, and allow me to renounce the world in the well-spoken Dharma and Vinaya, receive full ordination, become a Bhiksu (a Buddhist monk), and practice Brahmacarya (pure conduct) under the World Honored One.' At that time, the World Honored One said to the immortal, 'Welcome, Bhiksu!' As soon as he said this, his hair and beard fell off naturally, the Samghati (a type of robe) was on his body, and his demeanor was complete. At that time, Naga Kumara (Dragon Prince), seeing Maudgalyayana leave, felt uneasy living alone. At that time, the village suffered a drought. The Naga Kumara transformed himself into an immortal and sat in meditation where the immortal had lived. At that time, the people of the village came to the transformed dragon immortal, prostrated, and reported, 'Now this village is suffering from a drought. What should we do?' The immortal replied, 'You can all come and live here, and the disaster will be eliminated.' At that time, all the people from the villages came to live there. Because the Dragon Prince held a canopy over the head of the great Maudgalyayana, people commonly called that place Dragon Canopy City. In this city, there was a faithful Upasaka (a lay Buddhist devotee) who built a monastery at the Dragon Canopy place, with sufficient provisions. At that time, the World Honored One came again to Madhura, and in the appropriate dwelling, widely spoke about this matter. At that time, the World Honored One was in Kurukshetra, traveling among humans to the great granary village, where he widely expounded the A Surangama Sutra (The Heroic March Sutra).

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根本說一切有部毗奈耶藥事卷第八大正藏第 24 冊 No. 1448 根本說一切有部毗奈耶藥事

根本說一切有部毗奈耶藥事卷第九

大唐三藏義凈奉　制譯

爾時世尊行至象城，有一婆羅門，遙見世尊具三十二相、八十隨好莊嚴其身，圓光一尋朗逾千日，行步進止猶如寶山，賢善威儀。婆羅門遙見世尊，就佛讚歎世尊曰：「金色之身，目凈修廣，慈愍成就，具諸功德，天中之天，調御丈夫，超渡有海。」

世尊聞此贊已，便即微笑。諸佛常行，現微笑時，放大光明，乃至還入于頂。爾時具壽阿難陀合掌恭敬而白佛言，以頌問曰：

「世尊從面門，　　出千微妙光；　猶如日初現，　　照耀於十方。」

復說頌曰：

「舍離憍慢下劣心，　　諸佛世間最上因；　無緣不應現微笑，　　降伏煩惱諸怨敵。」

佛言：「如是，如是。阿難陀！諸佛如來非無因緣而現微笑。阿難陀！汝見彼婆羅門以頌讚佛不？」阿難陀答言：「已見。」佛言：「此婆羅門，由讚歎我善根功德，經二十劫，不墮惡趣，常得生於天人之中。從此後身，證辟支佛，名為應贊。」時諸苾芻咸皆生疑，唯佛世尊能斷一切疑惑，便即請問，世尊告曰：「汝等諦聽！此婆羅門，由讚歎

【現代漢語翻譯】現代漢語譯本根本說一切有部毗奈耶藥事卷第八大正藏第 24 冊 No. 1448 根本說一切有部毗奈耶藥事

根本說一切有部毗奈耶藥事卷第九

大唐三藏義凈奉　制譯

當時，世尊行至象城（地名）。有一位婆羅門，遠遠地看見世尊具備三十二種殊勝的相貌、八十種細微的美好特徵莊嚴自身，身邊的圓光有一尋（古代長度單位）那麼大，比一千個太陽還要明亮，行走時的姿態猶如一座寶山，具有賢能美好的威儀。婆羅門遠遠地看見世尊，便走向佛陀，讚歎世尊說：『金色的身軀，清凈而修長的眼睛，慈悲憐憫之心圓滿成就，具備各種功德，是天界中的天，是能夠調伏人心的偉丈夫，是能夠超脫生死苦海的救度者。』

世尊聽了這些讚美之詞后，便露出了微笑。這是諸佛通常的做法，顯現微笑時，會放出巨大的光明，光明繞行后從頭頂進入。當時，具壽阿難陀（佛陀的十大弟子之一）合掌恭敬地向佛陀稟告，用偈頌問道：

『世尊從面門，出千微妙光；猶如日初現，照耀於十方。』

又說偈頌道：

『舍離憍慢下劣心，諸佛世間最上因；無緣不應現微笑，降伏煩惱諸怨敵。』

佛陀說：『是的，是的。阿難陀！諸佛如來不會無緣無故地顯現微笑。阿難陀！你看見那位婆羅門用偈頌讚美我了嗎？』阿難陀回答說：『已經看見了。』佛陀說：『這位婆羅門，由於讚美我的善根功德，經過二十劫（極長的時間單位），不會墮入惡道，常常能夠出生在天界或人間。從那以後的某一世，他將證得辟支佛（不需依師指導，能獨自悟道的修行者）的果位，名號為『應贊』。』當時，各位比丘（出家修行的男子）都產生了疑問，只有佛陀世尊能夠斷除一切疑惑，便立即請問。世尊告訴他們說：『你們仔細聽！這位婆羅門，由於讚美

【English Translation】 English version Mūlasarvāstivāda-vinaya-vastu, Volume 8 Taisho Tripitaka, Volume 24, No. 1448, Mūlasarvāstivāda-vinaya-vastu

Mūlasarvāstivāda-vinaya-vastu, Volume 9

Translated under Imperial Order by the Tang Dynasty Tripiṭaka Master Yijing

At that time, the Blessed One was traveling to Elephant City (a place name). There was a Brahmin who, from afar, saw the Blessed One adorned with the thirty-two major marks and eighty minor marks of excellence, his body surrounded by a halo of light spanning one 'xun' (an ancient unit of length), brighter than a thousand suns, his gait and demeanor like a precious mountain, possessing virtuous and dignified bearing. The Brahmin, seeing the Blessed One from afar, approached the Buddha and praised him, saying: 'Golden is your body, pure and long are your eyes, compassion and mercy are perfectly attained, possessing all virtues, you are the god among gods, the tamer of men, the one who transcends the ocean of existence.'

Upon hearing this praise, the Blessed One smiled. It is the usual practice of all Buddhas that when they smile, they emit great light, which circles around and enters through the crown of their head. At that time, the Venerable Ānanda (one of the Buddha's ten great disciples), with palms joined in reverence, addressed the Buddha in verse, asking:

'From the Blessed One's face, Emerge a thousand subtle lights; Like the newly risen sun, Illuminating the ten directions.'

He further spoke in verse:

'Having abandoned arrogance and base thoughts, The Buddhas are the supreme cause in the world; Without a reason, you should not show a smile, Subduing the enemies of afflictions.'

The Buddha said: 'So it is, so it is. Ānanda! The Tathāgatas (another name for Buddha) do not show a smile without a reason. Ānanda! Did you see that Brahmin praising the Buddha in verse?' Ānanda replied: 'I have seen it.' The Buddha said: 'This Brahmin, due to the merit of praising my virtues, will not fall into the lower realms for twenty 'kalpas' (an extremely long unit of time), and will always be born among gods and humans. In a future life, he will attain the state of a Pratyekabuddha (a practitioner who attains enlightenment independently, without a teacher), and his name will be 'Worthy of Praise'.' At that time, all the 'bhikshus' (ordained monks) were filled with doubt, and only the Blessed One Buddha could dispel all doubts, so they immediately inquired. The Blessed One told them: 'Listen carefully! This Brahmin, due to praising'

我一頌伽他，我為授記作辟支佛。」佛言：「非但今時由讚歎如來獲福，過去世時，此婆羅門以頌讚我，我亦施彼婆羅門五大聚落。汝等諦聽，善思念之，我為汝說。往昔婆羅痆斯土城有王名曰梵授，正法化世，安隱豐樂，人民熾盛，無諸疾疫，其王好樂才學。時婆羅痆斯城有一婆羅門，具大才學，其妻報曰：『時節將寒，汝往王邊，善為讚頌，令王歡喜，賜汝冬衣。』其婆羅門行詣王所，見王乘象從城而出。時婆羅門見王，唸曰：『為先贊王？為先贊象？然而此象，諸人盡愛，應先贊象。』時彼婆羅門以頌讚曰：

「『形如帝釋象，　　色具妙威容；　　大力相莊嚴，　　像王如是狀。』

「王聞頌已極大歡悅，亦復頌言：

「『我之愛象王，　　人見皆歡喜；　　汝能善美贊，　　可賜五聚落。』

「汝等苾芻，勿作異念。昔時象王者，我今是也。婆羅門者，今此贊象婆羅門是。彼時以一伽他讚我，賜與五聚落。今時以一伽他讚我，我亦授記緣覺菩提。」

爾時世尊次到大城，於此城中，廣說如前，于《四佛座經》中已說。

世尊行到素魯揭群城，於此城中有一婆羅門名因陀羅，年少多聞，自謂聰慜，于諸流輩，曾不在懷。

爾時世尊於一住處，在大眾前為說法要。時婆

【現代漢語翻譯】現代漢語譯本『我用一首偈頌讚美，我為他授記作辟支佛。』佛說：『不僅僅是現在因為讚歎如來而獲得福報，過去世的時候，這位婆羅門也用頌歌讚美我，我也賜予了那位婆羅門五大聚落。你們仔細聽，好好思考，我為你們說。過去在婆羅痆斯（Bārāṇasī）土城，有一位國王名叫梵授（Brahmadatta），用正法教化世人，社會安定，百姓豐衣足食，人民興旺，沒有疾病瘟疫，那位國王喜歡才學。當時在婆羅痆斯城有一位婆羅門，很有才學，他的妻子告訴他說：『時節將要寒冷，你到國王那裡去，好好地讚頌他，讓國王高興，賞賜你冬衣。』那位婆羅門前往國王那裡，看見國王乘著象從城裡出來。當時婆羅門看見國王，心想：『是先讚美國王呢？還是先讚美象？然而這頭象，大家都喜愛，應該先讚美象。』當時那位婆羅門用頌歌讚美道：『形體如同帝釋天（Indra）的象，容貌美好威嚴；巨大的力量和美好的相貌莊嚴，像王就是這個樣子。』國王聽了讚頌后非常高興，也用頌歌回答說：『我所喜愛的象王，人們見了都歡喜；你能夠很好地讚美它，可以賞賜你五個聚落。』『你們這些比丘（bhikṣu），不要有其他的想法。以前的象王，就是現在的我。那位婆羅門，就是現在這位贊象的婆羅門。當時他用一首偈頌讚美我，我賞賜他五個聚落。現在他用一首偈頌讚美我，我也為他授記緣覺菩提。』當時世尊依次到達大城，在這個城中，廣泛地宣說如前面的內容，在《四佛座經》中已經說過。世尊走到素魯揭群（Surukacchapa）城，在這個城中有一位婆羅門名叫因陀羅（Indra），年輕博學，自認為聰明，對於同輩的人，從來不放在心上。當時世尊在一個住處，在大眾面前宣說佛法的要義。當時婆

【English Translation】 English version 『I praised with one verse of a Gatha, and I predicted that he would become a Pratyekabuddha.』 The Buddha said, 『It is not only now that you gain blessings by praising the Tathagata. In the past, this Brahmin also praised me with a verse, and I also gave that Brahmin five large settlements. Listen carefully, contemplate it well, and I will tell you. In the past, in the city of Bārāṇasī, there was a king named Brahmadatta, who ruled the world with the true Dharma, bringing peace, prosperity, and happiness. The people were thriving, and there were no diseases or plagues. The king loved talent and learning. At that time, in the city of Bārāṇasī, there was a Brahmin who was very talented and learned. His wife told him, 『The season is getting cold. Go to the king, praise him well, make him happy, and he will reward you with winter clothes.』 The Brahmin went to the king and saw the king riding an elephant out of the city. When the Brahmin saw the king, he thought, 『Should I praise the king first? Or should I praise the elephant first? However, everyone loves this elephant, so I should praise the elephant first.』 At that time, that Brahmin praised with a verse: 『Its form is like the elephant of Indra, its color possesses wonderful majesty; great strength and auspicious marks adorn it, such is the form of the elephant king.』 The king heard the praise and was very pleased, and he also replied with a verse: 『My beloved elephant king, everyone rejoices upon seeing it; you are able to praise it well, I can grant you five settlements.』『You Bhikshus, do not have different thoughts. The elephant king of the past is now me. That Brahmin is now this Brahmin who praises the elephant. At that time, he praised me with one Gatha, and I granted him five settlements. Now he praises me with one Gatha, and I also predict his enlightenment as a Pratyekabuddha.』 At that time, the World Honored One arrived at a large city in succession. In this city, he extensively preached as before, as already described in the 『Four Buddha Seats Sutra.』 The World Honored One went to the city of Surukacchapa. In this city, there was a Brahmin named Indra, who was young and learned, considering himself intelligent, and never caring about his peers. At that time, the World Honored One was in a dwelling, preaching the essence of the Dharma in front of the assembly. At that time, the

羅門聞世尊至城，便作是念：「曾聞喬答摩沙門，顏貌端政。我今往觀端政於我不？」即往佛所，乃見世尊三十二丈夫相、八十隨好，光明赫奕周遍其身，尋光嚴飾超過千日，猶如寶山周遍賢善。既觀察已，復作是念：「喬答摩沙門端政於我，然不長於我。」即觀佛頂，而不能見。便登高處，亦不能見。爾時世尊告彼婆羅門曰：「汝獲勞苦，縱登妙高山頂亦不能見。然如來頂，汝可不聞天、阿蘇羅及世間人終不能見。汝意欲知如來身量，于汝家內，祭祀火處地下，有牛頭栴檀柱。汝當擎出量度，即知如來父母所生身。」彼婆羅門復作是念：「此希有事，我不曾聞，可往觀察。」彼即速疾歸家，于祭祀處掘地出柱，皆如佛說。時彼婆羅門即生信心，復作是念：「喬答摩沙門！決定一切種智，我今可往承事供養。」以信心故，即詣佛所，於世尊前說種種贊喜，退坐一面。爾時世尊知彼意樂隨眠根性，廣如上說，無始以來積集薩迦耶見，以智慧金剛杵摧破邪見山，證預流果已，唱言：「世尊！我已出離，我今歸依佛法僧，愿與授我鄔波索迦戒。始從今日乃至命存，以凈信心歸依三寶。」爾時婆羅門從坐起，整理衣服，合掌禮佛，而白佛言：「若世尊許我，當建立牛頭栴檀柱，令一切知聞。」佛言：「婆羅門！隨汝所作。」于

【現代漢語翻譯】現代漢語譯本羅門（婆羅門）聽說世尊來到了城裡，便心想：『我曾聽說喬答摩（釋迦牟尼佛的姓）沙門（出家修道的人）容貌端正。我現在去看看，他的容貌是否比我端正？』於是就前往佛陀所在之處，見世尊具足三十二大丈夫相、八十隨形好，光明赫奕，周遍全身，其光嚴之殊勝，超過千個太陽，猶如寶山，周匝賢善。他仔細觀察后，又想：『喬答摩沙門容貌確實比我端正，但身高未必比我高。』於是他想看佛的頭頂，卻無法看見。便登上高處，仍然無法看見。這時，世尊告訴那位婆羅門說：『你白費力氣了，縱然登上妙高山（須彌山）頂，也無法看見我的頭頂。如來的頭頂，不是你所能見的，天、阿修羅以及世間人都無法看見。你如果想知道如來的身量，在你家祭祀火的地方的地下，有一根牛頭栴檀（一種名貴的木材）柱。你把它挖出來量一量，就知道如來父母所生的身量了。』那位婆羅門又想：『這真是希有之事，我不曾聽聞，可以去看看。』他立刻趕回家中，在祭祀處掘地取出木柱，一切都如佛所說。當時，那位婆羅門立刻生起信心，又想：『喬答摩沙門！決定是一切種智（佛的智慧），我現在可以去承事供養他。』因為生起信心，他就前往佛陀所在之處，在世尊面前說了種種讚歎歡喜的話，然後退坐在一旁。這時，世尊知道他的心意、習氣和根性，如同前面所說，他無始以來積聚了薩迦耶見（我見），世尊用智慧金剛杵摧破了他的邪見山，使他證得了預流果（須陀洹果）。之後，他說道：『世尊！我已經出離（輪迴之苦），我現在歸依佛、法、僧，愿世尊授予我鄔波索迦（優婆塞，在家男居士）戒。從今天開始，乃至生命終結，我都以清凈的信心歸依三寶。』當時，那位婆羅門從座位上站起來，整理衣服，合掌向佛陀行禮，然後對佛說：『如果世尊允許，我將建立這根牛頭栴檀柱，讓所有人都知道這件事。』佛說：『婆羅門！隨你所作。』

【English Translation】 English version The Brahman heard that the World-Honored One had arrived in the city, and he thought to himself: 'I have heard that the Shramana（ascetic） Gautama（Buddha's family name） has a handsome appearance. I will go and see if his appearance is more handsome than mine.' So he went to where the Buddha was, and he saw that the World-Honored One possessed the thirty-two marks of a great man and the eighty minor marks, his light shining brilliantly all around his body. The splendor of his light surpassed a thousand suns, like a jeweled mountain, virtuous and auspicious all around. After observing him carefully, he thought again: 'The Shramana Gautama is indeed more handsome than I am, but he is not necessarily taller than I am.' So he tried to see the top of the Buddha's head, but he could not see it. He climbed to a high place, but still could not see it. At that time, the World-Honored One said to the Brahman: 'You are wasting your effort. Even if you climb to the top of Mount Myoko（Mount Sumeru）, you will not be able to see the top of my head. The top of the Tathagata's（Buddha's title） head is not something you can see. Neither gods, Asuras（demi-gods）, nor people in the world can see it. If you want to know the Tathagata's height, there is a pillar of cow-head Chandana（sandalwood） under the ground in the place where you offer sacrifices to fire in your house. Dig it out and measure it, and you will know the height of the body born of the Tathagata's parents.' The Brahman thought again: 'This is a rare thing, I have never heard of it, I can go and see.' He immediately hurried home, dug up the wooden pillar from the sacrificial place, and everything was as the Buddha had said. At that time, the Brahman immediately developed faith, and thought again: 'The Shramana Gautama! He is definitely omniscient（Buddha's wisdom）. I can now go and serve and make offerings to him.' Because he developed faith, he went to where the Buddha was, and spoke all kinds of praises and joyful words in front of the World-Honored One, and then retreated to sit on one side. At this time, the World-Honored One knew his intentions, habits, and nature, as mentioned earlier. From beginningless time, he had accumulated Sakkayaditthi（self-view）. The World-Honored One used the Vajra（diamond） pestle of wisdom to destroy his mountain of wrong views, causing him to attain the Stream-enterer fruit（Sotapanna）. After that, he said: 'World-Honored One! I have already escaped（the suffering of Samsara）. I now take refuge in the Buddha, the Dharma, and the Sangha. May the World-Honored One grant me the Upasaka（layman） precepts. From today onwards, until the end of my life, I will take refuge in the Three Jewels with pure faith.' At that time, the Brahman rose from his seat, adjusted his clothes, put his palms together and bowed to the Buddha, and then said to the Buddha: 'If the World-Honored One allows, I will erect this pillar of cow-head Chandana, so that everyone will know about this.' The Buddha said: 'Brahman! Do as you please.'

時婆羅門將栴檀柱，于寂靜處，以種種供具建立其柱，因此復致齋會。復有餘婆羅門居士等，為求福樂，故於柱上結吉祥草，以因陀羅婆羅門致立齋會，故名因陀羅會日。若時世尊現大神通，是時外道無色退去，天人歡喜、善人悅樂，外道迸散，投于邊地或於婆羅門近事而住。

於時世尊游憍薩羅人間行，往婆羅門聚落。時諸異道聞沙門喬答摩來，聞已匆忙往詣婆羅門居士族姓家。到已，便作是語：「愿言增福增福。我辭去。」彼諸人曰：「聖者！何故而去？」答言：「我等以見汝等富足，我不喜見汝敗散，所以且去。」諸人問曰：「聖者！我等有何敗散？」「汝等當知，喬答摩沙門與千二百人隨從漸來，皆雨刀雹，無量無數有子婦人悉令無子。」諸人報言：「聖者！若實如是，應合住此，與我相助。豈合捨去？此是不善，我等決定壞滅。」外道答言：「汝等共我立契，然可住此，汝等可害喬答摩沙門。」諸人言曰：「我等當害。」即各執刀杖弓箭，擐甲而出於衢路間。時釋種中有一老人，見彼諸人便即問曰：「汝等欲詣何處？」彼即答言：「為害怨故。」又問：「誰是汝怨？」彼即答言：「喬答摩沙門是也。」老人報曰：「世尊大師若是汝怨，更有何人為汝親友？汝等可回。」彼諸人等皆不肯回。是時老人便

【現代漢語翻譯】現代漢語譯本當時，婆羅門拿來栴檀木柱，在寂靜的地方，用各種供品建立起這根柱子，因此又舉行齋會。還有其他的婆羅門居士等，爲了祈求福樂，所以在柱子上繫上吉祥草，因為因陀羅（Indra，帝釋天）婆羅門主持設立齋會，所以叫做因陀羅會日。如果世尊（Bhagavan，佛陀）顯現大神力，這時外道（Tirthika，指佛教以外的宗教修行者）會無聲無息地退去，天人和歡喜，善人也快樂，外道四處逃散，投奔到邊遠地區或者住在婆羅門近處。

當時，世尊在憍薩羅（Kosala，古印度十六雄國之一）地區遊行，前往婆羅門聚落。當時，各種外道聽到沙門喬答摩（Śrāmaṇa Gautama，釋迦牟尼佛）來了，聽到后匆忙前往婆羅門居士的家族。到達后，便說：『愿你們增福增福。我告辭了。』那些人說：『聖者！為什麼要離開？』他們回答說：『我們看到你們富足，我不喜歡看到你們敗落，所以暫且離開。』那些人問道：『聖者！我們有什麼敗落？』『你們應當知道，喬答摩沙門帶著一千二百人跟隨，漸漸到來，他們會降下刀雹，讓無數有兒子的婦人都失去兒子。』那些人回報說：『聖者！如果真是這樣，應該一起住在這裡，幫助我們。怎麼能捨棄我們離開呢？這是不好的，我們肯定會壞滅。』外道回答說：『你們和我立下契約，才可以住在這裡，你們可以殺害喬答摩沙門。』那些人說：『我們應當殺害。』隨即各自拿著刀杖弓箭，穿上鎧甲，走上街頭。當時，釋迦族（Śākya，釋迦牟尼佛所在的種族）中有一位老人，看到那些人便問：『你們想去哪裡？』他們回答說：『爲了殺害仇人。』又問：『誰是你們的仇人？』他們回答說：『喬答摩沙門就是。』老人說：『世尊大師如果是你們的仇人，還有什麼人是你們的親友？你們可以回去。』那些人都不肯回去。當時老人便

【English Translation】 English version At that time, the Brahmins brought a sandalwood pillar and erected it in a quiet place with various offerings, and therefore held a vegetarian feast. Furthermore, other Brahmin householders, seeking blessings and happiness, tied auspicious grass to the pillar. Because the Indra (Indra, Lord of the Gods) Brahmin presided over the establishment of the vegetarian feast, it was called Indra Assembly Day. If the Bhagavan (Bhagavan, the Buddha) manifested great supernatural powers, then the Tirthikas (Tirthika, non-Buddhist religious practitioners) would retreat silently, the Devas (Deva, gods) and humans would rejoice, the virtuous would be delighted, and the Tirthikas would scatter, taking refuge in remote areas or residing near Brahmins.

At that time, the Bhagavan was traveling in the Kosala (Kosala, one of the sixteen ancient Indian kingdoms) region, going to a Brahmin settlement. When the various heretics heard that the Śrāmaṇa Gautama (Śrāmaṇa Gautama, Shakyamuni Buddha) was coming, they hurriedly went to the families of Brahmin householders. Upon arriving, they said, 'May you have increasing blessings and happiness. I bid you farewell.' Those people said, 'Holy ones! Why are you leaving?' They replied, 'We see that you are prosperous, and we do not wish to see your downfall, so we are leaving for now.' Those people asked, 'Holy ones! What downfall will we have?' 'You should know that the Śrāmaṇa Gautama is gradually coming with twelve hundred followers, and they will rain down hail of knives, causing countless women with sons to lose their sons.' Those people replied, 'Holy ones! If that is really the case, you should stay here with us and help us. How can you abandon us and leave? This is not good, we will surely be destroyed.' The heretics replied, 'You can only stay here if you make a pact with me, and you can kill the Śrāmaṇa Gautama.' Those people said, 'We shall kill him.' Immediately, they each took up swords, staffs, bows, and arrows, put on armor, and went out into the streets. At that time, an old man from the Śākya (Śākya, the clan of Shakyamuni Buddha) clan saw those people and asked, 'Where do you want to go?' They replied, 'To kill the enemy.' He asked again, 'Who is your enemy?' They replied, 'The Śrāmaṇa Gautama is.' The old man said, 'If the Bhagavan Master is your enemy, who else is your friend? You can go back.' Those people refused to go back. At that time, the old man then

作是念：「此等之輩，不以說法而能調伏，應設種種威力，可令押伏。」是時老人便即入村，四邊放火，燒其聚落。村內諸人並皆號叫。害佛人等既聞叫聲，並皆驚忙，共相謂曰：「喬答摩沙門，去此既遠，今乃現有極大損失，聚落被燒；應可卻回，且救其火。」彼等既回，救火不得，須臾之間世尊便至，問諸人曰：「何為驚忙？」諸人答言：「今被火燒，不能救得。」佛便報曰：「我今為汝，滅卻其火。」諸人白言：「唯愿世尊，為我滅火。」是時如來言語才訖，佛威力故其火併滅。時諸人等皆生信心，而白佛言：「世尊！今者何故得來？」佛即報言：「利益汝等，而來至此。」爾時世尊知諸人等心之意樂隨眠自性，即為說法，令證四諦，如上所說，無始時來積集煩惱薩迦耶見山，以智金剛杵摧破耶山，令諸人等皆悉證得預流聖果。時諸苾芻咸皆有疑，請世尊曰：「唯有如來能斷疑惑。」諸苾芻等白言：「世尊！觀此老釋種，以貪親愛，遂燒聚落。由此業故，獲罪無量。」

爾時世尊告諸苾芻：「非但今生為貪愛故，燒此村落。已於過去無量多生為貪愛故，已燒聚落。汝等諦聽！諦聽！善思念之。吾當為汝，分別解說。于往昔時有一聚落，有五百獼猴居住，所有苗稼被諸獼猴皆悉損壞。聚落諸人集會議論，作

【現代漢語翻譯】現代漢語譯本他這樣想：『這些人，不能用說法來調伏，應該施展種種威力，或許可以讓他們屈服。』當時，老人便立即進入村莊，四面放火，焚燒他們的村落。村裡的人都號叫起來。那些加害佛陀的人聽到叫聲，都驚慌起來，互相說道：『喬答摩（Gautama，釋迦牟尼的姓）沙門（Śrāmaṇa，出家修道者）離開這裡已經很遠了，現在卻有極大的損失，村落被燒燬；應該回去，先救火。』他們回去后，卻無法救火，一會兒世尊（Bhagavan，佛的稱號）便到了，問眾人說：『為何如此驚慌？』眾人回答說：『現在被火燒，無法救得了。』佛便說：『我現在為你們，熄滅這場火。』眾人說道：『唯愿世尊，為我們滅火。』當時如來說完話，憑藉佛的威力，火便熄滅了。當時眾人等都生起信心，對佛說：『世尊！現在為何來到這裡？』佛便回答說：『爲了利益你們，我才來到這裡。』那時世尊知道眾人等心中的意樂、隨眠（anuśaya，煩惱的潛在狀態）和自性，便為他們說法，讓他們證得四諦（catvāri-ārya-satyāni，佛教的基本教義），如上面所說，從無始以來積聚的煩惱和薩迦耶見（satkāya-dṛṣṭi，我見）之山，用智慧金剛杵摧毀這座山，讓眾人等都證得預流果（srota-āpanna，佛教四果位中的第一個果位）。當時眾比丘（bhikṣu，出家男子）都心存疑惑，請問世尊說：『只有如來（tathāgata，佛的稱號）才能斷除疑惑。』眾比丘等說道：『世尊！看這位老釋種（Śākya，釋迦族），因為貪愛親情，就焚燒村落。因為這個業（karma，行為），獲罪無量。』當時世尊告訴眾比丘：『不只是今生因為貪愛的緣故，焚燒這個村落。過去無量世也因為貪愛的緣故，焚燒過村落。你們仔細聽！仔細聽！好好思考。我將為你們，分別解說。在過去的時候有一個村落，有五百隻獼猴居住，所有的莊稼都被這些獼猴破壞了。村落里的人**議論，作

【English Translation】 English version He thought, 'These people cannot be subdued by preaching. I should use various powers to make them submit.' At that time, the old man immediately entered the village and set fire to all sides, burning their settlements. The people in the village all cried out. Those who harmed the Buddha, upon hearing the cries, were alarmed and said to each other, 'Gautama (Śrāmaṇa), the Śrāmaṇa, is far away from here, yet now there is great loss, the settlements are being burned; we should return and put out the fire first.' After they returned, they could not put out the fire. In a short while, the Bhagavan arrived and asked the people, 'Why are you so alarmed?' The people replied, 'Now we are being burned by the fire and cannot put it out.' The Buddha then said, 'I will now extinguish the fire for you.' The people said, 'We wish that the Bhagavan would extinguish the fire for us.' At that moment, as soon as the Tathāgata spoke, the fire was extinguished by the power of the Buddha. At that time, all the people developed faith and said to the Buddha, 'Bhagavan! Why have you come here now?' The Buddha replied, 'I have come here to benefit you.' At that time, the Bhagavan knew the intentions, latent tendencies (anuśaya), and nature of the people, and preached the Dharma to them, enabling them to realize the Four Noble Truths (catvāri-ārya-satyāni), as mentioned above. From beginningless time, the mountain of accumulated afflictions and the view of self (satkāya-dṛṣṭi) was shattered by the vajra (diamond) club of wisdom, enabling all the people to attain the fruit of stream-entry (srota-āpanna). At that time, all the bhikṣus (monks) had doubts and asked the Bhagavan, 'Only the Tathāgata can dispel doubts.' The bhikṣus said, 'Bhagavan! Look at this old Śākya, who burned the settlements out of greed and affection. Because of this karma, he has incurred immeasurable sins.' At that time, the Bhagavan told the bhikṣus, 'It is not only in this life that he burned this settlement out of greed. In countless past lives, he has also burned settlements out of greed. Listen carefully! Listen carefully! Think carefully about it. I will explain it to you in detail. In the past, there was a settlement where five hundred monkeys lived, and all the crops were destroyed by these monkeys. The people in the settlement discussed and made

何方計而息此災？其中有人而出言曰：『要須總殺，方息此災。』又有人言：『云何能殺？』彼即答言：『聚落四邊一切樹木，皆悉伐卻，留一柿樹，四邊安棘。其柿既熟，諸獼猴等並集樹上欲食其果，當可殺之。』是時諸人遂伐其樹悉皆並盡，唯留一樹，四邊安棘，當留一人常令看守，待諸獼猴悉上樹已，可報眾知。諸獼猴中有一獼猴，告獼猴王曰：『有柿今熟，應可共往而取食之。』是時獼猴總集柿樹。諸人知已，悉持刀杖共集樹下欲伐其樹。彼諸獼猴心懷怕懼，傅枝來往。其獼猴王元無憂懼，坦然食果。諸獼猴等白其王曰：『今遭厄難，如何食果，一無驚怖？』時獼猴王而說頌言：

「『凡人多事者，　　障礙自然生；　　樹大卒難斫，　　汝須無畏食。』

「時獼猴群中有一小獼猴子，在於聚落先被拘繫，拓頰憂愁。時有獼猴既見憂愁，遂便慰問同類曰：『何故憂愁，拓頰而住？』彼便答曰：『善友當知，何得不愁？此聚落人，欲殺我等諸眷屬故，何得不愁？』又復問曰：『汝今何不努力？』小獼猴答曰：『今被拘繫，如何努力？』眾復報言：『我今解放。』時彼被系獼猴既得放已，于聚落內遂放其火，周遍而燒。聚落人眾發大鬧聲，其斫樹人既聞叫聲，悉皆驚怖，共相語曰：『此獼猴等離我遙遠

【現代漢語翻譯】現代漢語譯本：『用什麼計策才能平息這場災難？』其中有人站出來說：『必須全部殺掉，才能平息這場災難。』又有人問：『怎麼才能殺掉它們呢？』那人回答說：『把村落四周所有的樹木都砍掉，只留下一棵柿子樹，在四周佈滿荊棘。等柿子成熟后，獼猴們都聚集到樹上想吃果子的時候，就可以殺掉它們。』當時，人們就砍掉了所有的樹木，只留下一棵柿子樹，在四周佈滿荊棘，並留一個人 постоянно看守，等待獼猴們都上樹后，就通知大家。獼猴群中有一隻獼猴，告訴獼猴王說：『現在柿子成熟了，應該一起去採摘食用。』當時，獼猴們都聚集到柿子樹上。人們知道后，都拿著刀杖聚集到樹下，想要砍伐樹木。那些獼猴們心懷恐懼，在樹枝間來回跳躍。只有獼猴王沒有絲毫憂慮和恐懼， спокойно地吃著果子。獼猴們對猴王說：『現在面臨危難，您怎麼還能 спокойно地吃果子，一點也不害怕呢？』當時，獼猴王說了這樣一首偈頌：『凡是喜歡多事的人，自然會遇到障礙；大樹一下子難以砍倒，你們 нужно спокойно地吃。』當時，獼猴群中有一隻小獼猴， ранее被拘禁在村落里，它用手托著臉頰，非常憂愁。當時，有一隻獼猴看到它憂愁的樣子，就安慰同伴說：『你為什麼這麼憂愁，用手托著臉頰呢？』那隻小獼猴回答說：『好朋友，你應該知道，我怎麼能不憂愁呢？這個村落的人，想要殺掉我們所有的眷屬，我怎麼能不憂愁呢？』另一隻獼猴又問：『你現在為什麼不努力逃脫呢？』小獼猴回答說：『我現在被拘禁著，怎麼努力逃脫呢？』大家又對它說：『我們現在就放你走。』當時，那隻被拘禁的獼猴被釋放后，就在村落里放火，到處燃燒。村落里的人們發出巨大的叫喊聲，那些砍樹的人聽到叫喊聲后，都非常驚恐，互相說道：『這些獼猴離我們很遠…』

【English Translation】 English version: 『What plan can quell this disaster?』 Among them, someone came forward and said, 『It is necessary to kill them all to quell this disaster.』 Another person asked, 『How can we kill them?』 That person replied, 『Cut down all the trees around the village, leaving only one persimmon tree, and surround it with thorns. When the persimmons are ripe, and the monkeys gather on the tree to eat the fruit, we can kill them.』 At that time, the people cut down all the trees, leaving only one tree, surrounded by thorns, and assigned a person to constantly watch, waiting for the monkeys to climb the tree, then notify everyone. Among the monkeys, one monkey told the monkey king, 『Now the persimmons are ripe, we should go together to pick and eat them.』 At that time, the monkeys all gathered on the persimmon tree. When the people knew, they all gathered under the tree with knives and sticks, wanting to cut down the tree. Those monkeys were frightened, jumping back and forth between the branches. Only the monkey king had no worries or fears, calmly eating the fruit. The monkeys said to the monkey king, 『Now we are facing danger, how can you calmly eat the fruit without any fear?』 At that time, the monkey king spoke this verse: 『Those who are fond of meddling, naturally encounter obstacles; a large tree is difficult to cut down all at once, you need to eat calmly.』 At that time, there was a small monkey in the group, previously imprisoned in the village, who was holding his cheek in sorrow. At that time, one monkey saw his sorrowful appearance and comforted his companion, saying, 『Why are you so sad, holding your cheek?』 The little monkey replied, 『Good friend, you should know, how can I not be sad? The people of this village want to kill all our relatives, how can I not be sad?』 Another monkey asked, 『Why don't you try to escape now?』 The little monkey replied, 『I am imprisoned now, how can I try to escape?』 Everyone then said to him, 『We will release you now.』 At that time, the imprisoned monkey, after being released, set fire in the village, burning everywhere. The people in the village made loud cries, and those who were cutting down the trees, hearing the cries, were all terrified, saying to each other, 『These monkeys are far away from us…』

，未能為害。既有火災，應可且去。』為救火故，皆走奔村。彼眾獼猴悉皆下樹，免難而去。」佛告諸苾芻：「汝等勿作異念，往昔小獼猴者，今此釋迦老人是。非但今生為愛親屬，燒其聚落；已於過去，亦為愛親屬故，焚燒聚落。」

爾時世尊行至迦羅城，于迦羅城中，前已廣說《四佛坐緣》訖。

爾時世尊又至盧醯德迦城，住于象力藥叉宮內，是時藥叉巡諸藥叉眾中撿挍。時象力藥叉聞世尊入城、住於我宮，即詣佛所，到已頂禮世尊雙足，坐於一面。世尊見藥叉坐已，為宣說法要，示教利喜，余如上說。是時象力藥叉從坐而起，整理衣服，頂禮世尊，合掌白言：「唯愿如來受我微請，今夜住我宮中。」爾時世尊默然受請。時象力藥叉知佛受已，便於宮內為世尊造五百寺，一一寺內各造五百大床小床，及諸敷具、帷幕帳蓋。既修造已，請佛世尊及苾芻眾受其供養。於時世尊及諸苾芻受其請已，時象力藥叉有一親友藥叉名屈底迦，在迦濕彌羅國，時象力藥叉遣使往報：「我今請佛及苾芻眾，汝之北地所有果子應可送來。」時象力藥叉發遣使已，即于其夜，備辦飲食，並五百寺內，灑掃敷座安置凈水，命執事人，令知次第。時屈底迦藥叉既奉信，盛滿䒰篋葡萄等果，令諸藥叉負送至寺地邊，積聚安置。諸苾

【現代漢語翻譯】現代漢語譯本：未能造成傷害。既然發生了火災，應該可以離開了。』爲了救火的緣故，大家都跑向村莊。那些獼猴全都下了樹，躲避災難離開了。」佛告訴各位比丘：『你們不要有其他的想法，過去的小獼猴，就是現在的釋迦老人。不只是今生爲了愛護親屬，燒燬了他們的村落；在過去世，也因為愛護親屬的緣故，焚燒了村落。』

當時，世尊走到迦羅城，在迦羅城中，之前已經廣泛地宣說了《四佛坐緣》完畢。

當時，世尊又到了盧醯德迦城，住在象力藥叉的宮殿內，當時藥叉正在巡視各個藥叉眾並進行檢查。當時象力藥叉聽說世尊進入城中，住在他的宮殿里，就前往佛陀所在的地方，到達后頂禮世尊的雙足，坐在一旁。世尊看到藥叉坐下後，為他宣講佛法要義，開示教導，使他受益，其餘的如前所述。當時象力藥叉從座位上站起來，整理衣服，頂禮世尊，合掌說道：『唯愿如來接受我微薄的邀請，今晚住在我的宮殿中。』當時世尊默然接受了邀請。當時象力藥叉知道佛陀接受了邀請，就在宮殿內為世尊建造了五百座寺廟，每一座寺廟內都建造了五百張大床小床，以及各種鋪設用具、帷幕帳蓋。建造完畢后，邀請佛陀世尊以及比丘眾接受他的供養。當時世尊以及各位比丘接受了他的邀請后，當時象力藥叉有一位親友藥叉名叫屈底迦（Kuttika），在迦濕彌羅國（Kashmir），當時象力藥叉派遣使者前去告知：『我現在邀請了佛陀以及比丘眾，你那裡北方的所有果子應該可以送來。』當時象力藥叉派遣使者后，就在當天晚上，準備了飲食，並且在五百座寺廟內，灑掃鋪設座位，安置凈水，命令執事的人，讓他們知道順序。當時屈底迦（Kuttika）藥叉接到信后，盛滿了䒰篋（bamboo baskets）葡萄等水果，讓各位藥叉揹著送到寺廟的邊上，堆積安置。各位比丘

【English Translation】 English version: 'It failed to cause harm. Now that there's a fire, we should leave.' To put out the fire, everyone ran towards the village. All the monkeys came down from the trees and escaped the disaster." The Buddha told the Bhikshus: "Do not have other thoughts. The little monkey of the past is now the old Shakya. Not only in this life did he burn down their village out of love for his relatives; in the past, he also burned down villages out of love for his relatives."

At that time, the World Honored One traveled to Kalasha City. In Kalasha City, he had already extensively preached the 'Four Buddhas' Seating Arrangement' in the past.

At that time, the World Honored One also arrived at Rohitaka City, residing in the palace of the Yaksha Elephant Strength (Hastibala Yaksha). At that time, the Yaksha was inspecting the various Yaksha assemblies. When the Yaksha Elephant Strength (Hastibala Yaksha) heard that the World Honored One had entered the city and was residing in his palace, he went to where the Buddha was. Having arrived, he bowed at the feet of the World Honored One and sat to one side. When the World Honored One saw the Yaksha seated, he proclaimed the essentials of the Dharma, instructing and benefiting him, the rest as described above. At that time, the Yaksha Elephant Strength (Hastibala Yaksha) arose from his seat, arranged his clothes, bowed to the World Honored One, and, joining his palms, said: 'May the Tathagata accept my humble invitation and stay in my palace tonight.' At that time, the World Honored One silently accepted the invitation. When the Yaksha Elephant Strength (Hastibala Yaksha) knew that the Buddha had accepted, he built five hundred monasteries within the palace for the World Honored One, each monastery containing five hundred large and small beds, as well as various furnishings, curtains, and canopies. Having completed the construction, he invited the Buddha, the World Honored One, and the assembly of Bhikshus to receive his offerings. At that time, after the World Honored One and the Bhikshus accepted his invitation, the Yaksha Elephant Strength (Hastibala Yaksha) had a close friend Yaksha named Kuttika (Kuttika), who was in the country of Kashmir (Kashmir). At that time, the Yaksha Elephant Strength (Hastibala Yaksha) sent a messenger to inform him: 'I have now invited the Buddha and the assembly of Bhikshus, and all the fruits from your northern land should be sent here.' At that time, after the Yaksha Elephant Strength (Hastibala Yaksha) sent the messenger, he prepared food and drink that very night, and within the five hundred monasteries, he swept and arranged the seats, placed clean water, and ordered the attendants to know the order. At that time, the Yaksha Kuttika (Kuttika), having received the message, filled bamboo baskets (bamboo baskets) with grapes and other fruits, and had the various Yakshas carry them to the edge of the monastery, where they were piled up and arranged. The Bhikshus

芻等既見果子，悉皆不識，請問世尊：「此是何果？如何服之？」時佛答言：「北方果子名曰葡萄，以火作凈，當可食之。」時諸苾芻受得果子，一一作凈，遂延時節。佛見便訶：「不應如是一一作凈，應于果聚，取一火炭，三處凈之。」是時象力藥叉，以種種飲食，一一自手奉授世尊及苾芻等，廣如上說。大眾食已，時象力藥叉取一小座，于如來前端坐聽法。世尊為彼藥叉說微妙法，示教利喜，即從座起。於時葡萄食訖，由尚多殘，佛言：「應可押取葡萄汁。」煎汁不熟，遂便抒出，佛言：「應可熟煎盛貯。供僧伽等非時漿飲。」爾時世尊于住房外既洗足已，便向房中宴坐入定。是時世尊便作是念：「我今於此壽命短時出現於世，涅槃時到，有多調伏事故應可須作。我若共阿難陀苾芻詣北天等國為調伏事，難可得成。今者應可共金剛手藥叉往彼調伏。」爾時世尊以二伽他，命金剛手藥叉曰：

「有念者賢善，　　存念者安寧；　有念者安睡，　　思惟得寂靜。　有念者愿善，　　存念者安寧；　有念者安睡，　　舍離勝負心。」

爾時世尊告金剛手藥叉曰：「汝可共我往北天竺，調伏阿缽羅龍王。」「唯然，世尊。」其金剛手藥叉，共世尊乘空而往。世尊遙見青林，告金剛手藥叉言：「汝見此青林不

【現代漢語翻譯】現代漢語譯本：比丘們看見果子后，都不認識，於是請問世尊：『這是什麼果子？應該如何食用？』當時佛陀回答說：『北方的果子名叫葡萄（Vitis vinifera），用火燒一下使之潔凈，就可以食用了。』當時各位比丘得到果子后，一個個地燒凈，因此耽誤了時間。佛陀看見后便呵斥道：『不應該這樣一個個地燒凈，應該在果子堆上，取一塊火炭，在三個地方燒一下使之潔凈。』當時象力藥叉（Hastibala yaksha），用各種各樣的飲食，一一親自奉獻給世尊和比丘們，詳細情況如前所述。大眾食用完畢，當時象力藥叉取一個小座，在如來面前端坐聽法。世尊為那位藥叉宣說微妙的佛法，開示教導使他心生歡喜，藥叉隨即從座位上起身。這時葡萄吃完后，還剩下很多殘餘，佛陀說：『應該可以榨取葡萄汁。』煎煮葡萄汁不熟，於是便舀出來，佛陀說：『應該好好地煎煮后盛放起來，供給僧團等作為非時漿飲。』當時世尊在住房外洗完腳后，便向房中安坐入定。這時世尊便這樣想：『我如今在這壽命短暫的時間裡出現在世間，涅槃（Nirvana）的時間快到了，有很多調伏的事情應該要做。我如果和阿難陀（Ananda）比丘前往北天等國去調伏，難以成功。現在應該和金剛手藥叉（Vajrapani yaksha）前往那裡調伏。』當時世尊用兩句偈語，命令金剛手藥叉說：『有正念者賢善，存正念者安寧；有正念者安睡，思惟得寂靜。有正念者愿善，存正念者安寧；有正念者安睡，舍離勝負心。』當時世尊告訴金剛手藥叉說：『你可以和我一起前往北天竺（Uttara India），調伏阿缽羅龍王（Apalala Naga-raja）。』『好的，世尊。』金剛手藥叉和世尊乘空而去。世尊遠遠地看見一片青林，告訴金剛手藥叉說：『你看見這片青林了嗎？』

【English Translation】 English version: Having seen the fruits, the Bhikshus (monks) did not recognize them at all, and asked the World-Honored One (Buddha): 'What are these fruits? How should we eat them?' At that time, the Buddha answered: 'The fruits from the north are called grapes (Vitis vinifera). Purify them with fire, and then they can be eaten.' At that time, the Bhikshus, having received the fruits, purified them one by one, thus delaying the time. Seeing this, the Buddha rebuked them: 'You should not purify them one by one like this. You should take a piece of charcoal from the pile of fruits and purify them in three places.' At that time, the Yaksha (a type of spirit) Hastibala (Hastibala yaksha), with various kinds of food and drink, personally offered them to the World-Honored One and the Bhikshus, as described in detail above. After the assembly had eaten, the Yaksha Hastibala took a small seat and sat in front of the Tathagata (Buddha) to listen to the Dharma (teachings). The World-Honored One spoke the subtle Dharma to that Yaksha, instructing and guiding him, causing him to rejoice. The Yaksha then rose from his seat. At this time, after the grapes had been eaten, there were still many remnants left. The Buddha said: 'You should be able to press out grape juice.' The grape juice was not cooked well, so it was ladled out. The Buddha said: 'It should be well-cooked and stored, to be offered to the Sangha (monastic community) as non-seasonal juice to drink.' At that time, the World-Honored One, having washed his feet outside the dwelling, went into the room and sat in meditation. At this time, the World-Honored One thought: 'I now appear in the world for this short period of life, and the time for Nirvana (Nirvana) is approaching. There are many things to be tamed and subdued that should be done. If I go with the Bhikshu Ananda (Ananda) to the northern countries to subdue, it will be difficult to succeed. Now I should go there with the Yaksha Vajrapani (Vajrapani yaksha) to subdue.' At that time, the World-Honored One, with two Gathas (verses), commanded the Yaksha Vajrapani, saying: 'The mindful are virtuous and good, the mindful are peaceful; The mindful sleep peacefully, and attain tranquility through contemplation. The mindful desire good, the mindful are peaceful; The mindful sleep peacefully, abandoning the heart of victory and defeat.' At that time, the World-Honored One said to the Yaksha Vajrapani: 'You may go with me to Uttara India (Northern India) to subdue the Naga-raja Apalala (Apalala Naga-raja).' 'Yes, World-Honored One.' The Yaksha Vajrapani and the World-Honored One went through the air. The World-Honored One saw a green forest from afar and said to the Yaksha Vajrapani: 'Do you see this green forest?'

？」答言：「善逝！已見。」復告曰：「我滅度一百年後，當於此處造僧伽毗訶羅名曰暗林，學奢摩他者為第一處。」爾時世尊遊行，至積集聚落。時彼聚落，有住藥叉名曰覺力，心懷暴惡。此聚落人民恒常祭祀，雖復設祭而恒被損害。時聚落人聞世尊至，往詣佛所，頂禮佛足，退坐一面。爾時世尊為聚落人說微妙法，示教利喜，默然而住。是時聚落人眾從坐而起，頂禮佛足，合掌恭敬，而白佛言：「世尊！此覺力藥叉，于其長夜與我為怨恒常損害，唯愿世尊愍我等故，調伏藥叉。」是時覺力藥叉亦在眾會而坐。爾時佛告覺力藥叉曰，再三而問：「汝今聞不？」時覺力藥叉答言：「我聞。」佛復告曰：「汝今應可速舍噁心。」藥叉答曰：「我今舍惡，更不為害。」是時世尊便令受戒，歸依三寶。時彼藥叉即於此處造立一寺，名曰稱集，諸信心人佈施資具，悉皆充足。寺既成已，世尊便去。是時藥叉隨佛而去，世尊告曰：「汝可回還，守護此處。我今助汝而守護之。我滅度后，以身肩骨留於此地。後有諸人起窣堵波，號為積集窣堵波。」

世尊復至泥德勒迦聚落，復有藥叉名曰法力，世尊便即調伏。是時藥叉同前起寺，名泥德勒迦寺。世尊復至信度河邊，有一舡師，是時世尊示現種種神變而調伏之，證見諦理，並

【現代漢語翻譯】現代漢語譯本：佛陀問道：『你看見了嗎？』他回答說：『善逝（Sugata，如來十號之一，意為善於逝去者）！我已經看見了。』佛陀又告訴他：『我滅度一百年後，應當在這裡建造一座僧伽毗訶羅（Sangharama，僧院），名為暗林，修習奢摩他（Samatha，止觀中的止）的人，這裡將是最好的地方。』當時，世尊來到了積集聚落。這個聚落里住著一個藥叉（Yaksa，守護神）名叫覺力，心懷暴惡。聚落的人民經常祭祀他，但即使祭祀了，也總是受到他的損害。當聚落的人民聽說世尊到來時，便前往佛陀所在之處，頂禮佛足，退到一旁坐下。這時，世尊為聚落的人民宣說了微妙的佛法，開示教導，使他們受益和歡喜，然後默然不語。這時，聚落的人民從座位上站起來，頂禮佛足，合掌恭敬地對佛陀說：『世尊！這個覺力藥叉，長久以來與我們為敵，經常損害我們，希望世尊憐憫我們，調伏這個藥叉。』當時，覺力藥叉也在大眾之中坐著。這時，佛陀告訴覺力藥叉，再三地問他：『你現在聽見了嗎？』覺力藥叉回答說：『我聽見了。』佛陀又告訴他說：『你現在應該趕快捨棄噁心。』藥叉回答說：『我現在捨棄噁心，不再作惡害人。』這時，世尊便為他授戒，使他皈依三寶。當時，這個藥叉就在這裡建造了一座寺廟，名叫稱集，許多有信心的人佈施各種資具，都非常充足。寺廟建成后，世尊便離開了。這時，藥叉跟隨佛陀而去，世尊告訴他說：『你可以回去，守護這裡。我現在幫助你守護這裡。我滅度后，將我的身體和骨骼留在這裡。以後會有其他人建造窣堵波（Stupa，佛塔），稱為積集窣堵波。』世尊又來到了泥德勒迦聚落，那裡又有一個藥叉名叫法力，世尊便立即調伏了他。這時，藥叉像之前一樣建造了一座寺廟，名叫泥德勒迦寺。世尊又來到了信度河邊，那裡有一個船伕，這時世尊示現了種種神通變化來調伏他，使他證悟了真諦，並且...

【English Translation】 English version: The Buddha asked, 'Have you seen it?' He replied, 'Sugata (One of the ten titles of a Tathagata, meaning 'Well-gone' or 'Well-departed')! I have seen it.' The Buddha further told him, 'One hundred years after my Parinirvana (Parinirvana, complete nirvana), a Sangharama (Sangharama, monastery) named Dark Forest should be built here. Those who study Samatha (Samatha, calming meditation) will find this the best place.' At that time, the World Honored One arrived at the settlement of Accumulated Gathering. In that settlement lived a Yaksa (Yaksa, a type of spirit or deity) named Awakening Power, who harbored violent evil. The people of the settlement constantly made offerings to him, but even with offerings, they were always harmed. When the people of the settlement heard that the World Honored One had arrived, they went to where the Buddha was, prostrated themselves at his feet, and sat down to one side. At this time, the World Honored One spoke the subtle Dharma to the people of the settlement, instructing and benefiting them, and then remained silent. Then, the people of the settlement rose from their seats, prostrated themselves at the Buddha's feet, and respectfully said with palms together, 'World Honored One! This Yaksa, Awakening Power, has been our enemy for a long time, constantly harming us. We hope that the World Honored One will have compassion on us and subdue this Yaksa.' At that time, the Yaksa Awakening Power was also sitting in the assembly. Then, the Buddha told the Yaksa Awakening Power, asking him again and again, 'Do you hear me now?' The Yaksa Awakening Power replied, 'I hear you.' The Buddha further told him, 'You should quickly abandon your evil heart now.' The Yaksa replied, 'I now abandon my evil heart and will no longer do evil and harm people.' At this time, the World Honored One then gave him precepts, causing him to take refuge in the Three Jewels. At that time, this Yaksa built a temple there, named Gathering of Praise, and many faithful people donated various supplies, which were all abundant. After the temple was completed, the World Honored One departed. At that time, the Yaksa followed the Buddha, and the World Honored One told him, 'You can return and protect this place. I will now help you protect this place. After my Parinirvana, I will leave my body and bones here. Later, others will build a Stupa (Stupa, a mound-like or hemispherical structure containing relics), called the Accumulated Gathering Stupa.' The World Honored One then arrived at the settlement of Mud-Leap-Ka, where there was another Yaksa named Dharma Power, whom the World Honored One immediately subdued. At that time, the Yaksa built a temple like before, named Mud-Leap-Ka Temple. The World Honored One then arrived at the bank of the Indus River, where there was a boatman. At this time, the World Honored One manifested various miraculous transformations to subdue him, causing him to realize the truth, and...

及調伏鹿疊藥叉。佛以神力，加被藥叉，今留足跡。因此時人共以立號，名為鹿疊藥叉足跡。

爾時世尊復至仙人住處，於此調伏杖灌仙人。於時婆羅門及居士等，共以置立坐臥之處，便即號為杖灌仙人坐臥之處。爾時世尊告金剛手藥叉：「汝可共我詣無稻芉龍王宮中。」「唯然，世尊。」爾時如來與金剛手藥叉到龍王宮中。於時無稻芉龍王既見世尊到于宮裡，便即瞋怒，念起害心，發諸煩惱，上升虛空，降注雹雨，並諸土塊。於時世尊知龍瞋怒，便即運想入慈心定。既入定已，所注土雹，于如來上變為沉檀多摩羅末香等，如雲而下。時龍既見不害世尊，便即放輪及諸兵器；尋即化為四色蓮華，空中而下。是時無稻芉龍王遂放煙云；爾時如來以神通力，亦放煙云。於時龍王貢高狂慢因斯除息，遂便入宮，止息而住。爾時世尊便作是念：「由二種因能得降伏一切惡龍：或令怕懼、或令瞋怒。然此龍王合受怕懼。」作是念已，告金剛手藥叉曰：「汝可惱觸此惡龍王。」爾時藥叉受如來教，以金剛杵擊破山峰，其山既倒壓半龍池。是時龍王憂愁怕懼，即欲逃竄。爾時世尊入火界定，令其十方悉皆火聚。是時龍王逃走無路，唯世尊足立之處寂靜清涼。是時龍王詣世尊所，頂禮雙足，而白佛言：「世尊！何故惱亂於我？」

【現代漢語翻譯】現代漢語譯本：以及調伏了鹿疊藥叉（Yaksa Ludie）。佛陀以神通之力加持藥叉，如今還留有足跡。因此當時的人們共同立號，稱之為鹿疊藥叉足跡。

當時，世尊又來到仙人居住的地方，在這裡調伏了杖灌仙人（Xianzhang Guanguan）。當時婆羅門和居士們共同設定了仙人的坐臥之處，就稱之為杖灌仙人坐臥之處。當時，世尊告訴金剛手藥叉（Vajrapani Yaksa）: 『你可以和我一起去無稻芉龍王（Anavatapta Dragon King）的宮殿中。』『是的，世尊。』當時，如來與金剛手藥叉到達龍王宮中。當時，無稻芉龍王見到世尊來到宮殿里，便立即嗔怒，心生害意，發起各種煩惱，升到空中，降下冰雹和土塊。當時，世尊知道龍王嗔怒，便立即運用意念進入慈心禪定。進入禪定后，所降下的土塊冰雹，在如來身上都變成了沉香、檀香、多摩羅末香等，像云一樣降落下來。當時龍王見到不能傷害世尊，便立即放下輪和各種兵器；隨即變化成四色蓮花，從空中降落下來。這時，無稻芉龍王又放出煙雲；當時，如來也以神通力放出煙雲。當時，龍王貢高我慢的心因此消除，於是進入宮殿，止息而住。當時，世尊便這樣想：『通過兩種原因可以降伏一切惡龍：或者使它們害怕，或者使它們嗔怒。然而，這個龍王應該接受害怕。』這樣想著，告訴金剛手藥叉說：『你可以惱亂觸怒這個惡龍王。』當時，藥叉接受如來的教導，用金剛杵擊破山峰，山峰倒塌壓住了半個龍池。這時，龍王憂愁害怕，就想逃竄。當時，世尊進入火界定，使十方都變成火聚。這時，龍王逃走無路，只有世尊站立的地方寂靜清涼。這時，龍王來到世尊處，頂禮雙足，對佛說：『世尊！為什麼要惱亂我？』

【English Translation】 English version: And subdued Yaksa Ludie (Yaksa Ludie). The Buddha, with his divine power, blessed the Yaksa, and now footprints remain. Therefore, the people at that time jointly established the name, calling it the Footprints of Yaksa Ludie.

At that time, the World Honored One also came to the place where the hermit lived, and subdued Hermit Zhang Guan (Hermit Zhang Guan). At that time, the Brahmins and lay people jointly set up a place for the hermit to sit and lie down, and it was called the Sitting and Lying Place of Hermit Zhang Guan. At that time, the World Honored One said to Vajrapani Yaksa (Vajrapani Yaksa): 'You can go with me to the palace of Anavatapta Dragon King (Anavatapta Dragon King).' 'Yes, World Honored One.' At that time, the Tathagata and Vajrapani Yaksa arrived at the Dragon King's palace. At that time, when the Anavatapta Dragon King saw the World Honored One arriving at the palace, he immediately became angry, harbored harmful intentions, aroused various afflictions, ascended into the sky, and rained down hail and clods of earth. At that time, the World Honored One knew that the dragon was angry, and immediately used his mind to enter the Samadhi of Loving-kindness. After entering Samadhi, the clods of earth and hail that were poured down turned into agarwood, sandalwood, Tamala incense, etc., like clouds falling on the Tathagata. At that time, when the dragon saw that he could not harm the World Honored One, he immediately put down the wheels and various weapons; then he transformed into four-colored lotus flowers, descending from the sky. At this time, the Anavatapta Dragon King released smoke and clouds; at that time, the Tathagata also released smoke and clouds with his supernatural power. At that time, the Dragon King's arrogance and pride were thus eliminated, and then he entered the palace and stopped to rest. At that time, the World Honored One then thought: 'Through two causes one can subdue all evil dragons: either by making them afraid, or by making them angry. However, this Dragon King should accept fear.' Thinking this way, he said to Vajrapani Yaksa: 'You can annoy and offend this evil Dragon King.' At that time, the Yaksa received the Tathagata's teaching and broke the mountain peak with a vajra, and the mountain collapsed and crushed half of the dragon pool. At this time, the Dragon King was worried and afraid, and wanted to escape. At that time, the World Honored One entered the Fire Element Samadhi, causing all ten directions to become a gathering of fire. At this time, the Dragon King had no way to escape, only the place where the World Honored One stood was quiet and cool. At this time, the Dragon King went to the World Honored One, prostrated at his feet, and said to the Buddha: 'World Honored One! Why do you disturb me?'

佛即答言：「我是法王，豈得惱汝？我若不獲如此勝慈，早已滅沒，唯留空名。」爾時世尊以千輻輪輞縵吉祥無畏之手摩龍王頂，便即告言：「賢首！當知汝由清凈飲食供養聲聞，並施賢瓶，盛滿凈水，合於三十三天中生；由邪愿故，受傍生身，害諸眾生而自活命，此身滅后，當墮地獄。」時彼龍王便即白言：「唯愿世尊示我所作。」佛告龍王：「汝於我所，歸依三寶，受清凈戒，住摩揭陀一切人眾宜施無畏。」時彼龍王白佛言：「世尊！我今受清凈戒。」時龍妻子並諸眷屬，合掌頂禮，而白佛言：「世尊！我等亦愿歸依三寶，受清凈戒。」無稻芉龍王復白佛言：「我等諸龍，多有怨害。又有龍王名箭，唯愿世尊與受凈戒，令發慈心。」爾時世尊與諸龍等，受清凈戒，歸依三寶。時執金剛手菩薩見無稻芉龍王，及諸眷屬，皆悉調伏，歸依三寶，受清凈戒，歡喜踴躍。

時世尊調伏無稻芉龍王六萬眷屬已，從座而去。世尊遙見綠色樹林，便告金剛手曰：「汝見彼林不？」白言：「我今已見。」佛言：「金剛手！此迦濕彌羅國境，我滅度后百年中，當有苾芻弟子。彼苾芻當調伏虎嚕荼毒龍已，即從龍乞一跏趺安坐之處。以方便故，遍此國土，流傳正法。順毗缽舍那者，坐臥處中，最為第一。其國境內，當有六萬六百

【現代漢語翻譯】現代漢語譯本佛陀回答說：『我是法王，怎麼會惱怒你呢？我如果不能獲得如此殊勝的慈悲，早就滅度了，只留下一個空名。』當時，世尊用具有千輻輪輞紋、吉祥無畏的手，摩娑龍王的頭頂，然後告訴他說：『賢首（龍王的名字）！你應該知道，你因為清凈飲食供養聲聞（聽聞佛法的人），並佈施賢瓶，盛滿凈水，所以才能在三十三天（佛教的欲界天之一）中出生；又因為邪惡的願望，所以才受傍生（畜生）之身，殘害眾生來維持生命，此身滅亡后，應當墮入地獄。』當時，那位龍王立刻稟告說：『唯愿世尊指示我應該怎麼做。』佛陀告訴龍王：『你應當在我這裡，歸依三寶（佛、法、僧），受持清凈戒律，在摩揭陀（古印度國名）的一切人眾中施行無畏佈施。』當時，那位龍王稟告佛陀說：『世尊！我現在就受持清凈戒律。』當時，龍王的妻子和所有眷屬，合掌頂禮，稟告佛陀說：『世尊！我們也願意歸依三寶，受持清凈戒律。』無稻芉（龍王的名字）龍王又稟告佛陀說：『我們這些龍，多有互相怨恨殘害的。又有一位龍王名叫箭（龍王的名字），唯愿世尊為他授受清凈戒律，使他發起慈悲心。』當時，世尊為眾龍等授受清凈戒律，使他們歸依三寶。當時，執金剛手菩薩（佛教護法神）看到無稻芉龍王以及他的所有眷屬，都被調伏，歸依三寶，受持清凈戒律，歡喜踴躍。當時世尊調伏無稻芉龍王的六萬眷屬之後，從座位上離開。世尊遙遙望見一片綠色的樹林，便告訴金剛手說：『你看見那片樹林了嗎？』金剛手回答說：『我現在已經看見了。』佛陀說：『金剛手！這裡是迦濕彌羅國（古印度國名）的邊境，我滅度后一百年中，將會有比丘（出家修行的男子）弟子。那位比丘將調伏虎嚕茶（毒龍的名字）毒龍之後，就向毒龍乞求一個可以跏趺（佛教的一種坐姿）安坐的地方。因為這種方便的緣故，正法將遍佈這個國家。順應毗缽舍那（內觀）的人，坐臥之處，最為殊勝。這個國家境內，將會有六萬六百……』

【English Translation】 English version The Buddha then replied: 'I am the Dharma King, how could I be angry with you? If I had not attained such supreme compassion, I would have already passed into extinction, leaving only an empty name.' At that time, the World Honored One touched the Dragon King's head with his hand adorned with the auspicious and fearless mark of a thousand-spoked wheel, and then told him: 'Worthy Leader (name of the Dragon King)! You should know that because of your pure food offerings to the Shravakas (those who hear and follow the Buddha's teachings), and your donation of virtuous vases filled with pure water, you were born in the Trayastrimsha Heaven (one of the heavens in the desire realm of Buddhism); but because of your evil vows, you received the body of an animal (a being in the animal realm), harming sentient beings to sustain your life. After this body perishes, you shall fall into hell.' At that time, the Dragon King immediately said: 'May the World Honored One instruct me on what I should do.' The Buddha told the Dragon King: 'You should take refuge in the Three Jewels (Buddha, Dharma, Sangha) with me, uphold the pure precepts, and bestow fearlessness upon all the people in Magadha (an ancient Indian kingdom).' At that time, the Dragon King said to the Buddha: 'World Honored One! I now receive the pure precepts.' At that time, the Dragon King's wife and all his relatives, with their palms joined and bowing their heads, said to the Buddha: 'World Honored One! We also wish to take refuge in the Three Jewels and receive the pure precepts.' The Anavatapta (name of the Dragon King) Dragon King further said to the Buddha: 'We dragons often have mutual resentment and harm. There is also a Dragon King named Arrow (name of the Dragon King). May the World Honored One bestow pure precepts upon him, so that he may develop a compassionate heart.' At that time, the World Honored One bestowed pure precepts upon the dragons and caused them to take refuge in the Three Jewels. At that time, Vajrapani Bodhisattva (a Buddhist protector deity) saw that the Anavatapta Dragon King and all his relatives were subdued, took refuge in the Three Jewels, and received the pure precepts, and he rejoiced and danced with joy. After the World Honored One subdued the sixty thousand relatives of the Anavatapta Dragon King, he departed from his seat. The World Honored One saw a green forest in the distance and said to Vajrapani: 'Do you see that forest?' Vajrapani replied: 'I see it now.' The Buddha said: 'Vajrapani! This is the border of the country of Kashmir (an ancient Indian kingdom). One hundred years after my Parinirvana (passing away), there will be Bhikshu (a male monastic) disciples. That Bhikshu, after subduing the Huru-da (name of a poisonous dragon) poisonous dragon, will ask the dragon for a place to sit in the lotus position (a Buddhist sitting posture). Because of this expedient means, the true Dharma will spread throughout this country. Those who follow Vipassana (insight meditation), the place where they sit and lie down is the most excellent. Within the borders of this country, there will be sixty-six thousand six hundred...'

六十王聚落。」

爾時世尊又到足爐聚落已，調伏仙人，及不發作藥叉，並諸眷屬；于揵陀聚落，調伏女藥叉，及其眷屬。

世尊復到稻穀樓閣城，於此城中化勝軍王母，令住四諦已。世尊復到乃理逸多城，於此城中有一陶師，倚是工巧以自貢高，所作之器，于其輪上待器干已，然後方下。爾時世尊知調伏時至，自化為一陶師，共彼陶師，自相謂言：「器皿何似從輪而下？」陶師答言：「幹成而下。」化人報曰：「我亦幹成而下，汝共我同。然我有異術，獨能輪上成熟將下。」陶師答言：「汝技過我。」化人報曰：「非直輪上出成熟器，亦能更出七寶諸器。」陶師見已，即便信伏。於時世尊攝化陶師，而複本身，說微妙法，令其眷屬住四真諦。

爾時世尊次至綠莎城，于其城中為步多藥叉及其眷屬說微妙法，歸依三寶，令住禁戒。于護積城中，調伏牧牛人，及蘇遮龍王。世尊次至增喜城，於此城中，王名天有，及其眷屬，令住實諦。複次調伏栴荼梨七子，並護池藥叉，並諸眷屬。于彼城側，有一大池，阿濕縛迦及布捺婆素，於此池中俱受龍身。十二年後即便出現，心懷瞋怒而自念言：「世尊不為我等說法，而令我等今墮惡趣受此龍身，我等應毀壞彼教。」

爾時世尊便作是念：「此二毒龍，

【現代漢語翻譯】現代漢語譯本：

『六十王聚落』（由六十位國王統治的村落）。當時，世尊又來到足爐聚落，調伏了仙人，以及不發作藥叉（一種神），和他們的眷屬；在揵陀聚落，調伏了女藥叉，和她的眷屬。世尊又來到稻穀樓閣城，在這個城中教化勝軍王的母親，使她安住於四諦（苦、集、滅、道）的真理。世尊又來到乃理逸多城，在這個城中有一位陶師，倚仗他的手藝而自高自大，他製作的器皿，總是在陶輪上等待器皿乾燥后，才取下來。當時世尊知道調伏他的時機已到，就化作一位陶師，與那位陶師互相說道：『器皿應該怎樣從陶輪上取下來？』陶師回答說：『乾燥后取下來。』化人說：『我也是乾燥后取下來，你和我一樣。但我有一種特殊的技藝，能夠獨自在陶輪上使器皿成熟，然後取下來。』陶師回答說：『你的技藝超過了我。』化人說：『不只是能在陶輪上做出成熟的器皿，還能做出七寶（金、銀、琉璃、玻璃、硨磲、赤珠、瑪瑙）等各種珍貴的器皿。』陶師見了，立刻信服了。這時，世尊收起化身，恢復本來的面目，宣說微妙的佛法，使他的眷屬安住於四真諦。當時，世尊依次來到綠莎城，在這個城中為步多藥叉和他的眷屬宣說微妙的佛法，使他們歸依三寶（佛、法、僧），安住于禁戒之中。在護積城中，調伏了牧牛人和蘇遮龍王（龍族的首領）。世尊依次來到增喜城，在這個城中，國王名叫天有，和他的眷屬，使他們安住于真實的道理。又調伏了栴荼梨（身份低賤者）的七個兒子，以及護池藥叉，和他的眷屬。在那座城旁邊，有一個大池塘，阿濕縛迦（馬神）和布捺婆素（星神），在這個池塘中一起承受龍的身軀。十二年後他們將要出現，心中懷著嗔怒，心想：『世尊不為我們說法，卻讓我們墮入惡趣，承受這龍的身軀，我們應該毀壞他的教法。』當時世尊便這樣想：『這兩條毒龍，'

【English Translation】 English version:

'Sixty King Settlement' (a village ruled by sixty kings). At that time, the World Honored One also arrived at the Foot Furnace Settlement, subduing the immortals, as well as the Non-Erupting Yaksha (a type of spirit), and their retinues; in the Ghanda Settlement, he subdued the female Yaksha, and her retinue. The World Honored One also arrived at the Rice Grain Pavilion City, in this city transforming the mother of King Shengjun, causing her to abide in the Four Noble Truths (suffering, accumulation, cessation, path). The World Honored One also arrived at the Nairi Yiduo City, in this city there was a potter, relying on his craftsmanship to be arrogant, the vessels he made, on the wheel waiting for the vessel to dry, and then taking it down. At that time, the World Honored One knew the time to subdue him had arrived, transforming himself into a potter, together with that potter, mutually saying: 'How should vessels be taken down from the wheel?' The potter replied: 'Taken down when dry.' The transformed person replied: 'I also take them down when dry, you and I are the same. However, I have a special skill, able to solely mature them on the wheel and then take them down.' The potter replied: 'Your skill surpasses mine.' The transformed person replied: 'Not only can I produce mature vessels on the wheel, but also produce vessels of the seven treasures (gold, silver, lapis lazuli, crystal, tridacna, red pearl, agate).' The potter, seeing this, immediately believed and submitted. At that time, the World Honored One withdrew the transformed potter, and returned to his original form, speaking subtle Dharma, causing his retinue to abide in the Four Noble Truths. At that time, the World Honored One successively arrived at the Green Meadow City, in that city speaking subtle Dharma for the Bhuta Yaksha and his retinue, causing them to take refuge in the Three Jewels (Buddha, Dharma, Sangha), and abide in the precepts. In the Protecting Accumulation City, he subdued the cowherds and the Suja Dragon King (leader of the dragon clan). The World Honored One successively arrived at the Increasing Joy City, in this city, the king was named Tianyou, and his retinue, causing them to abide in the truth. Furthermore, he subdued the seven sons of the Chandali (a person of low caste), as well as the Protecting Pond Yaksha, and their retinues. Beside that city, there was a large pond, Ashvaka (horse deity) and Punarvasu (star deity), together in this pond receiving the body of a dragon. After twelve years they will appear, harboring anger in their hearts, thinking: 'The World Honored One does not speak Dharma for us, but causes us to fall into evil realms, receiving this dragon body, we should destroy his teachings.' At that time, the World Honored One then thought: 'These two poisonous dragons,'

有大威力，我滅度后，決定必能壞我法教而作灰塵。」作是念已，便往池所，告二龍曰：「《有足經》我為汝說，令汝等知。」二龍白曰：「我等龍身，豈能解了？」作是語已，便即沒水，復作念言：「世尊為我說法，而我亦不能知解。」爾時世尊于其池所，便留其影，龍見佛影，數數出現，常謂世尊猶住於此。復于其處，調伏二夜叉女：一名那利迦、二名那荼達耶。

爾時世尊至軍底城，于其城中有女藥叉名曰軍底，常住此城，心懷暴惡而無畏難，一切人民所生男女常被食啖。然彼城中婆羅門居士等，聞世尊到軍底城側現在其處，諸人聞已，共為集會一時出城，往詣佛所。到已頂禮世尊雙足，退坐一面。於時世尊與婆羅門居士等，為說法要，示教利喜已，乃至如上默然而住。

爾時婆羅門居士等從座而起，整理衣服，於世尊前合掌而白佛言：「唯愿世尊及苾芻眾，明旦食時受我微供。」乃至飯食訖，收衣缽，洗手已，即持金瓶在世尊前，有所求乞而作是言：「世尊！彼諸毒龍及惡藥叉皆已調伏。然此軍底女藥叉，于長夜中而與我等非怨為怨、非仇為仇，我常恩義，彼常怨害，所生孩子皆被侵奪。唯愿世尊哀愍我等，調伏軍底女藥叉。」爾時藥叉亦在會中，於時世尊告女藥叉曰：「汝今聞此諸人語不？」

【現代漢語翻譯】現代漢語譯本：具有大威力的迦葉佛（Kāśyapa Buddha），在我涅槃之後，斷定一定能夠破壞我的佛法教義，使其化為灰塵。』這樣想著，迦葉佛便前往池邊，告訴兩條龍說：『《有足經》我為你們宣說，讓你們知曉。』兩條龍回答說：『我們是龍身，怎麼能夠理解呢？』說完這話，便立即潛入水中，又想道：『世尊為我說法，而我也不能理解。』當時世尊就在那池邊，留下他的身影，龍看見佛的影子，屢次出現，常常認為世尊還住在這裡。又在那裡，調伏了兩個夜叉女：一個名叫那利迦（Nālikā），一個名叫那荼達耶（Nāḍādayā）。當時世尊來到軍底城（Kuṇḍī City），在那城中有一個女藥叉名叫軍底（Kuṇḍī），常住在這城中，心懷暴惡而無所畏懼，所有人民所生的男女常常被她吃掉。然而那城中的婆羅門（Brahmin）、居士等，聽說世尊來到軍底城附近，現在那裡，眾人聽了之後，共同聚集一起出城，前往佛陀所在之處。到達后頂禮世尊雙足，退到一旁坐下。當時世尊為婆羅門、居士等，宣說佛法要義，開示教導，使他們得利益和歡喜，乃至如上面所說，默默地住著。當時婆羅門、居士等從座位上站起來，整理衣服，在世尊面前合掌稟告佛陀說：『唯愿世尊和比丘（bhiksu）僧眾，明天早晨用餐時接受我們微薄的供養。』乃至飯食完畢，收拾衣缽，洗手之後，就拿著金瓶在世尊面前，有所請求而這樣說道：『世尊！那些毒龍和惡夜叉都已經調伏。然而這軍底女藥叉，在漫長的夜晚中，把不應該是仇怨的當作仇怨，不應該是仇敵的當作仇敵，我們常常施以恩義，她常常施以怨害，所生的孩子都被她侵奪。唯愿世尊憐憫我們，調伏軍底女藥叉。』當時藥叉也在此集會中，當時世尊告訴女藥叉說：『你現在聽到這些人的話了嗎？』

【English Translation】 English version: 'Kāśyapa Buddha, possessing great power, after my Parinirvana (extinction), will certainly be able to destroy my Dharma teachings and turn them to dust.' Thinking this, he went to the pond and told the two dragons, 'I will explain the Hastipada Sutra to you, so that you may understand it.' The two dragons replied, 'We are in dragon bodies, how can we understand it?' After saying this, they immediately submerged into the water and thought again, 'The World-Honored One preaches the Dharma for me, but I still cannot understand it.' At that time, the World-Honored One left his shadow at the pond, and the dragons saw the Buddha's shadow appearing repeatedly, always thinking that the World-Honored One was still residing there. Furthermore, at that place, he subdued two Yaksha (a type of spirit) women: one named Nālikā, and the other named Nāḍādayā. At that time, the World-Honored One arrived at Kuṇḍī City. In that city, there was a female Yaksha named Kuṇḍī, who constantly resided in the city, harboring violence and fearlessness. All the children born to the people were often devoured by her. However, the Brahmins (a priestly class) and laypeople in that city heard that the World-Honored One had arrived near Kuṇḍī City and was present there. Upon hearing this, they gathered together and left the city, going to where the Buddha was. Upon arriving, they prostrated themselves at the feet of the World-Honored One and sat to one side. At that time, the World-Honored One preached the Dharma to the Brahmins and laypeople, instructing and benefiting them, and then remained silent as mentioned above. At that time, the Brahmins and laypeople rose from their seats, arranged their robes, and, with palms together, said to the Buddha, 'We beseech the World-Honored One and the Bhikshu (monk) Sangha (community) to accept our humble offerings for the morning meal tomorrow.' After the meal was finished, they collected their robes and bowls, washed their hands, and then held a golden vase before the World-Honored One, making a request and saying, 'World-Honored One! Those poisonous dragons and evil Yakshas have already been subdued. However, this female Yaksha Kuṇḍī, for a long time, treats those who are not enemies as enemies, and those who are not foes as foes. We constantly show kindness, but she constantly inflicts harm, and the children born to us are all taken away by her. We beseech the World-Honored One to have compassion on us and subdue the female Yaksha Kuṇḍī.' At that time, the Yaksha was also present in the assembly. The World-Honored One then said to the female Yaksha, 'Do you now hear what these people are saying?'

藥叉白言：「善逝！而我已聞。」復問女藥叉曰：「汝今聞不？」答言：「世尊！我今已聞。」佛言：「汝久遠來，作此非法罪業。」答言：「諸人共我立契，若能為我造寺，即當永斷。」

爾時世尊告婆羅門居士：「汝等聞此女藥叉語不？」諸人答言：「世尊！我今已聞。」佛言：「汝等云何？」諸人白言：「世尊！我等必為造寺。」爾時世尊調伏此女藥叉，並眷屬已便舍而去。

世尊復至渴樹羅聚落，於此村中有一童子，以土為塔而作戲劇。世尊見已，便告金剛手：「汝見此童子以土為塔而作戲不？」金剛手白佛言：「我今已見。」佛言：「我滅度后，迦尼色迦王(此云凈金)於此童子戲造塔處，建大窣堵波，號曰迦尼(上聲)色迦塔，廣作佛事。」世尊從盧醯得聚落，乃至無稻芉龍王所住之宮，于其中間，調伏七萬七千諸有情已，還盧醯得聚落，入于寺內宴坐。至日晡時，從寂而起，告阿難陀曰：「可共往古王聚落。」阿難陀白佛言：「世尊！如來先說：『我往北天竺，當調伏無稻芉龍王，其國土中有五勝事。』今者世尊復云：『共我往古王聚落。』此事如何？」世尊告曰：「我已共金剛手往北天竺記多摩娑林，乃至土塔。從盧醯得至無稻芉龍宮，於此中間，如來調伏七萬七千有情。然于彼國，有

【現代漢語翻譯】現代漢語譯本藥叉（Yaksha，一種神祇）說道：『善逝（Sugata，佛陀的稱號）！我已經聽聞了。』佛陀又問女藥叉（female Yaksha）說：『你現在聽聞了嗎？』她回答說：『世尊（Bhagavan，佛陀的稱號）！我現在已經聽聞了。』佛陀說：『你很久以來，做了這種非法的罪業。』她回答說：『人們共同與我立下契約，如果能為我建造寺廟，我就應當永遠斷絕（罪業）。』當時，世尊告訴婆羅門（Brahmin）居士（householder）們：『你們聽見這位女藥叉說的話了嗎？』人們回答說：『世尊！我們現在已經聽見了。』佛陀說：『你們打算怎麼做？』人們回答說：『世尊！我們必定為她建造寺廟。』當時，世尊調伏了這位女藥叉以及她的眷屬之後，便離開了。世尊又來到渴樹羅（Kashura）聚落，在這個村莊中有一個童子，用泥土堆成塔（stupa）來做遊戲。世尊看見后，便告訴金剛手（Vajrapani，菩薩名）：『你看見這個童子用泥土堆成塔來做遊戲嗎？』金剛手回答佛陀說：『我現在已經看見了。』佛陀說：『我滅度（Parinirvana）后，迦尼色迦王（Kanishka，國王名，此云凈金）在這個童子游戲造塔的地方，建造巨大的窣堵波（stupa），名為迦尼色迦塔（Kanishka Stupa），廣泛地舉行佛事。』世尊從盧醯得（Rohitaka）聚落，直到無稻芉（Anavatapta）龍王（Naga king）所居住的宮殿，在這中間，調伏了七萬七千個有情眾生之後，回到盧醯得聚落，進入寺廟內靜坐。到了日落時分，從禪定中起身，告訴阿難陀（Ananda，佛陀的弟子）說：『可以一起前往古王（Old King）聚落。』阿難陀對佛陀說：『世尊！如來（Tathagata，佛陀的稱號）先前說過：『我前往北天竺（North India），應當調伏無稻芉龍王，他的國土中有五種殊勝的事情。』現在世尊又說：『一起前往古王聚落。』這件事是怎麼回事呢？』世尊告訴他說：『我已經和金剛手前往北天竺記多摩娑（Kitamasa）森林，直到土塔。從盧醯得直到無稻芉龍宮，在這中間，如來調伏了七萬七千有情眾生。然而在那個國家，有

【English Translation】 English version The Yaksha (Yaksha, a type of deity) said: 'Sugata (Sugata, an epithet of the Buddha)! I have already heard.' The Buddha then asked the female Yaksha (female Yaksha): 'Have you heard now?' She replied: 'Bhagavan (Bhagavan, an epithet of the Buddha)! I have now heard.' The Buddha said: 'For a long time, you have committed this unlawful sin.' She replied: 'People have made an agreement with me that if they can build a temple for me, I should forever cease (the sin).' At that time, the Bhagavan told the Brahmin (Brahmin) householders (householder): 'Have you heard what this female Yaksha said?' The people replied: 'Bhagavan! We have now heard.' The Buddha said: 'What do you intend to do?' The people replied: 'Bhagavan! We will certainly build a temple for her.' At that time, the Bhagavan subdued this female Yaksha and her retinue, and then left. The Bhagavan then went to the Kashura (Kashura) settlement. In this village, there was a boy who was making a game by building a stupa (stupa) with earth. When the Bhagavan saw this, he said to Vajrapani (Vajrapani, a Bodhisattva): 'Do you see this boy making a game by building a stupa with earth?' Vajrapani replied to the Buddha: 'I have now seen it.' The Buddha said: 'After my Parinirvana (Parinirvana), King Kanishka (Kanishka, a king's name, meaning 'Pure Gold') will build a great stupa (stupa) at the place where this boy played at building the stupa, called the Kanishka Stupa (Kanishka Stupa), and will widely perform Buddhist activities.' The Bhagavan went from the Rohitaka (Rohitaka) settlement to the palace where the Anavatapta (Anavatapta) Naga king (Naga king) lived. In between, after subduing seventy-seven thousand sentient beings, he returned to the Rohitaka settlement and entered the temple to sit in meditation. At sunset, he arose from meditation and said to Ananda (Ananda, the Buddha's disciple): 'We can go together to the Old King (Old King) settlement.' Ananda said to the Buddha: 'Bhagavan! The Tathagata (Tathagata, an epithet of the Buddha) previously said: 'I will go to North India (North India) and should subdue the Anavatapta Naga king, whose country has five excellent things.' Now the Bhagavan says again: 'Let's go together to the Old King settlement.' What is the matter?' The Bhagavan told him: 'I have already gone with Vajrapani to the Kitamasa (Kitamasa) forest in North India, as far as the earth stupa. From Rohitaka to the Anavatapta Naga palace, in between, the Tathagata subdued seventy-seven thousand sentient beings. However, in that country, there are'

其劣事，土地高下，豐饒荊棘，多諸瓦石，人性甚惡，婦人惡行。」

爾時世尊遊行勝軍人間，漸至古王聚落。是時世尊告阿難陀曰：「往昔眾許王初首於此受灌頂位，最居第一，為王故名古王聚落。」複次世尊至賢馬聚落，是時世尊告阿難陀曰：「其眾許王而於此處馬寶出現，因名此邑為賢馬聚落。」爾時世尊告阿難陀：「爾可共我往么土羅聚落。」「唯然受教。」時世尊漸行往么土羅，在路遙見綠色樹林，即告阿難陀曰：「汝見彼綠色樹林不？」白言：「已見。」「此是烏盧門荼山，我滅度一百年後，有么土羅兄弟二人：一名那吒、二名婆吒，而於彼處建立寺舍，當號名那吒婆吒。順奢摩他、毗缽舍那者，坐臥之處，最為第一。于么土羅聚落，當有識藥人童子，名為秘密，有子名近密，雖無相好，而同於佛。我滅度一百年後，於我法中出家而作佛事。時有阿難陀弟子名末田地，度彼近密而為苾芻，傳我法者此為最後。于那吒婆吒寺內，有窟長十八肘、廣十二肘、高七肘。由彼說法化，得證阿羅漢者各一籌，長可四指，擲著窟中，是時近密而取滅度。彼諸門人即便取籌，積集一處而用阇毗。」

時諸苾芻皆生疑惑，問斷一切疑者：「世尊有記，未來具壽近密。佛今授記，當憐愍多有情故而作利益。」佛

【現代漢語翻譯】現代漢語譯本：'那裡的情況很差，土地有高有低，有肥沃的也有長滿荊棘的，有很多瓦礫石頭，民風非常惡劣，婦女行為不端。'

當時，世尊**勝軍（佛陀的稱號）在人間游化，逐漸到達古王聚落。這時，世尊告訴阿難陀說：'過去眾許王最初在這裡接受灌頂登位，地位最為尊貴，因為他曾為國王，所以此地得名古王聚落。' 接著，世尊到達賢馬聚落，這時世尊告訴阿難陀說：'眾許王在此地得到馬寶，因此這個村落得名為賢馬聚落。'

當時，世尊告訴阿難陀：'你可以和我一起前往么土羅聚落。' 阿難陀回答：'遵從您的教誨。' 當時，世尊逐漸前往么土羅，在路上遠遠地看見一片綠色的樹林，就告訴阿難陀說：'你看見那片綠色的樹林了嗎？' 阿難陀回答說：'已經看見了。' 世尊說：'那是烏盧門荼山，我滅度一百年後，會有么土羅兄弟二人：一個名叫那吒（Nata），一個名叫婆吒（Bhata），在那裡建立寺廟，寺廟的名字應當叫做那吒婆吒（Nata-bhata）。那些修習止（Samatha）和觀（Vipassana）的人，在那裡坐禪和休息，那裡是最好的地方。在么土羅聚落，將會有一個認識藥物的人家的孩子，名字叫做秘密（Guhya），他有一個兒子名叫近密（Upaguhya），雖然沒有佛的三十二相和八十種好，但是和佛一樣。我滅度一百年後，他會在我的佛法中出家修行，做弘揚佛法的事業。當時會有一個阿難陀的弟子名叫末田地（Madhyantika），度化近密出家成為比丘，他將是傳承我的佛法的最後一人。在那吒婆吒寺內，有一個石窟，長十八肘、寬十二肘、高七肘。因為近密說法教化，證得阿羅漢果的人，每證得一人就放一根四指長的籌碼到石窟中，當近密入滅的時候，他的弟子們就取出這些籌碼，堆積在一起進行火化。'

當時，各位比丘都產生了疑惑，向能斷除一切疑惑的佛陀請教：'世尊曾經預言，未來的具壽近密會弘揚佛法。佛陀現在又授記，他會憐憫眾多的有情眾生，為他們帶來利益。' 佛陀回答說：

【English Translation】 English version: 'Its disadvantages are that the land is uneven, with both fertile and thorny areas, and many tiles and stones. The people are very wicked, and the women behave badly.'

At that time, the World Honored One, Vijitasena (Victorious Army, an epithet of the Buddha), was traveling among humans and gradually reached the village of Old King. Then the World Honored One said to Ananda, 'In the past, King Sammatha (Elected by the People) was first inaugurated here, holding the highest position. Because he was a king, this place is named Old King Village.' Furthermore, the World Honored One arrived at the village of Excellent Horse. Then the World Honored One said to Ananda, 'King Sammatha had a precious horse appear here, so this town is named Excellent Horse Village.'

Then the World Honored One said to Ananda, 'You may go with me to the village of Mathura.' Ananda replied, 'As you instruct.' Then the World Honored One gradually traveled to Mathura. On the way, he saw a green forest from afar and said to Ananda, 'Do you see that green forest?' Ananda replied, 'I have seen it.' 'That is Urumunda Mountain. One hundred years after my Parinirvana, there will be two brothers from Mathura: one named Nata (Actor), and the other named Bhata (Warrior). They will build a monastery there, which will be named Nata-bhata (Actor-Warrior). Those who practice Samatha (Tranquility) and Vipassana (Insight) will find it the best place to sit and rest. In the village of Mathura, there will be a child from a family of medicine men, named Guhya (Secret), who will have a son named Upaguhya (Near Secret). Although he will not have the physical marks of a Buddha, he will be like a Buddha. One hundred years after my Parinirvana, he will renounce the world and practice in my Dharma, doing the work of the Buddha. At that time, a disciple of Ananda named Madhyantika (Middle Land) will ordain Upaguhya as a Bhikshu (Monk). He will be the last to transmit my Dharma. Within the Nata-bhata monastery, there will be a cave eighteen cubits long, twelve cubits wide, and seven cubits high. Because of Upaguhya's teachings, each person who attains Arhatship (Liberated Being) will place a four-finger-long tally in the cave. When Upaguhya enters Parinirvana, his disciples will collect these tallies, pile them together, and cremate them.'

At that time, all the Bhikshus (Monks) were filled with doubt and asked the one who dispels all doubts, 'The World Honored One has predicted that the future Venerable Upaguhya will propagate the Dharma. Now the Buddha predicts that he will have compassion for many sentient beings and bring them benefit.' The Buddha replied,

言：「非但今時作斯利益，於過去世亦多利益。汝當諦聽，善思念之。」佛言：「乃往過去，於此烏盧門荼山有三居處：一處有五百緣覺、一處有五百仙人、一處有五百獼猴。時此獸群頭主，本懷惡性，諸獼猴中有生子者，皆被傷殺。諸雌獼猴為子憂愁，共相議曰：『汝等當聽！我此群主常害我子，可設方便，我若懷胎者不須報知。』至於后時，有一懷胎，諸獼猴等將至幽處而密藏隱，共采諸果，私相供給。日月既滿便生一男，深藏密處，令遣乳哺，長養使大。既成立已，即于眾內驅逐群頭，令離本眾于山別游。以遊行故，聞獨覺聲，即便往詣，親近而住。心無怖懼，即採果實及諸根葉，常將供給。獨覺食余，還飼獼猴。獨覺常法，飯食已訖，即伽趺坐。獼猴見已，便即學坐。后諸獨覺便作是念：『我下劣身，應得已得，所作已辦。今可將入無餘涅槃。』作是念已，便即騰空，示作神變，或身出火焰，或身灑甘雨，或身出光明已，便入無餘涅槃。而彼獼猴，心懷憂惱，便即尋覓，至舊窟中，乃見遺身。是時以手舉獨覺衣。時有天神便作是念：『今此獼猴脫獨覺衣，恐損遺身。』時彼天神驅獼猴出，以石覆窟。獼猴是時見窟閉已，悲泣懊惱，懷戀而去，還至本處而以遊行。是時獼猴樂附近人，既無人故，心不安樂。常聽

【現代漢語翻譯】現代漢語譯本：佛說：『不僅現在能做這些利益眾生的事，在過去世也做了很多利益眾生的事。你們應當仔細聽，好好思考。』佛說：『在過去很久以前，在這烏盧門荼山（UluMunda Mountain）有三個地方住著不同的眾生：一個地方住著五百位緣覺（Pratyekabuddha，獨自覺悟者），一個地方住著五百位仙人，一個地方住著五百隻獼猴。當時這群獼猴的首領，天性兇惡，獼猴群中有生下小猴的，都被它傷害殺害。那些雌獼猴為失去孩子而憂愁，共同商議說：『你們聽著！我們的群主經常傷害我們的孩子，可以想個辦法，以後誰懷孕了都不要告訴它。』到了後來，有一隻獼猴懷孕了，其他的獼猴就把她帶到隱蔽的地方秘密藏起來，一起採摘各種果實，偷偷地供給她。日子滿了，就生下了一個男孩，深深地藏在秘密的地方，讓人餵奶，養大他。等到他長大成人後，就在猴群中驅逐了原來的猴群首領，讓它離開原來的群體，獨自在山中游蕩。因此，（這隻小猴）聽到了獨覺（Pratyekabuddha）的聲音，就前去親近居住。心中沒有恐懼，就採摘果實和各種根葉，經常拿去供養獨覺。獨覺吃剩下的，就拿回來喂獼猴。獨覺通常的習慣是，吃完飯後，就跏趺而坐（盤腿而坐）。獼猴看見了，就跟著學習打坐。後來這些獨覺就想：『我這低劣的身體，應該得到的已經得到，應該做的已經做完。現在可以進入無餘涅槃（nirvana without remainder）。』這樣想著，就騰空而起，示現各種神通變化，或者身上發出火焰，或者身上灑下甘露，或者身上發出光明，然後就進入了無余涅槃。而那隻獼猴，心中憂愁悲惱，就去尋找，到了原來的洞穴中，才看見獨覺的遺體。這時用手去拿獨覺的衣服。當時有天神就想：『現在這隻獼猴脫獨覺的衣服，恐怕會損壞遺體。』當時那位天神就把獼猴趕了出去，用石頭蓋住了洞穴。獼猴這時看見洞穴被封閉了，悲傷哭泣懊惱，懷著留戀離開了，回到原來的地方，因此（感到不快樂）。這時獼猴喜歡和人親近，因為沒有人，心中感到不安樂，經常聽'

【English Translation】 English version: The Buddha said, 'Not only does he perform these beneficial deeds now, but he also did many beneficial deeds in the past. You should listen carefully and contemplate it well.' The Buddha said, 'In the distant past, on this UluMunda Mountain, there were three places inhabited by different beings: one place was inhabited by five hundred Pratyekabuddhas (solitary Buddhas), one place was inhabited by five hundred hermits, and one place was inhabited by five hundred monkeys. At that time, the leader of this monkey troop was inherently evil. Any baby monkeys born in the troop were harmed and killed by it. The female monkeys were saddened by the loss of their children and discussed together, saying, 'Listen to me! Our leader often harms our children. We can devise a plan so that if anyone becomes pregnant, we don't need to inform it.' Later, one monkey became pregnant, and the other monkeys took her to a secluded place and secretly hid her, gathering various fruits together to provide for her secretly. When the time came, she gave birth to a boy, who was deeply hidden in a secret place, and they had him nursed and raised to adulthood. Once he was grown, he drove out the original leader of the monkey troop from the group, causing it to wander alone in the mountains. Therefore, (this little monkey) heard the voice of a Pratyekabuddha and went to approach and live near him. Without fear in his heart, he gathered fruits and various roots and leaves, and often brought them to offer to the Pratyekabuddha. The Pratyekabuddha would feed the leftovers to the monkey. The Pratyekabuddha's usual habit was to sit in the lotus position (cross-legged) after eating. When the monkey saw this, he immediately learned to sit in meditation. Later, these Pratyekabuddhas thought, 'This inferior body of mine has already obtained what it should obtain, and has done what it should do. Now I can enter nirvana without remainder.' Thinking this, they rose into the air, displaying various miraculous transformations, either emitting flames from their bodies, or showering sweet rain from their bodies, or emitting light from their bodies, and then entered nirvana without remainder. And that monkey, with sorrow and distress in his heart, went to search for him, and only saw the Pratyekabuddha's remains in the old cave. At that time, he reached out to take the Pratyekabuddha's robe. At that time, a deva (god) thought, 'Now this monkey is taking off the Pratyekabuddha's robe, I am afraid it will damage the remains.' At that time, that deva drove the monkey out and covered the cave with a stone. When the monkey saw that the cave was closed, he was sad, wept, and was distressed, and left with longing, returning to his original place, and therefore (felt unhappy). At this time, the monkey liked to be close to people, but because there were no people, he felt uneasy in his heart, and often listened'

人語，忽于異處有仙語聲，獼猴聞已，如失路人尋聲奔走，乃見仙人而修苦行，或有舉手，或翹一足，或五熱炙身。獼猴依附，長時一處而無怖畏，恒持花果及以齒木供給仙人。仙人食殘，還與獼猴。是時獼猴，壞仙人威儀，令依獨覺法，見舉手者，挽令向下，便即彈指，作跏趺坐。翹一足者，挽令向下，還即彈指，于仙人前作跏趺坐。五熱炙身者，即滅其火，便即彈指，于仙人前作跏趺坐。爾時諸仙人等白親教師曰：『今有獼猴，障礙我等，廢修苦行。』師便問曰，是時仙人廣如上說。師又告曰：『汝等當知，但是獼猴皆能記事，決定曾見如是威儀修道仙人。汝可依隨，結跏趺坐。』諸仙人等既聞師語，便跏趺坐。昔有善根，當得現前。雖不得阿遮利耶及鄔波䭾耶教示，自能生得三十七道品法，現證緣覺。時仙人等，于獼猴處敬信隨法，所得新果及好美食，供養獼猴，然後自食。乃至后時，獼猴身死，彼緣覺等，于諸方國取種種香，積集薪草，焚燒獼猴。」爾時世尊告諸苾芻：「汝等勿作異念，往昔獼猴與緣覺同住者，今憂波掬多是。往昔之時以多利益，今復於此我與授記，哀愍有情亦多利益。」

根本說一切有部毗奈耶藥事卷第九大正藏第 24 冊 No. 1448 根本說一切有部毗奈耶藥事

【現代漢語翻譯】現代漢語譯本：有人說話時，忽然從別的地方傳來仙人的聲音。獼猴聽到后，就像迷路的人尋找聲音一樣奔跑過去，於是看見仙人在那裡苦修，有的舉著手，有的單腳站立，有的用五處熱源燒烤身體。獼猴依附在他們身邊，長時間待在一起也沒有害怕。它經常拿著鮮花水果和齒木來供養仙人。仙人吃剩下的東西，就給獼猴吃。當時，獼猴破壞仙人的威儀，讓他們遵循獨覺之法。看見舉著手的，就拉下來，然後彈指，讓他們結跏趺坐。看見單腳站立的，就拉下來，然後彈指，在仙人面前結跏趺坐。看見用五處熱源燒烤身體的，就熄滅他們的火，然後彈指，在仙人面前結跏趺坐。當時，眾仙人對他們的親教師說：『現在有獼猴，障礙我們，妨礙我們修行苦行。』老師便問他們當時的情況，仙人們詳細地說了以上的情況。老師又告訴他們說：『你們應當知道，這隻獼猴能夠記住事情，一定是曾經見過像這樣威儀的修道仙人。你們可以效仿它，結跏趺坐。』眾仙人聽了老師的話，便結跏趺坐。因為過去有善根，現在應當顯現。即使沒有阿遮利耶（Acharya，軌範師）和鄔波䭾耶（Upadhyaya，親教師）的教導，也能自己生出三十七道品法，親自證得緣覺。當時仙人們，對獼猴敬信並傚法，得到新的水果和美味食物，先供養獼猴，然後自己才吃。直到後來，獼猴死了，那些緣覺們，從各個地方取來各種香，堆積柴草，焚燒獼猴。』這時，世尊告訴各位比丘：『你們不要有其他的想法，過去和緣覺住在一起的獼猴，就是現在的優波掬多（Upagupta）。過去他做了很多有益的事情，現在我再次為他授記，他哀憫眾生，也會做很多有益的事情。』出自《根本說一切有部毗奈耶藥事》第九卷

【English Translation】 English version: When people were speaking, suddenly the voices of immortals were heard from a different place. The monkey, upon hearing this, ran towards the sound like a lost person seeking direction, and thus saw the immortals practicing asceticism. Some were raising their hands, some were standing on one foot, and some were scorching their bodies with five sources of heat. The monkey attached itself to them, staying in one place for a long time without fear. It constantly provided flowers, fruits, and toothpicks to the immortals. The immortals would give the monkey their leftovers. At that time, the monkey disrupted the immortals' dignified conduct, making them follow the path of Pratyekabuddhas (Solitary Buddhas). Seeing those who raised their hands, it would pull them down, then snap its fingers, making them sit in the lotus position (跏趺坐, jiā fū zuò). Seeing those who stood on one foot, it would pull them down, then snap its fingers, making them sit in the lotus position in front of the immortals. Seeing those who were scorching their bodies with five sources of heat, it would extinguish their fires, then snap its fingers, making them sit in the lotus position in front of the immortals. At that time, the immortals said to their preceptor: 'Now there is a monkey obstructing us, hindering our ascetic practices.' The teacher then asked them about the situation, and the immortals described the above in detail. The teacher then told them: 'You should know that this monkey is able to remember things, and must have seen immortals practicing the path with such dignified conduct. You can follow its example and sit in the lotus position.' Upon hearing the teacher's words, the immortals sat in the lotus position. Because of their past good roots, they should now manifest. Even without the instruction of an Acharya (阿遮利耶, Āchālíyē, teacher of conduct) and an Upadhyaya (鄔波䭾耶, Wū bō tuó yē, preceptor), they were able to generate the thirty-seven factors of enlightenment (三十七道品法, sān shí qī dào pǐn fǎ) themselves, and personally realize Pratyekabuddhahood (緣覺, yuán jué). At that time, the immortals respected and followed the monkey, offering the new fruits and delicious foods they obtained to the monkey before eating them themselves. Later, when the monkey died, those Pratyekabuddhas gathered various incenses from different countries, piled up firewood, and burned the monkey.' At that time, the World Honored One (世尊, Shìzūn) told the Bhikshus (苾芻, bì chú): 'Do not have other thoughts. The monkey who lived with the Pratyekabuddhas in the past is now Upagupta (憂波掬多, Yōu bō jū duō). In the past, he did many beneficial things, and now I again bestow a prediction upon him. He has compassion for sentient beings and will also do many beneficial things.' From the Vinaya-vastu of the Mūlasarvāstivāda (根本說一切有部毗奈耶藥事, Gēnběn shuō yīqiè yǒu bù pí nài yē yào shì), Volume 9.

根本說一切有部毗奈耶藥事卷第十

大唐三藏義凈奉　制譯

你羅步提緣

爾時世尊于勇軍人間遊行，漸至末土羅城。其中凈行婆羅門等，聞喬答摩沙門到末土羅城，彼極贊說，照耀覺悟，安住分析開示顯現，四種人等清凈之法：「彼喬答摩沙門若入此城，我輩利養決定斷除。我聞喬答摩沙門，有不尊重處，而不遊行。此若有人于彼喬答摩不生尊重，彼定不入末土羅城。若令下劣人等往彼輕慢，恐畏喬答摩心，不將為事；若有上首勝人，不生尊重，輕欺喬答摩，此應甚善。我等眾中，誰為上首？」是時末土羅城中，有一婆羅門名曰你羅步提，通達四明四薜陀論，能顯己宗、摧壞他宗，所出言辭隨實而轉。於時末土羅婆羅門等眾共集會，往你羅步提所，而即白言：「鄔波馱耶！我等既聞喬答摩沙門來於此城，彼極贊說，照耀覺悟，安住分析，開示顯現，四種人等清凈之法。然彼喬答摩，有不尊重處心不樂往。若有人等，于彼喬答摩不生尊重，彼定不入末土羅城。若令下劣人等，往彼輕慢，恐畏喬答摩心，不將為事；若有上首勝人不生尊重，輕欺喬答摩，此應甚善。除鄔波馱耶，豈復更有上首之人能辦斯事？唯愿于彼作不尊重，以言罵辱。」時你羅步提報諸人曰：「我舌隨意而轉，若堪罵辱，我

【現代漢語翻譯】現代漢語譯本

根本說一切有部毗奈耶藥事卷第十

大唐三藏義凈奉　制譯

你羅步提緣

那時，世尊在勇軍人間游化（**：指佛陀在各地遊歷教化），逐漸到達末土羅城（Mathura）。城中精通吠陀的婆羅門們聽到喬答摩（Gautama，釋迦牟尼佛的姓）沙門（Śrāmaṇa，指佛教出家人）來到了末土羅城，他們極力讚揚喬答摩沙門，說他照耀覺悟，安住于分析，開示顯現四種人等清凈之法：『如果喬答摩沙門進入此城，我們所獲得的供養必定會被斷除。我聽說喬答摩沙門不喜歡去不被尊重的地方。如果有人不尊重喬答摩，他一定不會進入末土羅城。如果派地位低下的人去輕慢他，恐怕喬答摩會畏懼而不放在心上；如果有地位高的人不尊重，輕視喬答摩，那就太好了。我們這些人中，誰是地位最高的？』當時在末土羅城中，有一位婆羅門名叫你羅步提（Nīlabodhi），通達四明（四吠陀）和四薜陀論（可能是對吠陀的註釋），能闡明自己的宗義，駁倒其他的宗義，所說的話都符合實際情況。當時末土羅的婆羅門們共同商議，前往你羅步提的住所，稟告他說：『鄔波馱耶（Upādhyāya，尊稱，意為導師）！我們聽說喬答摩沙門來到了這座城市，他們極力讚揚他，說他照耀覺悟，安住于分析，開示顯現四種人等清凈之法。然而喬答摩不喜歡去不被尊重的地方。如果有人不尊重喬答摩，他一定不會進入末土羅城。如果派地位低下的人去輕慢他，恐怕喬答摩會畏懼而不放在心上；如果有地位高的人不尊重，輕視喬答摩，那就太好了。除了鄔波馱耶，還有誰能勝任此事呢？希望您能對他不尊重，用言語辱罵他。』當時，你羅步提告訴眾人說：『我的舌頭可以隨意轉動，如果能辱罵，我

【English Translation】 English version

Mūlasarvāstivāda-vinaya-kṣudrakavastu, Volume 10

Translated under Imperial Order by the Tripiṭaka Master Yijing of the Great Tang Dynasty

The Story of Nīlabodhi

At that time, the Blessed One was wandering among the people of 勇軍 (Yǒngjūn, a region, indicating the Buddha's travels and teachings in various places), gradually reaching the city of 末土羅城 (Mathura). The Brahmins in that city, who were devoted to pure conduct, heard that the Śrāmaṇa 喬答摩 (Gautama, the family name of Śākyamuni Buddha) had arrived in 末土羅城 (Mathura). They praised him greatly, saying that he illuminated enlightenment, dwelt in analysis, and revealed and manifested the pure Dharma for four kinds of people: 'If the Śrāmaṇa 喬答摩 (Gautama) enters this city, our gains and offerings will surely be cut off. I have heard that the Śrāmaṇa 喬答摩 (Gautama) does not like to go where there is no respect. If someone does not respect 喬答摩 (Gautama), he will certainly not enter 末土羅城 (Mathura). If we send inferior people to slight him, fearing that 喬答摩 (Gautama) will be afraid and not take it to heart; if there is a superior person who does not respect and belittles 喬答摩 (Gautama), that would be very good. Among us, who is the most superior?' At that time, in the city of 末土羅城 (Mathura), there was a Brahmin named 你羅步提 (Nīlabodhi), who was versed in the 四明 (sì míng, the Four Vedas) and the 四薜陀論 (sì bì tuó lùn, possibly commentaries on the Vedas), able to expound his own doctrines and refute those of others, and whose words always corresponded with reality. At that time, the Brahmins of 末土羅城 (Mathura) deliberated together and went to 你羅步提 (Nīlabodhi)'s residence, and immediately said to him: 'Upādhyāya (Upādhyāya, a respectful title meaning teacher)! We have heard that the Śrāmaṇa 喬答摩 (Gautama) has come to this city, and they praise him greatly, saying that he illuminates enlightenment, dwells in analysis, and reveals and manifests the pure Dharma for four kinds of people. However, 喬答摩 (Gautama) does not like to go where there is no respect. If someone does not respect 喬答摩 (Gautama), he will certainly not enter 末土羅城 (Mathura). If we send inferior people to slight him, fearing that 喬答摩 (Gautama) will be afraid and not take it to heart; if there is a superior person who does not respect and belittles 喬答摩 (Gautama), that would be very good. Besides Upādhyāya (Upādhyāya), who else is capable of this? We hope that you will disrespect him and revile him with words.' At that time, 你羅步提 (Nīlabodhi) said to the people: 'My tongue can move as it pleases; if it is capable of reviling, I'

即罵辱；若堪讚歎，我即讚歎。」

於時你羅步提及與耆舊諸婆羅門等，前後圍繞詣世尊所。時你羅步提婆羅門遙見世尊具三十二大丈夫相、八十隨好而自莊嚴，圓光一尋超過千日，猶如寶山周匝善現，威儀寂靜坐一樹下。你羅步提見世尊已，心生踴躍，便即贊言：

「你羅大歡喜，　　贊仙一切智；　今說勝功德，　　人聞皆愛樂。　善調伏諸根，　　如法凈身意；　廣大功德海，　　我今略讚歎。　論義中第一，　　調伏無過失；　能知第一義，　　擊論不能動。　明行得圓滿，　　善達諸禁戒；　勝定如山王，　　力等那羅延。」

如是為首，以五百頌讚嘆世尊已。爾時世尊知彼婆羅門心生深信，便為說法，於此座下證真諦理。爾時你羅贊世尊已，便即辭去，卻還本城。是時城中諸耆舊婆羅門等，知你羅步提讚歎世尊，作種種美語，而便訶責你羅曰：「我等先求鄔波馱耶往喬答摩沙門所作不尊重言，何故於彼反為善贊？」時你羅步提告婆羅門曰：「我豈先不說如是言：『然我舌根隨意而轉。彼人堪罵辱，我即罵辱；若堪讚歎，我還讚歎。』我見喬答摩沙門功德廣大，堪為讚歎，我即讚歎。是故汝等不應責我。」爾時世尊及諸大眾，于晨朝時著衣持缽，入末土羅城乞食，于其城內，

【現代漢語翻譯】現代漢語譯本：『如果（世尊）值得辱罵，我就辱罵；如果值得讚歎，我就讚歎。』

當時，你羅步提（Nīlabhūti，人名）與年長的婆羅門們前後簇擁著來到世尊所在的地方。你羅步提婆羅門遠遠地看見世尊具足三十二大丈夫相、八十隨形好，以此莊嚴自身，身邊的圓光有一尋（古代長度單位）那麼大，超過千個太陽的光芒，就像一座寶山一樣週身閃耀，威儀寂靜地在一棵樹下。你羅步提見到世尊后，心中充滿喜悅，於是讚頌道：

『你羅（Nīla）無比歡喜，讚歎仙人一切智者；如今宣說殊勝的功德，人們聽聞都會喜愛。善於調伏諸根，如法清凈身心；廣大的功德如大海，我今天略微讚歎。在辯論中最為第一，調伏自身沒有過失；能夠知曉第一義諦，任何辯論都不能動搖他。明行得到圓滿，善於通達各種禁戒；殊勝的禪定如山王一般，力量等同於那羅延（Nārāyaṇa，印度教神祇）。』

像這樣開頭，用五百頌讚嘆世尊。當時，世尊知道那位婆羅門心中生起了深深的信心，就為他說法，（婆羅門）就在這個座位下證悟了真諦。當時，你羅讚歎世尊完畢，就告辭離去，返回本城。當時城中各位年長的婆羅門，得知你羅步提讚歎世尊，說了種種美妙的言語，就責備你羅說：『我們先前請求鄔波馱耶（Upādhyāya，導師）去喬答摩（Gautama）沙門（Śrāmaṇa，出家修行者）那裡說不敬重的話，為什麼你反而讚美他呢？』當時你羅步提告訴婆羅門們說：『我難道沒有事先說過這樣的話嗎：『我的舌頭隨意轉動。那個人值得辱罵，我就辱罵；如果值得讚歎，我就讚歎。』我見到喬答摩沙門功德廣大，值得讚歎，我就讚歎。所以你們不應該責備我。』當時世尊和各位大眾，在早晨穿好衣服，拿著缽，進入末土羅（Matura）城乞食，在那座城裡，

【English Translation】 English version: 『If (the Blessed One) deserves to be reviled, I will revile; if he deserves to be praised, I will praise.』

At that time, Nīlabhūti (name of a person), along with elder Brahmins, surrounded him and went to where the Blessed One was. The Brahmin Nīlabhūti, seeing the Blessed One from afar, adorned with the thirty-two marks of a great man and the eighty minor marks, with a halo of one fathom exceeding a thousand suns, like a jeweled mountain shining all around, with dignified stillness under a tree. Having seen the Blessed One, Nīlabhūti's heart filled with joy, and he praised him, saying:

『Nīla (name) is exceedingly joyful, praising the all-knowing sage; Now proclaiming supreme merits, which people hear and love. Well-subdued are his senses, his body and mind purified according to the Dharma; Vast is the ocean of his merits, which I now briefly praise. Foremost in debate, subduing without fault; Able to know the ultimate truth, unshakable in argument. His knowledge and conduct are perfected, well-versed in all precepts; His supreme samādhi (meditative concentration) is like a mountain king, his strength equal to Nārāyaṇa (Hindu deity).』

Beginning in this way, he praised the Blessed One with five hundred verses. At that time, the Blessed One knew that the Brahmin had generated deep faith in his heart, and so he taught him the Dharma, and (the Brahmin) realized the truth while sitting there. At that time, Nīla, having praised the Blessed One, took his leave and returned to his city. At that time, the elder Brahmins in the city, knowing that Nīlabhūti had praised the Blessed One, speaking all sorts of beautiful words, rebuked Nīla, saying, 『We previously asked Upādhyāya (teacher) to go to the Śrāmaṇa (ascetic) Gautama (family name) to speak disrespectfully, why did you instead praise him?』 At that time, Nīlabhūti said to the Brahmins, 『Did I not say beforehand, 『My tongue moves as it pleases. If that person deserves to be reviled, I will revile; if he deserves to be praised, I will praise.』 I saw that the Śrāmaṇa Gautama had vast merits and deserved to be praised, so I praised him. Therefore, you should not blame me.』 At that time, the Blessed One and the assembly, in the morning, put on their robes, carried their bowls, and entered the city of Matura (city name) to beg for food, within that city,

遂遇祭祀星宿會日。時星宿女神便作是念：「喬答摩沙門若入此城，我之節日必有障礙，須預設計令其卻回。」作是念已，於世尊前露形而住。佛告女神曰：「女人之體，設嚴華服猶不端政，何況露形？」是時天女聞此語已，便生慚恥，隱形不現。爾時世尊避道一邊，于大眾前敷座而坐，告諸苾芻：「此末土羅城，有五種過失：一者土地不平、二者處饒荊棘、三者瓦石充滿、四者人民獨食、五者多諸女人，所以不入此城。」爾時世尊從坐而起，便往驢藥叉園苑，坐一樹下，大眾圍繞，寂靜而住。

時末土羅城婆羅門居士，聞喬答摩沙門而欲入城，天女障礙不得入城，現在驢藥叉苑內依一樹下而住。彼等既聞，各各營造種種飲食，各共車載往世尊所，頂禮雙足，退坐一面。爾時世尊與彼信心婆羅門居士等略說法要，廣如上說，乃至默然而住。時彼婆羅門等從坐而起，整理衣服，合掌恭敬，而白佛言：「世尊！我等為世尊營辦種種清凈飲食，各將車載來奉世尊，唯愿慈悲受我等供。」爾時佛告具壽阿難陀：「驢藥叉宮殿之內所有依住諸苾芻眾，並皆令集，于供養會，在中而食。」阿難陀言：「唯然。世尊！」時阿難陀受佛教敕，所有依止驢藥叉宮殿諸苾芻等，普告令集，至彼會處；詣世尊所，頂禮雙足，而白佛言：

【現代漢語翻譯】現代漢語譯本於是（世尊）遇到了祭祀星宿的日子。當時星宿女神便這樣想：『喬答摩（Gautama，釋迦牟尼的姓）沙門（Śrāmaṇa，出家修道的人）如果進入這座城市，我的節日必定會受到阻礙，必須預先設計讓他返回。』這樣想后，便在世尊面前顯露身形而站立。佛告訴女神說：『女人的身體，即使穿戴華麗的衣服仍然不夠端莊，更何況是裸露身體呢？』當時天女聽到這些話后，便感到慚愧羞恥，隱藏身形不再顯現。這時世尊避開道路，在眾人面前鋪設座位而坐，告訴各位比丘（bhikṣu，受過具足戒的出家人）：『這座末土羅城（Mathura，古印度城市名），有五種過失：一是土地不平坦，二是到處都是荊棘，三是瓦礫石頭很多，四是人民吝嗇獨食，五是女人很多，所以我不進入這座城市。』這時世尊從座位上站起來，便前往驢藥叉（Yaksa，一種鬼神）的園林，坐在一棵樹下，大眾圍繞著他，寂靜地住著。當時末土羅城的婆羅門（Brahmin，印度教祭司）和居士（Gṛhapati，在家信徒），聽說喬答摩沙門想要進入城市，但被天女阻礙而無法進入，現在在驢藥叉園林內依靠一棵樹下居住。他們聽聞后，各自準備各種各樣的飲食，各自用車輛載著前往世尊所在的地方，頂禮世尊的雙足，然後退到一旁坐下。這時世尊為那些有信心的婆羅門和居士等略微宣說了佛法的要義，內容如同上面所說，直到默默地停止。當時那些婆羅門等從座位上站起來，整理好衣服，合掌恭敬，對佛說：『世尊！我們為世尊準備了各種各樣清凈的飲食，各自用車輛載來奉獻給世尊，只希望您慈悲接受我們的供養。』這時佛告訴具壽阿難陀（Ānanda，佛陀的十大弟子之一）說：『在驢藥叉宮殿內所有依靠居住的各位比丘，全部讓他們集合起來，在供養的法會中一起食用。』阿難陀說：『遵命。世尊！』當時阿難陀接受佛的教令，將所有依靠居住在驢藥叉宮殿的各位比丘，普遍告知讓他們集合起來，到達那個法會的場所；然後前往世尊所在的地方，頂禮世尊的雙足，對佛說：

【English Translation】 English version Then (the World-Honored One) encountered a day of star constellation worship. At that time, the star constellation goddess thought: 'If the Śrāmaṇa Gautama enters this city, my festival will surely be obstructed. I must design a plan in advance to make him turn back.' After thinking this, she revealed her form and stood before the World-Honored One. The Buddha told the goddess, 'A woman's body, even adorned with splendid clothes, is still not dignified, let alone revealing her form?' At that time, the heavenly woman, hearing these words, felt ashamed and hid her form, no longer appearing. Then the World-Honored One avoided the road, set up a seat in front of the assembly and sat down, telling the bhikṣus, 'This city of Mathura has five faults: first, the land is uneven; second, it is full of thorns; third, it is full of tiles and stones; fourth, the people are selfish and eat alone; fifth, there are many women. Therefore, I do not enter this city.' Then the World-Honored One rose from his seat and went to the Yaksa's garden, sitting under a tree, surrounded by the assembly, dwelling in silence. At that time, the Brahmins and Gṛhapatis of the city of Mathura heard that the Śrāmaṇa Gautama wanted to enter the city, but was obstructed by the heavenly woman and could not enter, and was now dwelling under a tree in the Yaksa's garden. After hearing this, they each prepared various kinds of food and loaded them onto carts, going to the place where the World-Honored One was, prostrating themselves at the feet of the World-Honored One, and then sitting down to one side. Then the World-Honored One briefly explained the essentials of the Dharma to those faithful Brahmins and Gṛhapatis, as described above, until he stopped in silence. Then those Brahmins and others rose from their seats, arranged their clothes, joined their palms respectfully, and said to the Buddha, 'World-Honored One! We have prepared various kinds of pure food for the World-Honored One, and have loaded them onto carts to offer to the World-Honored One. We only hope that you will compassionately accept our offerings.' Then the Buddha told the venerable Ānanda, 'Gather all the bhikṣus who dwell in the Yaksa's palace, and let them all gather together to eat in the offering assembly.' Ānanda said, 'As you command, World-Honored One!' Then Ānanda, receiving the Buddha's command, universally informed all the bhikṣus who dwelt in the Yaksa's palace to gather together and go to that assembly place; then he went to the place where the World-Honored One was, prostrated himself at the feet of the World-Honored One, and said to the Buddha:

「世尊！所有苾芻，皆悉集於會堂，次第坐已，愿聖知時。」世尊往詣會堂，至已於苾芻前敷座而坐。時末土羅城信心婆羅門居士，知佛及僧安坐食已，廣如上說。洗手已，收缽訖，即于佛前求愿而住，作如是言：「彼等毒龍及惡藥叉皆已調伏。此驢藥叉，常與我等於長夜中非怨為怨、非仇為仇、非逆為逆，我等所生孩子皆被侵奪。世尊頗為我等生哀愍故，調伏惡驢藥叉。」時彼藥叉先坐會中，於時世尊告藥叉曰：「汝聞此語不？」白言：「世尊！已聞。」復告藥叉：「聞此言不？」「善逝！已聞。」又告藥叉：「此非法事，汝當厭離。」藥叉白佛：「眾人若能為諸四方苾芻造毗訶羅，我當舍離，必不損害。」是時世尊，告末土羅聚落信心婆羅門居士等：「汝等聞斯語不？」報言：「已聞。世尊！我等為造。」是時世尊調伏驢藥叉，及彼五百眷屬已，時婆羅門等為彼藥叉，及五百眷屬，造五百毗訶羅。如是漸次調伏池藥叉、林藥叉、訶梨迦藥叉女已。是時世尊現大神通，入摩土羅城中，調伏闇藥叉女及五百眷屬；彼城人眾亦為苾芻造五百住處。是時世尊於斯城外城內，調伏二千五百藥叉已，時彼城中信心人等，亦復為造二千五百住處。

爾時世尊復至鄔達羅聚落，住鄔達羅林中。時有婆羅門名鄔達羅延，聞世尊

【現代漢語翻譯】現代漢語譯本：『世尊！所有的比丘都已聚集在會堂，按照次序坐好，希望聖者知曉時機已到。』世尊前往會堂，到達后在比丘們面前鋪設座位坐下。當時末土羅城（Mathura，古印度城市）有信心的婆羅門居士，知道佛陀和僧眾已經安坐用齋完畢，詳細情況如前文所述。洗手完畢，收好缽具后，就在佛陀面前祈求願望並站立，這樣說道：『那些毒龍和惡劣的藥叉（Yaksa，一種精靈）都已經調伏。這個驢藥叉（Ass-faced Yaksa），常常讓我們在漫長的黑夜中把不是怨恨當作怨恨，不是仇敵當作仇敵，不是違逆當作違逆，我們所生的孩子都被侵奪。世尊是否能爲了憐憫我們，調伏惡驢藥叉？』當時那個藥叉先前就坐在會中，這時世尊告訴藥叉說：『你聽到這些話了嗎？』回答說：『世尊！聽到了。』又告訴藥叉：『聽到這些話了嗎？』『善逝（Sugata，佛陀的稱號）！聽到了。』又告訴藥叉：『這是非法之事，你應該厭惡遠離。』藥叉稟告佛陀：『如果眾人能夠為四方的比丘建造毗訶羅（Vihara，精舍），我就會捨棄惡行，必定不再損害他人。』這時世尊告訴末土羅聚落有信心的婆羅門居士等人：『你們聽到這些話了嗎？』回答說：『聽到了。世尊！我們會建造的。』這時世尊調伏了驢藥叉以及他的五百眷屬后，當時的婆羅門等人為那個藥叉和五百眷屬建造了五百座毗訶羅。就這樣逐漸地調伏了池藥叉（Pond Yaksa）、林藥叉（Forest Yaksa）、訶梨迦藥叉女（Harika Yaksa）等。這時世尊顯現大神力，進入摩土羅城中，調伏了闇藥叉女（Dark Yaksa）和五百眷屬；那座城市的人們也為比丘建造了五百處住所。這時世尊在這座城市內外，調伏了二千五百個藥叉后，當時那座城市中有信心的人們，也為他們建造了二千五百處住所。當時世尊又來到鄔達羅聚落（Uttarolaka），住在鄔達羅林中。當時有一位婆羅門名叫鄔達羅延（Uttarayana），聽聞世尊…

【English Translation】 English version: 『Venerable One! All the Bhiksus (Bhikkhus, monks) have gathered in the assembly hall, and are seated in order. May the Holy One know when the time is right.』 The Venerable One went to the assembly hall, and upon arriving, spread out a seat before the Bhiksus and sat down. At that time, a faithful Brahmin householder from the city of Mathura (Mathura, an ancient Indian city), knowing that the Buddha and the Sangha (Sangha, monastic community) were seated and had finished their meal, as described in detail above, washed his hands, put away his bowl, and stood before the Buddha, seeking a wish, saying: 『Those poisonous dragons and evil Yaksas (Yaksa, a type of spirit) have all been subdued. This Ass-faced Yaksa (Ass-faced Yaksa), constantly makes us treat non-resentment as resentment, non-enemies as enemies, and non-opposition as opposition during the long nights. Our children are being taken away. Would the Venerable One, out of compassion for us, subdue the evil Ass-faced Yaksa?』 At that time, that Yaksa was already sitting in the assembly. Then the Venerable One said to the Yaksa: 『Have you heard these words?』 He replied: 『Venerable One! I have heard.』 Again, He said to the Yaksa: 『Have you heard these words?』『Sugata (Sugata, epithet of the Buddha)! I have heard.』 Again, He said to the Yaksa: 『This is an unlawful matter; you should detest and stay away from it.』 The Yaksa reported to the Buddha: 『If the people can build Viharas (Vihara, monastery) for the Bhiksus from all directions, I will abandon my evil deeds and will certainly not harm others.』 Then the Venerable One said to the faithful Brahmin householder and others from the village of Mathura: 『Have you heard these words?』 They replied: 『We have heard. Venerable One! We will build them.』 Then, after the Venerable One subdued the Ass-faced Yaksa and his five hundred attendants, the Brahmins and others built five hundred Viharas for that Yaksa and his five hundred attendants. In this way, He gradually subdued the Pond Yaksa (Pond Yaksa), the Forest Yaksa (Forest Yaksa), and the Harika Yaksa (Harika Yaksa) woman. Then the Venerable One manifested great supernatural powers and entered the city of Mathura, subduing the Dark Yaksa (Dark Yaksa) woman and her five hundred attendants; the people of that city also built five hundred dwellings for the Bhiksus. Then, after the Venerable One subdued two thousand five hundred Yaksas inside and outside this city, the faithful people in that city also built two thousand five hundred dwellings for them. At that time, the Venerable One went again to the village of Uttarolaka (Uttarolaka), and stayed in the Uttarolaka forest. At that time, there was a Brahmin named Uttarayana (Uttarayan), who heard of the Venerable One…

在彼林中，遂乘白馬車輅，手持金杖金澡罐，眷屬圍繞從城而出，欲往佛所，車道通處，乘車而進；若不通處，即步涉而進，遂至佛所，以妙言詞，慰問世尊，退坐一面。鄔達羅延婆羅門大長者白佛言：「世尊！我今少有問答，愿佛聽許。」世尊告曰：「婆羅門！恣汝所問。」時婆羅門白言：「喬答摩！此之五根，種種境界，各取本界、不取別界。所謂眼、耳、鼻、舌、身根。何者界處攝？何者依處？」佛言：「婆羅門！若此五根，種種界處，各取本界而不取別。所謂眼界乃至身界，是諸根等，意能攝受。然此五根，以意為依止。」婆羅門曰：「意復以何為依止？」佛言：「以念為依止。」婆羅門曰：「念以何為依止？」佛言：「以四念處為依止。」又問：「四念處以何為依止？」佛言：「七覺支為依止。」又問：「七覺支以何為依止？」佛言：「明解脫為依止。」又問：「明解脫以何為依止？」佛言：「涅槃為依止。」又問：「涅槃以何為依止？」佛言：「婆羅門！汝今所問，此事深遠，汝不能到彼邊際涅槃。我今所修梵行，正斷苦故，盡諸苦際。」

爾時鄔陀延婆羅門大長者聞世尊語已，心生歡喜，從坐而起，辭佛而去。時彼長者作如是念：「如何于彼而作損害？」其長者昔聞有人以食供養世尊及聲聞眾，

【現代漢語翻譯】現代漢語譯本：在那片林中，他於是乘坐著白馬車，手持金杖和金澡罐，被眷屬圍繞著從城裡出來，想要前往佛陀所在之處。在車道通暢的地方，就乘坐車子前進；在車道不通暢的地方，就步行前進，最終到達佛陀所在之處，用美妙的言辭慰問世尊，然後退到一旁坐下。鄔達羅延（Udraka Rāmaputra）婆羅門大長者對佛陀說：『世尊！我現在有一些問題想要請教，希望佛陀允許。』世尊告訴他：『婆羅門！你可以隨意提問。』當時，婆羅門問道：『喬答摩（Gautama）！這五根（眼、耳、鼻、舌、身），各自在不同的境界中，只取其本來的境界，而不取其他的境界。那麼，它們被什麼界處所攝？又以什麼作為依處呢？』佛陀說：『婆羅門！這五根，各自在不同的境界中，只取其本來的境界而不取其他的境界，也就是眼界乃至身界，這些根等，由意根（manas）來攝受。而這五根，以意為依止。』婆羅門問：『那麼，意又以什麼為依止呢？』佛陀說：『以念（smṛti）為依止。』婆羅門問：『念又以什麼為依止呢？』佛陀說：『以四念處（catvāri smṛtyupasthānāni）為依止。』又問：『四念處又以什麼為依止呢？』佛陀說：『以七覺支（sapta bodhyaṅgāni）為依止。』又問：『七覺支又以什麼為依止呢？』佛陀說：『以明解脫（vidyā-vimukti）為依止。』又問：『明解脫又以什麼為依止呢？』佛陀說：『以涅槃（nirvāṇa）為依止。』又問：『涅槃又以什麼為依止呢？』佛陀說：『婆羅門！你現在所問的，這件事非常深遠，你無法到達涅槃的彼岸。我現在所修的梵行（brahmacarya），正是爲了斷除痛苦，窮盡一切痛苦的邊際。』當時，鄔陀延（Udraka Rāmaputra）婆羅門大長者聽了世尊的話后，心生歡喜，從座位上站起來，向佛陀告辭離去。當時，那位長者心中這樣想：『要如何對他們造成損害呢？』這位長者過去聽說有人用食物供養世尊以及聲聞眾（śrāvaka-saṃgha）。

【English Translation】 English version: Then, in that forest, he rode a white horse-drawn chariot, holding a golden staff and a golden water pot, surrounded by his retinue, and departed from the city, intending to go to the Buddha's place. Where the road was passable, he advanced by chariot; where it was not passable, he proceeded on foot, eventually arriving at the Buddha's place. With exquisite words, he greeted the World-Honored One (Bhagavan), and then withdrew to sit on one side. Udraka Rāmaputra (鄔達羅延), the great Brahmin elder, said to the Buddha: 'World-Honored One, I have a few questions to ask, may the Buddha permit me?' The World-Honored One replied: 'Brahmin, ask whatever you wish.' At that time, the Brahmin asked: 'Gautama (喬答摩), these five roots (indriya) – eye, ear, nose, tongue, and body – each takes its own realm and does not take another's realm. What realm encompasses them? And what is their support?' The Buddha said: 'Brahmin, these five roots, each takes its own realm and does not take another's realm, namely the eye realm up to the body realm. These roots are encompassed by the mind (manas). And these five roots rely on the mind as their support.' The Brahmin asked: 'What does the mind rely on?' The Buddha said: 'It relies on mindfulness (smṛti).' The Brahmin asked: 'What does mindfulness rely on?' The Buddha said: 'It relies on the four foundations of mindfulness (catvāri smṛtyupasthānāni).' He further asked: 'What do the four foundations of mindfulness rely on?' The Buddha said: 'They rely on the seven factors of enlightenment (sapta bodhyaṅgāni).' He further asked: 'What do the seven factors of enlightenment rely on?' The Buddha said: 'They rely on clear liberation (vidyā-vimukti).' He further asked: 'What does clear liberation rely on?' The Buddha said: 'It relies on Nirvana (nirvāṇa).' He further asked: 'What does Nirvana rely on?' The Buddha said: 'Brahmin, what you are asking is profound and far-reaching; you cannot reach the other shore of Nirvana. The pure conduct (brahmacarya) I now practice is precisely for the sake of ending suffering, exhausting all the boundaries of suffering.' At that time, Udraka Rāmaputra (鄔陀延), the great Brahmin elder, having heard the words of the World-Honored One, felt joy in his heart, rose from his seat, and took his leave of the Buddha. At that time, the elder thought to himself: 'How can I cause harm to them?' This elder had previously heard that someone had offered food to the World-Honored One and the community of disciples (śrāvaka-saṃgha).

