T24n1450_根本說一切有部毗奈耶破僧事
大正藏第 24 冊 No. 1450 根本說一切有部毗奈耶破僧事
No. 1450
根本說一切有部毗奈耶破僧事卷第一
大唐三藏法師義凈奉 制譯
爾時薄伽梵，在劫比羅城尼俱律陀園中，與大苾芻眾俱。時此城中諸釋迦子，咸共集會坐於一處，共相謂曰：「若有人來問我等言：『釋迦種族，誰為最初？從何而生？有何繼嗣尊貴胄族？』有此問者，我云何答？然我未知如是次第，我等宜共詣世尊所問知此事，如佛所說我當奉持。」作是議已，諸釋子等往詣佛所，頂禮佛足繞佛三匝在一面坐，合掌向佛具陳上事，白言：「世尊！若有人問我：『釋迦種從何而生？誰最為先？誰為尊貴？有何胄族？』云何而答？為如是事故來請問。唯愿世尊，哀愍為說，如佛所教我當奉持。」
爾時世尊聞此語已，默然思惟：「若我自說釋迦種族有尊貴者，恐諸外道謗言：『沙門喬答摩自讚釋種族望尊高。』」復生是念：「我弟子中誰能說此釋迦族者？」知大目連善說斯事，告目連曰：「我今入定，汝為釋種說其因緣。」目連默然受佛教敕。爾時世尊取僧伽胝衣四疊枕頭，右脅而臥兩足相重，作光明想正念起想，如是作意。
於時具壽大目揵連而作是念：「我今可入如是定中思惟
【現代漢語翻譯】 現代漢語譯本：
大正藏第 24 冊 No. 1450 根本說一切有部毗奈耶破僧事
No. 1450
根本說一切有部毗奈耶破僧事卷第一
大唐三藏法師義凈奉 敕譯
爾時，薄伽梵（Bhagavan，世尊），在劫比羅城（Kapilavastu）尼俱律陀園（Nigrodha Park）中，與大苾芻（bhiksu，比丘）眾俱。當時此城中的諸釋迦子（Sakya），共同聚集在一處，互相說道：『如果有人來問我們說：「釋迦種族，誰是最早的？從何處產生？有何繼承的尊貴血統？」如果有人這樣問，我們該如何回答？然而我們不知道這樣的次第，我們應該一起去世尊（Bhagavan，佛）那裡請問此事，按照佛所說的，我們應當遵奉。』做出這樣的商議后，諸位釋迦子前往佛所在的地方，頂禮佛足，繞佛三圈，在一旁坐下，合掌向佛詳細陳述上述事情，稟告說：『世尊！如果有人問我們：「釋迦種從何處產生？誰是最先的？誰最為尊貴？有什麼樣的血統？」我們該如何回答？因為這樣的緣故前來請問。唯愿世尊，慈悲憐憫為我們解說，按照佛所教導的，我們應當遵奉。』
當時世尊聽到這些話后，默默地思考：『如果我親自說釋迦種族有尊貴之處，恐怕那些外道會誹謗說：「沙門喬答摩（Śrāmaṇa Gautama，釋迦牟尼佛）自己讚揚釋迦種族，希望得到尊崇。」』又生起這樣的念頭：『我的弟子中誰能夠講述這釋迦族的事情呢？』知道大目連（Mahāmaudgalyāyana，摩訶目犍連）善於講述此事，告訴目連說：『我現在要入定，你為釋迦種族講述其中的因緣。』目連默默地接受了佛的教誨。當時世尊拿起僧伽胝衣（saṃghāṭī，大衣）疊成四層當枕頭，右脅而臥，兩腳相疊，作光明想，正念生起想，像這樣用心。
當時具壽大目揵連（Mahāmaudgalyāyana，摩訶目犍連）這樣想：『我現在可以進入這樣的禪定中來思惟』
【English Translation】 English version:
T24 No. 1450 Mūlasarvāstivāda-vinaya-saṃghabhedavastu
No. 1450
The Mūlasarvāstivāda-vinaya-saṃghabhedavastu, Volume 1
Translated under Imperial Order by the Tripiṭaka Master Yijing of the Great Tang Dynasty
At one time, the Bhagavan (Bhagavan, the Blessed One) was in the Nigrodha Park (Nigrodha Park) in Kapilavastu (Kapilavastu), together with a large community of bhikshus (bhiksu, monks). At that time, the Sakyas (Sakya) in that city gathered together in one place and said to each other: 'If someone comes and asks us, "Who was the first of the Sakya clan? From where did they originate? What is their lineage of noble descent?" If someone asks this, how should we answer? Since we do not know such an order, we should go to the Bhagavan (Bhagavan, the Buddha) to inquire about this matter, and we shall uphold what the Buddha says.' Having made this decision, the Sakyas went to where the Buddha was, bowed at his feet, circumambulated him three times, and sat down on one side. With their palms joined, they explained the matter in detail to the Buddha, saying: 'Bhagavan! If someone asks us, "From where did the Sakya clan originate? Who was the first? Who is the noblest? What is their lineage?" How should we answer? We have come to ask because of this reason. May the Bhagavan, out of compassion, explain it to us, and we shall uphold what the Buddha teaches.'
At that time, the Bhagavan, having heard these words, remained silent and pondered: 'If I myself say that the Sakya clan has nobility, I fear that the heretics will slander, saying, "The Śrāmaṇa Gautama (Śrāmaṇa Gautama, Shakyamuni Buddha) praises his own Sakya clan, hoping for veneration."' Then he had this thought: 'Which of my disciples can speak about this Sakya clan?' Knowing that Mahāmaudgalyāyana (Mahāmaudgalyāyana, Great Maudgalyayana) was skilled in speaking about this matter, he said to Maudgalyayana: 'I am now entering into samadhi; you should explain the causes and conditions of the Sakya clan.' Maudgalyayana silently accepted the Buddha's instruction. At that time, the Bhagavan took his saṃghāṭī robe (saṃghāṭī, outer robe), folded it into four layers as a pillow, lay down on his right side with his feet overlapping, generated the thought of light, and arose with mindfulness, thus applying his mind.
At that time, the venerable Mahāmaudgalyāyana (Mahāmaudgalyāyana, Great Maudgalyayana) thought: 'Now I can enter into such a samadhi to contemplate'
觀察知釋迦種族。」即于眾前而升高座結跏趺坐，告諸釋曰：「仁今諦聽！此之世界初成之時，爾時大地為一海水，由風鼓激和合一類，猶如熟乳。既其冷已有凝結生，其海水上亦復如是，上有地味，色香美味悉皆具足。此界成時，一類有情福命俱盡，從光音天歿而來生此，諸根具足身有光耀，乘空往來喜樂為食，長壽而住。時此世界，無有日月星辰晝夜時節，亦莫能辯男女貴賤。但相喚言：『薩埵！薩埵！』是時眾中有一有情，稟性耽嗜，忽以指端嘗彼地味。隨嘗之時情生愛著，隨愛著故段食是資，爾時方名初受段食。諸餘有情，見此食時即相學食。既食味已身漸堅重，光明隱沒悉皆幽暗。由此食量不調停故，形色損減。由色減故，互相告曰：『我形光悅，汝形損減。』彼光悅者恃形色故，遂生憍慢起不善根，緣不善故地味遂滅。地味滅已，是諸有情共相聚集，互生怨嘆悲啼愁惱，作如是語：『奇哉美味！奇哉美味！』如今世人曾食美食，后常憶念先時香味，便作是言：『奇哉美味！奇哉美味！』雖作是言，然猶不識其義好惡，緣何故說地味滅沒？有情業故，地餅即現，色香美味悉皆具足，如金色花、如新熟蜜，食此地餅長壽而住。若少食者身有光明因相輕慢，廣如前說，乃至地餅皆沒。時諸有情共集一處，愁惱相
{ "translations": [ "現代漢語譯本", "『觀察釋迦（Śākya）種族。』於是就在眾人面前登上高座，結跏趺坐，告訴各位釋迦族人說：『你們現在仔細聽！這個世界最初形成的時候，當時的大地是一片海水，由於風的鼓動衝擊，混合成一種狀態，就像煮熟的牛奶一樣。冷卻之後就開始凝結，在海水之上也是這樣，上面有地的滋味，顏色、香味、味道都具備。這個世界形成的時候，有一類有情眾生福報和壽命都盡了，從光音天（Ābhāsvara）去世後來到這裡出生，諸根完備，身體有光芒，在空中來往，以喜悅為食物，長壽地居住。當時這個世界，沒有日月星辰，沒有白天黑夜時節，也不能分辨男女貴賤。只是互相呼喚說：「薩埵（Sattva）！薩埵！」這個時候，眾生中有一個有情眾生，天性貪圖享樂，忽然用指尖嘗試那地的滋味。隨著嘗試，心中產生愛戀執著，隨著愛戀執著，就以段食（kabalīkāra āhāra）為資糧，這個時候才開始稱為最初接受段食。其他的有情眾生，看到這個人吃的時候，就互相學習著吃。吃了這滋味之後，身體漸漸堅硬沉重，光明隱沒，全部變得幽暗。由於食物的量不調和，形體和顏色就減損。由於顏色減損，互相告訴對方說：「我的形體光彩悅澤，你的形體減損了。」那些光彩悅澤的人，仗恃自己的形體顏色，於是產生驕慢，生起不善的根源，因為不善的緣故，地的滋味就消失了。地的滋味消失後，這些有情眾生共同聚集在一起，互相產生怨恨嘆息，悲傷啼哭愁悶惱怒，這樣說道：「奇妙的美味啊！奇妙的美味啊！」如今世人曾經吃過美食，後來常常回憶起先前的香味，就說：「奇妙的美味啊！奇妙的美味啊！」雖然這樣說，然而還是不明白其中的意義好壞，因為什麼緣故說地的滋味消失了呢？因為有情眾生的業力，地餅就顯現出來，顏色、香味、味道都具備，像金色的花朵、像新鮮成熟的蜂蜜，吃了這地餅，就長壽地居住。如果少吃的人身體有光明，因為互相輕慢，廣泛地像前面所說的那樣，乃至地餅全部消失。這時，各位有情眾生共同聚集在一處，愁悶惱怒互相……』」 ], "english_translations": [ "English version", "'Observe the Śākya race.' Then, in front of the assembly, he ascended the high seat, sat in the lotus position, and addressed the Śākyas: 'Listen attentively now! When this world was first formed, the earth was a vast ocean. Agitated by the wind, it mixed and coalesced into a substance like curdled milk. As it cooled, it solidified. Similarly, on the surface of the ocean, there was an essence of earth, complete with color, fragrance, and flavor. When this world was formed, a certain class of sentient beings, having exhausted their blessings and lifespan, descended from the Ābhāsvara heaven and were born here. They were complete with faculties, their bodies radiant, traveling through the air, nourished by joy, and living long lives. At that time, this world had no sun, moon, stars, day, night, or seasons, nor could it distinguish between male and female, noble and base. They simply called out to each other, 'Sattva! Sattva!' Then, among these beings, one, by nature fond of indulgence, tasted the essence of the earth with his fingertip. As he tasted it, he developed attachment and craving. Because of this attachment, he relied on solid food (kabalīkāra āhāra) for sustenance. Only then was it called the first acceptance of solid food. The other beings, seeing him eat, imitated him. Having tasted the flavor, their bodies gradually became solid and heavy, their light faded, and all became dark. Because the amount of food was not regulated, their form and color diminished. Because their color diminished, they told each other, 'My form is radiant and pleasing, your form is diminished.' Those with radiant forms, relying on their appearance, became arrogant and developed unwholesome roots. Because of unwholesomeness, the essence of the earth disappeared. When the essence of the earth disappeared, these beings gathered together, mutually lamenting, weeping, and grieving, saying, 'Wonderful flavor! Wonderful flavor!' Just as people in the world today, having eaten delicious food, often recall the previous flavor and say, 'Wonderful flavor! Wonderful flavor!' Although they say this, they still do not understand its meaning, good or bad. For what reason is it said that the essence of the earth disappeared? Because of the karma of sentient beings, earth cakes appeared, complete with color, fragrance, and flavor, like golden flowers, like freshly ripened honey. Eating these earth cakes, they lived long lives. If those who ate less had radiant bodies, because of mutual contempt, as described extensively before, even the earth cakes disappeared. At that time, all the sentient beings gathered in one place, grieving and angry with each other...'" ] }
視作如是語：『苦哉！苦哉！我昔曾遭如是惡事。』是諸有情地餅沒時亦復如是，然不知此所詮何義？
「仁等當知！地餅沒已，時諸有情由福力故，有林虅出，色香味具，如雍菜花、如新熟蜜，食此林虅長壽而住。若少食者身有光明，因相輕慢，廣如前說。乃至林虅沒故，時諸有情共集一處，憂愁相視作如是語：『汝離我前！汝離我前！』猶如有人極相嗔恨不許目前，廣如上說。林虅沒已，時諸有情有妙香稻，不種自生、無糠穢，長四指，旦暮收刈苗即隨生，至暮旦時米便成熟。雖複數取而無異狀，以此充食長壽而住。時彼有情，由段食故滓穢在身，為欲蠲除便成二道，由斯遂有男女根生，便相染著。生染著故遂相親近，因造非法。諸餘有情見此事時，競以糞掃瓦石而棄擲之，作如是語：『汝是可惡有情，作此非法。咄哉！汝今何故污辱有情？』始從一宿乃至七宿，不共同居，擯于眾外，猶如今日初為嫁娶，皆以香花雜物而散擲之，愿言：『常得安樂。』仁等當知！昔時非法今時為法，昔時非律今時為律，昔時嫌賤今為美妙。由彼時人驅擯出故，樂行惡者遂共聚集，造立房舍覆蔽其身，而作非法，此為最初營立家宅，便有家室。
「諸仁當知！昔因貪淫故造立屋舍，彼如法作不非法作此非法為法。彼諸
【現代漢語翻譯】 現代漢語譯本：『苦啊！苦啊！我過去曾經遭遇過這樣不好的事情。』當那些有情眾生地餅消失的時候，也是這樣（感到痛苦），但是他們不知道這所表達的是什麼意義？
『諸位仁者應當知道！地餅消失之後，當時的有情眾生因為福報的力量，有林虅（一種植物）出現，顏色、香味、味道都具備，像雍菜花一樣，像新成熟的蜂蜜一樣，食用這種林虅，就能夠長壽地居住下去。如果少吃林虅，身體就會有光明，因為互相輕慢，（之後的事情）廣泛地像前面所說的那樣。乃至林虅消失的緣故，當時的有情眾生聚集在一處，憂愁地互相看著，說這樣的話：『你離開我前面！你離開我前面！』就像有人極其嗔恨，不允許（對方）在自己前面一樣，（之後的事情）廣泛地像上面所說的那樣。林虅消失之後，當時的有情眾生有美妙的香稻（一種稻米），不種植自己生長，沒有糠和雜質，長四指，早晚收割，稻苗就隨著生長，到晚上早上的時候，米就成熟了。即使多次取用也沒有什麼變化，用這個來充飢，就能夠長壽地居住下去。當時那些有情眾生，因為吃段食的緣故，污穢的東西在身體里，爲了想要去除這些污穢，就形成了兩個通道（指大小便道），因為這個原因，就有了男女的性器官產生，於是就互相染著。因為產生染著的緣故，就互相親近，因此造作了非法的事情。其他的有情眾生看到這件事的時候，就用糞便、掃帚、瓦片、石頭來丟棄他們，說這樣的話：『你們是可惡的有情眾生，做這種非法的事情。唉！你們現在為什麼玷污有情眾生？』開始的時候，一宿乃至七宿，不和他們共同居住，把他們排斥在眾人之外，就像今天剛開始嫁娶的時候，都用香花和雜物來散擲他們，祝願說：『常常能夠安樂。』諸位仁者應當知道！過去時候的非法，現在時候成為合法，過去時候的非律，現在時候成為律法，過去時候的嫌棄卑賤，現在時候成為美好。因為當時的人驅逐排斥他們的緣故，喜歡做惡事的人就共同聚集，建造房屋來遮蔽他們的身體，而做非法的事情，這是最初開始建造家宅，於是就有了家室。
『諸位仁者應當知道！過去因為貪圖淫慾的緣故，建造了房屋，他們如法地做，不非法地做，這種非法成爲了合法。那些……』
【English Translation】 English version: 'It's bitter! It's bitter! I have suffered such evil things in the past.' It is the same when those sentient beings' earth cakes disappear, but they do not know what this signifies?
'Benevolent ones, you should know! After the earth cakes disappear, at that time, due to the power of merit, there will be forest vines (a type of plant) that appear, possessing color, fragrance, and taste, like water spinach flowers, like newly ripened honey. Eating these forest vines allows one to live long. If one eats little of the forest vines, the body will have light. Because of mutual contempt, (the subsequent events unfold) extensively as described before. Until the forest vines disappear, at that time, sentient beings gather in one place, looking at each other with sorrow, saying such words: 'You leave my presence! You leave my presence!' Just like someone extremely hateful, not allowing (the other person) to be in front of them, (the subsequent events unfold) extensively as described above. After the forest vines disappear, at that time, sentient beings have wonderful fragrant rice (a type of rice), growing without being planted, without husks or impurities, four fingers long. They harvest it in the morning and evening, and the seedlings grow accordingly. By evening and morning, the rice ripens. Even if they take it many times, there is no change. Using this to fill their hunger, they can live long. At that time, those sentient beings, because they eat solid food, have impurities in their bodies. In order to remove these impurities, two passages (referring to the excretory passages) are formed. Because of this reason, male and female sexual organs are produced, and they become attached to each other. Because attachment arises, they become intimate with each other, and thus commit unlawful acts. When other sentient beings see this, they throw dung, brooms, tiles, and stones at them, saying such words: 'You are detestable sentient beings, doing such unlawful things. Alas! Why do you now defile sentient beings?' Initially, for one night to seven nights, they do not live together, banishing them from the community, just like today when marriages are first performed, they scatter fragrant flowers and miscellaneous objects, wishing them: 'May you always have peace and happiness.' Benevolent ones, you should know! What was unlawful in the past has now become lawful, what was against the precepts in the past has now become the precepts, what was despised and lowly in the past is now beautiful. Because people at that time drove them out, those who liked to do evil deeds gathered together, built houses to cover their bodies, and committed unlawful acts. This was the first time they built homes, and thus there were families.
'Benevolent ones, you should know! In the past, because of greed for lust, they built houses. They do it lawfully, not unlawfully, this unlawful becomes lawful. Those...'
有情，若日暮時、若日朝時，由饑取稻每日充足，不令余殘。有一有情，為慵懶故，旦起取稻，遂乃兼將暮時稻來。至其暮時，有一同伴喚共取稻，此人報曰：『汝自取去，我旦來取稻已兼兩時糧訖。汝應自去，我不煩去。』時彼同伴，聞斯語已心便贊曰：『此亦大好，我今取時亦兼二日糧稻來耳。』爾時別有一伴，聞此語已復言：『我取三日稻來。』復有一伴，聞此語已復言：『我取七日稻來。』即將七日稻歸。復有一伴，來喚其人共相取稻，其人報曰：『我先已取七日稻訖，無煩更去。』彼人聞已心復歡喜唱言：『此是好便，我今日去取若半月、或一月稻來。』如是漸漸倍於前數，由此貪心日增盛故，遂令稻中生諸糠穢。先初之時，朝刈暮生、暮刈朝生，其實尚好；以貪愛故，一刈之後更不再生，設生之時實漸小惡，於是諸人競來收采，或有遺余漸漸小惡。時諸有情復集一處，更相悲嘆曰：『我等昔時身體光悅飛騰自在，端嚴具足歡喜充食。后以地味為食，猶得香好，為食地味多故，我等諸人身即堅重，光明遂滅神通便謝。因遇種種暗損之事，諸人悲泣感生日月星辰，廣如上說。食多之者身色轉暗，食少之者身猶光悅。此二食故，遂成二種顏狀。由此二種顏狀故，遞相輕賤曰：「我是端正，汝是醜陋。」因此諸人
互相輕毀，展轉生不善心故。爾時地味並皆滅盡，諸人悲嘆，後生地餅，色香美味悉皆具足。我等食之長壽而住，食多之者身光轉暗，食少之者身猶光悅。由此二種顏狀故，遂成二種好惡之類，乃至遞相輕毀。由輕毀故，展轉各生不善心故，地餅盡滅，我等悲惱。如是緣故，復生林虅，色香美味亦皆具足。我等食之年壽長遠，而住於世。食多之者身光損暗、食少之者身猶光悅。乃至林虅滅故，復生稻穀，不種自生無諸糠穢，如四指大，香味具足。我等食之身體充盛，食此稻者年壽長遠，久住於世。以貪心積聚故，其稻小惡糠穢轉盛，其稻無力採收不生，或有遺余。』諸人見已更相告曰：『我等分取地界。』爾時封量地段疆界，各各分之：此是汝地，此是我地。因此義故，世間田地始為耕種，遂立疆畔。
「又一有情，雖自有田私盜他谷，一有情見而告之曰：『汝今何故取他稻穀？此一度盜，后更勿為。』然其有情盜意不息，于第二日及第三日亦復盜將。眾人見之而復告曰：『汝前三度私盜。』頻勸不休，有諸有情便行推捉往詣眾中具陳上事。眾共告曰：『汝自有田，何以三度盜他田穀？』勸此語已便即放之。其盜稻者告大眾曰：『此有情等，為少稻穀今故摧我，對於大眾毀辱於我。』大眾復告：『何以為少稻穀
【現代漢語翻譯】 現代漢語譯本：互相輕視詆譭，輾轉產生不善之心。那時，地味（指大地的滋味精華）全部消失，人們悲傷嘆息，後來生出地餅（一種自然產生的食物），色香味都非常美好。我們吃了它，得以長壽居住於世，吃得多的身體光芒轉暗，吃得少的身體仍然光彩悅澤。由於這兩種顏色的差異，就形成了兩種好惡的類別，乃至互相輕視詆譭。由於輕視詆譭，輾轉各自產生不善之心，地餅消失，我們悲傷惱怒。因為這樣的緣故，又生出林虅（一種蔓生的植物），色香味也都很美好。我們吃了它，年壽長遠，居住於世。吃得多的身體光芒減弱變暗，吃得少的身體仍然光彩悅澤。乃至林虅消失，又生出稻穀，不需種植自然生長，沒有糠皮雜質，像四指那麼大，香味美好。我們吃了它，身體充盈強壯，吃這種稻穀的人年壽長遠，長久居住於世。因為貪心積聚的緣故，稻穀變得細小低劣，糠皮雜質增多，稻穀沒有力量，採摘后不再生長，或者有遺漏剩餘的。』人們看見后互相告知說：『我們分割土地吧。』那時，丈量土地，劃分疆界，各自劃分：這是你的土地，這是我的土地。因為這個緣故，世間的田地開始被耕種，於是設立了田地邊界。 又有一個人，雖然有自己的田地，卻私自偷盜他人的稻穀，有一個人看見了就告訴他說：『你現在為什麼偷取他人的稻穀？這一次偷盜，以後不要再做了。』然而這個人偷盜的念頭沒有停止，在第二天和第三天又繼續偷盜。眾人看見了又告訴他說：『你之前已經三次私自偷盜。』多次勸說也不停止，有些人們就去抓捕他，帶到眾人之中，詳細陳述了這件事。眾人一起責問道：『你明明有自己的田地，為什麼三次偷盜他人的稻穀？』勸說完了就放了他。那個偷稻穀的人告訴大眾說：『這些人，爲了少量的稻穀，現在這樣羞辱我，當著大眾的面侮辱我。』大眾又責問道：『為什麼爲了少量的稻穀……』
【English Translation】 English version: They slighted and disparaged each other, thus giving rise to unwholesome thoughts in turn. At that time, the earth-flavor (essence of the earth) completely disappeared, and people lamented in sorrow. Later, earth-cakes (a naturally occurring food) appeared, possessing all qualities of color, fragrance, and taste. We ate them and lived long lives. Those who ate more had their bodily radiance dimmed, while those who ate less remained radiant and joyful. Because of these two kinds of appearances, two kinds of good and bad classes were formed, even to the point of slighting and disparaging each other. Due to this disparagement, unwholesome thoughts arose in turn, and the earth-cakes disappeared, causing us grief and distress. Because of this reason, forest-creepers (a type of vine) appeared again, also possessing all qualities of color, fragrance, and taste. We ate them and lived long and remained in the world. Those who ate more had their bodily radiance diminished and dimmed, while those who ate less remained radiant and joyful. Until the forest-creepers disappeared, and rice appeared again, growing naturally without being planted, free from husks and impurities, as large as four fingers, and possessing all qualities of fragrance and taste. We ate it, and our bodies became full and strong. Those who ate this rice lived long lives and remained in the world for a long time. Because of accumulating greed, the rice became small and inferior, and the husks and impurities increased. The rice had no strength, and after being harvested, it no longer grew, or there were leftovers remaining.』 People saw this and told each other, 『Let us divide the land.』 At that time, they measured the land, demarcated boundaries, and divided it among themselves: 『This is your land, this is my land.』 Because of this reason, the fields in the world began to be cultivated, and field boundaries were established. Furthermore, one being, although having his own field, secretly stole the rice of others. Another being saw this and told him, 『Why are you now taking the rice of others? Do not do this stealing again after this one time.』 However, that being's intention to steal did not cease, and on the second and third days, he stole again. The people saw this and told him again, 『You have stolen secretly three times before.』 After repeatedly advising him without success, some beings seized him and brought him to the assembly, detailing the matter. The assembly questioned him together, 『You have your own field, why have you stolen the rice of others three times?』 After giving this advice, they released him. The one who stole the rice told the assembly, 『These beings, for the sake of a small amount of rice, now humiliate me in this way, insulting me in front of the assembly.』 The assembly then questioned, 『Why for the sake of a small amount of rice...』
，捉有情摧毀，對眾辱之？后不應然。』因此盜故遞相毀辱，由此緣故大眾共集，遞相告曰：『汝等具見此事，為盜他谷，對眾遞相毀辱，不知二人是誰有罪？我等意欲眾中簡一有情，顏色端正、形容具足、智慧通達，立為地主。有過者治罰，無過者養育。我等眾人所種之田，各各依法，六分之中與其一分。』爾時眾中揀得如上具足德人，便即立為地主。爾時眾人告地主言：『眾中若有犯者，請如法治罰；若無犯者應當養育。我等眾人所種之田，各各依法，六分之中與其一分。』由此因緣立為地主。
「爾時地主見彼諸人，若有過者如法治罰，若無犯者如法養育。爾時眾人所種之田，各各依法，六分之中與其一分。眾既同意立為地主，故得太同意名；能擁護劣弱，故得剎帝利名；如法治國，能令一切眾生歡喜，戒行智慧，故號為大同意王。其王立時，眾人相呼為有情。大同意王有息名意樂，即立為王。爾時有情，號為近來。意樂王有息名為善德。複次仁等！善德王時一切有情，號為黡子。善德王有息名為最勝善，即立為王。彼時有情，號為云咽。最勝善王有息名為長凈，即立為王。彼時有情，號為多羅尚伽。長凈王頂上有一瘡皰，柔軟猶如細綿疊花，雖復增長未嘗痛惱。后漸熟破出一童子，顏貌端正，具三十二
【現代漢語翻譯】 現代漢語譯本：『捉拿有情眾生並摧毀他們，當著大眾羞辱他們？以後不應該這樣。』因此，因為盜竊的緣故，他們互相譭謗羞辱。由於這個緣故，大眾聚集在一起，互相告知說：『你們都看到了這件事，因為偷盜他人的穀物，當著大眾互相譭謗羞辱，不知道這兩個人誰有罪？我們想在眾人中選出一個有情眾生，容貌端正、相貌具足、智慧通達，立為地主。有過錯的人就懲罰，沒有過錯的人就供養。我們眾人所種植的田地，各自依法，六份之中給他一份。』當時，大眾中選出瞭如上具備德行的人，就立即立為地主。當時眾人告訴地主說：『眾人中如果有人犯錯，請依法懲罰；如果沒有人犯錯，就應當供養。我們眾人所種植的田地，各自依法，六份之中給他一份。』由於這個因緣，才設立了地主。
『當時地主看到那些人，如果有人犯錯就依法懲罰，如果沒有人犯錯就依法供養。當時眾人所種植的田地，各自依法，六份之中給他一份。大眾既然同意設立他為地主，所以得到『太同意』的名稱；能夠擁護弱小，所以得到『剎帝利』的名稱；如法治理國家，能夠令一切眾生歡喜，具有戒行和智慧，所以號稱為『大同意王』。當這位國王建立時，眾人互相稱呼為『有情』。大同意王有個兒子名叫『意樂』（意為快樂），就立他為王。當時的有情眾生，號稱為『近來』。意樂王有個兒子名叫『善德』（意為美德）。再次，仁者們！在善德王時期，一切有情眾生，號稱為『黡子』。善德王有個兒子名叫『最勝善』（意為最殊勝的美德），就立他為王。當時的有情眾生，號稱為『云咽』。最勝善王有個兒子名叫『長凈』（意為長期的清凈），就立他為王。當時的有情眾生，號稱為『多羅尚伽』。長凈王的頭頂上有一個瘡皰，柔軟猶如細綿疊成的花，雖然逐漸增長卻從未感到疼痛。後來逐漸成熟破裂，從中出現一個童子，容貌端正，具備三十二種
【English Translation】 English version: 'To seize sentient beings and destroy them, to humiliate them in front of the public? This should not happen again.' Therefore, because of theft, they slandered and humiliated each other. Due to this reason, the masses gathered together and informed each other, saying: 'You have all seen this matter, because of stealing other people's grain, they slander and humiliate each other in front of the public, who knows which of these two is guilty? We want to select a sentient being from among the people, with a dignified appearance, complete features, and penetrating wisdom, and establish him as the landlord (地主, dìzhǔ). Those who are at fault will be punished, and those who are not at fault will be supported. The fields we all cultivate, each according to the law, will give him one part out of six.' At that time, the masses selected a person with the above-mentioned virtues and immediately established him as the landlord. At that time, the people told the landlord: 'If anyone among the people commits a fault, please punish them according to the law; if no one commits a fault, they should be supported. The fields we all cultivate, each according to the law, will give you one part out of six.' Due to this cause and condition, the landlord was established.
At that time, the landlord saw those people, and if anyone committed a fault, he punished them according to the law, and if no one committed a fault, he supported them according to the law. At that time, the fields cultivated by the people, each according to the law, gave him one part out of six. Since the masses agreed to establish him as the landlord, he obtained the name 'Mahāsammata' (太同意, tài tóngyì, Great Agreement); because he could protect the weak, he obtained the name 'Kshatriya' (剎帝利, chà dì lì, Warrior Caste); because he governed the country according to the law and could make all sentient beings happy, and possessed precepts, conduct, and wisdom, he was called 'Mahāsammata King' (大同意王, dà tóngyì wáng). When this king was established, the people called each other 'sentient beings' (有情, yǒuqíng). Mahāsammata King had a son named 'Pleasure' (意樂, yìlè), who was established as king. At that time, the sentient beings were called 'Recent'. King Pleasure had a son named 'Good Virtue' (善德, shàndé). Furthermore, noble ones! During the time of King Good Virtue, all sentient beings were called 'Mole Children' (黡子, yǎn zi). King Good Virtue had a son named 'Most Excellent Good' (最勝善, zuì shèng shàn), who was established as king. At that time, the sentient beings were called 'Cloud Swallowing' (云咽, yún yè). King Most Excellent Good had a son named 'Long Purity' (長凈, cháng jìng), who was established as king. At that time, the sentient beings were called 'Tarashangka' (多羅尚伽, duō luó shàng qié). King Long Purity had a sore on the top of his head, soft like a flower made of fine cotton, and although it gradually grew, it never caused pain. Later, it gradually matured and broke open, and a child emerged from it, with a dignified appearance, possessing the thirty-two
大丈夫相，莊嚴其身從頂上生故，名為頂生。時長凈王六萬夫人，爾時父王將頂生入於後宮。時六萬夫人見頂生已，各生愛念乳皆流出，咸白王言：『我養！我養！』由此義故，複名持養，即立為王。彼時有情咸皆思惟，互相咨議分別好惡，各習一藝。時彼有情審思量故，未努沙(此名人)如前六王，壽無量歲久住於世。
「爾時持養王，右髀有一瘡皰，柔軟如綿疊花，雖復增長未嘗痛惱。后漸熟破生一童子，形貌端正，具三十二大丈夫相，莊嚴其身。以端正故，名為端嚴，即立為王，有大威力，王四大洲得大自在。時端嚴王，左髀忽有瘡皰，其瘡柔軟如綿疊花，雖復增長未嘗痛惱。后漸熟破生一童子，形貌端嚴，有三十二大丈夫相，莊嚴其身，為近王端嚴故，名為近端嚴，即立為王。亦有威力，王三大洲風化自在。其近端嚴王，右足上忽生瘡皰，其瘡柔軟如綿疊花，雖日增長而不痛惱。后漸熟破生一童子，形體端正，有三十二大丈夫相，莊嚴其身，以右足生故，名端嚴足生，即立為王。威德自在，王二大洲。時端嚴足王，左足上忽生瘡皰，其瘡柔軟如綿疊花，雖日增長而不痛惱。后漸熟破生一童子，形容端正，具三十二大丈夫相，莊嚴其身，以左足生端嚴故，名極端嚴，即立為王。威德自在。王一大洲。
{ "translations": [ "現代漢語譯本", "大丈夫相，莊嚴其身，從頂上出生，因此名為頂生（擁有大丈夫相，身體莊嚴，從頭頂出生，所以叫頂生）。當時長凈王有六萬夫人，父王將頂生帶入後宮。當時六萬夫人見到頂生后，都生起愛慕之情，乳汁都流了出來，都對長凈王說：『我來養！我來養！』因為這個緣故，又名持養（因為眾夫人爭相養育，所以叫持養），隨即被立為王。那時的人們都互相思考，商議分辨好壞，各自學習一種技藝。當時的人們經過審慎思考，未努沙（此名人）如同之前的六位國王一樣，壽命無量歲，長久地住在世上。", "當時持養王的右大腿上長了一個瘡皰，柔軟如同堆疊的花朵，雖然不斷增長卻從未感到疼痛。後來逐漸成熟破裂，生出一個童子，容貌端正，具備三十二大丈夫相，莊嚴其身。因為容貌端正的緣故，名為端嚴（因為容貌端正，所以叫端嚴），隨即被立為王，擁有巨大的威力，統治四大洲，得到大自在。當時端嚴王的左大腿上忽然長了一個瘡皰，那個瘡皰柔軟如同堆疊的花朵，雖然不斷增長卻從未感到疼痛。後來逐漸成熟破裂，生出一個童子，容貌端嚴，有三十二大丈夫相，莊嚴其身，因為靠近端嚴王，所以名為近端嚴（因為靠近端嚴王，所以叫近端嚴），隨即被立為王。也有威力，統治三大洲，風俗教化自在。那個近端嚴王的右腳上忽然生出一個瘡皰，那個瘡皰柔軟如同堆疊的花朵，雖然每日增長卻不感到疼痛。後來逐漸成熟破裂，生出一個童子，形體端正，有三十二大丈夫相，莊嚴其身，因為從右腳出生，所以名叫端嚴足生（因為從右腳出生，所以叫端嚴足生），隨即被立為王。威德自在，統治兩大洲。當時端嚴足王的左腳上忽然生出一個瘡皰，那個瘡皰柔軟如同堆疊的花朵，雖然每日增長卻不感到疼痛。後來逐漸成熟破裂，生出一個童子，形容端正，具備三十二大丈夫相，莊嚴其身，因為從左腳出生端嚴，所以名叫極端嚴（因為從左腳出生，所以叫極端嚴），隨即被立為王。威德自在，統治一大洲。" ], "english_translations": [ "English version", 'Having the marks of a great man, his body adorned, he was born from the top of the head, hence named Top-born (possessing the marks of a great man, his body adorned, born from the top of the head, therefore called Top-born). At that time, King Long-pure had sixty thousand consorts, and the father king brought Top-born into the harem. When the sixty thousand consorts saw Top-born, they all developed loving thoughts, and milk flowed from their breasts. They all said to the king, \'I will raise him! I will raise him!\' Because of this, he was also named Held-and-Nurtured (because the consorts competed to raise him, he was called Held-and-Nurtured), and was immediately established as king. At that time, sentient beings all thought and discussed with each other, distinguishing good from bad, and each learned an art. Because those sentient beings carefully considered, Nuruṣa (this is a person\'s name) like the previous six kings, lived for immeasurable years, dwelling in the world for a long time.', 'At that time, King Held-and-Nurtured had a sore on his right thigh, soft like stacked flowers, which, although it grew, never caused pain. Later, it gradually matured and broke open, giving birth to a boy, with a handsome appearance, possessing the thirty-two marks of a great man, adorning his body. Because of his handsome appearance, he was named Handsome-and-Solemn (because of his handsome appearance, he was called Handsome-and-Solemn), and was immediately established as king, possessing great power, ruling the four great continents, and attaining great freedom. At that time, King Handsome-and-Solemn suddenly had a sore on his left thigh, the sore was soft like stacked flowers, which, although it grew, never caused pain. Later, it gradually matured and broke open, giving birth to a boy, with a handsome and solemn appearance, possessing the thirty-two marks of a great man, adorning his body, because he was near King Handsome-and-Solemn, he was named Near-Handsome-and-Solemn (because he was near King Handsome-and-Solemn, he was called Near-Handsome-and-Solemn), and was immediately established as king. He also had power, ruling three great continents, freely transforming customs. That King Near-Handsome-and-Solemn suddenly had a sore on his right foot, the sore was soft like stacked flowers, which, although it grew daily, did not cause pain. Later, it gradually matured and broke open, giving birth to a boy, with a handsome body, possessing the thirty-two marks of a great man, adorning his body, because he was born from the right foot, he was named Handsome-and-Solemn-Foot-Born (because he was born from the right foot, he was called Handsome-and-Solemn-Foot-Born), and was immediately established as king. His majestic virtue was free, ruling two great continents. At that time, King Handsome-and-Solemn-Foot suddenly had a sore on his left foot, the sore was soft like stacked flowers, which, although it grew daily, did not cause pain. Later, it gradually matured and broke open, giving birth to a boy, with a handsome appearance, possessing the thirty-two marks of a great man, adorning his body, because he was born handsome and solemn from the left foot, he was named Extremely-Handsome-and-Solemn (because he was born handsome and solemn from the left foot, he was called Extremely-Handsome-and-Solemn), and was immediately established as king. His majestic virtue was free, ruling one great continent.' ] }
「此大同意王息名意樂，意樂王息名善德，善德王息名最勝，最勝王息名長凈，長凈王息名持養，持養王息名端嚴，端嚴王息名近端嚴，近端嚴王息名有端嚴，有端嚴王息名極端嚴，極端嚴王息名愛樂，愛樂王息名善樂，善樂王息名能捨，能捨王息名為極舍，極舍王息名為支車，支車王息名為嚴車，嚴車王息名為小海，小海王有息名為中海，中海王有息名為大海，大海王有息名為瑞鳥，瑞鳥王息名為大瑞鳥，大瑞鳥王有息名香草，香草王有息名為近香草，近香草王有息名為大香草，大香草有息名為善見，善見有息名為大善見，大善見有息名為極愛，極愛有息名為大愛，大愛有息名為妙聲，妙聲有息名為大妙聲，大妙聲有息名為作光，作光有息名為有威，有威有息名為廣大，廣大有息名為大彌樓，大彌樓有息名為有彌樓，有彌樓有息名為廣慧，廣慧有息名為艷光，艷光有息名為有艷，有艷有息名為有大艷。
「有大艷王，其有大艷王息、孫、曾孫、玄孫等，于富多羅城子孫更生，至於百代。其最後王名為調怨，為能調伏諸怨敵故，名為調怨王。調怨王于無斗城中子孫更王，乃至五萬四千代，于其城中正法化世，其最後王，名為無能勝，于波羅痆斯城子孫更王，至於六萬三代于其城中正法化世，其最後王，名為
【現代漢語翻譯】 現代漢語譯本 『這位大同意王（Mahasammataraja，最初的國王）生了意樂（Manoratha），意樂生了善德（Sudatta），善德生了最勝（Sujata），最勝生了長凈（Dirghatapa），長凈生了持養（Bharadvaja），持養生了端嚴（Ruciraka），端嚴生了近端嚴（Pratiruciraka），近端嚴生了有端嚴（Rucira），有端嚴生了極端嚴（Vararucira），極端嚴生了愛樂（Priya），愛樂生了善樂（Subha），善樂生了能捨（Tyaga），能捨生了極舍（Atityaga），極捨生了支車（Cakrin），支車生了嚴車（Suratha），嚴車生了小海（Kshudrasamudra），小海生了中海（Madhyasamudra），中海生了大海（Mahasamudra），大海生了瑞鳥（Subhadra），瑞鳥生了大瑞鳥（Mahasubhadra），大瑞鳥生了香草（Sugandha），香草生了近香草（Pratisugandha），近香草生了大香草（Mahasugandha），大香草生了善見（Sudarsana），善見生了大善見（Mahasudarsana），大善見生了極愛（Atipriya），極愛生了大愛（Mahapriya），大愛生了妙聲（Madhurasvara），妙聲生了大妙聲（Mahamadhurasvara），大妙聲生了作光（Karakara），作光生了有威（Tejasvin），有威生了廣大（Mahatejasvin），廣大生了大彌樓（Mahameru），大彌樓生了有彌樓（Meru），有彌樓生了廣慧（Mahamati），廣慧生了艷光（Rucimat），艷光生了有艷（Rocana），有艷生了有大艷（Maharocana）。』 『有大艷王（Maharocana）的兒子、孫子、曾孫、玄孫等，在富多羅城（Potana）世代相傳，直到百代。其最後一位國王名為調怨（Damanika），因為他能調伏諸怨敵，所以名為調怨王。調怨王在無斗城（Avijita）中世代為王，乃至五萬四千代，在那座城中以正法教化世人。其最後一位國王，名為無能勝（Ajita），在波羅痆斯城（Varanasi）世代為王，直到六萬三代，在那座城中以正法教化世人。其最後一位國王，名為……』
【English Translation】 English version 'This Great Consent King (Mahasammataraja, the first king) begat Manoratha (Manoratha), Manoratha begat Sudatta (Sudatta), Sudatta begat Sujata (Sujata), Sujata begat Dirghatapa (Dirghatapa), Dirghatapa begat Bharadvaja (Bharadvaja), Bharadvaja begat Ruciraka (Ruciraka), Ruciraka begat Pratiruciraka (Pratiruciraka), Pratiruciraka begat Rucira (Rucira), Rucira begat Vararucira (Vararucira), Vararucira begat Priya (Priya), Priya begat Subha (Subha), Subha begat Tyaga (Tyaga), Tyaga begat Atityaga (Atityaga), Atityaga begat Cakrin (Cakrin), Cakrin begat Suratha (Suratha), Suratha begat Kshudrasamudra (Kshudrasamudra), Kshudrasamudra begat Madhyasamudra (Madhyasamudra), Madhyasamudra begat Mahasamudra (Mahasamudra), Mahasamudra begat Subhadra (Subhadra), Subhadra begat Mahasubhadra (Mahasubhadra), Mahasubhadra begat Sugandha (Sugandha), Sugandha begat Pratisugandha (Pratisugandha), Pratisugandha begat Mahasugandha (Mahasugandha), Mahasugandha begat Sudarsana (Sudarsana), Sudarsana begat Mahasudarsana (Mahasudarsana), Mahasudarsana begat Atipriya (Atipriya), Atipriya begat Mahapriya (Mahapriya), Mahapriya begat Madhurasvara (Madhurasvara), Madhurasvara begat Mahamadhurasvara (Mahamadhurasvara), Mahamadhurasvara begat Karakara (Karakara), Karakara begat Tejasvin (Tejasvin), Tejasvin begat Mahatejasvin (Mahatejasvin), Mahatejasvin begat Mahameru (Mahameru), Mahameru begat Meru (Meru), Meru begat Mahamati (Mahamati), Mahamati begat Rucimat (Rucimat), Rucimat begat Rocana (Rocana), Rocana begat Maharocana (Maharocana).' 'King Maharocana (Maharocana), his sons, grandsons, great-grandsons, and great-great-grandsons, were reborn in the city of Potana (Potana) for a hundred generations. The last king was named Damanika (Damanika), because he could subdue all enemies, he was named King Damanika. King Damanika reigned in the city of Avijita (Avijita) for fifty-four thousand generations, and in that city he taught the world with the true Dharma. The last king was named Ajita (Ajita), and he reigned in the city of Varanasi (Varanasi) for sixty-three thousand generations, and in that city he taught the world with the true Dharma. The last king was named...'
難當難當王。昔于金毗羅城中子孫更王，乃至八萬四千代，彼最後王，名為梵授。
「複次諸人！梵授王于象造城中子孫更王，乃至三萬二千代正法化世，其最後王，名為象授。像授王于削石城中子孫更王，乃至經五千代，其最後王，名為及時王。及時王于廣肩胸城中子孫更王，經三萬二千代正法化世，其最後王，名為童勝力。複次勝力王，于無勝城中子孫更王，乃至經三萬二千代正法化世，其最後王，名為上勝。複次其上勝王，于妙童女城中子孫更王，乃至經一萬二千代正法化世，其最後王，名為勝軍。複次諸仁！勝軍王于瞻婆城中子孫更王，乃至經一萬八千代正法化世，其最後王，名為龍天。複次仁等！其龍天王于末利城中子孫更王，乃至經二萬五千代正法化世，其最後王，名為人天。複次仁等！其人天王于多摩栗坻城中子孫更王，乃至一萬二千代正法化世，其最後王，名為海天。複次諸仁！海天王于歡喜城中子孫更王，乃至一萬八千代正法化世，其最後王，名為善惠。複次仁等！善惠王于王舍城中子孫更王，二萬五千代正法化世，其最後王，名為除闇。複次諸仁！除闇王卻于婆羅痆斯城中子孫更王，乃至一百代正法化世，其最後王，名為大帝軍。複次諸仁！大帝軍王于俱尸那城中子孫更王，乃至八萬四千
【現代漢語翻譯】 難當難當王（Nandang Nandang Wang）。過去在金毗羅城（Jinpiluo Cheng）中，子孫世代為王，直至八萬四千代，那最後的國王，名為梵授（Fanshou）。
『再者，各位！梵授王（Fanshou Wang）在象造城（Xiangzao Cheng）中，子孫世代為王，直至三萬二千代，以正法教化世間，其最後的國王，名為象授（Xiangshou）。像授王（Xiangshou Wang）在削石城（Xuanshi Cheng）中，子孫世代為王，直至經歷五千代，其最後的國王，名為及時王（Jishi Wang）。及時王（Jishi Wang）在廣肩胸城（Guangjianxiong Cheng）中，子孫世代為王，經歷三萬二千代，以正法教化世間，其最後的國王，名為童勝力（Tongshengli）。再者，勝力王（Shengli Wang），在無勝城（Wusheng Cheng）中，子孫世代為王，直至經歷三萬二千代，以正法教化世間，其最後的國王，名為上勝（Shangsheng）。再者，那上勝王（Shangsheng Wang），在妙童女城（Miaotongnu Cheng）中，子孫世代為王，直至經歷一萬二千代，以正法教化世間，其最後的國王，名為勝軍（Shengjun）。再者，各位！勝軍王（Shengjun Wang）在瞻婆城（Zhanpo Cheng）中，子孫世代為王，直至經歷一萬八千代，以正法教化世間，其最後的國王，名為龍天（Longtian）。再者，各位！那龍天王（Longtian Wang）在末利城（Mali Cheng）中，子孫世代為王，直至經歷二萬五千代，以正法教化世間，其最後的國王，名為人天（Rentian）。再者，各位！那人天王（Rentian Wang）在多摩栗坻城（Duomaliqi Cheng）中，子孫世代為王，直至一萬二千代，以正法教化世間，其最後的國王，名為海天（Haitian）。再者，各位！海天王（Haitian Wang）在歡喜城（Huanxi Cheng）中，子孫世代為王，直至一萬八千代，以正法教化世間，其最後的國王，名為善惠（Shanhui）。再者，各位！善惠王（Shanhui Wang）在王舍城（Wangshe Cheng）中，子孫世代為王，二萬五千代，以正法教化世間，其最後的國王，名為除闇（Chuan）。再者，各位！除闇王（Chuan Wang）又在婆羅痆斯城（Poluonaisi Cheng）中，子孫世代為王，直至一百代，以正法教化世間，其最後的國王，名為大帝軍（Dadi Jun）。再者，各位！大帝軍王（Dadi Jun Wang）在俱尸那城（Jushina Cheng）中，子孫世代為王，直至八萬四千』
【English Translation】 Nandang Nandang Wang. In the past, in the city of Jinpiluo (Jinpiluo Cheng), descendants succeeded to the throne for eighty-four thousand generations, the last king was named Fanshou (梵授).
'Furthermore, everyone! King Fanshou (Fanshou Wang) in the city of Xiangzao (Xiangzao Cheng), descendants succeeded to the throne for thirty-two thousand generations, teaching the world with the true Dharma, the last king was named Xiangshou (象授). King Xiangshou (Xiangshou Wang) in the city of Xuanshi (Xuanshi Cheng), descendants succeeded to the throne for five thousand generations, the last king was named Jishi (及時). King Jishi (Jishi Wang) in the city of Guangjianxiong (Guangjianxiong Cheng), descendants succeeded to the throne for thirty-two thousand generations, teaching the world with the true Dharma, the last king was named Tongshengli (童勝力). Furthermore, King Shengli (Shengli Wang), in the city of Wusheng (Wusheng Cheng), descendants succeeded to the throne for thirty-two thousand generations, teaching the world with the true Dharma, the last king was named Shangsheng (上勝). Furthermore, King Shangsheng (Shangsheng Wang), in the city of Miaotongnu (Miaotongnu Cheng), descendants succeeded to the throne for twelve thousand generations, teaching the world with the true Dharma, the last king was named Shengjun (勝軍). Furthermore, everyone! King Shengjun (Shengjun Wang) in the city of Zhanpo (Zhanpo Cheng), descendants succeeded to the throne for eighteen thousand generations, teaching the world with the true Dharma, the last king was named Longtian (龍天). Furthermore, everyone! King Longtian (Longtian Wang) in the city of Mali (Mali Cheng), descendants succeeded to the throne for twenty-five thousand generations, teaching the world with the true Dharma, the last king was named Rentian (人天). Furthermore, everyone! King Rentian (Rentian Wang) in the city of Duomaliqi (Duomaliqi Cheng), descendants succeeded to the throne for twelve thousand generations, teaching the world with the true Dharma, the last king was named Haitian (海天). Furthermore, everyone! King Haitian (Haitian Wang) in the city of Huanxi (Huanxi Cheng), descendants succeeded to the throne for eighteen thousand generations, teaching the world with the true Dharma, the last king was named Shanhui (善惠). Furthermore, everyone! King Shanhui (Shanhui Wang) in the city of Wangshe (Wangshe Cheng), descendants succeeded to the throne for twenty-five thousand generations, teaching the world with the true Dharma, the last king was named Chuan (除闇). Furthermore, everyone! King Chuan (Chuan Wang) again in the city of Poluonaisi (Poluonaisi Cheng), descendants succeeded to the throne for one hundred generations, teaching the world with the true Dharma, the last king was named Dadi Jun (大帝軍). Furthermore, everyone! King Dadi Jun (Dadi Jun Wang) in the city of Jushina (Jushina Cheng), descendants succeeded to the throne for eighty-four thousand.'
代正法化世，其最後王，名為海神。複次諸仁！其海神王于布多羅城中子孫更王，乃至一千代王法化世，其最後主名曰修行。複次諸仁！其修行王復于俱尸那城中子孫更王，乃至八萬四千代正法化世，其最後王，名為廣面。複次諸仁！其廣面王復于波羅痆斯城子孫相承，乃至十萬代正法化人，其最後王，名為地主。複次諸仁！其地主王復于無戰城中子孫相承乃至一千代，其最後王，名持大地，如法化人。複次諸仁！其持地王，于彌恥羅城中子孫相承乃至八萬四千代正法化世，其最後王，名為大天。
「複次諸仁！其大天王復于彌恥羅城中子孫相承，八萬四千代皆名大天，並得仙通及修戒行正法化人，其最後王，名為你彌。你彌王有息，名正謝王。其王有息，名堅、次名佉努、次名近佉努、次名有佉努、次名極佉努、次名善見、次名正見、次名軍聽、次名悟了、次名大悟、次名悟軍、次名無憂、次名離憂、次名續果、次名善合、次名大聲、次名殺大聲、次名明旦、次名坊主、次名鬥戰、次名生怖、次名慶喜、次名鏡門、次名能生、次名普生、次名最勝、次名飲食、次名多飲食、次名難勝、次名極難勝、次名安立、次名善立、次名大力、次名勝大力、次名善慧、次名勝堅固、次名十弓、次名百弓、次名新弓、次名妙
【現代漢語翻譯】 現代漢語譯本： 那時正法教化世間，最後的國王名為海神（Hai Shen）。再次諸位賢者！海神王在布多羅城（Bu Duo Luo Cheng）中子孫世代為王，乃至一千代國王以正法教化世間，其最後的主君名為修行（Xiu Xing）。再次諸位賢者！修行王又在俱尸那城（Ju Shi Na Cheng）中子孫世代為王，乃至八萬四千代以正法教化世間，其最後的國王名為廣面（Guang Mian）。再次諸位賢者！廣面王又在波羅痆斯城（Bo Luo Nie Si Cheng）子孫相承，乃至十萬代以正法教化世人，其最後的國王名為地主（Di Zhu）。再次諸位賢者！地主王又在無戰城（Wu Zhan Cheng）中子孫相承乃至一千代，其最後的國王，名持大地（Chi Da Di），如法教化世人。再次諸位賢者！持地王，在彌恥羅城（Mi Chi Luo Cheng）中子孫相承乃至八萬四千代以正法教化世間，其最後的國王，名為大天（Da Tian）。
『再次諸位賢者！大天王又在彌恥羅城（Mi Chi Luo Cheng）中子孫相承，八萬四千代都名為大天（Da Tian），並且獲得仙通以及修行戒律正法教化世人，其最後的國王，名為你彌（Ni Mi）。你彌王有兒子，名正謝王（Zheng Xie Wang）。這位國王有兒子，名堅（Jian）、次名佉努（Qie Nu）、次名近佉努（Jin Qie Nu）、次名有佉努（You Qie Nu）、次名極佉努（Ji Qie Nu）、次名善見（Shan Jian）、次名正見（Zheng Jian）、次名軍聽（Jun Ting）、次名悟了（Wu Liao）、次名大悟（Da Wu）、次名悟軍（Wu Jun）、次名無憂（Wu You）、次名離憂（Li You）、次名續果（Xu Guo）、次名善合（Shan He）、次名大聲（Da Sheng）、次名殺大聲（Sha Da Sheng）、次名明旦（Ming Dan）、次名坊主（Fang Zhu）、次名鬥戰（Dou Zhan）、次名生怖（Sheng Bu）、次名慶喜（Qing Xi）、次名鏡門（Jing Men）、次名能生（Neng Sheng）、次名普生（Pu Sheng）、次名最勝（Zui Sheng）、次名飲食（Yin Shi）、次名多飲食（Duo Yin Shi）、次名難勝（Nan Sheng）、次名極難勝（Ji Nan Sheng）、次名安立（An Li）、次名善立（Shan Li）、次名大力（Da Li）、次名勝大力（Sheng Da Li）、次名善慧（Shan Hui）、次名勝堅固（Sheng Jian Gu）、次名十弓（Shi Gong）、次名百弓（Bai Gong）、次名新弓（Xin Gong）、次名妙』
【English Translation】 English version: At that time, the Righteous Dharma was transforming the world, and the last king was named Hai Shen (Sea God). Furthermore, noble ones! King Hai Shen's descendants continued to rule in the city of Bu Duo Luo Cheng (Potala City), up to a thousand generations of kings who transformed the world with the Dharma. The last ruler was named Xiu Xing (Practice). Furthermore, noble ones! King Xiu Xing again ruled in the city of Ju Shi Na Cheng (Kushinagar) through his descendants, up to eighty-four thousand generations who transformed the world with the Righteous Dharma. The last king was named Guang Mian (Broad Face). Furthermore, noble ones! King Guang Mian's descendants succeeded each other in the city of Bo Luo Nie Si Cheng (Varanasi), up to one hundred thousand generations who transformed people with the Righteous Dharma. The last king was named Di Zhu (Earth Lord). Furthermore, noble ones! King Di Zhu's descendants succeeded each other in the city of Wu Zhan Cheng (No War City) up to one thousand generations. The last king was named Chi Da Di (Earth Holder), who transformed people according to the Dharma. Furthermore, noble ones! King Chi Di ruled in the city of Mi Chi Luo Cheng (Mithila) through his descendants, up to eighty-four thousand generations who transformed the world with the Righteous Dharma. The last king was named Da Tian (Great Heaven).
'Furthermore, noble ones! King Da Tian's descendants succeeded each other in the city of Mi Chi Luo Cheng (Mithila), for eighty-four thousand generations, all named Da Tian (Great Heaven), and they all attained supernatural powers and cultivated precepts, practicing the Righteous Dharma to transform people. The last king was named Ni Mi. King Ni Mi had a son named King Zheng Xie (Righteous Thanks). This king had sons named Jian (Firm), then Qie Nu, then Jin Qie Nu, then You Qie Nu, then Ji Qie Nu, then Shan Jian (Good View), then Zheng Jian (Right View), then Jun Ting, then Wu Liao (Understanding), then Da Wu (Great Understanding), then Wu Jun, then Wu You (No Worry), then Li You (Away from Worry), then Xu Guo (Continuing Fruit), then Shan He (Good Union), then Da Sheng (Loud Voice), then Sha Da Sheng (Killing Loud Voice), then Ming Dan (Bright Dawn), then Fang Zhu (Neighborhood Lord), then Dou Zhan (Fighting Battle), then Sheng Bu (Generating Fear), then Qing Xi (Celebrating Joy), then Jing Men (Mirror Gate), then Neng Sheng (Capable of Generating), then Pu Sheng (Universal Generating), then Zui Sheng (Most Victorious), then Yin Shi (Eating and Drinking), then Duo Yin Shi (Much Eating and Drinking), then Nan Sheng (Difficult to Conquer), then Ji Nan Sheng (Extremely Difficult to Conquer), then An Li (Peaceful Standing), then Shan Li (Good Standing), then Da Li (Great Strength), then Sheng Da Li (Victorious Great Strength), then Shan Hui (Good Wisdom), then Sheng Jian Gu (Victorious Firmness), then Shi Gong (Ten Bows), then Bai Gong (Hundred Bows), then Xin Gong (New Bow), then Miao'
色弓、次名勝弓、次名堅弓、次名十䡬、次名百䡬、次名千䡬、次名妙色䡬、次名牢䡬。
「複次諸仁！牢䡬王于善議城中子孫相承，七萬七千代，彼最後王，號果仙王。複次諸仁！果仙王有息，名龍護。龍護復于波羅痆斯城子孫相承一百一代，彼最後王名吉枳。爾時迦葉波如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、薄伽梵，出興於世。時彼釋迦牟尼菩薩，于迦葉佛所，發阿耨多羅三藐三菩提心，凈修梵行生睹史多天。複次諸仁！吉枳王有息，名善生。複次諸仁！善生王復于補多羅城子孫相承一百一代，彼最後王名耳生。複次諸仁！耳生王有二息：一名喬答摩，一名波羅墮阇。彼喬答摩念欲出家，波羅墮阇念為國王。喬答摩見其父王，非法為法、法為非法，治化國務，便作是念：『若父王歿我當爲王，法為非法、非法為法，如是治國我當墮地獄。既有此難，我當云何設何方便而得出家，得免斯苦？』作是念已詣父王所，頂禮合掌白父王言：『大王當知！我欲出家趣于非家。』王告子言：『若義利故，多有人舍施財物，供養天神、事火苦行，求國王位。汝今已得，我捨命已，汝當紹位。何故汝今舍此而去？』喬答摩白言：『我見國王非法為法、法為非法，由此罪業當墮地獄。
【現代漢語翻譯】 現代漢語譯本 色弓（各種顏色的弓）、次名勝弓（更勝一籌的弓）、次名堅弓（堅固的弓）、次名十䡬（能拉開十䡬的弓）、次名百䡬（能拉開百䡬的弓）、次名千䡬（能拉開千䡬的弓）、次名妙色䡬（顏色奇妙的䡬）、次名牢䡬（堅固的䡬）。
『再者，各位仁者！牢䡬王在善議城中子孫世代相傳，歷經七萬七千代，那最後的國王，名叫果仙王。 再者，各位仁者！果仙王有個兒子，名叫龍護。龍護又在波羅痆斯城子孫世代相傳一百一代，那最後的國王名叫吉枳。當時迦葉波如來（Kasyapa Tathagata，過去七佛之一）、應供（值得供養）、正遍知（完全覺悟者）、明行足（具有智慧和德行）、善逝（已證涅槃）、世間解（瞭解世間一切事理）、無上士（無上的人）、調御丈夫（調伏人心的導師）、天人師（天和人的導師）、佛（覺悟者）、薄伽梵（世尊），出現於世。當時釋迦牟尼菩薩，在迦葉佛那裡，發了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），清凈地修習梵行，往生到兜率陀天（Tushita Heaven）。 再者，各位仁者！吉枳王有個兒子，名叫善生。 再者，各位仁者！善生王又在補多羅城子孫世代相傳一百一代，那最後的國王名叫耳生。 再者，各位仁者！耳生王有兩個兒子：一個名叫喬答摩（Gautama），一個名叫波羅墮阇（Bharadvaja）。那喬答摩想要出家，波羅墮阇想要當國王。喬答摩看到他的父王，把非法當作法，把法當作非法，治理國家事務，就想：『如果父王去世我當了國王，把法當作非法，把非法當作法，這樣治理國家我將墮入地獄。既然有這樣的災難，我應當如何想辦法才能出家，才能免除這種痛苦？』這樣想著，就到父王那裡，頂禮合掌對父王說：『大王應當知道！我想要出家，離開家庭。』國王告訴兒子說：『爲了義利，很多人捨棄財物，供養天神、從事火供苦行，求取國王的地位。你現在已經得到，我捨棄性命之後，你應當繼承王位。為什麼你現在要捨棄這一切離開呢？』喬答摩回答說：『我看到國王把非法當作法，把法當作非法，因為這樣的罪業將會墮入地獄。
【English Translation】 English version 『Colored Bow, next named Superior Bow, next named Strong Bow, next named Ten 䡬, next named Hundred 䡬, next named Thousand 䡬, next named Wonderful Colored 䡬, next named Firm 䡬.』
『Furthermore, noble ones! King Firm 䡬, in the city of Good Counsel, had descendants succeeding each other for seventy-seven thousand generations. The last of them was named King Fruit Immortal. Furthermore, noble ones! King Fruit Immortal had a son named Dragon Protector. Dragon Protector, in the city of Varanasi, had descendants succeeding each other for one hundred and one generations. The last of them was named King Auspicious Crest. At that time, Kasyapa Tathagata (Kasyapa Tathagata, one of the past seven Buddhas), Worthy of Offerings, Perfectly and Completely Enlightened, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Beings, Teacher of Gods and Humans, Buddha (Enlightened One), Blessed One, appeared in the world. At that time, the Bodhisattva Shakyamuni, in the presence of Buddha Kasyapa, generated the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi-citta, unsurpassed perfect enlightenment), purely cultivated Brahma-conduct, and was born in the Tushita Heaven (Tushita Heaven). Furthermore, noble ones! King Auspicious Crest had a son named Good Birth. Furthermore, noble ones! King Good Birth, in the city of Potala, had descendants succeeding each other for one hundred and one generations. The last of them was named King Ear Birth. Furthermore, noble ones! King Ear Birth had two sons: one named Gautama (Gautama), and one named Bharadvaja (Bharadvaja). Gautama desired to renounce the world, while Bharadvaja desired to be king. Gautama saw his father, the king, treating what is unlawful as lawful, and what is lawful as unlawful, in governing the affairs of the state, and he thought: 『If my father dies and I become king, treating what is lawful as unlawful, and what is unlawful as lawful, in governing the country, I shall fall into hell. Since there is such a calamity, how should I devise a way to renounce the world and escape this suffering?』 Having thought this, he went to his father, bowed with palms joined, and said to his father: 『Great King, know that I wish to renounce the world and go forth from home.』 The king said to his son: 『For the sake of benefit and gain, many people give up wealth, make offerings to the gods, and practice asceticism with fire, seeking the position of king. You have already obtained it, and after I give up my life, you should inherit the throne. Why do you now abandon all this and leave?』 Gautama replied: 『I see the king treating what is unlawful as lawful, and what is lawful as unlawful, and because of such sinful deeds, he will fall into hell.』
我今怖畏，愿求出家。大王慈悲！從我此愿。』爾時彼王，知其子心畢欲出家，即便告言：『我今放汝隨意而去。』時彼王子聞此語已心大歡喜。
「去斯不遠有一仙人，名曰黑色。時彼王子，拜跪父王及諸眷屬辭別而去，詣黑色仙所，如法䠒跪頂禮雙足，白仙人言：『我欲出家，愿仙慈悲令我出家。』時彼仙人即便聽許。時彼王子既出家已，而求果子樹皮樹根以充資養，世便號為喬答摩仙。爾時父王便即捨命，第二王子波羅墮阇即立為王。爾時喬答摩仙，因恒食果子及諸樹葉，遂便得病，白鄔波馱耶言：『我今欲入于聚落中而乞飲食。』黑仙報曰：『仙人有法，所謂守護六根遠離六境，若在山谷，或入聚落，無有所畏。汝若能持如是仙法，隨意而去。可近補多羅城造作草舍依之而住。』爾時喬答摩頂禮親教辭別而去，詣補多羅城，於一閑林造作草舍，乞食自活。
「爾時補多羅城有一淫女名曰招賢，形貌端正眾所愛著。時有一不善人，名蜜捺羅，由淫貪心，將諸瓔珞及以妙衣送與彼女，須擬迎娶。時彼女人，著諸瓔珞及以妙衣，欲出往彼。時彼門邊見有一人，持五百銀錢與彼女人，便作是言：『汝來！汝來！共汝遊戲。』彼女思念：『我今得五百銀錢，何為不取？我若不取即不應理。』即取錢已與彼游
【現代漢語翻譯】 現代漢語譯本：我如今心懷怖畏，懇請允許我出家。大王您慈悲為懷！請成全我的願望。』當時，國王知道他的兒子一心想要出家，就告訴他說：『我現在放你隨意離去。』當時，王子聽到這話后，心中非常歡喜。 離這裡不遠的地方，有一位仙人，名叫黑色（Kāladeva）。當時，王子拜別父王和所有眷屬，辭別而去，前往黑色仙人那裡，如法跪拜，頂禮雙足，對仙人說：『我想要出家，希望仙人慈悲，允許我出家。』當時，那位仙人就答應了他。當時，王子出家后，就尋找果子、樹皮、樹根來充當食物，世人便稱他為喬答摩仙（Gautama）。當時，父王就去世了，第二個王子波羅墮阇（Bharadvaja）即位為王。當時，喬答摩仙因為長期食用果子和各種樹葉，就生病了，對鄔波馱耶（Upadhyaya，戒師）說：『我現在想要進入村落中去乞討食物。』黑仙回答說：『仙人有仙人的法則，就是要守護六根，遠離六境，無論在山谷中，還是進入村落，都沒有什麼可怕的。你如果能夠遵守這樣的仙法，就可以隨意離去。可以靠近補多羅城（Potala）建造草舍，依靠它居住。』當時，喬答摩頂禮親教師，辭別而去，前往補多羅城，在一處空閑的樹林里建造草舍，靠乞討食物來維持生活。 當時，補多羅城裡有一位**，名叫招賢（Lakshmi），容貌端正，受到眾人喜愛。當時，有一個不善良的人，名叫蜜捺羅（Mitra），因為淫慾貪婪之心，將各種瓔珞以及美妙的衣服送給她，想要迎娶她。當時，那位女人，戴著各種瓔珞以及美妙的衣服，想要出門前往他那裡。當時，在她的門邊看見有一個人，拿著五百銀錢給那位女人，就說：『你來！你來！和你一起玩樂。』那位女人心想：『我現在得到五百銀錢，為什麼不拿呢？我如果不拿就不合理了。』就拿了錢，和他一起玩樂。
【English Translation】 English version: 'I am now filled with fear and wish to renounce the world. O Great King, have compassion and grant me this wish!' At that time, the king, knowing that his son was determined to renounce the world, said to him, 'I now release you to go as you please.' Upon hearing these words, the prince was overjoyed. Not far from there lived a hermit named Kāladeva (Black Deity). The prince bid farewell to his father the king and all his relatives, and went to the hermit Kāladeva. He knelt respectfully, prostrated himself at his feet, and said to the hermit, 'I wish to renounce the world. I beseech you, O compassionate hermit, to allow me to do so.' The hermit granted his request. After the prince had renounced the world, he sought fruits, bark, and roots of trees for sustenance, and was known as the hermit Gautama (Best Cow). At that time, the king passed away, and the second prince, Bharadvaja (Lark), was installed as king. At that time, the hermit Gautama, having constantly eaten fruits and leaves of various trees, became ill and said to Upadhyaya (Preceptor), 'I now wish to enter a village to beg for food.' The black hermit replied, 'Hermits have their own rules, which is to guard the six senses and stay away from the six objects of sense. Whether in the mountains or in the villages, there is nothing to fear. If you can uphold such hermit rules, you may go as you please. You may build a hut near the city of Potala (Abode of Avalokiteśvara) and live there.' Then Gautama bowed to his preceptor, bid farewell, and went to the city of Potala, where he built a hut in a secluded forest and lived by begging for food. At that time, in the city of Potala, there was a courtesan named Lakshmi (Good Omen), who was beautiful and beloved by all. At that time, there was a wicked man named Mitra (Friend), who, driven by lust and greed, sent her various ornaments and beautiful clothes, intending to marry her. At that time, the woman, wearing the ornaments and beautiful clothes, was about to go to him. At that time, at her door, she saw a man holding five hundred silver coins, who said to her, 'Come! Come! Let us play together.' The woman thought, 'Now that I have five hundred silver coins, why shouldn't I take them? It would be unreasonable not to take them.' So she took the money and played with him.
戲。爾時淫女使從女人往詣蜜捺羅所而作是言：『我未莊飾，少時即來。』彼侍從女奉此語已，詣蜜捺羅所具陳上事。時銀錢主，別有餘事須臾即去。爾時淫女復作是念：『此人已去，欲往先處時亦不晚。』告從女曰：『詣蜜捺羅所作如是言：「我莊飾了，未審與我何處園林而可相見？」』時彼從女，奉此語已詣彼蜜捺羅所，具陳上事。時蜜捺羅報曰：『汝癡婦女人，或言：「未莊飾」或言：「莊飾了。」』時彼使女，先於大家有所嫌恨，便告彼曰：『我之大家非未莊飾，意欲以汝瓔珞及衣莊飾其身，別看余婿。』時蜜捺羅聞此語已，欲心便息而生害意，便告侍女言：『汝報淫女，莊飾既了來某園林。』時彼從女詣淫女所具陳上事。時彼淫女聞此語已莊飾瓔珞，往詣彼林見蜜捺羅。蜜捺羅便即嗔曰：『咄哉淫女！云何持我瓔珞妙衣別看余婿？』淫女報曰：『聖子！女人常有如是過失，愿恕其過。』時蜜捺羅即發忿恨，便拔利刀殺彼淫女。時彼從女即唱是言：『賊！賊！殺我大家。』眾人聞已皆集其所。
「爾時園中有喬答摩仙，于草屋坐。時蜜捺羅見眾集已，心生怖畏無處可避，遂將血刀往仙人處，置草屋前隨眾而立。爾時眾人見彼死女，尋逐軌跡，于草屋前見其血刀，即捉仙人便作是言：『汝是仙形，云何而
【現代漢語翻譯】 現代漢語譯本：當時，（姓名待補）派侍女去蜜捺羅（Mitnaluo，人名）那裡，說：『我還沒有打扮好，稍後就來。』那侍女傳達了這句話后，就去蜜捺羅那裡，詳細地說了這件事。當時，銀錢主（指蜜捺羅）因為有其他事情，一會兒就離開了。當時，（姓名待補）又這樣想：『這個人已經走了，現在去之前約定的地方也不晚。』於是告訴侍女說：『你去蜜捺羅那裡這樣說：「我已經打扮好了，不知道在哪裡園林可以相見？」』當時，那侍女傳達了這句話后，就去蜜捺羅那裡，詳細地說了這件事。當時，蜜捺羅回答說：『你這個愚蠢的女人，一會兒說「沒有打扮好」，一會兒說「已經打扮好了」。』當時，那侍女之前對（姓名待補）有所不滿，就告訴蜜捺羅說：『我的主人並不是沒有打扮好，她是想用你的瓔珞和衣服打扮自己，另外去見其他的丈夫。』當時，蜜捺羅聽到這句話后，淫慾之心就消失了，轉而生起了害人之心，於是告訴侍女說：『你回覆（姓名待補），說打扮好了就來某個園林。』當時，那侍女去（姓名待補）那裡，詳細地說了這件事。當時，（姓名待補）聽到這句話后，就戴上瓔珞，前往那個園林去見蜜捺羅。蜜捺羅立刻發怒說：『可惡的（姓名待補）！為什麼拿著我的瓔珞和華麗的衣服去見其他的丈夫？』（姓名待補）回答說：『聖子！女人常常有這樣的過失，希望您能原諒我的過錯。』當時，蜜捺羅立刻勃然大怒，就拔出利刀殺死了**（姓名待補）。當時，那侍女立刻喊道：『強盜！強盜！殺死了我的主人。』眾人聽到后都聚集到那裡。 當時，園中有一位喬答摩仙（Qiaodamo xian，人名，仙人）在草屋裡坐著。當時，蜜捺羅看到眾人聚集起來，心中感到恐懼，無處可逃，於是拿著帶血的刀前往仙人那裡，把刀放在草屋前，隨著眾人站在那裡。當時，眾人看到死去的女子，尋找軌跡，在草屋前看到了帶血的刀，就抓住仙人說：『你是仙人的樣子，為什麼卻……』
【English Translation】 English version: At that time, ** (name to be filled) sent a maidservant to Mitnaluo (Mitnaluo, a name) and said, 'I have not yet dressed up, I will come in a little while.' After the maidservant conveyed this message, she went to Mitnaluo and explained the matter in detail. At that time, the silver money master (referring to Mitnaluo), left for a moment because he had other things to do. At that time, ** (name to be filled) thought again: 'This person has already left, it is not too late to go to the previously agreed place now.' So she told the maidservant, 'Go to Mitnaluo and say this: "I have already dressed up, I don't know where in the garden we can meet?"' At that time, the maidservant conveyed this message and went to Mitnaluo and explained the matter in detail. At that time, Mitnaluo replied, 'You foolish woman, sometimes you say "not dressed up" and sometimes you say "already dressed up".' At that time, the maidservant, who had previously been dissatisfied with ** (name to be filled), told Mitnaluo, 'My master is not that she hasn't dressed up, she wants to use your necklace and clothes to dress herself up and see other husbands.' At that time, after Mitnaluo heard this, the desire in his heart disappeared, and he developed a murderous intention, so he told the maidservant, 'You reply to ** (name to be filled), and say that after dressing up, come to a certain garden.' At that time, the maidservant went to ** (name to be filled) and explained the matter in detail. At that time, after ** (name to be filled) heard this, she put on her necklace and went to that garden to see Mitnaluo. Mitnaluo immediately became angry and said, 'Damn ** (name to be filled)! Why are you taking my necklace and beautiful clothes to see other husbands?' ** (name to be filled) replied, 'Holy son! Women often have such faults, I hope you can forgive my mistakes.' At that time, Mitnaluo immediately became furious, and drew his sharp knife and killed ** (name to be filled). At that time, the maidservant immediately shouted, 'Thief! Thief! Killed my master.' When everyone heard this, they gathered there. At that time, there was a Gotama Immortal (Qiaodamo xian, a name, an immortal) sitting in a thatched hut in the garden. At that time, Mitnaluo saw the crowd gathering, felt fear in his heart, and had nowhere to escape, so he took the bloody knife to the immortal, placed the knife in front of the thatched hut, and stood there with the crowd. At that time, the people saw the dead woman, searched for traces, saw the bloody knife in front of the thatched hut, and grabbed the immortal and said, 'You are in the form of an immortal, why would you...'
作如是惡業？』時仙報曰：『我有何咎？』眾人告曰：『汝與女人行於非法，復殺彼命。』仙人報曰：『我實不作如是惡業。』眾人不信，便即捉縛將至王所，白大王言：『此人與彼淫女共行非法，便殺彼女。』王聞此言更不審問，令將其仙坐尖木上，以其赤鬘著于頭上，令彼旃陀羅人身著青衣，各執利刀周匝圍繞，將彼仙人擊鼓宣示巡行城內，告諸人曰：『當知彼仙犯如此罪。』從南門出，而擲仙人于尖木上。時黑色仙，來覓此仙不知何在？處處求覓，乃見被擲在尖木上，情甚悲傷懊惱啼泣，問曰：『汝因何事遇如此苦？』時喬答摩哽咽悲泣，白鄔波馱耶曰：『此是先業，孰能避脫？』鄔波馱耶告曰：『善子！汝今被傷，于諸法行身心退不？』彼報師曰：『我今身雖被傷，心無損害。』親教告曰：『我何得知？』彼報師曰：『我發實語，曾不妄言。若我心行實不改者，愿鄔波馱耶黑顏變作金色。』發此語已，而彼仙人變為金色，四方傳告：『黑仙變為金色。』其師見斯實愿，心生怪喜嘆爲希有。時喬答摩仙復白師曰：『我今捨命，當得何道？』師答曰：『善子！如外道真婆羅門法說，無子者不得善道。汝有子不？』答曰：『我昔于宮內，為童子時意樂修道，便舍家宅常修梵行，從何得子？』教師告曰：『若如此者當
【現代漢語翻譯】 現代漢語譯本：『做了這樣的惡業嗎？』當時仙人回答說：『我有什麼過錯？』眾人告訴他說：『你與女人行茍且之事，又殺了她的性命。』仙人回答說：『我實在沒有做這樣的惡業。』眾人不相信，便立即捉住捆綁他，帶到國王那裡，稟告大王說：『這個人與那個**（此處原文有刪減，指不貞潔的女子）一同行茍且之事，然後殺了她。』國王聽了這話，不再審問，命令將這個仙人放在尖木樁上，把紅色的花鬘戴在他的頭上，讓那些旃陀羅人（Candala，印度種姓制度中的賤民）身穿青色的衣服，各自拿著鋒利的刀，四面圍繞著他，敲著鼓在城內巡行示眾，告訴眾人說：『要知道這個仙人犯了這樣的罪。』從南門出去，將仙人扔在尖木樁上。當時黑色仙人，來尋找這個仙人，不知道他在哪裡？到處尋找，才看見他被扔在尖木樁上，心情非常悲傷懊惱，啼哭著，問道：『你因為什麼事遭受這樣的苦難？』當時喬答摩（Gautama，釋迦牟尼的姓氏）哽咽著悲傷地哭泣，對鄔波馱耶（Upadhyaya，導師）說：『這是先前的業報，誰能逃避呢？』鄔波馱耶告訴他說：『好孩子！你現在受了傷，對於諸法（dharma，佛法）的修行，身心退轉了嗎？』他回答老師說：『我現在身體雖然受了傷，心沒有受到損害。』親教師說：『我怎麼知道呢？』他回答老師說：『我說的是實話，從來沒有說過謊。如果我的心意確實沒有改變，希望鄔波馱耶的黑顏色變成金色。』說完這句話后，那個仙人就變成了金色，四處傳告：『黑仙變成了金色。』他的老師看到這個真實的誓願，心中感到奇怪和歡喜，讚歎這是稀有的事情。當時喬答摩仙人又問老師說：『我現在捨棄生命，應當得到什麼果報？』老師回答說：『好孩子！像外道真婆羅門（Brahman，印度教的祭司階層）的法所說，沒有兒子的人不能得到好的果報。你有兒子嗎？』回答說：『我過去在宮內，還是童子的時候，就喜歡修行，於是捨棄家宅，常常修習梵行（brahmacarya，清凈的行為），從哪裡得到兒子呢？』教師告訴他說：『如果這樣的話，應當……』 English version: 'Did you commit such evil deeds?' At that time, the immortal replied, 'What fault is mine?' The crowd told him, 'You engaged in unlawful acts with a woman and then killed her.' The immortal replied, 'I truly did not commit such evil deeds.' The crowd did not believe him and immediately seized and bound him, taking him to the king and reporting, 'This person engaged in unlawful acts with that ** (text omitted, referring to an unchaste woman) and then killed her.' Upon hearing this, the king did not investigate further and ordered that the immortal be placed on a sharp wooden stake, a red garland placed on his head, and those Candala (Candala, outcastes in the Indian caste system) people, dressed in blue, each holding a sharp knife, surround him. They paraded him around the city, beating drums and announcing to the people, 'Know that this immortal has committed such a crime.' They exited through the south gate and threw the immortal onto the sharp wooden stake. At that time, the black immortal came looking for this immortal, not knowing where he was. He searched everywhere and finally saw him thrown on the sharp wooden stake, feeling very sad and distressed, weeping and asking, 'Why have you suffered such hardship?' At that time, Gautama (Gautama, the family name of Shakyamuni) choked with sobs and said to Upadhyaya (Upadhyaya, teacher), 'This is past karma; who can escape it?' Upadhyaya told him, 'Good child! Now that you are injured, have you regressed in your practice of the Dharma (dharma, Buddhist teachings) in body and mind?' He replied to his teacher, 'Although my body is injured, my mind is not harmed.' The preceptor said, 'How can I know?' He replied to his teacher, 'I speak the truth and have never lied. If my mind truly has not changed, may Upadhyaya's black color turn to gold.' After saying this, the immortal turned to gold, and it was proclaimed everywhere, 'The black immortal has turned to gold.' His teacher, seeing this true vow, felt strange and joyful in his heart, praising it as rare. At that time, the immortal Gautama again asked his teacher, 'Now that I am giving up my life, what path shall I attain?' The teacher replied, 'Good child! As the heretical true Brahman (Brahman, the priestly class in Hinduism) law says, one without a son cannot attain a good path. Do you have a son?' He replied, 'In the past, when I was a child in the palace, I enjoyed practicing the Way, so I abandoned my home and always practiced brahmacarya (brahmacarya, pure conduct). How could I have a son?' The teacher told him, 'If that is the case, then you should...'
【English Translation】 English version: 'Did you commit such evil deeds?' At that time, the immortal replied, 'What fault is mine?' The crowd told him, 'You engaged in unlawful acts with a woman and then killed her.' The immortal replied, 'I truly did not commit such evil deeds.' The crowd did not believe him and immediately seized and bound him, taking him to the king and reporting, 'This person engaged in unlawful acts with that ** (text omitted, referring to an unchaste woman) and then killed her.' Upon hearing this, the king did not investigate further and ordered that the immortal be placed on a sharp wooden stake, a red garland placed on his head, and those Candala (Candala, outcastes in the Indian caste system) people, dressed in blue, each holding a sharp knife, surround him. They paraded him around the city, beating drums and announcing to the people, 'Know that this immortal has committed such a crime.' They exited through the south gate and threw the immortal onto the sharp wooden stake. At that time, the black immortal came looking for this immortal, not knowing where he was. He searched everywhere and finally saw him thrown on the sharp wooden stake, feeling very sad and distressed, weeping and asking, 'Why have you suffered such hardship?' At that time, Gautama (Gautama, the family name of Shakyamuni) choked with sobs and said to Upadhyaya (Upadhyaya, teacher), 'This is past karma; who can escape it?' Upadhyaya told him, 'Good child! Now that you are injured, have you regressed in your practice of the Dharma (dharma, Buddhist teachings) in body and mind?' He replied to his teacher, 'Although my body is injured, my mind is not harmed.' The preceptor said, 'How can I know?' He replied to his teacher, 'I speak the truth and have never lied. If my mind truly has not changed, may Upadhyaya's black color turn to gold.' After saying this, the immortal turned to gold, and it was proclaimed everywhere, 'The black immortal has turned to gold.' His teacher, seeing this true vow, felt strange and joyful in his heart, praising it as rare. At that time, the immortal Gautama again asked his teacher, 'Now that I am giving up my life, what path shall I attain?' The teacher replied, 'Good child! As the heretical true Brahman (Brahman, the priestly class in Hinduism) law says, one without a son cannot attain a good path. Do you have a son?' He replied, 'In the past, when I was a child in the palace, I enjoyed practicing the Way, so I abandoned my home and always practiced brahmacarya (brahmacarya, pure conduct). How could I have a son?' The teacher told him, 'If that is the case, then you should...'
念過去時事。』答曰：『我今被傷極至痠痛，節節支分如被刀割，唯念捨命。如何更有而起余想？』時彼親教師以神通力興大風雨，沐喬答摩身，其所苦痛遂得蘇息。念往昔淫慾之事，於是身中遂有兩渧精血，從身落地。以業力故，便成兩卵。如余經中說，有四種不思議事：一者諸佛境界不思議；二者龍不思議；三者世間心意不思議；四者一切有情業異熟力不思議。緣彼業力遂成於卵。
「其卵得日光暖故，漸漸成熟，各生一童子。去其生處不遠有一甘蔗園，其二童子遂游彼園內，以福力故顏容日盛。其喬答摩，被日光炙遂便命終。爾時變金色仙人于明旦時來看喬答摩，見其命過，復見地上卵破，尋童子跡至甘蔗園中，見其童子。爾時仙人入定觀察，此二童子從何而來？是誰之子？即知是彼喬答摩體胤。便生愛念，將二童子還其住處，每日撫養漸漸長大，即為立名，號曰暖生，因此稱為日種。復緣喬答摩體胤故，亦名喬答摩。從本身生故，名身生。復于甘蔗園中得故，亦名甘蔗種。由此四緣故，有此四號。復于異時，婆羅墮阇王無子身死，諸臣共議：『王恐無子，令誰繼嗣？』而有臣曰：『其王有兄喬答摩，先已入山修道，據其族次正合繼位。』作是議已，便往變金色仙人所，到已頂禮合掌，白言：『大仙！我
【現代漢語翻譯】 現代漢語譯本 『回憶過去的事情。』回答說：『我現在受傷非常嚴重，痠痛難忍，每個關節都像被刀割一樣，只想捨棄生命。哪裡還有心思去想其他的事情呢？』當時，那位親教師用神通力興起大風雨，沐浴喬答摩（Gautama，人名）的身體，他的痛苦才得以緩解。當他回憶起過去的淫慾之事時，身體里就產生了兩個精血滴，從身上掉落到地上。由於業力的緣故，就變成了兩個卵。正如其他經典中所說，有四種不可思議的事情：一是諸佛的境界不可思議；二是龍不可思議；三是世間的心意不可思議；四是一切有情眾生的業力果報不可思議。由於這種業力，就形成了卵。 這兩個卵因為得到陽光的溫暖，漸漸成熟，各自生出一個童子。離他們出生的地方不遠，有一個甘蔗園，這兩個童子就在園內玩耍，因為福力的緣故，他們的容貌一天比一天好看。那個喬答摩（Gautama），被太陽曬死了。當時，變金色仙人第二天早上來看喬答摩（Gautama），看到他已經死了，又看到地上破裂的卵，就順著童子的軌跡找到甘蔗園中，見到了這兩個童子。當時，仙人入定觀察，這兩個童子是從哪裡來的？是誰的兒子？立刻知道他們是喬答摩（Gautama）的後代。於是生起愛憐之心，將兩個童子帶回自己的住處，每天撫養他們，漸漸長大，就給他們取名，叫做暖生，因此被稱為日種。又因為是喬答摩（Gautama）的後代，也叫喬答摩（Gautama）。因為是從他自身所生，所以叫身生。又因為是在甘蔗園中得到的，所以也叫甘蔗種。由於這四個緣故，他們有這四個稱號。後來，婆羅墮阇王（King Bharadvaja）沒有兒子就去世了，大臣們一起商議：『國王沒有兒子，讓誰來繼承王位呢？』其中一個大臣說：『國王有個哥哥叫喬答摩（Gautama），先前已經入山修行，按照家族的順序，正應該由他來繼承王位。』商議完畢，就前往變金色仙人那裡，到達后頂禮合掌，說道：『大仙！我
【English Translation】 English version 'Reflect on past events.' He replied, 'I am now so severely injured that I am in extreme pain, with every joint feeling as if it were being cut by a knife. I only think of giving up my life. How could I possibly have the energy to think of anything else?' At that time, the preceptor, using his supernatural powers, caused a great wind and rain to bathe Gautama's (Gautama, name of a person) body, and his suffering was alleviated. When he recalled past lustful events, two drops of semen and blood were produced in his body, falling to the ground. Due to the force of karma, they became two eggs. As it is said in other sutras, there are four inconceivable things: first, the realm of the Buddhas is inconceivable; second, dragons are inconceivable; third, the minds of the world are inconceivable; and fourth, the power of the karmic ripening of all sentient beings is inconceivable. Due to this karmic force, the eggs were formed. The eggs, warmed by the sunlight, gradually matured, and each gave birth to a boy. Not far from where they were born was a sugarcane garden, and the two boys played in the garden. Due to their merit, their appearances became more and more beautiful day by day. That Gautama (Gautama) died from being scorched by the sun. At that time, the golden-transformed immortal came to see Gautama (Gautama) the next morning, saw that he had died, and also saw the broken eggs on the ground. Following the traces of the boys, he found them in the sugarcane garden. At that time, the immortal entered into meditation and observed, 'Where did these two boys come from? Whose sons are they?' He immediately knew that they were the descendants of Gautama (Gautama). Then he felt love and compassion, took the two boys back to his dwelling, and raised them every day. As they gradually grew up, he gave them names, calling them Warm-born, and therefore they were called Sun-race. Also, because they were descendants of Gautama (Gautama), they were also called Gautama (Gautama). Because they were born from his own body, they were called Body-born. And because they were found in the sugarcane garden, they were also called Sugarcane-race. Due to these four reasons, they have these four names. Later, King Bharadvaja (King Bharadvaja) died without a son, and the ministers discussed together, 'The king has no son, who should inherit the throne?' One of the ministers said, 'The king has an elder brother named Gautama (Gautama), who has already entered the mountains to cultivate the Way. According to the order of the family, he should rightfully inherit the throne.' After discussing this, they went to the golden-transformed immortal, and upon arriving, they bowed and joined their palms, saying, 'Great Immortal! We
國王兄喬答摩仙，今在何處？』金仙報曰：『被汝等輩先已殺訖。』爾時臣等復白仙曰：『其喬答摩自出家已來，元不曾見，如何得殺？』金仙告曰：『我令汝等當自知之，喬答摩曾無過咎，枉被汝殺。』眾人復白曰：『如何殺之？』時彼金仙即說上事，諸人聞已咸白仙曰：『我等實是罪過。』作此語已，其二童子即至金仙左右。諸人問曰：『此二童子是誰種族？』金仙答曰：『此二童子是喬答摩子。』諸人復言：『如何有之？名字何等？』爾時金仙即說上事，諸人聞之皆大歡喜，即于仙所請長童子，侍衛歸國便冊為王。其王治國未久之間，即便身死無有子息。爾時諸臣，復于山中迎其小弟，次紹王位，眾立王號，名甘蔗王。
「複次諸人！時甘蔗王，補多勒迦城(唐云幼小)子孫相承，經一百一代，其二王皆名甘蔗種，其最後王名為軍將王。諸人當知，甘蔗軍將王亦名增長，有四大夫人，各生一男一女。其四王子：一名火炬面；二名大耳；三名象行；四名寶釧王。有四夫人，並皆身亡，時甘蔗軍將王處於宮內悲愁懊惱。諸人入宮，見軍將王憂愁不樂，前白王言：『王今何故愁憂若此？』王即報曰：『國大夫人今皆殞歿，我今何得不生愁惱？』爾時諸臣共白王曰：『王若由此而懷愁者，鄰國諸王皆有好女，王應
【現代漢語翻譯】 現代漢語譯本： 『國王兄長喬答摩仙（Gotama, 意為最勝、最好、最上首），現在在哪裡？』金仙回答說：『已經被你們這些人先前殺掉了。』當時臣子們又對仙人說：『那喬答摩自從出家以來，我們根本沒有見過，怎麼能殺了他呢？』金仙告訴他們說：『我讓你們自己知道，喬答摩沒有過錯，卻被你們冤枉殺害。』眾人又問：『如何殺害的？』當時那位金仙就說了之前發生的事情，眾人聽了之後都對仙人說：『我們確實是有罪過。』說完這些話后，那兩個童子就來到金仙的左右。眾人問道：『這兩個童子是什麼種族？』金仙回答說：『這兩個童子是喬答摩的兒子。』眾人又問：『怎麼會有兒子？名字叫什麼？』當時金仙就說了之前發生的事情，眾人聽了之後都非常高興，就在仙人那裡請求讓年長的童子侍衛回國，然後擁立他為國王。那位國王治理國家沒多久，就去世了，沒有留下子嗣。當時各位大臣，又到山中迎接他的弟弟，繼承王位，大家擁立他為國王，名叫甘蔗王（Ikshvaku, 意為甘蔗）。
『再次告訴各位！當時的甘蔗王，在補多勒迦城（Putalika, 唐朝時譯為幼小）子孫世代相傳，經過一百零一代，這兩位國王都名叫甘蔗種，最後一位國王名叫軍將王。各位應當知道，甘蔗軍將王也名叫增長，有四大夫人，各生了一個兒子和一個女兒。這四個王子：一名火炬面；二名大耳；三名象行；四名寶釧王。有四位夫人，都去世了，當時甘蔗軍將王在宮內悲傷懊惱。眾人進入宮中，看見軍將王憂愁不樂，上前對國王說：『大王現在為什麼這樣憂愁？』國王就回答說：『各位夫人都已經去世，我怎麼能不感到悲傷呢？』當時各位大臣一起對國王說：『大王如果因此而感到憂愁，鄰國的各位國王都有美麗的女兒，大王應該娶妻。』
【English Translation】 English version: 'Where is King Brother Gotama the Immortal now?' The Golden Immortal replied, 'He has already been killed by you people.' At that time, the ministers said to the Immortal, 'We have never seen that Gotama since he renounced the world. How could we have killed him?' The Golden Immortal told them, 'I will let you know yourselves that Gotama had no fault, yet he was wrongly killed by you.' The crowd then asked, 'How was he killed?' At that time, the Golden Immortal recounted the previous events. After hearing this, everyone said to the Immortal, 'We are indeed guilty.' After saying this, the two boys came to the Golden Immortal's side. The crowd asked, 'What is the lineage of these two boys?' The Golden Immortal replied, 'These two boys are the sons of Gotama.' The crowd then asked, 'How did he have sons? What are their names?' At that time, the Golden Immortal recounted the previous events. After hearing this, everyone was overjoyed and requested the elder boy from the Immortal to serve and return to the country, and then they enthroned him as king. That king died not long after ruling the country, leaving no descendants. At that time, the ministers went to the mountains to welcome his younger brother to succeed to the throne. They established him as king and named him King Ikshvaku (甘蔗王).
'Furthermore, everyone! King Ikshvaku of Putalika city (補多勒迦城) passed down his lineage through one hundred and one generations. Both kings were named of the Ikshvaku lineage. The last king was named King Gunavant (軍將王). Everyone should know that King Gunavant, also named Vriddha (增長), had four chief consorts, each of whom gave birth to a son and a daughter. The four princes were named: Torch-face (火炬面), Big-ear (大耳), Elephant-gait (象行), and Jewel-bracelet King (寶釧王). The four consorts all died, and King Gunavant was in sorrow and distress within the palace. The people entered the palace and saw King Gunavant in sorrow and unhappiness. They went forward and said to the king, 'Why are you so sorrowful now, O King?' The king replied, 'The chief consorts have all passed away. How can I not feel sorrow?' At that time, the ministers together said to the king, 'If you are sorrowful because of this, the kings of neighboring countries all have beautiful daughters. You should take a wife.'
令我冊為妃后。』王復告曰：『我有四子並皆長大堪可繼嗣，由此義故，誰當以女與我為后？』諸臣白言：『王但宣令，臣等為王四方推覓。』於時有一國王，女甚端正，堪冊為后。群臣知已即來白王：『臣等今知某國王女，顏貌端正堪為王后。』王曰：『可爾。』即發國使往彼女所，見彼國王問訊起居。王問使曰：『此國幽僻，如何至此？』爾時使者白彼王曰：『我軍將王，國大夫人已終殞歿，聞王有女堪為國后，故遣我來咨論此事。』彼王聞已即便聽許，復告使曰：『汝王若欲與我為親，應先與我立於盟信，我女有息必令紹位。』使者聞已白彼王曰：『我還本國當具陳此意。』爾時使者還至本國，稽首王已具陳上事，王曰：『我有長子，彼設生子豈令紹位？』時諸群臣共王議曰：『王但冊取，彼或生男、或復生女、或是石女。王今如何先憂此事？愿王早索共為歡樂。』王曰：『可爾。』即令一使速往女國立先盟誓，即依國法迎歸為后。
「時增長王，與其夫人在深宮內，娛樂快樂貪愛恣盛無時暫舍，因即懷胎，十月滿足誕生一子，容儀端正人所愛念。時增長王以八乳母共令養育。先取女時，王及諸臣共立誓言：『此女生男，當立為王名之愛樂。』后時漸長，譬如蓮花出水，顏色敷盛。時增長王為欲冊立長息
【現代漢語翻譯】 現代漢語譯本 『讓我立為王后。』國王回答說：『我有四個兒子都已長大，可以繼承王位，因為這個緣故，誰會把女兒嫁給我做王后呢？』眾臣稟告說：『大王只需下令，我們為大王四處尋訪。』當時有一位國王，他的女兒非常端莊美麗，可以立為王后。群臣得知后，立即來稟告國王：『我們現在知道某國王的女兒，容貌端正，可以做王后。』國王說：『可以。』隨即派遣使者前往那位國王的住所，問候起居。國王問使者說：『此地偏僻，你們如何來到這裡？』當時使者稟告那位國王說：『我國大王，王后已經去世，聽說您有女兒可以做王后，所以派遣我來商議此事。』那位國王聽后便答應了，並告訴使者說：『如果你們國王想與我結親，應該先與我立下盟約，我的女兒如果生下兒子，必須讓他繼承王位。』使者聽后稟告那位國王說：『我回到本國，會詳細稟告此事。』當時使者回到本國，向國王叩頭，詳細稟告了上述事情，國王說：『我有長子，她如果生了兒子，難道要讓他繼承王位嗎？』當時眾臣與國王商議說：『大王只管迎娶，她或許生男、或許生女、或許是石女（不能生育的女子）。大王現在為何先憂慮此事？希望大王早點迎娶，共同歡樂。』國王說：『可以。』隨即命令一位使者迅速前往那位國王的住所，立下盟約，然後按照國家的禮法迎娶她回來做王后。 當時增長王（Virudhaka），與他的夫人在深宮內，娛樂快樂，貪戀情愛，沒有一時一刻舍離，因此就懷了身孕，十個月滿足後生下一個兒子，容貌端正，人人都喜愛。當時增長王用八個乳母共同撫養他。當初迎娶王后時，國王和眾臣共同立下誓言：『這個女生下兒子，應當立他為王，名字叫愛樂（Piyakara）。』後來漸漸長大，譬如蓮花出水，顏色鮮艷盛開。當時增長王爲了冊立長子
【English Translation】 English version 'Let me be appointed as queen.' The king replied, 'I have four sons who are all grown up and capable of succeeding the throne. For this reason, who would give their daughter to me as queen?' The ministers reported, 'Your Majesty only needs to issue an order, and we will search for a suitable candidate for you in all directions.' At that time, there was a king whose daughter was very beautiful and could be appointed as queen. The ministers, having learned of this, immediately came to report to the king, 'We now know of a king's daughter who is beautiful and suitable to be queen.' The king said, 'Very well.' He then sent an envoy to the king's residence to inquire about his well-being. The king asked the envoy, 'This place is remote, how did you come here?' At that time, the envoy reported to the king, 'Our king's queen has passed away. We heard that you have a daughter who could be queen, so I was sent to discuss this matter.' Upon hearing this, the king agreed and told the envoy, 'If your king wishes to be related to me, he should first make a covenant with me that if my daughter bears a son, he must inherit the throne.' The envoy, upon hearing this, reported to the king, 'I will return to my country and report this matter in detail.' At that time, the envoy returned to his country, prostrated before the king, and reported the above matters in detail. The king said, 'I have an eldest son. If she bears a son, should he inherit the throne?' At that time, the ministers discussed with the king, 'Your Majesty, just marry her. She may bear a son, or a daughter, or be a barren woman. Why should Your Majesty worry about this now? We hope that Your Majesty will marry her soon and share the joy.' The king said, 'Very well.' He then ordered an envoy to quickly go to the king's residence to make a covenant, and then, according to the laws of the country, he married her and made her queen. At that time, King Virudhaka (增長王), with his queen, in the deep palace, enjoyed themselves in pleasure, indulging in love and affection without a moment's separation, and thus she became pregnant. After ten months, she gave birth to a son, whose appearance was handsome and beloved by all. At that time, King Virudhaka had eight wet nurses jointly raise him. When the queen was first married, the king and his ministers made a vow together: 'If this woman bears a son, he should be made king and named Piyakara (愛樂).' Later, he gradually grew up, like a lotus flower emerging from the water, with vibrant and flourishing colors. At that time, King Virudhaka, in order to appoint his eldest son
以為太子，不冊愛樂。時後父王聞斯語已，即令使者持書告增長王：『何因今者違先立誓？若違先誓，我當興兵往罰汝國，汝當嚴兵以待於我。』時增長王見此書已，集諸群臣而告示曰：『皇后父王今附書來，具陳上事，我等如何設計待彼？』群臣議曰：『彼王有大威力，可立愛樂為太子。』增長王曰：『我有長子，如何立彼小者以為太子？』爾時群臣復白王曰：『彼之國王四兵強盛，王若不許必被相侵。今請大王冊彼愛樂立為太子，其餘四子令出國界。』時增長王告群臣曰：『我之四子先無愆過，如何棄之令出國外？』群臣白曰：『我是王臣，欲為利益。我實不能于無過人輒便擯棄，有罪過人不可令住。』王聞是已默然而住。時諸大臣總集一處共相議曰：『諸仁當知！共為籌議，我等設計令王憎彼四子。』因修一園掃灑田地，散諸香花懸諸幡蓋以為嚴飾。時四王子因出遊戲，遙見其園心生貪愛，至於園門。其修園官莊嚴以畢從門而出，四子問曰：『今此之園是誰所有？』其官報曰：『是國王園。』四子聞已卻回即去，臣復白曰：『云何回去不入園內？』四子報曰：『是父王園，我等何敢得入？』群臣白曰：『王及王子俱得遊戲，此有何過？』王子聞已即入遊戲。群臣見已馳詣王所，而白王言：『大王當知！王令修園
【現代漢語翻譯】 現代漢語譯本：當時（增長王）以為太子（之位）不應該給愛樂（Rakshasa，羅剎）。當時皇后的父王聽到這些話后，立即派遣使者帶著書信告訴增長王（Virudhaka，四大天王之一）: 『為什麼現在違背先前立下的誓言？如果違背先前的誓言，我將興兵攻打你的國家，你應該嚴陣以待。』當時增長王看到這封信后，召集各位大臣來告知說: 『皇后的父王現在附信前來，詳細陳述了上述的事情，我們應該如何設計來應對他們？』大臣們商議說: 『那位國王有強大的威力，可以立愛樂為太子。』增長王說: 『我有長子，怎麼能立那個年幼的人為太子呢？』當時大臣們又稟告國王說: 『那位國王的軍隊強大，大王如果不答應必定會被侵略。現在請大王冊立愛樂為太子，其餘四個兒子讓他們出國。』當時增長王告訴大臣們說: 『我的四個兒子先前沒有過錯，怎麼能拋棄他們讓他們出國呢？』大臣們稟告說: 『我們是國王的臣子，想要為國王謀取利益。我們實在不能對沒有過錯的人隨便就加以擯棄，有罪過的人不能讓他留下。』國王聽了這些話后沉默不語。當時各位大臣聚集在一處共同商議說: 『各位仁者應當知道！共同商議，我們設計讓國王憎恨那四個兒子。』於是修繕一個花園，打掃田地，散佈各種香花，懸掛各種幡蓋來加以裝飾。當時四位王子出來遊玩，遠遠地看見那個花園心生喜愛，來到了花園的門口。修繕花園的官員莊嚴完畢后從門裡出來，四位王子問道: 『現在這個花園是誰的？』官員回答說: 『是國王的花園。』四位王子聽了后就回去了，大臣又稟告說: 『為什麼回去不進入花園裡面？』四位王子回答說: 『是父王的花園，我們怎麼敢進去？』大臣們稟告說: 『國王和王子都可以遊玩，這有什麼過錯？』王子們聽了后就進入花園遊玩。大臣們看見后飛奔到國王那裡，稟告國王說: 『大王應該知道！您下令修繕花園 English version: At that time, (King Virudhaka) thought that the position of crown prince should not be given to Rakshasa (Rakshasa, demon). At that time, the queen's father, upon hearing these words, immediately sent a messenger with a letter to King Virudhaka (Virudhaka, one of the Four Heavenly Kings): 'Why are you now violating the oath you made earlier? If you violate the previous oath, I will send troops to attack your country, and you should be prepared to defend against me.' At that time, King Virudhaka, upon seeing this letter, gathered his ministers and announced: 'The queen's father has now sent a letter, detailing the aforementioned matters. How should we plan to deal with them?' The ministers discussed, saying: 'That king has great power; you can make Rakshasa the crown prince.' King Virudhaka said: 'I have an eldest son; how can I make that younger one the crown prince?' At that time, the ministers again reported to the king: 'That king's army is strong; if Your Majesty does not agree, you will surely be invaded. Now, please, Your Majesty, appoint Rakshasa as the crown prince and let the other four sons leave the country.' At that time, King Virudhaka told the ministers: 'My four sons have not committed any faults; how can I abandon them and make them leave the country?' The ministers reported: 'We are the king's ministers and want to seek benefits for the king. We really cannot casually reject those who have not committed any faults, and those who are guilty cannot be allowed to stay.' The king remained silent after hearing these words. At that time, the ministers gathered in one place and discussed together, saying: 'Gentlemen, you should know! Let's discuss together and devise a plan to make the king hate those four sons.' So they renovated a garden, cleaned the fields, scattered various fragrant flowers, and hung various banners and canopies to decorate it. At that time, the four princes came out to play and, seeing the garden from afar, developed a fondness for it and arrived at the garden gate. The official who renovated the garden, having finished the decoration, came out from the gate, and the four princes asked: 'Whose garden is this now?' The official replied: 'It is the king's garden.' The four princes turned back and left after hearing this, and the minister reported: 'Why are you going back and not entering the garden?' The four princes replied: 'It is our father's garden; how dare we enter?' The ministers reported: 'The king and the princes can all play; what fault is there in this?' The princes entered the garden to play after hearing this. The ministers, upon seeing this, rushed to the king and reported: 'Your Majesty should know! You ordered the renovation of the garden.'
【English Translation】 Modern Chinese translation: At that time, (King Virudhaka) thought that the position of crown prince should not be given to Rakshasa (Rakshasa, demon). At that time, the queen's father, upon hearing these words, immediately sent a messenger with a letter to King Virudhaka (Virudhaka, one of the Four Heavenly Kings): 'Why are you now violating the oath you made earlier? If you violate the previous oath, I will send troops to attack your country, and you should be prepared to defend against me.' At that time, King Virudhaka, upon seeing this letter, gathered his ministers and announced: 'The queen's father has now sent a letter, detailing the aforementioned matters. How should we plan to deal with them?' The ministers discussed, saying: 'That king has great power; you can make Rakshasa the crown prince.' King Virudhaka said: 'I have an eldest son; how can I make that younger one the crown prince?' At that time, the ministers again reported to the king: 'That king's army is strong; if Your Majesty does not agree, you will surely be invaded. Now, please, Your Majesty, appoint Rakshasa as the crown prince and let the other four sons leave the country.' At that time, King Virudhaka told the ministers: 'My four sons have not committed any faults; how can I abandon them and make them leave the country?' The ministers reported: 'We are the king's ministers and want to seek benefits for the king. We really cannot casually reject those who have not committed any faults, and those who are guilty cannot be allowed to stay.' The king remained silent after hearing these words. At that time, the ministers gathered in one place and discussed together, saying: 'Gentlemen, you should know! Let's discuss together and devise a plan to make the king hate those four sons.' So they renovated a garden, cleaned the fields, scattered various fragrant flowers, and hung various banners and canopies to decorate it. At that time, the four princes came out to play and, seeing the garden from afar, developed a fondness for it and arrived at the garden gate. The official who renovated the garden, having finished the decoration, came out from the gate, and the four princes asked: 'Whose garden is this now?' The official replied: 'It is the king's garden.' The four princes turned back and left after hearing this, and the minister reported: 'Why are you going back and not entering the garden?' The four princes replied: 'It is our father's garden; how dare we enter?' The ministers reported: 'The king and the princes can all play; what fault is there in this?' The princes entered the garden to play after hearing this. The ministers, upon seeing this, rushed to the king and reported: 'Your Majesty should know! You ordered the renovation of the garden'
今以嚴潔，愿王親往以為遊戲。』時增長王即敕曰：『誰為此樂？』諸臣白言：『是四王子在中娛樂。』王聞是語即大嗔怒：『汝可往彼為吾殺卻。』群臣咸皆跪白王曰：『愿王慈悲莫斷其命，王若嫌者且令出國。』王聞依請。爾時群臣奉王命已，即喚王子來至王所，告令出國。爾時四子，四輪著地合掌白王：『我等四子請乞一愿，所有眷屬欲隨去者，愿王懷慈許其隨去。』王告子曰：『隨汝所愿。』時四王子，各將其妹欲出國去。時國人民亦愿隨去，於七日內，國中人眾隨去欲盡。爾時諸臣白王：『若不閉此城門，恐百姓盡。』王告臣曰：『急閉城門，無令盡去。』
根本說一切有部毗奈耶破僧事卷第一 大正藏第 24 冊 No. 1450 根本說一切有部毗奈耶破僧事
根本說一切有部毗奈耶破僧事卷第二
大唐三藏法師義凈奉 制譯
「爾時四王子，與諸人眾漸漸前行，至雪山下弶伽河側，近劫比羅仙人所住之處。時四王子與諸人眾，各剪茅草以為屋舍，依此而住，爾時眾人共相采捕以自養活。時四王子，日日三時往劫比羅仙所，親近供養。四王子等年既長大，而無妻妾形體羸瘦，仙人問曰：『汝等何因漸加憔悴？』王子答曰：『我等少年無有妻妾，日夜憂愁豈不憔悴？』時
【現代漢語翻譯】 現代漢語譯本：現在已經準備妥當，希望大王親自前去觀看娛樂。』當時增長王（Virudhaka，四大天王之一，南方增長天王）就命令說：『是誰在製造這些娛樂？』臣子們稟告說：『是四位王子在其中娛樂。』國王聽到這話，非常生氣：『你們可以去那裡替我把他們殺了。』群臣都跪下稟告國王說：『希望大王慈悲，不要斷絕他們的性命，大王如果嫌棄他們，就讓他們出國吧。』國王聽從了他們的請求。當時群臣奉了國王的命令后，就叫王子們來到國王面前，宣告讓他們出國。當時四位王子，雙膝著地，合掌對國王說：『我們四位王子請求一個願望，所有想要跟隨我們離去的眷屬，希望大王懷著慈悲允許他們跟隨離去。』國王告訴王子們說：『隨你們的意願。』當時四位王子，各自帶著他們的妹妹想要出國離去。當時國內的人民也願意跟隨離去，在七天之內，國內的人眾跟隨離去的人幾乎要走光了。當時臣子們稟告國王說：『如果不關閉這城門，恐怕百姓都要走光了。』國王告訴臣子們說：『趕緊關閉城門，不要讓他們都走光了。』
根本說一切有部毗奈耶破僧事卷第一 大正藏第 24 冊 No. 1450 根本說一切有部毗奈耶破僧事
根本說一切有部毗奈耶破僧事卷第二
大唐三藏法師義凈奉 敕譯
『當時四位王子，與眾人漸漸前行，到達雪山下的弶伽河（Ganges River，恒河）邊，靠近劫比羅仙人（Kapila，印度教數論派的創始人）所居住的地方。當時四位王子與眾人，各自割茅草來建造屋舍，依靠這裡居住，當時眾人共同採摘捕獵來養活自己。當時四位王子，每天三次前往劫比羅仙人那裡，親近供養。四位王子等年紀已經長大，卻沒有妻子，形體消瘦，仙人問道：『你們因為什麼原因漸漸變得憔悴？』王子們回答說：『我們年紀輕輕沒有妻子，日夜憂愁，怎麼能不憔悴呢？』當時
【English Translation】 English version: 'Now everything is ready, may the King personally go to enjoy the entertainment.' At that time, King Virudhaka (one of the Four Heavenly Kings, the Southern King of Growth) immediately ordered: 'Who is creating this entertainment?' The ministers reported: 'It is the four princes who are enjoying themselves.' Upon hearing this, the King became very angry: 'You may go there and kill them for me.' The ministers all knelt down and reported to the King: 'May the King have mercy and not take their lives. If the King dislikes them, let them leave the country.' The King agreed to their request. At that time, the ministers, having received the King's order, summoned the princes to the King and announced that they were to leave the country. At that time, the four princes, with their knees on the ground, palms together, said to the King: 'We four princes request one wish, that all relatives who wish to follow us may be allowed to do so with the King's compassion.' The King told the princes: 'As you wish.' At that time, the four princes, each with their sisters, intended to leave the country. At that time, the people of the country also wished to follow, and within seven days, almost all the people in the country had left. At that time, the ministers reported to the King: 'If the city gate is not closed, I am afraid all the people will leave.' The King told the ministers: 'Quickly close the city gate, do not let them all leave.'
The Fundamental Sarvāstivāda Vinaya on the Schism of the Sangha, Volume 1 Taisho Tripitaka Volume 24, No. 1450, The Fundamental Sarvāstivāda Vinaya on the Schism of the Sangha
The Fundamental Sarvāstivāda Vinaya on the Schism of the Sangha, Volume 2
Translated under Imperial Order by the Tripitaka Master Yijing of the Great Tang Dynasty
'At that time, the four princes, with the multitude, gradually proceeded to the side of the Ganges River (Ganga, the Ganges River) below the Snow Mountains, near the place where the sage Kapila (Kapila, the founder of the Samkhya school of Hinduism) resided. At that time, the four princes and the multitude each cut thatch to build houses and lived there, and at that time the multitude jointly gathered and hunted to support themselves. At that time, the four princes went to the sage Kapila three times a day to draw near and make offerings. The four princes and others had grown up, but had no wives and their bodies were emaciated. The sage asked: 'For what reason are you gradually becoming haggard?' The princes replied: 'We are young and have no wives, and we worry day and night, how can we not be haggard?' At that time'
仙報曰：『汝等之妹互相配適。』王子白曰：『我等不知合得以不？』仙人報曰：『既不同母，通許此事。』爾時王子各自思惟：『我等兄弟既離本國，此處無人可為婚對，仙人此教甚適我願。』即大歡喜，互相嫁娶以成夫婦，未久之間各生男女。時四王子心生喜慶，將其妻子頻至仙所，因茲便生諠鬧。仙見是已心不得定，告王子曰：『汝當安此好住，我離斯處。』王子白曰：『何故即去？』仙人報曰：『汝等諠鬧亂我禪定，猶如跣腳踏棘刺上。』王子白曰：『愿仙住此，可與我等別覓好處，我當住彼。』仙曰：『可爾！』時彼仙人有神通力，隨其所樂皆得成就，即持金瓶盛滿中水，詣余好處灑水為界。告王子曰：『汝等可於此地安止。』時諸王子奉仙人教已，即築城壁止住其內，彼仙人灑水為界，因此立名，為劫比羅城。百姓漸多城先窄小，時有天神見此事已，便指余處其地寬廣，即就此處別立一城，因號此城，名為天示。時諸王子總集籌議：『為我父王娶後妻故，令我兄弟出離本國。我等諸人應共立契，自今以後唯娶一婦更不娶余。』爾時增長王問群臣曰：『我之四子今何所在？』群臣報曰：『王諸子等因有過故，王令出國，並諸姊妹。今者見在雪山之下天示城中自廣營城邑。』增長王曰：『我諸子等豈能如此自
【現代漢語翻譯】 仙人說道：『你們的姐妹可以互相婚配。』王子們問道：『我們不知道這樣做是否合適？』仙人回答說：『既然不是同一個母親所生，允許這樣做。』當時王子們各自心想：『我們兄弟既然離開了本國，這裡沒有人可以作為婚配對象，仙人的這個教導非常合我的心意。』於是非常高興，互相嫁娶結為夫婦，不久之後各自生兒育女。當時四個王子心中充滿喜悅，經常帶著妻子到仙人那裡，因此就產生了喧鬧。仙人看到這種情況，心中無法安定，告訴王子們說：『你們應當在這裡好好安住，我要離開這個地方。』王子們問道：『為什麼要離開呢？』仙人回答說：『你們的喧鬧擾亂了我的禪定，就像光著腳踩在荊棘上一樣。』王子們說道：『希望仙人住在這裡，可以為我們另外尋找好的地方，我們到那裡居住。』仙人說：『可以！』當時那位仙人具有神通力，隨心所欲都能實現，就拿著金瓶盛滿水，到其他好的地方灑水作為邊界。告訴王子們說：『你們可以在這塊地方安居。』當時各位王子遵從仙人的教導，就修築城墻居住在裡面，那位仙人灑水作為邊界，因此立名，叫做劫比羅城（Kapilavastu，意為仙人所選之地）。百姓逐漸增多，城池顯得狹小，當時有天神看到這種情況，就指點其他地方，那裡的土地寬廣，於是就在那裡另外建立一座城池，因此稱這座城池為天示（Devadaha，意為天神所示）。當時各位王子聚集在一起商議：『因為我們的父王娶了後妻，才使得我們兄弟離開本國。我們這些人應該共同立下盟約，從今以後只娶一個妻子，不再娶其他的。』當時增長王（King Suddhodana，凈飯王）問群臣說：『我的四個兒子現在在哪裡？』群臣回答說：『大王的兒子們因為犯了過錯，大王命令他們出國，還有他們的姐妹。現在他們住在雪山下的天示城中，自己廣闊地經營城邑。』增長王說：『我的兒子們怎麼能自己』 現代漢語譯本
【English Translation】 The immortal said, 'Your sisters can marry each other.' The princes asked, 'We don't know if it is appropriate to do so?' The immortal replied, 'Since they are not born of the same mother, this is permitted.' At that time, the princes thought to themselves, 'Since we brothers have left our country, there is no one here who can be our marriage partner. This teaching of the immortal is very much to my liking.' So they were very happy and married each other, becoming husband and wife, and soon each had sons and daughters. At that time, the four princes were filled with joy and often brought their wives to the immortal, which caused noise. When the immortal saw this situation, his heart could not be at peace, and he told the princes, 'You should live here well, and I will leave this place.' The princes asked, 'Why are you leaving?' The immortal replied, 'Your noise disturbs my meditation, like stepping on thorns with bare feet.' The princes said, 'We hope that the immortal will stay here and find another good place for us, and we will live there.' The immortal said, 'Okay!' At that time, that immortal had supernatural powers and could achieve whatever he wanted. He took a golden bottle filled with water and sprinkled it on other good places as a boundary. He told the princes, 'You can settle in this place.' At that time, the princes followed the immortal's teachings and built city walls to live inside. The immortal sprinkled water as a boundary, hence the name Kapilavastu (Kapilavastu, meaning the place chosen by the immortal). The population gradually increased, and the city became small. At that time, a god saw this situation and pointed to other places where the land was wide, so they built another city there, hence the name Devadaha (Devadaha, meaning shown by the god). At that time, the princes gathered together to discuss: 'Because our father married a stepmother, our brothers were forced to leave the country. We should all make a covenant that from now on we will only marry one wife and no more.' At that time, King Suddhodana (King Suddhodana) asked the ministers, 'Where are my four sons now?' The ministers replied, 'The king's sons were exiled by the king for their faults, as well as their sisters. Now they live in Devadaha (Devadaha) below the Himalayas and are building cities on their own.' King Suddhodana (King Suddhodana) said, 'How can my sons be able to do this themselves?' English version
成就不？』群臣報曰：『能。』時增長王即大踴躍，端坐舉手告諸臣曰：『我子大能！我子大能！』由大威德言大能大能故，得釋迦名。後於異時，增長王崩，愛樂太子即紹立為王。
「時愛樂王亦無子息，后便命終。爾時群臣相共咨議，往天示城，冊第一王子名曰炬面以為國主，子息便死。炬面無子，后便命終，復冊大耳以為國主。大耳無子，復便命終，復便冊象行以為國主。像行無子，復冊寶釧以為國主。寶釧有子，名近寶釧，后紹王位。近寶釧有子，名曰天門亦紹王位。
「複次諸仁！其天門王，于劫比羅大城子孫相繼，經五萬五千代正法治國，其最後王名曰十車，十車有子名曰百車，百車有子名曰嚴車，嚴車有子名曰勝車，勝車有子名曰堅車，堅車有子名曰十弓，十弓有子名曰百弓，百弓有子名曰九十弓，九十弓有子名曰最勝弓，最勝弓有子名曰嚴弓，嚴弓有子名曰堅弓。
「複次諸仁！其堅弓王而有二子：一名師子頰、二名師子吼。此贍部洲所有一切善射之者，師子頰王最為上首。其師子頰王而有四子：一名凈飯、二名白飯、三名斛飯、四名甘露飯。師子頰王復有四女：一名清凈、二名純白、三名純斛、四名甘露。凈飯王有二子：其最大太子，即我薄伽梵是；其第二者，即具壽難陀是。
【現代漢語翻譯】 現代漢語譯本：『他能成就嗎？』群臣回答說：『能。』當時增長天王（Virudhaka，四大天王之一，司增長）非常高興，端坐著舉起手告訴眾臣說：『我的兒子大有能力！我的兒子大有能力！』因為他以大威德說『大能大能』的緣故，所以得到了釋迦（Sakya，釋迦族）這個名字。後來，增長天王去世，愛樂太子就繼承王位。
當時愛樂王也沒有子嗣，後來也去世了。那時群臣共同商議，前往天示城，立第一王子，名叫炬面，作為國王，但炬面生下的子息便死了。炬面沒有兒子，後來也去世了，又立大耳作為國王。大耳沒有兒子，也去世了，又立象行作為國王。像行沒有兒子，又立寶釧作為國王。寶釧有兒子，名叫近寶釧，後來繼承王位。近寶釧有兒子，名叫天門，也繼承了王位。
再次，各位仁者！那天門王在劫比羅大城（Kapilavastu，釋迦族居住的城市）子孫相繼，經過五萬五千代以正法治理國家，其最後的國王名叫十車，十車有兒子名叫百車，百車有兒子名叫嚴車，嚴車有兒子名叫勝車，勝車有兒子名叫堅車，堅車有兒子名叫十弓，十弓有兒子名叫百弓，百弓有兒子名叫九十弓，九十弓有兒子名叫最勝弓，最勝弓有兒子名叫嚴弓，嚴弓有兒子名叫堅弓。
再次，各位仁者！那堅弓王有兩個兒子：一個名叫師子頰（Simhahanu），一個名叫師子吼（Simhasara）。在這贍部洲（Jambudvipa，我們所居住的大陸）所有善於射箭的人中，師子頰王最為傑出。那師子頰王有四個兒子：一個名叫凈飯（Suddhodana），一個名叫白飯（Suklodana），一個名叫斛飯（Dronodana），一個名叫甘露飯（Amritodana）。師子頰王還有四個女兒：一個名叫清凈（Sucitra），一個名叫純白（Sukla），一個名叫純斛（Drona），一個名叫甘露（Amrita）。凈飯王有兩個兒子：最大的太子，就是我，薄伽梵（Bhagavan，世尊）是；第二個，就是具壽難陀（Nanda）是。
【English Translation】 English version: 'Can he achieve?' The ministers replied, 'He can.' At that time, King Virudhaka (one of the Four Heavenly Kings, who presides over growth) was overjoyed, sat upright, raised his hand, and told the ministers, 'My son is very capable! My son is very capable!' Because he said 'very capable, very capable' with great majesty and virtue, he obtained the name Sakya (the Sakya clan). Later, King Virudhaka passed away, and Prince Aira succeeded to the throne.
At that time, King Aira also had no offspring, and later he also passed away. Then the ministers consulted together and went to Tian Shi City, and appointed the first prince, named Jhumian, as the king, but the offspring born to Jhumian died. Jhumian had no son, and later he also passed away, and then Daer was appointed as the king. Daer had no son, and also passed away, and then Xiangxing was appointed as the king. Xiangxing had no son, and then Baochuan was appointed as the king. Baochuan had a son named Jin Baochuan, who later succeeded to the throne. Jin Baochuan had a son named Tianmen, who also succeeded to the throne.
Furthermore, O virtuous ones! That King Tianmen, in the great city of Kapilavastu (the city where the Sakya clan lived), had descendants who succeeded each other for 55,000 generations, governing the country with the true Dharma. The last king was named Shiche, Shiche had a son named Baiche, Baiche had a son named Yan Che, Yan Che had a son named Sheng Che, Sheng Che had a son named Jian Che, Jian Che had a son named Shi Gong, Shi Gong had a son named Bai Gong, Bai Gong had a son named Jiu Shi Gong, Jiu Shi Gong had a son named Zui Sheng Gong, Zui Sheng Gong had a son named Yan Gong, and Yan Gong had a son named Jian Gong.
Furthermore, O virtuous ones! That King Jian Gong had two sons: one named Simhahanu, and the other named Simhasara. Among all those in Jambudvipa (the continent we live on) who are skilled in archery, King Simhahanu was the most outstanding. That King Simhahanu had four sons: one named Suddhodana, one named Suklodana, one named Dronodana, and one named Amritodana. King Simhahanu also had four daughters: one named Sucitra, one named Sukla, one named Drona, and one named Amrita. King Suddhodana had two sons: the eldest prince is I, the Bhagavan (World Honored One); the second is the Venerable Nanda.
白飯王有二子：一名恒星、二名賢善。斛飯王有二子：一名大名、二名阿那律。甘露飯王有二子：一名慶喜、二名天授！其清凈女誕生一子，名曰善悟。純白有子，名曰有鬘。純斛有子，名曰勝力。甘露有子，名曰大力。我薄伽梵有子，名曰羅怙羅。始從地主大王乃至羅睺羅斷其繼嗣。何以故？以羅睺羅證無生果，斷生死種故，為此斷其繼嗣。」
尊者大目健連為諸釋種大眾說其釋迦族已，便即退坐默然而住。爾時世尊知大目連說種族已，便從臥起端身而坐，告大目連曰：「善哉，善哉！汝為諸苾芻，說我釋迦昔世以來所有種類。」如法說已，復告目連曰：「若復有人，為他廣說釋迦種族，此善男子于長夜中得大利益恒受安樂。」爾時世尊重複告諸大眾苾芻、苾芻尼曰：「汝等當知！應受我昔世以來釋迦種族所在余方，如法憶念、為他廣說。何以故？能于汝等獲大利益。具利義故、具法義故、具梵行故，當得如上所有功德。是故汝等苾芻！應當受持讀誦為他廣說。」
爾時劫比羅城中諸釋種等，聞此本族次第說已，皆大歡喜，即從座起頂禮佛足，各還本處。
爾時世尊復告諸苾芻等：「汝等諦聽！昔時師子頰王，于劫比羅城正法化人，于其國土甚大豐熟、無有恐怖、人眾歡樂。其善悟王，于天示城
【現代漢語翻譯】 現代漢語譯本：白飯王有兩個兒子：一個叫恒星（恒星），一個叫賢善（賢善）。斛飯王有兩個兒子：一個叫大名（大名），一個叫阿那律（阿那律）。甘露飯王有兩個兒子：一個叫慶喜（慶喜），一個叫天授（天授）！其清凈的女兒生了一個兒子，名叫善悟（善悟）。純白（Śuddhodana）有一個兒子，名叫有鬘（有鬘）。純斛（斛飯王）有一個兒子，名叫勝力（勝力）。甘露（甘露飯王）有一個兒子，名叫大力（大力）。我，薄伽梵（Bhagavan，世尊），有一個兒子，名叫羅怙羅（羅睺羅）。從地主大王開始，直到羅睺羅，斷絕了他們的後嗣。為什麼呢？因為羅睺羅證得了無生果，斷絕了生死的種子，所以斷絕了他的後嗣。
尊者大目犍連（Mahāmaudgalyāyana）為各位釋迦（Śākya）族大眾講述了釋迦族的來歷后，便退回座位，默默地坐著。這時，世尊知道大目犍連已經講述了種族的歷史，便從臥榻上起身，端正地坐著，告訴大目犍連說：『好啊，好啊！你為各位比丘（bhikṣu）講述了我釋迦族過去世以來的所有種類。』如法講述完畢后，又告訴目犍連說：『如果有人為他人廣泛講述釋迦族的來歷，這位善男子將在漫長的黑夜中獲得巨大的利益，恒常享受安樂。』這時，世尊再次告訴大眾比丘、比丘尼（bhikṣuṇī）說：『你們應當知道！應當接受我過去世以來釋迦族在其他地方的來歷，如法憶念，為他人廣泛講述。為什麼呢？因為能使你們獲得巨大的利益。具備利益的意義，具備佛法的意義，具備清凈的修行，應當獲得如上所有的功德。所以你們各位比丘！應當受持、讀誦，為他人廣泛講述。』
這時，劫比羅城（Kapilavastu）中的各位釋迦族人等，聽聞了本族的次第講述后，都非常歡喜，立即從座位上起身，頂禮佛足，各自回到自己的住所。
這時，世尊又告訴各位比丘等：『你們仔細聽！過去師子頰王（Siṃhahanu），在劫比羅城用正法教化人民，他的國土非常豐饒富足，沒有恐怖，人民歡樂。善悟王（善悟），在天示城（Devadaha）……』
【English Translation】 English version: The White Rice King had two sons: one named Hengxing (Constant Star), and the other named Xianshan (Virtuous Goodness). The Hufan King had two sons: one named Daming (Great Name), and the other named Analü (Aniruddha). The Ganlufan King had two sons: one named Qingxi (Celebration of Joy), and the other named Tianshou (Heavenly Bestowal)! His pure daughter gave birth to a son named Shanzu (Good Understanding). Chunbai (Śuddhodana) had a son named Youman (Having Garlands). Chunhu (Hufan King) had a son named Shengli (Victorious Strength). Ganlu (Ganlufan King) had a son named Dali (Great Strength). I, the Bhagavan (Bhagavan, the World-Honored One), have a son named Luohuluo (Rāhula). Starting from the Landlord King and ending with Rahula, their lineage was cut off. Why? Because Rahula attained the fruit of non-birth, cutting off the seed of birth and death, therefore his lineage was cut off.
The Venerable Mahāmaudgalyāyana, having spoken to the Śākya assembly about their lineage, then withdrew and sat in silence. At that time, the World-Honored One, knowing that Mahāmaudgalyāyana had spoken of the lineage, arose from his couch, sat upright, and said to Mahāmaudgalyāyana: 'Excellent, excellent! You have spoken to the bhikṣus about all the lineages of my Śākya clan from past lives.' Having spoken according to the Dharma, he further said to Maudgalyāyana: 'If someone were to widely speak of the Śākya lineage to others, this good man would gain great benefit and constantly enjoy happiness throughout the long night.' At that time, the World-Honored One again told the assembly of bhikṣus and bhikṣuṇīs: 'You should know! You should accept the lineages of my Śākya clan from past lives in other places, remember them according to the Dharma, and widely speak of them to others. Why? Because it will enable you to obtain great benefit. Possessing the meaning of benefit, possessing the meaning of the Dharma, possessing pure conduct, you should obtain all the merits mentioned above. Therefore, you bhikṣus! Should uphold, recite, and widely speak of them to others.'
At that time, all the Śākyas in Kapilavastu, having heard the sequential account of their lineage, were greatly delighted, immediately arose from their seats, prostrated themselves at the Buddha's feet, and each returned to their own place.
At that time, the World-Honored One again told the bhikṣus: 'Listen carefully! In the past, King Siṃhahanu, in Kapilavastu, transformed the people with the true Dharma, and his kingdom was very prosperous and abundant, without fear, and the people were joyful. King Shanzu (Good Understanding), in Devadaha...'
正法化人，國土安隱、家給年豐、無有衰惱。善悟王后名曰妙勝，顏貌端正眾所樂見，一切有情恒得安樂。天示城中有一長者名曰吉祥，甚多財寶倉庫盈溢，園林田宅其數不少，多諸眷屬，所有珍財如薜室羅末拏等無有異。時彼長者有一芳園，多諸花果流泉浴池，種種諸鳥出和雅聲，世所殊絕。國王王子及諸妃后常往遊戲。時王夫人見此園林即生貪愛，白其王曰：『此園甚好，可乞我來。』王即報曰：『今此園者，是長者所有，我今安得輒持與汝？汝必須者，我于城內別自修造，勝於此園，與汝遊戲。』爾時其王為夫人故，于王城內即造一園，倍勝前者，以此園林為妙勝夫人所造故，因名此園號為妙勝。師子頰王恒自思念：『常乞一愿，若得我種之內出一金輪王，甚適我願。』其善悟王亦乞一愿：『愿我得與師子頰王速為眷屬，甚適我願。』時善悟王最大夫人，因即懷胎，滿足十月誕生一女，顏容端正世所希有。由此王女甚端嚴故，王及夫人後宮眷屬一切見者無不怪仰，共相議曰：『今此王女，為是人生？為是善巧天來之所化作？』經三七日，即如國法作諸喜慶，令諸群臣遞相籌議：『今與此女作何名字？』諸臣白曰：『此天示城中咸相謂曰：「由此王女先業果報，得此端正。」復相議曰：「今此王女非人能生，是善
巧天之所化作。」』咸白王曰：『可名此女號為幻化。』即為此女，令八乳母共相養育，至漸長大時，占相師來白王曰：『今王聖女后必生兒，具足諸相有大威德，得力輪位。』王聞此語甚大歡喜。后善悟王最大夫人更復懷妊，十月滿足誕生一女，其女身光明徹城內，容顏相好世所無比。至三七日作喜慶已，即集群臣議其名字，以此小女勝幻化故，因即立名為大幻化。復為此女令八乳母共相養育，漸至長大時，占相師來白王言：『今王聖女后必生兒，具三十二大丈夫相，威德尊重，至轉輪王位。』王聞此語倍懷歡喜。時善悟王即令使者持書詣師子頰王，報其王曰：『我大夫人誕生二女，其最長者生誕之日，顏貌端正世所希有，相師佔之，后當生子得力輪位。其小女者身光倍勝，相師佔之，后必生子得轉輪位。我聞大王有最長子名曰凈飯，二女之中愿以一女為凈飯妃，故令使報。』至彼具陳，王聞此言甚大歡喜，令使還國報善悟王曰：『王之二女皆具相好，我今總取為凈飯妃。然我先王而有要誓，不取二妃，今且取其小女生輪王者，其大女者且勿令嫁，待我集諸群臣及諸眷屬籌議此事。』時善悟王聞是語已，即以國法莊嚴小女，並令五百婇女圍繞侍從，至彼國已與凈飯王為妃。
「爾時師子頰國王，有一輔庸之國
【現代漢語翻譯】 現代漢語譯本 『真是巧奪天工啊！』大臣們都對國王說：『可以給這位公主取名為幻化。』於是就給這個女孩取名為幻化，並安排八個乳母共同撫養她。等到幻化公主漸漸長大時，相士來稟告國王說：『大王的這位公主將來必定會生兒子，而且相貌堂堂，具有很大的威德，能夠得到力輪王的地位。』國王聽了這話，非常高興。後來，善悟王的大夫人再次懷孕，十個月後生下了一個女兒，這個女兒的身體散發著光明，照亮了整個城市，容貌美麗，世間無與倫比。在出生后的第三個七天舉行了慶祝儀式后，國王召集大臣們商議給女兒取名字，因為這個小女兒比幻化公主更加出色，所以就給她取名為大幻化。同樣也安排八個乳母共同撫養她，等到大幻化公主漸漸長大時，相士來稟告國王說：『大王的這位公主將來必定會生兒子，具有三十二大丈夫相，威德尊貴，能夠登上轉輪王的寶座。』國王聽了這話，更加歡喜。當時，善悟王就派遣使者帶著書信前往師子頰王那裡，稟告他說：『我的大夫人先後生下了兩個女兒，其中最大的女兒出生時，容貌端正，世間罕見，相士占卜說，她將來會生下兒子，得到力輪王的地位。而小女兒的身體散發的光芒更加耀眼，相士占卜說，她將來必定會生下兒子，得到轉輪王的地位。我聽說大王您有最年長的兒子名叫凈飯，我願意將兩個女兒中的一個嫁給凈飯為妃，所以派使者前來稟告。』使者到達師子頰王那裡，詳細地陳述了情況。師子頰王聽了這話，非常高興，就讓使者回國稟告善悟王說：『您的兩個女兒都相貌端莊美麗，我打算都娶來給凈飯做妃子。但是我的先王曾經立下誓言，不能娶兩個妃子，現在先娶您的小女兒，也就是將來會生下轉輪王的那個女兒，至於大女兒，暫時不要讓她出嫁，等我召集各位大臣和親屬商議此事。』當時，善悟王聽了這話后，就按照國家的禮法莊嚴地打扮小女兒，並安排五百名婇女圍繞侍從，將她送到師子頰王的國家，嫁給凈飯王為妃。 當時，師子頰國王，有一個輔庸之國
【English Translation】 English version 'It is truly a work of skillful craftsmanship!' All the ministers said to the king. 'We can name this princess Illusion (幻化, Huànhuà, meaning 'Illusion' or 'Transformation').' So the girl was named Illusion, and eight wet nurses were assigned to raise her together. When Princess Illusion gradually grew up, a fortune-teller came to report to the king, 'This princess of Your Majesty will surely give birth to a son in the future, and he will have dignified features, possess great power and virtue, and attain the position of a Chakra King of Strength (得力輪位, Délì lún wèi, meaning 'position of a Chakra King of Strength').' The king was very happy to hear this. Later, the Great Queen of King Good Enlightenment (善悟王, Shàn wù wáng, meaning 'King Good Enlightenment') became pregnant again, and after ten months, she gave birth to a daughter. The daughter's body radiated light, illuminating the entire city, and her appearance was beautiful and unparalleled in the world. After celebrating the third seventh day after her birth, the king gathered his ministers to discuss naming the daughter. Because this younger daughter was even more outstanding than Princess Illusion, she was named Great Illusion (大幻化, Dà huànhuà, meaning 'Great Illusion'). Similarly, eight wet nurses were assigned to raise her together. When Princess Great Illusion gradually grew up, a fortune-teller came to report to the king, 'This princess of Your Majesty will surely give birth to a son in the future, who will possess the thirty-two marks of a great man, be dignified and respected, and ascend to the throne of a Universal Wheel-Turning King (轉輪王位, Zhuǎnlún wáng wèi, meaning 'position of a Universal Wheel-Turning King').' The king was even more delighted to hear this. At that time, King Lion Jaw (師子頰王, Shī zi jiá wáng, meaning 'King Lion Jaw') immediately sent messengers with letters to King Lion Jaw, reporting to him, 'My Great Queen has given birth to two daughters, the eldest of whom, on the day of her birth, had a dignified appearance, rare in the world. A fortune-teller predicted that she would give birth to a son in the future who would attain the position of a Chakra King of Strength. The younger daughter's body radiates even more light, and a fortune-teller predicted that she would surely give birth to a son in the future who would attain the position of a Universal Wheel-Turning King. I have heard that Your Majesty has an eldest son named Pure Rice (凈飯, Jìng fàn, meaning 'Pure Rice' or 'Suddhodana'), and I am willing to marry one of the two daughters to Pure Rice as his consort, so I am sending messengers to report this.' The messengers arrived at King Lion Jaw's place and explained the situation in detail. King Lion Jaw was very happy to hear this and sent the messengers back to King Good Enlightenment, saying, 'Both of your daughters have dignified and beautiful appearances, and I intend to take them both as consorts for Pure Rice. However, my late king made a vow not to take two consorts. Now, I will first take your younger daughter, who will give birth to a Universal Wheel-Turning King in the future. As for the elder daughter, do not let her marry for now, and I will gather all the ministers and relatives to discuss this matter.' At that time, King Good Enlightenment, after hearing these words, adorned his younger daughter according to the laws of the country, and arranged for five hundred maids to surround and attend to her, and sent her to King Lion Jaw's country to marry Prince Pure Rice as his consort. At that time, King Lion Jaw had a vassal state called Fuyong (輔庸, Fǔ yōng).
，居山谷內，名般茶婆，忽然反叛，抄掠劫害鄰近諸國。時鄰境住人諸釋迦種，被其侵逼，互相奔馳告師子頰：『我等村落，皆被某賊日夜侵害，愿王興兵親往降伏。』師子頰王曰：『我今年老不任鬥戰。』彼諸人曰：『請王太子凈飯往彼捕捉。』王即報曰：『汝諸人等，若許太子求一愿者，我便發遣。』眾答王曰：『唯然隨命。』時師子頰王于其城中擊鼓宣令，嚴敕四兵隨從太子，往彼討罰。爾時凈飯太子奉持父命，將領四兵至彼賊所共相戰害。以威力故，時彼賊眾，被太子軍或殺或縛，無有遺蘗。賊既除滅，凈飯太子即領其軍還歸本國。時諸釋種既得太子平除賊已，皆大踴躍而白王言：『凈飯太子為除怨害。』臣等諸人不勝喜慶：『王之先言：「太子有愿。」請王為臣等說。』時師子頰王告諸釋曰：『汝釋迦種，先立言誓不取二妻。』諸釋迦曰：『王今豈欲解先誓耶？』王曰：『不然！更須牢結。然我意者，唯為凈飯太子取其二妃，余不應取。』諸釋迦曰：『此事可爾。』時師子頰王即令使者往善悟王所，而告之曰：『我今與諸釋迦種等共相籌議，咸皆許我為凈飯太子取王長女為妃，王可與我。』王聞語已甚大歡喜，即以五百婇女為其侍從，種種珍服莊嚴女身，送劫比羅國。時師子頰王得其女至，即如國法，會諸
【現代漢語翻譯】 現代漢語譯本：當時，有一個名叫般茶婆（Bandhapa）的人，居住在山谷中，突然反叛，抄掠劫害鄰近的各個國家。當時鄰近居住的釋迦（Shakya）族人，被他侵擾逼迫，互相奔走告知師子頰（Simhahanu）王：『我們村落，都被某個賊人日夜侵害，希望國王興兵親自前去降伏。』師子頰王說：『我今年老，不能勝任戰鬥。』那些人說：『請國王派太子凈飯（Suddhodana）前去捕捉。』國王就回答說：『你們這些人，如果答應太子一個願望，我就派遣他去。』眾人回答國王說：『遵命。』當時師子頰王在他的城中擊鼓宣告，嚴令四方軍隊跟隨太子，前去討伐。那時凈飯太子奉持父王的命令，率領軍隊到達賊人所在的地方，共同戰鬥。因為太子的威力，當時那些賊眾，被太子的軍隊有的殺死，有的捆綁，沒有留下一個。賊人被消滅后，凈飯太子就率領軍隊返回本國。當時各位釋迦族人得到太子平定了賊人，都非常高興，對國王說：『凈飯太子為我們消除了怨恨和災害。』我們這些人非常高興：『國王先前說過：「太子有一個願望。」請國王為我們說說。』當時師子頰王告訴各位釋迦族人說：『你們釋迦族人，先前立下誓言不娶兩個妻子。』各位釋迦族人說：『國王現在難道想要解除先前的誓言嗎？』國王說：『不是的！更要牢固地遵守。然而我的意思是，只為凈飯太子娶兩個妃子，其餘的人不應該娶。』各位釋迦族人說：『這件事可以。』當時師子頰王就派遣使者前往善悟（Suprabuddha）王那裡，告訴他說：『我現在和各位釋迦族人共同商議，都同意我為凈飯太子娶您的長女為妃子，您可以答應我嗎？』善悟王聽了這話非常高興，就用五百個婇女作為長女的侍從，用各種珍貴的服飾莊嚴長女的身體，送往劫比羅（Kapilavastu）國。當時師子頰王得到善悟王的長女，就按照國家的禮法，會集各位釋迦族人。
【English Translation】 English version: At that time, a man named Bandhapa, residing in a mountain valley, suddenly rebelled, plundering and harming the neighboring countries. The Shakya people living nearby were oppressed and harassed by him, and they rushed to inform King Simhahanu, saying, 'Our villages are being harmed day and night by a certain thief. We hope that the king will send troops to personally subdue him.' King Simhahanu said, 'I am old this year and unable to fight.' Those people said, 'Please send Prince Suddhodana to capture him.' The king replied, 'If you people agree to grant the prince one wish, I will send him.' The people answered the king, 'As you command.' Then King Simhahanu beat a drum in his city and issued a strict order for the four divisions of the army to follow the prince to punish the thief. At that time, Prince Suddhodana, following his father's command, led the army to the place where the thief was and fought together. Because of the prince's power, the thief's followers were either killed or bound by the prince's army, and none were left. After the thief was eliminated, Prince Suddhodana led his army back to his country. At that time, the Shakya people, having had the thief subdued by the prince, were very happy and said to the king, 'Prince Suddhodana has eliminated our grievances and harm.' We are all very happy: 'The king said earlier, "The prince has a wish." Please tell us what it is.' Then King Simhahanu told the Shakya people, 'You Shakya people have previously made a vow not to take two wives.' The Shakya people said, 'Does the king now want to break the previous vow?' The king said, 'No! It must be firmly adhered to. However, my intention is only to take two consorts for Prince Suddhodana, and no one else should take two.' The Shakya people said, 'This is acceptable.' Then King Simhahanu sent a messenger to King Suprabuddha, telling him, 'I am now discussing with the Shakya people, and they all agree that I should take your eldest daughter as a consort for Prince Suddhodana. Can you agree to this?' King Suprabuddha was very happy to hear this, and he sent five hundred maidens as attendants for his eldest daughter, adorning her body with various precious garments, and sent her to Kapilavastu. When King Simhahanu received King Suprabuddha's daughter, he gathered the Shakya people according to the laws of the country.
群臣作倡伎樂，納娶其女為太子妃。未久之間師子頰崩，以其凈飯太子後繼父位。正法化人，國土安樂、五穀豐熟、無諸衰惱，其國人眾處處充滿。于異時中，與大幻化夫人登諸樓閣，後宮婇女圍繞侍衛，奏諸女樂縱逸遊戲。
「菩薩若在睹史多天，常有五法觀察世間。何謂五法？一者觀察生處、二者觀察國土、三者觀察時節、四者觀察種族、五者觀察所生父母。何故菩薩觀察生處？在睹史多天宮，常作是念：『過去菩薩何處受生？』便即觀見，或於凈行婆羅門家生、或於剎帝利貴種家生、或為婆羅門師、或為剎帝利師故。『當今之時，剎利為尊，我當往彼剎利家生。何以故？若我于彼貧下家生者，或有來世眾生，誹謗我故。』由此因緣，菩薩以自在福力，隨其所念皆得生彼。由此義故，菩薩受生之時，先當觀察所生之處。何故菩薩觀察國土，菩薩在睹史多天，常作是念：『過去菩薩生何國土？』即見彼國，有甘蔗、粳米、大麥、小麥、黃牛、水牛，家家充滿，乞食易得，無有十惡、多修十善。菩薩思惟：『中天竺國如是等物悉皆具足故，我今生彼中天竺國。何以故？若生邊地者，或時有情誹謗我故。』是故菩薩以福德力，隨其所念皆得生彼，如佛所說無有虛也。何故觀察時節？菩薩在睹史多天宮，常作是念：
【現代漢語翻譯】 現代漢語譯本 眾大臣們表演歌舞，並迎娶其女兒作為太子的妃子。沒過多久，師子頰（Simhahanu，凈飯王的父親）去世，由凈飯太子（Suddhodana）繼承王位。他以正法教化人民，國家安樂，五穀豐收，沒有各種衰敗和煩惱，國內人民處處充滿。在某個時候，他和摩耶夫人（Mahamaya）登上樓閣，後宮的妃嬪們環繞侍衛，演奏各種樂曲，縱情享樂。
『菩薩如果住在兜率天（Tushita Heaven），常常以五種方法觀察世間。哪五種方法呢？一是觀察出生的地方，二是觀察國土，三是觀察時節，四是觀察種族，五是觀察所生的父母。為什麼菩薩要觀察出生的地方呢？在兜率天宮，菩薩常常這樣想：『過去的菩薩在什麼地方受生呢？』於是就看到，或者在清凈的婆羅門（Brahman）家出生，或者在剎帝利（Kshatriya）貴族家出生，或者作為婆羅門的老師，或者作為剎帝利的老師。『現在這個時候，剎帝利最為尊貴，我應當前往剎帝利家出生。為什麼呢？如果我在貧賤的家庭出生，或許有未來的眾生，會誹謗我。』因為這個因緣，菩薩以自在的福力，隨著他的想法都能在那裡出生。因為這個緣故，菩薩受生的時候，首先應當觀察出生的地方。為什麼菩薩要觀察國土呢？菩薩在兜率天，常常這樣想：『過去的菩薩出生在什麼國土呢？』就看到那個國家，有甘蔗、粳米、大麥、小麥、黃牛、水牛，家家充滿，容易乞食，沒有十惡，多修十善。菩薩思惟：『中天竺國（Madhya-desha）像這樣的東西都具備，所以我現在出生在中天竺國。為什麼呢？如果出生在邊遠地區，或許有時有情會誹謗我。』所以菩薩以福德的力量，隨著他的想法都能在那裡出生，如佛所說沒有虛假。為什麼觀察時節呢？菩薩在兜率天宮，常常這樣想：
【English Translation】 English version The ministers performed songs and dances, and married their daughter to the crown prince as his consort. Not long after, Simhahanu (father of Suddhodana) passed away, and Prince Suddhodana succeeded to the throne. He transformed the people with the true Dharma, the country was peaceful and happy, the five grains were abundant, and there were no declines or afflictions. The people of the country were everywhere filled with joy. At one time, he and Mahamaya (Mahamaya) ascended to the pavilions, surrounded and attended by the concubines of the harem, playing various musical instruments and indulging in pleasure.
'If a Bodhisattva resides in Tushita Heaven (Tushita Heaven), he constantly observes the world with five methods. What are the five methods? First, observing the place of birth; second, observing the country; third, observing the time; fourth, observing the clan; and fifth, observing the parents to be born from. Why does a Bodhisattva observe the place of birth? In Tushita Heaven, the Bodhisattva constantly thinks: 'Where did the past Bodhisattvas take birth?' Then he sees that they were born either in a pure Brahman (Brahman) family, or in a noble Kshatriya (Kshatriya) family, or as a teacher of Brahmans, or as a teacher of Kshatriyas. 'At this time, the Kshatriyas are the most honored, and I should go and be born in a Kshatriya family. Why? If I am born in a poor and lowly family, perhaps future beings will slander me.' Because of this cause, the Bodhisattva, with the power of his freedom and blessings, can be born wherever he wishes. For this reason, when a Bodhisattva is born, he should first observe the place of birth. Why does a Bodhisattva observe the country? In Tushita Heaven, the Bodhisattva constantly thinks: 'In what country were the past Bodhisattvas born?' Then he sees that country, filled with sugarcane, glutinous rice, barley, wheat, yellow cattle, and water buffaloes in every household, easy to obtain alms, without the ten evils, and cultivating the ten virtues. The Bodhisattva thinks: 'The Middle Country of India (Madhya-desha) has all these things, so I will now be born in the Middle Country of India. Why? If I am born in a remote area, perhaps sentient beings will slander me.' Therefore, the Bodhisattva, with the power of his merit and virtue, can be born wherever he wishes, as the Buddha said, there is no falsehood. Why observe the time? In Tushita Heaven, the Bodhisattva constantly thinks:
『過去菩薩於何時節下生人間？』若見彼國眾生上壽八萬歲、下壽乃至百歲，菩薩爾時來生其國。何以故？若人長壽八萬已上，時諸眾生無有愁苦、愚癡、頑鈍、憍慢，著樂非正法器，難受化故；若人短壽百歲已下，時諸眾生為諸五濁昏冒重故。云何為五？一者命濁、二者煩惱濁、三者有情濁、四者見濁、五者劫濁。菩薩爾時作是思惟：『若我惡世時出現於世，多諸外道心王誹謗，五濁增長非正法器，猶如過去一切菩薩濁惡世時不出於世。何以故？諸佛出興所說正法，皆不虛過。』由是義故，觀察時節。複次何故觀察種族？菩薩在睹史多天，常作是思惟：『觀察於何種族可受生者？』若見有人先世以來，內外親族無能謗者，即生於彼。菩薩爾時作是觀已，乃見釋迦清凈尊貴轉輪王種堪可出現。何以故？菩薩若於下賤家生世間，有情或生誹謗。菩薩于無量劫來，獲自在力，所有慾念皆得隨意，凡所說法曾無虛過。由此因緣，菩薩觀察所生種族。複次何故觀所生母？菩薩在睹史多天宮，作是思惟：『如余菩薩，於何等母而受胎藏？』觀彼女人七世種族，悉皆清凈無有淫污，形貌端嚴善修戒品，堪任菩薩具足十月處其胎藏；而此女人，所其生業往來進止，曾無障礙。複次大幻化夫人，曾於過去諸佛發無上愿：『使我來世所生
【現代漢語翻譯】 現代漢語譯本：『過去的菩薩在什麼時候下生人間？』如果看到那個國家的眾生壽命最長有八萬歲，最短乃至一百歲，菩薩就在那個時候來到那個國家出生。為什麼呢？如果人的壽命長到八萬歲以上，那時眾生沒有憂愁痛苦、愚癡、頑固遲鈍、驕傲自滿，貪戀安樂，不是修習正法的根器，難以接受教化；如果人的壽命短到一百歲以下，那時眾生被各種五濁（五種污濁）矇蔽得很嚴重。什麼是五濁呢？一是命濁（壽命的污濁），二是煩惱濁（煩惱的污濁），三是有情濁（眾生的污濁），四是見濁（見解的污濁），五是劫濁（時代的污濁）。菩薩那時這樣思考：『如果我在惡世的時候出現於世，會有很多外道心懷誹謗，五濁增長，不是修習正法的根器，就像過去一切菩薩在污濁的惡世時不會出現於世一樣。』為什麼呢？諸佛出現於世所說的正法，都不會白白過去。因為這個緣故，（菩薩）觀察時節。再次，為什麼（菩薩）要觀察種族呢？菩薩在兜率陀天（Tushita Heaven）時，常常這樣思考：『觀察在什麼樣的種族可以受生呢？』如果看到有人從前世以來，內外親族沒有能誹謗的，就出生在他們家。菩薩那時這樣觀察之後，才看到釋迦（Shakya）清凈尊貴的轉輪王（Chakravarti）種族可以出現。為什麼呢？菩薩如果在**（原文如此）家出生在世間，有情可能會產生誹謗。菩薩在無量劫以來，獲得自在的力量，所有的慾望都能隨意實現，凡是所說的法從來沒有虛假。因為這個因緣，菩薩觀察所出生的種族。再次，為什麼（菩薩）要觀察所出生的母親呢？菩薩在兜率陀天宮（Tushita Heaven Palace）時，這樣思考：『像其他菩薩一樣，在什麼樣的母親那裡受胎藏呢？』觀察那個女人七世的種族，全部都清凈沒有淫亂污穢，容貌端莊美麗，善於修持戒律，能夠讓菩薩具足十個月在她胎藏中；而且這個女人，所從事的生計往來進退，從來沒有障礙。再次，大幻化夫人（Maya），曾經在過去諸佛面前發無上愿：『使我來世所生
【English Translation】 English version: 『When do past Bodhisattvas descend to be born in the human world?』 If they see that the beings in that country have a maximum lifespan of eighty thousand years and a minimum lifespan of one hundred years, the Bodhisattva then comes to be born in that country. Why is that? If people have a long lifespan of eighty thousand years or more, at that time, those beings have no sorrow or suffering, are not foolish, dull, stubborn, or arrogant, are attached to pleasure, and are not vessels for the true Dharma, making them difficult to be transformed. If people have a short lifespan of one hundred years or less, at that time, those beings are heavily obscured by the various five defilements (five turbidities). What are the five defilements? First is the defilement of life (ayu-kashaya), second is the defilement of afflictions (klesha-kashaya), third is the defilement of beings (sattva-kashaya), fourth is the defilement of views (drishti-kashaya), and fifth is the defilement of the age (kalpa-kashaya). The Bodhisattva then thinks: 『If I appear in the world during an evil age, there will be many heretics with minds of slander, the five defilements will increase, and they will not be vessels for the true Dharma, just as all past Bodhisattvas do not appear in the world during turbid and evil ages.』 Why is that? The true Dharma spoken by the Buddhas when they appear in the world will not pass by in vain.』 Because of this reason, (the Bodhisattva) observes the time. Furthermore, why does (the Bodhisattva) observe the lineage? The Bodhisattva, while in Tushita Heaven (Tushita Heaven), constantly thinks: 『In what lineage should I observe to be born?』 If they see that someone from past lives has no one in their internal or external family who can slander, they are born into that family. The Bodhisattva, after making this observation, then sees that the Shakya (Shakya) lineage of pure and noble Chakravarti (Chakravarti) kings is suitable for appearance. Why is that? If the Bodhisattva is born into a ** (as in the original text) family in the world, beings may give rise to slander. The Bodhisattva, from immeasurable kalpas, has obtained the power of freedom, all desires can be fulfilled at will, and all the Dharma spoken has never been false. Because of this cause, the Bodhisattva observes the lineage into which they will be born. Furthermore, why does (the Bodhisattva) observe the mother into which they will be born? The Bodhisattva, while in Tushita Heaven Palace (Tushita Heaven Palace), thinks: 『Like other Bodhisattvas, in what kind of mother should I receive the womb?』 Observing that woman's lineage for seven generations, all are pure and without lewdness or defilement, her appearance is dignified and beautiful, she is skilled in cultivating precepts, and she is capable of allowing the Bodhisattva to fully reside in her womb for ten months; moreover, this woman's livelihood, comings and goings, and advances and retreats have never been obstructed. Furthermore, the Great Maya (Maya) Devi, in the past, made a supreme vow before all the Buddhas: 『May I, in a future life, give birth to
之子得成種覺。』由是諸菩薩，恐諸眾生作是謗言：『何故菩薩于彼無相女人胎中而出於世？』是故菩薩，從無始已來種諸善根，皆悉成就。由是義故，菩薩觀察所生之母。
「爾時菩薩作是五種遍觀察已，即慇勤三唱告六慾天，而作是言：『我今從是睹史多天下生人間，于白凈王最大夫人胎中為其太子，誕生之後證常住果。汝等諸天，愿欲隨我證斯果者，可於人間同我生彼。』于天眾中三告是語。爾時諸天聞此語已，同聲報曰：『善哉！菩薩知不？彼贍部洲剛強難化多諸濁亂，外道六師及隨外道六聲聞等，並諸六定外道之類，遍滿其土，深著邪見難可拔濟。何謂六師：一者脯剌拏、二者末揭利子、三者珊逝移毗羅胝子、四者阿市多雞舍甘婆羅、五者腳拘陀迦旃延種、六者昵揭爛陀若提子。何謂六隨外道聲聞？一者拘達多婆羅門、二者輸那陀、三者遮彌、四者梵壽、五者蓮實、六者赤海子。何謂六定外道？一者郁多伽啰摩子、二者啰啰哥啰摩、三者善梵志、四者最勝儒童、五者黑仙、六者優樓頻螺迦葉若胝羅(唐云有多毛)。如是等外道邪法，教化彼諸眾生，貪著邪見難可濟度。如何菩薩今欲往彼？今我睹史多宮，一一諸天聽法之座，縱廣正等十二逾膳那。當我在此說法，我等聞已深生信受，能令我等於長夜中
【現代漢語翻譯】 現代漢語譯本：此子終將成就圓滿覺悟。』因此，諸位菩薩擔心眾生會誹謗說：『為何菩薩要從那無相女人的胎中降生於世？』所以，菩薩從無始以來就種下各種善根，並且全部成就。因為這個緣故，菩薩會觀察將要出生的母親。
『那時，菩薩在做了這五種普遍的觀察之後，就慇勤地三次告知六慾天，並且這樣說：『我現在要從兜率陀天（Tushita Heaven）下生到人間，在白凈王（Suddhodana）最大的夫人（摩耶夫人，Maya）的胎中做太子，誕生之後證得常住的果位。你們這些天人，如果想要跟隨我證得這個果位，可以在人間與我一同出生。』在天眾之中說了三遍這樣的話。那時，諸天聽了這些話之後，同聲回答說：『善哉！菩薩您知道嗎？那贍部洲（Jambudvipa，即我們所居住的地球）剛強難以教化，有很多污濁和混亂，外道六師以及跟隨外道的六聲聞等，還有各種修習六定的外道之類，遍佈在那片土地上，深深地執著于邪見，難以救拔。什麼是六師呢？一是富蘭那·迦葉（Purana Kassapa），二是末伽梨·拘舍梨子（Makkhali Gosala），三是散惹夷·毗羅梨子（Sanjaya Belatthiputta），四是阿耆多·翅舍欽婆羅（Ajita Kesakambali），五是迦拘陀·迦旃延（Pakudha Kaccayana），六是尼乾陀·若提子（Nigantha Nataputta）。什麼是跟隨外道的六聲聞呢？一是拘達多婆羅門（Kutadanta Brahmana），二是輸那陀（Sunatha），三是遮彌（Cami），四是梵壽（Brahmayu），五是蓮實（Lotus Seed），六是赤海子（Red Sea Son）。什麼是修習六定的外道呢？一是郁陀迦·羅摩子（Uddaka Ramaputta），二是羅邏·迦羅摩（Arala Kalama），三是善梵志（Good Brahmin），四是最勝儒童（Most Excellent Scholar），五是黑仙（Black Immortal），六是優樓頻螺迦葉若胝羅（Uruvilva Kasyapa Jatila，唐朝翻譯為『有很多毛』）。像這些外道的邪法，教化那些眾生，貪著邪見難以救度。菩薩您現在怎麼想要去那裡呢？現在我們兜率陀宮（Tushita Heaven），每一個天人聽法的座位，縱橫正等有十二由旬（Yojana）。當您在這裡說法的時候，我們聽了之後深深地信受，能夠讓我們在漫長的黑夜中……』
【English Translation】 English version: 'This son will attain perfect enlightenment.' Therefore, the Bodhisattvas fear that sentient beings will make such slanderous remarks: 'Why does the Bodhisattva emerge into the world from the womb of that formless woman?' Therefore, the Bodhisattva, from beginningless time, has planted all kinds of good roots, and all have been accomplished. For this reason, the Bodhisattva observes the mother from whom he will be born.
At that time, after the Bodhisattva had made these five kinds of pervasive observations, he earnestly announced three times to the Six Desire Heavens, saying: 'I am now descending from the Tushita Heaven to the human world, to be the crown prince in the womb of the greatest wife (Maya) of King Suddhodana, and after my birth, I will attain the fruit of permanence. You gods, who wish to follow me to attain this fruit, may be born with me in the human world.' He spoke these words three times among the heavenly hosts. At that time, the gods, hearing these words, replied in unison: 'Excellent! Bodhisattva, do you know? That Jambudvipa (the continent we live on) is rigid and difficult to transform, with many impurities and disturbances. The Six Heretical Teachers and the Six Sravakas who follow the heretics, as well as various kinds of heretics who practice the Six Dhyanas, are spread throughout that land, deeply attached to wrong views, and difficult to rescue. What are the Six Teachers? First, Purana Kassapa; second, Makkhali Gosala; third, Sanjaya Belatthiputta; fourth, Ajita Kesakambali; fifth, Pakudha Kaccayana; sixth, Nigantha Nataputta. What are the Six Sravakas who follow the heretics? First, Kutadanta Brahmana; second, Sunatha; third, Cami; fourth, Brahmayu; fifth, Lotus Seed; sixth, Red Sea Son. What are the heretics who practice the Six Dhyanas? First, Uddaka Ramaputta; second, Arala Kalama; third, Good Brahmin; fourth, Most Excellent Scholar; fifth, Black Immortal; sixth, Uruvilva Kasyapa Jatila (translated in the Tang Dynasty as 'having many hairs'). Such heretical teachings of these heretics teach those sentient beings, who are attached to wrong views and difficult to save. How does the Bodhisattva now wish to go there? Now, in our Tushita Heaven, each seat for the gods to listen to the Dharma is twelve yojanas in length and width. When you preach the Dharma here, we listen and deeply believe, which can enable us in the long night...'
安樂利益。』彼時諸天作是語已，菩薩爾時告諸天曰：『汝等諸天，宜各隨意作諸音樂。』時彼天眾即皆同時作諸音樂，其聲沸鬧。爾時菩薩即吹大螺，諸音樂響普皆摧息。菩薩爾時復問天曰：『諸音樂中何聲為大？』諸天答曰：『螺聲最大。』『諸善男子！汝等當知：如大螺聲能令一切諸音樂聲悉皆摧息，我亦如是，下於贍部洲中有所說法，能令六師外道、六隨聲聞外道、六定外道皆悉摧滅，令一切眾生得甘露法，皆悉飽滿；吹無常螺，令諸外道假常之計皆悉摧滅；吹大空螺，令諸外道執有之見亦皆摧滅。』爾時菩薩說伽他曰：
「『師子能伏諸猛獸， 金剛善摧一切堅； 帝釋能伏阿蘇羅， 一切光中日光勝。』
「爾時菩薩說此頌已，告諸天曰：『汝等若欲清凈飽滿甘露之法，可生中天竺國六大城內。』爾時釋提桓因在於座中，作是思念：『知釋迦菩薩必托摩耶夫人胎藏之內，我當以神通力清凈其體，令無垢穢身力強健，以待菩薩。』作是念已，即以通力凈彼摩耶夫人胎藏之內。菩薩爾時于睹史多天宮五種觀察，慇勤三唱告諸天已，即于夜中，如六牙白象形下於天竺，降摩耶夫人清凈胎內。
「爾時摩耶夫人，即于其夜見四種夢：一者見六牙白象來處胎中、二者見其自身飛騰虛空、三者
【現代漢語翻譯】 現代漢語譯本： 『安樂利益。』那時眾天人說了這些話后，菩薩當時告訴眾天人說：『你們眾天人，應該各自隨意演奏各種音樂。』當時那些天人大眾就都同時演奏各種音樂，聲音喧鬧。當時菩薩就吹響大法螺，各種音樂的聲音全部都被壓制下去。菩薩當時又問天人說：『各種音樂中什麼聲音最大？』眾天人回答說：『螺聲最大。』『各位善男子！你們應當知道：如同大法螺的聲音能夠使一切各種音樂的聲音全部都被壓制下去，我也像這樣，降生到贍部洲（Jambudvipa，人世間）中有所說法，能夠使六師外道（Six heretical teachers，六種外道宗師）、六隨聲聞外道（Six followers of the Sravakas，六種跟隨聲聞的外道）、六定外道（Six practitioners of fixed meditation，六種修習禪定的外道）全部都被摧滅，使一切眾生得到甘露法（Amrita Dharma，不死之法），全部都飽滿；吹響無常螺，使各種外道虛假的常恒之計全部都被摧滅；吹響大空螺，使各種外道執著于有的見解也全部都被摧滅。』當時菩薩說了這首偈頌： 『師子能伏諸猛獸，金剛善摧一切堅； 帝釋能伏阿蘇羅（Asura，非天），一切光中日光勝。』 當時菩薩說了這首偈頌后，告訴眾天人說：『你們如果想要清凈飽滿甘露之法，可以降生到中天竺國（Central India）的六大城內。』當時釋提桓因（Śakro devānām indra，帝釋天）在座位中，這樣思念：『知道釋迦菩薩（Śākyamuni Bodhisattva，釋迦牟尼菩薩）必定寄託在摩耶夫人（Māyādevī，摩耶夫人）的胎藏之內，我應當用神通力清凈她的身體，使她沒有垢穢，身體強健，以等待菩薩。』這樣思念后，就用神通力清凈了摩耶夫人的胎藏之內。菩薩當時在兜率陀天宮（Tushita Heaven，欲界天）進行五種觀察，慇勤地三次宣告眾天人後，就在夜裡，像六牙白象的形象降生到天竺，進入摩耶夫人清凈的胎內。 當時摩耶夫人，就在當夜夢見四種夢：一是夢見六牙白象來到她的胎中，二是夢見她自身飛騰在虛空中，三是夢見
【English Translation】 English version: 'Peaceful and beneficial.』 At that time, after the devas (devas, gods) spoke these words, the Bodhisattva then told the devas, 『You devas, should each play various musical instruments as you wish.』 At that time, those deva masses all played various musical instruments simultaneously, and the sounds were noisy. At that time, the Bodhisattva blew the great conch shell, and the sounds of all the musical instruments were suppressed. The Bodhisattva then asked the devas, 『Among all the musical sounds, which sound is the loudest?』 The devas replied, 『The sound of the conch shell is the loudest.』 『Good men! You should know that just as the sound of the great conch shell can suppress all the sounds of various musical instruments, I am also like that. When I descend to Jambudvipa (Jambudvipa, the human world) and speak the Dharma, I can destroy all the Six Heretical Teachers (Six heretical teachers, six heretical masters), the Six Followers of the Sravakas (Six followers of the Sravakas, six types of heretics who follow the Sravakas), and the Six Practitioners of Fixed Meditation (Six practitioners of fixed meditation, six types of heretics who practice fixed meditation), enabling all sentient beings to obtain the Amrita Dharma (Amrita Dharma, the Dharma of immortality) and be completely satisfied. By blowing the conch shell of impermanence, I can destroy all the false notions of permanence held by various heretics. By blowing the great conch shell of emptiness, I can also destroy the views of existence held by various heretics.』 At that time, the Bodhisattva spoke this gatha (gatha, verse): 『The lion can subdue all fierce beasts, the vajra (vajra, diamond) can destroy all that is hard; Śakra (Śakro devānām indra, Indra) can subdue the Asuras (Asura, demigods), among all lights, the light of the sun is supreme.』 After the Bodhisattva spoke this verse, he told the devas, 『If you wish to be purified and filled with the Amrita Dharma, you can be born in the six great cities of Central India.』 At that time, Śakro devānām indra (Śakro devānām indra, Indra) was in his seat, thinking, 『Knowing that Śākyamuni Bodhisattva (Śākyamuni Bodhisattva, Sakyamuni Bodhisattva) will surely reside in the womb of Māyādevī (Māyādevī, Maya), I should use my supernatural powers to purify her body, making it free from defilement and strong, to await the Bodhisattva.』 After thinking this, he used his supernatural powers to purify the womb of Māyādevī. At that time, the Bodhisattva, in the Tushita Heaven (Tushita Heaven, the Heaven of Contentment), made five observations and earnestly announced to the devas three times. Then, in the night, he descended into the pure womb of Māyādevī in the form of a six-tusked white elephant. At that time, Māyādevī, in that very night, had four dreams: first, she saw a six-tusked white elephant entering her womb; second, she saw herself flying in the sky; third, she saw
見上高山、四者見多人眾頂禮圍繞。作是夢已，向凈飯王說如上事。時凈飯王即召相師說其夢事，相師答曰：『如我相法，王大夫人必當生男，具足三十二丈夫之相，莊嚴其身。若紹王位，當乘金輪伏四天下；若出家修道，證法王位，名聞十方作眾生父。』」
內攝頌曰：
我降生時， 四天守護， 如明月珠， 諸物纏裹； 亦如寶線， 智者明瞭， 自持五戒， 無諸慾念。
「諸菩薩有常法，從睹史天下生母胎。當爾之時，十方大地悉皆震動，有大光明並皆周遍，六趣眾生隨業之境，日月威光所不到處，普皆明徹。其中眾生各相告曰：『今此光明得未曾有，將非我等別受生耶？』複次菩薩降母胎時，釋提桓因即遣四天王神營衛其母，而此四神：一執利刀，一執罥索，一執于戟，一執弓箭。何以故？恐諸惡魔得其母便。諸菩薩降生之時，其母胎中諸血穢等，皆悉遠離而不染著；如明月珠，雖為諸物之所纏裹，而無染污。菩薩在母胎時亦復如是。諸菩薩常法：其母常見菩薩在其胎中，猶以青黃赤白等綿裹于凈寶，諸慧眼人見其寶綿分別曉了，母見菩薩在其胎中亦復如是。諸菩薩常法：在母胎時，能令其母身體和悅無有疲乏。諸菩薩在母胎時，其母自然常持五戒：不殺、不盜、不邪行
【現代漢語翻譯】 現代漢語譯本： 『我』夢見自己登上高山，看見四位天王和眾多人群頂禮圍繞。做了這個夢之後，我向凈飯王（Suddhodana）講述了以上的事情。當時，凈飯王（Suddhodana）立即召來相師解說這個夢，相師回答說：『依照我的相法來看，王的大夫人必定會生下一個男孩，具備三十二種大丈夫相，莊嚴他的身體。如果繼承王位，將會乘坐金輪統治四天下；如果出家修行，將會證得法王之位，名聲傳遍十方，成為眾生的父親。』
內攝頌說：
我降生時，四天守護，如明月珠， 諸物纏裹；亦如寶線，智者明瞭， 自持五戒，無諸慾念。
『諸位菩薩有一個常有的規律，就是從兜率天（Tushita Heaven）降生到母親的胎中。當這個時候，十方大地全部都震動起來，有巨大的光明普遍照耀，六道眾生隨著各自業力的顯現，即使是日月的光輝照不到的地方，也都普遍明亮起來。其中的眾生互相告知說：『現在這種光明是前所未有的，難道是我們將要接受特別的出生嗎？』再次，菩薩降生到母親胎中的時候，釋提桓因（Sakka, ruler of the devas）立即派遣四位天王神來守護他的母親，而這四位神：一位拿著利刀，一位拿著罥索，一位拿著戟，一位拿著弓箭。為什麼呢？因為害怕各種惡魔加害他的母親。各位菩薩降生的時候，他母親胎中的各種血污等，全部都遠離而不沾染；就像明亮的月亮寶珠，雖然被各種東西纏繞，卻沒有被污染。菩薩在母親胎中的時候也是這樣。各位菩薩常有的規律：他的母親經常看見菩薩在他的胎中，就像用青黃赤白等顏色的絲綿包裹著乾淨的寶物，有智慧的人看見這些寶綿能夠清楚地分辨出來，母親看見菩薩在他的胎中也是這樣。各位菩薩常有的規律：在母親胎中的時候，能夠讓他的母親身體和悅，沒有疲憊。各位菩薩在母親胎中的時候，他的母親自然經常持守五戒：不殺生、不偷盜、不邪淫。
【English Translation】 English version: 『I』 dreamt of ascending a high mountain and seeing four Heavenly Kings and many people prostrating and surrounding me. After having this dream, I told King Suddhodana about the above matters. At that time, King Suddhodana immediately summoned a physiognomist to interpret the dream, and the physiognomist replied: 『According to my physiognomy, the King's great wife will surely give birth to a boy, possessing the thirty-two marks of a great man, adorning his body. If he inherits the throne, he will ride the golden wheel and subdue the four continents; if he leaves home to cultivate the Way, he will attain the position of Dharma King, and his name will be heard in all ten directions, becoming the father of all beings.』
The summary verse says:
When I was born, the four gods protected me, like a bright moon pearl, Wrapped in various things; also like precious threads, the wise understand, Self-holding the five precepts, without any desires.
『The Bodhisattvas have a constant practice, which is to descend from the Tushita Heaven into their mother's womb. At that time, the earth in all ten directions will shake, and there will be great light pervading everywhere. The beings in the six realms, according to their respective karmic conditions, even in places where the sun and moon's light cannot reach, will all be illuminated. The beings among them will tell each other: 『This light is unprecedented, could it be that we are about to receive a special birth?』 Furthermore, when the Bodhisattva descends into his mother's womb, Sakka (ruler of the devas) immediately sends four Heavenly King gods to protect his mother, and these four gods: one holds a sharp knife, one holds a snare, one holds a halberd, and one holds a bow and arrow. Why? Because they fear that various demons will harm his mother. When the Bodhisattvas are born, all the blood and filth in their mother's womb are far away and do not adhere; like a bright moon pearl, although wrapped in various things, it is not defiled. The Bodhisattva is also like this when he is in his mother's womb. The Bodhisattvas' constant practice: their mother often sees the Bodhisattva in her womb, just like wrapping a clean treasure in silk floss of blue, yellow, red, and white colors. Wise people who see these precious flosses can clearly distinguish them, and the mother sees the Bodhisattva in her womb in the same way. The Bodhisattvas' constant practice: when in their mother's womb, they can make their mother's body harmonious and without fatigue. When the Bodhisattvas are in their mother's womb, their mother naturally constantly upholds the five precepts: not killing, not stealing, not engaging in sexual misconduct.
、不妄語、不飲酒。諸菩薩常法：在其母胎，其母自然不貪慾愛。複次摩耶夫人，忽自思念：『四大海水皆飲令盡。』向凈飯王說其心願。時劫比羅城中有一外道名曰赤眼，善諸幻術，王令使者喚其赤眼，說如上意。赤眼報曰：『愿與夫人登高樓上。』既登樓已，即以幻術為四大海水，持其海水與夫人飲。既飲水已，爾時夫人其意即息。時摩耶夫人復更思念：『一切有情被系閉者，悉令解脫。』作是思已即向王說。王聞是語，即敕獄官，所有囚閉皆令放出，爾時夫人其念即息。摩耶夫人又復思念：『意欲佈施財物。』作是念已即向王說。王聞是語，即為佈施種種財物，爾時夫人其念便息。又復思惟：『欲往苑園遊行觀望。』便向王說。王聞是已，即將夫人就諸園苑觀望，其念便息。又復生念意：『欲于父王園苑中居止。』便告王曰，王聞是語，即令使者往善悟王處報云：『今摩耶夫人，意欲就彼父王藍毗尼園中居止。』王聞是語，便即差人敷設掃灑，令摩耶夫人及諸侍從、婇女詣藍毗尼園而為遊觀。乃見一無憂樹花葉滋茂，夫人慾生太子，便手攀其樹枝。時天帝釋，知菩薩母心懷慚恥，多人眾中不能即誕其子，便作方便發大風雨，令諸人眾各自分散。是時帝釋，化作老奶立夫人前，夫人即生。時天帝釋以仙衣擎取，先
【現代漢語翻譯】 現代漢語譯本 不妄語、不飲酒。諸菩薩常法：在其母胎，其母自然不貪慾愛。複次摩耶夫人（Mayadevi，釋迦牟尼佛的生母），忽自思念：『四大海水皆飲令盡。』向凈飯王（Suddhodana，釋迦牟尼佛的父親）說其心願。時劫比羅城（Kapilavastu，釋迦牟尼佛的故鄉）中有一外道名曰赤眼，善諸幻術，王令使者喚其赤眼，說如上意。赤眼報曰：『愿與夫人登高樓上。』既登樓已，即以幻術為四大海水，持其海水與夫人飲。既飲水已，爾時夫人其意即息。時摩耶夫人復更思念：『一切有情被系閉者，悉令解脫。』作是思已即向王說。王聞是語，即敕獄官，所有囚閉皆令放出，爾時夫人其念即息。摩耶夫人又復思念：『意欲佈施財物。』作是念已即向王說。王聞是語，即為佈施種種財物，爾時夫人其念便息。又復思惟：『欲往苑園**觀望。』便向王說。王聞是已，即將夫人就諸園苑觀望，其念便息。又復生念意：『欲于父王園苑中居止。』便告王曰，王聞是語，即令使者往善悟王處報云：『今摩耶夫人，意欲就彼父王藍毗尼園（Lumbini，釋迦牟尼佛的誕生地）中居止。』王聞是語，便即差人敷設掃灑，令摩耶夫人及諸侍從、婇女詣藍毗尼園而為遊觀。乃見一無憂樹花葉滋茂，夫人慾生太子，便手攀其樹枝。時天帝釋（Indra，佛教的護法神），知菩薩母心懷慚恥，多人眾中不能即誕其子，便作方便發大風雨，令諸人眾各自分散。是時帝釋，化作老奶立夫人前，夫人即生。時天帝釋以仙衣擎取，先
【English Translation】 English version Do not lie, and do not drink alcohol. The constant practice of all Bodhisattvas: while in their mother's womb, their mothers naturally do not crave or desire. Furthermore, Mayadevi (Mayadevi, the mother of Shakyamuni Buddha), suddenly thought to herself: 'I wish to drink all the water of the four great oceans.' She told King Suddhodana (Suddhodana, the father of Shakyamuni Buddha) her wish. At that time, in the city of Kapilavastu (Kapilavastu, the birthplace of Shakyamuni Buddha), there was a heretic named Red Eyes, who was skilled in all kinds of illusions. The king ordered a messenger to summon Red Eyes and told him of the queen's wish. Red Eyes replied: 'I wish to ascend to a high tower with the queen.' After ascending the tower, he used his illusion to create the water of the four great oceans and offered it to the queen to drink. After drinking the water, the queen's desire was satisfied. Then, Mayadevi thought again: 'I wish to liberate all sentient beings who are imprisoned.' After having this thought, she told the king. Upon hearing this, the king ordered the prison officials to release all prisoners, and the queen's thought was satisfied. Mayadevi then thought again: 'I wish to give alms and wealth.' After having this thought, she told the king. Upon hearing this, the king gave alms of various kinds of wealth, and the queen's thought was satisfied. She also thought: 'I wish to go to the gardens to look around.' She then told the king. Upon hearing this, the king took the queen to the various gardens to look around, and her thought was satisfied. She then had the thought: 'I wish to stay in my father's garden.' She told the king, and upon hearing this, the king sent a messenger to King S善悟 to report: 'Now Mayadevi wishes to stay in her father's Lumbini Garden (Lumbini, the birthplace of Shakyamuni Buddha).' Upon hearing this, the king immediately ordered people to prepare and clean the area, so that Mayadevi and her attendants and concubines could go to Lumbini Garden for sightseeing. There, she saw an Ashoka tree with lush flowers and leaves. As the queen was about to give birth to the prince, she reached out and grasped its branches. At that time, Indra (Indra, a protector deity in Buddhism), knowing that the Bodhisattva's mother felt ashamed and could not give birth to her son in front of a large crowd, created a great wind and rain to disperse the people. Then, Indra transformed into an old woman and stood before the queen, and the queen gave birth. At that time, Indra took the baby with a celestial robe, first
在腹內心多煩悶，告帝釋曰：『汝放于地。』時天帝釋暫少遠住。
「菩薩生時大地振動，天地光明乃至日月所不及處，皆令明徹。其中眾生皆得相見，各相謂言：『非唯我身獨在此處生，亦有餘人共在此處。』一切菩薩有常法式：從胎出時，無諸濃血及余穢惡。其菩薩母欲產之時，不坐不臥攀樹而立，無諸苦惱後有。菩薩常法：生已在地，無人扶侍而行七步，觀察四方便作是言：『此是東方，我是一切眾生最上。此是南方，我堪眾生之所供養。此是西方，我今決定不受後生。此是北方，我今已出生死大海。』爾時諸天，手持白蓋及與白拂，萃寶嚴飾覆菩薩上。諸龍王等，各持二種清凈香水，所謂冷暖調和，洗浴菩薩。諸菩薩常法：誕生之處，于其母前現大池水，其母所欲澡洗皆悉充足。諸菩薩常法：誕生之時，諸天仙眾在虛空中，以種種天妙和香，末香涂香旃檀沉水，而散菩薩。種種諸天音樂，在虛空中自然發響。
「爾時阿私陀仙，在吉悉枳迷山石窟之中，彼仙恒知一切世間興衰之相。其仙有一外甥名那羅陀，彼那羅陀時時而來恭敬供養。爾時仙人隨緣教示，報那羅陀曰：『彼聞仙記深信不虛，喜溢身心，求請出家而作弟子。』菩薩初誕天地光明，那羅陀睹瑞，即白仙曰：『親教！頗有惡世二日雙現
【現代漢語翻譯】 現代漢語譯本：心中充滿煩悶，（菩薩）告訴帝釋（Devanam Indra）：『你將我放在地上。』當時天帝釋（Devanam Indra）稍微遠離站立。
『菩薩出生時大地震動，天地光明，乃至日月光芒無法到達的地方，都變得明亮透徹。其中的眾生都能互相看見，各自說道：『不只是我獨自在這裡出生，也有其他人和我一起在這裡。』一切菩薩都有通常的法則：從胎中出來時，沒有濃血以及其他污穢之物。菩薩的母親要生產的時候，不坐不臥，攀著樹站立，沒有痛苦和後顧之憂。菩薩通常的法則：出生後站在地上，不需要人扶持就走七步，觀察四方，說道：『這是東方，我是一切眾生中最尊貴的。這是南方，我堪受眾生的供養。這是西方，我今決定不再受後生。這是北方，我今已脫離生死大海。』這時諸天，手持白色的傘蓋以及白色的拂塵，用各種寶物裝飾覆蓋在菩薩的上方。諸龍王等，各自拿著兩種清凈的香水，即冷水和熱水調和，來洗浴菩薩。諸菩薩通常的法則：誕生的地方，在其母親面前出現大的池水，其母親想要沐浴洗滌都充足。諸菩薩通常的法則：誕生的時候，諸天仙眾在虛空中，用各種天上的美妙和香，末香、涂香、旃檀（candana）香、沉水香，來散在菩薩身上。各種諸天音樂，在虛空中自然發出響聲。
『當時阿私陀仙（Asita），在吉悉枳迷山（Gijjhakuta）的石窟之中，這位仙人經常知道一切世間的興衰之相。這位仙人有一個外甥名叫那羅陀（Narada），這位那羅陀（Narada）時常來恭敬供養。當時仙人隨機緣教導，告訴那羅陀（Narada）說：『他聽聞仙人的預言，深信不虛，喜悅充滿身心，請求出家作為弟子。』菩薩初生時天地光明，那羅陀（Narada）看到祥瑞，就對仙人說：『親教師！難道是有惡世出現兩個太陽嗎？』
【English Translation】 English version: Filled with vexation in his heart, (the Bodhisattva) said to Devanam Indra (Shakra): 'Place me on the ground.' At that time, Devanam Indra (Shakra) stood a little distance away.
'When a Bodhisattva is born, the earth shakes, and the heavens and the earth are filled with light, even to places where the sun and moon cannot reach, making them bright and clear. The beings therein can see each other and say to each other: 'It is not only I who am born here alone, but there are others who are here with me.' All Bodhisattvas have a common practice: when they come out of the womb, there is no thick blood or other filth. When the Bodhisattva's mother is about to give birth, she does not sit or lie down, but stands holding onto a tree, without suffering or future worries. The Bodhisattva's usual practice: after being born, he stands on the ground and takes seven steps without anyone's support, observing the four directions and saying: 'This is the East, I am the most supreme of all beings. This is the South, I am worthy of the offerings of all beings. This is the West, I am now determined not to be reborn. This is the North, I have now escaped the sea of birth and death.' At that time, the gods, holding white canopies and white whisks, adorned with various treasures, covered the Bodhisattva. The Dragon Kings and others each held two kinds of pure fragrant water, namely cold and warm water mixed together, to bathe the Bodhisattva. The usual practice of all Bodhisattvas: in the place of birth, a large pool of water appears before their mother, sufficient for her to bathe and wash as she desires. The usual practice of all Bodhisattvas: at the time of birth, the heavenly immortals in the sky scatter various heavenly and wonderful blended fragrances, powdered incense, scented ointment, candana (sandalwood) incense, and agarwood incense on the Bodhisattva. Various heavenly music sounds naturally in the sky.
'At that time, the Rishi Asita (Asita) was in a stone cave on Mount Gijjhakuta (Vulture Peak Mountain), and he always knew the signs of the rise and fall of all worlds. The Rishi had a nephew named Narada (Narada), who often came to respectfully make offerings. At that time, the Rishi taught according to circumstances, telling Narada (Narada): 'Hearing the Rishi's prophecy, he deeply believed it to be true, and his heart and mind were filled with joy, requesting to leave home and become a disciple.' When the Bodhisattva was first born, the heavens and the earth were filled with light, and Narada (Narada), seeing the auspicious signs, said to the Rishi: 'Dear teacher! Is it that two suns have appeared in an evil age?'
以不？若無二日，何故此窟有是光明？』時阿私陀仙，說伽他曰：
「『日光極熱不明凈， 此光明凈及清涼； 流輝晃耀于山窟， 我定知是牟尼光。 菩薩神通大威德， 出其母胎現此光； 清凈明朗真金色， 遍滿世間諸大地。』
「那羅陀報曰：『親教！我今隨從親教欲看菩薩。』時仙告曰：『汝今知不？彼之菩薩有大威德，天龍八部之所圍繞，我等往彼不可得見。若彼菩薩入劫比羅城三號已，然後我往可見菩薩。』菩薩生時，五百宮人各生一男，謂贊鐸迦而為上首。五百宮人各生一女，旃尼而為上首。五百大臣各生一男，鄔陀夷而為上首。有五百象各生一子，報灑陀子而為上首。五百馬各生一子，馬啰呵馬子而為上首。五百寶藏自開出現，四方諸國王等悉皆降伏，常獻種種雜物而來奉事。爾時大臣見是相已，來白大王。王聞此事便深思念：『我今此子，成就一切諸善事業。』因此大王號此太子，名為成就一切事，是故菩薩初得此名。
「時劫比羅城有一藥叉，名為釋迦增長，城內若有釋迦族類，生得男女，先將向彼藥叉而為作禮。時彼大王便敕臣佐，將其太子往增長釋迦藥叉處，遣作禮拜。臣得王教，以七寶輦輿安置太子，往詣藥叉之處。劫比羅城諸釋種等，性懷獷烈
【現代漢語翻譯】 現代漢語譯本：『如果不是太陽的光芒，如果沒有第二個太陽，為什麼這個石窟里會有這樣的光明？』當時阿私陀仙（Asita，一位隱士）說偈頌道： 『太陽的光芒極其炎熱而不清澈，而這光明清凈又清涼； 光輝照耀在山窟之中，我一定知道這是牟尼（Muni，聖人）的光芒。 菩薩（Bodhisattva，為普渡眾生而修行的人）神通廣大，威德顯赫，從他母親的胎中出生時就顯現出這種光明； 清凈明亮，呈現出真正的金色，遍滿世間所有的大地。』 那羅陀（Narada，一位仙人）回答說：『親教師！我現在跟隨親教師您想去看看菩薩。』當時阿私陀仙告訴他說：『你現在知道嗎？那位菩薩有很大的威德，天龍八部（Devas, Nagas and other supernatural beings）所圍繞，我們前往那裡是無法得見的。如果那位菩薩進入劫比羅城（Kapilavastu，釋迦族居住的城市）三次之後，我們再去才能見到菩薩。』菩薩出生的時候，五百個宮女各自生了一個男孩，以贊鐸迦（Chandaka）為首。五百個宮女各自生了一個女孩，以旃尼（Channa）為首。五百個大臣各自生了一個男孩，以鄔陀夷（Udayi）為首。有五百頭象各自生了一個小象，以報灑陀子為首。五百匹馬各自生了一匹小馬，以馬啰呵馬子為首。五百個寶藏自動開啟顯現出來，四方的國王們都降伏了，經常獻上各種各樣的雜物來奉事。當時大臣們看到這種景象后，來稟告國王。國王聽到這件事後，便深深地思考：『我現在的這個兒子，能夠成就一切美好的事業。』因此國王給這個太子起名為『成就一切事』，所以菩薩最初得到了這個名字。 當時劫比羅城（Kapilavastu，釋迦族居住的城市）有一個藥叉（Yaksa，一種神），名叫釋迦增長（Sakya Vardhana），城裡如果有釋迦（Sakya）族的人，生了男孩或女孩，先要將他們帶到那個藥叉那裡去作禮。當時國王便命令臣子們，將太子帶到增長釋迦藥叉那裡，讓他作禮拜。臣子們接受了國王的命令，用七寶裝飾的輦車安置太子，前往藥叉所在的地方。劫比羅城（Kapilavastu，釋迦族居住的城市）的各位釋迦（Sakya）族人，天性粗獷暴烈。
【English Translation】 English version: 'If it is not the light of the sun, and if there is no second sun, why is there such light in this cave?' At that time, the ascetic Asita said in verse: 'The sunlight is extremely hot and unclear, but this light is pure and cool; Its radiance shines in the mountain cave, I certainly know it is the light of Muni (Sage). The Bodhisattva (One who seeks enlightenment for all beings) has great spiritual powers and majestic virtue, manifesting this light when he is born from his mother's womb; Pure and bright, it appears as true gold, filling all the lands in the world.' Narada (A sage) replied: 'Dear teacher! I now follow you, dear teacher, to see the Bodhisattva.' At that time, the ascetic said: 'Do you know now? That Bodhisattva has great majestic virtue, surrounded by the eight classes of gods and dragons (Devas, Nagas and other supernatural beings), we cannot see him if we go there. If that Bodhisattva enters Kapilavastu (City of the Sakyas) three times, then we can go and see the Bodhisattva.' When the Bodhisattva was born, five hundred palace women each gave birth to a son, with Chandaka as their leader. Five hundred palace women each gave birth to a daughter, with Channa as their leader. Five hundred ministers each gave birth to a son, with Udayi as their leader. Five hundred elephants each gave birth to a calf, with Report-Sada as their leader. Five hundred horses each gave birth to a foal, with Mara-Hama as their leader. Five hundred treasures opened and appeared on their own, and the kings of the four directions all surrendered, constantly offering various kinds of miscellaneous items to serve him. At that time, the ministers, seeing this phenomenon, came to report to the king. Upon hearing this, the king pondered deeply: 'This son of mine will accomplish all good deeds.' Therefore, the king named this prince 'Accomplishing All Things,' so the Bodhisattva initially received this name. At that time, in Kapilavastu (City of the Sakyas), there was a Yaksha (A type of spirit) named Sakya Vardhana. If any Sakya (Clan of the Buddha) person in the city gave birth to a boy or girl, they would first take them to that Yaksha to pay respects. At that time, the king ordered his ministers to take the prince to the Yaksha Sakya Vardhana and have him pay respects. The ministers received the king's order, placed the prince in a seven-jeweled chariot, and went to the place of the Yaksha. The Sakyas (Clan of the Buddha) of Kapilavastu (City of the Sakyas) were by nature fierce and violent.
心意兇猛，多起人我堅硬惡暴。見彼菩薩皆悉寂靜，默然而住。時凈飯王作思念曰：『此住劫比羅城諸釋種等，性懷獷烈心意兇暴，多起人我堅硬惡性，彼見太子入城，皆如牟尼默然而住。以此緣故，可呼太子名為釋迦牟尼。』時釋迦牟尼菩薩至藥叉廟所，彼釋迦增長藥叉遙見菩薩漸近廟所，即從座起五體投地頂禮菩薩。眾人見已甚大驚怪，即往凈飯王所白言：『大王！今藥叉神遙見太子，從廟而出頂禮雙足。』時王聞已甚大歡喜，作如是言：『若天神禮拜太子故，知是天中天。以此緣故，號為天中天。』
「時彼大王即將太子還於本宮，令宮乳母依時養育。彼乳母等甚大歡喜，即以雙手，于父王邊捧受太子，在宮閣內勤加養育。彼乳母等，每日香湯洗浴，涂妙好香種種莊嚴，每日將向王所。王乃抱持太子安於膝上，觀看相貌甚大歡喜。國有常法：若王宮生子，即喚梵行相師觀看相貌。王乃喚相人令佔大子，既占相已而答王曰：『今此太子，實是成就三十二相。若在家者，得作金輪聖王，王四天下善法理化，具有七寶：一者金輪寶、二者象寶、三者馬寶、四者末尼寶、五者女寶、六者主藏臣寶、七者兵將寶，具足千子，勇健端嚴降伏他軍。此大地中所有人等無相犯者，皆悉令行勝妙善法。若當出家得法王位，如
【現代漢語翻譯】 現代漢語譯本：心意兇猛，常常生起人我之見，堅硬且惡劣暴戾。看見那些菩薩都寂靜無聲，默默地住著。這時凈飯王（Śuddhodana）心中思忖：『這住在劫比羅城（Kapilavastu）的釋迦族人（Śākya），天性粗獷猛烈，心意兇猛暴戾，常常生起人我之見，堅硬且心性惡劣。他們看見太子入城，都像牟尼（Muni）一樣沉默不語。因為這個緣故，可以稱呼太子為釋迦牟尼（Śākyamuni）。』當時釋迦牟尼菩薩（Śākyamuni Bodhisattva）來到藥叉（Yaksa）廟的地方，那位釋迦增長藥叉（Śākya vardhana Yaksa）遠遠地看見菩薩漸漸靠近廟宇，立刻從座位上起身，五體投地頂禮菩薩。眾人看見后非常驚訝，立刻前往凈飯王（Śuddhodana）那裡稟告說：『大王！現在藥叉神（Yaksa）遠遠地看見太子，從廟裡出來頂禮太子的雙足。』當時國王聽了后非常高興，這樣說道：『如果天神都禮拜太子，就知道他是天中之天。因為這個緣故，稱他為天中天（Devātideva）。』 當時那位大王就將太子帶回本宮，讓宮中的乳母按時餵養。那些乳母們非常高興，用雙手從父王那裡接過太子，在宮殿里勤加養育。那些乳母們每天用香湯給太子洗浴，塗抹美妙的香料，用各種飾品莊嚴太子，每天都將太子抱到國王那裡。國王就抱持著太子安放在膝蓋上，觀看太子的相貌，非常歡喜。國家有常例：如果王宮裡生了孩子，就召來精通梵行的相師觀看相貌。國王就召來相人占卜太子，相人占卜完畢后回答國王說：『現在這位太子，確實是成就了三十二相（Lakshanas）。如果在家，就能成為轉輪聖王（Chakravartin），以善法治理天下，具有七寶：一是金輪寶（Chakra-ratna），二是象寶（Hasti-ratna），三是馬寶（Ashva-ratna），四是末尼寶（Mani-ratna），五是女寶（Stri-ratna），六是主藏臣寶（Parinayaka-ratna），七是兵將寶（Senapati-ratna），具有一千個兒子，勇猛健壯端正莊嚴，能夠降伏其他軍隊。這大地中的所有人等，沒有敢於冒犯他的，都能讓他們奉行殊勝美妙的善法。如果出家就能得到法王之位，如
【English Translation】 English version: His mind was fierce, often giving rise to ego and harsh, violent tendencies. Seeing those Bodhisattvas all silent and dwelling quietly, King Śuddhodana thought to himself: 'These Śākya people living in Kapilavastu are by nature wild and fierce, their minds are violent, often giving rise to ego, stubbornness, and evil. When they see the prince entering the city, they are all silent like a Muni. For this reason, the prince can be called Śākyamuni.' At that time, Śākyamuni Bodhisattva arrived at the Yaksha temple. That Śākya vardhana Yaksha, seeing the Bodhisattva gradually approaching the temple from afar, immediately rose from his seat and prostrated himself with his five limbs on the ground, paying homage to the Bodhisattva. When the people saw this, they were greatly astonished and immediately went to King Śuddhodana and reported: 'Great King! Now the Yaksha deity, seeing the prince from afar, came out of the temple and bowed at the prince's feet.' When the king heard this, he was overjoyed and said: 'If even the gods worship the prince, then he is the God of Gods. For this reason, he is called Devātideva.' At that time, the great king took the prince back to the palace and had the palace nurses care for him according to the proper time. Those nurses were very happy and received the prince from the father king with both hands, diligently raising him in the palace. Those nurses bathed the prince daily with fragrant water, anointed him with wonderful perfumes, adorned him with various ornaments, and brought him to the king every day. The king would hold the prince on his lap, look at his face, and be very happy. It was the custom of the country that if a child was born in the royal palace, a Brahmin fortune-teller would be called to examine the child's appearance. The king then summoned a fortune-teller to examine the prince. After examining him, the fortune-teller replied to the king: 'This prince is indeed endowed with the thirty-two Lakshanas. If he remains at home, he will become a Chakravartin, ruling the four continents with good Dharma, possessing the seven treasures: first, the Chakra-ratna; second, the Hasti-ratna; third, the Ashva-ratna; fourth, the Mani-ratna; fifth, the Stri-ratna; sixth, the Parinayaka-ratna; and seventh, the Senapati-ratna. He will have a thousand sons, brave, strong, handsome, and dignified, who will subdue other armies. All the people in this great earth will not dare to offend him, and he will lead them all to practice supreme and wonderful good Dharma. If he leaves home, he will attain the throne of the Dharma King, like
來、應、正等覺，名稱普聞具三十二相。』王即問曰：『何者是其三十二大丈夫相？』『一者具大丈夫足善安住等案地相；二者于雙足下現千輻輪相；三者具大丈夫纖長指；四者足跟趺圓長；五者手足細軟；六者手足網縵；七者垂手摩膝相；八者醫泥邪𨄔相；九者身不僂曲；十者勢峰藏密；十一者身相圓滿如尼瞿陀樹相；十二者常光一尋；十三者身毛上靡；十四者身諸毛孔一一毛生，如紺青色螺文右旋；十五者身皮金色；十六者身皮細滑塵垢不著；十七者于其身上兩手兩足兩肩及項七處圓滿；十八者其身上半如師子王；十九者肩善圓滿；二十者髆間充實；二十一者身洪健直；二十二者具四十齒皆悉齊平；二十三者其齒無隙；二十四者其齒鮮白；二十五者頷如師子；二十六者其舌廣薄若從口出普覆面輪至耳髮際；二十七者于諸味中得最上味；二十八者得大梵音言詞和雅能悅眾意，譬如羯羅頻迦之音，其聲雷震猶如天鼓；二十九者其目紺青；三十者睫如牛王；三十一者其頂上現烏率膩沙；三十二者眉間毫相，其色光白螺文右旋。若不出家，得轉輪聖王王四大洲。』
「菩薩常法：其菩薩母產菩薩已，七日命終生三十三天。菩薩常法：生已其身端嚴，超諸世間，眾所愛樂見者無厭，猶如善巧工人以閻浮檀金作諸形像，
【現代漢語翻譯】 現代漢語譯本：然後，他（國王）問道：『世尊（指佛陀），阿羅漢（已證悟者），正等覺者（完全覺悟者），名稱廣為人知，具足三十二相。』國王接著問道：『什麼是那三十二大丈夫相呢？』 『第一是具大丈夫足，能穩固安住于地面；第二是雙足下顯現千輻輪相；第三是具大丈夫纖長手指；第四是足跟飽滿圓潤；第五是手足細嫩柔軟；第六是手足有網狀紋路；第七是垂手可及膝蓋；第八是隱密的男性性徵；第九是身體不彎曲；第十是勢峰藏密（指生殖器隱藏）；第十一是身形圓滿如尼拘陀樹（榕樹）般；第十二是身光常有一尋（古代長度單位）；第十三是身上的毛髮向上生長；第十四是每個毛孔各生一根毛髮，顏色如紺青色，毛髮呈右旋螺紋狀；第十五是身皮呈金色；第十六是身皮細緻光滑，不沾染塵垢；第十七是身上兩手、兩足、兩肩及頸項等七處飽滿圓潤；第十八是上半身如獅子王般雄偉；第十九是肩膀圓滿；第二十是兩肩之間充實飽滿；第二十一是身體高大健壯挺直；第二十二是具足四十顆牙齒，且都平整；第二十三是牙齒之間沒有縫隙；第二十四是牙齒潔白；第二十五是下顎如獅子般；第二十六是舌頭寬而薄，若從口中伸出，可覆蓋整個面部直至耳邊的髮際；第二十七是于各種味道中能嚐到最上等的味道；第二十八是發出大梵天般的音聲，言語和諧優雅，能使眾人喜悅，譬如羯羅頻迦鳥（妙音鳥）的聲音，其聲如雷鳴般，又如天鼓；第二十九是眼睛呈紺青色；第三十是睫毛如牛王般長而密；第三十一是頭頂上顯現烏率膩沙（肉髻）；第三十二是眉間有白毫相，其色光亮潔白，呈右旋螺紋狀。若不出家，將成為轉輪聖王，統治四大洲。』
『菩薩的常法是：菩薩的母親在生下菩薩后，七日內便會命終，轉生到三十三天（忉利天）。菩薩的常法是：菩薩出生后，其身形端正莊嚴，超越世間一切，眾人喜愛，見者無不歡喜，猶如技藝精巧的工匠用閻浮檀金（一種珍貴的金色）製作各種形象。』
【English Translation】 English version: Then, he (the king) asked: 'Bhagavan (the Blessed One, referring to the Buddha), Arhat (Worthy One, one who has attained enlightenment), Samyak-sambuddha (Perfectly Enlightened One), whose name is widely known, possessing the thirty-two marks.' The king then asked: 'What are those thirty-two marks of a great man?' 'First is having the feet of a great man, able to stand firmly and securely on the ground; second is the appearance of thousand-spoked wheels on the soles of both feet; third is having slender and long fingers; fourth is having full and rounded heels; fifth is having soft and delicate hands and feet; sixth is having webbed hands and feet; seventh is being able to reach the knees with the hands when standing; eighth is having concealed male organs; ninth is having an upright body; tenth is having well-hidden sexual organs; eleventh is having a body as perfectly rounded as a Nigrodha tree (banyan tree); twelfth is having a constant halo of one fathom (an ancient unit of length); thirteenth is having body hair that grows upwards; fourteenth is having one hair growing from each pore, the color of dark blue, spiraling to the right; fifteenth is having golden-colored skin; sixteenth is having fine and smooth skin, free from dust and dirt; seventeenth is having seven full and rounded areas on the body: both hands, both feet, both shoulders, and the neck; eighteenth is having an upper body like a lion king; nineteenth is having well-rounded shoulders; twentieth is having full and firm space between the shoulders; twenty-first is having a tall, strong, and upright body; twenty-second is having forty teeth, all even; twenty-third is having no gaps between the teeth; twenty-fourth is having bright white teeth; twenty-fifth is having a jaw like a lion; twenty-sixth is having a broad and thin tongue that, when extended from the mouth, can cover the entire face up to the hairline near the ears; twenty-seventh is able to taste the most superior flavor among all flavors; twenty-eighth is emitting a voice like that of the Great Brahma, with harmonious and elegant speech that pleases all, like the sound of a Kalavinka bird (a bird with a beautiful voice), its sound is like thunder, like a heavenly drum; twenty-ninth is having dark blue eyes; thirtieth is having eyelashes as long and thick as those of a bull king; thirty-first is having an Ushnisha (a cranial protuberance) on the top of the head; thirty-second is having a white hair between the eyebrows, emitting light, spiraling to the right. If he does not renounce the world, he will become a Chakravartin (Wheel-turning King), ruling over the four continents.'
'The constant practice of a Bodhisattva is that after the Bodhisattva's mother gives birth to the Bodhisattva, she will pass away within seven days and be reborn in the Trayastrimsa Heaven (Heaven of Thirty-Three Gods). The constant practice of a Bodhisattva is that after the Bodhisattva is born, his body is upright and dignified, surpassing all in the world, loved and rejoiced by all who see him, like a skilled craftsman creating various images with Jāmbūnada gold (a precious golden color).'
天衣覆上放大光明普遍暉耀。其菩薩身亦復如是，如彼蓮花眾人所愛，菩薩亦爾。菩薩常法：眼恒不眴，如三十三天。由果業故，日夜常見四維上下一由旬內，梵音深遠，如雪山鳥其聲清妙。菩薩生已，自然具足廣大智慧，善解一切世間正化，父王國法無不明瞭。
「爾時那羅陀仙人來白師曰：『今者菩薩入劫比羅城，父王凈飯已立三號，愿師共詣禮拜瞻仰。』其師謂曰：『今隨汝意。』二仙相隨欲修禮謁，以菩薩力故遂失神通，不得如常乘空而去，便共步往劫比羅城。既入城已至王門外，告門人曰：『汝可為我往白大王，阿私陀仙今來門外，愿見大王。』時守門人即至王所，具陳上事。王聞是已，即持香花迎彼二仙，安置宮內。既安置已善言問訊：『今者大仙，何緣遠來？欲求何事？』二仙答曰：『我等故來愿見菩薩。』王報仙曰：『我之大子今正安眠，且待須臾令與相見。』爾時二仙復白王曰：『雖復未覺，我等意者暫欲觀瞻。』爾時大王即領二仙至菩薩所，便見菩薩，雖復寢睡其眼常開。時阿私陀仙見是事已，即說頌曰：
「『如真飛龍馬， 暫睡還復覺； 如善營事人， 睡蓋不能覆。』
「時彼奶母即前捧抱太子授彼二仙，時阿私陀便以雙手跪而承受遍體觀察，白大王曰：『大王已
【現代漢語翻譯】 現代漢語譯本：天衣覆蓋在菩薩身上，放大光明，普遍照耀。菩薩的身體也像這樣，如同蓮花一樣為眾人所喜愛，菩薩也是如此。菩薩的常態是：眼睛永遠不眨動，如同三十三天（忉利天）的天人。由於果報的緣故，日夜都能看見四維上下各一由旬（古印度長度單位，約合11-16公里）之內的事物，梵音深遠，如同雪山鳥的聲音清澈美妙。菩薩出生后，自然具備廣大的智慧，善於理解一切世間的正法教化，對於父王的王國法律沒有不明白的。 『這時，那羅陀（Narada）仙人來稟告他的老師說：『現在菩薩已經進入劫比羅城（Kapilavastu），父王凈飯王（Suddhodana）已經為他起了三個名字，希望老師一同前往禮拜瞻仰。』他的老師說：『現在就隨你的意思。』兩位仙人一起想要去拜見，因為菩薩的力量，失去了神通，不能像往常一樣乘空而去，就一起步行前往劫比羅城。進入城后，到達王宮門外，告訴守門人說：『你可以為我稟告大王，阿私陀（Asita）仙人現在在門外，希望見大王。』當時守門人立刻到大王那裡，詳細稟告了這件事。大王聽了之後，立刻拿著香花迎接兩位仙人，安置在宮內。安置完畢后，用美好的言語問候：『現在大仙，是什麼緣故遠道而來？想要尋求什麼？』兩位仙人回答說：『我們特意前來，希望見菩薩。』國王告訴仙人說：『我的大兒子現在正在安睡，請稍等片刻，讓他與你們相見。』當時兩位仙人又對國王說：『即使他還沒有醒來，我們想暫時觀瞻一下。』當時大王就帶領兩位仙人到菩薩那裡，就看見菩薩，即使在睡覺，眼睛也是睜開的。當時阿私陀仙人見到這件事後，就說了偈頌： 『如同真正的飛龍馬，暫時睡著還會醒來；如同善於經營的人，睡眠的覆蓋不能遮蔽他。』 當時奶媽上前抱起太子，交給兩位仙人，當時阿私陀便用雙手跪著承受，遍身觀察，對大王說：『大王已經...』
【English Translation】 English version: Celestial garments covered the Bodhisattva, radiating great light that illuminated everywhere. The Bodhisattva's body was also like this, beloved by all like a lotus flower; the Bodhisattva was the same. The Bodhisattva's constant state is: eyes that never blink, like the gods of the Trayastrimsa Heaven (Thirty-three Heavens). Due to the karma of his deeds, day and night he could see within one Yojana (ancient Indian unit of distance, approximately 11-16 kilometers) in all four directions, above and below; his voice was profound like the clear and beautiful sound of a bird from the Snow Mountains. After the Bodhisattva was born, he naturally possessed great wisdom, was skilled in understanding all the righteous teachings of the world, and was clear about the laws of his father's kingdom. 『At that time, the Rishi Narada (Narada) came and reported to his teacher, saying: 'Now the Bodhisattva has entered Kapilavastu (Kapilavastu), and King Suddhodana (Suddhodana) has given him three names. I hope that the teacher will go with me to pay homage and behold him.' His teacher said: 'Now I will follow your intention.' The two Rishis together wanted to pay their respects, but because of the Bodhisattva's power, they lost their supernatural abilities and could not fly through the air as usual, so they walked together to Kapilavastu. After entering the city, they arrived outside the palace gate and told the gatekeeper: 'You can report to the Great King for me that the Rishi Asita (Asita) is now outside the gate and wishes to see the Great King.' At that time, the gatekeeper immediately went to the Great King and reported the matter in detail. After hearing this, the Great King immediately took incense and flowers to welcome the two Rishis and placed them in the palace. After they were seated, he greeted them with kind words: 'Now, Great Rishis, what is the reason for your coming from afar? What do you seek?' The two Rishis replied: 'We have come specifically to see the Bodhisattva.' The King told the Rishis: 'My eldest son is now sleeping peacefully; please wait a moment and let him meet you.' At that time, the two Rishis said to the King again: 'Even if he has not yet awakened, we would like to observe him briefly.' At that time, the Great King led the two Rishis to the Bodhisattva, and they saw that even in his sleep, his eyes were open. When the Rishi Asita saw this, he spoke a verse: 『Like a true flying dragon horse, he will wake up even after a brief sleep; like a skilled businessman, the cover of sleep cannot obscure him.』 At that time, the wet nurse came forward, held the prince, and gave him to the two Rishis. At that time, Asita knelt with both hands to receive him and observed him all over, saying to the Great King: 'Great King has already...'"
令諸婆羅門占相師等相太子未？』父王答曰：『已令相訖。』阿私陀仙復白王曰：『彼等諸人，占此太子當有何相？』父王報曰：『若紹國位，御金輪寶，聲聞十方一切國土。』時阿私陀以讚頌曰：
「『大王今當知！ 相者不能測， 末劫無輪王， 必證菩提道。 一切金輪王， 相猶不炳著， 我今觀太子， 當取法王位。』
根本說一切有部毗奈耶破僧事卷第二 大正藏第 24 冊 No. 1450 根本說一切有部毗奈耶破僧事
根本說一切有部毗奈耶破僧事卷第三
大唐三藏法師義凈奉 詔譯
「時阿私陀仙，既知太子必成正覺，即自觀身壽命長短：『我今此生，得見菩薩證菩提不？』既諦觀已，即睹菩薩十九出家，六年苦行獲甘露果。復知己身先時殞歿不逢菩薩度人說法，便自悲傷啼泣懊惱。時凈飯王，既見此已甚大驚愕，以頌問曰：
「『丈夫及女人， 見者皆喜躍； 大仙今何故， 對此獨悲泣？ 將非我太子， 有諸不祥相？ 善哉大仙人！ 愿速為我說。』
「時阿私陀仙，以頌答曰：
「『設彼虛空中， 忽降金剛雨， 於此太子身， 不能損一毛。 猛風與炎火， 及諸利刀劍，
【現代漢語翻譯】 現代漢語譯本 『您讓那些婆羅門（Brahman，印度教祭司）、占相師等人給太子看相了嗎？』父王回答說：『已經讓他們看過了。』阿私陀仙（Asita，一位隱士）又對父王說：『他們這些人，占卜這位太子會有什麼樣的相貌？』父王回答說：『如果繼承王位，他將擁有金輪寶（cakra-ratna，轉輪王的象徵），他的名聲將傳遍十方一切國土。』當時阿私陀（Asita）用讚頌的語言說： 『大王現在應當知道！相面的人不能完全測透（太子的未來），末劫時期不會有轉輪王（cakravartin，以正法統治世界的理想君主），（太子）必定證得菩提道（bodhi，覺悟之道）。一切轉輪王（cakravartin）的相貌，都不如（太子）這樣顯著。我現在觀察太子，他應當取得法王（dharma-raja，以佛法統治的君王）的地位。』 《根本說一切有部毗奈耶破僧事卷第二》 《根本說一切有部毗奈耶破僧事卷第三》 大唐三藏法師義凈（Yijing）奉詔翻譯 『當時阿私陀仙（Asita），既然知道太子必定成就正覺（samyak-sambuddha，完全覺悟的佛陀），就自己觀察身體壽命的長短：『我今生，能夠見到菩薩（bodhisattva，追求覺悟的修行者）證得菩提（bodhi）嗎？』仔細觀察后，他看到菩薩（bodhisattva）十九歲出家，六年苦行獲得甘露果（amrita，不死之藥，此處指涅槃）。又知道自己會先於菩薩（bodhisattva）去世，不能遇到菩薩（bodhisattva）度化世人說法，便自己悲傷啼哭懊惱。當時凈飯王（Śuddhodana，釋迦牟尼的父親），看到這種情況非常驚愕，用頌歌問道： 『無論是男子還是女子，見到（太子）都會歡喜雀躍；大仙人（Asita）您今天為什麼，對著（太子）獨自悲傷哭泣？難道是我的太子，有什麼不吉祥的相貌？善良的大仙人（Asita）啊！希望您快點為我說明。』 『當時阿私陀仙（Asita），用頌歌回答說： 『即使虛空中，忽然降下金剛雨（vajra，堅不可摧的雨），對於這位太子的身體，也不能損傷一根毫毛。猛烈的風和火焰，以及各種鋒利的刀劍，
【English Translation】 English version 'Did you have the Brahmins (Brahman, Hindu priests), soothsayers, and others examine the prince?' The father king replied, 'I have already had them examine him.' The hermit Asita (Asita, a hermit) further said to the king, 'What omens did those people find when they examined this prince?' The father king replied, 'If he inherits the kingdom, he will possess the golden wheel treasure (cakra-ratna, symbol of a Chakravartin), and his fame will be heard in all lands in the ten directions.' At that time, Asita (Asita) spoke in praise: 'Great king, you should know now! Those who read faces cannot fully fathom (the prince's future). In the final kalpa (aeon) there will be no wheel-turning king (cakravartin, the ideal monarch who rules the world with righteousness); (the prince) will surely attain the path of Bodhi (bodhi, the path to enlightenment). The features of all wheel-turning kings (cakravartin) are not as prominent as (the prince's). I now observe the prince, he should attain the position of Dharma-king (dharma-raja, a king who rules by the Dharma).' Mūlasarvāstivāda Vinaya, Sanghabhedavastu, Volume 2 Mūlasarvāstivāda Vinaya, Sanghabhedavastu, Volume 3 Translated by the Tripitaka Master Yijing (Yijing) of the Great Tang Dynasty under imperial decree 'At that time, the hermit Asita (Asita), knowing that the prince would surely attain perfect enlightenment (samyak-sambuddha, a fully enlightened Buddha), then observed the length of his own life: 'In this life, will I be able to see the Bodhisattva (bodhisattva, a practitioner seeking enlightenment) attain Bodhi (bodhi)?' Having observed carefully, he saw that the Bodhisattva (bodhisattva) would leave home at the age of nineteen, and after six years of ascetic practice, obtain the nectar fruit (amrita, the drink of immortality, here referring to Nirvana). He also knew that he would die before the Bodhisattva (bodhisattva), and would not encounter the Bodhisattva (bodhisattva) saving people and teaching the Dharma, and so he grieved, wept, and was distressed. At that time, King Śuddhodana (Śuddhodana, Shakyamuni's father), seeing this situation, was greatly astonished, and asked in verse: 'Whether man or woman, all who see (the prince) rejoice and leap for joy; why, great hermit (Asita), do you alone weep sadly at this? Could it be that my prince has some inauspicious signs? Kind great hermit (Asita)! Please quickly explain it to me.' 'At that time, the hermit Asita (Asita) replied in verse: 'Even if in the empty sky, a rain of vajra (vajra, indestructible rain) were to suddenly fall, it could not harm a single hair on this prince's body. Fierce winds and flames, and all kinds of sharp swords,
毒氣嚙惡蛇， 亦皆不能害。 一切恐怖人， 太子為擁護； 云何慈悲主， 而有憂害者？ 自在諸梵天， 皆來為侍衛； 如是最尊勝， 云何而憂懼？ 我今恨衰老， 死時將不遠； 不見轉法輪， 所以自悲泣。 當來世間人， 遇此菩薩者； 必得聞妙法， 證彼寂滅果。』
「時阿私陀仙，說此頌已便懷惱恨，作如是念：『由此太子威德力故，令我退失神通，不能飛行乘空來去。我今於此步出城門，眾人見我必生輕慢。』作是念已白父王曰：『王曾發願，愿阿私他仙出入城中。我今步來酬王宿念，今亦步去。王應為我修理城路。』爾時父王即令大臣敕諸人眾，嚴飾街衢懸諸幡蓋，告國人曰：『阿私陀仙今步出城，汝等諸人隨意觀望。』時彼仙人內懷惱恨，與凈飯王及王臣佐、長者、居士、婆羅門等，前後圍繞出城門外，仙白王曰：『王可還宮，我今辭去。』既相別已，阿私陀仙漸次前行，至莘陀山即登彼山，擇其勝地因以居住。時彼仙人遠行疲乏，既坐憩息遂入仙定。由入定故得本神通，後於他時遂便染患。仙弟子眾，以諸湯藥療治不差，眾白師曰：『師今此疾藥療無痊，世間無常不可為諱。我諸弟子皆求寂靜，師既獲得常樂，豈可不留遺
【現代漢語翻譯】 現代漢語譯本 『毒氣和兇猛的惡蛇，都不能傷害他。 一切感到恐懼的人們，太子都會保護他們； 為什麼這位慈悲的主，會有憂愁和傷害呢？ 自在天的諸位梵天（Brahmā，印度教的創造神），都來侍衛他； 像這樣最尊貴殊勝的人，怎麼會有憂愁和恐懼呢？ 我現在痛恨自己衰老，離死亡已經不遠了； 不能親眼見到他轉法輪（Dharmacakra，佛陀的教法），所以自己悲傷哭泣。 當未來世間的人們，遇到這位菩薩（Bodhisattva，指追求覺悟的眾生）時； 必定能夠聽聞到微妙的佛法，證得那寂滅的涅槃（Nirvana，佛教的最高境界）。』
當時，阿私陀仙（Asita，一位預言悉達多太子未來的隱士）說完這些偈頌后，心中充滿惱恨，這樣想：『由於這位太子的威德力量，使我退失了神通，不能飛行乘空來去。我現在從這裡步行出城門，眾人見到我必定會輕視怠慢。』這樣想著，他告訴凈飯王（Śuddhodana，釋迦牟尼佛的父親）說：『大王曾經發愿，希望阿私陀仙可以自由出入城中。我現在步行而來，以報答大王過去的願望，現在也步行離去。大王應該為我修理城中的道路。』當時，父王立即命令大臣告誡眾人，嚴飾街道，懸掛幡旗寶蓋，告訴國人說：『阿私陀仙現在要步行出城，你們這些人可以隨意觀看。』當時那位仙人內心懷著惱恨，與凈飯王以及各位大臣輔佐、長者、居士、婆羅門等，前後圍繞著他走出城門外，仙人告訴國王說：『大王可以回宮了，我現在告辭離去。』互相告別后，阿私陀仙漸漸地向前行走，到達莘陀山（Śiṃśapā Hill）后就登上那座山，選擇其中的勝地居住下來。當時那位仙人長途跋涉感到疲乏，坐下休息后就進入了仙定。由於進入禪定的緣故，恢復了原本的神通，後來在其他時候就染上了疾病。仙人的弟子們，用各種湯藥來治療都沒有好轉，弟子們告訴老師說：『老師現在的疾病用藥物治療無法痊癒，世間的無常是不可避免的。我們這些弟子都追求寂靜，老師既然已經獲得了常樂，怎麼能不留下遺
【English Translation】 English version 『Neither poisonous gas nor fierce evil snakes can harm him. The prince will protect all who are fearful; Why would this compassionate lord have sorrow and harm? The Brahmās (Brahmā, the creator god in Hinduism) of the heavens of ease all come to attend and guard him; How could such a most honored and victorious one have sorrow and fear? I now hate that I am old, and my death is not far off; Because I will not see him turn the Dharma wheel (Dharmacakra, the Buddha's teachings), I weep in sorrow. When people of the future world encounter this Bodhisattva (Bodhisattva, beings who seek enlightenment); They will surely hear the wonderful Dharma, and attain that peaceful Nirvana (Nirvana, the ultimate state in Buddhism).』
At that time, the Rishi Asita (Asita, a hermit who prophesied the future of Prince Siddhartha), having spoken these verses, felt resentment and thought thus: 『Because of the majestic power of this prince, I have lost my supernatural powers and cannot fly through the air. Now I must walk out of the city gate, and the people will surely despise me.』 Thinking thus, he said to King Śuddhodana (Śuddhodana, the father of Shakyamuni Buddha): 『O King, you once made a vow that the Rishi Asita could freely enter and leave the city. Now I come on foot to repay your past wish, and now I also leave on foot. The King should repair the roads in the city for me.』 At that time, the father-king immediately ordered his ministers to instruct the people to decorate the streets, hang banners and canopies, and told the people of the kingdom: 『The Rishi Asita is now walking out of the city, and you may all watch as you please.』 At that time, the Rishi, harboring resentment, was surrounded by King Śuddhodana and his ministers, elders, householders, Brahmins, and others, and went out of the city gate. The Rishi said to the King: 『O King, you may return to the palace, I now take my leave.』 After they had said farewell, the Rishi Asita gradually proceeded forward, and when he reached Śiṃśapā Hill, he ascended the mountain and chose a suitable place to live. At that time, the Rishi felt tired from the long journey, and after sitting down to rest, he entered into Samadhi (meditative consciousness). Because of entering Samadhi, he regained his original supernatural powers, but later he became ill. The Rishi's disciples treated him with various medicines, but he did not recover. The disciples said to their teacher: 『Teacher, your current illness cannot be cured by medicine, and the impermanence of the world is inevitable. We disciples all seek tranquility, and since the teacher has already attained eternal bliss, how can you not leave behind a will
誨。請師示誨，令使我等有所悟入。』其師告曰：『我雖出家希求甘露，然由未證愧無所傳。今釋氏所生童子，必當獲得無上妙果，能以甘露滋益眾生。汝諸弟子！可詣彼出家。若出家已，勿恃豪姓種類摩納薄伽，勉勵精勤常修梵行。為得法故，專精加行，若此行成當獲甘露。』作是語已說伽他曰：
「『從此于東方， 汝當往求覓； 諸佛實難遇， 見已可勤修。』
「說無常法頌曰：
「『積聚皆銷散， 崇高必墮落； 會合皆別離， 有命咸歸死。』
「時阿私陀仙，說此頌已便即命終。爾時弟子那羅陀，以種種如法供具，隨時殯葬已，便詣波羅痆斯城，于彼而住。與五百摩納薄伽，為其教示婆羅門薜陀咒。其那羅陀，為是迦旃延姓，因號迦旃延。若釋迦菩薩當成正覺，迦旃延詣于佛所，彼佛即喚大迦旃延，而便以法教示，令彼度生死大苦海，住于最上寂靜究竟涅槃，遂以名之為大迦旃延，后當得此名甘露。
「爾時菩薩坐于奶母膝上，于金槃中食香稻飯，極多不息。奶母見多遂奪食器，菩薩以手捻其金槃，其奶母不能奪此食器，乃至八奶母奪此食器，亦皆不得。其奶母等，共往白王具說上事。王及諸宮人等，共奪此器亦復不得。王復告諸群臣，令共奪此器。其諸臣等
【現代漢語翻譯】 現代漢語譯本： 『請您教導我們，讓我們能夠有所領悟。』他們的老師說：『我雖然出家尋求甘露（不死之藥），但因為還沒有證得，慚愧沒有什麼可以傳授給你們。現在釋迦族所生的童子，必定能夠獲得無上妙果，能夠用甘露滋養眾生。你們這些弟子！可以去他那裡出家。如果出家了，不要仗恃自己高貴的姓氏和種族，要勉勵自己精進勤奮，常常修習梵行（清凈的行為）。爲了得到佛法，要專心精進修行，如果這樣修行成功，就能獲得甘露。』說完這些話后，他說了偈頌： 『從這裡向東方去，你們應當前去尋求；諸佛實在難以遇到，見到之後可以勤奮修行。』 說了無常之法的頌： 『積聚的終將消散，崇高的必定墮落；會合的終將別離，有生命的都將歸於死亡。』 當時阿私陀仙（Asita，一位預言家），說完這個頌后就去世了。當時他的弟子那羅陀（Narada），用各種如法的供品，按照時節安葬了他，然後前往波羅痆斯城（Varanasi），在那裡居住。他給五百個摩納薄伽（Manava，婆羅門青年）教授婆羅門吠陀咒語。這個那羅陀，因為是迦旃延（Katyayana）姓，所以號稱迦旃延。如果釋迦菩薩（Sakyamuni Bodhisattva）成就正覺，迦旃延會去佛那裡，佛會稱呼他為大迦旃延，並且用佛法教導他，讓他脫離生死的大苦海，安住在最上寂靜究竟的涅槃（Nirvana），因此稱他為大迦旃延，後來會得到甘露這個名字。 當時菩薩坐在奶媽的膝蓋上，在金盤中吃著香稻米飯，吃了很多也不停下來。奶媽見他吃得太多，就想奪走他的食器，菩薩用手按住金盤，奶媽不能奪走這個食器，乃至八個奶媽來奪這個食器，也都不能奪走。這些奶媽們，一起去稟告國王，詳細地說了這件事。國王和各位宮人等，一起去奪這個食器，也還是不能奪走。國王又告訴各位群臣，讓他們一起去奪這個食器。各位大臣等
【English Translation】 English version: 『Please, teacher, instruct us, so that we may have some enlightenment.』 Their teacher said, 『Although I have renounced the world seeking Amrita (nectar of immortality), I am ashamed that I have nothing to impart because I have not yet attained it. Now, the child born of the Shakya clan will surely attain the supreme and wonderful fruit, and will be able to nourish sentient beings with Amrita. You disciples! You can go to him and become monks. If you become monks, do not rely on your noble lineage and race, but strive diligently and constantly cultivate pure conduct (Brahmacharya). In order to obtain the Dharma, concentrate and diligently practice. If this practice is successful, you will obtain Amrita.』 After saying these words, he spoke the Gatha (verse): 『From here to the east, you should go and seek; the Buddhas are truly difficult to encounter; having seen them, you can diligently practice.』 He spoke the verse on the Dharma of impermanence: 『Accumulations will all dissipate, the lofty will surely fall; meetings will all be separated, those with life will all return to death.』 At that time, the Rishi Asita (a prophet), after reciting this verse, passed away. Then his disciple Narada, with various lawful offerings, buried him in due season, and then went to the city of Varanasi, where he resided. He taught the Brahmanic Vedic mantras to five hundred Manava (Brahman youths). This Narada, because he was of the Katyayana lineage, was called Katyayana. If the Sakyamuni Bodhisattva (Sakyamuni Bodhisattva) attains perfect enlightenment, Katyayana will go to the Buddha, and the Buddha will call him Maha Katyayana, and will teach him with the Dharma, so that he can escape the great sea of suffering of birth and death, and dwell in the supreme, tranquil, ultimate Nirvana (Nirvana), therefore he is called Maha Katyayana, and later he will obtain the name Amrita. At that time, the Bodhisattva was sitting on the nurse's lap, eating fragrant rice in a golden bowl, eating a great deal without stopping. The nurse, seeing that he was eating too much, tried to take away his eating utensil, but the Bodhisattva held the golden bowl with his hand, and the nurse could not take away this eating utensil, and even eight nurses could not take it away. These nurses went together to report to the king, and told him the details of the matter. The king and all the palace people tried to take away this utensil together, but they still could not take it away. The king then told all the ministers to take away this utensil together. The ministers, etc.
以索及鉤，牽拽食器亦復不得。諸群臣等奪不得故，便取五百大象，及以繩索牽拽此器。菩薩爾時見諸人等慇勤方便種種牽器，菩薩思念：『此諸人等欲試我力。』菩薩遂以指鉤其器，其象牽拽力復不如，悉皆復退。時凈飯王見此事已便作是念：『而此菩薩一指鉤器，五百大象悉皆卻退，若用兩手必敵一千。』是故號之名千象力，此是菩薩第四名號。
「菩薩生時有常法式，若欲入學，以五百侍從童子令隨。菩薩學習書業時，有博士名彩光甲，明解五百種書。時凈飯王將菩薩及諸童子，詣彩光處令遣受業。爾時彩光博士作一種書，示彼菩薩令遣學之。菩薩答曰：『此一種書我先已解。』次與第二般書而示菩薩令遣學之，菩薩答曰：『此一般書我先已解。』次與第三般書而遣學之，菩薩答曰：『此一般書我先已解。』其彩光先生乃至示五百般書，亦復如是我已解之。菩薩問博士曰：『更有餘書與我學之。』博士答曰：『此五百般書世間行用，我唯解此余皆不知。』爾時菩薩即自作一般之書，度與先生。問先生曰：『此是何字？又復何名？』先生答曰：『我不識此般之字名也。』菩薩答曰：『若世間中有二種出現：一者菩薩出、二者金輪王出，此般之字隨世自出。』爾時空中梵天大王即出語曰：『菩薩所說二種之現
【現代漢語翻譯】 現代漢語譯本：他們用繩索和鉤子牽拉食器，但仍然無法移動。眾大臣們搶奪未果，便找來五百頭大象，用繩索牽拉這件器物。菩薩當時看到眾人如此慇勤地用各種方法牽拉器物，心想：『這些人是想試試我的力量。』於是菩薩用手指鉤住那器物，大象的牽拉力量反而不如他，全部退了回去。當時凈飯王（Śuddhodana，釋迦牟尼的父親）看到這件事後，心想：『這菩薩用一根手指鉤住器物，五百頭大象都退了回去，如果用兩隻手，必定能抵擋一千頭大象的力量。』因此，稱他為千象力，這是菩薩的第四個名號。
菩薩出生時有固定的規矩，如果要去入學，要讓五百個侍從童子跟隨。菩薩學習書業時，有一位博士名叫彩光甲（Cāyakkhapa），精通五百種書籍。當時凈飯王帶著菩薩和眾童子，到彩光處讓他接受學業。當時彩光博士拿出一本書，給菩薩讓他學習。菩薩回答說：『這一種書我早就明白了。』接著拿出第二種書給菩薩讓他學習，菩薩回答說：『這一種書我早就明白了。』接著拿出第三種書讓他學習，菩薩回答說：『這一種書我早就明白了。』彩光先生甚至拿出五百種書，也像這樣回答說我已經明白了。菩薩問博士說：『還有其他的書給我學習嗎？』博士回答說：『這五百種書是世間通用的，我只懂得這些，其他的都不知道。』當時菩薩就自己創作了一種書，交給先生。問先生說：『這是什麼字？又叫什麼名字？』先生回答說：『我不認識這種字的名字。』菩薩回答說：『如果世間中有兩種出現：一是菩薩出現，二是金輪王（cakravartin，擁有金輪的統治者）出現，這種字隨著世間自然出現。』當時空中梵天大王（Brahmā，印度教的創造之神）就出聲說道：『菩薩所說的兩種出現』
【English Translation】 English version: They used ropes and hooks to pull the tableware, but still could not move it. The ministers, unable to seize it, then brought five hundred large elephants and used ropes to pull the object. The Bodhisattva, seeing the people diligently using various methods to pull the object, thought: 'These people want to test my strength.' So the Bodhisattva hooked the object with his finger, and the elephants' pulling power was not as strong, and they all retreated. At that time, King Śuddhodana (father of Śākyamuni) saw this and thought: 'This Bodhisattva hooks the object with one finger, and five hundred elephants retreat. If he uses both hands, he will surely be able to withstand the strength of a thousand elephants.' Therefore, he is called Thousand Elephant Strength, this is the Bodhisattva's fourth name.