便即發願：「心有所求，悉皆獲得。」作是念已，還來佛所，整理衣服，合掌頂禮，而即白言：「唯愿世尊及苾芻眾，明日晨朝於我家中愿受飯食。」廣如上說。是時長者知世尊食訖，洗手收缽已，於世尊前，即取小座而坐，便念惡愿：「此輩沙門喬答摩及諸弟子，食我飯者，與我作牛。」爾時世尊知鄔陀延心之所念，而即告曰：「婆羅門！汝心違法，終不能成。此諸苾芻，已盡後有，汝今可更別發余愿。」爾時世尊說施咒愿已，從座而去，還至本住處，在苾芻前敷座而坐，告諸苾芻：「彼鄔陀延為求耶愿而生噁心。汝等食已，宜可速說先佛伽他，使彼耶愿勿得成就。」時諸苾芻說伽他已。

爾時世尊夜分已盡，于清旦時入鄔陀延聚落乞食，侍者具壽阿難陀隨佛左右。彼聚落中有一老母名迦戰羅，將欲取水，而向井邊。世尊見彼調伏時至，告具壽阿難陀曰：「汝今可詣彼老母所，告言：『世尊須水，汝可持奉。』」答言：「聖者！我今奉水。」時彼老母以滿瓶水，速往佛所，見彼如來具三十二相八十種好，光明赫奕超千日輪，如寶山行。時彼老母見世尊已，便生恭敬，如愛子心，即便舉手，欲抱世尊，唱言：「子！子！」諸苾芻等即前遮止：「莫抱世尊。」佛告諸苾芻：「汝等不須遮此老母。所以者何？此老母

【現代漢語翻譯】現代漢語譯本：隨即發願：『心中所求，全部都能獲得。』這樣想完后，回到佛陀處，整理好衣服，合掌頂禮，然後稟告說：『唯愿世尊和各位比丘，明日早晨能到我家接受齋飯。』（過程）如同上面所說。當時，長者知道世尊用齋完畢，洗手收缽后，在世尊面前，拿了一個小座坐下，心中卻想著惡毒的願望：『這些沙門喬答摩（Śākyamuni，釋迦牟尼）和他的弟子們，吃了我的飯，就給我變成牛。』當時世尊知道鄔陀延（Udayana）心中所想，就告訴他說：『婆羅門（Brahmin）！你的心違背了正法，終究不能成功。這些比丘，已經斷盡了後有，你現在可以另外發其他的愿。』當時世尊說完施食的咒愿后，從座位起身離去，回到自己居住的地方，在比丘們面前鋪設座位坐下，告訴各位比丘：『那個鄔陀延爲了求得邪愿而生起了噁心。你們用齋完畢后，應該儘快誦說過去諸佛的伽陀（Gāthā，偈頌），使他的邪愿不能夠成就。』當時各位比丘誦說了伽陀。當時世尊夜裡時間已盡，在清晨時分進入鄔陀延聚落乞食，侍者具壽阿難陀（Ānanda）跟隨在佛陀左右。那個聚落中有一位老婦名叫迦戰羅（Kāñcanā），正要取水，走向井邊。世尊見到調伏她的時機已到，告訴具壽阿難陀說：『你現在可以去那位老婦那裡，告訴她說：『世尊需要水，你可以拿來供奉。』』阿難陀回答說：『聖者！我現在就去奉水。』當時那位老婦拿著裝滿水的瓶子，快速地走向佛陀處，見到如來具有三十二相和八十種好，光明赫奕超越千個太陽，如同寶山行走。當時那位老婦見到世尊后，便生起恭敬心，如同愛護自己的孩子一樣，便舉起手，想要擁抱世尊，口中喊著：『孩子！孩子！』各位比丘立刻上前阻止：『不要擁抱世尊。』佛陀告訴各位比丘：『你們不需要阻止這位老婦。為什麼呢？這位老婦

【English Translation】 English version: Then he made a vow: 'Whatever my heart desires, may I obtain it all.' After thinking this, he returned to the Buddha, arranged his clothes, joined his palms, bowed his head, and then said: 'May the World-Honored One and the assembly of Bhikshus (monks) deign to accept a meal at my house tomorrow morning.' (The process was) as described above. At that time, the elder knew that the World-Honored One had finished eating, washed his hands, and put away his bowl. He then took a small seat and sat down in front of the World-Honored One, but he thought an evil wish: 'These Shramanas (ascetics) Gautama (Śākyamuni,釋迦牟尼) and his disciples, who eat my food, shall become cows for me.' At that time, the World-Honored One knew what Udayana (鄔陀延) was thinking in his heart, and immediately said: 'Brahmin (婆羅門)! Your heart is against the Dharma (law), and it will ultimately not succeed. These Bhikshus have exhausted future existence. You may now make other vows.' At that time, after the World-Honored One spoke the blessing of giving, he rose from his seat and left, returning to his dwelling place. He sat down on a seat prepared before the Bhikshus, and told the Bhikshus: 'That Udayana has conceived an evil mind in order to seek a perverse wish. After you have eaten, you should quickly recite the Gathas (Gāthā, 偈頌) of the Buddhas of the past, so that his perverse wish may not be fulfilled.' At that time, the Bhikshus recited the Gathas. At that time, the World-Honored One, when the night was over, entered the Udayana village in the early morning to beg for food, with the attendant Venerable Ānanda (阿難陀) following the Buddha on his left and right. In that village, there was an old woman named Kāñcanā (迦戰羅), who was about to fetch water and was heading towards the well. The World-Honored One, seeing that the time to tame her had arrived, said to the Venerable Ānanda: 'You may now go to that old woman and tell her: 'The World-Honored One needs water; you may offer it.'' Ānanda replied: 'Venerable One! I will now offer water.' At that time, the old woman, with a jar full of water, quickly went to the Buddha, and saw that the Tathagata (如來) possessed the thirty-two marks and eighty minor characteristics, his light shining brighter than a thousand suns, like a jeweled mountain walking. At that time, the old woman, seeing the World-Honored One, gave rise to reverence, like loving her own child, and immediately raised her hand, wanting to embrace the World-Honored One, and cried out: 'Child! Child!' The Bhikshus immediately stepped forward to stop her: 'Do not embrace the World-Honored One.' The Buddha told the Bhikshus: 'You do not need to stop this old woman. Why? This old woman

已曾五百生中，與我為母。若不令抱我身者，即吐熱血。」世尊見彼心生子想，念此恩愛，生慈愍心，便即引項，令老母抱。彼既抱已，心生歡喜，聽佛說法。爾時世尊知彼根性，隨機演說，令證四聖諦理。母聞法已，以金剛智杵摧滅二十種薩迦耶見煩惱山峰，證預流果，得見諦理，即作是言：「是我世尊，如是勝利，父母兄弟及諸天等所不能作，廣如上說。從無始心以來積集二十薩迦耶見山，以金剛慧我已摧滅，得預流果。」復說頌曰：

「善子所應作，　　謂報慈母恩；　我今蒙佛光，　　當進涅槃路。　善哉希有事，　　永超三惡趣；　我今用少功，　　速至無憂處。」

說是語已，頂禮佛足，奉辭而去。彼于異時，夫既聽許出家，詣世尊所，頂禮雙足，而白佛言：「唯愿世尊聽我于善說法律中出家近圓，成苾芻尼性，於世尊所，修諸梵行。」

爾時世尊付囑大世主苾芻尼，於時大世主令彼出家，與受近圓，示以法要，勤心修學，斷諸煩惱，證羅漢果，廣如上說，天人供養。是時世尊與諸苾芻尼，略說法要已，入室宴坐。是時戰迦羅苾芻尼，所聞法要，為他廣說。於時世尊告諸苾芻：「此戰迦羅，於我苾芻尼聲聞眾中，分析經法，而得第一。」

時諸苾芻皆生疑惑，為斷疑故，而問

【現代漢語翻譯】現代漢語譯本：『我過去五百世中，曾經是您的母親。如果不讓我擁抱您的身體，我就會吐血。』世尊看到她心中生起對孩子的想念，憐憫這種恩愛之情，生起慈悲之心，便低下頭，讓她擁抱。她擁抱之後，心中歡喜，聽佛說法。當時世尊瞭解她的根性，隨機說法，使她證悟四聖諦的道理。這位母親聽聞佛法后，用金剛智慧杵摧毀了二十種薩迦耶見（有身見，認為五蘊是『我』）的煩惱山峰，證得預流果（須陀洹果），得見真諦，於是說道：『我的世尊是如此殊勝，這種勝利是父母兄弟以及諸天等都無法做到的，詳細情況如前所述。從無始以來積聚的二十種薩迦耶見山，我已經用金剛智慧摧毀，證得了預流果。』又說了偈頌：『善子應該做的事情，就是報答慈母的恩情；我現在蒙受佛的光明，應當前進在涅槃的道路上。真是太好了，真是稀有之事，永遠超越三惡趣；我現在用很少的功夫，就能迅速到達沒有憂愁的地方。』說完這些話，她頂禮佛足，告辭離去。後來，她的丈夫允許她出家，她來到世尊處，頂禮雙足，對佛說：『唯愿世尊允許我在善說法律中出家受具足戒，成為比丘尼，在世尊處修習清凈的梵行。』當時世尊囑託大世主比丘尼（Mahaprajapati，佛陀的姨母），大世主比丘尼讓她出家，為她授具足戒，向她開示佛法要義，她勤奮修學，斷除各種煩惱，證得阿羅漢果，詳細情況如前所述，受到天人的供養。當時世尊與眾比丘尼，簡略地說法要之後，進入室內靜坐。當時戰迦羅比丘尼（Cankala），將所聽聞的佛法要義，為他人廣泛宣說。當時世尊告訴眾比丘：『這位戰迦羅，在我的比丘尼聲聞眾中，分析經法，是第一。』當時眾比丘都產生了疑惑，爲了消除疑惑，便問道

【English Translation】 English version: 『In five hundred past lives, you have been my mother. If you do not let me embrace your body, I will vomit hot blood.』 The World-Honored One, seeing that she had a motherly affection for him, and feeling compassion for this love, inclined his neck so that the old woman could embrace him. After she had embraced him, her heart was filled with joy, and she listened to the Buddha's teachings. At that time, the World-Honored One, knowing her disposition, preached the Dharma according to her capacity, enabling her to realize the truth of the Four Noble Truths. After the mother heard the Dharma, she used the vajra (diamond) wisdom pestle to destroy the twenty peaks of the mountain of Satkayadrishti (belief in a self, the view that the five skandhas are 『I』), and attained the fruit of Stream-entry (Sotapanna), seeing the truth. She then said: 『My World-Honored One is so victorious that parents, siblings, and even the gods cannot achieve such a victory, as described in detail above. From beginningless time, I have accumulated twenty mountains of Satkayadrishti, which I have now destroyed with vajra wisdom, attaining the fruit of Stream-entry.』 She then spoke the following verse: 『What a good son should do is to repay the kindness of his loving mother; Now I am blessed by the Buddha's light, I shall advance on the path to Nirvana. How wonderful and rare it is to forever transcend the three evil realms; Now, with little effort, I can quickly reach the place free from sorrow.』 After saying these words, she prostrated at the Buddha's feet, took her leave, and departed. Later, after her husband had permitted her to renounce the world, she went to the World-Honored One, prostrated at his feet, and said to the Buddha: 『May the World-Honored One allow me to renounce the world in the well-spoken Dharma and Vinaya, receive full ordination, become a Bhikshuni (nun), and practice pure conduct in the presence of the World-Honored One.』 At that time, the World-Honored One entrusted her to Mahaprajapati Bhikshuni (Buddha's aunt), who allowed her to renounce the world, gave her full ordination, showed her the essentials of the Dharma, and she diligently studied, cut off all defilements, and attained the fruit of Arhat, as described in detail above, and was worshiped by gods and humans. At that time, the World-Honored One, together with the Bhikshunis, briefly taught the essentials of the Dharma and then entered the chamber to sit in meditation. At that time, Cankala Bhikshuni (Cankala), widely proclaimed the essentials of the Dharma that she had heard to others. At that time, the World-Honored One told the Bhikshus: 『This Cankala is the foremost among my Bhikshuni Sangha (community) in analyzing the Sutras.』 At that time, all the Bhikshus were filled with doubt, and to dispel their doubts, they asked

世尊：「彼戰迦羅苾芻尼，曾作何業，年邁出家？復以何緣而受貧賤？于最後生而不懷孕，復得出家，證羅漢果？說法之中，云何最勝？」佛告諸苾芻：「此戰迦羅苾芻尼，先作白業故，積集資糧，乃至果報自受。苾芻當知！我于往昔行菩薩道時，曾為我母。由彼業故，年老出家。我昔行菩薩道時，母為障礙。由戰迦羅不作善故，摩耶夫人常作好業。戰迦羅為墮胎故，迦葉佛時，罵辱式叉、有學苾芻尼及無學苾芻尼云：『婢！婢！』由此業故，今為婢身。由迦葉佛時，出家讀誦，又聞佛說法，因蘊善巧、界處緣起善巧、處非處善巧，在我教中出家，斷一切煩惱，得無學果。鄔波馱耶苾芻尼，于彼迦葉波佛正等覺法中出家，能廣分別，說法人中，最為第一。時戰迦羅苾芻尼臨命終時，作是愿言：『我于迦葉波佛法中，修持梵行，讚誦經典，而未得果。今迦葉波佛授鄔達羅摩納婆阿耨多羅三藐三菩提記：「汝于未來世，人壽百歲時，成等正覺，號釋迦牟尼。」愿我善根，于彼釋迦如來法中出家，得如今日鄔波馱耶，說法人中，最為第一。』由彼愿故，今此苾芻尼於我法中，說法第一。苾芻當知！黑黑之業，當得黑黑報。乃至汝等苾芻，當修白白業，應如是學。」

爾時世尊告阿難陀曰：「汝隨我往吠羅聚落。」阿難

【現代漢語翻譯】現代漢語譯本世尊說：『那位戰迦羅(Cāṅkārā)比丘尼，過去做了什麼業，以至於年老才出家？又因為什麼緣故而遭受貧賤？在最後一生中沒有懷孕，卻又能出家，證得阿羅漢果？在說法的人當中，她又是如何成為最殊勝的呢？』佛告訴眾比丘：『這位戰迦羅比丘尼，因為過去做了善業，積累了功德資糧，所以果報由她自己承受。比丘們應當知道！我在過去行菩薩道的時候，她曾經是我的母親。因為那個業的緣故，她年老才出家。我過去行菩薩道的時候，母親成爲了我的障礙。因為戰迦羅沒有行善，而摩耶夫人(Māyādevī)經常行善。戰迦羅因為墮胎的緣故，在迦葉佛(Kāśyapa Buddha)時期，辱罵正在學習和已經學成的比丘尼說：「婢女！婢女！」因為這個業的緣故，今生才成為婢女之身。因為在迦葉佛時期，她出家讀誦經典，又聽聞佛陀說法，通達五蘊(skandha)的善巧、十二處(āyatana)的善巧、十八界(dhātu)的善巧、十二緣起(pratītyasamutpāda)的善巧、以及是處非處(sthānāsthāna)的善巧，所以在我的教法中出家，斷除一切煩惱，證得無學果。她的戒師比丘尼，在那位迦葉佛正等覺的教法中出家，能夠廣泛地分別法義，在說法的人當中，最為第一。當時戰迦羅比丘尼臨命終時，發願說：『我在迦葉佛的教法中，修持梵行，讚誦經典，卻沒有證得果位。現在迦葉佛為鄔達羅摩納婆(Udaramanava)授記阿耨多羅三藐三菩提(anuttarā-samyak-saṃbodhi)：『你于未來世，人壽百歲時，成就等正覺，號為釋迦牟尼(Śākyamuni)。』愿我的善根，能在釋迦如來的教法中出家，得到像今日我的戒師比丘尼一樣的成就，在說法的人當中，成為最為第一。』因為這個愿的緣故，現在這位比丘尼在我的教法中，說法最為第一。比丘們應當知道！黑色的業，會得到黑色的果報。乃至你們這些比丘，應當修習白色的業，應當這樣學習。』這時，世尊告訴阿難陀(Ānanda)說：『你隨我前往吠羅(Vairo)聚落。』

【English Translation】 English version The Blessed One said: 'What deeds did that Bhikshuni Cāṅkārā perform that she ordained in old age? And for what reason did she suffer poverty and low status? In her last life, she was unable to conceive, yet she was able to ordain and attain Arhatship? Among those who preach the Dharma, how did she become the most excellent?' The Buddha told the Bhikshus: 'This Bhikshuni Cāṅkārā, because she performed good deeds in the past, accumulated merits and resources, and thus she herself receives the karmic results. Bhikshus, you should know! When I was practicing the Bodhisattva path in the past, she was once my mother. Because of that karma, she ordained in old age. When I was practicing the Bodhisattva path in the past, my mother became an obstacle. Because Cāṅkārā did not perform good deeds, while Māyādevī always performed good deeds. Because Cāṅkārā committed abortion, during the time of Kasyapa Buddha, she insulted the Bhikshunis who were still learning and those who had completed their learning, saying: 'Slave! Slave!' Because of this karma, she is now in the body of a slave. Because during the time of Kasyapa Buddha, she ordained, recited scriptures, and heard the Buddha preach, she was skilled in the aggregates (skandha), the sense bases (āyatana), the elements (dhātu), dependent origination (pratītyasamutpāda), and what is possible and impossible (sthānāsthāna). Therefore, she ordained in my teachings, cut off all defilements, and attained the fruit of non-learning. Her preceptor Bhikshuni, ordained in the Dharma of the Perfectly Enlightened Kasyapa Buddha, was able to widely distinguish the meanings of the Dharma, and was the foremost among those who preach the Dharma.' At that time, Bhikshuni Cāṅkārā, as she was approaching the end of her life, made this vow: 'In the Dharma of Kasyapa Buddha, I practiced the pure conduct, praised and recited the scriptures, but I did not attain the fruit. Now Kasyapa Buddha has predicted Anuttarā-samyak-saṃbodhi for Udaramanava: 'In the future, when humans live to be a hundred years old, you will attain Perfect Enlightenment and be called Śākyamuni.' May my good roots allow me to ordain in the Dharma of that Śākyamuni Tathagata, and attain the same achievements as my preceptor Bhikshuni today, becoming the foremost among those who preach the Dharma.' Because of this vow, this Bhikshuni is now the foremost in preaching the Dharma in my teachings. Bhikshus, you should know! Black deeds will result in black consequences. Therefore, you Bhikshus should cultivate white deeds, and you should learn in this way.' At that time, the Blessed One said to Ānanda: 'Come with me to the village of Vairo.'

陀曰：「唯然。世尊！」是時世尊共阿難陀去，乃至到一園中。時有婆羅門汲水灑園，其婆羅門遙見世尊，便作是念：「若喬答摩沙門入此園者，污此井水。」便藏罐索，佇立而住。爾時世尊以神通力而入彼園。時有半之迦藥叉大將，遂側其井水，流滿園中。時婆羅門作如是念：「此喬答摩沙門有大威力，能令井水涌出漫流。」作是念已，即生信心，而作是言：「喬答摩來！此是水罐、此是罐索，隨意取水。」是時世尊即說頌曰：

「諸處悉有水，　　井水何所用？　斷此渴愛想，　　更復何所求？」

時彼婆羅門白佛言：「唯愿世尊聽我于善說法律之中出家而受近圓，得苾芻性。」廣如上說「善來苾芻！」即成出家，頌曰：

「世尊命善來，　　發落衣缽具，　諸根咸寂定，　　隨念悉皆成。」

由彼苾芻策勵勤修，斷諸煩惱，證阿羅漢，厭離三世，廣如上說，乃至釋梵諸天恭敬。

爾時世尊，于勇軍聚落人間遊行，至鞞闌底城，在練木樹下而住。時此城中有婆羅門名曰火授，而作國王，國土豐饒，人民安樂，居者充滿。是時彼王聞世尊遊行勇軍人間，至此在練木樹下，便作是念：「沙門喬答摩！諸大國王恭敬供養、尊重讚歎，我亦應可供給供養，免被鄰國譏嫌笑弄云：『火授王！如來

【現代漢語翻譯】現代漢語譯本陀（Tuo）說：『是的，世尊！』這時世尊和阿難陀（Ananda）一起去，來到一個園林中。當時有一位婆羅門（Brahman）正在汲水澆園，那位婆羅門遠遠地看見世尊，便心想：『如果喬答摩（Gautama）沙門（Shramana）進入這個園林，就會玷污這井水。』於是他藏起水罐和繩索，站在那裡等候。這時世尊以神通力進入了那個園林。當時有一位半之迦（Panzhijia）藥叉（Yaksa）大將，於是傾側井水，使之流滿園中。這時婆羅門心想：『這位喬答摩沙門有大威力，能讓井水涌出漫流。』這樣想著，便生起了信心，說道：『喬答摩來吧！這是水罐，這是罐索，隨意取水。』這時世尊就說了偈頌：『到處都有水，井水有什麼用？斷除這渴愛的念想，還要求什麼呢？』當時那位婆羅門對佛說：『希望世尊允許我在善說法律之中出家，接受近圓戒，得到比丘（Bhikkhu）的身份。』（內容）廣泛如上所說，『善來比丘！』就完成了出家，偈頌說：『世尊命（我）善來，頭髮自然脫落，衣缽自然具足，諸根都寂靜安定，隨念都能成就。』由於那位比丘策勵勤奮地修行，斷除了各種煩惱，證得了阿羅漢（Arhat）果位，厭離三界，（內容）廣泛如上所說，乃至釋（Shakra）梵（Brahma）諸天都恭敬他。這時世尊，在勇軍聚落人間游化，到達鞞闌底（Bhilanti）城，住在練木樹下。當時這座城中有一位婆羅門名叫火授（Huoshou），擔任國王，國土豐饒，人民安樂，居住者眾多。當時那位國王聽說世尊在勇軍聚落人間游化，來到這裡住在練木樹下，便心想：『沙門喬答摩，各大國王都恭敬供養、尊重讚歎他，我也應該供給供養他，免得被鄰國譏笑說：「火授王！如來（Tathagata）

【English Translation】 English version Tuo said: 'Yes, World Honored One!' At that time, the World Honored One went with Ananda to a garden. There was a Brahman drawing water to sprinkle the garden. When the Brahman saw the World Honored One from afar, he thought: 'If the Shramana Gautama enters this garden, he will defile this well water.' So he hid the water pot and rope, and stood waiting. At that time, the World Honored One entered the garden with his supernatural power. Then, a Yaksha general named Panzhijia tilted the well water, causing it to overflow the garden. The Brahman then thought: 'This Shramana Gautama has great power, able to make the well water gush out and overflow.' Thinking this, he developed faith and said: 'Gautama, come! Here is the water pot, here is the rope, take water as you please.' At that time, the World Honored One spoke this verse: 'Everywhere there is water, what is the use of well water? Cut off this thirst for craving, what more is there to seek?' At that time, the Brahman said to the Buddha: 'May the World Honored One allow me to leave home in the well-spoken Dharma and Vinaya, receive the Upasampada ordination, and attain the state of a Bhikkhu.' (The content is) extensively as described above, 'Welcome, Bhikkhu!' Thus, the leaving home was completed, the verse says: 'The World Honored One commands 'Welcome!', hair naturally falls off, robes and bowl are naturally complete, all senses are calm and settled, all thoughts are accomplished.' Because that Bhikkhu diligently practiced, cut off all afflictions, attained the Arhat fruit, and renounced the three realms, (the content is) extensively as described above, even Shakra and Brahma and all the devas respectfully honored him. At that time, the World Honored One, wandering among the people in the village of Yongjun, arrived at the city of Bhilanti, and stayed under the Lianmu tree. At that time, in this city, there was a Brahman named Huoshou, who was the king, the country was rich, the people were peaceful, and the residents were numerous. At that time, that king heard that the World Honored One was wandering among the people in the village of Yongjun, and had come here to stay under the Lianmu tree, and he thought: 'The Shramana Gautama, all the great kings respectfully offer to, honor, and praise him, I should also provide offerings to him, lest I be ridiculed by neighboring countries, saying: 'King Huoshou! The Tathagata

在於境內亦能供養。』我今應請世尊及苾芻僧伽，以一切供具而為供養。」作是念已，便即告敕嚴駕出城，往詣佛所，以種種善言慰問世尊，卻坐一面。爾時世尊即為彼王說微妙法，示教利喜，默然而住。時火授王即從坐起，偏袒右肩右膝著地，合掌向佛，而白佛言：「唯愿世尊及苾芻眾，受我三月雨安居四事供養：飲食、湯藥、衣服、臥具。」爾時世尊默然受彼火授王請。時火授王既見世尊默然受請，心大歡喜，從坐而起，至本宮已，敕諸臣曰：「卿等宜應日日廣辦十八種飯，及諸美味。」復於國中而遍告敕：「汝等諸人，夏三月中不得輒供沙門喬答摩。若輒請者，當斷其命。」王告敕已，夜便睡眠，夢見白帳圍繞宮城。夢已驚怖，心生愁惱，身毛皆豎，從臥速起，拓頰而坐，思惟所夢是何災祥？不為此徴而失王位、或當致死？至於晨朝，便告國師，具陳所夢：「如是夢者，於我若為？」時彼國師心生異念：「今王所夢，是其善徴。我若善解，遂令彼王于喬答摩所倍加敬養；我今惡解彼王所夢。」作是念已，而白王曰：「此夢非善。」王白師言：「此夢非善，當有何報？」師答王言：「如王所夢，決定失位，或當致死。」王時思念：「為定失國？為致死耶？」作是念已，復白師言：「有何方便，得不失位及不致死？

{ "translations": [ "現代漢語譯本", "『即使在我的領土內，也能進行供養。』我現在應該迎請世尊（Bhagavan，佛陀的尊稱）和比丘僧伽（Bhikkhu Sangha，僧團），用一切供養品來供養他們。」他這樣想后，立即命令準備車駕出城，前往佛陀所在之處，用各種善言慰問世尊，然後在一旁坐下。當時，世尊為國王宣說了微妙的佛法，開示教導，使他受益和歡喜，然後默默地住止。當時，火授王（Agni Datta，國王名）從座位上站起來，袒露右肩，右膝著地，合掌向佛，對佛說：「唯愿世尊和比丘眾，接受我三個月雨季安居（Vassa，雨季閉關）期間的四事供養：飲食、湯藥、衣服、臥具。」當時，世尊默然接受了火授王的邀請。火授王看到世尊默然接受邀請，心中非常歡喜，從座位上站起來，回到自己的宮殿後，命令各位大臣說：「你們應該每天廣泛準備十八種飯食，以及各種美味佳餚。」他又在全國範圍內發佈命令：「你們這些人，在夏季的三個月中，不得擅自供養沙門喬答摩（Śrāmaṇa Gautama，釋迦牟尼佛）。如果有人擅自邀請，將處以死刑。」國王發佈命令后，晚上便入睡了，夢見白色的帳篷圍繞著宮城。夢醒後感到驚恐，心中憂愁煩惱，全身的毛髮都豎了起來，迅速從床上起來，用手托著臉頰坐著，思考所做的夢預示著什麼災禍或吉祥？是不是因為這個徵兆而失去王位，或者將要面臨死亡？到了早晨，便告訴國師（royal advisor），詳細地陳述了自己的夢境：「這樣的夢，對我來說意味著什麼？」當時的國師心中產生了其他的想法：「現在國王所做的夢，是吉祥的徵兆。如果我善意地解釋，就會使國王對喬答摩更加敬重和供養；如果我惡意地解釋國王的夢……」這樣想后，便對國王說：「這個夢不是好兆頭。」國王問國師說：「這個夢不是好兆頭，會有什麼報應？」國師回答國王說：「按照國王所做的夢，必定會失去王位，或者將要面臨死亡。」國王當時心想：「是註定要失去國家？還是面臨死亡呢？」這樣想后，又問國師說：「有什麼方法，可以不失去王位，也不至於死亡？」 ], "english_translations": [ "English version", "'Even within my territory, offerings can be made.' I should now invite the Bhagavan (Buddha's title) and the Bhikkhu Sangha (community of monks) and offer them all kinds of provisions.\" Having thought this, he immediately ordered his chariot to be prepared and went out of the city to where the Buddha was. He greeted the Bhagavan with various kind words and sat down to one side. At that time, the Bhagavan spoke subtle Dharma for the king, instructing, teaching, benefiting, and delighting him, and then remained silent. Then, King Agni Datta (name of the king) rose from his seat, bared his right shoulder, knelt on his right knee, and, with his palms joined, said to the Buddha, \"May the Bhagavan and the community of Bhikkhus accept my provision of the four requisites during the three months of the rainy season retreat (Vassa): food, medicine, clothing, and bedding.\" At that time, the Bhagavan silently accepted King Agni Datta's invitation. When King Agni Datta saw that the Bhagavan had silently accepted the invitation, he was overjoyed. He rose from his seat and, returning to his palace, ordered his ministers, \"You should prepare eighteen kinds of rice and various delicacies every day.\" He also proclaimed throughout the kingdom, \"You people must not presume to offer to the Śrāmaṇa Gautama (Shakyamuni Buddha) during the three months of summer. If anyone presumes to invite him, they will be put to death.\" After the king issued the order, he went to sleep that night and dreamed of white tents surrounding the palace city. Startled by the dream, he felt worried and distressed, and the hairs on his body stood on end. He quickly got out of bed, propped his cheek with his hand, and sat thinking about what misfortune or good fortune the dream foretold. Was he going to lose his throne because of this omen, or was he going to face death? In the morning, he told the royal advisor (royal advisor), recounting the dream in detail: \"What does such a dream mean for me?\" At that time, the royal advisor had other thoughts in his mind: \"The dream that the king had now is a good omen. If I interpret it favorably, it will cause the king to respect and make offerings to Gautama even more; if I interpret the king's dream unfavorably...\" Having thought this, he said to the king, \"This dream is not a good sign.\" The king asked the advisor, \"If this dream is not a good sign, what will be the retribution?\" The advisor replied to the king, \"According to the king's dream, you will surely lose your throne, or you will face death.\" The king then thought, \"Am I destined to lose the kingdom? Or am I facing death?\" After thinking this, he asked the advisor again, \"What means are there to avoid losing the throne and not facing death?" ] }

」師便答言：「於一夏三月，住幽隱處，勿令人見。若能如是，定不失位，身復不死。」時火授王聞是語已：「此事甚易，我當告敕國內人民，不令見我。」作是語已，處處遍告：「王有敕令，夏三月中，一切人民，莫復見我。若輒見者，當斷其命。」如是敕已，入于隱處。

爾時具壽阿難陀，于其晨朝詣火授王宮，于王門所，見衛門人寂然閑坐，無所營為。見已問言：「汝等今者何故閑坐無所營作？」彼便答言：「聖者阿難陀使我何作？」阿難陀報言：「彼火授王！豈不請佛及苾芻僧伽，夏三月中四事供養。汝等今者何得閑坐，不營飲食及敷床座，令佛及僧伽一日斷食耶？」時彼門人白言：「聖者！王雖告敕，令其廣辦五百人供，不言為誰？」阿難陀告言：「汝可白言。」彼便答曰：「聖者阿難陀！王先遍告：『夏三月中，勿令人見。若輒見者，當斷其命。』我等當有第二頭耶？而敢白王。」時阿難陀聞斯語已，往詣佛所，具陳上事。佛告阿難陀：「汝今宜可著僧伽胝，將一侍者，往大城中，市陌坊巷四衢道中，作如是告：『誰有信心，於三月日能為供給世尊及苾芻僧伽飲食湯藥者，今正是時。』」爾時聖者聞佛教已，即便往告，如上具陳。城中長者婆羅門等，作如是言：「聖者阿難陀！我等各各獨能辦供，

【現代漢語翻譯】現代漢語譯本：於是，那位老師回答說：『在一個夏季的三個月里，住在隱蔽的地方，不要讓人看見。如果能這樣做，一定不會失去王位，而且自身也不會死亡。』當時，火授王（Agni Datta，國王名）聽到這些話后說：『這件事很容易，我應當告訴國內的人民，不讓他們看見我。』說了這些話后，到處宣告：『國王有命令，夏季三個月中，所有人民，都不要再看見我。如果有人膽敢看見我，就處死他。』這樣命令之後，就進入了隱蔽的地方。

當時，具壽阿難陀（Ananda，佛陀的十大弟子之一）在早晨前往火授王的宮殿，在王宮門口，看見守門人安靜地坐著，無所事事。看見后問道：『你們現在為什麼閑坐著，什麼也不做呢？』他們回答說：『聖者阿難陀，您要我們做什麼呢？』阿難陀說：『那位火授王，難道不是邀請佛陀和比丘僧團，在夏季三個月中供養飲食等四事嗎？你們現在怎麼能閑坐著，不準備飲食和鋪設床座，讓佛陀和僧團一天斷食呢？』當時，那些門人稟告說：『聖者！國王雖然命令，要廣泛準備五百人的供養，但沒有說是為誰準備。』阿難陀說：『你們可以稟告國王。』他們回答說：『聖者阿難陀！國王先前已經宣告：『夏季三個月中，不要讓人看見我。如果有人膽敢看見我，就處死他。』我們難道有第二個腦袋嗎？敢去稟告國王。』當時，阿難陀聽到這些話后，前往佛陀那裡，詳細陳述了上述事情。佛陀告訴阿難陀：『你現在應該披上僧伽胝（Sanghati，一種袈裟），帶一個侍者，前往大城市中，在街市坊巷和十字路口，這樣宣告：『誰有信心，在三個月內能夠為世尊（Bhagavan，佛陀的稱號）和比丘僧團提供飲食湯藥的，現在正是時候。』當時，聖者阿難陀聽到佛陀的教導后，立即前往宣告，如上詳細陳述。城中的長者和婆羅門（Brahmana，古印度祭司階層）等，這樣說：『聖者阿難陀！我們各自都能獨自承擔供養，』

【English Translation】 English version: The teacher then replied, 'For three months of a summer, dwell in a secluded place, and do not let anyone see you. If you can do this, you will certainly not lose your position, and you yourself will not die.' At that time, King Agni Datta (Agni Datta, name of the king), having heard these words, said, 'This matter is very easy; I shall instruct the people of the country not to let them see me.' Having said these words, he proclaimed everywhere, 'The king has ordered that for three months of the summer, all the people must not see me again. If anyone dares to see me, they shall be put to death.' Having thus ordered, he entered a secluded place.

At that time, the Venerable Ananda (Ananda, one of the Buddha's ten great disciples), in the morning, went to the palace of King Agni Datta. At the gate of the palace, he saw the gatekeepers sitting quietly, doing nothing. Having seen them, he asked, 'Why are you sitting idly, doing nothing?' They replied, 'Venerable Ananda, what do you want us to do?' Ananda said, 'Did not King Agni Datta invite the Buddha and the Bhikshu Sangha (Bhikshu Sangha, the community of monks) to provide them with the four requisites (food, clothing, shelter, and medicine) for three months of the summer? How can you now sit idly, not preparing food and setting up seats, causing the Buddha and the Sangha to go without food for a day?' At that time, the gatekeepers reported, 'Venerable! Although the king ordered that offerings for five hundred people be widely prepared, he did not say for whom.' Ananda said, 'You can report to the king.' They replied, 'Venerable Ananda! The king had previously proclaimed, 'For three months of the summer, do not let anyone see me. If anyone dares to see me, they shall be put to death.' Do we have a second head that we dare to report to the king?' At that time, Ananda, having heard these words, went to the Buddha and reported the above matter in detail. The Buddha told Ananda, 'You should now put on the Sanghati (Sanghati, a type of robe), take a attendant, and go to the great city, in the streets and alleys and at the crossroads, make this proclamation: 'Whoever has faith and can provide food and medicine for the Bhagavan (Bhagavan, title of the Buddha) and the Bhikshu Sangha for three months, now is the time.'' At that time, the Venerable Ananda, having heard the Buddha's teaching, immediately went to proclaim, as described above in detail. The elders and Brahmins (Brahmana, the priestly class in ancient India) in the city said, 'Venerable Ananda! We can each individually undertake the offering,'

世尊上首聲聞僧伽，於三月中供給飲食四事無闕。但緣王有嚴敕，於三月日，不許國內人民輒為奉施上首世尊及苾芻僧伽。若違犯者，罪至於死。」如是遍告，竟無能者。

時有商主從北方來，將五百匹馬至此城中，作如是念：「今屬雨時，若我前進，恐泥損馬者多有漏蹄。」於三月中，即便住此。自乘智馬，每日料麥二升，餘者一升。商主亦聞王有嚴令，時阿難陀往就商主而為說法，彼便作是念：「我非久住此王境內。」念已白言：「聖者阿難陀！自乘智馬，每日給料大麥二升，餘者一升。世尊頗能食斯麥者，日奉佛二升，余苾芻等各施一升。」時阿難陀聞商主請已，詣世尊所，具陳上事。佛作是念：「我自作業，還當自受。」廣如余說，乃至非外界受，乃至頌曰：

「假令經百劫，　　所作業不亡；　因緣會遇時，　　果報還自受。」

於時世尊說是頌已，告具壽阿難陀曰：「汝今可往苾芻眾中次第行籌，作如是告：『若能共佛在此處住，於三月中食馬麥者，可受此籌。』」是時聖者奉佛教已，便往行籌。世尊教主先受一籌，四百九十八苾芻各受其籌。於時具壽舍利弗白世尊言：「我多風疾，於三月日，不能食麥。」具壽目連復白佛言：「我為看侍尊者，亦當隨去。」佛與四百九十八苾芻，於此

【現代漢語翻譯】現代漢語譯本：當時，世尊（Bhagavan，佛的稱號）和上首聲聞僧伽（Sravaka-samgha，聲聞弟子的僧團）在三個月的時間裡，飲食和生活必需品都得到了充分的供給。但是，由於國王有嚴厲的命令，在這三個月里，不允許國內人民私自供養上首世尊和比丘僧伽（Bhikkhu-samgha，比丘僧團）。如果有人違反，將會被處以死刑。』這樣的命令被廣泛告知，結果沒有人敢違抗。

當時，有一位商人從北方來，帶著五百匹馬來到這座城市，他心想：『現在正值雨季，如果我繼續前進，恐怕會有很多馬因為陷入泥濘而受傷。』因此，他決定在這裡停留三個月。他每天給自己的聰明的馬喂兩升大麥，其餘的馬每匹喂一升。這位商人也聽說了國王的嚴令。當時，阿難陀（Ananda，佛陀的十大弟子之一）去拜訪這位商人併爲他說法，商人心想：『我不會在這位國王的領土上久留。』想到這裡，他便說道：『聖者阿難陀！我每天給自己的聰明的馬喂兩升大麥，其餘的馬每匹喂一升。世尊是否能食用這些大麥呢？我願意每天供養佛陀兩升大麥，其餘的比丘每人供養一升。』當時，阿難陀聽了商人的請求后，便去拜見世尊，詳細地稟告了這件事。佛陀心想：『我自己造的業，還是應當自己承受。』（內容）廣泛地如同其他經典所說，乃至不是外人所能代替承受的，乃至有偈頌說：

『縱然經過百千劫，所造的業也不會消亡；因緣際會成熟時，果報終究要自己承受。』

當時，世尊說完這首偈頌后，告訴具壽阿難陀（Ayasma Ananda，尊者阿難陀）說：『你現在可以去比丘眾中依次發放竹籌，並這樣告訴他們：『如果有人願意和佛陀一起住在這裡，在這三個月里食用馬麥，就可以接受這支竹籌。』』當時，聖者阿難陀接受了佛陀的教誨后，便去發放竹籌。世尊作為教主，首先接受了一支竹籌，四百九十八位比丘各自接受了竹籌。當時，具壽舍利弗（Ayasma Sariputra，尊者舍利弗）對世尊說：『我患有風疾，在這三個月里，不能食用大麥。』具壽目犍連（Ayasma Maudgalyayana，尊者目犍連）又對佛陀說：『我爲了看護尊者，也應當隨您一起去。』佛陀和四百九十八位比丘，在這裡……

【English Translation】 English version: At that time, the Bhagavan (the Blessed One, a title for the Buddha) and the foremost Sravaka-samgha (the community of Hearer-disciples) were provided with food and the four requisites without deficiency for three months. However, due to a strict edict from the king, it was forbidden for the people within the kingdom to offer anything to the foremost Bhagavan and the Bhikkhu-samgha (the community of monks) during these three months. 『Whoever violates this will be punished with death.』 This order was widely proclaimed, and as a result, no one dared to disobey.

At that time, a merchant came from the north, bringing five hundred horses to this city. He thought to himself, 『Now is the rainy season, and if I proceed further, I fear that many horses will be injured by getting stuck in the mud.』 Therefore, he decided to stay here for three months. He fed his intelligent horse two measures of barley each day, and the rest of the horses one measure each. The merchant had also heard of the king's strict order. At that time, Ananda (one of the ten principal disciples of the Buddha) went to visit the merchant and taught him the Dharma. The merchant thought, 『I will not stay in this king's territory for long.』 Thinking this, he said, 『Venerable Ananda! I feed my intelligent horse two measures of barley each day, and the rest of the horses one measure each. Would the Bhagavan be able to eat this barley? I am willing to offer the Buddha two measures of barley each day, and each of the other Bhikkhus one measure.』 At that time, Ananda, having heard the merchant's request, went to see the Bhagavan and reported the matter in detail. The Buddha thought, 『The karma I have created, I must bear myself.』 (The content is) as widely described in other scriptures, and it cannot be borne by others, even to the extent that there is a verse that says:

『Even after hundreds of kalpas, the karma one has created will not perish; when the conditions come together, the consequences will be borne by oneself.』

At that time, after the Bhagavan spoke this verse, he said to Ayasma Ananda (Venerable Ananda), 『You may now go to the community of Bhikkhus and distribute bamboo tallies in order, and tell them this: 『If anyone is willing to stay here with the Buddha and eat horse barley for these three months, they may accept this tally.』』 At that time, the Venerable Ananda, having received the Buddha's teaching, went to distribute the tallies. The Bhagavan, as the teacher, first accepted a tally, and four hundred and ninety-eight Bhikkhus each accepted a tally. At that time, Ayasma Sariputra (Venerable Sariputra) said to the Bhagavan, 『I suffer from wind disorders, and I cannot eat barley for these three months.』 Ayasma Maudgalyayana (Venerable Maudgalyayana) also said to the Buddha, 『In order to care for the Venerable One, I shall also go with you.』 The Buddha and four hundred and ninety-eight Bhikkhus, here...

夏安居，具壽舍利弗、目連詣三峰山，而為安止。時天帝釋來請二尊者，於三月日受其供給。是時商主即以馬麥，每日奉佛二升，諸餘苾芻各施一升。佛告阿難陀：「汝可為我料理此麥。」時阿難陀即便持麥往詣聚落，至一老母處，告言：「姊妹！可為世尊料理此麥。」老母報曰：「聖者！我年衰邁，無力料理。然此鄰家有少壯女，彼能料理。」時阿難陀復詣彼所，告言：「姊妹！頗能為佛料理此麥不？」女人報曰：「聖者！若能與我料理此麥已來，許我問答者，我即料理。」阿難陀曰：「可爾。」彼即料理。是時少女問阿難陀言：「聖者！佛名者，是何義耶？」時阿難陀便作是念：「佛義甚深，難解難測。我若顯現，必不能了。我今且為宣揚轉輪王事。」告言：「姊妹！若於世間，轉輪聖王出現於世，七寶隨現。何為七寶？所謂輪寶、象寶、馬寶、珠寶、女寶、主藏臣寶、主兵將寶、其輪寶等。云何出現於世？若剎帝利灌頂轉輪聖王，於十五日澡浴清凈，與諸臣佐升高樓上。從於東方，輪寶來現，千輻轂輞皆悉圓備，如天金色自然而成。王見作念：『我曾聞說，若剎帝利灌頂大王，於十五日澡浴清凈，登高樓上，有輪來現，必得成就轉輪聖王。我今試之。』即從坐起，膝輪著地，右手捧輪，按左手掌，左手捧取，按

【現代漢語翻譯】現代漢語譯本夏安居期間，具壽舍利弗（Sariputta，佛陀的十大弟子之一，以智慧著稱）、目犍連（Moggallana，佛陀的十大弟子之一，以神通著稱）前往三峰山，在那裡安頓下來。當時，天帝釋（Sakka，佛教中的天神之王）前來邀請兩位尊者，在三個月的時間裡接受他的供養。這時，一位商人每天用馬麥供養佛陀兩升，其餘的比丘每人供養一升。佛陀告訴阿難陀（Ananda，佛陀的十大弟子之一，以記憶力著稱）: 『你替我處理這些麥子吧。』當時，阿難陀就拿著麥子前往村落，到了一位老婦人家裡，告訴她說：『姊妹！你能替世尊處理這些麥子嗎？』老婦人回答說：『聖者！我年老體衰，沒有力氣處理。但是，鄰居家有一位年輕的女子，她能處理。』當時，阿難陀又前往她家，告訴她說：『姊妹！你能替佛陀處理這些麥子嗎？』女人回答說：『聖者！如果我替你處理這些麥子之後，你允許我提問，我就處理。』阿難陀說：『可以。』她就開始處理麥子。這時，少女問阿難陀說：『聖者！佛（Buddha，覺悟者）這個名字，是什麼意思呢？』當時，阿難陀心裡想：『佛的意義非常深奧，難以理解和衡量。我如果直接解釋，她一定不能理解。我先為她宣揚轉輪王（Cakkavatti-raja，統治世界的理想君主）的事蹟吧。』於是告訴她說：『姊妹！如果在世間，轉輪聖王出現於世，七寶（Satta ratana，轉輪王擁有的七種寶物）就會隨之出現。什麼是七寶呢？就是輪寶、象寶、馬寶、珠寶、女寶、主藏臣寶、主兵將寶，這些輪寶等等。是如何出現於世的呢？如果剎帝利（Kshatriya，古印度社會中的統治階級）灌頂成為轉輪聖王，在十五日沐浴清凈，與各位大臣一同登上高樓。從東方，輪寶就會出現，一千個輪輻和輪輞都完整具備，像天上的金色一樣自然形成。國王看到後會想：『我曾經聽說，如果剎帝利灌頂成為大王，在十五日沐浴清凈，登上高樓，有輪寶出現，必定能夠成就轉輪聖王。我現在試試看。』於是從座位上站起來，雙膝跪地，右手捧著輪寶，按著左手掌，左手捧著

【English Translation】 English version During the summer retreat (Vassa), the venerable Sariputta (Sariputta, one of the Buddha's ten chief disciples, known for his wisdom) and Moggallana (Moggallana, one of the Buddha's ten chief disciples, known for his psychic powers) went to Mount Three Peaks and settled there. At that time, Sakka (Sakka, the king of the gods in Buddhism) came to invite the two venerable ones to receive his offerings for three months. At this time, a merchant offered the Buddha two升 (sheng, a unit of volume) of horse barley every day, and the other monks each received one升. The Buddha said to Ananda (Ananda, one of the Buddha's ten chief disciples, known for his memory): 'You may prepare this barley for me.' At that time, Ananda took the barley to the village and went to an old woman's house, telling her: 'Sister! Can you prepare this barley for the World Honored One?' The old woman replied: 'Venerable one! I am old and frail and have no strength to prepare it. However, there is a young woman in the neighborhood who can prepare it.' At that time, Ananda went to her place and told her: 'Sister! Can you prepare this barley for the Buddha?' The woman replied: 'Venerable one! If you allow me to ask questions after I prepare this barley, then I will prepare it.' Ananda said: 'Okay.' She then began to prepare the barley. At this time, the young woman asked Ananda: 'Venerable one! What is the meaning of the name Buddha (Buddha, the awakened one)?' At that time, Ananda thought to himself: 'The meaning of Buddha is very profound, difficult to understand and measure. If I explain it directly, she will not be able to understand it. I will first proclaim the deeds of the Wheel-Turning King (Cakkavatti-raja, the ideal monarch who rules the world) to her.' So he told her: 'Sister! If a Wheel-Turning Holy King appears in the world, the seven treasures (Satta ratana, the seven treasures possessed by the Wheel-Turning King) will appear with him. What are the seven treasures? They are the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the chief treasurer treasure, and the chief military general treasure, these wheel treasures and so on. How do they appear in the world? If a Kshatriya (Kshatriya, the ruling class in ancient Indian society) is crowned as a Wheel-Turning Holy King, he will bathe and purify himself on the fifteenth day and ascend to the high tower with his ministers. From the east, the wheel treasure will appear, with a thousand spokes and rims fully equipped, naturally formed like the gold of the heavens. When the king sees it, he will think: 'I have heard that if a Kshatriya is crowned as a great king, he will bathe and purify himself on the fifteenth day, ascend to the high tower, and a wheel treasure will appear, he will surely become a Wheel-Turning Holy King. I will try it now.' Then he will rise from his seat, kneel on his knees, hold the wheel treasure with his right hand, press on his left palm, and hold it with his left hand.

右掌中，王即發願：『勝妙輪寶，如先過去轉輪聖王所行之事，愿見示現。』王與輪寶，及四種兵，便得升空。如先輪王所行之處，輪所住處，王亦隨住。是時東方八萬四千諸小國王，咸詣轉輪王所，白言：『善來大天！此是王國，人民熾盛，安穩豐樂。唯愿天王安住於此，臣等侍衛。』輪王敕曰：『卿等各宜正法化世，有非法者勿為共住。若如斯者，侍衛於我。』於時輪寶，而於東方乃至海際，悉皆降伏；南西北方，亦復如是。依輪寶法，升空遍游，還至王宮，住王殿前。姊妹！若轉輪王，出現世間，如是輪寶，必當顯現。言象寶者，作蓮花色，七支圓備，形體姝好，肥壯勇健，甚可愛樂。王若見已，心生歡悅，作如是語：『象寶善賢。』即令使喚善調象師，告言：『此善象寶，宜速善調。善調順已，送於我所。』白言：『如王教敕。』於一日中，所應調者悉皆調之。而此象寶，其性賢善，能隨調法，如百歲象學調之相。見象調已，即將奉王，白言：『大王！像寶調善，王自知時。』王欲試象，日初出時，乘象出宮遍游四天，食時還至本宮吃食。姊妹！若轉輪王出現世間，如此象寶方出於世。言馬寶者，如紺青色，頭黑光悅，形狀端正，甚可愛樂。王若見之，情甚歡悅，令此馬寶，具大賢相。喚調馬者，令速調伏。

【現代漢語翻譯】現代漢語譯本右掌中，國王便發願：『殊勝美妙的輪寶啊，希望你能像過去轉輪聖王所做的那樣，展現你的神力。』國王與輪寶，以及四種軍隊，便一同升上天空。如同先前的轉輪聖王所到之處，輪寶停留的地方，國王也隨之停留。這時，東方八萬四千個小國的國王，都來到轉輪聖王處，稟告說：『歡迎您，偉大的天王！這裡是我們的王國，人民興盛，安定富足。只希望天王能安住於此，我們臣服侍衛。』轉輪聖王告誡說：『你們各自應當用正法教化世人，對於那些不守法的人，不要與他們同住。如果能做到這樣，就侍衛於我。』當時，輪寶在東方乃至海邊，全部降伏了這些國家；南方、西方、北方，也都是如此。國王依靠輪寶的力量，升上天空四處巡遊，然後回到王宮，停留在王殿前。姊妹們！如果轉輪聖王出現在世間，這樣的輪寶必定會顯現。說到象寶，它的顏色像蓮花一樣，七個部位都圓滿具備，形體美好，肥壯勇健，非常可愛。國王如果見到它，心中會非常高興，說出這樣的話：『這真是善良賢能的象寶啊。』然後命令手下召來善於調象的馴象師，告訴他們：『這頭善良的象寶，應該儘快好好調教。調教馴服后，送到我這裡來。』馴象師回答說：『遵從您的命令。』在一天之內，就把應該調教的全部調教完畢。而這頭象寶，天性善良，能夠順從調教的方法，就像百歲老象學習調教的樣子。看到象被調教好后，馴象師就把它獻給國王，稟告說：『大王！像寶已經調教好了，請您自己決定如何使用。』國王想要試驗這頭象，在太陽剛升起的時候，就騎著它出宮，遍游四大部洲，到吃飯的時候才回到王宮吃午飯。姊妹們！如果轉輪聖王出現在世間，這樣的象寶才會出現於世。說到馬寶，它的顏色像紺青色，頭是黑色的，光亮潤澤，形狀端正，非常可愛。國王如果見到它，心中會非常高興，認為這匹馬寶，具備了偉大的賢良之相。於是召來調馬的人，命令他們儘快調教馴服。

【English Translation】 English version In his right palm, the king then made a vow: 'O wondrous and excellent Wheel Treasure (Chakra-ratna), may you manifest your power as the past Chakravartin Kings (Universal Monarchs) did.' The king, together with the Wheel Treasure and the four kinds of troops, then ascended into the sky. Just as the previous Chakravartin Kings had traveled, wherever the Wheel Treasure stopped, the king also stayed. At this time, the eighty-four thousand small kings of the east all came to the Chakravartin King and reported: 'Welcome, Great Heavenly King! This is our kingdom, the people are prosperous, peaceful, and affluent. We only hope that the Heavenly King will reside here, and we will serve and protect you.' The Chakravartin King instructed: 'Each of you should use the Dharma (righteous law) to teach the world, and do not live with those who are unlawful. If you can do this, then serve and protect me.' At that time, the Wheel Treasure subdued all the countries in the east, even to the sea; the south, west, and north were also the same. Relying on the power of the Wheel Treasure, the king ascended into the sky and traveled everywhere, then returned to the royal palace and stayed in front of the royal hall. Sisters! If a Chakravartin King appears in the world, such a Wheel Treasure will surely manifest. Speaking of the Elephant Treasure (Hasti-ratna), its color is like a lotus flower, its seven parts are all perfectly complete, its shape is beautiful, fat, strong, and brave, and it is very lovable. If the king sees it, he will be very happy and say such words: 'This is truly a kind and virtuous Elephant Treasure.' Then he orders his subordinates to summon the elephant trainers who are good at training elephants, and tells them: 'This good Elephant Treasure should be trained well as soon as possible. After it is trained and tamed, send it to me.' The elephant trainers replied: 'We will obey your orders.' Within one day, all that should be trained is trained. And this Elephant Treasure, by nature, is kind and able to follow the training methods, just like a hundred-year-old elephant learning to be trained. Seeing that the elephant has been trained, the elephant trainers present it to the king and report: 'Great King! The Elephant Treasure has been trained well, please decide how to use it yourself.' The king wanted to test the elephant, so when the sun just rose, he rode it out of the palace and traveled all over the four continents, and returned to the palace for lunch at mealtime. Sisters! If a Chakravartin King appears in the world, such an Elephant Treasure will appear in the world. Speaking of the Horse Treasure (Ashva-ratna), its color is like dark blue, its head is black, bright and lustrous, its shape is upright, and it is very lovable. If the king sees it, he will be very happy and think that this Horse Treasure has the great appearance of virtue and goodness. So he summoned the horse trainers and ordered them to train and tame it as soon as possible.

即依王命，以調馬法，於一日中皆悉教授，亦如上說。善調畢已，牽奉王前，白言：『大王！馬寶調已，愿王知時。』王欲試馬，日初出時，亦乘馬寶游四天下，具如上說。姊妹！若轉輪王出現世間，而此馬寶方現於世。言珠寶者，有如是形色，八楞具足，紺琉璃色，清凈鮮潔，光明輝耀，破諸幽暗。姊妹！其珠寶有如是功德，轉輪王出現，珠寶方現於世。言女寶者，形儀端正，容貌超絕，不白不黑、不黃不赤、不長不短、不粗不細，身諸毛孔出栴檀香，口氣香潔如青蓮花，寒時觸即溫暖、熱時觸即清涼。」是時具壽阿難陀為說輪王七寶，至女寶時，而彼女人料理麥了，即便頂禮阿難陀，合掌發願：「愿我以斯福業，當作輪王女寶。」時阿難陀持至佛所，諸佛世尊無不覺了，知而故問。佛告阿難陀曰：「誰料理麥耶？」阿難陀白言：「大德世尊！有一婆羅門女。」佛復問曰：「汝與彼有何言說？」白言：「共語。」佛告阿難陀：「汝與彼女，所有言語，為我說之。」阿難陀奉教具陳。佛復告阿難陀曰：「何故不與顯說佛德，說轉輪王耶？」白言：「大德！我作是念：『佛德甚深，恐彼女人不能悟解。』是故為彼，說轉輪王。」佛言：「阿難陀！汝為過失。為彼女人若說佛德，而彼女人聞佛功德，必發無上正等覺心，而

【現代漢語翻譯】現代漢語譯本奉國王的命令，用調馬的方法，在一天之內全部教授完畢，也如上面所說。馴調完畢后，牽著馬寶到國王面前，稟告說：『大王！馬寶已經調好了，希望大王知道時機。』國王想要試馬，在太陽剛出來的時候，就騎著馬寶遊遍四大部洲，具體情況如上面所說。比丘尼們！如果轉輪聖王（Chakravartin-raja，統治世界的理想君主）出現在世間，那麼這馬寶才會出現於世。所說的珠寶，有這樣的形狀和顏色，八個棱角齊全，是深藍色的琉璃色，清凈鮮明，光明輝耀，破除一切黑暗。比丘尼們！這珠寶有這樣的功德，轉輪聖王出現，珠寶才會出現於世。所說的女寶，形體端正，容貌超凡脫俗，不白不黑、不黃不赤、不長不短、不粗不細，身上所有的毛孔都散發出旃檀香，口中的氣息香潔如青蓮花，寒冷時觸控就感到溫暖，炎熱時觸控就感到清涼。』當時，具壽阿難陀（Ayasmant Ananda，佛陀的十大弟子之一，以記憶力超群著稱）在講述轉輪聖王的七寶時，說到女寶的時候，那個女人正在料理麥子，就立刻頂禮阿難陀，合掌發願：『愿我憑藉這福德，成為轉輪聖王的女寶。』當時，阿難陀把這件事帶到佛陀那裡，諸佛世尊沒有不知道的，知道卻故意問。佛陀告訴阿難陀說：『是誰在料理麥子呢？』阿難陀回答說：『大德世尊！有一個婆羅門（Brahmin，古印度僧侶階層）女子。』佛陀又問：『你和她說了些什麼？』回答說：『和她說了話。』佛陀告訴阿難陀：『你和那個女人，所有說的話，為我說說。』阿難陀遵照教誨，全部陳述。佛陀又告訴阿難陀說：『為什麼不給她顯說佛陀的功德，卻說轉輪聖王呢？』回答說：『大德！我這樣想：『佛陀的功德非常深奧，恐怕那個女人不能理解。』所以為她說轉輪聖王。』佛陀說：『阿難陀！你犯了過錯。如果為那個女人說佛陀的功德，那個女人聽到佛陀的功德，必定發起無上正等覺（Anuttara-samyak-sambodhi，無上的、正確的、完全的覺悟）之心，而

【English Translation】 English version Following the king's command, using the method of taming horses, he taught everything in one day, just as described above. After the taming was completed, he led the horse-treasure to the king and reported, 'Great King! The horse-treasure has been tamed, may the King know the time.' The king wanted to test the horse, so at sunrise, he rode the horse-treasure to travel throughout the four continents, as described above. Bhikkhunis! If a Chakravartin-raja (wheel-turning king, an ideal monarch who rules the world) appears in the world, then this horse-treasure will appear in the world. The jewel-treasure is of such shape and color, with eight complete facets, of dark blue lapis lazuli color, pure and bright, with radiant light, dispelling all darkness. Bhikkhunis! This jewel-treasure has such merit, that when a Chakravartin-raja appears, the jewel-treasure will appear in the world. The woman-treasure is of upright form and appearance, with extraordinary beauty, neither white nor black, neither yellow nor red, neither long nor short, neither coarse nor fine, with all the pores of her body emitting sandalwood fragrance, and the breath of her mouth as fragrant and pure as a blue lotus flower, feeling warm to the touch in cold weather and cool to the touch in hot weather.' At that time, the Venerable Ananda (Ayasmant Ananda, one of the ten principal disciples of the Buddha, known for his excellent memory) was speaking of the seven treasures of the Chakravartin-raja, and when he spoke of the woman-treasure, the woman was preparing barley, and immediately prostrated to Ananda, joining her palms and making a vow: 'May I, by this merit, become the woman-treasure of a Chakravartin-raja.' At that time, Ananda brought this matter to the Buddha, and all the Buddhas, the World Honored Ones, knew it, but knowingly asked. The Buddha said to Ananda, 'Who is preparing the barley?' Ananda replied, 'Great Virtuous World Honored One! There is a Brahmin (Brahmin, a member of the priestly class in ancient India) woman.' The Buddha asked again, 'What did you say to her?' He replied, 'I spoke with her.' The Buddha said to Ananda, 'Tell me all the words you spoke with that woman.' Ananda obeyed the teaching and recounted everything. The Buddha said again to Ananda, 'Why did you not reveal the virtues of the Buddha to her, but spoke of the Chakravartin-raja?' He replied, 'Great Virtue! I thought, 'The virtues of the Buddha are very profound, I fear that the woman would not be able to understand.' Therefore, I spoke of the Chakravartin-raja to her.' The Buddha said, 'Ananda! You have made a mistake. If you had spoken of the virtues of the Buddha to that woman, that woman, upon hearing the virtues of the Buddha, would surely have aroused the mind of Anuttara-samyak-sambodhi (unsurpassed, right, and complete enlightenment), and'

不退轉。由斯願力，然此女人，必當得作輪王女寶。」是時遠近人眾，咸聞婆羅門女料理佛麥，蒙佛記為當作轉輪聖王女寶。是時遂有五百女人來苾芻處所，將麥料理，咸發誓愿：「若彼女人，作轉輪王女寶之時，我等咸愿與彼侍衛。」

是時世尊欲食馬麥，具壽阿難陀悲泣雨淚：「世尊遊行所至之處，國王勝貴，持佛足土而為頂戴。於三大劫修諸善品，何為於此城中食斯粗麥？」是時佛告具壽阿難陀曰：「汝今何故悲泣雨淚？」白言：「大德世尊生在王宮，合受轉輪王位王四天下；棄捨國榮而為出家，經三無數大劫，廣施頭目手足，具一切智，廣受人天殊勝妙供。云何今欲食馬麥耶？」佛言：「阿難陀！汝今能食如來牙齒之中一粒麥不？」白言：「甚欲。」佛于牙中，取一粒麥與阿難陀，即便食啖。佛問阿難陀：「汝頗曾得如是甘美所食不？」答言：「大德世尊！我雖生在輪王族內，能自食啖已來，口未曾得如斯美味。」佛言：「阿難陀！如來凡所入口，皆為甘美，百味中勝。」

是時遠近諸國鄰王，咸悉知聞其火授王請佛世尊及苾芻僧伽三月安居，便自入密宮而不出現，不興供養，佛吃馬麥。聞已發使報火授王，其使既此，不許入見，在門首住。時給孤長者聞斯事已，五百乘車各載精妙粳米，封閉密

【現代漢語翻譯】現代漢語譯本：不退轉。由於這個願力，這個女人，必定會成為轉輪王的女兒，也就是女寶（轉輪王七寶之一，指能輔佐轉輪聖王的女性）。』當時遠近的人們，都聽說了婆羅門女子處理佛陀的麥子，蒙受佛陀授記將會成為轉輪聖王的女寶。當時就有五百個女人來到比丘（佛教出家男眾）處所，幫助處理麥子，都發誓願：『如果那個女人，成為轉輪王的女寶時，我們都願意侍奉她。』當時世尊將要食用馬麥，具壽阿難陀（佛陀的十大弟子之一，以記憶力強著稱）悲傷地哭泣流淚：『世尊您所到之處，國王和尊貴的人們，都捧著佛陀您腳下的泥土頂在頭上。您在三大阿僧祇劫（極長的時間單位）中修習各種善行，為什麼現在要在這座城中食用這種粗糙的麥子呢？』當時佛陀告訴具壽阿難陀說：『你現在為什麼悲傷地哭泣流淚呢？』阿難陀回答說：『大德世尊，您出生在王宮，本應繼承轉輪王的王位統治四天下；您捨棄了國家的榮耀而出家，經歷了三大阿僧祇劫，廣泛地佈施頭、眼睛、手、腳，具足一切智慧，廣泛地接受人天殊勝美妙的供養。為什麼現在要食用馬麥呢？』佛陀說：『阿難陀！你現在能吃如來牙齒中的一粒麥子嗎？』阿難陀回答說：『很想吃。』佛陀從牙齒中取出一粒麥子給阿難陀，阿難陀就吃了。佛陀問阿難陀：『你曾經得到過這樣甘甜美味的食物嗎？』阿難陀回答說：『大德世尊！我雖然出生在轉輪王的家族中，自從能夠自己吃東西以來，口中從未曾得到過如此美味的食物。』佛陀說：『阿難陀！如來凡是入口的東西，都是甘甜美味的，是各種味道中最殊勝的。』當時遠近各國的鄰近國王，都知道火授王邀請佛陀世尊和比丘僧團進行三個月的安居（雨季的修行），自己卻進入密室而不出現，不進行供養，讓佛陀吃馬麥。聽到這些后，他們派遣使者稟告火授王，使者到達后，不被允許入內覲見，只能在門口等候。當時給孤長者（佛教護法，以樂善好施聞名）聽到這件事後，用五百輛車裝載著精美的粳米，封閉嚴密。

【English Translation】 English version: 'Irreversible. Due to this vow, this woman will surely become a daughter of a Chakravartin (Universal Ruler), a female treasure (one of the seven treasures of a Chakravartin, referring to a woman who can assist the Chakravartin).' At that time, people from far and near heard that the Brahmin woman was preparing the Buddha's barley and had been prophesied by the Buddha to become the female treasure of a Chakravartin. At that time, five hundred women came to the place of the Bhikshus (Buddhist monks), helped prepare the barley, and all made a vow: 'If that woman becomes the female treasure of a Chakravartin, we are all willing to serve her.' At that time, the World Honored One was about to eat horse barley, and the Venerable Ananda (one of the Buddha's ten great disciples, known for his strong memory) wept with tears: 'Wherever the World Honored One goes, kings and nobles hold the soil from under the Buddha's feet and place it on their heads. You have cultivated various virtuous deeds for three great kalpas (extremely long units of time), why are you eating this coarse barley in this city?' At that time, the Buddha said to the Venerable Ananda: 'Why are you weeping with tears now?' Ananda replied: 'Great Virtuous World Honored One, you were born in a royal palace and should have inherited the throne of a Chakravartin to rule the four continents; you abandoned the glory of the country and became a renunciate, went through three great asamkhya kalpas, widely gave away your head, eyes, hands, and feet, possessed all wisdom, and widely received the supreme and wonderful offerings of humans and gods. Why are you now eating horse barley?' The Buddha said: 'Ananda! Can you now eat a grain of barley from the Buddha's teeth?' Ananda replied: 'I very much want to.' The Buddha took a grain of barley from his teeth and gave it to Ananda, who then ate it. The Buddha asked Ananda: 'Have you ever obtained such sweet and delicious food?' Ananda replied: 'Great Virtuous World Honored One! Although I was born in the family of a Chakravartin, since I have been able to eat on my own, my mouth has never obtained such delicious food.' The Buddha said: 'Ananda! Everything that enters the Tathagata's (Buddha's) mouth is sweet and delicious, and is the most supreme among all flavors.' At that time, the neighboring kings of various countries far and near all knew that King Agni-datta (Fire-given) had invited the Buddha World Honored One and the Bhikshu Sangha (community of monks) to stay in retreat for three months, but he himself entered a secret palace and did not appear, did not make offerings, and let the Buddha eat horse barley. After hearing this, they sent messengers to report to King Agni-datta, but when the messengers arrived, they were not allowed to enter and see him, and could only wait at the gate. At that time, Anathapindika (a wealthy merchant known for his generosity and support of Buddhism) heard about this and loaded five hundred carts with exquisite japonica rice, sealed tightly.

蓋，擬送佛所。是時惡魔作念：「我已多種惱亂沙門喬答摩，不得其便，更宜惱亂，今正得時。」作是念已，即變身而為阿難陀形，往五百車處，告言：「諸仁欲何所去？」答言：「聖者阿難陀！我等聞火授王請佛僧伽三月安居，不興供養，佛及僧伽而啖馬麥。所以給孤長者令將此米，奉獻世尊。」魔曰：「天、龍、藥叉敬重世尊，舉缽向上，三十三天精妙香饌置於缽中。何故世尊而食馬麥？宜可急回。」諸人答曰：「我既已出，詣世尊所，不欲卻回。」魔復作念：「而此諸人不受我教，可作方便。」即升虛空，起大風雨，降如車軸，令其米車咸半溺泥，駕者解牛隨緣而去。是時世尊與苾芻僧伽而食馬麥，尊者舍利弗及大目連往三峰山受天供養。

其馬商主，三月既周，來請世尊：「唯愿哀愍，與苾芻僧伽，受我微供。」佛默受請。知佛受已，于其夜中，辦種種精妙飲食，廣如余說。乃至飯食已，收缽竟，洗漱凈已，投佛足下，而發誓愿：「所有善根，愿我當來作轉輪王。其乘智馬，當爲太子。五百匹馬，而為我子。佛所記女，為我女寶。餘五百女，為我宮婇女。」於時世尊既知彼念，告言：「商主！汝今所愿，當來必就。」

根本說一切有部毗奈耶藥事卷第十大正藏第 24 冊 No. 1448

【現代漢語翻譯】現代漢語譯本當時，惡魔心想：『我多次惱亂沙門喬答摩（釋迦牟尼佛），都沒有得逞，現在正是惱亂他的好時機。』這樣想著，惡魔就變化成阿難陀（佛陀的十大弟子之一）的模樣，來到五百輛裝滿米的車輛旁，問道：『你們要去哪裡？』人們回答說：『聖者阿難陀！我們聽說火授王請佛陀和僧團三個月安居，卻不提供供養，佛陀和僧團只能吃馬麥。所以給孤獨長者（一位著名的佛教護法）讓我們把這些米送去，供養世尊。』惡魔說：『天、龍、藥叉（均為護法神）都敬重世尊，他們會把缽舉到空中，三十三天（佛教宇宙觀中的天界）的精妙食物會自動放入缽中。為什麼世尊要吃馬麥呢？你們應該趕快回去。』人們回答說：『我們已經出發，要去世尊那裡，不想返回。』惡魔又想：『這些人不聽我的，我得想個辦法。』於是，他升到空中，颳起狂風暴雨，雨水像車軸一樣粗，讓米車都陷在泥里一半，駕車的人解開牛，各自離開了。當時，世尊和比丘（出家修行的男子）僧團正在吃馬麥，尊者舍利弗（佛陀的十大弟子之一）和大目犍連（佛陀的十大弟子之一）去三峰山接受天人的供養。

那位馬商主人，三個月結束后，來邀請世尊：『希望您能慈悲，和比丘僧團一起，接受我微薄的供養。』佛陀默然接受了邀請。得知佛陀接受邀請后，他在當晚準備了各種精美的食物，過程和之前描述的一樣。直到飯食完畢，收起缽，洗漱乾淨后，他跪拜在佛陀的腳下，發誓說：『憑藉我所有的善根，希望我將來能成為轉輪王（統治世界的理想君王）。我所騎的聰明的馬，能成為我的太子。這五百匹馬，能成為我的兒子。佛陀所預言的女兒，能成為我的女兒寶。其餘的五百個女子，能成為我的宮廷侍女。』當時，世尊知道他的想法，告訴他說：『商主！你現在所發的願望，將來一定會實現。』

《根本說一切有部毗奈耶藥事》卷第十大正藏第 24 冊 No. 1448

【English Translation】 English version At that time, the evil Mara (demon) thought: 'I have repeatedly troubled the Shramana Gautama (Shakyamuni Buddha) without success; now is a good time to trouble him.' With this thought, he transformed himself into the form of Ananda (one of the Buddha's ten principal disciples) and went to the place where the five hundred carts were, and said: 'Where do you intend to go, gentlemen?' They replied: 'Venerable Ananda! We have heard that King Huoshou invited the Buddha and the Sangha (Buddhist monastic order) to reside for three months, but did not provide offerings, and the Buddha and the Sangha are eating horse barley. Therefore, Anathapindika (a wealthy merchant and a major patron of the Buddha) instructed us to bring this rice to offer to the World-Honored One.' Mara said: 'The Devas (gods), Nagas (serpent deities), and Yakshas (nature spirits) respect the World-Honored One. They raise the bowl upwards, and the exquisite delicacies of the Trayastrimsha Heaven (one of the heavens in Buddhist cosmology) are placed in the bowl. Why should the World-Honored One eat horse barley? You should quickly return.' The people replied: 'We have already set out to go to the World-Honored One, and we do not want to turn back.' Mara then thought: 'These people do not listen to me; I must devise a plan.' So he ascended into the sky, raised a great wind and rain, which fell like cart axles, causing the rice carts to sink halfway into the mud, and the drivers untied the oxen and went their separate ways. At that time, the World-Honored One and the Bhikshu (Buddhist monk) Sangha were eating horse barley, while the Venerable Shariputra (one of the Buddha's ten principal disciples) and Maha Maudgalyayana (one of the Buddha's ten principal disciples) went to Three Peaks Mountain to receive offerings from the Devas.

After the three months had passed, the horse merchant came to invite the World-Honored One: 'May you have compassion and, together with the Bhikshu Sangha, accept my humble offering.' The Buddha silently accepted the invitation. Knowing that the Buddha had accepted, he prepared various exquisite foods that night, as described before. After the meal was finished, the bowls were collected, and he washed and rinsed himself, prostrated at the Buddha's feet, and made a vow: 'By all the good roots I have accumulated, may I become a Chakravartin (universal monarch) in the future. May the intelligent horse I ride become my crown prince. May these five hundred horses become my sons. May the daughter foretold by the Buddha become my daughter jewel. May the remaining five hundred women become my palace maidens.' At that time, the World-Honored One, knowing his thoughts, said to him: 'Merchant! Your wishes will surely be fulfilled in the future.'

Vinaya Matters of the Mulasarvastivada School, Volume 10 Taisho Tripitaka Volume 24, No. 1448

根本說一切有部毗奈耶藥事

根本說一切有部毗奈耶藥事卷第十一

大唐三藏義凈奉　制譯

爾時火授大王在深宮內，希見善祥之事。時阿難陀至王門首，告守宮門者：「仁今為我，啟奏王知，具壽阿難陀今在門首，欲見大王。」時守門人便奏王言：「大王當知，聖者阿難陀佇立門首，冀見大王。」王曰：「我今思望見福祥事，阿難陀苾芻是大尊貴豪族勝人，是即福祥。善有名稱，有善顏容，有善色相，所言皆善，修諸善品，可屈入宮，誰敢留難？」其守門人既奉王命，報阿難陀曰：「王屈入宮。」其時四方國使亦與同入。時阿難陀啟王：「無病。」坐在一邊告火授王曰：「世尊慰問，遣告大王：『於三月中，在王境內夏安居已，今欲隨去，令報王知。』」王曰：「阿難陀！我今頂禮世尊威德，一夏已來，起居安樂不？食飲豐足不？」時諸國使咸啟王言：「王甚無道，既能請佛聲聞僧伽興設供養，於三月日，自住密宮而不見謁。世尊在境，一夏已來食粗馬麥。」王曰：「聖者阿難陀！世尊僧伽於三月日，實吃粗麥耶？」阿難陀曰：「誠如所說。」王便悶絕，從座而倒，冷水灑面，方得醒悟，喚諸臣佐，告曰：「我先敕令每日供膳五百人食，種種精妙，甘美香饌，羹飯飲食耶？」諸聖答言：「大

【現代漢語翻譯】現代漢語譯本根本說一切有部毗奈耶藥事

根本說一切有部毗奈耶藥事卷第十一

大唐三藏義凈奉制譯

爾時火授大王（King Huoshou）在深宮內，希望見到吉祥的事情。當時阿難陀（Ananda）來到王宮門口，告訴守門人：『請你替我稟告大王，具壽阿難陀現在門外，想要見大王。』守門人便稟告國王說：『大王，聖者阿難陀在門外等候，希望見到大王。』國王說：『我正在思念希望見到吉祥的事情，阿難陀比丘是大尊貴豪族中的傑出人物，他就是吉祥。他有美好的名聲，美好的容貌，美好的色相，所說的話都是善意的，修行各種善行，可以請他進宮，誰敢阻攔？』守門人奉了國王的命令，告訴阿難陀說：『國王請您進宮。』當時四方各國的使者也一同進入。當時阿難陀問候國王：『無病。』然後坐在一邊告訴火授王說：『世尊（The World-Honored One）慰問您，並派我告訴大王：『在三個月內，已經在您的境內完成了夏季安居，現在想要離開，特地告知您。』』國王說：『阿難陀！我現在頂禮世尊的威德，這一個夏天以來，起居安樂嗎？飲食豐足嗎？』當時各國的使者都對國王說：『大王實在太無道了，既然能夠邀請佛（Buddha）和聲聞僧伽（Sravaka Sangha）來接受供養，在這三個月里，自己卻住在深宮裡而不去拜見。世尊在您的境內，整個夏天都吃粗糙的馬麥。』國王說：『聖者阿難陀！世尊和僧伽在這三個月里，真的吃的是粗麥嗎？』阿難陀說：『確實如他們所說。』國王聽后便昏倒在地，人們用冷水灑在他的臉上，他才醒過來，然後召集各位臣佐，告訴他們說：『我先前命令每天供應五百人的膳食，各種精美、甘美香甜的飯菜飲食，是這樣嗎？』各位大臣回答說：『是的。』 English version 根本說一切有部毗奈耶藥事

Fundamental Sarvāstivāda Vinaya - Matters Regarding Medicine, Volume 11

Translated under Imperial Order by the Tripiṭaka Master Yijing of the Great Tang Dynasty

At that time, King Huoshou (King Huoshou) was in his deep palace, hoping to see auspicious events. Then, Ananda (Ananda) arrived at the palace gate and told the gatekeeper, 'Please inform the King for me that the venerable Ananda is at the gate and wishes to see the King.' The gatekeeper then reported to the King, 'Your Majesty, the venerable Ananda is waiting at the gate, hoping to see Your Majesty.' The King said, 'I am now thinking of seeing auspicious events. The Bhikshu Ananda is an outstanding person from a noble and wealthy family; he is auspicious. He has a good reputation, a good appearance, and a good complexion. His words are all good, and he cultivates all good qualities. He may be invited into the palace; who dares to stop him?' The gatekeeper, having received the King's order, told Ananda, 'The King invites you into the palace.' At that time, envoys from various countries also entered together. Then, Ananda greeted the King, 'May you be without illness.' He sat to one side and said to King Huoshou, 'The World-Honored One (The World-Honored One) sends his regards and has instructed me to tell Your Majesty: 'Having completed the summer retreat within your territory for three months, I now wish to depart, so I am informing you.'' The King said, 'Ananda! I now bow to the majesty of the World-Honored One. Has he been well and comfortable this summer? Has his food and drink been plentiful?' At that time, the envoys from various countries all said to the King, 'Your Majesty is truly without virtue. Having invited the Buddha (Buddha) and the Sravaka Sangha (Sravaka Sangha) to receive offerings, you have remained in your deep palace for three months without visiting them. The World-Honored One has been eating coarse horse barley in your territory for the entire summer.' The King said, 'Venerable Ananda! Has the World-Honored One and the Sangha truly been eating coarse barley for these three months?' Ananda said, 'It is indeed as they say.' Upon hearing this, the King fainted and fell from his seat. People sprinkled cold water on his face, and he regained consciousness. He then summoned his ministers and said to them, 'Did I not order that meals for five hundred people be provided daily, with all kinds of exquisite, delicious, and fragrant dishes and meals?' The ministers replied, 'Yes.'

【English Translation】 Fundamental Sarvāstivāda Vinaya - Matters Regarding Medicine, Volume 11

Translated under Imperial Order by the Tripiṭaka Master Yijing of the Great Tang Dynasty

At that time, King Huoshou (King Huoshou) was in his deep palace, hoping to see auspicious events. Then, Ananda (Ananda) arrived at the palace gate and told the gatekeeper, 'Please inform the King for me that the venerable Ananda is at the gate and wishes to see the King.' The gatekeeper then reported to the King, 'Your Majesty, the venerable Ananda is waiting at the gate, hoping to see Your Majesty.' The King said, 'I am now thinking of seeing auspicious events. The Bhikshu Ananda is an outstanding person from a noble and wealthy family; he is auspicious. He has a good reputation, a good appearance, and a good complexion. His words are all good, and he cultivates all good qualities. He may be invited into the palace; who dares to stop him?' The gatekeeper, having received the King's order, told Ananda, 'The King invites you into the palace.' At that time, envoys from various countries also entered together. Then, Ananda greeted the King, 'May you be without illness.' He sat to one side and said to King Huoshou, 'The World-Honored One (The World-Honored One) sends his regards and has instructed me to tell Your Majesty: 'Having completed the summer retreat within your territory for three months, I now wish to depart, so I am informing you.'' The King said, 'Ananda! I now bow to the majesty of the World-Honored One. Has he been well and comfortable this summer? Has his food and drink been plentiful?' At that time, the envoys from various countries all said to the King, 'Your Majesty is truly without virtue. Having invited the Buddha (Buddha) and the Sravaka Sangha (Sravaka Sangha) to receive offerings, you have remained in your deep palace for three months without visiting them. The World-Honored One has been eating coarse horse barley in your territory for the entire summer.' The King said, 'Venerable Ananda! Has the World-Honored One and the Sangha truly been eating coarse barley for these three months?' Ananda said, 'It is indeed as they say.' Upon hearing this, the King fainted and fell from his seat. People sprinkled cold water on his face, and he regained consciousness. He then summoned his ministers and said to them, 'Did I not order that meals for five hundred people be provided daily, with all kinds of exquisite, delicious, and fragrant dishes and meals?' The ministers replied, 'Yes.'

王但令遣造香饌，不命臣等應合與誰？臣等奉敕每日供膳，造五百人分。」時火授王詣世尊所頂禮佛足，退坐一面。世尊為彼，說微妙法，示教利喜，默然而住。王從座起，復禮佛足，白言：「世尊！我有深過。大德善逝！我有深過。由我幼少愚癡，不別良賢，闕諸善巧，先請世尊及聲聞眾，於三月日為夏安居，便住深宮而不見佛，唯愿世尊證知護念，哀愍於我，受我追悔，見容其過。」佛言：「大王！誠如王說，親請世尊及僧伽眾，於三月日而不來現，實為幼少愚癡，不別良賢，闕諸善巧。然大王當知！若人造過，深生自悔，其罪自滅，福德增長。何因緣故？由見過罪，能生追悔。」王復白佛：「唯愿世尊與苾芻僧伽，盡形受我衣服、飲食、臥具、湯藥。」佛言：「大王！壽命促時，如來出世，未調化者其敷無量。涅槃將至，我不受王盡形供給。」王復白言：「大德世尊！若不受我盡形供養，唯愿慈悲，受我七年，乃至七月七日供養。」佛亦不受。王復白佛：「唯愿世尊與苾芻僧伽，明日就宮受我微供。」佛作是念：「不受王請，其王必定口吐熱血因此命終。」佛便默受王請。王知受已，頂禮佛足，奉辭還宮，敕諸臣曰：「卿等有何巧計，令此眾饌，佛及僧伽明日食盡？」諸臣答言：「可布地上，請佛僧伽于上蹈過

【現代漢語翻譯】現代漢語譯本王但令派遣人準備香美的食物，但不命令我們這些人應該供給誰？我們這些人奉旨每日準備膳食，製作五百人份的食物。』當時火授王來到世尊處，頂禮佛足，退到一旁坐下。世尊為他宣說微妙的佛法，開示教導，令他歡喜，然後默默地住止。國王從座位上起身，再次禮拜佛足，稟告說：『世尊！我有很深的過錯。大德善逝（Tathāgata，如來）！我有很深的過錯。由於我年幼愚癡，不能分辨賢良，缺乏各種善巧方便，先是迎請世尊及聲聞眾，在三個月的時間裡進行夏安居，卻住在深宮裡而不去拜見佛陀，唯愿世尊知曉並護念我，可憐我，接受我的追悔，寬恕我的過錯。』佛陀說：『大王！確實如你所說，親自迎請世尊及僧伽（Saṃgha，僧團）在三個月的時間裡卻不來拜見，實在是年幼愚癡，不能分辨賢良，缺乏各種善巧方便。然而大王應當知道！如果有人犯了過錯，深深地自我懺悔，他的罪業自然消滅，福德自然增長。因為什麼緣故呢？因為認識到自己的罪過，能夠生起追悔之心。』國王再次稟告佛陀：『唯愿世尊與比丘（Bhiksu，出家男眾）僧伽，終身接受我的衣服、飲食、臥具、湯藥的供養。』佛陀說：『大王！壽命短促，如來出世，未被調伏教化的人數量無量。我涅槃（Nirvana，寂滅）將至，我不接受大王終身的供給。』國王再次稟告說：『大德世尊！如果不接受我終身的供養，唯愿慈悲，接受我七年，乃至七個月七天的供養。』佛陀也不接受。國王再次稟告佛陀：『唯愿世尊與比丘僧伽，明日到我的宮中接受我的微薄供養。』佛陀心想：『如果不接受國王的邀請，國王必定會口吐熱血因此喪命。』佛陀便默然接受了國王的邀請。國王知道佛陀接受邀請后，頂禮佛足，告辭返回王宮，命令各位大臣說：『你們有什麼巧妙的計策，能讓這些眾多的食物，讓佛陀及僧伽明日全部吃完？』各位大臣回答說：『可以鋪在地上，請佛陀僧伽從上面走過。』

【English Translation】 English version King Dattā (Datta, name of a king) then sent people to prepare fragrant and delicious food, but did not instruct us as to whom we should offer it. We have been preparing meals daily by imperial order, making enough for five hundred people.』 At that time, King Homa (Homa, name of a king) went to where the World-Honored One was, bowed at the Buddha's feet, and sat down to one side. The World-Honored One spoke subtle Dharma for him, instructing, teaching, and gladdening him, and then remained silent. The king rose from his seat, bowed again at the Buddha's feet, and said, 『World-Honored One! I have committed a grave offense. O Great Virtue, Well-Gone One (Tathāgata, thus-gone one)! I have committed a grave offense. Because of my youth and ignorance, I could not distinguish the virtuous and wise, and lacked skillful means. I first invited the World-Honored One and the assembly of Śrāvakas (Śrāvaka, disciples of Buddha) to observe the summer retreat for three months, but then stayed in the deep palace and did not see the Buddha. I only hope that the World-Honored One will know, protect, and remember me, have compassion on me, accept my repentance, and forgive my offense.』 The Buddha said, 『Great King! It is indeed as you say. You personally invited the World-Honored One and the Saṃgha (Saṃgha, monastic community) for three months but did not come to see them. This was truly due to youth and ignorance, not distinguishing the virtuous and wise, and lacking skillful means. However, Great King, you should know that if a person commits an offense and deeply repents, their sins will naturally be extinguished, and their merit will increase. Why? Because recognizing one's offenses can give rise to repentance.』 The king again said to the Buddha, 『I only hope that the World-Honored One and the Bhiksu (Bhiksu, Buddhist monk) Saṃgha will accept my offerings of clothing, food, bedding, and medicine for the rest of my life.』 The Buddha said, 『Great King! Life is short, and the Tathāgatas appear in the world, but the number of those who have not been tamed and transformed is immeasurable. Nirvana (Nirvana, state of enlightenment) is approaching, and I will not accept your lifelong offerings.』 The king again said, 『O Great Virtue, World-Honored One! If you will not accept my lifelong offerings, I only hope that you will be compassionate and accept my offerings for seven years, or even for seven months and seven days.』 The Buddha still did not accept. The king again said to the Buddha, 『I only hope that the World-Honored One and the Bhiksu Saṃgha will come to my palace tomorrow to receive my humble offerings.』 The Buddha thought, 『If I do not accept the king's invitation, the king will surely vomit blood and die.』 The Buddha then silently accepted the king's invitation. Knowing that the Buddha had accepted, the king bowed at the Buddha's feet, took his leave, and returned to the palace, instructing his ministers, 『What clever plan do you have to ensure that the Buddha and the Saṃgha can eat all of this abundant food tomorrow?』 The ministers replied, 『It can be spread on the ground, and the Buddha and the Saṃgha can be invited to walk over it.』

，亦同如食。」王言：「甚善！」王于其夜，辦種種微妙清凈香饌，百味充備。眾中有一老出家者，情懷瞋恨：「此無道王，於三月日請佛世尊及苾芻僧伽，令食粗麥。今現此食，馳逞巧能。」便以腳撥，散其飲食。諸婆羅門長者見共譏恥：「聖者！此食口餐之物，何容腳撥？」時諸苾芻以緣白佛，佛作是念：「由彼苾芻以腳撥食，有斯過失。從今已后，不應如是入口之物以腳蹈之。若犯者，得越法罪。」時火授王見眾坐定，王自行食，皆使飽滿。飯食將畢，收缽器，凈澡漱已，取小卑座，對佛前坐。佛復為王廣說妙法，從座而去。

時諸苾芻夏安居竟，洗浣衣已，各執衣缽，悉來佛所，頂禮佛足，在一面立，共白佛言：「大德世尊！我等在此，於三月日夏安居竟，所有草菴可毀破不？」如《增一阿笈摩．第四品》中廣說。時諸苾芻咸皆有疑，請世尊曰：「大德！先作何業？經三無數大劫，舍頭目手足，廣行惠施，成等正覺。佛與四百九十八苾芻，舍諸餘務，詣受盡城，食粗馬麥；具壽舍利弗及大目連，受天妙供。」佛告諸苾芻：「我于昔時，自造斯業，今還自受。」廣如余說。乃此頌曰：

「假令經百劫，　　所作業不亡；　因緣會遇時，　　果報還自受。

「汝等當知！乃往古昔，人壽八萬四千

【現代漢語翻譯】現代漢語譯本：『也像吃東西一樣。』國王說：『很好！』國王在那天晚上，準備了各種微妙清凈的香美食物，各種美味應有盡有。僧眾中有一位年老的出家人，心懷嗔恨：『這個無道的國王，在三個月的時間裡請佛世尊（Buddha-世尊）和比丘僧伽（Bhiksu Sangha-比丘僧團）吃粗麥。現在拿出這些食物，炫耀他的能力。』便用腳撥弄，散落那些飲食。各位婆羅門（Brahmin）和長者見了，共同譏諷：『聖者！這些食物是用來吃的，怎麼能用腳撥弄呢？』當時各位比丘（Bhiksu）將此事稟告佛陀（Buddha），佛陀心想：『由於那位比丘用腳撥弄食物，才會有這樣的過失。從今以後，不應該用腳踩踏入口的食物。如果違反，就會犯越法罪。』當時火授王（Agni Datta Raja）見大家坐定，國王親自佈施食物，讓大家都吃飽。飯食將要完畢時，收起缽器，乾淨地洗漱完畢，取來矮小的座位，在佛陀面前坐下。佛陀又為國王廣泛地宣說妙法，然後從座位離去。

當時各位比丘（Bhiksu）夏季安居完畢，洗完衣服后，各自拿著衣缽，都來到佛陀處，頂禮佛足，在一旁站立，共同稟告佛陀說：『大德世尊（Bhagavat-世尊）！我等在此，三個月夏季安居完畢，所有的草菴可以毀壞了嗎？』如同《增一阿笈摩．第四品》中詳細所說。當時各位比丘都心存疑惑，請問世尊說：『大德！過去做了什麼業？經過三大無數大劫（Asankhyeya Kalpa），捨棄頭目手足，廣泛地行佈施，才成就等正覺（Samyak-sambuddha-正等正覺）。佛陀（Buddha）與四百九十八位比丘（Bhiksu），捨棄各種事務，前往受盡城，吃粗劣的馬麥；具壽舍利弗（Sariputra）和大目犍連（Maha Maudgalyayana），卻接受天上的美妙供養。』佛陀告訴各位比丘：『我在過去，自己造作了這樣的業，現在還要自己承受。』詳細情況如其他經文所說。因此有這首偈頌：

『縱然經過百千劫，所造之業不消亡；因緣際會成熟時，果報還需自承受。

『你們應當知道！在過去很久以前，人的壽命是八萬四千歲。』

【English Translation】 English version: 'It is just like eating.' The king said, 'Excellent!' That night, the king prepared various subtle and pure fragrant foods, with all kinds of delicacies abundantly available. Among the assembly, there was an elderly renunciate who harbored anger: 'This unprincipled king, for three months, invited the Buddha-世尊 (Buddha-World Honored One) and the Bhiksu Sangha-比丘僧伽 (Bhiksu Sangha-community of monks) to eat coarse barley. Now he presents these foods, showing off his abilities.' He then kicked and scattered the food. The Brahmins-婆羅門 (Brahmin) and elders present saw this and ridiculed him, saying, 'Venerable one! This food is meant to be eaten, how can you kick it?' At that time, the Bhiksus-比丘 (Bhiksu) reported this matter to the Buddha-佛陀 (Buddha), who thought, 'Because that Bhiksu kicked the food, such a fault has occurred. From now on, one should not step on food meant for consumption. If one violates this, one will commit a transgression.' At that time, King Agni Datta Raja-火授王 (Agni Datta Raja) saw that everyone was seated, and the king personally distributed food, ensuring everyone was full. When the meal was about to end, he collected the bowls, washed his hands and mouth cleanly, took a small, low seat, and sat before the Buddha. The Buddha then extensively preached the wonderful Dharma to the king, and then departed from his seat.

At that time, the Bhiksus-比丘 (Bhiksu), having completed their summer retreat, washed their robes, and each carrying their robes and bowls, all came to the Buddha's place, prostrated at his feet, stood to one side, and together reported to the Buddha, saying, 'Great Virtue World Honored One-大德世尊 (Bhagavat-World Honored One)! We have completed our three-month summer retreat here. Can all the thatched huts be destroyed?' As described in detail in the fourth chapter of the Ekottara Agama. At that time, all the Bhiksus had doubts and asked the World Honored One, 'Great Virtue! What karma did you create in the past? After three great countless kalpas-三大無數大劫 (Asankhyeya Kalpa), sacrificing your head, eyes, hands, and feet, extensively practicing generosity, you attained perfect enlightenment-等正覺 (Samyak-sambuddha-perfect enlightenment). The Buddha-佛陀 (Buddha) and four hundred and ninety-eight Bhiksus-比丘 (Bhiksu), abandoning all other affairs, went to the city of Suffering's End and ate coarse horse barley; yet the venerable Sariputra-舍利弗 (Sariputra) and Maha Maudgalyayana-大目犍連 (Maha Maudgalyayana) received wonderful celestial offerings.' The Buddha told the Bhiksus, 'In the past, I created this karma myself, and now I must bear it myself.' The details are as described in other sutras. Therefore, there is this verse:

'Even if hundreds of thousands of kalpas pass, the karma created will not perish; when the conditions and causes meet, the consequences will still be borne by oneself.'

'You should know! In the very distant past, the lifespan of humans was eighty-four thousand years.'

歲時，有佛世尊出現於世，號毗缽尸如來、應供、正覺，十號具足。與八萬四千苾芻眾住親惠城，王都城側。於時親惠城中有一婆羅門，教授五百童子，國中人民尊重供養如真應供。毗缽尸如來至彼城邑，國中人民而不恭敬，及不尊重。此婆羅門遂于佛所及聲聞眾，情生嫉妒。時有眾多苾芻學無學，于晨朝時，著衣持缽入王都城乞食，乞得種種微妙香饌，滿缽而出。其婆羅門見已，問曰：『苾芻可來，我觀缽中乞得何食？』是諸苾芻各懷質直，便呈缽食。彼懷嫉妒，便生瞋恚，告諸學生：『斯非應供，不堪受此微妙供養，應令施彼極粗穬麥。』時諸學生咸共答言：『如是！如是！如鄔波馱耶言：「合食粗麥。」』于彼眾中有二童子，心懷凈信，有賢德相，作如是言：『鄔波馱耶！勿出斯語，此真應供，具大尊勝，堪受天供，非論人食。』」佛告諸苾芻：「于意云何？乃往昔時婆羅門者，豈異人乎？我今是也。五百學生者，此四百九十八苾芻是。其二童子有信心賢善者，今舍利弗及大目連是。汝等苾芻！由我往昔于毗缽尸如來及學無學弟子處，懷嫉妒心而生瞋恚，以不善言作粗惡語，彼諸學生悉隨我語；由斯業力，今受斯報。是故世尊與四百九十八苾芻食粗馬麥；其舍利弗及大目連，此二童子不隨我語，由善業力，今受

【現代漢語翻譯】現代漢語譯本過去某個時代，有佛陀世尊出現於世間，名號是毗缽尸如來（Vipashyin，過去七佛之一），是應供、正覺，具備十種名號。他和八萬四千位比丘（Bhikkhu，佛教出家男眾）居住在親惠城，位於王都城旁邊。當時親惠城中有一位婆羅門（Brahmin，古印度僧侶階層），教授五百名童子，國內人民像對待真正的應供一樣尊重和供養他。毗缽尸如來到達這座城邑時，國內人民卻不恭敬他，也不尊重他。這位婆羅門於是對佛陀以及聲聞眾（Shravaka，聽聞佛陀教誨的弟子）心生嫉妒。當時有很多比丘，包括有學和無學，在早晨穿好衣服，拿著缽進入王都城乞食，乞討到各種美味的食物，裝滿缽后出來。那位婆羅門看見后，問道：『比丘們，請過來，我看看你們缽里乞討到什麼食物？』這些比丘們都很誠實，便把缽里的食物給他看。他心懷嫉妒，便生起嗔恨，告訴他的學生們：『這些人不是應供，不配接受這麼好的供養，應該讓他們吃最粗糙的大麥。』學生們都回答說：『是的！是的！正如鄔波馱耶（Upadhyaya，導師）所說：「應該給他們吃粗麥。」』在這些學生中有兩個童子，心懷清凈的信心，具有賢良的品德，他們說：『鄔波馱耶！不要說這樣的話，這些人是真正的應供，具有偉大的尊勝，配得上天人的供養，更何況是人的食物。』佛陀告訴比丘們：『你們認為怎麼樣？過去的那位婆羅門，難道是別人嗎？就是現在的我啊。那五百個學生，就是現在的四百九十八位比丘。那兩個有信心、賢善的童子，就是現在的舍利弗（Sariputta，佛陀十大弟子之一，以智慧著稱）和大目連（Maha Moggallana，佛陀十大弟子之一，以神通著稱）。你們這些比丘！因為我過去對毗缽尸如來以及有學無學的弟子們，懷有嫉妒心而生起嗔恨，用不好的言語說粗惡的話，那些學生們都聽從我的話；因為這樣的業力，現在我受到這樣的報應。所以世尊和四百九十八位比丘一起吃粗糙的馬麥；而舍利弗和大目連，這兩個童子沒有聽從我的話，因為善業的力量，現在他們受到好的報應。』

【English Translation】 English version At one time, a Buddha, the World Honored One, appeared in the world, named Vipashyin Tathagata (Vipashyin, one of the past seven Buddhas), worthy of offerings, perfectly enlightened, possessing all ten titles. He resided in Bandhumati City with eighty-four thousand Bhikkhus (Bhikkhu, Buddhist monks), near the capital city. At that time, in Bandhumati City, there was a Brahmin (Brahmin, ancient Indian priestly class) who taught five hundred children. The people of the country respected and offered to him as if he were a true worthy of offerings. When Vipashyin Tathagata arrived in that city, the people of the country were neither respectful nor reverent towards him. This Brahmin then became jealous of the Buddha and the assembly of Shravakas (Shravaka, disciples who hear the Buddha's teachings). At that time, many Bhikkhus, both learners and non-learners, in the morning, wearing their robes and carrying their bowls, entered the capital city to beg for food. They obtained various delicious foods and filled their bowls before leaving. The Brahmin, seeing this, asked: 'Bhikkhus, please come here. Let me see what food you have begged in your bowls.' These Bhikkhus, being honest, showed him the food in their bowls. He, harboring jealousy, became angry and told his students: 'These people are not worthy of offerings and do not deserve to receive such fine offerings. They should be given the coarsest barley.' The students all replied: 'Yes! Yes! As the Upadhyaya (Upadhyaya, teacher) says, 'They should eat coarse barley.' Among those students, there were two boys who had pure faith and virtuous qualities. They said: 'Upadhyaya! Do not say such things. These are true worthy of offerings, possessing great dignity and superiority, worthy of receiving offerings from the gods, let alone human food.' The Buddha told the Bhikkhus: 'What do you think? Was that Brahmin in the past someone else? It is I myself now. Those five hundred students are now the four hundred and ninety-eight Bhikkhus. Those two faithful and virtuous boys are now Sariputta (Sariputta, one of the Buddha's ten great disciples, known for his wisdom) and Maha Moggallana (Maha Moggallana, one of the Buddha's ten great disciples, known for his supernatural powers). You Bhikkhus! Because in the past I harbored jealousy and anger towards Vipashyin Tathagata and his disciples, both learners and non-learners, and spoke harsh and evil words, and those students all followed my words; because of this karmic force, I am now receiving this retribution. Therefore, the World Honored One and the four hundred and ninety-eight Bhikkhus ate coarse horse barley; while Sariputta and Maha Moggallana, these two boys did not follow my words, and because of their good karmic force, they are now receiving good rewards.'

天供。由斯義故，我常宣說：黑業黑報、白業白報、雜業雜報。汝等宜應勤修，當如是學。」

爾時世尊告具壽阿難陀曰：「汝今可來共我詣無能敵城。」時阿難陀聞佛教已，即隨佛后，遊行人間，至無能敵國，住弶伽河邊。時有一苾芻來詣佛所，頂禮雙足，在一面立，合掌恭敬，白佛言：「善哉世尊！唯愿為我，略說妙法。我聞勝法，一心領受，勤策懇勵，能為通達。由斯事故，我舍豪族，剃除鬚髮，身服袈裟，舍俗家計而為出家，至終愿求無上梵行，以自有智，得法見法，自利利他。我生已盡、梵行成立、所作已辦、不受後有。」時此苾芻作斯語已，佛回顧視觀弶伽河，見於河中有大方梁隨流而下。見已，告彼苾芻曰：「汝今見此河中方梁，隨水流不？」答言：「已見。」佛言：「若有苾芻，如彼方梁，不住彼岸、不住此岸、不住中流沙灘河渚，人不撈出、非人不持、不入漩渦、不壞不爛，不久之間至大海中而為居止。苾芻如是，不住彼此，廣說乃至，到于涅槃。」時此苾芻白佛言：「大德！彼此之岸，乃至不壞不爛，我未知解。善哉世尊！愿為略說，令我開悟，乃至不受後有。」佛告苾芻：「彼此岸者，是為六處。此岸內處，彼岸外處。苾芻！雖知此內外六處，住中流者，樂為愛慾。住沙灘渚者，是為我

【現代漢語翻譯】現代漢語譯本：天供。因此，我常宣說：黑業有黑報，白業有白報，雜業有雜報。你們應當勤奮修行，應當這樣學習。'

當時，世尊告訴具壽阿難陀（Ananda，佛陀的十大弟子之一）說：'你現在可以和我一起去無能敵城（a city name）'。當時阿難陀聽到佛的教誨后，就跟隨在佛的後面，穿梭於人間，到達無能敵國，住在弶伽河（Ganges River）邊。當時有一位比丘（bhikkhu，佛教出家男眾）來到佛的住所，頂禮佛的雙足，站在一旁，合掌恭敬地對佛說：'太好了，世尊！希望您能為我簡略地講說微妙的佛法。我聽聞殊勝的佛法后，一定一心領受，勤奮努力，能夠通達佛法。因為這個緣故，我捨棄了豪門貴族的生活，剃除了鬚髮，身穿袈裟，捨棄了世俗的家庭生活而出家，最終愿求無上的梵行（brahmacarya，清凈的行為），憑藉自己的智慧，得法見法，自利利他。我已經了結了生死，梵行已經成就，該做的事情已經做完，不再受後世的輪迴。'

當時這位比丘說完這些話后，佛回頭觀看弶伽河，看到河中有一根巨大的方形木樑順著水流而下。看到后，告訴那位比丘說：'你現在看到河中的方形木樑，順著水流而下嗎？'回答說：'已經看到了。'佛說：'如果有比丘，像那根方形木樑一樣，不住在彼岸，不住在此岸，不住在中流的沙灘河洲，沒有人撈出它，也沒有人拿著它，不進入漩渦，不損壞不腐爛，不久之後到達大海中而安居。比丘也是這樣，不住在彼此兩岸，廣泛地說，乃至到達涅槃（Nirvana，佛教修行的最終目標）。'

當時這位比丘對佛說：'大德！彼此之岸，乃至不損壞不腐爛，我還不理解。太好了，世尊！希望您能為我簡略地講說，讓我開悟，乃至不再受後世的輪迴。'佛告訴比丘說：'彼此岸，是指六處（six sense bases）。此岸是內六處，彼岸是外六處。比丘！即使知道這內外六處，住在中流，是貪圖愛慾。住在沙灘河洲，是執著於我。'

【English Translation】 English version: 'Heavenly offerings. Therefore, I often proclaim: black deeds have black consequences, white deeds have white consequences, mixed deeds have mixed consequences. You should diligently cultivate and learn in this way.'

At that time, the World Honored One said to the Venerable Ananda (Ananda, one of the Buddha's ten great disciples): 'You may now come with me to the city of No Enemy (a city name).' When Ananda heard the Buddha's teachings, he followed behind the Buddha, traversing the human realm, and arrived at the country of No Enemy, dwelling by the Ganges River (Ganges River). At that time, a bhikkhu (bhikkhu, a Buddhist monk) came to the Buddha's abode, prostrated at his feet, stood to one side, and respectfully said to the Buddha with his palms together: 'Excellent, World Honored One! May you briefly explain the wonderful Dharma to me. After hearing the supreme Dharma, I will wholeheartedly receive it, diligently strive, and be able to understand it. For this reason, I abandoned my life as a noble, shaved my head and beard, wore the kasaya robe, and renounced my worldly family life to become a monk, ultimately seeking the unsurpassed Brahmacarya (brahmacarya, pure conduct), using my own wisdom to attain the Dharma and see the Dharma, benefiting myself and others. I have exhausted birth, established Brahmacarya, accomplished what needed to be done, and will not be subject to future existence.'

After this bhikkhu spoke these words, the Buddha looked back at the Ganges River and saw a large square beam floating down the river. Having seen it, he said to the bhikkhu: 'Do you now see this square beam in the river, floating down the water?' He replied: 'I have seen it.' The Buddha said: 'If there is a bhikkhu, like that square beam, not dwelling on the far shore, not dwelling on this shore, not dwelling on the sandbanks and river islands in the middle of the stream, not being salvaged by anyone, not being held by anyone, not entering whirlpools, not being damaged or rotten, before long reaching the great ocean and dwelling there. A bhikkhu is like this, not dwelling on either shore, broadly speaking, even reaching Nirvana (Nirvana, the ultimate goal of Buddhist practice).'

At that time, this bhikkhu said to the Buddha: 'Great Virtue! The shores of either side, even not damaged or rotten, I do not yet understand. Excellent, World Honored One! May you briefly explain it to me, so that I may be enlightened, even not being subject to future existence.' The Buddha told the bhikkhu: 'The shores of either side refer to the six sense bases (six sense bases). This shore is the inner six sense bases, and the far shore is the outer six sense bases. Bhikkhu! Even knowing these inner and outer six sense bases, dwelling in the middle stream is being fond of love and desire. Dwelling on the sandbanks and river islands is being attached to self.'

慢。人撈捉者，是其苾芻與諸白衣，往還追感、共為憂樂。非人捉者，若有修持梵行，遂作斯愿：『以此善根，當愿生天鬼趣等中。』入漩渦者，為舍諸學處。言壞爛者，毀破凈戒，作諸惡法，斗亂賢善，為魔所朋，非沙門為沙門、非梵行為梵行。苾芻應如是知。此為彼此內外，廣說乃至，畢竟到于涅槃。」時此苾芻聞佛善說，歡喜信受，作禮而去。如佛所說，而此苾芻一心記持，勤策懇勵，乃至我生已盡，梵行成立，所作已辦，不受後有，證阿羅漢果。

爾時有一牧牛之人名曰歡喜，去佛不遠，遙聽佛說，倚杖而立。時有蝦蟆亦在河邊，牧牛人杖遂柱隱背上，皮肉穿穴，雖遭此苦，心生是念：「我若作聲，歡喜牧人必為散亂；聽法為難。」由是忍受，於世尊處發殷凈心，因即命過，生四天王宮。時牧牛人擲杖一邊，詣世尊處，頂禮佛足，在一面立，合掌恭敬，白言：「大德！我今不樂彼此岸住，不隨中流，不住沙灘，不令人捉，不令非人所持，不溺渦漩中，亦不爛壞。唯愿世尊！許我于善說法律中而為出家，並受近圓，成苾芻性，凈修梵行，奉事世尊。」佛問牧人曰：「汝今牛群，豈可不須付彼本主耶？」答言：「不付。」「何因緣故而不分付？」答曰：「諸牛各有犢子在於主邊。其母牛等戀念犢故，時至自

【現代漢語翻譯】現代漢語譯本慢。被人捕捉，指的是那些比丘和在家居士，互相來往追憶，共同感受憂愁和快樂。被非人捕捉，指的是那些修持梵行的人，於是發這樣的愿：『憑藉這個善根，應當希望往生到天鬼等處。』進入漩渦，指的是捨棄各種學處。所說『壞爛』，指的是毀壞清凈的戒律，造作各種惡法，擾亂賢良善良的人，被魔所親近，不是沙門卻自稱為沙門，不是梵行卻自稱為梵行。比丘應當這樣理解。這就是從彼此內外，廣泛地講述乃至最終到達涅槃。」當時這位比丘聽了佛陀的善妙說法，歡喜信受，行禮后離去。如同佛陀所說的那樣，這位比丘一心記住並持守，勤奮勉勵，乃至證得『我生已盡，梵行已立，所作已辦，不受後有』的阿羅漢果。

當時有一位名叫歡喜的牧牛人，離佛陀不遠，遠遠地聽佛陀說法，靠著手杖站立。當時有一隻蛤蟆也在河邊，牧牛人的手杖正好拄在蛤蟆的背上，皮肉被刺穿。蛤蟆雖然遭受這樣的痛苦，心中卻生起這樣的念頭：『我如果發出聲音，歡喜牧人必定會分心散亂；聽法就困難了。』因此忍受著痛苦，在世尊處生起殷切清凈的心，因此就命終，往生到四天王宮。當時牧牛人把手杖扔到一邊，來到世尊處，頂禮佛足，在一旁站立，合掌恭敬，說道：『大德！我現在不樂於住在彼此岸邊，不隨順中流，不住在沙灘上，不被人捕捉，不被非人所控制，不溺於漩渦中，也不腐爛敗壞。只希望世尊！允許我在善說的法律中出家，並受近圓戒，成為比丘，清凈地修持梵行，奉事世尊。』佛陀問牧牛人說：『你現在的牛群，難道不需要交給原來的主人嗎？』回答說：『不交。』『因為什麼緣故而不交付呢？』回答說：『這些牛各有小牛在主人那裡。這些母牛等戀念小牛的緣故，時間到了自然會回去。』

【English Translation】 English version 『Slow.』『Those who are caught by people』 refers to those Bhikshus (monks) and laypeople who go back and forth, reminiscing and sharing joys and sorrows. 『Those who are caught by non-humans』 refers to those who cultivate Brahma-conduct (pure conduct), and then make this vow: 『By this good root, may I be reborn in the heavens, among the ghosts, etc.』『Entering the whirlpool』 refers to abandoning various disciplines. 『Rotten』 refers to destroying pure precepts, committing various evil deeds, disturbing the virtuous and good, being befriended by Mara (demon), not being a Shramana (ascetic) but claiming to be a Shramana, not practicing Brahma-conduct but claiming to practice Brahma-conduct. A Bhikshu should understand it this way. This is from both sides, inside and out, extensively explaining until ultimately reaching Nirvana (liberation).』 At that time, this Bhikshu, hearing the Buddha's good teachings, rejoiced and accepted them with faith, paid homage and departed. As the Buddha said, this Bhikshu single-mindedly remembered and upheld it, diligently striving, until he attained the Arhat (enlightened being) fruit of 『My birth is exhausted, Brahma-conduct is established, what needs to be done is done, I will not receive future existence.』

At that time, there was a cowherd named 'Joyful', not far from the Buddha, listening to the Buddha's teachings from afar, leaning on his staff. At that time, there was also a toad by the river, and the cowherd's staff happened to be resting on the toad's back, piercing its skin and flesh. Although the toad suffered such pain, it had this thought in its mind: 『If I make a sound, the Joyful cowherd will surely be distracted; it will be difficult to listen to the Dharma (teachings).』 Therefore, it endured the pain, and generated a sincere and pure mind towards the World Honored One (Buddha), and thus its life ended, and it was reborn in the Palace of the Four Heavenly Kings. At that time, the cowherd threw his staff aside, went to the World Honored One, prostrated at the Buddha's feet, stood on one side, joined his palms respectfully, and said: 『Great Virtue! I am now not happy to live on either shore, not to follow the middle stream, not to live on the sandy beach, not to be caught by people, not to be controlled by non-humans, not to drown in the whirlpool, nor to rot and decay. I only hope that the World Honored One! Will allow me to leave home in the well-spoken law, and receive the Upasampada (full ordination), become a Bhikshu, purely cultivate Brahma-conduct, and serve the World Honored One.』 The Buddha asked the cowherd: 『Do you not need to return your herd of cows to their original owner?』 He replied: 『No.』『For what reason do you not return them?』 He replied: 『These cows each have calves at the owner's place. These mother cows, etc., are attached to their calves, and when the time comes, they will naturally return.』

歸，所以不付。唯愿世尊！但令許我于善說法律中而為出家，並受近圓，成苾芻性，凈修梵行。」佛言：「歡喜！汝今且待須臾。其此牛群雖知住處，然汝先已受他牛主衣服飲食，不應如是。」於時歡喜便禮佛足而去，高聲唱言：「我有大怖畏！甚大怖畏！」疾疾而走。同牧牛者數有百人，見彼懷懼，問言：「仁者，生何怖耶？」答曰：「生怖、老怖、病怖、死怖。」諸牧牛人聞是語已，亦隨彼走。有餘牧牛人及牧羊人，並刈草採柴，在路見者，咸隨彼走。逆前來者問曰：「汝有何所畏？」答言：「我怖生老病死。」而此諸人聞已皆逐，欲至所住聚落。聚落中人遙見大眾，遂生怖心，或出走者，或有收藏財物者，或有著鎧嚴備仗者。于中有兇猛者，從聚落出，先鋒逆拓，問言：「何事？」彼便答曰：「有怖！有畏！」問言：「何懼？」答曰：「我今憂怖生老病死。」時聚落人方始安怗。

爾時具壽舍利弗在佛會坐，見牧牛人歡喜去久，白佛言：「世尊！其牧牛歡喜，樂於善說法律中而請出家。佛先何故令彼歸家？」佛告舍利弗：「歡喜牧人，處在家中受五欲樂，無有是處。彼付牛已，即來於此，汝當自見。其善族姓子，剃除鬚髮，被著袈裟，以凈信心，舍俗出家，于無上梵行至終修習得見諦理。而以自智，見法

【現代漢語翻譯】現代漢語譯本歸還牛群，所以沒有立刻答應。我只希望世尊能夠允許我在您善說的法律中出家，並受具足戒，成為比丘，清凈地修習梵行。』佛說：『我很高興你這麼說！你現在且稍等片刻。雖然這些牛群知道它們住的地方，但是你先前已經接受了牛主人的衣服和飲食，不應該就這樣離開。』當時，歡喜便禮拜佛的腳，然後離去，高聲喊道：『我感到非常大的恐懼！非常大的恐懼！』然後快速地跑開。一同放牛的人大約有一百人，看見他如此害怕，便問：『仁者，你感到什麼恐懼呢？』他回答說：『我感到出生的恐懼、衰老的恐懼、生病的恐懼、死亡的恐懼。』那些放牛的人聽了這些話，也跟隨著他跑了起來。還有其他的放牛人和放羊人，以及割草採柴的人，在路上看見他們，也都跟隨著跑了起來。迎面而來的人問他們：『你們害怕什麼？』他們回答說：『我們害怕出生、衰老、生病、死亡。』而這些人聽了之後也都跟隨著他們，想要回到他們居住的村落。村落中的人遠遠地看見這麼多人，於是產生了恐懼之心，有的人跑出去躲避，有的人收藏財物，有的人穿上鎧甲，準備武器。其中有一個兇猛的人，從村落里出來，跑到最前面去開路，問道：『發生了什麼事？』他們便回答說：『有恐懼！有畏懼！』那人問：『害怕什麼？』他們回答說：『我們現在憂慮和害怕出生、衰老、生病、死亡。』這時，村落中的人才開始安定下來。

當時，具壽舍利弗在佛的集會中坐著，看見牧牛人歡喜離開很久了，便對佛說：『世尊！那個牧牛人歡喜，很樂意在您善說的法律中請求出家。佛陀先前為什麼讓他回家呢？』佛告訴舍利弗：『歡喜牧人，如果處在在家中享受五欲之樂，那是不可能的。他歸還牛群之後，就會來到這裡，你將會親自看到。那個善良的族姓之子，剃除鬚髮，披上袈裟，以清凈的信心，捨棄世俗出家，對於無上的梵行至終修習，最終能夠證得真諦。並且以自己的智慧，證悟佛法。

【English Translation】 English version He returned the cattle, so I did not immediately agree. I only wish that the World-Honored One would allow me to be ordained in the well-spoken Dharma and Vinaya, receive full ordination, become a Bhikshu, and purely practice the Brahma-faring.』 The Buddha said, 『I am pleased! Wait here for a moment. Although these cattle know their dwelling place, you have already received clothes and food from the owner of the cattle, so you should not leave like this.』 At that time, Hwanxi (Joyful One) bowed at the Buddha』s feet and left, shouting loudly, 『I have great fear! Great fear!』 and ran away quickly. There were about a hundred people who were herding cattle together, and seeing him so afraid, they asked, 『Virtuous one, what fear do you have?』 He replied, 『I have fear of birth, fear of old age, fear of sickness, fear of death.』 When those who were herding cattle heard these words, they also ran after him. Other cattle herders and sheep herders, as well as those who were cutting grass and gathering firewood, saw them on the road and all followed them. Those who came in the opposite direction asked, 『What are you afraid of?』 They replied, 『We are afraid of birth, old age, sickness, and death.』 And when these people heard this, they all followed them, wanting to return to the village where they lived. The people in the village saw the crowd from afar and became frightened, some running away to hide, some collecting their belongings, and some putting on armor and preparing weapons. Among them, there was a fierce person who came out of the village, went ahead to clear the way, and asked, 『What is the matter?』 They replied, 『There is fear! There is dread!』 The person asked, 『What fear?』 They replied, 『We are now worried and afraid of birth, old age, sickness, and death.』 At this time, the people in the village began to settle down.

At that time, the Venerable Shariputra (Sariputta) was sitting in the Buddha』s assembly, and seeing that the cattle herder Hwanxi (Joyful One) had been gone for a long time, he said to the Buddha, 『World-Honored One! That cattle herder Hwanxi (Joyful One) is happy to request ordination in the well-spoken Dharma and Vinaya. Why did the Buddha send him home earlier?』 The Buddha told Shariputra (Sariputta), 『It is impossible for the cattle herder Hwanxi (Joyful One) to be at home enjoying the pleasures of the five desires. After he returns the cattle, he will come here, and you will see it for yourself. That son of a good family, having shaved his head and beard, put on the kasaya (袈裟, monastic robe), with pure faith, renounces the world and leaves home, and diligently practices the unsurpassed Brahma-faring until the end, and will eventually attain the truth. And with his own wisdom, he will realize the Dharma.

證會，亦令他證：我生已盡、梵行成立、所作今辨、更不受後有。」復于異時，其歡喜牧人牛付主已，與五百人來詣佛所，而白佛言：「大德世尊！我付牛訖，愿見聽許于善說法律而為出家，並受近圓，成苾芻性，凈修梵行，奉事世尊。」佛既見已，告言：「歡喜！汝與五百同來此者，皆悉許得於善說法律而為出家，並受近圓，成苾芻性，可修梵行。既出家已，勤修善品，乃至心得解脫。」

常法如是，若得生天，起三種念：一者我於何處死？生在何處？以何業故？是時蝦蟆得生天已，即便觀見，舍蝦蟆身；得生四天王宮；由於佛處發清凈心，以斯業故得生於此。便作是念：「若先受天樂，不往見佛，甚無恩孝。我今預應往見世尊。」是時蝦蟆天子，以天容儀莊嚴身首，于中夜分來詣佛所，弶伽河側光明照耀，以天妙花散如來上，頂禮佛足，對面而坐，聽佛說法。於時世尊觀知蝦蟆天子根性隨眠意樂差別，說如是法，於四聖諦令其開悟。彼聞法已，以智金剛杵摧滅二十種有身見山，證預流果，超越骨山、涸竭血海。時蝦蟆天子深生歡喜，如賈客得賣主、如農夫得天雨、如陣得勝、如病得差，從坐而起，頂禮佛足，辭還天處。是諸苾芻，初夜后夜，悉皆覺了，夜見其光而生疑念。于晨朝時，白世尊曰：「于昨夜中

【現代漢語翻譯】現代漢語譯本：並且也讓他證實：『我的輪迴已經結束，清凈的修行已經完成，該做的已經做完，不會再有來世了。』後來有一天，歡喜牧人把牛交給主人後，帶著五百人來到佛陀所在的地方，對佛陀說：『偉大的世尊！我已經把牛交接完畢，希望您允許我在您善說的法律中出家，並接受具足戒，成為比丘，清凈地修行，侍奉世尊。』佛陀見到后，告訴他說：『歡喜！你和這五百位一起來的人，都允許在我的善說法律中出家，並接受具足戒，成為比丘，可以修行清凈的行爲了。出家之後，要勤奮地修習善法，直到內心得到解脫。』通常的規律是這樣的，如果能夠昇天，會產生三種想法：第一，我是在哪裡死的？生在什麼地方？因為什麼業力？這時，那隻蛤蟆昇天之後，就觀察到自己捨棄了蛤蟆的身體，轉生到四天王宮；因為在佛陀那裡發了清凈心，憑藉這個業力而得以轉生到這裡。於是它就想：『如果先享受天上的快樂，而不去拜見佛陀，那就太沒有感恩之心了。我現在應該先去拜見世尊。』當時，蛤蟆天子用天上的容貌儀態莊嚴自己的身首，在半夜時分來到佛陀所在的地方，恒河邊上光明照耀，用天上的美妙花朵散在如來身上，頂禮佛足，面對面坐著，聽佛說法。這時，世尊觀察到蛤蟆天子的根性、隨眠、意樂的差別，說了這樣的法，在四聖諦上讓他開悟。他聽了法之後，用智慧金剛杵摧毀了二十種有身見山，證得了預流果，超越了骨山，涸竭了血海。當時，蛤蟆天子內心深感歡喜，就像商人找到了買主，農夫得到了天降雨水，軍隊獲得了勝利，病人得到了痊癒一樣，從座位上站起來，頂禮佛足，告辭返回天界。那些比丘們，在初夜和后夜，都完全覺察到了，夜裡看到那光明而產生了疑惑。在早晨的時候，對比世尊說：『在昨天晚上』

【English Translation】 English version: And also let him testify: 'My cycle of rebirth is finished, the pure conduct is established, what needs to be done is now completed, and I will no longer be subject to future existence.' Later, at another time, that Joyful Herdsman, having handed over the cows to their owner, came with five hundred people to the place where the Buddha was, and said to the Buddha: 'Great Virtuous World Honored One! I have finished handing over the cows, I wish to be permitted to leave home in the well-spoken Dharma and Vinaya (law and discipline), and receive full ordination (Upasampada), becoming a Bhikshu (Buddhist monk), purely cultivating the Brahma-conduct (pure and virtuous life), and serving the World Honored One.' The Buddha, having seen him, said: 'Joyful! You and these five hundred who have come here together, are all permitted to leave home in the well-spoken Dharma and Vinaya, and receive full ordination, becoming Bhikshus, and may cultivate the Brahma-conduct. Having left home, diligently cultivate virtuous qualities, until the mind attains liberation.' The usual rule is thus, if one is able to be born in the heavens, three thoughts arise: first, where did I die? Where was I born? And due to what karma? At this time, that frog, having been born in the heavens, then observed that he had abandoned the frog's body; and was born in the Palace of the Four Heavenly Kings (Cāturmahārājikādeva); due to having generated a pure mind at the Buddha's place, by means of this karma he was able to be born here. Then he thought: 'If I first enjoy the pleasures of the heavens, and do not go to see the Buddha, that would be very ungrateful. I should now first go to see the World Honored One.' At that time, the Frog Deva (Maṇḍūka-deva), adorned his head and body with heavenly appearance and demeanor, in the middle of the night came to the place where the Buddha was, the side of the Ganges River (Gaṅgā) was illuminated with light, with heavenly wonderful flowers scattered upon the Tathagata (Buddha), prostrated at the Buddha's feet, sat facing him, and listened to the Buddha's Dharma. At that time, the World Honored One observed and knew the Frog Deva's roots, latent tendencies, intentions, and differences, and spoke such Dharma, causing him to awaken to the Four Noble Truths (catvāri āryasatyāni). After he heard the Dharma, with the Vajra (diamond) pestle of wisdom he destroyed the mountain of twenty kinds of personality belief (satkāya-dṛṣṭi), attained the Stream-enterer fruit (srotaāpanna), transcended the mountain of bones, and dried up the sea of blood. At that time, the Frog Deva deeply rejoiced, like a merchant who has found a buyer, like a farmer who has received rain from the sky, like an army that has won a victory, like a sick person who has been cured, arose from his seat, prostrated at the Buddha's feet, and took his leave to return to his heavenly abode. Those Bhikshus, in the first watch and the last watch of the night, were all aware, and seeing that light in the night, they generated doubts. In the morning time, they said to the World Honored One: 'In the night of yesterday'

，梵釋諸天、護世四天王，來於佛所耶？」佛言：「不來。然牧牛歡喜聽我法時，有一蝦蟆，以杖隱著，皮肉穿穴，作聲恐驚牧牛歡喜聽法，而於我處發清凈心，忍痛命終，得生四天王宮。來於我所，為彼說法。彼聞法已，辭還本宮。」時諸苾芻咸皆有疑，請世尊曰：「牧牛歡喜及五百人，先作何業？為牧牛者，于佛教中而為出家，斷諸煩惱，證阿羅漢果。蝦蟆天子先作何業？生在蝦蟆，見真諦理。」佛告諸苾芻：「由彼自造斯業，今還自受。」廣說乃至，頌曰：

「假令經百劫，　　所作業不亡；　因緣會遇時，　　果報還自受。

「汝等苾芻！乃往過去，此賢劫中人壽二萬歲時，有佛出世，號迦攝波如來、應、正等覺，十號具足，住波羅痆斯仙人墮處施鹿林中。其牧牛歡喜，彼佛教中而為出家，具通三藏，為大法師，善知模軌，能持諷誦。有五百弟子，從彼受業，取其教誡。而於眾中，有諍事起，而此苾芻善和令息。是時有二苾芻，心懷我慢，不肯詣彼起居問訊。後於異時，斯二苾芻共眾斗諍，方至彼所，頂禮足已。白言：『尊者！有斯諍訟，愿見令息。』彼便作念：『我若即令諍訟和息，而此苾芻不復更來；且退與僧伽，亦不違法。』念已告曰：『我今不知具壽諍緣，且向僧伽處。』彼緣僧事，出外

【現代漢語翻譯】現代漢語譯本：『梵天、帝釋天以及護世四大天王，都來佛陀這裡了嗎？』佛陀說：『沒有來。但是牧牛童歡喜聽我說法的時候，有一隻蛤蟆，用棍子遮蔽著它，皮肉被穿透，發出聲音恐怕驚嚇了牧牛童歡喜聽法，然而它在我這裡發了清凈心，忍著疼痛死去，得以生到四天王宮。他來到我這裡，我為他說法。他聽完法后，告辭返回本宮。』當時眾比丘都感到疑惑，請問世尊說：『牧牛童歡喜和五百人，先前做了什麼業？牧牛童在佛教中出家，斷除各種煩惱，證得阿羅漢果。蛤蟆天子先前做了什麼業？生為蛤蟆，卻能見到真諦。』佛陀告訴眾比丘：『這是他們自己造下的業，現在還要自己承受。』（此處省略廣說部分）偈頌說：『縱然經過百千劫，所造的業也不會消亡；因緣際會相遇時，果報還是要自己承受。』『你們這些比丘！在過去很久以前，這個賢劫中人類壽命有兩萬歲的時候，有佛出世，名為迦葉波如來（Kashyapa Tathagata，過去七佛之一）、應供、正等覺，十種稱號都具備，住在波羅奈斯（Varanasi）仙人墮處施鹿林中。那位牧牛童歡喜，在那位佛的教法中出家，通達三藏，成為大法師，精通儀軌，能夠背誦經典。有五百個弟子，跟隨他學習，接受他的教誨。然而在僧眾中，發生了爭執，這位比丘善於調和使爭端平息。當時有兩個比丘，心懷我慢，不肯去他那裡請安問候。後來在其他時候，這兩個比丘與大眾發生爭鬥，才到他那裡，頂禮他的腳。稟告說：『尊者！發生了這樣的爭訟，希望您能調解平息。』他便想：『我如果立刻讓他們之間的爭訟平息，這兩個比丘就不會再來了；暫且讓他們離開僧團，也不算違反戒律。』想完后告訴他們說：『我現在不知道具壽（Ayushman，對年長僧侶的尊稱）你們爭訟的緣由，暫且去僧團那裡吧。』他們因為僧團的事情，出去了

【English Translation】 English version: 『Did Brahma (梵天), Shakra (帝釋天), and the Four Heavenly Kings (護世四天王) come to the Buddha?』 The Buddha said, 『They did not come. However, when the cowherd Huanxi (歡喜, Joy) was listening to my Dharma, there was a toad (蝦蟆) that was hidden with a stick, its skin and flesh pierced, making noises that might have frightened the cowherd Huanxi from listening to the Dharma. Yet, it generated a pure mind in my presence, endured the pain until its death, and was reborn in the palace of the Four Heavenly Kings. He came to me, and I preached the Dharma to him. After hearing the Dharma, he bid farewell and returned to his palace.』 At that time, all the Bhikshus (苾芻, monks) were doubtful and asked the World Honored One, 『What karma did the cowherd Huanxi and the five hundred people create in the past? The cowherd renounced the world in the Buddha's teachings, cut off all afflictions, and attained the Arhat (阿羅漢) fruit. What karma did the toad-deva (蝦蟆天子) create in the past? Born as a toad, he was able to see the true principle.』 The Buddha told the Bhikshus, 『They created these karmas themselves, and now they must receive the consequences themselves.』 (Extensive explanation omitted here) The verse says: 『Even if hundreds of kalpas (劫, eons) pass, the karma created will not perish; when causes and conditions meet, the consequences will still be received by oneself.』『You Bhikshus! In the distant past, during this Bhadrakalpa (賢劫, Fortunate Aeon) when humans lived for twenty thousand years, a Buddha appeared in the world, named Kashyapa Tathagata (迦攝波如來, one of the past seven Buddhas), Arhat, Samyak-sambuddha (應、正等覺, worthy one, perfectly enlightened one), complete with the ten titles, residing in the Deer Park (施鹿林) at the Rishipatana (仙人墮處, place where sages fell) in Varanasi (波羅痆斯). That cowherd Huanxi, in that Buddha's teachings, renounced the world, mastered the Tripitaka (三藏, three baskets of Buddhist scriptures), became a great Dharma master, skilled in rituals, and able to recite the scriptures. He had five hundred disciples who followed him to study and receive his teachings. However, among the Sangha (僧伽, monastic community), disputes arose, and this Bhikshu was good at reconciling and pacifying the disputes. At that time, there were two Bhikshus who harbored arrogance and were unwilling to go to him to pay their respects. Later, at another time, these two Bhikshus had a dispute with the community and then went to him, prostrating at his feet. They reported, 『Venerable One! Such a dispute has occurred, and we hope that you can mediate and resolve it.』 He then thought, 『If I immediately resolve their dispute, these two Bhikshus will not come again; let them temporarily leave the Sangha, which would not violate the precepts.』 After thinking, he told them, 『I do not know the cause of your dispute, Ayushman (具壽, term of respect for senior monks), so go to the Sangha for now.』 They went out because of the Sangha's affairs.

聚落。其二苾芻至僧伽處，眾與和息。三藏苾芻僧事了已，從於聚落還至本處，問弟子曰：『其二苾芻，更來求我不？』弟子答言：『鄔波馱耶！僧伽已與息其諍訟。』所有事意，具為陳說。聞已生瞋，出粗惡語：『而此僧伽，如是斷事，同牧牛法。而諸苾芻，先是放牛者，方為出家。』五百弟子聞已亦言：『鄔波馱耶！誠如所說，僧伽和斷，如放牛人法。』」佛告諸苾芻：「于意云何？往時三藏苾芻者，豈異人乎？今放牛歡喜是。往時五百弟子者，今五百放牧人是。由彼諸人于往昔時，迦攝波如來弟子聲聞眾中出粗語故，五百生中常為放牛。由於彼佛教中，熏修蘊、界、諸入、緣起、處非處善根故，彼與五百人於我教中而作出家，斷諸煩惱，證阿羅漢果。其蝦蟆天子，亦于迦攝波如來教中出家，而常習定。遊行人間，至一聚落住在寺中，初夜端坐，攝心欲定；持誦苾芻悉皆諷誦，聲能障定。彼既聞聲，心不能攝，便作是念：『我今可於中夜入定。』又于中夜攝心欲定，持經苾芻又皆諷誦。復作是念：『可於后夜。』於後夜中，又復端坐攝心欲定。時諸苾芻高聲諷誦，未離欲故有懷瞋毒，便起忿恚作如是語：『而此迦攝波教中苾芻，從暮至晚出蝦蟆聲。』汝等苾芻，于意云何？往時習定苾芻者，豈異人乎？今蝦蟆天子

【現代漢語翻譯】現代漢語譯本聚落。有兩個比丘來到僧團處，大眾與他們調解平息爭端。精通三藏的比丘處理完僧團事務后，從聚落返回自己的住所，問弟子們：『那兩個比丘，還來找我嗎？』弟子回答說：『鄔波馱耶（Upadhyaya，親教師）！僧團已經調解平息了他們的爭訟。』並將所有事情的經過，詳細地陳述了一遍。聽完之後，他心生嗔恨，說出粗暴惡劣的話語：『這個僧團，這樣斷事，如同牧牛的方法一樣。這些比丘，以前是放牛的人，現在才出家。』五百個弟子聽了之後也說：『鄔波馱耶（Upadhyaya，親教師）！確實像您所說，僧團的和解調解，就像放牛人的做法一樣。』佛陀告訴諸位比丘：『你們認為怎麼樣？過去的那位精通三藏的比丘，難道是別人嗎？就是現在這位喜歡放牛的人。過去的五百個弟子，就是現在的五百個放牧人。由於那些人在過去，在迦攝波如來（Kasyapa Buddha）的弟子聲聞眾中說了粗惡的話，所以在五百世中常常做放牛的人。由於他們在那個佛教中，熏修蘊、界、諸入、緣起、處非處等善根，所以他們和這五百個人在我的教法中出家，斷除各種煩惱，證得阿羅漢果。那隻蝦蟆天子，也在迦攝波如來（Kasyapa Buddha）的教法中出家，並且常常修習禪定。在人間，他來到一個聚落，住在寺廟中，初夜端坐，收攝心神想要入定；持誦經典的比丘們都在諷誦，聲音妨礙了他入定。他聽到這些聲音，心不能安定，就想：『我現在可以在中夜入定。』到了中夜，他收攝心神想要入定，持經的比丘們又都在諷誦。他又想：『可以在後夜入定。』到了后夜，他又端坐收攝心神想要入定。當時各位比丘高聲諷誦，因為沒有脫離慾望，心中懷有嗔恨，於是生起忿怒，說了這樣的話：『迦攝波（Kasyapa）教中的這些比丘，從傍晚到晚上發出蝦蟆一樣的叫聲。』你們這些比丘，認為怎麼樣？過去那位修習禪定的比丘，難道是別人嗎？就是現在的蝦蟆天子。

【English Translation】 English version Settlement. Secondly, two Bhikshus (monks) came to the Sangha (monastic community), and the community reconciled them. The Tripitaka (Three Baskets, referring to the Buddhist canon) Bhikshu, having completed the Sangha's affairs, returned from the settlement to his residence and asked his disciples: 'Have those two Bhikshus come to seek me again?' The disciples replied: 'Upadhyaya (teacher)! The Sangha has already settled their dispute.' All the details were fully recounted. Upon hearing this, he became angry and uttered coarse and evil words: 'This Sangha, settling matters in this way, is like the method of herding cattle. These Bhikshus were formerly cattle herders before they became monks.' The five hundred disciples, upon hearing this, also said: 'Upadhyaya (teacher)! Indeed, as you say, the Sangha's reconciliation is like the method of cattle herders.' The Buddha told the Bhikshus (monks): 'What do you think? Was the Tripitaka (Three Baskets, referring to the Buddhist canon) Bhikshu of the past someone else? He is the one who now delights in herding cattle. Were the five hundred disciples of the past someone else? They are the five hundred cattle herders of today. Because those people in the past spoke coarse words among the Sravakas (listeners or disciples) of Kasyapa Buddha (a past Buddha), they were constantly cattle herders for five hundred lifetimes. Because in that Buddha's teachings, they cultivated the Skandhas (aggregates), Ayatanas (sense bases), Dhatus (elements), Dependent Origination, right and wrong places, and roots of goodness, they and those five hundred people became monks in my teachings, severed all afflictions, and attained the Arhat (enlightened being) fruit. That frog Deva (god), also became a monk in the teachings of Kasyapa Buddha (a past Buddha) and constantly practiced Samadhi (meditation). In the human realm, he came to a settlement and stayed in a temple. In the early night, he sat upright, collecting his mind, wanting to enter Samadhi (meditation); the Bhikshus (monks) reciting the scriptures were all chanting, and the sound obstructed his Samadhi (meditation). Hearing these sounds, his mind could not be collected, and he thought: 'I can now enter Samadhi (meditation) in the middle of the night.' Again, in the middle of the night, he collected his mind, wanting to enter Samadhi (meditation), and the Bhikshus (monks) reciting the scriptures were all chanting again. He thought again: 'I can enter Samadhi (meditation) in the later night.' In the later night, he again sat upright, collecting his mind, wanting to enter Samadhi (meditation). At that time, the Bhikshus (monks) chanted loudly, and because they had not left desire, they harbored anger and poison, and then arose with resentment and spoke these words: 'These Bhikshus (monks) in Kasyapa's (a past Buddha) teachings, from dusk till late, make frog-like sounds.' You Bhikshus (monks), what do you think? Was the Bhikshu (monk) who practiced Samadhi (meditation) in the past someone else? He is the frog Deva (god) of today.'

是。彼于迦攝波如來、應、正等覺聲聞弟子處作斯惡語，由斯業故，五百生中為蝦蟆身。而於我所發清凈心，舍蝦蟆身，生四天王宮，于迦攝波如來教中修諸梵行故，今見真理。由斯義故，我常宣說：黑業黑報、白業白報、雜業雜報。是故汝等，應舍黑業、雜業，當修白業。」

爾時世尊欲渡弶伽河，時有五百群鵝、五百頭魚、五百頭龜右繞世尊。世尊爾時，為說三句妙法，告言：「賢首！諸行無常、諸法無我、涅槃寂滅。汝等宜應發清凈心，厭傍生身。」時鵝、龜、魚聞三句法，皆作是念：「我等希聞如來三句微妙法味，不應更念自餘食想。」便斷不食。傍生之類，飢火甚速，因即命過，生四天王宮。初生諸天，常法如是，若生天者，起三種念：我於何死？生於何處？由何業生？觀見自身，舍傍生趣；生四天王宮；由世尊處，得聞法要三句，廣如余說。乃至咸詣佛所，以妙天花，而散佛上。世尊慈父觀其根性隨眠意樂，為說妙法，於四聖諦令其開悟。聞說法已，證預流果，乃至頂禮佛足，共辭還宮。時諸苾芻，咸皆有疑，請世尊曰：「唯愿世尊說此諸鵝、魚、龜等，先作何業，生在傍生？又作何業，得生天上，見真諦理？」佛告諸苾芻：「汝等當知！諸鵝、龜、魚，自作斯業今還自受。」廣如上說，乃至頌曰

【現代漢語翻譯】現代漢語譯本：『是的。他曾在迦葉波如來（Kashyapa Buddha，過去佛）的聲聞弟子處說了惡語，因為這個業報，五百世都轉生為蛤蟆。但他對我生起了清凈心，捨棄了蛤蟆之身，轉生到四天王宮。因為在迦葉波如來的教法中修行了梵行，所以今生才能見到真理。因為這個緣故，我常常宣說：黑業帶來黑報，白業帶來白報，雜業帶來雜報。所以你們應當捨棄黑業和雜業，應當修習白業。』

當時，世尊想要渡過恒河（Ganges River），這時有五百隻鵝、五百條魚、五百隻烏龜右繞世尊。世尊當時為它們說了三句妙法，告訴它們：『賢首們！諸行無常，諸法無我，涅槃寂滅。你們應當發起清凈心，厭離傍生之身。』當時，鵝、烏龜、魚聽聞了這三句法，都這樣想：『我們難得聽聞如來所說的三句微妙法味，不應該再想其他的食物。』於是斷絕了進食。傍生之類，飢餓感來得非常快，因此就命終了，轉生到四天王宮。剛出生的天人，通常都是這樣，如果轉生為天人，會生起三種念頭：我從哪裡死去？生到哪裡？因為什麼業而生？他們觀察自身，發現自己捨棄了傍生道，轉生到四天王宮，是因為在世尊處聽聞了三句法要，詳細情況如前所述。乃至他們都來到佛陀處，用美妙的天花散在佛陀身上。世尊慈父觀察他們的根性、隨眠和意樂，為他們說了妙法，使他們在四聖諦上開悟。聽聞說法后，他們證得了預流果，乃至頂禮佛足，一起告辭返回天宮。當時，眾比丘都感到疑惑，請問世尊：『唯愿世尊能說一說這些鵝、魚、烏龜等，先前做了什麼業，轉生為傍生？又做了什麼業，能夠轉生到天上，見到真諦之理？』佛告訴眾比丘：『你們應當知道！這些鵝、烏龜、魚，自己造作了這樣的業，現在自己承受果報。』詳細情況如上面所說，乃至用偈頌說道：

【English Translation】 English version: 'Yes. He spoke evil words to the Shravaka disciples of Kashyapa Tathagata (Kashyapa Buddha, the Buddha of the past), Arhat, Samyak-sambuddha. Due to that karma, he was born as a toad for five hundred lifetimes. But because he generated a pure mind towards me, he abandoned the toad body and was born in the Palace of the Four Heavenly Kings. Because he cultivated Brahma-conduct in the teachings of Kashyapa Tathagata, he now sees the truth. For this reason, I often proclaim: black karma brings black retribution, white karma brings white retribution, mixed karma brings mixed retribution. Therefore, you should abandon black karma and mixed karma, and cultivate white karma.'

At that time, the World Honored One wanted to cross the Ganges River (Ganges River). At that time, there were five hundred flocks of geese, five hundred fish, and five hundred turtles circumambulating the World Honored One. The World Honored One then spoke three wonderful verses of Dharma to them, saying: 'Virtuous ones! All conditioned things are impermanent, all dharmas are without self, Nirvana is quiescence. You should generate a pure mind and be disgusted with the body of an animal.' At that time, the geese, turtles, and fish heard these three verses of Dharma and all thought: 'We rarely hear the three subtle flavors of the Dharma spoken by the Tathagata, we should no longer think of other food.' Then they stopped eating. The hunger of animals is very rapid, and they died immediately and were born in the Palace of the Four Heavenly Kings. The usual practice for newly born devas is like this: if they are born as devas, they will have three thoughts: Where did I die? Where was I born? By what karma was I born? Observing themselves, they found that they had abandoned the animal realm and were born in the Palace of the Four Heavenly Kings because they had heard the three essential verses of Dharma from the World Honored One, as described in detail above. Eventually, they all went to the Buddha's place and scattered wonderful heavenly flowers on the Buddha. The compassionate father, the World Honored One, observed their roots, latent tendencies, and intentions, and spoke the wonderful Dharma to them, enabling them to awaken to the Four Noble Truths. After hearing the Dharma, they attained the Stream-enterer fruit, and then bowed at the Buddha's feet and took their leave to return to their palaces. At that time, all the Bhikshus were doubtful and asked the World Honored One: 'We wish that the World Honored One would tell us what karma these geese, fish, and turtles had done in the past to be born as animals? And what karma did they do to be born in the heavens and see the truth?' The Buddha told the Bhikshus: 'You should know! These geese, turtles, and fish created these karmas themselves, and now they are receiving the retribution themselves.' The details are as described above, and even said in verse:

：

「假令經百劫，　　所作業不亡；　因緣會遇時，　　果報還自受。

「汝等苾芻，今當善聽。乃往古昔，此賢劫中人壽二萬歲時，有佛出世號迦攝波如來，十號具足，住波羅痆斯施鹿林中仙人墮處。而鵝、魚、龜于波教中而為出家，毀犯諸餘雜小學處，由斯業故，墮在傍生。由於我所，發清凈心，得生天上。住于迦攝波如來教中，修梵行故，得聞我法，見真諦理。由斯義故，我常宣說，乃至應如是學。」

是時世尊渡弶伽河已，有五百餓鬼，來現於前，骸骨黑瘦，如火燒柱，頭髮蓬亂，腹如太山，其咽如針，遍體熾然，焰火燒聚，合掌恭敬，白世尊言：「大德！我等由於先身造諸惡業，於此身中，尚不得聞漿水之名，況獲飯食。佛是大悲，施水見飲。」世尊遙視其河，告具壽大目連曰：「汝今飽飲此諸餓鬼。」目連奉教，即欲令飲；而諸餓鬼，咽細如針，目連不能開張得飲。佛以神力，開其咽喉，目連與飲。彼緣渴想逼惱多欲，腹便脹裂，咸于佛所發清凈心，命終生天，乃至證果，廣如上說。時諸苾芻又皆有疑，請世尊曰：「此諸餓鬼，先作何業，生於此中？又造何業，得生天上，見真諦理？」佛告諸苾芻：「彼自作業，今還自受。」廣如余說，乃至頌曰：

「假令經百劫，　　所作業不亡

【現代漢語翻譯】現代漢語譯本：

『縱然經過百千劫的時間，之前所造的業也不會消失；當因緣際會成熟時，所造的業報終究要自己承受。』

『你們這些比丘，現在應當好好聽著。在很久很久以前，在這個賢劫中，人們壽命有兩萬歲的時候，有一尊佛出世，名號是迦攝波如來（Kashyapa Tathagata），具備如來十種稱號，住在波羅奈斯（Varanasi）施鹿林（Mrigadava）中仙人墮落之處。當時有鵝、魚、龜在迦攝波如來的教法中出家，但他們毀犯了各種細小的戒律，因為這個業的緣故，墮落到畜生道。後來因為在我釋迦牟尼佛這裡，發了清凈心，得以升到天上。又因為在迦攝波如來（Kashyapa Tathagata）的教法中，修行梵行，所以能夠聽聞我的佛法，見到真諦的道理。因為這個緣故，我常常宣說，乃至應當這樣學習。』

當時世尊渡過弶伽河（Ganges River）后，有五百個餓鬼出現在佛前，他們骸骨暴露，身體黑瘦，像被火燒過的柱子一樣，頭髮蓬亂，肚子大如太山，喉嚨細如針，全身燃燒著火焰。他們合掌恭敬地對世尊說：『大德！我們因為前世造作各種惡業，導致今生連漿水的名字都聽不到，更別說獲得飯食了。佛是大慈大悲的，請您施捨水給我們喝吧。』世尊遙望那條河，告訴具壽大目犍連（Mahamaudgalyayana）說：『你現在讓這些餓鬼喝飽吧。』目連線受佛的教導，立即想讓他們喝水；但是這些餓鬼的喉嚨細如針，目連無法讓他們張開嘴喝水。佛用神通力，打開他們的喉嚨，目連給他們水喝。但因為他們長期遭受飢渴的逼迫，貪慾心很重，喝水后肚子就脹裂了。他們都對佛發了清凈心，命終后升到天上，乃至證得果位，詳細情況如上面所說。當時各位比丘又都產生了疑問，請問世尊說：『這些餓鬼，先前造了什麼業，會生到餓鬼道中？又造了什麼業，能夠升到天上，見到真諦的道理？』佛告訴各位比丘說：『他們自己造的業，現在自己承受。』詳細情況如其他經典所說，乃至偈頌說：

『縱然經過百千劫的時間，之前所造的業也不會消失；』

【English Translation】 English version:

'Even if a hundred kalpas pass, the deeds one has done will not be lost; When the conditions meet, one will receive the consequences of one's actions.'

'You Bhikshus, listen carefully now. In the ancient past, in this Bhadrakalpa (Kalpa of the Worthy), when people lived for twenty thousand years, a Buddha appeared in the world named Kashyapa Tathagata (Kashyapa Tathagata), complete with the ten titles of a Buddha, residing in the Deer Park (Mrigadava) of Varanasi (Varanasi), the place where the immortals fell. At that time, geese, fish, and turtles renounced the world in Kashyapa Buddha's teachings, but they violated various minor precepts. Due to this karma, they fell into the animal realm. Later, because they generated a pure mind in my presence, they were reborn in the heavens. Furthermore, because they practiced pure conduct in Kashyapa Tathagata's teachings, they were able to hear my Dharma and see the truth. For this reason, I often proclaim that one should learn in this way.'