When the Bodhisattva was born, there was a fixed custom that if he wanted to enter school, he would have five hundred attendant boys to follow him. When the Bodhisattva was studying books, there was a doctor named Cāyakkhapa, who was proficient in five hundred kinds of books. At that time, King Śuddhodana took the Bodhisattva and the boys to Cāyakkhapa to have him receive his studies. At that time, Doctor Cāyakkhapa took out a book and showed it to the Bodhisattva to have him study it. The Bodhisattva replied: 'I already understand this kind of book.' Then he took out the second kind of book and showed it to the Bodhisattva to have him study it. The Bodhisattva replied: 'I already understand this kind of book.' Then he took out the third kind of book and had him study it. The Bodhisattva replied: 'I already understand this kind of book.' The teacher Cāyakkhapa even showed five hundred kinds of books, and he replied in the same way that I already understood them. The Bodhisattva asked the doctor: 'Are there any other books for me to study?' The doctor replied: 'These five hundred kinds of books are commonly used in the world, I only understand these, I don't know the others.' At that time, the Bodhisattva created a kind of book himself and gave it to the teacher. He asked the teacher: 'What is this character? And what is its name?' The teacher replied: 'I do not recognize the name of this kind of character.' The Bodhisattva replied: 'If there are two kinds of appearances in the world: one is the appearance of a Bodhisattva, and the other is the appearance of a cakravartin (a ruler who possesses a golden wheel), this kind of character appears naturally with the world.' At that time, the Brahma King (Brahmā, the Hindu god of creation) in the sky spoke and said: 'The two kinds of appearances spoken by the Bodhisattva'
及字，必當實爾。』凈飯大王及諸群臣，聞此語已甚大歡喜。爾時菩薩，即為先生開異種新書，廣為談說。梵天大王見此之異，為證此事必當實爾，為此異故，此書號名梵天書。
「菩薩自解諸種書已，菩薩阿舅名摩那利，來將菩薩等，令教乘馬之法。又劫比羅城有一博士名曰同神，明解弓射戰法，來教菩薩及余釋迦童子。其摩那利白博士曰：『此菩薩有大慈悲心，一切妙法愿令教之，及諸童子亦堪教之。唯提婆達多，本自惡性無有慈心，愿請博士勿教妙殺之法。何以故？此人惡性。博士教之，必殺一切眾生無有停息，為此勿教。』博士得此語已，即教菩薩等法，皆悉總盡。其法妙者，不教提婆達多。菩薩當日習得五種弓法：一者射諸遠物；二者彼處有聲菩薩不見，隨其所念皆即射得；三者所欲射處無有不著；四者前人身上知有要穴，隨其所念若死不死，即射其穴悉皆隨意；五者不問遠近射之極當。菩薩明此五種等藝，四方傳之，釋迦太子有如上藝。
「爾時薜舍離城諸人得一好像，形貌具足。諸人共集遞相議曰：『其凈飯王有一太子，天文占相，以後之時必為金輪聖王。由彼威德現此寶象。』令使數人將此寶象獻此釋迦太子。諸人當即莊嚴彼象，將向劫比羅城，漸行到彼，至於凈飯王宮門外。爾時惡性
【現代漢語翻譯】 現代漢語譯本：並且說，『你所說的話，必定會應驗的。』凈飯大王（Suddhodana-raja，釋迦牟尼的父親）和各位大臣，聽了這些話后都非常高興。當時，菩薩（Bodhisattva，指釋迦牟尼）就為老師們展示了各種新的書寫方式，廣泛地進行講解。梵天大王（Brahma-raja，佛教護法神）看到這種奇異的景象，爲了證明這件事必定會應驗，因為這個奇異的緣故，這些書就被命名為梵天書。
『菩薩自己理解了各種書寫方式后，菩薩的舅舅名叫摩那利（Manali），他帶領菩薩等人，讓他們學習騎馬的方法。另外，劫比羅城（Kapilavastu，釋迦牟尼的故鄉）有一位博士名叫同神（Tongshen），精通弓箭射擊的戰法，前來教導菩薩和其他釋迦族的童子。摩那利對博士說：『這位菩薩有偉大的慈悲心，希望您能將一切精妙的技法都教給他，其他的童子也值得教導。只有提婆達多（Devadatta，釋迦牟尼的堂兄弟），天性邪惡，沒有慈悲心，希望博士不要教他精妙的殺戮之法。為什麼呢？因為這個人天性邪惡。如果博士教了他，他必定會不停地殺害一切眾生，所以請不要教他。』博士聽了這些話后，就把所有的技法都教給了菩薩等人。那些精妙的技法，沒有教給提婆達多。菩薩當天就學會了五種弓箭技法：第一種是射擊遠處的物體；第二種是在某個地方有聲音，菩薩即使看不見，也能隨著他的意念射中目標；第三種是想要射擊的地方沒有射不中的；第四種是知道別人身上有要害，隨著他的意念，無論是想讓人死還是不死，都能射中要害，完全隨心所欲；第五種是不管遠近，射擊都非常精準。菩薩精通這五種技藝，四處傳揚，大家都說釋迦太子有這樣的技藝。
『當時，薜舍離城（Vaishali，古印度城市）的人們得到了一頭好像，形貌非常完美。人們聚集在一起商議說：『凈飯王有一位太子，通過天文占卜，預言他以後會成為轉輪聖王（Chakravartin，統治世界的理想君主）。因為他的威德，才出現了這頭寶象。』於是派了幾個人將這頭寶象獻給釋迦太子。人們立刻裝飾好這頭象，把它帶向劫比羅城，漸漸地來到了凈飯王的宮門外。當時，惡性
【English Translation】 English version: And said, 'Your words will surely come true.' King Suddhodana (Suddhodana-raja, father of Shakyamuni) and all the ministers were very happy upon hearing these words. At that time, the Bodhisattva (Bodhisattva, referring to Shakyamuni) immediately demonstrated various new writing styles for the teachers, explaining them extensively. Brahma-raja (Brahma-raja, a Buddhist protector deity) saw this extraordinary sight and, to prove that this matter would surely come true, because of this extraordinary event, these writings were named Brahma Writings.
'After the Bodhisattva understood all kinds of writing, the Bodhisattva's uncle, named Manali, led the Bodhisattva and others to learn the art of riding horses. Also, in Kapilavastu (Kapilavastu, Shakyamuni's hometown), there was a scholar named Tongshen, who was proficient in the art of archery warfare, and came to teach the Bodhisattva and other Shakya children. Manali said to the scholar: 'This Bodhisattva has great compassion, and I hope you can teach him all the exquisite techniques, and the other children are also worthy of being taught. Only Devadatta (Devadatta, Shakyamuni's cousin), is inherently evil and has no compassion. I hope the scholar will not teach him the exquisite art of killing. Why? Because this person is inherently evil. If the scholar teaches him, he will surely kill all living beings without stopping, so please do not teach him.' After hearing these words, the scholar taught all the techniques to the Bodhisattva and others. Those exquisite techniques were not taught to Devadatta. On that day, the Bodhisattva learned five kinds of archery techniques: first, shooting distant objects; second, when there is a sound in a certain place, the Bodhisattva can hit the target according to his thoughts even if he cannot see it; third, there is no place he wants to shoot that he cannot hit; fourth, he knows the vital points on other people's bodies, and according to his thoughts, whether he wants them to live or die, he can hit the vital points at will; fifth, no matter how far or near, his shooting is extremely accurate. The Bodhisattva mastered these five arts, and they were spread everywhere, and everyone said that Shakya太子 (Shakya Crown Prince) has such skills.
'At that time, the people of Vaishali (Vaishali, an ancient Indian city) obtained a good elephant, with perfect features. The people gathered together and discussed: 'King Suddhodana has a crown prince, who, through astronomical divination, is predicted to become a Chakravartin (Chakravartin, an ideal ruler of the world) in the future. Because of his virtue, this precious elephant has appeared.' So they sent several people to present this precious elephant to Shakya Crown Prince. The people immediately decorated the elephant and brought it to Kapilavastu, gradually arriving outside the gate of King Suddhodana's palace. At that time, the evil nature
提婆達多王子，從於內出見彼寶象種種莊嚴，心貪愛念，即問使曰：『此像誰許？』使人報曰：『釋迦太子，天文占相作金輪王，為此因故，薜舍離城諸人將此寶象獻上太子。』提婆達多聞此語已甚大嗔怒，即出是言：『我國太子未作金輪大王！何故汝等預將寶象來獻太子？』作是語已漸近於象，嗔恚之心打像一下，其象倒地因即至死。打此像已便即卻去。當時難陀王子次從內出，見此死象問其人等：『此像誰許？何人打死？』諸人報曰：『此象獻來，提婆達多打死。』即出是言：『提婆達多極是不善。』難陀重思念曰：『將非提婆達多自試力耶？』爾時難陀執其象尾，遂即拽過三七餘步，離其大路即便過去。爾時釋迦大子從內出來，見此死象問眾人等：『此像誰許？』諸人說如上意。菩薩重問：『此像誰人打死？』諸人報曰：『提婆達多王子打此大象一下，因即至死。』菩薩重問：『本於何處打此象死？』諸人答白：『此象死處在於中路。』菩薩重問：『此象中路誰人拽來在於此處？』諸人答曰：『難陀王子一手執尾拽其大象，置於此地。』菩薩重言：『打死之人甚當不善，拽令遠路極是善哉。』重更思之：『將非二人私試自力？我亦試之。』爾時菩薩執其象鼻遙擲城外，七里墮地其地便陷。時人號為陷象之地，信
【現代漢語翻譯】 現代漢語譯本 提婆達多（Devadatta，人名）王子從宮內出來，看見那頭裝飾華麗的寶象，心中貪戀，便問侍從：『這頭像是誰的？』侍從回答說：『是釋迦（Śākya，釋迦族）太子（指悉達多·喬達摩，Siddhartha Gautama），因為天文占卜顯示他將成為轉輪王（cakravartin，擁有統治世界的理想明君），所以毗舍離城（Vaiśālī，古印度城市）的人們將這頭寶象獻給了太子。』提婆達多聽了這話，非常生氣，便說：『我們國家的太子還沒有成為轉輪大王！為什麼你們提前將寶象獻給太子？』說完這話，他走近大象，懷著嗔恨之心打了一下大象，那象立刻倒地而死。打完象后，他就離開了。 當時，難陀（Nanda，人名）王子隨後從宮內出來，看見這頭死象，便問身邊的人：『這頭像是誰的？是誰打死的？』人們回答說：『這頭像是獻給太子的，是提婆達多打死的。』難陀便說：『提婆達多太不像話了。』難陀又想：『難道是提婆達多在測試自己的力量嗎？』當時，難陀抓住象尾，拖了二十一步（三七餘步），將它拖離大路。 這時，釋迦太子從宮內出來，看見這頭死象，便問眾人：『這頭像是誰的？』眾人如實相告。菩薩（Bodhisattva，指釋迦牟尼成佛前）又問：『這頭像是誰打死的？』眾人回答說：『是提婆達多王子打了一下，就死了。』菩薩又問：『最初在什麼地方打死這頭象的？』眾人回答說：『這頭象死在中路上。』菩薩又問：『是誰把這頭象從中路拖到這裡的？』眾人回答說：『是難陀王子一手抓住象尾，將大象拖到這裡的。』菩薩說：『打死象的人非常不好，但把象拖到遠處的人做得很好。』他又想：『難道是他們兩人在私下測試自己的力量？我也試試。』當時，菩薩抓住象鼻，遠遠地扔到城外，像落在七里之外的地方，地面都陷了下去。當時的人們稱那個地方為陷象之地，並深信不疑。
【English Translation】 English version Prince Devadatta (Devadatta, a personal name), coming out from within, saw the precious elephant adorned in various ways. His heart filled with greed and desire, he immediately asked the attendant: 'To whom does this elephant belong?' The attendant replied: 'It belongs to Prince Śākya (Śākya, referring to the Śākya clan) (referring to Siddhartha Gautama, Siddhartha Gautama), who, according to astronomical divination, will become a cakravartin (cakravartin, an ideal monarch who rules the world). Therefore, the people of the city of Vaiśālī (Vaiśālī, an ancient Indian city) have presented this precious elephant to the prince.' Upon hearing this, Devadatta became very angry and exclaimed: 'Our country's prince has not yet become a great cakravartin! Why have you prematurely presented the precious elephant to the prince?' After saying this, he approached the elephant and, with a heart full of anger, struck the elephant once, causing it to fall to the ground and die immediately. After striking the elephant, he then departed. At that time, Prince Nanda (Nanda, a personal name) came out from within and, seeing the dead elephant, asked the people: 'To whom does this elephant belong? Who killed it?' The people replied: 'This elephant was presented to the prince, and Devadatta killed it.' Nanda then said: 'Devadatta is extremely unkind.' Nanda further pondered: 'Could it be that Devadatta is testing his own strength?' At that time, Nanda grabbed the elephant's tail and dragged it for twenty-one steps (more than three sevens), moving it away from the main road. At this time, Prince Śākya came out from within and, seeing the dead elephant, asked the crowd: 'To whom does this elephant belong?' The people told him the truth. The Bodhisattva (Bodhisattva, referring to Śākyamuni before becoming Buddha) then asked: 'Who killed this elephant?' The people replied: 'Prince Devadatta struck this great elephant once, causing it to die immediately.' The Bodhisattva then asked: 'Where was this elephant initially struck and killed?' The people replied: 'This elephant died in the middle of the road.' The Bodhisattva then asked: 'Who dragged this elephant from the middle of the road to this place?' The people replied: 'Prince Nanda, with one hand holding the tail, dragged the great elephant to this place.' The Bodhisattva said: 'The person who killed the elephant is very unkind, but the person who dragged the elephant far away has done very well.' He further thought: 'Could it be that these two are privately testing their own strength? I will also try.' At that time, the Bodhisattva grabbed the elephant's trunk and threw it far outside the city, landing seven li (a unit of distance) away, causing the ground to sink in. The people of that time called that place the Land of the Sunken Elephant, and they firmly believed it.
心長者婆羅門便於此處起大窣睹波。時諸苾芻悉來頂禮，便說頌曰：
「『天授搏殺大象王， 難陀拽於三七步； 菩薩擲出城塹外， 如在虛空𢱍瓦石。』
「爾時釋迦童子遞相謂曰：『我等出外，作輪刀斷樹之樂。』作此語已，即出就於林中。菩薩聞諸童子往林遊戲，即領五百童子前後圍繞至彼林中。諸釋童子競擲輪刀樹皆摧倒。爾時菩薩亦擲輪刀，樹林悉斷而無倒者，以刀刃平故。時諸童子見樹不倒，共相謂曰：『我聞菩薩威猛自在，于諸五技無不達者，云何輪刀斷樹，一不能倒？斫樹小術尚猶如此，豈況余技！』
「爾時天神見諸童子生此謗議，欲解眾疑，即放猛風吹諸林樹轟然悉倒。諸釋童子見斯事已皆大驚愕，方伏其妙。時諸童子復與菩薩斗諸弓射，以七重鐵多羅樹並七鐵鼓，其間各安鐵豬，而為射垛。諸童子射不過一多羅樹，天授童子射過一多羅樹一鼓一豬，其箭便住。難陀童子射過二多羅樹二鼓二豬，其箭便住。菩薩爾時放其一箭，其箭直穿七樹七鼓七豬，並過地輪復入水際。爾時龍王即拔其箭，其箭之穴水便涌出，清香輕美，人所飲者皆稱希有。時有信心婆羅門居士等，于其水傍造塔供養。菩薩爾時作此戲已，遂乘車馬與諸童子卻還城內。其城門傍有諸相者，遙見菩薩威光
【現代漢語翻譯】 現代漢語譯本： 心長者婆羅門便在那裡建造了一座大窣堵波（stupa，佛塔）。當時，眾比丘都來頂禮，並說了這首偈頌： 『天授（Devadatta）搏殺大象王，難陀（Nanda）拖拽了二十一步；菩薩（Bodhisattva）將大象擲出城塹外，就像在虛空中拋擲瓦石。』 當時，釋迦（Shakya）族的童子們互相說道：『我們出去，玩輪刀斷樹的遊戲。』說完這話，他們就去了樹林中。菩薩聽到童子們去樹林里玩耍，就帶領五百個童子前後圍繞著他來到那片樹林。釋迦族的童子們爭相投擲輪刀，樹木都被摧倒了。當時，菩薩也投擲輪刀，樹林都被砍斷了卻沒有倒下，因為刀刃是平的。當時，童子們看到樹木沒有倒下，就互相說道：『我聽說菩薩威猛自在，對於各種技藝沒有不精通的，為什麼輪刀斷樹，一棵都不能砍倒？砍樹這樣的小技藝尚且如此，更何況其他的技藝呢！』 當時，天神看到童子們產生了這樣的誹謗之議，想要解除眾人的疑惑，就放出猛烈的風吹倒了所有的樹木，轟然倒地。釋迦族的童子們看到這件事後都非常驚訝，這才佩服菩薩的神妙。當時，童子們又和菩薩比試射箭，用七重鐵多羅樹（tala tree）和七個鐵鼓，每個之間都安放著鐵豬，作為箭靶。童子們射箭，射不過一棵多羅樹，天授童子射過一棵多羅樹、一個鼓和一個豬，箭就停住了。難陀童子射過兩棵多羅樹、兩個鼓和兩個豬，箭就停住了。菩薩當時放出一箭，箭直接穿過七棵樹、七個鼓和七個豬，並且穿過地輪進入水際。當時，龍王（Naga king）拔出了那支箭，箭孔里的水就涌了出來，清香輕美，人們喝了都稱讚稀有。當時，有信心的婆羅門（Brahmin）居士等，在那水邊建造佛塔供養。菩薩當時做完這個遊戲后，就乘坐車馬和童子們返回城內。城門旁邊有相面的人，遠遠地看到菩薩威光。
【English Translation】 English version: The heart-elder Brahmin then erected a great stupa (stupa, a mound-like or hemispherical structure containing relics) at that place. At that time, all the Bhikshus (Bhikshu, a Buddhist monk) came to pay homage, and recited this verse: 『Devadatta (Devadatta), the elephant king slayer, Nanda (Nanda) dragged him twenty-one steps; The Bodhisattva (Bodhisattva) hurled the elephant beyond the city moat, As if tossing tiles and stones in the void.』 At that time, the Shakya (Shakya) youths said to each other: 『Let us go out and enjoy the pleasure of cutting trees with wheel-knives.』 Having said this, they went out to the forest. The Bodhisattva, hearing that the youths were going to the forest to play, led five hundred youths, surrounded before and behind, to that forest. The Shakya youths competed in throwing wheel-knives, and all the trees were felled. At that time, the Bodhisattva also threw a wheel-knife, and all the trees were cut down but did not fall, because the blade was flat. At that time, the youths, seeing that the trees did not fall, said to each other: 『I have heard that the Bodhisattva is mighty and free, and that he is proficient in all the five skills, why is it that the wheel-knife cannot fell even one tree? If such a small skill as cutting trees is like this, how much more so other skills!』 At that time, the Deva (Deva, a deity) seeing that the youths had such slanderous thoughts, wishing to dispel the doubts of the assembly, released a fierce wind that blew down all the trees with a crash. The Shakya youths, seeing this, were greatly astonished, and then admired his wonderfulness. At that time, the youths again competed with the Bodhisattva in archery, using seven layers of iron tala trees (tala tree) and seven iron drums, with an iron pig placed between each, as targets. The youths shot but could not pass through one tala tree, Devadatta shot through one tala tree, one drum, and one pig, and then the arrow stopped. Nanda shot through two tala trees, two drums, and two pigs, and then the arrow stopped. At that time, the Bodhisattva released one arrow, and the arrow went straight through seven trees, seven drums, and seven pigs, and passed through the earth wheel and entered the water's edge. At that time, the Naga king (Naga king) pulled out the arrow, and water gushed out from the arrow's hole, clear, fragrant, light, and beautiful, and those who drank it praised it as rare. At that time, faithful Brahmins (Brahmin), laymen, and others built pagodas by the water to make offerings. The Bodhisattva, having finished this game, then rode in a chariot with the youths back to the city. By the city gate were those who read faces, who saw the Bodhisattva's majestic light from afar.
殊特，競相謂曰：『今此太子，若卻後十二年中不出家者，必當登彼轉輪王位。』時白凈王聞斯相語甚大喜躍，即集群臣而告之曰：『我聞相者相我太子，卻後十二年中不出家者，當得轉輪王位。汝等諸人宜加防衛，滿十二年勿令出家，得使登彼金輪王位。汝等諸人宜加防衛，滿十二年莫令出家，得使登彼金輪王位，當與諸君共相圍繞，飛騰虛空觀四天下。汝等應當速立宮殿，簡求美女令共娛樂。』時諸臣等前白王曰：『我觀太子，不樂世間聲香欲愛。云何以諸美女而可留連？』王告臣曰：『我之太子縱不愛彼一切色慾，應由未見殊妙女人，自今已往汝等諸君勤加選擇上好童女，倍數將來令太子見，任其意者必生愛樂。』群臣議曰：『今此太子雖無愛染，我等諸人應造種種嚴身之具，各令童女美顏容者執其香飾之物親奉太子。復令太子各賜諸女嚴好珍飾，或有愛者便令留住共相嬉戲。』作是議已，即為太子造立宮殿，百寶莊嚴敷師子座，令太子坐于其座前，積諸珍寶種種瓔珞以成大聚。總命諸臣及餘人眾，咸令普集所有童女，任其意願隨時莊飾，著諸瓔珞將入宮內。菩薩性愛舍施，于諸童女普賜瓔珞。
「時執仗釋種有一童女，名耶輸陀羅，容色端正世所希有。執仗釋種即還家中告其女曰：『今者太子施諸童女
【現代漢語翻譯】 現代漢語譯本： 特別地，他們競相說道：『如果這位太子在十二年後沒有出家，必定會登上轉輪王的寶座。』當時，凈飯王（Suddhodana，釋迦牟尼佛的父親）聽到這些話，非常高興，立即召集大臣們告訴他們：『我聽說相士說我的太子，如果十二年後不出家，就會得到轉輪王的地位。你們這些人應該加強防衛，滿十二年不要讓他出家，讓他登上金輪王的寶座。你們這些人應該加強防衛，滿十二年不要讓他出家，讓他登上金輪王的寶座，到時我將與各位共同圍繞，飛騰在虛空中觀看四大部洲。你們應當趕快建造宮殿，挑選美女讓他享樂。』當時，大臣們上前對國王說：『我們觀察太子，不喜歡世間的聲色犬馬和情慾。怎麼能用美女來讓他留戀呢？』國王告訴大臣們：『我的太子縱然不愛那些庸脂俗粉，應該是還沒有見到殊妙的女人，從今以後你們各位勤加選擇上好的童女，加倍地帶來讓太子看，任憑他喜歡的必定會產生愛戀。』大臣們商議說：『現在這位太子雖然沒有愛染之心，我們這些人應該製造種種裝飾身體的器具，讓那些容貌美麗的童女拿著香飾之物親自服侍太子。再讓太子賞賜給各位女子美好的珍飾，如果有人被太子喜愛，就讓她留下共同嬉戲。』商議完畢，就為太子建造宮殿，用各種珍寶裝飾，鋪設獅子座，讓太子坐在座位上，在前面堆積各種珍寶和瓔珞，形成巨大的堆積。總共命令各位大臣和其餘人等，全部召集所有的童女，任憑她們的意願隨時打扮，穿戴各種瓔珞，帶入宮內。菩薩（Bodhisattva，指釋迦牟尼）不吝惜財物，將瓔珞普遍賞賜給各位童女。
『當時，手持兵器的釋迦族（Sakya，釋迦牟尼佛所在的種族）中有一位童女，名叫耶輸陀羅（Yasodhara，釋迦牟尼佛的妻子），容貌端正世間罕見。手持兵器的釋迦族人回到家中告訴他的女兒說：『現在太子賞賜給各位童女
【English Translation】 English version: Specifically, they vied with each other, saying, 'If this prince does not renounce the world within twelve years, he will surely ascend to the throne of a Chakravartin (轉輪王, Wheel-Turning King).' At that time, King Suddhodana (白凈王, father of Siddhartha Gautama) was overjoyed upon hearing these words and immediately gathered his ministers, telling them, 'I have heard the soothsayers say that my prince, if he does not renounce the world within twelve years, will attain the position of a Chakravartin. All of you should strengthen your defenses and not allow him to renounce the world for the full twelve years, so that he may ascend to the throne of the Golden Wheel King. All of you should strengthen your defenses and not allow him to renounce the world for the full twelve years, so that he may ascend to the throne of the Golden Wheel King, and I will then surround him with all of you, soaring through the sky to observe the four continents. You should quickly build palaces and seek out beautiful women for him to enjoy.' At that time, the ministers stepped forward and said to the king, 'We observe that the prince does not delight in worldly sounds, fragrances, and sensual desires. How can we use beautiful women to make him linger?' The king told the ministers, 'Even if my prince does not love those ordinary women, it must be because he has not yet seen exceptionally beautiful women. From now on, all of you should diligently select the finest maidens and bring them in double numbers for the prince to see. Whomever he favors will surely develop love and affection.' The ministers deliberated, saying, 'Even though this prince has no attachment, we should create various adornments for the body and have the maidens with beautiful faces personally attend to the prince, holding fragrant ornaments. Furthermore, let the prince bestow upon each maiden fine and precious ornaments, and if there is one he loves, let her stay and play together.' Having made this decision, they built a palace for the prince, adorned with hundreds of treasures, and laid out a lion throne, having the prince sit upon it. In front of him, they piled up various jewels and necklaces, forming a great heap. They generally ordered all the ministers and other people to gather all the maidens, allowing them to adorn themselves as they wished, wearing various necklaces, and bring them into the palace. The Bodhisattva (菩薩, one on the path to Buddhahood) generously gave away and bestowed necklaces upon all the maidens.
'At that time, there was a maiden from the Sakya (釋迦, the clan of Siddhartha Gautama) clan who carried weapons, named Yasodhara (耶輸陀羅, wife of Siddhartha Gautama), whose appearance was upright and rare in the world. The Sakya clan member who carried weapons returned home and told his daughter, 'Now the prince is bestowing upon all the maidens
珠寶珍奇嚴好之具，汝可往取。』其女報曰：『我之家中豈無此耶？何用他物。』父告女曰：『然彼太子雖施珍寶，或因愛樂便以為妃。』女曰：『若因此時便為妃者，縱取余女我必當得為其太妃。』父又告曰：『必當如斯。可便速去。』於是耶輸陀羅，即以種種珍飾莊嚴其身，與諸從女亦復嚴好，相隨而去。路傍諸人皆共愛仰耶輸陀羅，不觀餘者。耶輸陀羅入菩薩宮，雅步從容端身而進，不觀左右，于太子前立。時彼太子先以珍寶施諸女盡，更無遺余。獨有一金指環，見耶輸陀羅即舉其指。然耶輸陀羅，先與菩薩從久遠來，恒為因緣常相愛樂，即升師子座上，從太子指取其指環。群臣諸人遞相謂曰：『此耶輸陀羅，族姓尊貴顏容具足，于諸女中最為殊勝，堪為太子宮中侍衛。』群臣諸人同議斯已，向凈飯王具陳此事。時王即遣二萬婇女，圍繞耶輸陀羅，入太子宮內。
「複次菩薩常法：出現世界必生一樹，名曰善堅，其初生時，一夜之中便高百肘。其初生夜，未見日光形質柔軟，可以爪甲掏而令斷；見日光已即便堅硬，雖加刀斧及以猛火，不能摧損。釋迦菩薩既出世已，于劫比羅及以天示二城之間，有一大河名盧奚多，其河岸邊而生此樹，河水泛漲洪波鼓激，流沙圮岸土石隨散，其樹善堅根鬚盡露。后因猛風
【現代漢語翻譯】 現代漢語譯本： 『用珠寶和珍奇美好的裝飾品，你可以去取用。』她的女兒回答說：『我的家中難道沒有這些嗎？為何要用其他的東西。』父親告訴女兒說：『然而那位太子雖然佈施珍寶，或許因為愛慕喜歡你，便會讓你做他的妃子。』女兒說：『如果因為這件事就能做妃子，即使取了其他的女子，我也必定能夠做他的太妃。』父親又告訴她說：『一定會的。你可以快點去。』於是耶輸陀羅（Yashodhara，釋迦牟尼的妻子），就用各種珍貴的裝飾品莊嚴她的身體，和眾多的侍女也打扮得非常美麗，一起跟隨前去。路旁的眾人都共同愛慕仰視耶輸陀羅，不再看其他人。耶輸陀羅進入菩薩（Bodhisattva，佛教中追求覺悟的人）的宮殿，儀態優雅，步伐從容，端正身體向前走，不看左右，站在太子面前。當時那位太子先前已經用珍寶佈施給所有的女子，沒有剩餘的了。只有一枚金戒指，看見耶輸陀羅就舉起他的手指。然而耶輸陀羅，先前與菩薩從久遠以來，一直是因緣相連，常常互相愛慕喜歡，就登上獅子座上，從太子的手指上取下那枚戒指。群臣眾人都互相說道：『這位耶輸陀羅，族姓尊貴，容貌美好，在眾多的女子中最為殊勝，可以做太子宮中的侍衛。』群臣眾人都商議完畢，向凈飯王（Suddhodana，釋迦牟尼的父親）詳細陳述這件事。當時國王就派遣兩萬名婇女，圍繞著耶輸陀羅，進入太子的宮內。
『此外菩薩（Bodhisattva，佛教中追求覺悟的人）通常的規律是：出現在世界上必定會生長出一棵樹，名字叫做善堅（Shan-chien，樹名），它最初生長的時候，一夜之間就長到一百肘高。它最初生長的夜晚，沒有見到陽光，形體柔軟，可以用指甲掏挖使它斷裂；見到陽光以後就變得堅硬，即使加上刀斧以及猛烈的火焰，也不能摧毀損壞它。釋迦菩薩（Sakyamuni Buddha，佛教的創始人）既然已經出世，在劫比羅（Kapilavastu，釋迦牟尼的故鄉）以及天示二城之間，有一條大河名字叫做盧奚多（Rohini，河流名），那條河的岸邊就生長著這棵樹，河水氾濫上漲，巨大的波浪沖擊激盪，流動的沙土崩塌河岸，泥土石頭隨著散落，那棵善堅樹的根鬚全部顯露出來。後來因為猛烈的風
【English Translation】 English version: 『You can take jewelry and rare and beautiful ornaments.』 Her daughter replied, 『Don't I have these things at home? Why use other things?』 The father told his daughter, 『However, although that prince bestows treasures, perhaps because he loves and admires you, he will make you his consort.』 The daughter said, 『If I can become a consort because of this, even if he takes other women, I will surely be able to become his chief consort.』 The father then told her, 『It will definitely be so. You can go quickly.』 Thereupon, Yashodhara (Yashodhara, wife of Sakyamuni), adorned her body with various precious ornaments, and her many attendant women also dressed beautifully, and followed her. The people on the road all admired and looked up to Yashodhara, no longer looking at others. Yashodhara entered the palace of the Bodhisattva (Bodhisattva, one who seeks enlightenment in Buddhism), with elegant demeanor, walking calmly, straightening her body forward, not looking left or right, and stood before the prince. At that time, that prince had previously bestowed treasures on all the women, and there was nothing left. There was only one gold ring, and when he saw Yashodhara, he raised his finger. However, Yashodhara, having been connected with the Bodhisattva from a long time ago, always loved and admired each other, ascended the lion throne, and took the ring from the prince's finger. The ministers and people all said to each other, 『This Yashodhara, of noble lineage and beautiful appearance, is the most outstanding among the women, and can serve as a guard in the prince's palace.』 The ministers and people all finished discussing this matter and reported it in detail to King Suddhodana (Suddhodana, father of Sakyamuni). At that time, the king sent twenty thousand palace women to surround Yashodhara and enter the prince's palace.
『Furthermore, the usual rule for a Bodhisattva (Bodhisattva, one who seeks enlightenment in Buddhism) is that a tree will definitely grow in the world, named Shan-chien (Shan-chien, name of a tree), and when it first grows, it will grow to a hundred cubits tall in one night. On the night it first grows, it does not see the sunlight, and its shape is soft, and you can dig it with your fingernails to break it; after seeing the sunlight, it becomes hard, and even if you add knives, axes, and fierce flames, you cannot destroy or damage it. Since Sakyamuni Buddha (Sakyamuni Buddha, founder of Buddhism) has already been born, between Kapilavastu (Kapilavastu, hometown of Sakyamuni) and the two cities of Heaven, there is a large river named Rohini (Rohini, name of a river), and this tree grows on the bank of that river. The river floods and rises, and huge waves crash and agitate, the flowing sand collapses the riverbank, and the soil and stones scatter, and the roots of that Shan-chien tree are all exposed. Later, because of a strong wind
摧倒，橫在盧多河中，便如大堰，堰水不流。其劫比羅城漸被侵沒，天示城中又復枯涸。天示城王見斯事已，則令使者告凈飯王曰：『今此大樹橫在水中，彼此俱弊。王之國中有諸童子皆悉勇健，愿王敕之令除此樹。』時凈飯王報其使曰：『我今何能處分斯事？』劫比羅國有一大臣名曰闡陀，前白王曰：『愿王令我撿校斯事，我有方便，令王子等不假王言自除此樹。』王曰：『可爾。』闡陀大臣即于河岸一叢林間灑掃清凈堪為遊觀，請諸王子往林嬉戲。諸王子等各乘寶車，與諸童子前後圍繞，既至林已，各敷床座縱誕歡樂。時有一雁飛空而度，提婆達多即挽其弓射之，令落其雁，落在菩薩座前。菩薩爾時收捧其雁為拔其箭，以藥療之應時平復。提婆達多即令使者告菩薩曰：『今彼之雁我先射得，可還我來。』菩薩爾時告彼使曰：『我久發菩提心，一切有情是我先有，云何此雁是汝先有？』提婆達多從久遠來恒與菩薩結諸怨恨，聞此語已即懷瞋恚。然菩薩此身與一切有情怨結已盡，唯提婆達多一人尚有餘習；今因此雁為最後之身，與提婆達多為初首斗諍。
「天示城王既請凈飯王除樹不得，即自令其國內人眾共拔其樹。爾時諸人施功用力叫聲沸鬧，菩薩聞已問左右曰：『彼是何聲？』闡陀大臣具陳彼樹堰水之意。
【現代漢語翻譯】 現代漢語譯本：
大樹傾倒，橫在盧多河中，就像一道大壩，阻擋了水流。劫比羅城（Kapilavastu，釋迦牟尼佛的故鄉）漸漸被河水侵沒，天示城（Devadaha，釋迦牟尼佛母親的故鄉）那邊也變得乾涸。天示城的國王見到這種情況，就派使者告訴凈飯王（Suddhodana，釋迦牟尼佛的父親）說：『現在這棵大樹橫在水中，對我們兩邊都有害。您的國家裡有很多勇健的童子，希望您命令他們把這棵樹移走。』當時凈飯王回答使者說：『我現在怎麼能命令他們做這件事呢？』劫比羅國有一位大臣名叫闡陀（Chanda），他向前對國王說：『希望大王讓我來處理這件事，我有辦法，讓王子們不用大王吩咐就能自己把這棵樹移走。』國王說：『可以。』闡陀大臣就在河岸邊的一片叢林里灑掃乾淨，使之適合遊玩觀賞，然後邀請各位王子到林中嬉戲。王子們各自乘坐寶車，與童子們前後簇擁著，到達樹林后，各自鋪設床座，盡情歡樂。當時有一隻雁從空中飛過，提婆達多（Devadatta，釋迦牟尼佛的堂兄弟）就拉弓射它，使雁掉了下來，落在菩薩（Bodhisattva，指釋迦牟尼佛）的座位前。菩薩當時拿起那隻雁，為它拔出箭，用藥治療，立刻就痊癒了。提婆達多就派使者告訴菩薩說：『現在那隻雁是我先射中的，應該還給我。』菩薩當時告訴使者說：『我早就發了菩提心（Bodhi-citta，覺悟之心），一切有情眾生都是我先有的，怎麼能說這隻雁是你先有的呢？』提婆達多從很久以前就一直與菩薩結下各種怨恨，聽到這話后就懷恨在心。然而菩薩此身與一切有情眾生的怨恨都已經了結，只有提婆達多一人還留有餘習；現在因為這隻雁，作為最後的一世，與提婆達多開始了最初的爭鬥。
天示城的國王既然請凈飯王移樹不成，就自己命令國內的人們一起拔樹。當時人們施展力量，叫喊聲沸騰喧鬧，菩薩聽到后問左右的人說：『那是什麼聲音？』闡陀大臣詳細地陳述了那棵樹阻擋河水的事情。
【English Translation】 English version:
The tree fell, lying across the Rudo River, like a large dam, blocking the flow of water. The city of Kapilavastu (Kapilavastu, the birthplace of Shakyamuni Buddha) was gradually being submerged, and the city of Devadaha (Devadaha, the birthplace of Shakyamuni Buddha's mother) was also drying up. The king of Devadaha, seeing this situation, sent a messenger to King Suddhodana (Suddhodana, Shakyamuni Buddha's father), saying, 'Now this large tree lies across the water, harming both of us. There are many brave and strong young men in your kingdom, I hope you order them to remove this tree.' At that time, King Suddhodana replied to the messenger, 'How can I order them to do this now?' In the kingdom of Kapilavastu, there was a minister named Chanda, who stepped forward and said to the king, 'I hope Your Majesty will allow me to handle this matter. I have a way to make the princes remove this tree themselves without Your Majesty's command.' The king said, 'Very well.' Minister Chanda then swept and cleaned a grove on the riverbank, making it suitable for recreation and sightseeing, and invited the princes to play in the grove. The princes each rode in jeweled carriages, surrounded by young men, and after arriving at the grove, they each set up seats and enjoyed themselves to the fullest. At that time, a goose flew across the sky, and Devadatta (Devadatta, Shakyamuni Buddha's cousin) drew his bow and shot it down, causing it to fall in front of the Bodhisattva's (Bodhisattva, referring to Shakyamuni Buddha) seat. The Bodhisattva then picked up the goose, pulled out the arrow for it, and treated it with medicine, and it recovered immediately. Devadatta then sent a messenger to tell the Bodhisattva, 'Now that goose was shot by me first, it should be returned to me.' The Bodhisattva then told the messenger, 'I have long since developed the Bodhi-citta (Bodhi-citta, the mind of enlightenment), all sentient beings are mine first, how can you say that this goose is yours first?' Devadatta had been harboring various grudges against the Bodhisattva since a long time ago, and he harbored resentment upon hearing these words. However, the Bodhisattva's grudges with all sentient beings had already been resolved, only Devadatta still had residual habits; now, because of this goose, as the last lifetime, he began the first conflict with Devadatta.
Since the king of Devadaha could not get King Suddhodana to remove the tree, he ordered the people of his country to pull the tree together. At that time, the people exerted their strength, and the shouts were loud and noisy. The Bodhisattva heard this and asked the people around him, 'What is that sound?' Minister Chanda explained in detail the matter of the tree blocking the river water.
菩薩聞已即告眾人：『我當往彼為除此樹。』時彼菩薩並童子等即共往彼，路傍孔中出一毒蛇。烏陀夷見此毒蛇，恐害菩薩，即拔利刀斬為兩段。蛇吐毒氣著烏陀夷身變為黑色，因此名為黑烏陀夷。是時諸童子等，爭騁勇力拽善堅樹。提婆達多鼓氣而前盡力拽之，才動而已；難陀童子擎少離地；菩薩以手擲置空中，其樹乃為兩段，各分兩岸。爾時菩薩告諸人曰：『此善堅樹，是其冷藥能除熱病，汝等各應細截斬分。若有鬼氣癰腫，將此涂之並得除差。』時諸童子並即乘車，歸劫比羅城，至城門所遇占相師，作是言曰：『菩薩於此日中不出家者，必登轉輪王位。』時有釋迦女名喬比迦，住鐘聲聚落，在於高閣上游觀。菩薩入城遙見女，遂以腳指以壓其車，車便不轉。其女遙見菩薩念於心，菩薩手中先有鐵杵，以指捻之遂便微碎。喬比迦女觀視菩薩，以腳指捺樓，其閣遂穴。諸人見已作是念言：『此之釋女，必能善得菩薩之心。』時凈飯王聞此語已，即迎喬比迦女，並二萬婇女侍從入宮。
「菩薩常法：將欲遊觀園苑，即敕御者：『我之好乘汝速裝飾，我欲乘之遊觀園苑。』御者受教，嚴飾上乘至菩薩前，白菩薩曰：『我已嚴飾上乘，唯愿知時。』菩薩登車遊觀，逢一老人，氣力羸弱、形體損瘦、腰背僂曲、行步倚
【現代漢語翻譯】 菩薩聽聞后告訴眾人：『我應當前去移除這棵樹。』當時那位菩薩和童子們一同前往那裡，路旁的孔洞中出現一條毒蛇。烏陀夷（Udayi，人名）見到這條毒蛇，害怕它傷害菩薩，就拔出利刀將蛇斬為兩段。蛇吐出的毒氣沾染到烏陀夷身上，使他變為黑色，因此得名黑烏陀夷。當時，眾童子們爭相使出勇力拉拽善堅樹（善堅樹，一種樹名）。提婆達多（Devadatta，人名）鼓足氣力上前盡力拉拽，僅僅使樹動了一下；難陀（Nanda，人名）童子稍微將樹抬離地面；菩薩用手將樹拋向空中，那樹就斷為兩截，分別落在兩岸。當時菩薩告訴眾人說：『這善堅樹是寒涼的藥，能夠去除熱病，你們應當將它仔細截斷分好。如果有人患有鬼氣癰腫，將這樹塗抹在患處就能痊癒。』當時眾童子們就乘車返回劫比羅城（Kapilavastu，地名），到達城門時遇到占相師，占相師說：『菩薩如果今天不出家，必定會登上轉輪王的王位。』當時有一位釋迦族的女子名叫喬比迦（Gopika，人名），住在鐘聲聚落，在高樓上游玩觀望。菩薩進入城中，遠遠看見那位女子，就用腳趾壓住車子，車子便不再轉動。那位女子遠遠看見菩薩，心中愛慕，菩薩手中原本拿著鐵杵，用手指捏它，鐵杵就碎成了粉末。喬比迦女看著菩薩，用腳趾按壓樓閣，樓閣就出現了一個洞。眾人見了，心想：『這位釋迦族的女子，一定能夠得到菩薩的心。』當時凈飯王（Suddhodana，人名，菩薩的父親）聽說了這件事，就迎娶喬比迦女，並有兩萬名婇女侍從陪同進入宮中。 菩薩通常的做法是：將要遊覽園林時，就命令御者：『你快點裝飾好我的好車，我想要乘坐它遊覽園林。』御者接受命令，裝飾好上乘的車子來到菩薩面前，稟告菩薩說：『我已經裝飾好了上乘的車子，只等您決定時間。』菩薩登上車子游覽，遇到一位老人，氣力衰弱、形體消瘦、腰背彎曲、行走需要依靠枴杖。
【English Translation】 The Bodhisattva, having heard this, said to the crowd: 'I shall go there to remove this tree.' At that time, the Bodhisattva and the children went together to that place, and a poisonous snake emerged from a hole beside the road. Udayi (Udayi, a name), seeing this poisonous snake and fearing that it would harm the Bodhisattva, drew his sharp sword and cut the snake into two pieces. The poisonous fumes emitted by the snake touched Udayi's body, turning him black, hence the name Black Udayi. At that time, the children vied with each other to exert their strength to pull the Strong and Solid Tree (善堅樹, a tree name). Devadatta (Devadatta, a name) puffed himself up and stepped forward, exerting all his strength to pull it, but only managed to move it slightly. Nanda (Nanda, a name), a young boy, lifted it slightly off the ground. The Bodhisattva threw the tree into the air with his hand, and it broke into two pieces, each falling on opposite banks. At that time, the Bodhisattva said to the people: 'This Strong and Solid Tree is a cooling medicine that can remove feverish illnesses. You should carefully cut and divide it. If anyone has ghost-induced carbuncles and swellings, applying this to them will cure them.' At that time, the children rode in their carriages back to Kapilavastu (Kapilavastu, a place name). When they reached the city gate, they encountered a fortune-teller who said: 'If the Bodhisattva does not leave home today, he will surely ascend to the throne of a Chakravartin (轉輪王, Wheel-Turning King).' At that time, there was a Shakya woman named Gopika (Gopika, a name), who lived in the village of Bell Sound and was watching from a high pavilion. The Bodhisattva entered the city and saw the woman from afar, so he pressed his toe against the carriage, and the carriage stopped moving. The woman saw the Bodhisattva from afar and was enamored in her heart. The Bodhisattva was originally holding an iron pestle in his hand, and he crushed it into powder with his finger. Gopika looked at the Bodhisattva and pressed her toe against the pavilion, and a hole appeared in the pavilion. When the people saw this, they thought: 'This Shakya woman will surely win the Bodhisattva's heart.' At that time, King Suddhodana (Suddhodana, a name, the Bodhisattva's father) heard of this and welcomed Gopika, along with twenty thousand concubines, to attend to her in the palace. The Bodhisattva's usual practice was: when he wanted to visit the gardens, he would order the charioteer: 'Quickly decorate my fine carriage, I want to ride it to visit the gardens.' The charioteer received the order, decorated the finest carriage, and came before the Bodhisattva, reporting to the Bodhisattva: 'I have decorated the finest carriage, I am only waiting for you to decide the time.' The Bodhisattva got into the carriage and went for a ride, and he encountered an old man, whose strength was weak, whose body was emaciated, whose back was bent, and who needed a cane to walk.
杖、身體戰掉、鬚髮變色，不如餘人。菩薩見已告御者曰：『彼是何人？腰背僂曲、形體羸瘦、憔悴若此。』御者報曰：『此名老人，此人不久要當身死。』菩薩問曰：『我於後時當如是不？』御者報曰：『太子之身還當如是。』菩薩聞已愁憂不樂，即告御者：『可速還宮，我至宮中思量是事。我當云何得免斯苦？』御者依命即還宮內。既至宮已，菩薩爾時端坐思惟，作是念言：『如此老法，不久之間即至我身，我云何免？』即說頌曰：
「『忽遇如此衰老者， 形體枯瘦倚杖行； 我身亦為老所縛， 云何得免斯苦事？』
「爾時凈飯王，見菩薩卻回宮中，問御者曰：『太子出城遊觀林泉，生歡喜不？』御者對曰：『我見太子無有歡喜。』王曰：『何故不喜？』御者答曰：『我與太子出城，門外見一老人，形體羸弱、顏容枯悴、倚杖前行、身體戰掉。太子見已即問我曰：「彼是何人一當至此？」我即答曰：「此名為老人。」又問我曰：「我於後時當如此不？」我即答曰：「必當如此。」太子聞已命我令還，思惟是事。今者現在宮內思量是事。』時凈飯王聞此語已自私念言：『太子生時，相師皆云出家修道。今若如此，應是斯事。我當倍諸五欲樂具以娛樂之。』作是念已，即令倍諸五欲樂具，以娛太
【現代漢語翻譯】 現代漢語譯本： 手持枴杖，身體顫抖搖晃，鬚髮變白變色，（他的樣子）和別人不一樣。菩薩（Bodhisattva，指釋迦牟尼成佛前的身份）看見后告訴車伕說：『那是什麼人？腰背彎曲，形體瘦弱，憔悴成這樣。』車伕回答說：『這叫做老人，這個人不久就要死了。』菩薩問道：『我以後也會這樣嗎？』車伕回答說：『太子的身體也會變成這樣的。』菩薩聽了之後憂愁不樂，就告訴車伕：『快點回宮，我回宮后要思考這件事。我該怎樣才能免除這種痛苦？』車伕按照命令立刻回宮。回到宮中后，菩薩當時端坐著思考，這樣想：『這種衰老的法則，不久之後就會降臨到我身上，我該如何避免？』於是說了這首偈： 『忽然遇到這樣衰老的人，形體枯瘦拄著枴杖行走；我的身體也會被衰老束縛，怎樣才能免除這種痛苦的事？』 當時，凈飯王（Śuddhodana，釋迦牟尼的父親）看見菩薩回宮，問車伕說：『太子出城遊覽林泉，高興嗎？』車伕回答說：『我看見太子沒有高興的樣子。』國王說：『為什麼不高興？』車伕回答說：『我與太子出城，在城門外看見一個老人，形體瘦弱，容顏枯槁，拄著枴杖走在前面，身體顫抖搖晃。太子看見后就問我：「那是什麼人，竟然會變成這樣？」我就回答說：「這叫做老人。」又問我：「我以後也會這樣嗎？」我就回答說：「一定會這樣。」太子聽了之後就命令我回來，（他現在）正在宮裡思考這件事。』當時凈飯王聽了這些話后，心裡想：『太子出生的時候，相士都說他會出家修道。現在如果這樣，應該是這件事要發生了。我應該加倍給他五欲的享樂來娛樂他。』這樣想著，就命令加倍提供各種五欲的享樂，來娛樂太子。
【English Translation】 English version: Leaning on a staff, his body trembling, his hair and beard changed color, he was unlike other people. The Bodhisattva (Bodhisattva, referring to the identity of Shakyamuni before becoming Buddha) saw him and said to the charioteer: 'Who is that person? His back is bent, his body is weak and thin, so haggard.' The charioteer replied: 'This is called an old man, and this person will soon die.' The Bodhisattva asked: 'Will I be like this in the future?' The charioteer replied: 'The prince's body will also be like this.' The Bodhisattva heard this and was sad and unhappy, and immediately told the charioteer: 'Quickly return to the palace, I will think about this matter when I return to the palace. How can I avoid this suffering?' The charioteer obeyed the order and immediately returned to the palace. After arriving at the palace, the Bodhisattva sat upright and pondered, thinking: 'This law of aging will soon come upon me, how can I avoid it?' Then he spoke this verse: 'Suddenly encountering such an old person, his body withered and leaning on a staff to walk; my body will also be bound by old age, how can I avoid this suffering?' At that time, King Śuddhodana (Śuddhodana, Shakyamuni's father) saw the Bodhisattva returning to the palace and asked the charioteer: 'Did the prince enjoy himself when he went out of the city to visit the forests and springs?' The charioteer replied: 'I saw that the prince was not happy.' The king said: 'Why is he not happy?' The charioteer replied: 'I went out of the city with the prince, and outside the city gate we saw an old man, his body weak, his face withered, leaning on a staff and walking in front, his body trembling. The prince saw him and asked me: "Who is that person, how did he become like this?" I replied: "This is called an old man." He also asked me: "Will I be like this in the future?" I replied: "You will definitely be like this." After hearing this, the prince ordered me to return, and he is now thinking about this matter in the palace.' At that time, King Śuddhodana heard these words and thought to himself: 'When the prince was born, the fortune tellers all said that he would leave home to cultivate the Way. If it is like this now, it should be this matter that is about to happen. I should double the pleasures of the five desires to entertain him.' Thinking this way, he ordered to double the provision of all kinds of pleasures of the five desires to entertain the prince.
子。頌曰：
「『父王既聞御者言， 即自思量相師語； 以諸五欲倍於前， 愿令菩薩不出家。』
「菩薩常法：將欲出城遊觀，先敕御者：『速當爲我嚴飾車乘，我當出城遊觀。』御者受命，即為嚴飾上妙車乘，既嚴飾已即白菩薩，今可遊觀。將欲出城，逢一病人，舉身羸黃、瘦瘠疲睏、路傍諸人皆不顧見。菩薩見已問御者曰：『此是何人？身形瘦弱羸黃困篤，一切諸人皆不顧見。』御者報曰：『此名病人，因斯病故不久當死。』菩薩問曰：『如此病法，我超過不？』御者答曰：『此之病法亦未超過。』菩薩聞已愁憂不樂，即命還宮，思惟是事。爾時御者送至宮內，既至宮已，菩薩於是端身思惟如此病苦。時凈飯王問御者曰：『太子出城遊觀，歡樂以不？』御者答曰：『太子不樂。』又問曰：『何為不樂？』爾時御者具陳上事。王聞是已，乃至倍加五欲娛樂太子。頌曰：
「『上妙色聲香， 最勝諸味觸； 當受五欲樂， 勿棄我出家。』
「菩薩常法：將欲出城遊觀，先命御者嚴飾車乘。既嚴飾已出城遊觀，逢一死人，以雜色車而以載之。復有一人手持火爐在前而行，雜色車后，多諸男女被髮哀號，見者悲切。菩薩見已問御者曰：『此是何人？以種種雜色嚴飾其車，載之而去
【現代漢語翻譯】 子（對太子的尊稱）。頌曰： 『父王聽了御者的話，就自己思量相師的預言； 用各種五欲的享受加倍地滿足他，希望菩薩不要出家。』 菩薩通常的做法是：將要出城遊玩觀賞時，先命令御者：『快點為我準備好華麗的車乘，我將要出城遊玩觀賞。』御者接受命令后，就準備好最精美的車乘，準備好后就稟告菩薩，現在可以去遊玩觀賞了。將要出城時，遇到一個病人，渾身虛弱發黃、瘦弱疲憊，路旁的人都不去看他。菩薩看到后問御者說：『這是什麼人？身體如此瘦弱虛弱，所有的人都不去看他。』御者回答說：『這叫做病人，因為這個病不久就要死了。』菩薩問道：『這樣的病，我能避免嗎？』御者回答說：『這種病也是無法避免的。』菩薩聽了后憂愁不樂，就命令返回宮中，思考這件事。當時御者送他到宮內，到了宮中后，菩薩於是端正身體思考這種病苦。這時凈飯王（Suddhodana）問御者說：『太子出城遊玩觀賞，快樂嗎？』御者回答說：『太子不快樂。』又問：『為什麼不快樂？』當時御者詳細地陳述了上面的事情。國王聽了后，就更加用五欲的享受來娛樂太子。頌曰： 『美好的顏色、聲音、香氣，最殊勝的各種味道和觸感； 應該享受五欲的快樂，不要拋棄我而出家。』 菩薩通常的做法是：將要出城遊玩觀賞時，先命令御者準備好車乘。準備好后出城遊玩觀賞，遇到一個死人，用各種顏色的車子來載著他。又有一個人手持火爐在前面走，各種顏色的車子後面，有很多男女披散著頭髮哀號，看到的人都感到悲傷。
【English Translation】 English version: Son (an honorific title for the prince). A verse says: 'After the king heard the charioteer's words, he pondered the seer's prophecy; He doubled the sensual pleasures, hoping the Bodhisattva would not renounce the world.' The Bodhisattva's usual practice: When about to go out of the city for sightseeing, he would first order the charioteer: 'Quickly prepare the magnificent chariot for me, I shall go out of the city for sightseeing.' The charioteer, receiving the order, would prepare the most exquisite chariot, and after preparing it, would report to the Bodhisattva that it was ready for sightseeing. As he was about to leave the city, he encountered a sick person, whose whole body was weak and yellow, emaciated and exhausted, and the people on the roadside did not even look at him. Upon seeing this, the Bodhisattva asked the charioteer: 'Who is this person? His body is so weak and emaciated, and no one even looks at him.' The charioteer replied: 'This is called a sick person, and because of this illness, he will soon die.' The Bodhisattva asked: 'Can I avoid such sickness?' The charioteer replied: 'This kind of sickness cannot be avoided.' Upon hearing this, the Bodhisattva became worried and unhappy, and ordered to return to the palace, contemplating this matter. At that time, the charioteer escorted him to the palace, and after arriving at the palace, the Bodhisattva sat upright, contemplating such suffering of sickness. Then Suddhodana (凈飯王) asked the charioteer: 'Was the prince happy going out of the city for sightseeing?' The charioteer replied: 'The prince was not happy.' He further asked: 'Why was he not happy?' At that time, the charioteer recounted the above events in detail. After hearing this, the king further entertained the prince with five sensual pleasures. A verse says: 'Exquisite sights, sounds, and fragrances, the most excellent tastes and tactile sensations; One should enjoy the pleasures of the five senses, do not abandon me and renounce the world.' The Bodhisattva's usual practice: When about to go out of the city for sightseeing, he would first order the charioteer to prepare the chariot. After preparing it, he went out of the city for sightseeing and encountered a dead person, carried in a chariot of various colors. There was also a person holding a brazier in front, and behind the chariot of various colors, many men and women with disheveled hair were wailing, and those who saw it felt sorrow.
，男女哀號見者悲切。』御者答曰：『此名死人。』太子問曰：『云何名為死人？』御者答曰：『此人生氣一盡，不復得與父母兄弟妻子眷屬而重相見。』菩薩問曰：『我亦爾不？』答曰：『亦爾。』菩薩聞已愁憂不樂，即命還宮。時凈飯王問御者曰：『太子出城遊觀，歡樂以不？』御者答曰：『我見太子愁憂不樂。』王曰：『何故？』答曰：『今者路逢死人，父母妻子悲號相送，太子問曰：「我當如此不？」我即答曰：「皆當如此。」故在宮中思惟是事。』時凈飯王復加五欲，以種種微妙音樂倡伎珠珍婇女娛樂菩薩。頌曰：
「『此最勝城甚嚴飾， 天中天子可久住； 倍加五欲能歡樂， 猶如千眼歡喜園。』
「爾時凈居諸天，皆共觀念：『菩薩先有大實因力，我等當爲菩薩作大緣故。何以故？若有大因待大緣故。』即便化作一大沙門，執錫持缽次行乞食。菩薩常法：出城遊觀先命嚴駕，既嚴駕已登車前行，于衢路中逢一沙門，凈除鬚髮被福田衣，執持瓶缽徐行乞食。菩薩見已問御者曰：『此是何人？』御者答曰：『名出家人。』菩薩問曰：『云何名為出家？』報曰：『此人以善心修善行，于善處住，身口意業悉皆清凈。以信心故，剃除鬚髮被如來服，舍離俗家升涅槃路，故名出家。』菩薩即便
【現代漢語翻譯】 『男女哀號，見者悲切。』御者答曰：『此名死人。』太子問曰：『云何名為死人？』御者答曰：『此人生氣一盡，不復得與父母兄弟妻子眷屬而重相見。』菩薩（Bodhisattva）問曰：『我亦爾不？』答曰：『亦爾。』菩薩（Bodhisattva）聞已愁憂不樂，即命還宮。時凈飯王（Suddhodana）問御者曰：『太子出城遊觀，歡樂以不？』御者答曰：『我見太子愁憂不樂。』王曰：『何故？』答曰：『今者路逢死人，父母妻子悲號相送，太子問曰：「我當如此不？」我即答曰：「皆當如此。」故在宮中思惟是事。』時凈飯王（Suddhodana）復加五欲，以種種微妙音樂倡伎珠珍婇女娛樂菩薩（Bodhisattva）。頌曰： 『此最勝城甚嚴飾， 天中天子可久住； 倍加五欲能歡樂， 猶如千眼歡喜園。』 爾時凈居諸天，皆共觀念：『菩薩（Bodhisattva）先有大實因力，我等當爲菩薩（Bodhisattva）作大緣故。何以故？若有大因待大緣故。』即便化作一大沙門（Sramana），執錫持缽次行乞食。菩薩（Bodhisattva）常法：出城遊觀先命嚴駕，既嚴駕已登車前行，于衢路中逢一沙門（Sramana），凈除鬚髮被福田衣，執持瓶缽徐行乞食。菩薩（Bodhisattva）見已問御者曰：『此是何人？』御者答曰：『名出家人。』菩薩（Bodhisattva）問曰：『云何名為出家？』報曰：『此人以善心修善行，于善處住，身口意業悉皆清凈。以信心故，剃除鬚髮被如來服，舍離俗家升涅槃（Nirvana）路，故名出家。』菩薩（Bodhisattva）即便
【English Translation】 『Men and women were wailing, and those who saw them were filled with sorrow.』 The charioteer replied, 『This is called a dead person.』 The prince asked, 『What is called a dead person?』 The charioteer replied, 『This person's life force is exhausted, and they can no longer see their parents, siblings, spouse, or relatives again.』 The Bodhisattva asked, 『Will I also be like this?』 The charioteer replied, 『Yes, you will.』 Upon hearing this, the Bodhisattva became sorrowful and unhappy, and immediately ordered the return to the palace. At that time, King Suddhodana asked the charioteer, 『Did the prince enjoy his outing?』 The charioteer replied, 『I saw the prince was sorrowful and unhappy.』 The king asked, 『Why?』 The charioteer replied, 『Today, on the road, we encountered a dead person, whose parents and spouse were wailing and sending him off. The prince asked, 「Will I be like this?」 and I replied, 「Everyone will be like this.」 Therefore, he is contemplating this matter in the palace.』 Then King Suddhodana increased the five desires, entertaining the Bodhisattva with various exquisite music, performers, pearls, treasures, and beautiful women. A verse says: 『This most excellent city is very well adorned, The son of heaven can dwell here for a long time; Doubling the five desires can bring joy, Like the garden of joy with a thousand eyes.』 At that time, the Pure Abode Heavens all contemplated together: 『The Bodhisattva has a great and real causal force from the past; we should create a great condition for the Bodhisattva. Why? Because a great cause awaits a great condition.』 They then transformed into a great Sramana, carrying a staff and a bowl, begging for food in turn. The Bodhisattva's usual practice was to order the carriage to be prepared before going out for sightseeing. Once the carriage was prepared, he ascended and proceeded. On the main road, he encountered a Sramana, with his head and beard cleanly shaven, wearing the robe of the field of merit, holding a bowl and slowly begging for food. Upon seeing this, the Bodhisattva asked the charioteer, 『Who is this person?』 The charioteer replied, 『He is called a renunciant.』 The Bodhisattva asked, 『What is called renunciation?』 The charioteer replied, 『This person cultivates good deeds with a good heart, dwells in a good place, and their actions of body, speech, and mind are all pure. Because of faith, they shave their head and beard, wear the robe of the Thus Come One, leave their worldly home, and ascend the path to Nirvana; therefore, it is called renunciation.』 The Bodhisattva then
告御者曰：『汝可將車近彼沙門。』御者奉命，即便引車至沙門所。菩薩爾時問沙門曰：『汝是何人？何故剃除鬚髮著別色衣，手持錫缽以乞自活？』沙門報曰：『我出家人也。』菩薩又曰：『云何名為出家人也？』沙門報曰：『常以善心恒修善行，身口意業悉令清凈，舍離俗家升涅槃路，故名出家人也。』菩薩嘆曰：『善哉斯事！善哉斯事！』即自念言：『若當如此我亦出家。』即命御者：『可速還宮，我至宮中思量是事。』御者奉命，執御還宮。既至宮中寂然思念。時凈飯王問御者曰：『今者太子出城遊觀，歡樂以不？』答曰：『我見太子愁憂不樂。』王即問曰：『何故不樂？』御者答曰：『太子出城逢一沙門，剃除鬚髮被福田衣，手持缽錫徐行乞食。太子問我：「彼何人也？」我即答曰：「名出家人。」便問我言：「云何名為出家？」我即答曰：「舍其俗家，升涅槃路，故名出家。」太子聞已，命我引車近沙門所，問沙門曰：「汝是何人？剃除鬚髮被異色衣，手執瓶缽自行乞食。」沙門報曰：「我出家人也。」太子問曰：「云何名為出家人也？」彼便報曰：「舍離俗家，升涅槃路。」太子聞已即便嘆曰：「善哉斯事！善哉斯事！若如此者我亦出家。」即便命我令速還宮，今在宮中思量是事。』時凈飯王既聞此語
【現代漢語翻譯】 現代漢語譯本： 御者（車伕）說：『您可以把車靠近那位沙門（修行者）。』御者接受命令，立即駕車到沙門那裡。菩薩（指釋迦牟尼佛的前世）當時問沙門說：『您是什麼人？為什麼剃掉鬚髮，穿著不同顏色的衣服，手持錫杖和缽來乞討為生？』沙門回答說：『我是出家人。』菩薩又問：『怎樣叫做「出家人」呢？』沙門回答說：『常常以善良的心恒常修行善行，使身、口、意三業都清凈，捨棄世俗的家，走上涅槃（寂滅）的道路，所以叫做「出家人」。』菩薩讚歎說：『太好了這件事！太好了這件事！』就自己想：『如果這樣，我也要出家。』就命令御者：『可以快點回宮，我回宮中思考這件事。』御者接受命令，駕車回宮。回到宮中后，（菩薩）寂靜地思考這件事。當時，凈飯王（釋迦牟尼佛的父親）問御者說：『今天太子出城遊玩，快樂嗎？』（御者）回答說：『我看見太子憂愁不快樂。』國王就問：『為什麼不快樂？』御者回答說：『太子出城遇到一位沙門，剃掉鬚髮，穿著福田衣（僧衣），手持缽和錫杖，慢慢地行走乞食。太子問我：「那是什麼人？」我就回答說：「名叫出家人。」（太子）便問我說：「怎樣叫做『出家』？」我就回答說：「捨棄世俗的家，走上涅槃的道路，所以叫做『出家』。」太子聽了之後，命令我駕車靠近沙門那裡，問沙門說：「您是什麼人？剃掉鬚髮，穿著異色的衣服，手持瓶缽，自己行走乞食。」沙門回答說：「我是出家人。」太子問說：「怎樣叫做『出家人』？」他便回答說：「捨棄世俗的家，走上涅槃的道路。」太子聽了之後，就讚歎說：「太好了這件事！太好了這件事！如果這樣，我也要出家。」就命令我快點回宮，現在在宮中思考這件事。』當時，凈飯王聽了這些話
【English Translation】 English version: The charioteer said, 'You can take the chariot near that Shramana (ascetic).' The charioteer obeyed the order and immediately drove the chariot to where the Shramana was. The Bodhisattva (referring to Shakyamuni Buddha's previous life) then asked the Shramana, 'Who are you? Why have you shaved your beard and hair, wear different colored clothes, and carry a tin staff and bowl to beg for a living?' The Shramana replied, 'I am a renunciant.' The Bodhisattva then asked, 'What is meant by 'renunciant'?' The Shramana replied, 'Always with a kind heart constantly cultivate good deeds, making body, speech, and mind pure, abandoning the secular home, ascending the path of Nirvana (extinction), therefore called 'renunciant'.' The Bodhisattva exclaimed, 'Excellent is this matter! Excellent is this matter!' He then thought to himself, 'If that is so, I will also renounce.' He then ordered the charioteer, 'You can quickly return to the palace, I will return to the palace to contemplate this matter.' The charioteer obeyed the order and drove the chariot back to the palace. After returning to the palace, (the Bodhisattva) quietly contemplated this matter. At that time, King Suddhodana (Shakyamuni Buddha's father) asked the charioteer, 'Today the prince went out of the city to sightsee, is he happy?' (The charioteer) replied, 'I saw the prince was worried and unhappy.' The king then asked, 'Why is he unhappy?' The charioteer replied, 'The prince went out of the city and encountered a Shramana, who had shaved his beard and hair, wore the kasaya robe (robe of merit), carried a bowl and tin staff, and slowly walked begging for food. The prince asked me, 'Who is that person?' I then replied, 'Named renunciant.' (The prince) then asked me, 'What is meant by 'renunciation'?' I then replied, 'Abandoning the secular home, ascending the path of Nirvana, therefore called 'renunciation'.' After the prince heard this, he ordered me to drive the chariot near the Shramana, and asked the Shramana, 'Who are you? Shaving your beard and hair, wearing different colored clothes, carrying a bottle and bowl, walking and begging for food.' The Shramana replied, 'I am a renunciant.' The prince asked, 'What is meant by 'renunciant'?' He then replied, 'Abandoning the secular home, ascending the path of Nirvana.' After the prince heard this, he exclaimed, 'Excellent is this matter! Excellent is this matter! If that is so, I will also renounce.' He then ordered me to quickly return to the palace, and is now in the palace contemplating this matter.' At that time, King Suddhodana heard these words
，慘然不樂，私自唸曰：『太子生時相師占言：「太子不登王位，必當出家。」觀今相狀，應出家時至。即設方便，我今當令太子往田農所，見彼人眾行來作務，心得歡喜忘出家事。』作是念已，即往宮中告太子曰：『我有良田令人營植，汝可檢校。』太子在宮，想彼老病死人，即懷憂懼，念彼沙門復生喜戀，此心所繫無時暫舍。聞父所言不可違背，即順父言，便命御者，登車即往，身雖欲往田所，心恒繫念出家。既漸前行，忽于中路遇五百寶藏悉皆開門，中有聲曰：『善哉太子！我等珍寶，是汝過去眷屬之藏，汝可盡取隨汝意用。』太子報曰：『此是過去眷屬愚癡資具，無時積聚莫知棄捨。我今何用？汝等速去。』時彼寶藏復出聲曰：『汝若不取，我今入海。』菩薩報曰：『隨汝意去。』時寶藏等便入大海。爾時菩薩復漸前行，至犁田村見彼耕人，塵土坌身遍體流汗，手執牛杖盡皆有血。復見其牛，皮背穿爛飢渴所逼，羸瘦困苦喘息不住，為諸虻蠅唼食膿血，諸小蟲等滿其瘡食，或為犁刃傷割其腳。菩薩遊歷耕種之所，皆見如此諸苦惱事。菩薩從無量劫來，深種慈悲，遇此苦業便生憐愍，即喚耕田人等而問之曰：『汝屬何人？』諸人報曰：『我等皆屬太子。』菩薩告曰：『今放汝等任自存活，不須系屬於我。耕田牛
【現代漢語翻譯】 現代漢語譯本：他（指凈飯王）悶悶不樂，心裡暗自想：『相師曾預言太子出生時說：「太子不會繼承王位，必定會出家。」看現在的情況，看來他出家的時機快到了。我得想個辦法，讓他去田地裡看看，讓他看到人們來來往往地勞作，心裡感到高興，從而忘記出家的事情。』打定主意后，他就去宮中告訴太子說：『我有一些良田，想找人去耕種，你可以去視察一下。』太子在宮中，總是想著衰老、疾病和死亡，心裡充滿憂慮和恐懼，但一想到出家的沙門，又感到欣喜和嚮往，這種心思無時無刻不在縈繞著他。聽到父親的話，又不敢違背，只好聽從父親的安排，命令車伕駕車前往。雖然身體去了田地，心裡卻一直想著出家的事情。漸漸地，他們走到半路，忽然遇到了五百個寶藏，所有的門都打開了，裡面傳出一個聲音說：『太好了，太子！我們這些珍寶，都是你過去世的眷屬所積攢的財富，你可以全部拿走，隨意使用。』太子回答說：『這些都是過去世眷屬愚癡的資財，無休止地積聚，卻不知道捨棄。我現在要這些東西有什麼用呢？你們快走吧。』這時，寶藏里又傳出一個聲音說：『你如果不拿走，我們現在就入海了。』菩薩說：『隨你們的便吧。』於是，那些寶藏就都進入了大海。當時，菩薩又漸漸地向前走，到了一個犁田的村莊，看到那些耕田的人，滿身塵土，渾身流汗，手裡拿著鞭打牛的杖子，上面都沾滿了血跡。又看到那些牛，皮開肉綻，飢渴交迫，瘦弱不堪，痛苦地喘息著，被各種各樣的牛虻和蒼蠅叮咬，吸食膿血，還有許多小蟲子在它們的瘡口裡啃食，有的牛的腳還被犁刃割傷。菩薩在田間遊歷，所看到的都是這些痛苦的事情。菩薩從無量劫以來，就深深地種下了慈悲的種子，遇到這樣的苦難景象，便生起了憐憫之心，於是就叫住那些耕田的人，問他們說：『你們是屬於誰的？』那些人回答說：『我們都是屬於太子的。』菩薩告訴他們說：『現在我放你們自由，讓你們自己謀生，不必再隸屬於我。耕田的牛 耕田牛亦放令隨意。』 時諸耕人聞是語已，歡喜踴躍不能自勝，各相謂言：『我等今者脫離眾苦，遇大慈悲真實善人。』 爾時太子復于樹下端坐思惟，念彼眾生老病死苦，深生厭離。時凈居天知菩薩心，即化作一老朽人，來詣菩薩所。其人衰邁，齒落髮白，僂脊拄杖，涕泗交流，身色憔悴，皮緩皺皴，喘息呻吟，行步戰掉。菩薩問曰：『汝是何人？』老人答曰：『我是老人。』菩薩問曰：『何謂老人？』老人答曰：『老者，衰也，朽也。筋力痿弱，氣血衰耗，諸根暗鈍，盛年退謝，壽命將終，是之謂老。』菩薩又問：『但汝一人有老，一切世間皆悉如是？』老人答曰：『普皆如是，無有免者。』菩薩又問：『老從何來？』老人答曰：『老從生來。』菩薩又問：『老有何過？』老人答曰：『老有多過。所謂盛色衰退，氣力虛耗，諸根闇塞，飲食減少，行止不如意，坐起須人扶，顏色變異，眾人所賤，行住不得安，臥起多吟歎，追憶昔時盛，悲嘆今衰朽，心懷瞋恚盛，身受眾苦逼。是為老過。』 時彼化人說是老相，欲令菩薩生厭離故。菩薩見已，倍復憂戚，深自思惟：『老之所逼，乃有如是眾多苦惱。我身未免，當何所依？』 時凈居天尋復化作一病人，來詣菩薩所。其人困篤，四大羸損，形容枯悴，臥于糞穢，無人瞻視，口中呻喚，氣力將盡。菩薩問曰：『汝是何人？』病人答曰：『我是病人。』菩薩問曰：『何謂病人？』病人答曰：『病者，惱也，害也。四大不調，百節痠疼，飲食不消，眠臥不安，或時便痢，或時嘔逆，身臥床枕，口不能言，手足戰掉，百節苦痛，膿血流溢，臭穢可惡，親屬厭棄，諸藥無效，死命將至，是之謂病。』菩薩又問：『但汝一人有病，一切世間皆悉如是？』病人答曰：『普皆如是，無有免者。』菩薩又問：『病從何來？』病人答曰：『病從業來。』菩薩又問：『病有何過？』病人答曰：『病有多過。所謂身體疼痛，心懷苦惱，飲食不下，臥立不安，口乾舌澀，涕唾交流，顏色變異，舉動艱難，親友厭薄，醫藥無效，命將終盡，受諸苦惱。是為病過。』 時彼化人說是病相，欲令菩薩生厭離故。菩薩見已，倍復憂戚，深自思惟：『病之所逼，乃有如是眾多苦惱。我身未免，當何所依？』
【English Translation】 English version: He (referring to King Suddhodana) was deeply unhappy and thought to himself, 'The fortune-tellers predicted at the time of the prince's birth: "The prince will not ascend the throne; he will surely renounce the world." Observing his current state, it seems the time for him to renounce the world is approaching. I must devise a plan to have the prince visit the farmlands, to see the people coming and going, working diligently, so that his heart will be filled with joy and he will forget about renouncing the world.' Having made up his mind, he went to the palace and told the prince, 'I have some fertile land that I want someone to cultivate; you can go and inspect it.' The prince, while in the palace, constantly thought about old age, sickness, and death, and his heart was filled with worry and fear. But when he thought of the renunciant monks, he felt joy and longing, and this thought never left him. Hearing his father's words, he dared not disobey, so he followed his father's instructions and ordered the charioteer to drive him there. Although his body went to the farmlands, his mind was always thinking about renouncing the world. Gradually, as they proceeded, they suddenly encountered five hundred treasure troves, all with their doors open. A voice came from within, saying, 'Excellent, Prince! These treasures are the wealth accumulated by your past relatives; you may take them all and use them as you wish.' The prince replied, 'These are the foolish resources of past relatives, endlessly accumulating without knowing how to abandon them. What use do I have for these things now? You should leave quickly.' At this time, another voice came from the treasure troves, saying, 'If you do not take us, we will now enter the sea.' The Bodhisattva said, 'As you wish.' Thereupon, all the treasure troves entered the sea. At that time, the Bodhisattva gradually proceeded forward and arrived at a plowing village. He saw the plowing people, covered in dust, sweating profusely, holding whips stained with blood. He also saw the oxen, their skin torn and festering, driven by hunger and thirst, emaciated and suffering, panting incessantly, being bitten by various gadflies and flies, sucking pus and blood, with many small insects eating their sores, and some oxen's feet were cut by the plow blades. The Bodhisattva traveled through the plowing fields and saw all these suffering things. The Bodhisattva, from countless kalpas, had deeply planted the seeds of compassion, and upon encountering such suffering scenes, he felt pity. He then called out to the plowing people and asked them, 'To whom do you belong?' The people replied, 'We all belong to the prince.' The Bodhisattva told them, 'Now I release you all to live as you please; you need not belong to me any longer. The plowing oxen The plowing oxen are also released to go as they please.' When the plowing people heard these words, they rejoiced and danced with joy, unable to contain themselves. They said to each other, 'We have now escaped from all suffering and have met a truly compassionate and virtuous person.' At that time, the prince sat under a tree, contemplating the suffering of old age, sickness, and death, and he felt a deep aversion. Then, the Pure Abode Heavens, knowing the Bodhisattva's mind, transformed into an old, decrepit man and came to the Bodhisattva's place. The man was frail and aged, his teeth had fallen out, his hair was white, his back was hunched, he leaned on a cane, tears and saliva flowed, his complexion was haggard, his skin was loose and wrinkled, he gasped and groaned, and his gait was unsteady. The Bodhisattva asked, 'Who are you?' The old man replied, 'I am an old man.' The Bodhisattva asked, 'What is an old man?' The old man replied, 'Old age is decay and deterioration. The muscles and strength are weakened, the qi and blood are depleted, the senses are dulled, the prime of life has faded, and life is coming to an end. This is called old age.' The Bodhisattva asked again, 'Is it only you who are old, or is the entire world like this?' The old man replied, 'It is all like this; no one is exempt.' The Bodhisattva asked again, 'Where does old age come from?' The old man replied, 'Old age comes from birth.' The Bodhisattva asked again, 'What are the faults of old age?' The old man replied, 'Old age has many faults. The so-called prime appearance fades, strength is depleted, the senses are blocked, appetite decreases, movement is not as desired, sitting and standing require assistance, complexion changes, one is despised by others, one cannot rest in peace while walking or standing, one sighs often when lying down or getting up, one recalls the past prime, one laments the present decay, one's heart is filled with anger, and one's body suffers from many afflictions. These are the faults of old age.' At that time, the transformed man described the characteristics of old age, intending to cause the Bodhisattva to develop aversion. Upon seeing this, the Bodhisattva was even more worried and deeply contemplated, 'The afflictions of old age are so numerous and painful. I cannot escape them; what shall I rely on?' Then, the Pure Abode Heavens transformed into a sick man and came to the Bodhisattva's place. The man was seriously ill, his four elements were weakened, his appearance was withered, he lay in filth, no one cared for him, he groaned in his mouth, and his strength was about to be exhausted. The Bodhisattva asked, 'Who are you?' The sick man replied, 'I am a sick man.' The Bodhisattva asked, 'What is a sick man?' The sick man replied, 'Sickness is affliction and harm. The four elements are imbalanced, all joints ache, appetite is lost, sleep is restless, sometimes there is diarrhea, sometimes there is vomiting, the body lies on the bed, the mouth cannot speak, the hands and feet tremble, all joints are painful, pus and blood flow out, it is foul and disgusting, relatives despise one, medicines are ineffective, and death is approaching. This is called sickness.' The Bodhisattva asked again, 'Is it only you who are sick, or is the entire world like this?' The sick man replied, 'It is all like this; no one is exempt.' The Bodhisattva asked again, 'Where does sickness come from?' The sick man replied, 'Sickness comes from karma.' The Bodhisattva asked again, 'What are the faults of sickness?' The sick man replied, 'Sickness has many faults. The so-called body is painful, the heart is afflicted, appetite is lost, lying down and standing up are uneasy, the mouth is dry and the tongue is parched, tears and saliva flow, the complexion changes, movement is difficult, relatives and friends despise one, medicines are ineffective, life is coming to an end, and one suffers many afflictions. These are the faults of sickness.' At that time, the transformed man described the characteristics of sickness, intending to cause the Bodhisattva to develop aversion. Upon seeing this, the Bodhisattva was even more worried and deeply contemplated, 'The afflictions of sickness are so numerous and painful. I cannot escape them; what shall I rely on?'
等亦便放舍，任逐水草養其軀命。』於時菩薩念此苦事，從車而下，于贍部樹間，入第一無漏相似三昧，左右侍從圍繞菩薩，各坐樹下瞻侍菩薩。
「時凈飯王自念：『食時將至，太子何為不還宮內？』即欲自往看其太子，便命車輅登之而行，至耕田所週迴諸處尋覓太子，于贍部樹下，見入三昧。於時日已西傾，一切林影皆隨日轉，唯太子所坐之樹猶蔭太子，其陰不移。時凈飯王見是事已，即自念言：『今我大子甚大威德。日已西傾，一切林影皆隨日轉，唯大子所坐之樹猶蔭大子，其陰不移。』歡喜踴躍生恭敬心，曲躬低頭前禮太子，請從定起共登寶車，漸次還宮。至尸林下見諸死人，或黃或淤臭穢狼藉，太子見已重加憂念，于寶車中結跏趺坐，專心思惟。漸至劫比羅城，時歷數者即占：『太子至七日內不出家者，必登轉輪王位。』占知是事，即以其頌奏凈飯王曰：
「『太子不出家， 盡於七日中； 于彼日出時， 必登金輪位。 七寶自在王， 太子當如此； 海內無勞役， 怨敵自平定。 太子若出家， 無畏坐林間； 證彼一切智， 度脫諸眾生。』
「爾時菩薩既至城內，有一釋迦種名不過，時有其一女名曰鹿王，于樓窗中遙見菩薩，讚歎頌曰：
「『
【現代漢語翻譯】 現代漢語譯本：『也同樣被放逐，任憑它們逐水草而生，以此養活它們的生命。』當時菩薩想到這些苦難的事情，便從車上下來，在贍部樹（Jambudvipa，一種樹）之間，進入第一無漏相似三昧（Samadhi，一種冥想狀態），左右侍從圍繞著菩薩，各自坐在樹下瞻仰侍奉菩薩。 當時凈飯王（Suddhodana，釋迦牟尼的父親）心想：『用餐的時間快到了，太子為什麼還不回宮內？』就想親自去看看太子，便命令準備車駕，乘車前往耕田的地方，四處尋找太子，在贍部樹下，看見太子進入三昧。當時太陽已經西斜，所有的樹林影子都隨著太陽轉動，只有太子所坐的樹仍然遮蔽著太子，樹蔭沒有移動。當時凈飯王看到這件事後，心中想道：『現在我的太子有很大的威德。太陽已經西斜，所有的樹林影子都隨著太陽轉動，只有太子所坐的樹仍然遮蔽著太子，樹蔭沒有移動。』歡喜踴躍，生起恭敬心，彎腰低頭向前禮拜太子，請太子從禪定中起來，一同登上寶車，慢慢地返回宮中。走到尸林（Sivavana，埋葬屍體的地方）下面，看見各種死人，有的發黃，有的腐爛，臭氣熏天，雜亂不堪，太子看見后更加憂愁，在寶車中結跏趺坐（Padmasana，一種坐姿），專心思考。漸漸地到達劫比羅城（Kapilavastu，釋迦牟尼的故鄉），當時歷數者占卜說：『太子如果在七天之內不出家，必定登上轉輪王（Chakravartin，理想的統治者）的王位。』占卜知道這件事後，就用以下的頌歌稟告凈飯王說： 『太子如果不離家，就在七天之中；在那太陽升起時，必定登上金輪王位。 七寶自在的君王，太子應當就是這樣；國內沒有勞役，怨敵自然平定。 太子如果出家，無畏地坐在林間；證得一切智慧，救度所有的眾生。』 當時菩薩已經到達城內，有一位釋迦（Sakya，釋迦族）種族的人名叫不過，當時他有一個女兒名叫鹿王，在樓上的窗戶中遠遠地看見菩薩，讚歎並用頌歌說道：
【English Translation】 English version: 'They are also released, allowed to live by following water and grass, nourishing their lives.' At that time, the Bodhisattva, thinking of these suffering matters, descended from the chariot and, among the Jambudvipa (a type of tree) trees, entered the first faultless, similar Samadhi (a meditative state). The attendants on the left and right surrounded the Bodhisattva, each sitting under a tree, gazing at and attending to the Bodhisattva. At that time, King Suddhodana (father of Siddhartha Gautama) thought to himself: 'The time for the meal is approaching, why has the prince not yet returned to the palace?' He then desired to go and see the prince himself, and ordered the chariot to be prepared. He rode to the plowing field, searching for the prince in all directions. Under a Jambudvipa tree, he saw the prince entering Samadhi. At that time, the sun had already declined to the west, and the shadows of all the trees followed the sun's movement, but the tree under which the prince sat still shaded the prince, its shadow not moving. When King Suddhodana saw this, he thought to himself: 'Now my prince has great power and virtue. The sun has already declined to the west, and the shadows of all the trees follow the sun's movement, but the tree under which the prince sits still shades the prince, its shadow not moving.' He rejoiced and was filled with respect, bowing his head and prostrating himself before the prince, requesting him to rise from his meditation and ascend the precious chariot together, gradually returning to the palace. Arriving below the Sivavana (place for burying corpses), he saw various dead people, some yellowed, some decayed, with a foul and chaotic stench. Upon seeing this, the prince became even more sorrowful, sitting in Padmasana (a sitting posture) in the precious chariot, contemplating intently. Gradually arriving at Kapilavastu (birthplace of Siddhartha Gautama), the numerologists then divined: 'If the prince does not leave home within seven days, he will surely ascend to the throne of a Chakravartin (ideal ruler).' Knowing this through divination, they then reported to King Suddhodana with the following verses: 'If the prince does not leave home, within seven days; At the time of sunrise, he will surely ascend the throne of the golden wheel. A king with the seven treasures at his command, the prince should be like this; Within the seas, there will be no labor, enemies will be pacified on their own. If the prince leaves home, fearlessly sitting in the forest; Attaining all wisdom, delivering all sentient beings.' At that time, the Bodhisattva had already arrived within the city. There was a Sakya (clan of Siddhartha Gautama) named Buguo, who had a daughter named Luwang. From the window of a tower, she saw the Bodhisattva from afar, praising him and saying in verse:
安樂乳母生， 安樂父能養； 彼女極安樂， 當與汝為妻。』
「菩薩聞此，其心寂入涅槃聲義，唯聞言曰：『汝最勝人當思惟寂靜涅槃。』菩薩聞此涅槃聲，愛念歡喜，聞妙聲故，即脫頸上珠瓔，擲于空中。以威力故，遂落鹿王女頸上。諸人見此皆大歡喜，白凈飯王具陳上事。王聞此語，即令二萬婇女迎鹿王女，將入太子宮內。彼時菩薩有三夫人：一名鹿王、二名喬比迦、三名耶輸陀羅。其耶輸陀羅最為上首，其三夫人各有二萬婇女，前後圍繞在於宮內。
「時凈飯王，聞歷數者頌，即喚甘露等兄弟四人集居一處，遞相議彼歷數之頌：『「若七日內不許出家，登輪王位」者，我等宜應於七日內守護太子，仍令兵眾於四城門勤加防衛。』作是議已，即于劫比羅城筑七重城塹，皆安鐵門，一一門上盡掛鳴鈴。若有開閉，其鈴聲聞四面週迴各四十里。菩薩所在樓閣之上，皆令伎女作諸音樂歌舞圍繞，大臣猛將領四種兵，嚴更警候營守城外。菩薩宮中諸門常閉，縱有使命須往來者，于城樓上別置梯道，令五百人擎之來去。其內宮門開閉之時，皆出異聲令凈飯王聞。若聞門聲，諸宮女等盡執仗刃，劫比羅城外百官吏人，亦復勤加遞相防守。時凈飯王自將四兵守城東門，其斛飯王自將四兵守城南門，其白
【現代漢語翻譯】 『安樂的乳母養育她，安樂的父親養育她； 這個女孩非常快樂，應當把她嫁給你做妻子。』
菩薩聽到這些話，內心寂靜得如同進入涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）的境界，只聽到他們說：『您是最殊勝的人，應當思惟寂靜的涅槃。』菩薩聽到『涅槃』這個詞，心中愛念歡喜，因為聽到這美妙的聲音，就解下頸上的珠寶瓔珞，拋向空中。因為他的威力，珠寶瓔珞就落在了鹿王女的頸上。眾人看到這一幕都非常歡喜，將這件事詳細地稟告了凈飯王（Śuddhodana，釋迦牟尼的父親）。凈飯王聽了這些話，就命令兩萬名婇女去迎接鹿王女，將她迎入太子的宮內。當時菩薩有三位夫人：第一位名叫鹿王（Mrigaja，意為鹿王女），第二位名叫喬比迦（Gopika），第三位名叫耶輸陀羅（Yaśodharā，意為持譽）。其中耶輸陀羅最為尊貴，這三位夫人各自有兩萬名婇女，前後圍繞在宮內。
當時，凈飯王聽到歷數者（astrologer）的頌詞，就召集甘露（Amrita）等四兄弟聚集在一起，輪流商議那歷數之頌：『如果七天之內不允許太子出家，他就會登上轉輪王（Chakravartin，擁有統治世界的理想君主）的王位』，我們應該在這七天之內守護太子，並且命令士兵在四個城門加強防衛。』商議完畢后，就在劫比羅城（Kapilavastu，釋迦牟尼的故鄉）外修築七重城墻和護城河，都安裝上鐵門，每一道門上都掛滿鳴鈴。如果有開門關門的聲音，聲音能傳到四面週迴各四十里。在菩薩所在的樓閣之上，都安排伎女演奏音樂、唱歌跳舞，大臣和猛將率領四種軍隊，嚴加警戒，輪流值守在城外。菩薩宮中的各個門經常關閉，即使有使者需要往來，也在城樓上另外設定梯道，讓五百人抬著梯道來回。內宮的門在開閉的時候，都會發出特別的聲音讓凈飯王聽到。如果聽到門的聲音，所有的宮女都拿著武器，劫比羅城外的百官吏人，也勤加輪流防守。當時，凈飯王親自率領四種軍隊守衛城東門，斛飯王（Dronodana，釋迦牟尼的叔父）親自率領四種軍隊守衛城南門，白
【English Translation】 'A nurse of ease brings her up, a father of ease rears her; This girl is extremely happy, she should be given to you as a wife.'
When the Bodhisattva heard this, his mind entered a state of stillness akin to Nirvana (Nirvana, Buddhist term referring to the state of liberation from the cycle of birth and death), only hearing the words: 'You, the most excellent one, should contemplate peaceful Nirvana.' Upon hearing the sound of 'Nirvana,' the Bodhisattva felt love and joy, and because of hearing this wonderful sound, he immediately took off the jeweled necklace from his neck and threw it into the air. By his power, it fell upon the neck of the daughter of the Deer King (Mrigaja, meaning Deer King's daughter). When the people saw this, they were all greatly delighted and reported the matter in detail to King Śuddhodana (Śuddhodana, father of Shakyamuni). Upon hearing these words, the King ordered twenty thousand palace women to welcome the daughter of the Deer King and bring her into the Prince's palace. At that time, the Bodhisattva had three wives: the first named Mrigaja, the second named Gopika, and the third named Yaśodharā (Yaśodharā, meaning fame-bearer). Yaśodharā was the most honored among them, and each of these three wives had twenty thousand palace women surrounding them in the palace.
At that time, King Śuddhodana, hearing the verses of the astrologers, summoned his four brothers, including Amrita, to gather together and discuss the verses of the astrologers in turn: 'If the Prince is not allowed to leave home within seven days, he will ascend to the throne of a Chakravartin (Chakravartin, an ideal monarch who possesses world rule),' we should guard the Prince within these seven days and order the soldiers to strengthen the defenses at the four city gates.' After making this decision, they built seven layers of walls and moats around the city of Kapilavastu (Kapilavastu, the hometown of Shakyamuni), all fitted with iron gates, and each gate was hung with ringing bells. If there was a sound of opening or closing, the sound could be heard for forty li in all directions. Above the pavilions where the Bodhisattva was staying, female entertainers were arranged to play music, sing, and dance, and ministers and brave generals led four kinds of troops, strictly guarding and patrolling outside the city. The gates of the Bodhisattva's palace were always closed, and even if messengers needed to come and go, a separate ladder was set up on the city tower, and five hundred people carried the ladder back and forth. When the inner palace gates were opened and closed, they would make a special sound for King Śuddhodana to hear. If the sound of the gates was heard, all the palace women would hold weapons, and the officials and people outside the city of Kapilavastu would also diligently take turns guarding. At that time, King Śuddhodana personally led four kinds of troops to guard the east gate of the city, King Dronodana (Dronodana, uncle of Shakyamuni) personally led four kinds of troops to guard the south gate of the city, and Bai
凈王復將四兵守城西門，甘露飯王亦將四兵守城北門。大名釋迦領諸猛士巡行城內，至城東門問守門人曰：『誰守此門？』凈飯王報曰：『是我知更。』大名將曰：『嚴更者好，睡眠者惡。』即說頌曰：
「『睡者如死人， 此人屬魔王； 智者常覺悟， 是故勤防守。』
「大名釋迦說此頌已即至南門，問守門者曰：『何人守此？』斛飯王報曰：『是我知更。』大名將曰：『勤加者好，睡眠者惡。』即說頌曰：
「『睡者如死人， 此人屬魔王； 智者常覺悟， 是故勤防守。』
「大名釋迦說此頌已復至西門，問守門者曰：『是何人守？』白飯王報曰：『是我知更。』大名將曰：『勤加者善，睡眠者惡。』復說頌曰：
「『睡者如死人， 此人屬魔王； 智者常覺悟， 是故勤防守。』
「說此頌已復至北門，問守門者曰：『是何人守？』甘露飯王報曰：『是我知更。』大名將曰：『策勤者善，睡眠者不善。』即說頌曰：
「『睡者如死人， 此人屬魔王； 智者常覺悟， 是故勤防守。』
「說此頌已還至中營，問守營人曰：『何人知更？』營人報曰：『是某知更。』『策勤者善，睡眠者不善。』即說頌曰：
「『策勤莫違法， 實語
【現代漢語翻譯】 現代漢語譯本 凈王（Śuddhodana-rāja）又率領四種軍隊守衛城西門，甘露飯王（Amṛtodana-rāja）也率領四種軍隊守衛城北門。大名釋迦（Mahānāma Śākya）帶領眾多勇士在城內巡邏，到達城東門，問守門人說：『是誰守衛此門？』凈飯王（Śuddhodana-rāja）回答說：『是我在值更。』大名將說：『嚴謹值更的人好，貪睡的人不好。』隨即說了這首偈頌： 『睡眠的人如同死人，這個人屬於魔王；有智慧的人常常覺悟，因此要勤奮防守。』 大名釋迦（Mahānāma Śākya）說了這首偈頌后，就到了南門，問守門的人說：『是誰守衛這裡？』斛飯王（Droṇodana-rāja）回答說：『是我在值更。』大名將說：『勤奮努力的人好，貪睡的人不好。』隨即說了這首偈頌： 『睡眠的人如同死人，這個人屬於魔王；有智慧的人常常覺悟，因此要勤奮防守。』 大名釋迦（Mahānāma Śākya）說了這首偈頌后，又到了西門，問守門的人說：『是誰守衛這裡？』白飯王（Śuklodana-rāja）回答說：『是我在值更。』大名將說：『勤奮努力的人好，貪睡的人不好。』又說了這首偈頌： 『睡眠的人如同死人，這個人屬於魔王；有智慧的人常常覺悟，因此要勤奮防守。』 說了這首偈頌后，又到了北門，問守門的人說：『是誰守衛這裡？』甘露飯王（Amṛtodana-rāja）回答說：『是我在值更。』大名將說：『督促勤奮的人好，貪睡的人不好。』隨即說了這首偈頌： 『睡眠的人如同死人，這個人屬於魔王；有智慧的人常常覺悟，因此要勤奮防守。』 說了這首偈頌后，回到中營，問守營的人說：『是誰在值更？』守營的人回答說：『是某某在值更。』『督促勤奮的人好，貪睡的人不好。』隨即說了這首偈頌： 『督促勤奮不要違反法度，說實話』
【English Translation】 English version King Śuddhodana (Śuddhodana-rāja) again led the four divisions of his army to guard the west gate of the city, and King Amṛtodana (Amṛtodana-rāja) also led the four divisions of his army to guard the north gate of the city. Mahānāma Śākya, leading many brave warriors, patrolled within the city, and upon reaching the east gate, asked the gatekeeper, 'Who is guarding this gate?' King Śuddhodana (Śuddhodana-rāja) replied, 'It is I who am on watch.' The great general said, 'Those who are diligent in their watch are good, those who sleep are bad.' Then he spoke this verse: 'The sleeper is like a dead person; this person belongs to the demon king. The wise are always awake; therefore, be diligent in guarding.' After Mahānāma Śākya spoke this verse, he went to the south gate and asked the gatekeeper, 'Who is guarding here?' Droṇodana-rāja replied, 'It is I who am on watch.' The great general said, 'Those who are diligent and exert themselves are good, those who sleep are bad.' Then he spoke this verse: 'The sleeper is like a dead person; this person belongs to the demon king. The wise are always awake; therefore, be diligent in guarding.' After Mahānāma Śākya spoke this verse, he went to the west gate and asked the gatekeeper, 'Who is guarding here?' Śuklodana-rāja replied, 'It is I who am on watch.' The great general said, 'Those who are diligent and exert themselves are good, those who sleep are bad.' Then he spoke this verse: 'The sleeper is like a dead person; this person belongs to the demon king. The wise are always awake; therefore, be diligent in guarding.' After speaking this verse, he went to the north gate and asked the gatekeeper, 'Who is guarding here?' Amṛtodana-rāja replied, 'It is I who am on watch.' The great general said, 'Those who urge diligence are good, those who sleep are not good.' Then he spoke this verse: 'The sleeper is like a dead person; this person belongs to the demon king. The wise are always awake; therefore, be diligent in guarding.' After speaking this verse, he returned to the central camp and asked the camp guard, 'Who is on watch?' The camp guard replied, 'So-and-so is on watch.' 'Those who urge diligence are good, those who sleep are not good.' Then he spoke this verse: 'Urge diligence, do not violate the law, speak truthfully.'
莫妄語； 妄語入黑暗， 是故勤防守。』
「大名釋迦如此巡已即至天曉，于凈飯王所白其王曰：『七日之中一夜已過，唯餘六日。』王便報曰：『既餘六日，勤加守護。六日若過，我之太子登金輪王。我等諸人咸皆隨從，飛騰虛空觀四天下。』如此警候乃至六日，唯餘一夜。天帝釋有常法，觀念之時窮於地獄，即說頌曰：
「『釋迦牟尼國王子， 修六度行皆圓具； 愛樂出俗處山林， 以求無上真如道。』
根本說一切有部毗奈耶破僧事卷第三 大正藏第 24 冊 No. 1450 根本說一切有部毗奈耶破僧事
根本說一切有部毗奈耶破僧事卷第四
大唐三藏法師義凈奉 制譯
「爾時菩薩，在於宮內嬉戲之處，私自念言：『我今有三夫人及六萬婇女，若不與其為俗樂者，恐諸外人云：「我不是丈夫。」我今當與耶輸陀羅共為娛樂。』其耶輸陀羅因即有娠，既懷娠已生思念曰：『我于明旦報菩薩知。』爾時菩薩，于其夜中約緣生理，而說頌曰：
「『所共婦人同居宿， 此是末後同宿時； 我今從此更不然， 永離女人同眠宿。』
「當此之夜，婇女倡伎悉皆疲倦、昏悶眠睡，或頭髮披亂、或口流涕唾、或復讇語、或半身露。菩薩見
【現代漢語翻譯】 現代漢語譯本： 『不要說謊； 說謊會墮入黑暗，因此要勤加防守。』 『大名釋迦（Śākya，人名）如此巡視後天亮了，對凈飯王（Śuddhodana，釋迦牟尼的父親）說：「七天之中已經過了一夜，只剩下六天了。」國王便回答說：「既然只剩下六天，就要勤加守護。六天過後，我的太子將登上金輪王位。我們這些人都會跟隨他，飛騰在虛空中觀看四大天下。」如此警惕守候直到第六天，只剩下一夜。天帝釋（Śakra，佛教護法神）有常法，在觀察的時候窮盡地獄，於是說了這首偈頌： 『釋迦牟尼（Śākyamuni，佛教創始人）國的王子，修習六度（pāramitā，菩薩修行的六種方法：佈施、持戒、忍辱、精進、禪定、智慧）行都圓滿具足； 喜愛出家遠離世俗，居住在山林中，以求證無上真如之道。』 根本說一切有部毗奈耶破僧事卷第三 大正藏第 24 冊 No. 1450 根本說一切有部毗奈耶破僧事 根本說一切有部毗奈耶破僧事卷第四 大唐三藏法師義凈奉 旨譯 『當時菩薩（Bodhisattva，指釋迦牟尼成佛前）在宮內嬉戲的地方，私自想道：「我現在有三位夫人和六萬名婇女，如果不和她們享受世俗的快樂，恐怕外面的人會說：『我不是大丈夫。』我現在應當和耶輸陀羅（Yaśodharā，釋迦牟尼的妻子）一同娛樂。」耶輸陀羅因此就懷了身孕，懷孕後心想：「我明天早上告訴菩薩。」當時菩薩在那天夜裡，爲了斷絕緣分和生理上的聯繫，說了這首偈頌： 『和婦人同牀共枕，這是最後一次同牀共枕； 我從今以後不再這樣，永遠離開和女人同眠共宿。』 『在這一夜，婇女和歌伎都疲憊不堪、昏沉睡去，有的頭髮披散凌亂，有的口水鼻涕直流，有的胡言亂語，有的半身裸露。菩薩看見了』
【English Translation】 English version: 'Do not lie; Lying leads to darkness, therefore be diligent in guarding against it.' 'The greatly named Śākya, having patrolled in this manner, reached dawn and said to King Śuddhodana: 'Of the seven days, one night has passed, only six days remain.' The king then replied: 'Since only six days remain, diligently guard. If six days pass, my prince will ascend to the throne of the Cakravartin (universal monarch). All of us will follow him, flying through the sky to view the four great continents.' Thus, they watched and waited until the sixth day, with only one night remaining. The Deva Indra (Śakra) has a constant practice of observing the lower realms, and then spoke this verse: 'The prince of the Śākyamuni kingdom, cultivates the six pāramitās (perfections) completely; Loves to renounce the world and dwell in the mountains and forests, in order to seek the unsurpassed true Dharma.' Mūlasarvāstivāda-vinaya-sanghabhedavastu, Volume 3 Taisho Tripitaka Volume 24, No. 1450, Mūlasarvāstivāda-vinaya-sanghabhedavastu Mūlasarvāstivāda-vinaya-sanghabhedavastu, Volume 4 Translated under Imperial Order by the Tang Dynasty Tripitaka Master Yijing 'At that time, the Bodhisattva (referring to Śākyamuni before enlightenment), in a place of amusement within the palace, thought to himself: 'I now have three wives and sixty thousand concubines. If I do not share worldly pleasures with them, I fear outsiders will say: "I am not a real man." I should now enjoy myself with Yaśodharā.' As a result, Yaśodharā became pregnant, and after becoming pregnant, she thought: 'I will inform the Bodhisattva tomorrow morning.' At that time, the Bodhisattva, on that night, in order to sever the causes and conditions of physical existence, spoke this verse: 'Sharing a bed with a woman, this is the last time we will share a bed; From now on, I will not do this again, forever departing from sleeping with women.' 'On this night, the concubines and entertainers were all exhausted, drowsy, and asleep, some with their hair disheveled, some with saliva and mucus flowing from their mouths, some babbling nonsense, and some half-naked. The Bodhisattva saw'
此，雖在深宮猶如冢間見諸死人，即自思惟，而說頌曰：
「『如風吹倒池蓮花， 手腳撩亂縱橫臥； 頭髮蓬亂身形露， 所有愛心皆舍離。 我今見此諸女眠， 猶如死人身形變； 何故我不早覺知， 在此無智有情境？ 欲同彼泥箭毒火， 如夢及飲堿水等； 當如龍王舍難捨， 諸苦怨仇因此生。』
「菩薩說此頌已便即眠睡。爾時大世主夫人，于其夜中見四種夢：一者見月被蝕、二者見東方日出便即卻沒、三者見多有人頂禮夫人、四者見其自身或笑或哭。爾時耶輸陀羅復於此夜見八種夢：一者見其母家種族皆悉破散、二者見與菩薩同坐之床皆自摧毀、三者見其兩臂忽然皆折、四者見其牙齒皆悉墮落、五者見其髮鬢悉皆墮落、六者見吉祥神出其宅外、七者見月被蝕、八者見日初出東方便即卻沒。菩薩于夜中見五種夢：一者見其身臥大地，頭枕須彌山，左手入東海，右手入西海，雙足入南海；二者見其心上生吉祥草高出空際；三者見諸白鳥頭皆黑色，頂禮菩薩所欲騰空，不過菩薩膝下；四者見於四方雜色諸鳥，至菩薩前皆同一色；五者見雜穢山菩薩在上經行來去。見是夢已，即從臥起歡喜思念：『我今此相，不久之間當得阿耨多羅三藐三菩提無上之智。』爾時耶輸陀
【現代漢語翻譯】 現代漢語譯本： 因此，即使身處深深的宮殿中，也如同在墳墓間看到死人一樣，於是這樣思索，並且說了這首偈頌： 『如同風吹倒池塘中的蓮花，手腳散亂地橫臥著；頭髮蓬亂，身體暴露，所有的愛戀都已捨棄。 我如今看到這些女子沉睡，就像死人一樣身形改變；為什麼我不早點覺悟，身處這無知的有情境地？ 慾望如同塗了泥的箭、毒藥和火焰，如同夢境和飲用堿水一樣；應當像龍王一樣捨棄難以捨棄之物，諸多的痛苦和怨仇因此而生。』 菩薩說完這首偈頌后便入睡了。當時大世主夫人，在夜裡做了四種夢：一是夢見月亮被吞食，二是夢見東方日出后立刻消失，三是夢見許多人頂禮夫人，四是夢見自己時而笑時而哭。當時耶輸陀羅（Yashodhara，菩薩的妻子）也在夜裡做了八種夢：一是夢見她的母家種族全部破散，二是夢見她與菩薩同坐的床全部摧毀，三是夢見她的兩臂忽然都折斷了，四是夢見她的牙齒全部掉落，五是夢見她的髮髻全部掉落，六是夢見吉祥神離開她的住宅，七是夢見月亮被吞食，八是夢見太陽剛從東方升起就立刻消失。菩薩在夜裡做了五種夢：一是夢見他的身體臥在大地上，頭枕著須彌山（Mount Sumeru，佛教宇宙觀中的聖山），左手伸入東海，右手伸入西海，雙腳伸入南海；二是夢見他的心上生長出吉祥草，高聳入雲；三是夢見各種白色的鳥，頭都是黑色的，想要頂禮菩薩並騰空飛起，卻無法超過菩薩的膝蓋；四是夢見四面八方各種顏色的鳥，來到菩薩面前都變成同一種顏色；五是夢見雜亂污穢的山，菩薩在山上經行來回。看到這些夢后，就從睡夢中醒來，歡喜地思念：『我如今有這樣的徵兆，不久之後將證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）無上的智慧。』當時耶輸陀羅
【English Translation】 English version: Therefore, even though being in the deep palace, it was like seeing dead people in a tomb. He then contemplated and spoke this verse: 『Like a lotus flower in a pond blown down by the wind, hands and feet scattered and lying in disarray; hair disheveled, body exposed, all love abandoned. I now see these women sleeping, like corpses whose forms have changed; why did I not awaken sooner, being in this realm of ignorant beings? Desires are like mud-smeared arrows, poison, and fire, like dreams and drinking alkaline water; one should abandon the difficult-to-abandon like the Dragon King, from which many sufferings and enemies arise.』 After the Bodhisattva spoke this verse, he fell asleep. At that time, the Great Lord's wife had four dreams during the night: first, she saw the moon being eclipsed; second, she saw the sun rising in the east and then immediately disappearing; third, she saw many people prostrating before her; and fourth, she saw herself sometimes laughing and sometimes crying. At that time, Yashodhara (the Bodhisattva's wife) also had eight dreams during the night: first, she saw her mother's family clan completely scattered; second, she saw the bed she shared with the Bodhisattva completely destroyed; third, she saw both of her arms suddenly broken; fourth, she saw all of her teeth falling out; fifth, she saw all of her hair falling out; sixth, she saw the auspicious deity leaving her house; seventh, she saw the moon being eclipsed; and eighth, she saw the sun rising in the east and then immediately disappearing. The Bodhisattva had five dreams during the night: first, he saw his body lying on the earth, his head resting on Mount Sumeru (the sacred mountain in Buddhist cosmology), his left hand reaching into the Eastern Sea, his right hand reaching into the Western Sea, and his feet reaching into the Southern Sea; second, he saw auspicious grass growing from his heart, towering into the sky; third, he saw various white birds with black heads, wanting to prostrate before the Bodhisattva and soar into the sky, but unable to rise above the Bodhisattva's knees; fourth, he saw birds of various colors from all directions, all becoming the same color when they came before the Bodhisattva; fifth, he saw a mountain of filth and impurity, with the Bodhisattva walking back and forth on it. After seeing these dreams, he awoke from his sleep and joyfully thought: 『I now have these signs, and soon I will attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment), the supreme wisdom.』 At that time, Yashodhara
羅即從睡覺，便為菩薩說其八夢。菩薩爾時恐耶輸陀羅情生憂惱，方便為解此夢，令得歡悅：『見汝母家種族皆悉破壞者，今皆見在何為破壞？見汝與我同坐之床皆自摧毀者，床今見好云何摧毀？見汝兩臂忽然皆折者，今皆無損。見汝牙齒悉皆墮落者，今亦見好。見汝鬢髮亦自墮落者，今見如故。見吉祥神出汝宅者，婦人吉神所謂夫婿，我今見在。見月被蝕者，汝可觀之，今見圓滿。汝見日出東方復遂沒者，今見夜半日猶未出，何為遂沒？』時耶輸陀羅聞是解已，默然而住。菩薩爾時思惟是夢：『如耶輸陀羅所見之相，我於今夜即合出家。』又作思念：『我應方便令耶輸陀羅略知覺我。』作是念已告耶輸陀羅曰：『我願出家。』耶輸陀羅曰：『大天！汝欲往者可將我去。』菩薩思念：『得涅槃時即將汝去。』報耶輸陀羅曰：『我有去處便將汝去。』爾時耶輸陀羅聞是語已，歡喜而寢。
「爾時菩薩發心欲出，大梵天王及帝釋等知菩薩念，應時而至，合掌恭敬而說頌曰：
「『心如未調馬， 亦如躁獼猴； 能捨五欲樂， 速證涅槃明。 大慈者起起， 舍此大地尊； 當得一切智， 度脫諸眾生。』
「菩薩報曰：『天帝釋！汝不見耶？』即說頌曰：
「『如師子王在鐵檻，
【現代漢語翻譯】 現代漢語譯本：羅睺羅（Rāhula）剛睡下，菩薩（Bodhisattva）便為他講述了八個夢。菩薩當時恐怕耶輸陀羅（Yaśodharā）心生憂慮，便方便地為她解釋這些夢，讓她感到歡悅：『你說看見你母親家的種族都被破壞了，現在他們都好好的，哪裡被破壞了？你說看見你和我同坐的床都自己摧毀了，床現在也好好的，怎麼會摧毀？你說看見你的兩臂忽然都折斷了，現在都完好無損。你說看見你的牙齒全都掉落了，現在也很好。你說看見你的鬢髮也自己掉落了，現在也和原來一樣。你說吉祥神離開了你的家，婦人的吉祥神指的就是夫婿，我現在就在這裡。你說看見月亮被吞食了，你可以看看，現在是圓滿的。你說看見太陽從東方升起又落下，現在是半夜，太陽還沒出來，怎麼會落下呢？』當時耶輸陀羅聽了這些解釋，沉默不語。菩薩當時心想這些夢：『正如耶輸陀羅所見的這些景象，我今晚就應該出家。』又想：『我應該想個辦法讓耶輸陀羅稍微知道我的想法。』這樣想著，就告訴耶輸陀羅說：『我想要出家。』耶輸陀羅說：『大天！你要去的話可以帶我一起去。』菩薩心想：『得到涅槃（Nirvana）的時候就帶你一起去。』回答耶輸陀羅說：『我要去的地方會帶你一起去。』當時耶輸陀羅聽了這話，歡喜地睡著了。 「當時菩薩發心想要出家，大梵天王（Mahābrahmā）和帝釋（Indra）等知道菩薩的想法，立刻來到菩薩面前，合掌恭敬地說了偈頌： 『心就像未經調伏的馬，也像躁動不安的猴子；能夠捨棄五欲之樂，迅速證得涅槃之光明。大慈悲者請起身，捨棄這大地之尊位；當證得一切智慧，救度所有眾生。』 菩薩回答說：『天帝釋！你沒看見嗎？』於是說了偈頌： 『就像獅子王被關在鐵籠里，』
【English Translation】 English version: As soon as Rāhula (Rāhula) fell asleep, the Bodhisattva (Bodhisattva) told him about the eight dreams. The Bodhisattva, fearing that Yaśodharā (Yaśodharā) would become worried, skillfully interpreted the dreams to bring her joy: 『You said you saw your mother's family clan being destroyed, but they are all fine now, where is the destruction? You said you saw the bed that you and I share being destroyed on its own, but the bed is fine now, how could it be destroyed? You said you saw both of your arms suddenly breaking, but they are both unharmed now. You said you saw all of your teeth falling out, but they are fine now. You said you saw your hair falling out on its own, but it is the same as before. You said the auspicious deity left your house, but the auspicious deity of a woman is her husband, and I am here. You said you saw the moon being eclipsed, but you can see it is full now. You said you saw the sun rising in the east and then setting, but it is midnight now, the sun hasn't even risen, how could it set?』 At that time, Yaśodharā, upon hearing these explanations, remained silent. The Bodhisattva then thought about these dreams: 『Just as Yaśodharā saw these omens, I should renounce the world tonight.』 He also thought: 『I should find a way to let Yaśodharā know my intentions slightly.』 Thinking this, he told Yaśodharā, 『I wish to renounce the world.』 Yaśodharā said, 『Great One! If you wish to go, you can take me with you.』 The Bodhisattva thought: 『When I attain Nirvana (Nirvana), I will take you with me.』 He replied to Yaśodharā, 『I will take you with me to the place I am going.』 At that time, Yaśodharā, upon hearing these words, joyfully fell asleep. 「At that time, when the Bodhisattva resolved to renounce the world, Mahābrahmā (Mahābrahmā) and Indra (Indra) and others, knowing the Bodhisattva's thoughts, immediately came to the Bodhisattva, and with palms joined respectfully, spoke the following verse: 『The mind is like an untamed horse, and also like a restless monkey; able to abandon the pleasures of the five desires, quickly attain the light of Nirvana. Rise up, O great compassionate one, abandon this尊position of the earth; you shall attain all wisdom, and deliver all sentient beings.』 The Bodhisattva replied, 『Heavenly Indra! Do you not see?』 Then he spoke the following verse: 『Like a lion king confined in an iron cage,』
猛將弓刀守其傍； 像馬人眾甚繁鬧， 圍繞此城若為出。 父王猶如猛師子， 四兵鐵甲皆全具； 城塹樓閣及廊屋， 種種兵仗皆充滿。 見彼宮門及合門， 乃至城門亦如是； 安諸鳴鈴普周遍， 關拒甚難不可越。 種種螺鼓圍繞我， 喧聒鳴聲未曾息； 宮外多諸象馬兵， 勤加防衛不令出。』
「爾時釋提桓因即說頌曰：
「『昔有誓願今應思， 然燈如來先授記； 眾生多拘苦惱中， 應速舍家求正道。 我今亦能作如是， 及彼梵王諸天等； 當令汝得無障礙， 詣樹林中修正覺。』
「菩薩聞是頌已，其心歡喜答諸天曰：『善時！』天帝釋即以昏蓋覆諸兵眾及凈飯王倡伎婇女，所有一切防衛守護劫比羅城者，皆令睡眠，心無覺悟。命夜叉大將散支迦持取踏梯，便令菩薩從梯而下至車匿所。見車匿方睡，菩薩以手推覺，良久方悟。菩薩爾時即說頌曰：
「『起起汝車匿， 速被幹陟來； 過去勝者林， 我往彼寂默。』
「爾時車匿若睡、若覺，以頌報曰：
「『今非遊觀時， 汝先無怨敵； 既無怨賊來， 云何夜索馬？』
「菩薩以頌告曰：
「『車匿汝昔來， 不違
【現代漢語翻譯】 現代漢語譯本 『手持弓箭的勇猛將士守衛在我身旁； 大象、駿馬和眾多士兵非常喧鬧，將都城重重包圍，我如何才能逃脫？ 父王猶如一頭雄獅，四種軍隊身披鐵甲，裝備齊全； 城墻、護城河、樓閣和廊屋，各種兵器都堆滿了。 看那宮門和合門，乃至都城的城門也是如此； 都安裝了鳴鈴，遍佈四周，關卡重重，難以逾越。 各種螺號和鼓聲圍繞著我，喧囂吵鬧的聲音從未停息； 宮外有很多象兵和騎兵，嚴加防衛，不讓我出去。』
「這時，釋提桓因（Śakro devānām indraḥ，帝釋天）便說了以下偈頌：
『過去曾立下誓願，現在應當憶起，燃燈如來（Dīpaṃkara）曾為我授記； 眾多眾生被拘禁在痛苦煩惱之中，我應當迅速捨棄家庭，尋求正道。 我現在也能做到這樣，以及梵天（Brahmā）和諸天等； 應當讓你毫無障礙，前往樹林中修正覺。』
「菩薩（Bodhisattva）聽了這偈頌后，內心歡喜，回答諸天說：『太好了！』天帝釋（Śakra）立即用昏暗的雲霧遮蔽了所有兵眾以及凈飯王（Śuddhodana）的倡伎婇女，所有防衛守護劫比羅城（Kapilavastu）的人，都讓他們進入睡眠，心中毫無察覺。命令夜叉（Yakṣa）大將散支迦（Sañjaya）拿著梯子，讓菩薩從梯子上下來到車匿（Chandaka）所在的地方。看見車匿正在睡覺，菩薩用手推醒了他，過了很久才醒悟。菩薩當時就說了以下偈頌：
『起來，起來，你車匿，快點把犍陟（Kaṇṭhaka）牽來； 過去勝利者所去的樹林，我要去那裡尋求寂靜。』
「這時，車匿半睡半醒，用偈頌回答說：
『現在不是遊玩觀賞的時候，你向來沒有怨敵； 既然沒有怨賊來犯，為何要在夜裡索要馬匹？』
「菩薩用偈頌告訴他說：
『車匿你向來不違揹我的意願，』
【English Translation】 English version 『Valiant generals with bows and swords guard my side; Elephants, horses, and crowds of people are very noisy, surrounding this city, how can I escape? My royal father is like a fierce lion, with four types of troops fully equipped in iron armor; The city walls, moats, pavilions, and corridors are filled with various weapons. Looking at the palace gates and the compound gates, and even the city gates; All are equipped with ringing bells, spread all around, the barriers are difficult to overcome. Various conch shells and drums surround me, the noisy sounds never cease; Outside the palace, there are many elephant soldiers and cavalry, diligently guarding to prevent me from leaving.』
「At that time, Śakro devānām indraḥ (釋提桓因, the lord of devas) then spoke the following verse:
『The vows of the past should now be remembered, Dīpaṃkara (燃燈如來) Buddha predicted my future; Many beings are confined in suffering and affliction, I should quickly abandon my home and seek the right path. I can also do this now, as well as Brahmā (梵天) and the other devas; I shall allow you to be without obstacles, to go to the forest to cultivate perfect enlightenment.』
「Having heard this verse, the Bodhisattva (菩薩) was delighted and replied to the devas: 『Excellent!』 Śakra (天帝釋) immediately covered all the troops and Śuddhodana's (凈飯王) musicians and consorts with a dim cloud, causing all those guarding Kapilavastu (劫比羅城) to fall asleep, unaware. He ordered the Yakṣa (夜叉) general Sañjaya (散支迦) to bring a ladder, so that the Bodhisattva could descend from the ladder to where Chandaka (車匿) was. Seeing Chandaka sleeping, the Bodhisattva woke him with his hand, and after a long time, he awoke. The Bodhisattva then spoke the following verse:
『Arise, arise, Chandaka, quickly bring Kaṇṭhaka (犍陟); To the forest where past victors went, I go there to seek silence.』
「At that time, Chandaka, half-asleep and half-awake, replied with a verse:
『Now is not the time for sightseeing, you have never had enemies before; Since there are no enemies coming, why do you ask for a horse at night?』
「The Bodhisattva told him in a verse:
『Chandaka, you have never disobeyed my wishes before,』
我言教； 勿于末後時， 方欲違我命。』
「車匿報曰：『今夜半時，我懷恐怖不能取馬。』菩薩爾時聞是語已，便自思念：『我若與此車匿言酬未已，恐傍人聞廢我前去，不如自被馬王干陟。』即趨馬坊至干陟所。時彼干陟見菩薩來，即懷嗔怒如大猛火，跳踉來去未便受捉。菩薩手中先有百寶輪相，一切怖畏眾生見菩薩者，菩薩即以百寶手撫慰安隱。菩薩爾時便以輪手撫其馬頭，即說頌曰：
「『我今末後時乘汝， 速當至彼不久留； 我當不久證菩提， 當以法雨潤眾生。』
「複次一切眾生有常法，有人教者即能習學。干陟馬王聞此頌已，即便安住，菩薩歡喜便被牽出。梵王帝釋令四天子共扶干陟擁衛菩薩。四天子者：一名彼岸、二名近岸、三名香葉、四名勝香葉，皆有威力，詣菩薩所侍立左右。菩薩問曰：『誰能將我騰空而出？』四天子曰：『我等皆能。』菩薩又曰：『汝等有何神力？』彼岸報曰：『太子當知！盡大地土我猶擎得，亦復將行。』近岸復曰：『四大海水及諸江河，我今亦能荷負將行。』香葉又曰：『一切山石我能擔負將行。』勝香葉又曰：『一切林樹及諸叢草，能負將行。』菩薩聞已以腳案地，令四天子盡力擎之。時四天子，即皆盡力共相動挽，乃至疲乏猶動
【現代漢語翻譯】 現代漢語譯本： 我說教誨： 『不要在最後時刻，才想要違揹我的命令。』 車匿（Channa，菩薩的侍從）回報說：『今夜半時，我懷著恐怖無法駕馭馬。』菩薩當時聽到這話后，便自己思量：『我如果和這個車匿爭辯不休，恐怕旁邊的人聽見會耽誤我前行，不如自己來給馬王干陟（Kanthaka，菩薩的坐騎）備鞍。』隨即前往馬廄來到干陟所在之處。當時那干陟見到菩薩前來，立即懷著嗔怒，像巨大的猛火一樣，跳躍來去不肯就範。菩薩手中原本就有百寶輪相，一切恐懼畏懼的眾生見到菩薩，菩薩就用百寶手撫慰他們，使他們安定平靜。菩薩當時便用輪手撫摸它的馬頭，隨即說了這首偈頌： 『我現在最後一次騎你，希望你迅速到達目的地不要停留；我將很快證得菩提（Bodhi，覺悟），將用佛法甘露滋潤眾生。』 再次說明一切眾生都有常有的規律，有人教導就能學習。干陟馬王聽到這首偈頌后，便安靜下來，菩薩很高興，便給它備好鞍轡牽了出來。梵王（Brahma，天神）帝釋（Indra，天神）命令四大天王共同扶著干陟，擁護衛護菩薩。四大天王是：一名彼岸（Pihana，天王名）、二名近岸（Upapihana，天王名）、三名香葉（Gandhapatra，天王名）、四名勝香葉（Uttaragandhapatra，天王名），他們都具有威力，來到菩薩處侍立在左右。菩薩問道：『誰能將我騰空帶出去？』四大天王說：『我們都能。』菩薩又問：『你們有什麼樣的神力？』彼岸回答說：『太子您應當知道！整個大地的泥土我都能舉起來，並且帶著行走。』近岸又說：『四大海水以及各種江河，我現在也能揹負著行走。』香葉又說：『一切山石我都能擔負著行走。』勝香葉又說：『一切林木以及各種草叢，我都能揹負著行走。』菩薩聽後用腳按住地面，讓四大天王盡力舉起。當時四大天王，就都盡力互相拉動，甚至疲憊不堪仍然無法撼動。
【English Translation】 English version: I teach; 'Do not, at the very last moment, then desire to disobey my command.' Channa (Channa, the Bodhisattva's attendant) reported, 'Tonight, at midnight, I am filled with terror and cannot manage the horse.' The Bodhisattva, upon hearing these words, contemplated, 'If I were to argue endlessly with this Channa, I fear that those nearby would hear and delay my departure. It is better to saddle Kanthaka (Kanthaka, the Bodhisattva's steed), the horse-king, myself.' Immediately, he went to the stable where Kanthaka was. At that time, Kanthaka, seeing the Bodhisattva approach, was filled with anger, like a great raging fire, leaping about and refusing to be caught. The Bodhisattva inherently possessed the mark of a hundred-jeweled wheel in his hand. All beings who were fearful and afraid, upon seeing the Bodhisattva, were comforted and pacified by the Bodhisattva's hundred-jeweled hand. The Bodhisattva then stroked the horse's head with his wheel-marked hand, and spoke this verse: 'Now, for the last time, I ride you; may you swiftly reach the destination without delay; I shall soon attain Bodhi (Bodhi, enlightenment), and shall nourish all beings with the rain of Dharma.' Furthermore, all beings have constant laws; if taught, they can learn. Kanthaka, the horse-king, upon hearing this verse, became calm. The Bodhisattva was pleased and saddled him, leading him out. Brahma (Brahma, a deity) and Indra (Indra, a deity) commanded the Four Heavenly Kings to jointly support Kanthaka and protect the Bodhisattva. The Four Heavenly Kings were: first, Pihana (Pihana, name of a Heavenly King), second, Upapihana (Upapihana, name of a Heavenly King), third, Gandhapatra (Gandhapatra, name of a Heavenly King), and fourth, Uttaragandhapatra (Uttaragandhapatra, name of a Heavenly King), all of whom possessed great power. They came to the Bodhisattva and stood to his left and right. The Bodhisattva asked, 'Who can carry me out into the sky?' The Four Heavenly Kings said, 'We all can.' The Bodhisattva then asked, 'What kind of divine power do you possess?' Pihana replied, 'Prince, you should know! I can lift up all the soil of the entire earth, and carry it along.' Upapihana added, 'I can now also bear and carry the four great seas and all the rivers.' Gandhapatra also said, 'I can carry all the mountains and stones.' Uttaragandhapatra also said, 'I can carry all the forests, trees, and grasses.' Upon hearing this, the Bodhisattva pressed his foot on the ground, instructing the Four Heavenly Kings to lift it with all their strength. At that time, the Four Heavenly Kings exerted all their strength, pulling and tugging together, even to the point of exhaustion, yet they could not move it.
不得。時四天子盡皆驚愕，白菩薩曰：『不知菩薩有大威力，我等若知有是力者，不敢擎之。』爾時車匿，聞其菩薩與四天子遞相言說，即便趨行至菩薩所。菩薩爾時即乘干陟，時四天子各扶馬足，爾時車匿一手攀鞦、一手執刀。菩薩諸天威力感故，即騰虛空。宮中善神既見是已，悉皆號哭，淚下如雨。車匿見之白菩薩曰：『此是雨不？』菩薩報曰：『此不是雨，是宮中神見我今去，淚下如此。』車匿爾時聞菩薩此言，哽咽歔欷，默然不語。菩薩爾時，如象旋顧望其宮中，便自思念：『是我末後與諸女人共居一處，今一時別之，不復更爾。』復重思念：『我若不從東門與父王別，恐生嫌恨，責諸兵士不加防守。』即詣東門，見其父王睡眠極重。菩薩爾時繞父王三匝跪禮父足，作是言曰：『我今去者非不孝敬，但為生老病死磨滅有情。由是義故，我欲出家證菩提道救濟斯苦。』作是語已即騰虛空。
「時釋迦大名將軍，巡行觀察至城東門，忽見菩薩騰在虛空，發聲啼哭白菩薩曰：『欲何所作？欲何所作？』菩薩報曰：『大將當知！我欲出家。』大名將曰：『此是非法。』菩薩報曰：『我已曾於三阿僧祇劫常行苦行求無上菩提，於一切眾生拔諸苦難；我今豈得在於宮中？今當一心為法而去。』大名釋迦聞是語已即復
【現代漢語翻譯】 現代漢語譯本： 不得。當時四位天子都非常驚愕，對菩薩說：『不知道菩薩有這麼大的威力，我們如果知道有這種力量，不敢抬舉。』當時車匿（菩薩的馬伕），聽到菩薩和四位天子互相說話，就快步走到菩薩那裡。菩薩當時就騎上干陟（馬名），當時四位天子各自扶著馬腳，當時車匿一手攀著馬鞍，一手拿著刀。菩薩和諸天的威力所感，就騰空而起。宮中的善神看到這種情況，都號啕大哭，眼淚像下雨一樣。車匿看到后問菩薩說：『這是下雨了嗎？』菩薩回答說：『這不是下雨，是宮中的神看到我今天要離開，眼淚像這樣流下來。』車匿當時聽到菩薩這些話，哽咽抽泣，默默不語。菩薩當時，像大象一樣回頭看著宮中，就自己思念：『這是我最後一次和這些女人共同居住在一起，現在一時分別，不再這樣了。』又再次思念：『我如果不從東門和父王告別，恐怕會產生嫌隙和怨恨，責怪那些兵士沒有好好防守。』就前往東門，看到他的父王睡得很沉。菩薩當時繞著父王走了三圈，跪下來親吻父王的腳，這樣說道：『我現在要離開不是不孝敬，只是爲了消除生老病死的痛苦。因為這個緣故，我想要出家證得菩提道，救濟這些苦難。』說完這些話就騰空而起。
『當時釋迦大名將軍，巡邏觀察到城東門，忽然看到菩薩騰在空中，發出聲音啼哭著對菩薩說：『想要做什麼？想要做什麼？』菩薩回答說：『大將應該知道！我想要出家。』大名將說：『這是不合法的。』菩薩回答說：『我已經在過去無數劫中常常修行苦行，求得無上菩提，為一切眾生拔除各種苦難；我現在怎麼能待在宮中呢？現在應當一心爲了佛法而去。』大名釋迦聽到這些話后就又
【English Translation】 English version: It was not allowed. At that time, the four Devas (four heavenly kings) were all astonished and said to the Bodhisattva (an enlightened being): 'We did not know that the Bodhisattva had such great power. If we had known of this power, we would not have dared to lift him.' At that time, Channa (Bodhisattva's charioteer), hearing the Bodhisattva and the four Devas speaking to each other, quickly went to the Bodhisattva's location. The Bodhisattva then rode on Kantaka (name of the horse), and the four Devas each supported the horse's feet. At that time, Channa held onto the saddle with one hand and held a sword in the other. Due to the power of the Bodhisattva and the Devas, they rose into the air. The good spirits in the palace, seeing this, all wailed and cried, tears falling like rain. Channa, seeing this, asked the Bodhisattva: 'Is this rain?' The Bodhisattva replied: 'This is not rain, it is the spirits in the palace seeing that I am leaving today, and their tears are falling like this.' Channa, hearing these words from the Bodhisattva, choked with sobs and remained silent. The Bodhisattva, at that time, like an elephant looking back, gazed at the palace and thought to himself: 'This is the last time I will live together with these women; now we are separated for a time, and it will not be so again.' He thought again: 'If I do not bid farewell to my father from the east gate, I fear that resentment and blame will arise, and the soldiers will be blamed for not guarding properly.' He then went to the east gate and saw that his father was sleeping very deeply. The Bodhisattva then walked around his father three times, knelt and kissed his father's feet, and said: 'My leaving now is not out of disrespect, but only to eliminate the suffering of birth, old age, sickness, and death. For this reason, I wish to leave home and attain Bodhi (enlightenment) to relieve this suffering.' After saying these words, he rose into the air.
'At that time, General Shakya Mahānāma (a general of the Shakya clan), patrolling and observing, arrived at the east gate of the city and suddenly saw the Bodhisattva rising into the air. He cried out to the Bodhisattva: 'What do you intend to do? What do you intend to do?' The Bodhisattva replied: 'General, you should know! I wish to leave home.' The general said: 'This is unlawful.' The Bodhisattva replied: 'I have already practiced asceticism for countless kalpas (an immense period of time) in the past, seeking unsurpassed Bodhi, and removing all suffering for all sentient beings; how can I remain in the palace now? Now I should single-mindedly leave for the sake of the Dharma (the teachings of the Buddha).' Shakya Mahānāma, hearing these words, then
啼哭：『哀哉！哀哉！凈飯大王及諸釋種。苦哉！苦哉！』雖發大愿欲留太子，徒加愛念，此事便發，釋迦大將即說頌曰：
「『今日凈飯王， 為子生憂惱； 舉手叫蒼天， 悲恨大號哭。 耶輸陀羅等， 及諸大宮人； 今別悉達已， 常為苦所逼。』
「大名釋迦說此頌已，悲淚懊惱，速至耶輸陀羅所，以手推耶輸陀羅，即說頌曰：
「『悉達夫欲去， 應可生留戀； 勿當后時憂， 為憶夫愁故。 今去極難見， 最後相見時； 苦哉無人聞， 覺去勿罪我。』
「大名釋迦頻于內宮遍告眾人，了無覺者，悲惱忙懼。復速往彼凈飯王所，覺凈飯王，即說頌曰：
「『悉達今欲去， 王當速制之； 勿于彼后時， 為子常憂惱。』
「大名釋迦再三覺之，王猶眠睡曾不暫覺。時釋梵天等與無量百千諸天眷屬來詣菩薩，至菩薩所便即圍繞。大梵天王及色界諸天，儼然無聲在菩薩右，釋提桓因及欲界天在菩薩左，或有執持幡蓋並奏音樂，或於空中散諸香花供養菩薩，所謂優缽羅花、波頭摩花、分陀利花、曼陀羅花、摩訶曼陀羅花，栴檀、沉水香、粖香和香，以散菩薩。復以種種上妙衣服散於空中；復于空中擊鼓吹螺作諸倡伎，而作頌曰
【現代漢語翻譯】 現代漢語譯本： 啼哭道：『哀哉！哀哉！凈飯大王（Suddhodana-raja，釋迦牟尼的父親）和各位釋迦族人（Sakya，古印度的一個種族）。苦啊！苦啊！』雖然發下大愿想要留住太子，徒然增加愛戀思念，這件事還是發生了。釋迦大將（Sakya，這裡指釋迦族的一位重要人物）於是說了這首偈頌： 『今日凈飯王（Suddhodana-raja），為兒子產生憂愁煩惱； 舉手呼叫蒼天，悲傷怨恨地大聲哭泣。 耶輸陀羅（Yasodhara，悉達多太子的妻子）等人，以及各位後宮的妃嬪； 如今要與悉達多（Siddhartha，釋迦牟尼的本名）分別了，常常被痛苦所逼迫。』 大名釋迦（Sakya，這裡指釋迦族的一位重要人物）說完這首偈頌后，悲傷流淚，懊惱不已，快速來到耶輸陀羅（Yasodhara）的住所，用手推她，並說了這首偈頌： 『悉達多（Siddhartha）丈夫將要離去，你應該對他產生留戀之情； 不要等到以後才憂愁，因為思念丈夫而感到悲傷。 現在離去就極難再見，這是最後一次相見的時候； 可悲的是沒有人聽到，（他）覺悟后離去不要怪罪我。』 大名釋迦（Sakya，這裡指釋迦族的一位重要人物）在內宮中多次告知眾人，卻沒有一個人覺察，他感到悲傷、懊惱、忙亂和恐懼。又快速前往凈飯王（Suddhodana-raja）的住所，叫醒凈飯王（Suddhodana-raja），並說了這首偈頌： 『悉達多（Siddhartha）現在將要離去，大王您應當快速阻止他； 不要等到以後，因為兒子而常常憂愁煩惱。』 大名釋迦（Sakya，這裡指釋迦族的一位重要人物）再三地叫醒他，凈飯王（Suddhodana-raja）仍然在睡眠中，沒有絲毫醒來的跡象。這時，釋梵天（Brahma）等與無數百千諸天眷屬來到菩薩（Bodhisattva，指釋迦牟尼）處，到達菩薩（Bodhisattva）所在的地方，便立即圍繞著他。大梵天王（Mahabrahma）和諸天（Deva），莊嚴肅穆地無聲站在菩薩（Bodhisattva）的右邊，釋提桓因（Sakra）和欲界天（Kama-dhatu）站在菩薩（Bodhisattva）的左邊，有的執持幡蓋並演奏音樂，有的在空中散佈各種香花供養菩薩（Bodhisattva），這些花包括優缽羅花（Utpala，藍色蓮花）、波頭摩花（Padma，紅色蓮花）、分陀利花（Pundarika，白色蓮花）、曼陀羅花（Mandala，天界的四種花之一）、摩訶曼陀羅花（Mahamandala，大曼陀羅花），以及栴檀（Candana，檀香）、沉水香（Aquilaria agallocha，一種香木）、粖香和合香，用來散佈在菩薩（Bodhisattva）身上。又用各種上等美妙的衣服散佈在空中；又在空中敲鼓吹螺，演奏各種歌舞伎樂，並作歌頌道
English version: Crying out: 'Alas! Alas! King Suddhodana (Suddhodana-raja, father of Sakyamuni) and all the Sakyas (Sakya, an ancient Indian tribe). Woe! Woe!' Although he made a great vow to keep the prince, adding only love and longing, this event still occurred. The great Sakya general (Sakya, here referring to an important figure of the Sakya clan) then spoke this verse: 'Today King Suddhodana (Suddhodana-raja) is troubled and distressed because of his son; Raising his hands, he cries out to the heavens, grieving and resentfully weeping loudly. Yasodhara (Yasodhara, Siddhartha's wife) and others, along with all the great palace women; Now that they are separated from Siddhartha (Siddhartha, Sakyamuni's given name), they are constantly oppressed by suffering.' After the great Sakya (Sakya, here referring to an important figure of the Sakya clan) spoke this verse, he was filled with sorrow and regret, and quickly went to Yasodhara's (Yasodhara) residence, pushed her with his hand, and spoke this verse: 'Siddhartha (Siddhartha), your husband, is about to leave, you should feel longing for him; Do not grieve later, feeling sorrow because of missing your husband. It will be extremely difficult to see him again after he leaves, this is the last time to see each other; Sadly, no one hears, do not blame me for leaving after awakening.' The great Sakya (Sakya, here referring to an important figure of the Sakya clan) repeatedly informed everyone in the inner palace, but no one noticed. He felt sorrow, regret, panic, and fear. He quickly went to King Suddhodana's (Suddhodana-raja) residence, awakened King Suddhodana (Suddhodana-raja), and spoke this verse: 'Siddhartha (Siddhartha) is about to leave now, Your Majesty should quickly stop him; Do not be constantly troubled and distressed because of your son later.' The great Sakya (Sakya, here referring to an important figure of the Sakya clan) awakened him again and again, but King Suddhodana (Suddhodana-raja) was still asleep and did not wake up at all. At this time, Brahma (Brahma) and countless hundreds of thousands of heavenly beings came to the Bodhisattva (Bodhisattva, referring to Sakyamuni), and when they arrived at the place where the Bodhisattva (Bodhisattva) was, they immediately surrounded him. The Great Brahma King (Mahabrahma) and the Devas (Deva) stood solemnly and silently on the right side of the Bodhisattva (Bodhisattva), Sakra (Sakra) and the Kama-dhatu (Kama-dhatu) stood on the left side of the Bodhisattva (Bodhisattva), some holding banners and canopies and playing music, and some scattering various fragrant flowers in the air to offer to the Bodhisattva (Bodhisattva), including Utpala flowers (Utpala, blue lotus), Padma flowers (Padma, red lotus), Pundarika flowers (Pundarika, white lotus), Mandala flowers (Mandala, one of the four heavenly flowers), Mahamandala flowers (Mahamandala, great Mandala flower), as well as Candana (Candana, sandalwood), Aquilaria agallocha (Aquilaria agallocha, a kind of fragrant wood), fine incense, and mixed incense, to scatter on the Bodhisattva (Bodhisattva). They also scattered various excellent and wonderful clothes in the air; and in the air they beat drums, blew conches, and performed various singing and dancing, and sang verses
【English Translation】 Crying out: 'Alas! Alas! King Suddhodana (Suddhodana-raja, father of Sakyamuni) and all the Sakyas (Sakya, an ancient Indian tribe). Woe! Woe!' Although he made a great vow to keep the prince, adding only love and longing, this event still occurred. The great Sakya general (Sakya, here referring to an important figure of the Sakya clan) then spoke this verse: 'Today King Suddhodana (Suddhodana-raja) is troubled and distressed because of his son; Raising his hands, he cries out to the heavens, grieving and resentfully weeping loudly. Yasodhara (Yasodhara, Siddhartha's wife) and others, along with all the great palace women; Now that they are separated from Siddhartha (Siddhartha, Sakyamuni's given name), they are constantly oppressed by suffering.' After the great Sakya (Sakya, here referring to an important figure of the Sakya clan) spoke this verse, he was filled with sorrow and regret, and quickly went to Yasodhara's (Yasodhara) residence, pushed her with his hand, and spoke this verse: 'Siddhartha (Siddhartha), your husband, is about to leave, you should feel longing for him; Do not grieve later, feeling sorrow because of missing your husband. It will be extremely difficult to see him again after he leaves, this is the last time to see each other; Sadly, no one hears, do not blame me for leaving after awakening.' The great Sakya (Sakya, here referring to an important figure of the Sakya clan) repeatedly informed everyone in the inner palace, but no one noticed. He felt sorrow, regret, panic, and fear. He quickly went to King Suddhodana's (Suddhodana-raja) residence, awakened King Suddhodana (Suddhodana-raja), and spoke this verse: 'Siddhartha (Siddhartha) is about to leave now, Your Majesty should quickly stop him; Do not be constantly troubled and distressed because of your son later.' The great Sakya (Sakya, here referring to an important figure of the Sakya clan) awakened him again and again, but King Suddhodana (Suddhodana-raja) was still asleep and did not wake up at all. At this time, Brahma (Brahma) and countless hundreds of thousands of heavenly beings came to the Bodhisattva (Bodhisattva, referring to Sakyamuni), and when they arrived at the place where the Bodhisattva (Bodhisattva) was, they immediately surrounded him. The Great Brahma King (Mahabrahma) and the Devas (Deva) stood solemnly and silently on the right side of the Bodhisattva (Bodhisattva), Sakra (Sakra) and the Kama-dhatu (Kama-dhatu) stood on the left side of the Bodhisattva (Bodhisattva), some holding banners and canopies and playing music, and some scattering various fragrant flowers in the air to offer to the Bodhisattva (Bodhisattva), including Utpala flowers (Utpala, blue lotus), Padma flowers (Padma, red lotus), Pundarika flowers (Pundarika, white lotus), Mandala flowers (Mandala, one of the four heavenly flowers), Mahamandala flowers (Mahamandala, great Mandala flower), as well as Candana (Candana, sandalwood), Aquilaria agallocha (Aquilaria agallocha, a kind of fragrant wood), fine incense, and mixed incense, to scatter on the Bodhisattva (Bodhisattva). They also scattered various excellent and wonderful clothes in the air; and in the air they beat drums, blew conches, and performed various singing and dancing, and sang verses
：
「『諸天在空中， 悉皆大踴躍； 抃舞菩薩前， 歌贊于菩薩。 無邊諸天眾， 揶揄彼魔軍； 或有作音樂， 或有引前者。 或復開諸門， 或以花來散； 或有扶馬足， 瞻仰隨從行。 或復左旋繞， 或復居左右； 多聞及梵釋， 先引菩薩路。 一切威德天， 無不隨從者； 如月在星中， 往彼聖者林。』
「是時菩薩出劫比羅城已，梵釋天等皆大歡喜，白菩薩曰：『善哉仁者！汝昔長夜如是希求言：「我何時獲無障礙在閑林中？」汝昔有愿，今悉圓滿。汝若證得無上道時，攝受我等。』菩薩曰：『如汝所愿。』爾時菩薩如象王右顧觀諸天等，作是頌曰：
「『不證無上道， 了知諸佛法； 不復重來歸， 入此劫比城。』
「是時菩薩，以二更中行十二逾膳那，從馬而下，即解瓔珞告車匿曰：『汝可將馬及我瓔飾從此回去。』即說頌曰：
「『此馬及瓔飾， 可付我親屬； 我今舍貪愛， 從此被法服。』
「爾時車匿聞此語已，發聲號哭悲感懊惱，淚下如雨，而說頌曰：
「『獅子虎成群， 蕀林惡獸跡； 獨住無眷屬， 聖者如何住？』
「菩薩爾時以頌報曰：
【現代漢語翻譯】 現代漢語譯本： 『諸天在空中，都大大地歡欣跳躍； 在菩薩面前歡舞，歌唱讚美菩薩。 無邊無際的諸天神眾，嘲弄戲謔那些魔軍； 有的演奏音樂，有的在前面引導。 有的打開各個城門，有的用鮮花來散佈； 有的扶著馬的腳，瞻仰著菩薩跟隨前行。 有的向左圍繞，有的在菩薩左右侍候； 多聞天王（Vaiśravaṇa）和梵天（Brahmā）、帝釋天（Indra），在前面引導菩薩的道路。 一切具有威德的天神，沒有不跟隨菩薩的； 如同月亮在眾星之中，前往那聖者的樹林。』
『這時菩薩走出劫比羅城（Kapilavastu）后，梵天（Brahmā）、帝釋天（Indra）等都非常歡喜，對菩薩說：『太好了，仁者！您過去長久以來如此希求說：「我何時能獲得無障礙地在清凈的樹林中修行？」您過去的心願，現在都圓滿了。您如果證得無上正等正覺時，請攝受我們。』菩薩說：『如你們所愿。』當時菩薩像象王一樣右顧觀看諸天等，說了這首偈頌：
『不證得無上正等正覺，完全瞭解諸佛的教法； 就不再重新回來，進入這劫比羅城（Kapilavastu）。』
『這時菩薩，在二更時分走了十二逾繕那（yojana），從馬背上下來，就解下身上的瓔珞，告訴車匿（Chandaka）說：『你可以將馬和我的瓔珞飾品從此帶回去。』就說了這首偈頌：
『這馬和瓔珞飾品，可以交給我的親屬； 我現在捨棄貪愛，從此穿上出家的法服。』
『當時車匿（Chandaka）聽到這些話后，發出哭聲，悲傷懊惱，淚如雨下，說了這首偈頌：
『獅子老虎成群，荊棘叢林充滿惡獸的軌跡； 獨自居住沒有眷屬，聖者如何居住？』
菩薩當時用偈頌回答說：
【English Translation】 English version: 『The gods in the sky, all greatly rejoice and leap; Dancing before the Bodhisattva, singing praises to the Bodhisattva. The boundless multitude of gods, mock and ridicule those demon armies; Some make music, some lead the way. Some open the gates, some scatter flowers; Some support the horse's feet, gazing up and following along. Some circumambulate to the left, some stay to the left and right; Vaiśravaṇa (多聞天王) and Brahmā (梵天), Indra (帝釋天), lead the Bodhisattva's path. All the powerful and virtuous gods, without exception, follow; Like the moon among the stars, going to that forest of the holy one.』
『At this time, after the Bodhisattva left Kapilavastu (劫比羅城), Brahmā (梵天), Indra (帝釋天), and others were all very happy and said to the Bodhisattva: 『Excellent, benevolent one! You have long sought in the past, saying: 「When will I obtain unobstructed practice in a secluded forest?」 Your past wishes are now all fulfilled. If you attain unsurpassed enlightenment, please accept us.』 The Bodhisattva said: 『As you wish.』 At that time, the Bodhisattva, like an elephant king, looked to the right at the gods and spoke this verse:
『Without attaining unsurpassed enlightenment, fully understanding the Buddhas' teachings; I will not return again, entering this Kapilavastu (劫比羅城).』
『At this time, the Bodhisattva, in the second watch of the night, traveled twelve yojanas (逾膳那), dismounted from the horse, and immediately removed his necklace, telling Chandaka (車匿): 『You can take the horse and my ornaments back from here.』 He then spoke this verse:
『This horse and ornaments, can be given to my relatives; I now abandon greed and love, from here I will wear the Dharma robes.』
『At that time, Chandaka (車匿), hearing these words, cried out in sorrow, grief, and regret, tears falling like rain, and spoke this verse:
『Lions and tigers in groups, thorny forests with traces of evil beasts; Living alone without family, how will the holy one live?』
The Bodhisattva then replied with a verse:
「『生者獨自生， 死者亦自死； 苦者還自受， 生死無有伴。』
「爾時車匿復說頌曰：
「『汝昔常乘諸象馬， 手足柔軟未經苦； 攢搓刃石滿斯地， 如何於此堪行住？』
「菩薩以頌報曰：
「『假令少小憍養育， 賢善及與諸孤獨； 勇猛無畏人恭敬， 如斯等類咸歸死。 生老病死相紛鬥， 速來逼迫一切人； 縱有餘愿不少寬， 能令須臾盡磨滅。』
「車匿報曰：『太子！凈飯大王若不見汝，必大懊惱便當至死。』菩薩雖聞是已，為得菩提資糧久圓滿故，于車匿言曾不在念。爾時菩薩即于車匿手中取其所執之刀，其刀輕利，青光湛色如青蓮花葉。既拔其刀，即自割發擲虛空中。釋提桓因於虛空中即便捧接，將往三十三天。每至此日，集三十三大眾旋繞供養。其割發之地，信心長者婆羅門等營一寶塔，名曰割發地塔，苾芻俗人常應供養。菩薩當割發已告車匿曰：『汝見我不？形容已毀心復堅固，如斯之人豈有更還在人間耶？』車匿曰：『不也。』車匿即自思念：『今此太子是剎帝利種，情多高慢，我雖苦言終不移改。』作是念已禮菩薩足，干陟馬王亦禮菩薩，便吐其舌舐菩薩足，菩薩即以百寶輪手撫其馬背，而作是言：『汝干陟去，
【現代漢語翻譯】 現代漢語譯本 『活著的人獨自活著，死去的人也獨自死去；受苦的人還是獨自承受，生死之間沒有伴侶。』 這時車匿（Chandaka，菩薩的侍從）又說了偈頌： 『您過去常常乘坐各種象馬，手腳柔軟沒有經歷過苦難；現在遍地都是粗糙的石頭，您怎麼能在這裡行走居住呢？』 菩薩用偈頌回答說： 『即使從小嬌生慣養，賢良善良以及孤獨的人；勇敢無畏受人尊敬的人，像這樣的人最終都要歸於死亡。 生老病死互相爭鬥，迅速地逼迫著所有的人；縱然還有未了的心願也不能寬限片刻，能讓一切在須臾之間消磨殆盡。』 車匿回答說：『太子！凈飯大王（Śuddhodana， 釋迦牟尼的父親）如果見不到您，必定非常懊惱甚至會因此而死。』菩薩雖然聽到了這些話，爲了獲得菩提（bodhi，覺悟）的資糧，長久以來已經圓滿，對於車匿所說的話根本沒有放在心上。這時菩薩就從車匿手中拿過他所持的刀，那刀輕快鋒利，青色的光芒像青蓮花葉一樣。拔出刀后，就自己割斷頭髮拋向空中。釋提桓因（Śakra，帝釋天）在空中立即捧住，帶往三十三天（Trāyastriṃśa）。每到這一天，聚集三十三天的所有大眾，圍繞著頭髮進行供養。在菩薩割發的地方，有信心的長者、婆羅門（Brahmin）等建造了一座寶塔，名叫割發地塔，比丘（bhikṣu，佛教僧侶）、俗人應該經常供養。菩薩割發之後告訴車匿說：『你看到我了嗎？容貌已經毀壞，心意卻更加堅定，像這樣的人怎麼還會再回到人間呢？』車匿說：『不會了。』車匿於是自己思念：『現在這位太子是剎帝利（Kshatriya）種姓，情感大多高傲自滿，我即使苦口婆心地勸說，最終也不會改變他的想法。』這樣想著，就禮拜菩薩的腳。干陟（Kanthaka）馬王也禮拜菩薩，伸出舌頭舔菩薩的腳，菩薩就用百寶輪手撫摸它的背，並且這樣說：『你干陟走吧，
【English Translation】 English version 『The living are born alone, the dead also die alone; the suffering still suffer alone, there are no companions in birth and death.』 At that time, Chandaka (菩薩's attendant) further spoke in verse: 『You used to ride elephants and horses, your hands and feet were soft and had not experienced hardship; now the ground is full of rough stones, how can you walk and live here?』 The Bodhisattva (菩薩) replied in verse: 『Even those who are pampered from a young age, the virtuous and the lonely; the brave and fearless who are respected by people, such people will eventually return to death. Birth, old age, sickness, and death fight each other, quickly pressing upon all people; even if there are unfulfilled wishes, there is no respite, able to wear away everything in an instant.』 Chandaka replied: 『太子! King Śuddhodana (釋迦牟尼's father) will be very distressed and even die if he does not see you.』 Although the Bodhisattva (菩薩) heard these words, in order to obtain the provisions for bodhi (覺悟), which had long been fulfilled, he did not take Chandaka's words to heart at all. At this time, the Bodhisattva (菩薩) took the knife he was holding from Chandaka's hand, the knife was light and sharp, and the blue light was like the leaf of a blue lotus flower. After drawing the knife, he cut off his hair and threw it into the air. Śakra (帝釋天) immediately held it in the air and took it to the Trāyastriṃśa (三十三天) Heaven. Every day, all the masses of the thirty-three heavens gather and make offerings around the hair. At the place where the Bodhisattva (菩薩) cut his hair, faithful elders, Brahmins (婆羅門), and others built a pagoda called the Hair-Cutting Pagoda, which bhikṣus (佛教僧侶) and laypeople should often make offerings to. After cutting his hair, the Bodhisattva (菩薩) said to Chandaka: 『Do you see me? My appearance has been destroyed, but my heart is even more firm. How can such a person return to the human world?』 Chandaka said: 『No.』 Chandaka then thought to himself: 『Now this太子is of the Kshatriya (剎帝利) caste, and his emotions are mostly arrogant and complacent. Even if I persuade him earnestly, I will not change his mind in the end.』 Thinking this way, he bowed to the Bodhisattva's (菩薩) feet. Kanthaka (干陟) the horse king also bowed to the Bodhisattva (菩薩), stuck out his tongue and licked the Bodhisattva's (菩薩) feet, and the Bodhisattva (菩薩) stroked its back with his hand adorned with a hundred treasures, and said: 『You Kanthaka (干陟), go,』
我證菩提常念汝恩。』告車匿曰：『汝必不應將我干陟入于宮內。』車匿悲泣不勝哽咽，所視迷悶歸還路時顧菩薩前。以菩薩神德力故，於二更中便至於彼，及車匿還路，經七日方至本國。
「既到城門，車匿念言：『我若與馬同入城者，當爲眾人之所尤怨，我之身命或可不存。』是時車匿入苑林中，且先遣馬卻入城內。是時干陟既入城內，即便悲嘶。時城中人及宮人等，聞此馬聲咸皆忙遽，不見菩薩，抱干陟項悲號懊惱。然畜生有常法，於世間情無不解了，況此馬王。爾時干陟見諸人等號慟傷感，其氣迷絕便至於殞。然此干陟從昔已來，于具六種勤事婆羅門家，受其胎形。若菩薩得無上道時，當言：『汝惡性馬。』便得宿念，超于生死畏途中，登究竟涅槃岸。
「時菩薩須袈裟，于無比城中有一居士，財寶富盛倉庫盈溢多諸眷屬，如薜室羅末拏天王。時彼居士，于其同類種族中取女為妻，既得為婦共相娛樂，俗禮和合因生一子，如是乃至生於十子，皆悉出家證辟支佛道。爾時其母，與此十子疏布衣服。時彼十子共白母曰：『我今便入涅槃不須此物。』爾時十辟支佛白母言：『凈飯王子釋迦牟尼，當得阿耨多羅三藐三菩提，愿母將此衣服可施與彼，必當獲得無量果報。』作是語已，即于宮中現十八變，火
【現代漢語翻譯】 現代漢語譯本： 『我證得菩提時，常念你的恩德。』告訴車匿（Chandaka，菩薩的侍從）說：『你一定不要將干陟（Kanthaka，菩薩的馬）帶入宮內。』車匿悲傷哭泣，哽咽難言，視線模糊，返回的路上還回頭看著菩薩。因為菩薩的神力，在二更時分就到達了那裡，而車匿返回的路，經過七天才到達本國。
『到達城門時，車匿心想：『我如果和馬一起入城，一定會受到眾人的怨恨，我的性命或許都保不住。』這時車匿進入苑林中，先讓馬自己入城。當時干陟進入城內，就悲傷地嘶鳴。當時城中的人和宮人等，聽到這馬的聲音都非常驚慌，因為沒有見到菩薩，抱著干陟的脖子悲號懊惱。然而畜生有常法，對於世間的情感沒有不瞭解的，更何況是這馬王。當時干陟見到眾人號啕大哭，悲傷至極，氣息迷亂斷絕就死去了。然而這干陟從過去以來，在具備六種勤事的婆羅門家，接受了胎形。如果菩薩證得無上道時，當說：『你這惡性的馬。』便能回憶起宿世的記憶，超越生死的畏懼之路，登上究竟涅槃的彼岸。
『當時菩薩需要袈裟，在無比城中有一位居士，財寶豐盛，倉庫充盈，有很多眷屬，如同薜室羅末拏（Vaisravana）天王。當時那位居士，在他的同類種族中娶女子為妻，娶為妻子后共同娛樂，按照世俗禮節和合，生了一個兒子，像這樣乃至生了十個兒子，都出家證得了辟支佛道。當時他們的母親，用粗布縫製衣服給這十個兒子。當時這十位辟支佛告訴母親說：『我們現在就要進入涅槃，不需要這些東西。』當時十位辟支佛告訴母親說：『凈飯（Suddhodana）王的王子釋迦牟尼（Sakyamuni），將證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），希望母親將這些衣服施捨給他，必定能夠獲得無量的果報。』說完這些話后，就在宮中顯現十八種變化，火
【English Translation】 English version: 'I vow that when I attain Bodhi, I will always remember your kindness.' He told Chandaka (菩薩的侍從, Bodhisattva's attendant): 'You must not bring Kanthaka (菩薩的馬, Bodhisattva's horse) into the palace.' Chandaka wept bitterly, choked with sobs, his vision blurred, and he looked back at the Bodhisattva on his return journey. Through the Bodhisattva's divine power, he arrived there in the second watch of the night, while Chandaka's return journey took seven days to reach his own country.
'Upon reaching the city gate, Chandaka thought: 'If I enter the city with the horse, I will surely be resented by the people, and my life may not be spared.' At that moment, Chandaka entered the garden and forest, first letting the horse enter the city on its own. When Kanthaka entered the city, he neighed sadly. The people in the city and the palace women, hearing the horse's sound, were all alarmed and rushed about. Not seeing the Bodhisattva, they embraced Kanthaka's neck, weeping and lamenting. However, animals have a natural understanding, and there is nothing they do not understand about worldly emotions, especially this king of horses. At that time, Kanthaka, seeing the people wailing and deeply saddened, his breath became confused and cut off, and he died. However, this Kanthaka, from the past, had received his form in the womb of a Brahmin family who diligently performed six kinds of duties. When the Bodhisattva attains the Unsurpassed Path, he will say: 'You wicked horse.' Then he will be able to recall his past lives, transcend the fearful path of birth and death, and ascend to the shore of ultimate Nirvana.
'At that time, the Bodhisattva needed a kasaya (袈裟, monastic robe). In the city of Anupama, there was a householder, wealthy with treasures, his storehouses overflowing, and with many relatives, like Vaisravana (薜室羅末拏天王, a celestial king). At that time, that householder took a woman from his own clan as his wife. After taking her as his wife, they enjoyed themselves together, and in accordance with worldly customs, they had a son. In this way, they had ten sons, all of whom left home and attained the state of Pratyekabuddha (辟支佛道, solitary enlightened one). At that time, their mother sewed clothes of coarse cloth for these ten sons. Then these ten Pratyekabuddhas said to their mother: 'We are now about to enter Nirvana and do not need these things.' Then the ten Pratyekabuddhas said to their mother: 'Prince Sakyamuni (釋迦牟尼, the historical Buddha) of King Suddhodana (凈飯王, the Buddha's father) will attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment). May the mother give these clothes to him, and she will surely obtain immeasurable rewards.' After saying these words, they manifested eighteen kinds of transformations in the palace, fire
化而滅入無餘涅槃。其母年老困疾將死，持其衣服囑付于女，具說前事。時女后時染患將卒，復持此衣置樹空中，告樹神曰：『今此衣服為我守護，待凈飯王子出家之日，當持與之。』時天帝釋觀其地獄，乃見此衣在樹空中，便往取之身自被著，作老獵師形狀，執持弓箭與菩薩相近。菩薩告曰：『此是出家人衣，我衣貴妙是俗人服，今欲相換可得以不？』獵師報曰：『我不相與。何以故？我若取汝好服行於人間，或有見者便言：「我殺于汝取汝此衣。」』菩薩報曰：『汝獵師當知！一切世間所有人眾，咸知我有勇猛智慧無能殺者，誰有將此能殺我者？汝不須懼。』時天帝釋即跪持衣奉與菩薩。爾時菩薩得此衣已便即著之，衣窄身大不遍覆體，作是念言：『此出家服小，不堪受用。若有威力，愿自寬大今覆我體。』菩薩及天力之威故，其衣即大。菩薩爾時復自念云：『我今既被此衣具出家相，當應救濟諸苦惱者。』即以先著細妙之衣將與帝釋。天帝得已，將還三十三天恭敬供養。換衣之所，諸婆羅門居士長者共於此地造一制底，名為受出家衣塔。
「爾時菩薩既剃頭被袈裟已，于林野中處處遊行，至婆伽婆仙人所，見其仙人以掌支頰思惟而住。菩薩問曰：『大仙！何故作此思惟？』仙人報曰：『我之住處有多羅樹
【現代漢語翻譯】 現代漢語譯本：變化並滅度進入無餘涅槃。他的母親年老體弱，身患疾病將要去世，拿著他的衣服囑咐女兒，詳細地說了以前的事情。當時，這位女兒後來也染病將要去世，又拿著這件衣服放在樹的空中，告訴樹神說：『現在這件衣服為你守護，等待凈飯王子（Suddhodana，釋迦牟尼佛的父親）出家之日，應當把它給他。』當時，天帝釋（Śakra，佛教的護法神）觀察地獄，看見這件衣服在樹的空中，就前去取來親自穿上，變成老獵人的形狀，拿著弓箭靠近菩薩。菩薩告訴他說：『這是出家人的衣服，我的衣服貴重精妙，是俗人的服裝，現在想要和你交換可以嗎？』獵人回答說：『我不和你交換。為什麼呢？我如果拿了你的好衣服行走在人間，或許有人看見了就會說：「我殺了你，拿了你的這件衣服。」』菩薩回答說：『你這獵人應當知道！一切世間所有的人眾，都知道我有勇猛的智慧，沒有人能夠殺我，誰有能力殺我呢？你不需要害怕。』當時，天帝釋就跪著拿著衣服奉獻給菩薩。那時，菩薩得到這件衣服后就穿上了，衣服窄小，身體高大，不能完全覆蓋身體，心想：『這出家人的衣服小，不能夠受用。如果具有威力，希望它自己變得寬大，現在覆蓋我的身體。』由於菩薩和天神的力量，這件衣服就變大了。菩薩當時又自己想：『我現在既然穿上了這件衣服，具備了出家人的形象，應當救濟那些受苦惱的人。』就將先前穿著的精妙衣服送給帝釋。天帝得到后，帶回三十三天（Trāyastriṃśa，欲界六天之一）恭敬供養。在交換衣服的地方，各位婆羅門（Brahmin，古印度僧侶階層）、居士、長者共同在這塊地方建造了一座制底（Caitya，佛塔），名為受出家衣塔。 爾時菩薩既剃頭被袈裟已，于林野中處處遊行，至婆伽婆（Bhagavat，佛的稱號之一）仙人所，見其仙人以掌支頰思惟而住。菩薩問曰：『大仙！何故作此思惟？』仙人報曰：『我之住處有多羅樹（Tāla，棕櫚樹的一種）
【English Translation】 English version: He transformed and entered into Nirvāṇa (涅槃，state of enlightenment) without remainder. His mother, old and afflicted with illness, was about to die. She held his clothes and entrusted them to her daughter, explaining the previous events in detail. Later, the daughter also contracted an illness and was about to die. She placed the clothes in the air near a tree and told the tree spirit: 'Now, I entrust these clothes to you for safekeeping. When Prince Śuddhodana (凈飯王子，father of Siddhartha Gautama) renounces the world, you should give them to him.' At that time, Śakra (天帝釋，king of the devas) observed the lower realms and saw the clothes in the air near the tree. He went and took them, wearing them himself. He transformed into the shape of an old hunter, holding a bow and arrows, and approached the Bodhisattva. The Bodhisattva said to him: 'These are the clothes of a renunciant. My clothes are precious and exquisite, the garments of a layman. Would you be willing to exchange them with me?' The hunter replied: 'I will not exchange with you. Why? If I were to take your fine clothes and walk among people, some might see me and say, "I killed you and took your clothes."' The Bodhisattva replied: 'Hunter, you should know! All the people in the world know that I have courage and wisdom, and no one can kill me. Who has the ability to kill me? You need not fear.' At that time, Śakra knelt down, holding the clothes, and offered them to the Bodhisattva. Then, the Bodhisattva received the clothes and put them on. The clothes were narrow, and his body was large, not fully covering him. He thought: 'These renunciant's clothes are small and cannot be used. If they have power, I wish they would widen themselves and cover my body now.' Due to the power of the Bodhisattva and the deva, the clothes became large. The Bodhisattva then thought to himself: 'Now that I have put on these clothes and have the appearance of a renunciant, I should save those who are suffering.' He then gave the fine clothes he had been wearing to Śakra. Śakra received them and took them back to the Trāyastriṃśa Heaven (三十三天，one of the heavens in Buddhist cosmology), offering them with reverence. At the place of the exchange of clothes, the Brahmins (婆羅門，priestly class), lay practitioners, and elders together built a Caitya (制底，Buddhist shrine), called the 'Stupa of Receiving Renunciant's Clothes'. Then, the Bodhisattva, having shaved his head and donned the Kāsāya (袈裟，Buddhist robe), wandered through the forests and fields, eventually arriving at the place of the sage Bhagavat (婆伽婆，another name for Buddha). He saw the sage resting his cheek on his palm, deep in thought. The Bodhisattva asked: 'Great sage! Why are you so deep in thought?' The sage replied: 'At my dwelling, there are many Tāla trees (多羅樹，palm tree)
，于先之時生金花金果，忽於今時花果自落，我於今時思念此事。』菩薩報曰：『此花果主，懼諸生老病死之所逼切出家修道，所以花果自落。若花果主不出家者，當爲園苑。』時此仙人聞是語已，即便舉目熟視菩薩，見菩薩儀容端正，便自思念告菩薩曰：『出家人者，豈汝是耶？』答曰：『我是。』爾時仙人即大驚悅，明目直視觀睹菩薩，便屈今坐，以諸花果恭敬供養。菩薩坐須臾間，問仙人曰：『今此之地至劫比羅城可有幾里？』仙人報曰：『有十二逾膳那。』菩薩唸曰：『此處甚近城國，諸釋種子其數不少，恐相煩亂，我當渡弶伽河。』作是念已即渡弶伽河，漸次遊行至王舍城。
「菩薩有善巧之力，具一切智，取迦啰毗啰拘那一十葉，綴作一缽，威儀寂靜入城乞食。時頻毗娑羅王在樓觀望，遙見菩薩行步端正、被如法僧伽胝衣、捧持一缽，如法瞻視威儀庠序次第乞食，見是事已私自念言：『我王舍城中諸出家人，未有若此之者。』而說頌曰：
「『我今贊出家， 如是賢善者； 思惟生死故， 彼人要出家。 在家諸苦逼， 糞穢來煎迫； 出家味禪悅， 智者樂出家。 身心俱出家， 諸惡皆舍離； 口業亦清凈， 正命以自活。 聖游摩竭國， 漸至王
【現代漢語翻譯】 現代漢語譯本： 『先前的時候，這裡生長著金色的花和金色的果實，忽然現在花和果實自己掉落了，我現在思念這件事。』菩薩回答說：『這花果的主人，是害怕各種生老病死的逼迫，所以出家修道，因此花果自己掉落。如果花果的主人不出家，這裡應當成為園苑。』當時這位仙人聽到這些話后，就舉起眼睛仔細地看著菩薩，見菩薩的儀容端正，便自己思念著告訴菩薩說：『出家人，難道是你嗎？』回答說：『我是。』當時仙人非常驚訝和喜悅，睜大眼睛直直地看著菩薩，便屈膝而坐，用各種花果恭敬地供養菩薩。菩薩坐了一會兒，問仙人說：『從這裡到劫比羅城（Kapilavastu，釋迦牟尼佛的故鄉）有多少路？』仙人回答說：『有十二由旬（Yojana，古印度長度單位）。』菩薩心想：『這裡離城國很近，釋迦族的後裔數量不少，恐怕會互相擾亂，我應當渡過恒河（Ganges）。』這樣想著，就渡過恒河，漸漸地到達王舍城（Rajagriha）。
菩薩有善巧的力量，具備一切智慧，取迦啰毗啰拘那（Karavīraku，一種植物）的一十片葉子，綴連作成一個缽，威儀寂靜地進入城中乞食。當時頻毗娑羅王（Bimbisara，古印度摩揭陀國國王）在樓上觀看，遠遠地看見菩薩行走端正，穿著如法的僧伽胝衣（Sanghati，袈裟），捧著缽，如法地瞻視，威儀安詳有秩序地乞食，看到這件事後，私下裡想：『我的王舍城中，出家人沒有像這樣的。』於是說了頌偈：
『我現在讚歎出家，像這樣賢善的人；因為思惟生死，這個人一定要出家。在家有各種苦難逼迫，像糞穢一樣煎熬；出家能品嚐禪悅的滋味，智者喜歡出家。身心都出家，各種惡事都捨棄離開；口業也清凈，用正當的職業來養活自己。聖者遊歷摩揭陀國（Magadha），漸漸到達王舍城。』
【English Translation】 English version: 'In the past, golden flowers and golden fruits grew here, but suddenly now the flowers and fruits have fallen by themselves. I am now contemplating this matter.' The Bodhisattva replied, 'The owner of these flowers and fruits, fearing the pressing concerns of birth, old age, sickness, and death, has renounced the world to cultivate the Way. Therefore, the flowers and fruits have fallen by themselves. If the owner of the flowers and fruits had not renounced the world, this place would have become a garden.' At that time, the immortal, upon hearing these words, raised his eyes and carefully looked at the Bodhisattva. Seeing the Bodhisattva's dignified appearance, he thought to himself and said to the Bodhisattva, 'Are you a renunciate?' The Bodhisattva replied, 'I am.' At that moment, the immortal was greatly surprised and delighted, opened his eyes wide, and gazed directly at the Bodhisattva. He then knelt down and respectfully offered various flowers and fruits to the Bodhisattva. After the Bodhisattva had been seated for a short while, he asked the immortal, 'How far is it from here to Kapilavastu (Kapilavastu, the birthplace of Shakyamuni Buddha)?' The immortal replied, 'It is twelve Yojanas (Yojana, an ancient Indian unit of distance).' The Bodhisattva thought, 'This place is very close to the city-state, and there are many descendants of the Shakya clan. I fear there will be disturbances. I should cross the Ganges (Ganges) River.' With this thought, he crossed the Ganges River and gradually arrived at Rajagriha (Rajagriha).
The Bodhisattva, possessing skillful means and complete wisdom, took ten leaves of the Karavīraku (Karavīraku, a type of plant), stitched them together to make a bowl, and with dignified composure, entered the city to beg for food. At that time, King Bimbisara (Bimbisara, the king of Magadha in ancient India) was watching from a high tower and saw the Bodhisattva walking uprightly, wearing the Sanghati robe (Sanghati, a monastic robe) in accordance with the Dharma, holding a bowl, observing the Dharma with proper gaze, and begging for food with dignified and orderly conduct. Upon seeing this, he thought to himself, 'Among the renunciates in my Rajagriha, there has never been one like this.' And he spoke the following verses:
'I now praise renunciation, such a virtuous person; because of contemplating birth and death, this person must renounce the world. At home, various sufferings oppress, like filth tormenting; in renunciation, one tastes the joy of meditation, the wise delight in renunciation. Body and mind both renounce, all evils are abandoned and left behind; speech is also purified, living by righteous livelihood. The holy one travels through the country of Magadha (Magadha), gradually reaching Rajagriha.'
舍城； 攝心在禪念， 次第行乞食。』 國主在高樓， 遙見此聖者； 即發歡喜心， 告諸近臣曰： 『汝等當觀彼， 勝相皆具足； 形容甚端嚴， 視地如法行； 智者不遙視， 此非賤種生。』 即令使者觀， 彼住在何處？ 使者奉王命， 即隨彼人行； 觀此出家人， 當於何處住？ 彼次第乞食， 歷門至六家， 缽中食既滿， 如法捧其缽。 菩薩乞食已， 默然出城外； 往彼般茶林， 清凈自安止。 使者知處已， 即遣一人守； 一報速還城， 報彼國王曰： 『天王彼苾芻， 今在般茶山； 坐如猛虎兒， 處山如師子。』 王聞說是言， 即登諸寶輅； 群臣共圍繞， 速詣彼所居。 至彼般茶山， 王從車輅下； 步行前往詣， 便即睹菩薩。 恭敬相問訊， 王即相對坐； 見彼寂靜住， 便作是言曰： 『汝少年苾芻， 今是盛壯時； 端嚴多技藝， 如何自乞食？ 汝生何族姓？ 我與汝園宅； 並給諸婇女， 種種令具足。』 菩薩聞是言， 以頌而答曰： 『大王有一國， 住在雪山傍，
【現代漢語翻譯】 現代漢語譯本： 舍衛城（Śrāvastī）： 『收攝心念專注于禪定，有條不紊地次第乞食。』 國王在高樓上，遠遠地看見這位聖者； 立刻心生歡喜，告訴身邊的近臣說： 『你們應當看看那個人，殊勝的相貌都具備； 容貌非常端正莊嚴，觀看地面如法而行； 智者不會眼神輕浮地四處張望，這個人不是卑賤種姓所生。』 隨即命令使者去觀察，他住在什麼地方？ 使者奉國王的命令，立即跟隨那個人行走； 觀察這位出家人，將要在什麼地方居住？ 他次第乞食，走過各家各戶，到了第六家， 缽中的食物已經滿了，如法地捧著他的缽。 菩薩乞食完畢，默默地走出城外； 前往那般茶林（Paṇḍava forest），清凈地獨自安住。 使者知道他的住處后，立即派遣一個人守在那裡； 另一人快速返回城中，稟告國王說： 『天王，那位比丘（bhikṣu），現在般茶山（Paṇḍava mountain）； 坐著像兇猛的小老虎，在山中像獅子一樣。』 國王聽了這些話，立即登上各種寶車； 群臣共同圍繞著他，快速前往他所居住的地方。 到達那般茶山（Paṇḍava mountain），國王從車上下來； 步行前往，立刻見到了菩薩。 恭敬地互相問候，國王隨即相對而坐； 看到他寂靜地安住，便這樣說道： 『你這位年輕的比丘（bhikṣu），現在是盛年壯年時期； 容貌端正莊嚴，又有很多技藝，為何要自己乞食呢？ 你出生于什麼族姓？我給你園林住宅； 並且供給各種美女，各種所需都讓你滿足。』 菩薩聽了這些話，用偈頌回答說： 『大王，有一個國家，住在雪山旁邊，
【English Translation】 English version: Śrāvastī: 'Gathering the mind in meditation, proceeding in order to beg for food.' The king, on his high tower, saw this holy man from afar; Immediately, his heart filled with joy, and he said to his close ministers: 'You should observe that man, who possesses all the excellent marks; His appearance is very upright and dignified, and he looks at the ground as he walks according to the Dharma; A wise man does not look around with shifty eyes; this one is not born of a low caste.' He then ordered a messenger to observe where he was staying. The messenger, obeying the king's command, immediately followed that man; Observing this renunciate, where would he dwell? He begged for food in order, passing door to door, until he reached the sixth house, When his bowl was full of food, he respectfully held his bowl as the Dharma dictates. Having finished begging for food, the Bodhisattva silently left the city; Going to that Paṇḍava forest, he peacefully dwelt alone in purity. After the messenger knew his dwelling place, he immediately sent one person to guard it; The other quickly returned to the city, reporting to the king: 'Your Majesty, that bhikṣu is now on Paṇḍava mountain; Sitting like a fierce tiger cub, dwelling in the mountain like a lion.' Upon hearing these words, the king immediately ascended his jeweled chariot; Surrounded by his ministers, he quickly went to where he resided. Arriving at that Paṇḍava mountain, the king descended from his chariot; Walking forward, he immediately saw the Bodhisattva. Respectfully exchanging greetings, the king then sat opposite him; Seeing him dwelling in stillness, he then said: 'You, young bhikṣu, are now in your prime; Your appearance is upright and dignified, and you have many skills; why do you beg for food yourself? To what clan were you born? I will give you gardens and residences; And provide you with various beautiful women, fulfilling all your needs.' Upon hearing these words, the Bodhisattva replied in verse: 'Great King, there is a country, dwelling beside the Snow Mountains,
財食甚豐足， 名曰嬌薩羅。 甘蔗曰喬答， 彼中住釋迦； 我是剎利種， 不樂世間欲。 若人御大地， 山林及海濱； 具有諸珍寶， 貪心猶未足。 以薪投猛火， 貪慾亦如是； 怖畏險途中， 御者常憂懼。 諸苦欲為根， 能覆于善法； 我昔出家時， 諸欲皆棄捨。 譬如大雪山， 風吹尚能動； 我心依解脫， 諸欲不能牽。 世間欲驅馳， 生死輪常轉； 國主唯我能， 解脫諸怖畏。 我知欲愆過， 見涅槃寂靜； 我今當捨棄， 往詣清凈樂。』
「爾時頻毗娑羅王聞是語已，問菩薩曰：『汝出家士，作此苦行欲有何愿？』菩薩報曰：『愿得阿耨多羅三藐三菩提。』王曰：『汝若得道者應當念我。』報曰：『依汝所愿。』說此語已，菩薩即往耆阇崛山傍仙人林下。既到彼已，隨彼仙眾行住坐臥見彼苦行，常翹一足至一更休，菩薩亦翹一足至二更方休。見彼苦行，五熱炙身至一更休，菩薩亦五熱炙身至二更方休。如是苦行皆倍于彼，仙人見已共相議曰：『此是大持行沙門。』猶此緣故，名大沙門。爾時菩薩問諸仙曰：『諸大仙等！如是苦行欲有何愿？』一仙報曰：『我等愿得帝釋天王
【現代漢語翻譯】 現代漢語譯本 『財富和食物非常豐盛充足，這個地方名叫嬌薩羅（Kosala）。 甘蔗族居住的地方叫做喬答（Gotama），釋迦族人就住在那裡； 我是剎帝利（Kshatriya）種姓，不喜歡世間的慾望。 如果有人統治著大地，包括山林和海濱； 即使擁有各種珍寶，貪心仍然不會滿足。 就像用柴火投入猛烈的火焰，貪慾也是如此； 在充滿怖畏的危險道路上，統治者常常憂慮恐懼。 各種痛苦以慾望為根源，能夠覆蓋善良的法； 我過去出家的時候，已經捨棄了所有的慾望。 譬如巨大的雪山，被風吹動尚且能夠搖動； 我的心依靠解脫，各種慾望不能牽動我。 世間的慾望驅使人們奔波勞碌，在生死輪迴中不停地運轉； 只有我才能成為自己的國主，從各種怖畏中解脫出來。 我知道慾望的過錯，見到涅槃（Nirvana）的寂靜； 我現在應當捨棄慾望，前往清凈快樂的境界。』
『當時頻毗娑羅王（King Bimbisara）聽到這些話后，問菩薩說：『你出家修行，作這些苦行想要有什麼願望？』菩薩回答說：『希望得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』國王說：『你如果得道，應當記得我。』回答說：『依照您的願望。』說完這些話后，菩薩就前往耆阇崛山（Grdhrakuta Mountain）旁的仙人林下。到達那裡后，跟隨那些仙眾的行住坐臥，看到他們所行的苦行，常常單腳站立到一更才休息，菩薩也單腳站立到二更才休息。看到他們所行的苦行，用五處熱源炙烤身體到一更才休息，菩薩也用五處熱源炙烤身體到二更才休息。像這樣苦行的程度都超過他們一倍，仙人們看到后互相議論說：『這位是大修行沙門（Shramana）。』因為這個緣故，（菩薩）被稱為大沙門。當時菩薩問各位仙人說：『各位大仙！像這樣苦行想要有什麼願望？』一位仙人回答說：『我們希望得到帝釋天王（Indra）的果位。』
【English Translation】 English version 『Wealth and food are very abundant and plentiful, and the place is called Kosala. The place where the sugarcane clan dwells is called Gotama, and the Shakya people live there; I am of the Kshatriya caste, and I do not delight in worldly desires. If someone rules the earth, including mountains, forests, and seashores; Even if they possess all kinds of treasures, their greed will still not be satisfied. Like throwing firewood into a raging fire, so is greed; On the fearful and dangerous road, the ruler is always worried and afraid. All sufferings have desire as their root, and they can cover up good Dharma; When I renounced the world in the past, I abandoned all desires. Like a great snow mountain, even when blown by the wind, it can still be shaken; My mind relies on liberation, and various desires cannot move me. Worldly desires drive people to toil and rush about, constantly turning in the cycle of birth and death; Only I can become my own ruler, liberated from all fears. I know the faults of desires, and I see the tranquility of Nirvana; I should now abandon desires and go to the realm of pure joy.』
『At that time, King Bimbisara, having heard these words, asked the Bodhisattva: 『You, a renunciate, what wish do you have in performing these ascetic practices?』 The Bodhisattva replied: 『I wish to attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).』 The king said: 『If you attain the Way, you should remember me.』 He replied: 『According to your wish.』 After saying these words, the Bodhisattva went to the hermitage of the immortals near Grdhrakuta Mountain. Having arrived there, he followed the deportment of those immortals, observing their practices of standing, walking, sitting, and lying down. He saw their ascetic practices, often standing on one foot until the first watch of the night before resting, and the Bodhisattva also stood on one foot until the second watch before resting. Seeing their ascetic practice of scorching the body with five sources of heat until the first watch before resting, the Bodhisattva also scorched his body with five sources of heat until the second watch before resting. The extent of his ascetic practices was twice as much as theirs. The immortals, having seen this, discussed among themselves, saying: 『This is a great ascetic Shramana.』 For this reason, (the Bodhisattva) was called a great Shramana. At that time, the Bodhisattva asked the immortals: 『Great immortals! What wish do you have in performing such ascetic practices?』 One immortal replied: 『We wish to attain the position of Indra (King of the Gods).』
。』更一仙曰：『我等愿得大梵天王。』一仙又曰：『我等愿得欲界魔王。』菩薩爾時聞是語已，便自思念：『此等仙人天上人間輪迴不絕，此是耶道，非清凈道。』
「菩薩既見仙人行垢穢道，即便棄之，詣歌羅羅仙所。既至彼已，合掌恭敬相對而坐，問彼仙曰：『汝師是誰？我欲共學梵行。』彼仙報曰：『仁者喬答摩！我無尊者，汝欲學者隨意無礙。』菩薩問曰：『大仙得何法果？』仙人報曰：『仁者喬答摩！我得無想定。』菩薩聞此私作是念：『羅羅信心，我亦信心。羅羅精進有念有善有智，我亦有之。羅羅仙人見得如許多法乃至無想定，如是之法我豈不得？』爾時菩薩默然而去，念彼諸法，未得欲得、未證欲證、未見欲見。菩薩爾時獨處閑林，專念此道勤加精進。作是事已不久之間，便得證見此法。得此法已，還乃至彼羅羅仙所，白羅羅曰：『今汝此法乃至無想定，豈自得耶？』彼仙報曰：『如是喬答摩！乃至無想定我自得之。』菩薩報曰：『仁者，此等智慧乃至無想定，我亦得之。』彼仙報曰：『喬答摩！汝既得之我亦得之，我既得之汝亦得之。今我二人，此弟子眾可共教授，此法義理一種得故。』此羅羅仙即是菩薩第一教授阿遮利耶。彼羅羅仙，以菩薩智慧故，歡喜供養親好而住。菩薩爾時作如是
【現代漢語翻譯】 更一仙人說：『我們希望得到大梵天王（色界初禪天的天王）。』另一仙人又說：『我們希望得到欲界魔王（欲界第六天的天王）。』菩薩當時聽到這些話后，便自己思量：『這些仙人在天上人間輪迴不休，這是邪道，不是清凈之道。』 菩薩既然見到仙人修行污穢之道，便捨棄他們，前往歌羅羅仙人（老師的名字）那裡。到達后，合掌恭敬地相對而坐，問那位仙人說：『你的老師是誰？我想要一起學習梵行（清凈的行為）。』那位仙人回答說：『仁者喬答摩（菩薩的名字）！我沒有尊者，你想要學習，隨意沒有阻礙。』菩薩問道：『大仙得到什麼法果？』仙人回答說：『仁者喬答摩！我得到了無想定（一種禪定狀態）。』菩薩聽到這些，私下思量：『羅羅（仙人的名字）有信心，我也有信心。羅羅精進、有念、有善、有智慧，我也都有。羅羅仙人能夠得到如此多的法，乃至無想定，這樣的法我難道不能得到嗎？』當時菩薩默默地離開了，思念那些法，未得想要得到、未證想要證得、未見想要見到。菩薩當時獨自在空閑的樹林里，專心致志地思念此道，勤奮努力地精進。做了這些事後不久，便證得了此法。得到此法后，又回到羅羅仙人那裡，告訴羅羅說：『現在你的這個法，乃至無想定，是你自己得到的嗎？』那位仙人回答說：『是的，喬答摩！乃至無想定是我自己得到的。』菩薩回答說：『仁者，這些智慧，乃至無想定，我也得到了。』那位仙人回答說：『喬答摩！你既然得到了，我也得到了；我既然得到了，你也得到了。現在我們兩個人，這些弟子們可以共同教授，因為這種法義理是相同的。』這位羅羅仙人就是菩薩的第一位教授阿遮利耶（老師）。那位羅羅仙人，因為菩薩的智慧，歡喜供養，親近友好地住在一起。菩薩當時這樣想
【English Translation】 Another hermit said, 'We wish to obtain the Great Brahma King (the king of the first Dhyana heaven in the Realm of Form).' Another hermit also said, 'We wish to obtain the Demon King of the Desire Realm (the king of the sixth heaven in the Desire Realm).' When the Bodhisattva heard these words, he thought to himself, 'These hermits are endlessly revolving in the heavens and the human world. This is a heretical path, not a pure path.' Since the Bodhisattva saw that the hermits were practicing defiled paths, he abandoned them and went to the place of the hermit Kalara (name of a teacher). Having arrived there, he sat down with his palms together in reverence, facing each other, and asked the hermit, 'Who is your teacher? I wish to study pure conduct (Brahma-faring) together.' That hermit replied, 'Virtuous Gotama (name of the Bodhisattva)! I have no venerable one. If you wish to study, you are free to do so without hindrance.' The Bodhisattva asked, 'What Dharma fruit has the great hermit attained?' The hermit replied, 'Virtuous Gotama! I have attained the state of Non-Perception (a state of meditative absorption).' When the Bodhisattva heard this, he thought to himself, 'Kalara (name of the hermit) has faith, and I also have faith. Kalara is diligent, mindful, virtuous, and wise, and I also have these qualities. The hermit Kalara is able to attain so many Dharmas, even the state of Non-Perception. How could I not attain such a Dharma?' At that time, the Bodhisattva silently departed, contemplating those Dharmas, desiring to attain what he had not attained, desiring to realize what he had not realized, desiring to see what he had not seen. At that time, the Bodhisattva was alone in a secluded forest, single-mindedly contemplating this path, diligently applying himself with effort. Having done these things, before long, he realized this Dharma. Having attained this Dharma, he returned to the place of the hermit Kalara and said to Kalara, 'Now, this Dharma of yours, even the state of Non-Perception, did you attain it yourself?' That hermit replied, 'Yes, Gotama! I myself attained even the state of Non-Perception.' The Bodhisattva replied, 'Virtuous one, this wisdom, even the state of Non-Perception, I have also attained it.' That hermit replied, 'Gotama! Since you have attained it, I have also attained it; since I have attained it, you have also attained it. Now, the two of us can jointly teach these disciples, because this Dharma's meaning and principle are the same.' This hermit Kalara was the Bodhisattva's first teaching Acariya (teacher). That hermit Kalara, because of the Bodhisattva's wisdom, joyfully made offerings and lived in close friendship. The Bodhisattva then thought thus
念：『今此道法者，非智慧非證見，不得阿耨多羅三藐三菩提道，是垢穢道故。』菩薩知已告羅羅曰：『仁者好住，我今辭去。』
「菩薩爾時遊行山林，見水獺端正仙子（舊云郁頭藍者，此誤也），即往親近恭敬問訊，告彼仙曰：『汝師是誰？我共修學。』彼仙報曰：『我無尊者，汝欲修學隨意無礙。』菩薩問曰：『汝得何道？』彼仙報曰：『仁者喬答摩！我得乃至非非想定。』菩薩聞此私作是念：『此水獺仙有信心，我亦有之。有精進有念有善有智，我亦有之。彼得如是法，乃至非非想定，我豈不得？』默然而去，念彼諸法，未得欲得、未見欲見、未證欲證。即往閑林專修此道，勤加精進不久之間，乃至證非想非非想定。得是定已，還詣水獺仙所，白彼仙曰：『今汝此法豈自得耶？』答曰：『如是。』菩薩又曰：『大仙！此智慧乃至非想非非想定，我亦得之。』水獺報曰：『汝既得之我亦得之，我既得之汝亦得之。今我二人可共同住教授弟子。何以故？得法同故。』菩薩爾時作如是念：『如此之道，非智慧非正見，不得阿耨多羅三藐三菩提果，是垢穢道。』白彼仙曰：『汝今好住，我辭而去。』此是菩薩第二阿遮利耶。
「菩薩爾時遊行山林，時凈飯王憶念菩薩，令使尋訪相望道路，在所山林悉皆知
【現代漢語翻譯】 念道：『現在這種道法，既沒有智慧也沒有證見，不能獲得阿耨多羅三藐三菩提道（Anuttara-samyak-sambodhi，無上正等正覺），是污穢之道。』菩薩知道后告訴羅羅（Rahula）說：『仁者請安住於此，我現在要離開了。』 菩薩那時在山林中，見到水獺端正仙子（舊時翻譯為郁頭藍者，是錯誤的），就前去親近恭敬問候，告訴那位仙人說：『你的老師是誰？我想和你一起修行。』那位仙人回答說：『我沒有老師，你如果想修行，隨意都可以。』菩薩問道：『你得到了什麼道？』那位仙人回答說：『仁者喬答摩（Gautama），我得到了乃至非非想定（Neither perception nor non-perception）。』菩薩聽到這些，心裡想：『這位水獺仙人有信心，我也有。有精進、有念、有善、有智慧，我也有。他得到了這樣的法，乃至非非想定，我難道不能得到嗎？』於是默默地離開了，思念著那些法，未得到的想要得到、未見到的想要見到、未證悟的想要證悟。就前往清靜的樹林，專心修行這種道，勤奮精進，不久之後，就證得了非想非非想定。得到這種禪定后，又去水獺仙人那裡，告訴那位仙人說：『現在你的這種法，是你自己得到的嗎？』回答說：『是的。』菩薩又說：『大仙！這種智慧乃至非想非非想定，我也得到了。』水獺回答說：『你既然得到了，我也得到了，我既然得到了，你也得到了。現在我們兩個人可以共同住在這裡，教授弟子。為什麼呢？因為得到的法相同。』菩薩當時這樣想：『這樣的道，既沒有智慧也沒有正見，不能得到阿耨多羅三藐三菩提果（Anuttara-samyak-sambodhi，無上正等正覺），是污穢之道。』告訴那位仙人說：『你現在好好住在這裡，我告辭離開了。』這是菩薩的第二位阿遮利耶（Acharya，老師）。 菩薩那時在山林中，凈飯王（Suddhodana）思念菩薩，派使者尋找，沿路打聽，所有山林都知道。
【English Translation】 He recited: 『Now, this path is neither wisdom nor realization, and it cannot attain the path of Anuttara-samyak-sambodhi (unexcelled complete enlightenment), therefore it is a defiled path.』 The Bodhisattva, knowing this, said to Rahula (son of Buddha): 『Virtuous one, dwell in peace, I now take my leave.』 The Bodhisattva then went into the mountain forest and saw a handsome ascetic otter (the old translation 'Uddaka Ramaputta' is incorrect). He approached him with respect and inquired, saying to the ascetic: 『Who is your teacher? I wish to study with you.』 The ascetic replied: 『I have no teacher. If you wish to study, you are free to do so.』 The Bodhisattva asked: 『What path have you attained?』 The ascetic replied: 『Virtuous Gautama (Buddha's name), I have attained even the state of neither perception nor non-perception (Neither perception nor non-perception).』 Upon hearing this, the Bodhisattva thought to himself: 『This ascetic otter has faith, and so do I. He has diligence, mindfulness, goodness, and wisdom, and so do I. He has attained such a state, even the state of neither perception nor non-perception, so why can't I?』 He silently departed, contemplating those teachings, desiring to attain what he had not yet attained, to see what he had not yet seen, and to realize what he had not yet realized. He went to a secluded forest and diligently practiced this path, exerting himself with diligence, and before long, he attained the state of neither perception nor non-perception. Having attained this samadhi, he returned to the ascetic otter and said to him: 『Now, this teaching of yours, did you attain it yourself?』 The ascetic replied: 『Yes.』 The Bodhisattva then said: 『Great ascetic! This wisdom, even the state of neither perception nor non-perception, I have also attained it.』 The otter replied: 『Since you have attained it, I have also attained it. Since I have attained it, you have also attained it. Now, the two of us can dwell together and teach disciples. Why? Because we have attained the same teaching.』 The Bodhisattva then thought: 『This path is neither wisdom nor right view, and it cannot attain the fruit of Anuttara-samyak-sambodhi (unexcelled complete enlightenment), it is a defiled path.』 He said to the ascetic: 『Now, dwell in peace, I take my leave.』 This was the Bodhisattva's second Acharya (teacher). The Bodhisattva was then in the mountain forest. King Suddhodana (Buddha's father) missed the Bodhisattva and sent messengers to search for him, inquiring along the roads, and all the mountain forests knew.
處。既聞太子辭彼水獺，無有侍者獨行山林，即差童子三百人往侍太子；天示城王既聞是事，復差二百童子往侍太子。如是五百童子圍繞菩薩，于諸山林隨意遊觀。爾時菩薩便作是念：『我今欲于林間靜住，不可令其多人圍繞而求甘露。然我應留侍者五人，餘者放還。』是時菩薩，于母宗親中而留兩人、于父宗親中而留三人，而此五人承事菩薩，餘者各令還國。
「爾時菩薩與此五人圍繞，往伽耶城南，詣烏留頻螺西那耶尼聚落。四邊遊行于尼連禪河邊，見一勝地，樹林美茂其水清冷，底有純沙岸平水滿，易可取汲。青草遍地，岸闊堤高，有雜花樹。在於岸上，滋茂殊勝。菩薩見此殊勝之地，作如是念：『此地樹茂其水清冷、底有純沙、岸平水滿、易可取汲、青草遍地，岸闊堤高有雜花樹。在於岸上，滋茂殊勝。若有人樂修禪慧者，可居此地。我今欲於此地念諸寂定，此樹林中斷諸煩惱。』菩薩作是念已，便於樹下端身而坐，以舌拄腭兩齒相合，善調氣息攝住其心，令心摧伏壓捺考責，于諸毛孔皆悉流汗，猶如猛士搦一弱人，拉折壓捺復惱彼情，其人當即遍體流汗。菩薩伏其身心亦復如是。因此轉加精進，曾不暫舍，得輕安身獲無障礙，調直其心無有疑惑。菩薩如是作極苦苦不樂苦，雖受眾苦，其心猶自不能安
【現代漢語翻譯】 現代漢語譯本： 於是，當太子聽到水獺已經離開，並且沒有侍從獨自前往山林時，立即派遣了三百名童子去侍奉太子；天示城的國王聽到這件事後，又派遣了二百名童子去侍奉太子。就這樣，五百名童子圍繞著菩薩（菩薩：指釋迦牟尼成佛前），在各個山林中隨意遊覽觀賞。 這時，菩薩便這樣想：『我現在想要在林間安靜地居住，不能讓這麼多人圍繞著我來尋求甘露（甘露：比喻佛法）。我應該留下五名侍者，其餘的人讓他們回去。』於是，菩薩在母親的宗親中留下了兩人，在父親的宗親中留下了三人，這五個人侍奉菩薩，其餘的人各自讓他們回國。 那時，菩薩與這五個人一起，前往伽耶城南，到達烏留頻螺西那耶尼聚落（烏留頻螺西那耶尼聚落：地名）。四處尋找，在尼連禪河（尼連禪河：古印度一條河的名字）邊，發現了一處勝地，樹林茂盛美麗，河水清澈寒冷，河底有純凈的沙子，河岸平坦，河水充盈，容易取水。青草遍地，河岸寬闊，堤岸高聳，有各種各樣的花樹。生長在岸上，顯得格外茂盛優美。菩薩看到這處殊勝之地，這樣想：『這地方樹木茂盛，河水清澈寒冷，河底有純凈的沙子，河岸平坦，河水充盈，容易取水，青草遍地，河岸寬闊，堤岸高聳，有各種各樣的花樹。生長在岸上，顯得格外茂盛優美。如果有人喜歡修行禪定智慧，可以居住在這裡。我現在想要在這裡修習各種寂靜禪定，在這片樹林中斷除各種煩惱。』 菩薩這樣想完，便在樹下端正身體坐著，用舌頭抵住上顎，上下牙齒輕輕合攏，好好地調整呼吸，收攝住自己的心，讓心降伏、壓制、拷問責備自己，全身的毛孔都流出了汗水，就像勇猛的壯士抓住一個弱小的人，拉扯、折磨、壓制，又惱怒他，那個人立刻就會全身流汗。菩薩降伏自己的身心也是這樣。因此更加精進，從不稍微懈怠，得到了輕安的身軀，獲得了沒有障礙的狀態，調正自己的心，沒有疑惑。菩薩就這樣進行極端的苦行，不享受快樂，雖然承受各種痛苦，他的心仍然不能安定。
【English Translation】 English version: Thereupon, as soon as the Prince heard that the otter had departed and that he was traveling alone in the mountains without attendants, he immediately dispatched three hundred boys to attend upon the Prince. The king of Tian Shi City, upon hearing of this matter, further dispatched two hundred boys to attend upon the Prince. Thus, five hundred boys surrounded the Bodhisattva (Bodhisattva: refers to Siddhartha Gautama before his enlightenment), freely wandering and observing in the various mountains and forests. At that time, the Bodhisattva then thought: 'I now wish to dwell quietly in the forest, and I cannot allow so many people to surround me in seeking the nectar (nectar: a metaphor for the Buddha's teachings). I should keep five attendants, and let the rest return.' Thereupon, the Bodhisattva retained two people from his mother's relatives and three people from his father's relatives. These five people attended to the Bodhisattva, and the rest were each ordered to return to their country. At that time, the Bodhisattva, surrounded by these five people, went south of Gaya City and arrived at the village of Uruvilva-senani (Uruvilva-senani: place name). Searching in all directions, he found a scenic spot near the Nairanjana River (Nairanjana River: name of an ancient Indian river), with beautiful and lush trees, clear and cold water, a bottom of pure sand, a flat bank, and abundant water, making it easy to draw water. Green grass covered the ground, the bank was wide, and the embankment was high, with various flowering trees. Growing on the bank, it appeared particularly lush and beautiful. Seeing this extraordinary place, the Bodhisattva thought: 'This place has lush trees, clear and cold water, a bottom of pure sand, a flat bank, and abundant water, making it easy to draw water, green grass covers the ground, the bank is wide, and the embankment is high, with various flowering trees. Growing on the bank, it appears particularly lush and beautiful. If someone enjoys practicing meditation and wisdom, they can live here. I now wish to practice various peaceful meditations in this place, and in this forest, I will cut off all afflictions.' After the Bodhisattva had this thought, he sat upright under a tree, with his tongue pressed against his palate and his upper and lower teeth gently closed, carefully adjusting his breath, gathering and restraining his mind, causing his mind to subdue, suppress, examine, and reproach itself. Sweat flowed from all the pores of his body, just as a brave warrior seizes a weak person, pulling, tormenting, and suppressing him, and also vexing him, that person would immediately sweat all over his body. The Bodhisattva subduing his body and mind was also like this. Therefore, he increased his diligence, never abandoning it even for a moment, attained a light and comfortable body, obtained a state without obstacles, straightened his mind without doubt. The Bodhisattva thus practiced extreme asceticism, not enjoying pleasure, and although he endured various sufferings, his mind still could not be at peace.
于正定。
「爾時菩薩復作是念：『我今不如閉塞諸根不令放逸，使不喘動寂然而住。』於是先攝其氣不令出入。由氣不出故，氣上衝頂。菩薩因遂頂痛，猶如力士以諸鐵嘴𣂪弱人頂。菩薩爾時轉加精進不起退心。由是得輕安身，隨順所修其心專定，無有疑惑。如是種種自強考責，忍受極苦苦及不樂苦，于其心中曾不暫舍，而猶不得入于正定。何以故？由從多生所熏習故。菩薩復作是念：『我今應當轉加勤固，閉塞諸根令氣內擁入于禪定。』作是念已，便閉其氣不令喘息，其氣復從頂下衝于耳根，氣滿無耳，猶如積氣聚𣡖袋口。受如是種種諸苦，乃至不能得入于正定。何以故？由久遠時所熏習故。菩薩復作是念：『我當倍加精進，內攝其氣令其脹滿而入禪定。』閉其口鼻令氣悉斷。氣既不出，卻下入腹五藏皆滿，其腹便脹如滿𣡖袋。復加功用輕安其身，隨順所修其心專定，無有疑惑。菩薩如是受種種苦受，其心猶不入于正定，由從多時染熏習故。菩薩復作是念：『我今倍加入脹滿定。』入此定已擁閉其氣，其氣覆上衝頂，其頂結痛，猶如力士以其繩索勒縛系羸弱人，頭頂悉皆脹滿。菩薩受如是等最極苦已，乃至不能得於正定。何以故？由多時熏習故。菩薩復作是念：『我今應當倍加功用入脹滿定。』入其定已其
【現代漢語翻譯】 現代漢語譯本 于正定。
『這時菩薩又這樣想：『我現在不如閉塞所有的感官，不讓它們放縱散亂，使氣息不喘動，寂靜地安住。』於是先收攝氣息，不讓它呼出吸入。由於氣息不能呼出，氣就向上衝擊頭頂。菩薩因此感到頭頂疼痛，就像力士用鐵鉗夾住弱者的頭頂一樣。菩薩當時更加精進，不生退卻之心。因此得到輕安的身心，隨順所修的禪定，內心專注堅定，沒有疑惑。像這樣種種自我勉勵和鞭策，忍受極度的痛苦以及不喜歡的痛苦，心中從不曾片刻捨棄，但仍然不能進入正定。為什麼呢？因為這是由於多生以來所熏習的緣故。菩薩又想：『我現在應當更加努力，閉塞所有的感官，讓氣息內聚，進入禪定。』這樣想之後，便閉住氣息，不讓呼吸，氣息又從頭頂向下衝擊耳根，氣息充滿，耳朵閉塞，就像積聚氣息的袋子被紮緊了口。承受像這樣種種的痛苦，乃至不能進入正定。為什麼呢？因為這是由於長久以來所熏習的緣故。菩薩又想：『我應當更加精進，將氣息內收，使其脹滿，從而進入禪定。』閉住口鼻，使氣息完全斷絕。氣息既然不能呼出，就向下進入腹部，五臟都脹滿，腹部就脹大，像裝滿東西的袋子。又加上功用，使身體輕安，隨順所修的禪定，內心專注堅定，沒有疑惑。菩薩像這樣承受種種的苦受，內心仍然不能進入正定，因為這是由於長時間的染污熏習的緣故。菩薩又想：『我現在要更加進入脹滿定。』進入這種禪定后，擁塞閉住氣息，氣息向上衝擊頭頂，頭頂緊繃疼痛，就像力士用繩索勒住虛弱的人，頭頂全部脹滿。菩薩承受像這樣最極端的痛苦之後，乃至不能得到正定。為什麼呢？因為這是由於長時間的熏習的緣故。菩薩又想：『我現在應當更加努力進入脹滿定。』進入這種禪定后，其』
【English Translation】 English version In Right Concentration.
『At that time, the Bodhisattva further contemplated: 『It is better now that I shut off all the senses, not allowing them to be unrestrained, so that there is no panting or movement, and I dwell in stillness.』 Thereupon, he first restrained his breath, not allowing it to go out or come in. Because the breath did not go out, the breath rushed upwards to the crown of his head. The Bodhisattva then experienced pain in his head, as if a strong man were clamping the head of a weak person with iron tongs. At that time, the Bodhisattva increased his diligence and did not give rise to a retreating mind. Because of this, he attained a light and comfortable body, according with what he cultivated, his mind focused and resolute, without doubt. In this way, he strengthened and examined himself in various ways, enduring extreme suffering and unpleasant suffering, never abandoning it even for a moment in his mind, yet he still could not enter into right concentration. Why? Because of the habitual conditioning from many lifetimes. The Bodhisattva further contemplated: 『Now I should increase my diligence, shutting off all the senses, causing the breath to be contained within, entering into meditative concentration.』 Having thought this, he then shut off his breath, not allowing it to be exhaled. The breath then rushed down from the crown of his head to his ears, the breath filling them, as if a bag filled with air had its mouth tied shut. Enduring such various sufferings, he still could not enter into right concentration. Why? Because of the habitual conditioning from a long time ago. The Bodhisattva further contemplated: 『I should increase my diligence even more, drawing in my breath, causing it to swell, and thereby enter into meditative concentration.』 He shut off his mouth and nose, causing his breath to be completely cut off. Since the breath could not go out, it went downwards into his abdomen, filling all five viscera, and his abdomen then swelled up like a bag filled with things. He further applied effort, making his body light and comfortable, according with what he cultivated, his mind focused and resolute, without doubt. The Bodhisattva, enduring such various sufferings, still could not enter into right concentration, because of the defiled habitual conditioning from a long time. The Bodhisattva further contemplated: 『Now I will enter even more deeply into the swelling concentration.』 Having entered this concentration, he contained and shut off his breath, the breath then rushing upwards to the crown of his head, the crown of his head becoming tight and painful, as if a strong man were binding and tying up a weak person with ropes, the entire crown of his head swelling up. The Bodhisattva, having endured such extreme suffering, still could not attain right concentration. Why? Because of the habitual conditioning from a long time. The Bodhisattva further contemplated: 『Now I should increase my effort even more, entering into the swelling concentration.』 Having entered this concentration, his』
氣滿脹，其腹結痛，如屠牛人以其利刀刺于牛腹。菩薩受如是苦受，乃至不能獲于正定。何以故？由多時染熏習故。菩薩復作是念：『我今應當倍加精進入脹滿定。』既入定已閉塞口鼻，其氣脹滿周遍身體，其身盛熱，猶二力士執羸弱人內于猛火。菩薩如是受種種苦受，乃至不得入于正定。菩薩復作是念：『我今不如斷諸食飲。』
「爾時諸天觀見菩薩斷諸食飲，詣菩薩所告曰：『大士！汝今嫌人間食，我等愿以甘露入菩薩毛孔，汝應受取。』菩薩便作是念：『一切諸人已知我斷人間食，今受甘露便成妄語。若於邪見一切眾生，由妄語邪見故，身亡滅后，墮落惡趣于地獄中生，我今應當不受此事。然我今應少通人食，或小豆、大豆及牽牛子，煮取其汁日常少吃。』作是念已不受天語，遂取小豆、大豆及牽牛子煮汁少吃。於是菩薩，身體肢節皆悉萎瘦無肉，如八十歲女人肢節枯憔，菩薩羸瘦亦復如是。爾時菩薩由少食故，頭頂疼枯又復酸腫，如未熟蓏子擿去其蔓見日萎憔，菩薩頭頂亦復如是。菩薩於是轉加精進得輕安身，隨所念修受種種苦受，乃至心不能獲入于正定。菩薩爾時以少食故，眼睛卻入，猶如被人挑去，如井中見星，菩薩眼睛亦復如是。菩薩於是復倍精進受諸苦受，乃至不獲入于正定。何以故？由從多
【現代漢語翻譯】 現代漢語譯本：氣充滿腹部，腹部因此結塊疼痛，就像屠夫用鋒利的刀刺入牛的腹部一樣。菩薩承受著這樣的痛苦，甚至無法獲得正定。這是什麼原因呢？因為長久以來受到染污習性的影響。菩薩又這樣想：『我現在應當更加精進地進入脹滿定。』進入禪定后，他閉塞口鼻，氣息脹滿遍佈全身，身體變得非常熱，就像兩個力士把一個虛弱的人扔進猛烈的火焰中一樣。菩薩這樣承受著各種各樣的痛苦，甚至無法進入正定。菩薩又這樣想：『我現在不如斷絕一切飲食。』 當時，諸天看到菩薩斷絕一切飲食，來到菩薩處所告訴他說：『大士（偉大的修行者）！您現在嫌棄人間食物，我們願意將甘露注入菩薩的毛孔，您應該接受。』菩薩便這樣想：『所有人都已經知道我斷絕人間食物，現在接受甘露便成了妄語。如果邪見的一切眾生，因為妄語邪見的原因，身亡之後，墮落到惡趣地獄中去，我現在不應該接受這件事。然而我現在應該稍微吃一點人間食物，或者小豆、大豆以及牽牛子的汁，每天少量食用。』這樣想之後，菩薩沒有接受諸天的提議，於是取了小豆、大豆以及牽牛子煮汁少量食用。於是菩薩的身體肢節都變得萎靡瘦弱，如同八十歲老婦人的肢節枯槁憔悴，菩薩的羸弱瘦削也是這樣。當時菩薩因為少量飲食的緣故，頭頂疼痛枯槁又酸又腫，如同未成熟的瓜果被摘去瓜蔓后見到太陽而萎靡憔悴，菩薩的頭頂也是這樣。菩薩於是更加精進，獲得了輕安之身，隨著所念所修，承受著各種各樣的痛苦，甚至心都不能獲得進入正定。菩薩當時因為少量飲食的緣故，眼睛凹陷進去，就像被人挖去一樣，如同在井中看到星星，菩薩的眼睛也是這樣。菩薩於是更加精進地承受各種痛苦，甚至不能獲得進入正定。這是什麼原因呢？因為從多
【English Translation】 English version: His abdomen was full and distended, causing knotted pain, like a butcher stabbing the belly of an ox with a sharp knife. The Bodhisattva endured such suffering that he could not even attain right concentration (Skt: Samadhi). Why? Because of the long-time influence of defiled habits. The Bodhisattva then thought: 'Now I should redouble my efforts to enter the Samadhi of fullness.' Having entered Samadhi, he closed his mouth and nose, and his breath filled and distended his entire body. His body became intensely hot, as if two strong men were holding a weak person inside a raging fire. The Bodhisattva endured all kinds of suffering in this way, yet he could not enter right concentration. The Bodhisattva then thought: 'Now I might as well cut off all food and drink.' At that time, the gods, seeing that the Bodhisattva had cut off all food and drink, went to the Bodhisattva and said: 'Great being (Skt: Mahasattva)! Now that you dislike human food, we are willing to infuse nectar into the Bodhisattva's pores. You should accept it.' The Bodhisattva then thought: 'Everyone already knows that I have cut off human food. If I accept nectar now, it would be a lie. If all sentient beings with wrong views, due to lying and wrong views, fall into evil destinies and are born in hell after death, I should not accept this. However, now I should eat a little human food, or the juice of small beans, large beans, and morning glory seeds, and eat a small amount daily.' Having thought this, the Bodhisattva did not accept the gods' offer and instead took small beans, large beans, and morning glory seeds and boiled them into juice, eating a small amount. As a result, the Bodhisattva's body and limbs became withered and emaciated, like the withered and haggard limbs of an eighty-year-old woman. The Bodhisattva's emaciation was also like this. At that time, because the Bodhisattva ate so little, the top of his head ached, withered, and was sore and swollen, like an unripe melon that withers and becomes haggard when its vine is removed and exposed to the sun. The top of the Bodhisattva's head was also like this. The Bodhisattva then became even more diligent, attained a light and comfortable body, and, according to what he contemplated and practiced, endured all kinds of suffering, yet his mind could not attain entry into right concentration. At that time, because the Bodhisattva ate so little, his eyes receded inward, as if they had been gouged out, like seeing stars in a well. The Bodhisattva's eyes were also like this. The Bodhisattva then became even more diligent in enduring all kinds of suffering, yet he could not attain entry into right concentration. Why? Because from many
時所熏習故。菩薩以少食故。兩脅皮骨枯虛高下，猶三百年草屋，菩薩兩脅亦復如是。菩薩爾時轉倍勤念受諸苦受，乃至心不能獲入于正定，由從多時所熏習故。菩薩以少食故。脊骨羸屈，猶如箜篌欲起則伏、欲坐仰倒、欲端腰立、上下不隨。菩薩困頓乃至於是，以手摩身諸毛隨落。菩薩復作是念：『今我所行非正智非正見，不能至無上菩提。』
根本說一切有部毗奈耶破僧事卷第四 大正藏第 24 冊 No. 1450 根本說一切有部毗奈耶破僧事
根本說一切有部毗奈耶破僧事卷第五
大唐三藏法師義凈奉 制譯
「爾時有三天人詣菩薩所見菩薩身，遞相議曰，其一天云：『此喬答摩是黑沙門。』其二天云：『此喬答摩黕色沙門。』第三天云：『非黑非黕，是蒼色沙門。』因天議故，菩薩遂得三名。菩薩所有身上光色，皆悉變沒。菩薩於是時中不曾聽聞，心中自生三種譬喻辯才。所言三者：一者濕木有潤從水而出火鉆亦濕，有人遠來求火，以濕火鉆鉆彼濕木欲使生火，火無出法。若有沙門婆羅門，身雖離欲心猶愛染，耽欲耽愛、著欲處欲、悅欲伴欲，有如是等常在心中。彼諸人等，縱苦其身受諸極苦，忍諸酸毒受如此受，非正智非正見，不能得於無上正道。二者濕木有潤在於水
【現代漢語翻譯】 由於長久以來的熏習，菩薩因為減少食物攝入，導致兩脅的皮和骨頭枯瘦，高低不平，就像三百年的草屋一樣，菩薩的兩脅也是如此。菩薩那時更加倍地勤奮，忍受各種痛苦，甚至心都無法進入正定，這也是由於長時間的熏習所致。菩薩因為減少食物攝入，脊骨變得彎曲脆弱，就像箜篌一樣，想要起身就倒伏，想要坐下就仰倒，想要端正腰身站立，上下都不聽使喚。菩薩困頓到這種程度，用手摩擦身體，毛髮都隨之脫落。菩薩又這樣想：『我現在所做的，不是真正的智慧，不是真正的見解，不能達到無上的菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。』
根本說一切有部毗奈耶破僧事卷第四 大正藏第 24 冊 No. 1450 根本說一切有部毗奈耶破僧事
根本說一切有部毗奈耶破僧事卷第五
大唐三藏法師義凈奉 制譯
『當時有三位天人來到菩薩所在的地方，看到菩薩的身體，互相議論說，其中一位天人說：『這位喬答摩（Gautama，姓氏，意為「最好的牛」）是黑色的沙門（Śrāmaṇa，出家求道者）。』第二位天人說：『這位喬答摩是顏色黯淡的沙門。』第三位天人說：『不是黑色也不是黯淡色，是蒼色的沙門。』因為天人的議論，菩薩因此得到了三個名字。菩薩身上所有的光芒都消失了。菩薩在這個時候不曾聽聞，心中自然生出三種譬喻辯才。所說的三種譬喻是：第一種，潮濕的木頭含有水分，從水中取出，用來鉆木取火的火鉆也是濕的，有人從遠處來尋求火，用潮濕的火鉆鉆這潮濕的木頭想要生火，火是不可能出現的。如果有沙門（Śrāmaṇa，出家求道者）或婆羅門（Brāhmaṇa，印度教祭司），身體雖然離開了慾望，心中仍然貪愛染著，沉溺於慾望，貪戀愛慾，執著于慾望，喜歡慾望，與慾望為伴，有像這樣的人常常在心中想著這些。那些人，即使折磨自己的身體，忍受各種極端的痛苦，忍受各種酸楚毒害，承受這樣的苦受，也不是真正的智慧，不是真正的見解，不能得到無上的正道。第二種，潮濕的木頭含有水分，放在水中
【English Translation】 Due to the habitual practice over time, the Bodhisattva, by reducing food intake, caused the skin and bones of his ribs to become withered, uneven, like a three-hundred-year-old thatched hut, so were the Bodhisattva's ribs. At that time, the Bodhisattva became even more diligent, enduring all kinds of suffering, to the point that his mind could not attain right concentration, due to the habitual practice over a long period. The Bodhisattva, by reducing food intake, caused his spine to become weak and bent, like a Konghou (Chinese harp); wanting to rise, it would fall; wanting to sit, it would lean back; wanting to straighten the waist and stand, the upper and lower parts would not follow. The Bodhisattva was so exhausted that when he rubbed his body with his hands, his hairs would fall out. The Bodhisattva then thought: 'What I am doing now is not true wisdom, not true insight, and cannot lead to Anuttarā-samyak-saṃbodhi (無上菩提, unsurpassed complete enlightenment).'
Mūlasarvāstivāda-Vinaya-Saṃghabhedavastu Volume 4 Taisho Tripitaka Volume 24 No. 1450 Mūlasarvāstivāda-Vinaya-Saṃghabhedavastu
Mūlasarvāstivāda-Vinaya-Saṃghabhedavastu Volume 5
Translated under Imperial Order by Dharma Master Yijing of the Great Tang Dynasty
'At that time, three Devas (天人, celestial beings) went to where the Bodhisattva was and, seeing the Bodhisattva's body, discussed among themselves. One Deva said: 'This Gautama (喬答摩, family name, meaning 'best cow') is a black Śrāmaṇa (沙門, ascetic).' The second Deva said: 'This Gautama is a dark-colored Śrāmaṇa.' The third Deva said: 'He is neither black nor dark, but an ashen-colored Śrāmaṇa.' Because of the Devas' discussion, the Bodhisattva thus obtained three names. All the light on the Bodhisattva's body disappeared. At this time, the Bodhisattva had not heard of this, but three kinds of metaphorical eloquence arose spontaneously in his mind. The three metaphors are: First, wet wood contains moisture, taken from the water, and the fire drill used to bore wood for fire is also wet. Someone comes from afar seeking fire, using the wet fire drill to bore the wet wood, wanting to produce fire, but fire cannot be produced. If there are Śrāmaṇas (沙門, ascetics) or Brāhmaṇas (婆羅門, priests), although their bodies have left desire, their minds still crave and are attached, indulging in desire, craving love, clinging to desire, enjoying desire, and associating with desire, with such thoughts constantly in their minds. Those people, even if they torment their bodies, endure all kinds of extreme suffering, endure all kinds of bitterness and poison, and endure such suffering, it is not true wisdom, not true insight, and they cannot attain unsurpassed enlightenment. Second, wet wood contains moisture, placed in water
邊，有人遠來求火，以干火鉆鉆其潤木，雖欲得火火無然法。如是沙門婆羅門，身雖離欲心猶愛染，于諸欲中，耽欲愛慾、著欲處欲、悅欲伴欲。有如是過常在身心，縱苦其身受于極苦忍諸酸毒，受如此受，非正智非正見，不能至於無上正道。三者朽爛之木無有津潤在於濕岸，有人求火，雖以火鉆鉆之火無然法。如是沙門婆羅門，身雖離欲心猶愛染受于苦受，非正智非正見，不能得於無上正道。菩薩爾時悟此喻已，自作是念：『我今應當日食一麻。』雖食一麻，常為飢火之所燒逼，其身肢節轉更羸瘦；為飢火不息，復日食一粳米；飢火不息，復日食一拘羅，猶還羸瘦；日食一蓽豆，猶還枯憔；復日食一甘豆，猶尚枯瘦；日食一大豆，猶復困憔。
「爾時凈飯王聞此苦行懊惱啼泣，及諸宮人婇女，脫身瓔珞敷草而坐，亦復日食一麻、一米及一豆等。爾時耶輸陀羅以少食故，懷娠漸損。王聞是事，作如是念：『若菩薩苦行不止，耶輸陀羅更聞斯語，必大憂惱其娠墮落，便至於死。我今當設方便，令不知菩薩苦行。』時凈飯王告諸宮人：『其菩薩苦行，勿令耶輸陀羅知。』並敕往來使者：『菩薩苦行，無令餘人輒知此事。』凈飯王雖從使者聞菩薩苦行，以諸方便告諸宮人：『菩薩今者已食。』菩薩爾時所食一麻一米，
【現代漢語翻譯】 現代漢語譯本： 『邊地，有人遠道而來尋求火種，用乾燥的取火工具鉆取潮濕的木頭，即使想要得到火，也是不可能的。』就像那些沙門（Śrāmaṇa，指佛教或其他苦行宗教的修行者）和婆羅門（Brāhmaṇa，指婆羅門教的僧侶），雖然身體離開了慾望，內心仍然貪戀染著，對於各種慾望，他們沉溺於慾望的愛戀，執著于慾望的處所，喜悅于慾望的伴隨。像這樣的過失常常存在於他們的身心之中，即使他們折磨自己的身體，承受極度的痛苦，忍受各種酸楚毒害，承受這樣的苦行，因為沒有正確的智慧和見解，也不能達到無上的正道。 『第三種情況是，朽爛的木頭沒有水分，放置在潮濕的岸邊，有人想要取火，即使使用取火工具鉆取，也是不可能生火的。』就像那些沙門和婆羅門，雖然身體離開了慾望，內心仍然貪戀染著，承受各種苦行，因為沒有正確的智慧和見解，也不能證得無上的正道。 菩薩（Bodhisattva，指追求覺悟的修行者）當時領悟了這個比喻后，自己這樣想：『我現在應當每天只吃一粒麻。』即使只吃一粒麻，仍然常常被飢餓的火焰所燒灼逼迫，他的身體肢節變得更加羸弱消瘦；因為飢餓的火焰沒有止息，又每天只吃一粒粳米；飢餓的火焰沒有止息，又每天只吃一粒拘羅（Kula，古代的容量單位），仍然還是羸弱消瘦；每天只吃一粒蓽豆（Vigna angularis，一種豆類），仍然還是枯槁憔悴；又每天只吃一粒甘豆（Pisum sativum，豌豆），仍然還是枯瘦；每天只吃一粒大豆（Glycine max，黃豆），仍然還是困頓憔悴。 『當時凈飯王（Śuddhodana，釋迦牟尼的父親）聽到菩薩這樣苦行，懊惱地啼哭，以及各位宮人婇女，脫下身上的瓔珞，鋪上草蓆而坐，也同樣每天只吃一粒麻、一粒米和一粒豆等。』當時耶輸陀羅（Yaśodharā，釋迦牟尼的妻子）因為食物減少的緣故，懷孕漸漸受到損害。國王聽到這件事，這樣想：『如果菩薩的苦行不止息，耶輸陀羅再聽到這些話，必定會非常憂惱，以至於墮胎，甚至死亡。我現在應當想個辦法，讓她不知道菩薩的苦行。』當時凈飯王告訴各位宮人：『不要讓耶輸陀羅知道菩薩的苦行。』並且告誡往來的使者：『不要讓其他人知道菩薩苦行這件事。』凈飯王雖然從使者那裡聽到菩薩的苦行，仍然用各種方法告訴各位宮人：『菩薩現在已經進食了。』菩薩當時所吃的只是一粒麻、一粒米，
【English Translation】 English version: 'In a remote area, someone comes from afar seeking fire, using a dry fire drill to bore into moist wood. Even if they desire fire, there is no way to produce it.' It is like those Śrāmaṇas (Buddhist or other ascetic practitioners) and Brāhmaṇas (Brahmin priests), who, though their bodies have left desire, their minds still cling to attachment. In various desires, they indulge in the love of desire, cling to the places of desire, delight in the company of desire, and are pleased with desire's companionship. Such faults constantly reside in their bodies and minds. Even if they torment their bodies, endure extreme suffering, and tolerate all kinds of bitterness and pain, enduring such suffering, without right wisdom and right view, they cannot reach the unsurpassed right path. 'The third situation is that rotten wood has no moisture and is placed on a damp bank. Someone seeks fire, but even if they use a fire drill to bore into it, there is no way to produce fire.' It is like those Śrāmaṇas and Brāmaṇas, who, though their bodies have left desire, their minds still cling to attachment and endure various sufferings. Without right wisdom and right view, they cannot attain the unsurpassed right path. The Bodhisattva (a being who seeks enlightenment) then understood this analogy and thought to himself: 'I should now eat only one sesame seed a day.' Even eating only one sesame seed, he was constantly burned and pressed by the fire of hunger, and his limbs became even more emaciated and weak. Because the fire of hunger did not cease, he then ate only one grain of rice a day; the fire of hunger did not cease, and he then ate only one Kula (an ancient unit of volume) of rice, yet he was still emaciated and weak; he ate only one adzuki bean (Vigna angularis) a day, yet he was still withered and haggard; he then ate only one pea (Pisum sativum) a day, yet he was still thin and weak; he ate only one soybean (Glycine max) a day, yet he was still tired and haggard. 'At that time, King Śuddhodana (father of Siddhartha Gautama) heard of the Bodhisattva's ascetic practices and wept in distress, and the palace women and concubines took off their ornaments, spread grass mats, and sat down, also eating only one sesame seed, one grain of rice, and one bean each day.' At that time, Yaśodharā (wife of Siddhartha Gautama) was gradually harmed in her pregnancy due to the reduced food. The king heard of this and thought: 'If the Bodhisattva's ascetic practices do not stop, and Yaśodharā hears these words again, she will surely be greatly distressed, leading to miscarriage and even death. I should now devise a way to prevent her from knowing about the Bodhisattva's ascetic practices.' At that time, King Śuddhodana told the palace women: 'Do not let Yaśodharā know about the Bodhisattva's ascetic practices.' And he instructed the messengers who came and went: 'Do not let anyone else know about the Bodhisattva's ascetic practices.' Although King Śuddhodana heard about the Bodhisattva's ascetic practices from the messengers, he still used various means to tell the palace women: 'The Bodhisattva has already eaten.' At that time, the Bodhisattva ate only one sesame seed and one grain of rice,
乃自念言：『今為此法，非正智非正見，不能得於無上之道。我當別修苦行食諸穢食。』復作是念：『食何穢食？應取新生犢子未吃草者之所糞尿。』作是念已便取而食。雖食此物，仍令食力消盡。然後復食，既而食已，便於尸林之下，枕臥死人及諸枯骨，以右脅著地蓋於兩足，內念光相如是繫念，行住坐臥曾無暫舍。菩薩若坐，有諸村野男女，見菩薩坐寂然而定，手執草莖穿菩薩耳穴，左右而出，如是戲笑去來抽挽，便語菩薩耳言：『看此坌土之鬼。』又復重言：『坌土之鬼。』復以土塊瓦石擲菩薩身上。斯等雖于菩薩之身如是戲弄，爾時菩薩不起恚心無粗惡語，菩薩如此難忍能受。是時菩薩以發勤策不息，輕安身體未曾休廢，習續正念意無疑慮，專心於定住三摩地。
「爾時菩薩復作是念：『諸有欲舍苦故，勤修諸行。我所受苦無人超過，此非正道、非正智、非正見，非能至於無上等覺。』菩薩復作是念：『何為正道、正智、正見，得至無上正等菩提？』又作是念：『我自憶知，住父釋迦凈飯宮內撿校田里贍部樹下而坐，舍諸不善離欲惡法，尋伺之中，生諸寂靜得安樂喜，便獲初禪。此應是道預流之行，是正智正見正等覺，我今不能善修成就。何以故？為我羸弱然，我應為隨意喘息，廣吃諸食飯豆酥等，以
【現代漢語翻譯】 現代漢語譯本：於是他自己思忖：『現在爲了這個法門，如果不是真正的智慧和真正的見解，就不能證得無上的道。我應當另外修行苦行，吃各種污穢的食物。』他又這樣想：『吃什麼污穢的食物好呢？應該吃新生小牛尚未吃草時所排泄的糞尿。』這樣想完，他就取來食用。即使吃了這些東西，仍然讓食物的力量完全消化殆盡。然後再次食用，吃完之後，就在尸林之下，枕著死人和各種枯骨，以右脅著地，雙腳相疊，內心專注于光明之相，像這樣繫念，行走、站立、坐臥，沒有片刻的捨棄。菩薩如果坐著，有些村野男女，看見菩薩坐著寂靜入定，就手拿草莖穿菩薩的耳孔，左右穿出，像這樣嬉戲嘲笑，來回抽拉，並且對菩薩的耳朵說：『看這個滿身塵土的鬼。』又重複說：『塵土鬼。』又用土塊瓦片扔向菩薩的身上。這些人雖然對菩薩的身體這樣戲弄，那時菩薩不起嗔恨之心，沒有粗暴惡劣的言語，菩薩如此難以忍受也能忍受。這時菩薩精進不懈，輕安身體從未停止，持續不斷地保持正念，心中沒有疑慮，專心於禪定，安住於三摩地（Samadhi，定）。 那時菩薩又這樣想：『那些想要捨棄痛苦，而勤奮修行各種行為的人。我所承受的痛苦沒有人能夠超過，但這並非正道、並非正智、並非正見，不能達到無上正等覺。』菩薩又這樣想：『什麼是正道、正智、正見，能夠達到無上正等菩提（Anuttara-samyak-sambodhi，無上正等正覺）？』他又這樣想：『我親自憶起，住在父親釋迦（Shakya，釋迦）凈飯王（Suddhodana，凈飯）的宮殿內，檢查田地，在閻浮樹（Jambudvipa，閻浮樹）下而坐，捨棄各種不善，遠離慾望和惡法，在尋伺之中，產生各種寂靜，獲得安樂和喜悅，便獲得了初禪。這應該是通往預流（Srotapanna，須陀洹）之道的修行，是真正的智慧、真正的見解、真正的正等覺，我現在不能好好地修行成就。為什麼呢？因為我太虛弱了，然而，我應該隨意地喘息，廣泛地吃各種食物，如米飯、豆類、酥油等，以便恢復體力。』
【English Translation】 English version: Then he thought to himself: 'Now, for this Dharma, without true wisdom and true insight, one cannot attain the unsurpassed path. I should cultivate ascetic practices separately and eat all kinds of impure food.' He further thought: 'What impure food should I eat? I should take the excrement and urine of a newborn calf that has not yet eaten grass.' Having thought this, he took it and ate it. Even after eating these things, he still allowed the strength of the food to be completely exhausted. Then he ate again, and after eating, he lay down under the charnel ground, using corpses and various dry bones as pillows, with his right side touching the ground and his feet overlapping, focusing his mind on the aspect of light. In this way, he maintained mindfulness, walking, standing, sitting, and lying down, without abandoning it for a moment. If the Bodhisattva sat, some village men and women, seeing the Bodhisattva sitting in silent meditation, would take blades of grass and pierce the Bodhisattva's ear holes, passing them through from left to right, teasing and laughing in this way, pulling them back and forth, and saying to the Bodhisattva's ear: 'Look at this dirt-covered ghost.' And they would repeat: 'Dirt ghost.' They would also throw clods of earth and tiles at the Bodhisattva's body. Although these people teased the Bodhisattva's body in this way, at that time the Bodhisattva did not give rise to anger, nor did he utter any harsh or evil words. The Bodhisattva was able to endure such unbearable things. At this time, the Bodhisattva exerted effort without ceasing, his body was light and at ease, he never stopped, he continuously maintained right mindfulness, without any doubts in his mind, focusing his mind on meditation, abiding in Samadhi (定). At that time, the Bodhisattva further thought: 'Those who wish to abandon suffering and diligently cultivate various practices. No one can surpass the suffering I have endured, but this is not the right path, not true wisdom, not true insight, and cannot lead to unsurpassed perfect enlightenment.' The Bodhisattva further thought: 'What is the right path, true wisdom, true insight, that can lead to Anuttara-samyak-sambodhi (無上正等正覺)?' He further thought: 'I recall that I lived in my father Shakya's (釋迦) palace of Suddhodana (凈飯), inspecting the fields, sitting under the Jambudvipa (閻浮樹) tree, abandoning all unwholesome things, separating from desires and evil dharmas, and in the midst of seeking and contemplating, various forms of tranquility arose, and I obtained joy and happiness, and thus attained the first Dhyana. This should be the practice leading to Srotapanna (須陀洹), it is true wisdom, true insight, true perfect enlightenment, but I am now unable to cultivate and accomplish it well. Why? Because I am too weak, however, I should breathe freely and eat various foods extensively, such as rice, beans, ghee, etc., in order to restore my strength.'
油摩體溫湯澡浴。』是時菩薩作是念已，便開諸根隨情喘息，飲食諸味而不禁制，涂拭沐浴縱意而為。於時其五侍者互相謂曰：『此沙門喬答摩，懈怠懶墮而懷多事，受用無度斷惑錯亂；今既廣吃食飲豆酥油涂拭澡浴，今不能少許證獲，必無所得。』便舍菩薩漸次而行，至波羅痆斯仙人墮處施鹿園中同作是愿：『若世間有阿羅漢者，我隨出家。』此五人同住同行，因名五眾。
「菩薩爾時漸加飲食身力強健，即往西那延村(唐言會軍村也)。彼有村主，名為軍將。將有二女：一名歡喜、二名歡喜力。時此二女先聞，雪山南傍弶伽河側，劫比羅仙住處不遠，劫比羅城釋迦種中生一太子，端正具足眾相圓滿，一切眾生見者喜悅。相師占云：『此兒若紹王位當得轉輪王。』此女聞已，於十二年中常守貞潔。人間常法，若有女人能守貞潔滿十二年者，即合與轉輪王為妃。故彼二女，於十二年內不犯十惡，滿十二年訖作是思念：『我今於十二年中作清凈行訖，應以十六轉乳粥供養苦行仙人。所謂十六轉者，一千牛乳飲一千牛、復以一千飲五百、復以五百飲五百、復以五百飲二百五十、復以二百五十飲二百五十、復以二百五十飲一百二十五、復以一百二十五飲一百二十五、復以一百二十五飲六十四、復以六十四飲六十四、復
【現代漢語翻譯】 現代漢語譯本 『用油按摩身體，用溫熱的水洗澡。』當時，菩薩這樣想后，便放鬆諸根，順應情慾喘息，飲食各種美味而不加節制，塗抹身體，沐浴洗澡，隨心所欲地去做。這時，他的五個侍者互相說道：『這位沙門喬答摩（釋迦牟尼佛出家前的稱謂），懈怠懶惰，卻想做大事，受用無度，斷惑錯亂；現在既然大量吃喝，用豆酥油塗抹身體，洗澡，現在不可能稍微證得什麼，必定一無所得。』於是便捨棄菩薩，漸漸離去，到波羅奈斯（古印度城市名）仙人墮落之處的施鹿園中，一同發願：『如果世間有阿羅漢（斷盡煩惱，證得解脫的聖者），我們就跟隨他出家。』這五個人同住同行，因此被稱為五眾。 『菩薩那時逐漸增加飲食，身體強健有力，就前往西那延村（唐朝時稱為會軍村）。那裡有一位村長，名叫軍將。軍將有兩個女兒：一個名叫歡喜，一個名叫歡喜力。當時這兩個女兒先前聽說，在雪山南邊靠近弶伽河（即恒河）的地方，離劫比羅仙人（Kapila，印度古代的哲學家）居住的地方不遠，劫比羅城（Kapilavastu）的釋迦（Sakya）種族中出生了一位太子，端正具足，眾相圓滿，一切眾生見到他都心生喜悅。相士占卜說：『這個孩子如果繼承王位，應當成為轉輪王（Chakravartin，擁有統治世界的理想君王）。』這兩個女兒聽了之後，在十二年中一直守持貞潔。人間常有的規矩是，如果有女人能夠守持貞潔滿十二年，就適合做轉輪王的妃子。所以這兩個女兒，在十二年內不犯十惡，滿十二年後這樣思念：『我現在在十二年中做了清凈的行為，應該用十六轉乳粥供養苦行仙人。』所謂十六轉，就是用一千頭牛的奶餵養一千頭牛，再用這一千頭牛的奶餵養五百頭牛，再用五百頭牛的奶餵養五百頭牛，再用五百頭牛的奶餵養二百五十頭牛，再用二百五十頭牛的奶餵養二百五十頭牛，再用二百五十頭牛的奶餵養一百二十五頭牛，再用一百二十五頭牛的奶餵養一百二十五頭牛，再用一百二十五頭牛的奶餵養六十四頭牛，再用六十四頭牛的奶餵養六十四頭牛，再復
【English Translation】 English version 『He massaged his body with oil and bathed in warm water.』 At that time, the Bodhisattva, having had this thought, relaxed his senses, breathed according to his desires, ate all kinds of flavors without restraint, and indulged in anointing and bathing. Then, his five attendants said to each other: 『This Shramana Gautama (another name for Sakyamuni Buddha before his enlightenment) is lazy and indolent, yet ambitious; he indulges without measure and is confused about how to eliminate delusion. Now that he eats and drinks excessively, anoints himself with sesame paste and oil, and bathes, he will not be able to attain even a little bit of realization; he will surely gain nothing.』 So they abandoned the Bodhisattva and gradually departed, going to the Deer Park where the immortals fell in Varanasi (an ancient Indian city), and together made this vow: 『If there is an Arhat (one who has extinguished all afflictions and attained liberation) in the world, we will follow him to become monks.』 These five people lived and traveled together, and were therefore called the Five Ascetics. 『The Bodhisattva then gradually increased his food intake, and his body became strong and healthy. He then went to the village of Senani (known as Huijun Village in the Tang Dynasty). There was a village chief there named General. The General had two daughters: one named Delight, and the other named Strength of Delight. At that time, these two daughters had previously heard that south of the Himalayas, near the Ganges River, not far from where the sage Kapila (Kapila, an ancient Indian philosopher) lived, a prince was born in the Shakya (Sakya) clan of Kapilavastu (Kapilavastu), handsome and complete with all the auspicious marks, pleasing all who saw him. A fortune teller predicted: 『If this child inherits the throne, he will become a Chakravartin (Chakravartin, an ideal king who rules the world).』 Having heard this, the two daughters had maintained chastity for twelve years. It is a common custom among people that if a woman can maintain chastity for twelve years, she is fit to be the consort of a Chakravartin. Therefore, these two daughters did not commit the ten evils within twelve years, and after completing twelve years, they thought: 『Now that I have practiced purity for twelve years, I should offer sixteen-fold milk porridge to the ascetic.』 The so-called sixteen-fold is to feed one thousand cows with the milk of one thousand cows, then feed five hundred cows with the milk of those one thousand cows, then feed five hundred cows with the milk of five hundred cows, then feed two hundred and fifty cows with the milk of five hundred cows, then feed two hundred and fifty cows with the milk of two hundred and fifty cows, then feed one hundred and twenty-five cows with the milk of two hundred and fifty cows, then feed one hundred and twenty-five cows with the milk of one hundred and twenty-five cows, then feed sixty-four cows with the milk of one hundred and twenty-five cows, then feed sixty-four cows with the milk of sixty-four cows, then again
以六十四飲三十二、復以三十二飲三十二、復以三十二飲十六、復以十六飲十六、復以十六飲八、復以八飲八、復以八飲四。』作是念已，即取此乳頗璃器中煮為粥。當煮之時，凈居諸天觀見菩薩食此粥已即成菩提道：『我等應當助其威力。』即將上藥速得力者，置乳器中並衛護之，當時粥現種種輪相。時有一外道名曰近行，來見此粥有種種相，作是念云：『食此粥者必證無上智慧，我應乞取吃之。』念已便去。粥既熟已，時彼外道卻來告二女曰：『我從遠來甚大饑乏，今此乳粥可分施我。』二女報曰：『我不與汝。』默然而去。
「時二女人從頗梨器中，瀉其乳粥于寶缽中，天帝釋來立二女前，梵天、凈居天等以此遙立。時彼二女既見帝釋在前而立，即捧其乳缽施與帝釋。帝釋報曰：『施勝我者。』二女問曰：『今誰勝汝？』答曰：『彼梵天王。』爾時二女，復持其乳施梵天王。梵天王報曰：『施勝我者。』問曰：『誰勝於汝？』答曰：『彼凈居天。』時此女人復以乳缽捧凈居天，凈居天報曰：『施勝我者。』又復問曰：『誰勝於汝？』答曰：『彼菩薩今見在尼連禪河洗浴，為無力故不能得出，彼人勝我，汝當施與。』時二女人即持其乳粥往尼連禪河，將施菩薩。爾時河岸有女樹神，見菩薩虛羸不能上岸，即
【現代漢語翻譯】 現代漢語譯本：'先用六十四份的量煮三十二份的粥，再用三十二份的量煮三十二份的粥，再用三十二份的量煮十六份的粥，再用十六份的量煮十六份的粥，再用十六份的量煮八份的粥，再用八份的量煮八份的粥，再用八份的量煮四份的粥。' 這樣想之後，就取來這個乳頗璃器（milk crystal vessel）煮粥。當煮粥的時候，凈居諸天（Śuddhāvāsa gods）看到菩薩（Bodhisattva）吃了這粥就能成就菩提道（Bodhi）：'我們應當幫助他增加威力。' 就將上好的、能快速獲得力量的藥物，放入乳器中並加以衛護，當時粥就顯現出種種輪相。當時有一個外道，名叫近行，來看到這粥有種種異相，心想：'吃這粥的人必定證得無上智慧，我應該乞討來吃。' 這樣想后就離開了。粥煮熟后，那個外道又來告訴兩個女子說：'我從遠方來，非常飢餓，現在這乳粥可以分給我一些嗎？' 兩個女子回答說：'我不給你。' 外道就默默地離開了。 '當時兩個女人從頗梨器中，將乳粥倒入寶缽中，天帝釋（Śakra）來到兩個女子面前站立，梵天（Brahmā）、凈居天等在遠處遙遙站立。當時那兩個女子看到帝釋站在面前，就捧著乳缽施與帝釋。帝釋說：'應該施給比我更殊勝的人。' 兩個女子問道：'現在誰比你更殊勝？' 帝釋回答說：'那位梵天王（Brahmā）。' 這時兩個女子，又拿著乳粥施給梵天王。梵天王說：'應該施給比我更殊勝的人。' 兩個女子問道：'誰比你更殊勝？' 梵天王回答說：'那些凈居天（Śuddhāvāsa gods）。' 這時這兩個女人又用乳缽捧給凈居天，凈居天說：'應該施給比我更殊勝的人。' 兩個女子又問道：'誰比你更殊勝？' 凈居天回答說：'那位菩薩現在尼連禪河（Nairañjanā River）洗浴，因為沒有力氣所以不能出來，那個人比我殊勝，你們應當施給他。' 這時兩個女人就拿著乳粥前往尼連禪河，準備施給菩薩。當時河岸邊有一位女樹神，看到菩薩虛弱無力不能上岸，就……'
【English Translation】 English version: 'First, use sixty-four portions to cook thirty-two portions of porridge, then use thirty-two portions to cook thirty-two portions of porridge, then use thirty-two portions to cook sixteen portions of porridge, then use sixteen portions to cook sixteen portions of porridge, then use sixteen portions to cook eight portions of porridge, then use eight portions to cook eight portions of porridge, then use eight portions to cook four portions of porridge.' Having thought this, he took the milk crystal vessel (乳頗璃器) and cooked porridge in it. When the porridge was being cooked, the Śuddhāvāsa gods (凈居諸天) saw that the Bodhisattva (菩薩) would achieve Bodhi (菩提道) after eating this porridge: 'We should help him increase his power.' They then placed the best medicine that could quickly grant strength into the milk vessel and protected it. At that time, the porridge manifested various wheel-like appearances. At that time, there was a heretic named Near-Practice (近行), who came and saw that the porridge had various unusual appearances. He thought to himself: 'The one who eats this porridge will surely attain unsurpassed wisdom. I should beg for it to eat.' Having thought this, he left. After the porridge was cooked, that heretic came again and said to the two women: 'I have come from afar and am very hungry. Can you share some of this milk porridge with me?' The two women replied: 'I will not give it to you.' The heretic then silently left. 'At that time, the two women poured the milk porridge from the crystal vessel into a precious bowl. Śakra (天帝釋) came and stood before the two women, while Brahmā (梵天), the Śuddhāvāsa gods, and others stood at a distance. When the two women saw Śakra standing before them, they held up the milk bowl and offered it to Śakra. Śakra said: 'Offer it to someone more superior than me.' The two women asked: 'Who is more superior than you now?' Śakra replied: 'That Brahmā King (梵天王).' At this time, the two women again took the milk porridge and offered it to the Brahmā King. The Brahmā King said: 'Offer it to someone more superior than me.' The two women asked: 'Who is more superior than you?' The Brahmā King replied: 'Those Śuddhāvāsa gods (凈居天).' At this time, the two women again held the milk bowl and offered it to the Śuddhāvāsa gods, who said: 'Offer it to someone more superior than me.' The two women asked again: 'Who is more superior than you?' The Śuddhāvāsa gods replied: 'That Bodhisattva is now bathing in the Nairañjanā River (尼連禪河), and because he is weak, he cannot come out. That person is more superior than us. You should offer it to him.' At this time, the two women took the milk porridge and went to the Nairañjanā River, intending to offer it to the Bodhisattva. At that time, there was a female tree spirit on the riverbank who saw that the Bodhisattva was too weak to come ashore, so she...'
從樹出半身展手欲接菩薩。菩薩問曰：『汝是何身？』樹神答曰：『我是女人。』菩薩報曰：『我不能觸汝，可為我低一樹枝，我欲攀出。』時彼樹神即低樹枝，菩薩攀而得出，便著衣服在於河岸樹下而坐。時二女人便持粥至，曲躬恭敬奉施菩薩，菩薩以自他利故，便受其粥。又便問曰：『兼此寶器總能施不？』二女答曰：『聖者！今總奉施。』菩薩爾時即吃其粥，洗其寶缽擲尼連河中，龍王便接其缽入于龍宮。釋提桓因既而見之，化為妙翅飛入龍宮，恐嚇龍王奪缽而去，於三十三天置一缽塔，以時供養。菩薩問二女曰：『今汝施我欲有何愿？』二女答曰：『聖者！有雪山南弶伽河側劫比羅城，釋迦種中誕一太子，顏容殊妙人所喜見，相師佔之，當爲轉輪王。我今以此功德，愿為彼妃。』菩薩報曰：『彼之太子不樂世欲，今已出家。』二女報曰：『若已出家不貪世欲，以此功德當令彼人所愿成就。』便說頌曰：
「『彼悉達太子， 世間最勝人； 若欲求所愿， 當令速成就。』
「爾時菩薩見此二女說斯頌愿已，告二女曰：『依汝所愿。』時二女人聞菩薩此語，禮足而退。菩薩因食乳粥，氣力充盛六根滿實，于尼連禪河岸遊行觀察，覓清凈處將欲安止。見孤石山有雜華果莊嚴圍繞，菩薩見已即登此
【現代漢語翻譯】 現代漢語譯本 菩薩從樹中顯現半身，伸出手想要迎接菩薩。菩薩問道：『你是何身？』樹神回答說：『我是女人。』菩薩說：『我不能觸碰你，可以為我降低一根樹枝，我想要攀援而出。』當時那位樹神就降低了樹枝，菩薩攀援而出，便穿上衣服在尼連禪河岸邊的樹下坐著。這時，兩位女人拿著粥來到，彎腰恭敬地奉獻給菩薩，菩薩爲了自己和他人的利益，便接受了她們的粥。又問道：『連同這個寶器（寶缽）總共都能施捨嗎？』兩位女人回答說：『聖者！現在全部奉獻施捨。』菩薩當時就吃了粥，洗了寶缽，將它扔到尼連禪河中，龍王便接住了寶缽，放入龍宮。釋提桓因（Śakra devānām Indra，帝釋天）看到后，化為妙翅鳥飛入龍宮，恐嚇龍王奪走了寶缽，在三十三天（Trāyastriṃśa，欲界六天之一）建造了一座缽塔，按時供養。菩薩問兩位女人說：『現在你們施捨給我，想要有什麼願望？』兩位女人回答說：『聖者！在雪山南面弶伽河（Gaṅgā，恒河）邊，有劫比羅城（Kapilavastu，迦毗羅衛城），釋迦（Śākya）種族中誕生了一位太子，容貌非常美好，人們都喜歡見到他，相師占卜說，他應當成為轉輪王（cakravartin，擁有統治世界的理想明君）。我們現在以此功德，希望成為他的妃子。』菩薩說：『那位太子不喜歡世俗的慾望，現在已經出家了。』兩位女人說：『如果已經出家不貪戀世俗的慾望，以此功德應當令他所愿成就。』便說了頌： 『那位悉達（Siddhārtha）太子，是世間最殊勝的人；如果想要祈求什麼願望，應當讓他迅速成就。』 當時菩薩見到這兩位女人說了這個頌和願望后，告訴兩位女人說：『依照你們所愿。』當時兩位女人聽到菩薩這樣說，禮拜菩薩的腳後退下了。菩薩因為吃了乳粥，氣力充盛，六根（ṣaḍindriya，眼、耳、鼻、舌、身、意）充滿，在尼連禪河岸邊觀察，尋找清凈的地方想要安住。見到孤石山有各種花果莊嚴圍繞，菩薩見到后就登上這座山。
【English Translation】 English version The Bodhisattva emerged halfway from the tree, extending his hand as if to receive the Bodhisattva. The Bodhisattva asked, 'What form are you?' The tree spirit replied, 'I am a woman.' The Bodhisattva said, 'I cannot touch you. Can you lower a branch for me so I can climb out?' At that time, the tree spirit lowered a branch, and the Bodhisattva climbed out, put on his clothes, and sat under a tree on the bank of the Nirañjanā River. Then, two women came with porridge and respectfully offered it to the Bodhisattva. For the benefit of himself and others, the Bodhisattva accepted their porridge. He then asked, 'Can you give this precious vessel (bowl) as well?' The two women replied, 'Holy one! We now offer everything.' The Bodhisattva then ate the porridge, washed the precious bowl, and threw it into the Nirañjanā River. The Dragon King (Nāgarāja) caught the bowl and took it to the Dragon Palace. Śakra devānām Indra (釋提桓因, the lord of the devas) saw this, transformed into a Garuḍa (妙翅鳥, a mythical bird), flew into the Dragon Palace, threatened the Dragon King, and snatched the bowl away. He placed a bowl-stupa in the Trāyastriṃśa Heaven (三十三天, one of the heavens in the desire realm) and made offerings to it regularly. The Bodhisattva asked the two women, 'Now that you have given to me, what do you wish for?' The two women replied, 'Holy one! South of the Snow Mountains, by the Gaṅgā River (弶伽河, the Ganges), there is the city of Kapilavastu (劫比羅城), where a prince has been born into the Śākya (釋迦) clan. His face is exceptionally beautiful, pleasing to all who see him. A fortune-teller predicted that he would become a cakravartin (轉輪王, a universal monarch). With this merit, we wish to become his consorts.' The Bodhisattva said, 'That prince does not delight in worldly desires and has already renounced the world.' The two women replied, 'If he has already renounced the world and does not crave worldly desires, may this merit fulfill his wishes.' Then they spoke this verse: 'That Prince Siddhārtha (悉達), is the most excellent person in the world; if he seeks any wish, may it be quickly fulfilled.' Then the Bodhisattva, seeing that these two women had spoken this verse and made this wish, told them, 'According to your wish.' When the two women heard the Bodhisattva's words, they bowed at his feet and withdrew. Because the Bodhisattva had eaten the milk-rice porridge, his strength was replenished, and his six senses (ṣaḍindriya, 六根, the six sense organs: eyes, ears, nose, tongue, body, and mind) were full. He observed the bank of the Nirañjanā River, seeking a pure place to rest. He saw a solitary stone mountain adorned and surrounded by various flowers and fruits. Seeing this, the Bodhisattva ascended the mountain.
山，平整石上結跏趺坐。爾時此山忽自裂碎，菩薩起立作是疑念：『由我惡業尚不盡故，令山碎耶？』空中諸天觀知菩薩疑念此事，即于空中告菩薩曰：『世尊！昔無惡業，此是菩薩成道常法，善根功德充滿身心，一切地力不能勝載。今之此地非是菩薩成菩提處，一切大地之力，不能負載二種之人：一者善最多者、二惡最多者。菩薩善業甚多，所以此山自然摧碎。今過尼連禪河東有金剛地，彼處過現未來諸如來等皆于其上得最勝智，已得、現得、當得。』菩薩聞已將往其地，舉足步步皆生蓮花，四大海水成蓮花池，來迎菩薩足所履地，地皆振動如扣銅器，有遮沙鳥及善瑞鹿來繞菩薩。主風之神，調其清涼吹去塵穢。主雨之神，微灑甘澤令囂埃不飛。菩薩既見此相，作是念云：『今見此相，我於今日必成正覺。』
「尼連禪河龍名伽陵伽，以先業緣住此河中，兩目皆盲——若佛出世眼即得明；若佛滅后其眼還盲——聞地震聲，疑佛出世，從宮出看，忽見菩薩具三十二相八十種好圓光一尋，如千日輝、如大寶山周遍嚴飾。龍王見已說頌讚曰：
「『曾見諸菩薩， 成佛具威德； 昔見與今見， 二見無差別。 我觀初行步， 復睹左右相； 能受世間供， 今成佛無疑。 又瞻被衣服，
【現代漢語翻譯】 現代漢語譯本 山，菩薩在平整的石頭上結跏趺坐。這時，這座山忽然自己裂開破碎，菩薩起身，心中疑惑：『莫非是因為我的惡業還沒有消除乾淨，才導致山崩碎嗎？』空中的諸天神知道菩薩心中所想，便在空中告訴菩薩說：『世尊！您過去並沒有惡業，這是菩薩將要成道的常有現象，您的善根功德充滿身心，一切地力都無法承受。現在這塊地方不是菩薩成佛的地方，一切大地之力，都不能承受兩種人：一是善業最多的人，二是惡業最多的人。菩薩的善業非常多，所以這座山自然崩碎。現在過了尼連禪河（Niranjana River），東邊有一塊金剛地，過去、現在、未來的諸如來等，都在那裡得到最殊勝的智慧，已經得到、現在得到、將來得到。』菩薩聽后，就前往那塊地方，每走一步都生出蓮花，四大海水變成蓮花池，前來迎接菩薩，菩薩腳所踩的地方，大地都震動，像敲擊銅器一樣，有遮沙鳥和吉祥的瑞鹿來圍繞菩薩。掌管風的神，調動清涼的風吹去塵土污穢。掌管雨的神，微微灑下甘甜的雨露，使塵埃不飛揚。菩薩看到這些景象，心中想：『現在看到這些景象，我今天必定能夠成就正覺。』 『尼連禪河（Niranjana River）的龍王名叫伽陵伽（Kalinga），因為過去的業緣住在河中，兩隻眼睛都是瞎的——如果佛出世，眼睛就能明亮；如果佛滅度后，眼睛又會瞎——聽到地震的聲音，懷疑是佛出世了，從宮殿出來觀看，忽然看見菩薩具有三十二相、八十種好，圓滿的光芒有一尋（古代長度單位，約八尺），像一千個太陽的光輝，像一座大寶山一樣週身嚴飾。龍王看見后，用偈頌讚嘆說： 『曾經見過諸位菩薩，成就佛果，具有威德；過去見過和現在見到，兩次見到沒有什麼差別。 我觀察您最初的行走，又看到您左右的相貌；能夠接受世間的供養，現在成佛沒有疑問。 又瞻仰您所穿的衣服，
【English Translation】 English version The mountain, the Bodhisattva sat in full lotus posture on a flat stone. At that time, the mountain suddenly cracked and shattered by itself. The Bodhisattva arose and thought: 'Is it because my evil karma is not yet exhausted that the mountain is breaking apart?' The deities in the sky, knowing the Bodhisattva's thoughts, immediately announced in the sky to the Bodhisattva: 'World Honored One! You have no past evil karma. This is a common occurrence for a Bodhisattva about to attain enlightenment. Your roots of goodness and merit fill your body and mind, and all earthly forces cannot bear it. This place is not where the Bodhisattva will attain Buddhahood. All the power of the earth cannot bear two kinds of people: those with the most good karma and those with the most evil karma. The Bodhisattva has a great deal of good karma, so this mountain naturally collapses. Now, beyond the Niranjana River (Niranjana River), to the east, there is a diamond ground where all the Tathagatas of the past, present, and future have attained the most supreme wisdom, have already attained, are now attaining, and will attain.' Having heard this, the Bodhisattva went to that place. With each step, lotus flowers bloomed, and the four great seas became lotus ponds, coming to greet the Bodhisattva. The ground where the Bodhisattva's feet touched vibrated like a struck bronze instrument. J遮沙 birds and auspicious deer came to surround the Bodhisattva. The god of wind,調其清涼, blew away dust and impurities. The god of rain,微灑甘澤, caused the dust not to fly. Seeing these signs, the Bodhisattva thought: 'Seeing these signs now, I will surely attain perfect enlightenment today.' 'The dragon king of the Niranjana River (Niranjana River) is named Kalinga (Kalinga). Due to past karma, he dwells in this river. Both of his eyes are blind—if a Buddha appears in the world, his eyes will become clear; if a Buddha passes away, his eyes will become blind again—Hearing the sound of the earthquake, suspecting that a Buddha had appeared in the world, he came out of the palace to look and suddenly saw the Bodhisattva with the thirty-two marks and eighty minor characteristics, a halo of one尋 (ancient unit of length, about eight feet), like the radiance of a thousand suns, adorned all around like a great treasure mountain. Having seen this, the dragon king praised in verse: 'I have seen many Bodhisattvas, attaining Buddhahood with majesty and virtue; what I saw in the past and what I see now, there is no difference between the two sightings. I observe your initial steps, and I also see your left and right appearances; able to receive the offerings of the world, there is no doubt that you will now become a Buddha. Again, I gaze upon the clothes you wear,
入于尼連河； 河水變清凈， 今成佛無疑。 大堅固勇猛， 行步如牛王； 亦如人中王， 今成佛無疑。 上飛遮沙鳥， 下有祥瑞鹿； 身相甚端正， 今成佛無疑。 和風甚調暢， 微雨從空下； 鳥贊樹低枝， 今成佛無疑。 清凈光嚴相， 猶如閻浮金； 面端如滿月， 今成佛無疑。』
「龍王爾時贊菩薩已，便入龍宮。
「爾時菩薩聞伽陵伽龍王贊已，詣金剛地作是念云：『我應須草。』於時帝釋知菩薩心，即往香山取彼柔軟吉祥妙草，即自變身作傭力者，持吉祥草至菩薩前。菩薩見已即從乞之，帝釋前跪奉施菩薩。既得草已，即詣菩提樹下欲敷草坐，草自右旋。菩薩見此相已，復自念云：『我於今日證覺無疑。』即升金剛座結跏趺坐，猶如龍王，端嚴殊勝其心專定，口作是言：『我今於此不得盡諸漏者，不起此座。』
「魔王常法有二種幢：一為喜幢、二為憂幢。其憂幢忽動，魔王便作是念：『今者憂幢忽動，決有損害之事。』便諦觀察，乃見菩薩坐金剛座上。復作是念：『此凈飯子坐金剛座，乃至未侵我境已來，我先為其作諸障礙。』作是念已，奮眉怒目著舍那衣，化為小使者形，詣菩薩前倉卒忙遽，告菩薩曰
【現代漢語翻譯】 現代漢語譯本 『進入尼連河（Niranjana River）； 河水變得清澈乾淨，現在成佛無疑。 大丈夫堅定勇猛，行走如牛王一般； 也像人中之王，現在成佛無疑。 上方飛過遮沙鳥，下方出現吉祥的鹿； 身相非常端正，現在成佛無疑。 和風非常協調舒暢，細雨從空中落下； 鳥兒在樹的低枝上鳴叫讚美，現在成佛無疑。 清凈光明莊嚴的相貌，猶如閻浮金（Jambudvipa gold）； 面容端正如同滿月，現在成佛無疑。』
「龍王當時讚歎菩薩之後，便進入龍宮。
「當時菩薩聽到伽陵伽龍王（Kalinga Dragon King）的讚歎后，前往金剛地（Vajrasana）心想：『我應該需要草。』這時帝釋（Indra）知道菩薩的心意，立即前往香山（Fragrant Mountain）取來柔軟吉祥的妙草，隨即自己化身成為傭人，拿著吉祥草來到菩薩面前。菩薩看見后就向他乞討，帝釋向前跪著奉獻給菩薩。得到草后，就前往菩提樹下想要鋪草而坐，草自然向右旋轉。菩薩見到這種景象后，又自己心想：『我今天證得覺悟沒有疑問了。』隨即登上金剛座（Vajrasana）結跏趺坐，猶如龍王一般，端莊殊勝，內心專注安定，口中說道：『我今天如果不能斷盡一切煩惱，就不從這個座位上起來。』
「魔王（Mara）通常有兩種幢幡：一是喜幢、二是憂幢。他的憂幢忽然搖動，魔王便心想：『現在憂幢忽然搖動，必定有損害的事情發生。』便仔細觀察，才看見菩薩坐在金剛座上。又心想：『這個凈飯王（Suddhodana）的兒子坐在金剛座上，趁他還沒有侵犯我的境界之前，我先為他製造各種障礙。』這樣想著，便怒眉瞪眼，穿著舍那衣（kasaya），化作小使者的模樣，急急忙忙地來到菩薩面前，告訴菩薩說：
【English Translation】 English version 『Entering the Niranjana River (Niranjana River); The river water becomes clear and pure, now there is no doubt of becoming a Buddha. Great firm and courageous one, walking like a bull king; Also like a king among men, now there is no doubt of becoming a Buddha. Above fly the Chasa birds, below there are auspicious deer; The physical appearance is very dignified and upright, now there is no doubt of becoming a Buddha. The gentle breeze is very harmonious and pleasant, light rain falls from the sky; Birds praise on the low branches of trees, now there is no doubt of becoming a Buddha. Pure, bright, and dignified appearance, like Jambudvipa gold (Jambudvipa gold); The face is as perfect as the full moon, now there is no doubt of becoming a Buddha.』
「The Dragon King, having praised the Bodhisattva at that time, then entered the Dragon Palace.
「At that time, the Bodhisattva, having heard the praise of the Kalinga Dragon King (Kalinga Dragon King), went to the Vajrasana (Vajrasana) and thought: 『I should need grass.』 At that time, Indra (Indra), knowing the Bodhisattva's mind, immediately went to Fragrant Mountain (Fragrant Mountain) to fetch the soft and auspicious wonderful grass, and then transformed himself into a laborer, holding the auspicious grass to the Bodhisattva. Seeing it, the Bodhisattva begged it from him, and Indra knelt down and offered it to the Bodhisattva. Having obtained the grass, he went to the Bodhi tree, intending to spread the grass and sit down, and the grass naturally rotated to the right. Seeing this sign, the Bodhisattva again thought to himself: 『Today I have no doubt of attaining enlightenment.』 Then he ascended the Vajrasana (Vajrasana), sat in the lotus position, like a Dragon King, dignified and supremely focused, and said: 『If I do not exhaust all defilements today, I will not rise from this seat.』
「The Mara (Mara) usually has two kinds of banners: one is the banner of joy, and the other is the banner of sorrow. His banner of sorrow suddenly moved, and the Mara thought: 『Now that the banner of sorrow has suddenly moved, there must be something harmful happening.』 He carefully observed and saw the Bodhisattva sitting on the Vajrasana. He thought again: 『This son of Suddhodana (Suddhodana) is sitting on the Vajrasana. Before he invades my territory, I will create various obstacles for him.』 Thinking this, he frowned and glared, wearing a kasaya (kasaya), transformed into the form of a small messenger, and hurriedly came to the Bodhisattva and said to the Bodhisattva:
：『汝今云何安坐於此？劫比城中已被提婆達多之所控握，宮人婇女皆被污辱，諸釋種等已為殺戮。』是時菩薩有三種罪不善尋思生：一者愛慾尋、二者殺害尋、三者毀損尋——于耶輸陀羅喬比迦彌迦遮所，生愛慾尋；于提婆達多所，生殺害尋；于隨從提婆達多諸釋種等，生毀損尋。生此尋已便覺察曰：『我今何故生此三種罪不善尋？』又便觀察：『知是魔王來此惱我令我散亂。』
「爾時菩薩即生三種善尋：一者出離尋、二者不殺害尋、三者不毀損尋。時天魔王復更告曰：『汝今何故坐于菩提樹下？』菩薩答曰：『當證無上正智。』魔王復曰：『如何得證無上正智？』菩薩答曰：『罪者！汝且一度祠會。猶此緣故，得於欲界天中自在成就。況我于無數劫中，作無量百千拘胝那庾多祠會，為利益有情故，舍頭目手足血肉妻子男女金銀諸珍，為證無上智故。由是義故，我何不證無上正智？我今決定證此無上正智。』菩薩作此言已，魔王復告曰：『然我一度祠會，得欲界自在天主，汝今證知；汝於三無數劫中，作無量拘胝那庾多百千祠會，為利益有情故，舍頭目手足血肉妻子男女金銀諸珍，為求無上正智故，誰當證汝？』
「爾時世尊舉輪萬網縵，無量福生、慰喻一切恐怖，手指于大地曰：『此當證我，如於
【現代漢語翻譯】 現代漢語譯本：『你現在為何安坐於此？劫比羅衛城（Kapilavastu，釋迦牟尼佛的故鄉）已經被提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛陀）所控制，宮女婇女都被玷污，各位釋迦族人（Shakya，佛陀所在的種族）已被殺戮。』當時菩薩生起了三種罪惡的不善念頭：一是愛慾的念頭，二是殺害的念頭，三是毀損的念頭——對於耶輸陀羅（Yasodhara，釋迦牟尼的妻子）、喬比迦（Gopika）和彌迦遮（Migacha）等人，生起了愛慾的念頭；對於提婆達多，生起了殺害的念頭；對於跟隨提婆達多的各位釋迦族人，生起了毀損的念頭。生起這些念頭后，菩薩便覺察到：『我如今為何生起這三種罪惡的不善念頭？』又進一步觀察：『知道這是魔王來此惱亂我，使我心生散亂。』 『那時菩薩立即生起三種善良的念頭：一是出離的念頭，二是不殺害的念頭，三是不毀損的念頭。』當時天魔王又進一步說道：『你現在為何坐在菩提樹下？』菩薩回答說：『將要證得無上正智（Anuttara-samyak-sambodhi，無上圓滿的智慧）。』魔王又說：『如何才能證得無上正智？』菩薩回答說：『罪人！你僅僅一度祭祀聚會，就因此緣故，在欲界天中獲得自在成就。更何況我在無數劫中，做了無量百千俱胝那由他（koti-niyuta，古代印度數字單位）的祭祀聚會，爲了利益有情眾生，捨棄頭目手足血肉妻子男女金銀各種珍寶，爲了證得無上智慧的緣故。由於這個緣故，我為何不能證得無上正智？我如今決定證得這無上正智。』菩薩說了這些話后，魔王又說道：『然而我一度祭祀聚會，就獲得了欲界自在天主的位置，你現在可以知曉；你在三無數劫中，做了無量俱胝那由他百千的祭祀聚會，爲了利益有情眾生，捨棄頭目手足血肉妻子男女金銀各種珍寶，爲了求得無上正智的緣故，誰來為你作證？』 『當時世尊舉起輪輻萬網交織、無量福德所生的、安慰一切恐怖的手指，指向大地說道：『此大地將為我作證，就像于』
【English Translation】 English version: 'Why are you sitting here now? Kapilavastu (the birthplace of Shakyamuni Buddha) has already been seized by Devadatta (Buddha's cousin who later betrayed him), the palace women and consorts have all been defiled, and the Shakya people (Shakya, the clan to which the Buddha belonged) have been slaughtered.' At that time, the Bodhisattva had three kinds of sinful unwholesome thoughts arising: first, thoughts of lust; second, thoughts of killing; third, thoughts of destruction—towards Yasodhara (Shakyamuni's wife), Gopika, Migacha, and others, thoughts of lust arose; towards Devadatta, thoughts of killing arose; towards the Shakya people who followed Devadatta, thoughts of destruction arose. Having generated these thoughts, the Bodhisattva then realized: 'Why am I now generating these three kinds of sinful unwholesome thoughts?' And further observed: 'Knowing that this is Mara (demon) coming here to disturb me, causing my mind to become scattered.' 'At that time, the Bodhisattva immediately generated three kinds of wholesome thoughts: first, thoughts of renunciation; second, thoughts of non-killing; third, thoughts of non-destruction.' At that time, the heavenly Mara further said: 'Why are you sitting under the Bodhi tree now?' The Bodhisattva replied: 'I am about to attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment).' Mara then said: 'How can one attain Anuttara-samyak-sambodhi?' The Bodhisattva replied: 'Sinner! You have only once performed a sacrificial gathering, and for this reason, you have attained freedom and accomplishment in the desire realm. How much more so have I, in countless kalpas (aeons), performed immeasurable hundreds of thousands of kotis-niyutas (koti-niyuta, ancient Indian numerical units) of sacrificial gatherings, for the sake of benefiting sentient beings, giving up my head, eyes, hands, feet, blood, flesh, wife, children, gold, silver, and various treasures, for the sake of attaining supreme wisdom. For this reason, why should I not attain Anuttara-samyak-sambodhi? I am now determined to attain this Anuttara-samyak-sambodhi.' After the Bodhisattva spoke these words, Mara then said: 'However, I once performed a sacrificial gathering and obtained the position of the lord of the desire realm, you can now know this; in three countless kalpas, you have performed immeasurable kotis-niyutas of hundreds of thousands of sacrificial gatherings, for the sake of benefiting sentient beings, giving up your head, eyes, hands, feet, blood, flesh, wife, children, gold, silver, and various treasures, for the sake of seeking supreme wisdom, who will testify for you?' 'At that time, the World-Honored One raised his hand with the wheel-spoke-like patterns, born of immeasurable blessings, comforting all fears, and pointed to the earth, saying: 'This earth will testify for me, just as in'
三阿僧祇劫中作無量拘胝那庾多百千祠會，為利益有情故，舍頭目手足血肉妻子金銀諸珍實不虛者，當自證我。』是時地神從地涌出，合掌而發聲曰：『罪者！如是，如是。如世尊言，實不虛也。』作是語已，時魔王罪者，內懷羞愧默然而住，顏容憔悴而失威德，心懷懊惱作是念云：『我今作是方便，不能令凈飯子有少損壞，今當別設異計為其障礙。』念已便去。時彼魔王先有三女，姿容妖艷皆悉殊絕：一名為貪、二名為欲、三名為愛著。種種天衣莊嚴其身，令往菩薩所至菩薩前，作諸諂曲擬生惑亂。菩薩見已，化此三女皆成老母，即便還去。魔王見此更增懊惱，以手支頰諦思是事：『我復云何令此凈飯之子生於障礙？』即遣三十六拘胝魔兵，像頭、馬頭、駝頭、驢頭、鹿頭、牛頭、豬頭、狗頭、獯狐頭、鼠狼頭、獼猴頭、野狐頭、師子頭、虎頭等，如是奇怪種種頭兵，或執鏘戟、或執弓箭、或執鉞斧、或執輪刀、或執罥索、或執斤斫，如是種種器仗來向菩薩，魔王自執弓箭欲射菩薩。菩薩見已作是思念：『凡所斗諍皆求伴侶，我今與此欲界王諍，豈不覓伴？』復更思念：『我今覓除障礙方便。』時魔兵眾即發諸刃同擊菩薩，菩薩爾時入大慈三摩地，時魔兵刃皆變成青黃赤白雜色蓮花，落菩薩左右前後。彼時魔王復騰
【現代漢語翻譯】 現代漢語譯本： 『在三大阿僧祇劫（Asankhya-kalpa）中，我做了無量拘胝（koti）那庾多（Niyuta）百千次的佈施法會，爲了利益有情眾生，我捨棄頭、眼睛、手、腳、血肉、妻子、金銀等各種珍寶，這些都是真實不虛的，應當可以證明我。』 這時，地神從地裡涌出，合掌發出聲音說：『罪者！確實是這樣，確實是這樣。正如世尊所說，真實不虛啊。』 說完這些話后，當時的魔王罪者，內心感到羞愧，默默地住在那兒，臉色憔悴，失去了威嚴和德行，心中懊惱地想：『我現在用這種方法，不能使凈飯王（Suddhodana）的兒子受到絲毫損害，現在應當另外想出不同的計策來障礙他。』想完就離開了。 當時，那個魔王先前有三個女兒，姿容妖艷，都非常出衆：一個名叫貪（Tanha，貪慾），一個名叫欲（Raga，情慾），一個名叫愛著（Arati，執著）。她們用各種天衣裝飾自己的身體，前往菩薩所在的地方，在菩薩面前，做出各種諂媚的姿態，想要產生迷惑和擾亂。菩薩看見后，將這三個女兒都變成老婦，她們就回去了。魔王看到這種情況，更加懊惱，用手撐著臉頰，仔細思考這件事：『我再用什麼方法才能使這位凈飯王的兒子產生障礙呢？』 隨即派遣了三十六拘胝（koti）魔兵，有象頭、馬頭、駝頭、驢頭、鹿頭、牛頭、豬頭、狗頭、獯狐頭、鼠狼頭、獼猴頭、野狐頭、獅子頭、虎頭等等，像這樣奇怪的各種頭兵，有的拿著鏘戟，有的拿著弓箭，有的拿著鉞斧，有的拿著輪刀，有的拿著罥索，有的拿著斤斧，像這樣拿著各種各樣的器仗，來向菩薩衝去，魔王親自拿著弓箭想要射菩薩。菩薩看見后，這樣思念：『凡是爭鬥都需要尋找同伴，我現在與這個欲界（Kama-dhatu）之王爭鬥，難道不需要尋找同伴嗎？』又進一步思念：『我現在要尋找去除障礙的方法。』 當時，魔兵們立即發射各種刀刃一同攻擊菩薩，菩薩那時進入大慈三摩地（Mahakaruna-samadhi），當時魔兵的刀刃都變成了青黃赤白各種顏色的蓮花，落在菩薩的左右前後。那時魔王又騰空而起。
【English Translation】 English version: 'During the three Asankhya-kalpas (immeasurable eons), I have performed countless Koti (ten million) Niyuta (hundred million) hundreds of thousands of sacrificial gatherings. For the benefit of sentient beings, I have given up my head, eyes, hands, feet, blood, flesh, wife, gold, silver, and various treasures. These are all true and not false, and should be able to testify for me.' At that moment, the earth deity emerged from the ground, joined his palms, and proclaimed, 'Sinner! It is so, it is so. As the World Honored One has said, it is true and not false.' After saying these words, the Mara (demon) Sinister, feeling ashamed, remained silent, his face haggard, losing his majesty and virtue, and thought with annoyance, 'Now that I use this method, I cannot cause the son of Suddhodana (King Suddhodana) any harm. Now I should devise different strategies to obstruct him.' After thinking, he left. At that time, that Mara previously had three daughters, whose appearances were enchanting and all exceptionally outstanding: one named Tanha (craving), one named Raga (lust), and one named Arati (discontent). They adorned their bodies with various heavenly garments and went to where the Bodhisattva was. In front of the Bodhisattva, they made various flattering gestures, intending to create confusion and disturbance. Upon seeing them, the Bodhisattva transformed these three daughters into old women, and they returned. Seeing this, the Mara became even more annoyed, propped his cheek with his hand, and pondered this matter: 'What method can I use to create obstacles for this son of Suddhodana?' Immediately, he dispatched thirty-six Koti (ten million) Mara soldiers, with heads of elephants, horses, camels, donkeys, deer, cows, pigs, dogs, foxes, weasels, monkeys, wild foxes, lions, tigers, and so on. Such strange and various headed soldiers, some holding spears, some holding bows and arrows, some holding battle-axes, some holding wheel-knives, some holding lassos, some holding axes, came towards the Bodhisattva with various weapons. The Mara himself held a bow and arrow, intending to shoot the Bodhisattva. Upon seeing this, the Bodhisattva thought, 'All struggles seek companions. Now that I am contending with this king of the Kama-dhatu (desire realm), do I not need to seek companions?' He further thought, 'Now I must seek a way to remove obstacles.' At that time, the Mara soldiers immediately launched various blades, attacking the Bodhisattva together. At that time, the Bodhisattva entered the Mahakaruna-samadhi (great compassion samadhi). Then, the Mara soldiers' blades all turned into lotuses of various colors—blue, yellow, red, and white—falling to the left, right, front, and back of the Bodhisattva. At that time, the Mara rose into the air again.
空中雨諸塵土，而此塵土變成沉檀抹香及作諸花，墮菩薩上。魔王復于空中放諸毒蜂雨金剛石，凈居諸天化為葉屋以蓋菩薩，毒蜂石雨皆不得損。魔王見已復作是念：『我能幾時圍繞嬈亂？凡諸聲者能破三摩地，我今應變菩提樹葉令為頗[皮*氐]迦。復令風吹相鼓作聲，彼若聞聲心不能定。』作是念已，即為此事。時菩提樹葉相鼓作聲，菩薩聞已不能專定。時凈居天遙見是事念言：『我今應助菩薩。』爾時諸天皆來至菩提樹，各把樹葉不令葉動。時彼魔軍猶不肯散，凈居天等復作是念：『此罪魔軍久惱菩薩，尚不退息。』即以神力，擲諸魔軍鐵圍山上。
「菩薩爾時住優樓頻螺聚落，于尼連禪河菩提樹下坐，于妙覺分法中常不斷絕修習加行而住。于初夜分中，神境智見證通成就。所謂一中變為無量，無量中變為一，或隱或見墻壁及山，得無掛礙如虛空中，出沒大地如游於水，地相如故，或趺坐虛空如居大地，或游騰虛空如鳥飛翥，日月有大威德，或復舉手而捫摩之，乃至來往梵天身皆自在。
「爾時魔王復作是念：『諸禪定中唯聲能為障礙，我應作聲。』即與三萬六千拘胝魔鬼神等，遙吼大聲。菩薩為此聲故，為十二逾膳那迦覃婆樹林，由此林故不聞彼聲。菩薩復作是念：『我應修天耳智證通心，天及
【現代漢語翻譯】 現代漢語譯本：空中下起了各種塵土，而這些塵土變成了沉香、檀香、涂香以及各種鮮花，飄落在菩薩身上。魔王又在空中降下毒蜂，下起金剛石雨，凈居諸天變化成葉屋來遮蓋菩薩，毒蜂和金剛石雨都不能傷害到他。魔王見此情景，又想：『我能圍繞擾亂到什麼時候呢？一切聲音都能破壞三摩地（Samadhi，定），我應該把菩提樹葉變成頗[皮*氐]迦（स्फटिका，水晶），再讓風吹動樹葉，使其相互撞擊發出聲音，這樣他聽到聲音就不能入定了。』想到這裡，他就這樣做了。當時菩提樹葉相互撞擊發出聲音，菩薩聽到后不能專心入定。這時凈居天遠遠地看到這件事，心想：『我現在應該幫助菩薩。』於是眾天神都來到菩提樹旁，各自抓住樹葉不讓它們搖動。當時那些魔軍仍然不肯散去，凈居天等又想：『這些罪惡的魔軍長期惱亂菩薩，還不肯退去。』就用神力把魔軍投擲到鐵圍山上。 『菩薩當時住在優樓頻螺（Uruvilva）聚落，在尼連禪河（Nairanjana River）邊的菩提樹下打坐，在微妙覺悟的法門中，持續不斷地修習加行。在初夜時分，以神通智慧證得了通達。能夠在一中變為無量，在無量中變為一，或者隱身或者顯現，穿墻越壁和山巒，毫無阻礙如同在虛空中一樣，出入大地如同在水中游動，地相保持不變，或者跏趺坐在虛空中如同坐在大地上，或者在虛空中自由飛翔如同鳥兒飛翔，日月具有巨大的威德，或者舉手撫摸日月，乃至來往于梵天（Brahma）的身體都自在無礙。 『當時魔王又想：『在各種禪定中，只有聲音能夠成為障礙，我應該製造聲音。』於是與三萬六千拘胝（koti，一億）魔鬼神等，遙遠地發出巨大的吼聲。菩薩因為這個聲音，化作了十二逾膳那（yojana，古印度長度單位）迦覃婆（Kadamba）樹林，因為這片樹林，聽不到那些聲音。菩薩又想：『我應該修習天耳智證通心，天人及』
【English Translation】 English version: From the sky rained down various dusts, and these dusts transformed into agalloch, sandalwood, paste-fragrance, and various flowers, falling upon the Bodhisattva. The Mara King then released poisonous bees and a rain of vajra stones from the sky, while the Pure Abode Gods transformed into leaf huts to cover the Bodhisattva, so that neither the poisonous bees nor the stone rain could harm him. Seeing this, the Mara King thought again: 'How long can I continue to surround and disturb him? All sounds can disrupt Samadhi (定, concentration), I should transform the Bodhi tree leaves into sphatika (स्फटिका, crystal), and then cause the wind to blow, making them strike against each other and produce sound, so that he cannot enter into concentration when he hears the sound.' Having thought this, he did just that. At that time, the Bodhi tree leaves struck against each other and produced sound, and the Bodhisattva could not concentrate. Then the Pure Abode Gods, seeing this from afar, thought: 'I should now help the Bodhisattva.' Thereupon, all the gods came to the Bodhi tree, each holding the leaves to prevent them from moving. At that time, those Mara troops still refused to disperse, and the Pure Abode Gods thought again: 'These sinful Mara troops have long been troubling the Bodhisattva, and still do not retreat.' So they used their divine power to throw the Mara troops onto the Iron Mountain. 'At that time, the Bodhisattva was dwelling in the Uruvilva (優樓頻螺) settlement, sitting under the Bodhi tree by the Nairanjana River (尼連禪河), constantly and continuously practicing the preparatory stages in the Dharma of wondrous enlightenment. In the first watch of the night, he attained the knowledge and realization of the supernormal powers. He was able to transform from one into immeasurable, and from immeasurable into one, or to become invisible or visible, to pass through walls and mountains without obstruction as if in empty space, to emerge from and enter the earth as if swimming in water, with the earth's appearance remaining unchanged, or to sit cross-legged in the sky as if on the earth, or to fly freely in the sky like a bird, the sun and moon possessing great power, or even to raise his hand and caress them, and even to come and go freely to the Brahma (梵天) realm. 'At that time, the Mara King thought again: 'Among all the meditations, only sound can be an obstacle, I should create sound.' So he, together with thirty-six thousand koti (拘胝, a unit of measurement) of Mara demons and spirits, roared loudly from afar. Because of this sound, the Bodhisattva transformed into a forest of twelve yojana (逾膳那, a unit of distance) of Kadamba (迦覃婆) trees, and because of this forest, he could not hear those sounds. The Bodhisattva then thought: 'I should cultivate the wisdom and realization of the divine ear, so that the gods and'
人聲皆悉得聞。』菩薩超過人耳以凈天耳，人非人聲若近若遠無不曉了。菩薩念云：『魔王三萬六千拘胝眷屬中，彼誰於我起于噁心，我何得知？』菩薩復念：『我如何證他心智？』即于夜中便得證悟，如於有情所發尋伺，心及心心所，欲不欲心、嗔不瞋心、癡不癡心、廣不廣心、息心攝心、驕慢不驕慢心、寂靜不寂靜心、定心不定心、散心不散心，如實了知。既知是已復更念云：『此魔軍中從昔已來，誰是父親？誰是母親？誰是怨害？誰為親友？如何得知？』復更念云：『我今應修宿命智方得了悟。』于夜分中精勤存念修宿命智，便得曉了從昔已來種種諸事，所謂一生、二生、三、四、五生、十生、二十生、百生、千生，乃至無量百千萬生、一劫生、二劫生、成劫生、壞劫生，乃至無數劫生，應唸了知，彼人姓某名某，及已所生之處族姓種類，及有食啖苦樂等事，皆悉了悟。如是長命、如是久住，壽命長短彼滅此生，所有相貌方處種種，無量雜類靡不盡知。菩薩作念：『念此魔軍誰墮惡趣？誰墮善趣？如何得知？』復作是念：『應以生滅智通方知是事。』菩薩于中夜分修生滅智通，便得天眼清凈，超越人間。以此天眼見諸眾生：死者、生者、端正者、醜陋者、富貴者、下劣者、往善道者、往惡道者、作善業者、作惡
【現代漢語翻譯】 現代漢語譯本 『所有人的聲音都能聽見。』菩薩超越了人耳，擁有清凈的天耳，無論是人還是非人，無論是近處還是遠處的各種聲音，沒有不清楚明白的。菩薩心想：『在魔王三萬六千拘胝（數量單位，表示極大的數目）的眷屬中，是誰對我懷有惡意，我該如何得知？』菩薩又想：『我該如何證得他心智？』於是在當夜就證得了悟，對於有情眾生所發起的尋伺，以及他們的心和心所（心的附屬作用），想要或不想要的心、嗔怒或不嗔怒的心、愚癡或不愚癡的心、廣闊或不廣闊的心、平靜或不平靜的心、收攝或不收攝的心、驕慢或不驕慢的心、寂靜或不寂靜的心、禪定或不禪定的心、散亂或不散亂的心，都能如實地了知。既已了知這些，菩薩又想：『在這魔軍之中，從過去到現在，誰是父親？誰是母親？誰是怨敵？誰是親友？該如何得知？』於是又想：『我現在應該修習宿命智，才能了悟這些。』於是在半夜時分，精勤地存念修習宿命智，便能清楚地知道從過去以來的種種事情，所謂一生、二生、三生、四生、五生、十生、二十生、百生、千生，乃至無量百千萬生、一劫生、二劫生、成劫生、壞劫生，乃至無數劫的生命，都能應唸了知，那個人姓什麼、叫什麼，以及他所出生的地方的族姓種類，以及他所經歷的飲食、苦樂等事情，全都清楚地了悟。像這樣壽命長短、像這樣長久居住，壽命的長短，他們在此處死亡又在彼處出生，所有的相貌、方位等等，無量種類的眾生沒有不完全知道的。菩薩心想：『要知道這魔軍中誰墮入惡趣？誰墮入善趣？該如何得知？』又這樣想：『應該用生滅智通才能知道這件事。』菩薩於半夜時分修習生滅智通，便獲得了清凈的天眼，超越了人間。用這天眼看見各種眾生：死亡的、出生的、端正的、醜陋的、富貴的、下賤的、前往善道的、前往惡道的、造善業的、造惡業的
【English Translation】 English version 『All the sounds of people can be heard.』 The Bodhisattva surpassed human ears and possessed pure divine ears, understanding all sounds, whether human or non-human, near or far, without exception. The Bodhisattva thought: 『Among the thirty-six thousand kotis (a unit of measurement, indicating a very large number) of the demon king's retinue, who harbors evil intentions towards me, and how can I know?』 The Bodhisattva further thought: 『How can I attain the knowledge of others' minds?』 Then, in that very night, he attained enlightenment, and regarding the thoughts and inquiries arising in sentient beings, as well as their minds and mental functions (the mind's subsidiary actions), whether they desire or do not desire, whether they are angry or not angry, whether they are ignorant or not ignorant, whether they are broad or not broad, whether they are calm or not calm, whether they are collected or not collected, whether they are arrogant or not arrogant, whether they are peaceful or not peaceful, whether they are in samadhi (meditative state) or not in samadhi, whether they are distracted or not distracted, he knew them all as they truly are. Having understood these, the Bodhisattva further thought: 『Among this demon army, from the past until now, who is the father? Who is the mother? Who is the enemy? Who is the friend? How can I know?』 Then he thought again: 『I should now cultivate the knowledge of past lives in order to understand these things.』 So, in the middle of the night, he diligently focused his mind and cultivated the knowledge of past lives, and he was able to clearly know all kinds of things from the past, such as one life, two lives, three, four, five lives, ten lives, twenty lives, a hundred lives, a thousand lives, even countless hundreds of thousands of lives, one kalpa (an aeon) of life, two kalpas of life, kalpas of formation, kalpas of destruction, even countless kalpas of life, he could know them all as soon as he thought of them, knowing the person's surname and given name, as well as the clan and species of the place where they were born, and the matters of food, drink, suffering, and joy that they had experienced, all of which he clearly understood. Like this, the length of their lives, how long they lived, the length of their lifespans, their death here and birth there, all their appearances, directions, and countless varieties, he knew them all completely. The Bodhisattva thought: 『How can I know who among this demon army will fall into the evil realms? Who will fall into the good realms?』 He further thought: 『I should use the knowledge of birth and death to know this matter.』 The Bodhisattva cultivated the knowledge of birth and death in the middle of the night and obtained pure divine eyes, surpassing the human realm. With these divine eyes, he saw all beings: those who were dying, those who were being born, those who were beautiful, those who were ugly, those who were rich, those who were lowly, those who were going to the good paths, those who were going to the evil paths, those who were creating good karma, those who were creating evil karma
業者，決定明瞭。復知一一眾生身口意業作諸惡事，誹謗聖者，或深著耶見、或作耶見業，由斯業故，從此沒後墮惡趣中；或見眾生於身口意作諸善業，恭敬賢聖行正見，由此業故，從此沒後生善趣中，皆悉明瞭。菩薩復作是念：『一切有情，由彼欲漏、有漏、無明漏，輪轉苦海如何得免？』復更念云：『唯證無漏智通能斷此事。』菩薩爾時為是義故，菩提樹下於夜分中，常以相應修習成熟，專心於覺分法中而住，發心為證無漏智通，即于苦諦如實了知，集滅道諦亦復如是。證斯道已，于欲漏、有漏、無明漏，心得解脫；既得解脫，證諸漏盡智：我生已盡，梵行已立，應作已作，不受後有，即證菩提。彼中謂見覺分菩提，世尊所作已辦，即入火界三摩地。此時菩薩以慈器仗，降伏三十六拘胝魔軍，證無上智。
「於時魔王罪者，弓從手落、幢便倒地、宮殿皆動。魔王與諸三十六拘胝眷屬，心生懊惱而懷悔恨，便自隱沒，往劫比羅城告眾人曰：『釋迦牟尼菩薩，修諸苦行登金剛座，于草鋪上今已捨命。』時凈飯王及諸宮人群臣百寮聞是語已，大苦惱心如火所燒，城中人眾及喬比迦等三大夫人，念菩薩德悶絕躄地，以水灑面良久乃蘇，悲泣哽咽不能自止。左右侍女勸喻裁抑，如是種種嘆責無量。時凈信天見魔欺妄，
【現代漢語翻譯】 現代漢語譯本：行業決定了清晰的認知。菩薩又能清楚地知道每一個眾生，通過身、口、意所造作的各種惡事，誹謗聖賢，或者深深執著于邪見，或者造作邪見的行業，因為這些惡業的緣故，這些人死後會墮入惡道之中；菩薩也能看到有些眾生，通過身、口、意造作各種善業，恭敬賢聖，奉行正見，因為這些善業的緣故，這些人死後會往生到善道之中，這些菩薩都能完全清楚地瞭解。菩薩又這樣思考：『一切有情眾生，因為貪慾的煩惱（欲漏）、存在的煩惱（有漏）、以及無明的煩惱（無明漏），在痛苦的輪迴中流轉，要如何才能免除這些痛苦呢？』菩薩又進一步思考說：『只有證得沒有煩惱的智慧神通（無漏智通）才能斷除這些痛苦。』菩薩當時爲了這個意義，在菩提樹下於夜晚時分，常常以相應的修行來使之成熟，專心於覺悟的各個組成部分（覺分法）中安住，發心要證得沒有煩惱的智慧神通，就在苦諦上如實地了知，對於集諦、滅諦、道諦也是這樣如實了知。證得了這個道之後，對於貪慾的煩惱（欲漏）、存在的煩惱（有漏）、以及無明的煩惱（無明漏），內心得到了解脫；既然得到了解脫，就證得了諸漏已盡的智慧：『我的生命已經終結，清凈的修行已經確立，應該做的事情已經做完，不再承受未來的生命』，就證得了菩提（Bodhi，覺悟）。在那裡，菩薩證見了覺悟的各個組成部分（覺分菩提），世尊（世尊，佛的尊稱）所要做的事情已經完成，就進入了火界三摩地（Samadhi，禪定）。這個時候，菩薩憑藉慈悲的力量，降伏了三十六拘胝（koti，印度數字單位，一拘胝等於一千萬）的魔軍，證得了無上的智慧。 當時，魔王罪者（Mara，佛教中的魔），手中的弓箭掉落，旗幟也倒在地上，宮殿都震動起來。魔王和他的三十六拘胝眷屬，心中感到懊惱和後悔，就隱藏起來，前往劫比羅城（Kapilavastu，釋迦牟尼佛的故鄉）告訴眾人說：『釋迦牟尼（Sakyamuni，釋迦牟尼佛）菩薩，修各種苦行，登上金剛座，在草鋪上現在已經捨棄了生命。』當時凈飯王（Suddhodana，釋迦牟尼佛的父親）和各位宮人、群臣、百官聽到這些話后，內心非常痛苦，如同被火燒一樣，城中的人們以及喬比迦（Gopika，人名）等三大夫人，因為思念菩薩的恩德而昏厥倒地，用清水灑在臉上，過了很久才甦醒過來，悲傷哭泣，哽咽得不能停止。左右的侍女勸慰和制止，像這樣種種嘆息責備，沒有窮盡。當時有凈信的天人看到魔王的欺騙和虛妄，
【English Translation】 English version: The industry determines clear cognition. Furthermore, the Bodhisattva clearly knows that each and every sentient being, through the various evil deeds committed by their body, speech, and mind, slanders the saints, or deeply adheres to wrong views, or engages in the actions of wrong views. Because of these evil deeds, these beings will fall into evil realms after death. The Bodhisattva also sees that some sentient beings, through their body, speech, and mind, perform various good deeds, respect the virtuous and holy, and practice right views. Because of these good deeds, these beings will be reborn in good realms after death. The Bodhisattva fully understands all of this. The Bodhisattva further contemplates: 'All sentient beings, due to the defilement of desire (Kama-asava), the defilement of existence (Bhava-asava), and the defilement of ignorance (Avijja-asava), revolve in the sea of suffering. How can they be freed from this suffering?' The Bodhisattva further thinks: 'Only by attaining the wisdom and supernatural powers free from defilements (Anasrava-jnana) can these sufferings be cut off.' At that time, for this purpose, the Bodhisattva, under the Bodhi tree during the night, constantly cultivates and matures the corresponding practices, dwelling with focused mind on the components of enlightenment (Bodhyanga), resolving to attain the wisdom and supernatural powers free from defilements. He then truly understands the Truth of Suffering (Dukkha Satya), and likewise truly understands the Truth of Origin (Samudaya Satya), the Truth of Cessation (Nirodha Satya), and the Truth of the Path (Magga Satya). Having attained this path, with regard to the defilement of desire (Kama-asava), the defilement of existence (Bhava-asava), and the defilement of ignorance (Avijja-asava), his mind is liberated. Having attained liberation, he attains the wisdom of the exhaustion of all defilements: 'My life is exhausted, the pure conduct is established, what should be done is done, I will not receive future existence,' and he attains Bodhi (Bodhi, Enlightenment). There, the Bodhisattva sees the components of enlightenment (Bodhyanga Bodhi). The work of the World Honored One (世尊, Lokanatha, an epithet of the Buddha) is completed, and he enters the Fire Element Samadhi (Samadhi, concentration). At this time, the Bodhisattva, relying on the strength of compassion, subdues thirty-six kotis (koti, a unit of measurement in ancient India, equal to ten million) of Mara's (Mara, the demon in Buddhism) army and attains supreme wisdom. At that time, Mara (Mara, the demon in Buddhism), the sinner, dropped his bow from his hand, his banner fell to the ground, and his palaces all shook. Mara and his thirty-six kotis of retinue felt remorse and regret in their hearts, and they hid themselves, going to Kapilavastu (Kapilavastu, the birthplace of Sakyamuni Buddha) to tell the people: 'Sakyamuni (Sakyamuni, Sakyamuni Buddha) Bodhisattva, having practiced various ascetic practices, ascended the Vajra seat, and has now given up his life on the grass mat.' At that time, King Suddhodana (Suddhodana, the father of Sakyamuni Buddha) and the palace people, ministers, and officials, upon hearing these words, felt great suffering in their hearts, as if burned by fire. The people in the city and the three great ladies, including Gopika (Gopika, a name), fainted and fell to the ground, remembering the virtues of the Bodhisattva. They sprinkled water on their faces and after a long time, they revived, weeping sadly and unable to stop sobbing. The maids on the left and right comforted and restrained them, lamenting and rebuking in various ways without end. At that time, a heavenly being of pure faith saw the deception and falsehood of Mara,
復知如來已成妙智，心生歡喜便普告曰：『諸人當知！釋迦牟尼今不捨命，見證無上正智。』時凈飯王及諸眷屬並劫比羅城人眾，聞此語已不勝歡躍。時耶輸陀羅聞世尊菩薩證無上智，生喜悅曰：『誕一息。』斛飯王亦生一息。於時月蝕，凈飯王見此盛事，甚大歡喜慶悅充滿，即敕城中除去瓦礫，以栴檀香水遍灑于地，於四衢道中置於香爐，然諸名香，懸彩幢蓋滿於街路，以鮮潔花周布地上，於四城門及街衢中立檀施處。於時于東城門施會，沙門婆羅門外道梵志貧窮孤獨慳貪乞求，如此等類皆悉施與，南西北門及城中街衢亦復如是。會諸群臣，為耶輸陀羅所生之息而立其名。內宮侍女前白王曰：『此子生時羅怙障月，因此應以為名羅怙羅。』時斛飯王為其子故廣施如上，亦會親屬與子立名，問諸人曰：『此子當立何字？』親屬報曰：『此子生日，劫比羅城人眾歡喜，可名此子為阿難陀。』時凈飯王觀羅怙羅而作是言：『此非我釋迦牟尼所生之子。』時耶輸陀羅聞王此語深懷恐懼，即攜羅怙羅，往菩薩澡洗池邊。有一大石先是菩薩力戲之石，以羅怙羅置此石上，合掌誓曰：『此兒若是菩薩親生子者，投于池中不至沉沒。若非菩薩親生子者，入水即沒。』作是愿已，即抱其石並羅怙羅拋于池中，石便浮水。時羅怙羅落在水
【現代漢語翻譯】 後來，凈飯王得知如來已經成就了微妙的智慧，心中充滿歡喜，便普告眾人說：『諸位應當知道！釋迦牟尼現在沒有捨棄生命，而是見證了無上的正等正覺。』當時，凈飯王以及所有的親屬，還有劫比羅城（Kapilavastu，釋迦牟尼佛的故鄉）的人們，聽到這些話后，都歡欣鼓舞。耶輸陀羅（Yasodhara，釋迦牟尼的妻子）聽到世尊菩薩證得了無上智慧，高興地說：『我生了一個兒子。』斛飯王（Suklodana，釋迦牟尼的叔叔）也生了一個兒子。當時正值月蝕，凈飯王看到這盛大的事情，非常高興，喜悅充滿內心，於是下令城中清除瓦礫，用栴檀香水遍灑大地，在四通八達的道路上設定香爐，點燃各種名貴的香，懸掛彩色的旗幟和傘蓋，佈滿街道，用新鮮潔凈的花朵鋪滿地面，在四個城門和街道上設立佈施的地方。當時在東城門舉行佈施大會，對沙門（Sramana，出家修道者）、婆羅門（Brahmana，印度教祭司）、外道（Tirthika，佛教以外的修行者）、梵志（Brahmacarin，修行梵行者）、貧窮孤獨的人以及慳吝貪求的乞丐等各類人都進行施捨，南西北門以及城中的街道也是如此。召集各位大臣，為耶輸陀羅所生的兒子起名字。內宮的侍女稟告國王說：『這個孩子出生的時候，羅睺（Rahu，星名，象徵障礙）遮蔽了月亮，因此應該給他起名為羅怙羅（Rahula，障礙）。』當時斛飯王也爲了他的兒子像上面一樣廣行佈施，也召集親屬為兒子起名字，問大家說：『這個孩子應當起什麼名字？』親屬們回答說：『這個孩子出生的日子，劫比羅城的人們都非常歡喜，可以給這個孩子起名為阿難陀（Ananda，歡喜）。』當時凈飯王看著羅怙羅說：『這恐怕不是我釋迦牟尼所生的兒子。』當時耶輸陀羅聽到國王這樣說，內心非常恐懼，就帶著羅怙羅，前往菩薩洗浴的水池邊。那裡有一塊大石頭，先前是菩薩玩耍時用過的石頭，她把羅怙羅放在這塊石頭上，合掌發誓說：『這個孩子如果是菩薩親生的兒子，投入池中就不會沉沒。如果不是菩薩親生的兒子，入水就會沉沒。』發了這個誓願后，就抱著石頭和羅怙羅一起拋入池中，石頭便浮在水面上。當時羅怙羅落在水裡 後來得知如來已成就了微妙的智慧，內心生起歡喜，便普告眾人說：『諸位應當知道！釋迦牟尼現在沒有捨棄生命，而是見證了無上的正等正覺。』當時，凈飯王以及所有的親屬，還有劫比羅城的人們，聽到這些話后，都歡欣鼓舞。耶輸陀羅聽到世尊菩薩證得了無上智慧，高興地說：『我生了一個兒子。』斛飯王也生了一個兒子。當時正值月蝕，凈飯王看到這盛大的事情，非常高興，喜悅充滿內心，於是下令城中清除瓦礫，用栴檀香水遍灑大地，在四通八達的道路上設定香爐，點燃各種名貴的香，懸掛彩色的旗幟和傘蓋，佈滿街道，用新鮮潔凈的花朵鋪滿地面，在四個城門和街道上設立佈施的地方。當時在東城門舉行佈施大會，對沙門、婆羅門、外道、梵志、貧窮孤獨的人以及慳吝貪求的乞丐等各類人都進行施捨，南西北門以及城中的街道也是如此。召集各位大臣，為耶輸陀羅所生的兒子起名字。內宮的侍女稟告國王說：『這個孩子出生的時候，羅睺遮蔽了月亮，因此應該給他起名為羅怙羅。』當時斛飯王也爲了他的兒子像上面一樣廣行佈施，也召集親屬為兒子起名字，問大家說：『這個孩子應當起什麼名字？』親屬們回答說：『這個孩子出生的日子，劫比羅城的人們都非常歡喜，可以給這個孩子起名為阿難陀。』當時凈飯王看著羅怙羅說：『這恐怕不是我釋迦牟尼所生的兒子。』當時耶輸陀羅聽到國王這樣說，內心非常恐懼，就帶著羅怙羅，前往菩薩洗浴的水池邊。那裡有一塊大石頭，先前是菩薩玩耍時用過的石頭，她把羅怙羅放在這塊石頭上，合掌發誓說：『這個孩子如果是菩薩親生的兒子，投入池中就不會沉沒。如果不是菩薩親生的兒子，入水就會沉沒。』發了這個誓願后，就抱著石頭和羅怙羅一起拋入池中，石頭便浮在水面上。當時羅怙羅落在水裡
【English Translation】 Later, King Suddhodana, knowing that the Tathagata had attained wonderful wisdom, was filled with joy and proclaimed to all: 'Let everyone know! Shakyamuni is not giving up his life now, but is witnessing the supreme perfect wisdom.' At that time, King Suddhodana and all his relatives, along with the people of Kapilavastu (the birthplace of Shakyamuni Buddha), were overjoyed upon hearing these words. Yasodhara (Shakyamuni's wife), hearing that the World Honored One Bodhisattva had attained supreme wisdom, said with joy: 'I have given birth to a son.' Suklodana (Shakyamuni's uncle) also had a son. At that time, there was a lunar eclipse. King Suddhodana, seeing this grand event, was greatly pleased and filled with joy. He then ordered the city to clear away rubble, sprinkle sandalwood-scented water all over the ground, set up incense burners in the crossroads, burn various precious incenses, hang colorful banners and canopies all over the streets, spread fresh and clean flowers on the ground, and establish alms-giving places at the four city gates and streets. At that time, a charity gathering was held at the east city gate, and alms were given to all kinds of people, such as Sramanas (ascetics), Brahmanas (Hindu priests), Tirthikas (non-Buddhist practitioners), Brahmacarins (celibate practitioners), the poor and lonely, and greedy beggars. The same was done at the south, north, and west gates, as well as the streets in the city. He summoned all the ministers to name the son born to Yasodhara. A palace maid reported to the king: 'When this child was born, Rahu (a celestial body symbolizing obstacles) obscured the moon, so he should be named Rahula (obstacle).' At that time, Suklodana also performed extensive almsgiving for his son as above, and also gathered relatives to name his son, asking everyone: 'What name should be given to this child?' The relatives replied: 'On the day this child was born, the people of Kapilavastu were very happy, so this child can be named Ananda (joy).' At that time, King Suddhodana looked at Rahula and said: 'This is probably not the son born of my Shakyamuni.' At that time, Yasodhara, hearing the king's words, was very frightened, and took Rahula to the bathing pond of the Bodhisattva. There was a large stone there, which was previously used by the Bodhisattva for play. She placed Rahula on this stone, put her palms together, and vowed: 'If this child is the Bodhisattva's own son, he will not sink when thrown into the pond. If he is not the Bodhisattva's own son, he will sink immediately upon entering the water.' After making this vow, she threw the stone and Rahula into the pond together, and the stone floated on the water. At that time, Rahula fell into the water Later, knowing that the Tathagata had attained wonderful wisdom, he felt joy in his heart and proclaimed to everyone: 'Everyone should know! Shakyamuni is not giving up his life now, but is witnessing the supreme perfect enlightenment.' At that time, King Suddhodana and all his relatives, along with the people of Kapilavastu, were overjoyed upon hearing these words. Yasodhara, hearing that the World Honored One Bodhisattva had attained supreme wisdom, said with joy: 'I have given birth to a son.' Suklodana also had a son. At that time, there was a lunar eclipse. King Suddhodana, seeing this grand event, was greatly pleased and filled with joy. He then ordered the city to clear away rubble, sprinkle sandalwood-scented water all over the ground, set up incense burners in the crossroads, burn various precious incenses, hang colorful banners and canopies all over the streets, spread fresh and clean flowers on the ground, and establish alms-giving places at the four city gates and streets. At that time, a charity gathering was held at the east city gate, and alms were given to all kinds of people, such as Sramanas, Brahmanas, Tirthikas, Brahmacarins, the poor and lonely, and greedy beggars. The same was done at the south, north, and west gates, as well as the streets in the city. He summoned all the ministers to name the son born to Yasodhara. A palace maid reported to the king: 'When this child was born, Rahu obscured the moon, so he should be named Rahula.' At that time, Suklodana also performed extensive almsgiving for his son as above, and also gathered relatives to name his son, asking everyone: 'What name should be given to this child?' The relatives replied: 'On the day this child was born, the people of Kapilavastu were very happy, so this child can be named Ananda.' At that time, King Suddhodana looked at Rahula and said: 'This is probably not the son born of my Shakyamuni.' At that time, Yasodhara, hearing the king's words, was very frightened, and took Rahula to the bathing pond of the Bodhisattva. There was a large stone there, which was previously used by the Bodhisattva for play. She placed Rahula on this stone, put her palms together, and vowed: 'If this child is the Bodhisattva's own son, he will not sink when thrown into the pond. If he is not the Bodhisattva's own son, he will sink immediately upon entering the water.' After making this vow, she threw the stone and Rahula into the pond together, and the stone floated on the water. At that time, Rahula fell into the water
中，坐于石上，如輕綿在水隨波來去，曾不沉沒。凈飯王聞已生希有心，將諸群臣圍繞侍衛，至彼池傍見羅怙羅，在於池中坐浮石上，歡嘆喜悅。時凈飯王，自入池中抱羅怙羅，其石便沒，還於宮中倍加愛育。
「初菩薩以慈器仗，降伏三萬六千拘胝魔眾已，證無上正智。於時大地震動，普遍世界悉皆光明，所有大地黑暗之處，日月威光不能除者，蒙佛此光皆得明徹。其中眾生忽得相見，遞相言曰：『非獨我等生於此間，更有眾生生於此處。』」
攝頌曰：
四種觸池， 父子和合； 釋迦出家， 護河神禮。
「爾時梵界有二天子，觀見世尊坐菩提樹下，共相議曰：『今佛世尊，住嗢律尼連禪河岸菩提樹下，初成正覺入火界三摩地，經於七日今猶在定。我等當共詣如來所香花供養，各說二頌嘆佛。』作是議已，如力士屈申臂頃即至菩提樹下，在世尊前頂禮雙足，其一天子說頌請曰：
「『起起大慈悲， 怨賊今退散； 無罪大商主， 應遊行世間。 說善游勝法， 廣施諸實義； 無量諸眾生， 聞法皆受持。』
「第二天子復說頌請曰：
「『起起大慈悲， 怨賊今退散； 一切垢已除， 應遊行世間。 身心既清凈， 如彼圓滿月
【現代漢語翻譯】 現代漢語譯本： 在池水中，（羅怙羅(Rahula)）坐在石頭上，就像輕柔的棉花在水中隨波漂浮，竟然沒有沉沒。凈飯王(Suddhodana)聽聞此事後，心中感到非常稀有，於是帶領眾多大臣侍衛，來到池塘邊，看見羅怙羅(Rahula)坐在池中漂浮的石頭上，歡喜讚歎。當時，凈飯王(Suddhodana)親自進入池中抱起羅怙羅(Rahula)，那石頭便沉沒了。回到宮中后，更加倍地疼愛養育他。
『最初，菩薩憑藉慈悲的力量，降伏了三萬六千拘胝(koti)的魔眾，證得了無上正智。當時，大地劇烈震動，光明普照整個世界。所有大地黑暗的地方，即使是日月的光芒也無法照亮的，都蒙受佛的光芒而變得明亮。其中的眾生忽然能夠互相看見，互相說道：「原來不只是我們生存在這裡，還有其他的眾生也生存在這裡。」』
總結偈： 四種觸池，父子和合；釋迦(Sakya)出家，護河神禮。
『當時，梵界有兩位天子，看見世尊坐在菩提樹下，共同商議說：「如今佛世尊，住在嗢律尼連禪河(Uruvilva Nairanjana River)岸邊的菩提樹下，初成正覺，進入火界三摩地(Tejo-dhatu Samadhi)，已經過了七天，現在仍然在禪定中。我們應當一起前往如來所在之處，用香花供養，各自說兩句偈頌來讚歎佛陀。」商議完畢后，就像力士屈伸手臂一樣迅速地來到菩提樹下，在世尊面前頂禮雙足。其中一位天子說了偈頌來勸請：
「『請起大慈悲，怨賊今退散；無罪大商主，應**世間。 說善游勝法，廣施諸實義；無量諸眾生，聞法皆受持。』
『第二天子又說了偈頌來勸請：
『請起大慈悲，怨賊今退散；一切垢已除，應**世間。 身心既清凈，如彼圓滿月』
【English Translation】 English version: In the pond, (Rahula) sat on a stone, like light cotton floating on the water, never sinking. King Suddhodana, hearing of this, felt it was a rare occurrence. He took his ministers and attendants, went to the pond, and saw Rahula sitting on the floating stone in the pond, rejoicing and praising. Then, King Suddhodana himself entered the pond and embraced Rahula, and the stone sank. Returning to the palace, he loved and nurtured him even more.
'Initially, the Bodhisattva, with the weapon of compassion, subdued thirty-six koti of demons and attained unsurpassed perfect wisdom. At that time, the earth shook violently, and light illuminated the entire world. All the dark places on earth, which even the light of the sun and moon could not illuminate, were illuminated by the light of the Buddha. The beings therein suddenly saw each other and said, "It is not only we who live here, but there are other beings living here as well." '
Summary verse: Four kinds of touch ponds, father and son reunited; Sakya's renunciation, river deity's homage.
'At that time, two devas from the Brahma realm, seeing the World Honored One sitting under the Bodhi tree, conferred and said, "Now the Buddha, the World Honored One, is dwelling under the Bodhi tree on the bank of the Uruvilva Nairanjana River, having initially attained perfect enlightenment and entered the Tejo-dhatu Samadhi. Seven days have passed, and he is still in samadhi. We should go together to where the Tathagata is, make offerings of incense and flowers, and each speak two verses to praise the Buddha." Having conferred, they arrived under the Bodhi tree as quickly as a strong man bends and stretches his arm. They prostrated themselves at the feet of the World Honored One. One of the devas spoke a verse to request:
" 'Arise, great compassion, the enemy thieves now retreat; faultless great merchant, you should ** the world. Speak of the good and victorious Dharma, widely bestow true meanings; countless beings, hearing the Dharma, will all receive and uphold it.' "
'The second deva then spoke a verse to request:
" 'Arise, great compassion, the enemy thieves now retreat; all defilements have been removed, you should ** the world. Body and mind are pure, like the full moon' "
； 無量諸眾生， 聞法皆受持。』
「時二天子說此頌已，禮佛而去。爾時世尊從三摩地起說頌曰：
「『欲界諸安樂， 色界諸安樂； 貪慾煩惱盡， 此安樂最勝。 我今舍重擔， 永離於負重； 有擔受多苦， 舍擔則安樂。 一切欲已舍， 一切行已成， 一切法已知， 此人不復生。』
「世尊在三摩地，於七日中既斷煩惱受解脫樂，無人供養，不飲不食無飢渴想。爾時有二商主：一名黃菰、二名村落，各有百兩車及多人眾，共為興販，路由佛所。時二商主，先有知識命過生天，顧于商人作如是念：『今佛在菩提樹下七日入定，斷諸煩惱受解脫樂，無人供養。我今應令此二商主為最初供養，于多世中受諸功德。今宜勸為此事，為知識故。』作是念已，于夜分中，放大光明燭五百車，現其半身在虛空中，告二商曰：『汝今當知！釋迦牟尼世尊，在寬廣尼連禪河菩提樹下初成正覺，於七日中解脫煩惱受彼安樂，不飲不食無人供養。汝等二人，事速供養，為最初供養，獲大利益。』作此語已，天遂便隱。時二商主聞此語已，共相議曰：『我等當知！世尊威德甚奇，今天為彼來告我等令使供養。』作是議已，于佛世尊深心敬仰，持諸供物酪漿麨蜜往世尊所
【現代漢語翻譯】 『無數的眾生，聽聞佛法都信受奉行。』
當時兩位天子說完這首偈頌后，向佛陀頂禮后離去。這時世尊從三摩地（Samadhi，禪定）中起身，說了這首偈頌：
『欲界中的各種安樂，都是**的安樂；貪慾和煩惱都斷盡了，這種安樂才是最殊勝的。 我現在捨棄了沉重的負擔，永遠脫離了負重；有負擔就會承受很多痛苦，捨棄負擔就能得到安樂。 一切慾望都已捨棄，一切該做的都已完成，一切法都已經了知，這樣的人就不會再受輪迴之苦。』
世尊在三摩地中，七天之中斷絕了煩惱，享受解脫的快樂，沒有人供養，不飲不食，也沒有飢渴的想法。當時有兩位商人，一個名叫黃菰（Huang Gu），一個名叫村落（Cun Luo），各自有百輛車和很多隨從，一起做生意，路過佛陀所在的地方。這兩位商人，之前有一位認識的人去世后昇天，他顧念著這兩位商人，心想：『現在佛陀在菩提樹下入定七天，斷絕了各種煩惱，享受解脫的快樂，沒有人供養。我現在應該讓這兩位商人做最初的供養，讓他們在多生多世中獲得各種功德。現在應該勸他們做這件事，因為我們是舊相識。』這樣想著，在夜裡，放出巨大的光明照亮了五百輛車，顯現半身在天空中，告訴兩位商人說：『你們現在應當知道！釋迦牟尼（Sakyamuni）世尊，在寬廣的尼連禪河（Nilianchan River）邊的菩提樹下初次成就正覺，七天之中解脫了煩惱，享受那份安樂，不飲不食，沒有人供養。你們二人，趕快去供養，作為最初的供養，會獲得巨大的利益。』說完這些話后，天神就隱去了。當時兩位商人聽到這些話后，一起商議說：『我們應當知道！世尊的威德非常神奇，今天天神爲了他來告訴我們，讓我們去供養。』這樣商議后，對佛世尊深深地敬仰，帶著各種供品，如酪漿、炒麵、蜂蜜，前往世尊所在的地方。
【English Translation】 『Countless sentient beings, upon hearing the Dharma, all receive and uphold it.』
Then, after the two Devas spoke this verse, they bowed to the Buddha and departed. At that time, the World-Honored One arose from Samadhi (meditative absorption) and spoke the following verse:
『The various pleasures of the desire realm are ** pleasures; when greed and afflictions are exhausted, this is the most supreme bliss. I have now relinquished the heavy burden, forever freed from carrying weight; bearing a burden brings much suffering, while abandoning it brings happiness. All desires have been relinquished, all actions have been accomplished, all Dharmas have been known; such a person will not be born again.』
The World-Honored One, in Samadhi, having severed afflictions and enjoyed the bliss of liberation for seven days, received no offerings, did not drink or eat, and had no thoughts of hunger or thirst. At that time, there were two merchants, one named Huang Gu (Yellow Rice), and the other named Cun Luo (Village), each with a hundred carts and many followers, engaged in trade, passing by the place where the Buddha was. One of the merchants' former acquaintances had passed away and been reborn in the heavens. He thought of the merchants, saying: 『Now the Buddha is under the Bodhi tree, having entered Samadhi for seven days, severing all afflictions and enjoying the bliss of liberation, receiving no offerings. I should now have these two merchants make the first offering, so that they may receive various merits in many lifetimes. I should now encourage them to do this, because we are old acquaintances.』 Thinking thus, in the middle of the night, he emitted great light, illuminating five hundred carts, and appeared half his body in the sky, telling the two merchants: 『You should now know! Shakyamuni (Sage of the Shakya clan), the World-Honored One, under the Bodhi tree by the wide Nilianchan River (Nairanjana River), has newly attained perfect enlightenment, and for seven days has been liberated from afflictions, enjoying that bliss, not drinking or eating, receiving no offerings. You two, quickly make offerings, as the first offering, you will obtain great benefits.』 After speaking these words, the Deva disappeared. Then the two merchants, hearing these words, discussed together, saying: 『We should know! The World-Honored One's majestic virtue is very wondrous; today the Deva came to tell us to make offerings to him.』 After discussing this, with deep reverence for the World-Honored Buddha, they took various offerings, such as milk, roasted flour, and honey, and went to the place where the World-Honored One was.
，到已禮足在一面立，白世尊曰：『我等二人，多持酪漿麨蜜來奉世尊，愿見哀慈納我微供。』爾時世尊而作是念：『我今不可同諸外道以手受食。』尋念過去諸佛，為益有情如何而受？時清凈天空中告曰：『世尊當知！過去如來為有情故持缽而食，世尊亦知其事如是。』於時世尊既先無缽即自邀祈：『我若得缽，然後受食。』時四天王知世尊心願，各持一石缽而來奉佛。然此石缽清凈輕妙周遍細密，形色端嚴非人所作。時四天王既各持缽至世尊所，頂禮佛足在一面立白佛言：『世尊！我等各從石山持此石缽來奉世尊，唯愿慈悲垂哀納受。』爾時世尊作是念云：『今此四王各持石缽以施於我，我若取一余天怨望，乃至二三亦復如是。我今應可總納受之，以我神通合成一缽，將適眾愿。』作是念已便受四缽，以佛神力重疊內之遂成一缽。便持此缽，為益有情故受商主供。既受供已，即為商主說諸咒愿頌曰：
「『所為佈施者， 必獲其義利； 若為樂故施， 后必得安樂。 福能招樂果， 所愿皆成就； 疾得圓寂處， 當證涅槃樂。 勤修福德人， 所有諸災橫； 及以天魔眾， 皆不能侵惱。 若發勇猛者， 具聖慧能施； 當盡苦海邊， 必得無為樂。』
「爾時四天王及二商主聞此頌已，甚生欣慶禮足而去。爾時世尊持此石缽于尼連禪河岸，以水泥壇如法而食，食已還菩提樹下，收缽洗足。以麨酪漿蜜性冷故，爾時世尊患于風氣。魔王見佛患冷風氣，來詣佛所頂禮佛足白佛言：『世尊！涅槃時至，何用久住於世？可早入涅槃。』世尊知為魔王所惱，告言：『汝罪魔王！我未入涅槃。何以故？我未有聲聞弟子聰明智慧，若有他問如法而答，善破異論廣建正法，具足四部眾：苾芻、苾芻尼、鄔婆索迦、鄔婆斯迦，上天地獄及諸十方，廣知我法修諸梵行，悉皆了知。若未如此，我未入涅槃。』魔王聞佛此語，心生懊惱隱身而去。釋提桓因見佛世尊患于風氣，即往贍部樹下，遠有訶梨勒林，于其林中取色香美味具足者訶梨勒果，速詣佛所頂禮佛足，在一面立白佛言：『我見世尊身患風氣故，取訶梨勒果，今以奉施。若食此果風氣即除，唯愿世尊受我此藥。』
「爾時世尊便受服之，所患尋愈。爾時世尊所患既差，從菩提樹下起，往牟枝磷陀龍王池邊，坐一樹下念三摩地。時此池中合有七日雨下，牟枝磷陀龍王知七日雨下不絕，從池而出，以身繞佛七匝。引頭覆佛頭上。何以故？恐佛世尊冷熱不調，諸蜂蠅等蟲惱亂世尊。時此龍王，過七日中見雨止已，方解其身變作天
【現代漢語翻譯】 現代漢語譯本： 『那時，四大天王和兩位商主聽了這首偈頌后，非常高興，禮拜佛足后離去。當時，世尊拿著這個石缽在尼連禪河岸邊，用泥土築成壇，如法地食用食物，吃完后回到菩提樹下，收好缽，洗凈雙足。因為麥粉、乳酪、乳漿和蜂蜜性寒涼，當時世尊得了風病。魔王見到佛陀得了寒冷之風病，來到佛陀處，頂禮佛足，稟告佛陀說：『世尊！涅槃的時候到了，何必長久住世呢？可以早點進入涅槃。』世尊知道是被魔王所擾，告訴他說：『你這罪惡的魔王！我還沒有進入涅槃。為什麼呢？因為我還沒有聲聞弟子，他們聰明有智慧，如果有人提問，能如法地回答，善於破斥外道的邪論，廣泛地建立正法，具足四部大眾：比丘（Bhikkhu，出家男眾）、比丘尼（Bhikkhuni，出家女眾）、優婆塞（Upasaka，在家男眾）、優婆夷（Upasika，在家女眾），上至天界下至地界以及十方世界，廣泛地瞭解我的佛法，修習各種清凈的德行，全部都能夠明白。如果沒有這樣，我不會進入涅槃。』魔王聽了佛陀這些話，心中懊惱，隱身離去。釋提桓因（Sakka，天帝）見到佛陀世尊得了風病，就前往贍部樹下，遠處有訶梨勒（Haritaki，一種藥用植物）林，在林中選取色香味都具足的訶梨勒果，快速地來到佛陀處，頂禮佛足，站在一邊稟告佛陀說：『我見到世尊身體得了風病，所以取來訶梨勒果，現在奉獻給您。如果吃了這個果實，風病就會消除，唯愿世尊接受我的這個藥。』 『當時，世尊就接受並服用了它，所患的病立刻痊癒。當時，世尊的病痊癒后，從菩提樹下起身，前往牟枝磷陀（Mucalinda，龍名）龍王池邊，坐在一棵樹下修習三摩地（Samadhi，禪定）。當時，這個池中連續下了七天的雨，牟枝磷陀龍王知道七天的雨下個不停，就從池中出來，用身體纏繞佛陀七圈，抬起頭覆蓋在佛陀的頭上。為什麼呢？恐怕佛陀世尊冷熱不調，各種蜂蠅等蟲子惱亂世尊。當時，這個龍王，過了七天，見到雨停了，才解開身體，變化成天
【English Translation】 English version: 『At that time, the Four Heavenly Kings and the two merchant leaders, having heard this verse, were greatly delighted and departed after bowing at the Buddha's feet. Then, the World Honored One, holding this stone bowl on the bank of the Nairanjana River, built a mud altar and ate the food according to the Dharma. After eating, he returned to the Bodhi tree, put away the bowl, and washed his feet. Because the barley flour, cheese, whey, and honey were of a cold nature, the World Honored One suffered from wind disorders at that time. The Mara King, seeing the Buddha afflicted with cold wind disorders, came to the Buddha, bowed at his feet, and said to the Buddha: 『World Honored One! The time for Nirvana has arrived, why dwell in the world for so long? You may enter Nirvana sooner.』 The World Honored One, knowing that he was being disturbed by the Mara King, said: 『You sinful Mara King! I have not yet entered Nirvana. Why? Because I do not yet have Shravaka (Sravaka, disciple who learns by hearing) disciples who are intelligent and wise, who can answer questions according to the Dharma if others ask, who are skilled at refuting heterodox views and widely establishing the correct Dharma, and who are complete with the fourfold assembly: Bhikshus (Bhikkhu, monks), Bhikshunis (Bhikkhuni, nuns), Upasakas (Upasaka, laymen), and Upasikas (Upasika, laywomen), who widely know my Dharma and cultivate all pure conduct in the realms above and below and in all ten directions, and who all understand. If it is not so, I will not enter Nirvana.』 The Mara King, hearing these words of the Buddha, felt remorse and hid himself and departed. Sakka (Sakka, Indra) , seeing the World Honored One afflicted with wind disorders, went to the Jambudvipa tree, where there was a Haritaki (Haritaki, a medicinal plant) forest in the distance. From that forest, he took Haritaki fruits that were complete with color, fragrance, and taste, and quickly went to the Buddha, bowed at his feet, and stood to one side, saying to the Buddha: 『I saw that the World Honored One was afflicted with wind disorders, so I took Haritaki fruits and now offer them to you. If you eat this fruit, the wind disorders will be eliminated. May the World Honored One accept this medicine from me.』 『At that time, the World Honored One accepted and consumed it, and the ailment was immediately cured. Then, the World Honored One, his ailment having been cured, arose from under the Bodhi tree and went to the Mucalinda (Mucalinda, name of a Naga king) Dragon King's pond, sitting under a tree and contemplating Samadhi (Samadhi, meditative concentration). At that time, it rained continuously in this pond for seven days. The Mucalinda Dragon King, knowing that the rain would not stop for seven days, came out of the pond and wrapped his body around the Buddha seven times, raising his head to cover the Buddha's head. Why? For fear that the Buddha would be affected by the cold or heat, and that various bees, flies, and other insects would disturb the World Honored One. Then, this Dragon King, after seven days, seeing that the rain had stopped, unwound his body and transformed himself into a deva
身，頂禮世尊足白佛言：『世尊！於此七日之中，頗安隱不？我身粗弊應無亂惱，愿見歡喜。』
「爾時世尊即說頌曰：
「『知足果安樂， 多聞者知法； 不害於眾生， 人間大慈悲。 能除世欲樂， 諸惡皆遠離； 我慢悉摧伏， 斯人最安樂。』
「佛說頌已，時彼龍王頂禮世尊還本住處。
「爾時世尊復從池邊還菩提樹下，于草敷上端身結跏如法而坐，觀十二緣生循環返覆：所謂此有彼生：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。此滅故彼滅：無明滅則行滅、行滅則識滅、識滅則名色滅、名色滅則六處滅、六處滅則觸滅、觸滅則受滅、受滅則愛滅、愛滅則取滅、取滅則有滅、有滅則生滅、生滅則老死憂悲苦惱滅。
「爾時世尊，於七日間入三摩地已，起而說頌曰：
「『若此法能生， 佛常在於定； 若能知因法， 彼義滅一切。 若此法能生， 佛常在於定； 若能知因苦， 彼義滅一切。 若此法能生， 佛常在於定； 若能滅受盡， 彼義滅一切。 若此法能生， 佛常在於定； 若能滅緣盡， 彼義滅一切。
【現代漢語翻譯】 現代漢語譯本：龍王起身，頂禮世尊（Bhagavan，通常指佛陀）的雙足，稟告佛陀說：『世尊！在這七日之中，您是否安穩？我的身體粗陋鄙俗，應該沒有擾亂或惱害到您，希望看到您歡喜。』 「這時，世尊就說了這首偈頌： 『知足常樂得安樂，廣博聞法者能知曉佛法；不傷害任何眾生，這才是人間的大慈大悲。能去除世間的慾望和快樂，各種罪惡都能遠離；我慢之心全部摧毀降伏，這樣的人才是最安樂的。』 「佛陀說完偈頌后，當時的龍王頂禮世尊，返回自己原來的住所。 「這時，世尊又從池邊回到菩提樹下，在草墊上端正身體，結跏趺坐，如法而坐，觀察十二緣起（十二因緣）的循環往復：所謂『此有故彼生』：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。『此滅故彼滅』：無明滅則行滅、行滅則識滅、識滅則名色滅、名色滅則六處滅、六處滅則觸滅、觸滅則受滅、受滅則愛滅、愛滅則取滅、取滅則有滅、有滅則生滅、生滅則老死憂悲苦惱滅。 「這時，世尊在七日內進入三摩地（Samadhi，指心神平靜、專注的狀態）后，起身說了這首偈頌： 『如果這個法能夠生起，佛陀常常安住于禪定之中；如果能夠知曉因緣之法，那麼這個道理就能滅除一切。如果這個法能夠生起，佛陀常常安住于禪定之中；如果能夠知曉因緣之苦，那麼這個道理就能滅除一切。如果這個法能夠生起，佛陀常常安住于禪定之中；如果能夠滅盡感受，那麼這個道理就能滅除一切。如果這個法能夠生起，佛陀常常安住于禪定之中；如果能夠滅盡因緣，那麼這個道理就能滅除一切。』
【English Translation】 English version: The Naga King arose, prostrated himself at the feet of the World Honored One (Bhagavan, usually refers to the Buddha), and said to the Buddha: 'World Honored One! Have you been at peace during these seven days? My coarse and base body should not have disturbed or annoyed you. I wish to see you happy.' 「At that time, the World Honored One spoke this verse: 『Contentment brings happiness, those who have heard much know the Dharma; not harming any living beings, this is great compassion in the human world. Able to remove worldly desires and pleasures, all evils are far away; arrogance is completely subdued, such a person is most at peace.』 「After the Buddha spoke the verse, the Naga King prostrated himself before the World Honored One and returned to his original abode. 「At that time, the World Honored One returned from the pond to the Bodhi tree, sat upright on the grass mat in the lotus position, and contemplated the cycle of the Twelve Dependent Arisings (Twelve Nidanas): namely, 'This arising, that arises': Ignorance conditions volitional action, volitional action conditions consciousness, consciousness conditions name and form, name and form conditions 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. 'This ceasing, that ceases': With the cessation of ignorance, volitional action ceases; with the cessation of volitional action, consciousness ceases; with the cessation of consciousness, name and form cease; with the cessation of name and form, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, grasping ceases; with the cessation of grasping, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, old age, death, sorrow, lamentation, pain, grief, and despair cease. 「At that time, the World Honored One, having entered Samadhi (a state of mental quiescence and focus) for seven days, arose and spoke this verse: 『If this Dharma can arise, the Buddha is always in Samadhi; if one can know the law of cause, then this meaning extinguishes all. If this Dharma can arise, the Buddha is always in Samadhi; if one can know the suffering of cause, then this meaning extinguishes all. If this Dharma can arise, the Buddha is always in Samadhi; if one can extinguish the exhaustion of feeling, then this meaning extinguishes all. If this Dharma can arise, the Buddha is always in Samadhi; if one can extinguish the exhaustion of conditions, then this meaning extinguishes all.』
若此法能生， 佛常在於定； 若能滅諸漏， 彼義滅一切。 若此法能生， 佛常在於定； 普照於世間， 如日在空里。 若此法能生， 佛常在於定； 降伏諸魔軍， 佛能斷鉤鎖。』
「爾時世尊作是念已：『我得甚深之法，難見能見難知能知，不可思惟、難可思惟，其義微妙，唯有智者能知此法。若為他說，彼不能解。我法虛授徒自疲勞，益我愁惱。我今應獨于寂靜處，我所見法安樂境界思惟而住。』爾時世尊如上思惟，止心住已不念說法。時娑婆世界主梵天王，知佛心念即自思惟：『此世間敗壞諸眾生等，于彼苦境不能解脫。今時如來、應、正遍知出現世間，難逢難遇如烏曇缽羅花。佛今出世，樂自寂靜不念說法。我今應往請佛。』作此念已，如大力士屈申臂頃，從梵天沒至世尊前，頂禮佛足在一面立，即說頌曰：
「『快哉今此摩揭陀， 而現未曾凈妙法； 于諸法中覺悟者， 唯愿當開甘露門。』
「世尊復以說伽他曰：
「『我所得法甚難遇， 能令有海悉無餘； 少智愚人恒逆流， 由欲牽纏鎮漂沒。』
根本說一切有部毗奈耶破僧事卷第五 大正藏第 24 冊 No. 1450 根本說一切有部毗奈耶破僧事
【現代漢語翻譯】 現代漢語譯本 『如果這種法能夠產生，佛（Buddha）就會常在於禪定之中；如果能夠滅除各種煩惱，那麼這種意義就能滅除一切。如果這種法能夠產生，佛（Buddha）就會常在於禪定之中；普遍照耀於世間，就像太陽在空中一樣。如果這種法能夠產生，佛（Buddha）就會常在於禪定之中；降伏各種魔軍，佛（Buddha）能夠斬斷鉤鎖。』
『那時，世尊（Bhagavan）這樣想：『我獲得了甚深之法，難以見到，能夠見到；難以知曉，能夠知曉；不可思議，難以思議，它的意義微妙，只有有智慧的人才能知曉這種法。如果為他人說，他們不能理解。我的法虛假傳授，徒勞地使自己疲勞，增加我的憂愁煩惱。我現在應該獨自在寂靜的地方，思惟我所見到的法所帶來的安樂境界而住。』那時，世尊（Bhagavan）如上面那樣思惟，止息心念而住，不再想說法。這時，娑婆世界（Sahā）的主梵天王（Brahmā），知道佛（Buddha）的心念，就自己思惟：『這個世間敗壞的各種眾生等，在那些痛苦的境地中不能解脫。現在如來（Tathāgata）、應（Arhat）、正遍知（Samyak-saṃbuddha）出現於世間，難以遇到，就像烏曇缽羅花（udumbara）一樣。佛（Buddha）現在出世，喜歡獨自寂靜，不想說法。我現在應該前往請佛（Buddha）。』這樣想之後，像大力士屈伸手臂一樣，從梵天（Brahmā）消失來到世尊（Bhagavan）前，頂禮佛（Buddha）足，在一旁站立，就說了頌：
『快樂啊，現在這摩揭陀國（Magadha），顯現了未曾有過的清凈微妙之法；在各種法中覺悟的人，唯愿您開啟甘露之門。』
世尊（Bhagavan）又說了伽他（gāthā）：
『我所得到的法非常難以遇到，能夠讓存在的苦海全部消失；少智慧的愚人總是逆流而行，由於慾望的牽纏，一直漂流沉沒。』
根本說一切有部毗奈耶破僧事卷第五 大正藏第 24 冊 No. 1450 根本說一切有部毗奈耶破僧事
【English Translation】 English version 『If this Dharma can arise, the Buddha (Buddha) will always be in Samadhi; if it can extinguish all defilements, then this meaning can extinguish everything. If this Dharma can arise, the Buddha (Buddha) will always be in Samadhi; universally illuminating the world, like the sun in the sky. If this Dharma can arise, the Buddha (Buddha) will always be in Samadhi; subduing all the armies of Mara, the Buddha (Buddha) can cut off the hooks and chains.』
『At that time, the Bhagavan (Bhagavan) thought thus: 『I have obtained the profound Dharma, difficult to see, able to see; difficult to know, able to know; inconceivable, difficult to conceive, its meaning is subtle, only the wise can know this Dharma. If I speak it to others, they will not understand. My Dharma is falsely taught, vainly tiring myself, increasing my sorrow and vexation. I should now dwell alone in a quiet place, contemplating the blissful state brought about by the Dharma I have seen.』 At that time, the Bhagavan (Bhagavan), thinking as above, stopped his mind and dwelt, no longer thinking of teaching the Dharma. At this time, the Brahma King (Brahmā), the lord of the Sahā world, knowing the Buddha's (Buddha) mind, thought to himself: 『These various beings in this ruined world cannot be liberated from those painful states. Now the Tathāgata (Tathāgata), Arhat (Arhat), Samyak-saṃbuddha (Samyak-saṃbuddha) appears in the world, difficult to encounter, like the udumbara flower (udumbara). The Buddha (Buddha) now appears in the world, delighting in solitude, not thinking of teaching the Dharma. I should now go and invite the Buddha (Buddha).』 Having thought thus, like a strong man bending and stretching his arm, he disappeared from the Brahma (Brahmā) heaven and came before the Bhagavan (Bhagavan), bowed at the Buddha's (Buddha) feet, stood to one side, and spoke this verse:
『Happy now is this Magadha (Magadha), where an unprecedented pure and subtle Dharma has appeared; among those who are enlightened in all Dharmas, may you open the gate of nectar.』
The Bhagavan (Bhagavan) then spoke this gāthā (gāthā):
『The Dharma I have obtained is very difficult to encounter, able to make the existing sea of suffering completely disappear; the foolish with little wisdom always go against the current, due to the entanglement of desires, they are always drifting and sinking.』
Mūlasarvāstivāda Vinaya Bhikṣuṇī-karma, Volume 5 Taisho Tripitaka Volume 24 No. 1450 Mūlasarvāstivāda Vinaya Bhikṣuṇī-karma
根本說一切有部毗奈耶破僧事卷第六
大唐三藏法師義凈奉 制譯
「爾時大梵天王白佛言：『世尊！於此世間有諸眾生，或生或老，然其根性有上中下、利鈍不同、形相端嚴、性行調順、少諸煩惑，亦少煩惑種類；由不聽正法故，所解狹劣。世尊！如嗢缽羅花、缽特摩花、俱沒陀花、奔茶利迦花，並於水中或生或老，其花根性有上中下：一浮出水、一與水齊、一居水下。眾生亦爾，於世間中或生或老，然諸根性有上中下、利鈍不同、形相端嚴、性行調順、少諸煩惑、亦少煩惑種類；由不聽正法故，所解狹劣。為是人故當說正法，時彼諸人聞說法寶並皆悟解。』
「爾時世尊聞是請已，便作是念：『我以佛眼觀彼眾生性差別不？』作是念已，即以佛眼觀見有情，或生、或老，然其根性有上中下、利鈍不同、形相端嚴、性行調順、少諸煩惑，亦少煩惑種類；由不聽正法故，所解狹劣。爾時世尊即于有情起大悲心，而說頌曰：
「『若有於法深樂聽， 我即當開甘露門； 如其譏慢自輕人， 大梵我終不為說。』
「爾時大梵天王聞此頌已，作如是念：『佛於今者欲說正法。』心生喜躍頂禮佛足，繞佛三匝勿然不現。時佛世尊復作是念：『我於今者為誰先說？』又作念言：『
【現代漢語翻譯】 現代漢語譯本 根本說一切有部毗奈耶破僧事卷第六
大唐三藏法師義凈奉 旨譯
爾時大梵天王白佛言：『世尊！於此世間有諸眾生，或生或老，然其根性有上中下、利鈍不同、形相端嚴、性行調順、少諸煩惑，亦少煩惑種類；由不聽正法故，所解狹劣。世尊！如嗢缽羅花（Utpala，青蓮花）、缽特摩花（Padma，紅蓮花）、俱沒陀花（Kumuda，白蓮花）、奔茶利迦花（Pundarika，大白蓮花），並於水中或生或老，其花根性有上中下：一浮出水、一與水齊、一居水下。眾生亦爾，於世間中或生或老，然諸根性有上中下、利鈍不同、形相端嚴、性行調順、少諸煩惑、亦少煩惑種類；由不聽正法故，所解狹劣。為是人故當說正法，時彼諸人聞說法寶並皆悟解。』
爾時世尊聞是請已，便作是念：『我以佛眼觀彼眾生性差別不？』作是念已，即以佛眼觀見有情，或生、或老，然其根性有上中下、利鈍不同、形相端嚴、性行調順、少諸煩惑，亦少煩惑種類；由不聽正法故，所解狹劣。爾時世尊即于有情起大悲心，而說頌曰：
『若有於法深樂聽， 我即當開甘露門； 如其譏慢自輕人， 大梵我終不為說。』
爾時大梵天王聞此頌已，作如是念：『佛於今者欲說正法。』心生喜躍頂禮佛足，繞佛三匝勿然不現。時佛世尊復作是念：『我於今者為誰先說？』又作念言：『
【English Translation】 English version The Vinaya-vibhanga of the Mūlasarvāstivāda-vinaya, Chapter Six on the Schism
Translated under Imperial Order by the Tripitaka Master Yijing of the Great Tang Dynasty
At that time, the Great Brahma King said to the Buddha: 'World-Honored One! In this world, there are beings who are born or grow old, but their faculties are of superior, middling, or inferior quality, with varying degrees of sharpness and dullness, with dignified appearances, with harmonious natures and conduct, with few afflictions, and with few kinds of afflictions; because they do not hear the true Dharma, their understanding is narrow and inferior. World-Honored One! Just as the Utpala (blue lotus), Padma (red lotus), Kumuda (white lotus), and Pundarika (great white lotus) flowers are born or grow old in the water, and their floral faculties are of superior, middling, or inferior quality: one floats above the water, one is level with the water, and one stays below the water. Beings are also like this, in the world they are born or grow old, but their faculties are of superior, middling, or inferior quality, with varying degrees of sharpness and dullness, with dignified appearances, with harmonious natures and conduct, with few afflictions, and with few kinds of afflictions; because they do not hear the true Dharma, their understanding is narrow and inferior. For the sake of these people, the true Dharma should be spoken, so that when those people hear the Dharma jewel, they will all awaken and understand.'
At that time, the World-Honored One, having heard this request, then thought: 'Shall I observe the differences in the nature of those beings with my Buddha-eye?' Having thought this, he immediately observed sentient beings with his Buddha-eye, who were born or grew old, but whose faculties were of superior, middling, or inferior quality, with varying degrees of sharpness and dullness, with dignified appearances, with harmonious natures and conduct, with few afflictions, and with few kinds of afflictions; because they did not hear the true Dharma, their understanding was narrow and inferior. At that time, the World-Honored One immediately arose great compassion for sentient beings and spoke the following verse:
'If there are those who deeply delight in listening to the Dharma, I will then open the gate of nectar; But if they are critical, arrogant, and belittle themselves, Great Brahma, I will ultimately not speak for them.'
At that time, the Great Brahma King, having heard this verse, thought thus: 'The Buddha now intends to speak the true Dharma.' His heart filled with joy, he prostrated at the Buddha's feet, circumambulated the Buddha three times, and then vanished from sight. Then the Buddha, the World-Honored One, again thought: 'To whom shall I speak first now?' And he further thought: '
有哥羅哥，往在因中曾為我師，及以種種供給，我當爲彼先說正法。』爾時空中諸天白言：『世尊！其哥羅哥命終已來經今七日。』世尊亦以佛眼，觀知命終經其七日。復作念言：『彼哥羅哥，不聞我法失大利益，若得聞法利益無邊。』又復念言：『我今當爲嗢達羅摩子說法，由於因中為第二師，種種供給我故為說。』空中諸天亦白佛言：『此嗢達羅摩子昨夜命過。』佛亦觀知昨夜命終，復作是念：『彼不聞我法失大利益，若得聞法利益無邊。』爾時世尊便作是念：『我欲先為何人說法？』復作是念：『應為彼五人先為說法。何以故？我昔苦行之時，彼等五人信心尊重承事供養。』復作是念：『彼等五人今何所在？』爾時世尊超人天眼觀察，乃見五人在波羅痆斯仙人墮處施鹿林中。見已從菩提樹坐下而起，往詣迦施那國波羅痆斯城，乃路逢一外道，名為親近。彼見世尊形容端嚴清凈色相善好，問曰：『具壽喬答摩！諸根端正、清凈顏容、面板細滑，於何教師而得出家？受誰法教？』爾時世尊即說頌曰：
「『我今不從師受業， 亦無比類同於我； 世間所應開覺者， 唯我一人善能曉。 一切通達超出世， 而於諸法無所著； 咸皆棄捨證解脫， 自然覺悟不從師。 既無有人類於我，
【現代漢語翻譯】 現代漢語譯本： 『有哥羅哥（Kalama），過去在因地時曾經是我的老師，並且以種種供養來侍奉我，我應當先為他說正法。』這時，空中的諸天說道：『世尊！哥羅哥命終已經七日了。』世尊也以佛眼觀察，知道他命終已經七日。又想道：『那哥羅哥，不聽聞我的法，失去了大利益，如果能夠聽聞佛法，利益將無邊無際。』又想道：『我現在應當為嗢達羅摩子（Udraka Ramaputra）說法，因為他在因地時是我的第二位老師，種種供養我，所以應當為他說法。』空中的諸天也稟告佛說：『這位嗢達羅摩子昨夜已經命終。』佛也觀察到他昨夜命終，又想道：『他不聽聞我的法，失去了大利益，如果能夠聽聞佛法，利益將無邊無際。』 這時，世尊便想道：『我想要先為誰說法呢？』又想道：『應該先為那五人說法。為什麼呢？因為我過去苦行的時候，他們五人以信心尊重地承事供養我。』又想道：『他們五人現在在哪裡呢？』這時，世尊以超於人天的眼睛觀察，看見那五人在波羅奈斯（Varanasi）仙人墮處施鹿林中。看見后，從菩提樹下起身，前往迦尸那國（Kashi）的波羅奈斯城，在路上遇到一位外道，名為親近。他看見世尊容貌端正莊嚴，清凈的色相非常美好，問道：『具壽喬達摩（Gautama）！您的諸根端正、清凈，顏容、面板細滑，是跟隨哪位老師而出家的？接受誰的法教？』 這時，世尊就說了這首偈頌： 『我現在不從師受業， 也無比類同於我； 世間所應開覺者， 唯我一人善能曉。 一切通達超出世， 而於諸法無所著； 咸皆棄捨證解脫， 自然覺悟不從師。 既無有人類於我，
【English Translation】 English version: 'There was Kalama, who in the past, in the causal stage, was my teacher, and served me with various offerings. I should first speak the Dharma for him.' At that time, the devas in the sky said, 'World Honored One! Kalama has been dead for seven days now.' The World Honored One also observed with his Buddha-eye and knew that he had been dead for seven days. He further thought, 'That Kalama, not hearing my Dharma, has lost great benefit. If he could hear the Dharma, the benefits would be boundless.' He further thought, 'I should now speak the Dharma for Udraka Ramaputra, because he was my second teacher in the causal stage, and offered me various offerings, so I should speak for him.' The devas in the sky also reported to the Buddha, 'This Udraka Ramaputra passed away last night.' The Buddha also observed and knew that he had passed away last night, and further thought, 'He, not hearing my Dharma, has lost great benefit. If he could hear the Dharma, the benefits would be boundless.' At that time, the World Honored One then thought, 'Who should I speak the Dharma for first?' He further thought, 'I should first speak the Dharma for those five people. Why? Because when I was practicing asceticism in the past, those five people served and made offerings to me with faith and respect.' He further thought, 'Where are those five people now?' At that time, the World Honored One, with eyes surpassing those of humans and devas, observed and saw that the five people were in the Deer Park at the Rishipatana (Isipatana) in Varanasi (Benares). Having seen them, he arose from under the Bodhi tree and went to the city of Varanasi in the country of Kashi (Benares). On the way, he met a heretic named Upaka. He saw that the World Honored One's appearance was dignified and serene, his pure complexion was very beautiful, and asked, 'Venerable Gautama! Your faculties are upright and pure, your countenance and skin are smooth and delicate. Under which teacher did you leave home? Whose teachings do you follow?' At that time, the World Honored One spoke this verse: 'I now do not receive teachings from a teacher, Nor is there anyone comparable to me; In the world, one who should be awakened, Only I alone am able to understand well. Penetrating all, transcending the world, Yet unattached to all dharmas; All have been abandoned to attain liberation, Naturally awakened, not from a teacher. Since there is no one like me,
所以自然覺一切； 如來天人大導師， 已證一切智力具。』
「爾時世尊說此頌已，詣迦施那國波羅痆斯城，仙人墮處施鹿林中。是時五人在彼林中，遙見世尊，各相謂言：『共立一制，此沙門喬答摩，性多緩慢、常為邪命、斷惑數退。彼今廣餐美食，所謂酥、蜜、酪等，以酥油涂身香湯洗浴。彼喬答摩來至我所，我等不應起迎頂禮，亦莫喚坐，彼若坐時亦任遠坐。』立制才竟，如來漸漸近五人所。時彼五人不勝如來威德尊重，從座而起，一人為如來安座、一人為如來取水、一人為如來安置洗足器、二人迎接為受三衣：『善來喬答摩！可坐此座。』世尊作是念：『此愚癡人！共立章制而便自犯。』作是念已就座而坐。五人供養，未知世尊得成正覺，心生輕慢，所有言說皆喚如來在俗名號，或喚喬答摩，或喚具壽，或喚種族。是時世尊見毀呰已，告五人曰：『于如來處，莫喚俗姓、喬答摩、具壽、種族名字。若如是毀呰如來者失大利益，生生之處於長夜中而受苦惱。何以故？若復有人頻喚如來俗姓名號等，彼無智人生生之處失大利益，常受苦惱。汝等應知！自今以去于如來所莫喚俗姓。』五人報曰：『具壽喬答摩！汝先苦行，不得正覺智慧之法，亦復不見善安樂住，汝不可得。何謂今日破戒棄捨苦行？
【現代漢語翻譯】 現代漢語譯本： 『因此自然覺悟一切； 如來（Tathagata，佛的稱號）是天人和大眾的偉大導師，已經證得一切智慧和力量。』
「這時，世尊說完這首偈頌后，前往迦施那國（Kasi）的波羅痆斯城（Varanasi），來到仙人曾經墮落的地方——施鹿林（Mrgadava）。當時有五個人在那片林中，遠遠地看見世尊，互相說道：『我們共同制定一個規矩，這位沙門喬答摩（Gautama），生性遲緩，常常從事邪命（不正確的謀生方式），斷除煩惱后又多次退轉。他現在大吃美食，比如酥油、蜂蜜、乳酪等，用酥油涂身，用香湯洗浴。如果喬答摩來到我們這裡，我們不應該起身迎接、頂禮，也不要請他坐下，如果他要坐，就讓他遠遠地坐著。』他們剛制定好規矩，如來（Tathagata）就漸漸地靠近了他們五人所在的地方。當時，這五人無法承受如來的威德和尊重，便從座位上站起來，一人為如來安排座位，一人為如來取水，一人為如來安置洗腳的器具，兩人迎接並接受如來的三衣（袈裟）：『歡迎喬答摩！請坐這個座位。』世尊心想：『這些愚癡的人！共同制定了規矩卻又自己違犯。』這樣想著，就走到座位上坐下。這五人雖然供養，但並不知道世尊已經證得正覺，心中輕慢，所有言語都用如來在俗時的名字稱呼，或者叫喬答摩，或者叫具壽（Ayushman，對年長者的尊稱），或者叫種族名。這時，世尊見到他們譭謗自己，就告訴五人說：『對於如來，不要用俗姓、喬答摩、具壽、種族名字來稱呼。如果這樣譭謗如來，會失去巨大的利益，生生世世在漫長的黑夜中遭受苦惱。為什麼呢？如果有人頻繁地用如來的俗姓名號等來稱呼，那麼這個沒有智慧的人，生生世世都會失去巨大的利益，常常遭受苦惱。你們應當知道！從今以後，對於如來不要用俗姓來稱呼。』五人回答說：『具壽喬答摩！你先前苦行，沒有得到正覺智慧之法，也沒有見到善妙安樂的境界，你不可能得到解脫。為什麼今天卻破戒，捨棄苦行呢？』
【English Translation】 English version: 'Therefore, naturally awakened to everything; The Tathagata (title of the Buddha), the great teacher of gods and humans, has already attained all wisdom and power.'
「At that time, after the World Honored One (Bhagavan) spoke this verse, he went to the city of Varanasi in the country of Kasi, to the Deer Park (Mrgadava) where the immortals had fallen. At that time, five people were in that forest, and when they saw the World Honored One from afar, they said to each other: 'Let us establish a rule together. This Shramana (ascetic) Gautama is slow by nature, often engages in wrong livelihood (Ajivaka), and frequently regresses after cutting off delusions. Now he is eating delicious food, such as ghee, honey, cheese, etc., anointing his body with ghee, and bathing in fragrant water. If Gautama comes to us, we should not rise to greet him, bow to him, or invite him to sit down. If he sits down, let him sit far away.' As soon as they established the rule, the Tathagata gradually approached the place where the five people were. At that time, these five people could not withstand the Tathagata's majestic virtue and respect, so they rose from their seats. One person arranged a seat for the Tathagata, one person fetched water for the Tathagata, one person placed a foot-washing basin for the Tathagata, and two people greeted and received the Tathagata's three robes (tricivara): 'Welcome, Gautama! Please sit on this seat.' The World Honored One thought: 'These foolish people! They established a rule together but then violated it themselves.' Thinking this, he went to the seat and sat down. Although these five people made offerings, they did not know that the World Honored One had attained perfect enlightenment (Samyaksambuddha), and they were contemptuous in their hearts. All their words addressed the Tathagata by his secular name, either calling him Gautama, or Ayushman (revered elder), or by his clan name. At that time, the World Honored One, seeing their disparagement, told the five people: 'Do not address the Tathagata by his secular name, Gautama, Ayushman, or clan name. If you disparage the Tathagata in this way, you will lose great benefits and suffer in the long night of existence, life after life. Why? If someone frequently addresses the Tathagata by his secular name, etc., then this unwise person will lose great benefits life after life and constantly suffer. You should know! From now on, do not address the Tathagata by his secular name.' The five people replied: 'Ayushman Gautama! You previously practiced asceticism but did not attain the Dharma of perfect enlightenment and wisdom, nor did you see the state of good and peaceful dwelling. You could not attain liberation. Why have you broken the precepts and abandoned asceticism today?'
心不能定，癡狂心亂廣受好食，所謂酥、乳酪等，酥油涂身香水洗浴。一無苦行，如何乃言得成正覺？』世尊報曰：『汝愚癡人！不見如來前後相貌諸根差別。』五人報曰：『具壽喬答摩！如是相貌，我見差別。』爾時世尊告五人曰：『出家之人不得親近二種邪師。云何為二？一者樂著凡夫下劣俗法及耽樂淫慾處、二者自苦己身造諸過失。並非聖者所行之法。此二邪法，出家之人當須遠離。我有處中之法，習行之者，當得清凈之眼及大智慧，成等正覺寂靜涅槃。何為處中法？所謂八聖道。云何為八？所謂正見、正思惟、正語、正業、正命、正精進、正念、正定。』爾時世尊而為五人以決定心說如是教。時五人中，二人侍佛學法，三人晨時乞飯，還至本處充六人食。又于中后，三人侍佛學法，二人入村乞食，還至本處五人共餐，唯佛世尊不非時食。
「爾時世尊告五人曰：『此苦聖諦法，我未曾聞；由如理作意精勤力故，得凈慧眼智明覺生。此苦集聖諦法，我未曾聞；由如理作意精進力故，得凈慧眼智明覺生。此苦滅聖諦法，我未曾聞；由如理作意精進力故，得凈慧眼智明覺生。此苦滅道聖諦法，我未曾聞；由如理作意精進力故，得凈慧眼智明覺生。』復告五人：『此苦聖諦法，我未曾知，今當應知！由如理作意
【現代漢語翻譯】 現代漢語譯本： 『心不能安定，癡迷癲狂，心緒混亂，還廣泛享用美食，比如酥油、乳酪等等，用酥油塗抹身體，用香水洗浴。一點苦行都沒有，怎麼能說能夠成就正等正覺呢？』世尊回答說：『你們這些愚癡的人啊！難道沒有看到如來前後相貌和諸根的差別嗎？』五人回答說：『具壽喬答摩（Gotama，佛陀的姓氏）！我們確實看到了這些相貌上的差別。』 這時，世尊告訴五人說：『出家之人不應該親近兩種邪師。哪兩種呢？一是樂於追求凡夫低劣的世俗之法，以及耽溺於淫慾之處；二是自我折磨身體，製造各種過失。這些都不是聖者所應修行的法。這兩種邪法，出家之人應當遠離。我有一種中道之法，修習此法的人，能夠獲得清凈的眼和廣大的智慧，成就正等正覺，達到寂靜涅槃（Nirvana，佛教術語，指解脫）。什麼是中道之法呢？就是八聖道。什麼是八聖道呢？就是正見、正思惟、正語、正業、正命、正精進、正念、正定。』 當時，世尊以堅定的心為五人宣說了這樣的教法。當時五人中，兩人侍奉佛陀學習佛法，三人早上出去乞食，回來后供六人食用。到了中午之後，三人侍奉佛陀學習佛法，兩人進入村莊乞食，回來后五人一起用餐，只有佛陀世尊不食用非時之食。 『這時，世尊告訴五人說：『這苦聖諦法，我以前從未聽聞；由於如理作意，精勤努力的緣故，得到了清凈的慧眼、智慧、光明和覺悟。這苦集聖諦法，我以前從未聽聞；由於如理作意，精進努力的緣故，得到了清凈的慧眼、智慧、光明和覺悟。這苦滅聖諦法，我以前從未聽聞；由於如理作意，精進努力的緣故，得到了清凈的慧眼、智慧、光明和覺悟。這苦滅道聖諦法，我以前從未聽聞；由於如理作意，精進努力的緣故，得到了清凈的慧眼、智慧、光明和覺悟。』 世尊又告訴五人說：『這苦聖諦法，我以前沒有證知，現在應當證知！由於如理作意，精進努力的緣故，得到了清凈的慧眼、智慧、光明和覺悟。』
【English Translation】 English version: 'The mind cannot be calmed, it's deluded and frantic, the mind is confused, and one widely enjoys good food, such as ghee, cheese, and so on, smearing the body with ghee and bathing with perfume. Without any ascetic practices, how can you say you can attain perfect enlightenment?' The World-Honored One replied, 'You foolish people! Don't you see the differences in the Tathagata's (Tathagata, meaning 'Thus Gone One', an epithet of the Buddha) appearance and faculties before and after?' The five replied, 'Venerable Gotama (Gotama, Buddha's family name)! We do see these differences in appearance.' At that time, the World-Honored One told the five, 'Those who have left home should not associate with two kinds of evil teachers. What are the two? One is delighting in the inferior worldly ways of ordinary people and indulging in places of lust; the other is afflicting oneself and creating various faults. These are not the practices of the noble ones. Those who have left home should stay away from these two evil ways. I have a middle way, and those who practice it will attain pure eyes and great wisdom, achieve perfect enlightenment, and reach tranquil Nirvana (Nirvana, Buddhist term for liberation). What is the middle way? It is the Noble Eightfold Path. What is the Noble Eightfold Path? It is right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.' At that time, the World-Honored One spoke such teachings to the five with a determined mind. Among the five, two served the Buddha and studied the Dharma, and three went to beg for food in the morning, returning to the place to feed six people. Later, in the afternoon, three served the Buddha and studied the Dharma, and two entered the village to beg for food, returning to the place where the five ate together, only the World-Honored One did not eat at an improper time. 'At that time, the World-Honored One told the five, 'This Noble Truth of Suffering, I had never heard before; because of appropriate attention and diligent effort, I obtained pure wisdom, eyes, knowledge, light, and awakening. This Noble Truth of the Arising of Suffering, I had never heard before; because of appropriate attention and diligent effort, I obtained pure wisdom, eyes, knowledge, light, and awakening. This Noble Truth of the Cessation of Suffering, I had never heard before; because of appropriate attention and diligent effort, I obtained pure wisdom, eyes, knowledge, light, and awakening. This Noble Truth of the Path to the Cessation of Suffering, I had never heard before; because of appropriate attention and diligent effort, I obtained pure wisdom, eyes, knowledge, light, and awakening.' The World-Honored One further told the five, 'This Noble Truth of Suffering, I had not known before, now I should know! Because of appropriate attention and diligent effort, I obtained pure wisdom, eyes, knowledge, light, and awakening.'
精進力故，得凈慧眼智明覺生。此苦集聖諦法，我未曾斷，今當應斷！如理作意精進力故，得凈慧眼智明覺生。此苦滅聖諦法，我未所證，今當應證！如理作意精進力故，得凈慧眼智明覺生。此苦滅道聖諦，我未修習，今當應修！如理作意精進力故，得凈慧眼智明覺生。此苦聖諦，我已遍知，不復更知，先未曾聞，由如理作意精進力故，得凈慧眼智明覺生。此苦集聖諦，我已永斷，更不復斷，先未曾聞，由如理作意精進力故，得凈慧眼智明覺生。此苦滅聖諦，我已作證，更不復證，先未所證，由如理作意精進力故，得凈慧眼智明覺生。此苦滅道聖諦，我已修習，先未所習，由如理作意精進力故，得凈慧眼智明覺生。汝等五人當知！我先未得此四諦三轉十二種，未生凈眼智明覺，不能超過人天，乃至梵界、諸沙門、婆羅門、一切世間天人、阿蘇羅，未證解脫出離，不離顛倒，我不證無上正智。汝等當知！我自修習此四聖諦三轉十二種，證已即生凈眼智明，了達正覺。爾時我便超過人、天、魔、梵界及世沙門婆羅門，于天人阿蘇羅解脫，出離心所顛倒。我得於正智無上正覺。』世尊說此法時，具壽憍陳如證於無垢無塵法中得法眼凈，及八萬天眾於法中亦證法眼。
「爾時世尊告憍陳如曰：『汝證法已。』答曰：『世
【現代漢語翻譯】 現代漢語譯本 由於精進的力量，我獲得了清凈的智慧之眼，智慧明亮而覺悟產生。這關於苦集（Dukkha-samudaya，苦的生起）的聖諦之法，我過去未曾斷除，現在應當斷除！由於如理作意和精進的力量，我獲得了清凈的智慧之眼，智慧明亮而覺悟產生。這關於苦滅（Dukkha-nirodha，苦的止息）的聖諦之法，我過去未曾證得，現在應當證得！由於如理作意和精進的力量，我獲得了清凈的智慧之眼，智慧明亮而覺悟產生。這關於苦滅之道（Dukkha-nirodha-gamini-patipada，導向苦滅的道路）的聖諦，我過去未曾修習，現在應當修習！由於如理作意和精進的力量，我獲得了清凈的智慧之眼，智慧明亮而覺悟產生。這關於苦（Dukkha，苦）的聖諦，我已經完全瞭解，不再需要進一步瞭解，這是我先前未曾聽聞的，由於如理作意和精進的力量，我獲得了清凈的智慧之眼，智慧明亮而覺悟產生。這關於苦集（Dukkha-samudaya，苦的生起）的聖諦，我已經永遠斷除，不再需要進一步斷除，這是我先前未曾聽聞的，由於如理作意和精進的力量，我獲得了清凈的智慧之眼，智慧明亮而覺悟產生。這關於苦滅（Dukkha-nirodha，苦的止息）的聖諦，我已經作證，不再需要進一步作證，這是我先前未曾證得的，由於如理作意和精進的力量，我獲得了清凈的智慧之眼，智慧明亮而覺悟產生。這關於苦滅之道（Dukkha-nirodha-gamini-patipada，導向苦滅的道路）的聖諦，我已經修習，這是我先前未曾修習的，由於如理作意和精進的力量，我獲得了清凈的智慧之眼，智慧明亮而覺悟產生。 你們五個人應當知道！我先前未曾獲得這四聖諦（Four Noble Truths）的三轉十二行相，未曾生起清凈的智慧之眼，智慧明亮和覺悟，因此不能超越人天，乃至梵天界（Brahma realm）、所有的沙門（Shramana，出家修行者）、婆羅門（Brahmana，祭司），以及一切世間的天人和阿修羅（Asura，非天），未曾證得解脫和出離，沒有脫離顛倒，我沒有證得無上正等正覺（Anuttara-samyak-sambodhi，無上的正等覺悟）。你們應當知道！我親自修習這四聖諦的三轉十二行相，證得之後，便生起了清凈的智慧之眼，智慧明亮，了達正覺。那時，我便超越了人、天、魔（Mara，魔羅）、梵天界以及世間的沙門和婆羅門，對於天人和阿修羅獲得解脫，出離了心中的顛倒。我獲得了正智和無上正等正覺。』世尊宣說此法時，具壽憍陳如（Ajnatakaundinya）在無垢無塵的法中證得了法眼凈（Dharma-caksu，法眼），以及八萬天眾也在法中證得了法眼。 『當時，世尊告訴憍陳如說：『你已經證得法了。』憍陳如回答說：『世尊，是的，我已經證得法了。』因此，憍陳如的名字就叫做阿若憍陳如（Ajnatakaundinya，已知憍陳如）。』
【English Translation】 English version Through the power of diligence, I obtained the pure wisdom eye, and wisdom, clarity, and awakening arose. This Dharma of the Noble Truth of the arising of suffering (Dukkha-samudaya), I had not previously abandoned; now I should abandon it! Through the power of appropriate attention and diligence, I obtained the pure wisdom eye, and wisdom, clarity, and awakening arose. This Dharma of the Noble Truth of the cessation of suffering (Dukkha-nirodha), I had not previously realized; now I should realize it! Through the power of appropriate attention and diligence, I obtained the pure wisdom eye, and wisdom, clarity, and awakening arose. This Noble Truth of the path to the cessation of suffering (Dukkha-nirodha-gamini-patipada), I had not previously cultivated; now I should cultivate it! Through the power of appropriate attention and diligence, I obtained the pure wisdom eye, and wisdom, clarity, and awakening arose. This Noble Truth of suffering (Dukkha), I have already fully understood; I need not understand it further. This I had not heard before. Through the power of appropriate attention and diligence, I obtained the pure wisdom eye, and wisdom, clarity, and awakening arose. This Noble Truth of the arising of suffering (Dukkha-samudaya), I have already permanently abandoned; I need not abandon it further. This I had not heard before. Through the power of appropriate attention and diligence, I obtained the pure wisdom eye, and wisdom, clarity, and awakening arose. This Noble Truth of the cessation of suffering (Dukkha-nirodha), I have already realized; I need not realize it further. This I had not realized before. Through the power of appropriate attention and diligence, I obtained the pure wisdom eye, and wisdom, clarity, and awakening arose. This Noble Truth of the path to the cessation of suffering (Dukkha-nirodha-gamini-patipada), I have already cultivated; this I had not cultivated before. Through the power of appropriate attention and diligence, I obtained the pure wisdom eye, and wisdom, clarity, and awakening arose. You five should know! Before I had not attained these three turnings and twelve aspects of the Four Noble Truths, and the pure eye of wisdom, clarity and awakening had not arisen, I could not transcend humans and gods, even up to the Brahma realm, all the Shramanas (Shramana, wandering ascetics), Brahmanas (Brahmana, priests), and all the beings in the world, including gods and Asuras (Asura, demigods). Without realizing liberation and release, without being free from delusion, I did not realize the unsurpassed perfect wisdom (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). You should know! I personally cultivated these three turnings and twelve aspects of the Four Noble Truths, and upon realizing them, the pure eye of wisdom arose, wisdom became clear, and I understood perfect enlightenment. At that time, I transcended humans, gods, Mara (Mara, the demon), the Brahma realm, and the Shramanas and Brahmanas of the world. I was liberated from the gods and Asuras, and I was released from the delusions of the mind. I obtained perfect wisdom and unsurpassed perfect enlightenment.』 When the World-Honored One spoke this Dharma, the venerable Ajnatakaundinya (Ajnatakaundinya) attained the purity of the Dharma eye (Dharma-caksu, the eye of Dharma) in the stainless and dustless Dharma, and eighty thousand celestial beings also attained the Dharma eye in the Dharma. 『At that time, the World-Honored One said to Ajnatakaundinya: 『You have realized the Dharma.』 He replied: 『Yes, World-Honored One, I have realized the Dharma.』 Therefore, Ajnatakaundinya's name became Ajnatakaundinya (Ajnatakaundinya, Kaundinya who has understood).』
尊！我已證。』佛復告曰：『憍陳如！汝證法耶？』答曰：『善逝！已證。』佛言：『具壽憍陳如既遍證法，以是義故，號阿若憍陳如。』爾時地行藥叉眾聞世尊語，同發聲言：『仁者當知！此佛世尊，于波羅痆斯城仙人墮處施鹿林中三轉十二行法輪，非諸沙門、婆羅門、人天、魔梵之所能轉，令多人安樂故、令多人利益故、哀愍有情故。由是義故，天眾增益蘇羅損減。』爾時空行藥叉，聞地行聲已，亦同發聲，乃至四天王天、三十三天、炎魔天、睹史天、化樂天、他化自在天，及諸梵天，皆同時、同剎那、同臘婆、同牟呼栗多發聲。阿迦尼吒天聞是聲已亦同言曰：『仁者當知！此佛世尊，波羅痆斯城仙人墮處施鹿林中三轉十二行相法輪，非諸沙門、婆羅門、天、人、魔、梵之所能轉。為令多人得安樂故、為令多人得利益故、哀愍有情故，天眾增長、蘇羅損減。』世尊波羅痆斯城仙人墮處施鹿林中三轉十二行相法輪故，因號此法經及此地，名為『轉法輪處經』。
「爾時世尊復告四人曰：『有四聖諦。云何為四？所謂苦聖諦、集聖諦、滅聖諦、道聖諦。云何苦聖諦？所謂生苦、老苦、病苦、死苦、愛別離苦、怨憎會苦、求不得苦乃至五取蘊苦。如此應知修習八聖道：所謂正見、正思惟、正語、正業、正命、正精
【現代漢語翻譯】 現代漢語譯本： 『尊者！我已經證悟了。』佛陀又說：『憍陳如（梵文：Ajñāta Kauṇḍinya，五比丘之一）！你證悟了法嗎？』回答說：『善逝（梵文：Sugata，佛陀的稱號之一）！已經證悟了。』佛陀說：『具壽憍陳如既然已經普遍地證悟了法，因為這個緣故，號為阿若憍陳如。』 當時，地行藥叉眾聽到世尊的話，一同發出聲音說：『各位仁者應當知道！這位佛世尊，在波羅痆斯城（梵文：Varanasi，古印度城市名）仙人墮處施鹿林中，三轉十二行法輪（指佛陀初轉法輪，宣講四聖諦），不是那些沙門（梵文：Śrāmaṇa，出家修行者）、婆羅門（梵文：Brāhmaṇa，印度教祭司）、人、天、魔、梵所能轉動的，爲了讓更多的人得到安樂，爲了讓更多的人得到利益，爲了憐憫有情眾生。因為這個緣故，天眾增加，阿修羅減少。』 當時，空行藥叉聽到地行藥叉的聲音后，也一同發出聲音，乃至四天王天（梵文：Cāturmahārājakāyikas，佛教欲界第一層天）、三十三天（梵文：Trāyastriṃśa，佛教欲界第二層天）、炎魔天（梵文：Yāmadeva，佛教欲界第三層天）、兜率天（梵文：Tuṣita，佛教欲界第四層天）、化樂天（梵文：Nirmāṇarati，佛教欲界第五層天）、他化自在天（梵文：Paranirmita-vaśavartin，佛教欲界第六層天），以及諸梵天，都同時、同剎那、同臘婆、同牟呼栗多發出聲音。阿迦尼吒天（梵文：Akaniṣṭha，色界頂天）聽到這個聲音后也一同說：『各位仁者應當知道！這位佛世尊，在波羅痆斯城仙人墮處施鹿林中，三轉十二行相法輪，不是那些沙門、婆羅門、天、人、魔、梵所能轉動的。爲了讓更多的人得到安樂，爲了讓更多的人得到利益，爲了憐憫有情眾生，天眾增長，阿修羅減少。』 世尊在波羅痆斯城仙人墮處施鹿林中三轉十二行相法輪的緣故，因此稱這部法經以及這塊地方，名為『轉法輪處經』。 當時，世尊又告訴四個人說：『有四聖諦（梵文：catvāri āryasatyāni）。什麼是四聖諦？就是苦聖諦（梵文：duḥkha satya）、集聖諦（梵文：samudaya satya）、滅聖諦（梵文：nirodha satya）、道聖諦（梵文：mārga satya）。什麼是苦聖諦？就是生苦、老苦、病苦、死苦、愛別離苦、怨憎會苦、求不得苦，乃至五取蘊苦（梵文：pañca-skandha duḥkha）。應當這樣知道修習八聖道（梵文：aṣṭāṅgika-mārga）：就是正見（梵文：samyag-dṛṣṭi）、正思惟（梵文：samyak-saṃkalpa）、正語（梵文：samyag-vāc）、正業（梵文：samyak-karmānta）、正命（梵文：samyag-ājīva）、正精 進（梵文：samyag-vyāyāma）。』
【English Translation】 English version: 'Venerable One! I have realized it.' The Buddha further said: 'Kauṇḍinya (Sanskrit: Ajñāta Kauṇḍinya, one of the five ascetics)! Have you realized the Dharma?' He replied: 'Sugata (Sanskrit: Sugata, an epithet of the Buddha)! I have realized it.' The Buddha said: 'Since the venerable Kauṇḍinya has thoroughly realized the Dharma, therefore, he is named Ajñāta Kauṇḍinya.' At that time, the earth-dwelling Yaksha (Sanskrit: Yaksha, a type of spirit) assembly, hearing the words of the World Honored One, exclaimed in unison: 'Know, good sirs! This Buddha, the World Honored One, in the Deer Park at Ṛṣipatana (Sanskrit: Ṛṣipatana, the place where the Buddha first taught) in the city of Varanasi (Sanskrit: Varanasi, an ancient Indian city), has set in motion the Wheel of Dharma with three turnings and twelve aspects (referring to the Buddha's first turning of the Dharma wheel, expounding the Four Noble Truths), which cannot be turned by any Śrāmaṇa (Sanskrit: Śrāmaṇa, a wandering ascetic), Brāhmaṇa (Sanskrit: Brāhmaṇa, a member of the priestly class), human, deva, Mara, or Brahma. It is for the sake of bringing happiness to many, for the sake of benefiting many, and for the sake of compassion for sentient beings. Because of this, the assembly of devas increases, and the Asuras decrease.' At that time, the air-dwelling Yakshas, hearing the voice of the earth-dwelling Yakshas, also exclaimed in unison, and so did the Four Heavenly Kings (Sanskrit: Cāturmahārājakāyikas, the first heaven of the desire realm), the Thirty-three Gods (Sanskrit: Trāyastriṃśa, the second heaven of the desire realm), the Yama Devas (Sanskrit: Yāmadeva, the third heaven of the desire realm), the Tuṣita Devas (Sanskrit: Tuṣita, the fourth heaven of the desire realm), the Nirmāṇarati Devas (Sanskrit: Nirmāṇarati, the fifth heaven of the desire realm), the Paranirmita-vaśavartin Devas (Sanskrit: Paranirmita-vaśavartin, the sixth heaven of the desire realm), and all the Brahma Devas, all at the same time, in the same kṣaṇa, in the same lava, in the same muhūrta. The Akaniṣṭha Devas (Sanskrit: Akaniṣṭha, the highest heaven of the form realm), hearing this voice, also said in unison: 'Know, good sirs! This Buddha, the World Honored One, in the Deer Park at Ṛṣipatana in the city of Varanasi, has set in motion the Wheel of Dharma with three turnings and twelve aspects, which cannot be turned by any Śrāmaṇa, Brāhmaṇa, deva, human, Mara, or Brahma. It is for the sake of bringing happiness to many, for the sake of benefiting many, and for the sake of compassion for sentient beings. The assembly of devas increases, and the Asuras decrease.' Because the World Honored One turned the Wheel of Dharma with three turnings and twelve aspects in the Deer Park at Ṛṣipatana in the city of Varanasi, therefore, this Dharma discourse and this place are named 'The Discourse on the Turning of the Wheel of Dharma'. At that time, the World Honored One further said to the four people: 'There are Four Noble Truths (Sanskrit: catvāri āryasatyāni). What are the Four Noble Truths? They are the Noble Truth of Suffering (Sanskrit: duḥkha satya), the Noble Truth of the Origin of Suffering (Sanskrit: samudaya satya), the Noble Truth of the Cessation of Suffering (Sanskrit: nirodha satya), and the Noble Truth of the Path to the Cessation of Suffering (Sanskrit: mārga satya). What is the Noble Truth of Suffering? It is the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of separation from loved ones, the suffering of encountering what is disliked, the suffering of not obtaining what is desired, and even the suffering of the five aggregates of clinging (Sanskrit: pañca-skandha duḥkha). Thus, one should know and cultivate the Eightfold Noble Path (Sanskrit: aṣṭāṅgika-mārga): namely, Right View (Sanskrit: samyag-dṛṣṭi), Right Thought (Sanskrit: samyak-saṃkalpa), Right Speech (Sanskrit: samyag-vāc), Right Action (Sanskrit: samyak-karmānta), Right Livelihood (Sanskrit: samyag-ājīva), Right Effort (Sanskrit: samyag-vyāyāma).'
進、正念、正定。云何名集聖諦？所謂愛慾更受後有，愛、喜、貪、俱行愛，彼彼欣樂染愛，為舍離故，應修習八正道。云何滅聖諦？所謂愛慾更受後有，喜愛相應攀緣染著，為滅壞、休息、永沒、離欲、見證故，修習八正道。云何道聖諦？所謂八聖道，應當修習。』世尊說此四諦法時，阿若憍陳如證諸漏盡心得解脫，四人於此法中，離諸塵垢證清凈眼。爾時世間中有二應供：一是世尊、二是憍陳如。
「爾時世尊復告四人曰：『汝等當知！色無我，若色有我，不應生諸疾苦、能於色中作如是色不作如是色。是故汝等，知色無我故，生諸疾苦、不能作如是色不作如是色；受想行識亦復如是應知。』爾時世尊復告四人曰：『于意云何？色為是常？為無常耶？』答曰：『大德！色是無常。』告曰：『色若無常者，為苦？非苦？』答曰：『大德！是苦。』告曰：『色若無常苦者，即是變壞。若多聞弟子者，執色是我、我有諸色、色屬於我、我在色中不？』答曰：『不也。』世尊告曰：『如是受想行識，為是常耶？為無常耶？』答曰：『大德！無常也。』告曰：『乃至識等無常者，為苦？非苦？』答曰：『是苦，大德！』告曰：『識等無常苦者，即是變壞。若有多聞弟子，執色乃至識是我，我有識等、識等屬我、我在識
【現代漢語翻譯】 現代漢語譯本：進、正念、正定。什麼是集聖諦（Samudaya Satya，苦之根源的真理）？就是說，由於愛慾而不斷產生後有的生命，伴隨著愛、喜、貪，以及對各種事物樂此不疲的染著之愛。爲了捨棄這些，應當修習八正道。什麼是滅聖諦（Nirodha Satya，滅苦的真理）？就是說，由於愛慾而不斷產生後有的生命，喜愛與此相應，攀緣染著。爲了滅除、破壞、止息、永遠消滅、離欲、以及親身見證，應當修習八正道。什麼是道聖諦（Magga Satya，通往滅苦之道的真理）？就是說，八聖道，應當修習。』世尊宣說這四諦法時，阿若憍陳如（Ajnatakaundinya，五比丘之首）證得了諸漏已盡的解脫，其餘四人也在這教法中，遠離了塵垢，證得了清凈的法眼。當時世間出現了兩位應供：一位是世尊，另一位是憍陳如。 那時，世尊又對四人說：『你們應當知道！色（Rupa，物質）是無我的。如果色是有我的，就不應該產生各種疾病痛苦，並且能夠隨意改變色，想讓它這樣就這樣，想讓它那樣就那樣。因此，你們要知道，因為色是無我的，所以才會產生各種疾病痛苦，不能隨意改變色。受（Vedana，感受）、想（Samjna，知覺）、行（Samskara，意志）、識（Vijnana，意識）也是如此，應當知道。』那時，世尊又對四人說：『你們認為如何？色是常（Nitya，永恒）的？還是無常（Anitya，無常）的？』回答說：『大德！色是無常的。』佛告說：『色如果是無常的，是苦（Duhkha，痛苦）的？還是非苦的？』回答說：『大德！是苦的。』佛告說：『色如果是無常、是苦的，那就是會變壞的。如果多聞的弟子，執著色是我，我擁有諸，屬於我，我在色中嗎？』回答說：『不是的。』世尊說：『像這樣，受、想、行、識，是常的嗎？是無常的嗎？』回答說：『大德！是無常的。』佛告說：『乃至識等是無常的，是苦的？還是非苦的？』回答說：『是苦的，大德！』佛告說：『識等如果是無常、是苦的，那就是會變壞的。如果多聞的弟子，執著色乃至識是我，我擁有識等，識等屬於我，我在識
【English Translation】 English version: Progress, mindfulness, and concentration. What is the Truth of the Origin of Suffering (Samudaya Satya)? It is the craving that leads to renewed existence, accompanied by delight and greed, delighting here and there. For the sake of abandoning this, the Noble Eightfold Path should be practiced. What is the Truth of the Cessation of Suffering (Nirodha Satya)? It is the craving that leads to renewed existence, accompanied by delight and attachment, clinging and grasping. For the sake of its destruction, cessation, complete annihilation, detachment, and realization, the Noble Eightfold Path should be practiced. What is the Truth of the Path to the Cessation of Suffering (Magga Satya)? It is the Noble Eightfold Path, which should be practiced.』 When the World-Honored One expounded these Four Noble Truths, Ajnatakaundinya (Ajnatakaundinya, the first of the five bhikkhus) attained the exhaustion of all defilements and gained liberation, and the other four, in this Dharma, were freed from all impurities and attained the pure Dharma-eye. At that time, there were two worthy of offerings in the world: one was the World-Honored One, and the other was Kaundinya. Then, the World-Honored One said to the four: 『You should know! Form (Rupa, matter) is without self. If form were with self, it should not give rise to various diseases and sufferings, and one should be able to manipulate form, making it this way or that way as desired. Therefore, you should know that because form is without self, it gives rise to various diseases and sufferings, and one cannot manipulate form as desired. Feeling (Vedana, sensation), perception (Samjna, perception), volition (Samskara, mental formations), and consciousness (Vijnana, consciousness) are also the same; you should know this.』 Then, the World-Honored One said to the four: 『What do you think? Is form permanent (Nitya, eternal) or impermanent (Anitya, impermanent)?』 They replied: 『Venerable Sir, form is impermanent.』 The Buddha said: 『If form is impermanent, is it suffering (Duhkha, suffering) or not suffering?』 They replied: 『Venerable Sir, it is suffering.』 The Buddha said: 『If form is impermanent and suffering, then it is subject to change and decay. If a well-learned disciple clings to form as self, that I possess *s, * belong to me, that I am in form?』 They replied: 『No, Venerable Sir.』 The World-Honored One said: 『Likewise, are feeling, perception, volition, and consciousness permanent or impermanent?』 They replied: 『Venerable Sir, they are impermanent.』 The Buddha said: 『Since consciousness and so on are impermanent, are they suffering or not suffering?』 They replied: 『They are suffering, Venerable Sir!』 The Buddha said: 『If consciousness and so on are impermanent and suffering, then they are subject to change and decay. If a well-learned disciple clings to form and so on as self, that I possess consciousness and so on, consciousness and so on belong to me, that I am in consciousness
等中不？』答曰：『不也。大德！』告曰：『是故當知！諸所有色，若過去、若未來、若現在，若內、若外，若粗、若細，若勝、若劣，若近、若遠，如是諸色非我、非我所有、非屬於我、我不在色，由如實遍知，應如是見；乃至受想行識亦如是見。汝等聲聞弟子，具足多聞觀五取蘊，離我我所。如是觀已，知諸世間實無可取。無可取故不生怖畏，無怖畏故內證圓寂：我生已盡、梵行已立、所作已辦、不受後有。』
「爾時世尊說此法時，彼四人等聞此法已，心得解脫證阿羅漢果。是時世間有六阿羅漢，佛為第一。
「爾時佛在波羅痆斯城婆羅㮏河邊，時彼城中有長者子名曰耶舍，于日日中，令奏女樂受五欲樂，身心疲倦即便眠臥，諸伎女等圍繞而睡。爾時耶舍中夜忽覺，見諸伎女，九孔流溢種種不凈，頭髮蓬亂衣服垢穢，手足繁鬧囈言喧雜。見此事已作是思惟：『我於今夜在尸林耶？』心生驚怖起躡寶履，其履價直百千兩金，趨至門邊大聲叫喚：『諸人當知，苦來逼我！諸人當知，苦來逼我！』悲泣雨淚。時有非人，隱耶舍聲不令人覺，即為開門。爾時耶舍，出至大門亦發大聲，悲泣哽噎復作是言：『諸人當知，苦來逼我！』時彼非人隱耶舍聲不令人覺，便為開門。爾時耶捨出至城門如前叫喚，時彼非
【現代漢語翻譯】 現代漢語譯本： 『在這些之中嗎？』回答說：『不是的，大德！』佛告誡說：『因此應當知道！所有各種色，無論是過去、未來、現在，無論是內在、外在，無論是粗糙、細微，無論是殊勝、低劣，無論是近、遠，像這樣的各種色都不是我，不是我所擁有的，不屬於我，我也不在色之中，通過如實的遍知，應當這樣去看待；乃至受、想、行、識也應當這樣去看待。你們這些聲聞弟子，具足多聞，觀察五取蘊，遠離我以及我所執著的事物。像這樣觀察之後，知道世間實際上沒有什麼可以執取的。因為沒有什麼可以執取，所以不產生怖畏，沒有怖畏的緣故內心證得圓寂：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，不再受後世的輪迴。』 『當時世尊宣說此法的時候，那四個人等聽聞此法之後，內心得到解脫，證得阿羅漢果（梵文：Arhat，斷盡煩惱，證入涅槃的聖者）。這個時候世間有六位阿羅漢，佛（梵文：Buddha，覺悟者）是第一位。 『當時佛在波羅奈斯城（梵文：Varanasi）婆羅㮏河（Varuna River）邊，當時那個城中有一位長者（梵文：Śreṣṭhin，富有的居士）的兒子名叫耶舍（梵文：Yaśa），每天都讓人演奏女樂，享受五欲之樂，身心疲倦就睡覺，那些歌舞伎女等圍繞著他睡著。當時耶舍半夜忽然醒來，看見那些歌舞伎女，九孔流出各種不乾淨的東西，頭髮蓬亂，衣服污穢，手腳亂動，說胡話喧鬧雜亂。看見這些事後，他這樣思惟：『我現在今晚是在屍體堆積的樹林里嗎？』內心生起驚恐，起身踩著寶貴的鞋子，那鞋子價值百千兩黃金，快步走到門邊大聲叫喊：『你們應當知道，痛苦來逼迫我了！你們應當知道，痛苦來逼迫我了！』悲傷哭泣，眼淚像下雨一樣。當時有非人（梵文：Amanussa，非人類的眾生），隱藏了耶舍的聲音不讓人察覺，就為他打開了門。當時耶舍，走出大門也發出大聲，悲傷哽咽又這樣說：『你們應當知道，痛苦來逼迫我了！』當時那個非人隱藏了耶舍的聲音不讓人察覺，就為他打開了門。當時耶舍走出城門像之前一樣叫喊，當時那個非人
【English Translation】 English version: 'Among these?' He replied, 'No, Great One!' He told them, 'Therefore, you should know! All forms whatsoever, whether past, future, or present, whether internal or external, whether coarse or fine, whether superior or inferior, whether near or far, all these forms are not me, not mine, do not belong to me, and I am not in form. Through true and complete knowledge, one should see it thus; even so should one see feeling, perception, volition, and consciousness. You, disciples who are hearers, possessing much learning, contemplate the five aggregates of clinging, and are detached from 'I' and 'mine'. Having contemplated thus, you know that in the world there is truly nothing to grasp. Because there is nothing to grasp, you do not generate fear. Because there is no fear, you inwardly realize Nirvana: birth is exhausted, the holy life is established, what had to be done has been done, there is no more returning to this state of being.' 'At that time, when the World-Honored One (Bhagavan) spoke this Dharma, those four people, upon hearing this Dharma, their minds were liberated and they attained the fruit of Arhat (Sanskrit: Arhat, a perfected being who has extinguished all defilements and attained Nirvana). At that time, there were six Arhats in the world, with the Buddha (Sanskrit: Buddha, the awakened one) as the first. 'At that time, the Buddha was in the city of Varanasi (Sanskrit: Varanasi), by the Varuna River. At that time, in that city, there was a son of a wealthy householder (Sanskrit: Śreṣṭhin, wealthy layperson) named Yaśa (Sanskrit: Yaśa), who daily had female musicians play and enjoyed the pleasures of the five senses. When his body and mind were weary, he would sleep, with the female entertainers sleeping around him. Then, in the middle of the night, Yaśa suddenly awoke and saw the female entertainers, their nine orifices overflowing with various impurities, their hair disheveled, their clothes filthy, their hands and feet flailing about, babbling and making a noisy commotion. Seeing this, he thought to himself: 'Am I in a charnel ground tonight?' His heart filled with terror, he rose and stepped into his precious shoes, which were worth a hundred thousand pieces of gold. He rushed to the door and cried out loudly: 'Know, all of you, that suffering is pressing upon me! Know, all of you, that suffering is pressing upon me!' He wept with tears like rain. At that time, a non-human being (Sanskrit: Amanussa, a non-human being), concealing Yaśa's voice so that no one would notice, opened the door for him. Then Yaśa, going out to the great gate, also cried out loudly, sobbing and choking, and said again: 'Know, all of you, that suffering is pressing upon me!' At that time, that non-human being concealed Yaśa's voice so that no one would notice, and opened the door for him. Then Yaśa went out to the city gate and cried out as before, and that non-human being'
人亦為開門。爾時耶捨出城門已至婆羅㮏河邊，爾時世尊河邊經行，耶舍見水如前叫喚，佛聞其聲，告言：『童子！此處無畏，汝可渡來。』於是耶舍脫留寶履，渡詣佛所，頂禮佛足在一面立。
「爾時世尊即將耶舍至其住處，佛就本座。時彼耶舍禮佛足已對如來坐。爾時世尊即為敷演妙法示教利喜。諸佛常法：先說此法，所謂佈施、持戒生天之因。復說五欲所有過患；讚歎出家獨處山林，思惟觀察斷諸煩惱。演說廣大微妙之法，開示令解；諸有聽者聞說此法，歡喜清凈無有疑惑。佛觀知已更復為說出世之法：所謂苦集滅道聖諦。猶如浣衣先除垢穢，既清凈已色即易染；耶舍亦爾，初聞佛說心器清凈，便能了知四聖諦法，證預流果，見法得法極通達法，究竟堅法越一切悕望，度一切疑惑不假他緣，于大師教余不能引，于諸法中得無所畏。耶舍爾時得此法已心大歡喜，從座而起整衣服，頂禮佛足右膝著地，合掌白佛而作是言：『世尊！我今入此微妙之法獲大勝利，從今已后乃至盡形，歸佛法僧，為五戒鄔波索迦：不殺、不盜、不耶行、不妄語、不飲酒。』作是語已退坐一面。
「時彼耶捨出城已后，妻從睡覺不見耶舍，處處尋覓莫知所在，告父長者曰：『長者當知！今子耶舍不知所在。』長者聞已作如是念
【現代漢語翻譯】 現代漢語譯本：有人也會為他開門。當時，耶舍（Yashe，人名）走出城門后，來到婆羅㮏（Baluonai，河流名）河邊，當時世尊（Shizun，對佛的尊稱）在河邊經行。耶舍看見水，像之前一樣叫喚。佛聽到他的聲音，告訴他說：『童子！這裡沒有恐懼，你可以過來。』於是耶舍脫下寶貴的鞋子，渡河來到佛的住所，頂禮佛足，在一旁站立。 當時世尊就帶著耶舍到他的住處，佛坐在原來的座位上。當時，耶舍禮拜佛足后，在如來（Rulai，佛的稱號）對面坐下。當時世尊就為他敷演妙法，開示教導，使他獲得利益和喜悅。諸佛通常的做法是：先說這種法，也就是佈施、持戒是生天的原因。又說五欲（se欲、聲欲、香欲、味欲、觸欲）的所有過患；讚歎出家，獨自在山林中，思惟觀察，斷除各種煩惱。演說廣大微妙的法，開示引導，使聽者理解；所有聽法的人，聽了這種法，都歡喜清凈，沒有疑惑。佛觀察知道耶舍的心意后，又為他說出世間的法：也就是苦、集、滅、道四聖諦。就像洗衣服，先除去污垢，既已清凈，顏色就容易染上；耶舍也是這樣，初次聽佛說法，心器清凈，就能瞭解四聖諦法，證得預流果（Yuliuguo，佛教果位名），見法、得法、極通達法，究竟堅固法，超越一切希望，度脫一切疑惑，不依賴其他因緣，對於大師的教導，其他教法不能動搖，在一切法中得到無所畏懼。耶舍當時得到這種法后，心中非常歡喜，從座位上站起來，整理衣服，頂禮佛足，右膝著地，合掌對佛說：『世尊！我現在進入這種微妙的法，獲得巨大的勝利，從今以後乃至生命終結，歸依佛、法、僧三寶，成為五戒優婆塞（Wujie Youposai，佛教在家男居士）：不殺生、不偷盜、不邪淫、不妄語、不飲酒。』說完這些話后，退到一旁坐下。 當時耶捨出城之後，他的妻子從睡夢中醒來，不見耶舍，到處尋找，不知道他在哪裡，就告訴他的父親長者說：『長者您要知道！現在您的兒子耶舍不知道在哪裡。』長者聽了之後，這樣想
【English Translation】 English version: Someone will also open the door for him. At that time, Yashe (Yashe, a personal name), after leaving the city gate, arrived at the bank of the Baluonai (Baluonai, a river name) River. At that time, the World Honored One (Shizun, a respectful title for the Buddha) was walking along the riverbank. Yashe saw the water and cried out as before. The Buddha heard his voice and told him, 'Young man! There is no fear here, you can come over.' So Yashe took off his precious shoes, crossed the river to the Buddha's residence, prostrated himself at the Buddha's feet, and stood to one side. At that time, the World Honored One took Yashe to his residence, and the Buddha sat on his original seat. At that time, Yashe bowed to the Buddha's feet and sat opposite the Tathagata (Rulai, an epithet of the Buddha). At that time, the World Honored One expounded the wonderful Dharma for him, instructing and guiding him, so that he could obtain benefit and joy. The usual practice of all Buddhas is to first speak this Dharma, that is, giving and upholding precepts are the causes of being born in heaven. He also spoke of all the faults of the five desires (form, sound, smell, taste, and touch); praised leaving home, being alone in the mountains and forests, contemplating and observing, and cutting off all afflictions. He expounded the vast and subtle Dharma, instructing and guiding, so that the listeners could understand; all those who listened to the Dharma were joyful and pure, without any doubts. The Buddha observed and knew Yashe's mind, and then spoke to him about the Dharma of transcending the world: that is, the Four Noble Truths of suffering, accumulation, extinction, and the path. Just like washing clothes, first removing the dirt, and once it is clean, the color is easily dyed; Yashe is also like this, when he first heard the Buddha's teachings, his mind was pure, and he was able to understand the Four Noble Truths, attain the Stream-enterer fruit (Yuliuguo, a Buddhist attainment), see the Dharma, attain the Dharma, be extremely proficient in the Dharma, ultimately firm in the Dharma, transcend all hope, be free from all doubts, not rely on other conditions, and not be shaken by other teachings from the master's teachings, and obtain fearlessness in all Dharmas. At that time, after Yashe obtained this Dharma, his heart was very joyful. He stood up from his seat, arranged his clothes, prostrated himself at the Buddha's feet, knelt on his right knee, and said to the Buddha with his palms together, 'World Honored One! I am now entering this wonderful Dharma and obtaining great victory. From now until the end of my life, I take refuge in the Buddha, the Dharma, and the Sangha, and become a five-precept Upasaka (Wujie Youposai, a Buddhist lay male devotee): I will not kill, I will not steal, I will not commit sexual misconduct, I will not lie, and I will not drink alcohol.' After saying these words, he retreated to one side and sat down. At that time, after Yashe left the city, his wife woke up from her sleep and did not see Yashe. She searched everywhere and did not know where he was. She told his father, the elder, 'Elder, you should know! Now your son Yashe does not know where he is.' After hearing this, the elder thought
：『豈非我子被諸惡賊及以怨家將出城外作無利耶？』作是念已，即於四方令諸馬使、自持火炬與諸人等處處尋覓，遂出城門漸至河側，見有寶履價直百千，便作是念：『我子定非惡賊得去，既脫寶履明知渡河。』長者即便渡河而去，漸至佛所。於時世尊遙見長者從外而來，即以神力令彼長者雖入眾中不見其子。時彼長者既至佛所頂禮佛足，白言：『世尊！見我耶舍以不？』佛言：『長者！汝宜且坐，容於此處與子相見。』時彼長者聞佛語已，起歡喜心得未曾有，禮佛雙足在一面坐。
「爾時世尊為說妙法示教利喜。諸佛常法：凡所演說，先開佈施、持戒生天之因，復說五欲所有過患，贊彼出家獨處山林，乃至令彼長者得預流果。其子耶舍猶著俗時種種珍寶莊嚴之具，得阿羅漢果。爾時世尊即攝神力而說頌曰：
「『調伏寂靜持凈戒， 常以妙法自莊嚴； 于諸含識無害心， 是謂沙門苾芻行。』
「於是時中，世間有七阿羅漢，佛為第一。
「爾時長者，忽見其子在佛前坐，見已告曰：『童子汝來，共汝歸家。汝母相憶，悲傷啼泣。』
「爾時世尊告長者曰：『于意云何？頗有已得無學智、見證四諦法，彼人還家餐吐食不？』長者答曰：『不也，大德！』佛言：『長者！汝今已
【現代漢語翻譯】 現代漢語譯本：『難道我的兒子是被那些惡賊和仇家帶出城外去做沒有好處的事情了嗎？』這樣想著，他立刻向四方派遣馬使，自己拿著火炬與眾人一起到處尋找，於是出了城門，漸漸來到河邊，看見一隻價值百千的寶鞋，便這樣想：『我的兒子一定不是被惡賊抓走了，既然脫了寶鞋，明顯是渡河了。』長者便渡河而去，漸漸來到佛陀所在的地方。這時，世尊遠遠地看見長者從外面走來，就用神通力讓那位長者雖然進入人群中也看不見他的兒子。當時那位長者來到佛陀那裡，頂禮佛足，說道：『世尊！您看見我的兒子耶舍（Yashe）了嗎？』佛陀說：『長者！你應該先坐下，允許你在這裡與兒子相見。』當時那位長者聽了佛陀的話，生起歡喜心，覺得從未有過，禮拜佛陀雙足，在一旁坐下。 這時，世尊為他說微妙的佛法，開示教導，使他生起歡喜。諸佛通常的做法是：凡是所演說的，先開示佈施、持戒而得生天的因緣，又說五欲（色、聲、香、味、觸）的所有過患，讚歎出家獨自住在山林的好處，乃至使那位長者證得預流果（Srotapanna，須陀洹果，小乘四果中的初果）。他的兒子耶舍（Yashe）還穿著世俗時的各種珍寶裝飾，卻已證得阿羅漢果（Arhat，聲聞乘的最高果位）。這時，世尊就收起神通力，而說偈頌道： 『調伏、寂靜、持守清凈戒律，常常用微妙的佛法來莊嚴自己；對於一切有情眾生沒有傷害之心，這就是所謂的沙門（Shramana，出家修道者）、比丘（Bhikkhu，受過具足戒的出家男子）的修行。』 在這個時候，世間有七位阿羅漢（Arhat），佛陀是第一位。 這時，長者忽然看見他的兒子在佛陀面前坐著，看見后就說：『孩子你來，和你一起回家。你母親想念你，悲傷地哭泣。』 這時，世尊告訴長者說：『你認為怎麼樣？有沒有已經證得無學智（最高的智慧）、親眼見證四諦（苦、集、滅、道）法的人，他還會回家吃自己嘔吐出來的食物嗎？』長者回答說：『不會的，大德！』佛陀說：『長者！你現在已經』
【English Translation】 English version: 'Could it be that my son has been taken out of the city by those evil thieves and enemies to do something unprofitable?' Thinking this, he immediately sent horse messengers in all directions, and he himself, holding torches, searched everywhere with the people. Then he went out of the city gate and gradually reached the riverbank, where he saw a precious shoe worth hundreds of thousands. He then thought: 'My son must not have been taken away by evil thieves. Since he took off his precious shoe, it is clear that he crossed the river.' The elder then crossed the river and gradually came to where the Buddha was. At that time, the World Honored One saw the elder coming from afar and immediately used his divine power to make the elder unable to see his son even though he entered the crowd. At that time, the elder came to the Buddha, prostrated himself at the Buddha's feet, and said: 'World Honored One! Have you seen my son Yashe (Yashe)?' The Buddha said: 'Elder! You should sit down first, and you will be allowed to see your son here.' At that time, the elder heard the Buddha's words, and a feeling of joy arose in his heart, such as he had never had before. He bowed to the Buddha's feet and sat down on one side. At this time, the World Honored One spoke the wonderful Dharma for him, instructing and guiding him, causing him to rejoice. The usual practice of all Buddhas is: whatever they expound, they first reveal the causes of giving and upholding precepts to be reborn in the heavens, and then speak of all the faults of the five desires (form, sound, smell, taste, touch), praising the benefits of leaving home and living alone in the mountains, even causing the elder to attain the Srotapanna fruit (Srotapanna, the first fruit of the four fruits of the Hinayana). His son Yashe (Yashe), still wearing the various precious ornaments of his secular life, had already attained the Arhat fruit (Arhat, the highest fruit of the Hearer Vehicle). At this time, the World Honored One withdrew his divine power and spoke the following verse: 'Subduing, tranquil, upholding pure precepts, constantly adorning oneself with the wonderful Dharma; having no harmful intentions towards all sentient beings, this is what is called the practice of a Shramana (Shramana, a renunciate ascetic) and a Bhikkhu (Bhikkhu, a fully ordained male monastic).' At this time, there were seven Arhats (Arhats) in the world, with the Buddha being the first. At this time, the elder suddenly saw his son sitting in front of the Buddha. Seeing him, he said: 'Child, come, let's go home together. Your mother misses you and is crying sadly.' At this time, the World Honored One said to the elder: 'What do you think? Is there anyone who has already attained the wisdom of no more learning (the highest wisdom) and has personally witnessed the Four Noble Truths (suffering, accumulation, cessation, path), would that person still go home and eat his own vomit?' The elder replied: 'No, Great Virtue!' The Buddha said: 'Elder! You have now'
得有學智、見證四諦法不？』答曰：『已得。』佛告長者曰：『此耶舍童子，已得無學智見證四諦法。』長者白言：『我子耶舍獲大果利，得無學智見，證四聖諦理，所謂苦集滅道。』
「爾時長者白佛言：『世尊！愿佛世尊至明日時，與子耶舍來我宅中受我供養。』爾時世尊默受其請，長者知佛許已禮足而去。
「爾時世尊至時著衣持缽，與耶舍童子到長者宅。耶舍母妻在中門傍，待佛世尊及其耶舍。既見佛來，自以其手嚴飾床具、敷設座已請世尊坐。爾時世尊即就其座，時耶舍母及妻禮世尊足在一面坐。爾時世尊即為說法示教利喜，先演佈施持戒人天之因，次演修習斷諸煩惱，乃至證預流果。爾時其母及妻，既見法證法已，即從坐起禮佛雙足白言：『世尊！我於今日得此妙法，盡此形壽歸佛法僧，永持五戒作鄔婆斯迦。愿佛世尊，今日食時受我供養。』世尊默然而許。時耶舍母見佛許已，即於家中辦諸清凈上妙飲食，於世尊前飾一香壇，奉諸香味而以供養。世尊食已灑掃清凈，重以香花周匝供養，在一面坐。如來爾時重為說法即便而去。
「時波羅痆斯城諸長者等，聞第一長者子耶舍，剃除鬚髮被於法服，隨佛世尊而作弟子。其第二長者子名曰富樓那，其第三長者子名曰無垢，第四長者子名曰
【現代漢語翻譯】 現代漢語譯本 『他是否已獲得無學之智，並親證四諦之法？』回答說：『已經獲得。』佛陀告訴長者說：『這位耶舍（Yasa）童子，已經獲得無學之智見，親證四諦之法。』長者稟告說：『我的兒子耶舍（Yasa）獲得了巨大的利益，得到了無學之智見，親證了四聖諦的真理，也就是苦、集、滅、道。』
『當時長者對佛陀說：『世尊！希望佛陀您在明天的時候，和我的兒子耶舍（Yasa）一起來我家接受我的供養。』當時世尊默然接受了他的請求，長者知道佛陀已經答應，便行禮告退。
『當時世尊到了約定的時間，穿好衣服，拿著缽，和耶舍（Yasa）童子一起到了長者的家。耶舍（Yasa）的母親和妻子在中門旁邊，等待佛陀和耶舍（Yasa）的到來。她們見到佛陀來了，親自用手整理床鋪，鋪設好座位，請世尊入座。當時世尊就坐，耶舍（Yasa）的母親和妻子禮拜世尊的雙足，在一旁坐下。當時世尊就為她們說法，開示教導，使她們生起歡喜心，先講述佈施、持戒能得人天福報的原因，再講述修習斷除各種煩惱，乃至證得預流果的道理。當時他的母親和妻子，在聽聞佛法后，親證了佛法，就從座位上站起來，禮拜佛陀的雙足稟告說：『世尊！我今天得到了這微妙的佛法，愿盡此一生皈依佛、法、僧三寶，永遠持守五戒，做一名優婆夷（Upasika，在家女信徒）。希望佛陀您，今天用餐的時候接受我的供養。』世尊默然答應。當時耶舍（Yasa）的母親見到佛陀答應了，就在家中準備各種清凈上妙的飲食，在世尊面前裝飾一個香壇，奉上各種香和味道美好的食物來供養。世尊用完餐后，灑掃乾淨，再次用香花在四周供養，在一旁坐下。如來當時再次為她們說法，然後就離開了。
『當時波羅奈斯（Varanasi）城的各位長者等，聽說第一長者的兒子耶舍（Yasa），剃除了鬚髮，穿上了法服，跟隨佛陀做了弟子。第二位長者的兒子名叫富樓那（Purna），第三位長者的兒子名叫無垢（Vimala），第四位長者的兒子名叫……』
【English Translation】 English version 'Did he obtain the wisdom of no-more-learning and witness the Four Noble Truths?' The answer was: 'He has obtained it.' The Buddha told the elder: 'This Yasa (Yasa) youth has obtained the wisdom of no-more-learning and witnessed the Four Noble Truths.' The elder reported: 'My son Yasa (Yasa) has obtained great benefit, obtained the wisdom of no-more-learning, and witnessed the truth of the Four Noble Truths, namely suffering, accumulation, cessation, and the path.'
'At that time, the elder said to the Buddha: 'World Honored One! May the World Honored One come to my house tomorrow with my son Yasa (Yasa) to receive my offerings.' At that time, the World Honored One silently accepted his request, and the elder, knowing that the Buddha had agreed, bowed and departed.
'At that time, the World Honored One, at the appointed time, put on his robes, carried his bowl, and went with the youth Yasa (Yasa) to the elder's house. Yasa's (Yasa) mother and wife were by the middle gate, waiting for the World Honored One and Yasa (Yasa). When they saw the Buddha coming, they personally arranged the beds and prepared the seats, inviting the World Honored One to sit. At that time, the World Honored One took his seat, and Yasa's (Yasa) mother and wife bowed at the feet of the World Honored One and sat on one side. At that time, the World Honored One preached the Dharma for them, instructing and guiding them, causing them to rejoice, first explaining the causes of giving, upholding precepts, and being born in the heavens, then explaining the practice of cutting off all afflictions, even to the attainment of the Stream-enterer fruit. At that time, his mother and wife, having heard the Dharma and witnessed the Dharma, arose from their seats, bowed at the feet of the Buddha, and reported: 'World Honored One! Today I have obtained this wonderful Dharma, and for the rest of my life I take refuge in the Buddha, the Dharma, and the Sangha, and will forever uphold the five precepts, becoming an Upasika (Upasika, a female lay follower). May the World Honored One accept my offerings at mealtime today.' The World Honored One silently agreed. At that time, Yasa's (Yasa) mother, seeing that the Buddha had agreed, prepared various pure and excellent foods in her home, decorated a fragrant altar before the World Honored One, and offered various fragrances and delicious foods as offerings. After the World Honored One had eaten, she cleaned and swept the area, and again offered fragrant flowers all around, sitting on one side. The Tathagata then preached the Dharma again for them and then departed.
'At that time, the elders of the city of Varanasi (Varanasi), hearing that the son of the first elder, Yasa (Yasa), had shaved his head and beard, put on the Dharma robes, and followed the World Honored One as a disciple. The son of the second elder was named Purna (Purna), the son of the third elder was named Vimala (Vimala), the son of the fourth elder was named...'
驕梵拔提，第五長者子名曰妙肩，聞耶捨出家，咸作是念：『今耶舍童子生於貴家，富有珍寶、身體端嚴、恒受快樂，舍其所好為佛弟子。將知如來甚大威德、法亦微妙，我等應當剃除鬚髮侍養如來學受勝法。』作是議已即共同心，從波羅痆斯城至世尊所，禮世尊足在一面立，白佛言：『世尊！愿與妙法，我等出家為佛弟子，依如來教奉持梵行。』
「佛告諸長者子曰：『今正是時，善來苾芻！汝便出家修諸梵行。』作是語已，彼長者子等鬚髮自落、袈裟著身成苾芻相，如經七日曾出家者，其所悟解如百歲苾芻。爾時世尊重為說法：『汝等苾芻！獨一靜處遠離喧雜，常守自心勤修苦行，今既出家應求梵行，度于彼岸證自正智，得佛神通盡于生死，梵行建立辦于所作，勿受後有，如斯修者得無生果。』時四苾芻聞佛此言，即便悟解證阿羅漢果。時此世間有十一阿羅漢，佛為第一。
「波羅痆斯城中有五十豪族家，聞此五長者子咸皆出家，剃除鬚髮而被法服證阿羅漢果，各作是言：『如來教法甚為深妙，令彼五長者子各舍豪富而為出家。我等諸人亦宜詣佛而為弟子。』作是議已咸至佛所，頂禮佛足在一面立白佛言：『世尊！愿聽我等於善法律中出家，而為苾芻常修梵行。』佛言：『善來苾芻！』鬚髮自落袈裟
【現代漢語翻譯】 現代漢語譯本： 驕梵拔提（Gavampati），第五個長者之子名叫妙肩（Subahu），聽聞耶舍（Yasa）出家，都這樣想：『現在耶舍童子生於富貴之家，擁有珍寶、容貌端正、一直享受快樂，捨棄他所喜愛的而出家成為佛的弟子。想必如來具有極大的威德、佛法也非常微妙，我們應當剃除鬚髮侍奉供養如來，學習接受殊勝的佛法。』做出這樣的決定后，他們就同心協力，從波羅痆斯城（Varanasi）來到世尊處，禮拜世尊的雙足，站在一旁，對佛說：『世尊！希望您能賜予我們妙法，我們願意出家成為佛的弟子，依照如來的教導奉行清凈的修行。』 佛告訴這些長者之子說：『現在正是時候，善來比丘（Bhikkhu）！你們可以出家修習各種清凈的修行。』說完這些話后，這些長者之子等的鬚髮自然脫落，身上穿著袈裟，成爲了比丘的形象，如同已經出家七日的人，他們所領悟理解的如同百歲的比丘。當時世尊再次為他們說法：『你們這些比丘！獨自一人在安靜的地方遠離喧囂雜亂，常常守護自己的心，勤奮地修習苦行，現在既然已經出家就應當尋求清凈的修行，渡過生死輪迴的此岸到達涅槃的彼岸，證得自己內在的真正智慧，獲得佛的神通，斷盡生死，清凈的修行得以建立，完成應該做的事情，不再承受後世的輪迴，像這樣修行的人就能獲得無生無滅的果位。』當時這四個比丘聽聞佛的這些話，立刻就領悟理解，證得了阿羅漢果。當時這個世間有十一位阿羅漢，佛是第一位。 波羅痆斯城中有五十戶豪門望族，聽聞這五個長者之子都出家了，剃除了鬚髮，身穿袈裟，證得了阿羅漢果，各自這樣說：『如來的教法非常深奧微妙，使得那五個長者之子各自捨棄了榮華富貴而出家。我們這些人也應該去拜見佛，成為他的弟子。』做出這樣的決定后，他們都來到佛的住所，頂禮佛足，站在一旁對佛說：『世尊！希望您允許我們在您的善妙律法中出家，成為比丘，常常修習清凈的修行。』佛說：『善來比丘！』他們的鬚髮自然脫落，身上穿著袈裟。
【English Translation】 English version: Gavampati (Gavampati), the fifth son of a wealthy man, named Subahu (Subahu), upon hearing that Yasa (Yasa) had renounced the world, all thought: 'Now, Yasa, a young man from a noble family, rich in treasures, with a handsome appearance, and constantly enjoying happiness, has abandoned his pleasures to become a disciple of the Buddha. It must be that the Tathagata (Tathagata) has great power and virtue, and the Dharma (Dharma) is also profound and subtle. We should shave our heads and beards to serve and support the Tathagata, and learn and receive the supreme Dharma.' Having made this decision, they wholeheartedly went from Varanasi (Varanasi) to where the World Honored One was, bowed at the feet of the World Honored One, stood to one side, and said to the Buddha: 'World Honored One! We wish to receive the wonderful Dharma, and we wish to renounce the world to become disciples of the Buddha, and follow the teachings of the Tathagata to uphold pure conduct.' The Buddha said to the sons of the wealthy men: 'Now is the right time, welcome Bhikkhus (Bhikkhu)! You may renounce the world and cultivate pure conduct.' After saying these words, the hair and beards of the sons of the wealthy men fell off by themselves, they put on robes, and became Bhikkhus, as if they had been monks for seven days, and their understanding was like that of a hundred-year-old Bhikkhu. At that time, the World Honored One again preached the Dharma to them: 'You Bhikkhus! In a solitary and quiet place, away from noise and confusion, constantly guard your own minds and diligently cultivate ascetic practices. Now that you have renounced the world, you should seek pure conduct, cross the shore of birth and death to reach the other shore of Nirvana, realize your own true wisdom, attain the supernatural powers of the Buddha, exhaust birth and death, establish pure conduct, accomplish what should be done, and not receive future existence. Those who cultivate in this way will attain the fruit of non-birth.' At that time, the four Bhikkhus, upon hearing these words of the Buddha, immediately understood and attained the fruit of Arhat (Arhat). At that time, there were eleven Arhats in this world, with the Buddha being the first. In the city of Varanasi, there were fifty wealthy and influential families who, upon hearing that these five sons of wealthy men had all renounced the world, shaved their heads and beards, wore robes, and attained the fruit of Arhat, each said: 'The Tathagata's teachings are very profound and subtle, causing those five sons of wealthy men to abandon their wealth and renounce the world. We should also go to see the Buddha and become his disciples.' Having made this decision, they all went to the Buddha's residence, bowed at the Buddha's feet, stood to one side, and said to the Buddha: 'World Honored One! We wish that you would allow us to renounce the world in your good and virtuous Dharma, to become Bhikkhus, and to constantly cultivate pure conduct.' The Buddha said: 'Welcome Bhikkhus!' Their hair and beards fell off by themselves, and they put on robes.
著身，如經七日曾出家者。佛言：『具壽！夫出家者，獨處山林遠離喧雜，常守自心勤修苦行，度于彼岸證自正智，得佛靜力盡生死際，勿受後有，如斯修者得無生果。』時五十苾芻聞佛言已心獲無礙，證阿羅漢果。時此世間有六十一阿羅漢，佛為第一。
「爾時佛住波羅痆斯城仙人墮處施鹿林中，六十苾芻前後圍繞。爾時世尊告諸苾芻：『我今與汝，於一切天人繫縛之中而得解脫。汝等各可隨詣諸方，為諸眾生作大利益，且令汝等各各而往，不用同行。我亦往優樓頻螺聚落，為利益故。』爾時惡魔作是念言：『此沙門喬答摩，住于波羅痆斯仙人墮處施鹿林中，為聲聞眾如是說法雲：「我於一切天人繫縛中而得解脫。汝等苾芻，亦於一切天人繫縛中同得解脫，汝等應往人間廣為利益。汝等應各別行，不用同往。我亦將詣優樓頻螺聚落者。」我今應當為彼作諸障礙。』爾時惡魔作是念已，化為摩納婆往詣佛所，即于佛前而說頌曰：
「『汝不得解脫， 而作解脫想； 汝在繫縛中， 不能解脫我。』
「爾時世尊作是念言：『今者惡魔愿我散亂。』世尊知已說頌答曰：
「『人天繫縛中， 我已得解脫； 罪者今當知， 我已摧伏汝。』
「爾時惡魔便作是念：『此沙門喬答摩
【現代漢語翻譯】 現代漢語譯本 身穿袈裟，就像已經出家七日的人。佛說：『具壽（Bhikkhu，對有德比丘的尊稱）！出家之人，應獨自居住在山林之中，遠離喧囂雜亂，常常守護自己的內心，勤奮修行苦行，渡過生死苦海到達彼岸，證得自身的真正智慧，獲得佛的寂靜力量，斷絕生死輪迴，不再承受後世的果報，像這樣修行的人才能獲得無生之果。』當時五十位比丘聽了佛的教誨后，心中獲得了無礙的智慧，證得了阿羅漢果。當時這個世間有六十一位阿羅漢，佛是第一位。
『那時，佛住在波羅痆斯城（Varanasi）仙人墮處施鹿林中（Isipatana Deer Park），六十位比丘前後圍繞。那時世尊告訴各位比丘：『我如今與你們，從一切天人和眾生的束縛之中獲得解脫。你們各自可以前往各個地方，為眾生做大利益的事情，暫且讓你們各自前往，不用一起同行。我也將前往優樓頻螺聚落（Uruvela），爲了利益眾生。』當時惡魔（Mara）這樣想：『這位沙門喬答摩（Gautama），住在波羅痆斯仙人墮處施鹿林中，為聲聞眾這樣說法：「我從一切天人和眾生的束縛中獲得解脫。你們這些比丘，也從一切天人和眾生的束縛中一同獲得解脫，你們應該前往人間廣為利益眾生。你們應該各自單獨行動，不用一起前往。我也將前往優樓頻螺聚落。」我如今應當為他製造各種障礙。』當時惡魔這樣想后，幻化成摩納婆（Manava，年輕人）前往佛的住所，就在佛的面前說了這首偈頌：
『你沒有得到解脫，卻假裝已經解脫；你還在束縛之中，不能解脫我。』
『那時世尊這樣想：『現在惡魔想要讓我心生散亂。』世尊知道后，說了偈頌回答說：
『在人天眾生的束縛中，我已經得到解脫；作惡者現在應當知道，我已經摧伏了你。』
『當時惡魔便這樣想：『這位沙門喬答摩
【English Translation】 English version Adorned with robes, like one who has been ordained for seven days. The Buddha said: 'Venerable ones! Those who have left home should dwell alone in the mountains and forests, far from the noise and bustle, constantly guarding their own minds, diligently practicing asceticism, crossing over to the other shore, realizing their own true wisdom, obtaining the Buddha's tranquil power, ending the cycle of birth and death, and not receiving future existence. Those who cultivate in this way will attain the fruit of non-birth.' At that time, fifty Bhikkhus, having heard the Buddha's words, attained unobstructed minds and realized the state of Arhat. At that time, there were sixty-one Arhats in this world, with the Buddha being the first.
At that time, the Buddha was dwelling in the Deer Park at Isipatana (Isipatana Deer Park) in the city of Varanasi (Varanasi), surrounded by sixty Bhikkhus. Then the World Honored One said to the Bhikkhus: 'I now, together with you, have attained liberation from all the bonds of gods and men. Each of you may go to various places to bring great benefit to all beings. For now, let each of you go separately, without traveling together. I will also go to the village of Uruvela (Uruvela) for the sake of benefiting others.' At that time, Mara (Mara) thought to himself: 'This Shramana Gautama (Gautama) is dwelling in the Deer Park at Isipatana in the city of Varanasi, teaching the assembly of Shravakas (Shravakas) in this way: "I have attained liberation from all the bonds of gods and men. You Bhikkhus have also together attained liberation from all the bonds of gods and men. You should go among humans to widely benefit them. You should each travel separately, without going together. I will also go to the village of Uruvela." Now I should create various obstacles for him.' Having thought this, Mara transformed himself into a Manava (Manava, young man) and went to the Buddha's dwelling, and in front of the Buddha, he spoke this verse:
'You have not attained liberation, yet you imagine you are liberated; You are still in bondage, and cannot liberate me.'
At that time, the World Honored One thought: 'Now Mara wishes to scatter my mind.' Knowing this, the World Honored One spoke this verse in reply:
'From the bonds of gods and men, I have already attained liberation; The evildoer should now know, I have already subdued you.'
At that time, Mara then thought: 'This Shramana Gautama
能知我心。』作是念已便生懊惱，內懷懺悔便滅而去。
「爾時世尊復告諸苾芻曰：『我于天人繫縛中而得解脫，汝等亦得解脫。汝等應往余方作諸利益哀愍世間，為諸天人得安樂故。汝等不得雙行，我今亦往優樓頻螺聚落。』諸苾芻等咸奉佛教，唯然而去。
「爾時世尊往波羅痆斯城優樓頻螺聚落，既到于彼詣白疊林，在一樹下宴坐而住。時有六十賢部在聚落外，于日日中與諸女樂共相嬉戲。有一女人失眾所期棄而出去，時六十賢部尋覓此女，漸次往詣至白疊林，便見世尊坐一樹下顏貌端嚴——若有見者發清凈心，調伏諸根意得寂靜成就最勝，猶如金幢光明殊妙——諸人見已，便詣佛所，白言：『大德！頗見一女人不？』世尊報曰：『彼女人者是汝何親？』諸人白言：『我六十賢部，在聚落外于日日中令諸女樂作于倡伎。此一女人失我所期棄我而去，我今覓來。』告言：『諸人！于意云何？汝今所要，為求女身是要？為求自身要耶？』諸人報曰：『大德！求女身無益，尋求自身最為第一。』世尊告曰：『童子！汝等來坐，我今為汝宣說妙法。』時六十賢部頂禮佛足卻坐一面，佛說妙法示教利喜。諸佛常法，先說此法：所謂佈施、持戒生天之因，復說五欲所有過患，讚歎出家獨處山林，思惟觀察斷諸煩惱
【現代漢語翻譯】 現代漢語譯本：『他能知道我的心。』這樣想后，便感到懊惱，內心懷著懺悔就消失離開了。
『這時，世尊又告訴各位比丘（Bhikkhus，佛教僧侶）說：『我從天人和繫縛中得到了解脫，你們也得到了解脫。你們應當前往其他地方，做各種利益眾生的事情，憐憫世間，爲了使天人得到安樂。你們不得兩人同行，我現在也要前往優樓頻螺（Uruvilva）聚落。』各位比丘都遵奉佛的教誨，應聲而去。
『這時，世尊前往波羅奈斯（Varanasi）城的優樓頻螺聚落，到達那裡后，來到白疊林，在一棵樹下安坐。當時有六十位賢部（wealthy young men）在聚落外，每天都和歌舞女樂一起嬉戲。有一個女人離開了大家，被拋棄而走，這六十位賢部尋找這個女人，逐漸來到白疊林，便看見世尊坐在一棵樹下，容貌端正莊嚴——凡是見到的人都會生起清凈心，調伏各種感官，心意得到寂靜，成就最殊勝的境界，猶如金色的旗幟般光明殊妙——這些人看見后，便來到佛的住所，說道：『大德！您有沒有看見一個女人？』世尊回答說：『那個女人是你們的什麼親屬？』這些人回答說：『我們是六十位賢部，在聚落外每天讓歌舞女樂表演。這個女人離開了我們，被我們拋棄而走，我們現在正在尋找她。』世尊說：『各位！你們認為怎麼樣？你們現在所要的，是尋找女人的身體重要呢？還是尋找自身重要呢？』這些人回答說：『大德！尋找女人的身體沒有益處，尋找自身才是最重要的。』世尊說：『童子們！你們過來坐下，我現在為你們宣說妙法。』當時六十位賢部頂禮佛足，退到一旁坐下，佛為他們宣說妙法，開示教導，使他們心生歡喜。諸佛通常的做法是，先說這種法：也就是佈施、持戒是生天的原因，又說五欲所有的過患，讚歎出家獨處山林，思惟觀察，斷除各種煩惱。
【English Translation】 English version: 'He can know my mind.' After thinking this, he felt remorse and, with repentance in his heart, vanished and left.
'At that time, the World Honored One (世尊, Shìzūn) again said to the Bhikkhus (苾芻, Bìchú, Buddhist monks): 'I have attained liberation from the bonds of gods and humans, and you have also attained liberation. You should go to other places, do all kinds of beneficial deeds, have compassion for the world, and bring peace and happiness to gods and humans. You must not travel in pairs. I am now also going to the Uruvilva (優樓頻螺, Yōulóupínluó) village.' All the Bhikkhus respectfully followed the Buddha's teachings and departed with a 'Yes, sir.'
'At that time, the World Honored One went to the Uruvilva village in the city of Varanasi (波羅痆斯, Bōluónàsī). Having arrived there, he went to the White Cotton Forest (白疊林, Báidiélín) and sat in meditation under a tree. At that time, there were sixty wealthy young men (賢部, Xiánbù) outside the village who spent their days playing with female musicians and dancers. One woman left the group and was abandoned. The sixty wealthy young men searched for this woman and gradually came to the White Cotton Forest. They saw the World Honored One sitting under a tree, with a dignified and serene appearance—anyone who saw him would develop a pure mind, subdue their senses, and attain peace of mind, achieving the most supreme state, like a golden banner, radiant and wonderful—Upon seeing him, they went to the Buddha's place and said, 'Great Virtue! Have you seen a woman?' The World Honored One replied, 'What relation is that woman to you?' The men replied, 'We are sixty wealthy young men who, outside the village, have female musicians and dancers perform every day. This woman left us and was abandoned by us, and we are now looking for her.' The Buddha said, 'Gentlemen! What do you think? Which is more important to you now, seeking the woman's body or seeking your own self?' The men replied, 'Great Virtue! Seeking the woman's body is of no benefit; seeking our own self is the most important.' The World Honored One said, 'Young men! Come and sit down. I will now explain the wonderful Dharma (妙法, Miàofǎ) for you.' At that time, the sixty wealthy young men prostrated themselves at the Buddha's feet and sat to one side. The Buddha spoke the wonderful Dharma, instructing and guiding them, bringing joy to their hearts. The usual practice of the Buddhas is to first speak this Dharma: that is, giving (佈施, Bùshī) and upholding the precepts (持戒, Chíjiè) are the causes of being born in the heavens, and then to speak of all the faults of the five desires (五欲, Wǔyù), praising leaving home (出家, Chūjiā) and living alone in the mountains and forests, contemplating and observing, and cutting off all afflictions.
。演說廣大微妙之法，開示令解；諸有聽者聞說此法，歡喜清凈無有疑惑。佛觀知已，更復為說出世之法：所謂苦集滅道四聖諦理。猶如浣衣先除粗垢，得清凈已色則易染；六十賢等初聞佛說心器清凈，便能了知四聖諦法，證預流果。見法得法極通達法，究竟堅法越一切希望，度一切疑惑，不假他緣，于大師教余不能引，于諸法中得無所畏。六十賢部得此法已，心大歡喜從坐而起，整衣服頂禮佛足，雙膝著地合掌向佛，而作是言：『世尊！我等入此微妙之法，獲大勝利，從今已從乃至盡形歸佛法僧，受五學處為鄔波索迦：不殺、不盜、不邪行、不妄語、不飲酒。』作是語已禮佛而退。
「爾時世尊，夜既曉已於晨朝時，著衣入多軍村，作是思惟：『於此村中我先為誰說法？』復作是念：『是時村主有其二女：一名歡喜、二名歡喜力。我先往昔欲舍苦行時，此二女人，先以乳糜及與酥蜜，供養於我，我食此故身力強健。』
「爾時世尊作是念已，往二女家。彼二女人遙見世尊，為佛敷設座已奉迎世尊，頂禮佛足作如是言：『善來！善來世尊！唯愿世尊入就此座。』爾時世尊而就其座，時彼女人頂禮佛足卻住一面。佛為說法示教利喜，廣說乃至於諸法中得無所畏。爾時二女即從座起整衣服，頂禮佛足雙膝著地
【現代漢語翻譯】 現代漢語譯本：演說廣大微妙之法，開示引導，使人理解。所有聽法的人，聽聞此法，都歡喜清凈，沒有疑惑。佛觀察到這種情況后，更進一步為他們宣說出世之法：就是苦、集、滅、道四聖諦的道理。就像洗衣服一樣，先除去粗糙的污垢，得到清凈之後，顏色就容易染上。六十位賢士等人最初聽聞佛陀說法，心器清凈，便能理解四聖諦法，證得預流果（Sotapanna，須陀洹果）。他們見法、得法、極其通達法，究竟堅固於法，超越一切希望，度脫一切疑惑，不依賴其他因緣，對於大師的教導，其他（外道）不能動搖，在一切法中得到無所畏懼。這六十位賢士得到此法后，心中非常歡喜，從座位上站起來，整理衣服，頂禮佛足，雙膝跪地，合掌向佛，說道：『世尊！我們進入這微妙之法，獲得巨大的利益，從今以後乃至生命終結，都皈依佛、法、僧三寶，受持五戒，成為鄔波索迦（Upasaka，優婆塞）：不殺生、不偷盜、不邪淫、不妄語、不飲酒。』說完這些話后，他們禮拜佛陀，然後退下。 那時，世尊在天亮之後，于早晨時分，穿好衣服進入多軍村（Takkaḷa），心中思惟：『在這個村子裡，我應該先為誰說法呢？』又想到：『那時村長的兩個女兒，一個名叫歡喜（Nandā），一個名叫歡喜力（Nandabalā）。我過去想要捨棄苦行的時候，就是這兩個女人，先用乳糜和酥蜜供養我，我吃了這些食物，身體才強壯起來。』 那時，世尊這樣想后，就前往二女的家。那兩個女人遠遠地看見世尊，為佛陀鋪設好座位，迎接世尊，頂禮佛足，說道：『善來！善來！世尊！希望世尊入座。』那時，世尊就坐到座位上，那兩個女人頂禮佛足，退到一旁站立。佛陀為她們說法，開示教導，使她們受益和歡喜，廣泛地宣說，乃至在一切法中得到無所畏懼。那時，這兩個女人就從座位上站起來，整理衣服，頂禮佛足，雙膝跪地。
【English Translation】 English version: He expounded the vast and subtle Dharma, revealing it and causing them to understand. All who heard this Dharma rejoiced, were purified, and had no doubts. The Buddha, knowing this, further expounded the Dharma of transcending the world: the Four Noble Truths of suffering, its origin, its cessation, and the path. Just as when washing clothes, one first removes the coarse dirt, and once purified, the color is easily dyed, so too, the sixty worthy ones, upon first hearing the Buddha's teaching, had their minds purified and were able to understand the Four Noble Truths, attaining the fruit of Stream-entry (Sotapanna). They saw the Dharma, attained the Dharma, thoroughly understood the Dharma, were ultimately firm in the Dharma, transcended all hope, crossed over all doubt, were not dependent on other causes, could not be swayed from the Teacher's teachings, and attained fearlessness in all Dharmas. Having attained this Dharma, the sixty worthy ones were greatly delighted, arose from their seats, arranged their robes, bowed at the Buddha's feet, knelt on both knees, joined their palms, and said to the Buddha: 'World Honored One! We have entered this subtle Dharma, gaining great victory. From this day forward, until the end of our lives, we take refuge in the Buddha, the Dharma, and the Sangha, and we undertake the five precepts as Upasakas: not to kill, not to steal, not to engage in sexual misconduct, not to lie, and not to consume intoxicants.' Having spoken these words, they bowed to the Buddha and departed. Then, as the night ended and dawn approached, the World Honored One, having put on his robes, entered the village of Takkaḷa in the early morning, thinking: 'In this village, to whom should I first teach the Dharma?' He further thought: 'At that time, the village chief had two daughters: one named Nandā (Joy), and the other named Nandabalā (Strength of Joy). When I previously desired to abandon ascetic practices, these two women were the first to offer me milk-rice and ghee, and because I ate these foods, my body became strong and healthy.' Then, having thought this, the World Honored One went to the house of the two women. The two women saw the World Honored One from afar, prepared a seat for the Buddha, welcomed the World Honored One, bowed at the Buddha's feet, and said: 'Welcome! Welcome, World Honored One! May the World Honored One please be seated.' Then, the World Honored One sat on the seat, and the two women bowed at the Buddha's feet and stood to one side. The Buddha taught them the Dharma, instructing, guiding, benefiting, and gladdening them, extensively expounding it, even to the point of attaining fearlessness in all Dharmas. Then, the two women arose from their seats, arranged their robes, and knelt on both knees, bowing at the Buddha's feet.
，合掌向佛，白言：『世尊！我遇妙法獲大勝利，從今以後乃至盡形歸佛法僧，為鄔波斯迦。』作是語已白佛言：『世尊！今日慈悲受我微供。』爾時世尊默然受請。時彼女人見佛受已，即于佛前作其泥壇，世尊洗手足已如法而坐。時彼二女，佈設種種清凈甘美飲食，自手行食，頻頻將來而為供養。世尊食已洗手收食器已，掃灑其地燒香散花，頂禮佛足卻坐一面。爾時世尊便為說法示教利喜咒愿而去。將欲出村便作是念：『於此摩揭陀國，誰有最尊外道及婆羅門，聞我說法生信敬心，令眾多人得入我法？時有外道名優樓頻螺迦攝，老年一百二十，有五百弟子，在尼連禪河邊林中住，修習苦行。時摩揭陀國一切諸人，皆生恭敬尊重供養，為勝福田如阿羅漢。我今往彼為說妙法，令眾多人獲大勝利。』作是念已，往尼連禪河邊至迦攝所。其優樓頻螺迦攝，遙見世尊即嚴飾床座。佛就而坐，而作是語：『善來！善來大沙門！多時不見沙門來此。』共相問訊曰：『大德！起居輕利不？』作是語已相對而坐。佛告迦攝：『仁是尊重於此火舍，請覓一邊寄停一宿。』迦攝波曰：『我非尊重，然此石室有大毒龍，恐相損害。』
「佛告迦攝：『我請此舍，龍不損我。』迦攝報曰：『大沙門！若龍不損汝，隨意而坐。』爾時世尊
【現代漢語翻譯】 現代漢語譯本：她合起手掌，面向佛陀，說道：『世尊！我遇到妙法，獲得了巨大的勝利，從今以後直到生命終結，都皈依佛、法、僧，成為一名鄔波斯迦（Upasika，女居士）。』說完這些話后，她又對佛陀說：『世尊！今天請您慈悲地接受我這微薄的供養。』當時，世尊默默地接受了她的邀請。那時，那位女子看到佛陀接受了邀請，就在佛陀面前製作了一個泥壇，世尊洗凈手腳后，如法地坐了下來。當時，那兩個女子擺設了各種清凈甘美的飲食，親自用手佈施食物，頻繁地端上來進行供養。世尊用完餐后，洗了手，收起食器，然後清掃地面，焚香散花，頂禮佛足，退到一旁坐下。這時，世尊便為她們說法，開示教導，使她們歡喜，併爲她們祝願，然後離去。佛陀將要離開村莊時，心中想到：『在這摩揭陀國（Magadha，古印度十六雄國之一），誰是最受尊敬的外道和婆羅門（Brahmin，印度教僧侶），聽聞我說法後會生起信心和敬意，從而使更多的人能夠進入我的佛法呢？』當時，有一位外道名叫優樓頻螺迦攝（Uruvilva-Kasyapa），年紀一百二十歲，有五百名弟子，住在尼連禪河（Nairanjana River）邊的樹林中，修習苦行。當時，摩揭陀國的所有人都對他恭敬尊重，供養他，視他為殊勝的福田，如同阿羅漢（Arhat，已證悟的聖者）。『我現在前往那裡為他說微妙之法，使更多的人獲得巨大的勝利。』這樣想著，佛陀便前往尼連禪河邊，到達迦攝（Kasyapa）所在的地方。那位優樓頻螺迦攝（Uruvilva-Kasyapa），遠遠地看見世尊，便裝飾床座。佛陀走過去坐下，說道：『善來！善來！大沙門（Samana，修行者）！很久沒有看見沙門來到這裡了。』他們互相問候道：『大德！起居輕利嗎？』說完這些話后，他們相對而坐。佛陀告訴迦攝（Kasyapa）說：『我敬重您住的這個火舍，請允許我在旁邊借住一晚。』迦攝波（Kasyapa）說：『我不敢當您的敬重，但是這個石室裡有一條大毒龍，恐怕會傷害您。』 佛陀告訴迦攝（Kasyapa）說：『我請求住這個石室，龍不會傷害我。』迦攝（Kasyapa）回答說：『大沙門（Samana）！如果龍不會傷害您，就請隨意坐吧。』當時，世尊
【English Translation】 English version: She joined her palms together, faced the Buddha, and said: 'Venerable One! I have encountered the wonderful Dharma and attained great victory. From now until the end of my life, I take refuge in the Buddha, the Dharma, and the Sangha, and become an Upasika (female lay follower).' After saying these words, she said to the Buddha: 'Venerable One! Today, please compassionately accept my humble offering.' At that time, the World-Honored One silently accepted her invitation. Then, that woman, seeing that the Buddha had accepted the invitation, made a mud altar in front of the Buddha. The World-Honored One washed his hands and feet and sat down according to the Dharma. At that time, the two women arranged various pure and delicious foods, personally offered the food with their own hands, and frequently brought them to make offerings. After the World-Honored One finished eating, he washed his hands, put away the utensils, then swept the ground, burned incense, scattered flowers, prostrated at the Buddha's feet, and sat down to one side. At this time, the World-Honored One then preached the Dharma for them, instructed and taught them, made them happy, and blessed them before leaving. As the Buddha was about to leave the village, he thought to himself: 'In this Magadha (one of the sixteen ancient Indian kingdoms), who is the most respected heretic and Brahmin (Hindu priest) who, upon hearing my Dharma, will generate faith and reverence, so that more people can enter my Dharma?' At that time, there was a heretic named Uruvilva-Kasyapa, one hundred and twenty years old, with five hundred disciples, living in the forest by the Nairanjana River, practicing asceticism. At that time, all the people of Magadha respected and revered him, offered to him, and regarded him as a supreme field of merit, like an Arhat (enlightened being). 'I will now go there to speak the wonderful Dharma for him, so that more people can attain great victory.' Thinking this, the Buddha went to the bank of the Nairanjana River and arrived at the place where Kasyapa was. That Uruvilva-Kasyapa, seeing the World-Honored One from afar, decorated the bed. The Buddha went over and sat down, and said: 'Welcome! Welcome! Great Samana (ascetic)! It has been a long time since a Samana has come here.' They greeted each other, saying: 'Virtuous One! Are you well and comfortable?' After saying these words, they sat facing each other. The Buddha said to Kasyapa: 'I respect this fire-house where you live. Please allow me to stay overnight nearby.' Kasyapa said: 'I am not worthy of your respect, but there is a great poisonous dragon in this stone chamber, I am afraid it will harm you.' The Buddha said to Kasyapa: 'I request to stay in this stone chamber, the dragon will not harm me.' Kasyapa replied: 'Great Samana! If the dragon will not harm you, please sit as you wish.' At that time, the World-Honored One
于初夜分洗手足已，便入火室，如常敷草結跏而坐，正念不動。時彼毒龍遙見世尊，心生嗔怒便吐毒煙；時佛世尊以神通力從口出煙遮彼毒煙。時彼毒龍見佛出煙，嗔心猛熾遍身出火；爾時世尊為欲調伏彼毒龍故，入火光三昧遍身出火，于其石室猛火熾然。時迦攝波于中夜分從本處出，觀其星宿，遙見石室火焰熾然，便作是念：『大沙門喬答摩顏貌端政。苦哉！苦哉！不用我語，今被毒龍火燒成灰。』告諸弟子：『汝等各各將水滅火救大沙門。』爾時世尊知迦攝意，便作是念：『為欲調伏彼毒龍故，更入三昧，出種種火光，滅毒龍火不損龍身。』時彼毒龍見種種火，心生怖畏來詣佛所，便入缽中盤身而住。世尊知龍調伏，從定而起，擎缽而去至迦攝所，迦攝見已即便問曰：『大沙門汝得存邪？』世尊告曰：『我得平安。』迦攝問曰：『于汝缽中而有何物？』世尊告曰：『此是毒龍汝所畏者，我已調伏在此缽中。』迦攝見已而作是念：『沙門喬答摩，雖有大威德善能如是，然我亦是阿羅漢。』
「爾時世尊在優樓頻螺迦攝住處聚落林中。時迦攝波有五百摩納婆，各各供養祭祀火壇三所，其數總有一千五百火壇。彼五百摩納婆，于晨朝時欲祭祠火壇，於時燃火併皆不著。其摩納婆等俱怪斯事，遂往迦攝所白言：『我
【現代漢語翻譯】 現代漢語譯本 在初夜時分，世尊洗凈手腳后，便進入火室，像往常一樣鋪草結跏趺坐，保持正念不動搖。當時，那條毒龍遠遠地看見世尊，心中生起嗔怒，便吐出毒煙；這時，佛世尊運用神通力，從口中吐出煙來遮擋那毒煙。當時，那條毒龍看見佛陀吐出煙，嗔恨之心更加猛烈，全身都冒出火焰；這時，世尊爲了調伏那條毒龍，進入火光三昧，全身放出火焰，在那石室中猛烈的火焰燃燒起來。當時，迦攝波（Kashyapa，人名，此處指優樓頻螺迦葉）在中夜時分從自己的住所出來，觀察星宿，遠遠地看見石室火焰燃燒，便這樣想：『沙門喬答摩（Gautama，釋迦摩尼的姓）顏貌端正，可惜啊！可惜啊！不聽我的話，現在被毒龍的火燒成灰燼了。』於是告訴眾弟子：『你們各自拿水滅火，救出那位大沙門。』當時，世尊知道迦攝波的心意，便這樣想：『爲了調伏那條毒龍，我更要進入三昧，放出種種火光，熄滅毒龍的火焰，卻不傷害龍的身軀。』當時，那條毒龍看見種種火焰，心中生起恐懼，來到佛陀那裡，便進入佛缽中盤踞著。世尊知道毒龍已經被調伏，便從禪定中起身，拿著缽離開，去到迦攝波那裡，迦攝波看見后便問道：『大沙門，你還活著嗎？』世尊回答說：『我平安無事。』迦攝波問道：『在你的缽中有什麼東西？』世尊回答說：『這是你所畏懼的毒龍，我已經調伏它，讓它待在這缽中。』迦攝波看見后便這樣想：『沙門喬答摩，雖然有大威德，善於做到這樣，但我也是阿羅漢（Arhat，佛教修行證果的聖人）。』 當時，世尊在優樓頻螺迦攝（Uruvilva-Kashyapa，人名）居住處的聚落林中。當時，迦攝波有五百摩納婆（Manava，婆羅門教的青年修行者），各自供養祭祀三處火壇，總共有1500個火壇。那五百摩納婆，在早晨想要祭祀火壇時，點火卻都點不著。那些摩納婆們都覺得奇怪，於是去到迦攝波那裡稟告說：『我
【English Translation】 English version Having washed his hands and feet in the early part of the night, he entered the fire chamber and sat in the lotus position on the grass as usual, with his mind fixed and unmoving. At that time, the poisonous dragon saw the World-Honored One from afar, and with anger in its heart, it spewed poisonous smoke. Then, the Buddha, the World-Honored One, used his supernatural power to emit smoke from his mouth to block the poisonous smoke. When the poisonous dragon saw the Buddha emitting smoke, its anger blazed fiercely, and flames erupted from its entire body. At that time, the World-Honored One, in order to subdue the poisonous dragon, entered the Samadhi of Fiery Light and emitted flames from his entire body, causing intense flames to blaze in the stone chamber. At that time, Kashyapa (Kashyapa, a name, here referring to Uruvilva-Kashyapa) came out of his dwelling in the middle of the night, observed the stars, and saw the flames blazing in the stone chamber from afar. He thought to himself: 'The Shramana Gautama (Gautama, Shakyamuni's surname) has a handsome appearance. Alas! Alas! He did not heed my words, and now he is being burned to ashes by the poisonous dragon's fire.' He told his disciples: 'Each of you take water to extinguish the fire and rescue the great Shramana.' At that time, the World-Honored One knew Kashyapa's intention and thought to himself: 'In order to subdue the poisonous dragon, I must enter further into Samadhi and emit various kinds of fiery light, extinguishing the poisonous dragon's flames without harming the dragon's body.' At that time, the poisonous dragon saw the various flames, and fear arose in its heart. It came to the Buddha and entered the alms bowl, coiling itself inside. The World-Honored One knew that the dragon had been subdued, so he arose from meditation, took the bowl, and went to Kashyapa. Kashyapa saw him and asked: 'Great Shramana, are you still alive?' The World-Honored One replied: 'I am safe and sound.' Kashyapa asked: 'What is in your bowl?' The World-Honored One replied: 'This is the poisonous dragon that you feared. I have subdued it and it is staying in this bowl.' Kashyapa saw this and thought to himself: 'Although the Shramana Gautama has great power and virtue and is able to do such things, I am also an Arhat (Arhat, a Buddhist saint who has attained enlightenment).' At that time, the World-Honored One was in the village grove where Uruvilva-Kashyapa (Uruvilva-Kashyapa, a name) resided. At that time, Kashyapa had five hundred Manavas (Manava, young Brahman students), each of whom offered sacrifices at three fire altars, totaling 1,500 fire altars. Those five hundred Manavas, when they wanted to offer sacrifices at the fire altars in the morning, were unable to light the fires. The Manavas were all surprised by this and went to Kashyapa and reported: 'We
等今欲供養火壇，然火併皆不著。』迦攝聞此語已便作是念：『緣大沙門近我住處，有其威力燃火不著。』作此念已詣世尊所，作如是語：『沙門當知！我五百摩納婆欲祭祠火壇，燃火併皆不著，緣有斯事俱來白我。我如是思念：「為大沙門近我住處有其威力，燃火不著。」』佛告迦攝曰：『汝今欲得火著不？』迦攝報曰：『欲得火著。』作此語已，所事火壇並皆同起咸悉熾盛。迦攝見已而作是念：『沙門喬答摩雖有威德善能如是，然我亦是阿羅漢。』爾時世尊住于優樓頻螺迦攝修道所于樹林中，其摩納婆祭祠火已，欲滅其火不能得滅。於時摩納婆詣迦攝所而白言：『鄔波馱耶當知！我等祭祠火已，欲滅其火而不能得。』爾時迦攝復作是念：『大沙門喬答摩近我住處，將非彼力令火不滅？』作是念已詣世尊所，而白佛言：『大沙門愿知，我此摩納婆等祭祠火已，欲滅其火而不能得。是故我作是念：「大沙門於我近住，將為彼力致令如此？」』作是言已，世尊告曰：『汝欲得滅其火不？』迦攝白曰：『大沙門！甚欲得滅。』即時以佛威力盡皆滅沒。是時迦攝便作是念：『希有威德！大德沙門雖能如是，然我亦是大阿羅漢。』
「爾時世尊住優樓頻螺迦攝修道所住林中，迦攝異時自欲祠火而不能著，迦攝便作是念：
【現代漢語翻譯】 現代漢語譯本： 『現在我想供養火壇，然而火卻怎麼也點不著。』迦攝（Kāśyapa，人名，意為飲光）聽到這話后，心想：『大概是這位大沙門（Śrāmaṇa，指釋迦牟尼佛）靠近我住的地方，他的威力導致火點不著。』這樣想著，他就去到世尊（Bhagavān，佛的稱號，意為世尊）那裡，說道：『沙門（Śrāmaṇa）您要知道！我的五百個摩納婆（Māṇava，婆羅門教修行者）想要祭祀火壇，但火卻怎麼也點不著，因為這件事他們都來告訴我。我這樣想：「是不是因為這位大沙門靠近我住的地方，他的威力導致火點不著？」』佛告訴迦攝說：『你現在想要火點著嗎？』迦攝回答說：『想要火點著。』說完這話，他所侍奉的火壇都一起燃燒起來，非常熾盛。迦攝看到後心想：『沙門喬答摩（Gautama，釋迦牟尼佛的姓）雖然有威德，善於做到這樣，但我也是阿羅漢（Arhat，斷盡煩惱的聖者）。』 當時，世尊住在優樓頻螺（Uruvilvā，地名）迦攝修道所的樹林中，那些摩納婆祭祀完火后，想要熄滅火焰卻無法熄滅。這時，摩納婆們去到迦攝那裡稟告說：『鄔波馱耶（Upādhyāya，導師）您要知道！我們祭祀完火后，想要熄滅火焰卻無法熄滅。』當時，迦攝又這樣想：『這位大沙門喬答摩靠近我住的地方，難道是他的力量讓火無法熄滅？』這樣想著，他就去到世尊那裡，對佛說：『大沙門請您知道，我的這些摩納婆們祭祀完火后，想要熄滅火焰卻無法熄滅。因此我這樣想：「大沙門您在我附近居住，難道是您的力量導致這樣？」』說完這話，世尊告訴他說：『你想要熄滅火焰嗎？』迦攝回答說：『大沙門！非常想要熄滅。』立刻，憑藉佛的威力，火焰全部熄滅了。這時，迦攝心想：『真是稀有的威德！這位大德沙門雖然能做到這樣，但我也是大阿羅漢。』 『當時，世尊住在優樓頻螺迦攝修道所的樹林中，迦攝有一次自己想要祭祀火，卻無法點燃。迦攝便這樣想：
【English Translation】 English version: 'Now I want to make offerings to the fire altar, but the fire just won't light.' Kāśyapa (Kāśyapa, a name meaning 'light drinker') heard this and thought: 'It must be that great Śrāmaṇa (Śrāmaṇa, referring to Śākyamuni Buddha) is living near my dwelling, and his power is preventing the fire from lighting.' With this thought, he went to the Blessed One (Bhagavān, a title of the Buddha, meaning 'World-Honored One') and said: 'Śrāmaṇa, you should know! My five hundred Māṇavas (Māṇava, Brahmanical students) want to sacrifice to the fire altar, but the fire just won't light, and they have all come to tell me about this. I thought to myself: "Could it be that this great Śrāmaṇa is living near my dwelling, and his power is preventing the fire from lighting?"' The Buddha said to Kāśyapa: 'Do you want the fire to light now?' Kāśyapa replied: 'I want the fire to light.' After saying this, all the fire altars he served together ignited and became very blazing. Kāśyapa saw this and thought: 'Śrāmaṇa Gautama (Gautama, the surname of Śākyamuni Buddha), although he has power and virtue and is good at doing such things, I am also an Arhat (Arhat, a saint who has extinguished all defilements).' At that time, the Blessed One was dwelling in the forest at the Uruvilvā (Uruvilvā, a place name) Kāśyapa hermitage. After those Māṇavas had sacrificed to the fire, they wanted to extinguish the flames but could not. At this time, the Māṇavas went to Kāśyapa and reported: 'Upādhyāya (Upādhyāya, teacher), you should know! After we sacrificed to the fire, we wanted to extinguish the flames but could not.' At that time, Kāśyapa again thought: 'This great Śrāmaṇa Gautama is living near my dwelling, could it be his power that is preventing the fire from being extinguished?' With this thought, he went to the Blessed One and said to the Buddha: 'Great Śrāmaṇa, please know that my Māṇavas have sacrificed to the fire and want to extinguish the flames but cannot. Therefore, I thought to myself: "Great Śrāmaṇa, you are living near me, could it be your power that is causing this?"' After saying this, the Blessed One said to him: 'Do you want to extinguish the fire?' Kāśyapa replied: 'Great Śrāmaṇa! I very much want to extinguish it.' Immediately, by the Buddha's power, all the flames were extinguished. At this time, Kāśyapa thought: 'What rare power and virtue! Although this great virtuous Śrāmaṇa can do such things, I am also a great Arhat.' 'At that time, the Blessed One was dwelling in the forest at the Uruvilvā Kāśyapa hermitage. Kāśyapa once wanted to sacrifice to the fire himself, but he could not light it. Kāśyapa then thought:'
『大沙門於我近住，將非彼力致如此耶？』作是念已詣世尊所，白佛言：『大沙門當知！我欲於此自祭祠火，然不能著。是故我作是念：「大沙門於我近住，將為彼力致使如此？」』作是言已，世尊告曰：『汝今欲得火著以不？』迦攝白言：『大沙門！我欲得著。』以佛神力令火匆燃熾盛炎著。時優樓頻螺迦攝復作是念：『甚奇世尊！希有如此。大威德力雖能如是，然我亦是阿羅漢。』
根本說一切有部毗奈耶破僧事卷第六 大正藏第 24 冊 No. 1450 根本說一切有部毗奈耶破僧事
根本說一切有部毗奈耶破僧事卷第七
大唐三藏法師義凈奉 制譯
「爾時世尊住迦攝修道所止林中，迦攝異時祭祀火已，欲滅其火而不能得。於時迦攝便作是念：『大沙門今近我住，將非彼力火不滅耶？』作是念已往詣佛所，而白佛言：『大沙門當知！我於此處祭祀火已，欲滅其火而不能得，是故我作是念：「大沙門於我近住，將非彼力令如此耶？」』作是語已，佛告迦攝：『汝今欲得滅此火耶？』迦攝白曰：『大沙門！我意欲得除滅此火。』其火即時以佛神力悉皆除滅。是時迦攝便作是念：『大沙門雖能如是有大神力，然我亦是阿羅漢。』
「爾時世尊住優樓頻螺迦攝修道所止林中。
【現代漢語翻譯】 現代漢語譯本 『這位偉大的沙門（Śrāmaṇa，指釋迦牟尼佛）離我這麼近地居住，莫非是他的力量導致這樣的結果？』這樣想著，迦葉（Kāśyapa）便前往世尊（Bhagavān，對佛的尊稱）處，對佛說：『偉大的沙門啊，您要知道！我想要在這裡祭祀火，卻無法點燃。因此我這樣想：「這位偉大的沙門離我這麼近地居住，莫非是他的力量導致這樣的結果？」』說完這些話后，世尊告訴他：『你現在想要火點燃嗎？』迦葉回答說：『偉大的沙門！我想要它點燃。』佛陀（Buddha）以他的神通力，使火立刻燃燒起來，熾盛而猛烈。這時，優樓頻螺迦葉（Uruvilvā-kāśyapa）又這樣想：『世尊真是太神奇了！如此稀有。雖然有如此大的威德力能做到這樣，但我也是阿羅漢（Arhat，已證得解脫的聖者）。』
根本說一切有部毗奈耶破僧事卷第六 大正藏第 24 冊 No. 1450 根本說一切有部毗奈耶破僧事
根本說一切有部毗奈耶破僧事卷第七
大唐三藏法師義凈奉 制譯
『那時，世尊住在迦葉修道所止的林中，迦葉在其他時間祭祀完火后，想要熄滅它卻無法做到。當時迦葉便這樣想：『這位偉大的沙門現在離我這麼近地居住，莫非是他的力量導致火無法熄滅？』這樣想著，他前往佛陀處，對佛說：『偉大的沙門啊，您要知道！我在這裡祭祀完火后，想要熄滅它卻無法做到，因此我這樣想：「這位偉大的沙門離我這麼近地居住，莫非是他的力量導致這樣的結果？」』說完這些話后，佛告訴迦葉：『你現在想要熄滅這火嗎？』迦葉回答說：『偉大的沙門！我想要熄滅這火。』那火立刻以佛的神力全部熄滅。這時，迦葉便這樣想：『偉大的沙門雖然能有如此大的神通力，但我也是阿羅漢。』
『那時，世尊住在優樓頻螺迦葉修道所止的林中。
【English Translation】 English version 'This great Śrāmaṇa (ascetic, referring to Śākyamuni Buddha) dwells near me; could it be his power that causes this?' Thinking thus, Kāśyapa (name of a person) went to the place of the Bhagavan (Blessed One, a title for the Buddha), and said to the Buddha: 'Great Śrāmaṇa, know that I wish to sacrifice to the fire here, but I cannot ignite it. Therefore, I think thus: "This great Śrāmaṇa dwells near me; could it be his power that causes this?"' After saying these words, the Bhagavan said: 'Do you now wish to have the fire ignited?' Kāśyapa replied: 'Great Śrāmaṇa! I wish to have it ignited.' By the Buddha's (Buddha) divine power, the fire immediately blazed up, burning fiercely. At that time, Uruvilvā-kāśyapa (name of a person) again thought: 'The Bhagavan is truly amazing! So rare is this. Although he has such great power and virtue to do this, I am also an Arhat (one who has attained liberation).'
Mūlasarvāstivāda-vinaya-kṣudrakavastu, Volume 6 Taishō Tripiṭaka Volume 24, No. 1450, Mūlasarvāstivāda-vinaya-kṣudrakavastu
Mūlasarvāstivāda-vinaya-kṣudrakavastu, Volume 7
Translated under Imperial Order by the Tripiṭaka Master Yijing of the Great Tang Dynasty
'At that time, the Bhagavan was dwelling in the forest where Kāśyapa practiced his asceticism. At another time, after Kāśyapa had finished sacrificing to the fire, he wished to extinguish it but could not. At that time, Kāśyapa thought: 'This great Śrāmaṇa is now dwelling near me; could it be his power that prevents the fire from being extinguished?' Thinking thus, he went to the Buddha and said to the Buddha: 'Great Śrāmaṇa, know that after I sacrificed to the fire here, I wished to extinguish it but could not. Therefore, I think thus: "This great Śrāmaṇa dwells near me; could it be his power that causes this?"' After saying these words, the Buddha said to Kāśyapa: 'Do you now wish to extinguish this fire?' Kāśyapa replied: 'Great Śrāmaṇa! I wish to extinguish this fire.' The fire was immediately extinguished completely by the Buddha's divine power. At that time, Kāśyapa thought: 'Although the great Śrāmaṇa has such great divine power, I am also an Arhat.'
'At that time, the Bhagavan was dwelling in the forest where Uruvilvā-kāśyapa practiced his asceticism.'
後於異時迦攝所居精舍屋宇，四面一時其炎俱熾，欲滅其火而不能得。是時迦攝與其眷屬及諸大眾，同心相勵撲滅其火，亦不能得。爾時迦攝便作是念：『此大沙門於我住處，將非彼力縱此炎耶？』作是念已，詣世尊所白佛言：『大沙門！我所居止屋宇精舍，四面匆然熾炎災起，我及眷屬與諸大眾，齊心撲滅而不能得。是故我生是念：「大沙門於我近住，將為彼力致使如此？」』作是語已，世尊告曰：『汝意欲滅其火以不？』迦攝白曰：『大沙門！我意願欲除滅此火。』是時炎熾以佛神力盡皆滅沒。優樓頻螺迦攝復作是念：『甚奇世尊！雖能如是有大神力，然我亦是阿羅漢。』
「爾時世尊住于優樓頻螺迦攝修道林中。時四天王于其夜分身光照明如四火山，來詣佛所頂禮雙足卻坐一面。是時優樓頻螺迦攝於其夜中因觀星曆，乃見佛前有四火聚光明遠及，便作是念：『此大沙門同我事火，是故彼邊有四火聚。』爾時優樓頻螺迦攝，至於明日詣世尊所，白言：『大沙門！如我所見不？昨夜因觀星宿，大沙門前見有火聚，見已作念：「此大沙門如我事火。」』佛言：『迦攝！我非事火，昨夜為四天王來於我處聽法，所以有此光明，非餘火聚。』爾時優樓頻螺迦攝復作是念：『此大沙門雖然如是神通威德，然我亦是阿羅
【現代漢語翻譯】 現代漢語譯本：後來在異時，迦葉（Kashyapa，人名，此處指優樓頻螺迦葉）所居住的精舍屋宇，四面同時燃起熊熊烈火，想要撲滅卻無法做到。當時迦葉和他的眷屬以及眾多大眾，同心協力地撲滅火焰，也無法撲滅。這時迦葉便這樣想：『這位大沙門（指佛陀）在我住的地方，莫非是他施法縱容這場火災？』這樣想了之後，就到世尊那裡，對佛說：『大沙門！我所居住的屋宇精舍，四面忽然燃起熊熊烈火，我和眷屬以及眾多大眾，齊心協力地撲滅卻無法做到。因此我產生這樣的想法：「大沙門在我附近居住，莫非是他施法導致如此？」』說完這些話后，世尊告訴他說：『你想要撲滅這場火嗎？』迦葉回答說：『大沙門！我願意除滅這場火。』這時，熊熊燃燒的火焰憑藉佛的神力全部熄滅了。優樓頻螺迦葉又這樣想：『世尊真是神奇！雖然能夠有這樣的大神通力，但我也是阿羅漢。』 當時，世尊住在優樓頻螺迦葉（Uruvilva-kashyapa）修道的樹林中。當時，四大天王（Four Heavenly Kings）在夜裡，身體發出的光芒像四座火山一樣明亮，來到佛陀那裡，頂禮佛的雙足，然後退坐在一旁。當時，優樓頻螺迦葉在夜裡觀察星象，看到佛陀面前有四團火聚，光明照耀得很遠，便這樣想：『這位大沙門和我一樣侍奉火，所以他那裡有四團火聚。』當時，優樓頻螺迦葉，到了第二天早上，到世尊那裡，稟告說：『大沙門！正如我所見到的那樣嗎？昨天晚上我觀察星宿，看到大沙門面前有火聚，看到后就想：「這位大沙門和我一樣侍奉火。」』佛說：『迦葉！我不是侍奉火，昨天晚上是四大天王來到我這裡聽法，所以才有這樣的光明，不是什麼火聚。』當時，優樓頻螺迦葉又這樣想：『這位大沙門雖然有這樣的神通威德，但我也是阿羅漢。』
【English Translation】 English version: Later, at a different time, the huts and dwellings where Kashyapa (Kashyapa, a proper noun, here referring to Uruvilva-kashyapa) lived were suddenly engulfed in flames on all sides, and they could not extinguish the fire. At that time, Kashyapa, his family, and the assembly of people worked together to put out the fire, but they could not succeed. Then Kashyapa thought: 'This great Shramana (referring to the Buddha) is staying at my place; could it be his power that is causing this fire?' After thinking this, he went to the World Honored One and said to the Buddha: 'Great Shramana! The huts and dwellings where I live have suddenly been engulfed in flames on all sides. My family and the assembly of people have worked together to put out the fire, but we cannot succeed. Therefore, I have this thought: "The great Shramana is staying near me; could it be his power that is causing this?"' After saying this, the World Honored One said to him: 'Do you want to extinguish the fire?' Kashyapa replied: 'Great Shramana! I wish to extinguish this fire.' At that time, the raging flames were completely extinguished by the Buddha's divine power. Uruvilva-kashyapa then thought: 'The World Honored One is truly amazing! Although he has such great divine power, I am also an Arhat.' At that time, the World Honored One was staying in the forest where Uruvilva-kashyapa (Uruvilva-kashyapa) practiced the Way. At night, the Four Heavenly Kings (Four Heavenly Kings) came to the Buddha, their bodies shining like four volcanoes, prostrated at the Buddha's feet, and sat to one side. At that time, Uruvilva-kashyapa was observing the stars at night and saw four clusters of fire in front of the Buddha, shining brightly in the distance. He thought: 'This great Shramana is serving fire like me, so there are four clusters of fire there.' The next morning, Uruvilva-kashyapa went to the World Honored One and said: 'Great Shramana! Is it as I saw? Last night I observed the stars and saw clusters of fire in front of the great Shramana. After seeing them, I thought: "This great Shramana is serving fire like me." ' The Buddha said: 'Kashyapa! I am not serving fire. Last night, the Four Heavenly Kings came to me to listen to the Dharma, so there was such light, not clusters of fire.' At that time, Uruvilva-kashyapa thought again: 'Although this great Shramana has such supernatural power and virtue, I am also an Arhat.'
漢。』
「爾時世尊住優樓頻螺迦攝修習林中，時梵王帝釋于其夜分身光暉赫如二火聚，來詣佛所頂禮雙足退坐一面。是時優樓頻螺迦攝，于夜分中因觀星宿，遙見佛前有二火聚光明遠及，便作是念：『此大沙門同我事火，是故彼邊有此火聚。』至明往世尊處白言：『大沙門！如我見不？昨夜因觀星宿，大沙門前見二火聚，即作是念：「此大沙門如我事火。」』佛言：『迦攝！我不事火，昨夜為梵王帝釋來於我處聽法，所以有此光明，非餘火聚。』爾時優樓頻螺迦攝復作是念：『此大沙門雖有如是神通威德，然我亦是阿羅漢果。』
「爾時世尊住優樓頻螺迦攝修學林中。摩揭陀國人有其時會，七日之中皆往優樓頻螺迦攝處興大供養。時既將至，迦攝作念：『若摩揭陀國人來詣於此，睹此沙門如是神力，必應舍我定當隨彼。其大沙門，於七日間若不住此，斯為善事。』於時世尊知其所念，遂屏身相使令不現。是時國人供養將畢，迦攝獲大利養。眾既散已，迦攝復作是念：『我七日中得大所須，今若大沙門來於此處，我當供設。』於時世尊知彼所念，即為現身。迦攝遙見即作是念語：『大沙門！汝亦還來。』佛言：『迦攝！我還至此。』迦攝問：『大沙門！七日已來，何故而去？』佛答：『迦攝！汝先豈不作
【現代漢語翻譯】 現代漢語譯本： 那時，世尊住在優樓頻螺迦攝（Uruvilva-Kashyapa，人名，指事火外道迦葉三兄弟中的大哥）修習的樹林中。當時，梵王（Brahma，天神名）帝釋（Indra，天神名）在夜裡，身上發出的光輝像兩堆火焰一樣明亮，來到佛陀所在的地方，頂禮佛的雙足，然後退到一旁坐下。這時，優樓頻螺迦攝在夜裡觀察星宿，遠遠地看見佛陀面前有兩堆火焰般的光明，就想：『這位大沙門（Shramana，指釋迦摩尼佛）和我一樣侍奉火，所以他那裡才有這樣的火光。』到了第二天早上，他來到世尊那裡，稟告說：『大沙門！您看見了嗎？昨天晚上我觀察星宿，看見大沙門您面前有兩堆火焰，我就想：「這位大沙門和我一樣侍奉火。」』佛陀說：『迦攝！我不侍奉火。昨天晚上是梵王帝釋來到我這裡聽法，所以才有這樣的光明，不是什麼火堆。』當時，優樓頻螺迦攝又想：『這位大沙門雖然有這樣的神通威力，但我也是證得了阿羅漢果（Arhat，佛教修行的一種果位）。』 那時，世尊住在優樓頻螺迦攝修行的樹林中。摩揭陀國（Magadha，古印度十六雄國之一）的人們有個集會，連續七天都到優樓頻螺迦攝那裡進行大的供養。時間快到的時候，迦攝想：『如果摩揭陀國的人們來到這裡，看到這位沙門有這樣的神力，一定會捨棄我而跟隨他。如果這位大沙門在這七天里不在這裡，那就好了。』這時，世尊知道他的想法，就隱去身形，使自己不出現。這時，國人們的供養快要結束了，迦攝獲得了很大的利益。人們散去後，迦攝又想：『我這七天里得到了很多所需之物，現在如果這位大沙門來到這裡，我就供養他。』這時，世尊知道他的想法，就顯現出身形。迦攝遠遠地看見了，就自言自語地說：『大沙門！你又回來了。』佛陀說：『迦攝！我回來了。』迦攝問：『大沙門！這七天以來，你為什麼離開了？』佛陀回答：『迦攝！你先前難道不是這樣想的嗎？』
【English Translation】 English version: At that time, the World-Honored One was dwelling in the Uruvilva-Kashyapa's (Uruvilva-Kashyapa, a proper noun, referring to the eldest of the three Kashyapa brothers who were fire-worshipping ascetics) grove for practice. Then, Brahma (Brahma, name of a deity) and Indra (Indra, name of a deity), in the middle of the night, their bodies radiating light as bright as two heaps of fire, came to where the Buddha was, bowed at his feet, and sat to one side. At that time, Uruvilva-Kashyapa, observing the stars in the night, saw from afar two heaps of fire-like light in front of the Buddha, and thought: 'This great Shramana (Shramana, referring to Shakyamuni Buddha) serves fire like I do, that is why there are these heaps of fire near him.' The next morning, he went to the World-Honored One and said: 'Great Shramana! Did you see? Last night I observed the stars and saw two heaps of fire in front of you, and I thought: "This great Shramana serves fire like I do."' The Buddha said: 'Kashyapa! I do not serve fire. Last night Brahma and Indra came to me to listen to the Dharma, that is why there was such light, not heaps of fire.' At that time, Uruvilva-Kashyapa thought again: 'Although this great Shramana has such supernatural powers and virtue, I have also attained the Arhat fruit (Arhat, a state of enlightenment in Buddhism).' At that time, the World-Honored One was dwelling in the Uruvilva-Kashyapa's grove for practice. The people of Magadha (Magadha, one of the sixteen ancient Indian kingdoms) had a gathering, and for seven days they all went to Uruvilva-Kashyapa to make great offerings. When the time was approaching, Kashyapa thought: 'If the people of Magadha come here and see this Shramana's divine power, they will surely abandon me and follow him. It would be good if this great Shramana were not here for these seven days.' At that time, the World-Honored One, knowing his thoughts, concealed his form and made himself invisible. At that time, the people's offerings were about to end, and Kashyapa received great benefits. After the people dispersed, Kashyapa thought again: 'I have received many necessities these seven days, now if this great Shramana comes here, I will make offerings to him.' At that time, the World-Honored One, knowing his thoughts, revealed his form. Kashyapa saw him from afar and said to himself: 'Great Shramana! You have returned.' The Buddha said: 'Kashyapa! I have returned.' Kashyapa asked: 'Great Shramana! Why did you leave for these seven days?' The Buddha replied: 'Kashyapa! Didn't you think so before?'
如是念耶：「若摩揭陀國人來詣我處，見此沙門神力威德，人應舍我定隨彼耶？其大沙門，於七日間不住於此，斯為善事。」於時我知汝念，所以於七日中而不住此。』迦攝復言：『既知我意而去，今何得還？』佛言：『汝今復作是念：「我已獲得所須供物，若大沙門來於此處，我當供設。」復知汝念，所以卻來。』迦攝言：『大沙門！我實有此念。』便白佛言：『大沙門！汝諸飲食隨意受用。』是時迦攝復作是念：『此大沙門！雖有如是大威神力不可思議，然我亦是大阿羅漢。』
「爾時世尊住優樓頻螺迦攝修習林中。時迦攝來請世尊曰：『大沙門！愿見住此，我等如法資設供給。』世尊默然受之。迦攝既知世尊受請，即便自手敷辦器具而造飲食，詣世尊所告言：『沙門！食飲辦訖，愿自知時。』世尊報迦攝曰：『汝當先去，我隨汝即來。』爾時世尊，迦攝去後以神通力往贍部樹，取得其果，香美鮮色滿缽盛已，來迦攝處就座而坐。迦攝后至，見世尊已問言：『大沙門！汝早至此耶？』答言：『已至。』迦攝復問曰：『大沙門。缽中是何物耶？』佛言：『汝向請我，汝去之後，我已定力往贍部樹，取此果來，其色香美。汝若須食而可取之。』迦攝曰：『愿大沙門隨意自食。』是時優樓頻螺迦攝復作是念：『此
【現代漢語翻譯】 現代漢語譯本： 如是想道：『如果摩揭陀國的人來到我這裡，見到這位沙門的神力和威德，人們應該會捨棄我而跟隨他吧？如果這位大沙門七天之內不待在這裡，那倒是件好事。』當時我知道你的想法，所以七天之內沒有待在這裡。』迦攝又說：『既然知道我的想法而離開，現在為何又回來？』佛說：『你現在又這樣想：「我已經獲得了所需的供養物品，如果這位大沙門來到這裡，我應當供養他。」我又知道你的想法，所以才又回來。』迦攝說：『大沙門！我確實有這樣的想法。』便對佛說：『大沙門！您的所有飲食都可以隨意享用。』這時，迦攝又這樣想：『這位大沙門！雖然有如此大的威神力和不可思議的力量，但我也是一位大阿羅漢。』 當時，世尊住在優樓頻螺迦攝（Uruvilva-Kashyapa，人名，優樓頻螺村的迦攝）修行的樹林中。當時，迦攝前來邀請世尊說：『大沙門！希望您能住在這裡，我們按照佛法來準備和供養您。』世尊默默地接受了邀請。迦攝知道世尊接受了邀請，就親自準備器具並製作食物，來到世尊處告知說：『沙門！食物已經準備好了，希望您自己知道時間。』世尊告訴迦攝說：『你應當先去，我隨後就來。』當時，世尊在迦攝離開后，用神通力前往贍部樹（Jambudvipa，樹名），取得樹上的果實，香甜美味，顏色鮮艷，裝滿缽后，來到迦攝處就座而坐。迦攝隨後趕到，見到世尊后問道：『大沙門！您這麼早就到了這裡嗎？』回答說：『已經到了。』迦攝又問道：『大沙門，缽里是什麼東西？』佛說：『你剛才邀請我，你離開之後，我用禪定的力量前往贍部樹，取來這些果實，顏色香甜美味。如果你需要吃，可以拿去吃。』迦攝說：『希望大沙門隨意享用。』這時，優樓頻螺迦攝又這樣想：『這位
【English Translation】 English version: He thought thus: 『If the people of Magadha (Magadha, an ancient Indian kingdom) come to me and see the spiritual power and majesty of this Shramana (Shramana, a wandering ascetic), they should abandon me and follow him, shouldn't they? It would be good if this great Shramana does not stay here for seven days.』 At that time, I knew your thoughts, so I did not stay here for seven days.』 Kashyapa (Kashyapa, a proper noun) further said: 『Since you knew my thoughts and left, why have you returned now?』 The Buddha said: 『You are now thinking: 「I have already obtained the necessary offerings, and if this great Shramana comes here, I should offer them to him.」 I also know your thoughts, so I have returned.』 Kashyapa said: 『Great Shramana! I indeed have such thoughts.』 Then he said to the Buddha: 『Great Shramana! You may freely use all the food and drink.』 At this time, Kashyapa thought again: 『This great Shramana! Although he has such great spiritual power and inconceivable strength, I am also a great Arhat (Arhat, one who has attained Nirvana).』 At that time, the World-Honored One (the Buddha) was staying in the grove where Uruvilva-Kashyapa (Uruvilva-Kashyapa, a proper noun) practiced. At that time, Kashyapa came to invite the World-Honored One, saying: 『Great Shramana! I hope you can stay here, and we will prepare and offer to you according to the Dharma (Dharma, the teachings of the Buddha).』 The World-Honored One silently accepted the invitation. Kashyapa knew that the World-Honored One had accepted the invitation, so he personally prepared the utensils and made food, and came to the World-Honored One to inform him, saying: 『Shramana! The food is ready, I hope you know the time yourself.』 The World-Honored One told Kashyapa: 『You should go first, and I will come after you.』 At that time, after Kashyapa left, the World-Honored One used his supernatural power to go to the Jambudvipa tree (Jambudvipa, a proper noun), obtained the fruits from the tree, which were fragrant, delicious, and brightly colored, filled the bowl, and came to Kashyapa's place and sat down. Kashyapa arrived later, and after seeing the World-Honored One, asked: 『Great Shramana! Have you arrived here so early?』 He replied: 『I have arrived.』 Kashyapa then asked: 『Great Shramana, what is in the bowl?』 The Buddha said: 『You invited me just now, and after you left, I used the power of meditation to go to the Jambudvipa tree and brought these fruits, which are fragrant, delicious, and brightly colored. If you need to eat, you can take them.』 Kashyapa said: 『I hope the Great Shramana will enjoy them at will.』 At this time, Uruvilva-Kashyapa thought again: 『This』
大沙門有大神力如是威德，然我亦是阿羅漢果。』是時世尊將贍部樹果，乃至庵摩羅果、迦畢他，及將俱盧自然粳米皆同上說。
「爾時世尊住優樓頻螺迦攝修習林中。時迦攝自手造食了已，即往請佛。世尊著衣持缽就座而坐。迦攝見佛坐已，即取佛缽置諸妙食，自手奉佛。世尊受已往別處食，至彼須水。時天帝釋知佛須水，便至佛所，以指擊地涌泉流現。時彼迦攝后時經行，見此泉水涌流，而作是念：『我住此久不見其泉，今日何得忽有斯水？』往世尊所白言：『大沙門！我住此久不見其泉，今日何得忽現？此是誰為？』佛言：『迦攝！我昨日受汝飲食，來坐於此而欲吃食，為須水用。時天帝釋觀知我意，速來於此，以指擊地流泉涌出，所以有此泉水。』其泉號為手擊之泉。於時迦攝復作是念：『此大沙門！有如是神力難可思議，然我亦是阿羅漢。』
「爾時世尊住于優樓頻螺迦攝修學林中。時佛世尊晡時出遊泉所，脫諸衣服入泉沐浴。而欲出水，于其岸邊有一大樹名遏豎那，去佛甚遠。爾時世尊舒手欲捉其樹，即便低屈，佛攀枝出。於時迦攝見此事已而作是念：『其大樹先來不屈，今誰低曲？』詣世尊所白言：『大沙門！此大遏豎那樹，先不低屈，今誰屈為？』佛如上說。此樹號為手攀遏豎那樹。迦
【現代漢語翻譯】 現代漢語譯本：『這位大沙門（偉大的修行者）擁有如此強大的力量和威德，但我也是一位阿羅漢（已證得涅槃的聖者）。』這時，世尊（佛陀）拿出了贍部樹果（一種水果），乃至庵摩羅果（印度醋栗）、迦畢他（木蘋果），以及俱盧（古代印度地區）自然生長的粳米，都像上面所說的那樣。
『那時，世尊住在優樓頻螺迦攝（地名）的修行林中。當時，迦攝（人名，一位修行者）自己準備好食物后，就去邀請佛陀。世尊穿好衣服，拿著缽，走到座位上坐下。迦攝看到佛陀坐下後，就取來佛陀的缽，放入精美的食物，親自奉給佛陀。世尊接受后，走到別處食用，到那裡需要用水。當時，天帝釋（佛教護法神）知道佛陀需要水，就來到佛陀所在的地方，用手指敲擊地面，泉水涌流出來。當時，迦攝後來經行（修行方式），看到這泉水涌流，就心想：『我住在這裡很久，沒見過這泉水，今天怎麼忽然有這水？』於是前往世尊處稟告說：『大沙門！我住在這裡很久，沒見過這泉水，今天怎麼忽然出現？這是誰做的？』佛陀說：『迦攝！我昨天接受了你的飲食，來到這裡坐著想要吃東西，因為需要用水。當時，天帝釋觀察到我的意念，迅速來到這裡，用手指敲擊地面，泉水涌流出來，所以才有這泉水。』這泉水被稱為手擊之泉。當時，迦攝又心想：『這位大沙門！有如此強大的神力，難以思議，但我也是一位阿羅漢。』
『那時，世尊住在優樓頻螺迦攝的修行林中。當時，佛陀世尊傍晚時分到泉水邊遊玩，脫下衣服進入泉水中沐浴。想要出水時，在岸邊有一棵大樹，名叫遏豎那（一種樹名），距離佛陀很遠。當時，世尊伸出手想要抓住那棵樹，那棵樹就自己彎曲下來，佛陀攀著樹枝出來。當時，迦攝看到這件事後心想：『這棵大樹先前不彎曲，現在是誰讓它彎曲的？』於是前往世尊處稟告說：『大沙門！這棵大的遏豎那樹，先前不彎曲，現在是誰讓它彎曲的？』佛陀像上面所說的那樣。這棵樹被稱為手攀遏豎那樹。』迦
【English Translation】 English version: 'This great Shramana (great ascetic) has such great power and majesty, but I am also an Arhat (a saint who has attained Nirvana).' At this time, the World Honored One (Buddha) took Jambu fruits (a type of fruit), even Amalaka fruits (Indian gooseberry), Kapittha (wood apple), and naturally grown glutinous rice from Kuru (an ancient Indian region), all as described above.