At that time, after the World-Honored One crossed the Ganges River, five hundred hungry ghosts appeared before him, their skeletons exposed, their bodies black and emaciated like burnt pillars, their hair disheveled, their bellies as large as Mount Tai, their throats as thin as needles, their entire bodies ablaze with flames. They joined their palms respectfully and said to the World-Honored One: 'Great Virtue! Due to the evil deeds we committed in our past lives, we cannot even hear the name of watery gruel in this life, let alone obtain food and drink. The Buddha is greatly compassionate, please bestow water for us to drink.' The World-Honored One looked towards the river and said to the Venerable Mahāmaudgalyāyana (Mahamaudgalyayana): 'Now, let these hungry ghosts drink their fill.' Mahāmaudgalyāyana (Mahamaudgalyayana) accepted the Buddha's instruction and immediately tried to give them water to drink; however, the throats of these hungry ghosts were as thin as needles, and Mahāmaudgalyāyana (Mahamaudgalyayana) could not open their mouths to drink. The Buddha used his divine power to open their throats, and Mahāmaudgalyāyana (Mahamaudgalyayana) gave them water to drink. But because they had long suffered from the torment of hunger and thirst, their greed was great, and their bellies burst open after drinking. They all generated a pure mind towards the Buddha, and after death, they were reborn in the heavens, and even attained the fruit of enlightenment, as described above. At that time, the Bhikshus again had doubts and asked the World-Honored One: 'What karma did these hungry ghosts commit to be born in the realm of hungry ghosts? And what karma did they commit to be reborn in the heavens and see the truth?' The Buddha told the Bhikshus: 'They themselves created the karma, and now they themselves receive the consequences.' The details are as described in other sutras, even the verse says:

'Even if a hundred kalpas pass, the deeds one has done will not be lost;'

；　因緣會遇時，　　果報還自受。

「汝等善聽！乃往古昔，此賢劫中人壽二萬歲時。有佛出世，號迦攝波如來，十號具足，住波羅痆斯施鹿林中仙人墮處。佛聲聞眾，巡行告乞，供養三寶。后迦攝波如來教化漸廣，乞告之者又復甚多。後於異時，有五百鄔波索迦而在一家，緣有事故咸共同集。時有眾多乞告苾芻，往至其所從彼乞索，便懷瞋恚，發粗惡語：『此迦攝波沙門徒眾，常行告乞，喻如餓鬼。』」佛告諸苾芻：「于意云何？乃往昔時五百鄔波索迦者，豈異人乎？今五百餓鬼是。于迦攝波如來聲聞眾處，喚為餓鬼故，由斯業力，五百生中受餓鬼報，現於此身而受餓鬼。而於我所，發清凈心，得生天上。由迦攝波如來教中修梵行故，見真諦理。由斯義故，我常宣說：黑白雜業報，廣如上說。乃至應如是學。」

是時世尊渡弶伽河，左右顧視此河。時諸苾芻請世尊曰：「由何事故，顧視看河？」佛告諸苾芻：「汝等樂聞此弶伽河緣起不？」白言：「世尊！今正是時。善逝！今正說時。唯愿說之，我等樂聞。」佛告諸苾芻：「乃往古昔有王名曰實竹，以法化世，人民熾盛，豐樂安穩，甘雨應時，花果茂實，無諸詐偽、賊盜疾疫，常以法化。至於春月，王與宮婇出遊芳園，見一丈夫，發白面皺，年幾朽

【現代漢語翻譯】現代漢語譯本：

因緣際會之時，果報終究要自己承受。　　『你們仔細聽！過去很久以前，在這個賢劫中，人們壽命有兩萬歲的時候，有一尊佛出世，名為迦攝波如來（Kāśyapa Tathāgata），具備十種名號，住在波羅奈斯（Varanasi）施鹿林（Ṛṣipatana）中仙人墮落之處。佛陀的聲聞弟子們巡行乞食，供養三寶。後來迦攝波如來的教化逐漸廣泛，乞食的人也變得非常多。後來在某個時候，有五百戶優婆塞（upāsaka，男居士）聚集在一家，因為一些事情共同集會。當時有很多乞食的比丘（bhikṣu，出家男眾）前往他們那裡乞討，他們便心懷嗔恨，說出粗暴惡劣的話語：『這些迦攝波沙門（Śrāmaṇa，出家修行者）的徒眾，經常乞討，就像餓鬼一樣。』』佛陀告訴眾比丘：『你們認為如何？過去那五百戶優婆塞，難道是其他人嗎？就是現在這五百隻餓鬼。因為在迦攝波如來的聲聞弟子那裡，把他們叫做餓鬼，由於這個業力，五百世中都遭受餓鬼的果報，現在這個身體正在承受餓鬼的痛苦。但是因為對我生起清凈心，所以能夠升到天上。因為在迦攝波如來的教法中修行梵行，所以能夠見到真諦的道理。因為這個緣故，我經常宣說：黑白雜業的果報，廣泛如上面所說。乃至應該這樣學習。』　　當時世尊渡過弶伽河（Gaṅgā River，恒河），左右環顧這條河。當時眾比丘請問世尊說：『因為什麼緣故，您要顧視觀看這條河？』佛陀告訴眾比丘：『你們想聽聽這條弶伽河的緣起嗎？』回答說：『世尊！現在正是時候。善逝（Sugata，如來十號之一）！現在正是講述的時候。只希望您能說給我們聽，我們很樂意聽。』佛陀告訴眾比丘：『過去很久以前，有一位國王名叫實竹（Śikṣa），用佛法教化世人，人民興盛，豐衣足食，安穩快樂，適時降下甘甜的雨水，花朵和果實茂盛，沒有欺詐虛偽、盜賊和疾病，一直用佛法教化。到了春天，國王和後宮的妃嬪們一起到花園遊玩，看見一位男子，頭髮斑白，面容憔悴，年紀老邁。』

【English Translation】 English version:

When conditions and causes meet, one must bear the consequences of their own actions. 『Listen carefully! In the ancient past, during this Bhadrakalpa (Auspicious Aeon), when people's lifespan was twenty thousand years, a Buddha appeared in the world named Kāśyapa Tathāgata (Kāśyapa Tathāgata), complete with the ten epithets, residing in the Deer Park (Ṛṣipatana) of Varanasi (Varanasi), the place where the immortals fell. The Buddha's Śrāvaka (listeners, disciples) community went around begging for alms, making offerings to the Triple Gem. Later, as Kāśyapa Tathāgata's teachings spread widely, there were even more people begging for alms. Later, at one time, five hundred Upāsakas (upāsaka, male lay devotees) were gathered in one household, assembled together due to some matter. At that time, many Bhikṣus (bhikṣu, monks) who were begging for alms went to their place to beg from them, and they became angry, uttering coarse and evil words: 『These Śrāmaṇas (Śrāmaṇa, wandering ascetics) of Kāśyapa are always begging, like hungry ghosts.』' The Buddha told the Bhikṣus: 『What do you think? Were those five hundred Upāsakas in the past different people? They are these five hundred hungry ghosts now. Because they called them hungry ghosts in the presence of Kāśyapa Tathāgata's Śrāvaka community, due to this karmic force, they have suffered the retribution of hungry ghosts for five hundred lifetimes, and this body is now enduring the suffering of hungry ghosts. But because they developed a pure mind towards me, they were able to be reborn in the heavens. Because they practiced Brahmacharya (pure conduct) in Kāśyapa Tathāgata's teachings, they were able to see the truth of reality. For this reason, I often proclaim: the retribution of black and white mixed karma is as extensive as described above. Therefore, one should learn in this way.』 At that time, the World Honored One crossed the Gaṅgā River (Gaṅgā River, Ganges), looking around at the river. Then the Bhikṣus asked the World Honored One, 『For what reason are you looking at this river?』 The Buddha told the Bhikṣus, 『Do you want to hear the origin of this Gaṅgā River?』 They replied, 『World Honored One! Now is the right time. Sugata (Sugata, one of the ten titles of the Tathagata)! Now is the time to speak. We only wish that you would tell us, we are happy to listen.』 The Buddha told the Bhikṣus, 『In the ancient past, there was a king named Śikṣa (Śikṣa), who ruled the world with Dharma, the people were prosperous, living in abundance, peace, and stability, with timely sweet rain, and flourishing flowers and fruits, without fraud, deceit, thieves, or diseases, always ruling with Dharma. In the spring, the king and his palace ladies went to the garden to play, and saw a man with white hair, a wrinkled face, and old age.』

邁，羸弱憔悴，諸根不明，倚杖而行。王見問曰：『是何丈夫？廣說乃至，倚杖而行。』答言：『大王！少行虧盡，老苦來現。』王曰：『我亦如是，同此老法？』答言：『大王！一切皆然。』王遂憂愁。前進而去，復見一人，遍體瘡潰，面板皴澀，腹脹如山，膿血流出，支節分離。以物纏裹，長噓喘氣，倚杖跛足，緩緩而行。王既見已，告諸臣曰：『此何丈夫？廣如上說，乃至跛足而行。』臣白王言：『此名病者。』王曰：『我亦同此？』答言：『大王！一切皆然。由於先身作諸惡業，受斯業報。』王便作念：『若如是者，凡諸惡業而不應為。』作是念已前進而去，又見一輿，以青黃赤白繒彩嚴飾而用蓋之，吹螺打鼓，男女大小多諸人眾，四人共輿，復持柴火逆前而行，復多人眾隨輿而後，悲啼號哭，唱言：『父父、兄兄、主主。』而作大聲。王既見已，告諸臣曰：『此是何物？廣如上說，乃至而作大聲？』諸臣答言：『大王！此名為死。』王曰：『我亦同此死法？』答言：『大王！一切皆然，非但獨此。』時王見斯老病死事，深懷憂惱，回駕入宮，住幽靜處。于王境內有一婆羅門名曰應時，大貴豪族，多饒財寶，學超四典。時彼聞王見老病死，深懷憂惱，住幽靜處，與無量婆羅門眾圍繞，乘白車、駕白馬，執持金

【現代漢語翻譯】現代漢語譯本：國王看見一個人，衰老羸弱，形容憔悴，各種感官都不靈敏，拄著枴杖行走。國王見了就問：『這是什麼人？』（詳細描述）乃至，拄著枴杖行走。回答說：『大王！年輕時耗盡了精力，衰老的痛苦就顯現出來了。』國王說：『我也是這樣，同樣會經歷衰老嗎？』回答說：『大王！一切眾生都是這樣。』國王因此感到憂愁。繼續向前走，又看見一個人，全身潰爛，面板粗糙乾澀，肚子脹得像山一樣，膿血流出，肢體分離。用東西纏裹著，不停地喘氣，拄著枴杖，一瘸一拐地緩慢行走。國王看見后，告訴大臣們說：『這是什麼人？』（詳細描述）乃至一瘸一拐地行走。大臣稟告國王說：『這叫做病人。』國王說：『我也是這樣嗎？』回答說：『大王！一切眾生都是這樣。由於前世做了各種惡業，所以承受這樣的業報。』國王於是心想：『如果這樣的話，各種惡業都不應該做。』這樣想著，繼續向前走，又看見一輛車，用青、黃、赤、白各種顏色的絲綢裝飾，上面蓋著彩色的帷幔，吹著海螺，敲著鼓，男女老少很多人，四個人抬著車，又拿著柴火在前面逆行，還有很多人跟在車后，悲傷地啼哭，呼喊著：『父親啊、兄長啊、主人啊。』發出很大的聲音。國王看見后，告訴大臣們說：『這是什麼東西？』（詳細描述）乃至發出很大的聲音？大臣們回答說：『大王！這叫做死亡。』國王說：『我也是這樣，同樣會經歷死亡嗎？』回答說：『大王！一切眾生都是這樣，不僅僅是這個人。』當時國王看到這些衰老、疾病、死亡的事情，內心深感憂愁煩惱，於是返回王宮，住在幽靜的地方。在國王的境內，有一個婆羅門（Brahman，古印度僧侶）名叫應時（Yingshi，音譯名），是大貴族，非常富有，學識超越四吠陀（Sidian，指四部吠陀經）。當時他聽說國王因為看到衰老、疾病、死亡而深感憂愁煩惱，住在幽靜的地方，就與無數的婆羅門大眾一起，乘坐白色的車，駕著白色的馬，拿著金

【English Translation】 English version: The king saw a man, aged and frail, with a haggard appearance, his senses dulled, walking with a staff. The king asked, 'What is this man?' (Detailed description) and so on, walking with a staff. The reply was, 'Your Majesty! His youthful vigor is exhausted, and the suffering of old age has appeared.' The king said, 'Am I also like this, subject to the same law of aging?' The reply was, 'Your Majesty! All beings are so.' The king became sorrowful. Proceeding further, he saw another man, his entire body covered in sores, his skin rough and dry, his abdomen swollen like a mountain, pus and blood flowing out, his limbs separated. He was wrapped in cloth, sighing and gasping for breath, leaning on a staff, limping slowly. Having seen this, the king said to his ministers, 'What is this man?' (Detailed description) and so on, limping along. The ministers informed the king, 'This is called a sick person.' The king said, 'Am I also subject to this?' The reply was, 'Your Majesty! All beings are so. Due to evil deeds committed in previous lives, they receive this karmic retribution.' The king then thought, 'If that is so, then all evil deeds should not be done.' Thinking this, he proceeded further and saw a carriage, adorned with silks of blue, yellow, red, and white, covered with a colorful canopy, blowing conches and beating drums, with many people, men, women, old, and young, four people carrying the carriage, and also carrying firewood going in the opposite direction, and many people following behind the carriage, weeping and wailing, crying out, 'Father, brother, master!' making great sounds. Having seen this, the king said to his ministers, 'What is this thing?' (Detailed description) and so on, making great sounds? The ministers replied, 'Your Majesty! This is called death.' The king said, 'Am I also subject to this law of death?' The reply was, 'Your Majesty! All beings are so, not just this one.' At that time, the king, seeing these matters of old age, sickness, and death, felt deep sorrow and distress, and returned to the palace, dwelling in a secluded place. Within the king's territory, there was a Brahman (Brahman, ancient Indian priest) named Yingshi (Yingshi, transliterated name), a noble and wealthy man, learned beyond the four Vedas (Sidian, referring to the four Vedas). At that time, he heard that the king, having seen old age, sickness, and death, was deeply sorrowful and distressed, dwelling in a secluded place, so he, along with countless Brahman followers, rode in a white chariot, drawn by white horses, holding gold

杖金瓶，來詣實竹王所。諸臣啟王：『應時婆羅門來詣門首。』王便出宮，升其御座。時婆羅門起居王已，就座而坐，白言：『大王！何故住于幽靜之處？』王即為彼廣陳老病死緣，具如上說。應時白言：『大王！世間各各自食業果，勿為憂惱。自有有情，造諸善業；自有有情，作諸惡業；自有有情，造善惡業。大王今是轉輪聖王，常作善業，臨命終時必得生天。大王當知！是轉輪聖王，超勝諸人，受諸安樂，得生天上，倍受安樂。然今大王應作施會。』王告諸臣：『卿等宜應擊鼓宣令，大王作大無遮施會。境內諸人，有所須者，皆來受食取施。』諸臣受令已，嚴飾施場，須食者與食、須衣者與衣。滌米泔水成大壕坑，泛漲流溢，名曰無熱池。經於十二年中，米泔飯汁共為湊聚，泛流成河，是故世人號為漿水河。」

是時世尊游至童長城中，告具壽阿難陀曰：「時有國王，生長此城，名曰長凈，是故此城號為象聲。」次至頞伽你迦城，住在一邊。佛便微笑，廣說四佛化緣事蹟。次至施寶城，告具壽阿難陀曰：「菩薩往昔而於此處施多珍寶，是故此城名為施寶。」次至娑羅力樹，住在一邊，佛便微笑，亦復廣說四佛化跡。次至金升城，告阿難陀曰：「於此城中，菩薩昔時為檀施會，以升量金奉施乞者，是故此城世

【現代漢語翻譯】現代漢語譯本：手持金瓶的婆羅門來到了實竹王（Śākya king）的住所。大臣稟告國王：『應時婆羅門（Ājīvika）前來拜訪。』國王便走出宮殿，登上他的寶座。婆羅門向國王問候起居后，就座說道：『大王！為何居住在如此幽靜的地方？』國王便向他詳細地陳述了衰老、疾病和死亡的緣由，就像之前說的那樣。應時婆羅門說：『大王！世間眾生各自承受自己業力的果報，不必為此憂愁煩惱。有的眾生造作善業，有的眾生造作惡業，有的眾生造作善惡夾雜之業。大王您是轉輪聖王（cakravartin），經常行善，臨命終時必定能夠昇天。大王應當知道！轉輪聖王超越于其他人，享受各種安樂，得以往生天上，享受更加倍的安樂。現在大王應該舉辦佈施大會。』國王告訴眾臣：『你們應當擊鼓宣告，大王將舉辦盛大的無遮施會（an open alms-giving event）。境內所有的人，凡是有所需求的，都可以前來接受食物和佈施。』眾臣接受命令后，精心佈置施捨的場所，需要食物的就給予食物，需要衣服的就給予衣服。洗米水彙集成巨大的壕溝，氾濫流淌，被稱為無熱池（Anavatapta）。經過十二年，米湯飯汁匯聚在一起，氾濫成河，因此世人稱之為漿水河（buttermilk river）。這時，世尊（Bhagavan）遊行到童長城中，告訴具壽阿難陀（Āyasmān Ānanda）說：『過去有一位國王，生長在這個城中，名叫長凈（Dīrghapavitra），因此這座城被稱為象聲（Ghoṣa）。』接著到達頞伽你迦城（Arghāṇikā），住在一邊。佛陀便微笑，廣泛地講述了過去四佛（four Buddhas）教化眾生的事蹟。接著到達施寶城（Ratnadāna），告訴具壽阿難陀說：『菩薩（Bodhisattva）往昔在這裡佈施了許多珍寶，因此這座城被稱為施寶。』接著到達娑羅力樹（Śālabala tree），住在一邊，佛陀便微笑，也廣泛地講述了過去四佛教化的事蹟。接著到達金升城（Kanakotthāna），告訴阿難陀說：『在這個城中，菩薩過去舉辦佈施大會，用升來量金子佈施給乞討者，因此這座城世

【English Translation】 English version: The Brahmin with the golden staff and bowl came to the residence of King Śākya. The ministers informed the king: 'The Ājīvika Brahmin has come to the gate.' The king then came out of the palace and ascended his throne. The Brahmin, after greeting the king, sat down and said: 'Great King! Why do you reside in such a secluded place?' The king then explained to him in detail the causes of old age, sickness, and death, as described above. The Ājīvika replied: 'Great King! Beings in the world each reap the fruits of their own karma, so do not be troubled by it. Some beings create good karma, some create bad karma, and some create a mixture of good and bad karma. Great King, you are a cakravartin, a wheel-turning monarch, who constantly performs good deeds, and at the end of your life, you will surely be reborn in heaven. Great King, you should know that the cakravartin surpasses all other people, enjoys all kinds of happiness, and is reborn in heaven to enjoy even greater happiness. Now, Great King, you should hold a great alms-giving event.' The king told his ministers: 'You should beat the drums and announce that the Great King will hold a grand, open alms-giving event (an open alms-giving event). All the people within the territory, whoever has needs, may come to receive food and gifts.' The ministers, having received the order, elaborately decorated the alms-giving site, giving food to those who needed food and clothing to those who needed clothing. The water used to wash rice was collected into a large moat, overflowing and flowing, and it was called Anavatapta (the lake without heat). After twelve years, the rice water and rice broth gathered together, overflowing and forming a river, and therefore the world called it the buttermilk river. At that time, the Bhagavan (World-Honored One) traveled to the Long Wall of Children, and said to Āyasmān Ānanda (Venerable Ananda): 'In the past, there was a king who grew up in this city, named Dīrghapavitra (Long Purity), and therefore this city is called Ghoṣa (Sound).' Next, he arrived at Arghāṇikā (City of Offerings), and stayed on one side. The Buddha then smiled and extensively spoke of the deeds of the four Buddhas (four Buddhas) in transforming beings in the past. Next, he arrived at Ratnadāna (Jewel Giving City), and said to Āyasmān Ānanda: 'The Bodhisattva (Enlightenment Being) in the past gave many jewels in this place, and therefore this city is called Ratnadāna (Jewel Giving).' Next, he arrived at the Śālabala tree (Śāla Strength Tree), and stayed on one side. The Buddha then smiled and also extensively spoke of the deeds of the four Buddhas in transforming beings. Next, he arrived at Kanakotthāna (Gold Measure City), and said to Ananda: 'In this city, the Bodhisattva in the past held an alms-giving event, using a measure to give gold to beggars, and therefore this city is called

號金升。」次至自來城，告阿難陀曰：「此自來城，有王名曰長凈，以法化世，人民熾盛，豐樂安穩。後於異時，其王頂上遂生肉皰，柔軟如綿而無妨惱。皰成熟破，遂生一子，形容端正顏色殊妙，深可愛樂，廣如余說。諸根具足，是故人皆號曰頂生。時有六萬婇女生后入宮，諸女見已乳皆流出，咸言：『我養！我養！』是故號為樂養。而今有人，亦云頂生，或云樂養。頂產生大，長凈遂患，以根華葉藥種種醫療而不能痊，病加困重。王告諸臣：『宜速將頂生，為我冊立。』諸臣啟王：『如王教敕。』即差敕使，令取頂生。長凈大王患苦纏身，奉敕令喚，宜速急赴，欲為冊立。頂生未至，王便命過。復差一使人，報頂生曰：『父王已崩，愿見速至。』頂生作念：『父王既崩，我何須去？』念已便回，諸臣復差使：『太子當來紹繼父位。』頂生報曰：『我有王分，在此便為。』諸臣啟言：『若冊立王，須多禮備寶堂浴池、師子之座、傘蓋頭冠，于大都城合冊立王，可來於此。』報曰：『我若為法王者，如此之物，不求自來。』時有藥叉名曰作日，常隨頂生，所遣皆作，便持寶池師子之座、傘蓋頭冠、王都大城，自然移來。是故此城，號為自來。」

根本說一切有部毗奈耶藥事卷第十一大正藏第 24 冊 No

【現代漢語翻譯】現代漢語譯本：號為金升（一種稱號）。之後到達自來城（Svayambhava-nagara），告訴阿難陀（Ananda）說：『這座自來城，有一位國王名叫長凈（Dirgha-suchi），以正法教化世人，人民興盛，生活富足安穩。後來在某個時候，這位國王的頭頂上長出一個肉皰，柔軟如棉花，但沒有妨礙或困擾。肉皰成熟破裂后，生出一個兒子，容貌端正，顏色非常美妙，非常可愛，其他方面的情況就像通常所說的那樣。諸根完備，所以人們都稱他為頂生（Murddhabhishikta）。當時有六萬名婇女在他出生後進入王宮，這些女子見到他后，乳汁都流了出來，都說：「我來養！我來養！」所以又稱他為樂養（Lalitaposha）。現在有人，也說頂生，或者說樂養。頂產生年長大后，長凈國王得了病，用各種根、花、葉的藥物治療都不能痊癒，病情越來越嚴重。國王告訴各位大臣：『應該儘快將頂生找來，為我冊立他為王位繼承人。』各位大臣稟告國王：『遵照國王的教令。』立即派遣使者，去召頂生。長凈大王被病痛纏身，奉國王的命令召見他，應該儘快趕來，要冊立他為王位繼承人。頂生還沒到，國王就去世了。又派遣一位使者，告訴頂生說：『父王已經駕崩，希望您儘快趕來。』頂生心想：『父王既然已經駕崩，我何必去呢？』想完就回去了，各位大臣又派遣使者說：『太子您應當前來繼承父王的王位。』頂生回答說：『我有做國王的福分，在這裡就可以做國王。』各位大臣稟告說：『如果要冊立國王，需要準備很多禮儀，包括寶堂、浴池、獅子座、傘蓋頭冠，在大都城裡才能冊立國王，您可以來這裡。』頂生回答說：『如果我註定要成為以正法統治的國王，這些東西不用我去求，自然會來。』當時有一位藥叉（Yaksa）名叫作日（Karanika），經常跟隨頂生，他能實現頂生的一切願望，於是便將寶池、獅子座、傘蓋頭冠、王都大城，自然地移了過來。因此這座城，被稱為自來城。』

出自《根本說一切有部毗奈耶藥事卷第十一》《大正藏》第24冊 No.

【English Translation】 English version: He was named Kanakasri (Golden Auspiciousness). Then he arrived at Svayambhava-nagara (Self-Emerged City), and told Ananda (Joy) : 'In this Svayambhava-nagara, there is a king named Dirgha-suchi (Long Pure), who transforms the world with Dharma, and the people are prosperous, rich, and peaceful. Later, at some point, a fleshy blister grew on the top of the king's head, as soft as cotton but without any hindrance or annoyance. When the blister matured and broke, a son was born, with a dignified appearance and extraordinary beauty, deeply lovable, as described in detail elsewhere. His faculties were complete, so people called him Murddhabhishikta (Anointed on the Head). At that time, sixty thousand concubines entered the palace after his birth, and when these women saw him, their milk flowed out, and they all said, 'I will raise him! I will raise him!' Therefore, he was also called Lalitaposha (Joyfully Nourished). Now there are people who also call him Murddhabhishikta, or Lalitaposha. When Murddhabhishikta grew up, King Dirgha-suchi fell ill, and various medicines made from roots, flowers, and leaves could not cure him, and his condition worsened. The king told his ministers: 'You should quickly bring Murddhabhishikta and enthrone him as my successor.' The ministers reported to the king: 'As Your Majesty commands.' Immediately, a messenger was sent to summon Murddhabhishikta. King Dirgha-suchi was afflicted with illness, and by the king's order, he should come quickly to be enthroned as the successor. Before Murddhabhishikta arrived, the king passed away. Another messenger was sent to tell Murddhabhishikta: 'Your father has passed away, please come quickly.' Murddhabhishikta thought: 'Since my father has passed away, why should I go?' After thinking this, he turned back. The ministers sent another messenger, saying: 'Your Highness, you should come to inherit your father's throne.' Murddhabhishikta replied: 'I have the fortune to be a king, and I can be a king here.' The ministers reported: 'If you are to be enthroned as king, many rituals are needed, including a treasure hall, a bathing pond, a lion throne, an umbrella, and a crown. The enthronement can only be done in the great capital city, so you can come here.' Murddhabhishikta replied: 'If I am destined to be a king who rules by Dharma, these things will come naturally without me seeking them.' At that time, there was a Yaksa (a type of spirit) named Karanika (Maker), who always followed Murddhabhishikta and could fulfill all his wishes. He naturally moved the treasure pond, lion throne, umbrella, crown, and the great capital city to him. Therefore, this city is called Svayambhava (Self-Emerged).'

From the Mulasarvastivada Vinaya, Miscellaneous Matters, Volume 11. Taisho Tripitaka Volume 24, No.

. 1448 根本說一切有部毗奈耶藥事

根本說一切有部毗奈耶藥事卷第十二

大唐三藏義凈奉　制譯

粥井金麥緣、　　農夫牛緣、　　癩女米泔緣、　勝光王緣、　　貧女燈緣、　　頂生王緣。

爾時世尊告具壽阿難：「汝今可共我往室羅伐城。」奉佛教已，即隨佛后遊行人間。時有婆羅門，經夜不食，空腹耕墾，家女送粥。是時世尊行至彼邊，其婆羅門遙見世尊，具三十二丈夫相、八十種好莊嚴其身，圓光赫奕超過千日，行步殊特如妙寶山，眾賢普飾。既見佛已，心生凈信，如十二年來靜練調順，鮮白恬寂、熙怡歡悅，如無子得子、如貧得寶、如求王者得王。若人宿有諸善根故，初見佛時即能發此崇敬凈心。時婆羅門疾疾捧持所欲食粥，來奉世尊，白言：「沙門喬答摩！哀愍我故，受此微粥。」於時世尊為婆羅門而現涸井，令粥入井，彼便內瀉，井便溢滿。由佛威力、諸天威力，致其涸井香粥盈溢。佛告婆羅門曰：「仁行此粥，普與僧伽。」彼便行與一切僧伽，悉皆飽足。佛加持故，其井尚盈。是時婆羅門，於世尊處倍生凈信，頂禮佛足，對面而坐，聽佛說法。於時世尊觀彼根性隨眠意樂，為說妙法，於四聖諦令其開悟，廣如余說。乃至彼聞法已，證預流果，心懷踴躍，如商主

【現代漢語翻譯】現代漢語譯本

根本說一切有部毗奈耶藥事卷第十二

大唐三藏義凈奉　制譯

粥井金麥緣、農夫牛緣、癩女米泔緣、勝光王緣、貧女燈緣、頂生王緣。

當時，世尊告訴具壽阿難：「你現在可以和我一起去室羅伐城（Śrāvastī，古印度城市）。」阿難接受了佛的教誨后，就跟在佛的後面在人間行走。當時有個婆羅門（Brahmin，古印度僧侶），整夜沒有吃東西，空著肚子耕地，他的女兒送粥來。這時，世尊走到他旁邊，那婆羅門遠遠地看見世尊，具有三十二大丈夫相、八十種好莊嚴其身，圓光閃耀超過千個太陽，行走姿態特別像一座美妙的寶山，被各種美德所裝飾。他一見到佛，心中就生起清凈的信心，就像十二年來靜心修習調伏，純潔潔白恬靜，喜悅歡快，如同沒有兒子的人得了兒子、如同貧窮的人得到了寶藏、如同尋求君王的人得到了君王。如果有人宿世具有各種善根，第一次見到佛時就能生起這種崇敬清凈的心。當時，婆羅門趕緊捧著想要吃的粥，來獻給世尊，說道：「沙門喬答摩（Śramaṇa Gautama，釋迦牟尼佛的稱號）！可憐我，接受這微薄的粥吧。」這時，世尊爲了婆羅門顯現了一個乾涸的井，讓粥進入井中，他便往裡倒粥，井立刻滿了。由於佛的威力、諸天的威力，使得那口乾涸的井裡充滿了香粥。佛告訴婆羅門說：「你把這粥，普遍地施與僧伽（Saṃgha，僧團）。」他便把粥施與一切僧伽，所有人都吃飽了。由於佛的加持，那口井仍然是滿的。這時，婆羅門對世尊更加生起清凈的信心，頂禮佛足，面對面坐著，聽佛說法。當時，世尊觀察他的根性、隨眠和意樂，為他說微妙的佛法，使他在四聖諦（Four Noble Truths）上開悟，詳細情況如其他經典所說。乃至他聽聞佛法后，證得了預流果（Srota-apanna，佛教修行 प्रथम चरण），心中充滿喜悅，如同商主

【English Translation】 English version

Vinaya-vastu of the Mūlasarvāstivāda, Volume 12

Translated under the Imperial Order by the Tripiṭaka Master Yijing of the Great Tang Dynasty

The story of the gruel well and golden wheat, the story of the farmer and the ox, the story of the leprous woman and rice water, the story of King Śrīprabha (Glorious Light), the story of the poor woman and the lamp, the story of King Janaka (Progenitor).

At that time, the World-Honored One said to the Venerable Ānanda (Bliss): 'You may now go with me to Śrāvastī (City in ancient India).' Having received the Buddha's teaching, he followed behind the Buddha in the human realm. At that time, there was a Brahmin (Member of the priestly caste in ancient India) who had not eaten all night and was plowing the field on an empty stomach, his daughter was bringing gruel. At that time, the World-Honored One arrived near him, and the Brahmin saw the World-Honored One from afar, possessing the thirty-two marks of a great man and eighty minor marks adorning his body, his radiant light surpassing a thousand suns, his gait extraordinary like a wondrous jeweled mountain, adorned with all virtues. Having seen the Buddha, he developed pure faith in his heart, like one who has practiced diligently for twelve years, serene and subdued, pure white and tranquil, cheerful and joyful, like one who has no son and obtains a son, like the poor obtaining treasure, like one seeking a king and obtaining a king. If a person has roots of virtue from past lives, upon first seeing the Buddha, they can generate this reverent and pure mind. At that time, the Brahmin quickly held the gruel he wanted to eat and came to offer it to the World-Honored One, saying: 'Śramaṇa Gautama (Ascetic Gautama, epithet of Shakyamuni Buddha)! Out of compassion for me, please accept this humble gruel.' At that time, the World-Honored One manifested a dry well for the Brahmin, allowing the gruel to enter the well, and as he poured it in, the well immediately overflowed. Due to the Buddha's power and the power of the devas (deities), the dry well was filled with fragrant gruel. The Buddha said to the Brahmin: 'Generously offer this gruel to the Saṃgha (Buddhist monastic order).' He then offered the gruel to the entire Saṃgha, and all were satisfied. Due to the Buddha's blessing, the well remained full. At that time, the Brahmin developed even greater pure faith in the World-Honored One, prostrated at the Buddha's feet, sat facing him, and listened to the Buddha's teachings. At that time, the World-Honored One observed his faculties, latent tendencies, and inclinations, and spoke the wonderful Dharma for him, enabling him to awaken to the Four Noble Truths, as described extensively elsewhere. After hearing the Dharma, he attained the Srota-apanna (Stream-enterer, the first stage of enlightenment), his heart filled with joy, like a merchant

得價、如戰得勝、如重病得愈。聞佛說已歡喜信受，頂禮奉辭，詣種麥處，見其麥苗皆同金色，見已歡笑，生奇特想，而說頌曰：

「福田功最勝，　　能離諸過患；　才種植種子，　　即招而果實。」

是時婆羅門速詣王所，起居問訊，少病長壽。又白王言：「大王當知！我才種麥，生長成金，唯愿大王差人取分。」王便差人而取麥分。時婆羅門收持積聚，量出王分，遂變為麥。王曰：「可聚一處，更為量出。」如是七遍，為聚共分，王分亦變為麥。王曰：「其麥是婆羅門福報，非我所能，任隨彼意，量出我分。」婆羅門以無礙意，量出王分，還成金麥。

是時世尊從此而去，見五百農夫而為耕種，面板皴澀，手皴腳劈，著粗麻衣，耕墾牛犢，項傷皮破，膿血流下，喘息長噓。時諸農夫，遙見世尊具三十二相，廣如上說。乃至如宿種善根人，得見世尊。佛詣彼所，欲調伏故而趣一邊，苾芻眾中就座而坐。而諸農夫遙見佛坐，皆詣佛所，頂禮雙足，退坐一面。佛觀其根性隨眠意樂，廣如上說。既聞法已，證預流果，咸從座起，合掌白言：「大德世尊！唯愿聽許我等於善說法律而為出家，並受近圓，成苾芻性，凈修梵行，奉事世尊。」佛既見已，告言：「善來諸苾芻，可修梵行。」具如余說，乃至頌曰

【現代漢語翻譯】現代漢語譯本如同獲得珍寶，如同戰爭得勝，如同重病痊癒。聽到佛陀所說，歡喜信受，頂禮告退，前往種麥的地方，看見麥苗都變成金色，見了之後歡笑，生起稀奇的想法，於是說了這首偈頌：

『福田功德最殊勝，能遠離各種過患；才剛剛種下種子，立刻就能招感果實。』

這時，婆羅門迅速前往國王那裡，問候起居，祝願少病長壽。又對國王說：『大王您要知道！我才剛剛種下麥子，就生長成了黃金，希望大王派人來取走屬於您的那一份。』國王便派人去取麥子。當時婆羅門收集積聚，量出國王的那一份，結果又變成了麥子。國王說：『可以把麥子聚在一起，再重新量出我的那一份。』像這樣重複了七遍，把麥子聚在一起重新分配，國王的那一份仍然變成了麥子。國王說：『這些麥子是婆羅門的福報，不是我所能享用的，任憑他自己決定，量出屬於我的那一份吧。』婆羅門以無礙的心意，量出國王的那一份，又變成了金色的麥子。

這時，世尊從那裡離開，看見五百個農夫正在耕種，面板粗糙乾裂，手腳佈滿裂紋，穿著粗糙的麻布衣服，耕地的牛犢，脖子受傷皮破，膿血流淌，喘息不止。當時，這些農夫遠遠地看見世尊具足三十二相，詳細情況如前所述。乃至如同過去種下善根的人，才能得見世尊。佛陀前往他們那裡，爲了調伏他們而走到一邊，在比丘眾中就座而坐。而那些農夫遠遠地看見佛陀坐下，都來到佛陀那裡，頂禮佛的雙足，退到一旁坐下。佛陀觀察他們的根性、隨眠和意樂，詳細情況如前所述。聽聞佛法后，證得了預流果，都從座位上站起來，合掌說道：『大德世尊！希望您允許我們在您善說的法律中出家，並接受近圓戒，成為比丘，清凈地修習梵行，奉事世尊。』佛陀看見他們后，告訴他們說：『善來比丘，可以修習梵行。』詳細情況如其他經文所說，乃至說了這首偈頌：

【English Translation】 English version Like obtaining treasure, like winning a battle, like recovering from a serious illness. Having heard what the Buddha said, he rejoiced, believed, and respectfully took his leave. He went to the place where he had planted the wheat and saw that the wheat seedlings had all turned to gold. Seeing this, he laughed and had a wondrous thought, and then spoke this verse:

'The field of merit is most excellent, able to ward off all misfortunes; as soon as the seed is planted, it immediately brings forth fruit.'

At that time, the Brahmin quickly went to the king, inquired about his well-being, and wished him little sickness and long life. He then said to the king, 'Great King, you should know! I have just planted wheat, and it has grown into gold. I wish that the Great King would send someone to take his share.' The king then sent someone to take the wheat. At that time, the Brahmin collected and accumulated the wheat, and when he measured out the king's share, it turned back into wheat. The king said, 'Gather it together and measure out my share again.' This was done seven times, gathering the wheat together and redistributing it, but the king's share still turned back into wheat. The king said, 'This wheat is the Brahmin's reward for his merit, and I am not able to enjoy it. Let him decide and measure out my share.' The Brahmin, with an unhindered mind, measured out the king's share, and it turned back into golden wheat.

At that time, the World Honored One departed from there and saw five hundred farmers plowing and sowing. Their skin was rough and chapped, their hands and feet were cracked, they wore coarse hemp clothing, and the oxen they were plowing with had injured necks with broken skin, pus and blood flowing down, and were panting and sighing. At that time, the farmers saw the World Honored One from afar, adorned with the thirty-two marks, as described above. It was like those who had planted good roots in the past, able to see the World Honored One. The Buddha went to them, intending to tame them, and went to one side, sitting down among the assembly of Bhikshus. And the farmers, seeing the Buddha sitting from afar, all went to the Buddha, prostrated themselves at his feet, and sat down to one side. The Buddha observed their nature, latent tendencies, and inclinations, as described above. Having heard the Dharma, they attained the Stream-entry fruit, and all rose from their seats, joined their palms, and said, 'Great Virtue, World Honored One! May you allow us to leave home in the well-spoken Dharma and Vinaya, and receive the Upasampada ordination, become Bhikshus, purely cultivate Brahma-conduct, and serve the World Honored One.' Having seen them, the Buddha told them, 'Welcome, Bhikshus, you may cultivate Brahma-conduct.' As described in other sutras, and then spoke this verse:

：

「世尊命善來，　　發落衣缽具，　諸根咸寂定，　　隨念悉皆成。」

爾時世尊隨機教授，彼便策勵，斷諸煩惱，證阿羅漢果。時諸耕牛，挽繩令斷，皆來佛所，繞佛而住。佛為諸牛說三句法，廣如鵝龜處說，乃至見真諦理，各還天宮。時諸苾芻咸皆有疑，請世尊曰：「而諸農夫，先作何業，於此生中而為農夫；於世尊處得為出家，斷諸煩惱，證阿羅漢果？復彼諸牛，先作何業生在牛中，遇佛生天，見真諦理？」佛告諸苾芻：「先自作業，今還自受。」廣如余說，乃至頌曰：

「假令經百劫，　　所作業不亡；　因緣會遇時，　　果報還自受。

「汝等善聽！我今為說。乃往古昔，此賢劫中人壽二萬歲時，有佛出現，號迦攝波如來、應、正等覺，十號具足，住波羅痆斯施鹿林中仙人墮處。其諸農夫，于佛教中悉作出家，而不讀誦亦不作意，受信施食，作諸戲論，懈怠懶惰而不勤策。諸苾芻于意云何？其五百苾芻者，豈異人乎？今此五百農夫是。往時造寺施主者，今五百長者是。由彼往昔受信施食，而不讀誦亦不作意，懈惰而不勤策。由斯業故，五百生中而為農夫，倍債施主。由於迦攝波如來教中出家，悟諸梵行故，今於我所亦得出家，斷諸煩惱，證阿羅漢果。而諸耕牛，亦于彼佛教而為出

【現代漢語翻譯】現代漢語譯本：『世尊』（Bhagavan，指釋迦牟尼佛）對『善來』（指被度化者）說：『頭髮自然脫落，袈裟和缽自然具足，』『諸根』（指眼、耳、鼻、舌、身、意六根）寂靜安定，隨其所念，一切悉皆成就。』

當時，『世尊』隨機說法教化，他們便精進努力，斷除各種『煩惱』（klesha），證得『阿羅漢果』（Arhat）。當時，那些耕田的牛，掙斷了韁繩，都來到佛的處所，圍繞著佛站立。佛為這些牛說了三句法，詳細內容如同在鵝和烏龜的故事中所說的那樣，乃至它們見到了真諦之理，各自返回天宮。當時，各位『苾芻』（bhiksu，指出家受具足戒的男性佛教徒）都感到疑惑，請問『世尊』說：『這些農夫，先前做了什麼業，以至於今生中成為農夫；又在『世尊』處得以出家，斷除各種『煩惱』，證得『阿羅漢果』？還有那些牛，先前做了什麼業而生在牛中，又遇到佛而得生天，見到真諦之理？』佛告訴各位『苾芻』：『先前自己造作的業，現在還要自己承受。』詳細內容如同其他經中所說，乃至偈頌說：

『縱然經過百千劫，所造作的業也不會消亡；因緣條件聚合時，果報還是要自己承受。』

『你們仔細聽！我現在為你們說。在很久以前，這個『賢劫』（Bhadrakalpa，現在這個時期）中，人的壽命有兩萬歲時，有一尊佛出現於世，名為『迦攝波如來』（Kasyapa Tathagata）、『應』（Arhat，應供）、『正等覺』（Samyaksambuddha），十種名號都具備，住在『波羅痆斯』（Varanasi）的『施鹿林』（Mrgadava）中仙人墮落之處。那些農夫，在佛教中都出家了，但是不讀誦經典也不用心思考，接受供養的食物，做各種戲論，懈怠懶惰而不勤奮努力。各位『苾芻』，你們認為如何？那五百位『苾芻』，難道是其他人嗎？就是現在這五百位農夫。往昔建造寺廟的施主，就是現在這五百位長者。由於他們往昔接受供養的食物，但是不讀誦經典也不用心思考，懈怠而不勤奮努力。由於這樣的業，五百生中都成為農夫，加倍償還施主的債務。由於在『迦攝波如來』的教法中出家，領悟了各種梵行，所以現在在我這裡也能夠出家，斷除各種『煩惱』，證得『阿羅漢果』。而那些耕牛，也在那佛教中出家

【English Translation】 English version: The 『Bhagavan』 (Blessed One, referring to Shakyamuni Buddha) said to 『Come, O good man』 (referring to the one being converted): 『Your hair will fall off naturally, and you will naturally possess the robe and bowl.』『The faculties』 (referring to the six senses: eyes, ears, nose, tongue, body, and mind) are tranquil and settled; whatever you contemplate will be accomplished.』

At that time, the 『Bhagavan』 taught according to their individual capacities, and they exerted themselves, cut off all 『afflictions』 (klesha), and attained the fruit of 『Arhatship』 (Arhat). At that time, the plowing oxen broke their ropes and came to the Buddha's place, standing around the Buddha. The Buddha spoke three phrases of Dharma for these oxen, as detailed in the story of the goose and the turtle, until they saw the truth and each returned to their heavenly palace. At that time, all the 『bhikshus』 (Buddhist monks who have taken full vows) were doubtful and asked the 『Bhagavan』: 『What deeds did these farmers do in the past that they are farmers in this life; and that they were able to leave home at the 『Bhagavan』s』 place, cut off all 『afflictions』, and attain the fruit of 『Arhatship』? Also, what deeds did those oxen do in the past that they were born as oxen, and then encountered the Buddha and were born in heaven, seeing the truth?』 The Buddha told the 『bhikshus』: 『One reaps what one sows.』 As detailed in other sutras, even the verse says:

『Even if hundreds of kalpas pass, The deeds one has done will not perish; When causes and conditions meet, The consequences will be borne by oneself.』

『Listen carefully! I will now tell you. In the distant past, in this 『Bhadrakalpa』 (the current era), when people's lifespan was twenty thousand years, a Buddha appeared in the world named 『Kasyapa Tathagata』 (Kasyapa Tathagata), 『Arhat』 (Worthy of Offerings), 『Samyaksambuddha』 (Perfectly Enlightened One), possessing all ten titles, residing in the 『Mrgadava』 (Deer Park) of 『Varanasi』 (Benares), the place where the immortals fell. Those farmers all left home in the Buddha's teachings, but they did not recite the scriptures nor contemplate them, receiving offerings of food, engaging in various frivolous talks, being lazy and indolent without diligent effort. What do you think, 『bhikshus』? Are those five hundred 『bhikshus』 different people? They are these five hundred farmers now. The patrons who built the temple in the past are these five hundred elders now. Because they received offerings of food in the past, but did not recite the scriptures nor contemplate them, being lazy and not diligent. Because of this karma, they have been farmers for five hundred lives, repaying the debts to the patrons many times over. Because they left home in the teachings of 『Kasyapa Tathagata』, and realized various pure practices, they are now able to leave home with me, cut off all 『afflictions』, and attain the fruit of 『Arhatship』. And those plowing oxen also left home in that Buddha's teachings

家，毀諸雜小學處。由斯業故，生在牛趣。而於我處，發清凈心，得生天上。由昔梵行，得見真諦。是故我常宣說：黑白雜業，廣如余說。乃至汝等，應如是學。」

是時世尊告具壽阿難陀曰：「汝來可詣都異迦城。」聞教隨佛至彼城所。有一婆羅門而為耕墾，遙見世尊具三十二大丈夫相，廣如余說，作如是念：「我若往禮沙門喬答摩者，廢此事業；若不往禮，失諸福利。」令事不廢，使獲福利，執鞭耕犁，遙言：「敬禮敬禮。」佛告具壽阿難陀：「彼婆羅門，自招錯咎。而於此處，有迦攝波如來全身舍利，儼然無損。若來我所，恭敬禮拜，彼便致敬二佛世尊。」是時阿難陀速整衣服，合掌白言：「唯愿世尊就此而坐，其地則為二佛受用。」佛告諸苾芻等：「樂見迦攝波如來、應、正等覺全身舍利不？」白言：「世尊！今正是時。」白言：「善逝！今正是時。若我得見，心倍清凈。」於時世尊起世間心。常法如是，若佛起世間心時，一切含靈悉知佛意，龍作是念：「世尊！何故起世間心？」即便觀見世尊欲見迦攝波如來全身舍利。龍便捧持其佛舍利，在虛空中。佛告諸苾芻：「汝等今應審觀此相，即欲隱沒。」時勝光王聞佛示現迦攝波如來全身舍利，令諸苾芻得見其相。聞已，心生希睹，即與妃後宮人婇女王子

【現代漢語翻譯】現代漢語譯本：『因為這個原因，他毀壞了各種小學堂。由於這種惡業，他轉生到牛類中。然而在我這裡，他發起了清凈心，因此得以升到天上。由於過去持守梵行，他得以見到真諦。所以，我經常宣說：黑業和白業的混合，其詳細情況如同其他經文所說。乃至你們，應當這樣學習。』

這時，世尊告訴具壽阿難陀（Ananda，佛陀的十大弟子之一）說：『你來，可以前往都異迦城。』聽到教導后，阿難陀跟隨佛陀來到那座城。有一位婆羅門正在耕地，遠遠地看見世尊具有三十二大丈夫相，詳細情況如同其他經文所說，他心中這樣想：『我如果前去禮拜沙門喬答摩（Gautama，釋迦牟尼佛的姓氏），就會耽誤農活；如果不去禮拜，就會失去各種福報。』爲了不耽誤農活，又能獲得福報，他手持鞭子和犁，遙遠地說道：『敬禮！敬禮！』佛陀告訴具壽阿難陀：『那位婆羅門，自己招致了過錯。而在這裡，有迦攝波如來（Kashyapa，過去七佛之一）的全身舍利，完整無損。如果他來到我這裡，恭敬禮拜，他就相當於敬拜了兩位佛陀世尊。』這時，阿難陀迅速整理衣服，合掌說道：『唯愿世尊就在這裡坐下，這塊土地就成為兩位佛陀所受用的地方。』佛陀告訴各位比丘（bhiksu，出家修行的男性佛教徒）們：『你們想看迦攝波如來、應供、正等覺的全身舍利嗎？』比丘們回答說：『世尊！現在正是時候。』回答說：『善逝（Sugata，佛陀的稱號之一）！現在正是時候。如果我們能見到，內心會更加清凈。』這時，世尊生起了世間心。通常的規律是這樣，如果佛陀生起世間心時，一切有情眾生都知道佛陀的心意，龍（naga，印度神話中的蛇神）這樣想：『世尊！為什麼生起世間心？』隨即就看見世尊想要見到迦攝波如來的全身舍利。龍就捧持著佛陀的舍利，在虛空中。佛陀告訴各位比丘：『你們現在應當仔細觀察這個景象，它即將隱沒。』當時，勝光王（King Sheng Guang）聽到佛陀示現迦攝波如來的全身舍利，讓各位比丘得以見到這個景象。聽聞后，心中生起難得一見的想法，立即與妃子、後宮嬪妃、婇女、王子

【English Translation】 English version: 'Because of this, he destroyed various elementary schools. Due to this karma, he was born into the realm of cattle. However, in my presence, he generated a pure mind, and thus was able to ascend to heaven. Due to his past practice of pure conduct (brahmacharya), he was able to see the true reality. Therefore, I often proclaim: the mixture of black and white karma, its details are as described in other scriptures. Even you, should learn in this way.'

At that time, the World Honored One (Bhagavan) said to the Venerable Ananda: 'You may go to the city of Dviika.' Having heard the teaching, he followed the Buddha to that city. There was a Brahmin plowing the field, who saw from afar the World Honored One possessing the thirty-two major marks of a great man, as described in other scriptures. He thought to himself: 'If I go to pay homage to the Shramana Gautama, I will delay my work; if I do not go to pay homage, I will lose various blessings.' In order not to delay his work and to obtain blessings, he held the whip and plow, and said from afar: 'Homage! Homage!' The Buddha said to the Venerable Ananda: 'That Brahmin has brought the fault upon himself. And here, there is the complete body relic of the Tathagata Kashyapa, intact and undamaged. If he comes to me and pays homage respectfully, he will be paying homage to two Buddhas, the World Honored Ones.' At that time, Ananda quickly arranged his robes, joined his palms, and said: 'May the World Honored One please sit here, this land will then be used by two Buddhas.' The Buddha said to the bhikshus: 'Do you want to see the complete body relic of the Tathagata, Arhat, Samyak-sambuddha Kashyapa?' The bhikshus replied: 'World Honored One! Now is the right time.' They replied: 'Sugata! Now is the right time. If we can see it, our minds will be even more purified.' At that time, the World Honored One aroused the worldly mind. The usual rule is that when the Buddha arouses the worldly mind, all sentient beings know the Buddha's intention. The naga thought: 'World Honored One! Why did you arouse the worldly mind?' Immediately he saw that the World Honored One wanted to see the complete body relic of the Tathagata Kashyapa. The naga then held the Buddha's relic in the empty space. The Buddha said to the bhikshus: 'You should now carefully observe this appearance, it is about to disappear.' At that time, King Sheng Guang heard that the Buddha was displaying the complete body relic of the Tathagata Kashyapa, allowing the bhikshus to see this appearance. Having heard this, he developed a rare and precious thought in his mind, and immediately with his consorts, palace women, concubines, and princes

諸臣，嚴飾儀禮，出詣往觀。喪善太子、給孤長者、仙授故舊、磚師之子、無枝鹿子母等，各與無量百千有情，皆生希見，亦隨駕后往舍利處。由其宿世善根發故，使令往彼。是時舍利便即隱沒，而諸人眾聞舍利隱，情生憂惱，互相語曰：「我等空來，而無所獲。」時有鄔波索迦，往迦攝波如來有舍利處，右繞恭敬，心作是念：「我今繞禮，必獲福利。」世尊知彼心常福利，有清凈心，即說頌曰：

「假令百千贍部金，　　積聚奉持施一切；　不如有人一凈心，　　翹勤右繞于佛塔。」

是時復有一鄔波索迦，持泥置於舍利隱處，世尊為彼亦說伽他曰：

「假令百千贍部金，　　恒以奉持施一切；　不如有人一凈心，　　持泥置飾于佛塔。」

是時有百千人眾聞此施泥福利，咸持泥置，或有將諸微妙花香而散其中。佛亦為說頌曰：

「假令百千贍部金，　　恒以奉持施一切；　不如有人一凈心，　　香花供養于佛塔。」

時有諸人，持諸花鬘燈明、幢幡傘蓋，供養是處，以清凈心而來奉施。佛知心已，各為說頌。世尊又說伽他曰：

「我今所說施福田，　　如來功德無邊量；　正覺猶如大海劫，　　無上導首最為勝。」

時諸人眾咸作是念：「佛所說福緣已滅。佛緣現在者

【現代漢語翻譯】現代漢語譯本諸位大臣，仔細地準備好儀仗禮節，出發前往觀看。喪善太子（Sàngshàn Tàizǐ）、給孤長者（Jǐgū Zhǎngzhě）、仙授故舊（Xiānshòu Gùjiù）、磚師之子（Zhuānshī zhī Zǐ）、無枝鹿子母（Wúzhī Lù Zǐmǔ）等，各自與無數百千的有情眾生，都希望能夠親眼見到舍利，也跟隨在隊伍後面前往舍利所在之處。這是由於他們過去世所種下的善根所引發的，使得他們前往那裡。當時，舍利便立即隱沒不見了，而眾人聽到舍利隱沒，心中感到憂愁煩惱，互相說道：『我們空跑一趟，什麼也沒有得到。』當時，有一位鄔波索迦（Ūpósuōjiā，近事男，在家男居士），前往迦攝波如來（Jiāshèbō Rúlái，過去七佛之一，意為飲光佛）存放舍利的地方，右繞佛塔以示恭敬，心中想著：『我現在繞塔禮拜，必定能夠獲得福報。』世尊知道他心中常懷福利，有清凈之心，就說了這首偈頌：『縱然用成百上千的贍部金（shānbù jīn，閻浮提金，一種珍貴的黃金），積聚起來奉獻佈施給一切眾生；也不如有人以一顆清凈的心，虔誠地右繞佛塔。』當時又有一位鄔波索迦（Ūpósuōjiā），用泥土塗抹在舍利隱沒的地方，世尊也為他說了一首偈頌：『縱然用成百上千的贍部金（shānbù jīn），經常用來奉獻佈施給一切眾生；也不如有人以一顆清凈的心，用泥土裝飾佛塔。』當時有成百上千的人眾聽到用泥土塗抹佛塔能獲得如此福利，都紛紛用泥土塗抹，或者有人將各種美妙的花香撒在其中。佛也為他們說了這首偈頌：『縱然用成百上千的贍部金（shānbù jīn），經常用來奉獻佈施給一切眾生；也不如有人以一顆清凈的心，用香花供養佛塔。』當時有一些人，拿著各種花鬘（huāmán，花環）、燈明、幢幡（chuángfān，一種佛教旗幟）、傘蓋，供養這個地方，以清凈的心前來奉獻佈施。佛知道他們的心意后，分別地為他們說了偈頌。世尊又說了一首偈頌：『我現在所說的佈施福田，如來的功德是無邊無量的；正覺（zhèngjué，指佛陀的覺悟）猶如大海般長久，無上的導師最為殊勝。』當時眾人心中都想著：『佛所說的福緣已經滅盡了。佛緣現在……』

【English Translation】 English version Ministers, carefully prepare the ceremonial regalia and set out to observe. Prince Sangshana (Sàngshàn Tàizǐ, Prince Sangshana), Elder Gikou (Jǐgū Zhǎngzhě, Elder Gikou), Xian Shou Gujiu (Xiānshòu Gùjiù, Xian Shou Gujiu), the Brickmaker's Son (Zhuānshī zhī Zǐ, the Brickmaker's Son), the Mother and Child of the Branchless Deer (Wúzhī Lù Zǐmǔ, the Mother and Child of the Branchless Deer), each with countless hundreds of thousands of sentient beings, all hoping to witness the relics, also followed behind the procession to the place of the relics. It was due to the good roots they had planted in past lives that caused them to go there. At that time, the relics immediately disappeared, and the people, hearing of the relics' disappearance, felt sorrow and distress, saying to each other, 'We have come in vain and gained nothing.' At that time, there was a Upasaka (Ūpósuōjiā, a male lay Buddhist) who went to the place where the relics of Kashyapa Buddha (Jiāshèbō Rúlái, one of the Seven Buddhas of the Past, meaning 'Drinking Light Buddha') were kept, circumambulated the stupa respectfully, thinking in his heart, 'Now that I circumambulate and pay homage, I will surely obtain blessings.' The World-Honored One, knowing that his heart was always filled with blessings and that he had a pure mind, then spoke this verse: 'Even if hundreds of thousands of Jambu gold (shānbù jīn, Jambudvipa gold, a precious type of gold) were accumulated and offered as alms to all beings, it would not be as good as someone with a pure heart, diligently circumambulating the Buddha's stupa.' At that time, there was another Upasaka (Ūpósuōjiā) who applied mud to the place where the relics had disappeared. The World-Honored One also spoke this gatha for him: 'Even if hundreds of thousands of Jambu gold (shānbù jīn) were constantly offered as alms to all beings, it would not be as good as someone with a pure heart, applying mud to decorate the Buddha's stupa.' At that time, hundreds of thousands of people, hearing of the merit of applying mud to the stupa, all applied mud, or some scattered various exquisite flowers and incense within it. The Buddha also spoke this verse for them: 'Even if hundreds of thousands of Jambu gold (shānbù jīn) were constantly offered as alms to all beings, it would not be as good as someone with a pure heart, offering flowers and incense to the Buddha's stupa.' At that time, some people, holding various flower garlands (huāmán, flower wreaths), lamps, banners (chuángfān, a type of Buddhist flag), and parasols, offered them at this place, coming to offer alms with pure hearts. The Buddha, knowing their intentions, spoke verses for each of them separately. The World-Honored One also spoke this gatha: 'The field of merit of giving that I now speak of, the merits of the Tathagata are boundless and immeasurable; the Perfect Enlightenment (zhèngjué, referring to the Buddha's enlightenment) is like an ocean in duration, the supreme guide is the most excellent.' At that time, the people all thought, 'The karmic connection to the blessings spoken of by the Buddha has ended. The karmic connection to the Buddha now...'

，若興供養，有何福利？」佛知念已，即說頌曰：

「若有能供養，　　現能已成佛；　其心若能等，　　福利無有殊。　佛是不思議，　　妙法亦難思；　清凈者亦然，　　果報同爲一。　名相亦難思，　　無不轉法輪；　正覺功德岸，　　無能到其際。」

是時世尊為諸人眾說如是法。彼聞法已，無量百千有情獲大勝利，或有發聲聞菩提心者，或有發獨覺菩提心者，或有發無上正等覺心者，或有得暖、頂，或得初忍，或證預流果者，或有得一來、不還果者，或有斷諸煩惱證阿羅漢果者；餘眾多人歸佛法僧，信敬三寶，種諸善根。時有凈信婆羅門長者居士，即于其處設大施會，名此方地為施水處。

爾時世尊遊行憍薩羅國，行至室羅伐城，住逝多林給孤獨園。給孤長者聞佛至已，詣世尊所，頂禮佛足，退坐一面。佛為說法，示教利喜，默然而住。是時長者，從座而起，整理衣服，合掌恭敬，雙膝著地，白佛言：「大德世尊與苾芻僧伽，明日就宅，受我微供。」佛默然受。知佛受已，廣如余說，乃至明日，令使白佛：「飯食已辦，唯愿知時。」長者覆命守門人曰：「佛與僧伽比至食了，勿令外道入我宅中。」時守門人聞教依奉。於時世尊與諸僧伽，著衣持缽，詣長者家，廣如余說。乃至大眾

【現代漢語翻譯】現代漢語譯本：『如果有人能行供養，會有什麼福報呢？』佛陀知道他的想法后，就說了以下偈頌：『如果有人能夠供養，現在和已經成佛的（諸佛）；如果他的心能夠平等對待（一切諸佛），福報就沒有差別。佛陀是不可思議的，微妙的佛法也是難以思議的；清凈的聖者也是如此，他們的果報都是一樣的。（佛陀的）名號和相貌也是難以思議的，沒有不轉動法輪的；正覺（Samyak-saṃbuddha）的功德如海岸般廣大，沒有人能夠到達它的邊際。』這時，世尊為大眾宣說了這樣的佛法。他們聽聞佛法后，無數百千的有情眾生獲得了巨大的利益，有人發起了聲聞菩提心（Śrāvaka-bodhicitta），有人發起了獨覺菩提心（Pratyekabuddha-bodhicitta），有人發起了無上正等覺心（Anuttarā-samyak-saṃbodhi-citta），有人得到了暖位、頂位，有人得到了初忍位，有人證得了預流果（Srota-āpanna），有人得到了一來果（Sakṛdāgāmin）、不還果（Anāgāmin），有人斷除了所有煩惱證得了阿羅漢果（Arhat）；其餘眾多人皈依了佛、法、僧三寶，信奉尊敬三寶，種下了各種善根。當時，有一位具有清凈信仰的婆羅門長者居士，就在那個地方設立了大型的佈施法會，並將這片土地命名為施水處。那時，世尊在憍薩羅國（Kosala），行走到了室羅伐城（Śrāvastī），住在逝多林給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。給孤獨長者（Anāthapiṇḍada）聽聞佛陀到來后，前往世尊所在之處，頂禮佛足，退到一旁坐下。佛陀為他說法，開示教導，使他受益並感到歡喜，然後默然不語。這時，長者從座位上站起來，整理好衣服，合起手掌恭敬地，雙膝跪地，對佛陀說：『偉大的世尊，請您和比丘僧伽（Bhikṣu-saṃgha）明天到我的家中，接受我微薄的供養。』佛陀默然接受了。知道佛陀接受后，（接下來的事情）就像其他經典里說的那樣，直到第二天，派人稟告佛陀：『飯食已經準備好了，希望您知道時間。』長者又命令守門人說：『佛陀和僧伽到來用餐的時候，不要讓外道進入我的家中。』當時，守門人聽從教誨並遵照執行。這時，世尊和諸位僧伽，穿好衣服，拿著缽，前往長者家中，（接下來的事情）就像其他經典里說的那樣。直到大眾……

【English Translation】 English version: 『If one makes offerings, what benefits will there be?』 Knowing his thoughts, the Buddha spoke the following verses: 『If one can make offerings, to those who are now and have already become Buddhas; If one's mind can be equal (towards all Buddhas), the benefits will be no different. The Buddha is inconceivable, and the wonderful Dharma is also difficult to conceive; The pure ones are also the same, their karmic rewards are all the same. The names and forms (of the Buddha) are also difficult to conceive, there is none that does not turn the Dharma wheel; The shore of the merits of perfect enlightenment (Samyak-saṃbuddha) is such that no one can reach its edge.』 At that time, the World Honored One spoke such Dharma to the assembly. After hearing the Dharma, countless hundreds of thousands of sentient beings obtained great benefits, some generated the Śrāvaka-bodhicitta (the aspiration for enlightenment as a disciple), some generated the Pratyekabuddha-bodhicitta (the aspiration for enlightenment as a solitary Buddha), some generated the Anuttarā-samyak-saṃbodhi-citta (the aspiration for unsurpassed perfect enlightenment), some attained the stages of warmth and peak, some attained the initial stage of forbearance, some attained the fruit of Srota-āpanna (stream-enterer), some attained the fruit of Sakṛdāgāmin (once-returner), Anāgāmin (non-returner), some eradicated all afflictions and attained the fruit of Arhat (worthy one); many others took refuge in the Buddha, Dharma, and Sangha, believed in and revered the Three Jewels, and planted various roots of goodness. At that time, a Brahmin elder householder with pure faith established a large almsgiving gathering at that place, and named this land the place of giving water. At that time, the World Honored One was in Kosala (憍薩羅國), traveling to Śrāvastī (室羅伐城), residing in Jetavana-anāthapiṇḍada-ārāma (逝多林給孤獨園). Anāthapiṇḍada (給孤獨長者) heard that the Buddha had arrived, went to where the World Honored One was, prostrated at the Buddha's feet, and sat down to one side. The Buddha spoke Dharma to him, instructing and teaching him, benefiting him and making him happy, and then remained silent. At that time, the elder rose from his seat, arranged his clothes, joined his palms respectfully, knelt on both knees, and said to the Buddha: 『Great Virtuous World Honored One, please, you and the Bhikṣu-saṃgha (比丘僧伽), come to my house tomorrow and accept my humble offering.』 The Buddha silently accepted. Knowing that the Buddha had accepted, (what happened next) was as described in other sutras, until the next day, he sent someone to inform the Buddha: 『The meal is ready, I hope you know the time.』 The elder then ordered the gatekeeper: 『When the Buddha and the Sangha arrive to eat, do not let the heretics enter my house.』 At that time, the gatekeeper heard the instructions and followed them accordingly. At that time, the World Honored One and the Sangha, wearing their robes and carrying their bowls, went to the elder's house, (what happened next) was as described in other sutras. Until the assembly...

，悉使飽足，凈漱畢已，取小卑座，為聽法故，對佛前坐。是時具壽大迦攝波，在一阿練若處，鬚髮稍長，著破納衣詣逝多林。見寺無僧，問守寺者：「上首世尊、苾芻僧伽，今在何去？」彼便答言：「給孤長者請就宅食。」大迦攝波便作是念：「我今宜可就彼而食，于佛上首、苾芻僧伽，便申致敬。」作是念已，速時詣彼。其守門人告言：「聖者！勿入于中。」大迦攝波曰：「以何事故？」守門人曰：「長者有教，佛與僧伽比至食了，勿令外道入于宅中，於後亦供諸餘外道。」時迦攝波作念：「我今獲諸勝妙上利，凈信婆羅門長者居士而不知我是沙門釋迦之子，我今宜往哀愍拔濟貧窮孤陋。」作是念已，出遊芳園。復作是念：「我今愍哀是何等類，令獲勝利？」時有癩病乞兒，骨節分離，瘡膿流潰，乞求濟活。大迦攝波便詣彼所，從彼告乞。時彼癩女乞得米泔，癩女遙見大迦攝波，形容挺特，善自調伏，具諸威儀，而作是念：「由我未曾施如是者，生此貧苦癩病纏身。若見聖者哀愍於我，我以米泔，當爲奉施。」時迦攝波觀知彼念，即便近前，舒缽令視，告言：「姊妹！能施米泔，可置缽中。」女便瀉泔，繩落缽內，女欲指摘，指便墮缽。女作是念：「而彼聖者護我心故，而見受泔，豈應自食？」時迦攝波知彼念已

，便對其前於牆下坐而食其泔。彼作是念：「今此聖者護我心故，雖食我泔，必應更求余好飲食。」時迦攝波觀知彼念，告癩女言：「姊妹！汝今應當發歡喜心。我從今日，至明食時，以汝米泔，度一日一夜。」彼甚歡悅，竊作是念：「我於今日，獲勝妙利，大迦攝波受我鄙施。」時此女人，迦攝波處心生清凈，因此命終，生睹史多天。時天帝釋見此女人，以清凈心而施米泔，因即命過，而不見知生在何趣？觀于地獄而亦不見，餓鬼人中、護世四天、三十三天亦復不見。天眼下觀，尚不能知。時天帝釋來詣佛所，頂禮佛足，合掌恭敬，以頌請曰：

「巡行告乞士，　　迦攝波大仁；　施彼米泔女，　　今得生何趣？」

佛以頌答：

「天名都史多，　　諸欲隨念有；　其施米泔女，　　今生於彼中。」

時天帝釋，作如是念：「而彼諸人，不知修福而行惠施作諸利事。我今既知修福獲利，何不惠施，修諸福業？聖者迦攝波，心懷哀愍貧窮孤陋病苦疾者，我今應為而施一食。」作是念已即便化身，詣貧窮處，羸弱孤單，隨作草菴，如亂巢穴。變自形儀作醜陋織師，頭髮蓬亂，著粗麻衣，手皴腳劈而為織作。舍支夫人，身為織妻，以捻其綖，取天妙食，預置一邊。時迦攝波為欲哀愍諸窮厄者，巡行告

【現代漢語翻譯】現代漢語譯本：於是，她便在那堵墻下坐著，吃著他的洗米水。她心裡想：『現在這位聖者爲了守護我的心，即使吃我的洗米水，也一定會尋求更好的飲食。』當時，迦攝波（Kasyapa，佛陀十大弟子之一，以頭陀苦行著稱）觀知了她的念頭，告訴癩女說：『姊妹！你現在應當生起歡喜心。我從今天起，到明天吃飯的時候，用你的洗米水，度過一日一夜。』她非常高興，暗自想：『我今天獲得了殊勝的利益，大迦攝波接受了我卑微的佈施。』當時，這個女人，在迦攝波處心中生起清凈的信心，因此命終，生到兜率陀天（Tusita Heaven，欲界六天之一，彌勒菩薩現在居住的地方）。當時，天帝釋（Sakra，佛教的護法神）看見這個女人，因為以清凈心佈施洗米水，因此命終，卻不知道她生在何處？觀察地獄卻也看不見，餓鬼道、人道中、護世四天王天、三十三天也看不見。用天眼向下觀察，尚且不能知道。當時，天帝釋來到佛陀的住所，頂禮佛足，合掌恭敬，用偈頌請問：『巡行乞食者，迦攝波大仁；施彼洗米水女，今得生何趣？』佛陀用偈頌回答：『天名兜率陀，諸欲隨念有；其施洗米水女，今生於彼中。』當時，天帝釋，這樣想：『而那些人，不知道修福而行惠施，做各種利益的事情。我現在既然知道修福可以獲得利益，為什麼不佈施，修各種福業呢？聖者迦攝波，心中懷著哀憫，憐憫貧窮、孤陋、病苦、疾苦的人，我現在應當為他們佈施一餐飯。』這樣想完，就立即化身，到貧窮的地方，那些身體羸弱、孤苦伶仃的人，隨意搭建草菴，像雜亂的鳥窩一樣。變化自己的形貌，成為醜陋的織工，頭髮蓬亂，穿著粗麻布衣，手腳皴裂，在那裡織布。舍支夫人（Saci，帝釋天的妻子），化身為織工的妻子，在那裡捻線，取出天上的美味食物，預先放在一邊。當時，迦攝波爲了哀憫那些貧窮困厄的人，巡行乞食。

【English Translation】 English version: Then, she sat down under the wall and ate his rice water. She thought to herself, 'Now this holy man, to protect my heart, even though he eats my rice water, he will surely seek better food.' At that time, Kasyapa (one of the ten great disciples of the Buddha, known for his ascetic practices) perceived her thought and said to the leprous woman, 'Sister! You should now generate a joyful heart. From today until mealtime tomorrow, I will use your rice water to pass one day and one night.' She was very happy and thought to herself, 'Today I have obtained a supreme benefit, that the great Kasyapa has accepted my humble offering.' At that time, this woman, in the presence of Kasyapa, generated a pure heart, and therefore, at the end of her life, she was born in the Tusita Heaven (one of the six heavens of the desire realm, where the Bodhisattva Maitreya currently resides). At that time, Sakra (the lord of the devas, a protector deity in Buddhism) saw this woman, who, because of offering rice water with a pure heart, had died, but he did not know where she was born. He observed the hells but did not see her, nor did he see her in the realm of hungry ghosts, the human realm, the Four Heavenly Kings, or the Thirty-three Heavens. Even looking down with his divine eye, he could not know. At that time, Sakra came to the Buddha's abode, prostrated at the Buddha's feet, joined his palms respectfully, and asked in verse: 'The mendicant who goes begging, the great benevolent Kasyapa; the woman who offered him rice water, where has she been born?' The Buddha replied in verse: 'The heaven named Tusita, where all desires are fulfilled at will; the woman who offered rice water, she is now born there.' At that time, Sakra thought to himself, 'And those people do not know to cultivate merit and practice generosity, doing various beneficial deeds. Now that I know that cultivating merit brings benefits, why should I not give alms and cultivate various meritorious deeds? The holy Kasyapa, with a heart of compassion, pities the poor, ignorant, sick, and suffering. I should now offer them a meal.' Having thought this, he immediately transformed himself and went to a poor place, where the people were weak and lonely, and built a thatched hut at random, like a messy bird's nest. He transformed his appearance into an ugly weaver, with disheveled hair, wearing coarse hemp clothes, with chapped hands and feet, weaving there. Saci (Indra's wife), transformed herself into the weaver's wife, twisting the thread there, taking out the heavenly delicious food, and placing it aside in advance. At that time, Kasyapa, in order to have compassion for those poor and distressed people, went begging.

乞，次第而至，見已情甚愍此貧弊，佇立門首，持缽從乞。時彼化天，以天妙食滿置缽中。然迦攝波作念，觀斯活計，非常困頓，天妙飲食，從何而得？必有餘事。生此疑已，常法如是：阿羅漢若不預觀，不知前事。即便觀察，見斯天帝，告曰：「憍尸迦！仁今何故於苦厄人而為留難？于長夜中，世尊說仁無疑惑箭及余戲笑，拔出根栽，如佛世尊、應、正等覺。」帝釋白言：「聖者大迦攝波！我今何為留難苦者？而此諸人不見自福，不行惠施修諸善福。我今自見，何不惠施，廣修諸福？世尊豈不說是語耶？

「『福應常修造，　　無福遭苦厄；　　若有修福者，　　現受當安樂。』」

大迦攝波從此之後，先觀方乞。時天帝釋，于虛空中持諸天食來置缽中，大迦攝波翻側其缽，食便落地。時諸苾芻以緣白佛，佛言：「由斯事故，苾芻應持缽蓋。」時諸人眾，咸聞癩女施迦攝波臭惡米泔，命終得生睹史多天。勝光大王亦聞斯事，詣世尊所，頂禮佛足，退坐一面。佛便為王廣說妙法，示教利喜，默然而住。王從坐起，整理衣服，合掌恭敬，而白佛言：「唯愿世尊與苾芻僧伽，為聖者迦攝波故，於七日內受我微供。」佛便默受。王知佛受，頂禮佛足，奉辭而去。於斯夜中，敕諸供膳，嚴備種種精妙飲食。至明清旦

【現代漢語翻譯】現代漢語譯本：乞食者次第來到，見到這種情況，非常憐憫這裡的貧困，佇立在門口，手持缽盂乞討。當時，化樂天（Nirmana-rati，六慾天之一）的天人將天上的美味食物裝滿缽中。然而，摩訶迦葉波（Mahakasyapa，佛陀十大弟子之一）心想，觀察這些人的生計，非常困頓，天上的美味飲食，從哪裡得來？必定有其他緣故。產生這種疑惑后，按照常理，阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）如果不預先觀察，就不知道之前發生的事情。於是就觀察，見到是帝釋天（Indra，佛教的護法神），告訴他說：『憍尸迦（Kausika，帝釋天的別名）！你現在為何要給這些受苦受難的人設定障礙？在漫長的黑夜中，世尊（Lord Buddha，對佛陀的尊稱）說過你沒有疑惑之箭以及其他戲笑，要連根拔除，如同佛世尊、應供、正等覺（Tathagata，Arhat，Samyaksambuddha，佛陀的稱號）。』帝釋天回答說：『聖者摩訶迦葉波！我如今為何要給受苦的人設定障礙？而是這些人不見自己的福報，不行佈施，修諸善福。我如今自己見到，為何不佈施，廣修諸福？世尊難道不是這樣說的嗎？

『福應常修造，無福遭苦厄；若有修福者，現受當安樂。』

大迦葉波從此之後，先觀察情況再乞食。當時，帝釋天在虛空中拿著天上的食物放入缽中，大迦葉波將缽翻過來，食物便掉在地上。當時，眾比丘（Bhikkhu，佛教出家男眾）將此事稟告佛陀，佛陀說：『因為這件事，比丘應該持有缽蓋。』當時，眾人聽說癩女佈施給迦葉波臭惡的米湯，命終后得生兜率天（Tusita，欲界天之一）。勝光大王也聽說了這件事，前往世尊處，頂禮佛足，退坐在一旁。佛陀便為大王廣泛宣說妙法，開示教導，令其歡喜，然後默然不語。大王從座位上起身，整理衣服，合掌恭敬，對佛陀說：『唯愿世尊與比丘僧伽（Sangha，佛教僧團），爲了聖者迦葉波的緣故，在七日之內接受我的微薄供養。』佛陀便默然應允。大王知道佛陀應允，頂禮佛足，告辭離去。在那天夜裡，敕令準備膳食，嚴備各種精妙飲食。到了第二天清晨

【English Translation】 English version: Begging, he arrived in order, and seeing their pitiful poverty, he stood at the doorway, holding his bowl to beg. At that time, the Nirmana-rati (one of the six desire realms) Deva (god or celestial being) filled the bowl with celestial delicacies. However, Mahakasyapa (one of the ten great disciples of the Buddha) thought, observing their livelihood, that it was very difficult; where could they get such wonderful celestial food? There must be something else going on. Having this doubt, according to the usual practice, an Arhat (one who has attained liberation) would not know the previous events without prior observation. So he observed and saw that it was Indra (the ruler of the gods in Buddhist cosmology), and said, 'Kausika (another name for Indra)! Why are you now creating difficulties for these suffering people? In the long night, the Lord Buddha (a respectful term for the Buddha) said that you have no arrows of doubt or other frivolous laughter, and that you should uproot them, like the Lord Buddha, the Worthy One, the Perfectly Enlightened One (Tathagata, Arhat, Samyaksambuddha, titles of the Buddha).' Indra replied, 'Venerable Mahakasyapa! Why would I create difficulties for those who are suffering? It is these people who do not see their own blessings, do not practice generosity, and do not cultivate good fortune. Now that I see it myself, why should I not be generous and cultivate abundant blessings? Did the Lord Buddha not say this?

'Blessings should always be cultivated, those without blessings encounter suffering; If there are those who cultivate blessings, they will experience present and future happiness.'

From then on, Mahakasyapa would first observe the situation before begging. At that time, Indra held celestial food in the sky and placed it in the bowl, but Mahakasyapa turned the bowl over, and the food fell to the ground. At that time, the Bhikkhus (Buddhist monks) reported this matter to the Buddha, and the Buddha said, 'Because of this, Bhikkhus should carry a bowl cover.' At that time, the people heard that a leprous woman had given Kasyapa foul-smelling rice gruel, and upon her death, she was reborn in the Tusita Heaven (one of the heavens in the desire realm). King Suddhodana also heard of this matter and went to the Lord Buddha, prostrated at his feet, and sat to one side. The Buddha then extensively expounded the wonderful Dharma (Buddhist teachings) to the king, instructing and delighting him, and then remained silent. The king rose from his seat, adjusted his robes, folded his palms respectfully, and said to the Buddha, 'May the Lord Buddha and the Bhikkhu Sangha (Buddhist monastic community), for the sake of the Venerable Kasyapa, accept my humble offerings for seven days.' The Buddha then silently accepted. The king, knowing that the Buddha had accepted, prostrated at his feet, took his leave, and departed. That night, he ordered the preparation of meals, meticulously preparing various exquisite foods. The next morning

，敷設床座，置清凈水，齒木及屑，令使白佛：「飲食已辦，愿佛知時。」廣如余說。乃至坐定，王自行食。時有乞兒來在其中，對尊宿坐，情生凈信，深起恭敬，作如是念：「王由往昔修諸福業，今處尊貴，復能惠施，供養三寶。」王復自手遍行飲食，佛與僧伽悉令飽滿，即行凈水，齒木及屑，洗漱畢已。王聽法故，取小卑座，對面而坐。佛告大王：「我為王故說施伽他？而當爲彼獲大福者？」王作是念：「世尊今時受我供養，何得有人而獲多福？」念已白佛：「唯愿世尊，為獲多修福業之者而說施愿。」於時世尊為彼乞兒而說咒愿。世尊如是於五六日時，為乞兒說施愿頌，王便懷憂，手拓頰住，作如是念：「世尊食我供養，稱乞兒名而說施愿。」諸臣見王愁憂拓頰，白言：「大王！何故如是愁憂思慮？」王曰：「我何不憂？世尊受我微妙供養，稱乞兒名而說施愿。」時有老臣前白王言：「愿王安住，臣當明日致請世尊，而稱王名說咒愿。」是時老臣宣告供膳，明日宜應倍加營造種種飲食。行食之時，一分在缽、一分墮地。供膳之人，奉教營造。世尊上首、苾芻僧伽眾坐定已，即行飲食，遂使一分墮其缽中、一分落地。時彼乞兒見食在地，疾走欲捻。行食之者，遙唱不令，乞兒告曰：「王財極甚，飲食無窮，似我苦

難者，何不令取，在地壞爛？」是時乞兒心生散亂，遂不敬崇發清凈意。佛與僧伽飲食畢已，王對佛坐，唸曰：「世尊今時為我說施、為餘人乎？」佛即為王而說施愿曰：

「嚴備象馬車步乘，　　於此國城自在食；　王今不見緣何得？　　因施無鹽米膏力。」

是時具壽阿難陀而白佛言：「大德世尊！于數度受勝光王供養，我未曾聞說如是施頌。」

佛告阿難陀：「汝今樂聞勝光憍薩羅王，昔施乾燥米膏業緣不？」阿難陀白言：「世尊！今正是時。」白言：「善逝！今正說時。苾芻僧伽聞佛說此勝光大王宿昔施膏因果業緣，必能受持。」

佛告諸苾芻：「乃往古昔，有聚落中有一長者，娶妻未久便即有娠，月滿生子，廣如余說。子既長成，夫告妻曰：『賢首！子今成人，能為經紀，有債償他、有衣食吃用。我今將本，余方興易。』妻曰：『聖子！應須如是，斯為善事。』便即遊方，至前命過，家有少本，悉皆傾盡。夫去之後妻復生子，有鄰長者告其母曰：『爾子與我作，當濟衣食。』母便授與，長者即使于田種處，與其食分。後於異時，節日將至，母作是念：『今此長者，明旦家中設施沙門婆羅門，供待賓客，必無有人。我今可往從彼索食，而送與子，使不飢餓。』念已，即往向長者妻具陳

【現代漢語翻譯】難道不讓他去拿那些已經腐爛在地上的東西嗎？』當時，乞丐心中生起雜亂的想法，於是對佈施失去了敬意，沒有生起清凈的意念。佛陀和僧團用齋完畢后，國王面對佛陀坐下，心想：『世尊現在為我說佈施的功德，還是為其他人說呢？』佛陀就為國王說了佈施的功德和願望，說道：『嚴整的象、馬、車乘和步兵，在這國都城池中自在享用；國王您現在享受這一切，知道是什麼原因嗎？這是因為佈施粗糙米飯和米膏的力量。』當時，具壽（Bhikkhu）阿難陀（Ānanda）對佛陀說：『大德世尊！我多次接受勝光王（Prasenajit）的供養，從未聽您說過這樣的佈施偈頌。』佛陀告訴阿難陀：『你現在想聽勝光憍薩羅王（Prasenajit, King of Kosala）過去佈施粗糙米飯和米膏的業緣嗎？』阿難陀回答說：『世尊！現在正是時候。』又說：『善逝（Sugata）！現在正是講述的時候。比丘（Bhikkhu）僧團聽聞佛陀講述勝光大王過去佈施米膏的因果業緣，必定能夠受持。』佛陀告訴各位比丘：『很久以前，有個村落里住著一位長者（householder），娶妻不久妻子就懷孕了，足月後生了個兒子，過程和通常所說的一樣。兒子長大后，丈夫告訴妻子說：『賢首！兒子現在已經長大成人，能夠料理家務，可以償還債務，有衣穿有飯吃。我現在打算帶著本錢，到其他地方做生意。』妻子說：『聖子！應該這樣，這是好事。』丈夫就離開了家，後來在外面去世了，家裡僅有的一點本錢，也全部用光了。丈夫離開后，妻子又生了一個兒子，有位鄰居長者告訴他的母親說：『讓你的兒子給我做工，我會管他的衣食。』母親就把兒子交給了他，長者就讓他到田里幹活，給他一份食物。後來，在某個節日快要到來的時候，母親心想：『現在這位長者，明天家裡肯定要為沙門（Śrāmaṇa）和婆羅門（Brāhmaṇa）準備食物，招待客人，肯定沒有人手。我現在可以去向他要些食物，送給我的兒子，讓他不捱餓。』想到這裡，就去向長者的妻子詳細說明了情況。

【English Translation】『Why not let him take what is rotten on the ground?』 At that time, the beggar's mind became distracted, and he lost respect for the offering, not generating a pure intention. After the Buddha and the Sangha (community of monks) had finished their meal, the king sat facing the Buddha, thinking: 『Is the World Honored One (Bhagavan) now speaking about the merits of giving for my sake, or for others?』 The Buddha then spoke to the king about the merits and aspirations of giving, saying: 『Well-equipped elephants, horses, chariots, and infantry, Freely enjoying food in this kingdom and city; King, do you now see why you have all this? It is due to the power of giving coarse rice and rice-gruel.』 At that time, the Venerable Ānanda (Ānanda) said to the Buddha: 『Greatly Virtuous World Honored One! I have received offerings from King Prasenajit (Prasenajit) many times, but I have never heard you speak such verses about giving.』 The Buddha told Ānanda: 『Do you now wish to hear about the karmic causes of King Prasenajit of Kosala (Prasenajit, King of Kosala) giving coarse rice and rice-gruel in the past?』 Ānanda replied: 『World Honored One! Now is the right time.』 He added: 『Sugata (Sugata)! Now is the time to speak. When the Bhikkhu (Bhikkhu) Sangha hears the Buddha speak about the karmic causes and effects of King Prasenajit's past offering of rice-gruel, they will surely uphold it.』 The Buddha told the Bhikkhus: 『In the distant past, in a certain village, there was a householder (householder) who married a wife. Not long after, she became pregnant, and after the full term, she gave birth to a son, as is usually said. When the son grew up, the husband told his wife: 『Virtuous one! Our son is now grown and can manage the household, repay debts, and have clothes and food. I now plan to take capital and go to other places to do business.』 The wife said: 『Noble son! It should be so; this is a good thing.』 The husband then left home and later died abroad. The little capital the family had was all used up. After the husband left, the wife gave birth to another son. A neighboring householder told his mother: 『Let your son work for me, and I will provide him with food and clothing.』 The mother handed her son over to him, and the householder had him work in the fields, giving him a portion of food. Later, as a festival was approaching, the mother thought: 『Now this householder will surely prepare food for Śrāmaṇas (Śrāmaṇa) and Brāhmaṇas (Brāhmaṇa) at home tomorrow, and entertain guests. There will surely be a shortage of manpower. I can now go and ask him for some food to send to my son, so that he does not go hungry.』 With this thought, she went to the householder's wife and explained the situation in detail.

其事。長者妻聞，便生瞋恚，告曰：『我未供養沙門婆羅門諸尊貴客，作人何得先與其食？今日且住，明旦倍與。』母復作念：『我子今日必受飢餓，家有無鹽淡膏一團，可將與子。』持至子所，說如上事。又復語子：『畏汝飢餓，故從家中將此無鹽淡膏。』子言：『阿母！置此歸家。』常法如是，世間無佛，當有獨覺，饒益哀愍諸困厄者，世間唯有而此福田，樂住空閑。是時有一獨覺來至於此，彼遙見已，身心寂靜、威儀調伏，便作是念：『由我往昔不能供養如是福田，於此生中受斯苦厄。若見受我無鹽淡膏，敢為奉施。』於時獨覺觀知貧兒心之所念，舒缽向前，告言：『賢首！意欲施者，可置缽中。』彼便恭敬，以珍重心，置膏缽內。」佛告諸苾芻：「于意云何？往時貧兒者，豈異人乎？今勝光王是。緣于往昔奉施獨覺無鹽米膏，因斯業報，六遍常為三十三天主，六遍於此室羅伐城為灌頂王。余殘業報，今於此處亦為灌頂王。其報今盡，是故我今而說其頌：

「『嚴備象馬車步乘，　　能於國城自在食；　　王今不見緣何有，　　因施無鹽米膏力。』」

時國人民悉聞斯事。王聞佛語，詣世尊所，頂禮佛足，退坐一面。佛即為王，說微妙法，示教利喜。王聞法已，從坐而起，合掌恭敬，雙膝著地，而白

【現代漢語翻譯】現代漢語譯本：事情是這樣的。長者的妻子聽說了這件事，非常生氣，責備道：『我還沒來得及供養沙門（出家修道者）、婆羅門（古印度祭司）這些尊貴的客人，你這傭人怎麼能先給他們食物呢？今天就到此為止，明天加倍給他。』母親又想：『我的孩子今天肯定要捱餓了，家裡還有一團沒有鹽的淡味米膏，可以拿去給他。』於是拿著米膏來到兒子那裡，說了上面的事情。又對兒子說：『怕你餓著，所以從家裡拿了這團無鹽淡膏來。』兒子說：『阿母（母親）！把這米膏放回去吧。』通常情況下就是這樣，世間沒有佛的時候，會有獨覺（不依師教，自己覺悟的人）出現，他們會饒益、憐憫那些困苦的人，世間只有他們才是真正的福田（可以種福報的田地），並且喜歡住在空閑的地方。當時，有一位獨覺來到了這裡，他遠遠地看見了這個傭人，身心寂靜、威儀調伏，便這樣想：『由於我過去不能供養這樣的福田，所以今生才受這樣的苦難。如果他願意接受我的無鹽淡膏，我願意奉獻給他。』這時，獨覺觀察到貧窮傭人心中所想，伸出缽來，告訴他說：『賢首（尊稱），如果你想佈施，可以放在缽里。』傭人便恭敬地、以珍重的心情，將米膏放入缽中。』佛告訴各位苾芻（比丘，出家受具足戒的男子）：『你們認為怎麼樣？當時的那個貧窮傭人，難道是別人嗎？就是現在的勝光王（國王的名字）。因為過去奉獻給獨覺無鹽米膏，因為這個業報，六次常常做三十三天（欲界六天之一）的天主，六次在這個室羅伐城（古印度城市名）做灌頂王（正式即位的國王）。剩餘的業報，現在也在這裡做灌頂王。他的果報現在已經結束了，所以我現在說這首偈頌：』『具備象、馬、車、步兵，能在國都城池自在享用；大王如今不見這是什麼緣故，是因為佈施無鹽米膏的力量。』當時，全國人民都聽說了這件事。國王聽了佛的話，來到世尊（佛的尊稱）那裡，頂禮佛足，退到一旁坐下。佛就為國王宣說微妙的佛法，用開示、教導、利益、喜悅來引導他。國王聽了佛法后，從座位上站起來，合掌恭敬，雙膝跪地，稟告佛說：

【English Translation】 English version: This is what happened. The elder's wife heard about it and became very angry, scolding, 'I haven't even had the chance to offer food to the Shramanas (wandering ascetics) and Brahmanas (priests) yet, those honored guests. How can this servant give them food first? That's enough for today; tomorrow, give him double.' The mother thought, 'My son must be hungry today. There's a lump of unsalted, bland rice paste at home; I can take it to him.' So, she took the rice paste to her son and told him what had happened. She also said to her son, 'I was afraid you'd be hungry, so I brought this lump of unsalted rice paste from home.' The son said, 'Mother! Take this rice paste back home.' This is usually the case. When there are no Buddhas in the world, there will be Pratyekabuddhas (Solitary Buddhas, those who attain enlightenment on their own without a teacher), who will benefit and have compassion for those in distress. They are the only true fields of merit (places where one can plant seeds of good fortune) in the world and enjoy living in solitude. At that time, a Pratyekabuddha came to this place. He saw the servant from afar, his body and mind were peaceful, and his demeanor was disciplined. He thought, 'Because I was unable to offer to such a field of merit in the past, I am suffering such hardships in this life. If he is willing to accept my unsalted rice paste, I am willing to offer it to him.' At that moment, the Pratyekabuddha perceived what the poor servant was thinking, extended his bowl, and said to him, 'Virtuous one! If you wish to give, you may place it in the bowl.' The servant respectfully and with a precious heart, placed the rice paste into the bowl.' The Buddha told the Bhikshus (monks, fully ordained men): 'What do you think? Was that poor servant at that time someone else? He is the current King Prasenajit (name of a king). Because he offered unsalted rice paste to the Pratyekabuddha in the past, due to this karmic reward, he has been the lord of the Thirty-three Heavens (one of the six heavens of the desire realm) six times, and he has been an inaugurated king (formally enthroned king) in Shravasti (name of an ancient Indian city) six times. The remaining karmic reward is that he is now also an inaugurated king here. His karmic reward is now exhausted, so I now speak this verse:' 『Equipped with elephants, horses, chariots, and infantry, Able to freely enjoy the capital city; The king does not see the reason for this now, It is due to the power of offering unsalted rice paste.』 At that time, all the people of the kingdom heard about this. The king heard the Buddha's words, went to the World Honored One (a title for the Buddha), prostrated at the Buddha's feet, and sat down to one side. The Buddha then spoke the subtle Dharma (Buddhist teachings) for the king, guiding him with teachings, instructions, benefits, and joy. After hearing the Dharma, the king rose from his seat, folded his palms respectfully, knelt on both knees, and said to the Buddha:

佛言：「大德世尊！哀愍我故，與苾芻僧伽，於三月日，受我衣食湯藥臥具。」佛便默然受王所請。王于月每日營辦百種微妙甘美香饌；一一苾芻，價直百千衣服。復持一俱胝諸香油瓶，欲于夜中為然燈會。由施食故，此表珍重，遂於國中起喧鬧。時有一女，貧苦憔悴，以乞濟活，聞此喧聲，問諸人曰：「何故喧聲？」報貧女曰：「勝光大王，於三月日，佛為上首與苾芻僧伽，供養衣食湯藥臥具，施一一苾芻，價直百千衣服。於今夜中，為然燈會，表心珍重，所以有此喧聲。」時彼乞女聞斯事已，作如是念：「此勝光王，修福無厭，我何能為？宜可隨處，求乞一燈，供養世尊。」作是念已，捧持乞器，隨處乞油，然燈送置佛經行所，曲躬合掌，而發誓愿：「我念以此所有善根，如釋迦佛，百歲之時，成無上覺。如舍利弗、大目連，侍立左右前後，善賢相應。阿難陀苾芻，而為侍者，父名凈飯、母號摩耶，城名劫比羅，賢子羅怙羅，我當來有如是弟子父母國城子息。如釋迦世尊入般涅盤，分分身界碎為舍利，當同此世尊而般涅盤，分身舍利。」是時諸燈悉皆滅盡，而此女燈皎然明朗常住如是。佛不止住，侍者不息，具壽阿難陀作如是念：「佛燈明中，而眠臥者，無有是處。我今宜可止此燈明。」即以手擿而不能止，又以

【現代漢語翻譯】現代漢語譯本佛說：『大德世尊（偉大的世尊）！請您慈悲憐憫我，和比丘僧團一起，接受我三個月時間的衣物、食物、湯藥和臥具的供養。』佛陀默然接受了國王的請求。國王每天都準備一百種精美甘甜的食物；每一位比丘的衣服，價值都值百千。又拿來一俱胝（一千萬）瓶的香油，想在夜裡點燈供佛。因為供養食物的緣故，以此表達珍重之心，所以在國內引起了喧鬧。當時有一個女子，貧窮憔悴，靠乞討為生，聽到這喧鬧聲，就問人們說：『為什麼這麼喧鬧？』人們告訴這個貧女說：『勝光大王（King Prasenajit），在三個月的時間裡，以佛陀為首，供養比丘僧團衣物、食物、湯藥和臥具，施捨給每一位比丘的衣服，價值都值百千。今晚還要點燈供佛，表達他珍重的心意，所以才有這樣的喧鬧聲。』當時那個乞女聽到這件事後，這樣想：『這個勝光王，修福沒有厭足的時候，我能做什麼呢？應該到處乞討一盞燈油，供養世尊。』這樣想著，她捧著乞討的器具，到處乞討燈油，點亮燈後送到佛陀經行的地方，彎腰合掌，發誓愿說：『我希望憑藉這所有的善根，像釋迦佛（Sakyamuni Buddha）一樣，在百歲的時候，成就無上的覺悟。像舍利弗（Sariputra）、大目犍連（Maha Maudgalyayana）一樣，侍立在左右前後，善賢相應。阿難陀（Ananda）比丘，作為我的侍者，父親名叫凈飯（Suddhodana）、母親名叫摩耶（Maya），城名叫劫比羅（Kapilavastu），賢善的兒子羅睺羅（Rahula），我將來會有這樣的弟子、父母、國城和子息。像釋迦世尊入般涅槃（Parinirvana），分分身界碎為舍利（Sarira），我應當像這位世尊一樣入般涅槃，分身舍利。』當時所有的燈都熄滅了，而這個女子的燈卻皎潔明亮，常住不滅。佛陀沒有停止行走，侍者也沒有休息，具壽阿難陀（Ananda）這樣想：『在佛燈的光明中，而眠臥的人，沒有這樣的道理。我現在應該熄滅這盞燈。』就用手去撥弄，卻不能熄滅，又用……

【English Translation】 English version The Buddha said: 'Great Worthy World Honored One! Out of compassion for me, please accept my offering of clothing, food, medicine, and bedding for three months to the Bhikshu Sangha.' The Buddha silently accepted the king's invitation. The king prepared a hundred kinds of exquisite, delicious, and fragrant foods every day of the month; the clothing for each Bhikshu was worth a hundred thousand. He also brought a koti (ten million) bottles of fragrant oil, intending to light lamps at night as an offering. Because of the offering of food, this expressed deep respect, and it caused a commotion in the kingdom. At that time, there was a woman, poor and haggard, who lived by begging. Hearing this commotion, she asked the people, 'Why is there such a commotion?' The people told the poor woman, 'King Prasenajit is offering clothing, food, medicine, and bedding to the Bhikshu Sangha, with the Buddha as the leader, for three months. The clothing offered to each Bhikshu is worth a hundred thousand. Tonight, he will light lamps as an offering, expressing his deep respect, so there is this commotion.' When that beggar woman heard this, she thought to herself: 'This King Prasenajit never tires of cultivating blessings. What can I do? I should beg for a lamp of oil everywhere and offer it to the World Honored One.' With this thought, she held her begging bowl and begged for oil everywhere. After lighting the lamp, she sent it to the place where the Buddha was walking, bowed and joined her palms, and made a vow: 'I hope that with all these good roots, like Sakyamuni Buddha, I will attain unsurpassed enlightenment at the age of one hundred. Like Sariputra and Maha Maudgalyayana, I will stand on the left and right, before and behind, with virtuous sages corresponding. May the Bhikshu Ananda be my attendant, my father be named Suddhodana, my mother be named Maya, my city be named Kapilavastu, and my virtuous son be named Rahula. May I have such disciples, parents, country, city, and offspring in the future. Just as Sakyamuni World Honored One enters Parinirvana, and the fragments of his body are broken into Sarira, may I enter Parinirvana like this World Honored One, and my body be divided into Sarira.' At that time, all the lamps were extinguished, but this woman's lamp was bright and clear, constantly remaining as it was. The Buddha did not stop walking, and the attendants did not rest. The Venerable Ananda thought: 'There is no reason for someone to sleep in the light of the Buddha's lamp. I should extinguish this lamp now.' He tried to extinguish it with his hand, but he could not stop it, and then with...

衣扇復不能滅，持扇扇之亦不得滅。爾時佛告具壽阿難陀曰：「汝何所為？」白言：「世尊！我念世尊于燈明中而不眠臥，意欲滅止。以手衣扇擿撥吹之，竟不能滅。」佛言：「阿難陀！勿自疲勞。縱令無礙大風來吹此燈，尚不能滅，況汝以手衣扇，能令吹滅？然此燈者，而彼女人，發弘大行，以無限意方然此燈。阿難！然彼女人，當來百歲之時，必成正覺，號釋迦牟尼如來、應供、無上正等，十號具足，前後相應賢善弟子，亦名舍利弗、大目連、侍者名阿難陀、父名凈飯、母名大摩耶，城名劫比羅，子名羅怙羅，般涅盤后，分諸舍利。」是時四方遠近人眾咸聞斯事，以然一燈供養世尊，蒙佛授記當來成佛。婆羅門長者居士聞已，咸言：「而此貧女，當來圓具一切諸德。」皆以衣財飲食競興供養。

勝光王聞，生無比想，即備香油一千大瓶，以四種寶而作燈盞，佛經行處然燈佈置。又白佛言：「大德世尊！我為聖者大迦葉波，奉請世尊及苾芻僧伽七日供養。蒙佛說我往昔奉施無鹽米膏因果業緣。由斯事故，我復奉請世尊並與僧伽，於三月日供養，一一苾芻皆施價直百千衣服，一俱胝油瓶而作燈會，不蒙世尊授我當來成於無上正等覺記。愿見世尊記我成佛，當來應有得為導首。」佛言：「大王！無上等正覺，甚深

【現代漢語翻譯】現代漢語譯本：用衣服或扇子都無法熄滅燈，即使拿著扇子扇也無法熄滅。當時，佛告訴具壽阿難陀（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）說：『你在做什麼？』阿難陀回答說：『世尊！我想到世尊在燈光下不睡覺，想把燈熄滅。用手、衣服或扇子撥弄吹它，竟然不能熄滅。』佛說：『阿難陀！不要白費力氣了。縱然有無礙的大風來吹這燈，尚且不能熄滅，何況你用手、衣服或扇子，能把它吹滅？然而這燈，是那位女人，發大弘願，以無限的誠意點燃的。阿難陀！那位女人，將來一百年後，必定成就正覺，號為釋迦牟尼（Sakyamuni，佛教的創始人）如來（Tathagata，佛的十號之一）、應供（Arhat，佛的十號之一）、無上正等覺（Anuttara-samyak-sambodhi，佛的十號之一），十號具足，前後相應的賢善弟子，也名叫舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）、大目犍連（Maha Maudgalyayana，佛陀十大弟子之一，以神通著稱），侍者名叫阿難陀，父親名叫凈飯（Suddhodana，釋迦牟尼的父親），母親名叫摩耶（Maya，釋迦牟尼的母親），城名叫劫比羅（Kapilavastu，釋迦牟尼的故鄉），兒子名叫羅睺羅（Rahula，釋迦牟尼的兒子），般涅槃（Parinirvana，佛教術語，指佛或阿羅漢的逝世）后，分諸舍利（Sarira，佛教術語，指佛或高僧圓寂后火化形成的結晶體）。』當時四面八方遠近的人眾都聽到了這件事，因為點燃一盞燈供養世尊，蒙佛授記將來成佛。婆羅門（Brahmin，古印度社會中的祭司階層）、長者、居士聽了之後，都說：『這位貧窮的女子，將來會圓滿具備一切功德。』都用衣服、財物、飲食爭相供養她。勝光王（King Prasenajit，古印度拘薩羅國國王）聽了，生起無比的敬仰，立即準備了一千大瓶香油，用四種寶物製作燈盞，在佛陀經過的地方點燈佈置。又對佛說：『大德世尊！我爲了聖者大迦葉波（Mahakasyapa，佛陀十大弟子之一，以頭陀行著稱），奉請世尊及比丘（Bhikkhu，佛教出家男眾）僧伽（Samgha，佛教僧團）七日供養。蒙佛講述我往昔奉獻無鹽米膏的因果業緣。因為這個緣故，我再次奉請世尊並與僧伽，於三個月內供養，每一位比丘都施捨價值百千的衣服，用一俱胝（Koti，印度數字單位，相當於一千萬）油瓶來做燈會，卻沒有蒙世尊授記我將來成就無上正等覺。願意見世尊授記我成佛，將來應當能夠成為引導者。』佛說：『大王！無上等正覺，非常深奧。』

【English Translation】 English version: Clothes and fans could not extinguish the lamp, and even holding a fan to fan it could not extinguish it. At that time, the Buddha said to the Venerable Ananda (Ananda, one of the ten great disciples of the Buddha, known for his extraordinary memory), 'What are you doing?' Ananda replied, 'World Honored One! I thought that the World Honored One does not sleep under the lamplight, and I wanted to extinguish the lamp. I tried to extinguish it by poking and blowing with my hands, clothes, or a fan, but I couldn't.' The Buddha said, 'Ananda! Do not tire yourself in vain. Even if a great unobstructed wind were to blow this lamp, it still could not be extinguished, let alone you trying to extinguish it with your hands, clothes, or a fan? However, this lamp was lit by that woman, who made a great vow and lit it with infinite sincerity. Ananda! That woman, in a hundred years, will surely attain perfect enlightenment and be named Sakyamuni (Sakyamuni, the founder of Buddhism) Tathagata (Tathagata, one of the ten titles of the Buddha), Arhat (Arhat, one of the ten titles of the Buddha), Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, one of the ten titles of the Buddha), possessing all ten titles, and her virtuous disciples, both before and after, will also be named Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom), Maha Maudgalyayana (Maha Maudgalyayana, one of the ten great disciples of the Buddha, known for his supernatural powers), her attendant will be named Ananda, her father will be named Suddhodana (Suddhodana, the father of Sakyamuni), her mother will be named Maya (Maya, the mother of Sakyamuni), her city will be named Kapilavastu (Kapilavastu, the hometown of Sakyamuni), her son will be named Rahula (Rahula, the son of Sakyamuni), and after Parinirvana (Parinirvana, a Buddhist term referring to the death of a Buddha or Arhat), the Sarira (Sarira, a Buddhist term referring to the crystalline remains after the cremation of a Buddha or high monk) will be divided.' At that time, people from all directions, near and far, heard of this event, and because they lit a lamp to offer to the World Honored One, they received the Buddha's prediction that they would become Buddhas in the future. Brahmins (Brahmin, the priestly class in ancient Indian society), elders, and laypeople, upon hearing this, all said, 'This poor woman will perfectly possess all virtues in the future.' They all competed to offer her clothes, wealth, and food. King Prasenajit (King Prasenajit, the king of Kosala in ancient India), upon hearing this, developed unparalleled reverence and immediately prepared a thousand large bottles of fragrant oil, made lamps with four kinds of treasures, and arranged lamps in the places where the Buddha passed. He also said to the Buddha, 'Great Virtuous World Honored One! For the sake of the Venerable Mahakasyapa (Mahakasyapa, one of the ten great disciples of the Buddha, known for his ascetic practices), I invited the World Honored One and the Bhikkhu (Bhikkhu, Buddhist monks) Samgha (Samgha, the Buddhist monastic community) for seven days of offerings. I was fortunate to have the Buddha tell me about the karmic causes and conditions of my past offering of unsalted rice porridge. Because of this reason, I once again invite the World Honored One and the Samgha for three months of offerings, giving each Bhikkhu clothes worth a hundred thousand, and using a Koti (Koti, an Indian numerical unit equivalent to ten million) of oil bottles to make a lamp festival, but I did not receive the World Honored One's prediction that I would attain Anuttara-samyak-sambodhi in the future. I wish to see the World Honored One predict that I will become a Buddha and be able to become a guide in the future.' The Buddha said, 'Great King! Anuttara-samyak-sambodhi is very profound.'

難測，甚深難照，難解難悟，而不能趣。微妙難知，智者所覺，非愚夫了、非是易獲。以一施得，不以百施千施百千施而能得之。大王！然若樂求無上等正覺，應須種種行檀惠施、修諸福利、親近善知識、謙下恭敬，頗有得成導首之期。」爾時大王聞佛此語，涕淚悲泣，以衣拭目，合掌白佛言：「大德世尊！往求無上等正覺時，施何等物？修何福業？」佛告大王：「且致余劫，此賢劫中為求無上等正覺故，所施之物，修諸福業，我今略說，王今諦聽，極善作意。」

佛告大王：「乃往古昔，人壽無量歲時，有王名曰長凈，頂生肉皰，極為柔軟，猶如綿絮。皰熟自破，而生一子，顏容端正，甚可愛樂，不白不黑，如真金色，頭如傘蓋，手臂纖長，額廣平正，眉連如月，鼻高且直，具三十二丈夫相。生已入宮，宮中婇女，有八萬四千，遙見王子，乳皆流出，各各咸愿：『我養王子。』即以為名，號曰樂養；由頂上生，複名頂生，如《中阿笈摩．王法相應品》中廣說。頂生王子與諸童子游戲時間，經六天帝釋報盡命過，后為太子。復經六個天帝命過，登政王位。復經六帝釋命過，于贍部洲，以法化世，內宮雨天衣服、外雨金寶。爾時廣嚴城側有五仙人，名曰醜面，所居之處，諸鳥亂鳴；仙人不忍，遂咒誓之，使其諸鳥

【現代漢語翻譯】現代漢語譯本：難以衡量，極其深奧難以照見，難以理解難以領悟，並且不能輕易達到。微妙的道理難以知曉，只有智者才能覺悟，不是愚笨的人所能明白的，也不是容易獲得的。即使只做一次佈施，也能得到，不是通過一百次、一千次、甚至成百上千次的佈施就能得到的。大王！如果真心想要求得無上正等正覺（Anuttara-samyak-sambodhi，指最高的、完全的覺悟），就應該進行各種各樣的佈施，修習各種各樣的福德，親近善知識（Kalyana-mittata，指引導人們走向正道的良師益友），謙虛恭敬，或許會有成就導師的希望。』"當時國王聽了佛陀的這些話，悲傷地哭泣，用衣袖擦拭眼淚，合掌對佛陀說：『偉大的世尊！在過去尋求無上正等正覺的時候，您佈施了什麼東西？修了什麼樣的福業？』佛陀告訴國王：『暫且放下其他的劫數不說，就在這個賢劫（Bhadrakalpa，指現在這個時期）中，爲了尋求無上正等正覺的緣故，我所佈施的東西，所修習的各種福業，我現在簡略地說一說，你現在仔細聽，用心思考。』佛陀告訴國王：『在很久很久以前，人們的壽命有無量歲的時候，有一位國王名叫長凈（Dirgha-pavitra），他的頭頂上長了一個肉皰，非常柔軟，就像棉絮一樣。肉皰成熟后自己破裂，然後生出一個兒子，容貌端正，非常可愛，不白也不黑，像純正的金色一樣，頭頂像傘蓋，手臂纖細修長，額頭寬闊平正，眉毛相連像彎月，鼻子高挺筆直，具備三十二大丈夫相（Lakshanas，指佛陀或偉大人物所具有的32種特殊體相）。出生后就被帶入宮中，宮中有八萬四千名婇女，遠遠地看見王子，乳汁都流了出來，各自都希望：『我來養育王子。』因此就給他取名為樂養（Lalita-posha）；因為是從頭頂上生出來的，又名叫頂生（Murddhaja），就像《中阿笈摩·王法相應品》中詳細敘述的那樣。頂生王子和眾多的童子一起玩耍，經過六個天帝釋（Shakra，佛教中的護法神）壽命終結，然後成為太子。又經過六個天帝壽命終結，登上國王的王位。又經過六個帝釋壽命終結，在贍部洲（Jambudvipa，指我們所居住的這個世界），用正法教化世人，內宮降雨天衣，外邊降雨金銀財寶。當時在廣嚴城（Vishala，古印度城市名）旁邊有五位仙人，名叫醜面（Durmukha），他們所居住的地方，各種鳥類胡亂鳴叫；仙人們無法忍受，於是就用咒語詛咒它們，使這些鳥類

【English Translation】 English version: 'Immeasurable, profoundly deep and difficult to see, difficult to understand and difficult to awaken to, and not easily attained. Subtle and difficult to know, realized by the wise, not understood by the foolish, not easily obtained. It can be obtained with a single act of giving, not with a hundred, a thousand, or hundreds of thousands of acts of giving. Great King! If one truly seeks unsurpassed, complete and perfect enlightenment (Anuttara-samyak-sambodhi), one should perform various kinds of charitable giving, cultivate all kinds of meritorious deeds, associate with virtuous friends (Kalyana-mittata), be humble and respectful, and perhaps there will be a time to become a guide.' At that time, the king, hearing these words of the Buddha, wept with tears of sorrow, wiped his eyes with his robe, and, with palms joined, said to the Buddha: 'Greatly virtuous World-Honored One! When seeking unsurpassed, complete and perfect enlightenment in the past, what things did you give? What meritorious deeds did you cultivate?' The Buddha said to the king: 'Let other kalpas (aeons) be. In this Bhadrakalpa (the present fortunate aeon), for the sake of seeking unsurpassed, complete and perfect enlightenment, the things I gave and the meritorious deeds I cultivated, I will now briefly describe. Listen carefully and pay close attention.' The Buddha said to the king: 'In the ancient past, when people lived for immeasurable years, there was a king named Dirgha-pavitra (Long-pure), who had a fleshy protuberance on the top of his head, which was extremely soft, like cotton. When the protuberance matured, it broke open on its own, and a son was born, with a handsome face, very lovable, neither white nor black, like pure gold, with a head like an umbrella, slender arms, a broad and flat forehead, eyebrows connected like the moon, a high and straight nose, possessing the thirty-two marks of a great man (Lakshanas). After he was born, he was brought into the palace, where there were eighty-four thousand palace women. Seeing the prince from afar, milk flowed from their breasts, and each wished: 'I will raise the prince.' Therefore, he was named Lalita-posha (Delicate-nourished); because he was born from the top of the head, he was also named Murddhaja (Head-born), as described in detail in the Madhyama Agama, Royal Law Corresponding Chapter. Prince Murddhaja played with many children, and after six Shakra (Indra, the ruler of the Trāyastriṃśa Heaven) Devas passed away, he became the crown prince. After six more Devas passed away, he ascended the throne as king. After six more Indras passed away, he ruled the world in Jambudvipa (the continent where we live) with the Dharma, raining heavenly clothes in the inner palace and raining gold and jewels outside. At that time, near the city of Vishala (a city in ancient India), there were five ascetics named Durmukha (Ugly-faced), and where they lived, various birds were making chaotic noises; the ascetics could not bear it, so they cursed them, causing the birds

翅羽皆落。時曼陀多王聞唸曰：『此無悲心，何容住此？』便即驅遣令出其界。仙作是念：『王王四天，我何處居？』便即詣于妙高山所，山下層住。時王后至西拘陀尼住，經六天帝命過；東弗婆提、北俱盧洲，亦復如是。於此自為治化，於七重金山，各亦過六天帝釋命過。於時升上須彌山頂，其仙咒禁王軍，皆不能動。時有藥叉名曰空居，常前而行，仙見是事為說伽陀：

「『凈仙請息瞋恚心，　　無有一切得成就；　　此是曼陀多大王，　　不同廣嚴諸鳥類。』

「時王問曰：『誰禁軍眾？』答曰：『是大仙禁止。』王復問曰：『此仙愛樂何物？』答曰：『愛人髮髻。』時王即咒說言：『愿彼仙人，無頭髮髻，為我侍從。』作此愿已，其仙髮髻自落，手持弓杖先走。王之女寶白言：『大王！此是仙人，莫為過患，愿王放之。』王聞此語，即放彼仙。是時仙人，心生大恨，即持戒行，不久得五神通。時難陀、鄔波難陀龍王，見彼大王及諸軍眾，意作是念：『此是阿修羅。』即集四兵眾來。見是曼陀多王，兵眾皆悉退散，其四大藥叉見此亦皆退走，並詣四天王所，白言：『大王！今有四事大軍來至，我等皆被打退。』告曰：『此是曼陀多王，有大福德，欲來帝釋宮所，我等非可共敵。汝等共我，將諸香花、

【現代漢語翻譯】現代漢語譯本

翅膀和羽毛都掉落了。當時曼陀多王（Mandhatri，古代印度傳說中的轉輪聖王）聽到這件事，心想：『這個人沒有慈悲心，怎麼能讓他住在這裡？』於是立刻驅逐他離開自己的領土。仙人（指修行者）心想：『國王統治四天，我該住在哪裡呢？』於是就前往妙高山（Mount Meru，佛教宇宙觀中的須彌山）的山腳下居住。當時王后到達西拘陀尼（Aparagodaniya，四大部洲之一）居住，經過了六位天帝的壽命；東弗婆提（Purvavideha，四大部洲之一）、北俱盧洲（Uttarakuru，四大部洲之一），也同樣如此。他在這裡自己進行統治教化，在七重金山（Seven Gold Mountains，佛教宇宙觀中的山脈）的每一重，也都經過了六位天帝的壽命。當時他登上須彌山頂，那仙人的咒語禁制，國王的軍隊都不能撼動。當時有個藥叉（Yaksa，一種守護神）名叫空居，經常在前面行走，仙人看到這件事，就說了偈語：『清凈的仙人啊，請停止你的嗔恚之心，沒有任何事情可以通過嗔恚獲得成就；這是曼陀多大王，他和那些普通的鳥類不一樣。』當時國王問道：『是誰禁止我的軍隊前進？』回答說：『是那位大仙禁止的。』國王又問道：『這位仙人喜歡什麼東西？』回答說：『喜歡人的髮髻。』當時國王就念咒說：『愿那位仙人失去髮髻，成為我的侍從。』說了這個願望之後，那仙人的髮髻自己就掉落了，他手持弓箭和棍杖，在前面逃跑。國王的女兒寶說道：『大王！這是仙人，不要對他太過分，希望大王放了他。』國王聽到這話，就放了那位仙人。當時仙人心生極大的怨恨，於是持戒修行，不久就獲得了五神通（Five Supernatural Powers，佛教中的五種神通）。當時難陀（Nanda，龍王名）、鄔波難陀（Upananda，龍王名）龍王，看到那位大王和他的軍隊，心想：『這些人是阿修羅（Asura，一種好戰的神）。』於是聚集四種軍隊前來。看到是曼陀多王，軍隊都全部退散了，那四大藥叉看到這種情況，也都退走，並且前往四天王（Four Heavenly Kings，佛教中的護法神）那裡，稟告說：『大王！現在有四種大軍前來，我們都被打退了。』四天王告訴他們說：『這是曼陀多王，有很大的福德，想要來帝釋（Indra，佛教中的天帝）的宮殿，我們不可以和他為敵。你們和我一起，拿著各種香花、』

【English Translation】 English version

His wings and feathers all fell off. Then King Mandhatri (Mandhatri, a Chakravartin king in ancient Indian legends) heard of this and thought: 'This one has no compassion, how can he be allowed to live here?' He immediately drove him out of his territory. The hermit (referring to a practitioner) thought: 'The king rules the four heavens, where should I live?' So he went to the foot of Mount Meru (Mount Meru, the Sumeru mountain in Buddhist cosmology) to live. At that time, the queen arrived and lived in Aparagodaniya (Aparagodaniya, one of the four great continents), passing through the lifespan of six Devas (gods); the same happened in Purvavideha (Purvavideha, one of the four great continents) and Uttarakuru (Uttarakuru, one of the four great continents). He ruled and transformed here, and in each of the Seven Gold Mountains (Seven Gold Mountains, mountains in Buddhist cosmology), he also passed through the lifespan of six Devas. At that time, he ascended to the top of Mount Sumeru, and the hermit's mantras and prohibitions could not be moved by the king's army. At that time, there was a Yaksha (Yaksa, a type of guardian deity) named Empty Dwelling, who often walked in front, and the hermit, seeing this, spoke a Gatha (verse): 'Pure hermit, please cease your anger, nothing can be accomplished through anger; This is King Mandhatri, he is not like those ordinary birds.' At that time, the king asked: 'Who is forbidding my army from advancing?' He replied: 'It is the great hermit who is forbidding them.' The king then asked: 'What does this hermit like?' He replied: 'He likes people's hair buns.' At that time, the king chanted a mantra, saying: 'May that hermit lose his hair bun and become my servant.' After saying this wish, the hermit's hair bun fell off by itself, and he ran away in front, holding a bow and staff. The king's daughter jewel said: 'Great King! This is a hermit, do not be too excessive with him, may the king release him.' The king heard this and released the hermit. At that time, the hermit felt great resentment, so he upheld the precepts and practiced, and soon obtained the Five Supernatural Powers (Five Supernatural Powers, five supernatural powers in Buddhism). At that time, the Naga (dragon king) Nanda (Nanda, name of a dragon king) and Upananda (Upananda, name of a dragon king), seeing that great king and his army, thought: 'These people are Asuras (Asura, a type of warlike god).' So they gathered four types of armies and came. Seeing that it was King Mandhatri, the armies all scattered, and the four great Yakshas, seeing this situation, also retreated and went to the Four Heavenly Kings (Four Heavenly Kings, guardian deities in Buddhism), reporting: 'Great King! Now there are four great armies coming, and we have all been defeated.' The Four Heavenly Kings told them: 'This is King Mandhatri, who has great merit and virtue, and wants to come to Indra's (Indra, the heavenly emperor in Buddhism) palace, we cannot be his enemy. You and I together, taking various incense and flowers,'

種種供具於前迎之。』見已存問，即共往帝釋天宮。帝釋若見，即舍半座，分座而坐。於時阿修羅眾有四兵眾，同往帝釋宮所，藥叉又來告彼帝釋：『其阿修羅將四兵眾從地而出，已破五處，可須備辦。唯愿天主知之，當可預備。』於時帝釋即欲往敵。其曼陀多王告帝釋曰：『汝今且住！我往對敵。』答曰：『如是。』時王即領十八萬眾精力壯士騰空而去，各相謂言：『發大聲響，我等大威力士。』其阿修羅見彼空中有十八萬力士作如此聲，皆悉閉耳散走。時頂生王復作是念：『我應住此，贍部洲人，熾盛豐樂，及以三洲，皆悉屬我。今須取帝釋之位，作人天主。』作此念已，即失神通，墮贍部洲，染大疾患。王即說伽他曰：

「『有億多財者，　　貪慾而無足；　　少樂而苦多，　　智人能遠離。　　設受天堂樂，　　意悅亦未足；　　欲知悅樂盡，　　唯佛聲聞眾。　　譬如金山聚，　　亦如雪山王；　　一人猶未足，　　智者如是解。　　緣見此苦根，　　諸欲不可樂；　　人箭是蔭根，　　當共學律教。』

「時王說是頌已作大舍施。復以伽他而說頌曰：

「『我知短壽身，　　來世必招苦；　　今須作功德，　　以招來世樂。　　若樂修福者，　　舍施隨力分；　　樂修福

【現代漢語翻譯】現代漢語譯本『用各種各樣的供品在前面迎接他。』（曼陀多王）見到帝釋（Indra，天神之王）后，互相問候，然後一起前往帝釋天宮。如果帝釋見到他，就會讓出半個座位，分座而坐。當時，阿修羅（Asura，一種好戰的神）眾帶著四種軍隊，一同前往帝釋宮殿，藥叉（Yaksa，一種守護神）又來告訴帝釋：『那些阿修羅將率領四種軍隊從地底下出來，已經攻破了五個地方，需要做好準備。希望天主知道這件事，應當可以預先防備。』當時，帝釋就想前去迎戰。曼陀多王告訴帝釋說：『你現在先住在這裡！我前去對敵。』帝釋回答說：『好的。』當時，曼陀多王就率領十八萬精力充沛的壯士騰空而去，他們互相說道：『發出巨大的聲響，我們是具有強大威力的戰士。』那些阿修羅看到天空中這十八萬力士發出這樣的聲音，都摀住耳朵四散逃跑。當時，頂生王（Mandhata，人名）又這樣想：『我應該住在這裡，贍部洲（Jambudvipa，人間世界）的人民，生活富足快樂，以及其他三個洲，都屬於我。現在需要奪取帝釋的地位，做人天之主。』產生這個想法后，就失去了神通，墮落到贍部洲，染上了重病。國王就說了這首伽他（Gatha，偈頌）說：『擁有億萬財富的人，貪慾之心仍然沒有滿足；少許快樂而痛苦很多，有智慧的人能夠遠離這些。即使享受天堂的快樂，內心喜悅也仍然不會滿足；想要知道快樂的盡頭，只有佛（Buddha，覺悟者）和聲聞（Sravaka，聽聞佛法者）眾。譬如堆積如山的金子，又如雪山之王；一個人仍然不會滿足，有智慧的人是這樣理解的。因為看到這些痛苦的根源，各種慾望都不是可以貪戀的；人生的煩惱就像箭一樣，它的根源是貪慾，應當共同學習戒律和教誨。』當時，國王說完這首偈頌后，做了大量的佈施。又用伽他說了這首偈頌：『我知道壽命短暫的身體，來世必定會招來痛苦；現在必須做功德，用來招來來世的快樂。如果喜歡修行福德的人，就應該根據自己的能力進行佈施；喜歡修行福德

【English Translation】 English version 『Greet him with various offerings.』 Upon seeing Sakra (Indra, King of Gods), (Mandhata) exchanged greetings and went together to Sakra』s palace. If Sakra saw him, he would offer half of his seat, sharing it. At that time, the Asura (a race of warring deities) host with its four divisions of troops, went together to Sakra』s palace, and a Yaksa (a type of guardian spirit) came to inform Sakra: 『The Asuras, leading their four divisions of troops, are emerging from the earth, having already breached five locations; preparations must be made. May the Lord of Gods be aware of this and prepare in advance.』 At that time, Sakra intended to go and confront them. King Mandhata said to Sakra: 『You remain here for now! I will go to confront them.』 Sakra replied: 『As you wish.』 Then the king led eighteen myriads of energetic warriors, ascending into the sky, each saying to the other: 『Let us make a great sound, for we are warriors of great power.』 The Asuras, seeing these eighteen myriads of warriors in the sky making such a sound, all covered their ears and scattered. Then King Mandhata thought: 『I should remain here, for the people of Jambudvipa (the human world) are prosperous and joyful, and the three continents all belong to me. Now I must seize the position of Sakra and become the lord of humans and gods.』 Having this thought, he lost his supernatural powers, fell to Jambudvipa, and contracted a severe illness. The king then spoke this Gatha (verse): 『Those with billions of wealth, still have insatiable greed; little joy and much suffering, the wise can stay away from these. Even if enjoying the pleasures of heaven, the heart is still not satisfied; to know the end of joy, only the Buddha (the Awakened One) and the Sravaka (Disciples who hear the teachings) assembly. Like a mountain of gold, or the king of snow mountains; one person is still not satisfied, the wise understand it this way. Seeing the root of this suffering, various desires are not to be enjoyed; the arrow of human suffering has greed as its root, we should together learn the precepts and teachings.』 Then, after the king spoke this verse, he made great offerings. Again, he spoke this verse in Gatha: 『I know this short-lived body, will surely bring suffering in the next life; now I must make merit, to bring joy in the next life. If one enjoys cultivating merit, one should give according to one's ability; enjoys cultivating merit

業人，　　今世後世樂。』」

爾時佛告大王：「于汝意云何？時彼曼陀多王者，即我身是。我于爾時，如是利益有情，尚不能獲無上正覺，況復少施而獲無上覺者，為有緣此因生死報。」

根本說一切有部毗奈耶藥事卷第十二大正藏第 24 冊 No. 1448 根本說一切有部毗奈耶藥事

根本說一切有部毗奈耶藥事卷第十三

大唐三藏義凈奉　制譯

尾施縛多羅緣

世尊復告大王：「汝當諦聽！乃往古昔，我為求無上正覺利益有情，乃有轉輪聖王名大喜見，七寶具足，獲四神通，于《長阿笈摩六十三品》中，已廣分別說。時喜見王倍樂正法，飯食供養五百獨覺，奉飲食已，人各別施上㲲一張，說伽他曰：

「『已證廣大心，　　仁者莫放逸；　　施與持戒人，　　施必得增益。　　此施人明達，　　信心得解脫；　　以證無罪心，　　當生得快樂。』」

爾時佛告大王：「勿作異念！爾時轉輪王有七寶具足、獲四神通，即我身是。我于彼時，作是舍施，雖不獲得無上正等正覺；為此因緣，積集善根，是故而今得成正覺。」佛復告大王：「我為求無上正覺，作舍施功德，汝當諦聽！如往昔有一婆羅門名曰時至，是大豪姓，每行施法施諸婆羅門。用八

【現代漢語翻譯】現代漢語譯本『造業之人，今生來世皆得安樂。』

這時，佛陀告訴國王：『你認為如何？當時的曼陀多王（Mandhata-raja，古代印度傳說中的轉輪王），就是我的前身。我在那時，如此利益眾生，尚且不能獲得無上正覺（anuttara-samyak-sambodhi，無上圓滿的覺悟），更何況是少量佈施就能獲得無上覺悟呢？這是因為有緣於此因，才會有生死輪迴的果報。』

《根本說一切有部毗奈耶藥事卷第十二》《大正藏》第24冊 No. 1448 《根本說一切有部毗奈耶藥事》

《根本說一切有部毗奈耶藥事卷第十三》

大唐三藏義凈奉旨譯

尾施縛多羅緣（Visvamtara，菩薩名）

世尊又告訴國王：『你應當仔細聽！很久以前，我爲了求得無上正覺，利益眾生，曾經做過轉輪聖王（cakravarti-raja，統治世界的理想君主），名叫大喜見（Maha-darsana）。他七寶具足，獲得四神通，在《長阿含經六十三品》中，已經詳細分別地講述過。當時喜見王非常喜愛正法，用飯食供養五百位獨覺（pratyekabuddha，不依師教，自己覺悟的聖者），供奉飲食完畢后，每人分別佈施上等毛毯一張，並說了這首偈頌：

『已證廣大心，仁者莫放逸；施與持戒人，施必得增益。此施人明達，信心得解脫；以證無罪心，當生得快樂。』

這時，佛陀告訴國王：『不要有其他的想法！當時的轉輪王七寶具足，獲得四神通，就是我的前身。我在那時，做了這樣的佈施，雖然沒有獲得無上正等正覺（anuttara-samyak-sambodhi，無上圓滿的覺悟）；但因為這個因緣，積聚了善根，所以現在才能成就正覺。』佛陀又告訴國王：『我爲了求得無上正覺，所做的佈施功德，你應當仔細聽！如往昔有一位婆羅門（Brahmana，印度教祭司）名叫時至，是個大富豪，經常施行佈施，施捨給各位婆羅門。用八

【English Translation】 English version 'The doer of deeds, enjoys happiness in this life and the next.'"

At that time, the Buddha told the Great King: 'What do you think? That King Mandhata (Mandhata-raja, a Chakravarti king in ancient Indian legends) was myself. At that time, even though I benefited sentient beings in such a way, I still did not attain Anuttara-Samyak-Sambodhi (unsurpassed perfect enlightenment). How much less could one attain unsurpassed enlightenment with a small amount of giving? It is because of this cause that one experiences the retribution of birth and death.'

Mūlasarvāstivāda-vinaya-vastu, Volume 12 Taisho Tripitaka Volume 24, No. 1448, Mūlasarvāstivāda-vinaya-vastu

Mūlasarvāstivāda-vinaya-vastu, Volume 13

Translated under Imperial Order by the Tripitaka Master Yijing of the Great Tang Dynasty

The Story of Visvamtara

The World-Honored One further told the Great King: 'You should listen carefully! In the distant past, in order to seek unsurpassed perfect enlightenment and benefit sentient beings, I was once a Chakravarti King (cakravarti-raja, the ideal monarch who rules the world) named Maha-darsana. He possessed the seven treasures and attained the four supernormal powers, which have already been extensively and separately described in the Sixty-Three Sections of the Dirghagama. At that time, King Maha-darsana greatly delighted in the Dharma, offering food and sustenance to five hundred Pratyekabuddhas (pratyekabuddha, a self-enlightened being who does not rely on a teacher). After offering the food and sustenance, he gave each of them a fine woolen blanket, reciting this gatha:

'Having realized a vast mind, Benevolent ones, do not be negligent; Giving to those who uphold the precepts, Giving will surely increase benefits. This giver is wise and understanding, With faith, liberation is attained; Having realized a blameless mind, One will be happy in the next life.'"

At that time, the Buddha told the Great King: 'Do not have any other thoughts! That Chakravarti King who possessed the seven treasures and attained the four supernormal powers was myself. At that time, I made such offerings, although I did not attain Anuttara-Samyak-Sambodhi (unsurpassed perfect enlightenment); but because of this cause, I accumulated good roots, and therefore I am now able to attain perfect enlightenment.' The Buddha further told the Great King: 'You should listen carefully to the meritorious deeds of giving that I performed in order to seek unsurpassed perfect enlightenment! In the past, there was a Brahmin (Brahmana, a Hindu priest) named Time-Arrived, who was from a wealthy and noble family. He often practiced giving, bestowing gifts upon various Brahmins. Using eight

十四萬大象，莊嚴金具，皆以清凈金幢覆蓋，金網垂下，悉以金莊。此象施與婆羅門等，于《毗羅摩經》中說，如《中阿笈摩經》。作此功德，說伽他曰：

「『施已愿彼樂，　　我施住無畏；　　以施供世間，　　天及諸人等。　　若求一切樂，　　舍施住無畏；　　能求當解脫，　　大富為人主。』」

佛告大王：「往時時至豪姓婆羅門，施八十四萬金莊嚴象者，即我身是。我于爾時，為舍施故，未即證無上正覺；猶彼因緣，有正信緣，是故而今功德圓滿，乃得無上正等正覺。複次大王，我為求無上正等正覺，能行舍施，作福利時。大王諦聽！乃往古昔，有轉輪王名曰吉勝，統領四洲，具足七寶，有三神通，為無子息。因求子故，思念作千方便。時有一人來白王言：『有藥名為多子，宮人食者，當即有子。』彼王聞有多子藥名，即求訪覓。后時王得此藥，善細磨之，令入宮人飲已，便即妊娠。其王妃不知斯事，月滿生子，形貌端嚴，面如師子，有那羅延神力。集諸眷屬，作生日會，為立名字，號曰茅草。是時王子麵前，自然而有妙螺及輪。王子若吹擊此螺，外軍聞者，皆悉退走；或有聞者，耳即便聾。若聞轉輪聲者，人皆走藏、或投屋穴。降得外境，諸王伏已，來見父王，白言：『大王！所有外境

【現代漢語翻譯】現代漢語譯本十四萬頭裝飾著華麗器具的大象，都用潔凈的金幢覆蓋，垂下金色的網，全部用黃金裝飾。這些大象施捨給婆羅門等人，這在《毗羅摩經》（Vīramā-sūtra）中有所記載，也見於《中阿含經》（Madhyamāgama-sūtra）。在完成這項功德后，說了以下偈頌：『施捨之後愿他們快樂，我因施捨而安住于無畏；以施捨供養世間，包括天人和所有人類。如果想要獲得一切快樂，就應捨棄吝嗇，安住于無畏；能夠這樣追求，就能獲得解脫，成為富有且受人尊敬的領袖。』佛陀告訴國王：『過去有一位名叫時至的富裕婆羅門，他施捨了八十四萬頭用黃金裝飾的大象，那就是我的前身。我當時因為致力於施捨，所以沒有立即證得無上正等正覺（anuttarā-samyak-saṃbodhi）；但由於那時的因緣，以及具有正信的緣故，所以現在功德圓滿，才得以證得無上正等正覺。』『此外，大王，我爲了追求無上正等正覺，能夠實行佈施，做利益眾生的事情。大王仔細聽！在很久以前，有一位轉輪王（cakravartin）名叫吉勝，他統治著四大部洲，擁有七寶，具有三種神通，但他沒有兒子。因為求子的緣故，他想盡千方百計。當時有一個人來告訴國王說：『有一種藥名叫多子，宮女吃了，就會懷孕生子。』國王聽到有多子藥的名字，就四處尋找。後來國王得到了這種藥，仔細研磨后，讓宮女們喝下，她們就懷孕了。王妃不知道這件事，足月後生下了一個兒子，相貌端正莊嚴，面容像獅子，具有那羅延（Nārāyaṇa）神力。國王召集所有親屬，舉辦生日慶祝會，為王子取名為茅草。當時在王子麵前，自然而然地出現了美妙的螺和輪。王子如果吹響這個螺，敵軍聽到后，都會退走；有些人聽到后，耳朵就會聾。如果聽到輪的聲音，人們都會逃跑躲藏，或者躲進屋裡的洞穴。王子降伏了外境，諸王臣服后，來見父王，稟告說：『大王！所有外境

【English Translation】 English version Fourteen myriads of elephants, adorned with magnificent implements, all covered with pure golden canopies, with golden nets hanging down, all decorated with gold. These elephants were given to Brahmins and others, as described in the Vīramā-sūtra (Vīramā-sūtra), similar to what is found in the Madhyamāgama-sūtra (Madhyamāgama-sūtra). Having performed this meritorious deed, he spoke the following gāthā: 'Having given, may they be happy; I dwell in fearlessness because of giving; By giving, I offer to the world, including gods and all humans. If one seeks all happiness, one should give up stinginess and dwell in fearlessness; By seeking in this way, one can attain liberation, becoming a wealthy and respected leader.' The Buddha said to the King: 'In the past, a wealthy Brahmin named Shizhi (Shizhi), who gave away eighty-four myriads of elephants adorned with gold, that was my past life. At that time, because I was dedicated to giving, I did not immediately attain anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment); but because of that cause and condition, and because of having the condition of right faith, therefore now my merit is complete, and I have attained anuttarā-samyak-saṃbodhi.' 'Furthermore, Great King, in order to seek anuttarā-samyak-saṃbodhi, I was able to practice giving and do things that benefit sentient beings. Great King, listen carefully! In the ancient past, there was a cakravartin (wheel-turning king) named Jisheng (Jisheng), who ruled over the four continents, possessed the seven treasures, and had three supernatural powers, but he had no son. Because he desired a son, he thought of a thousand ways. At that time, a person came and told the King: 'There is a medicine called Duōzǐ (Duōzǐ), if the palace women eat it, they will become pregnant and have a son.' The King heard the name of the Duōzǐ medicine and sought it everywhere. Later, the King obtained this medicine, ground it finely, and had the palace women drink it, and they became pregnant. The Queen did not know about this matter, and after the full term, she gave birth to a son, whose appearance was dignified and handsome, his face like a lion, and he had the strength of Nārāyaṇa (Nārāyaṇa). The King gathered all his relatives, held a birthday celebration, and named the prince Máocǎo (Máocǎo). At that time, in front of the prince, there naturally appeared a wonderful conch and a wheel. If the prince blew this conch, the enemy soldiers would retreat upon hearing it; some who heard it would become deaf. If they heard the sound of the wheel turning, people would run away and hide, or hide in holes in the houses. The prince subdued the foreign lands, and the kings submitted and came to see the father king, reporting: 'Great King! All the foreign lands

諸王，我皆降已。』父王聞已，甚大歡喜，即于比國為太子娶妃。占星卜吉，集諸眷屬，為成婚禮。彼之王女，見其太子形貌可畏，怕懼卻走。是時太子即手持螺並輪及刀，隨後尋趁，在路乃見王家所有象馬，被師子食。時守象馬人等，俱來告太子曰：『今象馬等被師子食啖，愿見救之。我等自有私象馬等，六分之中與太子一分。』於時太子即吹螺發聲，所有師子虎狼皆悉迸走。是時太子告諸人曰：『我所合得六分之一者，留待我回。』告已，趁彼王女，其太子親眷將其兵士隨後復趁，太子告言：『卻回。若決欲去，領取兵眾，往彼妃家。』太子告曰：『我今獨去，不用兵眾。』說已兵回，太子獨進。后時到彼妃國，妃父見已，告太子言：『將此女去。』得女即回，至彼調象所，報調像人曰：『與我六分之一。』其調像人答曰：『象被風吹將去。』時太子說伽他曰：

「『盛少狂醉象，　　其象被風將；　　況復牛羊等，　　心思須自知。』

「爾時太子於時洗浴，身涂香藥取鏡自照，觀面乃見顏貌可畏，乃作是念：『我面如此，諸人見我。我今何用此身？當須自害。』即入叢林欲自害身。時天帝釋觀見太子是賢劫中菩薩，若自害之必受大苦。『我若變令端政，即不自死。』於時天帝與太子螺髻中寶珠，戴

【現代漢語翻譯】現代漢語譯本：『諸位國王，我已經投降了。』父王聽了之後，非常高興，就在那個國家為太子娶妃。占星師占卜吉日，聚集所有親屬，為他們舉行婚禮。那位國王的女兒，看到太子相貌可怕，害怕地逃走了。當時太子就手持海螺、輪和刀，隨後追趕，在路上看見王家所有的大象和馬匹，被獅子吃掉了。當時看守象馬的人等，都來告訴太子說：『現在大象和馬匹等被獅子吃掉了，希望您能救救我們。我們自己有私人的象馬等，六分之一可以給太子您。』當時太子就吹響海螺發出聲音，所有的獅子、老虎、狼都嚇得四處逃散。當時太子告訴眾人說：『我所應得的六分之一，留著等我回來再取。』說完，繼續追趕那位王女，太子的親眷帶著士兵隨後也追趕上來，太子告訴他們說：『回去吧。如果一定要去，就帶領兵眾，前往那王妃的家。』太子說：『我現在獨自前往，不需要兵眾。』說完，士兵們就回去了，太子獨自前進。後來到達王妃的國家，王妃的父親見到太子后，告訴太子說：『把這個女兒帶走吧。』太子得到王女后就返回，到達調象的地方，告訴調像人說：『把我的六分之一給我。』那調像人回答說：『大象被風吹走了。』當時太子說了偈語：『正值盛年又狂妄醉酒的大象，竟然會被風吹走；更何況是牛羊等牲畜，心思更需要自己知道。』當時太子洗浴完畢，身上塗抹香藥，拿起鏡子自己照看，看到自己的面容可怕，於是心想：『我的面容如此，人們見到我都會害怕。我還要這個身體有什麼用呢？應當自我了斷。』就進入叢林想要自殺。當時天帝釋提桓因看到太子是賢劫中的菩薩，如果自殺必定遭受大苦。『我如果把他變成端正的相貌，他就不會自殺了。』當時天帝釋提桓因把太子螺髻中的寶珠，戴在了太子的頭上。

【English Translation】 English version: 'O Kings, I have already surrendered.' When the father king heard this, he was greatly pleased and arranged a marriage for the prince in that country. Astrologers divined an auspicious day, and all relatives were gathered to celebrate the wedding. The princess, seeing the prince's frightening appearance, was afraid and ran away. At that time, the prince, holding a conch shell, a wheel, and a knife, pursued her. On the way, he saw that all the royal elephants and horses had been eaten by lions. The elephant and horse keepers came to the prince and said, 'Now the elephants and horses have been eaten by lions. We hope you can save us. We have our own private elephants and horses, and we will give one-sixth to you.' At that time, the prince blew the conch shell, and all the lions, tigers, and wolves scattered in fear. Then the prince said to the people, 'Keep the one-sixth that I am entitled to until I return.' Having said this, he continued to pursue the princess. The prince's relatives, along with soldiers, also followed. The prince told them, 'Go back. If you must go, take the troops and go to the princess's home.' The prince said, 'I will go alone now, without troops.' After saying this, the soldiers returned, and the prince went on alone. Later, when he arrived at the princess's country, the princess's father saw him and said to the prince, 'Take this daughter away.' After obtaining the princess, the prince returned and arrived at the elephant training ground. He told the elephant trainers, 'Give me my one-sixth.' The elephant trainers replied, 'The elephants were blown away by the wind.' At that time, the prince spoke this gatha (verse): 'Even a strong, young, drunken elephant, Can be carried away by the wind; How much more so cattle and sheep, Whose minds must be known by themselves.' At that time, the prince bathed, applied fragrant medicine to his body, and took a mirror to look at himself. Seeing his frightening appearance, he thought, 'My face is like this; people will be afraid when they see me. What use is this body to me? I should kill myself.' He entered the forest intending to kill himself. At that time, Sakra (Indra) (the lord of the devas) saw that the prince was a Bodhisattva (enlightenment being) in this Bhadrakalpa (fortunate eon), and if he killed himself, he would suffer great pain. 'If I transform him into a handsome appearance, he will not kill himself.' At that time, Sakra (Indra) gave the jewel from the prince's hair knot and placed it on the prince's head.

已，太子如天，形貌端嚴，獲具七寶。后時父亡，太子紹位，領四天下如法住持，七寶具足，有大威力轉輪聖王。六十萬城皆立義堂，俗依法祭祠，專修佈施，經于多年。經多百千歲，施一切婆羅門已，而說伽他曰：

「『若多有受用，　　諸天及以人；　　發意不能施，　　多財而不捨。　　迷人慳執住，　　佛生須急施；　　持杖非是勇，　　能施心為猛。』」

佛告大王：「我于爾時，名茅草轉輪王，置六十萬義堂，行祭施法，廣修功德。大王！莫作異見，彼是我身。當於爾時，名茅草轉輪王。如是六十萬城，悉皆依俗造祭祠堂，施於一切，遍修福業。」佛告大王：「我為舍施緣分，乃成無上正等正覺。大王！莫作異念，我修此福，當證無上正覺，為因緣故、為信根故，積集善根。複次大王！我復為求無上正覺故，行施修福。大王諦聽！乃往古昔，有王名曰三螺摩騰迦，有諸眷屬百千圍繞。其王心行慈悲，利樂有情。其國饑儉，王發實語誓願，天即降雨，是以其國，常當豐熟。其王於後舍位出家，隨逐仙人，獲五神通。於此時中，波羅痆斯有王名為梵德，正住其位，人民熾盛，豐樂安穩。相師佔之，於後十二年中天不降雨。其王擊鼓宣令，告諸人民：『若能辦得十二年糧者，可住此國；若無能者

【現代漢語翻譯】現代漢語譯本：從前，太子像天神一樣，形貌端正莊嚴，擁有七寶。後來他的父親去世，太子繼承王位，以正法治理四天下，七寶具足，成為擁有強大威力的轉輪聖王（Chakravartin）。他在六十萬座城池中都設立了義堂，人們按照世俗的習慣進行祭祀，專門修行佈施，持續了很多年。經過無數百千年的時間，他將一切施捨給婆羅門（Brahmin），並且說了這首偈子：『如果擁有很多受用，無論是天人還是凡人；如果發了佈施的心卻不能實行，即使擁有很多財富也不肯施捨。迷惑的人慳吝執著，佛陀出世時應當趕緊佈施；手持棍棒並非勇敢，能夠施捨的人內心才是真正的勇猛。』佛陀告訴波斯匿王（Prasenadi）: 『我在那時，名叫茅草轉輪王（Kusa Chakravartin），設定了六十萬個義堂，實行祭祀佈施的法，廣泛地修習功德。大王！不要產生其他的想法，那就是我的前身。當時我名為茅草轉輪王。像這樣在六十萬座城池中，全部按照世俗的習慣建造祭祀的場所，施捨給一切人，普遍地修習福業。』佛陀告訴波斯匿王：『我因為捨棄佈施的緣分，才成就了無上正等正覺（Anuttara-samyak-sambodhi）。大王！不要有其他的想法，我修習這樣的福德，應當證得無上正覺，因為這個因緣、因為這個信根，才能夠積聚善根。』佛陀又告訴波斯匿王：『我爲了求得無上正覺的緣故，實行佈施修習福德。大王仔細聽好！在很久很久以前，有一位國王名叫三螺摩騰迦（Triloma Matanga），有很多眷屬百千圍繞。這位國王內心奉行慈悲，利益安樂一切有情眾生。他的國家發生了饑荒，國王發了真實的誓願，天空立刻降下雨水，因此他的國家，常常能夠豐收成熟。這位國王在後來捨棄王位出家，跟隨仙人修行，獲得了五神通。在這個時候，波羅痆斯（Varanasi）有一位國王名叫梵德（Brahmadatta），正在治理國家，人民興盛繁榮，豐衣足食安樂穩定。相士占卜后說，在之後的十二年中天空不會降雨。國王於是擊鼓宣令，告訴所有人民：『如果能夠準備好十二年的糧食，就可以住在這個國家；如果沒有能力準備的

【English Translation】 English version: Once, a prince was like a celestial being, with a dignified and upright appearance, possessing the seven treasures. Later, his father passed away, and the prince inherited the throne, ruling the four continents according to the Dharma, possessing the seven treasures, and becoming a Chakravartin (轉輪聖王) with great power. He established charity halls in six hundred thousand cities, where people performed sacrifices according to worldly customs, and diligently practiced giving for many years. After hundreds of thousands of years, he gave everything to the Brahmins (婆羅門), and recited this Gatha: 'If one has much to enjoy, whether gods or humans; if one intends to give but cannot do so, even with much wealth, one is unwilling to give. Deluded people are miserly and attached; when the Buddha appears, one should give quickly; holding a staff is not courage, but a generous heart is true bravery.' The Buddha told King Prasenadi (波斯匿王): 'At that time, I was named Kusa Chakravartin (茅草轉輪王), and I established six hundred thousand charity halls, practiced the Dharma of sacrifice and giving, and extensively cultivated merit. Great King! Do not have other thoughts, that was my previous life. At that time, I was named Kusa Chakravartin. In this way, in six hundred thousand cities, all built sacrificial halls according to worldly customs, gave to everyone, and universally cultivated virtuous deeds.' The Buddha told King Prasenadi: 'Because of the conditions of abandoning and giving, I attained Anuttara-samyak-sambodhi (無上正等正覺). Great King! Do not have other thoughts, I cultivated such merit, and I should attain Anuttara-samyak-sambodhi, because of this cause, because of this root of faith, I accumulated good roots.' The Buddha again told King Prasenadi: 'I practiced giving and cultivated merit for the sake of seeking Anuttara-samyak-sambodhi. Great King, listen carefully! In the distant past, there was a king named Triloma Matanga (三螺摩騰迦), surrounded by hundreds of thousands of relatives. This king practiced compassion in his heart, benefiting and bringing joy to all sentient beings. His country experienced famine, and the king made a true vow, and the sky immediately rained, so his country was always able to have abundant harvests. This king later abandoned the throne and became a monk, following the hermits in cultivation, and attained the five supernormal powers. At this time, in Varanasi (波羅痆斯), there was a king named Brahmadatta (梵德), who was governing the country, and the people were prosperous, well-fed, peaceful, and stable. A fortune teller predicted that it would not rain for the next twelve years. The king then beat the drum and announced, telling all the people: 'If you can prepare twelve years of food, you can live in this country; if you cannot prepare it

，任向諸處。』國內諸人共相議論：『今既饑儉，可作何計？欲向何處？』其中有人言：『我聞摩騰迦國境有仙人，說實言誓，天即降雨，每常豐熟，糧食充足。』時諸人等，為少食故，皆悉投于摩騰迦國。為父王出家，太子住位。所有人民投國來者，十二年中，資給食糧悉皆充足。梵德王問群臣曰：『我國內人，今何所在？』大臣答曰：『如上廣說，在摩騰迦仙人國中。』其王復告諸臣：『今時饑儉，如末劫年。我等作何方計，得免斯苦？』諸臣答曰：『摩騰迦天，今以出家，證其仙道，宜可迎請。』其梵德王即詣摩騰迦仙人所，啟請白言：『我之國內，極大饑儉，猶如末劫。唯愿大仙降至我國，發實言誓。』時仙受請，即往梵德王國，發實言曰：

「『我生在於旃陀羅，　　亦無噁心損害意；　　三螺所說普應知，　　諸天及人皆悉見。　　如是我今真實語，　　熏修慈心已久行；　　普為法界諸眾生，　　愿龍降雨濟饑人。　　從生已來所修善，　　久習慈心憐愍故；　　以此無量真實語，　　龍當降雨救眾生。』

「爾時仙人發此愿已，應時婆羅痆斯天降大雨，饑儉既息，變成豐稔。城中諸人，先在摩騰迦國者，皆悉歸還，並存舊業。」佛告大王：「往時三螺摩騰迦王者，即我身是。我于

【現代漢語翻譯】現代漢語譯本：『可以隨意去任何地方。』國內的人們共同商議：『現在既然饑荒，該怎麼辦呢？想去哪裡呢？』其中有人說：『我聽說摩騰迦國（Matanga，國名）境內有仙人，說真實誓言，天就會降雨，常常豐收，糧食充足。』當時人們爲了少受飢餓，都投奔到摩騰迦國。因為父王出家，太子繼位。所有投奔到這個國家的人民，十二年中，供給的食物都充足。梵德王（Brahmadatta，人名）問群臣：『我國內的人，現在在哪裡？』大臣回答說：『如上面所說，在摩騰迦仙人的國家裡。』國王又告訴群臣：『現在饑荒，如同末劫之年。我們該怎麼辦，才能免除這種痛苦？』群臣回答說：『摩騰迦仙人，現在已經出家，證得了仙道，應該迎請他。』梵德王就前往摩騰迦仙人那裡，稟告說：『我的國家，非常饑荒，如同末劫。希望大仙降臨我國，發真實誓言。』當時仙人接受邀請，就前往梵德王國，發真實誓言說：『我出生在旃陀羅（Candala，賤民），也沒有噁心損害的意圖；三螺（Trisara，地名）所說的一切普遍應知，諸天和人都看見。像我今天所說的真實語，熏修慈心已經很久了；普遍爲了法界的一切眾生，愿龍降雨救濟飢餓的人。從出生以來所修的善，長久習慣慈心憐憫的緣故；用這無量真實語，龍應當降雨救眾生。』當時仙人發了這個愿之後，應時婆羅痆斯（Varanasi，地名）天降大雨，饑荒停止，變成了豐收。城中的人，先前在摩騰迦國的，都回來了，繼續從事舊業。』佛告訴大王：『往昔的三螺摩騰迦王，就是我的前身。

【English Translation】 English version: 'You can go anywhere you like.' The people of the country discussed together: 'Now that there is a famine, what should we do? Where should we go?' Among them, someone said: 'I heard that in the country of Matanga (Matanga, name of a country) there is an immortal who, by speaking truthful vows, can cause the heavens to send down rain, resulting in constant abundance and sufficient food.' At that time, all the people, in order to alleviate their hunger, went to the country of Matanga. Because the father-king had renounced the world, the crown prince took his place. For twelve years, all the people who had come to the country were provided with sufficient food. King Brahmadatta (Brahmadatta, name of a person) asked his ministers: 'Where are the people of my country now?' The ministers replied: 'As mentioned above, they are in the country of the immortal Matanga.' The king then told his ministers: 'Now there is a famine, like the end of an era. What should we do to avoid this suffering?' The ministers replied: 'The immortal Matanga has now renounced the world and attained the path of immortality; we should invite him.' King Brahmadatta then went to the immortal Matanga and said: 'My country is experiencing a great famine, like the end of an era. May the great immortal come to my country and speak truthful vows.' At that time, the immortal accepted the invitation and went to the kingdom of Brahmadatta, speaking truthful vows, saying: 'I was born in Candala (Candala, a low-caste person), and I have no evil intentions to harm; everything said in Trisara (Trisara, name of a place) should be universally known, and all the gods and people have seen it. Like the truthful words I speak today, I have cultivated loving-kindness for a long time; universally for all sentient beings in the Dharma realm, may the dragons send down rain to relieve the hungry. From birth onwards, the good deeds I have cultivated, due to the long-standing practice of loving-kindness and compassion; with these immeasurable truthful words, may the dragons send down rain to save sentient beings.' At that time, after the immortal made this vow, the heavens of Varanasi (Varanasi, name of a place) sent down heavy rain, the famine ceased, and it became a time of abundance. The people in the city, who had previously been in the country of Matanga, all returned and continued their old occupations.' The Buddha told the great king: 'The king of Trisara Matanga in the past was my former self.

往昔，心行慈愍，利益有情。若發實語，天即降雨，能除饑儉，常得豐熟。大王！我昔非唯以舍施故證無上菩提，而更修無量福德因緣故，積集善根，起正信故，得證無上正等菩提。」

佛告大王：「我為求無上菩提故，修行佈施、作諸福業。大王諦聽！乃往古昔，彌地羅國有轉輪王名為大天。我于《中阿笈摩》已廣說訖。其王自見己身有大受用，作諸祭祠之法，而說伽他曰：

「『若心求大富，　　天上及人間；　　隨力應行施，　　為畏貧窮故。　　施者人所奉，　　后必受天供；　　人非人歸依，　　如雨能成實。』」

佛告大王：「勿作異念！彼時大天轉輪王者，決向善道，常修梵行，八萬四千生中常得轉輪王位。大王！莫作異念，爾時轉輪王者，即我身是。複次大王！我豈唯以此施證無上覺？而更修無量福業因緣，積集善根故、起正信故，得證無上正等正覺。」

佛告大王：「我昔為求無上菩提故，修行佈施、作諸福業。大王諦聽！乃往古昔，于彌地羅城有轉輪王名泥彌多，我亦先於《阿笈摩經》中廣說。其王自見己身有大受用，作俗間祭祀之法，佈施一切，而說頌曰：

「『若見作善法，　　隨他還作善；　　懈怠不作者，　　是卑下丈夫。』

「爾時帝釋天主告

【現代漢語翻譯】現代漢語譯本過去，我的心懷有慈悲和憐憫，利益眾生。如果我說真實的話語，天就會降下雨水，能夠消除饑荒，常常獲得豐收。大王！我過去不僅僅因為佈施而證得無上菩提（supreme enlightenment），更是因為修習了無量的福德因緣，積累了善根，生起了正信，才證得了無上正等菩提（unsurpassed perfect enlightenment）。」

佛告訴國王說：「我爲了求得無上菩提，修行佈施，做各種福德之事。大王仔細聽！在很久很久以前，彌地羅國（Mithila）有一位轉輪王（Chakravartin）名叫大天（Mahadeva）。我已經在《中阿笈摩》（Madhyama Agama）中詳細地說過了。那位國王看到自己擁有巨大的福報，就舉行各種祭祀儀式，並且說了這樣一段偈語：

『如果內心追求巨大的財富，無論是天上還是人間；就應該盡力去行佈施，爲了畏懼貧窮的緣故。佈施的人會被人尊敬，死後必定會受到天人的供養；人和非人都會歸依他，就像雨水能夠使莊稼成熟一樣。』

佛告訴國王說：「不要產生其他的想法！那時的大天轉輪王，決心走向善道，常常修行梵行（brahmacharya），在八萬四千世中常常獲得轉輪王的地位。大王！不要產生其他的想法，那時的轉輪王，就是我的前身。再次，大王！我難道僅僅因為這些佈施就證得了無上覺悟嗎？更是因為修習了無量的福業因緣，積累了善根，生起了正信，才證得了無上正等正覺（unsurpassed perfect enlightenment）。」

佛告訴國王說：「我過去爲了求得無上菩提，修行佈施，做各種福德之事。大王仔細聽！在很久很久以前，在彌地羅城（Mithila）有一位轉輪王名叫泥彌多（Nimi）。我也已經在《阿笈摩經》（Agama Sutra）中詳細地說過了。那位國王看到自己擁有巨大的福報，就舉行世俗的祭祀儀式，佈施一切，並且說了這樣一段頌詞：

『如果看到有人做善事，就應該跟隨他去做善事；懈怠而不去做善事的人，是卑劣的丈夫。』

「那時，帝釋天主（Indra）告訴

【English Translation】 English version In the past, my mind was filled with loving-kindness and compassion, benefiting sentient beings. If I spoke truthfully, the heavens would send down rain, which could eliminate famine and bring about abundant harvests. O Great King! In the past, I attained Anuttara-samyak-sambodhi (supreme enlightenment) not only through giving, but also through cultivating immeasurable meritorious causes and conditions, accumulating virtuous roots, and generating right faith, thereby attaining Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment).'

The Buddha said to the Great King: 'I practiced giving and performed various meritorious deeds in order to seek Anuttara-samyak-sambodhi. Great King, listen carefully! In the ancient past, in the kingdom of Mithila, there was a Chakravartin (wheel-turning king) named Mahadeva (Great God). I have already explained this in detail in the Madhyama Agama (Middle Length Discourses). That king, seeing that he possessed great blessings, performed various sacrificial rites and spoke the following gatha (verse):

'If the mind seeks great wealth, whether in the heavens or in the human realm; one should strive to practice giving, for fear of poverty. Those who give are revered by people, and will surely receive offerings from the devas (gods) after death; human and non-human beings will take refuge in them, just as rain can bring crops to fruition.'

The Buddha said to the Great King: 'Do not have any other thoughts! That Chakravartin Mahadeva, resolved to follow the path of goodness, constantly practiced brahmacharya (pure conduct), and in eighty-four thousand lifetimes, he constantly attained the position of Chakravartin. Great King! Do not have any other thoughts, that Chakravartin at that time was none other than myself. Furthermore, Great King! Did I attain unsurpassed enlightenment solely through these acts of giving? It was also through cultivating immeasurable meritorious causes and conditions, accumulating virtuous roots, and generating right faith that I attained Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment).'

The Buddha said to the Great King: 'In the past, I practiced giving and performed various meritorious deeds in order to seek Anuttara-samyak-sambodhi. Great King, listen carefully! In the ancient past, in the city of Mithila, there was a Chakravartin named Nimi. I have also explained this in detail in the Agama Sutra (Collection of Discourses). That king, seeing that he possessed great blessings, performed secular sacrificial rites, gave to all, and spoke the following verse:

'If you see someone doing good deeds, you should follow them and do good deeds as well; those who are lazy and do not do good deeds are base men.'

'At that time, Indra (Lord of the Devas) said to

泥彌多王曰：『汝可來至我宮，受我五欲天樂，歡娛遊戲，隨意受樂。』時王即以伽他答曰：

「『如借他器物，　　依限終須送；　　天樂亦如是，　　猶如暫借物。　　我歸彌地羅，　　多造諸福業；　　當來彼宮內，　　承福生天上。』

「爾時彌地羅歸本城已，修行佈施、作諸福業，而說頌曰：

「『善仁贊行施，　　隨時而行舍；　　剎利梵薜舍，　　旃茶戍達陀。　　饑儉時行舍，　　行者令充足；　　當離惡趣中，　　必得生天上。　　智者知此德，　　施者能為舍；　　由施得解脫，　　富貴而生天。』」

佛告大王：「勿作異念！往時泥彌轉輪王往三十三天，帝釋請分座而坐，受五欲樂，猶于彌地羅城門所置祭堂，依法祭祀，行施修諸福業者，即我身是。」

佛告大王：「非唯緣此行施福業而證正覺。大王！勿作異見，而因行施故、起正信故、積聚善根故，今得正覺。」

佛言：「大王！我為求無上菩提故，而行舍施、修諸福業。王今諦聽！乃往古昔，有王名曰阿難陀，王有五子，其最小子，號為鏡面。后時大王身染病患，醫人處方，用根莖葉枝果種種藥療，竟治不差，惟加困篤。臨命終時速喚群臣：『我今臨命，須立別王。』臣等問曰：『欲建立

【現代漢語翻譯】現代漢語譯本泥彌多王說：『你可以來我的宮殿，享受我這裡五種令人愉悅的天界享樂，盡情地歡快嬉戲，隨心所欲地享受快樂。』當時國王立刻用偈語回答說：『如同借用他人的器物，依照期限最終必須歸還；天界的快樂也像這樣，猶如暫時借來的物品。我將返回彌地羅（Mithila，古印度城市名），多多創造各種福德善業；將來在那個宮殿里，憑藉福報而生到天上。』當時彌地羅（Mithila，古印度城市名）的國王返回本城后，修行佈施、做各種福德善業，並且說了這首偈語：『善良仁慈的人讚嘆施行佈施，隨時隨地都應行佈施；剎帝利（Kshatriya，古印度社會階層，指武士和統治者）、婆羅門（Brahmin，古印度社會階層，指祭司和學者）、吠舍（Vaishya，古印度社會階層，指商人和農民），以及旃茶（Chandala，古印度社會階層，指賤民）和戍達陀（Sudatta，人名，意為『善施』）。在饑荒災年施行佈施，使修行者得到充分的供給；將來就能脫離惡趣，必定能夠往生到天上。有智慧的人知道這種功德，佈施者能夠捨棄（財物）；通過佈施得到解脫，富貴地往生到天上。』佛陀告訴國王：『不要產生其他的想法！過去世的泥彌（Nimi，人名）轉輪王前往三十三天（Trayastrimsa，佛教術語，指欲界六天中的第二天），帝釋天（Indra，佛教護法神）請他分座而坐，享受五種欲樂，仍然在彌地羅（Mithila，古印度城市名）城門處設定祭堂，依法祭祀，施行佈施，修習各種福德善業的人，就是我自身。』佛陀告訴國王：『不僅僅是因為這個施行佈施的福德善業而證得正覺。大王！不要產生其他的見解，而是因為施行佈施的緣故、生起正信的緣故、積聚善根的緣故，現在才得以證得正覺。』佛陀說：『大王！我爲了尋求無上菩提的緣故，而施行舍施、修習各種福德善業。大王現在仔細聽！很久以前，有一位國王名叫阿難陀（Ananda，人名，意為『歡喜』），國王有五個兒子，其中最小的兒子，名叫鏡面（Mirror Face）。後來大王身染疾病，醫生開出藥方，用根莖葉枝果各種各樣的藥物治療，最終也沒有治好，反而更加嚴重。臨終的時候，趕緊召集群臣：『我現在快要死了，必須確立新的國王。』臣子們問道：『您想要立誰為王？』

【English Translation】 English version King Nimī (Nimi, a king's name) said: 'You may come to my palace, receive my five desires of heavenly pleasures, joyfully play and enjoy yourself as you wish.' Then the king immediately replied with a gatha (verse): 'Like borrowing another's utensils, according to the limit, one must eventually return them; heavenly pleasures are also like this, like temporarily borrowed things. I shall return to Mithila (Mithila, an ancient Indian city), create many meritorious deeds; in the future, within that palace, relying on merit, I will be born in heaven.' Then the king of Mithila (Mithila, an ancient Indian city), having returned to his city, practiced giving, performed various meritorious deeds, and spoke this verse: 'The virtuous and benevolent praise the practice of giving, one should give at all times; Kshatriyas (Kshatriya, the warrior and ruling class in ancient India), Brahmins (Brahmin, the priestly and scholarly class in ancient India), Vaishyas (Vaishya, the merchant and farmer class in ancient India), as well as Chandalas (Chandala, the untouchable class in ancient India) and Sudatta (Sudatta, a person's name, meaning 'good giver'). Giving during times of famine and scarcity, providing practitioners with ample supplies; in the future, one will be liberated from the evil realms, and will certainly be born in heaven. The wise know this virtue, givers are able to relinquish (possessions); through giving, one attains liberation, and is born in heaven with wealth and honor.' The Buddha told the king: 'Do not entertain other thoughts! In the past, King Nimi (Nimi, a person's name) Chakravarti (Chakravarti, a universal monarch) went to the Trayastrimsa Heaven (Trayastrimsa, the Heaven of Thirty-Three Gods in Buddhism), Indra (Indra, a protector deity in Buddhism) invited him to share a seat and enjoy the five desires, and still set up a sacrificial hall at the gate of the city of Mithila (Mithila, an ancient Indian city), performing sacrifices according to the law, practicing giving, and cultivating various meritorious deeds, that was myself.' The Buddha told the king: 'It is not only because of this meritorious deed of giving that one attains perfect enlightenment. Great King! Do not entertain other views, but because of the cause of giving, the cause of arising right faith, the cause of accumulating good roots, one is now able to attain perfect enlightenment.' The Buddha said: 'Great King! I, for the sake of seeking unsurpassed Bodhi (Bodhi, enlightenment), practiced giving and cultivated various meritorious deeds. Great King, listen carefully now! In the ancient past, there was a king named Ananda (Ananda, a person's name, meaning 'bliss'), the king had five sons, the youngest of whom was named Mirror Face. Later, the Great King became ill, the doctors prescribed medicine, using roots, stems, leaves, branches, fruits, and various other medicines to treat him, but ultimately he was not cured, and his condition only worsened. As he was dying, he quickly summoned his ministers: 'I am now near death, and a new king must be established.' The ministers asked: 'Whom do you wish to establish as king?'

誰？』告曰：『有福德者，有天分者，置寶鞋履；宮人受語者；見六藏者，見內藏、外藏、內外藏、樹間、山間、水間藏者，可建立為王。』說已命終。諸臣試練，何子堪為？唯有最小鏡面王子堪紹王位而有天分。既登寶位，並與寶履，令入宮中。諸宮人見，皆悉恭敬，見六庫藏，如前所說。乃至樹間藏者，王住樹下，下有庫藏。若在山間，及王園苑，亦復如是。水中藏者，王若遊戲地水之中，即時有藏。群臣既見鏡面王子有是果報，尊重貴勝，即立王位。既紹位已，以法治國。國內饑儉，十二年中俗法祭祀，施一切人，所求皆與，知自快樂，而說頌曰：

「『以法得財者，　　智人不積聚；　　施者名持戒，　　施與受施人。　　沙門婆羅門，　　貧乏令充足；　　舍此身已后，　　必得生天上。　　聰達如是解，　　正信解脫念；　　于施行勇猛，　　無吝常行施。』」

佛告大王：「勿作異念！爾時王者，即我身是。我于爾時名鏡面王，十二年中，為饑儉故，普於一切有情而行惠施，所須受用，俗法祭祀皆悉能施，即我身是。非但行施福業，證無上菩提。大王！勿作此見，鏡面因行施故、起正信故、積聚善根故，今得菩提。

「複次大王！我為求無上菩提故，而行佈施、造作福業、發

【現代漢語翻譯】現代漢語譯本『誰？』（諸臣問）告曰：『有福德者，有天分者，置寶鞋履；宮人受語者；見六藏者（六種寶藏），見內藏、外藏、內外藏、樹間、山間、水間藏者，可建立為王。』說完就去世了。諸位大臣試驗各位王子，哪個兒子堪當王位？只有最小的鏡面王子（Mirrormukha）堪能繼承王位並且具有天分。於是讓他登上王位，並給他寶鞋，讓他進入宮中。各位宮人見到他，都非常恭敬，他能見到六種寶藏，就像之前所說的那樣。乃至樹間的寶藏，國王住在樹下，樹下就有寶藏。如果在山間，以及國王的花園中，也是這樣。水中的寶藏，國王如果在水中嬉戲，寶藏就會立刻出現。群臣們看到鏡面王子有這樣的果報，非常尊重他，擁立他為國王。他繼承王位后，以正法治理國家。國內發生饑荒，持續了十二年，他用世俗的祭祀方法，施捨給所有人，人們所求之物都給予，他自己也感到快樂，於是說了下面的偈頌：『以合法手段獲得的財富，智者不會積聚；施捨的人被稱為持戒者，因為他們施與和接受施捨的人。沙門（Shramana）和婆羅門（Brahmana），要讓他們貧乏的生活變得充足；捨棄這個身體之後，必定能夠往生到天上。聰慧的人這樣理解，以正信之心理解解脫的念頭；對於施行佈施要勇猛，不要吝嗇，要經常施行佈施。』佛陀告訴國王：『不要有其他的想法！當時的國王，就是我的前身。我當時名叫鏡面王（Mirrormukha），在十二年中，因為饑荒的緣故，普遍地對一切有情眾生施行惠施，他們所需要的受用之物，以及世俗的祭祀之物，我都能夠施捨，那就是我的前身。我不僅僅是施行佈施這樣的福業，還因此證得了無上菩提。大王！不要這樣認為，鏡面王（Mirrormukha）因為施行佈施的緣故，生起正信的緣故，積聚善根的緣故，現在才證得了菩提。『此外，大王！我爲了求得無上菩提的緣故，而施行佈施，造作福業，發願……』

【English Translation】 English version 『Who?』 (the ministers asked). He replied: 『The one who has merit, the one who has talent, place the precious shoes on him; the palace servants will receive his instructions; the one who sees the six treasures, who sees the inner treasure, the outer treasure, the inner and outer treasure, the treasure in the trees, the treasure in the mountains, the treasure in the water, can be established as the king.』 After saying this, he passed away. The ministers tested the princes to see which son was worthy of the throne. Only the youngest Prince Mirrormukha (鏡面王子) was worthy of inheriting the throne and had talent. So they had him ascend the throne, and gave him the precious shoes, and had him enter the palace. When the palace servants saw him, they were all respectful. He could see the six treasures, as mentioned before. Even the treasure in the trees, when the king stayed under the tree, there was a treasure below. If it was in the mountains, and in the king's gardens, it was the same. The treasure in the water, if the king was playing in the water, the treasure would immediately appear. When the ministers saw that Prince Mirrormukha (鏡面王子) had such karmic rewards, they respected him greatly and established him as king. After he inherited the throne, he ruled the country with Dharma. There was a famine in the country, which lasted for twelve years. He used secular sacrifices to give to everyone, giving them whatever they asked for. He himself felt happy, and then spoke the following verses: 『The wealth obtained by lawful means, the wise do not hoard; the giver is called virtuous, because they give to those who give and receive. Shramanas (沙門) and Brahmanas (婆羅門), let their poverty be filled; after abandoning this body, they will surely be reborn in heaven. The wise understand this, with right faith understanding the thought of liberation; be brave in giving, be not stingy, always give.』 The Buddha told the king: 『Do not have other thoughts! The king at that time was my former self. At that time, my name was King Mirrormukha (鏡面王). For twelve years, because of the famine, I universally bestowed benefits on all sentient beings. Whatever they needed, and the secular sacrifices, I was able to give, that was my former self. Not only did I perform the meritorious deeds of giving, but I also attained Anuttara-Samyak-Sambodhi. Great King! Do not think this way, King Mirrormukha (鏡面王), because of giving, because of arising right faith, because of accumulating good roots, has now attained Bodhi. 『Furthermore, Great King! Because I sought Anuttara-Samyak-Sambodhi, I practiced giving, created meritorious deeds, and made vows...』

精進波羅蜜。大王諦聽！乃往古昔，于般遮羅國有二王：一在北界、一在南界。其北界王名曰財，城名龍閣，其王以法化世，人民熾盛，豐樂安穩，無諸詐偽賊盜疾疫，牛羊稻蔗在處充滿。其王以法治國，城側有一大池，烏缽羅花等彌覆其上，復有種種眾鳥。池中有一龍子，名曰妙生，時往興云以降甘雨，令田豐熟，多足糧貯，皆行佈施。其南界王，性行險惡兇粗，非法治國，常以枷禁打棒百姓。天不降雨，人並驚忙，舍投北界龍閣城中以求活命。其南界王因出城遊獵，乃見村舍空閑、神廟破壞，問群臣曰：『村中人物，今並何之？』諸臣答曰：『比為饑儉，人皆饑急，投北界王。大王施我無畏，即具說因緣。』王言：『恣汝無畏。』臣等答言：『北界有王名曰財，以法持國、以法化世，人民熾盛，安穩豐樂，無諸詐偽賊盜疾疫，牛羊稻蔗在處充滿，常好佈施于諸沙門婆羅門，飲食資具受用豐足。大王性行粗惡，枷禁打棒，百姓惶怖，走投北界龍閣城中。』王曰：『作何方計，令彼卻來聚落居住？』群臣答曰：『若大王如彼財王，行於慈愍、饒益眾生，不久諸人皆悉奔此城邑聚落。』臣復白王：『彼城更有好妙勝事，城側有池，池中蓮花彌覆其上，有好諸鳥，復有龍子名曰妙生，依時降雨，令得豐熟，為斯彼國人民快

【現代漢語翻譯】現代漢語譯本：精進波羅蜜（Vīrya-pāramitā，精進到彼岸）。大王請仔細聽！在很久以前，般遮羅國（Pañcāla，古印度十六雄國之一）有兩個國王：一個在北邊，一個在南邊。北邊的國王名叫財（Dhana，財富），他的都城叫龍閣（Nāga-gṛha），這位國王以正法教化世人，人民興盛繁榮，生活富足安穩，沒有欺詐虛偽、盜賊、疾病，牛羊稻米甘蔗到處都是。這位國王以正法治理國家，城邊有一個大池塘，烏缽羅花（utpala，青蓮花）等覆蓋在上面，還有各種各樣的鳥類。池塘里有一條龍的兒子，名叫妙生（Subhūti，善生），他按時興云降下甘雨，使田地豐收，糧食充足，大家都樂於佈施。南邊的國王，天性奸詐兇惡粗暴，用非法手段治理國家，經常用枷鎖囚禁鞭打百姓。天上不下雨，人們驚慌失措，紛紛逃到北邊的龍閣城中以求活命。南邊的國王有一天出城打獵，看到村莊空無一人，神廟也破敗不堪，就問大臣們：『村裡的人，現在都到哪裡去了？』大臣們回答說：『因為饑荒，人們都餓得厲害，逃到北邊的國王那裡去了。大王如果能給我們無畏的承諾，我們就把原因都說出來。』國王說：『我答應給你們無畏的承諾。』大臣們回答說：『北邊有個國王名叫財，以正法治理國家，以正法教化世人，人民興盛繁榮，安穩富足，沒有欺詐虛偽、盜賊、疾病，牛羊稻米甘蔗到處都是，他經常佈施給各種沙門（śrāmaṇa，出家求道者）和婆羅門（brāhmaṇa，祭司），飲食和生活用品非常充足。大王您天性粗暴兇惡，用枷鎖囚禁鞭打，百姓惶恐害怕，都逃到北邊的龍閣城中去了。』國王說：『有什麼辦法，能讓他們回來居住呢？』大臣們回答說：『如果大王像那位財王一樣，行慈悲之心，利益眾生，不久人們都會回到這裡居住。』大臣又對國王說：『那個城裡還有更美好的事情，城邊有個池塘，池塘里蓮花覆蓋在上面，有各種各樣的鳥類，還有一條龍的兒子名叫妙生，按時降雨，使田地豐收，這是那個國家人民快樂的原因。 English version: Vīrya-pāramitā (Perfection of Effort). Listen carefully, O Great King! In the ancient past, in the kingdom of Pañcāla (one of the sixteen Mahajanapadas in ancient India), there were two kings: one in the north and one in the south. The king in the north was named Dhana (Wealth), and his city was called Nāga-gṛha (Dragon Abode). This king governed the world with Dharma (righteousness), and the people were prosperous and thriving, living in abundance and peace, free from deceit, theft, disease, and epidemics. Cattle, sheep, rice, and sugarcane were abundant everywhere. This king ruled the country with Dharma, and beside the city was a large pond covered with utpala flowers (blue lotus), and there were various kinds of birds. In the pond was a dragon's son named Subhūti (Well-born), who would regularly cause clouds to rise and bring sweet rain, making the fields fertile and the grain plentiful, and everyone was generous in giving. The king in the south was by nature treacherous, fierce, and cruel, and he governed the country unlawfully, often imprisoning and beating the people with shackles and rods. The heavens did not send rain, and the people were alarmed and fled to the northern city of Nāga-gṛha to seek refuge. One day, the king of the south went out of the city to hunt and saw that the villages were deserted and the temples were in ruins. He asked his ministers, 'Where have the people of the villages gone?' The ministers replied, 'Because of famine, the people are starving and have fled to the king of the north. If Your Majesty grants us fearlessness, we will explain the reasons.' The king said, 'I grant you fearlessness.' The ministers replied, 'There is a king in the north named Dhana, who governs the country with Dharma and teaches the world with Dharma. The people are prosperous, thriving, peaceful, and abundant, free from deceit, theft, disease, and epidemics. Cattle, sheep, rice, and sugarcane are abundant everywhere. He is always generous in giving to various śrāmaṇas (ascetics) and brāhmaṇas (priests), and their food and necessities are plentiful. Your Majesty is by nature cruel and fierce, imprisoning and beating the people with shackles and rods, causing them to be fearful and flee to the northern city of Nāga-gṛha.' The king said, 'What can be done to make them return to live in the villages?' The ministers replied, 'If Your Majesty, like that King Dhana, practices compassion and benefits all beings, before long, all the people will return to live in these cities and villages.' The ministers further said to the king, 'There is another wonderful thing in that city: beside the city is a pond covered with lotus flowers, with various kinds of birds, and there is a dragon's son named Subhūti, who sends down rain in due season, making the fields fertile, which is the reason for the happiness of the people of that country.'

【English Translation】 English version: Vīrya-pāramitā (Perfection of Effort). Listen carefully, O Great King! In the ancient past, in the kingdom of Pañcāla (one of the sixteen Mahajanapadas in ancient India), there were two kings: one in the north and one in the south. The king in the north was named Dhana (Wealth), and his city was called Nāga-gṛha (Dragon Abode). This king governed the world with Dharma (righteousness), and the people were prosperous and thriving, living in abundance and peace, free from deceit, theft, disease, and epidemics. Cattle, sheep, rice, and sugarcane were abundant everywhere. This king ruled the country with Dharma, and beside the city was a large pond covered with utpala flowers (blue lotus), and there were various kinds of birds. In the pond was a dragon's son named Subhūti (Well-born), who would regularly cause clouds to rise and bring sweet rain, making the fields fertile and the grain plentiful, and everyone was generous in giving. The king in the south was by nature treacherous, fierce, and cruel, and he governed the country unlawfully, often imprisoning and beating the people with shackles and rods. The heavens did not send rain, and the people were alarmed and fled to the northern city of Nāga-gṛha to seek refuge. One day, the king of the south went out of the city to hunt and saw that the villages were deserted and the temples were in ruins. He asked his ministers, 'Where have the people of the villages gone?' The ministers replied, 'Because of famine, the people are starving and have fled to the king of the north. If Your Majesty grants us fearlessness, we will explain the reasons.' The king said, 'I grant you fearlessness.' The ministers replied, 'There is a king in the north named Dhana, who governs the country with Dharma and teaches the world with Dharma. The people are prosperous, thriving, peaceful, and abundant, free from deceit, theft, disease, and epidemics. Cattle, sheep, rice, and sugarcane are abundant everywhere. He is always generous in giving to various śrāmaṇas (ascetics) and brāhmaṇas (priests), and their food and necessities are plentiful. Your Majesty is by nature cruel and fierce, imprisoning and beating the people with shackles and rods, causing them to be fearful and flee to the northern city of Nāga-gṛha.' The king said, 'What can be done to make them return to live in the villages?' The ministers replied, 'If Your Majesty, like that King Dhana, practices compassion and benefits all beings, before long, all the people will return to live in these cities and villages.' The ministers further said to the king, 'There is another wonderful thing in that city: beside the city is a pond covered with lotus flowers, with various kinds of birds, and there is a dragon's son named Subhūti, who sends down rain in due season, making the fields fertile, which is the reason for the happiness of the people of that country.'

樂。』其王復告群臣曰：『作何方計，令彼龍子來此居止？』臣曰：『若有持咒之人，即可來至。』時王即命群臣擊鼓宣令，若有能持明咒，令北界龍閣城中妙生龍子來於我處者，賞金一籠，復大供給。於時有一咒師名曰咒蛇，來詣臣所，白言：『若定與我此金籠者，我能咒喚妙生龍子來於此處。』時群臣等即與金籠，咒師曰：『待我咒龍至此，然後受之。』是時咒師即往龍閣城中，于池四面觀察池內，知龍住處，卻來告諸臣曰：『我于第七日，龍子必來，汝等可作祭祀之法。』是時龍子知彼咒蛇咒師來此，至第七日將詣彼國，『作何計免其離父母親里眷屬？欲投何處，得免斯事？』去池不遠，有二獵師居住：一名婆啰迦、二名頗啰迦，以求活計，池邊居止網捕水陸。其婆啰迦不久身死。龍子作念：『頗啰迦獵師今見命存，我須投彼。』

「爾時龍子變為人形，詣獵師所，告曰：『汝知此城由誰而得如是人民熾盛，豐樂安穩，無諸詐偽盜賊疾疫，牛羊稻蔗在處充滿？』獵師答曰：『我知此事，皆由大王心行慈愍，饒益一切，養活百姓。』龍子告曰：『如汝所言，要然由王，更緣別事。』答曰：『更有，為此池中有一龍子，依時降雨。緣此人民熾盛，歡樂豐熟，多饒飲食。』龍子告曰：『若彼龍子被人將去，離父

【現代漢語翻譯】『快樂。』國王又告訴群臣說：『想個什麼辦法，讓那龍子來這裡居住？』臣子說：『如果有持咒的人，就可以讓他來。』當時國王就命令群臣擊鼓宣告，若有能持明咒，令北界龍閣城中的妙生龍子來到我這裡的，賞金一籠，並且大大供給。當時有一個咒師名叫咒蛇，來到臣子那裡，說：『如果一定給我這個金籠，我能咒喚妙生龍子來到此處。』當時群臣等就給了他金籠，咒師說：『等我咒龍到這裡，然後接受它。』這時咒師就前往龍閣城中，在池子四面觀察池內，知道龍的住處，回來告訴各位大臣說：『我在第七天，龍子必定來，你們可以做祭祀之法。』這時龍子知道那咒蛇（持咒的法師）來到這裡，到第七天將要被帶到那個國家，心想：『用什麼計策可以免於離開父母親人和眷屬？想要投到哪裡，才能免除這件事？』離池子不遠，有兩位獵人居住：一名婆啰迦（獵人名），二名頗啰迦（獵人名），以打獵為生，在池邊居住，用網捕捉水陸動物。那婆啰迦不久就死了。龍子心想：『頗啰迦（獵人名）獵師現在還活著，我必須投靠他。』『當時龍子變為人形，來到獵師那裡，告訴他說：『你知道這座城池為什麼能夠如此人民興盛，豐樂安穩，沒有各種欺詐盜賊疾病瘟疫，牛羊稻蔗到處充滿嗎？』獵師回答說：『我知道這件事，都是因為大王心懷慈悲，饒益一切，養活百姓。』龍子告訴他說：『如你所說，確實是因為大王，但還有別的原因。』回答說：『還有，因為這個池中有一位龍子，按時降雨。因此人民興盛，歡樂豐收，食物充足。』龍子告訴他說：『如果那龍子被人帶走，離開父母

【English Translation】『Happiness.』 The king then told his ministers, 『What plan can we devise to make that dragon prince come and live here?』 The ministers said, 『If there is someone who can chant mantras, he can bring him here.』 At that time, the king ordered the ministers to beat drums and proclaim that anyone who could chant a bright mantra to bring the Wonderful Birth Dragon Prince (Miaosheng Longzi) from Dragon Pavilion City (Longge Cheng) in the northern border to this place would be rewarded with a cage of gold and greatly provided for. At that time, there was a mantra master named Curse Snake (Zhoushe), who came to the ministers and said, 『If you are determined to give me this golden cage, I can summon the Wonderful Birth Dragon Prince (Miaosheng Longzi) to this place.』 At that time, the ministers gave him the golden cage, and the mantra master said, 『Wait for me to咒 (zhòu, cast a spell) the dragon to come here, and then receive it.』 At this time, the mantra master went to Dragon Pavilion City (Longge Cheng), observed the pool on all four sides, knew the dragon's dwelling place, and came back to tell the ministers, 『On the seventh day, the dragon prince will surely come; you can perform a sacrificial rite.』 At this time, the dragon prince knew that the Curse Snake (Zhoushe) mantra master had come here, and on the seventh day he was about to be taken to that country, and thought, 『What plan can I use to avoid leaving my parents and relatives? Where can I go to avoid this?』 Not far from the pool, there lived two hunters: one named Poluoja (獵人名), and the other named Poluoja (獵人名), who made a living by hunting, living by the pool and catching aquatic and terrestrial animals with nets. Soon after, that Poluoja (獵人名) died. The dragon prince thought, 『The hunter Poluoja (獵人名) is still alive now; I must take refuge with him.』『At that time, the dragon prince transformed into a human form, went to the hunter, and told him, 『Do you know why this city is so prosperous with people, joyful and peaceful, without any fraud, thieves, diseases, or plagues, and with cattle, sheep, rice, and sugarcane everywhere?』 The hunter replied, 『I know this matter; it is all because the great king has a compassionate heart, benefiting all and providing for the people.』 The dragon prince told him, 『As you say, it is indeed because of the king, but there is another reason.』 He replied, 『There is also a dragon prince in this pool who sends down rain on time. Because of this, the people are prosperous, joyful, and have abundant harvests and plenty of food.』 The dragon prince told him, 『If that dragon prince is taken away by someone, leaving his parents

母眷屬。汝見彼人，能作何事？』答曰：『我能害之。』龍子告曰：『汝識妙生龍子不？』答曰：『我比不識。』報言：『我是妙生龍子，今為南方般遮羅國師名曰咒蛇，欲來取我將去，今作祭祀結界之法。卻後七日來此之時，釘竭地羅木橛，種種色線繞池四邊，作法必將我去。汝可且於一處藏隱，遙見作此攪水之時，即須射箭咒師要處，速來彼令攝咒，不然斫令頭落。必須先遣解咒，然後殺之。不爾我常被咒縛，至死不脫。』時獵師告龍子曰：『若獨令汝利益，猶故作之；況令王城人眾皆得利益，我何不作？愿無憂慮。』是時龍子即將獵師，視其藏隱僻處。獵師至第七日，彼彼藏處；其咒蛇師即來作壇，祭祀結界，一依咒印法，四面釘橛，種種色線繞之，即以箭射。速來前進攪池水，爾時獵師拔刀告曰：『我國之內妙生龍子，汝欲將去。若不速解咒法，刀斫汝頭，令墮于地。』時咒蛇師於此苦痛，恐懼畏死，即解攝咒。解已，獵師斷彼命根，龍子得脫，出池抱彼獵師，白言：『仁者是我父母，為來相救，我今免離父母眷屬之苦。仁可相隨，向我宮中。』即共相逐入龍子宮，施設種種妙好飲食，與上寶珠。復告父母：『此是親支所投寄者，因此之人，今免愛別離苦。』是時龍子父母即令獵師乞愿，賜與無量珍寶。獵師

【現代漢語翻譯】現代漢語譯本『你的母親眷屬。你見到那個人，能做什麼？』回答說：『我能加害於他。』龍子告訴他說：『你認識妙生龍子（龍的名字）嗎？』回答說：『我不認識。』龍子說：『我就是妙生龍子，現在是南方般遮羅國（國家名）的國師，名叫咒蛇（人名），想要來抓我走，現在正在做法事結界。七天之後他來這裡的時候，會釘竭地羅木橛（木釘），用各種顏色的線纏繞池塘四周，做法事一定要抓我走。你可以先藏在一個隱蔽的地方，遠遠地看到他攪動池水的時候，就必須射箭射那個咒師的要害之處，迅速讓他解除咒語，不然就砍下他的頭。必須先讓他解除咒語，然後才能殺了他。不然我常常會被咒語束縛，至死都無法解脫。』當時獵師告訴龍子說：『如果只是讓你一個人得到利益，我尚且會去做；更何況讓整個王城的人民都得到利益，我為什麼不做呢？愿你不要憂慮。』當時龍子就帶著獵師，去看他藏身的地方。獵師到了第七天，就在那個地方藏身；那個咒蛇師就來設壇，祭祀結界，完全按照咒語印法，四面釘木橛，用各種顏色的線纏繞。獵師就用箭射他。咒蛇師迅速上前攪動池水，這時獵師拔刀說道：『我國的妙生龍子，你想要抓他走。如果不迅速解除咒語，我就用刀砍下你的頭，讓它掉在地上。』當時咒蛇師感到痛苦，恐懼死亡，就解除了咒語。解除之後，獵師就斷了他的命根。龍子得以解脫，從池中出來抱住獵師，說道：『您是我的父母，前來相救，我今天免除了與父母眷屬分離的痛苦。您可以跟隨我，到我的宮中去。』他們就一起進入龍子的宮殿，龍子設定各種美妙的飲食，獻上寶珠。又告訴父母：『這是親戚所投靠的人，因為這個人，我今天免除了愛別離的痛苦。』當時龍子的父母就讓獵師提出願望，賞賜給他無量的珍寶。獵師

【English Translation】 English version 'Your mother and relatives. What can you do when you see that person?' He replied, 'I can harm him.' The dragon prince said, 'Do you know the dragon prince Miaosheng (name of the dragon)?' He replied, 'I don't know him.' The dragon prince said, 'I am the dragon prince Miaosheng, now a state preceptor of the southern Panchala country (name of the country), named Curse Snake (name of the person), who wants to come and capture me. Now he is performing a ritual to create a boundary. Seven days later, when he comes here, he will nail Jiediluo wooden pegs (wooden nails), wrap various colored threads around the pond, and perform the ritual to capture me. You can hide in a secluded place first, and when you see him stirring the water from afar, you must shoot an arrow at the vital point of that curse master, quickly make him undo the spell, otherwise, chop off his head. You must first make him undo the spell, and then kill him. Otherwise, I will always be bound by the spell and will not be able to escape until death.' At that time, the hunter told the dragon prince, 'If it were only for your benefit, I would still do it; how much more so if it benefits all the people of the royal city, why wouldn't I do it? May you not worry.' At that time, the dragon prince took the hunter to see the place where he could hide. On the seventh day, the hunter hid in that place; that curse snake master came to set up an altar, perform the ritual to create a boundary, completely according to the mantra and mudra, nailing wooden pegs on all four sides, wrapping various colored threads around it. The hunter then shot him with an arrow. The curse snake master quickly stepped forward to stir the pond water, at this time the hunter drew his sword and said, 'The dragon prince Miaosheng of our country, you want to capture him. If you do not quickly undo the spell, I will chop off your head with my sword and let it fall to the ground.' At that time, the curse snake master felt pain, feared death, and undid the spell. After undoing it, the hunter severed his life root. The dragon prince was freed, came out of the pond and hugged the hunter, saying, 'You are my parents, coming to save me, today I am freed from the suffering of separation from my parents and relatives. You can follow me to my palace.' They then entered the dragon prince's palace together, the dragon prince set up various wonderful foods and offered precious jewels. He also told his parents, 'This is the person whom the relatives have entrusted, because of this person, today I am freed from the suffering of separation from loved ones.' At that time, the dragon prince's parents asked the hunter to make a wish and bestowed upon him immeasurable treasures. The hunter

得已，即出池中。

「去池不遠，有一仙人居止，林果茂盛，有雜眾鳥出和雅音。然此仙人樂行慈愍，利益有情。斯之獵師，每日三時詣彼仙所。復於一時，具說龍子之事。時仙告曰：『汝何用珍寶、求乞小愿？然其龍宮，龍有不空罥索，何為不取？汝可往彼，求取此索。』獵師聞已，心生貪愛，即往龍宮，乃見此索，便作是念：『我所求者，今此索是。』入龍宮中，又見妙生龍子更共諸龍相隨而行。龍見獵師，心大歡喜，惠賜珍寶，獵師答曰：『我寶自足，須此罥索。』龍曰：『此索無用。我等為懼金翅鳥故，防援自身，須畜此索。』獵師答曰：『汝久遠時，時往一須；我之所用，用日是常。若知恩德，當與此索。』龍子便作是念：『此人多垂恩德於我，我今咨啟父母，可當與索。』龍子啟父母已，即與其索。其獵師得索，心大歡悅，如得大地之物。出池歸家，其城大王共妃戲游，久不懷妊。既無男女，以手拓頰，諦自思惟：『我有無量財寶庫藏，我今無子，斷息種族。諸人如知無子，建立別王。』作思惟時，王諸眷屬及沙門婆羅門等，皆怪大王生此愁惱，白言：『思惟何事？』王具廣說。又白王言：『需求天神，當即有子。』其王為求子故，即求林神、園神、四衢道神、受祭祀神、隨生神、諸天善神等，愿

【現代漢語翻譯】現代漢語譯本獵師因此離開了水池。

『離水池不遠的地方，住著一位仙人，那裡林木繁茂，果實纍纍，各種鳥兒發出和諧悅耳的聲音。這位仙人樂於行慈悲之事，利益眾生。這位獵師每天三次去拜訪那位仙人。又在一天中的某個時候，詳細地講述了龍子的事情。當時仙人告訴他說：「你何必爲了珍寶、祈求小小的願望呢？那龍宮之中，龍族擁有不空罥索（一種繩索，能捕捉一切，永不落空），為何不去取來？你可以去那裡，求取這根繩索。」』獵師聽了之後，心中生起貪婪的愛慾，立刻前往龍宮，看到了這根繩索，便想道：『我所尋求的，就是這根繩索。』他進入龍宮，又看見妙生龍子（龍的名字）正與其他龍族一起遊玩。龍見到獵師，心中非常高興，贈送他珍寶，獵師回答說：『我的財寶已經足夠了，我需要的是這根罥索。』龍說：『這根繩索沒有用處。我們爲了懼怕金翅鳥（一種神鳥）的緣故，爲了保護自己，才需要留著這根繩索。』獵師回答說：『你們只是很久才用一次；而我所用的，卻是每天都要用到。如果知道感恩，就應當把這根繩索給我。』龍子便想道：『這個人多次對我施加恩德，我現在稟告父母，或許可以把繩索給他。』龍子稟告父母之後，就把繩索給了他。獵師得到繩索，心中非常喜悅，如同得到了大地上的寶物。他離開水池回到家中，這時城中的大王正與妃子嬉戲遊玩，很久沒有懷孕。因為沒有子女，便用手托著臉頰，仔細地思考：『我擁有無量的財寶庫藏，如今我沒有兒子，血脈就要斷絕了。如果人們知道我沒有兒子，就會擁立別的國王。』當他這樣思考的時候，國王的眷屬以及沙門（出家修道者）、婆羅門（祭司）等，都奇怪大王為何生出這樣的愁惱，便問：『您在思考什麼事情？』國王詳細地說了出來。他們又對國王說：『應該祈求天神，就會有兒子了。』國王爲了求子，便祈求林神、園神、四衢道神（十字路口的神）、受祭祀神、隨生神（伴隨人出生的神）、諸天善神等，希望能夠得到兒子。

【English Translation】 English version Having been rescued, he then emerged from the pond.

『Not far from the pond, there lived an immortal, where the forests and fruits were lush, and various birds produced harmonious and elegant sounds. This immortal delighted in practicing compassion and benefiting sentient beings. This hunter visited the immortal three times a day. And at one time, he told the immortal in detail about the dragon prince's affair. At that time, the immortal said: 'Why do you need treasures and seek small wishes? In that dragon palace, the dragons have the Amoghapasha (a rope that catches all, never failing), why not take it? You can go there and ask for this rope.' Having heard this, the hunter's heart gave rise to greedy love, and he immediately went to the dragon palace, and saw this rope, and then thought: 'What I am looking for is this rope.' He entered the dragon palace, and saw the dragon prince Myoushou (name of the dragon prince) walking with the other dragons. When the dragons saw the hunter, they were very happy and bestowed him with treasures, but the hunter replied: 'My treasures are sufficient, I need this pasha.' The dragon said: 'This rope is useless. We are afraid of the Garuda (a divine bird), so we need to keep this rope to protect ourselves.' The hunter replied: 'You only use it once in a long time; but what I use, I use every day. If you know gratitude, you should give me this rope.' The dragon prince then thought: 'This person has bestowed many favors on me, now I will inform my parents, and perhaps they will give him the rope.' After the dragon prince informed his parents, he gave him the rope. The hunter obtained the rope, and his heart was very happy, as if he had obtained the treasures of the earth. He left the pond and returned home, at this time the king of the city was playing with his concubine, and had not been pregnant for a long time. Because he had no children, he supported his cheek with his hand, and carefully thought: 'I have immeasurable treasures, but now I have no son, and my lineage will be cut off. If people know that I have no son, they will establish another king.' When he was thinking like this, the king's family members and the Shramanas (ascetics) and Brahmins (priests), etc., were all surprised that the king had such sorrow, and asked: 'What are you thinking about?' The king explained in detail. They also said to the king: 'You should pray to the gods, and you will have a son.' In order to seek a son, the king prayed to the forest gods, garden gods, crossroads gods, sacrificial gods, accompanying gods, and all the good gods, hoping to have a son.

當有子。」佛言：「若由此事而求得者，人人並有千子。要由三事和合，方有其子。何者為三？一、父，二、母，三、貪愛現前，乃當有子。其王至求子故，時有賢劫菩薩遂於國大夫人腹內受胎。智慧女人有五種智。云何為五？一、知丈夫有欲心等，如上廣說。既知得胎，歡喜白王：『我今懷妊，在左腋邊，必知是男。』大王聞已，甚大歡喜。夫人作念：『十月滿已當誕子。彼能建立宗族，我舍壽后，為我隨分行施，修諸福業，供養乞者；生在之時，能隨我后。』妃欲產時，散放遊行，寒供暖具、熱給涼資，衣服所須問醫方食，六味和可，眾寶瓔珞以莊嚴身，猶如天女，亦如諸天游歡喜園，常以床座輦輿將行，香美之處，聞樂悅聲。至妃月滿便誕一子，形貌端嚴，人所樂見，人相具足。是時諸天擊鼓娛樂，父王聞已，甚大驚愕。諸宮白王：『為王有子，天擊鼓聲。』王即出敕，令城邑清凈掃灑，燒諸妙香，懸寶幡蓋，令施一切沙門婆羅門及貧窮孤苦，又施放大赦，作諸歡樂。復為太子作生日福，始從一七日，乃至三七置立名號。群臣共議欲立何名？眾人議曰：『王既名財，王子今可立號善財。』給八乳母，如上廣說。

「是時太子，日漸長大，如蓮在水，不久長成。即令入學，學諸文字、弓射、王法、算計、識

【現代漢語翻譯】現代漢語譯本『一定會有兒子的。』佛說：『如果靠這種事就能求得兒子，那人人都會有成千上萬的兒子了。必須由三種條件和合，才能有兒子。哪三種呢？一、父親，二、母親，三、貪愛之心現前，才能有兒子。』國王因為求子的緣故，當時有賢劫菩薩便在王后腹中受胎。智慧的女人有五種智慧。哪五種呢？一、知道丈夫有欲心等等，如上面詳細所說。既然知道已經懷孕，就歡喜地告訴國王：『我現在懷孕了，在左腋邊，必定知道是個男孩。』大王聽了，非常高興。王后心想：『十個月滿了就要生孩子了。他能建立宗族，我去世后，能為我隨分行善，修各種福業，供養乞丐；活著的時候，能跟隨我。』王后要生產的時候，散放**，寒冷時供應暖具，炎熱時給予涼爽的物資，衣服等所需之物詢問醫生，六味調和的食物，用各種珍寶瓔珞來莊嚴身體，猶如天女，也像諸天在歡喜園遊玩，常常用床座輦輿來代步，在香氣美好的地方，聽著悅耳的音樂。等到王后足月，就生了一個兒子，容貌端正莊嚴，人人都喜歡見，具備各種吉相。這時諸天擊鼓娛樂，父王聽了，非常驚訝。各位宮人告訴國王：『因為國王有了兒子，所以天神擊鼓慶祝。』國王立刻下令，讓城邑清掃乾淨，焚燒各種妙香，懸掛寶幡寶蓋，佈施給一切沙門（Śrāmaṇa，指佛教出家修行者）、婆羅門（Brāhmaṇa，指古印度教祭司）以及貧窮孤獨的人，又施行大赦，舉辦各種歡樂的活動。又為太子做生日的祈福，從第一個七天開始，到第三個七天，為他取名字。群臣共同商議要取什麼名字？眾人商議說：『國王既然名叫財，王子現在可以取名叫善財。』給予八個乳母，如上面詳細所說。這時太子，一天天長大，像蓮花在水中，不久就長成了。就讓他入學，學習各種文字、弓箭射擊、王法、算術、知識

【English Translation】 English version 『Surely there will be a son.』 The Buddha said, 『If one could obtain a son through such means, everyone would have thousands of sons. It requires the combination of three conditions to have a son. What are the three? First, the father; second, the mother; and third, the presence of desire. Only then can there be a son.』 Because the king desired a son, a Bodhisattva of the Bhadrakalpa (賢劫) was conceived in the queen's womb. A wise woman possesses five kinds of wisdom. What are the five? First, knowing when the husband has desire, and so on, as described in detail above. Knowing that she was pregnant, she joyfully told the king, 『I am now pregnant, on the left side, and I know it will be a boy.』 The king was overjoyed upon hearing this. The queen thought, 『When the ten months are complete, the child will be born. He will establish the lineage, and after I pass away, he will perform meritorious deeds on my behalf, cultivate various blessings, and make offerings to beggars; while he is alive, he will follow me.』 When the queen was about to give birth, she distributed **. In cold weather, she provided warm items, and in hot weather, she provided cooling resources. She inquired about clothing and other necessities from doctors, prepared food with six flavors in harmony, and adorned herself with various precious jewels, like a celestial maiden, or like the devas (天) enjoying themselves in the Joyful Garden, always traveling with a bed, seat, or palanquin, in fragrant and beautiful places, listening to pleasant music. When the queen reached full term, she gave birth to a son, with a dignified and beautiful appearance, pleasing to all who saw him, possessing all the auspicious marks. At that time, the devas (天) beat drums for entertainment, and the father king was greatly astonished upon hearing this. The palace attendants told the king, 『Because you have a son, the devas (天) are beating drums in celebration.』 The king immediately issued an edict, ordering the city to be cleaned and swept, to burn various wonderful incense, to hang precious banners and canopies, to give alms to all Śrāmaṇas (沙門, Buddhist renunciates), Brāhmaṇas (婆羅門, ancient Indian priests), and the poor and lonely, and to grant a general amnesty, and to hold various joyous celebrations. He also performed birthday blessings for the prince, starting from the first week, up to the third week, establishing his name. The ministers discussed together what name to give him. The people suggested, 『Since the king is named Wealth (財), the prince can now be named Sudhana (善財).』 Eight wet nurses were provided, as described in detail above. At that time, the prince gradually grew up, like a lotus in the water, soon reaching maturity. He was then sent to school to learn various scripts, archery, royal laws, arithmetic, and knowledge.

別珍寶人像馬等，工巧術法，種種技藝，六十四能，解縛能讀，聰明了達。父王為置三時宮殿謂春夏冬，三種園苑各依三際。善財獨在宮中閣上，吹笛作樂遊戲。是時頗羅迦獵師，因獵禽獸，至一山上。見彼山下有仙人居住，花果茂盛，有好雜鳥。並有大池，眾妙蓮花以覆池上，然彼諸鳥池中游戲。獵師遊行至其仙所。見彼仙人，發爪並長，身被樹皮。由其苦行，身體乾枯，在一樹下草室之內。獵師見已，合掌禮足，啟白：『大仙！在此苦行，經幾許時？』仙人曰：『我經四十年來，於此苦行。』獵師問曰：『爾許時中，見希有事不？』於時仙人徐徐軟語答言：『賢首！汝見此池不？』答曰：『我見。』大師答曰：『此池名梵階，眾妙蓮花彌覆其上，有諸雜鳥居止其中，此池清冷，水如乳味以花和之。每月十五日，有緊那羅王女名悅意，與五百眷屬圍繞，將諸香花來此池沐浴。當浴之時作諸妓樂，池中諸鳥聞此美音皆悉止息。我聞之時，情甚悅豫，乃至七日心大歡樂。賢首！我惟見是希異之事。』

「爾時獵師便自思惟：『我于龍子邊得此不空罥索。我因此索，系取悅意。』作是念已，至十五日，隱在樹間，手持龍索。其緊那羅女來，欲入池洗浴，獵師即擲索系彼緊那羅女，以繫縛之。其女見身被縛，忙懼作聲

【現代漢語翻譯】現代漢語譯本：不包括珍寶、人物、象馬等，以及工巧技術、各種技藝，六十四種才能，解脫束縛的能力，閱讀能力，聰明通達。父王為他建造了三時宮殿，即春夏冬，三種園苑也各自按照三個季節的特點建造。善財童子獨自在宮中的樓閣上，吹笛奏樂，嬉戲玩耍。這時，一位名叫頗羅迦的獵師，因為打獵禽獸，來到一座山上。他看見山下有仙人居住，花果茂盛，有各種各樣的鳥類。還有一個大池塘，上面覆蓋著各種美妙的蓮花，那些鳥兒在池塘中嬉戲。獵師來到了仙人的住所。他看見那位仙人，頭髮和指甲都很長，身上穿著樹皮。由於苦行，身體乾枯，住在一棵樹下的草屋裡。獵師看見后，合掌行禮，問道：『大仙！您在這裡苦行，已經有多長時間了？』仙人說：『我已經在這裡苦行四十年了。』獵師問道：『在這四十年中，您見過什麼稀奇的事情嗎？』這時，仙人慢慢地、輕柔地說：『賢首（對獵人的尊稱）！你看見這個池塘了嗎？』獵師回答說：『我看見了。』仙人說：『這個池塘名叫梵階（梵天的階梯），上面覆蓋著各種美妙的蓮花，有各種各樣的鳥類居住在其中。這池塘清澈寒冷，水像乳汁一樣，還混合著花香。每個月的十五日，有一位緊那羅（歌神）王女，名叫悅意（令人喜悅的），她被五百名眷屬圍繞著，帶著各種香花來這個池塘沐浴。當她沐浴的時候，會演奏各種音樂，池塘中的鳥兒聽到這美妙的聲音都會停止鳴叫。我聽到的時候，心情非常愉悅，甚至七天都感到非常快樂。賢首！我只見過這件稀奇的事情。』這時，獵師便自己思忖：『我從龍子那裡得到了這不空罥索（不會落空的繩索）。我可以用這繩索，繫住悅意（緊那羅王女）。』這樣想著，到了十五日，他隱藏在樹林中，手裡拿著龍索。當緊那羅女來到，想要進入池塘洗浴時，獵師立刻拋出繩索，將緊那羅女捆綁住。那女子見自己被束縛，驚慌地發出聲音。

【English Translation】 English version: Not including jewels, figures, elephants, horses, etc., as well as ingenious techniques, various skills, the sixty-four arts, the ability to untie knots, the ability to read, intelligence, and understanding. His father built three palaces for him, namely spring, summer, and winter, and three gardens each according to the characteristics of the three seasons. Sudhana (Good Wealth) alone was in the palace pavilion, playing the flute and making music. At this time, a hunter named Poraka, because of hunting birds and beasts, came to a mountain. He saw that there were immortals living at the foot of the mountain, with lush flowers and fruits, and various kinds of birds. There was also a large pond, covered with various wonderful lotuses, and the birds were playing in the pond. The hunter came to the immortal's residence. He saw that the immortal had long hair and nails, and was wearing bark. Due to ascetic practices, his body was withered, and he lived in a grass hut under a tree. When the hunter saw him, he put his palms together and bowed, and asked: 'Great Immortal! How long have you been practicing asceticism here?' The immortal said: 'I have been practicing asceticism here for forty years.' The hunter asked: 'In these forty years, have you seen anything rare?' At this time, the immortal slowly and softly replied: 'Worthy one! Do you see this pond?' The hunter replied: 'I see it.' The master said: 'This pond is called Brahma-sopana (Brahma's ladder), and it is covered with various wonderful lotuses, and various kinds of birds live in it. This pond is clear and cold, and the water is like milk, mixed with the fragrance of flowers. On the fifteenth day of each month, there is a Kinnara (celestial musician) princess named Yueyi (Delightful), surrounded by five hundred attendants, bringing various fragrant flowers to bathe in this pond. When she bathes, she plays various kinds of music, and the birds in the pond stop singing when they hear this beautiful sound. When I hear it, I feel very happy, and I feel very happy for seven days. Worthy one! I have only seen this rare thing.' At this time, the hunter thought to himself: 'I got this Amogha-pasa (unerring lasso) from the dragon prince. I can use this lasso to tie up Yueyi (the Kinnara princess).' Thinking like this, on the fifteenth day, he hid in the forest, holding the dragon lasso in his hand. When the Kinnara girl came, wanting to enter the pond to bathe, the hunter immediately threw the lasso and tied up the Kinnara girl. The girl, seeing herself bound, cried out in panic.

大叫，余同類女東西奔走去。悅意女方便欲走，獵師見彼端正，即手執之。女曰：『汝莫捉我，不堪為夫，我堪與王為婦。』獵師告曰：『若不急捉，恐汝當走。』其女答曰：『我今不走，仁若不信，取我髻中之寶。我因此寶，隨意騰空。』獵師告曰：『如何得知髻寶？』答曰：『若寶在人邊，我隨人後。』獵師手持其寶，索系而進。於時善財童子因獵而行，獵師遇見善財童子，面貌端嚴，人所喜見。『其女端正，太子若見，必當脫將。』作是念已，『我寧自奉。』其獵師往詣童子所，禮足白言：『此之女寶，奉上太子，愿見納之。』

「爾時善財見彼少女，形貌端嚴，人所樂見，觀察其相。有十八種女相莊嚴，具如余說。善財見已欲力所逼，心生愛著，如蛾赴火，色境如火亦如水浪，不可止定；亦如生牛後、亦如金翅鳥，駿不可制；如風飄物，無可能回；如猴得樹，迷亂難止。無始已來貪慾習性，煩惱境習欲味樂故、欲之諸境極穢心故、妄想念故，以此為弓，所思作處以心為箭，說伽他曰：

「『善財見彼面如月，　　亦如雲霧中電光；　　心亂猶如象被射，　　受取悅意速歸城。』

「爾時善財王子歸龍閣城，廣賜獵師田宅。即將悅意，于宮樓閣共為游喜。其女端嚴，姿態無量，衛護善財太子，

【現代漢語翻譯】現代漢語譯本：獵人高聲叫喊，他的同伴們像女東西一樣四處奔走逃散。悅意女也想趁機逃走，獵人看見她容貌端正，便一把抓住她。悅意女說：『你不要抓我，我不能做你的妻子，我應該嫁給國王做王妃。』獵人說：『如果不趕緊抓住你，恐怕你就要逃走了。』悅意女回答說：『我現在不會逃走，如果你不相信，就拿走我髮髻中的寶珠。有了這顆寶珠，我可以隨意騰空飛行。』獵人問：『如何才能得到你髮髻中的寶珠呢？』悅意女回答說：『如果寶珠在別人身邊，我就會跟在那人身後。』獵人拿著寶珠，用繩索拴著悅意女，帶著她往前走。當時，善財童子因為打獵也在路上行走，獵人遇見善財童子，見他面容端正莊嚴，人人都喜歡見到他。獵人心想，『這個女子如此端莊美麗，如果太子見了，一定會搶走她。』想到這裡，獵人轉念又想，『我不如自己把她獻給太子。』於是獵人走到善財童子面前，向他行禮，說道：『這顆女寶，我獻給太子，希望您能接受。』當時，善財童子見到這位少女，容貌端莊美麗，人人都喜歡見到她，便仔細觀察她的相貌。她具有十八種女子莊嚴的相貌，具體內容如其他經文所說。善財童子見到她后，被慾望的力量所逼迫，心中生起愛戀，就像飛蛾撲火一樣。美色就像火焰，又像水中的波浪，無法停止和安定；也像剛生下來的牛犢、也像金翅鳥一樣，迅猛難以控制；又像風吹動物體一樣，不可能使其返回；又像猴子得到樹木一樣，迷亂難以停止。這是因為無始以來貪慾的習性，被煩惱境界所熏習，貪戀慾望的快樂，慾望的各種境界極其污穢，以及虛妄的念頭所導致的。以這些為弓，以所思念之處為目標，以心為箭，於是說了這首伽他：『善財見到她面容如月亮，也像雲霧中的閃電；心煩意亂就像大象被箭射中一樣，急忙把悅意女帶回城中。』當時，善財王子回到龍閣城，賞賜給獵人大量的田地和住宅。然後帶著悅意女，在宮殿樓閣中一起遊玩嬉戲。悅意女容貌端莊美麗，姿態萬千，守護著善財太子。

【English Translation】 English version: The hunter shouted loudly, and his companions scattered and fled like women. Yue Yi Nu (Delightful Woman) also wanted to take the opportunity to escape, but the hunter saw her dignified appearance and grabbed her. Yue Yi Nu said, 'Do not catch me, I am not fit to be your wife, I should marry the king and be a queen.' The hunter said, 'If I don't catch you quickly, I'm afraid you will run away.' Yue Yi Nu replied, 'I will not run away now, if you don't believe me, take the jewel from my hair bun. With this jewel, I can fly freely.' The hunter asked, 'How can I get the jewel in your hair bun?' Yue Yi Nu replied, 'If the jewel is by someone else's side, I will follow that person.' The hunter took the jewel, tied Yue Yi Nu with a rope, and led her forward. At that time, Sudhana (Good Wealth Boy) was also walking on the road because of hunting. The hunter met Sudhana and saw that his face was dignified and solemn, and everyone liked to see him. The hunter thought, 'This woman is so dignified and beautiful, if the prince sees her, he will definitely snatch her away.' Thinking of this, the hunter changed his mind and thought, 'I might as well offer her to the prince myself.' So the hunter went to Sudhana, bowed to him, and said, 'This female treasure, I offer to the prince, I hope you can accept it.' At that time, Sudhana saw this young woman, her appearance was dignified and beautiful, and everyone liked to see her, so he carefully observed her appearance. She had eighteen kinds of dignified female appearances, the specific content is as described in other scriptures. After Sudhana saw her, he was forced by the power of desire, and love arose in his heart, like a moth flying into a flame. Beauty is like a flame, and like waves in water, it cannot be stopped and stabilized; it is also like a newborn calf, and like a Garuda (golden-winged bird), swift and difficult to control; it is like the wind blowing objects, it is impossible to make it return; it is like a monkey getting a tree, confusion is difficult to stop. This is because of the habit of greed from beginningless time, being influenced by the realm of afflictions, greed for the pleasure of desire, the various realms of desire are extremely filthy, and the false thoughts that lead to it. Taking these as a bow, taking the place of thought as the target, and the mind as the arrow, he then spoke this Gatha: 'Sudhana saw her face like the moon, also like lightning in the clouds; his mind was disturbed like an elephant being shot by an arrow, he hurriedly took Yue Yi Nu back to the city.' At that time, Prince Sudhana returned to Dragon Pavilion City and rewarded the hunter with a large amount of land and houses. Then, taking Yue Yi Nu, they played and frolicked together in the palace pavilions. Yue Yi Nu was dignified and beautiful, with countless postures, guarding Prince Sudhana.

令其愛樂恒不相離。復於後時，有二婆羅門從逝多林來至龍閣城中。一于王邊，依止王住，請婆羅門，尊以為師，多賜資具。一于善財太子所，依止而住，太子惠賜資具。是時婆羅門告太子善財言：『若得大王立汝為王，得王位時於我如何？』時善財告曰：『如我父王立彼為門師、諸婆羅門中尊，我亦如是，立汝為尊。』其大王門師聞已，生大瞋恚，便作思念：『我今作計，不令太子得位，況彼婆羅門得為尊者。』復於後時，別有一國起逆，發兵往伐，卻被怨害。如是七度，令軍領兵往彼，皆被打退軍回。臣等白王：『賊軍增盛，我國有損，須集勇健之人。』時王國師便作是念：『今正是時，令太子征伐外境，乃令便死。』即白王言：『他軍強盛，無能敵者。』大王答言：『今我自去。』婆羅門言：『太子少年盛力，令作大將，往彼共敵必當克獲。』王命善財告言：『汝為大將，可往曠野國中共怨對敵。』善財白父王曰：『誠如所言。』便入宮中，見悅意夫人，忘父王教。父王復敕善財：『汝早往彼，與怨抗敵。』善財受敕，還入宮中，見悅意已，便忘父王教敕。時王國師還來白王：『善財太子，貪慾染著悅意，愿大王令諸兵眾，皆來集會，便敕太子，于王前發。』時王喚善財，領四兵眾，往彼抗敵。其善財白父王言

【現代漢語翻譯】現代漢語譯本：令他們永遠相愛，永不分離。後來，有兩個婆羅門從逝多林（Jetavana，佛陀常住的精舍）來到龍閣城中。一個在國王身邊，被國王依止，國王尊他為老師，並賜予許多資具。另一個在善財太子身邊，被太子依止而住，太子也惠賜他資具。當時，這個婆羅門告訴善財太子說：『如果大王立你為王，你得到王位時會如何待我？』當時善財回答說：『就像我父王立他為門師、諸婆羅門中最尊貴的人一樣，我也會這樣，立你為尊。』國王的門師聽到這些話后，心中生起極大的憤怒，便暗自思量：『我現在要設法，不讓太子得到王位，更何況讓那個婆羅門成為尊者。』

後來，另一個國家發生叛亂，發兵來攻打，卻被對方擊敗。像這樣七次，派軍隊領兵前往，都被打退回來。臣子們稟告國王說：『敵軍越來越強大，我國損失慘重，必須召集勇猛強健的人。』這時，王國師便暗自思量：『現在正是時候，讓太子去征討外境，讓他死在那裡。』於是稟告國王說：『敵軍強大，無人能敵。』國王回答說：『現在我親自去。』婆羅門說：『太子年輕力壯，讓他做大將，前往與敵人對抗，必定能夠獲勝。』國王命令善財，告訴他說：『你做大將，可以前往曠野國與敵人對抗。』善財稟告父王說：『正如您所說。』便進入宮中，見到悅意夫人，忘記了父王的教誨。父王再次告誡善財：『你早點前往那裡，與敵人對抗。』善財接受了命令，回到宮中，見到悅意后，又忘記了父王的教誨。這時，王國師又來稟告國王說：『善財太子貪戀悅意，希望大王命令所有士兵集合，然後命令太子在您面前出發。』於是國王召見善財，讓他率領四種軍隊，前往與敵人對抗。善財稟告父王說：

【English Translation】 English version: May they love each other and never be apart. Later, two Brahmins came from Jetavana (a monastery where the Buddha often stayed) to Dragon Pavilion City. One stayed by the king's side, was relied upon by the king, who respected him as a teacher and bestowed many resources upon him. The other stayed by the side of Prince Sudhana (Śreṣṭhidāraka), who also generously provided him with resources. At that time, the Brahmin said to Prince Sudhana: 'If the great king makes you the king, how will you treat me when you obtain the throne?' Then Sudhana replied: 'Just as my father the king has made him the preceptor and the most honored among all Brahmins, so too will I establish you as the most honored.'

Upon hearing this, the king's preceptor became greatly enraged and thought to himself: 'I will now devise a plan to prevent the prince from obtaining the throne, let alone allowing that Brahmin to become the most honored.' Later, another country rebelled and sent troops to attack, but they were defeated. In this way, seven times they sent troops to attack, but each time they were driven back. The ministers reported to the king: 'The enemy's army is growing stronger, and our country is suffering great losses. We must gather brave and strong men.' At this time, the kingdom's preceptor thought to himself: 'Now is the perfect time to send the prince to conquer foreign lands and have him die there.' So he reported to the king: 'The enemy's army is strong, and no one can defeat them.' The king replied: 'I will go myself.' The Brahmin said: 'The prince is young and strong. Let him be the general and go to fight the enemy. He will surely be victorious.' The king ordered Sudhana and told him: 'You shall be the general and go to the wilderness country to fight the enemy.' Sudhana reported to his father the king: 'As you say.' He then entered the palace, saw Lady Delight (Yue Yi Fu Ren), and forgot his father's instructions. The king again instructed Sudhana: 'You must go there early and fight the enemy.' Sudhana received the order, returned to the palace, saw Delight, and again forgot his father's instructions. At this time, the kingdom's preceptor again reported to the king: 'Prince Sudhana is attached to Delight. May the great king order all the troops to assemble and then order the prince to depart before you.' So the king summoned Sudhana and ordered him to lead the four divisions of the army to fight the enemy. Sudhana reported to his father the king, saying:

：『暫見悅意即去。』王言：『即發。今非是看悅意時。』復白父王：『我辭母去。』王言：『辭去。』善財即往悅意夫人處，取其髻寶，往詣母邊，長跪白母曰：『此之髻寶，當好防護，莫與悅意。若大苦惱，逼迫至死，當即與之。』母既受已，繞母三匝，作諸伎樂，即往征伐。去城不遠，樹下暫居。

「時薜室羅末拏天王，領諸無量眷屬，因過其所遂不能動，心大怪愕：『我亦曾經處處遊歷，未曾有此。』遂乃遙見善財童子在於樹下，是賢劫菩薩，自受疲勞，往彼鬥敵。『我須佐助，可往降怨，不令損害。』時薜室羅末拏天王即敕第五藥叉：『汝可速往曠野城中，為善財降彼怨畢，亦莫令損。』是時藥叉奉王敕已，即變四軍兵眾，人形高大，如多羅樹，像高如大山，馬大如象，作諸器仗，種種變現，吹擊大鼓，令大恐怖。現大威力，至彼怨所，如是示現。其城四面墻壁，被藥叉威力一時俱到，人民皆怪怕懼，問曰：『從何處來？』天兵答曰：『汝等早開門戶，善財即來，往可迎取。若更遲滯，汝等總死，無有殘餘。』城人答曰：『我等於王不逆，亦不逆于善財。』比被王使逼迫閉門，眾人開城，以諸香花，作諸音樂，出迎善財，來入城中，押領平定，置立押官。善財歸國，其夜父王夢見鴟鳥取王腸肚繞城四

【現代漢語翻譯】現代漢語譯本：『（善財）暫時見到悅意夫人就離開了。』國王說：『立即出發。現在不是看悅意夫人的時候。』（善財）又稟告父王：『我向母親告別后就走。』國王說：『告別后就走吧。』善財隨即前往悅意夫人處，取回她的髮髻寶物，前往母親身邊，長跪稟告母親說：『這個髮髻寶物，應當好好保護，不要給悅意夫人。如果遇到極大的苦惱，逼迫到要死的地步，才可以給她。』母親接受后，（善財）繞母親三圈，演奏各種樂器，隨即前往征戰。離開城市不遠，在樹下暫時休息。當時，薜室羅末拏（Vaiśravaṇa，四大天王之一，又名多聞天王）天王，率領無數眷屬，路過善財所在的地方，竟然無法移動，心中非常奇怪：『我也曾經到處遊歷，從未遇到過這種情況。』於是遙遙看見善財童子在樹下，是賢劫（Bhadrakalpa）的菩薩，親自承受疲勞，前往征討敵人。『我需要幫助他，可以前去降伏怨敵，不讓他們損害（善財）。』當時，薜室羅末拏天王就命令第五藥叉（Yaksa，一種鬼神）：『你可迅速前往曠野城中，為善財降伏那些怨敵，也不要讓他們受到損害。』當時，藥叉接受天王的命令后，立即變化出四種軍隊，士兵人形高大，像多羅樹（Tāla tree）一樣，像高大如山，馬大如象，拿著各種兵器，進行種種變化，吹打大鼓，發出巨大的恐怖聲響。顯現出巨大的威力，到達那些怨敵所在的地方，這樣示現。那座城市的四面墻壁，被藥叉的威力同時壓到，人民都感到奇怪和害怕，問道：『從哪裡來？』天兵回答說：『你們趕快打開城門，善財馬上就來，可以前去迎接。如果再遲疑，你們全部都會死，沒有剩餘。』城裡的人回答說：『我們對於國王不敢違逆，也不敢違逆善財。』（但是）被國王的使者逼迫關閉城門，眾人打開城門，用各種香花，演奏各種音樂，出來迎接善財，讓他進入城中，押領並平定了（叛亂），設定了押官。善財回國，當天晚上，父王夢見鴟鳥（一種兇猛的鳥）取出國王的腸子和肚子，繞城四圈。

【English Translation】 English version: 『(Sudhana) briefly saw Yueyi and then left.』 The king said, 『Depart immediately. Now is not the time to see Yueyi.』 (Sudhana) further reported to his father, the king, 『I bid farewell to my mother and then leave.』 The king said, 『Bid farewell and then leave.』 Sudhana then went to Lady Yueyi's place, took her hair-knot jewel, went to his mother's side, knelt down and said to his mother, 『This hair-knot jewel should be well protected and not given to Yueyi. If you encounter great suffering, forced to the point of death, then you may give it to her.』 After his mother received it, (Sudhana) circled his mother three times, performed various musical instruments, and then went to war. Not far from the city, he temporarily rested under a tree. At that time, King Vaiśravaṇa (one of the Four Heavenly Kings, also known as the King of the North), leading countless attendants, passed by the place where Sudhana was and was unable to move, feeling very strange in his heart: 『I have also traveled everywhere, and have never encountered this situation before.』 Then he saw Sudhana under the tree, a Bodhisattva of the Bhadrakalpa (the current fortunate eon), personally enduring fatigue, going to conquer the enemy. 『I need to help him, I can go and subdue the enemies, not let them harm (Sudhana).』 At that time, King Vaiśravaṇa ordered the fifth Yaksha (a type of spirit): 『You can quickly go to the city of the wilderness, subdue those enemies for Sudhana, and do not let them be harmed.』 At that time, the Yaksha, after receiving the king's order, immediately transformed into four kinds of armies, the soldiers were tall, like Tāla trees, the elephants were as tall as mountains, the horses were as big as elephants, holding various weapons, performing various transformations, blowing and beating big drums, making huge terrifying sounds. Showing great power, arriving at the place where those enemies were, showing like this. The four walls of that city were simultaneously pressed down by the power of the Yaksha, and the people all felt strange and afraid, asking: 『Where did you come from?』 The heavenly soldiers replied: 『You quickly open the city gates, Sudhana is coming soon, you can go and welcome him. If you hesitate any longer, you will all die, with nothing left.』 The people in the city replied: 『We dare not disobey the king, nor dare we disobey Sudhana.』 (But) being forced by the king's messengers to close the city gates, the people opened the city gates, using various incense and flowers, playing various music, came out to welcome Sudhana, let him enter the city, escorted and pacified (the rebellion), and set up an official to oversee. Sudhana returned to his country, and that night, the father king dreamed of a kite (a fierce bird) taking out the king's intestines and stomach, circling the city four times.

面，王身入寶室中。其王睡覺，心大怕怖，身毛皆豎，從眠起已，以手拓頰，住于怨思：『我定被奪王位，必當至死。』明旦即集婆羅門等說斯夢意，其王門師便作是念：『善財決定鬥戰得勝、降得外國。我須惡解。』其婆羅門即白大王：『此是惡夢，決失王位，定當身死。要然于婆羅門咒法中，有𥜒方法可免斯厄。』王又問曰：『有何方法？』告言：『于王園苑之中當作一池，嚴飾端正，白土泥之令其精細。殺諸惡獸，取血滿池。置四街道，從一面入，向一面出已，令四上婆羅門解四明者以舌舐王足下，用緊那羅脂燒香。若作如是𥜒禳，王久住位，長命無災。』是時王曰：『諸事可辦。緊那羅脂云何可得？』婆羅門白王：『然易得者卻道難得。』王復問曰：『云何易得？』婆羅門曰：『大王兒婦，名悅意者，是緊那羅女。』王即告言：『莫作是語，我子共彼，以命相連。』答曰：『大王！可未聞書教：

「『「舍一為諸眷，　　為村舍眷屬；　　　舍村取城邑，　　為身棄大地。」　　　王須自牢護，　　及以童子身；　　　后乃能護他，　　須害彼悅意。

「『大王，為愛命故，無所不作。』於時大王聞此語已，即依所說穿池，白土泥飾，殺諸惡獸，取血滿池。其善財宮內諸宮人等，聞此事已皆生

【現代漢語翻譯】現代漢語譯本：國王進入寶室中。他睡覺時，心中非常害怕，全身汗毛都豎了起來。醒來后，他用手托著臉頰，陷入憂慮：『我肯定會被奪走王位，一定會死。』第二天早上，他召集婆羅門等人，講述了這個夢的含義。國王的門師心想：『善財（Sudhana）必定會在戰鬥中獲勝，征服外國。我必須做出惡意的解釋。』於是，婆羅門對國王說：『這是一個兇兆，預示著您會失去王位，甚至會喪命。但是，在婆羅門的咒法中，有一種禳災的方法可以避免這個厄運。』國王問道：『有什麼方法？』婆羅門回答說：『在國王的花園中建造一個池塘，裝飾得莊嚴美麗，用白色的泥土仔細塗抹。殺死各種兇猛的野獸，用它們的血注滿池塘。在四個方向的道路上，設定入口和出口。讓四位精通四吠陀的上等婆羅門用舌頭舔國王的腳，並焚燒緊那羅脂（Kinnarī）的香。如果這樣做，您就能長久地保有王位，長壽無災。』當時，國王說：『這些事情都可以辦到。但是緊那羅脂（Kinnarī）從哪裡得到呢？』婆羅門對國王說：『容易得到的，人們反而說難以得到。』國王又問：『什麼容易得到？』婆羅門說：『大王的兒媳，名叫悅意（Yueyi），她就是緊那羅（Kinnara）的女兒。』國王立刻說：『不要說這樣的話，我的兒子和她，性命相連。』婆羅門回答說：『大王！您可能沒有聽過書中的教導：『「捨棄一個是爲了保全眾多眷屬，爲了村莊捨棄眷屬；捨棄村莊是爲了保全城邑，爲了自身捨棄大地。」大王必須牢固地保護自己，以及您的王子；之後才能保護他人，所以必須犧牲悅意（Yueyi）。』『大王，爲了保全性命，什麼都可以做。』當時，國王聽了這些話，就按照婆羅門所說的，挖掘池塘，用白色的泥土裝飾，殺死各種兇猛的野獸，用它們的血注滿池塘。善財（Sudhana）宮殿里的宮女們，聽到這件事後，都感到非常...

【English Translation】 English version: The king entered the treasure chamber. While sleeping, he felt great fear in his heart, and his body hair stood on end. Upon waking, he rested his hand on his cheek, dwelling on resentful thoughts: 'I will surely be deprived of my kingdom and will certainly die.' The next morning, he gathered the Brahmins and others to explain the meaning of his dream. The king's mentor thought to himself: 'Sudhana (善財) will definitely win the battle and conquer foreign lands. I must interpret it maliciously.' So, the Brahmin said to the king: 'This is a bad dream, foretelling that you will lose your throne and surely die. However, in the Brahmin's incantations, there is a method of averting disaster that can avoid this calamity.' The king asked: 'What method is there?' He replied: 'In the king's garden, build a pond, decorate it solemnly and beautifully, and carefully plaster it with white clay. Kill all the fierce beasts and fill the pond with their blood. Set up entrances and exits on the four roads. Have four superior Brahmins who understand the four Vedas lick the king's feet with their tongues, and burn Kinnarī (緊那羅脂) incense. If you do this, you will remain on the throne for a long time, and have a long and disaster-free life.' At that time, the king said: 'These things can be done. But where can Kinnarī (緊那羅脂) fat be obtained?' The Brahmin said to the king: 'What is easily obtained is often said to be difficult to obtain.' The king asked again: 'What is easily obtained?' The Brahmin said: 'The king's daughter-in-law, named Yueyi (悅意), is the daughter of a Kinnara (緊那羅).' The king immediately said: 'Do not say such things, my son and she are connected by life.' The Brahmin replied: 'Great King! You may not have heard the teachings in the books: '「Sacrifice one for the sake of many relatives, sacrifice relatives for the sake of the village; sacrifice the village to preserve the city, sacrifice the earth for the sake of oneself.」 The king must firmly protect himself, as well as your prince; only then can he protect others, so Yueyi (悅意) must be sacrificed.』 'Great King, for the sake of preserving life, there is nothing that cannot be done.' At that time, the king, upon hearing these words, dug the pond as the Brahmin had said, decorated it with white clay, killed all the fierce beasts, and filled the pond with their blood. The palace women in Sudhana's (善財) palace, upon hearing this matter, all felt very...

歡喜，互相謂言：『我並少年，端政容美，善財若至，我當承事。』是時悅意見彼歡樂，怪問宮人：『汝等有何喜樂？』次第問之，有一宮人，如上具說。悅意聞已，心大苦惱，愁憂不樂，即往善財母所，啼泣白言，具說如上。母曰：『汝且小止少時，我自尋訪，乃知虛實。』

「爾時悅意更來白言：『此事是實。』時太子母告曰：『汝今正是去時，我若不與汝寶，當是負心。』即與悅意髻寶及衣裳等。

「爾時大王入池浴已，婆羅門以舌舐足至頂，王敕令索緊那羅脂。於時悅意身騰虛空而說頌曰：

「『我染觸身故，　　笑樂住於此；　　如象得解縛，　　已脫騰空去。』

根本說一切有部毗奈耶藥事卷第十三大正藏第 24 冊 No. 1448 根本說一切有部毗奈耶藥事

根本說一切有部毗奈耶藥事卷第十四

大唐三藏義凈奉　制譯

「爾時大王見彼女人如風而去，心生怕懼，告彼門師婆羅門曰：『所應作者，悅意已走。』其婆羅門白言：『大王已得成就，災厄已除。』於時悅意在於空中，復更思惟：『我今於此受諸苦惱，皆由彼仙。若到仙所，須說此事，我身為汝，遭大苦難。』作是念已，即至仙所，禮已白仙人曰：『我為大仙向人說故，遂被繫縛，為人

【現代漢語翻譯】現代漢語譯本她們歡喜地互相說道：『我們都還年輕，容貌端正美麗，如果善財（Sudhana）童子來到這裡，我們應當好好服侍他。』當時，悅意（Ruci）聽見她們的歡笑，感到奇怪，便問宮女們：『你們有什麼喜事？』依次詢問，其中一個宮女如實相告。悅意聽后，心中非常苦惱，憂愁不樂，立刻去善財（Sudhana）的母親那裡，哭著訴說，詳細地說了以上的事情。善財（Sudhana）的母親說：『你先稍等片刻，我親自去打聽，弄清楚事情的真假。』當時，悅意（Ruci）又來稟告說：『這件事是真的。』太子的母親告訴她說：『你現在正是離開的時候，如果我不給你寶物，那就是我失信了。』於是給了悅意（Ruci）髮髻上的寶物和衣裳等。當時，國王入池塘沐浴完畢，婆羅門用舌頭舔他的腳直到頭頂，國王命令尋找緊那羅脂（Kinnarī）。這時，悅意（Ruci）騰身飛到空中，說了這首偈頌：『我因染著你的身體，在這裡歡笑享樂；如同大象掙脫了束縛，已經脫身飛向天空。』《根本說一切有部毗奈耶藥事卷第十三》大正藏第 24 冊 No. 1448 《根本說一切有部毗奈耶藥事》《根本說一切有部毗奈耶藥事卷第十四》大唐三藏義凈奉　制譯當時，國王看見那個女人像風一樣離去，心中害怕，告訴那個門師婆羅門說：『應該做的事情，悅意（Ruci）已經逃走了。』那個婆羅門回答說：『大王已經得到成就，災禍已經消除了。』當時，悅意（Ruci）在空中，又思考著：『我現在在這裡遭受各種苦惱，都是因為那個仙人。如果到了仙人那裡，必須說這件事，我爲了你，遭受了巨大的苦難。』這樣想著，就到了仙人那裡，行禮后對仙人說：『我爲了大仙向人述說，結果被囚禁，為人

【English Translation】 English version Rejoicing, they said to each other: 'We are young, with upright and beautiful appearances. If Sudhana (Wealthy Youth) arrives, we should serve him well.' At that time, Ruci (Agreeable) heard their joy and was surprised, asking the palace women: 'What joy do you have?' Questioning them one by one, one of the palace women told the truth. Upon hearing this, Ruci (Agreeable) felt great distress, sorrow, and unhappiness. She immediately went to Sudhana's (Wealthy Youth) mother, weeping and explaining the situation in detail. The mother said: 'Wait a moment, and I will inquire myself to find out the truth.' At that time, Ruci (Agreeable) came again and reported: 'This matter is true.' The crown prince's mother said: 'Now is the time for you to leave. If I do not give you treasures, I would be unfaithful.' She then gave Ruci (Agreeable) the jewels from her hair and clothing, etc. At that time, after the king finished bathing in the pond, the Brahmin licked his feet to the top of his head. The king ordered the search for a Kinnarī (Mythical creature, half-human, half-bird). At this moment, Ruci (Agreeable) soared into the sky and spoke this verse: 'Because I was attached to your body, I laughed and enjoyed myself here; like an elephant freed from its bonds, I have escaped and flown into the sky.' Mūlasarvāstivāda-vinaya-vastu, Volume 13 Taishō Tripiṭaka Volume 24, No. 1448, Mūlasarvāstivāda-vinaya-vastu Mūlasarvāstivāda-vinaya-vastu, Volume 14 Translated under Imperial Order by the Tripiṭaka Master Yijing of the Great Tang Dynasty At that time, the king saw the woman leave like the wind and was frightened. He told the Brahmin, his mentor: 'The thing that should have been done, Ruci (Agreeable) has already escaped.' The Brahmin replied: 'The Great King has already achieved success, and the calamity has been removed.' At that time, Ruci (Agreeable) was in the air, thinking: 'I am suffering all kinds of distress here because of that hermit. If I reach the hermit, I must tell him this, that I have suffered great hardship for you.' Thinking this, she went to the hermit, paid her respects, and said to the hermit: 'Because I spoke to people on behalf of the great hermit, I was imprisoned and made a

愛慾迷亂至死。』復白仙人曰：『若善財相覓，取我指镮而授與之。報如是言：「我之住處，道路極險，幸當回去，更不須來。若不肯回，愿仙略視道路。於此北界有三黑山，度此山已更有三山，復更有三山。度九山已，有雪山王，山北復有黑山，山下水流。復有佉達羅、伊沙陀羅、金剛藏、欲色山、烏俱得迦、伊伐得迦、阿鼻縛那、彼木山那等諸山。過此山已，即入佉那羅山，山下有窟，入此窟中。入已，有大石柱。登柱上已，被鹿皮而住。當有一鳥王，來撥汝去，得過諸山。從此出已，多有諸色于槎，或作人形、羊形、羖羊形。復至一窟名賓伽羅，中有水流如粖，其中有大蟒蛇，速疾走來。汝須存意，極大超越。其槎中間，有惡鳥來，當須射破。復有槎如兩牛相鬥，可打角破，便當進路。或復途槎以鐵為人，手持鐵刀，形貌可畏，亦須打破，然即進路。復有槎形如藥叉相，其藥叉鐵口，汝若見之，以鐵釘釘額。復逢一井名曰猛轉，當須手執于杖過之。若逢頭及眼黃色藥叉，當須杖刀之而過。又多度水，里有蛟龍，其水名曰能伽、婆騰伽、多波你、波登祇、指多啰、嗚嚧馱你河、阿薩你、阿施尾沙、毗陀諾你等河。其能伽河有藥叉女常為居住，名曰俱波。婆騰伽河，無人能住。多波你河，多有蛟龍。指多啰河中欲色

。嗚嚧馱你河，緊那羅婢居止。呵薩你河中，緊那羅新婦住。阿施尾沙河中，有種種色蛇。毗陀河水，甚濁穢惡。若度能伽河時，意存勇健。若度婆騰伽河，心須超越。若度多婆那河，閉口而度。若度指多羅河時，作種歌唱。若度烏嚧馱那河，心須正定。若度呵薩那河時，默然勿語。若度阿施尾沙河時，當作禁毒蛇咒已度。若度那陀那河，手持利劍割藤而度。如是度過此等河已，有五百藥叉守當開門，汝須勤勇，必莫畏之，此是緊那羅王城。」』說是語已，禮仙之足。騰空而去。

「爾時善財童子，平定外國怨已，卻還那布羅城。是時善財才息定已，即拜父王，對面而坐。父王便已愛念之語安慰善財。善財答曰：『以父王威力，得安穩歸，伐彼怨軍，悉皆平定。仍將寶子，置立押官，依法輸科。』父王告言：『我子有功，所作皆了。』其善財童子，辭父王曰：『欲歸宮內。』父王告曰：『且住共食。』白父王：『我久不見悅意，今欲往看。』王曰：『今日且住！明當往看。』又白父王：『我要今日須看悅意。』父王默然不對。是時童子即歸本宮，乃見宮中無有光彩，不見悅意，東西馳覓作聲喚曰：『悅意！悅意！汝今何在？』諸宮共集，欲亂善財，然而身心如被箭射，專向悅意，頻更重問：『悅意何在？』其時

【現代漢語翻譯】現代漢語譯本：嗚嚧馱你河（Urodani River），緊那羅婢（Kinnara maid）居住在那裡。呵薩你河（Hasani River）中，緊那羅新婦（Kinnara bride）居住。阿施尾沙河（Asivisa River）中，有各種顏色的蛇。毗陀河（Vitada River）的水，非常渾濁污穢。如果渡過能伽河（Ganga River）時，心中要充滿勇氣和力量。如果渡過婆騰伽河（Bhatamga River），心必須超越一切。如果渡過多婆那河（Davana River），要閉口不語地渡過。如果渡過指多羅河（Jitara River）時，要唱各種歌曲。如果渡過烏嚧馱那河（Urodana River），心必須保持正定。如果渡過呵薩那河（Hasana River）時，要保持沉默，不要說話。如果渡過阿施尾沙河（Asivisa River）時，應當唸誦禁毒蛇的咒語后渡過。如果渡過那陀那河（Nadan River），要手持利劍割斷藤蔓而渡過。像這樣渡過這些河流后，有五百藥叉（Yaksa，夜叉，一種守護神）在那裡守衛，負責開門，你必須勤奮勇敢，千萬不要害怕，這裡是緊那羅王（Kinnara King）的城池。』說完這些話，禮拜仙人的腳，然後騰空離去。那時，善財童子（Sudhana），平定了外國的怨恨之後，返回那布羅城（Nagara）。這時善財童子剛剛安定下來，就拜見父王，面對面坐下。父王便用充滿愛憐的話語安慰善財童子。善財童子回答說：『依靠父王的威力，我才得以平安歸來，討伐那些敵軍，全部都平定了。並且將他們的王子作為人質，安置在押官處，依法繳納賦稅。』父王告訴他說：『我的兒子功勞很大，所做的事情都完成了。』善財童子向父王辭別說：『想要回到宮內。』父王告訴他說：『先住下一起吃飯。』善財童子稟告父王說：『我已經很久沒有見到悅意（Yueyi，人名），現在想要去看看她。』父王說：『今天先住下！明天再去看看。』善財童子又稟告父王說：『我一定要今天去看悅意。』父王沉默不語。這時童子就回到自己的宮殿，卻發現宮中沒有光彩，也看不到悅意，東西奔走尋找，並大聲呼喚說：『悅意！悅意！你現在在哪裡？』眾宮女聚集在一起，想要擾亂善財童子的心，然而善財童子身心如同被箭射中一般，一心只想找到悅意，不斷地重複詢問：『悅意在哪裡？』這時

【English Translation】 English version: 『In the Urodani River, the Kinnara maid dwells. In the Hasani River, the Kinnara bride resides. In the Asivisa River, there are snakes of various colors. The water of the Vitada River is very turbid and foul. If you cross the Ganga River, keep courage and strength in your mind. If you cross the Bhatamga River, your mind must transcend everything. If you cross the Davana River, cross it with your mouth closed. If you cross the Jitara River, sing various songs. If you cross the Urodana River, your mind must remain steadfast. If you cross the Hasana River, remain silent and do not speak. If you cross the Asivisa River, you should recite the mantra to ward off poisonous snakes before crossing. If you cross the Nadan River, cut the vines with a sharp sword and cross. After crossing these rivers in this way, there will be five hundred Yaksa (Yaksa, a type of guardian deity) guarding there, responsible for opening the gate. You must be diligent and brave, and do not be afraid, for this is the city of the Kinnara King.』 After saying these words, he bowed to the feet of the immortal and departed into the sky. At that time, Sudhana (Sudhana), having pacified the foreign grievances, returned to Nagara. Just as Sudhana had settled down, he paid respects to his father the king and sat face to face. The king then comforted Sudhana with loving words. Sudhana replied, 『By the power of my father the king, I was able to return safely, and I have pacified all those enemy armies. And I have placed their prince as a hostage in the custody of the officials, to pay taxes according to the law.』 The king told him, 『My son has great merit, and all that you have done is accomplished.』 Sudhana bid farewell to his father the king, saying, 『I wish to return to the palace.』 The king told him, 『Stay and eat together first.』 Sudhana reported to his father the king, 『I have not seen Yueyi (Yueyi, a name) for a long time, and now I want to go and see her.』 The king said, 『Stay here today! Go and see her tomorrow.』 Sudhana again reported to his father the king, 『I must see Yueyi today.』 The king remained silent. At this time, the boy returned to his own palace, but found that there was no splendor in the palace, and he could not see Yueyi. He ran around searching and called out loudly, 『Yueyi! Yueyi! Where are you now?』 The palace women gathered together, wanting to disturb Sudhana's mind, but Sudhana's body and mind were as if pierced by an arrow, and he only wanted to find Yueyi, repeatedly asking, 『Where is Yueyi?』 At that time

宮人，具說如上。善財童子聞已，甚大愁苦，宮人白言：『今此宮中更有勝者，幸除憂惱。』於時善財念知父王作無恩事，即往母邊，禮足長跪，白言：『阿孃！我今不見悅意。然而悅意，形貌端嚴，具多福德。今若不見，迷亂燒心，隨彼趣方，我當求覓。若無悅意，生大苦惱。』母曰：『當爲悅意遭命難苦，我放令去。』問曰：『此事云何？』其母具說。善財知彼父王無恩，復問阿母：『何方而去？』母曰：『悅意今向此山仙人法王住處。』於時善財為離悅意苦惱啼泣，不覺唱言：『悅意！』母又告曰：『我此宮中，更有勝彼，何故憂惱？』善財答曰：『阿孃！此之宮人，我不愛樂。』母以善言慰誘，煩惱更加，速起尋訪，東西馳走，而作是念：『可於得處更尋問。』即往詣獵師所，問曰：『汝先何處得悅意耶？』獵師答曰：『于彼山中，有仙人住。其處有池，悅意每來池中洗浴，我依仙人言教，系捉得來。』時善財卻回宮內，又作是念：『今可往仙人所，取其訊息。』父王亦聞童子離別悅意，極大愁惱，欲往山中仙人之所，父王告曰：『善財！何為迷亂至此？我今為汝，更置最勝宮人。』善財聞已，白言：『我無悅意，不能在宮而住。』爾時大王即出嚴敕，令四衢道諸城門所，但有要路，皆令捉搦，莫放童子出城

【現代漢語翻譯】現代漢語譯本：那些宮女，都像上面說的那樣告訴了善財童子。善財童子聽了之後，非常憂愁痛苦，宮女們就說：『現在這宮裡還有比她更優秀的，希望您能消除憂愁煩惱。』當時善財童子想到父王做了無情無義的事情，就去母親那裡，禮拜母親的雙足，長跪著說：『母親！我現在見不到悅意（Yueyi，人名）。然而悅意，容貌端莊美麗，具有很多福德。現在如果見不到她，我就會心神迷亂，像被火燒一樣，我會追隨她所去的方向，去尋找她。如果沒有悅意，我會非常苦惱。』母親說：『即使爲了悅意遭遇性命危險的痛苦，我也放你走。』善財童子問道：『這件事是怎麼回事？』他的母親就詳細地說了事情的經過。善財童子知道他的父王無情無義，又問母親：『悅意往哪個方向去了？』母親說：『悅意現在去了這座山裡仙人法王（Xianren Fawang，仙人的名字）居住的地方。』當時善財童子因為離開悅意的苦惱而啼哭，不知不覺地喊著：『悅意！』母親又告訴他說：『我的這宮裡，還有比她更優秀的，為什麼還要憂愁煩惱呢？』善財童子回答說：『母親！這些宮女，我不喜歡。』母親用好話勸慰誘導他，他的煩惱更加嚴重，急忙起身去尋找，東西奔走，心裡想著：『可以在得到悅意的地方再打聽打聽。』就前往獵人那裡，問道：『你先前在什麼地方得到悅意的？』獵人回答說：『在那座山中，有仙人居住。那裡有個池塘，悅意經常來池塘里洗澡，我按照仙人的教導，把她捉來。』當時善財童子就回到宮內，又這樣想：『現在可以去仙人那裡，打聽訊息。』父王也聽說童子離開了悅意，非常憂愁煩惱，想要去山中仙人的住所，父王告訴善財童子說：『善財！你為什麼迷亂到這種地步？我現在為你，再安排更優秀的宮女。』善財童子聽了之後，說：『我沒有悅意，不能在宮裡住。』這時大王就發出嚴厲的命令，讓四通八達的道路和各個城門，只要是重要的道路，都讓人把守，不要放童子出城。 English version: The palace women all told Shancai (Sudhana) just as described above. After hearing this, Shancai was deeply distressed and sorrowful. The palace women said, 'In this palace, there are even better women. We hope you can dispel your worries and troubles.' At that time, Shancai thought that his father had done an unkind deed, so he went to his mother, bowed at her feet, knelt down, and said, 'Mother! I cannot see Yueyi (Yueyi, a name) now. However, Yueyi is dignified and beautiful, possessing much merit and virtue. If I cannot see her now, my mind will be confused and burned like fire. I will follow the direction she has taken and seek her out. Without Yueyi, I will suffer greatly.' His mother said, 'Even if it means facing the suffering of risking your life for Yueyi, I will let you go.' Shancai asked, 'What is the matter?' His mother told him the details of the matter. Shancai knew that his father was unkind, and asked his mother, 'Which direction did Yueyi go?' His mother said, 'Yueyi has now gone to the place where the immortal Dharma King (Xianren Fawang, name of an immortal) lives on that mountain.' At that time, Shancai cried because of the suffering of being separated from Yueyi, and unconsciously shouted, 'Yueyi!' His mother also told him, 'In this palace of mine, there are even better women than her. Why are you still worried and troubled?' Shancai replied, 'Mother! I do not love these palace women.' His mother tried to comfort and persuade him with kind words, but his troubles only increased. He quickly got up to search for her, running east and west, thinking, 'I can inquire further at the place where she was found.' He went to the hunter and asked, 'Where did you first find Yueyi?' The hunter replied, 'In that mountain, there lives an immortal. There is a pond there, and Yueyi often comes to the pond to bathe. I followed the immortal's instructions and captured her.' At that time, Shancai returned to the palace and thought, 'Now I can go to the immortal to inquire about news.' The king also heard that the boy had left Yueyi and was very worried and troubled. He wanted to go to the immortal's residence in the mountains. The king told Shancai, 'Shancai! Why are you so confused? I will arrange even better palace women for you.' After hearing this, Shancai said, 'Without Yueyi, I cannot stay in the palace.' At that time, the king issued a strict order, instructing all the crossroads and city gates, wherever there were important roads, to have people guard them and not let the boy leave the city.

【English Translation】 The palace women, having described everything as above, left Shancai (Sudhana) in great sorrow and distress. The palace women said, 'In this palace, there are even better women. We hope you can dispel your worries and troubles.' At that time, Shancai, mindful of his father's unkind actions, went to his mother, bowed at her feet, knelt, and said, 'Mother! I cannot see Yueyi (Yueyi, a name). Yet Yueyi is beautiful and dignified, possessing much merit and virtue. If I cannot see her now, my mind will be confused and burned like fire. I will follow the direction she has taken and seek her out. Without Yueyi, I will suffer greatly.' His mother said, 'Even if it means facing the suffering of risking your life for Yueyi, I will let you go.' Shancai asked, 'What is this matter?' His mother told him the details. Shancai, knowing his father's unkindness, asked his mother, 'Which way did Yueyi go?' His mother said, 'Yueyi has now gone to the place where the immortal Dharma King (Xianren Fawang, name of an immortal) lives on that mountain.' At that time, Shancai, weeping from the suffering of being separated from Yueyi, unconsciously cried out, 'Yueyi!' His mother also told him, 'In this palace of mine, there are even better women than her. Why are you still worried and troubled?' Shancai replied, 'Mother! I do not love these palace women.' His mother tried to comfort and persuade him with kind words, but his troubles only increased. He quickly got up to search for her, running east and west, thinking, 'I can inquire further at the place where she was found.' He went to the hunter and asked, 'Where did you first find Yueyi?' The hunter replied, 'In that mountain, there lives an immortal. There is a pond there, and Yueyi often comes to the pond to bathe. I followed the immortal's instructions and captured her.' At that time, Shancai returned to the palace and thought, 'Now I can go to the immortal to inquire about news.' The king also heard that the boy had left Yueyi and was very worried and troubled. He wanted to go to the immortal's residence in the mountains. The king told Shancai, 'Shancai! Why are you so confused? I will arrange even better palace women for you.' After hearing this, Shancai said, 'Without Yueyi, I cannot stay in the palace.' At that time, the king issued a strict order, instructing all the crossroads and city gates, wherever there were important roads, to have people guard them and not let the boy leave the city.

。善財為性，夜即省睡：『我聞晝中五種之人，于夜省睡。云何為五？一者丈夫思婦、婦思丈夫；二者婦被夫瞋責；三者作賊之人；四者軍將；五者苾芻精勤苦行時。我今當一。』於時童子作是思惟：『我若從門而出，父母必罪守門之人。』作是念已，即取花鬘置於幢上，無人守護門關之處從此而去。至於城外，月初出時，善財向月啼泣，思想悅意，即說伽他而告之曰：

「『月滿能明夜，　　亦是星中王；　　畢星如眼愛，　　亦如大導師。』

「『誰見悅意，眼如青蓮？』作是語已，漸行思念昔共悅意遊戲之時。逢其鹿獐，告曰：『汝常食水草，無病遊行，不同我苦。』問曰：『見我悅意耶？』說已漸行，至一方所，乃見花果茂盛，有蜜蜂于花上食氣，善財告言：『青色無有垢，有金色相，在竹林間兩色妙身，見悅意不？』說已復行。見一蟒蛇，告曰：『汝是黑蛇，舌如樹葉，張口及眼，俱有煙焰；我有慾火，亦復如是，無有毒心。見我悅意在於何處？』說已次至一林，見百舌鳥，作其美聲，告言：『汝在諸鳥中尊游林樹間。有緊那羅王女，名為悅意，眼發如青蓮，汝今見不？』說已次行至無愁樹，名花間枝，華名吉利，樹中之王，而告之曰：『憶悅意時，心即迷悶。汝名無愁，我今合掌，令我無愁。

【現代漢語翻譯】現代漢語譯本善財（Sudhana，求法童子）的本性使他夜晚很少睡覺，他想：『我聽說白天有五種人，夜晚會很少睡覺。哪五種呢？一是丈夫思念妻子，妻子思念丈夫；二是妻子被丈夫責罵；三是做賊的人；四是軍將；五是比丘（Bhiksu，佛教出家男眾）精勤苦行的時候。我現在屬於哪一種呢？』當時，善財童子心想：『我如果從大門出去，父母一定會責怪看門的人。』想到這裡，他就取下花鬘，放在旗旛之上，從無人看守的門關之處離開了。到了城外，月初升起的時候，善財對著月亮啼哭，思念悅意（Yue Yi，善知識名），於是說了偈頌告訴月亮說：『月亮圓滿能照亮夜晚，也是星星中的王者；畢星（Pleiades，星名）像眼睛一樣可愛，也像偉大的導師。』『誰看見了悅意，眼睛像青蓮花一樣？』說完這些話后，他漸漸行走，思念著過去和悅意一起遊戲玩耍的時候。他遇到鹿和獐子，告訴它們說：『你們常常吃水草，沒有疾病和憂愁，不像我這樣痛苦。』問它們說：『你們看見我的悅意了嗎？』說完後繼續行走，到了一處地方，看見花果茂盛，有蜜蜂在花上吸食花蜜，善財告訴蜜蜂說：『青色的身體沒有污垢，有金色的光澤，在竹林間，兩種顏色構成美妙的身姿，你們看見悅意了嗎？』說完后又繼續行走。看見一條蟒蛇，告訴它說：『你是黑色的蛇，舌頭像樹葉，張開嘴巴和眼睛，都有煙焰；我也有憂愁，也像你一樣，但沒有毒害之心。看見我的悅意在哪裡嗎？』說完後接著來到一片樹林，看見百舌鳥發出美妙的聲音，告訴它們說：『你們在各種鳥類中最為尊貴，在樹林間自由自在地飛翔。有一位緊那羅（Kinnara，一種非人）王女，名叫悅意，眼睛和頭髮像青蓮花一樣，你們現在看見她了嗎？』說完後繼續行走，來到無憂樹（Asoka，樹名）旁，樹的花朵在枝條間盛開，花的名字叫吉利（auspicious，吉祥），是樹中的王者，善財告訴它說：『想起悅意的時候，我的心就迷亂昏沉。你的名字叫無憂，我現在合掌祈求你，讓我沒有憂愁。』

【English Translation】 English version Sudhana (善財, the seeker of Dharma), by nature, would sleep little at night. He thought: 'I have heard that there are five kinds of people who sleep little at night. What are the five? First, a husband longing for his wife, and a wife longing for her husband; second, a wife being scolded by her husband; third, a thief; fourth, a general; fifth, a Bhiksu (比丘, Buddhist monk) diligently practicing asceticism. Which one am I now?' At that time, Sudhana thought: 'If I go out through the gate, my parents will surely blame the gatekeepers.' Having thought this, he took a garland of flowers and placed it on the banner, and left from the gate where no one was guarding. When he arrived outside the city, as the moon was rising, Sudhana wept towards the moon, thinking of Yue Yi (悅意, a wise teacher's name), and then spoke a Gatha (伽他, verse) to it, saying: 'The full moon illuminates the night, and is also the king among the stars; the Pleiades (畢星, star name) are as beloved as eyes, and also like a great guide.' 'Who has seen Yue Yi, whose eyes are like blue lotuses?' After saying these words, he gradually walked, thinking of the times when he used to play with Yue Yi. He encountered deer and roe deer, and told them: 'You often eat grass and drink water, without illness or sorrow, unlike me who is suffering.' He asked them: 'Have you seen my Yue Yi?' After saying this, he continued walking, and came to a place where flowers and fruits were abundant, and there were bees sucking nectar from the flowers. Sudhana told the bees: 'Your blue bodies are without blemish, and have golden luster, between the bamboo groves, two colors form a wonderful form, have you seen Yue Yi?' After saying this, he continued walking. He saw a python, and told it: 'You are a black snake, your tongue is like a leaf, your open mouth and eyes both have smoke and flames; I also have sorrow, just like you, but without a poisonous heart. Have you seen where my Yue Yi is?' After saying this, he then came to a forest, and saw myna birds making beautiful sounds, and told them: 'You are the most honored among all birds, freely flying among the trees. There is a Kinnara (緊那羅, a non-human being) princess, named Yue Yi, her eyes and hair are like blue lotuses, have you seen her now?' After saying this, he continued walking, and came to an Asoka (無憂樹, tree name) tree, whose flowers were blooming among the branches, the name of the flower is auspicious (吉利, auspicious), it is the king among the trees, Sudhana told it: 'When I think of Yue Yi, my heart becomes confused and dull. Your name is Asoka (無憂, without sorrow), I now join my palms and pray to you, let me be without sorrow.'

』由心迷亂，種種異言。次至仙人住處，贊仙人曰：『身被樹皮衣，常餐最上根。我今頂禮大仙師，幸請速報悅意處。』是時仙人以安穩言告善財：『且坐，先言我見，面如滿月，目類青蓮，緣眉細長，猶如盡月。形貌可愛，人皆喜見。且餐根果，后當無惱。訪覓不難，必無疑慮。』說是語已，復告善財曰：『然悅意去時，遺言相囑，留此指镮。善財若來覓我，可與指镮。作是語已，復說險路，可報善財童子，道徑極險難行，當須回去。若決不回，當視道路。』是時仙人告童子曰：『當知悅意作是囑言：「於此北方界即有三重黑山，過已更有三重，復更有三重。過九山已，乃有雪山王。此山有藥，採取以蘇煎服，能無飢渴，多饒氣力，性念能定。並取獼猴，隨其去處，以咒持之。並將弓箭及以明寶，合阿伽陀香藥，能治蛇毒。復持三鐵釘及箏。雪山王北復有青山，乃至當報善財作大威力，超越彼諸惡類，皆當損之。廣說如前，依次而作。」』時善財既聞仙人說已，一依所告，次第而作，並持藥咒，禮仙人足，退步而去。所須之事，皆悉已辦，唯不得獼猴，卻來仙所。時仙即與獼猴，爾時仙人復告善財：『汝獨一身，無有伴侶，何須苦覓彼悅意耶？定當捨命。』善財白言：『我決須覓，月在空行，誰為伴侶？亦如獸王，

【現代漢語翻譯】現代漢語譯本：『由於心識迷亂，產生了種種不同的言語。隨後到達仙人居住的地方，讚歎仙人說：『身穿樹皮衣，常吃最好的草根。我今天頂禮大仙師，希望您能儘快告訴我悅意（Yueyi，菩薩名）的住處。』當時仙人以安穩的語氣告訴善財（Shancai，善財童子）：『請坐下，先說說我所見到的悅意，面容像滿月一樣，眼睛像青蓮花，眉毛細長，像彎彎的月亮。容貌可愛，人人都喜歡見到。先吃些草根和果實，之後就沒有煩惱了。尋找悅意並不難，不必有任何疑慮。』說完這些話后，又告訴善財說：『悅意離開時，留下遺言囑託，留下了這個指環。如果善財來尋找我，可以把指環給他。』說完這些話后，又說了前往悅意住處的險峻道路，可以告訴善財童子，道路極其危險難行，應當回去。如果堅決不回去，應當仔細觀察道路。』當時仙人告訴童子說：『應當知道悅意這樣囑咐說：「在此北方地界有三重黑山，過了這三重黑山，還有三重，再有三重。過了九重山後，就是雪山王（Xueshanwang，山名）。這座山上有藥，採來用酥油煎服，可以不飢渴，增加氣力，使心性安定。還要抓些獼猴，帶著它們去悅意所在的地方，用咒語控制它們。還要帶上弓箭和明亮的寶物，以及阿伽陀（Ajiatuo）香藥，可以治療蛇毒。還要帶上三根鐵釘和箏。雪山王北面還有青山，乃至應當告訴善財，要發揮強大的威力，超越那些惡類，都要消滅它們。詳細情況如前所述，依次去做。」』當時善財聽了仙人的話后，完全按照仙人的囑咐，依次去做，並帶著藥物和咒語，禮拜仙人的腳，退步離開了。所需要的東西都已辦好，唯獨沒有得到獼猴，又回到仙人那裡。當時仙人就把獼猴給了他，那時仙人又告訴善財：『你獨自一人，沒有伴侶，何必如此辛苦地尋找悅意呢？一定會喪命的。』善財回答說：『我一定要找到他，月亮在空中執行，誰是它的伴侶呢？也像獸王一樣，'

【English Translation】 English version: 'Due to the confusion of the mind, various different words arise. Then, arriving at the dwelling of the hermit, he praised the hermit, saying: 'Wearing bark clothing, constantly eating the finest roots. Today, I prostrate to the great hermit master, hoping you can quickly tell me the dwelling place of Yueyi (Yueyi, name of a Bodhisattva).' At that time, the hermit told Shancai (Shancai, Sudhana) in a reassuring tone: 'Please sit down, first tell me what I have seen of Yueyi, his face is like a full moon, his eyes are like blue lotuses, his eyebrows are slender, like a crescent moon. His appearance is lovely, and everyone likes to see him. First eat some roots and fruits, and then there will be no worries. Finding Yueyi is not difficult, there is no need to have any doubts.' After saying these words, he further told Shancai: 'When Yueyi left, he left a will and entrusted this finger ring. If Shancai comes to seek me, you can give him the finger ring.' After saying these words, he also spoke of the perilous road to Yueyi's dwelling, which can be told to Sudhana, the road is extremely dangerous and difficult to travel, you should go back. If you are determined not to return, you should carefully observe the road.' At that time, the hermit told the boy: 'You should know that Yueyi instructed: "In this northern realm, there are three layers of Black Mountains, after passing these three layers of Black Mountains, there are three more layers, and then three more layers. After passing nine mountains, there is the Snow Mountain King (Xueshanwang, name of a mountain). There is medicine on this mountain, which can be collected and fried with ghee, which can prevent hunger and thirst, increase strength, and stabilize the mind. Also, catch some macaques, take them to where Yueyi is, and control them with mantras. Also bring bows and arrows and bright treasures, as well as Agada (Ajiatuo) fragrant medicine, which can cure snake venom. Also bring three iron nails and a zither. North of the Snow Mountain King, there are also green mountains, and you should tell Shancai to exert great power, surpass those evil beings, and destroy them all. The details are as described before, and proceed accordingly."』 At that time, after Shancai heard the hermit's words, he completely followed the hermit's instructions, and proceeded accordingly, and with medicine and mantras, he bowed to the hermit's feet, and retreated. All the necessary things had been prepared, but he had not obtained the macaque, so he returned to the hermit. At that time, the hermit gave him the macaque, and then the hermit told Shancai: 'You are alone, without companions, why bother to seek Yueyi so hard? You will surely lose your life.' Shancai replied: 'I must find him, the moon travels in the sky, who is its companion? It is also like the king of beasts,'

以牙爪力，亦無有伴。火能燒之，誰之為伴？縱我無伴，有何所防？若見大海，可即不入；若被蛇毒，可不療治？夫大人者，精勤作事；若事不成，人無有過。』

「爾時善財依悅意說，以諸藥草咒法，過諸山河險難之處，直至緊那羅王城。時善財遙見彼城，異常勝妙，一切園苑林茂端正，種種妙花，並諸雜鳥、池水流渠。又見無量緊那羅女，共來取水。於時善財問諸女等：『取水何用？』答曰：『王女名曰悅意，比在人間身染人氣，以水洗身，欲除人氣。』善財更問女曰：『此水為同一時瀉浴？為復前後依次與之？』彼女答曰：『次第瀉之。』善財便作是念：『我今善得其便，此吉利指镮，安於瓶罐之中，信通悅意。』善財即以指镮，默擲置一水罐之中，報彼女曰：『可以此水，在前授與王女洗浴。』是時緊那羅女便作是念：『此必有緣。』即在前瀉水。王女頂上洗浴，然而指镮落在身上。是時悅意即喚其女，問曰：『汝將水來時，更有何人？』答曰：『我見一丈夫。』具陳相狀。然其悅意知是善財，令速藏隱，方便將入，莫使人見。依命將來，藏一處已。悅意往詣父王邊，長跪白言：『阿爺！若見善財，欲作何事？』父王答曰：『斬為百段，分為四聚。此既是人，何所堪用？』悅意復白王言：『若當是人，

【現代漢語翻譯】現代漢語譯本：『憑藉牙齒和爪子的力量，也沒有同伴。火能夠焚燒一切，誰能做它的同伴呢？縱然我沒有同伴，又有什麼可妨礙的呢？如果見到大海，難道就可以不進入了嗎？如果被蛇咬傷，難道就可以不治療了嗎？真正的大丈夫，應該精勤努力地做事；如果事情沒有成功，沒有人會責怪你。』當時，善財童子因為悅意的緣故，憑藉各種藥草和咒語的力量，越過各種山河險峻的地方，一直到達緊那羅王（Kinnara King，一種非人，似人而有角）的都城。當時善財童子遠遠地看見那座都城，異常殊勝美妙，所有的園林都茂盛端正，有各種美妙的花朵，以及各種各樣的鳥類、池水和流動的溝渠。他又看見無數的緊那羅女（Kinnara women），一起前來取水。這時，善財童子問這些女子們：『取水做什麼用呢？』她們回答說：『王女的名字叫做悅意，因為在人間沾染了人間的氣息，所以要用水來洗身，想要去除人間的氣息。』善財童子又問女子們說：『這些水是同時傾瀉洗浴，還是前後依次地給她洗浴呢？』她們回答說：『依次傾瀉給她洗浴。』善財童子於是這樣想：『我現在真是得到了好機會，可以將這枚吉祥的指環，放在瓶罐之中，相信可以傳遞給悅意。』善財童子就將指環，默默地放入一個水罐之中，告訴那些女子們說：『可以將這罐水，先給王女洗浴。』這時，緊那羅女們就想：『這其中必定有什麼因緣。』就先傾瀉這罐水。王女用頭頂洗浴，然而指環卻落在了身上。這時，悅意就叫來那些女子，問她們說：『你們取水來的時候，還有什麼其他的人嗎？』她們回答說：『我看見一個男子。』並詳細地描述了他的相貌。然而悅意知道這個人就是善財童子，就命令她們迅速地將他藏起來，想辦法把他帶進來，不要讓人看見。那些女子按照命令將善財童子帶進來，藏在一個地方。悅意前往父王身邊，長跪著稟告說：『父王！如果見到善財童子，您想做什麼？』父王回答說：『將他斬成一百段，分成四堆。他既然是人，有什麼用處呢？』悅意又稟告父王說：『如果真的是人，

【English Translation】 English version: 'With the strength of teeth and claws, one still has no companion. Fire can burn everything; who can be its companion? Even if I have no companion, what is there to prevent me? If one sees the great ocean, can one then not enter it? If one is bitten by a snake, can one then not seek treatment? A true great person should diligently work; if the matter is not accomplished, no one will blame you.' At that time, Sudhana (Śreṣṭhidāraka, a youth seeking enlightenment) relying on the cause of Delight (Yue Yi, name of a Kinnara princess), with the power of various herbs and mantras, crossed various mountains and dangerous places, until he reached the city of the Kinnara King (Kinnara King, a non-human being, resembling a human with horns). At that time, Sudhana saw the city from afar, extraordinarily beautiful and wonderful, all the gardens were lush and upright, with various wonderful flowers, as well as various kinds of birds, ponds, and flowing canals. He also saw countless Kinnara women (Kinnara women), coming together to fetch water. At this time, Sudhana asked these women: 'What do you fetch water for?' They replied: 'The princess's name is Delight, because she has been in the human realm and has been contaminated by human air, so she needs to wash her body with water to remove the human air.' Sudhana further asked the women: 'Is this water poured down for bathing all at once, or is it given to her in sequence?' They replied: 'It is poured down for her in sequence.' Sudhana then thought: 'Now I have truly obtained a good opportunity, I can place this auspicious finger ring in the jar, and I believe it can be delivered to Delight.' Sudhana then silently placed the finger ring into a water jar, and told the women: 'You can give this jar of water to the princess for bathing first.' At this time, the Kinnara women thought: 'There must be some cause and condition in this.' They poured this jar of water first. The princess bathed her head, but the finger ring fell on her body. At this time, Delight called the women and asked them: 'When you brought the water, was there anyone else?' They replied: 'I saw a man.' And described his appearance in detail. However, Delight knew that this person was Sudhana, and ordered them to quickly hide him, and find a way to bring him in, so that no one would see him. The women followed the order to bring Sudhana in and hid him in a place. Delight went to her father, the King, knelt down and reported: 'Father! If you see Sudhana, what do you want to do?' The King replied: 'Cut him into a hundred pieces and divide him into four piles. Since he is a human, what use is he?' Delight again reported to the King: 'If he is really a human,'

如何能到於此？』時父王聞已，瞋遂止息，王作是言：『若童子來至，可與一切莊嚴之具，多與財寶及千緊那羅女，並其汝身，悉皆奉與。』於時悅意聞此語已，心大歡悅，喜樂遍身，即令善財嚴飾衣服來見父王。爾時緊那羅王遙見善財，人相具足，形貌端嚴，人所喜見，心生怪愕。欲試伎藝，置大金柱，高七多羅樹；又置七鼓並七玄高。其善財童子，身是菩薩。若是菩薩，諸伎工巧，無不解者，凡有所作，天亦助之，不為障礙。即于王前，設大供養：吹笛、擘箜篌、彈笓笆，作種種音樂並諸伎藝；空中諸天亦皆助作。時善財童子手執大刀，色如青蓮光彩晃耀。其王殿前有多羅柱，王令善財以刀截柱，如截佉多唎葉碎如油麻，以箭射彼金柱、七鼓、七玄高，皆悉穿過。身若須彌不動不搖，空中諸天及緊那羅等，皆大吼叫。爾時緊那羅王見聞如此希異之事，心大驚愕，即令莊嚴一千緊那羅女，姿質面貌，一如悅意，王告善財曰：『汝知何者是悅意耶？』於時善財即發實言，說伽他曰：

「『悅意是樹女，　　我今極愛敬；　　實言當速疾，　　徐步向前行。』

「是時悅意不覺前行一步，緊那羅眾白大王言：『此之善財有人威力，精勤超越，具有形貌，共悅意相應，何須苦逼不與悅意將？』爾時緊那羅眾次第

【現代漢語翻譯】現代漢語譯本：『如何才能到達這裡？』當時父王聽到這些話后，怒氣便消止了，國王說道：『如果這個童子來了，可以把一切莊嚴的器具，大量的財寶，以及一千個緊那羅女（Kinnara，一種半人半鳥的神），連同你自身，全部奉獻給他。』當時悅意聽到這些話后，心中非常歡喜，喜悅之情遍佈全身，立刻讓善財童子穿戴整齊來見父王。那時緊那羅王遠遠地看見善財童子，相貌具足，容貌端正莊嚴，令人喜悅，心中感到驚異。想要測試他的技藝，便設定了一根巨大的金柱，高七多羅樹（Tala tree，棕櫚樹）；又設定了七面鼓和七個玄高（樂器名）。這善財童子，本身就是菩薩。如果是菩薩，對於各種技藝，沒有不精通的，凡是他所做的，天神也會幫助他，不會設定障礙。便在國王面前，設定盛大的供養：吹笛子、彈奏箜篌（一種絃樂器）、彈奏笓笆（一種樂器），演奏各種音樂和各種技藝；空中的諸天神也都一起協助演奏。當時善財童子手持大刀，顏色如同青蓮花般光彩照耀。國王的殿前有多羅柱，國王命令善財童子用刀砍斷柱子，如同砍佉多唎葉（Khatari leaf，一種葉子）一樣，碎裂成油麻一樣細小，用箭射擊那金柱、七面鼓、七個玄高，全部都射穿。身體如同須彌山（Sumeru，佛教中的聖山）一樣不動搖，空中的諸天神和緊那羅等，都大聲吼叫。當時緊那羅王看到聽到如此稀有奇異的事情，心中非常驚愕，立刻命令妝扮一千個緊那羅女，姿態容貌，都和悅意一樣，國王告訴善財童子說：『你知道哪個是悅意嗎？』當時善財童子就說實話，說了偈語：『悅意是樹女，我今極愛敬；實言當速疾，徐步向前行。』當時悅意不知不覺地向前走了一步，緊那羅眾對大王說：『這個善財童子具有人的威力，精進勤勉超越常人，具有美好的形貌，和悅意相互相應，何必苦苦相逼不把悅意給他呢？』當時緊那羅眾依次進言。

【English Translation】 English version: 『How can one arrive here?』 At that time, the father king, upon hearing these words, ceased his anger, and the king said: 『If this youth comes, you may give him all the adorned instruments, much wealth and treasure, as well as a thousand Kinnara women (Kinnara, a deity, half-human and half-bird), along with yourself, offer all of it to him.』 At that time, Delightful Mind, upon hearing these words, felt great joy in her heart, joy pervading her entire body, and immediately ordered Sudhana to dress properly and come to see the father king. At that time, the Kinnara king saw Sudhana from afar, possessing complete features, with a countenance that was upright and dignified, pleasing to behold, and felt astonished in his heart. Desiring to test his skills, he set up a large golden pillar, seven Tala trees (Tala tree, palm tree) in height; he also set up seven drums and seven Xuan Gao (name of a musical instrument). This Sudhana youth, in himself, was a Bodhisattva. If he is a Bodhisattva, there is nothing he is not skilled in regarding various arts, whatever he does, the gods will also assist him, and will not create obstacles. He then set up a grand offering before the king: playing the flute, playing the Konghou (a stringed instrument), playing the Biba (a musical instrument), performing various music and various arts; the gods in the sky also assisted in the performance. At that time, Sudhana held a large knife in his hand, its color like a blue lotus, shining with brilliance. In front of the king's palace were Tala pillars, and the king ordered Sudhana to cut the pillars with the knife, like cutting Khatari leaves (Khatari leaf, a type of leaf), shattering them as fine as sesame seeds, and shooting arrows through the golden pillar, the seven drums, and the seven Xuan Gao, piercing them all. His body was like Mount Sumeru (Sumeru, the sacred mountain in Buddhism), unmoving and unshaken, and the gods in the sky and the Kinnaras all roared loudly. At that time, the Kinnara king, seeing and hearing such rare and extraordinary events, was greatly astonished in his heart, and immediately ordered the adornment of a thousand Kinnara women, their appearances and countenances all like Delightful Mind, and the king said to Sudhana: 『Do you know which one is Delightful Mind?』 At that time, Sudhana spoke the truth, reciting the gatha: 『Delightful Mind is a tree maiden, I now deeply love and respect her; Truthful words should be swift, Step forward slowly.』 At that time, Delightful Mind unknowingly took a step forward, and the Kinnara assembly said to the great king: 『This Sudhana possesses human power, is diligent and surpasses others, possesses a beautiful form, and is compatible with Delightful Mind, why must you force him and not give Delightful Mind to him?』 At that time, the Kinnara assembly spoke in turn.

白王：『令與悅意。』其王即敕，依緊那羅法，左手持女、右手執金瓶，告言：『童子！此之愛女，並千緊那羅女，侍從圍繞，以賞為妻。』王曰：『人當無恩，必莫棄捨，亦不得更置婦人。』時善財聞王教已，即共悅意同歸本宮，而為遊戲歡娛作樂。

「善財復於後時，思憶家眷，離別父母，愁憂苦惱，即共悅意平論斯事。『君欲如何？』悅意即為啟父王知。王曰：『任汝共善財相隨而去，莫行錯誤，人多詐誑。』是時父王作誡敕已，即與金銀真珠等種種雜寶而為資遣。是時善財，以緊那羅力速疾還詣那布羅城。當入城時，由緊那羅作種種香氣，遍滿城內。父王聞善財來，敕令作諸鼓樂，掃灑城邑，除瓦石砂礫，皆令鮮潔，作諸音樂，懸繒幡蓋，燒眾名香，散諸妙花。善財共諸百千眷屬圍繞入那布羅城，止息已持諸珍寶往詣父王所。禮足已面前而坐，向緊那羅事具如上說。

「爾時父王知其威力第一超越，即與灌頂，建立王位。時善財便作是念：『我共悅意為夫妻故，今得紹灌頂王位，自知過去因緣，得如是福報。我今須更勝於昔時，行於佈施，作諸福業。』作是念已，像閣城中十二年內，依彼俗法置祭祀堂。」佛告大王：「我于爾時名善財童子者，莫作異見，即我是身。當於爾時行菩薩行，名善財王

【現代漢語翻譯】現代漢語譯本白王說：『我將悅意賞賜給你。』國王立刻下令，按照緊那羅（Kinnara，一種半人半鳥的神）的習俗，左手拿著悅意，右手拿著金瓶，告訴善財童子：『童子！我將這個心愛的女兒，以及一千名緊那羅女，讓她們作為侍從圍繞著她，賞賜給你做妻子。』國王說：『人應當知恩圖報，千萬不要拋棄她，也不得再娶其他女人。』當時善財聽了國王的教誨后，就和悅意一同回到宮殿，在那裡遊戲歡娛，享受快樂。

後來，善財常常思念家眷，因為離開父母而感到憂愁苦惱，就和悅意商量這件事。『你打算怎麼辦呢？』悅意就把這件事告訴了她的父王。國王說：『隨你和善財一同去吧，但要小心謹慎，世上很多人都是虛偽狡詐的。』當時，國王告誡完畢，就給了他們金銀珠寶等各種珍寶作為路費。當時，善財憑藉緊那羅的力量，迅速返回那布羅城（Nagara，城市名）。當進入城時，由於緊那羅的緣故，各種香氣遍滿城內。父王聽到善財到來的訊息，就下令敲鑼打鼓，清掃城邑，清除瓦石砂礫，使一切都變得乾淨整潔，演奏各種音樂，懸掛綵帶幡旗，焚燒各種名貴的香，散佈各種美妙的花。善財在成百上千眷屬的簇擁下進入那布羅城，安頓下來后，帶著各種珍寶去拜見父王。他禮拜父王的雙足后，在父王面前坐下，將緊那羅的事情像上面所說的那樣詳細地講述了一遍。

當時，父王知道善財的威力非常強大，就為他舉行灌頂儀式，確立了他的王位。當時，善財心想：『因為我和悅意結為夫妻的緣故，今天我才能繼承王位，通過自己知道的過去因緣，我得到了這樣的福報。我現在必須比過去更加努力，廣行佈施，多做善事。』這樣想著，他在象閣城（Elephant Pavilion City）中，在十二年內，按照當地的習俗設定祭祀場所。』佛告訴國王：『那時名叫善財童子的人，不要認為他是別人，就是我的前身。當時我就是在修行菩薩道，名叫善財王。』

【English Translation】 English version King White said, 'I hereby grant Yueyi (Yueyi, meaning 'Pleasing') to you.' The king immediately ordered, according to the Kinnara (Kinnara, a demigod, half-human and half-bird) custom, holding Yueyi with his left hand and a golden vase with his right hand, and said to the boy Sudhana (Sudhana, meaning 'Good Wealth'): 'Boy! I give this beloved daughter, along with a thousand Kinnara women as attendants surrounding her, to you as your wife.' The king said, 'One should be grateful; never abandon her, nor take another wife.' At that time, Sudhana, having heard the king's instructions, returned to the palace with Yueyi, where they played, rejoiced, and made merry.

Later, Sudhana often thought of his family and felt sorrow and distress because of being separated from his parents. He discussed this matter with Yueyi. 'What do you intend to do?' Yueyi then informed her father, the king. The king said, 'You may go with Sudhana, but be careful and cautious, for many people in the world are false and deceitful.' At that time, after giving his admonitions, the king gave them gold, silver, pearls, and various other treasures as travel expenses. Then, Sudhana, by the power of the Kinnaras, quickly returned to Nagara (Nagara, city name). As he entered the city, due to the Kinnaras, various fragrances filled the city. The father-king, hearing of Sudhana's arrival, ordered drums and music to be played, the city to be swept and cleaned, the tiles, stones, and gravel to be removed, making everything clean and tidy, various music to be played, banners and canopies to be hung, precious incense to be burned, and exquisite flowers to be scattered. Sudhana, surrounded by hundreds and thousands of relatives, entered Nagara. After settling down, he took the various treasures to see his father-king. He prostrated at his father's feet and sat before him, recounting the Kinnara affair in detail as described above.

At that time, the father-king, knowing that Sudhana's power was exceedingly great, performed the abhiseka (abhiseka, anointing ceremony) for him, establishing him on the throne. At that time, Sudhana thought to himself, 'Because Yueyi and I became husband and wife, today I am able to inherit the throne. Through my knowledge of past causes, I have obtained such blessings. Now I must strive even harder than before, practice generosity extensively, and perform many virtuous deeds.' With this thought, in Elephant Pavilion City, for twelve years, he established places of worship according to local customs.' The Buddha told the king, 'Do not think of the one named Sudhana at that time as someone else; it was my former self. At that time, I was practicing the Bodhisattva path, and my name was King Sudhana.'