'At that time, the World Honored One was dwelling in the Uruvilva Kashyapa (place name) practice forest. At that time, Kashyapa (person's name, a practitioner) prepared his own food and then went to invite the Buddha. The World Honored One put on his robes, took his bowl, and sat down on the seat. When Kashyapa saw the Buddha sitting, he took the Buddha's bowl, put in exquisite food, and personally offered it to the Buddha. After the World Honored One accepted it, he went to another place to eat, and needed water there. At that time, Indra (Buddhist protector deity) knew that the Buddha needed water, so he came to the Buddha's place, struck the ground with his finger, and a spring of water gushed out. At that time, Kashyapa later walked around (a form of practice), saw this spring of water gushing out, and thought: 'I have lived here for a long time and have not seen this spring, how can there suddenly be this water today?' So he went to the World Honored One and reported: 'Great Shramana! I have lived here for a long time and have not seen this spring, how can it suddenly appear today? Who did this?' The Buddha said: 'Kashyapa! Yesterday I accepted your food, came here and sat down wanting to eat, because I needed water. At that time, Indra observed my intention, quickly came here, struck the ground with his finger, and a spring of water gushed out, so there is this spring.' This spring is called the Spring of Hand Strike. At that time, Kashyapa thought again: 'This great Shramana! Has such great supernatural power, it is inconceivable, but I am also an Arhat.'
'At that time, the World Honored One was dwelling in the Uruvilva Kashyapa practice forest. At that time, the Buddha World Honored One went to the spring to play in the evening, took off his clothes and entered the spring to bathe. When he wanted to get out of the water, there was a large tree on the shore, named Arjuna (a type of tree), which was very far from the Buddha. At that time, the World Honored One stretched out his hand to grab the tree, and the tree bent down by itself, and the Buddha climbed out on the branches. At that time, Kashyapa saw this and thought: 'This big tree did not bend before, who made it bend now?' So he went to the World Honored One and reported: 'Great Shramana! This big Arjuna tree did not bend before, who made it bend now?' The Buddha said as above. This tree is called the Hand-Climbing Arjuna Tree.' Ka
攝復作是念：『此大沙門有如是神力，然我亦是阿羅漢。』
「爾時世尊住于優樓頻螺迦攝修習林中。佛得糞掃衣而欲浣濯，念言：『用何物洗？』時天帝釋知佛所念，持一大石置於泉邊，白言：『世尊！愿見受用。』爾時如來即浣糞掃衣已，復作念云：『用何物曬？』時天帝釋觀知佛意，往余山中取一方石置於佛前，白言：『世尊！可於此曬。』世尊以衣覆石之上。於時迦攝來見此石而作是念：『未曾睹此二石，今何忽有？』往問世尊，佛言：『迦攝！我欲浣曬衣服，而念用何物？時天帝釋知我所念，持此二石：一用浣衣，一為曬服。』迦攝復作是念：『此大沙門有如是神力，然我亦是阿羅漢。』
「爾時世尊住于優樓頻螺迦攝修道林中，時往尼連禪河渚邊經行，水忽泛漲過沒人頭。世尊在彼水，即四邊波止，如來安然經行。迦攝遙見此事，念云：『其大沙門！有如是相好，今被水漂。』即共諸弟子乘小船入河。見世尊在中，經行之處波水不及，問言：『大沙門猶得活耶？』世尊答言：『迦攝！我今安壽。』迦攝曰：『大沙門可上此船。』世尊以神力，忽然不見現於船上。迦攝見是事已復作是念：『此大沙門！雖有如是大威神力，然我亦是阿羅漢。』爾時世尊知優樓頻螺迦攝心欲所念，便作是言：『迦
【現代漢語翻譯】 現代漢語譯本：攝復心想：『這位大沙門有如此神通，但我也是阿羅漢。』
『那時，世尊住在優樓頻螺迦攝（Uruvilva-Kashyapa，人名，優樓頻螺迦葉）修習林中。佛陀得到糞掃衣（pamsukula，指僧人穿的用丟棄的碎布縫製的衣服）想要洗滌，心想：『用什麼東西洗呢？』這時，天帝釋（Shakra Devanam Indra，佛教的護法神）知道佛陀的想法，拿來一塊大石頭放在泉水邊，稟告說：『世尊！希望您能使用。』當時如來就洗了糞掃衣，又心想：『用什麼東西晾曬呢？』這時，天帝釋觀察到佛陀的心意，到別的山中取來一塊方石放在佛陀面前，稟告說：『世尊！可以在這裡晾曬。』世尊把衣服覆蓋在石頭上。當時，迦攝來見到這塊石頭，心想：『從未見過這兩塊石頭，現在怎麼忽然出現了？』就去問世尊，佛陀說：『迦攝！我想要洗曬衣服，心想用什麼東西？這時，天帝釋知道我的想法，拿來這兩塊石頭：一塊用來浣洗衣物，一塊用來晾曬衣服。』迦攝又心想：『這位大沙門有如此神通，但我也是阿羅漢。』
『那時，世尊住在優樓頻螺迦攝修道林中，當時前往尼連禪河（Nairanjana River，古印度一條河流）岸邊經行，河水忽然氾濫，淹沒了人頭。世尊在那河水中，立刻讓四邊的波浪停止，如來安然地經行。迦攝遠遠地見到這件事，心想：『那位大沙門！有如此相好（lakshana，佛的三十二相八十種好），現在卻被水漂走了。』就和眾弟子乘坐小船進入河中。見到世尊在河中，經行的地方波浪都無法到達，問道：『大沙門還活著嗎？』世尊回答說：『迦攝！我現在安然無恙。』迦攝說：『大沙門可以上這條船。』世尊用神通力，忽然不見了，出現在船上。迦攝見到這件事後又心想：『這位大沙門！雖然有如此大的威神力，但我也是阿羅漢。』當時世尊知道優樓頻螺迦攝心中所想，便這樣說：『迦
【English Translation】 English version: Kashyapa again thought: 『This great Shramana (Shramana, a wandering ascetic) has such miraculous powers, but I am also an Arhat (Arhat, a perfected being).』
『At that time, the World-Honored One was dwelling in the Uruvilva-Kashyapa (Uruvilva-Kashyapa, a person's name) hermitage. The Buddha obtained a discarded rag robe (pamsukula, robes made from discarded rags) and wanted to wash it, thinking: 『What should I use to wash it?』 At that time, Shakra Devanam Indra (Shakra Devanam Indra, a protector deity in Buddhism) knew the Buddha's thought and placed a large stone by the spring, saying: 『World-Honored One! May you deign to use it.』 At that time, the Tathagata (Tathagata, 'one who has thus come', an epithet of the Buddha) washed the rag robe and again thought: 『What should I use to dry it?』 At that time, Shakra Devanam Indra observed the Buddha's intention and went to another mountain to fetch a square stone and placed it before the Buddha, saying: 『World-Honored One! You can dry it here.』 The World-Honored One covered the stone with the robe. At that time, Kashyapa came and saw this stone and thought: 『I have never seen these two stones before, how have they suddenly appeared?』 He went to ask the World-Honored One, and the Buddha said: 『Kashyapa! I wanted to wash and dry my robe, and I was thinking about what to use. At that time, Shakra Devanam Indra knew my thought and brought these two stones: one to wash the robe, and one to dry it.』 Kashyapa again thought: 『This great Shramana has such miraculous powers, but I am also an Arhat.』
『At that time, the World-Honored One was dwelling in the Uruvilva-Kashyapa hermitage. He went to the bank of the Nairanjana River (Nairanjana River, an ancient Indian river) for walking meditation, and the water suddenly flooded, submerging people's heads. The World-Honored One, being in that water, immediately stopped the waves on all sides, and the Tathagata peacefully walked. Kashyapa saw this from afar and thought: 『That great Shramana! Has such excellent marks (lakshana, the 32 major and 80 minor marks of a Buddha), but is now being carried away by the water.』 He and his disciples boarded a small boat and entered the river. Seeing the World-Honored One in the middle of the river, the waves could not reach the place where he was walking, he asked: 『Great Shramana, are you still alive?』 The World-Honored One replied: 『Kashyapa! I am now safe and sound.』 Kashyapa said: 『Great Shramana, you can come aboard this boat.』 The World-Honored One, with his miraculous power, suddenly disappeared and appeared on the boat. Kashyapa, seeing this, again thought: 『This great Shramana! Although he has such great power and might, I am also an Arhat.』 At that time, the World-Honored One knew what Uruvilva-Kashyapa was thinking in his heart, and then said: 『Ka』
攝！汝非是阿羅漢果，亦不是阿羅漢向，亦不知阿羅漢道。』迦攝聞是語已，便作是念：『大沙門喬答摩，知我心所念。』念已合掌向佛白言：『大沙門！唯愿聽我于大沙門法律中出家，受具足戒成苾芻性，令我于大沙門法中修習梵行。』世尊告曰：『若欲出家，汝弟子等知汝以不？』迦攝答曰：『彼皆不知。』世尊告言：『汝名稱遠聞，眾知汝善智慧具足，是故應當告汝弟子。聽汝者，隨意所樂。』迦攝聞佛語已，便即往至本所住處，告諸弟子：『汝等當知！我今欲于大沙門喬答摩法中出家受具足戒，汝等意者所欲云何？』彼眾白曰：『我等所學本依鄔波馱耶，今若去者，我當隨從修習梵行。』迦攝報曰：『汝等若能隨學我者，所著鹿皮、樹皮、錫杖、祭器，悉能棄擲尼連禪河中當隨意去。』諸弟子等聞是語已，所有衣服祭器等物悉皆棄置尼連禪河。擲是物已還迦攝所，便作是言：『悉令棄者今皆已舍，應作何事？唯愿指授。』爾時優樓頻螺迦攝及五百眷屬，往詣佛所而作是言：『大沙門！我告徒眾悉已聽許，唯愿度我，于善法律中出家受具足戒，成苾芻性。』
「爾時優樓頻螺迦攝有弟二人：一名那提迦攝、二名伽耶迦攝，各有弟子二百五十人，先於尼連禪河岸勤修梵行處，修寂靜行。那提迦攝住尼連河下
【現代漢語翻譯】 現代漢語譯本：『攝！你不是阿羅漢果位的獲得者，也不是趨向阿羅漢果位的修行者，你甚至不瞭解阿羅漢的修行之道。』迦攝聽到這些話后，心中暗想：『這位偉大的沙門喬答摩，竟然知道我心中所想。』想到這裡，他合掌向佛陀說道：『偉大的沙門！我希望能夠在您的教法中出家，受持具足戒，成為比丘，以便在您的教法中修習梵行。』世尊告訴他：『如果你想出家，你的弟子們知道你的想法嗎？』迦攝回答說：『他們都不知道。』世尊告訴他：『你的名聲遠揚，大家都知道你具有良好的智慧，所以你應該告訴你的弟子們。願意跟隨你的人，就隨他們的意願吧。』迦攝聽了佛陀的話后，立刻回到自己居住的地方，告訴他的弟子們：『你們要知道！我現在想在偉大的沙門喬答摩的教法中出家受持具足戒，你們覺得怎麼樣？』他的弟子們回答說：『我們所學的一切都依賴於鄔波馱耶（Upadhyaya，親教師），現在如果您要離開，我們願意跟隨您修習梵行。』迦攝告訴他們：『如果你們能夠跟隨我學習，就要把你們所穿的鹿皮、樹皮衣服、錫杖、祭祀用的器具，全部丟到尼連禪河（Nairanjana River）中，然後隨意跟隨我。』弟子們聽了這些話后，就把所有的衣服、祭器等物品全部丟棄到尼連禪河中。丟棄完畢后，他們回到迦攝那裡，說道：『所有應該丟棄的東西，現在都已經丟棄了，接下來應該做什麼？請您指示。』當時，優樓頻螺迦攝（Uruvilva-Kashyapa）和他的五百名眷屬，一起前往佛陀所在的地方，說道：『偉大的沙門！我已經告訴我的徒眾，他們都同意了，希望您能夠度化我們，讓我們在您的教法中出家受持具足戒，成為比丘。』 當時，優樓頻螺迦攝有兩個弟弟：一個叫那提迦攝（Nadi-Kashyapa），一個叫伽耶迦攝（Gaya-Kashyapa），他們各自有二百五十名弟子，先前在尼連禪河岸邊勤奮地修習梵行，在那裡修習寂靜之行。那提迦攝住在尼連禪河的下游。
【English Translation】 English version: 'Kashyapa! You are not a fruit-attainer of Arhat, nor are you on the path towards Arhatship, nor do you even know the path of Arhats.' Upon hearing these words, Kashyapa thought to himself: 'This great Shramana Gautama knows what I am thinking.' Having thought this, he joined his palms together and said to the Buddha: 'Great Shramana! I wish to be ordained in the Dharma of the Great Shramana, receive the full precepts, and become a Bhikshu, so that I may cultivate the Brahma-faring in the Dharma of the Great Shramana.' The World-Honored One said: 'If you wish to be ordained, do your disciples know of your intention?' Kashyapa replied: 'They do not know.' The World-Honored One said: 'Your reputation is widely known, and everyone knows that you possess good wisdom. Therefore, you should inform your disciples. Those who wish to follow you, let them do as they please.' After hearing the Buddha's words, Kashyapa immediately returned to his dwelling place and told his disciples: 'You should know! I now wish to be ordained in the Dharma of the Great Shramana Gautama and receive the full precepts. What do you think?' His disciples replied: 'Everything we have learned depends on Upadhyaya (preceptor), and if you leave now, we will follow you to cultivate the Brahma-faring.' Kashyapa told them: 'If you can follow me, you must throw all your deerskins, bark clothing, tin staffs, and sacrificial utensils into the Nairanjana River, and then follow me as you please.' Upon hearing these words, the disciples threw all their clothing, sacrificial utensils, and other items into the Nairanjana River. After throwing these items away, they returned to Kashyapa and said: 'Everything that should be discarded has now been discarded. What should we do next? Please instruct us.' At that time, Uruvilva-Kashyapa and his five hundred followers went to the place where the Buddha was and said: 'Great Shramana! I have told my followers, and they have all agreed. I hope you can liberate us and allow us to be ordained in your Dharma, receive the full precepts, and become Bhikshus.' At that time, Uruvilva-Kashyapa had two younger brothers: one named Nadi-Kashyapa and the other named Gaya-Kashyapa. Each of them had two hundred and fifty disciples, who were previously diligently cultivating the Brahma-faring on the banks of the Nairanjana River, practicing the cultivation of tranquility. Nadi-Kashyapa lived downstream of the Nairanjana River.
流，後於一時尼連禪河中乃見鹿皮、樹皮、錫杖、祭器等物並被漂沒，見是事已皆作是念：『我等同修梵行者，有何災難？如是等物被漂沒耶？為是王害？為是賊侵？為是火燒？為水漂損？然我等同梵行者，應當往彼尋問其事。』爾時那提迦攝、伽耶迦攝等，往詣優樓頻螺迦攝修道所，到已於其側近，乃見優樓頻螺迦攝被僧伽胝、除棄鬚髮，于大沙門所住一面坐聽受妙法。見已向優樓頻螺迦攝作如是言：『具壽！此出家法勝舊法不？』答言：『勝彼。』爾時那提迦攝、伽耶迦攝作如是念：『今此大沙門有大神力，必應更有勝妙上法。若不爾者，優樓頻螺迦攝耆年宿德，過百二十，摩揭陀國人尊重瞻仰，大眾咸謂是阿羅漢，今者棄本所學依大沙門出家修道，我等亦應隨大沙門出家學道。』如是念已，即共合掌頂禮佛足：『唯愿聽我于大沙門法律中出家受具足戒成苾芻性，令我于大沙門法中修習梵行。』世尊告曰：『若欲出家，汝弟子眾知汝等不？』那提迦攝、伽耶迦攝答言：『彼皆不知。』世尊告曰：『汝等名稱遠聞，眾所知識，智慧具足，是故應當告汝弟子。若聽汝者，隨意所樂。』那提迦攝等聞佛語已，便即往至本所住處告諸弟子：『汝等當知！我欲于大沙門喬答摩法律中出家受具足戒，汝等意者所欲云何？』彼眾
【現代漢語翻譯】 現代漢語譯本：當時，（那提迦葉波（Nadikasyapa），伽耶迦葉波（Gayakasyapa））在尼連禪河（Nairanjana River）中看到鹿皮、樹皮、錫杖、祭器等物被水漂走，他們心中都想：『我們這些一同修行梵行的人，發生了什麼災難？為什麼這些東西會被漂走呢？是國王的災禍？是盜賊的侵擾？是火災？還是水災？我們這些同修梵行的人，應該去那裡詢問清楚。』 當時，那提迦葉波、伽耶迦葉波等人，前往優樓頻螺迦葉波（Uruvilvakasyapa）修道的場所，到達后在附近看到優樓頻螺迦葉波身披僧伽胝（samghati，袈裟），剃除了鬚髮，在大沙門（指佛陀）所在的地方，在一旁坐著聽聞妙法。他們見到后，對優樓頻螺迦葉波說：『具壽（ayusmat，對年長者的尊稱）！現在這種出家修道的方法比以前的方法更好嗎？』優樓頻螺迦葉波回答說：『比以前的好。』 當時，那提迦葉波、伽耶迦葉波心中想：『現在這位大沙門有大神力，一定還有更殊勝的妙法。不然的話，優樓頻螺迦葉波年老有德，已經一百二十多歲，摩揭陀國（Magadha）的人民都尊重瞻仰他，大家都認為他是阿羅漢（Arhat），現在卻放棄了原本所學，依從這位大沙門出家修道，我們也應該跟隨這位大沙門出家學道。』 這樣想著，他們就一起合掌，頂禮佛足：『希望允許我們在大沙門喬達摩（Gautama）的教法中出家，受具足戒（upasampada），成為比丘（bhiksu），讓我們在大沙門的教法中修習梵行。』世尊（指佛陀）告訴他們：『如果你們想出家，你們的弟子們知道你們的想法嗎？』那提迦葉波、伽耶迦葉波回答說：『他們都不知道。』世尊告訴他們：『你們的名聲遠揚，衆所周知，智慧具足，所以應該告訴你們的弟子。如果他們聽從你們，就隨你們的意願。』 那提迦葉波等人聽了佛陀的話后，就立刻回到自己居住的地方，告訴弟子們：『你們要知道！我想要在大沙門喬達摩的教法中出家，受具足戒，你們覺得怎麼樣？』
【English Translation】 English version: Then, Nadikasyapa (Nadikasyapa) and Gayakasyapa (Gayakasyapa) saw deer skins, tree barks, tin staffs, sacrificial utensils, and other items being swept away in the Nairanjana River (Nairanjana River). They all thought: 'What calamity has befallen us, who practice the holy life together? Why are these things being swept away? Is it a royal misfortune? Is it an invasion by thieves? Is it a fire? Or is it a flood? We, who practice the holy life together, should go there and inquire about the matter clearly.' At that time, Nadikasyapa, Gayakasyapa, and others went to the place where Uruvilvakasyapa (Uruvilvakasyapa) practiced. Upon arriving, they saw Uruvilvakasyapa nearby, wearing the samghati (samghati, monastic robe), having shaved his head and beard, sitting on one side listening to the wonderful Dharma in the place where the Great Sramana (referring to the Buddha) was. Upon seeing him, they said to Uruvilvakasyapa: 'Ayusmat (ayusmat, a respectful term for elders)! Is this way of leaving home and practicing better than the old way?' Uruvilvakasyapa replied: 'It is better than the old way.' At that time, Nadikasyapa and Gayakasyapa thought: 'This Great Sramana has great spiritual power, and there must be even more wonderful and supreme Dharma. Otherwise, Uruvilvakasyapa, who is old and virtuous, over one hundred and twenty years old, and respected and revered by the people of Magadha (Magadha), with everyone considering him an Arhat (Arhat), would not have abandoned his original learning and followed this Great Sramana to leave home and practice. We should also follow this Great Sramana to leave home and learn the Dharma.' Thinking this way, they joined their palms together and prostrated at the Buddha's feet: 'We hope to be allowed to leave home in the Dharma of the Great Sramana Gautama (Gautama), receive the full ordination (upasampada), become bhiksus (bhiksu), and let us practice the holy life in the Dharma of the Great Sramana.' The World-Honored One (referring to the Buddha) told them: 'If you want to leave home, do your disciples know your intentions?' Nadikasyapa and Gayakasyapa replied: 'They do not know.' The World-Honored One told them: 'Your names are widely known, you are known by many, and you are full of wisdom, so you should tell your disciples. If they listen to you, then do as you please.' After hearing the Buddha's words, Nadikasyapa and others immediately returned to their place of residence and told their disciples: 'You should know! I want to leave home in the Dharma of the Great Sramana Gautama and receive the full ordination. What do you think?'
答曰：『我等所學本依鄔波馱耶，今若去者，我等大眾悉愿隨從修習梵行。』迦攝報曰：『汝等若能隨學我者，所著鹿皮樹皮錫杖祭器，悉能棄擲尼連禪河中者，當隨意去。』諸弟子等聞是語已，所有衣服祭器等物悉皆棄置尼連禪河中。擲是物已，還鄔波馱耶所便作是言：『悉令棄者今皆已舍，應作何事？唯愿指授。』爾時那提迦攝伽耶迦攝，共將弟子五百人俱往詣佛所，而作是言：『大沙門！我告弟子悉已聽許，唯愿度我，于善法律中出家受具足戒，成苾芻性，于大沙門處修習梵行。』世尊告曰：『那提迦攝、伽耶迦攝，善來，應修梵行。』作是語已，那提迦攝等及五百弟子，皆得出家受具足戒，成苾芻性。
「爾時世尊度一千被髮外道受具足戒，于優樓頻螺地隨意住已，漸漸遊行至伽耶山，住其山頂窣堵波處，與舊被髮出家外道一千苾芻而共居止。爾時世尊以三種神通化一千苾芻。三神通者，所謂神足通、記說通、教授通。神足通者，如來入三摩地，以心定故，即從本座忽然隱沒，現於東方，上升虛空行住坐臥，入火光定，即于身內出種種光：所謂青黃赤白及以紅色；雙現其相，身下出火、上流清水，身下出水、上發火光。東方既爾，南西北方亦復如是。既現相已，從彼虛空沒，還複本處而現，此是世尊神
【現代漢語翻譯】 答道：『我們所學本來就是依照鄔波馱耶（Upadhyaya，親教師），現在如果離去，我們這些大眾都願意跟隨他修習梵行。』迦攝（Kashyapa）回答說：『你們如果能夠跟隨我學習，就把所穿的鹿皮、樹皮，錫杖、祭器，全部丟到尼連禪河（Nairanjana River）中，就可以隨意離去。』眾弟子聽到這話后，把所有的衣服、祭器等物全部丟到尼連禪河中。丟完這些東西后，回到鄔波馱耶那裡，便說道：『所有應該丟棄的東西現在都已經捨棄了，應該做什麼事？只希望您能指示。』當時，那提迦攝（Nadi Kashyapa）和伽耶迦攝（Gaya Kashyapa），帶著五百名弟子一同前往佛陀那裡，說道：『大沙門！我已經告訴我的弟子們，他們都聽從了我的允許，只希望您能度化我們，在您的善法律中出家受具足戒，成為比丘，在大沙門處修習梵行。』世尊說道：『那提迦攝、伽耶迦攝，善來，應當修習梵行。』說完這話后，那提迦攝等人和五百名弟子，都得以出家受具足戒，成為比丘。 當時，世尊度化了一千名披髮外道受具足戒，在優樓頻螺（Uruvilva）地方隨意住了一段時間后，漸漸前往伽耶山（Gaya Mountain），住在山頂的窣堵波（Stupa，佛塔）處，與先前披髮出家的外道一千名比丘一同居住。當時，世尊用三種神通教化一千名比丘。這三種神通是：神足通、記說通、教授通。神足通是，如來進入三摩地（Samadhi，禪定），因為心已安定，就從本座忽然消失，顯現在東方，上升到虛空，行走、站立、坐臥，進入火光定，就從身體內發出各種光芒：青色、黃色、紅色、白色以及紅色；同時顯現兩種形象，身體下方出火、上方流出清水，身體下方出水、上方發出火光。東方是這樣，南西北方也是這樣。顯現這些景象后，從虛空中消失，回到原來的地方顯現，這就是世尊的神
【English Translation】 He answered: 'What we have learned originally relies on Upadhyaya (the preceptor), now if we leave, all of us will willingly follow him to cultivate pure conduct.' Kashyapa (a proper name) replied: 'If you can follow me to learn, then discard all the deerskin, bark clothing, tin staffs, and sacrificial implements you wear into the Nairanjana River (a river in India), then you may leave as you wish.' When the disciples heard these words, they discarded all their clothing, sacrificial implements, and other items into the Nairanjana River. After discarding these items, they returned to Upadhyaya and said: 'All that should be discarded has now been abandoned, what should we do now? We only hope you can instruct us.' At that time, Nadi Kashyapa (a proper name) and Gaya Kashyapa (a proper name), together with five hundred disciples, went to the Buddha and said: 'Great Shramana (ascetic)! I have told my disciples and they have all listened to my permission, we only hope that you can liberate us, allow us to leave home and receive the full precepts in your good law, become Bhikshus (monks), and cultivate pure conduct at the Great Shramana's place.' The World Honored One said: 'Nadi Kashyapa, Gaya Kashyapa, welcome, you should cultivate pure conduct.' After saying these words, Nadi Kashyapa and the five hundred disciples were all able to leave home and receive the full precepts, becoming Bhikshus. At that time, the World Honored One liberated one thousand heretics with disheveled hair, allowing them to receive the full precepts. After staying at Uruvilva (a place name) as he pleased, he gradually went to Gaya Mountain (a mountain in India), staying at the Stupa (a Buddhist monument) on the top of the mountain, living together with the one thousand Bhikshus who were previously heretics with disheveled hair. At that time, the World Honored One transformed one thousand Bhikshus with three kinds of supernatural powers. These three kinds of supernatural powers are: the supernatural power of the feet, the supernatural power of prediction, and the supernatural power of teaching. The supernatural power of the feet is that the Tathagata (another name for the Buddha) enters Samadhi (a meditative state), and because his mind is stable, he suddenly disappears from his seat, appearing in the east, ascending into the sky, walking, standing, sitting, and lying down, entering the fire-light Samadhi, and emitting various lights from his body: blue, yellow, red, white, and crimson; simultaneously manifesting two forms, with fire coming out from below his body and clear water flowing from above, and water coming out from below his body and firelight emitting from above. Just as it is in the east, so it is in the south, west, and north. After manifesting these appearances, he disappears from the sky and reappears in his original place, this is the World Honored One's supernatural
足通。記說通者，所為苾芻應觀察心意識，如是應善尋伺、不應不善尋伺、此亦意念、此亦證身識，此為世尊記說通。教授通者，告諸苾芻所有諸法悉皆熾然。何者一切熾然？眼熾然、色熾然、眼識熾然、眼觸熾然，為因眼觸內所生受，或苦或樂非苦非樂亦是熾然。以何火熾然？貪火熾然、瞋火熾然、癡火熾然，生老病死愁嘆憂悲苦惱亦復如是火然，此皆為苦。眼既如是，耳鼻舌身意亦復如是，此是世尊教授通。世尊說此法時，彼千苾芻不受後有故，于諸有漏心得解脫，皆得阿羅漢果。
「爾時世尊在摩揭陀國伽耶山頂窣堵波處，與千苾芻俱，先是舊被髮外道，皆證阿羅漢果，盡諸有漏，應作已作所作已辦，舍諸重擔逮得己利，斷諸有結心正解脫。摩揭陀國大眾人民，因遊行故，聞釋迦種中生一太子，在雪山側近弶伽河岸劫比羅仙人住處，去斯不遠有占相師，善閑方術授太子記：『若在家者，紹轉輪王位，能降四方以法化世，七寶具足，所謂輪寶、象寶、馬寶、珠寶、女寶、主藏寶、主兵寶，千子圍繞端正勇健，摧伏他軍盡四洲界，普能王化無有怨敵，苦惱刀杖悉皆屏息，安樂而住；若出家者，以正信心舍家趣非家，剃除鬚髮被服袈裟，證無上覺成阿羅漢，世間讚詠名稱遠聞。』彼遊行人聞是語已，往詣頻毗娑
【現代漢語翻譯】 現代漢語譯本： 足通（神通的一種）。記說通（通過記錄和講述來通達）是指，作為比丘（佛教僧侶），應當觀察心、意識，像這樣應當好好地尋伺（思考、觀察），不應當不善尋伺（不好的思考、觀察）。這也就是意念，也就是證身識（通過身體證得的意識）。這是世尊（佛陀）所記說（教導）的通達之法。 教授通（通過教授來通達）是指，告訴各位比丘，所有諸法（一切事物）都熾然（燃燒）。什麼是一切熾然呢？眼熾然、色熾然、眼識熾然、眼觸熾然，因為眼觸在內所生的感受，無論是苦、是樂、還是非苦非樂，也都是熾然的。以什麼火熾然呢？以貪火熾然、瞋火熾然、癡火熾然，生、老、病、死、愁、嘆、憂、悲、苦惱也都是這樣被火燃燒。這些都是苦。眼既然是這樣，耳、鼻、舌、身、意也都是這樣。這是世尊所教授的通達之法。世尊說這部法時，那一千位比丘因為不受後有（不再輪迴），所以在各種有漏（煩惱）中，心得解脫，都證得了阿羅漢果（佛教修行最高果位）。
當時，世尊在摩揭陀國（古印度十六雄國之一）伽耶山頂的窣堵波（佛塔）處，與一千位比丘在一起。這些比丘之前是披髮的舊外道（婆羅門教修行者），現在都證得了阿羅漢果，斷盡了各種有漏，應該做的已經做了，所作的已經辦完，捨棄了各種重擔，獲得了自身的利益，斷除了各種有結（煩惱的束縛），心得到真正的解脫。摩揭陀國的大眾人民，因為（此處原文有誤，應為『因緣』）的緣故，聽說釋迦（佛陀的姓氏）種族中出生了一位太子，在雪山旁邊靠近弶伽河（恒河）岸邊的劫比羅仙人（古代仙人）居住的地方，離這裡不遠，有一位佔相師（占卜師），精通方術，給太子授記說：『如果在家，將繼承轉輪王（統治世界的君王）的王位，能夠降伏四方，用佛法教化世間，七寶具足，也就是輪寶、象寶、馬寶、珠寶、女寶、主藏寶、主兵寶，一千個兒子圍繞，端正勇健，摧伏其他軍隊，統治整個四洲（古代印度人的世界觀），普遍施行王道教化，沒有怨敵，苦惱和刀杖都停止，安樂地居住；如果出家，以正信之心捨棄家庭走向非家（出家），剃除鬚髮，穿上袈裟，證得無上覺（最高的覺悟），成為阿羅漢，世間讚揚，名稱遠揚。』那些人聽到這些話后，前往頻毗娑（頻婆娑羅王，摩揭陀國國王）
【English Translation】 English version: Foot-penetration (a type of supernatural power). Record-and-explanation-penetration refers to the fact that a Bhikshu (Buddhist monk) should observe the mind and consciousness, and should contemplate and investigate in this way, and should not contemplate and investigate in an unwholesome way. This is also a thought, and also a body-consciousness attained through realization. This is the penetration-through-record-and-explanation spoken of by the World Honored One (Buddha). Teaching-penetration refers to telling the Bhikshus that all dharmas (all things) are blazing. What is it that is blazing? The eye is blazing, form is blazing, eye-consciousness is blazing, eye-contact is blazing, and the feeling that arises internally due to eye-contact, whether it is suffering, pleasure, or neither suffering nor pleasure, is also blazing. With what fire is it blazing? It is blazing with the fire of greed, the fire of hatred, and the fire of delusion. Birth, old age, sickness, death, sorrow, lamentation, suffering, grief, and distress are also blazing in the same way. All of these are suffering. Just as the eye is like this, so are the ear, nose, tongue, body, and mind. This is the teaching-penetration of the World Honored One. When the World Honored One spoke this Dharma, those thousand Bhikshus, because they did not accept future existence (no longer reincarnated), were liberated from all outflows (afflictions), and all attained the fruit of Arhat (the highest state of Buddhist practice).
At that time, the World Honored One was at the stupa (Buddhist pagoda) on the summit of Gaya Mountain in the Kingdom of Magadha (one of the sixteen ancient Indian kingdoms), together with a thousand Bhikshus. These Bhikshus were formerly long-haired heretics (Brahmin practitioners), and now they have all attained the fruit of Arhat, exhausted all outflows, done what should be done, accomplished what should be accomplished, abandoned all burdens, attained their own benefit, severed all bonds (fetters of affliction), and their minds are truly liberated. The masses of people in the Kingdom of Magadha, because of ** (the original text is incorrect here, it should be 'cause and condition'), heard that a prince was born in the Shakya (Buddha's family name) clan, near the side of Snow Mountain, near the bank of the Ganges River, at the residence of the sage Kapila (ancient sage), not far from here. There was a diviner (fortune teller) who was skilled in magic and gave the prince a prophecy: 'If he remains at home, he will inherit the throne of a Chakravartin (world-ruling monarch), able to subdue the four directions and transform the world with Dharma, possessing the seven treasures, namely the wheel treasure, elephant treasure, horse treasure, jewel treasure, woman treasure, treasurer treasure, and military leader treasure, surrounded by a thousand sons, upright and brave, subduing other armies, ruling the entire four continents (ancient Indian worldview), universally practicing kingly governance, without enemies, suffering and weapons will all cease, and he will live in peace; if he leaves home, with a righteous mind he will abandon his family and go forth to homelessness (renunciation), shave his head and beard, wear a kasaya (monk's robe), attain unsurpassed enlightenment (highest enlightenment), become an Arhat, be praised by the world, and his name will be heard far and wide.' Those ** people, after hearing these words, went to Bimbisara (King Bimbisara, King of Magadha)
羅王所，而作是言：『大王當知！我等遊行至此人間，聞釋迦種中生一太子，于雪山側近弶伽河岸劫比羅仙人修道之處，乃至世間讚詠名稱遠聞，悉如上說。唯愿大王殺彼太子，若除滅者，大王當得國祚長遠。』其王報曰：『汝等諸人莫作是語。何以故？彼釋迦太子，若得金輪王位，我當隨從；若成正覺，當爲執侍親近供養。』爾時摩揭陀主頻毗娑羅，升樓閣上乞五種愿：『愿我國出大教導師，如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵；令我于彼敬事瞻仰；所說法要令得開悟；得聞法已受持凈戒；如法而住。』於時世尊在伽耶山，遙見大王聞此語已，告諸苾芻曰：『此頻毗娑羅，見在樓上發五種愿，悉如上說。』
「複次摩揭陀國大眾人民，因遊行故，先聞釋迦種中生一太子，在雪山側近弶伽河岸劫比羅仙人住處，去斯不遠有占相師，善閑方術授太子記：『若在家者，紹輪王位，能降四方以法化世，七寶具足，所謂輪寶、象寶、馬寶、珠寶、女寶、主藏寶主兵寶，千子圍繞端正勇健，摧伏他軍盡四洲界，普能王化無有怨敵，苦惱刀杖悉皆屏息，安樂而住；若出家者，以正信心舍家趣非家，剃除鬚髮被服袈裟，證無上覺成阿羅漢，世間讚詠名稱遠聞者，彼舍輪王位而
【現代漢語翻譯】 現代漢語譯本：羅剎王對頻毗娑羅王這樣說：『大王應當知道！我們來到人間，聽說釋迦族中誕生了一位太子，在雪山附近、恒河岸邊、迦毗羅仙人修道的地方，乃至世間都在讚美歌頌他，名聲遠揚，都如上面所說的那樣。只希望大王能夠殺死那位太子，如果能除掉他，大王就能得到長久的國運。』頻毗娑羅王回答說：『你們這些人不要說這樣的話。為什麼呢？那位釋迦太子，如果得到金輪王的王位，我應當追隨他；如果成就正覺，我應當做他的侍者，親近供養他。』當時，摩揭陀國主頻毗娑羅，登上樓閣祈求五種願望：『愿我的國家出現偉大的教導導師，如來（Tathagata，意為如實而來者）、應供（Arhat，意為值得供養者）、正等覺（Samyaksambuddha，意為完全覺悟者）、明行圓滿（Vidyacharana-sampanna，意為智慧和行為都圓滿者）、善逝（Sugata，意為善於逝去者）、世間解（Lokavidu，意爲了解世間者）、無上丈夫（Anuttara-purusa-damya-sarathi，意為無上的調御丈夫）、調御士（Purisadamyasarathi，意為調御眾生者）、天人師（Sasta deva-manusyanam，意為天和人的導師）、佛（Buddha，意為覺悟者）、薄伽梵（Bhagavan，意為世尊）；讓我能夠尊敬侍奉他；他所說的法要能讓我開悟；聽聞佛法后能夠受持清凈的戒律；能夠如法而住。』當時，世尊在伽耶山，遙遠地看到頻毗娑羅王聽到這些話，告訴眾比丘說：『這位頻毗娑羅，現在在樓上發這五種願望，都如上面所說的那樣。』 『再次，摩揭陀國的大眾人民，因為這件事的緣故，先前聽說釋迦族中誕生了一位太子，在雪山附近、恒河岸邊、迦毗羅仙人居住的地方，離這裡不遠的地方有一位佔相師，擅長方術，給太子占卜說：『如果他在家，將繼承輪王的王位，能夠降伏四方，用正法教化世人，七寶具足，也就是輪寶（Chakra-ratna，象徵統治的輪寶）、象寶（Hasti-ratna，象徵力量的大象）、馬寶（Ashva-ratna，象徵速度的駿馬）、珠寶（Mani-ratna，象徵財富的寶珠）、女寶（Stri-ratna，象徵美貌的女子）、主藏寶（Parinayaka-ratna，象徵財富的掌管者）、主兵寶（Senapati-ratna，象徵軍事力量的統帥），一千個兒子圍繞著他，端正勇健，摧伏其他軍隊，統治整個四洲，普遍施行王道教化，沒有怨敵，苦惱和刀兵都平息，安樂地居住；如果出家，以真正的信心捨棄家庭，走向非家生活，剃除鬚髮，披上袈裟，證得無上正覺，成就阿羅漢（Arhat，意為斷盡煩惱的聖者），世間讚美歌頌他，名聲遠揚。』那位太子捨棄了輪王的王位，而…
【English Translation】 English version: The Rakshasa king said to King Bimbisara: 'Great King, you should know! We have come to this human world, having heard that a prince has been born in the Shakya clan, near the Himalayas, on the banks of the Ganges River, at the place where the sage Kapila practiced the Way, and even the world praises and sings of him, his name spreading far and wide, all as described above. We only hope that the Great King can kill that prince. If he is eliminated, the Great King will obtain a long-lasting reign.' The king replied: 'You people should not say such things. Why? If that Shakya prince obtains the throne of a Chakravartin (Golden Wheel-Turning King), I shall follow him; if he attains perfect enlightenment, I shall be his attendant, drawing near to make offerings to him.' At that time, King Bimbisara, the lord of Magadha, ascended to the upper story of his palace and made five vows: 'May my kingdom produce a great teaching master, a Tathagata (Thus Gone One), an Arhat (Worthy One), a Samyaksambuddha (Perfectly Enlightened One), one accomplished in knowledge and conduct, a Sugata (Well-Gone One), a knower of the world, an unsurpassed man, a tamer of men, a teacher of gods and humans, a Buddha (Enlightened One), a Bhagavan (Blessed One); may I be able to respectfully serve and look up to him; may the Dharma teachings he speaks enlighten me; may I, having heard the Dharma, uphold the pure precepts; may I dwell in accordance with the Dharma.' At that time, the World-Honored One was on Gaya Mountain, and seeing King Bimbisara from afar hearing these words, he told the bhikshus (monks): 'This Bimbisara, now on the upper story of his palace, is making these five vows, all as described above.' 'Furthermore, the masses of people in the kingdom of Magadha, because of this matter, had previously heard that a prince had been born in the Shakya clan, near the Himalayas, on the banks of the Ganges River, at the place where the sage Kapila resided. Not far from here, there was a fortune-teller, skilled in divination, who prophesied about the prince: 'If he remains at home, he will inherit the throne of a Chakravartin (Wheel-Turning King), able to subdue the four directions, transforming the world with the Dharma, possessing the seven treasures, namely the wheel treasure (Chakra-ratna, symbol of dominion), the elephant treasure (Hasti-ratna, symbol of strength), the horse treasure (Ashva-ratna, symbol of speed), the jewel treasure (Mani-ratna, symbol of wealth), the woman treasure (Stri-ratna, symbol of beauty), the treasurer treasure (Parinayaka-ratna, symbol of wealth management), and the military leader treasure (Senapati-ratna, symbol of military power), surrounded by a thousand sons, upright and brave, crushing other armies, ruling the entire four continents, universally enacting kingly governance without enemies, suffering and weapons all ceasing, dwelling in peace and happiness; if he leaves home, with true faith abandoning his family, going forth into homelessness, shaving his head and beard, wearing the kasaya (袈裟, monastic robe), he will attain unsurpassed enlightenment, becoming an Arhat (one who has extinguished all defilements), praised and sung of by the world, his name spreading far and wide.' That prince abandoned the throne of a Chakravartin, and...
求出家，得阿耨多羅三藐三菩提。』今見在伽耶山頂窣堵波處，與千苾芻前後圍繞，並是舊被髮外道，皆證阿羅漢果，盡諸有漏，應作已作所作已辦，舍諸重擔逮得己利，斷諸有結心正解脫。聞是語已，往頻毗娑羅王所，而作是言：『大王當知！我等遊行至此人間，先聞彼釋迦種中生一太子，乃至成無上覺，在伽耶山與千苾芻前後圍繞，盡諸有結心正解脫。唯愿大王親近供養彼佛世尊。若如此者，令王國土安隱豐樂。』王聞語已甚大歡喜，即命一人令往佛所，如我辭曰，頂禮雙足白言：『世尊！起居輕利、少病少惱、安樂住不？』作是言已，復稽請曰：『唯愿世尊，與諸苾芻，來就我所住王舍城，受我一生供養四事。』使者受王如是語已，往伽耶山至世尊所，頂禮佛足而作是言：『摩揭陀主頻毗娑羅，故遣我來稽首世尊，起居輕利、少病少惱、安樂住不？』佛言：『王及汝等鹹得安樂。』使者白言：『王令稽請，唯愿世尊，與諸苾芻，來至我所居王舍城，受我四事一生供養。』世尊即時默然受請。使者知佛默受請已，頂禮佛足辭還本處。爾時世尊與千苾芻圍繞前後，並是舊被髮外道，皆證阿羅漢果，乃至盡諸有結心正解脫，漸漸遊行于摩揭陀人間，至善住窣堵波竹林中住。摩揭陀王聞佛至此，千苾芻俱圍繞而住，皆已
【現代漢語翻譯】 現代漢語譯本 『爲了出家，證得阿耨多羅三藐三菩提（無上正等正覺）。』現在（佛陀）在伽耶山頂的窣堵波（佛塔）處，被一千位比丘前後圍繞，他們都是以前披髮的（苦行）外道，都已證得阿羅漢果（斷盡煩惱的聖者），斷盡了一切有漏（煩惱），應做的已做完，該做的已辦完，捨棄了一切重擔，獲得了自身的利益，斷除了一切的結縛，心得到真正的解脫。聽到這些話后，（他們）前往頻毗娑羅王（摩揭陀國國王）那裡，對他說：『大王應當知道！我們來到人間，先聽說釋迦族中出生一位太子，乃至成就無上正覺，在伽耶山被一千位比丘前後圍繞，斷盡了一切的結縛，心得到真正的解脫。唯愿大王親近供養那位佛世尊。如果這樣做，能使大王的國土安穩豐樂。』國王聽了這些話后非常歡喜，立即命令一人前往佛陀那裡，按照我的話稟告說，頂禮佛陀雙足稟告說：『世尊！起居輕便順利、少病少惱、安樂居住嗎？』說完這些話后，又請求說：『唯愿世尊，與各位比丘，來到我所居住的王舍城，接受我一生的四事供養（飲食、衣服、臥具、醫藥）。』使者接受國王的這些話后，前往伽耶山到達世尊那裡，頂禮佛足稟告說：『摩揭陀國主頻毗娑羅，特地派遣我來向世尊問候，起居輕便順利、少病少惱、安樂居住嗎？』佛陀說：『國王以及你們都安樂。』使者稟告說：『國王讓我請求，唯愿世尊，與各位比丘，來到我所居住的王舍城，接受我一生的四事供養。』世尊當時默然接受了邀請。使者知道佛陀默然接受邀請后，頂禮佛足告辭返回本處。當時世尊被一千位比丘前後圍繞，他們都是以前披髮的（苦行）外道，都已證得阿羅漢果（斷盡煩惱的聖者），乃至斷盡了一切的結縛，心得到真正的解脫，漸漸地（遊行）于摩揭陀人間，到達善住窣堵波竹林中居住。摩揭陀國王聽說佛陀來到這裡，被一千位比丘圍繞居住，都已
【English Translation】 English version 'To renounce the world and attain Anuttara-samyak-sambodhi (unsurpassed complete enlightenment).' Now (the Buddha) is at the stupa (reliquary mound) on the summit of Gaya Mountain, surrounded by a thousand Bhikshus (monks), all of whom were formerly ascetics with matted hair, and have all attained Arhatship (a perfected being), having exhausted all outflows (defilements), done what was to be done, accomplished what was to be accomplished, laid down all burdens, attained their own benefit, severed all bonds, and whose minds are rightly liberated. Having heard these words, (they) went to King Bimbisara (King of Magadha), and said to him: 'Great King, you should know! We came to this world and first heard that a prince was born in the Shakya clan, and that he attained unsurpassed enlightenment, and is in Gaya Mountain surrounded by a thousand Bhikshus, having exhausted all bonds, and whose minds are rightly liberated. May the Great King draw near to and make offerings to that Buddha, the World Honored One. If you do so, it will bring peace and prosperity to the King's kingdom.' The King was very pleased to hear these words, and immediately ordered a man to go to the Buddha and report according to my words, bowing at the Buddha's feet and saying: 'World Honored One! Are you well and healthy, with few illnesses and afflictions, and dwelling in peace?' After saying these words, he further requested: 'May the World Honored One, with all the Bhikshus, come to my residence in Rajagriha (the King's city), and accept my lifelong offering of the four requisites (food, clothing, bedding, and medicine).' Having received these words from the King, the messenger went to Gaya Mountain and arrived at the World Honored One, bowed at the Buddha's feet and said: 'King Bimbisara of Magadha, especially sent me to greet the World Honored One, asking if you are well and healthy, with few illnesses and afflictions, and dwelling in peace?' The Buddha said: 'The King and you are all well.' The messenger reported: 'The King asks me to request that the World Honored One, with all the Bhikshus, come to my residence in Rajagriha, and accept my lifelong offering of the four requisites.' The World Honored One then silently accepted the invitation. Knowing that the Buddha had silently accepted the invitation, the messenger bowed at the Buddha's feet and took his leave to return to his place. At that time, the World Honored One, surrounded by a thousand Bhikshus, all of whom were formerly ascetics with matted hair, and had all attained Arhatship (a perfected being), and had exhausted all bonds, and whose minds were rightly liberated, gradually (traveling) in the land of Magadha, arrived at the Bamboo Grove at the Good Residence Stupa and stayed there. The King of Magadha heard that the Buddha had arrived here, surrounded by a thousand Bhikshus, all of whom had
證得阿羅漢果，盡諸有漏，應作已作所作已辦，舍諸重擔逮得己利，斷諸有結心正解脫。王聞是已嚴駕善輅，與無量百千眷屬圍繞，欲往佛所禮拜供養，其王善輅，輪轂入地不得前進。王作是念：『我有何咎？令此輪轂不復游履。』忽聞空中天曰：『王無過犯，但王獄中無量人眾，先與大王同修善業，今若放舍可得前路。』王聞是語赦及囚禁並皆放已，王欲進路，行度宮門頭冠傾側，便作是念：『我于昔來造作何業，致是相耶？』即聞空中天曰：『大王無辜，然為無量眾生先與大王同修勝業，今皆散住邊遠村坊，王當召命可共見佛。』王遂宣令遣來集會。既集會已，嚴駕車輅一萬二千，並諸兵眾馬騎云屯十八萬眾，復有象兵一萬五千，並與無量百千萬摩揭陀人婆羅門居士等前後圍繞，出王舍城往詣佛所。到已下車，除五勝物：所謂傘蓋、頭冠、寶劍、寶扇、寶履。舍是物已，向佛合掌頂禮佛足，白世尊曰：『大德！我是摩揭陀國主頻毗娑羅王。』如是三白。佛告大王：『如是，如是！汝是摩揭陀國主頻毗娑羅王。』如是三答。『汝今可坐。』是頻毗娑羅王聞佛語已，頂禮佛足卻坐一面；其摩揭陀國婆羅門居士等，一分頂禮佛足亦坐一面，一分合掌問訊：『大沙門！少病少惱氣力安不？』亦坐一面，一分合掌而不致問亦
【現代漢語翻譯】 現代漢語譯本： 證得了阿羅漢果位，斷盡了一切煩惱，應該做的已經做完，該完成的已經完成，捨棄了一切重擔，獲得了自身的利益，斷除了所有的束縛，內心真正解脫。國王聽到這些后，準備好華麗的車駕，與無數百千眷屬圍繞，想要前往佛陀處禮拜供養。但是國王的華麗車駕，輪子陷入地裡無法前進。國王心想：『我有什麼過錯嗎？導致這車輪無法轉動。』忽然聽到空中傳來天神的聲音：『大王沒有過錯，只是大王監獄中無數的囚犯，過去曾與大王一同修習善業，現在如果釋放他們，就可以通行了。』國王聽到這話，赦免了所有的囚犯並將他們全部釋放。國王想要繼續前進，經過宮門時頭冠傾斜，於是心想：『我過去造作了什麼業，導致這樣的現象？』立刻聽到空中天神說：『大王沒有過錯，而是因為無數的百姓過去曾與大王一同修習殊勝的善業，現在都分散居住在邊遠的村莊，大王應當召集他們，才能一同見到佛陀。』國王於是頒佈命令派人前去召集。召集完畢后，準備好一萬二千輛華麗的車駕，以及十八萬的士兵和騎兵，還有一萬五千的象兵，並與無數百千萬摩揭陀國（Magadha）的婆羅門（Brahmin）、居士等前後圍繞，從王舍城（Rajagriha）出發前往佛陀處。到達後下車，脫去五種珍貴的物品：即傘蓋、頭冠、寶劍、寶扇、寶履。捨棄這些物品后，向佛陀合掌，以頭頂禮佛足，對世尊說：『大德！我是摩揭陀國（Magadha）的國王頻毗娑羅（Bimbisara）。』這樣說了三遍。佛陀告訴國王：『是的，是的！你是摩揭陀國（Magadha）的國王頻毗娑羅（Bimbisara）。』這樣回答了三遍。『你現在可以坐下。』頻毗娑羅王（Bimbisara）聽到佛陀的話后，以頭頂禮佛足，然後退到一旁坐下；那些摩揭陀國（Magadha）的婆羅門（Brahmin）、居士等，一部分以頭頂禮佛足也坐在一旁，一部分合掌問候：『大沙門！您少病少惱，身體安康嗎？』也坐在一旁，一部分只是合掌而不發問，也
【English Translation】 English version: Having attained the Arhat fruit, having exhausted all outflows, having done what should be done, having accomplished what needed to be accomplished, having laid down all burdens, having attained one's own benefit, having severed all bonds, with a mind rightly liberated. The king, having heard this, prepared a fine chariot, surrounded by countless hundreds of thousands of attendants, desiring to go to the Buddha's place to pay homage and make offerings. However, the wheels of the king's fine chariot sank into the ground and could not move forward. The king thought to himself: 'What fault do I have that causes these wheels to be unable to move?' Suddenly, he heard a voice from the sky saying: 'The king has no fault, but the countless prisoners in the king's jail, in the past, cultivated virtuous deeds together with the king. If you release them now, you will be able to proceed.' The king, having heard these words, pardoned all the prisoners and released them all. The king wanted to continue forward, and as he passed through the palace gate, his crown tilted. He then thought to himself: 'What karma did I create in the past that caused this phenomenon?' Immediately, he heard a voice from the sky saying: 'The king is innocent, but because countless people in the past cultivated superior virtuous deeds together with the king, and now they are scattered and live in remote villages, the king should summon them so that they can see the Buddha together.' The king then issued a decree and sent people to summon them. After they were summoned, he prepared twelve thousand fine chariots, along with one hundred and eighty thousand soldiers and cavalry, as well as fifteen thousand elephant soldiers, and surrounded by countless hundreds of thousands of Magadha (摩揭陀國) people, Brahmins (婆羅門), laypeople, etc., he set out from Rajagriha (王舍城) to go to the Buddha's place. Upon arriving, he dismounted from the chariot and removed five precious items: namely, the umbrella, the crown, the sword, the fan, and the shoes. After relinquishing these items, he joined his palms and bowed his head to the Buddha's feet, and said to the World-Honored One: 'Great Virtue! I am King Bimbisara (頻毗娑羅) of Magadha (摩揭陀國).' He said this three times. The Buddha told the king: 'Yes, yes! You are King Bimbisara (頻毗娑羅) of Magadha (摩揭陀國).' He answered this three times. 'You may sit down now.' King Bimbisara (頻毗娑羅), having heard the Buddha's words, bowed his head to the Buddha's feet and then retreated to one side and sat down; those Brahmins (婆羅門) and laypeople of Magadha (摩揭陀國), some bowed their heads to the Buddha's feet and also sat on one side, some joined their palms and inquired: 'Great Shramana! Are you free from illness and affliction, and is your strength at peace?' They also sat on one side, some simply joined their palms without asking any questions, and also
坐一面，一分遠住默然而坐。於時優樓頻螺迦攝在大眾中，摩揭陀國婆羅門居士，見此迦攝在於眾中，便發疑念：『沙門喬答摩在迦攝處而有修習？為當迦攝向沙門喬答摩邊而學未聞？』爾時世尊知眾所念，以妙伽他問迦攝曰：
「『迦攝汝昔見何利？ 舍俗出家而事火； 及持此法所獲益， 汝今為我說斯義。』
「於時迦攝亦以伽他而答佛曰：
「『有一說言獲益者， 端嚴美女諸妙味； 見彼法中有此利， 因斯舍俗而事火。』
「世尊復以伽他重問迦攝曰：
「『端嚴美女諸妙味， 若由事火而得此； 即有人天世間樂， 汝何棄捨而不顧？』
「迦攝亦以伽他，而答佛曰：
「『為睹勝靜無餘句， 無所有處猶不住； 除此妙法更無過， 情今棄彼而不顧。 由我先有愚癡意， 持火禁戒望解脫； 于勝妙法反為顛， 盲冥生死常流轉。 諦觀無為最勝句， 調御象師能妙說； 真實益世牟尼教， 獎導無倦喬答摩。』
「爾時世尊以斯伽他贊迦攝曰：
「『善來迦攝波， 非有思惡處； 最勝廣法中， 汝今已能入。』
「爾時世尊告迦攝曰：『汝起，為諸大眾現其神變。』於時迦攝聞佛
【現代漢語翻譯】 現代漢語譯本 佛陀安坐在一旁，保持適當的距離，靜默不語。當時，優樓頻螺迦攝（Uruvilva Kashyapa，指一位著名的婆羅門教徒，後來皈依佛教）在大眾之中，這位來自摩揭陀國（Magadha，古代印度的一個王國）的婆羅門居士，看到迦攝（Kashyapa，指優樓頻螺迦攝）也在人群里，心中便產生了疑問：『是沙門喬答摩（Shramana Gautama，指釋迦牟尼佛）在迦攝這裡修行呢？還是迦攝在向沙門喬答摩學習他從未聽聞的教法？』這時，世尊（Bhagavan，指佛陀）知曉了大眾心中的想法，便用美妙的偈語問迦攝道： 『迦攝啊，你過去看到了什麼利益，才捨棄世俗出家，轉而侍奉火神？以及你堅持這種修行方式所獲得的益處，現在請你為我詳細說說。』 當時，迦攝也用偈語回答佛陀說： 『有些人說，侍奉火神可以獲得利益，比如得到美麗端莊的女子，以及各種美味的食物。我看到這種修行方式能帶來這些好處，因此才捨棄世俗生活，轉而侍奉火神。』 世尊再次用偈語問迦攝道： 『如果侍奉火神真的能得到美麗端莊的女子和各種美味的食物，那麼這些都是人天世間的快樂，你為何要捨棄它們而不顧呢？』 迦攝也用偈語回答佛陀說： 『爲了尋求超越一切的寂靜涅槃（Nirvana），即使是無所有處（Akasa-anantyayana，一種禪定境界）也不再執著。除了這種微妙的佛法之外，再也沒有什麼可以超越它了，所以我現在捨棄了之前的修行方式。因為我過去愚癡無知，以為持守火供的禁戒就能獲得解脫；對於殊勝微妙的佛法反而顛倒錯亂，在盲昧無知的生死輪迴中不斷流轉。現在我諦觀無為（Asamskrta，指涅槃）的至高境界，調御（指佛陀）如馴象師般善於引導，能巧妙地宣說佛法；牟尼（Muni，指佛陀）的教導真實利益世人，喬答摩（Gautama，指釋迦牟尼佛）獎掖引導眾生永不疲倦。』 這時，世尊用這些偈語讚歎迦攝說： 『善哉，迦攝波（Kashyapa）！這裡沒有邪思惡念的地方；你現在已經能夠進入這最殊勝廣大的佛法之中。』 這時，世尊告訴迦攝說：『你起來，為大眾展現你的神通變化。』當時，迦攝聽聞佛陀
【English Translation】 English version Having taken a seat to one side, at a respectful distance, he sat silently. At that time, Uruvilva Kashyapa (Uruvilva Kashyapa, referring to a famous Brahmin who later converted to Buddhism) was among the assembly. This Brahmin householder from the kingdom of Magadha (Magadha, an ancient Indian kingdom), seeing Kashyapa (Kashyapa, referring to Uruvilva Kashyapa) in the crowd, became doubtful: 'Is Shramana Gautama (Shramana Gautama, referring to Shakyamuni Buddha) practicing here with Kashyapa? Or is Kashyapa learning from Shramana Gautama teachings he has never heard before?' Then, the Blessed One (Bhagavan, referring to the Buddha), knowing the thoughts of the assembly, asked Kashyapa with beautiful verses: 'Kashyapa, what benefit did you see in the past that you abandoned the secular life to serve the fire? And what benefits have you gained from adhering to this practice? Now, please tell me about it in detail.' At that time, Kashyapa also answered the Buddha with verses: 'Some say that serving the fire god can bring benefits, such as obtaining beautiful and dignified women, and various delicious foods. I saw that this practice could bring these benefits, so I abandoned the secular life and turned to serving the fire god.' The Blessed One again asked Kashyapa with verses: 'If serving the fire god can really obtain beautiful and dignified women and various delicious foods, then these are the pleasures of the human and heavenly realms. Why would you abandon them without regard?' Kashyapa also answered the Buddha with verses: 'In order to seek the supreme tranquility of Nirvana (Nirvana), I no longer cling even to the realm of nothingness (Akasa-anantyayana, a state of meditative absorption). Apart from this subtle Dharma, there is nothing that can surpass it, so I now abandon my previous practices. Because I was foolish and ignorant in the past, thinking that observing the vows of fire worship could lead to liberation; I was confused and misguided about the supreme and subtle Dharma, constantly wandering in the blind and ignorant cycle of birth and death. Now I contemplate the supreme state of the unconditioned (Asamskrta, referring to Nirvana), the Controller (referring to the Buddha), like a skilled elephant trainer, is able to skillfully proclaim the Dharma; the teachings of the Muni (Muni, referring to the Buddha) truly benefit the world, and Gautama (Gautama, referring to Shakyamuni Buddha) encourages and guides beings tirelessly.' At this time, the Blessed One praised Kashyapa with these verses: 'Well done, Kashyapa! There is no place for evil thoughts here; you are now able to enter this most supreme and vast Dharma.' At this time, the Blessed One said to Kashyapa: 'Arise, and display your miraculous powers to the assembly.' At that time, Kashyapa, hearing the Buddha
語已，即入三摩地。此心定故，即從本處忽然不現，即于東方，上升虛空行住坐臥，入火光定，即于身內出種種光，所謂青、黃、赤、白及以紅色；雙現其相，身下出火、上流清水，身下出水、上發火光。東方既爾，南西北方亦復如是。現是相已，從虛空沒還於本處地上而立，往至佛所頂禮佛足，作如是言：『世尊是我教師，我是世尊聲聞弟子。』世尊告曰：『如是，如是！迦攝！我是汝教師，汝是我聲聞弟子。迦攝汝起，可就本坐。』爾時優樓頻螺迦攝頂禮佛足還至本坐。爾時摩揭陀國婆羅門居士等，見此事已作如是念：『非沙門喬答摩在迦攝處而有修學，但是迦攝於世尊所而學所作。』
「爾時世尊告摩揭陀主頻毗娑羅言：『色有生滅。大王！當須了知色法生滅因緣，受想行識亦復如是。大王！若能了知色法生滅異，即能了知色之自性，受想行識亦復如是。大王！若善男子知色性已，而不愛著亦不領受，亦復不持，而能於此決定無我及以我所，受想行識亦復如是。若善男子了此色性，不愛著不受不持，決定知此無我我所，我說此人得涅槃解脫，受想行識亦復如是。』世尊說此法已，摩揭陀國婆羅門居士等，作如是念：『若色無我，受想行識亦無我者，然何等法而是其我？誰是有情？誰復是命者、生者、養育
【現代漢語翻譯】 語畢，優樓頻螺迦攝（Uruvilva-kashyapa，一位著名的婆羅門教徒，后皈依佛教）即刻進入三摩地（Samadhi，一種冥想狀態）。由於心已安定，他便從原來的地方忽然消失，隨即在東方，上升到虛空中，行走、站立、坐臥自如。他進入火光定（Fire radiance Samadhi，一種禪定狀態），從身體內發出各種光芒，即青色、黃色、紅色、白色以及紅色；同時顯現兩種景象，身體下方涌出火焰，上方流淌清水，身體下方涌出清水，上方發出火光。東方如此，南方、西方、北方也同樣如此。顯現這些景象后，他從虛空中消失，回到原來的地方站立，前往佛陀處，頂禮佛足，說道：『世尊是我的老師，我是世尊的聲聞弟子。』世尊說道：『是的，是的！迦攝！我是你的老師，你是我的聲聞弟子。迦攝，你起來，回到你的座位上。』當時，摩揭陀國（Magadha，古印度王國）的婆羅門（Brahmin，印度教祭司階層）居士等，看到這件事後，心中想道：『不是沙門喬答摩（Shramana Gautama，釋迦牟尼佛）在迦攝處修學，而是迦攝在世尊處學習並修行。』 當時，世尊告訴摩揭陀國主頻毗娑羅王（King Bimbisara of Magadha）：『色（Rupa，物質）是有生滅的。大王！應當要知道色法生滅的因緣，受（Vedana，感受）、想（Samjna，知覺）、行（Samskara，意志）、識（Vijnana，意識）也是如此。大王！如果能夠了解色法生滅的變化，就能瞭解色的自性，受、想、行、識也是如此。大王！如果善男子知道色的自性后，不愛著，也不領受，也不執持，而能對此確定無我以及我所，受、想、行、識也是如此。如果善男子瞭解色的自性，不愛著、不領受、不執持，確定知道此無我我所，我說此人得到涅槃（Nirvana，解脫）解脫，受、想、行、識也是如此。』世尊說完此法后，摩揭陀國的婆羅門居士等，心中想道：『如果色無我，受、想、行、識也無我，那麼什麼法是「我」呢？誰是有情（Sentient being）？誰又是命者、生者、養育者呢？』
【English Translation】 Having spoken, Uruvilva-kashyapa (Uruvilva-kashyapa, a renowned Brahmin who later converted to Buddhism) immediately entered Samadhi (Samadhi, a state of meditation). Because his mind was settled, he suddenly disappeared from his original place, and immediately in the east, he ascended into the empty sky, walking, standing, sitting, and lying down freely. He entered the Fire radiance Samadhi (Fire radiance Samadhi, a type of meditative state), and from his body emitted various lights, namely blue, yellow, red, white, and also red; simultaneously manifesting two aspects, flames emerging from below his body, and clear water flowing above, water emerging from below his body, and firelight emitting above. As it was in the east, so it was also in the south, west, and north. After manifesting these signs, he disappeared from the empty sky, returned to his original place and stood on the ground, went to the Buddha, prostrated himself at the Buddha's feet, and said: 'World Honored One is my teacher, I am the World Honored One's Shravaka disciple.' The World Honored One said: 'So it is, so it is! Kashyapa! I am your teacher, you are my Shravaka disciple. Kashyapa, arise and return to your seat.' At that time, the Brahmins (Brahmin, the priestly class in Hinduism) and householders of the kingdom of Magadha (Magadha, an ancient Indian kingdom), seeing this event, thought in their minds: 'It is not Shramana Gautama (Shramana Gautama, Shakyamuni Buddha) who is studying and practicing at Kashyapa's place, but rather Kashyapa is learning and practicing at the World Honored One's place.' At that time, the World Honored One said to King Bimbisara of Magadha (King Bimbisara of Magadha): 'Rupa (Rupa, matter) is subject to arising and ceasing. Great King! You should understand the causes and conditions of the arising and ceasing of Rupa, and so too are Vedana (Vedana, feeling), Samjna (Samjna, perception), Samskara (Samskara, volition), and Vijnana (Vijnana, consciousness). Great King! If you can understand the arising, ceasing, and change of Rupa, then you can understand the self-nature of Rupa, and so too are Vedana, Samjna, Samskara, and Vijnana. Great King! If a good man knows the self-nature of Rupa, he does not crave it, nor does he receive it, nor does he hold onto it, but he can determine that there is no self and no belonging to self in this, and so too are Vedana, Samjna, Samskara, and Vijnana. If a good man understands the self-nature of Rupa, does not crave it, does not receive it, does not hold onto it, and determines that there is no self and no belonging to self in this, I say that this person attains Nirvana (Nirvana, liberation) liberation, and so too are Vedana, Samjna, Samskara, and Vijnana.' After the World Honored One spoke this Dharma, the Brahmins and householders of the kingdom of Magadha thought in their minds: 'If Rupa is without self, and Vedana, Samjna, Samskara, and Vijnana are also without self, then what Dharma is the 'self'? Who is the sentient being (Sentient being)? Who is the life-giver, the one who is born, the nurturer?'
者、人及數取趣、意生與摩納、能所作及造觸受行住等？此等諸法差別悉皆無我者，更有何物，不生不滅非三世有而能作受？若人于可所作及不應作，善惡之業所有果報，誰當受之，令舍此蘊而受彼蘊？』爾時世尊知此婆羅門居士等作如是念，即告諸苾芻曰：『無智慧人不多聞故，便作是念執我我所，不知無我及以我所。何以故？苾芻！從集生苦，證滅斷苦；從集生行，證滅行滅，彼因緣滅彼滅。彼因緣故，能生諸有情次第流轉，如是因緣有情生滅，如來了知畢竟無我。』復告諸苾芻曰：『我得清凈天眼過於人間，觀見有情流轉生滅，勝者、劣者；妙色、惡色；趣善、惡道，所有作業如實我知。如是見一有情，造身口意惡業，誹謗聖者執著邪見，行邪惡業；由此因緣，從此捨命墮于地獄。復見有情，造三善業不謗聖者，住正信心行正命行；由此因緣，從此捨命生於天上。如是等事我悉知見，而不曾說。有情是我、壽命與生養人，及數取趣、意生並摩納、能所作及造觸受行住等。若人于可作及以不可作，善惡等業所有果報，而舍於此蘊受于彼蘊等，皆不說是我，然是因緣，所謂此有故彼有，此生故彼生：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
【現代漢語翻譯】 現代漢語譯本：『存在「作者（者，指行為的執行者）、人（人，具有意識和能動性的個體）、數取趣（數取趣，指不斷輪迴于不同生命形式中的眾生）、意生（意生，由意念所生的生命）、摩納（摩納，指具有特定意識狀態的個體）、能所作（能所作，指能動者和所作用的對象）、以及造觸受行住等（造觸受行住等，指創造、接觸、感受、行動、居住等行為）」嗎？如果這些諸法的差別都完全是無我的，那麼還有什麼東西，是不生不滅、不屬於過去、現在、未來三世，而能夠作為承受者呢？如果有人對於應該做和不應該做的事情，善業和惡業所產生的果報，由誰來承受呢？又是如何捨棄這個蘊（蘊，構成個體的五種要素：色、受、想、行、識），而承受另一個蘊呢？』 當時，世尊知道這些婆羅門居士等心中產生這樣的想法，就告訴各位比丘說：『沒有智慧的人因為缺少聞法，就產生這樣的想法，執著于「我」和「我所」，不知道無我和無我所的道理。為什麼呢？比丘們！從集（集，苦的根源）而產生苦，證得滅（滅，涅槃）而斷除苦；從集而產生行（行，業力），證得滅而斷除行，那個因緣滅了，那個果也就滅了。因為那個因緣，能夠使眾生次第流轉于生死之中，像這樣因緣使有情生滅，如來知道這畢竟是無我的。』 世尊又告訴各位比丘說：『我得到清凈的天眼，超過人間的眼力，能夠看見有情眾生在六道中流轉生死，有殊勝的，有低劣的；有美好的容色，有醜陋的容色；有走向善道的，有走向惡道的，所有作業的果報，我如實地知道。像這樣，我看見有的有情，造作身口意惡業，誹謗聖者，執著邪見，行邪惡的行為；因為這樣的因緣，從此捨棄生命而墮入地獄。我又看見有的有情，造作三種善業，不誹謗聖者，安住于正信，行正命的行為；因為這樣的因緣，從此捨棄生命而生到天上。像這些事情我都知曉看見，但是我不曾說：有情是「我（我，恒常不變的實體）」、壽命（壽命，生命的長度）與生養人（生養人，指父母等）、以及數取趣（數取趣，不斷輪迴的眾生）、意生（意生，由意念所生的生命）、摩納（摩納，具有特定意識狀態的個體）、能所作（能所作，能動者和所作用的對象）、以及造觸受行住等（造觸受行住等，指創造、接觸、感受、行動、居住等行為）」。如果有人對於應該做和不應該做的事情，善業和惡業所產生的果報，而捨棄這個蘊承受另一個蘊等等，我都不說是「我」，然而這是因緣，所謂「此有故彼有，此生故彼生」：就是無明緣行（無明緣行，無明是產生行為的條件）、行緣識（行緣識，行為是產生意識的條件）、識緣名色（識緣名色，意識是產生名色的條件）、名色緣六處（名色緣六處，名色是產生六處的條件）、六處緣觸（六處緣觸，六處是產生觸的條件）、觸緣受（觸緣受，觸是產生感受的條件）、受緣愛（受緣愛，感受是產生愛的條件）、愛緣取（愛緣取，愛是產生執取的條件）、取緣有（取緣有，執取是產生存在的條件）、有緣生（有緣生，存在是產生出生的條件）、生緣老死憂悲（生緣老死憂悲，出生是產生衰老、死亡、憂愁、悲傷的條件）。』
【English Translation】 English version: 'Are there such things as 'the doer (者, the one who performs actions), the person (人, an individual with consciousness and agency), the sentient being (數取趣, a being constantly transmigrating through different life forms), the mind-born (意生, a being born of thought), the Manava (摩納, an individual with a specific state of consciousness), the agent and the object (能所作, the actor and the acted upon), and the creation of contact, sensation, action, dwelling, etc. (造觸受行住等, the creation, contact, sensation, action, dwelling, etc.)'? If all these differentiations of phenomena are entirely without self, then what else is there that is unborn, undying, not belonging to the three times (past, present, future), and yet able to experience? If someone, regarding what should be done and what should not be done, the karmic consequences of good and evil deeds, who will experience them? And how does one abandon this aggregate (蘊, the five aggregates that constitute an individual: form, feeling, perception, mental formations, consciousness) and take on another aggregate?' At that time, the World-Honored One, knowing that these Brahmin householders were thinking in this way, said to the monks: 'Unwise people, because of their lack of learning, conceive such thoughts, clinging to 'self' and 'what belongs to self,' not understanding the principle of no-self and no-belonging to self. Why is that? Monks! From the arising of accumulation (集, the origin of suffering) comes suffering, and by realizing cessation (滅, Nirvana) suffering is extinguished; from the arising of accumulation comes action (行, karma), and by realizing cessation action is extinguished. When that condition ceases, that result also ceases. Because of that condition, it enables sentient beings to transmigrate in succession. Thus, the Tathagata knows that the arising and ceasing of sentient beings is ultimately without self.' The World-Honored One further said to the monks: 'I have obtained the pure divine eye, surpassing human vision, and I can see sentient beings transmigrating through the six realms, some superior, some inferior; some with beautiful forms, some with ugly forms; some going to good paths, some going to evil paths. I know the karmic consequences of all their actions as they truly are. Thus, I see some sentient beings creating evil deeds of body, speech, and mind, slandering the noble ones, clinging to wrong views, and engaging in evil actions; because of these causes, they abandon this life and fall into hell. I also see some sentient beings creating three kinds of good deeds, not slandering the noble ones, abiding in right faith, and engaging in right livelihood; because of these causes, they abandon this life and are born in heaven. I know and see these things, but I have never said that sentient beings are 'self (我, a permanent and unchanging entity),' life (壽命, the length of life), and those who nurture (生養人, referring to parents, etc.), as well as the sentient being (數取趣, constantly transmigrating beings), the mind-born (意生, beings born of thought), the Manava (摩納, individuals with a specific state of consciousness), the agent and the object (能所作, the actor and the acted upon), and the creation of contact, sensation, action, dwelling, etc. (造觸受行住等)'. If someone, regarding what should be done and what should not be done, the karmic consequences of good and evil deeds, abandons this aggregate and takes on another aggregate, etc., I do not say that it is 'self,' but rather it is conditionality, that is, 'because this exists, that exists; because this arises, that arises': namely, ignorance conditions action (無明緣行, ignorance is the condition for the arising of action), action conditions consciousness (行緣識, action is the condition for the arising of consciousness), consciousness conditions name and form (識緣名色, consciousness is the condition for the arising of name and form), name and form condition the six sense bases (名色緣六處, name and form are the condition for the arising of the six sense bases), the six sense bases condition contact (六處緣觸, the six sense bases are the condition for the arising of contact), contact conditions feeling (觸緣受, contact is the condition for the arising of feeling), feeling conditions craving (受緣愛, feeling is the condition for the arising of craving), craving conditions grasping (愛緣取, craving is the condition for the arising of grasping), grasping conditions becoming (取緣有, grasping is the condition for the arising of becoming), becoming conditions birth (有緣生, becoming is the condition for the arising of birth), birth conditions old age, death, sorrow, and grief (生緣老死憂悲, birth is the condition for the arising of old age, death, sorrow, and grief).'
苦惱，如是此大五蘊聚集。所謂此無故彼無，此滅故彼滅。謂無明滅即行滅，行滅即識滅，識滅即名色滅，名色滅即六處滅，六處滅即觸滅，觸滅即受滅，受滅即愛滅，愛滅即取滅，取滅即有滅，有滅即生滅，生滅即老死憂悲苦惱滅，如是此大五蘊聚集滅。苾芻！如是諸行皆苦，涅槃為樂。因集故苦生，因滅故苦滅，由此相續流轉斷滅，此即苦盡。云何是涅槃？苦盡故為涅槃，猶如火滅而得清涼，是故我說此句能捨諸蘊，貪苦盡故而得圓寂。』
「爾時佛告摩揭陀主頻毗娑羅王曰：『于意云何？色為常耶？為無常耶？』答曰：『大德！色是無常。』又問：『若無常者，為苦、非苦？』答曰：『是苦。』又問：『色若無常苦者，即是變壞。若多聞弟子執色是我、我有諸色、色屬於我、我在色中不？』答曰：『不也。』又問：『如是受想行識，為是常耶？為無常耶？』答曰：『是無常也。』又問：『乃至識等是無常者，為苦、非苦？』答曰：『是苦。』又問：『識等，無常苦者，即是變壞。若有多聞弟子，執乃至識是我、我有諸識、識屬於我、我在識中不？』答曰：『不也。』『是故當知，諸所有色，若過去未來現在、若內若外、若粗若細、若勝若劣、若近若遠，如是諸色，非我我所。我有諸色，非屬於我、我不在
【現代漢語翻譯】 現代漢語譯本 苦惱，就是這樣這巨大的五蘊（色、受、想、行、識五種聚合）聚集在一起。這就是所謂的『此無故彼無，此滅故彼滅』的道理。也就是說，無明滅則行滅，行滅則識滅，識滅則名色（精神和物質）滅，名色滅則六處（眼、耳、鼻、舌、身、意六種感覺器官）滅，六處滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老死憂悲苦惱滅，這樣，這巨大的五蘊聚集就滅盡了。』 『比丘們！要知道一切諸行都是苦的，涅槃才是快樂的。因為集（苦的根源）而產生苦，因為滅（苦的根源）而苦滅，因此，相續流轉的苦就斷滅了，這就是苦的止息。什麼是涅槃呢？苦盡就是涅槃，就像火熄滅后得到清涼一樣，所以我說這句話能夠捨棄諸蘊，因為貪慾和苦都滅盡了，所以能夠達到圓寂。』 『那時，佛告訴摩揭陀國主頻毗娑羅王（Bimbisara，古印度摩揭陀國國王）說：『你認為怎麼樣？色（物質）是常住不變的嗎？還是無常變化的呢？』頻毗娑羅王回答說：『世尊！色是無常的。』佛又問：『如果是無常的，那是苦的，還是不苦的呢？』頻毗娑羅王回答說：『是苦的。』佛又問：『色如果是無常的、是苦的，那就是會變壞的。如果多聞的弟子執著色是我，或者我有諸色，或者色屬於我，或者我在色中，可能嗎？』頻毗娑羅王回答說：『不可能。』佛又問：『像這樣，受、想、行、識，是常住不變的嗎？還是無常變化的呢？』頻毗娑羅王回答說：『是無常的。』佛又問：『乃至識等等是無常的，那是苦的，還是不苦的呢？』頻毗娑羅王回答說：『是苦的。』佛又問：『識等等，如果是無常的、是苦的，那就是會變壞的。如果有多聞的弟子，執著乃至識是我，或者我有諸識，或者識屬於我，或者我在識中，可能嗎？』頻毗娑羅王回答說：『不可能。』『因此應當知道，所有一切的色，無論是過去、未來、現在，無論是內在的還是外在的，無論是粗糙的還是細微的，無論是殊勝的還是低劣的，無論是近處的還是遠處的，像這樣的種種色，都不是我，也不是我所擁有的。我有諸色，不是屬於我的，我也不在
【English Translation】 English version Suffering arises from the great aggregation of the five skandhas (form, feeling, perception, mental formations, and consciousness). This is what is meant by 'when this exists, that exists; when this ceases, that ceases.' Specifically, with the cessation of ignorance, mental formations cease; with the cessation of mental formations, consciousness ceases; with the cessation of consciousness, name and form (mind and matter) cease; with the cessation of name and form, the six sense bases (eye, ear, nose, tongue, body, and mind) cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, grasping ceases; with the cessation of grasping, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, aging, death, sorrow, lamentation, pain, grief, and despair cease. Thus, this great aggregation of the five skandhas ceases.' 'Bhikkhus! Know that all conditioned things are suffering; Nirvana is bliss. Because of the arising of the cause (the origin of suffering), suffering arises; because of the cessation of the cause (the origin of suffering), suffering ceases. Therefore, the continuous cycle of suffering is cut off, and this is the cessation of suffering. What is Nirvana? The cessation of suffering is Nirvana, just as a fire is extinguished and coolness is attained. Therefore, I say that this statement can relinquish all the skandhas, because greed and suffering are extinguished, and thus perfect tranquility is attained.' 'Then the Buddha said to King Bimbisara (Bimbisara, King of Magadha) of Magadha: 'What do you think? Is form (matter) permanent or impermanent?' King Bimbisara replied: 'Venerable One! Form is impermanent.' The Buddha asked again: 'If it is impermanent, is it suffering or not suffering?' King Bimbisara replied: 'It is suffering.' The Buddha asked again: 'If form is impermanent and suffering, then it is subject to change and decay. If a well-learned disciple clings to form as 'I,' or 'I have form,' or 'form belongs to me,' or 'I am in form,' is that possible?' King Bimbisara replied: 'No, it is not.' The Buddha asked again: 'Likewise, are feeling, perception, mental formations, and consciousness permanent or impermanent?' King Bimbisara replied: 'They are impermanent.' The Buddha asked again: 'Even consciousness and so on are impermanent, are they suffering or not suffering?' King Bimbisara replied: 'They are suffering.' The Buddha asked again: 'Consciousness and so on, if they are impermanent and suffering, then they are subject to change and decay. If a well-learned disciple clings to even consciousness as 'I,' or 'I have consciousness,' or 'consciousness belongs to me,' or 'I am in consciousness,' is that possible?' King Bimbisara replied: 'No, it is not.' 'Therefore, you should know that all forms, whether past, future, or present, whether internal or external, whether coarse or subtle, whether superior or inferior, whether near or far, all such forms are not 'I' and not 'mine.' I have forms, but they do not belong to me, and I am not in
色中，如實遍知應如是見，乃至受想行識亦復如是。大王！有聲聞弟子，具足多聞，觀五取蘊離我我所。如是觀已，知諸世間實無可取，無可取故不生怖畏，無怖畏故內證圓寂：我生已盡、梵行已立、所作已辦、不受後有。』爾時世尊說此法時，摩揭陀主頻毗娑羅王，及八萬天子，無量百千萬摩揭陀國婆羅門居士等，皆悉遠塵離垢得法眼凈，亦復見法得法極通達法，究竟堅法越一切希望，度一切疑惑不假他緣，于大師教余不能引，于諸法中得無所畏。爾時大王及居士等，得此法已心大歡喜，從座而起整衣服，頂禮佛足右膝著地，合掌向佛而作是言：『我今入此微妙之法獲大勝利，從今日已后乃至盡形歸佛法僧，為五戒鄔波索迦，不殺、不盜、不邪行、不妄語、不飲酒。』作是語已，便即請佛及諸苾芻：『愿來於我王舍城住，令我一生供養四事。』世尊爾時默然受請。摩揭陀王及諸人等，知佛世尊默受請已，頂禮佛足即還本所。
「時諸苾芻咸皆有疑，而白佛言：『世尊！是具一切智，能斷諸疑，我等不審，大王及諸眷屬作何因業？由此業力得清凈眼。』佛告諸苾芻：『頻毗娑羅王所作之業，汝等善聽！我為汝說。彼所作業若成就時，因緣合會如暴流水，所作之業決定自受，無能替者。汝等苾芻自所作業，不于外
【現代漢語翻譯】 現代漢語譯本： 『在色（Rūpa, 物質、形態）之中，如實遍知應當這樣去看待，乃至受（Vedanā, 感受）、想（Saṃjñā, 知覺）、行（Saṃskāra, 意志）、識（Vijñāna, 意識）也同樣如此。大王！有聲聞弟子，具足多聞，觀察五取蘊（Pañcupādānakkhandha, 構成經驗的五種聚合，即色、受、想、行、識）是離我（ātman）和我所（ātmanīya）的。這樣觀察之後，知道諸世間實際上沒有什麼可以執取的，因為沒有什麼可以執取，所以不生怖畏，沒有怖畏的緣故，內心證得圓寂（nirvāṇa）：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、不再承受後來的生命。』當時世尊宣說此法的時候，摩揭陀（Magadha）國王頻毗娑羅（Bimbisāra），以及八萬天子，無數百千萬摩揭陀國的婆羅門（Brāhmaṇa）居士等，都遠離塵垢，得到清凈的法眼（dharma-cakṣus），也見到法、得到法、極其通達法，究竟堅固於法，超越一切希望，度過一切疑惑，不依賴其他因緣，對於大師的教導，其他教說不能動搖，在諸法中得到無所畏懼。當時大王和居士等，得到此法后內心非常歡喜，從座位上站起來整理衣服，頂禮佛足，右膝著地，合掌向佛而說：『我現在進入這微妙之法，獲得巨大的勝利，從今天以後乃至生命終結，都歸依佛、法、僧（Buddha, Dharma, Saṃgha），成為五戒鄔波索迦（Upāsaka, 近事男），不殺生、不偷盜、不邪淫、不妄語、不飲酒。』說完這些話后，便邀請佛陀和諸位比丘（bhikkhu）：『希望您們能來我的王舍城（Rājagṛha）居住，讓我一生供養四事（catu paccaya）。』世尊當時默然接受邀請。摩揭陀國王和眾人等，知道佛世尊默許邀請后，頂禮佛足，就回到原來的地方。
『當時諸位比丘都感到疑惑，於是稟告佛陀說：『世尊！您具足一切智慧，能夠斷除一切疑惑，我們不明白，大王和他的眷屬們做了什麼因緣的業？憑藉這個業力而得到清凈的法眼。』佛陀告訴諸位比丘說：『頻毗娑羅王所做的業，你們好好聽著！我為你們解說。他所做的業如果成熟的時候，因緣聚合就像暴漲的流水一樣，所做的業必定自己承受，沒有人能夠代替。你們各位比丘自己所做的業，不會在外』
【English Translation】 English version: 'In form (Rūpa), true and complete knowledge should be seen in this way, and so too with feeling (Vedanā), perception (Saṃjñā), volition (Saṃskāra), and consciousness (Vijñāna). Great King! There are disciples who are hearers, possessing great learning, who contemplate the five aggregates of clinging (Pañcupādānakkhandha) as being without self (ātman) or belonging to self (ātmanīya). Having contemplated in this way, they know that in all the world there is truly nothing to be grasped, and because there is nothing to be grasped, they do not generate fear. Because there is no fear, they inwardly realize nirvana: 『Birth is exhausted, the holy life has been lived, what was to be done has been done, there is no more coming to any state of being.』 At that time, when the World-Honored One spoke this Dharma, King Bimbisāra of Magadha (Bimbisāra of Magadha), along with eighty thousand gods, countless hundreds of thousands of Brahmins (Brāhmaṇa), householders, and others from the kingdom of Magadha, all became free from dust and defilement, and attained the pure Dharma-eye (dharma-cakṣus). They also saw the Dharma, attained the Dharma, thoroughly understood the Dharma, ultimately became firm in the Dharma, transcended all hope, crossed over all doubt, did not rely on other conditions, and could not be swayed from the Teacher's teachings by other doctrines, and attained fearlessness in all Dharmas. At that time, the Great King and the householders, having attained this Dharma, were greatly delighted. They arose from their seats, arranged their robes, prostrated themselves at the Buddha's feet, placed their right knees on the ground, and, with palms joined, spoke to the Buddha, saying: 『Now I enter this subtle Dharma and obtain great victory. From this day forward, until the end of my life, I take refuge in the Buddha, the Dharma, and the Sangha (Buddha, Dharma, Saṃgha), and become a lay follower (Upāsaka) observing the five precepts, refraining from killing, stealing, sexual misconduct, false speech, and intoxicants.』 Having spoken these words, they then invited the Buddha and the Bhikkhus (bhikkhu): 『May you come and reside in my city of Rājagṛha, so that I may provide you with the four requisites (catu paccaya) throughout my life.』 The World-Honored One then silently accepted the invitation. King Bimbisāra of Magadha and the others, knowing that the Buddha had silently accepted the invitation, prostrated themselves at the Buddha's feet and returned to their places.
『At that time, the Bhikkhus all had doubts and said to the Buddha: 『World-Honored One! You are endowed with all wisdom and can dispel all doubts. We are uncertain, what deeds did the Great King and his retinue perform? By the power of what karma did they attain the pure eye of Dharma?』 The Buddha told the Bhikkhus: 『Listen carefully to the deeds performed by King Bimbisāra! I will explain it to you. When the deeds he performed ripen, and the conditions come together like a torrential flood, the deeds performed will surely be experienced by oneself, and no one can take their place. You Bhikkhus, the deeds you perform yourselves will not be on the outside』
界地水火風成熟，然于自身當受其報善惡已熟必定不虛。』而說頌曰：
「『假令經百劫， 所作業不亡； 因緣會遇時， 果報還自受。
「『汝等苾芻！過去有佛，號阿羅那鞞如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，出現於世。佛事周已入無餘涅槃，如薪盡火滅。彼土人民，火滅已后收佛舍利于清凈處起大窣堵波，而作供養。時有金輪王名吉利枳，將十八俱胝軍將圍繞于空中過，欲向人間至窣堵波處。時有信佛天神，各以威力捉王輪寶于空中住而不得去。時吉利枳王見其金輪既不得轉，即作是念：「我福德盡，令此輪寶不復前進。」諸天神等於其空中而謂王曰：「非王福盡，然以其下有佛舍利窣堵波，令王輪寶不復得去。」時吉利枳王聞此語已，與諸軍將十八俱胝圍繞而下，見其佛塔由故未成。彼諸部眾各相勸勉，齊以珍寶而共莊飾，復以種種香花伎樂持以供養，䠒跪合掌，大眾同聲而發願言：「愿我以此所種善根，于當來佛聞法得法眼凈。」作是言已頂禮佛塔。汝等苾芻勿作異念，彼時轉輪王吉利枳及余侍從，今即頻毗娑羅王並諸眷屬是也。是時彼王及其侍從所作供養，供世尊阿羅那鞞之窣堵波已，由此善業緣故，于無量俱胝百千劫，生人天中
【現代漢語翻譯】 現代漢語譯本：『地、水、火、風四大成熟，那麼在自身應當承受其善惡之報，善惡業已成熟必定不會虛假。』於是說了頌文： 『縱然經過百千劫，所造的業也不會消亡；因緣際會之時，果報終究要自己承受。 『各位比丘！過去有佛，名號為阿羅那鞞如來（Arana-bhi，意為遠離塵垢的覺悟者）、應供（Arhat，值得供養者）、正等覺（Samyak-sambuddha，完全覺悟者）、明行圓滿（Vidya-charana-sampanna，具有智慧和德行者）、善逝（Sugata，以善妙的方式逝去者）、世間解（Lokavidu，瞭解世間一切者）、無上丈夫（Anuttara-purusa-damya-sarathi，無上的調御丈夫）、調御士（Purusa-damya-sarathi，調伏眾生者）、天人師（Sasta deva-manusyanam，天人和人類的導師）、佛（Buddha，覺悟者）、薄伽梵（Bhagavan，世尊），出現於世。佛事完畢后，入于無餘涅槃（nirvana，寂滅），如同柴火燒盡火焰熄滅。那個地方的人民，在佛陀涅槃后，收集佛陀的舍利（sarira，遺骨），在清凈的地方建造巨大的窣堵波（stupa，佛塔），並且進行供養。當時有一位金輪王（Chakravarti，統治世界的君王）名叫吉利枳（Kiliki），率領十八俱胝（koti，印度計數單位，一俱胝等於一千萬）的軍隊，在空中經過，想要前往人間到達窣堵波所在之處。當時有信仰佛法的天神，各自以威力抓住國王的金輪寶，使其停留在空中無法前進。當時吉利枳王看到自己的金輪無法轉動，就想：『我的福德已經耗盡，導致這個輪寶無法前進。』諸位天神在空中對國王說：『不是國王的福德耗盡，而是因為下面有佛陀舍利的窣堵波，才使得國王的輪寶無法前進。』當時吉利枳王聽到這些話后，與諸位軍將十八俱胝人一起降落下來，看到佛塔因為年代久遠尚未完成。那些部眾互相勸勉，一起用珍寶來共同裝飾佛塔，又用各種香花伎樂來供養，跪拜合掌，大眾同聲發願說：『愿我以此所種的善根，在未來佛出世時聽聞佛法，得到法眼清凈。』說完這些話后，頂禮佛塔。各位比丘不要有其他的想法，當時的轉輪王吉利枳以及其餘的侍從，就是現在的頻毗娑羅王（Bimbisara）以及他的眷屬。當時國王和他的侍從供養世尊阿羅那鞞的窣堵波后，由於這個善業的緣故，在無量俱胝百千劫中，生於人天之中。
【English Translation】 English version: 『The four elements of earth, water, fire, and wind mature, then one must bear the consequences of their good and evil deeds; once good and evil deeds have matured, it is certainly not false.』 And he spoke the verse: 『Though hundreds of kalpas pass, the deeds one has done will not perish; when the conditions meet, one will receive the fruit of their actions. 『You Bhikshus! In the past, there was a Buddha named Arana-bhi Tathagata (Arana-bhi, meaning the enlightened one free from defilements), Arhat (worthy of offerings), Samyak-sambuddha (perfectly enlightened one), Vidya-charana-sampanna (endowed with wisdom and conduct), Sugata (well-gone), Lokavidu (knower of the world), Anuttara-purusa-damya-sarathi (unexcelled tamer of beings), Purusa-damya-sarathi (tamer of beings), Sasta deva-manusyanam (teacher of gods and humans), Buddha (enlightened one), Bhagavan (World-Honored One), who appeared in the world. After completing his Buddha-deeds, he entered into Nirvana without remainder, like a fire extinguished when the firewood is exhausted. The people of that land, after the fire was extinguished, collected the Buddha's sarira (relics), and built a great stupa (Buddhist monument) in a pure place, and made offerings. At that time, there was a Chakravarti (wheel-turning king) named Kiliki, leading eighteen kotis (an Indian unit of measurement, one koti equals ten million) of generals, passing through the air, wanting to go to the place of the stupa in the human world. At that time, the gods who believed in the Buddha, each using their power, seized the king's golden wheel treasure in the air, and it stopped and could not go. At that time, King Kiliki saw that his golden wheel could not turn, and thought: 『My merit is exhausted, causing this wheel treasure to not advance.』 The gods in the air said to the king: 『It is not that the king's merit is exhausted, but because there is a stupa of the Buddha's sarira below, causing the king's wheel treasure to not be able to advance.』 At that time, King Kiliki, hearing these words, descended with the eighteen kotis of generals, and saw that the stupa was not yet completed due to its age. Those followers encouraged each other, and together decorated it with treasures, and offered it with various incense, flowers, music, kneeling and joining their palms, the crowd said in unison: 『May we, with the good roots we have planted, hear the Dharma from the future Buddha and attain the purity of the Dharma-eye.』 After saying these words, they prostrated to the stupa. You Bhikshus, do not have other thoughts, the Chakravarti Kiliki and the other attendants at that time are now King Bimbisara and his family. At that time, the king and his attendants made offerings to the stupa of the World-Honored One Arana-bhi, and because of this good karma, for countless kotis of hundreds of thousands of kalpas, they were born among humans and gods.
受勝妙樂。王及眷屬由願力故，今於我所得清凈眼。諸苾芻當知！黑業有純黑異熟，白業得純白異熟，黑白雜業得雜異熟。是故汝等苾芻！舍黑黑業及彼雜業，應當勤修白白之業。』
根本說一切有部毗奈耶破僧事卷第七 大正藏第 24 冊 No. 1450 根本說一切有部毗奈耶破僧事
根本說一切有部毗奈耶破僧事卷第八
大唐三藏法師義凈奉 制譯
「時諸苾芻咸皆有疑，而白佛言：『世尊！是具一切智慧斷諸疑。我等不審，優樓頻螺作何業故？以五百神變而能調伏。那提迦攝、伽耶迦攝任運調伏？』佛告諸苾芻：『彼迦攝波所集資糧業，汝等善聽，我當爲說。』乃至頌曰如前。佛告諸苾芻：『往古昔時，此賢劫中人壽二萬歲，有佛世尊號曰迦攝如來，十號具足，出現於世，在波羅痆斯城仙人墮處施鹿園中。時彼世尊佛事已畢而入涅槃，時有國王名吉利枳，積諸香木而用焚燒，復以香乳灑火令滅，以四寶瓶盛其舍利，于形勝地起窣堵波，縱廣一逾繕那、高半逾繕那。時波羅痆斯城有一長者，其家巨富，財寶豐饒多有受用，如薜室羅末拏天。而彼長者，于同類家娶女為妻，共相娛樂後生三子。長者后時忽染疾病，種種方藥不能得差，奄就命終。時彼子等，種種繒彩裝飾其輿，送
【現代漢語翻譯】 享受殊勝的妙樂。國王和他的眷屬由於過去的願力，現在從我這裡得到了清凈的眼睛（指智慧之眼）。各位比丘應當知道！黑業有純粹的黑色果報，白業有純粹的白色果報，黑白混雜的業有混雜的果報。因此，你們各位比丘！捨棄黑色的惡業以及黑白混雜的業，應當努力修習純白的善業。
根本說一切有部毗奈耶破僧事卷第七 大正藏第 24 冊 No. 1450 根本說一切有部毗奈耶破僧事
根本說一切有部毗奈耶破僧事卷第八
大唐三藏法師義凈奉 旨譯
當時，各位比丘都心存疑惑，於是稟告佛陀說：『世尊！您具足一切智慧，能夠斷除一切疑惑。我們不明白，優樓頻螺迦葉（Uruvilvā-kāśyapa）做了什麼業，能夠以五百種神通變化來調伏自己？那提迦葉（Nadi-kāśyapa）、伽耶迦葉（Gayā-kāśyapa）又是如何自然而然地被調伏的呢？』佛陀告訴各位比丘說：『這些迦葉波（Kāśyapa）所積聚的資糧和業力，你們仔細聽好，我將為你們解說。』乃至偈頌如同之前所說。佛陀告訴各位比丘說：『在很久很久以前，在這個賢劫（Bhadrakalpa）中，人們的壽命有兩萬歲，有一位佛陀世尊，名號叫做迦葉如來（Kāśyapa-tathāgata），十號具足，出現在世間，在波羅奈斯城（Varanasi）仙人墮落之處的施鹿園中。當時那位世尊佛陀的事業已經完畢，進入涅槃，當時有一位國王名叫吉利枳（Kiliki），積聚各種香木用來焚燒，又用香乳灑在火上使其熄滅，用四個寶瓶盛放他的舍利，在地形優勝的地方建造窣堵波（stūpa），縱橫一由旬（yojana），高半由旬。當時波羅奈斯城有一位長者，他的家非常富有，財寶豐饒，多有受用，如同薜室羅末拏天（Vaiśravaṇa）。而那位長者，在同等地位的家族娶了女子為妻，共同享樂之後生了三個兒子。長者後來忽然染上疾病，用各種方法治療都不能痊癒，不久就去世了。當時他的兒子們，用各種絲綢綵緞裝飾靈車，運送
【English Translation】 Enjoying supreme bliss. The king and his retinue, due to the power of their vows, now obtain pure eyes (referring to the eyes of wisdom) from me. Monks, know this! Black karma has purely black results, white karma has purely white results, and mixed black and white karma has mixed results. Therefore, you monks! Abandon black and evil karma, as well as mixed karma, and diligently cultivate purely white and virtuous karma.』
Mūlasarvāstivāda Vinaya, Breaking the Sangha, Volume 7 Taisho Tripitaka Volume 24 No. 1450 Mūlasarvāstivāda Vinaya, Breaking the Sangha
Mūlasarvāstivāda Vinaya, Breaking the Sangha, Volume 8
Translated under Imperial Order by the Tang Dynasty Tripitaka Master Yijing
At that time, the monks were all filled with doubt and said to the Buddha: 'World Honored One! You possess all wisdom and can dispel all doubts. We do not understand, what karma did Uruvilvā-kāśyapa (Uruvilvā-kāśyapa) perform, that he was able to subdue himself with five hundred supernatural transformations? How were Nadi-kāśyapa (Nadi-kāśyapa) and Gayā-kāśyapa (Gayā-kāśyapa) subdued so effortlessly?' The Buddha told the monks: 'Listen carefully to the accumulation of merit and karma that those Kāśyapas (Kāśyapa) gathered, and I will explain it to you.' And the verses are as before. The Buddha told the monks: 'In the distant past, in this Bhadrakalpa (Bhadrakalpa), when people's lifespan was twenty thousand years, there was a Buddha World Honored One named Kāśyapa-tathāgata (Kāśyapa-tathāgata), complete with the ten titles, who appeared in the world, in the Deer Park at the place of the fallen ascetics in the city of Varanasi (Varanasi). At that time, that Buddha World Honored One had completed his work and entered Nirvana. There was a king named Kiliki (Kiliki) who gathered various fragrant woods to burn, and then sprinkled fragrant milk on the fire to extinguish it. He placed his relics in four jeweled vases and built a stūpa (stūpa) in an auspicious location, one yojana (yojana) in length and breadth, and half a yojana in height. At that time, in the city of Varanasi, there was a wealthy householder, whose family was extremely rich, with abundant wealth and possessions, like Vaiśravaṇa (Vaiśravaṇa). And that householder, married a woman from a family of equal status, and after enjoying themselves together, they had three sons. Later, the householder suddenly fell ill, and various treatments were unable to cure him, and he soon passed away. At that time, his sons decorated the hearse with various silks and satins, and transported
彼寒林以火焚燒，號叫悲泣喪事已畢。時長兄言：「所有財物吾今欲分。」時彼二弟而不隨從。其兄數數言欲分之，二弟報曰：「若如此者，先修福業然後聽分。」兄言：「作何等業？」弟曰：「于迦攝佛窣堵波處而為供養。」時兄不信，多時致難，后始隨許。其二弟以種種珍異，于迦攝佛窣堵波所作供養已，便發願言：「由此善根，愿我同於迦攝波佛、應、正等覺所，授最上記：『摩納婆！汝于來世人壽百歲時，當得作佛號釋迦牟尼如來、應、正等覺，彼佛法中而得出家，獲殊勝果。』」兄聞弟等發是愿已，頂禮雙足即發善愿。而我惡性不信正法，由此隨喜善根，亦于彼釋迦牟尼佛，與我五百神變，而見調伏令我出家，既出家已便獲勝果。汝等苾芻勿作異念，彼長兄急性不信正法者，是優樓頻螺迦攝。其二弟者，即那提迦攝、伽耶迦攝等。是由願力故，以五百神變而能調伏之，其那提迦攝、伽耶迦攝而易調伏。頻毗娑羅王為太子時，王舍城中有一長者，彼有園苑花果茂盛，心常愛戀。時頻毗娑羅太子出外，乃見彼園苑，見已即便生愛樂想，告長者曰：「卿可與我此園苑。」長者心生吝惜，竟不與之。如此三返皆不隨從，太子復告曰：「與汝財物園可屬我。」彼答太子曰：「乍可出國終不能與。」太子復告長者：「當
念我言：『若得王位必定取之。』」長者答曰：「汝得王位我必當出。」太子曰：「汝可記憶，我是頻毗娑羅太子。」作是語已便即回車。乃至后時，大蓮華王而年衰老，奄就命終，便以太子紹王。既得王位，強力奪彼園苑。彼長者便生熱惱，而得心病，怨恨而死。於此園中住，作一毒蛇，其蛇常于王所伺求方便。後於芳春之月，王與宮人及諸婇女，往詣園中除去左右，與諸眷屬歡喜受樂，便即睡眠。諸女愛花皆舍王去，唯有一女執刀而衛護王。是時彼蛇見諸女眾皆悉游散，從穴疾出而欲螫王。王福力故，羯蘭鐸迦鳥圍繞其蛇而眾發聲，彼執刀女聞眾鳥聲，復見毒蛇而來向王，即以利刀斷彼蛇命。女為怖故便發大呼，時王從睡驚寤而起，便問女言：「此為何事？」女報王曰：「毒蛇欲來螫王，羯蘭鐸迦鳥群聲繞蛇，我已斷訖。」王聞此事，便敕太子群臣，集王舍城所有人民，在此園苑遠近盈滿聞亂髮聲。其王善治國境內外，諸人聞已皆大悲泣，王告諸人：「若剎帝利灌頂王，有人救命合酬何愿？」群臣白王：「合酬彼人半國之賞。」王言：「羯蘭鐸迦鳥而救我命。若如是者，宜與半國之賞。」大臣復白王曰：「羯蘭鐸迦鳥而非人類，縱得王賞將何所用？其此園苑，施與羯蘭鐸迦鳥，復於終身供給飲食。」王曰：「如卿
所言。」時諸群臣令其園苑周遍蒔竹，以此緣故，號為羯蘭鐸迦竹園。』
「爾時世尊遊行摩羯陀人間王舍城外，在一樹下便住其處。時影勝王聞佛到王舍城外在一樹下，與諸眷屬出王舍城，來詣佛所頂禮佛足退坐一面。爾時世尊為說妙法，示教利喜已默然而住。時影勝王從座而起，偏袒右肩、右膝著地、合掌恭敬而白佛言：『唯愿世尊及諸苾芻，于明晨朝受我微供。』爾時世尊默然受請。時影勝王知佛受請頂禮佛足還至本宮，敕諸眷屬，令辦種種微妙飲食敷設床座，于彼座前，寶瓶盛水安置會中。既敷設已便敕使者，往世尊所白言：『時到。』爾時世尊，于晨朝時著衣持缽，與苾芻眾前後圍繞，入王舍城至王宮中，洗手足已敷座而坐。時王見佛與諸苾芻寂然安坐，時影勝王自手斟酌種種美食，而為供養相續不絕，皆令飽足。飯食已訖，王自行水。佛及苾芻澡漱已畢，王取寶瓶灌世尊掌，而白佛言：『我毗婆迦蘭陀園奉施世尊，唯愿納受。』時佛世尊即說咒愿頌曰：
「『所為佈施者， 必獲其義利； 為利樂佈施， 后必得安樂。』
「爾時世尊說此頌已，與諸苾芻即便往詣羯蘭鐸迦園，止住其中。以是因緣，結集尊者于經中說，佛在此羯蘭鐸迦園，乃至舍利弗目揵連出家，得阿羅漢道。
【現代漢語翻譯】 現代漢語譯本：『正如他們所說。』當時，眾大臣命令在他們的園林周圍遍植竹子，因此，這個地方被稱為羯蘭鐸迦竹園（Karandaka Bamboo Grove，地名）。
當時，世尊（Bhagavan，佛陀）在摩羯陀（Magadha，古印度王國）的人間，王舍城（Rajagriha，古印度城市）外的一棵樹下居住。當時，影勝王（King Bimbisara，頻婆娑羅王）聽說佛陀來到了王舍城外，在一棵樹下，就帶著他的眷屬出王舍城，來到佛陀所在的地方，頂禮佛足，然後退坐在一旁。當時，世尊為他宣說微妙的佛法，開示教導，使他獲得利益和喜悅，然後默默地住在那兒。當時，影勝王從座位上站起來，袒露右肩，右膝著地，合掌恭敬地對佛陀說：『唯愿世尊和各位比丘（bhiksu，佛教出家眾），明天早晨接受我的微薄供養。』當時，世尊默然接受了他的邀請。影勝王知道佛陀接受了他的邀請，就頂禮佛足，回到自己的宮殿，命令他的眷屬準備各種微妙的飲食，鋪設床座，並在座前放置盛滿水的寶瓶，安置在會場中。準備完畢后，他就命令使者前往世尊那裡稟告說：『時間到了。』當時，世尊在早晨穿好衣服，拿著缽，與比丘眾前後圍繞著，進入王舍城，來到王宮中，洗了手腳后，就鋪座而坐。當時，國王看到佛陀和各位比丘安靜地坐著，影勝王就親自斟酌各種美食，為他們供養，相續不斷，使他們都得到飽足。飯食完畢后，國王親自送上凈水。佛陀和比丘們洗漱完畢，國王拿起寶瓶，將水灌入世尊的手中，並對佛陀說：『我將毗婆迦蘭陀園（Vipula Karanda Garden）奉獻給世尊，唯愿您能接受。』當時，佛世尊就說了咒愿頌：
『凡是行佈施的人，必定獲得其中的利益；爲了利益和快樂而佈施，將來必定得到安樂。』
當時，世尊說完這首頌后，就與各位比丘一同前往羯蘭鐸迦園，在那裡居住。因為這個因緣，結集經典的尊者在經中說，佛陀就在這羯蘭鐸迦園，乃至舍利弗（Sariputra，舍利弗）和目揵連（Maudgalyayana，目犍連）出家，證得阿羅漢（Arhat，佛教修行者）道。
【English Translation】 English version: 'As they say.' At that time, the ministers ordered bamboo to be planted all around their gardens, and for this reason, it was called the Karandaka Bamboo Grove.
At that time, the Bhagavan was dwelling outside Rajagriha in the land of Magadha, under a tree. King Bimbisara heard that the Buddha had arrived outside Rajagriha and was under a tree, so he left Rajagriha with his retinue and went to where the Buddha was, bowed at his feet, and sat to one side. At that time, the Bhagavan expounded the wonderful Dharma for him, instructing and benefiting him, and then remained silent. Then King Bimbisara rose from his seat, bared his right shoulder, knelt on his right knee, and respectfully said to the Buddha with his palms together: 'May the Bhagavan and all the bhiksus accept my humble offering tomorrow morning.' At that time, the Bhagavan silently accepted his invitation. King Bimbisara, knowing that the Buddha had accepted his invitation, bowed at his feet and returned to his palace, ordering his retinue to prepare various exquisite foods, set up seats, and place a precious vase filled with water in front of the seats, arranging it in the assembly. After the preparations were complete, he ordered a messenger to go to the Bhagavan and announce: 'The time has come.' At that time, the Bhagavan, in the morning, put on his robes, carried his bowl, and, surrounded by the bhiksu sangha, entered Rajagriha and arrived at the royal palace, washed his hands and feet, and sat down on the prepared seat. When the king saw the Buddha and the bhiksus sitting quietly, King Bimbisara personally poured various delicious foods and offered them continuously, satisfying them all. After the meal was finished, the king personally offered water. After the Buddha and the bhiksus had rinsed their mouths, the king took a precious vase, poured water into the Bhagavan's hands, and said to the Buddha: 'I offer the Vipula Karanda Garden to the Bhagavan, may you accept it.' At that time, the Buddha spoke the verse of blessing:
'Those who give alms will surely obtain its benefits; Giving for benefit and joy, will surely obtain peace and happiness in the future.'
At that time, after the Bhagavan spoke this verse, he went with the bhiksus to the Karandaka Garden and stayed there. Because of this cause, the Venerable One who compiled the scriptures said in the sutra that the Buddha was in this Karandaka Garden, and that Sariputra and Maudgalyayana left home and attained the path of Arhat.
「爾時王舍城中有一長者，請佛世尊及苾芻眾於家供養。於此之時，給孤獨長者別有緣事至王舍城此長者家，便即止宿。其長者于夜初分，即起呼諸家眷屬：『賢首！聖者可起取薪然火、濾水造諸飲食、掃灑塗地、敷妙勝座。』時給孤長者聞此語已，作如是念：『此長者家，為復嫁女？為當娶妻？為復屈勝上客？為復請人？為復請國王家內設食？』作是念已，復問長者向所念事，長者答曰：『亦不嫁女、娶妻、屈客並及王等。如所敷設，明日請佛世尊及僧伽苾芻眾，如法設食。』時給孤獨長者初聞佛名，遍身毛豎心生歡喜，問主長者曰：『是何名佛？』主即答言：『有喬答摩沙門釋迦之子，從釋迦種中以正信故，剃除鬚髮、被著法衣，從家趣于非家，證得無上正等菩提，號之為佛。』彼復問曰：『何名僧伽？』主復答言：『有善男子從剎利種，以正信故，歸佛出家，剃除鬚髮被著法衣，從家趣于非家，名為僧伽。亦有善男子，從婆羅門種族、從薜舍種族、從戍達羅種族，以信心故，剃除鬚髮被著袈裟，從家趣于非家，出家修道，名為僧伽。我請彼佛及僧伽眾，明日於此家中以食供養。』復問長者：『彼佛今在何處？』答曰：『今在寒林棄屍之所毗訶羅住。』給孤獨長者又復問曰：『我可得見彼佛不？』長者答曰
【現代漢語翻譯】 現代漢語譯本： 當時，在王舍城中有一位長者，邀請佛世尊以及眾比丘到家中接受供養。這時，給孤獨長者（Anathapindika，一位著名的佛教施主）因為一些事情來到了王舍城的這位長者家中，便在那裡住了下來。那位長者在夜晚剛開始的時候，就起身呼喚家裡的眷屬：『賢首！聖者！快起來準備柴火點燃，過濾水，製作各種飲食，打掃塗抹地面，鋪設美妙的座位。』當時給孤獨長者聽到這些話后，心中這樣想：『這位長者家，是要嫁女兒嗎？還是要娶媳婦？還是屈尊邀請尊貴的客人？還是請人幫忙？還是請國王到家裡來設宴？』這樣想著，他又問長者剛才所念叨的事情，長者回答說：『也不是嫁女兒、娶媳婦、屈尊邀請客人，也不是請國王等人。像我所安排的，明天要邀請佛世尊以及僧伽（Sangha，佛教僧團）比丘眾，如法地設宴供養。』當時給孤獨長者第一次聽到佛的名字，全身的毛都豎了起來，心中生起歡喜，問主人長者說：『什麼是佛？』主人就回答說：『有一位喬答摩（Gautama，釋迦牟尼佛的姓）沙門（Sramana，出家修行者），是釋迦（Sakya，釋迦族）的後裔，因為對正法的信仰，剃除了鬚髮、穿上了法衣，從家庭走向了非家庭的生活，證得了無上正等菩提（Anuttara-samyak-sambodhi，最高的覺悟），被稱為佛。』他又問：『什麼是僧伽？』主人又回答說：『有善男子從剎帝利（Kshatriya，印度種姓制度中的武士階層）種姓，因為對正法的信仰，歸依佛而出家，剃除了鬚髮穿上了法衣，從家庭走向了非家庭的生活，這被稱為僧伽。也有善男子，從婆羅門（Brahmana，印度種姓制度中的祭司階層）種族、從吠舍（Vaishya，印度種姓制度中的商人階層）種族、從首陀羅（Shudra，印度種姓制度中的奴隸階層）種族，因為信心，剃除了鬚髮穿上了袈裟，從家庭走向了非家庭的生活，出家修道，這被稱為僧伽。我邀請那位佛以及僧伽眾，明天在這個家中用食物供養他們。』他又問長者：『那位佛現在在哪裡？』回答說：『現在在寒林（Sitalavana，停屍場）棄屍的地方的毗訶羅（Vihara，寺院）居住。』給孤獨長者又問：『我可以去見那位佛嗎？』長者回答說：
【English Translation】 English version: At that time, in the city of Rajagriha (Wangshecheng), there was a wealthy householder who invited the World Honored Buddha and the Sangha (Sengqie, the Buddhist monastic community) of Bhikshus (Biqiu, monks) to his home for a meal offering. At this time, Anathapindika (Gudugudu, a great benefactor of the Buddha) had some business to attend to and came to the householder's home in Rajagriha, and he stayed there. In the early part of the night, the householder got up and called out to his family members: 'Wise ones! Holy ones! Get up quickly to prepare firewood to light the fire, filter water, prepare various foods, sweep and smear the ground, and prepare excellent seats.' When Anathapindika heard these words, he thought to himself: 'Is this householder marrying off a daughter? Or is he taking a wife? Or is he honoring a superior guest? Or is he inviting someone for help? Or is he inviting the king to his home for a meal?' Thinking this, he asked the householder about what he was planning. The householder replied: 'It is neither marrying off a daughter, nor taking a wife, nor honoring a guest, nor inviting the king or others. As I have arranged, tomorrow I will invite the World Honored Buddha and the Sangha of Bhikshus to offer them a meal according to the Dharma (Fa, the teachings of the Buddha).' When Anathapindika first heard the name of the Buddha, the hairs on his body stood on end, and joy arose in his heart. He asked the host householder: 'What is the meaning of Buddha (Fo)?' The host replied: 'There is a Shramana (Shamen, a wandering ascetic) named Gautama (Qiaodama, the family name of the Buddha), the son of the Sakyas (Shijia, the clan of the Buddha), who, because of his faith in the true Dharma, shaved his head and beard, donned the Dharma robes, and went forth from home to a life without a home, attaining Anuttara-samyak-sambodhi (Wushang zhengdeng pouti, unsurpassed perfect enlightenment), and is called the Buddha.' He further asked: 'What is the meaning of Sangha?' The host replied: 'There are good men from the Kshatriya (Chali, the warrior caste) caste who, because of their faith in the true Dharma, take refuge in the Buddha and leave home, shaving their heads and beards and donning the Dharma robes, going forth from home to a life without a home, and this is called the Sangha. There are also good men from the Brahmana (Poluomen, the priestly caste) caste, from the Vaishya (Pisha, the merchant caste) caste, and from the Shudra (Shoutuluo, the laborer caste) caste, who, because of their faith, shave their heads and beards and don the Kasaya (Jiasha, monastic robe), going forth from home to a life without a home, leaving home to cultivate the Way, and this is called the Sangha. I have invited that Buddha and the Sangha to offer them food in this house tomorrow.' He further asked the householder: 'Where is that Buddha now?' The host replied: 'He is now residing in the Vihara (Piheluo, monastery) in the charnel ground of the Cold Forest (Hanlin, a cemetery).' Anathapindika further asked: 'May I be allowed to see that Buddha?' The householder replied:
：『汝可得見，然於此待。若明日世尊至，汝必得見。』是時給孤長者繫念于佛，便即昏沉，忽然驚寤而天未曙心作明想，行詣善自在城門。其國常法，夜分初更不閉，防外使來令無障礙，於後夜分城門亦開，用防內使無有障礙。給孤長者，見門開明隨明而出，既出城門光明即沒。是時天暗，心生怖懼身毛皆豎。『我今於此，恐人及非人而見損害。』作此念已即欲卻回。時此城門所居天神即放光明，從城門外乃至寒林，于其中間而皆大明。其神復報長者曰：『汝可前行，有大饒益勿生回想。何以故？』而說頌曰：
「『駿馬滿百匹， 紫磨金百斤； 馭牝兩車輪， 其數皆有百。 載以種種物， 而用行檀施； 不如發一步， 向佛之功德， 如是等校量， 十六分中一。 假使象百頭， 皆以金交絡， 覆載妙寶帳， 而用行檀施； 不如發一步， 向佛之功德， 十六分中一。 復有百美女， 婇媛中最勝， 頸絡妙珠瓔， 臂搖眾寶釧， 如是行檀施； 不如發一步， 向佛之功德， 十六分中一。』
「天覆告曰：『汝可前行，有大饒益，勿生回想。』時給孤長者而白天曰：『賢首！汝是何人？』彼天答曰：『我昔是汝
【現代漢語翻譯】 現代漢語譯本：『你可以見到，但要在這裡等待。如果明天世尊（Bhagavan，指佛陀）到來，你必定能見到。』當時給孤長者（Anathapindika，一位富有的商人，以慷慨著稱）心中想著佛陀，便即昏沉，忽然驚醒時天還沒亮，心中想著光明，前往善自在城門。那個國家的常法是，夜晚的第一更不會關閉城門，防止外國使者前來受到阻礙，在後半夜城門也會打開，用來防止國內的使者受到阻礙。給孤長者看見城門打開且光明，便隨著光明而出，既出城門光明就消失了。當時天色昏暗，心中生出怖畏，身上汗毛都豎了起來。『我現在在這裡，恐怕會被人或者非人傷害。』產生這個念頭后就想退回去。這時這座城門所居住的天神就放出光明，從城門外直到寒林（墳地），在其中間都非常明亮。那位天神又告訴長者說：『你可以向前走，有很大的利益，不要產生退回的想法。為什麼呢？』於是說了這首偈： 『一百匹駿馬，一百斤紫磨金；駕馭母馬的兩輛車輪，數量都有各一百。裝載著各種各樣的物品，用來進行佈施；不如邁出一步，走向佛陀的功德，像這樣比較衡量，連十六分之一都比不上。假如有百頭大象，都用金子交錯裝飾，又裝載著精妙的寶帳，用來進行佈施；不如邁出一步，走向佛陀的功德，連十六分之一都比不上。又有百位美女，是婇女中最出色的，脖子上戴著精妙的珠寶瓔珞，手臂搖動著眾多的寶釧，像這樣進行佈施；不如邁出一步，走向佛陀的功德，連十六分之一都比不上。』 天神又告訴他說：『你可以向前走，有很大的利益，不要產生退回的想法。』當時給孤長者問天神說：『賢首！你是誰？』那位天神回答說：『我過去是你的……』
【English Translation】 English version: 'You may see him, but wait here. If the World Honored One (Bhagavan, referring to the Buddha) arrives tomorrow, you will surely see him.' At that time, Anathapindika (a wealthy merchant known for his generosity), with his mind focused on the Buddha, fell into a daze. Suddenly awakening before dawn, with thoughts of light in his mind, he went towards the gate of Shubhavyuha city. The customary law of that country was that the city gate would not be closed during the first watch of the night, to prevent foreign envoys from being obstructed. The city gate would also be opened in the later part of the night to prevent domestic envoys from being obstructed. Anathapindika saw the gate open and illuminated, and followed the light out. Once he exited the city gate, the light vanished. At that time, it was dark, and fear arose in his heart, causing the hairs on his body to stand on end. 'Now that I am here, I fear being harmed by humans or non-humans.' Having this thought, he wanted to turn back. At that moment, the deity residing at the city gate emitted light, illuminating the area from outside the city gate all the way to the charnel ground (cemetery). The deity then told the elder: 'You may proceed forward, there is great benefit, do not have thoughts of turning back. Why is that?' And spoke this verse: 'A hundred swift horses, a hundred catties of purple-tinged gold; two chariot wheels drawn by mares, each numbering a hundred. Loaded with various kinds of goods, used for the act of giving; it is not equal to taking one step towards the Buddha, the merit of which, when compared and measured, is not even one-sixteenth. Suppose there are a hundred elephants, all adorned with interwoven gold, and loaded with exquisite jeweled canopies, used for the act of giving; it is not equal to taking one step towards the Buddha, not even one-sixteenth. Furthermore, there are a hundred beautiful women, the most outstanding among the consorts, their necks adorned with exquisite jeweled necklaces, their arms shaking with numerous jeweled bracelets, used for the act of giving; it is not equal to taking one step towards the Buddha, not even one-sixteenth.' The deity further told him: 'You may proceed forward, there is great benefit, do not have thoughts of turning back.' At that time, Anathapindika asked the deity: 'Virtuous one! Who are you?' The deity replied: 'I was formerly your...'
善友，名摩頭肩，我于舍利弗、大目揵連，甚大信心尊重禮拜，命終之後生四天王宮，為護眾生住此善自在城門。是汝昔友，今故相告。汝可前行有大利益，勿生退想。』爾時給孤長者心作是念：『佛者，超出異生，不同余聖，其所說法深可尊重，是故諸天見佛生大歡喜。』念已乘天光明即詣寒林。爾時世尊知給孤長者來故，即出寺門而以經行。給孤長者前至佛所，以居士法問訊世尊：『寢膳安不？』爾時世尊以頌答曰：
「『離一切煩惱， 心不染諸欲； 得無漏解脫， 常得安樂眠。 斷一切結縛， 心息熱煩惱； 寂靜得心者， 乃可安樂眠。』
「爾時世尊說是頌已，與給孤長者俱還精舍敷座而坐，給孤長者頂禮佛足退坐一面。時世尊為給孤長者，演說妙法示教利喜。如佛常法：所謂先說佈施功德、持戒功德、受天果報功德，不樂諸欲過失受煩惱事，讚歎出家清凈觀察殊勝功德，宗法廣為演說。世尊知給孤長者心生踴躍歡喜，心無障礙堪受勝法善能了知。是時世尊為說勝法，所謂苦集滅道，此四諦法廣大演說。猶如離垢凈衣將染受鮮好色，給孤長者亦復如是，不離本座證四聖諦，所謂苦集滅道。給孤獨長者，以見法已得法、了知法深入法，斷諸疑惑不受他教，自能了知不被他引
【現代漢語翻譯】 現代漢語譯本： 『善友啊，我的名字叫摩頭肩（Matukaya），我對舍利弗（Sariputta）、大目揵連（Mahamoggallana）有極大的信心，尊重並禮拜他們，我死後生到了四天王宮（Catumaharajika），爲了守護眾生而住在這裡，在善自在城門（Sudassana）。我是你以前的朋友，現在特地來告訴你。你繼續前行會有很大的利益，不要產生退縮的想法。』當時給孤長者（Anathapindika）心中這樣想：『佛陀（Buddha）超越了所有凡夫俗子，不同於其他的聖人，他所說的法非常值得尊重，所以諸天看到佛陀都會生起極大的歡喜。』這樣想著，他乘著天上的光明來到了寒林（Sitavana）。當時世尊（Bhagavan）知道給孤長者要來，就走出寺門開始經行。給孤長者來到佛陀面前，用居士的禮節問候世尊：『睡眠和飲食都安好嗎？』當時世尊用偈頌回答說： 『遠離一切煩惱， 內心不被各種慾望沾染； 獲得沒有煩惱的解脫， 常常能夠安樂地睡眠。 斷除一切束縛， 內心止息熱惱的煩惱； 內心寂靜的人， 才能夠安樂地睡眠。』 當時世尊說完這個偈頌后，與給孤長者一同回到精舍，鋪設座位坐下，給孤長者頂禮佛足後退到一旁坐下。這時世尊為給孤長者演說微妙的佛法，開示教導，使他獲得利益和歡喜。就像佛陀通常的做法一樣：先說佈施的功德、持戒的功德、獲得天界果報的功德，以及不樂於各種慾望的過失和遭受煩惱的事情，讚歎出家清凈和觀察殊勝的功德，然後廣泛地演說宗法。世尊知道給孤長者心中生起踴躍的歡喜，內心沒有障礙，能夠接受殊勝的佛法，並且能夠很好地理解。這時世尊為他說殊勝的佛法，也就是苦、集、滅、道（Dukkha, Samudaya, Nirodha, Magga）這四聖諦（Four Noble Truths），並對此進行廣大的演說。就像沒有污垢的乾淨衣服容易被染上鮮艷的顏色一樣，給孤長者也是這樣，沒有離開座位就證得了四聖諦，也就是苦、集、滅、道。給孤獨長者因為已經見法、得法、了知法、深入法，斷除了一切疑惑，不再接受其他人的教導，自己能夠了知，不被他人引導。
【English Translation】 English version: 'Good friend, my name is Matukaya (name of a deva), and I have great faith in Sariputta (one of the Buddha's chief disciples) and Mahamoggallana (another of the Buddha's chief disciples), respecting and bowing to them. After my death, I was born in the Catumaharajika (the heaven of the Four Great Kings) and reside here to protect sentient beings, at the Sudassana (name of a city gate) city gate. I am your former friend, and I am telling you this now. You will have great benefits if you continue forward, do not have thoughts of retreating.' At that time, Anathapindika (a wealthy merchant and benefactor of the Buddha) thought to himself: 'The Buddha (the enlightened one) surpasses all ordinary beings, different from other saints. What he teaches is deeply worthy of respect, so the devas (gods) feel great joy when they see the Buddha.' Thinking this, he rode on heavenly light and went to Sitavana (a charnel ground). At that time, the Bhagavan (the Blessed One, another name for the Buddha), knowing that Anathapindika was coming, went out of the monastery gate and began walking back and forth. Anathapindika went to the Buddha and greeted the Blessed One according to the custom of a layman: 'Are your sleep and meals comfortable?' At that time, the Blessed One answered with a verse: 'Free from all afflictions, The mind is not stained by desires; Having attained liberation without outflows, One always obtains peaceful sleep. Having severed all bonds, The mind ceases from hot afflictions; One who has calmed the mind, Can obtain peaceful sleep.' At that time, after the Blessed One spoke this verse, he returned to the monastery with Anathapindika, spread out a seat, and sat down. Anathapindika bowed at the Buddha's feet and sat to one side. Then the Blessed One expounded the wonderful Dharma (the teachings of the Buddha) for Anathapindika, instructing, teaching, benefiting, and delighting him. As was the Buddha's usual practice: first, he spoke of the merits of generosity, the merits of upholding precepts, the merits of receiving heavenly rewards, the faults of not delighting in various desires and the matters of suffering afflictions, praising the purity of renunciation and observing the supreme merits, and then widely expounding the Dharma. The Blessed One knew that Anathapindika's heart was filled with joy and delight, that his mind was without obstacles, capable of receiving the supreme Dharma, and able to understand it well. At that time, the Blessed One spoke the supreme Dharma for him, namely the Four Noble Truths (Ariya-sacca) of suffering, its origin, its cessation, and the path (Dukkha, Samudaya, Nirodha, Magga), and widely expounded on these Four Noble Truths. Just as a clean cloth without stains easily receives a bright color, Anathapindika was also like that, without leaving his seat, he attained the Four Noble Truths, namely suffering, its origin, its cessation, and the path. Because Anathapindika had seen the Dharma, attained the Dharma, understood the Dharma, and deeply entered the Dharma, he had cut off all doubts, no longer accepted the teachings of others, was able to understand for himself, and was not led by others.
，于師教中心無怖畏。時給孤獨長者，從座而起偏露一肩，即于佛前合掌恭敬，而白佛言：『我已入法，一心歸佛、歸法及苾芻僧伽。唯愿授我鄔波索迦戒，從今盡命、永斷殺生、心凈歸依。』爾時世尊告給孤獨長者曰：『汝名字何？』長者白曰：『我名蘇達多，然我資給孤獨食，是故諸人號給孤獨。』佛告長者曰：『汝何處人？』長者答曰：『在此北方嬌薩羅國室羅筏城外有邑，我住彼中。唯愿世尊而受我請詣室羅筏城，受我供養乃至盡形，及苾芻僧伽四事供養。』佛告長者曰：『室羅筏城中有寺以不？』長者答曰：『彼城無寺。』世尊告曰：『彼若有寺，僧伽應來往。彼既無寺，若為安置？』長者答曰：『唯愿世尊而受我請向室羅筏城，我當造寺令苾芻眾往來安置止息思惟。』世尊默然受請。是時長者知佛許已，即從座起頂禮佛足卻還本處。
「彼時長者，王舍城中事既了已，還至佛所頂禮佛足卻坐一面，而白佛言：『唯愿世尊遣一苾芻與我為伴，往室羅筏造立住處，安置世尊及苾芻僧眾。』佛作是念：『苾芻眾中誰能調伏室羅筏城人及長者眷屬？』世尊知舍利弗堪彼調伏，世尊念已告具壽舍利弗言：『汝應觀察給孤獨長者眷屬及室羅筏城人，應往教化造立毗訶羅。』舍利弗默然受佛敕已，頂禮佛足與長者
【現代漢語翻譯】 現代漢語譯本：在師長的教導中心中沒有怖畏。當時給孤獨長者（Anathapindika，一位以樂善好施、救濟孤獨者而聞名的富商），從座位上站起來，袒露右肩，在佛陀面前合掌恭敬，對佛說：『我已經進入佛法，一心皈依佛、皈依法以及比丘僧團。懇請您授予我優婆塞（Upasaka，在家男居士）戒，從今往後直到生命終結，永遠斷絕殺生，以清凈的心皈依。』當時世尊告訴給孤獨長者說：『你叫什麼名字？』長者回答說：『我名叫蘇達多（Sudatta），但我經常資助、供給孤獨的人食物，所以人們都稱我為給孤獨。』佛陀告訴長者說：『你是哪裡人？』長者回答說：『在北方憍薩羅國（Kosala）室羅筏城（Sravasti）外有一個村邑，我就住在那裡。懇請世尊接受我的邀請前往室羅筏城，接受我的供養直到我生命終結，以及對比丘僧團的四事供養（飲食、衣服、臥具、醫藥）。』佛陀告訴長者說：『室羅筏城中有寺廟嗎？』長者回答說：『那個城裡沒有寺廟。』世尊說：『那裡如果有寺廟，僧團就可以來往。那裡既然沒有寺廟，要如何安置他們呢？』長者回答說：『懇請世尊接受我的邀請前往室羅筏城，我將建造寺廟，讓比丘眾可以來往、安置、止息和思惟。』世尊默然接受了他的邀請。當時長者知道佛陀已經答應，就從座位上站起來，頂禮佛足，然後回到自己的位置。 當時，長者在王舍城（Rajagrha）的事情處理完畢后，回到佛陀那裡，頂禮佛足後坐在一旁，對佛說：『懇請世尊派遣一位比丘與我同行，前往室羅筏城建造住所，安置世尊和比丘僧眾。』佛陀心想：『比丘眾中誰能夠調伏室羅筏城的人以及長者的眷屬呢？』世尊知道舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）能夠調伏他們，世尊想到這裡，就告訴具壽舍利弗說：『你應該去觀察給孤獨長者的眷屬以及室羅筏城的人，應該前去教化他們，建造精舍（Vihara，寺廟）。』舍利弗默然接受了佛陀的命令，頂禮佛足，與長者
【English Translation】 English version: In the teacher's instruction, there is no fear in the heart. At that time, Anathapindika (Anathapindika, a wealthy merchant known for his philanthropy and helping the lonely and destitute), arose from his seat, bared one shoulder, and with his palms together respectfully before the Buddha, said to the Buddha: 'I have already entered the Dharma, and wholeheartedly take refuge in the Buddha, the Dharma, and the Bhikshu Sangha (community of monks). I beseech you to grant me the Upasaka (Upasaka, a male lay devotee) precepts, and from now until the end of my life, I will forever abstain from killing, and with a pure heart take refuge.' At that time, the World Honored One told Anathapindika, 'What is your name?' The elder replied, 'My name is Sudatta, but I often provide food for the lonely and destitute, so people call me Anathapindika.' The Buddha told the elder, 'Where are you from?' The elder replied, 'In the north, outside the city of Sravasti (Sravasti) in the Kosala (Kosala) kingdom, there is a village where I live. I beseech the World Honored One to accept my invitation to go to Sravasti, to receive my offerings until the end of my life, and to provide the four requisites (food, clothing, bedding, and medicine) to the Bhikshu Sangha.' The Buddha told the elder, 'Is there a monastery in Sravasti?' The elder replied, 'There is no monastery in that city.' The World Honored One said, 'If there were a monastery there, the Sangha could come and go. Since there is no monastery there, how can they be accommodated?' The elder replied, 'I beseech the World Honored One to accept my invitation to go to Sravasti, and I will build a monastery so that the Bhikshu Sangha can come and go, be accommodated, rest, and contemplate.' The World Honored One silently accepted his invitation. At that time, the elder knew that the Buddha had agreed, so he arose from his seat, prostrated at the Buddha's feet, and returned to his place. At that time, after the elder had finished his business in Rajagrha (Rajagrha), he returned to the Buddha, prostrated at the Buddha's feet, and sat to one side, saying to the Buddha: 'I beseech the World Honored One to send a Bhikshu to accompany me to Sravasti to build a dwelling place, to accommodate the World Honored One and the Bhikshu Sangha.' The Buddha thought: 'Among the Bhikshus, who is able to subdue the people of Sravasti and the elder's family?' The World Honored One knew that Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom) was capable of subduing them, and having thought this, the World Honored One told the Venerable Sariputra: 'You should observe the family of Anathapindika and the people of Sravasti, and you should go to teach them and build a Vihara (Vihara, monastery).' Sariputra silently accepted the Buddha's command, prostrated at the Buddha's feet, and with the elder
同行。
「爾時具壽舍利子，于夜分盡至明清旦，執持衣缽入王舍大城次第乞食，卻還本處飯食訖，攝衣缽所有臥具，襞揲一處付余苾芻，往室羅筏城。時給孤長者資辦道糧，漸至室羅筏城外，游諸園苑，林泉形勝可愛樂處，堪作寺舍。『去室羅筏城不遠不近，寂靜無有雜聲，亦無大風復不大熱，亦無蚊虻蛇蝎等。有此勝地，為我世尊造立寺舍。』給孤長者遊行，至誓多太子園林中。其園去城不遠不近，晝夜寂靜乃至無有諸毒蟲等，堪作寺舍。見此園已，入室羅筏城不歸本住，便往太子誓多宮所，而白太子言：『可與我彼園，當爲世尊造立寺舍。』太子報曰：『彼非是園而是苑林。』長者復白曰：『無問園苑，處所與我。』如是三請，太子報曰：『我實不應而舍此園，縱得布金遍地，我終不與。』長者復白曰：『汝已定價，汝可取直，其園林屬我。』太子報曰：『是誰定價？』長者白曰：『汝自定價。』因即爭競不定，共詣斷事人所。爾時四天王聞斯事已便作是念：『今給孤長者為世尊造立寺舍，我當資助。』作此念已，遂即各化為斷事人，於法司坐。時誓多太子給孤長者，共到其處，給孤長者及太子各具因緣白。斷事人議曰：『太子！汝自定價，園屬長者，太子取金。』太子既見斷已，默然而去。是時給孤長
【現代漢語翻譯】 現代漢語譯本： 同行。
『那時，具壽舍利子在夜裡結束時分，直到清晨，拿著衣缽進入王舍大城依次乞食，返回住處吃完飯，整理好衣缽和所有臥具，疊放在一處交給其他比丘，前往室羅筏城。當時給孤長者準備好路上的食物，逐漸到達室羅筏城外，遊覽各個園林，林泉的形狀和景色非常可愛，是適合建造寺廟的地方。』這裡距離室羅筏城不遠也不近，寂靜沒有嘈雜的聲音，也沒有大風，不太熱，也沒有蚊子、虻蟲、蛇、蝎子等。有這樣好的地方，為我的世尊建造寺廟。』給孤長者想著，到達誓多太子（Jetakumāra）的園林中。那個園林距離城市不遠也不近，日夜寂靜，甚至沒有各種毒蟲等，適合建造寺廟。看到這個園林后，進入室羅筏城沒有回到原來的住處，就前往太子誓多的住所，對太子說：『可以把那個園林給我嗎？我將為世尊建造寺廟。』太子回答說：『那不是園林，而是苑林。』長者又說：『不要管是園林還是苑林，把這個地方給我。』這樣請求了三次，太子回答說：『我實在不應該捨棄這個園林，即使得到用金子鋪滿整個地面，我也終究不會給你的。』長者又說：『你已經定了價格，你可以收取相應的金子，這個園林就屬於我了。』太子說：『是誰定的價格？』長者說：『你自己定的價格。』因此就爭論不休，一起去請斷事人來裁決。當時四大天王聽到這件事後，就想：『現在給孤長者為世尊建造寺廟，我應當資助他。』這樣想著，就各自化身為斷事人，坐在法庭上。當時誓多太子和給孤長者，一起到那個地方，給孤長者和太子各自陳述了事情的經過。斷事人商議說：『太子！你自己定了價格，園林屬於長者，太子收取金子。』太子看到已經裁決完畢，默默地離開了。這時給孤長者
【English Translation】 English version: The Companion.
『At that time, the Venerable Śāriputra, as the night ended and dawn approached, took his robes and bowl and entered the great city of Rājagṛha to beg for alms in order. Returning to his dwelling place, he finished his meal, gathered his robes and all his bedding, folded them together, and entrusted them to other monks, then set out for Śrāvastī. At that time, the Elder Anāthapiṇḍada prepared provisions for the journey and gradually arrived outside the city of Śrāvastī, wandering through various gardens and groves, where the springs and scenery were delightful and suitable for building a monastery. 『Not too far from Śrāvastī, yet not too close, it is quiet and free from noise, without strong winds or excessive heat, and without mosquitoes, gadflies, snakes, scorpions, and the like. This is an excellent place to build a monastery for my Blessed One.』 Thinking thus, Anāthapiṇḍada arrived at the park of Prince Jetakumāra (Jetakumāra). That park was neither too far from the city nor too close, quiet day and night, and even free from various poisonous insects, making it suitable for building a monastery. Seeing this park, he entered the city of Śrāvastī without returning to his original dwelling, and went to the palace of Prince Jeta, saying to the prince, 『May I have that park? I will build a monastery for the Blessed One.』 The prince replied, 『That is not a park, but a pleasure garden.』 The elder replied again, 『Regardless of whether it is a park or a pleasure garden, give me this place.』 After requesting this three times, the prince replied, 『I really should not give up this park, even if I were to receive gold covering the entire ground, I would still not give it to you.』 The elder replied again, 『You have already set a price, you can take the corresponding gold, and the park will belong to me.』 The prince said, 『Who set the price?』 The elder said, 『You yourself set the price.』 Therefore, they argued endlessly and went together to seek judgment from arbitrators. At that time, the Four Heavenly Kings, having heard of this matter, thought, 『Now Anāthapiṇḍada is building a monastery for the Blessed One, I should assist him.』 Thinking thus, they each transformed into arbitrators and sat in the court of law. At that time, Prince Jeta and Anāthapiṇḍada both arrived at that place, and each of them presented the circumstances of the matter. The arbitrators deliberated and said, 『Prince! You yourself set the price, the park belongs to the elder, and the prince receives the gold.』 The prince, seeing that the judgment had been made, silently departed. At that time, Anāthapiṇḍada』
者，還家敕諸僮僕，以車象牛驢擔負筐籠，運載其金，至誓多林用布其地，有少未遍。於時長者心自思惟：『若取大藏金即太多，欲開小藏復恐不足。』又作是念：『諸藏之中何者不多不少，而得充足？』爾時太子見長者默住思惟，即便生念：『給孤長者心應生退，為一園林豈能捨此積集多金？』作是念已告長者曰：『汝心應退，當卻收取金，其園還我。』長者告曰：『太子！我心不退，然心中所計，欲開何藏不多不少而得充足？』太子聞此語已便作是念：『世尊威德不可思議，其法亦不可思議，是故長者能捨積聚無量金寶。』作此念已告長者曰：『其地金未遍處，應收卻還，我為世尊而作寺門。』長者報曰：『隨意可為世尊而作寺門。』
「爾時給孤長者為世尊初欲造寺，諸外道眾極生怨恨心懷熱惱，共集一處往長者所。到已便作是言：『長者！汝不應為喬答摩沙門造立寺舍。何以故？我等先已分界，彼王舍城可喬答摩居止，此室羅筏城而我等住，是故不應造寺。』長者報曰：『汝等祇可分自國境，不應共分我園，我所造功德皆由自心。』諸外道等見長者堅意不移，即詣王所具陳上事，給孤長者共對獲勝。彼外道心生忿怒面現惡相，便作是語：『我終不從汝志，然喬答摩沙門上首弟子，與我等共相論議，若能
【現代漢語翻譯】 這時，須達多（Sudatta，給孤獨長者之名）回到家中，命令所有的僕人，用車輛、大象、牛、驢，以及各種擔子和筐籠，運載他的黃金，送到誓多林（Jetavana）去鋪地，但還有少部分地方沒有鋪滿。當時，須達多長者心中思忖：『如果取用大藏的金子，那就太多了；想要打開小藏，又恐怕不夠。』他又這樣想：『在所有的金藏中，哪一個不多不少，而能夠充足呢？』這時，祇陀（Jeta）太子看到長者沉默不語，心中思索，便生起這樣的念頭：『須達多長者的心可能退卻了，爲了一個園林，難道他會捨棄這些積聚的大量金子嗎？』產生這個念頭后，他就告訴長者說：『你的心可能退卻了，應當把金子收回去，這個園林還給我。』長者回答說：『太子！我的心沒有退卻，只是心中在考慮，要打開哪個金藏，才能不多不少而足夠呢？』太子聽到這些話后，便這樣想：『世尊（Buddha）的威德不可思議，他的法（Dharma）也不可思議，所以這位長者能夠捨棄積聚的無量金寶。』產生這個念頭后，他就告訴長者說：『那些金子沒有鋪到的地方，應當收起來還回去，我為世尊建造寺廟的大門。』長者回答說：『可以隨意為世尊建造寺廟的大門。』 當時，給孤獨長者為世尊最初想要建造寺廟，那些外道眾生非常怨恨，心中煩惱，聚集在一起前往長者住所。到達后，他們便這樣說：『長者！你不應該為喬答摩（Gautama，佛陀的姓）沙門（Shramana，出家修行者）建造寺舍。為什麼呢？我們先前已經劃分了界限，王舍城（Rajagriha）可以給喬答摩居住，這室羅筏城（Shravasti）是我們居住的地方，所以不應該建造寺廟。』長者回答說：『你們只可以劃分你們自己的國境，不應該共同劃分我的園林，我所做的功德都是由我自己的心意決定的。』那些外道看到長者心意堅定不移，就前往國王那裡，詳細陳述了這件事，給孤獨長者與他們對質並獲勝。那些外道心中憤怒，面露兇相，便這樣說：『我終究不會順從你的意願，然而喬答摩沙門的首座弟子，與我們共同辯論，如果能
【English Translation】 Then, Sudatta (meaning of Sudatta, the name of Anathapindika) returned home and ordered all the servants to transport his gold with carts, elephants, oxen, donkeys, carrying poles and baskets, to Jetavana to cover the ground, but some areas were still not covered. At that time, Anathapindika thought to himself: 'If I take from the large treasury, it will be too much; if I want to open the small treasury, I am afraid it will not be enough.' He also thought: 'Among all the treasuries, which one is neither too much nor too little, but sufficient?' At this time, Prince Jeta (meaning of Jeta) saw the elder silent and contemplating, and the thought arose in his mind: 'Anathapindika's heart may be retreating; for the sake of a garden, would he give up this accumulated wealth?' Having this thought, he said to the elder: 'Your heart may be retreating; you should take the gold back, and return the garden to me.' The elder replied: 'Prince! My heart is not retreating, but I am considering in my heart which treasury to open that would be neither too much nor too little and sufficient?' When the prince heard these words, he thought: 'The power and virtue of the World Honored One (meaning of Buddha) are inconceivable, and his Dharma (meaning of Dharma) is also inconceivable, so this elder can give up the accumulated immeasurable gold and treasures.' Having this thought, he said to the elder: 'The places where the gold has not been spread should be collected and returned, and I will build the temple gate for the World Honored One.' The elder replied: 'You can build the temple gate for the World Honored One as you wish.' At that time, when Anathapindika initially wanted to build a temple for the World Honored One, those non-Buddhist (外道) beings were very resentful, their hearts were troubled, and they gathered together to go to the elder's residence. Upon arriving, they said: 'Elder! You should not build a temple for Gautama (meaning of Gautama, Buddha's family name) the Shramana (meaning of Shramana, a renunciate practitioner). Why? We have already divided the boundaries, Rajagriha (meaning of Rajagriha) can be for Gautama to reside in, and Shravasti (meaning of Shravasti) is where we live, so you should not build a temple.' The elder replied: 'You can only divide your own territory, you should not jointly divide my garden; the merits I make are all determined by my own mind.' When those non-Buddhists saw that the elder's intention was firm and unwavering, they went to the king and explained the matter in detail. Anathapindika confronted them and won. Those non-Buddhists were angry in their hearts, their faces showed evil expressions, and they said: 'I will never comply with your wishes, but the foremost disciple of Gautama the Shramana should debate with us, if he can'
勝我隨意造寺。』長者報曰：『可爾！然我且問舍利子，若見許可，即來報汝。』長者即往尊者舍利子所，頂禮雙足退坐一面，而即白言：『大德！諸外道等皆作是語：「汝欲作寺，云我制汝。」又言：「喬答摩沙門上首弟子，今現在此與我論議，若能勝我聽汝造寺。」未審尊者，如何當擬？』舍利子聞斯語已，便即觀察此輩外道及室羅人民，頗有善根不？既觀察已知有善根。又復觀察：誰有善根堪調伏不？自心觀見我能調伏。又復觀察：幾時應來集會？觀見根器，卻後七日可能集會。作觀察已告長者曰：『可隨汝意，卻後七日我當論議。』給孤長者歡喜踴躍，頂禮舍利子足，往外道所而作是言：『聖者！舍利弗作如是語：「卻後七日應當論議。」』彼外道眾聞斯語已，共相謂曰：『有二種因緣。何以為二？一者舍利子必應逃走，二者應覓伴侶，以此之緣延期七日。』外道復相謂曰：『我等亦可覓當宗知友。』彼皆分頭散訪達本宗者，乃見一梵志名曰赤眼，善能幻化，既得見已便即告曰：『汝之與我同修道行，我等今呼喬答摩沙門上首弟子共為論議。彼今已求伴侶，汝可共相資助。』其梵志問曰：『幾時當論？』報曰：『卻後七日。』梵志答言：『可爾！若會集時汝當報我。』諸外道等恐怖煩惱每日各更求覓伴侶。期
【現代漢語翻譯】 現代漢語譯本： 『勝過我，你就可以隨意建造寺廟。』長者回答說：『可以！但我先去問問舍利子（Sariputra，佛陀十大弟子之一，以智慧著稱），如果他同意，我就來回復你。』長者立刻前往尊者舍利子那裡，頂禮他的雙足，退到一旁坐下，然後稟告說：『大德！那些外道都在這樣說：「你想要建造寺廟，除非我允許。」又說：「喬答摩（Gautama，釋迦牟尼佛的姓氏）沙門（Sramana，指佛教出家人）的首座弟子現在在這裡，要與我們辯論，如果能勝過我們，就允許你建造寺廟。」不知道尊者您打算如何應對？』舍利子聽了這些話后，立刻觀察這些外道和室羅（Sravasti，古印度城市，舍衛城）的人民，是否具有善根？觀察後知道他們具有善根。又進一步觀察：誰具有善根可以被調伏？從自己的內心觀察到自己能夠調伏他們。又進一步觀察：應該在什麼時候前去？觀察到他們的根器，七天之後可能可以。觀察完畢后，告訴給孤獨長者說：『可以按照你的意思，七天之後我將與他們辯論。』給孤獨長者歡喜雀躍，頂禮舍利子的雙足，前往外道那裡，對他們說：『聖者！舍利弗（Sariputra）這樣說：「七天之後應當辯論。」』那些外道聽了這些話后，互相議論說：『有兩種原因。哪兩種原因呢？一是舍利子必定會逃走，二是應該是在尋找幫手，因為這些原因才延期七天。』外道又互相議論說：『我們也可以尋找本宗的知己朋友。』他們都分頭去尋找精通本宗的人，找到了一位名叫赤眼的梵志（Brahmin，印度教祭司），擅長幻術，見到他后立刻告訴他說：『你與我們一同修行，我們現在要請喬答摩沙門的首座弟子來與我們辯論。他現在已經在尋找幫手了，你可以來幫助我們。』那位梵志問道：『什麼時候辯論？』回答說：『七天之後。』梵志回答說：『可以！如果集會的時候，你要告訴我。』那些外道恐怖煩惱，每天各自更加努力地尋找幫手。期限臨近。
【English Translation】 English version: 'If you surpass me, you may build the monastery as you please.' The elder replied, 'Very well! However, I shall first ask Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom). If he approves, I will come back and inform you.' The elder immediately went to Venerable Sariputra, prostrated at his feet, and sat to one side. He then reported, 'Great Virtue! Those non-Buddhists are all saying, "If you wish to build a monastery, it is up to me to allow you." They also say, "Gautama's (Gautama, the family name of Sakyamuni Buddha) chief disciple is here now to debate with us. If he can defeat us, we will allow you to build the monastery." I wonder, Venerable One, how you intend to respond?' Upon hearing these words, Sariputra immediately observed whether these non-Buddhists and the people of Sravasti (Sravasti, an ancient Indian city) possessed good roots. Having observed, he knew that they did possess good roots. He further observed: Who has the good roots to be tamed? From his own mind, he saw that he could tame them. He further observed: When should he go? Observing their capacity, he saw that seven days later would be possible. Having made these observations, he told the elder, 'You may proceed as you wish. Seven days from now, I shall debate with them.' Anathapindika (Anathapindika, a wealthy merchant and a major patron of the Buddha) rejoiced and leaped for joy, prostrated at Sariputra's feet, and went to the non-Buddhists, saying, 'Holy One! Sariputra (Sariputra) said this: "Seven days from now, we shall debate."』 Upon hearing these words, the non-Buddhists discussed among themselves, saying, 'There are two reasons. What are the two reasons? First, Sariputra must be planning to flee; second, he must be seeking companions. For these reasons, he is postponing it for seven days.' The non-Buddhists further discussed among themselves, 'We can also seek knowledgeable friends of our own sect.' They all went their separate ways to find those proficient in their own sect. They found a Brahmin (Brahmin, a Hindu priest) named Red Eyes, who was skilled in illusions. Having found him, they immediately told him, 'You and we practice the same path. We are now calling upon Gautama's chief disciple to debate with us. He is already seeking companions; you can come and assist us.' The Brahmin asked, 'When will the debate be?' They replied, 'Seven days from now.' The Brahmin replied, 'Very well! If there is a gathering, you must inform me.' The non-Buddhists were terrified and troubled, each seeking companions more diligently every day. The deadline approached.
程將滿至第七日，給孤長者于廣大勝地，為具壽舍利弗敷設師子勝妙高座，亦為外道而敷一座。諸國外道皆集其會，及室羅筏城百千萬億一切人民亦集其處。其中或為看論議者，其中亦有善根成熟，俱來集會。爾時具壽舍利弗，與給孤長者及諸眷屬，前後圍繞而來赴會，遍觀大眾誰堪調伏。即便微笑整肅威儀，尋升論座，一切大眾一心合掌瞻仰舍利弗。時舍利弗即告諸外道：『為我立宗汝破？為汝立宗我破？』外道答曰：『我先立宗。』舍利弗作如是念：『若我先立宗，人亦不能難破，除佛世尊，況赤眼外道！』便作是念報外道曰：『任汝立宗，我當隨破。』彼赤眼善解方術，即便化作大庵沒羅樹，開花結實。具壽舍利弗，為大風雨摧樹拔根，須臾散滅，時解術者而不能見。外道又化作一蓮花大池；具壽舍利弗化為象子踐池折花，尋復平地。外道化為七頭龍王；舍利弗化為大金翅鳥，從空飛下食龍而去。外道化為起尸鬼，令前害舍利弗；舍利弗以咒咒之，令鬼卻回損害外道。外道怖急下座，五體投地禮舍利弗，作如是言：『愿救我命！愿救我命！』時舍利弗攝咒力已，其鬼即滅，為赤眼外道說法，便發信心，從座而起頂禮雙足白言：『愿聽我善法律中出家，受具足戒成苾芻性，求為弟子而修梵行。』作是語已，時舍利
弗，即令剃髮受具足戒，精勤修習不久之間，證無學果，三明六通具八解脫，得如實智：我生已盡、梵行已立、所作已辦、不受後有，心無障礙如手揮空，刀割香涂愛憎不起，觀金與土等無有異，于諸名利無不棄捨，釋梵諸天悉皆供養。是時大眾見此驚怪，各各嗟仰，于舍利子處皆發信心，作如是語：『聖者舍利子！破大論議師調伏外道。』大眾一心合掌瞻仰舍利子。是時具壽舍利子，知彼大眾意樂煩惱，六界自性了知說法，此是證四諦。彼大眾聞已，無量百千有情得大殊勝，有發聲聞心、有發辟支佛心、有發阿耨多羅三藐三菩提心、有發三歸心受五戒、有證須陀洹果、有得斯陀含、有證阿那含、有得出家斷一切煩惱得阿羅漢果。是時大眾，于佛法僧所深生敬心。時舍利子說是法已卻歸本處，給孤長者及諸眷屬，一切人民皆大歡喜，作禮而去。
「時諸外道心生惱恨，各相謂曰：『我等不能破得舍利子，我等須作方便殺彼舍利子，先須入此寺中傭力，作諸伺候得便之處，即須斷命。』時諸外道詣給孤長者曰：『汝今奪我諸勝利養，我先久住不忍舍離此國，唯愿慈悲，于寺中許我傭力。』長者報曰：『待我白舍利弗。』便即詣具壽舍利弗所，到已而白尊者言：『聖者！今諸外道作如是言：「汝斷我諸利養，唯愿垂
【現代漢語翻譯】 現代漢語譯本： 『弗』，即使剃度受持具足戒，精勤修習不久，就能證得無學果位（不再需要學習的果位），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）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、滅受想解脫），獲得如實的智慧：『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』，內心沒有障礙如同手在空中揮動，刀割香涂，愛憎之心都不會生起，看黃金和泥土一樣沒有區別，對於各種名利沒有不捨棄的，釋天（帝釋天）、梵天（大梵天）等諸天都來供養。當時大眾見到這種情形，都感到驚奇怪異，各自讚嘆仰慕，對舍利子（佛陀十大弟子之一，以智慧著稱）生起信心，這樣說道：『聖者舍利子！破斥了偉大的論議師，調伏了外道。』大眾一心合掌瞻仰舍利子（佛陀十大弟子之一，以智慧著稱）。當時具壽舍利子（佛陀十大弟子之一，以智慧著稱），知道那些大眾的心意和煩惱，瞭解六界（地、水、火、風、空、識）的自性，為他們宣說佛法，這就是證悟四諦（苦、集、滅、道）。那些大眾聽了之後，無量百千的有情眾生得到巨大的殊勝利益，有的發起聲聞心（追求成為阿羅漢的心）、有的發起辟支佛心（追求成為辟支佛的心）、有的發起阿耨多羅三藐三菩提心（追求無上正等正覺的心，即成佛的心）、有的發起三歸心（皈依佛、法、僧）受持五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）、有的證得須陀洹果（預流果，小乘初果）、有的得到斯陀含（一來果，小乘二果）、有的證得阿那含（不來果，小乘三果）、有的出家斷除一切煩惱證得阿羅漢果（小乘最高果位）。當時大眾，對於佛、法、僧三寶深深地生起敬信心。當時舍利子（佛陀十大弟子之一，以智慧著稱）說完這部法之後就回到原來的地方，給孤長者（Anathapindika，又稱須達多長者，釋迦牟尼佛時代舍衛城的大富豪，也是一位著名的佛教護法居士）以及他的眷屬，一切人民都非常歡喜，行禮之後離去。
『當時那些外道心中生起惱恨，互相說道：『我們不能辯論勝過舍利子（佛陀十大弟子之一，以智慧著稱），我們必須想辦法殺死舍利子（佛陀十大弟子之一，以智慧著稱），首先要進入這座寺廟中做傭工，伺機尋找機會，然後就殺掉他。』當時那些外道去拜訪給孤長者（Anathapindika，又稱須達多長者，釋迦牟尼佛時代舍衛城的大富豪，也是一位著名的佛教護法居士）說：『你現在奪走了我們所有的勝利和供養，我們先前長久居住在這裡不忍心離開這個國家，只希望您能慈悲，允許我們在寺廟中做傭工。』長者回答說：『等我稟告舍利弗（佛陀十大弟子之一，以智慧著稱）。』隨即前往具壽舍利弗（佛陀十大弟子之一，以智慧著稱）那裡，到達后稟告尊者說：『聖者！現在那些外道這樣說：「你斷絕了我們的供養，希望您能垂
【English Translation】 English version: 『Then,』 even if they shave their heads and receive the full monastic precepts, diligently cultivate and practice, before long they will attain the fruit of no-more-learning (the state where no further learning is needed), possessing the three insights (knowledge of past lives, divine eye, and extinction of outflows), the six supernormal powers (divine eye, divine ear, knowing others' minds, knowledge of past lives, divine feet, and extinction of outflows), and the eight liberations (liberation through contemplating external forms while having internal forms, liberation through contemplating 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 perception and feeling), and attain true wisdom: 『My birth is exhausted, the pure conduct is established, what needed to be done is done, there will be no future existence,』 the mind is without obstruction like a hand waving in the air, whether cut by 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, the Shakra (Indra) and Brahma (Mahabrahma) and other devas all make offerings. At that time, the assembly, seeing this, was astonished and amazed, each praising and admiring, and generated faith in Shariputra (one of the Buddha's ten principal disciples, known for his wisdom), saying thus: 『Venerable Shariputra! You have defeated the great debaters and tamed the non-Buddhists.』 The assembly single-mindedly joined their palms and gazed at Shariputra (one of the Buddha's ten principal disciples, known for his wisdom). At that time, the Venerable Shariputra (one of the Buddha's ten principal disciples, known for his wisdom), knowing the intentions and afflictions of that assembly, understanding the nature of the six elements (earth, water, fire, wind, space, and consciousness), expounded the Dharma, which is the realization of the Four Noble Truths (suffering, origin of suffering, cessation of suffering, and the path to the cessation of suffering). After that assembly heard this, immeasurable hundreds of thousands of sentient beings attained great and supreme benefits, some generated the Shravaka mind (the mind to become an Arhat), some generated the Pratyekabuddha mind (the mind to become a Pratyekabuddha), some generated the Anuttara-samyak-sambodhi mind (the mind for unsurpassed, complete, and perfect enlightenment, i.e., the mind to become a Buddha), some generated the Three Refuges mind (taking refuge in the Buddha, Dharma, and Sangha) and received the Five Precepts (not to kill, not to steal, not to commit sexual misconduct, not to lie, and not to consume intoxicants), some attained the Srotapanna fruit (stream-enterer, the first stage of enlightenment in Theravada Buddhism), some attained the Sakridagamin (once-returner, the second stage of enlightenment in Theravada Buddhism), some attained the Anagamin (non-returner, the third stage of enlightenment in Theravada Buddhism), some left home, severed all afflictions, and attained the Arhat fruit (the highest stage of enlightenment in Theravada Buddhism). At that time, the assembly deeply generated respect and faith in the Buddha, Dharma, and Sangha. Then Shariputra (one of the Buddha's ten principal disciples, known for his wisdom), having spoken this Dharma, returned to his original place, and Anathapindika (a wealthy merchant in Shravasti during the time of Shakyamuni Buddha, and a prominent lay disciple) and his family, and all the people were greatly delighted, paid their respects, and departed.
『At that time, those non-Buddhists felt resentment in their hearts, and said to each other: 『We cannot defeat Shariputra (one of the Buddha's ten principal disciples, known for his wisdom) in debate, we must find a way to kill Shariputra (one of the Buddha's ten principal disciples, known for his wisdom), first we must enter this monastery as laborers, waiting for an opportunity, and then we must take his life.』 At that time, those non-Buddhists went to visit Anathapindika (a wealthy merchant in Shravasti during the time of Shakyamuni Buddha, and a prominent lay disciple) and said: 『You have now taken away all our victories and offerings, we have lived here for a long time and cannot bear to leave this country, we only hope that you will be compassionate and allow us to work as laborers in the monastery.』 The elder replied: 『Wait for me to report to Shariputra (one of the Buddha's ten principal disciples, known for his wisdom).』 Then he went to the Venerable Shariputra (one of the Buddha's ten principal disciples, known for his wisdom), and upon arriving, he reported to the Venerable One, saying: 『Venerable One! Now those non-Buddhists are saying: 「You have cut off our offerings, we hope that you will grant
慈，許我寺中有所傭力。由我等久住於此，不能捨離其國。」』舍利子聞斯語已，便即觀察：彼外道等有善根不？既觀察已知有善根。復觀察彼等誰能調伏？觀知我能調伏，告長者曰：『可然！終不相違。』彼外道等，即于寺內起首傭力。時舍利子化作二執杖當諸作人，其性甚暴驅逐彼人。舍利子知彼等調伏時至，相去不遠，于樹林下而以經行。彼外道見經行已，便作是念：『比來伺候今正便宜。』諸人一時而來圍繞。舍利子見已，起觀察心：彼外道等擬作何意而來我所？乃見彼等為害我故一時來。此時化執杖人，即來驅迫以杖鞭撻，便即告曰：『汝等應往造作。』彼即同聲告曰：『舍利子！愿救我等。』舍利弗語執杖人：『汝且去，任彼止息。』彼外道便作斯念，共相謂曰：『此舍利子有大威德，我等皆發害心，此於我所而起慈心。』作是言已便生信心。舍利子觀見彼等意樂隨眠界行自性，知已，隨其根器說四聖諦法。由聞法故，彼等皆以金剛智杵摧破二十種薩迦耶見山已，現證預流果。彼等見實諦已，皆白舍利子言：『大德！唯愿聽我等於善教法中調伏出家，受具足戒得苾芻性，我等於舍利子所可修梵行。』時舍利子度彼外道授具足戒，教應作事，彼等漸次精勤修習，見此五種生死輪轉動搖，一切行趣摧滅，破壞
【現代漢語翻譯】 現代漢語譯本：『慈悲的長老，請允許我們在您的寺廟裡做些勞務。因為我們在這裡住了很久，不能離開這個國家。』舍利子（Śāriputra，智慧第一的佛陀十大弟子之一）聽了這些話后，立即觀察：這些外道（tīrthika，指佛教以外的修行者）是否有善根？觀察後知道他們有善根。又觀察誰能調伏他們？觀知自己能夠調伏，便告訴長者說：『可以！我不會反對。』那些外道就在寺廟裡開始做工。當時，舍利子化作兩個手持棍杖的人，驅趕那些粗暴的工人。舍利子知道調伏他們的時機快到了，便在樹林下經行（caṅkramaṇa，一種行走禪修方式）。那些外道看見他經行，便想：『我們等待的機會現在正好來了。』眾人一時一起圍了上來。舍利子看見后，生起觀察之心：這些外道想要做什麼而來找我？看到他們是爲了加害我而一起來的。這時，化作的執杖人就來驅趕他們，用棍杖鞭打，並說道：『你們應該去工作。』他們就一起喊道：『舍利子！愿你救救我們！』舍利弗（Śāriputra）對執杖人說：『你先走吧，讓他們休息一下。』那些外道便這樣想，互相說道：『這位舍利子有大威德，我們都起了害人之心，他卻對我們生起慈悲之心。』說了這些話后，便生起了信心。舍利子觀察到他們的意樂、隨眠（anuśaya，煩惱的潛在形式）、界（dhātu，構成要素）、行（saṃskāra，有為法）和自性，瞭解后，就根據他們的根器宣說了四聖諦法（catvāri āryasatyāni，苦、集、滅、道）。由於聽聞佛法，他們都以金剛智杵摧毀了二十種薩迦耶見山（satkāya-dṛṣṭi，認為五蘊為『我』的錯誤見解），當下證得了預流果（srota-āpanna，佛教四果位中的第一個果位）。他們見到真諦后，都對舍利子說：『大德！愿您允許我們在善教法中調伏出家，受具足戒（upasampadā，比丘戒），成為比丘（bhikṣu），我們可以在舍利子這裡修習梵行（brahmacarya，清凈行）。』當時，舍利子度化了那些外道，授予他們具足戒，教導他們應該做的事情，他們逐漸精勤修習，見到這五種生死輪轉動搖，一切行趣摧滅，破壞。
【English Translation】 English version: 'Venerable Sir, please allow us to do some labor in your monastery, as we have lived here for a long time and cannot leave this country.' Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom), having heard these words, immediately observed: 'Do these heretics (tīrthika, referring to practitioners outside of Buddhism) have good roots?' Having observed, he knew that they had good roots. He further observed who could subdue them and realized that he could subdue them himself. He then said to the elder: 'It is acceptable! I will not object.' Those heretics then began to work in the monastery. At that time, Śāriputra transformed into two men holding staffs, who drove away the violent workers. Śāriputra, knowing that the time to subdue them was near, walked back and forth in the forest (caṅkramaṇa, a form of walking meditation). When those heretics saw him walking, they thought: 'The opportunity we have been waiting for has finally arrived.' They all surrounded him at once. Śāriputra, seeing this, arose a mind of observation: 'What do these heretics intend to do by coming to me?' He saw that they had come together to harm him. At this moment, the transformed staff-wielding men came to drive them away, whipping them with their staffs, and said: 'You should go to work.' They all cried out together: 'Śāriputra! Please save us!' Śāriputra said to the staff-wielding men: 'You may leave, let them rest.' Those heretics then thought to themselves, saying to each other: 'This Śāriputra has great power and virtue. We all arose with the intention to harm him, yet he has arisen with a mind of compassion towards us.' Having said these words, they developed faith. Śāriputra observed their inclinations, latent tendencies (anuśaya, the underlying forms of defilements), elements (dhātu, constituent elements), actions (saṃskāra, conditioned phenomena), and nature. Understanding this, he expounded the Four Noble Truths (catvāri āryasatyāni, suffering, its origin, its cessation, and the path) according to their capacities. Because of hearing the Dharma, they all used the vajra-wisdom pestle to destroy the twenty types of Satkāya-dṛṣṭi mountain (the false view of considering the five aggregates as 'self'), and immediately attained the fruit of Stream-entry (srota-āpanna, the first stage of enlightenment in Buddhism). Having seen the true reality, they all said to Śāriputra: 'Venerable Sir! May you allow us to be subdued and ordained in the good Dharma, receive the full ordination (upasampadā, Bhikkhu precepts), and become monks (bhikṣu). We can practice the pure conduct (brahmacarya, pure conduct) here with Śāriputra.' At that time, Śāriputra converted those heretics, gave them the full ordination, and taught them what they should do. They gradually diligently practiced, seeing the five kinds of cycles of birth and death shaking, all actions and tendencies being destroyed and broken.
離散之性。既了知已，斷諸煩惱證阿羅漢，三明六通具八解脫，得如實智：我生已盡、梵行已立、所作已辦、不受後有，心無障礙如手揮空，刀割香涂愛憎不起，觀金與土等無有異，于諸名利無不棄捨，釋梵諸天悉皆供養。
「爾時舍利弗與給孤獨長者，以手執繩量地置寺。具壽舍利子即便微笑，給孤獨長者既見笑已，尋即白言：『聖者舍利子！世尊及諸弟子，無因不笑。今者微笑，有何因緣？』舍利子答曰：『如是，如是！長者！世尊及諸弟子無因不笑。今所笑者，當爾長者執繩量地之時，彼凈居天純金宮殿早已成就，以是因緣我今微笑。』長者聞已即大歡喜告舍利弗：『實若如是，更廣其繩大造立寺。』便發弘願。時舍利弗隨長者意闊引其繩，是時長者更廣發愿大造其寺，時凈居天四寶宮殿還已成就。舍利弗見已歡喜復告長者：『彼凈居天由汝愿廣，過前宮殿，四寶所成。』聞此語已倍加嚴飾，更多造寺滿十六所，其置寺外，別造六十四院，悉皆重閣。既造了已，供寺所須傢俱悉足。爾時給孤獨長者往具壽舍利子所，到已禮訖在一面立問言：『聖者！世尊出遊日行幾許？』舍利子曰：『如轉輪王所行之法。』又問曰：『輪王日行幾何？』報曰：『輪王日行兩逾繕那半。』時給孤長者，從室羅筏城于其中間，
【現代漢語翻譯】 現代漢語譯本： 『離散之性』，在完全瞭解這一點之後，斷除各種煩惱，證得阿羅漢果（梵語：Arhat，意為斷絕輪迴的聖者），具備三明六通八解脫（佛教修行所證得的各種神通和解脫境界），獲得如實的智慧：『我的生命已經終結，清凈的修行已經確立，該做的事情已經完成，不再有來世的輪迴。』內心沒有障礙，就像用手在空中揮動一樣自由自在，刀割香涂，愛憎之情都不會生起，看待黃金和泥土一樣，沒有任何區別，對於各種名利，沒有不捨棄的，釋天、梵天等諸天都來供養。
『當時，舍利弗（梵語：Sariputra，佛陀十大弟子之一，以智慧著稱）與給孤獨長者（梵語：Anathapindika，又稱須達多長者，佛教大護法）用手拿著繩子測量土地，準備建造寺廟。具壽舍利子（梵語：Sariputra，對舍利弗的尊稱）就笑了。給孤獨長者看到舍利子微笑，立刻問道：『聖者舍利子！世尊（對佛陀的尊稱）和諸位弟子，沒有原因不會笑。現在微笑，有什麼因緣嗎？』舍利子回答說：『是的，是的！長者！世尊和諸位弟子沒有原因不會笑。現在我笑的原因是，當長者您拿著繩子測量土地的時候，凈居天（梵語：Suddhavasa，色界天的最高層）的純金宮殿就已經建成了，因為這個因緣，我才微笑。』長者聽了之後非常高興，告訴舍利弗：『如果真是這樣，就把繩子放長一些，建造更大的寺廟。』於是發下了宏大的誓願。當時，舍利弗隨著長者的意願，放長了繩子，這時長者更加廣闊地發願，建造更大的寺廟，這時凈居天的四寶宮殿也已經建成了。舍利弗看到之後，高興地告訴長者：『凈居天因為您的願力廣大，超過了之前的宮殿，是用四寶建成的。』聽到這些話之後，長者更加用心地裝飾，建造了更多的寺廟，總共有十六所，在寺廟外面，另外建造了六十四個院落，全部都是重樓閣。建造完成之後，寺廟所需的傢俱都準備齊全了。當時，給孤獨長者前往具壽舍利子那裡，到達之後，行禮完畢，站在一邊問道：『聖者！世尊出行，一天走多少路？』舍利弗說：『像轉輪王（梵語：Chakravartin，擁有統治世界的輪寶的理想君王）所走的道路一樣。』又問道：『轉輪王一天走多少路？』回答說：『轉輪王一天走兩逾繕那半（梵語：Yojana，古印度長度單位）。』當時，給孤獨長者，從室羅筏城（梵語：Sravasti，古印度城市，佛陀在此弘法多年）的中間，
【English Translation】 English version: 『The nature of dispersion.』 Having fully understood this, one cuts off all afflictions, attains Arhatship (Sanskrit: Arhat, meaning a saint who has cut off the cycle of rebirth), possesses the three kinds of knowledge, the six supernatural powers, and the eight liberations (various supernatural powers and states of liberation attained through Buddhist practice), and obtains true wisdom: 『My life is exhausted, the pure conduct is established, what needs to be done is completed, and there will be no future existence.』 The mind is without obstacles, like waving a hand in the air, cutting with a knife or applying fragrant ointment, love and hatred do not arise, viewing gold and earth as the same, without any difference, and abandoning all fame and gain, the Shakra, Brahma, and all the devas make offerings.
『At that time, Sariputra (Sanskrit: Sariputra, one of the Buddha's ten great disciples, known for his wisdom) and the Elder Anathapindika (Sanskrit: Anathapindika, also known as Sudatta, a great protector of Buddhism) were measuring the land with a rope to build a monastery. The Venerable Sariputra (Sanskrit: Sariputra, a respectful title for Sariputra) then smiled. When the Elder Anathapindika saw him smile, he immediately asked: 『Venerable Sariputra! The World-Honored One (a respectful title for the Buddha) and the disciples do not smile without a reason. What is the cause of your smile now?』 Sariputra replied: 『Yes, yes! Elder! The World-Honored One and the disciples do not smile without a reason. The reason I am smiling now is that when you, Elder, were measuring the land with the rope, the pure gold palace of the Suddhavasa heavens (Sanskrit: Suddhavasa, the highest level of the Form Realm heavens) had already been completed. That is why I am smiling now.』 The Elder was very happy to hear this and told Sariputra: 『If that is really the case, then lengthen the rope and build a larger monastery.』 So he made a grand vow. At that time, Sariputra lengthened the rope according to the Elder's wishes. Then the Elder made an even broader vow to build a larger monastery. At that time, the four-jeweled palace of the Suddhavasa heavens was also completed. When Sariputra saw this, he happily told the Elder: 『The Suddhavasa heavens, because of your great vow, have surpassed the previous palace and are made of four jewels.』 Hearing these words, the Elder decorated it even more carefully and built more monasteries, a total of sixteen. Outside the monasteries, he built sixty-four courtyards, all of which were multi-storied pavilions. After the construction was completed, all the necessary furniture for the monasteries was fully prepared. At that time, the Elder Anathapindika went to the Venerable Sariputra, and after arriving, he bowed and stood to one side and asked: 『Venerable! How far does the World-Honored One travel in a day?』 Sariputra said: 『Like the way a Chakravartin (Sanskrit: Chakravartin, an ideal king who possesses the wheel jewel to rule the world) travels.』 He asked again: 『How far does a Chakravartin travel in a day?』 He replied: 『A Chakravartin travels two and a half yojanas (Sanskrit: Yojana, an ancient Indian unit of length) a day.』 At that time, the Elder Anathapindika, from the middle of Sravasti (Sanskrit: Sravasti, an ancient Indian city where the Buddha taught for many years),
計兩驛半置四事供養，時、非時食悉皆充足。建吉祥門立一首領，總知事務，嚴飾幡蓋及以寶幢，栴檀香水灑散其地，布眾名花，雜寶香爐置於衢路，作是事已告使者曰：『汝今可往詣世尊所頂禮雙足，當陳我言奉問世尊：「起居輕利、小病少惱、安樂行不？唯愿世尊及苾芻眾，向室羅筏城，我以盡形四事供養，冀無闕乏。」』使受教已即往王舍城，詣世尊所頂禮雙足，即住一面白世尊曰：『彼給孤長者，頂禮世尊雙足而白世尊：「起居輕利、少病少惱、安樂行不？唯愿世尊及苾芻眾，向室羅筏城，盡我一生四事供養，冀無闕乏。」』世尊告曰：『給孤長者及汝己身，愿常安樂。』使者白世尊已，復白世尊曰：『給孤長者作如是語：「唯愿世尊及苾芻眾，向室羅筏城來，盡我一生四事供養。」』世尊爾時默然而受。使者見世尊默然受已，作禮而去。
「爾時世尊由自調伏故，調伏圍繞；自寂靜故，寂靜圍繞；自解脫故，解脫圍繞；自安隱故，安隱圍繞；自善順故，善順圍繞；自應供故，應供圍繞；自離欲故，離欲圍繞；自端嚴故，端嚴圍繞；猶如牛王，牛眾圍繞；猶如象王，小象圍繞；如師子王，師子圍繞；猶如鵝王，諸鵝圍繞；猶如妙翅鳥王，諸鳥圍繞；如婆羅門學士，學徒圍繞；猶如大醫，病者圍繞；猶如
【現代漢語翻譯】 現代漢語譯本 計兩驛半設定四種供養，按時和非時飲食都完全充足。建造吉祥門，設立一個首領，總管一切事務，莊嚴地裝飾幡蓋以及寶幢，用栴檀香水灑遍地面，鋪設各種名貴的花朵，在道路交叉口放置各種雜寶香爐。做好這些事後，告訴使者說：『你現在可以前往世尊（Bhagavan，佛陀）那裡，頂禮他的雙足，轉達我的話，奉問世尊：「起居安好，身體輕快，少生疾病，少有煩惱，安樂嗎？唯愿世尊和各位比丘（bhiksu，出家修行的男性佛教徒）前往室羅筏城（Śrāvastī，古印度城市），我將盡我一生提供四事供養，希望不會有所欠缺。」』使者接受教導后，立即前往王舍城（Rājagṛha，古印度城市），拜見世尊，頂禮他的雙足，然後站在一旁稟告世尊說：『那位給孤長者（Anāthapiṇḍada，一位著名的佛教護法），頂禮世尊的雙足，並稟告世尊：「起居安好，身體輕快，少生疾病，少有煩惱，安樂嗎？唯愿世尊和各位比丘前往室羅筏城，我將盡我一生提供四事供養，希望不會有所欠缺。」』世尊告訴他說：『愿給孤長者和你自己，常常安樂。』使者稟告世尊后，又稟告世尊說：『給孤長者這樣說：「唯愿世尊和各位比丘前往室羅筏城來，我將盡我一生提供四事供養。」』世尊當時默默地接受了邀請。使者見世尊默然接受后，行禮告退。
『那時，世尊由於自己已經調伏，所以被調伏的人圍繞；由於自己已經寂靜，所以被寂靜的人圍繞；由於自己已經解脫，所以被解脫的人圍繞；由於自己已經安隱，所以被安隱的人圍繞；由於自己已經善順，所以被善順的人圍繞；由於自己是應供者，所以被應供者圍繞；由於自己已經離欲，所以被離欲的人圍繞；由於自己已經端正莊嚴，所以被端正莊嚴的人圍繞；猶如牛王，被牛群圍繞；猶如象王，被小象圍繞；猶如獅子王，被獅子圍繞；猶如鵝王，被鵝群圍繞；猶如妙翅鳥王（Garuda，一種神鳥），被各種鳥類圍繞；猶如婆羅門（Brahmin，印度教祭司）學士，被學徒圍繞；猶如大醫，被病人圍繞；猶如...
【English Translation】 English version Arranging for four kinds of offerings at two and a half relay stations, providing ample food at both proper and improper times. Constructing auspicious gates and establishing a leader to oversee all affairs, adorning the area with banners, canopies, and precious streamers. Sprinkling sandalwood-scented water on the ground, scattering various famous flowers, and placing assorted jeweled incense burners at crossroads. After completing these preparations, he instructed the messenger, saying, 'Now you may go to the World-Honored One (Bhagavan, the Buddha), bow at his feet, and convey my words, respectfully inquiring of the World-Honored One: "Are you well and comfortable, light in body, with few illnesses and afflictions, and at ease? I wish that the World-Honored One and the community of monks (bhiksu, a male monastic) would come to Śrāvastī (an ancient Indian city), where I will provide the four requisites throughout my life, hoping that nothing will be lacking."』 Having received these instructions, the messenger immediately went to Rājagṛha (an ancient Indian city), approached the World-Honored One, bowed at his feet, and stood to one side, reporting to the World-Honored One: 'That Elder Anāthapiṇḍada (a famous patron of Buddhism) bows at the feet of the World-Honored One and reports: "Are you well and comfortable, light in body, with few illnesses and afflictions, and at ease? I wish that the World-Honored One and the community of monks would come to Śrāvastī, where I will provide the four requisites throughout my life, hoping that nothing will be lacking."』 The World-Honored One replied, 'May Anāthapiṇḍada and yourself always be well.' After reporting to the World-Honored One, the messenger further stated, 'Elder Anāthapiṇḍada says this: "I wish that the World-Honored One and the community of monks would come to Śrāvastī, where I will provide the four requisites throughout my life."』 At that time, the World-Honored One silently accepted. The messenger, seeing that the World-Honored One had silently accepted, bowed and departed.
'At that time, the World-Honored One, because of his own self-taming, was surrounded by those who were tamed; because of his own tranquility, was surrounded by those who were tranquil; because of his own liberation, was surrounded by those who were liberated; because of his own peace, was surrounded by those who were at peace; because of his own virtuous compliance, was surrounded by those who were virtuously compliant; because he was worthy of offerings, was surrounded by those who offered; because of his own detachment from desire, was surrounded by those who were detached from desire; because of his own perfect adornment, was surrounded by those who were perfectly adorned; like a king of cattle, surrounded by a herd of cattle; like a king of elephants, surrounded by young elephants; like a king of lions, surrounded by lions; like a king of geese, surrounded by geese; like a king of Garuda (a mythical bird), surrounded by birds; like a Brahmin (a Hindu priest) scholar, surrounded by students; like a great physician, surrounded by the sick; like...
大將，眾勇圍繞；如大導師，行旅圍繞；猶如商主，眾商圍繞；如大長者，諸長者圍繞；猶如國王，諸臣圍繞；如轉輪王，千子圍繞；猶如明月，眾星圍繞；猶如日輪，千光圍繞；猶如持國天王，乾闥婆圍繞；猶如增長天王，鳩槃茶圍繞；猶如丑目天王，龍眾圍繞；猶如多聞天王，藥叉眾圍繞；如凈妙王，阿蘇羅圍繞；如天帝釋，三十三天圍繞；如梵天王，梵天圍繞；猶如大海，湛然安靜；猶如大云，叆叇垂布；猶如象王，屏息狂醉，調伏諸根威儀寂靜，三十二相而為莊嚴，八十種好以自嚴身，圓光一尋朗逾千日，安步徐進如移寶山，十力四無畏大悲三念住，無量功德皆悉圓滿。諸大聲聞及無量百千萬億人眾前後圍繞，詣室羅筏，到城外已欲入城門，才舉一足登彼門閫，便即大地六種震動：動極動、搖極搖、震極震、東涌西沒西涌東沒、南涌北沒北涌南沒、中涌邊沒邊涌中沒。於世界中出大光明，鐵圍山間幽冥之處而皆大明，天鼓自鳴，種種妙花霏霏亂行，種種妙香如雨而下，及天妙衣服如雨而下，一切隘路自然寬廣，坑坎之地自然平坦；城中象馬及傍生等，皆發音聲。所有傢俱資身之物，一時自鳴。盲者能視、聾者能聽、啞者得語、跛者能行、根不具者皆得具足、醉者自醒、遇毒者自解、怨酬者釋結、懷胎之婦無憂
【現代漢語翻譯】 現代漢語譯本： 猶如大將軍，被眾多勇士圍繞；猶如偉大的導師，被旅行者圍繞；猶如商隊首領，被眾多商人圍繞；猶如大長者，被各位長者圍繞；猶如國王，被各位大臣圍繞；猶如轉輪聖王，被上千個兒子圍繞；猶如明月，被眾星圍繞；猶如太陽，被千萬道光芒圍繞；猶如持國天王（東方守護神），被乾闥婆（天上的樂神）圍繞；猶如增長天王（南方守護神），被鳩槃茶（守宮神）圍繞；猶如丑目天王（西方守護神），被龍眾圍繞；猶如多聞天王（北方守護神），被藥叉眾（夜叉）圍繞；猶如凈妙王，被阿蘇羅（阿修羅，非天）圍繞；猶如天帝釋（帝釋天），被三十三天圍繞；猶如梵天王，被梵天圍繞；猶如大海，湛然安靜；猶如大片雲彩，濃密地垂布；猶如象王，停止了狂醉，調伏了諸根，威儀寂靜，以三十二相而莊嚴，以八十種好來裝飾自身，週身的光芒有一尋（古代長度單位）那麼大，比一千個太陽還要明亮，安穩地行走，緩慢前進，猶如移動的寶山，具備十力（佛的十種力量），四無畏（佛的四種無所畏懼的品質），大悲（偉大的慈悲），三念住（三種正念的安住），無量的功德都圓滿具足。眾多大聲聞（佛陀的弟子）以及無量百千萬億的人眾前後圍繞，前往室羅筏（古印度城市），到達城外后想要進入城門，才舉起一隻腳登上那門檻，隨即大地發生六種震動：劇烈地動、劇烈地搖、劇烈地震、東方涌起西方沉沒，西方涌起東方沉沒、南方涌起北方沉沒，北方涌起南方沉沒、中央涌起邊緣沉沒，邊緣涌起中央沉沒。在世界中發出巨大的光明，鐵圍山（傳說中的山）間的幽暗之處都變得明亮，天鼓自動鳴響，各種美妙的花朵紛紛揚揚地散落，各種美妙的香氣如下雨般降下，以及天上的美妙衣服如下雨般降下，一切狹窄的道路自然變得寬廣，坑洼之地自然變得平坦；城中的象、馬以及其他傍生等，都發出聲音。所有的傢俱和生活用品，一時之間都自動鳴響。盲人能夠看見，聾人能夠聽見，啞巴能夠說話，跛子能夠行走，身體不健全的人都變得健全，醉酒的人自然清醒，遇到毒的人自然解毒，有仇怨的人解除仇恨，懷孕的婦女不再憂愁。
【English Translation】 English version: Like a great general, surrounded by brave warriors; like a great teacher, surrounded by travelers; like a merchant leader, surrounded by many merchants; like a great elder, surrounded by elders; like a king, surrounded by ministers; like a Chakravarti king (universal ruler), surrounded by a thousand sons; like the bright moon, surrounded by stars; like the sun, surrounded by a thousand rays of light; like Dhritarashtra (Guardian King of the East), surrounded by Gandharvas (celestial musicians); like Virudhaka (Guardian King of the South), surrounded by Kumbhandas (earth spirits); like Virupaksha (Guardian King of the West), surrounded by Nagas (dragons); like Vaishravana (Guardian King of the North), surrounded by Yakshas (nature spirits); like King Pure Splendor, surrounded by Asuras (demons/titans); like Indra (King of the Gods), surrounded by the Thirty-three Heavens; like Brahma (the Creator), surrounded by Brahmas; like the great ocean, serene and still; like great clouds, densely covering; like an elephant king, ceasing his wild intoxication, subduing his senses, with dignified and peaceful demeanor, adorned with the thirty-two marks (of a great being), his body beautified with the eighty minor marks, his halo a fathom wide, brighter than a thousand suns, walking steadily and slowly like a moving treasure mountain, possessing the ten powers (of a Buddha), the four fearlessnesses (of a Buddha), great compassion, the three mindfulnesses, and immeasurable merits all perfectly fulfilled. Many great Shravakas (disciples) and countless hundreds of thousands of millions of people surrounded him, going to Shravasti (ancient Indian city), arriving outside the city and desiring to enter the city gate, just as he raised one foot to step over the threshold, immediately the earth shook in six ways: extreme movement, extreme shaking, extreme trembling, 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. From within the world, great light emanated, the dark places between the Iron Mountains (mythical mountains) all became bright, heavenly drums sounded on their own, various wonderful flowers fell in disarray, various wonderful fragrances rained down, and wonderful heavenly garments rained down, all narrow paths naturally widened, and uneven ground naturally became flat; the elephants, horses, and other sentient beings in the city all made sounds. All furniture and personal belongings spontaneously rang out at the same time. The blind could see, the deaf could hear, the mute could speak, the lame could walk, those with incomplete faculties became complete, the drunk became sober, those afflicted by poison were cured, those with grievances had their bonds released, and pregnant women were without worry.
自誕、獄囚繫閉自然解脫、貧乏之者種種財寶自然充足。
「爾時世尊及諸大眾，既入城內，見是希奇種種異事。爾時世尊從室羅筏城中，與苾芻眾同至寺所，敷座而坐。時給孤獨長者，並諸眷屬前後圍繞，俱詣佛所，金瓶盛水盥世尊手，其水不出。長者憂惱便作是念：『我今應有宿世罪障，令水不出。』爾時世尊知彼長者心之所念，便即告言：『汝無罪障，此之寺地，汝曾往昔已造毗訶羅，施佛及僧伽。汝今注水，非是昔日舊立施處，所以瓶水不為汝出，汝可移立舊施寺處。』長者受教便立舊處，其水即出。世尊便出五種妙音廣為讚歎，欲咒愿時，誓多太子心作是念：『唯愿世尊先說我名。』世尊知已，隨誓多心告諸苾芻：『此誓多林給孤獨園，施佛及四方苾芻僧伽。』是時誓多太子聞世尊先稱己名，即大歡喜起大信心，為佛造立寺門四寶所成。為此因緣結集聖者蘇呾羅中說云：『佛在室羅筏城逝多林給孤獨園。』
根本說一切有部毗奈耶破僧事卷第八 大正藏第 24 冊 No. 1450 根本說一切有部毗奈耶破僧事
根本說一切有部毗奈耶破僧事卷第九
大唐三藏法師義凈奉 制譯
「爾時憍薩羅勝軍大王，聞喬答摩沙門游憍薩羅國，到室羅筏城住誓多林給孤獨園，彼
【現代漢語翻譯】 現代漢語譯本： 自發誕生，被囚禁的犯人自然解脫，貧困的人自然獲得各種財寶。 當時，世尊和大眾進入城內，看到了這些稀奇的異事。世尊從室羅筏城（Śrāvastī，古印度城市）中，與比丘眾一同來到寺院，鋪設座位坐下。給孤獨長者（Anāthapiṇḍada，佛教故事中的一位富商和慷慨的施主）和他的眷屬前後圍繞，一同來到佛陀處，用金瓶盛水洗世尊的手，但水卻流不出來。長者感到憂愁，心想：『我今生一定有宿世的罪障，所以水流不出來。』這時，世尊知道長者心中的想法，就告訴他說：『你沒有罪障，這塊寺院的土地，你過去曾經建造過毗訶羅（Vihāra，佛教寺院），佈施給佛和僧伽（Saṃgha，佛教僧團）。你現在注水的地方，不是昔日建立的佈施之處，所以瓶中的水不會為你流出，你可以移到舊時佈施寺院的地方。』長者接受教誨，移到舊處，水就流出來了。世尊發出五種美妙的聲音，廣為讚歎，想要祝願時，誓多太子（Jeta，祇陀太子，是祇園精舍的另一位捐助者）心想：『希望世尊先說我的名字。』世尊知道后，順應誓多太子的心意，告訴各位比丘：『這誓多林給孤獨園，是佈施給佛和四方比丘僧伽的。』當時，誓多太子聽到世尊先稱呼自己的名字，非常歡喜，生起極大的信心，為佛建造了用四寶建成的寺門。因此，結集聖者在蘇呾羅（Sūtra，佛經）中說：『佛在室羅筏城（Śrāvastī）的逝多林（Jetavana，祇園精舍）給孤獨園。』 《根本說一切有部毗奈耶破僧事》卷第八 大正藏第24冊 No. 1450 《根本說一切有部毗奈耶破僧事》 《根本說一切有部毗奈耶破僧事》卷第九 大唐三藏法師義凈奉旨翻譯 當時，憍薩羅（Kosala，古印度十六雄國之一）的勝軍大王，聽說喬答摩（Gautama，釋迦牟尼佛的姓氏）沙門（Śrāmaṇa，出家修行者）遊歷憍薩羅國（Kosala），到達室羅筏城（Śrāvastī）住在誓多林（Jetavana）給孤獨園（Anāthapiṇḍada-ārāma）。
【English Translation】 English version: Spontaneous births occur, imprisoned convicts are naturally freed, and the impoverished are naturally filled with various treasures. At that time, the World Honored One and the great assembly entered the city and witnessed these rare and wondrous events. The World Honored One, from within the city of Śrāvastī (ancient Indian city), together with the assembly of Bhikṣus (Buddhist monks), arrived at the monastery, spread out seats, and sat down. The Elder Anāthapiṇḍada (a wealthy merchant and generous benefactor in Buddhist stories), along with his family members, surrounded him and approached the Buddha. He filled a golden vase with water to wash the World Honored One's hands, but the water would not flow out. The Elder became worried and thought: 'I must have karmic obstacles from past lives that prevent the water from flowing.' At that moment, the World Honored One, knowing the Elder's thoughts, said to him: 'You have no karmic obstacles. This land of the monastery, you once built a Vihāra (Buddhist monastery) in the past and offered it to the Buddha and the Saṃgha (Buddhist monastic community). The place where you are pouring water now is not the old established place of offering, so the water in the vase will not flow out for you. You can move it to the old place of the donated monastery.' The Elder accepted the teaching and moved it to the old place, and the water flowed out immediately. The World Honored One emitted five wonderful sounds and praised him extensively. When he was about to offer blessings, Prince Jeta (one of the donors of Jetavana Monastery) thought: 'I wish the World Honored One would say my name first.' Knowing this, the World Honored One, in accordance with Prince Jeta's wish, told the Bhikṣus: 'This Jetavana-Anāthapiṇḍada Grove is offered to the Buddha and the Saṃgha of Bhikṣus from all directions.' At that time, Prince Jeta, hearing the World Honored One call his name first, was overjoyed and developed great faith. He built a monastery gate made of four precious materials for the Buddha. Because of this cause, the assembled sages said in the Sūtra (Buddhist scripture): 'The Buddha was in the Jetavana-Anāthapiṇḍada Grove in the city of Śrāvastī.' 《Vinaya-kṣudrakavastu of the Mūlasarvāstivāda》, Volume 8 Taisho Tripitaka Volume 24, No. 1450 《Vinaya-kṣudrakavastu of the Mūlasarvāstivāda》 《Vinaya-kṣudrakavastu of the Mūlasarvāstivāda》, Volume 9 Translated under imperial decree by the Tang Dynasty Tripitaka Master Yijing At that time, King Prasenajit of Kosala (one of the sixteen great kingdoms of ancient India) heard that the Śrāmaṇa (wandering ascetic) Gautama (family name of Shakyamuni Buddha) was traveling in the country of Kosala and had arrived at the Jetavana-Anāthapiṇḍada Grove in the city of Śrāvastī.
世尊喬答摩沙門說云：『我得阿耨多羅三藐三菩提。』勝軍大王聞此語已，往世尊所在佛前立，慰問世尊在一面坐：『我聞世尊得阿耨多羅三藐三菩提，有人作如是說：「喬答摩得阿耨多羅三藐三菩提。」彼人豈不謗世尊耶？妄說能證，為實得耶？為正法說，為復隨順法說？若彼人眾說如是言：「世尊得如是阿耨多羅三藐三菩提。」若復有擊難破，豈非恥辱。』世尊告曰：『若有說我得阿耨多羅三藐三菩提，此語非證。我實證得阿耨多羅三藐三菩提，若有論難，誹謗不成。何以故？大王！我證得阿耨多羅三藐三菩提。』勝軍王答曰：『喬答摩所說：「我實得阿耨多羅三藐三菩提。」我今不信。所以者何？喬答摩！所是耆老外道，所謂晡剌拏、末羯利、珊逝移、腳拘陀、昵揭爛陀等六師，由云不證得阿耨多羅三藐三菩提，何況喬答摩沙門小年近始出家，如何證得阿耨多羅三藐三菩提，何人肯信？』佛告大王：『有四種小並不應欺。何等為四？一者小剎帝利、二者小毒蛇、三者小火、四者年小出家。此等不可輕欺。所以者何？小出家者得阿羅漢有大威德。』爾時世尊即說頌曰：
「『剎利具足丈夫相， 父母名稱皆清凈； 見小奉敬勿輕慢， 智者如是不應欺。 大王應當知， 小者不可篾， 后若
【現代漢語翻譯】 現代漢語譯本： 世尊喬答摩沙門說：『我證得了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』勝軍大王聽到這話后，來到世尊所在的地方，站在佛前，慰問世尊后在一旁坐下，說：『我聽說世尊證得了阿耨多羅三藐三菩提，如果有人這樣說：「喬答摩（Gautama）證得了阿耨多羅三藐三菩提。」這個人難道不是在誹謗世尊嗎？這樣妄說能證得，是真的證得了，還是隻是隨順正法而說？如果人們都這樣說：「世尊證得了這樣的阿耨多羅三藐三菩提。」如果有人反駁，豈不是一種恥辱。』世尊告訴他說：『如果有人說我證得了阿耨多羅三藐三菩提，這話並非虛妄。我確實證得了阿耨多羅三藐三菩提，即使有人辯論反駁，也無法構成誹謗。為什麼呢？大王！因為我確實證得了阿耨多羅三藐三菩提。』勝軍王回答說：『喬答摩所說：「我確實證得了阿耨多羅三藐三菩提。」我現在不相信。為什麼呢？喬答摩！那些年長的外道，比如晡剌拏（Purana）、末羯利（Makkhali）、珊逝移（Sanjaya）、腳拘陀（Kakuda）、昵揭爛陀（Nigantha）等六師，都說自己沒有證得阿耨多羅三藐三菩提，更何況喬答摩沙門年紀輕輕，剛出家不久，怎麼可能證得阿耨多羅三藐三菩提，誰會相信呢？』佛告訴大王：『有四種「小」是不應該輕視的。哪四種呢？一是年幼的剎帝利（Kshatriya，武士），二是小的毒蛇，三是小火，四是年輕的出家人。這些都是不可輕視的。為什麼呢？因為年輕的出家人如果證得阿羅漢（Arhat，阿羅漢果），會有很大的威德。』當時，世尊就說了這首偈語： 『剎帝利具足丈夫相， 父母名稱皆清凈； 見小奉敬勿輕慢， 智者如是不應欺。 大王應當知， 小者不可篾， 后若
【English Translation】 English version: The Shramana Gautama (Gautama, ascetic) said: 'I have attained Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed complete and perfect enlightenment).' King Prasenajit (Prasenajit) upon hearing this, went to where the World-Honored One was, stood before the Buddha, greeted him, and sat down to one side. He said: 'I have heard that the World-Honored One has attained Anuttara-samyak-sambodhi. If someone were to say, "Gautama has attained Anuttara-samyak-sambodhi," would that person not be slandering the World-Honored One? Would they be falsely claiming attainment, or would it be a true attainment? Would they be speaking in accordance with the Dharma, or merely following the Dharma? If people were to say, "The World-Honored One has attained such Anuttara-samyak-sambodhi," and someone were to refute it, would it not be a disgrace?' The World-Honored One replied: 'If someone says that I have attained Anuttara-samyak-sambodhi, this statement is not false. I have indeed attained Anuttara-samyak-sambodhi, and even if someone argues against it, it cannot be considered slander. Why? O King, because I have attained Anuttara-samyak-sambodhi.' King Prasenajit replied: 'What Gautama says, "I have indeed attained Anuttara-samyak-sambodhi," I do not believe. Why? Gautama, those elder non-Buddhist teachers, such as Purana (Purana), Makkhali (Makkhali), Sanjaya (Sanjaya), Kakuda (Kakuda), Nigantha (Nigantha), and the other six teachers, all claim not to have attained Anuttara-samyak-sambodhi. How much more so Gautama, a young Shramana who has only recently left home, how could he have attained Anuttara-samyak-sambodhi? Who would believe it?' The Buddha said to the King: 'There are four kinds of "small" things that should not be underestimated. What are the four? First, a young Kshatriya (Kshatriya, warrior); second, a small poisonous snake; third, a small fire; and fourth, a young renunciate. These should not be underestimated. Why? Because a young renunciate who attains Arhatship (Arhat, one who is worthy) possesses great power and virtue.' At that time, the World-Honored One spoke this verse: 『A Kshatriya possessing the marks of a man, Whose parents' names are pure; Seeing the small, offer respect, do not be contemptuous, The wise should not deceive in this way. O King, you should know, The small should not be scorned, If later
紹王位， 必能相躓害； 恐后懷怨嫉， 是故應恭敬， 欲得全身命， 及后利益者， 當須隨彼意， 奉敬不應輕。 或村或野田， 若見小毒蛇， 不可謂其小， 智者懷輕惱； 其蛇為食故， 處處而求覓， 后若得其便， 必令人損害； 若欲全身命， 及后利益者， 當須遠離彼， 是故不應輕。 微火廣能焚， 燒過背皆黑， 彼小不應篾， 智者勿懷輕； 小火雖未多， 薪多火自廣， 炎盛損一切， 城邑及村坊； 若欲全身命， 及后利益者， 當須速遠離， 是故不應輕。 假使彼盛火， 燒城及村落， 雖焚一切苗， 經宿還復生； 若輕具戒者， 還燒自善業， 子孫及財物， 一時俱散失。 由如多羅樹， 截苗不復生， 若輕苾芻者， 不久如多羅； 若欲全身命， 及后利益者， 當須常遠離， 是故不應輕。 剎利具諸相， 毒蛇並小火， 苾芻具足戒， 智者不應輕； 若欲全身命， 及后利益者， 當須常遠離， 是故不應欺。』
「爾時憍薩羅主勝軍王等，聞此頌已心生歡喜，即從座
【現代漢語翻譯】 現代漢語譯本 如果繼承王位，必定會互相妨礙傷害；恐怕日後心懷怨恨嫉妒，所以應該恭敬對待。 想要保全性命，以及獲得未來的利益，就應當順從他們的心意，恭敬侍奉，不應該輕視。 或者在村莊或者田野里，如果看見小毒蛇，不可認為它小就輕視，有智慧的人不會輕視它； 那蛇爲了覓食，到處尋找機會，以後如果得到機會，必定會使人受到損害； 如果想要保全性命，以及獲得未來的利益，就應當遠離它，所以不應該輕視。 微小的火星也能廣泛地焚燒，燒過的地方一片漆黑，不應該輕視它，有智慧的人不要輕視； 小火雖然不大，但柴多火自然就旺盛，火勢旺盛會損害一切，包括城邑和村莊； 如果想要保全性命，以及獲得未來的利益，就應當迅速遠離它，所以不應該輕視。 即使那旺盛的火，焚燒城池和村落，即使焚燒一切苗稼，經過一夜還能復生； 如果輕視具足戒（完整的戒律）的比丘（bhiksu，出家男子），就會燒燬自己的善業，子孫和財物，一時之間全部散失。 猶如多羅樹（tala tree，棕櫚樹的一種），砍斷樹苗就不能再生長，如果輕視比丘（bhiksu，出家男子），不久就會像多羅樹（tala tree，棕櫚樹的一種）一樣； 如果想要保全性命，以及獲得未來的利益，就應當常常遠離，所以不應該輕視。 剎帝利（ksatriya，古印度社會四種姓之一，指武士和統治者）具有各種威嚴，毒蛇和小火，以及具有具足戒（完整的戒律）的比丘（bhiksu，出家男子），有智慧的人不應該輕視； 如果想要保全性命，以及獲得未來的利益，就應當常常遠離，所以不應該欺侮。' 『當時憍薩羅（Kosala，古印度十六雄國之一）的勝軍王（King Pasenadi of Kosala）等，聽到這些偈頌後心生歡喜，立即從座位上
【English Translation】 English version If they succeed to the throne, they will surely hinder and harm each other; fearing that they will harbor resentment and jealousy in the future, therefore, one should treat them with respect. If you want to preserve your life and gain future benefits, you should follow their wishes, serve them respectfully, and should not be negligent. Whether in a village or in a field, if you see a small poisonous snake, do not think it is small and despise it, a wise person will not underestimate it; That snake, for the sake of food, seeks opportunities everywhere, and if it gets a chance later, it will surely cause harm to people; If you want to preserve your life and gain future benefits, you should stay away from it, so you should not underestimate it. A tiny spark can burn widely, and the burned area is pitch black, you should not despise it, a wise person should not underestimate it; Although the small fire is not big, the fire will naturally be strong with more firewood, and the strong fire will damage everything, including cities and villages; If you want to preserve your life and gain future benefits, you should quickly stay away from it, so you should not underestimate it. Even if that raging fire burns cities and villages, even if it burns all the crops, they can still be reborn after a night; If you despise a bhiksu (bhiksu, ordained male) who has the complete precepts (full precepts), you will burn your own good deeds, and your descendants and wealth will all be lost at once. Just like a tala tree (tala tree, a type of palm tree), if you cut off the seedling, it will not grow again, if you despise a bhiksu (bhiksu, ordained male), it will soon be like a tala tree (tala tree, a type of palm tree); If you want to preserve your life and gain future benefits, you should always stay away, so you should not underestimate it. A ksatriya (ksatriya, one of the four castes in ancient Indian society, referring to warriors and rulers) has various dignities, poisonous snakes and small fires, and a bhiksu (bhiksu, ordained male) with complete precepts (full precepts), a wise person should not underestimate them; If you want to preserve your life and gain future benefits, you should always stay away, so you should not bully them.' 'At that time, King Pasenadi of Kosala (Kosala, one of the sixteen ancient Indian kingdoms), and others, were delighted to hear these verses and immediately rose from their seats
起禮佛而去。
「佛在室羅筏城逝多林給孤獨園，與大苾芻眾俱。爾時憍薩羅國勝軍大王遣使持書向劫比羅城，與凈飯王書曰：『王應欣慶，王之太子得成正覺，獲甘露法。以微妙義普施群生，皆得充足，深助歡喜。』時凈飯王得書讀已，情甚欣悅，以手掌頰默然而住，面有憂色。時王大臣名烏陀夷，見王愁惱仰白王言：『大王！何故以手掌頰心生憂惱默然而住？』告鄔陀夷曰：『我今云何得不憂惱？一切義成太子修苦行時，我令使問，彼持訊息，還報於我住止之處。今者遣使，竟無一人報我訊息。』時鄔陀夷尋白王曰：『我請往彼看問太子，知其訊息卻來報王。』時凈飯王卻報鄔陀夷曰：『彼遣使往，既至子所，見具足教便住不來。汝今請看，決定彼住！』鄔陀夷白言：『我決定來。』時凈飯王親自作書頌曰：
「『從受胎以來， 希佛樹長成； 我親長養汝， 心熱常憂惱。 汝今得增長， 弟子如枝葉； 餘人獲快樂， 我今唯憂苦。』
「復說頌曰：
「『汝昔于萌芽， 從小我長養； 汝今得實果， 不復報我恩。 汝初誕生時， 廣發諸誓願； 我成無上覺， 度無量眾生。 斯事並證已， 起大慈悲心； 為我及眷屬， 愿來
【現代漢語翻譯】 現代漢語譯本 禮拜佛陀后離去。
佛陀在室羅筏城（Śrāvastī）的逝多林給孤獨園（Jetavana Anāthapiṇḍada-ārāma）中，與眾多大比丘在一起。當時，憍薩羅國（Kosala）的勝軍大王（Prasenajit）派遣使者帶著書信前往劫比羅城（Kapilavastu），致信凈飯王（Śuddhodana）說：『大王應該感到欣慰，您的太子已經成就正覺，獲得了甘露之法（amṛta-dharma）。他以微妙的教義普遍施予眾生，使他們都得到滿足，這實在令人歡喜。』當時，凈飯王讀完書信后，心中非常高興，用手托著臉頰，默默地坐著，臉上帶著憂愁的神色。當時，國王的大臣名叫烏陀夷（Udayin），看到國王愁眉不展，便問國王說：『大王！您為什麼用手托著臉頰，心中憂愁，默默不語呢？』凈飯王告訴烏陀夷說：『我怎麼能不憂愁呢？當初義成太子（Siddhartha）修行苦行的時候，我派使者去詢問，他們帶著訊息回來，告訴我太子的住處。現在派使者去，竟然沒有一個人回報我訊息。』當時，烏陀夷立刻對國王說：『我請求前往看望太子，瞭解他的訊息后回來稟告大王。』當時，凈飯王卻對烏陀夷說：『他們派使者去，到了太子那裡，見到完備的教法就住在那兒不回來了。你現在請求去看望，肯定也會住在那裡不回來！』烏陀夷說：『我一定回來。』當時，凈飯王親自寫了一首詩：
『自從受胎以來， 期盼佛樹成長； 我親自養育你， 內心焦熱常憂愁。 你現在已增長， 弟子如同枝葉； 別人獲得快樂， 我今唯有憂愁苦。』
又說了一首詩：
『你昔日如萌芽， 從小我來養育； 你今已得實果， 不再報答我的恩情。 你初誕生之時， 廣發各種誓願； 我成無上覺， 度無量眾生。 這些事都已應驗， 生起大慈悲心； 爲了我和我的眷屬， 希望你來。』
【English Translation】 English version He paid homage to the Buddha and departed.
The Buddha was in Śrāvastī (室羅筏城) at Jetavana Anāthapiṇḍada-ārāma (逝多林給孤獨園), together with a large assembly of Bhikṣus. At that time, King Prasenajit (勝軍大王) of Kosala (憍薩羅國) sent an envoy with a letter to Kapilavastu (劫比羅城), addressed to King Śuddhodana (淨飯王), saying: 'The King should rejoice, for your son, the Prince, has attained perfect enlightenment, obtaining the nectar of Dharma (甘露法). He universally bestows the subtle teachings upon all beings, fulfilling them all, which brings profound joy.' Upon reading the letter, King Śuddhodana was greatly pleased, but he rested his hand on his cheek, remaining silent with a worried expression. At that time, a minister of the King named Udayin (烏陀夷), seeing the King's distress, asked him, 'Your Majesty! Why do you rest your hand on your cheek, feeling worried and remaining silent?' King Śuddhodana told Udayin, 'How can I not be worried? When Siddhartha (義成太子) was practicing asceticism, I sent messengers to inquire, and they brought back news of his whereabouts. Now, I send messengers, but not a single one returns with news.' Then Udayin immediately said to the King, 'I request to go and see the Prince, to learn of his news and return to report to Your Majesty.' King Śuddhodana replied to Udayin, 'Those whom they sent went to the Prince, saw the complete teachings, and stayed there, not returning. If you request to go now, you will surely stay there!' Udayin said, 'I will definitely return.' Then King Śuddhodana personally composed a verse:
'Since conception, Hoping the Buddha-tree would grow; I personally nurtured you, My heart burning with constant worry. Now you have grown, Disciples like branches and leaves; Others obtain happiness, I now have only sorrow and suffering.'
He further spoke a verse:
'You were once a sprout, From small I nurtured you; Now you have obtained real fruit, No longer repaying my kindness. When you were first born, You made vast vows; 'I will attain unsurpassed enlightenment, And liberate countless beings.' These things have all been proven, Arousing great compassion; For me and my family, I wish you would come.'
於我城。』
「時凈飯王既作書已付鄔陀夷，鄔陀夷既受得已，向室羅筏城，行經三日詣誓多林給孤獨園，到世尊所頂禮雙足，以書奉佛白言：『世尊！凈飯大王令我持書奉與世尊。』爾時世尊開書讀已攝在一處，鄔陀夷從座而起白佛言：『世尊！可往劫比羅城不？』世尊告曰：『我今當往。』鄔陀夷於前世時已為善友故發此言：『世尊若不去者，我今強將世尊往劫比羅。』時世尊見此語已，以頌答曰(頌如余處)。鄔陀夷聞此頌已而不能報，作如是語：『世尊！我今往凈飯王所報言：「世尊欲來向劫比羅城。」』世尊報曰：『鄔陀夷！如來使者不應如汝。』鄔陀夷答曰：『世尊使者如何？』佛告曰：『出家是如來使。』鄔陀夷答曰：『我昔于凈飯王所已作誠言：「我今往彼定將信來。」』佛告曰：『如汝誠言不須違信，汝可出家然後卻還。』為如來往昔過去無量生行菩薩行時，于父母、教師、鄔波馱耶及尊者處不敢違命，是故鄔陀夷聞佛教不敢違背。時鄔陀夷聞佛教已：『唯然信受。我今出家。』佛言：『善來苾芻！而成出家具足梵行。』
「佛復告曰：『汝可卻還，不可如舊輒入王宮，于門外住使人往通：「門外有釋迦苾芻。」若命入者可即隨入。入已若問：「更有餘釋迦苾芻不？」可答言：「有。
【現代漢語翻譯】 現代漢語譯本：『到我的城市來。』
當時，凈飯王（Suddhodana，釋迦牟尼的父親）寫好信后交給鄔陀夷（Udayin，釋迦牟尼的弟子），鄔陀夷接到信后，前往室羅筏城（Sravasti），經過三天到達誓多林給孤獨園（Jetavana Anathapindika-arama），到世尊（Bhagavan，佛陀的尊稱）處頂禮雙足，將信獻給佛陀並說道：『世尊！凈飯大王讓我把這封信獻給世尊。』當時，世尊打開信讀完後放在一邊，鄔陀夷從座位上站起來對佛陀說：『世尊！可以去劫比羅城（Kapilavastu）嗎？』世尊回答說：『我現在就去。』鄔陀夷因為前世與佛陀是善友，所以說了這樣的話：『世尊如果不去，我現在就強行帶世尊去劫比羅城。』當時，世尊聽到這話后，用偈頌回答（偈頌內容如其他地方所述）。鄔陀夷聽了偈頌后無法回答，於是說道：『世尊！我現在去凈飯王那裡稟報說：「世尊將要來劫比羅城。」』世尊說：『鄔陀夷！如來的使者不應該像你這樣。』鄔陀夷問道：『世尊的使者應該怎樣？』佛陀說：『出家人就是如來的使者。』鄔陀夷回答說：『我以前在凈飯王那裡已經承諾：「我現在去那裡一定會帶回訊息。」』佛陀說：『既然你已經承諾，就不應該違背諾言，你可以出家，然後再回去。』因為如來在過去無量世行菩薩道時，對於父母、教師、鄔波馱耶（Upadhyaya，親教師）以及尊者不敢違背命令，所以鄔陀夷聽了佛陀的教誨不敢違背。當時，鄔陀夷聽了佛陀的教誨后說：『是的，我信受。我現在就出家。』佛陀說：『善來比丘（Bhikkhu，出家男子）！成就出家，具足梵行。』
佛陀又說：『你可以回去，但不要像以前那樣直接進入王宮，在門外等候，讓人進去通報：「門外有釋迦（Sakya，釋迦族）比丘。」如果命令你進去，就進去。進去後如果問：「還有其他的釋迦比丘嗎？」你可以回答說：「有。」』
【English Translation】 English version: 'To my city.'
Then, King Suddhodana, having written the letter, gave it to Udayin. Udayin, having received it, went to Sravasti, and after three days arrived at Jetavana Anathapindika-arama. He bowed at the feet of the Blessed One (Bhagavan), presented the letter to the Buddha, and said: 'Venerable One! King Suddhodana has instructed me to present this letter to the Blessed One.' At that time, the Blessed One opened the letter, read it, and set it aside. Udayin rose from his seat and said to the Buddha: 'Venerable One! Is it possible to go to Kapilavastu?' The Blessed One replied: 'I will go now.' Udayin, because he had been a good friend in a previous life, said these words: 'If the Blessed One does not go, I will now forcibly take the Blessed One to Kapilavastu.' At that time, the Blessed One, hearing these words, replied with a verse (the verse is as in other places). Udayin, hearing this verse, could not respond, and said: 'Venerable One! I will now go to King Suddhodana and report that "The Blessed One intends to come to Kapilavastu."' The Blessed One said: 'Udayin! A messenger of the Tathagata (Tathagata, another name for the Buddha) should not be like you.' Udayin asked: 'How should a messenger of the Blessed One be?' The Buddha said: 'A renunciate (Bhikkhu) is a messenger of the Tathagata.' Udayin replied: 'I have already made a sincere promise to King Suddhodana: "I will go there and definitely bring back news."' The Buddha said: 'Since you have made a sincere promise, you should not break your word. You can become a renunciate and then return.' Because the Tathagata, in countless past lives while practicing the Bodhisattva path, did not dare to disobey the commands of his parents, teachers, Upadhyaya, and venerable ones, Udayin did not dare to disobey the Buddha's teachings. At that time, Udayin, hearing the Buddha's teachings, said: 'Yes, I accept and believe. I will now become a renunciate.' The Buddha said: 'Welcome, Bhikkhu! You have achieved renunciation and perfected the pure conduct.'
The Buddha further said: 'You can return, but do not enter the royal palace as before. Wait outside the gate and have someone announce: "There is a Sakya Bhikkhu outside the gate." If you are ordered to enter, then enter. After entering, if they ask: "Are there any other Sakya Bhikkhus?" you can answer: "Yes."'
」若問：「悉達太子形容服飾如汝不？」可答言：「如我無異。」若令汝于宮內止宿，必不得止宿。若問：「悉達太子不住于宮內？」汝可答言：「不止宮內。」若問：「何處安住？」汝可答言：「于阿蘭若處。」若問：「悉達來不？」汝可答曰：「來。」若問：「幾時當來？」汝可言：「七日外可來。」』時鄔陀夷既聞斯語，頂禮世尊雙足而白言：『我今當往。』世尊告曰：『汝今可去。』以如來神力加持，即日到劫比羅城王宮門外。時鄔陀夷在王門外，告門官曰：『汝可通王：「門外有一釋迦苾芻。」』王言：『可入。』苾芻入已，凈飯王見鄔陀夷即識，問曰：『汝得出家耶？』答言：『大王！我已出家。』王言：『更有釋迦苾芻不？』答言：『有。』王復問：『悉達太子形狀與汝相似不？』答言：『無異。』王聞此語迷悶擗地，以水灑面良久醒悟。又問：『鄔陀夷！悉達太子幾時當來？』答言：『應來。』王又復問：『限幾時到來？』答曰：『卻後七日應來。』王即敕諸臣佐：『可修理宮閣，悉達欲來。』鄔陀夷答曰：『大王！世尊不住宮閣。』王又問曰：『若來，何處而住？』鄔陀夷答曰：『阿蘭若處住。』王敕大臣，可修園苑，如彼誓多林一種無異。彼諸臣佐問鄔陀夷：『其誓多林寺舍院宇，可有幾何？』
【現代漢語翻譯】 現代漢語譯本： 如果有人問：『悉達太子（Siddhartha）的容貌服飾和你一樣嗎？』你可以回答說：『和我沒什麼不同。』如果他們要你住在宮內，你一定不要住。如果有人問：『悉達太子不住在宮內嗎？』你可以回答說：『不住在宮內。』如果問：『住在哪裡？』你可以回答說：『在阿蘭若（Aranya，意為寂靜處，指遠離人煙的修行場所）處。』如果問：『悉達會來嗎？』你可以回答說：『會來。』如果問：『什麼時候會來？』你可以說：『七天後會來。』 當時，鄔陀夷（Udayin）聽了這些話，頂禮世尊（Bhagavan，佛陀的尊稱）的雙足，然後說：『我現在就去。』世尊告訴他：『你現在可以去了。』憑藉如來的神力加持，當天就到了劫比羅城（Kapilavastu）王宮門外。當時，鄔陀夷在王宮門外，告訴守門官說：『你可以稟告國王：「門外有一位釋迦（Sakya）比丘（Bhiksu，佛教出家男子）。」』國王說：『讓他進來。』比丘進入后，凈飯王（Suddhodana）見到鄔陀夷立刻認出了他，問道：『你出家了嗎？』回答說：『大王！我已經出家了。』國王說：『還有其他的釋迦比丘嗎？』回答說：『有。』國王又問：『悉達太子的容貌和你相似嗎？』回答說：『沒什麼不同。』國王聽到這些話，昏迷倒地，用水灑面很久才醒悟。又問：『鄔陀夷！悉達太子什麼時候會來？』回答說：『應該會來。』國王又問：『限定什麼時候到來？』回答說：『七天後應該會來。』國王立刻命令各位大臣：『可以修理宮殿，悉達要來。』鄔陀夷回答說：『大王！世尊不住在宮殿。』國王又問：『如果來，住在哪裡？』鄔陀夷回答說：『住在阿蘭若處。』國王命令大臣，可以修整園苑，像誓多林（Jetavana）一樣。那些大臣問鄔陀夷：『誓多林寺（Jetavana Vihara）的房舍院落，大概有多少？』
【English Translation】 English version: If asked, 'Is Prince Siddhartha's (Siddhartha) appearance and attire like yours?' you can answer, 'No different from me.' If they want you to stay in the palace, you must not stay. If asked, 'Doesn't Prince Siddhartha stay in the palace?' you can answer, 'He doesn't stay in the palace.' If asked, 'Where does he reside?' you can answer, 'In the Aranya (Aranya, meaning a quiet place, referring to a place of practice away from the crowds).' If asked, 'Will Siddhartha come?' you can answer, 'He will come.' If asked, 'When will he come?' you can say, 'He will come in seven days.' At that time, Udayin (Udayin), having heard these words, bowed at the feet of the World-Honored One (Bhagavan, an honorific title for the Buddha) and said, 'I will go now.' The World-Honored One told him, 'You may go now.' By the power of the Tathagata's (Tathagata, another name for the Buddha) divine strength, he arrived at the gate of King Kapilavastu's (Kapilavastu) palace on the same day. At that time, Udayin was outside the palace gate and told the gatekeeper, 'You may inform the king: "There is a Sakya (Sakya) Bhiksu (Bhiksu, a Buddhist monk) outside the gate."' The king said, 'Let him in.' After the Bhiksu entered, King Suddhodana (Suddhodana) recognized Udayin immediately and asked, 'Have you left home?' He replied, 'Great King! I have already left home.' The king said, 'Are there other Sakya Bhiksus?' He replied, 'Yes.' The king then asked, 'Is Prince Siddhartha's appearance similar to yours?' He replied, 'No different.' Upon hearing these words, the king fainted and fell to the ground, and after water was sprinkled on his face, he awoke after a long time. He then asked, 'Udayin! When will Prince Siddhartha come?' He replied, 'He should come.' The king then asked, 'How long until he arrives?' He replied, 'He should come in seven days.' The king immediately ordered his ministers, 'Repair the palace, Siddhartha is coming.' Udayin replied, 'Great King! The World-Honored One does not stay in palaces.' The king then asked, 'If he comes, where will he stay?' Udayin replied, 'He will stay in the Aranya.' The king ordered the ministers to repair the gardens, like Jetavana (Jetavana). Those ministers asked Udayin, 'How many buildings and courtyards are there in the Jetavana Vihara (Jetavana Vihara)?'
鄔陀夷曰：『大院一十六所，其諸小者總六十四，諸院之中皆有重合。』諸臣聞已，即令巧工七日之中造諸院宇，如誓多林等無有異。
「爾時世尊告具壽大目揵連：『汝可告諸苾芻：「世尊欲往劫比羅城父子相見，汝可著衣持缽，若有樂見者，當共汝去。」』大目揵連聞佛語已告諸苾芻：『世尊欲往劫比羅城父子相見，有樂見者，可持衣缽當共汝去。』爾時乃至世尊到盧醯多河邊，及諸大眾。時凈飯王聞悉達太子到盧醯多河邊，王敕諸臣裝飾城郭香水灑地，散種種花燒諸妙香。從尼拘陀園至盧醯多河，其間道路皆悉裝飾。又于園中敷師子座，及諸徒眾所坐之座。城中諸人聞太子還悉來集會，于大眾中或有先因緣而來赴會。亦有故來看太子先禮父王？為是父王先禮太子？有如是因皆來赴會。至第八日旦，諸苾芻澡手漱口洗浴來詣佛所。爾時世尊作如是念：『我若步行入劫比羅城，諸釋迦種皆是高心，若見步行必當恥笑作如是語：「此悉達太子出家之時，無量諸天圍繞騰空而去，多時苦行得甘露味，成等正覺，今步行入城。」』作此念已即入三摩地，沒即現東方，上升虛空高七多羅樹，諸苾芻高六多羅樹，從空而行近劫比羅；世尊漸下至六多羅，諸苾芻漸下至五多羅；佛漸至五多羅，苾芻至四多羅；佛至四多羅，
【現代漢語翻譯】 現代漢語譯本 鄔陀夷說：『大院共有十六所，其中較小的院落總共有六十四所，每個院落之中都有重疊的建築。』眾大臣聽了之後，立即命令工匠在七天之內建造好這些院落，要和誓多林（Jetavana，祇園精舍）一樣沒有差別。 『那時，世尊告訴具壽大目犍連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通第一著稱）：『你可以告訴各位比丘：「世尊想要前往劫比羅城（Kapilavastu，釋迦牟尼佛的故鄉）與父親相見，你們可以穿好衣服，拿著缽，如果有樂意前往的人，可以與你一同前往。」』大目犍連聽了佛的話后，告訴各位比丘：『世尊想要前往劫比羅城與父親相見，有樂意前往的人，可以拿著衣缽與我一同前往。』那時，世尊乃至到達盧醯多河（Rohini River）邊，以及眾多隨行的大眾。當時凈飯王（Śuddhodana，釋迦牟尼佛的父親）聽說悉達太子（Siddhartha，釋迦牟尼佛出家前的名字）到達盧醯多河邊，國王命令各位大臣裝飾城郭，用香水灑地，散佈各種鮮花，焚燒各種美妙的香。從尼拘陀園（Nyagrodha Park）到盧醯多河，其間的道路都全部裝飾。又在園中鋪設獅子座（Simhasana，佛陀的座位），以及各位徒眾所坐的座位。城中的人們聽說太子回來了，都來**，在大眾之中，有些人是由於先前的因緣而來赴會。也有人特意來看太子是先禮拜父王，還是父王先禮拜太子？有這樣的原因都來赴會。到了第八天早上，各位比丘洗手漱口洗浴后，來到佛陀所在的地方。那時，世尊這樣想：『我如果步行進入劫比羅城，各位釋迦族人（Śākya，釋迦牟尼佛所在的種族）都是心高氣傲，如果看見我步行，必定會恥笑，說這樣的話：「這位悉達太子出家的時候，無量諸天圍繞著他騰空而去，經過長時間的苦行，得到了甘露的味道，成就了等正覺（Samyak-saṃbuddha，正等正覺，佛的果位），現在卻步行入城。」』這樣想著，就進入三摩地（Samadhi，禪定），消失後立即出現在東方，上升到虛空，高達七多羅樹（Tala tree，一種高大的樹木），各位比丘高六多羅樹，從空中行走，靠近劫比羅城；世尊漸漸下降到六多羅，各位比丘漸漸下降到五多羅；佛陀漸漸到五多羅，比丘到四多羅；佛陀到四多羅，
【English Translation】 English version Udayin said, 'There are sixteen great courtyards, and the smaller ones total sixty-four. Within each courtyard, there are overlapping structures.' Upon hearing this, the ministers immediately ordered skilled craftsmen to construct the courtyards within seven days, ensuring they were no different from Jetavana (Jetavana, a monastery donated to the Buddha). 'At that time, the World Honored One (Bhagavan, an epithet of the Buddha) said to the Venerable Mahāmaudgalyāyana (Mahāmaudgalyāyana, one of the Buddha's ten great disciples, known for his supernatural powers): 'You may inform the monks: "The World Honored One wishes to go to Kapilavastu (Kapilavastu, the Buddha's hometown) to see his father. You may put on your robes and carry your bowls, and those who wish to see this may go with you."』 Mahāmaudgalyāyana, upon hearing the Buddha's words, informed the monks: 'The World Honored One wishes to go to Kapilavastu to see his father. Those who wish to see this may carry their robes and bowls and go with me.』 At that time, the World Honored One eventually arrived at the Rohini River (Rohini River), along with the great assembly. At that time, King Śuddhodana (Śuddhodana, the Buddha's father) heard that Prince Siddhartha (Siddhartha, the Buddha's name before renunciation) had arrived at the Rohini River. The king ordered the ministers to decorate the city walls, sprinkle fragrant water on the ground, scatter various flowers, and burn exquisite incense. From Nyagrodha Park (Nyagrodha Park) to the Rohini River, the roads in between were all decorated. Furthermore, a lion throne (Simhasana, the Buddha's seat) was set up in the park, as well as seats for the disciples. The people in the city, hearing that the prince had returned, all came to **. Among the assembly, some came because of previous karmic connections. Others came specifically to see whether the prince would bow to his father the king first, or whether the king would bow to the prince first. For such reasons, they all came to the assembly. On the morning of the eighth day, the monks washed their hands, rinsed their mouths, bathed, and came to where the Buddha was. At that time, the World Honored One thought: 'If I were to walk into Kapilavastu, all the Śākyas (Śākya, the Buddha's clan) are arrogant. If they see me walking, they will surely ridicule me, saying such things as: "This Prince Siddhartha, when he renounced the world, was surrounded by countless devas (Deva, gods) who ascended into the sky, and after a long period of ascetic practice, attained the taste of nectar and achieved Samyak-saṃbuddha (Samyak-saṃbuddha, perfect enlightenment, the state of Buddhahood), yet now he walks into the city."』 Having thought this, he entered Samadhi (Samadhi, meditation), disappeared, and immediately appeared in the east, rising into the sky to a height of seven Tala trees (Tala tree, a tall tree species). The monks rose to a height of six Tala trees, walking through the air, approaching Kapilavastu; the World Honored One gradually descended to six Tala trees, and the monks gradually descended to five Tala trees; the Buddha gradually descended to five Tala trees, and the monks to four Tala trees; the Buddha to four Tala trees,
苾芻至三多羅；世尊三多羅，苾芻二多羅；世尊二多羅，苾芻一多羅；世尊一多羅，苾芻六仞；世尊六仞，苾芻五仞；世尊五仞，苾芻四仞；世尊四仞，苾芻三仞；世尊三仞，苾芻二仞；世尊二仞，苾芻一仞；世尊一仞，苾芻步涉。時凈飯王見神變已，而苾芻多，不知何者是世尊？時王呼鄔陀夷乃至擊鼓鳴捶，宣王教令：『普使投劫比羅城內家家一子隨佛出家。』
「時斛飯王有其二子：一名無滅、二名大名。其大名常令檢校家務，無滅常樓閣中坐，婇女圍繞歡娛受樂。於時其母告大名曰：『汝今知不？王有教令，于釋種中，家別一人令其舍俗。』大名白母：『我不出家。』母言：『何故？』大名曰：『母所愛子坐樓閣中，不遣出家令我棄俗。』母言：『小子！無滅在家有大福德，汝今不應于彼生妒。』大名報曰：『母于無滅生愛戀心，偏意供承非其福德，母但莫送飲食，試福德不？』母答云：『好！令汝現見。』其母將籠盛空食器，對其小兒以帛覆之，而密封閉，命執事女送與無滅。復教女曰：『若問：「是何物？」應即報言：「空無一物。」』使者執籠而行。於時帝釋觀見下方，睹是事已便作是念：『無滅往昔，曾以飲食供養烏波利瑟吒辟支佛，如何頓絕其食？我今應可與其飲食。』帝釋以種種飲食，令其
【現代漢語翻譯】 現代漢語譯本 比丘走到三多羅（測量單位）；世尊在三多羅處，比丘在二多羅處；世尊在二多羅處，比丘在一多羅處；世尊在一多羅處，比丘在六仞（測量單位）處；世尊在六仞處，比丘在五仞處；世尊在五仞處，比丘在四仞處；世尊在四仞處，比丘在三仞處；世尊在三仞處，比丘在二仞處；世尊在二仞處，比丘在一仞處；世尊在一仞處，比丘步行跟隨。當時凈飯王（Suddhodana）見到這種神變后，因為比丘眾多，不知道哪一位是世尊。當時國王呼喚鄔陀夷（Udayin），甚至敲鼓鳴鑼，宣告國王的教令：『普遍讓劫比羅城（Kapilavastu）內每家每戶都派一個兒子跟隨佛陀出家。』
當時斛飯王（Suklodana）有兩個兒子：一個叫無滅（Nirvana），一個叫大名（Mahanama）。大名經常負責管理家務，無滅經常在樓閣中坐著，被眾多婇女圍繞，享受歡樂。當時他們的母親告訴大名說：『你現在知道嗎？國王有教令，在釋迦族（Sakya）中，每家都要派一個人捨棄世俗。』大名對母親說：『我不出家。』母親問：『為什麼？』大名說：『母親所喜愛的兒子坐在樓閣中，不讓他出家，卻讓我捨棄世俗。』母親說：『孩子！無滅在家有很大的福德，你不應該嫉妒他。』大名回答說：『母親對無滅產生愛戀之心，偏袒地供養他，這並非他的福德，母親只要不送飲食給他，試試看他的福德如何？』母親回答說：『好！讓你親眼看看。』他們的母親用籠子裝著空的食器，用布蓋住，並且密封起來，命令侍女送給無滅。又教導侍女說：『如果他問：「這是什麼東西？」你應該立刻回答說：「空無一物。」』使者拿著籠子走了。當時帝釋（Indra）觀察到下方的情況，看到這件事後便這樣想：『無滅過去曾經用飲食供養烏波利瑟吒辟支佛（Upali Settha Pratyekabuddha），怎麼能斷絕他的食物呢？我現在應該給他飲食。』帝釋用各種各樣的飲食，讓它們進入籠子。
【English Translation】 English version The Bhikshu (Buddhist monk) reached three Talas (unit of measurement); the World-Honored One (Bhagavan) was at three Talas, the Bhikshu at two Talas; the World-Honored One at two Talas, the Bhikshu at one Tala; the World-Honored One at one Tala, the Bhikshu at six Rins (unit of measurement); the World-Honored One at six Rins, the Bhikshu at five Rins; the World-Honored One at five Rins, the Bhikshu at four Rins; the World-Honored One at four Rins, the Bhikshu at three Rins; the World-Honored One at three Rins, the Bhikshu at two Rins; the World-Honored One at two Rins, the Bhikshu at one Rin; the World-Honored One at one Rin, the Bhikshu walked. At that time, King Suddhodana (Suddhodana) saw this miraculous transformation, and because there were many Bhikshus, he did not know which one was the World-Honored One. Then the king called Udayin (Udayin), and even beat drums and gongs, announcing the king's decree: 'Universally let every family in Kapilavastu (Kapilavastu) send one son to become a monk following the Buddha.'
At that time, King Suklodana (Suklodana) had two sons: one named Nirvana (Nirvana), and the other named Mahanama (Mahanama). Mahanama was often in charge of managing household affairs, while Nirvana often sat in the pavilion, surrounded by many concubines, enjoying pleasure. At that time, their mother told Mahanama: 'Do you know now? The king has a decree that in the Sakya (Sakya) clan, each family must send one person to renounce the world.' Mahanama said to his mother: 'I will not become a monk.' The mother asked: 'Why?' Mahanama said: 'The son whom mother loves sits in the pavilion, and you do not let him become a monk, but you want me to renounce the world.' The mother said: 'Child! Nirvana has great merit at home, you should not be jealous of him.' Mahanama replied: 'Mother has a loving heart for Nirvana, and favors him with offerings, this is not his merit. Mother just stop sending him food and see how his merit is?' The mother replied: 'Okay! Let you see it for yourself.' Their mother used a cage to hold empty food containers, covered it with cloth, and sealed it, ordering a maid to send it to Nirvana. She also instructed the maid: 'If he asks: "What is this?" you should immediately answer: "Nothing at all."' The messenger carried the cage and left. At that time, Indra (Indra) observed the situation below, and after seeing this, he thought: 'Nirvana once offered food to Upali Settha Pratyekabuddha (Upali Settha Pratyekabuddha), how can his food be cut off? I should give him food now.' Indra used all kinds of food to fill the cage.