。我為悅意故，精勤威力，第一超越。既得見已，於十二年中置祭堂，依法祭祀。豈我唯此舍施福業而證無上菩提，而更修余福業，積集善根故、正信因緣故而證無上正等菩提。」

佛言：「複次大王！我為求無上菩提故，而行慧施，作諸福業。大王諦聽！乃往古昔，于尾施縛城有王名曰尾施婆蜜多，正紹王位，以法化世，其國人民豐樂安隱，無諸詐偽賊盜疾疫，牛羊稻蔗在處充滿。其王正信，能利自他，愛念國人，慈心相向。後於異時，共妃遊戲，歡娛未久，遂即有娠。十月滿已，誕生一子，形貌端嚴，眾相具足，人所喜見。作生日會，為立名號，共相議曰：『此是尾施縛蜜多王子，應與名曰尾施縛多羅。』授八乳母，廣如余說。如蓮在水，速時長大，即令入學，歷數算計，工巧伎藝，王法之事，及以調馬，種種相法等，悉皆成就，廣如余說。爾時王子性懷賢善，真實凈心，自利利他，心常慈愍，愛念世人，能行一切無餘之施。既聞常施，心無間斷，不問遠近，貧乏之人皆來求乞，索者施與皆令心足。然而菩薩復於後時，欲出觀望遊戲園林，七寶瓔珞莊嚴其體。又身被鹿皮，乘騎輦輿，擊大鼓樂，速趁而行，欲入苑中。時有一婆羅門贊王子曰：『剎利童子，大勝威力。』即說頌曰：

「『無量人眾集，　　

【現代漢語翻譯】現代漢語譯本：'我因為想要獲得悅意，所以精勤努力，威力第一，超越一切。我已經見到悅意，所以在十二年中建造祭堂，依法祭祀。難道我僅僅憑藉這些舍施的福業就能證得無上菩提嗎？還需要修習其他的福業，積聚善根，憑藉正信的因緣，才能證得無上正等菩提。'

佛說：'再者，大王！我爲了求得無上菩提，所以施行慧施，做各種福業。大王仔細聽著！很久以前，在尾施縛城，有一位國王名叫尾施婆蜜多（Vishvabhadra，賢護），正式繼承王位，用正法教化世人，他的國家人民豐衣足食，安樂平靜，沒有欺詐、盜竊、疾病和瘟疫，牛羊稻穀甘蔗到處都是。這位國王具有正信，能夠利益自己和他人，愛護體恤國民，人們之間慈愛相向。後來在某一天，國王和妃子一起遊玩，歡快嬉戲沒多久，妃子就懷孕了。十個月期滿后，生下一個兒子，相貌端正莊嚴，具備各種吉相，人人都喜歡見到他。國王舉行了盛大的生日宴會，為他取名字，大家商議說：『這是尾施縛蜜多國王的王子，應該給他取名為尾施縛多羅（Vishvamtara，普施）。』於是安排了八位乳母來照料他，其他的事情也按照慣例辦理。王子像蓮花在水中一樣，迅速地長大，然後就讓他入學讀書，學習曆法、算術、工巧技藝、王法以及調馬等各種相法，全部都學有所成，其他的事情也按照慣例辦理。當時王子天性賢良善良，心地純潔真實，既能利益自己也能利益他人，心中常常懷有慈悲憐憫之心，愛護體恤世人，能夠行一切無餘之施。他聽說佈施是常有的事情，心中沒有間斷，不問路途遠近，貧窮困乏的人都來向他乞討，王子對所有來求索的人都施捨財物，讓他們心滿意足。然而菩薩在後來的某一天，想要出城觀賞遊玩園林，用七寶瓔珞裝飾自己的身體。又身披鹿皮，乘坐輦車，敲擊大鼓奏樂，快速地前進，想要進入園中。當時有一位婆羅門讚歎王子說：『剎帝利童子，具有強大的威力。』於是用偈頌說道：

'無數的人聚集在一起，'

【English Translation】 English version: 'Because I desired to obtain delight, I diligently exerted myself with supreme and surpassing power. Having already seen it, I established a sacrificial hall for twelve years, offering sacrifices according to the law. Could I attain unsurpassed Bodhi merely through these meritorious deeds of giving? I must cultivate other meritorious deeds, accumulate roots of goodness, and through the causes and conditions of right faith, attain unsurpassed, perfectly enlightened Bodhi.'

The Buddha said, 'Furthermore, Great King! Because I sought unsurpassed Bodhi, I practiced the giving of wisdom and performed various meritorious deeds. Great King, listen carefully! In the ancient past, in the city of Vishvabhadra (Vishvabhadra, meaning 'Universal Protection'), there was a king named Vishvabhadra (Vishvabhadra, meaning 'Auspicious to All'), who rightfully ascended the throne and transformed the world with Dharma. His country was prosperous and peaceful, free from deceit, theft, disease, and epidemics, with cattle, sheep, rice, and sugarcane abundant everywhere. The king possessed right faith, benefiting both himself and others, loving and cherishing his people, with mutual compassion. Later, on a certain day, he was playing with his queen, and after a short time of joy and amusement, she became pregnant. After ten months, she gave birth to a son, with a dignified and handsome appearance, possessing all auspicious marks, pleasing to all who saw him. They held a grand birthday celebration and gave him a name, deliberating and saying, 'This is the prince of King Vishvabhadra, so he should be named Vishvamtara (Vishvamtara, meaning 'Universal Giving').' They assigned eight wet nurses to care for him, and other matters were conducted as usual. Like a lotus in water, he grew rapidly, and then they sent him to school to study calendars, arithmetic, crafts, the laws of kings, and various aspects of horsemanship, all of which he mastered. Other matters were also conducted as usual. At that time, the prince was virtuous and kind by nature, with a pure and genuine heart, benefiting both himself and others, always holding compassion in his heart, loving and cherishing the people of the world, and capable of performing all kinds of complete giving. Having heard that giving was a constant practice, his mind was without interruption, and regardless of distance, the poor and needy came to beg from him. The prince gave to all who sought, satisfying their hearts. However, later on a certain day, the Bodhisattva desired to go out to view and enjoy the gardens, adorning his body with seven-jeweled necklaces. He also wore a deerskin, rode in a chariot, beat drums, and played music, proceeding quickly, desiring to enter the garden. At that time, a Brahmin praised the prince, saying, 'Kshatriya youth, with great and surpassing power!' Then he spoke in verse:

'Countless people gather,'

仁有大名聞；　　此輦應行施，　　施與堪施人。』

「爾時王子心生歡喜，速疾而下，以此寶輦施彼婆羅門，而說頌曰：

「『我本舍此輦，　　歡喜而能施；　　愿我舍三界，　　速證妙菩提。』

「復于異時，王子出城遊行園苑，以寶莊嚴白象，如白蓮華；亦如雪山象，有種上相；亦如帝釋之象，以自相好而嚴其質，功德顯現。其象日日增長，于諸象中，而為最勝；太子共諸親友眷屬圍繞，亦如眾星而圓明月。三春屆節，百卉敷榮，茂林清池，花鳥交映，孔雀、鸚鵡、鵝雁、鴛鴦，雜類哀鳴，群飛合響。太子於時有邊境國王，知王子游時，與諸婇女于芳園所，隨處周旋，歡喜嬉戲，樂行佈施；令婆羅門速來乞象。其婆羅門至王子所，作美妙言詞，說伽他曰：

「『天人聞好施，　　美妙遍諸方；　　施我所乘象，　　今正是其時。』

「爾時王子聞斯語已，心即歡喜，速從象下，而為奉施。復以伽他而發願曰：

「『愿我舍此象，　　喜施婆羅門；　　如是舍三界，　　速證妙菩提。』

「爾時群臣來奏王曰：『外境怨國遣婆羅門來乞王子所乘最勝之象，今已施彼。』大王聞已極生瞋恚，即喚王子，種種呵責，令其出國。其王子聞父責已，作是思惟，即說伽他曰：

【現代漢語翻譯】現代漢語譯本：『仁慈的美名廣為傳頌；這輛寶車應當施捨出去，施捨給值得施捨的人。』

『當時王子心中充滿歡喜，迅速下車，將這輛寶車施捨給那位婆羅門，並說了這首偈頌：

『我本願捨棄這輛寶車，歡喜地將它施捨出去；愿我捨棄三界，迅速證得無上菩提。』

又在其他時候，王子出城遊玩園林，用珍寶裝飾一頭白象，像白蓮花一樣潔白；也像雪山上的像一樣，具有種種殊勝的相貌；又像帝釋天（Indra）的坐騎一樣，用自身美好的相好莊嚴其身，功德顯現。這頭象日日增長，在所有象中最為殊勝；太子與親友眷屬圍繞著它，就像眾星環繞著明月。三春時節到來，各種花草樹木繁榮茂盛，茂密的樹林和清澈的池塘，花鳥相互輝映，孔雀、鸚鵡、鵝雁、鴛鴦等各種鳥類發出哀鳴，群鳥一起鳴叫。當時太子有一個邊境的國王，得知王子與眾多婇女在芳香的園林中游玩，隨處遊覽，歡喜嬉戲，樂於行佈施；就讓婆羅門迅速前去乞討象。那位婆羅門來到王子處，用美妙的言辭，說了這首偈：

『天人讚美好施捨，美名傳遍四面八方；請施捨您所乘坐的象，現在正是時候。』

當時王子聽到這些話后，心中非常歡喜，迅速從象上下來，將象奉獻出去。又用偈頌來發愿：

『愿我捨棄這頭象，歡喜地施捨給婆羅門；像這樣捨棄三界，迅速證得無上菩提。』

當時群臣來向國王稟告說：『外境的敵國派遣婆羅門來乞討王子所乘坐的最殊勝的象，現在已經施捨給他們了。』大王聽后非常生氣，立刻召見王子，各種呵斥責備，讓他離開國家。王子聽到父親的責備后，這樣思惟，說了這首偈頌：

【English Translation】 English version: 『Kindness has a great reputation; This chariot should be given away, given to someone worthy of giving.』

『At that time, the prince was filled with joy, quickly descended from the chariot, and gave this precious chariot to that Brahmin, and spoke this verse:

『I am willing to give up this chariot, joyfully giving it away; May I give up the three realms, quickly attain supreme Bodhi.』

At another time, the prince went out of the city to visit the gardens, adorning a white elephant with treasures, as white as a white lotus; also like an elephant from the snowy mountains, possessing various excellent features; also like the mount of Indra (帝釋), adorning its body with its own beautiful features, its merits manifested. This elephant grew day by day, becoming the most superior among all elephants; the prince was surrounded by relatives and friends, like stars surrounding the bright moon. The season of spring arrived, all kinds of flowers and trees flourished, the dense forests and clear ponds, flowers and birds reflected each other, peacocks, parrots, geese, mandarin ducks, and various other birds cried out, flocks of birds sang together. At that time, a king from a border country, knowing that the prince was playing with many consorts in the fragrant gardens, wandering everywhere, joyfully playing, and happy to practice giving; he sent a Brahmin to quickly beg for the elephant. That Brahmin came to the prince and, with beautiful words, spoke this verse:

『Gods and humans praise good giving, the beautiful name spreads in all directions; Please give away the elephant you are riding, now is the right time.』

At that time, the prince heard these words, his heart filled with joy, quickly descended from the elephant, and offered the elephant. He then made a vow with a verse:

『May I give up this elephant, joyfully giving it to the Brahmin; Like this, giving up the three realms, quickly attain supreme Bodhi.』

At that time, the ministers came to report to the king, saying: 『The enemy country from the border has sent a Brahmin to beg for the most superior elephant that the prince is riding, and it has now been given to them.』 The king was very angry when he heard this, and immediately summoned the prince, scolding and rebuking him in various ways, ordering him to leave the country. After the prince heard his father's rebuke, he thought in this way and spoke this verse:

「『我修菩薩行，　　慈攝苦眾生；　　已著堅固甲，　　舍斯最勝象。　　家中一切物，　　隨力皆行施；　　要心練行林，　　決定當須作。　　舍家修苦行，　　當詣練行林；　　不作如斯語，　　豈有施於人。』

「菩薩作是語已，即到妃邊，告言：『賢首！所有財物，皆須佈施。可入山林，修其苦行。』具如前說。其婦聞已，恐于太子有別離憂，合掌白言：『賢子！我身男女愿亦相隨山林中住為修道，我亦不忍一念之中而能相離。』以妙伽他答太子曰：

「『如雪無有月，　　大地無苗稼；　　如林涸無水，　　妻無夫亦然。』

「菩薩告曰：『我等必有相離，一切世間必有離別。況汝女性，報身柔軟，食飲臥具，皆須細美。在苦林中，唯敷草地，每餐根果，以達彼草披掩其身。』妻曰：『賢子！雖聞此苦，心亦不退。』菩薩答曰：『此之誓願，常念莫忘。』爾時王子即詣父王，頂禮合掌，以伽他白言：

「『愿父懺摩我過失，　　施象與彼婆羅門；　　緣此責我往山林，　　當愿庫藏常增長。』

「爾時大王聞此語已，聲嘶哽咽，不忍離苦，抱王子頸，愛言告曰：『愿子回住，更勿廣施。』菩薩以伽他答曰：

「『我若復回住，　　大地及諸山，　　身及妻奴

【現代漢語翻譯】現代漢語譯本『我修行菩薩道，以慈悲心攝受苦難眾生；已經穿上堅固的鎧甲，捨棄這最殊勝的白象。家中的一切財物，都盡力佈施出去；一心要在修行之林中磨練，這件事必須下定決心去做。捨棄家庭去修苦行，應當前往修行之林；如果不這樣做，又怎麼能佈施給他人呢？』

菩薩說完這些話后，就到妃子身邊，告訴她說：『賢首（對妻子的尊稱）！所有的財物，都要佈施出去。我們可以進入山林，修習苦行。』（內容）和之前說的一樣。他的妻子聽了之後，害怕和太子分離，合掌說道：『賢子（對太子的尊稱）！我以及家中的男女僕人，都願意跟隨您到山林中居住修行，我也不忍心一念之間就和您分離。』用美妙的伽他（偈頌）回答太子說：

『如同雪中沒有月亮，大地上沒有苗稼；如同乾涸的樹林沒有水，妻子沒有丈夫也是一樣。』

菩薩告訴她說：『我們必定會有分離的時候，一切世間的事物也必定會有離別。何況你身為女子，身體嬌弱，飲食臥具，都需要精細美好。在苦行林中，只能鋪草為地，每餐只能吃樹根和果實，用樹葉和草來遮蓋身體。』妻子說：『賢子！即使聽到這些苦楚，我的心也不會退縮。』菩薩回答說：『這個誓願，要常常記在心中，不要忘記。』當時，王子就去拜見父王，頂禮合掌，用伽他（偈頌）稟告說：

『愿父王寬恕我的過失，我將白象佈施給那位婆羅門（古印度祭司）；因此責備我前往山林，但願國庫能夠常常增長。』

當時，大王聽到這些話后，聲音嘶啞哽咽，不忍心和他分離，抱著王子的脖子，愛憐地勸告說：『希望你回來住下，不要再廣泛地佈施了。』菩薩用伽他（偈頌）回答說：

『我如果再回來住下，大地以及諸山，身體以及妻奴

【English Translation】 English version 『I cultivate the Bodhisattva path, compassionately embracing suffering beings; Having donned firm armor, I shall relinquish this most excellent elephant. All possessions in my home, I will give away to the best of my ability; My heart is set on training in the forest of practice, this I must resolve to do. Forsaking my home to cultivate ascetic practices, I shall go to the forest of practice; If I do not act thus, how can I give to others?』

Having spoken these words, the Bodhisattva went to his consort and said: 『Noble Consort! All our wealth must be given away in charity. We should enter the mountains and forests to cultivate ascetic practices.』 (The content is) as previously stated. Upon hearing this, his wife, fearing separation from the Prince, joined her palms and said: 『Noble Son! I and the male and female servants in our household are willing to follow you to dwell and practice in the mountains and forests. I cannot bear to be separated from you even for a moment.』 She replied to the Prince with a beautiful gatha (verse):

『As snow is without the moon, as the earth is without seedlings; As a forest is dried up without water, so too is a wife without a husband.』

The Bodhisattva told her: 『We are destined to be separated, and all things in this world are destined for separation. Moreover, you are a woman, your body is delicate, and your food, drink, and bedding must all be fine and exquisite. In the forest of asceticism, we can only spread grass on the ground, and each meal will consist of roots and fruits, using leaves and grass to cover our bodies.』 The wife said: 『Noble Son! Even hearing of these hardships, my heart will not retreat.』 The Bodhisattva replied: 『This vow, always remember it, do not forget it.』 At that time, the Prince went to see his father, the King, prostrated himself, joined his palms, and reported in a gatha (verse):

『May my father forgive my transgressions, I have given the elephant to that Brahmin (ancient Indian priest); Therefore, blame me for going to the mountains and forests, may the treasury ever increase.』

At that time, the King, upon hearing these words, became hoarse and choked with emotion, unable to bear the separation, embraced the Prince's neck, and lovingly advised him: 『I wish you would return and stay, and not give away so much.』 The Bodhisattva replied in a gatha (verse):

『If I were to return and stay, the earth and all the mountains, my body and wife and servants

施，　　此心終不改。』

「爾時王子說此語已，跪辭父王，共諸妻子眷屬前後圍繞。城中之人皆大煩惱，咸送太子出城。百千眷屬，皆乘輦輿隨逐太子，送出城外，詣苦行林。時有一人，聞城中人眾一時大哭，怪而問曰：『是何啼哭之聲？』眾人告曰：『汝可不知，此城王子蘇達那被流出境。然而王子立性，愛樂佈施。大王治責，今欲入山林中。緣此城內人民啼泣。』

「爾時太子依法言別，以頌告諸人曰：

「『一切恩愛久共處，　　時至命盡會別離；　　路宿樹下且隨飛，　　妻子眷屬皆如是。　　汝等當知法如是，　　世間皆有別離憂；　　當復專趣所作事，　　安住不動喻須彌。』

「爾時王子漸行去城三十餘里，有一婆羅門來告王子：『剎帝利！我故從城出已，行三十餘里。』復以伽他告王子曰：

「『我聞好施名故來，　　於此道路極疲勞；　　欲令成就施本願，　　愿汝速證妙菩提。』

「爾時王子妃聞斯語已，出不忍言，以頌答曰：

「『汝婆羅門極惡人，　　被出山林由不放；　　可無少慈於我等，　　王子失位並由斯。』

「爾時菩薩告妃言：『賢首！汝莫于婆羅門作粗惡言。』頌曰：

「『若無此等求財者，　　何處更有證菩提？　　

【現代漢語翻譯】現代漢語譯本：『我的心意已決，即使被流放，我施捨的心意終究不會改變。』

『當時王子說完這些話后，跪別父王，與妻子眷屬前後圍繞。城中的人們都非常煩惱，都送太子出城。成百上千的眷屬，都乘坐車輦跟隨太子，送出城外，前往苦行林。當時有一個人，聽到城中人們一時大哭，感到奇怪便問道：『是什麼啼哭的聲音？』眾人告訴他說：『你還不知道嗎，這個城的王子蘇達那（Sudāna）被流放到境外。然而王子立誓，喜愛佈施。大王責罰他，現在要進入山林中。因此城內人民啼哭。』

『當時太子依法告別，用偈頌告訴眾人說：』

『一切恩愛長久相處，時辰到了壽命終結終會別離；路途住宿樹下且隨風飛逝，妻子眷屬都是這樣。你們應當知道法就是這樣，世間都有別離的憂愁；應當回覆專心去做的事情，安住不動像須彌山（Sumeru）。』

『當時王子漸漸離開城三十多里，有一個婆羅門（Brahmin）來告訴王子：『剎帝利（Ksatriya）！我特意從城裡出來，走了三十多里。』又用伽他（Gatha）告訴王子說：』

『我聽說您樂善好施所以特意趕來，在這道路上非常疲勞；想要成就您佈施的本願，愿您迅速證得妙菩提（Bodhi）。』

『當時王子的妃子聽到這些話后，忍不住說了出來，用偈頌回答說：』

『你這個婆羅門真是個極惡的人，（王子）被流放到山林中還不放過；難道沒有一點慈悲心對我們，王子失去地位都是因為你。』

『當時菩薩（Bodhisattva）告訴妃子說：『賢首！你不要對婆羅門說粗暴惡劣的話。』用頌說道：』

『如果沒有這些求財的人，哪裡還有機會證得菩提？』

【English Translation】 English version: 『My heart is determined and will not change. Even if I am exiled, my intention to give will not change.』

『At that time, after the prince spoke these words, he knelt and bid farewell to his father, surrounded by his wives, children, and relatives. The people in the city were very distressed and all escorted the prince out of the city. Hundreds of thousands of relatives rode in carriages and followed the prince, escorting him out of the city to the ascetic forest. At that time, a person heard the people in the city crying loudly all at once, and asked strangely: 『What is the sound of weeping?』 The people told him: 『Don't you know that Prince Sudāna (Sudāna) of this city has been exiled? However, the prince made a vow and loves to give alms. The king punished him, and now he wants to enter the mountains and forests. Therefore, the people in the city are weeping.』

『At that time, the prince bid farewell according to the Dharma, and told the people in verses:』

『All love and affection last for a long time, but when the time comes and life ends, there will be separation; lodging under a tree on the road and flying with the wind, wives and relatives are all like this. You should know that the Dharma is like this, and there is sorrow of separation in the world; you should return to focusing on what you are doing, and remain still like Mount Sumeru (Sumeru).』

『At that time, the prince gradually traveled more than thirty li (Chinese mile) away from the city, and a Brahmin (Brahmin) came to tell the prince: 『Ksatriya (Ksatriya)! I came out of the city on purpose and walked more than thirty li.』 He also told the prince in Gatha (Gatha):』

『I heard that you are generous and kind, so I came here specially, and I am very tired on this road; I want to help you fulfill your original wish of giving, and I wish you to quickly attain wonderful Bodhi (Bodhi).』

『At that time, the prince's consort heard these words, and couldn't help but say, answering in verses:』

『You Brahmin are a very evil person, (the prince) has been exiled to the mountains and forests and you still won't let him go; don't you have any compassion for us, the prince's loss of position is all because of you.』

『At that time, the Bodhisattva (Bodhisattva) told the consort: 『Virtuous one! Do not speak harshly to the Brahmin.』 He said in verse:』

『If there were no people seeking wealth, where would there be an opportunity to attain Bodhi?』

於六波羅施最勝，　　從斯行六證菩提。』

「爾時菩薩心生歡喜，即以車輅施婆羅門，而說頌曰：

「『破我慳恚流，　　施輅婆羅門；　　猶如大仙轉，　　得成無漏法。』

「爾時王子施車輅已，心生歡喜，攜抱男女，漸進而行，遠至苦行林中。既到林已，身心歡喜而修苦行。後於異時，夫人于山谷中采覓花果去後。爾時天帝釋，觀見菩薩在苦行林中，為欲試菩薩故，化作一婆羅門，于王子所贊言：『大勝剎帝利童子，愿聽我言。』即以伽他而說贊曰：

「『端嚴族姓子，　　獨在山林中；　　汝愛之男女，　　速持施我來。』

「是時婆羅門說此語已，爾時王子愛念子故，一念思惟而住。其婆羅門又復告曰：『剎帝利！我聞汝名，能施一切，求者皆與。愿以二子施與我來。何假思惟？』而說頌曰：

「『地上及虛空，　　皆聞好行施；　　汝今應速舍，　　滿我所求心。』

「爾時菩薩答曰：『縱舍自身，由故不吝，況舍男女。我今思惟，別有私念。』即持兒女施與婆羅門，而說頌曰：

「『我今舍此子，　　快樂住山林；　　不共母籌議，　　怨恨生憂苦。　　莫令人有語，　　童子堅固心；　　舍子不捨身，　　恐人生謗議。』

「婆羅門曰：『剎

【現代漢語翻譯】現代漢語譯本『在六波羅蜜（Liu-bo-luo-mi，六種到達彼岸的方法，即佈施、持戒、忍辱、精進、禪定、智慧）中最為殊勝，從修行這六種方法可以證得菩提（Pu-ti，覺悟）。』「這時，菩薩（Pu-sa，指發願成佛的眾生）心中充滿歡喜，立即將自己的車馬施捨給婆羅門（Po-luo-men，古印度僧侶階層），並說了這首偈頌：『破除我的慳吝和嗔恚，將車馬施捨給婆羅門；就像偉大的仙人一樣轉變，得以成就沒有煩惱的清凈之法。』「這時，王子施捨了車馬後，心中充滿歡喜，帶著自己的兒女，慢慢地行走，遠遠地來到了苦行林中。到達苦行林后，身心都感到歡喜，於是開始修行苦行。後來在某一天，夫人到山谷中採摘花果去了。這時，天帝釋（Tian-di-shi，佛教中的天神）觀察到菩薩在苦行林中，爲了試探菩薩的決心，就化作一個婆羅門，在王子麵前讚歎道：『偉大的剎帝利（Cha-di-li，古印度社會階層，指武士和統治者）童子，希望你能聽我說。』並用偈頌讚嘆道：『相貌端莊，出身高貴的王子，獨自一人身處山林之中；你所珍愛的兒女，請快速地施捨給我吧。』「這時，婆羅門說了這些話后，王子因為疼愛自己的孩子，心中稍微猶豫了一下。那婆羅門又對他說：『剎帝利！我聽說你的名字，是能夠施捨一切的人，所有來求的人你都會給予。希望你能把這兩個孩子施捨給我。還猶豫什麼呢？』並說了這首偈頌：『地上和虛空中，都傳揚你樂於佈施的美名；你現在應該趕快施捨，滿足我所求的心願。』「這時，菩薩回答說：『即使是捨棄我自己的身體，我也不會吝惜，更何況是捨棄兒女。我現在之所以猶豫，是因為另有其他的考慮。』於是將兒女施捨給婆羅門，並說了這首偈頌：『我現在捨棄這些孩子，獨自快樂地住在山林中；沒有和他們的母親商量，恐怕會讓她怨恨而生憂愁痛苦。不要讓人議論說，這童子的心志不夠堅定；捨棄孩子而不捨棄自身，恐怕會讓人產生誹謗和議論。』「婆羅門說：『剎帝利！』

【English Translation】 English version 『Supreme among the six Paramitas (Liu-bo-luo-mi, the six perfections or virtues to cross over to the other shore: generosity, morality, patience, diligence, concentration, and wisdom), one attains Bodhi (Pu-ti, enlightenment) by practicing these six.』「At that time, the Bodhisattva (Pu-sa, a being who is on the path to Buddhahood) felt joy in his heart and immediately gave his carriage to the Brahmin (Po-luo-men, a member of the priestly class in ancient India), and spoke this verse: 『Breaking my stinginess and anger, I give the carriage to the Brahmin; like a great sage transforming, I attain the undefiled Dharma (law).』「At that time, the prince, having given away his carriage, felt joy in his heart, and carrying his children, gradually walked far into the ascetic forest. Having arrived at the forest, his body and mind were joyful, and he began to practice asceticism. Later, at another time, his wife went to the mountain valley to gather flowers and fruits. At that time, Sakra, Lord of the Devas (Tian-di-shi, a deity in Buddhism), observing the Bodhisattva in the ascetic forest, transformed himself into a Brahmin to test the Bodhisattva, and praised the prince, saying: 『Great Kshatriya (Cha-di-li, the warrior and ruling class in ancient India) prince, may you listen to me.』 And he praised him with a gatha (verse): 『A handsome and noble prince, alone in the mountain forest; quickly give me your beloved children.』「When the Brahmin spoke these words, the prince, out of love for his children, paused for a moment in thought. The Brahmin then said again: 『Kshatriya! I have heard of your name, that you are able to give everything, and you give to all who ask. I wish you would give me these two children. Why hesitate?』 And he spoke this verse: 『On earth and in the sky, your good deeds of giving are known; you should quickly give now, fulfilling my heart』s desire.』「At that time, the Bodhisattva replied: 『Even if it were to give away my own body, I would not be stingy, let alone give away my children. The reason I hesitate now is because I have other considerations.』 Then he gave his children to the Brahmin, and spoke this verse: 『Now I give away these children, to live happily alone in the mountain forest; without consulting their mother, I fear she will resent and suffer. Let no one say that this child』s resolve is not firm; giving away children but not giving away oneself, I fear people will create slander and criticism.』「The Brahmin said: 『Kshatriya!』

帝利童子！此亦不然，汝生於王族，大地普聞，哀愍眾生，常行慈施。尚以香象，施沙門婆羅門，于諸貧乏下賤之人，常能攝受，求者滿足，不令空過。我既遠來，勿令無益。速調心馬，幸無退轉興別異心，使我所求，不令空度。』

「爾時菩薩聞婆羅門語已，而復思惟，為愛子故迷亂其心，而說頌曰：

「『我今持愛子，　　施與婆羅門；　　彼生於苦惱，　　皆由愛別離。　　我今若不與，　　苦行無由成，　　寧遭此別離，　　必令求滿足。』

「爾時菩薩專於一心決定當舍，即說頌曰：

「『人中大苦海，　　有情皆被溺；　　能渡甚為難，　　誓作于舟筏。』

「菩薩說已，顏容怡悅，以右手攜兒、左手持女，施與婆羅門。是時男女，舉目盈流，悲啼哽咽。菩薩施已，復發誓言：

「『愿我施男女，　　直趣菩提路；　　誓救諸眾生，　　速超生死海。』

「爾時菩薩施此兒女作是言已，於時大地六種震動。為地動故，于山林中所有修寂之人，皆生驚愕，互相謂言：『今此地動，有何因緣？』時有仙人，是婆悉吒種族，善能佔相，告諸仙曰：

「『林中小兒食果水，　　見令眾人心喜悅；　　在苦海中求出離，　　菩薩舍子大地動。』

「爾時二子知

【現代漢語翻譯】現代漢語譯本帝利童子（Dili，人名）！並非如此，你出生于王族，你的名聲傳遍大地，你哀憐眾生，經常行慈悲佈施。你甚至將香象（xiangxiang，指珍貴的象）佈施給沙門（shamen，出家修道的人）和婆羅門（poluomen，古代印度教的祭司），對於那些貧困缺乏的人，你總是能夠接納他們，滿足他們的需求，不讓他們空手而歸。我既然遠道而來，不要讓我毫無所得。趕快調伏你那顆動搖的心，希望你不要退轉或產生其他的想法，使我所求能夠如願以償。』當時菩薩聽到婆羅門的話后，又思考了一下，因為愛子心切而迷亂了心智，於是說了這首偈頌：『我現在要把我心愛的兒子，佈施給婆羅門；他們之所以會感到痛苦和煩惱，都是因為愛別離的緣故。我現在如果不佈施，苦行就無法成就，寧願遭受這種離別之苦，也一定要滿足他的需求。』當時菩薩一心決定要捨棄，於是說了這首偈頌：『人世間是一個巨大的苦海，所有的眾生都被淹沒其中；想要渡過這個苦海非常困難，我發誓要成為眾生的舟筏。』菩薩說完之後，面容喜悅，用右手牽著兒子，左手拉著女兒，將他們佈施給婆羅門。當時兩個孩子，抬起頭來眼淚盈眶，悲傷地哭泣哽咽。菩薩佈施之後，又發誓愿：『愿我佈施兒女的功德，能夠直接通往菩提之路（puti lu，覺悟之路）；我發誓要拯救所有的眾生，迅速超越生死輪迴的苦海。』當時菩薩佈施兒女說完這些話之後，大地發生了六種震動。因為大地震動的緣故，在山林中所有修習寂靜的人，都感到驚愕，互相詢問說：『現在發生地震，是什麼原因呢？』當時有一位仙人，是婆悉吒（Posizhata）種族，擅長占卜相術，告訴眾仙人說：『在森林裡有一個小孩吃著水果喝著水，他的出現讓大家感到喜悅；他在苦海中尋求出離，菩薩捨棄兒女所以大地才會震動。』當時兩個孩子知道

【English Translation】 English version 『Dili (name), son! It is not so. You were born into royalty, and your fame has spread throughout the land. You have compassion for all beings and constantly practice charitable giving. You even give away fragrant elephants (xiangxiang, precious elephants) to Shamen (shamen, monks) and Brahmins (poluomen, ancient Indian priests), and you are always able to receive and satisfy the needs of the poor and needy, never letting them go away empty-handed. Now that I have come from afar, do not let me gain nothing. Quickly subdue your wavering mind, and I hope you will not regress or have other thoughts, so that my request can be fulfilled.』 At that time, after hearing the Brahmin's words, the Bodhisattva pondered again, his mind confused by his love for his children, and he spoke this verse: 『Now I will give my beloved son to the Brahmin; their suffering and distress are all due to the pain of separation from loved ones. If I do not give now, ascetic practice cannot be accomplished. I would rather endure this separation than fail to satisfy his request.』 At that time, the Bodhisattva was determined to give away his children, and he spoke this verse: 『The human world is a vast sea of suffering, in which all sentient beings are drowning; it is very difficult to cross this sea of suffering, and I vow to become a boat and raft for all beings.』 After the Bodhisattva spoke, his face was joyful. With his right hand he held his son, and with his left hand he held his daughter, and gave them to the Brahmin. At that time, the two children raised their heads, their eyes filled with tears, and they wept and sobbed sadly. After the Bodhisattva gave them away, he made another vow: 『May the merit of my giving away my children lead directly to the path of Bodhi (puti lu, the path to enlightenment); I vow to save all sentient beings and quickly transcend the sea of birth and death.』 At that time, after the Bodhisattva gave away his children and said these words, the earth shook in six ways. Because of the earthquake, all those who practiced stillness in the mountains and forests were astonished and asked each other, 『What is the cause of this earthquake?』 At that time, there was an immortal, of the Posizhata lineage, who was skilled in divination and fortune-telling, and he told the immortals: 『In the forest, a child eats fruit and drinks water, his appearance makes everyone happy; he seeks liberation from the sea of suffering, the Bodhisattva gives away his children, so the earth shakes.』 At that time, the two children knew

父施與婆羅門已，悲咽泣淚，禮父雙足，合掌白言：

「『我等不見母，　　今將施與彼；　　愿暫別慈母，　　隨父施他將。』

「爾時菩薩為愛念故，流淚滿目，抱兒女頸，以頌告言：

「『我心於汝甚憐愛，　　不是無慈堅固心；　　當爲利益於人天，　　舍施汝等善喜見。　　我為無上菩提故，　　求證涅槃安樂處；　　為拔苦海諸有情，　　愿救當離輪迴苦。』

「是時二子知父決定施已，作悲噎聲，合掌白言：『父今決定舍施與他。阿孃來至，唯愿白言：「于父母處，並乞懺摩。我等幼小，愚癡無識。多有愆犯，或時出語不順恭敬，斯多過失，愿見容恕。」』語已禮足，右繞三匝，逐彼漸行，思父所言，頻見回顧。

「爾時菩薩思戀兒子，出言慈愛，回入草室，即發無上菩提大愿。又子出時，三千大千世界六種震動，空中諸天皆發大聲說伽他曰：

「『大士要心施，　　決成無上事；　　施男並舍女，　　堅心無退屈。』

「爾時諸天說是語已，其母持根果欲歸，又見地動，更加匆速。時有一天變作母師子，守捉要路不令得過，恐障菩薩利益之事，為一切有情而行佈施。妃告母師子曰：

「『汝是獸王妻，　　何因守捉路？　　我若貞于夫，　　愿汝速開

【現代漢語翻譯】現代漢語譯本父親已經把孩子施捨給了婆羅門，悲傷地哽咽哭泣，向父親的雙腳行禮，合掌說道：『我們再也見不到母親了，現在卻要被施捨給別人；希望暫時告別慈愛的母親，跟隨父親被施捨給他人。』這時，菩薩因為對孩子的愛念，眼淚盈滿眼眶，抱著兒女的脖子，用偈頌說道：『我的內心對你們非常憐愛，並不是沒有慈悲的堅硬的心；正是爲了利益人天，才捨棄施捨你們，希望你們歡喜接受。我爲了無上的菩提，求證涅槃的安樂之境；爲了拔除苦海中的一切有情，愿救度他們脫離輪迴的痛苦。』這時，兩個孩子知道父親已經決定施捨他們，發出悲傷的哭聲，合掌說道：『父親現在已經決定把我們施捨給別人了。如果阿孃（母親）來了，只希望您能告訴她：「在父母那裡，懇求懺悔。我們年幼無知，愚笨沒有見識。多有冒犯之處，或者有時說話不順從恭敬，這些過失，希望能夠得到寬恕。」』說完，向父親行禮，右繞三圈，跟隨婆羅門漸漸離去，想著父親說的話，頻頻回頭。這時，菩薩思念兒子，說出慈愛的話語，回到草屋裡，立即發起無上菩提的大愿。當孩子們被帶走時，三千大千世界發生六種震動，空中的諸天都發出巨大的聲音，說了以下偈頌：『大士下定決心佈施，必定成就無上的事業；施捨兒子和女兒，他的決心堅定不移。』這時，諸天說完這些話，他們的母親拿著樹根和果實想要回來，又看到大地震動，更加快了腳步。這時，有一天神變化成母獅子，守在要道上不讓她通過，恐怕阻礙了菩薩利益眾生的事情，爲了所有有情而行佈施。王妃對母獅子說：『你是獸中之王的妻子，為什麼守在這裡阻擋道路？如果我對丈夫忠貞，希望你快點讓開。』

【English Translation】 English version Having given the children to the Brahmin, the father sobbed and wept, bowed to his father's feet, and said with palms together: 『We will not see our mother again, and now we are to be given to him; We hope to temporarily bid farewell to our loving mother, and follow our father to be given to another.』 At that time, the Bodhisattva, out of love and affection, with tears filling his eyes, embraced his children's necks and said in verse: 『My heart is full of love for you, it is not a hard and uncompassionate heart; It is for the benefit of humans and gods that I give you away, may you accept it with joy. I seek supreme Bodhi, to attain the bliss of Nirvana; To deliver all sentient beings from the sea of suffering, I vow to save them from the pain of Samsara (輪迴).』 At that time, the two children, knowing that their father had decided to give them away, made sounds of grief and said with palms together: 『Father has now decided to give us away to another. When our mother (阿孃) comes, we only hope that you will tell her: 「We beg for forgiveness from our parents. We are young and ignorant, foolish and without knowledge. We have many offenses, and sometimes our words are not respectful. We hope to be forgiven for these many faults.」』 Having spoken, they bowed to his feet, circumambulated him three times to the right, and followed the Brahmin away, thinking of their father's words, frequently looking back. At that time, the Bodhisattva, missing his sons, spoke words of love, returned to the grass hut, and immediately made the great vow of unsurpassed Bodhi. As the children were being taken away, the three thousand great thousand worlds shook in six ways, and the gods in the sky all made great sounds, saying the following gatha (伽他): 『The great being has resolved to give, surely he will accomplish the unsurpassed deed; Giving away his son and daughter, his resolve is firm and unwavering.』 At that time, after the gods spoke these words, their mother, carrying roots and fruits, wanted to return, and seeing the earth shaking, she hastened her steps. At that time, a deva (天) transformed into a mother lion, guarding the main road to prevent her from passing, fearing that she would obstruct the Bodhisattva's work of benefiting all beings, for the sake of all sentient beings. The queen said to the mother lion: 『You are the wife of the king of beasts, why are you guarding the road? If I am faithful to my husband, I hope you will quickly open the way.』

道。　　汝是獸王妻，　　我是人王婦；　　依法為姊妹，　　汝急開其道。』

「是時師子複本天形，即避其道。妃見惡相，一念思惟：『如天鬼神及林中聲，我之居處必有災怪不祥之事。』即說頌曰：

「『我今眼目瞤，　　怪烏作怪聲；　　必有別離苦，　　子今存與亡。　　復見大地動，　　身心更不安；　　定當失二子，　　憂心若火然。』

「既作如是種種惡相，欲至住處，遍觀瞻視，不見二子，心即迷亂處處尋求。又便作是念：『應于余處共諸蟲鳥而作喜樂，或應室內眠臥。』先詣室中，唯見太子，合掌白菩薩曰：『某童子等，身今何在？』菩薩告曰：『有一婆羅門來從我乞。然而童子，與彼人將，幸愿隨喜。』是時慈母聞已，如獸被毒箭，迷悶躄地；如魚離水，宛轉生苦；亦如牛等失子悲啼，哀聲不絕，而說頌曰：

「『我子面如花，　　手軟逾蓮葉；　　未曾經苦事，　　愛子今何去？　　當共獸兒游，　　性直如獐鹿；　　我子今何在？　　誰將汝驅役？　　哽咽從他行，　　悲啼身受苦；　　去時不見汝，　　誰知生別離？　　於此山林內，　　每餐花果根；　　忍飢寒事他，　　今遭斯苦厄。　　舍父母親戀，　　眷屬亦違離；　　皆由彼惡

【現代漢語翻譯】現代漢語譯本『你是獸王之妻，我是人王之婦；依法我們是姐妹，你快點讓開道路。』

這時，獅子恢復了原本的天人形象，立即讓開了道路。王妃見到這不祥之相，心中思忖：『如今天上的鬼神以及林中的聲音，都預示著我的居處必定有災禍不祥之事。』於是說了這首偈頌：

『我今天眼皮跳動，奇怪的烏鴉發出怪異的聲音；必定有離別的痛苦，我的孩子現在是生是死。又看見大地震動，身心更加不安；一定是要失去兩個孩子，憂愁的心像火一樣燃燒。』

在出現這樣種種不祥之兆后，她想要回到住處，四處觀看，卻不見兩個孩子，心中迷亂，到處尋找。又想到：『他們應該是在其他地方和蟲鳥一起玩耍嬉戲，或者是在房間里睡覺。』於是先到房間里，只看見太子，合掌對菩薩說：『某某童子他們，現在在哪裡？』菩薩告訴她說：『有一個婆羅門（Bāluómén，指古印度僧侶階層）來向我乞討。然而童子，已經被那個人帶走了，希望你隨喜（suíxǐ，佛教術語，指隨之歡喜）。』這時，慈母聽了之後，就像野獸被毒箭射中，昏迷倒地；像魚離開水，痛苦地掙扎；也像牛等失去了孩子一樣悲啼，哀傷的聲音不絕於耳，於是說了這首偈頌：

『我的孩子面容如花，手柔軟勝過蓮葉；從未經歷過苦難的事情，心愛的孩子現在去了哪裡？應當是和野獸一起玩耍，天性像獐鹿一樣純真；我的孩子現在在哪裡？是誰在驅使你？哽咽著跟隨他人行走，悲傷啼哭身體遭受痛苦；離開時沒有見到你，誰知道竟是永別？在這山林里，每天吃花果和樹根；忍受飢寒服侍他人，現在遭遇這樣的苦難。捨棄父母親人的愛戀，和眷屬也分離；都是因為那個惡人』

【English Translation】 English version 『You are the wife of the beast king, I am the wife of the human king; According to the Dharma, we are sisters, quickly open the path.』

At that time, the lion restored its original celestial form and immediately cleared the path. The queen, seeing this ominous sign, pondered in her heart: 『Like the heavenly spirits and the voices in the forest, my dwelling place must have calamities and inauspicious events.』 Then she spoke this verse:

『Today my eyelids twitch, strange crows make eerie sounds; Surely there will be the pain of separation, are my children alive or dead now? Again I see the earth shake, my body and mind are even more uneasy; Surely I will lose my two children, my worried heart burns like fire.』

After these various ominous signs appeared, she wanted to return to her dwelling, looking around but not seeing her two children, her heart was confused, and she searched everywhere. She then thought: 『They should be playing and enjoying themselves with the insects and birds elsewhere, or perhaps sleeping in the room.』 So she first went to the room and only saw the crown prince, with palms together, she said to the Bodhisattva: 『Where are so-and-so children now?』 The Bodhisattva told her: 『A Brahmin (Bāluómén, referring to the ancient Indian priestly class) came to beg from me. However, the children have been taken away by that person, may you rejoice (suíxǐ, a Buddhist term, referring to rejoicing accordingly).』 At this time, the loving mother, upon hearing this, was like a beast struck by a poisoned arrow, fainting and falling to the ground; like a fish leaving water, struggling in pain; also like cows and other animals losing their young, wailing with incessant sorrowful cries, and then spoke this verse:

『My children's faces are like flowers, their hands softer than lotus leaves; They have never experienced hardship, where have my beloved children gone now? They should be playing with wild animals, their nature as pure as deer; Where are my children now? Who is driving you? Sobbing, following others, grieving and suffering physically; I didn't see you when you left, who knew it would be a final farewell? In this mountain forest, every day eating flowers, fruits, and roots; Enduring hunger and cold to serve others, now encountering such hardship. Forsaking the love of parents and relatives, and separated from family; All because of that evil person』

人，　　令子受辛苦。　　汝生剎帝利，　　今時奉事誰？　　晝夜被驅馳，　　眾苦恒纏迫。　　由於過去罪惡業，　　曾令有情愛別離；　　我若常行真實言，　　一切眾生起平等。　　以此真實誓言故，　　世世常無生別離；　　唯愿二子脫卑身，　　速證涅槃安樂果。』

「爾時慈母見子所種樹木，更懷愁惱，抱樹啼泣，復為言曰：

「『斯等叢林及花葯，　　皆是我子身營理；　　叢林花葯獨敷榮，　　唯我與爾咸枯悴。』

「複次漸行，見諸獸子，亦以悲啼敘而言曰：

「『汝常與子游，　　喜樂情無間；　　子今何處去？　　苦惱而求覓。』

「太子夫人于子去處，四顧觀望，山崖險峻，路絕人行，母更悲啼，以伽他告曰：

「『鞭杖以驅將，　　路險山崖峻；　　逼迫令進前，　　婆羅門少慈。　　哽噎咽喉破，　　叫呼胸吐血；　　猶如獸驚走，　　足軟若為行？』

「爾時菩薩見彼愁苦悲啼不絕，即為方便種種勸喻，說伽他曰：

「『我無瞋恚心，　　便將二子施；　　利益有情故，　　難捨而將舍。　　我子及眷屬，　　難捨今已舍；　　當招大人果，　　無上妙菩提。　　我今誓舍子，　　為求解脫故；　　車輅並妻子

【現代漢語翻譯】現代漢語譯本『讓人，讓孩子們受苦。你生為剎帝利（Kshatriya，古印度社會中的武士或貴族階層），現在侍奉誰呢？日夜被驅使奔波，各種苦難 постоянно纏繞逼迫。由於過去所造的罪惡業，曾經讓有情眾生經歷愛別離；如果我常說真實的話，一切眾生都能生起平等心。以此真實誓言的緣故，愿世世代代不再有生離死別；只願我的兩個孩子脫離卑賤的身份，迅速證得涅槃（Nirvana，佛教中的解脫境界）的安樂果。』

『那時慈母看見兒子種植的樹木，更加感到愁苦悲傷，抱著樹木哭泣，又說道：

『這些叢林和花草藥材，都是我的兒子親自經營管理的；叢林花草藥材獨自繁榮茂盛，只有我和它們一同枯萎凋零。』

『再次漸漸前行，看見各種小獸，也悲傷地哭泣訴說：

『你們常常和我的兒子一起玩耍，快樂的情感沒有間斷；我的兒子現在去了哪裡？我正苦惱地四處尋找。』

『太子夫人向著兒子離去的方向，四處觀望，只見山崖險峻，道路斷絕人跡，母親更加悲傷哭泣，用伽他（Gatha，偈頌）說道：

『用鞭杖驅趕著他們，道路險峻山崖陡峭；逼迫他們向前走，婆羅門（Brahmin，古印度社會中的祭司階層）缺少慈悲心。哽咽得喉嚨沙啞破裂，叫喊得胸口吐血；就像受驚的野獸一樣奔走，雙腳無力怎麼能行走呢？』

『那時菩薩（Bodhisattva，指追求覺悟的修行者）看見她愁苦悲傷哭泣不止，就用種種方便法門勸慰開導她，說了伽他：

『我沒有絲毫的嗔恨心，才將兩個孩子佈施出去；爲了利益有情眾生，即使難以割捨也還是捨棄了。我的孩子和親屬眷屬，即使難以割捨現在已經捨棄了；將來會招感大人之果，無上美妙的菩提（Bodhi，覺悟）。我現在發誓捨棄孩子，爲了求解脫的緣故；車乘和妻子』

【English Translation】 English version 『Causing people, causing the children to suffer. You were born a Kshatriya (Kshatriya, a warrior or noble class in ancient Indian society), whom do you serve now? Driven day and night, constantly beset by all kinds of suffering. Due to the evil karma of the past, having caused sentient beings to experience separation from loved ones; If I always speak truthfully, all beings will give rise to equality. By the power of this truthful vow, may there be no separation of life and death in all lifetimes; May my two children escape their lowly status and quickly attain the blissful fruit of Nirvana (Nirvana, the state of liberation in Buddhism).』

『At that time, the compassionate mother saw the trees planted by her son and felt even more sorrow and grief, embracing the trees and weeping, and said again:

『These forests and flowers and herbs were all personally managed by my son; The forests, flowers, and herbs flourish alone, only I and they wither together.』

『Again, gradually proceeding, seeing the various young animals, she also sadly wept and recounted:

『You often played with my son, and your joyful feelings were uninterrupted; Where has my son gone now? I am distressed and searching everywhere.』

『The Crown Prince's wife looked around in the direction her son had left, seeing only steep cliffs and roads cut off from human passage. The mother wept even more sadly, saying in a Gatha (Gatha, a verse):

『Driving them with whips and sticks, the road is dangerous and the cliffs are steep; Forcing them to move forward, the Brahmin (Brahmin, a priestly class in ancient Indian society) lacks compassion. Sobbing until their throats are hoarse and broken, shouting until their chests bleed; Running like frightened beasts, how can they walk with weak feet?』

『At that time, the Bodhisattva (Bodhisattva, one who seeks enlightenment) saw her sorrowful and grieving weeping incessantly, and used various skillful means to comfort and guide her, saying in a Gatha:

『I have no anger in my heart, that is why I gave away my two children; For the benefit of sentient beings, even though it was difficult to part with them, I still gave them away. My children and relatives, even though it was difficult to part with them, I have now given them away; In the future, I will reap the fruit of a great being, the unsurpassed and wonderful Bodhi (Bodhi, enlightenment). I now vow to give away my children, for the sake of seeking liberation; Carriages and wives』

，　　施與一切人。』

「其妻聞菩薩語已，心住堅固，合掌白菩薩曰：

「『我無障礙意，　　莫生於異心；　　若欲將我施，　　隨意勿生疑。　　割愛舍親眷，　　至愿求菩提；　　所求愿滿足，　　拔濟救群迷。』

「爾時帝釋天王心生怪異，然而菩薩勤修練行，為欲止息助成立故，于其夜分將無量諸天前後圍繞，到于菩薩所居之處虛空中住，照曜山林周遍赫奕而皆大明，告菩薩曰：『世人愚癡，狂迷自亂。』爾時天帝釋說此說已，又作是念：『然而菩薩有一妃，供給侍怙，若無斯一，甚為辛苦。我亦方便，必須求取。』作是念已，到菩薩邊，化為婆羅門，白菩薩曰：

「『汝妻眾相具，　　于夫志貞潔；　　手持豪姓妹，　　可賜婆羅門。』

「爾時菩薩妻答曰：

「『無羞多貪人，　　婆羅門下劣；　　習性行非法，　　壞我貞潔心。』

「爾時菩薩，慈心瞻視觀察，其妻即答曰：

「『我不惜其身，　　亦不自求樂；　　若我隨彼去，　　誰能奉事君？』

「菩薩答曰：『我甚惜汝，為求無盡之法，當隨我意，可逐斯人。縱令汝去，我身當死，亦須發誓行施。』說已歡喜，便自思惟：『此是最後舍妻，心無執縛。』即手持妻，施與婆羅門，告曰：

【現代漢語翻譯】『施捨給所有的人。』

他的妻子聽了菩薩的話后，內心堅定，合掌對菩薩說：

『我沒有阻礙的心意，不要產生其他的想法；如果想要把我佈施出去，隨意就好不要有任何懷疑。割捨愛戀捨棄親人，以至誠的願望求取菩提（bodhi，覺悟）；所求的願望能夠滿足，救拔濟助眾多的迷惑之人。』

這時，帝釋天王（Indra，天神之王）心中感到奇怪，然而菩薩勤奮地修行，爲了止息他的行為並幫助他成就，在夜裡帶著無數的天人前後圍繞，來到菩薩居住的地方，停留在虛空中，光芒照耀山林，四處明亮，告訴菩薩說：『世人愚癡，狂妄迷惑而自亂。』這時，帝釋天（Indra）說完這些話后，又這樣想：『然而菩薩有一位妻子，供養侍奉他，如果沒有這個人，會非常辛苦。我也要用方便之法，必須求取她。』這樣想完后，來到菩薩身邊，化作婆羅門（Brahmin，印度教祭司），對菩薩說：

『你的妻子容貌端莊，對丈夫忠貞純潔；現在我手裡拿著的是一位豪門貴族的妹妹，可以賜給我這個婆羅門（Brahmin）嗎？』

這時，菩薩的妻子回答說：

『無恥貪婪的人，低劣的婆羅門（Brahmin）；習性行為不合法度，會破壞我貞潔的心。』

這時，菩薩用慈悲的目光注視著他的妻子，他的妻子立刻回答說：

『我不吝惜自己的身體，也不為自己尋求快樂；如果我跟隨他走了，誰來侍奉您呢？』

菩薩回答說：『我非常愛惜你，爲了求得無盡的佛法，你應該順從我的意思，可以跟隨這個人走。即使你離開，我可能會因此而死，也必須發誓實行佈施。』說完后，心中歡喜，便自己思量：『這是最後一次捨棄妻子，心中沒有執著。』於是親手拉著妻子，佈施給婆羅門（Brahmin），告訴他說：

【English Translation】『Give to all people.』

His wife, hearing the Bodhisattva's words, her heart became firm, and with palms joined, she said to the Bodhisattva:

『I have no obstructing intention, do not give rise to other thoughts; if you wish to give me away, do as you please without any doubt. Severing love and abandoning relatives, with sincere vows I seek Bodhi (覺悟, enlightenment); may my wishes be fulfilled, to rescue and deliver the deluded masses.』

At that time, Indra (天神之王, king of the gods) felt strange in his heart. However, the Bodhisattva diligently practiced, wishing to stop his actions and help him achieve his goal. In the night, he brought countless devas (天人, celestial beings) surrounding him, arrived at the place where the Bodhisattva resided, stayed in the void, illuminating the mountains and forests, shining brightly everywhere, and told the Bodhisattva: 『The people of the world are foolish, mad, and confused.』 After Indra (天神之王) said these words, he thought again: 『However, the Bodhisattva has a wife who provides and serves him. Without her, it would be very difficult. I must also use skillful means to obtain her.』 After thinking this, he came to the Bodhisattva, transformed into a Brahmin (印度教祭司, a member of the priestly class), and said to the Bodhisattva:

『Your wife has all the auspicious marks, and is chaste and faithful to her husband; the sister of a noble family I hold in my hand, can you give her to this Brahmin (印度教祭司)?』

At that time, the Bodhisattva's wife replied:

『Shameless and greedy person, inferior Brahmin (印度教祭司); your habits and actions are unlawful, you will ruin my chaste heart.』

At that time, the Bodhisattva looked at his wife with a compassionate gaze, and his wife immediately replied:

『I do not cherish my body, nor do I seek pleasure for myself; if I follow him, who will serve you?』

The Bodhisattva replied: 『I cherish you very much, but in order to seek the endless Dharma, you should follow my intention and go with this person. Even if you leave and I die, I must vow to practice giving.』 After saying this, he was happy and thought to himself: 『This is the last time I am giving away my wife, and there is no attachment in my heart.』 Then he took his wife's hand and gave her to the Brahmin (印度教祭司), saying:

「『專須供給此尊人，　　純直心行身調善；　　我愛此妻甚珍重，　　婆羅門愿哀納受。』

「爾時王子為求菩提故，當舍妻時地六震動，其妻哽咽，隨逐婆羅門。既失男女，復離賢夫，苦中生苦，愁毒纏懷，說伽他曰：

「『我先作是業，　　無始恒相續；　　如牛失犢苦，　　我苦過於是！』

「其王子妻作是語已，爾時天帝釋還複本形，告其妻曰：『我非是人，亦非婆羅門。我是帝釋，能伏阿修羅，為欲成就菩薩大愿無上菩提，哀愍有情。』其菩薩妻聞天帝釋語已，踴躍歡喜合掌白言：

「『天帝愿我子，　　得離奴婢身；　　為作善因緣，　　遣向父王所。』

「說此頌已，時天帝釋至菩薩所，左手持妻，白菩薩曰：

「『此妻回與汝，　　任意充供侍；　　幸勿轉與人，　　受寄將余用。』

「時彼婆羅門所將二子，帝釋迷惑，令向菩薩父王國中。然婆羅門常避其國，由帝釋故，不覺至彼城中而賣王孫。城內群臣見王孫已，啟白王曰：

「『我等見王孫，　　兒孫及女孫；　　隨逐婆羅門，　　於此城中賣。』

「王聞此已心悶迷亂，良久醒已，時王即敕左右臣曰：『卿等速即將見。』臣等依命將至。時有一臣，先抱兒來，直見大王。王見孫子身

【現代漢語翻譯】現代漢語譯本『務必將此人（指婆羅門）供養好，以純潔正直的心行事，調理好自身。我非常珍愛我的妻子，婆羅門啊，希望您能慈悲地接受。』

當時，王子爲了尋求菩提（bodhi，覺悟）的緣故，當要捨棄妻子時，大地六種震動。他的妻子哽咽哭泣，跟隨婆羅門而去。既失去了兒女，又離開了賢良的丈夫，痛苦中又生出痛苦，憂愁和毒害纏繞在心中，於是說了這首伽陀（gatha，偈頌）：

『我先前造作了這樣的業（karma，行為），從無始以來就恒常相續；如同母牛失去小牛一樣痛苦，我的痛苦超過了這種痛苦！』

這位王子的妻子說完這些話后，當時的天帝釋（Śakra，帝釋天）恢復了本來的面目，告訴他的妻子說：『我不是人，也不是婆羅門。我是帝釋，能夠降伏阿修羅（asura，非天），爲了成就菩薩（bodhisattva，覺悟者）的大愿，證得無上菩提，哀憐愍念一切有情眾生。』這位菩薩的妻子聽了天帝釋的話后，歡欣鼓舞，合掌說道：

『天帝啊，愿我的兒子，能夠脫離奴婢的身份；為他們創造好的因緣，讓他們回到父王的身邊。』

說完這首偈頌后，當時的天帝釋來到菩薩的身邊，左手拉著菩薩的妻子，對菩薩說：

『這個妻子還給你，任憑你隨意使用和供養；希望你不要再轉送給別人，不要把她當作寄託之物，另作他用。』

當時，那位婆羅門所帶的兩個孩子，被帝釋迷惑，讓他們走向菩薩父王的國都。然而，那位婆羅門一直躲避那個國家，由於帝釋的緣故，不知不覺地來到了那座城中，並販賣兩位王孫。城中的群臣見到王孫后，稟告國王說：

『我們見到了王孫，包括您的兒子、孫子和女孫；他們跟隨婆羅門，在這座城中被販賣。』

國王聽了這些話后，心中感到悶亂和迷茫，過了很久才清醒過來。當時，國王立即命令左右的臣子說：『你們快點把他們帶過來讓我見見。』臣子們按照命令將他們帶到。當時，有一位臣子，先抱著孩子過來，直接去見大王。國王見到孫子

【English Translation】 English version 『You must provide for this venerable person (referring to the Brahmin), act with a pure and upright heart, and cultivate goodness in body and mind. I cherish my wife very much; may the Brahmin compassionately accept her.』

At that time, when the prince was about to give away his wife for the sake of seeking Bodhi (bodhi, enlightenment), the earth shook in six ways. His wife sobbed and followed the Brahmin. Having lost her children and separated from her virtuous husband, suffering upon suffering arose, and sorrow and poison纏繞纏繞her heart. She spoke this gatha (gatha, verse):

『I have previously created such karma (karma, action), which has been constantly continuing since beginningless time; like the suffering of a cow losing its calf, my suffering exceeds that!』

After the prince's wife spoke these words, Śakra (Śakra, Lord of the Devas) then restored his original form and said to his wife: 『I am not a human, nor am I a Brahmin. I am Śakra, capable of subduing the Asuras (asura, demigods), for the sake of fulfilling the great vow of the Bodhisattva (bodhisattva, enlightened being), attaining unsurpassed Bodhi, and compassionately caring for all sentient beings.』 After the Bodhisattva's wife heard the words of Śakra, she rejoiced and said with her palms together:

『May my sons, O Lord of the Devas, be freed from the status of slaves; create good causes and conditions for them, and send them back to their father's kingdom.』

After speaking this verse, Śakra then came to the Bodhisattva, holding the Bodhisattva's wife with his left hand, and said to the Bodhisattva:

『This wife is returned to you, let her serve and provide for you as you wish; I hope you will not transfer her to others again, and do not treat her as a mere object to be entrusted and used for other purposes.』

At that time, the two children who were taken by the Brahmin were deluded by Śakra, causing them to go towards the kingdom of the Bodhisattva's father. However, that Brahmin had been avoiding that country, but due to Śakra, he unknowingly came to that city and sold the two royal grandsons. The ministers in the city, upon seeing the royal grandsons, reported to the king:

『We have seen the royal grandsons, including your son, grandsons, and granddaughters; they are following the Brahmin and being sold in this city.』

Upon hearing these words, the king felt suffocated and confused, and it took a long time for him to regain his senses. At that time, the king immediately ordered the ministers on his left and right: 『Quickly bring them here for me to see.』 The ministers brought them according to the order. At that time, one minister first brought the child over, directly to see the great king. The king saw his grandson

體瘦弱，垢穢異常，衣裳破壞，迷悶躄地。諸臣扶坐，復告臣曰：

「『在於山林中，　　猶常樂佈施；　　卿等可速喚，　　我子並新婦。』

「爾時帝釋禮菩薩已，退還本宮。國內一切人民，皆往請菩薩，卻歸本國，若王本國建立為王。時彼菩薩具一切施，所有沙門婆羅門、貧窮孤獨、親友之人來乞求者，皆悉施與，修無量福業，說伽他曰：

「『為求菩薩者，　　廣博能施與；　　剎利婆羅門，　　毗舍首陀等。　　金銀珍寶物，　　及以諸瓔珞；　　奴婢並僕從，　　施與持戒人。　　所有妻兒等，　　奉施婆羅門；　　斯人獲其報，　　今世及後世。』」

爾時佛告大王：「然于彼時名曰尾施縛多羅王，能施一切沙門婆羅門、諸貧窮乞丐、親友眷屬，作種種佈施，修無量福業者，大王！莫作異見，即我身是。我于彼時，能行佈施，修無量福業，發無上菩提愿。大王！非唯作此佈施福力而證菩提；由我正信，善根積集，功德因緣，更修無量福故而證菩提。

「複次大王！我為求無上菩提故，而行佈施，修諸福業。大王！乃往古昔，于婆羅痆斯大城，有王名曰梵德，正紹王位，以法化世，人民熾盛國土豐樂，無諸詐偽賊盜疾疫，牛羊稻蔗在處充滿。復于異時，相師占候，于

【現代漢語翻譯】現代漢語譯本身體瘦弱，污垢纏身，衣衫襤褸，神情恍惚地癱倒在地。大臣們扶他坐起，他又告訴大臣們說：『身處山林之中，仍然常常樂於佈施；你們可以快去叫來，我的兒子和兒媳。』當時，帝釋（Deva Indra，天神之王）向菩薩（Bodhisattva，為求證悟而修行的人）行禮后，返回自己的宮殿。國內所有人民，都去迎請菩薩，請他回到本國，如果他願意，就擁立他為國王。當時那位菩薩具備一切佈施，所有沙門（Śrāmaṇa，出家修行者）、婆羅門（Brahmana，祭司階層）、貧窮孤獨者、親友之人前來乞求的，都全部施與，修習無量福業，並說了這首偈頌：『爲了尋求菩薩之道，廣博地施與；剎帝利（Kshatriya，武士階層）、婆羅門，吠舍（Vaishya，商人階層）、首陀羅（Shudra，農民階層）等。金銀珍寶之物，以及各種瓔珞（項鍊、裝飾品）；奴婢和僕從，施與持戒之人。所有妻子兒女等，奉獻給婆羅門；這些人獲得回報，今生和來世。』當時，佛（Buddha，覺悟者）告訴大王（國王）說：『那時名叫尾施縛多羅王（Viśvāntara-rāja，國王名），能夠施捨一切給沙門、婆羅門、各種貧窮乞丐、親友眷屬，做種種佈施，修習無量福業的人，大王！不要作其他想法，那就是我的前身。我于那時，能夠行佈施，修習無量福業，發無上菩提愿。大王！並非僅僅依靠佈施的福力而證得菩提；而是由於我的正信，善根的積累，功德的因緣，更修習無量福德的緣故而證得菩提。『再次，大王！我爲了尋求無上菩提的緣故，而行佈施，修習各種福業。大王！很久以前，在波羅奈斯（Varanasi）大城，有一位國王名叫梵德（Brahmadatta），正式繼承王位，以正法教化世人，人民興盛，國土豐樂，沒有各種欺詐虛偽、盜賊、疾病，牛羊稻蔗到處都是。後來，相士占卜，說……』

【English Translation】 English version His body was thin and weak, he was covered in filth, his clothes were torn, and he collapsed to the ground in a daze. The ministers helped him to sit up, and he told them: 'While dwelling in the mountains and forests, I still constantly rejoice in giving alms; you should quickly summon my son and daughter-in-law.' At that time, Śakra (Deva Indra), having paid homage to the Bodhisattva, returned to his palace. All the people of the country went to invite the Bodhisattva to return to their kingdom, and if he wished, they would enthrone him as their king. At that time, that Bodhisattva possessed all forms of generosity, and he gave everything to all Śrāmaṇas (ascetics), Brahmins (priests), the poor and lonely, and relatives who came to beg. He cultivated immeasurable meritorious deeds, and spoke this verse: 'To seek the path of a Bodhisattva, one should give generously; to Kshatriyas (warrior class), Brahmins, Vaishyas (merchant class), Shudras (laborer class), and others. Gold, silver, precious jewels, and various ornaments; slaves and servants, give to those who uphold the precepts. All wives and children, offer to the Brahmins; these people will receive their rewards, in this life and the next.' At that time, the Buddha (the Awakened One) told the Great King (the King): 'That king named Viśvāntara-rāja, who was able to give everything to all Śrāmaṇas, Brahmins, various poor beggars, relatives, and who performed various acts of charity and cultivated immeasurable meritorious deeds, Great King! Do not think otherwise, that was my former self. At that time, I was able to practice giving, cultivate immeasurable meritorious deeds, and make the supreme vow of Bodhi. Great King! It was not only through the power of the merit of giving that I attained Bodhi; but also because of my right faith, the accumulation of good roots, the conditions of merit, and the further cultivation of immeasurable merit that I attained Bodhi.' 'Furthermore, Great King! It was for the sake of seeking supreme Bodhi that I practiced giving and cultivated various meritorious deeds. Great King! In the ancient past, in the great city of Varanasi, there was a king named Brahmadatta, who rightfully ascended the throne and transformed the world with the Dharma, the people were prosperous, the country was rich and happy, there were no deceptions, falsehoods, thieves, or diseases, and cattle, sheep, rice, and sugarcane were everywhere. Later, a fortune teller divined that...'

此境內十二年中天時亢旱。其梵德即擊鼓宣命曰：『所在國中人等，普告令知。相師占候，於十二年中無雨亢旱。汝等若有十二年糧者任住；如若無者，可往飲食充足之處，后豐熟時，還來境內。』當於爾時，城中有一長者名曰散彈，甚大富饒，多諸財物，受用等事及諸珍寶、牛羊稻蔗，廣大充滿，如毗沙門王。然而長者既聞王命，即命當庫之人告曰：『丈夫！汝知我庫藏之中，有十二年糧不？』守庫人曰：『有。』長者即共眷屬安心而住。自餘人等糧食不辦，皆歸豐熟之國。若無佛出世，當有獨覺在於人間，憐愍有情貧窮之類。於時獨覺在於曠野林中，為人應供。後於一時，其婆羅痆斯，在一方所有五百獨覺居止，復於一方更有五百獨覺居住。爾時五百獨覺，即以食時，持缽往詣散彈長者家乞食。斯獨覺等，告長者曰：『汝能於十二年中，飯食供養五百出家之人耶？』長者答曰：『待我須問當庫之人。』長者即問當庫人曰：『丈夫！可有糧食，得我眷屬並五百出家人，於十二年用足已不？』答曰：『有。』是時長者即請獨覺，十二年中飯食供養。食訖去後，復有五百獨覺詣長者家告曰：『可能於十二年施我等五百出家之人餅食耶？』長者白言：『聖者！我已一度請訖，何勞重來？』諸獨覺等告長者曰：『前來者別，

【現代漢語翻譯】現代漢語譯本：這境內十二年中天時大旱。那梵德國王便擊鼓宣告命令說：『國內所有的人，普遍告知讓他們知道。相士占卜推算，未來十二年中沒有雨水，會持續乾旱。你們如果有足夠十二年用的糧食，就留下來居住；如果沒有，可以前往飲食充足的地方，等豐收的時候，再回到境內。』當時，城中有一位長者名叫散彈（Santana，人名），非常富有，有很多的財富，享用的物品以及各種珍寶、牛羊稻蔗，廣闊而充足，如同毗沙門王（Vaisravana，佛教護法神）。然而這位長者聽聞國王的命令后，就命令管理倉庫的人說：『喂！你知道我的倉庫之中，有足夠十二年用的糧食嗎？』守庫人說：『有。』長者就和他的家眷安心地住下來。其餘糧食不夠的人，都前往豐收的國家。如果沒有佛出世，就會有獨覺（Pratyekabuddha，獨自覺悟者）在人間，憐憫那些貧窮的人。當時，有獨覺在曠野的樹林中，接受人們的供養。後來有一天，在波羅奈斯（Varanasi，古印度城市）的一個地方，有五百位獨覺居住，在另一個地方，又有五百位獨覺居住。當時這五百位獨覺，到了吃飯的時候，拿著缽前往散彈長者家乞食。這些獨覺對長者說：『你能夠在十二年中，供養我們五百位出家人飯食嗎？』長者回答說：『等我需要問一下管理倉庫的人。』長者就問管理倉庫的人說：『喂！可有足夠的糧食，能夠讓我和我的家眷，以及五百位出家人，十二年都足夠用嗎？』回答說：『有。』這時長者就邀請獨覺，十二年中供養他們飯食。吃完飯離開后，又有五百位獨覺來到長者家，告訴他說：『可能在十二年中施捨給我們五百位出家人餅食嗎？』長者說：『聖者！我已經供養過一次了，何必再來？』各位獨覺告訴長者說：『先前來的那些是另外一批，是後來者。』

【English Translation】 English version: During these twelve years within this territory, the heavens were extremely arid. The king of that Brahmadeśa (Brahmadeśa, country name) then beat the drum and proclaimed an order, saying: 'People in all the countries, universally inform them. Diviners have predicted that there will be no rain and extreme drought for the next twelve years. If you have enough food for twelve years, you may stay; if not, you may go to places where food is plentiful, and return to the territory when there is a good harvest.' At that time, there was a wealthy elder in the city named Santana (Santana, person's name), who was very rich, with many possessions, enjoyments, and various treasures, cattle, sheep, rice, and sugarcane, vast and abundant, like King Vaisravana (Vaisravana, a Buddhist guardian deity). However, after hearing the king's order, the elder commanded the person in charge of the storehouse, saying: 'Hey! Do you know if there is enough food in my storehouse for twelve years?' The storehouse keeper said: 'Yes.' The elder then settled down with his family. The rest of the people who did not have enough food all went to countries with good harvests. If a Buddha does not appear in the world, there will be a Pratyekabuddha (Pratyekabuddha, a solitary Buddha) in the human realm, who will have compassion for the poor. At that time, a Pratyekabuddha was in the wilderness forest, receiving offerings from people. Later, at one time, in one part of Varanasi (Varanasi, an ancient Indian city), there were five hundred Pratyekabuddhas residing, and in another part, there were another five hundred Pratyekabuddhas residing. At that time, these five hundred Pratyekabuddhas, at mealtime, went to the house of Elder Santana with their bowls to beg for food. These Pratyekabuddhas said to the elder: 'Can you provide food for five hundred monks for twelve years?' The elder replied: 'Wait, I need to ask the person in charge of the storehouse.' The elder then asked the person in charge of the storehouse, saying: 'Hey! Is there enough food for me and my family, as well as five hundred monks, to last for twelve years?' He replied: 'Yes.' At this time, the elder invited the Pratyekabuddhas to provide them with food for twelve years. After they finished eating and left, another five hundred Pratyekabuddhas came to the elder's house and said: 'Is it possible to give us five hundred monks bread for twelve years?' The elder said: 'Venerable ones! I have already made an offering once, why come again?' The Pratyekabuddhas told the elder: 'Those who came before are a different group, these are the ones who came later.'

我等適至。』答曰：『聖者！待我問知庫人。』長者告知庫人曰：『丈夫！我等所有眷屬及出家人，十二年中供給糧食足不？』答曰：『足。』其長者即請五百獨覺，並前五百，十二年中餅食供養。長者復問：『聖者！每日何時當食？』獨覺告曰：『我等常于日午時食。』是時長者即造一住處，每日依時請千獨覺就寺而食。然而長者問獨覺曰：『聖者！爾時饑儉，何當降雨？』答曰：『今可降雨。』長者復白言：『我之種子，今可種不？』答曰：『任意。』長者既蒙實告，所有一切並皆入出。時天帝釋觀見斯事，便作是念：『此人供養一千獨覺，施中最尊施中無過。其散彈長者，我須助成功德。』作是念已，帝釋天王應時乃降天雨，其種穀子變生瓠蘆。其農作之人來問獨覺：『聖者！我之種子生苗稼，並是瓠蘆，不審云何？』答曰：『汝但溉灌。』其人即去，依時溉灌，乃生花果，一一華果，大如瓠蘆或如大甕。其耕種人即以斯事復來啟白，聖者曰：『汝莫輒損，時至自開。』后時成熟，其果自劈。隨其種類之子，于中皆滿，饑儉自除，變為豐熟。處處人物皆悉來投婆羅痆斯，有遠避饑儉之者，卻來投此城中。於時長者，常以香美飲食供養千聖獨覺，說伽他曰：

「『聰明證悟心，　　身語亦寂靜；　　常施於斯

【現代漢語翻譯】現代漢語譯本『我們現在到了。』獨覺回答說：『聖者！請允許我詢問一下庫管。』長者告訴庫管說：『丈夫！我們所有的家眷和出家人，十二年內供給糧食足夠嗎？』庫管回答說：『足夠。』長者於是邀請五百位獨覺（Pratyekabuddha，獨自覺悟者），加上之前的五百位，十二年中用餅食供養他們。長者又問：『聖者！每天什麼時候應該用餐？』獨覺告訴他說：『我們通常在中午時用餐。』當時長者就建造了一處住所，每天按時邀請一千位獨覺到寺廟裡用餐。然而長者問獨覺說：『聖者！在饑荒年間，什麼時候會下雨？』獨覺回答說：『現在可以下雨。』長者又稟告說：『我的種子，現在可以播種嗎？』獨覺回答說：『可以隨意。』長者既然得到確實的告知，就把所有的東西都拿進拿出。當時帝釋天（Śakra，天神之王）看到這件事，就想：『這個人供養一千位獨覺，是佈施中最尊貴的，佈施中沒有超過他的。對於散彈長者（散彈，人名），我需要幫助他成功地積累功德。』這樣想著，帝釋天王當時就降下天雨，那些種穀的種子變成了葫蘆。那些耕作的人來問獨覺：『聖者！我的種子生出的苗稼，都是葫蘆，不知道是怎麼回事？』獨覺回答說：『你們只管澆灌。』那些人就離開了，按時澆灌，於是長出了花果，每一個花果，都大如葫蘆或者像大甕。那些耕種的人就把這件事又來稟告聖者說：『你們不要隨便損壞它們，時機到了自然會打開。』後來成熟的時候，那些果實自己裂開。隨著種類的不同，果實中都充滿了種子，饑荒自然消除，變成了豐收。到處的人都來投奔波羅奈斯（Varanasi，古印度城市名），有遠離饑荒的人，又來投奔這座城市。當時長者，常常用香美的飲食供養一千位聖獨覺，並說了伽陀（Gāthā，偈頌）說：『聰明證悟心，身語亦寂靜；常施於斯』

【English Translation】 English version 'We have arrived.' The Pratyekabuddha (Pratyekabuddha, a solitary enlightened one) replied: 'Holy one! Allow me to ask the storekeeper.' The elder told the storekeeper: 'Husband! Is the food supply sufficient for all our family members and renunciants for twelve years?' The storekeeper replied: 'It is sufficient.' The elder then invited five hundred Pratyekabuddhas (Pratyekabuddha, a solitary enlightened one), along with the previous five hundred, to offer them cakes for twelve years. The elder further asked: 'Holy one! At what time of day should we offer the meal?' The Pratyekabuddha told him: 'We usually eat at noon.' At that time, the elder built a dwelling and invited a thousand Pratyekabuddhas to the temple for meals every day at the appointed time. However, the elder asked the Pratyekabuddha: 'Holy one! During this famine, when will it rain?' The Pratyekabuddha replied: 'It can rain now.' The elder then reported: 'Can I sow my seeds now?' The Pratyekabuddha replied: 'As you wish.' Since the elder had received a truthful answer, he brought everything in and out. At that time, Śakra (Śakra, King of the Gods) saw this and thought: 'This person is offering food to a thousand Pratyekabuddhas, which is the most supreme of all offerings, and there is no offering greater than this. For the elder Scattered (Scattered, a personal name), I must help him to successfully accumulate merit.' Thinking this, Śakra, King of the Gods, immediately sent down heavenly rain, and the seeds of grain transformed into gourds. The farmers came to ask the Pratyekabuddha: 'Holy one! The seedlings that have sprouted from my seeds are all gourds; I don't know what is happening?' The Pratyekabuddha replied: 'Just keep watering them.' The people left and watered them regularly, and then flowers and fruits grew, each flower and fruit as large as a gourd or a large urn. The farmers then came again to report this to the holy one, saying: 'Do not damage them carelessly; they will open naturally when the time comes.' Later, when they were ripe, the fruits split open by themselves. According to their different kinds, they were all filled with seeds, and the famine naturally disappeared, turning into a bountiful harvest. People from everywhere came to Varanasi (Varanasi, name of an ancient Indian city), and those who had fled the famine came back to this city. At that time, the elder often offered fragrant and delicious food to a thousand holy Pratyekabuddhas, and recited the Gāthā (Gāthā, verse): 『Intelligent, enlightened mind, body and speech also still; Always give to this』

等，　　無漏應供者。　　神通兼變化，　　端嚴有名稱；　　無畏之人食，　　眷屬並身樂。　　施與應供人，　　具足持凈戒；　　所種安樂業，　　此世並來世。』」

根本說一切有部毗奈耶藥事卷第十四大正藏第 24 冊 No. 1448 根本說一切有部毗奈耶藥事

根本說一切有部毗奈耶藥事卷第十五

大唐三藏義凈奉　制譯

爾時佛告大王：「當於爾時，散彈長者於十二年饑儉亢旱供養千聖獨覺，於時帝釋助作功德，來降大雨者，大王！莫作異見，其散彈長者，即我身是。大王！我於過去，非唯以此佈施而證菩提。勿作異見，由我正信，善根積集善根功德因緣故，更修無量福業，而證無上菩提。」

攝頌曰：

馬王仙作證，　　蛇命鳥王恩，　鸚鵡尾提訶，　　龜蘇二商主。

佛言：「複次大王！我求無上菩提故，利益攝受一切有情。大王諦聽！于《中阿笈摩．僧祇得分藥叉經》中廣說。我于爾時，作一馬王，名婆羅訶，而為利益化諸有情。

「複次大王！我求無上菩提故，攝受利益有情之事。大王諦聽！乃至古昔，于婆羅痆斯，去城不遠有仙人住，心行慈愍悲念有情。去彼不遠有二農夫，耕墾種植遂共相爭，互為瞋斗遂即相打。

【現代漢語翻譯】現代漢語譯本『如無漏的應供者（Arhat，阿羅漢），具有神通和變化的能力，儀容端莊，名聲遠揚；他們食用無畏之人（指佈施者）的食物，眷屬和自身都感到快樂。佈施給這些應供之人，他們具足持守清凈的戒律；所種下的安樂之業，將在此世和來世都獲得果報。』

《根本說一切有部毗奈耶藥事》卷第十四大正藏第24冊 No. 1448 《根本說一切有部毗奈耶藥事》

《根本說一切有部毗奈耶藥事》卷第十五

大唐三藏義凈奉旨譯

爾時，佛告訴大王：『當於爾時，散彈長者在十二年饑荒乾旱期間供養千位聖獨覺（Pratyekabuddha，辟支佛），當時帝釋天（Indra，佛教的護法神）幫助他成就功德，降下大雨。大王！不要有其他的想法，那位散彈長者，就是我的前身。大王！我在過去，不僅僅因為這一個佈施而證得菩提（Bodhi，覺悟）。不要有其他的想法，由於我的正信，善根積聚，善根功德的因緣，我才得以修習無量的福業，從而證得無上菩提。』

攝頌說：

馬王仙人作證，蛇命鳥王的恩情，鸚鵡尾提訶，龜和兩位商主。

佛說：『再者，大王！我爲了求得無上菩提，利益和攝受一切有情（Sattva，眾生）。大王仔細聽！在《中阿笈摩．僧祇得分藥叉經》中有詳細的說明。我在那時，做一匹馬王，名叫婆羅訶（Balāha），爲了利益和化度各種有情。』

『再者，大王！我爲了求得無上菩提，攝受和利益有情的事情。大王仔細聽！乃至很久以前，在婆羅痆斯（Varanasi，古印度城市名），離城不遠的地方住著一位仙人，他內心充滿慈悲，憐憫有情。離他不遠的地方有兩位農夫，耕地種植，後來因為一些事情互相爭吵，互相嗔恨，最終互相毆打。

【English Translation】 English version 'Like the Arhat (無漏應供者, one who is worthy of offerings and free from outflows), who is without outflows, Possessing supernatural powers and transformations, With dignified appearance and renowned name; They eat the food of the fearless (referring to the donors), Their families and themselves experience happiness. Giving to these worthy recipients of offerings, Who are complete in upholding pure precepts; The deeds of happiness planted, Will bear fruit in this life and the next.'

The Fourteenth Volume of the Mūlasarvāstivāda-vinaya-vastu-karma Taisho Tripitaka Volume 24, No. 1448, Mūlasarvāstivāda-vinaya-vastu-karma

The Fifteenth Volume of the Mūlasarvāstivāda-vinaya-vastu-karma

Translated under Imperial Order by the Tripiṭaka Master Yijing of the Great Tang Dynasty

At that time, the Buddha told the Great King: 'At that time, the elder Saṃtāna offered alms to a thousand Pratyekabuddhas (獨覺, solitary Buddhas) during twelve years of famine and drought. At that time, Indra (帝釋, a deity in Buddhism) helped him accomplish merit and caused great rain to fall. Great King! Do not have other views; that elder Saṃtāna was none other than myself. Great King! In the past, I attained Bodhi (菩提, enlightenment) not only through this one act of giving. Do not have other views; it was due to my right faith, the accumulation of good roots, and the causes and conditions of the merit of good roots that I cultivated immeasurable meritorious deeds and attained unsurpassed Bodhi.'

The summary verse says:

The horse king and the immortal bear witness, the kindness of the serpent's life and the bird king, The parrot and Videha, the turtle and the two merchants.

The Buddha said: 'Furthermore, Great King! Because I sought unsurpassed Bodhi, I benefited and embraced all sentient beings (Sattva, 有情). Great King, listen carefully! It is extensively explained in the Madhyama-āgama, Saṃghī-division, Yaksha Sūtra. At that time, I was a horse king named Balāha (婆羅訶), and I transformed various sentient beings for their benefit.'

'Furthermore, Great King! I sought unsurpassed Bodhi, and I embraced and benefited sentient beings. Great King, listen carefully! Even in ancient times, in Varanasi (婆羅痆斯, an ancient Indian city), not far from the city, there lived an immortal who was compassionate and merciful towards sentient beings. Not far from him, there were two farmers who were cultivating and planting, and they quarreled with each other, became angry, and eventually fought each other.'

俱到仙所，並請為證，一人即往王邊，以事白王。王即告曰：『汝等相爭，何人證見？』白言：『大王！我等二人爭，是誰先過？』仙人答：『若依轉輪王法，我為作證；若行別法，我不為證。』王言：『如是。』仙人答曰：『此人瞋彼，彼人瞋此。彼既打此，此還打彼。』王言：『若如是者，二俱合罰。』仙人曰：『我先有言：「若依轉輪王法斷事，我以為證；汝若不依，我不為證。」』時王白言：『大仙！云何作轉輪王法而斷事耶？』仙人答曰：『大王！若轉輪王法，除無益事，令住有益。』其王告二人曰：『汝去！更勿如是。』」佛告大王：「爾時仙人以法作證者，勿作異見，即我身是。我於過去，雖作證見，依法為證，作真實證。由彼因緣，積集善根政信故，而證無上菩提。

「複次大王！又為求無上菩提故，攝受有情。菩薩爾時在不定聚，舍自身命，饒益一切有情。大王！乃往古昔，於一方處大叢林中，有師子王于中居止。復有五百商人經過險路，由語聲故，有大蟒蛇驚動睡覺，五百商人悉被蟒蛇圍繞。爾時商人甚大驚怕，發聲號叫求諸天神。其師子王聞此叫聲來至，乃見蟒蛇圍彼商人。去此不遠有少年象，爾時師子即往象邊告言：『此諸商人今被蟒蛇圍繞欲食，汝能捨命救彼商人耶？』其象答曰：

【現代漢語翻譯】現代漢語譯本：俱到仙人居住的地方，並請仙人為我們作證。其中一人就前往國王那裡，把事情告訴了國王。國王就說：『你們爭執，誰能證明？』那人回答說：『大王！我們二人爭論，是誰先過去的？』仙人回答說：『如果依照轉輪聖王的法律，我可以為你們作證；如果用其他的法律，我就不作證。』國王說：『好的。』仙人回答說：『這個人嗔恨那個人，那個人嗔恨這個人。那個人打了這個人，這個人也還擊打了那個人。』國王說：『如果這樣，那就應該兩人一起處罰。』仙人說：『我先前說過：「如果依照轉輪聖王的法律來判決事情，我就為你們作證；如果你們不依照，我就不作證。」』當時國王對仙人說：『大仙！怎樣用轉輪聖王的法律來判決事情呢？』仙人回答說：『大王！轉輪聖王的法律，是去除沒有益處的事情，讓人們安住在有益處的事情上。』國王告誡那兩個人說：『你們走吧！以後不要再這樣了。』」佛告訴國王說：「當時的仙人用法來作證，不要作其他的看法，那就是我的前身。我在過去，雖然作證，但都是依法作證，作真實的證言。由於那樣的因緣，積累善根和正直的信念，才證得了無上菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。「再次，大王！又爲了求得無上菩提的緣故，攝受有情（Sattvas，一切有情眾生）。菩薩（Bodhisattva，菩提薩埵）當時處在不定聚（不確定會解脫的眾生），捨棄自己的生命，饒益一切有情。大王！在很久以前，在一個地方的大叢林中，有一隻獅子王在那裡居住。又有五百個商人經過危險的道路，因為說話的聲音，驚動了一條正在睡覺的大蟒蛇，五百個商人全部被蟒蛇包圍。當時商人們非常害怕，大聲呼叫，祈求諸天神。獅子王聽到叫聲趕來，看見蟒蛇包圍著那些商人。離這裡不遠的地方有一隻年少的象，當時獅子就到象的身邊告訴它：『這些商人現在被蟒蛇包圍，蟒蛇想要吃掉他們，你能夠捨棄生命來救這些商人嗎？』那隻象回答說：

【English Translation】 English version: They all went to the place where the hermit lived and asked him to be their witness. One of them then went to the king and told him what had happened. The king said, 'You are arguing, who can testify to this?' The man replied, 'Your Majesty! We are arguing about who passed first.' The hermit replied, 'If it is according to the law of the Chakravarti King (universal monarch), I will be your witness; if you follow other laws, I will not be a witness.' The king said, 'Very well.' The hermit replied, 'This person is angry with that person, and that person is angry with this person. That person hit this person, and this person hit that person back.' The king said, 'If that is the case, then both should be punished together.' The hermit said, 'I said earlier: "If you judge the matter according to the law of the Chakravarti King, I will be your witness; if you do not follow it, I will not be your witness."' At that time, the king said to the hermit, 'Great hermit! How does one judge matters according to the law of the Chakravarti King?' The hermit replied, 'Your Majesty! The law of the Chakravarti King is to remove what is unbeneficial and to let people dwell in what is beneficial.' The king warned the two men, 'Go away! Do not do this again."' The Buddha told the king, 'Do not think differently about the hermit who testified according to the law at that time, that was my former self. In the past, although I testified, I testified according to the law, giving truthful testimony. Because of that cause and condition, accumulating good roots and upright faith, I attained Anuttarā-samyak-saṃbodhi (unsurpassed complete enlightenment).' 'Furthermore, Great King! Again, for the sake of seeking Anuttarā-samyak-saṃbodhi, the Bodhisattva (enlightenment being) embraced sentient beings (Sattvas, all living beings). At that time, the Bodhisattva was in the group of the uncertain (those whose liberation is not assured), sacrificing his own life to benefit all sentient beings. Great King! In the ancient past, in a large forest in one region, there lived a lion king. There were also five hundred merchants passing through a dangerous road, and because of the sound of their voices, a large sleeping serpent was disturbed, and all five hundred merchants were surrounded by the serpent. At that time, the merchants were very frightened and cried out, praying to the gods. The lion king heard the cries and came, and saw the serpent surrounding the merchants. Not far from there was a young elephant, and the lion then went to the elephant and said to it, 'These merchants are now surrounded by a serpent that wants to eat them. Can you sacrifice your life to save these merchants?' The elephant replied,

『欲遣如何？』師子答曰：『我須上汝頭上，後腳捉頭，以我雙爪打彼蛇腦。后之兩足入汝頭中，汝當必死；我打蛇腦，蛇當定死；其蛇口吐毒氣，我亦應死。』象曰：『且為利益拔濟多人，寧顧身命？』時師子王升象頭上，擲身打彼蟒蛇。師子按足，像便命過；打彼蟒蛇，蛇亦即死；由蛇毒氣，師子身亡。三個一時並皆舍報，諸商人等遂全身命。商人慾發，空中諸天告商人曰：『此師子王是賢劫菩薩，今為汝等舍自身命拔救諸人。汝等宜應供養菩薩，然後進發。』時諸商人即以種種供具供養師子王身，繞已而去。」佛告大王：「爾時師子王者，勿作異觀，即我身是。我于爾時在傍生趣，能救五百商人，舍自身命，害彼毒蛇。由我慈心攝受有情，功德因緣，積集善根，正信力故，而證無上菩提。

「複次大王！乃往古昔，於一方處有好叢林。然有菩薩在不定聚傍生之中作共命鳥，一身兩頭：一名達摩、二名阿達摩。是時達摩食好甘果，后時阿達摩便食毒果，兩俱悶亂，共相平論。一作邪愿：『愿我所生之處，常共汝為惡友，能為損害。』二者發願：『愿我生生之處，常行慈心，利益汝身。』」佛告大王：「于汝意云何？爾時名達摩者，即我身是。其名阿達摩者，即提婆達多是。我為慈悲心故，由彼因緣，積集善

【現代漢語翻譯】現代漢語譯本『你想怎麼做？』獅子回答說：『我需要跳到你的頭上，用後腳抓住你的頭，用我的雙爪擊打那條蛇的頭部。然後我的兩隻後腳會進入你的頭中，你一定會死；我擊打蛇的頭部，蛇必定會死；但是那蛇口中吐出的毒氣，我也應該會死。』象說：『爲了利益和救助更多的人，難道還顧惜自己的性命嗎？』當時獅子王跳到象的頭上，縱身擊打那條蟒蛇。獅子按住腳，像就死了；擊打那條蟒蛇，蛇也立刻死了；由於蛇的毒氣，獅子也死了。三個一時都捨棄了生命，眾商人等才得以保全性命。商人們正要出發，空中的諸天告訴商人們說：『這隻獅子王是賢劫菩薩（Bhadrakalpa Bodhisattva），現在爲了你們捨棄自己的生命，救拔你們。你們應該供養這位菩薩，然後出發。』當時眾商人就用各種供具供養獅子王的身軀，繞行之後才離去。」佛告訴大王說：「當時的獅子王，不要作其他的看法，就是我的前身。我在那時處於傍生道（Tiryagyoni），能夠救五百商人，捨棄自己的生命，殺死那條毒蛇。由於我慈悲心攝受有情，功德因緣，積集善根，正信的力量，而證得無上菩提（Anuttara-samyak-sambodhi）。

「再次，大王！在很久以前，在一個地方有一片茂密的叢林。那裡有一位菩薩在不定聚的傍生之中，做共命鳥（Jivajiva bird），一個身體兩個頭：一個名叫達摩（Dharma），一個名叫阿達摩（Adharma）。當時達摩吃好的甘甜的果實，後來阿達摩就吃有毒的果實，兩個都感到悶亂，共同商議。一個發了邪惡的願望：『愿我所出生的地方，常常和你成為惡友，能夠互相損害。』另一個發願：『愿我生生世世，常常行慈悲心，利益你的身體。』」佛告訴大王說：「你認為怎麼樣？當時名叫達摩的，就是我的前身。那個名叫阿達摩的，就是提婆達多（Devadatta）。我因為慈悲心的緣故，由於那樣的因緣，積集善

【English Translation】 English version 『What do you intend to do?』 The lion replied, 『I need to get on your head, hold your head with my hind feet, and strike the snake's brain with my claws. Then my two hind feet will enter your head, and you will surely die; I will strike the snake's brain, and the snake will certainly die; but the poisonous gas that the snake spits out, I should also die.』 The elephant said, 『Should we care for our own lives when we can benefit and save many people?』 At that time, the Lion King jumped onto the elephant's head and threw himself to strike the python. The lion pressed his feet down, and the elephant died; striking the python, the snake also died immediately; due to the snake's poisonous gas, the lion also died. All three gave up their lives at the same time, and the merchants were able to save their lives. As the merchants were about to depart, the devas (gods) in the sky told the merchants, 『This Lion King is a Bodhisattva (Bhadrakalpa Bodhisattva) of the Auspicious Aeon, and now he has given up his life for you to save you. You should make offerings to this Bodhisattva before you depart.』 At that time, the merchants used various offerings to worship the Lion King's body, circumambulated it, and then left.』 The Buddha told the Great King, 『Do not view the Lion King of that time as different, it was my former self. At that time, I was in the animal realm (Tiryagyoni), able to save five hundred merchants, giving up my life to kill that poisonous snake. Because of my compassionate mind embracing sentient beings, the causes and conditions of merit, accumulating good roots, and the power of right faith, I attained Anuttara-samyak-sambodhi (Unexcelled Perfect Enlightenment).』

『Furthermore, Great King! In the ancient past, in one place there was a good forest. There was a Bodhisattva among the uncertain group of animals, acting as a Jivajiva bird (bird with a shared life), one body with two heads: one named Dharma (righteousness), and the other named Adharma (unrighteousness). At that time, Dharma ate good sweet fruits, and later Adharma ate poisonous fruits, and both felt confused and disturbed, and they discussed it together. One made an evil vow: 『May I, wherever I am born, always be an evil friend with you, able to harm each other.』 The other made a vow: 『May I, in every life, always practice compassion and benefit your body.』' The Buddha told the Great King, 『What do you think? The one named Dharma at that time was my former self. The one named Adharma was Devadatta (Devadatta). Because of my compassionate heart, due to those causes and conditions, accumulating good

根故，而證無上菩提。

「複次大王！乃往古昔，於一方處有好流池。菩薩爾時于不定聚作其鳥身，於五百鳥中而為鳥王。其中有一老鳥，不能遠求食飲，常食小鳥及諸鳥卵，徐劣而行，既食飽已一足而立。時諸小鳥，常被食啖，心大愁苦，共詣王邊，作鳥語聲，白言：『鳥王！具說如前，愁悲苦惱。』鳥王即為尋訪斯事，是誰食啖諸鳥子等？菩薩雖在惡趣心常無異，如是訪察，乃見老鳥詐劣徐行，在池岸邊翹足而立。於時鳥王菩薩即便覺知是損害之者，而說頌曰：

「『食啖諸鳥卵，　　並余小鳥等；　　翹足一腳立，　　猶如持戒者。　　徐徐而縮腳，　　微劣詐言談；　　曲項嬌為斯，　　必是多奸詐。』

「爾時老鳥便作是念：『今者鳥王既察知我，我今歸依。』鳥王告曰：『汝可設計，勿令諸鳥知汝怨事。』老鳥聞已速即逃去。於時眾鳥安隱無憂。」佛告大王：「爾時鳥王者，莫作異見，即我身是。我為鳥王之時，由能慈攝一切有情。由彼因緣，積集善根正見力故，證得無上正等菩提。

「複次大王！乃往古昔，於一方所叢林之中，菩薩爾時在不定聚作鸚鵡鳥，常解人語。然于彼時，婆羅痆斯有王名曰梵德，正紹王位，以法化世。而有一鳥欲害鸚鵡，鸚鵡飛投大王手中，告言：

【現代漢語翻譯】現代漢語譯本：因為這個根本原因，而證得了無上菩提（supreme enlightenment）。

『再者，大王！在很久以前，某個地方有一個水池。菩薩那時還在不定聚（those who are not assured of enlightenment）中，化作鳥身，是五百隻鳥的鳥王。其中有一隻老鳥，不能到遠處尋找食物，經常吃小鳥和鳥蛋，慢慢地裝作虛弱的樣子行走，吃飽后就單腳站立。當時，許多小鳥經常被它吃掉，心中非常愁苦，一起到鳥王那裡，用鳥的語言說：『鳥王！我們已經如實稟告了，我們愁苦悲傷。』鳥王就去尋找這件事，是誰在吃小鳥和鳥蛋？菩薩雖然身在惡趣（evil realms），但心始終沒有改變，這樣訪查，就看到老鳥假裝虛弱，慢慢地在池邊行走，單腳站立。當時鳥王菩薩立刻覺察到它是傷害者，於是說了這首偈頌：

『吃掉各種鳥卵，以及其他小鳥；單腳翹立，好像持戒者。慢慢地縮著腳，虛弱地假裝說話；歪著脖子裝可愛，必定是奸詐之徒。』

當時老鳥就想：『現在鳥王已經察覺了我，我如今歸順他。』鳥王告訴它說：『你可以想個辦法，不要讓其他鳥知道你做的壞事。』老鳥聽了，立刻逃走了。當時眾鳥得以安穩無憂。』佛告訴大王：『當時的鳥王，不要作其他想法，就是我的前身。我作為鳥王的時候，能夠慈悲地攝受一切有情（sentient beings）。因為這個因緣，積累了善根和正見的力量，證得了無上正等菩提（unsurpassed, perfect enlightenment）。』

『再者，大王！在很久以前，某個地方的叢林中，菩薩那時還在不定聚中，化作鸚鵡鳥，經常能聽懂人說話。當時，在波羅奈斯（Varanasi）有一個國王，名叫梵德（Brahmadatta），正式繼承王位，用正法教化世人。有一隻鳥想要加害鸚鵡，鸚鵡就飛到大王的手中，告訴他說：

【English Translation】 English version: Because of this fundamental cause, he attained Anuttara-Samyak-Sambodhi (supreme enlightenment).

『Furthermore, Great King! In the ancient past, in a certain place, there was a beautiful pond. At that time, the Bodhisattva, still among the Aniyata-Rashi (those who are not assured of enlightenment), took the form of a bird, and was the king of five hundred birds. Among them was an old bird, unable to seek food and drink from afar, who often ate small birds and their eggs, slowly and feebly walking about, and standing on one leg after eating his fill. At that time, many small birds were often eaten by him, and their hearts were filled with sorrow. Together, they went to the bird king and, in the language of birds, reported: 『Bird King! We have told you everything as it is, our sorrow and suffering.』 The bird king then sought to find out who was eating the small birds and their eggs. Although the Bodhisattva was in an evil realm, his heart remained unchanged. Investigating in this way, he saw the old bird feigning weakness, slowly walking by the pond, standing on one leg. At that time, the bird king Bodhisattva immediately realized that he was the one causing harm, and spoke this verse:

『Eating the eggs of various birds, and other small birds; standing on one leg, as if observing precepts. Slowly retracting his leg, feebly feigning speech; tilting his head, pretending to be cute, he must be full of deceit.』

At that time, the old bird thought: 『Now that the bird king has noticed me, I will now take refuge in him.』 The bird king told him: 『You must devise a plan so that the other birds do not know of your misdeeds.』 Upon hearing this, the old bird immediately fled. At that time, the birds were safe and without worry.』 The Buddha told the Great King: 『Do not think of the bird king of that time as someone else, it was my past self. When I was the bird king, I was able to compassionately embrace all sentient beings. Because of this cause, I accumulated roots of goodness and the power of right view, and attained Anuttara-Samyak-Sambodhi (unsurpassed, perfect enlightenment).』

『Furthermore, Great King! In the ancient past, in a forest in a certain place, the Bodhisattva, still among the Aniyata-Rashi, took the form of a parrot, who often understood human speech. At that time, in Varanasi, there was a king named Brahmadatta, who formally ascended the throne and ruled the world with Dharma. There was a bird who wanted to harm the parrot, and the parrot flew into the Great King's hand and told him:

『大王！莫非法化世。』時王見鳥來投手中，心生憐念，即于鸚鵡邊而受五戒，以法化世，敕群臣曰：『今於一切鳥獸，以無畏施。』」佛告大王：「莫作異見。爾時鸚鵡，解為人語者，見善根故，而證無上菩提。

「複次大王！乃往古昔，于婆羅痆斯有梵德王，正紹王位。去此不遠，有尾提訶國起逆，其梵德王常欲伐彼不臣。其梵德王兵眾強盛，其尾提訶國雖兵馬驅勝，而常心行慈悲于梵德王。其梵德王貪愛其國，興舉四兵往擊尾提訶國。其王聞梵德王四兵欲來，即令掃灑城邑無諸瓦石，懸繒幡花，辨諸飲食。又敕諸臣等，令城內人民出城預前二十五里，香花迎接，復作百種言詞，讚美王德。其梵德王聞此事已，瞋心乃息，便作是念：『既逆善言，不相違逆，今可回軍。』時尾提訶國群臣等贊梵德王曰：『愿王過國，所有軍眾，廣陳設會。』尾提訶王說伽他曰：

「『大王受懺摩，　　我當親奉敬；　　諸事隨王作，　　幸賜為親友。』

「爾時梵德王復以伽他答曰：

「『由忍得解脫，　　瞋心寂無起；　　為一切能故，　　能勝一切人。』

「爾時二王共為和合，其梵德王即歸本國，尾提訶國一切人民皆悉無畏。」佛告大王：「爾時尾提國王者，莫作異見，即我身是。我為調伏其心

【現代漢語翻譯】現代漢語譯本『大王！不要用非法的手段來治理國家。』當時國王看見一隻鸚鵡飛來投入他的手中，心中生起憐憫之情，就在鸚鵡身邊受了五戒，用正法來教化世人，告誡群臣說：『從今以後，對於一切鳥獸，都要給予無畏的施捨。』」佛陀告訴國王說：「不要產生其他的想法。當時的鸚鵡，能夠理解人的語言，是因為過去種下的善根，而證得了無上的菩提。

「再次，大王！在很久以前，在婆羅痆斯（Bārāṇasī）有一個梵德王（Brahmadatta），正式繼承了王位。離這裡不遠的地方，有一個尾提訶國（Videha）發生了叛亂，梵德王一直想要攻打這個不臣服的國家。梵德王的軍隊非常強大，而尾提訶國雖然兵馬也很精良，但常常以慈悲之心對待梵德王。梵德王貪圖尾提訶國的土地，興兵四路攻打尾提訶國。尾提訶國王聽說梵德王的軍隊將要來臨，就命令清掃城邑，清除瓦礫石頭，懸掛綵帶幡旗，準備各種飲食。又命令各位大臣，讓城內的百姓到城外二十五里處，用香花迎接，並且創作各種讚美梵德王功德的言辭。梵德王聽到這些事情后，憤怒的心情就平息了，於是心想：『他們既然用善良的言語來表示順從，沒有違逆的意思，現在可以撤軍了。』當時尾提訶國的群臣等讚美梵德王說：『希望大王能夠進入我們的國家，所有的軍隊，我們都會廣設盛大的宴會來招待。』尾提訶王說了這樣一段偈語：

『大王接受我們的懺悔，我應當親自侍奉您；所有的事情都按照大王的意思來做，希望您能賜予我們做親友的機會。』

「當時梵德王也用偈語回答說：

『因為忍耐才能得到解脫，憤怒的心才能寂靜不起；爲了能夠做到一切，才能戰勝所有的人。』

「當時兩位國王共同達成了和解，梵德王就回到了自己的國家，尾提訶國的所有人民都得到了安寧。」佛陀告訴國王說：「當時的尾提訶國王，不要產生其他的想法，就是我的前身。我爲了調伏他的心

【English Translation】 English version 『Great King! Do not govern the world with unlawful means.』 At that time, the king saw a parrot fly into his hand, and compassion arose in his heart. He then received the five precepts beside the parrot, and used the Dharma to transform the world, instructing his ministers: 『From now on, to all birds and beasts, we shall give the gift of fearlessness.』" The Buddha told the Great King: 「Do not have different views. At that time, the parrot, who could understand human speech, attained unsurpassed Bodhi because of the good roots he had planted.

「Furthermore, Great King! In the ancient past, in Bārāṇasī (婆羅痆斯), there was King Brahmadatta (梵德王), who formally ascended the throne. Not far from there, the country of Videha (尾提訶國) rebelled, and King Brahmadatta always wanted to attack this unsubmissive country. King Brahmadatta's army was strong and prosperous, and although the country of Videha's army was also well-equipped, they always treated King Brahmadatta with compassion. King Brahmadatta, greedy for the land of Videha, raised four armies to attack Videha. When the king of Videha heard that King Brahmadatta's four armies were about to arrive, he ordered the city to be swept clean of tiles and stones, and to hang banners and flowers, and to prepare various foods. He also ordered the ministers to have the people of the city go twenty-five miles outside the city to greet them with incense and flowers, and to create hundreds of words to praise the virtues of the king. When King Brahmadatta heard of this, his anger subsided, and he thought: 『Since they are obedient with good words and do not disobey, I can now withdraw my troops.』 At that time, the ministers of Videha praised King Brahmadatta, saying: 『May the king pass through our country, and all the armies, we will set up grand banquets to entertain.』 The King of Videha spoke this gatha (verse):

『Great King, accept our repentance, I shall personally serve you with respect; All matters shall be done according to the king's wishes, May you grant us the opportunity to be your friends.』

「At that time, King Brahmadatta replied with a gatha:

『Through patience, one attains liberation, The mind of anger becomes still and does not arise; In order to be able to do everything, One can conquer all people.』

「At that time, the two kings came to an agreement, and King Brahmadatta returned to his own country, and all the people of Videha were at peace.」 The Buddha told the Great King: 「Do not have different views about the king of Videha at that time, it was my former self. I was there to subdue his mind.

，由彼積集正信善根故，而證無上菩提。

「複次大王！乃往古昔，菩薩爾時在不定聚，于大海中作一龜王。復於後時，有五百商人乘船入海，乃被海獸打破船舶。其龜取五百商人置於背上，渡出海中。爾時商人皆悉安隱，全其身命。」佛告大王：「然于彼時大龜王者，莫作異見，即我身是，為由慈攝有情，由彼因緣，正信積集善根故，而證無上菩提。

「複次大王！乃往古昔，時毗提訶國有五百群臣。其中有二兄弟，最為大臣：兄名蘇斯那、弟名斯那。其名斯那者，心常好覓人過，無利益心。其蘇斯那者，於一切時常行利益。為由蘇斯那常行利益故，其斯那既無利益，惱亂人民，城中眾俱來白王，說彼所作無利益事。其王即令擯出境外，便往婆羅痆斯城，事梵德王。後於異時，其蘇斯那聞弟被擯出境，在婆羅痆斯梵德王所以為臣佐，即白毗提訶王言：『今欲往彼婆羅痆斯看弟，作其和順之事。』城中人眾皆生怪愕：『其弟常于兄處作無益事。其弟王擯出國境，此兄尚于弟處能行饒益，共為和可。』」佛告大王：「莫作異見，于彼時中，名蘇斯那大臣者，即我身是，常為利益有情。由彼因緣，正信積集善根故，而證無上菩提。

「複次大王！乃往古昔於一方所，有一大城。其城中有二商人居止，將

【現代漢語翻譯】現代漢語譯本：由於他們積累了正確的信仰和善根，因此證得了無上菩提。

『再者，大王！在很久以前，菩薩那時還處於不定聚（指修行程度不確定的階段），在大海中做一隻龜王。後來，有五百個商人乘船入海，被海里的野獸擊破了船隻。這隻龜將五百個商人放在背上，渡出了大海。當時商人們都平安無事，保全了性命。』佛告訴大王：『當時的那個大龜王，不要看作是別人，就是我的前身。因為慈悲攝受眾生，由於這個因緣，正確的信仰積累了善根，因此證得了無上菩提。』

『再者，大王！在很久以前，毗提訶國（Videha）有五百個大臣。其中有兩兄弟，是最大的大臣：哥哥名叫蘇斯那（Susna），弟弟名叫斯那（Sna）。這個名叫斯那的人，心裡常常喜歡尋找別人的過錯，沒有利益他人的心。這個蘇斯那，在任何時候都常常做利益他人的事情。因為蘇斯那常常做利益他人的事情，這個斯那既不能利益他人，又擾亂百姓，城中的百姓都來告訴國王，說他所做的沒有利益的事情。國王就下令將他驅逐到國外，他就去了波羅奈斯城（Varanasi），侍奉梵德王（Brahmadatta）。後來在其他時候，這個蘇斯那聽說弟弟被驅逐出國境，在波羅奈斯梵德王那裡做臣子，就告訴毗提訶國王說：『現在我想去波羅奈斯看望弟弟，做一些使他和睦的事情。』城中的人們都感到奇怪：『這個弟弟常常在哥哥那裡做沒有益處的事情。這個弟弟被國王驅逐出國境，這個哥哥還能夠在弟弟那裡做饒益的事情，共同使他和好。』』佛告訴大王：『不要看作是別人，在那個時候，名叫蘇斯那的大臣，就是我的前身，常常爲了利益眾生。由於這個因緣，正確的信仰積累了善根，因此證得了無上菩提。』

『再者，大王！在很久以前，在一個地方，有一座大城。這座城中有兩個商人居住，將

【English Translation】 English version: Because of their accumulating right faith and roots of goodness, they attained Anuttara-Samyak-Sambodhi (unsurpassed complete enlightenment).

『Furthermore, Great King! In the ancient past, the Bodhisattva (enlightenment being) was then in the state of uncertainty, acting as a turtle king in the great ocean. Later, five hundred merchants entered the sea by boat, and their ships were destroyed by sea creatures. The turtle took the five hundred merchants and placed them on its back, carrying them out of the sea. At that time, all the merchants were safe and sound, preserving their lives.』 The Buddha told the Great King: 『Do not see that great turtle king of that time as someone else, it was my own body. Because of compassionately embracing sentient beings, due to that cause, right faith accumulated roots of goodness, and therefore I attained Anuttara-Samyak-Sambodhi.』

『Furthermore, Great King! In the ancient past, in the country of Videha (name of a kingdom), there were five hundred ministers. Among them were two brothers, who were the greatest ministers: the elder brother was named Susna (name of a person), and the younger brother was named Sna (name of a person). The one named Sna, his mind always liked to find fault with others, without any intention to benefit others. The one named Susna, at all times, always performed beneficial deeds. Because Susna always performed beneficial deeds, and Sna could neither benefit others nor disturb the people, the people in the city all came to tell the king, saying that what he did was of no benefit. The king then ordered him to be banished from the country, and he went to the city of Varanasi (name of a city), serving King Brahmadatta (name of a king). Later, at another time, Susna heard that his younger brother had been banished from the country and was serving as a minister under King Brahmadatta in Varanasi, and he told King Videha, 『Now I want to go to Varanasi to see my younger brother, to do things that will bring harmony.』 The people in the city were all astonished: 『This younger brother often did things that were of no benefit to the elder brother. This younger brother was banished from the country by the king, yet this elder brother is still able to do beneficial things for the younger brother, to jointly make them harmonious.』' The Buddha told the Great King: 『Do not see it as someone else, at that time, the minister named Susna was my own body, always for the benefit of sentient beings. Due to that cause, right faith accumulated roots of goodness, and therefore I attained Anuttara-Samyak-Sambodhi.』

『Furthermore, Great King! In the ancient past, in one place, there was a large city. In this city, there lived two merchants, who were about to

五百乘車載其寶貨，行至曠野險路，具如《中阿笈摩》說。其一商人，已被藥叉啖食。第二商主，平安得出曠野之中。」佛告大王：「其第二商主，平安得出曠野之險者，莫作異觀，即我身是。為慈攝有情，由彼因緣，正信積集善根故，而證無上菩提。

「複次大王！乃往古昔，於一方所叢林之中，多饒河澗，花果滋茂。爾時菩薩在不定聚，作六牙象王，在其林內。其象王妻名曰拔陀，于母象中為最尊貴。是時象王出羣，在於閑僻之處，有別雌象，端正悅意，詣象王處，共為私竊。既為夫婦，甚加憐愛，行住相隨，意不相離，心相繫著。時拔陀母象，便生嫉妒，即自思念：『作何方計，便我當得殺六牙象王並彼母象？』正住思惟，心大嫉妒，無計可得，遂便發願：『愿我生生之處，能害二人。』作是愿已，于山頂上投身而下，便即命終，生毗提國大夫人腹，而處其胎。十月滿已誕生一女，眾相具足，漸漸長大，嫁與鄰國梵德大王為第一夫人。由彼宿業，於六牙象等生大瞋恨，然而夫人有宿命智，即白梵德王言：『于彼方所，有六牙大象，我今要此象牙，愿王令取。』於時王敕諸城所有獵師皆悉喚集，令取六牙大象。獵師集已，告曰：『汝等往取象牙將來。』時諸獵師，王既敕已，依命即去。其獵師大將告獵人曰

【現代漢語翻譯】現代漢語譯本：五百輛車裝載著寶物，行走在空曠荒野的險峻道路上，具體情況如同《中阿笈摩經》所說。其中一位商人，已經被藥叉（Yaksa，一種鬼神）吞食。第二位商隊首領，平安地走出了曠野之中。」佛告訴國王說：「那位第二位商隊首領，平安地走出了曠野之險境的人，不要作其他的看法，就是我的前身。爲了慈悲攝受有情眾生，由於那樣的因緣，正信逐漸積累善根的緣故，而證得了無上菩提（Anuttara-Boddhi，無上智慧）。

『複次，大王！』在很久很久以前，在一個地方的叢林之中，有很多的河流山澗，花朵果實茂盛繁榮。當時菩薩（Bodhisattva，指發心成就佛果的人）還處於不定聚（不確定何時成佛的狀態），做六牙象王（擁有六根象牙的象王），在那片叢林里生活。那象王的妻子名叫拔陀（Baddha），在母象中最為尊貴。當時象王離開象群，在一個僻靜的地方，有一隻其他的母象，長得端正美麗，讓象王感到愉悅，來到象王那裡，與象王私通。他們成爲了夫妻之後，像王對她非常憐愛，行動起居都相隨在一起，心意不願分離，彼此心心相印。當時拔陀母象，便產生了嫉妒之心，就自己思量：『用什麼方法，才能讓我能夠殺死六牙象王和那隻母象呢？』她正在思考的時候，心中充滿了嫉妒，卻想不出什麼辦法，於是就發願說：『愿我生生世世，都能夠加害這兩個人。』發了這個愿之後，就在山頂上縱身跳下，立刻就死了，投胎轉世到毗提（Videha）國的大夫人腹中，並在那裡孕育。十個月期滿後生下了一個女兒，容貌端莊，漸漸長大，嫁給了鄰國梵德（Brahmadatta）大王，成爲了第一夫人。由於她前世的業力，對六牙象等產生了極大的瞋恨，然而這位夫人具有宿命通（能夠回憶前世的能力），就對梵德王說：『在那片地方，有一隻六牙大象，我現在想要得到這隻象的象牙，希望大王下令去取。』當時國王命令所有城裡的獵師都召集起來，讓他們去取六牙大象。獵師們聚集完畢后，國王告訴他們說：『你們去把象牙取來。』當時各位獵師，在國王下令之後，就遵照命令出發了。獵師的首領告訴獵人們說：

【English Translation】 English version: 'Five hundred carts were loaded with treasures, traveling on a perilous road through a desolate wilderness, as described in the Madhyama Agama Sutra. One of the merchants had already been devoured by a Yaksha (a type of spirit). The second merchant leader safely emerged from the wilderness.' The Buddha told the King, 'That second merchant leader, who safely emerged from the perils of the wilderness, do not view him as different, he is my former self. For the sake of compassionately embracing sentient beings, due to that cause, through the accumulation of right faith and good roots, I attained Anuttara-Boddhi (unsurpassed enlightenment).'

'Furthermore, Great King!' In the ancient past, in a certain place within a dense forest, there were many rivers and streams, and flowers and fruits flourished. At that time, the Bodhisattva (one who aspires to achieve Buddhahood) was in a state of uncertainty (regarding when he would achieve Buddhahood), acting as the Six-Tusked Elephant King (an elephant king with six tusks), living within that forest. The elephant king's wife was named Baddha, and she was the most noble among the female elephants. At that time, the elephant king left the herd and went to a secluded place, where there was another female elephant, who was upright, beautiful, and pleasing. She went to the elephant king, and they engaged in a secret affair. After they became a couple, the elephant king showed her great affection, and they stayed together in their movements and dwellings, their minds inseparable, their hearts connected. At that time, the female elephant Baddha became jealous and thought to herself, 'What plan can I devise to kill the Six-Tusked Elephant King and that female elephant?' As she pondered, her heart filled with jealousy, and unable to find a plan, she made a vow, 'May I, in every life, be able to harm these two.' After making this vow, she threw herself down from the top of a mountain and immediately died, and was reborn in the womb of the Great Queen of the Videha kingdom, and remained there in the womb. After ten months, she gave birth to a daughter, who was endowed with all the auspicious marks, and gradually grew up. She married King Brahmadatta of the neighboring kingdom and became his first queen. Due to her past karma, she harbored great hatred towards the Six-Tusked Elephant and others. However, the queen possessed the ability to remember her past lives, and she said to King Brahmadatta, 'In that place, there is a Six-Tusked Elephant. I now desire to have its tusks. May the King order them to be taken.' At that time, the King ordered all the hunters in the city to be gathered and commanded them to take the Six-Tusked Elephant. After the hunters had gathered, the King told them, 'Go and bring back the tusks.' At that time, the hunters, having been ordered by the King, immediately departed according to his command. The leader of the hunters said to the hunters:

：『汝等並散，各歸本業，我獨自往取其象牙。』是時大將即取祭祀之物，並著衣甲毒箭等物，造詣方所。見彼象王並及母象，二俱別住于閑靜處，各離象群而住，見已遠至遙望。爾時獵師身被忍服，覆其弓箭，所有衣甲藏在草中，欲為殺害。爾時母象遙見獵師，即告夫曰：『我等速向余處，今有人來欲殺我等。』象王曰：『其人作何形貌？』答曰：『身被忍衣，外現慈相。』『若如是者，當須無畏。在袈裟中，無不善事。此之幢相覆蓋之人，心住慈悲，當須無怖，勿生疑惑。如月無熱，斯人亦如是。』於時母象及以象王，並無疑惑，隨意遊行。爾時獵師既得其便，即放毒箭，射彼象王，中於要處。母象告曰：『如何乃言著袈裟人無有害心？』爾時象王以頌答曰：

「『心非生過患，　　亦非衣所作；　　此過由煩惱，　　由心離慈愍。　　如金裹銅葉，　　入火銅性現；　　患人雖不了，　　智者善能知。　　弓箭人俱毒，　　咸由彼為惡；　　袈裟本寂靜，　　皆悉由心作。』

「爾時母象心生瞋恚，告其夫曰：

「『我不違君語，　　如君今所說；　　我欲碎斯人，　　節節令其斷。』

「是時象王聞此語已，生如是念：『作何醫療此煩惱事？若是菩薩婦起怨害心者，此不應也。

【現代漢語翻譯】現代漢語譯本：『你們都散開，各自回到自己的行業，我獨自前去取象牙。』當時，大將就拿了祭祀用的物品，穿上鎧甲，帶著毒箭等物，前往那個地方。他看見象王和母象，它們都獨自住在安靜的地方，遠離象群而居，看見后遠遠地觀望。這時，獵人身穿偽裝的衣服，遮蓋住弓箭，把所有的鎧甲藏在草叢中，想要殺害它們。當時，母象遠遠地看見獵人，就告訴象王說：『我們快點到別的地方去，現在有人來想要殺害我們。』象王說：『那個人是什麼樣子的？』母象回答說：『身上穿著偽裝的衣服，外表顯現出慈祥的樣子。』象王說：『如果像你說的這樣，就應該不用害怕。在袈裟中，沒有不好的事情。被這種幢相覆蓋的人，心中懷有慈悲，應該不用害怕，不要產生疑惑。就像月亮沒有熱度一樣，這個人也是這樣。』當時，母象和象王，都沒有疑惑，隨意走動。這時，獵人找到了機會，就放出毒箭，射中象王，射中了要害。母象責備說：『為什麼你說穿著袈裟的人沒有害人之心？』當時象王用偈頌回答說：『心不是產生禍患的原因，也不是衣服造成的；這些過錯是由煩惱引起的，由心中缺乏慈悲引起的。就像用金子包裹銅葉，放入火中銅的本性就會顯現；有煩惱的人雖然不明白，但有智慧的人卻能清楚地知道。弓箭和人都帶有毒性，都是因為他們作惡；袈裟本來是寂靜的，一切都是由心造成的。』當時母象心中生起嗔恨，告訴它的丈夫說：『我不違背您的話，就像您現在所說的；我想要把這個人打碎，讓他節節斷裂。』當時象王聽到這些話后，心中生起這樣的念頭：『用什麼方法來醫治這種煩惱的事情呢？如果菩薩的妻子生起怨恨和傷害的心，這是不應該的。』

【English Translation】 English version: 'You all disperse, each return to your own occupation, I will go alone to take the ivory.' At that time, the general took the sacrificial items, put on armor, and took poison arrows and other things, and went to that place. He saw the elephant king and the mother elephant, both living alone in a quiet place, away from the elephant herd, and watched from a distance. At this time, the hunter was wearing camouflage clothing, covering his bow and arrows, hiding all his armor in the grass, wanting to kill them. At that time, the mother elephant saw the hunter from afar and told the elephant king: 'Let's quickly go to another place, now someone is coming to kill us.' The elephant king said: 'What does that person look like?' The mother elephant replied: 'He is wearing camouflage clothing, outwardly showing a compassionate appearance.' The elephant king said: 'If it is as you say, then there is no need to be afraid. In the kasaya (袈裟, monk's robe), there is nothing bad. The person covered by this banner-like appearance has compassion in his heart, there should be no fear, do not have doubts. Just as the moon has no heat, this person is also like that.' At that time, the mother elephant and the elephant king had no doubts and walked around freely. At this time, the hunter found an opportunity and released a poison arrow, shooting the elephant king, hitting a vital spot. The mother elephant rebuked: 'Why did you say that people wearing kasaya have no harmful intentions?' At that time, the elephant king replied with a verse: 'The mind is not the cause of suffering, nor is it caused by clothing; These faults are caused by afflictions, caused by a lack of compassion in the heart. Just like wrapping copper leaves in gold, the nature of copper will appear when put into the fire; Although afflicted people do not understand, wise people can clearly know. The bow, arrows, and people are all poisonous, all because they do evil; The kasaya is originally peaceful, everything is made by the mind.' At that time, the mother elephant became angry and told her husband: 'I do not disobey your words, just as you are saying now; I want to crush this person, making him break into pieces.' At that time, the elephant king heard these words and thought to himself: 'What method can be used to cure this affliction? If the wife of a Bodhisattva (菩薩, enlightened being) develops resentment and harmful intentions, this is not appropriate.'

』說伽他曰：

「『如被多鬼所著心，　　見醫即作非供養；　　醫人見彼常非恨，　　應生如是歡喜心。』

「爾時母象聞其菩薩象王所說，默然而住。時諸群像詣象王處，便作是念：『勿此母象損害獵師。』若菩薩在傍生趣中，常行菩薩行。是時象王往獵師邊，以人言音告獵師曰：『汝莫怪畏。』恐損獵師，像王以鼻繞取獵師，抱在胸前，又令母象別向余處，然後告曰：『丈夫！母像已去。汝若須我身上物者，任意取之。』是時獵師心極怪愕：『此乃是人，我非人也。我是人中象，汝是象中人。汝在傍生，有是情智？我居人類，反無斯慧。』悲啼泣淚。菩薩問曰：『為何啼泣？』獵師答曰：『汝已損我。』時象王聞已，作是思惟：『我現相救，不曾有損。』復更思惟：『不是雌象而來損耶？』又問獵師曰：『誰損汝耶？』獵師答曰：『象王！汝身有無量功德，無辜加害，即是損我。汝身被箭所傷，可有治療。我心被射，愚癡無智，難可療治。』而說頌曰：

「『我今觀察象王行，　　功德廣大猶如海；　　起害之人猶發慈，　　此之菩薩心難得。　　假說我今身是人，　　了無如是真智覺；　　但有如斯瞋害毒，　　身空無有少功德。　　莊嚴形貌似人身，　　不如生在傍生趣；　　汝在

【現代漢語翻譯】現代漢語譯本：世尊宣說偈頌道：『如同被眾多鬼怪附身的人，見到醫生反而做出不恭敬的舉動；醫生見到他們，通常不會怨恨，應該生起這樣的歡喜心。』當時，母象聽到菩薩象王所說的話，默默地停留在那裡。這時，眾象來到象王處，心想：『不要讓這母象傷害獵人。』即使菩薩身處畜生道中，也常常行菩薩行。這時，像王走到獵人身邊，用人類的語言告訴獵人說：『你不要害怕。』象王恐怕獵人受到傷害，便用鼻子捲起獵人，抱在胸前，又讓母象轉向其他地方，然後告訴獵人說：『丈夫！母像已經離開了。你如果需要我身上的東西，可以隨意取用。』這時，獵人心生極大的驚訝：『這才是人啊，我簡直不是人。我是人中的畜生，你是畜生中的人。你在畜生道中，竟然有這樣的情義和智慧？我身居人類，反而沒有這樣的智慧。』於是悲傷地哭泣流淚。菩薩問道：『你為何哭泣？』獵人回答說：『你已經傷害了我。』當時，像王聽到后，心想：『我明明是來救他的，不曾有傷害啊。』又進一步思索：『難道是雌象來傷害了他嗎？』又問獵人說：『是誰傷害了你？』獵人回答說：『象王！你自身有無量的功德，卻無緣無故地加害於我，這就是傷害我。你身體被箭所傷，還可以治療。我心被射傷，愚癡沒有智慧，難以治療。』於是說了下面的偈頌：『我如今觀察象王的所作所為，他的功德廣大猶如大海；即使是對想要加害他的人，仍然生起慈悲之心，這樣的菩薩心實在難得。假使說我今生是人，卻完全沒有像他那樣的真智真覺；只有像這樣的嗔恨和毒害，自身空空如也，沒有絲毫的功德。雖然裝飾著外表，看起來像人身，還不如生在畜生道中；你在……』

【English Translation】 English version: The World Honored One spoke in verse, saying: 『Like one whose mind is possessed by many demons, who, upon seeing a doctor, makes offerings that are not respectful; the doctor, seeing them, usually does not resent it, and should give rise to such a joyful mind.』 At that time, the mother elephant, hearing what the Bodhisattva Elephant King said, remained silent. Then, the group of elephants went to the Elephant King's place, thinking: 『Do not let this mother elephant harm the hunter.』 Even when a Bodhisattva is in the animal realm, they often practice Bodhisattva conduct. At that time, the Elephant King went to the hunter's side and told the hunter in human language: 『Do not be afraid.』 Fearing that the hunter would be harmed, the Elephant King wrapped his trunk around the hunter, held him to his chest, and then had the mother elephant turn to another place. Then he said: 『Husband! The mother elephant has left. If you need anything from my body, take it as you please.』 At this time, the hunter was extremely astonished: 『This is truly a human, I am not human at all. I am an animal among humans, you are a human among animals. You are in the animal realm, yet you have such affection and wisdom? I dwell in the human race, but I have no such wisdom.』 Then he wept with sorrow. The Bodhisattva asked: 『Why are you weeping?』 The hunter replied: 『You have already harmed me.』 At that time, the Elephant King heard this and thought: 『I clearly came to save him, I have not harmed him.』 He further pondered: 『Could it be that the female elephant harmed him?』 He then asked the hunter: 『Who harmed you?』 The hunter replied: 『Elephant King! You yourself have immeasurable merits, yet you harm me without cause, this is harming me. Your body is wounded by arrows, it can still be treated. My heart is wounded, foolish and without wisdom, it is difficult to heal.』 Then he spoke the following verse: 『I now observe the actions of the Elephant King, his merits are vast like the ocean; even towards those who want to harm him, he still gives rise to compassion, such a Bodhisattva heart is truly rare. Suppose I am born as a human in this life, but I have no true wisdom or awareness like him; I only have such hatred and poison, my body is empty, without the slightest merit. Although adorned with an appearance that resembles a human body, it is better to be born in the animal realm; you are in...』

傍生有人智，　　像王為最象中尊。　　不言形貌即成人，　　不以傍生非是人；　　若有人慈功德者，　　彼乃當知即是人。』

「爾時象王告曰：『不勞廣說多言語，不用多述巧言辭。汝今云何箭射我？速說斯事令我知。』獵師答曰：『我奉王教，須汝身牙，緣此射之。』象王告曰：『仁所須者，幸時早取。菩薩為懷，無不捨者，任汝拔牙，將所利益。』說伽陀曰：

「『利益一切有情等，　　速離漂流生死海；　　常證無上菩提智，　　唯愿早入涅槃城。』

「爾時獵師心生羞恥，告象王曰：『我須汝牙。』象王告曰：『任意拔將。』答曰：『我不能拔。若令我拔，愿住慈悲，我方能拔；若其不住慈悲之心，正拔之時，手必墮落。』象王告曰：『若汝不能拔者，我自拔與。』象王曰：『為我牙根入肉深遠。』當拔之時白血流注。拔已欲與獵師，像王身色鮮白如優曇缽花，血流遍身，如山雪覆，亦如裥文。

「爾時象王自心睹見身相如是，恐有退轉，欲堅其心，不令嬈亂。由彼菩薩多習性故，而行其施，豈有退邪？至於死路，唯歸佛陀。于彼時中，有種種異相，為空中諸天心得滿足，便生喜悅，現希有事。然由象王作是苦行，空中有天而說頌曰：

「『我等諸天見，　　像王行苦行

【現代漢語翻譯】現代漢語譯本『傍生（動物）中也有具備人類智慧的，像王（大象之王）是象類中最尊貴的。不能因為它的外形和習性像人，就說它一定是人；也不能因為它是動物，就說它不是人；如果有人具備慈悲的功德，那麼應當知道，他就是真正的人。』

『這時，像王說道：『不必多費口舌，不用多說華麗的辭藻。你現在為什麼用箭射我？快說出這件事的原因，讓我知道。』獵師回答說：『我奉國王的命令，需要你的象牙，所以才射你。』象王說道：『你所需要的，希望你早點拿走。菩薩心懷慈悲，沒有什麼是不能捨棄的，任你拔牙，拿去換取利益。』於是說了以下偈頌：

『爲了利益一切有情眾生，迅速脫離漂流生死的苦海；常常證得無上的菩提智慧，只願早日進入涅槃之城。』

『這時，獵師心中感到羞愧，告訴象王說：『我需要你的象牙。』象王說：『隨你拔取。』獵師回答說：『我不能拔。如果讓我拔，希望你保持慈悲之心，我才能拔出；如果你的慈悲之心動搖，正在拔的時候，我的手一定會掉落。』象王說：『如果你不能拔，我自己拔給你。』象王說：『我的牙根深入肉中。』當拔牙的時候，鮮血直流。拔完后想要交給獵師，像王身體的顏色鮮白如優曇缽花（一種珍貴的花），血流遍身，像山上覆蓋著白雪，也像疊起來的布紋。

『這時，像王自己看到身體的狀況是這樣，恐怕自己的心會退轉，想要堅定自己的心，不讓它動搖。由於這位菩薩（指象王）多次習於佈施，所以行佈施時，怎麼會有退轉呢？即使到了死亡的道路，也唯有歸向佛陀。在那時，有種種奇異的景象，空中的諸天心生滿足，便生出喜悅，顯現稀有的事情。然而由於象王行持這樣的苦行，空中的天人說了偈頌：

『我們諸天都看見，像王在行持苦行』

【English Translation】 English version 『Among animals (Pangsheng), there are those with human intelligence, and the Elephant King (Xiang Wang) is the most尊貴 (zun gui - honorable) among elephants. One should not say that it is definitely a human just because its appearance and habits resemble humans; nor should one say that it is not a human just because it is an animal; If someone possesses the merit of compassion, then it should be known that they are truly human.』

『At that time, the Elephant King said: 『There is no need for extensive talk, no need for elaborate rhetoric. Why are you shooting me with arrows now? Quickly tell me the reason for this matter, so that I may know.』 The hunter replied: 『I am acting on the king's orders, needing your tusks, and therefore I am shooting you.』 The Elephant King said: 『What you need, I hope you take it early. Bodhisattvas (Pusa) cherish compassion and have nothing they cannot give up. Let you pull out my tusks and take them for your benefit.』 Then he spoke the following gatha (伽陀 - verse):

『To benefit all sentient beings equally, quickly escape the sea of suffering of wandering in birth and death; Constantly attain the supreme wisdom of Bodhi (菩提 - enlightenment), may you enter the city of Nirvana (涅槃 - liberation) early.』

『At this time, the hunter felt ashamed and told the Elephant King: 『I need your tusks.』 The Elephant King said: 『Take them as you please.』 The hunter replied: 『I cannot pull them out. If you allow me to pull them out, I hope you maintain a compassionate heart, then I can pull them out; if your compassionate heart wavers, my hand will surely fall off while I am pulling.』 The Elephant King said: 『If you cannot pull them out, I will pull them out myself.』 The Elephant King said: 『My tusk roots are deep in the flesh.』 When pulling the tusks, fresh blood flowed. After pulling them out and wanting to give them to the hunter, the Elephant King's body color was as white as an Udumbara flower (優曇缽花 - a precious flower), blood flowed all over his body, like a mountain covered with white snow, also like folded cloth patterns.

『At this time, the Elephant King himself saw that his body's condition was like this, fearing that his mind would regress, wanting to strengthen his mind, not letting it waver. Because this Bodhisattva (referring to the Elephant King) was accustomed to giving alms, how could there be regression when giving alms? Even on the road to death, he only returns to the Buddha (佛陀 - the enlightened one). At that time, there were various strange phenomena, the devas (天 - gods) in the sky felt satisfied, and then joy arose, revealing rare things. However, because the Elephant King practiced such asceticism, the devas in the sky spoke a verse:

『We devas all see, the Elephant King practicing asceticism』

；　　當正拔牙時，　　受于無量苦；　　內心猶喜悅，　　必不退菩提。』

「別有一天而問彼天曰：

「『如此拔牙身受苦，　　云何能發趣菩提？　　猶如地獄受苦人，　　必不能發慈悲意。』

「爾時象王拔牙已，默然而住。獵師唸曰：『云何拔牙，執持而住？欲生悔耶？不與我耶？』於時象王觀知彼意，即持優曇缽花白色六牙，引其前足，而以六牙欲舍與之，告曰：『待住少時！待住少時！我今極痛。』象王又作此念：『受者現前，何須久住？如何不施？本為此牙欲殺於我，今既無牙，何慮餘事。』告獵師曰：『汝應善聽。』說伽他曰：

「『賢首汝應棄惡事，　　所持利劍弓箭物；　　被此袈裟仁者衣，　　我今見此心歡悅。　　或有施凈受亦凈，　　或有施凈受不凈；　　我今觀汝凈應供，　　施者受者二俱凈。』

「爾時象王見彼被離欲衣，心自喜悅，即與六牙，告曰：

「『若實毒箭射我身，　　不生少許瞋恨意；　　此實愿速證菩提，　　當救輪迴得解脫。』」

佛告大王：「于意云何？彼時六牙大象王者，莫作異見，即我身是。我以慈悲苦行佈施故，而由未證菩提。由彼因緣，正見積集善根，而證無上菩提。

「複次大王！我曾作兔，舍

【現代漢語翻譯】現代漢語譯本：「當（我）正在拔牙時，承受著無量的痛苦；內心仍然喜悅，必定不會從菩提道上退轉。」

「另外有一天，（我）問那個天人說：

『如此拔牙，身體承受痛苦，怎麼能發起追求菩提的心呢？就像地獄裡受苦的人，必定不能生起慈悲之心。』

「當時象王拔完牙后，默默地站立著。獵人想：『為什麼拔了牙，拿著它站著不動？想要後悔嗎？不給我嗎？』當時象王觀察到他的心思，就拿著優曇缽花般白色的六顆牙，抬起前腳，想要把六顆牙舍給他，告訴他說：『請稍等片刻！請稍等片刻！我現在非常痛苦。』象王又這樣想：『接受的人就在眼前，何必等待很久？怎麼能不施捨呢？本來就是爲了這牙想要殺我，現在既然沒有牙了，還擔心什麼其他的事情。』告訴獵人說：『你應該好好聽著。』（然後）說了頌詞：

『賢首（對獵人的稱呼）你應當拋棄惡事，所持的利劍弓箭等物；披著這袈裟，仁者的衣服，我今天看見這個（景象）內心歡悅。或者有施捨清凈，接受也清凈；或者有施捨清凈，接受不清凈；我今天看你清凈應當接受供養，施捨的人和接受的人都清凈。』

「當時象王看見他披著離欲的衣服，內心自己喜悅，就把六顆牙給他，告訴他說：

『如果（你）真的用毒箭射我的身體，（我）也不會生起絲毫的嗔恨之心；這（佈施）確實是希望迅速證得菩提，應當救度（眾生）脫離輪迴。』

佛告訴大王：『你認為怎麼樣？那時的六牙象王者，不要作別的看法，就是我的前身。我因為慈悲、苦行、佈施的緣故，還沒有證得菩提。因為那個因緣，正確的見解積累了善根，而證得了無上菩提。

『再次，大王！我曾經作兔子，舍（身）。』

【English Translation】 English version: 『While (I) was pulling out my teeth, enduring immeasurable suffering; my heart remained joyful, and I would certainly not retreat from Bodhi.』

『Another day, (I) asked that Deva (heavenly being):

『Pulling out teeth like this, the body endures suffering, how can one arouse the aspiration for Bodhi? Like those suffering in hell, they certainly cannot generate a compassionate heart.』

『At that time, the Elephant King, having pulled out his teeth, stood silently. The hunter thought: 『Why did he pull out his teeth and hold them without moving? Does he want to regret it? Is he not giving them to me?』 At that time, the Elephant King, perceiving his thoughts, held the six teeth as white as Utpala (blue lotus) flowers, raised his front foot, wanting to give him the six teeth, and said to him: 『Wait a moment! Wait a moment! I am in extreme pain right now.』 The Elephant King then thought: 『The receiver is right in front of me, why wait so long? How can I not give? Originally, it was for these teeth that he wanted to kill me, now that I have no teeth, what else is there to worry about?』 He said to the hunter: 『You should listen carefully.』 (Then) he spoke the Gatha (verse):

『Wise one (addressing the hunter), you should abandon evil deeds, the sharp sword, bow, and arrows that you hold; wearing this Kasaya (monk's robe), the clothes of a benevolent person, today I see this (scene) and my heart is joyful. Perhaps there is giving that is pure, and receiving is also pure; perhaps there is giving that is pure, and receiving is not pure; today I see that you are pure and worthy of offerings, the giver and the receiver are both pure.』

『At that time, the Elephant King, seeing him wearing the clothes of detachment, his heart was joyful, and he gave him the six teeth, saying:

『If (you) really shoot my body with a poisoned arrow, (I) will not generate the slightest bit of hatred; this (giving) is truly hoping to quickly attain Bodhi, and should save (sentient beings) from Samsara (cycle of rebirth).』

The Buddha told the Great King: 『What do you think? The Six-Tusked Elephant King at that time, do not see it as something different, it was my former body. Because of compassion, ascetic practices, and giving, I have not yet attained Bodhi. Because of that cause, correct views accumulated good roots, and I attained Anuttara-Samyak-Sambodhi (unsurpassed complete enlightenment).』

『Furthermore, Great King! I once acted as a rabbit, giving (my body).』

其身肉，佈施與彼仙人之時，廣說應知。

「複次大王！我于往昔，父母二俱無目，常以肩揹負擔，將行供養。經無量時，而由未證，廣說應知。

「複次大王！我為利益諸有情故。大王諦聽！世間邪見，而依俗法，父母將老，或令飢餓、溺在河中、或將入火燒身之事，言得生天。我設方法，並令禁斷此非法事，廣說應知。

「複次大王！更有無量因緣，並於《那迦藥叉經》中廣說。

「大王！菩薩在不定聚，作獼猴王，於五百獼猴中為尊貴。婆羅痆斯被梵德王怕懼之時，我于爾時，舍自身命，救五百獼猴，廣說應知。

「複次大王！菩薩在不定聚時，生於雉身，如《雉本生經》中廣說。

「複次大王！菩薩在不定聚時，生在象中，如《象本生經》中廣說。

「複次大王！菩薩在不定聚時，生在龍趣，名曰矚波龍子，于《龍本生經》中廣說。

「複次大王！菩薩在不定聚時，作鵝王身，如《鵝本生經》中廣說。」

爾時勝光大王白佛言：「大德世尊！於何時初發無上菩提之愿？」佛告大王：「乃往古昔無量劫時，有王名曰光明。其光明王有一象寶，身色鮮白如優缽花，七支圓滿，形貌端嚴，人所喜見。時王即敕調象之人：『令調此象，堪乘之時，將來見我。

【現代漢語翻譯】現代漢語譯本：當他將自己的肉身佈施給那位仙人時，其中詳細的情節應該廣為宣說，使人知曉。

『再者，大王！我在過去世中，父母雙目失明，我常常用肩膀和背部揹負他們，帶著他們行走並供養他們。經歷了無量的時間，但由於尚未證悟，其中的詳細情節應該廣為宣說，使人知曉。』

『再者，大王！爲了利益所有的有情眾生。大王請仔細聽！世間存在著邪見，並且依據世俗的法律，當父母年老時，就讓他們忍受飢餓、將他們溺死在河中、或者將他們投入火中焚燒，聲稱這樣可以讓他們昇天。我設立方法，並且禁止這種非法的行為，其中的詳細情節應該廣為宣說，使人知曉。』

『再者，大王！還有無量的因緣，都在《那迦藥叉經》（Naga Yaksha Sutra）中詳細說明。』

『大王！菩薩在不定聚（Aniyata-vyakarana，指尚未確定證悟的菩薩階段）時，作為獼猴王，在五百隻獼猴中最為尊貴。當婆羅痆斯（Varanasi）被梵德王（Brahmadatta）所威脅時，我在那時捨棄自己的生命，拯救了五百隻獼猴，其中的詳細情節應該廣為宣說，使人知曉。』

『再者，大王！菩薩在不定聚時，轉生為雉雞，正如《雉本生經》（Kukkuta Jataka）中所詳細描述的那樣。』

『再者，大王！菩薩在不定聚時，轉生為象，正如《象本生經》（Hatthi Jataka）中所詳細描述的那樣。』

『再者，大王！菩薩在不定聚時，轉生於龍族，名叫矚波龍子（Cula Naga），在《龍本生經》（Bhujaga Jataka）中詳細說明。』

『再者，大王！菩薩在不定聚時，作為鵝王，正如《鵝本生經》（Hamsa Jataka）中所詳細描述的那樣。』

當時，勝光大王（King Prasenajit）對佛陀說：『大德世尊！您在什麼時候最初發起了無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）的願望？』佛陀告訴大王：『在過去無量劫之前，有一位國王名叫光明（Light）。這位光明王有一頭象寶，身體的顏色鮮白如優缽花（Utpala，藍色蓮花），七個部位都圓滿，形貌端正莊嚴，人人都喜歡見到它。當時國王就命令馴像人：『將這頭象調馴好，當它能夠騎乘的時候，就帶它來見我。』

【English Translation】 English version: When he gave his own flesh as alms to that ascetic, the details should be widely proclaimed and known.