籠中器具悉滿。時執事女持其食籠，依前封印至無滅邊，尋問其女：『此中何物？』女即答報童子曰：『此中無物。』既聞語已便作是念：『其母憐我，豈肯空遣使者來於我所？此籠之中決定此食，名為無物。』即便開看，乃見住處種種資具，于其器中香美飲食悉皆充滿，香氣芬馥心生希奇，得未曾有。無滅孝養，便取好食卻奉其母，令其使者咨白母曰：『唯愿每日當令送此無物飲食。』母得其食心生極怪，便視大名。母即告曰：『子見此食不？』大名報曰：『我今已見。』母報大名：『我已先報汝，無滅有大福德，汝今不應而生嫉妒。』大名報曰：『母今于無滅，若有福德及無福德，我亦不能出家。』母見大名種種勸語不肯出家，往無滅處作如是語報言長子：『汝今知不？王有教令，于釋種中，家別一人令其舍俗。汝今意者，為覆在家？為復出家？』無滅報曰：『今者在家，有何過失？有何利益？今若出家，有何利益？』母報子曰：『如法在家無諸過失，應感人天生；若非法住家，墮三惡道。若如法出家，依持聖教得勝涅槃；若不能具足出家，即得人天身。』無滅聞已尋白母曰：『出家造過由勝在家精勤功德，愿母放我當自出家。』母即報言：『放汝出家。』
「無滅先與賢釋種王素相親近，即詣王所。行至
【現代漢語翻譯】 現代漢語譯本：籠子里的器具都裝滿了。當時負責送飯的侍女拿著裝食物的籠子，按照之前的封印送到無滅（一位王子）那裡，（侍女）詢問那個女孩：『這籠子里是什麼？』女孩回答童子說：『這裡面什麼也沒有。』（無滅）聽了這話，心想：『我的母親憐愛我，怎麼會空著打發使者來我這裡呢？這籠子里一定有食物，名字叫做『無物』。』於是就打開來看，看見住處所需的各種器具，籠子里充滿了香美的飲食，香氣芬芳，心裡感到稀奇，得到了從未有過的東西。無滅孝順恭敬，就取出好的食物奉獻給他的母親，讓使者稟告母親說：『希望每天都能送這種叫做『無物』的飲食來。』母親得到這些食物，心裡感到非常奇怪，就去看大名（無滅的哥哥）。母親告訴他說：『你看見這些食物了嗎？』大名回答說：『我已經看見了。』母親告訴大名：『我早就告訴過你，無滅有很大的福德，你現在不應該嫉妒他。』大名回答說：『母親認為無滅有福德也好，沒有福德也好，我都不會出家。』母親見大名各種勸說都不肯出家，就到無滅那裡，對長子說：『你知道嗎？國王有教令，在釋迦種姓中，每家必須有一個人捨棄世俗。你現在想，是選擇在家，還是選擇出家？』無滅回答說：『現在在家，有什麼過失？有什麼利益？現在如果出家，有什麼利益？』母親回答兒子說：『如法地在家，沒有過失，應該能感得人天果報；如果不如法地住在家中，就會墮入三惡道。如果如法地出家，依靠聖教就能得到殊勝的涅槃；如果不能完全出家，也能得到人天的果報。』無滅聽了之後，立刻告訴母親說：『出家即使犯錯，也勝過在家精勤修功德，希望母親允許我出家。』母親就說：『允許你出家。』 無滅先與賢釋種王（釋迦族的一位國王）關係親近，就前往國王那裡。走到...
【English Translation】 English version: The utensils in the cage were all full. At that time, the serving maid in charge of delivering food carried the food cage, sealed as before, to where Wu Mie (a prince) was. (The maid) asked the girl: 'What is in this cage?' The girl replied to the boy: 'There is nothing in here.' After hearing this, (Wu Mie) thought: 'My mother loves me, how could she send a messenger to me empty-handed? There must be food in this cage, called 'Nothing'.' So he opened it and saw all kinds of utensils needed for living, and the cage was filled with fragrant and delicious food. The fragrance was rich, and he felt strange in his heart, and he got something he had never had before. Wu Mie was filial and respectful, so he took the good food and offered it to his mother, and asked the messenger to tell his mother: 'I hope that this kind of food called 'Nothing' can be sent every day.' The mother was very surprised to get this food, so she went to see Da Ming (Wu Mie's elder brother). The mother told him: 'Have you seen this food?' Da Ming replied: 'I have already seen it.' The mother told Da Ming: 'I told you a long time ago that Wu Mie has great blessings, and you should not be jealous of him now.' Da Ming replied: 'Whether my mother thinks Wu Mie has blessings or not, I will not become a monk.' Seeing that Da Ming refused to become a monk despite all kinds of persuasion, the mother went to Wu Mie and said to the eldest son: 'Do you know? The king has an edict that in the Shakya (Sakya) clan, one person from each family must renounce the world. What do you think now, do you choose to stay at home or become a monk?' Wu Mie replied: 'Now at home, what are the faults? What are the benefits? Now if I become a monk, what are the benefits?' The mother replied to her son: 'If you stay at home according to the Dharma, there are no faults, and you should be able to receive the rewards of humans and gods; if you stay at home illegally, you will fall into the three evil realms. If you become a monk according to the Dharma, you can attain the supreme Nirvana by relying on the holy teachings; if you cannot become a monk completely, you can also obtain the rewards of humans and gods.' After hearing this, Wu Mie immediately told his mother: 'Even if becoming a monk makes mistakes, it is better than diligently cultivating merits at home. I hope my mother will allow me to become a monk.' The mother said: 'I allow you to become a monk.' Wu Mie was close to King Xian Shi Zhong (a king of the Shakya clan) before, so he went to the king. Walking to...
門首，時王在樓閣上撫琴作妓，琴絃忽斷歌聲遂錯，無滅善琴，在其門外知琴絃斷所以聲錯，門家白王：『無滅立在門首，欲見大王。』『誰為障礙？尋命入來。』既相見已撫柏而坐，王問無滅：『至此門首經幾許時？』無滅報言：『琴絃斷時到其門外。』當爾無滅以手撫王褥上白㲲，當報王曰：『織此㲲師當織之時身患熱病，王今何故向此石上而臥？』王即怪之，遂揭褥看，便見底下一褥垢膩多污。賢釋種王見已，極生怪愕。呼彼織者來問言：『此㲲汝當織時患熱病不？』答言：『實爾。』賢釋種王告無滅言：『童子！汝何故得知？』答言：『觸時覺熱，是故我知。』彼極生怪，王又問言：『何故至此？』白言：『大王！凈飯有教，敕諸釋種家，各許度一人。欲往出家，故來辭別。』王言：『住此一宿當共籌量。』無滅住彼一宿，王言：『童子！我若隨汝出家，天授當爲釋種王，與諸釋種極為大患，可共相勸天授同共出家。』即喚天授來至彼所，時王告言：『天授！我等今者悉欲出家，汝何所為？』聞已即心念言：『我報言不出家者，賢釋種王亦不出家，我設方便應當誑彼。』又復念言：『當時世尊于尼拘陀林中，以幻示現神變令諸大眾悉皆信伏，彼時我已設此計。』念已告言：『大王！王既出家，我亦不住。』即
【現代漢語翻譯】 現代漢語譯本： 在宮殿門口，國王當時正在樓閣上彈琴唱歌，琴絃突然斷裂，歌聲也因此錯亂。一位名叫無滅（沒有消失）的善於彈琴之人，在宮殿門外就知道是琴絃斷裂導致聲音出錯。守門人稟告國王：『無滅站在宮殿門口，想要見大王。』國王說：『誰敢阻攔？讓他進來。』無滅進來后，撫摸著柏木坐下。國王問無滅：『你到這宮殿門口有多久了？』無滅回答說：『琴絃斷裂的時候我才到門口。』當時無滅用手撫摸國王坐墊上的白色細毛織物，然後對國王說：『織這毛織物的工匠在織的時候身患熱病，大王您為何要睡在這上面？』國王感到奇怪，於是揭開坐墊檢視，便看到下面一層坐墊又臟又油膩。賢明的釋迦族國王看到后，非常驚訝。他叫來那個織工問道：『這毛織物你織的時候是否患有熱病？』織工回答說：『確實如此。』賢明的釋迦族國王告訴無滅：『童子！你為何得知？』無滅回答說：『觸控時感覺發熱，所以我知道。』國王對此非常驚異，又問：『你到這裡來做什麼？』無滅回答說：『大王！凈飯王（Suddhodana，釋迦牟尼佛的父親）有命令，告知各位釋迦族人，允許每家度一人出家。我想要出家，所以前來辭別。』國王說：『在這裡住一晚，我們共同商量。』無滅在那裡住了一晚，國王說：『童子！如果我隨你出家，提婆達多（Devadatta，佛陀的堂兄弟）將會成為釋迦族之王，這對各位釋迦族人來說是個大禍患，我們可以一起勸說提婆達多一同出家。』於是國王叫提婆達多來到無滅那裡，當時國王告訴提婆達多：『提婆達多！我們現在都想出家，你打算怎麼辦？』提婆達多聽後心想：『如果我說不出家，賢明的釋迦族國王也不會出家，我應該設法欺騙他。』他又想到：『當初世尊（Bhagavan，佛陀的稱號）在尼拘陀樹林（Nigrodha Grove）中，用幻術示現神通，讓大眾都信服，那時我已經有了這個計劃。』想到這裡，提婆達多回答說：『大王！既然您要出家，我也不會留下。』
【English Translation】 English version: At the palace gate, the king was in his pavilion playing the lute and singing. Suddenly, a string broke, disrupting the melody. A skilled lute player named Wumie (No Extinction), standing outside the gate, knew the sound was off because of the broken string. The gatekeeper reported to the king: 'Wumie is standing at the gate, requesting an audience.' The king said, 'Who dares to obstruct him? Let him in.' After entering, Wumie sat on a cypress seat. The king asked Wumie, 'How long have you been at the palace gate?' Wumie replied, 'I arrived at the gate when the lute string broke.' Then, Wumie touched the white woolen cloth on the king's cushion and said to the king, 'The weaver who made this cloth was suffering from a fever when he wove it. Why are you sleeping on this?' The king was surprised and lifted the cushion, revealing a dirty and greasy under-cushion. The wise Shakya king was astonished upon seeing this. He summoned the weaver and asked, 'Did you have a fever when you wove this cloth?' The weaver replied, 'Indeed, I did.' The wise Shakya king said to Wumie, 'Young man! How did you know?' Wumie replied, 'I felt the heat when I touched it, so I knew.' The king was greatly amazed and asked, 'Why have you come here?' Wumie replied, 'Your Majesty! King Suddhodana (father of Siddhartha Gautama) has decreed that each Shakya family may allow one person to renounce the world. I wish to become a monk, so I have come to bid farewell.' The king said, 'Stay here for one night, and we will discuss it together.' Wumie stayed there for one night, and the king said, 'Young man! If I were to renounce the world with you, Devadatta (Buddha's cousin) would become the Shakya king, which would be a great calamity for the Shakya people. We should persuade Devadatta to renounce the world with us.' So the king summoned Devadatta to Wumie's presence. The king then told Devadatta, 'Devadatta! We all wish to renounce the world now. What do you intend to do?' Upon hearing this, Devadatta thought, 'If I say I will not renounce the world, the wise Shakya king will not renounce the world either. I must find a way to deceive him.' He further thought, 'When the Bhagavan (the Blessed One, Buddha) was in the Nigrodha Grove, he used illusions to display miraculous powers, causing all the people to believe. I already had this plan at that time.' Having thought this, Devadatta replied, 'Your Majesty! Since you are renouncing the world, I will not stay behind either.'
心念言：『此為誑者當今大眾咸悉聞知。』時王宣敕告諸人民：『我及無滅並天授等釋種五百人同共出家，汝等知聞應當歡喜。』是時天授聞此語已心生苦惱，即心念言：『我若定知賢王出家，我不應說同共出家。今者若不出家，是妄語人不得為王，當且出家然後為王。』
「時王凈飯作如是念：『為諸釋種設大供養，凈諸衢路除去瓦礫，以檀水灑地建立幢幡、懸諸繒蓋、燒諸名香、散雜妙花。』時王與諸釋種及諸眷屬，百千萬億前後圍繞，詣師子座坐已，諸釋種女于諸窗牖，皆欲看此出家釋種，威儀尊貴及供養具。諸方遠來，于巷陌中悉皆盈滿，住立瞻仰。王又召諸相師令占釋種：『誰欲出家如法住？誰不如法？』時諸釋種各辭別父母，自以種種嚴具莊飾其身，各乘車輅賢王引前，相師見已白言：『樂為承事。』無滅及假和合亦復如是。天授次至，有鴟飛來撥髻珠將，相師見已白言：『如此徴祥，決定於世尊身起害，當墮地獄。』次瞿迦離褰那沓婆(此云缺財)羯吒牟羅底沙海授等從城出時，聞有驢鳴，相師見已白言：『此等皆緣惡口，惱亂眾僧，當墮地獄。』次鄔波難陀乘象出來，四面回顧珠瓔尋斷，相師見已記言：『此由多貪當墮地獄。』乃至如是五百釋種，悉皆出來如往園苑，各各自現尊豪嚴麗，往詣
【現代漢語翻譯】 現代漢語譯本：心念說：『這個人是個騙子，現在大家都知道了。』當時國王下令告訴人民：『我和無滅（姓名，含義未知）以及提婆達多（Devadatta，釋迦牟尼的堂兄弟，後背叛佛教）等釋迦族人五百人一起出家，你們知道了應該感到高興。』當時提婆達多聽到這話后，心裡感到苦惱，心想：『我如果早知道國王要出家，我就不應該說一起出家。現在如果不出家，就會成為說謊的人，不能當國王，不如先出家然後再當國王。』
當時國王凈飯王（Śuddhodana，釋迦牟尼的父親）這樣想：『為各位釋迦族人準備盛大的供養，清理道路，清除瓦礫，用檀香水灑地，豎立旗幟，懸掛絲綢傘蓋，焚燒名貴的香，散播各種美妙的花。』當時國王與各位釋迦族人以及各位眷屬，成百上千萬人前後圍繞，來到獅子座坐下，各位釋迦族女子在各個窗戶邊，都想看看這些出家的釋迦族人，他們的威儀尊貴以及供養的器具。各方遠道而來的人，在巷子里都擠滿了，站立著瞻仰。國王又召集各位相士來占卜釋迦族人：『誰想出家如法修行？誰不如法？』當時各位釋迦族人各自告別父母，用各種各樣的裝飾品打扮自己，各自乘坐車子，國王在前面引導，相士看見后說：『他們樂於承事。』無滅和假和合（姓名，含義未知）也是這樣。提婆達多接下來到，有鴟（一種鳥）飛來撥掉他頭上的珠子，相士看見后說：『這樣的徵兆，決定了他會在世尊（指釋迦牟尼）身上製造傷害，應當墮入地獄。』接下來瞿迦離（Kokālika，人名，含義未知），褰那沓婆（Kaṇṇatapha，人名，此云缺財），羯吒牟羅底沙（Kaṭamuratiṣya，人名，含義未知），海授（Samudradatta，人名，含義未知）等從城裡出來時，聽到有驢叫，相士看見后說：『這些人都是因為惡語，惱亂僧眾，應當墮入地獄。』接下來鄔波難陀（Upananda，人名，含義未知）乘象出來，四面回顧，珠子做的瓔珞隨即斷裂，相士看見后預言說：『這是因為貪婪過多，應當墮入地獄。』乃至像這樣五百位釋迦族人，都出來了，像去往園林一樣，各自展現尊貴豪邁的儀容，前往……』
【English Translation】 English version: The mind thought: 'This person is a liar, and now everyone knows it.' At that time, the king issued an edict to the people: 'I, along with Anihilated (name, meaning unknown), Devadatta (Śākyamuni's cousin, who later betrayed Buddhism), and five hundred other members of the Śākya clan, are renouncing the household life together. You should be happy to know this.' At that time, Devadatta felt distressed upon hearing this and thought to himself: 'If I had known for sure that the king was going to renounce the household life, I shouldn't have said that we would renounce together. If I don't renounce now, I will become a liar and cannot be king. I might as well renounce first and then become king.'
At that time, King Śuddhodana (Śākyamuni's father) thought: 'Let's prepare a grand offering for all the Śākya clansmen, clean the roads, remove the rubble, sprinkle sandalwood water on the ground, erect banners, hang silk canopies, burn precious incense, and scatter various wonderful flowers.' At that time, the king, along with all the Śākya clansmen and their families, surrounded by hundreds of millions of people, came to the lion throne and sat down. The Śākya women at the windows all wanted to see these renounced Śākya clansmen, their dignified demeanor, and the offering implements. People from afar filled the alleys, standing and gazing in admiration. The king also summoned the fortune-tellers to predict the fate of the Śākya clansmen: 'Who wants to renounce the household life and practice the Dharma properly? Who will not practice properly?' At that time, the Śākya clansmen bid farewell to their parents, adorned themselves with various ornaments, and rode in carriages. The king led the way, and the fortune-tellers, seeing them, said: 'They are happy to serve.' Anihilated and False Union (names, meaning unknown) were also like this. When Devadatta came next, a kite flew over and plucked the jewel from his hair. The fortune-tellers, seeing this, said: 'Such an omen indicates that he will definitely cause harm to the World Honored One (referring to Śākyamuni) and will fall into hell.' Next, Kokālika (name, meaning unknown), Kaṇṇatapha (name, meaning 'lacking wealth'), Kaṭamuratiṣya (name, meaning unknown), Samudradatta (name, meaning unknown), and others came out of the city and heard a donkey braying. The fortune-tellers, seeing this, said: 'These people will all fall into hell because of their evil speech, disturbing the Sangha.' Next, Upananda (name, meaning unknown) came out riding an elephant, looking around in all directions, and the pearl necklace immediately broke. The fortune-tellers, seeing this, predicted: 'This is because of excessive greed, and he will fall into hell.' Thus, all five hundred Śākya clansmen came out, displaying their noble and magnificent appearances, as if going to a garden, and proceeded to...
佛所到已，世尊念言：『彼五百釋種，我不得總言：「善來出家。」何以故？其中或有得羅漢者，有不得者故。我今白四羯磨令彼出家。』作此念已，佛告諸苾芻言：『此五百釋種，汝等苾芻！應作白四羯磨令彼出家授與具戒。』諸苾芻言：『唯然，世尊！』
「爾時父王敕鄔波離：『汝往尼拘陀園，為彼釋種賢王等五百人剃除鬚髮。』時賢王等如法洗頭以次而坐。時鄔波離欲剃賢王發時，悲淚啼泣數數傷嘆，而為剃髮。賢王見已問鄔波難：『汝今何因數數啼泣？』時鄔波離胡跪悲淚答賢王言：『我從昔來，于贍部洲常事賢王，王今出家無所依怙，轉事惡王寧死不生。』賢王語鄔波離言：『我今知汝實是誠心，不須悲傷。我今令汝不事惡王。』時鄔波離心生歡喜，從跪而起即剃王頭。剃王頭已，王遣使者鋪一白㲲，賢王起立普告五百釋種：『汝等諦聽！此鄔波離昔來事我，無有資財。汝等釋種，宜可各各脫上衣及莊嚴具，隨是一物置於㲲上。何以故？我既出家，所有俗衣及諸瓔珞，不應更用，與鄔波離。』
「爾時賢王作是語已，五百釋種所有衣服及諸瓔珞，皆投白㲲與鄔波離。時鄔波離次第剃髮如法洗浴，即著僧衣從此而去。
「時鄔波離即便思惟：『五百釋種尊貴如是，尚舍國城妻子珍寶衣服
【現代漢語翻譯】 現代漢語譯本 佛陀到達后，心中想：『對於這五百釋迦族人（釋迦族的成員），我不能簡單地說：「歡迎你們出家。」為什麼呢？因為他們之中有些人能證得阿羅漢果（佛教修行達到的最高境界），有些人則不能。我現在要通過白四羯磨（一種出家儀式）讓他們出家。』 這樣想著，佛陀告訴眾比丘（出家受具足戒的男性佛教徒）說：『這些五百釋迦族人，你們比丘們！應該為他們舉行白四羯磨，讓他們出家並授予具足戒（佛教最高的戒律）。』 眾比丘回答說：『遵命，世尊！』 當時，父王（指凈飯王，釋迦牟尼的父親）命令鄔波離（釋迦牟尼的理髮師）：『你到尼拘陀園（釋迦牟尼佛講經說法的地方），為釋迦族的賢王（釋迦族的一位王子）等五百人剃除鬚髮。』 當時，賢王等人按照規矩洗頭，然後依次坐好。當鄔波離要為賢王剃髮時，悲傷地哭泣，多次嘆息，然後才開始剃髮。賢王看到后問鄔波難：『你現在為什麼多次哭泣？』 這時，鄔波離跪著，悲傷地流著淚回答賢王說：『我從前在贍部洲（古代印度）一直侍奉賢王，現在賢王您要出家，我失去了依靠，寧願死也不願意去侍奉惡王。』 賢王對鄔波離說：『我現在知道你確實是真心實意的，不必悲傷。我現在讓你不必去侍奉惡王。』 這時，鄔波離心中生起歡喜，從跪姿站起來，就開始剃賢王的頭髮。剃完賢王的頭髮后，賢王派使者鋪開一塊白色的毛織物，賢王站起來，普遍地告訴五百釋迦族人：『你們仔細聽！這位鄔波離過去一直侍奉我，沒有什麼資財。你們釋迦族人，應該各自脫下上衣和裝飾品，隨便哪一樣東西都可以，放在這塊毛織物上。為什麼呢？因為我已經出家，所有的世俗衣服和各種瓔珞（裝飾品），不應該再用，都送給鄔波離。』 當時，賢王說完這些話后，五百釋迦族人所有的衣服和各種瓔珞，都扔到白色的毛織物上，送給鄔波離。這時，鄔波離依次為他們剃髮，按照規矩洗浴，然後穿上僧衣，離開了那裡。 這時，鄔波離就思惟：『五百釋迦族人如此尊貴，尚且捨棄國城、妻子、珍寶、衣服
【English Translation】 English version Having arrived, the World-Honored One (世尊, a title for the Buddha) thought: 『I cannot simply say to these five hundred Śākya (釋迦, the clan of the Buddha) youths, "Welcome, come to ordain." Why? Because some of them may attain Arhatship (羅漢果, the state of enlightenment), while others may not. Now, I shall perform the White Four Karmas (白四羯磨, a formal procedure for ordination) to allow them to ordain.』 Having thought this, the Buddha told the Bhikshus (苾芻, Buddhist monks): 『You Bhikshus! Should perform the White Four Karmas for these five hundred Śākya youths, allowing them to ordain and bestowing upon them the full precepts (具戒, the complete set of monastic vows).』 The Bhikshus replied: 『As you command, World-Honored One!』 At that time, the Father King (父王, referring to King Śuddhodana, the Buddha's father) ordered Upāli (鄔波離, the Buddha's barber): 『Go to the Nigrodha Park (尼拘陀園, a park where the Buddha often taught), and shave the heads and beards of the Śākya youths, including the wise King (賢王, a Śākya prince), and the five hundred others.』 At that time, the wise King and the others ritually washed their heads and sat down in order. When Upāli was about to shave the wise King's head, he wept with sorrow and sighed repeatedly as he shaved. Seeing this, the wise King asked Upāli: 『Why are you weeping so many times?』 Then, Upāli knelt down, weeping with sorrow, and replied to the wise King: 『In the past, in Jambudvīpa (贍部洲, ancient India), I always served the wise King. Now that the King is renouncing the household life, I have no one to rely on. I would rather die than serve an evil king.』 The wise King said to Upāli: 『Now I know that you are truly sincere, so there is no need to be sad. I will ensure that you do not have to serve an evil king.』 At that moment, Upāli felt joy in his heart, rose from his kneeling position, and began to shave the King's head. After shaving the King's head, the King sent a messenger to spread out a white woolen cloth. The wise King stood up and proclaimed to the five hundred Śākya youths: 『Listen carefully! This Upāli has served me in the past and has no wealth. You Śākya youths should each take off your upper garments and ornaments, whatever it may be, and place it on this woolen cloth. Why? Because I have already renounced the household life, and I should no longer use any worldly clothes or various adornments (瓔珞, ornaments), so I will give them to Upāli.』 At that time, after the wise King spoke these words, all the clothes and various adornments of the five hundred Śākya youths were thrown onto the white woolen cloth and given to Upāli. Then, Upāli shaved their heads in order, ritually bathed, and then put on monastic robes and departed from there. At that time, Upāli then thought: 『The five hundred Śākya youths are so noble, yet they are willing to give up their kingdoms, wives, treasures, and clothes
剃髮出家，況我種姓卑族昔來供事，於此衣服而生貪著。』又復右手拓頰作是念言：『我若不是卑族，亦合出家得阿羅漢果。』爾時佛有常法，日夜六時觀諸有情，阿羅漢等亦復如是。具壽舍利子，知鄔波離心之憂惱，既知見已詣鄔波離所，到已語鄔波離言：『何故拓頰而懷憂惱？』時鄔波離白舍利子言：『大德！我今云何不生憂惱？今見賢王及五百釋子，悉舍王位國城妻子，無量無邊珍寶衣服，今皆棄捨出家修道。我今貪著必墮惡道。大德！我若不生卑族之中，于佛所說毗奈耶中，必得出家勤加精進證羅漢果。』時舍利子語鄔波離言：『佛正法中不簡卑族及少聞等，但依佛教修持凈戒威儀無缺，便得出家，是佛正法。汝欲出家，于佛正法毗奈耶中受具足戒成苾芻性。汝應與我往世尊所，如來必定令汝出家。』時鄔波離聞此語已，心生歡喜，所有珍寶上妙衣服，悉皆棄捨如棄涕唾。
「時舍利子與鄔波離俱往佛所，到已頂禮世尊雙足。時舍利子白言：『世尊！此鄔波離於佛正法毗奈耶中，堪得出家受具足戒成苾芻性，世尊慈悲令得出家。』爾時世尊告言：『善來！應修梵行。』爾時世尊作是語已，時鄔波離鬚髮自落法服著身，如出家已經七日者，執持應器具清凈戒，威儀圓滿如一百臘苾芻，既出家已卻住一面。
【現代漢語翻譯】 現代漢語譯本： 『我已剃髮出家，但我的種姓卑微，過去一直以供事為生，現在卻對這些衣服產生了貪戀。』他又用右手托著臉頰，心想：『如果我不是出身卑微，也應該可以出家，證得阿羅漢果。』當時，佛陀有個常例，日夜六時觀察眾生的情況，阿羅漢們也是如此。具壽舍利子（Sariputra，佛陀十大弟子之一，以智慧著稱）知道鄔波離（Upali，佛陀十大弟子之一，以持戒著稱）心中的憂慮煩惱，知道后就去到鄔波離那裡，對鄔波離說：『你為什麼托著臉頰，如此憂愁煩惱呢？』當時，鄔波離對舍利子說：『大德！我怎麼能不憂愁煩惱呢？現在看到賢王和五百釋迦族子弟，都捨棄了王位、國都、妻子，以及無量無邊的珍寶衣服，現在都捨棄了出家修道。我如今貪戀這些，必定會墮入惡道。大德！如果我不是生在卑微的種姓之中，在佛陀所說的毗奈耶（Vinaya，戒律）中，必定可以出家，勤加精進，證得羅漢果。』當時，舍利子對鄔波離說：『佛陀的正法之中，不分卑微的種姓和少聞寡識的人，只要依照佛陀的教導，修持清凈的戒律，威儀沒有缺失，便可以出家，這就是佛陀的正法。你想要出家，可以在佛陀的正法毗奈耶中受具足戒，成為比丘。你應該和我一起去世尊那裡，如來必定會讓你出家。』當時，鄔波離聽到這些話后，心中生起歡喜，將所有的珍寶和上妙的衣服，都像丟棄鼻涕唾沫一樣丟棄了。
『當時，舍利子和鄔波離一同前往佛陀那裡，到達后頂禮世尊的雙足。當時，舍利子稟告佛陀說：『世尊！這位鄔波離在佛陀的正法毗奈耶中，堪可以出家，受具足戒，成為比丘，世尊慈悲，讓他得以出家。』當時，世尊說道：『善來！應修梵行。』當時，世尊說了這些話后，鄔波離的鬚髮自然脫落，法衣穿在身上，就像出家已經七天的人一樣，手持應持的器具，持守清凈的戒律，威儀圓滿，就像一百臘的比丘一樣，出家後站在一邊。
【English Translation】 English version: 『I have already shaved my head and left home, but my caste is low, and I have been serving others in the past. Now, I am attached to these clothes.』 He then rested his right cheek on his hand and thought: 『If I were not of a low caste, I would also be able to leave home and attain the Arhat fruit.』 At that time, the Buddha had a constant practice of observing all sentient beings six times day and night, and the Arhats did the same. The Venerable Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom) knew the worries and anxieties in Upali's (Upali, one of the ten great disciples of the Buddha, known for his discipline) heart. Knowing this, he went to Upali and said: 『Why are you resting your cheek on your hand and feeling so worried and anxious?』 At that time, Upali said to Sariputra: 『Venerable Sir, how can I not be worried and anxious? Now I see the virtuous king and five hundred Shakya sons, all abandoning their thrones, kingdoms, wives, and countless treasures and clothes, and now they have all abandoned them to leave home and practice the Way. I am now attached to these things and will surely fall into evil paths. Venerable Sir, if I were not born into a low caste, I would surely be able to leave home in the Vinaya (Vinaya, the code of conduct) spoken by the Buddha, diligently strive, and attain the Arhat fruit.』 At that time, Sariputra said to Upali: 『In the Buddha's true Dharma, there is no distinction between low castes and those who have heard little. As long as one follows the Buddha's teachings, practices pure precepts, and has complete deportment, one can leave home. This is the Buddha's true Dharma. If you want to leave home, you can receive the full ordination in the Vinaya of the Buddha's true Dharma and become a Bhikshu (Bhikshu, a fully ordained Buddhist monk). You should go with me to the World Honored One, and the Tathagata (Tathagata, "Thus Gone One", an epithet of the Buddha) will surely allow you to leave home.』 At that time, Upali heard these words and felt joy in his heart, and he discarded all the treasures and exquisite clothes as if discarding snot and spittle.
『At that time, Sariputra and Upali went together to the Buddha. Upon arriving, they prostrated themselves at the feet of the World Honored One. At that time, Sariputra reported to the Buddha: 『World Honored One! This Upali is worthy of leaving home in the Vinaya of the Buddha's true Dharma, receiving full ordination, and becoming a Bhikshu. May the World Honored One have compassion and allow him to leave home.』 At that time, the World Honored One said: 『Welcome! You should cultivate pure conduct.』 At that time, after the World Honored One said these words, Upali's hair and beard naturally fell off, and the Dharma robes were on his body, as if he had been a monk for seven days. He held the necessary implements, maintained pure precepts, and had complete deportment, like a Bhikshu of one hundred years. After leaving home, he stood to one side.
爾時舍利子即說頌曰：
「『世尊告彼言善來， 衣變迦胝鬚髮落； 諸根寂靜怡然住， 以佛力故具威儀。』
「爾時五百賢王釋種，依佛正法白四羯磨。既出家已，還歸佛所禮世尊足，如是次第禮諸苾芻，至鄔波離所。是時賢王見鄔波離足，既見識已，端身瞻視告世尊曰：『此鄔波離，是我給侍，合頂禮不？』世尊答曰：『汝善男子！出家之法，應當降伏我慢之心。以是義故，聽鄔波離於先出家，是故汝等應當頂禮。』爾時賢王受佛教已，摧伏我慢禮鄔波離足，既禮足已地六種震動，如其次第禮餘四百九十九人。爾時天授至鄔波離所便不頂禮，爾時世尊告天授曰：『汝善男子！應當降伏我慢之心，應合禮拜鄔波離足。』爾時天授白言：『世尊！遣我禮拜鄔波離足，有何損益？我不應禮。』爾時天授作是語已，第一先起破佛之意。
「時諸苾芻見賢王等禮鄔波離足地六震動，心懷猶豫白世尊言：『何故賢王禮鄔波離足，地六震動？』佛告諸苾芻：『非獨今時賢王禮足地六震動，先世禮足震動亦然。汝等諦聽！我當爲說。往昔之時波羅痆斯大城中有王名曰梵授，以法化世國無饑饉，人民熾盛安隱豐樂。時彼城中有一淫女名曰賢壽，形貌端正，共餘丈夫歡愛。每共男子經一宿時，得金錢五百。城
【現代漢語翻譯】 現代漢語譯本： 這時，舍利子尊者就說了這首偈頌： 『世尊告訴他們說：『善來！』（歡迎你們的到來）衣服自然變成袈裟，頭髮和鬍鬚自然脫落； 諸根寂靜，安詳地住著，這是憑藉佛陀的力量，自然具備了威儀。』 這時，五百位賢王釋迦族人，依照佛陀的正法請求四羯磨（出家儀式）。出家之後，他們回到佛陀那裡，禮拜世尊的腳，然後依次禮拜各位比丘，最後來到鄔波離（一位理髮師出身的尊者）那裡。當時，賢王們看見鄔波離的腳，仔細辨認之後，端正身體，看著世尊說：『這位鄔波離，是我的侍從，我應該向他頂禮嗎？』世尊回答說：『善男子！出家修行的法則，就是要降伏我慢之心。因為這個緣故，才讓鄔波離先出家，所以你們應當頂禮他。』當時，賢王們接受了佛陀的教誨，摧伏我慢之心，頂禮鄔波離的腳。頂禮之後，大地發生六種震動，然後他們依次禮拜其餘四百九十九人。這時，提婆達多（佛陀的堂弟，後背叛佛教）來到鄔波離那裡，卻不肯頂禮。當時，世尊告訴提婆達多說：『善男子！你應該降伏我慢之心，應當禮拜鄔波離的腳。』當時，提婆達多說：『世尊！讓我禮拜鄔波離的腳，對我有什麼好處或壞處？我不應該禮拜。』當時，提婆達多說了這些話之後，首先產生了破壞佛法的意圖。 當時，各位比丘看見賢王等人禮拜鄔波離的腳，大地發生六種震動，心中疑惑，就問世尊說：『為什麼賢王禮拜鄔波離的腳，大地會發生六種震動？』佛陀告訴各位比丘：『不是隻有現在賢王禮拜他的腳，大地才發生六種震動，過去世禮拜他的腳，大地也同樣震動。你們仔細聽！我當爲你們解說。過去很久以前，在波羅奈斯（古印度城市名）大城中，有一位國王名叫梵授（國王名），用正法教化百姓，國家沒有饑荒，人民興盛，安穩豐樂。當時，在那座城中，有一位名叫賢壽（名），容貌端正，和不同的男子尋歡作樂。每次和男子共度一夜，就能得到金錢五百。'
【English Translation】 English version: At that time, Shariputra (one of the Buddha's chief disciples) spoke this verse: 'The World Honored One told them, 'Welcome! (Svāgata)' Their robes transformed, their hair and beards fell off; Their senses were calmed, and they dwelt peacefully, possessing dignity by the power of the Buddha.' At that time, five hundred Shakya (the Buddha's clan) princes, following the Buddha's Dharma, requested the four karmas (ordination rituals). After ordaining, they returned to the Buddha, bowed at the feet of the World Honored One, and then bowed to all the Bhikshus (monks) in order, until they reached Upali (a barber who became a monk). At that time, the princes saw Upali's feet, recognized him, straightened their bodies, and said to the World Honored One: 'This Upali was my attendant, should I bow to him?' The World Honored One replied: 'Good men! The Dharma of renunciation is to subdue the mind of arrogance. For this reason, Upali was ordained first, so you should bow to him.' At that time, the princes, receiving the Buddha's teaching, subdued their arrogance and bowed to Upali's feet. After bowing, the earth shook in six ways, and then they bowed to the remaining four hundred and ninety-nine monks in order. At that time, Devadatta (the Buddha's cousin who later betrayed him) came to Upali but refused to bow. At that time, the World Honored One told Devadatta: 'Good man! You should subdue your arrogance and bow to Upali's feet.' At that time, Devadatta said: 'World Honored One! What benefit or harm is there in having me bow to Upali's feet? I should not bow.' After Devadatta spoke these words, he first conceived the intention to destroy the Buddha's Dharma. At that time, the Bhikshus, seeing the princes bowing to Upali's feet and the earth shaking in six ways, were doubtful and asked the World Honored One: 'Why did the earth shake in six ways when the princes bowed to Upali's feet?' The Buddha told the Bhikshus: 'It is not only now that the earth shakes in six ways when they bow to his feet, but the earth also shook in the past when they bowed to his feet. Listen carefully! I will explain it to you. Long ago, in the great city of Varanasi (an ancient Indian city), there was a king named Brahmadatta (king's name), who ruled the world with Dharma, and there was no famine in the country. The people were prosperous, peaceful, and happy. At that time, in that city, there was a courtesan named Kalyana-jivaka (courtesan's name), who was beautiful and had pleasure with different men. Each time she spent a night with a man, she would receive five hundred gold coins.'
中有一摩納婆名曰端正，往淫女家語賢壽言：「我欲共宿。」女言：「汝有五百金錢不？」端正答曰：「我家貧無。」其女報曰：「可取五百銀錢迦利沙波拏將來。」端正雖無財物，愛樂彼女，時摘採種種花果以贈彼女。其女頻得花果，心生染著。時彼城中至一節日，一切婦人皆著妙服及諸瓔珞，各共夫婿于本家中共受歡樂。是時淫女于其節日，獨無人來共為戲樂。時彼淫女作是思惟：「今此節日，城中諸有婦人，皆著衣服瓔珞，各共其夫于自家中作諸歡樂。若摩納婆今來相就，不亦樂乎？」作此念已，時摩納婆忽至其家，淫女見已，便記昔時花果相贈，發歡喜心作如是言：「端正！汝去採花，明朝可來共作歡樂。」是時端正聞此語已心大歡悅，如囚得脫即歸本處，心念此女顏容端正進止威儀，從夜初分及至后夜思念不息，垂欲天明便即昏睡都無所覺。至於晨時方始驚悟，即覓好花。是時人民採花都盡，諸處求花竟無所得。唯有一處得夜合花，即將此花到彼女家，其女見已即說頌曰：
「『「乖鈍披皮愛慾者， 好色黠慧半摩沙； 此時好花處處有， 今將少許夜合來。」
「『說此頌已報言：「速去，更別覓好花來。」彼人為貪慾故，而忘艱辛。時屬極熱景當正中，從城而出往遠阿蘭若，而採好
【現代漢語翻譯】 現代漢語譯本： 有一個名叫端正的年輕人（摩納婆，Māṇava，指年輕男子），前往妓女（，原文消音）家，對她說：『我想要和你同寢。』妓女說：『你有五百金錢嗎？』端正回答說：『我家貧窮，沒有。』妓女回答說：『可以拿五百銀錢迦利沙波拏（迦利沙波拏，Kārṣāpaṇa，古代印度的一種貨幣單位）來。』端正雖然沒有財物，但愛慕這個妓女，時常採摘各種花果贈送給她。妓女多次得到花果，心中產生了愛戀。 當時城中有一個節日，所有的婦人都穿著華麗的衣服和各種瓔珞（瓔珞，一種裝飾品），各自和自己的丈夫在本家中共同享受歡樂。這時，妓女（，原文消音）在這個節日裡，獨自一人，沒有人來和她一起嬉戲玩樂。這時，這個妓女這樣思惟：『現在這個節日，城中所有的婦人，都穿著衣服瓔珞，各自和自己的丈夫在自家中作各種歡樂。如果端正這個年輕人現在來找我，不也是一件快樂的事情嗎？』 剛產生這個念頭，端正忽然來到她家，妓女（**，原文消音）見到他，便想起過去他贈送花果的事情，心中歡喜，這樣說道：『端正！你先去採花，明天可以來一起作樂。』當時端正聽到這些話，心中非常歡悅，如同囚犯獲得釋放，立即回到自己的住處，心中想著這個女子的容貌端正，舉止威儀，從夜晚開始一直到後半夜，思念不停，快到天亮的時候才昏睡過去，什麼都不知道。到了早晨才醒來，立即去尋找好花。當時人們採花都採完了，到處尋找花，都沒有找到。只有一處有夜合花，就拿著這些花到妓女家，妓女見到后就說了這首偈頌： 『愚笨遲鈍又貪愛美色的人啊，想要用半個摩沙（摩沙，Māṣa，古代印度重量單位）來換取聰明美麗的女子；現在這個時候到處都有好花，你卻只拿來少許的夜合花。』 說完這首偈頌后，妓女說道：『快走，再去別處尋找好花來。』這個人因為貪戀美色，忘記了艱辛。當時正值酷熱，時間是正午，他從城裡出來，前往遙遠的阿蘭若（阿蘭若，Araṇya，指森林或僻靜處），去採摘好花。
【English Translation】 English version: There was a young man named Duānzhèng (端正, Mānava), who went to the house of a prostitute ( - redacted in the original text) and said, 'I want to sleep with you.' The woman said, 'Do you have five hundred gold coins?' Duānzhèng replied, 'My family is poor and I don't have any.' The woman replied, 'You can bring five hundred silver Kārṣāpaṇas (迦利沙波拏, ancient Indian currency unit).' Although Duānzhèng had no wealth, he loved the woman and often picked various flowers and fruits to give to her. The woman received flowers and fruits many times, and love arose in her heart. At that time, there was a festival in the city, and all the women were wearing beautiful clothes and various ornaments (瓔珞, a type of jewelry), each enjoying themselves with their husbands in their own homes. At this time, the prostitute ( - redacted in the original text) was alone during the festival, with no one to play and have fun with her. At this time, the prostitute thought to herself, 'Now, during this festival, all the women in the city are wearing clothes and ornaments, each making various kinds of merry with their husbands in their own homes. If Duānzhèng, this young man, were to come to me now, wouldn't that be a joyful thing?' As soon as this thought arose, Duānzhèng suddenly came to her house. When the prostitute (** - redacted in the original text) saw him, she remembered the flowers and fruits he had given her in the past, and with joy in her heart, she said, 'Duānzhèng! Go pick flowers first, and tomorrow you can come and have fun together.' At that time, when Duānzhèng heard these words, his heart was filled with great joy, as if a prisoner had been released. He immediately returned to his dwelling, thinking of the woman's beautiful face and dignified manner. From the beginning of the night until the latter part of the night, his thoughts did not cease. As dawn approached, he fell into a deep sleep, unaware of anything. When he woke up in the morning, he immediately went to look for good flowers. At that time, people had already picked all the flowers, and he searched everywhere but could not find any. Only in one place did he find night-blooming jasmine, so he took these flowers to the prostitute's house. When the prostitute saw them, she spoke this verse: 'A foolish, dull, and lustful person, wanting to exchange half a Masha (摩沙, ancient Indian unit of weight) for a clever and beautiful woman; at this time, there are good flowers everywhere, but you only bring a few night-blooming jasmine.' After saying this verse, the prostitute said, 'Go quickly and find other good flowers.' Because of his lust for beauty, the man forgot his hardship. At that time, it was extremely hot, and the time was noon. He came out of the city and went to a distant Araṇya (阿蘭若, forest or secluded place) to pick good flowers.
花既不辭勞，行歌自悅。時梵壽王遊獵而還，倦途暑熱詣林止息，聞彼歌聲，王既聞已即漸前行，而說頌曰：
「『「頭上赫日炙， 足下熱沙蒸； 賢壽喜行歌， 如何不怖熱？」
「『時摩納婆以頌答王曰：
「『「不怖日炙我， 思欲能燒我； 世欲有熱苦， 日不能炙人。」
「『時梵授王聞說偈已，作如是念：「當知此摩納婆，善說涼話故，時日中採花不知熱。」王即下乘坐一樹下，而命摩納婆：「可說涼話，我當聽之。」摩納婆聞王語已，作如是念：「必知王今遇熱至甚要須涼話。」作此念已，即於是時，說種種涼事。王聞此語，即時身體而得大涼，心生歡悅告諸臣曰：「若有人能救灌頂王命者，當與何賞？」其臣答曰：「當分半國而贈彼人。」時王告摩納婆曰：「卿可與我宮內同宿，明朝賜卿半國之賞。」時摩納婆與王同宿，王即具設種種凈饌上妙衣服資身臥具，令其寢息，更無伴侶，便作是念：「若得半國為半國王，後宮婇女悉當屬我，隨意自在當受快樂。」復作是念：「半國之賞豈足在言，何如殺王而取全位。」復作是念：「凡尊勝位人皆共貪，我今何須半國及以全位。何以故？由貪國位欲害國王。」作是念已即說頌曰：
「『「未得財時起貪愛， 求
【現代漢語翻譯】 現代漢語譯本：花不覺得辛苦，邊走邊唱歌，感到很愉快。當時梵壽王（Brahmayu，國王名）打獵回來，因為旅途疲倦，天氣炎熱，便到樹林中休息，聽到了歌聲。梵壽王聽到歌聲后，便慢慢地向前走，並用偈頌說道： 『「頭上烈日炙烤，腳下熱沙蒸騰；賢壽（一個名字）你喜歡唱歌，怎麼不怕熱呢？」』 『「當時摩納婆（Manava，年輕人）用偈頌回答國王說： 『「我不怕太陽的炙烤，心中的慾望才能燒灼我；世間的慾望有熱惱之苦，太陽不能真正灼傷人。」』 『「當時梵壽王聽了偈頌后，心中這樣想：『應該知道這位摩納婆，善於說清涼的話，所以在烈日下采花也不覺得熱。』國王便從車上下來，坐在一棵樹下，命令摩納婆說：『你可以說些清涼的話，我來聽聽。』摩納婆聽了國王的話后，心中這樣想：『一定是國王現在感到非常炎熱，非常需要清涼的話。』這樣想著，他便立刻說了種種清涼的事情。國王聽了這些話，立刻感到身體非常涼爽，心中歡喜，告訴各位大臣說：『如果有人能救灌頂王（國王的自稱）的性命，應當給予什麼賞賜？』大臣們回答說：『應當分一半國土贈送給他。』當時國王告訴摩納婆說：『你可以到我的宮內同住，明天早上賞賜你一半國土。』當時摩納婆與國王同住，國王便準備了各種乾淨的食物、上好的衣服、資身的臥具，讓他休息，沒有其他伴侶。摩納婆便這樣想：『如果得到一半國土，成為半個國王，後宮的妃嬪都將屬於我，可以隨意自在地享受快樂。』又這樣想：『一半國土的賞賜哪裡足夠，不如殺了國王，奪取全部的王位。』又這樣想：『凡是尊貴的王位，人們都共同貪圖，我現在何必只求一半國土，甚至全部王位呢？為什麼呢？因為貪圖王位，想要加害國王。』這樣想著，便說了偈頌： 『「未得到財富時，便生起貪愛，求取
【English Translation】 English version: The flowers did not complain about the labor, and they sang and rejoiced as they walked. At that time, King Brahmayu (Brahmayu, name of the king) was returning from a hunt. Weary from the journey and the heat, he stopped to rest in the forest, and he heard the sound of singing. After hearing the singing, the king gradually moved forward and spoke in verse: '「The scorching sun is above my head, and the hot sand steams beneath my feet; Worthy one, you enjoy singing, how are you not afraid of the heat?」' '「At that time, Manava (Manava, a young man) replied to the king in verse: '「I am not afraid of the sun's scorching, the desires in my mind can burn me; Worldly desires have the suffering of heat, the sun cannot truly scorch people.」' '「At that time, King Brahmayu, after hearing the verse, thought to himself: 『I should know that this Manava is good at speaking cool words, so he does not feel the heat when picking flowers in the hot sun.』 The king then got off his chariot, sat under a tree, and ordered Manava: 『You can speak some cool words, and I will listen.』 After hearing the king's words, Manava thought to himself: 『The king must be feeling very hot now and needs cool words very much.』 Thinking this, he immediately spoke of various cool things. Upon hearing these words, the king immediately felt a great coolness in his body, and with joy in his heart, he told his ministers: 『If anyone can save the life of the crowned king (the king's self-reference), what reward should be given?』 The ministers replied: 『Half of the kingdom should be divided and given to that person.』 At that time, the king told Manava: 『You can stay with me in the palace, and tomorrow morning I will reward you with half of the kingdom.』 At that time, Manava stayed with the king, and the king prepared various clean foods, excellent clothes, personal bedding, and let him rest, without any other companions. Manava then thought: 『If I get half of the kingdom and become half a king, the concubines in the harem will all belong to me, and I can freely enjoy happiness.』 He also thought: 『The reward of half a kingdom is not enough, why not kill the king and seize the entire throne.』 He also thought: 『All noble positions are coveted by people, why should I only seek half a kingdom, or even the entire throne? Why? Because of greed for the throne, I want to harm the king.』 Thinking this, he spoke in verse: '「Before obtaining wealth, greed arises, seeking
不得時生苦惱； 設得財物貪不息， 故知財利招無利。」
「『念此頌已便即睡著。中宵覺後心生悔恨，從床而起，取舊鹿皮敷地而臥。時梵授王，于晨朝時告使者曰：「喚摩納婆來！我今當賜半國之位。」使者奉教詣摩納婆所，白言：「大王！我觀彼人威儀所作，無堪半國之位。」王問其故，答言：「大王！我向親觀棄妙床褥委身在地寢臥鹿皮，斯下之人豈當王位？」王曰：「彼是智人，非無緣故，當去喚來。」使人復往報言：「王喚。」既至王所，王告之曰：「何棄床褥臥鹿皮耶？」彼便次第具以事答，重前啟曰：「王若許者我欲出家，愿王放許。」王曰：「先共立契，我當放去。若出家後有所證悟，復來報者，我當聽去。」彼白王言：「不敢違王命。」遂便辭拜往靜林中，無親教師及軌範者，便自策勵證獨覺菩提。既證悟已復作是念：「我昔與王共立言契，我今宜去滿彼宿心。」卻至王所上升虛空，放大火光現諸神變。王便頭面跪禮彼尊，而說頌曰：
「『「見此少修證大果， 得大差別殊勝位； 摩納婆今獲善利， 出家至此更何求？」
「『是時尊者，令梵授王生敬信已，舍之而去。時梵授王有剃髮者，名天河護，令持此頌。報曰：「汝於時時可說此頌，令我憶持。」
【現代漢語翻譯】 『如果不能及時獲得，就會產生痛苦和煩惱； 即使得到了財物，貪慾也不會停止，所以說財利只會招來不利。』
『唸完這首偈頌后，他就睡著了。半夜醒來后，心中生起悔恨，從床上起來，拿出舊的鹿皮鋪在地上睡覺。當時梵授王（Brahmadatta，國王名）在早朝時告訴使者說：「去把摩納婆（Manava，人名，意為『青年』）叫來！我今天要賜予他半個國家的地位。」使者奉命前往摩納婆的住所，回報說：「大王！我觀察此人的威儀舉止，不適合擔任半個國家的地位。」國王問他原因，使者回答說：「大王！我剛才親眼看到他拋棄華麗的床褥，委身在地上睡鹿皮，這種低下的人怎麼能擔任王位呢？」國王說：「他是個有智慧的人，不會沒有原因的，應該去把他叫來。」使者再次前往，稟告說：「國王召見。」摩納婆來到國王面前，國王問他說：「為何拋棄床褥而睡鹿皮呢？」他便依次詳細地回答了國王，並再次稟告說：「大王如果允許，我想出家，希望大王放我走。」國王說：「先立下約定，我才能放你走。如果出家後有所證悟，回來告訴我，我才允許你離開。」摩納婆稟告國王說：「不敢違背大王的命令。」於是便辭別國王，前往寂靜的樹林中，沒有親教師和軌範師的指導，便自己努力修行，證得了獨覺菩提。證悟之後，他又想到：「我以前與國王立下約定，我現在應該去滿足他以前的心願。」於是回到國王那裡，升上虛空，放出大火光，顯現各種神通變化。國王便頭面跪拜那位尊者，並說了這首偈頌：
『「見到如此少許的修行，就能證得如此大的果報， 獲得如此大的差別和殊勝的地位； 摩納婆現在獲得了極大的利益，出家修行至此，還有什麼可以追求的呢？」』
『當時，尊者使梵授王生起敬信之後，便捨棄他離開了。當時梵授王有個剃髮匠，名叫天河護（Devanaga，人名），命令他記住這首偈頌，並告訴他說：「你隨時可以唸誦這首偈頌，讓我記住它。」』
【English Translation】 『Suffering and distress arise when one cannot obtain things in time; Even if one obtains wealth, greed does not cease, hence it is known that wealth and profit invite no benefit.』
『After reciting this verse, he fell asleep. Awakening in the middle of the night, he felt remorse and arose from his bed, taking an old deerskin to spread on the ground to sleep on. At that time, King Brahmadatta (梵授王, king's name) told his messengers in the morning, 'Summon Manava (摩納婆, person's name, meaning 'youth')! I shall bestow upon him half the kingdom.' The messenger obeyed the order and went to Manava's residence, reporting, 'Great King! I observe that this man's demeanor and actions are not suitable for the position of half the kingdom.' The king asked for the reason, and the messenger replied, 'Great King! I personally witnessed him abandoning the exquisite bed and lying on the ground to sleep on deerskin. How can such a lowly person assume the throne?' The king said, 'He is a wise man, there must be a reason. Go and summon him.' The messenger went again and reported, 'The King summons you.' When Manava arrived before the king, the king asked him, 'Why did you abandon the bed and sleep on deerskin?' He then answered the king in detail, and further reported, 'If the King permits, I wish to renounce the world. I hope the King will allow me to leave.' The king said, 'First, let us make an agreement, then I shall let you go. If you attain enlightenment after renouncing the world, come back and inform me, then I shall allow you to leave.' Manava reported to the king, 'I dare not disobey the King's command.' Thereupon, he bid farewell to the king and went to a quiet forest. Without a personal teacher or guide, he diligently practiced and attained Pratyekabuddha (獨覺) enlightenment. After attaining enlightenment, he thought, 'I made an agreement with the king in the past, now I should go and fulfill his former wish.' So he returned to the king, ascended into the sky, emitted great flames of light, and manifested various divine transformations. The king then knelt down with his head to the ground and paid homage to that venerable one, and spoke this verse:
『「Seeing this little cultivation, one attains great fruit, Obtaining great difference and supreme position; Manava now obtains great benefit, having renounced the world and cultivated to this point, what more can one seek?」』
『At that time, the venerable one, after causing King Brahmadatta to generate faith and respect, abandoned him and left. At that time, King Brahmadatta had a barber named Devanaga (天河護, person's name), and ordered him to remember this verse, telling him, 'You can recite this verse from time to time, so that I may remember it.』'
時天河護善能除發，為王剃時王便睡著。剃髮將已彈指警王，睡既覺已甚大歡喜，告天河護曰：「汝今有何所求？當隨汝請。」白言：「愿王容臣少思方即啟白。」時天河護既誦伽他已，常在王前時為宣說。王聞歡喜，于諸五欲生厭離心，婇女現前都不觀視，清歌美詠耳不用聞，何況于中而生愛著？時諸婇女既失王恩心生憂惱，共相謂曰：「我等失寵，緣天河護誦彼伽他轉我王心不生染愛，可共設計令速驅逐。」作是計已，時一婇女往天河護所白言：「阿舅！王若歡喜問舅所須？即應請王解所誦偈。」後於異時，其天河護復為王誦先所伽他。王聞歡喜還問所須？便即啟王：「別無所欲，唯愿為我解釋伽他。」王即依請廣為開釋，天河護聞已厭離心生，便白王言：「承事大王為日已久，愿流慈造放我出家。」王曰：「我今共汝先當立契，若出家後有所證悟，卻來報我，即放汝去。若不爾者，不從汝請。」天河護白言：「不違王命。」便放出家。時天河護即詣山林就仙人處，勤加修習遂證五通，便作是念：「我昔與王共立言契，我今宜去滿彼宿心。」念已即至王所，上升虛空放大火光現諸神變。王便頭面頂禮作如是語：「賢者！汝得如此功能。」仙人答言：「大王！」仙人尋即作禮，而說頌曰：
「『「於此庵羅園，
【現代漢語翻譯】 現代漢語譯本 當時，天河護（Deva named Tianhehu）正在為國王剃頭，國王卻睡著了。剃完頭髮后，他彈指提醒國王。國王醒來后非常高興，告訴天河護說：『你現在有什麼要求？我一定滿足你。』天河護回答說：『希望大王允許我稍微思考一下，然後再稟告。』 當時，天河護誦讀完伽陀（Gatha，偈頌）后，經常在國王面前為他宣說。國王聽了非常高興，對各種五欲（色、聲、香、味、觸）產生了厭離之心，即使美女在眼前也不看，清歌妙舞也不願聽，更何況從中產生愛戀呢？ 當時，那些妃嬪們失去了國王的寵愛，心中憂愁煩惱，一起商量說：『我們失寵，是因為天河護誦讀那些偈頌，轉移了我們國王的心，使他不生染愛，我們可以一起設計，讓他儘快被驅逐。』 商量完畢后，其中一個妃嬪去天河護那裡說：『阿舅！如果國王高興，問舅舅有什麼需要？你就應該請求國王解釋所誦的偈頌。』 後來，在另一天，天河護又為國王誦讀先前所誦的偈頌。國王聽了很高興，問他有什麼需要？他便稟告國王說：『別無所求，只希望大王為我解釋偈頌。』國王就按照他的請求，廣泛地為他開示解釋。天河護聽了之後，厭離心生起，便對國王說：『侍奉大王已經很久了，希望您能慈悲允許我出家。』 國王說：『我現在和你先立下約定，如果出家後有所證悟，回來告訴我，我就放你走。如果不是這樣，我就不答應你的請求。』天河護回答說：『不敢違背大王的命令。』國王便允許他出家。 當時，天河護就前往山林，到仙人那裡，勤奮地修行，最終證得了五通（天眼通、天耳通、他心通、宿命通、神足通），便這樣想：『我以前和國王立下約定，我現在應該去滿足他以前的心願。』 想到這裡，他就到了國王那裡，上升到虛空中，放出大火光，顯現各種神通變化。國王便頭面頂禮，這樣說道：『賢者！你得到了如此的功德能力。』仙人回答說：『大王！』仙人隨即向國王作禮，並說了下面的偈頌： 『在這庵羅園（Amra garden，芒果園），』
【English Translation】 English version At that time, Tianhehu (Deva named Tianhehu) was shaving the king's head, but the king fell asleep. After shaving, he snapped his fingers to alert the king. The king woke up and was very happy, telling Tianhehu, 'What do you want now? I will definitely grant your request.' Tianhehu replied, 'I hope Your Majesty will allow me to think for a moment before reporting.' At that time, after Tianhehu recited the Gatha (verses), he often proclaimed it to the king. The king was very happy to hear it and developed a sense of detachment from the five desires (form, sound, smell, taste, and touch). Even if beautiful women were in front of him, he would not look at them; he would not listen to beautiful songs and dances, let alone develop love for them? At that time, the concubines lost the king's favor and were worried and annoyed. They discussed together, 'We have lost favor because Tianhehu recites those verses, diverting our king's heart and preventing him from developing love. We can conspire together to have him expelled as soon as possible.' After discussing, one of the concubines went to Tianhehu and said, 'Uncle! If the king is happy and asks what you need, you should ask the king to explain the verses you recite.' Later, on another day, Tianhehu recited the verses he had recited before for the king. The king was very happy to hear it and asked him what he needed. He then reported to the king, 'I have no other requests, only that Your Majesty explain the verses for me.' The king then, according to his request, extensively explained it to him. After hearing this, Tianhehu's mind of detachment arose, and he said to the king, 'I have served Your Majesty for a long time. I hope you can compassionately allow me to become a monk.' The king said, 'I will make an agreement with you first. If you attain enlightenment after becoming a monk, come back and tell me, and I will let you go. If not, I will not grant your request.' Tianhehu replied, 'I dare not disobey Your Majesty's order.' The king then allowed him to become a monk. At that time, Tianhehu went to the mountains and to the hermits, diligently practiced, and finally attained the five supernormal powers (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, and divine feet). He then thought, 'I made an agreement with the king before. Now I should go and fulfill his previous wish.' Thinking of this, he went to the king, ascended into the void, emitted great firelight, and manifested various supernatural transformations. The king then prostrated himself and said, 'Sage! You have attained such merit and ability.' The hermit replied, 'Great King!' The hermit then bowed to the king and said the following verse: 'In this Amra garden (mango garden),'
梵授王從者； 舍彼剃刀具， 出家得五通。」
「『時梵授王聞此頌已，以頌答曰：
「『「莫言天河護， 出家默然住； 彼苦行難作， 苦作得大智。 苦行能摧諸惡法， 苦行能超於世間； 苦行能凈諸垢穢， 苦行愿母莫惡說。」
「『時天河護仙人心生歡喜，便即而去。』
「佛告諸苾芻：『彼梵授王者，今賢首釋迦王是。彼天河護仙人者，今此鄔波離是。今者賢首釋迦王，昔為梵授王。往日禮天河護，地皆震動。今賢首釋迦王，禮鄔波離苾芻，地還六種震動。汝等苾芻，應當知之。』」
根本說一切有部毗奈耶破僧事卷第九 大正藏第 24 冊 No. 1450 根本說一切有部毗奈耶破僧事
根本說一切有部毗奈耶破僧事卷第十
大唐三藏法師義凈奉 制譯
爾時世尊既其為彼未生怨王廣說法要，令無根信得生起已，或時乘象出外旋游，望見世尊在高樓上，遂于其象不覺投身崩墜于地。又於一時乘象而出，見薄伽梵不覺投身，於世尊所深生敬信，遂便告彼執仗人曰：「爾等須知！始從今日，我徹歸依薄伽伐多及室羅縛迦僧伽。爾等從今，若見世尊及聲聞眾、苾芻、苾芻尼、鄔波索迦、鄔波斯迦須進入，時
【現代漢語翻譯】 現代漢語譯本： 梵授王（Brahmadatta）的隨從： 『捨棄剃刀等用具，出家修行獲得五神通。』 『當時梵授王（Brahmadatta）聽到這首偈頌后，用偈頌回答說：』 『「不要說天河護（Tirtha），出家后默默地居住；那苦行難以做到，苦行才能獲得大智慧。 苦行能夠摧毀各種惡法，苦行能夠超越世間；苦行能夠凈化各種污垢，希望母親不要惡語相向。」』 『當時天河護（Tirtha）仙人心生歡喜，便離開了。』 『佛告訴各位比丘：「那位梵授王（Brahmadatta），就是現在的賢首釋迦王（King Sakya）。那位天河護（Tirtha）仙人，就是現在的鄔波離（Upali）。現在的賢首釋迦王（King Sakya），過去是梵授王（Brahmadatta）。往日禮敬天河護（Tirtha）時，大地都震動。現在賢首釋迦王（King Sakya）禮敬鄔波離（Upali）比丘，大地反而六種震動。你們各位比丘，應當知道這件事。」』 根本說一切有部毗奈耶破僧事卷第九 大正藏第 24 冊 No. 1450 根本說一切有部毗奈耶破僧事 根本說一切有部毗奈耶破僧事卷第十 大唐三藏法師義凈奉 旨譯 當時世尊已經為阿阇世王（Ajatasatru）廣泛宣說了佛法要義，使他原本沒有的信心得以生起。有時（阿阇世王）乘坐大象外出巡遊，望見世尊在高樓上，於是從大象上不自覺地投身墜落到地上。又有一次乘坐大象外出，見到薄伽梵（Bhagavan，世尊），不自覺地投身，對世尊深深地生起敬信，於是便告訴那些執持兵器的人說：「你們要知道！從今天開始，我徹底皈依薄伽梵（Bhagavan）以及室羅筏迦僧伽（Sravaka Sangha，聲聞僧團）。你們從今以後，如果見到世尊以及聲聞眾、比丘（bhiksu）、比丘尼（bhiksuni）、鄔波索迦（upasaka，近事男）、鄔波斯迦（upasika，近事女），必須進入（寺院）。」
【English Translation】 English version: The attendant of King Brahmadatta (梵授王): 『Abandoning the razor and other implements, he renounced the world and attained the five supernormal powers.』 『Then King Brahmadatta (梵授王) , having heard this verse, replied with a verse, saying:』 『「Do not speak of Tirtha (天河護), dwelling silently after renouncing the world; that ascetic practice is difficult to perform, but through ascetic practice, great wisdom is attained. Ascetic practice can destroy all evil dharmas, ascetic practice can transcend the world; ascetic practice can purify all defilements, may my mother not speak ill of it.」』 『Then the ascetic Tirtha (天河護) felt joy in his heart and departed.』 『The Buddha told the bhiksus (苾芻): 「That King Brahmadatta (梵授王) is now King Sakya (賢首釋迦王). That ascetic Tirtha (天河護) is now Upali (鄔波離). The present King Sakya (賢首釋迦王) was formerly King Brahmadatta (梵授王). In the past, when he paid homage to Tirtha (天河護), the earth trembled. Now, when King Sakya (賢首釋迦王) pays homage to the bhiksu (苾芻) Upali (鄔波離), the earth trembles in six ways. You bhiksus (苾芻) should know this.」』 Mūlasarvāstivāda Vinaya Sanghabhedavastu, Volume 9 Taisho Tripitaka Volume 24, No. 1450, Mūlasarvāstivāda Vinaya Sanghabhedavastu Mūlasarvāstivāda Vinaya Sanghabhedavastu, Volume 10 Translated under Imperial Order by the Tang Dynasty Tripitaka Master Yijing At that time, the World-Honored One (世尊) had already extensively expounded the essential teachings of the Dharma for King Ajatasatru (阿阇世王), causing faith to arise in him where there had been none. Sometimes (Ajatasatru) would ride an elephant on an outing, and upon seeing the World-Honored One (世尊) on a high tower, he would inadvertently throw himself from the elephant and fall to the ground. On another occasion, while riding an elephant, he saw the Bhagavan (薄伽梵, World-Honored One) and involuntarily threw himself down, developing deep reverence and faith in the World-Honored One (世尊). He then said to those who carried weapons, 'You must know! From this day forward, I completely take refuge in the Bhagavan (薄伽梵) and the Sravaka Sangha (室羅筏迦僧伽, community of hearers). From now on, if you see the World-Honored One (世尊) and the assembly of sravakas (聲聞眾), bhiksus (比丘), bhiksunis (比丘尼), upasakas (鄔波索迦, male lay followers), or upasikas (鄔波斯迦, female lay followers), you must enter (the monastery).'
于其門戶勿為遮障，啟門令進。若見提婆達多及彼徒眾，應須掩障勿使其前。」後於異時，提婆達多有緣，須入未生怨宅。時守門者而告之曰：「仁應可止，無宜前進。」天授問曰：「忽有何緣，遮不聽進？」門人告曰：「大王有教：『始從今日，我徹歸依薄伽伐多及室羅縛迦僧伽。爾等從今，若見世尊及聲聞眾、苾芻、苾芻尼、鄔波索迦、鄔波斯迦須進入，時于其門戶勿為遮障，啟門令進。若見提婆達多及彼徒眾，應須掩障勿使其前。』」
時提婆達多既被遮止，情懷不樂住于門外。於時嗢缽羅色苾芻尼，從王宮中行乞食已持缽而出。時提婆達多見嗢缽羅色，便生是念：「豈不由此禿頭之女為離間事，令未生怨及中宮內並大臣宅，便於我處致此稽留。」作是思已，告嗢缽羅色曰：「我于爾處有何過失？由汝令吾乞食之宅皆生障礙。」遂便前進打搭其尼。時尼被打，出悲苦言哀告之曰：「愿見清白。我有何因作如斯事？大德！既是世尊兄弟，復是舍迦上種而為出家。我實無心，敢有談說，幸能見恕乞表忠誠。」假聞斯苦不齒其言，遂努大拳打尼頭破。既其未摩被損，眾苦咸集，遂乃加持壽命起勇進心，疾行詣彼苾芻尼寺。時諸尼眾見其大苦，咸問之曰：「禍哉阿離野迦！何意忽遭如斯困辱？」便告眾曰：「仁等
【現代漢語翻譯】 現代漢語譯本：對於世尊及其僧團要進入的門戶，不要設定任何障礙，打開門讓他們進來。如果見到提婆達多（Devadatta，佛陀的堂兄弟，佛教中的一位反派人物）和他的追隨者，就應該遮擋住他們，不要讓他們通過。』後來有一天，提婆達多有機會需要進入未生怨（Ajatasattu，古印度摩揭陀國的國王）的住所。當時，守門人告訴他說：『您應該停在這裡，不宜再往前走了。』提婆達多問道：『突然有什麼緣故，阻止我不讓我進去？』門人回答說：『大王有命令：『從今天開始，我完全皈依薄伽伐多（Bhagavat，佛陀的稱號之一，意為『世尊』）以及室羅縛迦僧伽（Sravaka Sangha，聲聞僧團）。你們從今以後，如果見到世尊以及聲聞眾、比丘（Bhikkhu，佛教男性出家眾）、比丘尼（Bhikkhuni，佛教女性出家眾）、鄔波索迦（Upasaka，在家男居士）、鄔波斯迦（Upasika，在家女居士）需要進入，就打開門戶讓他們進來，不要設定任何障礙。如果見到提婆達多和他的追隨者，就應該遮擋住他們，不要讓他們通過。』 當時提婆達多被阻止，心情不悅地停留在門外。這時，蓮花色比丘尼（Utpalavarna，一位著名的比丘尼）從王宮中乞食完畢，拿著缽出來。提婆達多見到蓮花色，便產生這樣的想法：『難道不是因為這個禿頭女人從中作梗，使得未生怨以及後宮和大臣的住所，都對我產生了阻礙，導致我在這裡被耽擱。』這樣想著，他告訴蓮花色說：『我對於你有什麼過失？因為你，使得我乞食的住所都產生了障礙。』於是便上前毆打這位比丘尼。當時比丘尼被打，發出悲苦的聲音哀告說：『希望能夠查明真相。我有什麼原因做了這樣的事情？大德！您既是世尊的兄弟，又是釋迦（Sakya，佛陀的種族）高貴的後裔而出家。我實在沒有這樣的心思，膽敢談論這些事情，希望您能夠寬恕我，允許我表達我的忠誠。』提婆達多假裝聽不見她的痛苦，不理睬她的話，於是揮起大拳頭打在比丘尼的頭上，把她的頭打破了。由於她的身體還沒有完全康復，各種痛苦一起涌來，於是她就加持自己的壽命，提起勇氣，迅速前往比丘尼寺。當時，各位比丘尼見到她遭受如此巨大的痛苦，都問她說：『阿離野迦（Aryika，對女性出家眾的尊稱），您怎麼會突然遭受這樣的困辱？』她便告訴大家說：『各位，'
【English Translation】 English version: 『Do not obstruct their entry at the gate; open the door and let them in. If you see Devadatta (Devadatta, a cousin of the Buddha and a villain in Buddhism) and his followers, you must block them and not let them pass.』 Later, on one occasion, Devadatta needed to enter Ajatasattu』s (Ajatasattu, the king of Magadha in ancient India) residence. At that time, the gatekeeper told him: 『You should stop here and not go any further.』 Devadatta asked: 『What is the reason for suddenly preventing me from entering?』 The gatekeeper replied: 『The Great King has instructed: 『From today onwards, I completely take refuge in Bhagavat (Bhagavat, one of the titles of the Buddha, meaning 『World-Honored One』) and the Sravaka Sangha (Sravaka Sangha, the community of disciples who hear the teachings). From now on, if you see the World-Honored One and the assembly of Sravakas, Bhikkhus (Bhikkhu, Buddhist monks), Bhikkhunis (Bhikkhuni, Buddhist nuns), Upasakas (Upasaka, lay male followers), and Upasikas (Upasika, lay female followers) needing to enter, open the door and let them in without any obstruction. If you see Devadatta and his followers, you must block them and not let them pass.』 At that time, Devadatta, being blocked, stayed outside the gate with displeasure. Then, the Bhikkhuni Utpalavarna (Utpalavarna, a famous Bhikkhuni) came out from the royal palace with her alms bowl after collecting food. When Devadatta saw Utpalavarna, he thought: 『Isn』t it because of this bald-headed woman』s interference that Ajatasattu, the inner palace, and the ministers』 residences are all obstructing me, causing me to be delayed here?』 Thinking this, he said to Utpalavarna: 『What offense have I committed against you? Because of you, obstacles have arisen in the places where I seek alms.』 Then he went forward and struck the Bhikkhuni. When the Bhikkhuni was struck, she cried out in sorrow, pleading: 『May the truth be revealed. What reason do I have to do such a thing? Great Virtue! You are both the Buddha』s brother and a member of the noble Sakya (Sakya, the Buddha's clan) lineage who has renounced the world. I truly have no such intention and would not dare to speak of such things. I hope you can forgive me and allow me to express my sincerity.』 Devadatta pretended not to hear her suffering and ignored her words. Then he raised his fist and struck the Bhikkhuni on the head, breaking it. Because her body had not fully recovered, all kinds of suffering came together. So she blessed her life, mustered her courage, and quickly went to the Bhikkhuni monastery. At that time, the Bhikkhunis, seeing her suffering so greatly, asked her: 『Aryika (Aryika, an honorific term for female renunciants), how did you suddenly suffer such humiliation?』 She told everyone: 『Friends,』
姊妹！所有壽命皆悉無常，一切諸法並無其我。寂靜之處是曰涅槃。仁等咸應于善法處可勤勖念，勿為放逸。其提婆達多，已造第三無間之業，吾今時至可入涅槃。」於時便對尼眾之前，現其種種奇異神變，入無餘依妙涅槃界。
時諸苾芻咸起疑念，欲斷疑故請世尊曰：「大德！頗見提婆達多，于嗢缽羅色苾芻尼處，假令悲苦告謝之時，不齒其言，拳打頭破因斯就滅。」世尊告曰：「非但今日作如斯事，於過去世亦為悲苦告謝之時，不聽哀言，遂便斷命而食其肉。爾今應聽！如往昔時，於一村內有大長者，於此而居，多有羊群廣澤而牧。既其日暮牧者驅還，群中有一老弱牸羊，不及徒伴在後獨進，忽于路側逢一餓豺，問豺曰：
「『大舅多獨行， 頗得安隱樂； 常居林野內， 如何得養神？』
「豺答之曰： 『汝恒踐我尾， 並常拔我毛； 口出大舅言， 欲覓逃身處。』
「羊復告曰： 『爾尾屈背後， 我在面前來； 如何見抂余？ 尋常蹋仁尾。』
「豺復答曰： 『四洲並海岳， 咸皆是吾尾； 如其不踐蹋， 爾從何處來？』
「羊復告曰： 『我于親識處， 聞說皆仁尾； 在地不敢履， 我從空處來！』
【現代漢語翻譯】 現代漢語譯本：
『諸位姐妹！一切生命都是無常的，一切事物都沒有永恒不變的『我』（Anatta，無我）。寂靜的境界才叫做『涅槃』（Nirvana，寂滅）。你們都應該在行善的地方努力精進，不要放縱懈怠。那個『提婆達多』（Devadatta，佛陀的堂兄弟，以反對佛陀著稱），已經造下了第三種無間地獄的惡業，我現在的時刻已到，可以進入無餘依涅槃的境界了。』當時，他就當著比丘尼眾的面，顯現各種奇異的神通變化，進入了無余依妙涅槃的境界。 當時，各位比丘們都產生了疑惑，爲了消除疑惑，就向『世尊』（Buddha，佛陀的尊稱）請教說：『大德！我們看到『提婆達多』在『嗢缽羅色比丘尼』（Utpalavarna，蓮花色比丘尼）那裡，假裝悲傷痛苦地告饒謝罪的時候，比丘尼不相信他的話，還用拳頭打他的頭，導致他因此而死。』『世尊』告訴他們說：『不是僅僅今天才做這樣的事，在過去世的時候，也有悲傷痛苦地告饒謝罪的時候，不聽他的哀求，於是就殺了他，並且吃了他的肉。你們現在應該聽著！就像過去的時候，在一個村子裡，有一位大富長者住在這裡，他有很多羊群，在廣闊的草地上放牧。等到太陽落山的時候，牧羊人就把羊群趕回來，羊群中有一隻年老體弱的母羊，趕不上同伴，獨自在後面走，忽然在路邊遇到一隻飢餓的豺狼，豺狼問羊說： 『大舅獨自走， 可得安穩快樂？ 常住在山林野地裡， 怎麼樣才能養活自己？』 豺狼回答說：『你總是踩我的尾巴， 還經常拔我的毛； 口裡卻叫著『大舅』， 是想找機會逃跑吧。』 羊又告訴豺狼說：『你的尾巴彎曲在背後， 我是在你前面走； 怎麼會踩到你呢？ 我平時總是踩到別人的尾巴。』 豺狼又回答說：『四大部洲和山嶽， 全部都是我的尾巴； 如果不是踩著我的尾巴， 你從哪裡來呢？』 羊又告訴豺狼說：『我在親戚朋友那裡， 聽說這些都是你的尾巴； 所以在地上不敢踩， 我是從空中來的！』
【English Translation】 English version:
'Sisters! All lives are impermanent, and all things are without a self (Anatta). The place of tranquility is called Nirvana. You should all diligently strive in the practice of good deeds and not be lax. That Devadatta (Buddha's cousin, known for opposing the Buddha) has already committed the third act leading to uninterrupted hell. My time has come, and I can enter the realm of Nirvana without residue.' At that time, he manifested various extraordinary miraculous transformations before the assembly of nuns and entered the realm of Nirvana without residue. Then, the Bhikshus (monks) all arose with doubts, and to resolve their doubts, they asked the World Honored One (Buddha's title): 'Venerable One! We saw Devadatta, when he was feigning sorrow and begging for forgiveness from the Bhikshuni Utpalavarna (Lotus-colored nun), she did not believe his words and struck his head with her fist, causing him to die.' The World Honored One told them: 'It is not only today that he has done such a thing. In the past, there was also a time when he was sorrowfully begging for forgiveness, but they did not listen to his pleas, so they killed him and ate his flesh. You should listen now! Just like in the past, in a village, there was a wealthy elder who lived there. He had many sheep that grazed in the wide fields. When evening came, the shepherd would drive the sheep back. Among the sheep, there was an old and weak ewe who could not keep up with the others and walked alone behind. Suddenly, she met a hungry jackal by the roadside. The jackal asked the sheep: 'Uncle, walking alone, Do you find peace and joy? Living always in the forests and fields, How do you nourish yourself?' The jackal replied: 'You always step on my tail, And often pluck my fur; Yet you call me 'Uncle', Seeking a place to escape.' The sheep then told the jackal: 'Your tail is curved behind you, And I am walking in front; How could I step on you? I usually step on others' tails.' The jackal replied: 'The four continents and mountains, Are all my tail; If you do not step on it, From where do you come?' The sheep then told the jackal: 'From my relatives and friends, I heard that these are all your tail; So I dare not step on the ground, I come from the sky!'
「豺復答曰： 『由爾牸羊空處墜， 遂使林中野鹿驚； 廢我今朝所食物， 豈非下過理分明。』
「於時牸羊，雖陳哀告廣述苦言，然而罪惡業豺不肯相放，遂斷其首並餐于肉。」
世尊告曰：「汝諸苾芻勿生異念，昔時豺者，即是今日提婆達多。昔時牸羊者，即是今日青蓮花色苾芻尼。往時雖述悲苦之言，不免身死。今日雖作種種悲言，亦還被害。」
時提婆達多復生是念：「我於世尊屢為尤害，三無間業具已造之：以大拋石遙打世尊，于如來身噁心出血，此是第一無間之業。和合僧伽而為破壞，此是第二無間之業。蓮花色尼故斷其命，此是第三無間之業。然我未能獲一切智，所餘諸事亦未見成，準斯業道更無生處，決定當往捺落迦中。」作是念已，以手支頰退在一邊愁思而坐。時晡刺拏有緣須過，遇到其邊而告之曰：「提婆達多！爾今何意，以手支頰退在一邊愁思而住？」彼便告曰：「如何我今得無愁思，因瞋惱故，於世尊邊屢為尤害，並已具造三無間業，久當住在大捺落迦受無隙苦。」晡刺拏曰：「我常謂諸舍迦種內，唯汝一個解了聰明，豈謂汝今亦成愚憃？豈有後世令汝見憂？若有後世，汝造斯業者，我亦為斯愁思而住。」彼為開解天授情故，便於對面撲破己瓶，而告
【現代漢語翻譯】 現代漢語譯本 「豺狼回答說：『因為你這頭母羊從高處墜落， 才驚動了林中的野鹿；耽誤了我今天所要吃的食物， 這難道不是你的過錯，道理很明白。』 當時，母羊雖然哀求並訴說痛苦，然而罪惡深重的豺狼不肯放過她，於是咬斷了她的頭並吃掉了她的肉。」 世尊告訴眾比丘說：『你們不要產生其他的想法，以前的豺狼，就是今天的提婆達多（Devadatta，佛陀的堂兄弟）；以前的母羊，就是今天的青蓮花色比丘尼（ উৎপলবর্ণা, Utpalavarna，一位著名的比丘尼）。往昔她雖然訴說悲苦的話語，最終還是免不了身死。今天她即使再三悲訴，也仍然會被加害。』 當時提婆達多又生起這樣的念頭：『我屢次對世尊（Śākyamuni，釋迦牟尼佛）造成傷害，已經造下了三種無間業：用大石頭遠遠地擊打世尊，以惡毒的心使如來（Tathāgata，如來，佛的稱號）流血，這是第一種無間業。破壞僧團的和合，這是第二種無間業。因為蓮花色比丘尼的緣故斷送了她的性命，這是第三種無間業。然而我未能獲得一切智（sarvajña，佛陀的智慧），其餘的事情也沒有成功，按照這樣的業報，我沒有其他可以去的地方，必定會墮入捺落迦（Naraka，地獄）之中。』這樣想著，他用手托著臉頰，退到一邊憂愁地坐著。當時晡刺拏（Pūrṇa，富樓那，佛陀的十大弟子之一）有事要經過，遇到了他，便對他說：『提婆達多！你現在是什麼意思，用手托著臉頰，退到一邊憂愁地坐著？』他便告訴晡刺拏說：『我怎麼能不憂愁呢？因為嗔恨惱怒的緣故，我屢次對世尊造成傷害，並且已經造下了三種無間業，不久就要住在大的捺落迦之中，遭受沒有間斷的痛苦。』晡刺拏說：『我常常認為在釋迦（Śākya，釋迦族）種姓中，只有你一個人聰明，難道說你現在也變得愚蠢了嗎？難道真的有後世讓你感到憂愁？如果真的有後世，你造下這樣的惡業，我也會為你感到憂愁。』爲了開解提婆達多的心情，他便當著提婆達多的面摔破了自己的瓶子，並告訴他
【English Translation】 English version The jackal replied: 'Because you, this female sheep, fell from the high place, You startled the wild deer in the forest; you ruined the food I was going to eat today, Isn't it clearly your fault?' At that time, although the female sheep pleaded and recounted her suffering, the sinful jackal refused to let her go, and then bit off her head and ate her flesh. The World Honored One (Śākyamuni,釋迦牟尼佛) told the Bhikshus (比丘，monks): 'Do not have other thoughts. The jackal of the past was Devadatta (提婆達多，Buddha's cousin) of today. The female sheep of the past was the Bhikshuni (比丘尼，nun) Utpalavarna (青蓮花色, a famous Bhikkhuni) of today. In the past, although she spoke of sorrow and suffering, she could not avoid death. Today, even if she repeatedly pleads with sorrow, she will still be harmed.' At that time, Devadatta again had this thought: 'I have repeatedly caused harm to the World Honored One (Śākyamuni, 釋迦牟尼佛), and have already committed the three deeds of immediate retribution (無間業): I threw a large rock from afar to strike the World Honored One, and with an evil mind caused the Tathāgata (如來，Buddha) to bleed, this is the first deed of immediate retribution. I disrupted the harmony of the Sangha (僧伽，Buddhist community), this is the second deed of immediate retribution. Because of Utpalavarna (蓮花色) I ended her life, this is the third deed of immediate retribution. However, I have not attained all-knowing wisdom (sarvajña, 一切智), and the remaining matters have not been successful. According to this karmic path, I have no other place to go, and I will certainly fall into Naraka (捺落迦，hell).』 Thinking this, he rested his hand on his cheek and sat aside in sorrow. At that time, Pūrṇa (晡刺拏，one of the ten great disciples of the Buddha) had something to pass by, encountered him, and said to him: 'Devadatta! What do you mean now, resting your hand on your cheek and sitting aside in sorrow?' He then told Pūrṇa: 'How can I not be sorrowful? Because of anger and annoyance, I have repeatedly caused harm to the World Honored One, and have already committed the three deeds of immediate retribution, and soon I will dwell in the great Naraka, suffering uninterrupted pain.' Pūrṇa said: 'I always thought that among the Śākya (釋迦) clan, you were the only one who was intelligent, could it be that you have also become foolish now? Is there really a future life that makes you feel sorrow? If there really is a future life, and you have committed such evil deeds, I would also feel sorrow for you.' In order to relieve Devadatta's feelings, he broke his own bottle in front of Devadatta and told him
曰：「縱天世間，不能令此更為和會，更無後世，誰往受之？作者、受者併成虛說。然而可往劫畢羅伐窣睹城，自稱天子為王而住，我當作汝第一聲聞。」於時提婆達多，便謗無聖，邪見遂興，能令一切善根斷絕。
爾時世尊告諸苾芻曰：「汝等應知，提婆達多所有善根從斯斷絕。汝諸苾芻！我若見彼提婆達多有少白法，我不授記提婆達多：『汝提婆達多！生惡道者、生泥黎者，當住一劫不堪救療。』又汝苾芻！我不見彼提婆達多有少白法如毛端許，我方授記提婆達多：『汝提婆達多！生惡道者、生泥黎者，當住一劫不堪救療。』譬如去村及去城邑，其路不遠有糞屎坑，深可丈餘，臭穢難近。時有一人墮斯坑內，頭及手足並皆淪沒。後有一人每於長夜為慕義者、為樂利者、為與樂者、為與歡者、施安隱者，其人到彼糞屎坑邊，周匝觀望情存救濟：『我若見彼墮糞屎人有片身份無糞污者，我當方便引之令出。』既遍觀察，不見其人有少身軀不被糞污，乃至手許可拔令出。汝諸苾芻！我亦如是，我若見彼提婆達多有少白法，我不授記提婆達多：『汝提婆達多！生惡道者、生泥黎者，當住一劫不堪救療。』又汝苾芻！我不見彼提婆達多有小白法如毛端許，我方授記提婆達多：『汝提婆達多！生惡道者、生泥黎者，當住
【現代漢語翻譯】 現代漢語譯本：他說：『即使是天上的世間，也不能使這件事更加和諧，更沒有來世，誰去承受它呢？作者和受者都成了虛假的說法。然而你可以前往劫畢羅伐窣睹城（Kapilavastu，古代印度城市），自稱天子為王而居住，我將做你的第一聲聞（Śrāvaka，弟子）。』當時提婆達多（Devadatta，佛陀的堂兄弟）便誹謗沒有聖者，邪見因此興起，能夠使一切善根斷絕。
這時，世尊告訴各位比丘（Bhiksu，佛教僧侶）說：『你們應當知道，提婆達多（Devadatta）所有的善根從此斷絕。各位比丘（Bhiksu）！如果我看到提婆達多（Devadatta）有少許的善法，我就不會授記提婆達多（Devadatta）：『你提婆達多（Devadatta）！將生於惡道，生於泥犁（Naraka，地獄），將住一劫（Kalpa，佛教時間單位），無法救治。』還有，各位比丘（Bhiksu）！我沒有看到提婆達多（Devadatta）有像毛髮尖端那樣少的善法，我才授記提婆達多（Devadatta）：『你提婆達多（Devadatta）！將生於惡道，生於泥犁（Naraka），將住一劫（Kalpa），無法救治。』譬如，離開村莊和離開城鎮不遠的地方，有一個糞便坑，深約一丈多，臭穢難聞難以靠近。當時有一個人掉進這個坑裡，頭和手腳都沉沒在裡面。後來有一個人經常在漫長的夜晚爲了仰慕正義的人、爲了喜歡利益的人、爲了給予快樂的人、爲了給予歡喜的人、爲了施予安穩的人，這個人來到那個糞便坑邊，四處觀看，心裡想著救助：『如果我看到那個掉進糞便里的人有片身沒有被糞便污染，我就想辦法把他拉出來。』既然已經全部觀察，沒有看到那個人有少許身體沒有被糞便污染，甚至連手都不能讓他拔出來。各位比丘（Bhiksu）！我也是這樣，如果我看到提婆達多（Devadatta）有少許的善法，我就不會授記提婆達多（Devadatta）：『你提婆達多（Devadatta）！將生於惡道，生於泥犁（Naraka），將住一劫（Kalpa），無法救治。』還有，各位比丘（Bhiksu）！我沒有看到提婆達多（Devadatta）有像毛髮尖端那樣少的善法，我才授記提婆達多（Devadatta）：『你提婆達多（Devadatta）！將生於惡道，生於泥犁（Naraka），將住
【English Translation】 English version: He said, 'Even the heavenly realms cannot make this matter more harmonious, and there is no afterlife, so who will bear it? The author and the receiver are both false claims. However, you can go to Kapilavastu (Kapilavastu, an ancient Indian city), claim to be the son of heaven and live as king, and I will be your first Śrāvaka (Śrāvaka, disciple).' At that time, Devadatta (Devadatta, Buddha's cousin) slandered that there were no saints, and evil views arose, which could cut off all good roots.
At that time, the World Honored One told the Bhiksus (Bhiksu, Buddhist monks), 'You should know that all the good roots of Devadatta (Devadatta) are cut off from this point on. Bhiksus (Bhiksu)! If I saw that Devadatta (Devadatta) had a little bit of good dharma, I would not predict Devadatta (Devadatta): 'You, Devadatta (Devadatta)! Will be born in evil realms, born in Naraka (Naraka, hell), and will dwell for one Kalpa (Kalpa, Buddhist unit of time), beyond cure.' Also, Bhiksus (Bhiksu)! I have not seen that Devadatta (Devadatta) has even a hair's breadth of good dharma, that is why I predict Devadatta (Devadatta): 'You, Devadatta (Devadatta)! Will be born in evil realms, born in Naraka (Naraka), and will dwell for one Kalpa (Kalpa), beyond cure.' For example, not far from a village or town, there is a dung pit, more than ten feet deep, with a foul and unbearable stench. At that time, a person fell into this pit, and his head and limbs were submerged in it. Later, a person often, during long nights, for those who admire righteousness, for those who enjoy benefits, for those who give happiness, for those who give joy, for those who bestow peace, this person came to the edge of that dung pit, looking around, with the intention of rescuing: 'If I see that the person who fell into the dung has a part of his body not contaminated by dung, I will find a way to pull him out.' Having observed everything, he did not see that the person had even a small part of his body not contaminated by dung, not even a hand that could be pulled out. Bhiksus (Bhiksu)! I am also like this, if I saw that Devadatta (Devadatta) had a little bit of good dharma, I would not predict Devadatta (Devadatta): 'You, Devadatta (Devadatta)! Will be born in evil realms, born in Naraka (Naraka), and will dwell for one Kalpa (Kalpa), beyond cure.' Also, Bhiksus (Bhiksu)! I have not seen that Devadatta (Devadatta) has even a hair's breadth of good dharma, that is why I predict Devadatta (Devadatta): 'You, Devadatta (Devadatta)! Will be born in evil realms, born in Naraka (Naraka), and will dwell
一劫不堪救療。』汝諸苾芻應知：天授已具三法，生惡道者、生泥黎者，當住一劫不堪救療。何謂三法？汝諸苾芻！提婆達多先具生其罪惡樂欲，遂便遭彼惡欲所牽。提婆達多既生惡欲被欲牽已，此謂是彼提婆達多最初成就罪惡之法。提婆達多生惡道者、生泥黎者，當住一劫不堪救療。又諸苾芻！提婆達多近惡知識，得不善伴，共惡人交。提婆達多既近惡知識，得不善伴，共惡人交已，此謂是彼提婆達多第二成就罪惡之法。提婆達多生惡道者、生泥黎者，當住一劫不堪救療。又諸苾芻！提婆達多得其少分，得其下品，證悟之時便生喜足，縱有勝上更不進修。提婆達多既得少分，得其下品，證悟之時便生喜足，縱有勝上更不進修已，此即是彼提婆達多第三成就罪惡之法。提婆達多生惡道者、生泥黎者，當住一劫不堪救療。」於時世尊說伽他曰：
「勿汝世間人， 生於罪過欲； 由斯爾當識， 惡欲所招殃。 世並知天授， 聰明不伏心， 不能存少欲， 空持美形狀， 彼便行驕逸， 欲陵於世尊； 故我記斯人， 一劫生無隙。 慳貪生惡念， 耶見不虔恭； 定生無隙中， 四門牢閉塞。 若他無過失， 惡謗令生過； 今世若後世， 自受愚癡人。 若人于大海，
【現代漢語翻譯】 現代漢語譯本： 『一劫的時間都無法救治。』你們這些比丘應該知道：提婆達多（Devadatta，人名）已經具備了三種會導致墮入惡道的因素，他將墮入地獄（泥黎，Niraya），並且要經歷一劫的時間都無法救治。什麼是這三種因素呢？你們這些比丘！提婆達多首先產生了對罪惡的樂欲，並且被這種罪惡的慾望所牽引。提婆達多既然產生了罪惡的慾望，又被慾望牽引，這就是提婆達多最初成就罪惡之法。提婆達多將墮入惡道，墮入地獄，並且要經歷一劫的時間都無法救治。還有，各位比丘！提婆達多親近惡知識，結交不善的朋友，與惡人交往。提婆達多既然親近惡知識，結交不善的朋友，與惡人交往，這就是提婆達多第二成就罪惡之法。提婆達多將墮入惡道，墮入地獄，並且要經歷一劫的時間都無法救治。還有，各位比丘！提婆達多獲得少許的成就，獲得下品的證悟，就心生滿足，即使有更殊勝的境界也不再精進修行。提婆達多既然獲得少許的成就，獲得下品的證悟，就心生滿足，即使有更殊勝的境界也不再精進修行，這就是提婆達多第三成就罪惡之法。提婆達多將墮入惡道，墮入地獄，並且要經歷一劫的時間都無法救治。』 當時，世尊說了偈語： 『不要讓世間人，產生罪惡的慾望； 由此你們應當知曉，惡欲所招致的災殃。 世人都知道提婆達多，聰明卻不肯降伏內心， 不能保持少欲知足，空有美好的外表。 他便行為驕橫放縱，想要冒犯世尊； 所以我預言這個人，一劫都將在無間地獄中。 慳吝貪婪生出惡念，邪見且不虔誠恭敬； 必定會墮入無間地獄中，四道門都牢牢關閉。 如果他人沒有過失，卻惡意誹謗使之產生過失； 今生或者來世，都要自己承受這愚癡的果報。 如果有人在大海中，
【English Translation】 English version: 'A kalpa (劫, a very long period of time) is insufficient for rescue and healing.' You Bhikshus (苾芻, monks) should know: Devadatta (提婆達多, a person's name) has already possessed three qualities that lead to evil destinies. He will be born in Naraka (泥黎, hell), and a kalpa will be insufficient for rescue and healing. What are these three qualities? You Bhikshus! Devadatta first generated a desire for sinful pleasures and was then led by that evil desire. Since Devadatta generated an evil desire and was led by desire, this is said to be the first sinful quality that Devadatta achieved. Devadatta will be born in an evil destiny, born in Naraka, and a kalpa will be insufficient for rescue and healing. Furthermore, you Bhikshus! Devadatta associated with evil teachers, obtained unwholesome companions, and associated with evil people. Since Devadatta associated with evil teachers, obtained unwholesome companions, and associated with evil people, this is said to be the second sinful quality that Devadatta achieved. Devadatta will be born in an evil destiny, born in Naraka, and a kalpa will be insufficient for rescue and healing. Furthermore, you Bhikshus! Devadatta obtained a small portion, obtained an inferior attainment, and then became content with his enlightenment, no longer advancing in cultivation even if there was something superior. Since Devadatta obtained a small portion, obtained an inferior attainment, and then became content with his enlightenment, no longer advancing in cultivation even if there was something superior, this is said to be the third sinful quality that Devadatta achieved. Devadatta will be born in an evil destiny, born in Naraka, and a kalpa will be insufficient for rescue and healing.' At that time, the World-Honored One spoke in verse: 'Do not let people in the world, generate sinful desires; From this, you should know, the calamities brought about by evil desires. The world knows Devadatta, intelligent but unwilling to subdue his mind, Unable to maintain contentment with little desire, possessing only a beautiful appearance. He then acted arrogantly and unrestrainedly, wanting to offend the World-Honored One; Therefore, I predict that this person will spend a kalpa in the Avici (無間) hell. Stinginess and greed give rise to evil thoughts, wrong views and lack of reverence; Surely he will fall into Avici hell, with its four gates firmly closed. If others have no faults, but he maliciously slanders them, causing them to have faults; In this life or the next, he will bear the consequences of his foolishness. If someone in the great ocean,
毒瓶令水壞； 溟渤寬亡際， 遣惡定無緣。 如斯於世尊， 惡人生謗讟； 常行自他利， 罪謗豈能成？ 正見心常靜， 惡緣無處生； 應共為知識， 親近者聰明； 由斯不造惡， 恭敬可依行。
「於是提婆達多謗毀聖說，決生耶見定斷善根，但有此生更無後世。」作是知已，于其徒眾別立五法，便告之曰：「爾等應知！沙門喬答摩及諸徒眾，鹹食乳酪，我等從今更不應食。何緣由此？令彼犢兒鎮嬰饑苦。又沙門喬答摩聽食魚肉，我等從今更不應食。何緣由此？于諸眾生為斷命事。又沙門喬答摩聽食其鹽，我等從今更不應食。何緣由此？于其鹽內多塵土故。又沙門喬答摩受用衣時截其縷績，我等從今受用衣時留長縷績。何緣由此？壞彼織師作功勞故。又沙門喬答摩住阿蘭若處，我等從今住村舍內。何緣由此？棄捐施主所施物故。」故內攝頌曰：
不餐于乳酪、 魚肉及以鹽， 長績在村中， 是天授五法。
於時溝伽畔遊歷人間，漸行次至室羅筏悉底國。時提婆達多遂生是念：「我于沙門喬答摩屢興刑害，而竟不能傷損其命。我今宜可於其妻室而為陵辱。」遂便往詣劫比羅筏窣睹城，遣使報彼耶輸達羅曰：「沙門喬答摩已舍王業而作出家，我為是緣故
【現代漢語翻譯】 現代漢語譯本 毒藥瓶使水變壞； 無邊無際的海洋，註定沒有作惡的機緣。 像這樣對於世尊（釋迦牟尼佛的尊稱），惡人會產生誹謗； 如果經常行利他利己之事，那麼罪惡的誹謗又怎麼能成立呢？ 如果擁有正見，內心常常平靜，那麼邪惡的因緣就沒有地方產生； 應該和具有正見的人成為朋友，親近他們會使人聰明； 因為這樣就不會造惡，恭敬之心可以作為行為的準則。
『於是提婆達多（Devadatta，佛陀的堂弟，也是一位僧人，以反對佛陀著稱）誹謗聖人的教說，必定產生邪見，斷絕善根，認為只有今生而沒有來世。』瞭解這些后，他為他的徒眾另外設立了五條戒律，然後告訴他們說：『你們應該知道！沙門喬答摩（Śramaṇa Gautama，釋迦牟尼佛的稱號）和他的徒眾，都吃乳酪，我們從今以後不應該再吃。為什麼呢？因為這樣會使那些小牛犢遭受飢餓的痛苦。還有沙門喬答摩允許吃魚肉，我們從今以後不應該再吃。為什麼呢？因為這樣對於眾生來說是斷命的行為。還有沙門喬答摩允許吃鹽，我們從今以後不應該再吃。為什麼呢？因為鹽裡面有很多塵土的緣故。還有沙門喬答摩使用衣服的時候會剪斷衣服上的線頭，我們從今以後使用衣服的時候要留下長長的線頭。為什麼呢？因為這樣會破壞織布工人的勞動成果。還有沙門喬答摩住在阿蘭若（araṇya，寂靜處，指遠離人煙的修行場所）處，我們從今以後要住在村舍裡面。為什麼呢？因為這樣是拋棄施主所佈施的物品。』所以總結的偈頌說：
不吃乳酪、魚肉和鹽， 保留長長的線頭，住在村落中， 這就是提婆達多（Devadatta）的五條戒律。
當時溝伽畔（Gogapāna）在人間遊歷，漸漸來到了室羅筏悉底國（Śrāvastī，古印度城市）。當時提婆達多（Devadatta）就產生了這樣的想法：『我對於沙門喬答摩（Śramaṇa Gautama）多次施加刑罰和傷害，但最終都不能傷害他的性命。我現在應該對他的妻子進行凌辱。』於是就前往劫比羅筏窣堵城（Kapilavastu，釋迦牟尼佛的故鄉），派使者告訴耶輸達羅（Yaśodharā，釋迦牟尼佛的妻子）說：『沙門喬答摩（Śramaṇa Gautama）已經捨棄王位而出家，我因為這個緣故
【English Translation】 English version A poisoned bottle spoils the water; The vast ocean has no boundaries, destined to have no opportunity for evil. Like this, towards the World Honored One (a respectful title for Śākyamuni Buddha), evil people will generate slander; If one constantly performs actions that benefit oneself and others, how can sinful slander be established? If one possesses right view, the mind is often calm, then evil conditions will have no place to arise; One should become friends with those who have right view, being close to them will make one wise; Because of this, one will not create evil, and reverence can be used as a guideline for behavior.
'Then Devadatta (Buddha's cousin, also a monk, known for opposing the Buddha) slandered the holy teachings, surely generating wrong views, cutting off good roots, believing that there is only this life and no afterlife.' Having understood this, he established five additional precepts for his followers, and then told them: 'You should know! Śramaṇa Gautama (title for Śākyamuni Buddha) and his followers all eat milk and cheese, we should no longer eat them from now on. Why? Because this will cause those little calves to suffer from hunger. Also, Śramaṇa Gautama allows eating fish and meat, we should no longer eat them from now on. Why? Because this is an act of taking life for all beings. Also, Śramaṇa Gautama allows eating salt, we should no longer eat it from now on. Why? Because there is a lot of dust in the salt. Also, Śramaṇa Gautama cuts off the threads on the clothes when using them, we should leave long threads on the clothes when using them from now on. Why? Because this will ruin the labor of the weavers. Also, Śramaṇa Gautama lives in araṇya (quiet place, referring to a place of practice away from the crowds), we should live in village houses from now on. Why? Because this is abandoning the offerings given by the donors.' Therefore, the summarizing verse says:
Not eating milk, cheese, fish, meat, and salt, Keeping long threads, living in villages, These are the five precepts of Devadatta.
At that time, Gogapāna was traveling among people, gradually arriving at the country of Śrāvastī (ancient Indian city). At that time, Devadatta had this thought: 'I have repeatedly inflicted punishments and injuries on Śramaṇa Gautama, but in the end, I could not harm his life. Now I should humiliate his wife.' So he went to Kapilavastu (Śākyamuni Buddha's hometown), and sent a messenger to tell Yaśodharā (Śākyamuni Buddha's wife): 'Śramaṇa Gautama has abandoned the throne and become a monk, and for this reason
來紹繼爾，宜與我為妻室乎。」時彼得信，遂便巡事告瞿彌迦，時瞿彌迦報耶輸達羅曰：「仁應遣使告天授云：『菩提薩埵我昔執手，彼力堪持。汝若有能可來見就。』」是時天授情無羞恥，不忖己骸力，進入中宮進陛升階，欲就其處。時瞿彌迦顧諸宮女咍然而笑，天授不覺合掌而居。時瞿彌迦有大諾近那力，遂將左手握其天授，於時十指迸血驚流，遂于菩提薩埵昔遊戲池擲之池內，既墮池已出大叫聲。是時舍迦競來奔就，遂詳議曰：「提婆達多不恃其力，輒入宮內欲事欺陵。」轉復尋聲見在池內，遂相告曰：「斯內亂入，可斷其命。」復更議曰：「勿于死人更加其害，世尊記此提婆達多，生惡道者、墮泥黎者，無間一劫不堪救療。此即與死相似，更復何勞見害？」於時人眾舍不與言。時提婆達多從池起已，於水竇中逃走而出，被其橛杙裂所著衣，白㲲一條遂成兩片，便作是念：「善哉！斯服巧稱凈儀，為我聲聞制其裙服。」又於一時告舍迦種：「汝等宜可策我為王。」諸人報曰：「菩提薩埵現有內宮，汝可秉權令其賓伏，既納妻室方可稱王。」時提婆達多，于舍迦處息其猜貳，除恐怖心，遂入宮中升高樓上，到耶輸達羅所，合掌一邊而白之曰：「倖存恩澤曲見哀憐，汝為國大夫人，我乃稱王此邑。」時耶輸達羅有大
缽塞建拖力，從妙寶床起就天授，捉其合掌雙膝摧地，天授十指迸血流出，婉轉于地痛不自勝。時耶輸達羅而告之曰：「汝真無賴，愚憃之極，暫執其手已不堪任，況復求念以充交合。轉輪王主應作我夫，或最後生菩提薩埵，我充其室方始合儀，自外諸人全非偶配。」
是時天授懷恥出宮，舍迦諸人見其憂苦，而告之曰：「汝今先可往世尊處求其懺摩，若見恕容方稱天子。」時提婆達多，以極嚴毒填十爪中，詣世尊邊作如是念：「若沙門喬答摩見恕我者，斯曰：『善哉！』必也不容。我當就禮，以其毒爪摑足令傷。」既至佛邊頂禮雙足，請世尊曰：「幸愿哀憐見容恕我。」於時世尊觀其天授作何種心來向我所？鑒知天授為殺害情，遂以神力變雙膝下成水精石，默然而住。時提婆達多見默無語，遂起瞋心興其害意，便以毒爪爬摑世尊。於時十指並皆摧破，返中其毒生大苦惱。是時尊者阿難陀而告之曰：「天授！爾可歸依世尊。」報阿難陀曰：「大德！我今若其歸依佛者，如佛言曰：『若歸依佛陀不生於惡道，捨棄人身已當生勝天上。』然而世尊記我，當生惡道泥黎耶中無間一劫不堪救療。我若生天，彼成虛語；若墮惡趣，還是妄言。」正生如是極瞋怒時，惡業既圓更無所待，無間之火遍燎其身，遂便叫喚高聲告曰
【現代漢語翻譯】 現代漢語譯本：缽塞建拖力（Bassejiantuo Li，人名），從妙寶床上起身，抓住天授（Tianshou，提婆達多，人名），使其合掌雙膝跪地，天授十指迸裂出血，在地上婉轉哀嚎，痛苦不堪。這時耶輸達羅（Yeshudaluo，佛陀之妻）對他說：『你真是無賴，愚蠢至極，僅僅握住他的手都無法承受，更何況想要交合。轉輪王（Zhuanlun Wang，擁有統治世界的理想國王）才配做我的丈夫，或是最後一生為菩提薩埵（Pusa Sa Duo，追求覺悟的修行者），我做他們的妻子才合乎禮儀，其他人都配不上我。』 這時天授懷著羞恥離開了宮殿，釋迦（Shijia，佛陀的種族）族人見他憂愁痛苦，便對他說：『你現在應該先去世尊（Shizun，對佛陀的尊稱）那裡請求懺悔，如果得到他的寬恕，才能稱得上是天子。』當時提婆達多（Tiba Duoduo，人名），在十個指甲中填滿了劇毒，前往世尊處，心中想著：『如果沙門喬答摩（Shamen Qiaodama，對釋迦牟尼佛的稱呼）寬恕我，就會說：『善哉！』如果他不寬恕我，我就去頂禮他的雙足，用毒爪抓傷他的腳。』 到達佛陀身邊后，他頂禮佛足，請求世尊說：『希望您能憐憫我，寬恕我。』這時世尊觀察天授以何種心態前來，察覺到天授懷有殺害之心，於是用神力將自己的雙膝變成水晶石，默然不語。當時提婆達多見佛陀沉默不語，便起了嗔恨之心，想要加害於他，便用毒爪抓向世尊。當時他的十指全部折斷，毒性反噬，產生巨大的痛苦。這時尊者阿難陀（Ananda，佛陀的十大弟子之一）對他說：『天授！你應該歸依世尊。』 提婆達多回答阿難陀說：『大德！我現在如果歸依佛陀，就像佛陀所說：『如果歸依佛陀，就不會墮入惡道，捨棄人身後會升到天上。』然而世尊預言我，將會墮入惡道泥黎耶（Niliye，地獄）中，經歷無間地獄一劫，無法救治。如果我升到天上，那佛陀就說了虛妄之語；如果我墮入惡趣，那還是妄言。』正在生起如此極端的嗔怒之時，惡業已經圓滿，再無等待，無間地獄之火遍佈他的全身，於是便叫喊著高聲說道
【English Translation】 English version: Bassejiantuo Li, arose from the wonderful treasure bed, seized Tianshou (Devadatta, a person's name), causing him to kneel on both knees with his palms together. Tianshou's ten fingers burst and bled, writhing on the ground in unbearable pain. At this time, Yeshudaluo (Yashodhara, Buddha's wife) said to him: 'You are truly a rogue, extremely foolish. Just holding his hand is unbearable, let alone seeking to unite with him. A Chakravarti King (Zhuanlun Wang, an ideal king who rules the world) is worthy to be my husband, or the last birth of a Bodhisattva (Pusa Sa Duo, a practitioner seeking enlightenment). Only I am fit to be their wife, all others are unworthy.' At this time, Tianshou left the palace in shame. The Shakya (Shijia, Buddha's clan) people, seeing his sorrow and pain, said to him: 'You should first go to the World Honored One (Shizun, a respectful title for the Buddha) and ask for his forgiveness. Only if you are forgiven can you be called a prince.' At that time, Devadatta (Tiba Duoduo, a person's name) filled his ten fingernails with extreme poison and went to the World Honored One, thinking: 'If the Shramana Gautama (Shamen Qiaodama, a term for Shakyamuni Buddha) forgives me, he will say: 'Excellent!' If he does not forgive me, I will prostrate at his feet and injure his feet with my poisonous claws.' Having arrived at the Buddha's side, he prostrated at his feet and requested the World Honored One, saying: 'May you have mercy and forgive me.' At this time, the World Honored One observed what kind of intention Tianshou had in coming to him. Discerning that Tianshou had murderous intent, he used his divine power to transform his knees into crystal stone and remained silent. At that time, Devadatta, seeing the Buddha silent, became angry and harbored harmful intentions. He then clawed at the World Honored One with his poisonous claws. At that time, all ten of his fingers were broken, and the poison rebounded, causing great suffering. At this time, Venerable Ananda (Ananda, one of the Buddha's ten great disciples) said to him: 'Tianshou! You should take refuge in the World Honored One.' Devadatta replied to Ananda: 'Great Virtue! If I now take refuge in the Buddha, it would be as the Buddha said: 'If one takes refuge in the Buddha, one will not be born in the evil realms, and after abandoning the human body, one will be born in the heavens.' However, the World Honored One has predicted that I will be born in the evil realm of Niraya (Niliye, hell), enduring one kalpa in the Avici Hell, beyond cure. If I am born in the heavens, then the Buddha would have spoken falsely; if I fall into the evil realms, it is still a lie.' Just as he was generating such extreme anger, his evil karma was complete, and there was no more waiting. The fire of Avici Hell spread throughout his body, and he cried out loudly, saying
：「大德阿難陀！我現被燒！我今被炙！」時阿瑜窣滿阿難陀，既見其苦極軫慈悲，又于親族更加愛念，而告之曰：「提婆達多！汝今宜可極想歸誠怛他揭多阿羅漢三藐三佛陀，勿為余念。」其時天授被無隙火燎炙其身，業報現前受嚴極苦，深心殷重口自唱言：「今日我身乃至徹骨，于薄伽畔至心歸伏。」說斯語已，現身墜墮無間無隙㮈落迦中。
於時世尊告諸苾芻：「汝等應知：提婆達多善根已續，於一大劫生於無隙大地獄中，其罪畢已后得人身，展轉修習，終得證悟缽剌底迦佛陀，名為具骨。當爾之時，既獲證已持缽巡家，既獲所餐還歸本處，置缽一面，洗手濯足方欲就餐，遂乃攝心觀其宿世：我緣何事久在生津，迷惑輪迴今身覺悟？遂便觀見於世尊邊造其種種惡逆之事，復見往昔世尊本行菩薩時世世生生常為怨隙，但由少許恭敬利養而至於此。既了斯事，其所獲餐一不曾食，遂升空里放大光明現諸神變已，于無餘依妙涅槃界而證圓寂。」
時阿瑜窣滿舍利弗呾啰、毛嗢揭羅演那，每於時時往㮈落迦，而為看行。時舍利弗呾啰告毛嗢揭羅演那曰：「仁可共我往無隙獄觀其天授為慰問耶？」於時舍利弗呾啰與毛嗢揭羅演那，往阿毗止既至其所。時舍利弗嗢啰命毛嗢揭羅演那曰：「仁今知不？此即是其阿
【現代漢語翻譯】 現代漢語譯本：『大德阿難陀（Ānanda）！我現在被燒灼！我現在被烤炙！』當時阿瑜窣滿（Ayusmat）阿難陀，看到提婆達多（Devadatta）如此痛苦，心中極度悲憫，又因親族之情更加愛憐，於是告訴他說：『提婆達多！你現在應該至誠歸依怛他揭多（Tathāgata，如來）阿羅漢（Arhat）三藐三佛陀（Samyak-saṃbuddha，正等覺者），不要有其他的念頭。』當時提婆達多被沒有間隙的火焰燒灼身體，業報現前，承受極其嚴酷的痛苦，他內心深切而殷重，口中自己唱言：『今日我身乃至徹骨，于薄伽畔（Bhagavat，世尊）至心歸伏。』說完這句話后，他的身體就墜落到無間地獄（Avīci hell）中。
這時，世尊告訴各位比丘（bhikṣu）：『你們應當知道，提婆達多善根已經延續，他將在一個大劫（kalpa）中生於無間大地獄中，罪業結束后將獲得人身，輾轉修習，最終證悟缽剌底迦佛陀（Pratyekabuddha，緣覺佛），名為具骨。當他證悟之後，將持缽巡迴乞食，獲得食物后回到原來的地方，將缽放在一邊，洗手洗腳后準備吃飯，於是攝心觀察他的宿世：我因為什麼緣故長期在生死中流轉，迷惑輪迴，而今生才覺悟？於是便看到在世尊身邊造作種種惡逆之事，又看到往昔世尊作為菩薩修行時，世世生生常常是他的怨敵，只是因為少許的恭敬和利養才至於此。』瞭解這些事情后，他所獲得的食物一點也沒有吃，於是升到空中，放出光明，顯現各種神通變化，然後在無餘依妙涅槃界（nirvāṇa）中證得圓寂。
當時，阿瑜窣滿（Ayusmat）舍利弗呾啰（Śāriputra）、毛嗢揭羅演那（Maudgalyāyana），經常在適當的時候前往地獄，進行觀察。當時舍利弗呾啰告訴毛嗢揭羅演那說：『仁者可否與我一同前往無間地獄，看看提婆達多，以示慰問？』於是舍利弗呾啰與毛嗢揭羅演那前往阿毗止地獄（Avīci hell），到達那裡后，舍利弗呾啰對毛嗢揭羅演那說：『仁者現在知道嗎？這裡就是那個阿'
【English Translation】 English version: 『Venerable Ānanda! I am now being burned! I am now being scorched!』 At that time, Ayusmat Ānanda, seeing Devadatta's suffering, felt extreme compassion, and with even greater affection due to their kinship, he said to him: 『Devadatta! You should now sincerely take refuge in Tathāgata Arhat Samyak-saṃbuddha, and have no other thoughts.』 At that time, Devadatta's body was being burned by uninterrupted flames, his karmic retribution manifested, and he was enduring extremely severe suffering. With a deep and earnest heart, he himself chanted: 『Today, my body, even to the bones, sincerely submits to Bhagavat.』 After saying these words, his body fell into the Avīci hell.
At that time, the World Honored One told the bhikṣus: 『You should know that Devadatta's roots of goodness have continued. He will be born in the uninterrupted great hell for one kalpa. After his sins are exhausted, he will obtain a human body, gradually cultivate himself, and finally attain Pratyekabuddha, named Gūḍhāsthi (具骨). When he attains enlightenment, he will carry his bowl and go around begging for food. After obtaining food, he will return to his original place, put the bowl aside, wash his hands and feet, and prepare to eat. Then, he will focus his mind and observe his past lives: Why have I been wandering in samsara for so long, confused and in delusion, and only awakened in this life?』 Then he will see that he committed various evil deeds against the World Honored One, and also see that in the past, when the World Honored One was practicing as a Bodhisattva, he was often his enemy in life after life, and it was only because of a little respect and offerings that he came to this point.』 After understanding these things, he will not eat any of the food he obtained, and then he will ascend into the sky, emit light, manifest various miraculous transformations, and then attain parinirvana in the realm of nirvana without remainder.
At that time, Ayusmat Śāriputra and Maudgalyāyana often went to the hells at appropriate times to observe. Then Śāriputra said to Maudgalyāyana: 『Friend, would you like to go with me to the Avīci hell to see Devadatta and offer our condolences?』 Then Śāriputra and Maudgalyāyana went to the Avīci hell. After arriving there, Śāriputra said to Maudgalyāyana: 『Friend, do you know now? This is that』
毗止處，上下四邊無不通徹，一焰猛火中無間隙。仁于大神大德眾內，世尊記說以為第一，應可運心觀無隙獄，受苦情類為滅火災。」說是語已，時毛嗢揭羅演那便入如是大水之定。既定心已從上注雨，渧如杵大入阿毗止，其水于空悉皆消散。復注大雨，滴若犁轅、或如車軸，然其雨水亦皆消散。時舍利弗嗢啰見斯事已，遂便斂念入勝解行定。既入定已，其水滂沛遍滿獄中，受苦聲除服其本念。時阿瑜窣滿、毛嗢揭羅演那發言命曰：「若是提婆達多可應前進。」聞斯命已，有多千數提婆達多競來奔就。時阿瑜窣滿、摩訶毛嗢揭羅演那報斯眾曰：「若是世尊之親兄弟提婆達多者，宜應住此。」時提婆達多，遂便進就阿瑜窣滿舍利弗呾啰、摩訶毛嗢揭羅演那。既至其所，頂禮二尊之雙足已，二尊問曰：「天授！汝今所受大地獄苦，有差別不？」天授答曰：「且如阿毗止內共受之苦，此不須言。然於我躬所受別苦，倖存聽察。時有鐵山火熱遍起，洪焰通為一火，來至我所磨碎我身，譬如石上磨油麻子。復有極利雙齒鐵鋸，猛焰大熱解割我身，一一肢骸片片零落。又有鐵棒遍皆熱焰，數數來至打碎我頭。復有大象從四方來，踐蹋我身，碎如米粉。」時阿瑜窣滿舍利弗呾啰、毛嗢揭羅演那同告之曰：「汝提婆達多！如汝所云：『
【現代漢語翻譯】 現代漢語譯本：毗止處（Avīci，無間地獄），上下四邊沒有不通透的地方，一焰猛火中沒有間隙。仁者啊，在大神大德的眾人之中，世尊記說這裡是第一，應該可以運心觀想這沒有間隙的地獄，受苦的情狀可以滅除火災。』說完這些話后，毛嗢揭羅演那（Mahāmaudgalyāyana，大目犍連）便進入瞭如是大水的禪定。進入禪定后，從上空降下大雨，雨滴像杵一樣大，落入阿毗止（Avīci）地獄，這些水在空中都消散了。又降下大雨，雨滴像犁轅或車軸一樣大，然而這些雨水也都消散了。當時舍利弗（Śāriputra，舍利子）嗢啰（Udra）見到這些事後，於是便收斂心念，進入勝解行定。進入禪定后，大雨滂沱，遍滿地獄之中，受苦的聲音消失，恢復了本來的念頭。當時阿瑜窣滿（Āyuṣmat，具壽）、毛嗢揭羅演那（Mahāmaudgalyāyana）發聲命令說：『如果是提婆達多（Devadatta，調達）可以前進。』聽到這個命令后，有數千個提婆達多（Devadatta）競相奔來。當時阿瑜窣滿（Āyuṣmat）、摩訶毛嗢揭羅演那（Mahāmaudgalyāyana）告訴這些人說：『如果是世尊的親兄弟提婆達多（Devadatta），就應該住在這裡。』當時提婆達多（Devadatta），於是便前進到阿瑜窣滿（Āyuṣmat）舍利弗呾啰（Śāriputra）、摩訶毛嗢揭羅演那（Mahāmaudgalyāyana）那裡。到達他們那裡后，頂禮二尊的雙足，二尊問道：『天授（Devadatta的另一種稱呼）！你現在所受的大地獄苦，有什麼差別嗎？』提婆達多（Devadatta）回答說：『且如阿毗止（Avīci）地獄內共同承受的苦，這就不必說了。然而在我自身所受的特別的苦，希望你們能聽我細說。當時有鐵山，火熱遍起，洪大的火焰連成一片，來到我這裡磨碎我的身體，就像在石上磨油麻子一樣。又有極其鋒利的雙齒鐵鋸，猛烈的火焰炙熱，解割我的身體，每一個肢體都片片零落。又有鐵棒，遍身都是火焰，數次來到打碎我的頭。又有大象從四方來，踐踏我的身體，碎成米粉。』當時阿瑜窣滿（Āyuṣmat）舍利弗呾啰（Śāriputra）、毛嗢揭羅演那（Mahāmaudgalyāyana）一同告訴他說：『你提婆達多（Devadatta）！如你所說：』
【English Translation】 English version: 『The Avīci (uninterrupted hell) is completely open on all four sides, with no gaps in the blazing fire. O virtuous ones, among the great deities and virtuous beings, the World-Honored One has described this as the foremost. One should contemplate this uninterrupted hell, where the suffering can extinguish the fire disaster.』 After saying this, Mahāmaudgalyāyana (Great Maudgalyāyana) entered into such a great water samādhi. Having entered samādhi, he poured down rain from above, with drops as large as pestles, falling into Avīci, but the water all dissipated in the air. Again, he poured down heavy rain, with drops like plowshares or chariot axles, yet the rain also dissipated. Then Śāriputra (Sariputta) Udra, seeing this, gathered his thoughts and entered the samādhi of superior understanding and practice. Having entered samādhi, torrential rain filled the hell, the sounds of suffering ceased, and they regained their original thoughts. Then Āyuṣmat (Venerable), Mahāmaudgalyāyana spoke, commanding: 『If it is Devadatta (Theodotos), let him come forward.』 Hearing this command, thousands of Devadattas (Theodotos) rushed forward. Then Āyuṣmat (Venerable), Mahāmaudgalyāyana told the crowd: 『If it is Devadatta (Theodotos), the World-Honored One』s own brother, he should stay here.』 Then Devadatta (Theodotos) approached Āyuṣmat (Venerable) Śāriputra (Sariputta), Mahāmaudgalyāyana. Having arrived, he bowed at the feet of the two venerable ones, who asked: 『Devadatta (Theodotos)! What differences are there in the great hell suffering you are now experiencing?』 Devadatta (Theodotos) replied: 『As for the suffering commonly endured in Avīci, there is no need to speak of it. But I hope you will listen to the particular suffering I myself am experiencing. At times, iron mountains, blazing with fire, with vast flames all connected, come to me and grind my body, like grinding sesame seeds on a stone. Also, there are extremely sharp double-toothed iron saws, with fierce flames and great heat, cutting and dismembering my body, each limb falling apart piece by piece. Also, there are iron clubs, covered in flames, repeatedly coming to strike and shatter my head. Also, there are elephants coming from all directions, trampling my body, crushing it into rice flour.』 Then Āyuṣmat (Venerable) Śāriputra (Sariputta), Mahāmaudgalyāyana together told him: 『You, Devadatta (Theodotos)! As you said:』
時有鐵山大熱極熱，遍起洪焰通為一火，來至我所磨碎我身，譬如石上磨油麻子。』者，斯則由汝于其鷲峰山以大拋石打損如來，由波惡業招斯苦果。又復汝云：『又有鐵棒遍皆熱焰，數數來至打碎我頭。』者，斯則由汝于阿羅漢嗢缽羅色尼拳打其頭遂致終卒，由彼惡業招斯苦果。又復汝云：『復有大象從四方來踐蹋我身碎如米粉。』者，斯則由汝起大害意放護財象欲蹋世尊。由彼惡業招斯苦果。」二尊命曰：「提婆達多！汝今雖受如斯極苦。世尊記汝：『受斯罪竟，終得證悟缽剌底迦佛陀，名為具骨。』」時提婆達多聞斯語已，白二尊曰：「若如是者，我今情勇，能于無隙大地獄中，一脅而臥甘受其苦。」作是語已忽然不現。
時阿瑜窣滿舍利弗呾啰、毛嗢揭羅演那，次復詣彼外道六師受苦之處，遂便見彼高迦離迦，于其舌上有一百犁周遍耕墾。於時索訶界主梵天王亦隨二尊而往，觀見高迦離迦，而告之曰：「汝高迦離迦，汝可於此二大尊者苾芻之處起極敬心。然此二師堅守凈行智慧神通眾中第一。」時高迦離迦見彼二尊便告之曰：「此二罪惡耶欲之人，何來至此？」作此惡言才發聲已，于其舌上遂有千犁而遍耕墾。時阿瑜窣滿舍利弗呾羅、毛嗢揭羅演那作是念曰：「此之有情業重難救，無可奈何。」舍之而
【現代漢語翻譯】 現代漢語譯本：當時有鐵山發出巨大的熱量，極其炎熱，到處燃起熊熊烈火連成一片，來到我這裡磨碎我的身體，就像在石頭上磨油麻子一樣。』這是因為你曾在鷲峰山用大石頭投擲損傷如來（Tathagata，佛的稱號之一），由這種惡業招致這樣的苦果。你又說：『又有鐵棒到處都是火焰，一次又一次地來打碎我的頭。』這是因為你曾用拳頭毆打阿羅漢（Arhat，已證得涅槃的聖者）嗢缽羅色尼（ উৎপলবর্ণা，蓮花色比丘尼）的頭部，最終導致她死亡，由這種惡業招致這樣的苦果。你又說：『又有大象從四面八方來踐踏我的身體，碎得像米粉一樣。』這是因為你生起極大的惡意，放出護財象想要踐踏世尊（Bhagavan，佛的稱號之一）。由這種惡業招致這樣的苦果。」兩位尊者說道：「提婆達多（Devadatta，佛陀的堂兄弟，也是佛陀的弟子，后因嫉妒佛陀而叛教）！你現在雖然遭受這樣的極苦，世尊（Bhagavan，佛的稱號之一）預言你：『受完這些罪后，最終能夠證悟缽剌底迦佛陀（Pratyekabuddha，緣覺佛），名為具骨。』」當時提婆達多（Devadatta，佛陀的堂兄弟，也是佛陀的弟子，后因嫉妒佛陀而叛教）聽到這些話后，對兩位尊者說：「如果這樣的話，我現在充滿勇氣，能夠在沒有空隙的大地獄中，側身而臥甘願承受這些痛苦。」說完這些話后，忽然消失不見。 當時阿瑜窣滿舍利弗呾啰（Āyuṣmat Śāriputra，舍利弗尊者）、毛嗢揭羅演那（Mahāmaudgalyāyana，大目犍連尊者），接著又到那些外道六師（Six heretical teachers）受苦的地方，於是便看見高迦離迦（Kokalika，提婆達多的弟子）的舌頭上有一百把犁周遍耕墾。當時索訶界主梵天王（Brahmā，色界天的天王）也跟隨兩位尊者前往，看見高迦離迦（Kokalika，提婆達多的弟子），便告訴他說：「你高迦離迦（Kokalika，提婆達多的弟子），你應該對這兩位大尊者苾芻（Bhiksu，比丘）生起極大的敬心。因為這兩位大師堅守清凈的行為，在智慧神通的僧眾中是第一。」當時高迦離迦（Kokalika，提婆達多的弟子）看見兩位尊者便對他們說：「這兩個罪惡充滿慾望的人，來這裡做什麼？」剛說完這些惡語，他的舌頭上便有一千把犁周遍耕墾。當時阿瑜窣滿舍利弗呾啰（Āyuṣmat Śāriputra，舍利弗尊者）、毛嗢揭羅演那（Mahāmaudgalyāyana，大目犍連尊者）心想：「這個有情眾生業障深重難以救度，無可奈何。」便捨棄他離開了。
【English Translation】 English version: 'At that time, there was an iron mountain emitting great heat, extremely hot, with raging flames everywhere, all connected as one fire, coming to my place to grind my body, like grinding sesame seeds on a stone.' This is because you threw large stones at Gṛdhrakūṭa Mountain, damaging the Tathagata (Tathagata, one of the titles of the Buddha), and this evil karma brought about such suffering. And you also said: 'There were iron rods everywhere with flames, repeatedly coming to smash my head.' This is because you punched the head of the Arhat (Arhat, a saint who has attained Nirvana) Utpalavarna ( উৎপলবর্ণা, the nun with lotus-colored skin), ultimately causing her death, and this evil karma brought about such suffering. And you also said: 'There were elephants coming from all directions, trampling my body into powder like rice flour.' This is because you arose with great malice, releasing the elephant that protects wealth, wanting to trample the Bhagavan (Bhagavan, one of the titles of the Buddha). This evil karma brought about such suffering.' The two venerable ones said: 'Devadatta (Devadatta, Buddha's cousin and disciple, who later apostatized due to jealousy), although you are now suffering such extreme pain, the Bhagavan (Bhagavan, one of the titles of the Buddha) has predicted you: 'After enduring these sins, you will eventually attain Pratyekabuddhahood (Pratyekabuddha, a solitary Buddha), named Gutastha.' At that time, Devadatta (Devadatta, Buddha's cousin and disciple, who later apostatized due to jealousy) heard these words and said to the two venerable ones: 'If that is the case, I am now filled with courage, and I am willing to lie on my side in the uninterrupted great hell, willingly enduring these sufferings.' After saying these words, he suddenly disappeared. Then Ayusmat Śāriputra (Āyuṣmat Śāriputra, Venerable Sariputra) and Mahāmaudgalyāyana (Mahāmaudgalyāyana, Venerable Mahamoggallana), next went to the place where the six heretical teachers (Six heretical teachers) were suffering, and then saw Kokalika (Kokalika, a disciple of Devadatta) with a hundred plows plowing all over his tongue. At that time, Brahmā (Brahmā, the king of the Form Realm) , the lord of the Sahā world, also followed the two venerable ones, saw Kokalika (Kokalika, a disciple of Devadatta), and told him: 'You Kokalika (Kokalika, a disciple of Devadatta), you should have great respect for these two great venerable Bhiksus (Bhiksu, monks). Because these two masters uphold pure conduct and are the first among the Sangha of wisdom and supernatural powers.' At that time, Kokalika (Kokalika, a disciple of Devadatta) saw the two venerable ones and said to them: 'What are these two sinful and lustful people doing here?' As soon as he uttered these evil words, a thousand plows plowed all over his tongue. At that time, Ayusmat Śāriputra (Āyuṣmat Śāriputra, Venerable Sariputra) and Mahāmaudgalyāyana (Mahāmaudgalyāyana, Venerable Mahamoggallana) thought: 'This sentient being's karma is heavy and difficult to save, there is nothing we can do.' So they abandoned him and left.
去。次便往詣晡剌拏迦攝波處。既至彼已，時晡剌拏迦攝波，遂便就禮二尊雙足，而白之曰：「愿二大德！察我罪人，我由昔時說其耶法，矯誑時俗遮其正信，緣斯罪業有五百犁時時耕舌。又復我諸聽聞弟子，於我所重余骨窣睹波邊呈供養時，便有大苦重來逼迫，幸能見報我所受殃。」並復告知：「更勿于其窣睹波處而興供養。」於時二尊既然其語，游獄事了，俱便返詣贍部洲中。
於時二尊對薄伽畔並諸大眾，具為說彼提婆達多及高迦離迦並晡剌拏捺落迦中所受苦事。既廣陳已，時諸苾芻咸共疑念，遂便請問斷疑世尊曰：「大德世尊！何故提婆達多，尊所告言不肯見用，墮阿毗止受大極苦，以至斯耶？」
世尊告曰：「汝諸苾芻！非但今日不用我言受斯刑酷，曾於往世不受我言遭其苦惱。汝等應聽！我曾於昔在不定聚行菩提薩埵行時，中在牛趣為大特牛。每於夜中遂便於彼王家豆地隨意餐食，既其旭上，還入城中自在眠臥。時有一驢來就牛所，而作斯說：『大舅！何故面板血肉悉並肥充？我曾不睹暫出遊放。』牛告之曰：『外甥！我每於夜出餐王豆，朝曦未啟返跡故居。』驢便告曰：『我當隨舅同往食耶？』牛遂告曰：『外甥！汝口多鳴聲便遠及，勿因斯響反受纓拘。』驢便答曰：『大舅！我若逐去終
【現代漢語翻譯】 現代漢語譯本： 於是，他們接著前往晡剌拏迦攝波（Purana Kashyapa，六師外道之一）處。到達后，晡剌拏迦攝波便禮拜了佛陀的雙足，並稟告說：『愿兩位大德！憐憫我這個罪人，我因為過去宣揚邪法，欺騙世俗，阻礙他們的正信，因此罪業深重，有五百犁同時耕我的舌頭。而且，我的聽聞佛法的弟子們，在我所重視的骨窣睹波（Stupa，佛塔）旁進行供養時，便有巨大的痛苦再次逼迫而來，希望能夠看到我所受的災殃得到報應。』並且告知他們：『不要再在那窣睹波處進行供養。』當時，兩位尊者聽完他的話，結束了地獄的遊歷，一同返回贍部洲（Jambudvipa，人世間）。 當時，兩位尊者對薄伽畔（Bhagavan，世尊）以及所有大眾，詳細地講述了提婆達多（Devadatta，佛陀的堂兄弟）和高迦離迦（Kokalika，提婆達多的弟子）以及晡剌拏在捺落迦（Naraka，地獄）中所受的苦難。詳細陳述完畢后，眾位比丘心生疑惑，於是向斷疑世尊請教說：『大德世尊！為什麼提婆達多不聽從您的教誨，墮入阿毗止（Avici，無間地獄）遭受極大的痛苦，以至於如此呢？』 世尊告訴他們說：『各位比丘！不僅僅是今天不聽從我的話而遭受這樣的刑罰，過去世中，他也不聽從我的話而遭受苦惱。你們應當聽好！我曾經在過去世中，作為不定聚（不確定能否得救的眾生）修行菩提薩埵（Bodhisattva，菩薩）的行，身在牛群中，是一頭強壯的公牛。每到夜晚，我便到王家的豆地裡隨意吃食，天亮之後，就回到城裡自在地睡覺。當時有一頭驢來到牛的身邊，這樣說道：『大舅！為什麼你的面板血肉都如此肥壯？我從未見過你稍微出去遊玩。』牛告訴它說：『外甥！我每到夜晚就出去吃王家的豆子，早晨太陽還沒出來就返回原來的地方。』驢便說道：『我應當跟隨大舅一同前去吃嗎？』牛便告誡說：『外甥！你的叫聲很大，聲音傳得很遠，不要因為這聲音反而受到束縛。』驢便回答說：『大舅！我如果跟隨前去，終究』
【English Translation】 English version: Then, they proceeded to Purana Kashyapa's (one of the six heretical teachers) place. Upon arriving, Purana Kashyapa bowed to the Buddha's feet and reported: 'May the two great virtues! Have mercy on me, a sinner. Because I used to preach heretical doctrines, deceive the world, and obstruct their true faith, I am heavily burdened with sin, and five hundred plows simultaneously till my tongue. Moreover, when my disciples who listen to the Dharma make offerings beside the Stupa (Buddhist shrine) that I value, great suffering comes upon them again. I hope to see retribution for the calamities I have suffered.' And he told them: 'Do not make offerings at that Stupa anymore.' At that time, the two venerable ones, having heard his words and finished their tour of the hells, returned together to Jambudvipa (the human world). Then, the two venerable ones, to Bhagavan (the World-Honored One) and all the assembly, recounted in detail the sufferings that Devadatta (Buddha's cousin) and Kokalika (Devadatta's disciple) and Purana endured in Naraka (hell). After the detailed account, the Bhikshus (monks) were filled with doubt, and so they asked the World-Honored One, who dispels doubts: 'Great Virtuous World-Honored One! Why did Devadatta not heed your teachings, fall into Avici (the hell of incessant suffering), and suffer such great pain, to such an extent?' The World-Honored One told them: 'O Bhikshus! It is not only today that he does not heed my words and suffers such punishment. In past lives, he also did not heed my words and suffered distress. You should listen well! In a past life, when I was practicing the Bodhisattva (enlightenment being) path as an Aniyata-gotra (one whose destiny is uncertain), I was in a herd of cattle, a strong bull. Every night, I would go to the royal family's bean field to eat at will, and after dawn, I would return to the city to sleep freely. At that time, a donkey came to the bull and said: 'Uncle! Why is your skin and flesh so plump and full? I have never seen you go out to play even for a moment.' The bull told it: 'Nephew! Every night I go out to eat the royal family's beans, and I return to my original place before the morning sun rises.' The donkey then said: 'Should I follow you, Uncle, to eat together?' The bull then warned: 'Nephew! Your braying is loud, and the sound travels far. Do not let that sound cause you to be bound.' The donkey then replied: 'Uncle! If I follow along, eventually'
不出聲。』遂乃相隨至其田處，破籬同入食彼王苗。其驢未飽寂爾無聲，既其腹充即便告曰：『阿舅！我且唱歌。』特牛報曰：『片時忍響，待我出已，後任外甥作其歌唱。』作斯語已急走出園，其驢於後遂便鳴喚。於時王家守田之輩，即便收掩驅告眾人：『王家豆田並此驢食，宜須苦辱方可棄之。』時守田人截驢雙耳，並以木臼懸在其咽，痛杖鞭骸趁之而出。其驢被辱展轉游行，特牛既見遂于驢所，說伽他曰：
「『善歌大好歌， 由歌果獲此； 見汝能歌唱， 截卻于雙耳。 若不能防口， 不用善友言； 非但截卻耳， 舂臼項邊懸。』
「驢復伽他而答之曰：
「『缺齒應小語， 老特勿多言； 汝但行夜食， 不久被繩纏。』」
世尊告曰：「汝諸苾芻！勿生余念。往時特牛者，即我身是。昔日驢者，即提婆達多是。往昔不用我言，已遭其苦。今日不聽吾說，現受如斯大殃。又諸苾芻，汝更應知！猶如今日提婆達多不用我言招其大苦。往昔之事，宜可更聽。汝諸苾芻！昔於一村，有一長者在此而住，有一大牛眾相具足。時彼長者延請沙門及婆羅門無依無怙貧窶商客，普設供養，行舍施已遂便解放，具相大牛隨所遊行更無拘繫。是時大牛既蒙釋放，隨意遊行追
【現代漢語翻譯】 現代漢語譯本： 不出聲。』於是就一起到田地裡，破壞籬笆一同進入吃那國王的莊稼。那驢沒吃飽的時候寂靜無聲，等到肚子吃飽了就說：『阿舅（ā jiù，舅父）！我將要唱歌了。』特牛（tè niú，一種牛）勸告說：『暫時忍住別響，等我出去以後，任憑外甥你唱歌。』說完這話就趕緊走出園子，那驢在後面就叫喚起來。當時王家看守田地的人，就立刻收攏人手驅趕著告訴眾人：『王家的豆田被這驢吃了，應該狠狠地羞辱它才可以放走。』當時看守田地的人截斷了驢的雙耳，並且用木臼（mù jiù，舂米的器具）懸掛在它的脖子上，用鞭子狠狠地抽打它的身體，把它趕了出去。那驢受到羞辱痛苦地，特牛看見了，就對著驢說了首伽他（gā tuó，偈頌）： 『善於唱歌啊，唱得真好啊，因為唱歌才得到這樣的結果； 看見你這麼能唱歌，（他們）就割掉了你的雙耳。 如果不注意管好自己的嘴，不聽好朋友的勸告； 非但被割掉了耳朵，還把舂米的木臼掛在脖子上。』 那驢也用伽他回答說： 『缺了牙齒應該少說話，老牛你不要多說； 你只是喜歡夜裡偷吃，不久也會被繩子纏住。』 世尊（shì zūn，釋迦牟尼佛的尊稱）告訴（他的）弟子們：『你們這些苾芻（bì chú，比丘，佛教出家男子）！不要胡思亂想。往昔的特牛，就是我的前身。以前的驢，就是提婆達多（Tí pó dá duō）的前身。往昔不聽我的話，已經遭受了那樣的痛苦。今天不聽我的話，現在遭受這樣大的災殃。還有，各位苾芻，你們更應該知道！就像今天提婆達多不聽我的話招致這樣大的痛苦一樣。往昔的事情，應該再聽我說說。你們這些苾芻！從前在一個村子裡，有一位長者（zhǎng zhě，富人）住在這裡，有一頭牛，各種美好的相貌都很齊全。當時那位長者邀請沙門（shā mén，出家修道的人）以及婆羅門（Pó luó mén，古印度僧侶階層）、無依無靠的貧窮商人，普遍地設宴供養，行佈施以後就放生了，這頭相貌美好的大牛可以隨意，不再有任何拘束。當時這頭大牛既然蒙受了釋放，隨意**追
【English Translation】 English version: Without a sound.』 Then they followed each other to the field, broke the fence and entered together to eat the king's crops. When the donkey was not full, it was silent and made no sound, but when its belly was full, it announced: 『Uncle! I am going to sing.』 The special ox (Tè niú, a type of ox) advised: 『Endure the sound for a moment, wait for me to get out, and then let my nephew sing.』 After saying these words, it quickly walked out of the garden, and the donkey then began to bray. At that time, the field keepers of the king's house immediately gathered and drove the crowd, telling everyone: 『The king's bean field has been eaten by this donkey, it should be severely humiliated before it can be released.』 At that time, the field keepers cut off the donkey's ears, and hung a wooden mortar (mù jiù, a tool for pounding rice) around its neck, whipping its body severely and driving it out. The donkey was humiliated and suffered greatly**, when the special ox saw it, it said the following Gatha (gā tuó, verse) to the donkey: 『Good at singing, singing so well, because of singing you got this result; Seeing how well you can sing, (they) cut off your ears. If you don't watch your mouth, and don't listen to the advice of good friends; Not only were your ears cut off, but a rice mortar was hung around your neck.』 The donkey replied with a Gatha: 『Those with missing teeth should speak less, old ox, don't talk too much; You just like to steal food at night, and you will soon be entangled by ropes.』 The World Honored One (shì zūn, a respectful title for Shakyamuni Buddha) told (his) disciples: 『You Bhikshus (bì chú, Buddhist monks)! Do not have wandering thoughts. The special ox of the past was my past life. The donkey of the past was Devadatta (Tí pó dá duō). In the past, he did not listen to my words, and has already suffered such pain. Today, he does not listen to my words, and is now suffering such great calamity. Also, you Bhikshus, you should know even more! Just like today Devadatta does not listen to my words and brings about such great suffering. The events of the past, you should listen to me tell again. You Bhikshus! Once in a village, there was a Elder (zhǎng zhě, wealthy man) living here, and he had an ox with all kinds of beautiful features. At that time, the Elder invited Shramanas (shā mén, ascetics) and Brahmins (Pó luó mén, ancient Indian priestly class), helpless poor merchants, universally set up feasts and offerings, and after giving alms, he released it, this great ox with beautiful features could freely ** without any restraint. At that time, since this great ox had been released, it could freely ** pursue
覓水草。時行陂澤陷深泥內，自出無由。是時長者日將曛暮，方見人傳遂尋覓之。到其牛所，長者唸曰：『泥深牛大，我獨無堪，待至明朝詳來濟拔。』牛遂告曰：『可以繩綣系我角上置於前面，任曉方來；如有猴貉來逼我時，我以綣繩振角驚怖。』其人遂即以繩系角長，作其綣置地而去。既屆冥宵，野猴便至，遙睹其牛作斯言曰：『誰於此處偷竊藕根？』牛便報曰：『我被泥溺自出無由，非是竊心盜他蓮藕。』猴聞是語遂與言曰：『我之美膳何忽自來？』遂近其牛欲為屠害，牛告猴曰：『爾宜遠我，莫見相陵，勿使汝身遭羅苦毒。』猴雖聞告不齒其言，遂就牛邊欲為揸掣。時勃利沙婆(譯為牛王)見不用言，說伽他曰：
「『我非偷藕根， 亦非盜蓮者； 必若情存食， 上背應從刳。』
「猴曰：『今正是時，應從背後次第而食。』擲上牛背下口欲餐，牛角振綣罥著猴項，遂便擺索空里懸身。於時大牛說伽他曰：
「『汝是美少年， 戲者空中舞； 騁伎于村田， 野田無施主。』
「是時野猴亦以伽他而答牛曰：
「『我非作舞者， 亦非美少年； 帝釋投梯下， 吾當往梵天。』
「又復牛王更說頌曰：
「『實非天帝釋， 投梯往梵天； 繩綣
【現代漢語翻譯】 現代漢語譯本 尋找水草。當時（牛）行走在水邊低窪地帶，陷入深深的泥里，自己無法出來。這時，長者（指牛的主人）眼看太陽快要落山，才見到有人傳來訊息，於是尋找它。到了牛所在的地方，長者心想：『泥這麼深，牛這麼大，我一個人沒有辦法，等明天早上詳細地想辦法來救它出來。』牛就告訴他：『可以用繩子纏繞在我的角上，放在前面，等到天亮你再來；如果有猴子或貉來逼近我時，我就用纏繞著繩子的角來震動，驚嚇它們。』那人就立刻用繩子繫在牛角上，把纏繞的部分放在地上離開了。到了深夜，野猴子來了，遠遠地看見那頭牛，這樣說：『誰在這裡偷挖藕根？』牛就回答說：『我被泥困住，自己出不來，不是有心要偷盜別人的蓮藕。』猴子聽了這話，就對牛說：『我的美味食物怎麼自己來了？』於是靠近那頭牛，想要宰殺它。牛告訴猴子說：『你應該遠離我，不要輕視我，不要使你自身遭受苦難。』猴子雖然聽到了勸告，卻不聽從它的話，於是就來到牛的身邊，想要抓住它。當時勃利沙婆（Bolisapo，譯為牛王）見勸說沒有用，說了偈語： 『我不是偷藕根的，也不是盜蓮的人；如果一定要吃我，應該從背上開始剖開。』 猴子說：『現在正是時候，應該從背後依次地吃。』扔到牛背上，張開口想要吃，牛角震動，纏繞的繩子纏住了猴子的脖子，於是就把猴子吊在空中。當時大牛說了偈語： 『你是個美少年，像在空中跳舞一樣；在村邊的田野里賣弄技藝，這荒野的田地裡沒有施主。』 這時野猴子也用偈語回答牛說： 『我不是跳舞的人，也不是美少年；帝釋天（Indra，佛教中的天神）放下梯子，我將要前往梵天（Brahmā，印度教的創造神）。』 牛王又說了頌： 『實際上不是天帝釋，放下梯子前往梵天；是纏繞的繩子。』
【English Translation】 English version Searching for water and grass. At that time, (the ox) was walking in the low-lying areas by the water, sinking into the deep mud, unable to get out on its own. It was getting late in the day when the elder (referring to the ox's owner) received news from someone and went to look for it. When he arrived at the ox's location, the elder thought: 'The mud is so deep, and the ox is so big, I alone have no way to help it. I will wait until tomorrow morning to figure out a way to rescue it.' The ox then told him: 'You can tie a rope around my horns and place it in front of me, and come back in the morning; if monkeys or raccoon dogs come near me, I will shake my horns with the rope to scare them away.' The man immediately tied the rope to the ox's horns, placed the coiled part on the ground, and left. When night fell, a wild monkey came and, seeing the ox from afar, said: 'Who is stealing lotus roots here?' The ox replied: 'I am trapped in the mud and cannot get out on my own; I have no intention of stealing other people's lotus roots.' Upon hearing this, the monkey said to the ox: 'How did my delicious meal come here on its own?' So it approached the ox, intending to slaughter it. The ox told the monkey: 'You should stay away from me, do not look down on me, and do not bring suffering upon yourself.' Although the monkey heard the advice, it did not heed it, and came to the ox's side, intending to grab it. At that time, Bolisapo (勃利沙婆, translated as Ox King) saw that persuasion was useless and spoke a gatha (verse): 'I am not stealing lotus roots, nor am I a thief of lotuses; if you must eat me, you should start by cutting open my back.' The monkey said: 'Now is the perfect time to eat you, starting from the back, one piece at a time.' It jumped onto the ox's back and opened its mouth to eat, but the ox shook its horns, and the coiled rope caught the monkey's neck, hanging it in the air. At that time, the great ox spoke a gatha: 'You are a handsome youth, dancing in the air; showing off your skills in the village fields, but there is no patron in this wild field.' At that time, the wild monkey also replied to the ox with a gatha: 'I am not a dancer, nor am I a handsome youth; Indra (帝釋, a deity in Buddhism) has lowered a ladder, and I shall go to Brahmā (梵天, the creator god in Hinduism).' The Ox King then spoke another verse: 'In reality, it is not the god Indra lowering a ladder to go to Brahmā; it is the coiled rope.'
急勒項， 性命此時窮。』
「汝諸苾芻！勿生異念。昔時牛王者，即我身是。往日野猴即天授是。往昔不用我言已遭其苦，今不聽吾說，現受如斯大殃。」
時諸苾芻復有疑念，遂便請問斷疑：「世尊！何故提婆達多，於世尊所起大嗔心，不隨正語，生阿毗止大苦燎身？」世尊告曰：「非但今日不用我言，身遭猛火一切無救。汝諸苾芻！宜更應聽。曾於往昔有一王都，王名制底迦，敷化於此。時王福力令其國界富饒昌熾安隱豐樂，多諸人眾無所匱乏。又復其王有大勝福，每欲坐時，有諸天眾捧其座足止在空里。其王有一知國大臣，便生二子：大名出喜、小名眾愛。於時大兒每見其父以法非法而教於眾，遂便唸曰：『我為長子職合襲官，我父終亡當大臣位，吾亦當以法及非法而教於物，緣斯惡業生捺落迦。豈若我今修出家行？』遂至父所求哀出家，父遂許之，於世尊處出家離俗。後於異時其父大臣掩隨他世，時第二子為國大臣，以法非法而化于俗，國人怨酷說其非理。時有一人旋游村邑不期展轉，見彼大兄修出家行。於時苾芻見其客至，而問之曰：『爾從何處今來至斯？』其人報曰：『我住某城。』遂問其弟，客人具答：『彼行非法苦刻人庶，眾皆負怨無賴求生。』苾芻聞已告其人曰：『仁今可去勿生
【現代漢語翻譯】 現代漢語譯本： 『性命頃刻將盡，我已走投無路。』
『各位比丘！不要產生其他的想法。從前的牛王者，就是我的前身。過去的野猴就是提婆達多（Devadatta，佛陀的堂兄弟，也是佛陀的弟子，后因嫉妒佛陀而叛教）的前身。過去不聽我的勸告已經遭受了苦難，現在不聽我的話，如今遭受這樣巨大的災禍。』
當時各位比丘又產生了疑惑，於是便請問佛陀以解除疑惑：『世尊！為什麼提婆達多（Devadatta）對世尊您生起如此大的嗔恨心，不聽從正確的教誨，以至於產生阿鼻地獄（Avīci，佛教中的八大地獄中最苦的一個）的巨大痛苦焚燒自身？』世尊告訴他們說：『不只是今天不聽我的話，身體遭受猛火焚燒而無法救助。各位比丘！你們更應該仔細聽。曾經在過去有一個王都，國王名叫制底迦（Kṛtika），在此地施行教化。當時國王的福力使得他的國界富饒昌盛，安穩豐樂，人民眾多，沒有任何匱乏。而且這位國王有很大的殊勝福報，每次想要坐下時，都有諸天神捧著他的座位腳，停留在空中。這位國王有一位管理國家的大臣，生了兩個兒子：大的名叫出喜、小的名叫眾愛。當時大兒子每次看見他的父親用合法和非法的方式來教導民眾，於是就想：『我作為長子，理應繼承官位，我的父親去世后，我將擔任大臣的職位，我也將用合法和非法的方式來教導民眾，因為這樣的惡業會墮入地獄（Naraka）。哪裡比得上我現在修行出家呢？』於是到他父親那裡請求允許他出家，他的父親就答應了他，他在世尊那裡出家離開了世俗。後來在其他時候，他的父親大臣去世了，他的第二個兒子擔任了國家的大臣，用合法和非法的方式來教化民眾，國民怨恨痛苦，說他不講道理。當時有一個人四處遊歷村莊，無意中輾轉，看見了他的哥哥在修行出家。當時這位比丘看見客人來了，就問他說：『你從哪裡來，現在來到這裡？』那個人回答說：『我住在某某城。』於是問了他的弟弟的情況，客人詳細地回答說：『他施行非法行為，殘酷地剝削百姓，民眾都心懷怨恨，無路可走，想要尋求生路。』比丘聽了之後告訴那個人說：『你現在可以離去，不要產生
【English Translation】 English version: 'My life is about to end, I am at my wit's end.'
'You monks! Do not entertain other thoughts. The former Bull King was none other than myself. The wild monkey of the past was Devadatta (佛陀的堂兄弟，也是佛陀的弟子，后因嫉妒佛陀而叛教). Those who did not heed my words in the past have already suffered. Now, by not listening to me, they are enduring such great calamities.'
At that time, the monks had further doubts and inquired to dispel them: 'World Honored One! Why does Devadatta (Devadatta) harbor such great resentment towards the World Honored One, not follow the correct teachings, and thus incur the great suffering of the Avīci (佛教中的八大地獄中最苦的一個) hell, which burns his body?' The World Honored One said: 'It is not only today that he does not heed my words, and his body suffers from the fierce fire without any salvation. You monks! You should listen more carefully. Once upon a time, there was a royal capital, and the king was named Kṛtika (制底迦), who propagated teachings there. At that time, the king's blessings made his kingdom prosperous, flourishing, peaceful, and joyful, with many people and no lack of anything. Moreover, this king had great and excellent fortune; whenever he wanted to sit down, the gods would hold up the feet of his seat, suspended in the air. This king had a minister who managed the country, and he had two sons: the elder was named Chuxi, and the younger was named Zhong'ai. At that time, the elder son saw his father teaching the people with both lawful and unlawful means, and he thought: 'As the eldest son, I should inherit the official position. When my father dies, I will take the position of minister, and I will also teach the people with both lawful and unlawful means. Because of such evil deeds, I will be reborn in hell (Naraka). How can it compare to me practicing the ascetic life now?' So he went to his father and begged him to allow him to leave home, and his father agreed. He left home and renounced the world at the place of the World Honored One. Later, at another time, his father, the minister, passed away. His second son became the minister of the country, and he transformed the people with both lawful and unlawful means. The people of the country resented and suffered, saying that he was unreasonable. At that time, a person traveled around the villages and, unintentionally, saw his elder brother practicing the ascetic life. At that time, the monk saw the guest arrive and asked him: 'Where do you come from, and why have you come here now?' The person replied: 'I live in such and such a city.' Then he asked about his younger brother, and the guest answered in detail: 'He is carrying out unlawful acts, cruelly exploiting the people, and the people are full of resentment, with no way to survive, wanting to seek a way out.' After hearing this, the monk told the person: 'You can leave now, do not generate
憂戚，我有容隙當往彼城，以理開導令行正法，冀望人庶離苦得安。』其人聞已遂還本處，報其親族具述所由，展轉風聞徹其小弟。弟即便往白其王曰：『我之大兄欲來至此。』王便告曰：『善哉！若至，彼即大臣。』其人白曰：『我已久來事王殿下，勞誠宿著其事如何？』王便告曰：『我之國法太子襲臣，事不可移，知欲何計？』王復告曰：『必汝情願，彼若來時，應云：「我大。」』既蒙王教內喜而歸。苾芻不久還其本邑，王眾見已咸悉起迎，唯獨其弟端居而住。苾芻告曰：『汝是我弟，何故端居？』其人報曰：『爾小，我大。如其不信應取證明。我長王宮王知大少，宜應共問決判真虛。』於時苾芻進白王曰：『我之二人誰為長子？』王乃故心而妄語曰：『此人當大，爾為小矣。』才發言已，尋聲之後，天便放座摧之於地，即于口內臭氣外充。於時太子苾芻見斯事已說多頌曰：
「『若人為妄語， 諸天便捨去； 口中臭氣出， 失卻天堂路； 王應為實語， 平復還如故。 若其為妄語， 下道定當行； 當招無舌報， 猶若水中魚。 若人乖法言， 作其非法說； 王應為實語， 平復還如故。 若其為妄語， 下道定當行； 當作非男女， 定受黃
【現代漢語翻譯】 現代漢語譯本 『我憂慮悲傷，因為我和那個城市有緣分，我應當前往那裡，用佛理開導他們，使他們奉行正法，希望人們能夠脫離痛苦得到安樂。』那個人聽了之後就回到自己的住處，告訴了他的親族詳細的情況，這件事輾轉相傳，傳到了他的弟弟那裡。他的弟弟就去稟告國王說：『我的哥哥想要來到這裡。』國王就說：『好啊！如果他來了，他就是一位大臣。』那個人說：『我已經侍奉大王很久了，我的忠誠和努力已經很明顯了，這件事該怎麼辦呢？』國王就說：『我們國家的法律是太子繼承臣位，這件事不能改變，你想要怎麼辦呢？』國王又說：『如果你的確願意，他來的時候，你應該說：「我大。」』那個人聽了國王的指示，內心歡喜地回去了。不久，那位苾芻（Bhiksu，比丘）回到了他的家鄉，國王和大臣們看到他都起身迎接，只有他的弟弟獨自坐在那裡。苾芻（Bhiksu，比丘）說：『你是我弟弟，為什麼獨自坐著不動呢？』那個人回答說：『你小，我大。如果不相信，應該找證據。我年長，在王宮裡，國王知道誰大誰小，應該一起問國王，讓他來判斷真假。』當時，苾芻（Bhiksu，比丘）就去稟告國王說：『我們兩個人誰是長子？』國王故意說謊說：『這個人是大，你是小的。』話音剛落，隨著聲音，天上的座位就塌陷到地上，並且從他的口中散發出臭氣。當時，太子苾芻（Bhiksu，比丘）看到這件事後，說了許多頌詞： 『如果有人說謊，諸天就會捨棄他；口中散發出臭氣，失去通往天堂的道路；國王應該說實話，就能恢復如初。如果他說謊，必定會墮入惡道；將會遭受沒有舌頭的報應，就像水中的魚一樣。 如果有人違背正法，說不合法的言論；國王應該說實話，就能恢復如初。如果他說謊，必定會墮入惡道；將會變成非男非女，必定會遭受黃...
【English Translation】 English version 『I am worried and saddened because I have an affinity with that city. I should go there and guide them with the Dharma, so they may practice the right path, hoping that the people can be free from suffering and attain peace.』 After hearing this, that person returned to his place and told his relatives the details. The matter was passed around until it reached his younger brother. His younger brother then went to inform the king, saying, 『My elder brother wants to come here.』 The king said, 『Good! If he comes, he will be a great minister.』 That person said, 『I have served the king for a long time, and my loyalty and efforts are evident. What should be done about this matter?』 The king said, 『Our country's law is that the crown prince inherits the position of minister, and this cannot be changed. What do you want to do?』 The king added, 『If you are truly willing, when he comes, you should say, 「I am older.」』 The person, pleased with the king's instruction, returned home. Not long after, the Bhiksu (Bhiksu, monk) returned to his hometown. The king and ministers all rose to greet him, except for his younger brother, who remained seated. The Bhiksu (Bhiksu, monk) said, 『You are my younger brother, why are you sitting there?』 That person replied, 『You are younger, I am older. If you don't believe it, we should find proof. I am older, and I am in the royal palace. The king knows who is older and who is younger. We should ask the king together and let him judge the truth.』 At that time, the Bhiksu (Bhiksu, monk) went to inform the king, saying, 『Which of us two is the elder son?』 The king deliberately lied, saying, 『This person is older, you are younger.』 As soon as he finished speaking, following the sound, the heavenly seat collapsed to the ground, and a foul odor emanated from his mouth. At that time, the crown prince Bhiksu (Bhiksu, monk), seeing this, spoke many verses: 『If someone tells lies, the devas (devas, gods) will abandon him; a foul odor will come from his mouth, and he will lose the path to heaven; the king should speak the truth, and everything will be restored to its original state. If he tells lies, he will surely fall into the lower realms; he will suffer the retribution of having no tongue, like a fish in the water. If someone violates the Dharma and speaks unlawful words; the king should speak the truth, and everything will be restored to its original state. If he tells lies, he will surely fall into the lower realms; he will become neither male nor female, and will surely suffer yellow...
門形。 若人乖法言， 作其非法說； 王應為實語， 平復還如故。 若其為妄語， 下道定當行； 應時天不雨， 非時利雨流。 若人乖法言， 作其非法說； 王應為實語， 平復還如故。 若其為妄語， 下道定當行； 當受蛇身報， 兩舌口中生。 若人乖法言， 作其非法說； 王應為實語， 平復還如故。 若其為妄語， 下道定當行； 即如制底王， 造其極惡業； 當趣阿毗止， 惡報處泥黎。』
「汝諸苾芻！勿生異念，其大臣長子，即是我昔身。其制底迦王，即今時天授！今仍於我，起極嗔心不受其語。緣斯惡報，生捺落迦在阿毗止。」
時有苾芻尚有疑念，更便請白斷疑世尊曰：「大德！何故提婆達多，大慈世尊為利益語，不能信用，生捺落迦阿毗止中，受大極苦？」世尊告曰：「汝諸苾芻！提婆達多非但今日不用我言受斯獄苦。又過去世時，亦不受語曾遭辛苦。汝今應聽。汝諸苾芻！于往昔時在一村內有妙巧師，機關善解在此村住，遂于相似族望之中納女為妻。綢繆結好歡娛得意，未久妊身，八九月已便生一息。既其誕已經三七日，作其歡會為授其名號曰巧容，如法長養漸至成立。其父
【現代漢語翻譯】 現代漢語譯本 門形。 若有人違背正法之言，而宣說不合正法的言論；國王應當說真實的話，公正地恢復原狀。 如果他說的是虛妄之語，必定會墮入惡道；應該下雨的時候不下雨，不應該下雨的時候卻下起大雨。 若有人違背正法之言，而宣說不合正法的言論；國王應當說真實的話，公正地恢復原狀。 如果他說的是虛妄之語，必定會墮入惡道；應當受到蛇身的報應，口中生出兩條舌頭。 若有人違背正法之言，而宣說不合正法的言論；國王應當說真實的話，公正地恢復原狀。 如果他說的是虛妄之語，必定會墮入惡道；就像制底（Cetīya）王，造作了極其惡劣的業；應當前往阿毗止（Avīci），在泥黎（Niraya，地獄）中承受惡報。
『你們這些苾芻（bhikṣu，比丘）！不要產生其他的想法，那位大臣的長子，就是我過去的身。那位制底迦（Cetīyaka）王，就是今天的天授（Devadatta，提婆達多）！現在仍然對我生起極大的嗔恨心，不接受我的話。因為這種惡報，將生於捺落迦（Naraka，地獄）中的阿毗止（Avīci）。』
當時有苾芻（bhikṣu，比丘）還有疑慮，於是稟告世尊請求斷除疑惑說：『大德！為什麼提婆達多（Devadatta），大慈世尊爲了利益他說的話，他不能相信，反而生於捺落迦（Naraka，地獄）阿毗止（Avīci）中，承受極大的痛苦？』世尊告訴他們說：『你們這些苾芻（bhikṣu，比丘）！提婆達多（Devadatta）並非只是今天不聽我的話而遭受地獄的痛苦。在過去世的時候，也不聽我的話而遭受辛苦。你們現在應該聽。你們這些苾芻（bhikṣu，比丘）！在往昔的時候，在一個村子裡有一位手藝精巧的工匠，擅長各種機關技巧，住在這個村子裡，於是就在門當戶對的家族中娶了一個女子為妻。兩人情投意合，歡快得意，不久女子就懷孕了，八九個月后就生了一個兒子。孩子出生後過了三個七天，舉行歡慶聚會，為他取名為巧容，按照正法撫養他，漸漸長大成人。他的父親
【English Translation】 English version Door Shape. If someone goes against the words of the Dharma and speaks what is not in accordance with the Dharma; the king should speak truthfully and justly restore the situation to its original state. If he speaks falsely, he will surely fall into the lower realms; it should not rain when it is time to rain, and it should rain heavily when it is not time to rain. If someone goes against the words of the Dharma and speaks what is not in accordance with the Dharma; the king should speak truthfully and justly restore the situation to its original state. If he speaks falsely, he will surely fall into the lower realms; he should receive the retribution of a snake's body, with two tongues growing in his mouth. If someone goes against the words of the Dharma and speaks what is not in accordance with the Dharma; the king should speak truthfully and justly restore the situation to its original state. If he speaks falsely, he will surely fall into the lower realms; just like King Cetīya (Cetīya), who committed extremely evil deeds; he should go to Avīci (Avīci), and suffer evil retribution in the Niraya (Niraya, hell).'
'You bhikṣus (bhikṣu, monks)! Do not have other thoughts, the eldest son of that minister is my past self. That King Cetīyaka (Cetīyaka) is the current Devadatta (Devadatta)! Now he still harbors extreme anger towards me and does not accept my words. Because of this evil retribution, he will be born in Naraka (Naraka, hell) in Avīci (Avīci).'
At that time, some bhikṣus (bhikṣu, monks) still had doubts, so they reported to the World Honored One, requesting to dispel their doubts, saying: 'Great Virtue! Why is it that Devadatta (Devadatta), the Great Compassionate World Honored One, speaks words for his benefit, but he cannot believe them, and instead is born in Naraka (Naraka, hell) Avīci (Avīci), suffering great pain?' The World Honored One told them: 'You bhikṣus (bhikṣu, monks)! Devadatta (Devadatta) is not only suffering the pain of hell today because he does not listen to my words. In past lives, he also suffered hardship because he did not listen to my words. You should listen now. You bhikṣus (bhikṣu, monks)! In the past, in a village, there was a skilled craftsman who was good at various mechanical techniques. He lived in this village, and so he married a woman from a family of similar status. They were in love and happy, and soon the woman became pregnant. After eight or nine months, she gave birth to a son. After the child was born and three weeks had passed, they held a celebration and named him 'Skillful Appearance', raising him according to the Dharma, and he gradually grew up. His father
不久遂爾身亡，其息於後便向余村，更就巧師學機關技，復向余邑轉求伉儷。有一長者，父女居門許與為妻，而報之曰：『汝齊某日促赴我言，不爽斯期任為婚娶，如其不及非我之愆。』巧容復往報巧師曰：『某村有女許我婚成，吉日時臨相期促至，如能赴節必不爽言。若也乖時非我之過。』巧師報曰：『必如是者，我當共汝赴彼促期，良日吉晨理難再得。』取木孔雀相與俱升，不遠遐途促赴期日。時彼村邑人物共觀，見所未曾嗟其奇巧，既呈禮贈取婦歸還，遂與三人俱升孔雀，機關轉發俄陵太虛，未盡浹辰倏歸故邑。既其到已，於時巧師報兒母曰：『此機關象汝可藏之，兒若索時必不應與。由其解去未學還歸，勿使其兒致遭苦厄。』其兒於後，數數從母索其孔雀：『我乘木象暫欲旋游，欲使多人歸伏於我。』母遂報曰：『汝師去日固有留言，兒索象時不宜見與，但解升去未體歸還，勿令因此致招苦厄。』兒報母曰：『去還之術，我已並知。師有慳心，不令見與。』女人心軟，數見求情，遂以機關持授其子。子得像已遂動發機，直上摶霄眾人嘆善。其師見已而嘆之曰：『此兒一去不復還來。』更轉機關往而不返，到大海上多雨小晴，所有機繩盡皆爛斷，雹之海內因乃命終。諸天見之說伽他曰：
「『諸有悲憐出益語
【現代漢語翻譯】 現代漢語譯本：不久之後，這個人就去世了。他的兒子後來去了另一個村莊，跟隨一位能工巧匠學習機械技術，之後又回到原來的城鎮尋找配偶。有一位長者，和女兒住在一起，答應把女兒嫁給他，並告訴他說：『你務必在某日之前來找我，不要錯過這個期限，我就會把女兒嫁給你。如果錯過了時間，那不是我的過錯。』這個年輕人又回去告訴他的老師說：『某村有一位女子答應嫁給我，吉日良辰快要到了，希望您能和我一起去。如果您能按時到達，我一定不會食言。如果錯過了時間，那也不是我的過錯。』他的老師回答說：『既然如此，我應當和你一起去，不要錯過這個好日子。』於是，他們乘坐木孔雀一同出發，很快就到達了目的地。當時，村裡的人都出來觀看，驚歎于這從未見過的奇巧之物。他們贈送了禮物，年輕人迎娶了新娘返回。於是，三個人一同乘坐木孔雀，通過機關迅速飛向天空，不到半天就回到了原來的城鎮。到達之後，老師告訴年輕人的母親說：『這個機關木像你要好好保管，如果孩子要，一定不要給他。因為他只學會瞭如何上去，還沒有學會如何回來，不要讓他因此遭遇不幸。』之後，這個年輕人多次向母親索要木孔雀：『我想乘坐木象去遊玩，讓很多人都臣服於我。』母親回答說：『你老師走的時候特意囑咐過，孩子要木象的時候不要給他，因為他只學會瞭如何上去，還沒有學會如何回來，不要讓他因此遭遇不幸。』年輕人對母親說：『上去和回來的方法，我都已經學會了。老師太吝嗇了，不肯給我。』母親心軟，多次被他懇求，就把機關木象給了他。年輕人得到木象后，就啟動了機關，直接飛向天空，眾人讚嘆不已。他的老師看到后嘆息道：『這個孩子一去不復返了。』木象不斷地運轉機關，越飛越遠，最終到達大海之上。因為連日下雨，連線木象的繩索全部腐爛斷裂，年輕人墜入海中喪命。諸天看到后，說了這樣一段偈語： 『凡有慈悲說利益之語， 常能遠離諸有苦難。』 是故諸人慾求免難，常當出言利益於他。
【English Translation】 English version: Soon after, he died. His son then went to another village, where he studied mechanical skills with a skilled craftsman, and then returned to his town to seek a spouse. There was an elder who lived with his daughter, and he promised to give his daughter in marriage to him, saying, 'You must come to me on a certain day, and do not miss this deadline, and I will marry my daughter to you. If you miss the time, it is not my fault.' The young man then went back to tell his teacher, 'There is a woman in a certain village who has promised to marry me, and the auspicious day is approaching. I hope you can come with me. If you can arrive on time, I will certainly not break my word. If you miss the time, it is not my fault.' His teacher replied, 'Since that is the case, I should go with you and not miss this good day.' So, they rode the wooden peacock together and quickly reached their destination. At that time, the people of the village came out to watch, marveling at this unprecedented ingenuity. They presented gifts, and the young man welcomed his bride back. So, the three of them rode the wooden peacock together, and through the mechanism, they quickly flew into the sky, returning to their town in less than half a day. After arriving, the teacher told the young man's mother, 'You must take good care of this mechanical wooden elephant. If the child asks for it, you must not give it to him. Because he has only learned how to go up, but has not learned how to come back, do not let him suffer misfortune because of this.' Later, the young man repeatedly asked his mother for the wooden peacock, 'I want to ride the wooden elephant to play and make many people submit to me.' The mother replied, 'Your teacher specifically instructed when he left that you should not be given the wooden elephant when you ask for it, because you have only learned how to go up, but have not learned how to come back, do not let him suffer misfortune because of this.' The young man said to his mother, 'I have already learned the methods of going up and coming back. The teacher is too stingy and refuses to give it to me.' The mother's heart softened, and after being begged many times, she gave him the mechanical wooden elephant. After the young man got the wooden elephant, he started the mechanism and flew straight into the sky, to the amazement of everyone. His teacher sighed after seeing it, 'This child will never return.' The wooden elephant continued to operate the mechanism, flying farther and farther, eventually reaching the sea. Because of the continuous rain, all the ropes connecting the wooden elephant rotted and broke, and the young man fell into the sea and died. When the devas (deities) saw this, they spoke this verse: 'Those who have compassion speak words of benefit, are always able to stay away from all suffering.' Therefore, those who wish to avoid difficulties should always speak words that benefit others.
， 不從其教自隨心； 木象無師強乘去， 終於大海見身沈。』」
世尊告曰：「汝諸苾芻！勿生異念。往時機關師者，即我身是。其弟子者，即提婆達多是。往背利語，已遭沉沒之殃。今棄益言，現受燒身之酷。」
根本說一切有部毗奈耶破僧事卷第十 大正藏第 24 冊 No. 1450 根本說一切有部毗奈耶破僧事
根本說一切有部毗奈耶破僧事卷第十一
大唐三藏法師義凈奉 制譯
爾時阿瑜率滿鄔波離，請世尊曰：「大德所云：『僧伽破壞。』復云：『僧伽和合。』未知齊何名為破壞？未知齊幾名作和合？」世尊告曰：「若復苾芻，于其非法作非法想，現有別住作別住心，作羯磨者，齊此名為破壞羯磨僧伽也。若其於法而為法想，于和合眾作和合想，為羯磨者，齊此名為僧伽和合。何謂破僧？若一苾芻，是亦不能破僧伽也。若二、若三乃至於八，亦復不能破和合眾。如其至九或復過斯，有兩僧伽，方名破眾，作其羯磨並復行籌。何謂羯磨？即如提婆達多於諸苾芻告令教誨制其學處：『汝等苾芻！須知有其五種禁法。何謂為五？具壽！若有苾芻不居阿蘭若，是則清凈、是則解脫、是正出離超于苦樂，能得勝處。如是于樹下坐、常行乞食、但畜三衣、著糞掃
【現代漢語翻譯】 不聽從教誨而隨從自己的心意； 就像沒有老師的木頭大象，強行乘坐它前行，最終在大海中沉沒喪身。』"
世尊告訴大家說：『你們這些比丘！不要產生其他的想法。過去製造機關術的工匠，就是我的前身。他的弟子，就是提婆達多（Devadatta）(佛陀的堂兄弟，也是佛陀的弟子，後背叛佛陀)的前身。過去違背忠告，已經遭受沉沒的災禍。現在拋棄有益的言語，現在正遭受焚身的痛苦。』
根本說一切有部毗奈耶破僧事卷第十 大正藏第 24 冊 No. 1450 根本說一切有部毗奈耶破僧事
根本說一切有部毗奈耶破僧事卷第十一
大唐三藏法師義凈 奉 敕翻譯
當時，阿瑜率滿鄔波離（Upali）(佛陀的十大弟子之一，持戒第一)請問世尊說：『大德您說：『僧伽（Samgha）(佛教僧團)破壞。』又說：『僧伽和合。』不知道達到什麼程度叫做破壞？不知道達到什麼程度叫做和合？』世尊告訴他說：『如果比丘，對於非法的事情認為是合法的，對於現有的別住行為認為是別住的心，進行羯磨（Karma）(業)儀式，達到這種程度就叫做破壞羯磨僧伽。如果對於合法的事情認為是合法的，對於和合的僧眾認為是和合的，進行羯磨儀式，達到這種程度就叫做僧伽和合。什麼叫做破僧？如果一個比丘，是不能破壞僧伽的。如果是兩個、三個乃至八個，也不能破壞和合的僧眾。如果達到九個或者超過九個，有兩個僧伽，才叫做破眾，進行羯磨儀式並且使用籌碼。什麼叫做羯磨？就像提婆達多對於各位比丘告誡教誨，制定他們的學處：『你們這些比丘！須知有五種禁法。什麼叫做五種？各位具壽！如果有比丘不住在阿蘭若（Aranya）(寂靜處，指遠離人煙的修行場所)，這就是清凈、這就是解脫、這就是真正出離超越苦樂，能夠得到殊勝的境界。像這樣在樹下坐、經常乞食、只擁有三衣、穿著糞掃衣
【English Translation】 『Not following the teachings but following one's own mind; Like a wooden elephant without a teacher, forcibly riding it forward, eventually sinking and losing one's life in the great sea.』"
The World Honored One said: 『You Bhikshus (Bhikkhu)(Buddhist monks)! Do not have different thoughts. The craftsman who made the mechanical devices in the past was my former self. His disciple was Devadatta (佛陀的堂兄弟，也是佛陀的弟子，後背叛佛陀). Having gone against beneficial words in the past, he already suffered the calamity of sinking. Now abandoning beneficial words, he is currently enduring the torment of being burned.』
Mūlasarvāstivāda Vinaya, Breaking of the Sangha, Volume 10 Taisho Tripitaka Volume 24 No. 1450 Mūlasarvāstivāda Vinaya, Breaking of the Sangha
Mūlasarvāstivāda Vinaya, Breaking of the Sangha, Volume 11
Translated under Imperial Order by the Tripitaka Master Yijing of the Great Tang Dynasty
At that time, Āyushman Upali (佛陀的十大弟子之一，持戒第一) asked the World Honored One: 『Great Virtue, you said: 『The Sangha (佛教僧團) is broken.』 And you also said: 『The Sangha is in harmony.』 I do not know to what extent it is called breaking? I do not know to what extent it is called harmony?』 The World Honored One said: 『If a Bhikshu, regarding what is unlawful, thinks it is lawful, regarding the existing separate dwelling, has a separate dwelling mind, and performs Karma (業) rituals, to this extent it is called breaking the Karma Sangha. If regarding what is lawful, thinks it is lawful, regarding the harmonious assembly, thinks it is harmonious, and performs Karma rituals, to this extent it is called Sangha harmony. What is called breaking the Sangha? If it is one Bhikshu, he cannot break the Sangha. If it is two, three, or even eight, they also cannot break the harmonious assembly. If it reaches nine or exceeds nine, and there are two Sanghas, then it is called breaking the assembly, performing Karma rituals and using tallies. What is called Karma? It is like Devadatta admonishing and teaching the Bhikshus, establishing their precepts: 『You Bhikshus! You must know that there are five forbidden practices. What are the five? Venerable ones! If there is a Bhikshu who does not dwell in the Aranya (寂靜處，指遠離人煙的修行場所), then this is purity, this is liberation, this is true departure surpassing suffering and joy, and one can attain a superior state. Like sitting under a tree, constantly begging for food, only possessing three robes, wearing robes made of discarded rags
服，具壽！斯謂苾芻，是則清凈、是則解脫、是正出離超于苦樂，能得勝處。若具壽！諸苾芻眾忍此五種勝上禁法，是清凈、是解脫是出離者，應可遠彼沙門喬答摩，應可離彼與其別居，不應親附，此是其白。』如是羯磨準白應為。云何行籌？即如提婆達多於諸苾芻告令教誡制諸學處：『具壽！有五勝法，是則清凈、是則解脫、是正出離超越苦樂，能得勝處。云何為五？具壽！若有苾芻，不住阿蘭若，是則清凈、是則解脫、是正出離超越苦樂，能得勝處。如是于樹下坐、常行乞食、但畜三衣、著糞掃衣。具壽！苾芻行時，是則清凈、是則解脫、是正出離超越苦樂，能得勝處。若具壽諸苾芻忍此五種勝上禁法，是清凈、是解脫是出離者，應可遠彼沙門喬答摩，應可離彼與其別住，不應親附，應可受籌。』提婆達多並身第五而受籌者，是名受籌。」內頌曰：
非一破僧伽， 至九方能破， 並作羯磨事， 行籌說非法。
具壽鄔波離請世尊曰：「大德！且如被舍置人，此人能作破僧伽事，及以隨順舍置之人，乃至隨此隨順之人，為破僧事；非能捨置、非隨順舍置、非隨順隨順，為破僧事耶？為當能捨置人為破僧事，及以隨順能捨置人，乃至隨此隨順之人，為破僧事；非被舍置、非隨舍置、亦非隨此隨順之
【現代漢語翻譯】 現代漢語譯本： 『朋友們！如果一位比丘（Bhikkhu，佛教僧侶）說，『這就是清凈，這就是解脫，這就是真正的出離，超越了痛苦和快樂，能夠獲得殊勝的境界。』如果朋友們！那些比丘眾能夠忍受這五種殊勝的禁法，認為這就是清凈、解脫和出離，那麼就應該遠離沙門喬達摩（Śākyamuni，釋迦牟尼佛），應該離開他，與他分居，不應該親近他，這就是他們的主張。』像這樣的羯磨（Karma，業）應該按照這樣的主張來執行。如何行籌（行使表決）呢？就像提婆達多（Devadatta，佛陀的堂弟）對比丘們宣告、教誡，制定各種學處（Śikṣāpada，戒條）：『朋友們！有五種殊勝的法，這就是清凈，這就是解脫，這就是真正的出離，超越了痛苦和快樂，能夠獲得殊勝的境界。』哪五種呢？朋友們！如果有一位比丘不住在阿蘭若（Araṇya，寂靜處），這就是清凈，這就是解脫，這就是真正的出離，超越了痛苦和快樂，能夠獲得殊勝的境界。像這樣在樹下坐禪、經常乞食、只擁有三衣（Tricīvara，僧侶所穿的三件袈裟）、穿著糞掃衣（Pāṃśukūla，從垃圾堆或丟棄物中撿來的布製成的衣服）。朋友們！比丘這樣做，這就是清凈，這就是解脫，這就是真正的出離，超越了痛苦和快樂，能夠獲得殊勝的境界。如果朋友們！那些比丘眾能夠忍受這五種殊勝的禁法，認為這就是清凈、解脫和出離，那麼就應該遠離沙門喬達摩，應該離開他，與他分居，不應該親近他，應該接受籌碼（表示贊同）。』提婆達多連同自身共五人接受籌碼，這叫做接受籌碼。』 內頌說： 『不是一個人就能破壞僧團（Saṃgha，僧伽），要到九個人才能破壞，一起進行羯磨，行籌說非法。』 具壽鄔波離（Upāli，佛陀的弟子）請問世尊說：『大德！比如一個被捨棄的人，這個人能夠做出破壞僧團的事情，以及隨順被捨棄的人，乃至隨順這些隨順的人，做出破壞僧團的事情；還是不能捨棄、不能隨順捨棄、不能隨順隨順的人，做出破壞僧團的事情呢？還是應當能捨棄的人做出破壞僧團的事情，以及隨順能捨棄的人，乃至隨順這些隨順的人，做出破壞僧團的事情；而不是被捨棄的人、不是隨順捨棄的人、也不是隨順這些隨順的人做出破壞僧團的事情呢？』
【English Translation】 English version: 'Friends! If a Bhikkhu (Buddhist monk) says, 'This is purity, this is liberation, this is true deliverance, surpassing suffering and joy, capable of attaining a superior state.' If, friends! Those Bhikkhu assemblies can endure these five superior prohibitions, considering them purity, liberation, and deliverance, then they should distance themselves from Śākyamuni (釋迦牟尼佛), they should leave him, live separately from him, and should not associate with him, this is their proposition.' Such Karma (業) should be performed according to this proposition. How to proceed with the voting (exercising the vote)? Just as Devadatta (佛陀的堂弟) announces to the Bhikkhus, exhorts, and establishes various Śikṣāpadas (戒條): 'Friends! There are five superior practices, this is purity, this is liberation, this is true deliverance, surpassing suffering and joy, capable of attaining a superior state.' Which five? Friends! If there is a Bhikkhu who does not dwell in Araṇya (寂靜處), this is purity, this is liberation, this is true deliverance, surpassing suffering and joy, capable of attaining a superior state. Like this, sitting under a tree, constantly begging for food, possessing only three robes (Tricīvara, the three robes worn by monks), wearing robes made of discarded cloth (Pāṃśukūla, robes made from cloth collected from garbage heaps or discarded items). Friends! When a Bhikkhu does this, this is purity, this is liberation, this is true deliverance, surpassing suffering and joy, capable of attaining a superior state. If, friends! Those Bhikkhu assemblies can endure these five superior prohibitions, considering them purity, liberation, and deliverance, then they should distance themselves from Śākyamuni, they should leave him, live separately from him, and should not associate with him, they should accept the voting tokens (indicating agreement).' Devadatta, along with himself, five people accepting the tokens, this is called accepting the tokens.' The internal verse says: 'Not one person can break the Saṃgha (僧伽), it takes up to nine people to break it, together performing Karma, casting votes and speaking unlawfully.' The Venerable Upāli (佛陀的弟子) asked the World-Honored One: 'Venerable Sir! For example, a person who has been expelled, can this person do things that break the Saṃgha, and those who follow the expelled person, even those who follow those who follow, do things that break the Saṃgha; or is it that those who cannot expel, cannot follow the expulsion, cannot follow those who follow, do things that break the Saṃgha? Or should it be that those who can expel do things that break the Saṃgha, and those who follow those who can expel, even those who follow those who follow, do things that break the Saṃgha; and not those who have been expelled, not those who follow the expulsion, nor those who follow those who follow, do things that break the Saṃgha?'
人，為破僧事耶？又復為當被舍置人，及以隨順舍置之人，為破僧事；非隨順隨順，非能捨置，亦非隨此能捨置人，乃至亦非隨此隨順，為破僧事耶？為當被舍置人，及隨順隨順，為破僧事；非隨舍置，及非能捨置，並非隨能捨置，乃至亦非隨此隨順，為破僧事耶？
「為當能捨置人，及隨能捨置，為破僧事；非隨此隨順、非被舍置、非隨舍置，及非隨此隨順之人，為破僧事耶？
「為當能捨置人，及隨順隨順，為破僧事；非隨能捨置及被舍置，非隨舍置非隨順隨順，為破僧事耶？
「為當隨順被舍置人，及隨順隨順被舍置人，為破僧事；非餘四耶？
「為當隨順能捨置人，及隨順隨順，為破僧事；非餘四耶？
「為當被舍置人，及能捨置人，為破僧事；非餘四耶？
「又復為當被舍置人為破僧事，非餘五耶？
「為當隨此被舍置人為破僧事，非餘五耶？
「為當隨此隨順之人為破僧事，非餘五耶？
「為當能捨置人為破僧事，非餘五耶？
「為當隨此能捨置人為破僧事，非餘五耶？
「為當隨此隨順之人為破僧事，非餘五耶？」
世尊告曰：「鄔波離！斯等諸人咸能破壞和合之眾，但唯除彼被舍置人，此一不能破僧伽。」
故內
【現代漢語翻譯】 現代漢語譯本： 『人，是因為被僧團捨棄的人而破壞僧團和諧嗎？還是因為應當被捨棄的人，以及隨順被捨棄之人的人，而破壞僧團和諧？不是隨順隨順之人，不能捨棄之人，也不是隨從能捨棄之人的人，乃至也不是隨從隨順之人的人，而破壞僧團和諧嗎？還是因為應當被捨棄的人，以及隨順隨順之人的人，而破壞僧團和諧？不是隨從捨棄之人的人，以及不是能捨棄之人，也不是隨從能捨棄之人的人，乃至也不是隨從隨順之人的人，而破壞僧團和諧嗎？』 『是因為能捨棄之人，以及隨從能捨棄之人的人，而破壞僧團和諧嗎？不是隨從隨順之人的人，不是被捨棄之人，不是隨從捨棄之人的人，以及不是隨從隨順之人的人，而破壞僧團和諧嗎？』 『是因為能捨棄之人，以及隨順隨順之人的人，而破壞僧團和諧嗎？不是隨從能捨棄之人的人以及被捨棄之人，不是隨從捨棄之人的人，也不是隨順隨順之人的人，而破壞僧團和諧嗎？』 『是因為隨順被捨棄之人的人，以及隨順隨順被捨棄之人的人，而破壞僧團和諧嗎？不是其餘四種人嗎？』 『是因為隨順能捨棄之人的人，以及隨順隨順之人的人，而破壞僧團和諧嗎？不是其餘四種人嗎？』 『是因為被捨棄之人，以及能捨棄之人，而破壞僧團和諧嗎？不是其餘四種人嗎？』 『又，是因為應當被捨棄之人而破壞僧團和諧嗎？不是其餘五種人嗎？』 『是因為隨從被捨棄之人的人而破壞僧團和諧嗎？不是其餘五種人嗎？』 『是因為隨從隨順之人的人而破壞僧團和諧嗎？不是其餘五種人嗎？』 『是因為能捨棄之人而破壞僧團和諧嗎？不是其餘五種人嗎？』 『是因為隨從能捨棄之人的人而破壞僧團和諧嗎？不是其餘五種人嗎？』 『是因為隨從隨順之人的人而破壞僧團和諧嗎？不是其餘五種人嗎？』 世尊告訴鄔波離（Upali，佛陀十大弟子之一，持戒第一）說：『這些人都能破壞僧團的和合，但只有被捨棄之人不能破壞僧團。』 因此，要內心...
【English Translation】 English version: 'Is it a person who has been expelled from the Sangha (monastic community) who causes a schism in the Sangha? Or is it a person who should be expelled, and those who follow the expelled person, who cause a schism in the Sangha? Is it not those who follow the followers, those who cannot expel, nor those who follow the expeller, nor even those who follow those who follow, who cause a schism in the Sangha? Or is it a person who should be expelled, and those who follow the followers, who cause a schism in the Sangha? Is it not those who follow the expeller, nor those who can expel, nor those who follow the expeller, nor even those who follow those who follow, who cause a schism in the Sangha?' 'Is it those who can expel, and those who follow the expeller, who cause a schism in the Sangha? Is it not those who follow those who follow, those who have been expelled, those who follow the expelled, and those who follow those who follow, who cause a schism in the Sangha?' 'Is it those who can expel, and those who follow the followers, who cause a schism in the Sangha? Is it not those who follow the expeller and those who have been expelled, those who follow the expelled, nor those who follow those who follow, who cause a schism in the Sangha?' 'Is it those who follow the expelled person, and those who follow those who follow the expelled person, who cause a schism in the Sangha? Is it not the other four?' 'Is it those who follow the expeller, and those who follow those who follow, who cause a schism in the Sangha? Is it not the other four?' 'Is it the expelled person, and the expeller, who cause a schism in the Sangha? Is it not the other four?' 'Furthermore, is it the person who should be expelled who causes a schism in the Sangha? Is it not the other five?' 'Is it those who follow the expelled person who cause a schism in the Sangha? Is it not the other five?' 'Is it those who follow those who follow who cause a schism in the Sangha? Is it not the other five?' 'Is it the expeller who causes a schism in the Sangha? Is it not the other five?' 'Is it those who follow the expeller who cause a schism in the Sangha? Is it not the other five?' 'Is it those who follow those who follow who cause a schism in the Sangha? Is it not the other five?' The World-Honored One (世尊, Shakyamuni Buddha) said to Upali (鄔波離, one of the ten great disciples of the Buddha, foremost in upholding the precepts): 'These people can all disrupt the harmony of the Sangha, but only the expelled person cannot cause a schism in the Sangha.' Therefore, internally...
頌曰：
三二一能破， 余非可類知； 破眾三六殊， 唯除被舍置。
具壽鄔波離請世尊曰：「大德！如世尊說：『若有人破和合眾已，此人定生無間之罪，亦成無間之業者。』大德！未知苾芻齊何名為破和合眾，生無間罪、成無間業耶？」
(無間罪者，謂若墮在捺落迦中，受罪之時曾無間隙。無間業者，謂從人道更無間隔垂墮泥犁。無間之字雖同，其義條然自別，苦無間隙。梵云「阿毗止」。無間墜墮，梵云「阿難呾利耶」，若取正譯應云「無隙」。無隙無間不能異舊，且后俱題無間之字，不云「無隙」。事乃分疆無間，即生墮獄中無隙，或余身方受，有斯差別故致十八不同耳)
世尊告曰：「鄔波離！若苾芻于非法事作非法想，及正破時為非法想，于諸苾芻教誡令學，定破僧伽。鄔波離！齊此名為破和合眾，此生無間罪，成無間業。
「又鄔波離！若苾芻于非法事作非法想，及正破時為其法想，于諸苾芻教誡令學，定破僧伽。鄔波離！齊此名為破和合眾，此生無間罪，不成無間之業。
「又鄔波離！若苾芻于非法事作非法想，及正破時便生猶豫，于諸苾芻教誡令學，定破僧伽。鄔波離！齊此名為破和合眾，此生無間罪，不成無間業。
「又鄔波離！若苾芻于
【現代漢語翻譯】 現代漢語譯本： 偈頌說： 三二一能破，其餘情況不可類比得知； 破壞僧眾有三種六種不同的情況，唯有被捨棄的情況除外。
具壽鄔波離（Upali，佛陀的弟子）請問世尊說：『大德！如世尊所說：『如果有人破壞和合的僧眾，這個人必定會生無間之罪，也造作了無間之業。』大德！不知道比丘在什麼情況下才算是破壞和合的僧眾，會生無間罪、造無間業呢？』
（無間罪，是指如果墮入捺落迦（Naraka，地獄）之中，受罪的時候沒有絲毫間隙。無間業，是指從人道直接墮入泥犁（地獄）。『無間』二字雖然相同，但其意義截然不同，苦難沒有間隙。梵語是『阿毗止』（Avici）。無間墜墮，梵語是『阿難呾利耶』（Anantariya），如果按照正確的翻譯應該叫做『無隙』。『無隙』和『無間』不能改變舊有的說法，暫且後面都題寫『無間』二字，不寫『無隙』。事情的區分在於無間，即生時墮入地獄中沒有間隙，或者在其他身體方能承受，有這樣的差別導致十八種不同的情況。）
世尊告訴鄔波離說：『鄔波離！如果比丘對於非法的事情產生非法的想法，以及正在破壞時也產生非法的想法，並且教誡其他比丘學習，必定會破壞僧伽（Samgha，僧團）。鄔波離！到這種程度就叫做破壞和合的僧眾，會生無間罪，造無間業。
『還有，鄔波離！如果比丘對於非法的事情產生非法的想法，以及正在破壞時卻認為是合法的想法，並且教誡其他比丘學習，必定會破壞僧伽。鄔波離！到這種程度就叫做破壞和合的僧眾，會生無間罪，但不會造無間之業。
『還有，鄔波離！如果比丘對於非法的事情產生非法的想法，以及正在破壞時便產生猶豫，並且教誡其他比丘學習，必定會破壞僧伽。鄔波離！到這種程度就叫做破壞和合的僧眾，會生無間罪，但不會造無間業。
『還有，鄔波離！如果比丘對於
【English Translation】 English version: Verse: Three, two, and one can break, other situations cannot be known by analogy; Breaking the Sangha has three and six different situations, except for the case of being abandoned.
The Venerable Upali (Upali, a disciple of the Buddha) asked the World Honored One: 'Venerable Sir! As the World Honored One said: 'If someone breaks the harmonious Sangha, this person will definitely incur the sin of Avici (uninterrupted suffering), and also create the karma of Avici.' Venerable Sir! I do not know under what circumstances a Bhikshu (monk) is considered to have broken the harmonious Sangha, and will incur the sin of Avici and create the karma of Avici?'
(The sin of Avici means that if one falls into Naraka (Naraka, hell), there is no gap in the suffering. The karma of Avici means that one falls directly into Niraya (hell) from the human realm. Although the two words 'Avici' are the same, their meanings are completely different, the suffering has no gap. The Sanskrit is 'Avici'. Uninterrupted fall, the Sanskrit is 'Anantariya', if translated correctly it should be called 'without gap'. 'Without gap' and 'Avici' cannot change the old saying, for the time being, the word 'Avici' is written later, not 'without gap'. The distinction of the matter lies in Avici, that is, there is no gap in falling into hell at birth, or it can be borne in other bodies, and such differences lead to eighteen different situations.)
The World Honored One told Upali: 'Upali! If a Bhikshu has an illegal thought about an illegal matter, and also has an illegal thought when breaking it, and teaches other Bhikshus to learn, he will definitely break the Sangha (Samgha, monastic community). Upali! To this extent, it is called breaking the harmonious Sangha, and will incur the sin of Avici and create the karma of Avici.
'Also, Upali! If a Bhikshu has an illegal thought about an illegal matter, and thinks it is legal when breaking it, and teaches other Bhikshus to learn, he will definitely break the Sangha. Upali! To this extent, it is called breaking the harmonious Sangha, and will incur the sin of Avici, but will not create the karma of Avici.
'Also, Upali! If a Bhikshu has an illegal thought about an illegal matter, and hesitates when breaking it, and teaches other Bhikshus to learn, he will definitely break the Sangha. Upali! To this extent, it is called breaking the harmonious Sangha, and will incur the sin of Avici, but will not create the karma of Avici.
'Also, Upali! If a Bhikshu has an
非法事作法想，及正破時為非法想，于諸苾芻教誡令學，言破僧伽。鄔波離！齊此名為破和合眾，此生無間罪，亦成無間業。
「又鄔波離！若苾芻于非法事而作法想，及正破時亦為法想，于諸苾芻教誡令學，定破僧伽。鄔波離！齊此名為破和合眾，此生無間罪，不成無間業。
「又鄔波離！若苾芻于非法事作法想，及正破時便起猶豫，于諸苾芻教誡令學，定破僧伽。鄔波離！齊此名為破和合眾，此生無間罪，不成無間業。
「又鄔波離！若苾芻於法作非法想，及正破時亦為非法想，于諸苾芻教誡令學，定破僧伽。鄔波離！齊此名為破和合眾，此生無間罪，亦成無間業。
「又鄔波離！若苾芻於法作非法想，及正破時為其法想，于諸苾芻教誡令學，定破僧伽。鄔波離！齊此名為破和合眾，此生無間罪，不成無間業。
「又鄔波離！若苾芻於法作非法想，及正破時便生猶豫，于諸苾芻教誡令學，定破僧伽。鄔波離！齊此名為破和合眾，此生無間罪，不成無間業。
「又鄔波離！若苾芻於法作法想，及正破時為非法想，于諸苾芻教誡令學，定破僧伽。鄔波離！齊此名為破和合眾，此生無間罪，不成無間業。
「又鄔波離！若苾芻於法作法想，及正破時亦為法想，于諸苾芻教誡
【現代漢語翻譯】 現代漢語譯本： 『還有，鄔波離（Upali，佛陀的弟子）！如果比丘（bhiksu，佛教僧侶）對於非法的事務認為是合法的，並且在真正進行破壞時也認為是合法的，還教導其他的比丘去學習，這就被認為是破壞僧伽（samgha，佛教僧團）。鄔波離！到這種程度就叫做破壞和合的僧眾，此生會遭受無間罪（ānantarika-karma，五逆罪），也會構成無間業。』 『還有，鄔波離！如果比丘對於非法的事務認為是合法的，並且在真正進行破壞時也認為是合法的，還教導其他的比丘去學習，必定會破壞僧伽。鄔波離！到這種程度就叫做破壞和合的僧眾，此生會遭受無間罪，但不會構成無間業。』 『還有，鄔波離！如果比丘對於非法的事務認為是合法的，並且在真正進行破壞時產生了猶豫，還教導其他的比丘去學習，必定會破壞僧伽。鄔波離！到這種程度就叫做破壞和合的僧眾，此生會遭受無間罪，但不會構成無間業。』 『還有，鄔波離！如果比丘對於合法的事務認為是非法的，並且在真正進行破壞時也認為是非法的，還教導其他的比丘去學習，必定會破壞僧伽。鄔波離！到這種程度就叫做破壞和合的僧眾，此生會遭受無間罪，也會構成無間業。』 『還有，鄔波離！如果比丘對於合法的事務認為是非法的，並且在真正進行破壞時認為是合法的，還教導其他的比丘去學習，必定會破壞僧伽。鄔波離！到這種程度就叫做破壞和合的僧眾，此生會遭受無間罪，但不會構成無間業。』 『還有，鄔波離！如果比丘對於合法的事務認為是非法的，並且在真正進行破壞時產生了猶豫，還教導其他的比丘去學習，必定會破壞僧伽。鄔波離！到這種程度就叫做破壞和合的僧眾，此生會遭受無間罪，但不會構成無間業。』 『還有，鄔波離！如果比丘對於合法的事務認為是合法的，並且在真正進行破壞時認為是非法的，還教導其他的比丘去學習，必定會破壞僧伽。鄔波離！到這種程度就叫做破壞和合的僧眾，此生會遭受無間罪，但不會構成無間業。』 『還有，鄔波離！如果比丘對於合法的事務認為是合法的，並且在真正進行破壞時也認為是合法的，還教誡
【English Translation】 English version: 『Furthermore, Upali (佛陀的弟子, a disciple of the Buddha)! If a bhiksu (佛教僧侶, Buddhist monk) thinks of an unlawful matter as lawful, and also thinks of it as unlawful when actually destroying, and instructs other bhiksus to learn it, this is called destroying the samgha (佛教僧團, Buddhist community). Upali! To this extent, it is called destroying the harmonious assembly, and in this life, one will suffer the sin of uninterrupted karma (五逆罪, five heinous crimes), and it will also constitute uninterrupted karma.』 『Furthermore, Upali! If a bhiksu thinks of an unlawful matter as lawful, and also thinks of it as lawful when actually destroying, and instructs other bhiksus to learn it, it will definitely destroy the samgha. Upali! To this extent, it is called destroying the harmonious assembly, and in this life, one will suffer the sin of uninterrupted karma, but it will not constitute uninterrupted karma.』 『Furthermore, Upali! If a bhiksu thinks of an unlawful matter as lawful, and hesitates when actually destroying, and instructs other bhiksus to learn it, it will definitely destroy the samgha. Upali! To this extent, it is called destroying the harmonious assembly, and in this life, one will suffer the sin of uninterrupted karma, but it will not constitute uninterrupted karma.』 『Furthermore, Upali! If a bhiksu thinks of a lawful matter as unlawful, and also thinks of it as unlawful when actually destroying, and instructs other bhiksus to learn it, it will definitely destroy the samgha. Upali! To this extent, it is called destroying the harmonious assembly, and in this life, one will suffer the sin of uninterrupted karma, and it will also constitute uninterrupted karma.』 『Furthermore, Upali! If a bhiksu thinks of a lawful matter as unlawful, and thinks of it as lawful when actually destroying, and instructs other bhiksus to learn it, it will definitely destroy the samgha. Upali! To this extent, it is called destroying the harmonious assembly, and in this life, one will suffer the sin of uninterrupted karma, but it will not constitute uninterrupted karma.』 『Furthermore, Upali! If a bhiksu thinks of a lawful matter as unlawful, and hesitates when actually destroying, and instructs other bhiksus to learn it, it will definitely destroy the samgha. Upali! To this extent, it is called destroying the harmonious assembly, and in this life, one will suffer the sin of uninterrupted karma, but it will not constitute uninterrupted karma.』 『Furthermore, Upali! If a bhiksu thinks of a lawful matter as lawful, and thinks of it as unlawful when actually destroying, and instructs other bhiksus to learn it, it will definitely destroy the samgha. Upali! To this extent, it is called destroying the harmonious assembly, and in this life, one will suffer the sin of uninterrupted karma, but it will not constitute uninterrupted karma.』 『Furthermore, Upali! If a bhiksu thinks of a lawful matter as lawful, and also thinks of it as lawful when actually destroying, and instructs
令學，定破僧伽。鄔波離！齊此名為破和合眾，斯乃但生無間罪，不成無間業。
「又鄔波離！若苾芻於法作法想，及正破時便起猶豫，于諸苾芻教誡令學，定破僧伽。鄔波離！齊此名為破和合眾，此生無間罪，不成無間業。
「又鄔波離！若苾芻于非法生猶豫心，及正破時為非法想，于諸苾芻教誡令學，定破僧伽。鄔波離！齊此名為破和合眾，此生無間罪，不成無間業。
「又鄔波離！若苾芻于非法生猶豫心，及正破時便為法想，于諸苾芻教誡令學，定破僧伽。鄔波離！齊此名為破和合眾，此生無間罪，不成無間業。
「又鄔波離！若苾芻于非法作猶豫心，及正破時亦生猶豫，于諸苾芻教誡令學，定破僧伽。鄔波離！齊此名為破和合眾，此生無間罪，不成無間業。
「又鄔波離！若苾芻於法生猶豫心，及正破時為非法想，于諸苾芻教誡令學，定破僧伽。鄔波離！齊此名為破和合眾，此生無間罪，不成無間業。
「又鄔波離！若苾芻於法生猶豫心，及正破時便生法想，于諸苾芻教誡令學，定破僧伽。鄔波離！齊此名為破和合眾，此生無間罪，不成無間業。
「又鄔波離！若苾芻於法生猶豫心，及正破時亦生猶豫，于諸苾芻教誡令學，定破僧伽。鄔波離！齊此名為破和合眾
【現代漢語翻譯】 現代漢語譯本 『還有，鄔波離（Upali）！如果（有）比丘（bhiksu）教導他人學習，從而確定要破壞僧伽（samgha），即使他（只是）在學習，（還沒有）真正開始破壞僧伽，或者（只是）在破壞僧伽時（才）開始猶豫。鄔波離！這僅僅叫做破壞和合僧眾，只會產生無間罪，但不會構成無間業。
『還有，鄔波離！如果（有）比丘對比法產生法的想法，並且在真正破壞（僧伽）時開始猶豫，教導其他比丘學習，從而確定要破壞僧伽。鄔波離！這僅僅叫做破壞和合僧眾，只會產生無間罪，但不會構成無間業。
『還有，鄔波離！如果（有）比丘對非法產生猶豫之心，並且在真正破壞（僧伽）時認為是非法，教導其他比丘學習，從而確定要破壞僧伽。鄔波離！這僅僅叫做破壞和合僧眾，只會產生無間罪，但不會構成無間業。
『還有，鄔波離！如果（有）比丘對非法產生猶豫之心，並且在真正破壞（僧伽）時認為是法，教導其他比丘學習，從而確定要破壞僧伽。鄔波離！這僅僅叫做破壞和合僧眾，只會產生無間罪，但不會構成無間業。
『還有，鄔波離！如果（有）比丘對非法產生猶豫之心，並且在真正破壞（僧伽）時也產生猶豫，教導其他比丘學習，從而確定要破壞僧伽。鄔波離！這僅僅叫做破壞和合僧眾，只會產生無間罪，但不會構成無間業。
『還有，鄔波離！如果（有）比丘對法產生猶豫之心，並且在真正破壞（僧伽）時認為是非法，教導其他比丘學習，從而確定要破壞僧伽。鄔波離！這僅僅叫做破壞和合僧眾，只會產生無間罪，但不會構成無間業。
『還有，鄔波離！如果（有）比丘對法產生猶豫之心，並且在真正破壞（僧伽）時認為是法，教導其他比丘學習，從而確定要破壞僧伽。鄔波離！這僅僅叫做破壞和合僧眾，只會產生無間罪，但不會構成無間業。
『還有，鄔波離！如果（有）比丘對法產生猶豫之心，並且在真正破壞（僧伽）時也產生猶豫，教導其他比丘學習，從而確定要破壞僧伽。鄔波離！這僅僅叫做破壞和合僧眾
【English Translation】 English version 『Furthermore, Upali! If a bhiksu (monk) instructs others to learn, thereby determining to break the sangha (community), even if he is only learning, (and has not) truly begun to break the sangha, or (only) begins to hesitate when breaking the sangha. Upali! This is merely called breaking the harmonious sangha, and will only produce the sin of uninterrupted karma, but will not constitute the karma of uninterrupted retribution.
『Furthermore, Upali! If a bhiksu has the thought of dharma (teaching, law) regarding what is dharma, and hesitates when actually breaking (the sangha), instructing other bhiksus to learn, thereby determining to break the sangha. Upali! This is merely called breaking the harmonious sangha, and will only produce the sin of uninterrupted karma, but will not constitute the karma of uninterrupted retribution.
『Furthermore, Upali! If a bhiksu has a mind of hesitation regarding what is not dharma, and thinks it is not dharma when actually breaking (the sangha), instructing other bhiksus to learn, thereby determining to break the sangha. Upali! This is merely called breaking the harmonious sangha, and will only produce the sin of uninterrupted karma, but will not constitute the karma of uninterrupted retribution.
『Furthermore, Upali! If a bhiksu has a mind of hesitation regarding what is not dharma, and thinks it is dharma when actually breaking (the sangha), instructing other bhiksus to learn, thereby determining to break the sangha. Upali! This is merely called breaking the harmonious sangha, and will only produce the sin of uninterrupted karma, but will not constitute the karma of uninterrupted retribution.
『Furthermore, Upali! If a bhiksu has a mind of hesitation regarding what is not dharma, and also hesitates when actually breaking (the sangha), instructing other bhiksus to learn, thereby determining to break the sangha. Upali! This is merely called breaking the harmonious sangha, and will only produce the sin of uninterrupted karma, but will not constitute the karma of uninterrupted retribution.
『Furthermore, Upali! If a bhiksu has a mind of hesitation regarding what is dharma, and thinks it is not dharma when actually breaking (the sangha), instructing other bhiksus to learn, thereby determining to break the sangha. Upali! This is merely called breaking the harmonious sangha, and will only produce the sin of uninterrupted karma, but will not constitute the karma of uninterrupted retribution.
『Furthermore, Upali! If a bhiksu has a mind of hesitation regarding what is dharma, and thinks it is dharma when actually breaking (the sangha), instructing other bhiksus to learn, thereby determining to break the sangha. Upali! This is merely called breaking the harmonious sangha, and will only produce the sin of uninterrupted karma, but will not constitute the karma of uninterrupted retribution.
『Furthermore, Upali! If a bhiksu has a mind of hesitation regarding what is dharma, and also hesitates when actually breaking (the sangha), instructing other bhiksus to learn, thereby determining to break the sangha. Upali! This is merely called breaking the harmonious sangha
，此生無間之罪，不成無間業。
「鄔波離！此中總有一十八句，就中六句，由正破時作非法想而為誑說。由心重故，遂生無間罪，成無間業。餘十二句，由心輕故，不成無間業。」
攝頌曰：
初六建首皆非法， 中六初並法應知， 下六初三非法心， 下三是法應須識。 初六中三上非法， 下三法想理須知， 中六中間與此同， 下六中間盡猶豫。 最初六句後上三， 非法法想並猶豫， 自餘五處咸同此， 是故便成十八殊。
非法非法非法、非法非法法、非法非法疑、非法法非法、非法法法、非法法疑、法非法非法、法非法法、法非法疑、法法非法、法法法、法法疑、非法疑非法、非法疑法、非法疑疑、法疑非法、法疑法、法疑疑。
(雖有長行及以攝頌，猶疑創學未體區分，輒復更準頌文出其題目，欲使長行易曉，無梗滯于初心，十八分明，冀不疑於後唱；復恐寫人致誤，有舛譯文，故複印以九行，庶無三豕之謬也。詳夫律教東流綿歷多代，四部譯匠並勵殷心，或親涉龍河，或傳文龜洛，至於破僧句數多並未詳，致使後人懷疑。卒歲尋文者則疑文于節段，逐義者乃惑義于分疆，造疏出釋之家並懷疑于先唱。是知輕身殉命振錫鶴林，亡己濟人褰衣鷲嶺
【現代漢語翻譯】 現代漢語譯本： 此生所造的無間之罪（Avici karma），不會構成無間業（Avici karma）。
『鄔波離（Upali）！這其中總共有十八句話，其中六句，由於在如法（正）破僧時，作了不如法（非法）的想法，而說了虛妄之語。由於內心罪業深重，於是產生了無間罪，構成了無間業。其餘十二句，由於內心罪業輕微，所以沒有構成無間業。』
攝頌說：
最初六句開頭都是非法，中間六句開頭和中間是法應當知曉， 下面六句開頭和前三句是非法的心，下面三句是法應當認識。 最初六句中間和上面是非法，下面三句是法想道理應當知曉， 中間六句中間與此相同，下面六句中間全是猶豫。 最初六句後面和上面三句，非法法想和猶豫， 其餘五處都與此相同，因此便成了十八種不同。
非法非法非法、非法非法法、非法非法疑、非法法非法、非法法法、非法法疑、法非法非法、法非法法、法非法疑、法法非法、法法法、法法疑、非法疑非法、非法疑法、非法疑疑、法疑非法、法疑法、法疑疑。
（雖然有長行和攝頌，仍然擔心初學者不能理解區分，因此再次根據頌文列出題目，想要使長行容易理解，沒有阻礙於初學者的理解，十八種情況分明，希望不再懷疑後來的說法；又擔心抄寫的人出錯，有翻譯錯誤，所以再次用九行來印刷，希望沒有三豕涉河的錯誤。詳細考察律教東傳經歷多個時代，四部譯經的譯者都盡心盡力，有的親自涉足龍河，有的傳文于洛陽，至於破僧的句數大多沒有詳細說明，導致後人懷疑。最終年復一年尋找經文的人則懷疑經文的節段，探究意義的人則迷惑于意義的界限，著書立說解釋的人都懷疑先前的說法。由此可知，輕身殉命在鶴林振錫，捨己救人在鷲嶺褰衣。）
【English Translation】 English version: The Avici karma (uninterrupted karma) created in this life will not constitute Avici karma (uninterrupted karma).
'Upali! There are a total of eighteen sentences here. Among them, six sentences are due to having an unlawful (illegal) thought when lawfully (correctly) breaking the Sangha, and speaking falsely. Because the mind is heavily burdened with sin, uninterrupted karma (Avici karma) arises, and uninterrupted karma (Avici karma) is formed. The remaining twelve sentences, because the mind is lightly burdened with sin, do not form uninterrupted karma (Avici karma).'
The summary verse says:
The first six lines all start with unlawful, the middle six lines start and have the middle as lawful, it should be known, The bottom six lines start and the first three lines are of an unlawful mind, the bottom three lines are lawful, it should be recognized. The first six lines have the middle and top as unlawful, the bottom three lines are lawful thought, the principle should be known, The middle six lines have the middle the same as this, the bottom six lines have the middle full of doubt. The first six lines have the back and top three lines, unlawful, lawful thought, and doubt, The remaining five places are all the same as this, therefore it becomes eighteen different.
Unlawful unlawful unlawful, unlawful unlawful lawful, unlawful unlawful doubtful, unlawful lawful unlawful, unlawful lawful lawful, unlawful lawful doubtful, lawful unlawful unlawful, lawful unlawful lawful, lawful unlawful doubtful, lawful lawful unlawful, lawful lawful lawful, lawful lawful doubtful, unlawful doubtful unlawful, unlawful doubtful lawful, unlawful doubtful doubtful, lawful doubtful unlawful, lawful doubtful lawful, lawful doubtful doubtful.
(Although there are prose and summary verses, there is still concern that beginners cannot understand the distinction, so the topics are listed again according to the verses, wanting to make the prose easy to understand, without hindering the understanding of beginners, the eighteen situations are clear, hoping that there will be no more doubts about later statements; and also worried that the copyist will make mistakes, and there will be translation errors, so it is printed again in nine lines, hoping that there will be no errors like 'three pigs crossing the river'. Examining in detail the transmission of the Vinaya teachings through many eras, the translators of the four divisions of scriptures have all been diligent and devoted, some personally wading through the Dragon River, and some transmitting texts in Luoyang, but the number of sentences for breaking the Sangha has mostly not been explained in detail, causing later generations to doubt. Ultimately, those who search the scriptures year after year doubt the sections of the scriptures, those who explore the meaning are confused by the boundaries of the meaning, and those who write commentaries and explanations all doubt the previous statements. From this it can be known that they lightly sacrificed their lives and shook their staffs in the Crane Forest, and selflessly saved people and lifted their robes on Vulture Peak.)
，頗得詳談疑滯抉擇是非，冀補闕遺永除惶惑。望龍華之後會，得法忍于初心，福被無疆俱時啟悟。)
鄔波離請世尊曰：「大德！若是破僧，皆是僧伽擾亂；若是擾亂，即是破僧耶？」佛言：「自有破僧而非擾亂，應為四句。云何破僧而非擾亂？自有僧破而不受行十四種破壞之事。云何僧伽擾亂而非破僧？自有受行十四種破壞之事，然非破僧。云何擾亂而為破僧？謂受行十四種事，併爲破僧。有二俱無，謂除前相，是四句。」
「大德！若有破僧皆別住，但有別住即破僧耶？」
「應為四句。」
爾時世尊為阿若憍陳如及八萬天子，以施法味皆令充足。爾時苾芻咸皆有疑，請問世尊：「彼憍陳如及諸天子，先作何業令法味具足？」
佛告諸苾芻：「汝等諦聽！我于往昔在不定聚，于大海中而作龜身，于諸龜中而復為王。後於異時有五百商人，乘舡入海到于寶所採種種寶。既獲寶已而還本國，于其中路遇磨竭魚非理損舡，諸商人等皆悉悲號同聲大叫。時彼龜王聞此叫聲從水而出，詣商人所作是言：『汝等勿怖，宜上我背。我今載汝令得出海身命得全。』於是眾商一時乘龜而發趣岸，人眾既多所載極重，住于精進心不退轉，受大疲苦既已度畢，便於岸上展頭而臥。去身不遠有諸蟻城，其
{ "translations": [ '能夠詳細討論疑難，決斷是非，希望彌補缺失，永遠消除惶恐迷惑。期望在彌勒菩薩龍華樹下的聚會之後，能夠在一開始就獲得對佛法的堅定信念（法忍），福澤無邊，共同開啟智慧。)', '', '鄔波離（Upali，佛陀十大弟子之一，持戒第一）請問世尊說：「大德！如果是破僧（Sangha，僧團），都是僧團的擾亂；如果是擾亂，就是破僧嗎？」佛說：「有的是破僧而非擾亂，應該分為四種情況。什麼是破僧而非擾亂？有的是僧團破裂，但不接受和實行十四種破壞僧團的行為。什麼是僧團擾亂而非破僧？有的是接受和實行十四種破壞僧團的行為，但並非破僧。什麼是擾亂而且是破僧？就是接受和實行十四種破壞僧團的行為，並且導致僧團破裂。還有一種是兩者都沒有，就是排除以上情況，這就是四句。」', '', '「大德！如果有人破僧，都要別住（與僧團隔離居住），只要別住就是破僧嗎？」', '', '「應該分為四種情況。」', '', '這時，世尊為阿若憍陳如（Ajnatakaundinya，五比丘之一，最初得度者）和八萬天子，以佛法的美味使他們都得到滿足。當時，比丘們都感到疑惑，請問世尊：「這位憍陳如和各位天子，先前做了什麼善業，才能使他們對佛法的領悟如此圓滿？」', '', '佛告訴各位比丘：「你們仔細聽！我在過去世，處在不定聚（指善惡未定的眾生），在大海中做烏龜，在烏龜中又是龜王。後來在某個時候，有五百個商人，乘船入海到寶藏之地採集各種寶物。得到寶物后返回本國，在途中遇到磨竭魚（Makara，海中一種巨大的魚）不講道理地損壞了船隻，商人們都悲傷哭號，同聲大叫。當時，龜王聽到叫聲從水中出來，到商人們那裡說：『你們不要害怕，應該到我的背上來。我現在載你們離開大海，讓你們保全性命。』於是眾商人一時都爬到龜背上，向岸邊出發，因為人多貨物重，龜王堅持精進，心不退轉，忍受巨大的疲勞，終於把他們全部送到岸邊，然後在岸上伸出頭休息。離龜身不遠的地方有許多螞蟻窩，那些螞蟻窩......"' ], "english_translations": [ 'Being able to discuss doubts in detail, resolve right and wrong, hoping to make up for deficiencies, and forever eliminate fear and confusion. Hoping that after the assembly under the Dragon Flower Tree of Maitreya (the future Buddha), one can obtain unwavering faith in the Dharma (法忍, Dharma-kshanti) from the very beginning, and that blessings will be boundless, and everyone will awaken at the same time.)', '', 'Upali (鄔波離, one of the ten major disciples of the Buddha, foremost in upholding the precepts) asked the World Honored One: 『Great Virtue! If it is breaking the Sangha (僧伽, monastic community), is it all disturbance of the Sangha; if it is disturbance, is it breaking the Sangha?』 The Buddha said: 『There is breaking the Sangha that is not disturbance, which should be divided into four situations. What is breaking the Sangha that is not disturbance? There is a Sangha that is broken but does not accept or practice the fourteen kinds of acts that destroy the Sangha. What is disturbance of the Sangha that is not breaking the Sangha? There are those who accept and practice the fourteen kinds of acts that destroy the Sangha, but it is not breaking the Sangha. What is disturbance and also breaking the Sangha? It is accepting and practicing the fourteen kinds of acts, and it leads to the breaking of the Sangha. There is also a situation where neither exists, which is excluding the above situations, these are the four sentences.』', '', '『Great Virtue! If someone breaks the Sangha, they must live separately (isolated from the Sangha), is it that as long as they live separately, it is breaking the Sangha?』', '', '『It should be divided into four situations.』', '', 'At this time, the World Honored One satisfied Ajnatakaundinya (阿若憍陳如, one of the five Bhikkhus, the first to be enlightened) and eighty thousand devas (天子, celestial beings) with the taste of the Dharma. At that time, the Bhikkhus (苾芻, monks) were all doubtful and asked the World Honored One: 『What good deeds did this Ajnatakaundinya and these devas do in the past, so that their understanding of the Dharma is so complete?』', '', 'The Buddha told the Bhikkhus: 『Listen carefully! In the past, I was in an undetermined state (不定聚, referring to sentient beings whose good and evil are not yet determined), and I was a turtle in the great sea, and among the turtles, I was the turtle king. Later, at one time, there were five hundred merchants who sailed into the sea to a treasure land to collect various treasures. After obtaining the treasures, they returned to their country, and on the way, they encountered a Makara (磨竭魚, a huge fish in the sea) that unreasonably damaged the ship, and the merchants all cried sadly and shouted in unison. At that time, the turtle king heard the shouts and came out of the water, went to the merchants and said: 『Do not be afraid, you should come onto my back. I will now carry you away from the sea and save your lives.』 So the merchants all climbed onto the turtle\'s back at once and set off towards the shore. Because there were many people and heavy goods, the turtle king persisted in diligence, his mind did not retreat, he endured great fatigue, and finally brought them all to the shore, and then stretched out his head to rest on the shore. Not far from the turtle\'s body were many ant nests, those ant nests...』" ] }
中一蟻漸次遊行，聞龜香氣前至龜所，乃見此龜舒頸而臥，身既廣大復不動搖。蟻即速行至於本城，呼諸蟻眾其數八萬同時往彼。是時彼龜睡重如死，都不覺知，蟻食面板睏乏未覺。漸食精肉方始覺知，乃見諸蟻遍身而食，便作是念：『我若動搖迴轉身者，必當害蟻，乍可棄捨身命，終不損他。』作是念已，支節將散要處穿穴，便發願言：『如我今世以身血肉濟諸蟻等令得充足，于當來世證菩提時，此諸蟻等皆以法味令其充足。』」佛告諸苾芻等：「勿生異念，往昔龜王者，即我身是。彼引導蟻子，即憍陳如是。彼八萬蟻，以憍陳如引來食我血肉得使充足，即八萬諸天是。我以過去世以血肉充足，今世成佛以法味充足。苾芻當知：如常所說黑、雜二業，汝應當舍；白白之業，汝應當修。」
爾時世尊為五苾芻先說法味，皆令充足，超生死海，將趣勝因究竟涅盤。爾時苾芻咸皆有疑，請問世尊：「此五苾芻先作何業，得法味具足？大師哀愍，于生死海強拔令出，方便安置究竟涅槃。唯愿為說。」
佛告諸苾芻：「此非希有！我今於此離貪、瞋、癡，生老病死、憂悲苦惱皆悉解脫，一切智、一切種智、一切智智皆得自在，此五苾芻以法味具足，于生死海強令出離，安置究竟涅槃。我于昔時未離貪、瞋、癡、生
【現代漢語翻譯】 現代漢語譯本：中一蟻群逐漸前進，聞到龜的香氣，來到龜所在的地方，看見這隻龜伸長脖子躺在那裡，身體既廣大又不搖動。螞蟻立刻快速返回蟻穴，呼喚所有螞蟻，總共有八萬只，同時前往那裡。當時那隻龜睡得很沉，像死了一樣，完全沒有察覺，螞蟻啃食它的面板，感到睏乏也沒有醒來。漸漸地啃食到肉，才開始察覺，看見許多螞蟻遍佈全身啃食，便這樣想：『我如果動搖或轉身，必定會傷害這些螞蟻，寧可捨棄身命，終究不損害它們。』這樣想完，肢體將要散開，要害之處被穿透，便發願說：『如果我今生用身體的血肉來救濟這些螞蟻，使它們得到充足，在未來世證得菩提的時候，這些螞蟻都用佛法來使它們得到充足。』」佛告訴各位比丘等：『不要產生其他的想法，往昔的龜王，就是我的前身。那位引導螞蟻的人，就是憍陳如（Ajñata Kaundinya）(五比丘之首) 。那八萬只螞蟻，被憍陳如引導來吃我的血肉，得到充足，就是八萬諸天。我以過去世的血肉使他們充足，今世成佛用佛法使他們充足。比丘應當知道：正如我常說的黑業、雜業，你們應當捨棄；白業、白業，你們應當修習。』 當時世尊為五位比丘首先宣說佛法的滋味，使他們都得到滿足，超越生死的苦海，將要走向殊勝的因緣，最終達到涅槃。當時比丘們都感到疑惑，請問世尊：『這五位比丘過去做了什麼業，能夠得到佛法的滋味如此具足？大師慈悲憐憫，從生死的苦海中強行拔出他們，方便地安置在究竟的涅槃之中。希望您能為我們解說。』 佛告訴各位比丘：『這沒有什麼稀奇的！我現在已經遠離貪婪、嗔恨、愚癡，生老病死、憂愁悲傷苦惱都全部解脫，一切智（Sarvajna）、一切種智（Sarvakarajnata）、一切智智（Sarvajnanajnana）都得到自在，這五位比丘以佛法的滋味具足，從生死的苦海中強行使他們脫離，安置在究竟的涅槃之中。我在過去世還沒有遠離貪婪、嗔恨、愚癡、生
【English Translation】 English version: Once, a group of ants gradually advanced, smelling the fragrance of a turtle. They arrived at the turtle's location and saw it lying there with its neck stretched out, its body large and unmoving. The ants quickly returned to their anthill and summoned all the ants, a total of eighty thousand, who simultaneously went to the turtle. At that time, the turtle was sleeping deeply, as if dead, and was completely unaware. The ants ate its skin, and even when they felt tired, it did not wake up. Gradually, they began to eat its flesh, and only then did it begin to notice. It saw many ants all over its body, eating it, and it thought: 'If I move or turn around, I will surely harm these ants. I would rather give up my life than hurt them.' Having thought this, its limbs were about to fall apart, and its vital points were being pierced. It then made a vow: 'If in this life I use my body's blood and flesh to help these ants, so that they may be satisfied, then in a future life, when I attain Bodhi, I will satisfy these ants with the taste of the Dharma (Buddha's teaching).' The Buddha told the Bhikshus (monks): 'Do not have any other thoughts. The turtle king of the past was my past self. The one who guided the ants was Ajñata Kaundinya (one of the first five disciples of the Buddha). The eighty thousand ants, led by Ajñata Kaundinya, came to eat my flesh and blood and were satisfied; they are the eighty thousand devas (gods). I satisfied them with my flesh and blood in a past life, and in this life, having become a Buddha, I satisfy them with the taste of the Dharma. Bhikshus, you should know: as I have often said, you should abandon black karma and mixed karma; you should cultivate white karma and white karma.' At that time, the World Honored One (Buddha) first spoke of the taste of the Dharma for the five Bhikshus, satisfying them all, transcending the sea of birth and death, and leading them towards the supreme cause, ultimately reaching Nirvana (liberation). At that time, the Bhikshus were all doubtful and asked the World Honored One: 'What karma did these five Bhikshus perform in the past that they were able to receive such a complete taste of the Dharma? The Great Master (Buddha) compassionately pulled them out of the sea of birth and death and conveniently placed them in ultimate Nirvana. We hope that you can explain this to us.' The Buddha told the Bhikshus: 'This is not rare! I have now become free from greed, hatred, and delusion, and have completely liberated myself from birth, old age, sickness, death, sorrow, grief, and suffering. I have attained complete mastery of Sarvajna (all-knowing), Sarvakarajnata (knowledge of all aspects), and Sarvajnanajnana (knowledge of all knowledge). These five Bhikshus, with the complete taste of the Dharma, have been forcibly liberated from the sea of birth and death and placed in ultimate Nirvana. In a past life, I had not yet freed myself from greed, hatred, delusion, birth
老病死，未得解脫，尚為此輩，我以身血充足已，令住五戒，此是希有。汝等諦聽！往昔波羅痆斯城中有一國王名金剛臂，正法化世國土安樂，人民熾盛五穀豐熟。其王淳信稟性賢善，樂自利他有慈悲心，具大威德樂行正法，憐愍眾生諸有財物能捨能施，于大舍中而自安住。彼王極修習慈悲，晝夜六時入慈悲定，為入定故，所有求者皆不得施。王知此事告群臣曰：『于城四門各置施堂用貯財物，若有沙門、婆羅門、貧窮、孤露、遠來求者，皆悉與之。』群臣聞敕即奉王命，于波羅痆斯城四門，各置施堂，積貯財物及諸飲食、衣服、臥具、金銀、摩尼、真珠、琉璃、螺石、珊瑚、馬瑙、璧玉、珂貝、赤真珠、右旋螺貝等大物資糧安置其中，為給施充足貧窮故。又于異時，多聞藥叉從阿洛迦筏底王城驅出，吸人精氣。五藥叉處處遊行，至波羅痆斯城外，乃見牧牛羊及負柴草人，並店肆諸估賣人。見已即問諸人：『汝等豈不怖我？』諸人報曰：『何故怖汝？』藥叉又報：『何故不怖？』諸人報曰：『我王性大慈悲，于諸有情利樂意樂，晝夜六時入慈悲定。』時彼藥叉即便化身為婆羅門游四施堂。既見知已，時金臂王從定而出，遂整衣服具諸威儀。時五藥叉往至王所，舉手讚歎：『唯愿大王！福壽長遠。』白言：『大王！我今
【現代漢語翻譯】 現代漢語譯本： 那些年老、生病、將死之人，尚未得到解脫，仍然是這樣的人，我用自己的身血來滿足他們，讓他們能夠遵守五戒，這是多麼稀有難得的事情啊。你們仔細聽好！ 過去在波羅痆斯（Bārāṇasī，古印度城市名）城中，有一位國王名叫金剛臂（Vajrabāhu），他以正法治理國家，使國土安樂，人民興盛，五穀豐收。這位國王心地純正，天性賢良，喜歡利益自己和他人，具有慈悲心，具備偉大的威德，樂於奉行正法，憐憫眾生，對於所有的財物能夠捨棄並佈施，在大布施中安住。 這位國王極其修習慈悲，日夜六時都進入慈悲禪定，因為入定的緣故，所有前來求助的人都無法得到施捨。國王知道這件事後，告訴群臣說：『在城的四個城門各設定施捨堂，用來儲存財物，如果有沙門（Śramaṇa，佛教出家修行者）、婆羅門（Brāhmaṇa，古印度教祭司）、貧窮的人、孤兒、遠道而來求助的人，都全部給予他們。』 群臣聽了國王的命令，立即遵照執行，在波羅痆斯城的四個城門，各設定施捨堂，積聚儲存財物以及各種飲食、衣服、臥具、金銀、摩尼（maṇi，寶珠）、真珠（珍珠）、琉璃（vaiḍūrya，一種寶石）、螺石、珊瑚（pravāla，一種海洋生物）、瑪瑙（aśmagarbha，一種寶石）、璧玉、珂貝（一種貝殼）、赤真珠、右旋螺貝等大量的物資糧食安置在其中，爲了充分地供給貧窮的人。 又在其他時候，多聞藥叉（Yakṣa，夜叉，一種神）從阿洛迦筏底（Alakāvatī，城市名）王城被驅逐出來，吸食人的精氣。五個藥叉到處**，到達波羅痆斯城外，看見牧牛羊的人以及揹負柴草的人，還有店舖里做買賣的人。看見后就問這些人：『你們難道不害怕我嗎？』這些人回答說：『為什麼要害怕你？』藥叉又問：『為什麼不害怕？』這些人回答說：『我們的國王天性大慈大悲，對於所有的有情眾生都心懷利益和快樂，日夜六時都進入慈悲禪定。』 當時那些藥叉就變化成婆羅門，在四個施捨堂遊走。金臂王（Vajrabāhu）從禪定中出來后，整理好衣服，具備各種威儀。這時五個藥叉來到國王那裡，舉起手讚歎說：『希望大王！福壽綿長。』稟告說：『大王！我們現在
【English Translation】 English version: Those who are old, sick, and dying, not yet liberated, are still in this state. I will satisfy them with my own blood and flesh, enabling them to abide by the five precepts. This is truly rare and precious. Listen carefully! In the past, in the city of Bārāṇasī (ancient Indian city), there was a king named Vajrabāhu (Diamond Arm). He governed the country with the righteous Dharma, bringing peace and prosperity to the land, and abundance to the people and crops. This king was pure in heart, virtuous in nature, delighted in benefiting himself and others, possessed compassion, had great power and virtue, and rejoiced in practicing the righteous Dharma. He was compassionate towards all beings, and was able to relinquish and donate all his possessions, abiding in great generosity. This king cultivated compassion extensively, entering into the Samādhi (meditative state) of compassion six times day and night. Because of his entering into Samādhi, all those who came seeking help were unable to receive alms. Knowing this, the king told his ministers: 'Establish alms halls at each of the four gates of the city to store wealth and goods. If there are Śramaṇas (Buddhist renunciates), Brāhmaṇas (ancient Indian priests), the poor, orphans, or those who come from afar seeking help, give to them all.' Upon hearing the king's command, the ministers immediately obeyed, establishing alms halls at each of the four gates of the city of Bārāṇasī. They accumulated and stored wealth, various foods, clothing, bedding, gold, silver, maṇi (jewels), pearls, vaiḍūrya (a type of gemstone), conch stones, coral (a marine organism), aśmagarbha (agate), jade, cowrie shells, red pearls, right-spiraling conch shells, and other large quantities of supplies and provisions within them, in order to sufficiently provide for the poor. At another time, a Yakṣa (a type of spirit) was driven out from the city of Alakāvatī (city name) by the multi-learned Yakṣa, who sucked people's essence. Five Yakṣas roamed everywhere**, arriving outside the city of Bārāṇasī. They saw people herding cattle and sheep, carrying firewood, and merchants selling goods in shops. Upon seeing them, they asked: 'Are you not afraid of me?' The people replied: 'Why should we be afraid of you?' The Yakṣa asked again: 'Why are you not afraid?' The people replied: 'Our king is by nature greatly compassionate, cherishing the intention of benefiting and bringing happiness to all sentient beings, and enters into the Samādhi of compassion six times day and night.' At that time, those Yakṣas transformed into Brāhmaṇas and wandered through the four alms halls. After King Vajrabāhu emerged from Samādhi, he arranged his clothes and assumed all his dignified bearing. Then the five Yakṣas went to the king, raised their hands in praise, and said: 'May the Great King have long life and prosperity!' They reported: 'Great King! We are now
飢渴，唯愿慈悲佈施飲食。』王告侍臣當施種種上妙飲食。時五藥叉即白王言：『我渴飲血，饑唯食肉，不吃餘食。』王告侍臣：『勿損眾生，當可求覓自死血肉，施彼令食。』時五藥叉復白王言：『我今所食惟熱肉血，而不食彼自死肉血。』王既聞已復作是念：『不可損生施彼而食，當以我身熱血熱肉施彼食之。』作是念已，即命醫人。醫既到已，王尋報言：『當刺我身五處出血，令五藥叉各各飲之。』醫便答王：『此五藥叉至極下品，我今不忍刺王出血。』王善醫術皆悉明瞭，遂自以針刺其五處，令血流出令彼飽滿，復為說法令其充足，授與五戒。」佛告諸苾芻：「勿生異念！彼金臂王即我身是，五藥叉者五苾芻是。我于往時施彼血肉及為說法授與五戒。我於今時，為說正法令住見諦究竟涅槃。汝諸苾芻！應如是學。」
爾時世尊為五苾芻先說法味，皆令充足，超生死海令住見諦，究竟涅槃。時諸苾芻以生疑念，為斷疑故白言：「世尊！此五苾芻有何因緣？世尊以正法味令其充足，于生死海拔之令出，令其安住究竟涅槃。」
佛告苾芻：「此非希有，我今於此離貪、瞋、癡，生老病死憂悲苦惱皆悉解脫；一切智、一切種智、一切智智皆得自在，令五苾芻法味充足，于生死海拔之令出，究竟涅槃。我于
【現代漢語翻譯】 現代漢語譯本 『我感到飢渴，只希望您慈悲地佈施飲食。』國王告訴侍臣，要佈施各種上好的飲食。這時，五個藥叉（Yaksha，一種鬼神）對國王說：『我們口渴要喝血，飢餓要吃肉，不吃其他的食物。』國王告訴侍臣：『不要傷害眾生，應該尋找自然死亡的血肉，佈施給他們吃。』這時，五個藥叉又對國王說：『我們現在要吃的是熱的肉和血，不吃那些自然死亡的肉和血。』國王聽了之後，又這樣想：『不能傷害生命來佈施給他們吃，應該用我自己的身體的熱血熱肉佈施給他們吃。』這樣想了之後，就命令醫生來。醫生來了之後，國王就告訴他：『你用針刺我身體的五個地方出血，讓五個藥叉各自飲用。』醫生便回答國王：『這五個藥叉是極其下品的，我現在不忍心刺您的身體出血。』國王對醫術都非常明瞭，於是自己用針刺自己的五個地方，讓血流出來讓他們飽滿，又為他們說法，讓他們充足，授予他們五戒。」佛告訴各位比丘（Bhikkhu，佛教出家男眾）：『不要產生其他的想法！那位金臂王就是我的前身，五個藥叉就是這五個比丘。我在過去的時候佈施給他們血肉，並且為他們說法，授予他們五戒。我現在為他們說正法，讓他們安住于見諦（Dṛṣṭi-satya，佛教術語，指證悟真理），最終達到涅槃（Nirvana，佛教術語，指解脫）。你們各位比丘！應該這樣學習。』 這時，世尊為五個比丘先說法味，都讓他們充足，超越生死之海，讓他們安住于見諦，最終達到涅槃。這時，各位比丘產生了疑問，爲了斷除疑問，就問：『世尊！這五個比丘有什麼因緣？世尊用正法之味讓他們充足，于生死之海中拔出他們，讓他們安住于究竟涅槃。』 佛告訴比丘們：『這沒有什麼稀奇的，我現在於此地遠離貪（Lobha，佛教術語，指貪婪）、嗔（Dosa，佛教術語，指嗔恨）、癡（Moha，佛教術語，指愚癡），生老病死憂悲苦惱都全部解脫；一切智（Sarvajnatva，佛教術語，指對一切事物普遍的智慧）、一切種智（Sarvakarajnata，佛教術語，指對一切事物各個方面的智慧）、一切智智（Sarvajnanajnana，佛教術語，指對一切智慧的智慧）都得到自在，讓五個比丘法味充足，于生死之海中拔出他們，最終達到涅槃。我在
【English Translation】 English version 『I am hungry and thirsty, I only wish for your compassionate alms of food and drink.』 The king told his attendants to offer all kinds of excellent food and drink. At that time, the five Yakshas (Yaksha, a type of spirit or demon) said to the king: 『We are thirsty for blood and hungry only for meat, we do not eat other food.』 The king told his attendants: 『Do not harm sentient beings, you should seek out blood and meat from those who have died naturally, and give it to them to eat.』 At that time, the five Yakshas again said to the king: 『What we eat now is only hot meat and blood, and we do not eat the meat and blood of those who have died naturally.』 After hearing this, the king thought: 『I cannot harm living beings to give them to eat, I should use my own body's hot blood and hot meat to give them to eat.』 After thinking this, he ordered the physician to come. After the physician arrived, the king told him: 『You should pierce five places on my body to draw blood, so that the five Yakshas can each drink it.』 The physician then replied to the king: 『These five Yakshas are of the lowest kind, I cannot bear to pierce your body to draw blood.』 The king was very clear about medical skills, so he pierced five places on his own body with a needle, letting the blood flow out to satisfy them, and he also preached the Dharma to them, satisfying them, and gave them the five precepts.』 The Buddha told the Bhikkhus (Bhikkhu, a Buddhist monk): 『Do not have other thoughts! That Golden-Armed King was my past life, and the five Yakshas are these five Bhikkhus. In the past, I gave them blood and meat, and I preached the Dharma to them, giving them the five precepts. Now I preach the Right Dharma to them, so that they may abide in Dṛṣṭi-satya (Dṛṣṭi-satya, seeing the truth), and ultimately attain Nirvana (Nirvana, liberation). You Bhikkhus! Should learn in this way.』 At that time, the World Honored One first preached the taste of the Dharma to the five Bhikkhus, satisfying them all, transcending the sea of birth and death, and causing them to abide in Dṛṣṭi-satya, ultimately attaining Nirvana. At that time, the Bhikkhus had doubts, and in order to dispel their doubts, they asked: 『World Honored One! What is the cause and condition of these five Bhikkhus? The World Honored One satisfied them with the taste of the Right Dharma, pulled them out of the sea of birth and death, and caused them to abide in ultimate Nirvana.』 The Buddha told the Bhikkhus: 『This is not rare, now I am here free from Lobha (Lobha, greed), Dosa (Dosa, hatred), and Moha (Moha, delusion), birth, old age, sickness, death, sorrow, grief, and suffering are all liberated; Sarvajnatva (Sarvajnatva, omniscience), Sarvakarajnata (Sarvakarajnata, knowledge of all aspects), and Sarvajnanajnana (Sarvajnanajnana, knowledge of all knowledge) are all attained freely, satisfying the five Bhikkhus with the taste of the Dharma, pulling them out of the sea of birth and death, and ultimately attaining Nirvana. I am
往昔，未離貪、瞋、癡，生老病死憂悲苦惱未得解脫，尚為此輩以其身血令其充足，授以五戒，此為希有。汝等諦聽！往昔波羅痆斯城有大王號為慈力，如法化世人民熾盛，五穀熟成安隱豐樂。其王本性有大慈悲，具大威德，于諸有情恒常憐愍。後於異時，多聞藥叉從阿洛迦伐底城驅出，吸人精氣。時五藥叉處處遊行，至波羅痆斯城，不見諸人設於祭食，心生瞋怒，于其國中多諸疾疫，死者極眾。爾時群臣以事白王：『王今國內死者極眾。』時王便敕諸臣：『汝等於其城內唱令遍告：「王敕汝等，我于有情為欲利益，專心勤求日夜不斷。汝等諸人于諸有情起大慈心，常修此心諸災寂靜。」』時諸人等奉王敕已，于諸有情發大慈心，彼五藥叉于其國中不能為害，以諸有情發慈心故。時五藥叉，于其城外處處遊行，不能得入不能為害。城外乃見牧牛羊人、負柴薪人、並諸店肆估賣之者，見已即問：『汝等不怖於我？』彼人答曰：『何故怖汝？』藥叉報言：『何故不怖？』諸人答曰：『我慈力王每常思惟，我亦思惟。』藥叉答曰：『彼慈力王思惟何事？』眾人答曰：『于諸有情常修慈心，以是思惟我等亦爾。』彼藥叉等聞是語已便作是念：『我等今者，以此諸人修慈悲故，於此城中不能損害。』彼諸藥叉城四門外遊行求見彼
【現代漢語翻譯】 現代漢語譯本： 過去，（如果）沒有脫離貪婪、嗔恨、愚癡，沒有從生老病死憂愁痛苦中解脫，還要爲了這些人，用自己的身體和血來讓他們滿足，並授予他們五戒，這真是稀有之事。你們仔細聽好！ 過去在波羅奈斯城（Bārāṇasī，古印度城市名）有一位偉大的國王，名叫慈力（Cīlaka，國王名），他如法治理國家，人民興旺，五穀豐收，安寧快樂。這位國王天性慈悲，具有崇高的威德，對一切眾生都恒常憐憫。 後來，在另一個時候，一個名叫多聞（Bahusruta，藥叉名）的藥叉（Yakṣa，一種神）從阿洛迦伐底城（Āḷakāvatī，城市名）被驅逐出來，他吸食人的精氣。當時，五個藥叉到處遊蕩，來到了波羅奈斯城，因為沒有看到人們設定祭祀食物，心中生起嗔怒，導致國內出現了很多疾病和瘟疫，死了很多人。 當時，大臣們將此事稟告國王：『大王，現在國內死了很多人。』國王於是命令大臣們：『你們在城內宣告：「國王命令你們，我爲了眾生的利益，專心勤奮地日夜尋求。你們這些人對一切眾生髮起大慈悲心，常常修習這種心，各種災難就會平息。」』 當時，人們遵從國王的命令后，對一切眾生髮起大慈悲心，那五個藥叉在這個國家中就不能作害，因為眾生髮起了慈悲心。當時，五個藥叉在城外到處遊蕩，不能進入，也不能作害。在城外，他們看見了放牛羊的人、背柴薪的人，以及各種店舖里做買賣的人，看見后就問：『你們不害怕我們嗎？』 那些人回答說：『為什麼要害怕你們？』藥叉說：『為什麼不害怕？』人們回答說：『我們的慈力王常常思惟（慈悲），我們也思惟（慈悲）。』藥叉問：『那位慈力王思惟什麼事？』眾人回答說：『他對一切眾生常常修習慈悲心，因為他這樣思惟，我們也這樣。』 那些藥叉聽到這些話后，就想：『我們現在因為這些人修習慈悲的緣故，在這個城中不能損害他們。』那些藥叉在城四門外遊蕩，想要見到那位國王。
【English Translation】 English version: In the past, (if) without being separated from greed, hatred, and delusion, without being liberated from birth, old age, sickness, death, sorrow, and suffering, one would still use one's own body and blood to satisfy these beings and bestow upon them the five precepts, this would be a rare thing. Listen carefully! In the past, in the city of Bārāṇasī (ancient Indian city name), there was a great king named Cīlaka (king's name), who governed the country according to the Dharma, and the people prospered, the five grains were abundant, and there was peace and happiness. This king was by nature compassionate, possessed great majesty and virtue, and was constantly merciful to all sentient beings. Later, at another time, a Yakṣa (a type of spirit) named Bahusruta (Yakṣa's name) was driven out of the city of Āḷakāvatī (city name), and he sucked the essence of people. At that time, five Yakṣas wandered everywhere and came to the city of Bārāṇasī. Because they did not see people setting up sacrificial food, anger arose in their hearts, causing many diseases and plagues in the country, and many people died. At that time, the ministers reported this matter to the king: 'Great King, now many people are dying in the country.' The king then ordered the ministers: 'You proclaim in the city: "The King orders you, I am seeking diligently day and night for the benefit of sentient beings. You people should generate great compassion towards all sentient beings, and constantly cultivate this mind, and all calamities will be pacified."' At that time, after the people obeyed the king's order, they generated great compassion towards all sentient beings, and the five Yakṣas could not harm them in this country, because the sentient beings had generated compassion. At that time, the five Yakṣas wandered everywhere outside the city, unable to enter and unable to harm. Outside the city, they saw people herding cattle and sheep, people carrying firewood, and people doing business in various shops. After seeing them, they asked: 'Are you not afraid of us?' Those people replied: 'Why should we be afraid of you?' The Yakṣas said: 'Why are you not afraid?' The people replied: 'Our King Cīlaka constantly contemplates (compassion), and we also contemplate (compassion).' The Yakṣas asked: 'What does that King Cīlaka contemplate?' The people replied: 'He constantly cultivates compassion towards all sentient beings, and because he thinks this way, so do we.' After hearing these words, those Yakṣas thought: 'We are now unable to harm them in this city because these people are cultivating compassion.' Those Yakṣas wandered outside the four gates of the city, wanting to see that king.