'Furthermore, Great King! In the past, both my parents were blind, and I would constantly carry them on my shoulders and back, taking them to walk and provide for them. After immeasurable time, but because I had not yet attained enlightenment, the details should be widely proclaimed and known.'

'Furthermore, Great King! For the benefit of all sentient beings. Great King, listen carefully! There are evil views in the world, and according to worldly customs, when parents grow old, they are made to suffer hunger, drowned in rivers, or burned in fire, claiming that this will allow them to be reborn in heaven. I established methods and prohibited these unlawful acts, the details of which should be widely proclaimed and known.'

'Furthermore, Great King! There are countless other causes and conditions, which are detailed in the Naga Yaksha Sutra (Naga Yaksha Sutra).'

'Great King! When the Bodhisattva was in the state of Aniyata-vyakarana (Aniyata-vyakarana, the stage of a Bodhisattva whose enlightenment is not yet assured), he was a monkey king, the most honored among five hundred monkeys. When Varanasi (Varanasi) was threatened by King Brahmadatta (Brahmadatta), I sacrificed my own life to save five hundred monkeys, the details of which should be widely proclaimed and known.'

'Furthermore, Great King! When the Bodhisattva was in the state of Aniyata-vyakarana, he was born as a pheasant, as detailed in the Kukkuta Jataka (Kukkuta Jataka).'

'Furthermore, Great King! When the Bodhisattva was in the state of Aniyata-vyakarana, he was born as an elephant, as detailed in the Hatthi Jataka (Hatthi Jataka).'

'Furthermore, Great King! When the Bodhisattva was in the state of Aniyata-vyakarana, he was born in the dragon realm, named Cula Naga (Cula Naga), as detailed in the Bhujaga Jataka (Bhujaga Jataka).'

'Furthermore, Great King! When the Bodhisattva was in the state of Aniyata-vyakarana, he was a goose king, as detailed in the Hamsa Jataka (Hamsa Jataka).'

At that time, King Prasenajit (King Prasenajit) said to the Buddha: 'Venerable World-Honored One! When did you first make the vow for Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment)?' The Buddha told the Great King: 'In the immeasurable past, there was a king named Light (Light). This King Light had a treasure elephant, whose body was as white as an Utpala flower (Utpala, blue lotus), with seven perfect limbs, and a dignified appearance, pleasing to all who saw it. At that time, the king ordered the elephant trainer: 'Train this elephant well, and when it is ready to be ridden, bring it to me.'

』其調像人受王敕已，即將調教。既成就已，還詣王所。王即乘象，並調像人，王在後坐，出城遊獵種種禽獸。然而像王聞母象氣，尋香而走。王見象走其疾如風，告象師曰：

「『我見虛空轉，　　四方上下回；　　山地如陶輪，　　樹亦空中去。　　像足不曾移，　　猶如騰空去；　　觀前山走來，　　後山無不動。　　須勒象令住，　　極打令其怕；　　像王既未調，　　死生今在即。』

「爾時調象師白王曰：

「『我誦大仙所說咒，　　並以鐵鉤鉤極打；　　誦咒鉤打唯加急，　　所用之法皆無益。　　無索無鉤能禁制，　　王知無物何能止；　　貪慾入心無調者，　　欲在心中如掘釘；　　此欲發時甚廣大，　　無有能為止息者。』

「爾時調象師作種種法，不能止息而令象回。又白王言：『其象走困，愿王攀取樹枝，放象隨意。』即逢一樹，王及象師攀枝而住，喻如從死而得再生。王告象師曰：『汝不調此象成就，便即將來與我乘騎。』白王曰：『我調成就，然為彼象聞雌象氣，貪慾醉故不受言教。其象雖去，思憶本處，至第七日，必還來到。所以者何？由見母象，共行欲已，思憶象坊。』至第七日，其象還還來。時調像人速詣白王。王曰：『汝教此象，未好成就

【現代漢語翻譯】現代漢語譯本：『馴象的過程就像人接受了國王的命令，即將開始訓練。訓練完成後，再回到國王那裡。國王就乘坐這頭象，連同馴像人一起，國王坐在後面，出城去遊獵各種禽獸。然而，像王聞到了母象的氣味，循著氣味跑去。國王看到象跑得像風一樣快，告訴馴象師說：「『我感覺天空在旋轉，四面八方都在迴旋；山地像陶輪一樣轉動，樹木也好像飛到空中去了。像的腳沒有移動，卻好像在騰空飛行；看前面的山向我跑來，後面的山沒有不動的。必須勒住象讓它停下來，狠狠地打它讓它害怕；象王既然還沒有調伏，生死就在這一瞬間。』這時，馴象師對國王說：「『我念誦大仙所說的咒語，並且用鐵鉤狠狠地鉤打它；唸咒鉤打更加緊急，所用的方法都沒有用處。沒有繩索沒有鐵鉤能夠禁止它，國王您知道沒有什麼東西能夠阻止它；貪慾進入心中是無法調伏的，慾望在心中就像釘子一樣；這種慾望發作的時候非常強大，沒有人能夠阻止它停止。』這時，馴象師做了各種方法，都不能阻止象停下來，讓它回頭。又對國王說：『這象跑累了，希望國王攀住樹枝，放象隨意去吧。』隨即遇到一棵樹，國王和馴象師攀住樹枝停留在樹上，就像從死亡中得到重生一樣。國王告訴馴象師說：『你沒有把這象調伏好，就立刻帶它來給我騎乘。』馴象師對國王說：『我調伏好了，然而因為這象聞到雌象的氣味，貪慾迷醉所以不聽從教導。這象雖然走了，但會思念原來的地方，到第七天，一定會回來。為什麼呢？因為它見過母象，一起行過淫慾，所以思念象房。』到了第七天，那象果然回來了。這時馴像人趕緊去稟告國王。國王說：『你教這象，還沒有好好地調伏。』」

English version: 『Its training is like a person receiving the king's command, about to begin. Once the training is complete, they return to the king's place. The king then rides the elephant, along with the elephant trainer, with the king sitting in the back, going out of the city to hunt various birds and beasts. However, the elephant king smells the scent of a female elephant and runs after the scent. The king sees the elephant running as fast as the wind and tells the elephant trainer: 『I see the sky spinning, all directions revolving; the mountains are turning like a potter's wheel, and the trees seem to be flying into the air. The elephant's feet have not moved, yet it feels like flying into the sky; watching the mountains in front rushing towards me, and the mountains behind are all moving. We must restrain the elephant and make it stop, beat it severely to make it afraid; since the elephant king has not been tamed, life and death are in this instant.』 At that time, the elephant trainer said to the king: 『I chant the mantra spoken by the great sage, and use an iron hook to strike it severely; chanting and hooking become more urgent, but all the methods used are useless. No rope or hook can restrain it, and the king knows that nothing can stop it; greed entering the heart cannot be tamed, desire in the heart is like a nail; when this desire arises, it is very vast, and no one can stop it from ceasing.』 At that time, the elephant trainer used various methods, but could not stop the elephant from turning back. He then said to the king: 『The elephant is tired from running, I hope the king can grab a tree branch and let the elephant go as it pleases.』 Immediately they encountered a tree, and the king and the elephant trainer grabbed the branches and stayed on the tree, like being reborn from death. The king said to the elephant trainer: 『You have not trained this elephant well, yet you immediately brought it for me to ride.』 The elephant trainer said to the king: 『I have trained it well, but because this elephant smelled the scent of a female elephant, it is intoxicated by greed and does not listen to instruction. Although this elephant has left, it will miss its original place, and on the seventh day, it will definitely return. Why? Because it has seen the female elephant, and engaged in sexual desire together, so it misses the elephant stable.』 On the seventh day, the elephant indeed returned. At that time, the elephant trainer quickly went to report to the king. The king said: 『You taught this elephant, but have not trained it well.』

【English Translation】 English version: 『Its training is like a person receiving the king's command, about to begin training. Once the training is complete, they return to the king's place. The king then rides the elephant, along with the elephant trainer, with the king sitting in the back, going out of the city to hunt various birds and beasts. However, the elephant king smells the scent of a female elephant and runs after the scent. The king sees the elephant running as fast as the wind and tells the elephant trainer: 『I feel the sky spinning, all directions revolving; the mountains are turning like a potter's wheel, and the trees seem to be flying into the air. The elephant's feet have not moved, yet it feels like flying into the sky; watching the mountains in front rushing towards me, and the mountains behind are all moving. We must restrain the elephant and make it stop, beat it severely to make it afraid; since the elephant king has not been tamed, life and death are in this instant.』 At that time, the elephant trainer said to the king: 『I chant the mantra spoken by the great sage, and use an iron hook to strike it severely; chanting and hooking become more urgent, but all the methods used are useless. No rope or hook can restrain it, and the king knows that nothing can stop it; greed entering the heart cannot be tamed, desire in the heart is like a nail; when this desire arises, it is very vast, and no one can stop it from ceasing.』 At that time, the elephant trainer used various methods, but could not stop the elephant from turning back. He then said to the king: 『The elephant is tired from running, I hope the king can grab a tree branch and let the elephant go as it pleases.』 Immediately they encountered a tree, and the king and the elephant trainer grabbed the branches and stayed on the tree, like being reborn from death. The king said to the elephant trainer: 『You have not trained this elephant well, yet you immediately brought it for me to ride.』 The elephant trainer said to the king: 『I have trained it well, but because this elephant smelled the scent of a female elephant, it is intoxicated by greed and does not listen to instruction. Although this elephant has left, it will miss its original place, and on the seventh day, it will definitely return. Why? Because it has seen the female elephant, and engaged in sexual desire together, so it misses the elephant stable.』 On the seventh day, the elephant indeed returned. At that time, the elephant trainer quickly went to report to the king. The king said: 『You taught this elephant, but have not trained it well.』

。』其人白王：『我調像已。』責曰：『云何調伏？』白言：『請王驗試，即知虛實。』其調像人，即燒大鐵丸，色赤如火，令象取食；象即詣前，欲取吞食。其教像人復白王言：『象若食之，像必不活。』時王告象師曰：『如斯調伏，當時為迷亂我。』先白王：『我但調伏其身，不能調心。』王曰：『汝頗見有能調心者？』象師白王言：『有！唯佛世尊能調身心。一切有情慾調其心，由不能調，而皆卻退。有諸外道修行苦行，貪慾叢林在心而不能拔；亦有舍境離欲貪處，而不堅持，復還退失。阿素落等，及以天人、師子雜獸、龍蛇鳩鴿，乃至飛鵝雜類等，一切含識皆被欲縛，無始已來如輪迴轉。少年容貌乃至於老，調伏其心，種種苦行，或有仙人，餐風食果，皆不調心。心雖無相，誰有天人能得自在？言大王者，有大威力，諸鬥戰中最能殊勝，亦不調心；唯佛世尊無有貪慾心得自在。』」爾時大王聞佛世尊有精進力，廣行惠施，修諸福業，即發無上菩提之愿，說伽他曰：

「『修無量福求佛果，　　得成善逝自在尊；　　若未能度彼岸者，　　我當誓度令至岸。　　聞佛離欲發菩提，　　復行惠施正法化；　　愿我當來得成佛，　　利益有情貪慾滅。』」

佛告大王：「于意云何？彼時名光明王者，

【現代漢語翻譯】現代漢語譯本：』那人稟告國王說：『我已經調伏了大象。』國王責問道：『你如何調伏的？』那人回答說：『請國王親自驗證，就能知道是真是假。』那調像人隨即燒紅一個大鐵丸，顏色赤紅如火，讓大象去取食；大象立即走到前面，想要吞食。那教像人又稟告國王說：『大象如果吃了它，必定活不了。』當時國王告訴象師說：『像這樣調伏，當時是迷惑我啊。』先前稟告國王的人說：『我只是調伏了它的身體，不能調伏它的心。』國王說：『你可曾見過有能調伏心的人？』象師稟告國王說：『有！只有佛世尊（Buddha, 受人尊敬的覺悟者）能調伏身心。一切有情眾生想要調伏自己的心，但因為不能調伏，而都退卻了。有些外道修行苦行，貪慾像叢林一樣在心中卻不能拔除；也有捨棄外境，離開貪慾之處，卻不能堅持，又再退失。阿素落（Asura, 非天）等，以及天人、師子（Simha, 獅子）雜獸、龍蛇鳩鴿，乃至飛鵝雜類等，一切有情識的眾生都被慾望束縛，從無始以來像輪迴一樣流轉。少年容貌乃至於老，調伏他們的心，用種種苦行，或者有仙人，餐風食果，都不能調伏心。心雖然沒有形狀，誰有天人能得到自在？說大王者，有大威力，在各種戰鬥中最能殊勝，也不能調伏心；只有佛世尊沒有貪慾心才能得到自在。』」當時大王聽到佛世尊有精進力，廣泛施行恩惠，修各種福業，就發了無上菩提之心願，說了這首偈頌：『修習無量福德以求佛果，得成就善逝自在的至尊；如果還未能度過彼岸的人，我應當發誓度他們到達彼岸。聽聞佛陀遠離慾望而發菩提心，又施行恩惠以正法教化；愿我將來能夠成佛，利益有情眾生，滅除他們的貪慾。』佛告訴大王：『你認為如何？那時名叫光明王的，

【English Translation】 English version: 'That man reported to the king, 'I have already tamed the elephant.' The king questioned, 'How did you tame it?' The man replied, 'Please, Your Majesty, verify it yourself, and you will know whether it is true or false.' The elephant tamer then heated a large iron ball until it was red-hot, and ordered the elephant to take it and eat it. The elephant immediately went forward, wanting to swallow it. The elephant trainer again reported to the king, 'If the elephant eats it, it will surely die.' At that time, the king said to the elephant master, 'Such taming is merely deceiving me.' The one who had reported to the king earlier said, 'I only tamed its body, not its mind.' The king said, 'Have you ever seen anyone who can tame the mind?' The elephant master reported to the king, 'Yes! Only the Buddha, the World Honored One (Buddha, the respected awakened one), can tame both body and mind. All sentient beings desire to tame their minds, but because they cannot, they all retreat. Some heretics practice asceticism, but the jungle of greed remains in their hearts and cannot be uprooted. Others abandon external realms and leave places of desire, but they cannot persevere and relapse. Asuras (Asura, demigods), devas (devas, gods), lions (Simha, lion) and various beasts, dragons, snakes, doves, and even flying geese and other kinds of creatures—all sentient beings are bound by desire, revolving in samsara since beginningless time. From youth to old age, taming their minds through various ascetic practices, or even hermits who eat wind and fruit, cannot tame the mind. Although the mind has no form, who among gods and humans can attain freedom? The great king, with great power, most victorious in all battles, also cannot tame the mind; only the Buddha, the World Honored One, without greed, attains freedom.' At that time, the great king, hearing that the Buddha, the World Honored One, had vigor, practiced generosity extensively, and cultivated various meritorious deeds, then made the vow for unsurpassed Bodhi (Bodhi, enlightenment), and spoke this gatha (gatha, verse): 'Cultivating immeasurable blessings to seek Buddhahood, attaining the Sugata (Sugata, well-gone) , the自在(Zizai, free and sovereign)尊(zun, honored one); If there are those who have not yet crossed to the other shore, I vow to ferry them to the shore. Hearing that the Buddha renounced desire and aroused Bodhicitta (Bodhicitta, the aspiration for enlightenment), and practiced generosity to transform with the 正法(Zhengfa, true dharma); May I attain Buddhahood in the future, benefiting sentient beings and extinguishing their greed.' The Buddha told the great king, 'What do you think? The one who was then named King 光明(Guangming, light) ,

豈異人乎？即我身是。我于爾時，初發無上菩提之意。」

爾時勝光王復白世尊曰：「最初于誰行施得證無上菩提？」佛告大王：「乃往古昔無量劫時，有城名曰毗訶彼地，其城有一陶輪工師。有佛出世，號曰釋迦牟尼，證無上正真等正覺，十號具足。亦有聲聞弟子，名舍利弗、大目乾連，及侍者阿難陀。時釋迦牟尼佛正真等正覺，共無量苾芻眾俱遊行人間，至彼城中。爾時彼佛忽有風患，即告阿難陀曰：『汝可往彼陶輪家乞酥油蜜漿。』爾時阿難陀聞佛教敕，即往詣陶輪家，在門外立，白言：『長者！世尊患風強病，今須酥油蜜漿。』時陶輪師聞具壽阿難陀所說，即將酥油蜜等，長者共兒相隨，俱往佛所，以酥蜜等遍涂佛身，溫水沐浴，持沙糖水奉上世尊，為療病故，即得痊癒。爾時陶師長跪發願，說伽他曰：

「『我以蘇蜜施如來，　　愿獲廣大功德利；　　種族名號聲聞眾，　　悉如今日釋迦尊；　　善能調伏有情類，　　遠離眾苦歸圓寂。』

「其陶輪子亦發是言：『愿我當來如佛侍者。』」佛告大王：「我于爾時，初施釋迦如來，得證無上菩提。其子者，即阿難陀是。」

王復問世尊曰：「從初乃至成佛，供養幾許諸佛，而證無上菩提？」佛告大王：「我從釋迦如來最初阿僧企耶

【現代漢語翻譯】現代漢語譯本：難道是其他人嗎？就是我自身啊。我那時，最初發起了無上菩提之心。

當時勝光王又對世尊說：『最初向誰佈施才能證得無上菩提呢？』佛告訴大王：『在過去無量劫時，有個城市名叫毗訶彼地（Vihāpīṭha，城市名），城裡有個陶輪工匠。當時有佛出世，名叫釋迦牟尼（Śākyamuni，能仁寂默），證得了無上正真等正覺，十種名號都具備。也有聲聞弟子，名叫舍利弗（Śāriputra，智慧第一）、大目乾連（Mahāmaudgalyāyana，神通第一），以及侍者阿難陀（Ānanda，多聞第一）。當時釋迦牟尼佛正真等正覺，和無量比丘眾一起在人間游化，來到了這座城市中。當時佛忽然得了風病，就告訴阿難陀說：『你可以去那陶輪工匠家乞討酥油蜜漿。』當時阿難陀聽了佛的教令，就前往陶輪工匠家，在門外站著，說道：『長者！世尊得了風病，現在需要酥油蜜漿。』當時陶輪工匠聽了具壽阿難陀所說，就拿著酥油蜜等，和兒子一起，前往佛所在的地方，用酥蜜等涂遍佛身，用溫水沐浴，拿著沙糖水奉獻給世尊，爲了治療疾病，佛的病就痊癒了。當時陶師長跪發願，說了這首伽他：

『我以酥蜜施如來，愿獲廣大功德利；種族名號聲聞眾，悉如今日釋迦尊；善能調伏有情類，遠離眾苦歸圓寂。』

『那陶輪工匠的兒子也發願說：『愿我將來能像佛的侍者一樣。』佛告訴大王：『我那時，最初佈施給釋迦如來，才證得了無上菩提。那兒子，就是阿難陀啊。』

國王又問世尊說：『從最初直到成佛，供養了多少諸佛，才能證得無上菩提呢？』佛告訴大王：『我從釋迦如來最初阿僧祇耶（asaṃkhyeya，無數）

【English Translation】 English version: Is it someone different? It is my own self. At that time, I first generated the intention for unsurpassed Bodhi (supreme enlightenment).'

At that time, King Śrīghoṣa (Glorious Sound) again said to the World-Honored One: 'To whom must one give alms initially to attain unsurpassed Bodhi?' The Buddha told the Great King: 'In the past, immeasurable kalpas (aeons) ago, there was a city named Vihāpīṭha (Dwelling Place). In that city, there was a potter. A Buddha appeared in the world, named Śākyamuni (Sage of the Śākya Clan), who attained unsurpassed, complete, and perfect enlightenment, possessing all ten titles. There were also Śrāvaka (Hearer) disciples named Śāriputra (Son of Śāri), Mahāmaudgalyāyana (Great Maudgala's Son), and the attendant Ānanda (Bliss). At that time, the Śākyamuni Buddha, the completely and perfectly enlightened one, together with countless Bhikṣu (monks), traveled among humans and arrived in that city. Suddenly, the Buddha developed a wind disorder and said to Ānanda: 'You may go to that potter's house and beg for ghee, honey, and sugar water.' At that time, Ānanda, hearing the Buddha's command, went to the potter's house, stood outside the door, and said: 'Elder! The World-Honored One is suffering from a severe wind illness and now needs ghee, honey, and sugar water.' The potter, hearing what the venerable Ānanda said, took ghee, honey, and so on, and together with his son, went to where the Buddha was. They applied the ghee and honey all over the Buddha's body, bathed him with warm water, and offered sugar water to the World-Honored One. Because of this treatment, the illness was cured. At that time, the potter knelt down and made a vow, reciting this gatha (verse):

'I offer ghee and honey to the Tathāgata (Thus Gone One), may I obtain vast merit and benefit; May my lineage, name, and assembly of Śrāvakas, all be like the Śākya honored one today; May I be skilled in subduing sentient beings, and, far from all suffering, return to Nirvana (extinction of suffering).'

'The potter's son also made this statement: 'May I in the future be like the Buddha's attendant.'' The Buddha told the Great King: 'At that time, I first gave alms to the Śākya Tathāgata and attained unsurpassed Bodhi. That son is Ānanda.'

The king again asked the World-Honored One: 'From the beginning until becoming a Buddha, how many Buddhas did you make offerings to in order to attain unsurpassed Bodhi?' The Buddha told the Great King: 'From the Śākya Tathāgata, the first asaṃkhyeya (innumerable)

，乃至護世佛時，以清凈心，如是供養七萬五千佛，于爾許時供養不曾心異，唯求無上正等菩提。大王！第二僧企耶，我初供養燃燈佛，乃至寶髻佛，以清凈心，如是供養七萬六千佛。我雖經歷多生，心無有異，常以清信供養諸佛。大王！第三阿僧企耶，初供養寶髻佛，乃至安隱佛。如是供養七萬七千佛，如是又至迦攝波佛。我雖供養無有異心，常以凈信供養諸佛。為菩薩時如是供養，皆蒙諸佛為我受記，當證無上正等菩提。滿我所愿，思求正覺，堅固釋持，慈攝一切有情故。」爾時勝光王聞佛說已，心大歡喜，頂禮雙足，奉辭而去。

時具壽阿難陀即以伽陀，請世尊曰：

「唯愿世間尊，　　為我分別說；　何處初發意？　　為求大菩提。　更願無上士，　　為說本事緣，　曾供養幾佛？　　復經幾許時？」

爾時世尊以頌答曰：

「無上兩足尊，　　慈愍有情者；　于彼發菩提，　　誓度三有海。　聞佛心離欲，　　廣說醉象緣；　厭離貪慾習，　　因發菩提心。　堅固發誓愿，　　惠施如河沙；　光明王世時，　　專求正覺等。　初見釋迦佛，　　我作陶輪師；　酥油蜜漿等，　　最初為供養。　亦曾為上女，　　正信三寶尊；　我見憍陳佛，　　以燈油奉施。　

【現代漢語翻譯】現代漢語譯本：乃至護世佛（Lokapala Buddha）時，以清凈心，這樣供養了七萬五千佛，在那段時間裡供養的心意不曾改變，只求無上正等菩提（Anuttara-samyak-sambodhi）。大王！第二個阿僧祇耶（Asankhyeya kalpa），我最初供養燃燈佛（Dipankara Buddha），乃至寶髻佛（Ratnasikhi Buddha），以清凈心，這樣供養了七萬六千佛。我雖然經歷多次轉生，心意沒有改變，常常以清凈的信心供養諸佛。大王！第三個阿僧祇耶，最初供養寶髻佛，乃至安隱佛（Aninabhya Buddha）。這樣供養了七萬七千佛，這樣又到迦葉佛（Kasyapa Buddha）。我雖然供養沒有其他想法，常常以清凈的信心供養諸佛。作為菩薩（Bodhisattva）時這樣供養，都蒙受諸佛為我授記，將來證得無上正等菩提，滿足我的願望，思求正覺，堅定地受持，以慈悲心攝受一切有情眾生。』當時勝光王（King Bimbisara）聽佛說完后，心裡非常歡喜，頂禮佛的雙足，告辭離去。

當時具壽阿難陀（Venerable Ananda）就用偈頌，請問世尊（Bhagavan）說：

『唯愿世間尊，為我分別說；何處最初發心？為求大菩提。更願無上士，為說過去因緣，曾供養幾佛？又經過多少時間？』

當時世尊用偈頌回答說：

『無上兩足尊，慈悲憐憫有情者；在那時發菩提心，誓願度脫三有（Trailokya）苦海。聽聞佛說心離欲，廣泛講述醉象的因緣；厭離貪慾的習氣，因此發起菩提心。堅定地發起誓願，佈施多如恒河沙；光明王（Jyotirmaya）時代，專心尋求正覺等。最初見到釋迦佛（Sakyamuni Buddha），我做陶輪師；酥油蜜漿等，最初用來供養。也曾作為上等女子，以正信恭敬三寶（Triratna）；我見到憍陳如佛（Kaundinya Buddha），用燈油奉獻施捨。

【English Translation】 English version: 『Even until Lokapala Buddha (護世佛), with a pure mind, I made offerings to seventy-five thousand Buddhas in this way. During that time, my intention in making offerings never changed; I only sought Anuttara-samyak-sambodhi (無上正等菩提). O Great King! In the second Asankhyeya kalpa (阿僧祇耶), I first made offerings to Dipankara Buddha (燃燈佛), and then to Ratnasikhi Buddha (寶髻佛). With a pure mind, I made offerings to seventy-six thousand Buddhas in this way. Although I have gone through many lifetimes, my mind has not changed. I have always made offerings to all the Buddhas with pure faith. O Great King! In the third Asankhyeya kalpa, I first made offerings to Ratnasikhi Buddha, and then to Aninabhya Buddha (安隱佛). In this way, I made offerings to seventy-seven thousand Buddhas, and then to Kasyapa Buddha (迦葉佛). Although I made offerings without any other thoughts, I always made offerings to all the Buddhas with pure faith. As a Bodhisattva (菩薩), I made offerings in this way, and all the Buddhas gave me predictions that I would attain Anuttara-samyak-sambodhi, fulfill my wishes, contemplate perfect enlightenment, firmly uphold it, and embrace all sentient beings with compassion.』 At that time, King Bimbisara (勝光王) heard what the Buddha said, and his heart was filled with great joy. He bowed at the Buddha』s feet, took his leave, and departed.

Then, the Venerable Ananda (具壽阿難陀) used a Gatha (偈頌) to ask the Bhagavan (世尊):

『May the World Honored One, please explain to me in detail; where did you first generate the intention to seek great Bodhi? Furthermore, may the Supreme One tell us the causes and conditions of your past lives, how many Buddhas you have made offerings to, and how much time has passed?』

Then, the Bhagavan answered with a verse:

『The Supreme Two-Legged One, compassionate to sentient beings; at that time, I generated the Bodhi mind, vowing to liberate beings from the sea of the three realms (Trailokya). Hearing the Buddha speak of detachment from desire, extensively narrating the story of the drunken elephant;厭離貪慾習氣，因發菩提心。Firmly generating the vow, giving donations as numerous as the sands of the Ganges; in the time of King Jyotirmaya (光明王), single-mindedly seeking perfect enlightenment and so on. When I first saw Sakyamuni Buddha (釋迦佛), I was a potter; ghee, oil, honey, and syrup, etc., were the first offerings I made. I was also once an upper-class woman, with righteous faith in the Three Jewels (Triratna); I saw Kaundinya Buddha (憍陳如佛), and offered lamp oil as a donation.』

無勝佛世時，　　我曾作三藏；　共大眾相競，　　惡罵僧為女。　由斯口惡業，　　變我身為女；　卻迴心凈已，　　還變為丈夫。　乃往過去世，　　曾為王子時；　寶髻佛兄弟，　　我以燈明施。　三月曾供養，　　安隱佛世尊；　佛滅度之後，　　以舍利起塔。　曾作富長者，　　三月供養佛；　世尊滅度后，　　建塔九十肘。　后見有勝佛，　　梵志中為最；　舉手合掌敬，　　供養人中尊。　昔時作梵志，　　書論悉明解；　我逢利益佛，　　施座奉如來。　往修苦行時，　　曾住仙人法；　見憍陳世尊，　　捉身欲山下。　我曾作仙人，　　遇逢樂見佛；　諸佛至居處，　　以根果供養。　往昔作仙人，　　見善眼世尊；　以著樹皮衣，　　持施覆其身。　昔曾作人王，　　供養勒叉佛；　頓舍四兵眾，　　求無上菩提。　從初釋迦佛，　　至於護世佛；　七萬五千佛，　　我皆盡供養。　此是一僧祇，　　如是行供養；　一心無異別，　　恒發菩提愿。　次見燃燈佛，　　多聞甚可愛；　以七青蓮花，　　作梵志持供。　我曾作國王，　　見佛名有相；　于佛修行處，　　供養此如來。　我曾作國王，　　有佛名住修；　以妙色珍

【現代漢語翻譯】現代漢語譯本在無勝佛（Anupama Buddha）住世的時候，我曾經是一位精通三藏（Tripitaka）的法師；因為與大眾爭執，惡語謾罵僧人為女子。由於這種惡劣的口業，我曾轉世為女子之身；後來我回心轉意，清凈了自己的心念，又轉回為男子之身。在過去世，我曾經是一位王子；在寶髻佛（Ratnaketu Buddha）的兄弟在世時，我曾以燈火供養。我曾用三個月的時間供養安隱佛（Anila Buddha）世尊；在佛陀涅槃之後，我用佛陀的舍利建造佛塔。我曾經是一位富有的長者，用三個月的時間供養佛陀；在世尊涅槃之後，我建造了一座九十肘高的佛塔。後來我見到了有勝佛（Jayottama Buddha），他是梵志（Brahmin）中最殊勝的；我舉手合掌，恭敬地供養這位人中之尊。過去我做梵志的時候，對各種論典都非常明瞭通達；我遇到利益佛（Arthasiddhi Buddha），獻上座位供養如來。在過去修行苦行的時候，我曾經遵循仙人的修行方法；我見到憍陳如佛（Kaundinya Buddha）世尊，想用身體去堵塞山下的缺口。我曾經做仙人，有幸遇到樂見佛（Abhirama Buddha）；諸佛來到我的住所，我用樹根和果實供養他們。往昔我做仙人的時候，見到了善眼世尊（Sumedha Buddha）；我用自己穿著的樹皮衣，覆蓋在佛陀的身上。過去我曾經做國王，供養勒叉佛（Laksha Buddha）；我毫不猶豫地捨棄了四種軍隊，尋求無上的菩提。從最初的釋迦佛（Shakyamuni Buddha），到最後的護世佛（Lokanatha Buddha）；七萬五千尊佛，我都盡心盡力地供養。這是一個僧祇（Asankhya劫，佛教時間單位），我這樣持續不斷地進行供養；一心一意，沒有絲毫的改變，恒常發願證得菩提。之後我見到了燃燈佛（Dipankara Buddha），他博學多聞，非常令人喜愛；我用七朵青蓮花，作為梵志供養佛陀。我曾經做國王，見到佛陀名為有相（Salakshana Buddha）；在佛陀修行的處所，我供養這位如來。我曾經做國王，有佛陀名為住修（Vasita Buddha）；我用美妙的珍寶

【English Translation】 English version In the time of Anupama Buddha (Incomparable Buddha), I was once a master of the Tripitaka (Three Baskets); Due to contending with the assembly, I evilly cursed monks as women. Because of this evil verbal karma, I was transformed into a woman; Later, I repented and purified my mind, and I was transformed back into a man. In the past, I was once a prince; When the brother of Ratnaketu Buddha (Jewel Crest Buddha) was in the world, I offered lamps. I spent three months making offerings to Anila Buddha (Windless Buddha), the World Honored One; After the Buddha entered Nirvana, I built a stupa with the Buddha's relics. I was once a wealthy elder, offering to the Buddha for three months; After the World Honored One entered Nirvana, I built a stupa ninety cubits high. Later, I saw Jayottama Buddha (Supreme Victory Buddha), who was the most excellent among the Brahmins; I raised my hands in reverence and made offerings to this honored one among humans. In the past, when I was a Brahmin, I was very clear and understood all the treatises; I encountered Arthasiddhi Buddha (Accomplishment of Meaning Buddha), and offered a seat to the Tathagata. In the past, when practicing asceticism, I once followed the practices of immortals; I saw Kaundinya Buddha (Kaundinya Buddha), the World Honored One, and wanted to use my body to block the gap below the mountain. I was once an immortal, fortunate to encounter Abhirama Buddha (Delightful Buddha); When the Buddhas came to my dwelling, I offered them roots and fruits. In the past, when I was an immortal, I saw Sumedha Buddha (Good Eye Buddha), the World Honored One; I used the bark clothing I was wearing to cover the Buddha's body. In the past, I was once a king, offering to Laksha Buddha (Hundred Thousand Buddha); I unhesitatingly abandoned the four divisions of the army, seeking unsurpassed Bodhi. From the first Shakyamuni Buddha (Shakyamuni Buddha) to the last Lokanatha Buddha (Protector of the World Buddha); I made offerings to seventy-five thousand Buddhas with all my heart and effort. This is one Asankhya (incalculable kalpa, a Buddhist unit of time), and I continuously made offerings in this way; With one mind and no difference, I constantly vowed to attain Bodhi. Later, I saw Dipankara Buddha (Lamp Bearer Buddha), who was learned and very lovable; I used seven blue lotus flowers as a Brahmin to offer to the Buddha. I was once a king, and saw a Buddha named Salakshana Buddha (Having Marks Buddha); In the place where the Buddha practiced, I made offerings to this Tathagata. I was once a king, and there was a Buddha named Vasita Buddha (Dwelling in Practice Buddha);

寶，　　音聲而供養。　我曾作國王，　　佛號超師子；　我以寶幡蓋，　　供養此如來。　我曾作國王，　　佛名安隱日；　王有一千城，　　皆令修供養。　我曾作國王，　　有佛名梵志；　以浴室香湯，　　依時沐浴佛。　我昔作國王，　　城中而供養；　三千梵志佛，　　及一尸棄佛。　我曾作長者，　　于財增城中；　供二十五佛，　　修行于梵行。　我曾作長者，　　于彼大城中；　供養尸棄佛，　　建立寺舍塔。　其寺供七佛，　　奉施珍寶具；　及以奴婢等，　　莊宅花園林。　曾作王信敬，　　于尸棄佛所；　覆在彼城中，　　唯求正等覺。　昔曾作梵志，　　有佛名歡喜；　為求菩提故，　　以果先供養。　曾作長者時，　　有佛名善眼；　我以摩尼寶，　　供養此如來。　亦曾作商主，　　有佛名善生；　坐于菩提樹，　　以餅先供養。　于千商人中，　　曾作千商主；　見佛坐菩提，　　號名善意佛。　香泥塗佛上，　　復以扇招涼；　佛邊坐聽法，　　聞法心開悟。　昔作商人主，　　有佛名釋迦；　我以眾寶花，　　以花散佛上。　昔作商人主，　　有佛名高登；　以幡花音樂，　　供養如是佛。　我曾作國王，　　

【現代漢語翻譯】現代漢語譯本我曾用珍寶和音聲來供養佛。我曾經做國王，那時的佛號是超師子（Surashihazi，超越獅子）。我用寶幡和寶蓋，來供養這位如來（Tathagata，佛的稱號）。我曾經做國王，那時的佛名叫安隱日（Aninri，安穩的太陽）。我擁有一千座城池，都讓他們修設供養。我曾經做國王，那時的佛名叫梵志（Fanzhi，婆羅門）。我用浴室和香湯，按時為佛沐浴。我過去做國王時，在城中供養佛。供養了三千位梵志佛（Fanzhi Fo，婆羅門佛），以及一位尸棄佛（Sikhi Buddha）。我曾經做長者（Zhangzhe，富翁），在財增城中。供養了二十五位佛，修行清凈的梵行（Fanxing，清凈行）。我曾經做長者，在那座大城中。供養了尸棄佛，建立了寺廟和佛塔。那座寺廟供奉了七位佛，奉獻了珍寶器具。以及奴婢等等，還有莊園、宅院、花園和樹林。我曾經做國王信敬佛，在尸棄佛的處所。又在那座城中，一心尋求正等覺（Zhengdengjue，無上正等正覺）。過去曾經做梵志，那時的佛名叫歡喜（Huanxi，喜悅）。爲了尋求菩提（Puti，覺悟）的緣故，用果實先供養佛。曾經做長者時，那時的佛名叫善眼（Shanyan，好的眼睛）。我用摩尼寶（Manibao，如意寶珠），供養這位如來。也曾經做商主（Shangzhu，商隊首領），那時的佛名叫善生（Shansheng，好的出生）。佛坐在菩提樹（Puti Shu，覺悟之樹）下，我用餅先供養佛。在千位商人中，我曾經做千商之主。看見佛坐在菩提樹下，佛號名叫善意佛（Shanyi Fo，好的意念佛）。用香泥塗在佛身上，又用扇子為佛招涼。在佛的身邊坐著聽法，聽聞佛法后內心開悟。過去做商人首領時，那時的佛名叫釋迦（Shijia，釋迦牟尼佛）。我用各種寶花，把花散在佛的身上。過去做商人首領時，那時的佛名叫高登（Gaodeng，高燈）。用幡、花和音樂，供養這樣的佛。我曾經做國王

【English Translation】 English version I used treasures and sounds to make offerings to the Buddha. I once was a king, and the Buddha's name at that time was Surashihazi (Surashihazi, surpassing the lion). I used jeweled banners and canopies to make offerings to this Tathagata (Tathagata, an epithet of the Buddha). I once was a king, and the Buddha's name at that time was Aninri (Aninri, peaceful sun). I had a thousand cities, and I had them all prepare offerings. I once was a king, and the Buddha's name at that time was Fanzhi (Fanzhi, Brahmin). I used bathhouses and fragrant water to bathe the Buddha at the proper times. In the past, when I was a king, I made offerings to the Buddha in the city. I made offerings to three thousand Fanzhi Buddhas (Fanzhi Fo, Brahmin Buddhas), and one Sikhi Buddha (Sikhi Buddha). I once was an elder (Zhangzhe, wealthy man), in the city of Caizeng. I made offerings to twenty-five Buddhas, practicing pure Brahmacharya (Fanxing, pure conduct). I once was an elder, in that great city. I made offerings to Sikhi Buddha, and built temples and pagodas. That temple enshrined seven Buddhas, offering precious treasures. As well as slaves, and estates, houses, gardens, and forests. I once was a king who revered the Buddha, in the presence of Sikhi Buddha. And in that city, I single-mindedly sought perfect enlightenment (Zhengdengjue, unsurpassed complete and perfect enlightenment). In the past, I was a Brahmin, and the Buddha's name at that time was Huanxi (Huanxi, joy). In order to seek Bodhi (Puti, enlightenment), I first offered fruit to the Buddha. When I was once an elder, the Buddha's name at that time was Shanyan (Shanyan, good eyes). I used a Mani jewel (Manibao, wish-fulfilling jewel) to make offerings to this Tathagata. I was also once a merchant leader (Shangzhu, caravan leader), and the Buddha's name at that time was Shansheng (Shansheng, good birth). The Buddha was sitting under the Bodhi tree (Puti Shu, tree of enlightenment), and I first offered him cakes. Among a thousand merchants, I was once the leader of a thousand merchants. I saw the Buddha sitting under the Bodhi tree, and the Buddha's name was Shanyi Buddha (Shanyi Fo, good intention Buddha). I smeared fragrant mud on the Buddha's body, and fanned the Buddha to cool him. Sitting by the Buddha's side, I listened to the Dharma, and after hearing the Dharma, my heart was enlightened. In the past, when I was a merchant leader, the Buddha's name at that time was Shijia (Shijia, Shakyamuni Buddha). I used various precious flowers, and scattered the flowers on the Buddha. In the past, when I was a merchant leader, the Buddha's name at that time was Gaodeng (Gaodeng, high lamp). I used banners, flowers, and music to make offerings to such a Buddha. I once was a king

有佛名最上；　超越諸有海，　　當施眾車輅。　我曾作國王，　　有佛名最尊；　佛行百里內，　　地散諸妙花。　我於過去世，　　聞佛欲來過；　遠將勝幡蓋，　　並四兵圍繞。　有佛欲渡河，　　我當作舡師；　見佛心歡喜，　　渡佛到彼岸。　我曾作商主，　　有佛名賢車；　為佛造橋樑，　　令佛安隱渡。　我曾作國王，　　有佛名大梵；　牛頭香造寺，　　以供養于尊。　著僧伽胝衣，　　以覆如來上；　儉世檀香浴，　　降雨人歸佛。　我曾作國王，　　有佛名凈月；　國有多疾疫，　　供佛疫皆除。　我昔作王時，　　有佛名調帝；　請佛說妙法，　　為求菩提道。　我昔作王時，　　有佛名梵尊；　施佛僧伽胝，　　用覆如來上。　當時國中儉，　　我以旃檀湯；　沐浴如來體，　　豐樂人歸佛。　我昔作王時，　　有佛名帝釋；　其國有災起，　　王發慈止息。　我昔作王時，　　供養調帝佛；　用諸百萬寶，　　造食獻如來。　昔為梵志信，　　見佛名悉達；　以百千頌讚，　　供養天人師。　昔為梵志時，　　佛名帝釋幢；　合掌以正信，　　當來愿如佛。　始從燃燈佛，　　至於帝釋幢；　七萬六千佛，　　我皆盡供

【現代漢語翻譯】現代漢語譯本有佛名為最上（Zuishang，意為至高無上）；超越一切存在之海，應當佈施眾多的車乘。我曾經做國王，有佛名為最尊（Zuizun，意為最受尊敬）；佛陀行走的百里之內，大地上散佈著各種美妙的花朵。我在過去的世間，聽聞佛陀將要到來；遠遠地拿著殊勝的幡蓋，並有四種軍隊圍繞。有佛陀想要渡河，我應當作為船伕；見到佛陀內心歡喜，渡佛到達彼岸。我曾經做商隊首領，有佛名為賢車（Xianche，意為賢善的車乘）；為佛陀建造橋樑，讓佛陀安穩地渡過。我曾經做國王，有佛名為大梵（Dafan，意為偉大的梵天）；用牛頭旃檀香建造寺廟，用來供養這位尊者。穿著僧伽胝衣（sengqiediyi，一種袈裟），覆蓋在如來身上；在饑荒的年代用檀香水沐浴，人們都歸向佛陀。我曾經做國王，有佛名為凈月（Jingyue，意為清凈的月亮）；國家有很多疾病和瘟疫，供養佛陀后疾病都消除了。我過去做國王時，有佛名為調帝（Diaodi，意為調御者）；請佛陀宣說妙法，爲了尋求菩提之道。我過去做國王時，有佛名為梵尊（Fanzun，意為梵天之尊）；佈施佛陀僧伽胝（sengqiediyi，一種袈裟），用來覆蓋在如來身上。當時國家正值饑荒，我用旃檀香湯；沐浴如來的身體，豐衣足食的人們都歸向佛陀。我過去做國王時，有佛名為帝釋（Dishi，意為天帝）；他的國家有災難發生，國王發起慈悲心而止息。我過去做國王時，供養調帝佛（Diaodi Fo）；用各種百萬珍寶，製造食物獻給如來。過去作為婆羅門信徒，見到佛陀名為悉達（Xida，意為成就者）；用成百上千的頌歌讚美，供養天人導師。過去作為婆羅門時，佛陀名為帝釋幢（Dishizhuang，意為帝釋的旗幟）；合掌以正信之心，發願將來如同佛陀一樣。從燃燈佛（Randeng Fo）開始，到帝釋幢佛（Dishizhuang Fo）；七萬六千尊佛，我都盡力供養。

【English Translation】 English version There was a Buddha named Zuishang (Supreme); Transcending the sea of all existence, one should offer many chariots. I once was a king, there was a Buddha named Zuizun (Most Honored); Within a hundred li (unit of distance) where the Buddha walked, the ground was scattered with various wonderful flowers. In a past life, I heard that a Buddha was about to come; From afar, I held a magnificent banner and canopy, surrounded by four divisions of troops. If a Buddha wanted to cross a river, I would act as a boatman; Seeing the Buddha, my heart rejoiced, and I ferried the Buddha to the other shore. I once was a leader of merchants, there was a Buddha named Xianche (Virtuous Vehicle); I built a bridge for the Buddha, allowing the Buddha to cross safely. I once was a king, there was a Buddha named Dafan (Great Brahma); I built a temple with sandalwood, to offer to this honored one. Wearing a sanghati robe (sengqiediyi, a type of kasaya), covering the Tathagata; In a time of famine, I provided sandalwood bathwater, and people turned to the Buddha. I once was a king, there was a Buddha named Jingyue (Pure Moon); The country had many diseases and plagues, but offering to the Buddha eliminated all the plagues. When I was a king in the past, there was a Buddha named Diaodi (Tamer); I invited the Buddha to speak the wonderful Dharma, in order to seek the path to Bodhi. When I was a king in the past, there was a Buddha named Fanzun (Brahma Honored); I offered the Buddha a sanghati robe (sengqiediyi, a type of kasaya), to cover the Tathagata. At that time, the country was in famine, and I used sandalwood soup; To bathe the body of the Tathagata, and prosperous people turned to the Buddha. When I was a king in the past, there was a Buddha named Dishi (Indra); His country had disasters arise, but the king generated compassion and stopped them. When I was a king in the past, I made offerings to the Buddha Diaodi (Diaodi Buddha); Using various millions of treasures, I made food to offer to the Tathagata. In the past, as a Brahmin believer, I saw a Buddha named Xida (Siddhartha); Using hundreds of thousands of verses of praise, I made offerings to the teacher of gods and humans. In the past, as a Brahmin, the Buddha was named Dishizhuang (Indra's Banner); With palms together and with right faith, I vowed to be like the Buddha in the future. Starting from Dipamkara Buddha (Randeng Fo), to Indra's Banner Buddha (Dishizhuang Fo); Seventy-six thousand Buddhas, I have all made offerings to them.

養。　滿二阿僧祇，　　供養于諸佛；　不曾心有異，　　志願菩提處。　第三阿僧祇，　　亦為王供養；　佛名安隱日，　　滅度而起塔。　我昔為國王，　　種種供養佛；　滿足皆隨意，　　起塔名法王。　昔為大商主，　　見佛名悉供；　我以眾金花，　　散佛呈供養。　昔為商人時，　　見佛名寶髻；　為佛作金網，　　以覆大師上。　昔為商人時，　　佛名上蓮花；　作銀花供養，　　散佈如來上。　昔為商人時，　　見佛名上稱；　我以上妙室，　　供養于如來。　昔為大國王，　　佛號名勝論；　正證菩提日，　　我以四兵護。　昔為商人時，　　見佛名無垢；　造塔並浴室，　　及以燃燈明。　我昔作王時，　　見佛名合覺；　坐石而入定，　　音樂以供養。　昔為商人時，　　見佛名修行；　降怨度人眾，　　掃地令佛過。　昔為商人時，　　聞佛名凈住；　欲來造寺舍，　　園苑毗訶羅。　昔為大國王，　　有佛名相師；　摩尼寶供養，　　我時為菩薩。　昔為大國王，　　有佛名系都；　我造法王塔，　　繒幡以供養。　昔為大國王，　　有佛名舍重；　我以瓶杖施，　　起塔並設會。　我昔為商主，　　有佛名見義；　

【現代漢語翻譯】現代漢語譯本供養。在兩個阿僧祇（asamkhya，極大的數字單位）的時間裡，我供養了諸佛；不曾有絲毫異心，始終志願于菩提（bodhi，覺悟）之處。在第三個阿僧祇的時間裡，我也作為國王供養諸佛；佛名為安隱日佛（Anindraraditya），佛陀滅度后我為他建造佛塔。我過去作為國王時，用種種方式供養佛；所有供養都滿足佛的意願，並建造了一座名為法王塔的佛塔。過去我作為大商主時，見到了佛名為悉供佛（Samantapujita）；我用眾多的金花，散佈在佛身上以呈獻供養。過去我作為商人時，見到了佛名為寶髻佛（Ratnaketu）；我為佛製作了金網，覆蓋在大師的上方。過去我作為商人時，見到了佛名為上蓮花佛（Uttamapadma）；我製作銀花供養，散佈在如來（Tathagata，佛的稱號）身上。過去我作為商人時，見到了佛名為上稱佛（Uttamanama）；我用最美好的房室，供養于如來。過去我作為大國王時，佛號名為勝論佛（Jayadeva）；在佛陀正證菩提之日，我用四種軍隊護衛。過去我作為商人時，見到了佛名為無垢佛（Vimala）；我建造佛塔和浴室，以及點燃燈火照明。我過去作國王時，見到了佛名為合覺佛（Samyak sambuddha）；佛陀坐在石頭上入定，我用音樂來供養。過去我作為商人時，見到了佛名為修行佛（Caranastha）；佛陀降伏怨敵，救度眾人，我掃地讓佛陀經過。過去我作為商人時，聽聞佛名為凈住佛（Suvisuddhavasa）；我想要為佛建造寺廟，園苑和精舍（vihara）。過去我作為大國王時，有佛名為相師佛（Laksananetra）；我用摩尼寶（mani，寶珠）供養，當時我還是菩薩（bodhisattva，追求覺悟的修行者）。過去我作為大國王時，有佛名為系都佛（Siddhartha）；我建造法王塔，用彩色的絲綢幡旗來供養。過去我作為大國王時，有佛名為舍重佛（Tyagaguru）；我用瓶子和手杖佈施，建造佛塔並舉辦齋會。我過去作為商主時，有佛名為見義佛（Arthadarsi）；

【English Translation】 English version Offering. For two asamkhyas (asamkhya, an extremely large number unit), I made offerings to all the Buddhas; Never having a different thought, always aspiring to the place of bodhi (bodhi, enlightenment). In the third asamkhya, I also made offerings as a king; The Buddha's name was Anindraraditya (Anindraraditya), and after the Buddha's parinirvana (parinirvana, complete nirvana), I built a stupa for him. In the past, when I was a king, I made various offerings to the Buddha; All offerings satisfied the Buddha's wishes, and I built a stupa named Dharma King Stupa. In the past, when I was a great merchant, I saw the Buddha named Samantapujita (Samantapujita); I scattered many golden flowers on the Buddha to present offerings. In the past, when I was a merchant, I saw the Buddha named Ratnaketu (Ratnaketu); I made a golden net for the Buddha and covered it above the master. In the past, when I was a merchant, I saw the Buddha named Uttamapadma (Uttamapadma); I made silver flowers as offerings and scattered them on the Tathagata (Tathagata, title of a Buddha). In the past, when I was a merchant, I saw the Buddha named Uttamanama (Uttamanama); I offered the most wonderful chambers to the Tathagata. In the past, when I was a great king, the Buddha was named Jayadeva (Jayadeva); On the day the Buddha attained bodhi, I protected him with four kinds of troops. In the past, when I was a merchant, I saw the Buddha named Vimala (Vimala); I built a stupa and a bathroom, and lit lamps for illumination. In the past, when I was a king, I saw the Buddha named Samyak sambuddha (Samyak sambuddha); The Buddha sat on a stone in meditation, and I offered music. In the past, when I was a merchant, I saw the Buddha named Caranastha (Caranastha); The Buddha subdued enemies and saved people, and I swept the ground for the Buddha to pass. In the past, when I was a merchant, I heard of the Buddha named Suvisuddhavasa (Suvisuddhavasa); I wanted to build a temple, gardens, and a vihara (vihara, monastery) for the Buddha. In the past, when I was a great king, there was a Buddha named Laksananetra (Laksananetra); I offered a mani jewel (mani, jewel), and at that time I was a bodhisattva (bodhisattva, one who seeks enlightenment). In the past, when I was a great king, there was a Buddha named Siddhartha (Siddhartha); I built the Dharma King Stupa and offered colorful silk banners. In the past, when I was a great king, there was a Buddha named Tyagaguru (Tyagaguru); I gave away bottles and staffs, built stupas, and held feasts. In the past, when I was a merchant, there was a Buddha named Arthadarsi (Arthadarsi);

以金寶真珠，　　種種香供養。　我為大國王，　　佛名諸兵義；　佛游於人間，　　四兵迎供養。　我為大國王，　　佛名他利見；　欲入于城內，　　設樂香花供。　我昔為商主，　　有佛名底沙；　以諸莖木香，　　根香散供佛。

「我昔曾為大仙人，　　見晨宿佛在寶龕；　但一伽他而贊佛，　　超過九劫修苦行。　昔為梵志名最上，　　見佛名曰毗婆尸；　兩手持苣發菩提，　　歡喜佈散如來上。　菩薩昔為商主時，　　見佛世尊名尸棄；　並有弟子聲聞眾，　　三月衣食而供給。　昔為商人深正信，　　于彼毗婆尸佛所；　並諸弟子聲聞眾，　　三月衣食而供給。　昔為商人深正信，　　佛名迦留村陀佛；　請佛家資盡佈施，　　隨佛出家持梵行。　昔為商人深正信，　　見佛迦耶迦牟尼；　先造立寺生恭敬，　　后乃方隨佛出家。　昔為梵志名最勝，　　于兩足尊迦葉佛；　由聞喜護所說語，　　乃得出家修凈意。　菩薩昔作國王時，　　于彌勒仙修供養；　入定見我當作佛，　　時仙卻來供養我。　從安隱佛至迦葉，　　供養七萬七千佛；　一切如來皆奉侍，　　乃能數滿三僧祇。　皆悉歡喜而供事，　　未曾少許心別異；　皆發無上菩提愿

【現代漢語翻譯】現代漢語譯本以金銀珠寶和各種香料供養。我曾是大國王，佛名為諸兵義（Zhubingyi）；佛在人間游化時，我以四種軍隊迎接並供養。我曾是大國王，佛名為他利見（Tali Jian）；佛將要進入城內時，我設定音樂、香和花來供養。我過去是商隊首領，有一尊佛名為底沙（Disha）；我用各種莖木香和根香散佈供養佛。

我過去曾是大仙人，見到晨宿佛（Chensu Fo）在寶龕中；僅僅用一句偈頌讚美佛，就超過了九劫的苦修。過去我是一位名叫最上（Zuishang）的婆羅門，見到佛名為毗婆尸（Vipassi）；雙手拿著苣（jù）草，發菩提心，歡喜地將苣草散在如來身上。菩薩過去做商隊首領時，見到佛世尊名為尸棄（Sikhi）；連同他的弟子和聲聞眾，我供養了他們三個月的衣食。過去我是一位具有深刻正信的商人，在毗婆尸佛（Vipassi）那裡；連同他的弟子和聲聞眾，我供養了他們三個月的衣食。過去我是一位具有深刻正信的商人，佛名為迦留村陀佛（Kalucun Tuo Fo）；我請佛到家中，將所有家產都佈施了，並跟隨佛出家持守梵行。過去我是一位具有深刻正信的商人，見到佛迦耶迦牟尼（Jiaye Jiamuni）；我先建造寺廟，表達恭敬之心，然後才跟隨佛出家。過去我是一位名叫最勝（Zuisheng）的婆羅門，在兩足尊迦葉佛（Jiaye Fo）那裡；因為聽聞喜護（Xihu）所說的話，才得以出家修習清凈的意念。菩薩過去做國王時，對彌勒仙（Mile Xian）進行供養；入定中見到我將成佛，當時仙人反而來供養我。從安隱佛（Anyin Fo）到迦葉佛（Jiaye Fo），我供養了七萬七千尊佛；對一切如來都恭敬奉侍，才能夠圓滿三個阿僧祇劫的修行。都歡喜地供養侍奉，未曾有絲毫心意的差別；都發起了無上的菩提愿。

【English Translation】 English version Offering with gold, jewels, and various incenses. I was a great king, the Buddha's name was Zhubingyi (Possessing Armies); When the Buddha traveled among humans, I greeted and offered to him with four kinds of armies. I was a great king, the Buddha's name was Tali Jian (Beneficial Sight); When the Buddha was about to enter the city, I provided music, incense, and flowers as offerings. In the past, I was a merchant leader, there was a Buddha named Disha (Tisha); I scattered various stem and root incenses to offer to the Buddha.

In the past, I was a great immortal, seeing the Chensu Fo (Morning Star Buddha) in a jeweled shrine; Merely praising the Buddha with one gatha surpassed nine kalpas of ascetic practice. In the past, I was a Brahmin named Zuishang (Supreme), seeing the Buddha named Vipassi (Vipashyin); Holding Dichrostachys cinerea flowers with both hands, generating Bodhi mind, joyfully scattering them upon the Tathagata. When the Bodhisattva was a merchant leader in the past, he saw the World Honored One, the Buddha named Sikhi (Shikhi); Along with his disciples and Shravaka assembly, I provided them with clothing and food for three months. In the past, I was a merchant with deep faith, at the place of Vipassi Buddha (Vipashyin); Along with his disciples and Shravaka assembly, I provided them with clothing and food for three months. In the past, I was a merchant with deep faith, the Buddha's name was Kalucun Tuo Fo (Krakucchanda Buddha); I invited the Buddha to my home, donated all my family wealth, and followed the Buddha to leave home and uphold pure conduct. In the past, I was a merchant with deep faith, seeing the Buddha Jiaye Jiamuni (Kasyapa Shakyamuni); I first built a temple, expressing reverence, and then followed the Buddha to leave home. In the past, I was a Brahmin named Zuisheng (Most Victorious), at the place of the Two-Footed Honored One, Kasyapa Buddha (Kasyapa Buddha); Because of hearing the words spoken by Xihu (Joyful Protection), I was able to leave home and cultivate pure intention. When the Bodhisattva was a king in the past, he made offerings to the Mile Xian (Maitreya Immortal); Entering Samadhi, I saw that I would become a Buddha, and at that time, the immortal came to make offerings to me instead. From Anyin Fo (Secure Buddha) to Kasyapa Buddha (Kasyapa Buddha), I made offerings to seventy-seven thousand Buddhas; Serving all the Tathagatas with reverence, I was able to complete the practice of three asamkhya kalpas. All joyfully made offerings and served, without the slightest difference in intention; All generated the supreme Bodhi aspiration.

，　　為菩薩時供養佛。　一切示現而授記，　　對眾咸言當作佛；　我先求愿皆滿足，　　如先所愿今思忖。　此愿皆令得滿足，　　彼佛世尊諸大德；　授我無上菩提記。　　我昔曾作尸毗王，　復為一切施主時，　　並及尾濫大王身，　捨身舍寶行檀度。　　昔為商主入大海，　持戒專求趣彼岸，　　能害自身令眾樂，　皆令得度于苦海。　　往昔曾作仙人時，　常行忍辱波羅蜜，　　身體手足被支解，　由行忍辱心無退，　　如緊那羅本生說。　我曾欲竭于大海，　　以滿精進波羅蜜，　皆由口業真實語。　　昔名藥物大臣時，　牛出梵志共論義，　　當滿般若波羅蜜，　諸天擊鼓而助喜。　　昔為梵志名生然，　勤修勝禪波羅蜜，　　頭上鳥生男女卵，　定中不起鳥能飛。　　修行滿六波羅蜜，　慈心常有思念處，　　我廣心求尊重愿，　發願愿求皆滿足。　　彼諸大德一切佛，　我皆供養天人師，　　三有苦海諸眾生，　一切皆歸涅槃路，　　我為菩薩修供養。　從彼光明王身後，　　乃至帝幢佛世尊；　度得一千俱胝眾，　　況覆成佛度無邊。　世間之尊大導師，　　已度未度人天眾；　我已置立橋船筏，　　堅固度于諸有情。　我若入于圓寂后

【現代漢語翻譯】現代漢語譯本為菩薩時供養佛陀。一切示現而授記，對大眾都說將來會成佛；我先前所求的願望都已滿足，如今思量先前所發的愿。這些願望都將得到滿足，那些佛陀世尊，諸位大德；授予我無上菩提的授記。我過去曾作尸毗王（Śibi-rāja，古代印度國王，以慈悲著稱，曾割肉喂鷹），又曾作為一切施主的時候，以及尾濫大王（國王名），捨棄身體和珍寶來行佈施。過去曾作為商主進入大海，持戒專心尋求到達彼岸，能夠犧牲自身使眾生快樂，都讓他們從苦海中得到解脫。往昔曾作為仙人的時候，常行忍辱波羅蜜（kṣānti-pāramitā，忍辱的修行），身體手足被肢解，由於修行忍辱內心沒有退縮，如緊那羅（Kiṃnara，一種半人半鳥的神）本生故事所說。我曾想要竭盡大海之水，以圓滿精進波羅蜜（vīrya-pāramitā，精進的修行），都是由於口業真實語的力量。過去名為藥物大臣的時候，與牛和梵志（婆羅門）共同辯論義理，當圓滿般若波羅蜜（prajñā-pāramitā，智慧的修行），諸天擊鼓來助興歡喜。過去作為梵志名為生然，勤奮修行殊勝的禪定波羅蜜（dhyāna-pāramitā，禪定的修行），頭上鳥生下男女鳥卵，禪定中不起身，鳥兒能夠自由飛翔。修行圓滿了六波羅蜜（ṣaṭ-pāramitā，六種到彼岸的修行），慈悲心常有思念之處，我以廣大的心尋求尊重和願望，發願所求的願望都能夠滿足。那些諸位大德一切佛陀，我都供養了天人導師，三有（trayo bhava，佛教指欲界、色界、無色界）苦海中的眾生，一切都歸向涅槃（nirvāṇa，寂滅）之路，我作為菩薩修行供養。從光明王（Prabhā-rāja）身後，乃至帝幢佛（Indraketu-buddha）世尊；度脫了一千俱胝（koṭi，印度計數單位，通常指千萬或億）眾生，更何況成佛后所度的無量無邊。世間的至尊大導師，已經度脫和尚未度脫的人天大眾；我已經設定了橋樑和船筏，堅固地度脫一切有情眾生。我如果進入圓寂（parinirvāṇa，大般涅槃）之後

【English Translation】 English version When I was a Bodhisattva, I made offerings to the Buddhas. Showing all manifestations and bestowing predictions, I declared to the assembly that they would become Buddhas; My previous vows have all been fulfilled, and now I reflect on the vows I made before. May these vows all be fulfilled, by those Buddhas, the World Honored Ones, all great virtuous ones; Granting me the prediction of unsurpassed Bodhi (awakening). In the past, I was King Śibi (Śibi-rāja, an ancient Indian king known for his compassion, who once cut flesh to feed a hawk), And when I was the giver of all things, as well as King Vilamba, I gave up my body and treasures to practice generosity. In the past, I entered the great ocean as a merchant leader, Upholding precepts and single-mindedly seeking to reach the other shore, able to sacrifice myself to bring joy to beings, All were delivered from the sea of suffering. In the past, when I was an ascetic, I constantly practiced the perfection of patience (kṣānti-pāramitā, the practice of patience), my body, hands, and feet were dismembered, Because of practicing patience, my mind did not retreat, as the Jātaka (birth story) of the Kiṃnara (a mythical creature, half-human and half-bird) says. I once desired to exhaust the water of the great ocean, to fulfill the perfection of diligence (vīrya-pāramitā, the practice of diligence), All due to the power of truthful speech of my karma of speech. In the past, when I was a great minister named Medicine, Debating the meaning with a cow and a Brahmin (Brahmin), when fulfilling the perfection of wisdom (prajñā-pāramitā, the practice of wisdom), The gods struck drums to assist and rejoice. In the past, as a Brahmin named Sheng Ran, Diligently cultivating the supreme perfection of meditation (dhyāna-pāramitā, the practice of meditation), birds laid eggs of males and females on my head, Without rising from meditation, the birds were able to fly freely. Having cultivated and fulfilled the six perfections (ṣaṭ-pāramitā, the six perfections to reach the other shore), Compassionate thoughts are always present, I seek respect and wishes with a vast mind, The vows I make, may all be fulfilled. Those great virtuous ones, all Buddhas, I have made offerings to the teachers of gods and humans, the beings in the sea of suffering of the three realms (trayo bhava, the desire realm, form realm, and formless realm), All return to the path of Nirvana (nirvāṇa, cessation), I cultivate offerings as a Bodhisattva. From behind King Prabhā (Prabhā-rāja), up to the World Honored One, Buddha Indraketu (Indraketu-buddha); Delivering one thousand koṭis (koṭi, an Indian unit of counting, usually referring to ten million or one hundred million) of beings, how much more when becoming a Buddha, delivering immeasurable beings. The World Honored One, the great guide, has delivered and has not yet delivered the masses of humans and gods; I have already set up bridges and rafts, firmly delivering all sentient beings. If I enter Parinirvana (parinirvāṇa, the great passing away) after

，　　由能濟度無邊人，　諸有能修福德者，　　當來皆入涅槃城。　我若入于圓寂后，　　而能修集於佛事，　少許供養于形像，　　即得生天無量樂。　我若入于圓寂后，　　遺留法寶甘露味，　如若有情聞此者，　　皆能修習出離去。」

已上諸佛名。

根本說一切有部毗奈耶藥事卷第十五大正藏第 24 冊 No. 1448 根本說一切有部毗奈耶藥事

根本說一切有部毗奈耶藥事卷第十六

大唐三藏義凈奉　制譯

爾時世尊是無上福田，恭敬尊重，能令國王及諸臣佐、婆羅門居士、商人商主、天龍藥叉、阿素羅、迦樓羅、揵達婆、緊那落、莫呼洛伽，乃至傍蘇畢舍遮等，以諸衣服、臥具、湯藥、諸療病物供給世尊及苾芻僧伽。爾時佛在室羅筏城給孤獨園，時諸外道共集講堂，皆相謂言：「仁者知不？我等比來於此得諸國王群臣居士婆羅門等，尊重供養供給衣服、臥具、醫藥等物。今有沙門喬答摩，人間出現，所有尊重恭敬供養供給醫藥、衣服、臥具等，皆悉施彼，我等斷絕無有利養。今復云何共設何計？」其中一人作如是言：「仁者應知，若持梵行者作非梵行。」時諸外道答曰：「如是。」復有一外道，云何得之？說曰：「我等法中，有一女人，形貌端正

，人所樂見。教彼女言：『喬答摩沙門共為私事。』」眾皆問曰：「是誰端正？」答曰：「彼氈遮外道女。」眾人即使令喚至已，告曰：「小妹須知！我等往日所有利養皆被斷絕。今時所有利養衣服，醫藥臥具等，悉皆尊重供養喬答摩沙門。汝不助我耶？棄卻我等耶？」其女問曰：「仁者使我便欲作何計？」答曰：「汝是我眷屬家小妹，可能作是言：『沙門喬答摩，共我私行非梵行事。』若能如是，名為捍敵。世人即皆尊重供養我等，如昔無異。」其女告曰：「我不能謗沙門喬答摩，彼天人師，王臣敬重，威德無量，誰能輒信？」時諸外道報曰：「妹子！汝若不能謗沙門喬答摩，不依我等言者，我等大眾，不共汝言談話說，不得入我等家中，共擯棄汝，令汝至死，后墮地獄。」女人身少智性，遂便問曰：「仁者教我，欲作何事？」時諸外道告曰：「汝可時時往逝多林。」其女依教，每日往逝多林。乃至后時，其女腹上覆一缽盂，詣如來所。爾時世尊為無量百千大眾，前後圍繞說微妙法，然而此女來入會中，世尊既見外道女來，作是念曰：「我昔曾作此業，積整合就由如暴流，其外道魔女面前而住。」說伽他曰：

「聲響令人愛，　　美言清巧語；　染我懷妊胎，　　而今復說法。」

爾時世尊以頌告曰：

【現代漢語翻譯】現代漢語譯本：人們都樂於見到。他們教唆她說：『沙門喬答摩（Śrāmaṇa Gautama，釋迦牟尼佛）與她有私情。』」眾人便問：「誰是那個端莊美麗的女子？」回答說：「是那個氈遮外道女。」眾人立刻叫人把她喚來，告訴她說：「小妹你可知！我們往日的供養都被斷絕了。現在所有的供養，衣服、醫藥、臥具等等，都全部尊重地供養沙門喬答摩。你難道不幫助我們嗎？要拋棄我們嗎？」那女子問道：「各位想讓我做什麼呢？」回答說：「你是我眷屬家的小妹，可以這樣說：『沙門喬答摩，與我私下行非清凈梵行之事。』如果能這樣說，就叫做抵禦敵人。世人就會像以前一樣，尊重並供養我們。」那女子說：「我不能誹謗沙門喬答摩，他是天人導師，國王大臣都敬重他，威德無量，誰會輕易相信？」這時，外道們威脅說：「妹子！你若不能誹謗沙門喬答摩，不聽我們的話，我們大眾就不與你說話，不讓你進入我們的家，共同擯棄你，讓你至死，死後墮入地獄。」那女子年幼無知，便問道：「各位教我，想讓我做什麼事？」外道們說：「你可以時常去逝多林（Jetavana，祇園精舍）。」那女子聽從他們的教唆，每日都去逝多林。直到後來，那女子在腹部藏了一個缽盂，來到如來（Tathāgata，佛的稱號）所在的地方。當時，世尊（Bhagavat，佛的稱號）正被無數百千大眾前後圍繞，宣說微妙的佛法，然而這個女子卻走入會中，世尊見到外道女前來，心想：「我過去曾造作這樣的業，積累成就猶如暴流，這個外道魔女現在站在我的面前。」於是說了這首伽陀（Gāthā，偈頌）：『聲音悅耳惹人愛，美妙言辭巧動聽；卻誣陷我懷有身孕，如今又來此說法。』這時，世尊用偈頌回答說：

【English Translation】 English version: 'People are delighted to see it.' They instructed her, 'The Śrāmaṇa Gautama (Śrāmaṇa Gautama, referring to Śākyamuni Buddha) is having an affair with her.' The crowd then asked, 'Who is that dignified and beautiful woman?' The answer was, 'It is that Cañcā-māṇavikā (Cañcā-māṇavikā, a female ascetic) heretic woman.' The crowd immediately had her summoned and told her, 'Little sister, you must know! All our previous offerings have been cut off. Now all the offerings, clothes, medicine, bedding, etc., are all respectfully offered to the Śrāmaṇa Gautama. Aren't you going to help us? Are you going to abandon us?' The woman asked, 'What do you want me to do?' They replied, 'You are our family's little sister, you can say this: 'The Śrāmaṇa Gautama is secretly engaging in non-celibate practices with me.' If you can say this, it is called resisting the enemy. The world will respect and offer to us as before.' The woman said, 'I cannot slander the Śrāmaṇa Gautama, he is the teacher of gods and humans, respected by kings and ministers, with immeasurable power and virtue, who would easily believe it?' At this time, the heretics threatened, 'Sister! If you cannot slander the Śrāmaṇa Gautama and do not listen to us, we, the assembly, will not speak to you, will not let you enter our homes, will jointly abandon you, causing you to die, and after death, fall into hell.' The woman, being young and ignorant, then asked, 'What do you want me to do?' The heretics said, 'You can often go to Jetavana (Jetavana, the Jetavana Monastery).' The woman followed their instructions and went to Jetavana every day. Until later, the woman hid a bowl on her abdomen and came to where the Tathāgata (Tathāgata, an epithet of the Buddha) was. At that time, the Bhagavat (Bhagavat, an epithet of the Buddha) was surrounded by countless hundreds of thousands of people, expounding the subtle Dharma, but this woman entered the assembly. When the World-Honored One saw the heretic woman coming, he thought, 'I have created such karma in the past, accumulated and achieved like a torrent, this heretic demon woman is now standing in front of me.' Then he spoke this Gāthā (Gāthā, a verse): 'The sound is pleasant and lovable, beautiful words are clever and pleasing; Yet she falsely accuses me of being pregnant, and now comes here to preach the Dharma.' At this time, the World-Honored One replied with a verse:

「若人為妄語，　　當墮于地獄。」

外道女答曰：

「若作云不作，　　彼當墮地獄。」

世尊告曰：

「二人皆墮于地獄，　　墮與不墮自心知，　謗法之者來生苦，　　(少句，未見本)。」

爾時天帝釋作是思惟：「彼外道女，垢穢大聖及苾芻僧伽。」作是念已，即以神變解缽令墮。是時魔女大生羞恥，速即歸去。

時諸眾首苾芻白佛言：「世尊！云何勝軍大王，佛為說法，初即授記於此正真等正覺？又復我等，今欲往無熱池邊，于如來前各自說本事。」佛即默然而受其請。諸佛常法，出現於世，未入涅槃，教化有情必作十事。云何為十？一者久植善根法王太子灌頂授記；二者未曾發心有情，令彼發起無上菩提之心；三者建立三寶；四者結界；五者命壽五分之中，要舍一分；六者于室羅伐城現大神通；七者于平林聚落，現從天下；八者于父母所令見真諦；九者于無熱池中，共諸苾芻，說業報因緣。由此義故，世尊共諸苾芻，于無熱池中說昔本業報事。告諸苾芻等：「可往無熱池邊，各說自本業事。」時諸苾芻聞佛教敕，咸皆依命。佛共四百九十九苾芻眾，于室羅伐城沒，無熱池邊出，往詣野猛藥叉遊行之處，其處花果甚可悅意。然而此池流注四海：一名弶伽河、二名新度河

【現代漢語翻譯】現代漢語譯本：『如果有人說謊，就應當墮入地獄。』

外道女回答說：

『如果說了要做卻不做，那人也應當墮入地獄。』

世尊告訴他們：

『這兩人都將墮入地獄，墮入與否自己心裡清楚。誹謗佛法的人來世會受苦，（此處缺一句，未見原本）。』

當時，天帝釋這樣思量：『那個外道女，玷污了大聖（指佛陀）以及比丘僧團。』這樣想著，就用神通使她的缽掉落。那時，魔女感到非常羞愧，立刻離開了。

這時，各位眾首比丘稟告佛陀說：『世尊！勝軍大王，佛陀為他說法，一開始就為他授記，預言他將證得真正的等正覺（Samyak-sambuddha，完全覺悟的佛陀）嗎？還有，我們現在想去無熱池（Anavatapta，傳說中位於喜馬拉雅山的聖湖）邊，在如來（Tathagata，佛陀的稱號）面前各自講述自己的前世因緣。』佛陀默許了他們的請求。諸佛通常的做法是，出現在世間，在未入涅槃（Nirvana，佛教術語，指解脫）之前，一定會做十件事。哪十件事呢？一是為久植善根的法王太子灌頂授記；二是讓未曾發心的人，發起無上菩提之心（Anuttara-samyak-sambodhi-citta，追求完全覺悟的心）；三是建立三寶（佛、法、僧）；四是結界（Sima-bandha，劃定神聖區域）；五是在壽命的五分之一時，捨棄一部分壽命；六是在室羅伐城（Sravasti，古印度城市）顯現大神變；七是在平林聚落，示現從天而降；八是在父母面前讓他們見到真諦；九是在無熱池中，與各位比丘，講述業報因緣。因為這個緣故，世尊與各位比丘，在無熱池中講述過去所造的業報之事。告訴各位比丘等：『可以前往無熱池邊，各自講述自己的前世業報之事。』當時，各位比丘聽到佛陀的教誨，都遵從佛命。佛陀與四百九十九位比丘眾，在室羅伐城消失，在無熱池邊出現，前往野猛藥叉（Yaksa，一種神）之處，那個地方花果非常令人喜愛。然而這個池水流向四海：一名弶伽河（Ganga，恒河）、二名新度河（Sindhu，印度河）

【English Translation】 English version: 『If a person speaks falsely, he should fall into hell.』

The female heretic replied:

『If one says he will do something but does not do it, he should fall into hell.』

The World-Honored One (Bhagavan, an epithet of the Buddha) said:

『Both of these two will fall into hell; whether one falls or not, one knows in one's own heart. Those who slander the Dharma (Buddha's teachings) will suffer in future lives, (a sentence is missing, not found in the original).』

At that time, Sakra, Lord of the Devas (Indra, the ruler of the gods), thought: 『That female heretic has defiled the Great Sage (Buddha) and the Bhikshu Sangha (community of monks).』 Thinking this, he used his divine power to make her bowl fall. At that time, the demoness felt great shame and quickly departed.

Then, the chief Bhikshus (monks) said to the Buddha: 『World-Honored One! The great King Senapati (victorious general), when the Buddha preached to him, was immediately given a prediction that he would attain true and complete enlightenment (Samyak-sambuddha, perfectly enlightened Buddha)? Furthermore, we now wish to go to the Anavatapta (a mythical lake in the Himalayas) lake and each tell our own past deeds before the Tathagata (another name for Buddha).』 The Buddha silently accepted their request. It is the usual practice of all Buddhas that, when they appear in the world and before they enter Nirvana (liberation from suffering), they will certainly do ten things. What are the ten? First, to anoint and predict the future Buddhahood of a Dharma King's (righteous ruler) son who has long planted good roots; second, to cause beings who have never generated the aspiration for enlightenment to generate the mind of unsurpassed Bodhi (Anuttara-samyak-sambodhi-citta, the mind of perfect enlightenment); third, to establish the Three Jewels (Buddha, Dharma, Sangha); fourth, to establish boundaries (Sima-bandha, demarcation of sacred area); fifth, to relinquish a portion of one's lifespan during the fifth part of one's life; sixth, to display great miraculous powers in Sravasti (ancient Indian city); seventh, to manifest descending from the heavens in the village of Palasa Forest; eighth, to cause one's parents to see the truth; ninth, to speak about the causes and conditions of karmic retribution in the Anavatapta lake with the Bhikshus. Because of this reason, the World-Honored One, together with the Bhikshus, spoke about the past deeds and karmic retributions in the Anavatapta lake. He told the Bhikshus: 『You may go to the Anavatapta lake and each tell your own past deeds.』 At that time, the Bhikshus, hearing the Buddha's command, all obeyed. The Buddha, together with four hundred and ninety-nine Bhikshus, disappeared in Sravasti and appeared at the Anavatapta lake, going to the place of the fierce Yaksha (a type of spirit), where the flowers and fruits were very pleasing. However, this lake flows into the four seas: one is called the Ganga (Ganges River), the second is called the Sindhu (Indus River).

、三名縛叉河、四名呬多河。其處險峻，非得通人而不能往。佛與大眾，俱到彼已。

爾時世尊起世俗心，作此心時，乃至蟲蟻皆知佛意。難陀、鄔波難陀龍王知如來意，云何世尊起世間心？見佛欲于無熱池中，共諸苾芻各說往昔因業。即于池中，化出大蓮花，其花千葉，猶如車輪，色如天金，寶莖花蕊金剛所作，無量千花周匝圍繞。爾時世尊坐此花上，及諸苾芻各坐一蓮花。於時具壽舍利弗在王舍城祇利跋窶山上，縫僧伽胝衣。佛告大目揵連：「往喚取汝同侶舍利弗來。」白言：「如是。」時具壽大目揵連，從無熱池沒，于祇利跋窶山現，到舍利弗前告言：「具壽舍利弗！今時世尊共九百九十九苾芻眾于無熱池住。我承佛敕，故來相喚，即可同行。」答曰：「具壽大目連！汝可待我縫僧伽胝了方得相隨。」告曰：「我共相助縫，不任意。」時大目連以神變力五指為針助縫，其舍利弗告目連曰：「汝應前去，我即後來。」大目連曰：「仁若不去，我強力將行。」時具壽舍利弗即舒戶鉤，告目連曰：「汝神通為最，且取此戶鉤然後將我。」時大目連即挽戶鉤，然舍利弗又作是念：「彼大威德，若挽戶鉤並我將去。」便以神通，以身繫著祇阇崛山，其山即動，並贍部洲地俱時皆動；難陀、鄔波難陀龍王，並無熱大池

【現代漢語翻譯】現代漢語譯本：三名縛叉河（Vakkha River），四名呬多河（Hita River）。那地方險峻，不是熟悉道路的人不能前往。佛陀和大夥，一同到達那裡。當時世尊生起了世俗的心念，當他生起這個心念時，乃至蟲蟻都知道佛陀的心意。難陀龍王（Nanda Dragon King）、鄔波難陀龍王（Upananda Dragon King）知道如來的心意，心想：『世尊為何生起世間的心念呢？』他們看到佛陀想要在無熱池（Anavatapta Lake）中，和各位比丘各自講述往昔的因緣業報。隨即在池中，化出巨大的蓮花，那花有一千片花瓣，像車輪一樣大，顏色像天上的黃金，花梗和花蕊是用金剛做成的，無數千朵花在周圍環繞。當時世尊坐在這朵花上，各位比丘也各自坐在一朵蓮花上。當時具壽舍利弗（Sariputra）在王舍城（Rajagrha）的祇利跋窶山（Gijjhakuta Mountain）上，縫製僧伽胝衣（Sanghati，一種袈裟）。佛陀告訴大目犍連（Mahamaudgalyayana）：『去把你的同伴舍利弗叫來。』大目犍連回答說：『遵命。』當時具壽大目犍連，從無熱池消失，在祇利跋窶山顯現，到舍利弗面前告訴他說：『具壽舍利弗！現在世尊和九百九十九位比丘眾在無熱池居住。我奉佛陀的命令，所以來叫你，可以一起去。』舍利弗回答說：『具壽大目犍連！你可以等我縫完僧伽胝衣再一起去。』大目犍連說：『我可以幫你一起縫，不要緊。』當時大目犍連用神通力，用五指當針幫助縫製，舍利弗告訴目犍連說：『你應該先去，我隨後就來。』大目犍連說：『如果你不去，我就用強力帶你走。』當時具壽舍利弗就伸出戶鉤，告訴目犍連說：『你的神通最厲害，先拿走這個戶鉤然後再帶我走。』當時大目犍連就拉戶鉤，然而舍利弗又這樣想：『他威力很大，如果拉戶鉤連我一起帶走。』就用神通，用身體系著祇阇崛山，那山就震動，連贍部洲（Jambudvipa）的大地都同時震動；難陀龍王（Nanda Dragon King）、鄔波難陀龍王（Upananda Dragon King），和無熱大池（Anavatapta Lake）。

【English Translation】 English version: The third is named Vakkha River, and the fourth is named Hita River. The place is dangerous, and one cannot go there without someone who knows the way. The Buddha and the assembly arrived there together. At that time, the World Honored One arose a mundane thought. When he arose this thought, even insects and ants knew the Buddha's intention. The Nanda Dragon King and Upananda Dragon King knew the Tathagata's intention and wondered: 'Why does the World Honored One arise a worldly thought?' They saw that the Buddha wanted to be in Anavatapta Lake, and with the Bhikshus, each would speak of past causes and karma. Immediately in the lake, they transformed a large lotus flower, with a thousand petals, like a chariot wheel, the color of heavenly gold, the stem and pistil made of Vajra, with countless thousands of flowers surrounding it. At that time, the World Honored One sat on this flower, and each of the Bhikshus sat on a lotus flower. At that time, the Venerable Sariputra was on Gijjhakuta Mountain in Rajagrha, sewing a Sanghati robe. The Buddha said to Mahamaugalyayana: 'Go and call your companion Sariputra here.' Mahamaugalyayana replied: 'As you command.' At that time, the Venerable Mahamaugalyayana disappeared from Anavatapta Lake and appeared on Gijjhakuta Mountain, and said to Sariputra: 'Venerable Sariputra! Now the World Honored One is staying at Anavatapta Lake with nine hundred and ninety-nine Bhikshus. I am here to call you by the Buddha's command, so we can go together.' Sariputra replied: 'Venerable Mahamaugalyayana! You can wait for me to finish sewing the Sanghati robe before we go together.' Mahamaugalyayana said: 'I can help you sew it together, it doesn't matter.' At that time, Mahamaugalyayana used his supernatural power, using his five fingers as needles to help sew. Sariputra said to Mahamaugalyayana: 'You should go first, I will come later.' Mahamaugalyayana said: 'If you don't go, I will take you by force.' At that time, the Venerable Sariputra stretched out a door hook and said to Mahamaugalyayana: 'Your supernatural power is the greatest, first take this door hook and then take me.' At that time, Mahamaugalyayana pulled the door hook, but Sariputra then thought: 'He has great power, if he pulls the door hook he will take me away with it.' Then he used his supernatural power to tie his body to Gijjhakuta Mountain, and the mountain shook, and the land of Jambudvipa shook at the same time; the Nanda Dragon King, the Upananda Dragon King, and the great Anavatapta Lake.

之中諸大德等，咸悉總動。時諸苾芻白佛言：「此是難陀、鄔波難陀龍王令動地耶？」佛告諸苾芻：「此非難陀、鄔波難陀龍王動此地也。此是大聲聞現神通也。」其舍利弗復作是念：「我若繫著須彌山者，彼亦將去。我今以心繫著無熱池中，如來所坐大蓮花已，即不能動。」時大目連告舍利弗曰：「具壽！捔神通訖，可往世尊所。」舍利弗曰：「汝且前去，我在後來。」其大目連去已，未至佛所，舍利弗先到，禮佛雙足，于蓮花上坐已，目連方至。尊者問曰：「汝于先來，何大遲之？」時諸苾芻皆生疑惑，唯佛能斷，白佛言：「世尊！比見大目乾連神通第一，今乃不如。」佛告諸苾芻：「汝等諦聽！非但今時，乃往古昔，于中天國有一畫師。其人因事，往詣余國至已，還向畫師家停。然而主人作一轉關木女，彩色莊嚴，令其供給看侍。對前而住，客便喚曰：『來，於此眠臥。』其木女默然而立，斯人唸曰：『主人發遣此女看侍於我。』即以手挽，其索即斷，身手俱散。極生羞恥，便作是念：『今者被其私里辱我，我應對眾而為恥辱。』斯人即于當門墻上畫自己身猶如自絞，入門扇后隱身而住。主人怪晚日高不起，即往看之，開門乃見自絞而死，便作是念：『彼人何故自勒咽喉？』復見木人聚在地上，緣我勝彼由斯致

【現代漢語翻譯】現代漢語譯本：這時，所有的大德們都一起行動起來。當時，眾比丘問佛說：『這是難陀（Nanda，歡喜）和鄔波難陀（Upananda，近歡喜）龍王使大地震動嗎？』佛告訴眾比丘：『不是難陀和鄔波難陀龍王使大地震動。這是大聲聞以神通所為。』這時，舍利弗（Sariputra，智慧第一）又想：『如果我係縛住須彌山（Sumeru，妙高山），他也能將它移走。我現在用心繫縛在無熱池（Anavatapta，無熱惱）中，如來所坐的大蓮花上，他就不能動了。』當時，大目連（Maha Maudgalyayana，神通第一）告訴舍利弗說：『具壽！比試完神通，可以去世尊那裡了。』舍利弗說：『你先去，我在後面。』大目連走後，還沒到佛那裡，舍利弗先到了，禮拜佛的雙足，在蓮花上坐下，目連才到。世尊問道：『你為什麼來得這麼晚？』當時，眾比丘都產生疑惑，只有佛能斷除，便稟告佛說：『世尊！之前看到大目乾連（Maha Maudgalyayana）神通第一，現在卻不如。』佛告訴眾比丘：『你們仔細聽！不只是現在，往昔很久以前，在中天國（Madhya-desa，古印度中部地區）有一個畫師。這個人因為有事，前往其他國家，回來後到畫師家停留。然而主人做了一個轉關木女，用彩色裝飾，讓她供給看侍。木女對著客人站立，客人便叫道：『來，在這裡睡覺。』木女默默地站著，這人想：『主人派這個女子來侍候我。』就用手拉她，繩索就斷了，身體和手都散開了。客人非常羞恥，便想：『現在被她私下裡羞辱我，我應該在大眾面前羞辱她。』這人就在當門墻上畫自己上吊的樣子，入門扇後藏身而住。主人奇怪太陽很高了客人還不起來，就去看他，開門就看見客人上吊死了，便想：『他為什麼自己勒脖子？』又看見木人聚在地上，因為我勝過他才導致這樣。』

【English Translation】 English version: At that time, all the great virtuous ones moved together. Then, the Bhikshus asked the Buddha: 'Is it Nanda (Joy) and Upananda (Near Joy) Dragon Kings who are causing the earth to shake?' The Buddha told the Bhikshus: 'It is not Nanda and Upananda Dragon Kings who are causing this earth to shake. It is a great Sravaka (Direct Disciple) manifesting his supernatural powers.' At that time, Sariputra (Shariputra, foremost in wisdom) thought: 'If I were to bind Mount Sumeru (Sumeru, wondrous high mountain), he would also move it. Now, I will use my mind to bind the Anavatapta (Anavatapta, free from heat) lake, and the great lotus flower upon which the Tathagata (Thus Come One) sits, and he will not be able to move it.' At that time, Maha Maudgalyayana (Maha Maudgalyayana, foremost in supernatural powers) said to Sariputra: 'Reverend One! After finishing the contest of supernatural powers, we can go to the World Honored One.' Sariputra said: 'You go first, I will come later.' After Maha Maudgalyayana left, before he reached the Buddha, Sariputra arrived first, bowed to the Buddha's feet, and sat upon the lotus flower. Only then did Maudgalyayana arrive. The World Honored One asked: 'Why did you arrive so late?' At that time, all the Bhikshus became doubtful, and only the Buddha could resolve their doubts, so they reported to the Buddha: 'World Honored One! Previously, we saw Maha Maudgalyayana as foremost in supernatural powers, but now he is not as good.' The Buddha told the Bhikshus: 'Listen carefully! Not only now, but also in the distant past, in Madhya-desa (Madhya-desa, ancient central India) there was a painter. This person, due to some matter, went to another country, and upon returning, stayed at the painter's house. However, the host made a jointed wooden woman, adorned with colors, and had her provide service and attendance. The wooden woman stood facing the guest, and the guest called out: 'Come, sleep here.' The wooden woman stood silently, and the person thought: 'The host has sent this woman to attend to me.' He then pulled her hand, and the rope broke, and her body and hands scattered. The guest felt extremely ashamed, and thought: 'Now she has privately humiliated me, I should publicly humiliate her.' This person then painted a picture of himself hanging himself on the wall by the door, and hid behind the door fan. The host was surprised that the sun was high and the guest had not gotten up, so he went to see him, and upon opening the door, saw the guest hanging himself, and thought: 'Why did he strangle himself?' He also saw the wooden person gathered on the ground, it was because I was superior to him that this happened.'

死。其國立法，有人死者，先奏王知然後殯葬。主人急告王曰：『中天竺國有一畫師，來居我家，我作轉關木女供給。彼為是人手挽索斷，斯人羞恥自懸而死。愿王檢看，我願殯葬。』王即敕使往看，使者告曰：『汝且斫索令斷然後檢看，為是自懸而死？為是主人勒殺？』是時主人即以斧斫唯加斫壁，客便告曰：『為死活耶？』既對王臣，深懷愧恥。」佛告諸苾芻：「于意云何？爾時畫師者，即舍利弗是。作機關木女者，即大目乾連是。于彼時中由有工巧而能勝彼，今用神通還復得勝。

「複次苾芻，汝等諦聽！乃往古昔，別於一方聚落之中有二畫師，共鬥技能，皆稱我好、明解工巧。俱詣王所，白言云：『我明圖畫。』第二亦云：『我能圖畫。』時王即令壁上各畫一面：『畫已能知，我不信說。』其一畫師，時經六月乃畫一面。其第二者，但唯摩飾壁面。其畫了者，即白王言：『我畫墻了。』王共群臣來觀畫彩。告曰：『大端正。』第二畫師白王：『看我畫作，由前壁畫光影現斯，以薄衣覆。』王見此事，甚大怪之，云：『更勝彼。』其人禮王足已，白言：『此非我畫，由彼壁畫於此影現。大王！為復畫者端妙？為復此處端正？』王言：『如汝作者，甚為端正。』」佛告諸苾芻：「汝意云何？爾時六月磨作畫

【現代漢語翻譯】現代漢語譯本死。他們的國家有法律規定，有人去世，必須先稟告國王，然後才能辦理喪事。有一個主人急忙稟告國王說：『中天竺國來了一個畫師，住在我家，我製作了一個轉關木女（一種機關人偶）來招待他。那畫師因為被人發現是他弄斷了機關人偶的手臂，感到羞愧，就上吊自殺了。希望大王派人檢查，我才能安葬他。』國王立刻派遣使者前去檢視，使者說：『你先砍斷繩子，看看他是自己上吊死的，還是主人勒死的？』當時主人就用斧頭砍繩子，卻只砍到了墻壁。客人便說：『是死是活啊？』因為是對國王的使臣，主人感到非常慚愧。」佛陀告訴各位比丘：『你們認為如何？當時的畫師，就是舍利弗（智慧第一的佛陀十大弟子之一）。製作機關木女的，就是大目乾連（神通第一的佛陀十大弟子之一）。當時因為有工巧技藝而能勝過對方，現在運用神通，還是能夠勝過對方。

『再次，比丘們，你們仔細聽！很久以前，在某個地方的村落里，有兩個畫師，互相爭鬥技藝，都自稱自己畫得好、明白繪畫的技巧。他們一起去見國王，稟告說：『我擅長繪畫。』第二個畫師也說：『我能繪畫。』當時國王就讓他們各自在墻壁上畫一面：『畫完之後，我自然能知道，我不相信你們說的。』其中一個畫師，花了六個月的時間才畫完一面墻。而第二個畫師，只是不斷地打磨牆面。畫完的畫師，就稟告國王說：『我畫完了。』國王和群臣一起來觀看畫作，稱讚說：『非常端正。』第二個畫師對國王說：『請看我的畫作，因為前面墻壁的畫的光影顯現在這裡，用薄紗覆蓋著。』國王看到這件事，感到非常驚奇，說：『你更勝一籌。』那人向國王行禮后，稟告說：『這不是我畫的，是由於那面牆的畫作在這裡顯現出影子。大王！是畫的端正巧妙呢？還是這裡端正呢？』國王說：『像你這樣的做法，非常端正。』」佛陀告訴各位比丘：『你們認為如何？當時花了六個月打磨牆面

【English Translation】 English version Death. Their country had a law that if someone died, the king must be informed before the funeral could take place. A master hurriedly reported to the king, 'A painter from Madhyadesha (Middle India) came to live in my house. I made a 'zhuanguan munu' (a mechanical puppet) to entertain him. That painter, because he was discovered to have broken the mechanical puppet's arm, felt ashamed and hanged himself. I hope Your Majesty will send someone to inspect so that I can bury him.' The king immediately sent an envoy to investigate. The envoy said, 'You must first cut the rope to see if he hanged himself or if the master strangled him.' At that time, the master used an axe to cut the rope, but only hit the wall. The guest then said, 'Is he dead or alive?' Because it was to the king's envoy, the master felt very ashamed.' The Buddha told the Bhikshus, 'What do you think? The painter at that time was Shariputra (wisdom foremost among the Buddha's ten great disciples). The one who made the mechanical puppet was Maudgalyayana (spiritual power foremost among the Buddha's ten great disciples). At that time, because of skillful craftsmanship, he was able to overcome the other. Now, using supernatural powers, he can still overcome the other.

'Furthermore, Bhikshus, listen carefully! In the ancient past, in a village in a certain place, there were two painters who competed in skill, each claiming to be good at painting and understanding the techniques of painting. They went together to see the king and reported, 'I am good at painting.' The second painter also said, 'I can paint.' At that time, the king had them each paint one side of a wall: 'After painting, I will naturally know; I do not believe what you say.' One of the painters spent six months painting one side of the wall. The second painter only polished the wall. The painter who finished painting reported to the king, 'I have finished painting.' The king and his ministers came to view the painting and praised, 'Very upright.' The second painter said to the king, 'Please look at my painting. Because the light and shadow of the painting on the front wall appear here, covered with thin gauze.' The king was very surprised to see this and said, 'You are even better.' That person bowed to the king and reported, 'This is not my painting; it is because the painting on that wall is reflected here. Great King! Is the painting upright and skillful? Or is this place upright?' The king said, 'What you have done is very upright.'' The Buddha told the Bhikshus, 'What do you think? At that time, spending six months polishing the wall

師者，即舍利弗是。時經六月畫師者，即大目連是也。于彼時中由其工巧而能得勝，今復神通而還獲勝。

「複次苾芻，汝等諦聽！非但今時神通得勝，古昔于波羅痆斯城不遠，有二仙人：一名勝佉、二名利棄多。彼於後時，天降大雨，地面多泥。其勝佉仙人膝腳跌倒地，被打瓶破。仙人咒誓，於十二年中天更不雨。其梵授王及波羅痆斯人眾，皆聞仙人咒誓令十二年天不降雨。王及國人同往彼仙所，白言：『大仙！莫作如是。』仙人告曰：『我不忍之，令十二年不得下雨。』梵授王等別向利棄多仙人所，以事白言。此仙作實語，應時天降大雨。」佛告諸苾芻等：「爾時名勝佉仙人者，即大目連是。利棄多仙人者，即舍利弗是也。」廣說如上。

「複次苾芻！彼二仙人有少惱緣，其利棄多仙人即于勝佉邊求而懺摩。正禮足時，其勝佉乃以腳蹋利棄多頭髻之上。被蹋之時，即作咒誓：『愿明日日出之時，汝頭破裂。』勝佉還即咒誓：『愿日莫出。』日既不出，世間黑闇。諸婆羅門、城中人眾皆來白勝佉仙人曰：『莫作是事。』彼仙答曰：『若令日出，頭決破裂。』其利棄多告勝佉曰：『汝可作一土頭。』其仙即作土頭戴之，其日即出，土頭便破。」佛告諸苾芻：「莫作異見。時勝佉仙人者，即大目揵連是。利

【現代漢語翻譯】現代漢語譯本：

『師』指的是舍利弗（Śāriputra）。當時經過六個月的畫師指的是大目犍連（Mahāmaudgalyāyana）。在那個時候，他憑藉精巧的技藝而獲勝，如今又憑藉神通而再次獲勝。『再者，比丘們，你們仔細聽！不僅僅是現在憑藉神通獲勝，很久以前在波羅奈斯城（Varanasi）不遠的地方，有兩位仙人：一位名叫勝佉（Śaṅkha），一位名叫利棄多（Likita）。後來，天降大雨，地面泥濘。勝佉仙人膝蓋和腳跌倒在地，打破了一個瓶子。仙人發誓，十二年內天上不再下雨。梵授王（Brahmadatta）和波羅奈斯的人們，都聽說了仙人發誓要讓十二年不下雨。國王和國民一同前往仙人那裡，稟告說：『大仙！不要這樣做。』仙人說：『我無法忍受，要讓十二年不得下雨。』梵授王等人又去利棄多仙人那裡，把事情告訴了他。這位仙人說了真實的話，當時天上就下起了大雨。』佛告訴各位比丘：『當時名叫勝佉仙人的人，就是大目犍連。利棄多仙人，就是舍利弗。』詳細的經過如上所述。『再者，比丘們！這兩位仙人之間發生了一些不愉快的事情，利棄多仙人就在勝佉仙人那裡請求懺悔。當他恭敬地禮拜雙足時，勝佉竟然用腳踩在利棄多的頭頂上。被踩的時候，利棄多就發誓說：『愿明日太陽升起的時候，你的頭裂開。』勝佉也立刻發誓說：『愿太陽不要升起。』太陽既然不出來，世間一片黑暗。各位婆羅門、城裡的人們都來告訴勝佉仙人說：『不要這樣做。』那位仙人回答說：『如果讓太陽出來，我的頭一定會裂開。』利棄多告訴勝佉說：『你可以做一個泥土的頭。』那位仙人就做了一個泥土的頭戴在頭上，太陽立刻升起，泥土的頭就破裂了。』佛告訴各位比丘：『不要產生不同的看法。當時的勝佉仙人，就是大目犍連。利

【English Translation】 English version:

『The teacher』 refers to Śāriputra. The painter who spent six months at that time refers to Mahāmaudgalyāyana. At that time, he was able to win by his skillful craftsmanship, and now he wins again by his supernatural powers. 『Furthermore, Bhikshus, listen carefully! It is not only now that he wins by supernatural powers, but long ago, not far from the city of Varanasi, there were two hermits: one named Śaṅkha, and the other named Likita. Later, there was heavy rain, and the ground was muddy. The hermit Śaṅkha fell to the ground on his knees and feet, breaking a pot. The hermit vowed that it would not rain for twelve years. King Brahmadatta and the people of Varanasi all heard that the hermit had vowed that it would not rain for twelve years. The king and the people of the country went to the hermit and said: 『Great hermit! Do not do this.』 The hermit said: 『I cannot bear it, I will not let it rain for twelve years.』 King Brahmadatta and others went to the hermit Likita and told him about the matter. This hermit spoke the truth, and at that time it rained heavily.』 The Buddha told the Bhikshus: 『The hermit named Śaṅkha at that time was Mahāmaudgalyāyana. The hermit Likita was Śāriputra.』 The detailed account is as described above. 『Furthermore, Bhikshus! There was some unpleasantness between the two hermits, and the hermit Likita asked Śaṅkha for repentance. When he respectfully prostrated at his feet, Śaṅkha actually stepped on Likita's head. When he was stepped on, Likita vowed: 『May your head be split open when the sun rises tomorrow.』 Śaṅkha also immediately vowed: 『May the sun not rise.』 Since the sun did not come out, the world was in darkness. All the Brahmins and the people in the city came to tell the hermit Śaṅkha: 『Do not do this.』 That hermit replied: 『If I let the sun come out, my head will surely be split open.』 Likita told Śaṅkha: 『You can make a clay head.』 That hermit made a clay head and put it on his head, and the sun immediately rose, and the clay head was broken.』 The Buddha told the Bhikshus: 『Do not have different views. The hermit Śaṅkha at that time was Mahāmaudgalyāyana. Li』

棄多仙人者，舍利弗苾芻是。于彼時中而已勝彼，今時亦勝。」

佛告諸苾芻：「汝等復聽！我今為汝說。昔中天竺有一巧人，善解牙作。遂持象牙，刻為粳米一斗，以充道糧，往波斯國。既至彼國，詣一巧師家中，暫寄欲住。斯人不在，但有其妻。既見妻已，報言：『將此一斗白粳米為我作飯。』其巧工妻答曰：『此米留著，汝當且去。』其人留米即去。彼便為煮，柴薪俱盡，米仍不熟。夫主來至家中，問其妻曰：『賢首！汝今作何物耶？』妻即具說。夫便看米，乃知是象牙為米，夫以誑心告曰：『此水為有灰故，米不能熟。汝用凈甜水煮，米當即熟。』后時留米人來，其妻報曰：『汝宜取凈甜水來。』其人持瓦瓶取水。預前速至畫作水池，于其池中畫作一死狗，其形脹爛。其取水人至彼池已，乃見此狗，一手掩鼻，一手下瓶。以眼視狗，遂打瓶破。瓶既破已，便自羞恥。」佛言：「汝等苾芻，勿作異念。其昔巧工作象牙米者，大目乾連是。畫作水池者，今舍利弗是也。汝諸苾芻！如來所得之定，諸聖獨覺，名亦不知。諸獨覺所得之定，舍利子、大目連，名亦不知。舍利子所得之定，餘聲聞眾，名亦不知。舍利子苾芻，具大威德，勝大目連。然而由彼多現神通，密作是說：『大目乾連神通第一。』」

【現代漢語翻譯】現代漢語譯本：『捨棄多位仙人的那個人，就是舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）苾芻。他在過去就已經勝過他們，現在也勝過他們。』佛陀告訴眾苾芻（bhikṣu，比丘）說：『你們再聽！我現在為你們說一個故事。過去在中天竺（Madhya-deśa，古印度中部地區）有一個手藝精巧的人，擅長製作象牙工藝品。他用象牙雕刻了一斗粳米，作為路上的糧食，前往波斯國（Pārsīka，古代波斯）。到達波斯國后，他拜訪了一位手藝人，想在他家借住一段時間。那人不在家，只有他的妻子在家。他見到那位妻子后，說道：『請你用這一斗白粳米為我做飯。』那位手藝人的妻子回答說：『這米你先留下，你先去別處吧。』那人留下米就離開了。她便開始煮米，柴火都燒盡了，米仍然煮不熟。她的丈夫回到家中，問他的妻子說：『賢首（xiánshǒu，賢妻）！你現在在做什麼呢？』妻子便把事情的經過都告訴了他。丈夫看了看米，才知道是用象牙做的米，丈夫便用欺騙的心告訴妻子說：『這水裡有灰，所以米煮不熟。你用乾淨的甜水煮，米就會立刻煮熟。』後來，留下米的那個人回來了，那位妻子告訴他說：『你應該去取乾淨的甜水來。』那個人拿著瓦罐去取水。他事先快速地來到一個畫著圖案的水池邊，在池中畫了一條死狗，形狀已經脹爛。取水人來到池邊，看見了這條狗，一手捂著鼻子，一手放下瓦罐。他看著狗，結果打碎了瓦罐。瓦罐打碎后，他感到非常羞愧。』佛陀說：『你們這些苾芻，不要產生其他的想法。過去那個用象牙製作米的人，就是大目乾連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通著稱）。畫水池的人，就是現在的舍利弗。你們這些苾芻！如來（Tathāgata，佛陀的稱號之一）所得到的禪定，諸聖者和獨覺（Pratyekabuddha，不依師而自悟的修行者）連名字都不知道。諸獨覺所得到的禪定，舍利弗和大目乾連連名字都不知道。舍利弗所得到的禪定，其餘的聲聞眾（Śrāvaka，聽聞佛法而修行的弟子）連名字都不知道。舍利弗苾芻，具有大威德，勝過大目乾連。然而因為他經常示現神通，暗地裡說：『大目乾連神通第一。』』

【English Translation】 English version: 'The one who abandoned many hermits is the bhikṣu Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom). He was superior to them in the past, and he is superior to them now.' The Buddha told the bhikṣus (monks): 'Listen again! I will now tell you a story. In the past, in Madhya-deśa (the central region of ancient India), there was a skilled craftsman who was good at making ivory crafts. He carved a dou (a unit of volume) of japonica rice out of ivory to serve as food for his journey to Pārsīka (ancient Persia). After arriving in Pārsīka, he visited a craftsman's house, intending to stay there for a while. The man was not at home, only his wife was there. After seeing the wife, he said, 'Please cook this dou of white japonica rice for me.' The craftsman's wife replied, 'Leave this rice here, and you should go elsewhere for now.' The man left the rice and departed. She began to cook the rice, but even after all the firewood was used up, the rice was still not cooked. Her husband returned home and asked his wife, 'Virtuous one! What are you doing?' The wife told him everything. The husband looked at the rice and realized that it was made of ivory. The husband then deceitfully told his wife, 'The water has ash in it, so the rice cannot be cooked. If you use clean, sweet water to cook it, the rice will cook immediately.' Later, the man who left the rice returned, and the wife told him, 'You should go and fetch clean, sweet water.' The man took a clay pot to fetch water. He quickly went to a pond with paintings on it, and in the pond, he painted a dead dog, its shape bloated and rotten. When the water-fetcher arrived at the pond, he saw the dog, covered his nose with one hand, and lowered the pot with the other. He looked at the dog and accidentally broke the pot. After breaking the pot, he felt very ashamed.' The Buddha said, 'You bhikṣus, do not have other thoughts. The one who made the rice out of ivory in the past was Mahāmaudgalyāyana (one of the ten great disciples of the Buddha, known for his supernatural powers). The one who painted the pond was the current Śāriputra. You bhikṣus! The samādhi (state of meditative consciousness) attained by the Tathāgata (one of the titles of the Buddha) is unknown even to the saints and Pratyekabuddhas (those who attain enlightenment on their own without a teacher). The samādhi attained by the Pratyekabuddhas is unknown even to Śāriputra and Mahāmaudgalyāyana. The samādhi attained by Śāriputra is unknown even to the rest of the Śrāvakas (disciples who practice by listening to the Dharma). The bhikṣu Śāriputra possesses great power and virtue, surpassing Mahāmaudgalyāyana. However, because he often displays supernatural powers, he secretly says, 'Mahāmaudgalyāyana is the foremost in supernatural powers.''

複次大迦葉波自說其業，而說頌曰：

「迦葉往詣于眾前，　　具說前生修行法：　舍施少分諸功德，　　獲斯無量勝福田。　猶如世間師子王，　　無畏游于諸山藪；　今大迦葉亦復然，　　演說昔法心無畏。　我昔曾施升秕食，　　當於無漏獨覺所；　住最無垢三昧定，　　我今信受亦復然。　于佛教中發大愿，　　常聞如是最勝法；　由是因緣獲果報，　　千度生於北郁單。　其國長壽無彼我，　　漸獲尊貴無闕少；　由斯一業獲果報，　　千度得生忉利天。　彼天受妙香瓔珞，　　色相殊好以嚴身；　彼壽報盡命既終，　　還復天中獲安樂。　由於一業發大愿，　　多饒財寶不貪著；　不求五欲受諸樂，　　便捨出家學佛道。　我昔不遇大明師，　　亦不逢彼聲聞眾；　見服袈裟染衣者，　　便即頂禮求出家。　我見如是出家時，　　在於佛前眾中坐；　從眾而起頂禮佛，　　說佛是我親教師。　於時世尊出是言：　　『汝是弟子我為師；　若求出離諸苦難，　　宜應聽受凈妙法。』　世尊為我說妙法，　　發大慈悲於我處；　四禪十力及六根，　　八支聖道令修學。　我今獲致如斯法，　　便以漏盡不復生；　今我最後受此身，　　與諸賢聖為同侶。

【現代漢語翻譯】現代漢語譯本其次，大迦葉波（Mahākāśyapa）親自講述了他的業報，並說了以下偈頌：

『迦葉（Kāśyapa）前往大眾面前，詳細講述了他前世的修行方法：僅僅佈施了少許功德，就獲得了這無量殊勝的福田。猶如世間的獅子王，無所畏懼地遊走于山林之中；現在的大迦葉（Mahākāśyapa）也是這樣，演說過去的佛法，內心毫無畏懼。我過去曾經佈施一升秕穀食物，給予無漏的獨覺（Pratyekabuddha）；他安住在最清凈的三昧（Samādhi）禪定中，我現在仍然信受奉行。我在佛教中發下大愿，常常聽聞這樣最殊勝的佛法；由於這樣的因緣，我獲得了果報，有千次轉生於北俱盧洲（Uttarakuru）。那個國家的人們長壽，沒有彼此的爭執，逐漸獲得尊貴，沒有任何缺失；由於這一個善業所獲得的果報，我千次得生於忉利天（Trāyastriṃśa）。在忉利天（Trāyastriṃśa）享受美妙的香氣和瓔珞，用殊勝美好的色相來莊嚴自身；那天壽終盡，命終之後，還能夠再次在天界獲得安樂。由於一個善業而發下大愿，擁有眾多的財寶卻不貪戀執著；不追求五欲的享樂，便捨棄世俗，出家學習佛道。我過去沒有遇到偉大的明師，也沒有遇到聲聞（Śrāvaka）僧眾；見到身穿袈裟染衣的人，便立刻頂禮，請求出家。我見到像這樣出家的時候，在佛陀面前的大眾中坐著；從大眾中起身，頂禮佛陀，說佛陀是我的親教師。當時世尊說：『你是我的弟子，我是你的老師；如果想要脫離各種苦難，就應該聽受清凈微妙的佛法。』世尊為我宣說微妙的佛法，以大慈悲對待我；四禪（Dhyāna）、十力（Daśabala）以及六根（Ṣaḍindriya），八支聖道（Aṣṭāṅgamārga）都讓我修學。我現在獲得了這樣的佛法，便能夠漏盡煩惱，不再輪迴轉生；現在是我最後一次受生，與各位賢聖成為同伴。』

【English Translation】 English version Then, Mahākāśyapa spoke about his own karma and recited the following verses:

'Kāśyapa went before the assembly, and described in detail the practices of his previous lives: By giving away a small portion of merit, he obtained this immeasurable and excellent field of blessings. Like the lion king in the world, fearlessly roaming in the mountains and forests; Now, Mahākāśyapa is also like that, expounding the past Dharma without any fear in his heart. I once offered a handful of chaff as food to a non-outflow Pratyekabuddha; He dwelt in the most immaculate Samādhi concentration, and I now believe and accept it as well. I made a great vow in the Buddha's teachings, and often heard such supreme Dharma; Due to this cause and condition, I obtained the karmic reward, and was reborn a thousand times in Uttarakuru. The people in that country are long-lived, without disputes of self and other, gradually obtaining honor without any lack; Due to this one karma, I was reborn a thousand times in Trāyastriṃśa heaven. In Trāyastriṃśa heaven, I enjoyed wonderful fragrances and garlands, adorning myself with excellent and beautiful appearances; When that lifespan ended, and life was over, I could still obtain happiness again in the heavens. Due to one karma, I made a great vow, possessing abundant wealth but not being greedy or attached; Not seeking the pleasures of the five desires, I then renounced the world to study the Buddha's path. In the past, I did not encounter a great enlightened teacher, nor did I meet the Śrāvaka assembly; Upon seeing those wearing dyed robes of a Kaṣāya, I immediately prostrated and requested to leave home. When I saw myself leaving home like this, I sat in the assembly before the Buddha; Rising from the assembly, I prostrated to the Buddha, saying that the Buddha was my personal teacher. At that time, the World Honored One said: 'You are my disciple, and I am your teacher; If you seek to escape all suffering, you should listen to the pure and wonderful Dharma.' The World Honored One expounded the wonderful Dharma for me, with great compassion towards me; The four Dhyānas, ten Daśabalas, and six Ṣaḍindriyas, and the eightfold Aṣṭāṅgamārga, He instructed me to study. Now I have attained such Dharma, and can exhaust outflows and not be reborn again; Now is the last time I receive this body, and I am a companion with all the virtuous and holy ones.'

如來常說真實法，　　持凈戒者愿隨心；　我所發願今得隨，　　更不受生最後有。　我生及貪今已盡，　　斷諸有結更不縛；　我於法中為長子，　　由法王力離眾苦。　佛已記我為第一，　　于杜多中最為上；　已見實諦證真法，　　我今惑盡獲不動。　對聖尊前說本業，　　在於阿耨大池中；　大聖慈尊加被我，　　安坐蓮花說斯事。」

爾時耆宿聲聞諸大苾芻問具壽舍利子言：「汝昔曾作何業？由彼業故，得大智慧，辯才無礙。」爾時舍利弗以頌答曰：

「我昔山林見隱人，　　是其獨覺寂靜者；　依止空閑修凈行，　　身被垢弊破袈裟。　我時見彼心歡悅，　　即便取衣為浣染；　更以針線好縫治，　　慇勤頂禮申恭敬。　彼便於我生哀愍，　　舉身涌在大空中；　為現種種變神通，　　於是搖飏騰空去。　時我睹斯神變已，　　合掌殷心發弘願：『愿我生生常智慧，　　有大勢力饒財寶，　于彼榮豪族姓中，　　常得出家舍五欲。』　由斯願力得出家，　　五百生中離俗網。

「此是最後身，　　得生於人間；　親事大導師，　　無上等正覺。　我今得出家，　　于釋師子教；　以獲安隱法，　　去熱得清涼。　我於半月間，　　讀誦達彼岸；

【現代漢語翻譯】現代漢語譯本如來常常宣說真實的佛法，持守清凈戒律的人願望都能隨心實現；我所發下的誓願如今得以實現，將不再受輪迴之苦，這是最後一次生命。我的生命和貪慾如今已經窮盡，斷除了各種束縛，不再被纏縛；我在佛法中是佛的長子，依靠法王的力量脫離各種痛苦。佛陀已經授記我為第一，在苦行者中最為殊勝；我已經見到真實的道理，證悟了真正的佛法，如今我的迷惑已經消除，獲得了不動搖的境界。我在聖者面前陳述我過去的行為，在阿耨大池（Anavatapta，傳說中的大湖）之中；偉大的聖者慈悲地加持我，安坐在蓮花上講述這些事情。'

當時，年長的聲聞（Śrāvaka，聽聞佛法而證悟的弟子）和各位大比丘（Bhiksu，出家受具足戒的男性佛教徒）問具壽舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）說：'您過去曾經做過什麼業？因為那個業的緣故，得到大智慧，辯才無礙。' 當時，舍利弗（Śāriputra）用偈頌回答說：

'我過去在山林中見到一位隱士，他是位獨自覺悟的寂靜者；他依靠空閑之地修習清凈的行為，身上穿著破舊的袈裟。我當時見到他內心歡喜，就取了他的衣服為他洗滌染色；又用針線好好地縫補，慇勤地頂禮，表達恭敬之意。他對我生起憐憫之心，舉身涌到大空中；為我展現種種變化的神通，於是搖曳飛騰而去。當時我看到這種神變之後，合掌誠心發下宏大的誓願： '愿我生生世世常有智慧，有強大的勢力和豐饒的財寶，在那榮耀顯赫的家族中，常常能夠出家，捨棄五欲。' 由於這個誓願的力量，我得以出家，五百世中脫離世俗的束縛。

'這是我最後一次生命，得以降生在人間；親近侍奉偉大的導師，無上等正覺（Anuttarā-samyak-saṃbodhi，無上的、正確的、完全的覺悟）。我如今得以出家，在釋迦（Śākya，佛陀的種族）師子的教法中；因此獲得了安穩平靜的佛法，去除煩惱的熱惱，得到清涼。我在半個月的時間裡，讀誦佛經，通達彼岸；

【English Translation】 English version The Tathagata (如來，Thus Come One) always speaks the true Dharma (法，teachings), and those who uphold pure precepts will have their wishes fulfilled; The vows I made are now fulfilled, and I will no longer be subject to rebirth; this is my last existence. My life and greed are now exhausted, and I have severed all bonds, no longer bound; I am the eldest son in the Dharma, relying on the power of the Dharma King to be free from all suffering. The Buddha has predicted that I am the foremost, the most superior among the ascetics; I have seen the true principle and realized the true Dharma, and now my delusions are gone, and I have attained an unshakeable state. I recount my past deeds before the Holy One, in the Anavatapta (阿耨大池) Lake; The Great Holy Compassionate One blesses me, sitting peacefully on a lotus flower, speaking of these things.'

At that time, the elder Śrāvakas (聲聞，Disciples who attain enlightenment by hearing the Buddha's teachings) and great Bhiksus (比丘，Ordained male monks) asked the Venerable Śāriputra (舍利子，One of the Buddha's ten great disciples, known for his wisdom): 'What deeds did you perform in the past? Because of those deeds, you have attained great wisdom and unimpeded eloquence.' At that time, Śāriputra (舍利弗) answered in verse:

'In the past, in the mountains and forests, I saw a recluse, a solitary awakened one in tranquility; Relying on secluded places, he practiced pure conduct, wearing a worn-out and tattered kasaya (袈裟，monk's robe). When I saw him, my heart was filled with joy, and I took his robe to wash and dye it for him; I carefully mended it with needle and thread, respectfully bowing and expressing my reverence. He felt compassion for me, and his body rose into the great sky; He displayed various miraculous transformations, and then fluttered and soared away. When I saw these miraculous transformations, I joined my palms together and sincerely made a great vow: 'May I always have wisdom in every life, with great power and abundant wealth, In that glorious and noble family, may I always be able to renounce the world and abandon the five desires.' Because of the power of this vow, I was able to renounce the world, and in five hundred lives, I was freed from worldly entanglements.

'This is my last life, and I am born in the human realm; I attend upon the great teacher, the Anuttarā-samyak-saṃbodhi (無上等正覺，Unsurpassed Perfect Enlightenment). I am now able to renounce the world, in the teachings of the Śākya (釋迦，Buddha's clan) Lion; Therefore, I have obtained the peaceful Dharma, removing the heat of afflictions and gaining coolness. In half a month, I read and recited the scriptures, reaching the other shore;'

對親教大師，　　于僧眾宣示。　而為我授記，　　大慧最尊者；　隨順轉法輪，　　令眾生悟解。　舍利子大慧，　　于僧大眾中；　自記宿業報，　　無熱池中說。」

爾時耆宿聲聞諸大苾芻告具壽大目連曰：「其舍利子已說宿業，次至仁說本業報緣。」作是語時，大目連即以伽陀告諸耆宿而說頌曰：

「我昔為隱士，　　處在於山藪；　時有一人來，　　求我欲出家。　即與剃鬚發，　　並沐浴染衣；　授與令披著；　　斯人于屏處，　端身結加坐，　　證得緣覺果；　搖飏騰空去。　　是時我歡喜，　恭敬而合掌，　　由斯發弘願，　今獲大神通：　　『我願得斯通，　如是大仙者。』　　由斯善根力，　生處常獲福。　　此是最後身，　得生於人道，　　親事大導師，　無上等正覺。　　于釋師子教，　而我得出家，　　已獲阿羅漢，　去熱得清涼；　　世尊記別我，　神通為第一。　　緣于施少分，　今招大果報。　　昔時殘惡業，　我說仁善聽。　　往因大國中，　而生豪貴族，　　初為童子時，　出門庭遊戲。　　入家欲飲食，　遇父與母交，　　既見生羞恥，　便以杖打我。　　為此懷嫌恨，　發言愿長大，　　摧其身如𥯤。　

【現代漢語翻譯】現代漢語譯本：　對親教師（Upadhyaya，為弟子授戒的和尚），在僧眾中宣說。　親教師為我授記，最尊貴的大慧（Mahamati，菩薩名）；　隨順法輪運轉，令眾生領悟理解。　舍利子（Sariputra，佛陀十大弟子之一）大慧，在僧眾大眾中；　親自講述宿世的業報，在無熱池（Anavatapta，傳說中的湖泊）中說。

這時，年長的聲聞（Sravaka，聽聞佛法而證悟的弟子）諸位大苾芻（Bhiksu，比丘）告訴具壽（Ayusmat，對年長者的尊稱）大目連（Mahamaudgalyayana，佛陀十大弟子之一）說：『舍利子已經說了宿世的業報，接下來輪到您說本生的業報因緣。』在說這些話的時候，大目連就用伽陀（Gatha，偈頌）告訴各位年長的比丘並說了以下偈頌：

『我過去是隱士，居住在山林深處；　當時有一個人來，請求我讓他出家。　我就為他剃除鬚髮，並且沐浴更衣；　授予他袈裟令他披上；這個人在僻靜處，　端正身體結跏趺坐，證得了緣覺（Pratyekabuddha，不依師教，自己悟道的修行者）的果位；　搖曳飛騰昇空而去。當時我非常歡喜，　恭敬地合掌，由此發下宏大的誓願，　今生獲得了大神通：『我願獲得這種神通，　如同這位大仙一樣。』由於這種善根的力量，　生生世世常常獲得福報。這是我最後的一生，　得以出生在人道，親自侍奉大導師，　無上等正覺（Anuttara-samyak-sambodhi，佛的智慧）。在釋迦獅子（Sakya Simha，釋迦牟尼佛的稱號）的教法中，　我得以出家，已經獲得了阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）果位，　遠離熱惱得到清涼；世尊（Bhagavan，佛的稱號）為我授記，　說我的神通是第一。因為過去佈施了少許，　今生招感了巨大的果報。過去殘餘的惡業，　我說出來請各位仁者好好聽著。往昔在一個大國中，　我出生在豪門貴族，小時候，　出門在庭院裡玩耍。回家想要飲食，　遇到父親與母親交合，我看到後感到羞恥，　就用棍杖打他們。因此懷恨在心，　發誓愿長大后，要像舂米一樣摧毀他們的身體。』

【English Translation】 English version: To the Upadhyaya (preceptor), he declared in the Sangha (monastic community). The preceptor prophesied for me, the most venerable Mahamati (great wisdom, name of a Bodhisattva); Following the turning of the Dharma wheel, enabling sentient beings to awaken and understand. Sariputra (one of the Buddha's ten great disciples), Mahamati, in the assembly of the Sangha; Personally recounted the karmic retribution of past lives, speaking in Anavatapta (a legendary lake).

At that time, the elder Sravakas (hearers, disciples who attain enlightenment by listening to the Dharma), the great Bhiksus (monks), said to the venerable Mahamaudgalyayana (one of the Buddha's ten great disciples): 'Sariputra has already spoken of his past karmic deeds; now it is your turn to speak of the causes and conditions of your own past deeds.' As they spoke, Mahamaudgalyayana addressed the elders in Gathas (verses) and spoke the following verses:

'In the past, I was a hermit, dwelling in the depths of the mountains; At that time, a person came, requesting me to let him renounce the world. I shaved his head and beard, and bathed and clothed him; I gave him the robe and had him wear it; this person, in a secluded place, Sat upright in the lotus position, attained the fruit of Pratyekabuddha (a solitary Buddha, one who attains enlightenment without a teacher); He soared into the sky, fluttering and ascending. At that time, I was very happy, Respectfully joining my palms, and from this, I made a great vow, In this life, I have obtained great supernatural powers: 'I wish to obtain such powers, Like that great immortal.' Due to the power of this good root, In every life, I constantly obtain blessings. This is my last life, To be born in the human realm, personally serving the great guide, The Anuttara-samyak-sambodhi (unexcelled perfect enlightenment, the wisdom of the Buddha). In the teachings of Sakya Simha (Lion of the Sakyas, an epithet of Shakyamuni Buddha), I was able to renounce the world, and have already attained the Arhat (one who has extinguished all defilements and attained liberation) fruit, Departing from heat and obtaining coolness; the Bhagavan (Blessed One, an epithet of the Buddha) prophesied for me, Saying that my supernatural powers are the foremost. Because of giving a small offering in the past, In this life, I reap a great reward. The remaining evil karma from the past, I will speak of it, and may the benevolent ones listen well. In the past, in a great kingdom, I was born into a noble family; in my childhood, I went out to play in the courtyard. Returning home, wanting to eat and drink, I encountered my father and mother in intercourse; seeing this, I felt ashamed, And struck them with a staff. Because of this, I harbored resentment in my heart, And vowed that when I grew up, I would crush their bodies like rice being pounded.'

當發斯惡愿，　　生黑繩地獄；　受諸極苦已，　　得生於人中。　此是最後身，　　由有餘殘罪；　遭斯外道難，　　命根幾欲盡。　最後罪報盡，　　不復更有餘；　于慈父母邊，　　是故發清信。　所有諸群生，　　而墮于惡趣；　由心懷惡事，　　常見苦無樂。　目連對耆德，　　說是宿業報；　阿耨大池中，　　安坐花臺上。」

爾時耆宿聲聞諸大苾芻，于具壽善妙苾芻，作如是說：「具壽目連已說宿業竟，次至仁說本業報緣。」作是語已，其時善妙即以伽他而說頌曰：

「我昔入寺中，　　見地有塵穢；　即便持掃帚，　　除糞及涂治。　因發清信心，　　掃灑令清凈；　由斯善根故，　　生處端正身。　父母與立名，　　名為妙善來；　于眷屬等前，　　時好美名稱。　眾人常樂見，　　見者生歡喜；　親侍大導師，　　無上等正覺。　我獲阿羅漢，　　去熱得清涼；　我昔作斯愿，　　惱盡成無漏。　于贍部等洲，　　以繒彩掃地；　若有人能掃，　　離欲經行處。　彼人能掃除，　　此地並諸地；　若有人能掃，　　四方僧住處，　塔地好如掌，　　大如安缽許，　斯人福增長，　　亦能自覺悟。　是故汝當知，　　應正等妙覺，

【現代漢語翻譯】現代漢語譯本『當』初發下惡毒的誓願，因此墮入黑繩地獄（Kalasutra-naraka，八大地獄之一）；受盡各種極端的痛苦之後，才得以轉生為人。這已經是我的最後一生，但因為還殘留著過去的罪業；所以遭遇外道的為難，性命幾乎要終結。最後，罪業的報應終於結束，不再有剩餘；因此，在慈愛的父母身邊，我生起了清凈的信心。所有那些墮入惡道的眾生；都是因為心中懷有惡念，所以總是看到痛苦而沒有快樂。目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）尊者對耆德（耆宿）尊者說，這是過去世的業報；我才能在阿耨大池（Anavatapta，傳說中位於喜馬拉雅山中的聖湖）中，安穩地坐在蓮花臺上。』

當時，年長的聲聞（Sravaka，聽聞佛陀教誨而證悟的弟子）和各位大苾芻（Bhiksu，比丘），對具壽（Ayushman，對受尊敬者的尊稱）善妙苾芻（Bhiksu Sanamya）這樣說道：『具壽目連已經說完他的宿業，接下來請仁者說說您本生的業報因緣。』說完這些話后，善妙尊者就用偈頌說道：

『我過去進入寺廟中，看見地上有灰塵污穢；就拿起掃帚，清除糞便並進行塗抹修治。因為發起清凈的信心，掃灑使之清凈；由於這個善根的緣故，我所生之處都具有端正的容貌。父母給我取名，叫做妙善來；在親屬眷屬面前，我擁有美好而響亮的名聲。眾人常常樂意見到我，見到我的人都會心生歡喜；我親近侍奉偉大的導師，無上等正覺（Anuttara-samyak-sambodhi，指佛陀所證悟的最高智慧）。我獲得了阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）果位，遠離熱惱而得到清涼；我過去發下這樣的誓願，煩惱斷盡而成就無漏（Anasrava，沒有煩惱污染的狀態）。在贍部洲（Jambudvipa，我們所居住的這個世界）等地方，用絲綢綵帶清掃地面；如果有人能夠清掃，遠離慾望的修行場所。這個人能夠清掃，這塊土地以及其他的土地；如果有人能夠清掃，四方僧眾居住的地方，塔（Stupa，佛塔）的地基像手掌一樣大，或者像缽盂一樣大，這個人的福德就會增長，也能自覺覺悟。因此你應當知道，應當證得正等妙覺（Samyak-sambuddha，圓滿覺悟的佛陀），'

【English Translation】 English version 『When I made evil vows in the past, I was born in the Kalasutra-naraka (Black Rope Hell, one of the eight great hells); After enduring all kinds of extreme suffering, I was able to be reborn as a human. This is my last life, but because there are still remnants of past sins; I encountered difficulties from non-Buddhists, and my life was almost ended. Finally, the retribution of sins came to an end, with nothing remaining; Therefore, by the side of my loving parents, I developed pure faith. All those sentient beings who fall into evil realms; It is because they harbor evil thoughts in their hearts, so they always see suffering and no joy. The Venerable Maudgalyayana (one of the ten great disciples of the Buddha, known for his supernatural powers) said to the Venerable Qide (elderly and virtuous monk), this is the karmic retribution of past lives; That I can sit securely on a lotus platform in Anavatapta (a sacred lake in the Himalayas according to legend).』

At that time, the elder Sravakas (disciples who attained enlightenment by hearing the Buddha's teachings) and all the great Bhiksus (monks), said to the Ayushman (a respectful term for a respected person) Bhiksu Sanamya (Virtuous Monk): 『The Venerable Maudgalyayana has finished speaking about his past karma, next please tell us about the karmic causes and conditions of your own past lives.』 After saying these words, the Venerable Sanamya then spoke in verse:

『I once entered a temple and saw dust and dirt on the ground; I immediately took a broom, removed the filth, and plastered and repaired it. Because I developed pure faith, I swept and cleaned it; Due to this good root, I am born with a handsome appearance wherever I go. My parents named me, Myosanzenni (Wonderful Goodness Comes); In front of relatives and family, I have a wonderful and resounding name. People often like to see me, and those who see me are filled with joy; I closely attend to the great teacher, the Anuttara-samyak-sambodhi (the highest wisdom attained by the Buddha). I have attained the state of Arhat (a saint who has extinguished all afflictions and attained liberation), away from heat and attaining coolness; I made such a vow in the past, that afflictions would be extinguished and I would achieve Anasrava (a state without defilements of afflictions). In Jambudvipa (the world we live in) and other places, sweeping the ground with silk ribbons; If someone can sweep, the place of practice away from desires. This person can sweep, this land and other lands; If someone can sweep, the place where the Sangha (monastic community) of the four directions resides, The base of the Stupa (pagoda) is as big as a palm, or as big as a bowl, This person's merit will increase, and they will also be able to awaken themselves. Therefore you should know, you should attain Samyak-sambuddha (a fully enlightened Buddha),'

有大功德聚，　　宜勤供養塔。　獲斯大果報，　　皆由往昔時；　所修眾善業，　　方獲斯安樂。　所以于佛塔，　　志心興供養；　無上大福田，　　凈心應佈施。　若於佛正覺，　　或佛聲聞處，　施少獲福多，　　由持戒凈故。　善妙大眾前，　　自說宿業報；　無熱池安住，　　安坐妙蓮臺。」

爾時耆宿聲聞諸大苾芻告具壽妙意曰：「善妙已說本業果報，次至於仁說其本業。」爾時妙意便以伽陀而說頌曰：

「我昔為童子，　　共諸同伴侶；　耳安蘇秣那，　　同往花林處。　見佛毗缽尸，　　大窣睹波塔；　諸天人眾等，　　咸興大供養。　並以清凈心，　　手持頂耳鬘；　懸在高塔上，　　各發斯誓願。　我見彼施花，　　即于大眾前，　持其耳上花，　　懸佛大塔上。　由斯善根力，　　生於六慾天，　常得大果報。　　我舍一花枝，　一百俱胝歲，　　天中受妙樂，　最後證無生。　　大德今應知，　正覺多福德，　　勤修勝供養，　第一世間尊，　　佛塔應恭敬，　大師並弟子，　　凈心施少分，　獲福果無邊。　　我念過去世。　作斯微善業，　　由斯福業故，　常受諸天樂；　　親覲天尊師，　無上等正覺，　　已獲阿

【現代漢語翻譯】現代漢語譯本供養佛塔能積聚巨大的功德，所以應該勤加供養佛塔。獲得如此巨大的果報，都是由於過去所修的各種善業，才能獲得這樣的安樂。所以，對於佛塔，要以至誠之心興起供養；佛塔是無上的大福田，應該以清凈之心佈施。如果在佛陀的正覺之地，或者佛陀的聲聞弟子之處，即使是少許的佈施也能獲得極大的福報，這是由於持戒清凈的緣故。在善妙的大眾面前，我親自述說宿世的業報：我安住在無熱池（Anavatapta），安坐在美妙的蓮花臺上。

這時，年長的聲聞弟子們告訴具壽妙意（Bhikkhu Mati-mati）說：『善妙已經說了他的本業果報，接下來請您說說您的本業。』這時，妙意便用伽陀（Gatha）說了以下偈頌：

『我過去是個童子，和一群同伴，在耳安蘇秣那（Eran Sumalna）這個地方，一同前往花林遊玩。我們看見佛陀毗缽尸（Buddha Vipassi）的大窣堵波塔（Stupa）；諸天人和大眾，都興起了盛大的供養。我們用清凈的心，手持頂上的耳鬘，懸掛在高塔之上，各自發下誓願。我看見他們施花，就在大眾面前，拿著我耳上的花，懸掛在佛陀的大塔上。由於這個善根的力量，我得以出生在六慾天，常常獲得巨大的果報。我捨棄一枝花，在一百俱胝（Koti）年中，在天界享受美妙的快樂，最終證得無生。大德們現在應該知道，正覺具有極多的福德，應該勤修殊勝的供養，佛陀是第一世間尊，佛塔應該恭敬，對於大師和弟子，以清凈心施與少許，也能獲得無邊的福果。我憶念過去世，所作的這些微小的善業，由於這些福業的緣故，常常享受諸天的快樂；親近天人尊師，無上等正覺，已經獲得阿（Arahataship）。』

【English Translation】 English version It is appropriate to diligently offer to stupas, as they are a gathering of great merit. Obtaining such great rewards is all due to the various good deeds cultivated in the past; only then can one obtain such peace and happiness. Therefore, towards Buddha's stupas, one should sincerely make offerings; the stupa is a supreme field of merit, and one should give with a pure heart. If one makes even a small offering at the place of the Buddha's enlightenment, or to the Buddha's Sravaka (hearer) disciples, one will obtain great merit, due to the purity of upholding the precepts. In front of the virtuous assembly, I personally recount the karmic retributions of my past lives: I dwell in Anavatapta (Anavatapta, a mythical lake), seated peacefully on a wonderful lotus platform.

At that time, the elder Sravaka disciples said to the venerable Bhikkhu Mati-mati (Bhikkhu Mati-mati): 'Virtuous One has already spoken of his original karmic retributions; next, please tell us about your original karma.' Then, Mati-mati spoke the following verses in Gatha (Gatha):

'In the past, I was a child, with a group of companions; in Eran Sumalna (Eran Sumalna), we went together to the flower forest to play. We saw the great Stupa (Stupa) of Buddha Vipassi (Buddha Vipassi); the devas (gods) and the great assembly were all making grand offerings. With pure hearts, we held the garlands from our heads and ears in our hands, hanging them on the high stupa, each making vows. Seeing them offering flowers, I, in front of the assembly, took the flower from my ear and hung it on the Buddha's great stupa. Due to the power of this good root, I was born in the six desire heavens, constantly obtaining great rewards. I gave up a single flower, and for one hundred Koti (Koti) years, I enjoyed wonderful happiness in the heavens, finally attaining non-birth. Virtuous ones should now know that the Perfectly Enlightened One has abundant merit; one should diligently cultivate supreme offerings; the Buddha is the supreme being in the world; the stupa should be revered; to the master and disciples, giving even a small portion with a pure heart will yield boundless rewards. I remember past lives, the small good deeds I performed; due to these meritorious deeds, I constantly enjoy the happiness of the devas; I have personally attended the divine teacher, the unsurpassed, equally enlightened one, and have already attained Arahataship (Arahataship).'

羅漢，　去熱得清涼。　　此是最後身，　不得受後有；　　由此因緣故，　名為蘇末那，　　解脫諸苦蘊，　已度于有海。　　蘇摩那苾芻，　對眾而宣說，　　昔時因業報。　無熱大池中，　　安坐花臺上。」

爾時耆宿聲聞告具壽俱胝苾芻曰：「其具壽蘇末那苾芻已說自業，次至仁說昔作何業？由何業故，佛記于汝，精進之中，最為第一？」爾時具壽俱胝苾芻以頌告曰：

「昔于親慧城，　　造一毗訶羅；　凈心修已畢，　　奉施四方僧。　於斯寺院內，　　繒彩而敷地；　歡喜心調暢，　　發斯弘誓願。　常愿親事佛，　　獲得無上果；　證第一涅槃，　　永離諸煩惱。　我緣此福故，　　於九十劫中，　常受人天身，　　快樂恒無畏。　彼有餘殘業，　　受此最後身；　生於高族家，　　唯有我一子。　十月滿已誕，　　心生大歡喜；　父時給財物，　　數有二百萬。　我足有金毛，　　長短向四寸，　微妙絕柔軟，　　喻若兜羅綿；　已經九十劫，　　足常不躡地。　以福因緣故，　　親侍大導師，　無上等正覺，　　得受人天樂；　既證阿羅漢，　　去熱得清涼，　世尊已記我，　　精進中第一；　諸漏並已盡，　　而獲無垢處。　我

【現代漢語翻譯】現代漢語譯本羅漢（Arhat）：去除熱惱，獲得清涼。這是我的最後一生，不會再有來世。因為這個因緣，我名為蘇末那（Sumana），解脫了一切痛苦，已經度過了生死輪迴的苦海。蘇摩那（Sumana）比丘（Bhikkhu），面對大眾宣說，這是我過去世的業報，使我能安坐在無熱大池中的花臺上。

當時，一位年長的聲聞（Sravaka）弟子告訴具壽（Ayusmat）俱胝（Koti）比丘（Bhikkhu）說：『具壽（Ayusmat）蘇末那（Sumana）比丘（Bhikkhu）已經說了自己的業報，接下來請您說說過去做了什麼業？因為什麼業的緣故，佛陀授記您是精進第一？』當時，具壽（Ayusmat）俱胝（Koti）比丘（Bhikkhu）用偈頌回答說：

『過去在親慧城，建造了一座毗訶羅（Vihara，精舍）；以清凈心修建完畢，奉獻給四方僧眾。在這座寺院內，用繒彩鋪地；歡喜心舒暢，發下宏大的誓願：常常親近侍奉佛陀，獲得無上的果位；證得第一涅槃（Nirvana），永遠脫離一切煩惱。我因為這個福報，在九十劫中，常常享受人天之身，快樂恒常而無畏懼。那還有剩餘的殘餘業力，使我承受這最後一生；出生在高貴的家族，是唯一的兒子。懷胎十個月后出生，心中生起極大的歡喜；父親當時給予我財物，數量有兩百萬。我的腳底有金色的毛髮，長短約四寸，微妙絕倫而柔軟，好比兜羅綿（Tula，一種柔軟的棉花）；已經有九十劫的時間，我的腳常常不踩地。以這福德因緣的緣故，我親近侍奉偉大的導師，無上等正覺（Anuttara-samyak-sambodhi）的佛陀，得以享受人天之樂；既然已經證得阿羅漢（Arhat）果位，去除熱惱，獲得清涼，世尊已經授記我為精進第一；一切煩惱都已經斷盡，而獲得無垢的境界。』我

【English Translation】 English version Arhat: Gone to coolness, free from heat. This is my last body; I will not receive future existence. Because of this cause and condition, I am named Sumana, liberated from all suffering, having crossed the ocean of existence. Bhikkhu Sumana, speaking to the assembly, recounted his past karma, seated on a lotus platform in the Anavatapta Lake (Lake of No Heat).'