慈力王，後於異時彼慈力王因出城外，時藥叉等見慈力王，即便變身作婆羅門像，舉手嘆王，福壽長遠。白言：『大王！我今飢渴，唯愿慈悲施我飲食。』王告侍臣：『當施種種上妙飲食。』時五藥叉即白王言：『我渴飲血、饑惟食肉，不吃餘食。』王告侍臣：『勿損眾生，當可求覓自死血肉，施彼令食。』時五藥叉復白王言：『我今所食惟熱肉血，不食所有自死肉血。』王既聞已便作是念：『不可損生施彼而食，當以我身熱肉熱血施彼食之。』作是念已即命醫人，醫人到已王尋報言：『當刺我身五處出血，令五藥叉各各飲之。』醫人答王：『此五藥叉至極下品，今我不忍刺王出血。』時王善巧，一切方便皆悉明瞭，遂即以針刺其五處，令血流出令彼飽滿，復為說法令其充足，授以五戒。」爾時佛告諸苾芻等：「勿生異念，彼慈力王即我身是。五藥叉者，即憍陳如等五苾芻是。我于往昔施彼血肉，及為說法授與五戒。我於今日為說正法，令住見諦究竟涅槃。汝諸苾芻！應當修學。」
爾時世尊先六年苦行，然後成無上覺，往詣波羅痆斯城，度憍陳如五苾芻眾、次度耶舍五人、次度賢眾六十人民，是故苾芻其眾漸多。時諸苾芻心生疑念，復白佛言：「大德！世尊往作何業？今受六年苦行異熟。」佛告苾芻：「我自
【現代漢語翻譯】 現代漢語譯本：慈力王后來有一次出城，當時藥叉（Yaksha，一種鬼神）等看見慈力王，就變身成婆羅門的樣子，舉手讚歎國王，祝願他福壽綿長。他們說道：『大王！我們現在飢渴難耐，希望您能慈悲施捨我們飲食。』國王告訴侍臣：『應當施捨各種上等的美味飲食。』這時五個藥叉就對國王說：『我們口渴要喝血，飢餓要吃肉，不吃其他的食物。』國王告訴侍臣：『不要傷害眾生，應該尋找自然死亡的血肉，施捨給他們吃。』這時五個藥叉又對國王說：『我們現在要吃的只是熱的肉和血，不吃那些自然死亡的肉和血。』國王聽了之後，就想：『不能傷害生命來施捨給他們吃，應當用我自己的熱肉熱血施捨給他們吃。』這樣想著，就命令醫生來。醫生來了之後，國王就告訴他：『你應當刺我身上五個地方出血，讓五個藥叉各自飲用。』醫生回答國王：『這五個藥叉是極其下等的，現在我不忍心刺國王出血。』當時國王善於權巧，一切方便都非常明瞭，於是就自己用針刺自己的五個地方，讓血流出來讓他們飽滿，又為他們說法讓他們充足，並授予他們五戒。』當時佛告訴各位比丘（Bhiksu，佛教出家男眾）：『不要產生其他的想法，當時的慈力王就是我的前身。五個藥叉，就是憍陳如（Ajnatakaundinya，五比丘之首）等五個比丘。我在過去施捨給他們血肉，併爲他們說法，授予他們五戒。我今天為他們說正法，讓他們安住于見諦，最終達到涅槃（Nirvana，佛教術語，指解脫）。你們各位比丘！應當努力修學。』 當時世尊（Bhagavan，佛的尊稱）先進行了六年的苦行，然後成就了無上正覺，前往波羅痆斯（Varanasi，古印度城市名）城，度化了憍陳如等五位比丘，接著度化了耶舍（Yasa，一位富家子弟）等五人，然後度化了賢眾六十人，因此比丘的數量逐漸增多。當時各位比丘心中產生疑問，又問佛說：『大德！世尊過去做了什麼業？今生要承受六年苦行的異熟果報。』佛告訴比丘：『我自己……』
【English Translation】 English version: King Cilikarata, later, on one occasion, went outside the city. At that time, Yakshas (Yaksha, a type of spirit) saw King Cilikarata and transformed themselves into the appearance of Brahmins, raising their hands to praise the king, wishing him long life and prosperity. They said: 'Great King! We are now hungry and thirsty, we hope you can compassionately bestow food and drink upon us.' The king told his attendants: 'You should bestow various excellent and delicious foods.' At this time, the five Yakshas said to the king: 'We are thirsty and want to drink blood, and hungry and only eat meat, we do not eat other foods.' The king told his attendants: 'Do not harm sentient beings, you should seek out blood and meat from those who have died naturally, and give it to them to eat.' At this time, the five Yakshas again said to the king: 'What we eat now is only hot meat and blood, we do not eat the meat and blood of those who have died naturally.' After hearing this, the king thought: 'It is not possible to harm living beings to give them to eat, I should use my own hot meat and hot blood to give them to eat.' Thinking this, he ordered the physician to come. After the physician arrived, the king told him: 'You should pierce five places on my body to draw blood, so that the five Yakshas can each drink it.' The physician replied to the king: 'These five Yakshas are of the lowest kind, now I cannot bear to pierce the king to draw blood.' At that time, the king was skilled in skillful means, and was clear about all expedient methods, so he used a needle to pierce five places on his own body, letting the blood flow out to satisfy them, and also preached the Dharma to them to fulfill them, and bestowed upon them the five precepts.' At that time, the Buddha told the Bhiksus (Bhiksu, a Buddhist monk): 'Do not have other thoughts, the King Cilikarata at that time was my past self. The five Yakshas were the five Bhiksus, including Ajnatakaundinya (Ajnatakaundinya, the first of the five disciples). In the past, I gave them my blood and flesh, and preached the Dharma to them, bestowing upon them the five precepts. Today I preach the true Dharma to them, allowing them to abide in seeing the truth, and ultimately attain Nirvana (Nirvana, a state of enlightenment). You Bhiksus! Should diligently study and practice.' At that time, the Bhagavan (Bhagavan, a title for the Buddha) first practiced asceticism for six years, and then attained unsurpassed enlightenment, and went to the city of Varanasi (Varanasi, an ancient Indian city), to liberate the five Bhiksus including Ajnatakaundinya, then liberated Yasa (Yasa, a wealthy young man) and five others, then liberated sixty people of the virtuous assembly, therefore the number of Bhiksus gradually increased. At that time, the Bhiksus had doubts in their hearts, and asked the Buddha: 'Great Virtue! What karma did the Bhagavan perform in the past? That in this life he must endure the different ripening of six years of ascetic practice.' The Buddha told the Bhiksus: 'I myself...'
作業，還自受報。」
佛告諸苾芻：「我于往昔人壽二萬歲時，有一聚落名為分析，其聚落中人民熾盛、安隱豐樂、五穀成熟。其聚落中有婆羅門，名尼拘陀，多諸眷屬富饒自在。于中為主訖栗枳王，以此聚落施尼拘陀。彼婆羅門有一弟子名曰最勝，父母清凈氏族高良，乃至七祖並皆殊勝，學諸異論洞徹四明，諸有字書無不通悟，顏貌端正人所樂觀。時尼拘陀有五百弟子，常教讀誦。其聚落中復有陶師名曰喜護，歸依三寶深信四諦決定無疑，見四諦理證預流果，所有壞生營事之具皆悉棄捨，以鼠壤土用無蟲水及無蟲木造諸瓦器。以此器物置於門外，遍告諸人：『施我米豆，將此器去多少隨意。』所得米豆養盲父母，或時奉施迦攝如來。時彼最勝與其喜護，自少以來共為親友。後於異時，喜護往詣迦攝佛所，頭面禮足退坐一面。佛以種種微妙之法示教利喜為喜護說，時彼喜護聞法歡喜頂禮而去。時彼最勝乘白馬輅，與五百弟子前後圍繞從城而出，于其中路乃逢喜護，見已問言：『賢首！汝從何來？』喜護答言：『我從迦攝佛所供養禮拜而從彼來，今可共汝往詣佛所禮拜供養。』最勝答曰：『賢首！何須見佛而修供養。何以故？作此出家正覺難得。』喜護報言：『賢首！勿作是言。此迦攝佛，出家不久已得正覺，具
【現代漢語翻譯】 現代漢語譯本： 『作業，還自受報。』
佛告諸苾芻（比丘）：『我于往昔人壽二萬歲時，有一聚落（村落）名為分析，其聚落中人民熾盛、安隱豐樂、五穀成熟。其聚落中有婆羅門，名尼拘陀（榕樹），多諸眷屬富饒自在。于中為主訖栗枳（名字）王，以此聚落施尼拘陀。彼婆羅門有一弟子名曰最勝，父母清凈氏族高良，乃至七祖並皆殊勝，學諸異論洞徹四明，諸有字書無不通悟，顏貌端正人所樂觀。時尼拘陀有五百弟子，常教讀誦。其聚落中復有陶師名曰喜護，歸依三寶深信四諦決定無疑，見四諦理證預流果（須陀洹果），所有壞生營事之具皆悉棄捨，以鼠壤土用無蟲水及無蟲木造諸瓦器。以此器物置於門外，遍告諸人：『施我米豆，將此器去多少隨意。』所得米豆養盲父母，或時奉施迦攝如來（過去七佛之一）。時彼最勝與其喜護，自少以來共為親友。後於異時，喜護往詣迦攝佛所，頭面禮足退坐一面。佛以種種微妙之法示教利喜為喜護說，時彼喜護聞法歡喜頂禮而去。時彼最勝乘白馬輅（馬車），與五百弟子前後圍繞從城而出，于其中路乃逢喜護，見已問言：『賢首（對人的敬稱）！汝從何來？』喜護答言：『我從迦攝佛所供養禮拜而從彼來，今可共汝往詣佛所禮拜供養。』最勝答曰：『賢首！何須見佛而修供養。何以故？作此出家正覺難得。』喜護報言：『賢首！勿作是言。此迦攝佛，出家不久已得正覺，具
【English Translation】 English version: 'The action is done, and the retribution is received.'
The Buddha told the Bhikshus (monks): 'In the past, when people lived for twenty thousand years, there was a settlement called Analysis. The people in that settlement were prosperous, peaceful, joyful, and the five grains were abundant. In that settlement, there was a Brahmin named Nigrodha (Banyan tree), who had many relatives, was wealthy, and free. King Krikri (name) was the ruler there, and he gave this settlement to Nigrodha. That Brahmin had a disciple named Supreme Victory. His parents were pure, his clan was noble and virtuous, and even his seven ancestors were outstanding. He studied various doctrines, thoroughly understood the four Vedas, and was proficient in all written languages. His appearance was dignified and pleasing to people. At that time, Nigrodha had five hundred disciples, whom he constantly taught to recite. In that settlement, there was also a potter named Joyful Protector, who took refuge in the Three Jewels, deeply believed in the Four Noble Truths without any doubt, saw the truth of the Four Noble Truths and attained the Stream-enterer fruit (Sotapanna). He abandoned all tools for making a living and used rat-eaten soil, insect-free water, and insect-free wood to make various pottery. He placed these pottery items outside his door and announced to everyone: 'Give me rice and beans, and take these items away as much or as little as you like.' The rice and beans he obtained were used to support his blind parents, and sometimes he offered them to Kashyapa Buddha (one of the past seven Buddhas). At that time, Supreme Victory and Joyful Protector had been close friends since they were young. Later, at another time, Joyful Protector went to Kashyapa Buddha, prostrated himself at his feet, and sat to one side. The Buddha taught, instructed, and delighted Joyful Protector with various subtle teachings. Joyful Protector heard the Dharma, rejoiced, bowed, and left. At that time, Supreme Victory rode in a white horse-drawn carriage, surrounded by five hundred disciples, and went out of the city. On the road, he met Joyful Protector and asked him, 'Virtuous one! Where are you coming from?' Joyful Protector replied, 'I came from Kashyapa Buddha's place after making offerings and paying respects. Now, let's go together to the Buddha's place to pay respects and make offerings.' Supreme Victory replied, 'Virtuous one! Why is it necessary to see the Buddha and make offerings? Why? Because it is difficult to achieve enlightenment by becoming a renunciate.' Joyful Protector replied, 'Virtuous one! Do not say such things. This Kashyapa Buddha attained enlightenment not long after becoming a renunciate, possessing'
一切智正法現前。』時彼喜護如是三告：『我當與汝共往佛所。』時彼最勝亦復三答：『如是出家正覺難得。』喜護即便上彼車上，撮彼最勝共往佛所瞻仰禮拜。爾時見彼撮已便作是言：『彼迦攝佛，定是最勝無上大師，所有諸法並是殊勝。何以故？而彼喜護先來賢善，而無卒暴卒爾兇猛，為彼如來而撮於我。』作是念已，便告喜護：『汝當放我。』喜護答言：『我不放汝，汝若共我往世尊所供養禮拜，我當放汝。』如是三告。時彼最勝報言：『喜護！乘此車輅，我當與汝俱往佛所。』可通輅處乘輅而行，不通輅處便即徒步。既至佛所頂禮佛足退坐一面。爾時喜護從坐而起合掌白佛：『而此最勝不信三寶，唯愿世尊為說妙法，令彼最勝信佛法僧。』爾時世尊默然受請，即為最勝演說妙法示教利喜，乃至默然而住。爾時最勝告喜護言：『汝聞此法何不出家？』喜護答言：『最勝！汝可不知，我養二盲父母，時復供養迦攝如來。』最勝答言：『汝若不出家者，我今決定出家。』爾時喜護從坐而起白佛言：『世尊！今最勝於佛善說法毗奈耶中欲得出家。唯愿世尊聽其出家。』作是語已禮佛而坐。爾時世尊聽其最勝如法出家。爾時世尊從分析聚落往波羅痆城遊行人中，漸至彼城仙人墮處施鹿林中。爾時訖栗枳王聞佛遊行人間至
【現代漢語翻譯】 現代漢語譯本 一切智正法現前。』這時喜護這樣三次告訴最勝：『我應當與你一同前往佛陀那裡。』這時最勝也三次回答：『像這樣出家證得正覺是很難的。』喜護隨即登上他的車，拉著最勝一同前往佛陀那裡瞻仰禮拜。當時（人們）看見喜護拉著最勝，便這樣說道：『那位迦攝佛（Kashyapa Buddha，過去七佛之一），一定是至高無上的大師，他所擁有的所有法都是殊勝的。為什麼呢？因為那位喜護向來賢善，不會突然變得粗暴兇猛，卻爲了那位如來而拉著我。』這樣想著，便告訴喜護：『你應當放開我。』喜護回答說：『我不放開你，你如果和我一同前往世尊那裡供養禮拜，我就放開你。』這樣說了三次。這時最勝回答說：『喜護！乘坐這輛車，我應當與你一同前往佛陀那裡。』可以通行車的地方就乘車而行，不能通行車的地方就徒步而行。到達佛陀那裡后，頂禮佛足，退到一旁坐下。這時喜護從座位上站起來，合掌對佛陀說：『這位最勝不相信三寶（Buddha, Dharma, Sangha，佛、法、僧），唯愿世尊為他說微妙的佛法，使這位最勝相信佛、法、僧。』這時世尊默然接受了他的請求，隨即為最勝演說微妙的佛法，開示教導，令他歡喜，直到默然不語。這時最勝告訴喜護說：『你聽了這佛法為什麼不出家？』喜護回答說：『最勝！你可能不知道，我供養著兩位失明的父母，時常也供養迦攝如來。』最勝回答說：『你如果不願意出家，我現在就決定出家。』這時喜護從座位上站起來，對佛陀說：『世尊！現在最勝想要在佛陀善說的佛法和毗奈耶（Vinaya，戒律）中出家。唯愿世尊允許他出家。』說完這些話后，禮拜佛陀而坐。這時世尊允許最勝如法出家。這時世尊從分析聚落前往波羅痆斯城（Varanasi，古印度城市名），逐漸到達那座城市的仙人墮落之處的施鹿林（Deer Park，佛陀初轉法輪之地）。這時訖栗枳王（King Krikri，國王名）聽說佛陀到達人間。
【English Translation】 English version 『The perfect wisdom of the true Dharma is now present.』 Then, Hihu (a person's name) told Zuishou (a person's name) three times: 『I should go with you to the Buddha.』 Then, Zuishou also replied three times: 『It is difficult to renounce the world and attain perfect enlightenment in this way.』 Hihu then got on his chariot, took Zuishou, and went to the Buddha to pay homage and worship. At that time, seeing that he had taken him, they said: 『That Kashyapa Buddha (Kashyapa Buddha, one of the past seven Buddhas) must be the supreme master, and all the Dharmas he possesses are excellent. Why? Because that Hihu has always been virtuous and good, and he would not suddenly become violent and fierce, but he took me for that Tathagata.』 After thinking this, he told Hihu: 『You should let me go.』 Hihu replied: 『I will not let you go. If you go with me to the World Honored One to make offerings and worship, I will let you go.』 He said this three times. At that time, Zuishou replied: 『Hihu! Riding in this chariot, I should go with you to the Buddha.』 Where the chariot could pass, they traveled by chariot, and where the chariot could not pass, they walked on foot. After arriving at the Buddha's place, they prostrated themselves at the Buddha's feet and sat down to one side. At that time, Hihu rose from his seat, put his palms together, and said to the Buddha: 『This Zuishou does not believe in the Three Jewels (Buddha, Dharma, Sangha), I only wish that the World Honored One would speak the wonderful Dharma for him, so that this Zuishou would believe in the Buddha, Dharma, and Sangha.』 At that time, the World Honored One silently accepted his request, and then spoke the wonderful Dharma for Zuishou, teaching and guiding him, making him happy, until he remained silent. At that time, Zuishou told Hihu: 『Why don't you renounce the world after hearing this Dharma?』 Hihu replied: 『Zuishou! You may not know that I support two blind parents, and I often make offerings to Kashyapa Tathagata.』 Zuishou replied: 『If you are unwilling to renounce the world, I will now decide to renounce the world.』 At that time, Hihu rose from his seat and said to the Buddha: 『World Honored One! Now Zuishou wants to renounce the world in the well-spoken Dharma and Vinaya (Vinaya, precepts) of the Buddha. I only wish that the World Honored One would allow him to renounce the world.』 After saying these words, he bowed to the Buddha and sat down. At that time, the World Honored One allowed Zuishou to renounce the world according to the Dharma. At that time, the World Honored One went from the Analysis Village to the city of Varanasi (Varanasi, name of an ancient Indian city), gradually arriving at the Deer Park (Deer Park, the place where the Buddha first turned the wheel of Dharma) in the place where the immortals fell in that city. At that time, King Krikri (King Krikri, name of a king) heard that the Buddha had arrived in the human world.
施鹿林，王從城出往詣佛所。到已頂禮迦攝如來雙足退座一面，佛即為訖栗枳王演說妙法示教利喜，乃至默然而住。時訖栗枳王從座而起整衣服，而白佛言：『唯然世尊及苾芻眾，明日清旦受我所請，我于宮內施設供具，飯佛及僧。』世尊爾時默然受請。時訖栗枳王見世尊默然受請已，頂禮佛足從座而起，辭佛還歸。時王到已於其夜中，營事種種香美飲食，至晨朝時。鋪設勝座辦諸香水，作是事已令使白佛：『日時已至，唯愿知時。』迦攝佛于日初分，將諸苾芻，執持衣缽前後圍繞，往至其王設供養處。到已佛居眾首，余苾芻隨次，各敷座而坐。時訖栗枳王，以種種飲食，自授世尊及苾芻眾。供養已，佛及苾芻各攝缽器澡手嗽口，王執金瓶滿中盛水，於世尊前䠒跪而作是言：『唯愿世尊，我為世尊造立大寺，數滿五百院，是一一院，各置大小諸床敷具及香稻米，供佛世尊及苾芻眾。』爾時世尊告訖栗枳王：『汝今能發殊勝大心，此之功德如具受之。』訖栗枳王如是三請：『于夏三月，唯愿世尊受我種種四事供養，我為世尊造立五百大寺，是一一寺各置大床小床幾案毯褥枕，具各有五百，及上妙粳米種種珍奇，供養世尊並苾芻眾。』爾時世尊告訖栗枳王：『大王！今者能發此心，與辦無異。』時訖栗枳王白佛言：『世尊
！我今無供養世尊，有人已能如我誠心辦供養不？』世尊答曰：『大王！國內已有如是供養我者。』王便問曰：『其供養者名字是誰？』世尊報曰：『王之境內有聚落，名微頻持，有陶師名喜護住彼聚落，于佛法僧信心決定歸依三寶，見實諦理證得聖果，所有壞生營事之具，皆悉棄捨。以鼠壤土用無蟲水及無蟲木，造諸瓦器，以此器具置於門外，遍告諸人：「施我油麻米豆，將此器去多少隨意。」所得米豆等物養盲父母，亦復將來供養於我。』佛告王曰：『我於一時遊行城邑，至微頻持聚落食。時著衣持缽次第行乞，至陶師喜護家門已，徐徐打門。於時喜護陶師緣事他行，唯盲父母住於家內，聞打門聲來於門所，問言：「是何賢首？是何人者來打門耶？」佛言：「我迦攝波佛、應、正等覺，為食時故行乞至此。」彼即開門請我令入。既入其舍，彼盲者曰：「我有熟豆在盆器中，並有熟菜置於筐里，我今不見。唯愿世尊，恣意而取。」盲者又曰：「彼供養世尊施主，為他事暫出。」』爾時世尊告大王曰：『我當以作北俱盧洲法，而自手取食竟而出。陶師喜護后便至家，見其豆菜有人取處，問父母曰：「誰食此豆菜？」彼盲父母即如上事次第而說。喜護聞已甚大歡躍，而作是念：「我已得大利益，迦攝波佛入我舍內自恣取
【現代漢語翻譯】 現代漢語譯本 『我現在沒有東西可以供養世尊，是否有人能夠像我一樣以真誠的心意來準備供養呢？』世尊回答說：『大王！你的國家裡已經有人這樣供養我了。』國王便問道：『那位供養者叫什麼名字？』世尊告訴他說：『在你的境內有一個村落，名叫微頻持（Vipincchaka，地名），那裡住著一位陶工，名叫喜護（Sihaka，人名）。他對佛法僧三寶有堅定的信心，皈依三寶，明白了真實的道理，證得了聖果，已經捨棄了所有爲了生存而做的營生事務。他用沒有蟲子的泥土、沒有蟲子的水和沒有蟲子的木頭，製造各種瓦器，然後把這些瓦器放在門外，到處告訴人們：「請施捨我油麻、米豆，拿走這些器皿，數量多少隨意。」他用得到的米豆等物來贍養失明的父母，也用來供養我。』 佛告訴國王說：『有一次，我游化到**城邑，到達微頻持村落乞食。當時我穿著僧衣，拿著缽，依次乞食，到了陶工喜護的家門前，慢慢地敲門。當時喜護陶工因為有事外出了，只有失明的父母在家。他們聽到敲門聲，來到門邊，問道：「是哪位賢者？是什麼人來敲門呢？」佛說：「我是迦攝波佛（Kassapa Buddha，過去七佛之一）、應供、正等覺，因為到了吃飯的時間，所以來這裡乞食。」他們就打開門請我進去。進入他們家后，那位盲人說：「我有一些煮熟的豆子放在盆裡，還有一些煮熟的蔬菜放在筐里，我現在看不見。希望世尊隨意取用。」盲人又說：「那位供養世尊的施主，因為有事暫時出去了。」』 當時，世尊告訴大王說：『我當時就像在北俱盧洲（Uttarakuru，四大部洲之一）一樣，自己用手取食，吃完后就離開了。陶工喜護後來回到家，看到豆子和蔬菜被人取用過，就問父母說：「是誰吃了這些豆子和蔬菜？」他的盲人父母就把剛才發生的事情一五一十地告訴了他。喜護聽了之後非常高興，心想：「我已經得到了巨大的利益，迦攝波佛進入我的家中，隨意取用食物。』
【English Translation】 English version 'Now I have no offerings for the World Honored One. Is there anyone who can prepare offerings with as sincere a heart as I do?' The World Honored One replied, 'Great King! There is already someone in your kingdom who makes such offerings to me.' The king then asked, 'Who is the name of that offering maker?' The World Honored One said, 'In your territory, there is a village called Vipincchaka (name of a place), where a potter named Sihaka (name of a person) lives. He has firm faith in the Buddha, Dharma, and Sangha, takes refuge in the Triple Gem, understands the true principles, attains the holy fruit, and has abandoned all activities for making a living. He uses insect-free soil, insect-free water, and insect-free wood to make various earthenware vessels. He places these vessels outside his door and proclaims to everyone, "Please donate sesame, rice, and beans to me, and take these vessels away as you wish." He uses the rice, beans, and other things he receives to support his blind parents and also to make offerings to me.' The Buddha told the king, 'Once, I was wandering in **city, and arrived at the village of Vipincchaka to beg for food. At that time, I was wearing my robes, carrying my bowl, and begging from house to house. When I arrived at the door of the potter Sihaka's house, I gently knocked on the door. At that time, the potter Sihaka was out on business, and only his blind parents were at home. They heard the knocking and came to the door, asking, "Who is this virtuous one? Who is knocking on the door?" The Buddha said, "I am Kassapa Buddha (one of the past seven Buddhas), the worthy one, the perfectly enlightened one. Because it is time for a meal, I have come here to beg for food." They opened the door and invited me in. After entering their house, the blind man said, "I have some cooked beans in a basin and some cooked vegetables in a basket, but I cannot see them now. I hope the World Honored One will take whatever he wishes." The blind man also said, "The donor who makes offerings to the World Honored One is temporarily out on business."' At that time, the World Honored One told the Great King, 'I then acted as if I were in Uttarakuru (one of the four continents), taking food with my own hands and leaving after eating. The potter Sihaka later returned home and saw that the beans and vegetables had been taken. He asked his parents, "Who ate these beans and vegetables?" His blind parents told him everything that had happened. Sihaka was overjoyed and thought, "I have gained great benefit. Kassapa Buddha entered my house and freely took food."
食。」由此歡喜心故，跏趺七日入定。從定起已，緣是定故，正念不散，滿十五日恒無間斷，於七日中，緣定力故，家內食器飲食恒滿，供給父母而不乏少。』
「佛告王曰：『我于異時，住微頻持聚落安居三月，于其夏初時經苦雨，我所住處屋宇霖漏，喜護陶師有造作處廠屋，皆用新草而為覆苫。我于爾時告侍者苾芻曰：「汝等可共往喜護陶師有造作處，坼取彼廠苫屋新草將覆此屋。」彼苾芻等聞我語已，並依其教作所為事。於時喜護緣事他行，其喜護父母聞坼屋聲，便即問曰：「是何賢首？是何聖者？來坼喜護新覆草屋。」彼等報曰：「我是迦攝波應正等覺侍者苾芻，緣佛所居屋宇霖漏故，來取此所有新草，為迦攝波應正等覺，覆苫其屋。」陶師父母白聖者曰：「我兒不在，任聖者取。」諸苾芻等遂坼廠草苫我寺屋。喜護后還家，見其作廠坼卻新草，便問父母：「誰來坼我作廠新草將去？」父母報曰：「汝出不久，我聞坼廠，便問言：『是何聖者？是何賢者？坼我新草廠屋。』彼即答言：『我等苾芻是迦攝波應正等覺侍者苾芻，緣佛所居屋宇霖漏故，來取此所有新草，為迦攝波應正等覺覆苫其屋。』便即答言：『我兒不在，任意取將。』」時喜護聞父母說已甚大歡喜，便作是念：「我已得大利益，迦攝波佛
【現代漢語翻譯】 現代漢語譯本：『吃。』因為這個歡喜心，他跏趺坐了七天入定。從禪定中出來后，因為這個禪定的緣故，正念不散失，持續了十五天沒有間斷。在這七天中，因為禪定的力量，家裡的食器和飲食總是充滿，供給父母而不缺乏。
『佛告訴國王說：『我在其他時候，住在微頻持（Vipincchaka）聚落安居三個月，在那個夏天的開始，經歷了苦雨，我所住的地方屋頂漏雨。喜護（Siharakkhita）陶師有一個製作陶器的地方，廠房都用新草覆蓋。我在那時告訴侍者比丘們說：「你們可以一起去喜護陶師製作陶器的地方，拆取那些廠房覆蓋的新草，用來覆蓋這個屋頂。」那些比丘們聽了我的話后，都按照教導做了。當時喜護因為有事外出了，他的父母聽到拆屋的聲音，就問：「是哪位賢者？是哪位聖者？來拆喜護新覆蓋的草屋。」他們回答說：「我們是迦攝波（Kassapa）應正等覺的侍者比丘，因為佛陀居住的屋頂漏雨，所以來取這些新草，為迦攝波應正等覺覆蓋屋頂。」陶師的父母對比丘們說：「我兒子不在，任憑聖者們取用。」諸位比丘們於是拆了廠房的草覆蓋了我的寺廟屋頂。喜護後來回到家，看到他的作坊拆掉了新草，就問父母：「誰來拆我的作坊新草拿走了？」父母回答說：「你出去不久，我聽到拆作坊的聲音，就問：『是哪位聖者？是哪位賢者？拆我的新草廠房。』他們就回答說：『我們這些比丘是迦攝波應正等覺的侍者比丘，因為佛陀居住的屋頂漏雨，所以來取這些新草，為迦攝波應正等覺覆蓋屋頂。』我就回答說：『我兒子不在，任意取用。』」當時喜護聽到父母這樣說，非常歡喜，就想：『我已經得到了大利益，迦攝波佛'
【English Translation】 English version: 'Eat.' Because of this joyful mind, he sat in the lotus position for seven days and entered into samadhi (meditative state). After arising from samadhi, because of this samadhi, his right mindfulness was not scattered, and it continued uninterrupted for fifteen days. During these seven days, because of the power of samadhi, the dishes and food in his house were always full, providing for his parents without any lack.'
'The Buddha told the king: 'At another time, I stayed in the Vipincchaka (Vipincchaka - name of a village) settlement for three months during the rainy season. At the beginning of that summer, I experienced heavy rain, and the roof of the place where I was staying was leaking. Siharakkhita (Siharakkhita - name of a potter) the potter had a workshop where pottery was made, and the sheds were all covered with new grass. At that time, I told the attendant monks, "You can go together to Siharakkhita the potter's workshop and take the new grass covering those sheds to cover this roof." After those monks heard my words, they all did as they were instructed. At that time, Siharakkhita was away on business. His parents heard the sound of the roof being dismantled and immediately asked, "Who is this virtuous one? Who is this holy one? Coming to dismantle Siharakkhita's newly covered grass roof." They replied, "We are the attendant monks of Kassapa (Kassapa - name of a previous Buddha), the perfectly enlightened one, and because the roof of the Buddha's residence is leaking, we have come to take this new grass to cover the roof for Kassapa, the perfectly enlightened one." The potter's parents said to the holy ones, "My son is not here, let the holy ones take it as they please." The monks then dismantled the grass from the sheds and covered the roof of my monastery. Siharakkhita later returned home and saw that the new grass had been removed from his workshop, so he asked his parents, "Who came and took away the new grass from my workshop?" His parents replied, "Not long after you left, I heard the sound of dismantling the workshop, so I asked, 'Who is this holy one? Who is this virtuous one? Dismantling my new grass workshop.' They replied, 'We monks are the attendant monks of Kassapa, the perfectly enlightened one, and because the roof of the Buddha's residence is leaking, we have come to take this new grass to cover the roof for Kassapa, the perfectly enlightened one.' I then replied, 'My son is not here, take it as you please.'" At that time, Siharakkhita heard his parents say this and was very happy, and he thought, 'I have already obtained great benefit, Kassapa Buddha'
於我家內自恣無難。」心既知已歡喜踴躍，跏趺七日專念相續，無時暫舍，以天福力雖於七日。其被坼屋雖大霖雨，一渧不漏。』
「佛告大王：『莫生異念，我今不受王請三月安居四事供養，猶如喜護新苫于廠。』時訖栗枳王白世尊言：『喜護今者獲大利益，迦攝波佛于喜護家受用無難。』時王隨喜，便說偈言：
「『諸祭祀中火為上， 圍陀之中神為上； 世間所尊王為上， 一切眾流海為上。 諸星宿中月為上， 諸耀之中日為上； 上下四維及天等， 供養世尊最為上。』
「爾時世尊，為訖栗枳王說其妙法示教利喜已，便即而去。時訖栗枳王便以種種諸供養具隨送世尊出聚落已，頂禮雙足繞佛三匝卻還本宮。命一使者，令送五百乘車各載粳米付與陶師：『當報喜護，此五百車所載粳米，當用供養汝盲父母及迦攝波如來。』是時使者既奉王教，將米付與即宣王命：『此五百車所載粳米，當用供養汝盲父母，並時時供養迦攝波佛。』時彼喜護見王米來，報使者曰：『王多事務，我不敢受。』」
佛告諸苾芻：「勿生異念，摩納婆者即我身是。由我往昔謗迦攝波佛不得正覺名，要須苦行；彼不勤苦，如何能得正等覺耶？由惡謗故，今我報得六年受苦。汝等苾芻應知，業
【現代漢語翻譯】 現代漢語譯本：『在我家中隨心所欲地修行，沒有任何困難。』喜護心中知曉后，歡喜雀躍，結跏趺坐七日，專心念佛，相續不斷，沒有一時一刻捨棄。憑藉天福的力量，即使過了七日，他家被拆的屋頂，即使遇到大雨，也一滴不漏。
佛告訴波斯匿王：『不要產生其他的想法，我現在不接受你請我三個月安居以及四事供養，就像喜護新近修繕了房屋一樣。』當時訖栗枳王（Kilikiraja，人名）對世尊說：『喜護現在獲得了巨大的利益，迦攝波佛（Kasyapa Buddha，過去七佛之一）在喜護家中接受供養沒有任何困難。』當時國王隨喜讚歎，便說了這首偈頌：
『在各種祭祀中，火祭是最上的；在《圍陀經》（Veda，古印度教的經書）中，神是最上的；世間所尊敬的，國王是最上的；一切河流中，大海是最上的。 在所有星宿中，月亮是最上的；在所有光芒中，太陽是最上的；無論上下四方還是天界，供養世尊是最為殊勝。』
當時世尊為訖栗枳王宣說了微妙的佛法，開示教導，令他歡喜，然後就離開了。當時訖栗枳王便用各種各樣的供養品，跟隨世尊走出聚落，頂禮世尊雙足，繞佛三圈后返回王宮。命令一位使者，用五百輛車裝載粳米送給陶師：『告訴喜護，這五百車所載的粳米，應當用來供養你失明的父母以及迦攝波如來。』當時使者接受了國王的命令，將米送去，並宣讀國王的命令：『這五百車所載的粳米，應當用來供養你失明的父母，並時時供養迦攝波佛。』當時喜護看到國王送來的米，告訴使者說：『國王政務繁忙，我不敢接受。』
佛告訴各位比丘：『不要產生其他的想法，那位摩納婆（Manava，青年）就是我的前身。由於我往昔誹謗迦攝波佛，不得正覺之名，必須要經歷苦行；他不勤奮刻苦，怎麼能夠獲得正等覺呢？由於惡意的誹謗，現在我得到了六年苦行的報應。你們這些比丘應當知道，業力是真實不虛的。』
【English Translation】 English version: 'In my house, practice freely without any difficulty.' Knowing this in his heart, he rejoiced and leaped for joy, sat in the lotus position for seven days, focusing his mind continuously on the Buddha, without abandoning it for even a moment. By the power of his heavenly blessings, even though the roof of his house was torn apart, and even if there was heavy rain, not a single drop leaked through.
The Buddha told King Prasenajit (Pasenadi, King of Kosala): 'Do not have any other thoughts. I am not accepting your invitation for three months of retreat and the four kinds of offerings, just as Hsi-hu (Xihu, proper noun) has newly repaired his house.' At that time, King Kilikiraja (Kilikiraja, proper noun) said to the World Honored One: 'Hsi-hu has now obtained great benefits. Kasyapa Buddha (Kasyapa Buddha, one of the past seven Buddhas) has no difficulty in accepting offerings in Hsi-hu's house.' At that time, the king rejoiced and praised, and then spoke this verse:
'Among all sacrifices, fire is the highest; among the Vedas (Veda, ancient Hindu scriptures), the gods are the highest; among those respected in the world, the king is the highest; among all rivers, the ocean is the highest. Among all stars, the moon is the highest; among all luminaries, the sun is the highest; whether above, below, in the four directions, or in the heavens, offering to the World Honored One is the most supreme.'
At that time, the World Honored One spoke the wonderful Dharma for King Kilikiraja, instructing and guiding him, causing him to rejoice, and then departed. At that time, King Kilikiraja used all kinds of offerings to follow the World Honored One out of the village, prostrated at the feet of the World Honored One, circumambulated the Buddha three times, and then returned to the palace. He ordered a messenger to send five hundred carts loaded with rice to the potter: 'Tell Hsi-hu that these five hundred carts of rice should be used to support your blind parents and Kasyapa Tathagata.' At that time, the messenger received the king's order, delivered the rice, and proclaimed the king's command: 'These five hundred carts of rice should be used to support your blind parents and to make offerings to Kasyapa Buddha from time to time.' At that time, Hsi-hu saw the rice sent by the king and said to the messenger: 'The king is busy with affairs, I dare not accept it.'
The Buddha told the Bhikkhus: 'Do not have any other thoughts. That Manava (Manava, youth) was my past life. Because I slandered Kasyapa Buddha in the past, I did not attain the name of Perfect Enlightenment and had to undergo ascetic practices; if he does not diligently practice asceticism, how can he attain Perfect Enlightenment? Because of the evil slander, I am now receiving the retribution of six years of suffering. You Bhikkhus should know that karma is real and not false.'
報必須自受，廣說如前，乃至如是汝等修學。」
根本說一切有部毗奈耶破僧事卷第十一 大正藏第 24 冊 No. 1450 根本說一切有部毗奈耶破僧事
根本說一切有部毗奈耶破僧事卷第十二
大唐三藏法師義凈奉 制譯
佛在室羅筏城。若彼菩薩逾城出外，當爾之時耶輸陀羅即便有娠，菩薩六年苦行，耶輸陀羅于王宮中亦修苦行，由是因緣胎便隱腹。是時菩薩知苦行事無有利益，即便隨意氣息長舒，遂餐美食，粳米雜飯飽食資身，以油涂體溫湯澡浴。耶輸陀羅聞是事已，宮中亦復放縱身心，事同菩薩，由斯快樂，胎遂增長其腹漸大。釋氏聞已笑而譏曰：「菩薩出家極修苦行，汝于宮內私涉餘人，致使懷娠腹便增大。」耶輸陀羅聞而誓曰：「我無此過。」未久之間便誕一息，當此之時，羅怙羅執持明月。集諸眷屬慶喜設會，請與立字。諸眷屬等共相議曰：「此所誕子初生之時，羅怙羅手執于月，應與此兒名羅怙羅。」時諸釋種共相議曰：「此非菩薩之子。」耶輸陀羅聞此語已，即便啼哭，抱羅怙羅自為盟誓。以羅怙羅置於菩薩昔在宮中解勞石上，擲置菩薩洗浴池中，而發誓言：「此兒若是菩薩之胤，入水便浮；必若是虛，乘當沉沒。」作是言已，其羅怙羅與石俱浮，不沈于下
【現代漢語翻譯】 現代漢語譯本：報應必定自己承受，廣泛的解說如前文所述，乃至你們也應當這樣修學。」
《根本說一切有部毗奈耶破僧事》卷第十一 大正藏第24冊 No. 1450 《根本說一切有部毗奈耶破僧事》
《根本說一切有部毗奈耶破僧事》卷第十二
大唐三藏法師義凈奉旨翻譯
佛陀在室羅筏城（Śrāvastī） 。當那位菩薩逾越城墻出走的時候，耶輸陀羅（Yaśodharā）就懷了身孕。菩薩六年苦行，耶輸陀羅在王宮中也修苦行，因為這個緣故，胎兒便隱藏在腹中。這時菩薩知道苦行沒有利益，便隨意地深呼吸，於是開始吃美食，用精米雜飯來滋養身體，用油塗抹身體，用溫水洗澡。耶輸陀羅聽到這些事後，在宮中也放縱身心，和菩薩做一樣的事情，因為這樣快樂，胎兒便開始增長，肚子也漸漸變大。釋迦族人聽到后，笑著譏諷說：『菩薩出家極力修行苦行，你在宮內私下與人茍合，導致懷孕肚子變大。』耶輸陀羅聽到后發誓說：『我沒有做過這樣的事。』不久之後便生下一個兒子，這時，羅怙羅（Rāhula）手裡拿著明月。大家聚集親屬，慶祝設宴，請求給孩子取名字。親屬們共同商議說：『這個孩子出生的時候，羅怙羅手裡拿著月亮，應該給這個孩子取名羅怙羅。』當時各位釋迦族人共同議論說：『這不是菩薩的兒子。』耶輸陀羅聽到這些話后，便哭了起來，抱著羅怙羅自己發誓。把羅怙羅放在菩薩以前在宮中休息的石頭上，又扔到菩薩洗澡的水池中，發誓說：『這個孩子如果是菩薩的後代，入水就會浮起來；如果不是真的，就應當沉沒。』說完這些話后，羅怙羅和石頭一起浮在水面上，沒有沉下去。
【English Translation】 English version: 'The retribution must be borne by oneself. The extensive explanation is as previously stated, and you should all cultivate and learn in this way.'
The Eleventh Chapter of the Mūlasarvāstivāda Vinayavibhaṅga Breaking of the Sangha Taisho Tripitaka Volume 24, No. 1450, Mūlasarvāstivāda Vinayavibhaṅga Breaking of the Sangha
The Twelfth Chapter of the Mūlasarvāstivāda Vinayavibhaṅga Breaking of the Sangha
Translated under Imperial Decree by the Tang Dynasty Tripitaka Master Yijing
The Buddha was in Śrāvastī (city in ancient India). When that Bodhisattva (an enlightened being) left the city, Yaśodharā (Gautama Buddha's wife) became pregnant. The Bodhisattva practiced asceticism for six years, and Yaśodharā also practiced asceticism in the palace. Because of this, the fetus remained hidden in her womb. At this time, the Bodhisattva realized that asceticism was of no benefit, so he deliberately took deep breaths and began to eat delicious food, nourishing his body with fine rice and mixed meals, applying oil to his body, and bathing in warm water. When Yaśodharā heard about this, she also indulged herself in the palace, doing the same things as the Bodhisattva. Because of this happiness, the fetus began to grow, and her belly gradually became larger. The Śākya (Buddha's clan) people heard about this and laughed and ridiculed, saying, 'The Bodhisattva has left home to practice asceticism diligently, but you are secretly having affairs with others in the palace, causing you to become pregnant and your belly to grow larger.' When Yaśodharā heard this, she vowed, 'I have not done such a thing.' Not long after, she gave birth to a son. At this time, Rāhula (Buddha's son) was holding a bright moon. Everyone gathered relatives, celebrated with a feast, and asked to name the child. The relatives discussed together, saying, 'When this child was born, Rāhula was holding the moon, so this child should be named Rāhula.' At that time, the Śākya people discussed together, saying, 'This is not the Bodhisattva's son.' When Yaśodharā heard these words, she began to cry, and holding Rāhula, she made a vow herself. She placed Rāhula on the stone where the Bodhisattva used to rest in the palace, and then threw him into the pool where the Bodhisattva bathed, vowing, 'If this child is a descendant of the Bodhisattva, he will float in the water; if it is not true, he should sink.' After saying these words, Rāhula floated on the water with the stone, not sinking.
。耶輸陀羅復告之曰：「宜從此岸至於彼岸，還可復來。」隨意便至。眾人見之咸生希有，母復持兒作如是念：「若佛世尊六年苦行，成覺之後更住六年，滿十二歲重還於此，我令諸人目驗虛實。」
爾時世尊后時還至劫比羅城，一日食在王家，一日食在宮內。時耶輸陀羅作如是念：「頗有方便，能令世尊隨我所欲？」時此城中有一外道女，善解術法，能令男子愛樂女人。耶輪陀羅寄與五百金錢遣使報曰：「汝作術法附來與我。」彼女即便將一相愛藥丸寄與宮內。其母得已，便將藥丸對諸宮人，置羅怙羅手中，作如是語：「兒將此藥持與汝父。」佛具一切智先能了達，知耶輸陀羅生羅怙羅招世惡謗，此之誹毀今日當除。世尊知已，化為五百世尊佛形一等。時羅怙羅持藥巡行，雖歷多佛並皆不奉，既至世尊所遂即與藥，佛為納受已，卻付羅怙羅。時子得已遂即服之，佛知食已便為咒愿，從座而去。時羅怙羅隨佛而行，諸婇女等不放出宮，時羅怙羅啼哭悲惱愿隨佛去。世尊去已作如是念：「知羅怙羅不受後有，當證聖果不肯居俗。」世尊知已，遂即將行。時羅怙羅宿緣所感，於五百佛能識世尊不肯舍離。時凈飯王宮人眷屬及諸釋種，見此希奇敬重耶輸，知其昔日枉被招謗，今滅惡名生歡喜心。
爾時世尊到本
【現代漢語翻譯】 現代漢語譯本：耶輸陀羅（Yashodhara，佛陀之妻）又告訴羅睺羅（Rahula，佛陀之子）說：『你應該從這個岸邊到那個岸邊，還可以再回來。』羅睺羅隨意就到了。眾人見了都覺得非常稀有，耶輸陀羅又抱著兒子這樣想：『如果佛陀世尊六年苦行，成道之後又住了六年，滿了十二年再回到這裡，我讓大家親眼驗證事情的真假。』 當時世尊後來回到劫比羅城（Kapilavastu，釋迦牟尼佛的故鄉），一天在國王家吃飯，一天在宮內吃飯。當時耶輸陀羅這樣想：『有沒有什麼辦法，能讓世尊隨我的心意？』當時這個城中有一個外道女子，很會使用法術，能讓男子愛戀女人。耶輸陀羅給了她五百金錢，派人告訴她說：『你做法術附著藥丸送給我。』那個外道女子就將一個相愛藥丸寄到宮內。耶輸陀羅得到藥丸后，就當著眾宮人的面，放在羅睺羅手中，這樣說：『兒子，拿著這個藥丸給你父親。』佛陀具有一切智慧，事先就能瞭解，知道耶輸陀羅生下羅睺羅招來世間的惡謗，這個誹謗今天應當消除。世尊知道后，化為五百個佛，佛的形貌都一樣。當時羅睺羅拿著藥丸巡行，雖然經過很多佛，但都不奉上，等到到了世尊那裡，就將藥丸給了他，佛接受了藥丸，卻又交給羅睺羅。當時羅睺羅得到藥丸后就吃了，佛知道他吃完后就為他祝願，從座位上離開了。當時羅睺羅跟隨佛陀而行，眾婇女等不讓他出宮，當時羅睺羅啼哭悲傷，希望跟隨佛陀離去。世尊離去後這樣想：『知道羅睺羅不受後世的果報，將證得聖果，不肯住在俗世。』世尊知道后，就帶著他走了。當時羅睺羅因為宿世的因緣所感，在五百個佛中能認出世尊，不肯舍離。當時凈飯王（Suddhodana，釋迦牟尼佛之父）的宮人眷屬以及各位釋迦族人，見到這稀奇的事情，敬重耶輸陀羅，知道她過去白白地遭受誹謗，現在消滅了惡名，生起歡喜心。 當時世尊到了本...
【English Translation】 English version: Yashodhara (Buddha's wife) then told Rahula (Buddha's son): 'You should go from this shore to that shore, and you can come back again.' Rahula arrived at will. When the people saw it, they all felt it was rare. Yashodhara held her son and thought: 'If the Buddha, the World Honored One, practices asceticism for six years, and after attaining enlightenment, stays for another six years, and returns here after twelve years, I will let everyone witness the truth of the matter.' At that time, the World Honored One later returned to Kapilavastu (the birthplace of Shakyamuni Buddha). One day he ate at the king's house, and one day he ate in the palace. At that time, Yashodhara thought: 'Is there any way to make the World Honored One follow my wishes?' At that time, there was a heretical woman in this city who was good at magic and could make men love women. Yashodhara gave her five hundred gold coins and sent a messenger to tell her: 'Make a magic spell and send it to me with a pill.' The heretical woman sent a love pill to the palace. After Yashodhara got the pill, she put it in Rahula's hand in front of all the palace women, and said: 'Son, take this pill to your father.' The Buddha, with all wisdom, was able to understand in advance that Yashodhara's birth of Rahula brought worldly slander, and this slander should be eliminated today. After the World Honored One knew this, he transformed into five hundred Buddhas, all with the same appearance. At that time, Rahula walked around with the pill, but did not offer it to many Buddhas. When he arrived at the World Honored One, he gave him the pill. The Buddha accepted the pill, but gave it back to Rahula. At that time, Rahula ate the pill. After the Buddha knew that he had finished eating, he blessed him and left the seat. At that time, Rahula followed the Buddha, and the palace women did not let him out of the palace. At that time, Rahula cried sadly, hoping to follow the Buddha. After the World Honored One left, he thought: 'Knowing that Rahula will not accept future existence, he will attain the holy fruit and will not live in the secular world.' After the World Honored One knew this, he took him away. At that time, Rahula, influenced by his past karma, was able to recognize the World Honored One among the five hundred Buddhas and refused to leave. At that time, the family members of King Suddhodana (Shakyamuni Buddha's father) and all the Shakya people saw this rare event and respected Yashodhara, knowing that she had been wrongly slandered in the past, and now the evil name was eliminated and joy arose. At that time, the World Honored One arrived at the original...
處已，欲度羅怙羅。凈飯王聞已，詣世尊所頂禮佛足，作如是語：「世尊！若必度羅怙羅，當乞一日我申供養。」世尊隨請聽將供養。時凈飯王為羅怙羅廣設大會，並嚴高座供養羅怙羅。至第二日，共羅怙羅往詣佛所，禮世尊已作如是言：「大德！任將羅怙羅出家。」爾時世尊告舍利子曰：「此羅怙羅！汝今將去與如法出家。」時舍利子受佛教已，便與羅怙羅如法出家。
時諸苾芻咸皆有疑，請世尊曰：「以何因緣，童子羅怙羅，于大眾中躬持藥丸，於五百佛所而識世尊？」
佛告諸苾芻曰：「此羅怙羅！非獨今生而識於我，曾於過去無量劫中，在大眾中，嚴以花鬘與吾相識。汝等諦聽，當爲汝說。曾於過去，于聚落中有一長者，取鄰人長者女納以為妻。未經多時遂即有娠，便誕一子。復告妻曰：『今有此子食用我財，亦能為我等還債。我今將諸財物入海興易，汝可在後若看此兒好知家事。』妻答夫曰：『一依所教。』長者入海遇風舡破，並諸財物沒溺不回。妻聞夫死，持孝修福復自傭力，並諸眷屬各相拯濟，養活于兒漸令長大。于其舍側有善織師，以彼工巧自得存活。彼長者妻見已即作是念：『入海興易，不如織絡工巧為業。其入海者多死不還。夫織絡者，常得居家經求自濟。』復作是念：『今我此子
【現代漢語翻譯】 阿難陀已經準備好了，（佛陀）想要度化羅怙羅（Rahula，佛陀的兒子）。凈飯王（Suddhodana，佛陀的父親）聽聞此事後，前往世尊（Bhagavan，佛陀的尊稱）處，頂禮佛足，說道：『世尊！如果一定要度化羅怙羅，請允許我供養一日。』世尊應允了他的請求，允許他帶走供養。當時，凈飯王為羅怙羅廣設盛大的宴會，並準備高座供養羅怙羅。第二天，與羅怙羅一同前往佛陀處，禮拜世尊后說道：『大德！請允許帶羅怙羅出家。』當時，世尊告訴舍利子（Sariputra，佛陀的十大弟子之一）說：『這個羅怙羅！你現在帶他去，為他如法出家。』當時，舍利子接受了佛陀的教誨，便為羅怙羅如法出家。
當時，眾比丘（bhiksu，出家修行的男性佛教徒）都感到疑惑，請問世尊說：『因為什麼因緣，童子羅怙羅，在大眾之中拿著藥丸，在五百佛所（過去無數佛）都能認出世尊？』
佛陀告訴眾比丘說：『這個羅怙羅！不只是今生認識我，曾經在過去無量劫中，在大眾之中，用花鬘莊嚴地與我相識。你們仔細聽，我將為你們講述。曾經在過去，在一個聚落中，有一位長者（富人）娶了鄰家長者的女兒為妻。沒過多久就懷孕了，生了一個兒子。然後告訴妻子說：『現在有了這個兒子，他會用我的財產，也能為我們償還債務。我現在將帶著財物入海經商，你可以在家好好照顧這個孩子，讓他學習處理家事。』妻子回答丈夫說：『一切都按照你說的做。』長者入海后遇到風暴，船隻破裂，所有的財物都沉入海底，一去不回。妻子聽到丈夫去世的訊息，持守孝道，修行積福，又靠自己的勞動，與所有的親屬互相幫助，養活兒子，漸漸讓他長大。在他們家旁邊有一位擅長織布的工匠，靠著他的手藝維持生計。那位長者的妻子看到后，就想：『入海經商，不如織布的手藝。入海的人大多死去不歸。而織布的人，常常可以在家謀生。』又想：『現在我的這個兒子
【English Translation】 Ananda was ready, and (the Buddha) wanted to ordain Rahula (Rahula, Buddha's son). King Suddhodana (Suddhodana, Buddha's father), upon hearing this, went to the World Honored One (Bhagavan, an honorific title for the Buddha), prostrated at his feet, and said: 'World Honored One! If you must ordain Rahula, please allow me to make offerings for one day.' The World Honored One granted his request, allowing him to take Rahula for offerings. At that time, King Suddhodana prepared a grand feast for Rahula and prepared a high seat for him. The next day, he went to the Buddha with Rahula, and after paying respects to the World Honored One, he said: 'Great Virtue! Please allow Rahula to be ordained.' At that time, the World Honored One told Sariputra (Sariputra, one of the Buddha's ten great disciples): 'This Rahula! Now take him away and ordain him according to the Dharma.' At that time, Sariputra accepted the Buddha's teachings and ordained Rahula according to the Dharma.
At that time, all the bhiksus (bhiksu, male Buddhist monastic) were in doubt and asked the World Honored One: 'Due to what cause and condition, the boy Rahula, holding a medicinal pill in the midst of the assembly, was able to recognize the World Honored One in the presence of five hundred Buddhas (countless Buddhas in the past)?'
The Buddha told the bhiksus: 'This Rahula! It is not only in this life that he recognizes me, but in countless past kalpas, in the midst of the assembly, he adorned me with flower garlands and recognized me. Listen carefully, and I will tell you. In the past, in a village, there was a wealthy man (a rich man) who married the daughter of a neighboring wealthy man as his wife. Not long after, she became pregnant and gave birth to a son. Then he told his wife: 'Now that we have this son, he will use my wealth and also repay our debts. I will now take my wealth and go to sea to trade. You can stay at home and take good care of this child, and let him learn to manage the household affairs.' The wife replied to her husband: 'Everything will be done as you say.' After the wealthy man went to sea, he encountered a storm, the ship broke, and all the wealth sank to the bottom of the sea, never to return. When the wife heard the news of her husband's death, she observed filial piety, cultivated blessings, and relied on her own labor, helping each other with all her relatives, raising her son, and gradually letting him grow up. Next to their house was a skilled weaver who made a living by his craft. When the wealthy man's wife saw this, she thought: 'Going to sea to trade is not as good as the craft of weaving. Most of those who go to sea die and do not return. But those who weave can often stay at home and make a living.' She also thought: 'Now my son
令學織業。』思惟是已，即將其子往詣織家，白織師言：『大兄！此𡖦甥教為織業。』織師答曰：『好！』留子教織。其子聰敏不久學成，每與織師並機雙織，所得財利將歸本家，所得物歸常用不足。織師所得恣意有餘，𡖦甥問舅：『我今與舅同作一業，何故舅室恒得充饒，而我家中每不支濟？』舅報𡖦甥：『我作二業，汝即為一。』𡖦甥問舅：『第二業何？』彼便報曰：『我夜竊盜。』𡖦甥白言：『我亦隨盜。』舅即報曰：『汝不能盜。』答曰：『我甚能作。』舅作是念：『我且先試。』作是念已便共向市，舅買一兔使令料理：『我暫洗浴，即來當食。』彼料理已，舅未至間便食一腳，舅洗浴回問其𡖦甥：『料理竟不？』答曰：『已了。』舅曰：『料理既竟，將來我看。』𡖦甥擎兔過與其舅，舅見其兔遂少一腳，問𡖦甥曰：『兔第四腳，今在何處？』𡖦甥報曰：『其兔本來有此三腳，云何問我索第四耶？』舅作是念：『我先是賊，今此𡖦甥大賊勝我。』即將其兔共入酒家，舅安坐已，即喚𡖦甥共坐飲已，即令𡖦甥計算酒價。𡖦甥報曰：『若人飲酒可使令算，我本不飲，何論算耶？舅今自飲，舅當自算。』舅作是念：『我先是賊，今此𡖦甥大賊勝我，若共同本亦堪作賊。』即與𡖦甥于夜分中，穿他墻壁擬盜財物。既穿
【現代漢語翻譯】 現代漢語譯本： 讓[他]學習紡織的行業。』[他]思考之後，就帶著他的兒子去拜訪織工，對織工說：『大哥！這個是我的外甥，請您教他紡織的手藝。』織工回答說：『好！』就留下[他的]兒子教他紡織。[他的]兒子很聰明，不久就學會了，每次和織工一起在同一臺織機上共同紡織，所得的財物拿回家里，所得的東西經常不夠用。織工所得的[財物]隨意使用還有剩餘，外甥問舅舅：『我現在和舅舅做同樣的行業，為什麼舅舅家裡總是能夠充裕富饒，而我家裡面經常不夠開支呢？』舅舅告訴外甥：『我做兩份行業，你只做一份。』外甥問舅舅：『第二份行業是什麼呢？』他便回答說：『我晚上[還]做偷盜的事情。』外甥說：『我也跟隨您去偷盜。』舅舅就說：『你不能偷盜。』[外甥]回答說：『我非常能做。』舅舅這樣想：『我先試試看。』這樣想完之後，就一起去市場，舅舅買了一隻兔子讓[外甥]處理：『我暫時去洗澡，馬上回來吃。』[外甥]處理完之後，舅舅還沒來的時候就吃掉了一隻腳，舅舅洗完澡回來問他的外甥：『處理完了嗎？』回答說：『已經處理完了。』舅舅說：『處理完了，拿來給我看看。』外甥拿著兔子給他的舅舅，舅舅看見那兔子少了一隻腳，問外甥說：『兔子的第四隻腳，現在在哪裡？』外甥回答說：『這兔子本來就只有三隻腳，為什麼問我要第四隻腳呢？』舅舅這樣想：『我本來是賊，現在這個外甥是大賊，勝過我。』就帶著那兔子一起進入酒館，舅舅安穩地坐下之後，就叫外甥一起坐下喝酒，喝完之後，就讓外甥計算酒錢。外甥說：『如果[是]喝酒的人可以讓他計算，我本來就不喝酒，還說什麼計算呢？舅舅您自己喝，舅舅您自己算。』舅舅這樣想：『我本來是賊，現在這個外甥是大賊，勝過我，如果一起合夥也能夠做賊。』就在半夜的時候，[他們]穿透別人的墻壁，打算偷盜財物。已經穿透了
【English Translation】 English version: Let [him] learn the weaving trade.』 After thinking about it, [he] took his son to visit a weaver and said to the weaver: 『Elder brother! This is my nephew; please teach him the craft of weaving.』 The weaver replied: 『Good!』 [He] then left [his] son to teach him weaving. [His] son was intelligent and soon learned it. Every time he and the weaver worked together on the same loom, the wealth they obtained was taken back home, but what they obtained was often not enough. The weaver's gains were abundant enough to use at will. The nephew asked his uncle: 『I am now doing the same trade as my uncle, why is it that my uncle's house is always abundant and prosperous, while my family is often unable to make ends meet?』 The uncle told his nephew: 『I do two trades, you only do one.』 The nephew asked his uncle: 『What is the second trade?』 He then replied: 『I [also] do stealing at night.』 The nephew said: 『I will also follow you to steal.』 The uncle then said: 『You cannot steal.』 [The nephew] replied: 『I am very capable of doing it.』 The uncle thought: 『I will try him first.』 After thinking this, they went to the market together. The uncle bought a rabbit and asked [the nephew] to prepare it: 『I will go take a bath for a while, and come back to eat soon.』 After [the nephew] had prepared it, he ate one leg before the uncle arrived. The uncle returned from his bath and asked his nephew: 『Is it ready?』 He replied: 『It is ready.』 The uncle said: 『Since it is ready, bring it here for me to see.』 The nephew held the rabbit out to his uncle. The uncle saw that the rabbit was missing a leg and asked his nephew: 『Where is the rabbit's fourth leg now?』 The nephew replied: 『This rabbit originally only had three legs, why are you asking me for the fourth leg?』 The uncle thought: 『I was originally a thief, but this nephew is a greater thief, surpassing me.』 He then took the rabbit and entered a tavern together. After the uncle sat down comfortably, he called the nephew to sit down and drink together. After drinking, he asked the nephew to calculate the price of the wine. The nephew said: 『If [it is] a person who drinks wine, you can ask him to calculate, but I do not drink wine, so what is there to calculate? Uncle, you drink it yourself, you should calculate it yourself.』 The uncle thought: 『I was originally a thief, but this nephew is a greater thief, surpassing me. If we join forces, we can also be thieves.』 So, in the middle of the night, [they] broke through someone else's wall, intending to steal property. Having broken through
孔已，其舅即先將頭欲入孔中，𡖦甥告曰：『舅不閑盜法，如何先以己頭入于孔中？此事不善，應先以腳入孔。若先以頭入，被他割頭，眾人共識禍及一族，今應先以腳入。』舅聞是已便以腳入，財主既覺便即唱賊，眾人聞聲，即共于內孔中捉其賊腳。爾時𡖦甥復于孔外挽出其舅，力既不禁，恐禍及己，即截其頭持已而走。於時群臣奏王此事。王告群臣：『截頭去者最是大賊，汝可將彼賊尸置四衢中密加窺覘，或有悲泣將尸去者，此是彼賊，便可捉取。』群臣奉命，即將死屍如王設法。彼賊𡖦甥便思念云：『我今不應直抱舅尸，恐眾人識我。我應佯狂于諸四衢，或抱男女、或抱樹石、或抱牛馬、或抱豬狗。』作是念已，便行其事。時世間人，既見其人處處抱物，咸知是狂，然賊𡖦甥始抱其舅，盡哀悲泣便即而去。群臣奏王皆曰：『守尸，唯一狂人抱尸哀泣而去，更無餘人。』王便告曰：『彼是狗賊，如何不捉？今可捕取。』爾時彼賊復作是念：『我今如何不葬我舅？我必須葬。』便作一駕車人，滿著柴束驅至尸上，速解牛絡放火燒車，便走而去。當爾之時，車柴之火燒尸遂盡，守尸之人尋奏王曰：『彼賊尸者今已燒盡。』王問彼曰：『誰燒賊尸？』臣具上事。王曰：『汝等當知，彼駕車人即是狗賊，云何不捉？今可捕
取。』爾時彼賊復作是念：『我今要須于葬舅尸之處設諸祭祀。』念已便作凈行婆羅門形，於國城內遍行乞食，即以其食于燒尸處五處安置，陰祭其舅，作已便去。時守尸人具以白王。王曰：『彼是狗賊，如何不捉？甚為不善。』爾時彼賊復作是念：『我今要將舅骨投于弶伽河中。』作是念已，便作一事髑髏外道形，就彼骨所，取其餘灰以涂其身，收取燒骨于髑髏中安置，投弶伽河中，作已便去。彼守尸人復以奏王，王曰：『彼是狗賊，云何不捉？甚為不善。汝等宜止，我自捉取。』爾時其王，乘一泛舟前後侍從游弶伽河中，于河岸上置人守捉。王先有女，顏容端正眾人樂見，同於河中游戲，令稍相遠，報其女曰：『有人捉汝，汝便高聲。』又敕守岸人曰：『我女作聲，汝等即須相近。若見男子便可捉取。』爾時狗賊復作是念：『今王與女遊戲河中，應要與彼女相共嬉戲。』作是念已，即于上流而住，放一瓦鍋隨流而下。岸夫見已謂是賊，競持棒打瓦鍋便破，乃知非賊。第二、第三亦復如是，乃至十數。時守岸人屢見瓦鍋，便舍不打。爾時狗賊頭戴一鍋，隨流而下至王女所，上女舟中。手執利刀告王女曰：『汝勿作聲，若作聲者我當害汝。』王女怕懼不敢作聲，因與戲會。既戲會已便走而去。女見賊去，高聲啼泣作如
【現代漢語翻譯】 現代漢語譯本：取。』當時那個盜賊又這樣想：『我現在需要在埋葬舅舅屍體的地方設定各種祭祀。』想完后，就裝扮成一個行為純潔的婆羅門，在國都城內到處乞討食物，然後把乞討來的食物在焚燒屍體的地方五個方位安置，暗中祭祀他的舅舅，做完后就離開了。當時看守屍體的人把這件事全部告訴了國王。國王說：『那是個狗賊，為什麼不抓住他？太不像話了。』當時那個盜賊又這樣想：『我現在要把舅舅的骨頭投入到弶伽河（Ganga River，恒河）中。』這樣想完后，就裝扮成一個事髑髏外道（Kapalika，食人派）的樣子，到那堆骨頭的地方，取了剩餘的灰塗在身上，收取燒過的骨頭安置在髑髏中，投入弶伽河中，做完后就離開了。那個看守屍體的人又把這件事稟告了國王，國王說：『那是個狗賊，為什麼不抓住他？太不像話了。你們都停止，我自己去抓他。』當時國王乘坐一條船，前後有侍從跟隨，在弶伽河中游玩，在河岸上安置人手守候捉拿。國王先前有個女兒，容貌端正，眾人喜歡見到，（國王）和她一同在河中嬉戲，讓她稍微離遠一點，告訴他的女兒說：『如果有人抓你，你就大聲呼叫。』又命令守岸的人說：『我的女兒發出聲音，你們就立刻靠近。如果看見男子就可以捉拿。』當時狗賊又這樣想：『現在國王和女兒在河中嬉戲，應該是要和她一起玩樂。』這樣想完后，就在上游住下，放一個瓦鍋隨著水流而下。岸邊的人看見后以為是盜賊，爭著用棍子打瓦鍋，瓦鍋被打碎了，才知道不是盜賊。第二次、第三次也是這樣，直到十幾次。當時守岸的人多次看見瓦鍋，就放棄不再打了。當時狗賊頭戴一個鍋，隨著水流而下，到了國王女兒那裡，上了女兒的船中。手執利刀告訴國王的女兒說：『你不要作聲，如果作聲我就要殺了你。』國王的女兒害怕，不敢作聲，（盜賊）於是和她戲樂。戲樂完畢后就跑走了。女兒看見盜賊走了，高聲啼哭，發出如 English version: Take it.』 At that time, the thief thought again: 『Now I need to set up various sacrifices at the place where my uncle's body is buried.』 After thinking this, he disguised himself as a pure-conduct Brahmin, begging for food throughout the capital city, and then placed the food he had begged in five locations at the cremation site, secretly sacrificing to his uncle. After doing this, he left. At that time, the person guarding the corpse told the king everything. The king said: 『That is a dog thief, why didn't you catch him? It's outrageous.』 At that time, the thief thought again: 『Now I want to throw my uncle's bones into the Ganga River (Ganga River, the Ganges).』 After thinking this, he disguised himself as a Kapalika (Kapalika, skull-bearer sect), went to the pile of bones, took the remaining ashes and smeared them on his body, collected the burned bones and placed them in a skull, and threw them into the Ganga River. After doing this, he left. The person guarding the corpse reported this to the king again. The king said: 『That is a dog thief, why didn't you catch him? It's outrageous. You all stop, I will catch him myself.』 At that time, the king rode in a boat with attendants before and after him, playing in the Ganga River, placing people on the riverbank to guard and capture him. The king had a daughter, whose appearance was dignified and pleasing to see. (The king) played with her in the river, letting her move a little further away, and told his daughter: 『If someone grabs you, you should shout loudly.』 He also ordered the guards on the shore: 『If my daughter makes a sound, you should immediately approach. If you see a man, you can catch him.』 At that time, the dog thief thought again: 『Now the king and his daughter are playing in the river, he should want to play with her.』 After thinking this, he stayed upstream and released a clay pot to float downstream. The people on the shore saw it and thought it was a thief, and they competed to hit the clay pot with sticks. The clay pot was broken, and they realized it was not a thief. The second and third times were the same, up to ten times. At that time, the guards on the shore saw the clay pot many times and gave up hitting it. At that time, the dog thief wore a pot on his head, floated downstream, reached the king's daughter, and boarded her boat. Holding a sharp knife, he told the king's daughter: 『Do not make a sound, if you make a sound, I will kill you.』 The king's daughter was afraid and dared not make a sound. (The thief) then played with her. After playing, he ran away. The daughter saw the thief leave and cried loudly, making a sound like
【English Translation】 English version: Take it.』 At that time, the thief thought again: 『Now I need to set up various sacrifices at the place where my uncle's body is buried.』 After thinking this, he disguised himself as a pure-conduct Brahmin, begging for food throughout the capital city, and then placed the food he had begged in five locations at the cremation site, secretly sacrificing to his uncle. After doing this, he left. At that time, the person guarding the corpse told the king everything. The king said: 『That is a dog thief, why didn't you catch him? It's outrageous.』 At that time, the thief thought again: 『Now I want to throw my uncle's bones into the Ganga River (Ganga River, the Ganges).』 After thinking this, he disguised himself as a Kapalika (Kapalika, skull-bearer sect), went to the pile of bones, took the remaining ashes and smeared them on his body, collected the burned bones and placed them in a skull, and threw them into the Ganga River. After doing this, he left. The person guarding the corpse reported this to the king again. The king said: 『That is a dog thief, why didn't you catch him? It's outrageous. You all stop, I will catch him myself.』 At that time, the king rode in a boat with attendants before and after him, playing in the Ganga River, placing people on the riverbank to guard and capture him. The king had a daughter, whose appearance was dignified and pleasing to see. (The king) played with her in the river, letting her move a little further away, and told his daughter: 『If someone grabs you, you should shout loudly.』 He also ordered the guards on the shore: 『If my daughter makes a sound, you should immediately approach. If you see a man, you can catch him.』 At that time, the dog thief thought again: 『Now the king and his daughter are playing in the river, he should want to play with her.』 After thinking this, he stayed upstream and released a clay pot to float downstream. The people on the shore saw it and thought it was a thief, and they competed to hit the clay pot with sticks. The clay pot was broken, and they realized it was not a thief. The second and third times were the same, up to ten times. At that time, the guards on the shore saw the clay pot many times and gave up hitting it. At that time, the dog thief wore a pot on his head, floated downstream, reached the king's daughter, and boarded her boat. Holding a sharp knife, he told the king's daughter: 『Do not make a sound, if you make a sound, I will kill you.』 The king's daughter was afraid and dared not make a sound. (The thief) then played with her. After playing, he ran away. The daughter saw the thief leave and cried loudly, making a sound like
是言：『彼賊強私我，今已去訖。』守河岸人報王女曰：『汝嬉戲時默然歡樂，賊今既去乃始啼泣，我等於今何處求賊？』守岸人等具以告王，王曰：『汝等云何不善防守致令如是。』
「時彼王女被狗賊交，遂便有胎，具足十月誕生一子。時彼狗賊聞王女生子，復作念云：『我今必為我兒作諸喜慶。』作是念已，即變其形為一給使，從王內出告諸人曰：『王有教令，我女生子，汝諸國人可於今夜恣意歡樂，互盜衣服財帛任情而作。』時國群臣及諸人眾，聞是語已放情嬉戲，其聲喧鬧聞于王內。王問諸人：『我諸國人云何喧鬧若是？』國人答曰：『我等先奉王教令我如是。』王聞是已知是狗賊所作，便作是念：『我若捉此狗賊不得，我便捨去國位。』即設一計造一大堂。堂既了已，其兒年已六歲，令諸群臣擊鼓宣令，盡喚國內所有男子盡入堂內，有不來者捉獲殺之。爾時國人盡來入堂，時彼狗賊亦在其中。時王即以華鬘告其兒曰：『汝持此鬘于彼眾中，若見汝父以鬘與之。』復令傍人隨逐：『其兒與鬘，汝便捉取。』爾時彼兒，即持花鬘至於眾中，以業力故果見其父，便以鬘與。時彼傍人，便捉狗賊將至王所。王集群臣共議此事：『如此罪人云何處分？』『可殺之耳。』王即思惟：『此是智賊，云何殺之？』告
【現代漢語翻譯】 現代漢語譯本：他說：『那個強盜強暴了我，現在已經離開了。』守河岸的人告訴王女說：『你嬉戲的時候默默地快樂，強盜現在已經離開了你才開始啼哭，我們現在到哪裡去尋找強盜呢？』守岸的人等把情況全部告訴了國王，國王說：『你們為什麼不認真防守，以至於發生這樣的事情。』 當時那位王女被狗賊強暴，於是就懷孕了，十個月後生了一個兒子。當時那個狗賊聽說王女生了兒子，又想：『我現在一定要為我的兒子做各種喜慶的事情。』這樣想著，就改變自己的形貌變成一個僕人，從王宮裡出來告訴眾人說：『國王有命令，我的女兒生了兒子，你們各位國民可以在今晚盡情歡樂，互相偷盜衣服財物，隨心所欲地做。』當時國家的群臣和各位民眾，聽到這些話后就放縱地嬉戲，他們的喧鬧聲傳到了王宮裡。國王問眾人：『我的國民為什麼這樣喧鬧？』國民回答說：『我們是奉國王的命令才這樣的。』國王聽到這些就知道是狗賊做的，於是就想：『我如果抓不到這個狗賊，我就放棄王位。』於是就想了一個計策，建造一個大堂。大堂建好后，他的兒子已經六歲了，國王命令各位群臣擊鼓宣告，召集國內所有的男子都進入大堂，有不來的就抓起來殺掉。當時國內的人都來到大堂里，當時那個狗賊也在其中。當時國王就用花鬘告訴他的兒子說：『你拿著這個花鬘在人群中，如果看到你的父親就把花鬘給他。』又命令旁邊的人跟隨：『他的兒子把花鬘給誰，你就抓住誰。』當時那個孩子，就拿著花鬘來到人群中，因為業力的緣故果然見到了他的父親，就把花鬘給了他。當時旁邊的人，就抓住狗賊帶到國王那裡。國王召集群臣共同商議這件事：『像這樣的罪人應該如何處置？』『應該殺了他。』國王就思考：『這是個有智慧的賊，怎麼能殺了他呢？』告訴
【English Translation】 English version: He said, 'That thief violated me, and now he has left.' The person guarding the riverbank told the princess, 'When you were playing, you were silently happy, but now that the thief has left, you start crying. Where can we find the thief now?' The guards on the shore told the king everything, and the king said, 'Why didn't you guard properly, causing such a thing to happen?' At that time, the princess was violated by the dog thief, and she became pregnant and gave birth to a son after ten months. At that time, the dog thief heard that the princess had given birth to a son, and he thought, 'Now I must do all kinds of celebrations for my son.' Thinking this, he changed his form into a servant and came out of the palace to tell everyone, 'The king has ordered that my daughter has given birth to a son, and you, the people of the country, can enjoy yourselves tonight, stealing each other's clothes and property, doing whatever you want.' At that time, the ministers and the people of the country, after hearing these words, indulged in playing, and their noise reached the palace. The king asked the people, 'Why are my people so noisy?' The people replied, 'We are doing this according to the king's order.' When the king heard this, he knew it was the dog thief who did it, so he thought, 'If I can't catch this dog thief, I will give up the throne.' So he devised a plan to build a large hall. After the hall was built, his son was six years old, and the king ordered the ministers to beat drums and announce that all the men in the country should enter the hall, and those who did not come would be arrested and killed. At that time, the people of the country all came to the hall, and the dog thief was also among them. At that time, the king told his son with a garland, 'Hold this garland in the crowd, and if you see your father, give him the garland.' He also ordered the people next to him to follow: 'Whoever his son gives the garland to, you should arrest him.' At that time, the child took the garland to the crowd, and because of the power of karma, he saw his father and gave him the garland. At that time, the people next to him arrested the dog thief and brought him to the king. The king gathered the ministers to discuss this matter: 'What should be done with such a criminal?' 'He should be killed.' The king thought, 'This is a wise thief, how can I kill him?' Tell
群臣曰：『此人勇猛兼有智慧，可留侍衛。』便嫁與女以之為妻，仍以半國給之。」
佛告諸苾芻：「爾時狗賊即我身是。時彼兒者即羅怙羅是。由於昔時於人眾中能識我故，今復於此眾中能識於我。諸苾芻當知，業力不可思議，汝等應隨業行。」
爾時耶輸陀羅作是念：「羅怙羅父若入宮時，我應設諸方便承事供養令不出宮。」作是念已，耶輸陀羅與喬比迦彌離迦遮等六萬美人，各各嚴飾種種莊具，熏種種妙香皆悉辦訖。
爾時世尊，于晨朝時著衣持缽，與諸苾芻圍繞侍衛，為調伏有情故入王宮內。時耶輸陀羅等三夫人，與六萬婇女，作諸音樂倡伎歌舞，整理衣服蠱媚妖艷，在世尊前止欲令染著。世尊見已便作是念：「今者食時將至，我若先食，不為此諸女說法，恐調伏時過，令諸女人慾心熾盛，於四諦理不蒙利益。我今應以神通力故令彼女等皆悉調伏。」作是念已，即沒于地從東方空中而見，于彼空中行住坐臥威儀自在。復入火光三昧，于其身中，放諸青黃赤白種種之光，或復身上出水身下出火，南西北方亦復如是，于空中沒，于諸苾芻上首師子座上忽然而見。諸艷女等見斯事已，皆于佛前倒地，如斧斫樹，頂禮佛足在一面坐。
爾時世尊知諸女等性力意願，以四諦理廣為分別。諸女聞
【現代漢語翻譯】 現代漢語譯本：群臣說：『這個人既勇敢又聰明，可以留下來做侍衛。』於是國王就把女兒嫁給他做妻子，還把一半的國土分給他。
佛告訴各位比丘：『當時的狗賊就是我的前身。當時的那個孩子就是羅怙羅（Rahula，佛陀的兒子）。因為過去在人群中能夠認出我，所以現在又在這個人群中能夠認出我。各位比丘應當知道，業力的作用是不可思議的，你們應當順應業力而行。』
當時耶輸陀羅（Yasodhara，釋迦牟尼的妻子）這樣想：『羅怙羅的父親如果進入王宮，我應該設定各種方便來承事供養，讓他不要離開王宮。』這樣想之後，耶輸陀羅與喬比迦（Gopika）、彌離迦遮（Mrigaja）等六萬美人，各自精心打扮，裝飾各種華麗的飾品，熏上各種美妙的香，一切都準備完畢。
當時世尊，在早晨穿好衣服，拿著缽，與各位比丘圍繞侍衛，爲了調伏有情眾生而進入王宮內。當時耶輸陀羅等三位夫人，與六萬婇女，演奏各種音樂，進行歌舞表演，整理衣服，打扮得妖艷動人，在世尊面前阻止，想要讓他產生染著之心。世尊看到后便這樣想：『現在齋飯的時間將要到了，我如果先吃飯，不為這些女子說法，恐怕調伏的時機就過去了，讓這些女人的慾望更加強烈，對於四諦（Four Noble Truths）的道理不能得到利益。我現在應該用神通力來調伏她們。』這樣想之後，就消失在地上，從東方空中顯現出來，在那空中行走、站立、坐臥，威儀自在。又進入火光三昧（Fire Light Samadhi），從他的身體中，放出各種青黃赤白的光芒，或者身上出水，身下出火，南西北方也是這樣，在空中消失，在各位比丘上首的獅子座上忽然顯現出來。各位艷麗的女子看到這種景象后，都倒在佛前，像被斧頭砍倒的樹木一樣，頂禮佛足，在一旁坐下。
當時世尊知道各位女子的根性、力量、意願，用四諦的道理廣泛地為她們分別解說。各位女子聽了
【English Translation】 English version: The ministers said, 'This man is both brave and wise, he can be kept as a guard.' Then the king married his daughter to him as his wife, and also gave him half of the kingdom.
The Buddha told the Bhikshus (Bhikshus, Buddhist monks): 'The dog thief at that time was myself. The child at that time was Rahula (Rahula, Buddha's son). Because he was able to recognize me in the crowd in the past, he is now able to recognize me in this crowd again. Bhikshus should know that the power of karma is inconceivable, and you should act according to karma.'
At that time, Yasodhara (Yasodhara, Shakyamuni's wife) thought: 'If Rahula's father enters the palace, I should set up all kinds of conveniences to serve and make offerings, so that he will not leave the palace.' After thinking this, Yasodhara and Gopika (Gopika), Mrigaja (Mrigaja) and other 60,000 beauties, each carefully dressed up, decorated with various gorgeous ornaments, and smoked with various wonderful fragrances, everything was ready.
At that time, the World Honored One, in the morning, put on his clothes, held his bowl, and was surrounded by the Bhikshus, and entered the palace to subdue sentient beings. At that time, Yasodhara and other three ladies, and 60,000 beautiful women, played various music, performed singing and dancing, tidied up their clothes, and dressed up charmingly, stopping in front of the World Honored One, wanting to make him develop attachment. When the World Honored One saw this, he thought: 'The time for the meal is approaching, if I eat first and do not speak Dharma for these women, I am afraid that the time for subduing will pass, making these women's desires more intense, and they will not benefit from the Four Noble Truths (Four Noble Truths). I should now use supernatural powers to subdue them.' After thinking this, he disappeared on the ground and appeared from the eastern sky, walking, standing, sitting, and lying freely in that sky. He also entered the Fire Light Samadhi (Fire Light Samadhi), and from his body, he emitted various blue, yellow, red, and white rays of light, or water came out of his body, and fire came out of his lower body, and the south, west, and north were also like this, disappearing in the sky, and suddenly appearing on the lion throne at the head of the Bhikshus. When the beautiful women saw this scene, they all fell to the ground in front of the Buddha, like trees chopped down by an axe, prostrated at the Buddha's feet, and sat on one side.
At that time, the World Honored One knew the nature, strength, and wishes of the women, and widely explained the Four Noble Truths to them. The women listened
已得預流果，唯耶輸陀羅，為染心重故，未獲于果，便作如是心念口言：「我有滋味，能令吃者心生愛著。」即作種種馨香美味諸飲食等，自手執持而奉世尊。作是念已，諸苾芻皆聞以報世尊，佛言：「諸苾芻當知！我昔三毒未離之時，諸有香味而無愛著。何況今者三毒已離，而能染我？耶輸陀羅縱有食味，我無所懼。」
時諸苾芻皆疑白佛言：「世尊！何故耶輸陀羅因歡喜團，于佛世尊生於染著？」
佛言：「諸苾芻！此耶輸陀羅非於今生欲因歡喜團而染著我，曾於過去先有是事。汝等諦聽！往昔世時有一聚落，去斯不遠有阿蘭若林，多有花果及清流美泉。時有仙人吃彼花果身披樹皮，作此苦行證五神通，所有禽獸不相恐懼，常來親近。後於一時欲往小便，有一女鹿隨仙人行，仙人小便失精，鹿隨後便即吃之，復以舌舐生門，有情業力不思議故，因即有胎。日月既滿，彼鹿來就本處生一男子，鹿生此兒知是於人，便棄而去。時仙人見之作是念云：『此是誰子？』復更思惟知是己兒，遂收養之。后漸長大至年十二，頭生一角，因與立字，名為獨角。其父染患，獨角種種醫療不能得差，其父漸困命將欲死。告獨角曰：『我今此處，常有諸山仙人數來過往，汝可迎接問訊。若來，供給花果，為我願故。』說伽
【現代漢語翻譯】 現代漢語譯本 已證得預流果（Srota-apanna，佛教修行 प्रथम階段的聖果）的修行者，只有耶輸陀羅（Yasodhara，釋迦牟尼佛的妻子），因為染著心（貪戀世俗的心）太重，沒有證得聖果，於是她這樣想，也這樣說：『我做的食物很有滋味，能讓吃的人心裡產生愛戀和執著。』於是她就做了各種香氣撲鼻、味道鮮美的飲食等，親自拿著去供奉世尊（釋迦牟尼佛）。她這樣想的事情，被各位比丘（Bhikkhu，佛教僧侶）聽到了，就告訴了世尊。佛陀說：『各位比丘應當知道！我過去三毒（貪嗔癡）還沒有斷除的時候，對於各種香味的東西都沒有愛戀和執著。更何況現在我已經斷除了三毒，怎麼會被這些東西迷惑呢？耶輸陀羅縱然有美味的食物，我也不會害怕。』 當時各位比丘都感到疑惑，就問佛陀說：『世尊！為什麼耶輸陀羅因為歡喜團（一種食物），就對佛世尊產生了染著呢？』 佛陀說：『各位比丘！這個耶輸陀羅不是今生才因為歡喜團而對我產生染著，過去世的時候就發生過這樣的事情。你們仔細聽！過去很久以前，有一個村落，離這裡不遠的地方有一片阿蘭若林（Aranya，寂靜的森林），那裡有很多花果和清澈美麗的泉水。當時有一位仙人，吃那些花果，身上披著樹皮，做這種苦行，證得了五神通（五種超自然能力）。所有的禽獸都不害怕他，經常來親近他。後來有一次，仙人想要去小便，有一隻母鹿跟著仙人走，仙人小便的時候失去了精液，鹿就跟在後面吃了那些精液，又用舌頭舔舐仙人的生殖器，因為有情眾生的業力不可思議，因此就懷了孕。日子滿了之後，那隻鹿來到原來的地方生了一個男孩，鹿生下這個孩子，知道他是人類，就丟下他離開了。當時仙人看見了這個孩子，心裡想：『這是誰的孩子？』又進一步思考，知道是自己的孩子，於是就收養了他。後來孩子漸漸長大，到了十二歲的時候，頭上長了一隻角，因此給他取名叫獨角（Eka-srnga）。他的父親得了重病，獨角用各種方法醫治都不能治好，他的父親漸漸衰弱，快要死了。告訴獨角說：『我現在住的這個地方，經常有各位山中的仙人來來往往，你可以去迎接問候他們。如果他們來了，就供養他們花果，爲了我的願望。』說完伽
【English Translation】 English version Having attained the Srota-apanna fruit (the first stage of enlightenment in Buddhism), only Yasodhara (the wife of Siddhartha Gautama), because of her heavy attachment (worldly desires), did not attain the fruit. She thought and said, 'The food I make is very delicious, and it can make those who eat it feel love and attachment.' So she made all kinds of fragrant and delicious foods and personally held them to offer to the World-Honored One (Shakyamuni Buddha). When she had this thought, the Bhikkhus (Buddhist monks) heard about it and told the World-Honored One. The Buddha said, 'Bhikkhus, you should know! When I had not yet rid myself of the three poisons (greed, hatred, and delusion), I had no attachment to any fragrant things. How much more so now that I have rid myself of the three poisons, how can I be tempted by these things? Even if Yasodhara has delicious food, I have nothing to fear.' At that time, the Bhikkhus were all doubtful and asked the Buddha, 'World-Honored One! Why did Yasodhara develop attachment to the World-Honored Buddha because of the sweet rice ball (a kind of food)?' The Buddha said, 'Bhikkhus! This Yasodhara is not only attached to me because of the sweet rice ball in this life, but such a thing happened in the past life. Listen carefully! A long time ago, there was a village, and not far from here was an Aranya (quiet forest), where there were many flowers, fruits, and clear, beautiful springs. At that time, there was an ascetic who ate those flowers and fruits, wore tree bark, practiced this asceticism, and attained the five supernormal powers (five kinds of supernatural abilities). All the birds and beasts were not afraid of him and often came close to him. Later, once, the ascetic wanted to urinate, and a female deer followed the ascetic. When the ascetic urinated, he lost semen, and the deer followed behind and ate the semen, and licked the ascetic's genitals. Because of the inconceivable karma of sentient beings, she became pregnant. After the days were full, the deer came to the original place and gave birth to a boy. The deer gave birth to this child, knowing that he was human, and left him. At that time, the ascetic saw the child and thought, 'Whose child is this?' After further thinking, he knew that it was his own child, so he adopted him. Later, the child gradually grew up, and when he was twelve years old, he grew a horn on his head, so he was named Eka-srnga (Unicorn). His father became seriously ill, and Eka-srnga tried various methods to treat him but could not cure him. His father gradually weakened and was about to die. He told Eka-srnga, 'In this place where I live now, there are often mountain ascetics coming and going. You can go to greet and ask them. If they come, offer them flowers and fruits, for my sake.' After saying Ga
他曰：
「『積聚皆消散， 崇高必墜落； 合會有別離， 有命咸歸死。』
「乃至仙人身歿，彼獨角仙，以仙之法為葬其父。思戀父喪愁悲憂惱，便證五通。後於異時因往取水，取得水已回至中路，遂逢天雨泥滑倒地，水瓶遂破。掬破瓶水置其掌中，以口咒向天遙散：『由汝雨下打破我瓶，從今已后十二年中勿更雨下。』由此仙咒力，雨便不下，波羅痆城遭大亢旱，人民饑饉迸散逃亡。是時國王召諸占事問言：『何故天不降雨？』占事答曰：『仙人瞋故天不下雨。』王問占事：『作何方計天下甘雨百姓豐樂？』占事報言：『若也敗仙戒行修道，天即甘雨。若不敗仙令犯戒行，十二年中天終不雨。』時王聞已托頰思惟，宮人妃主及諸臣等見王憂惱即白王言：『何故憂惱？』王即報曰：『由仙咒力天不下雨，乃至廣說義如上辯。我今不知作何方計令彼仙人敗修戒行？由斯憂惱是以不樂。』時彼國王有一大女名曰寂靜，即白王言：『不須憂惱，我設方計當令彼仙必敗戒行。』王問女曰：『有何方計？』女白王言：『我學婆羅門咒法，及余婇女二十人等一處學法，愿王可於水上縛舡安板，著土栽樹種諸花果，一依仙人所住之處。我等乘舡至彼仙所，即能令仙敗修戒行引來至此。』王聞是已，即如女說，縛
【現代漢語翻譯】 現代漢語譯本： 他說： 『積聚終將消散，崇高必會墜落； 相合終有離別，有生命者都將歸於死亡。』 乃至仙人身亡，那隻獨角仙（一種仙人）用仙人的方法安葬了他的父親。他思念父親的喪事，感到愁苦悲傷憂慮煩惱，於是證得了五神通（五種神通能力）。後來在某一天，他去取水，取完水后在返回的路上，遇到了下雨，道路泥濘濕滑，他摔倒在地，水瓶也摔破了。他捧起破碎瓶中的水放在手掌中，對著天空遙遙地念咒散去：『因為你下雨打破了我的瓶子，從今以後十二年內不要再下雨。』由於這個仙咒的力量，雨便不再下，波羅痆城（古印度城市名，今瓦拉納西）遭遇大旱，人民飢餓困苦，四處逃亡。當時國王召集占卜者詢問說：『為什麼天不下雨？』占卜者回答說：『因為仙人生氣，所以天不下雨。』國王問占卜者：『有什麼辦法可以讓天下甘雨，百姓安樂？』占卜者回答說：『如果能破壞仙人的戒行和修行，天就會下甘雨。如果不能破壞仙人使他犯戒，十二年內天終究不會下雨。』當時國王聽了后托著腮幫思考，宮人妃子以及各位大臣等看到國王憂愁煩惱，就對國王說：『為什麼憂愁煩惱？』國王就告訴他們說：『因為仙人的咒語，天不下雨，』乃至廣泛地說明，道理如上面所說。『我現在不知道用什麼辦法才能讓那位仙人破壞修行和戒行？因為這個原因而憂愁不樂。』當時那位國王有一個大女兒，名叫寂靜，就對國王說：『不必憂愁煩惱，我來設計一個方法，一定能讓那位仙人破壞戒行。』國王問女兒說：『有什麼方法？』女兒對國王說：『我學習了婆羅門（古印度教祭司）的咒語，以及其他二十個宮女一起學習咒語，希望國王可以在水上綁上船，在船上安放木板，在上面種植樹木，種植各種花果，完全按照仙人居住的地方的樣子。我們乘坐船到那位仙人所在的地方，就能讓仙人破壞修行和戒行，然後把他引到這裡來。』國王聽了這些話后，就按照女兒所說的去做，綁 English version: He said: 『Accumulations all dissipate, the lofty must fall; Meetings will have separations, those with life all return to death.』 Even when a Rishi (sage) passed away, that Ekasrnga Rishi (one-horned sage), used the Rishi's method to bury his father. Thinking of his father's passing, he felt sorrow, grief, worry, and distress, and thus attained the Five Supernatural Powers (five kinds of supernatural abilities). Later, one day, he went to fetch water. After obtaining the water, on his way back, he encountered rain, and the road became muddy and slippery. He fell to the ground, and the water pot broke. He scooped up the water from the broken pot, placed it in his palm, and, facing the sky, remotely chanted a curse: 『Because you rained and broke my pot, from now on, do not rain for twelve years.』 Due to the power of this Rishi's curse, rain ceased to fall, and the city of Varanasi (ancient Indian city, now Varanasi) suffered a great drought. The people were hungry, distressed, and scattered, fleeing in all directions. At that time, the king summoned astrologers and asked, 『Why does the sky not send down rain?』 The astrologers replied, 『Because the Rishi is angry, the sky does not send down rain.』 The king asked the astrologers, 『What method can be used to bring down sweet rain and bring happiness to the people?』 The astrologers replied, 『If the Rishi's precepts and practices can be ruined, then the sky will send down sweet rain. If the Rishi cannot be made to break his precepts, the sky will not rain for twelve years.』 At that time, the king heard this and rested his cheek in thought. The palace women, consorts, and ministers, seeing the king's worry and distress, said to the king, 『Why are you worried and distressed?』 The king then told them, 『Because of the Rishi's curse, the sky does not send down rain,』 and extensively explained the reasons as mentioned above. 『I do not know what method to use to make that Rishi ruin his practices and precepts? Because of this, I am worried and unhappy.』 At that time, the king had an eldest daughter named Silent, who said to the king, 『There is no need to worry and be distressed. I will devise a method that will surely make that Rishi ruin his precepts.』 The king asked his daughter, 『What method do you have?』 The daughter said to the king, 『I have learned the Brahman (ancient Indian priest) mantras, and twenty other palace women have also learned the mantras together. I hope that the king can tie boats together on the water, place planks on the boats, plant trees on them, and grow various flowers and fruits, completely according to the place where the Rishi lives. We will ride the boats to the place where the Rishi is, and we will be able to make the Rishi ruin his practices and precepts, and then lead him here.』 After hearing these words, the king did as his daughter said, tying
【English Translation】 He said: 'Accumulations all dissipate, the lofty must fall; Meetings will have separations, those with life all return to death.' Even when a Rishi (sage) passed away, that Ekasrnga Rishi (one-horned sage), used the Rishi's method to bury his father. Thinking of his father's passing, he felt sorrow, grief, worry, and distress, and thus attained the Five Supernatural Powers (five kinds of supernatural abilities). Later, one day, he went to fetch water. After obtaining the water, on his way back, he encountered rain, and the road became muddy and slippery. He fell to the ground, and the water pot broke. He scooped up the water from the broken pot, placed it in his palm, and, facing the sky, remotely chanted a curse: 'Because you rained and broke my pot, from now on, do not rain for twelve years.' Due to the power of this Rishi's curse, rain ceased to fall, and the city of Varanasi (ancient Indian city, now Varanasi) suffered a great drought. The people were hungry, distressed, and scattered, fleeing in all directions. At that time, the king summoned astrologers and asked, 'Why does the sky not send down rain?' The astrologers replied, 'Because the Rishi is angry, the sky does not send down rain.' The king asked the astrologers, 'What method can be used to bring down sweet rain and bring happiness to the people?' The astrologers replied, 'If the Rishi's precepts and practices can be ruined, then the sky will send down sweet rain. If the Rishi cannot be made to break his precepts, the sky will not rain for twelve years.' At that time, the king heard this and rested his cheek in thought. The palace women, consorts, and ministers, seeing the king's worry and distress, said to the king, 'Why are you worried and distressed?' The king then told them, 'Because of the Rishi's curse, the sky does not send down rain,' and extensively explained the reasons as mentioned above. 'I do not know what method to use to make that Rishi ruin his practices and precepts? Because of this, I am worried and unhappy.' At that time, the king had an eldest daughter named Silent, who said to the king, 'There is no need to worry and be distressed. I will devise a method that will surely make that Rishi ruin his precepts.' The king asked his daughter, 'What method do you have?' The daughter said to the king, 'I have learned the Brahman (ancient Indian priest) mantras, and twenty other palace women have also learned the mantras together. I hope that the king can tie boats together on the water, place planks on the boats, plant trees on them, and grow various flowers and fruits, completely according to the place where the Rishi lives. We will ride the boats to the place where the Rishi is, and we will be able to make the Rishi ruin his practices and precepts, and then lead him here.' After hearing these words, the king did as his daughter said, tying
舡安板栽諸花果並如上說，遂于果中蜜盛藥酒，及諸飲食並亦安藥。於是寂靜並余婇女，假作仙儀形狀衣服，著樹皮衣披髮散后，共仙無異。從舡上下徐步詣仙，口誦婆羅門咒法，至仙人所。彼仙弟子遙見二十客仙來至，即報仙師曰：『有諸客仙今來至此。』時獨角仙口唸：『善來！喚令入室。』是時諸仙既入室已，時獨角仙細看諸仙顏色有異，即說頌曰：
「『曾不經辛苦， 行步復從容， 面上不生髭， 胸前有高下， 是仙形貌到， 此事實希奇。』
「彼獨角仙雖有疑心，亦為客仙敷座處已，及設果實。寂靜仙曰：『汝所住止有如是等多苦澀果，我今住處有好果實，猶如甘露，我今請汝至我住處。』時獨角仙即共相隨乘船泛水，于舡樹上取其椰子。諸果實中盛[女*厭]媚藥酒，奉獨角仙。彼既飲已便報假仙，共行非法。由此淫染遂失神通，戒行已虧咒力便息，浮雲四起。獨角見已舉面罵天，寂靜報言：『汝身為非尚不自覺，何謂舉面由故怨天？』淫染既纏默然而住。寂靜將往直至王前，白父王曰：『彼咒雨仙，此人即是。』王見仙至喜不自勝，云布遍天便降甘雨，百姓豐樂五穀滋榮。爾時父王，即嫁寂靜與仙為婦，及諸美女亦賜驅馳，乃至后時棄于王女，便共余女遂作私通。寂靜見
【現代漢語翻譯】 現代漢語譯本 船上安放著各種鮮花水果，佈置如前所述。然後在水果中盛滿用藥材浸泡的酒，以及各種食物，也都放入藥物。於是，寂靜（Jing Ji，人名）和其餘的侍女們，假扮成仙人的模樣，穿著樹皮做的衣服，披散著頭髮，和真正的仙人沒有區別。她們從船上緩緩走下，口中唸誦著婆羅門教的咒語，來到仙人居住的地方。仙人的弟子遠遠地看見二十位客仙到來，立刻稟告仙師說：『有幾位客仙現在來到了這裡。』當時，獨角仙（Du Jiao Xian，指修行者）口中念道：『善來！請他們進入房間。』這時，眾仙進入房間后，獨角仙仔細觀察這些仙人的臉色，發現有些異樣，於是說了一首偈語： 『從未經歷過辛苦， 行走又是如此從容， 臉上不長鬍須， 胸前卻有高低起伏， 這是仙人的形貌嗎， 此事真是稀奇。』 雖然獨角仙心中有所懷疑，還是為這些客仙鋪設了座位，並準備了水果。寂靜仙人說：『你所居住的地方只有這些苦澀的果實，而我居住的地方有好吃的果實，就像甘露一樣，我現在邀請你到我居住的地方去。』當時，獨角仙就跟隨她們一同乘船，在船上的樹上摘取椰子。在各種果實中，她們盛入了能使人迷亂的藥酒，獻給獨角仙。獨角仙喝下之後，便和這些假仙人一起做了不正當的事情。因為這種淫慾的迷惑，他失去了神通，戒律修行也因此虧損，咒語的力量也消失了，烏雲四處涌起。獨角仙看到這種情況，舉起臉來罵天。寂靜仙人卻說：『你自身行為不正尚且不自覺，為什麼還要抬頭埋怨上天呢？』淫慾的纏繞讓他沉默不語。寂靜仙人將他帶到國王面前，稟告父王說：『這位就是能用咒語降雨的仙人。』國王見到仙人到來，高興得無法自持，烏雲佈滿天空，隨即降下甘甜的雨水，百姓安樂，五穀豐登。當時，父王就把寂靜嫁給仙人做妻子，並將許多美女賜給他驅使。直到後來，獨角仙拋棄了王女，和其餘的女子私通。寂靜仙人看到這種情況
【English Translation】 English version On the boat, various flowers and fruits were arranged as described above. Then, in the fruits, honeyed medicinal wine was prepared, and various foods were also mixed with medicine. Thereupon, Jing Ji (name of a person) and the remaining maids, disguised themselves as immortals, wearing clothes made of tree bark, with their hair disheveled, appearing no different from real immortals. They slowly descended from the boat, chanting Brahmanical mantras, and approached the place where the hermit lived. The hermit's disciple, seeing twenty guest immortals arriving from afar, immediately reported to his master, saying, 'Several guest immortals have now arrived here.' At that time, Du Jiao Xian (one-horned hermit) recited, 'Welcome! Invite them into the room.' When the immortals had entered the room, the one-horned hermit carefully observed their faces and noticed something unusual. He then spoke a verse: 'Never having experienced hardship, Their gait is so leisurely, No beard grows on their faces, Yet their chests have high and low curves, Is this the appearance of an immortal? This matter is truly strange.' Although the one-horned hermit had doubts in his mind, he still prepared seats for the guest immortals and provided fruits. The silent immortal said, 'The place where you live only has these bitter fruits, but the place where I live has delicious fruits, like nectar. I now invite you to come to my place.' At that time, the one-horned hermit followed them onto the boat, picking coconuts from the trees on the boat. In various fruits, they mixed intoxicating medicinal wine and offered it to the one-horned hermit. After he drank it, he engaged in improper conduct with these fake immortals. Because of this delusion of lust, he lost his supernatural powers, his precepts and practices were damaged, and the power of his mantras disappeared, with dark clouds rising everywhere. Seeing this situation, the one-horned hermit raised his face and cursed the heavens. The silent immortal said, 'You are not even aware of your own improper behavior, why do you raise your head and blame heaven?' Entangled in lust, he remained silent. The silent immortal took him directly to the king and reported to her father, saying, 'This is the immortal who can bring rain with mantras.' The king, seeing the immortal arrive, was overjoyed beyond measure. Clouds filled the sky, and then sweet rain fell, bringing peace and prosperity to the people and abundant harvests of grains. At that time, the father king married Jing Ji to the hermit as his wife and bestowed many beautiful women for him to command. Later, the one-horned hermit abandoned the princess and had illicit affairs with other women. The silent immortal, seeing this situation,
已心生嫉妒，即共仙人甚相忿競，舉腳蹴仙履打仙面。仙作是念：『我于昔時天起云雷，由咒令息。忽纏淫慾被女欺陵。』爾時仙人，厭心欲染便舍寂靜，精勤習定即證五通，乘空而行還歸本處。」
佛告諸苾芻：「昔時仙者即我身是，王女寂靜今耶輸陀羅是。由昔食味貪著淫情；今者以歡喜團，更欲厭著於我。」佛說此語已從宮而出。
耶輸陀羅既見佛知，心便息念，更不尋求，即升七重高樓，不惜身命遂投于地，佛以神力接不令損。諸人既見不有傷損，心生驚怪。諸苾芻眾見便問佛：「此耶輸陀羅，為愛佛心故，不惜身命投于高樓放身於地。」
佛告諸苾芻：「耶輸陀羅，為愛我心故，不獨今生不惜身命，過去亦復為我不惜身命。」告諸苾芻：「汝等諦聽。往昔波羅痆斯城有王名曰梵受，於一時間遂出遊獵廣殺眾生。行至山谷見一緊那羅睡臥，婦在傍邊而守護之。王遂張弓射緊那羅，既著要處一箭便死，捉得緊那羅婦欲取為妻。時緊那羅婦尋白王曰：『唯愿大王！放我殯葬其夫，待了即隨王去。』王便作是念：『此豈能走？看作其禮。』作此念已遂即放行。時緊那羅婦，遂積柴四面放火，追念其夫不惜身命，即投於火，夫婦俱燒。諸天空中而說頌曰：
「『欲求於此事， 翻乃更遭余，
【現代漢語翻譯】 現代漢語譯本： 已心生嫉妒，就和仙人非常忿恨爭鬥，抬腳踢仙人的鞋子，打仙人的臉。仙人這樣想：『我過去在天上興起云雷，用咒語就能讓它停止。忽然被淫慾纏繞，被女子欺凌。』當時仙人厭惡淫慾的染污，便捨棄寂靜，精勤地修習禪定，就證得了五神通，乘空飛行，返回到原來的地方。
佛告訴各位比丘：『過去的仙人就是我的前身，王女寂靜就是現在的耶輸陀羅（Yashodhara，佛陀的妻子）。因為過去貪著食物的滋味和性慾；現在又想用歡喜團，來讓我厭惡貪著。』佛說完這些話，就從宮殿里出來了。
耶輸陀羅見到佛陀知道后，心中便停止了念頭，不再尋求，就登上七重高樓，不顧惜自己的性命，就跳了下去，佛用神力接住她，沒有讓她受傷。眾人見到她沒有受傷，心中感到驚奇。各位比丘見到后就問佛：『這位耶輸陀羅，因為愛慕佛的心，不顧惜自己的性命，從高樓上跳下來，放縱自己的身體。』
佛告訴各位比丘：『耶輸陀羅，爲了愛我的心，不只是今生不顧惜自己的性命，過去也曾爲了我不顧惜自己的性命。』告訴各位比丘：『你們仔細聽。過去在波羅奈斯城（Varanasi）有一個國王，名叫梵受（Brahma-datta），在一次出遊打獵時，廣泛地殺害眾生。走到山谷里，看見一個緊那羅（Kinnara，一種半人半鳥的神）正在睡覺，他的妻子在旁邊守護著他。國王就張弓射緊那羅，射中了要害，一箭就死了，捉住了緊那羅的妻子，想要娶她為妻。當時緊那羅的妻子就對國王說：『希望大王！放我安葬我的丈夫，等安葬完畢后就跟隨大王去。』國王就想：『她難道能逃走嗎？看她做完喪事。』這樣想完就放她走了。當時緊那羅的妻子，就堆積柴火，四面點火，追念她的丈夫，不顧惜自己的性命，就跳入火中，夫婦一起被燒死。諸天在空中說頌歌說：
『想要尋求這件事，反而遭遇了其餘的事情，
【English Translation】 English version: Having conceived jealousy, they became very angry and contended with the immortal, kicking the immortal's shoes and striking the immortal's face. The immortal thought: 'In the past, when clouds and thunder arose in the sky, I could stop them with a mantra. Suddenly, I am entangled in lust and deceived by a woman.' At that time, the immortal, disgusted with the defilement of lust, abandoned tranquility, diligently practiced meditation, and attained the five supernatural powers, flying through the air and returning to his original place.
The Buddha told the Bhikshus (Bhikkhus, monks): 'The immortal of the past was my former self, and the princess Tranquility is now Yashodhara (Buddha's wife). Because of past attachment to the taste of food and sexual desire; now she wants to use a ball of joy to make me disgusted with attachment.' After the Buddha spoke these words, he came out of the palace.
When Yashodhara saw the Buddha and understood, her mind stopped thinking, and she no longer sought him. She ascended the seven-storied tower, disregarding her life, and jumped down. The Buddha used his divine power to catch her, preventing her from being harmed. When the people saw that she was not injured, they were amazed. The Bhikshus, seeing this, asked the Buddha: 'This Yashodhara, because of her love for the Buddha, disregarded her life and jumped from the high tower, abandoning her body to the ground.'
The Buddha told the Bhikshus: 'Yashodhara, for the sake of loving me, not only in this life does she disregard her life, but in the past, she also disregarded her life for me.' He told the Bhikshus: 'Listen carefully. In the past, in the city of Varanasi (ancient Indian city), there was a king named Brahma-datta (name of a king), who, during a hunting expedition, extensively killed living beings. He came to a mountain valley and saw a Kinnara (mythical creature, half-human, half-bird) sleeping, with his wife guarding him nearby. The king drew his bow and shot the Kinnara, hitting a vital spot, and he died with one arrow. He captured the Kinnara's wife, wanting to take her as his wife. At that time, the Kinnara's wife said to the king: 'May the Great King! Allow me to bury my husband, and after the burial, I will follow the King.' The king thought: 'Can she escape? Let her perform the funeral rites.' Having thought this, he let her go. At that time, the Kinnara's wife piled up firewood and set fire to it on all sides, remembering her husband and disregarding her life, she jumped into the fire, and the couple was burned together. The devas (gods) in the sky spoke a verse, saying:
'Wanting to seek this matter, instead encountered other things,'
本希音樂天， 夫婦皆身死。』」
爾時世尊告諸苾芻曰：「往昔緊那羅者，即我身是。緊那羅婦者，即耶輸陀羅是。于往昔時，為愛我故，已投於火；今為貪愛復墜高樓。」
佛作是念：「若化耶輸陀羅者，今正是時，我宜令彼出生死海。」作是念已，為耶輸陀羅說四聖諦法。彼既聞已，以智慧金剛杵摧破二十種我見山峰悉皆摧滅，證預流果發起信心。從家趣非家策勤修習，證阿羅漢果。是時苾芻尼耶輸陀羅，處於眾中心懷慚愧。
爾時世尊告諸苾芻曰：「我一切苾芻尼眾中，耶輸陀羅苾芻尼最具慚愧。」諸苾芻眾咸皆有疑，復問世尊：「此耶輸陀羅苾芻尼，作何業報，六年懷羅怙羅？」爾時世尊告諸苾芻曰，如上說乃為頌曰。
佛告諸苾芻：「往昔有村，時有老母唯有一女，多養乳牛每日作酪漿，母女相隨巡村估賣。後於一時，其女負酪忽設矯心，遂報母曰：『我欲見風，愿母持酪且漸前行。』母即取酪擔負而去，其女乖墮諂誑心故，離於六里不趁其母。由此業故，耶輸陀羅今生招報六年懷胎。」佛告諸苾芻，義如上說而說頌曰。
時諸苾芻復更有疑，請問世尊：「此羅怙羅先作何業？今受此報六年處胎。」佛告諸苾芻：「羅怙羅自作惡業」，義如上說並及頌曰。
【現代漢語翻譯】 現代漢語譯本： 『在本希音樂天（Gandharva musical heaven），夫婦都雙雙身亡。』
這時，世尊告訴各位比丘說：『過去世的緊那羅（Kinnara，一種半人半鳥的神）就是我的前身。緊那羅的妻子，就是耶輸陀羅（Yasodhara，釋迦牟尼的妻子）的前身。在過去世，她因為愛我，已經投身於火中；現在又因為貪愛，再次從高樓墜落。』
佛陀這樣想著：『如果現在度化耶輸陀羅，正是時候，我應該讓她脫離生死苦海。』這樣想著之後，佛陀為耶輸陀羅宣說了四聖諦法（Four Noble Truths）。她聽聞之後，用智慧金剛杵摧毀了二十種我見（twenty kinds of self-views），全部摧毀滅盡，證得了預流果（Sotapanna，入流果），生起了信心。她從在家生活走向出家生活，努力修行，證得了阿羅漢果（Arhat，無學果）。這時，比丘尼耶輸陀羅，身處大眾之中，內心感到慚愧。
這時，世尊告訴各位比丘說：『在我所有的比丘尼眾中，耶輸陀羅比丘尼是最具慚愧心的。』各位比丘都心懷疑惑，再次問世尊：『這位耶輸陀羅比丘尼，做了什麼業報，導致六年懷著羅怙羅（Rahula，釋迦牟尼的兒子）？』這時，世尊告訴各位比丘，就像上面所說的那樣，並且說了偈頌。
佛陀告訴各位比丘：『過去有個村莊，當時有一位老母親只有一個女兒，養了很多乳牛，每天製作乳酪。母女倆一起在村子裡巡迴售賣。後來有一次，女兒拿著乳酪，突然起了虛假的心，於是告訴母親說：『我想看看風景，希望母親拿著乳酪先慢慢走。』母親就拿了乳酪擔著走了，這個女兒因為乖戾墮落的諂媚欺騙的心，離開了六里路都沒有追上她的母親。因為這個業報的緣故，耶輸陀羅今生招致了六年懷胎的果報。』佛陀告訴各位比丘，道理就像上面所說的那樣，並且說了偈頌。
當時各位比丘又產生了疑問，請問世尊：『這位羅怙羅先前做了什麼業？今生受到這樣的果報，在母胎中待了六年。』佛陀告訴各位比丘：『羅怙羅自己造作了惡業』，道理就像上面所說的那樣，並且說了偈頌。
【English Translation】 English version: 『In Gandharva musical heaven, both husband and wife died.』
At that time, the World Honored One told the Bhikshus: 『In the past, the Kinnara (a half-human, half-bird deity) was my former self. The Kinnara's wife was Yasodhara (the wife of Shakyamuni Buddha). In the past, because of her love for me, she threw herself into the fire; now, because of greed and love, she has fallen from a high building again.』
The Buddha thought: 『If I were to convert Yasodhara now, it would be the right time. I should help her escape the sea of birth and death.』 After thinking this, the Buddha preached the Four Noble Truths to Yasodhara. After hearing them, she used the Vajra (diamond) of wisdom to destroy the twenty kinds of self-views, destroying them all, attained the Sotapanna (stream-enterer) fruit, and generated faith. She went from household life to monastic life, diligently practiced, and attained the Arhat (worthy one) fruit. At this time, Bhikshuni Yasodhara, being in the midst of the assembly, felt ashamed in her heart.
At that time, the World Honored One told the Bhikshus: 『Among all my Bhikshunis, Bhikshuni Yasodhara is the most ashamed.』 All the Bhikshus were doubtful and asked the World Honored One again: 『What karmic retribution did this Bhikshuni Yasodhara commit that caused her to be pregnant with Rahula (the son of Shakyamuni Buddha) for six years?』 At that time, the World Honored One told the Bhikshus, as mentioned above, and also spoke a verse.
The Buddha told the Bhikshus: 『In the past, there was a village, and at that time there was an old mother who had only one daughter, raised many milk cows, and made cheese every day. The mother and daughter traveled around the village selling it. Later, at one time, the daughter, carrying the cheese, suddenly had a false thought, and told her mother: 『I want to see the scenery, I hope mother will take the cheese and walk slowly ahead.』 The mother took the cheese and carried it away, and the daughter, because of her perverse and deceitful heart, did not catch up with her mother even after six miles. Because of this karma, Yasodhara in this life reaped the reward of being pregnant for six years.』 The Buddha told the Bhikshus, the meaning is as mentioned above, and also spoke a verse.
At that time, the Bhikshus had more doubts and asked the World Honored One: 『What karma did this Rahula commit in the past? Why is he receiving such retribution in this life, staying in the womb for six years?』 The Buddha told the Bhikshus: 『Rahula himself committed evil karma』, the meaning is as mentioned above, and also spoke a verse.
爾時世尊復告諸苾芻：「此波羅痆斯城不遠，時有一林多諸花果，有兄弟二人：一名商佉、二名里企多，身著樹皮，常食果實及諸藥草。商佉為師，里企多為弟子。時波羅痆斯國王及諸人民，知此林中有二修道人：一名商佉、二名里企多。後於一時，商佉平旦持滿瓶水遊山採果，其里企多五更早起在兄前行入山，不持瓶水採得花果，于先到來，渴乏須水。向己瓶中遂無水飲，便取師水而用飲之。既吃水竟，更不與師添瓶。是時商佉日高后至，乏渴須水，取己添瓶覓水而飲。見瓶無水，遂即瞋罵：『是何強賊偷劫我水？』時里企多尋即報言：『我是其賊我用瓶水，唯愿鄔波陀耶罰我重罪。』商佉報曰：『汝是我弟子，須水任飲不與汝罪。』里企多白鄔波馱耶曰：『我是賊人愿與重罪，若如不與心不安寧。』商佉聞已遂大瞋怒，便即報言：『我今不能瞋汝與罪，如索與罪，汝向國王處而索重罪。』時里企多遂向王所，至其中路逢王出獵，舉手咒愿：『唯愿大王！長命無病常戰得勝。』說伽他曰：
「『大王我是賊， 輒盜吃他水； 愿王依賊法， 賜我盜水罪。』
「時王報曰：『縱輒取水亦不是賊。』王復問言：『汝取誰水？』時里企多廣如上事具報王已，王便報曰：『既是汝兄，又是鄔波馱耶，雖輒
【現代漢語翻譯】 現代漢語譯本： 那時，世尊又告訴各位比丘：『離這座波羅奈斯城不遠的地方，有一片樹林，其中生長著許多花和果實。有兄弟二人，一個名叫商佉（Śaṅkha，意為海螺），一個名叫里企多（Likhita，意為書寫者），他們身穿樹皮，經常以果實和各種草藥為食。商佉是老師，里企多是弟子。當時，波羅奈斯國王和百姓都知道這片樹林里有兩位修行人，一個名叫商佉，一個名叫里企多。後來有一次，商佉清晨拿著裝滿水的瓶子去山裡採摘果實，而里企多五更早起，走在哥哥前面進入山中，沒有帶水瓶，採摘到花果后，因為口渴需要水。他看了看自己的瓶子，發現沒有水可以喝，就拿了老師的水來喝。喝完水后，也沒有給老師把瓶子添滿。當時，商佉太陽升起后才到，因為口渴需要水，就拿起自己的瓶子想找水喝。發現瓶子里沒有水，於是就生氣地罵道：『是什麼強盜偷了我的水？』當時，里企多立刻回答說：『我就是那個賊，我用了瓶子里的水，只希望鄔波陀耶（Upādhyāya，意為親教師）懲罰我的重罪。』商佉回答說：『你是我的弟子，需要水就喝，我不怪罪你。』里企多對鄔波陀耶說：『我是賊人，希望您懲罰我的重罪，如果不懲罰我，我心裡不安寧。』商佉聽了之後非常生氣，就回答說：『我現在不能生氣地懲罰你，如果你一定要我懲罰你，你就去國王那裡請求他懲罰你的重罪。』當時，里企多就去國王那裡，在路上遇到了國王外出打獵，他舉起手祝願說：『希望大王長命百歲，沒有疾病，常戰得勝。』並且說了頌（Gāthā）說道： 『大王我是賊， 輒盜吃他水； 愿王依賊法， 賜我盜水罪。』 當時國王回答說：『即使擅自取水，也不算是賊。』國王又問道：『你取了誰的水？』當時，里企多像上面說的那樣，把事情的經過詳細地告訴了國王，國王就回答說：『既然是你的哥哥，又是你的鄔波陀耶，即使擅自
【English Translation】 English version: At that time, the World Honored One further addressed the Bhikshus: 'Not far from this city of Varanasi (Bārāṇasī), there is a forest abundant with flowers and fruits. There were two brothers: one named Shankha (Śaṅkha, meaning conch), and the other named Likhita (Likhita, meaning written). They wore tree bark and often ate fruits and various herbs. Shankha was the teacher, and Likhita was the disciple. At that time, the king of Varanasi and the people knew that there were two ascetics in this forest: one named Shankha, and the other named Likhita. Later, on one occasion, Shankha went to the mountain early in the morning with a full water bottle to pick fruits, while Likhita got up before dawn and went into the mountain ahead of his brother. He did not bring a water bottle, and after picking flowers and fruits, he was thirsty and needed water. He looked at his own bottle and found that there was no water to drink, so he took his teacher's water and drank it. After drinking the water, he did not refill the bottle for his teacher. At that time, Shankha arrived after the sun had risen, and because he was thirsty and needed water, he picked up his own bottle to find water to drink. Seeing that there was no water in the bottle, he became angry and cursed: 'What kind of robber stole my water?' At that time, Likhita immediately replied: 'I am the thief, I used the water in the bottle, and I only hope that Upadhyaya (Upādhyāya, meaning preceptor) will punish my serious crime.' Shankha replied: 'You are my disciple, you can drink the water if you need it, I will not blame you.' Likhita said to Upadhyaya: 'I am a thief, I hope you will punish my serious crime, if you do not punish me, I will not feel at ease.' Shankha became very angry after hearing this, and replied: 'I cannot angrily punish you now, if you insist that I punish you, you should go to the king and ask him to punish your serious crime.' At that time, Likhita went to the king, and on the way he met the king going out hunting. He raised his hand and wished: 'May the great king live a long life, be free from illness, and always win battles.' And he spoke the verse (Gāthā): 'Great king, I am a thief, I stole and drank his water; May the king, according to the law for thieves, grant me the punishment for stealing water.' At that time, the king replied: 'Even if you took the water without permission, it is not considered stealing.' The king further asked: 'Whose water did you take?' At that time, Likhita, as mentioned above, told the king the details of the matter, and the king replied: 'Since he is your brother and also your Upadhyaya, even if you took it without permission,'
飲水亦不是賊。汝今好去，不合與罪。』時里企多又白王曰：『我是賊人，愿與重罪。如若不與心不安寧。』是時國王聞此語已，便發瞋怒而即報言：『汝今此住，更勿東西。待我山游回來處分。』王去遊獵餘路還宮，遂忘仙人不與進止，經於六日。是時仙人不敢東西，諸臣白王：『彼仙奉教經於六日不敢東西，唯愿大王速與處分。』王便報言：『討罪六日，汝今無過，今放汝去。』臣報仙人：『汝今六日已罰汝了，今奉王敕，任汝東西。』里企多喜遂即歸還。」
佛告諸苾芻：「昔梵授王今羅怙羅是，為前生時起嗔心故，不許東西，乃經六日故。今六年以業力故，在母胎中。諸苾芻！若黑白業及雜染業，咸悉有報。諸苾芻！應舍黑業及雜染業，修純白業。」
時諸苾芻咸皆有疑，復白佛言：「此具壽賢子，曾作何業，今于上首釋種之中而為國王？」佛告諸苾芻：「此具壽賢子自種福業」，乃至說伽他曰。
佛告諸苾芻：「昔有貧人，遊行人間至波羅痆斯城。于其城中有諸貧人，見此人來即生嗔恨，競爭打搭驅出城外。彼城國王有一園林，其人既被驅逐投園林中，且自居止。時彼國王因春陽月，此園林中花果茂盛好鳥競集，王與宮人婇女往園遊觀。既至園中，與諸婇女處處游望嬉戲娛樂。時彼國王
【現代漢語翻譯】 現代漢語譯本： 飲水也不是盜賊。你現在可以走了，不應該給你定罪。』當時里企多又對國王說：『我是盜賊，希望給我重罪。如果不定罪，我心不安寧。』當時國王聽了這話，便發怒說：『你現在住在這裡，不要亂動。等我山中游獵回來再處置。』國王去遊獵，在其他路上回宮，於是忘記了仙人，沒有允許他離開，經過了六天。當時仙人不敢亂動，大臣稟告國王：『那位仙人奉您的命令已經六天不敢亂動，希望大王儘快處置。』國王便說：『已經懲罰他六天了，你現在沒有罪過，現在放你走。』大臣告訴仙人：『您已經被懲罰六天了，現在奉國王的命令，您可以隨意行動了。』里企多高興地立刻回去了。 佛告訴各位比丘（bhiksu，佛教出家男子）：『以前的梵授王就是現在的羅怙羅（Rahula，釋迦牟尼的兒子），因為前世生起嗔恨心，不許他行動，經過了六天。所以現在因為業力的緣故，在母親的胎中待了六年。各位比丘！無論是黑業、白業還是雜染業，都會有報應。各位比丘！應該捨棄黑業和雜染業，修習純粹的白業。』 當時各位比丘都感到疑惑，又問佛說：『這位具壽賢子（賢善的男子），曾經做了什麼業，現在在上首釋迦（Sakya，釋迦族）種之中成為國王？』佛告訴各位比丘：『這位具壽賢子自己種下了福業』，乃至說了偈頌。 佛告訴各位比丘：『過去有個窮人，從人間來到波羅奈斯城（Varanasi，古印度城市）。在這個城中有許多窮人，看見這個人來就生起嗔恨，爭相打他，把他趕出城外。這個城的國王有一個園林，這個人被驅逐后就投奔到園林中，暫時居住。當時國王因為春光明媚，園林中花果茂盛，好鳥聚集，國王與宮人婇女前往園林遊玩觀賞。到了園林中，與各位婇女到處遊玩嬉戲娛樂。當時國王
【English Translation】 English version: 'Drinking water is not theft either. You may leave now; you should not be charged with a crime.' At that time, Likhita again said to the king, 'I am a thief; I wish to be given a heavy punishment. If I am not punished, my heart will not be at peace.' When the king heard these words, he became angry and immediately replied, 'You stay here now and do not move around. Wait for me to return from my mountain hunt, and I will deal with you.' The king went hunting and returned to the palace by another route, thus forgetting about the ascetic and not allowing him to leave, which lasted for six days. At that time, the ascetic dared not move around. The ministers reported to the king, 'That ascetic has been following your instructions for six days and dares not move around. We hope that Your Majesty will deal with him quickly.' The king then said, 'He has been punished for six days; you are now without fault. I now release you.' The ministers told the ascetic, 'You have been punished for six days. Now, by the king's order, you may go wherever you please.' Likhita was delighted and immediately returned. The Buddha told the bhiksus (bhiksu, Buddhist monks): 'The former King Brahmadatta is now Rahula (Rahula, son of Sakyamuni Buddha). Because of the anger he arose in his previous life, he did not allow him to move around, which lasted for six days. Now, because of the power of karma, he stayed in his mother's womb for six years. Bhiksus! Whether it is black karma, white karma, or mixed karma, all will have retribution. Bhiksus! You should abandon black karma and mixed karma and cultivate pure white karma.' At that time, all the bhiksus were doubtful and again asked the Buddha, 'This venerable virtuous son, what karma did he commit that he is now a king among the foremost Sakyas (Sakya, the clan of Sakyamuni Buddha)?' The Buddha told the bhiksus, 'This venerable virtuous son planted his own seeds of blessed karma,' and even spoke a gatha (verse). The Buddha told the bhiksus: 'In the past, there was a poor man who came from the human realm to the city of Varanasi (Varanasi, an ancient Indian city). In that city, there were many poor people who, upon seeing this man, became angry and competed to beat him, driving him out of the city. The king of that city had a garden, and after being driven out, this man went to the garden and stayed there temporarily. At that time, because of the bright spring weather, the flowers and fruits in the garden were lush, and beautiful birds gathered. The king and his palace women went to the garden to play and enjoy themselves. Upon arriving in the garden, they played and enjoyed themselves everywhere with the palace women. At that time, the king'
疲乏而睡。女人有常法：若見花果便生貪愛。當爾之時既見王睡，各散林中采求花果。時彼國王從睡覺起即還城中，彼諸宮人見王還城，各速隨逐。時一宮人心即忙遽，不覺身上遺其瓔珞，宮人去後，貧人見之私自念云：『我若取者，或有尋知必相苦惱。』即取瓔珞懸于樹上，心自念云：『本主若來隨意將去。』復遙觀之：『若非主取則不擬與。』彼之宮女既至宮中，覺失瓔珞念在園內，白其王言：『我緣忙遽，遺忘瓔珞在彼園內。』時王即告群臣：『我有瓔珞遺在園內，可速覓之無令遺失。』臣奉王命，將多手力散覓園中，見於瓔珞繫在于樹，眾共議言：『誰系瓔珞在此樹上？』即令手力縱橫訪覓，乃見貧人在一叢下，問言：『汝見何人系此瓔珞？』貧人如上具報。爾時王臣即持瓔珞還宮送王，具陳上事。王聞此言，即遣使者追取貧人。貧人既至，王便告曰：『汝先因何得我瓔珞，不持將去，繫於樹上？』貧人答曰：『大王當知，此是王之貴物，我先貧窮不堪受用。』王聞此語甚大歡喜，告貧人曰：『汝求何愿？我當與汝。』貧人答曰：『今此城中所有貧人，愿王各施飲食並賜衣服，並令我為上首。』王聞此言便告大臣：『我國城中一切貧人，可施飲食兼與衣服，仍令此人為其上首。』大臣奉命，于波羅痆斯城擊鼓
【現代漢語翻譯】 現代漢語譯本 （國王）疲憊地睡著了。女人們通常的習性是：如果看見花果就會生起貪愛之心。當時，她們看見國王睡著了，就各自散開到樹林中去採摘花果。這時，國王從睡夢中醒來，就返回城中，那些宮女們看見國王回城，都趕緊跟隨著他。當時，一個宮女因為心忙意亂，沒有察覺到自己身上的瓔珞（一種頸飾）遺失了。宮女離開后，一個窮人看見了瓔珞，心裡暗自想：『我如果拿走它，或許會被人發現，一定會遭受苦惱。』於是就把瓔珞掛在樹上，心裡想：『原來的主人如果來了，就讓她隨意拿走。』又遠遠地觀察著：『如果不是主人來取，我就不打算給別人。』 那個宮女到了宮中，才發覺遺失了瓔珞，想起是在園內，就稟告國王說：『我因為心忙意亂，把瓔珞遺忘在那個園內了。』當時國王就告訴群臣：『我有一串瓔珞遺失在園內，可以快點去找，不要讓它遺失了。』臣子們接受國王的命令，帶領很多人手分散在園中尋找，看見瓔珞掛在樹上，大家一起議論說：『是誰把瓔珞繫在這樹上？』就命令手下四處尋找，於是看見那個窮人在一個草叢下，問他說：『你看見什麼人把這瓔珞繫在這裡？』窮人像上面所說的那樣，詳細地回答了。 當時，國王的臣子們就拿著瓔珞回到宮中獻給國王，詳細地陳述了事情的經過。國王聽了這些話，就派遣使者去追捕那個窮人。窮人被帶到后，國王就告訴他說：『你先前因為什麼得到我的瓔珞，不拿走，卻繫在樹上？』窮人回答說：『大王應該知道，這是大王的貴重物品，我先前貧窮，不敢受用。』國王聽了這些話，非常高興，告訴窮人說：『你有什麼願望？我當滿足你。』窮人回答說：『現在這座城中所有的窮人，希望大王都能佈施飲食，並賜予衣服，並且讓我做他們的首領。』國王聽了這些話，就告訴大臣：『我國城中所有貧窮的人，可以佈施飲食，並給予衣服，仍然讓這個人做他們的首領。』大臣接受命令，在波羅奈斯城（Varanasi）敲鼓
【English Translation】 English version (The king) fell asleep exhausted. Women have a common habit: if they see flowers and fruits, they develop greed and attachment. At that time, seeing the king asleep, they scattered into the forest to pick flowers and fruits. Then, the king woke up from his sleep and returned to the city. The palace women, seeing the king returning to the city, quickly followed him. At that time, one of the palace women, in her haste and confusion, did not realize that the necklace (瓔珞, a type of necklace) on her body was lost. After the palace woman left, a poor man saw the necklace and thought to himself: 'If I take it, I might be discovered and suffer distress.' So he hung the necklace on a tree, thinking: 'If the original owner comes, let her take it as she pleases.' He also watched from afar: 'If it is not taken by the owner, I do not intend to give it to anyone else.' That palace woman, upon arriving at the palace, realized that she had lost her necklace, remembering that it was in the garden. She reported to the king, saying: 'Because of my haste and confusion, I forgot my necklace in that garden.' At that time, the king told his ministers: 'I have lost a necklace in the garden, you should quickly find it, do not let it be lost.' The ministers, receiving the king's order, led many people to search the garden, and saw the necklace hanging on a tree. Everyone discussed together, saying: 'Who hung the necklace on this tree?' They ordered their subordinates to search everywhere, and then saw the poor man under a bush, and asked him: 'Did you see anyone hang this necklace here?' The poor man answered in detail as described above. At that time, the king's ministers took the necklace back to the palace and presented it to the king, and described the whole matter in detail. The king, hearing these words, sent messengers to arrest the poor man. After the poor man was brought before him, the king told him: 'Why did you get my necklace earlier, and not take it away, but hang it on the tree?' The poor man replied: 'Your Majesty should know that this is Your Majesty's valuable item, and I was previously poor and unworthy to use it.' The king, hearing these words, was very happy, and told the poor man: 'What is your wish? I will grant it to you.' The poor man replied: 'Now, all the poor people in this city, I hope that Your Majesty can give them food and clothing, and let me be their leader.' The king, hearing these words, told his ministers: 'All the poor people in our city can be given food and clothing, and still let this person be their leader.' The ministers accepted the order and beat drums in the city of Varanasi (波羅痆斯城)
宣告：『一切貧人並令集會。』既集會已，施與飲食並諸衣服，宣示王命，令先貧人為其主領，所有處分咸可隨受。時諸貧人既得衣食，悉皆慶悅，遵奉為主。諸貧人等，先在街衢掣盜他食，食主嗔恨常打罵之，后得王恩轉增奪掣，國人懼王不敢打罵。時國諸人即至王所，具論此事，王便報曰：『汝等自可守護，勿打貧人。』後於異時，城中有人于筐篋中盛諸餅食，其上首貧人見已，便奪持之奔走。諸貧人等競來隨逐，欲相掣奪。其貧人主走至河岸，又被逼逐，即戴餅筐泛河而渡，到彼岸已在一樹下。」
佛告諸苾芻：「若佛如來未出世時，當有辟支佛出現於世利益蒼生，因行而過。彼貧人見威儀庠序，便自念云：『由我先世不知戒施，不能供養此人，致令此身貧窮孤露。若彼德人受我施者，我當施與。』時辟支佛觀知其念，為利益故，持缽向前乞其餅食。貧人歡喜盡持餅食而以奉施。辟支佛常法：口不說法，身現神通以相利益。得其餅已，騰踴空中現種種神變。諸異生等見此神變，速發善愿五體投地，猶如樹倒，便發大愿：『我今供養此聖人已，當令來世得為國王，于諸國中最為上首。我於今者見辟支佛，于當來世愿見如來，度生死海。』發此愿已，諸貧人等皆渡河至咸索餅食，上首貧人報曰：『我已施訖，
【現代漢語翻譯】 現代漢語譯本：宣告：『讓所有窮人都得到安置。』安置完畢后，施捨給他們飲食和各種衣服，並宣示國王的命令，讓之前的窮人做他們的首領，所有的安排都可以聽從他的。當時，這些窮人得到了衣食，都非常高興，遵從他為主。這些窮人，之前在街上搶奪別人的食物，食物的主人嗔恨他們，常常打罵他們，後來得到國王的恩惠，反而更加放肆地搶奪，國人害怕國王，不敢打罵他們。當時，國內的這些人就到國王那裡，詳細地說了這件事，國王便回答說：『你們自己可以守護好自己的東西，不要打罵窮人。』後來在另一天，城裡有人用筐子裝著各種餅食，那個窮人首領看見后，就搶過來拿著跑了。其他的窮人爭先恐後地追趕，想要搶奪。那個窮人首領跑到河邊，又被逼得很緊，就頂著餅筐渡河，到了對岸后，在一棵樹下停了下來。
佛告訴各位比丘：『如果佛陀如來還沒有出世的時候，會有辟支佛（Pratyekabuddha，獨覺佛）出現在世上利益眾生，因為行走而經過。那個窮人看見辟支佛威儀莊嚴，舉止安詳，便自己想：『因為我前世不知道持戒佈施，不能供養這個人，導致今生貧窮孤苦。如果這位有德之人接受我的施捨，我就應當施捨給他。』當時，辟支佛觀察到他的想法，爲了利益他，拿著缽向前乞討餅食。窮人很高興，把所有的餅食都拿出來供奉施捨。辟支佛通常的做法是：口裡不說佛法，身上顯現神通來利益眾生。得到餅食后，騰空而起，顯現各種各樣的神變。各種凡夫俗子看到這種神變，迅速地發起善愿，五體投地，就像樹倒了一樣，便發下大愿：『我今天供養這位聖人之後，應當讓來世成為國王，在各國之中最為尊貴。我今天見到辟支佛，在將來希望見到如來，度過生死苦海。』發了這個愿之後，所有的窮人都渡河過來，都來索要餅食，窮人首領回答說：『我已經施捨完了。』
【English Translation】 English version: Proclamation: 『Let all the poor be settled.』 After the settlement, give them food and clothing, and proclaim the king's order, making the former poor their leader, and all arrangements can be followed. At that time, these poor people received food and clothing, and they were all very happy, obeying him as their leader. These poor people used to snatch food from others on the streets, and the owners of the food hated them and often beat and scolded them. Later, they received the king's favor and became even more brazen in snatching, and the people of the country were afraid of the king and dared not beat or scold them. At that time, the people of the country went to the king and told him about this matter in detail. The king replied: 『You can protect your own things and do not beat the poor.』 Later, on another day, someone in the city was carrying various cakes in a basket. When the poor leader saw it, he snatched it and ran away. The other poor people rushed to chase after him, wanting to snatch it. The poor leader ran to the riverbank and was forced very closely, so he carried the basket of cakes across the river. After reaching the other side, he stopped under a tree.
The Buddha told the Bhikshus (Bhikkhus, monks): 『If the Tathagata (Tathāgata, 'Thus-gone') Buddha has not yet appeared in the world, there will be a Pratyekabuddha (Pratyekabuddha, 'Solitary Buddha') appearing in the world to benefit sentient beings, passing by on his travels. When the poor man saw the Pratyekabuddha's dignified demeanor and peaceful conduct, he thought to himself: 『Because I did not know how to uphold precepts and give alms in my previous life, I could not make offerings to this person, which led to my poverty and loneliness in this life. If this virtuous person accepts my alms, I should give it to him.』 At that time, the Pratyekabuddha observed his thoughts, and for his benefit, he held his bowl forward to beg for the cakes. The poor man was very happy and took out all the cakes to offer as alms. The usual practice of the Pratyekabuddha is: he does not speak the Dharma (Dharma, the teachings of the Buddha) with his mouth, but manifests supernatural powers with his body to benefit sentient beings. After receiving the cakes, he rose into the air and manifested various kinds of miraculous transformations. When various ordinary people saw these miraculous transformations, they quickly made good vows, prostrating themselves on the ground with their five limbs, like a tree falling down, and made great vows: 『After I make offerings to this saint today, I should let myself become a king in the next life, the most noble among all countries. Today I see the Pratyekabuddha, and in the future I hope to see the Tathagata and cross the sea of birth and death.』 After making this vow, all the poor people crossed the river and came to ask for cakes. The poor leader replied: 『I have already given them all away.』
汝等隨喜。』諸貧人曰：『汝施餅食，已發何愿？』上首報言：『愿我來世于諸國中得為國王，于諸國中最為上首。』諸人聞已咸皆發願：『上首既得國主，我等愿為最上臣佐。』」
佛告諸苾芻：「爾時上首貧人者，今賢王釋子是。諸貧人者，今五百釋子是。由彼賢子昔于辟支佛所發願施食故，今得諸釋種中而為國王，及見於我出家學道，證阿羅漢果。汝諸苾芻當知：造黑業得黑業報，造雜業得雜業報，造白業得白業報。汝等應舍黑業及雜業染業，修純白業。」
佛在那地迦村群蛇林中。此時多有諸苾芻缽及世尊缽在於露地，有一獼猴從娑羅林下來而取于缽，諸苾芻等即前打逐。佛告諸苾芻：「汝等勿打，任其所取，不畏損壞。」時彼獼猴至於缽傍即取佛缽，上娑羅樹須臾之間，盛滿缽蜜來供養佛，蜜中有蜂如來不受。時彼獼猴知如來心，復持蜜缽於一屏處，擇其蜂已還來奉佛，為未凈故佛又不受。獼猴復知佛意，持其蜜缽至清流傍，取水灑蜜還來供養，佛即便受。時彼獼猴既見佛受其蜜，心生歡喜合掌頂禮，踴躍跳躑不顧前後，因落井中遂即命過。當即託生那地迦村清凈婆羅門家夫人胎中。既托胎已，緣福業故，那地迦村界內天降蜜雨。時諸人等問占相者，此是何事？占者報曰：「緣婆羅門婦胎中有
【現代漢語翻譯】 現代漢語譯本：『你們都隨喜。』那些窮人說：『你施捨餅食，發了什麼愿？』上首回答說：『愿我來世在各個國家中成為國王，在各個國家中最為尊貴。』眾人聽了都一起發願：『上首既然能當國王，我們願意成為他最優秀的臣子。』
佛告訴各位比丘：『當時的上首窮人，就是現在的賢王釋子（Sakya，釋迦族）。那些窮人，就是現在的五百釋子。因為那位賢子過去在辟支佛（Pratyekabuddha，獨覺佛）那裡發願佈施食物，所以現在能在各個釋迦族人中成為國王，並且見到我出家學道，證得阿羅漢果（Arhat，斷盡煩惱，證得解脫的聖人）。你們各位比丘應當知道：造作黑業會得到黑業的果報，造作雜業會得到雜業的果報，造作白業會得到白業的果報。你們應當捨棄黑業以及雜業的染污，修習純粹的白業。』
佛在那地迦村（Nādika）的群蛇林中。當時有很多比丘的缽以及世尊的缽放在露天的地方，有一隻獼猴從娑羅林（sala forest）下來拿取缽，各位比丘就上前驅趕它。佛告訴各位比丘：『你們不要打它，任憑它拿取，不用擔心損壞。』當時那隻獼猴來到缽的旁邊，拿走了佛的缽，爬到娑羅樹上，一會兒的功夫，盛滿了缽的蜂蜜來供養佛，蜂蜜中有蜜蜂，如來沒有接受。當時那隻獼猴知道如來的心意，又拿著蜜缽到一個隱蔽的地方，挑出其中的蜜蜂，又回來奉獻給佛，因為不乾淨的緣故，佛又沒有接受。獼猴又知道了佛的意思，拿著蜜缽到清澈的流水旁邊，用水洗去蜂蜜，又回來供養，佛就接受了。當時那隻獼猴看見佛接受了它的蜂蜜，心裡生起歡喜，合掌頂禮，歡快地跳躍，不顧前後，因此掉進井裡就死了。立刻投生在那地迦村清凈的婆羅門家夫人的胎中。既然投胎了，因為福業的緣故，在那地迦村的境內天降蜜雨。當時眾人問占卜相面的人，這是什麼事？占卜的人回答說：『因為婆羅門婦人的胎中有...』
【English Translation】 English version: 『You all rejoice.』 The poor people said, 『You donated cakes and food, what vow did you make?』 The leader replied, 『May I in my next life become a king in all countries, the most supreme in all countries.』 Upon hearing this, everyone made a vow: 『Since the leader will become a king, we wish to be his most excellent ministers.』
The Buddha told the Bhikshus (Bhikkhus, monks): 『The leader of the poor people at that time is now the wise King Sakya (釋迦族). Those poor people are now the five hundred Sakyas. Because that wise son made a vow to donate food to a Pratyekabuddha (獨覺佛) in the past, he is now able to become a king among all the Sakyas, and has seen me leave home to study the Way, and attain the Arhat (阿羅漢) fruit. You Bhikshus should know: creating black karma results in black karma, creating mixed karma results in mixed karma, creating white karma results in white karma. You should abandon black karma and the defilement of mixed karma, and cultivate pure white karma.』
The Buddha was in the Serpent Grove in Nādika (那地迦村) village. At that time, many Bhikshus' bowls and the World Honored One's bowl were in the open. A monkey came down from the sala forest (娑羅林) to take a bowl, and the Bhikshus went forward to chase it away. The Buddha told the Bhikshus: 『Do not hit it, let it take what it wants, do not worry about damage.』 At that time, the monkey came to the side of the bowl and took the Buddha's bowl, climbed up the sala tree, and in a short time, filled the bowl with honey to offer to the Buddha. There were bees in the honey, and the Tathagata (如來) did not accept it. At that time, the monkey knew the Tathagata's mind, and took the honey bowl to a secluded place, picked out the bees, and returned to offer it to the Buddha. Because it was not clean, the Buddha did not accept it again. The monkey again knew the Buddha's intention, took the honey bowl to the clear flowing water, washed the honey with water, and returned to offer it. The Buddha then accepted it. At that time, the monkey saw that the Buddha had accepted its honey, and its heart was filled with joy. It joined its palms in reverence, jumped and leaped without regard for what was before or behind, and fell into a well and died. Immediately, it was reborn in the womb of the wife of a pure Brahmin family in Nādika village. Since it was conceived, due to the merit of its karma, honey rained down from the sky within the boundaries of Nādika village. At that time, the people asked the fortune tellers, 『What is this?』 The fortune tellers replied, 『Because there is a ... in the womb of the Brahmin woman.』
兒，業力感故。」至十月滿生子之日，復降蜜雨，眷屬並集，三七日中設食供養。眷屬當問：「所生孩子為立何字？」家人答云：「其子懷時當降蜜雨，生時亦爾。父姓婆悉瑟吒，因茲為名未度婆悉瑟吒，此名最勝蜜。」兒漸長大，因宿業力便生信心，即往佛所。佛為說法發心出家便如法度，既出家已，日日自然感三缽蜜：一缽供佛，一缽供養僧伽，一缽共親友食。時諸大眾咸並生疑，俱往白佛：「以何因緣此最勝蜜苾芻，日日如是有斯蜜應？」佛言：「此最勝蜜苾芻自作福業，是故日日感斯蜜報，廣說如上。」
佛告苾芻：「汝等昔見有一獼猴從娑羅樹下來，以一缽蜜供養我不？」苾芻白佛言：「世尊！我等昔見。」佛言：「彼獼猴者，即此最勝蜜苾芻是也。由前信心施蜜因緣故獲斯報。然此苾芻，何但日能變三缽蜜，欲令四海總成蜜者，不足為難。何以故？由施佛蜜福增上故。廣說如上，應舍黑業及雜染業，修純白業。」
根本說一切有部毗奈耶破僧事卷第十二 大正藏第 24 冊 No. 1450 根本說一切有部毗奈耶破僧事
根本說一切有部毗奈耶破僧事卷第十三
大唐三藏法師義凈奉 制譯
佛在劫比羅城尼瞿陀園中，當度五百釋子及鄔波離時，諸苾芻咸皆有疑，
【現代漢語翻譯】 現代漢語譯本： 『兒，業力感故。』到了十月懷胎期滿生產的日子，又降下蜜雨，親屬們都聚集在一起，用二十一天的時間設定飲食供養。親屬們應當問：『為所生的孩子取什麼名字？』家人回答說：『這孩子在懷胎時就降下蜜雨，出生時也是這樣。父親姓婆悉瑟吒 (Vasistha，古印度著名仙人)，因此為他取名為未度婆悉瑟吒 (Mitra Vasistha)，這個名字的意思是最勝蜜。』孩子漸漸長大，因為宿世的業力便生起信心，就前往佛陀處。佛陀為他說法，他發心出家，便如法地度化了他。出家之後，每天自然感得三缽蜜：一缽供養佛陀，一缽供養僧伽 (Samgha，僧團)，一缽與親友一起食用。當時，大眾都感到疑惑，一起去稟告佛陀：『因為什麼因緣，這位最勝蜜苾芻 (Mitra Vasistha Bhiksu，最勝蜜比丘) 每天都能得到這樣的蜜？』佛陀說：『這位最勝蜜苾芻自己造作了福業，所以每天都能感得這樣的蜜報，詳細的解說如前所述。』 佛陀告訴眾苾芻 (Bhiksus，比丘) 說：『你們以前是否見過一隻獼猴從娑羅樹 (Sala tree) 上下來，用一缽蜜供養我？』苾芻稟告佛陀說：『世尊！我們以前見過。』佛陀說：『那隻獼猴，就是這位最勝蜜苾芻。由於過去以信心施蜜的因緣，所以獲得這樣的果報。然而，這位苾芻，哪裡只是每天能變出三缽蜜，即使想要讓整個四海都變成蜜，也不是難事。為什麼呢？由於施蜜供佛的福德增上的緣故。』詳細的解說如前所述，應當捨棄黑業以及雜染業，修習純白的善業。 根本說一切有部毗奈耶破僧事卷第十二 大正藏第 24 冊 No. 1450 根本說一切有部毗奈耶破僧事 根本說一切有部毗奈耶破僧事卷第十三 大唐三藏法師義凈奉 旨譯 佛陀在劫比羅城 (Kapilavastu) 尼瞿陀園 (Nigrodha Garden) 中，當要度化五百釋迦族子弟以及鄔波離 (Upali) 時，眾苾芻都感到疑惑，
【English Translation】 English version: 『Son, it is due to the force of karma.』 When the ten months of pregnancy were completed and the day of childbirth arrived, honey rain fell again, and the family members gathered together, setting up food offerings for twenty-one days. The family members should ask: 『What name should be given to the newborn child?』 The family members replied: 『When this child was in the womb, honey rain fell, and it is the same at birth. The father's surname is Vasistha, therefore he is named Mitra Vasistha, which means the most excellent honey.』 As the child gradually grew up, due to the force of past karma, faith arose, and he went to the Buddha. The Buddha preached the Dharma to him, and he resolved to renounce the world and was duly ordained. After ordination, he naturally received three bowls of honey every day: one bowl to offer to the Buddha, one bowl to offer to the Samgha (monastic community), and one bowl to eat with relatives and friends. At that time, the assembly was filled with doubt and went to report to the Buddha: 『For what reason does this Mitra Vasistha Bhiksu (Mitra Vasistha monk) receive such honey every day?』 The Buddha said: 『This Mitra Vasistha Bhiksu has performed meritorious deeds himself, therefore he receives such a reward of honey every day, as explained in detail above.』 The Buddha told the Bhiksus (monks): 『Have you seen a monkey come down from the Sala tree and offer me a bowl of honey?』 The Bhiksus reported to the Buddha: 『World Honored One! We have seen it before.』 The Buddha said: 『That monkey is this Mitra Vasistha Bhiksu. Because of the cause of offering honey with faith in the past, he obtained such a reward. However, this Bhiksu, it is not only that he can transform three bowls of honey every day, even if he wanted to turn the entire four seas into honey, it would not be difficult. Why? Because of the increasing merit of offering honey to the Buddha.』 As explained in detail above, one should abandon black karma and defiled karma, and cultivate purely white karma. Mulasarvastivada Vinaya Sanghabhedavastu Volume 12 Taisho Tripitaka Volume 24 No. 1450 Mulasarvastivada Vinaya Sanghabhedavastu Mulasarvastivada Vinaya Sanghabhedavastu Volume 13 Translated under Imperial Order by the Tripitaka Master Yijing of the Great Tang Dynasty When the Buddha was in the Nigrodha Garden in Kapilavastu, about to liberate the five hundred Sakyan sons and Upali, the Bhiksus were all in doubt,
以緣白佛：「此鄔波離昔作何業為王剃士？」
爾時佛告諸苾芻：「往昔國王，有一剃頭人，有辟支佛來立門前，語彼人曰：『善男子！與我剃頭當獲善果。』彼剃頭人有一外甥，其舅告曰：『我為王使，汝可於后當爲此人如法而剃如國王一種。』時彼外甥聞舅是言，即自思惟：『遣與此人如法剃頭，必應多得功德。』作是念已即便諦念，為辟支佛如法剃頭。時辟支佛復思念云：『彼人與我如法剃頭，我當護助必令此人多獲利益。』時辟支佛作是念已，即騰虛空變現種種神變，彼人見已甚生希有，合掌禮敬五體投地，便發願云：『我今既與此人剃頭，如國王相似，愿我來生於世世中，常得與諸國王剃頭，如我舅無異。』」佛告諸苾芻：「彼時外甥者，今鄔波離是。由於先世與辟支佛剃頭髮愿故，今與王為剃頭人。」
爾時佛復告諸苾芻：「此鄔波離於先世時復有餘愿，我今說之，汝等諦聽。往昔村中有一長者，取得一妻生於二男。彼時國王，有一剃頭人，與此長者共為親友。彼剃頭人甚有財寶，無有男女，常私念云：『我今多諸財物，而無子息，一旦終沒無可委付，必被國王盡取將去。』時彼長者見剃頭人愁憂不樂，即便問曰：『汝今云何愁憂如此？』時剃頭人即如上答。長者告曰：『我有二子，今將小
【現代漢語翻譯】 現代漢語譯本：阿難陀因為某個因緣稟告佛陀：『這位鄔波離（Upali，佛陀十大弟子之一，持戒第一）過去做了什麼業，以至於成為給國王剃頭的人？』
這時，佛陀告訴各位比丘：『過去有一位國王，他手下有一位剃頭匠。當時有一位辟支佛（Pratyekabuddha，獨覺佛）來到門前，對那位剃頭匠說：『善男子！你如果給我剃頭，將會獲得善果。』那位剃頭匠有一個外甥，他的舅舅告訴他：『我奉國王之命，你可以在後面像給國王剃頭一樣，如法地為這個人剃頭。』當時那位外甥聽了舅舅的話，就自己思量：『如果能如法地給這個人剃頭，必定能夠獲得很多功德。』這樣想著，他就專心致志地為辟支佛如法地剃頭。當時那位辟支佛又心想：『這個人如法地給我剃頭，我應當護佑他，必定讓他獲得很多利益。』這樣想著，辟支佛就騰空而起，變現種種神通。那個人見了，覺得非常稀有，合掌禮敬，五體投地，便發願說：『我今天既然給這個人剃頭，像給國王剃頭一樣，愿我來生來世，常常能夠給各位國王剃頭，像我的舅舅一樣。』』佛陀告訴各位比丘：『當時的那個外甥，就是現在的鄔波離。由於前世給辟支佛剃頭並許願的緣故，現在才成為給國王剃頭的人。』
這時，佛陀又告訴各位比丘：『這位鄔波離在前世還有其他的願望，我現在說給你們聽，你們仔細聽好。過去在一個村子裡，有一位長者，娶了一個妻子，生了兩個兒子。當時國王手下有一位剃頭匠，和這位長者是親戚朋友。那位剃頭匠很有錢財，卻沒有兒女，常常私下想：『我現在有很多財物，卻沒有子嗣，一旦去世，沒有可以託付的人，必定會被國王全部拿走。』當時那位長者見剃頭匠愁眉不展，就問他說：『你現在為什麼這樣愁眉苦臉？』當時剃頭匠就把上面的情況說了。長者告訴他說：『我有兩個兒子，現在把小的』
【English Translation】 English version: Ananda then asked the Buddha, 『What deeds did this Upali (one of the Buddha's ten great disciples, foremost in upholding the precepts) perform in the past that he became a barber for kings?』
At that time, the Buddha told the Bhikshus, 『In the past, there was a king who had a barber. A Pratyekabuddha (a solitary Buddha) came and stood before the door, saying to the barber, 『Good man! If you shave my head, you will obtain good fruit.』 The barber had a nephew, and his uncle told him, 『I am on the king's errand. You can later shave this person lawfully, just like shaving the king.』 When the nephew heard his uncle's words, he thought to himself, 『If I shave this person lawfully, I will surely gain much merit.』 With this thought, he concentrated and shaved the Pratyekabuddha lawfully. Then the Pratyekabuddha thought, 『This person has shaved my head lawfully, I should protect and help him, ensuring that he gains much benefit.』 With this thought, the Pratyekabuddha rose into the sky and manifested various miraculous powers. When the man saw this, he was amazed, folded his palms in reverence, prostrated himself, and made a vow, 『Since I have shaved this person today, just like shaving the king, may I always be able to shave the heads of kings in lifetimes to come, just like my uncle.』』 The Buddha told the Bhikshus, 『That nephew was Upali. Because of shaving the Pratyekabuddha's head and making a vow in a previous life, he is now a barber for kings.』
At that time, the Buddha again told the Bhikshus, 『This Upali had other vows in a previous life, which I will now tell you. Listen carefully. In the past, in a village, there was a wealthy man who took a wife and had two sons. At that time, the king had a barber who was a relative and friend of this wealthy man. The barber was very wealthy but had no children. He often thought to himself, 『I have much wealth now, but no offspring. Once I die, there is no one to entrust it to, and it will surely be taken away by the king.』 At that time, the wealthy man saw the barber looking worried and unhappy, and asked him, 『Why are you so worried and unhappy?』 The barber then explained the situation as above. The wealthy man told him, 『I have two sons, I will give you the younger』
者與汝為子。』作是議已，便取小兒以為其子。后時長者遇病命終，長者太子與諸童兒共相嬉戲，因或斗罵，諸童子言：『汝非族姓。何以故？汝弟見為剃頭家子。』爾時此兒，既被斯言愁悴不樂，便私念云：『若我小弟不與剃頭家為子者，我今云何被他毀辱？我今應當收奪取弟。』作是念已即奪弟歸。時剃頭人心懷懊惱，便集其家剃頭種類，告彼眾曰：『我養彼兒經多年歲，今奪將去。我諸眷屬自今以後，勿與此家作剃頭人。』時彼兄弟不得剃頭，發毛爪甲皆悉長丑。國王忽見即便問曰：『汝今云何發毛爪甲作許長丑？』時彼兄弟答國王言：『王剃頭人制諸種類，令於我家勿為剃頭。』王重問曰：『彼有何故？』時彼兄弟具說前事。國王聞已即便告言：『父與他兒，不合更奪。』既奉王教，即便將弟與彼為兒。后兄議曰：『由弟與彼剃頭為子，恒令我等被他毀辱，我今應當殺去我弟，必免斯語。』時有人聞，往剃頭家告其弟曰：『汝兄等議，恐辱種族，當欲殺汝，宜善防護。』弟聞是語已告剃頭人曰：『兄今欲來殺我，今宜放我出家學諸仙道。』剃頭人念：『我若苦留此兒不許出家，必被他殺。我今不如放令出家。』父既念已告其兒曰：『我今放汝出家，汝得仙法將歸教我。』子便白曰：『善哉！奉命。』爾時其子
【現代漢語翻譯】 現代漢語譯本 『那個人就成了你的兒子。』 做了這個決定后，就收養了這個小孩作為自己的兒子。後來，長者生病去世，長者的兒子和那些孩子們一起玩耍嬉戲，有時會爭吵辱罵，那些孩子們說：『你不是我們同族的人。為什麼呢？因為你的弟弟現在是給剃頭匠家當兒子。』 當時這個孩子，因為被說了這些話而感到憂愁不快樂，就私下想：『如果我的弟弟不是給剃頭匠家當兒子，我怎麼會被他們這樣羞辱呢？我現在應該把他搶回來。』 這樣想著，就把弟弟搶了回來。當時那個剃頭匠心裡非常懊惱，就召集他家的剃頭匠們，告訴他們說：『我養那個孩子已經很多年了，現在被搶走了。我所有的親屬從今以後，不要再給這家剃頭。』 當時這對兄弟沒法剃頭，頭髮和指甲都長得很長很難看。國王偶然看見了，就問他們說：『你們現在為什麼頭髮和指甲長得這麼長這麼難看？』 當時這對兄弟回答國王說：『剃頭匠禁止所有的剃頭匠，不讓他們給我們家剃頭。』 國王又問：『他們有什麼緣故嗎？』 當時這對兄弟就把之前的事情都說了出來。國王聽了之後就說：『父親把兒子給了別人，不應該再搶回來。』 既然接受了國王的教誨，就把弟弟送回給剃頭匠家當兒子。後來哥哥又想：『因為弟弟給剃頭匠家當兒子，總是讓我們被別人羞辱，我現在應該殺掉我的弟弟，一定可以免除這些話。』 當時有人聽到了，就去剃頭匠家告訴他的兒子說：『你的哥哥們商量，恐怕你羞辱了他們的家族，想要殺你，你應該好好防備。』 弟弟聽了這些話后，就告訴剃頭匠說：『我的哥哥現在想要來殺我，現在應該放我出家去學習各種仙道。』 剃頭匠想：『如果我強行留下這個孩子不讓他出家，一定會被他們殺掉。我現在不如放他出家。』 父親這樣想了之後就告訴他的兒子說：『我現在放你出家，你學到仙法后帶回來教我。』 兒子就回答說：『好啊！遵命。』 當時這個兒子 English version 'That person will be your son.' Having made this decision, he took the young child to be his son. Later, the elder died of illness, and the elder's son and the other children were playing together, sometimes arguing and scolding each other. The children said, 'You are not of our clan. Why? Because your younger brother is now a son in the barber's family.' At that time, this child, feeling sad and unhappy because of these words, thought privately, 'If my younger brother were not a son in the barber's family, how could I be humiliated by them like this? I should take him back now.' With this thought, he took his younger brother back. At that time, the barber was very annoyed and gathered his barber relatives, telling them, 'I have raised that child for many years, and now he has been taken away. From now on, all my relatives should not work as barbers for this family.' At that time, the brothers could not get their hair cut, and their hair and nails grew long and ugly. The king happened to see them and asked, 'Why are your hair and nails so long and ugly?' At that time, the brothers replied to the king, 'The barber has forbidden all barbers from cutting our hair.' The king asked again, 'What is the reason?' At that time, the brothers told the king everything that had happened before. After hearing this, the king said, 'A father who has given his son to someone else should not take him back.' Having received the king's instruction, he sent his younger brother back to the barber's family to be his son. Later, the elder brother thought again, 'Because my younger brother is a son in the barber's family, we are always humiliated by others. I should kill my younger brother now, and I will surely be rid of these words.' At that time, someone heard this and went to the barber's house to tell his son, 'Your brothers are planning to kill you because they are afraid that you will disgrace their family. You should be careful.' After hearing these words, the younger brother told the barber, 'My brother now wants to kill me. You should let me become a monk and learn various immortal arts.' The barber thought, 'If I force this child to stay and do not allow him to become a monk, he will surely be killed by them. I might as well let him become a monk.' After thinking this, the father told his son, 'I will let you become a monk now. After you learn the immortal arts, bring them back and teach me.' The son replied, 'Okay! I will obey.' At that time, this son
【English Translation】 The person will be your son.' After making this decision, he took the child to be his son. Later, the elder fell ill and died. The elder's son and the other children were playing together, sometimes arguing and scolding each other. The children said, 'You are not of our clan. Why? Because your younger brother is now a son in the barber's family.' At that time, this child, feeling sad and unhappy because of these words, thought privately, 'If my younger brother were not a son in the barber's family, how could I be humiliated by them like this? I should take him back now.' With this thought, he took his younger brother back. At that time, the barber was very annoyed and gathered his barber relatives, telling them, 'I have raised that child for many years, and now he has been taken away. From now on, all my relatives should not work as barbers for this family.' At that time, the brothers could not get their hair cut, and their hair and nails grew long and ugly. The king happened to see them and asked, 'Why are your hair and nails so long and ugly?' At that time, the brothers replied to the king, 'The barber has forbidden all barbers from cutting our hair.' The king asked again, 'What is the reason?' At that time, the brothers told the king everything that had happened before. After hearing this, the king said, 'A father who has given his son to someone else should not take him back.' Having received the king's instruction, he sent his younger brother back to the barber's family to be his son. Later, the elder brother thought again, 'Because my younger brother is a son in the barber's family, we are always humiliated by others. I should kill my younger brother now, and I will surely be rid of these words.' At that time, someone heard this and went to the barber's house to tell his son, 'Your brothers are planning to kill you because they are afraid that you will disgrace their family. You should be careful.' After hearing these words, the younger brother told the barber, 'My brother now wants to kill me. You should let me become a monk and learn various immortal arts.' The barber thought, 'If I force this child to stay and do not allow him to become a monk, he will surely be killed by them. I might as well let him become a monk.' After thinking this, the father told his son, 'I will let you become a monk now. After you learn the immortal arts, bring them back and teach me.' The son replied, 'Okay! I will obey.' At that time, this son
即往山林仙人住處，尋諸仙人了不相見，即自端坐繫念思惟，便證辟支佛果。既證果已即便念云：『我先與義父共言誓曰：「若得善法歸來相教。」』作是念已即往父所，到已騰空作諸神變。其父見已心甚歡喜，合掌發願：『令我世世常與國王作剃頭人。』時剃頭人於後值五辟支佛，皆發斯愿：『令我世世為諸國王作剃頭人。』復於四生值佛世尊，亦發斯愿。」佛告諸苾芻：「彼剃頭人者，今鄔波離是。由先世時發斯愿故，今為國王作剃頭人。」
複次諸苾芻，復作是疑：「鄔波離作何福業，證阿羅漢持律第一？」
佛言：「其鄔波離復有因緣。汝等善聽，我今為說。乃往過昔于賢劫中人壽二萬歲，有佛世尊出現於世，號曰迦攝波如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。時佛有一弟子，是阿羅漢，持律為最。時鄔波離為彼弟子，終身梵行不獲果利，臨終之時而發誓愿：『我所持戒福業善根，愿我當來釋迦牟尼如來出現世時，與彼世尊作持律弟子，如我鄔波馱耶無異。』其弟子者，即鄔波離是，為先發愿故，今獲斯果。是故苾芻！黑業黑業報，白業白業報，雜業雜業報。應舍二業繼修白業，乃至廣說如前。」
爾時世尊在菩提樹下，降伏三十六俱胝魔軍
【現代漢語翻譯】 現代漢語譯本：於是前往山林中仙人居住的地方，尋找各位仙人卻沒能見到，就自己端坐下來，集中意念思維，便證得了辟支佛果（Pratyekabuddha-phala，靠自己領悟佛法的果位）。證得果位后，就想道：『我先前與義父共同發誓說：「如果得到好的佛法，回來互相教導。」』這樣想著，就前往義父那裡，到達后騰空顯現各種神通變化。他的義父見到后，心裡非常歡喜，合掌發願：『讓我世世代代常常給國王做剃頭的人。』當時這個剃頭的人在後來遇到了五位辟支佛，都發了這樣的愿：『讓我世世代代為各位國王做剃頭的人。』又在四生（catsro yonayah，四種生命形式）中遇到了佛世尊，也發了這樣的愿。」佛告訴各位比丘（bhiksu，佛教出家男眾）：『那個剃頭的人，就是現在的鄔波離（Upali，佛陀十大弟子之一，持戒第一）。由於前世發了這樣的愿，所以今生為國王做剃頭的人。』
再次，各位比丘，又產生這樣的疑問：『鄔波離做了什麼樣的福業，證得阿羅漢（arhat，斷絕所有煩惱，達到涅槃境界的修行者）果位，並且持戒第一呢？』
佛說：『這鄔波離還有一段因緣。你們好好聽著，我現在為你們說。在過去很久以前，賢劫（bhadrakalpa，現在這個時期）中，人的壽命有兩萬歲的時候，有一位佛世尊出現在世上，名叫迦葉波如來（Kasyapa Tathagata，過去七佛之一）、應供（arhat，值得供養的人）、正遍知（samyaksambuddha，完全覺悟的人）、明行足（vidyacarana-sampanna，具有智慧和德行的人）、善逝（sugata，以好的方式離開世間的人）、世間解（lokavid，瞭解世界的人）、無上士（anuttara，無與倫比的人）、調御丈夫（purusa-damya-sarathi，調伏眾生的人）、天人師（sasta deva-manusyanam，天和人的導師）、佛（buddha，覺悟者）、世尊（bhagavat，受人尊敬的人）。當時佛有一位弟子，是阿羅漢，持戒最為精嚴。當時的鄔波離是那位弟子，終身奉行梵行（brahmacarya，清凈的行為）卻沒有獲得果位利益，臨終的時候發誓愿：『我所持戒的福業善根，愿我將來釋迦牟尼如來（Sakyamuni Tathagata，現在佛）出現在世上的時候，給那位世尊做持戒的弟子，就像我的鄔波馱耶（upadhyaya，親教師）一樣。』那位弟子，就是鄔波離，因為先前發願的緣故，現在獲得這樣的果報。所以比丘們！黑業（krsna-karma，不善的行為）有黑業的果報，白業（sukla-karma，善良的行為）有白業的果報，雜業（misra-karma，混合的行為）有雜業的果報。應該捨棄黑業和雜業，繼續修習白業，乃至廣泛宣說如同之前所說的一樣。』
當時世尊在菩提樹下，降伏了三十六俱胝（koti，印度計數單位，一俱胝等於一千萬）魔軍。
【English Translation】 English version: Then he went to the dwelling place of the hermits in the mountains and forests, seeking the various hermits but not finding them. He then sat upright, concentrating his mind and contemplating, and attained the Pratyekabuddha-phala (the fruit of enlightenment attained through one's own understanding of the Dharma). Having attained the fruit, he then thought: 'I previously made a vow with my foster father, saying, "If I obtain good Dharma, I will return and teach it to each other."』 Thinking this, he went to his father's place, and upon arriving, he levitated and performed various miraculous transformations. His father, seeing this, was very happy and, joining his palms, made a vow: 'May I always be a barber for kings in every lifetime.』 At that time, the barber later encountered five Pratyekabuddhas, and all made this vow: 'May I be a barber for all kings in every lifetime.』 Furthermore, in the four forms of life (catsro yonayah, the four modes of birth), he encountered the World Honored One, the Buddha, and also made this vow.」 The Buddha told the bhiksus (Buddhist monks): 「That barber is now Upali (one of the ten great disciples of the Buddha, foremost in discipline). Because he made this vow in a previous life, he is now a barber for kings.』
Furthermore, bhiksus, another doubt arises: 'What meritorious deeds did Upali perform to attain the state of arhat (a practitioner who has cut off all afflictions and reached the state of nirvana) and be foremost in discipline?』
The Buddha said: 'Upali has another story. Listen carefully, and I will now tell you. In the distant past, during the Bhadrakalpa (the present era), when people's lifespans were twenty thousand years, a World Honored One, a Buddha, appeared in the world, named Kasyapa Tathagata (one of the past seven Buddhas), Arhat (worthy of offerings), Samyaksambuddha (perfectly enlightened), Vidyacarana-sampanna (endowed with wisdom and conduct), Sugata (well-gone), Lokavid (knower of the world), Anuttara (unexcelled), Purusa-damya-sarathi (tamer of men), Sasta deva-manusyanam (teacher of gods and humans), Buddha (enlightened one), Bhagavat (blessed one). At that time, the Buddha had a disciple who was an arhat, and the most strict in upholding the precepts. At that time, Upali was that disciple, practicing brahmacarya (pure conduct) throughout his life but not attaining any fruit or benefit. At the time of his death, he made a vow: 'By the merit and good roots of my upholding the precepts, may I, in the future when Sakyamuni Tathagata (the present Buddha) appears in the world, be a disciple of that World Honored One who upholds the precepts, just like my upadhyaya (preceptor).』 That disciple is Upali. Because he made that vow in the past, he now obtains this result. Therefore, bhiksus! Black karma (krsna-karma, unwholesome actions) has black results, white karma (sukla-karma, wholesome actions) has white results, and mixed karma (misra-karma, mixed actions) has mixed results. One should abandon black and mixed karma and continue to cultivate white karma, and so on, speaking extensively as before.』
At that time, the World Honored One, under the Bodhi tree, subdued thirty-six koti (an Indian unit of measurement, one koti equals ten million) of demonic armies.
，證得無上正遍知覺。時魔即往劫比羅城，于虛空中告凈飯王及諸宮人群臣百姓曰：「沙門喬答摩今夜已死。」時凈飯王聞之，心懷懊惱悶絕擗地，及諸宮人群臣百姓，亦皆如是悲泣懊惱。時凈居天觀察下方，乃見斯事即下空中，告迦比羅城國王人眾曰：「喬答摩不死，今在菩提樹下，證得無上正遍知道。」時凈飯王及宮人國臣，忽聞此言踴躍歡喜。當此之時，甘露飯王誕生一子，以諸眾人歡喜日生故，因號此兒名曰阿難陀。既生此兒，置八乳母共養育之。時甘露王召諸相師，遣占此兒，相師報曰：「今汝此兒，當與釋迦牟尼佛親為侍者。」時甘露王既聞此言，便作是念：「今我此子宜加守護，不應令釋迦牟尼佛見。」后時佛來至於劫比羅城，其王即將此子藏避于廣嚴城中，待佛去已還將歸來。世尊常法：於一切眾生，心無不見、無有不知，此事于妄語戒中及十八頭魚中說並同，乃至世尊作如是念：「此阿難陀童子逮最後身，合於我法中而得出家為親侍者，我所說法皆能領受，更無遺失；我涅槃后成羅漢果。為度阿難陀故，須入劫比羅城甘露王宮，令彼王宮城人不知我來。」世尊作此念已，即作神通，並苾芻僧伽圍繞，入甘露王宮，如法而坐。其王聞佛到來宮內，即將阿難陀童子藏隱一房中，佛知是已即作神力，令彼
房門自然開闢。其阿難陀先至佛所禮世尊足，即便把拂在佛背後，侍立扇佛。其甘露王后來，禮世尊足已卻坐一面，佛即為王說種種微妙法已，即從坐去。其阿難陀童子，先業因緣故，還隨佛去。其王及夫人婇女眷屬，撮留阿難陀童子，亦不能留得住。佛即告王及夫人等：「此阿難陀童子是最後身。汝等亦不能留，宜應聽去。」王即啟佛：「若當如此，世尊且放歸家，我當如法發遣。」佛言：「如是聽汝。」時甘露王即使諸內外一切親族，及請沙門婆羅門等設食供養，乃至貧窮下賤乞人皆施錢財衣服。阿難陀童子于其會中別諸親族，身著瓔珞乘七寶莊嚴象，多將侍衛前後圍繞，往尼拘律陀林中。至劫比羅城門，所乘之象見池中有諸妙蓮花，其象即往池邊，以鼻卷取蓮華。其占相師占相此事，白甘露王曰：「阿難陀童子今出遊學，一聞于耳不忘於心。」時阿難陀到尼拘林，從象而下步詣佛所，頂禮恭敬在一面坐。佛告十力迦葉：「汝應與此大歡喜童子如法度之。」十力迦葉既奉佛命，即便度之為受具戒。
爾時世尊從劫比羅城，往王舍城竹林園中。時阿難陀背上生一小瘡，佛令侍縛迦治之，即依佛教，為阿難陀治。是時世尊坐師子座，為諸大眾廣說法要，具壽阿難陀亦在此會聽法。侍縛迦作是念云：「我治阿難陀
【現代漢語翻譯】 現代漢語譯本：房門自然打開。阿難陀（Ananda，佛陀十大弟子之一，以記憶力超群著稱）首先來到佛陀處，禮拜世尊的雙足，然後拿起拂塵在佛陀身後，侍立著為佛陀扇風。甘露王（Amrita King）後來，禮拜世尊的雙足後退坐在一旁，佛陀就為國王宣說了種種微妙的佛法，說完后就從座位上離開了。阿難陀童子，因為過去世的因緣，仍然跟隨佛陀離去。國王、夫人以及婇女眷屬，想要挽留阿難陀童子，也沒能留住。佛陀就告訴國王和夫人等：『這個阿難陀童子是最後之身（指不再輪迴），你們也不能留住他，應該聽任他離去。』國王就稟告佛陀：『如果這樣，世尊暫且放他回家，我當如法遣送。』佛陀說：『可以，聽你的。』當時甘露王就命令所有內外親族，並且邀請沙門（Shramana，指佛教出家修行者）、婆羅門（Brahmana，指古印度教的祭司階層）等設宴供養，甚至對貧窮的乞丐都施捨錢財衣服。阿難陀童子在宴會上告別各位親族，身穿用寶石裝飾的瓔珞，乘坐七寶莊嚴的大象，帶著眾多侍衛前後圍繞，前往尼拘律陀林（Nigrodha Grove）中。到達劫比羅城（Kapilavastu）的城門時，所乘的大象看見池塘中有各種美妙的蓮花，大象就走到池邊，用鼻子卷取蓮花。占相師占卜此事，稟告甘露王說：『阿難陀童子現在出游求學，一聞于耳就不會忘記。』當時阿難陀到達尼拘律陀林，從象上下來步行到佛陀處，頂禮恭敬地在一旁坐下。佛陀告訴十力迦葉（Kashyapa of Ten Powers）：『你應該為這個大歡喜童子如法地度化他。』十力迦葉接受佛陀的命令，就為他剃度並授了具足戒（full monastic vows）。 當時世尊從劫比羅城，前往王舍城（Rajagriha）的竹林園（Bamboo Grove）。當時阿難陀背上生了一個小瘡，佛陀讓侍縛迦（Jivaka）為他治療，侍縛迦就按照佛陀的教導，為阿難陀治療。這時世尊坐在獅子座上，為大眾廣泛宣說佛法的要義，具壽阿難陀（Ayushman Ananda）也在此法會聽法。侍縛迦心想：『我治療阿難陀』
【English Translation】 English version: The door opened naturally. Ananda (one of the ten great disciples of the Buddha, known for his exceptional memory) arrived at the Buddha's place first, prostrated at the World Honored One's feet, and then took a whisk and stood behind the Buddha, fanning him. Amrita King (Amrita King) arrived later, prostrated at the World Honored One's feet and sat to one side. The Buddha then spoke various subtle Dharmas for the king, and after speaking, he left his seat. The boy Ananda, due to the karmic conditions of his past lives, still followed the Buddha. The king, his consorts, and their retinue tried to keep the boy Ananda, but they could not. The Buddha then told the king and his consorts: 'This boy Ananda is in his last body (referring to no more reincarnation). You cannot keep him either; you should let him go.' The king then reported to the Buddha: 'If that is the case, World Honored One, please let him go home temporarily, and I will send him off according to the Dharma.' The Buddha said: 'Alright, as you wish.' At that time, Amrita King ordered all internal and external relatives, and invited Shramanas (Buddhist renunciates) and Brahmanas (priestly class in ancient India) to prepare a feast and make offerings, even giving money and clothes to poor beggars. The boy Ananda bid farewell to all his relatives at the banquet, wearing jeweled ornaments, riding a seven-treasure adorned elephant, with many guards surrounding him, heading towards the Nigrodha Grove. When he arrived at the gate of Kapilavastu, the elephant he was riding saw various beautiful lotus flowers in the pond, and the elephant went to the edge of the pond, using its trunk to pick up the lotus flowers. A diviner divined this matter and reported to Amrita King, saying: 'The boy Ananda is now going out to study, and he will not forget anything he hears.' At that time, Ananda arrived at the Nigrodha Grove, dismounted from the elephant, walked to the Buddha's place, prostrated respectfully, and sat to one side. The Buddha told Kashyapa of Ten Powers: 'You should ordain this greatly joyful boy according to the Dharma.' Kashyapa of Ten Powers accepted the Buddha's command and ordained him, giving him the full monastic vows. At that time, the World Honored One went from Kapilavastu to the Bamboo Grove in Rajagriha. At that time, Ananda developed a small sore on his back, and the Buddha asked Jivaka to treat him. Jivaka followed the Buddha's instructions and treated Ananda. At this time, the World Honored One was sitting on the lion throne, widely expounding the essence of the Dharma to the assembly, and Ayushman Ananda was also present at this Dharma assembly listening to the Dharma. Jivaka thought to himself: 'I am treating Ananda.'
瘡，今正是時。何以故？聽法心至，割截不知痛故。」作是念已，便取妙藥傅其瘡上。瘡既熟已，以刀割之出其膿血，復以妙膏傅上，因即除差。然作此法時，阿難陀以聽法故，瞭然不覺。佛說法已，侍縛迦白世尊曰：「我于聽法坐中治阿難陀瘡，割截針決，阿難陀以聽法故，皆不覺知。」具壽阿難陀報曰：「我為聽佛法故，假令割截我身碎如油麻，都不覺痛。」是時能治醫王，見斯事已生希有心。時諸苾芻咸皆有疑，請世尊曰：「大德！尊者歡喜曾作何業，遂于背上生癰瘡耶？」佛告諸苾芻：「歡喜先業汝今應聽，廣說如前，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。』
「乃往古昔，於一邊國名雞羅吒，有王治化，當時無佛，唯有獨覺出現世間。時有獨覺聖者為乞食故，至此城中詣國王宅。王見生嗔，便以彈丸打其脊背。時彼尊者降自貢高，知彼非器舍之而去。諸苾芻！昔時王者，即歡喜是，由以瞋心以彈打辟支佛故，五百生中常于背上受惡瘡報，今末後身余報如是。苾芻！若作黑白雜業當受其報，廣說如前。」
具壽歡喜有常法：若與如來真身相隨行者，其心則常恭敬；若與如來化身行者，其心則少恭敬。時有一長者，請如來及諸苾芻，于其家中
【現代漢語翻譯】 現代漢語譯本 瘡，現在正是時候。為什麼呢？因為他聽法的心很專注，即使割開瘡也不覺得痛。』這樣想之後，就取來妙藥敷在他的瘡上。瘡成熟后，用刀割開，取出膿血，再敷上妙膏，因此很快就好了。然而，在做這件事的時候，阿難陀（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）因為聽法，完全沒有察覺。佛陀說法完畢后，侍縛迦（Śivaka，一位醫生）對世尊（Śakyamuni，釋迦牟尼佛的尊稱）說：『我在聽法的時候給阿難陀治療瘡，割開、針刺，阿難陀因為聽法，都不知道。』具壽（Ayushman，對年長有德比丘的尊稱）阿難陀回答說：『我爲了聽佛法，即使割開我的身體，碎成油麻一樣，也完全不覺得痛。』當時，能治病的醫王（指侍縛迦）見到這件事，生起了稀有的心。當時，各位比丘（bhiksu，佛教出家男眾）都感到疑惑，請問世尊：『大德（Bhaddanta，對有德長老的尊稱）！尊者（bhante，對比丘的尊稱）歡喜（Nanda，人名，此處指一位比丘）曾經做了什麼業，以至於背上生癰瘡呢？』佛陀告訴各位比丘：『歡喜過去所造的業，你們現在應該聽，詳細地說就像前面一樣，乃至說偈頌說： 『即使經過百千劫，所造的業也不會消失；因緣際會的時候，果報還是要自己承受。』 『在很久以前，在一個名叫雞羅吒（Kirolaṭa）的邊遠國家，有一位國王統治，當時沒有佛陀，只有獨覺（Pratyekabuddha，不依師而自悟的修行者）出現在世間。當時，有一位獨覺聖者爲了乞食，來到這座城市，到了國王的住所。國王見到後生起嗔恨心，就用彈丸打他的脊背。當時那位尊者爲了降伏自己的貢高我慢，知道國王不是可以教化的對象，就離開了。各位比丘！當時的國王，就是歡喜。因為以嗔恨心用彈丸打了辟支佛（Paccekabuddha，即獨覺），所以在五百世中常常在背上受到惡瘡的果報，現在是最後一生，剩餘的果報就是這樣。比丘！如果造作黑白雜業，就會受到相應的果報，詳細的解說就像前面一樣。』 具壽歡喜有一個習慣：如果和如來的真身一起行走，他的心就常常恭敬；如果和如來的化身一起行走，他的心就稍微缺少恭敬。當時，有一位長者（Gṛhapati，指富有的居士）邀請如來和各位比丘到他家中。
【English Translation】 English version 『Now is the perfect time for the sore. Why is that? Because his mind is so focused on listening to the Dharma that he doesn't even feel the pain of being cut.』 Having thought this, he took the wonderful medicine and applied it to the sore. Once the sore was ripe, he cut it open with a knife, removed the pus and blood, and applied the wonderful ointment, which quickly healed it. However, while this was being done, Ānanda (one of the ten great disciples of the Buddha, known for his exceptional memory) was completely unaware because he was listening to the Dharma. After the Buddha finished speaking, Śivaka (a physician) said to the World-Honored One (Śakyamuni, an honorific title for the Buddha): 『While listening to the Dharma, I treated Ānanda's sore, cutting and puncturing it with needles, but Ānanda was unaware because he was listening to the Dharma.』 The venerable Ānanda replied: 『Because I am listening to the Buddha's Dharma, even if my body were cut into pieces as small as sesame seeds, I would not feel any pain.』 At that time, the king of physicians (referring to Śivaka), seeing this, felt a rare sense of wonder. Then, all the bhikshus (Buddhist monks) were filled with doubt and asked the World-Honored One: 『Venerable Sir (Bhaddanta, an honorific title for a virtuous elder)! What deeds did the venerable Nanda (a monk's name) commit that caused him to have a boil on his back?』 The Buddha told the bhikshus: 『You should now listen to Nanda's past deeds, which I will explain in detail as before, even reciting the verse: 『Even after hundreds of kalpas (aeons), the deeds one has done will not vanish; when the conditions meet, one will still receive the consequences.』 『In the distant past, in a remote country called Kirolaṭa, there was a king who ruled. At that time, there was no Buddha, but a Pratyekabuddha (a solitary enlightened being) appeared in the world. Then, a Pratyekabuddha saint, in order to beg for food, came to this city and went to the king's residence. The king, seeing him, became angry and struck him on the back with a pellet. At that time, that venerable one, in order to subdue his pride, knowing that the king was not a suitable vessel for teaching, left. Bhikshus! That king of the past was Nanda. Because he struck the Paccekabuddha (another term for Pratyekabuddha) with a pellet out of anger, he suffered the retribution of having a bad sore on his back for five hundred lifetimes. This is his last life, and the remaining retribution is like this. Bhikshus! If one performs mixed deeds of black and white, one will receive the corresponding retribution, as explained in detail before.』 The venerable Nanda had a habit: if he walked with the true body of the Tathagata (another title for the Buddha), his heart was always respectful; if he walked with the manifested body of the Tathagata, his heart was slightly less respectful. At that time, a householder (Gṛhapati, referring to a wealthy layperson) invited the Tathagata and all the bhikshus to his home.
設諸供養。爾時世尊至時著衣持缽，與諸苾芻前後圍繞，赴長者供，飯食訖還來本處。苾芻問阿難陀曰：「汝於今日隨如來赴供，為隨真佛？為隨化佛？」阿難陀報曰：「我於今日，與佛世尊相隨往彼，非化身也。」諸苾芻曰：「以何知之？」阿難陀曰：「我若與真佛行者，心自恭敬內懷慚愧；若與化佛行者，則不如此。」諸苾芻遞相報曰：「此阿難陀甚為希有，能知真身化身差別諸相貴賤等類。」於是遠近咸知阿難陀善別諸相。
爾時世尊從王舍城往室羅筏城，至誓多林中住，具壽阿難陀著衣持缽入室羅筏城乞食。時有一婆羅門，于中路逢阿難陀，作是念云：「我先聞此沙門喬答摩弟子善能佔相，今應試之，為解、不解？」便問阿難陀曰：「今此路傍勝葉波林，凡有幾葉？」阿難陀報曰：「有如許百如許千如許萬如許拘胝。」報已便去。時彼婆羅門，即于林中取一把葉數之，知有七百七十七葉，棄之林外默然而住。時阿難陀乞食已，復還歸來由於舊路，彼婆羅門問曰：「聖者！今此林中凡有幾葉？」報曰：「前者有如許百千萬拘胝，今者欠七百七十七葉。」時婆羅門聞此報已，嘆甚希有善解算數。時諸苾芻聞已生疑白佛言：「世尊！此具壽阿難陀，先種何業善能佔相算數？」佛告諸苾芻：「昔種福業廣說如前
【現代漢語翻譯】 現代漢語譯本：
（世尊）設定各種供養。當時，世尊到了吃飯的時候，穿上袈裟，拿著缽，與眾比丘前後圍繞，前去接受長者的供養，飯食完畢后返回原來的地方。比丘們問阿難陀（Ananda，佛陀的十大弟子之一，以記憶力強著稱）說：『你今天跟隨如來（Tathagata，佛陀的稱號之一）去接受供養，是跟隨真佛呢？還是跟隨化佛（Nirmanakaya Buddha，佛陀的化身）？』阿難陀回答說：『我今天與佛世尊（Buddha-bhagavat，對佛陀的尊稱）一同前往，不是化身。』眾比丘說：『憑什麼知道呢？』阿難陀說：『我如果與真佛同行，心中自然恭敬，內心懷有慚愧；如果與化佛同行，就不會這樣。』眾比丘互相轉告說：『這位阿難陀真是太稀有了，能夠知道真身和化身的差別、諸相的貴賤等類別。』於是遠近都知道阿難陀善於辨別各種相。 當時，世尊從王舍城（Rajagrha，古代印度城市）前往室羅筏城（Sravasti，古代印度城市），到達誓多林（Jetavana，祇園精舍的所在地）中居住。具壽阿難陀（Ayushman Ananda，對阿難陀的尊稱）穿上袈裟，拿著缽，進入室羅筏城乞食。當時有一位婆羅門（Brahmin，印度教的祭司階層），在路上遇到阿難陀，心中想：『我先前聽說這位沙門喬答摩（Shramana Gautama，釋迦牟尼佛的稱號）的弟子善於占相，現在應該試探他一下，看他是否真的瞭解。』便問阿難陀說：『現在這條路旁的勝葉波林（勝葉波林，樹林的名字），總共有多少片葉子？』阿難陀回答說：『有如此多的百、如此多的千、如此多的萬、如此多的拘胝（koti，印度計數單位）。』說完便離開了。當時那位婆羅門，就在樹林中取了一把葉子數了數，知道有七百七十七片葉子，丟棄在樹林外面，默默地站在那裡。當時阿難陀乞食完畢后，又從原來的路返回，那位婆羅門問他說：『聖者！現在這片樹林中總共有多少片葉子？』阿難陀回答說：『先前有如此多的百、千、萬、拘胝，現在少了七百七十七片葉子。』當時婆羅門聽到這個回答后，讚歎非常稀有，善於計算。當時眾比丘聽到后產生疑問，稟告佛陀說：『世尊！這位具壽阿難陀，先前種了什麼業，能夠如此善於占相和計算？』佛陀告訴眾比丘說：『過去種了福業，詳細情況如前所說。』
【English Translation】 English version:
(The Blessed One) arranged various offerings. At that time, the Blessed One, when it was time for the meal, put on his robes, carried his bowl, and surrounded by many Bhikshus (Bhikshu, Buddhist monks) went to receive the alms from the householder. After the meal, he returned to his original place. The Bhikshus asked Ananda (Ananda, one of the ten principal disciples of the Buddha, known for his memory): 'Today, when you followed the Tathagata (Tathagata, one of the titles of the Buddha) to receive alms, did you follow the true Buddha or the manifested Buddha (Nirmanakaya Buddha, the emanation body of the Buddha)?' Ananda replied: 'Today, I went with the Buddha-bhagavat (Buddha-bhagavat, a respectful term for the Buddha), not with the manifested body.' The Bhikshus said: 'How do you know?' Ananda said: 'If I walk with the true Buddha, my heart is naturally respectful, and I have shame within; if I walk with the manifested Buddha, it is not like this.' The Bhikshus told each other: 'This Ananda is very rare; he can know the differences between the true body and the manifested body, the noble and lowly aspects of various forms.' Thus, far and near, everyone knew that Ananda was good at distinguishing various forms. At that time, the Blessed One went from Rajagrha (Rajagrha, an ancient Indian city) to Sravasti (Sravasti, an ancient Indian city), and stayed in Jetavana (Jetavana, the location of the Jetavana Monastery). The venerable Ananda (Ayushman Ananda, a respectful term for Ananda) put on his robes, carried his bowl, and entered Sravasti to beg for food. At that time, there was a Brahmin (Brahmin, the priestly class in Hinduism) who met Ananda on the road and thought: 'I have heard that this Shramana Gautama's (Shramana Gautama, a title of Shakyamuni Buddha) disciple is good at divination; now I should test him to see if he really understands.' He asked Ananda: 'How many leaves are there in this Sheng Ye Bo forest (Sheng Ye Bo forest, the name of the forest) by the roadside?' Ananda replied: 'There are so many hundreds, so many thousands, so many tens of thousands, so many kotis (koti, an Indian unit of counting).' After speaking, he left. At that time, the Brahmin took a handful of leaves from the forest and counted them, knowing that there were seven hundred and seventy-seven leaves, discarded them outside the forest, and stood there silently. At that time, after Ananda had finished begging for food, he returned by the same road, and the Brahmin asked him: 'Venerable one! How many leaves are there in this forest now?' Ananda replied: 'Before, there were so many hundreds, thousands, tens of thousands, kotis; now there are seven hundred and seventy-seven leaves less.' At that time, the Brahmin, upon hearing this reply, exclaimed that it was very rare and that he was good at calculation. At that time, the Bhikshus, upon hearing this, became doubtful and reported to the Buddha: 'Blessed One! What karma did this venerable Ananda plant in the past that he is so good at divination and calculation?' The Buddha told the Bhikshus: 'In the past, he planted meritorious deeds; the details are as previously explained.'
，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：「往昔世時，波羅痆斯城中有一婆羅門，取得一妻生得一子，生至二十一日，會諸親族設諸飲食，因為此兒立名號曰大白。年漸長大遊行人間，學六萬頌算數之法，善得明瞭，復教他人算數之法。由此因故，五百生世明瞭，亦教他人，今最後身得此通達。」
時具壽阿難陀，復於一時往波斯匿王宮中，勝軍見來，歡喜頂禮在一面坐，白尊者曰：「我從生已來自然業感，常有一銀娑羅香粳米飯、二頭熟雉、一枚苷蔗，每以食時從空而下入銀盤中，唯一頭雉常落地上不落盤中。」時具壽歡喜，既聞斯言甚生希有，還至僧坊以告諸人。時諸苾芻咸以此緣往白世尊，佛告諸苾芻：「往昔此波羅痆斯城有一長者，多諸珍寶及多田莊，于其莊上，送新粳米，及送死雉並苷蔗等。世間常法：若佛不出於世，當有辟支佛現教化。時有一辟支佛巡門乞食，至長者家入其門內，長者見彼威儀端正言辭柔軟，心生歡喜，便將新粳米飯及炙雉二頭並苷蔗一枚，以施獨覺。時彼獨覺以缽受之，苷蔗與飯及以一雉，得入缽中，一雉落地。由此業因受斯果報。時彼長者，今勝軍王是，于無量百千世，生於天上受諸快樂。受
【現代漢語翻譯】 現代漢語譯本： 乃至（佛）說偈頌道： 『縱然經過百千劫，所造的業也不會消亡； 一旦因緣際會，果報終究要自己承受。』 佛告訴各位比丘：『過去世的時候，在波羅痆斯城（Varanasi，古印度城市）中，有一位婆羅門（Brahmin，古印度祭司階層），娶妻後生了一個兒子，到兒子二十一日的時候，召集親族設宴，因為這個孩子取名為大白。年齡漸長，通曉人間事務，學習了六萬頌的算數之法，精通明瞭，又教導他人算數之法。因為這個緣故，五百世都精通算數，也教導他人，今生最後一世獲得了這種通達。』 當時，具壽阿難陀（Ananda，佛陀的十大弟子之一），有一次前往波斯匿王（Prasenajit，古印度拘薩羅國國王）的王宮中，勝軍（可能是波斯匿王的臣子或稱號）見到阿難陀前來，歡喜地頂禮，在一旁坐下，對尊者說：『我自從出生以來，自然受到業力的感應，經常有一銀盤盛著娑羅香粳米飯、兩隻烤熟的野雞、一根甘蔗，每到吃飯的時候，從空中降落到銀盤中，只有一隻野雞常常掉在地上，不落在盤中。』當時，具壽（尊敬的）阿難陀聽了這些話，感到非常稀有，回到僧坊告訴了大家。當時，各位比丘都因為這個因緣去稟告世尊（釋迦牟尼佛）。佛告訴各位比丘：『過去，在這波羅痆斯城中，有一位長者（富人），擁有許多珍寶和田地。在他的田莊上，送來了新粳米，以及送來了死野雞和甘蔗等。世間的常理是：如果佛不出世，就會有辟支佛（Pratyekabuddha，緣覺）出現教化。當時，有一位辟支佛沿門乞食，到了長者家，進入他的門內，長者見到他威儀端正，言辭柔和，心生歡喜，便將新粳米飯和烤熟的兩隻野雞，以及一根甘蔗，用來佈施給獨覺（辟支佛的別稱）。當時，那位獨覺用缽來接受，甘蔗和飯以及一隻野雞，得以進入缽中，一隻野雞掉在地上。因為這個業因，所以受到這樣的果報。當時的那位長者，就是現在的勝軍王，在無量百千世中，生於天上享受各種快樂。』
【English Translation】 English version: Even to the extent of reciting a Gatha (verse): 『Even if hundreds of kalpas (aeons) pass, The deeds one has done will not perish; When the conditions and causes meet, The consequences will be borne by oneself.』 The Buddha told the Bhikshus (monks): 『In a past life, in the city of Varanasi (ancient Indian city), there was a Brahmin (priest caste in ancient India) who took a wife and had a son. When the son reached twenty-one days old, he gathered relatives and prepared food, and named the child Great White. As he grew older, he became knowledgeable in worldly affairs, learned the art of calculation in six thousand verses, became proficient and clear, and also taught others the art of calculation. Because of this cause, he was clear in five hundred lifetimes, and also taught others, and in this final life, he has attained this understanding.』 At that time, the Venerable Ananda (one of the ten principal disciples of the Buddha), once went to the palace of King Prasenajit (King of Kosala in ancient India). Sheng Jun (possibly an official or title of King Prasenajit) saw him coming, joyfully bowed and sat to one side, and said to the Venerable One: 『Since I was born, I have naturally felt the karmic influence, and there is always a silver plate with Salara fragrant rice, two cooked pheasants, and a sugarcane, which descend from the sky into the silver plate at every mealtime, but only one pheasant always falls on the ground and not into the plate.』 At that time, the Venerable One was delighted, and having heard these words, felt it was very rare, and returned to the monastery to tell everyone. At that time, all the Bhikshus went to report this to the World Honored One (Shakyamuni Buddha) because of this cause. The Buddha told the Bhikshus: 『In the past, in this city of Varanasi, there was a wealthy man (rich man) who had many treasures and fields. On his estate, new rice was sent, as well as dead pheasants and sugarcane, etc. It is a common practice in the world that if a Buddha does not appear in the world, a Pratyekabuddha (Solitary Buddha) will appear to teach. At that time, there was a Pratyekabuddha begging for food from door to door, and when he arrived at the wealthy man's house and entered his gate, the wealthy man saw his dignified demeanor and gentle words, and was delighted, and used the new rice and two roasted pheasants, as well as a sugarcane, to give alms to the Solitary Buddha (another name for Pratyekabuddha). At that time, that Solitary Buddha used his bowl to receive it, and the sugarcane and rice and one pheasant were able to enter the bowl, and one pheasant fell to the ground. Because of this karmic cause, he received this karmic reward. That wealthy man at that time is now King Sheng Jun, and in countless hundreds of thousands of lifetimes, he was born in the heavens and enjoyed all kinds of happiness.』
天報已，復生人間作王，感斯勝事。是故汝等！若欲供養僧食，應勤施與，勿令落地。」
時勝軍王聞佛世尊記說往昔之事，心生歡喜，于佛法僧起大信心，獨坐一處作是思念：「由我前生供養辟支佛故，獲如是報。我應廣設佛法僧等，必于來世受大利益。」作是念已，占事人奏曰：「明日阿難陀應合得纏頭賞位及灌頂位。」王聞此言默然不語。具壽阿難陀于其夜中，額上忽然生一惡瘡，經一宿已王遂聞之，即便生念：「供養有德之人獲福無量，我親供養。」作此念已即敕天下所有名醫咸集朝所：「阿難陀有病，卿等往治。」諸醫奉詔適阿難陀所，便自選擇得一好手，遂即下針刺去惡血。王自執持千輻輪傘，蓋阿難陀上，刺血了已更傅好藥。王自以帛纏阿難陀首，當日瘡差，王遂禮拜辭阿難陀去。眾僧見此事已咸生疑惑，便白佛言：「大德世尊！阿難陀過去作何福業？今感國王親自承事。」佛言：「此阿難陀昔種福事，廣說如前。」佛告諸苾芻：「往昔波羅痆斯城有一醫師，時有辟支佛病，往醫師所。彼醫即便盡心恭敬，白辟支佛言：『尊者！所須衣食一切醫藥，我總供奉之，必至病差。』如言奉事乃至病除。」佛言：「諸苾芻！爾時醫師者，今阿難陀是。由昔供養病辟支佛故，無量世中生天受福，五百生中常
【現代漢語翻譯】 現代漢語譯本：天神已經回報了他，讓他再次降生人間成為國王，感受這種殊勝的事情。因此，你們這些人啊！如果想要供養僧眾食物，應當勤奮佈施給予，不要讓食物掉在地上。
當時勝軍王（名字，意為勝利的軍隊之王）聽聞佛世尊講述他往昔的事情，心中生起歡喜，對佛、法、僧三寶生起極大的信心，獨自坐在一處這樣思念：『因為我前生供養辟支佛（梵文：Pratyekabuddha，意為緣覺佛）的緣故，獲得了這樣的果報。我應當廣泛地供養佛、法、僧等，必定在來世獲得巨大的利益。』這樣想著，占卜的人稟告說：『明日阿難陀（Ananda，佛陀十大弟子之一，以記憶力超群著稱）應當獲得纏頭賞位的獎勵以及灌頂的地位。』國王聽了這話，沉默不語。具壽阿難陀在那天夜裡，額頭上忽然生了一個惡瘡，過了一夜，國王就聽說了這件事，立刻生起這樣的念頭：『供養有德行的人，獲得的福報是無量的，我親自去供養他。』產生這個念頭后，立刻命令天下所有名醫都聚集到朝廷：『阿難陀生病了，你們前去醫治。』眾位醫生接受命令后，來到阿難陀的住所，各自選擇了一個好手，立刻下針刺破，去除惡血。國王親自拿著千輻輪傘，遮蓋在阿難陀的上方，刺血完畢后，又敷上好的藥物。國王親自用布纏繞阿難陀的頭部，當天瘡就好了，國王於是禮拜告辭阿難陀離去。眾僧看到這件事後，都產生了疑惑，便稟告佛說：『大德世尊！阿難陀過去做了什麼福業？如今感得國王親自服侍。』佛說：『這阿難陀過去種下的福德之事，詳細情況如前所說。』佛告訴各位比丘（bhiksu，佛教出家男眾）：『往昔波羅痆斯城（Varanasi，古印度城市，今貝拿勒斯）有一位醫師，當時有一位辟支佛生病了，前往醫師的住所。那位醫生立刻盡心恭敬，對辟支佛說：『尊者！您所需要的衣食以及一切醫藥，我都全部供奉給您，一定到您病好為止。』就像他說的那樣奉事，直到辟支佛的病痊癒。』佛說：『各位比丘！當時的醫師，就是現在的阿難陀。因為過去供養生病的辟支佛的緣故，無量世中生天享受福報，五百世中常常
【English Translation】 English version: The Deva has already rewarded him, allowing him to be reborn as a king in the human realm, experiencing this auspicious event. Therefore, you all! If you wish to offer food to the Sangha (community of monks), you should diligently give, not allowing the food to fall to the ground.'
At that time, King Vijitasena (name, meaning 'victorious army') heard the World Honored One, the Buddha, recounting his past deeds, and joy arose in his heart. He developed great faith in the Buddha, the Dharma (teachings), and the Sangha, and sat alone contemplating: 'Because I offered to a Pratyekabuddha (Sanskrit: 'Solitary Buddha') in a previous life, I have received such a reward. I should extensively offer to the Buddha, the Dharma, and the Sangha, and I will surely receive great benefits in future lives.' Thinking this, the astrologer reported: 'Tomorrow, Ananda (one of the ten principal disciples of the Buddha, known for his excellent memory) should receive the reward of the head-wrapping ceremony and the position of consecration.' Upon hearing this, the king remained silent. That night, the Venerable Ananda suddenly developed a malignant sore on his forehead. After one night, the king heard of it and immediately thought: 'Offering to virtuous people brings immeasurable blessings; I will personally make offerings to him.' Having this thought, he immediately ordered all the famous physicians in the land to gather at the court: 'Ananda is ill; you must go and treat him.' The physicians, receiving the order, went to Ananda's residence and each chose a skilled practitioner, who immediately inserted a needle to draw out the bad blood. The king personally held a thousand-spoked wheel umbrella, covering Ananda. After the bloodletting, he applied good medicine. The king personally wrapped Ananda's head with cloth, and the sore healed that day. The king then bowed and took his leave of Ananda. The monks, seeing this, were filled with doubt and reported to the Buddha: 'Great Virtuous World Honored One! What meritorious deeds did Ananda perform in the past that he now receives the personal service of the king?' The Buddha said: 'The meritorious deeds that Ananda planted in the past are as described earlier in detail.' The Buddha told the Bhikshus (ordained male monks): 'In the past, in the city of Varanasi (ancient Indian city, now Benares), there was a physician. At that time, a Pratyekabuddha was ill and went to the physician's residence. The physician immediately showed utmost respect and said to the Pratyekabuddha: 'Venerable One! All the clothing, food, and medicine you need, I will provide entirely until you are completely healed.' He served him as he said, until the Pratyekabuddha's illness was cured.' The Buddha said: 'Monks! The physician at that time is now Ananda. Because of offering to the sick Pratyekabuddha in the past, he has been reborn in the heavens for countless lifetimes, enjoying blessings, and in five hundred lifetimes, he has always'
於人間受勝果報，一切國王及婆羅門諸宰貴等親自供養。今最後身，感勝軍王親執傘蓋，萬乘之主屈駕承事，如前廣說。」
爾時世尊從室羅筏城往婆羅城，漸漸遊行至於城外，到一村住，其村名曰婆羅門村，大聲聞眾圍繞世尊，不遠而住。所謂上坐阿若憍陳那、具壽馬勝、具壽賢子、長氣苾芻、大名苾芻、耶舍苾芻、圓滿苾芻、無垢苾芻、牛王苾芻、妙臂苾芻、具壽舍利弗、具壽大目揵連、具壽大迦葉波、具壽俱絺羅、具壽劫賓那、阿尼樓陀、難地迦、金卑羅，住婆羅村住。妙枕苾芻及阿難陀等，無量苾芻大聲聞眾，于日午後來詣佛所，頂禮佛足次第而坐。爾時世尊告諸苾芻：「吾今年邁氣勢漸微，為諸四眾說法無力。」
佛在波羅痆斯城婆羅門村中間，是時舍利子、大目揵連，勸請阿難陀與佛作侍者，阿難陀一依尊者教。佛即讚歎阿難陀。是時苾芻眾咸皆生疑，即白佛言：「阿難陀修何福業？今為佛作叔伯堂弟。復作侍者，聰明智慧聽聞佛語，更無忘失。」佛告苾芻：「汝等當知！阿難陀自作是業，廣說如前。」
佛告諸苾芻：「往昔過去時，波羅痆斯城有王名曰日曜，于其國中作王制禮，令其人人豐樂安寧，無諸衰難。國王於後妃生一子，三七日中喚諸臣佐，朝集設會為子立名。臣佐白王：
【現代漢語翻譯】 現代漢語譯本：在人間獲得殊勝的果報，一切國王以及婆羅門等達官貴人親自供養。今生是最後之身，感得勝軍王親自執傘蓋，萬乘之主屈尊承事，如前面所詳細敘述的那樣。
當時世尊從室羅筏城前往婆羅痆斯城，逐漸行進到達城外，住在一個村莊里，這個村莊名叫婆羅門村，眾多大聲聞弟子圍繞在世尊周圍，住在不遠的地方。他們是上座阿若憍陳那（Ajna Kondanna，最初的五比丘之一）、具壽馬勝（Asvajit，五比丘之一）、具壽賢子（Bhaddiya，五比丘之一）、長氣苾芻（Dighanaka，佛陀的親戚）、大名苾芻（Mahanama，五比丘之一）、耶舍苾芻（Yasa，富家子弟）、圓滿苾芻（Punnaji，佛陀弟子）、無垢苾芻（Vimala，佛陀弟子）、牛王苾芻（Gavampati，佛陀弟子）、妙臂苾芻（Revata，佛陀弟子）、具壽舍利弗（Sariputta，佛陀兩大弟子之一，智慧第一）、具壽大目揵連（Moggallana，佛陀兩大弟子之一，神通第一）、具壽大迦葉波（Mahakasyapa，頭陀第一）、具壽俱絺羅（Kotthita，舍利弗的舅舅）、具壽劫賓那（Kappina，佛陀弟子）、阿尼樓陀（Anuruddha，佛陀堂弟，天眼第一）、難地迦（Nandaka，佛陀弟子）、金卑羅（Kimbila，佛陀弟子），住在婆羅門村。妙枕苾芻（Sopaka，佛陀弟子）以及阿難陀（Ananda，佛陀十大弟子之一，多聞第一）等，無量比丘大聲聞眾，在中午過後前來拜訪佛陀，頂禮佛足后依次坐下。當時世尊告訴各位比丘：『我今年紀大了，氣力漸漸衰弱，為你們四眾說法已經感到力不從心了。』
佛陀在波羅痆斯城（Varanasi）婆羅門村中間時，舍利弗（Sariputta）、大目揵連（Moggallana）勸請阿難陀（Ananda）為佛陀做侍者，阿難陀完全聽從尊者的教誨。佛陀隨即讚歎阿難陀。當時比丘眾都感到疑惑，於是稟告佛陀說：『阿難陀修了什麼福業？今生能做佛陀的叔伯堂弟，又做侍者，聰明智慧，聽聞佛語，再也不會忘記。』佛陀告訴比丘們：『你們應當知道！阿難陀自己造作了這樣的業，詳細情況如前面所說。』
佛陀告訴各位比丘：『往昔過去的時候，波羅痆斯城（Varanasi）有一位國王名叫日曜（Sunday），在他的國家中制定王制禮儀，使每個人都豐衣足食，安寧幸福，沒有各種衰敗災難。國王后來妃子生了一個兒子，在二十一天中召集各位臣佐，朝會設宴，為兒子取名字。臣佐稟告國王：
【English Translation】 English version: 'Receiving supreme fruition in the human realm, all kings and Brahmins and high-ranking officials personally made offerings. In this final life, he is honored by King Shengjun himself holding the umbrella, and the lord of ten thousand chariots humbly attends to him, as described in detail earlier.'
At that time, the World Honored One was traveling from Sravasti (Sravasti) to Varanasi (Varanasi), gradually approaching the city outskirts and residing in a village called Brahmin Village. A large assembly of great Sravakas (Sravakas) surrounded the World Honored One, dwelling not far away. These included the elder Ajna Kondanna (Ajna Kondanna, one of the first five monks), the venerable Asvajit (Asvajit, one of the five monks), the venerable Bhaddiya (Bhaddiya, one of the five monks), the Bhiksu Dighanaka (Dighanaka, a relative of the Buddha), the Bhiksu Mahanama (Mahanama, one of the five monks), the Bhiksu Yasa (Yasa, a wealthy young man), the Bhiksu Punnaji (Punnaji, a disciple of the Buddha), the Bhiksu Vimala (Vimala, a disciple of the Buddha), the Bhiksu Gavampati (Gavampati, a disciple of the Buddha), the Bhiksu Revata (Revata, a disciple of the Buddha), the venerable Sariputta (Sariputta, one of the Buddha's two chief disciples, foremost in wisdom), the venerable Moggallana (Moggallana, one of the Buddha's two chief disciples, foremost in supernatural powers), the venerable Mahakasyapa (Mahakasyapa, foremost in ascetic practices), the venerable Kotthita (Kotthita, Sariputta's uncle), the venerable Kappina (Kappina, a disciple of the Buddha), Anuruddha (Anuruddha, the Buddha's cousin, foremost in divine sight), Nandaka (Nandaka, a disciple of the Buddha), and Kimbila (Kimbila, a disciple of the Buddha), residing in Brahmin Village. The Bhiksu Sopaka (Sopaka, a disciple of the Buddha) and Ananda (Ananda, one of the Buddha's ten great disciples, foremost in hearing) and countless other Bhiksus, a great assembly of Sravakas, came to the Buddha after midday, prostrated at his feet, and sat down in order. At that time, the World Honored One told the Bhiksus, 'I am now old and my strength is gradually declining, and I am no longer able to teach the four assemblies with vigor.'
While the Buddha was in the middle of Brahmin Village in Varanasi (Varanasi), Sariputta (Sariputta) and Moggallana (Moggallana) urged Ananda (Ananda) to serve as the Buddha's attendant, and Ananda completely followed the venerable ones' teachings. The Buddha then praised Ananda. At that time, the Bhiksu assembly all became doubtful and reported to the Buddha, 'What meritorious deeds did Ananda cultivate? In this life, he is the Buddha's paternal cousin and also serves as his attendant, being intelligent and wise, hearing the Buddha's words, and never forgetting them.' The Buddha told the Bhiksus, 'You should know! Ananda himself created these deeds, as described in detail earlier.'
The Buddha told the Bhiksus, 'In the past, in the city of Varanasi (Varanasi), there was a king named Sunday (Sunday), who established royal laws and rituals in his kingdom, ensuring that everyone was prosperous, peaceful, and free from all decline and calamity. Later, the king's consort gave birth to a son, and on the twenty-first day, he summoned all the ministers and officials, held a court assembly and banquet, and named the son. The ministers reported to the king:
『王名日曜，子合立名，號大日曜。』其子漸長，策為太子。於後王妃更生一子，群臣立名，號為日智。其王太子，每常思念心樂出家。每見父王或行非法或依國法，太子見是事已，遂即念言：『我今於後受王國位，行如是法，即墮地獄無有出時。』作是念已往詣王所，跪拜禮畢白父王言：『我今愿欲出家，愿王垂慈放我令去。』時彼父王告其子曰：『有諸仙人外道，事火事天苦行持戒，作如此業，唯求來世生國王家身為王子受諸快樂。汝今此身見受果報，如何舍樂願行苦事？』爾時太子復白王言：『聽我出家。』王知其意不求世樂，遂許出家。時彼太子得王放已，即入山中仙人住處出家修道，父王即冊其弟日智紹太子位。時日曜太子既至山中，繫念思惟，證獨覺果。於後時中，身染疾患周旋消散，還至婆羅痆斯城。諸人見已而白王言：『日曜太子入山修道證獨覺果，今來城內。』王既聞已即迎日曜，禮其足已白言：『大仙！汝須衣食、我求福德，今請大仙住我園林，隨時安置所須之物，我當供給。』時彼獨覺默然受請。王見受請，即敕日智太子，侍養獨覺供給所須。時獨覺仙即于定中觀見日智太子，卻後七日當舍其命，告太子曰：『弟今何故不求出家？』弟言：『我願出家。』獨覺告曰：『白父王知。』日智太子往
【現代漢語翻譯】 現代漢語譯本 『國王名叫日曜（Riyue），給他的兒子取名為合立（Heli），稱號為大日曜（Da Riyue）。』他的兒子漸漸長大，被立為太子。後來王妃又生了一個兒子，群臣給他取名為日智（Rizhi）。這位太子常常思念著出家的事情。每當他看見父王施行非法之事或者依照國法行事，太子看到這些事情后，就想：『我將來繼承王位，如果也施行這樣的法令，就會墮入地獄，沒有出來的日子。』 有了這個想法后，他就去拜見國王，跪拜完畢后對父王說：『我現在希望出家，希望父王慈悲，放我離去。』當時他的父王告訴他的兒子說：『那些仙人和外道，事奉火神和天神，苦行持戒，做這樣的事情，只是爲了來世能夠生在國王家，成為王子，享受各種快樂。你現在已經享受著這樣的果報，為什麼捨棄快樂，願意去過苦日子呢？』 當時太子又對國王說：『請允許我出家。』國王知道他的心意並不追求世俗的快樂，於是就答應了他出家。當時太子得到國王的允許后，就進入山中仙人居住的地方出家修道，父王就冊封他的弟弟日智（Rizhi）繼承太子之位。當時日曜（Riyue）太子到了山中，專心致志地思惟，證得了獨覺果位。後來，他身體染上疾病，四處遊走消散，又回到了婆羅痆斯（Poluonaisi）城。 人們看見他后，就告訴國王說：『日曜（Riyue）太子入山修道，證得了獨覺果位，現在來到了城裡。』國王聽了之後，就去迎接日曜（Riyue），禮拜他的腳后說：『大仙！您需要衣食，我希望求得福德，現在請大仙住在我的園林里，隨時安置您所需要的物品，我來供給。』當時那位獨覺（Dujue）默默地接受了邀請。國王見他接受了邀請，就命令日智（Rizhi）太子，侍奉獨覺（Dujue），供給他所需要的物品。當時獨覺仙（Dujue Xian）在禪定中看到日智（Rizhi）太子，七天之後就要捨棄生命，就告訴太子說：『弟弟你為什麼不求出家呢？』弟弟說：『我願意出家。』獨覺（Dujue）告訴他說：『稟告父王。』日智（Rizhi）太子前往
【English Translation】 English version 'A king named Riyue (Suryadeva, meaning 'Sun Day'), named his son Heli (meaning 'Combined Establishment'), and called him Da Riyue (Great Sun Day).' His son gradually grew up and was appointed as the crown prince. Later, the queen gave birth to another son, and the ministers named him Rizhi (Sun Wisdom). The crown prince often thought about leaving home to become a monk. Whenever he saw his father the king acting unlawfully or according to the laws of the country, the prince thought to himself: 'If I inherit the throne in the future and enforce such laws, I will fall into hell and never be able to escape.' With this thought in mind, he went to see the king, knelt down, and said to his father: 'I now wish to leave home and become a monk. I hope that the king will have mercy and allow me to go.' At that time, his father the king said to his son: 'Those immortals and heretics worship fire and the heavens, practice asceticism and uphold precepts, doing such things only to be born into a royal family in the next life, to become a prince and enjoy all kinds of pleasures. You are now enjoying such rewards, so why would you give up pleasure and be willing to endure hardship?' At that time, the prince again said to the king: 'Please allow me to leave home.' The king knew that his intention was not to seek worldly pleasures, so he agreed to let him leave home. When the prince was released by the king, he entered the mountains where the immortals lived and practiced the Way. The king then appointed his younger brother Rizhi (Sun Wisdom) to succeed him as crown prince. When Prince Riyue (Sun Day) arrived in the mountains, he concentrated his mind and attained the state of Pratyekabuddha (Solitary Buddha). Later, he became ill and wandered around, eventually returning to the city of Varanasi (Baluonaisi). When people saw him, they told the king: 'Prince Riyue (Sun Day) entered the mountains to practice the Way and attained the state of Pratyekabuddha (Solitary Buddha), and now he has come to the city.' When the king heard this, he went to greet Riyue (Sun Day), bowed at his feet, and said: 'Great Immortal! You need clothing and food, and I seek merit. I now invite the Great Immortal to live in my garden, and I will provide you with whatever you need.' At that time, the Pratyekabuddha (Solitary Buddha) silently accepted the invitation. When the king saw that he had accepted the invitation, he ordered Prince Rizhi (Sun Wisdom) to serve the Pratyekabuddha (Solitary Buddha) and provide him with whatever he needed. At that time, the Pratyekabuddha (Solitary Buddha) saw in meditation that Prince Rizhi (Sun Wisdom) would give up his life in seven days, and said to the prince: 'Why don't you seek to leave home, brother?' The younger brother said: 'I wish to leave home.' The Pratyekabuddha (Solitary Buddha) said: 'Tell the king.' Prince Rizhi (Sun Wisdom) went
父王所白言：『我願出家，愿王聽許。』王聞此言，遂生忿怒告太子曰：『汝兄日曜今已出家，我終沒後須有繼嗣，今不放汝。』時彼獨覺聞王不放其弟，即詣王所，說伽他曰：
「『日曜放日智， 令隨我出家； 出家最勝事， 諸佛所讚歎。』
「父王白言：『大仙當知！汝已出家，我之國法須有紹繼，唯有日智令知國位，在家修福其事足，得何用出家？』時彼獨覺復說伽他曰：
「『王先別思， 此事復別； 卻後七日， 日智命終。』
「王問獨覺：『日智太子卻後七日必不活耶？』答言：『如是。』王言：『若如是者放令出家。』太子出家已，發善心供養獨覺。彼獨覺患風，手執飯缽掉動不安。其太子見，遂將金釧以承其缽，缽遂不動。太子觀已歡喜，發如是愿：『我今聽法亦復如是，法入我心更不傾動。』往時獨覺未得果證，為弟日智常說圓滿微妙勝法，今得證果更不說法。日智見已白獨覺言：『汝未出家恒常說法，何因獲果遂即默然？』獨覺報言：『我實不說法。』日智問曰：『誰合說法？』獨覺報云：『汝知應正等覺出世之時，當說種種圓滿妙法。』太子聞此，發如是愿：『愿以此善根，未來之世與佛作弟，又得出家親承供養，聞法領記獲大總持。』爾時辟支迦謂
【現代漢語翻譯】 現代漢語譯本： 父王稟告說：『我希望出家，希望父王允許。』國王聽了這話，非常生氣地告訴太子說：『你的哥哥日曜（Suryadeva）現在已經出家了，我最終去世后需要有人繼承王位，現在不能放你走。』當時那位獨覺（Pratyekabuddha）聽到國王不放他的弟弟，就來到國王那裡，說了這首偈： 『日曜（Suryadeva）放日智（Surya-buddhi），讓他跟隨我出家；出家是最殊勝的事，是諸佛所讚歎的。』 父王回答說：『大仙您應該知道！您已經出家了，我的國家需要有人繼承，只有日智（Surya-buddhi）可以知道如何治理國家，在家修行積福就足夠了，為什麼要出家呢？』當時那位獨覺（Pratyekabuddha）又說了這首偈： 『國王您先前另有打算，這件事又另當別論；再過七天，日智（Surya-buddhi）就會命終。』 國王問獨覺（Pratyekabuddha）：『日智（Surya-buddhi）太子再過七天一定活不了嗎？』回答說：『是的。』國王說：『如果這樣，就放他出家吧。』太子出家后，發善心供養獨覺（Pratyekabuddha）。那位獨覺（Pratyekabuddha）患了風病，手拿著飯缽搖動不安。太子看見了，就用金釧托住他的缽，缽就不再搖動。太子看了很高興，發了這樣的愿：『我現在聽法也希望這樣，法進入我的心中不再動搖。』往昔獨覺（Pratyekabuddha）還沒有證得果位時，常常為弟弟日智（Surya-buddhi）宣說圓滿微妙殊勝的佛法，現在證得果位后就不再說法了。日智（Surya-buddhi）看見后對獨覺（Pratyekabuddha）說：『您沒有出家時常常說法，為什麼證得果位后就沉默不語了呢？』獨覺（Pratyekabuddha）回答說：『我確實不說法。』日智（Surya-buddhi）問道：『誰應該說法呢？』獨覺（Pratyekabuddha）回答說：『你應該知道當應正等覺（Samyaksambuddha）出世的時候，會宣說種種圓滿微妙的佛法。』太子聽了這話，發了這樣的愿：『愿以此善根，未來世能與佛作弟弟，又能出家親自承事供養，聽聞佛法領悟記憶，獲得大總持（Mahadharani）。』當時辟支迦（Pratyekabuddha）說
【English Translation】 English version: The father king reported, 'I wish to renounce the household life, may the king grant permission.' Upon hearing these words, the king became angry and said to the prince, 'Your elder brother Suryadeva (Suryadeva, meaning 'Sun God') has already renounced the household life. After my eventual death, there must be a successor. I will not release you now.' At that time, the Pratyekabuddha (Pratyekabuddha, meaning 'Solitary Buddha') heard that the king would not release his younger brother, so he went to the king and spoke this gatha (verse): 'Suryadeva (Suryadeva) released Surya-buddhi (Surya-buddhi, meaning 'Sun Wisdom'), to follow me into homelessness; Renunciation is the most excellent thing, praised by all the Buddhas.' The father king replied, 'Great Immortal, you should know! You have already renounced the household life. My kingdom must have a successor. Only Surya-buddhi (Surya-buddhi) can know how to govern the kingdom. Cultivating blessings at home is sufficient. What is the use of renouncing the household life?' At that time, the Pratyekabuddha (Pratyekabuddha) again spoke this gatha (verse): 'The king previously had other plans, this matter is different; After seven days, Surya-buddhi (Surya-buddhi) will die.' The king asked the Pratyekabuddha (Pratyekabuddha), 'Will Prince Surya-buddhi (Surya-buddhi) certainly not live after seven days?' He replied, 'Yes.' The king said, 'If that is so, then release him to renounce the household life.' After the prince renounced the household life, he generated a good mind and made offerings to the Pratyekabuddha (Pratyekabuddha). That Pratyekabuddha (Pratyekabuddha) suffered from wind disease, and his hand holding the alms bowl was shaking and unstable. The prince saw this and used a golden bracelet to support his bowl, and the bowl no longer shook. The prince was very happy to see this and made this vow: 'I now listen to the Dharma and also hope that it will be like this, the Dharma enters my heart and no longer wavers.' In the past, when the Pratyekabuddha (Pratyekabuddha) had not yet attained the fruit of enlightenment, he often spoke to his younger brother Surya-buddhi (Surya-buddhi) about the perfect, subtle, and excellent Dharma. Now that he has attained the fruit of enlightenment, he no longer speaks the Dharma. Surya-buddhi (Surya-buddhi) saw this and said to the Pratyekabuddha (Pratyekabuddha), 'When you had not renounced the household life, you often spoke the Dharma. Why is it that after attaining the fruit of enlightenment, you are silent?' The Pratyekabuddha (Pratyekabuddha) replied, 'I do not actually speak the Dharma.' Surya-buddhi (Surya-buddhi) asked, 'Who should speak the Dharma?' The Pratyekabuddha (Pratyekabuddha) replied, 'You should know that when a Samyaksambuddha (Samyaksambuddha, meaning 'Perfectly Enlightened Buddha') appears in the world, he will speak all kinds of perfect and subtle Dharma.' Upon hearing these words, the prince made this vow: 'May I, with this good root, in a future life be the Buddha's younger brother, and also renounce the household life to personally serve and make offerings, listen to the Dharma, understand and remember it, and obtain great dharani (Mahadharani, meaning 'Great Retention').' At that time, the Pratyekabuddha (Pratyekabuddha) said
其弟曰：『卻後七日汝當報終，常守此心莫令忘失。』七日既滿未得果證，垂將告謝，重發誓言：『如前所愿。』」爾時佛告諸苾芻曰：「時辟支弟，今阿難陀是。緣過去世供養辟支迦，當發願言：『未來世中與佛作弟，親承供養多聞總持。』所以今時為我毗季；聰明第一，若水注瓶。」
時諸苾芻咸皆有疑，即白佛言：「其阿難陀過去行何善業？今蒙世尊于大眾中嘆美稱揚聰明莫比，總持強記領受無遺。」佛告諸苾芻：「阿難陀往昔自修善業，廣說如前。」
佛告諸苾芻：「往昔之時于賢劫中，於時有情壽二萬歲，有佛世尊號迦攝波，出現於世，在波羅痆斯城仙人墮處施鹿林中。佛有一弟子，多聞不忘聰明第一。彼有弟子從出家來常修梵行，乃至命終不獲聖果。臨終之時一心發願：『所作善根，愿當來之世，與釋迦如來為親侍弟子，如今無異。于弟子之中聰明第一，愿釋迦如來與我授記，如彼無異。』汝諸苾芻！彼弟子者，今阿難陀是。以先世善心發願力故，今於我弟子中聰明第一。諸苾芻！若作黑白雜染業者，各獲其報，汝等應舍雜染黑業，常修白業。」
佛在王舍城竹林迦蘭鐸迦園中，有五百苾芻圍繞世尊，皆是阿羅漢，唯提婆達多未得聖果。爾時國土饑荒，人民無食乞求難得。眾中有神通
【現代漢語翻譯】 現代漢語譯本：他的弟弟說：『七天之後你將會結束生命，要常常守護這顆心，不要忘記。』七天滿了，還沒有得到果證，將要告別，再次發誓說：『如同之前的願望。』」這時，佛告訴各位比丘說：「當時的辟支佛的弟弟，就是現在的阿難陀（Ananda，佛陀的十大弟子之一，以記憶力強著稱）。因為過去世供養辟支迦佛（Pratyekabuddha，緣覺佛），曾經發愿說：『未來世中做佛的弟弟，親自侍奉供養，廣聞博學，總持不忘。』所以現在做我的侍者；聰明第一，像水倒入瓶中一樣容易。」 當時各位比丘都感到疑惑，就問佛說：「阿難陀過去做了什麼善業？現在蒙受世尊在大眾中讚美稱揚，聰明無比，總持強記，領受沒有遺漏。」佛告訴各位比丘說：「阿難陀往昔自己修習善業，詳細情況如同之前所說。」 佛告訴各位比丘說：「過去在賢劫（Bhadrakalpa，佛教中現在所處的賢劫，此劫中有一千尊佛出世）中，當時眾生的壽命是二萬歲，有佛世尊，名為迦攝波佛（Kasyapa，過去七佛之一），出現在世間，在波羅奈斯城（Varanasi）仙人墮處（Isipatana，也稱鹿野苑）施鹿林中。佛有一位弟子，廣聞不忘，聰明第一。他有一位弟子，自從出家以來常常修習梵行（Brahmacharya，清凈的行為），直到臨終也沒有獲得聖果。臨終的時候一心發願：『所做的善根，愿在未來世，做釋迦如來（Sakyamuni，現世佛）的親近侍者弟子，和現在一樣。在弟子之中聰明第一，愿釋迦如來給我授記（Vyakarana，預言未來成佛），和那位弟子一樣。』各位比丘！那位弟子，就是現在的阿難陀。因為前世善心的發願力，現在在我的弟子中聰明第一。各位比丘！如果做了黑白混雜的業，各自獲得相應的果報，你們應當捨棄混雜的黑業，常常修習白業。」 佛在王舍城（Rajagrha）竹林迦蘭陀迦園（Veluvana-Kalandaka-nivapa）中，有五百位比丘圍繞著世尊，都是阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者），只有提婆達多（Devadatta，佛陀的堂弟，以反對佛陀著稱）沒有得到聖果。當時國土饑荒，人民沒有食物，乞討也很難得到。大眾中有神通
【English Translation】 English version: His younger brother said, 'After seven days, your life will end. Constantly guard this mind and do not let it be forgotten.' After seven days had passed, he had not yet attained the fruit of enlightenment. As he was about to bid farewell, he made another vow: 'As I wished before.'」 At that time, the Buddha told the Bhikshus (Bhikkhus, Buddhist monks), 「The younger brother of that Pratyekabuddha (Pratyekabuddha, a Buddha who attains enlightenment on their own without a teacher), is now Ananda (Ananda, one of the ten principal disciples of the Buddha, known for his excellent memory). Because in a past life he made offerings to a Pratyekabuddha, he made a vow: 'In a future life, may I be the Buddha's younger brother, personally attending to his needs, learning extensively, and possessing total recall.' Therefore, he is now my attendant; the foremost in intelligence, like water poured into a bottle.」 At that time, all the Bhikshus were filled with doubt and asked the Buddha, 「What good deeds did Ananda perform in the past? Now he is praised and extolled by the World Honored One in the assembly, his intelligence is unparalleled, his total recall is strong, and he receives everything without omission.」 The Buddha told the Bhikshus, 「Ananda cultivated good deeds himself in the past, as described in detail before.」 The Buddha told the Bhikshus, 「In the past, during the Bhadrakalpa (Bhadrakalpa, the current fortunate eon in Buddhism, in which one thousand Buddhas will appear), when beings had a lifespan of twenty thousand years, there was a Buddha, named Kasyapa (Kasyapa, one of the past seven Buddhas), who appeared in the world, in the Deer Park (Isipatana, also known as Sarnath) at Varanasi (Varanasi). The Buddha had a disciple who was learned, never forgot anything, and was the foremost in intelligence. That disciple had a student who, from the time he left home to become a monk, always practiced Brahmacharya (Brahmacharya, pure conduct), but did not attain the holy fruit even at the time of his death. At the time of his death, he made a vow with all his heart: 'May the good roots I have created, in a future life, allow me to be a close attendant and disciple of Sakyamuni Tathagata (Sakyamuni, the current Buddha), just as I am now. May I be the foremost in intelligence among the disciples, and may Sakyamuni Tathagata give me a prediction (Vyakarana, a prophecy of future Buddhahood), just as he did for that disciple.' You Bhikshus! That disciple is now Ananda. Because of the power of his good-hearted vow in a previous life, he is now the foremost in intelligence among my disciples. Bhikshus! If one performs mixed black and white deeds, one will receive the corresponding retribution. You should abandon mixed and black deeds and always cultivate white deeds.」 The Buddha was in the Bamboo Grove (Veluvana-Kalandaka-nivapa) in Rajagrha (Rajagrha), surrounded by five hundred Bhikshus, all of whom were Arhats (Arhat, a liberated being who has extinguished all defilements), except for Devadatta (Devadatta, a cousin of the Buddha, known for opposing the Buddha), who had not yet attained the holy fruit. At that time, the country was experiencing a famine, and people had no food, making begging difficult. Among the assembly were those with supernatural powers
苾芻，即騰虛空或下贍部林中，取香美贍部之果，滿缽充足還至本處，供養四眾自亦飽足；或往蜜羅林、下迦比陀林、或下甘露園、或下阿犁勒林，取香美之果，滿缽充足還至本處，供養四眾自亦充足；或有苾芻神通自在，即騰虛空往北俱盧洲，取自然粳米香美之者，滿缽充足還至本處，供養四眾自亦飽足；或有苾芻神通自在，虛空遊行往至余國，乞種種美妙飲食，乃至滿缽廣說如前；或有苾芻以神通力往四天王所，或往三十三天中，取天廚精妙飲食，滿缽充足，乃至廣說如前。爾時提婆達多，見諸苾芻有如此神通取諸果食，作如是念：「此國土饑荒，人民無食等，廣說如前，乃至三十三天取天廚飲食，四眾充足自亦飽足。我若有神通，即騰虛空下贍部林中，取香美贍部果，滿缽充足，我亦供養四眾自亦飽足，廣說如前，乃至三十三天，取天廚飲食，四眾充足自亦飽足。誰有與我力得見聖道，依彼教力我得神通？」作是念已，從坐而起往詣佛所，頂禮佛足而立一面。提婆達多白世尊曰：「唯愿慈悲，教我聖道令得神通。」爾時世尊知提婆達多起罪逆心已，告提婆達多：「汝應受增戒中勤心修習，即得神通，乃至增心增智應受，心中當勤修習，即得神通及得余法。」時提婆達多聞此語已，作如是念：「世尊不肯教我神通
【現代漢語翻譯】 現代漢語譯本：比丘（Bichu，佛教僧侶的稱謂），即使騰空而起或降臨到贍部林（Zhambulin，閻浮樹林，指人間）中，摘取香甜美味的贍部果（Zhambu fruit，閻浮果），裝滿缽盂，充足后返回原處，供養四眾（Sizhong，比丘、比丘尼、優婆塞、優婆夷）自己也吃飽喝足；或者前往蜜羅林（Miluolin，一種森林）、迦比陀林（Japitolin，一種森林）、甘露園（Ganluyuan，充滿甘露的園林）、阿犁勒林（Alilelin，一種森林），摘取香甜美味的果實，裝滿缽盂，充足后返回原處，供養四眾自己也吃飽喝足；或者有比丘神通自在，即使騰空而起前往北俱盧洲（Beijuluzhou，四大部洲之一，以福報著稱），摘取自然生長的粳米，香甜美味，裝滿缽盂，充足后返回原處，供養四眾自己也吃飽喝足；或者有比丘神通自在，在虛空中前往其他國家，乞討各種美味佳餚，乃至裝滿缽盂，詳細情形如前所述；或者有比丘以神通力前往四天王（Sitianwang，佛教護法神）處，或者前往三十三天（Sanshisan Tian，欲界第二天），取天廚中的精妙飲食，裝滿缽盂，充足后，乃至詳細情形如前所述。當時提婆達多（T婆dáduō，佛陀的堂兄弟，以反對佛陀著稱）看到各位比丘有如此神通，可以取得各種果實食物，心中這樣想：『這個國家饑荒，人民沒有食物等等，詳細情形如前所述，乃至到三十三天取得天廚飲食，四眾充足自己也吃飽喝足。我如果有了神通，即使騰空而起降臨到贍部林中，摘取香甜美味的贍部果，裝滿缽盂，充足后，我也供養四眾自己也吃飽喝足，詳細情形如前所述，乃至到三十三天，取得天廚飲食，四眾充足自己也吃飽喝足。誰能給我力量，讓我得見聖道，依靠他的教導，我才能得到神通？』這樣想著，就從座位上站起來，前往佛陀所在之處，頂禮佛足，站在一旁。提婆達多對世尊（Shizun，對佛陀的尊稱）說：『唯愿您慈悲，教我聖道，讓我得到神通。』當時世尊知道提婆達多已經生起罪惡叛逆之心，就告訴提婆達多：『你應該在增戒（Zengjie，更嚴格的戒律）中勤奮修習，就能得到神通，乃至增長心力增長智慧也應該接受，心中應當勤奮修習，就能得到神通以及其他法。』當時提婆達多聽到這些話后，心中這樣想：『世尊不肯教我神通！』 English version: Bhikshus (Bichu, Buddhist monks), even if they rise into the sky or descend into Zhambulin (Zhambulin, Jambu tree forest, referring to the human world), pluck fragrant and delicious Zhambufruit (Zhambufruit, Jambu fruit), fill their bowls to the brim, and return to their original place, offering it to the four assemblies (Sizhong, Bhikshus, Bhikshunis, Upasakas, Upasikas), and they themselves are also full and satisfied; or go to Miluolin (Miluolin, a kind of forest), Japitolin (Japitolin, a kind of forest), Ganluyuan (Ganluyuan, a garden full of nectar), or Alilelin (Alilelin, a kind of forest), pluck fragrant and delicious fruits, fill their bowls to the brim, and return to their original place, offering it to the four assemblies, and they themselves are also full and satisfied; or some Bhikshus have supernatural powers and are free to rise into the sky and go to Beijuluzhou (Beijuluzhou, one of the four major continents, known for its blessings), pluck naturally grown japonica rice, which is fragrant and delicious, fill their bowls to the brim, and return to their original place, offering it to the four assemblies, and they themselves are also full and satisfied; or some Bhikshus have supernatural powers and are free to go to other countries in the sky, begging for all kinds of delicious food, even filling their bowls to the brim, the details are as described before; or some Bhikshus use their supernatural powers to go to the place of the Four Heavenly Kings (Sitianwang, Buddhist Dharma protectors), or to the Trayastrimsa Heaven (Sanshisan Tian, the second heaven of the desire realm), take the exquisite food from the heavenly kitchen, fill their bowls to the brim, and so on, the details are as described before. At that time, Devadatta (T婆dáduō, Buddha's cousin, known for opposing the Buddha) saw that the Bhikshus had such supernatural powers and could obtain various fruits and foods, and he thought in his heart: 'This country is in famine, and the people have no food, etc., the details are as described before, even going to the Trayastrimsa Heaven to obtain food from the heavenly kitchen, the four assemblies are full and they themselves are also full and satisfied. If I had supernatural powers, even if I rose into the sky and descended into Zhambulin, plucked fragrant and delicious Zhambufruit, filled my bowl to the brim, I would also offer it to the four assemblies and I myself would also be full and satisfied, the details are as described before, even going to the Trayastrimsa Heaven to obtain food from the heavenly kitchen, the four assemblies are full and they themselves are also full and satisfied. Who can give me the strength to see the holy path, and rely on his teachings, I can obtain supernatural powers?' Thinking like this, he stood up from his seat and went to where the Buddha was, prostrated at the Buddha's feet, and stood aside. Devadatta said to the World Honored One (Shizun, a respectful title for the Buddha): 'May you be compassionate and teach me the holy path so that I may obtain supernatural powers.' At that time, the World Honored One knew that Devadatta had already developed a sinful and rebellious heart, so he told Devadatta: 'You should diligently practice in the increased precepts (Zengjie, stricter precepts), and you will obtain supernatural powers, and even increasing your mental strength and increasing your wisdom should be accepted, and you should diligently practice in your heart, and you will obtain supernatural powers and other dharmas.' At that time, Devadatta heard these words and thought in his heart: 'The World Honored One is not willing to teach me supernatural powers!'
【English Translation】 Bhikshus, even if they rise into the sky or descend into the Jambudvipa forest (Zhambulin, referring to the human world), pluck fragrant and delicious Jambudvipa fruits (Zhambu fruit), fill their bowls to the brim, and return to their original place, offering it to the four assemblies (Sizhong, monks, nuns, laymen, laywomen), and they themselves are also full and satisfied; or go to the Miro forest (Miluolin), the Kapitha forest (Japitolin), the Nectar Garden (Ganluyuan), or the Alila forest (Alilelin), pluck fragrant and delicious fruits, fill their bowls to the brim, and return to their original place, offering it to the four assemblies, and they themselves are also full and satisfied; or some Bhikshus have supernatural powers and are free to rise into the sky and go to Uttarakuru (Beijuluzhou, one of the four major continents, known for its blessings), pluck naturally grown japonica rice, which is fragrant and delicious, fill their bowls to the brim, and return to their original place, offering it to the four assemblies, and they themselves are also full and satisfied; or some Bhikshus have supernatural powers and are free to go to other countries in the sky, begging for all kinds of delicious food, even filling their bowls to the brim, the details are as described before; or some Bhikshus use their supernatural powers to go to the place of the Four Heavenly Kings (Sitianwang), or to the Trayastrimsa Heaven (Sanshisan Tian), take the exquisite food from the heavenly kitchen, fill their bowls to the brim, and so on, the details are as described before. At that time, Devadatta (T婆dáduō) saw that the Bhikshus had such supernatural powers and could obtain various fruits and foods, and he thought in his heart: 'This country is in famine, and the people have no food, etc., the details are as described before, even going to the Trayastrimsa Heaven to obtain food from the heavenly kitchen, the four assemblies are full and they themselves are also full and satisfied. If I had supernatural powers, even if I rose into the sky and descended into the Jambudvipa forest, plucked fragrant and delicious Jambudvipa fruits, filled my bowl to the brim, I would also offer it to the four assemblies and I myself would also be full and satisfied, the details are as described before, even going to the Trayastrimsa Heaven to obtain food from the heavenly kitchen, the four assemblies are full and they themselves are also full and satisfied. Who can give me the strength to see the holy path, and rely on his teachings, I can obtain supernatural powers?' Thinking like this, he stood up from his seat and went to where the Buddha was, prostrated at the Buddha's feet, and stood aside. Devadatta said to the World Honored One (Shizun): 'May you be compassionate and teach me the holy path so that I may obtain supernatural powers.' At that time, the World Honored One knew that Devadatta had already developed a sinful and rebellious heart, so he told Devadatta: 'You should diligently practice in the increased precepts (Zengjie), and you will obtain supernatural powers, and even increasing your mental strength and increasing your wisdom should be accepted, and you should diligently practice in your heart, and you will obtain supernatural powers and other dharmas.' At that time, Devadatta heard these words and thought in his heart: 'The World Honored One is not willing to teach me supernatural powers!'
法道。」作是念已從座而起，往詣具壽阿若憍陳如所。到已問阿若憍陳如曰：「上座！唯愿慈悲，教我聖道令得神通。」爾時阿若憍陳如觀佛，知提婆達多起罪逆心，觀已告提婆達多曰：「汝應增色心中勤習，即得神通及得余法。」提婆達多聞此語已，作如是念：「此上坐亦不肯教我神通道法。」即往詣馬勝、賢子、禪氣、大名、圓滿、無垢、牛王眼、妙臂乃至五百上坐邊去，到已問曰：「上坐慈悲！教我聖道令得神通。」爾時妙臂等五百苾芻，咸觀佛意，知提婆達多起罪逆心，觀已告提婆達多曰：「汝應增色心中勤習，即得神通及得余法，乃至受想行識，汝應增意心中勤習，即得神通及諸餘法。」時提婆達多聞此語已，作如是念：「此五百上座等，亦不肯教我聖道神通，欲似此五百上座，先共世尊平章，不許教我聖道。何以故？今見佛等五百上座，不肯教聖道神通。」復念：「如是何有能教我聖道神通？當時十力迦攝波，在王舍城先尼迦窟中，我詣彼處。彼上座直心無諂，及我弟阿難陀親教，彼十力上座能教我聖道神通。」提婆達多念已，即往詣十力迦攝所，頂禮雙足於一邊立，作如是語：「上座十力迦攝慈悲，教我聖道神通。」爾時十力迦葉，不觀佛意及五百上座聖眾意，亦不知提婆達多發生如是逆心。以不觀故
【現代漢語翻譯】 現代漢語譯本 法道。』作是念已從座而起，往詣具壽阿若憍陳如（Ajnaata-Kaundinya，最初的五比丘之一）所。到已問阿若憍陳如曰：『上座！唯愿慈悲，教我聖道令得神通。』 爾時阿若憍陳如觀佛，知提婆達多（Devadatta，佛陀的堂兄弟）起罪逆心，觀已告提婆達多曰：『汝應增色心中勤習，即得神通及得余法。』 提婆達多聞此語已，作如是念：『此上坐亦不肯教我神通道法。』即往詣馬勝（Asvajit，五比丘之一）、賢子、禪氣、大名（Mahanama，佛陀的侍者）、圓滿、無垢、牛王眼、妙臂乃至五百上座邊去，到已問曰：『上座慈悲！教我聖道令得神通。』 爾時妙臂等五百苾芻，咸觀佛意，知提婆達多起罪逆心，觀已告提婆達多曰：『汝應增色心中勤習，即得神通及得余法，乃至受想行識，汝應增意心中勤習，即得神通及諸餘法。』 時提婆達多聞此語已，作如是念：『此五百上座等，亦不肯教我聖道神通，欲似此五百上座，先共世尊平章，不許教我聖道。何以故？今見佛等五百上座，不肯教聖道神通。』 復念：『如是何有能教我聖道神通？當時十力迦攝波（Dasabala-Kasyapa，擁有十種力量的迦葉）在王舍城先尼迦窟中，我詣彼處。彼上座直心無諂，及我弟阿難陀（Ananda，佛陀的侍者）親教，彼十力上座能教我聖道神通。』 提婆達多念已，即往詣十力迦攝所，頂禮雙足於一邊立，作如是語：『上座十力迦攝慈悲，教我聖道神通。』 爾時十力迦葉，不觀佛意及五百上座聖眾意，亦不知提婆達多發生如是逆心。以不觀故
【English Translation】 English version 'The path of Dharma.' Having thought thus, he rose from his seat and went to the venerable Ajnaata-Kaundinya (one of the first five monks). Having arrived, he asked Ajnaata-Kaundinya: 'Venerable Sir, I beseech your compassion to teach me the holy path so that I may attain supernatural powers.' At that time, Ajnaata-Kaundinya observed the Buddha and knew that Devadatta (Buddha's cousin) had conceived a sinful and rebellious mind. Having observed this, he said to Devadatta: 'You should diligently practice with an increasing mind in form, and then you will attain supernatural powers and other Dharmas.' Having heard these words, Devadatta thought thus: 'This venerable one is also unwilling to teach me the path and Dharma of supernatural powers.' He then went to Asvajit (one of the first five monks), Bhadraka, Channa, Mahanama (Buddha's attendant), Purna, Vimala, Gavampati, Bhuja, and even to the five hundred venerable monks. Having arrived, he asked: 'Venerable Sirs, I beseech your compassion to teach me the holy path so that I may attain supernatural powers.' At that time, the five hundred Bhikshus, including Bhuja, all observed the Buddha's intention and knew that Devadatta had conceived a sinful and rebellious mind. Having observed this, they said to Devadatta: 'You should diligently practice with an increasing mind in form, and then you will attain supernatural powers and other Dharmas, and even in sensation, perception, volition, and consciousness, you should diligently practice with an increasing mind, and then you will attain supernatural powers and all other Dharmas.' Having heard these words, Devadatta thought thus: 'These five hundred venerable monks are also unwilling to teach me the holy path and supernatural powers. It seems that these five hundred venerable monks have already consulted with the World-Honored One and are not allowed to teach me the holy path. Why is that? Now I see that the Buddha and these five hundred venerable monks are unwilling to teach the holy path and supernatural powers.' He further thought: 'Then who can teach me the holy path and supernatural powers? At that time, Dasabala-Kasyapa (Kasyapa with the ten powers) was in the Syenika cave in Rajagrha. I will go there. That venerable one is straightforward and without deceit, and my brother Ananda (Buddha's attendant) is closely taught by him. That venerable one with the ten powers can teach me the holy path and supernatural powers.' Having thought thus, Devadatta went to Dasabala-Kasyapa, prostrated himself at his feet, stood to one side, and said: 'Venerable Sir Dasabala-Kasyapa, I beseech your compassion to teach me the holy path and supernatural powers.' At that time, Dasabala-Kasyapa did not observe the Buddha's intention or the intention of the five hundred venerable monks, nor did he know that Devadatta had conceived such a rebellious mind. Because he did not observe,
，即教提婆達多聖道神通。是時提婆達多，于初夜后夜修習善業而住，依止初禪得獲神通。即以神力，一身變作多身，多身合為一身，或現或隱。以智見力故，能如是現。復于山石墻壁，通過無礙如於虛空；于大地出沒，猶如水中；在於虛空中結跏趺坐，猶如在地；或騰虛空猶如飛鳥，或在地手捫日月。
提婆達多得神通已，作如是念：「我得如是神通，作諸變相神通亦得，詣贍部林中取香美果，滿缽充足，供養四眾自亦飽足，廣說如前。乃至三十三天取天廚食，亦供養四眾自亦充足。」復更思念：「此摩揭陀國中誰人最勝？我當歸伏。因彼人故，令一切人皆恭敬我。」復更思念：「此國太子阿阇世，父王亡后太子為王，我應降伏。我若降得阿阇世太子，令一切人皆恭敬我。」作此念已，往詣阿阇世所，即現神相化為白象，即入大門從小門出，或入小門從大門出已，自現其身更入大門，變為駿馬從小門出已，自現其身欲入小門。即為牛王從大門出已，即真身現，如法持缽詣阿阇世所，即變其身猶如小兒，身衣金瓔坐太子膝上，乍起乍坐流轉徘徊。太子知是提婆達多神通之相，或抃、或抱、或拍、或嗚，便唾口中。提婆達多以供養利益貪心故，即咽其唾。時阿阇世起顛倒心，作如是念：「此提婆達多勝佛神通。」
【現代漢語翻譯】 現代漢語譯本： 即教導提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛陀）聖道神通。當時提婆達多在初夜和后夜修習善業，依靠初禪獲得了神通。他便用神通力，將自身變為多個身體，又將多個身體合為一個身體，時而顯現時而隱沒。憑藉智慧和見識的力量，他能夠這樣顯現。他又能在山石墻壁中穿行無礙，如同在虛空中一樣；在大地上出沒，猶如在水中；在虛空中結跏趺坐，猶如在地上；或者騰飛在虛空中，猶如飛鳥，或者在地上用手觸控日月。
提婆達多獲得神通后，這樣想：『我獲得了這樣的神通，各種變化的神通也都能做到，可以去贍部林（Jambudvipa，閻浮提，指我們所居住的這個世界）中取來香甜美味的果實，裝滿缽，充足地供養四眾（比丘、比丘尼、優婆塞、優婆夷），自己也能吃飽，』（內容）如同之前所說。『甚至可以去三十三天（Trayastrimsa，欲界六天之一）取天上的美食，也供養四眾，自己也能充足。』他又思考：『在這摩揭陀國（Magadha，古印度十六大國之一）中，誰人最尊貴？我應當歸順他。因為他的緣故，讓所有人都恭敬我。』他又思考：『這個國家的太子阿阇世（Ajatasattu，未生怨，頻婆娑羅王之子），父王死後太子將成為國王，我應該降伏他。我如果能降伏阿阇世太子，就能讓所有人都恭敬我。』
有了這個想法后，他前往阿阇世所在的地方，立即顯現神通，化為白象，從大門進入，從小門出來，或者從小門進入從大門出來，然後顯現自身，再次進入大門，變為駿馬從小門出來，然後顯現自身想要進入小門。又變為牛王從大門出來，然後顯現真身，如法地拿著缽前往阿阇世所在的地方，然後將自身變為小兒，身穿金色的瓔珞，坐在太子的膝蓋上，一會兒站起一會兒坐下，來回走動。太子知道這是提婆達多的神通變化之相，一會兒拍手，一會兒擁抱，一會兒拍打，一會兒嗚咽，然後向他口中吐唾沫。提婆達多因為貪圖供養的利益，竟然嚥下了太子的唾沫。當時阿阇世生起了顛倒之心，這樣想：『這個提婆達多的神通勝過佛陀。』
【English Translation】 English version: He then taught Devadatta (Devadatta, cousin of the Buddha, who later betrayed him) the sacred path of supernatural powers. At that time, Devadatta practiced virtuous deeds during the early and late parts of the night, and by relying on the first dhyana (meditative state), he attained supernatural powers. He then used his supernatural power to transform himself into many bodies, and then combine many bodies into one body, sometimes appearing and sometimes disappearing. By the power of wisdom and insight, he was able to manifest in this way. He could also pass through mountains, rocks, and walls without obstruction, as if in empty space; emerge and submerge on the earth as if in water; sit in the lotus position in empty space as if on the ground; or soar in empty space like a flying bird, or touch the sun and moon with his hand on the ground.
After Devadatta obtained supernatural powers, he thought: 'I have obtained such supernatural powers, and I can also perform all kinds of transformations. I can go to Jambudvipa (Jambudvipa, the continent where we live) to fetch fragrant and delicious fruits, fill my bowl, and offer them abundantly to the four assemblies (bhikkhus, bhikkhunis, upasakas, and upasikas), and I can also eat my fill,' (content) as mentioned before. 'I can even go to Trayastrimsa (Trayastrimsa, one of the six heavens of the desire realm) to fetch heavenly food, and offer it to the four assemblies, and I can also have enough.' He further contemplated: 'In this country of Magadha (Magadha, one of the sixteen great kingdoms of ancient India), who is the most honorable? I should submit to him. Because of him, let everyone respect me.' He further contemplated: 'The crown prince Ajatasattu (Ajatasattu, son of King Bimbisara) of this country, after the death of his father, the crown prince will become king, I should subdue him. If I can subdue Crown Prince Ajatasattu, I can make everyone respect me.'
Having this thought, he went to where Ajatasattu was, and immediately manifested his supernatural power, transforming into a white elephant, entering through the main gate, and exiting through the small gate, or entering through the small gate and exiting through the main gate, then manifesting himself, and entering the main gate again, transforming into a steed and exiting through the small gate, then manifesting himself wanting to enter the small gate. He then transformed into a bull king and exited through the main gate, then manifested his true form, righteously holding his bowl and went to where Ajatasattu was, then transformed himself into a small child, wearing golden necklaces, sitting on the prince's lap, sometimes standing up and sometimes sitting down, walking back and forth. The prince knew that this was Devadatta's transformation of supernatural powers, sometimes clapping his hands, sometimes hugging, sometimes patting, sometimes whimpering, and then spitting saliva into his mouth. Devadatta, because of his greed for the benefits of offerings, actually swallowed the prince's saliva. At that time, Ajatasattu developed a perverse mind, thinking: 'This Devadatta's supernatural powers are superior to the Buddha's.'
時提婆達多自現真身，是時太子心生恭敬便即頂禮，及諸供養將五百寶車送。提婆達多出，時阿阇世還至本處，每日兩回參提婆達多，及承事供養。時太子遣立五百大鐺作諸飲食，送至提婆達多以為供養。時提婆達多收取自食，及五百苾芻圍繞共食。
時苾芻于王舍城晨朝乞食，聞如是語：「此提婆達多得太子種種利供養，日日二時恒日不絕，及五百車輅寶車承事供養，及五百鐺作諸飲食而為供養，及將自食五百苾芻圍繞而食。」諸苾芻聞此事已，次第乞食還至本處，依法食訖，收衣缽洗足已，往佛所頂禮佛足次第而坐。而白佛言：「大德！我等晨朝入王舍城乞食，聞提婆達多從阿阇世太子所多得利養，廣說如上。乃至五百苾芻圍繞坐共食。」佛告諸苾芻：「時提婆達多受此利益供養，猶此自害及以兼害。何以故？諸苾芻！譬如芭蕉出果便即枯死，猶此自害；提婆達多受此利養亦復如是。譬如竹葦若出花果便即枯死，如騾懷妊有子便死。諸苾芻！提婆達多受此利益亦復如是。諸苾芻！提婆達多若受利養，得彼無智。提婆達多日夜長受惡名，苦惱無利，得如是報。汝等苾芻應如是知。」
爾時提婆達多廣得利養，遂起貪心更不希求，起顛倒心別生憶念：「世尊今既年老力弱，今為四眾說法勞苦，世尊不如與
【現代漢語翻譯】 現代漢語譯本： 這時，提婆達多（Devadatta）親自顯現真身，當時太子心生恭敬，便立刻頂禮，並用五百輛寶車送給他。提婆達多離開后，阿阇世（Ajatasattu）太子回到自己的住所，每天兩次去參拜提婆達多，並承事供養。當時，太子命人設立五百個大鼎，製作各種飲食，送給提婆達多作為供養。提婆達多收取這些供養自己食用，並有五百位比丘（bhiksu）圍繞著他一起食用。
當時，比丘們在王舍城（Rajagrha）早晨乞食時，聽到這樣的議論：『這位提婆達多從太子那裡得到各種豐厚的供養，每天兩次，從不間斷，還有五百輛寶車承事供養，以及用五百個大鼎製作各種飲食來供養他，他還將食物分給自己和五百位比丘一起食用。』比丘們聽到這件事後，依次乞食回到住所，依法用完齋飯，收拾好衣缽，洗完腳，前往佛陀（Buddha）處，頂禮佛足后依次坐下。他們對佛陀說：『大德！我們早晨進入王舍城乞食，聽到提婆達多從阿阇世太子那裡得到很多利益供養，（詳細情況）如上所述。甚至有五百位比丘圍繞著他一起坐著食用。』佛陀告訴比丘們：『提婆達多接受這些利益供養，就像是在自我傷害，並且還會傷害他人。為什麼呢？比丘們！譬如芭蕉樹結出果實后便會枯死，這就是自我傷害；提婆達多接受這些利益供養也是這樣。譬如竹葦如果開花結果便會枯死，又如騾子懷了孕就會死亡。比丘們！提婆達多接受這些利益也是這樣。比丘們！提婆達多如果接受利益供養，就會變得愚癡無智。提婆達多日夜增長惡名，苦惱而無利，這就是他得到的報應。你們這些比丘應當這樣瞭解。』
當時，提婆達多得到廣泛的利益供養，於是生起貪心，不再滿足，生起顛倒之心，產生另外的想法：『世尊現在已經年老體衰，現在為四眾說法非常勞累，世尊不如把僧團交給我。』
【English Translation】 English version: At that time, Devadatta manifested his true form. The prince, filled with reverence, immediately prostrated and offered him five hundred jeweled carriages as gifts. After Devadatta departed, Prince Ajatasattu returned to his residence and visited Devadatta twice daily, attending to him and making offerings. The prince ordered five hundred large cauldrons to be prepared with various foods, which were sent to Devadatta as offerings. Devadatta accepted these offerings for himself and shared them with the five hundred bhiksus (monks) who surrounded him as they ate together.
At that time, the bhiksus, while begging for food in Rajagrha (Royal City) in the morning, heard people saying: 'This Devadatta receives various generous offerings from Prince Ajatasattu, twice daily without interruption, including five hundred carriages of jeweled vehicles for his service and offerings of various foods prepared in five hundred cauldrons. He even shares his food with the five hundred bhiksus who surround him as they eat together.' Upon hearing this, the bhiksus returned to their dwelling after begging for food in the proper order. After eating according to the Dharma, they put away their robes and bowls, washed their feet, and went to the Buddha (Enlightened One), prostrating at his feet before sitting down in order. They said to the Buddha: 'Venerable One! This morning, we entered Rajagrha to beg for food and heard that Devadatta has received many benefits and offerings from Prince Ajatasattu, as described above. He even has five hundred bhiksus surrounding him as they sit and eat together.' The Buddha told the bhiksus: 'Devadatta's acceptance of these benefits and offerings is like harming himself and also harming others. Why is that? Bhiksus! Just as a banana tree withers and dies as soon as it bears fruit, so it harms itself; Devadatta's acceptance of these benefits is also like that. Just as a bamboo or reed withers and dies when it flowers and bears fruit, or as a mule dies when it becomes pregnant, so it is with Devadatta's acceptance of these benefits. Bhiksus! If Devadatta accepts these offerings, he will become ignorant and unwise. Devadatta will increase his ill-repute day and night, suffering and gaining no benefit; such is the retribution he will receive. You bhiksus should understand this.'
At that time, Devadatta, having received extensive benefits and offerings, developed greed and became insatiable. He developed a perverse mind and conceived a different thought: 'The World Honored One (Buddha) is now old and weak, and it is tiring for him to preach the Dharma to the four assemblies. It would be better if the World Honored One would entrust the Sangha (monastic community) to me.'
我四眾，我自教示而為說法。世尊當可宴寂而坐，修習善法常住安樂。」是時提婆達多起此念已，即失神通，自不覺知我失神通。爾時迦俱羅苾芻，習四無畏除貪念心，死生梵天，即見提婆達多遂失神通，是提婆達多亦不自知。爾時大目揵連，在揭伽國膠魚山恐怖鹿林中。彼迦俱羅梵天子從彼天沒，如屈申臂頃往目連處，頂禮雙足卻住一面，作如是語：「大德目連！今可知提婆達多為利養故，遂起貪心更復希求，起顛倒心別生憶念：『世尊今既年老力弱，今為四眾說法疲倦勞苦。世尊不如與我四眾，我自教示亦為說法。世尊當可宴寂而坐，證習善法常住安樂。』是時提婆達多起此念心，即失神通，自不覺知我失神通。大德大目揵連！起慈悲心往詣佛所，說提婆達多如上緣起，乃至失其神通自不覺知。」爾時大目揵連，從梵天子默然受語。爾時迦俱羅天子知目連受已，心生歡喜，頂禮目連雙足，忽然不現。
爾時大目乾連見梵天去，便即入如是定。從膠魚山沒，即于王舍城迦蘭鐸迦竹林園中踴現，詣世尊所頂禮雙足卻住一面。爾時大目乾連，所受迦俱羅天子言語，皆悉咨白。是時世尊告目連曰：「汝先知提婆達多如上事耶？為復報汝始知。」時目揵連白言：「世尊！我先舊知。」爾時世尊共目揵連說是語時，提婆
【現代漢語翻譯】 現代漢語譯本：我（提婆達多）對四眾弟子說，我親自教導併爲他們說法。世尊應該可以安靜地休息，修習善法，常住安樂之中。』當時提婆達多產生了這個念頭后，立刻失去了神通，自己卻沒有察覺到自己失去了神通。那時，迦俱羅比丘，修習四無畏，去除貪念之心，死後轉生到梵天，他看到提婆達多竟然失去了神通，而提婆達多自己卻不知道。當時，大目犍連尊者在揭伽國的膠魚山恐怖鹿林中。那位迦俱羅梵天子從天界消失，像屈伸手臂一樣迅速地來到目連尊者處，頂禮他的雙足，退到一旁站立，這樣說道：『大德目連！現在你應該知道，提婆達多爲了獲得利養，於是生起貪心，更加地希求，生起顛倒之心，另外產生這樣的想法：『世尊現在已經年老體弱，現在為四眾說法，疲倦勞苦。世尊不如把四眾交給我，我親自教導也為他們說法。世尊應該可以安靜地休息，證得修習善法的常住安樂。』當時提婆達多產生了這個念頭，立刻失去了神通，自己卻沒有察覺到自己失去了神通。大德大目犍連！請您發起慈悲心，前往佛陀那裡，稟告提婆達多如上的緣起，乃至他失去神通自己都不知道的事情。』當時大目犍連尊者，默默地接受了梵天子的話。那時，迦俱羅天子知道目連尊者已經接受了他的話，心中生起歡喜，頂禮目連尊者的雙足，忽然消失不見。 當時大目犍連看到梵天離去，便立刻進入了那樣的禪定。從膠魚山消失，立刻在王舍城的迦蘭陀竹林園中顯現，來到世尊那裡，頂禮他的雙足，退到一旁站立。當時大目犍連，將迦俱羅天子所說的話，全部稟告了世尊。這時世尊告訴目連說：『你先前就知道提婆達多如上的事情嗎？還是他稟告你你才開始知道？』這時目犍連回答說：『世尊！我先前就知道。』當時世尊和目犍連說這些話的時候，提婆...
【English Translation】 English version: 'I (Devadatta), to the fourfold assembly, I myself will teach and expound the Dharma. The World-Honored One should be able to peacefully retire and sit, cultivating wholesome practices, abiding in constant bliss.' At that time, Devadatta, having conceived this thought, immediately lost his supernatural powers, without realizing that he had lost them. At that time, the Bhikshu Kakula, practicing the four fearlessnesses, eliminating the mind of greed, was reborn in the Brahma heaven. He saw that Devadatta had lost his supernatural powers, and Devadatta himself did not know it. At that time, Maha Maudgalyayana was in the fearful Deer Forest on Mount Kalaramaka in the country of Kalinga. That Brahma son Kakula, disappearing from that heaven, as quickly as one bends and stretches an arm, went to Maudgalyayana's place, prostrated at his feet, and stood to one side, saying these words: 'Great Virtue Maudgalyayana! Now you should know that Devadatta, for the sake of gain and offerings, then aroused greed, further seeking, arousing a reversed mind, separately generating this thought: 'The World-Honored One is now old and weak, now expounding the Dharma to the fourfold assembly, weary and toiling. The World-Honored One might as well give the fourfold assembly to me, I myself will teach and also expound the Dharma. The World-Honored One should be able to peacefully retire and sit, realizing the constant bliss of cultivating wholesome practices.' At that time, Devadatta, having conceived this thought, immediately lost his supernatural powers, without realizing that he had lost them. Great Virtue Maha Maudgalyayana! Arouse a compassionate mind, go to the Buddha's place, and tell of Devadatta's above-mentioned causes and conditions, even to the point that he lost his supernatural powers without realizing it.' At that time, Maha Maudgalyayana, silently accepted the words of the Brahma son. At that time, the Deva Kakula, knowing that Maudgalyayana had accepted his words, his heart arose with joy, prostrated at Maudgalyayana's feet, and suddenly disappeared. At that time, Maha Maudgalyayana, seeing the Brahma depart, immediately entered into such a samadhi. Disappearing from Mount Kalaramaka, he immediately appeared in the Karandaka Bamboo Grove Garden in Rajagriha, went to the World-Honored One's place, prostrated at his feet, and stood to one side. At that time, Maha Maudgalyayana, related all the words he had received from the Deva Kakula. At that time, the World-Honored One said to Maudgalyayana: 'Did you know of Devadatta's above-mentioned affairs before? Or did he report to you and you only then began to know?' At that time, Maudgalyayana replied: 'World-Honored One! I knew it before.' At that time, as the World-Honored One and Maudgalyayana were speaking these words, Devadatta...
達多共四苾芻：一名迦利迦、二名褰荼達驃、三名羯吒謨洛迦底沙、四名三沒羅達多，共此四人同詣佛所。世尊遙見提婆達多等來，告目連曰：「且止莫語！彼無智提婆達多等來。此無智人今對我前，如上之事，定當自說亦自讚嘆。」爾時大目揵連禮佛雙足，入如是定，從竹林沒，往膠魚山至本處已，如法而坐。
爾時提婆達多詣世尊所，頂禮雙足卻住一面，而白佛言：「世尊今既年老力弱，為四眾說法勞苦。世尊不如與我徒眾，我自教示而為說法。世尊當可宴寂而坐，修習善法常住安樂。」世尊報曰：「如我舍利弗、大目揵連，弟子中尊聰明智慧、梵行神通證羅漢果，我今尚自不以苾芻僧伽而見付囑，豈可況汝無智癡人食唾者乎。」是時提婆達多聞此語已，作如是念：「世尊今者讚歎舍利子、目連等，憎嫌於我。罵云：『無智食唾者乎？』」於時提婆達多，於世尊處遂起七種逆心。
根本說一切有部毗奈耶破僧事卷第十三 大正藏第 24 冊 No. 1450 根本說一切有部毗奈耶破僧事
根本說一切有部毗奈耶破僧事卷第十四
大唐三藏法師義凈奉 詔譯
爾時提婆達多，遂出懊聲點頭三回，便起而去。是時阿難陀，在佛左右搖扇而立。爾時世尊告阿難陀曰：「汝今可於
【現代漢語翻譯】 現代漢語譯本：當時有四位比丘（bhiksu，佛教出家男子），分別是迦利迦（Kalika）、褰荼達驃（Ksendratapya）、羯吒謨洛迦底沙（Katamolakatisya）和三沒羅達多（Samudradatta），這四個人一同前往佛陀（Buddha）所在的地方。世尊（Bhagavan，佛的尊稱）遠遠地看見提婆達多（Devadatta）等人前來，就告訴目連（Maudgalyayana）說：『先不要說話！那些沒有智慧的提婆達多等人來了。這些愚昧的人現在在我面前，一定會像之前那樣，自己說出那些事，也自己讚歎自己。』當時，大目揵連（Mahamaudgalyayana）禮拜佛陀的雙足，進入了那樣的禪定，從竹林（Veluvana）消失，前往膠魚山（Kola），到達原來的地方后，如法而坐。 當時，提婆達多來到世尊所在的地方，頂禮佛陀的雙足，退到一旁站立，對佛陀說：『世尊現在年紀大了，體力衰弱，為四眾（bhiksu，bhiksuni，upasaka，upasika）說法非常勞累。世尊不如把您的徒眾交給我，我親自教導他們，為他們說法。世尊您可以安靜地休息，修習善法，常住安樂。』世尊回答說：『像我的舍利弗（Sariputra）、大目揵連，他們是弟子中最受尊敬、聰明智慧、修行梵行、證得阿羅漢果（Arhat）的人，我現在尚且不把比丘僧團（bhiksu sangha）託付給他們，怎麼可能託付給你這個沒有智慧的愚癡之人，吃別人唾液的人呢？』當時，提婆達多聽到這些話后，心中這樣想：『世尊現在讚歎舍利子、目連等人，憎恨厭惡我。罵我說：「沒有智慧的吃唾液的人嗎？」』當時，提婆達多在世尊那裡，就生起了七種逆反之心。 《根本說一切有部毗奈耶破僧事卷第十三》 《大正藏》第24冊 No. 1450 《根本說一切有部毗奈耶破僧事》 《根本說一切有部毗奈耶破僧事卷第十四》 大唐三藏法師義凈（I-tsing）奉詔翻譯 當時，提婆達多發出懊惱的聲音，點了三下頭，就起身離開了。當時，阿難陀（Ananda）在佛陀左右搖著扇子站立。當時，世尊告訴阿難陀說：『你現在可以……』
【English Translation】 English version: At that time, there were four bhiksus (bhiksu, Buddhist monks): one named Kalika, the second named Ksendratapya, the third named Katamolakatisya, and the fourth named Samudradatta. These four people went together to where the Buddha (Buddha) was. The Bhagavan (Bhagavan, a respectful term for the Buddha) saw Devadatta (Devadatta) and the others coming from afar and said to Maudgalyayana (Maudgalyayana), 'Stop talking for now! Those unwise Devadatta and the others are coming. These foolish people will now, in front of me, certainly speak of those things themselves, and also praise themselves.' At that time, Mahamaudgalyayana (Mahamaudgalyayana) bowed to the Buddha's feet, entered into such a samadhi (samadhi), disappeared from the Veluvana (Veluvana), went to Kola (Kola) mountain, and after arriving at the original place, sat down according to the Dharma. At that time, Devadatta went to where the Bhagavan was, bowed to the Buddha's feet, and stood to one side, saying to the Buddha, 'The Bhagavan is now old and weak, and it is tiring to preach the Dharma to the four assemblies (bhiksu, bhiksuni, upasaka, upasika). It would be better if the Bhagavan gave me your disciples, and I would personally teach them and preach the Dharma for them. The Bhagavan can quietly rest, cultivate good Dharma, and always abide in peace and happiness.' The Bhagavan replied, 'Like my Sariputra (Sariputra) and Mahamaudgalyayana, who are the most respected, intelligent, and wise among the disciples, who practice Brahmacharya (Brahmacharya), and have attained Arhat (Arhat) fruit, I would not entrust the bhiksu sangha (bhiksu sangha) to them, how could I entrust it to you, an unwise and foolish person who eats others' saliva?' At that time, after hearing these words, Devadatta thought in his heart, 'The Bhagavan is now praising Sariputra, Maudgalyayana, and the others, and hates me. He scolds me, saying, 'A foolish person who eats saliva?' At that time, Devadatta, in that place of the Bhagavan, then arose seven kinds of rebellious thoughts. 'Vinaya of the Mulasarvastivada School - The Schism, Volume 13' 'Taisho Tripitaka, Volume 24, No. 1450, Vinaya of the Mulasarvastivada School - The Schism' 'Vinaya of the Mulasarvastivada School - The Schism, Volume 14' Translated by the Tripitaka Master I-tsing (I-tsing) of the Great Tang Dynasty under imperial decree At that time, Devadatta uttered a sound of annoyance, nodded three times, and then got up and left. At that time, Ananda (Ananda) was standing to the left and right of the Buddha, fanning him. At that time, the Bhagavan said to Ananda, 'You can now...'
此竹林園內喚諸苾芻集此食堂。」是時阿難陀奉命，巡喚總集食堂。是時阿難陀往詣佛所，頂禮雙足而白佛言：「眾今已集。」爾時世尊即往食堂敷座而坐，告諸苾芻：「此世間中有五種教師。何者為五？第一、有教師自不具戒稱已具戒，彼有弟子久共一處，即知我師不能具戒。共相謂曰：『我若告向餘人，外既聞已，我之教師即被輕賤，我等於后，云何見師共住承事？教師自知好惡，我等應可覆護，勿向人說。何以故？我此教師，時時供我衣服飲食湯藥臥具。』是時弟子貪此供給，覆護教師，不向人說令知破戒。時彼教師應須弟子覆護於我。如上所說，此世間中第一教師。複次第二教師，世間有一教師，用不凈之物以將充命，自將清凈之活，亦非罪失。彼有弟子久居一處，后乃得知我之教師，用不凈物以將充活，自將清凈亦當有罪。『我弟子等，若說教師此事，外將輕賤。此等之緣，我諸弟子若為可活，此教師作諸種不凈罪可自知，然不關我諸弟子事。』又此教師常念：『我等時時供給衣服飲食湯藥臥具。』時諸弟子貪著供給覆護教師，教師常思念：『此弟子便覆於我。』此是世間中第二教師。複次第三教師者，又世間中有如是教師：智見不凈，教師自將智凈無過。彼有弟子久居一處，乃見教師智見不凈。『教師自
【現代漢語翻譯】 現代漢語譯本：『在竹林園內，召集所有比丘到這個食堂來。』當時，阿難陀（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）奉命，巡視並召集大家到食堂集合。阿難陀來到佛陀處，頂禮佛足，稟告說：『大眾已經集合完畢。』這時，世尊前往食堂，鋪設座位坐下，告訴眾比丘：『這世間有五種教師。哪五種呢？第一種，有教師自己沒有持守戒律，卻聲稱自己已經持守戒律。他的弟子與他相處很久之後，知道自己的老師不能真正持戒。他們互相議論說：『如果我們告訴其他人，外面的人知道了，我們的老師就會被輕賤，我們以後怎麼見老師，怎麼和他一起生活，承事他呢？老師自己知道好壞，我們應該替他隱瞞，不要告訴別人。』為什麼呢？因為這位老師，時常供給我們衣服、飲食、湯藥、臥具。』這時，弟子貪圖這些供給，就替老師隱瞞，不告訴別人，讓別人知道他破戒。這時，那位教師需要弟子來替他隱瞞。像上面所說的，這是世間中的第一種教師。其次，第二種教師，世間有一種教師，用不清凈的物品來維持生計，自己過著清凈的生活，也並非沒有罪過。他的弟子與他相處很久之後，才知道自己的老師，用不清凈的物品來維持生計，自己過著清凈的生活也應當是有罪的。『我們這些弟子，如果說出老師的這件事，外面的人會輕賤他。因為這些緣故，我們這些弟子爲了能夠活下去，這位老師所做的各種不清凈的罪業他自己知道就好，與我們這些弟子無關。』而且這位教師常常想：『他們時常供給我們衣服、飲食、湯藥、臥具。』這時，弟子貪圖供給，就替教師隱瞞，教師常常想：『這些弟子會替我隱瞞。』這是世間中的第二種教師。再次，第三種教師，世間中有這樣的教師：智慧見解不清凈，教師自己卻認為自己的智慧清凈沒有過失。他的弟子與他相處很久之後，才發現教師的智慧見解不清凈。『教師自己』
【English Translation】 English version: 'Within this Bamboo Grove Garden, summon all Bhikshus (Buddhist monks) to gather in this refectory.' At that time, Ananda (a principal disciple of the Buddha) received the command and went around summoning everyone to assemble in the refectory. Then, Ananda went to the Buddha, prostrated himself at his feet, and reported, 'The assembly is now complete.' Thereupon, the World-Honored One proceeded to the refectory, arranged a seat, and sat down, addressing the Bhikshus, 'In this world, there are five types of teachers. Which are the five? First, there is a teacher who does not uphold the precepts himself but claims to have done so. His disciples, having been with him for a long time, come to know that their teacher cannot truly uphold the precepts. They discuss among themselves, saying, 『If we tell others, our teacher will be despised, and how will we then see him, live with him, and serve him? The teacher himself knows what is good and bad; we should conceal it for him and not tell others.』 Why? Because this teacher provides us with clothing, food, medicine, and bedding from time to time.』 At that time, the disciples, being greedy for these provisions, conceal the teacher's faults and do not reveal his transgressions to others. The teacher then relies on the disciples to conceal his faults. As described above, this is the first type of teacher in the world. Secondly, there is a teacher in the world who sustains his life with impure things, yet lives a pure life himself, which is also not without fault. His disciples, having been with him for a long time, later realize that their teacher sustains his life with impure things, and living a pure life himself should also be considered a fault. 『If we disciples reveal this matter about the teacher, he will be despised by outsiders. For these reasons, for us disciples to survive, the various impure sins committed by this teacher are his own concern and not ours.』 Moreover, this teacher often thinks, 『They provide us with clothing, food, medicine, and bedding from time to time.』 At that time, the disciples, being greedy for the provisions, conceal the teacher's faults, and the teacher often thinks, 『These disciples will conceal my faults.』 This is the second type of teacher in the world. Thirdly, there is a teacher in the world whose wisdom and views are impure, yet the teacher himself considers his wisdom to be pure and without fault. His disciples, having been with him for a long time, discover that the teacher's wisdom and views are impure. 『The teacher himself』
將智凈無過，我等今向外人說陳，教師外將輕賤無禮。我等得如是教師，若為堪活，此教師作智見不凈罪可自知，然不關我諸弟子事。』又此教師常念：『我等時時供給飲食衣服湯藥臥具。』時諸弟子貪著供給覆護教師，教師常思念：『此弟子可令覆護於我。』此世間中第三教師。複次第四教師者，又世間中有如是教師：妄與人授種種記，自將不妄，我與授記皆悉真實。彼有弟子久居一處，見師妄與諸人種種授記，自將不妄：『我與授記悉皆真實。』弟子等云：『我向外人陳說，教師必將輕賤無禮，我等得如是教師，若為同活，此教師妄與授記之罪，師可自知，然不關我弟子之事。』此教師念：『我等悉令覆護。』此教師時時常念：『我等弟子供給衣服飲食湯藥臥具。』時弟子等貪著供給覆護教師，教師自念：『我妄與授記，弟子可令覆護，於我常憶此念。』此世間中第四教師。複次第五教師者，又世間中有如是教師：常虛妄說法，自將是實。彼有弟子久居一處，見師常虛妄說法，自將為實。『我等弟子向外人說，必將輕賤不禮，我等得如是教師，若為同活，此教師妄與說法之罪，師自得知，然不關我弟子之事。』教師常念：『我等弟子供給衣服飲食湯藥臥具。』其弟子等貪著供給覆護教師，教師亦常念：『我雖虛妄
【現代漢語翻譯】 現代漢語譯本 『智力清凈沒有什麼過失，我們現在向外人揭露陳述老師的過失，老師一定會輕視我們，對我們無禮。我們有這樣的老師，怎麼能活下去呢？這位老師所犯的知見不清凈的罪過，他自己應該知道，但這不關我們這些弟子的事。』而且這位老師常常想：『他們時時供給我的飲食、衣服、湯藥、臥具。』這時，弟子們貪戀老師的供給，庇護老師，老師也常常思念：『這些弟子可以讓他們來庇護我。』這是世間中的第三種老師。 再者，第四種老師是這樣的：世間中有這樣的老師，虛妄地給人授記，自己卻認為不是虛妄的，認為『我所授的記都是真實的』。他的弟子長久地住在一起，看到老師虛妄地給人們授記，自己卻認為不是虛妄的，認為『我所授的記都是真實的』。弟子們說：『我們如果向外人揭露陳述老師的過失，老師一定會輕視我們，對我們無禮，我們有這樣的老師，怎麼能一起生活呢？這位老師虛妄授記的罪過，老師自己應該知道，但這不關我們弟子的事。』這位老師想：『他們都應該庇護我。』這位老師時時常常想：『我的弟子們供給我的衣服、飲食、湯藥、臥具。』這時，弟子們貪戀老師的供給，庇護老師，老師自己想：『我虛妄地給人授記，弟子們可以讓他們來庇護我，常常記住這個念頭。』這是世間中的第四種老師。 再者，第五種老師是這樣的：世間中有這樣的老師，常常虛妄地說法，自己卻認為是真實的。他的弟子長久地住在一起，看到老師常常虛妄地說法，自己卻認為是真實的。『我們這些弟子如果向外人揭露老師的過失，老師一定會輕視我們，對我們無禮，我們有這樣的老師，怎麼能一起生活呢？這位老師虛妄說法的罪過，老師自己應該知道，但這不關我們弟子的事。』老師常常想：『我的弟子們供給我的衣服、飲食、湯藥、臥具。』這些弟子們貪戀老師的供給，庇護老師，老師也常常想：『我雖然虛妄……』
【English Translation】 English version 'My wisdom is pure and without fault. If we now reveal our teacher's faults to outsiders, the teacher will surely despise and disrespect us. Having such a teacher, how can we survive? The teacher's sin of impure knowledge and views is his own concern, but it is not our disciples' affair.' Moreover, this teacher constantly thinks: 'They provide me with food, clothing, medicine, and bedding at all times.' At this time, the disciples, greedy for the teacher's provisions, protect the teacher, and the teacher also constantly thinks: 'These disciples can be made to protect me.' This is the third type of teacher in the world. Furthermore, the fourth type of teacher is like this: In the world, there are teachers who falsely give predictions to people, yet consider themselves not to be false, thinking, 'All the predictions I give are true.' His disciples, living together for a long time, see the teacher falsely giving predictions to people, yet consider himself not to be false, thinking, 'All the predictions I give are true.' The disciples say: 'If we reveal our teacher's faults to outsiders, the teacher will surely despise and disrespect us. Having such a teacher, how can we live together? The teacher's sin of falsely giving predictions is his own concern, but it is not our disciples' affair.' This teacher thinks: 'They should all protect me.' This teacher constantly thinks: 'My disciples provide me with clothing, food, medicine, and bedding.' At this time, the disciples, greedy for the teacher's provisions, protect the teacher, and the teacher thinks to himself: 'I falsely give predictions, and the disciples can be made to protect me, always remembering this thought.' This is the fourth type of teacher in the world. Furthermore, the fifth type of teacher is like this: In the world, there are teachers who constantly preach falsely, yet consider themselves to be truthful. His disciples, living together for a long time, see the teacher constantly preaching falsely, yet consider himself to be truthful. 'If we disciples reveal our teacher's faults to outsiders, the teacher will surely despise and disrespect us. Having such a teacher, how can we live together? The teacher's sin of falsely preaching is his own concern, but it is not our disciples' affair.' The teacher constantly thinks: 'My disciples provide me with clothing, food, medicine, and bedding.' These disciples, greedy for the teacher's provisions, protect the teacher, and the teacher also constantly thinks: 'Although I preach falsely...'
說法，弟子可令覆護於我。』此世間中第五教師。」
佛告諸苾芻：「我受持戒清凈，我自將實戒清凈，自知亦無穢故，亦教諸弟子清凈戒奉行故，不用弟子為戒常覆護，我無憂此怖，我用清凈之物以將充活，我將是實凈之物故，不用諸弟子常覆護，我無憂此怖。諸苾芻！我智見實相亦將是實，我無憂此怖，不應令弟子為智見故覆護我。」佛告諸苾芻：「我所授記一將是實，我念實故無憂此怖，不應令諸弟子為授記故令覆護我。」佛告諸苾芻：「我說法如實，亦將是如實故，無憂此怖，不應令弟子為法故令覆護我。」佛告諸苾芻：「當知世間五種妄教師，自有過失故令弟子覆護。我不應如是，不應憂怖，亦不應于汝弟子等勢力可住，常責汝等苾芻。若有苾芻受我嗔責，可令近住我法。若不能受我嗔責者，自令退散。譬如瓦師未燋之器以將入火，好者自現真牢，惡者自然破裂。瓦師不起惜心，亦不怖畏，善惡自現，應以可住。我亦如是，受學我法，常嗔責汝。好者可自習真，惡者任自退散。我所說法清凈故，不應怖畏。汝等當知！」說此言已，即從坐起入自微訶羅中。
爾時天授苾芻語四苾芻：一名孤迦利迦、二名騫茶達驃、三名羯吒謨洛迦、四名三沒達羅達多言：「汝等可來與我同伴，彼喬答摩沙門，見
【現代漢語翻譯】 現代漢語譯本：『請說法，弟子可以來覆蓋和保護我。』這是世間第五種虛妄的教師。」
佛陀告訴眾比丘：『我受持戒律清凈，我以真實的戒律自持清凈，自己知道也沒有任何污穢，也教導弟子們清凈地奉行戒律，所以不需要弟子們常常為我的戒律來覆蓋和保護，我沒有這方面的憂慮和恐懼。我用清凈的食物來維持生活，我所用的是真正清凈的食物，所以不需要弟子們常常覆蓋和保護，我沒有這方面的憂慮和恐懼。諸位比丘！我的智慧和見解與實相相符，也是真實的，我沒有這方面的憂慮和恐懼，不應該讓弟子們爲了我的智慧和見解來覆蓋和保護我。』佛陀告訴眾比丘：『我所作的授記都是真實的，我憶念真實，所以沒有這方面的憂慮和恐懼，不應該讓弟子們爲了我的授記來覆蓋和保護我。』佛陀告訴眾比丘：『我所說的法是如實的，也是與如實相符的，所以我沒有這方面的憂慮和恐懼，不應該讓弟子們爲了我的法來覆蓋和保護我。』佛陀告訴眾比丘：『應當知道世間有五種虛妄的教師，因為自己有過失，所以讓弟子們覆蓋和保護。我不應該像他們那樣，不應該憂慮和恐懼，也不應該在你們這些弟子等人的勢力下才能安住，我常常責備你們這些比丘。如果有比丘能夠接受我的嗔責，就可以接近並安住於我的法中。如果不能接受我的嗔責，就讓他自己退散。譬如瓦匠將未燒好的陶器放入火中，好的自然顯現出真正的堅固，壞的自然破裂。瓦匠不會因此而感到可惜，也不會感到恐懼，好壞自然顯現，應該這樣安住。我也是這樣，接受和學習我的法，常常責備你們。好的可以自己學習真理，壞的任憑他自己退散。我所說的法是清凈的，所以不應該感到恐懼。你們應當知道！』說完這些話后，佛陀就從座位上起身，進入了自己的精舍中。
當時，提婆達多（Devadatta）比丘對比丘們說：一名孤迦利迦（Kokālika）、二名騫茶達驃（Khaṇḍadeva）、三名羯吒謨洛迦（Kaṭamoraka）、四名三沒達羅達多（Samudradatta）說：『你們可以來與我同伴，那個喬答摩（Gautama）沙門，見』
【English Translation】 English version: 'Please teach the Dharma, and the disciples can cover and protect me.' This is the fifth kind of false teacher in the world."
The Buddha told the Bhikshus (Bhikkhus): 'I uphold the precepts purely, and I maintain purity with true precepts. I know myself to be without defilement, and I also teach the disciples to purely practice the precepts. Therefore, I do not need the disciples to constantly cover and protect my precepts. I have no worries or fears in this regard. I use pure food to sustain my life, and what I use is truly pure food. Therefore, I do not need the disciples to constantly cover and protect me. I have no worries or fears in this regard. Bhikshus! My wisdom and insight are in accordance with reality and are also true. I have no worries or fears in this regard. I should not let the disciples cover and protect me for the sake of my wisdom and insight.' The Buddha told the Bhikshus: 'The predictions I make are all true. I remember the truth, so I have no worries or fears in this regard. I should not let the disciples cover and protect me for the sake of my predictions.' The Buddha told the Bhikshus: 'The Dharma I teach is true and in accordance with reality, so I have no worries or fears in this regard. I should not let the disciples cover and protect me for the sake of the Dharma.' The Buddha told the Bhikshus: 'You should know that there are five kinds of false teachers in the world. Because they have faults themselves, they let the disciples cover and protect them. I should not be like them, I should not worry or fear, nor should I rely on the power of you disciples to dwell in peace. I often rebuke you Bhikshus. If there are Bhikshus who can accept my rebuke, they can approach and dwell in my Dharma. If they cannot accept my rebuke, let them disperse on their own. For example, a potter puts unfired pottery into the fire. The good ones naturally show their true strength, while the bad ones naturally break. The potter does not feel sorry for this, nor does he feel fear. Good and bad naturally manifest, and one should dwell in this way. I am also like this. I accept and teach my Dharma, and I often rebuke you. The good ones can learn the truth themselves, while the bad ones can leave on their own. The Dharma I teach is pure, so there should be no fear. You should know this!' After saying these words, the Buddha rose from his seat and entered his own Vihara (dwelling).
At that time, Devadatta (Devadatta) Bhikshu said to four Bhikshus: Kokālika (Kokālika), Khaṇḍadeva (Khaṇḍadeva), Kaṭamoraka (Kaṭamoraka), and Samudradatta (Samudradatta), 'You can come and be my companions. That Gautama (Gautama) Shramana, see'
今在世，我等五人同意，破大眾及破法輪。我等滅后名稱後世，我得如是名出：『具壽提婆達多等，昔沙門喬答摩在世，多有神通威力。提婆達多等五人，得破眾僧法輪。』我名傳流四方。」彼孤迦利迦報提婆達多曰：「我等不能破于佛世尊弟子眾和合住，及彼法輪亦不能破。何以故？天授！又世尊聲聞弟子，多有神通威力，及有天眼，遠知我心，若我等平章事，他悉具知。為此者故，我等不能破其和合僧。」天授報孤迦利迦等言：「我有一好方便，我等往諸老宿苾芻邊啟請供養：『汝等所須一切之物，我等供給不令闕少。』更往于年少苾芻邊供給，無缽者施缽、無衣服者與衣服，所須者我即具給，及求法者賜法，及求教者我教之，令悉成就。」孤迦利迦等報天授曰：「此之方便亦得成事。」爾時提婆達多，為破和合僧眾故，即往詣諸老宿苾芻說陳事意。老宿等苾芻，即知提婆達多欲破和合僧伽作如是方便。老宿等知已遞相告曰：「提婆達多欲作方便故破僧伽事。」見此因故，諸苾芻往詣佛所，說提婆達多欲破和合僧及以法輪，以此因緣具白世尊：「天授有意欲破僧輪。」
爾時世尊告諸苾芻等曰：「汝等宜應別諫天授，若更有作如是流類。應可諫曰：『天授！汝莫破和合僧伽作斗諍事執受而住。天授！應與和
【現代漢語翻譯】 現代漢語譯本 現在還活著的時候，我們五個人同意，破壞僧團以及破壞佛法。我們死後，名聲流傳後世，我會得到這樣的名聲：『具壽提婆達多（Devadatta，佛陀的堂兄弟，試圖分裂僧團），以及其他的人，過去沙門喬答摩（Śrāmaṇa Gautama，即釋迦牟尼佛）在世的時候，具有很大的神通和威力。提婆達多等五個人，能夠破壞僧團的法輪。』我的名聲將傳遍四方。」那孤迦利迦（Kokālika，提婆達多的同夥）對提婆達多說：「我們不能破壞佛世尊的弟子們和合居住，也不能破壞他們的法輪。為什麼呢？天授（Devadatta，提婆達多的別名）！世尊的聲聞弟子們，大多具有神通和威力，並且有天眼，能夠遠遠地知道我們的心思，如果我們商量事情，他們全部都知道。因為這個緣故，我們不能破壞他們的和合僧。」提婆達多回答孤迦利迦等人說：「我有一個好辦法，我們去拜訪那些年老的比丘，請求供養他們：『你們所需要的一切東西，我們都供給，不會讓你們缺少。』再去拜訪那些年輕的比丘，供給他們，沒有缽的施捨缽，沒有衣服的給予衣服，他們所需要的，我就全部供給，以及對於求法的人賜予佛法，以及對於求教的人我教導他們，讓他們全部成就。」孤迦利迦等人回答提婆達多說：「這個辦法也可以成功。」當時，提婆達多爲了破壞和合的僧團，就去拜訪那些年老的比丘，陳述自己的意圖。那些年老的比丘，就知道提婆達多想要破壞和合的僧伽，才用這樣的方法。年老的比丘們知道后，互相告知說：「提婆達多想要用這種方法來破壞僧伽。」因為這個緣故，那些比丘們前往佛陀那裡，說提婆達多想要破壞和合的僧團以及佛法，因此將事情的緣由全部稟告世尊：「天授有意想要破壞僧團。」 當時世尊告訴諸位比丘說：「你們應該分別勸誡提婆達多，如果還有人做類似的事情，應該勸誡他說：『提婆達多！你不要破壞和合的僧伽，製造爭鬥的事情，並且執著於此。提婆達多！應該與和合的僧伽和諧相處。』」
【English Translation】 English version Now, while still alive, we five agree to destroy the Sangha (Saṃgha, the Buddhist monastic order) and destroy the Dharma (法輪, the Buddhist teachings). After our death, our names will be known in later generations, and I will gain such a reputation: 'The venerable Devadatta (Devadatta, cousin of the Buddha who attempted to create a schism in the Sangha) and others, in the past, when Śrāmaṇa Gautama (Śrāmaṇa Gautama, i.e., Shakyamuni Buddha) was alive, possessed great supernatural powers and might. Devadatta and the five others were able to destroy the wheel of the Sangha.' My name will spread in all directions.' Then Kokālika (Kokālika, an associate of Devadatta) said to Devadatta, 'We cannot destroy the harmonious dwelling of the disciples of the World Honored One, nor can we destroy their Dharma. Why? Devadatta (Devadatta, another name for Devadatta)! The Śrāvaka (Śrāvaka, a disciple who listens to the teachings) disciples of the World Honored One mostly possess supernatural powers and might, and have the divine eye, able to know our thoughts from afar. If we discuss matters, they will know everything. For this reason, we cannot destroy their harmonious Sangha.' Devadatta replied to Kokālika and the others, 'I have a good plan. Let us go to the elder Bhikṣus (Bhikṣus, Buddhist monks) and request to make offerings to them: 'We will provide everything you need, without any shortage.' Then go to the younger Bhikṣus and provide for them, giving bowls to those who have none, and clothes to those who have none. I will provide everything they need, and for those who seek the Dharma, I will bestow the Dharma, and for those who seek instruction, I will teach them, so that they may all achieve.' Kokālika and the others replied to Devadatta, 'This plan may also succeed.' At that time, Devadatta, in order to destroy the harmonious Sangha, went to visit the elder Bhikṣus and stated his intentions. The elder Bhikṣus knew that Devadatta wanted to destroy the harmonious Sangha and was using this method. After the elder Bhikṣus knew, they told each other, 'Devadatta wants to use this method to destroy the Sangha.' Because of this, the Bhikṣus went to the Buddha and said that Devadatta wanted to destroy the harmonious Sangha and the Dharma, and therefore reported the entire matter to the World Honored One: 'Devadatta intends to destroy the Sangha.' At that time, the World Honored One told the Bhikṣus, 'You should separately admonish Devadatta, and if anyone else does similar things, you should admonish them, saying: 'Devadatta! Do not destroy the harmonious Sangha, create strife, and cling to it. Devadatta! You should live in harmony with the harmonious Sangha.''
合僧伽歡喜無諍，同心一說如水乳合，大師教法令得光顯安樂而住。天授！汝等今應舍作破僧伽事。』」時諸苾芻奉佛教已，尋即別諫提婆達多告言：「天授！汝莫破和合僧伽作斗諍事非法而住。天授！應與和合僧伽歡喜無諍，同心一說如水乳合，大師教法令得光顯安樂而住。天授！汝今應舍作破僧伽事。」時諸苾芻別諫之時，提婆達多堅執其事，無心棄捨，云：「此事真實，余皆虛妄。」時諸苾芻具以此緣而白世尊：「大德！我已別諫提婆達多，我等為作別諫之時，提婆達多堅執不捨，而此事真實余皆虛妄。」
爾時佛告諸苾芻：「汝等應與提婆達多作白四羯磨對眾諫之，若更有餘如是流類，應如是諫。當敷座具次鳴健椎應先白言，復總集僧伽。集已令一苾芻作白羯磨，應如是作：『大德僧伽聽！此提婆達多，欲破和合僧伽作斗諍事非法而住。時諸苾芻已作別諫，別諫之時堅執其事，不肯棄捨，云：「此真實余皆虛妄。」若僧伽時至聽者，僧伽應許僧伽今與提婆達多作白四羯磨曉諫其事：「汝提婆達多莫欲破和合僧伽，作斗諍事執受而住。提婆達多應與和合僧伽歡喜無諍，同心一說如水乳合，大師教法令得光顯安樂而住。汝提婆達多應舍破僧伽事。」白如是。』次作羯磨：『大德僧伽聽！此提婆達多欲破和合
【現代漢語翻譯】 現代漢語譯本： 應使僧團歡喜，沒有爭端，同心同德，像水和乳交融一樣。要使大師（佛陀）的教法令得以光大顯揚，安樂地住世。天授（Devadatta，提婆達多）！你們現在應當停止做破壞僧團的事情。』當時，各位比丘接受了佛陀的教誨后，隨即分別勸諫提婆達多，告訴他說：『天授！你不要破壞和合的僧團，製造爭端，做不合法的事情。天授！你應該與和合的僧團保持歡喜，沒有爭端，同心同德，像水和乳交融一樣。要使大師的教法令得以光大顯揚，安樂地住世。天授！你現在應當停止做破壞僧團的事情。』當時，各位比丘分別勸諫的時候，提婆達多堅持自己的主張，沒有放棄的意思，說：『這件事是真實的，其餘的都是虛妄的。』當時，各位比丘將這些情況詳細地稟告了世尊：『大德！我們已經分別勸諫了提婆達多，我們進行分別勸諫的時候，提婆達多堅持不肯放棄，說這件事是真實的，其餘的都是虛妄的。』 當時，佛陀告訴各位比丘：『你們應當對提婆達多進行白四羯磨（Baisi Jiemo，一種僧團的儀式），當衆勸諫他。如果還有其他類似的人，也應當這樣勸諫。應當鋪設座位，依次敲擊犍椎（Jianzhui，一種法器），應該先宣告，然後召集僧團。召集完畢后，讓一位比丘進行白羯磨，應該這樣做：『大德僧團請聽！這位提婆達多，想要破壞和合的僧團，製造爭端，做不合法的事情。當時，各位比丘已經分別勸諫過他，分別勸諫的時候，他堅持自己的主張，不肯放棄，說：「這件事是真實的，其餘的都是虛妄的。」如果僧團認為時機已到，願意聽取，僧團應該允許僧團現在對提婆達多進行白四羯磨，曉之以理：「你提婆達多不要想要破壞和合的僧團，製造爭端，執迷不悟。提婆達多應該與和合的僧團保持歡喜，沒有爭端，同心同德，像水和乳交融一樣。要使大師的教法令得以光大顯揚，安樂地住世。你提婆達多應該停止破壞僧團的事情。」就這樣宣告。』接下來進行羯磨：『大德僧團請聽！這位提婆達多想要破壞和合
【English Translation】 English version: 'Unite the Sangha (Sengqie, the monastic community) in joy, without strife, with one mind speaking in harmony like water and milk blended together, so that the Teacher's (Buddha's) teachings may be gloriously manifested and dwell in peace. Devadatta (Tiantian, the name of a person)! You should now abandon the act of causing division in the Sangha.' At that time, the Bhikshus (Bichu, monks) received the Buddha's teachings and immediately admonished Devadatta separately, saying: 'Devadatta! Do not divide the harmonious Sangha, create strife, and dwell in unrighteousness. Devadatta! You should be in harmony with the united Sangha, joyful and without strife, with one mind speaking in harmony like water and milk blended together, so that the Teacher's teachings may be gloriously manifested and dwell in peace. Devadatta! You should now abandon the act of causing division in the Sangha.' At that time, when the Bhikshus admonished him separately, Devadatta firmly adhered to his position, without any intention of abandoning it, saying: 'This matter is true, and all else is false.' At that time, the Bhikshus fully reported this situation to the World-Honored One (Shizun, another name of Buddha): 'Great Virtue! We have already admonished Devadatta separately, and when we admonished him separately, Devadatta firmly adhered to his position and refused to abandon it, saying that this matter is true and all else is false.' At that time, the Buddha told the Bhikshus: 'You should perform a Bai Si Karma (Baisi Jiemo, a formal declaration and procedure within the Sangha) for Devadatta, admonishing him in the presence of the assembly. If there are others of similar nature, they should be admonished in the same way. Seats should be arranged, and the Jianzhui (Jianzhui, a kind of instrument) should be struck in order. First, there should be an announcement, and then the Sangha should be assembled. After assembling, one Bhikshu should perform the Bai Karma, which should be done as follows: 'Great Virtue Sangha, listen! This Devadatta desires to divide the harmonious Sangha, create strife, and dwell in unrighteousness. At that time, the Bhikshus had already admonished him separately, and when they admonished him separately, he firmly adhered to his position and refused to abandon it, saying: "This matter is true, and all else is false." If the Sangha deems the time appropriate and is willing to listen, the Sangha should permit the Sangha to now perform the Bai Si Karma for Devadatta, explaining the matter to him: "You, Devadatta, should not desire to divide the harmonious Sangha, create strife, and stubbornly persist in your views. Devadatta should be in harmony with the united Sangha, joyful and without strife, with one mind speaking in harmony like water and milk blended together, so that the Teacher's teachings may be gloriously manifested and dwell in peace. You, Devadatta, should abandon the act of dividing the Sangha." Thus, it should be announced.' Next, the Karma should be performed: 'Great Virtue Sangha, listen! This Devadatta desires to divide the harmonious
僧伽作斗諍事執受而住。諸苾芻已作別諫，別諫之時堅執其事，不肯棄捨，云：「此事真實，余皆虛妄。」僧伽今與提婆達多作白四羯磨曉諫其事：「汝提婆達多莫欲破和合僧伽作斗諍事執受而住。提婆達多應與和合僧伽歡喜無諍，同心一說如水乳合，大師教法令得光顯安樂而住。汝提婆達多應舍破僧伽事。」若諸具壽忍許與提婆達多作白四羯磨曉諫其事：「汝提婆達多莫欲破和合僧伽作斗諍事執受而住。汝提婆達多應與和合僧伽歡喜無諍，同心一說如水乳合，大師教法令得光顯安樂而住。汝提婆達多應舍如是破僧伽事。」者默然；若不許者說。此是初羯磨。』第二、第三亦如是說。『僧伽今已作白四羯磨諫提婆達多竟，僧伽已聽許，由其默然故，我今如是持。』」時諸苾芻既奉佛教已，即以白四羯磨諫彼提婆達多。時提婆達多堅執不捨，云：「此真實，余皆虛妄。」
時提婆達多有助伴四人，共相隨順說破僧伽事，告諸苾芻曰：「大德！莫共彼苾芻所有言說若善若惡。何以故？然彼苾芻是法語者、是律語者，依於法律方為言說，知而說、非不知說。彼愛樂者，我亦愛樂。」時諸苾芻以此因緣具白世尊，廣說如上，乃至我亦愛樂。世尊告曰：「汝等苾芻！當與助伴四人作別諫法，若更有餘如是流類，亦應呵諫，
【現代漢語翻譯】 現代漢語譯本：僧團中發生爭鬥的事情，並且有人堅持己見，不肯放棄。比丘們已經進行了勸諫，但在勸諫的時候，他仍然堅持自己的主張，不肯放棄，說：『這件事是真實的，其他的都是虛假的。』現在僧團要對提婆達多（Devadatta，佛陀的堂兄弟，以分裂僧團著稱）進行白四羯磨（白四羯磨，一種正式的僧團決議程式）來曉諭勸誡他：『你提婆達多不要想破壞和合的僧團，製造爭鬥，並且堅持己見。提婆達多應該與和合的僧團歡喜無諍，同心同德，像水乳交融一樣，使大師（佛陀）的教法能夠光大顯揚，安樂地住持。你提婆達多應該放棄破壞僧團的事情。』如果各位長老同意對提婆達多進行白四羯磨來曉諭勸誡他：『你提婆達多不要想破壞和合的僧團，製造爭鬥，並且堅持己見。你提婆達多應該與和合的僧團歡喜無諍，同心同德，像水乳交融一樣，使大師的教法能夠光大顯揚，安樂地住持。你提婆達多應該放棄這樣破壞僧團的事情。』的就保持沉默；如果不同意的就請說出來。這是第一次羯磨。』第二次、第三次也像這樣說。『僧團現在已經完成了白四羯磨來勸誡提婆達多，僧團已經聽取了，因為大家保持沉默，所以我現在就這樣宣佈。』」這時，各位比丘接受了佛陀的教導后，就用白四羯磨來勸誡提婆達多。當時提婆達多仍然堅持不肯放棄，說：『這是真實的，其他的都是虛假的。』 當時提婆達多有四個助手，共同隨順他說分裂僧團的事情，告訴各位比丘說：『各位大德！不要和那些比丘有任何言語上的交流，不管是好的還是壞的。為什麼呢？因為那些比丘是說法者、是持律者，他們依據法律來進行言說，知道才說，不是不知道就說。誰愛樂他們，我也愛樂誰。』當時各位比丘因為這件事，詳細地稟告了世尊（釋迦牟尼佛），詳細地說了以上的情況，乃至『我也愛樂誰』。世尊告訴他們說：『你們各位比丘！應當對這四個助手進行別諫法（別諫法，一種針對個人的勸誡方法），如果還有其他類似的人，也應該呵斥勸誡。
【English Translation】 English version: The Sangha (Sangha, the Buddhist monastic community) was engaged in disputes and contentions, and some were clinging to their views and refusing to let go. The Bhikshus (Bhikshus, Buddhist monks) had already offered separate admonitions, but during these admonitions, he stubbornly adhered to his position, refusing to abandon it, saying, 'This matter is true, and all else is false.' Now the Sangha will perform a White Four-Karma (White Four-Karma, a formal procedure for resolutions in the Sangha) for Devadatta (Devadatta, a cousin of the Buddha known for attempting to split the Sangha) to advise and admonish him: 'You, Devadatta, should not desire to break up the harmonious Sangha, create disputes, and cling to your views. Devadatta should be joyful and without contention with the harmonious Sangha, be of one mind and one voice, like milk and water blended together, so that the Master's (the Buddha's) teachings may be glorified, manifested, and peacefully maintained. You, Devadatta, should abandon the act of breaking up the Sangha.' If the venerable ones agree to perform a White Four-Karma for Devadatta to advise and admonish him: 'You, Devadatta, should not desire to break up the harmonious Sangha, create disputes, and cling to your views. You, Devadatta, should be joyful and without contention with the harmonious Sangha, be of one mind and one voice, like milk and water blended together, so that the Master's teachings may be glorified, manifested, and peacefully maintained. You, Devadatta, should abandon such acts of breaking up the Sangha,' let them remain silent; if anyone disagrees, let them speak. This is the first Karma.' The second and third times are to be spoken in the same way. 'The Sangha has now completed the White Four-Karma to admonish Devadatta, and the Sangha has heard it, and because of their silence, I now declare it thus.' At that time, the Bhikshus, having received the Buddha's teachings, then used the White Four-Karma to admonish Devadatta. At that time, Devadatta stubbornly refused to abandon his position, saying, 'This is true, and all else is false.' At that time, Devadatta had four companions who followed him in speaking about breaking up the Sangha, and he told the Bhikshus, 'Venerable ones! Do not have any verbal communication with those Bhikshus, whether good or bad. Why? Because those Bhikshus are speakers of the Dharma (Dharma, the teachings of the Buddha), are upholders of the Vinaya (Vinaya, the monastic rules), they speak according to the law, they speak knowing, not speaking without knowing. Whoever loves them, I also love.' At that time, the Bhikshus, because of this matter, reported in detail to the World-Honored One (Shakyamuni Buddha), explaining the above situation in detail, even 'I also love whoever loves them.' The World-Honored One told them, 'You Bhikshus! You should perform the Separate Admonition (Separate Admonition, a method of admonishment directed at individuals) for these four companions, and if there are others of similar kind, they should also be rebuked and admonished.'
應如是作：『汝孤迦里迦、褰荼達驃、羯吒謨洛迦、底灑三沒達羅達多。知彼苾芻欲破和合僧伽作斗諍事執受而住，汝等共為助伴，莫相隨順說破僧伽事，莫向諸苾芻作如是語：「諸大德！莫共彼苾芻所有言說若好若惡。何以故？而彼苾芻是法語者、是律語者，依於法律方為言說若好若惡。何以故？而彼苾芻是法語者、是律語者，依於法律方為言說，知而說、非不知說，彼愛樂者我亦愛樂。」何以故？具壽！而彼苾芻，非法律語，不依法律而作言說，不知而說，非是知說，堅執而住。汝莫愛樂破和合僧伽，當樂和合僧伽，應與僧伽和合歡喜無諍，同心一說如水乳合，大師教法令得光顯安樂而住。具壽！汝今可舍隨順破僧伽不和合事。』」時諸苾芻奉教而作，即以別諫諫彼四人作如是說：「汝孤迦里迦等四人，知彼苾芻欲破和合僧伽作斗諍事堅執而住，莫共為伴順邪違正。諸具壽！汝等勿于諸苾芻作如是語：『諸大德！莫共彼苾芻論好論惡。何以故？而彼苾芻是法律語，依於法律而作言說，知而說、非不知說，彼愛樂者我亦愛樂。』何以故？具壽！然彼苾芻非法律語，不依律而作言說，不知而說，非是知說。具壽！汝莫愛樂破僧迦事，當樂和合僧伽，應共和合僧伽歡喜無諍，同心一說如水乳合，大師教法令得光顯安樂而
【現代漢語翻譯】 現代漢語譯本： 應當這樣勸誡：『你們這些孤迦里迦（Gokālika）、褰荼達驃（Khandhadabba）、羯吒謨洛迦（Kāṭamāraka）、底灑三沒達羅達多（Tissa Upatissadatta），如果知道有比丘想要破壞僧團的和合，製造爭端，並且堅持不改，你們就不要與他為伍，不要隨順他說破壞僧團的話，不要對比丘們說這樣的話：「諸位大德！不要與那位比丘談論好壞。為什麼呢？因為那位比丘是說法語者、是說律語者，依據法律來說好說壞。為什麼呢？因為那位比丘是說法語者、是說律語者，依據法律而言說，知道才說，不是不知道而說，喜歡他的人我也喜歡。」為什麼呢？具壽！因為那位比丘，不是法律語，不依據法律而言說，不知道而說，不是知道而說，卻還堅執不改。你們不要喜歡破壞僧團的和合，應當喜歡僧團的和合，應當與僧團和合歡喜，沒有爭端，同心同德，像水和乳一樣融合，使大師的教令能夠光顯，安樂地住下去。具壽！你們現在可以捨棄隨順破壞僧團、不和合的事情。』 當時，眾比丘奉行教導，就用別諫的方式勸誡那四個人，這樣說：『你們孤迦里迦等四人，如果知道有比丘想要破壞僧團的和合，製造爭端，並且堅持不改，就不要與他為伴，順從邪惡，違背正法。諸位具壽！你們不要對比丘們說這樣的話：「諸位大德！不要與那位比丘談論好壞。為什麼呢？因為那位比丘是法律語，依據法律而言說，知道才說，不是不知道而說，喜歡他的人我也喜歡。」為什麼呢？具壽！然而那位比丘不是法律語，不依據法律而言說，不知道而說，不是知道而說。具壽！你們不要喜歡破壞僧團的事情，應當喜歡和合的僧團，應當共同和合僧團，歡喜沒有爭端，同心同德，像水和乳一樣融合，使大師的教令能夠光顯，安樂地住下去。』
【English Translation】 English version: Thus should it be done: 『You, Gokālika (name of a person), Khandhadabba (name of a person), Kāṭamāraka (name of a person), Tissa Upatissadatta (name of a person), knowing that a certain bhikkhu (monk) desires to break the Saṅgha (community of monks), creates quarrels, and persists in it, you should not be his companions, do not follow him in speaking of breaking the Saṅgha, do not say such words to the bhikkhus (monks): 「Venerable ones! Do not have any discussions, good or bad, with that bhikkhu (monk). Why? Because that bhikkhu (monk) speaks the Dharma (teachings), speaks the Vinaya (monastic rules), and speaks good or bad according to the law. Why? Because that bhikkhu (monk) speaks the Dharma (teachings), speaks the Vinaya (monastic rules), speaks according to the law, speaks knowingly, not unknowingly, and I also like those who like him.」 Why? Venerable ones! Because that bhikkhu (monk) does not speak the law, does not speak according to the law, speaks unknowingly, not knowingly, and persists in it. You should not like breaking the Saṅgha (community of monks), you should like the harmony of the Saṅgha (community of monks), you should be in harmony with the Saṅgha (community of monks), joyful, without strife, of one mind, speaking as if water and milk were mixed, so that the Master』s teachings may be manifested, and dwell in peace. Venerable ones! You can now abandon following the breaking of the Saṅgha (community of monks) and disharmony.』 At that time, the bhikkhus (monks), following the teachings, admonished those four people with separate admonitions, saying thus: 『You, Gokālika (name of a person) and the other four, knowing that a certain bhikkhu (monk) desires to break the Saṅgha (community of monks), creates quarrels, and persists in it, do not be his companions, follow evil and violate the right. Venerable ones! You should not say such words to the bhikkhus (monks): 「Venerable ones! Do not discuss good or bad with that bhikkhu (monk). Why? Because that bhikkhu (monk) speaks the law, speaks according to the law, speaks knowingly, not unknowingly, and I also like those who like him.」 Why? Venerable ones! However, that bhikkhu (monk) does not speak the law, does not speak according to the law, speaks unknowingly, not knowingly. Venerable ones! You should not like breaking the Saṅgha (community of monks), you should like the harmony of the Saṅgha (community of monks), you should be together in harmony with the Saṅgha (community of monks), joyful, without strife, of one mind, speaking as if water and milk were mixed, so that the Master』s teachings may be manifested, and dwell in peace.』
住。具壽！汝今應舍隨順破僧伽不和合事。」時諸苾芻別諫之時，彼助伴人不肯受語，堅執不捨，云：「此真實，余皆虛妄。」時諸苾芻以此因緣具白世尊：「大德！我已別諫孤迦里迦等，我等為作別諫之時，孤迦里迦等堅執其事，無心棄捨而云：『此事真實，余皆虛妄。』」
佛告諸苾芻：「汝等應與孤迦里迦等作白四羯磨對眾諫之。若更有餘如是流類，同前集眾作白羯磨，應如是作。『大德僧伽聽！此孤迦里迦、褰茶達驃、羯吒謨洛迦底灑、三沒達羅達多，知彼苾芻欲破和合僧伽作斗諍事執受而住，隨順於彼不和合事。諸苾芻作如是諫時：「汝等莫向諸苾芻作如是語：『諸大德！莫共彼苾芻所有言說若好若惡。何以故？而彼苾芻，是法語者，是律語者，依於法律而作言說，知而說、非不知說，彼愛樂者我亦愛樂。』」時諸苾芻為作別諫。別諫之時，彼于其事堅執而住，作如是語：「此事真實，余皆虛妄。」若僧伽時至，僧伽應許僧伽今以白四羯磨諫孤迦里迦等四人：「汝孤迦里迦等，知彼苾芻欲破和合僧伽作斗諍事執受而住，隨順於彼不和合事。諸苾芻作如是諫時：『汝等莫向諸苾芻等作如是語：「大德！彼苾芻所有言說若好若惡。何以故？而彼苾芻是法語者，是律語者，依於法律而作言說，知而說、非不
【現代漢語翻譯】 現代漢語譯本： 『住，具壽！你現在應該停止做那些會破壞僧團和諧的事情。』當比丘們分別勸誡他們時，那些同夥不肯聽從，堅持不放棄，說：『這是真實的，其他的都是虛假的。』當時，比丘們因為這個緣故，將情況全部稟告了世尊：『大德！我們已經分別勸誡了孤迦里迦（Kokālika，人名）等人，當我們勸誡他們時，孤迦里迦等人堅持他們的行為，不肯放棄，並且說：「這件事是真實的，其他的都是虛假的。」』 佛陀告訴比丘們：『你們應該對孤迦里迦等人進行白四羯磨（白四羯磨，佛教術語，一種正式的僧團決議程式）的對眾勸誡。如果還有其他類似的人，也像之前一樣召集僧眾，進行白羯磨，應該這樣做。「大德僧伽請聽！此孤迦里迦、褰茶達驃（Khaṇḍadeva，人名）、羯吒謨洛迦底灑（Kaṭamorakatissa，人名）、三沒達羅達多（Samuddadatta，人名），明知那些比丘想要破壞僧團的和合，製造爭端，卻執意支援他們，順從那些不和諧的事情。當比丘們這樣勸誡他們時：『你們不要對比丘們說這樣的話：「諸位大德！不要和那些比丘有任何言語上的交流，無論是好是壞。為什麼呢？因為那些比丘是說法者，是持律者，他們依據佛法和戒律而說話，他們是知情而說，不是不知情而說，我喜歡他們，我也喜歡那些喜歡他們的人。」』」當時，比丘們對他們進行了分別勸誡。在分別勸誡的時候，他們堅持自己的行為，並且說這樣的話：「這件事是真實的，其他的都是虛假的。」如果僧團認為時機已到，僧團應該允許現在以白四羯磨來勸誡孤迦里迦等四人：「你們孤迦里迦等人，明知那些比丘想要破壞僧團的和合，製造爭端，卻執意支援他們，順從那些不和諧的事情。當比丘們這樣勸誡你們時：『你們不要對比丘們說這樣的話：「大德！那些比丘所說的話，無論是好是壞。為什麼呢？因為那些比丘是說法者，是持律者，他們依據佛法和戒律而說話，他們是知情而說，不是不知
【English Translation】 English version: 'Stop, venerable one! You should now abandon actions that lead to the disruption and disharmony of the Sangha (Sangha, the Buddhist monastic community).』 When the Bhikshus (Bhikshus, Buddhist monks) individually admonished them, those who were their accomplices refused to listen, stubbornly clinging to their views, saying, 『This is the truth, all else is false.』 At that time, the Bhikshus, because of this reason, fully reported the matter to the Blessed One (世尊, a respectful title for the Buddha): 『Venerable One! We have individually admonished Kokālika (Kokālika, a personal name) and others, but when we admonished them, Kokālika and others stubbornly clung to their actions, unwilling to abandon them, and said, 「This is the truth, all else is false.」』 The Buddha told the Bhikshus: 『You should perform a formal act of admonishment (白四羯磨, a formal act of the Sangha involving four announcements) towards Kokālika and others. If there are others of similar nature, gather the Sangha as before and perform the formal act of admonishment, it should be done as follows: 「May the Sangha hear me, venerable ones! These individuals, Kokālika, Khaṇḍadeva (Khaṇḍadeva, a personal name), Kaṭamorakatissa (Kaṭamorakatissa, a personal name), and Samuddadatta (Samuddadatta, a personal name), knowing that those Bhikshus intend to disrupt the harmony of the Sangha and create disputes, stubbornly support them and follow those disharmonious actions. When the Bhikshus admonish them in this way: 『You should not say such things to the Bhikshus: 「Venerable ones! Do not have any verbal communication with those Bhikshus, whether good or bad. Why? Because those Bhikshus are speakers of the Dharma (Dharma, the teachings of the Buddha), are upholders of the Vinaya (Vinaya, the monastic rules), they speak according to the Dharma and the Vinaya, they speak knowingly, not unknowingly, I like them, and I also like those who like them.」』」 At that time, the Bhikshus individually admonished them. During the individual admonishment, they stubbornly clung to their actions, saying such things: 「This is the truth, all else is false.」 If the Sangha deems it the right time, the Sangha should permit the admonishment of Kokālika and the four others with a formal act of admonishment: 「You, Kokālika and others, knowing that those Bhikshus intend to disrupt the harmony of the Sangha and create disputes, stubbornly support them and follow those disharmonious actions. When the Bhikshus admonish you in this way: 『You should not say such things to the Bhikshus: 「Venerable ones! Whatever those Bhikshus say, whether good or bad. Why? Because those Bhikshus are speakers of the Dharma, are upholders of the Vinaya, they speak according to the Dharma and the Vinaya, they speak knowingly, not unkno
知而說，彼愛樂者我亦愛樂。」何以故？彼苾芻非法語者，非律語者，而彼苾芻，于非法律執受而住，不知而說，非是知說。諸具壽！莫樂破僧伽事，當樂和合僧伽，應共僧伽和合歡喜無諍，同心一說如水乳合，大師教法令得光顯安樂而住。諸具壽！汝今應舍隨伴破僧伽不和合事。』」白如是。』次作羯磨，準白應為。」諸苾芻既奉教已，白言：「如是。我等當諫。」即以白四羯磨諫彼孤迦里迦等。時彼四人堅執不捨，云：「此真實，余皆虛妄。」時諸苾芻以緣白佛：「大德！我等以白四羯磨，諫彼孤迦里迦等時，堅執其事無心棄捨，云：『此真實，余皆虛妄。』」佛告諸苾芻：「提婆達多共伴四人，順邪違正。從今已去，破我弟子和合僧伽，並破法輪，有大勢力。」
時提婆達多聞是語已便作是說：「沙門喬答磨與我授記，告諸苾芻曰：『提婆達多共伴四人順邪違正。從今已去，破我弟子和合僧伽，並破法輪，有大勢力。』」即告孤迦里迦等：「當知沙門喬答磨與我授記：『提婆達多共伴四人，順邪違正。從今已去，破我弟子和合僧伽，並破法輪，有大勢力。』」時提婆達多，于破僧事更增勇猛。諸苾芻聞，具白世尊。爾時世尊以此因緣集苾芻僧伽，廣說如前，乃至世尊問提婆達多苾芻曰：「汝實欲破和合僧
【現代漢語翻譯】 現代漢語譯本：'如果他知道而說，我也會愛樂那些愛樂他的人。'為什麼呢？因為那位比丘（bhiksu，佛教出家男眾）不是依照佛法（dharma）來說，也不是依照戒律（vinaya）來說，而且那位比丘，對於不是佛法戒律的事情執著接受而住，不知道而說，不是真正知道后才說。各位具壽（ayusmat，對年長出家者的尊稱）！不要喜歡破壞僧團（sangha）的事情，應當喜歡和合僧團，應該共同與僧團和合歡喜沒有爭執，同心一意如同水乳交融，大師的教令才能得到光大顯揚，安樂地住下去。各位具壽！你們現在應該捨棄隨順伴助破壞僧團不和合的事情。』回答說：『知道了。』然後進行羯磨（karma，佛教儀式），按照之前的陳述應該去做。」各位比丘接受教導后，回答說：「是的，我們應當勸諫。」於是用白四羯磨勸諫孤迦里迦（Kokalika）等人。當時那四個人堅決固執不肯放棄，說：「這是真實的，其餘都是虛妄的。」當時各位比丘將情況稟告佛陀（Buddha）：「大德！我們用白四羯磨，勸諫孤迦里迦等人時，他們堅決固執己見不肯放棄，說：『這是真實的，其餘都是虛妄的。』」佛陀告訴各位比丘：「提婆達多（Devadatta）和他的四個同伴，順從邪惡違背正法。從今以後，他們會破壞我的弟子們和合的僧團，並且破壞法輪（dharma-cakra，佛法之輪），具有很大的勢力。」 當時提婆達多聽到這些話后，就說：「沙門（sramana，出家修行者）喬答摩（Gautama）給我授記，告訴各位比丘說：『提婆達多和他的四個同伴順從邪惡違背正法。從今以後，他們會破壞我的弟子們和合的僧團，並且破壞法輪，具有很大的勢力。』」於是告訴孤迦里迦等人：「你們應當知道沙門喬答摩給我授記：『提婆達多和他的四個同伴，順從邪惡違背正法。從今以後，他們會破壞我的弟子們和合的僧團，並且破壞法輪，具有很大的勢力。』」當時提婆達多，對於破壞僧團的事情更加勇猛。各位比丘聽到后，詳細地稟告世尊（Bhagavan，佛陀的尊稱）。這時世尊因為這個因緣召集比丘僧團，詳細地講述如前所述，乃至世尊問提婆達多比丘說：「你真的想要破壞和合的僧團嗎？」
【English Translation】 English version: 'If he knows and speaks, I will also love those who love him.' Why is that? Because that bhiksu (Buddhist monk) does not speak according to the Dharma (Buddhist teachings), nor according to the Vinaya (monastic rules), and that bhiksu clings to and dwells in things that are not Dharma or Vinaya, speaking without knowing, not truly speaking from knowledge. Venerable ones (ayusmat, a term of respect for senior monks)! Do not delight in things that break up the Sangha (Buddhist community), but delight in the harmony of the Sangha, and together with the Sangha, be harmonious, joyful, and without contention, of one mind like milk and water blended together, so that the Master's teachings may be glorified and dwell in peace. Venerable ones! You should now abandon following and assisting in breaking up the Sangha and causing disharmony.' They replied: 'Understood.' Then the karma (Buddhist ritual) was performed, according to the previous statement of what should be done.」 The bhiksus, having received the teaching, replied: 'Yes, we shall admonish.' Thus, they admonished Kokalika and others with the White Four Karmas. At that time, those four people stubbornly refused to give up, saying: 'This is the truth, and all else is false.' At that time, the bhiksus reported the situation to the Buddha (Buddha): 'Venerable One! When we admonished Kokalika and others with the White Four Karmas, they stubbornly clung to their views and refused to abandon them, saying: 'This is the truth, and all else is false.' The Buddha told the bhiksus: 'Devadatta and his four companions are following evil and opposing the right. From now on, they will break up the harmonious Sangha of my disciples and destroy the Dharma-cakra (Wheel of Dharma), and they will have great power.' At that time, Devadatta, having heard these words, said: 'The Sramana (wandering ascetic) Gautama (Buddha) has prophesied about me, telling the bhiksus: 'Devadatta and his four companions are following evil and opposing the right. From now on, they will break up the harmonious Sangha of my disciples and destroy the Dharma-cakra, and they will have great power.'' Then he told Kokalika and others: 'You should know that the Sramana Gautama has prophesied about me: 'Devadatta and his four companions are following evil and opposing the right. From now on, they will break up the harmonious Sangha of my disciples and destroy the Dharma-cakra, and they will have great power.'' At that time, Devadatta became even more zealous in breaking up the Sangha. The bhiksus, having heard this, reported it in detail to the Bhagavan (Blessed One, Buddha). At this time, the Bhagavan, because of this cause, assembled the Bhiksu Sangha, and spoke in detail as before, until the Bhagavan asked the Bhiksu Devadatta: 'Do you truly wish to break up the harmonious Sangha?'
伽作斗諍事堅執而住。」提婆達多白言：「大德！實爾。」爾時世尊告提婆達多曰：「汝非沙門、非隨順，不清凈、不應為，非出家人之所作事。若苾芻興方便欲破僧伽，皆得惡作罪。若別諫時事不捨者，皆得粗罪。若作白四羯磨，如法如律如佛所教諫誨之時，舍者善。若不捨者，白了之時得粗罪。作初番了時，亦得粗罪。若第三番羯磨結了之時而不捨者，得僧伽伐尸沙。」
爾時世尊即于本座，為諸聲聞弟子，欲制破僧隨伴學處，告諸苾芻曰：「汝諸苾芻且未須起，僧伽有少事業。」世尊知而故問，廣說如前。世尊即便問孤迦里迦等四人曰：「汝等實知提婆達多欲破和合僧伽，作破僧伽方便，勸作諍事堅執而住，汝共為伴順邪違正。告諸苾芻曰：『大德！共彼苾芻有所論說，若好若惡』等，乃至非出家人之所應作，廣說如前。」
爾時具壽十力迦攝波，教提婆達多神通道法，當時諸苾芻告十力迦攝波曰：「何故上座教惡人提婆達多神通道法？」十力迦攝答曰：「具壽！我當不知此惡行人，我若知此人惡行，不教神字，何論教通道法？」爾時眾多苾芻告提婆達多曰：「汝得利益供養，悉是上座十力迦攝之德。汝得如是，應往供養十力迦攝。」其大眾作此語方便，以提婆達多往十力迦攝，令教提婆達多舍此
【現代漢語翻譯】 現代漢語譯本： 『製造爭鬥事件，堅持己見。』提婆達多（Devadatta，人名，意為天授）回答說：『大德（Bhante，對僧侶的尊稱）！確實如此。』當時，世尊（Bhagavan，佛的尊稱）告訴提婆達多說：『你不是沙門（Śrāmaṇa，出家修行者）、不隨順正法，不清凈、不應為，不是出家人應該做的事情。如果比丘（Bhikṣu，男性出家眾）想方設法想要破壞僧伽（Saṃgha，僧團），都會犯下惡作罪（Duṣkṛta，輕罪）。如果個別勸諫時不捨棄己見，都會犯下粗罪（Sthūlātyaya，重罪）。如果按照如法如律以及佛陀的教導進行白四羯磨（Jñapti-caturtha-karma，一種僧團決議程式），在勸諫時捨棄己見是好的。如果不捨棄己見，在宣告完畢時會犯下粗罪。在第一次宣告完畢時，也會犯下粗罪。如果在第三次羯磨結束后仍然不捨棄己見，會犯下僧伽伐尸沙（Saṃghāvaśeṣa，僅次於波羅夷的重罪）。』
當時，世尊就在原來的座位上，爲了聲聞（Śrāvaka，聽聞佛法而修行的弟子）弟子們，想要制定關於破壞僧團的隨伴學處（Śikṣāpada，戒條），告訴眾比丘說：『你們眾比丘暫且不必起身，僧團還有一些事情要處理。』世尊明知故問，詳細敘述如前。世尊就問孤迦里迦（Kokālika，人名）等四人說：『你們確實知道提婆達多想要破壞和合的僧團，製造破壞僧團的手段，勸人制造爭鬥事件，堅持己見，你們共同作為他的同伴，順從邪惡違背正法。告訴眾比丘說：『大德！與那位比丘有所論說，無論是好是壞』等等，乃至不是出家人應該做的事情，詳細敘述如前。』
當時，具壽（Āyusmat，對年長僧侶的尊稱）十力迦攝波（Daśabalakāśyapa，人名），教提婆達多神通道法。當時眾比丘告訴十力迦攝波說：『為什麼上座（Sthavira，對資深僧侶的尊稱）教惡人提婆達多神通道法？』十力迦攝波回答說：『具壽！我當時不知道這個人是惡人，如果我知道這個人是惡行之人，就不會教他神字，更何況是教他神通道法？』當時眾多比丘告訴提婆達多說：『你得到的利益供養，都是上座十力迦攝波的功德。你既然得到了這些，應該去供養十力迦攝波。』大眾用這種方式，讓提婆達多去十力迦攝波那裡，讓他勸說提婆達多捨棄這種行為。
【English Translation】 English version: 'Creating causes for strife, holding firmly to one's views.' Devadatta (Devadatta, a name meaning 'God-given') replied, 'Venerable Sir (Bhante, a respectful term for monks)! It is indeed so.' At that time, the World-Honored One (Bhagavan, a title for the Buddha) said to Devadatta, 'You are not a Śrāmaṇa (Śrāmaṇa, a wandering ascetic), not in accordance with the Dharma, not pure, not proper, not something that a renunciant should do. If a Bhikṣu (Bhikṣu, a male monastic) uses skillful means to try to break up the Saṃgha (Saṃgha, the monastic community), he commits a Duṣkṛta (Duṣkṛta, a minor offense). If, when individually admonished, he does not abandon his views, he commits a Sthūlātyaya (Sthūlātyaya, a grave offense). If a Jñapti-caturtha-karma (Jñapti-caturtha-karma, a formal act of the Saṃgha) is performed according to the Dharma, the Vinaya, and the Buddha's teachings, it is good if he abandons his views when admonished. If he does not abandon his views, he commits a Sthūlātyaya when the announcement is completed. He also commits a Sthūlātyaya when the first announcement is completed. If he does not abandon his views when the third Karma is concluded, he commits a Saṃghāvaśeṣa (Saṃghāvaśeṣa, a serious offense second only to Pārājika).'
At that time, the World-Honored One, still in his seat, wishing to establish a Śikṣāpada (Śikṣāpada, a precept) concerning those who follow after breaking up the Saṃgha, said to the Bhikṣus, 'You Bhikṣus need not rise yet, the Saṃgha has some business to attend to.' The World-Honored One, knowing full well, asked as before, explaining in detail. The World-Honored One then asked Kokālika (Kokālika, a name) and the other four, 'Do you truly know that Devadatta wishes to break up the harmonious Saṃgha, creating means to break up the Saṃgha, encouraging the creation of causes for strife, holding firmly to his views, and that you are acting as his companions, following evil and opposing the Dharma, telling the Bhikṣus, 'Venerable Sirs! There is something to discuss with that Bhikṣu, whether good or bad,' and so on, even things that a renunciant should not do, explaining in detail as before.'
At that time, the Venerable (Āyusmat, a respectful term for senior monks) Daśabalakāśyapa (Daśabalakāśyapa, a name) was teaching Devadatta supernormal powers and Dharma. At that time, the Bhikṣus said to Daśabalakāśyapa, 'Why does the Elder (Sthavira, a term for senior monks) teach the evil Devadatta supernormal powers and Dharma?' Daśabalakāśyapa replied, 'Venerable Sirs! I did not know that this person was evil. If I had known that this person was evil, I would not have taught him even the word 'supernormal,' let alone the Dharma of supernormal powers.' At that time, many Bhikṣus said to Devadatta, 'The benefits and offerings you receive are all due to the virtue of the Elder Daśabalakāśyapa. Since you have received these, you should go and make offerings to Daśabalakāśyapa.' The assembly used this means to have Devadatta go to Daśabalakāśyapa, so that he might persuade Devadatta to abandon this behavior.
噁心，得令行善，為說此事故。時提婆達多告諸苾芻：「彼十力迦攝與我何力？我自日夜常求精進苦行，得第一禪定力，是我自求，不關十力迦攝事。」時提婆達多作此無恩之語，所有神通皆悉退散。時諸苾芻，知提婆達多無恩故神通退散。
爾時諸苾芻有疑，詣世尊所，頂禮佛足白世尊曰：「提婆達多，於十力迦攝無恩故，所有神通皆悉退散。」佛告諸苾芻：「其提婆達多，非是今時無恩，為此失卻神通，亦是往昔無恩之語，失卻神通，所學之法皆悉退散。汝等諦聽！」佛告諸苾芻：「此波羅痆斯城，昔有國王名曰梵授。時彼城中有一旃茶羅，善明健陀羅咒禁之法，承彼咒力飛騰虛空，詣香山中採得非時奇妙花果，持還城內奉獻國王。王見恭敬心生歡喜，即以聚落賞旃茶羅。爾時南天竺有一摩納婆，為學咒故，往波羅痆斯城，問諸人眾：『誰善咒法？』諸人見問，報摩納婆：『今此國內有旃茶羅，善能治咒。』摩納聞已，便詣旃茶羅處合掌白言：『我今來此奉侍親教。』旃茶羅問曰：『為求何事而云供養？』答曰：『為學咒故。』旃茶羅即說頌曰：
「『明咒不惠人， 以咒換方與， 或時得承事， 或復獲珍財； 若不如是者， 縱死不傳授。』
「時摩納婆報親教曰：『我無珍物
【現代漢語翻譯】 現代漢語譯本：提婆達多因為嫉妒和傲慢，認為自己精進苦行所得的禪定力與『十力迦攝』（即釋迦牟尼佛，因佛有十種力）無關，並說出忘恩負義的話，導致所有神通都消失了。眾比丘因此得知提婆達多因忘恩而失去神通。
當時，一些比丘心存疑問，便去拜見世尊（佛），頂禮佛足后稟告說：『提婆達多因為對『十力迦攝』（釋迦牟尼佛）忘恩負義，所以所有的神通都消失了。』佛告訴眾比丘：『提婆達多並非現在才忘恩負義，因此失去神通。他過去也曾因忘恩負義而失去神通，甚至連所學的法術都退失了。你們仔細聽著！』佛告訴眾比丘：『過去在波羅奈斯城（Bārāṇasī，古印度城市名）有一位國王，名叫梵授（Brahmadatta）。當時城裡有一個旃茶羅（Caṇḍāla，古印度種姓制度下的賤民），精通『健陀羅咒』（Gandhara，古印度地名，此指該地流傳的咒術）的禁制之法，憑藉咒語的力量可以飛到空中，前往香山（Gandhamādana，傳說中的香山）採摘應季的奇花異果，帶回城裡獻給國王。國王見到後心生歡喜，便將一個聚落賞賜給了旃茶羅。當時，南天竺（Dakṣiṇa，印度南部）有一個摩納婆（Māṇava，婆羅門種姓的青年男子），爲了學習咒語，來到波羅奈斯城，向眾人打聽：『誰擅長咒術？』人們告訴他：『現在國內有一個旃茶羅，非常擅長咒術。』摩納婆聽后，便去到旃茶羅那裡，合掌說道：『我今天來這裡侍奉您，希望您能教我咒術。』旃茶羅問道：『你爲了什麼事而要供養我呢？』摩納婆回答說：『爲了學習咒術。』旃茶羅於是說了一個偈頌：
『明咒不輕易傳授他人，要用咒語來交換，或者得到侍奉，或者獲得珍貴的財物；如果不是這樣，即使死了也不會傳授。』
當時，摩納婆對旃茶羅說：『我沒有珍貴的財物』
【English Translation】 English version: Devadatta, out of jealousy and arrogance, believed that the meditative power he had gained through diligent ascetic practices was unrelated to the 'Ten-Powered One' (Tathāgata, referring to Śākyamuni Buddha, because the Buddha possesses ten powers), and spoke ungrateful words, causing all his supernatural powers to vanish. The monks thus learned that Devadatta lost his supernatural powers due to ingratitude.
At that time, some monks had doubts and went to see the World Honored One (Buddha), prostrating at his feet and reporting: 'Devadatta lost all his supernatural powers because he was ungrateful to the 'Ten-Powered One' (Śākyamuni Buddha).' The Buddha told the monks: 'Devadatta is not ungrateful only now, thus losing his supernatural powers. In the past, he also lost his supernatural powers due to ungrateful words, and even the spells he had learned deteriorated. Listen carefully!' The Buddha told the monks: 'In the past, in the city of Bārāṇasī, there was a king named Brahmadatta. At that time, there was a Caṇḍāla (outcaste in the ancient Indian caste system) in the city who was skilled in the restrictive methods of the 'Gandhara Mantra' (referring to the spells prevalent in the Gandhara region), and by the power of the mantra, he could fly into the sky, go to Gandhamādana (a legendary fragrant mountain) to pick seasonal exotic flowers and fruits, and bring them back to the city to offer to the king. The king was delighted to see them and rewarded the Caṇḍāla with a settlement. At that time, a Māṇava (a young Brahmin man) from Dakṣiṇa (southern India), came to the city of Bārāṇasī to learn mantras, asking the people: 'Who is skilled in mantras?' The people told him: 'There is a Caṇḍāla in this country who is very skilled in mantras.' Upon hearing this, the Māṇava went to the Caṇḍāla and said with folded hands: 'I have come here today to serve you, hoping that you can teach me mantras.' The Caṇḍāla asked: 'For what purpose are you offering to serve me?' The Māṇava replied: 'To learn mantras.' The Caṇḍāla then spoke a verse:
'A bright mantra is not easily given to others; it must be exchanged for a mantra, or for service, or for precious wealth; if not, it will not be taught even if one dies.'
At that time, the Māṇava said to the Caṇḍāla: 'I have no precious wealth.'
，唯空承事供養，幾時可得此咒？』旃茶羅曰：『十二年中承事供養我者由知得不？』摩納婆為學咒故，一心承事供養，漸至一年。爾時旃茶羅，為親會故，身飲酒醉夜至家中，弟子摩納婆見即作是念：『今親教身醉，我於今夜，可重加親近侍衛。』即與敷設牀蓆，臥著親教得令安隱。爾時親教床上轉動，當即床桄忽折。聞床桄折聲，摩納婆自起，作如是念：『親教床桄摧折，臥不安隱。我于床下脊替床桄，不令墮地。』作此念已，即于床下替桄而著，不令墮地。醉人常法，可有身力，盛者二更醒悟。其親教飲酒多，至於初夜不醒，嘔變變于摩納身上。摩納婆自見身上變吐狼藉，即作是念：『我若為變出言，親教聞已不能得睡。』作此念已，桄下不言默然而住。即至半夜親教醒覺，見摩納婆于床下，身上嘔變極以狼藉，親教即問：『床下是誰？』弟子答曰：『我摩納婆。』親教問曰：『云何在於床下？』弟子即如上總說。親教聞此語已生大歡喜，喚摩納婆子：『我于汝處甚大歡喜，起離於床下，洗浴清凈來，賜汝法。』時摩納婆即洗衣裳平旦來至，親教見已即賜咒法。時弟子依法學得咒已，其弟子為急心故，即作是念：『我得此咒，宜於城中作其咒法自試神通。』念已即騰虛空，往香山取非時花果，來至波羅痆斯，獻
【現代漢語翻譯】 現代漢語譯本：『如果我只是空洞地承事供養您，要多久才能得到這個咒語？』旃茶羅（Candala，賤民）說：『十二年中承事供養我的人才能知道能否得到。』摩納婆（Manava，青年）爲了學習咒語，一心承事供養，漸漸過了一年。當時，旃茶羅爲了參加親友聚會，喝醉了酒，晚上回到家中，弟子摩納婆看見後心想：『現在親教師喝醉了，我今晚應該更加親近地侍奉他。』於是給他鋪設床鋪，讓他安穩地睡下。當時親教師在床上翻身，突然床桄折斷了。聽到床桄折斷的聲音，摩納婆起身，心想：『親教師的床桄斷了，睡不安穩。我應該在床下用脊背代替床桄，不讓床掉到地上。』這樣想著，他就在床下代替床桄支撐著，不讓床掉到地上。醉酒的人通常都有力氣，身體強壯的人會在二更時醒來。但他的親教師喝了很多酒，直到初夜都沒有醒來，嘔吐物弄髒了摩納婆的身上。摩納婆看到自己身上滿是嘔吐物，心想：『如果我因為嘔吐而說話，親教師聽到了就不能睡覺了。』這樣想著，他在床下默默地支撐著。到了半夜，親教師醒了，看到摩納婆在床下，身上滿是嘔吐物，親教師就問：『床下是誰？』弟子回答說：『我是摩納婆。』親教師問：『你為什麼在床下？』弟子就把上面的情況都說了。親教師聽了這些話，非常高興，叫摩納婆：『我對你非常滿意，起來離開床下，洗浴乾淨後來，我傳授你咒語。』當時摩納婆洗了衣服，天亮後來到親教師那裡，親教師見到他后就傳授了咒語。當時弟子依法學會咒語后，因為心急，就想：『我得到了這個咒語，應該在城中施展咒法，自己試驗神通。』想到這裡，他就騰空而起，前往香山（Xiang Mountain）採摘非時令的花果，來到波羅痆斯（Varanasi），獻上花果。
【English Translation】 English version: 'If I only serve and make offerings to you in vain, how long will it take for me to obtain this mantra?' The Candala (outcaste) said, 'Those who serve and make offerings to me for twelve years will know whether they can obtain it or not.' Manava (youth), in order to learn the mantra, wholeheartedly served and made offerings, and gradually a year passed. At that time, the Candala, in order to attend a gathering of relatives and friends, got drunk and returned home at night. When the disciple Manava saw this, he thought to himself, 'Now that the teacher is drunk, I should serve him more closely tonight.' So he prepared a bed for him and let him sleep peacefully. At that time, the teacher turned over in bed, and suddenly the bed frame broke. Hearing the sound of the bed frame breaking, Manava got up and thought to himself, 'The teacher's bed frame is broken, and he cannot sleep peacefully. I should use my back to replace the bed frame under the bed, so that the bed does not fall to the ground.' Thinking this, he supported the bed frame from under the bed, preventing it from falling to the ground. Drunk people usually have strength, and strong people wake up at the second watch. But his teacher drank a lot of wine and did not wake up until the first watch, and vomited all over Manava's body. When Manava saw that his body was covered in vomit, he thought to himself, 'If I speak because of the vomit, the teacher will not be able to sleep.' Thinking this, he remained silent under the bed. At midnight, the teacher woke up and saw Manava under the bed, covered in vomit. The teacher asked, 'Who is under the bed?' The disciple replied, 'I am Manava.' The teacher asked, 'Why are you under the bed?' The disciple explained the situation above. When the teacher heard these words, he was very happy and called out to Manava, 'I am very pleased with you. Get up and leave the bed, wash yourself clean, and I will impart the mantra to you.' At that time, Manava washed his clothes and came to the teacher at dawn. When the teacher saw him, he imparted the mantra. After the disciple learned the mantra according to the law, because he was anxious, he thought, 'Now that I have obtained this mantra, I should perform the mantra in the city and test my supernatural powers.' Thinking this, he soared into the sky and went to Xiang Mountain (Fragrant Mountain) to pick out-of-season flowers and fruits, and came to Varanasi (Benares) to offer the flowers and fruits.
奉國內大臣。大臣得已卻獻國王，國王問大臣曰：『卿何處得此非時好花？』大臣報曰：『南天竺國摩納婆將來與臣，臣即奉獻大王。彼摩納婆極明咒法，族姓亦大，唯愿大王留此咒師摩納婆；用此旃茶羅作勿，此旃茶羅是不凈行，愿即趁卻，所有聚落回與摩納婆。』既作語已，爾時國王依臣所請，趁卻旃茶羅，安置摩納婆，亦回聚落訖。其旃茶羅報國王曰：『此摩納婆是我弟子，咒法可過勝我？』時國王問摩納婆：『汝今咒法，可是旃茶羅教不？』時摩納婆答大王曰：『我自苦行一年，日夜不絕求得此法，旃茶羅可虛與我。』時摩納婆無恩于親教故，當即失其咒驗，后所作法皆悉不成。」佛告諸苾芻：「彼摩納婆學得神咒，為無恩故咒力退散，今提婆達多身是也，為無恩故，神通退散。諸苾芻當知：所學法親教不合無恩，自今已后，無恩者獲越法罪。」
爾時世尊從王舍城詣伽耶山，時提婆達多共五百苾芻於人間行。阿阇世王愛樂提婆達多，即與五百車粟，奉上提婆達多，令作路糧，至於中路逢諸苾芻。苾芻問將車人曰：「此是誰車？」車人報曰：「此是阿阇世王奉與提婆達多。」苾芻聞此語已，即至佛所而說其言：「時阿阇世王無智，將五百車粟與提婆達多，以為供養，不與世尊。」世尊告諸苾芻：「其阿
【現代漢語翻譯】 現代漢語譯本：當時國內的大臣得到了一種非時節開放的好花，便獻給了國王。國王問大臣說：『你從哪裡得到這種非時節開放的好花？』大臣回答說：『是南天竺國的摩納婆（青年婆羅門）帶來給我的，我便獻給大王。那摩納婆非常精通咒法，家族姓氏也顯赫，希望大王能留下這位咒師摩納婆；把這個旃茶羅（賤民）趕走，因為這個旃茶羅行為不潔凈，希望立刻趕走他，把所有的村落都歸還給摩納婆。』說完這些話后，當時的國王聽從了大臣的請求，趕走了旃茶羅，安置了摩納婆，也將村落歸還給了他。那旃茶羅告訴國王說：『這個摩納婆是我的弟子，他的咒法能勝過我嗎？』當時國王問摩納婆：『你現在的咒法，難道是旃茶羅教的嗎？』當時摩納婆回答大王說：『我自己苦行了一年，日夜不停地才求得這種法術，旃茶羅怎麼可能白白地給我。』當時摩納婆因為對親教師沒有恩義，立刻就失去了咒法的效驗，之後所作的法術全都不能成功。」佛告訴各位比丘：『那摩納婆學得了神咒，因為沒有恩義的緣故，咒力退散了，現在的提婆達多（佛陀的堂兄弟）就是這樣，因為沒有恩義的緣故，神通退散了。各位比丘應當知道：所學的法術對親教師不應該沒有恩義，從今以後，沒有恩義的人會犯越法罪。』 當時世尊從王舍城前往伽耶山，當時提婆達多和五百位比丘在人間行走。阿阇世王（頻婆娑羅王之子）喜愛提婆達多，就給了他五百車糧食，供奉給提婆達多，讓他作為路上的糧食，走到半路遇到了各位比丘。比丘問趕車的人說：『這些是誰的車？』趕車的人回答說：『這是阿阇世王供奉給提婆達多的。』比丘聽到這些話后，就到佛陀那裡說了這件事：『現在的阿阇世王沒有智慧，將五百車糧食給提婆達多，用來供養他，卻不供養世尊。』世尊告訴各位比丘：『那阿阇
【English Translation】 English version: At that time, a minister in the country obtained a good flower that bloomed out of season and presented it to the king. The king asked the minister, 'Where did you get this good flower that blooms out of season?' The minister replied, 'A Manava (young Brahmin) from South India brought it to me, and I presented it to Your Majesty. That Manava is very skilled in incantations, and his family lineage is also prominent. I hope Your Majesty will keep this mantra master Manava; drive away this Chandala (outcaste), because this Chandala's behavior is impure. I hope you will drive him away immediately and return all the villages to Manava.' After saying these words, the king at that time followed the minister's request, drove away the Chandala, settled Manava, and also returned the villages to him. That Chandala told the king, 'This Manava is my disciple. Can his incantations surpass mine?' At that time, the king asked Manava, 'Is your current incantation taught by the Chandala?' At that time, Manava replied to the king, 'I myself practiced asceticism for a year, day and night, to obtain this technique. How could the Chandala give it to me for nothing?' At that time, because Manava had no gratitude towards his teacher, he immediately lost the effectiveness of his incantations, and all the techniques he performed afterwards were unsuccessful.' The Buddha told the Bhikshus, 'That Manava learned the divine mantra, but because he had no gratitude, the power of the mantra dissipated. This is the case with Devadatta (Buddha's cousin) now. Because he has no gratitude, his supernatural powers have dissipated. Bhikshus, you should know that one should not be ungrateful to one's teacher for the Dharma one has learned. From now on, those who are ungrateful will commit the offense of transgressing the Dharma.' At that time, the World Honored One went from Rajagriha to Gaya Mountain. At that time, Devadatta and five hundred Bhikshus were walking in the human realm. King Ajatasatru (son of King Bimbisara) loved Devadatta, so he gave him five hundred carts of grain to offer to Devadatta as provisions for the road. On the way, he met the Bhikshus. The Bhikshus asked the cart drivers, 'Whose carts are these?' The cart drivers replied, 'These are the carts that King Ajatasatru offered to Devadatta.' After hearing these words, the Bhikshus went to the Buddha and told him about it, 'Now King Ajatasatru is unwise, giving five hundred carts of grain to Devadatta to make offerings to him, but not making offerings to the World Honored One.' The World Honored One told the Bhikshus, 'That Aja
阇世王，非是今世無智亦供養無智人，往昔先世亦乃如是。汝等諦聽！乃往古昔東天竺有一村，去村不遠有一林，其林種種花果茂盛流泉浴池。有五百仙住彼林中，常食自落之果，及取樹根以為飲食，亦取樹皮以為衣服。爾時有一阿摩果樹，枝果垂地極將豐熟。彼五百仙人至於樹邊隨樹乞果，其樹神心貪吝果故，不令落地。是時仙眾見果不落，復留一仙令看所住之處，餘者往于余樹更重求果。仙眾去後，有五百賊來至林中，到彼樹邊見果豐盛，遞相議曰：『我等作何方便食此樹果？』尊者告曰：『汝等取斧截割此樹，令果落地，汝等可以食足。』樹神聞尊者此語，心生悲怖吝惜其樹。時樹神搖動其身，果悉落地，其時賊眾俱共食果。食果既已，時仙即至，見樹摧果悉落盡。仙眾即問彼守林仙人：『今此樹果是誰食盡？』彼守仙人即以上事具答諸仙。爾時諸仙人即責樹神：『是汝無智憎善愛惡，不與善人果，與惡人果。』」佛告諸苾芻：「昔無智樹神者，今阿阇世王是。賊中尊者，今提婆達多是。此阿阇世王，先時無智施惡人果，不供養好人，今無智與提婆達多物，不供養清凈苾芻。」
爾時世尊從摩揭陀往至王舍城羯蘭鐸迦竹林園中，與大苾芻同住前後圍繞。爾時提婆達多在王舍城，於人間常行非法不善。是時
{ "translations": [ "現代漢語譯本：", "阿阇世王（Ajatasattu，意為未生怨），並不是只有今世才愚昧無智，供養愚昧無知的人，往昔過去世也是如此。你們仔細聽！從前很久以前，東天竺（Eastern India）有一個村莊，離村莊不遠的地方有一片樹林，那片樹林里各種花果茂盛，還有流動的泉水和沐浴的水池。有五百個仙人住在林中，常常吃自然掉落的果實，以及採摘樹根作為食物，也取樹皮作為衣服。當時有一棵阿摩果樹（Amra tree，芒果樹），樹枝上的果實垂到地面，非常豐盛成熟。那五百個仙人來到樹邊，向樹乞求果實，那樹神心中貪婪吝嗇果實，不讓果實掉落。當時仙人們見果實不掉落，就留下一位仙人看守住處，其餘的人前往其他的樹上重新求取果實。仙人們離開后，有五百個盜賊來到林中，到了那棵樹邊，看見果實豐盛，互相商議說：『我們用什麼方法才能吃到這樹上的果實呢？』盜賊中的一位尊者說：『你們拿斧頭砍斷這棵樹，讓果實掉落，你們就可以吃飽了。』樹神聽到這位尊者說的話，心中悲傷恐懼，又吝惜那棵樹。當時樹神搖動自己的身體，果實全部掉落，當時盜賊們一起吃果實。吃完果實后，仙人們就到了，看見樹被摧毀，果實全部掉落。仙人們就問那位看守樹林的仙人：『現在這樹上的果實是誰吃光了？』那位看守的仙人就把以上的事情全部告訴了仙人們。當時仙人們就責備樹神：『你真是愚昧無智，憎恨善良，喜愛邪惡，不給好人果實，卻給壞人果實。』」， "佛告訴各位比丘（bhikkhus）：『從前愚昧無智的樹神，就是現在的阿阇世王。盜賊中的尊者，就是現在的提婆達多（Devadatta）。這位阿阇世王，過去世愚昧無智，把果實施捨給惡人，不供養好人，現在愚昧無智地把東西給提婆達多，不供養清凈的比丘。』", "當時世尊（The Blessed One）從摩揭陀（Magadha）前往王舍城（Rajagaha）的羯蘭鐸迦竹林園（Kalandaka Bamboo Grove），與眾多比丘一同居住，前後被他們圍繞。當時提婆達多在王舍城，在人間常常做非法不善的事情。當時" ], "english_translations": [ "English version:", "King Ajatasattu (Ajatasattu, meaning 'unborn enemy'), it is not only in this life that he is ignorant and supports ignorant people; it was the same in his past lives. Listen carefully! In the ancient past, in eastern India, there was a village, and not far from the village was a forest, which was lush with various flowers and fruits, flowing streams, and bathing ponds. Five hundred ascetics lived in that forest, often eating fruits that fell naturally, and taking tree roots as food, and also taking tree bark as clothing. At that time, there was an Amra tree (Amra tree, mango tree), with branches laden with ripe fruits hanging down to the ground. The five hundred ascetics came to the tree and begged for fruit, but the tree spirit was greedy and stingy with the fruit, and would not let it fall. At that time, the ascetics saw that the fruit did not fall, so they left one ascetic to guard their dwelling place, while the others went to other trees to seek fruit again. After the ascetics left, five hundred thieves came to the forest, and when they reached the tree and saw the abundant fruit, they discussed among themselves, saying, 'What means shall we use to eat the fruit of this tree?' One of the leaders among the thieves said, 'Take axes and cut down this tree, so that the fruit will fall, and you can eat your fill.' The tree spirit heard the words of this leader and felt sorrow and fear, and was also reluctant to lose the tree. At that time, the tree spirit shook its body, and all the fruit fell to the ground, and the thieves all ate the fruit together. After they had eaten the fruit, the ascetics arrived and saw that the tree had been destroyed and all the fruit had fallen. The ascetics then asked the ascetic who had been guarding the forest, 'Who has eaten all the fruit of this tree?' The guarding ascetic then told the ascetics everything that had happened. At that time, the ascetics rebuked the tree spirit, saying, 'You are truly ignorant, hating the good and loving the evil, not giving fruit to good people, but giving fruit to bad people.'\"", "The Buddha (The Blessed One) told the bhikkhus (bhikkhus): 'The ignorant tree spirit of the past is now King Ajatasattu. The leader among the thieves is now Devadatta (Devadatta). This King Ajatasattu, in his past life, was ignorant and gave fruit to evil people, not supporting good people; now he ignorantly gives things to Devadatta, not supporting pure bhikkhus.'", "At that time, the Blessed One traveled from Magadha (Magadha) to the Kalandaka Bamboo Grove (Kalandaka Bamboo Grove) in Rajagaha (Rajagaha), and lived there with a large number of bhikkhus, surrounded by them. At that time, Devadatta was in Rajagaha, constantly engaging in unlawful and unwholesome deeds among humans. At that time," ] }
城內眾人皆往白佛：「是時提婆達多作諸惡不善。」世尊既聞此語告阿難陀曰：「汝將一苾芻隨行，入王舍城街街曲曲，人間若見婆羅門及長者居士，說如是語：『提婆達多及同伴，若作非法罪惡人，不須謗佛法僧。何以故？此人非行佛法行人。』若有人說提婆達多有神通威德，汝報彼：『提婆達多先有神通，今悉退失，無一神驗。』」爾時阿難陀受佛教已，即入王舍城說如上語，若后提婆達多，更作不善惡業，勿更來佛邊恥說其過。
爾時世尊，為慈悲故現其身患。時醫王活命，為佛合煎酥藥，藥名那羅若藥。佛問醫王：「此藥不可思議。」醫王答世尊曰：「實不可思議。」佛復告醫王：「極不可思議。」答曰：「實極不可思議。」世尊復問醫王：「汝可知不？」答曰：「我知。」世尊佛復告醫王：「汝實不知。」答曰：「我實不知。」佛復告醫王：「何者是不可思議？」答曰：「牛食水草能出甘露，此酥合煎成此妙那羅若藥。」佛復問醫王：「何者極不可思議？」答曰：「佛出於世能說妙法，能令僧眾依教而行，此是極不可思議。」佛復問醫王：「何者是汝可知耶？」答曰：「一切皆歸死，除佛之外無有得脫者。」佛復問醫王：「何者汝實不知？」答曰：「我知人滅，不知去處。」爾時諸苾芻，聞此語已心
【現代漢語翻譯】 現代漢語譯本：城內的人們都紛紛議論說：『那時提婆達多（Devadatta，佛陀的堂兄弟，以製造分裂和惡行著稱）做了各種邪惡不善之事。』世尊（Śākyamuni，釋迦牟尼佛）聽聞這些話后，告訴阿難陀（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）說：『你帶一位比丘（bhikṣu，出家修行的男性佛教徒）隨行，進入王舍城（Rājagṛha，古印度摩揭陀國的首都）的大街小巷，如果有人見到婆羅門（Brāhmaṇa，印度教的祭司階層）以及長者（村中的年長者）或居士（在家修行的佛教徒），就對他們說這樣的話：『提婆達多及其同伴，如果做了非法罪惡之事，不必因此誹謗佛（Buddha，覺悟者）、法（Dharma，佛法）、僧（Saṃgha，僧團）。』為什麼呢？因為此人並非奉行佛法之人。』如果有人說提婆達多有神通威德，你就告訴他們：『提婆達多先前有神通，現在全部退失，沒有一點神驗。』」當時，阿難陀接受佛陀的教誨后，立即進入王舍城宣說上述的話。如果之後提婆達多再做不善惡業，不要再來佛陀這裡羞愧地訴說他的過錯。
那時，世尊因為慈悲的緣故，示現身體患病。當時的醫王耆婆（Jīvaka，古印度著名醫生）為佛陀調配煎熬酥油藥，藥名為那羅若藥（Nārāyaṇa）。佛陀問醫王：『此藥不可思議。』醫王回答世尊說：『確實不可思議。』佛陀又告訴醫王：『極其不可思議。』醫王回答說：『確實極其不可思議。』世尊又問醫王：『你可知曉嗎？』醫王回答說：『我知道。』世尊佛陀又告訴醫王：『你實在不知曉。』醫王回答說：『我實在不知曉。』佛陀又告訴醫王：『什麼才是不可思議？』醫王回答說：『牛吃水草能產出甘露，用這種酥油合煎成這種妙藥那羅若藥。』佛陀又問醫王：『什麼才是極其不可思議？』醫王回答說：『佛陀出現在世間能宣說妙法，能令僧眾依照教導而行，這才是極其不可思議。』佛陀又問醫王：『什麼是你可知曉的？』醫王回答說：『一切眾生最終都歸於死亡，除了佛陀之外沒有誰能得以解脫。』佛陀又問醫王：『什麼是你實在不知曉的？』醫王回答說：『我知道人死後消失，卻不知道他們去了哪裡。』當時，各位比丘聽聞這些話后，心中...
【English Translation】 English version: The people in the city all went to tell the Buddha: 'At that time, Devadatta (Devadatta, Buddha's cousin, known for causing division and evil deeds) committed various evil and unwholesome acts.' After hearing these words, the World Honored One (Śākyamuni, the Buddha) told Ānanda (Ānanda, one of the Buddha's ten principal disciples, known for his excellent memory): 'Take a bhikṣu (bhikṣu, a male Buddhist monastic) with you and go into the streets and alleys of Rājagṛha (Rājagṛha, the capital of the ancient Indian kingdom of Magadha). If you see any Brāhmaṇas (Brāhmaṇa, the priestly class in Hinduism), elders, or lay practitioners, tell them these words: 'If Devadatta and his companions commit unlawful and sinful acts, there is no need to slander the Buddha (Buddha, the awakened one), the Dharma (Dharma, the teachings of the Buddha), or the Saṃgha (Saṃgha, the monastic community).' Why? Because this person does not practice the Buddha's Dharma.' If someone says that Devadatta has supernatural powers and virtue, tell them: 'Devadatta previously had supernatural powers, but now they have all been lost, and there is no miraculous effect whatsoever.' At that time, after receiving the Buddha's teachings, Ānanda immediately entered Rājagṛha and proclaimed the above words. If Devadatta commits further unwholesome and evil deeds, do not come to the Buddha again to shamefully recount his faults.
At that time, the World Honored One, out of compassion, manifested illness in his body. The royal physician Jīvaka (Jīvaka, a famous physician in ancient India) prepared and decocted ghee medicine for the Buddha, the medicine being called Nārāyaṇa. The Buddha asked the royal physician: 'This medicine is inconceivable.' The royal physician replied to the World Honored One: 'Indeed, it is inconceivable.' The Buddha further told the royal physician: 'Extremely inconceivable.' The royal physician replied: 'Indeed, extremely inconceivable.' The World Honored One further asked the royal physician: 'Do you know?' The royal physician replied: 'I know.' The World Honored One Buddha further told the royal physician: 'You truly do not know.' The royal physician replied: 'I truly do not know.' The Buddha further told the royal physician: 'What is inconceivable?' The royal physician replied: 'Cows eat grass and water and can produce nectar; this ghee is combined and decocted to become this wonderful Nārāyaṇa medicine.' The Buddha further asked the royal physician: 'What is extremely inconceivable?' The royal physician replied: 'The Buddha appears in the world and can expound the wonderful Dharma, enabling the Saṃgha to practice according to the teachings; this is extremely inconceivable.' The Buddha further asked the royal physician: 'What is it that you know?' The royal physician replied: 'All beings ultimately return to death; apart from the Buddha, no one can attain liberation.' The Buddha further asked the royal physician: 'What is it that you truly do not know?' The royal physician replied: 'I know that people disappear after death, but I do not know where they go.' At that time, when the bhikṣus heard these words, their hearts...
生疑惑，遞相問曰：「此侍縛迦善解佛意。」
爾時諸苾芻即問世尊：「看此侍縛迦善知佛意？」佛即告諸苾芻：「此侍縛迦非是今世善知佛意，亦前世之中善知佛意。汝等諦聽！」佛告諸苾芻：「往昔一村落中有一長者名曰善有，其家極富，后娶一妻，妊至十月乃生一女，至二十一日，集諸眷屬乞立名字，其眷屬等即與此孩女名曰善行。乃至復生一子，集諸眷屬乞立名字，其眷屬等與名曰善德。其長者作如是念：『我今有子，將諸財寶可往興生。』更作思念：『我若興生，於後多留財物，恐畏我妻用我財卻。』作此念已便少留財，自余貴寶于金瓶中而滿盛之，復以真珠珓珞瓶項蓋其瓶口，將至寒林馬耳樹下，掘坑埋之。別取資財即往興易，至他同所倍加得利，便更娶妻，乃至又誕多子。其前妻子漸為長大，而問母言：『我父何在？』母曰：『承聞汝父今在某城，多饒財貨甚得安寧。汝可往彼，父若見汝應相濟及。』子聞此語便詣父處，入於市內父子相見。父見子面即便識之，喚言：『汝從何來？欲何所至？』其子具陳上事，父知己子將歸住處，告言：『汝實莫向他言為是我子。』至於住處心生憐愛，洗浣衣服重加情念，自余妻息而問之言：『此是何人？』父言：『此是我友之子。』其餘子等見父加憐，而作是
【現代漢語翻譯】 現代漢語譯本：他們產生了疑惑，互相問道：『這位侍縛迦（Śivaka）很善於理解佛陀的意圖。』
當時，眾比丘問世尊：『看這位侍縛迦（Śivaka）很善於理解佛陀的意圖嗎？』佛陀告訴眾比丘：『這位侍縛迦（Śivaka）不僅今生善於理解佛陀的意圖，前世也很善於理解佛陀的意圖。你們仔細聽著！』佛陀告訴眾比丘：『過去，在一個村落中，有一位名叫善有（Su-dāna）的長者，他家非常富有。後來娶了一個妻子，懷孕十個月後生了一個女兒。到了第二十一天，召集所有親屬來為孩子取名字。親屬們給這個女孩取名為善行（Su-caritā）。後來又生了一個兒子，召集所有親屬來為孩子取名字。親屬們給他取名為善德（Su-guṇa）。這位長者這樣想：『我現在有了兒子，可以將所有財寶拿去經商。』他又進一步思考：『如果我去經商，以後留下很多財物，恐怕我的妻子會用掉我的財產。』想到這裡，他就只留下少量的財產，將其餘的珍貴財寶裝滿一個金瓶，又用珍珠瓔珞蓋住瓶口，將它帶到寒林（Śītavana）的馬耳樹下，挖坑埋了起來。另外拿了一些資金去經商，到其他地方后獲得了加倍的利潤，於是又娶了一個妻子，甚至又生了許多孩子。他之前的妻子和孩子漸漸長大，女兒問母親：『我的父親在哪裡？』母親說：『聽說你的父親現在在某個城市，有很多財富，生活得很安定。你可以去那裡找他，如果他見到你，應該會幫助你。』兒子聽到這些話后，就去了父親所在的地方，進入城市後父子相見。父親見到兒子的面容立刻認出了他，問道：『你從哪裡來？想去哪裡？』兒子詳細地講述了事情的經過。父親知道這是自己的兒子，便帶他回到住處，告訴他說：『你千萬不要對別人說你是我兒子。』回到住處后，父親對他產生了憐愛之心，為他洗衣服，更加關懷他。其他的妻子和孩子們問父親：『這個人是誰？』父親說：『這是我朋友的兒子。』其他的孩子們看到父親對他格外憐愛，心裡這樣想』
【English Translation】 English version: They became doubtful and asked each other, 'This Śivaka (Śivaka) is very good at understanding the Buddha's intention.'
At that time, the Bhikshus asked the World Honored One, 'Does this Śivaka (Śivaka) seem to understand the Buddha's intention well?' The Buddha told the Bhikshus, 'This Śivaka (Śivaka) is not only good at understanding the Buddha's intention in this life, but also in his previous lives. Listen carefully!' The Buddha told the Bhikshus, 'In the past, in a village, there was a wealthy elder named Su-dāna (Su-dāna). Later, he married a wife who, after ten months of pregnancy, gave birth to a daughter. On the twenty-first day, he gathered all the relatives to name the child. The relatives named the girl Su-caritā (Su-caritā). Later, another son was born, and all the relatives were gathered to name the child. The relatives named him Su-guṇa (Su-guṇa). The elder thought to himself, 'Now that I have a son, I can take all the treasures to do business.' He further pondered, 'If I go into business and leave a lot of wealth behind, I am afraid my wife will use up my property.' Thinking this, he only left a small amount of property, filled the rest of the precious treasures into a golden bottle, covered the mouth of the bottle with pearl necklaces, and took it to the Śītavana (Śītavana) under the horse-ear tree, where he dug a pit and buried it. He took some other funds to do business, and after going to other places, he gained double the profit, so he married another wife and even had many more children. His previous wife and children gradually grew up, and the daughter asked her mother, 'Where is my father?' The mother said, 'I heard that your father is now in a certain city, has a lot of wealth, and lives very peacefully. You can go there to find him, and if he sees you, he should help you.' After hearing these words, the son went to where his father was, and after entering the city, father and son met. The father recognized his son's face immediately and asked, 'Where did you come from? Where do you want to go?' The son explained the matter in detail. The father knew that this was his son, so he took him back to his residence and told him, 'You must not tell others that you are my son.' After returning to the residence, the father felt compassion for him, washed his clothes, and cared for him even more. The other wives and children asked the father, 'Who is this person?' The father said, 'This is the son of my friend.' The other children saw that the father showed him extra affection, and they thought to themselves'
念：『此必是子，侵我等財。』父便作念：『我今宜可與彼財本令還所住。若不如此，自餘子等定有妒心而傷害之。』父復作念：『若與彼財，為其物故，在此親戚恐殺害之。』即作書頌而與其子，作書頌已與子遣還。諸親在道即捉問言：『汝父與何等物？』答曰：『唯與一書。』諸人等曰：『必以方便令彼歸還。』隨意放之。便達本國，見母啟拜，母問：『汝于父邊得何等物？』答曰：『更不得物，唯與此書。』母曰：『汝父欺篾徒獲辛苦。』子言：『我父甚為智慧，實不輕蔑。』即讀其頌思惟句義，而解釋之。既了知已，即詣瓶處方掘取之，將至家中成大富貴。」佛言：「苾芻！過去父者，即我身是。彼其子者，今侍縛迦是。我以方便而教訓之，便知我意；今亦如是。」
爾時侍縛迦而作是念：「如來大金剛體，微少酥膏何以為足？應用二斤。」作是念已，即量取二斤熟酥膏，置佛缽中。世尊食已而殘少許與諸苾芻，苾芻禮謝世尊。於時提婆達多見此事已，而作是念：「我應食酥。」而問侍縛迦言：「沙門喬答摩蘇食幾多？」侍縛迦答曰：「正有二斤。」告言：「我亦欲食二斤。」侍縛迦曰：「如來世尊大金剛體，所食酥量能使消化，非汝所及。」提婆達多曰：「我今亦是大金剛體，何不能消？」即取二斤
【現代漢語翻譯】 現代漢語譯本：念道：『這一定是我的兒子，來侵佔我們的財產。』父親便想：『我現在應該把財產的本金還給他，讓他回到他住的地方。如果不這樣做，其他的兒子們一定會嫉妒而傷害他。』父親又想：『如果把財產給他，爲了這些財物，恐怕這邊的親戚會殺害他。』於是寫了一首偈頌給他兒子，寫完偈頌后就把兒子遣送回去。親戚們在路上就抓住他問：『你父親給了你什麼東西？』回答說：『只給了一封信。』親戚們說：『一定是用某種方法讓他自己回去。』就隨意地放了他。他便到達了自己的國家，見到母親叩拜，母親問：『你從你父親那裡得到了什麼東西？』回答說：『什麼也沒得到，只給了這封信。』母親說：『你父親欺騙你，白白地讓你辛苦一趟。』兒子說：『我的父親非常智慧，實在不是欺騙我。』就讀那首偈頌，思考其中的含義，並且解釋它。理解了之後，就到放瓶子的地方挖掘，取出了裡面的東西，帶回家中，變得非常富有。』佛說：『苾芻（Bhiksu，比丘）！過去的父親，就是我的前身。那個兒子，就是現在的侍縛迦（Sivaka）。我用方便法來教導他，他就明白了我的意思；現在也是這樣。』 這時，侍縛迦（Sivaka）心想：『如來（Tathagata）的金剛之身，這麼一點酥油怎麼夠呢？應該用二斤。』這樣想著，就量取了二斤熟酥油，放在佛的缽中。世尊（Bhagavan）吃完后還剩下一點，就分給各位苾芻（Bhiksu，比丘），苾芻（Bhiksu，比丘）們向世尊（Bhagavan）禮謝。當時，提婆達多（Devadatta）看到這件事後，心想：『我也應該吃酥油。』就問侍縛迦（Sivaka）說：『沙門喬答摩（Samana Gautama）吃了多少酥油？』侍縛迦（Sivaka）回答說：『正好二斤。』提婆達多（Devadatta）說：『我也要吃二斤。』侍縛迦（Sivaka）說：『如來世尊（Tathagata Bhagavan）是金剛之身，所吃的酥油能夠消化，不是你能比的。』提婆達多（Devadatta）說：『我現在也是金剛之身，為什麼不能消化？』就拿了二斤酥油。
【English Translation】 English version: He thought: 'This must be my son, coming to seize our property.' The father then thought: 'I should now return the principal of the property to him and let him return to where he lives. If I don't do this, the other sons will definitely be jealous and harm him.' The father further thought: 'If I give him the property, for the sake of these things, I fear the relatives here will kill him.' So he wrote a verse for his son, and after writing the verse, he sent the son back. The relatives caught him on the road and asked: 'What did your father give you?' He replied: 'Only a letter.' The relatives said: 'He must have used some method to make him return on his own.' They casually let him go. He then reached his own country, saw his mother and bowed. His mother asked: 'What did you get from your father?' He replied: 'I got nothing, only this letter.' His mother said: 'Your father deceived you, making you suffer in vain.' The son said: 'My father is very wise, he is not deceiving me.' He then read the verse, pondered its meaning, and explained it. After understanding it, he went to the place where the bottle was hidden, dug it up, took out the contents, brought them home, and became very wealthy.' The Buddha said: 'Bhikshus (Bhiksu, monks)! The father in the past was my former self. That son is the current Sivaka (Sivaka). I used skillful means to teach him, and he understood my intention; it is the same now.' At that time, Sivaka (Sivaka) thought: 'The Tathagata's (Tathagata) diamond body, how can such a small amount of ghee be enough? Two catties should be used.' Thinking this, he measured out two catties of cooked ghee and placed it in the Buddha's bowl. After the Bhagavan (Bhagavan) had eaten, a little remained, which he distributed to the Bhikshus (Bhiksu, monks), who bowed in gratitude to the Bhagavan (Bhagavan). At that time, Devadatta (Devadatta), seeing this, thought: 'I should also eat ghee.' He asked Sivaka (Sivaka): 'How much ghee did Samana Gautama (Samana Gautama) eat?' Sivaka (Sivaka) replied: 'Exactly two catties.' Devadatta (Devadatta) said: 'I also want to eat two catties.' Sivaka (Sivaka) said: 'The Tathagata Bhagavan (Tathagata Bhagavan) has a diamond body, and can digest the amount of ghee he eats, which is beyond your capacity.' Devadatta (Devadatta) said: 'I also have a diamond body now, why can't I digest it?' He then took two catties of ghee.
而便食之。至明清旦，佛所食酥皆悉消化，侍縛迦持粥來奉世尊，如來即食。提婆達多酥猶在腹，亦食其粥，腹即大痛，旋轉叫喚晝夜不安。阿難陀于自親族心有顧戀，聞其受痛情生悲愍，詣世尊所而白佛言：「提婆達多為多食酥未消吃粥，腹痛不安。」爾時如來即舒百福莊嚴功德千輻輪臂無畏相手，通徹山壁按提婆達多頂，告諸苾芻曰：「我于提婆達多及羅怙羅，心生平等更無有異。提婆達多諸痛苦劇皆悉除滅。」作是語已，時提婆達多眾苦頓除，從死得蘇，即觀其手方知佛臂，而作是念：「此是沙門喬答摩臂。」為提婆達多由無量劫來懷惡毒故，雖知承以佛威得脫劇苦，便作是語：「其悉達多善能學得如是醫療，以因此法能自濟人。」於是四面而出大聲：「如來世尊以誠實語，救提婆達多劇苦痛惱。」提婆達多眾及諸人，聞此聲時無不慶喜，皆共稱讚：「世尊神力不可思議，甚為奇特。」時諸苾芻詣提婆達多處告曰：「佛若不救，當死無疑。」提婆達多曰：「佛知善術，方欲眾人皆隨己故，而作斯法。」諸苾芻曰：「提婆達多勿出此語，宜速默然當自心觀，豈非佛救耶？」提婆達多曰：「何關彼能救我？腹內酥消痛苦自除。」時諸苾芻既聞此語知無恩報，詣世尊所而白佛言：「唯愿如來視聽提婆達多。世尊于彼有
【現代漢語翻譯】 現代漢語譯本 然後他就吃了那些酥油。到了第二天清晨，佛陀所吃的酥油都已經完全消化了。侍縛迦（Śivaka，人名）拿著粥來供養世尊，如來就吃了。提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛陀）腹中還有未消化的酥油，又吃了粥，肚子立刻劇痛，翻滾叫喚，日夜不得安寧。阿難陀（Ānanda，佛陀的十大弟子之一，以記憶力強著稱）因為對自己的親族心有顧念，聽到提婆達多受苦，心中生起悲憫，前往世尊處稟告佛陀說：『提婆達多因為多吃了酥油，還沒消化又吃粥，所以腹痛難安。』 當時如來就伸出具有百福莊嚴功德的千輻輪臂無畏手，穿透山壁按在提婆達多的頭頂，告訴眾比丘（bhikṣu，佛教出家男眾）說：『我對提婆達多和羅怙羅（Rāhula，佛陀的兒子）心生平等，沒有絲毫差別。提婆達多的一切劇烈痛苦都將消除。』說完這些話后，當時提婆達多的所有痛苦立刻消除，從瀕死狀態甦醒過來，立刻看到按在自己頭頂的手，才知道是佛陀的手臂，於是心中想：『這是沙門（śrāmaṇa，出家修行者）喬答摩（Gautama，釋迦牟尼佛的姓）的手臂。』 因為提婆達多從無量劫以來就懷有惡毒之心，雖然知道是憑藉佛陀的威神力才得以脫離劇烈痛苦，卻還是說出這樣的話：『那個悉達多（Siddhartha，釋迦牟尼佛的本名）很會學習，掌握了這樣的醫療方法，因此能夠自救救人。』於是四面傳出大聲：『如來世尊用誠實的話語，救了提婆達多劇烈的痛苦。』提婆達多的黨羽和眾人，聽到這個聲音時無不歡喜，都共同稱讚：『世尊的神力不可思議，真是奇特。』 當時眾比丘前往提婆達多處告訴他說：『如果不是佛陀救你，你必定會死無疑。』提婆達多說：『佛陀知道一些好的醫術，只是想讓眾人都跟隨他，才使用這種方法。』眾比丘說：『提婆達多不要說這樣的話，應該立刻閉嘴，好好觀察自己的內心，難道不是佛陀救了你嗎？』提婆達多說：『這和他有什麼關係，能救我？我腹內的酥油消化了，痛苦自然就消除了。』 當時眾比丘聽了這些話，知道他毫無感恩之心，前往世尊處稟告佛陀說：『希望如來能親自聽聽看看提婆達多。世尊對他有恩
【English Translation】 English version Then he ate it. By the next morning, all the ghee that the Buddha had eaten was completely digested. Śivaka (a person's name) brought porridge to offer to the World-Honored One, and the Tathagata (Tathāgata, 'the Thus Come One', an epithet of the Buddha) ate it. Devadatta (Devadatta, Buddha's cousin who later betrayed him) still had undigested ghee in his stomach, and he also ate the porridge, causing him immediate and severe abdominal pain. He writhed and cried out, unable to find peace day or night. Ānanda (Ānanda, one of the Buddha's ten principal disciples, known for his excellent memory), out of concern for his own relatives, felt compassion upon hearing of Devadatta's suffering. He went to the World-Honored One and reported, 'Devadatta ate too much ghee, and before it was digested, he ate porridge, causing him to suffer from severe abdominal pain.' At that time, the Tathagata extended his arm, adorned with a hundred blessings, a thousand-spoked wheel of merit, and a fearless hand, penetrating the mountain wall and placing it on Devadatta's head. He then said to the bhikṣus (bhikṣu, Buddhist monks): 'I regard Devadatta and Rāhula (Rāhula, Buddha's son) with equal mind, without any difference. All of Devadatta's intense suffering will be eliminated.' After saying this, all of Devadatta's suffering immediately ceased, and he revived from the brink of death. He then saw the hand on his head and realized it was the Buddha's arm, thinking, 'This is the arm of the śrāmaṇa (śrāmaṇa, wandering ascetics) Gautama (Gautama, the Buddha's family name).' Because Devadatta had harbored malice for countless kalpas (kalpa, an aeon), even though he knew he had been saved from intense suffering by the Buddha's power, he still said, 'That Siddhartha (Siddhartha, the Buddha's given name) is skilled at learning and has mastered such medical techniques, enabling him to save himself and others.' Then a loud voice spread in all directions, 'The Tathagata, the World-Honored One, with truthful words, has saved Devadatta from intense pain and suffering.' Devadatta's followers and the people, upon hearing this voice, were all delighted and praised, 'The World-Honored One's divine power is inconceivable and truly remarkable.' At that time, the bhikṣus went to Devadatta and told him, 'If the Buddha had not saved you, you would surely have died.' Devadatta said, 'The Buddha knows some good medical techniques and is using this method to make everyone follow him.' The bhikṣus said, 'Devadatta, do not speak such words. You should immediately be silent and observe your own mind. Was it not the Buddha who saved you?' Devadatta said, 'What does it have to do with him that he saved me? The ghee in my stomach has digested, and the pain has naturally subsided.' At that time, the bhikṣus, having heard these words and knowing that he was ungrateful, went to the World-Honored One and reported, 'May the Tathagata personally hear and see Devadatta. The World-Honored One has been kind to him.'
大慈悲，彼今無恩無報。」
根本說一切有部毗奈耶破僧事卷第十四 大正藏第 24 冊 No. 1450 根本說一切有部毗奈耶破僧事
根本說一切有部毗奈耶破僧事卷第十五
大唐三藏法師義凈奉 制譯
佛告諸苾芻：「提婆達多非為今時無恩無報，從昔已來亦無恩無報。汝等善聽，我當爲說。」攝頌曰。
佛告諸苾芻：「乃往古昔此婆羅痆斯城有一大村，去村不遠有一大林，花果茂盛流泉浴池。有一仙人名憍尸迦，在彼林中，每食墮落之果，衣服樹皮；心大慈悲，種種禽獸皆咸依附。有一母像在彼林中，當產之時聞師子吼，心大驚怖失大小便，棄子而走，出於林中。時仙採果，見小象子知其失母，仙起慈心慜彼象子，尋覓其母，求不能得，遂收象子至自住處，而鞠養之如子無異。既漸長大，便壞仙處花果樹木。仙既見已遂即嗔責，像知仙瞋更不損林。像又漸大心極猛盛，后復損林，仙又訶責，像無怖懼。仙加苦嗔，像起害心欲踐仙人。仙走入室，像以鼻牙損仙半屋，便即自走。時樹林神即說頌曰。」
佛告諸苾芻：「往昔仙人者，今我身是。往昔象者，今提婆達多是。往昔無恩，今亦如是，無有善報，汝等當知！」
佛告諸苾芻：「提婆達多復有無恩無報
【現代漢語翻譯】 現代漢語譯本： 『大慈悲，他現在是無恩無報的。』
《根本說一切有部毗奈耶破僧事》卷第十四 大正藏第24冊 No. 1450 《根本說一切有部毗奈耶破僧事》
《根本說一切有部毗奈耶破僧事》卷第十五
大唐三藏法師義凈奉 敕譯
佛告訴各位苾芻（bhiksu，比丘）: 『提婆達多（Devadatta，人名）不是現在才無恩無報，從過去以來就是這樣。你們好好聽著，我來為你們說。』 總結的偈頌說：
佛告訴各位苾芻：『很久以前，在婆羅痆斯城（Varanasi，古印度城市）有一個大村莊，離村莊不遠的地方有一片大森林，花果茂盛，有流動的泉水和水池。有一位仙人名叫憍尸迦（Kausika，人名），住在那個森林裡，每天吃掉落的果實，穿樹皮做的衣服；他心懷大慈悲，各種禽獸都依附於他。有一隻母像在那片森林裡，臨產的時候聽到獅子的吼叫，心裡非常害怕，大小便失禁，丟下小象就跑了，跑出了森林。當時仙人正在採摘果實，看見小象，知道它失去了母親，仙人起了慈悲心，憐憫這隻小象，尋找它的母親，但沒有找到，於是就把小像帶回自己住的地方，像養育自己的孩子一樣養育它。小象漸漸長大，就開始破壞仙人住處的花果樹木。仙人看見后就責罵它，像知道仙人生氣了，就不再破壞森林。像又漸漸長大，心裡非常兇猛，後來又破壞森林，仙人又呵斥它，像卻毫不畏懼。仙人更加嚴厲地責罵，像就起了害心，想要踩死仙人。仙人跑進屋裡，像用鼻子和牙齒毀壞了仙人一半的房屋，然後就自己跑開了。當時樹林的神就說了這首偈頌：』
佛告訴各位苾芻：『過去的仙人，就是現在的我。過去的象，就是現在的提婆達多。過去無恩，現在也一樣，沒有善報，你們應當知道！』
佛告訴各位苾芻：『提婆達多還有無恩無報的事情……』
【English Translation】 English version: 『Great compassion, but now he is ungrateful and unrequiting.』
Vinaya in the Mūlasarvāstivāda School - Breaking the Sangha, Volume 14 Taisho Tripitaka Volume 24 No. 1450 Vinaya in the Mūlasarvāstivāda School - Breaking the Sangha
Vinaya in the Mūlasarvāstivāda School - Breaking the Sangha, Volume 15
Translated under Imperial Order by the Tripitaka Master Yijing of the Great Tang Dynasty
The Buddha told the bhiksus (bhiksu, monks): 『Devadatta (Devadatta, a name) is not ungrateful and unrequiting only now; he has been so since the past. Listen carefully, and I will tell you.』 The summary verse says:
The Buddha told the bhiksus: 『In the ancient past, in the city of Varanasi (Varanasi, an ancient Indian city), there was a large village. Not far from the village was a large forest, lush with flowers and fruits, with flowing streams and ponds. There was a hermit named Kausika (Kausika, a name) who lived in that forest, eating fallen fruits and wearing clothes made of tree bark. He had great compassion, and various birds and beasts all relied on him. There was a mother elephant in that forest who, when about to give birth, heard the roar of a lion, became very frightened, lost control of her bowels and bladder, abandoned her baby elephant, and ran out of the forest. At that time, the hermit was picking fruits and saw the baby elephant. Knowing that it had lost its mother, the hermit felt compassion and pity for the baby elephant. He searched for its mother but could not find her, so he took the baby elephant back to his dwelling and raised it as if it were his own child. As the elephant gradually grew, it began to destroy the flowers, fruits, trees, and plants in the hermit's dwelling. When the hermit saw this, he scolded it. The elephant knew that the hermit was angry and stopped destroying the forest. As the elephant grew even larger and became very fierce, it later destroyed the forest again. The hermit scolded it again, but the elephant was not afraid. The hermit scolded it even more harshly, and the elephant developed a desire to harm the hermit and wanted to trample him to death. The hermit ran into his hut, and the elephant damaged half of the hermit's house with its trunk and tusks, and then ran away on its own. At that time, the spirit of the forest spoke this verse:』
The Buddha told the bhiksus: 『The hermit of the past is who I am now. The elephant of the past is who Devadatta is now. He was ungrateful in the past, and he is the same now, without good requital. You should all know this!』
The Buddha told the bhiksus: 『Devadatta also has instances of being ungrateful and unrequiting...』
之行。汝等諦聽！往昔此波羅痆斯時有國王名大帝釋軍，國土豐饒人皆快樂。王有夫人號為月光，但所作夢皆有真實。于彼國內有一菩薩而作鹿王，其形金色殊勝端正，人所見者無有厭足。自知端正心常怖畏，恒怕獵師常藏其身。時諸禽獸互相解語，時有一烏詣鹿王所心生愛念，作如是語：『阿舅！云何驚怖食草？』金色鹿王便即報曰：『我為端正，一切獵師若見我者，恐相殺害，為此食草心常驚怖。』烏尋報曰：『我于夜中亦怕鵂鹠，我等與舅，從今已去更相守護。若於白日，我處高樹監察好惡，有事報王。若至夜中，王當觀視有事報我。』于彼國中有一大河在於林側，時有二人先有怨仇，忽然相逢。一人力勝，遂縛怨人擲于河中，其水流急彼人漂溺，便作是言：『誰能救得我者，我與作奴？』時彼鹿王與五百眷屬至河飲水，聞此聲已起慈悲心，便入水中欲救溺人。是時老烏來詣王所，便即告言：『此黑頭蟲，都無恩義，勿須救拔，若得離難必害鹿王。』時彼鹿王為慈悲故，不取烏言，往溺人所揹負而出。既到岸上，以口解繩待蘇息已，便即報言：『子須當知，此是歸路，汝當好去。』時彼溺人胡跪合掌報鹿王言：『我于王邊更得此命，愿常供侍為奴，以報王恩。』時彼鹿王即說頌曰：
「『不用汝為奴， 亦
【現代漢語翻譯】 現代漢語譯本 之行。你們仔細聽！過去在波羅奈斯（Bārāṇasī，古印度城市名）這個地方，有一位國王名叫大帝釋軍（Mahādīkshasena），他的國家富饒，人民快樂。國王有一位夫人，名為月光（Chandrā），她所做的夢都應驗。在那國內，有一位菩薩轉世為鹿王，它的身形是金色的，非常殊勝端正，人們見了沒有不喜歡的。鹿王因為自己長得端正而常常感到害怕，總是害怕獵人，所以總是躲藏自己的身形。當時禽獸之間可以互相理解語言，有一隻烏鴉來到鹿王那裡，心生愛慕之情，這樣說道：『阿舅！你為什麼害怕吃草呢？』金色的鹿王便回答說：『我因為長得端正，所有的獵人如果見到我，恐怕會殺害我，因此吃草的時候心裡常常感到害怕。』烏鴉隨即回答說：『我在夜裡也害怕鵂鹠（xiū liú，貓頭鷹的一種），我們和您，從今以後互相守護。如果在白天，我處在高高的樹上監察好壞情況，有事就報告給您。如果到了夜裡，您應當觀察情況，有事就告訴我。』 在那國家中，有一條大河在森林旁邊，當時有兩個人先前有仇怨，忽然相遇。其中一人力氣大，於是捆綁了仇人，扔到河中，河水湍急，那人漂浮沉溺，便說道：『誰能救我，我就給他做奴隸？』當時鹿王帶著五百眷屬到河邊飲水，聽到這個聲音后，生起慈悲心，便進入水中想要救那個溺水的人。這時老烏鴉來到鹿王那裡，便告訴他說：『這個黑頭蟲，一點恩義都沒有，不要救他，如果他脫離了危難，一定會加害鹿王。』當時鹿王因為慈悲的緣故，沒有聽烏鴉的話，前往溺水的人那裡，揹著他出來。到了岸上后，用嘴解開繩子，等他甦醒后，便告訴他說：『你應當知道，這是回去的路，你好好走吧。』當時那個溺水的人跪下合掌對鹿王說：『我從您這裡再次得到生命，願意常常侍奉您做奴隸，來報答您的恩情。』當時鹿王就說了頌偈（sòng jì，佛教詩歌）說： 『不用你做奴隸， 也不需要你的報答。』
【English Translation】 English version The Journey. Listen closely! In the past, in the city of Bārāṇasī (Bārāṇasī, an ancient Indian city), there was a king named Mahādīkshasena (Mahādīkshasena), whose kingdom was prosperous and people were happy. The king had a queen named Chandrā (Chandrā), whose dreams always came true. In that country, there was a Bodhisattva reborn as a Deer King, whose form was golden, exceptionally beautiful and upright, and people never tired of seeing him. The Deer King, because of his beauty, was always afraid, constantly fearing hunters, so he always hid himself. At that time, birds and beasts could understand each other's language, and a crow came to the Deer King, feeling affection for him, and said: 'Uncle! Why are you afraid while eating grass?' The golden Deer King then replied: 'Because I am beautiful, all the hunters, if they see me, are afraid they will kill me, therefore I am always afraid in my heart when eating grass.' The crow immediately replied: 'I am also afraid of owls (xiū liú, a type of owl) at night, we and you, from now on, will protect each other. If it is daytime, I will be on a high tree monitoring good and bad situations, and report to you if anything happens. If it is night, you should observe the situation and tell me if anything happens.' In that country, there was a large river beside the forest, and at that time two people who had previous grudges suddenly met. One of them was strong, so he tied up his enemy and threw him into the river. The river was rapid, and the man floated and sank, and said: 'Who can save me, I will be his slave?' At that time, the Deer King, with five hundred followers, came to the river to drink water, and upon hearing this voice, he felt compassion and entered the water to save the drowning man. At this time, the old crow came to the Deer King and told him: 'This black-headed insect has no gratitude at all, do not save him, if he escapes from danger, he will surely harm the Deer King.' At that time, the Deer King, because of compassion, did not listen to the crow's words, and went to the drowning man, carrying him out on his back. After reaching the shore, he untied the ropes with his mouth, and after he woke up, he told him: 'You should know that this is the way back, you should go well.' At that time, the drowning man knelt down and put his palms together, saying to the Deer King: 'I have received life again from you, and I am willing to serve you as a slave to repay your kindness.' At that time, the Deer King spoke a verse (sòng jì, Buddhist poetry) saying: 'I don't need you as a slave, nor do I need your repayment.'
不須承事； 但莫說見我， 恐彼取我皮。
「『我今于汝更求一事，汝隨我願勿言見我，即是報恩。何以故？我身端嚴色相具足，恐彼人知殺我取皮，是故莫說見我在此。』彼人答言：『敬從王愿，我定不說。』即起合掌右繞三匝作禮而去。
「爾時月光夫人，受五欲樂疲極而睡，於後夜中夢見鹿王，身皮金色微妙端嚴，坐師子座，為諸國王及諸人眾說甚深法。夢中思惟：『我作此夢定是真實。』歡喜而寤，即向于王說夢所見。王既聞已信其所夢，心生驚怪：『何得有鹿處師子座為眾說法？』時月光夫人為王陳說悅意之語，王大歡喜，即便慇勤請王，為覓金色之鹿。王敕群臣，國內獵師總召令集。諸臣奉命，召諸獵師將詣王所。王問獵師：『我聞國內有金色鹿，汝等見不？若有見者，以軟繩系勿令傷損，將來見我。』時諸獵師白大王言：『我獵多年，不見此鹿亦不曾聞。大王既聞，鹿在何處？請為王捉。』王敕諸臣，擊鼓宣令：『訪有見者來報我知，我即當賞五百聚落。』諸臣受教，擊鼓集眾宣王賞募。時彼溺人聞王重募，即便作念：『我今貧困，為欲貪求王之重賞？為當報恩不說其鹿？』」
佛告諸苾芻：「世間常法，一切有情五欲所繫，無惡不作。時彼溺人心貪五欲，即思往時被怨執
【現代漢語翻譯】 現代漢語譯本： 『不需要侍奉我；但不要說見過我，恐怕他們會取我的皮。』 『我現在再向你請求一件事，你順從我的意願，不要說見過我，這就是報答我的恩情。為什麼呢？我的身體端正莊嚴，色相具足，恐怕那些人知道後會殺我取皮，所以不要說見過我在這裡。』那個人回答說：『我恭敬地聽從您的意願，我一定不說。』隨即起身合掌，右繞三圈，作禮后離去。 當時，月光夫人享受五欲之樂，疲憊不堪而睡著了，在後半夜夢見鹿王，身皮金色，微妙端嚴，坐在獅子座上，為各位國王以及眾人宣說甚深佛法。夢中思惟：『我做的這個夢一定是真實的。』歡喜地醒來，隨即向國王述說夢中所見。國王聽了之後，相信她所做的夢，心中感到驚怪：『怎麼會有鹿坐在獅子座上為眾人說法呢？』當時，月光夫人為國王陳述悅耳動聽的話語，國王非常高興，便慇勤地請求國王，為他尋找金色的鹿。國王命令群臣，將國內的獵人全部召集起來。各位大臣奉命，召集各位獵人前往國王處。國王問獵人：『我聽說國內有金色的鹿，你們見過嗎？如果有人見過，用柔軟的繩子繫住，不要讓它受傷，帶過來見我。』當時，各位獵人稟告大王說：『我們打獵多年，沒有見過這種鹿，也沒有聽說過。大王既然聽說了，鹿在哪裡呢？請您為大王捉住它。』國王命令各位大臣，擊鼓宣令：『有人見到金鹿來告訴我，我將賞賜五百個聚落。』各位大臣接受命令，擊鼓召集眾人，宣揚國王的賞賜。當時，那個溺水的人聽到國王重金懸賞，便心想：『我現在貧困，是爲了貪求國王的重賞呢？還是應當報恩，不說出鹿的下落呢？』 佛告訴各位比丘：『世間的常態是，一切有情眾生被五欲所束縛，無惡不作。當時那個溺水的人貪圖五欲，便想到過去被怨恨的人抓住的事情。』
【English Translation】 English version: 'There is no need to serve me; but do not say you have seen me, lest they take my skin.' 'I now ask you for one more thing: follow my wish and do not say you have seen me, and that will be repaying my kindness. Why? My body is upright and dignified, my appearance is complete, and I fear that if people know, they will kill me and take my skin, so do not say you have seen me here.' That person replied, 'I respectfully follow your wish, I will definitely not say it.' Then he rose, put his palms together, circumambulated three times to the right, paid homage, and left. At that time, Lady Moonlight, having indulged in the pleasures of the five desires, was exhausted and fell asleep. In the middle of the night, she dreamed of the Deer King, whose skin was golden, subtle, dignified, and who was sitting on a lion's throne, expounding the profound Dharma to the kings and the multitude. In her dream, she thought, 'This dream I have had must be true.' She awoke with joy and immediately told the king what she had seen in her dream. After hearing this, the king believed her dream and was astonished in his heart: 'How can a deer be sitting on a lion's throne expounding the Dharma to the multitude?' At that time, Lady Moonlight spoke pleasing words to the king, and the king was very pleased and earnestly requested the king to find the golden deer for him. The king ordered his ministers to summon all the hunters in the country. The ministers obeyed the order and summoned the hunters to the king's presence. The king asked the hunters, 'I have heard that there is a golden deer in the country, have you seen it? If anyone has seen it, tie it with a soft rope, do not injure it, and bring it to me.' At that time, the hunters reported to the great king, 'We have been hunting for many years and have not seen this deer, nor have we heard of it. Now that the great king has heard of it, where is the deer? Please catch it for the great king.' The king ordered his ministers to beat the drums and proclaim, 'If anyone sees the golden deer, come and tell me, and I will reward them with five hundred settlements.' The ministers received the order, beat the drums to gather the people, and proclaimed the king's reward. At that time, the drowning man heard of the king's heavy reward and thought to himself, 'I am now poor, should I be greedy for the king's reward? Or should I repay the kindness and not reveal the whereabouts of the deer?' The Buddha told the Bhikshus, 'It is the common practice of the world that all sentient beings are bound by the five desires and will do anything evil. At that time, the drowning man was greedy for the five desires and thought of the time when he was caught by the person he hated.'
縛。復作是念：『我今背恩欲報彼怨，不懼未來如前苦事，應報其怨。』作是念已詣王宮門，見種種莊嚴依王正法，使守門者白大王知。王既聞已即喚令入，其人報王：『于山林中具諸花果。有一鹿王，身皮金色千鹿圍繞，至極端正。我知其處令王得見。』王聞語已心大歡喜，召諸群臣將其兵眾，外國朝者見王嚴駕，亦皆隨從。其人引前往鹿王所，佈兵圍繞。時彼鹿王親友之烏，恒在高樹，遙見兵眾來漸近林中。烏即下樹報鹿王言：『前被溺人是背恩者，王不須救，不用我言。』鹿王問言：『有何所以？』烏答鹿王：『前者溺人將諸兵眾，來獵鹿王。』時彼千鹿聞兵眾聲，驚怖走散。是時鹿王即作是念：『我今若走，彼諸兵眾尋覓於我，亦殺千鹿；我寧守死，活彼千鹿。』作是念已，爾時鹿王詣國王所，往時溺人遙見鹿王，即舉兩手指示王言：『金色鹿王彼來者是。』」
佛告諸苾芻：「眾生若造極惡業者，不待來生今即見受。被溺之人，由不知恩造惡業故，手指鹿訖手即墮地。王見是事怪而問言：『何忽如是兩手墮落？』時彼溺人苦痛悲泣，即便向王以頌答曰：
「『穿墻盜物者， 此不名為賊； 有恩而不報， 是名為大賊。』
「王聞此語即問彼人：『此頌何義？我今不解。』時彼溺人
【現代漢語翻譯】 現代漢語譯本： 那人又這樣想：『我現在背棄恩情，想要報復他，不害怕未來像以前一樣的苦事，應該報復他的怨恨。』這樣想完，就前往王宮門口，看到種種莊嚴依照國王的正法，於是讓守門的人稟告大王。國王聽了之後，就召見他進來，那人稟告國王說：『在山林中具備各種花果。有一隻鹿王，身披金色毛皮，有上千隻鹿圍繞著它，極其端正。我知道它的所在之處，讓大王能夠見到它。』國王聽了這話，心裡非常歡喜，召集各位大臣，帶領兵眾，外國來朝見的人看到國王盛大的儀仗，也都跟隨前往。那人帶領他們前往鹿王所在的地方，佈置兵力包圍起來。當時鹿王親近的朋友烏鴉，經常在高高的樹上，遠遠地看到兵眾來臨，漸漸靠近樹林中。烏鴉就從樹上下來，告訴鹿王說：『先前被淹沒的人是個背棄恩情的人，大王不必救他，不聽我的話。』鹿王問道：『有什麼緣故嗎？』烏鴉回答鹿王說：『先前被淹沒的人帶領著兵眾，來獵殺鹿王。』當時那一千隻鹿聽到兵眾的聲音，驚慌害怕地四處逃散。這時鹿王就想：『我現在如果逃走，那些兵眾尋找我，也會殺死那一千隻鹿；我寧願守在這裡等死，保全那一千隻鹿的性命。』這樣想完，當時鹿王就前往國王所在的地方，先前被淹沒的人遠遠地看到鹿王，就舉起雙手指示國王說：『金色的鹿王，來的就是它。』 佛告訴各位比丘：『眾生如果造作極惡的罪業，不用等到來世，今生就能見到果報。被淹沒的人，由於不知恩圖報，造作惡業的緣故，手指鹿王之後，手就立刻掉落在地上。』國王看到這件事，感到奇怪，就問他說：『為什麼會這樣，兩隻手都掉落了？』當時那個被淹沒的人痛苦悲傷地哭泣，就用一首偈頌回答國王說： 『穿墻盜竊東西的人， 不能稱作是賊； 有恩情而不報答， 這才是最大的賊。』 國王聽了這話，就問那個人說：『這首偈頌是什麼意思？我現在不明白。』當時那個被淹沒的人
【English Translation】 English version: Then he thought, 'Now I will betray kindness and seek revenge, not fearing future suffering like before. I should repay his resentment.' Having thought this, he went to the palace gate and saw various decorations according to the king's righteous law. He had the gatekeeper inform the king. Upon hearing this, the king summoned him in. The man reported to the king, 'In the mountains and forests, there are various flowers and fruits. There is a Deer King, with golden fur and surrounded by a thousand deer, extremely upright. I know where he is, so the king can see him.' The king was delighted upon hearing this and summoned his ministers, leading his troops. Foreign dignitaries who came to pay homage saw the king's grand procession and followed along. The man led them to the Deer King's location, deploying troops to surround it. At that time, the Deer King's close friend, a crow, was always on a high tree. From afar, he saw the troops approaching the forest. The crow descended from the tree and told the Deer King, 'The man who was previously drowning is ungrateful. The king should not save him, do not listen to me.' The Deer King asked, 'What is the reason?' The crow replied to the Deer King, 'The man who was previously drowning is leading troops to hunt the Deer King.' At that time, the thousand deer heard the sound of the troops and scattered in fear. Then the Deer King thought, 'If I flee now, the troops will search for me and kill the thousand deer as well. I would rather stay and die, saving the lives of the thousand deer.' Having thought this, the Deer King went to the king's location. The man who was previously drowning saw the Deer King from afar and raised both hands, pointing to the king, saying, 'The golden Deer King, the one coming is him.' The Buddha told the bhikshus, 'If sentient beings commit extremely evil deeds, they will see the retribution in this life, without waiting for the next. The man who was drowning, because of his ingratitude and evil deeds, his hand immediately fell to the ground after pointing at the Deer King.' The king saw this and was surprised, asking, 'Why did both hands fall like this?' Then the man who was drowning wept in pain and replied to the king with a verse: 'One who steals by breaking through walls, Is not called a thief; One who is ungrateful for kindness, Is called a great thief.' The king heard this and asked the man, 'What is the meaning of this verse? I do not understand it now.' Then the man who was drowning
即便為王具說前事。王聞是已，為不知恩溺人說頌報曰：
「『無恩溺人， 何故汝身， 不陷入地？ 何故汝舌， 不破百分？ 何故金剛， 執持刀杖， 不殺害汝？ 一切鬼神， 何不打汝？ 汝極背恩， 何故少報？』
「王知彼鹿是大菩薩有大威德，告諸臣言：『應與鹿王設大供養，卿等速回掃灑道路，懸繒幡蓋燒眾名香，我與鹿王俱來入城。』諸臣聞敕具依王教。是時國王令金色鹿在前而行，國王大臣隨鹿王后，入婆羅痆斯城，于宮門前置師子座，種種莊嚴請鹿王坐。王及月光夫人，後宮婇女王子人民，圍繞而坐。是時鹿王方說妙法，王及夫人一切大眾，既聞法已，即請鹿王為受五戒，一切有情願歸菩提。王見是已心大歡喜，向鹿王言：『王所游處山林曠野，悉施鹿王。我從今後永斷殺生，亦令國人不得遊獵，愿諸有情，于諸住處心無怖畏。』」
佛告諸苾芻：「爾時鹿王者，今我身是。時無恩溺人，今提婆達多是。過去無恩，今亦如是。」
佛告諸苾芻：「提婆達多復有無恩無報之行。汝等諦聽！往昔婆羅痆斯邊界聚落，于中有一作花鬘人，其聚落傍有一河水，作花鬘人每常渡水取花來去。後於一時欲渡河水，於此河中非時得一庵沒羅果，持詣王城
【現代漢語翻譯】 現代漢語譯本 即便國王為他講述了之前發生的事情。國王聽完后，為這個不知感恩反而恩將仇報的人說了下面的偈頌： 『你這個毫無感恩之心的人，為什麼你的身體沒有陷進地裡？為什麼你的舌頭沒有裂成一百份？為什麼手持刀杖的金剛神沒有殺死你？為什麼所有的鬼神沒有擊打你？你如此背信棄義，為什麼只受到這麼少的報應？』 國王知道這隻鹿是大菩薩，具有偉大的威德，於是告訴眾臣說：『應該為鹿王準備盛大的供養，你們快去打掃道路，懸掛綵帶和幡蓋，焚燒各種名貴的香，我將和鹿王一同進入城中。』眾臣聽了命令，都按照國王的指示去做。當時，國王讓金色的鹿走在前面，國王和大臣們跟在鹿王后面，進入婆羅痆斯（Varanasi）城，在宮門前設定了獅子座，用各種裝飾品莊嚴佈置，請鹿王坐上去。國王和月光夫人，以及後宮的妃嬪、王子和百姓，都圍繞著鹿王坐下。這時，鹿王開始宣說微妙的佛法，國王、夫人和所有大眾聽了佛法后，就請鹿王為他們傳授五戒，所有有情眾生都發愿歸向菩提（Bodhi，覺悟）。國王看到這些，心中非常歡喜，對鹿王說：『大王您所遊歷的山林曠野，我都全部施捨給您。我從今以後永遠斷絕殺生，也命令我的國民不得進行遊獵，愿所有的有情眾生，在他們居住的地方都能心中沒有恐懼。』 佛陀告訴各位比丘（Bhikkhus，佛教僧侶）：『當時的鹿王，就是現在的我。當時的那個忘恩負義的人，就是現在的提婆達多（Devadatta）。過去忘恩負義，現在也是這樣。』 佛陀告訴各位比丘：『提婆達多還有其他忘恩負義的行為。你們仔細聽！過去在婆羅痆斯（Varanasi）邊界的一個村落里，住著一個製作花鬘（garland）的人，這個村落旁邊有一條河，製作花鬘的人經常渡河去採花。後來有一次，他想要渡河，在這條河中意外地得到了一顆庵沒羅（Amra）果，就拿著它前往王城。
【English Translation】 English version Even the king told him the previous events. After hearing this, the king spoke the following verses to the ungrateful person who repaid kindness with evil: 『You ungrateful person, why hasn't your body sunk into the ground? Why hasn't your tongue split into a hundred pieces? Why haven't the Vajra (Vajra, a mythical weapon) gods holding swords and staffs killed you? Why haven't all the ghosts and spirits struck you? You are so ungrateful, why have you received so little retribution?』 The king knew that this deer was a great Bodhisattva (Bodhisattva, an enlightened being) with great power and virtue, so he told his ministers: 『We should prepare a grand offering for the Deer King. You should quickly sweep the roads, hang banners and canopies, and burn various precious incenses. I will enter the city with the Deer King.』 The ministers, upon hearing the order, did as the king instructed. At that time, the king had the golden deer walk in front, and the king and his ministers followed behind the Deer King, entering the city of Varanasi (Varanasi, an ancient city in India). In front of the palace gate, they set up a lion throne, adorned with various decorations, and invited the Deer King to sit on it. The king, Queen Moonlight, the concubines of the harem, the princes, and the people all sat around the Deer King. At this time, the Deer King began to expound the wonderful Dharma (Dharma, the teachings of Buddha). After the king, the queen, and all the assembly heard the Dharma, they requested the Deer King to transmit the five precepts to them, and all sentient beings vowed to take refuge in Bodhi (Bodhi, enlightenment). Seeing this, the king was overjoyed and said to the Deer King: 『All the mountains, forests, and wilderness that Your Majesty travels through, I will donate entirely to you. From now on, I will forever abstain from killing, and I will also order my people not to hunt. May all sentient beings be free from fear in their dwellings.』 The Buddha told the Bhikkhus (Bhikkhus, Buddhist monks): 『The Deer King at that time is who I am now. The ungrateful person at that time is Devadatta (Devadatta, a disciple of Buddha who later became his rival) now. Ungratefulness in the past is the same as it is now.』 The Buddha told the Bhikkhus: 『Devadatta also has other ungrateful and unrequited actions. Listen carefully! In the past, in a village on the border of Varanasi (Varanasi, an ancient city in India), there lived a garland maker. Beside the village was a river, and the garland maker often crossed the river to gather flowers. Later, on one occasion, he wanted to cross the river and unexpectedly obtained an Amra (Amra, a type of fruit) fruit in the river, which he took to the royal city.
與守門者，守門者得轉餉通事。通事人得便奉進王，王得其果復與王妃，妃得其果即便食之。以果香美復從王索，王復問彼通事之人：『何處得果？』通事人答：『我于守門人邊得之。』王即遣喚守門人問：『果汝從何得？』守門人云：『我于花鬘人邊而得此果。』王復遣喚作花鬘人問言：『何處得果？』花鬘人答：『于河中得。』王語作花鬘人：『汝往河所更覓此果。』其花鬘人既得敕已，自赍糧食復往河所，尋水而覓行至一山，于高崖上遙見果樹。其巖險絕，一切獼猴皆不能上，何況於人？其作鬘人多日尋覓，無有上處，糧食復盡，其人心念：『我得王教令覓其果，今既不獲如何得歸？』作是念已不顧身命，手攀險崖漸漸而上，未到果所遂便墜落，下有深𡼏墮在其中。
「時有菩薩作獼猴王遊行山谷，見花鬘人墮在深坑受諸饑苦。菩薩發心救諸含識，善巧方便，時獼猴王遂設其計，取一大石輕重如人，即便揹負調習運轉，知得出坑，遂負鬘人漸漸而出。由此疲極身體乏困。當於彼時，一切禽獸悉解人語。時獼猴王問花鬘人：『汝因何事落在深坑？』時花鬘人廣如上說。是時菩薩便作是念：『此採果人不得其果，必當受罪。我今應可與取庵沒羅果。』菩薩雖困，遂升高巖摘取其果，擲與鬘人。彼人得已便自食
【現代漢語翻譯】 現代漢語譯本 守門人通過轉餉通事（負責傳遞物品和訊息的人）得到果實。轉餉通事方便時將果實獻給國王，國王得到果實后又給王妃，王妃得到果實就吃了。因為果實香甜美味，王妃又向國王索要。國王便問那個通事：『這果實從哪裡來的？』通事回答：『我從守門人那裡得到的。』國王立即派人叫來守門人問：『這果實你是從哪裡得到的？』守門人說：『我從製作花鬘的人那裡得到的。』國王又派人叫來製作花鬘的人問：『從哪裡得到果實？』製作花鬘的人回答：『從河裡得到的。』國王對製作花鬘的人說：『你到河邊再去尋找這種果實。』那個製作花鬘的人接到命令后，自己帶著糧食又到河邊，沿著河尋找，走到一座山，在高高的懸崖上遠遠地看見了果樹。那懸崖非常險峻，連獼猴都不能上去，更何況是人呢？那個製作花鬘的人尋找多日，找不到上去的地方，糧食也吃完了，他心裡想：『我接受了國王的命令來尋找果實，現在既然找不到，怎麼回去呢？』這樣想著，他不顧自己的性命，手攀著險峻的懸崖，慢慢地往上爬，還沒到果樹那裡就掉了下去，下面有個深坑，他掉在其中。 當時有位菩薩化作獼猴王，住在山谷里，看見製作花鬘的人掉在深坑裡，遭受各種飢餓困苦。菩薩發心救度一切眾生，運用巧妙的方法，獼猴王就想了個辦法，取了一塊像人一樣重的石頭，然後揹著石頭練習如何行動和轉身，知道能夠從坑裡出去，於是揹著製作花鬘的人慢慢地出來。因此非常疲憊，身體乏困。當時，所有的禽獸都能聽懂人說的話。獼猴王問製作花鬘的人：『你因為什麼事掉到深坑裡？』製作花鬘的人像上面說的那樣詳細地說了。這時菩薩就想：『這個採果人得不到果實，必定會受到懲罰。我現在應該給他摘取庵沒羅果（一種水果）。』菩薩雖然疲憊，還是爬上高高的懸崖，摘取了果實，扔給製作花鬘的人。那人得到后就自己吃了。
【English Translation】 English version The gatekeeper obtained the fruit through the 'zhuǎn xiǎng tōng shì' (轉餉通事, a person responsible for delivering goods and messages). The 'zhuǎn xiǎng tōng shì', when convenient, presented the fruit to the king. After receiving the fruit, the king gave it to the queen, who then ate it. Because the fruit was fragrant and delicious, the queen asked the king for more. The king then asked the 'tōng shì': 'Where did this fruit come from?' The 'tōng shì' replied: 'I obtained it from the gatekeeper.' The king immediately sent for the gatekeeper and asked: 'Where did you get this fruit?' The gatekeeper said: 'I obtained it from the 'huā mán rén' (花鬘人, a person who makes garlands).' The king then sent for the 'huā mán rén' and asked: 'Where did you get the fruit?' The 'huā mán rén' replied: 'I got it from the river.' The king said to the 'huā mán rén': 'Go to the river and look for this fruit again.' After receiving the order, the 'huā mán rén' took his own food and went to the river again, searching along the river. He came to a mountain and saw a fruit tree far away on a high cliff. The cliff was very steep, and even monkeys could not climb it, let alone humans. The 'huā mán rén' searched for many days, unable to find a way up. His food ran out, and he thought to himself: 'I received the king's order to find the fruit, but now that I can't find it, how can I go back?' Thinking this, he disregarded his own life, and with his hands clinging to the dangerous cliff, he slowly climbed upwards. Before reaching the fruit tree, he fell down into a deep pit below. At that time, a Bodhisattva, transformed into a monkey king, lived in the mountain valley. He saw the 'huā mán rén' fall into the deep pit, suffering from hunger and hardship. The Bodhisattva resolved to save all sentient beings, using skillful means. The monkey king devised a plan, taking a large stone as heavy as a person, and practiced carrying and turning it around, knowing that he could get out of the pit. Then, he carried the 'huā mán rén' out slowly. As a result, he was very tired and exhausted. At that time, all the birds and beasts could understand human speech. The monkey king asked the 'huā mán rén': 'Why did you fall into the deep pit?' The 'huā mán rén' explained in detail as mentioned above. Then the Bodhisattva thought: 'If this fruit picker does not get the fruit, he will surely be punished. I should pick the 'ān mé luó guǒ' (庵沒羅果, a type of fruit) for him now.' Although exhausted, the Bodhisattva climbed up the high cliff, picked the fruit, and threw it to the 'huā mán rén'. The man received it and ate it himself.
足，余殘果子衣裓盛之。獼猴下樹報花鬘人言：『我今疲乏欲少時睡，汝可警覺守護於我。』花鬘答言：『好！我警覺。』獼猴便睡。時花鬘人而作是念：『我路糧盡，若食果子以何奉王？應殺獼猴曝作干脯將充路糧，方可得達。』時彼惡人不知恩故，遂起惡念，擎取大石打獼猴頭，骨髓俱破遂致命終。
「爾時空中有一天神，見此事已，即說頌曰：
「『承事恭敬， 猶如善友； 有如是人， 不知恩報。』」
佛告諸苾芻：「汝等當知：往昔獼猴王者，即我身是。其花鬘惡人者，今提婆達多是。非但過去不知報恩，今亦如是。苾芻當知。」
佛告諸苾芻：「提婆達多復有無恩無報之行。汝等諦聽！往昔之時有一山林，種種花果。時有一鳥名曰啄木，其林一邊有師子王，尋常殺鹿而食。后殺一鹿遂便食啖，骨橫咽中不能得出，痛苦多時不能得食，羸劣饑瘦。彼鳥遊戲見師子王，即便問曰：『阿舅！何故羸瘦如此？』師子答曰：『我有痛苦。』時鳥問言：『何故痛苦？』其師子王廣如上說。鳥復報曰：『我為治苦，汝是諸獸中王，能報恩不？每日之中常與我食。』師子王報曰：『依汝所須常能供給。』鳥便思念：『我作方計除卻其骨，待去卻後然始令知。待師子睡方可除骨。』既作念已
【現代漢語翻譯】 現代漢語譯本 足了，就把剩餘的果子裝在衣襟里。獼猴從樹上下來，對花鬘人說：『我現在疲乏，想稍微睡一會兒，你可以警覺地守護我。』花鬘人回答說：『好！我來警覺。』獼猴就睡著了。這時花鬘人心中想：『我的路上的糧食已經用盡，如果吃了這些果子，用什麼來獻給國王呢？應該殺了這隻獼猴，曬成肉乾，用來充當路上的糧食，這樣才可以到達目的地。』當時那個惡人因為不知恩圖報，就起了惡念，舉起大石頭打獼猴的頭，把獼猴的骨髓都打碎了，導致獼猴喪命。
『這時空中有一天神，看到這件事後，就說了這首偈頌：
『侍奉恭敬， 猶如善友； 有這樣的人， 不知恩報。』
佛告訴各位比丘：『你們應當知道：往昔的獼猴王者，就是我的前身。那個花鬘惡人，就是現在的提婆達多（Devadatta，佛陀的堂兄弟，也是佛陀的弟子，後背叛佛陀）。他不僅過去不知報恩，現在也是這樣。比丘們應當知道。』
佛告訴各位比丘：『提婆達多還有不知恩圖報的行為。你們仔細聽！往昔的時候，有一片山林，生長著各種各樣的花果。當時有一隻鳥，名叫啄木鳥，在那片樹林的一邊住著一隻獅子王，它經常捕殺鹿來吃。後來，獅子王殺死了一隻鹿，吃的時候，一塊骨頭橫在喉嚨里，不能出來，痛苦了很長時間，不能吃東西，變得虛弱饑瘦。那隻鳥玩耍的時候，看見了獅子王，就問：『阿舅（ā jiù，古時一種親昵的稱呼）！你為什麼這麼虛弱消瘦？』獅子回答說：『我很難受。』鳥就問：『為什麼難受？』獅子王就把情況詳細地說了出來。鳥又回答說：『我來為你治療痛苦，你是各種野獸中的國王，能報答我的恩情嗎？每天都給我食物。』獅子王回答說：『按照你所需要的，我經常可以供給。』鳥就想：『我來想個辦法除去那塊骨頭，等骨頭取出來之後，再讓他知道。等獅子睡著了，才可以取骨頭。』這樣想完之後
【English Translation】 English version He filled his sleeves with the remaining fruits. The monkey descended from the tree and said to the garland-maker: 'I am now tired and wish to sleep for a short while. You should be vigilant and guard me.' The garland-maker replied: 'Good! I will be vigilant.' The monkey then fell asleep. At that time, the garland-maker thought to himself: 'My provisions for the journey are exhausted. If I eat these fruits, what will I offer to the king? I should kill this monkey, dry its flesh in the sun to make jerky, and use it as provisions for the journey, so that I can reach my destination.' At that time, that wicked person, not knowing gratitude, then conceived an evil thought, picked up a large stone, and struck the monkey's head, shattering its bones and marrow, causing its death.
At that time, a certain heavenly being in the sky, seeing this event, then spoke this verse:
'Serving with reverence, like a good friend; there are such people, who do not know how to repay kindness.'
The Buddha told the Bhikshus (Bhikshus, Buddhist monks): 'You should know that the monkey king of the past was myself. That wicked garland-maker is now Devadatta (Devadatta, Buddha's cousin and a disciple who later betrayed him). Not only did he not know how to repay kindness in the past, but he is also like that now. Bhikshus should know this.'
The Buddha told the Bhikshus: 'Devadatta also has actions of ingratitude and non-repayment. Listen carefully! In the past, there was a mountain forest with various kinds of flowers and fruits. At that time, there was a bird named Woodpecker. On one side of the forest lived a lion king, who regularly killed deer for food. Later, the lion king killed a deer and ate it, but a bone became lodged in his throat, unable to come out. He suffered for a long time, unable to eat, and became weak and emaciated. The bird, while playing, saw the lion king and asked: 'Uncle (ā jiù, an affectionate term in ancient times)! Why are you so weak and thin?' The lion replied: 'I am in pain.' The bird then asked: 'Why are you in pain?' The lion king explained the situation in detail. The bird then replied: 'I will cure your pain. You are the king of all beasts, can you repay my kindness? Give me food every day.' The lion king replied: 'According to your needs, I can always provide.' The bird then thought: 'I will devise a plan to remove that bone. After the bone is removed, then I will let him know. I can only remove the bone when the lion is asleep.' Having thought this,
，暫游于樹求覓其食。時師子王，遇涼風吹，遂便美睡。鳥見睡已，以木著口審細更看，遂入口中銜骨而出。在於樹上待師子王睡眠覺后，將骨示之。時師子王須臾睡寤，遂覺喉中骨去無痛，蹲踞顰呻。鳥見歡喜，從樹飛下以骨示之，報師子云：『阿舅！苦痛皆由此骨。』師子歡慶報彼鳥云：『外甥！我久苦痛今得除差，我欲一生供養承事。唯愿外甥！日日來此。』鳥聞此語歡喜而去。后師子王正食鹿時，其啄木鳥被鷹所逐，驚怖饑急飛投師子，說被鷹逐饑急怖事，『愿舅賜我一餐之食。』時師子王以頌答曰：
「『我當行殺害， 惡性亦惡行； 我牙齒鋒利， 入我口得出； 應當自忻慶， 今復更何索？』
「鳥聞此說亦以頌答：
「『物墮海中失， 夢得寤時失， 承事惡人失； 救濟無恩人， 此更為大失， 我從汝何索？』
「鳥說頌已即便飛去。」佛告諸苾芻：「往時啄木鳥王者，即我身是。彼無恩師子王者，今提婆達多是。先不知恩亦不知報，今亦如是。汝等當知！」
世尊復告諸苾芻曰：「提婆達多復有無恩無報之行。汝等諦聽！往昔婆羅痆斯城有一貧人，常取柴樵賣以活命。其人復於一時，執持繩斧往趣林邊，將欲伐柴。即逢非時大暴風雨，
【現代漢語翻譯】 現代漢語譯本：
一隻鳥暫時停留在樹上尋找食物。當時，獅子王（Śiṣa-rāja）遇到涼風吹拂，便美美地睡著了。鳥看見獅子睡著了，用木頭放在嘴裡，仔細地觀察，然後進入獅子的口中，銜著骨頭出來。它在樹上等待獅子王睡醒后，將骨頭展示給它看。獅子王一會兒就醒了，感覺到喉嚨里的骨頭消失了，沒有了疼痛，便蹲著身子，皺著眉頭呻吟。鳥看見后很高興，從樹上飛下來，把骨頭展示給獅子看，告訴獅子說：『阿舅（Ājiǔ，舅舅）！你的痛苦都是因為這塊骨頭。』獅子高興地對鳥說：『外甥（Wàishēng，外甥）！我長期受苦，現在終於解脫了，我願意一生供養你，侍奉你。只希望外甥每天都來這裡。』鳥聽了這話，高興地離開了。
後來，獅子王正在吃鹿的時候，這隻啄木鳥被老鷹追趕，驚慌飢餓，便飛向獅子，訴說自己被老鷹追趕，飢餓驚恐的事情，『希望舅舅賜給我一餐食物。』當時，獅子王用偈頌回答說：
『我將要進行殺害，惡劣的本性也做惡劣的行為；我的牙齒鋒利，進入我口中的東西還能出來；你應該自己感到高興，現在又來索求什麼呢？』
鳥聽了這些話，也用偈頌回答：
『東西掉進海里就丟失了，夢中得到的東西醒來時也丟失了，侍奉惡人也會失去好處；救濟沒有感恩之心的人，這更是巨大的損失，我還能從你這裡索求什麼呢？』
鳥說完偈頌就飛走了。」佛（Buddha）告訴各位比丘（bhikkhus）說：「往昔的啄木鳥王者，就是我的前身。那個沒有感恩之心的獅子王者，就是現在的提婆達多（Devadatta）。他以前不知道感恩，也不知道報答，現在也是這樣。你們應當知道！」
世尊（Śakyamuni）又告訴各位比丘說：「提婆達多還有沒有感恩、沒有報答的行為。你們仔細聽！往昔在波羅奈斯城（Vārāṇasī）有一個窮人，經常砍柴賣柴來維持生計。這個人又在某一天，拿著繩子和斧頭前往樹林邊，準備砍柴。正好遇到不合時節的大暴風雨， English version:
A bird temporarily stayed on a tree, seeking food. At that time, the Lion King (Śiṣa-rāja) encountered a cool breeze and fell into a pleasant sleep. The bird saw the lion asleep, put a piece of wood in its mouth, carefully examined the lion, then entered the lion's mouth, and pulled out a bone. It waited in the tree for the Lion King to wake up, then showed him the bone. The Lion King woke up after a while, felt the bone was gone from his throat, and there was no pain. He squatted down, frowning and groaning. The bird was delighted, flew down from the tree, showed the bone to the lion, and told the lion: 'Uncle (Ājiǔ)! Your suffering was all because of this bone.' The lion happily said to the bird: 'Nephew (Wàishēng)! I have suffered for a long time, and now I am finally relieved. I am willing to support you and serve you for life. I only hope that you will come here every day.' The bird heard this and happily left.
Later, when the Lion King was eating a deer, this woodpecker was chased by a hawk. Frightened and hungry, it flew to the lion and told him about being chased by the hawk, and being hungry and frightened, 'I hope uncle will give me a meal.' At that time, the Lion King replied with a verse:
'I am about to commit murder, my evil nature also does evil deeds; my teeth are sharp, what enters my mouth can still come out; you should be happy yourself, what are you asking for now?'
The bird heard these words and also replied with a verse:
'Things that fall into the sea are lost, things obtained in a dream are also lost when awake, serving evil people will also lose benefits; helping people without gratitude, this is an even greater loss, what can I ask from you?'
After the bird finished speaking the verse, it flew away." The Buddha (Buddha) told the bhikkhus (bhikkhus): "The woodpecker king of the past was my former life. That ungrateful lion king is now Devadatta (Devadatta). He did not know gratitude in the past, nor did he know how to repay kindness, and it is the same now. You should know this!"
The World Honored One (Śakyamuni) again told the bhikkhus: "Devadatta also has acts of ungratefulness and no repayment. Listen carefully! In the past, in the city of Vārāṇasī, there was a poor man who often cut and sold firewood to make a living. One day, this man took a rope and an axe to the edge of the forest, preparing to cut firewood. He happened to encounter an untimely great storm,
【English Translation】 English version:
A bird temporarily stayed on a tree, seeking food. At that time, the Lion King (Śiṣa-rāja) encountered a cool breeze and fell into a pleasant sleep. The bird saw the lion asleep, put a piece of wood in its mouth, carefully examined the lion, then entered the lion's mouth, and pulled out a bone. It waited in the tree for the Lion King to wake up, then showed him the bone. The Lion King woke up after a while, felt the bone was gone from his throat, and there was no pain. He squatted down, frowning and groaning. The bird was delighted, flew down from the tree, showed the bone to the lion, and told the lion: 'Uncle (Ājiǔ)! Your suffering was all because of this bone.' The lion happily said to the bird: 'Nephew (Wàishēng)! I have suffered for a long time, and now I am finally relieved. I am willing to support you and serve you for life. I only hope that you will come here every day.' The bird heard this and happily left.
Later, when the Lion King was eating a deer, this woodpecker was chased by a hawk. Frightened and hungry, it flew to the lion and told him about being chased by the hawk, and being hungry and frightened, 'I hope uncle will give me a meal.' At that time, the Lion King replied with a verse:
'I am about to commit murder, my evil nature also does evil deeds; my teeth are sharp, what enters my mouth can still come out; you should be happy yourself, what are you asking for now?'
The bird heard these words and also replied with a verse:
'Things that fall into the sea are lost, things obtained in a dream are also lost when awake, serving evil people will also lose benefits; helping people without gratitude, this is an even greater loss, what can I ask from you?'
After the bird finished speaking the verse, it flew away." The Buddha (Buddha) told the bhikkhus (bhikkhus): "The woodpecker king of the past was my former life. That ungrateful lion king is now Devadatta (Devadatta). He did not know gratitude in the past, nor did he know how to repay kindness, and it is the same now. You should know this!"
The World Honored One (Śakyamuni) again told the bhikkhus: "Devadatta also has acts of ungratefulness and no repayment. Listen carefully! In the past, in the city of Vārāṇasī, there was a poor man who often cut and sold firewood to make a living. One day, this man took a rope and an axe to the edge of the forest, preparing to cut firewood. He happened to encounter an untimely great storm,
七日不息，為避風雨漸次經歷，遂至山邊見一石窟，即欲入中。將至窟門，見熊在內驚怖卻走。熊見驚走便呼彼云：『善男子來！汝勿怖我。』其人雖復聞彼熊呼，猶懷恐怖，躊躇而立不前不卻。熊見彼住即抱入窟，不令驚懼，與諸美果堪食樹根，養經七日至第八日。熊自出外看其風雨，見風雨歇，即與美果發遣令去。其人長跪合掌白言：『我蒙供養身命得活，我從今後何以報恩？』熊即報曰：『汝但勿向外人道說我在此住者，即為報恩。』其人即便繞熊行道經一匝已，報其熊曰：『我終不敢報餘人知。』說此語已便即而去。其人行至婆羅痆斯城門，見一獵師欲行遊獵，先共相識。獵師問曰：『汝多日不還家中，婦兒眷屬悉皆憂惱言：「為被風雨漂，及虎狼食？」將作汝死。已度大雨禽獸多死，汝今云何得活？』時採薪人說熊收養，廣如上說。獵師問曰：『彼熊今在何山何窟？愿汝視我。』時採柴人報獵師曰：『我今縱死亦不能卻入山林。』獵師報曰多以巧言種種勸化：『我若殺得，與汝多分，我取一分。』其人即起貪心，遂便卻回，視彼熊處行至窟邊，遙指熊視。是時獵師于其窟門，多積柴薪以火熏之。時熊被煙火逼困苦欲死，即說頌曰：
「『我此山中住， 不害於一人； 食果及樹根， 常起慈悲念
【現代漢語翻譯】 現代漢語譯本 走了七天沒有停歇，爲了躲避風雨，他逐漸地走著，到了山邊，看見一個石窟，就想進去。快到石窟門口時，看見裡面有熊，嚇得轉身就跑。熊看見他驚慌逃走，就呼喚他說：『善男子，來！你不要害怕我。』那人雖然聽見熊的呼喚，仍然心懷恐懼，猶豫地站在那裡，不敢前進也不敢後退。熊看見他停住了，就把他抱進石窟里，不讓他驚慌害怕，給他各種美味的果實和可以吃的樹根，養了他七天，到了第八天。熊自己出去看外面的風雨，看見風雨停了，就給了他美味的果實，打發他離開。那人長跪合掌，對熊說：『我蒙受您的供養，身命得以保全，我從今以後要怎樣報答您的恩情呢？』熊就回答說：『你只要不向外人說我住在這裡，就是報答我的恩情了。』那人就繞著熊行走禮敬了一圈，然後告訴熊說：『我終究不敢告訴其他人。』說完這些話，他就離開了。 那人走到波羅奈斯（Bārāṇasī，古印度城市名）城門，看見一個獵人正要出去打獵，他們之前就互相認識。獵人問道：『你多日沒有回家，你的妻子兒女和親屬都非常憂慮，說：「你是不是被風雨沖走了，或者被虎狼吃了？」都以為你死了。剛下過大雨，很多禽獸都死了，你現在是怎麼活下來的？』當時，採柴人就把熊收留供養他的事情，詳細地說了出來，就像上面說的那樣。獵人問道：『那熊現在在哪個山哪個石窟里？希望你帶我去看。』當時，採柴人告訴獵人說：『我現在即使死了，也不能再回到山林里去。』獵人就用很多巧妙的言語，各種勸誘他說：『我如果能殺死那熊，就分給你很多，我只取一分。』那人就起了貪心，於是就轉身回去，帶獵人去看熊的地方，走到石窟旁邊，遠遠地指給獵人看熊。這時，獵人在石窟門口，堆積了很多柴火，用火來熏它。當時，熊被煙火逼迫，困苦得快要死了，就說了這首偈頌： 『我住在這山中，不曾傷害過一個人；吃的是果實和樹根，心中常生起慈悲的念頭。』
【English Translation】 English version For seven days without rest, gradually enduring to avoid wind and rain, he arrived at the mountainside and saw a stone cave, intending to enter it. As he approached the cave entrance, he saw a bear inside and was frightened, turning to flee. Seeing him flee in terror, the bear called out to him, 'Good man, come! Do not be afraid of me.' Although the man heard the bear's call, he remained fearful, hesitating and standing still, neither advancing nor retreating. Seeing him stop, the bear embraced him and brought him into the cave, preventing him from being frightened, and provided him with various delicious fruits and edible tree roots, nourishing him for seven days until the eighth day. The bear went outside to check the wind and rain, and seeing that the wind and rain had stopped, he gave him delicious fruits and sent him away. The man knelt down with his palms together and said to the bear, 'I have received your sustenance and my life has been preserved. How shall I repay your kindness from now on?' The bear replied, 'Just do not tell outsiders that I live here, and that will be repaying my kindness.' The man then circumambulated the bear once in reverence and told the bear, 'I will never dare to tell anyone else.' After saying these words, he departed. The man arrived at the city gate of Bārāṇasī (an ancient Indian city), and saw a hunter who was about to go hunting, whom he had known before. The hunter asked, 'You have not returned home for many days, and your wife, children, and relatives are all very worried, saying, "Has he been swept away by the wind and rain, or eaten by tigers and wolves?" They have assumed you are dead. After the heavy rain, many birds and beasts have died. How have you survived?' At that time, the firewood gatherer told the story of how the bear had taken him in and provided for him, in detail as described above. The hunter asked, 'In which mountain and which cave is that bear now? I wish you would show me.' At that time, the firewood gatherer told the hunter, 'Even if I die now, I cannot go back into the mountains and forests.' The hunter then used many clever words and various inducements, saying, 'If I can kill the bear, I will give you a large share; I will only take a small portion.' The man then became greedy and turned back, leading the hunter to the bear's location, pointing out the bear from a distance near the cave. At this time, the hunter piled up a lot of firewood at the cave entrance and smoked it with fire. At that time, the bear was forced by the smoke and fire, suffering and near death, and spoke this verse: 'I dwell in this mountain, not harming a single person; I eat fruits and tree roots, and constantly generate thoughts of loving-kindness.'
。 我今命欲盡， 當復作何計？ 自念過去業， 善惡今得報。』
「時熊說此頌已即便命終。時彼獵師知熊死已，即入窟中取熊剝皮分作三分，語彼樵人：『汝取肉二分，我取一分。』時採樵人以手取肉，當取肉時兩手俱落，獵師見以唱言：『奇哉！奇哉！』獵師己肉亦不將行，便卻入城，以希奇事聞奏於王，說向國人。王既聞已親自往看，收取熊皮往詣寺中，打鐘集眾，遂將熊皮安僧眾前。王禮僧已，為諸僧眾說如上事，寺中上坐證阿羅漢果，以頌報國王曰：
「『大王今當知， 此非實熊身； 是勝上菩薩， 當獲無上果。 應三世供養， 大王須起塔。』
「時王聞已敕諸大臣，取種種香木，往詣熊窟所焚燒其身，起塔安置種種花香，懸繒幡蓋灑掃供養。國王大臣及諸人等共立制約，每一年中同集供養。共立制已禮塔而去。一切人民若有來禮彼塔及供養者，皆得生天。」佛告諸苾芻：「往昔熊者，今我身是。昔採樵惡人者，今提婆達多是。昔時早已無恩無報，今時亦復無恩無愧。汝等當知。」
爾時世尊復告諸苾芻：「此提婆達多復有無恩無報之行。汝等諦聽！往昔婆羅痆斯城有一貧人，常取柴樵賣以活命。其人後於一時，執持繩斧詣于山林，至一樹邊欲
【現代漢語翻譯】 現代漢語譯本： 『我如今壽命將盡，應當再作什麼打算呢？自己想到過去所造的業，善與惡如今都得到了報應。』
當時熊說完這首偈頌后就去世了。當時的獵人知道熊死了，就進入洞中取出熊，剝下熊皮分成三份，對那個樵夫說：『你拿兩份肉，我拿一份。』當時樵夫用手去拿肉，當拿肉的時候兩隻手都掉落了。獵人看見了，驚叫道：『奇哉！奇哉！』獵人自己的肉也不拿了，就返回城裡，把這件稀奇的事稟告國王，說給國人聽。國王聽了之後親自前去觀看，收取熊皮前往寺廟中，敲鐘召集僧眾，於是將熊皮安放在僧眾面前。國王禮拜僧眾后，為眾僧講述了上述的事情。寺廟中的上座（長老）證得了阿羅漢果（arhat-phala，佛教修行證悟的最高果位），用偈頌回覆國王說：
『大王現在應當知道，這並非真正的熊身；這是殊勝的菩薩（Bodhisattva，指發願成就佛果，普度眾生的修行者），應當獲得無上的果位（anuttara-phala，無上正等正覺的果位）。應當接受三世的供養，大王您需要建造佛塔。』
當時國王聽了之後，命令各位大臣，取來各種香木，前往熊的洞穴處焚燒它的遺體，建造佛塔安置，用各種鮮花香料，懸掛綢緞幡蓋，灑掃供養。國王、大臣以及眾人共同制定規約，每一年都一同聚集供養。共同制定規約后，禮拜佛塔離去。所有人民如果有來禮拜這座佛塔以及供養的人，都能夠往生天界。」佛（Buddha，佛教的創始人）告訴各位比丘（bhiksu，出家受具足戒的男性佛教徒）說：「往昔的熊，就是現在的我。往昔採樵的惡人，就是現在的提婆達多（Devadatta，佛陀的堂兄弟，也是一位與佛陀作對的人物）。過去早已沒有恩情和報答，現在也同樣沒有恩情和慚愧。你們應當知道。」
當時世尊（Bhagavan，佛陀的尊稱）又告訴各位比丘說：「這個提婆達多還有沒有恩情和報答的行為。你們仔細聽！往昔在波羅奈斯城（Varanasi，古印度城市，是佛教的聖地之一）有一個窮人，經常砍柴賣柴來維持生計。這個人後來在某一天，拿著繩子和斧頭前往山林，到了一棵樹邊想要砍伐。
【English Translation】 English version: 'Now my life is about to end, what plan should I make again? Reflecting on the past deeds, both good and evil are now receiving their retribution.'
Then the bear, having spoken this verse, immediately died. The hunter, knowing the bear was dead, entered the cave, took the bear, skinned it, and divided the skin into three parts, saying to the woodcutter, 'You take two parts of the meat, and I will take one part.' At that time, the woodcutter reached out to take the meat, and as he did so, both of his hands fell off. The hunter, seeing this, exclaimed, 'How strange! How strange!' The hunter did not take his share of the meat either, but returned to the city and reported this strange event to the king, telling the people of the kingdom. The king, having heard this, went to see for himself, collected the bear's skin, and went to the temple, where he rang the bell to gather the monks. Then he placed the bear's skin before the monastic assembly. The king, having paid respects to the monks, told them the above story. The senior monk (Elder) in the temple, who had attained the fruit of Arhat (arhat-phala, the highest state of enlightenment in Buddhism), replied to the king in verse, saying:
'Great King, you should know now, this is not truly the body of a bear; it is a supreme Bodhisattva (Bodhisattva, one who aspires to achieve Buddhahood to liberate all beings), who shall attain the unsurpassed fruit (anuttara-phala, the fruit of unsurpassed perfect enlightenment). He should be venerated with offerings for three lifetimes; Great King, you must build a stupa (stupa, a dome-shaped structure serving as a Buddhist shrine).'
Then the king, having heard this, ordered his ministers to take various fragrant woods and go to the bear's cave to cremate its body, build a stupa to enshrine it, and adorn it with various flowers and incense, hanging silken banners and canopies, and sweeping and making offerings. The king, ministers, and all the people together made a pact to gather and make offerings every year. Having made the pact, they paid respects to the stupa and departed. All the people who come to venerate this stupa and make offerings will be reborn in the heavens.' The Buddha (Buddha, the founder of Buddhism) told the bhiksus (bhiksu, a fully ordained male Buddhist monastic) , 'The bear of the past was myself in this life. The evil woodcutter of the past is now Devadatta (Devadatta, a cousin of the Buddha who was also an adversary). In the past, there was no kindness or repayment; now, there is also no kindness or shame. You should know this.'
At that time, the Bhagavan (Bhagavan, an epithet for the Buddha) again told the bhiksus, 'This Devadatta also has acts of ingratitude and ungratefulness. Listen carefully! In the past, in the city of Varanasi (Varanasi, an ancient Indian city and one of the holiest places in Buddhism), there was a poor man who regularly gathered firewood to sell for a living. One day, this man took a rope and an axe and went to the forest, reaching a tree that he intended to cut down.
采其樵，遂逢大蟲驚怕卻走，上一大樹。不覺樹上有熊，見已復怕不敢更上。熊見驚怕漸下報言：『汝不須怕！但依投我。』樵人聞已亦不敢近。熊見悲愍自來執抱，于其樹上選安隱處，熊抱而坐。是時樹下大蟲報其熊曰：『此是無恩眾生，后殃害汝，何須守護？當可擲于樹下，我須食之；若不得食我終不去。』」
佛告諸苾芻：「世間之法，有歸投者尚自守護，何況菩薩有來歸投而不守護？時熊報大蟲曰：『此人投我，終不違信。』蟲聞此語，為饑乏故亦不肯去。熊報樵人：『我今抱汝疲乏暫睡，少時汝自警覺並守護我。』頭枕樵人便起思念：『我暫睡息，當爲樵人說十頌法。』作此念已熊即便睡。蟲見熊睡，報樵人曰：『汝能幾時樹上而住？應可擲熊樹下我食即去，免害於汝當得還家。』時採樵人聞此語已，即起惡念：『此蟲好語，我於此處能幾時住？』作此念已，便即擲熊樹下推落，覺已未至地間即說十字，說已至地。蟲既得熊，遂便食啖飽足便去。樵人聞熊說十字秘密之法，便即思念：『熊有好法應說視我。』遂起貪求即生煩惱，為失法故心迷狂走。說十字曰。
「時樵人親屬既見癲狂，將彼歸家，更無餘語唯說十字。其親屬等既見癲狂，即覓醫人及善咒者，種種醫方療不能差。時婆羅痆斯城不
【現代漢語翻譯】 現代漢語譯本：有一個樵夫去採樵，遇到一隻大老虎，驚恐地逃走，爬到一棵大樹上。不料樹上有一隻熊，看見樵夫后也很害怕，不敢再往上爬。熊看見樵夫驚恐的樣子，漸漸地往下說道：『你不用害怕！只要依靠我。』樵夫聽了，還是不敢靠近。熊見他可憐，就主動過來抱住他，在樹上選擇一個安全的地方，抱著他坐下。這時，樹下的大老虎對熊說：『這個人是忘恩負義的眾生，以後會危害你，何必守護他？應該把他扔到樹下，我好吃了；如果吃不到他，我終究不會離開。』 佛告訴各位比丘：『世間的法則，對於前來歸投的人尚且會加以守護，何況是菩薩，對於前來歸投的人怎麼會不守護呢？』當時熊對老虎說：『這個人投靠我，我終究不會違背信用。』老虎聽了這話，因為飢餓的緣故，也不肯離去。熊對樵夫說：『我現在抱著你，疲乏想暫時睡一會兒，一會兒你自覺醒來並守護我。』頭枕著樵夫，便起身思念：『我暫時休息，應當為樵夫說十句偈語的佛法。』這樣想著，熊就睡著了。老虎見熊睡著了，對樵夫說：『你能在樹上待多久？不如把熊扔下樹來給我吃，我吃了就走，免得傷害你，你也可以回家。』當時採樵的樵夫聽了這話，就起了惡念：『這老虎說得好，我在這裡能待多久呢？』這樣想著，便把熊從樹上推了下去，熊在醒來還未落地時，就說了十字偈語，說完便落到了地上。老虎得到了熊，就吃了個飽，然後離開了。樵夫聽到了熊說的十字秘密之法，便開始思念：『熊有好法應該說給我聽。』於是生起了貪求之心，產生了煩惱，因為失去了佛法而心神迷亂，瘋狂地跑走了。他口中唸叨著十字偈語。 『當時樵夫的親屬們看見他癲狂的樣子，就把他帶回家，他口中沒有其他話語，只說十字偈語。他的親屬們看見他癲狂的樣子，就尋找醫生和善於咒術的人，用各種醫治方法都不能治好。當時在婆羅痆斯城（Bārāṇasī，古印度城市名）』
【English Translation】 English version: A woodcutter went to gather firewood and encountered a large tiger, becoming frightened and running away, climbing a large tree. Unexpectedly, there was a bear in the tree, who also became afraid upon seeing him and dared not climb further up. Seeing the woodcutter's frightened appearance, the bear gradually spoke from below, 'You need not be afraid! Just rely on me.' The woodcutter heard this but still dared not approach. Seeing his pitiful state, the bear took the initiative to embrace him, choosing a safe place on the tree, and sat down holding him. At this time, the large tiger below the tree said to the bear, 'This is an ungrateful being who will harm you later, why protect him? You should throw him down from the tree so I can eat him; if I cannot eat him, I will not leave.' The Buddha told the Bhikshus (Bhikkhus, Buddhist monks): 'In the laws of the world, even those who come seeking refuge are protected, how much more so should a Bodhisattva (Enlightenment Being) protect those who come seeking refuge?' At that time, the bear said to the tiger, 'This person has taken refuge in me, I will not betray my promise.' The tiger heard this and, because of hunger, was unwilling to leave. The bear said to the woodcutter, 'I am tired from holding you and want to sleep for a while, wake up on your own after a while and protect me.' He rested his head on the woodcutter and began to think, 'While I rest, I should speak ten verses of Dharma (Buddhist teachings) for the woodcutter.' Thinking this, the bear fell asleep. The tiger saw the bear sleeping and said to the woodcutter, 'How long can you stay in the tree? Why not throw the bear down for me to eat, I will eat and leave, sparing you harm, and you can go home.' At that time, the woodcutter, hearing these words, had an evil thought: 'What the tiger says is good, how long can I stay here?' Thinking this, he pushed the bear down from the tree, and as the bear awoke before hitting the ground, he spoke ten verses, and then fell to the ground. The tiger got the bear, ate his fill, and then left. The woodcutter heard the ten secret verses of Dharma spoken by the bear and began to think, 'The bear has good Dharma that he should have told me.' Thus, he developed greed and arose afflictions, becoming mentally confused and running madly because he lost the Dharma. He kept reciting the ten verses. 'At that time, the woodcutter's relatives saw his madness and took him home, he had no other words, only reciting the ten verses. His relatives, seeing his madness, sought doctors and those skilled in incantations, but various medical treatments could not cure him. At that time, in the city of Varanasi (Bārāṇasī, an ancient Indian city)'
遠，有林多果，眾鳥皆集出美妙音。時彼林中有一仙人，具五神通，狂人親屬將視仙人，䠒跪禮拜便即白言：『我此眷屬癲狂心亂，不說余語唯宣十字，我等不解如何治差？』仙人報曰：『此人造惡都不知恩，殺大菩薩擲于樹下，而未至地間說於十字，以攝十頌說此十字已墮地而死，被虎所食，時採樵人便即癲狂。』時諸眷屬及仙門人皆白仙言：『云何十頌？復有何義？』是時仙人次第解釋，便說頌曰。」爾時世尊告諸苾芻：「汝等當知！往昔熊者，今我身是。時採樵人不知恩者，今提婆達多是。昔不知恩，今亦如是。汝等當知。」
爾時世尊告諸苾芻：「此提婆達多復有無恩無報之行。汝等諦聽！昔有一城名曰寂靜，其中有王亦名寂靜。國土豐饒人民安樂，無諸賊盜不相征伐。王性慈悲，愍諸眾生等如一子，心好惠施常樂聽法，無有慳貪，供養沙門婆羅門等及諸貧病，心無厭足。王有常法，每日清旦先參父母，后看病人，然治國務。時有貧人重病極困，醫人瞻者不肯與藥，皆云定死。病人既聞心懷苦惱，悲泣遊行至寂靜城。時王春時與諸群臣后妃眷屬欲遊園觀，行詣城門，時彼病人拄杖悲泣，跪拜王前白其王曰：『唯愿大王，救我救我如是病苦，令得命全。』王既見已起大慈悲，回駕還宮命大臣曰：『召我國
【現代漢語翻譯】 現代漢語譯本： 很久以前，有一個長滿果樹的森林，許多鳥聚集在那裡發出美妙的聲音。當時，森林裡住著一位具有五種神通的仙人。一個瘋子的親屬帶著他去拜見仙人，跪拜后說道：『我的這個親屬精神錯亂，只會說『十字』，我們不明白該如何醫治？』仙人回答說：『這個人作惡多端，不知感恩，他曾殺死一位大菩薩，並將其屍體扔到樹下。菩薩在未落地之前說了『十字』，用這十句頌詞說完就落地而死，被老虎吃掉了。當時有個樵夫看到了這一幕，便開始發瘋。』這時，所有親屬和仙人的弟子都問仙人：『什麼是『十字』？又有什麼含義呢？』於是仙人依次解釋，並說了頌詞。』當時，世尊告訴各位比丘：『你們應當知道！從前的熊，就是現在的我。當時的樵夫不知感恩，就是現在的提婆達多（Devadatta，佛陀的堂兄弟）。他過去不知感恩，現在也是一樣。你們應當知道。』 當時，世尊告訴各位比丘：『這個提婆達多（Devadatta，佛陀的堂兄弟）還有不知恩圖報的行為。你們仔細聽！過去有一個城市名叫寂靜（Santi，平靜），城裡有一位國王也叫寂靜（Santi，平靜）。國家富饒，人民安樂，沒有盜賊，沒有戰爭。國王心地慈悲，愛護所有眾生如同自己的孩子，喜歡施捨，樂於聽法，沒有吝嗇之心，供養沙門（Sramana，出家修行者）、婆羅門（Brahmana，古印度祭司）以及貧窮病人，從不感到厭倦。國王有個習慣，每天清晨先拜見父母，然後探望病人，之後才處理政務。當時有個窮人身患重病，非常痛苦，醫生和照顧他的人都不肯給他藥，都說他必死無疑。病人聽到后非常痛苦，悲傷地哭泣著來到寂靜（Santi，平靜）城。當時國王春天時想和群臣、后妃、眷屬一起去花園遊玩，走到城門時，那個病人拄著枴杖悲傷地哭泣，跪在國王面前說：『希望大王救救我，救我脫離這病痛，讓我能活下去。』國王看到后，生起大慈悲心，掉轉車駕回宮，命令大臣說：『召集我國』
【English Translation】 English version: Long ago, there was a forest full of fruit trees, where many birds gathered and produced beautiful sounds. At that time, there was a hermit in the forest who possessed five supernatural powers. The relatives of a madman brought him to see the hermit, knelt down, prostrated, and said: 'This relative of mine is mentally deranged and only utters the word 'ten'. We do not understand how to cure him?' The hermit replied: 'This person has committed many evil deeds and does not know gratitude. He killed a great Bodhisattva (Bodhisattva, an enlightened being on the path to Buddhahood) and threw his body under a tree. Before the Bodhisattva reached the ground, he uttered 'ten', and after saying these ten verses, he fell to the ground and died, and was eaten by a tiger. At that time, a woodcutter saw this scene and went mad.' Then all the relatives and the hermit's disciples asked the hermit: 'What is 'ten'? And what does it mean?' Then the hermit explained in order and spoke the verses.' At that time, the World Honored One told the Bhikkhus (Bhikkhu, a Buddhist monk): 'You should know! The bear of the past is now me. The woodcutter who did not know gratitude is now Devadatta (Devadatta, Buddha's cousin). He did not know gratitude in the past, and it is the same now. You should know.' At that time, the World Honored One told the Bhikkhus (Bhikkhu, a Buddhist monk): 'This Devadatta (Devadatta, Buddha's cousin) also has the behavior of being ungrateful and unappreciative. Listen carefully! In the past, there was a city named Santi (Santi, peace), and there was a king in the city also named Santi (Santi, peace). The country was rich, the people were happy, there were no thieves, and there was no war. The king was compassionate, loved all beings as if they were his own children, liked to give alms, was happy to listen to the Dharma (Dharma, the teachings of the Buddha), had no stinginess, and provided for Sramanas (Sramana, wandering ascetics), Brahmanas (Brahmana, ancient Indian priests), and poor and sick people without ever feeling tired. The king had a habit of first visiting his parents every morning, then visiting the sick, and then handling government affairs. At that time, there was a poor man who was seriously ill and in great pain. The doctors and caregivers were unwilling to give him medicine, saying that he would surely die. The patient felt very painful after hearing this, and came to the city of Santi (Santi, peace) crying sadly. At that time, the king wanted to go to the garden with his ministers, concubines, and relatives in the spring. When he reached the city gate, the patient leaned on his crutches and cried sadly, kneeling before the king and saying: 'May the great king save me, save me from this pain, so that I can live.' When the king saw this, he felt great compassion, turned his chariot back to the palace, and ordered the ministers: 'Summon my country'
內所有醫人。』臣奉王命，遂即召集一切醫人，便將見王。王喚病人躬自親看：『汝等醫人必須治差。』諸醫見已白大王曰：『觀此人病藥極難得。』王便問曰：『何故難得？』醫答王言：『要須一生不解嗔人，而取其血煮粥治之，方可除差。如若不得其病不除。』王既聞已便作是念：『我既不能救一人命，用此王位及身命為？』卻自觀察，『我一生來無有瞋處。』作是念已，命其乳母便即問曰：『我幼小時不有瞋不？』乳母答言：『自生抱王我尚無瞋，何況王身！』未將為定，更問親母：『兒自生來見有瞋不？』母便報曰：『既懷王已我尚無瞋，況王自身！』王既聞已歡喜踴躍，作如是念：『今得藥耶？』告諸醫人：『於我身上，五處下針刺取其血。』諸醫白王：『病人卑下、王是貴勝，我今不敢於王身上而輒下針。』」
佛告諸苾芻：「一切菩薩善解世間種種事業。爾時國王起慈悲心，即自下針五處出血令器皆滿，便付醫人，即令作粥與病人食。是時國人見王慈悲善養黎庶，王子臣人後妃婇女一切國人悉皆啼泣，共相謂曰：『王愍一人不惜身命，棄捨我等今無依怙。』王既聞已報諸人曰：『汝勿懊惱，此非惡事。』爾時大王于其六月日日出血供其病人，是時國王漸加羸瘦身體無力。清凈諸天見王事已，作如
【現代漢語翻譯】 現代漢語譯本： 『包括所有醫生。』我遵從國王的命令，立即召集所有醫生，準備去見國王。國王叫病人親自來看：『你們醫生必須治好他。』醫生們看過後對國王說：『看此人的病，藥非常難得。』國王便問：『為什麼難得？』醫生回答說：『需要一生都不生氣的人，取他的血煮粥來治療，才可以痊癒。如果得不到這種血，病就無法治好。』國王聽了之後便想：『我既然不能救一個人的命，要這王位和身命有什麼用？』於是自我觀察，『我一生都沒有生氣的時候。』這樣想著，命令他的乳母立刻問道：『我小時候有沒有生氣過？』乳母回答說：『自從我生下來抱您，我尚且沒有生氣過，更何況是您！』國王還不能確定，又問他的親生母親：『我自從出生以來，您見過我生氣嗎？』母親回答說：『自從懷上您，我尚且沒有生氣過，更何況是您自身！』國王聽了之後歡喜踴躍，心想：『現在得到藥了！』告訴醫生們：『在我身上，五個地方下針刺取我的血。』醫生們對國王說：『病人卑賤，國王您是尊貴的，我們現在不敢在您身上隨便下針。』
佛告訴各位比丘：『一切菩薩善於瞭解世間各種事業。』當時國王生起慈悲心，就自己下針在五個地方出血，讓器皿都裝滿，交給醫生，讓他們煮粥給病人吃。當時國人看到國王慈悲地善待百姓，王子、臣子、后妃、婇女以及所有國人都哭泣起來，互相說道：『國王憐憫一個人而不惜自己的性命，拋棄我們，現在我們沒有依靠了。』國王聽了之後告訴眾人說：『你們不要悲傷，這不是壞事。』當時大王在六個月里每天都出血供給病人，這時國王漸漸消瘦，身體無力。清凈諸天看到國王的舉動后，這樣想
【English Translation】 English version: 'including all the physicians.' I, obeying the king's command, immediately summoned all the physicians, preparing to see the king. The king called the patient to come forward for a personal examination: 'You physicians must cure him.' After examining him, the physicians said to the king: 'Judging from this man's illness, the medicine is extremely difficult to obtain.' The king then asked: 'Why is it so difficult to obtain?' The physicians replied: 'It requires the blood of someone who has never been angry in their life, to be boiled into porridge for treatment, only then can he be cured. If such blood cannot be obtained, the illness cannot be cured.' Upon hearing this, the king thought: 'If I cannot save even one person's life, what use is this throne and my own life?' Then he observed himself, 'I have never been angry in my entire life.' Thinking this, he ordered his wet nurse to immediately ask: 'When I was young, was I ever angry?' The wet nurse replied: 'Since I gave birth to and held you, I have never been angry, let alone you!' Still unsure, the king further asked his own mother: 'Since I was born, have you ever seen me angry?' His mother replied: 'Since I conceived you, I have never been angry, let alone you yourself!' Upon hearing this, the king rejoiced and leaped for joy, thinking: 'Now I have found the medicine!' He told the physicians: 'On my body, insert needles in five places to draw blood.' The physicians said to the king: 'The patient is lowly, and you are noble and superior. We dare not casually insert needles into your body.'
The Buddha told the Bhikshus: 'All Bodhisattvas are skilled in understanding various worldly affairs.' At that time, the king, with a compassionate heart, personally inserted needles in five places to draw blood, filling the vessels, and gave them to the physicians to make porridge for the patient. At that time, the people of the kingdom, seeing the king's compassion in caring for the common people, the princes, ministers, consorts, concubines, and all the people of the kingdom wept, saying to each other: 'The king, pitying one person, does not spare his own life, abandoning us, leaving us with no support.' Upon hearing this, the king told the people: 'Do not be distressed, this is not a bad thing.' At that time, the great king, for six months, daily provided blood for the patient, and the king gradually became emaciated and weak. The pure devas, seeing the king's actions, thought thus
是念：『此是賢劫菩薩身，若遣衰亡非是好事，我等以天威力方便，毛孔之中皆入甘露。』念已即與威力，王當可活、病人得差。諸天加威，王得平復，病人又差。王便更與病人五大好村。時彼病人寂靜城中，與其城內王臣宰貴身為同類，八方傳號。經於六月與病人血食乃得差，及以更賞五大好村。八方既聞此號皆悉怪念，來至彼城問彼病人曰：『實國王經六月中出血供養汝不？』彼病惡人即作無恩無報告諸人曰：『此之國王於我何益？身有惡血應合棄卻，或以施人此有何怪？』然彼惡人出此語已，即于地中火出，燒此人家一切皆盡，彼之病人卻得瘦病。」佛告諸苾芻：「彼國王者，今我身是。彼時病人無恩無報，今提婆達多是。」
佛告諸苾芻：「此提婆達多復有無恩無報之行。汝等諦聽！往昔過去婆羅痆斯城，有一國王廣如前說，乃至王妃生一王子，顏貌端嚴，其色赤白頭面圓滿，猶如傘蓋。手臂垂下猶如象鼻，兩眉相連額廣鼻直，一切肢節悉皆圓足。彼生之時諸吉祥事悉皆現前，生已經於二十一日，一切眷屬皆來集會作諸喜樂。是時諸臣相共白言：『王子生時百千吉祥皆悉現前，因此立名號為善行。』廣說如上，乃至漸長。時彼善行性大慈悲，于諸有情生憐愍心，常樂佈施，濟給沙門、婆羅門及諸貧窮遠
【現代漢語翻譯】 現代漢語譯本 是念誦：『這是賢劫菩薩的身軀，如果讓他衰弱死亡不是好事，我們以天神的力量和方便，從他的毛孔之中都注入甘露。』唸誦完畢就施加威力，國王應當可以活命，病人可以痊癒。諸天神加以威力，國王得以康復，病人也痊癒了。國王便又給了病人五個大的好的村莊。當時那個病人在寂靜城中，與城內的王臣宰相貴族身份相同，八方都在傳揚他的名號。經過六個月用病人的血肉供養才得以痊癒，並且又賞賜了五個大的好的村莊。八方聽到這個名號都感到奇怪，來到那個城裡問那個病人說：『確實國王經過六個月用血肉供養你嗎？』那個生病的惡人就做出沒有恩情沒有回報的樣子對眾人說：『這個國王對我有什麼好處？身上有惡血應該丟棄，或者施捨給別人，這有什麼奇怪的？』然而那個惡人說出這些話之後，立刻從地裡冒出火來，燒燬了這家人的一切，那個病人反而得了瘦弱的病。」佛告訴各位比丘：『當時的國王，就是現在的我。當時的病人沒有恩情沒有回報，就是現在的提婆達多（Devadatta）。』 佛告訴各位比丘：『這個提婆達多（Devadatta）又有無恩無報的行為。你們仔細聽！往昔過去在波羅痆斯城（Varanasi），有一位國王，廣泛地像前面所說的那樣，乃至王妃生了一個王子，容貌端正莊嚴，膚色紅潤白皙，頭面圓滿，猶如傘蓋。手臂垂下來猶如象鼻，兩眉相連，額頭寬廣，鼻子挺直，一切肢體關節都圓潤充足。他出生的時候各種吉祥的事情都顯現出來，出生已經過了二十一日，一切眷屬都來集會，做各種喜慶快樂的事情。當時各位大臣共同稟告說：『王子出生的時候，成百上千的吉祥都顯現出來，因此給他起名叫善行（Su-carita）。』廣泛地像上面所說的那樣，乃至漸漸長大。當時那個善行（Su-carita）王子，天性非常慈悲，對於各種有情眾生生起憐憫之心，常常喜歡佈施，救濟供養沙門（Sramana）、婆羅門（Brahmana）以及各種貧窮困苦的人。
【English Translation】 English version He recited: 'This is the body of a Bodhisattva (Bodhisattva), if allowing him to weaken and die is not a good thing, we, with the power and convenience of the gods, will infuse nectar into all his pores.' After reciting, he bestowed power, so the king should be able to live, and the patient could recover. The gods added their power, so the king recovered, and the patient also recovered. The king then gave the patient five large, good villages. At that time, the patient in the Silent City, with the same status as the king's ministers and nobles in the city, his name was spread in all directions. After six months of offering the patient's flesh and blood, he was able to recover, and was further rewarded with five large, good villages. When all directions heard this name, they were surprised and came to that city to ask the patient: 'Did the king indeed offer you flesh and blood for six months?' That sick, evil person, acting ungrateful and unappreciative, said to the people: 'What benefit is this king to me? He should discard his evil blood, or give it to others, what is so strange about that?' However, after that evil person spoke these words, fire immediately came out of the ground, burning everything in this family to ashes, and that patient instead contracted a wasting disease.' The Buddha (Buddha) told the Bhikshus (Bhikshus): 'The king at that time is who I am now. The patient at that time, ungrateful and unappreciative, is Devadatta (Devadatta) now.' The Buddha (Buddha) told the Bhikshus (Bhikshus): 'This Devadatta (Devadatta) again has acts of ingratitude and ungratefulness. Listen carefully! In the past, in the city of Varanasi (Varanasi), there was a king, as widely described before, until the queen gave birth to a prince, with a dignified and beautiful appearance, with reddish-white skin, a round and full head and face, like an umbrella. His arms hung down like an elephant's trunk, his eyebrows were connected, his forehead was broad, his nose was straight, and all his limbs and joints were round and complete. When he was born, all auspicious events appeared, and after he had been born for twenty-one days, all the relatives came together to make all kinds of joyful celebrations. At that time, the ministers jointly reported: 'When the prince was born, hundreds of thousands of auspicious events appeared, therefore, let us name him Su-carita (Su-carita).' As widely described above, until he gradually grew up. At that time, that Prince Su-carita (Su-carita) was by nature very compassionate, and he felt compassion for all sentient beings, and he always enjoyed giving alms, providing for Sramanas (Sramana), Brahmanas (Brahmana), and all the poor and destitute.