Then, an elder Sravaka (listener, disciple) said to the venerable Bhikkhu Koti: 'Venerable Sumana has spoken of his own karma. Next, venerable one, please tell us what karma you performed in the past? Because of what karma did the Buddha predict that you would be the foremost in diligence?' Then, the venerable Bhikkhu Koti replied in verse:

'In the past, in the city of Prjna (Wisdom), I built a Vihara (monastery); having completed it with a pure heart, I offered it to the Sangha (community) of the four directions. Within this monastery, I spread silk fabrics on the ground; with a joyful and harmonious mind, I made this great vow: May I always attend upon the Buddha, attain the supreme fruit; realize the first Nirvana (liberation), and forever be free from all afflictions. Because of this merit, for ninety kalpas (eons), I have always enjoyed human and heavenly bodies, with constant joy and without fear. That remaining karma has caused me to receive this last body; born into a noble family, I am the only son. Born after ten months of pregnancy, great joy arose in my heart; my father then gave me wealth, amounting to two million. I have golden hair on the soles of my feet, about four inches long, exquisitely soft, like Tula cotton (a type of soft cotton); for ninety kalpas, my feet have never touched the ground. Because of this meritorious cause, I attended upon the great teacher, the Buddha, the Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), and was able to enjoy human and heavenly bliss; having attained Arhatship, gone to coolness, free from heat, the World Honored One has predicted that I am the foremost in diligence; all defilements have been exhausted, and I have attained the stainless state.' I

俱胝二十，　　對眾耆宿前，　說其宿業報，　　無熱大池中。」

爾時耆宿聲聞諸大苾芻告具壽妙音曰：「其具壽二十俱胝苾芻已說本業，次至仁說。」爾時具壽妙音以頌告曰：

「我先種善業，　　經於九十劫；　不墮三惡趣，　　而得天人身。　我未識三寶，　　唯見是佛塔；　佛名毗缽尸，　　而興大供養。　復以三金錢，　　用買涂香等；　安於佛塔上，　　一心無退轉。　由斯福力故，　　多受人天樂；　今獲阿羅漢，　　去熱得清涼。　我于佛塔前，　　廣發微妙愿；　以斯少供養，　　受于無量果。　大眾今應知，　　等覺有大福；　塔前呈少供，　　獲果報無邊。　世尊受我記，　　于彼伽陀中，　廣宣妙辯才，　　多聞中第一。　於斯大眾前，　　並及諸耆宿，　已說宿業事，　　無熱大池中。」

爾時耆宿聲聞諸大苾芻，告具壽賓頭盧頗羅墮阇，而作是言：「具壽妙音已說本業，次至仁說。」爾時具壽賓頭盧以頌告曰：

「我昔生貴家，　　父母邊自在；　父令知庫藏，　　侍衛于父母。　心常為慳吝，　　于姊妹兄弟；　及以奴婢類，　　不給於衣食。　我母亦索食，　　慳吝而不與；　口復出惡言，　　可食諸瓦石。　由

【現代漢語翻譯】現代漢語譯本『俱胝二十』(Koti，意為二千萬)，在眾位年長的比丘面前，講述他們過去世的業報，就在『無熱大池』(Anavatapta，傳說中位於喜馬拉雅山的聖湖)中。

當時，年長的聲聞比丘們告訴具壽『妙音』(Svaraghosa)說：『具壽二十俱胝比丘已經說了他們的本業，接下來輪到您說了。』當時，具壽妙音用偈頌說道：

『我先前種下善業，經歷了九十劫；不墮入三惡趣（地獄、餓鬼、畜生），而得到天人和人的身體。我還不認識三寶（佛、法、僧）時，只見到佛塔；佛的名字是『毗缽尸』(Vipasyin)，我便興起盛大的供養。又用三個金錢，用來購買涂香等等；安放在佛塔之上，一心一意沒有退轉。由於這福德的力量，多次享受人天之樂；今生獲得阿羅漢果位，遠離熱惱得到清涼。我在佛塔之前，廣發微妙的誓願；以這少許的供養，獲得無量的果報。大眾現在應當知道，等覺（佛）有大福德；在塔前獻上少許供養，獲得的果報無邊無際。世尊給我授記，在那『伽陀』(Gatha，偈頌)中，廣泛宣揚我美妙的辯才，是多聞中的第一。在這大眾面前，以及各位年長的比丘，我已經說了過去世的業報之事，就在無熱大池中。』

當時，年長的聲聞比丘們告訴具壽『賓頭盧頗羅墮阇』(Pindola Bharadvaja)說：『具壽妙音已經說了他的本業，接下來輪到您說了。』當時，具壽賓頭盧用偈頌說道：

『我過去生在富貴之家，在父母身邊自由自在；父親讓我掌管庫藏，侍奉我的父母。內心常常慳吝，對於姐妹兄弟；以及奴婢之類，不給他們衣食。我的母親也向我索要食物，我慳吝而不給；口中還說出惡毒的語言，說他們可以吃瓦片石頭。』由於...

【English Translation】 English version 『Koti twenty』 (Koti, meaning twenty million), before the assembly of elder monks, recounted their past karmic retributions, in the 『Anavatapta』 (a sacred lake in the Himalayas according to legend).

At that time, the elder Sravaka monks said to the Venerable 『Svaraghosa』 (妙音): 『Venerable, the twenty Koti monks have already spoken of their original karma, now it is your turn to speak.』 At that time, the Venerable Svaraghosa spoke in verse:

『I previously planted good karma, passing through ninety kalpas (aeons); not falling into the three evil realms (hell, hungry ghosts, animals), but obtaining the bodies of gods and humans. When I did not yet recognize the Three Jewels (Buddha, Dharma, Sangha), I only saw a stupa (Buddhist shrine); the Buddha's name was 『Vipasyin』 (毗缽尸), and I made great offerings. Again, with three gold coins, I bought scented paste and the like; and placed them on the stupa, with unwavering single-mindedness. Due to the power of this merit, I have enjoyed many human and heavenly pleasures; now I have attained Arhatship, and obtained coolness by leaving behind the heat (of afflictions). Before the stupa, I made vast and subtle vows; with this small offering, I received immeasurable fruits. The assembly should now know that the Fully Enlightened One (Buddha) has great merit; offering a small offering before the stupa, one obtains boundless karmic rewards. The World Honored One (Buddha) gave me a prediction, in that 『Gatha』 (伽陀, verse), widely proclaiming my wonderful eloquence, being the foremost among the learned. Before this assembly, and all the elder monks, I have spoken of the events of my past karma, in the Anavatapta lake.』

At that time, the elder Sravaka monks said to the Venerable 『Pindola Bharadvaja』 (賓頭盧頗羅墮阇): 『Venerable Svaraghosa has already spoken of his original karma, now it is your turn to speak.』 At that time, the Venerable Pindola spoke in verse:

『In the past, I was born into a noble family, free and at ease by my parents』 side; my father let me manage the treasury, serving my parents. My heart was often stingy, towards my sisters and brothers; as well as servants and the like, not giving them food and clothing. My mother also asked me for food, but I was stingy and did not give it; and I even uttered evil words, saying they could eat tiles and stones.』 Due to...

斯惡業力，　　墮于大地獄；　大熱及黑繩，　　於斯受眾苦。　地獄受苦已，　　方得生人間；　由斯惡業力，　　我常食瓦石。　若得飲食時，　　食常不知足；　飢渴甚逼惱，　　由斯恒受苦。　此是最後身，　　人中生出家；　親事大導師，　　無上等正覺。　我以得出家，　　于釋師子教，　獲得阿羅漢，　　去熱得清涼。　世尊為我記，　　煩惱漏已除；　于師子吼中，　　最名為第一。　今雖得神通，　　由常服瓦石；　假令經百劫，　　所作業不亡。　耆宿今應知，　　我念往惡業，　已受種種苦，　　餘業今應盡。　我名賓頭盧，　　今在大眾前，　說自宿業報，　　無熱大池中。」

爾時耆宿聲聞諸大苾芻，告具壽善來，作如是言：「具壽賓頭盧已說宿業，次至仁說，作何業報？」爾時善來苾芻以頌告曰：

「我念過去世，　　親意大城中；　生於貴族家，　　有無量倉庫。　王名隨眾意，　　諸臣亦復然；　端嚴人樂見，　　色相好容儀。　於時我乘輅，　　大眾咸恭敬；　同詣勝園林，　　共受五欲樂。　于彼芳林見，　　沙門調六根；　身披垢弊衣，　　寂然而宴坐。　我既見斯人，　　心生大歡喜；　雖見著弊服，　　

【現代漢語翻譯】現代漢語譯本由於這些惡業的力量，我墮入了大地獄；在大熱地獄和黑繩地獄中，我遭受各種痛苦。在地獄受苦完畢后，才得以轉生到人間；由於這些惡業的力量，我常常只能吃瓦片和石頭。即使得到飲食的時候，也常常不知滿足；飢餓和乾渴深深地逼迫惱亂我，因此我恒常遭受痛苦。這是我最後的一世，在人間出生后出家；親近侍奉偉大的導師，無上等正覺（Anuttara-samyak-sambodhi）。我已經出家，在釋迦師子（Śākya-siṃha）的教法中，獲得了阿羅漢（Arhat）果位，脫離了熱惱，得到了清涼。世尊（Buddha）為我授記，煩惱和漏失都已經消除；在師子吼（siṃha-nāda）中，我被譽為第一。如今我雖然得到了神通，但由於過去常常服用瓦片和石頭；即使經過百劫（kalpa），所造的業也不會消亡。各位耆宿（長老）現在應當知道，我憶念起往昔的惡業，已經承受了種種痛苦，剩餘的業現在也應該消盡了。我的名字是賓頭盧（Piṇḍola），現在在大眾面前，述說自己前世的業報，就在無熱大池（Anavatapta）中。"

當時，耆宿聲聞（Śrāvaka）諸大苾芻（bhikṣu），告訴具壽（Āyasmant）善來（Svāgata），這樣說道：『具壽賓頭盧已經說了宿業，接下來輪到仁者您說，您造了什麼業報？』當時善來苾芻用偈頌說道：

『我憶念過去世，在親意大城（Ruciravatī）中；出生于貴族家庭，擁有無量的倉庫。國王的名字叫隨眾意，各位大臣也是這樣；我相貌端莊，人們都樂於見到我，容貌美好。當時我乘坐華麗的車子，大眾都恭敬地對待我；一同前往美好的園林，共同享受五欲之樂。在那芳香的樹林里，我看見一位沙門（Śramaṇa）調伏六根；身上穿著破舊的衣服，寂靜地在那裡靜坐。我既然看見了這個人，心中生起極大的歡喜；雖然看見他穿著破舊的衣服，'

【English Translation】 English version Due to the power of these evil deeds, I fell into the great hell; In the great hot hell and the Black Rope Hell, I endured various sufferings. After suffering in hell, I was able to be reborn in the human realm; Due to the power of these evil deeds, I often had to eat tiles and stones. Even when I obtained food and drink, I was often not satisfied; Hunger and thirst deeply tormented me, therefore I constantly suffered. This is my last life, after being born in the human realm, I renounced the world; I closely served the great teacher, the Unsurpassed Perfectly Enlightened One (Anuttara-samyak-sambodhi). I have already renounced the world, in the teachings of the Śākya-siṃha (lion of the Śākya clan), I obtained the state of Arhat (worthy one), escaped from the heat and obtained coolness. The World Honored One (Buddha) predicted for me that afflictions and outflows have already been eliminated; In the lion's roar (siṃha-nāda), I am praised as the foremost. Although I have now obtained supernatural powers, it is because I often consumed tiles and stones in the past; Even after hundreds of kalpas (eons), the karma created will not perish. Venerable elders, you should now know that I recall my past evil deeds, I have already endured various sufferings, and the remaining karma should now be exhausted. My name is Piṇḍola, and now before the assembly, I am recounting the karmic retribution of my past lives, in the Anavatapta (without heat) great lake."

At that time, the venerable Śrāvakas (hearers) and great bhikṣus (monks), said to the venerable Svāgata (well-come), saying: 'The venerable Piṇḍola has already spoken of his past karma, now it is your turn to speak, what karmic retribution did you create?' At that time, the bhikṣu Svāgata spoke in verse:

'I recall in a past life, in the great city of Ruciravatī (delightful); I was born into a noble family, possessing immeasurable storehouses. The king's name was Suvīta (agreeable), and the ministers were the same; I had a dignified appearance, and people were happy to see me, with a beautiful countenance. At that time, I rode in a magnificent chariot, and the masses treated me with respect; Together we went to the beautiful gardens, and together we enjoyed the pleasures of the five desires. In that fragrant grove, I saw a Śramaṇa (ascetic) subduing his six senses; Wearing tattered clothes, he sat there quietly in meditation. Since I saw this person, great joy arose in my heart; Although I saw him wearing tattered clothes,'

而心不生厭。　罵此出家人，　　惡想不樂見；　身著大癩病，　　食時常變吐。　由斯業報故，　　口出于惡言；　於人命終后，　　生於地獄中。　常為飢渴逼，　　恒受于眾苦；　厥名為遠來，　　複名為眾棄。　身色甚大惡，　　受地獄苦已；　方得生人聞，　　身著大癩病。　食常為變吐，　　手抱人髑髏；　竹葉為衣服，　　用草而為壁。　常居此舍中，　　入聚落乞食；　恒被他驅擯，　　或覆被杖打。　或不聽入舍，　　常被他嫌賤；　五百生中然，　　不順諸人心，　人天神所舍。　　於時我見佛，　僧伽眾圍繞，　　欲於此眾心，　志誠當說悔。　　遙見大眾已，　便速奔馳走，　　即發如是言：『常愿足飲食。』　　我身並大眾，　佛前而聽法；　　無人施我食，　失望而欲去。　　牟尼大導師，　慈悲為我說，　　眾中遙命我：『善來汝應坐。』　　我聞心極喜，　曲躬虔合掌，　　禮佛雙足已，　退坐於一面。　　世尊大慈悲，　應憐愍我故，　　為我說妙法，　聞法見真諦，　　啼泣淚交流，　而即請出家，　　世尊許出家。　我名為善來，　　親事大導師；　世尊受我記，　　處界中第一。　我今大眾前，　　自說

【現代漢語翻譯】現代漢語譯本心中不生厭惡。如果有人辱罵出家人，心懷惡意不願意見到；身體長滿大麻風，吃東西時常常嘔吐。由於這樣的業報，口中說出惡毒的語言；在他人死後，墮入地獄之中。常常被飢餓和乾渴所逼迫， постоянно подвергается различным страданиям; постоянно подвергается различным страданиям;他的名字叫做遠來，又叫做眾棄。身體的顏色非常醜惡，受盡地獄的苦難之後；才得以投生為人，但身體長滿大麻風。吃東西時常常嘔吐，手中抱著人的頭骨；用竹葉當衣服，用草來做墻壁。常常居住在這種房子里，到村落里乞討食物； постоянно подвергается различным страданиям;總是被人驅趕，或者被人用棍杖毆打。或者不讓人進入房屋，常常被人嫌棄和輕賤；五百世都是這樣，不順從人們的心意，被人、天神所拋棄。當時我看見佛（Buddha），被僧伽（Samgha，僧團）大眾圍繞，想要在這大眾面前，真誠地懺悔。遠遠地看見大眾之後，便迅速地奔跑過去，立即說出這樣的話：『常常希望有足夠的飲食。』我和大眾一起，在佛（Buddha）前聽法；沒有人施捨食物給我，我失望地想要離開。牟尼（Muni，聖人）大導師，慈悲地為我說法，在大眾中遙遠地呼喚我：『善來，你應該坐下。』我聽了心中非常歡喜，彎腰虔誠地合掌，禮拜佛（Buddha）的雙足之後，退到一旁坐下。世尊（Lokajyestha，佛的尊稱）大慈大悲，爲了憐憫我的緣故，為我說微妙的佛法，聽聞佛法，見到真諦，哭泣著淚流滿面，於是請求出家，世尊（Lokajyestha，佛的尊稱）允許我出家。我的名字叫做善來，親自侍奉大導師；世尊（Lokajyestha，佛的尊稱）給我授記，在持戒的人中是第一。我現在在大眾面前，親自述說

【English Translation】 English version And the mind does not generate aversion. If one curses this renunciant, harbors evil thoughts and dislikes seeing them; Their body is covered in great leprosy, and they often vomit when eating. Due to this karmic retribution, evil words come from their mouth; After a person dies, they are born in hell. Constantly tormented by hunger and thirst, continually suffering various pains; Their name is called 'Far-Come,' and also 'Abandoned by All.' The color of their body is extremely ugly, and after enduring the suffering of hell; They are then reborn as a human, but their body is covered in great leprosy. They often vomit when eating, and hold a human skull in their hands; Bamboo leaves serve as their clothing, and grass is used as their walls. They constantly dwell in this house, going to villages to beg for food; They are constantly driven away by others, or beaten with sticks. Or they are not allowed to enter houses, and are constantly despised and scorned; This is so for five hundred lifetimes, not complying with the wishes of people, Abandoned by humans and gods. At that time, I saw the Buddha (Buddha), Surrounded by the Sangha (Samgha, monastic community), wanting to, in front of this assembly, Sincerely confess. Having seen the assembly from afar, I quickly ran over and immediately spoke these words: 'I always wish for sufficient food and drink.' I, along with the assembly, Listened to the Dharma before the Buddha (Buddha); no one gave me food, Disappointed, I wanted to leave. The Muni (Muni, sage), the great teacher, Compassionately spoke the Dharma for me, calling to me from afar in the assembly: 'Welcome, you should sit down.' Hearing this, my heart was extremely joyful, I bowed respectfully with palms together, and after bowing to the Buddha's (Buddha) feet, I retreated and sat to one side. The World Honored One (Lokajyestha, epithet for the Buddha), with great compassion, Out of compassion for me, spoke the wonderful Dharma for me, Hearing the Dharma and seeing the true reality, weeping with tears streaming down, I then requested to become a renunciant, and the World Honored One (Lokajyestha, epithet for the Buddha) allowed me to become a renunciant. My name is called 'Well-Come,' and I personally serve the great teacher; The World Honored One (Lokajyestha, epithet for the Buddha) predicted my enlightenment, and I am the foremost among those who uphold the precepts. Now, before the assembly, I personally recount

宿業事；　安坐蓮華內，　　無熱大池中。」

爾時諸大聲聞耆宿苾芻告具壽有喜曰：「具壽善來已說本業，次至仁說，昔作何業？」爾時具壽有喜說伽陀曰：

「昔于王舍城，　　身受大富貴；　其時遭亢旱，　　我設仙人食。　後有一仙來，　　容儀甚端正；　此是緣覺性，　　漏盡心自在。　為我心慳吝，　　遂起斯惡念：『誰能於此人，　　七年供給食。』　以馬尿煮飯，　　令彼仙人食；　仙人既食已，　　由此命便終。　為斯作惡業，　　久在地獄受；　眾合及大叫，　　焰熱並大熱。　地獄受苦已，　　方始得人身；　多病不自在，　　死受于劇苦。　展轉五百生，　　生生恒受苦；　重病常不離，　　不免眾苦迫。　此是最後身，　　得生於人間，　親侍大導師，　　無上等正覺。　我得出家已，　　釋師子教中，　證得阿羅漢，　　去熱獲清涼。　我入耆宿位，　　獲得通無漏，　隨順眾病人，　　皆令病消殄。　我苾芻有喜，　　對諸耆宿前；　自說昔業報，　　無熱大池中。」

爾時諸大聲聞耆宿苾芻告具壽名稱曰：「具壽有喜苾芻說本業已，次至仁說。」爾時名稱苾芻于大眾中說伽他曰：

「昔為隱士居蘭若，　　為乞食故

【現代漢語翻譯】現代漢語譯本宿業事；『安坐在蓮花之中，在無熱大池之中。』

這時，各位大聲聞耆宿比丘告訴具壽有喜說：『具壽，您已經很好地講述了本業，接下來請您說說，過去做了什麼業？』這時，具壽有喜說了以下伽陀：

『過去在王舍城，我身受大富貴；那時遭遇大旱，我設定了仙人的食物。後來有一位仙人來，容貌儀表非常端正；這是緣覺（Pratyekabuddha）的根性，漏盡心自在。因為我內心慳吝，於是生起了這樣的惡念：『誰能對這個人，七年都供給食物呢？』用馬尿煮飯，讓那位仙人吃；仙人吃了之後，因此就命終了。因為做了這樣的惡業，長久在地獄中受苦；在眾合地獄（Samghata）、大叫地獄（Raurava），焰熱地獄（Tapana）以及大熱地獄（Pratapana）。在地獄受苦之後，才開始得到人身；多病不自在，臨死時承受劇烈的痛苦。輾轉五百世，生生世世都恒常受苦；重病常常不離身，無法避免各種痛苦的逼迫。這是最後的一世，得以出生在人間，親自侍奉大導師，無上等正覺（Anuttara-samyak-sambodhi）。我得以出家之後，在釋迦牟尼佛（Shakyamuni）的教法中，證得了阿羅漢（Arhat），去除了熱惱獲得了清涼。我進入了耆宿的行列，獲得了神通和無漏，隨順各種病人，都讓他們疾病消退。我比丘有喜，在各位耆宿面前；親自述說過去的業報，在無熱大池之中。』

這時，各位大聲聞耆宿比丘告訴具壽名稱說：『具壽有喜比丘已經說了本業，接下來輪到您說了。』這時，名稱比丘在大眾中說了以下伽陀：

『過去作為隱士居住在蘭若（Aranya），爲了乞食的緣故

【English Translation】 English version Past Karma; 'Sitting peacefully within a lotus, in the Anavatapta (Anavatapta: a mythical lake in the Himalayas) great lake.'

At that time, the great Sravaka (Sravaka: disciple) elders and Bhikshus (Bhikshu: Buddhist monk) said to the venerable Upaali: 'Venerable, you have spoken well of your original karma. Next, it is your turn to speak, what karma did you commit in the past?' At that time, the venerable Upaali spoke the following Gatha (Gatha: verse):

'In the past, in Rajagriha (Rajagriha: ancient city in India), I enjoyed great wealth and honor; at that time, I encountered a great drought, and I prepared food for the ascetics. Later, an ascetic came, with a very dignified appearance; this was a Pratyekabuddha (Pratyekabuddha: a Buddha who attains enlightenment on their own) by nature, with exhausted outflows and a free mind. Because of my inner stinginess, I then had this evil thought: 'Who could provide this person with food for seven years?' I cooked rice with horse urine, and had that ascetic eat it; after the ascetic ate it, he then died. Because of committing this evil karma, I suffered for a long time in hell; in the Samghata (Samghata: crushing hell), Raurava (Raurava: wailing hell), Tapana (Tapana: burning hell), and Pratapana (Pratapana: great burning hell) hells. After suffering in hell, I then began to obtain a human body; often sick and not at ease, suffering greatly at the time of death. Revolving through five hundred lifetimes, constantly suffering in every lifetime; serious illnesses often did not leave my body, unable to avoid the oppression of various sufferings. This is the last lifetime, able to be born in the human realm, personally attending the great teacher, the Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi: unsurpassed perfect enlightenment). After I was able to become a monk, in the teachings of Shakyamuni Buddha (Shakyamuni: the historical Buddha), I attained Arhatship (Arhat: one who has attained nirvana), removing heat and obtaining coolness. I entered the ranks of the elders, obtained supernatural powers and no outflows, accommodating various sick people, causing all their illnesses to subside. I, the Bhikshu Upaali, in front of all the elders; personally narrate the past karmic retribution, in the Anavatapta great lake.'

At that time, the great Sravaka elders and Bhikshus said to the venerable Name: 'The venerable Upaali Bhikshu has spoken of his original karma, next it is your turn to speak.' At that time, the Bhikshu Name spoke the following Gatha in the assembly:

'In the past, as a hermit living in an Aranya (Aranya: secluded place), for the sake of begging for food

入村中；　見一死女在道傍，　　青泡膿流並糞尿。　我即如理善觀察，　　對此跏趺正憶念；　於時我觀不凈行，　　一心想念不散亂。　我坐不久觀斯事，　　然此死屍肚坼裂；　當見肚裂流膿血，　　糞尿臭穢皆充滿；　遍體膿流肉壞爛，　　無量蠅蛆皆唼食。

「我時從定起，　　即詣空寂處；　更不行乞食，　　亦不思餐啖。　若入聚落時，　　但緣求飲食；　諸女甚端正，　　觀此不忍食。　一切有情身，　　皆由四大合；　滿中多糞尿，　　臭穢血膿流。　如是正觀已，　　便得離欲想；　住於四梵行，　　無量善觀察。　從彼命終后，　　生於大梵天；　梵天中壽終，　　生波羅痆斯。　最尊富貴族，　　長者家作子；　一切皆具足，　　晝夜常受樂。　夜內眠臥時，　　忽然驚覺見；　諸彩美女等，　　脫去瓔珞衣，　身形皆裸露，　　更相架枕眠。　我由昔業力，　　想彼舊寒林，　念女皆不凈；　　心便厭離欲，　發聲稱苦哉，　　遍告無人應。　即從高樓下，　　天眾為開門；　出此大城中，　　至一河南岸。　見佛在北岸，　　高聲而喚佛：『我今被損害，　　聖者哀救護。』　大師聞我聲，　　便以善言答：『汝來施無

【現代漢語翻譯】現代漢語譯本：進入村莊后，我看見一個死去的女子躺在路旁，身體青腫，膿液和糞尿流淌出來。我立刻如理如法地仔細觀察，對著這具屍體跏趺而坐，端正地憶念（正念）。那時我觀修不凈行，一心一意地想念，沒有散亂。我坐了不久，觀察這件事，看到這具屍體的肚子裂開了；看見裂開的肚子流出膿血，糞尿的臭味充滿四周；全身膿液流淌，肉體腐爛，無數的蠅蛆都在爭相吞食。

我當時從禪定中起身，就前往空曠寂靜的地方；不再去乞食，也不想吃東西。如果進入村落，只是爲了尋求飲食；看見那些非常端莊美麗的女子，想到她們的身體，就無法下嚥。一切有情眾生的身體，都是由地、水、火、風四大元素組合而成；裡面充滿了糞尿，臭穢的血液和膿液流淌。像這樣如理觀察后，便能遠離慾望的念頭；安住于慈、悲、喜、舍四梵行，無量地善巧觀察。從那次命終之後，我便往生到大梵天；在大梵天中壽命終結后，又出生在波羅痆斯（Varanasi）最尊貴富有的家族，成為長者家的兒子；一切都非常具足，日夜享受快樂。夜晚睡眠時，我忽然驚醒，看見；那些色彩豔麗的美女們，脫去了瓔珞和衣裳，身體都赤裸著，互相枕著手臂睡覺。我由於過去業力的影響，想起了以前的寒林（停屍場），想到女子們都是不凈的；心中便厭惡並遠離慾望，發出聲音，稱歎『苦啊！』，遍告四周卻沒有人迴應。我立刻從高樓跳下，天眾為我打開了門；離開這座大城，來到一條河南岸。看見佛陀在北岸，高聲呼喚佛陀：『我現在受到損害，聖者啊，請您哀憐救護我！』大師（佛陀）聽到我的聲音，便用善妙的語言回答：『你來吧，施無畏者（Abhaya）！』

【English Translation】 English version: Entering the village, I saw a dead woman lying by the roadside, her body swollen and festering, with pus and excrement flowing out. I immediately observed her carefully and mindfully, as the Dharma (truth) dictates, sitting in the lotus position (Padmasana) before the corpse, and correctly recollecting (mindfulness). At that time, I contemplated the practice of impurity, focusing my mind without distraction. I sat for a short time, observing this matter, and saw that the corpse's abdomen had split open; Seeing the split abdomen, pus and blood flowed out, and the foul odor of excrement filled the air; Pus flowed all over the body, the flesh was rotting, and countless flies and maggots were devouring it.

Then, I arose from that Samadhi (meditative state), and went to a deserted and quiet place; I no longer went begging for food, nor did I think of eating. If I entered a village, it was only to seek food; Seeing those very beautiful women, and thinking of their bodies, I could not swallow. The bodies of all sentient beings are composed of the four great elements (earth, water, fire, and wind); Inside, they are full of excrement and urine, with foul blood and pus flowing. Having contemplated in this way, I was able to abandon thoughts of desire; Abiding in the four Brahmaviharas (immeasurable minds of loving-kindness, compassion, sympathetic joy, and equanimity), I observed skillfully and without limit. After the end of that life, I was born in the Great Brahma Heaven (Mahabrahma); After the end of my life in the Brahma Heaven, I was born in Varanasi. Into the most noble and wealthy family, as the son of an elder; Everything was complete, and I enjoyed happiness day and night. One night, while sleeping, I suddenly awoke and saw; Those beautiful women, adorned with colorful ornaments, had taken off their necklaces and clothes, Their bodies were naked, and they were sleeping, arm in arm. Due to the influence of my past karma, I remembered the charnel ground (cemetery) of old, And thought of the women as impure; my heart became disgusted and turned away from desire, I cried out, 'Suffering!', but no one answered. I immediately jumped down from the high tower, and the Devas (gods) opened the door for me; Leaving that great city, I came to the bank of a river. Seeing the Buddha on the north bank, I called out to the Buddha in a loud voice: 'I am being harmed, Holy One, please have compassion and protect me!' The Great Teacher (Buddha) heard my voice, and replied with kind words: 'Come, Abhaya (fearless one)!'

畏。』　　我聞速度河，　遺一寶莊履。　　既至大悲所，　正覺無上士，　　世尊知我渴；　種種說妙法，　　聞法心開悟，　剃髮而出家，　　得見真諦理。　世尊加被我，　　精進不放逸；　后夜明星出，　　漏盡得清涼。　我于耆宿前，　　名稱說本業；　安坐蓮花內，　　無熱大池中。」

爾時諸大聲聞耆宿苾芻告具壽財益曰：「具壽苾芻名稱已說本業，次至仁說。」爾時具壽財益即說業報，以頌答曰：

「昔于波羅痆斯城，　　國王名曰吉基羅；　迦葉世尊滅度已，　　為佛造立窣睹波。　我為彼王之長子，　　其王名稱遍諸方；　於此寶塔我居先，　　建立殊勝妙傘蓋。　由作如是勝善業，　　人天常得最勝福；　所生之處常富貴，　　為大施主多倉庫。

「我於五百生，　　舍施無能數；　諸來求乞者，　　沙門婆羅門，　各各無違逆，　　悉令充滿足，　及諸緣覺等，　　離欲無漏者。　有五百緣覺，　　清凈心供養；　由是善根力，　　得此最後身。　而生富貴家，　　生已即能語，

「云：『我家中有倉庫，　　今欲舍施諸貧士；　施諸貧士無厭足，　　一切飲食並資具。　諸賢善士今應知，　　為我速答此有無。』　諸人見我說

【現代漢語翻譯】現代漢語譯本『畏懼。』我聽說有速度河（Sudatta River），遺落了一隻寶貴的莊嚴鞋子。到達了大悲者（Mahakarunika），正覺無上士（Samyaksambuddha），世尊（Bhagavan）知道我口渴；種種地宣說微妙的佛法（Dharma），聽聞佛法后內心開悟，剃除頭髮而出家，得以見到真諦的道理。世尊加持於我，精進修行不放逸；後半夜明星出現時，漏盡煩惱而得清涼。我在各位耆宿（長老）面前，講述我過去所造的行業；安穩地坐在蓮花之中，在無熱大池（Anavatapta）中。』

這時，各位大聲聞（Mahasravaka）耆宿苾芻（Bhiksu）告訴具壽財益（Ayushman Dhanika）說：『具壽苾芻名稱（Ayushman Nama）已經說了他過去所造的行業，接下來輪到您說了。』這時，具壽財益就說了他的業報，用偈頌回答說：

『過去在波羅痆斯城（Varanasi），國王的名字叫做吉基羅（Kikila）；迦葉世尊（Kasyapa Buddha）滅度之後，為佛陀建造了窣堵波（Stupa）。我是那位國王的長子，國王的名稱遍佈四方；在這寶塔的建造中我最先開始，建立殊勝美妙的傘蓋。由於做了這樣殊勝的善業，人天之中常常得到最殊勝的福報；所出生的地方常常是富貴之家，成為大施主，擁有眾多的倉庫。

『我於過去五百世中，佈施的財物無法計數；所有前來乞討的人，無論是沙門（Sramana）還是婆羅門（Brahmana），我都不會違逆他們的請求，全部都讓他們感到滿足，以及各位緣覺（Pratyekabuddha）等，遠離慾望沒有煩惱的人。有五百位緣覺，我以清凈心供養他們；由於這樣的善根力量，我得到了這最後的身體。出生在富貴之家，出生后就能說話，

『說：『我的家中有很多倉庫，現在想要佈施給各位貧窮的人；佈施給各位貧窮的人，永不滿足，一切飲食和資具都佈施給他們。各位賢善的人現在應該知道，請為我快速回答這裡有沒有。』眾人看見我說

【English Translation】 English version 『Fear.』 I heard of the Sudatta River, Where I lost a precious, adorned shoe. Having arrived at the place of the Great Compassionate One (Mahakarunika), The Perfectly Enlightened Supreme Being (Samyaksambuddha), The World Honored One (Bhagavan) knew of my thirst; In various ways, He spoke the wonderful Dharma, Hearing the Dharma, my mind opened in enlightenment, I shaved my head and left home, And was able to see the truth of reality. The World Honored One blessed me, I practiced diligently without negligence; In the latter part of the night, when the morning star appeared, My outflows were exhausted, and I attained coolness. Before the elders (耆宿), I spoke of my past deeds; Sitting peacefully within a lotus flower, In the Anavatapta (無熱) great lake.』

At that time, the great Sravakas (Mahasravaka), elder Bhiksus (Bhiksu), said to the venerable Dhanika (Ayushman Dhanika): 『Venerable Bhiksu Nama (Ayushman Nama) has already spoken of his past deeds, now it is your turn to speak.』 Then, the venerable Dhanika spoke of his karmic retribution, answering in verse:

『In the past, in the city of Varanasi (波羅痆斯城), The king was named Kikila (吉基羅); After Kasyapa Buddha (迦葉世尊) passed away, I built a Stupa (窣堵波) for the Buddha. I was the eldest son of that king, Whose name was known throughout the lands; In the construction of this stupa, I was the first, Establishing a supremely wonderful parasol. Due to performing such supreme good deeds, I constantly obtained the most excellent blessings in the realms of humans and gods; Wherever I was born, it was always into a wealthy family, Becoming a great benefactor with many storehouses.

『In five hundred past lives, My giving was countless; To all who came seeking, Whether Sramanas (沙門) or Brahmanas (婆羅門), I never opposed their requests, But satisfied them all, As well as Pratyekabuddhas (緣覺) and others, Who were free from desire and without outflows. There were five hundred Pratyekabuddhas, Whom I offered to with a pure heart; Due to the power of these good roots, I obtained this final body. Born into a wealthy and noble family, I was able to speak immediately after birth,

『Saying: 『My house has many storehouses, Now I wish to give to all the poor people; Giving to the poor without satisfaction, All food, drink, and provisions. All virtuous people should now know, Please quickly answer me whether there is any here.』 The people saw me say

斯語，　　各各驚怪皆逃走。

『汝為當是人，　　為天物藥叉；　汝當爲我說，　　速答如斯事。』『母今聽善說，　　我是慈母子；　非藥叉鬼神，　　但由宿命智。

常為長者恒佈施。』　　母聞斯語甚歡喜，　我之慈母說是言：　　『愛子無畏常行施。』

「母作是言已，　　親眷養育我；　諸人咸愛樂，　　見者生歡喜。　始從生已來，　　常增益倉庫，　金銀及僕從。　　由才生能言，　眾為立名字，　　因生增益財，　立我名財益。　　彼時能施財，　令求者充滿；　　今侍等正覺，　舍家而學道。　　我不為避難，　而求于出家，　　已獲六神通，　清凈求出離。　　諸王常供養，　臣等並尊貴，　　為是豐衣食。　我財益苾芻，　　對諸耆宿前，　說昔業報事。」

根本說一切有部毗奈耶藥事卷第十六大正藏第 24 冊 No. 1448 根本說一切有部毗奈耶藥事

根本說一切有部毗奈耶藥事卷第十七

大唐三藏義凈奉　制譯

諸大弟子說業報緣

爾時諸大聲聞耆宿苾芻告具壽薄俱羅曰：「具壽財益已說本業，次至仁說本業因緣。」爾時薄俱羅苾芻以頌說曰：

「昔于親惠城，　　而為賣藥人；　毗缽尸

【現代漢語翻譯】現代漢語譯本聽到這些話，他們各自驚恐，紛紛逃走。『你究竟是人，還是天神或藥叉（Yaksha，一種守護神）？你應當告訴我，迅速回答這個問題。』『母親請聽我說，我是慈愛的母親的兒子，不是藥叉、鬼神，只是因為宿命的智慧。我經常為長者佈施。』母親聽到這些話非常歡喜，我的慈母這樣說：『我親愛的兒子，無所畏懼地去佈施吧！』母親說了這些話之後，親戚們都來養育我，人們都喜愛我，見到我的人都心生歡喜。自從我出生以來，家裡的倉庫不斷增多，金銀和僕人也越來越多。因為我剛出生就能說話，大家為我取名字，因為我的出生能增加財富，所以給我取名叫財益（Dhana-vriddhi，財富增長）。那時我能佈施財物，讓前來求助的人都得到滿足。現在我侍奉等正覺（Sammasambuddha，正等覺者，即佛陀），捨棄家庭而出家修道。我不是爲了逃避災難而出家，而是已經獲得了六神通（Sadabhijna，六種超自然能力），清凈地尋求解脫。諸王經常供養我，大臣們也尊敬我，所以我不愁衣食。我，財益苾芻（Dhana-vriddhi Bhiksu，財益比丘），在各位耆宿（長老）面前，講述我過去所造的業報之事。』《根本說一切有部毗奈耶藥事》卷第十六大正藏第24冊No.1448《根本說一切有部毗奈耶藥事》《根本說一切有部毗奈耶藥事》卷第十七大唐三藏義凈奉制譯諸大弟子說業報緣當時，各位大聲聞耆宿苾芻（Sravaka Sthavira Bhiksu，聲聞長老比丘）告訴具壽薄俱羅（Bhagula，薄拘羅尊者）說：『具壽財益（Dhana-vriddhi，財益）已經說了他過去所造的業，接下來輪到您說您過去所造的業的因緣了。』當時，薄俱羅苾芻（Bhagula Bhiksu，薄拘羅比丘）用偈頌說道：『過去在親惠城（Bandhumati，親慧城），我是一個賣藥的人。毗缽尸（Vipasyin，毗婆尸佛）

【English Translation】 English version Hearing these words, they were all frightened and fled. 'Are you a human, a deva (deva, a god), or a yaksha (Yaksha, a guardian deity)? You should tell me, answer this question quickly.' 'Mother, please listen carefully, I am the son of a loving mother; I am not a yaksha, ghost, or spirit, but it is due to the wisdom of past lives. I often give alms for the sake of the elders.' The mother was very happy to hear these words, and my loving mother said: 'My dear son, go forth fearlessly and give alms!' After the mother said these words, relatives came to raise me, people loved me, and those who saw me were filled with joy. Since I was born, the family's storehouses have continuously increased, and there has been more and more gold, silver, and servants. Because I could speak as soon as I was born, everyone gave me a name, and because my birth could increase wealth, they named me Dhana-vriddhi (Dhana-vriddhi, increase of wealth). At that time, I was able to give alms, so that those who came to ask for help were satisfied. Now I serve the Sammasambuddha (Sammasambuddha, the perfectly enlightened one, i.e., the Buddha), abandoning my family and leaving home to cultivate the Way. I did not leave home to escape disaster, but have already obtained the Sadabhijna (Sadabhijna, six supernormal knowledges), purely seeking liberation. Kings often make offerings to me, and ministers also respect me, so I do not worry about food and clothing. I, Dhana-vriddhi Bhiksu (Dhana-vriddhi Bhiksu, Bhiksu Wealth-Increase), before all the Sthaviras (elders), speak of the karmic retributions I have created in the past.' Mūlasarvāstivāda-vinaya-vaiṣajya-vastu, Volume 16 Taisho Tripitaka Volume 24, No. 1448, Mūlasarvāstivāda-vinaya-vaiṣajya-vastu Mūlasarvāstivāda-vinaya-vaiṣajya-vastu, Volume 17 Translated under Imperial Order by the Tripitaka Master Yijing of the Great Tang Dynasty The Great Disciples Speak of the Causes and Conditions of Karmic Retribution At that time, the great Sravaka Sthavira Bhiksus (Sravaka Sthavira Bhiksu, Elder Sravaka Bhiksu) said to the Venerable Bhagula (Bhagula, Venerable Bakula): 'Venerable Dhana-vriddhi (Dhana-vriddhi, Wealth-Increase) has already spoken of the karma he created in the past, now it is your turn to speak of the causes and conditions of the karma you created in the past.' At that time, Bhagula Bhiksu (Bhagula Bhiksu, Bhiksu Bakula) spoke in verse: 'In the past, in the city of Bandhumati (Bandhumati, City of Kinship and Wisdom), I was a seller of medicine. Vipasyin (Vipasyin, Vipasyin Buddha)

住世，　　諸佛及僧伽。　施諸療病藥，　　來者求皆與；　根莖葉花葯，　　合以施眾僧。　三月夏安居，　　隨食而供給；　于諸苾芻眾，　　人施一訶梨。　九十一劫中，　　不墮三惡趣；　由其施藥報，　　獲斯殊大果。　雖施少分藥，　　受樂轉無窮；　施一訶梨勒，　　生天受天樂。　有殘餘業報，　　復得生人中；　生在有學家，　　不受信心食。　於三日夜中，　　解了三藏教；　服著垢弊衣，　　但唯求糞掃，　常樂居閑靜，　　不愛俗喧林。　我年百六十，　　不曾身有病，　我憶施少分，　　多受天人樂。　薄俱羅眾前，　　自說昔業報；　安坐蓮花內，　　無熱大池中。」

爾時諸大聲聞耆宿苾芻告具壽尊者苾芻曰：「具壽薄俱羅已說昔業報，次至仁說。」爾時具壽尊者即以伽他而說頌曰：

「昔作治皮人，　　憶念前生事；　當時逢儉歲，　　煮皮而用食，　以此為存命。　　後有一沙門，　從遠來求食；　　我當發清信，　皮食施沙門。　　獨覺尊食已，　對面升虛空：　　我發清凈心，　合掌申供敬。　　見斯神變已，　更起殷重心：　　『愿我當生處，　常遇如是聖；　　所獲殊勝果，　一如今聖者。』　　所施體

【現代漢語翻譯】現代漢語譯本安住於世間的諸佛（Buddha）和僧伽（Sangha）。佈施各種治療疾病的藥物，對於前來求藥的人都給予；根、莖、葉、花等藥物，混合起來佈施給眾僧。在三個月的夏季安居期間，隨著食物的供給而提供藥物；對於各位比丘（Bhikkhu）眾，每人佈施一個訶梨勒（Haritaki，一種藥材）。在九十一劫（Kalpa，時間單位）中，不會墮入三惡趣（三種不好的輪迴）；由於佈施藥物的果報，獲得如此殊勝巨大的果報。即使佈施少量的藥物，所享受的快樂也會轉為無窮無盡；佈施一個訶梨勒，死後可以昇天享受天上的快樂。如果還有殘餘的業報，還會再次投生到人間；出生在有學問的人家，不接受需要信心的食物。在三個日夜之中，理解了三藏（Tripitaka，佛教經典）的教義；穿著破舊的衣服，只尋求被丟棄的垃圾，常常喜歡居住在安靜的地方，不喜歡世俗的喧囂。我今年一百六十歲，不曾生過病，我回憶起佈施少量的藥物，卻多次享受天人和人間的快樂。在薄俱羅（Bakula）大眾面前，親自述說過去的業報；安穩地坐在蓮花之中，在無熱大池之中。'

當時諸位大聲聞（Sravaka）耆宿比丘告訴具壽（Ayushman）尊者比丘說：『具壽薄俱羅已經述說了過去的業報，接下來輪到您說了。』當時具壽尊者就用偈頌說道：

『過去我是一個製作皮革的人，回憶起前生的事情；當時遇到了饑荒的年份，煮皮革來食用，用這個來維持生命。後來有一位沙門（Sramana），從遠方來乞食；我應當發起清凈的信心，將皮革食物佈施給沙門。獨覺（Pratyekabuddha）尊者食用完畢后，面對著我升上天空：我發起清凈的心，合掌表達供養和尊敬。見到這種神奇的變化后，更加生起慇勤和恭敬的心：『愿我將來出生的地方，常常遇到像這樣的聖者；所獲得的殊勝果報，都像如今這位聖者一樣。』所佈施的身體

【English Translation】 English version Dwelling in the world are all the Buddhas (Buddha) and the Sangha (Sangha). Giving medicines for treating diseases, giving to all who come seeking; Roots, stems, leaves, and flower medicines, mixed together and given to the Sangha. During the three months of the summer retreat, providing medicine along with food; To each of the Bhikkhus (Bhikkhu), giving one Haritaki (Haritaki, a kind of medicinal herb). For ninety-one kalpas (Kalpa, a unit of time), not falling into the three evil realms (three kinds of bad rebirths); Due to the karmic reward of giving medicine, obtaining such a special and great result. Even giving a small amount of medicine, the happiness enjoyed will turn into endlessness; Giving one Haritaki, after death, one can be reborn in heaven and enjoy heavenly bliss. If there is still residual karmic retribution, one will be reborn again in the human world; Born into a learned family, not accepting food that requires faith. Within three days and nights, understanding the teachings of the Tripitaka (Tripitaka, Buddhist scriptures); Wearing tattered clothes, only seeking discarded refuse, Always delighting in living in quiet places, not loving the noise of the secular world. I am one hundred and sixty years old this year, and I have never been sick, I recall giving a small amount of medicine, but I have repeatedly enjoyed the happiness of gods and humans. In front of the assembly of Bakula (Bakula), personally recounting past karmic retributions; Sitting securely in a lotus flower, in the Anavatapta (Anavatapta) great lake.'

At that time, the great Sravaka (Sravaka) elders Bhikkhus told the venerable Ayushman (Ayushman) Bhikkhu: 'The venerable Bakula has already recounted past karmic retributions, now it is your turn to speak.' At that time, the venerable Ayushman spoke in verse:

'In the past, I was a leather maker, recalling the events of my previous life; At that time, I encountered famine years, boiling leather to eat, Using this to sustain life. Later, there was a Sramana (Sramana), Coming from afar to beg for food; I should generate pure faith, Giving the leather food to the Sramana. After the Pratyekabuddha (Pratyekabuddha) venerable one finished eating, Facing me, ascending into the sky: I generated a pure heart, Folding my palms to express offering and respect. Seeing this miraculous transformation, Even more generating earnestness and reverence: 'May the place where I am born in the future, Always encounter such a sage; may the special karmic rewards obtained, Be like this sage today.' The body that was given

無色，　亦無香美味；　　見者心清凈，　當施如是食。　　因雖施少分，　獲果乃無量，　　多引生天樂，　復得勝人身。　　此是最後身，　得生於人趣，　　親侍大導師，　無上等正覺。　　我先所發願，　愿證無上果；　　已獲阿羅漢，　除熱得清涼。　　我名大尊者，　今對斯聖眾，　　自說昔業報，　無熱大池中。」

爾時諸大聲聞耆宿苾芻，告具壽優樓頻螺迦葉、那提迦葉、伽耶迦葉等作如是言：「具壽尊者，已說昔業報，次至仁等當說。」爾時三人共以伽他而說頌曰：

「我等昔為三商主，　　與諸兄弟同遊戲；　遇見迦葉佛滅塔，　　破壞摧落無多在。　我等共勸商人眾，　　營造此塔復令新；　三人於此佛塔上，　　各懸寶蓋同崇建。　由斯殊勝善業故，　　得生天上受歡娛；　天上福盡生人趣，　　獲得富貴常安樂；　今逢世尊等正覺，　　于佛教中而出家。　世尊在彼尼連側，　　現大神變運神通；　我等皆蒙示正法，　　得入無上涅槃宮。　斯由敬重大師教，　　又于佛塔懸妙傘；　由斯差別種善根，　　能除熱惱清涼樂。　優樓頻螺迦葉等，　　于諸耆宿尊者前，　自說往昔業因緣，　　無熱池中處蓮坐。」

爾時諸大聲

【現代漢語翻譯】現代漢語譯本『無色，亦無香美味；見者心清凈，當施如是食。因雖施少分，獲果乃無量，多引生天樂，復得勝人身。此是最後身，得生於人趣，親侍大導師，無上等正覺（Anuttara-samyak-sambodhi，無上的正等覺悟）。我先所發願，愿證無上果；已獲阿羅漢（Arhat，已證悟者），除熱得清涼。我名大尊者，今對斯聖眾，自說昔業報，無熱大池中。』

『爾時諸大聲聞耆宿苾芻（Bhikkhu，比丘），告具壽優樓頻螺迦葉（Uruvilva-Kasyapa）、那提迦葉（Nadi-Kasyapa）、伽耶迦葉（Gaya-Kasyapa）等作如是言：『具壽尊者，已說昔業報，次至仁等當說。』爾時三人共以伽他（Gatha，偈頌）而說頌曰：』

『我等昔為三商主，與諸兄弟同遊戲；遇見迦葉佛（Kasyapa Buddha）滅塔，破壞摧落無多在。我等共勸商人眾，營造此塔復令新；三人於此佛塔上，各懸寶蓋同崇建。由斯殊勝善業故，得生天上受歡娛；天上福盡生人趣，獲得富貴常安樂；今逢世尊等正覺（Samyak-sambuddha，正等覺悟者），于佛教中而出家。世尊在彼尼連側，現大神變運神通；我等皆蒙示正法，得入無上涅槃（Nirvana）宮。斯由敬重大師教，又于佛塔懸妙傘；由斯差別種善根，能除熱惱清涼樂。優樓頻螺迦葉（Uruvilva-Kasyapa）等，于諸耆宿尊者前，自說往昔業因緣，無熱池中處蓮坐。』

『爾時諸大聲聞』

【English Translation】 English version 『Without color, also without fragrance or delicious taste; those who see it have a pure heart; one should offer such food. Though the cause is a small offering, the fruit obtained is immeasurable, greatly leading to heavenly bliss, and again obtaining a superior human body. This is the last body, obtaining birth in the human realm, personally attending the great teacher, the unsurpassed perfect enlightenment (Anuttara-samyak-sambodhi). The vow I made earlier, I wish to attain the unsurpassed fruit; I have already attained Arhatship (Arhat), removing heat and obtaining coolness. My name is Great Venerable, now before this holy assembly, I speak of my past karmic retribution, in the Anavatapta Lake.』

『At that time, the great Sravakas (Sravaka, Hearers), elders, Bhikkhus (Bhikkhu), said to the venerable Uruvilva-Kasyapa, Nadi-Kasyapa, Gaya-Kasyapa, and others, 『Venerable ones, you have spoken of your past karmic retributions, next it is your turn to speak.』 Then the three together spoke in Gathas (Gatha, verses), saying:』

『We were once three merchants, playing together with our brothers; we encountered the destroyed stupa of Kasyapa Buddha (Kasyapa Buddha), ruined and collapsed with little remaining. We together urged the merchant crowd to rebuild this stupa and make it new again; the three of us, on this Buddha stupa, each hung jeweled canopies, together reverently constructing it. Due to this excellent virtuous karma, we obtained birth in the heavens, enjoying happiness; when heavenly blessings were exhausted, we were born in the human realm, obtaining wealth, nobility, constant peace, and happiness; now we encounter the World Honored One, the Samyak-sambuddha (Samyak-sambuddha, Perfectly Enlightened One), and leave home in the Buddha's teachings. The World Honored One, on the banks of the Nairanjana River, manifested great divine transformations and wielded supernatural powers; we all received the teaching of the correct Dharma, and entered the unsurpassed Nirvana (Nirvana) palace. This is due to respecting and valuing the teacher's teachings, and also hanging wonderful umbrellas on the Buddha stupa; due to this distinct planting of good roots, we can remove heat and obtain cool bliss. Uruvilva-Kasyapa and others, before the elder venerable ones, spoke of the karmic causes and conditions of the past, sitting on lotus seats in the Anavatapta Lake.』

『At that time, the great Sravakas』

聞耆宿苾芻，告具壽名稱，作如是言：「優樓頻螺迦葉、那提迦葉、伽耶迦葉等各說本業，次至仁說。」爾時具壽名稱即以伽他而說頌曰：

「我昔曾作賣香人，　　于諸藥性善分別；　時有婦人將女來，　　買香及藥至我所。　彼之少女美顏容，　　見者皆令貪慾染；　我見是女容儀已，　　不覺起心生愛著。　即執女手同遊戲，　　由斯惡業生惡趣；　后得人身常手枯，　　經於五百生受苦。　我今親事佛世尊，　　隨佛出家而學道；　今已證獲阿羅漢，　　能除熱惱得清涼。　大德我思先惡業，　　已經百劫業不亡。

「今已得神通，　　由有餘殘報；　我之左臂手，　　不如右手臂。　若男若女人，　　侵妻及奪夫；　常墮地獄中，　　恒受斯劇苦。　樂遠離他妻，　　猶如踴火炎；　猶斯諸智者，　　與自妻歡娛。　汝等當審觀，　　貪染他妻妾；　恒于地獄受，　　長夜無休息。　我由作是罪，　　隨所在生身；　已受如斯報，　　捺落迦中生。　今此最後身，　　得入無上位；　解脫一切苦，　　去熱得清涼。　欲求安樂處，　　不得淫他婦；　解脫諸煩惱，　　受于妙喜樂。　我名稱苾芻，　　今于尊宿前，　說自昔業報，　　無熱大池中。」

【現代漢語翻譯】現代漢語譯本我聽到年長的比丘（Bhikkhu）告訴具壽名稱（Ayushman Nāmaka），這樣說道：『優樓頻螺迦葉（Uruvilvā-Kāśyapa）、那提迦葉（Nadī-Kāśyapa）、伽耶迦葉（Gayā-Kāśyapa）等各自講述了自己的本業，接下來輪到您說了。』當時，具壽名稱就用伽他（Gāthā）說了以下偈頌：『我過去曾經是賣香的人，對於各種藥物的性質非常瞭解；當時有一位婦人帶著女兒來，到我這裡購買香和藥物。那位少女容貌美麗，見到她的人都會被她的美貌所迷惑；我見到這位女子的容貌后，不知不覺地動了心，產生了愛戀。我隨即拉著她的手一同玩耍，因為這個惡業而墮入惡趣；後來得到人身，卻常常手部枯萎，經歷了五百次轉生都受著痛苦。我現在親近侍奉佛世尊（Buddha），跟隨佛陀出家修行；如今已經證得了阿羅漢（Arhat）果位，能夠去除熱惱，得到清涼。大德，我思念著過去的惡業，即使經過百劫，業力也不會消亡。如今我已經得到了神通，但還有剩餘的果報；我的左臂手，不如右手臂。如果男人或女人，侵犯別人的妻子或奪走別人的丈夫；常常會墮入地獄之中，永遠遭受這樣的劇烈痛苦。遠離他人的妻子，應當像躲避燃燒的火焰一樣；只有像這樣的智者，才能與自己的妻子歡快地生活。你們應當仔細觀察，貪戀別人的妻妾；將會在地獄中遭受，漫長的黑夜沒有休息。我因為造作這樣的罪業，無論轉生到哪裡；都已經受到了這樣的果報，在地獄中出生。現在這是我最後一次轉生，得以進入無上的果位；解脫一切痛苦，去除熱惱，得到清涼。想要尋求安樂的地方，就不能夠姦淫別人的妻子；這樣才能解脫各種煩惱，享受美妙的喜樂。我，名稱比丘，現在在各位尊宿面前，講述自己過去的業報，就像在無熱大池中一樣。』

【English Translation】 English version I heard that the elder Bhikkhu (monk) said to Ayushman Nāmaka (Venerable Name), saying: 'Uruvilvā-Kāśyapa (Kāśyapa of Uruvilvā), Nadī-Kāśyapa (Kāśyapa of the River), Gayā-Kāśyapa (Kāśyapa of Gayā), etc., each spoke of their original karma, and now it is your turn to speak.' At that time, Ayushman Nāmaka spoke the following verses in Gāthā (verse): 'I used to be a seller of incense, and I was very knowledgeable about the properties of various medicines; at that time, a woman came with her daughter to buy incense and medicine from me. That young girl had a beautiful face, and those who saw her were all captivated by her beauty; when I saw the face of this girl, I unconsciously became moved and developed love. I then held her hand and played with her, and because of this evil karma, I fell into evil realms; later, I obtained a human body, but my hand was often withered, and I suffered for five hundred lifetimes. Now I am close to and serve the Buddha (World-Honored One), and I have left home to practice the Way following the Buddha; now I have attained the Arhat (worthy one) fruit, and I can remove heat and obtain coolness. Great Virtue, I think of my past evil karma, and even after hundreds of kalpas (eons), the karmic force will not disappear. Now I have obtained supernatural powers, but there are still remaining retributions; my left arm is not as good as my right arm. If a man or woman violates another's wife or takes away another's husband; they will often fall into hell and suffer such severe pain forever. Staying away from other people's wives should be like avoiding burning flames; only such wise people can live happily with their own wives. You should carefully observe that those who are greedy for other people's wives and concubines; will suffer in hell, and the long night will have no rest. Because I committed such sins, wherever I was reborn; I have already received such retribution, being born in Naraka (hell). Now this is my last rebirth, and I can enter the unsurpassed state; I am liberated from all suffering, removing heat and obtaining coolness. If you want to seek a place of peace and happiness, you must not commit adultery with other people's wives; only in this way can you be liberated from all afflictions and enjoy wonderful joy and happiness. I, the Bhikkhu Nāmaka, now speak of my past karmic retribution before all the venerable elders, just like being in the Anavatapta (without heat) great pool.'

爾時諸大聲聞耆宿苾芻告具壽火生曰：「具壽名稱已說昔業，次至仁說。」爾時具壽火生以頌答曰：

「我昔曾於親惠城，　　有佛正覺號毗缽；　我時名為無所著，　　于眾人中最尊貴。　佛有六十二萬眾，　　聲聞弟子共圍繞；　我屈毗缽尸世尊，　　並諸弟子三月請。　於時親惠城國王，　　亦請世尊並弟子；　是時我與彼城王，　　隔日設食呈微供。　至時我倍加供養，　　佛及苾芻聲聞眾；　三月供養事已畢，　　我更共王同供養。　當時最後設會日，　　親惠城王宮自辦；　廣設百味妙飲食，　　衣服臥具及諸珍。　既辦如斯上妙物，　　復于王苑敷高座；　其座價直百千金，　　飲食衣服同斯量。　一一苾芻所施物，　　算數計分不能知；　所有象馬皆嚴飾，　　縷金線網莊嚴身。　各各僧前持傘蓋，　　依座次第布周圓；　宮內婇女莊嚴身，　　以次旃檀涂瑩體。　各執金瓶盛德水，　　苾芻僧處遣祇承；　於是最後興斯供，　　王自供養佛僧伽。　我當見是王供養，　　一心正念作思惟：『上妙飲食皆能辦，　　寶座嚴飾實難為；　乍可辦余上妙具，　　如王象馬無由得。』　既作如斯言念已，　　帝釋天主應時來；　於時天帝報我言：

【現代漢語翻譯】現代漢語譯本：當時，各位年長的、德高望重的大聲聞比丘告訴具壽火生說：『具壽，已經講述了您的昔日行業，接下來該輪到您來說了。』當時，具壽火生用偈頌回答說：『我過去曾在親惠城（Kuśāvatī，古代印度城市名），有一位佛陀證得正覺，名號是毗缽尸（Vipaśyin，過去七佛之一）；我那時名叫無所著，在眾人之中最為尊貴。佛陀有六十二萬大眾，聲聞弟子共同圍繞；我曾邀請毗缽尸世尊，以及他的所有弟子，進行了三個月的供養。當時親惠城的國王，也邀請了世尊和他的弟子們；那時，我與那位國王，隔日輪流設宴，呈上微薄的供養。輪到我時，我加倍供養佛陀以及比丘聲聞眾；三個月的供養完畢后，我再次與國王一同供養。當時最後設宴的那天，親惠城的國王在自己的宮殿里親自操辦；廣泛地準備了各種美味的飲食，衣服臥具以及各種珍寶。準備好這些上等的妙物后，又在王家的花園裡鋪設高座；那座位的價值高達百千金，飲食衣服也同樣價值連城。一一比丘所接受的佈施之物，數量之多無法計算；所有的象馬都經過精心裝飾，用縷金線網莊嚴其身。每位僧人面前都撐著傘蓋，按照座位的順序依次排列；宮內的婇女們精心打扮，依次用旃檀（candana，一種香木）塗抹身體。各自手執金瓶盛滿功德水，在比丘僧眾處侍奉；於是在最後舉行了這樣的供養，國王親自供養佛陀僧伽（saṃgha，僧團）。我當時看到國王的供養，一心正念地思惟：『上等的美味飲食都能辦到，寶座的莊嚴裝飾實在難以做到；或許還能辦到其他的上妙之物，像國王的象馬是無法得到的。』剛一產生這樣的念頭，帝釋天主（Śakra，佛教護法神）應時到來；當時天帝告訴我：

【English Translation】 English version: At that time, the elder and venerable great Śrāvaka (Śrāvaka, disciple of Buddha) Bhikṣus (Bhikṣu, Buddhist monk) said to the venerable Agnidatta (Agnidatta, 'fire given'): 'Venerable one, the account of your past deeds has been given. Now it is your turn to speak.' Then, the venerable Agnidatta replied in verse: 'In the past, in the city of Kuśāvatī (Kuśāvatī, ancient Indian city), there was a Buddha who attained perfect enlightenment, named Vipaśyin (Vipaśyin, one of the past seven Buddhas); At that time, I was named Anāsakta (Anāsakta, 'unattached'), and I was the most honored among all people. The Buddha had a great assembly of six hundred and twenty thousand, surrounded by Śrāvaka disciples; I invited the World Honored One Vipaśyin, along with all his disciples, for three months of offerings. At that time, the king of Kuśāvatī also invited the World Honored One and his disciples; Then, the king and I took turns providing meals on alternate days, presenting humble offerings. When it was my turn, I doubled the offerings to the Buddha and the assembly of Bhikṣu Śrāvakas; After the three months of offerings were completed, I once again made offerings together with the king. On the day of the final feast, the king of Kuśāvatī personally arranged it in his palace; He prepared a wide variety of delicious foods, clothing, bedding, and various treasures. After preparing these excellent and wonderful items, he also set up a high seat in the royal garden; The value of that seat was as high as a hundred thousand gold coins, and the food and clothing were of equal value. The number of items given to each Bhikṣu was so great that it could not be calculated; All the elephants and horses were meticulously decorated, adorned with gold thread nets. Each monk was provided with an umbrella, arranged in order according to their seats; The palace women were beautifully adorned, and their bodies were successively anointed with sandalwood (candana, a type of fragrant wood). Each held a golden vase filled with water of merit, serving the assembly of Bhikṣus; Thus, in the end, such offerings were made, and the king personally offered to the Buddha's Saṃgha (saṃgha, monastic community). When I saw the king's offerings, I thought with a focused and righteous mind: 'Excellent and delicious foods can be prepared, but the adornment of the precious seat is truly difficult to achieve; Perhaps other excellent and wonderful items can be prepared, but the king's elephants and horses are impossible to obtain.' As soon as I had such thoughts, Śakra (Śakra, Buddhist protector deity), the lord of the Devas (Devas, gods), arrived; At that time, the Deva king said to me:

『善哉助汝興供養。』　天帝既述斯言已，　　便化最勝大園林；　其園芳麗甚超絕，　　諸天妙座遍莊嚴；　並持上妙天衣服，　　奉施佛及苾芻僧，　先請毗缽尸世尊，　　並諸弟子聲聞眾。　於時天帝及諸天，　　第一寶象而來應；　各各執持天寶蓋，　　于僧頂上在空中。

「赍持天飲食，　　供養真聖眾；　復以天衣覆，　　得受人天樂。　九十一劫中，　　不墮三惡趣；　由斯先世善，　　感得柔軟身。　為大仙興供，　　大德毗缽尸；　今此最後身，　　生於王舍城。　影勝王宮內，　　最尊豪族家，　王及大夫人，　　敬戀恩養育，　諸臣咸愛我，　　及所有國人。　常受于天上，　　諸天五欲樂，　既得是人身，　　反受諸天樂。　無上大導師，　　正覺牟尼主，　調伏人天故，　　而來王舍城。　我當聞佛來，　　大師微妙覺，　聞已生歡喜，　　即詣如來所。　既見世間燈，　　能持流炬者，　從輅投身下，　　足步至尊前；　頂禮佛雙足，　　深心極喜悅，　退坐於一面，　　瞻仰大慈尊，　無量人天類，　　恭敬而圍繞。　世尊如是告：　　『汝斷諸纏縛；　無上天尊師，　　慈悲故來此。』　為說四諦法，　　聞者能

【現代漢語翻譯】現代漢語譯本『善哉，助你興辦供養。』天帝說完這些話后，便化作最殊勝的大園林；那園林芳香美麗，極其超絕，諸天的美妙座位遍佈莊嚴；並且拿著上好的天衣，奉獻給佛和比丘僧眾，先請毗缽尸世尊（Vipashyin Buddha，過去七佛之一），以及他的弟子聲聞眾。當時天帝和諸天，用第一寶象前來迎接；各自執持天寶蓋，在僧眾的頭頂上空中。

『拿著天上的飲食，供養真正的聖眾；又用天衣覆蓋，得以享受人天之樂。九十一劫中，不墮入三惡趣（地獄、餓鬼、畜生）；由於前世的善行，感得柔軟之身。為大仙興辦供養，大德毗缽尸（Vipashyin）；今生這最後之身，生於王舍城（Rajagrha）。在影勝王宮內，最尊貴的豪族之家，國王和大夫人，敬愛憐惜地恩養我，諸位大臣都愛戴我，以及所有的國民。常常享受天上，諸天的五欲之樂，既已得到人身，反過來又享受諸天之樂。無上大導師，正覺牟尼主（釋迦牟尼佛的尊稱），爲了調伏人天，而來王舍城（Rajagrha）。我當聽到佛來，大師微妙覺悟，聽後心生歡喜，立即前往如來所在之處。既已見到世間明燈，能夠手持火炬的人，從車上投身下來，步行至尊者面前；頂禮佛的雙足，內心深處極其喜悅，退坐在一旁，瞻仰大慈大悲的世尊，無量的人天之眾，恭敬地圍繞著。世尊這樣告誡：『你斷除各種纏縛；無上的天尊之師，慈悲地來到這裡。』為他們宣說四諦法（苦、集、滅、道），聽聞者能夠

【English Translation】 English version 'Excellent, may you prosper in offering alms.' Having spoken these words, the Lord of Gods transformed into a most excellent great garden; That garden was fragrant and beautiful, exceedingly surpassing, with wonderful seats of the gods adorned all around; And holding supreme celestial garments, they offered them to the Buddha and the Bhikshu Sangha, First inviting the World Honored Vipashyin (Vipashyin Buddha, one of the past seven Buddhas), along with his disciples, the Shravaka assembly. At that time, the Lord of Gods and the gods came forth with the foremost precious elephant; Each holding a celestial jeweled canopy, above the Sangha in the sky.

'Bearing celestial food and drink, offering to the true and holy assembly; And covering them with celestial garments, one obtains the joy of humans and gods. For ninety-one kalpas, one does not fall into the three evil realms (hell, hungry ghosts, animals); Due to the good deeds of past lives, one experiences a soft and gentle body. Making offerings to the great sage, the virtuous Vipashyin (Vipashyin); Now, in this final life, born in Rajagrha (Rajagrha). Within the Shadow-Victorious royal palace, in the most honored noble family, The king and the great queen, lovingly and kindly nurture me, All the ministers love me, and all the people of the country. Constantly enjoying in the heavens, the five desires of the gods, Having obtained this human body, one in turn enjoys the pleasures of the gods. The unsurpassed great guide, the perfectly enlightened Lord Muni (an honorific title for Shakyamuni Buddha), To tame humans and gods, comes to Rajagrha (Rajagrha). I shall hear of the Buddha's arrival, the master's subtle enlightenment, Having heard, I will rejoice, and immediately go to where the Tathagata is. Having seen the lamp of the world, the one who can hold the flowing torch, Casting myself down from the chariot, I walk to the feet of the Honored One; Bowing my head to the Buddha's feet, with deep and extreme joy, Retreating to sit on one side, gazing upon the Great Compassionate One, Immeasurable numbers of humans and gods, respectfully surrounding him. The World Honored One thus proclaims: 'You sever all entanglements; The unsurpassed teacher of gods and humans, compassionately comes here.' For them, he speaks the Four Noble Truths (suffering, accumulation, cessation, path), those who hear are able to

開悟。　我聞如是請：　　『唯正覺世尊，　愿許我出家，　　近住成圓具。』　無上大慈父，　　無有等等者，　哀愍命善來，　　言下成圓具；　精進不放逸，　　苦行而修習，　即證無生位，　　得入涅槃宮。　親侍大導師，　　無上等正覺，　證得阿羅漢，　　除熱得清涼；　能脫三有海，　　漂流生死河，　一切憂悲苦，　　由斯永得除。　火生之苾芻，　　對斯真聖眾，　說自昔作業，　　無熱大池中，　安坐蓮花臺。」

爾時諸大聲聞耆宿苾芻告具壽護國曰：「具壽火生已說本業，次至仁說。」爾時護國苾芻即說頌言：

「昔有王名吉基利，　　迦尸國主饒益人；　我身是王最小子，　　為佛造大窣睹波。　父王令其最小子，　　躬持傘蓋奉如來；　我聞王敕心歡喜，　　安置寶蓋窣睹波。　既安蓋已便發願，　　由斯善業因緣故；　天上人間招快樂，　　常有最勝大光明。　今生最後於人趣，　　降誕倉庫大城中；　既生最勝豪族舍，　　世間尊貴而第一。　見者歡喜常恭敬，　　一切國人皆慶悅。　殊勝果報隨身現，　　色相端嚴心安靜，　人間受用悉充足，　　一切所須無乏少。　護國苾芻對尊宿，　　說自昔報業因緣。」

【現代漢語翻譯】現代漢語譯本開悟。我聽聞是這樣的：『唯有正覺世尊（Sammāsambuddha，完全覺悟的世尊），愿允許我出家，親近居住，成就完滿的戒律。』無上大慈的佛陀，無與倫比者，憐憫我，以『善來』（Ehi Bhikkhu，佛陀親自接納出家的方式）應允，當下成就完滿的戒律；精進不懈怠，苦行而修習，立即證得無生之位，得以進入涅槃（Nibbāna）之宮。親近侍奉偉大的導師，無上等正覺者，證得阿羅漢（Arahat，已斷除所有煩惱的聖者）果位，去除熱惱，獲得清涼；能夠脫離三有（三種存在狀態：欲界、色界、無色界）之海，擺脫漂流生死的河流，一切憂愁悲傷痛苦，因此永遠得以消除。火生比丘（Aggidatta Bhikkhu），面對這些真正的聖眾，講述自己過去所作的業，在無熱大池（Anotatta，傳說中的大湖）中，安坐在蓮花臺上。』當時，諸位大聲聞（Mahāsāvaka，佛陀的主要弟子）耆宿比丘告訴具壽護國（Guttipāla）說：『具壽火生已經說了自己的本業，接下來輪到仁者您說了。』當時，護國比丘就說了以下偈頌：『過去有一位國王名叫吉基利（Kikī），是迦尸國（Kāsi）的國主，饒益人民；我的身份是國王最小的兒子，為佛陀建造巨大的窣堵波（Stūpa，佛塔）。』『父王命令我這個最小的兒子，親自拿著傘蓋供奉如來（Tathāgata，佛陀的稱號）；我聽到國王的命令，心中歡喜，將寶蓋安置在窣堵波上。』『安放好傘蓋后，我便發願，由於這個善業的因緣；愿我在天上人間都能招感快樂，常有最殊勝的大光明。』『今生是我在人道的最後一生，降生在倉庫大城中；出生在最殊勝的豪族之家，在世間尊貴而第一。』『見到我的人都歡喜，常常恭敬我，一切國人都感到慶悅。』『殊勝的果報隨著我的身形顯現，容貌端正莊嚴，內心安靜平和，在人間所受用的一切都充足，一切所需都沒有缺乏。』『護國比丘面對各位尊宿，講述自己過去報業的因緣。』

【English Translation】 English version Enlightenment. Thus I have heard: 『Only the Sammāsambuddha (Perfectly Enlightened One), may you allow me to go forth, to live near, to achieve full ordination.』 The supreme compassionate Father, the one without equal, had compassion and said 『Welcome』 (Ehi Bhikkhu, the way the Buddha personally accepted ordination), and immediately full ordination was achieved; Diligently, without negligence, practicing austerity, immediately attained the state of non-birth, and was able to enter the palace of Nibbāna (Nirvana). Closely attending the great Teacher, the unsurpassed, perfectly enlightened one, attained the state of Arahat (Arahant, a holy person who has eliminated all defilements), removing heat and obtaining coolness; Able to escape the sea of the three existences (three realms of existence: desire realm, form realm, formless realm), escaping the river of wandering in samsara (cycle of birth and death), all sorrow, grief, and suffering, are thereby eternally eliminated. The Bhikkhu Aggidatta (Fire-given), facing this true holy assembly, spoke of his past deeds, sitting on a lotus throne in the Anotatta (legendary great lake).』 At that time, the elder Bhikkhus, great disciples (Mahāsāvaka, the Buddha's main disciples), said to the venerable Guttipāla (Guardian of Virtue): 『Venerable Aggidatta has already spoken of his original deeds, next it is your turn, venerable one.』 At that time, the Bhikkhu Guttipāla spoke the following verses: 『In the past there was a king named Kikī, the ruler of the Kāsi (Kashi) kingdom, benefiting the people; I was the youngest son of the king, building a great Stūpa (Buddhist monument) for the Buddha.』『The father king ordered me, the youngest son, to personally hold the umbrella to offer to the Tathāgata (the Buddha's title); I heard the king's command, my heart rejoiced, and I placed the precious umbrella on the Stūpa.』『Having placed the umbrella, I then made a vow, due to the cause and condition of this good deed; may I attract happiness in heaven and in the human realm, and always have the most excellent great light.』『This life is my last life in the human realm, born in the great city of the warehouse; born in the most excellent noble family, in the world, honored and the first.』『Those who see me rejoice, and always respect me, all the people of the country feel joyful.』『Excellent karmic results appear with my form, my appearance is upright and dignified, my heart is peaceful and calm, and everything I enjoy in the human realm is sufficient, and there is no lack of anything I need.』『The Bhikkhu Guttipāla, facing the venerable elders, spoke of the causes and conditions of his past karmic rewards.』

爾時諸大聲聞耆宿苾芻告具壽娑底曰：「具壽護國已說業報，次至仁說。」爾時具壽娑底即說頌曰：

「昔于王舍城，　　王臣大富貴；　五百仙人至，　　皆令共供養。　當時我宣教，　　普令先造食；　家中種種飯，　　給五百仙人，　次第分與我。　　我既為尊首，　最初仙供養，　　我家恒營辦，　作飯百杓余；　　于彼出家人，　將此飯供給。　　既施飯食已，　生貪作是念：　　『我姊妹兄弟、　妻男女親族，　　尚不施飯食；　此仙三月坐，　　當有用度多，　況於五百數。　　我須彼沙門，　令其得命終；　　若得彼身死，　我即無用度。』　　無過殺于彼，　及生罪心已，　　煎煮其馬尿，　和食與彼餐。　　當吃此食已，　乃即有病患，　　便即腸肚出。　其時知死已，　　彼仙得道人。　於時龍神等，　　皆共大聲語：『大罪是商人，　　無過枉殺仙，　得自在獨覺，　　寂靜無漏者。』　諸親皆瞋我，　　皆于當觀察，　能生多罪業，　　為殺彼仙故。　聞親說語已，　　我即起愁悲；　請余諸仙人，　　極生悔其過。　對諸佛懺悔，　　現過心悔已；　飯供五百仙，　　珍重令充足；　懺其彼罪業，　　懺過於諸仙。　以食

【現代漢語翻譯】現代漢語譯本當時，諸位年長的、德高望重的大聲聞比丘告訴具壽娑底（Gushou Suodi）說：『具壽護國（Huguo）已經講述了業報，接下來輪到您來講述。』當時，具壽娑底（Gushou Suodi）就說了這首偈頌：『過去在王舍城（Wangshecheng），我是一位富有的國王大臣；有五百位仙人來到這裡，我讓他們都接受我的供養。當時我宣講教義，普遍地讓他們先準備食物；用家中各種各樣的飯食，供給這五百位仙人，然後依次分給我。我既然是尊長，最初的仙人供養，總是在我家操辦，製作一百多勺的飯；對於那些出家人，我將這些飯食供給他們。在施捨飯食之後，我生起了貪念，這樣想：『我的姐妹兄弟、妻子兒女親戚，尚且沒有施捨過飯食；這些仙人要在這裡坐三個月，花費必定很多，更何況有五百位之多。我必須讓這些沙門，讓他們死去；如果他們死了，我就不用花費了。』沒有什麼比殺死他們更好了，並且生起罪惡之心后，我煎煮馬尿，和在食物里給他們吃。當他們吃了這些食物后，就生了病，然後腸子都出來了。那時我知道他們要死了，那些仙人都是得道之人。當時龍神等，都大聲地說：『這個商人罪大惡極，竟然枉殺仙人，那些得到自在的獨覺者，都是寂靜無漏之人。』我的親人都憎恨我，都在觀察我，因為我爲了殺死那些仙人，會產生很多罪業。聽到親人們說這些話后，我立刻感到愁苦悲傷；我請來其他的仙人，極其後悔自己的過錯。我對諸佛懺悔，顯露過錯，真心懺悔后；我供養五百位仙人飯食，珍重地讓他們吃飽；我懺悔自己的罪業，向諸位仙人懺悔。用食物』

【English Translation】 English version At that time, the elder and venerable great Shravaka Bhikshus said to Venerable Sati (Gushou Suodi): 'Venerable Huguo (Huguo) has already spoken about karmic retribution; it is now your turn to speak.' Then Venerable Sati (Gushou Suodi) spoke this verse: 'In the past, in Wangshecheng (Wangshecheng), I was a wealthy minister of the king; Five hundred immortals came here, and I had them all receive my offerings. At that time, I proclaimed the teachings, universally having them prepare food first; Using all kinds of food from my home, I provided for these five hundred immortals, And then distributed it to me in order. Since I was the elder, The initial offerings to the immortals were always arranged at my home, Making more than a hundred ladles of rice; for those who had left home, I provided them with this food. After giving the food, I developed greed, thinking: 'My sisters, brothers, Wife, children, and relatives have not yet been given food; These immortals will be sitting here for three months, the expenses will surely be high, Especially since there are five hundred of them. I must make these Shramanas, Let them die; if they die, I will not have to spend any money.' There is nothing better than killing them, And after generating sinful thoughts, I boiled horse urine, And mixed it in the food for them to eat. When they ate this food, They became ill, and then their intestines came out. At that time, I knew they were going to die, those immortals were all enlightened beings. At that time, the Dragon Gods and others all said loudly: 'This merchant is extremely sinful, actually killing immortals unjustly, Those who have attained self-mastery, the Pratyekabuddhas, are all peaceful and without outflows.' My relatives all hated me, and were all observing me, Because I would generate much sin for killing those immortals. After hearing my relatives say these words, I immediately felt sorrow and grief; I invited the other immortals, and deeply regretted my mistakes. I confessed to all the Buddhas, revealed my faults, and sincerely repented; I offered food to five hundred immortals, carefully ensuring they were full; I repented for my sins, and confessed to all the immortals. With food'

供養已，　　即當發誓愿：『當來愿如是，　　供養此大德；　如所得解脫，　　愿我亦離縛；　生生離貧家，　　莫在貧窮處。』　忽常起慳貪，　　令心發其惡；　捐彼獨覺人，　　作業即愁悲。　死後墮地獄，　　久住千年歲，　常受其苦痛；　　后得生人身，　還受短命報。　　當有多財物，　供養于諸人；　　常患腸肚出，　因此即命終。　　即生遇大聖，　乃獲出家體，　　依教而成住，　一切貪悉舍。　　無熱蓮花座，　說本業因緣。」

爾時具壽耆宿苾芻告具壽膝多迦攝波曰：「具壽娑底已說業報，次至具壽說。」於時膝多迦攝波即說頌曰：

「往請苾芻眾，　　不闕於七年；　于其聚落內，　　時世為饑饉。　我所得分者，　　心調意寂靜；　是獨覺所尊，　　無惱甚清涼。　我先有要誓，　　乞者而不與；　縱是子及親，　　非營作不濟。　如是發此意，　　遂為罪惡業；　苾芻既不作，　　何故而與食？　即將此苾芻，　　經行於田處；　然始至家中，　　方與其飲食。　由斯惡業熟，　　遂墮于地獄；　眾活炎熱中，　　而受諸楚苦。　地獄業報盡，　　所生流轉趣；　鄙賤常憂苦，　　餐糧甚難得。　此是我最後，　　

【現代漢語翻譯】現代漢語譯本供養完畢后，就應當發誓愿：『未來我願如此，供養這位大德（指有德行的人）；如他所得的解脫，愿我也能脫離束縛；生生世世遠離貧困之家，不要再在貧窮的地方。』如果忽然生起慳吝貪婪，令心中生起惡念；捨棄那位獨覺人（指獨自覺悟的人），所造的業就會帶來愁苦悲傷。死後墮入地獄，長久住在那裡千年之久，常常遭受各種苦痛；之後得到轉生為人身，還會受到短命的報應。即使擁有很多財物，也用來供養其他人；常常患有腸子外露的疾病，因此而喪命。如果下一世遇到大聖人，就能獲得出家的機會，依照教法修行成就，捨棄一切貪念。最終在無熱惱的蓮花座上，講述自己過去所造的業的因緣。」

當時，具壽耆宿苾芻（指年長的比丘）告訴具壽膝多迦攝波（人名）說：『具壽娑底（人名）已經說了業報，接下來輪到具壽您說了。』當時，膝多迦攝波就說了偈頌：

『過去我邀請比丘眾，連續七年沒有間斷；在那個村落里，當時正值饑荒的年代。我把自己所得的食物分給他們，內心調伏，意念寂靜；這些獨覺（指獨自覺悟的人）受到尊敬，沒有煩惱，非常清涼。我先前有個約定，對於乞討者不給予施捨；即使是自己的子女和親人，如果不是通過勞動所得，也不救濟。像這樣生起這種想法，就造下了罪惡的業；比丘既然不從事生產，為什麼還要給他們食物呢？於是就帶著這些比丘，在田地裡來回走動；然後才回到家中，才給他們飲食。由於這種惡業成熟，就墮入了地獄；在眾合地獄的炎熱之中，遭受各種痛苦。地獄的業報結束后，所轉生的各個去處；都是卑賤而常常憂愁痛苦，連吃飯都很難得到。這將會是我最後一次，'

【English Translation】 English version After making offerings, one should make a vow: 'In the future, may I be like this, offering to this great virtuous one (referring to a person of virtue); Just as he has attained liberation, may I also be freed from bondage; May I be born far from impoverished families in every lifetime, never again in places of poverty.' If suddenly stinginess and greed arise, causing evil thoughts in the mind; Abandoning that Pratyekabuddha (referring to one who attains enlightenment independently), the karma created will bring sorrow and grief. After death, one falls into hell, dwelling there for a thousand years, Constantly enduring various sufferings; afterwards, one is reborn as a human, Still receiving the retribution of a short life. Even if one possesses much wealth, It is used to make offerings to others; one often suffers from the disease of protruding intestines, And dies because of it. If in the next life one encounters a great sage, One can obtain the opportunity to renounce the world, practice and achieve according to the teachings, Abandoning all greed. Finally, on the lotus seat free from heat and affliction, One recounts the causes and conditions of the karma created in the past.'

At that time, the Venerable Elder Bhikshu (referring to an elderly monk) said to the Venerable Knee-Touching Kashyapa (a name): 'Venerable Sati (a name) has already spoken of karmic retribution, now it is your turn to speak.' At that time, Knee-Touching Kashyapa spoke in verse:

'In the past, I invited the community of Bhikshus, without interruption for seven years; In that village, it was a time of famine. I shared my portion of food with them, my mind subdued, my thoughts tranquil; These Pratyekabuddhas (referring to those who attain enlightenment independently) are respected, without affliction, and very serene. I had a prior agreement not to give to beggars; Even if they were my children and relatives, I would not help them unless they earned it through labor. Having such thoughts, I created sinful karma; Since the Bhikshus do not engage in production, why should I give them food? So I took these Bhikshus, walking back and forth in the fields; Only then did I return home and give them food. Due to the ripening of this evil karma, I fell into hell; In the heat of the Samghata hell, I endured various sufferings. When the karmic retribution of hell is exhausted, in whatever realm I am reborn; It is always lowly and full of sorrow and suffering, even obtaining food is difficult. This will be my last time,'

而獲於人身；　不虧調御士，　　正覺無上尊，　凈信而出家；　　蠲除諸有漏，　證得六神通，　　至於羅漢果。　諸德當知我，　　雖證大神通；　經行甚難苦，　　方獲而飲食。　遊歷極遠處，　　遂有而少獲；　命將欲斷絕，　　時可得其食。　我姓膝迦攝，　　名為耳大威；　無熱蓮花坐，　　言斯先業緣。」

爾時諸耆宿苾芻告具壽周離槃陀迦曰：「具壽膝迦攝波已說業報，次至具壽說。」於時槃陀迦即說頌曰：

「我於前生中，　　而為養豬者；　系其豬口已，　　將渡至河邊。　既到河中心，　　欲至於彼岸；　諸豬氣不通，　　因此皆命過。　我隨水漂沒，　　荒迷無所為；　河邊有仙住，　　哀愍所救濟。　出我溺憂苦，　　而為與出家；　以無相三昧，　　教化令調順。　既於此滅已，　　得生於天上；　天上才捨命，　　下生於人趣。　虔恭等正覺，　　舍俗為出家；　頑愚極暗鈍，　　示敬不能持。　于其三月內，　　方能誦一偈；　既明一句義，　　煩惱欲悉除。　我先所造業，　　如是思憶念；　經于無量時，　　輪迴生死海。　對於世間父，　　於此無熱池；　我周利槃馱，　　說斯黑白業。」

爾時諸耆宿

【現代漢語翻譯】現代漢語譯本能夠獲得人身；不辜負調御丈夫（調伏人心的導師），正等覺無上尊（至高無上的覺悟者），以清凈的信心而出家；去除各種有漏（煩惱），證得六神通（六種超自然能力），達到阿羅漢果（解脫的境界）。各位賢德應當知道我，雖然證得了大神力；乞食非常艱難困苦，才能獲得飲食。遊歷到極其遙遠的地方，卻很少獲得食物；生命將要斷絕，有時才能得到食物。我姓膝迦攝（Kashyapa），名為耳大威；在無熱惱的蓮花座上，講述這過去的業緣。'

當時，各位年長的比丘對比丘周離槃陀迦（Chou Lipantuoqie）說：'具壽膝迦攝波（Kashyapa）已經說了業報，接下來輪到具壽說了。' 當時，槃陀迦（Pantuoqie）就說了頌：

'我在前生中，是養豬的人；捆住豬的嘴巴，將它們帶到河邊。到達河中心，想要到對岸；豬因為呼吸不暢，因此都死了。我隨著水漂流沉沒，迷茫無助；河邊有仙人居住，憐憫我並救濟我。把我從溺水的憂愁痛苦中救出，並讓我出家；用無相三昧（一種禪定狀態），教化我使我調順。我在此滅度后，得以生到天上；在天上壽命終結后，下生到人間。虔誠恭敬正等覺，捨棄世俗而出家；我愚笨遲鈍，表達敬意都無法記住。在三個月內，才能背誦一偈（四句詩）；既已明白一句的含義，煩惱就全部消除。我先前所造的業，這樣思憶念；經歷了無量的時間，在生死輪迴的大海中。面對世間的父親，在這無熱池；我周利槃陀（Zhou Lipantuo），說這黑白業。'

當時，各位年長的比丘

【English Translation】 English version And obtain a human body; Not failing the Tamer of Men (the guide who subdues the minds of people), the Supreme Awakened One (the highest enlightened one), With pure faith, renounce the household life; eliminate all outflows (defilements), Attain the six supernormal powers (six kinds of supernatural abilities), and reach the fruit of Arhat (the state of liberation). Virtuous ones should know that I, although having attained great supernormal powers; Find it very difficult and painful to go for alms, and only then obtain food. Traveling to extremely distant places, I obtain very little; My life is about to end, and only then can I obtain food. My surname is Kashyapa (Kashyapa), and my name is Ear Great Majesty; On the lotus seat of Anavatapta (a mythical lake), I speak of the causes and conditions of past karma.'

At that time, the elder Bhikshus said to the venerable Chou Lipantuoqie (Chou Lipantuoqie): 'The venerable Kashyapa (Kashyapa) has already spoken of his karmic retribution, now it is the venerable's turn to speak.' At that time, Pantuoqie (Pantuoqie) spoke in verse:

'In my previous life, I was a pig farmer; Having tied the pigs' mouths, I took them to the riverbank. Reaching the center of the river, wanting to reach the other shore; The pigs, unable to breathe, all died as a result. I drifted and sank with the water, confused and helpless; A hermit lived by the river, who pitied and rescued me. He brought me out of the sorrow and suffering of drowning, and let me renounce the household life; With the Samadhi of Non-form (a state of meditation), he taught me to be tamed and subdued. After I passed away here, I was able to be born in the heavens; After my life in the heavens ended, I was born into the human realm. Reverently respecting the Perfectly Awakened One, I renounced the world and became a monk; I was extremely foolish and dull, unable to remember even expressing respect. Within three months, I was only able to recite one verse (four-line poem); Once I understood the meaning of one line, all afflictions were eliminated. The karma I created in the past, I remember and contemplate in this way; Having experienced countless times, in the sea of samsara (the cycle of birth and death). Facing the father of the world, at this Anavatapta lake; I, Zhou Lipantuo (Zhou Lipantuo), speak of this black and white karma.'

At that time, the elder Bhikshus

苾芻告具壽蛇仆：「具壽周利槃陀迦已說業報，次至具壽說。」於時蛇仆即說頌曰：

「迦攝佛滅度，　　最後為聲聞；　多聞備三藏，　　於法甚慳吝。　不為諸苾芻，　　諷誦而解說；　恐余諸苾芻，　　而有勝於我。　苾芻詣我所，　　欲求問少義；　我為懷惡色，　　訶詰而不理。　時諸苾芻來，　　諫責我斯見；　何不治法化，　　作斯非理事。　我于臨終時，　　情生極追悔；　所閑真妙法，　　不為他顯示。　命唯有七日，　　時轉不久停；　宜集出家士，　　悔謝諸過咎。　我既悔罪已，　　息其慳法心；　即于大眾中，　　七日常說法。　既聞善說法，　　隨我皆聽受；　互相為解釋，　　咸共而談論。　我緣臨終時，　　七日說妙法；　而得生天上，　　諸欲悉具足。　天上舍報盡，　　下生於人趣；　而生劫比羅，　　釋迦王族中。　資財大富貴，　　容儀甚可樂；　人眾皆敬愛，　　資產無有乏。　種族諸男女，　　舍俗而出家；　我為惱欲纏，　　而無欣樂意。　無比大丈夫，　　為欲哀愍故；　頻至於我所，　　誨勸令出家。　我即稽調御，　　無上等正覺；　唯愿七年中，　　哀愍受壇施。　若見受其施，　　七年將過

【現代漢語翻譯】現代漢語譯本比丘告訴具壽蛇仆：『具壽周利槃陀迦（Cūḷapanthaka，小路邊生）已經說了業報，接下來輪到具壽您說了。』當時蛇仆就說了以下偈頌：

『迦攝佛（Kāśyapa Buddha，過去七佛之一）滅度后，最後一位聲聞弟子，博學多聞，精通三藏（Tripiṭaka，佛教經典），卻對佛法非常吝嗇。不為眾比丘諷誦和解說佛法，擔心其他比丘會勝過自己。有比丘來我這裡，想要請教一些細微的道理，我卻心懷惡意，呵斥他們，不予理睬。當時有比丘來勸誡我這種見解，為什麼不用佛法教化他人，做這種不合理的事情？我在臨終的時候，心中非常後悔，所精通的真正美妙的佛法，沒有為他人顯示。生命只剩下七天，時間流逝不會停止，應該召集出家修行的人，懺悔自己的過錯。我既然已經懺悔罪過，平息了慳吝佛法的心，就在大眾之中，連續七天說法。既然聽聞了善妙的說法，大家都隨我聽受，互相為彼此解釋，共同談論佛法。我因為臨終時，七天宣說妙法，而得以升到天上，各種慾望都得到滿足。在天上享盡福報后，又降生到人間，出生在劫比羅（Kapilavastu，迦毗羅衛），釋迦（Śākya）王族中。資財非常富有，容貌儀表非常令人喜愛，人們都敬愛我，資產沒有任何缺乏。種族中的男女，捨棄世俗而出家修行，我卻被慾望纏繞，沒有欣喜快樂的心意。無比偉大的大丈夫（指佛陀），因為憐憫我的緣故，多次來到我這裡，勸導我出家。我於是頂禮調御丈夫（佛的稱號），無上等正覺（佛的稱號），希望在七年中，能夠接受您的佈施。如果看到您接受我的佈施，七年將要過去』

【English Translation】 English version The Bhikṣu said to venerable Sarpa-dāsa (Snake-servant): 『Venerable Cūḷapanthaka (Little Roadside-born) has spoken about the results of karma; now it is your turn, venerable one, to speak.』 At that time, Sarpa-dāsa spoke the following verses:

『After the extinction of Kāśyapa Buddha (One of the past seven Buddhas), the last Śrāvaka (Disciple), Learned and well-versed in the Tripiṭaka (Three Baskets, Buddhist scriptures), yet very stingy with the Dharma. Not reciting or explaining the Dharma for the Bhikṣus (Monks), Fearing that other Bhikṣus would surpass me. When Bhikṣus came to me, wanting to ask about some subtle points, I, harboring malicious intent, scolded them and ignored them. At that time, Bhikṣus came to advise me about this view, Why not use the Dharma to teach others, doing such unreasonable things? When I was about to die, I felt extremely regretful in my heart, The truly wonderful Dharma that I was proficient in, I did not reveal to others. Life is only seven days left, time passes and will not stop, It is appropriate to gather the renunciates and confess my faults. Since I have already repented of my sins and calmed my stingy heart towards the Dharma, I preached the Dharma continuously for seven days in the assembly. Since hearing the wonderful Dharma, everyone followed me in listening and receiving, Explaining to each other and discussing the Dharma together. Because at the time of my death, I preached the wonderful Dharma for seven days, I was able to ascend to the heavens, where all desires were fulfilled. After exhausting my heavenly rewards, I was born back into the human realm, Born in Kapilavastu (The city of Kapila), in the Śākya (Name of a clan) royal family. My wealth is very abundant, and my appearance is very pleasing, People all respect and love me, and my assets are not lacking in any way. Men and women of the clan, renounced the world and became monks, But I am entangled by desires and have no joyful intention. The incomparably great hero (referring to the Buddha), out of compassion for me, Came to me many times, advising me to renounce the world. I then prostrated to the Tamer of Men (an epithet of the Buddha), the Unsurpassed Perfectly Enlightened One (an epithet of the Buddha), Hoping that for seven years, I can receive your alms. If I see you accepting my alms, seven years will pass』

已；　即隨大慧所，　　方可為出家。　告我命危脆，　　不暫豈七年；　宜當急舍施，　　出入息難保。　佛語深尊重，　　豈敢而棄捨；　白言七日內，　　哀愍與出家。　即於七日中，　　隨意皆資給；　于其城內外，　　諸親咸守擁。　最上大光明，　　遍耀于城墎；　不思議人眾，　　得出于城外。　于佛法教中，　　凈信為出家；　於二十五年，　　心無有正悟。　遂即罪心起，　　不欲依此住；　莫能至甘露，　　宜退且還家。　既生此怯懼，　　深懷大羞恥；　諸親及家眷，　　定為譏誚我。　所念非相類，　　審知不善事；　我宜以刀害，　　何用此殘活？　即持極利刀，　　跏趺而端坐；　安刀于頭上，　　心即得解脫。　心既得蠲除，　　口口而稱讚；　奇哉佛法僧，　　有斯勝善法。　我先有思想，　　凡夫便舍壽；　不顧其性命，　　證得無上寂。　我于先有中，　　懶惰極慳法；　由斯果報故，　　艱難得解脫。　又我于臨終，　　為說凈妙法；　由斯業成熟，　　超除諸財欲。　法根釋迦子，　　蛇奴大威德；　于其無熱池，　　說斯先業報。」

爾時諸耆宿苾芻又告具壽阿泥盧馱曰：「具壽蛇奴已說業報，次至

【現代漢語翻譯】現代漢語譯本已（已經）。只有跟隨大慧（Mahamati，菩薩名）尊者，才可以為你出家。（佛）告訴我生命危脆，不要說七年，即使片刻也難以保證；應當趕快佈施，因為出入呼吸都難以保全。佛的話語深刻而重要，我怎麼敢拋棄呢？稟告說七日之內，請您慈悲允許我出家。於是在七日之中，隨意供給所需；在他的城內外，親戚們都守護著他。最上最大的光明，遍照于城郭；不可思議的人眾，都來到城外。在佛法教義中，以清凈的信心出家；在二十五年裡，心中沒有真正的覺悟。於是罪惡之心生起，不想依靠這裡居住；不能到達甘露（Amrita，不死之藥，喻涅槃），不如退回去還家。既然產生了這種怯懦和恐懼，內心深感羞恥；親戚和家眷，一定會譏笑我。所想的都不是好的，審視之後知道是不善之事；我應該用刀自殺，何必茍延殘喘？於是拿著極鋒利的刀，跏趺（盤腿）而端坐；把刀放在頭上，心中立刻得到解脫。心既然得到凈化，口中便稱讚；奇妙啊，佛法僧（Buddha-Dharma-Sangha，佛教三寶），有這樣殊勝的善法。我先前有這樣的想法，凡夫便捨棄壽命；不顧惜自己的性命，證得了無上的寂靜（涅槃）。我于先前的生活中，懶惰且極度吝嗇佛法；由於這樣的果報，艱難地得到解脫。又在我臨終時，（佛）為我說清凈微妙的佛法；由於這樣的業力成熟，超越了各種財富和慾望。法根釋迦子（Shakyamuni，釋迦牟尼佛），蛇奴（Sarpadasa）具有大威德；在他無熱池（Anavatapta，清涼的湖）邊，講述了這先前的業報。爾時，諸位年長的比丘（Bhikkhu，出家男子）又告訴具壽阿泥盧馱（Anuruddha，佛陀十大弟子之一）說：『具壽蛇奴已經說了業報，接下來是……』

【English Translation】 English version Already. Only by following the Venerable Mahamati (a Bodhisattva's name), can one be ordained for you. (The Buddha) told me that life is fragile, not to mention seven years, even a moment is difficult to guarantee; One should quickly give alms, because the incoming and outgoing breaths are difficult to preserve. The Buddha's words are profound and important, how dare I abandon them? He reported that within seven days, please have compassion and allow me to be ordained. So within seven days, all needs were supplied at will; Inside and outside his city, relatives guarded him. The supreme and great light shone throughout the city walls; Inconceivable crowds came outside the city. In the Buddha's teachings, one ordains with pure faith; In twenty-five years, there was no true enlightenment in the heart. Then the sinful mind arose, not wanting to rely on living here; Unable to reach Amrita (the nectar of immortality, a metaphor for Nirvana), it is better to retreat and return home. Since this cowardice and fear have arisen, there is deep shame in the heart; Relatives and family members will surely ridicule me. What is thought is not good, and after examining it, it is known to be an inauspicious matter; I should kill myself with a knife, why prolong this remaining life? So he took an extremely sharp knife, sat in the lotus position (cross-legged) and sat upright; Putting the knife on his head, his heart was immediately liberated. Since the heart has been purified, the mouth praises; Wonderful, the Buddha-Dharma-Sangha (the Three Jewels of Buddhism), has such supreme good Dharma. I had this thought before, and ordinary people abandon their lives; Without regard for one's own life, one attains supreme tranquility (Nirvana). In my previous life, I was lazy and extremely stingy with the Dharma; Because of this karmic retribution, it is difficult to obtain liberation. Also, at my death, (the Buddha) spoke pure and wonderful Dharma for me; Because of the maturity of this karma, I have transcended all wealth and desires. The Dharma root Shakyamuni (Shakyamuni Buddha), Sarpadasa (Snake Servant) has great power; Beside his Anavatapta (cool lake), he told of this previous karmic retribution. At that time, the elder Bhikkhus (ordained monks) again told the Venerable Anuruddha (one of the Buddha's ten great disciples): 'The Venerable Sarpadasa has already spoken of karmic retribution, next is...'

具壽。」於時阿泥盧馱即說頌曰：

「我先無攝錄，　　貧窮負草活；　歸投備名稱，　　奉覲大沙門。　今生釋迦種，　　名阿泥嚧馱；　善閑歌舞伎，　　能于諸妙曲。　希逢大導師，　　無畏等正覺；　見已心清凈，　　舍俗而出家。　得聞所說教，　　樂住大師處；　情無暫放逸，　　常自勤策勇。　三明具獲已，　　大師教已作；　觀知于宿命，　　所曾之事業。　於三十三天，　　七返而受生；　七返生人趣，　　亦為作人主。　灌頂剎帝利，　　獨化于贍部；　彼七此亦七，　　輪迴十四返；　曾住受用處，　　咸皆知其所。　此類諸果報，　　無有而不悉；　我于所生處，　　情極甚歡喜。　觀知諸有情，　　生死輪迴趣，　此變于余現，　　一心繫思念。　五趣輪迴事，　　天眼皆明瞭，　已獲安詳道，　　天眼甚明凈。　世間無上師，　　知我念所念，　佛身意神通，　　而來於我所；　我所有思念，　　而能增上說。　大師無過咎，　　所說亦無非；　我聞彼所說，　　依教而凈住。　心生極精勤，　　常修不放逸；　三明已通達，　　所應作已作。　于生無有喜，　　于死亦無憂；　唯知待時至，　　正念住威儀。　廣嚴

【現代漢語翻譯】現代漢語譯本：具壽（Bhikkhu）。』當時，阿泥盧馱（Anuruddha）即說頌曰：『我先前沒有產業，貧窮靠割草為生；歸投于備受尊崇的佛陀，奉覲偉大的沙門（Śrāmaṇa）。今生為釋迦（Śākya）族人，名為阿泥盧馱；擅長歌舞伎藝，精通各種美妙的樂曲。有幸遇到偉大的導師，無畏的等正覺者（Sammasambuddha）；見到他后內心清凈，捨棄世俗而出家。得聞他所說的教法，樂於居住在導師之處；心中沒有片刻的放逸，常常自我勤勉策勵。已經獲得了三明（tevijja），完成了導師的教誨；觀知自己的宿命，以及曾經做過的事業。曾在三十三天（Tāvatiṃsa）中，七次往返受生；七次往返於人間，也曾作為人類的君主。作為灌頂剎帝利（Kṣatriya），獨自統治贍部洲（Jambudvīpa）；那邊七次，這邊也是七次，輪迴了十四次；曾經居住和受用的地方，全部都知道在哪裡。這類種種的果報，沒有一樣不清楚；對於我所出生的地方，內心感到非常歡喜。觀知所有的有情，在生死輪迴中流轉，這種變化在我的眼前顯現，一心一意地繫念。五趣（pañcagatī）輪迴的事情，用天眼（dibbacakkhu）都看得明明白白，已經獲得了安詳的道路，天眼非常明亮清凈。世間無上的導師，知道我心中所想的，佛陀以身、意神通，來到我的住所；我所有的思念，他都能夠增上解說。導師沒有任何過失，所說的話也沒有任何錯誤；我聽聞他所說的話，依照教導而清凈地安住。心中生起極大的精勤，常常修習不放逸；三明已經通達，應該做的事情已經做完。對於出生沒有歡喜，對於死亡也沒有憂愁；只是知道等待時機到來，以正念安住于威儀之中。廣嚴

【English Translation】 English version: 『Venerable Sir.』 Then Venerable Anuruddha recited these verses: 『I had no possessions before, living in poverty by cutting grass; Having taken refuge in the one with complete renown, I attended upon the great Śrāmaṇa (ascetic). Now born into the Śākya (clan), I am named Anuruddha; Skilled in singing, dancing, and acting, capable in all kinds of beautiful melodies. I had the good fortune to meet the great teacher, the fearless Sammasambuddha (Fully Enlightened One); Having seen him, my mind was purified, and I renounced the world to go forth into homelessness. Having heard the teachings he spoke, I delight in dwelling in the teacher』s presence; My mind is never momentarily heedless, I always urge myself on with diligence and courage. Having fully attained the three knowledges (tevijja), I have done the teacher』s bidding; I know my past lives, and the deeds I have done. In the Tāvatiṃsa (heaven), I have been reborn seven times; Seven times I have been reborn in the human realm, and I have also been a ruler of men. As an anointed Kṣatriya (warrior-ruler), I ruled alone over Jambudvīpa (the Indian subcontinent); Seven times there, and seven times here, fourteen cycles of rebirth; The places where I have lived and enjoyed, I know them all. All these kinds of karmic results, there is nothing I do not know; In the places where I have been born, my heart is exceedingly joyful. I know all sentient beings, wandering in the cycle of birth and death, This change appears before me, and I focus my mind on it. The affairs of the five realms (pañcagatī) of rebirth, are all clear to my divine eye (dibbacakkhu), I have attained the path of peace, my divine eye is very bright and clear. The unsurpassed teacher of the world, knows what I am thinking, The Buddha, with his bodily and mental powers, came to my dwelling; All my thoughts, he was able to explain and elaborate upon. The teacher has no faults, and what he says is without error; Having heard what he said, I dwell purely according to his teachings. My mind generates great diligence, I constantly practice without heedlessness; The three knowledges are fully understood, what needed to be done has been done. I have no joy in birth, and no sorrow in death; I only know to wait for the time to come, dwelling with mindfulness in proper conduct. Extensive

竹林村，　　命當於彼過；　于其竹林下，　　而欲取歸化。　我先施食故，　　獲此殊妙果；　虔恭大導師，　　無比等正覺，　證得阿羅漢，　　清涼寂靜處；　諸見者記我，　　大福中為最。　此阿泥盧馱，　　對佛苾芻僧，　于無熱河中，　　說斯先業報。」

爾時諸耆宿苾芻又告具壽師子王迦羅苾芻：「具壽阿泥盧馱已說業報，次至具壽說。」於時迦羅即說頌曰：

「我先押甘蔗，　　至於煎糖室；　時有病獨覺，　　徐行來我所。　于其七日內，　　糖油常奉侍；　于其七日後，　　獨覺升空去。　我緣出不在，　　奴便啟我言；　有斯勝福田，　　比受家中供。　我既聞斯說，　　情生極凈信；　速往升空處，　　深為欽敬仰。　往因發凈心，　　又緣施油糖；　天上人間趣，　　具福心明朗。　此為最後生，　　亦得作人身；　虔恭大導師，　　無比等正覺。　于大釋師教，　　希得為出家；　證獲阿羅漢，　　清涼寂靜處。　我今極獲安，　　利養甚豐多；　衣食及臥具，　　湯藥無所乏。　我以少緣事，　　要須四團糖；　欲施縫衣者，　　糖將興供養。　諸天知我念，　　即告影勝王；　宜速施迦羅，　　沙糖清涼漿。　由

【現代漢語翻譯】現代漢語譯本在竹林村，我的生命註定在那裡終結；在那個竹林下，我想要回歸本源。因為我先前佈施食物，所以獲得了這種殊勝美妙的果報；我虔誠恭敬偉大的導師，無與倫比的等正覺者（Sammasambuddha，完全覺悟的佛陀），證得了阿羅漢（Arahat，已證悟的聖人）果位，到達清涼寂靜的涅槃境界；所有見到我的人都說，我是大福報者中最傑出的。這位阿泥盧馱（Anuruddha，佛陀的弟子之一），面對佛陀和比丘僧團，在無熱河（Anavatapta，傳說中位於喜馬拉雅山的聖湖）邊，講述了他過去的業報。"

那時，年長的比丘們又告訴具壽師子王迦羅比丘（Kala，比丘的名字）: '具壽阿泥盧馱已經說了他的業報，接下來輪到具壽你說了。' 當時，迦羅就說了下面的偈頌：

'我先前壓榨甘蔗，送到熬糖的房間；當時有一位生病的獨覺（Pacceka-Buddha，獨自證悟的佛陀），慢慢地走到我這裡。在七天之內，我經常用糖和油來供養他；七天之後，那位獨覺升到空中離去了。因為我外出不在，我的奴僕就告訴我： '有一位殊勝的福田，曾經接受我們家的供養。' 我聽了這些話，心中生起了極大的清凈信心；我迅速前往他升空的地方，深深地欽佩敬仰。因為過去發起了清凈心，又因為佈施了油和糖；所以在天上和人間往來，都具有福報，內心光明開朗。這是我最後一次轉生，也能夠獲得人身；我虔誠恭敬偉大的導師，無與倫比的等正覺者（Sammasambuddha，完全覺悟的佛陀）。在大釋迦牟尼佛（Sakyamuni，釋迦族聖人）的教法中，我希望能出家；證獲阿羅漢（Arahat，已證悟的聖人）果位，到達清涼寂靜的涅槃境界。我現在非常安樂，得到的供養也非常豐厚；衣食和臥具，湯藥都沒有缺乏。我因為一件小事，需要四塊糖；想要佈施給縫衣服的人，用糖來供養他們。諸天知道我的想法，就告訴影勝王（Bimbisara，古印度摩揭陀國王）：應該趕快把沙糖和清涼的飲料佈施給迦羅（Kala，比丘的名字）。' 由於...

【English Translation】 English version In the Bamboo Grove Village, my life is destined to end there; Under that bamboo grove, I desire to return to my origin. Because I previously gave alms, I obtained this special and wonderful result; I reverently respect the great teacher, the incomparable Sammasambuddha (perfectly enlightened Buddha); Having attained the state of Arahat (enlightened saint), reaching the cool and tranquil state of Nirvana; All who see me say that I am the most outstanding among those with great merit. This Anuruddha (one of the Buddha's disciples), facing the Buddha and the Sangha of Bhikkhus (monks), By the Anavatapta (legendary sacred lake in the Himalayas), spoke of his past karmic retribution.'

At that time, the elder Bhikkhus (monks) again said to the venerable Kala Bhikkhu (Kala, name of a monk): 'Venerable Anuruddha has spoken of his karmic retribution, next it is your turn to speak, venerable one.' At that time, Kala spoke the following verses:

'I previously pressed sugarcane, sending it to the sugar-boiling room; At that time, there was a sick Pacceka-Buddha (a Buddha who attains enlightenment on their own), slowly walking towards me. Within seven days, I constantly served him with sugar and oil; After seven days, that Pacceka-Buddha ascended into the sky and departed. Because I was away, my servant told me: 'There is a supreme field of merit, who once received offerings from our home.' Having heard these words, great pure faith arose in my heart; I quickly went to the place where he ascended, deeply admiring and respecting him. Because of generating a pure mind in the past, and because of giving oil and sugar; Therefore, going to heavens and the human realm, I have merit and a bright and clear mind. This is my last rebirth, and I am also able to obtain a human body; I reverently respect the great teacher, the incomparable Sammasambuddha (perfectly enlightened Buddha). In the teachings of the great Sakyamuni (sage of the Sakya clan), I hope to become a monk; Attaining the state of Arahat (enlightened saint), reaching the cool and tranquil state of Nirvana. I am now extremely peaceful, and the offerings I receive are very abundant; Clothing, food, bedding, and medicine are not lacking. I need four lumps of sugar for a small matter; Wanting to give them to those who sew clothes, using the sugar to make offerings. The devas (gods) know my thoughts, and told King Bimbisara (king of Magadha in ancient India): 'You should quickly give sugar and cool drinks to Kala (name of a monk).' Due to...

斯施漿故，　　王獲大勝利；　宜使侍縛迦，　　赍庵羅及糖。　即遣四大象，　　馱赍真美味；　影勝大福王，　　令送於我所。　王既令使送，　　我得此甘糖；　供給千二百，　　五十苾芻僧。　迦羅阿羅漢，　　具六大神通；　于無熱河中，　　說斯先業報。」

爾時諸耆宿苾芻又告具壽羅怙羅曰：「具壽迦羅已說業報，次至具壽。」於時羅怙羅即說頌曰：

「我作先國王，　　在於廣嚴都；　發朝依正化，　　令眾皆安益。　時有一仙來，　　威德甚雄猛；　詣至於我所，　　便發如是言：『我今是盜賊，　　不與水而飲；　請王準賊法，　　依教科罰我。』　我即報彼言：　　『仙若法德備，　泉井河江水，　　許隨意而飲。　我所懷疑惑，　　不能悉蠲除；　愿見王罰罪，　　我即無思慮。』　即告彼仙曰：　　『宜入芳園中；　六日不應食，　　已後任隨去。』　我所作此業，　　實無有惡意；　黑繩炎熱中，　　六十年受苦。　業報盡後身，　　六年在母胎；　此實無心造，　　亦無身口業。　由此因緣故，　　而受諸苦果；　耆宿眾前說，　　當知業不亡。　此是羅怙羅，　　對於諸尊者；　于無熱惱池，　　說斯先惡業。」

【現代漢語翻譯】現代漢語譯本『斯施漿故，王獲得了巨大的勝利；應該讓侍縛迦（侍者名），帶著庵羅（芒果）和糖。』『立即派遣四頭大象，馱著真正的美味；告訴影勝大福王（國王名），送給我。』國王派遣使者送來后，我得到了這些甘甜的糖；供給了一千二百五十位比丘僧（佛教僧侶）。迦羅阿羅漢（證得阿羅漢果位的迦羅），具有六大神通；在無熱河（湖名）中，講述了這過去的業報。』這時，諸位年長的比丘又告訴具壽羅怙羅（尊者名）說：『具壽迦羅已經說了業報，接下來輪到具壽您了。』當時，羅怙羅就說了頌：『我過去是國王，在廣嚴都（城市名）；每天早上依照正法教化，讓民眾都得到安寧和利益。當時有一位仙人來，威德非常雄猛；來到我的面前，就說出這樣的話：『我現在是盜賊，不給水就喝；請國王按照賊的法律，依照教科書來懲罰我。』我立即回答他說：『仙人如果具備法和德，泉水、井水、河水、江水，允許隨意飲用。我心中懷有疑惑，不能完全消除；希望看到國王懲罰罪行，我就沒有顧慮了。』就告訴那位仙人說：『應該進入芳香的花園中；六天不應該吃東西，以後就任憑你離開。』我所做的這件事，實在沒有惡意；在黑繩炎熱地獄中，受了六十年的苦。業報結束后，又有六年在母親的胎中；這確實是無心造成的，也沒有身口意的惡業。由於這個因緣，而受到各種痛苦的果報；在年長的比丘們面前說，應當知道業不會消失。這是羅怙羅，對於各位尊者；在無熱惱池（湖名）邊，講述這過去的惡業。』

【English Translation】 English version 『Because of the juice of Sitha, the king has won a great victory; it is proper to send Sīvaka (name of a servant) with mangoes and sugar.』『Immediately dispatch four great elephants, carrying genuine delicacies; tell King Bimbisāra (name of a king), the greatly blessed king, to send them to me.』 After the king sent the messenger, I received this sweet sugar; I provided it to the one thousand two hundred and fifty Bhikṣu Sangha (Buddhist monks). Kāla Arhat (Kāla who attained Arhatship), possessing the six great superknowledges; in the Anavatapta River (name of a lake), spoke of this past karmic retribution.』 At that time, the elder Bhikṣus again said to Venerable Rāhula (name of a venerable one): 『Venerable Kāla has already spoken of karmic retribution, now it is Venerable's turn.』 At that time, Rāhula spoke the verse: 『I was a former king, in Vaiśālī (name of a city); every morning I taught according to the Dharma, so that all people could have peace and benefit. At that time, a hermit came, with very fierce power and virtue; coming to my place, he then spoke these words: 『I am now a thief, drinking water without permission; I ask the king to punish me according to the law of thieves, according to the textbooks.』 I immediately replied to him: 『If the hermit possesses Dharma and virtue, springs, wells, rivers, and streams, are allowed to be drunk at will. I have doubts in my heart, which cannot be completely eliminated; I wish to see the king punish the crime, then I will have no worries.』 Then I told that hermit: 『You should enter the fragrant garden; you should not eat for six days, and after that, you may leave as you please.』 The deed I did, truly had no malice; in the Black Rope Hell, I suffered for sixty years. After the karmic retribution ended, I was in my mother's womb for six years; this was indeed unintentionally caused, and there was no evil karma of body, speech, or mind. Because of this cause, I received various painful results; speaking before the elder Bhikṣus, you should know that karma does not disappear. This is Rāhula, speaking to the venerable ones; by the side of Anavatapta Lake (name of a lake), speaking of this past evil karma.』

爾時諸耆宿苾芻又告具壽難陀曰：「具壽羅怙羅已說業報，次至具壽。」於時難陀即說頌曰：

「毗缽尸佛教，　　時我設香湯；　洗浴苾芻僧，　　便發如是語：『愿我當來世，　　及諸如是眾，　清凈無瑕垢，　　煩惱漏皆除；　容儀得端正，　　顏色過蓮花。』　其時命既過，　　得生於天上；　天上甚超絕，　　人趣亦殊妙；　隨所生流處，　　恒安常富貴。　后持獨覺身，　　起塔鮮白凈；　嚴飾涂香已，　　黃色而覆上，　䠒跪合掌言：　　『當愿諸根具；　身相如金色，　　善持而不變。』　由此善根故，　　生波羅痆斯；　與迦陀國王，　　而為第二子。　又見迦攝塔，　　虔恭生凈意；　于其此塔中，　　而懸一傘蓋。　由先浴眾僧，　　涂塔黃色因；　施塔傘蓋故，　　多獲諸安樂。　由斯余福業，　　于其最後身；　生釋迦王族，　　與如來為弟。　我今於此身，　　具備大丈夫；　三十殊妙相，　　而無欠闕者。　釋迦師子教，　　而我得出家；　證極阿羅漢，　　除熱獲清涼。　蒙佛記於我，　　端嚴甚可樂；　我生皆已盡，　　至於無上處。　此善者難陀，　　對佛苾芻眾；　于無熱惱池，　　說斯先業報。」

【現代漢語翻譯】現代漢語譯本當時，各位年長的比丘又對具壽難陀（Nanda）說：『具壽羅睺羅（Rahula）已經說了他的業報，接下來輪到具壽您了。』於是，難陀就說了下面的偈頌：『在毗缽尸佛（Vipassi Buddha）的教法時期，我供養了香湯；用來洗浴比丘僧團，當時我發了這樣的愿：『愿我將來世，以及這些僧眾，清凈沒有瑕疵污垢，所有煩惱都消除；容貌儀態端正，顏色勝過蓮花。』當時命終之後，我得以升到天上；天上的生活非常超脫絕妙，人間的樂趣也很殊勝美妙；無論我轉生到哪裡，總是安樂常在，富貴榮華。後來，我拿著獨覺（Pratyekabuddha）的舍利，建造了潔白乾凈的佛塔；用涂香裝飾完畢后，再用黃色覆蓋在上面，然後跪下來合掌說：『愿我諸根完具；身相如同金色，能夠善於保持而不變。』由於這個善根的緣故，我出生在波羅奈斯（Varanasi）；成為迦陀國王（King of Kasi）的第二個兒子。我又看見迦葉佛塔（Kasyapa Buddha's stupa），虔誠恭敬地生起清凈的意念；於是在這座佛塔中，懸掛了一把傘蓋。由於先前洗浴僧眾，以及用黃色塗飾佛塔的因緣；以及佈施佛塔傘蓋的緣故，我獲得了許多安樂。憑藉這些剩餘的福德，在我最後的這一世；出生在釋迦（Sakya）王族，成為如來的弟弟。我今生具備大丈夫相，三十種殊勝微妙的相好，沒有絲毫欠缺。在釋迦獅子（Sakya Simha，即釋迦牟尼佛）的教法中，我得以出家；證得了阿羅漢（Arhat）的極果，消除了熱惱，獲得了清涼。蒙佛陀授記，我的容貌端正莊嚴，非常令人喜愛；我的生死已經終結，到達了無上的境界。這位善良的難陀，面對佛陀和比丘眾；在無熱惱池（Anavatapta），講述了他過去的業報。』

【English Translation】 English version At that time, the elder Bhikshus said to the Venerable Nanda: 'Venerable Rahula has already spoken of his karmic retributions; now it is your turn, Venerable.' Then Nanda spoke the following verses: 'During the time of Vipassi Buddha's (Vipassi Buddha) teachings, I offered fragrant water; To bathe the Bhikshu Sangha (community of monks), and at that time, I made this vow: 'May I in future lives, and these assemblies, Be pure and without blemish, with all afflictions eliminated; May my appearance be upright and dignified, my complexion surpassing the lotus flower.' When that life ended, I was able to be born in the heavens; Life in the heavens is exceedingly transcendent and wonderful, and the pleasures of human existence are also uniquely marvelous; Wherever I am reborn, I am always at peace, constantly wealthy and noble. Later, holding the relics of a Pratyekabuddha (Solitary Buddha), I built a stupa that was pure white and clean; Having adorned it with scented unguents, I covered it with yellow, Then knelt down, joined my palms, and said: 'May my faculties be complete; May my physical form be like gold, well-maintained and unchanging.' Due to this root of goodness, I was born in Varanasi (Varanasi); Becoming the second son of the King of Kasi (King of Kasi). I also saw Kasyapa Buddha's stupa (Kasyapa Buddha's stupa), reverently generating pure thoughts; And in that stupa, I hung a parasol. Due to the previous causes of bathing the Sangha, and painting the stupa with yellow; And due to offering a parasol to the stupa, I obtained much happiness. By means of these remaining meritorious deeds, in this, my last life; I was born into the Sakya (Sakya) royal family, becoming the brother of the Tathagata (the Thus Come One, i.e., the Buddha). In this life, I am endowed with the marks of a great man, Thirty-two excellent and subtle marks, without any deficiency. In the teachings of Sakya Simha (Sakya Simha, i.e., Sakyamuni Buddha), I was able to renounce the world; Attaining the ultimate fruit of Arhat (Arhat), eliminating heat and obtaining coolness. Having been predicted by the Buddha, my appearance is upright and dignified, very pleasing; My cycle of birth and death has ended, and I have reached the unsurpassed state. This virtuous Nanda, in the presence of the Buddha and the Bhikshu Sangha; At Anavatapta (Anavatapta), spoke of his past karmic retributions.'

爾時諸耆宿苾芻告具壽實力子曰：「具壽難陀已說業報，次至具壽。」於時實力子即說頌曰：

「我於前身時，　　名捕魚商旅；　因興易進發，　　有仙來伴去。　是真大獨覺，　　漏盡心無礙；　我相見中間，　　常請受微供。　隨其至宿處，　　為敷諸臥具；　洗足奉油涂，　　及與為然燈。　同比共為伴，　　虔心常供侍；　徐徐既前進，　　得至於海際。　既至於海際，　　我即前跪曰：『大德有何緣，　　故來於此處？　我等皆欲纏，　　不辭諸苦惱；　入于險難處，　　無涯大海聚。』　彼言我除惱，　　愿汝常安樂；　生生備大福，　　多財無所乏。　我即以上衣，　　赍持而奉施；　頭面禮敬足，　　虔心而右繞。　彼哀愍我故，　　受我所奉衣；　諸旅咸瞻仰，　　便升于虛空。　諸旅睹神通，　　我即懷悲惱；　虔躬遙合掌，　　作如是發願：『如是大尊德，　　愿我常相遇；　其所得妙法，　　愿我亦證悟。　當來得值佛，　　而得為出家；　供養僧伽眾，　　發起大神通。』　由此善根故，　　天上常歡樂；　亦生於人趣，　　多受諸安泰。　凡是諸生處，　　多財大富貴；　天上及人間，　　福德恒明朗。　從初受果報

【現代漢語翻譯】現代漢語譯本當時，各位年長的比丘對比丘具壽·實力子（Saktiputra）說：『具壽·難陀（Nanda）已經說了業報，接下來輪到具壽您了。』於是，實力子就說了下面的偈頌：『我在前世的時候，名字是捕魚的商人；因為要進行貿易出發，有一位仙人與我同行。他是真正的大獨覺（Pratyekabuddha），斷盡了煩惱，心中沒有障礙；我與他相見期間，常常請他接受微薄的供養。隨著他到達住宿的地方，為他鋪設各種臥具；洗腳，奉上油來塗抹，以及為他點燈。像同伴一樣一起同行，虔誠地供養侍奉；慢慢地向前進發，到達了海邊。到達海邊后，我便上前跪下說：『大德，您有什麼緣故，要來到這個地方？我們都想要冒險，不推辭各種苦惱；進入到危險的地方，無邊的大海之中。』他（獨覺）說：『我能為你消除煩惱，愿你常常安樂；生生世世具備大福報，多財物沒有缺乏。我便用我的上衣，拿著來奉獻給他；頭面禮敬他的雙足，虔誠地右繞他。他因為哀憐我的緣故，接受了我所奉獻的衣服；各位旅伴都瞻仰著，他便升到了虛空中。各位旅伴看到了神通，我便懷著悲傷和苦惱；虔誠地遙遠地合掌，作這樣的發願：『像這樣的大尊德，愿我常常能夠相遇；他所得到的妙法，愿我也能證悟。將來能夠遇到佛陀，而能夠出家；供養僧伽（Samgha）大眾，發起大神通。』由於這個善根的緣故，常常在天上歡樂；也生在人間，多次享受各種安樂。凡是所生的各個地方，多財物，大富貴；天上和人間，福德恒常明朗。從最初接受果報

【English Translation】 English version At that time, the elder Bhikshus said to the venerable Saktiputra (Son of Strength): 'Venerable Nanda (Joy) has spoken of karmic retribution; it is now your turn, venerable one.' Then Saktiputra spoke the following verses: 'In a previous life, my name was a fisherman merchant; because of setting out for trade, a hermit accompanied me. He was a true great Pratyekabuddha (Solitary Buddha), having exhausted all defilements, his mind without obstruction; during the time I met him, I often invited him to receive humble offerings. Following him to his lodging place, I spread out various bedding for him; washed his feet, offered oil for anointment, and provided lamps for him. Like a companion, I traveled with him, reverently offering service; gradually advancing forward, we reached the seashore. Upon reaching the seashore, I knelt before him and said: 'Greatly virtuous one, what is the reason you have come to this place? We all wish to venture, not declining any suffering; entering into a dangerous place, the boundless ocean.' He (the Pratyekabuddha) said: 'I will remove your afflictions, may you always be happy; may you possess great blessings in every life, abundant wealth without lack.' I then used my upper garment, holding it to offer to him; with my head and face I paid homage to his feet, reverently circumambulating him to the right. Out of compassion for me, he accepted the garment I offered; all the travelers gazed up at him, and he ascended into the sky. The travelers witnessed the miraculous power, and I felt sadness and distress; reverently joining my palms from afar, I made this vow: 'Such a greatly virtuous one, may I always encounter him; may I also realize the wonderful Dharma (Law) that he has attained. In the future, may I meet the Buddha, and be able to renounce the world; make offerings to the Samgha (Community) assembly, and generate great miraculous powers.' Due to this root of goodness, I am constantly joyful in the heavens; I am also born in the human realm, often enjoying various comforts. In all the places I am born, I have much wealth and great riches; in the heavens and in the human realm, my merit is constantly bright. From the beginning of receiving the karmic reward

，　　此為最後身；　于拘尸那城，　　得為壯士子。　端正極可樂，　　顏容無有比；　人眾皆敬愛，　　得超大富際。　希遇釋師子，　　無上等正覺；　見已心清凈，　　舍俗而出家。　依于竹林內，　　及處於山間；　聲聞眾來集，　　而惱苾芻僧。　敷設臥具故，　　與苾芻說過；　或惱或譏誚，　　頻頻相呵責。　具此諸梵行，　　我即起悲心；　時有我生盡，　　當爲供侍者。　而自常勤策，　　于教恒修習；　證得阿羅漢，　　具備六神通。　詣于大師所，　　曲躬頭面禮；　合掌前恭敬，　　從無上乞愿：『愿見聽於我，　　供給苾芻僧；　不隨愛瞋癡，　　慈心皆平等。』　大師知我意，　　默然受我請；　即令住寺內，　　對諸苾芻僧。　身為慈悲業，　　口意亦復然；　供給苾芻眾，　　低心常敬重。　來去諸苾芻，　　及諸道行者；　我見甚歡喜，　　安慰而問訊。　五指放光明，　　如然大明炬；　敷設諸臥具，　　顯現大神通。　我所有神變，　　苾芻欲見故；　時極將幽暗，　　方來於我所。　次復續後來，　　慈心悉敬重；　為敷其臥具，　　不生恚念心。　我先有思慮，　　我所有誓願；　清凈悉成辦，　　

【現代漢語翻譯】現代漢語譯本『這是我的最後一生；在拘尸那城（Kushinagar），我將成為一個壯士的兒子。相貌端正，極其令人喜愛，容顏舉世無雙；眾人皆敬愛我，我將獲得無比的財富。希望能夠遇到釋迦牟尼佛（釋師子，Shakyamuni Buddha），無上正等正覺者；見到他后，內心清凈，捨棄世俗而出家。我依止在竹林精舍（竹林內，Bamboo Grove Monastery），以及山間修行；聲聞眾（Sravaka）聚集，但他們卻擾惱比丘僧（Bhikshu Sangha）。因為我敷設臥具的緣故，與比丘（Bhikshu）們發生爭執；他們或者惱怒，或者譏笑，頻頻地呵責我。具備這些梵行（Brahmacharya），我便生起悲憫之心；那時我生命將盡，應當成為供侍者。我常常自我鞭策，對於教法恒常修習；證得了阿羅漢果（Arhat），具備了六神通。我前往大師（指佛陀）處，彎腰以頭面禮敬；合掌在前，恭敬地從無上者那裡乞求願望：『愿您允許我，供給比丘僧（Bhikshu Sangha）；不隨從貪愛、嗔恨、愚癡，以慈悲心平等對待一切。』大師知道我的心意，默然接受了我的請求；便讓我住在寺內，面對著諸位比丘僧（Bhikshu Sangha）。我的身、口、意都行慈悲之業；供給比丘眾（Bhikshu Sangha），謙卑地常懷敬重之心。來來去去的諸位比丘（Bhikshu），以及修道的行者們；我見到他們非常歡喜，安慰他們並問候。我的五指放出光明，如同點燃巨大的明炬；我敷設各種臥具，顯現出大神通。我所有的神變，都是因為比丘（Bhikshu）們想要見到的緣故；當時極其幽暗，他們才來到我的住所。後來又陸續有人來，我都以慈心敬重他們；為他們敷設臥具，不生起嗔恚之心。我先前所有的思慮，我所有的誓願；都清凈地完成了。

【English Translation】 English version 『This is my last life; In Kushinagar, I will be born as the son of a strong man. With a perfect and delightful appearance, my countenance will be unparalleled; Everyone will respect and love me, and I will attain immense wealth. I hope to encounter Shakyamuni Buddha (釋師子, Shakyamuni Buddha), the unsurpassed, perfectly enlightened one; Upon seeing him, my mind will be purified, and I will renounce the world to become a monk. I dwell in the Bamboo Grove Monastery (竹林內, Bamboo Grove Monastery), and in the mountains; The Sravakas (聲聞眾, Sravaka) gather, but they disturb the Bhikshu Sangha (苾芻僧, Bhikshu Sangha). Because I provide bedding, I have disputes with the Bhikshus (苾芻, Bhikshu); They either become annoyed or mock me, frequently scolding me. Possessing these Brahmacharya (梵行, Brahmacharya), I develop a compassionate heart; At that time, my life will be near its end, and I should become a provider. I constantly encourage myself and diligently practice the teachings; I attain Arhatship (阿羅漢, Arhat), possessing the six supernormal powers. I go to the Master (referring to the Buddha), bowing with my head and face in reverence; With palms together, I respectfully request a wish from the unsurpassed one: 『May you allow me to provide for the Bhikshu Sangha (苾芻僧, Bhikshu Sangha); Not following after love, hatred, and delusion, but treating everyone equally with a compassionate heart.』 The Master knows my intention and silently accepts my request; He then allows me to stay in the monastery, facing the Bhikshu Sangha (苾芻僧, Bhikshu Sangha). My body, speech, and mind all engage in compassionate actions; Providing for the Bhikshu Sangha (苾芻眾, Bhikshu Sangha), I am humble and always respectful. The Bhikshus (苾芻, Bhikshu) who come and go, and the practitioners of the path; I am very happy to see them, comforting them and inquiring about their well-being. My five fingers emit light, like a great torch that has been lit; I provide various bedding, displaying great supernormal powers. All my transformations are because the Bhikshus (苾芻, Bhikshu) want to see them; At that time, it is extremely dark, and they come to my dwelling. Later, more people come one after another, and I respectfully treat them with a compassionate heart; Providing bedding for them, I do not give rise to thoughts of anger. All my previous thoughts, all my vows; Are purely accomplished.』

今皆得圓備。　此實力聖子，　　漏盡心自在；　于無熱惱池，　　說斯先業報。」

爾時諸耆宿苾芻告具壽近將曰：「具壽實力子說業報已，次至具壽說。」於時近將即說頌曰：

「我于往昔時，　　為獵者游藪；　為求害獐鹿，　　持弓及毒箭，　尋山登峻險，　　夙夜常無倦。　若逢禽獸時，　　情起殺害心，　彎弓放毒箭，　　射斷其命根。　時我持弓箭，　　遊行于林藪，　見一大獨覺，　　住在於樹下；　我睹彼沙門，　　情生大忿恚，　彼無犯調寂，　　我以毒箭射。　既遭毒箭苦，　　甚受諸楚痛；　即于其樹下，　　舍有歸寂滅。　我由斯惡業，　　命終墮地獄；　經無量千歲，　　具受諸楚痛。　地獄命既終，　　復受傍生趣；　山中遭害死，　　還墮于地獄。　生生恒怖畏，　　步步皆驚恐；　夙夜飢困苦，　　羸瘦甚憔悴。　而常逢獵師，　　懷害雄猛者，　即以利毒箭，　　射我應時倒。　彼見我墮地，　　命在身搖動；　后以利刀截，　　分割肉將去。　如是五百生，　　多受諸苦惱。　又于某方處，　　為求諸食故；　乃于其山下，　　見多大仙眾，　具修諸苦行，　　有大神威德；　我既睹仙眾，　　情便生慈念

【現代漢語翻譯】現代漢語譯本現在都已圓滿具備。這位實力聖子，是漏盡阿羅漢，心已得自在；在無熱惱池邊，宣說這先世的業報。

這時，各位年長的比丘告訴具壽近將說：『具壽實力子說完業報后，接下來輪到具壽您說了。』當時，近將便說了頌文：

『我在往昔的時候，作為獵人在草澤中游蕩；爲了獵取獐鹿，拿著弓和毒箭，尋找獵物，攀登高山峻嶺，早晚都不覺得疲倦。如果遇到禽獸的時候，心中就生起殺害之心，拉開弓，放出毒箭，射斷它們的命根。當時我拿著弓箭，**于林藪（在森林草澤中）看見一位大獨覺（Pratyekabuddha），住在樹下；我看到那位沙門（Śrāmaṇa），心中生起極大的忿恨，他並沒有任何過犯，只是調伏寂靜，我卻用毒箭射他。他遭受毒箭的痛苦，非常難受，就在那棵樹下，捨棄有為之身，歸於寂滅。我由於這惡業，命終之後墮入地獄；經歷了無量千歲，飽受各種痛苦。地獄的生命結束后，又轉生為傍生（動物）；在山中遭到殺害而死，死後又墮入地獄。生生世世都處在怖畏之中，每一步都充滿驚恐；早晚都忍受著飢餓困苦，身體羸弱，非常憔悴。而且常常遇到獵師，懷著兇猛的害心，就用鋒利的毒箭，射中我，我應聲倒地。他們見我倒在地上，生命在身體里搖搖欲墜；然後用利刀切割，分割我的肉拿走。像這樣五百世，多次遭受各種苦惱。又在某個地方，爲了尋求食物的緣故；就在那山下，看見許多大仙眾（Maharṣi），他們修習各種苦行，具有大神威德；我既然看到了仙眾，心中便生起慈悲的念頭』

【English Translation】 English version Now all are fully complete. This Śaktimatī (powerful) son of the Holy One, is an Arhat (one who is worthy) with exhausted outflows, his mind is free; At the Anavatapta (without heat) lake, he speaks of the retribution of past deeds.

Then the elder Bhikṣus (monks) said to the venerable Nikatajña (approaching knowledge): 'Venerable Śaktimatī has spoken of the retribution of deeds, next it is the venerable one's turn to speak.' Then Nikatajña spoke in verse:

'In the past, I wandered in the thickets as a hunter; Seeking to harm deer, holding a bow and poisoned arrows, Searching the mountains, climbing steep slopes, never weary day or night. If I encountered birds or beasts, a desire to kill would arise in my heart, Drawing the bow, releasing poisoned arrows, severing their life force. At that time, holding bow and arrows, **in the forest thickets, I saw a great Pratyekabuddha (solitary Buddha), dwelling under a tree; When I saw that Śrāmaṇa (ascetic), great anger arose in my heart, He was without fault, peaceful and subdued, yet I shot him with a poisoned arrow. Having suffered the pain of the poisoned arrow, he endured great agony; Then under that tree, he abandoned his conditioned existence and entered Nirvana (extinction). Due to this evil deed, after death I fell into hell; Experiencing immeasurable thousands of years, enduring all kinds of suffering. Having ended my life in hell, I was reborn into the realm of Tiryagyoni (animals); Killed in the mountains, I fell into hell again. In every birth, I was constantly in fear, every step filled with terror; Day and night, I suffered from hunger and exhaustion, weak and emaciated. And I often encountered hunters, harboring fierce intentions to harm, Who would shoot me with sharp, poisoned arrows, and I would fall to the ground. Seeing me fallen on the ground, my life trembling in my body; They would then cut me with sharp knives, dividing my flesh and taking it away. Thus, for five hundred lives, I endured much suffering. And in a certain place, seeking food; I saw many great Maharṣis (great sages) at the foot of the mountain, Practicing various austerities, possessing great divine power; Having seen the sages, compassion arose in my heart.'

。　漸漸心以慶，　　觀其大仙眾；　由此發清凈，　　得生於人趣。　遂見大獨覺，　　而來乞求食；　我即常奉請，　　就家受微供。　供養彼德已，　　合掌而發願：『愿我當來世，　　常逢此尊師；　見佛生恭敬，　　而為作出家；　得生無所畏，　　斷除諸有漏。』　由此善根故，　　得生於天上；　又生於人趣，　　大富具多財。　虔奉此大師，　　無比等正覺；　既見大牟尼，　　舍俗歸出家。　凈心既出家，　　深樂大師教；　我證阿羅漢，　　具六大神通。　大德而我今，　　斷除諸結縛；　當入于山窟，　　方欲而受終。　當有磣毒蛇，　　來墮我身上；　此時我歸寂，　　是為證涅槃。　諸德我思惟，　　先身所造業；　受無量果報，　　所作業不亡。　此近將苾芻，　　對大僧伽眾，　于無熱惱池，　　說斯先業報。」

爾時諸耆宿苾芻告具壽賢子曰：「具壽近將已說業報，次至具壽說。」於時賢子即說頌曰：

「昔時極饑儉，　　大怖皆幽闇；　時有五百人，　　求乞而濟活。　我為眾中首，　　而與作導師；　彼乞得食已，　　咸來奉於我。　或精或粗食，　　常濟供承我；　不懷諸惡意，　　依我教而住。　時有

【現代漢語翻譯】現代漢語譯本漸漸地，我的內心充滿了喜悅，觀察著偉大的仙人（指修行者）大眾；由此生髮了清凈之心，得以投生到人道。於是我見到了偉大的獨覺（Pratyekabuddha），他前來乞食；我便經常恭敬地邀請他，到我家接受微薄的供養。供養了這位有德之人後，我合掌發願：『愿我將來世，常常遇到這位尊貴的老師；見到佛陀生起恭敬心，並能因此出家；得生於無所畏懼的境界，斷除一切有漏（煩惱）。』由於這個善根，我得以投生到天上；又投生到人間，擁有巨大的財富。我虔誠地侍奉這位大師，無與倫比的等正覺（Sammasambuddha）；見到偉大的牟尼（釋迦牟尼佛），我捨棄世俗生活，歸於出家。以清凈之心出家后，我深深地喜愛大師的教誨；我證得了阿羅漢果位，具足六種大神通。大德之人啊，我如今已經斷除了一切結縛（煩惱）；將要進入山洞，在那裡安然離世。當有劇毒的毒蛇，掉落在我的身上；此時我便會歸於寂滅，證得涅槃（Nirvana）。諸位有德之人啊，我思惟著前世所造的業；它會帶來無量的果報，所造的業不會消失。這位近將（Upasthayaka）比丘，面對著大僧伽（Sangha）大眾，在無熱惱池（Anavatapta）邊，講述著他前世的業報。」

當時，諸位年長的比丘對比丘賢子（Bhadra）說：「具壽近將已經說完了他的業報，接下來輪到具壽您說了。」當時，賢子便說了以下偈頌：

『過去曾經發生過極度的饑荒，到處都是恐怖和黑暗；當時有五百人，靠著乞討來維持生計。我作為他們中的首領，擔任他們的導師；他們乞討得到食物后，都來奉獻給我。無論是精美的還是粗糙的食物，都經常用來供養我；他們不懷任何惡意，依從我的教導而生活。當時有

【English Translation】 English version Gradually, my heart filled with joy, observing the great assembly of sages (referring to practitioners); From this arose a pure mind, enabling me to be born in the realm of humans. Then I saw a great Pratyekabuddha (Solitary Buddha), who came seeking alms; I would often respectfully invite him to my home to receive humble offerings. After offering to this virtuous one, I joined my palms and made a vow: 'May I, in future lives, always encounter this venerable teacher; Seeing the Buddha, may I generate reverence and thereby renounce the household life; May I be born in a fearless realm, and cut off all outflows (defilements).' Due to this wholesome root, I was able to be born in the heavens; And again born in the human realm, possessing great wealth. I devoutly served this master, the incomparable Sammasambuddha (Perfectly Enlightened Buddha); Having seen the great Muni (Shakyamuni Buddha), I abandoned worldly life and embraced homelessness. Having renounced with a pure mind, I deeply delighted in the master's teachings; I attained the state of an Arhat (Worthy One), endowed with six great supernormal powers. O virtuous ones, I have now severed all bonds (afflictions); I am about to enter a mountain cave, where I will peacefully pass away. When a venomous snake falls upon my body; At that moment, I will enter into stillness, realizing Nirvana (Liberation). O virtuous ones, I contemplate the karma created in my past lives; It will bring immeasurable consequences; the deeds done will not vanish. This attendant (Upasthayaka) Bhikshu (Monk), in the presence of the great Sangha (Community), By the Anavatapta (Lake without Heat), recounts the karmic retributions of his past deeds.'

At that time, the elder Bhikshus said to the venerable Bhadra (Virtuous One): 'Venerable Upasthayaka has finished speaking of his karmic retributions; now it is your turn to speak, Venerable.' Then, Bhadra spoke the following verses:

'In the past, there was a time of extreme famine, everywhere was terror and darkness; At that time, there were five hundred people, relying on begging to sustain their lives. I, as their leader, served as their guide; After they obtained food by begging, they would all offer it to me. Whether it was fine or coarse food, they would always use it to support me; They harbored no ill will, and lived according to my teachings. At that time, there was

人在市，　　持煎餅而賣；　我即強奪取，　　走出於市外。　衝突向前走，　　餅主隨後逐；　我便迅疾去，　　莫能擒得我。　急渡于大河，　　一邊而安住；　四面遙顧望，　　不見有人來。　欲餐其煎餅，　　多膩甚精味；　我作如是念：　　『今日應飽滿。』　時有大威仙，　　急來於我所；　是大獨覺尊，　　諸根甚寂靜。　我便作是念：　　『貧苦最為楚；　由先不修福，　　今獲饑窮報。　今宜精味餅，　　奉施此沙門；　寧可受饑死，　　不用貧苦活。』　便發志誠心，　　深生清凈意；　即持其煎餅，　　奉上勝福田。　大師受我施，　　對我前而食；　欲哀愍我故，　　便升于虛空。　我即合掌禮，　　『愿我無窮報；　當生大豪族，　　顏色得端嚴。　如是大德類，　　愿常得相遇；　彼所證獲法，　　我亦當開悟。』　由此善根故，　　多受諸快樂；　天上及人趣，　　端嚴甚光悅。　天上及人間，　　受勝大王報；　由斯施業故，　　不曾生惡趣。　復由殘業報，　　今于最後有；　得生大豪族，　　釋迦種望城。　於此後生中，　　而處於人身；　虔奉釋師子，　　無上等正覺。　大德佛世尊，　　來過親族時；　

【現代漢語翻譯】現代漢語譯本一人在市場上，拿著煎餅叫賣；我便強行奪取，跑出市場之外。我衝突著向前跑，賣餅的人在後面追趕；我迅速逃離，他沒能抓住我。我急忙渡過大河，在一邊安頓下來；四面遙望，不見有人追來。我想吃那煎餅，覺得非常油膩，味道也不好；我這樣想：『今天本可以吃飽的。』這時，有一位具有大威力的仙人，迅速來到我這裡；這是一位獨覺尊（Pratyekabuddha，獨自覺悟者），諸根寂靜。我便這樣想：『貧窮困苦最為難受；由於先前沒有修福，今生才獲得飢餓貧窮的報應。現在應該將這難吃的煎餅，供養給這位沙門（Śrāmaṇa，出家修行者）；寧可受飢餓而死，也不要貧困地活著。』於是我發自真誠的心，深深生起清凈的意念；立即拿著煎餅，奉獻給殊勝的福田。大師接受了我的佈施，在我面前吃下；爲了哀憐我，便升到虛空中。我立即合掌禮敬，『愿我獲得無窮的福報；愿我能出生于大富豪之家，容貌端正莊嚴。像這樣的大德之人，愿我常常能夠相遇；他們所證悟的法，我也應當開悟。』由於這個善根，我多次享受各種快樂；在天上和人間，容貌端正莊嚴，內心充滿喜悅。在天上和人間，享受殊勝的大王果報；由於這個佈施的業力，我不曾墮入惡趣。又由於殘餘的業報，今生是我的最後一生；我得生於大富豪之家，釋迦（Śākya）族的望族迦毗羅衛（Kapilavastu）城。在這最後的生命中，我身為人；虔誠地侍奉釋迦師子（Śākyasiṃha），無上等正覺（Anuttarā-samyak-saṃbodhi）。大德佛世尊，來到我的親族時；

【English Translation】 English version A man was in the market, holding and selling pancakes; I forcibly snatched it and ran out of the market. I rushed forward, the pancake seller chasing after me; I fled swiftly, and he could not catch me. I hurriedly crossed the great river and settled on one side; Looking around, I saw no one coming after me. I wanted to eat the pancake, but it was too greasy and tasteless; I thought to myself: 'I could have been full today.' At that moment, a mighty ascetic quickly came to me; This was a Pratyekabuddha (a solitary Buddha), his senses were very serene. I then thought: 'Poverty and suffering are the most bitter; Because I did not cultivate merit in the past, I now receive the retribution of hunger and poverty. Now I should offer this unappetizing pancake to this Śrāmaṇa (wandering ascetic); I would rather die of hunger than live in poverty.' Then I sincerely resolved, deeply generating pure intention; Immediately holding the pancake, I offered it to the supreme field of merit. The great master accepted my offering and ate it in front of me; Out of compassion for me, he ascended into the sky. I immediately joined my palms in reverence, 'May I receive infinite rewards; May I be born into a wealthy family, with a dignified and handsome appearance. May I always encounter such virtuous beings; May I also awaken to the Dharma they have realized.' Because of this good root, I have enjoyed various pleasures many times; In the heavens and in the human realm, my appearance is dignified and joyful. In the heavens and in the human realm, I have received the reward of being a great king; Because of this act of giving, I have never been born in an evil realm. Again, due to the remaining karmic retribution, this life is my last; I was born into a wealthy family, in the Śākya (Shakya) clan's esteemed city of Kapilavastu. In this final life, I am a human being; Reverently serving Śākyasiṃha (the Lion of the Shakyas), the Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment). When the virtuous Buddha, the World Honored One, came to my relatives;

我與諸親眷，　　舍俗而出家。　我先所有愿，　　今皆已圓滿；　證獲阿羅漢，　　寂靜清涼處。　王種而出家，　　是其佛種族；　于無熱惱池，　　說斯先業報。」

爾時諸耆宿苾芻告具壽賢鹽曰：「具壽賢子已說業報，次至具壽說。」於時賢鹽即說頌曰：

「拘留孫佛時，　　有造彼佛塔；　時我為傭力，　　常與他雇作。　作此塔之時，　　我頻出惡語：『何用斯大塔，　　豈有得成期？　塔宜微小作，　　不應廣費損；　省功無憂惱，　　而得速成就。』　由斯口業故，　　說此粗惡言；　臨終既命過，　　墮于地獄中。　地獄業報盡，　　于其所生處；　顏色極醜陋，　　人眾皆棄賤。　迦攝波佛時，　　為雄拘羅鳥；　依波羅痆斯，　　半道大林中。　其世大明燈，　　苾芻眾圍繞；　我出和雅音，　　于上右飛繞。　我凡見佛眾，　　而行乞食時；　出時及入時，　　常與右飛繞。　由斯善根故，　　得生於人趣；　虔奉調御士，　　無上等正覺，　釋迦師子法，　　而得為出家；　證悟阿羅漢，　　至寂清涼處。　于諸妙教中，　　佛記我為最；　多聞持法則，　　善音常演暢。　四眾來我所，　　聽聞我說法；　天及諸有情

【現代漢語翻譯】現代漢語譯本我與我的所有親人眷屬，都捨棄世俗生活而出家修行。我先前所發的所有願望，如今都已經圓滿實現；我已經證得了阿羅漢果位（Arhat，斷盡煩惱，達到涅槃境界的聖者），到達了寂靜清涼的涅槃境界。我本是王族出身而出家，這是佛陀種姓的傳承；我在無熱惱池（Anavatapta，傳說中位於雪山中的清涼湖泊）邊，講述我過去所造的業報。

這時，各位年長的比丘（Bhikkhu，佛教出家男眾）告訴具壽賢鹽（Ayasma Khadira-revata）說：『具壽賢子已經講述了他的業報，現在輪到具壽您說了。』當時，賢鹽尊者就說了以下偈頌：

『在拘留孫佛（Krakucchanda Buddha，過去七佛之一）時期，有人建造佛塔；當時我是一個受雇的勞工，經常與其他人一起做僱傭勞動。在建造佛塔的時候，我經常說一些惡語：『為什麼要建造這麼大的佛塔呢？難道真的有建成的一天嗎？佛塔應該建造得小一點，不應該這樣廣費錢財物力；節省人力物力，沒有憂愁煩惱，才能快速完成。』由於說了這些惡語，造下了口業；臨終命盡之後，我墮入了地獄之中。地獄的業報受盡之後，在我所轉生的地方；我的容貌極其醜陋，人們都厭惡鄙視我。在迦攝波佛（Kassapa Buddha，過去七佛之一）時期，我是一隻雄性的拘羅鳥；我住在波羅奈斯（Varanasi，古印度城市）附近的半道大森林中。當時世間有大明燈般的佛陀，被比丘僧眾圍繞；我發出和諧悅耳的聲音，在佛陀上方右繞飛行。我每次見到佛陀和僧眾，在他們乞食的時候；無論他們出去還是回來，我都經常在他們上方右繞飛行。由於這些善根，我得以轉生到人間；虔誠地侍奉調御丈夫（Purisadamma-sarathi，佛陀的稱號之一），無上等正覺（Anuttara-samyak-sambodhi，最高的覺悟）；在釋迦師子（Sakya-simha，釋迦牟尼佛的尊稱）的教法中，我得以出家；證悟了阿羅漢果位，到達了寂靜清涼的涅槃境界。在各種善妙的教法中，佛陀記說我是最優秀的；我博學多聞，能夠持守佛法，用美妙的聲音經常演說暢談。四眾弟子（比丘、比丘尼、優婆塞、優婆夷）來到我這裡，聽聞我說法；天人和各種有情眾生，

【English Translation】 English version I, along with all my relatives and kin, have renounced the worldly life and become a monastic. All the vows I made in the past are now completely fulfilled; I have attained the state of Arhat (a perfected being who has extinguished all defilements and reached Nirvana), reaching the peaceful and cool state of Nirvana. I was born into a royal family and became a monastic, which is the lineage of the Buddha's clan; By the Anavatapta (a legendary cool lake in the Himalayas), I recount the karmic retributions of my past deeds.

At that time, the elder Bhikkhus (Buddhist monks) said to Ayasma Khadira-revata (Venerable Khadira-revata): 'Venerable Khadira-revata has already spoken of his karmic retributions, now it is your turn to speak.' Then, Venerable Khadira-revata spoke the following verses:

'In the time of Krakucchanda Buddha (one of the past seven Buddhas), someone was building a stupa for that Buddha; At that time, I was a hired laborer, often working with others for wages. While building the stupa, I often spoke evil words: 'Why build such a large stupa? Is there really a day when it will be completed? The stupa should be built smaller, it should not be so extravagant and wasteful; Saving manpower and resources, without worry and trouble, it can be completed quickly.' Because of speaking these evil words, I created negative karma; After dying at the end of my life, I fell into hell. After the karmic retribution of hell was exhausted, in the place where I was reborn; My appearance was extremely ugly, and people despised and rejected me. In the time of Kassapa Buddha (one of the past seven Buddhas), I was a male Kokila bird; I lived in the great forest halfway to Varanasi (an ancient Indian city). At that time, the world had a Buddha like a great lamp, surrounded by a community of Bhikkhus; I made harmonious and pleasant sounds, flying around above him to the right. Every time I saw the Buddha and the Sangha (monastic community), when they were begging for alms; Whether they went out or came back, I often flew around above them to the right. Because of these good roots, I was able to be reborn in the human realm; Devoutly serving the Purisadamma-sarathi (Tamer of men, one of the titles of the Buddha), the Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment); In the Dharma (teachings) of Sakya-simha (Lion of the Sakyas, an epithet of Shakyamuni Buddha), I was able to become a monastic; Realizing the state of Arhat, reaching the peaceful and cool state of Nirvana. Among all the wonderful teachings, the Buddha declared me to be the most excellent; I am learned and able to uphold the Dharma, often speaking and expounding with a beautiful voice. The fourfold assembly (Bhikkhus, Bhikkhunis, Upasakas, Upasikas) come to me to hear me preach the Dharma; Gods and all sentient beings,

，　　無不皆欽仰。　先作善業少，　　為惡業極甚；　今獲其果報，　　當知業不亡。　此賢鹽苾芻，　　對大僧伽眾，　于無熱惱池，　　說斯先業報。」

爾時諸耆宿苾芻告具壽蜜性曰：「具壽賢鹽已說業報，次至具壽說。」於時蜜性即說頌曰：

「昔于廣嚴側，　　我為猴中主；　見多缽在彼，　　我便持佛缽。　諸苾芻見喝，　　世尊即告曰：『汝等諸苾芻，　　勿喝不損缽。』　即持大師缽，　　將升于大樹；　滿盛白凈蜜，　　徐徐從樹下。　捧持凈蜜缽，　　奉獻大導師；　其中有蟲故，　　大師不為受。　我即詣一邊，　　觀見而有蟲；　揀擇其蟲已，　　還持奉大師。　雖至如來所，　　世尊亦不受；　由未作凈故，　　善逝不納持。　我即以清水，　　點凈其蜜上；　以大至誠心，　　奉施等正覺。　佛舒百福臂，　　無比無等手；　持我獻蜜缽，　　與聲聞眾飲。　情懷大欣慶，　　虔躬而合掌；　對此法王前，　　舞蹈禮已去。　我願捨命后，　　得生於人趣；　常遇大導師，　　恒持真妙法。　由此善根故，　　遂獲得人身；　敬奉事調御，　　無上等正覺。　于釋師子教，　　得為作出家；　證獲阿羅漢，　　至寂

【現代漢語翻譯】現代漢語譯本：沒有誰不欽佩和仰慕他。過去做的善業很少，而作的惡業卻非常多；現在獲得這樣的果報，應當知道業力不會消亡。這位賢鹽（Ksanti）比丘，面對廣大的僧伽（Sangha）大眾，在無熱惱池（Anavatapta）邊，講述了他過去的業報。"

當時，各位年長的比丘告訴具壽蜜性（Madhurasamjna）說：『具壽賢鹽已經說了業報，接下來輪到具壽您說了。』當時，蜜性就說了以下偈頌：

『過去在廣嚴城（Vaisali）旁邊，我是猴群中的首領；看到那裡有一個缽，我就拿起了佛缽。各位比丘看見后呵斥我，世尊（Buddha）就告訴他們說：『你們各位比丘，不要呵斥這只不損害缽的猴子。』我拿著大師的缽，想要爬到大樹上去；裝滿了潔白純凈的蜂蜜，慢慢地從樹上下來。捧著盛滿乾淨蜂蜜的缽，奉獻給偉大的導師；因為蜂蜜裡面有蟲子，大師沒有接受。我就走到一邊，觀察發現裡面確實有蟲子；把蟲子揀出來之後，又拿著蜂蜜去奉獻給大師。即使到了如來（Tathagata）那裡，世尊仍然沒有接受；因為沒有做凈化，善逝（Sugata）沒有接受。我就用清水，點在蜂蜜上面凈化它；以非常真誠的心，奉獻給等正覺（Samyaksambuddha）。佛陀伸出具有百福相的手臂，無比殊勝的手；拿著我獻上的蜜缽，給聲聞（Sravaka）大眾飲用。心中懷著極大的欣喜，虔誠地合掌；在這位法王（Dharmaraja）面前，跳舞禮拜之後離去。我發願捨棄生命后，能夠轉生到人道；常常遇到偉大的導師，恒常持有真實微妙的佛法。由於這個善根的緣故，最終獲得了人身；恭敬地奉事調御丈夫（Purusadamyasarathi），無上等正覺。在釋迦獅子（Sakya Simha）的教法中，得以出家；證得了阿羅漢（Arhat）果位，到達了寂靜的涅槃（Nirvana）。』

【English Translation】 English version: Everyone admired and revered him. He had done few good deeds in the past, and extremely many evil deeds; Now he receives the consequences, one should know that karma does not perish. This Bhiksu Ksanti (Ksanti: Patience), in front of the great Sangha (Sangha: monastic community), By the Anavatapta (Anavatapta: a mythical lake in the Himalayas) lake, spoke of his past karmic retributions.'

At that time, the elder Bhiksus told the venerable Madhurasamjna (Madhurasamjna: Sweet Perception) : 'Venerable Ksanti has already spoken of his karmic retributions, now it is your turn to speak.' At that time, Madhurasamjna spoke the following verses:

'In the past, beside Vaisali (Vaisali: an ancient city in India), I was the leader among the monkeys; Seeing a bowl there, I picked up the Buddha's bowl. The Bhiksus saw and scolded me, the Buddha (Buddha: the awakened one) then told them: 'You Bhiksus, do not scold this monkey who does not harm the bowl.' I took the master's bowl, wanting to climb up the big tree; Filled it with pure white honey, slowly came down from the tree. Holding the bowl filled with clean honey, I offered it to the great teacher; Because there were insects in the honey, the master did not accept it. I then went to the side, observed and found that there were indeed insects inside; After picking out the insects, I took the honey again to offer to the master. Even when I reached the Tathagata (Tathagata: 'the one who has thus come'), the Buddha still did not accept it; Because it had not been purified, the Sugata (Sugata: 'the well-gone') did not accept it. I then used clean water, to purify the honey by sprinkling it; With a very sincere heart, I offered it to the Samyaksambuddha (Samyaksambuddha: perfectly enlightened Buddha). The Buddha stretched out his arm with a hundred blessings, an incomparably wonderful hand; Holding the bowl of honey I offered, he gave it to the Sravaka (Sravaka: disciple) assembly to drink. In my heart, I felt great joy, reverently joining my palms; In front of this Dharmaraja (Dharmaraja: King of Dharma), I danced and bowed before leaving. I vowed that after giving up this life, I would be reborn in the human realm; Always encountering the great teacher, constantly upholding the true and wonderful Dharma. Because of this good root, I eventually obtained a human body; Respectfully serving the Purusadamyasarathi (Purusadamyasarathi: tamer of men), the unsurpassed Samyaksambuddha. In the teachings of Sakya Simha (Sakya Simha: Lion of the Sakya clan, referring to Buddha), I was able to become a monk; Attained the state of Arhat (Arhat: one who is worthy), and reached the peaceful Nirvana (Nirvana: liberation).'

清涼處，　備六大神通。　　而此諸苾芻，　猶呼我蜜性，　　名稱福遠聞；　常受尊敬重，　　恒來供養我。　與諸苾芻眾，　　遊行於人間，　至於曠野處，　　大眾咸遭渴；　我便心起念，　　愿令獲凈蜜。　四方非人類，　　知我心所愿；　各持大蜜器，　　咸來施與我。　我見即便受，　　乃至隨意足；　充滿苾芻眾，　　皆發勝上心。　我于猴生中，　　為王供養故；　才舍傍生趣，　　得踐甘露地。　我先所有念，　　及曾發深愿；　虔心奉大師，　　所作皆成辦。　此是我所念，　　先為善業因；　今受其果報，　　微妙極受樂。　此蜜性苾芻，　　對大僧伽眾，　于無熱惱池，　　說斯先業報。」

根本說一切有部毗奈耶藥事卷第十七大正藏第 24 冊 No. 1448 根本說一切有部毗奈耶藥事

根本說一切有部毗奈耶藥事卷第十八

大唐三藏義凈奉　制譯

諸大弟子及佛自說業報

爾時諸耆宿苾芻告具壽因緣曰：「具壽蜜性已說業報訖，次至具壽說。」於時因緣即說頌曰：

「九十一劫時，　　我在親慧城；　見毗缽尸佛，　　欲入大都郭。　我既見大悲，　　妙花散於上；　花開莖卓豎，　　佛頂

【現代漢語翻譯】現代漢語譯本清涼之處，具備六大神通。而這些比丘（bhiksu，佛教出家男眾），仍然稱呼我為蜜性（蜜的本性），名稱福遠揚；常受尊敬重視，恒常來供養我。與眾比丘，在人間，乃至曠野之處，大眾都遭遇乾渴；我便心中起念，愿他們獲得純凈的蜜。四方非人類，知道我心中的願望；各自拿著大蜜器，都來施與我。我見了就接受，乃至隨意滿足；充滿比丘眾，都發起殊勝的上等心。我在猴子生命中，爲了國王的供養；才捨棄傍生之趣，得踐甘露之地。我先前所有的念頭，以及曾經發過的深切願望；虔誠地奉獻給大師，所做的一切都成就了。這是我所想念的，先前作為善業的因；現在承受它的果報，微妙極其快樂。這位蜜性比丘，對著大眾僧伽（samgha，僧團），在無熱惱池，說了這先前的業報。"

根本說一切有部毗奈耶藥事卷第十七大正藏第 24 冊 No. 1448 根本說一切有部毗奈耶藥事

根本說一切有部毗奈耶藥事卷第十八

大唐三藏義凈奉制譯

諸大弟子及佛自說業報

爾時諸耆宿比丘告訴具壽因緣說：『具壽蜜性已經說完業報了，接下來輪到具壽您說了。』當時因緣就說了頌：

『九十一劫時，我在親慧城；見毗缽尸佛（Vipasyin Buddha，過去七佛之一），欲進入大都城郭。我既然見到大悲者，用妙花散於其上；花開莖幹挺立，直達佛頂

【English Translation】 English version In a cool place, Equipped with the six great supernormal powers. And these bhiksus (bhiksu, Buddhist monks), Still call me 'Honey-Nature', My name and blessings are widely known; I am constantly respected and valued, And always receive offerings. Together with the bhiksu sangha (samgha, monastic community), In the human realm, Even in desolate wildernesses, The masses all suffer from thirst; I then have a thought, Wishing them to obtain pure honey. Non-human beings from all directions, Knowing my heart's desire; Each holding large vessels of honey, All come to give to me. I see and immediately accept, Until I am satisfied at will; Filling the bhiksu sangha, All develop superior minds. In my monkey birth, For the sake of the king's offerings; Only then did I abandon the animal realm, And step onto the land of nectar. All my previous thoughts, And the deep vows I once made; Devotedly offering to the great teacher, Everything done is accomplished. This is what I remember, Previously as the cause of good karma; Now I receive its fruition, Subtle and extremely joyful. This Honey-Nature bhiksu, Facing the great sangha (samgha, monastic community), At the Anavatapta Lake, Spoke of this past karmic retribution.'

Mūlasarvāstivāda-vinaya-vastu, Volume 17 Tripitaka No. 1448 Mūlasarvāstivāda-vinaya-vastu

Mūlasarvāstivāda-vinaya-vastu, Volume 18

Translated under imperial decree by the Tripiṭaka Master Yijing of the Great Tang Dynasty

The Great Disciples and the Buddha Himself Speak of Karmic Retribution

At that time, the elder bhiksus (bhiksu, Buddhist monks) said to the venerable Hetu: 'Venerable Honey-Nature has finished speaking of his karmic retribution; now it is your turn, venerable.' Then Hetu spoke in verse:

'Ninety-one kalpas (kalpa, an aeon) ago, I was in the city of Kinshuh; I saw Vipasyin Buddha (Vipasyin Buddha, one of the past seven Buddhas), About to enter the great city. Since I saw the greatly compassionate one, I scattered wonderful flowers upon him; The flower stems stood upright, Reaching the Buddha's crown.'

上為蓋。　凈心投佛足，　　虔恭頭面禮；　十指端合掌，　　敬重右圍繞。　不聞彼佛法，　　亦不受三歸；　但發清凈心，　　隨善逝而去。　我于毗缽尸，　　作斯善業故；　經九十一劫，　　不曾生惡趣。　常受大天身，　　恒受勝天樂；　多生於人趣，　　大富多財寶。　此是最後受，　　今得為人身；　生大凈行族，　　大富具多財。　披其秘典趣，　　文義及占相；　章句皆通了，　　及大人相好。　于其凈行林，　　教授五百人；　婆羅門眾圍，　　出城歸林藪。　時我見世尊，　　苾芻眾圍繞；　精進甚勇猛，　　來入摩揭陀。　既見大悲士，　　情便生凈信；　由斯因緣故，　　得知其勝相。　既出見世父，　　備足諸妙相；　三十二端嚴，　　八十諸好飾。　見此端嚴相，　　虔誠頂禮足；　恭敬合掌立，　　讚歎大導師：『相論所言者，　　唯仁得具備；　必定是大師，　　世間無與等。　勝梵過帝釋，　　更無有雙者；　超日越地神，　　十方界無比。　不見過佛者，　　豈能相比類；　天上及人間，　　為大摧魔將。　無怙中為依，　　無導中為導；　我願作聲聞，　　我希依奉教。』　赫奕金色臂，　　百福莊嚴相

【現代漢語翻譯】現代漢語譯本上為蓋。以清凈的心投向佛的足下，以虔誠恭敬的姿態行頭面禮；十指併攏合掌，以敬重的心情向右繞行。沒有聽聞那位佛的佛法，也沒有接受三歸依（皈依佛、皈依法、皈依僧）；只是發起了清凈的心，跟隨善逝（佛的稱號之一）而去。我因為對毗缽尸佛（Vipassi Buddha）作了這樣的善業；經歷了九十一劫（kalpa，極長的時間單位），不曾墮入惡趣（地獄、餓鬼、畜生）。常常獲得大天之身，恒常享受殊勝的天樂；多次轉生於人道，大富大貴，擁有眾多財寶。這是最後一次受生，今生獲得了人身；出生于高貴的凈行族，大富大貴，具備眾多財富。精通披閱那些秘典，通曉其中的文義和占相之術；對於章句都能通達明瞭，並且具備大人（偉人）的相好。在那個凈行林中，教授五百人；被婆羅門（Brahmin）眾人圍繞，離開城市迴歸山林。當時我看見世尊（佛）被比丘（bhikkhu，出家修行的男子）眾圍繞；精進修行，非常勇猛，來到摩揭陀國（Magadha）。既然見到了大悲之士（佛），心中便生起了清凈的信心；由於這個因緣，得知了他殊勝的相貌。既然出去見到了世父（佛），具備了各種美妙的相好；有三十二種端正莊嚴的相，八十種細微美好的裝飾。見到這端正莊嚴的相貌，虔誠地頂禮佛足；恭敬地合掌站立，讚歎偉大的導師：『相術所說的情況，只有仁者您才能夠完全具備；必定是偉大的導師，世間沒有誰能與您相比。勝過梵天（Brahma）超過帝釋天（Indra），再也沒有能與您匹敵的人；超越太陽，勝過地神，在十方世界中無與倫比。沒有見過超過佛的人，怎麼能夠相比呢；在天上和人間，您是偉大的摧伏魔軍的將領。在沒有依靠的人中成為依靠，在沒有引導的人中成為引導；我願意成為您的聲聞（sravaka，聽聞佛法而修行的弟子），我希望能夠依靠您，奉行您的教誨。』光芒四射的金色手臂，具有百福莊嚴的相貌。

【English Translation】 English version The above is a cover. With a pure heart, I prostrate at the Buddha's feet, reverently performing the head-to-ground obeisance; With ten fingers joined in palms, I circumambulate to the right with respect. I did not hear that Buddha's Dharma, nor did I take the Three Refuges (Buddha, Dharma, Sangha); I only generated a pure heart and followed the Sugata (one of the Buddha's titles). Because I performed such good deeds towards Vipassi Buddha; For ninety-one kalpas (extremely long time units), I was never born in the evil realms (hell, hungry ghosts, animals). I often received the body of a great deva (god), constantly enjoying supreme heavenly bliss; I was reborn many times in the human realm, wealthy and possessing many treasures. This is the last time I am born, and now I have obtained a human body; Born into a noble family of pure conduct, wealthy and possessing many riches. I am proficient in reading those secret scriptures, understanding their meaning and the art of divination; I am able to comprehend all the chapters and verses, and I possess the auspicious marks of a great person. In that forest of pure conduct, I taught five hundred people; Surrounded by Brahmins, I left the city and returned to the mountains and forests. At that time, I saw the World Honored One (Buddha) surrounded by bhikkhus (monks); Practicing diligently and very bravely, he came to Magadha. Having seen the compassionate one (Buddha), pure faith arose in my heart; Because of this cause, I came to know his excellent appearance. Having gone out to see the World Father (Buddha), he possessed all kinds of wonderful marks; He had thirty-two major marks of excellence and eighty minor marks. Seeing this dignified appearance, I prostrated at his feet with reverence; Respectfully joining my palms, I stood and praised the great teacher: 'What the science of physiognomy says, only you, the benevolent one, can fully possess; You must be a great teacher, and no one in the world can compare to you. You surpass Brahma and exceed Indra, and there is no one who can match you; You transcend the sun and surpass the earth gods, unparalleled in the ten directions. Having never seen anyone greater than the Buddha, how can anyone be compared; In heaven and on earth, you are the great general who destroys the armies of Mara (demon). You are a refuge for those without refuge, a guide for those without guidance; I wish to become your sravaka (a disciple who hears and practices the Dharma), I hope to rely on you and follow your teachings.' Radiant golden arms, possessing the auspicious marks of a hundred blessings.

；　世父舒垂下，　　摩我于頂上。　蒙告：『汝心凈，　　多獲諸勝利；　能發凈心施，　　其福無邊限。　于無上福田，　　能生凈妙意；　良田下種已，　　摩納婆皆辦。　永斷無利趣，　　不有惡道怖；　得開甘露門，　　所愛悉成就。　必若樂出家，　　隨意而來作；　急宜棄鬚髮，　　可置婆羅門。』　既聞佛法音，　　遍告諸門徒；　門徒啟告我：　　『為禿沙門耶，　云何舍白凈，　　而取于黑處；　棄其勝妙族，　　欲習卑賤類？　婆羅門種類，　　世間最超越；　梵王從胸口，　　化出婆羅門。』『汝等無開覺，　　汝等無所知；　汝所習學教，　　唯我善能詠。　如我所明解，　　文義說無窮；　我隨解應作，　　汝等隨緣散。　若無有所須，　　各隨其意樂；　我更不為師，　　亦不復教示。』　時此諸門徒，　　泣淚向前來；　悲涕皆憂惱，　　隨便四散去。　大悲靜寂士，　　善言慰告我：『可來善苾芻。』　　我即具近圓。　發正清凈心，　　舍俗而出家；　備諸大神通，　　所作已成辦。　我今觀先業，　　天眼悉明凈；　知生及死相，　　所曾受身處。　證神通竟者，　　竭有漏際者；　于無熱惱池，　　說斯

【現代漢語翻譯】現代漢語譯本：世父舒垂（Shì fù shū chuí，長者）垂下手，摩著我的頭頂。他告訴我：『你的心很清凈，能獲得許多勝利；能夠以清凈心佈施，其福報沒有邊際。在無上的福田中，能夠生起清凈微妙的心意；良田已經播下種子，摩納婆（Mónàpó，青年）們都能做到。永遠斷絕沒有利益的去處，不再有惡道的恐懼；能夠開啟甘露之門，所愛的一切都能成就。如果喜歡出家，可以隨意前來；趕緊剃掉鬚髮，可以成為婆羅門。』聽聞佛法之音后，我遍告所有的門徒；門徒們啟稟我說：『你要成為禿頭的沙門（shāmén，出家人）嗎？為什麼要捨棄白凈，而選擇黑暗之處；拋棄殊勝美好的種族，想要學習卑賤的種類？婆羅門（Póluómén，祭司）的種類，在世間是最超勝的；梵王（Fànwáng，創造神）從胸口化生出婆羅門。』『你們沒有開悟，你們一無所知；你們所學習的教義，只有我才能很好地吟誦。正如我所明白理解的，文句和意義無窮無盡；我隨著理解應該做的去做，你們隨著因緣各自散去。如果沒有什麼需要，各自隨著自己的意願；我不再做你們的老師，也不再教導指示你們。』當時這些門徒，哭泣流淚地向前來；悲傷哭泣，憂愁煩惱，隨便四處散去。大悲靜寂的修行者，用善言安慰我：『來吧，善比丘（Bǐqiū，出家人）』。我立即具足了近圓戒（jìn yuán jiè，受具足戒）。發起真正清凈的心，捨棄世俗而出家；具備各種大神通，所作的事情已經完成。我現在觀察過去的業力，天眼完全明凈；知道眾生的生和死，以及曾經受生的處所。證得神通的人，斷盡有漏煩惱的人；在無熱惱池（wú rè nǎo chí，清涼的池塘）邊，說出這些話。

【English Translation】 English version: The elder Shuchui (Shì fù shū chuí, an elder) lowered his hand and stroked the top of my head. He told me: 'Your heart is pure, and you can gain many victories; being able to give with a pure heart, its blessings are limitless. In the supreme field of merit, you can generate pure and subtle intentions; the good field has already been sown with seeds, and all the Manavas (Mónàpó, youths) can do it. Forever cut off unprofitable paths, and have no fear of evil destinies; be able to open the gate of nectar, and all that is loved will be accomplished. If you like to renounce the world, you can come at will; quickly shave off your beard and hair, and you can become a Brahmin.' After hearing the sound of the Buddha's teachings, I announced it to all my disciples; the disciples reported to me: 'Are you going to become a bald Shramana (shāmén, renunciate)? Why abandon purity and choose darkness; abandon the superior and wonderful race, and want to learn the lowly kind? The Brahmin (Póluómén, priest) class is the most superior in the world; Brahma (Fànwáng, creator god) emanated Brahmins from his chest.' 'You are not enlightened, you know nothing; the teachings you have learned, only I can recite well. Just as I understand and comprehend, the words and meanings are endless; I will do what I should do according to my understanding, and you will disperse according to your own conditions. If there is nothing needed, each of you follow your own wishes; I will no longer be your teacher, nor will I teach or instruct you.' At that time, these disciples came forward weeping with tears; sad and crying, worried and troubled, they scattered everywhere. The greatly compassionate and peaceful practitioner comforted me with kind words: 'Come, good Bhikshu (Bǐqiū, monk)'. I immediately fulfilled the Upasampada (jìn yuán jiè, full ordination). Generating a truly pure heart, I renounced the world and left home; possessing all kinds of great supernatural powers, what needed to be done has been accomplished. Now I observe past karma, and my divine eye is completely clear; I know the birth and death of beings, and the places where I have been born. One who has attained supernatural powers, one who has exhausted the outflows of defilements; by the Anavatapta Lake (wú rè nǎo chí, a cool lake), I speak these words.

先業報。」

爾時諸耆宿苾芻告尊者憍陳如言：「具壽因緣已說業報竟，次至尊者說。」於時憍陳如即說頌曰：

「乃往過去世，　　迦攝佛滅后；　見諸聲聞眾，　　共集作是議：『大悲迦攝波，　　應為后涅槃；　出家者甚少，　　正法不彰明。　我等所聞法，　　互相而教示；　精進不放逸，　　于佛教勤修。　共登于山上，　　布草以為座；　各要漏不斷，　　不從座而起。』　由懷精進故，　　不惜其身命；　六人證神通，　　便入于涅槃。　我第七根劣，　　不能斷諸漏；　有法相應心，　　處凡而命過。　由法相應住，　　不捨精進念；　便得生天上，　　于睹史多宮。　遂見釋師子，　　牟尼大菩薩；　與諸天說法，　　致令得開覺。　我聞彼說法，　　一心而聽受；　深樂其正法，　　無心暫舍離。　天上業報盡，　　下生劫比羅；　為憍陳如姓，　　凈行豪族中。　凈飯大王子，　　備名稱菩薩；　信心舍國出，　　苦行於林藪。　最君大凈飯，　　敕我如是語：『可去而出家，　　供承其太子。』　我以清凈心，　　即供承菩薩；　將非證聖道，　　厭舍而方去。　釋迦大牟尼，　　正轉法輪時；　於此諸妙法，　　最初我

【現代漢語翻譯】現代漢語譯本：『這是先前的業報。』

這時，各位年長的比丘告訴尊者憍陳如（Ajnatakaundinya）說：『具壽，因緣和業報已經說完了，接下來請尊者說。』當時，憍陳如（Ajnatakaundinya）就說了這首偈頌：

『在過去世，迦攝佛（Kashyapa Buddha）滅度后；見到各位聲聞弟子，共同集會商議：『大悲的迦攝波（Kashyapa），應該儘快涅槃；出家的人很少，正法不能彰顯。我們所聽聞的佛法，互相教導；精進不放逸，在佛教中勤奮修行。共同登上山頂，鋪草作為座位；各自發誓不斷煩惱，不從座位上起身。』由於懷著精進心，不吝惜自己的身命；六個人證得神通，便進入涅槃。我第七個根器較差，不能斷除所有煩惱；以與佛法相應的心，在凡夫的境界中死去。由於與佛法相應而住，不捨棄精進的念頭；便得以生到天上，在兜率天宮（Tushita Heaven）。於是見到釋迦獅子（Shakya Lion），牟尼大菩薩（Muni Bodhisattva）；為諸天說法，使他們得以開悟。我聽聞他說法，一心一意地聽受；深深喜愛這正法，沒有一刻想舍離。天上的業報盡了，下生到劫比羅（Kapilavastu）；成為憍陳如（Ajnatakaundinya）姓氏，在清凈的豪族中。凈飯大王（King Suddhodana）的王子，具備名稱的菩薩；以信心捨棄國家出家，在森林中苦行。最尊貴的凈飯王（King Suddhodana），命令我說：『你可以去出家，侍奉那位太子。』我以清凈的心，就去侍奉菩薩；除非他證得聖道，否則我不會厭倦捨棄而離開。釋迦大牟尼（Shakyamuni），開始轉法輪時；對於這些微妙的佛法，最初我……』

【English Translation】 English version: 『This is the result of previous karma.』

At that time, the elder Bhikshus (monks) said to Venerable Ajnatakaundinya (Ajnatakaundinya), 『Reverend Sir, the causes and conditions and karmic results have been explained. Next, please let the Venerable speak.』 At that time, Ajnatakaundinya (Ajnatakaundinya) then spoke this verse:

『In the past, after the extinction of Kashyapa Buddha (Kashyapa Buddha); Seeing the assembly of Shravakas (disciples), gathering together to discuss: 『The greatly compassionate Kashyapa (Kashyapa), should quickly enter Nirvana (Nirvana); Those who renounce the household life are few, and the Proper Dharma (Dharma) is not clearly manifested. The Dharma (Dharma) that we have heard, we teach each other; Diligently and without negligence, diligently cultivate in the Buddha's teachings. Together we ascend the mountain, spreading grass as seats; Each vows to not sever defilements, and not rise from the seat.』 Because of cherishing diligence, not sparing their own lives; Six people attained supernatural powers, and then entered Nirvana (Nirvana). I, the seventh, have inferior faculties, unable to sever all defilements; With a mind corresponding to the Dharma (Dharma), I died in the realm of ordinary beings. Because of abiding in accordance with the Dharma (Dharma), not abandoning the thought of diligence; I was able to be born in the heavens, in the Tushita Heaven (Tushita Heaven). Then I saw the Shakya Lion (Shakya Lion), the great Muni Bodhisattva (Muni Bodhisattva); Preaching the Dharma (Dharma) to the devas (gods), causing them to attain enlightenment. I heard him preach the Dharma (Dharma), listening with one mind; Deeply delighting in this Proper Dharma (Dharma), without a moment's thought of abandoning it. When the karmic rewards in the heavens were exhausted, I was born in Kapilavastu (Kapilavastu); Becoming of the Ajnatakaundinya (Ajnatakaundinya) lineage, in a pure and noble family. The prince of King Suddhodana (King Suddhodana), the Bodhisattva (Bodhisattva) with a renowned name; With faith, he renounced the kingdom and left home, practicing austerities in the forest. The most honored King Suddhodana (King Suddhodana), commanded me thus: 『You may go forth and renounce the household life, serving that prince.』 With a pure mind, I then served the Bodhisattva (Bodhisattva); Unless he attains the holy path, I will not be weary of abandoning and leaving. When Shakyamuni (Shakyamuni) began to turn the wheel of Dharma (Dharma); Regarding these wonderful Dharmas (Dharmas), I was the first to...』

證悟。　迦攝波佛教，　　出家修梵行；　今得逢正覺，　　證獲于無漏。　憍陳如苾芻，　　對大僧伽眾，　于無熱惱池，　　說斯先業報。」

爾時諸耆宿苾芻復告具壽鄔波離曰：「尊者憍陳如已說業報，次至具壽說。」於時鄔波離即說頌曰：

「乃于往昔時，　　波羅痆斯都；　有王名梵授，　　我為常供承。　凈飾王髭發，　　種種使端嚴；　衣服皆相類，　　薰香而奉持。　懷悲敬重心，　　奉事于大王；　含喜于王處，　　說未曾聞頌：『欲是極少味，　　而為罪根本；　憂苦皆緣此，　　安樂無由得。　若出家舍欲，　　得聞未曾聞；　臣今情慕極，　　愿王聽舍俗。』　時王告我曰：　　『卿若能決定；　出家后見我，　　即許卿舍俗。』　我啟大王言：　　『審知決定意；　愿王悉臣心，　　出家後來見。』　既蒙王聽許，　　便詣于林藪；　懷直不諂心，　　舍俗而出家。　隨其力出家，　　得至於離欲；　修習四靜慮，　　勤念不放逸。　此王在世時，　　我名殑波羅；　具大尊貴德，　　人眾咸恭敬。　又以正直心，　　詣師所頂禮；　一邊而胡跪，　　合掌如是白：『親教師存念，　　證我有未聞；　須往梵授處，　　

【現代漢語翻譯】現代漢語譯本證悟。迦攝波佛教（Kashyapa Buddha），出家修行清凈的行為；如今有幸遇到真正的覺悟者，證得沒有煩惱的境界。憍陳如苾芻（Kaundinya Bhikshu），面對廣大的僧伽團體，在沒有熱惱的池邊，講述自己過去所造的業報。這時，年長的比丘們又告訴具壽鄔波離（Upali）說：『尊者憍陳如已經說了業報，接下來輪到具壽您說了。』當時，鄔波離就說了下面的偈頌：『在過去的時候，波羅痆斯都（Varanasi）有一位國王名叫梵授（Brahmadatta），我是經常侍奉他的臣子。我為國王修剪鬍鬚和頭髮，用各種方法使他端正莊嚴；衣服都與國王相似，用薰香來侍奉他。懷著悲憫和恭敬的心，侍奉著大王；在國王面前，帶著喜悅的心情，說出從未聽過的偈頌：『慾望是極少的滋味，卻是罪惡的根本；憂愁和痛苦都由此而生，安樂沒有辦法得到。如果出家捨棄慾望，就能聽到從未聽過的道理；臣現在非常仰慕出家，希望大王允許我捨棄世俗。』當時國王告訴我：『如果你能決定，出家后還能來看我，我就允許你捨棄世俗。』我稟告大王說：『我審慎地知道自己已經下定決心；希望大王瞭解我的心意，出家后一定會來看您。』既然蒙受國王的允許，就前往森林；懷著正直不諂媚的心，捨棄世俗而出家。儘自己的力量出家，達到了遠離慾望的境界；修習四種禪定，勤奮憶念而不放逸。這位國王在世的時候，我的名字叫殑波羅（Kinkala）；具有尊貴的美德，人們都恭敬我。我又以正直的心，到老師那裡頂禮；在一邊胡跪，合掌這樣說：『親教師請您記住，我證悟了從未聽聞的道理；需要前往梵授（Brahmadatta）那裡，

【English Translation】 English version Enlightenment. Kashyapa Buddha, having renounced the household life, practiced pure conduct; now having the fortune to encounter the truly enlightened one, attained the state free from outflows (of defilements). The Bhikshu Kaundinya, facing the great Sangha assembly, by the pool free from heat, spoke of the karmic retributions of his past deeds. At that time, the elder Bhikshus further said to the Venerable Upali: 'Venerable Kaundinya has already spoken of his karmic retributions, now it is your turn to speak.' Thereupon Upali spoke the following verses: 'In the past, in the city of Varanasi, there was a king named Brahmadatta, and I was his constant attendant. I adorned the king's beard and hair, making him dignified in various ways; my clothes were similar to the king's, and I served him with incense. With a compassionate and respectful heart, I served the great king; in the king's presence, with a joyful heart, I spoke verses that had never been heard before: 'Desire is of extremely little taste, yet it is the root of sin; sorrow and suffering all arise from this, and happiness cannot be obtained. If one renounces desire and leaves home, one can hear what has never been heard; your servant now deeply admires renunciation, and hopes that the king will allow me to abandon the secular life.' At that time, the king told me: 'If you can decide, and come to see me after you have renounced the household life, then I will allow you to abandon the secular life.' I reported to the great king: 'I know for sure that I have made up my mind; I hope that the king understands my intention, and I will come to see you after I have renounced the household life.' Having received the king's permission, I went to the forest; with a straightforward and un-deceitful heart, I renounced the secular life and left home. Having renounced the household life to the best of my ability, I attained the state of being free from desire; I cultivated the four dhyanas (meditative absorptions), diligently mindful and not lax. When this king was alive, my name was Kinkala; possessing great noble virtue, I was respected by the people. Again, with a straightforward heart, I went to my teacher and prostrated myself; kneeling on one side, with palms joined, I said thus: 'Revered teacher, please remember, I have realized what I have never heard before; I need to go to Brahmadatta,

現身令正見。』　師告我：『聽詣，　　波羅痆斯城；　可存決定信，　　勿得招虛妄。　我今聽許汝，　　汝當隨我語；　令其王中最，　　興發清凈心。』　蒙師正直許，　　我即右旋繞；　奉辭隨漸進，　　詣波羅痆斯。　梵授王聞至，　　親來於我處；　及由王威德，　　諸天亦隨來。　王從車而下，　　敬心頂禮我；　虔仰極尊重，　　合掌一邊坐。　我即為說法，　　令其斷諸欲；　王聞深欽敬，　　頓舍諸欲事。　便發猛利心，　　復作如是言：『我今求出家，　　不樂諸欲事。』　我告王可來，　　詣于凈林藪；　親近大仙所，　　而為作出家。　王便冊長子，　　紹繼其國位；　此大最勝王，　　舍國歸出家。　王與妃宮婇，　　臣佐及宗親；　大眾皆圍繞，　　詣求出家處。　王以正直心，　　頂禮諸仙足；　合掌求請遍，　　愿與為出家。　與王剃鬚發，　　身披袈裟服；　無量百千眾，　　皆舍俗出家。　我求正直心，　　演說清妙法；　令使諸聞者，　　得生四靜慮。　我以懷慈念，　　恭敬大王故；　命盡臨終時，　　生無邊光天。　于彼天舍報，　　生來於此處；　凡所生生處，　　大富多財寶。　天上及人間，　

【現代漢語翻譯】現代漢語譯本：『（如此）顯現（我的）身形，令（你）獲得正確的見解。』我的老師告訴我：『聽從（我的）教誨，前往波羅痆斯城（Varanasi，古印度城市名）；要保持堅定的信心，不要招惹虛妄（之事）。我現在允許你（前往），你應當聽從我的話語；令那裡的國王，在（所有）人中最（為殊勝），興起清凈之心。』承蒙老師正直地應允，我便向右繞行（以示敬意）；奉命辭別，逐漸前行，前往波羅痆斯城。梵授王（Brahmadatta，人名）聽說我到了，親自來到我所在之處；並且由於國王的威德，諸天（Devas）也隨之而來。國王從車上下來，以恭敬之心頂禮我；虔誠仰慕，極其尊重，合掌在一邊坐下。我便為（他）說法，令（他）斷除各種慾望；國王聽聞后，深深地欽佩敬仰，立刻捨棄了各種慾望之事。便發起猛烈的心願，又說了這樣的話：『我現在請求出家，不樂於各種慾望之事。』我告訴國王可以前來，前往清凈的林藪（指修行之處）；親近大仙（指修行者）的住所，而為（你）舉行出家儀式。國王便冊立長子，繼承他的國王之位；這位偉大而最殊勝的國王，捨棄國家，歸依出家。國王與妃子宮女，臣佐以及宗親；大眾都圍繞著（他），前往請求出家的地方。國王以正直的心，頂禮諸位仙人的腳；合掌普遍地請求，希望（仙人）能為（他們）舉行出家儀式。（仙人）為國王剃除鬚髮，身披袈裟（Kasaya）之服；無量百千的大眾，都捨棄世俗而出家。我以正直的心，演說清凈微妙的佛法（Dharma）；令所有聽聞的人，得以生於四禪定（Dhyana）之境。我以懷著慈悲的念頭，恭敬大王的緣故；（大王）壽命終結臨終之時，生於無邊光天（Abhasvara）。在那天界舍報之後，（又）轉生來到此處；凡是所生之處，都大富大貴，擁有眾多財寶。天上以及人間，

【English Translation】 English version: 『Manifesting (my) form, (so that you) may attain right view.』 My teacher told me: 『Listen (to my) teachings, go to the city of Varanasi (ancient Indian city); Maintain steadfast faith, do not invite falsehood (things). I now permit you (to go), you should follow my words; Cause the king there, the most (supreme) among (all) people, to arouse a pure heart.』 Having received my teacher's upright permission, I circumambulated to the right (as a sign of respect); Taking my leave, I gradually proceeded to the city of Varanasi. King Brahmadatta (personal name) heard of my arrival and came to where I was; And by the king's majesty, the Devas (gods) also came. The king descended from his chariot and bowed to me with reverence; Sincerely admiring and greatly respecting me, he sat down to one side with his palms together. I then preached the Dharma (teachings) for (him), causing (him) to cut off all desires; The king, upon hearing this, deeply admired and revered me, and immediately abandoned all matters of desire. He then made a fierce vow and spoke these words: 『I now request to renounce the household life, I do not delight in matters of desire.』 I told the king that he could come to the pure forest (referring to a place of practice); Approach the abode of the great sages (referring to practitioners), and (I) will perform the ordination ceremony for (you).』 The king then appointed his eldest son to succeed to his throne; This great and most supreme king abandoned his kingdom and returned to renounce the household life. The king, with his consorts and palace women, ministers and relatives; The masses all surrounded (him), going to the place where they requested ordination. The king, with an upright heart, bowed at the feet of all the sages; With palms together, he universally requested that (the sages) perform the ordination ceremony for (them). (The sages) shaved the king's beard and hair, and he donned the robes of a monk (Kasaya); Countless hundreds of thousands of people all abandoned the secular life and renounced the household life. With an upright heart, I expounded the pure and subtle Dharma (teachings); Causing all who heard it to be born in the realm of the four Dhyanas (meditative states). Because I cherished thoughts of compassion and respected the great king; (The great king), at the end of his life, was born in the Abhasvara (heaven of radiant light). After relinquishing his reward in that heavenly realm, (he) was reborn here; Wherever he is born, he is wealthy and possesses many treasures. In heaven and in the human realm,

常受勝妙樂；　此為最後時，　　斯是最後身。　生劫比羅城，　　釋迦豪族中；　常知所進趣，　　恒為侍釋迦。　聲聞釋迦子，　　我為作承事；　由大王威德，　　而得為出家。　我與剃鬚發，　　作如是白言：『聖者不相濟，　　我當云何活？』　所有嚴瓔珞，　　及諸上妙服；　告言：『今與汝，　　用充為活命。』　我見多珍寶，　　心生大追悔：『宜皆盡舍置，　　樂求為出家。　我今貧困苦，　　持此多珍寶；　若有知聞者，　　必來而害我。　可留已排程，　　及此諸珍寶。』　即掛于樹上，　　亦求為出家。　釋迦諸王子，　　聞我如是說；　令我先出家，　　悉皆禮我足。　佛哀愍我故，　　告善來苾芻；　我既出家后，　　然度諸王族。　彼眾禮我足，　　頓摧於我慢；　既調為出家，　　證得六神通。　六通阿羅漢，　　超際于彼岸；　蒙佛記於我，　　持律為第一。　鄔波離苾芻，　　對諸僧伽眾，　于無熱惱池，　　說斯先業報。」　於時大導師，　　告尊者為光：「可說先業報，　　曾受諸善惡。」　彼聞佛音告，　　即憶先業事；　白言對佛前：　　「今說諸果報。　昔在蓮花上，　　救世最勝尊；　有塔在

【現代漢語翻譯】現代漢語譯本常受殊勝美妙的快樂；這是最後的時刻，這是最後的生命。我生於劫比羅城（Kapilavastu），在釋迦（Śākya）豪族之中；常常知道自己前進的方向，一直侍奉著釋迦（Śākya）。作為釋迦（Śākya）佛的聲聞弟子，我為他做承事；由於國王的威德，我才得以出家。我與（國王的）理髮師一起剃除鬚髮，並這樣稟告：『聖者您不救濟我，我將如何活下去？』所有華麗的瓔珞，以及各種上等的妙服；（國王）告訴我：『現在把這些給你，用來維持你的生命。』我看到這麼多的珍寶，心中生起巨大的追悔：『應該全部捨棄，快樂地去尋求出家。我現在貧困而痛苦，卻拿著這麼多的珍寶；如果有人知道這件事，一定會來加害我。可以留下已經安排好的，以及這些珍寶。』隨即把珍寶掛在樹上，也去尋求出家。釋迦（Śākya）族的各位王子，聽到我這樣說；讓我先出家，全都禮拜我的腳。佛陀哀憐我，告訴我『善來比丘（bhikṣu）』；我出家之後，然後度化了各位王族。他們都禮拜我的腳，頓時摧毀了我的傲慢；既已調伏他們出家，便證得了六神通。擁有六神通的阿羅漢（arhat），超越了生死彼岸；蒙佛陀授記，我是持戒第一。鄔波離（Upāli）比丘（bhikṣu），面對各位僧伽（saṃgha）大眾，在無熱惱池（Anavatapta），講述自己先前的業報。」當時偉大的導師，告訴尊者為光（Ābhā），『可以講述你先前的業報，曾經承受的各種善與惡。』他聽到佛陀的聲音，立即憶起了先前的業事；在佛陀面前稟告說：『現在講述各種果報。過去在蓮花上，救世的最勝尊；有一座塔在

【English Translation】 English version Always enjoying supreme and wonderful bliss; This is the final moment, this is the final life. Born in Kapilavastu (Kapilavastu), among the Śākya (Śākya) clan; Always knowing where to advance, constantly attending to Śākya (Śākya). As a Śrāvaka (Śrāvaka) disciple of Śākya (Śākya) Buddha, I served him; It was due to the king's majesty that I was able to renounce the world. I, along with the barber, shaved my head and beard, and reported thus: 'Venerable one, if you do not help me, how shall I live?' All the splendid necklaces, and various supreme and wonderful garments; (The king) told me: 'Now I give these to you, to sustain your life.' Seeing so many treasures, great remorse arose in my heart: 'I should abandon all of them, and joyfully seek to renounce the world. Now I am poor and suffering, yet holding so many treasures; If anyone knows of this, they will surely come and harm me. It is better to leave behind what has been arranged, and these treasures.' Immediately hanging the treasures on a tree, I also sought to renounce the world. The princes of the Śākya (Śākya) clan, hearing me say this; Allowed me to renounce the world first, and all bowed at my feet. The Buddha, pitying me, told me 'Welcome, Bhikṣu (bhikṣu)'; After I renounced the world, I then converted the princes. They all bowed at my feet, instantly destroying my arrogance; Having tamed them to renounce the world, I attained the six supernormal powers. The Arhat (arhat) with six supernormal powers, transcended the shore of existence; Having been predicted by the Buddha, I am foremost in upholding the precepts. Upāli (Upāli) Bhikṣu (bhikṣu), facing the entire Saṃgha (saṃgha), At Anavatapta (Anavatapta) lake, spoke of his past karmic retribution.' At that time, the great teacher, told the venerable Ābhā (Ābhā), 'You may speak of your past karmic retribution, the various good and evil you have experienced.' Hearing the Buddha's voice, he immediately recalled his past deeds; Reporting before the Buddha, he said: 'Now I will speak of the various retributions. In the past, on a lotus flower, the most supreme one who saves the world; There was a stupa at

曠林，　　多饒諸惡獸。　無人能往彼，　　恭敬申供養；　在彼側近人，　　不知罪福報。　我即詣塔所，　　凈除諸草木；　持㨹遍灑掃，　　悉使周嚴飾。　虔恭禮八方，　　敬重已便回；　由斯善根故，　　得生於天上。　於三十三天，　　受諸勝欲樂；　經三十六返，　　而得為天王。　我所住天宮，　　常為金赫耀；　廣有三十六，　　長六十繕那。　我復有希奇，　　嚴凈佛塔故；　下生於人趣，　　七返為人主。　我復有希奇，　　嚴凈佛塔故；　曾所受生處，　　身有金光耀。　我復有希奇，　　嚴凈佛塔故；　恒生婆羅門，　　剎帝利豪族。　我復有希奇，　　嚴凈佛塔故；　隨意乘車輿，　　像馬不步行。　我復有希奇，　　嚴凈佛塔故；　若踐荊棘林，　　自然皆屏息。　我復有希奇，　　嚴凈佛塔故；　不曾遭疾患，　　亦無諸撗惱。　我復有希奇，　　嚴凈佛塔故；　凡所遊行處，　　吉祥相皆現。　我復有希奇，　　嚴凈佛塔故；　常得尊勝貴，　　敬事如大天。　我復有希奇，　　嚴凈佛塔故；　不曾身有苦，　　及余諸少惱。　佛法無瑕穢，　　如是不思議；　凈心獲大果，　　亦復不思議。　若求勝妙樂，　

【現代漢語翻譯】現代漢語譯本曠野森林中，有很多兇惡的野獸。沒有人能夠前往那裡，恭敬地進行供養；在塔附近的人，也不懂得罪業和福報的道理。我於是前往佛塔所在之處，清除各種雜草樹木；拿著掃帚仔細地灑掃，務必使它整潔莊嚴。虔誠地向八方禮拜，恭敬之後便返回；由於這個善根的緣故，我得以轉生到天上。在三十三天（忉利天，佛教宇宙觀中位於須彌山頂的天界），享受各種美好的欲樂；經歷了三十六次輪迴，並且成爲了天王。我所居住的天宮，常常閃耀著金色的光芒；廣闊的天宮有三十六個區域，每個區域長六十由旬（Yojana，古印度長度單位）。我還有不可思議的功德，這是由於莊嚴清凈佛塔的緣故；降生到人間之後，七次成為人間的君主。我還有不可思議的功德，這是由於莊嚴清凈佛塔的緣故；曾經受生的地方，我的身體都散發著金色的光芒。我還有不可思議的功德，這是由於莊嚴清凈佛塔的緣故；總是出生在婆羅門（Brahmana，印度教祭司階層）或者剎帝利（Kshatriya，印度教的統治者和戰士階層）這樣的豪門望族。我還有不可思議的功德，這是由於莊嚴清凈佛塔的緣故；可以隨意乘坐車子，有大象和駿馬代步而無需步行。我還有不可思議的功德，這是由於莊嚴清凈佛塔的緣故；如果踩到荊棘叢林，荊棘自然都會避開。我還有不可思議的功德，這是由於莊嚴清凈佛塔的緣故；不曾遭受疾病的困擾，也沒有各種飛來橫禍。我還有不可思議的功德，這是由於莊嚴清凈佛塔的緣故；凡是我所誕生的地方，都會顯現出吉祥的徵兆。我還有不可思議的功德，這是由於莊嚴清凈佛塔的緣故；總是能夠得到尊貴和勝利，人們像對待大梵天一樣尊敬我。我還有不可思議的功德，這是由於莊嚴清凈佛塔的緣故；不曾遭受身體上的痛苦，以及其他輕微的煩惱。佛法沒有瑕疵和污垢，是如此的不可思議；以清凈的心可以獲得巨大的果報，這也是不可思議的。如果想要追求殊勝美妙的快樂，

【English Translation】 English version In the desolate forest, there are many fierce beasts. No one can go there to respectfully make offerings; Those near the stupa (Buddhist monument), do not understand the principles of sin and merit. I then went to the place where the stupa was, clearing away various weeds and trees; Holding a broom, I carefully swept and sprinkled water, making sure it was clean and solemn. I devoutly bowed to the eight directions, and after paying my respects, I returned; Due to this root of goodness, I was able to be reborn in the heavens. In the Trayastrimsa Heaven (Heaven of the Thirty-Three, a celestial realm atop Mount Sumeru in Buddhist cosmology), I enjoyed various wonderful pleasures; After thirty-six cycles of rebirth, I became a king of the gods. The heavenly palace where I lived often shone with golden light; The vast heavenly palace had thirty-six areas, each sixty Yojana (ancient Indian unit of distance) in length. I also have incredible merit, due to adorning and purifying the stupa; After descending to the human realm, I became a ruler of men seven times. I also have incredible merit, due to adorning and purifying the stupa; In the places where I was born, my body radiated golden light. I also have incredible merit, due to adorning and purifying the stupa; I was always born into noble families such as Brahmins (Hindu priestly caste) or Kshatriyas (Hindu warrior and ruling caste). I also have incredible merit, due to adorning and purifying the stupa; I could ride in vehicles at will, with elephants and horses to carry me instead of walking. I also have incredible merit, due to adorning and purifying the stupa; If I stepped into a thorny forest, the thorns would naturally move aside. I also have incredible merit, due to adorning and purifying the stupa; I never suffered from illness, nor did I encounter unexpected disasters. I also have incredible merit, due to adorning and purifying the stupa; Wherever I was born, auspicious signs would appear. I also have incredible merit, due to adorning and purifying the stupa; I was always able to obtain honor and victory, and people respected me as they would the great Brahma (Hindu creator god). I also have incredible merit, due to adorning and purifying the stupa; I never suffered physical pain, or other minor annoyances. The Buddha's teachings are without flaw or impurity, and are so inconceivable; With a pure heart, one can obtain great rewards, which is also inconceivable. If you seek supreme and wonderful joy,

盡除生死者；　應敬如來塔，　　奉事無上尊。　大德是我念，　　先世為善業；　得受其果報，　　甚深有愛樂。　此為光苾芻，　　對大僧伽眾；　于無熱惱池，　　說斯先業報。」

爾時諸耆宿苾芻告具壽奎宿曰：「具壽為光已說業報訖，次至具壽說。」於時奎宿即說頌曰：

「大德我思念，　　過去俱胝劫；　於一切超佛，　　而為善品業。　時佛無上尊，　　無邊百千億；　聲聞眾圍繞，　　欲入大王都。　我從余村落，　　緣事至其處；　遂見等正覺，　　具三十二相。　如月與日照，　　如火電冥光；　映蔽諸光輝，　　佛光最超耀。　我常未睹此，　　如然大火聚；　又見彼佛前，　　有一婆羅門。　我即咨問彼，　　報言佛導師；　人天無倫匹，　　無與等正覺。　既聞佛音告，　　心生凈欣樂；　深愛其顏儀，　　遍體得安樂。　復聞天樂音，　　非人讚頌聲；　天雨末香花，　　雨此上勝城。　有散青蓮花，　　有雨贍博迦；　或以旃檀末，　　或有但合掌。　諸天在空中，　　虔恭上旋繞；　情生深愛仰，　　遍禮喜盈溢。　為求香鬘故，　　四散而馳覓；　我於此時中，　　遍游無一花。　去我而不遠，　　遂見賣蓋

【現代漢語翻譯】現代漢語譯本『盡除生死者；應敬如來塔（Tathagata-stupa），奉事無上尊。大德是我念，先世為善業；得受其果報，甚深有愛樂。此為光苾芻（Bhikkhu），對大僧伽（Sangha）眾；于無熱惱池，說斯先業報。』

爾時，諸耆宿苾芻告具壽奎宿（Kujja）曰：『具壽為光已說業報訖，次至具壽說。』於時，奎宿即說頌曰：

『大德我思念，過去俱胝劫（koti）；於一切超佛，而為善品業。時佛無上尊，無邊百千億；聲聞眾圍繞，欲入大王都。我從余村落，緣事至其處；遂見等正覺，具三十二相。如月與日照，如火電冥光；映蔽諸光輝，佛光最超耀。我常未睹此，如然大火聚；又見彼佛前，有一婆羅門（Brahmana）。我即咨問彼，報言佛導師；人天無倫匹，無與等正覺。既聞佛音告，心生凈欣樂；深愛其顏儀，遍體得安樂。復聞天樂音，非人讚頌聲；天雨末香花，雨此上勝城。有散青蓮花，有雨贍博迦（Campaka）；或以旃檀末，或有但合掌。諸天在空中，虔恭上旋繞；情生深愛仰，遍禮喜盈溢。為求香鬘故，四散而馳覓；我於此時中，遍游無一花。去我而不遠，遂見賣蓋』

【English Translation】 English version 'Having completely eliminated birth and death; one should revere the Tathagata-stupa (如來塔), and serve the unsurpassed venerable one. Great virtue is what I contemplate, from good deeds in a past life; having received its karmic reward, with profound love and joy. This is what the Bhikkhu (苾芻) named Light, spoke to the great Sangha (僧伽) assembly; at the Anavatapta lake (無熱惱池), recounting the results of his past deeds.'

At that time, the elder Bhikkhus said to the venerable Kujja (奎宿): 'Venerable one, Light has finished speaking about his karmic results, now it is your turn to speak.' Then Kujja spoke in verse, saying:

'Great virtue, I recall, from countless kotis (俱胝) of kalpas (劫) in the past; surpassing all Buddhas, I performed virtuous deeds. At that time, the unsurpassed Buddha, boundless hundreds of thousands of millions; surrounded by a assembly of Sravakas (聲聞), was about to enter the great king's city. I came from another village, on business to that place; and then I saw the Samyak-sambuddha (等正覺), endowed with the thirty-two marks. Like the moon and sun shining, like fire and lightning in the darkness; overshadowing all other lights, the Buddha's light shone most brilliantly. I had never seen such a sight, like a great blazing fire; and I also saw before that Buddha, a Brahmana (婆羅門). I immediately inquired of him, and he replied, 'He is the Buddha, the guide; unmatched among humans and gods, none can equal the Samyak-sambuddha.' Having heard the Buddha's voice, pure joy arose in my heart; deeply loving his countenance, my whole body felt at peace. Again I heard heavenly music, the sounds of praise from non-humans; the heavens rained powdered incense and flowers, raining upon this supreme city. Some scattered blue lotus flowers, some rained Campaka (贍博迦) flowers; some used sandalwood powder, and some simply joined their palms. The gods in the sky, reverently circled above; deep love and admiration arose in their hearts, bowing in reverence, filled with joy. Seeking fragrant garlands, they scattered and searched; at this time, I traveled everywhere, but found not a single flower. Not far from me, I then saw a seller of parasols.'

者；　手持白妙傘，　　鮮明如凈貝。　速詣手捧持，　　咨請暫獻佛；　見許將佛所，　　誠心持蓋立。　蓋從手而去，　　自往佛頂上；　大師行即動，　　大師住即住；　不捨調寂身，　　自然于空中。　我與諸大眾，　　睹斯大神變，　虔恭皆合掌，　　誠心咸頂禮。　見等正覺相，　　聲聞眾儀式；　至家為事業，　　繫心常思念：　快哉獲善果，　　見佛有所懷。　我由奉佛蓋，　　無上福田處；　由此善根故，　　七寶常嚴備。　後於臨終時，　　生三十三天；　得為天中王，　　諸天皆敬重。　復生於人趣，　　名為自力王；　大富多勤勇，　　余王咸奉事。　由斯作善品，　　流轉所生處；　善根不斷絕，　　復續諸妙因。　于彼勝福田，　　凈心而奉蓋；　因此善業故，　　不墮于惡趣。　此為最後身，　　生在於人趣；　虔恭調御士，　　無上等正覺。　釋迦師子教，　　而得為出家；　證獲阿羅漢，　　寂滅清涼處。　魔變身如山，　　高一逾膳那；　作大恐怖形，　　如空中黑雲。　告言：『是何物，　　敢為而惱亂？』　察知是其魔，　　故來相逼惱。　報言：『魔波旬，　　隨意而現身；　頭可如須彌，　　方來於

【現代漢語翻譯】現代漢語譯本：他手持一柄潔白精妙的傘，鮮亮得如同純凈的貝殼。迅速走到他跟前，雙手捧著傘，恭敬地請求允許將傘獻給佛陀；得到允許后，便將傘帶到佛陀所在之處，以誠摯之心持傘站立。傘從他的手中升起，自動飄向佛陀的頭頂上方；大師行走時，傘也隨之移動，大師安住時，傘也隨之靜止；傘不離調伏寂靜之身，自然懸浮於空中。我與在場的眾多人，親眼目睹了這神奇的變化，都虔誠地合起手掌，以真誠之心頂禮膜拜。見到等正覺（Samyak-saṃbuddha）的莊嚴法相，以及聲聞眾（Śrāvaka）的威儀；回到家中后，仍以供佛為最重要的事，心中常常思念著：能夠獲得如此殊勝的善果，見到佛陀，心中充滿喜悅。我因為供奉佛傘，在這無上的福田（puṇyakṣetra）中種下善根；由於這個善根的緣故，生生世世都常有七寶莊嚴。後來在臨終之時，往生到三十三天（Trāyastriṃśa）；成為天王，受到諸天眾的敬重。又轉生到人間，名為自力王；非常富有，且勤奮勇敢，其他的國王都侍奉於他。由於過去所造的善業，在輪迴流轉的各個地方；善根不會斷絕，又能繼續種下各種美好的因緣。在那殊勝的福田，以清凈之心供奉佛傘；因為這個善業的緣故，不會墮落到惡道。這是我最後的輪迴之身，出生在人間；虔誠地侍奉調御丈夫（puruṣadamyasārathi），無上等正覺（anuttarā-samyak-saṃbodhi）。在釋迦牟尼佛（Śākyamuni）的教法中，得以出家；證得了阿羅漢果（Arhat），到達寂滅清涼的境界。魔王變化成山一般的身軀，高有一由旬（yojana）之多；顯現出極其恐怖的形象，如同空中的烏雲。呵斥道：『你是什麼東西，竟敢在此惱亂？』我觀察到他是魔王，故意前來逼迫惱亂。回答說：『魔波旬（Māra Pāpīyas），你可以隨意顯現身形；頭可以像須彌山（Sumeru）一樣大，儘管來吧！』

【English Translation】 English version: He held a white and exquisite umbrella, as bright as a pure shell. He quickly approached, holding the umbrella with both hands, respectfully requesting permission to offer the umbrella to the Buddha; Having received permission, he brought the umbrella to where the Buddha was and stood holding the umbrella with a sincere heart. The umbrella rose from his hands and floated automatically above the Buddha's head; When the Great Master walked, the umbrella moved with him, and when the Great Master stayed, the umbrella remained still; The umbrella did not leave the tamed and tranquil body, naturally suspended in the air. I and the multitude present witnessed this miraculous transformation, All reverently folded their palms and prostrated with sincere hearts. Having seen the majestic countenance of the Samyak-saṃbuddha (Perfectly Enlightened One), and the dignified manner of the Śrāvakas (Disciples); After returning home, he still regarded offering to the Buddha as the most important thing, and his mind was always filled with thoughts of it: Being able to obtain such excellent good fruit, seeing the Buddha, his heart was filled with joy. Because I offered the Buddha an umbrella, I planted good roots in this supreme field of merit (puṇyakṣetra); Due to this good root, I am always adorned with the seven treasures in life after life. Later, at the time of death, I was reborn in the Trāyastriṃśa Heaven (Thirty-three Heavens); Becoming the king of the heavens, respected by all the devas. And reborn in the human realm, named Svala-bala-rāja (King of Self-Strength); Very wealthy, diligent, and brave, other kings served him. Due to the good deeds done in the past, in every place of reincarnation; The roots of goodness will not be cut off, and various wonderful causes will continue to be planted. In that supreme field of merit, offering the Buddha an umbrella with a pure heart; Because of this good karma, one will not fall into the evil realms. This is my last body of reincarnation, born in the human realm; Reverently serving the Puruṣadamyasārathi (Tamer of Men), the Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment). In the teachings of Śākyamuni (Sage of the Shakyas), I was able to renounce the world; Attaining the Arhatship (Arhat), reaching the state of Nirvana (Nirvana). The demon king transformed into a mountain-like body, more than one yojana (unit of distance) high; Appearing in an extremely terrifying form, like black clouds in the sky. Scolding: 'What are you, daring to disturb me here?' I observed that he was the demon king, deliberately coming to oppress and disturb me. Answering: 'Māra Pāpīyas (Evil One), you can manifest your form at will; Your head can be as big as Mount Sumeru (Mount Meru), come on!'

我處。』　已證阿羅漢，　　具三明聲聞；　佛所示誨法，　　得為安樂住。　受他一揣食，　　在定於七日；　悟解脫意樂，　　是我所修習。　大德我思念，　　先世作善業；　多受其果報，　　可樂甚精妙。　此奎宿苾芻，　　對大僧伽眾，　于無熱惱池，　　說斯先業報。」

爾時諸耆宿苾芻各各自說先世業已，白世尊言：「我等已說先世業報，唯愿世尊開演先業。大德世尊！先作何業？成正覺后，山石摧下轥傷足指。」佛告諸苾芻：「如來往昔生在異類，自作斯業，必須自受。增長熟時，緣變現前，如影隨形，必定感報，無餘代受。汝諸苾芻！若人所作善惡之業，不于外界地水火風，令其受報，皆于自身蘊界處中而招異熟。」即說頌曰：

「假令經百劫，　　所作業不亡；　因緣會遇時，　　果報還自受。」

又告諸苾芻：「乃往古昔，于聚落中有一長者，娶妻未久遂誕一男，年漸長大，母便命過。其父長者娶後母來，不久有娠，復生一子。后與長兒，納娶妻房，多生兒女。後於異時，後母身死，弟投兄處，㛐問夫言曰：『此是誰兒？』報曰：『是弟。』妻言：『聖子！當與其弟，家財分不？』夫曰：『當合停分。』妻曰：『聖子！彼是一身，我等多人，云何停分？』夫

【現代漢語翻譯】現代漢語譯本：『我處。』已證阿羅漢（Arhat，已證悟的聖人），具三明聲聞（具有三種智慧的聲聞弟子）；佛所示誨法，得為安樂住。受他一揣食，在定於七日；悟解脫意樂，是我所修習。大德我思念，先世作善業；多受其果報，可樂甚精妙。此奎宿苾芻（Kujasubhikkhu，奎宿比丘），對大僧伽眾（Mahasangha，大僧團），于無熱惱池（Anavatapta，阿那婆達多池），說斯先業報。」爾時諸耆宿苾芻（Bhikkhu，比丘）各各自說先世業已，白世尊言：『我等已說先世業報，唯愿世尊開演先業。大德世尊！先作何業？成正覺后，山石摧下轥傷足指。』佛告諸苾芻：『如來往昔生在異類，自作斯業，必須自受。增長熟時，緣變現前，如影隨形，必定感報，無餘代受。汝諸苾芻！若人所作善惡之業，不于外界地水火風，令其受報，皆于自身蘊界處中而招異熟。』即說頌曰：『假令經百劫，所作業不亡；因緣會遇時，果報還自受。』又告諸苾芻：『乃往古昔，于聚落中有一長者，娶妻未久遂誕一男，年漸長大，母便命過。其父長者娶後母來，不久有娠，復生一子。后與長兒，納娶妻房，多生兒女。後於異時，後母身死，弟投兄處，㛐問夫言曰：『此是誰兒？』報曰：『是弟。』妻言：『聖子！當與其弟，家財分不？』夫曰：『當合停分。』妻曰：『聖子！彼是一身，我等多人，云何停分？』夫

【English Translation】 English version: 'My place.' Already attained Arhat (Arhat, an enlightened saint), possessing the three kinds of knowledge Sravaka (Sravaka, a disciple who listens to the teachings); The Dharma taught by the Buddha, attaining peaceful dwelling. Receiving a handful of food from others, remaining in Samadhi (meditative state) for seven days; Realizing the joy of liberation, this is what I have cultivated. Greatly virtuous one, I contemplate, in past lives I performed good deeds; Receiving much of its karmic reward, delightful and exceedingly wonderful. This Kujasubhikkhu (Kujasubhikkhu, Bhikkhu of Kujasubha), to the great Sangha (Mahasangha, the great monastic community), At Anavatapta (Anavatapta, Lake Anavatapta), spoke of this past karmic retribution.』 At that time, the elder Bhikkhus (Bhikkhu, monks) each spoke of their past karmic deeds, and said to the World-Honored One: 『We have already spoken of our past karmic retributions, we only wish that the World-Honored One would expound on past karma. Greatly virtuous World-Honored One! What karma did you perform in the past? After attaining perfect enlightenment, a mountain rock crumbled and injured your toe.』 The Buddha told the Bhikkhus: 『The Tathagata (Tathagata, the thus-gone one) in past lives was born in a different form, and having created this karma, must receive it himself. When it grows and ripens, the conditions manifest, like a shadow following the form, the karmic retribution will surely be felt, and no one can receive it in his place. You Bhikkhus! If a person performs good or evil deeds, they will not cause the external earth, water, fire, or wind to receive the retribution, but all will be reaped within one's own aggregates, realms, and bases.』 Then he spoke the verse: 『Even if hundreds of kalpas (aeons) pass, The karma created will not perish; When the causes and conditions meet, The karmic retribution will still be received by oneself.』 Again, he told the Bhikkhus: 『In the ancient past, in a village there was a wealthy man, who married a wife and soon had a son. As the son grew older, his mother passed away. The wealthy father married a stepmother, who soon became pregnant and gave birth to another son. Later, he arranged for his elder son to marry, and they had many children. Later, at a different time, the stepmother died, and the younger brother went to his elder brother's place, and the wife asked her husband, saying: 『Whose child is this?』 He replied: 『It is my younger brother.』 The wife said: 『Noble son! Should you divide the family wealth with your younger brother?』 The husband said: 『We should divide it equally.』 The wife said: 『Noble son! He is only one person, and we are many, how can we divide it equally?』 The husband

曰：『賢首！世法如是。』妻言：『聖子！可宜殺卻。』夫曰：『賢首！豈容為財殺害親弟？』妻複頻言：『染欲心者，無惡不造。』夫詣一邊，作如是念：『若於村落而殺害之，人眾咸知；可將闌若無人之處。』即命弟曰：『汝持器皿，可共往于闌若採花。』白言：『如教。』遂即共詣至一山坂，推弟墮坎，以石打殺。汝等苾芻，于意云何？乃往昔時長者太子而殺弟者，豈異人乎？我今即是。由於往昔為財利故，將別母弟，于闌若處推墮山坎，以石打殺。由斯業報，于多年歲，于多百歲，于多千歲、多百千歲，墮于地獄，受諸楚苦。殘業力故，成正覺后，山石摧下，傷我足指。」

時諸苾芻復白佛言：「大德世尊！先作何業？成正覺后，紫橿木槍，刺佛足傷。」佛告諸苾芻：「如來往昔自作斯業，今還自受。」廣說乃至頌曰：

「假令經百劫，　　所作業不亡；　因緣會遇時，　　果報還自受。」

復告諸苾芻：「乃往古昔，有一大城，於此城中有二商主，善能興易。縛持舶已，為求寶故入于海際，因順風力至其寶洲。一籌量載寶，一不籌量貪心滿舶。后入海內，不籌量者其舶欲沒，告伴商主言：『愿仁救濟，容我上舶。』其人斟酌，隨力量寶安於舶內，牽取其手令使在舶。其溺舶者作如是念：『

【現代漢語翻譯】現代漢語譯本：他說：『賢首啊！世間的規矩就是這樣。』妻子說：『聖子啊！應該把他殺掉。』丈夫說：『賢首啊！怎麼能爲了錢財殺害親弟弟呢？』妻子又多次說：『被貪慾之心矇蔽的人，什麼壞事做不出來。』丈夫走到一邊，這樣想：『如果在村子裡殺了他，大家都知道了；應該把他帶到荒無人煙的地方。』於是命令弟弟說：『你拿著器皿，我們可以一起去荒野採花。』弟弟回答說：『遵命。』於是就一起走到一個山坡，把弟弟推下坑裡，用石頭打死了他。你們這些比丘，你們覺得怎麼樣？那個過去的長者太子殺弟弟的人，難道是別人嗎？就是現在的我啊。由於過去爲了錢財的緣故，把同父異母的弟弟，在荒野的地方推下山坑，用石頭打死了。由於這個業報，在多年、多百歲、多千歲、多百千歲的時間裡，墮入地獄，遭受各種痛苦。殘餘的業力，導致我成正覺后，被山石砸下，傷了我的腳趾。』

當時，各位比丘又問佛說：『大德世尊！您先前做了什麼業？成正覺后，被紫橿木的槍刺傷了腳。』佛告訴各位比丘：『如來過去自己做了這樣的業，現在還是自己承受。』廣泛地說，乃至用偈頌說：

『即使經過百千劫，所造的業也不會消失；因緣聚會的時候，果報還是要自己承受。』

佛又告訴各位比丘：『在很久很久以前，有一座大城，在這座城裡有兩個商人，很擅長做買賣。他們把船綁好后，爲了尋找寶物進入海中，憑藉順風到達了寶洲。一個商人有計劃地裝載寶物，一個商人沒有計劃，貪心地把船裝滿。後來進入海中，那個沒有計劃的商人的船快要沉沒了，他告訴同伴商人說：『希望您能救濟我，讓我上您的船。』那個人考慮了一下，根據自己的能力把寶物安放在船內，拉著他的手讓他上了船。那個船要沉沒的人這樣想：『

【English Translation】 English version: He said, 'Worthy one! The ways of the world are like this.' The wife said, 'Holy son! It would be appropriate to kill him.' The husband said, 'Worthy one! How can I kill my own brother for the sake of wealth?' The wife repeatedly said, 'Those whose minds are stained with desire will commit any evil deed.' The husband went to one side and thought, 'If I kill him in the village, everyone will know; I should take him to a deserted place.' Then he ordered his brother, 'Take the utensils, we can go to the wilderness to pick flowers together.' The brother replied, 'As you command.' So they went together to a mountain slope, pushed the brother into a pit, and killed him with stones. What do you monks think? Was the prince of the elder who killed his brother in the past someone else? It is I now. Because in the past, for the sake of wealth, I pushed my half-brother into a mountain pit in the wilderness and killed him with stones. Due to this karmic retribution, for many years, many hundreds of years, many thousands of years, many hundreds of thousands of years, I fell into hell and suffered all kinds of torments. Due to the remaining karmic force, after I attained perfect enlightenment, mountain stones fell and injured my toes.'

At that time, the monks again said to the Buddha, 'Great Virtuous World Honored One! What karma did you create in the past? After attaining perfect enlightenment, a spear of purple sandalwood wood pierced your foot and caused injury.' The Buddha told the monks, 'The Tathagata created such karma in the past, and now he receives it himself.' He spoke extensively, even to the point of saying in a verse:

'Even if hundreds of kalpas pass, the karma created will not disappear; when the conditions meet, the karmic retribution will still be received by oneself.'

The Buddha again told the monks, 'In the ancient past, there was a large city. In this city, there were two merchants who were skilled in trading. After securing their ships, they entered the sea to seek treasures, and by the force of favorable winds, they reached the treasure island. One merchant loaded treasures with a plan, while the other merchant loaded the ship greedily without a plan. Later, when they entered the sea, the ship of the merchant who had no plan was about to sink. He told his companion merchant, 'I hope you can help me and let me onto your ship.' That person considered it and, according to his ability, placed the treasures safely inside the ship and pulled his hand to let him onto the ship. The person whose ship was sinking thought, '

我與共彼同至寶洲，我所採者舶沒皆失，豈容其人將寶歸家？穿舶為孔，令寶散失。』作是念已，竊在一邊持杖穿舶。商主遂見，告言：『仁者！勿為是事，非但財寶散失，我等俱亡。』彼內懷嫉，妒心熾盛，竟不納諫，同前欲穿。其伴商主，見不從諫，即持利槍刺之令死。汝等苾芻，于意云何？往昔之時刺殺他者，豈異人乎？我今即是。由斯業故，經于多歲、百歲、千歲中，墮地獄中，受諸楚毒。殘業報故，成正覺后，紫橿木槍，刺我足傷。」

爾時諸苾芻，復白佛言：「大德世尊！先作何業？成正覺后，入沙羅聚落，乞食不獲，空缽而還。」佛言：「汝諸苾芻！如來往昔自作斯業，廣說如前，乃至說頌『果報還自受。』」

復告諸苾芻：「乃往古昔，波羅痆斯大城之中有一摩納婆。佛不在世，即有獨覺，哀愍貧窮，住閑靜處，世間唯有此一福田。於時有一獨覺名曰樂寂，出現世間，在波羅痆斯施鹿林中仙人墮處，晨朝著衣持缽，入城乞食。於時摩納婆亦于城中長者家乞，空無所獲。其時樂寂獨覺亦來入此長者家乞，其摩納婆唸曰：『可少伺察，觀彼出家有何所獲？』即隨後入，屏立門側。時長者妻，見其獨覺身心端寂，情生凈信，即持種種精妙飲食滿缽持行，奉施獨覺。受此食已而欲出門，其摩納婆

{ "translations": [ "現代漢語譯本：我和他一起去寶洲，我採到的寶物因為船沉沒都丟失了，怎麼能容許他把寶物帶回家呢？不如在船上鑿孔，讓寶物散失。』這樣想后，就偷偷地在一旁拿著杖子鑿船。商主看見了，告訴他說：『仁者！不要做這種事，不僅財寶會散失，我們都會喪命。』那人內心懷著嫉妒，妒火中燒，竟然不聽勸告，仍然想要鑿船。他的同伴商主，見他不聽勸告，就用鋒利的槍刺死了他。你們這些比丘，你們認為怎麼樣？過去刺殺他人的那個人，難道是別人嗎？就是我今生。因為這個業，經過多年、百年、千年，墮入地獄中，遭受各種痛苦。殘餘的業報，使我在成正覺后，被紫橿木槍刺傷了腳。」, "", "當時，各位比丘又問佛說：『大德世尊！您先前造了什麼業？以至於成正覺后，進入沙羅聚落乞食，卻一無所獲，空缽而回。』佛說：『你們這些比丘！如來我過去自己造了這樣的業，詳細情況如前所說，乃至說到頌詞『果報還自受。』", "", "佛又告訴各位比丘：『從前很久以前，在波羅奈斯大城中，有一個摩納婆（婆羅門教的青年）。當時佛不在世，只有獨覺（無需依靠他人教導，自己覺悟的人）出現，他們哀憐貧窮的人，住在清靜的地方，是世間唯一的福田。當時有一位獨覺名叫樂寂（享受寂靜），出現在世間，在波羅奈斯施鹿林（位於波羅奈斯附近的一個森林）中的仙人墮落之處，每天早晨穿好衣服，拿著缽，進入城中乞食。當時，那個摩納婆也在城中一位長者（富人）家乞食，卻一無所獲。這時，樂寂獨覺也來到這位長者家乞食，那個摩納婆心想：『可以稍微觀察一下，看看這位出家人能得到什麼？』就跟在他後面進入長者家，悄悄地站在門邊。當時，長者的妻子，看到這位獨覺身心端正寂靜，心中生起清凈的信心，就拿著各種精美的飲食，裝滿缽，親自奉獻給獨覺。獨覺接受了食物，正要出門，那個摩納婆" ], "english_translations": [ "English version: 'I went with him to the Treasure Island, and the treasures I collected were all lost when the ship sank. How can I allow him to take his treasures home? I will make holes in the ship to scatter the treasures.' With this thought, he secretly went to the side and used a staff to pierce holes in the ship. The merchant saw this and said, 'Benevolent one! Do not do this, for not only will the treasures be lost, but we will all perish.' He, harboring jealousy and with his heart ablaze with envy, refused to listen to the advice and continued to try to pierce the ship. His fellow merchant, seeing that he would not heed the advice, took a sharp spear and stabbed him to death. What do you think, Bhikshus? Was the one who killed him in the past someone else? It was I myself in that life. Because of this karma, for many years, hundreds of years, thousands of years, I fell into hell and suffered all kinds of torments. Due to the remaining karmic retribution, after attaining perfect enlightenment, I was wounded in the foot by a purple sandalwood spear.", "", "At that time, the Bhikshus again said to the Buddha, 'Great Virtuous World Honored One! What karma did you commit in the past that, after attaining perfect enlightenment, when you entered the Shala (Sal tree) village to beg for food, you obtained nothing and returned with an empty bowl?' The Buddha said, 'You Bhikshus! The Tathagata (another name for Buddha) himself committed such karma in the past. The details are as described before, even to the point of saying the verse, 'The consequences of karma are borne by oneself.'", "", "The Buddha further told the Bhikshus, 'In the ancient past, in the great city of Varanasi (ancient city in India), there was a Manava (a young Brahmin). At that time, the Buddha was not in the world, but there were Pratyekabuddhas (one who attains enlightenment on their own without a teacher), who had compassion for the poor and lived in quiet places, being the only fields of merit in the world. At that time, there was a Pratyekabuddha named Loka-shanti (Enjoying Solitude), who appeared in the world and stayed in the Deer Park (a park near Varanasi) of Varanasi, where the sages had fallen. Every morning, he would put on his robes, carry his bowl, and enter the city to beg for food. At that time, the Manava was also begging for food in the house of a wealthy elder (rich man) in the city, but he obtained nothing. At that time, the Pratyekabuddha Loka-shanti also came to this elder's house to beg for food. The Manava thought, 'I can observe a little to see what this renunciate obtains.' He followed him into the elder's house and stood quietly by the door. At that time, the elder's wife, seeing that the Pratyekabuddha was upright and serene in body and mind, developed pure faith in her heart, and took various exquisite foods, filled the bowl, and personally offered it to the Pratyekabuddha. After receiving the food, as he was about to leave, the Manava" ] }

報言：『出家者，我欲樂觀仁所得食。』然而獨覺，常法如是。若不觀察，不知前意。即以缽食，令其觀見。由彼懷嫉，起憎妒心，以手打缽。缽便落地，飲食傾棄，復以腳踏。獨覺問曰：『賢首！何意散壞此食？仁若須之，我當奉與。』其摩納婆復出種種粗惡言詞，而住一邊。時此大人而不得食，以自調順，詣鹿林中。汝等苾芻，于意云何？往古昔時摩納婆者，豈異人乎？我今即是。我因懷嫉妒之心，令其獨覺不得飲食。由斯業報，經于多歲、百歲、千歲、百千歲中，常生地獄，受諸楚苦。殘業報力，雖成正覺，后入娑羅村乞食，空缽而還。」

時諸苾芻復白佛言：「大德世尊！先作何業？淫女媚容，外道梵志之所教誨，來謗世尊。」佛言：「諸苾芻！如來往昔自作斯業，廣說乃至頌曰：『果報還自受。』」

復告諸苾芻：「乃往古昔，人壽八萬歲時，有佛世尊，號毗缽尸如來、應、正等覺，出現於世。其佛有二弟：一名皤私瑟吒、二名跋羅陀皤阇。其皤私瑟吒，于佛教誨專勤修習而不放逸，證阿羅漢果。其跋羅陀皤阇，受持三藏，諷誦通利，為大法師。後於異時，有一長者，於法師處深生凈信，為其法師建一住處，所須資具悉皆嚴備。時法師啟請皤私瑟吒羅漢，愿來同住。彼聞即至。長者見其身心寂

【現代漢語翻譯】現代漢語譯本：他說：『出家之人，我想看看你是否能得到食物。』然而獨覺（Pratyekabuddha，不依師友教導，獨自悟道的修行者），通常都是這樣的。如果不仔細觀察，就無法知道他之前的想法。於是（獨覺）拿著缽中的食物，讓他看見。由於那人懷有嫉妒之心，生起憎恨妒忌，便用手打翻了缽。缽掉在地上，食物傾倒出來，又用腳去踩。獨覺問道：『賢首（尊稱），你為何要毀壞這些食物？如果你需要，我可以給你。』那摩納婆（Manava，婆羅門教的青年）又說出各種粗暴惡劣的言語，然後站在一邊。當時這位大人（指獨覺）沒有得到食物，便自我調伏，前往鹿林中。你們這些比丘（Bhikkhu，佛教出家男眾），你們認為如何？過去很久以前的那位摩納婆，難道是別人嗎？他就是現在的我（指佛陀）。我因為懷有嫉妒之心，使那位獨覺沒有得到飲食。由於這個業報，經過多年、百年、千年、百千年，常常墮入地獄，遭受各種痛苦。殘餘的業報之力，即使成了正覺（Sammyak-sambuddha，完全覺悟者），後來到娑羅村乞食，也是空缽而回。』

當時各位比丘又對佛說：『大德世尊（Bhagavan，佛的尊稱）！您過去造了什麼業？媚容（名字），受到外道梵志（Brahmin，婆羅門）的教唆，前來誹謗世尊。』佛說：『各位比丘！如來（Tathagata，佛的自稱）往昔自己造了這樣的業，（內容）廣泛如（下文的）頌文所說：『果報最終還是自己承受。』

佛又告訴各位比丘：『過去很久以前，人們壽命有八萬歲的時候，有佛世尊，名為毗缽尸如來（Vipasyin-Tathagata）、應（Arhat，阿羅漢）、正等覺（Sammyak-sambuddha），出現在世間。那位佛有兩位弟弟：一位名叫皤私瑟吒（Vasistha），一位名叫跋羅陀皤阇（Bharadvaja）。那位皤私瑟吒，在佛教誨中專心勤奮地修習而不放逸，證得了阿羅漢果。那位跋羅陀皤阇，受持三藏（Tripitaka，佛教經典的總稱），諷誦通利，是一位大法師。後來在某個時候，有一位長者（富人），對法師生起深深的凈信，為法師建造了一處住所，所需的資具都準備齊全。當時法師啟請皤私瑟吒阿羅漢，希望他能一同居住。他聽聞后就來了。長者見到他身心寂靜

【English Translation】 English version: He said: 'Ascetic, I want to see if you can get food.' However, a Pratyekabuddha (one who attains enlightenment independently without a teacher), is usually like this. If one does not observe carefully, one cannot know his previous intention. Then (the Pratyekabuddha) held the food in his bowl, letting him see it. Because that person harbored jealousy, and arose hatred and envy, he struck the bowl with his hand. The bowl fell to the ground, the food was spilled, and he trampled it with his foot. The Pratyekabuddha asked: 'Good sir, why do you destroy this food? If you need it, I will give it to you.' That Manava (a Brahmin youth) then uttered various rude and evil words, and stood aside. At that time, this great man (referring to the Pratyekabuddha) did not get food, so he subdued himself and went to the Deer Park. What do you think, Bhikkhus (Buddhist monks)? Was that Manava of the distant past someone else? He is none other than I (referring to the Buddha) now. Because I harbored jealousy, I caused that Pratyekabuddha to not get food. Due to this karmic retribution, for many years, hundreds of years, thousands of years, hundreds of thousands of years, I constantly fell into hell, suffering all kinds of pain. Due to the remaining power of that karma, even after becoming a Fully Enlightened One (Sammyak-sambuddha), later when I went to Sarana village to beg for food, I returned with an empty bowl.'

At that time, the Bhikkhus said to the Buddha: 'Great Virtuous World Honored One (Bhagavan, an epithet of the Buddha)! What karma did you create in the past? Merong (name), incited by the heretical Brahmins (Brahmin), came to slander the World Honored One.' The Buddha said: 'Bhikkhus! The Tathagata (the Buddha's self-designation) created such karma himself in the past, as extensively stated in the verse: 'The consequences of actions are ultimately borne by oneself.'

The Buddha further told the Bhikkhus: 'In the distant past, when people lived for eighty thousand years, there was a Buddha, named Vipasyin-Tathagata (Vipasyin-Tathagata), Arhat (Arhat), Samyak-sambuddha (Sammyak-sambuddha), who appeared in the world. That Buddha had two younger brothers: one named Vasistha (Vasistha), and the other named Bharadvaja (Bharadvaja). That Vasistha diligently practiced the Buddha's teachings without negligence, and attained the fruit of Arhat. That Bharadvaja upheld the Tripitaka (the three baskets of Buddhist scriptures), recited them fluently, and was a great Dharma master. Later, at some point, a wealthy man developed deep pure faith in the Dharma master, and built a dwelling for the Dharma master, providing all the necessary supplies. At that time, the Dharma master invited Vasistha Arhat, hoping that he would live together. Upon hearing this, he came. The wealthy man saw that his body and mind were serene.

然儀容挺特，倍加凈信，嚴辦種種香美飲食而以供養，持上妙衣用為奉施。弟生嫉妒，作如是念：『我與長者久為門師，往還來去，未曾施我如是上衣，暫見我兄敬心奉服。』作是念已，即于兄處求其長短。兄覺弟心有異，繫念觀察知弟嫉妒，即將上衣而與其弟。雖得其衣，亦于兄處更求瑕隙。後於異時，長者使女于寺中為女工作，法師告曰：『賢首！汝能為我作不？』女曰：『聖者！欲何所遣？』法師報曰：『可著此衣歸家作業。長者若問：「從誰得衣？」報言：「聖者！皤私瑟吒。」復若問言：「因何事與？」答言：「男子之意，緣女人與。」』女著衣歸，家人問答一一同前。長者聞已，于羅漢處生不凈心。大人之法，深慮輕慢，因從此去。汝等苾芻！于意云何？往昔法師者，豈異人乎？我身是也。由懷憎嫉出言輕謗，由斯業故，經于多歲、百歲、千歲、多百千歲生地獄中，受諸楚苦。殘業力故，成正覺后，外道梵志，令淫女媚容謗讟於我。」

時諸苾芻復白言：「大德世尊！先作何業？成正覺后，被嘴端摩納婆女誹謗世尊。」佛告諸苾芻：「如來往昔自作斯業，廣說如前。乃往古昔波羅痆斯大都城中有一婆羅門，學該明典，五百童兒從彼受教。其波羅痆斯側近人眾，咸皆尊重，恭敬供養，猶如真阿羅漢。

【現代漢語翻譯】然而（我的）儀容挺拔特出，更加顯得清凈虔誠，精心準備各種香美的飲食來供養（僧人），拿著上好的衣服用來奉獻佈施。弟弟心生嫉妒，這樣想道：『我與長者（指供養人）交往很久，作為他的門徒，往來頻繁，他都不曾施捨給我這樣上等的衣服，（而我的）哥哥只是暫時被他看到（就得到了）敬重和奉獻。』這樣想了之後，就向哥哥打聽那件衣服的長短尺寸。哥哥察覺到弟弟的心思有異樣，留心觀察，知道弟弟是嫉妒自己，就將那件上好的衣服給了弟弟。雖然得到了那件衣服，（弟弟）還是在哥哥那裡尋找（哥哥的）缺點和過失。後來在另一天，長者派遣婢女到寺廟中為（自己的）女兒做工，法師告訴（婢女）說：『賢首（對婢女的稱呼）！你能為我做件事嗎？』婢女說：『聖者！您想讓我做什麼？』法師告訴她說：『你可以穿著這件衣服回家做工。長者如果問：「從誰那裡得到的衣服？」你就回答說：「聖者！皤私瑟吒（Pusyatha，人名）。」如果又問：「因為什麼事給你的？」你就回答說：「是男人的意思，因為女人給我的。」』婢女穿著衣服回家，家人問答都和之前（法師所教的）一樣。長者聽了之後，對羅漢（Arhat）生起了不清凈的心念。大人的做法，（是）深深地考慮到（自己）可能會輕慢（聖者），因此從此離開了。你們這些比丘（Bhiksu）！你們怎麼想？過去的法師，難道是別人嗎？就是我（釋迦牟尼）自己啊。由於懷著憎恨和嫉妒，說出輕慢誹謗的話，因為這個業（Karma）的緣故，經過很多年、幾百年、幾千年、很多百千年，（我）在地獄中，遭受各種痛苦。殘餘的業力（Karma）的緣故，（我）成正覺（Sammasambuddha）后，外道梵志（Brahmin），讓美女媚容誹謗詆譭我。

當時各位比丘（Bhiksu）又稟告說：『大德世尊！您先前做了什麼業（Karma）？成正覺（Sammasambuddha）后，被嘴端摩納婆（Cunda-manavika）的女兒誹謗世尊。』佛告訴各位比丘（Bhiksu）說：『如來（Tathagata）往昔自己做了這樣的業（Karma），（我）詳細地像之前說的那樣說。在很久以前，波羅痆斯（Varanasi）大都城中有一位婆羅門（Brahmin），學識淵博，精通各種典籍，五百個童子跟從他學習。那波羅痆斯（Varanasi）附近的人們，都尊重他，恭敬供養他，就像對待真正的阿羅漢（Arhat）一樣。

【English Translation】 English version: However, (my) appearance was outstanding and particularly pure and faithful. (I) meticulously prepared various fragrant and delicious foods to offer, and used the finest clothes for donation. My younger brother became jealous, thinking: 'I have been a disciple of the elder (referring to the donor) for a long time, frequently visiting, yet he has never given me such fine clothes. My brother was only seen briefly and received such respect and offerings.' After thinking this, he inquired about the length and size of the clothes from his brother. The brother noticed the difference in his younger brother's mind, carefully observed, and realized his jealousy. He then gave the fine clothes to his younger brother. Although he obtained the clothes, (the younger brother) still sought faults and shortcomings in his brother. Later, on another day, the elder sent a maidservant to the temple to work for his daughter. The Dharma master told (the maidservant): 'Virtuous one (addressing the maidservant)! Can you do something for me?' The maidservant said: 'Venerable one! What do you want me to do?' The Dharma master told her: 'You can wear these clothes home to work. If the elder asks: "From whom did you get the clothes?" Report that: "The venerable Pusyatha (Pusyatha, a name)." If he asks again: "Why did he give them to you?" Answer: "It was the man's intention, given because of a woman."' The maidservant wore the clothes home, and the family's questions and answers were exactly as (the Dharma master had instructed). After hearing this, the elder developed impure thoughts towards the Arhat (Arhat). The way of great people is to deeply consider the possibility of disrespect, and therefore he departed from there. What do you monks (Bhiksu) think? Was the Dharma master of the past someone else? It was I (Sakyamuni) myself. Due to harboring hatred and jealousy, speaking lightly and slanderously, because of this Karma (Karma), for many years, hundreds of years, thousands of years, many hundreds of thousands of years, (I was) in hell, enduring various sufferings. Due to the remaining force of Karma (Karma), after attaining perfect enlightenment (Sammasambuddha), the heretical Brahmins (Brahmin) caused the beautiful woman, Mararopika, to slander and defame me.

At that time, the monks (Bhiksu) again reported: 'Great Virtuous World Honored One! What Karma (Karma) did you commit previously? After attaining perfect enlightenment (Sammasambuddha), you were slandered by the daughter of Cunda-manavika.' The Buddha told the monks (Bhiksu): 'The Tathagata (Tathagata) himself committed such Karma (Karma) in the past. I will explain it in detail as I said before. In the ancient city of Varanasi (Varanasi), there was a Brahmin (Brahmin) who was learned and proficient in various scriptures, and five hundred children followed him to study. The people near Varanasi (Varanasi) all respected him, reverently made offerings to him, just like they would to a true Arhat (Arhat).

時有五通仙，遊行人間，至波羅痆斯。城內人民，見彼仙人身心寂然容顏調順，皆生凈信。所與福業，咸詣仙處，恭敬供養。其婆羅門，無人敬仰，利養寡薄，于仙人處心懷嫉妒，作惡思念，告諸學童：『而此仙人深懷貪慾。』諸學童兒各各亦言：『誠如師說，仙實懷欲。』而此諸童所去之處，咸告諸親及余長者婆羅門等：『而彼仙人深懷貪慾。』人眾聞已，心生異念。賢仙之類，多慮輕慢，舍之而去。汝等苾芻！往昔之時婆羅門者，豈異人乎？我今即是。其五百童兒者，今此五百苾芻是。由我嫉妒于仙人處說貪慾語，由斯業故，經于無量百千歲中，墮在地獄受諸苦惱。殘業報力，成正覺后，與五百苾芻俱，嘴端摩納婆女而來誹謗。」

佛復告諸苾芻：「乃往古昔波羅痆斯大都城中有王名曰梵授，以法治化，人民熾盛豐樂安穩。於此城內有一淫女名曰賢首，炫色濟命。時有丈夫名曰為偶，志懷惡性。其人遂送衣服瓔珞，奉彼淫女，意求交歡。賢首著衣欲詣偶處，出門遂逢別有一人，持五百金錢命言：『賢首！可來同歡。』女作是念：『我今若往，何能獲此五百金錢？交來資儭，不應棄捨，宜可還家共為歡會。』念已，便命使女往告為偶：『愿仁少待，容我梳洗莊嚴身首。』使女往報。持錢其人有多營務，共彼暫

【現代漢語翻譯】現代漢語譯本：當時有五通仙人（具有五種神通的仙人），在人間遊歷，來到了波羅痆斯（古印度城市名）。城裡的人民，看到這位仙人身心寂靜，容貌安詳，都生起了清凈的信心。他們紛紛帶著供養的物品，來到仙人處，恭敬地供養他。那些婆羅門（古印度祭司階層），因為無人敬仰，得到的供養很少，對仙人心懷嫉妒，心生惡念，就告訴那些學童：『這位仙人內心深懷貪慾。』那些學童們也紛紛說：『確實像老師說的那樣，這位仙人確實懷有貪慾。』這些學童們所到之處，都告訴他們的親人和其他的長者、婆羅門等：『那位仙人內心深懷貪慾。』人們聽了之後，心中產生了不同的想法。那些原本尊敬仙人的人，大多開始疑慮和輕慢，紛紛離他而去。你們這些比丘（佛教出家人）！往昔的那個婆羅門，不是別人，就是我今生。那五百個童兒，就是現在的這五百個比丘。因為我嫉妒那位仙人，說了他貪慾的話，因為這個業報的緣故，經歷了無數百千年中，墮落在地獄中遭受各種苦惱。殘餘的業報之力，即使我成正覺（證悟成佛）之後，與五百比丘在一起時，仍然被嘴端摩納婆女（一個誹謗佛陀的女子）前來誹謗。」

佛陀又告訴眾比丘：『在很久以前，波羅痆斯大都城中有一位國王，名叫梵授（國王名），他以正法治理國家，人民生活富足安樂。在這個城裡，有一位，名叫賢首（名），她靠出賣色相為生。當時有一位男子，名叫為偶（男子名），心懷惡念。這個人就送給衣服和瓔珞（裝飾品），奉獻給她，想要與她交歡。賢首穿上衣服，準備去為偶那裡，出門時正好遇到另一個人，拿著五百金錢對她說：『賢首！可以來一起歡樂。』心想：『我現在如果去為偶那裡，怎麼能得到這五百金錢呢？用這些錢來資助自己，不應該放棄，應該回家和他一起歡樂。』想到這裡，就命令使女去告訴為偶：『希望您稍等片刻，容我梳洗打扮一下。』使女就去回報了為偶。而拿著錢的那個人，因為有很多事情要處理，就和**暫時

【English Translation】 English version: At that time, there were five-power immortals (immortals with five supernatural powers) traveling in the human world, and they came to Benares (an ancient Indian city). The people in the city, seeing that the immortal's body and mind were serene and his appearance was peaceful, all developed pure faith. They all brought offerings and came to the immortal's place, respectfully making offerings to him. Those Brahmins (the priestly class in ancient India), because no one respected them and they received few offerings, were jealous of the immortal and harbored evil thoughts. They told the school children: 'This immortal harbors deep greed.' The school children also said: 'Indeed, as the teacher said, the immortal is indeed greedy.' Wherever these school children went, they told their relatives and other elders, Brahmins, etc.: 'That immortal harbors deep greed.' When the people heard this, they had different thoughts in their minds. Those who originally respected the immortal mostly became suspicious and disrespectful, and left him one after another. You Bhikshus (Buddhist monks)! The Brahmin of the past was none other than myself in this life. Those five hundred children are these five hundred Bhikshus now. Because I was jealous of that immortal and spoke of his greed, because of this karma, I fell into hell for countless hundreds of thousands of years and suffered all kinds of torments. The remaining power of karma, even after I attained enlightenment (became a Buddha), when I was with the five hundred Bhikshus, I was still slandered by the woman with the mouth-end Manava (a woman who slandered the Buddha).'

The Buddha further told the Bhikshus: 'In the very distant past, in the great city of Benares, there was a king named Brahmasva (king's name), who ruled the country with righteousness, and the people lived in prosperity and peace. In this city, there was a courtesan named Sreshthi (courtesan's name), who made a living by selling her beauty. At that time, there was a man named Mithuna (man's name), who harbored evil intentions. This man sent clothes and necklaces (ornaments) to the courtesan, offering them to her, wanting to have intercourse with her. Sreshthi put on her clothes and was about to go to Mithuna's place when she happened to meet another person at the door, who said to her with five hundred gold coins: 'Sreshthi! You can come and have fun together.' The courtesan thought: 'If I go to Mithuna's place now, how can I get these five hundred gold coins? It is not right to abandon the money to support myself, I should go home and have fun with him.' Thinking of this, she ordered the maid to tell Mithuna: 'I hope you will wait a moment, allow me to wash and dress myself.' The maid reported to Mithuna. And the person with the money, because he had many things to deal with, temporarily

歡舍之而去。女復作念：『時將稍過，我若往彼，能稱意不？』念已，又告使女曰：『汝可更往詣為偶處報言：「聖子！梳洗已畢，於何芳園而來共戲？」』女往報已，彼便問曰：『或言未嚴，或言已畢。是何言說？』使女來往，情生忿恚，所有私竊具向彼陳：『著仁衣瓔，與別男子共為交歡，所以使我有斯言說。』其人聞已欲情頓息，起殺害心、起忿怒心，作如是報：『可來於某芳園之中。』使女既報，淫女即至，其為偶告曰：『著我衣瓔，共他交會，為用耶？』淫女曰：『聖子！此是我咎，非仁之過。女人之類生多過惡，愿仁容恕。』為偶懷瞋，以毒害心拔刀斬首。時從使女見已，高聲唱叫：『禍哉！殺我大家！殺我大家！』人眾聞聲，咸悉疾來。時有獨覺名曰極樂，在此園林樹下住定。其人恐怖，速將血刀置獨覺前，疾走一邊入人眾內。人眾來觀，見血污刀在獨覺前，咸言：『殺者必是此人。』即共周圍，以瞋恚心各作是言：『咄哉！出家者，仁被法服大仙幢相，作斯惡業。』獨覺告曰：『我何所為？』人眾報曰：『共賢首淫女而相歡合，便以刀殺。』獨覺答曰：『我懷寂靜，豈容作惡。』雖有實陳，皆不信受，以繩反縛，送于王所啟陳上事。王不推尋，便出敕曰：『既為斯過，可宜早殺，赤鬘絞頸。』青衣膾

【現代漢語翻譯】現代漢語譯本歡喜地離開了。那女子又想：『時間快要過去了，我如果去那裡，能如意嗎？』想完，又告訴使女說：『你可以再去之前約會的地方告訴他說：「聖子（對高貴男子的尊稱）！我已經梳洗完畢，在哪裡風景優美的花園一起玩耍呢？」』使女去回覆后，那人便問：『一會兒說還沒打扮好，一會兒說已經完畢。這是什麼意思？』使女來來回回，心中產生怨恨，把所有私下觀察到的事情都告訴了他：『她穿著您的衣服首飾，和別的男子一同尋歡作樂，所以才讓我這樣說。』那人聽了，情慾頓時消失，生起殺害之心、生起憤怒之心，這樣回覆說：『可以到某個花園之中來。』使女回覆后，立刻就到了，她的情郎責問道：『穿著我的衣服首飾，和別人交合，是為什麼？』 她說：『聖子（對高貴男子的尊稱）！這是我的過錯，不是您的錯。女人這種生物天生就有很多過錯，希望您能原諒。』情郎懷著憤怒，用惡毒的心拔刀砍下了她的頭。當時跟隨的使女看見了，高聲喊叫：『遭了！殺了我的主母！殺了我主母！』人們聽到聲音，都迅速趕來。當時有一位獨覺（辟支佛，無需依賴他人教導而獨自悟道的修行者），名叫極樂，在這片園林的樹下安住。那人害怕了，迅速將沾滿血的刀放在獨覺面前，快速跑到人群中。人們趕來觀看，看見沾滿血的刀在獨覺面前，都說：『殺人的一定是這個人。』於是共同圍住他，用憤怒的心各自說道：『可惡！出家人，你穿著法衣，有大仙的莊嚴相貌，竟然做這種惡業。』獨覺說：『我做了什麼？』人們回答說：『你和賢首（死者的名字）**一同尋歡作樂，然後用刀殺了她。』獨覺回答說：『我內心清凈寂靜，怎麼會做惡事。』雖然他說了實話，但人們都不相信，用繩子反綁了他，送到國王那裡稟告了這件事。國王沒有調查，就下令說：『既然犯了這種罪過，應該早點處死，用赤色的繩索絞死。』讓青衣（負責行刑的官吏）將他處以剮刑。

【English Translation】 English version Happily she departed. The woman then thought: 'Time will soon pass, if I go there, will it be as I wish?' Having thought this, she again told the maidservant: 'You may go again to the place of the rendezvous and say: "Holy Son (a respectful term for a noble man)! I have finished dressing, where in what fragrant garden shall we come together to play?"' After the maidservant went to report, he then asked: 'Sometimes she says she is not ready, sometimes she says she is finished. What is the meaning of these words?' The maidservant went back and forth, and resentment arose in her heart. She told him all that she had secretly observed: 'She is wearing your clothes and jewelry, and is enjoying herself with another man, which is why she made me say these words.' When that man heard this, his desire vanished instantly, and a mind of killing arose, a mind of anger arose. He replied thus: 'She can come to a certain garden.' After the maidservant reported this, she arrived immediately, and her lover questioned her: 'Wearing my clothes and jewelry, engaging in intercourse with another, what is the reason for this?' She said: 'Holy Son (a respectful term for a noble man)! This is my fault, not yours. Women are prone to many faults, I hope you can forgive me.' The lover, harboring anger, with a venomous mind drew his sword and cut off her head. At that time, the accompanying maidservant saw this and cried out loudly: 'Woe! He has killed my mistress! He has killed my mistress!' The people heard the sound and all quickly came. At that time, there was a Pratyekabuddha (a solitary enlightened one who attains enlightenment without relying on a teacher), named Jile (Supreme Bliss), dwelling under a tree in this garden. That man was frightened, and quickly placed the blood-stained sword in front of the Pratyekabuddha, and quickly ran to the crowd. The people came to see, and seeing the blood-stained sword in front of the Pratyekabuddha, they all said: 'The killer must be this person.' So they surrounded him together, and with angry minds each said: 'Disgraceful! A renunciant, you wear the Dharma robes, and have the dignified appearance of a great sage, yet you commit such evil deeds.' The Pratyekabuddha said: 'What have I done?' The people replied: 'You and Xianshou (Virtuous Head, the name of the deceased) were enjoying yourselves together, and then you killed her with a sword.' The Pratyekabuddha replied: 'My mind is peaceful and quiet, how could I commit evil deeds?' Although he spoke the truth, they did not believe him, and tied him up with ropes, and sent him to the king to report this matter. The king did not investigate, and issued an edict saying: 'Since he has committed this crime, he should be executed early, strangled with a red rope.' The blue-clad official (the executioner) was ordered to dismember him.

子手執利刀，威仗嚴圍，遍告城中及四衢路：『而此出家，為殺賢女，王敕嚴法。』即將獨覺于彼芳園而欲殺之。為偶見已，作如是念：『苦哉出家！持戒德行無辜枉遭，此是我過；虛令遣他至於死處，事不應為。』作是念已，速詣王所，啟言：『大王！向出家人，無辜枉被，奉敕依法，此是我過，愿王鑑知。具陳上事，望恩容恕。』汝等苾芻！于意云何？往古昔時名為偶者，豈異人乎？我身是也。由斯業故，經百千歲，常在地獄，受諸苦惱。余殘業報，成正覺后，他來傍我。」

時諸苾芻，復白佛言：「大德世尊！先作何業？成正覺后，與四百九十八苾芻，于邊界城而食馬麥；舍利子、大目乾連受天供養。」佛言：「諸苾芻！如來往昔自作斯業，乃至果報還自受。汝等諦聽！乃往古昔人壽八萬歲時，有佛世尊，名毗缽尸如來等正覺，十號具足，出現於世，與八萬苾芻前後圍繞，往親慧王都。於時城中有一婆羅門，教五百童兒婆羅門法，人眾尊重，恭敬供養，事同羅漢、佛及僧伽。至王都已，其婆羅門，無人敬重供給資濟，于佛僧處，深生嫉妒。是時眾多有學無學苾芻，晨朝著衣持缽入城乞食，獲諸精妙上饌香食，滿缽而出。婆羅門見，問言：『咄哉苾芻！云何獲食？我欲觀見。』苾芻懷直，便示其食。彼增嫉

【現代漢語翻譯】現代漢語譯本：劊子手拿著鋒利的刀，憑藉著威嚴的陣勢，在城中和各條道路上宣告：『這個人出家，是爲了殺害賢女，國王下令嚴懲。』即將把獨覺帶到那個花園裡處決。當時偶見此景，心中這樣想：『出家真是苦啊！持戒修行，無辜地遭受冤枉，這是我的過錯；白白地讓他被送到死地，這件事不應該做。』這樣想著，立刻前往國王那裡，稟告說：『大王！那個出家人，無辜地遭受冤枉，我奉您的命令依法行事，這是我的過錯，希望大王明察。』詳細地陳述了事情的經過，希望得到寬恕。你們這些苾芻（bhiksu，比丘）！你們認為怎麼樣？過去世名叫偶的人，難道是別人嗎？就是我的前身啊。因為這個業，經過成百上千歲，常常在地獄裡，遭受各種苦惱。剩餘的業報，在成正覺（samyak-sambuddha，正等覺）之後，別人來誹謗我。」

當時各位苾芻（bhiksu，比丘），又對佛說：『大德世尊！您先前造了什麼業？在成正覺（samyak-sambuddha，正等覺）之後，和四百九十八位苾芻（bhiksu，比丘），在邊界城吃馬麥；而舍利子（Sariputra）和大目乾連（Maha Maudgalyayana）卻受到天人的供養。』佛說：『各位苾芻（bhiksu，比丘）！如來往昔自己造了這個業，乃至果報還要自己承受。你們仔細聽！從前很久以前，人們壽命有八萬歲的時候，有佛世尊，名叫毗缽尸如來（Vipasyin Tathagata）等正覺（samyak-sambuddha，正等覺），十號具足，出現在世上，有八萬位苾芻（bhiksu，比丘）前後圍繞，前往親慧王（King Bandhumat）的都城。當時城中有一位婆羅門（Brahmin），教五百個童子婆羅門（Brahmin）的法，人們尊重他，恭敬供養他，待他如同羅漢（Arhat）、佛和僧伽（Sangha）。到了王都之後，那位婆羅門（Brahmin），沒有人敬重，沒有人供給資助，對於佛和僧團，深深地產生嫉妒。當時很多有學無學的苾芻（bhiksu，比丘），早晨穿好衣服，拿著缽進入城中乞食，得到各種精美的上等食物，裝滿缽出來。婆羅門（Brahmin）看見了，問道：『喂，這些苾芻（bhiksu，比丘）！你們怎麼得到食物的？我想看看。』苾芻（bhiksu，比丘）心地正直，就給他看了食物。他更加嫉妒。

【English Translation】 English version: The executioner, holding a sharp knife and relying on a stern guard, proclaimed throughout the city and at the crossroads: 'This renunciant is to be executed for killing a virtuous woman, as ordered by the king under strict law.' He was about to take the Pratyekabuddha (Pratyekabuddha, Solitary Buddha) to that garden to execute him. Upon seeing this, Ou (Ou, a name) thought to himself: 'How bitter is renunciation! Upholding precepts and virtuous conduct, he is unjustly suffering; this is my fault; to send him to his death in vain is something I should not do.' With this thought, he quickly went to the king and reported: 'Great King! That renunciant is unjustly suffering; I followed your command and acted according to the law, but this is my fault, may the king be aware.' He recounted the entire matter and hoped for forgiveness. Bhikshus (bhiksu, monks)! What do you think? Was the one named Ou (Ou, a name) in the past someone else? It was me. Because of this karma, for hundreds of thousands of years, I was constantly in hell, suffering various torments. The remaining karmic retribution, after attaining perfect enlightenment (samyak-sambuddha, perfect enlightenment), others came to slander me.'

At that time, the Bhikshus (bhiksu, monks) again said to the Buddha: 'Great Virtuous World Honored One! What karma did you create in the past? After attaining perfect enlightenment (samyak-sambuddha, perfect enlightenment), you and four hundred and ninety-eight Bhikshus (bhiksu, monks) ate horse barley in the border city; while Sariputra (Sariputra) and Maha Maudgalyayana (Maha Maudgalyayana) received offerings from the gods.' The Buddha said: 'Bhikshus (bhiksu, monks)! The Tathagata (Tathagata, Thus Come One) created this karma himself in the past, and even the karmic retribution is received by himself. Listen carefully! In the ancient past, when people lived for eighty thousand years, there was a Buddha World Honored One, named Vipasyin Tathagata (Vipasyin Tathagata) Samyak-Sambuddha (samyak-sambuddha, perfect enlightenment), complete with the ten titles, appearing in the world, surrounded by eighty thousand Bhikshus (bhiksu, monks), going to the capital of King Bandhumat (King Bandhumat). At that time, in the city, there was a Brahmin (Brahmin), teaching five hundred Brahmin (Brahmin) children the Brahmin (Brahmin) Dharma, respected by the people, reverently offered to, treated like an Arhat (Arhat), the Buddha, and the Sangha (Sangha). After arriving at the capital, that Brahmin (Brahmin) was not respected, not provided for, and deeply jealous of the Buddha and the Sangha. At that time, many Bhikshus (bhiksu, monks), both with and without learning, put on their robes in the morning, carried their bowls, and entered the city to beg for food, obtaining various exquisite and superior fragrant foods, filling their bowls and coming out. The Brahmin (Brahmin) saw them and asked: 'Hey, Bhikshus (bhiksu, monks)! How did you get food? I want to see.' The Bhikshu (bhiksu, monk), being upright, showed him the food. He became even more jealous.

妒，告諸弟子：『汝等當知！此禿沙門，不應供養如此上饌，應須施與渾粗大麥。』彼諸弟子聞師此語，亦各咸言：『誠如師說，應合食麥。』于其眾中有二摩納婆，情懷敬信，作如是言：『報親教師，勿作是語。此諸沙門，應供天饌，非但人食，何意說言：「應合吃麥。」』汝等苾芻，于意云何？往昔之時婆羅門者，豈異人乎？我身是也。由於彼佛聲聞弟子處懷嫉妒心出粗惡語，經于無量百千歲中，常食粗麥。餘業報故，成正覺后，與此四百九十八苾芻，尚食馬麥。其二摩納婆者，即舍利子、大目連是。」

時諸苾芻復白佛言：「大德世尊！先作何業，六年苦行？」佛告諸苾芻：「如來昔時自作斯業，廣說如前。」乃至頌曰：

「假令經百劫，　　所作業不亡；　因緣會遇時，　　果報還自受。

「汝等諦聽！乃往古昔，于無比聚落有一陶師名曰喜護，廣如《中阿笈摩．王法相應品》中說。汝等苾芻！于意云何？往昔之時無上摩納婆者，豈異人乎？我身是也。由我昔于迦攝波佛處說云：『苦行未證具智。』由斯業力，六年苦行不能證成無上等覺。我若當時于彼佛所而不追悔、愿求當來等正覺者，縱更經三無數大劫修諸善品，猶未成佛。」

時諸苾芻復白佛言：「大德世尊！先作何業？成正覺

【現代漢語翻譯】現代漢語譯本：佛陀因為嫉妒，告訴他的弟子們：『你們要知道！這個光頭的沙門（指佛教出家人），不應該供養這麼好的食物，應該給他粗糙的大麥吃。』那些弟子們聽了老師的話，也都說：『確實像老師說的那樣，應該吃大麥。』在他們之中有兩個年輕人（摩納婆），心懷敬信，這樣說：『尊敬的老師，不要這樣說。這些沙門應該供養天上的食物，不只是人的食物，為什麼說「應該吃大麥」呢？』你們比丘們，你們覺得怎麼樣？過去的那位婆羅門，不是別人，就是我的前身。因為他對佛陀的聲聞弟子懷有嫉妒心，說了粗惡的話，經過無數百千年中，常常吃粗糙的大麥。因為剩餘的業報，即使成了正覺之後，和這四百九十八位比丘，還一起吃馬麥。那兩個年輕人，就是舍利弗（智慧第一的佛陀弟子）和大目犍連（神通第一的佛陀弟子）。』

當時，各位比丘又問佛陀：『偉大的世尊！您過去做了什麼業，要經歷六年的苦行？』佛陀告訴各位比丘：『如來過去自己造作了這樣的業。』（詳細情況如前所述）乃至頌說：

『即使經過百千劫，所造的業也不會消失；因緣聚會的時候，果報還是要自己承受。』

『你們仔細聽！過去很久以前，在無比聚落有一個陶工名叫喜護，詳細情況如《中阿含經·王法相應品》中所說。你們比丘們，你們覺得怎麼樣？過去的那位無上年輕人，不是別人，就是我的前身。因為我過去在迦葉佛（過去七佛之一）那裡說：『苦行沒有證得完全的智慧。』因為這個業力，六年苦行不能證成無上正等正覺。我如果當時在那位佛那裡沒有追悔，並且發願將來證得正等正覺，縱然再經過三個無數大劫修習各種善行，仍然不能成佛。』

當時，各位比丘又問佛陀：『偉大的世尊！您過去做了什麼業，才能成就正覺？』

【English Translation】 English version: Out of jealousy, the Buddha told his disciples: 'You should know! This bald Shramana (referring to a Buddhist monk), should not be offered such fine food; he should be given coarse barley to eat.' Those disciples, hearing their teacher's words, all said: 'Indeed, as the teacher says, he should eat barley.' Among them were two young men (Manava), with respectful faith, who said: 'Respected teacher, do not say such things. These Shramanas should be offered heavenly food, not just human food; why do you say, "He should eat barley"?' What do you think, Bhikshus? That Brahmin of the past, was none other than myself. Because he harbored jealousy towards the Shravaka disciples of that Buddha and spoke harsh words, for countless hundreds of thousands of years, he often ate coarse barley. Due to the remaining karmic retribution, even after attaining perfect enlightenment, he and these four hundred and ninety-eight Bhikshus still ate horse barley together. Those two young men were Shariputra (the foremost in wisdom among the Buddha's disciples) and Maudgalyayana (the foremost in supernatural powers among the Buddha's disciples).'

At that time, the Bhikshus again asked the Buddha: 'Great World Honored One! What karma did you create in the past that you had to undergo six years of ascetic practice?' The Buddha told the Bhikshus: 'The Tathagata created such karma himself in the past.' (The details are as described before.) And then he spoke the verse:

'Even if hundreds of thousands of kalpas pass, the karma created will not disappear; when the conditions meet, the karmic retribution will still be borne by oneself.'

'Listen carefully! In the distant past, in the city of Anupama, there was a potter named Hri-raksha, as described in the Madhyama-agama, Raja-dharma-samyukta. What do you think, Bhikshus? That supreme young man of the past, was none other than myself. Because I said to Kashyapa Buddha (one of the past seven Buddhas): 'Ascetic practice has not attained complete wisdom.' Because of this karmic force, six years of ascetic practice could not achieve unsurpassed perfect enlightenment. If I had not repented at that time before that Buddha and vowed to attain perfect enlightenment in the future, even if I had cultivated various good deeds for three countless great kalpas, I still would not have become a Buddha.'

At that time, the Bhikshus again asked the Buddha: 'Great World Honored One! What karma did you create in the past to achieve perfect enlightenment?'

后，身現痛疾。」佛言：「汝諸苾芻！如來往昔生在異類，自作斯業，廣如上說。汝等苾芻！乃往古昔有一聚落，于聚落中而有醫師。時有長者男，因有患請醫令療。醫與方藥，病即得損，長者將少財賄奉醫。後於異時，長者三度身遭患病，醫亦與差，長者竟無別贈恩報。醫懷忿恚，作如是念：『彼人三度遭極苦患，我與除損，不能酬恩。更若遭疾，當與某藥令彼愚人內情斷絕。』後於異時，長者子復宿疾發動，同前請醫。醫以噁心，與不宜藥，致令病者腸絕段段。汝等苾芻！于意云何？往古昔時善醫師者，豈異人乎？我身即是。由我噁心令長者子服其毒藥，由斯業故，經于無量百千歲中，墮在地獄受諸苦惱。余殘業報，成正覺后，身患背痛。」

時諸苾芻復白佛言：「大德世尊！先作何業？成正覺后，他誅釋種，世尊頭痛。」佛言：「汝諸苾芻！如來往昔自作斯業，還自受報，廣如余說。汝等苾芻！乃往古昔，流惠河邊有五百人，捕魚為業。時大海內忽有二大魚流入彼河，諸人捕獲，共作是議：『若斷魚命肉便臭爛，無人頓易，宜可繩系。有須買者，續截秤賣，庶得精新。』作是議已，以繩繫縛，有人買者，割截續與。當割之時，魚遭大苦，踠轉血流，河水變赤。時有小兒，見河血色，情懷喜笑而為暢適。汝

【現代漢語翻譯】現代漢語譯本：後來，我的身體出現了劇烈的疼痛。』佛說：『你們這些比丘！如來我過去生為異類眾生時，自己造作了這樣的惡業，詳細情況如上面所說。你們這些比丘！很久很久以前，有一個村落，村落里住著一位醫生。當時有一位長者的兒子生病了，請醫生來治療。醫生開了藥方，病情就減輕了。長者就拿了少許財物來感謝醫生。後來，過了些時候，長者三次生病，醫生都給他治好了，但長者始終沒有另外贈送禮物來報答恩情。醫生心懷怨恨，心想：『這個人三次遭受極大的痛苦，我都給他解除了，卻不肯酬謝我的恩情。如果他再得病，我就給他吃某種藥，讓他這個愚蠢的人內臟斷絕。』後來，又過了些時候，長者的兒子舊病復發，像之前一樣請醫生來。醫生心懷惡意，給他開了不適合的藥，導致病人腸子斷成一截一截的。你們這些比丘！你們認為怎麼樣？過去古代那位惡毒的醫生，難道是別人嗎？就是我的前身。由於我心懷惡意，讓長者的兒子服用了毒藥，因為這個惡業的緣故，經歷了無數百千年中，墮落在地獄中遭受各種痛苦。剩餘的業報，在我成正覺后，還導致我身體患上背痛。』當時，各位比丘又問佛說：『大德世尊！您過去造作了什麼惡業？以至於成正覺后，被他人誅殺釋迦族人，世尊您還頭痛？』佛說：『你們這些比丘！如來我過去自己造作了這樣的惡業，現在自己承受果報，詳細情況如其他經文所說。你們這些比丘！很久很久以前，流惠河邊有五百人，以捕魚為生。當時大海里忽然有兩條大魚游入這條河裡，這些人捕獲了它們，共同商議說：『如果立刻殺死這些魚，魚肉就會腐爛變臭，沒有人會一次性買完，不如用繩子繫住。有需要購買的人，就陸續割下來稱重賣給他們，這樣才能保證魚肉新鮮。』商議完畢后，就用繩子捆綁住魚。有人來買的時候，就割下一塊一塊地賣給他們。當魚被割的時候，遭受極大的痛苦，掙扎翻滾，鮮血直流，河水都變成了紅色。當時有個小孩子，看到河水是紅色的，心裡感到高興快樂。』

【English Translation】 English version: 'Later, I experienced severe pain in my body.' The Buddha said, 'You Bhikshus! In a past life, the Tathagata was born as a different kind of being and created such karma himself, as described above in detail. You Bhikshus! Long, long ago, there was a village, and in that village lived a doctor. At that time, the son of a wealthy man fell ill and asked the doctor to treat him. The doctor prescribed medicine, and the illness was alleviated. The wealthy man offered the doctor a small amount of wealth to thank him. Later, after some time, the wealthy man fell ill three times, and the doctor cured him each time, but the wealthy man never gave any additional gifts to repay his kindness. The doctor harbored resentment and thought, 'This man has suffered extreme pain three times, and I have relieved him, but he is unwilling to repay my kindness. If he falls ill again, I will give him some medicine that will cause his internal organs to be severed!' Later, after some time, the wealthy man's son's old illness recurred, and he asked the doctor as before. The doctor, with malicious intent, gave him unsuitable medicine, causing the patient's intestines to be severed into pieces. You Bhikshus! What do you think? Was that malicious doctor in ancient times someone else? It was my former self. Because I had malicious intent and gave the wealthy man's son poisonous medicine, due to this evil karma, I fell into hell for countless hundreds of thousands of years, suffering all kinds of pain. The remaining karmic retribution caused me to suffer from back pain after I attained enlightenment.' At that time, the Bhikshus asked the Buddha again, 'Great Virtuous World Honored One! What evil karma did you create in the past? That after attaining enlightenment, the Shakya clan was slaughtered by others, and you, World Honored One, also suffered from headaches?' The Buddha said, 'You Bhikshus! The Tathagata created such evil karma himself in the past, and now I am receiving the consequences myself, as described in detail in other sutras. You Bhikshus! Long, long ago, there were five hundred people by the side of the Liuhui River who made their living by fishing. At that time, two large fish suddenly swam into this river from the ocean, and these people caught them. They discussed together, saying, 'If we kill these fish immediately, the meat will rot and stink, and no one will buy it all at once. It would be better to tie them with ropes. When someone needs to buy some, we can cut off pieces and weigh them to sell, so that we can ensure the freshness of the fish meat.' After discussing, they tied the fish with ropes. When someone came to buy some, they cut off pieces and sold them to them. When the fish were being cut, they suffered great pain, struggling and writhing, with blood flowing, turning the river water red. At that time, there was a child who saw that the river water was red and felt happy and delighted.'

等苾芻！于意云何？其捕魚師小兒者，豈異人乎？我身即是。由於往昔當殺魚時，我心暢適。由斯業故，經于無量百千歲中，當患頭痛。余殘業報，成正覺后，誅釋種時，我頭苦痛。」

時諸苾芻復白佛言：「大德世尊！先作何業？成正覺后，尚遭背患風痛。」佛言：「諸苾芻！如來往昔生在異類，自作斯業，今還自受，廣如余說。汝等苾芻！乃往古昔，有一壯士遊歷邦國，至一王都。其王復有一大壯士，力無敵對。二士相知，為欲賭當衣服故，即共相撲。壯士常法，相共執手，即知強弱。其外來者執王壯士手已，知彼力士不能得勝。王都壯士報外來者：『仁今當知，我族在此，長居王都，積代有名。知仁有力，勿撲於我，使族不誚。我有妙女，當嫁與君。』彼聞此說，默自取弱，三度如是，竟不與女，情生不忍。至第四度，相撲之時方便高擎，以瞋恚力擲著地上，撲王壯士脊骨折死。汝等苾芻！于意云何？往古昔時外來壯士，撲王壯士脊骨折死者，豈異人乎？我身即是。由斯惡業，經于無量百千歲中，墮在地獄受諸苦報。餘業報故，成正覺后，尚遭背痛。以是義故，我常宣說：黑業黑報、白業白報、雜業雜報。汝等應當舍黑雜業，常修白業，如是應學。」

爾時世尊與五百阿羅漢，于無熱惱池說先業報

【現代漢語翻譯】現代漢語譯本：『諸位比丘！你們認為如何？那個捕魚的小孩，難道是別人嗎？他就是我的前身。因為過去殺魚的時候，我內心感到快樂。由於這個惡業，在無量百千年中，我將遭受頭痛的果報。剩餘的業報，即使成佛之後，在誅滅釋迦族的時候，我的頭仍然劇烈疼痛。』

當時，眾比丘又問佛說：『偉大的世尊！您過去造了什麼業？即使成了正覺之後，仍然遭受背部疾病和風痛的折磨。』佛說：『諸位比丘！如來過去生在異類中，自己造作了這樣的惡業，現在仍然要自己承受，詳細情況如同其他經典所說。你們這些比丘！在很久很久以前，有一個壯士遊歷各國，來到一個王都。那個國王也有一位非常強壯的壯士，力量無人能敵。兩位壯士相識后，爲了打賭衣服，就互相摔跤。壯士通常的做法是，互相握住手，就能知道對方的強弱。那個外來的壯士握住國王壯士的手后，知道對方無法戰勝自己。王都的壯士對外來的壯士說：『您現在應該知道，我的家族世代居住在這個王都，已經很久了，很有名望。我知道您很有力量，請不要摔我，免得我的家族被人恥笑。我有一個美麗的女兒，可以嫁給您。』那個人聽了這些話，就默默地示弱，三次都是這樣，最終也沒有把女兒嫁給他，心中感到不忍。到了第四次，摔跤的時候，他用方便法門高高舉起國王的壯士，用嗔恨的力量把他摔在地上，把國王壯士的脊骨摔斷致死。你們這些比丘！你們認為如何？過去那個外來的壯士，把國王壯士的脊骨摔斷致死的人，難道是別人嗎？他就是我的前身。由於這個惡業，在無量百千年中，我墮入地獄，遭受各種痛苦的果報。剩餘的業報，即使成佛之後，仍然遭受背痛。因為這個緣故，我經常宣說：黑業帶來黑報，白業帶來白報，雜業帶來雜報。你們應當捨棄黑業和雜業，經常修習白業，應當這樣學習。』

當時，世尊與五百阿羅漢在無熱惱池講述過去的業報。

【English Translation】 English version: 『O Bhikkhus! What do you think? Was that fisherman's child someone else? It was I myself. Because in the past, when killing fish, my heart felt pleasure. Due to this karma, for countless hundreds of thousands of years, I will suffer from headaches. The remaining karmic retribution, even after attaining enlightenment, when the Shakya clan was exterminated, my head still ached severely.』

At that time, the Bhikkhus again said to the Buddha: 『O Great Virtuous One, World Honored One! What karma did you commit in the past? Even after attaining perfect enlightenment, you still suffer from back ailments and rheumatic pains.』 The Buddha said: 『O Bhikkhus! In the past, the Tathagata was born in a different form. He himself created such karma, and now he must bear it himself, as described in detail in other sutras. You Bhikkhus! In the ancient past, there was a strong man who traveled through various countries and came to a royal capital. That king also had a very strong man, whose strength was unmatched. The two strong men became acquainted, and in order to bet on clothing, they wrestled with each other. The usual practice of strong men is to hold each other's hands, and they can know each other's strength. After the foreign strong man held the king's strong man's hand, he knew that the other party could not defeat him. The strong man of the royal capital said to the foreign strong man: 『You should know now that my family has lived in this royal capital for generations, and has been famous for a long time. I know you are very strong, please do not wrestle me, lest my family be ridiculed. I have a beautiful daughter, whom I can marry to you.』 When that person heard these words, he silently showed weakness, and it was like this three times, but in the end he did not marry his daughter to him, feeling unbearable in his heart. The fourth time, when wrestling, he used skillful means to lift the king's strong man high, and with the power of anger, he threw him to the ground, breaking the king's strong man's spine and causing his death. You Bhikkhus! What do you think? Was that foreign strong man in the past, who broke the king's strong man's spine and caused his death, someone else? It was I myself. Due to this evil karma, for countless hundreds of thousands of years, I fell into hell and suffered various painful retributions. The remaining karmic retribution, even after attaining perfect enlightenment, I still suffer from back pain. For this reason, I often proclaim: black karma brings black retribution, white karma brings white retribution, mixed karma brings mixed retribution. You should abandon black and mixed karma, and constantly cultivate white karma; you should learn in this way.』

At that time, the World Honored One, with five hundred Arhats, spoke about past karmic retributions at Anavatapta Lake (a mythical lake said to be free from heat and trouble).

已，便即隱沒，于室羅伐城東鹿子母園所住處現。彼聞佛至，速詣佛所，頂禮佛足；為說妙法，示教利喜，默然而住。時鹿子母從坐而起，偏袒右肩，合掌向佛，白言：「世尊！唯愿慈悲，與五百聖眾明日就宅受我微供。」佛便默然。知佛受已，奉辭還家，嚴辦種種上妙香饌，令使白佛，廣說乃至知眾飽已，收缽洗畢，為聽法故，取一卑席，對佛而坐。佛為說微妙法，示教利喜，從坐而起，至於住處。就座坐已，告諸苾芻：「其鹿子母而自忘失，請佛僧伽就家供養，不請世尊說施伽他。」

根本說一切有部毗奈耶藥事卷第十八

【現代漢語翻譯】現代漢語譯本：之後，她便立即隱沒，在室羅伐城（Śrāvastī，古印度城市名）東邊的鹿子母園（Mṛgāramātā's Garden）她所居住的地方顯現。她聽說佛陀到來，迅速前往佛陀所在之處，頂禮佛足；佛陀為她說微妙之法，開示教導，令她歡喜，然後默然安住。當時，鹿子母從座位上起身，袒露右肩，合掌向佛陀，稟告說：『世尊！唯愿您慈悲，明天帶領五百位聖眾到我家接受我微薄的供養。』佛陀便默然應允。鹿子母得知佛陀已經應允，便告辭返回家中，準備各種上妙的香美食物，派人稟告佛陀，詳細地說明情況，直到知道大眾已經吃飽，收缽洗凈完畢，爲了聽聞佛法，取來一個低矮的蓆子，面對佛陀而坐。佛陀為她說微妙之法，開示教導，令她歡喜，然後從座位上起身，回到住處。佛陀就座之後，告訴各位比丘：『那位鹿子母竟然忘記了，邀請佛陀和僧伽到家中供養，卻沒有邀請世尊宣說施捨的偈頌。』出自《根本說一切有部毗奈耶藥事》第十八卷。

【English Translation】 English version: After that, she immediately disappeared and reappeared at her residence in Mṛgāramātā's Garden (Deer Park Mother's Garden) east of Śrāvastī (an ancient Indian city). Upon hearing that the Buddha had arrived, she quickly went to where the Buddha was, prostrated herself at his feet; the Buddha spoke the wonderful Dharma for her, instructing, teaching, and delighting her, and then remained in silence. At that time, Mṛgāramātā rose from her seat, bared her right shoulder, and with her palms together, said to the Buddha: 'World Honored One! May you be compassionate and bring five hundred venerable monks to my home tomorrow to receive my humble offering.' The Buddha remained silent. Knowing that the Buddha had accepted, Mṛgāramātā took her leave and returned home, preparing all kinds of excellent and fragrant food, and sent a messenger to inform the Buddha, explaining the situation in detail, until she knew that the assembly had eaten their fill, and the bowls had been collected and washed. In order to hear the Dharma, she took a low seat and sat facing the Buddha. The Buddha spoke the wonderful Dharma for her, instructing, teaching, and delighting her, and then rose from his seat and returned to his residence. After taking his seat, the Buddha told the Bhikshus: 'That Mṛgāramātā has forgotten to invite the Buddha and the Sangha to her home for offerings, but did not invite the World Honored One to recite the verses on giving.' From the Mūlasarvāstivāda Vinaya, Miscellaneous Matters, Volume 18.