行人等。爾時父王語善行言：『自今已后，不應如是恒行佈施，我國庫藏不可供足。』是時王妃又生一子，彼子生時百千災厄不吉祥事，皆悉現前，乃至立號名為惡行。至彼長大。」
佛告諸苾芻：「世間常法：行佈施者，眾人喜愛名稱普聞。有異國王，聞其善行好行惠施，遂欲嫁女為善行妻，多與珍寶車乘僮僕作書遣使。詣婆羅痆斯國報其王知，王聞歡喜許共為婚。是時善行前白父王：『不欲費損父王庫藏，我今入海自求珍寶，得已娶妻。』王即聽許。善行見許，歡喜裝束辦糧欲去。惡行見已即作是念：『今此我兄，自他國人皆悉愛敬，入海采寶忽若得來，父王大臣一切國人倍生敬重，我父必當策為國主，我無國分。我今宜可設一方便隨彼入海伺求殺之，我身得回。樂與不樂，父必策我以為太子。』作此念已，亦詣父所白父王曰：『我欲隨兄入海求寶。』王聞許之，惡行歡喜亦作裝束。是時善行，于其城內擊鼓搖鈴，遍告眾人：『我欲入海，有能去者，應辦糧食裝束隨行，我為商主，水陸阻難我皆能護，我皆能護使無怖畏，亦不輸稅。』作是語已，有五百人至太子所白太子言：『我等請隨太子。』於時取吉勝日，即便同去。廣說如前，乃至入海即告弟曰：『此舶海中忽逢難破，汝應捉我，不須恐怖。』惡行報
【現代漢語翻譯】 現代漢語譯本：行人等等。當時父王對善行（Śubhacāra，好行為）說：『從今以後，不應該這樣經常佈施，我國的庫藏無法滿足。』這時王妃又生了一個兒子，這個兒子出生時，各種災厄不吉祥的事情都顯現出來，甚至給他取名為惡行（Duścāra，壞行為）。直到他長大。
佛告訴各位比丘：『世間的常理是：行佈施的人，眾人喜愛，名稱廣為流傳。有一個異國的國王，聽說善行喜歡行善佈施，就想把女兒嫁給善行做妻子，送了很多珍寶車乘僮僕，寫了信派遣使者。到波羅奈斯國（Varanasi）稟告國王，國王聽了很高興，答應結親。當時善行稟告父王：『不想耗費父王的庫藏，我現在入海自己尋求珍寶，得到后就娶妻。』國王就答應了。善行見父王答應，歡喜地準備行裝和糧食，準備出發。惡行看到后就想：『現在我這個哥哥，連其他國家的人都愛戴敬重，入海采寶如果真的得到寶物回來，父王大臣和所有國民會更加敬重他，我父王必定會立他為國主，我就沒有繼承國家的份了。我現在應該想個辦法，跟著他入海，伺機殺了他，我就可以回去。不管父王樂意不樂意，必定會立我為太子。』這樣想著，也去見父王，對父王說：『我想跟著哥哥入海求寶。』國王聽了答應了他，惡行歡喜地也準備行裝。當時善行在他的城內擊鼓搖鈴，遍告眾人：『我將要入海，有能去的人，應該準備糧食行裝跟隨我，我做商隊的首領，水陸的阻礙困難我都能保護，我都能保護大家沒有怖畏，也不用交稅。』說了這些話后，有五百人到太子那裡，對太子說：『我們請求跟隨太子。』當時選了個吉祥的日子，就一起出發了。詳細的過程如前所述，直到入海后，就告訴弟弟說：『這艘船在海中遇到危難要破裂時，你應該抓住我，不要害怕。』惡行回答說：
【English Translation】 English version: Travelers and so on. At that time, the father king said to Śubhacāra (善行, good conduct): 'From now on, you should not constantly give alms in this way, as our country's treasury cannot sufficiently supply it.' At this time, the queen gave birth to another son. When this son was born, hundreds of thousands of calamities and inauspicious events all appeared, and he was even named Duścāra (惡行, bad conduct). This continued until he grew up.
The Buddha told the Bhikshus: 'It is a common practice in the world that those who give alms are loved by the people and their names are widely known. There was a king from another country who heard that Śubhacāra liked to practice generosity and giving, so he wanted to marry his daughter to Śubhacāra as his wife, and sent many treasures, carriages, servants, and a letter through an envoy. The envoy went to the country of Varanasi (波羅奈斯國) to inform the king, who was very happy to hear this and agreed to the marriage. At that time, Śubhacāra reported to his father king: 'I do not want to waste my father's treasury, so I will now go to sea to seek treasures myself, and after obtaining them, I will marry.' The king then agreed. Śubhacāra, seeing that his father had agreed, happily prepared his luggage and provisions to depart. Duścāra, seeing this, thought: 'Now, this brother of mine is loved and respected by people from other countries. If he goes to sea to collect treasures and actually returns with them, the father king, ministers, and all the people of the country will respect him even more. My father will surely appoint him as the ruler of the country, and I will have no share in the country. I should now devise a plan to follow him into the sea, seek an opportunity to kill him, and then I can return. Whether my father is willing or not, he will surely appoint me as the crown prince.' With this thought, he also went to his father and said to the king: 'I want to follow my brother into the sea to seek treasures.' The king, hearing this, agreed, and Duścāra happily prepared his luggage as well. At that time, Śubhacāra beat drums and rang bells within the city, announcing to everyone: 'I am about to go to sea. Anyone who can go should prepare provisions and luggage to follow me. I will be the leader of the merchants, and I can protect you from the obstacles and difficulties on land and sea. I can protect everyone from fear, and you will not have to pay taxes.' After saying these words, five hundred people went to the prince and said to the prince: 'We request to follow the prince.' At that time, they chose an auspicious day and set off together. The detailed process is as described before, until after entering the sea, he told his younger brother: 'When this ship encounters danger and is about to break in the sea, you should grab onto me and do not be afraid.' Duścāra replied:
云：『如兄所教。』舶遇好風遂至寶所。是時舶師告于太子及眾人曰：『汝等昔聞有珍寶渚，今此處是。有種種寶，隨其採取。』眾人聞已歡喜踴躍，即便下舡取種種寶，猶如麻麥滿其船中。善行太子取如意珠，系其腰下回船而還。欲至此岸，逢摩竭魚打破其船。是時惡行即捉其兄，船人珍寶皆悉漂失。唯有惡行，以兄威力得至此岸。善行用力既出海已疲極而睡，惡行守兄，遂見其兄腰下寶珠。即作是念：『兄得好珠我失所獲，我今應可刺兄目瞎，持珠獨還。』作是念已先盜取寶，便以棘針刺兄目瞎，棄之而去。善行無眼不知歸路，后牧牛人見已問云：『從何而來？』是時盲人具如上說。牧牛人知即起慈心，將歸家中。善行本性極善彈琴，在彼家內時為彈琴。牧牛人妻心生愛念，即起染欲語盲人云：『共我行私。』盲人聞已兩手掩耳白雲：『勿出此語，我不欲聞。汝是我妹，何出此言？』」
佛告諸苾芻：「世間常法：一切有情心貪慾色，若不相隨各生瞋恚。時彼婦人見不遂意，即生瞋恨起心謗染，告其夫云：『彼無目人慾淫穢我，如何家內養此惡人？』」佛復告諸苾芻：「世間常法：一切有情于所愛妻，被人侵污心生瞋惱，此一切怨此怨為重。由此因緣其牧牛人聞妻語已，于無目人起重瞋恨，復作是念：『此
【現代漢語翻譯】 現代漢語譯本 云：『如兄所教。』船隻遇到好風，於是到達寶藏之地（珍寶聚集的地方）。這時，船長告訴太子和眾人說：『你們以前聽說過珍寶渚（充滿珍寶的島嶼），現在這裡就是。有各種各樣的寶物，隨你們採摘。』眾人聽了歡喜雀躍，立刻下船去取各種寶物，就像裝麻麥一樣裝滿船艙。善行太子取了一顆如意珠（能實現願望的寶珠），繫在腰間，然後回船返回。快要到達岸邊時，遇到摩竭魚（海中巨獸）把船撞破了。當時，惡行就抓住他的哥哥，船上的人和珍寶全都漂失了。只有惡行，憑藉哥哥的威力才得以到達岸邊。善行用力游出海后，疲憊不堪睡著了，惡行守護著哥哥，看見哥哥腰間的寶珠。就產生這樣的念頭：『哥哥得到好寶珠，我卻一無所獲，我現在應該刺瞎哥哥的眼睛，拿著寶珠獨自回去。』產生這個念頭后，先偷走了寶珠，然後用荊棘刺瞎了哥哥的眼睛，丟下他離開了。善行沒有眼睛，不知道回家的路，後來被一個牧牛人看見，牧牛人問他：『從哪裡來？』當時，盲人把上面的事情都說了。牧牛人知道后，立刻生起慈悲心，把他帶回家中。善行天性非常擅長彈琴，在牧牛人家裡時常彈琴。牧牛婦人心生愛念，就生起染污的慾望，對盲人說：『和我行茍且之事吧。』盲人聽了，兩手摀住耳朵，大聲說：『不要說這種話，我不願意聽。你是我妹妹，怎麼能說這種話？』
佛告訴各位比丘：『世間的常態是：一切有情眾生內心貪戀美色，如果不順從自己的心意，就會產生嗔恨。當時，那個婦人見盲人不順從自己的心意，就生起嗔恨，起了誹謗和污衊之心，告訴她的丈夫說：『那個沒有眼睛的人想要對我行淫穢之事，怎麼能在家裡養著這種惡人？』』佛又告訴各位比丘：『世間的常態是：一切有情眾生對於自己所愛的妻子，被人侵犯玷污，內心會生起嗔惱，這是一種極大的怨恨。』由於這個因緣，那個牧牛人聽了妻子的話后，對盲人產生了極大的嗔恨，又產生這樣的念頭：『這個人……』
【English Translation】 English version He replied, 'As you instructed, brother.' The ship, encountering favorable winds, eventually reached the treasure island (a place where treasures gather). At that time, the captain announced to the prince and the others, 'You have heard of the Jewel Isle (an island full of treasures), and this is it. There are all kinds of treasures here, take whatever you want.' Upon hearing this, the people rejoiced and leaped for joy, immediately disembarking to collect various treasures, filling the ship's hold as if with hemp and wheat. Prince Shanhang (Virtuous Conduct) obtained a Cintamani (wish-fulfilling jewel), tied it around his waist, and returned to the ship. As they were about to reach the shore, a Makara fish (a mythical sea creature) struck and broke the ship. At that time, Exvil Conduct seized his brother, and all the people and treasures on the ship were lost. Only Exvil Conduct, through his brother's power, managed to reach the shore. Shanhang, exhausted from swimming, fell asleep. Exvil Conduct, guarding his brother, saw the jewel around his brother's waist and thought, 'My brother has obtained a good jewel, while I have gained nothing. I should blind my brother and take the jewel for myself.' With this thought, he first stole the jewel, then blinded his brother with a thorn, and left him. Shanhang, without eyes, did not know the way home. Later, a cowherd saw him and asked, 'Where do you come from?' The blind man then recounted everything that had happened. The cowherd, upon hearing this, felt compassion and took him home. Shanhang was naturally skilled at playing the lute, and he often played it in the cowherd's house. The cowherd's wife developed feelings of love and lust, and said to the blind man, 'Let us have illicit relations.' Upon hearing this, the blind man covered his ears with both hands and exclaimed, 'Do not say such things, I do not wish to hear them. You are my sister, how can you say such things?'
The Buddha told the Bhikshus (monks), 'It is the way of the world that all sentient beings are greedy for beauty, and if their desires are not fulfilled, they become angry. At that time, the woman, seeing that the blind man did not comply with her wishes, became angry and slandered him, telling her husband, 'That eyeless man wants to commit adultery with me, how can we keep such an evil person in our house?'' The Buddha further told the Bhikshus, 'It is the way of the world that all sentient beings, when their beloved wife is violated, become angry, and this is a great resentment.' Because of this, the cowherd, upon hearing his wife's words, became extremely angry with the blind man and thought, 'This man...'
人重罪，今見無目，即是受報，不須殺害，但驅令出。』作此念已即便馳出。其無目人抱琴而去，巡歷城邑乞求活命。后時父王既崩之後，其弟惡行即紹王位，無目之人漸次乞求，至妻國城。其妻年長，諸國王子皆從競索，女之父王告其女曰：『先嫁汝時，善行王子入海船沒而死。今有王子等競來索汝，如不嫁汝，恐諸王子心懷瞋恨。是故我今共汝平章，汝心若為？』女白王曰：『唯愿父王，敕國內人，嚴凈城邑集諸國人，女自簡選。』父王允女所請，遂敕境內及諸外國：『我有一女今欲出嫁，集諸國人自簡駙馬。』遂即嚴飾城隍如歡喜園，即令擊鼓宣告：『現在城中所有人眾，及四遠來者，王女求夫隨情選擇，君等隨力莊飾，皆來集會。』至明清旦嚴飾王女，與諸婇女相隨而出，如歡喜園中吉祥天女處妙花林，遂于城中百千萬數大眾之中，次第巡行自求夫主。其時善行立在一邊彈琴而住，有情業力因緣會合，共相遭遇。聞彼琴聲心生戀慕，即以花鬘遙擲其上，告言：『此人是我夫主。』時諸大眾各生憂惱，共出嫌言：『今此眾內有多豪族，諸方貴勝王子大臣年華可愛，及此城內美妙男子，如何棄此而取盲人以為夫主？』時王近臣見此事已，心懷憂惱，便入白王：『王隨女情求得夫主。』王問：『如何？』答言：『眼
【現代漢語翻譯】 現代漢語譯本 『有人犯了重罪，現在眼睛瞎了，這就是受報應，不必殺害他，只需驅逐出去。』他這樣想后，就立刻把他趕走了。那個瞎了眼的人抱著琴離開了，四處遊歷城鎮乞討活命。後來，他的父王駕崩之後，他的弟弟因為惡行而繼承了王位，那個瞎了眼的人漸漸乞討，來到了他妻子的國家。他的妻子已經長大，各國的王子都爭相求娶她，女兒的父王告訴女兒說：『當初把你嫁給善行（Shanxing）王子時，他說入海遇船難而死了。現在有王子們爭著要娶你，如果不嫁你，恐怕王子們會心懷怨恨。所以現在我和你商量一下，你覺得怎麼樣？』女兒對國王說：『希望父王下令國內的人，莊嚴清凈城邑，聚集各國的人，女兒自己挑選。』父王答應了女兒的請求，於是下令境內和外國：『我有一個女兒現在要出嫁，聚集各國的人自己挑選駙馬。』於是立刻裝飾城池如同歡喜園（Huanxiyuan），就讓人擊鼓宣告：『現在城中所有的人，以及從四面八方來的人，王女求夫隨心選擇，你們盡力裝飾，都來參加。』到了第二天清晨，裝飾好王女，與眾婇女相隨而出，如同歡喜園中的吉祥天女（Jixiang tiannv）處在美妙的花林中，於是在城中成百上千萬的大眾之中，依次巡行自己尋找夫主。當時善行（Shanxing）站在一邊彈琴，因為有情眾生的業力因緣會合，互相遭遇。聽到那琴聲心中生起愛慕，就用花鬘遠遠地擲向他，說道：『這個人是我的夫主。』當時大眾各自生起憂愁惱怒，一起說出嫌棄的話：『現在這眾人之中有很多豪門望族，各方尊貴的王子大臣，年紀輕長相可愛，以及這城中美好的男子，為什麼捨棄他們而選擇一個瞎子作為夫主？』當時國王的近臣見到這件事後，心中憂愁惱怒，就入宮稟告國王：『國王，公主隨自己的心意求得了夫主。』國王問：『怎麼樣？』回答說：『眼睛...
【English Translation】 English version 'This person committed a grave crime and is now blind, which is his retribution. There is no need to kill him; just drive him out.' With this thought, he immediately had him driven out. The blind man left with his lute, traveling through cities and towns, begging for a living. Later, after his father the king passed away, his younger brother, due to his evil deeds, inherited the throne. The blind man gradually begged his way to his wife's kingdom. His wife had grown up, and princes from various countries were vying to marry her. The daughter's father, the king, told her, 'When I first married you to Prince Shanxing (Shanxing, meaning 'Good Deeds'), he said he died in a shipwreck at sea. Now, princes are competing to marry you, and if you don't marry, I fear the princes will harbor resentment. Therefore, I am now discussing this with you. What do you think?' The daughter said to the king, 'I wish that my father would order the people of the country to solemnly purify the city and gather people from various countries so that I may choose for myself.' The father agreed to his daughter's request and ordered within the country and abroad, 'I have a daughter who is now to be married. Gather people from various countries to choose a son-in-law.' He then immediately decorated the city like the Joyful Garden (Huanxiyuan), and had drums beaten to announce, 'All the people in the city now, and those coming from afar, the princess seeks a husband and chooses according to her heart. Decorate yourselves as best you can and come to participate.' The next morning, the princess was adorned and went out with her attendants, like the auspicious goddess Jixiang tiannv (Jixiang tiannv, meaning 'Auspicious Goddess') in the Joyful Garden, residing in a beautiful flower forest. She then proceeded through the hundreds of thousands of people in the city, seeking a husband for herself. At that time, Shanxing (Shanxing) stood to one side playing the lute, and due to the karmic conditions of sentient beings, they encountered each other. Hearing the sound of the lute, she felt love and threw a garland of flowers at him from afar, saying, 'This person is my husband.' At that time, the masses each felt sorrow and annoyance, and together spoke words of disdain, 'Now, among these people, there are many noble families, honorable princes and ministers from various regions, young and lovely, and beautiful men in this city. Why abandon them and choose a blind man as a husband?' At that time, the king's close minister, seeing this, felt sorrow and annoyance in his heart and entered the palace to report to the king, 'Your Majesty, the princess has found a husband according to her heart.' The king asked, 'How so?' He replied, 'The eyes...'
瞎。』王聞愁惱，喚女來問：『少女何意？今此城中多有賢人貴勝宰輔大臣及四遠來男子非一，何因不愛而取盲人？』女答父云：『我愛於此。』王曰：『若爾，宜應就彼。何故住斯？』女即詣彼告言：『仁是我夫。』答曰：『汝為非理，作此思惟，共余男子而為交耶？』女曰：『仁者，我無此心作如是事。』問曰：『如何得知？』女即懇誠發實信語：『仁今證實我心如念：「善行王子及於仁處，情生樂欲無異心者，愿仁一目平復如故。」』而此少女發實語時，盲人一目便即開明，告曰：『賢女！我是善行，被弟惡行而於我處為無利事。』女曰：『何以得知仁是善行？』即發實語作如是言：『我被惡行刺我眼時，我心於彼而無少恨。斯言若實，我之一目平復如故。』說實語時雙眼明照。是時王女即將善行詣父王處，白言：『此是我夫。』王乃不信，女便向王具說前事。王甚奇怪，即令大禮共成婚媾已，多嚴兵馬，令其善行還到本城，驅彼惡行，冊立善行紹繼父位。汝等苾芻，于汝意云何。善行王子豈異人乎？即我身是。其惡行者，今提婆達多是。非但今時無有報恩，往昔之時亦復如是。」
根本說一切有部毗奈耶破僧事卷第十五 大正藏第 24 冊 No. 1450 根本說一切有部毗奈耶破僧事
{ "translations": [ "現代漢語譯本", "瞎。國王聽了憂愁煩惱，叫來女兒問道：『女兒你是什麼意思？現在這城中有很多賢能的人、尊貴的權臣宰相以及從四面八方來的男子，不止一個，你為什麼不愛他們卻要嫁給一個盲人？』女兒回答父親說：『我就是愛他。』國王說：『如果這樣，你應該去他那裡。為什麼住在這裡？』女兒就到盲人那裡告訴他說：『您是我的丈夫。』盲人回答說：『你太不講道理了，怎麼能這樣想，和別的男人有交往呢？』女兒說：『仁者，我沒有這樣的心思，沒有做這樣的事。』盲人問：『怎麼知道你說的是真的？』女兒就懇切地發真實誓言說：『如果我現在對善行王子以及對您，心中充滿愛慕，沒有二心，愿您的一隻眼睛恢復如初。』當這位少女發真實誓言的時候，盲人的一隻眼睛立刻就睜開了，他說：『賢女！我是善行，被弟弟惡行所害，使我遭受不幸。』女兒說：『怎麼知道您是善行？』善行就發真實誓言說：『我被惡行刺瞎眼睛的時候，我心中對他沒有絲毫怨恨。如果這話是真實的，我的另一隻眼睛也能恢復如初。』說完真實誓言，他的雙眼都明亮了。這時，王女就帶著善行去見父王，稟告說：『這是我的丈夫。』國王不相信，女兒便向國王詳細地說了之前的事情。國王覺得非常奇怪，就舉行盛大的典禮，為他們完成了婚禮，並調集了很多兵馬，讓善行回到原來的城池，驅逐了惡行，擁立善行繼承王位。你們這些比丘，你們認為怎麼樣？善行王子難道是別人嗎？就是我的前身。那個惡行，就是現在的提婆達多（Devadatta）。不只是現在不報恩，過去的時候也是這樣。』", "《根本說一切有部毗奈耶破僧事》卷第十五" ], "english_translations": [ "English version", \"Blinded. The king, hearing this, was worried and distressed. He summoned his daughter and asked: 'Daughter, what do you mean? In this city, there are many virtuous people, noble and powerful ministers, and men from all directions, not just one. Why do you not love them but choose to marry a blind man?' The daughter replied to her father: 'I love him.' The king said: 'If that is so, you should go to him. Why do you stay here?' The daughter then went to the blind man and told him: 'You are my husband.' The blind man replied: 'You are being unreasonable, having such thoughts, associating with other men?' The daughter said: 'O virtuous one, I have no such intention, nor have I done such a thing.' The blind man asked: 'How can I know this?' The daughter then earnestly made a truthful vow: 'If I now, towards Prince Sh善行 (Shànxíng, virtuous conduct) and towards you, am filled with love and have no divided heart, may one of your eyes be restored to its former state.' When this young woman spoke this truth, one of the blind man's eyes immediately opened. He said: 'Virtuous woman! I am 善行 (Shànxíng), harmed by my brother 惡行 (Èxíng, evil conduct), causing me misfortune.' The daughter said: 'How can I know that you are 善行 (Shànxíng)?' 善行 (Shànxíng) then made a truthful vow, saying: 'When I was blinded by 惡行 (Èxíng), I held no hatred in my heart towards him. If this is true, may my other eye also be restored to its former state.' As he spoke this truth, both his eyes became bright. At this time, the king's daughter took 善行 (Shànxíng) to see her father, the king, and reported: 'This is my husband.' The king did not believe her, so the daughter explained to the king in detail what had happened before. The king found it very strange, and he held a grand ceremony to complete their marriage. He also gathered many soldiers and horses, and had 善行 (Shànxíng) return to his original city, drive out 惡行 (Èxíng), and enthrone 善行 (Shànxíng) to succeed to the throne. What do you monks think? Is Prince 善行 (Shànxíng) someone else? He is my former self. That 惡行 (Èxíng) is now 提婆達多 (Típó-dáduō, Devadatta). It is not only now that he is ungrateful; it was the same in the past.'", "《Mūlasarvāstivāda-vinaya-saṃghabhedavastu》Volume 15" ] }
根本說一切有部毗奈耶破僧事卷第十六
大唐三藏法師義凈奉 制譯
佛言：「復聽提婆達多往昔之時無有恩報。乃往古昔有一王都，人民熾盛安隱豐樂。王有四子：一名大枝、二名副枝、三名隨枝、四名小枝。其四王子年漸長大，皆娶鄰國王女以之為妻，共于父所興逆害心。父覺知已擯令出國，各將妻去，行至曠野路糧皆盡，共立惡制，可殺一妻取肉充食，用濟身命得出長途。於時小枝作如是念：『寧可自死，不斷他命。更無餘計，宜將己妻密走他國。』作是念已，將妻逃走。飢渴所逼，妻便睏乏不能前進，告其夫曰：『聖子！我命將終無由涉路。』小枝作念：『我于羅剎惡伴存彼軀命，於此而終深可傷惜。』即割髀肉與食，又刺臂血令飲。妻食肉血，漸漸徐行至一山谷，採拾根果以濟身命。于其山間有大河水，時有一人因遭怨賊截其手足，擲著河中作苦惱聲，隨流而去。小枝因出聞苦叫聲，生悲愍心尋聲往覓，遂見一人隨水流下，即入河中揹負令出，置河岸上。見手足俱無，情懷痛切，問言：『善男子！爾因何事遭斯苦楚？』其人具以事答。小枝報曰：『汝今雖苦勿生憂怖。』將根果令食，便語妻曰：『可生慈念看養此人。』既蒙恩養瘡苦漸差，其婦于彼情生愛著，頻頻就彼共作言談。菩薩稟性少
【現代漢語翻譯】 現代漢語譯本 《根本說一切有部毗奈耶破僧事》卷第十六
大唐三藏法師義凈 奉 制譯
佛說：『再聽我說提婆達多往昔之時沒有恩報的故事。很久以前，有一個王都，人民生活富足安寧，非常繁榮。國王有四個兒子：大兒子叫大枝（Dazhi，名字），二兒子叫副枝（Fuzhi，名字），三兒子叫隨枝（Suizhi，名字），四兒子叫小枝（Xiaozhi，名字）。這四個王子漸漸長大，都娶了鄰國的公主為妻，共同對他們的父親產生了謀逆之心。他們的父親察覺后，便把他們驅逐出國。他們各自帶著妻子離開，走到荒野時，路上的糧食都吃完了，於是共同制定了一個惡毒的計劃，就是殺死一個妻子，取她的肉來充飢，用以維持生命，走出這漫長的路途。當時，小枝心想：『寧可自己死去，也不能斷絕他人的性命。沒有其他的辦法了，不如將我的妻子偷偷帶到別的國家去。』這樣想著，便帶著妻子逃走了。由於飢渴的逼迫，他的妻子感到睏乏，無法繼續前進，便對她的丈夫說：『聖子！我的生命將要終結，沒有辦法再趕路了。』小枝心想：『我讓妻子在羅剎（Luosha，惡鬼）般的惡伴身邊茍延殘喘，卻在這裡死去，實在令人傷心。』於是割下自己大腿上的肉給妻子吃，又刺破手臂取血給她喝。他的妻子吃了肉和血，漸漸地慢慢行走，來到一個山谷，採摘樹根和野果來維持生命。在山間有一條大河，當時有一個人因為遭到怨賊的襲擊，被砍斷了手腳，扔到河中，發出痛苦的叫聲，隨著河流漂去。小枝因為外出聽到了痛苦的叫聲，生起悲憫之心，循著聲音尋找，便看見一個人順著水流下來，立刻跳入河中，揹著他出來，放在河岸上。看見他手腳都沒有了，心中感到非常悲痛，便問他說：『善男子！你因為什麼事遭受這樣的苦楚？』那個人詳細地把事情說了出來。小枝告訴他說：『你現在雖然痛苦，不要感到憂愁和害怕。』將樹根和野果給他吃，便對妻子說：『要生起慈悲之心，照顧這個人。』那人受到恩惠照顧，傷口的痛苦漸漸減輕，小枝的妻子卻對他產生了愛戀之情，常常到他那裡去，和他交談。菩薩的本性很少』
【English Translation】 English version Vinaya in the Mūlasarvāstivāda School - Account of Schism, Volume 16
Translated under Imperial Order by the Tripiṭaka Master Yijing of the Great Tang Dynasty
The Buddha said, 'Listen again to how Devadatta received no kindness in the past. Long ago, there was a royal capital where the people were prosperous, peaceful, and affluent. The king had four sons: the first was named Dazhi (大枝, Great Branch), the second Fuzhi (副枝, Secondary Branch), the third Suizhi (隨枝, Following Branch), and the fourth Xiaozhi (小枝, Small Branch). As these four princes grew older, they all married princesses from neighboring kingdoms and together conceived a rebellious intent against their father. Their father, realizing this, banished them from the country. Each took his wife and left, but as they traveled through the wilderness, their provisions ran out. They jointly made a wicked plan: to kill one wife and use her flesh for food, to sustain their lives and escape the long journey. At that time, Xiaozhi thought, 'I would rather die myself than end another's life. There is no other way; I should secretly take my wife to another country.' With this thought, he fled with his wife. Driven by hunger and thirst, his wife became weak and unable to continue. She said to her husband, 'Noble son! My life is coming to an end; I cannot travel any further.' Xiaozhi thought, 'It would be deeply regrettable if my wife, who has barely survived among Rakshasa (羅剎, demon)-like companions, were to die here.' So he cut flesh from his thigh and gave it to her to eat, and he pierced his arm to give her blood to drink. His wife ate the flesh and drank the blood, and gradually they slowly walked to a mountain valley, gathering roots and fruits to sustain their lives. In the mountains, there was a large river. At that time, a man had been attacked by vengeful bandits, who cut off his hands and feet and threw him into the river. He cried out in pain as he floated downstream. Xiaozhi, hearing the cries, felt compassion and followed the sound, finding a man floating down the river. He immediately jumped into the river, carried him out on his back, and placed him on the riverbank. Seeing that he had no hands or feet, he felt great sorrow and asked, 'Good man! Why have you suffered such torment?' The man explained everything in detail. Xiaozhi said, 'Although you are suffering now, do not be worried or afraid.' He gave him roots and fruits to eat and said to his wife, 'You should have compassion and care for this man.' Receiving kind care, the pain of his wounds gradually lessened, but Xiaozhi's wife developed affection for him, often going to him and talking with him. The nature of a Bodhisattva is rarely'
行欲染，雖時聚會無解淫情。然此山中所有根果，由菩薩威力悉皆精妙，婦人食已彌益邪心，至其人所求行非法。彼便不許，答曰：『我幾命斷幸蒙見濟，共為惡事便是棄恩，汝夫若知定分身首。』婦數求及被煩惱逼，遂共交通深生愛著，不欲暫離，于其本夫心無戀樂。彼雖遣去亦不見隨，便作是念：『今此女人於我耽著，私通他婦乃是大怨，我定遭苦。』即共籌議告其婦曰：『夫若知我行非法者，必當斷命，此不須疑。』女人聞說以之為然，當設余計。女人耶智不學而知，即以衣纏頭枕石而臥。小枝採果還至其傍，見有異狀問言：『賢首！有何所苦？』答言：『聖子！頭甚苦痛。』小枝報曰：『欲何所作？』女密懷計生此噁心告其夫曰：『我先頭痛，醫與石柏涂頭即差。』小枝報曰：『何處得有？我往求覓。』女曰：『于彼崖下於山澗邊，見有斯藥；既其懸絕，尋索而下我在上持。』彼是大人，為性質直不懷邪偽，報言：『可爾。』以索繫腰懸崖而下，欲采其藥，妻遂放索落崖墮水。由彼有情有長命報合紹王位，落崖不死，隨水漂流至王都所。屬彼國主無子命終，臣佐國民共為籌議：『王既無子今已命終，我等立誰紹繼其位？』喚諸相師，令覓一人堪為王者。時諸相師四方求覓，如有頌曰：
「『假令經百劫，
所作業不亡； 因緣會遇時， 果報還自受。』
「是時小枝由其業熟合受王位，從水而出坐在崖邊。然菩薩威德，所住之處光彩異常。時諸相師因游至彼，見此大人有王瑞相，咸皆歡喜往告諸臣曰：『我等求得大人，具王瑞相，堪為國主。』諸臣聞已，即令國人嚴飾城隍，備其大禮，選擇吉日共冊為王。然未有國后，諸臣告令諸國貴族，若有端正好女，各令嚴飾將赴王都，稱王意者納之為后。王緣女人遭大苦惱，深生厭離無心顧眄。諸臣啟言：『大王當知！國后若無，斷王繼嗣，諸方美女咸集于茲，欲冊為后及諸婇女。』王亦不許，說女人過患。福德有情所在之處，花果飲食悉皆甘美多有氣力；爾時菩薩落崖已后，于其山中花果根莖並悉不生，設有生者苦澀無味。彼二惡人由諸根果無氣力故，漸漸羸弱不能存濟。時彼惡女，即便荷負無手足人，從山而出，入諸聚落巡行告乞。若他見問：『此是何人？』報言：『此是我夫。』雖復如是形容，更無他意。然而國法，若有女人事夫貞謹，人多敬重皆為供養。此女到處多饒飲食，如是遊歷漸至王都。諸人聞已皆悉嗟嘆，或有心生喜樂山外遙觀。城中諸人見斯事已，謂其方便共起譏嫌：『王說女人有多過患，豈不見此貞謹婦人，無手足夫肩上擔負，巡門告乞以
【現代漢語翻譯】 現代漢語譯本
『所造之業不會消亡；
因緣際會之時，
果報終將自己承受。』 『當時，小枝因為過去的業力成熟，應該承受王位，所以從水中出來坐在懸崖邊。然而菩薩具有威德，他所居住的地方光彩異常。當時，一些相士因為遊玩來到這裡，見到這位大人具有王者之相，都非常高興，前去告訴各位大臣說：『我們找到了大人，具有王者的瑞相，可以作為我們的國主。』各位大臣聽了之後，立即命令國人裝飾城池，準備盛大的典禮，選擇吉日共同擁立他為國王。然而還沒有王后，各位大臣告知各國的貴族，如果有端莊美麗的女子，各自讓她好好打扮前來王都，如果能合國王的心意就納為王后。國王因為女人遭受過巨大的苦惱，內心深感厭惡，沒有心思顧及此事。各位大臣稟告說：『大王應該知道！如果沒有王后，就會斷絕王位的繼承，各方的美女都聚集在這裡，想要冊立為王后以及各位婇女。』國王也不允許，並述說女人的過患。有福德和情感的眾生所在的地方，花果飲食都甘甜美味，並且富有營養；當時菩薩從懸崖落下之後，在山中花果根莖都不再生長，即使有生長的，也苦澀無味。那兩個惡人因為各種果實沒有營養，漸漸變得虛弱，無法生存下去。當時那個惡女，就揹著沒有手腳的人，從山裡出來，進入各個村落巡迴乞討。如果有人問：『這是什麼人？』就回答說：『這是我的丈夫。』即使是這樣的形容，也沒有其他的想法。然而按照國家的法律，如果有女人侍奉丈夫貞潔謹慎，人們大多敬重並供養她。這個女子到處都能得到很多的飲食，就這樣遊歷漸漸到達王都。人們聽說了這件事都感嘆不已，有的人心生喜悅，在山外遙望。城中的人們看到這件事後，認為這是虛假的，共同開始譏諷嫌棄：『國王說女人有很多過患，難道沒有看到這位貞潔的婦人，揹著沒有手腳的丈夫，挨家挨戶乞討以求生存嗎？』
【English Translation】 English version
'The deeds done will not perish;
When the conditions meet,
The consequences will be borne by oneself.' At that time, Little Branch, due to the ripening of his karma, was destined to receive the kingship. He emerged from the water and sat on the edge of a cliff. However, the Bodhisattva possessed majestic virtue, and the place where he resided shone with extraordinary light. At that time, some physiognomists, while traveling there, saw this great man with the appearance of a king. They were all delighted and went to inform the ministers, saying, 'We have found a great man with the auspicious signs of a king, fit to be our ruler.' Upon hearing this, the ministers immediately ordered the people to decorate the city and prepare grand ceremonies, choosing an auspicious day to jointly enthrone him as king. However, there was no queen yet. The ministers informed the nobles of various countries that if there were virtuous and beautiful women, they should be well-adorned and sent to the capital. If one pleased the king, she would be accepted as queen. The king, having suffered great distress because of women, felt deep aversion and had no intention of considering the matter. The ministers reported, 'Your Majesty should know that without a queen, the royal lineage will be cut off. Beauties from all directions have gathered here, wanting to be appointed as queen and consorts.' The king did not allow it, and spoke of the faults of women. Wherever beings with merit and affection reside, the flowers, fruits, and food are sweet and delicious, and full of vitality. After the Bodhisattva fell from the cliff, the flowers, fruits, roots, and stems in the mountains ceased to grow. Even if they did grow, they were bitter and tasteless. The two evil men, because the various fruits lacked vitality, gradually became weak and unable to survive. At that time, the evil woman carried the man without hands and feet, left the mountain, and entered various villages, going around begging. If others asked, 'Who is this person?' she would reply, 'This is my husband.' Even with such a description, she had no other intentions. However, according to the laws of the country, if a woman served her husband with chastity and diligence, people would mostly respect and provide for her. This woman received plenty of food everywhere, and in this way, she gradually traveled to the capital. When people heard of this, they all sighed in admiration, and some felt joy, watching from afar outside the mountains. When the people in the city saw this, they considered it a pretense and began to mock and despise her, saying, 'The king says that women have many faults. Haven't you seen this chaste woman, carrying her husband without hands and feet on her shoulders, begging from door to door for survival?'
相濟給。』時守門人見如上事，具奏王知。王聞是語敕令喚入，女人入內，王既見已即便微笑，而說頌曰：
「『食髀肉充飢， 飲我血濟渴； 肩負肉團行， 何處有貞謹？ 惡計求石柏， 冀我落崖亡； 肩負肉團行， 何處有貞謹？』
「時此女人聞王斯頌，情懷羞恥即便低頭。諸臣聞頌不知其緣，白言：『大王！所說之頌是何義利？』王為諸臣次第廣說。城中人民嫌此女人，共唱為惡擯令出國。」佛告諸苾芻：「于意云何？乃往昔時小枝者，豈異人乎？我今即是。其女人者，今提婆達多是。非但今時無有恩報，過去之世亦復如然。
「汝等苾芻，復當諦聽，提婆達多無恩無報。乃往古昔有一王都，王名自在友，人民熾盛安隱豐樂，正法治化信重賢良，自利利他常懷大悲恒求妙法，于諸黎庶深有戀慕。後於異時妃誕一子，形儀端正殊妙可觀，顏色光晃如真金鋌，頭有傘髻，手臂纖長，額廣平正，雙眉相連，鼻高且直，諸根具足。親族立字名自在，蕳付八乳母，年漸長大令遣入學，算計謀策印文秘字無不該練，工巧技藝悉皆通達，所謂象馬車步乘馭善巧工射干戈，無不備悉。其自在童子，敬信賢良情懷仁讓，自利利人是其本行，常有悲愍普愛黎元，捨去慳貪修行惠施。所有財
【現代漢語翻譯】 現代漢語譯本： 『互相幫助，互相給予。』當時守門人見到這樣的事情，詳細地稟告了國王。國王聽到這些話，命令召見這個女人。女人進入宮內，國王見到她后，便微笑，並說了下面的偈頌： 『吃我的腿肉來充飢，喝我的血來解除乾渴；肩上扛著肉團行走，哪裡還有貞潔可言？用惡毒的計謀尋找石柏，希望我墜落懸崖而死；肩上扛著肉團行走，哪裡還有貞潔可言？』 當時這個女人聽到國王的偈頌，感到羞愧難當，便低下了頭。各位大臣聽到偈頌，不明白其中的緣由，便稟告說：『大王！您所說的偈頌是什麼意思呢？』國王為各位大臣詳細地解釋了事情的經過。城中的人民都厭惡這個女人，一起指責她的罪惡，並將她驅逐出國。 佛陀告訴各位比丘：『你們認為怎麼樣？過去的小枝，難道是別人嗎？就是現在的我。那個女人，就是現在的提婆達多（Devadatta，佛陀的堂兄弟，也是佛陀的弟子，后因嫉妒佛陀而叛教）。不只是現在沒有恩情回報，過去世也是這樣。』 『你們各位比丘，還要仔細聽著，提婆達多（Devadatta）是毫無感恩之心的。很久以前，有一個王都，國王名叫自在友（Svatantramitra，自由的朋友），人民興盛，安穩豐樂，用正法治理國家，重視賢良，既能自利又能利他，常懷大悲之心，恒常尋求妙法，對百姓深切愛戀。後來，王妃生了一個兒子，容貌端正，非常美妙，顏色光亮，如同真金一樣，頭上有傘狀的髮髻，手臂纖細修長，額頭寬闊平正，雙眉相連，鼻子高挺筆直，各種器官都很完美。親族給他取名為自在（Svatantra，自由），交給八個乳母餵養。年齡漸漸長大后，讓他入學學習，算術、計謀、印章文字等無不精通，工巧技藝也都通達，比如象、馬、車、步的駕馭，擅長射箭和使用武器，無不具備。這個自在（Svatantra）童子，敬重賢良，心懷仁慈謙讓，自利利人是他的根本行為，常有悲憫之心，普遍愛護百姓，捨棄慳吝貪婪，修行佈施。所有的財物』
【English Translation】 English version: 'Helping each other, giving to each other.' At that time, the gatekeeper saw such a thing and reported it in detail to the king. Upon hearing these words, the king ordered the woman to be summoned. The woman entered the palace, and upon seeing her, the king smiled and spoke the following verse: 'Eating my thigh flesh to satisfy hunger, drinking my blood to quench thirst; carrying a lump of flesh on the shoulder, where is there any chastity? Using malicious schemes to seek out stone cypress, hoping I would fall off a cliff and die; carrying a lump of flesh on the shoulder, where is there any chastity?' At that time, this woman, upon hearing the king's verse, felt ashamed and lowered her head. The ministers, hearing the verse and not understanding its meaning, reported, 'Great King! What is the meaning of the verse you speak?' The king explained the whole story to the ministers in detail. The people in the city all detested this woman, jointly accused her of evil, and banished her from the country. The Buddha told the Bhikshus (Bhikkhus, Buddhist monks): 'What do you think? Was the little branch in the past someone else? It is I myself now. That woman is Devadatta (Devadatta, Buddha's cousin and also a disciple, who later betrayed the Buddha out of jealousy) now. Not only is there no repayment of kindness now, but it was also the same in the past life.' 'You Bhikshus (Bhikkhus), listen carefully again, Devadatta (Devadatta) is without gratitude. In the ancient past, there was a royal capital, and the king was named Svatantramitra (Svatantramitra, Friend of Freedom), the people were prosperous, peaceful, and happy, governing the country with the righteous Dharma, valuing the virtuous, benefiting both themselves and others, always cherishing great compassion, constantly seeking the wonderful Dharma, and deeply loving the people. Later, the queen gave birth to a son, whose appearance was upright, extremely beautiful, and pleasing to the eye, his color shining like real gold, with an umbrella-shaped hair knot on his head, slender and long arms, a broad and flat forehead, connected eyebrows, a high and straight nose, and all organs were perfect. The relatives named him Svatantra (Svatantra, Freedom), and entrusted him to eight wet nurses to raise. As he grew older, he was sent to school to study, and he was proficient in arithmetic, strategies, seal characters, and so on, and he was also proficient in skillful arts, such as riding elephants, horses, chariots, and infantry, and he was skilled in archery and the use of weapons, all of which he possessed. This Svatantra (Svatantra) boy, respected the virtuous, was kind and modest, benefiting himself and others was his fundamental behavior, he always had compassion, universally loved the people, abandoned stinginess and greed, and practiced generosity. All the wealth'
貨無一慳心，舉國知聞悉皆傾慕，四方遠近百逾膳那所有孤貧盡來臻湊，皆令無乏咸起歡心。菩薩曾於一時，乘車出遊趣芳園內，其車皆以金銀、琉璃、硨磲、碼瑙、天帝青寶共為嚴飾，皆以微妙栴檀而為轅軛，于其車上皆以師子虎豹之皮而為莊嚴，點諸寶珮，見者愛樂，駕以駟馬，其疾如風趣于園所。時有聰明智慧大婆羅門，來告童子曰：
「『應知世間人， 皆聞汝行施； 寶車雖愛重， 應施婆羅門。』
「爾時菩薩聞是語已，即疾下車生歡喜心，便指其車告婆羅門曰：
「『我今舍寶車， 喜施婆羅門； 愿我舍三有， 趣無上菩提。』
「時婆羅門既得車馬，乘之而去。菩薩又於一時乘大白象，名曰王增長，色白如珂雪及白銀花，七支圓滿眾相具足，皆善安住，猶如帝釋翳羅跋拏，行步庠序人所樂見。與諸眷屬並諸僕從，咸共圍繞，譬如滿月耀于星漢。又復屬以三春之際，雜花叢發泉池清澈眾鳥和鳴，菩薩於時欲往芳園暫為遊戲。時有他國怨敵告婆羅門，令從菩薩乞大白象。時婆羅門即從菩薩舉手而乞，並說頌曰：
「『諸有人天眾， 咸同好施名； 所乘大白象， 宜與我將去。』
「爾時菩薩聞是語已，即疾疾下象生歡喜心，便指其象告婆羅門曰：
【現代漢語翻譯】 現代漢語譯本： 沒有絲毫吝嗇之心，全國上下都知道這件事，都傾心仰慕。四面八方遠近的超過一百膳那（衡量單位）地方的孤兒和窮人都來聚集，都讓他們不缺乏，全都心生歡喜。菩薩曾經在某個時候，乘車出遊前往芳園之中，那車都用金、銀、琉璃（一種寶石）、硨磲（一種海貝）、瑪瑙（一種寶石）、天帝青寶（一種寶石）共同裝飾，都用微妙的栴檀（一種香木）作為車轅，在那車上都用獅子、虎、豹的皮來裝飾，點綴著各種寶玉，看見的人都喜愛，用四匹馬拉車，速度像風一樣前往園林。當時有一位聰明智慧的大婆羅門，來告訴童子說： 『應該知道世間人， 都聽聞你行佈施； 寶車雖然愛重， 應該施捨婆羅門。』 當時菩薩聽到這些話后，立刻下車，心生歡喜，就指著那車告訴婆羅門說： 『我現在捨棄寶車， 歡喜地施捨給婆羅門； 愿我捨棄三有（欲有、色有、無色有）， 趨向無上菩提（覺悟）。』 當時婆羅門得到車馬後，就乘車離去。菩薩又在某個時候乘坐大白象，名叫王增長，顏色白如珂雪（潔白的雪）和白銀花，七支（四肢、頭、陰藏）圓滿，各種相好具足，都安穩地站立著，就像帝釋天（佛教護法神）的翳羅跋拏（象名），行走緩慢有序，人們都喜歡看見。與各位眷屬以及各位僕從，全都圍繞著他，就像滿月照耀著星空。又正值暮春時節，各種雜花盛開，泉水清澈，各種鳥兒鳴叫，菩薩在此時想要前往芳園暫時遊玩。當時有其他國家的怨敵告訴婆羅門，讓他向菩薩乞討大白象。當時婆羅門就向菩薩舉手乞討，並說了偈頌： 『各位人天大眾， 都贊同你喜好佈施的名聲； 所乘坐的大白象， 應該給我帶走。』 當時菩薩聽到這些話后，立刻下象，心生歡喜，就指著那象告訴婆羅門說：
【English Translation】 English version: Without a single bit of stinginess, the whole country knows about this and admires it wholeheartedly. Orphans and poor people from all directions, near and far, exceeding a hundred yojanas (unit of measurement), come to gather, all are provided for without lack, and all are filled with joy. The Bodhisattva (one who seeks enlightenment) once, at one time, rode in a chariot to visit the fragrant garden. The chariot was adorned with gold, silver, vaidurya (lapis lazuli), tridacna (giant clam), asmagarbha (agate), and celestial blue jewels. The chariot pole was made of exquisite chandana (sandalwood). The chariot was decorated with the skins of lions, tigers, and leopards, and adorned with various precious gems, which were loved by those who saw them. It was drawn by four horses, as swift as the wind, heading towards the garden. At that time, a wise and intelligent great Brahmin (member of the priestly class) came and said to the prince: 'It should be known that the people of the world all hear of your acts of charity; although the precious chariot is dearly loved, it should be given to the Brahmin.' At that time, upon hearing these words, the Bodhisattva immediately alighted from the chariot with a joyful heart, and pointed to the chariot, saying to the Brahmin: 'I now give away the precious chariot, joyfully donating it to the Brahmin; may I relinquish the three realms of existence (desire realm, form realm, formless realm), and strive for unsurpassed Bodhi (enlightenment).' At that time, the Brahmin, having obtained the chariot and horses, rode away. The Bodhisattva at another time rode a great white elephant, named King Increase, whose color was as white as kausha snow (pure white snow) and silver flowers, with the seven limbs (four limbs, head, and genitals) complete, possessing all auspicious marks, standing firmly, like Indra's (king of the gods) Airavata (elephant's name), walking slowly and orderly, pleasing to behold. Surrounded by his family and servants, like the full moon illuminating the starry sky. It was also during the late spring season, when various flowers bloomed, the springs were clear, and various birds sang. The Bodhisattva at this time wished to go to the fragrant garden for a brief recreation. At that time, enemies from another country told a Brahmin to ask the Bodhisattva for the great white elephant. At that time, the Brahmin raised his hand to the Bodhisattva and begged, reciting a verse: 'All the beings of humans and gods alike, praise your name for being fond of giving; the great white elephant you ride, should be given to me to take away.' At that time, upon hearing these words, the Bodhisattva immediately dismounted the elephant with a joyful heart, and pointed to the elephant, saying to the Brahmin:
「『我今舍白象， 喜施婆羅門； 愿出三有流， 速趣菩提岸。』
「時有諸臣奏父王曰：『自在太子今以增長大象施與他國怨仇婆羅門。』王聞是語生大瞋怒，便敕使者令喚自在太子。既至，王便告言：『汝今不應住我國內。』太子聞是語已便自念言：『父今舍我，我今為求無上菩提利益一切，被智慧鎧舍此大象。』復作念言：『我今若在家者，必是不能隨情舍施，宜應往山林堅持戒行。是故今可舍其家緣獨居林藪，有往乞者誓不違逆。』是時菩薩作是念已，便還本宮具告妃知。妃既聞已，恐離夫故心懷悲苦，即便合掌白菩薩言：『聖子！若如是者，我亦隨去往山林中，我終不能須臾之間暫相舍離，若乖離者我命不存。』便說伽他告菩薩曰：
「『虛空無月無光彩， 大地無苗實不生； 蓮花池中水流枯， 婦人無夫亦如是。』
「菩薩告曰：『世間常法必有離別，汝于王宮生長，足好飲食衣服臥具，以斯養故身肉柔軟；若山林間以草敷地于草而臥，以果為食，採花果時步游荊棘。常持戒行，自身亦見眾人心常堅固，來者供養，我亦決定隨意舍施，當施之時勿生憂惱。』菩薩復告妃曰：『汝應可自當善籌量。』妃答言：『我隨聖子意。』菩薩復告曰：『若如是者，心常寄念發
【現代漢語翻譯】 現代漢語譯本 『我現在捨棄白象，歡喜地佈施給婆羅門（Brahman，印度教祭司）；愿我能脫離三有（欲有、色有、無色有）的流轉，迅速到達菩提（Bodhi，覺悟）的彼岸。』
當時有大臣稟告國王說：『自在太子現在把我們增長國力的大象佈施給其他國家的怨敵婆羅門。』國王聽了這話，非常生氣，就命令使者去召見自在太子。太子來到后，國王就告訴他說：『你現在不應該住在我的國家裡。』太子聽了這話，心裡想：『父王現在要捨棄我，我爲了尋求無上菩提，利益一切眾生，披上智慧的鎧甲，捨棄這頭大象。』又想：『我現在如果待在家裡，一定不能隨心所欲地佈施，應該到山林里去，堅持戒律修行。所以現在可以捨棄家庭，獨自居住在山林中，有人來乞討，我發誓不違揹他們的意願。』當時菩薩（Bodhisattva，佛教中追求覺悟的修行者）這樣想后，就回到宮中，把這些告訴了他的妃子。妃子聽了后，害怕離開丈夫，心裡非常悲傷，就合掌對菩薩說：『聖子！如果這樣的話，我也要跟隨您去山林中，我終究不能片刻離開您，如果分離，我就活不下去了。』於是說了偈頌告訴菩薩：
『虛空中沒有月亮就沒有光彩，大地上沒有苗就沒有果實；蓮花池中水流乾涸，婦人沒有丈夫也是這樣。』
菩薩告訴她說：『世間的常法必然有離別，你在王宮中長大，有美好的飲食衣服臥具，因為這些滋養，你的身體肌膚柔軟；如果到了山林中，只能用草鋪在地上睡覺，以野果為食物，採摘花果時要行走在荊棘叢中。要常常持守戒律，自己也要觀察眾人的心，要常常保持堅定，來的人要供養，我也決定隨意佈施，佈施的時候不要憂愁煩惱。』菩薩又告訴妃子說：『你應該好好地自己考慮清楚。』妃子回答說：『我聽從聖子的意思。』菩薩又告訴她說：『如果這樣的話，心裡要常常寄託思念，發願……』
【English Translation】 English version 'I now give away the white elephant, joyfully donating it to the Brahman (Brahmin, a member of the highest Hindu caste); may I escape the cycle of the three realms of existence (desire realm, form realm, formless realm), and quickly reach the shore of Bodhi (Enlightenment).'
At that time, some ministers reported to the king, 'The Crown Prince Freely Bestows is now giving away the elephant that strengthens our kingdom to the Brahman enemies of other countries.' The king, hearing this, became very angry and ordered a messenger to summon the Crown Prince Freely Bestows. When the prince arrived, the king told him, 'You should not stay in my kingdom now.' Hearing this, the prince thought to himself, 'My father now wants to abandon me, but I, in order to seek supreme Bodhi and benefit all beings, will don the armor of wisdom and give away this elephant.' He further thought, 'If I stay at home now, I will certainly not be able to give freely as I wish; I should go to the mountains and forests to uphold the precepts and practice. Therefore, I can now abandon my family and live alone in the forests; I vow not to refuse anyone who comes to beg.' At that time, the Bodhisattva (a being who is on the path to Buddhahood) thought in this way and returned to the palace to tell his consort. Hearing this, the consort, fearing separation from her husband, felt great sorrow and, with palms together, said to the Bodhisattva, 'Holy Son! If that is the case, I will also follow you to the mountains and forests; I can never leave you even for a moment; if we are separated, I will not survive.' Then she spoke a gatha (verse) to the Bodhisattva:
'The sky without the moon has no light, the earth without seedlings bears no fruit; the lotus pond with dried-up water, a woman without a husband is also like that.'
The Bodhisattva told her, 'The common law of the world is that there must be separation; you grew up in the royal palace, with fine food, clothing, and bedding; because of this nourishment, your body and skin are soft; if you go to the mountains and forests, you can only sleep on the ground covered with grass, eat wild fruits, and walk through thorns when picking flowers and fruits. You must always uphold the precepts, and you must also observe the minds of all people, and always remain steadfast; those who come must be provided for, and I am determined to give freely as I wish; do not be sad or troubled when giving.' The Bodhisattva further told his consort, 'You should consider this carefully yourself.' The consort replied, 'I will follow the Holy Son's will.' The Bodhisattva then said, 'If that is the case, you must always cherish thoughts and make vows...'
誓願言。』既立誓已，菩薩詣父王所頂禮白言：『愿父恕過，所施大象與他國怨仇婆羅門故。由是過失，我往山林，愿王庫藏常豐不渴。』王聞語已與子離別，心懷悽愴憂悲苦惱，便告子曰：『汝可住此，勿向山林，隨意佈施。』菩薩頌伽他答父王曰：
「『大地諸山林， 乍可令迴轉； 我于乞求者， 施心終不移。』
「爾時菩薩說是頌已辭父而去。於時太子妃及男女，並諸侍從數有千人，皆大泣淚共出此城。時有一人聞是大眾泣淚哀號，問言：『今此大眾因何悲泣？』答曰：『汝豈不聞？』便以頌報：
「『城中有太子， 自將象寶施； 王責遠驅擯， 由是眾悲啼。』
「爾時太子既出城已，告諸侍從：『汝等回還。汝今應知，一切恩愛會當別離，眷屬聚集法不長久，如彼行路同息樹陰，會合片時要當分散。』即說頌曰：
「『一切世間人， 會合必離別。』
「爾時菩薩說是語已，可行三十里，見一婆羅門，來至菩薩告言：『剎帝利童子！我聞汝名稱遠聞，從三十驛故來，為求四馬車，愿施與我四馬車。』於時太子妃，既見婆羅門來乞，心生輕慢已，粗惡言詞告婆羅門，即說頌曰：
「『希奇甚惡性， 告言婆羅門： 在於林樹間， 來乞四馬車。
【現代漢語翻譯】 現代漢語譯本 『我已立下誓願。』立誓之後，菩薩前往父王處，頂禮稟告說：『愿父王寬恕我的過失，因為我將您賜予的大象施捨給了他國的怨仇婆羅門。由於這個過失，我將前往山林，愿父王的庫藏永遠豐盈不匱乏。』國王聽了之後，與兒子離別，心中充滿淒涼、憂愁、悲傷和苦惱，便告訴兒子說：『你可以住在這裡，不要去山林，隨意佈施。』菩薩用偈頌回答父王說： 『大地和所有的山林，或許可以令其迴轉；但我對於乞求者，施捨的心意終究不會改變。』 當時，菩薩說完這偈頌后，就告別父親離開了。當時，太子妃和子女，以及眾多的侍從，大約有數千人，都大聲哭泣，一同出了城。當時有一個人聽到這群人哭泣哀號的聲音，問道：『現在這群人因為什麼而悲泣？』回答說：『你難道沒有聽說嗎？』便用偈頌告知： 『城中有一位太子，自己將珍貴的大象佈施出去；國王責備他，將他遠遠地驅逐，因此大家悲傷哭泣。』 當時，太子出了城之後，告訴眾侍從：『你們回去吧。你們現在應該知道，一切恩愛終將離別，眷屬聚集的緣分不會長久，就像行路的人在樹蔭下休息，會合只是片刻，終究要分散。』於是說了偈頌： 『世間所有的人，會合之後必定離別。』 當時，菩薩說完這些話之後，走了大約三十里，看見一位婆羅門走來，對菩薩說：『剎帝利（Kshatriya）童子（指貴族出身的年輕人）！我聽說你的名聲遠揚，從三十個驛站之外的地方趕來，是爲了求得四匹馬拉的車，希望你能施捨給我四馬車。』當時太子妃，看到婆羅門前來乞討，心中生起輕慢之心，用粗暴惡劣的言語對婆羅門說，並說了偈頌： 『真是稀奇又惡劣的品性啊，竟然對婆羅門說：在林木之間，還來乞討四馬車。』
【English Translation】 English version 『I have made a vow.』 Having made the vow, the Bodhisattva went to his father the king, bowed and reported: 『May the king forgive my fault, because I gave the elephant bestowed by you to a Brahmin (a member of the priestly class in ancient India) who is an enemy of another country. Because of this fault, I will go to the mountains and forests, may the king's treasury always be abundant and never lacking.』 After hearing this, the king parted with his son, his heart filled with desolation, sorrow, grief, and distress, and told his son: 『You can stay here, do not go to the mountains and forests, give alms as you please.』 The Bodhisattva answered his father the king with a verse: 『The great earth and all the mountains and forests, perhaps can be made to turn around; but my intention to give to those who ask, will never change.』 At that time, after the Bodhisattva finished reciting this verse, he bid farewell to his father and left. At that time, the Crown Princess and her children, along with many attendants, numbering about a thousand people, all wept loudly and left the city together. At that time, a person heard the sound of this crowd weeping and wailing, and asked: 『Why are these people weeping now?』 The answer was: 『Have you not heard?』 Then he informed him with a verse: 『In the city there is a Crown Prince, who himself gave away a precious elephant; the king rebuked him and banished him far away, therefore everyone is weeping sadly.』 At that time, after the Crown Prince left the city, he told the attendants: 『You should go back. You should know now that all love and affection will eventually be separated, the gathering of family members will not last long, just like travelers resting in the shade of a tree, meeting only for a short time, and eventually dispersing.』 Then he spoke a verse: 『All people in the world, will inevitably be separated after meeting.』 At that time, after the Bodhisattva finished speaking these words, he walked about thirty li (a Chinese unit of distance, approximately 500 meters), and saw a Brahmin coming, who said to the Bodhisattva: 『Kshatriya (a member of the warrior or ruling class) youth (referring to a young man of noble birth)! I have heard that your name is widely known, and I have come from thirty stations away, in order to seek a chariot drawn by four horses, I hope you can give me a four-horse chariot.』 At that time, the Crown Princess, seeing the Brahmin coming to beg, felt contempt in her heart, and spoke to the Brahmin in harsh and rude words, and spoke a verse: 『It is truly a rare and wicked nature, to say to the Brahmin: In the midst of the forest trees, you come to beg for a four-horse chariot.』
』
「爾時菩薩告其妃曰：『汝于婆羅門勿出惡言。』便說頌曰：
「『若無求乞人， 我施誰當受？ 為趣菩提故， 盡施去慳心。 六度殊勝福， 是名菩薩行； 為證於菩提， 圓修一切智。』
「爾時菩薩說是頌已，心生歡喜，復說頌曰：
「『我今除此慳貪垢， 寶輅施與婆羅門； 古昔大仙皆共行， 並獲無漏菩提處。』
「爾時菩薩發此愿已，心生歡喜，持此寶輅施與婆羅門。時菩薩自負其男而於肩上，又妃將女還安肩上，進路而行，積漸至於山林。既至林已心生少欲，便修戒行依止而住。後於異時有一婆羅門來詣林間，至菩薩所為求男女。時屬曼低採果不在，時婆羅門舉手讚歎，告菩薩言：『剎帝利童子！愿得尊勝。』便以伽他告菩薩曰：
「『我今無侍者， 與妻諸處求； 汝之此二子， 愿將惠施我。』
「爾時菩薩聞是語已，為離愛子便暫思惟，時婆羅門復告菩薩曰：『剎利童子！我曾聞汝能施一切，今我乞求何須思忖？』便即以頌告菩薩言：
「『汝今名稱遍諸方， 能以慈悲施一切； 如昔所聞能惠施， 仁今應可順修行。』
「爾時菩薩聞是語已，便以伽他告婆羅門曰：
「『我今定可捨身命
【現代漢語翻譯】 現代漢語譯本 那時，菩薩告訴他的妃子說：『你不要對婆羅門（Bāluómén，指古印度僧侶階層）說惡語。』於是說了下面的偈頌：
『如果沒有向我乞討的人，我將施捨給誰呢？爲了趨向菩提（Pútí，覺悟）的緣故，我盡情施捨以去除慳吝之心。六度（liùdù，佈施、持戒、忍辱、精進、禪定、智慧）是殊勝的福德，這就是菩薩（Púsà，指立志成佛的人）的修行；爲了證得菩提，圓滿修習一切智慧。』
那時，菩薩說完這偈頌后，心中生起歡喜，又說了下面的偈頌：
『我如今去除這慳貪的污垢，將寶車施捨給婆羅門；古時候的大仙都是這樣做的，並且獲得了無漏的菩提境界。』
那時，菩薩發了這個愿之後，心中生起歡喜，拿著這寶車施捨給婆羅門。當時菩薩自己揹著他的兒子在肩上，他的妃子抱著女兒也放在肩上，繼續趕路，逐漸到達了山林。到達山林后，心中減少了慾望，便修行戒行，依靠山林而住。後來在另一時間，有一個婆羅門來到林間，到菩薩這裡來乞求他的兒女。當時正趕上曼低（Màndī，人名，菩薩的妃子）去採摘果實不在，那婆羅門舉手讚歎，告訴菩薩說：『剎帝利（chàdìlì，古印度四大種姓之一，指武士階層）童子！愿你尊貴殊勝。』便用伽他（gātuó，偈頌）告訴菩薩說：
『我現在沒有侍者，和妻子到處尋求；希望你能將這兩個孩子惠施給我。』
那時，菩薩聽到這話后，爲了舍離對孩子的愛戀，便暫時思惟，這時婆羅門又告訴菩薩說：『剎帝利童子！我曾聽說你能施捨一切，現在我來乞求，你何必思量呢？』便立刻用偈頌告訴菩薩說：
『你現在的名聲傳遍四方，能以慈悲之心施捨一切；正如過去所聽說的你能惠施，你現在應該順應修行。』
那時，菩薩聽到這話后，便用偈頌告訴婆羅門說：
『我現在一定可以捨棄身命』
【English Translation】 English version At that time, the Bodhisattva (Púsà, a being who aspires to become a Buddha) said to his consort: 'Do not speak evil words to the Brahmin (Bāluómén, a member of the priestly class in ancient India).' Then he spoke the following verse:
'If there are no beggars, to whom shall I give? For the sake of attaining Bodhi (Pútí, enlightenment), I give freely to remove the stinginess in my heart. The six perfections (liùdù, generosity, morality, patience, diligence, concentration, and wisdom) are supreme blessings; this is the practice of a Bodhisattva; to realize Bodhi, I cultivate all wisdom completely.'
At that time, after the Bodhisattva spoke this verse, joy arose in his heart, and he spoke another verse:
'Now I remove this stain of stinginess, and give the precious chariot to the Brahmin; the great immortals of ancient times all acted in this way, and attained the undefiled state of Bodhi.'
At that time, after the Bodhisattva made this vow, joy arose in his heart, and he took the precious chariot and gave it to the Brahmin. At that time, the Bodhisattva himself carried his son on his shoulder, and his consort also placed their daughter on her shoulder, and they continued on their way, gradually reaching the forest. Having reached the forest, his desires lessened, and he cultivated moral conduct, dwelling in reliance on the forest. Later, at another time, a Brahmin came to the forest, to the Bodhisattva's place, seeking his children. At that time, Mandi (Màndī, a personal name, the Bodhisattva's consort) was away gathering fruit, and the Brahmin raised his hands in praise, and said to the Bodhisattva: 'Kshatriya (chàdìlì, one of the four castes in ancient India, the warrior class) prince! May you be honored and supreme.' Then he told the Bodhisattva in a Gatha (gātuó, verse):
'I have no attendants now, and I seek everywhere with my wife; I wish that you would bestow these two children upon me.'
At that time, when the Bodhisattva heard these words, in order to relinquish his love for his children, he pondered for a moment, and then the Brahmin said to the Bodhisattva: 'Kshatriya prince! I have heard that you can give everything, now that I come to beg, why do you hesitate?' Then he immediately told the Bodhisattva in a verse:
'Your name now spreads in all directions, you can give everything with compassion; just as I have heard in the past that you can bestow gifts, you should now follow this practice.'
At that time, when the Bodhisattva heard these words, he told the Brahmin in a verse:
'Now I can certainly give up my life.'
， 本願不生於異心； 假令以子施他人， 於此終無有退轉。』
「復告婆羅門曰：
「『我今棄二童， 夫妻住林藪； 女人性悲戀， 云何得存住？ 後人莫說我， 無悲棄自兒； 不能捨己身， 而以男將施。』
「爾時婆羅門告菩薩言：『剎利童子，不應如是。汝于王種而得生長，此界大地皆共知聞，名稱十方隨順一切，于諸含識生大慈悲，種種惠施恭敬供養，猶如香象。諸沙門婆羅門師長貧士及孤寡類，皆能攝受而興供養，隨所求愿咸稱本心。見者招攜無有空過，所逢惠施福不唐捐。我既遠來艱辛備盡，有所求乞幸遂希望，心馬難調無由定住，須臾翻覆不可為常，恐退本心不能惠施，令我辛苦失望而歸，仁今應可滿我本願發遣而去。』即便以頌讚菩薩曰：
「『名聞遍十方， 能施於一切； 幸愿垂哀愍， 得遂我希望。』
「爾時菩薩聞是語已，為離愛子心生憂戚，便自念言：『我今若舍二童子與此婆羅門者，我及曼低離愛子故，生大悲苦。若不捨者，於我梵行便大虧違。又婆羅門失其本望空語而去，我今定受離別愛子憂悲大苦，於此地處令我憔然，終是不能違本誓願虧我梵行。』心便決定欲舍其男，而發願言說伽他曰：
「『我今舍
【現代漢語翻譯】 現代漢語譯本： 『我本來的願望是不因其他想法而改變； 即使假設要把兒子佈施給別人，我對於這個誓願也始終不會有退轉。』
「又告訴婆羅門（Brahman，古印度僧侶階層）說：
『我現在要捨棄這兩個孩子，夫妻倆住在深山老林里； 女人天性就是悲傷愛戀，（我）怎麼能夠存活下去呢？ 後人不要說我，沒有慈悲心拋棄自己的孩子； 不能捨棄自己的身體，卻要把兒子拿來佈施。』
「這時，婆羅門告訴菩薩（Bodhisattva，佛教中追求覺悟的修行者）說：『剎利（Ksatriya，古印度社會第二等級，武士和統治者）童子，不應該這樣說。您在王族中長大，這個地方的人都知道，您的名聲傳遍四面八方，順應所有人的心意，對於一切有情眾生都生起大慈大悲之心，用各種方式佈施，恭敬供養，就像香象（指高貴的象）。各位沙門（Sramana，佛教出家修行者）、婆羅門、師長、貧窮的人以及孤兒寡婦，您都能接納他們並供養他們，讓他們所求如願。見到您的人都受到照顧，沒有空手而歸的，凡是遇到您佈施的人都得到了福報。我從遠方而來，歷盡艱辛，有所求乞，希望能夠滿足願望，我的心像馬一樣難以調伏，無法安定下來，一會兒就變卦，不能保持常態，恐怕您會改變初衷，不能佈施，讓我白白辛苦失望而歸，您現在應該滿足我的願望，讓我離開。』隨即用頌歌讚美菩薩說：
『您的名聲傳遍四面八方，能夠佈施給一切眾生； 希望您能可憐我，讓我實現我的願望。』
「這時，菩薩聽到這些話后，因為要離開心愛的兒子而感到憂愁，便自己想：『我現在如果把這兩個孩子舍給這個婆羅門，我和曼低（Mandi，人名）因為要離開心愛的兒子，會產生極大的悲傷痛苦。如果不捨棄，我的梵行（Brahmacharya，清凈的修行生活）就會大受損害。而且婆羅門會失去希望，空手而歸，我現在一定要承受離開心愛兒子的憂愁悲傷，讓我在這個地方憔悴不堪，但我終究不能違背本來的誓願，損害我的梵行。』於是下定決心要捨棄兒子，併發愿說偈語：
『我現在捨棄』
【English Translation】 English version: 'My original vow is not born from a different mind; Even if I were to give my son to another, I would never retreat from this vow.'
「He then told the Brahman (Brahman, an ancient Indian priestly class):
'Now I abandon these two children, and my wife and I will live in the deep forest; Women are by nature sorrowful and loving, how can I survive? Let future generations not say that I, without compassion, abandoned my own children; Unable to give up my own body, I give my sons away.'
「At that time, the Brahman told the Bodhisattva (Bodhisattva, a practitioner of Buddhism who seeks enlightenment): 'Ksatriya (Ksatriya, the second rank in ancient Indian society, warriors and rulers) prince, you should not say such things. You grew up in a royal family, and everyone in this land knows it. Your name is known throughout the ten directions, and you comply with everyone's wishes. You have great compassion for all sentient beings, and you give generously and offer respectful offerings in various ways, like a noble elephant. You can accept and support all Sramanas (Sramana, Buddhist monks), Brahmans, teachers, the poor, and orphans and widows, and fulfill their wishes. Those who see you are taken care of, and no one leaves empty-handed. Those who encounter your generosity receive blessings. I have come from afar, enduring hardships, and I hope to have my request fulfilled. My mind is like a horse, difficult to tame, unable to settle down, changing in an instant, and unable to remain constant. I fear that you will change your mind and be unable to give, causing me to suffer in vain and return disappointed. You should now fulfill my wish and let me leave.' Then he praised the Bodhisattva with a verse:
'Your name is known throughout the ten directions, and you are able to give to all beings; I hope you will have compassion and allow me to fulfill my wish.'
「At this time, after hearing these words, the Bodhisattva felt sorrow because he had to leave his beloved sons. He thought to himself: 'If I now give these two children to this Brahman, Mandi (Mandi, a personal name) and I will experience great sorrow and pain because we have to leave our beloved sons. If I do not give them away, my Brahmacharya (Brahmacharya, a pure spiritual life) will be greatly damaged. Moreover, the Brahman will lose hope and return empty-handed. I must now endure the sorrow and pain of leaving my beloved sons, causing me to become haggard in this place, but I cannot ultimately violate my original vow and damage my Brahmacharya.' So he resolved to give up his sons and made a vow, saying in a verse:
'I now give up'
此子， 愿獲大果利； 以斯殊勝福， 度苦海眾生。』
「爾時菩薩才施女男，而此大地六種振動，所居山側諸有仙人，見地振動並皆驚愕，互相謂曰：『以誰福力復何因緣，而此大地忽然振動？今可審觀誰之勢力而有此瑞？』于仙眾中有一仙人，年最尊邁善閑占相，復解天文，便以伽他告諸仙曰：
「『此是菩薩樂山林， 餐果飲水資身命； 可愛童兒今已舍， 是故大地有斯徴。』
「時二童子知父情舍悲號啼泣，頂禮父足合掌白言：『愿父哀憐莫舍於我，我今無父，而趣何依？』爾時菩薩聞是語已，心懷悒悵滿目淚流，便以伽他告愛童曰：
「『子等汝應知， 我非不愛愍； 為濟眾生苦， 是故舍兒身。 以斯殊勝福， 度苦海眾生； 令得出迷津， 同獲菩提果。』
「爾時二童子聞父語已，知父決定而將舍施，悲號泣淚頂禮合掌哽咽而言，以頌伽他而白父曰：
「『父今決定而施我， 我今遺言囑我娘； 我曾先有諸愆過， 愿母哀憐見容恕。 我由幼小愚癡故， 不遵奉敬親教言； 今時不得報慈恩， 如此之愆愿容恕。』
「爾時子等既說頌已，頂禮父足右繞三匝雙目盈淚辭父而去。於時菩薩念彼童男
【現代漢語翻譯】 現代漢語譯本 『這個孩子，愿他獲得巨大的果報利益；憑藉這殊勝的福德，救度苦海中的眾生。』
『當時菩薩才施捨了童女童男，大地就發生了六種震動，所居住山邊的各位仙人，見到大地震動都驚愕不已，互相說道：『憑藉誰的福力又是什麼因緣，而使這大地忽然震動？現在可以仔細觀察是誰的勢力而有這種祥瑞？』在仙人眾中有一位仙人，年紀最大，精通占卜相術，又瞭解天文，便用偈頌告訴各位仙人說：
『這是菩薩喜歡居住在山林，以吃果實飲水來維持生命；可愛的童男童女現在被捨棄了，所以大地有這樣的徵兆。』
當時兩個孩子知道父親要捨棄他們，悲傷地哭泣，頂禮父親的腳，合掌說道：『愿父親哀憐我們，不要捨棄我們，我們現在沒有了父親，要到哪裡去依靠呢？』當時菩薩聽到這些話后，心中憂愁，滿眼淚水，便用偈頌告訴心愛的孩子們說：
『孩子們你們應該知道，我不是不愛憐你們；爲了救濟眾生的苦難，所以才捨棄你們。憑藉這殊勝的福德，救度苦海中的眾生；讓他們脫離迷途的險灘，一同獲得菩提的果實。』
當時兩個孩子聽到父親的話后，知道父親已經決定要捨棄他們，悲傷地哭泣，頂禮合掌，哽咽著說道，用頌偈告訴父親說：
『父親現在已經決定要施捨我們，我們現在留下遺言囑託我們的母親；我們曾經有過許多過錯，愿母親哀憐我們，寬容饒恕我們。因為我們年幼無知，愚昧癡呆的緣故，不遵從奉敬父母的教誨；現在沒有辦法報答您的慈恩，這樣的過錯愿您寬容饒恕。』
當時孩子們說完頌偈后，頂禮父親的腳，右繞三圈，雙眼含淚地告別父親離去。當時菩薩思念著那些童男
【English Translation】 English version 『May this child obtain great fruits and benefits; by this supreme merit, deliver sentient beings from the sea of suffering.』
『At that time, as soon as the Bodhisattva gave away the girl and boy, the great earth shook in six ways. The immortals dwelling on the mountainside were all astonished to see the earth shaking, and said to each other: 『By whose power and what cause does this great earth suddenly shake? Now we should carefully observe whose power brings about this auspicious sign?』 Among the assembly of immortals, there was one who was the most senior, well-versed in divination and physiognomy, and also understood astronomy. He then spoke in verse to the immortals, saying:
『This is the Bodhisattva who delights in the mountains and forests, nourishing his life by eating fruits and drinking water; the beloved children have now been given away, therefore the earth has this sign.』
At that time, the two children, knowing that their father was giving them away, cried out in sorrow, prostrated at their father's feet, and said with palms joined: 『May our father have mercy on us and not give us away. Now that we have no father, where shall we turn for support?』 At that time, the Bodhisattva, hearing these words, felt sorrow in his heart and tears filled his eyes. He then spoke in verse to his beloved children, saying:
『Children, you should know that it is not that I do not love you; it is to relieve the suffering of sentient beings that I give you away. By this supreme merit, I will deliver sentient beings from the sea of suffering; enabling them to escape the perilous ford of delusion, and together attain the fruit of Bodhi.』
At that time, the two children, hearing their father's words, knew that their father was determined to give them away. They cried out in sorrow, prostrated with palms joined, and said with choked voices, speaking in verse to their father:
『Father, now you are determined to give us away, we now leave our last words to our mother; we have had many faults in the past, may mother have mercy on us and forgive us. Because we are young and foolish, we did not follow and respect our parents' teachings; now we cannot repay your kindness, may you forgive such faults.』
At that time, after the children spoke the verses, they prostrated at their father's feet, circumambulated him three times to the right, and departed from their father with tears in their eyes. At that time, the Bodhisattva thought of those boys
言詞悲切，心懷憂苦發菩提心便入草菴。是彼二子才離草菴，此三千世界六種震動，無量百千諸天在於虛空，作如是言曰：『嗚呼奇事！』異口同音而說頌曰：
「『希奇所施大威德， 菩薩如是決定心； 身生愛子二童兒， 舍盡己身心不悔。』
「爾時童子母曼低離，既採果實，獲已欲來於草菴處，見是大地六種震動，心便驚愕速急向庵。於時有一天子，化為母師子欄路而住，見菩薩欲度脫一切眾生今舍二子，恐此曼低離於檀波羅蜜心生留難。曼低離既見師子欄路，以頌伽他報母師子曰：
「『師子汝是獸王妻， 何因欄我此道路？ 我今共汝悉事夫， 宜速遠離隨緣去。 汝是獸王師子妻， 我是人主帝王妃； 共仁義合為姊妹， 當須開路容我去。』
「爾時天化師子聞是語已，避道而去。於時曼低離在路見種種惡怪，所謂在於虛空聞悲哭聲，復聞居在山林諸有情類皆啼泣淚長吁嘆息，須臾之間便作是念：『我見如是等怪，決定於彼草菴有不善事。』而說頌曰：
「『我今雙目𥌎， 諸鳥共哀鳴； 令我心哀切， 與子定生離。 如是大地動， 身心並皆戰； 遍身今不安， 定知離別事。』
「爾時曼低離說是頌已，思惟千種
【現代漢語翻譯】 現代漢語譯本： 他言辭悲切，心中懷著憂愁和痛苦，發菩提心（bodhicitta，覺悟之心）后便進入草菴。就在他的兩個孩子剛離開草菴時，這三千世界發生了六種震動，無數的天神在虛空中，發出這樣的聲音說：『嗚呼，真是奇事！』他們異口同聲地用頌歌說道： 『真是希奇，他所施捨具有大威德，菩薩（bodhisattva，立志成佛之人）如此堅定決心； 捨棄了自己所生的兩個可愛的孩子，舍盡一切，內心毫不後悔。』 這時，童子的母親曼低離（Mandini）採摘果實，採摘完畢正要回到草菴，看到大地發生六種震動，心中驚愕，快速趕往草菴。當時，有一天神化作母獅子，攔住道路，因為他看到菩薩想要度脫一切眾生，現在捨棄兩個孩子，恐怕曼低離對檀波羅蜜（Dānapāramitā，佈施波羅蜜）心生阻礙。曼低離見到獅子攔路，用頌歌回答母獅子說： 『獅子啊，你是獸王的妻子，為何攔住我的道路？ 我如今與你一樣都有丈夫，你應該迅速離開，隨緣而去。 你是獸王獅子的妻子，我是人主帝王的妃子； 我們以仁義相合，結為姐妹，你應該開路讓我過去。』 這時，天神所化的獅子聽到這些話后，便讓開道路離去。當時，曼低離在路上看到種種不祥的怪事，聽到虛空中傳來悲哭的聲音，又聽到居住在山林中的各種有情眾生都在啼哭流淚，長吁短嘆，片刻之間便這樣想：『我看到這些怪事，一定是在草菴發生了不好的事情。』於是用頌歌說道： 『我如今雙眼皮跳動，各種鳥兒都在哀鳴； 令我心中哀傷悲切，註定要與孩子分離。 如此大地都在震動，身心都感到戰慄； 遍身都感到不安寧，定是發生了離別之事。』 這時，曼低離說完這首頌歌，心中思緒萬千。
【English Translation】 English version: With words of sorrow and a heart filled with grief, he generated the Bodhicitta (bodhicitta, the mind of enlightenment) and entered the hermitage. Just as his two children had left the hermitage, the entire three-thousand world system shook in six ways. Countless hundreds of thousands of deities in the sky exclaimed, 'Oh, what a wondrous event!' In unison, they spoke in verse: 'Wonderful is the great power of his giving, the Bodhisattva (bodhisattva, one who aspires to become a Buddha) has such a determined mind; He gives away his two beloved children, born from his own body, and relinquishes everything without regret.' At that time, the children's mother, Mandini, having gathered fruits, was returning to the hermitage when she saw the earth shaking in six ways. Her heart filled with alarm, she hurried towards the hermitage. Then, a deity transformed into a lioness and blocked her path, for he saw that the Bodhisattva wished to liberate all beings and was now giving away his two children, and he feared that Mandini might hinder his practice of Dānapāramitā (Dānapāramitā, the perfection of generosity). Seeing the lioness blocking her way, Mandini replied to the lioness in verse: 'Lioness, you are the wife of the king of beasts, why do you block my path? I, like you, have a husband; you should quickly leave and go as you please. You are the wife of the lion, king of beasts, and I am the queen, consort of the human king; Let us unite in benevolence and righteousness, as sisters; you should open the path and allow me to pass.' Then, the lioness transformed by the deity, hearing these words, moved aside and departed. At that time, Mandini saw various ominous signs on the road, hearing cries of sorrow in the sky, and hearing all sentient beings dwelling in the mountains weeping and sighing. In a moment, she thought, 'Seeing these strange events, surely something bad has happened at the hermitage.' And she spoke in verse: 'My eyelids are twitching, and the birds are crying in sorrow; Causing my heart to be sad and grieved, surely I am destined to be separated from my children. The earth is shaking in this way, and my body and mind are trembling; My whole body feels uneasy; surely a separation has occurred.' Then, Mandini, having spoken this verse, pondered a thousand thoughts.
有損之事，便到草菴。進入庵已，遍觀諸處不見二子，心生憂惱便作是念：『我之二童不與小鹿而為遊戲，復于聚土為城而作戲耶？』即往尋求，既尋不見，復作是念：『由不見我入庵而睡。』作是思惟，心懷恐懼欲求見子，所採花果便棄一邊，雙目盈淚頂禮夫足，而白問曰：『我二幼童今何所在？』爾時菩薩以頌報曰：
「『超越求乞者， 婆羅門詣此； 我施彼二童， 汝可應隨喜。』
「爾時曼低離聞是語已，猶如鹿母被毒箭傷悶絕擗地，復如居水之魚在地婉轉，譬如鶉鳥失子哀切，亦如牛母失犢悲鳴。於時曼低離作如是傷嘆頌曰：
「『我之二子面如花， 手足柔軟如蓮葉； 同時俱受於斯苦， 別我孤去獨如何？』
「爾時天帝釋，知菩薩與曼低離夫人俱與決定希有難行之行，與三十三天共相圍繞，從虛空而下，光明照耀，至菩薩所居山林庵所。在於空中，以頌伽他告菩薩曰(此下有頌)。爾時帝釋作是頌已，令菩薩心堅固勇健，而作思惟：『今菩薩唯有曼低離夫人以為侍者，若有從乞決定舍施，便即無人可事菩薩。我今應從乞取曼低夫人還。』且權寄在菩薩處已，忽然不現。時天帝釋，於後不久化作婆羅門身，至菩薩所而說頌曰：
「『此婦容儀極姝好， 唯獨專
【現代漢語翻譯】 現代漢語譯本：有損失的事情發生，便來到草菴。進入草菴后，四處尋找卻不見兩個孩子，心中憂慮煩惱，便這樣想：『我的兩個孩子不是和小鹿一起玩耍，就是在堆土築城做遊戲吧？』於是前去尋找，但沒有找到，又想：『或許是因為沒看見我進草菴就睡著了。』這樣想著，心中充滿恐懼，想要見到孩子，就把採摘的花果丟在一邊，雙眼含淚，頂禮丈夫的腳，問道：『我的兩個幼小的孩子現在在哪裡？』那時，菩薩用偈頌回答說： 『超越求乞者，婆羅門（Bāluómén，指古印度僧侶階層）來到這裡；我把那兩個孩子佈施給他了，你應該隨喜（suíxǐ，佛教術語，指隨他人之喜而喜）。』 那時，曼低離（Māndīlí）聽到這話后，就像母鹿被毒箭射中一樣昏厥倒地，又像生活在水裡的魚在地上掙扎，如同鵪鶉鳥失去孩子般哀切，也像母牛失去小牛般悲鳴。當時，曼低離（Māndīlí）發出這樣的傷心嘆息： 『我的兩個孩子面容如花，手足柔軟如蓮葉；同時一起遭受這樣的苦難，離開我獨自而去，該怎麼辦啊？』 這時，天帝釋（Tiāndìshì，佛教中的天神之王，即帝釋天Indra），知道菩薩（Púsà，指修行者）和曼低離（Māndīlí）夫人都在進行堅定、稀有、難以實行的修行，與三十三天（Sānshí sān tiān，佛教中的欲界六天之一）共同圍繞，從虛空中降下，光明照耀，來到菩薩（Púsà）所居住的山林草菴。在空中，用偈頌告訴菩薩（Púsà）說（下面有偈頌）。當時，帝釋（Dìshì）說完這些偈頌后，使菩薩（Púsà）內心更加堅定勇猛，並思考：『現在菩薩（Púsà）只有曼低離（Māndīlí）夫人作為侍者，如果有人來乞討，決定要佈施，那麼就沒有人可以侍奉菩薩（Púsà）了。我現在應該乞討要回曼低離（Māndīlí）夫人。』暫時寄放在菩薩（Púsà）那裡，然後忽然消失不見。當時，天帝釋（Tiāndìshì），在不久之後化作婆羅門（Bāluómén）的身，來到菩薩（Púsà）那裡，說了這樣的偈頌： 『這位婦人容貌極其美麗，唯獨專一』
【English Translation】 English version: When something unfortunate happened, she went to the hermitage. After entering the hermitage, she looked everywhere but couldn't find her two children. Her heart filled with worry and distress, and she thought: 'My two children are either playing with the little deer, or building sandcastles and playing games?' So she went to look for them, but couldn't find them. Then she thought: 'Perhaps they fell asleep because they didn't see me enter the hermitage.' Thinking this, her heart filled with fear, wanting to see her children, she threw aside the flowers and fruits she had gathered, her eyes filled with tears, prostrated at her husband's feet, and asked: 'Where are my two young children now?' At that time, the Bodhisattva (Púsà, a being who seeks enlightenment) replied in verse: 'Surpassing the beggar, the Brahmin (Bāluómén, referring to the priestly class in ancient India) came here; I have given those two children to him, you should rejoice in it (suíxǐ, a Buddhist term meaning to rejoice in the joy of others).' At that time, Māndīlí, upon hearing these words, fainted and fell to the ground like a doe struck by a poisoned arrow, and writhed on the ground like a fish living in water, as mournful as a quail bird losing its young, and also like a cow mother mourning the loss of her calf. At that time, Māndīlí uttered such a sorrowful lament: 'My two children have faces like flowers, and hands and feet as soft as lotus leaves; they suffer such hardship together at the same time, leaving me alone, what should I do?' At this time, Indra (Tiāndìshì, the king of the gods in Buddhism), knowing that the Bodhisattva (Púsà) and Lady Māndīlí were both engaged in firm, rare, and difficult practices, surrounded by the Thirty-three Heavens (Sānshí sān tiān, one of the six heavens of the desire realm in Buddhism), descended from the void, shining brightly, to the mountain forest hermitage where the Bodhisattva (Púsà) resided. In the air, he told the Bodhisattva (Púsà) in verse (there are verses below). At that time, after Indra (Dìshì) spoke these verses, he made the Bodhisattva's (Púsà) heart more firm and courageous, and thought: 'Now the Bodhisattva (Púsà) only has Lady Māndīlí as a attendant, if someone comes to beg and he decides to give her away, then there will be no one to serve the Bodhisattva (Púsà). I should now beg to take back Lady Māndīlí.' He temporarily placed her with the Bodhisattva (Púsà), and then suddenly disappeared. At that time, Indra (Tiāndìshì), not long after, transformed into the body of a Brahmin (Bāluómén), came to the Bodhisattva (Púsà), and spoke this verse: 'This woman's appearance is extremely beautiful, uniquely devoted'
心事一夫； 如斯尊貴好夫人， 幸愿施之承事我。』
「時曼低離夫人聞是語已，心生憂惱，嗔彼乞人，作如是言曰：
「『汝是無羞貪愛者， 滿世間中極惡人； 若是知法識尊儀， 豈合從夫強乞我？』
「是時菩薩心懷悲感回顧夫人，夫人以偈告曰：
「『我今心不愁， 亦不憂身苦； 唯憂君獨住， 如何可存濟？』
「爾時菩薩以頌答夫人曰：
「『我在此處不須憂， 我求堅固不壞道； 汝但恭敬隨斯去， 我如野獸死於林。』
「於時菩薩說此頌已，心極歡喜重說頌曰：
「『我今此山末後施， 夫人去後我無憂。』
「說半頌已，是時菩薩即以一手執曼低離，以一手執持澡罐，向婆羅門而說頌曰：
「『此人清凈無雜染， 言詞辯了巧祗承； 今我以茲所重妻， 奉施仁將愿守護。』
「於時菩薩既施妻已，發如是愿：『以此施福愿早成佛。』說此語時，爾時大地六種震動。時婆羅門遂領夫人，去斯不遠，時曼低離心懷悲感，而說是語：『我今已別所敬之夫及所鍾愛極好兒女，不審宿因有何罪業？』於此曠野棲遑哀號，如彼母牛失於犢子。時天帝釋見此相已，還複本形向曼低離而說頌曰：
「『妙女
【現代漢語翻譯】 現代漢語譯本： 心事一夫： 『如此尊貴美好的夫人，希望您能將她施捨給我，讓我來侍奉您。』 當時，曼低離夫人（Mandi Li, 人名）聽到這些話后，心中憂愁惱怒，嗔怪那個乞丐，這樣說道： 『你真是個無恥貪愛的人，是這世間最惡劣的人；如果知道禮法，懂得尊重，怎麼會從丈夫那裡強行乞討我呢？』 這時，菩薩（Pusa, 佛教用語，指立志成佛的人）心中充滿悲憫，回頭看著夫人，夫人用偈語說道： 『我現在心中並不憂愁，也不擔心身體受苦；只是擔心您獨自一人，要如何才能生存下去？』 當時，菩薩用頌回答夫人說： 『我在這裡不需要擔心，我所追求的是堅固不壞的道；你只要恭敬地跟隨他離去，我就像野獸一樣死在山林里。』 當時，菩薩說完這首頌后，心中極其歡喜，又重複說道： 『我今天在這座山上做最後的佈施，夫人離去後我就沒有什麼可憂慮的了。』 說完半首頌后，當時菩薩用一隻手拉著曼低離（Mandi Li, 人名），用另一隻手拿著澡罐，對著婆羅門（Poluomen, 古印度教中的祭司階層）說道： 『這個人清凈沒有雜染，言辭辯捷，善於侍奉；現在我將我所珍重的妻子，奉獻給您，希望您能好好守護她。』 當時，菩薩施捨妻子后，發願說：『愿以此佈施的福報，早日成就佛果。』說完這句話時，大地發生了六種震動。當時，婆羅門（Poluomen, 古印度教中的祭司階層）就帶著夫人離去，離菩薩不遠，當時曼低離（Mandi Li, 人名）心中充滿悲傷，說道：『我現在已經和所敬愛的丈夫，以及我所鍾愛的孩子們分別了，不知道前世有什麼罪業？』在這片曠野上棲息哀號，就像母牛失去了小牛一樣。當時，天帝釋（Ti Shi, 佛教中的護法神）看到這種情況后，恢復了原來的樣子，對著曼低離（Mandi Li, 人名）說道： 『妙女
【English Translation】 English version: The Mind of a Single Husband: 『Such a noble and beautiful lady, I hope you can bestow her upon me, so that I may serve you.』 At that time, Lady Mandi Li (Mandi Li, a personal name), upon hearing these words, felt worried and annoyed, and scolded the beggar, saying: 『You are a shameless and greedy person, the most wicked person in the world; if you knew the law and respected propriety, how could you forcibly beg me from my husband?』 At this time, the Bodhisattva (Pusa, a Buddhist term referring to one who aspires to Buddhahood), filled with compassion, looked back at the lady, and the lady said in a verse: 『My heart is not troubled now, nor do I worry about physical suffering; I only worry about you living alone, how can you survive?』 At that time, the Bodhisattva answered the lady with a verse: 『I don't need to worry here, what I seek is the indestructible path; you just respectfully follow him away, I will die in the forest like a wild beast.』 At that time, after the Bodhisattva finished reciting this verse, his heart was extremely joyful, and he repeated: 『Today I make my last offering on this mountain, after the lady leaves I have nothing to worry about.』 After reciting half the verse, the Bodhisattva then held Mandi Li (Mandi Li, a personal name) with one hand, and held the bathing pot with the other, and said to the Brahmin (Poluomen, the priestly class in ancient Hinduism): 『This person is pure and without defilement, eloquent and skilled in serving; now I offer my cherished wife to you, I hope you will protect her well.』 At that time, after the Bodhisattva gave away his wife, he made a vow: 『May I attain Buddhahood soon with the merit of this offering.』 When he said this, the earth shook in six ways. At that time, the Brahmin (Poluomen, the priestly class in ancient Hinduism) took the lady away, not far from the Bodhisattva, and Mandi Li (Mandi Li, a personal name) said with sorrow: 『Now I have parted from my beloved husband and my cherished children, I wonder what sins I committed in my past life?』 She dwelt and wailed in this wilderness, like a mother cow who has lost her calf. At that time, Indra (Ti Shi, a protective deity in Buddhism) saw this situation, and restored his original form, and said to Mandi Li (Mandi Li, a personal name): 『Beautiful lady』
我非婆羅門， 亦非是人是帝釋； 能壞修羅大天王， 今我深心憐念汝。
「『汝須何愿，我皆與之？』聞此語已心生歡喜，便即重心恭敬禮拜，而說頌曰：
「『千眼天主救我子， 令離賤身得解脫； 值見父耶常歡樂， 帝釋天王我願是。』
「說此語已，爾時帝釋天主與彼妙女回還至菩薩所，以右手執曼低離手，語菩薩曰：『我將此女寄與聖者，常以供養看侍仁者，有來求者更不須與。此是受寄，若轉與他世人嫌恥。』時天帝釋即往將兒婆羅門處，令彼荒迷不知所措，慞惶失次，還到本城市中欲賣。大臣見已便報國主：『有人將王孫子二人，大名悅意、小名黑兒，無慈心憫市中唱賣。』王聞語已情甚悲怪，便遣使往：『追彼人來。勿令兒子入怨家手。』宮人聞已悲懷憂惱，合城愁嘆。使者速將王所。王見孫子命令近前，見子身著蔽破衣服、饑瘦羸弱、垢膩塵穢，心即迷悶，遂從師子座上縱身投地，悶絕久蘇。城內諸人大臣輔相宮中婇女，一時號哭聲振城郭從座斃地。諸臣百官並內宮人，一時號哭悲切無已，良久乃蘇，告諸臣曰：『我兒雖在彼山林，行檀施業猶不休，今遣使往速迎還。』爾時帝釋天王復至菩薩所，事既了已，便辭菩薩而退。不久之後父王亡沒，諸臣共議：『大
【現代漢語翻譯】 現代漢語譯本 我不是婆羅門（Brahman，印度教僧侶），也不是人，也不是帝釋（Indra，佛教中的天神）； 我能摧毀修羅（Asura，惡神）大天王，現在我內心深處憐憫你。
『你有什麼願望，我都會滿足你？』聽到這話后，心中充滿歡喜，便以極大的恭敬心禮拜，並說了這首偈語：
『千眼天主（即帝釋）救我的兒子，讓他脫離卑賤的身份得到解脫； 讓他能常見到父親並常感歡樂，帝釋天王，這就是我的願望。』
說完這話后，當時帝釋天主與那位妙女回到菩薩所在的地方，用右手拉著曼低離（Mandali）的手，對菩薩說：『我將這個女子寄託給聖者您，讓她常常供養侍奉您，如果有人來求，也不要給她。這是受寄之物，如果轉送給他人，世人會覺得羞恥。』當時帝釋天王就去到那個帶著孩子的婆羅門那裡，使他迷惑慌亂不知所措，驚慌失措，回到本來的城市中想要賣掉孩子。大臣看見后就稟告國王：『有人帶著國王的兩個孫子，大名叫悅意（Yueyi），小名叫黑兒（Heier），沒有慈悲心，在市場中叫賣。』國王聽了這話，心中非常悲傷奇怪，就派使者前去：『追回那個人。不要讓我的兒子落入仇家手中。』宮人聽了后，悲傷憂愁，整個城市都嘆息不已。使者迅速將那人帶到國王那裡。國王見到孫子，命令他們靠近，看到孩子穿著破爛的衣服，飢餓瘦弱，骯髒污穢，心中立刻迷亂，就從獅子座上縱身跳到地上，昏迷了很久才甦醒。城內的眾人、大臣、輔相、宮中的嬪妃，一時號哭，聲音震動城郭，都從座位上倒在地上。各位大臣百官和內宮的人，一時號哭悲切不已，過了很久才甦醒，告訴各位大臣說：『我的兒子雖然在那山林中，行佈施的善業仍然沒有停止，現在派使者前去迅速迎接他回來。』當時帝釋天王再次來到菩薩所在的地方，事情已經完畢，就向菩薩告辭離開了。不久之後，父王去世，各位大臣共同商議：『大
【English Translation】 English version I am not a Brahman (Hindu priest), nor am I a human, nor am I Indra (a deity in Buddhism); I can destroy the Asura (evil god) Great Heavenly King, and now I deeply pity you in my heart.
'What wishes do you have that I will fulfill?' Upon hearing this, his heart was filled with joy, and he bowed with great reverence, and spoke this verse:
'May the thousand-eyed Lord (i.e., Indra) save my son, and let him be liberated from his lowly status; May he often see his father and always be happy, Indra, that is my wish.'
After saying this, at that time, Indra, the Lord of the Gods, returned with that wonderful woman to the place where the Bodhisattva was, and with his right hand, he took Mandali's hand and said to the Bodhisattva: 'I entrust this woman to you, the Holy One, so that she may always serve and attend to you. If anyone comes to ask for her, do not give her away. This is something entrusted, and if it is given to someone else, the world will be ashamed.' At that time, Indra went to the Brahman who was carrying the child, causing him to be confused and at a loss, panicking and disoriented, and he returned to his city intending to sell the child. When the minister saw this, he reported to the king: 'Someone is carrying the king's two grandsons, the elder named Yueyi, and the younger named Heier, and without compassion, he is selling them in the market.' When the king heard this, he was very sad and strange, and he sent a messenger to: 'Bring that person back. Do not let my son fall into the hands of the enemy.' When the palace people heard this, they were sad and worried, and the whole city sighed. The messenger quickly brought the person to the king. When the king saw his grandsons, he ordered them to come closer, and seeing that the children were wearing tattered clothes, hungry and thin, dirty and filthy, his heart was immediately confused, and he jumped from the lion throne to the ground, fainting for a long time before waking up. The people in the city, the ministers, the counselors, and the concubines in the palace, cried out at once, and the sound shook the city, and they all fell to the ground from their seats. The ministers and officials, and the people in the inner palace, cried out in sorrow without end, and after a long time, they woke up and told the ministers: 'Although my son is in that mountain forest, his practice of giving alms has not stopped, now send a messenger to quickly welcome him back.' At that time, Indra came to the Bodhisattva again, and when the matter was finished, he bid farewell to the Bodhisattva and left. Not long after, the father king passed away, and the ministers discussed together: 'The eldest
王今既舍化，我等諸人應迎太子。』說是語已，即迎太子冊立為王。既升王位，作大施會，內外諸有無所吝惜，廣施一切沙門婆羅門，及諸貧窮乞求。遠道來者並王眷屬親友人等，普皆沾洽，一切施與種種功德，即說頌曰：
「『為求菩提故， 施與歡喜心， 剎利婆羅門， 薜舍達羅等， 旃荼及惡類， 持戒清凈人， 金銀寶瓔珞。 驅使奴僕者， 男女妻子等， 俱以舍施心， 即得清凈身， 今世及後世。 如王救孫子， 婆羅門受寶， 眷屬共歡喜， 如是得安隱。 皆由彼王孫， 云我是最上， 是人之福田， 合得受供養， 因此得財寶。』」
佛言：「苾芻！汝等當知：此是何事？爾時舍子王者，我身是也。時婆羅門者，提婆達多是，此婆羅門作無恩義。汝等苾芻！勿當如此得少供養，須作重心，況復多施。汝等苾芻，當如是學。」
爾時世尊在王舍城竹林園中，時有瞻波城長者名曰寶德，多饒財寶受用豐足，娶妻未久便即有娠，其夫遂與盛陳供侍，廣說如余。后時長者往王舍城，月滿之後，于女星月更誕一男，形貌端嚴人所希見，于其足下毛長四指，同黃金色。即令使人疾詣王舍城報長者曰：「生一男也。」長者問
【現代漢語翻譯】 現代漢語譯本 『國王如今已經去世，我們這些人應該迎接太子。』說完這些話，就迎接太子並冊立他為國王。他登上王位后，舉行盛大的佈施大會，對於內外一切所有，沒有絲毫吝惜，廣泛地佈施給所有的沙門（Śrāmaṇa，出家修行者）、婆羅門（Brāhmaṇa，祭司階層），以及各種貧窮乞討的人。從遙遠地方來的人，以及國王的親屬、朋友等人，都普遍得到恩惠，一切都施與，做了種種功德，於是說了這首偈頌： 『爲了尋求菩提（bodhi，覺悟），施與時心懷歡喜，剎帝利（Kṣatriya，武士階層）、婆羅門（Brāhmaṇa，祭司階層），吠舍（Vaiśya，商人階層）、首陀羅（Śūdra，農民階層）等等，旃荼羅（Caṇḍāla，賤民）及其他惡劣之人，持戒清凈之人，金銀珠寶瓔珞，驅使的奴僕，男女妻子等等，都以捨棄之心佈施，就能得到清凈的身體，今生和來世都是如此。 如同國王救助孫子，婆羅門接受寶物，親屬共同歡喜，這樣就能得到安穩。這一切都因為那位王孫，說我是最尊貴的，是人們的福田（puṇyakṣetra），應當接受供養，因此得到財寶。』 佛（Buddha）說：『比丘（Bhikṣu，出家男眾）！你們應當知道：這是什麼事？當時的舍子國王，就是我的前身。當時的婆羅門，就是提婆達多（Devadatta），這個婆羅門沒有感恩之心。你們這些比丘！不要像他那樣，得到少許供養，就要看得很重，更何況是得到很多佈施。你們這些比丘，應當這樣學習。』 當時，世尊（Bhagavān，佛的尊稱）在王舍城（Rājagṛha）的竹林園中。當時，瞻波城（Campā）有一位長者（Śreṣṭhin，富有的居士）名叫寶德，擁有很多財富，生活富足。娶妻不久，妻子就懷孕了，他的丈夫於是盛大地陳設供養，廣泛地宣說，如同其他情況一樣。後來，這位長者前往王舍城，滿月之後，在女星月這一天，又生了一個男孩，容貌端正莊嚴，人們很少見到，他的腳下長著四指長的毛，如同黃金的顏色。於是立即派人快速前往王舍城，稟告長者說：『生了一個男孩。』長者問：
【English Translation】 English version 'Now that the king has passed away, we should welcome the crown prince.' Having said this, they welcomed the crown prince and enthroned him as king. After ascending the throne, he held a grand almsgiving ceremony, sparing nothing of his internal and external possessions, and generously gave to all Śrāmaṇas (ascetics), Brāhmaṇas (priestly class), and all poor and beggars. Those who came from afar, as well as the king's relatives, friends, and others, were all universally benefited, everything was given, and all kinds of merits were made. Then he spoke this verse: 'For the sake of seeking bodhi (enlightenment), giving with a joyful heart, Kṣatriyas (warrior class), Brāhmaṇas (priestly class), Vaiśyas (merchant class), Śūdras (laborer class), etc., Caṇḍālas (outcastes) and other evil people, those who uphold the precepts and are pure, gold, silver, precious necklaces, servants who are driven, men, women, wives, etc., all are given away with a heart of renunciation, and thus a pure body is obtained, both in this life and in future lives. Like a king saving his grandson, a Brāhmaṇa receiving treasures, relatives rejoicing together, thus one obtains peace and security. All this is because of that prince, who said that I am the most supreme, the field of merit (puṇyakṣetra) for people, worthy of receiving offerings, and therefore obtaining wealth.' The Buddha said, 'Bhikṣus (monks)! You should know: What is this matter? The king who gave away his son at that time was my past self. The Brāhmaṇa at that time was Devadatta, this Brāhmaṇa is ungrateful. You Bhikṣus! Do not be like him, valuing a small offering, let alone a large donation. You Bhikṣus, you should learn in this way.' At that time, the Bhagavan (the Blessed One, Buddha) was in the Bamboo Grove Monastery in Rājagṛha (Royal City). At that time, in the city of Campā, there was a Śreṣṭhin (wealthy householder) named Treasure Virtue, who had much wealth and lived a prosperous life. Not long after marrying, his wife became pregnant, and her husband then lavishly arranged offerings and proclaimed widely, as in other cases. Later, the elder went to Rājagṛha, and after the full moon, on the day of the female star, he gave birth to a son, whose appearance was upright and dignified, rarely seen by people, and whose feet had hair four fingers long, the color of gold. He immediately sent someone quickly to Rājagṛha to report to the elder, saying, 'A son has been born.' The elder asked:
曰：「說何語？」使人曰：「長者生男。」如是之問皆云：「長者生男。」時使人曰：「何須多問？」更不言答。長者云：「汝今何不百度而說此語？我今還與百過滿口黃金，汝三度說與三口金。」令使卻回報守庫人：「與二十俱胝財寶，與男每日食。」長者即向王所白大王言：「我生一男。」時王報言：「我以瞻波城並七頭端正寶莊好像，並與汝男。」寶德長者既啟王已即還本城，經三七日眷屬來會，既是女星月生應與號曰女星。付八奶母：二人與乳、二人常抱、二人洗衣、二人共戲，種種飲食用為養飼，漸漸長大如蓮在水。其男如是年既長大即令入學，歷數別寶伎能皆悉明達，諸人將女競至求婚。其父與男修三種房室園林，謂春夏冬三時，隨用為立三種宮人，所謂上、中、下。其人每在上宮遊戲快樂，日用五百兩黃金作食，與男令食。爾時提婆達多，惡諫阿阇世王：「汝父頭白變黃，不厭女戲種種食飲。爾今長大，不與爾位得日未期。」阿阇世王問言：「今欲若為？」提婆達多答言：「須存過人事，凡所求事無種不作，當爲如來服酥。」父王持粥欲往竹林至如來所，阿阇世王在於中道以擲槊刺頻毗娑羅王打破粥鐺，其王卻歸。
爾時世尊以他心智皆悉預知，告目連曰：「其提婆達多，勸阿阇世令墮地獄，我
【現代漢語翻譯】 現代漢語譯本： 他說：『說什麼？』使者說：『長者生了個男孩。』像這樣的問題，都回答說：『長者生了個男孩。』當時使者說：『何必多問？』不再回答。長者說：『你現在為什麼不百般變化地說這句話？我現在還給你一百次滿口的黃金，你三次說出，就給你三口黃金。』命令使者回去稟報守庫人：『給二十俱胝（一種古代印度貨幣單位）的財寶，供給男孩每天的食物。』長者就去王那裡稟告大王說：『我生了一個男孩。』當時國王回答說：『我把瞻波城（古印度城市名）連同七頭端正、裝飾華麗的寶象，都給你的兒子。』寶德長者稟告國王后，就回到本城。經過三七日（二十一天），親屬都來聚會，因為是女星月出生，應該給他起名叫女星。給他配備了八個奶媽：兩個餵奶，兩個常抱，兩個洗衣服，兩個一起玩耍，用各種各樣的飲食來餵養他，漸漸長大，像蓮花在水中一樣。這個男孩就這樣長大，就讓他入學，歷數、別寶、伎能都全部精通，許多人都爭著來求婚。他的父親為兒子修建了三種房室園林，分別是春夏冬三時居住的，併爲他設立了上、中、下三種宮人。這個人每天在上宮遊戲快樂，每天用五百兩黃金作為食物，給兒子吃。當時提婆達多（佛陀的堂兄弟，後背叛佛陀），惡毒地勸諫阿阇世王（古印度摩揭陀國國王）：『你的父親頭髮變白變黃，還不厭倦女色和各種飲食。你現在長大了，不把王位給你，日子不多了。』阿阇世王問道：『現在想怎麼樣？』提婆達多回答說：『必須做些過分的事情，凡是所求的事情沒有不做的，應當為如來（佛陀的稱號）準備酥油。』父王拿著粥想要去竹林（佛教寺院）拜見如來，阿阇世王在半路用長矛刺頻毗娑羅王（阿阇世王的父親）打破了粥鐺，他的父親就回去了。 當時世尊（佛陀）用他心智（一種神通）全部預先知道，告訴目連（佛陀的弟子）說：『提婆達多，勸阿阇世墮入地獄，我』
【English Translation】 English version: He said, 'What is being said?' The messenger said, 'The elder has begotten a son.' To such questions, they all replied, 'The elder has begotten a son.' At that time, the messenger said, 'Why ask so much?' and stopped answering. The elder said, 'Why don't you vary your words a hundred times when saying this? I will give you a hundred mouthfuls of gold, and if you say it three times, I will give you three mouthfuls of gold.' He ordered the messenger to return and report to the storehouse keeper: 'Give twenty kotis (an ancient Indian unit of currency) of treasures and provide the boy with daily food.' The elder then went to the king and reported, 'I have begotten a son.' The king replied, 'I will give your son the city of Champa (an ancient Indian city), along with seven well-proportioned and beautifully adorned precious elephants.' After Elder Baode reported to the king, he returned to his city. After three weeks (twenty-one days), relatives gathered. Because he was born under the Nakshatra (lunar mansion) of a female star, he should be named Nakshatra. He was assigned eight wet nurses: two to breastfeed, two to always hold him, two to wash clothes, and two to play with him. He was nourished with various foods and drinks, gradually growing up like a lotus in water. As the boy grew older, he was sent to school, where he mastered mathematics, distinguishing treasures, and various skills. Many people competed to seek his hand in marriage. His father built three types of houses and gardens for his son, one for each of the three seasons: spring, summer, and winter. He also established three classes of palace women for him: upper, middle, and lower. The man spent his days playing happily in the upper palace, consuming five hundred taels of gold worth of food each day. At that time, Devadatta (Buddha's cousin, who later betrayed him) wickedly advised King Ajatasatru (king of Magadha in ancient India): 'Your father's hair has turned white and yellow, yet he is not tired of women and various foods and drinks. Now that you are grown, he will not give you the throne; the days are numbered.' King Ajatasatru asked, 'What should I do?' Devadatta replied, 'You must do something extreme. There is nothing you should not do to achieve your goals. You should prepare ghee (clarified butter) for the Tathagata (title of the Buddha).' The father, holding porridge, wanted to go to the Bamboo Grove (a Buddhist monastery) to see the Tathagata. Ajatasatru, on the way, pierced King Bimbisara (Ajatasatru's father) with a spear, breaking the porridge pot. His father then returned. At that time, the World Honored One (Buddha), using his mind-reading abilities (a type of supernatural power), knew everything in advance and told Maudgalyayana (a disciple of the Buddha), 'Devadatta is advising Ajatasatru to fall into hell. I'
于頻毗娑羅索粥欲食，被打鐺破。汝當爲我往瞻波城向寶德長者男邊乞粥將來。」爾時大目揵連端坐入定，從王舍城沒于瞻波城現。其長者男每事日神，平旦事時，其目揵蓮從日裡下。其長者子見大目連，心極驚怪，而說頌曰：
「今見日神身， 從日下吾前； 誰令現其身？ 速答是何人？ 為當是日耶？ 為是多聞天？ 為當是月下？ 為復帝釋身？」
爾時大目揵連審觀知彼長者子意，即說言曰：
「不是千光日， 我非多聞天； 亦非帝釋身， 我是牟尼子。 甚極足威光， 為乞粥來此， 供養于佛身。」
長者子問曰：「何如佛耶？」大目揵連以頌答曰：
「芥子不可比須彌， 螢火小蟲不比日； 牛跡之水不比海， 如諸外道不比佛。」
是時長者子聞是所說，問：「今來意欲須何事？」答：「為如來乞粥來。」問曰：「如來者是何族姓？」目連答曰：「有沙門喬答摩是族釋子，剃除鬚髮身被法服，心行正真出家修道證得無上正等菩提，此是佛也。」其長者子先未聞佛，當聞佛名心大歡喜，身毛皆豎，所有五百金錢造得食飲，一時受奉置於缽中。爾時目連即入于定，從瞻波城沒于王舍城，出至竹林中將奉世尊。頻毗娑羅更將粥來欲至佛所，
【現代漢語翻譯】 現代漢語譯本 頻毗娑羅王(Bimbisara)準備好粥要吃的時候，卻被打碎了器皿。佛陀對目犍連(Maudgalyayana)說：'你應該為我前往瞻波城(Champa)向寶德長者(Ratnadeva)的兒子乞討粥回來。' 當時，大目犍連端坐入定，從王舍城(Rajagriha)消失，顯現在瞻波城。那位長者子每天都崇拜太陽神，在清晨祭拜的時候，目犍連從太陽里顯現出來。長者子見到大目犍連，心中非常驚訝，於是用偈頌說道： '如今見到太陽神的身影，從太陽中降臨到我面前；是誰讓他顯現出真身？請快速回答你是何人？你真的是太陽神嗎？還是多聞天(Vaisravana)？或者是月神降臨？還是帝釋天(Indra)的化身？' 當時，大目犍連仔細觀察，瞭解了那位長者子的心意，就說道： '我不是千光之日，我也不是多聞天；也不是帝釋天的化身，我是牟尼(Muni)的弟子。我擁有極大的威光，爲了乞討粥而來這裡，供養于佛陀。' 長者子問道：'佛陀是怎樣的呢？' 大目犍連用偈頌回答說： '芥子無法與須彌山(Sumeru)相比，螢火蟲的光芒無法與太陽相比；牛蹄中的水無法與大海相比，如同那些外道無法與佛陀相比。' 當時，那位長者子聽了這些話，問道：'現在您來的目的是需要什麼？' 目犍連回答說：'爲了如來(Tathagata)乞討粥而來。' 長者子問道：'如來是什麼種姓？' 目犍連回答說：'有一位沙門(Sramana)喬答摩(Gautama)，是釋迦族(Shakya)的後裔，他剃除了鬚髮，身穿袈裟，內心行為正直，出家修行證得了無上正等菩提(Anuttara-samyak-sambodhi)，這就是佛陀。' 那位長者子之前沒有聽聞過佛陀，當聽到佛陀的名字時，心中非常歡喜，全身的汗毛都豎了起來，將所有用五百金錢購買的食物和飲料，一時全部奉獻出來，放置在缽中。當時，目犍連立即進入禪定，從瞻波城消失，顯現在王舍城，來到竹林中，準備奉獻給世尊(Bhagavan)。頻毗娑羅王也正帶著粥前來，想要去拜見佛陀。
【English Translation】 English version When King Bimbisara (Bimbisara) had prepared porridge and was about to eat, the bowl was broken. The Buddha said to Maudgalyayana (Maudgalyayana), 'You should go to Champa and beg for porridge from the son of the wealthy Ratnadeva (Ratnadeva) and bring it back.' At that time, the Great Maudgalyayana sat in meditation, disappeared from Rajagriha (Rajagriha), and appeared in Champa. That wealthy man's son worshiped the sun god every day, and during his morning worship, Maudgalyayana appeared from the sun. When the wealthy man's son saw the Great Maudgalyayana, he was extremely surprised and said in verse: 'Now I see the form of the sun god, descending from the sun before me; who has caused him to manifest his true form? Quickly answer, who are you? Are you truly the sun god? Or Vaisravana (Vaisravana)? Or is it the moon god descending? Or is it an incarnation of Indra (Indra)?' At that time, the Great Maudgalyayana carefully observed and understood the wealthy man's son's intentions, and then said: 'I am not the sun with a thousand rays, nor am I Vaisravana; nor am I an incarnation of Indra, I am a disciple of Muni (Muni). I possess great majestic light, and I have come here to beg for porridge to offer to the Buddha.' The wealthy man's son asked, 'What is the Buddha like?' The Great Maudgalyayana replied in verse: 'A mustard seed cannot be compared to Mount Sumeru (Sumeru), the light of a firefly cannot be compared to the sun; the water in an ox's hoofprint cannot be compared to the ocean, just as those heretics cannot be compared to the Buddha.' At that time, that wealthy man's son, having heard these words, asked, 'What is your purpose in coming now?' Maudgalyayana replied, 'I have come to beg for porridge for the Tathagata (Tathagata).' The wealthy man's son asked, 'What is the Tathagata's lineage?' Maudgalyayana replied, 'There is a Sramana (Sramana) named Gautama (Gautama), a descendant of the Shakya (Shakya) clan, who has shaved his head and beard, wears the robes of the Dharma, and whose heart and actions are upright. He has left home to cultivate the Way and has attained Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi), this is the Buddha.' That wealthy man's son had not heard of the Buddha before, and when he heard the name of the Buddha, his heart was filled with great joy, and all the hairs on his body stood on end. He offered all the food and drink he had purchased with five hundred gold coins at once, placing it in the bowl. At that time, Maudgalyayana immediately entered meditation, disappeared from Champa, and appeared in Rajagriha, arriving at the Bamboo Grove, ready to offer it to the Bhagavan (Bhagavan). King Bimbisara was also bringing porridge, wanting to go and see the Buddha.
聞食香氣普遍，意：「將諸天及天帝釋來供養佛，我所作粥並不堪用。」白言：「世尊！有天帝釋及諸天來供養于佛，此竹林中極理香好。」佛言：「王國界內有大城名曰瞻波，有長者子日用五百金錢造食，目連苾芻往彼乞來，其長者子有是福力。」彼王聞已心生歡喜，欲令使喚。佛知王意即語王言：「汝莫輕彼遣使往喚。」又告大王：「汝可頗能受我缽中殘食食不？」大王白言：「我是積貴摩頂授記王種，不合吃人殘食。佛是我法王，令食即吃。」佛問王言：「汝曾生來得如此食隨意吃不？」答言：「世尊！我生王宮，王宮長養，身見為王，未曾食此好美飲食。」佛言：「大王當知：彼長者子是大福德之人，常吃如斯上味飲食。」
爾時頻毗娑羅王頂禮佛已退歸還宮，即敕群臣：「當令四事具辦兵馬往瞻波城。」群臣問王：「因何向彼？」王言：「我欲往見寶德之子。」臣等答言：「在王國境何因往看？令使喚取。」王言：「其人是大福德，不可往喚。」臣等答王：「我作方便，不用王喚其人自來。」王言：「可爾，任卿等意。」臣即作書使人往送：「令掃灑城，大王欲來。」其長者子聞已歡喜。大臣又報：「王子亦來。」時長者子聞其王子性行兇粗，恐有費損。諸大臣等更作書報：「王及王子二俱不來，汝
【現代漢語翻譯】 現代漢語譯本 聽到食物的香氣如此普遍，國王心想：『諸天和天帝釋（Indra，佛教的護法神）都要來供養佛陀了，我所做的粥恐怕不堪食用。』於是稟告佛陀：『世尊！有天帝釋和諸天前來供養佛陀，這竹林中充滿了極好的香氣。』佛陀說：『在王國的境內，有一座大城名叫瞻波（Champa），那裡有一位長者（wealthy householder）的兒子，每天花費五百金錢來製作食物。目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）比丘去那裡乞食，那位長者子有這樣的福力。』國王聽了之後，心中非常歡喜，想要派人去召見他。佛陀知道國王的心意，就對國王說：『你不要輕視他，派使者去召見。』又告訴大王：『你能不能吃我缽中的殘食呢？』大王回答說：『我是累世尊貴的摩頂授記（predicted to become a Buddha）的王族，不應該吃別人的殘食。佛陀是我的法王，如果命令我吃，我就吃。』佛陀問國王：『你從出生以來，能夠像這樣隨意吃到這樣的食物嗎？』回答說：『世尊！我生在王宮，在王宮中長大，身為國王，從未吃過如此美味的飲食。』佛陀說：『大王應當知道：那位長者子是大福德之人，常常吃像這樣上等的美味飲食。』 當時，頻毗娑羅王（King Bimbisara）頂禮佛陀后，退回宮殿，立即命令群臣：『準備好四種必需品和兵馬，前往瞻波城。』群臣問國王：『因為什麼原因要前往那裡？』國王說：『我想要去見寶德（Ratnadeva）的兒子。』臣子們回答說：『他在王國的境內，為什麼要親自去看望？派使者去召見就可以了。』國王說：『那個人是大福德之人，不可以派人去召見。』臣子們回答國王：『我們想個辦法，不用國王召見，他自己就會來。』國王說：『可以，就按照你們的意思辦吧。』臣子們就寫了一封信，派人送去：『命令清掃城市，大王要來。』那位長者子聽了之後非常歡喜。大臣又報告說：『王子也要來。』當時，長者子聽說那位王子的性情兇暴粗魯，恐怕會有損失。諸位大臣又寫信報告：『國王和王子都不會來，你...
【English Translation】 English version Hearing the pervasive fragrance of the food, the king thought: 'The devas (gods) and Indra (the lord of the gods) are coming to make offerings to the Buddha, and the congee I have prepared is probably not worthy.' He then reported to the Buddha: 'World Honored One! Indra and the devas are coming to make offerings to the Buddha, and this bamboo grove is filled with extremely pleasant fragrance.' The Buddha said: 'Within the kingdom, there is a large city called Champa, where there is a son of a wealthy householder who spends five hundred gold coins daily to prepare food. Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers) Bhikshu went there to beg for food, and that householder's son has such merit.' Upon hearing this, the king was very pleased and wanted to send someone to summon him. Knowing the king's intention, the Buddha said to the king: 'Do not underestimate him and send a messenger to summon him.' He also told the great king: 'Can you eat the leftover food in my bowl?' The great king replied: 'I am a king of noble lineage, predicted to become a Buddha, and it is not appropriate for me to eat the leftovers of others. The Buddha is my Dharma King, and if he orders me to eat, I will eat.' The Buddha asked the king: 'Since your birth, have you ever been able to eat such food at will?' He replied: 'World Honored One! I was born in the royal palace and raised in the royal palace. As a king, I have never eaten such delicious food.' The Buddha said: 'Great King, you should know that the son of that wealthy householder is a person of great merit, and he often eats such superior delicacies.' At that time, King Bimbisara, after bowing to the Buddha, returned to the palace and immediately ordered his ministers: 'Prepare the four necessities and troops to go to the city of Champa.' The ministers asked the king: 'For what reason are you going there?' The king said: 'I want to see the son of Ratnadeva (Jewel God).' The ministers replied: 'He is within the kingdom, why do you need to visit him personally? Just send a messenger to summon him.' The king said: 'That person is of great merit, and it is not appropriate to send someone to summon him.' The ministers replied to the king: 'We will devise a way so that he will come on his own without the king summoning him.' The king said: 'Very well, do as you wish.' The ministers then wrote a letter and sent someone to deliver it: 'Order the city to be cleaned, the great king is coming.' Upon hearing this, the householder's son was very pleased. The ministers also reported: 'The prince is also coming.' At that time, the householder's son heard that the prince's nature was fierce and crude, and he feared there would be losses. The ministers then wrote another letter reporting: 'Neither the king nor the prince will come, you...
等須作計議，擁塞弶伽令水卻流，無今一滴順河而過。」長者聞已心極憂懼：「當知王欲科罰我等作此書來。」其瞻波城諸人聚集，共作一書馳報宰相：「王頻附書，敕云：『王來。』復言：『子來。』復令擁塞弶伽卻流。」讀此書已，又得報云：「王及王子俱亦不來，王欲得見寶德之子，汝等速當遣來是要。」時瞻波人密遣一人，往王舍城聽察虛實，其人乃知一依書事。於時城邑諸人，同往長者之宅，咨寶德言：「大王欲見汝男，其國臣相實語不虛，我密遣人而往聽察，一如書事，須見長者之子寶德。」答言：「若令我等塞弶伽河以金擁之，我男終亦不能發遣。」眾人重言：「長者是大富貴，亦知以金擁塞弶伽。我等貧人無計可得，要須慈愍我等。」長者答言：「若於城內，家出一子隨我子者，我當放去。」於時人眾皆依長者所言。長者即往男所，竊語子言：「城邑人眾同來啟我，影勝大王欲得見汝。」子白父言：「我當即去。」父言：「必應為汝腳足之下有金色毛欲得相見，汝勿舉腳以視大王。將一寶珠往彼王所，置王足上禮拜王已，即跏趺坐，黃金色毛自然而現。」於時寶德心自思惟：「我今發遣子去，為當令乘象去？為復乘馬乘車？為遣乘船？」更自思惟：「不及乘船安穩。」即令造船，船中更造種種園林，
有諸好鳥出種種音，及諸婇女莊嚴身已，往王舍城。
根本說一切有部毗奈耶破僧事卷第十六 大正藏第 24 冊 No. 1450 根本說一切有部毗奈耶破僧事
根本說一切有部毗奈耶破僧事卷第十七
大唐三藏法師義凈奉 制譯
時頻毗娑羅王，聞長者子乘舡而來，從弶伽河穿渠直至王舍大城，五里之內滿油麻子。船至城所，敕令掃灑去諸瓦石香水灑地散諸名花，喻如天宮，作好供養，迎長者子入王舍城。其子見王頭面禮足，便以寶珠置王足上，退住一面結跏趺坐。時王見彼足下黃金毛已，心生驚愕嘆言：「有大功德福力之人，汝曾見佛以不？」答言：「未見。」王言：「汝可相隨見佛世尊。」問王：「佛騎何物？」王言：「出家之人不用乘騎。」長者子答言：「我亦步去。」時諸人眾皆以脫衣覆地與長者子踏上，問言：「彼佛世尊踏衣行不？」答言：「不踏。」即令去衣。其長者子以足踏地，諸天脫衣覆地，問言：「我不令著衣，何因地上有衣？」傍人答言：「此是天衣非我等衣。」亦令去卻，天去衣訖。時長者子足踏地著，是時大地六種震動。
爾時佛告諸苾芻：「此長者子從九十一劫已來，皆以覆衣踏行，不曾露足踏地。今長者子為重法故，以足踏地因此地動。」
【現代漢語翻譯】 現代漢語譯本 有各種美妙的鳥兒發出各種聲音，以及盛裝打扮的眾多女子，一同前往王舍城（Rājagṛha，古代印度摩揭陀國的首都）。
出自《根本說一切有部毗奈耶破僧事》第十六卷 大正藏第24冊 No. 1450 《根本說一切有部毗奈耶破僧事》
出自《根本說一切有部毗奈耶破僧事》第十七卷
大唐三藏法師義凈奉旨翻譯
當時，頻毗娑羅王（Bimbisāra，古印度摩揭陀國的國王）聽說長者之子乘船而來，從恒伽河（Ganges River）開鑿渠道直達王舍大城，五里之內都鋪滿了油麻子。船到達城邊，國王下令清掃灑水，除去瓦礫石頭，用香水灑地，散佈各種名花，如同天宮一般，做好供養，迎接長者之子進入王舍城。長者之子見到國王，頭面禮拜國王的雙足，然後將寶珠放在國王的腳上，退到一旁結跏趺坐。當時國王看到他腳下的黃金毛，心中驚愕，讚歎道：『您是有大功德福力之人，您曾經見過佛陀嗎？』回答說：『未曾見過。』國王說：『您可以跟隨我一起去見佛陀世尊。』長者之子問國王：『佛陀乘坐什麼？』國王說：『出家之人不用乘坐任何東西。』長者之子回答說：『我也步行前往。』當時眾人紛紛脫下衣服鋪在地上，讓長者之子踏著走，長者之子問：『那位佛陀世尊也是踏著衣服行走嗎？』回答說：『不是踏著衣服行走。』隨即讓人拿走衣服。長者之子用腳踩在地上，諸天脫下天衣鋪在地上，長者之子問：『我沒有讓鋪衣服，為什麼地上會有衣服？』旁邊的人回答說：『這是天衣，不是我們的衣服。』也讓人拿走，天人拿走天衣之後。當時長者之子用腳踩在地上，這時大地發生了六種震動。
當時佛陀告訴各位比丘（bhikṣu，佛教出家男子）：『這位長者之子從九十一劫（kalpa，佛教時間單位）以來，都是踩著鋪在地上的衣服行走，不曾露出腳踩在地上。現在長者之子爲了尊重佛法，用腳踩在地上，因此大地震動。』
【English Translation】 English version There were various beautiful birds making all kinds of sounds, and numerous women adorned in finery, all heading towards Rājagṛha (the capital city of the ancient Magadha kingdom).
From the Mūlasarvāstivāda Vinaya, Breaking the Sangha, Volume 16 Taishō Tripiṭaka Volume 24, No. 1450, Mūlasarvāstivāda Vinaya, Breaking the Sangha
From the Mūlasarvāstivāda Vinaya, Breaking the Sangha, Volume 17
Translated under Imperial Decree by the Tripiṭaka Master Yijing of the Great Tang Dynasty
At that time, King Bimbisāra (the king of the ancient Magadha kingdom) heard that the son of a wealthy man was arriving by boat, having navigated a canal from the Ganges River directly to the great city of Rājagṛha, with sesame seeds spread for five li. When the boat reached the city, the king ordered a thorough cleaning, sprinkling water, removing tiles and stones, perfuming the ground with fragrant water, and scattering various famous flowers, making it like a heavenly palace. He prepared offerings to welcome the son of the wealthy man into Rājagṛha. The son of the wealthy man, upon seeing the king, prostrated himself at the king's feet, then placed a precious jewel upon the king's feet, and retreated to one side, sitting in the lotus position. At that time, the king saw the golden hairs on his feet and was astonished, exclaiming: 'You are a person of great merit and fortune. Have you ever seen the Buddha?' He replied: 'I have not seen him.' The king said: 'You may follow me to see the Buddha, the World-Honored One.' The son of the wealthy man asked the king: 'What does the Buddha ride?' The king said: 'A renunciant does not use any conveyance.' The son of the wealthy man replied: 'I will also go on foot.' At that time, the crowd took off their clothes and spread them on the ground for the son of the wealthy man to step on. The son of the wealthy man asked: 'Does that Buddha, the World-Honored One, also walk on clothes?' They replied: 'He does not walk on clothes.' Immediately, he ordered the clothes to be removed. As the son of the wealthy man stepped on the ground, the devas (deities) removed their heavenly garments and spread them on the ground. The son of the wealthy man asked: 'I did not ask for clothes to be placed, why are there clothes on the ground?' The people nearby replied: 'These are heavenly garments, not our clothes.' He also ordered them to be removed, and the devas removed their heavenly garments. When the son of the wealthy man stepped his foot onto the ground, at that moment, the earth shook in six ways.
At that time, the Buddha told the bhikṣus (Buddhist monks): 'This son of a wealthy man, for ninety-one kalpas (aeons), has always walked on clothes spread on the ground, never exposing his feet to the ground. Now, because this son of a wealthy man values the Dharma, he steps his foot on the ground, and therefore the earth shakes.'
爾時長者子來詣佛所，禮佛足已卻坐一面。
爾時世尊隨其根性而為說法，既聞法已從座而起，頂禮佛足求愿出家受持戒行。佛言：「不然！長者子，父母不聽，不得出家受戒。」爾時頻毗娑羅王白佛言：「我是國主，于彼長者庫藏資產事皆由我，王既聽許，唯愿如來令其出家。」佛言：「善來苾芻！」即時出家被僧伽胝衣手持瓶缽，威儀庠序如百歲苾芻。是時六眾苾芻共為恥笑：「其長者子汝如生酥，有何所堪？今者勤勞修行梵行，有何所益？」時六眾苾芻見而調弄，共作是語：「此人形貌如生酥團，于佛正教勇猛勤修，當何成就？」彼聞是語，即往尊者阿難陀所，白言：「尊者！云何苾芻決定修行，早得成就意得正定？」答言：「如佛所說：受三摩地勤苦經行，速得正定。」時彼聞已即往尸林，作三摩地經行，專念覺品善法思惟，竟不能證。又起一念：「我今勤行精進過諸聲聞，不得證果。我今自有家宅眷屬財物現存，歸俗自須行施造諸功德。」爾時世尊知其思念，告一苾芻曰：「汝可往詣彼尸林所報長者子曰：『汝可來此。』」時彼苾芻承佛命已，便往林中報曰：「世尊命汝。」彼既聞已共往世尊，頂禮佛足卻住一面。佛告彼長者子：「汝不應在於空閑林中獨住宴坐而作如是非理尋思，汝昔作是念：『所
【現代漢語翻譯】 現代漢語譯本 當時，一位長者（指有財富、地位的人）的兒子來到佛陀所在的地方，禮拜佛足後退到一旁坐下。
這時，世尊（佛陀）根據他的根性和接受能力為他講法。聽聞佛法后，長者子從座位上起身，頂禮佛足，請求出家，受持戒律。佛陀說：『不行！長者子，如果你的父母不同意，你不能出家受戒。』當時，頻毗娑羅王（古代印度摩揭陀國的國王，是佛教的護法）對佛陀說：『我是國王，對於那位長者的庫藏財產事宜都由我管理。既然我已經允許，唯愿如來允許他出家。』佛陀說：『善來比丘（指出家男子）！』他立刻出家，披上僧伽胝衣（一種袈裟），手持瓶缽（比丘的用具），威儀莊嚴，如同百歲比丘。當時，六群比丘（指行為不端的比丘）一起嘲笑他：『這位長者子，你像生酥（剛提煉出來的酥油），有什麼用呢？現在勤勞修行梵行（清凈的行為），有什麼益處呢？』當時，六群比丘看見他便戲弄他，一起說：『這個人形貌像生酥團，對於佛陀的正教勇猛精進地修行，能成就什麼呢？』他聽到這些話，就去尊者阿難陀（佛陀的十大弟子之一）那裡，說：『尊者！怎樣的比丘才能堅定修行，早日成就，心得正定呢？』阿難陀回答說：『如佛所說：受持三摩地（禪定），勤苦經行（行走禪修），就能迅速得到正定。』當時，他聽了之後就去尸林（古代印度放置死屍的地方，是比丘修行的場所），作三摩地經行，專心憶念覺品（菩提的因素），善法思惟，最終也不能證得。他又生起一個念頭：『我現在勤奮修行，精進超過那些聲聞（聽聞佛法而證悟的人），卻不能證果。我現在還有家宅眷屬財物，不如還俗，自己去行佈施，造各種功德。』當時，世尊知道他的心思，告訴一位比丘說：『你可以去那尸林，告訴那位長者子說：『你可以來這裡。』』當時，那位比丘接受佛陀的命令后，就去林中告訴他說：『世尊命令你。』他聽了之後就一起去見世尊，頂禮佛足，退到一旁站立。佛陀告訴那位長者子：『你不應該在空閑的林中獨自居住禪坐，而作這樣不如理的思慮。你以前曾這樣想：『我』
【English Translation】 English version At that time, the son of a wealthy householder came to where the Buddha was, bowed at his feet, and sat down to one side.
Then, the World Honored One (the Buddha), according to his disposition and capacity, taught him the Dharma. Having heard the Dharma, the householder's son rose from his seat, bowed at the Buddha's feet, and requested to leave home and uphold the precepts. The Buddha said, 'No! Son of a householder, if your parents do not permit it, you cannot leave home and receive the precepts.' At that time, King Bimbisara (an ancient Indian king of Magadha, a protector of Buddhism) said to the Buddha, 'I am the ruler of the country, and I manage the affairs of that householder's treasury and property. Since I have already permitted it, I hope that the Thus Come One (the Buddha) will allow him to leave home.' The Buddha said, 'Welcome, Bhikshu (a Buddhist monk)!' He immediately left home, donned the Sanghati robe (a type of Kasaya), and held a bowl in his hand, with dignified deportment, like a hundred-year-old Bhikshu. At that time, the group of six Bhikshus (referring to monks with improper conduct) together ridiculed him, saying, 'This son of a householder, you are like fresh ghee (newly extracted butter), what use are you? Now diligently cultivating pure conduct, what benefit is there?' At that time, the group of six Bhikshus saw him and teased him, saying together, 'This person's appearance is like a ball of fresh ghee, diligently and vigorously cultivating the Buddha's true teachings, what will he achieve?' Hearing these words, he went to Venerable Ananda (one of the Buddha's ten great disciples) and said, 'Venerable One! How can a Bhikshu firmly cultivate, quickly achieve, and have his mind attain right concentration?' Ananda replied, 'As the Buddha said: Uphold Samadhi (meditative concentration), diligently practice walking meditation, and you will quickly attain right concentration.' At that time, after hearing this, he went to the charnel ground (an ancient Indian place for placing corpses, a place for Bhikshus to practice), practiced Samadhi walking meditation, focused on mindfulness of the factors of enlightenment, and contemplated virtuous Dharmas, but ultimately could not attain realization. He then had a thought: 'Now I diligently cultivate, my diligence exceeds those of the Sravakas (those who attain enlightenment by hearing the Dharma), but I cannot attain the fruit. Now I still have family, relatives, and property, I might as well return to lay life, personally practice giving, and create various merits.' At that time, the World Honored One, knowing his thoughts, told a Bhikshu, 'You can go to that charnel ground and tell that householder's son, 'You can come here.'' At that time, that Bhikshu, receiving the Buddha's command, went to the forest and told him, 'The World Honored One commands you.' After hearing this, he went together to see the World Honored One, bowed at his feet, and stood to one side. The Buddha told that householder's son, 'You should not dwell alone in the empty forest, sitting in meditation, and engage in such irrational thoughts. You once thought: 'I'
有聲聞勤修苦行，我皆過彼，由不斷漏心得解脫。我之親屬有大資具，受用豐多，可應還家受諸欲樂，廣行佈施造諸功德。』」
時長者子聞佛說已，便作是念：「世尊今者知我心之所念。」即時驚愕恐懼憂惱身毛豎立，白佛言：「如是。世尊！」佛復告長者子：「我今問汝，隨我意答。汝昔在家常作何業？」答曰：「善解彈琴。」又問：「若調絃時其弦調急，其聲和雅悅心，好聲堪用已不？」答言：「不也。世尊！」問曰：「琴絃若緩，其聲和雅悅心，能發好聲堪用已不？」答言：「不也。世尊！」「若琴絃不緩不急，調絃平正，其聲好不？」答言：「如是。世尊！」佛告長者子：「若復有人極行精進心生掉舉，若多慢緩心生懶惰，是故汝應修處中行。若如是者，汝今不久斷諸有漏心得解脫，得慧解脫見法證果：我生已盡、梵行已立、所作已辦、不受後有。」
爾時長者子聞佛所說，歡喜信受諦心思惟禮佛而去。時長者子，聞佛世尊為說琴喻方便誨已，獨處閑靜修不放逸專修正念。「善男子！汝所標心希求出家，剃除鬢髮被僧伽胝衣，正信出家，學無上果。梵行已立，最後獲得諸法，以自覺知證成就果：我生已盡、梵行已立、所作已辦、不受後有。應知證果。」時彼具壽便自證得阿羅漢果，善得解脫已
【現代漢語翻譯】 現代漢語譯本 『即使是那些精勤苦修的聲聞弟子，我也超越了他們，因為我斷絕了所有煩惱，獲得了心的解脫。我的親屬擁有大量的財富，享受著豐厚的物質生活，我本可以回家享受各種慾望和快樂，廣泛地行佈施，做各種功德。』
那位長者之子聽了佛陀所說的話后，心想：『世尊現在知道我心裡在想什麼。』 他立刻感到驚愕、恐懼、憂愁和煩惱，甚至汗毛都豎了起來，對佛陀說：『是的，世尊！』 佛陀又告訴長者之子：『我現在問你，你按照我的意思回答。你以前在家的時候，經常做什麼？』 他回答說：『我擅長彈琴。』 佛陀又問：『如果調琴絃的時候，琴絃調得太緊，它的聲音還能和諧美妙，令人愉悅，發出好的聲音嗎？』 他回答說：『不能，世尊！』 佛陀問：『如果琴絃調得太鬆，它的聲音還能和諧美妙，令人愉悅，發出好的聲音嗎？』 他回答說：『不能，世尊！』 『如果琴絃不鬆不緊，調得恰到好處，它的聲音好聽嗎？』 他回答說：『是的，世尊！』 佛陀告訴長者之子：『如果有人過於精進，心中就會產生掉舉；如果過於懈怠，心中就會產生懶惰。所以，你應該修習中道。如果這樣做，你很快就能斷絕所有煩惱，獲得心的解脫，得到智慧的解脫，見到法，證得果位：我已經了脫生死，清凈的修行已經確立，該做的事情已經做完，不會再有來世。』
當時，那位長者之子聽了佛陀所說的話，歡喜信受，仔細地思考，然後向佛陀頂禮告退。這位長者之子，聽了佛陀世尊用琴絃的比喻來方便教誨后，獨自一人在安靜的地方修習不放逸，專心致志地修正念。『善男子！你立下決心，希望出家，剃除鬚髮，披上僧伽胝衣（Samghati，袈裟），以正信出家，學習無上的果位。清凈的修行已經確立，最終獲得了諸法，以自己的覺悟證得了成就的果位：我已經了脫生死，清凈的修行已經確立，該做的事情已經做完，不會再有來世。應該知道已經證得了果位。』 當時，那位具壽（Bhikkhu，比丘）自己證得了阿羅漢果（Arahan，阿羅漢），很好地獲得了心的解脫。
【English Translation】 English version 'Even those disciples who are diligent in ascetic practices, I surpass them all, because I have severed all defilements and attained liberation of mind. My relatives possess great wealth and enjoy abundant material comforts. I could have returned home to enjoy various desires and pleasures, extensively practice generosity, and perform various meritorious deeds.'
Having heard the Buddha's words, the son of the elder thought to himself, 'The World Honored One now knows what I am thinking in my heart.' Immediately, he felt astonished, fearful, worried, and distressed, and even his hair stood on end. He said to the Buddha, 'Yes, World Honored One!' The Buddha further said to the son of the elder, 'I will now ask you, answer according to my intention. What did you often do when you were at home?' He replied, 'I am skilled at playing the lute.' The Buddha then asked, 'If, when tuning the lute strings, the strings are tuned too tightly, can its sound still be harmonious, pleasing to the heart, and produce good sound?' He replied, 'No, World Honored One!' The Buddha asked, 'If the lute strings are tuned too loosely, can its sound still be harmonious, pleasing to the heart, and produce good sound?' He replied, 'No, World Honored One!' 'If the lute strings are neither too loose nor too tight, tuned just right, is its sound good?' He replied, 'Yes, World Honored One!' The Buddha told the son of the elder, 'If someone is overly diligent, agitation arises in their mind; if someone is overly lax, laziness arises in their mind. Therefore, you should cultivate the Middle Way. If you do so, you will soon sever all defilements, attain liberation of mind, gain liberation through wisdom, see the Dharma, and realize the fruit: my birth is exhausted, the pure conduct is established, what needed to be done is done, there is no more future existence.'
At that time, the son of the elder, having heard the Buddha's words, joyfully accepted them, carefully contemplated them, and then bowed to the Buddha and departed. This son of the elder, having heard the World Honored One's expedient teaching using the analogy of the lute strings, dwelt alone in a quiet place, cultivating non-negligence and focusing on right mindfulness. 'Good man! You have made the resolution, hoping to renounce the world, shave your head and beard, and wear the Samghati (Samghati, monastic robe), renouncing the world with right faith, learning the unsurpassed fruit. The pure conduct is established, and finally, you have attained all the Dharmas, realizing the fruit of accomplishment through your own enlightenment: my birth is exhausted, the pure conduct is established, what needed to be done is done, there is no more future existence. You should know that you have attained the fruit.' At that time, that Bhikkhu (Bhikkhu, monk) himself realized the fruit of Arahan (Arahan, Arhat), and well attained liberation of mind.
得果已，正受解脫喜樂一心，而作是念：「我今正是應詣佛所供養恭敬。」作是念已，即于晡時從宴坐起，往詣佛所頂禮雙足退坐一面。
爾時具壽而白佛言：「凡有苾芻，得阿羅漢果諸漏得盡，所作已辦不受後有，棄諸重擔得自己利。盡諸有結，慧善解脫，心得自在，而於六種得勝解脫，所謂：一者出離凡俗得勝解脫，二者利諸勝解脫，三者寂靜勝解脫，四者貪慾盡勝解脫，五者盡諸最勝解脫，六者不失正念勝解脫。」白言：「大德！若復有人發少信心而求解脫。勿作是見，于貪、瞋、癡而得解脫出離生死。大德！若復有人發少尸羅出離生死，而求解脫無病惱憂。勿作是見，得盡貪、瞋、癡，無病憂惱而得解脫。大德！若復有人為求名利為稱譽故，行寂靜行而求解脫。勿作是見，得盡貪、瞋、癡離於愛取，不失正念而得解脫。大德！若有苾芻得阿羅漢，諸漏已盡，所作已辦棄諸重擔，獲得己利永斷諸有，心善解脫慧善解脫。是彼阿羅漢，得此六種勝解脫。大德！若有苾芻心得學處，若求無上涅槃善道，不著於色，時彼學處是凈尸羅，成就學處調伏諸根，后得漏盡；于無漏心而得解脫，得智解脫；于現前法以自覺知，而證圓滿：我生已盡、梵行已立、所作已辦、不受後有。時彼羅漢無學尸羅，成就諸根無學。大
【現代漢語翻譯】 現代漢語譯本 獲得果位后，（這位尊者）正體驗著解脫的喜悅和一心不亂的境界，心中想著：『我現在應該去佛陀那裡供養和恭敬。』這樣想著，就在傍晚時分從禪坐中起身，前往佛陀所在之處，頂禮佛陀的雙足，然後退到一旁坐下。
這時，具壽（長老）稟告佛陀說：『凡是有比丘（bhiksu，出家男子），證得阿羅漢（arhat，斷絕輪迴的聖者）果位，諸種煩惱都已斷盡，該做的都已做完，不再受後世的生死輪迴，捨棄了各種重擔，獲得了自身的利益，斷盡了各種束縛，以智慧獲得了解脫，內心獲得自在，並且在六個方面獲得了殊勝的解脫。這六種解脫是：一、脫離凡俗的殊勝解脫；二、利益眾生的殊勝解脫；三、寂靜的殊勝解脫；四、貪慾斷盡的殊勝解脫；五、斷盡一切煩惱的殊勝解脫；六、不失去正念的殊勝解脫。』
（具壽）稟告說：『大德（佛陀的尊稱）！如果有人僅僅生起少許信心就想要求得解脫，不要認為通過貪婪、嗔恨和愚癡就能獲得解脫，脫離生死。大德！如果有人僅僅稍微持守戒律就想脫離生死，從而求得解脫，免除疾病、煩惱和憂愁，不要認為這樣就能斷盡貪婪、嗔恨和愚癡，免除疾病憂愁而獲得解脫。大德！如果有人爲了追求名利和稱讚，而修行寂靜之行，從而求得解脫，不要認為這樣就能斷盡貪婪、嗔恨和愚癡，脫離愛慾和執取，不失去正念而獲得解脫。大德！如果有比丘證得阿羅漢果位，各種煩惱都已斷盡，該做的都已做完，捨棄了各種重擔，獲得了自身的利益，永遠斷絕了各種輪迴，內心獲得了解脫，智慧獲得了解脫，那麼這位阿羅漢就獲得了這六種殊勝的解脫。』
（具壽稟告說：）『大德！如果有比丘內心遵守學處（siksa-pada，戒律），如果追求無上的涅槃（nirvana，寂滅）善道，不執著於色（rupa，物質），這時，他所遵守的學處就是清凈的戒律，成就學處，調伏諸根，之後才能斷盡煩惱；對於無煩惱的心而獲得解脫，獲得智慧的解脫；對於現前的法，以自己的覺知，而證得圓滿的境界：我的生死已經終結，清凈的修行已經確立，該做的都已經做完，不再有後世的生死輪迴。』這時，這位阿羅漢的無學戒律，成就了諸根的無學。
【English Translation】 English version Having attained the fruit, experiencing the joy and happiness of liberation with a focused mind, he thought: 'Now I should go to the Buddha to offer my respects and veneration.' Having thought this, he arose from his meditation seat in the evening, went to where the Buddha was, bowed at his feet, and sat down to one side.
Then, the venerable (ayusmat) said to the Buddha: 'Any bhiksu (monk), who has attained the fruit of Arhat (arahant, one who is free from rebirth), whose defilements are exhausted, who has done what needed to be done, who will not be reborn, who has cast off all burdens, who has attained his own benefit, who has completely severed all fetters, who is well liberated through wisdom, whose mind is free, and who has attained six kinds of superior liberation. These six liberations are: first, superior liberation from worldly affairs; second, superior liberation that benefits all; third, superior liberation of tranquility; fourth, superior liberation from the exhaustion of greed; fifth, superior liberation from the exhaustion of all defilements; sixth, superior liberation of not losing mindfulness.'
(The venerable) reported: 'Venerable Sir (a title of respect for the Buddha)! If someone merely generates a little faith and seeks liberation, do not hold the view that one can attain liberation and escape from birth and death through greed, hatred, and delusion. Venerable Sir! If someone merely observes a little morality (sila) to escape from birth and death, thereby seeking liberation from illness, affliction, and sorrow, do not hold the view that one can exhaust greed, hatred, and delusion, and be free from illness and sorrow to attain liberation. Venerable Sir! If someone practices the path of tranquility for the sake of fame and praise, thereby seeking liberation, do not hold the view that one can exhaust greed, hatred, and delusion, be free from desire and attachment, and not lose mindfulness to attain liberation. Venerable Sir! If a bhiksu attains the Arhat fruit, whose defilements are exhausted, who has done what needed to be done, who has cast off all burdens, who has attained his own benefit, who has permanently severed all existences, whose mind is well liberated, whose wisdom is well liberated, then that Arhat has attained these six kinds of superior liberation.'
(The venerable reported:) 'Venerable Sir! If a bhiksu's mind adheres to the precepts (siksa-pada), if he seeks the supreme path of Nirvana (nirvana, cessation), not being attached to form (rupa, material), then his adherence to the precepts is pure morality, accomplishing the precepts, subduing the senses, and then exhausting the defilements; he attains liberation from the undefiled mind, attains liberation of wisdom; through his own realization of the present Dharma, he attains perfect completion: my birth is exhausted, the pure conduct is established, what needed to be done is done, there will be no further rebirth.' At that time, the Arhat's non-learning morality accomplishes the non-learning of the senses.
德！喻如童子幼小心惰樂睡，至於盛少尸羅諸根咸悉成就，后時年老諸根以枯尸羅成就。大德！苾芻亦復如是。若有苾芻而住學處得心自在，彼求無上涅槃善道，不著於色住于尸羅，諸根調伏。后時盡諸有漏，于無漏心得無漏慧，得解脫命；于現前法已自覺知，而得圓滿。我生已盡、梵行已立、不受後有，無學尸羅而得成就。已證得果，即見諸色心不攀緣，亦不惑亂。其心正定情無顛倒，善思修習心無增減。有惑亂之事，不能為失正念，耳知聲鼻知香舌知味身知觸心知諸法，色等諸法不能惑亂，不失正念。安定不散，情無顛倒，善解脫善修習，見生滅法。
「複次喻如城邑聚落，不遠有大石山，無有缺漏亦無孔隙，全為一石；或有大風從東面起，其山不動不搖亦不西傾，西南北風亦復如是不動不搖。過去色等如大暴風來於眼前，眼等心識無有顛倒亦復如是，不動不搖，其心安定無有散亂。若得解脫修習善已，見生滅法。複次耳鼻舌身意，能知聲香味觸等，此之六種惑亂身心，彼能得果不失正念，內情心等不失正念，無有散亂顛倒。善得解脫修集善已，見生滅法。」具壽苾芻說是語已，便以伽陀而說頌曰：
「出家解脫者， 心無病惱憂； 彼住寂靜地， 樂盡愛貪慾。 趣解脫盡者， 及心不失念
【現代漢語翻譯】 現代漢語譯本： 『德！譬如一個孩子，年幼時心思遲鈍，貪圖睡覺，等到長大成人，戒律（尸羅，Śīla）和諸根都完全成就，後來年老時，諸根枯萎，但戒律仍然成就。大德！比丘也是這樣。如果有個比丘安住在學處，得到心的自在，他尋求無上的涅槃（Nirvāṇa）善道，不執著於色，安住于戒律，諸根調伏。後來斷盡所有有漏，于無漏心得無漏慧，得到解脫的生命；對於現前的法已經自覺知，而得圓滿。』我生已經窮盡、梵行已經建立、不再受後有』，無學的戒律因而成就。已經證得果位，即見到諸色心不攀緣，也不迷惑擾亂。他的心正定，情感沒有顛倒，善於思考修習，心沒有增減。有迷惑擾亂的事情，不能使他失去正念，耳知道聲音，鼻知道香氣，舌知道味道，身體知道觸覺，心知道諸法，色等諸法不能迷惑擾亂他，不失去正念。安定不散亂，情感沒有顛倒，善於解脫，善於修習，見到生滅之法。
『再次譬如城邑聚落，不遠處有座大石山，沒有缺漏也沒有孔隙，完全是一塊石頭；或者有大風從東面颳起，那山不動不搖也不向西傾斜，西南北風也是這樣不動不搖。過去的色等如同大暴風來到眼前，眼等心識沒有顛倒也是這樣，不動不搖，他的心安定沒有散亂。如果得到解脫，修習完善，就能見到生滅之法。再次，耳鼻舌身意，能知道聲香味觸等，這六種會迷惑擾亂身心，他能得到果位而不失去正念，內在的情感心等不失去正念，沒有散亂顛倒。善於得到解脫，修集完善，就能見到生滅之法。』具壽比丘說完這些話，便用伽陀（Gāthā）而說頌曰：
『出家得到解脫的人， 心中沒有病惱憂愁； 他住在寂靜的地方， 樂於斷盡愛慾貪婪。 趣向解脫窮盡的人， 以及心中不失去正念』
【English Translation】 English version: 『De! It is like a child, who is young and whose mind is lazy and enjoys sleeping. When he grows up and reaches adulthood, his Śīla (戒律) and faculties are fully accomplished. Later, when he is old, his faculties wither, but his Śīla is still accomplished. Great Worthy One! A Bhikṣu (苾芻) is also like this. If a Bhikṣu dwells in the learning place and attains freedom of mind, he seeks the supreme path of Nirvāṇa (涅槃), does not cling to form, abides in Śīla, and subdues his faculties. Later, he exhausts all outflows, attains undefiled wisdom in his undefiled mind, and attains liberation of life; he has already become aware of the present Dharma (法) and attains perfection. 『My birth is exhausted, my Brahmacarya (梵行) is established, I will not receive future existence,』 and the Śīla of no-more-learning is thus accomplished. Having already attained the fruit, he sees that his mind does not cling to forms, nor is it confused or disturbed. His mind is rightly concentrated, his emotions are not inverted, he is good at thinking and practicing, and his mind does not increase or decrease. Confusing and disturbing things cannot cause him to lose mindfulness. The ear knows sounds, the nose knows scents, the tongue knows tastes, the body knows touch, and the mind knows all Dharmas. Forms and other Dharmas cannot confuse or disturb him, and he does not lose mindfulness. He is stable and not scattered, his emotions are not inverted, he is good at liberation, good at practice, and sees the Dharma of arising and ceasing.
『Again, it is like a city or village, not far from which there is a large stone mountain, without any gaps or holes, entirely of one stone; or if a great wind arises from the east, the mountain does not move or shake, nor does it lean westward. The winds from the west, south, and north are also like this, not moving or shaking. The past forms and so on are like a great storm coming before the eyes, and the consciousness of the eyes and so on is not inverted, just like this, not moving or shaking, his mind is stable and not scattered. If he attains liberation and practices well, he can see the Dharma of arising and ceasing. Again, the ear, nose, tongue, body, and mind can know sounds, smells, tastes, touches, and so on. These six kinds can confuse and disturb the body and mind, but he can attain the fruit without losing mindfulness, and his inner emotions and mind do not lose mindfulness, without being scattered or inverted. He is good at attaining liberation, accumulating goodness, and can see the Dharma of arising and ceasing.』 The venerable Bhikṣu, having spoken these words, then spoke in verse with a Gāthā (伽陀):
『The one who has left home and attained liberation, His heart has no sickness, distress, or sorrow; He dwells in a quiet place, And delights in exhausting love and greed. He who is heading towards the exhaustion of liberation, And whose mind does not lose mindfulness』
； 了知意生法， 而心得解脫。 心若得解脫， 寂靜見諦住； 所作既作了， 不應而更作。 如彼大石山， 暴風不能動； 色聲亦復然， 不能為損害。 心意得定者， 而見生滅法。」
說是頌已，時諸苾芻咸皆有疑，世尊能斷一切疑惑，便即白問世尊：「具壽苾芻種何等業？由業力故生富貴家，而於足下有金色毛，每日常食五百種味，九十一劫已來足不踏地。才生誕已，得二十俱胝金錢，後於世尊教中出家修學，斷諸煩惱證阿羅漢果。」
爾時世尊告諸苾芻曰：「彼之具壽積習善業果報成熟，喻若暴流決定自受。汝等苾芻應知自作自受，廣說如余。」即說頌曰：
「假令經百劫， 所作業不亡； 因緣會遇時， 果報還自受。」
佛告苾芻：「乃往昔時九十一劫，有佛出世，號毗缽尸應正等覺，出現於世，十號具足。彼佛有六十二千苾芻前後圍繞，遊行人間漸至王城名曰親意。爾時城中有諸居士子，聞毗缽尸應正等覺與六十二千苾芻，前後圍繞遊行人間來至於此。彼既聞已，皆共往詣佛所，頂禮佛足退坐一面。爾時世尊為諸童子善說法要，示教利喜默然而住。
「爾時眾童子等從坐而起，合掌恭敬而白佛言：『唯愿世尊，許我以四事供養三月
【現代漢語翻譯】 現代漢語譯本： 『了知意生法，而心得解脫。』——理解由意念產生的法，內心就能獲得解脫。 『心若得解脫，寂靜見諦住；所作既作了，不應而更作。』——如果內心獲得解脫，就能在寂靜中證悟真諦並安住；已經做完的事情，就不應該再去做。 『如彼大石山，暴風不能動；色聲亦復然，不能為損害。』——就像那巨大的石山，猛烈的暴風也無法撼動；色和聲也是如此，不能對內心堅定的人造成損害。 『心意得定者，而見生滅法。』——內心專注安定的人，才能看清事物生滅變化的規律。
說完這些偈頌后，當時所有的比丘都心生疑惑。世尊能夠斷除一切疑惑，於是立刻向世尊請教：『這位具壽比丘種下了什麼樣的業？因為這種業力的緣故，他出生在富貴之家，並且腳下有金色的毛，每天都能吃到五百種美味佳餚，九十一劫以來腳都沒有踩過地。剛一出生，就得到了二十俱胝（koti，印度計數單位，一俱胝等於一千萬）的金錢，後來在世尊的教法中出家修行，斷除各種煩惱，證得了阿羅漢果（Arhat，佛教修行的一種果位）。』
這時，世尊告訴各位比丘說：『這位具壽比丘積累的善業，已經成熟，就像猛烈的洪水一樣，必定會自己承受。你們各位比丘應當明白，自己所作的業，自己承受果報，詳細的道理就像其他經文所說的那樣。』於是說了這樣的偈頌：
『假令經百劫，所作業不亡；因緣會遇時，果報還自受。』——即使經過一百個劫，所造的業也不會消失；當因緣聚合的時候，果報最終還是自己承受。
佛告訴比丘們：『在很久以前，九十一劫之前，有一尊佛出世，名號是毗缽尸（Vipassi，過去七佛之一）應正等覺（Arhat，如來十號之一），出現在世間，具備如來十號。那位佛有六萬二千位比丘前後圍繞，在人間漸漸來到一座名叫親意（Qin Yi）的王城。當時城中有很多居士子，聽說毗缽尸應正等覺與六萬二千位比丘前後圍繞，在人間來到了這裡。他們聽說了之後，都一起前往佛陀所在的地方，頂禮佛足，退到一旁坐下。當時世尊為這些童子們善巧地宣說佛法要義，用佛法開導他們，使他們獲得利益和喜悅，然後就默默地住于禪定之中。
『當時，這些童子們從座位上站起來，合掌恭敬地對佛說：『唯愿世尊，允許我們用四事（飲食、衣服、臥具、醫藥）來供養三個月。』
【English Translation】 English version: 'Knowing the mind-born Dharma, the mind attains liberation.' - Understanding the Dharma that arises from the mind, the mind can attain liberation. 'If the mind attains liberation, it dwells in tranquility, seeing the truth; what has been done is done, and should not be done again.' - If the mind attains liberation, one can realize the truth in tranquility and abide in it; what has been done should not be done again. 'Like that great stone mountain, the violent wind cannot move it; so too are form and sound, unable to cause harm.' - Just like that great stone mountain, the violent wind cannot shake it; so too are form and sound, unable to cause harm to those with steadfast minds. 'Those whose minds are concentrated and stable see the law of arising and ceasing.' - Those whose minds are focused and stable can clearly see the law of arising and ceasing of things.
After speaking these verses, all the Bhikshus (Buddhist monks) present had doubts. The World Honored One (世尊, Shìzūn) was able to dispel all doubts, so they immediately asked the World Honored One: 'What kind of karma did this venerable Bhikshu (具壽苾芻, Jùshòu Bìqiū) create? Because of the power of this karma, he was born into a wealthy family, and he has golden hair on the soles of his feet. He eats five hundred kinds of delicacies every day, and his feet have not touched the ground for ninety-one kalpas (劫, jié, an extremely long period of time in Buddhist cosmology). As soon as he was born, he received twenty kotis (俱胝, jùzhī, a unit of measurement in ancient India, equal to ten million) of gold coins. Later, he renounced the world and practiced in the World Honored One's teachings, cutting off all afflictions and attaining the fruit of Arhat (阿羅漢果, Āluóhàn guǒ, a state of enlightenment in Buddhism).'
At that time, the World Honored One told the Bhikshus: 'The good karma accumulated by this venerable one has matured, like a violent torrent, he will surely receive it himself. You Bhikshus should know that you reap what you sow, as explained in other scriptures.' Then he spoke this verse:
'Even after a hundred kalpas, the karma created will not perish; when the conditions meet, the consequences will be borne by oneself.' - Even after a hundred kalpas, the karma created will not disappear; when the conditions meet, the consequences will ultimately be borne by oneself.
The Buddha (佛, Fó) told the Bhikshus: 'In the distant past, ninety-one kalpas ago, a Buddha appeared in the world, named Vipassi (毗缽尸, Pí Bōshī) Arhat (應正等覺, Yìngzhèngděngjué), perfectly enlightened, appearing in the world, possessing the ten titles of a Tathagata (如來十號, Rúlái shíhào). That Buddha was surrounded by sixty-two thousand Bhikshus, gradually traveling through the human realm to a royal city named Qin Yi (親意, Qīnyì). At that time, there were many laymen's sons in the city who heard that Vipassi Arhat, perfectly enlightened, was surrounded by sixty-two thousand Bhikshus, traveling through the human realm to this place. After hearing this, they all went to the place where the Buddha was, prostrated themselves at the Buddha's feet, and sat down to one side. At that time, the World Honored One skillfully expounded the essential principles of the Dharma to these young men, guiding them with the Dharma, bringing them benefit and joy, and then remained silently in meditation.
'At that time, these young men rose from their seats, joined their palms respectfully, and said to the Buddha: 'May the World Honored One allow us to offer the four requisites (四事, sìshì, food, clothing, bedding, and medicine) for three months.'
安居佛及眾僧。』爾時世尊默然而許。時諸童子知佛許已，頂禮雙足辭佛而去。彼童子等既到城已，于議堂中共相議曰：『我等云何供養世尊？若共作一食供養？為人各作食供養？』其中或有云：『眾共作食供養，廢其生業田農等事。』時眾共議：『人各依次一日作食供養。』即隨力所辦作食供養。其中有一童子家貧，共母商量：『我家貧乏，依次辦食云何得辦？』時母答言：『愛子！可於最後而與供養，未至日來隨力收辦即以充足。』既至日已鋪以熊皮，如來踏上行至坐處，造五百味飲食供養如來，五輪著地發大誓願：『愿所生之處，常得豪性富貴家生，亦愿我足不踏于地，猶如如來足下有毛四指金色，行愿如佛。噹噹來世有佛出時誓當供養。』」
佛告諸苾芻等：「爾時貧童子者，即寶德長者子是。彼于毗缽尸如來所發誓愿，業果成熟，感大富貴，足下有毛作黃金色，從九十一劫以來，不曾以足一踏于地。當生之日有二十俱胝金錢，隨其日日從地踴出。即于佛教中出家修學，得阿羅漢果。」
佛告苾芻：「若作黑業者當得黑報，若作白業者還得白報，諸雜業者還復如此。汝等苾芻！如雜黑業者汝不應作，當作白業。如未生怨，為彼惡友提婆達多故，于父王頻毗娑羅所，起大惡逆，擲槊打著手指，舉國
【現代漢語翻譯】 現代漢語譯本：當時，安居佛（指佛陀在安居期間）和眾僧。』這時，世尊（佛陀）默默地答應了。那些童子們知道佛陀應允后，頂禮佛的雙足，告辭離去。這些童子們回到城裡后，在議事堂共同商議說：『我們該如何供養世尊呢？是大家一起做一份食物供養，還是每人各自做食物供養呢？』其中有人說：『大家一起做食物供養，會耽誤大家的生計，比如農田耕作等事。』於是大家共同商議：『每人按順序輪流一天做食物供養。』就各自盡力準備食物供養。其中有一個童子家境貧寒，和母親商量：『我家貧窮，按順序準備食物，怎麼才能辦到呢？』母親回答說：『孩子，可以安排在最後一天供養，在未到供養日之前，盡力積攢準備，也就可以足夠了。』到了他供養的那天，他鋪上熊皮，如來（佛陀）踏上熊皮，走到座位處，準備了五百種美味飲食供養如來，五體投地，發下大誓願：『愿我所出生的地方，常常出生在豪門富貴之家，也愿我的腳不踩在地上，就像如來的腳下有毛髮，四指修長，呈現金色一樣，我的行為也像佛陀一樣。當未來世有佛出世時，我發誓一定要供養。』 佛告訴各位比丘等：『當時的那個貧窮童子，就是現在的寶德長者子。他在毗缽尸如來（過去七佛之一）那裡發下的誓願，業果成熟，感得大富大貴，腳下有毛髮，呈現黃金色，從九十一劫以來，不曾用腳踩過一次地。在他出生的那天，有二十俱胝（古印度計數單位，一俱胝等於一千萬）金錢，隨著日子一天天地從地裡涌出來。他就在佛教中出家修行，證得了阿羅漢果。』 佛告訴比丘：『如果造作黑業（惡業），就會得到黑報（惡報）；如果造作白業（善業），就會得到白報（善報）；各種雜業，也會得到相應的回報。你們這些比丘！像雜黑業這樣的事情，你們不應該做，應當做白業。比如阿阇世（未生怨），因為惡友提婆達多（佛陀的堂弟，後背叛佛教）的緣故，對父王頻毗娑羅王（古印度摩揭陀國國王，佛教的護法）做出大逆不道的事情，用長矛投擲，打傷了父王的手指，舉國震驚。』
【English Translation】 English version: 'At that time, the Buddha was dwelling (referring to the Buddha during the rainy season retreat) with the Sangha.' Then, the World Honored One (the Buddha) silently agreed. When those boys knew that the Buddha had agreed, they bowed at the Buddha's feet, took their leave, and departed. After these boys returned to the city, they discussed together in the assembly hall, saying, 'How should we make offerings to the World Honored One? Should we all prepare one meal together, or should each person prepare a meal individually?' Among them, some said, 'If we all prepare a meal together, it will interfere with everyone's livelihood, such as farming and other matters.' So, they all agreed, 'Each person will take turns preparing a meal for one day.' Then, they each did their best to prepare food offerings. Among them, there was a boy from a poor family who discussed with his mother, 'Our family is poor, how can we manage to prepare a meal in turn?' His mother replied, 'Dear son, you can arrange to make the offering on the last day. Before that day arrives, accumulate and prepare as much as you can, and it will be enough.' When his day arrived, he spread out a bearskin, and the Tathagata (the Buddha) stepped onto the bearskin and walked to the seat. He prepared five hundred kinds of delicious food to offer to the Tathagata, prostrated himself with his five limbs touching the ground, and made a great vow: 'May I always be born in wealthy and noble families wherever I am born, and may my feet not touch the ground, just like the Tathagata's feet have hair, four long fingers, and are golden in color. May my actions be like the Buddha's. When a Buddha appears in the future, I vow to make offerings.' The Buddha told the Bhikshus (monks), 'That poor boy at that time is now the son of the wealthy householder Baode. The vows he made before Vipashyin Tathagata (one of the past seven Buddhas) have matured, resulting in great wealth and nobility. His feet have hair and are golden in color. Since ninety-one kalpas (an extremely long period of time), he has never stepped his foot on the ground even once. On the day of his birth, twenty kotis (an ancient Indian unit of counting, one koti equals ten million) of gold coins emerged from the ground day by day. He then renounced his home and practiced in the Buddha's teachings, attaining the fruit of Arhat (one who has attained enlightenment).' The Buddha told the Bhikshus, 'If you create black karma (evil deeds), you will receive black retribution (evil consequences); if you create white karma (good deeds), you will receive white retribution (good consequences); various mixed karmas will also receive corresponding retribution. You Bhikshus! You should not do things like mixed black karma, you should do white karma. For example, Ajatasatru (Unborn Enemy), because of the evil friend Devadatta (the Buddha's cousin who later betrayed Buddhism), committed great rebellious acts against his father, King Bimbisara (the king of Magadha in ancient India, a protector of Buddhism), throwing a spear and injuring his father's finger, shocking the whole country.'
人民共為恥笑談論：『如此惡者為友，未生怨王在胎中時，何不殺卻？』或時有人談論：『此非是阿阇世王過也。由彼惡友提婆達多過。』或有說言：『為佛與提婆達多出家，不作擯罰致於他方自所安住。』或有譏說：『佛亦無過，為彼苾芻僧伽不依僧教住持故。』如斯眾議父王聞已，心不起惡，而云：『由我先世業故。』復有說云：『是佛及僧之過。』我由此說情懷憂惱。」
時諸苾芻各生疑心，請世尊曰：「何故彼人造過令此受殃？」佛告諸苾芻：「非但今日有如前事，乃往過去曾亦遭此。汝等諦聽！我今為說。乃往古昔有波羅痆斯城王名梵授，人民安隱富樂豐饒。時彼城中有其二狗：一黑、一白，食鞍轡皮繩。于異后時王欲出戰，告其臣曰：『卿速嚴仗。』臣即觀見被狗咬破不堪所用，便啟王知。王聞生嗔令殺諸狗，城中諸狗既遭殺害，因即逃竄出國去者。時有他國一狗從外而來，見其諸狗怖而逃竄，問言：『何意如是？』城中諸狗以事具答。報曰：『何故不白大王？』城狗對曰：『誰敢啟王？』外狗報曰：『仁等安住，我於此夜進詣白王。』便至王所行步端儀，說伽他曰：
「『大王宮中有二狗： 一白一黑備色力， 應當誅彼不滅我， 誅者不誅非是理。』
「是時王聞此頌，告諸
【現代漢語翻譯】 現代漢語譯本： 人們共同恥笑議論：『有這樣邪惡的朋友，當初怨王阿阇世（Ajatasattu，未生怨）還在胎中時，為什麼不殺了他？』有時有人議論：『這並非阿阇世王的過錯，而是因為他那個惡友提婆達多（Devadatta，調達）的過錯。』或者有人說：『因為佛陀（Buddha）和提婆達多都出家了，沒有加以擯斥懲罰，才讓他們到其他地方安身。』或者有人譏諷說：『佛陀也沒有過錯，是因為那些比丘（bhikkhu，出家人）僧團不依僧團的教規住持的緣故。』像這樣的議論，父王聽了之後，心中沒有生起惡念，而是說：『這是我前世的業報所致。』又有人說：『這是佛陀和僧團的過錯。』我因為這些說法而感到憂愁煩惱。」
當時，各位比丘各自心生疑問，請問世尊（Bhagavan，佛陀）：『為什麼那人造下的罪過卻讓這個人來承受災殃？』佛陀告訴各位比丘：『並非只有今天才有這樣的事情，過去也曾發生過。你們仔細聽著！我現在為你們講述。很久以前，有個波羅奈斯（Varanasi）城，國王名叫梵授（Brahmadatta），人民安居樂業，富足豐饒。當時城裡有兩條狗：一條黑色的，一條白色的，它們啃食馬鞍、轡頭和皮繩。後來，國王要出兵作戰，告訴他的大臣說：『你快點準備軍需用品。』大臣檢視后發現，軍需用品被狗咬壞了，不能使用，便稟告了國王。國王聽后非常生氣，下令殺死城裡的所有狗。城裡的狗因此遭到殺害，於是紛紛逃離出國。當時，有條外地的狗從外面來到這裡，看到這些狗驚恐逃竄，便問道：『發生了什麼事？』城裡的狗把事情的經過都告訴了它。外地的狗說：『為什麼不稟告大王呢？』城裡的狗回答說：『誰敢稟告大王呢？』外地的狗說：『你們安心住在這裡，我今晚就去稟告大王。』於是它來到國王那裡，舉止端莊，說了這樣一首伽陀（gatha，偈頌）：』
『大王宮中有二狗： 一白一黑備色力， 應當誅彼不滅我， 誅者不誅非是理。』
『當時，國王聽了這首偈頌，告訴各位大臣
【English Translation】 English version: People commonly ridiculed and discussed: 'Having such an evil friend, why didn't they kill Ajatasattu (Ajatasattu, the unborn enemy king) when he was still in the womb?' Sometimes people discussed: 'This is not Ajatasattu's fault, but the fault of his evil friend Devadatta (Devadatta, 調達).' Or some said: 'Because the Buddha (Buddha) and Devadatta both became monks, they were not expelled and punished, allowing them to settle elsewhere.' Or some ridiculed: 'The Buddha is also not at fault, because those monks (bhikkhu, 出家人) of the Sangha do not abide by the monastic rules.' Hearing such discussions, the father king did not harbor evil thoughts, but said: 'This is due to my past karma.' Others said: 'It is the fault of the Buddha and the Sangha.' I felt worried and distressed because of these statements.'
At that time, the monks each had doubts and asked the World Honored One (Bhagavan, 佛陀): 'Why does the sin committed by that person cause this person to suffer?' The Buddha told the monks: 'It is not only today that such things happen; it has happened in the past as well. Listen carefully! I will now tell you. Long ago, there was a city of Varanasi (Varanasi), and the king was named Brahmadatta (Brahmadatta). The people lived in peace and prosperity. At that time, there were two dogs in the city: one black and one white. They ate saddles, bridles, and leather ropes. Later, the king wanted to go to war and told his ministers: 'Quickly prepare the military supplies.' The minister checked and found that the military supplies had been bitten by the dogs and could not be used, so he reported to the king. The king was very angry and ordered all the dogs in the city to be killed. The dogs in the city were killed as a result, and they fled the country. At that time, a dog from another country came from outside and saw these dogs fleeing in fear, so he asked: 'What happened?' The dogs in the city told him everything. The dog from outside said: 'Why don't you report to the king?' The dogs in the city replied: 'Who dares to report to the king?' The dog from outside said: 'You stay here in peace, and I will report to the king tonight.' So he went to the king, behaved with dignity, and spoke this gatha (gatha, 偈頌):'
'In the king's palace are two dogs: One white and one black, possessing strength and color, You should kill them, not destroy me; To kill those who should not be killed is not reasonable.'
'At that time, the king heard this verse and told the ministers
臣曰：『卿等宜應為我覓取說伽他者，將來見我。』諸臣訪察：『誰于夜中為王說頌？』而有白言：『他國狗來為王說頌。』王曰：『卿等審推，實是宮中二狗食耶？為余狗吃？』諸臣集議：『王今令推，云何詳審？』于中有言：『何假多論？但取頭髮安狗口中，若食皮者自當吐出。』既安發已，王宮二狗便吐食皮。以事白王。王曰：『宜治二狗，余狗無愆。』汝等苾芻，于意云何？昔二狗者豈異人乎？今提婆達多、阿阇世王是，由彼往昔過失令他受苦；今亦如此，彼等造罪佛僧招過。
「汝等復聽提婆達多無恩報事。乃往古昔于波羅痆斯城，王名梵授，治化人民。時有一人入山采木，路逢師子，便即逃竄墮落井中；師子奔趁不見其井，遂墮其上；而有毒蛇逐鼠鴟欲撥鼠，此三一時俱墮井內，各起害心欲相啖食。師子曰：『今此井中我有勢力，能食汝等，然而共在厄難之處，宜息噁心莫相損害。』因緣會遇屬有獵師，逐鹿至此向下看井，其井中人遂發大聲唱言：『丈夫！愿見救濟。』
「是時獵師先拔師子令出井中，師子即便禮獵師足，白言：『我今知汝深恩，必當報謝。其在井中黑頭蟲者，不識恩義，必莫救之。』師子即去。於後獵師，所有井中人蛇蟲鳥等，次第悉皆救出。后時師子捉得一鹿，獵師因
【現代漢語翻譯】 現代漢語譯本：大臣們說：『你們應該為我尋找能說伽陀（Gāthā，偈頌）的人，帶過來見我。』大臣們四處打聽：『誰在夜裡為國王誦頌？』有人報告說：『是外國的狗來為國王誦頌。』國王說：『你們仔細推究，確實是宮中的兩隻狗吃的嗎？還是其他的狗吃的？』大臣們聚在一起商議：『國王現在命令推究，如何才能詳細審察？』其中有人說：『何必多費口舌？只要取些頭發放在狗的嘴裡，如果是吃了皮的自然會吐出來。』放了頭髮之後，王宮裡的兩隻狗便吐出了吃掉的皮。大臣們將此事稟告國王。國王說：『應該懲治這兩隻狗，其他的狗沒有過錯。』你們這些比丘，你們認為怎麼樣？以前的兩隻狗難道是別人嗎？就是現在的提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛教）和阿阇世王（Ajatasattu，頻婆娑羅王之子，后囚禁其父），由於他們往昔的過失使他人遭受痛苦；現在也是這樣，他們造下罪業，使佛和僧團招致禍患。 『你們再聽提婆達多忘恩負義的事情。很久以前，在波羅奈斯城（Varanasi，古印度城市），國王名叫梵授（Brahmadatta），治理教化人民。當時有一個人進山采木，路上遇到獅子，便立即逃跑，掉進井裡；獅子追趕不上，沒有看見那口井，也掉在井上；又有一條毒蛇追逐老鼠和鴟鳥，想要捕捉老鼠，這三者一時都掉進井裡，各自起了害心想要互相吞食。獅子說：『現在這井裡我有勢力，能吃掉你們，然而我們共同處在危難的地方，應該停止惡念，不要互相傷害。』因緣際會，恰好有個獵人，追逐鹿來到這裡，向下看井，那井裡的人便發出大聲呼喊說：『壯士！希望你能救濟我。』 『當時獵人先將獅子拉出井中，獅子便向獵人行禮，說道：『我現在知道你恩情深重，必定報答。那在井裡的黑頭蟲（指蛇），不識恩義，千萬不要救它。』獅子便離開了。之後獵人將井中的人、蛇、蟲、鳥等，依次全部救了出來。後來獅子捉到一隻鹿，獵人因此…
【English Translation】 English version: The ministers said, 'Your Majesty should seek out those who can recite Gāthās (verses) and bring them to you.' The ministers inquired everywhere, 'Who recites verses for the king at night?' Someone reported, 'A foreign dog comes to recite verses for the king.' The king said, 'Investigate carefully whether it was indeed eaten by the two dogs in the palace or by other dogs.' The ministers gathered to discuss, 'The king has ordered an investigation, how can we examine it in detail?' One of them said, 'Why waste words? Just take some hair and put it in the dogs' mouths. If they ate the skin, they will naturally spit it out.' After the hair was placed, the two dogs in the royal palace spat out the eaten skin. The ministers reported this matter to the king. The king said, 'These two dogs should be punished; the other dogs are without fault.' What do you bhikkhus think? Were the two dogs of the past different people? They are now Devadatta (Buddha's cousin who later betrayed Buddhism) and King Ajatasattu (son of King Bimbisara, who later imprisoned his father). Because of their past misdeeds, they caused suffering to others; it is the same now, they commit sins, causing trouble for the Buddha and the Sangha (Buddhist monastic order).' 'Listen again to the story of Devadatta's ingratitude. Long ago, in the city of Varanasi (ancient Indian city), a king named Brahmadatta (name of a king) ruled and taught the people. At that time, a man went into the mountains to gather wood and encountered a lion on the road. He immediately fled and fell into a well. The lion chased after him but did not see the well and fell on top of it. Then a poisonous snake chased a rat and an owl, wanting to catch the rat. All three of them fell into the well at the same time, each with harmful intentions, wanting to devour each other. The lion said, 'Now I have power in this well and can eat you, but we are all in a place of danger together. We should stop our evil thoughts and not harm each other.' By chance, a hunter came chasing a deer and looked down into the well. The man in the well shouted loudly, 'Brave man! I hope you can save me.' 'At that time, the hunter first pulled the lion out of the well. The lion bowed to the hunter's feet and said, 'Now I know your deep kindness and will surely repay you. That black-headed worm (referring to the snake) in the well does not recognize kindness and righteousness, so do not save it.' The lion then left. Later, the hunter rescued the man, snake, insect, and bird in the well, one by one. Later, the lion caught a deer, and the hunter therefore...'
行遇至其所救，師子見來，即便以鹿授與獵師，跪拜而去。後於一時，其梵授王及諸宮人，出城遊戲至苑園中，恣意歡娛遂便睡著。時諸宮人見王睡已，心無畏懼，或有經行、或有立者、或有坐者、或有眠者、或有遠去、或有脫衣曬污、或有解脫瓔珞在其傍邊便即眠睡，墮井鴟鳥銜其瓔珞遂將遠去，與彼能救獵師，以報恩德奉上瓔珞。時梵授王眠覺，與諸眷屬臣佐速歸入城。於時失纓絡宮人，遍觀其處不見纓絡，詣王白言：『大王！在苑園中而失纓絡。』時王便告諸大臣曰：『在諸苑園已失纓絡，汝等須為訪覓，是誰盜將？』時諸臣佐既奉王命，即便訪覓。時黑頭蟲時時往彼獵師之處，而覓方便覷其纓絡，見已便知是王纓絡今在於此。其黑頭蟲便棄恩義，遂詣王所白言：『大王！所失纓絡我今具知在獵師處。』王聞是語便即嗔怒，即令使者往捉獵師。時王使人至獵師所告言：『汝于苑園中盜王宮人纓絡。』其獵師恐懼答云：『我等實不盜王纓珞。』具向使者陳說所得來由，還其纓珞。使者得已將詣王所，其獵師當處即被囚縛。於時其鼠見已急往報蛇，向蛇白說：『其黑頭蟲罪惡之人，不識恩德，遂令我善知識被王使者見今囚縛。』蛇聞語已答言：『汝報獵師，我今日為爾向王宮中螫于王身。汝當咒持，我即收毒。王當
【現代漢語翻譯】 獵師（獵人）曾經救過一隻獅子，後來再次相遇，獅子看見獵師來了，立刻把抓到的鹿送給獵師，然後跪拜著離開了。 後來有一天，梵授王（Brahmadatta）和他的妃嬪們出城遊玩，來到御花園中，盡情享樂后便睡著了。妃嬪們見國王睡著了，便不再拘束，有的散步，有的站立，有的坐著，有的睡覺，有的走遠了，有的脫下衣服晾曬，有的解下瓔珞（項鍊）放在身邊就睡著了。這時，一隻烏鴉從井裡飛出，叼走了其中一條瓔珞，飛到曾經救過它的獵師那裡，爲了報答恩情，把瓔珞獻給了他。 梵授王醒來后，帶著眷屬和臣子們迅速返回城中。丟失瓔珞的妃嬪們四處尋找，卻找不到，便向國王稟告說：『大王！我們在御花園中丟失了瓔珞。』國王於是命令大臣們說：『在御花園中丟失了瓔珞，你們一定要找到，是誰偷走了？』大臣們奉命后，便四處尋找。這時，黑頭蟲（一種昆蟲）時常去獵師那裡，尋找機會偷看那條瓔珞，看到后便知道那是國王的瓔珞，現在就在這裡。黑頭蟲背棄了恩義，跑到國王那裡稟告說：『大王！我知道丟失的瓔珞在獵師那裡。』國王聽后勃然大怒，立刻派使者去抓捕獵師。國王的使者來到獵師那裡，告訴他說：『你偷了御花園中妃嬪的瓔珞。』獵師非常害怕，回答說：『我們真的沒有偷國王的瓔珞。』他詳細地向使者說明了瓔珞的來歷，並把瓔珞還給了使者。使者拿到瓔珞后，便把獵師帶到國王那裡，獵師當場就被囚禁起來。 這時，老鼠看見了，急忙去告訴蛇，對蛇說：『那個黑頭蟲是個罪惡之人，不講恩德，竟然使我的好朋友被國王的使者抓起來囚禁了。』蛇聽后回答說：『你告訴獵師，我今天爲了你，要去王宮裡咬國王。你到時候唸咒，我就會收回毒液。國王一定會……』
【English Translation】 The hunter once saved a lion. Later, when they met again, the lion, seeing the hunter approaching, immediately gave the deer it had caught to the hunter, and then knelt down and left. Later, one day, King Brahmadatta and his concubines went out of the city to play in the royal garden, enjoying themselves to the fullest before falling asleep. The concubines, seeing that the king was asleep, no longer restrained themselves. Some strolled around, some stood, some sat, some slept, some wandered far away, some took off their clothes to dry them, and some took off their necklaces (瓔珞) and placed them beside them before falling asleep. At this moment, a crow flew out of a well, snatched one of the necklaces, and flew to the hunter who had once saved it. To repay the kindness, it offered the necklace to him. When King Brahmadatta woke up, he quickly returned to the city with his retinue and ministers. The concubines who had lost the necklace searched everywhere but could not find it, so they reported to the king, saying, 'Your Majesty! We lost a necklace in the royal garden.' The king then ordered his ministers, saying, 'A necklace has been lost in the royal garden. You must find it. Who stole it?' The ministers, upon receiving the order, searched everywhere. At this time, the black-headed insect (黑頭蟲, a kind of insect) often went to the hunter's place, looking for an opportunity to peek at the necklace. Seeing it, it knew that it was the king's necklace and that it was now there. The black-headed insect abandoned its gratitude and ran to the king to report, saying, 'Your Majesty! I know that the lost necklace is with the hunter.' Upon hearing this, the king was furious and immediately sent messengers to arrest the hunter. The king's messengers came to the hunter and told him, 'You stole the concubine's necklace in the royal garden.' The hunter was very frightened and replied, 'We really did not steal the king's necklace.' He explained in detail to the messengers how he had obtained the necklace and returned the necklace to the messengers. After receiving the necklace, the messengers took the hunter to the king, and the hunter was immediately imprisoned. At this time, the mouse saw this and hurried to tell the snake, saying to the snake, 'That black-headed insect is a wicked person who does not value kindness. It has caused my good friend to be arrested and imprisoned by the king's messengers.' Upon hearing this, the snake replied, 'You tell the hunter that I will go to the royal palace today to bite the king for you. You should chant a mantra at that time, and I will withdraw the venom. The king will certainly...'
歡喜決定放汝，亦即與汝賞賜。』其鼠得此語已即具報獵師，獵師云：『善哉！當如是作。』其蛇即螫王身，王時患苦毒遍其身，廣召醫師：『誰能治我？』時諸醫師無能治者。王既遍告，獵師聞已，遂遣所執當人：『汝當爲我白王，我能治得。』其執使者具事白王，王言：『即令解放將來。』既至王所，獵師為治，手下即差，便即釋放。王甚歡喜重與賞賜。」
佛告諸苾芻等：「汝意云何？豈是異人耶？時獵師者我身是也。彼黑頭蟲不識恩義者，提婆達多是也。往昔之時無恩無義不知恩德，今亦不知恩義，亦不知恩德。」
複次佛告諸苾芻等：「如是提婆達多，不知恩義亦不知恩德。汝等諦聽！我為汝說。乃往昔時有非時，七日大雨不止，其鼠狼投入穴內，鼠亦入其穴中。後有毒蛇，覓避雨處亦入其穴。然而鼠狼欲害其鼠，於時毒蛇報鼠狼曰：『汝及我等遭大苦厄，汝等勿生相損害心，各自安住。』其毒蛇等各立名號，毒蛇名愛君，鼠狼名有喜，鼠名恒河受。其愛君及有喜等告恒河受言：『汝是勤健，當爲我向余處求覓飲食將來。』其鼠性行質直心意賢善，為彼蛇及鼠狼勤來覓食。未回來間，鼠狼報蛇言曰：『彼若求食不得空來，我即食伊。』其蛇聞是語已遂作是念：『此鼠狼今遭此苦難，由欲擬害彼
【現代漢語翻譯】 現代漢語譯本：『我很高興決定釋放你，這也算是給你的賞賜。』那隻老鼠聽了這話，立刻把情況告訴了獵師，獵師說：『好啊！就應該這樣做。』那條蛇就去咬了國王的身體，國王當時感到痛苦遍佈全身，於是廣泛召集醫生：『誰能治好我？』當時所有的醫生都無法醫治。國王已經廣而告之，獵師聽說了，就派他抓捕的犯人去：『你替我告訴國王，我能治好。』那名被抓的使者把事情詳細地告訴了國王，國王說：『立刻放他過來。』獵師來到國王那裡進行治療，一下手病就好了，於是就被釋放了。國王非常高興，又重重地賞賜了他。
佛陀告訴各位比丘：『你們覺得怎麼樣？難道是別人嗎？當時的獵師就是我的前身。那隻黑頭蟲不識恩義，就是提婆達多（Devadatta，佛陀的堂兄弟，也是佛陀的弟子，後來背叛了佛陀）的前身。過去的時候不講恩義，不知恩德，現在也不知恩義，也不知恩德。』
再次，佛陀告訴各位比丘：『這個提婆達多，不知恩義也不知恩德。你們仔細聽！我為你們說。從前有個時候，連下了七天大雨，鼠狼跑進洞里，老鼠也跑進了洞里。後來有條毒蛇，爲了躲雨也進了那個洞。然而鼠狼想要加害那隻老鼠，當時毒蛇對鼠狼說：『你和我等都遭遇大苦難，你們不要生起互相傷害的心，各自安住。』那條毒蛇等各自起了名字，毒蛇名叫愛君，鼠狼名叫有喜，老鼠名叫恒河受。那愛君和有喜等告訴恒河受說：『你很勤勞強健，應該替我們到別的地方去尋找食物回來。』那老鼠天性正直，心意賢善，爲了那蛇和鼠狼勤勞地去尋找食物。還沒回來的時候，鼠狼對蛇說：『它如果求食不得空手而歸，我就吃掉它。』那蛇聽了這話，於是這樣想：『這鼠狼現在遭遇這樣的苦難，卻想要加害它。』
【English Translation】 English version: 'I am pleased to decide to release you, and this is also a reward for you.' The mouse, having heard these words, immediately reported the situation to the hunter, who said, 'Good! It should be done this way.' The snake then stung the king's body, and the king felt pain all over his body. He widely summoned doctors, saying, 'Who can cure me?' At that time, all the doctors were unable to cure him. The king had already made it widely known, and the hunter, having heard about it, sent the prisoner he had captured to say, 'You should tell the king for me that I can cure him.' The captured messenger told the king the details, and the king said, 'Release him and bring him here immediately.' The hunter came to the king and treated him, and as soon as he started, the illness was cured, and he was released. The king was very happy and rewarded him generously again.
The Buddha told the Bhikshus (Bhikshus, Buddhist monks): 'What do you think? Is it someone else? The hunter at that time was my past self. That black-headed insect who does not recognize kindness and righteousness is Devadatta (Devadatta, Buddha's cousin and disciple, who later betrayed the Buddha). In the past, he did not value kindness and righteousness and did not know gratitude; now he still does not know kindness and righteousness and does not know gratitude.'
Furthermore, the Buddha told the Bhikshus: 'This Devadatta does not know kindness and righteousness and does not know gratitude. Listen carefully! I will tell you. Once upon a time, there was an untimely seven-day rain that did not stop. The mongoose entered a hole, and the mouse also entered the hole. Later, a venomous snake, seeking shelter from the rain, also entered the hole. However, the mongoose wanted to harm the mouse. At that time, the venomous snake said to the mongoose: 'You and I are encountering great suffering. Do not harbor thoughts of harming each other; stay peacefully.' The venomous snake and others each gave themselves names. The venomous snake was named Beloved Ruler, the mongoose was named Joyful, and the mouse was named Ganges Receiver. Beloved Ruler and Joyful told Ganges Receiver: 'You are diligent and strong; you should go elsewhere to find food for us.' The mouse was honest by nature and virtuous in mind. It diligently sought food for the snake and the mongoose. Before it returned, the mongoose said to the snake: 'If it fails to find food and returns empty-handed, I will eat it.' The snake, having heard these words, then thought: 'This mongoose is now encountering such suffering, yet it wants to harm it.'
鼠，我今恐彼求食不得空來，決定被食。我今預須報彼鼠知。』作是念已即便附信報鼠令知，作如是言：『其鼠狼作如是言：「如鼠無食空來，必定食汝。」』其鼠苦求食飲不得，作是思惟：『我今食既不得，空去必定食我。』其鼠復附信與蛇，以頌報曰：
「『若人儉少無悲心， 飢火逼迫遂生急； 汝大有恩報此語， 我今無復更來親。』」
佛告諸苾芻等：「其鼠者，豈異人乎？我身是也。其鼠狼者，提婆達多是也。其提婆達多，往昔之時亦無恩義，今亦不知恩德。」
時未生怨王，于父前擲劍，王便問言：「愛子！汝因何意擲劍於我前耶？」答王曰：「我有瞋恚。父有受用，我無受用。」王聞是語便告子曰：「若如是者，其瞻波城與汝受用。」子得城用歡喜踴躍，便往提婆達多處，作如是言：「尊者！我今得瞻波城恣情受用。」時提婆達多報太子曰：「汝今用功現果報力交得受用。」太子答曰：「聖者！我今見也。」復言：「汝可更用大功必得增勝。」時太子遣往瞻波城，徴稅重役逼迫百姓，為被逼切各散投諸方，或有投王舍城、或投諸國，或有其中發使奏王言：「太子逼迫，瞻波城人散走外國。唯愿大王制其非法。」
爾時父王即命太子告言：「汝今何故逼迫百姓？」太子答
【現代漢語翻譯】 現代漢語譯本：老鼠心想：『我擔心它（鼠狼）找不到食物空手而來，肯定會吃掉我。我現在必須預先通知那隻老鼠。』 這樣想著，它就寫了一封信告訴老鼠，信上說：『那隻鼠狼這樣說：「如果老鼠找不到食物空手而來，必定會吃掉你。」』 那隻老鼠辛苦地尋找食物和飲水卻找不到，心想：『我現在既然找不到食物，空手回去肯定會被吃掉。』 那隻老鼠又寫了一封信給蛇，用偈頌說道： 『如果有人吝嗇缺少慈悲心，飢餓的火焰逼迫就會產生急迫感；你（蛇）對我恩情很大，請轉告這些話，我今後不會再來了。』 佛告訴各位比丘：『那隻老鼠，難道是別人嗎？就是我的前身啊。那隻鼠狼，就是提婆達多（Devadatta，佛陀的堂兄弟，也是佛陀的敵人）啊。那提婆達多，過去的時候就沒有恩義，現在也不懂得感恩。』 當時未生怨王（Ajatasattu，頻婆娑羅王的兒子）在父親面前扔劍，國王便問他說：『愛子！你因為什麼緣故在我面前扔劍呢？』 （未生怨王）回答國王說：『我心中有瞋恚。父王您有受用，我卻沒有受用。』 國王聽了這話便告訴兒子說：『如果這樣，就把瞻波城（Champa，古印度城市）給你受用。』 兒子得到瞻波城后歡喜踴躍，便前往提婆達多處，這樣說道：『尊者！我現在得到瞻波城可以隨意享用了。』 當時提婆達多告訴太子說：『你現在是用功顯現果報的力量才得到受用的。』 太子回答說：『聖者！我現在明白了。』 （提婆達多）又說：『你可以更加努力，必定能得到更大的勝利。』 當時太子派人前往瞻波城，徵收重稅，嚴苛地役使百姓，百姓們被逼迫得四處逃散，有的逃往王舍城（Rajagriha，古印度城市），有的逃往其他國家，其中有人派遣使者向國王稟告說：『太子逼迫，瞻波城的人都逃往外國了。希望大王制止他的非法行為。』 當時父王就命令太子，告誡他說：『你現在為什麼逼迫百姓？』 太子回答說：
【English Translation】 English version: The mouse thought, 'I fear that the weasel, finding no food, will come back empty-handed and surely devour me. I must now inform that mouse in advance.' Thinking thus, it sent a message to the mouse, saying, 'The weasel says, "If the mouse finds no food and comes back empty-handed, it will surely devour you."』 The mouse, struggling to find food and drink, thought, 'Since I cannot find food, going back empty-handed will surely lead to my being eaten.' The mouse then sent a message to the snake, replying in verse: 'If a person is stingy and lacks compassion, the fire of hunger will compel urgency; You (snake) have shown great kindness in conveying these words, I will no longer come near.' The Buddha told the Bhikshus (Bhikshus, Buddhist monks): 'That mouse, is it someone else? It is my past self. That weasel, is Devadatta (Devadatta, Buddha's cousin and also his rival). That Devadatta, in the past had no kindness, and now does not understand gratitude.' At that time, King Ajatasattu (Ajatasattu, son of King Bimbisara) threw a sword before his father, and the king asked him, 'Beloved son! Why did you throw the sword before me?' (Ajatasattu) replied to the king, 'I have anger in my heart. You, father, have enjoyment, but I have no enjoyment.' Hearing these words, the king told his son, 'If that is so, then the city of Champa (Champa, an ancient Indian city) is yours to enjoy.' The son, having obtained the city of Champa, rejoiced and went to Devadatta, saying, 'Venerable one! I have now obtained the city of Champa to enjoy as I please.' At that time, Devadatta told the prince, 'You are now enjoying the fruits of your efforts and the power of your karma.' The prince replied, 'Holy one! I now understand.' (Devadatta) then said, 'You can work even harder and surely gain greater victory.' At that time, the prince sent people to the city of Champa to collect heavy taxes and oppress the people with harsh labor. The people, being oppressed, scattered in all directions, some fleeing to Rajagriha (Rajagriha, an ancient Indian city), others fleeing to other countries. Some of them sent messengers to report to the king, saying, 'The prince is oppressing the people, and the people of Champa are fleeing to foreign lands. May the great king restrain his unlawful actions.' At that time, the father king commanded the prince, admonishing him, 'Why are you now oppressing the people?' The prince replied:
言：「為兵士不能存濟。」父王言：「若如是者，除王舍城已外，摩揭陀國諸人民等，任子受用。」太子得已，即詣提婆達多所報曰：「聖者！除王舍一城已外，並是我得。」提婆達多答曰：「用功者今得如是果報，汝可更用功力。」爾時太子即遣使命苦役損害摩揭陀國城邑人民。時諸人民既被逼迫苦已，時諸人眾奏影勝王曰：「今被太子損害摩揭陀國人民城邑，愿王制約勿許使。」王聞是語即命太子，太子至已父王告言：「汝復何故損害摩揭陀國城邑人民？」太子答言：「我諸兵士其眾甚多不能存濟。」王言：「若如是者，我今惟留一庫財物已外，及王舍城並任汝受用。」太子得已，即往提婆達多所：「我今更得王舍城，唯除一庫財物已外並得。」提婆達多答言：「此是用功果報成熟如是。」復言：「凡是國王以用庫藏為力，若有庫藏即是國王，為庫藏故須用功力。」時彼太子更遣損害王舍城人。時王舍城人民眾等，並瞻波國及摩揭陀國諸人眾等，各懷恐懼，密奏王知具陳上事：「被太子損害苦急，太王比來養育百姓由如赤子，今被太子損害，我等人民多有逃散諸國，我今還欲如是。」其影勝王情甚敬信，慈愍有情住持正法，聞是語已即命太子。太子至已，王以理言順太子意，以手摩太子頂告言：「我今所有城邑人
【現代漢語翻譯】 現代漢語譯本： 太子說：『我的士兵太多，無法供養。』頻婆娑羅王（Bimbisara，國王名）說：『如果這樣，除了王舍城（Rajagrha，城市名）以外，摩揭陀國（Magadha，古印度王國名）的所有人民都由你支配。』太子得到允許后，立即去提婆達多（Devadatta，佛陀的堂兄弟）那裡報告說：『聖者！除了王舍城，其餘的都歸我了。』提婆達多回答說：『這是努力的果報，你應該更加努力。』當時，太子派遣使者，用苦役損害摩揭陀國的城鎮人民。當時，人民受到逼迫，向頻婆娑羅王稟告說：『現在太子損害摩揭陀國的城鎮人民，希望大王制止，不要允許他這樣做。』國王聽了這話，就召見太子。太子來到后，國王告誡他說：『你為什麼又要損害摩揭陀國的城鎮人民？』太子回答說：『我的士兵眾多，無法供養。』國王說：『如果這樣，我現在只留下一庫的財物，其餘的以及王舍城都任你支配。』太子得到允許后，就去提婆達多那裡說：『我現在又得到了王舍城，除了那一庫財物以外，其餘的都得到了。』提婆達多回答說：『這是用功的果報成熟了。』又說：『凡是國王都以庫藏為力量，有庫藏就是國王，爲了庫藏需要努力。』當時，太子又派遣使者損害王舍城的人民。當時，王舍城的人民以及瞻波國（Champa，古國名）和摩揭陀國的人民，都懷著恐懼，秘密地向國王稟告，詳細陳述了事情的經過：『被太子損害得非常痛苦，大王您一直以來養育百姓如同赤子，現在被太子損害，我們人民有很多逃散到其他國家，我們現在又要這樣了。』頻婆娑羅王非常敬信，慈悲憐憫眾生，住持正法，聽了這話，就召見太子。太子來到后，國王用道理勸導太子，順應太子的意思，用手摩太子頭頂，告誡他說：『我現在所有的城鎮人
【English Translation】 English version: The prince said, 'My soldiers are too many to support.' King Bimbisara (Bimbisara, name of the king) said, 'If that is the case, then all the people of Magadha (Magadha, name of an ancient Indian kingdom), except for Rajagrha (Rajagrha, name of a city), are at your disposal.' After the prince received permission, he immediately went to Devadatta (Devadatta, Buddha's cousin) and reported, 'Venerable one! Except for Rajagrha, everything else is mine.' Devadatta replied, 'This is the reward for your efforts; you should work even harder.' At that time, the prince sent messengers to oppress and harm the townspeople of Magadha. When the people were oppressed, they reported to King Bimbisara, 'Now the prince is harming the townspeople of Magadha; we hope that Your Majesty will stop him and not allow him to do so.' When the king heard this, he summoned the prince. After the prince arrived, the king admonished him, 'Why are you harming the townspeople of Magadha again?' The prince replied, 'My soldiers are numerous and cannot be supported.' The king said, 'If that is the case, I will now only keep one treasury of wealth; the rest, including Rajagrha, are at your disposal.' After the prince received permission, he went to Devadatta and said, 'I have now obtained Rajagrha again, except for that one treasury of wealth; I have obtained everything else.' Devadatta replied, 'This is the ripening of the reward for your efforts.' He also said, 'All kings rely on the treasury for strength; having a treasury means being a king; for the sake of the treasury, one must exert effort.' At that time, the prince again sent messengers to harm the people of Rajagrha. At that time, the people of Rajagrha, as well as the people of Champa (Champa, name of an ancient kingdom) and Magadha, were all filled with fear and secretly reported to the king, detailing the events: 'We are suffering greatly from the prince's harm. Your Majesty has always nurtured the people like infants; now that we are being harmed by the prince, many of our people are fleeing to other countries; we are about to do so again.' King Bimbisara had great faith, compassionately cared for sentient beings, and upheld the Dharma. Upon hearing this, he summoned the prince. After the prince arrived, the king reasoned with the prince, accommodated his wishes, stroked the prince's head, and admonished him, 'All the towns and people that I have now'
民並付囑汝，汝今因何惱亂百姓？汝今正應合須養育。」太子答曰：「我為無庫藏所以如此。」太王報言：「若如是者，除我宮人，自余庫藏任汝所用。」然其太子性懷暴惡，雖得庫藏由不厭足，更復惱亂國內人民，不肯止息。時諸人眾還詣王處具事白王，王聞語已告太子曰：「我今與汝人民庫藏，因何更復惱亂百姓，不肯止耶？」太子聞是語已便太嗔怒，告諸臣佐曰：「汝等應知，若有人訶罵剎帝利灌頂王者，合有何罪責罰？」臣等答曰：「合有極刑。」「今訶罵者是我父也。云何損害？今且令付後宮囚閉。」於時臣佐便即囚閉。大王被閉，宮人臣佐城中人眾聞王囚已並悉憂惱，皆念大王往昔恩愛。
王囚閉也，太子即位，暴惡磣刺兇猛獷烈，無有臣佐敢諫其王。時影勝王既被囚閉，心自念言：「是我宿業因緣且得。」隨日時國大夫人韋提希常以餉食。時未生怨王問守門人：「老王今者若為存濟？」時守門人便白王言：「王母每自送食將與老王。」未生怨王聞是語已語守門人曰：「汝當勿使更放飲食及水漿等入，告諸宮人亦勿送食，若有送者罪當極刑。」時諸人等見教嚴重，更無人敢送食至老王所，於是多日更無有人得到王處。時王夫人韋提希，念王恩愛不能自忍，以酥蜜和麨涂身，而以腳釧孔中盛水，將以
【現代漢語翻譯】 現代漢語譯本：國王將國家和人民託付給你，你現在為何擾亂百姓？你現在應該做的，是養育他們。』太子回答說：『我因為沒有庫藏，所以才這樣做。』太王告訴他說：『如果是這樣，除了我的宮人，其餘的庫藏都任你使用。』然而這位太子天性暴虐，即使得到了庫藏仍然不滿足，更加擾亂國內人民，不肯停止。當時眾人又去國王那裡，將事情詳細稟告國王，國王聽后告訴太子說：『我已經把人民和庫藏都給你了，為何還要擾亂百姓，不肯停止呢？』太子聽了這話，非常憤怒，告訴各位臣佐說：『你們應該知道，如果有人訶罵剎帝利灌頂王者（Kshatriya Abhisheka，剎帝利種姓的受灌頂加冕的國王），應該有什麼罪責？』臣佐回答說：『應該處以極刑。』『現在訶罵我的人是我的父親。如何處置？現在先把他關到後宮囚禁起來。』當時臣佐們便立即將國王囚禁起來。大王被囚禁后，宮人、臣佐和城中百姓聽說國王被囚禁，都非常憂愁，都懷念大王往昔的恩愛。 國王被囚禁后，太子即位，他暴虐、兇狠、殘暴、兇猛，沒有臣佐敢於勸諫他。當時影勝王（Bimbisara，頻婆娑羅王）被囚禁后，心中想到：『這是我宿世的業力因緣所致。』每天，王的大夫人韋提希（Vaidehi，韋提希夫人）都按時送食物給他。當時阿阇世王（Ajatasattu，阿阇世王）問守門人：『老國王現在是死是活？』守門人便稟告國王說：『王母每天親自送食物給老國王。』阿阇世王聽了這話，告訴守門人說：『你不要再放任何飲食和水漿等進去，告訴各位宮人也不要送食物，如果有人送，就處以極刑。』當時眾人見國王命令嚴厲，再也沒有人敢送食物到老國王那裡，於是多日沒有人能夠到國王那裡。當時王夫人韋提希，思念國王的恩愛，不能自已，便用酥蜜和麵粉塗滿全身，用腳釧的孔中盛水，準備送去。
【English Translation】 English version: The king entrusted the country and its people to you. Why are you now disturbing the people? You should be nurturing them.』 The prince replied, 『I am doing this because I have no treasury.』 The great king told him, 『If that is the case, except for my palace women, you may use all the remaining treasuries.』 However, this prince was inherently tyrannical. Even after obtaining the treasuries, he was still not satisfied and further disturbed the people of the country, refusing to stop. At that time, the people went to the king again and reported the matter in detail. After hearing this, the king told the prince, 『I have already given you the people and the treasuries. Why do you still disturb the people and refuse to stop?』 Upon hearing these words, the prince became extremely angry and told his ministers, 『You should know, if someone scolds or insults a Kshatriya Abhisheka (Kshatriya Abhisheka, a king of the Kshatriya caste who has been crowned), what should be the punishment?』 The ministers replied, 『They should be sentenced to death.』 『Now, the one who scolds me is my father. How should he be dealt with? For now, have him imprisoned in the inner palace.』 At that time, the ministers immediately imprisoned the king. After the great king was imprisoned, the palace women, ministers, and the people in the city were all worried upon hearing that the king had been imprisoned, and they all missed the great king's past kindness and love. After the king was imprisoned, the prince ascended to the throne. He was tyrannical, fierce, cruel, and violent. No ministers dared to advise him. At that time, King Bimbisara (Bimbisara, King Bimbisara), having been imprisoned, thought to himself, 『This is due to the karmic causes of my past lives.』 Every day, the king's great queen, Vaidehi (Vaidehi, Queen Vaidehi), would regularly send him food. At that time, King Ajatasattu (Ajatasattu, King Ajatasattu) asked the gatekeeper, 『Is the old king still alive?』 The gatekeeper then reported to the king, 『The queen mother personally sends food to the old king every day.』 Upon hearing these words, King Ajatasattu told the gatekeeper, 『Do not allow any more food, drinks, or water to enter. Tell the palace women not to send food either. If anyone sends food, they will be sentenced to death.』 At that time, the people saw that the king's orders were strict, and no one dared to send food to the old king anymore. Thus, for many days, no one was able to reach the king. At that time, Queen Vaidehi, thinking of the king's kindness and love, could not restrain herself. She covered her body with ghee, honey, and flour, and filled the holes of her anklets with water, preparing to send it.
上王，命且延日。時守當人心即猜疑，暫雖知覺已，爲念王恩，其未生怨未問之間亦不報知。後於異時，未生怨王問守當門曰：「老王今者若為存在？」其守門人具述：「韋提夫人以酥和麨涂身，腳釧孔中盛水奉王，王今以此存活。」時未生怨王敕守當人：「自今以後更勿令夫人入見老王。」
爾時世尊在耆阇崛山經行，當王窗牖，王遂遙見佛影，因此見佛心生歡喜，為此善根命存活。時未生怨王更問守當宮人：「我已斷使餉食，老王今若為存活？」門人答言：「為王于窗牖中遙見世尊，世尊慈愍攝受，因此福力王得存活。」王令閉塞窗牖，刺其足下令不得立。時守當人即依王敕，閉塞窗牖刺其足下。是時老王身患疼痛苦惱急，以哽咽啼泣流淚不止，即自思惟：「今在苦惱，世尊何不愍念觀察於我？」如來世尊無不知見。諸佛常法：有大慈悲攝受眾生，決定擁護即住正觀。若能調伏三事，超四暴流安四神足，五支具足超過五道，住七覺分示八支道，善巧方便隨入九定，具十種力，名稱遍滿於十方界，倍勝千轉自在輪王，晝夜三時以佛眼觀諸眾生故。隨轉智慧，誰減？誰增？誰逼迫？誰被逼迫？誰下惡趣？誰向惡趣？誰一向趣？誰負重擔？我今以何方便能救離此從惡趣中置人天趣，並得解脫？未修善根者令修習善
{ "translations": [ "現代漢語譯本：", "阿阇世王（Ajatasattu，未生怨王）命令延長頻婆娑羅王（Bimbisara）的壽命。當時，守門人因為擔心觸怒阿阇世王，即使知道韋提希夫人（Vaidehi）供養頻婆娑羅王的事情，也因為顧念國王的恩情，在未生怨王沒有產生怨恨和詢問之前，沒有上報此事。後來，在另一天，未生怨王問守門人說：『老國王現在是如何活著的？』守門人如實稟告：『韋提希夫人用酥油和炒麵塗抹身體，在腳釧的孔中盛水供奉國王，國王現在靠這個活命。』當時，未生怨王命令守門人：『從今以後，不許夫人再進去見老國王。』", "當時，世尊在耆阇崛山（Grdhrakuta）經行，正好在國王的窗戶邊，國王因此遠遠地看見佛的身影，因此見到佛，心中生起歡喜，因為這個善根，得以延續生命。當時，未生怨王又問守宮人：『我已經斷絕了食物的供應，老國王現在是如何活著的？』守門人回答說：『因為國王在窗戶中遙見世尊，世尊慈悲憐憫攝受他，因此憑藉這種福德力量，國王得以存活。』國王命令堵塞窗戶，刺他的腳底，使他不能站立。當時，守門人就按照國王的命令，堵塞窗戶，刺他的腳底。這時，老國王身上患有疼痛，痛苦惱亂，非常難受，哽咽啼哭，眼淚不止，就自己思惟：『我現在在苦惱之中，世尊為什麼不憐憫觀察我呢？』如來世尊沒有不知道不見到的。諸佛通常的做法是：以大慈悲攝受眾生，決定擁護，安住于正觀。如果能夠調伏三事（身、口、意），超越四暴流（見、欲、有、無明），安住四神足（欲、勤、心、觀），五支具足（戒、定、慧、解脫、解脫知見）超過五道（地獄、餓鬼、畜生、人、天），安住七覺分（念、擇法、精進、喜、輕安、定、舍）開示八支道（正見、正思惟、正語、正業、正命、正精進、正念、正定），善巧方便隨順進入九定（四禪定、四空定、滅盡定），具足十種力量（處非處智力等），名稱遍滿於十方世界，比自在輪王還要勝過千倍，日夜三個時辰用佛眼觀察眾生。隨著智慧的運轉，誰減少？誰增加？誰被逼迫？誰沒有被逼迫？誰墮入惡趣？誰走向惡趣？誰一直走向惡趣？誰負著重擔？我現在用什麼方便能夠救離這些人，從惡趣中安置到人天善趣，並且得到解脫？對於沒有修習善根的人，令他們修習善根。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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根，已修善根未成熟者令得成就，已成就者令得解脫。
爾時世尊告大目揵連曰：「汝往影勝王所可傳我語：『愿王無病。』作如是言：『佛告大王：「如善知識，應所作者我已作。我今救汝，離三惡趣。令汝常得在天人中過於生死處。」』」聞佛所說即入三摩地，從耆阇崛山沒，于王舍城王禁閉所，在王面前白言：「大王！佛告大王：『愿無病惱。』」時王禮敬尊者大目揵連，時大目連白王曰：「佛告大王：『如善知識，我于王處所作已辦，令離地獄、傍生、餓鬼，建立人天，具如前說。』由業因緣，是故大王當知，依于業，因此在於禁閉、腳被刺破，又不得食苦害其身。」王問大目連曰：「何處有好食飲？」於時目連答曰：「於四天王處有好食飲。」具報王已，即便化身而去，往耆阇崛山。時未生怨王子患指瘡病將詣王所，王抱懷中以手摩挲以口嗍之。其時王子啼泣不止，王既嗍其癰癤穴破，膿血在於口中，唾膿于地。太子見膿在地，更啼不絕。
時大夫人韋提希，見此事已吁嗟嘆息。時未生怨王見母噓嗟嘆息，問言：「何故噓嘆？」答曰：「曾祖已來未有此患疹，汝亦曾有此患，王父嗍汝瘡上，有膿血便即飲，卻不唾于地，畏見膿時恐見膿時汝更啼泣，緣此王父吃汝膿血。」問曰：「實有如是憐愛
【現代漢語翻譯】 現代漢語譯本：根，對於已經修習善根但尚未成熟的人，使他們得以成就；對於已經成就的人，使他們得以解脫。
當時，世尊告訴大目犍連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通第一著稱）說：『你前往影勝王（Bimbisāra，古印度摩揭陀國國王，頻婆娑羅王）那裡，可以傳達我的話：『愿大王沒有疾病。』這樣說：『佛告訴大王：「作為善知識（kalyāṇa-mitta，指引正道的良師益友），應該做的事情我已經做了。我現在救你，脫離三惡趣（地獄、餓鬼、畜生）。使你常常能夠在天人之中，超越生死之處。」』聽了佛所說的話，大目犍連就進入三摩地（samādhi，禪定），從耆阇崛山（Gṛdhrakūṭa，又名靈鷲山，佛陀常在此說法）消失，在王舍城（Rājagṛha，古印度摩揭陀國首都）國王被囚禁的地方，在國王面前說道：『大王！佛告訴大王：『愿您沒有疾病困擾。』當時，國王禮敬尊者大目犍連，當時大目犍連告訴國王說：『佛告訴大王：「作為善知識，我在大王這裡應該做的事情已經辦完，使您脫離地獄、傍生、餓鬼，建立人天善道，具體如前所說。」』由於業（karma，行為和其結果）的因緣，所以大王應當知道，因為業的緣故，因此被囚禁、腳被刺破，又得不到食物，痛苦損害身體。』國王問大目犍連說：『哪裡有好食物和飲料？』當時目犍連回答說：『在四天王（Cāturmahārājakāyikas，佛教的護法神）處有好食物和飲料。』詳細地告訴國王后，就變化身體離開了，前往耆阇崛山。當時，阿阇世（Ajātaśatru，未生怨，頻婆娑羅王之子）王子患了手指瘡病，將他帶到國王那裡，國王抱在懷中，用手撫摸，用口吮吸。當時王子啼哭不止，國王已經吮吸了癰癤的膿瘡，膿血在口中，將膿吐在地上。太子看見膿在地上，更加啼哭不止。
當時，大夫人韋提希（Vaidehī，頻婆娑羅王之妻）看見這件事後，嘆息。當時阿阇世王看見母親嘆息，問道：『為什麼嘆息？』回答說：『從曾祖以來沒有這種疾病，你也有這種疾病，你父王吮吸你瘡上的膿，有膿血就喝下去，卻不吐在地上，害怕看見膿時你更加啼哭，因為這個緣故你父王吃你的膿血。』問道：『真的有這樣憐愛嗎？』
【English Translation】 English version: Roots, for those who have cultivated good roots but have not yet matured, may they be accomplished; for those who have already achieved, may they be liberated.
At that time, the World-Honored One told Mahāmaudgalyāyana (one of the Buddha's ten great disciples, known for his foremost supernatural powers): 'You go to King Bimbisāra (king of Magadha in ancient India) and convey my words: 'May the King be free from illness.' Say this: 'The Buddha tells the King: "As a kalyāṇa-mitta (spiritual friend), what should be done, I have done. I now save you, away from the three evil destinies (hell, hungry ghosts, animals). May you always be among gods and humans, surpassing the place of birth and death."』 Upon hearing what the Buddha said, Mahāmaudgalyāyana entered samādhi (meditative absorption), disappeared from Gṛdhrakūṭa (Vulture Peak Mountain, where the Buddha often taught), and in the royal city of Rājagṛha (capital of Magadha), at the place where the king was imprisoned, he said before the king: 'Great King! The Buddha tells the Great King: 'May you be free from illness and affliction.' At that time, the king paid homage to the venerable Mahāmaudgalyāyana, who then told the king: 'The Buddha tells the Great King: "As a kalyāṇa-mitta, what I should do for the King, I have done, enabling you to be free from hell, animals, and hungry ghosts, establishing the path to humans and gods, as described before."』 Due to the karmic (action and its consequences) causes and conditions, therefore, Great King, you should know that because of karma, you are imprisoned, your feet are pierced, and you cannot get food, causing suffering to your body.' The king asked Mahāmaudgalyāyana: 'Where is there good food and drink?' At that time, Maudgalyāyana replied: 'At the place of the Four Heavenly Kings (Cāturmahārājakāyikas, guardian deities in Buddhism) there is good food and drink.' After informing the king in detail, he transformed his body and left, going to Gṛdhrakūṭa. At that time, Prince Ajātaśatru (son of King Bimbisāra) suffered from a finger sore and was brought to the king, who held him in his arms, caressed him with his hand, and sucked it with his mouth. At that time, the prince cried incessantly, and the king had already sucked the pus from the boil, and the pus and blood were in his mouth, and he spat the pus on the ground. The prince saw the pus on the ground and cried even more.
At that time, the Great Queen Vaidehī (wife of King Bimbisāra), seeing this, sighed. At that time, King Ajātaśatru, seeing his mother sigh, asked: 'Why do you sigh?' She replied: 'Since your great-grandfather, there has been no such disease, and you also have this disease, and your father sucked the pus from your sore, and if there was pus and blood, he would drink it, but he would not spit it on the ground, fearing that you would cry more when you saw the pus, and for this reason your father ate your pus and blood.' He asked: 'Is there really such love?'
我耶？」母曰：「如是憐愛汝耳。」爾時未生怨王，嗔恚心止起憐愛心，語諸臣佐：「如有人言：『老王活。』者，分國半位。」人于老王皆生憐愛，聞王此語奔競走看。其老王遠聞走聲極眾，在獄驚懼，作是思惟：「必當喚我種種苦刑。」長嘆喘息迷悶于地，便即捨命，于北方天王宮，在天膝上忽然化生。時薜室羅末拏天問曰：「汝是誰耶？」曰：「我名勝仙。」「何故名曰勝仙？」「有天飲食常在面前隨念而食，是故長號名曰勝仙。」
時諸苾芻心生疑惑，唯佛能斷，俱白佛言：「云何影勝大王造何等業果報成熟，有大富貴豐財受用，于王宮生。復得見佛知聖諦理，后被刺腳禁閉，身受飢渴苦困，因茲餓死？」
佛告諸苾芻等：「若作黑業感黑異熟，若作白業感白異熟，若作雜業感雜異熟。是故苾芻！自作其業還自受之。如有頌曰：
「『假令經百劫， 所作業不亡； 因緣會遇時， 果報還自受。』
「是故苾芻！應當舍離雜業及黑業，汝等應修純白凈業，汝諸苾芻如是應學。」
根本說一切有部毗奈耶破僧事卷第十七 大正藏第 24 冊 No. 1450 根本說一切有部毗奈耶破僧事
根本說一切有部毗奈耶破僧事卷第十八
大唐三藏法師義凈奉
【現代漢語翻譯】 現代漢語譯本 『是我嗎？』母親說：『正是因為憐愛你的緣故。』當時，未生怨王（Ajatasattu，音譯，意為未出生的仇敵，指阿阇世王）嗔恨之心止息，生起憐愛之心，告訴各位大臣：『如果有人說：『老國王還活著。』，就分給他一半的國土。』人們對老國王都生起憐愛之心，聽到國王這樣說，都奔跑著去看望他。老國王在監獄裡遠遠聽到嘈雜的奔跑聲，非常驚恐，心想：『一定是要把我叫去施加各種酷刑。』長聲嘆息，喘不過氣，昏迷倒地，就此捨棄了生命，在北方天王宮，于天人的膝上忽然化生。當時，薜室羅末拏天（Vaisravana，音譯，四大天王之一，北方多聞天王）問道：『你是誰？』回答說：『我名叫勝仙。』『為什麼名叫勝仙？』『有天上的飲食常常在我的面前，隨我的意念而食用，因此長久地被稱為勝仙。』 當時，各位比丘心生疑惑，只有佛陀能夠解答，一起稟告佛陀說：『影勝大王（Bimbisara，音譯，頻婆娑羅王）造了什麼樣的業，果報成熟，有如此大的富貴，豐厚的財富可以享用，在王宮出生。又能夠見到佛陀，瞭解聖諦的道理，後來卻被刺傷腳，被禁閉起來，身受飢渴的痛苦，因此被餓死呢？』 佛陀告訴各位比丘：『如果造作黑業，就會感得黑色的異熟果報；如果造作白業，就會感得白色的異熟果報；如果造作雜業，就會感得雜色的異熟果報。因此，比丘們！自己造作的業，最終還是自己承受。正如頌中所說： 『縱然經過百千劫，所造之業也不會消亡；因緣際會之時，果報終究還是自己承受。』 『因此，比丘們！應當舍離雜業以及黑業，你們應當修習純粹清凈的白業，你們各位比丘應當這樣學習。』 根本說一切有部毗奈耶破僧事卷第十七 大正藏第 24 冊 No. 1450 根本說一切有部毗奈耶破僧事 根本說一切有部毗奈耶破僧事卷第十八 大唐三藏法師義凈奉
【English Translation】 English version 'Is it me?' The mother said, 'It is because of my love for you.' At that time, King Ajatasattu (Ajatasattu, transliteration, meaning 'unborn enemy', referring to King Ajatasattu) stopped his anger and arose loving-kindness. He told the ministers, 'If anyone says, 'The old king is still alive,' I will give him half of the country.' People all felt compassion for the old king. Hearing the king's words, they ran to see him. The old king, hearing the loud running sounds from afar in the prison, was very frightened. He thought, 'They must be calling me to inflict all kinds of cruel punishments.' He sighed deeply, gasped for breath, and fainted to the ground, thus abandoning his life. He was suddenly reborn in the palace of the Northern Heavenly King, on the lap of a deva (celestial being). At that time, the deva Vaisravana (Vaisravana, transliteration, one of the Four Heavenly Kings, the Northern King of Increasing Knowledge) asked, 'Who are you?' He replied, 'My name is Sheng Xian (Victorious Immortal).' 'Why are you called Sheng Xian?' 'Because heavenly food is always before me, and I eat it according to my thoughts, therefore I am long called Sheng Xian.' At that time, the bhikshus (monks) were filled with doubt. Only the Buddha could resolve it. Together, they reported to the Buddha, 'What kind of karma did King Bimbisara (Bimbisara, transliteration) create, that the fruition matured, and he had such great wealth and abundance to enjoy, being born in the royal palace? Furthermore, he was able to see the Buddha and understand the truth of the Noble Truths, but later he was stabbed in the foot, imprisoned, and suffered the pain of hunger and thirst, thus starving to death?' The Buddha told the bhikshus, 'If you create black karma, you will experience black vipaka (result); if you create white karma, you will experience white vipaka; if you create mixed karma, you will experience mixed vipaka. Therefore, bhikshus! You will receive the consequences of your own actions. As the verse says: 'Even after hundreds of kalpas (eons), the karma created will not perish; when the conditions meet, the consequences will still be received by oneself.' Therefore, bhikshus! You should abandon mixed karma and black karma. You should cultivate pure white karma. You bhikshus should learn in this way.' Fundamental Sarvastivada Vinaya on the Breaking of the Sangha, Volume 17 Taisho Tripitaka Volume 24, No. 1450, Fundamental Sarvastivada Vinaya on the Breaking of the Sangha Fundamental Sarvastivada Vinaya on the Breaking of the Sangha, Volume 18 Respectfully translated by the Tripitaka Master Yijing of the Great Tang Dynasty
制譯
佛告諸苾芻：「汝等諦聽！乃往昔時無佛出世，空有辟支佛，時時憐念貧乏，自資少於臥具飲食。時世唯有辟支佛，此時辟支佛遊行，往至波羅痆斯城。居至一陶家輪舍所，亦有自余商人等同共止息。中有一人夜在房中，遂失大便不凈污地，夜總即去。其聲聞緣覺，若不觀察，不預知其事。辟支佛夜止宿，擬於明日平旦乞食。主人入房，乃見房中糞污不凈。然而異生愚癡之類不識善惡，便發惡念報辟支曰：『汝出家人，腳不被刺，何因不出房外大便，在此房內而放不凈？』於時主人以鎖鎖門口云：『汝今可於此房餓死。』爾時辟支佛作是思惟：『恐此主人後受苦報，我若開門自出，又恐嗔恨。』默然居住。至中食時，主人嗔息，命辟支曰：『可來吃食。』告曰：『我時已過更不食也。』『若如是者，今夜更宿，明旦食齋。』辟支佛以慈愍而攝受故，便即為住。至於明旦，造凈妙食供養辟支。是時辟支為欲利益此主人故，現身變化而為說法，或現神通，或身上出火，或身下出水，種種變現。其時主人見此神變，心切悔過，猶如迅風吹其大樹連根俱拔摧折而倒，此亦如是而自摧撲口云：『大聖！愿暫下來，我今墮在染欲垢中，愿慈拔我。』佛更下來，其人禮足口發願言：『于聖者邊而發惡意，愿無業報。又愿
【現代漢語翻譯】 現代漢語譯本 佛告訴各位比丘：『你們仔細聽！過去很久以前沒有佛出世，只有辟支佛（梵文：Pratyekabuddha，意為獨覺佛），他們時常憐憫貧窮困乏的人，自己擁有的生活必需品也很少。當時世上只有辟支佛，這時一位辟支佛前往波羅痆斯城（梵文：Varanasi，古印度城市名）。他住到一家陶工的工棚里，也有其他的商人等一起在那裡休息。其中有一個人晚上在房間里，不小心拉了屎尿弄髒了地面，連夜就離開了。那些聲聞緣覺（梵文：Śrāvakayāna，佛教宗派），如果不仔細觀察，是不會預先知道這件事的。辟支佛當晚在那裡住宿，打算第二天早上出去乞食。主人進入房間，才看見房間里糞便污穢不堪。然而那些凡夫俗子愚蠢無知，不辨善惡，便生起惡念責罵辟支佛說：『你這出家人，腳又沒有被刺傷，為什麼不在房外大便，卻在這房內拉屎撒尿？』當時主人用鎖把門鎖上說：『你現在就在這房裡餓死吧。』這時辟支佛心想：『恐怕這主人以後會受到苦報，我如果開門出去，又怕他更加嗔恨。』於是默默地待在裡面。到了中午吃飯的時候，主人怒氣消了，叫辟支佛說：『可以來吃飯了。』辟支佛告訴他說：『我已經過了吃飯的時間，不再吃了。』主人說：『如果是這樣，今晚再住一晚，明天早上吃齋飯。』辟支佛因為慈悲憐憫而接納了他，便在那裡住了下來。到了第二天早上，主人做了乾淨精美的食物供養辟支佛。這時辟支佛爲了利益這位主人，顯現神通變化為他說法，有時顯現神通，有時身上出火，有時身下出水，種種變化。當時主人見到這種神變，內心非常後悔，就像狂風吹倒大樹連根拔起一樣，他也像這樣摧毀自己，撲倒在地，口中說道：『大聖！希望您暫時下來，我現在墮落在貪慾的污垢之中，希望您慈悲救拔我。』佛走下來，那人禮拜佛的腳，口中發願說：『我對聖者起了惡意，希望不要有業報。又希望』
【English Translation】 English version The Buddha told the Bhikshus (Sanskrit: monks): 'Listen carefully! In the distant past, when no Buddha appeared in the world, there were only Pratyekabuddhas (Sanskrit: solitary Buddhas), who often pitied the poor and needy, and had few possessions for their own needs. At that time, there were only Pratyekabuddhas in the world. One Pratyekabuddha went to the city of Varanasi (Sanskrit: ancient Indian city). He stayed at the workshop of a potter, where other merchants were also resting. One night, a person in the room accidentally defecated and urinated on the floor and left overnight. Those Śrāvakayāna (Sanskrit: Buddhist schools), if they do not observe carefully, will not know about it in advance. The Pratyekabuddha stayed there that night, planning to go out to beg for food the next morning. The owner entered the room and saw the feces and filth on the floor. However, those ignorant ordinary people, unable to distinguish between good and evil, became angry and scolded the Pratyekabuddha, saying: 'You mendicant, your feet are not injured, why didn't you defecate outside the room, but instead defecated and urinated inside this room?' At that time, the owner locked the door and said: 'Now you can starve to death in this room.' Then the Pratyekabuddha thought: 'I am afraid that this owner will suffer in the future. If I open the door and go out, I am afraid that he will be even more angry.' So he stayed inside silently. At lunchtime, the owner's anger subsided, and he called to the Pratyekabuddha, saying: 'You can come and eat.' The Pratyekabuddha told him: 'I have already missed the time for eating, I will not eat anymore.' The owner said: 'If that is the case, stay another night, and eat vegetarian food tomorrow morning.' The Pratyekabuddha accepted him out of compassion and stayed there. The next morning, the owner prepared clean and exquisite food to offer to the Pratyekabuddha. At this time, in order to benefit this owner, the Pratyekabuddha manifested supernatural powers to teach him the Dharma, sometimes manifesting supernatural powers, sometimes emitting fire from his body, sometimes emitting water from his body, with various transformations. When the owner saw these miraculous transformations, he felt very remorseful, like a strong wind blowing down a large tree, uprooting it. He destroyed himself in this way, falling to the ground, and said: 'Great Sage! I hope you will come down for a while. I am now fallen into the filth of desire. I hope you will compassionately save me.' The Buddha came down, and the man prostrated at the Buddha's feet, vowing: 'I had evil intentions towards the Sage, I hope there will be no karmic retribution. And I hope'
供養功德善根，于當來世鹹得廣大財富自在，亦常供養諸佛如來，心無厭離。』」佛告諸苾芻：「于汝意云何？爾時陶家人者，今影勝王是。當於爾時向辟支佛，心懷惡意口出粗語，業成熟故，今刀刺腳閉在房中飢渴餓死。由生悔心發願力故，彼業成熟，得生王宮富貴多財，於世尊所，破二十種身見山峰，以慧穿穴，證得預流果。」佛復告諸苾芻等：「行黑業者得黑果報，行白業者當成熟白業果，行黑白雜業者當得黑白雜業報。汝等苾芻！當舍黑業及黑白雜業，專修白業行，應如是學。」
時諸臣佐來白大王：「其老王身今已亡。」聞此語已悶落於地，於時以水灑面還得甦醒，即入室為父持孝服，無人可諫令得離愁。時臣佐共議：「云何方便王得無愁？」當時南天竺國有伎樂人來，將至王所作諸伎樂。王心無樂，默然不對，不與善言，伎兒總去，遊行至世尊所，告言：「善哉丈夫！」心生歡喜即打鼓作樂。爾時世尊自即放光微笑，出種種光又如火星，其光或上或下，其光下至無間地獄。光所到處，冷苦者即暖，熱者得清涼。諸受苦者並得止息，皆作思念：「我得託生余處。」佛化一人于地獄中，告言：「汝等亦不託生余處，為有異人放光明苦得止息。」諸罪人見彼化人，心生歡喜罪得消滅，皆得生人天處所，堪
【現代漢語翻譯】 現代漢語譯本：'以供養的功德和善根，在未來的世間都能獲得廣大的財富和自在，也能常常供養諸佛如來，心中沒有厭倦和離棄。'佛告訴眾位比丘：'你們認為怎麼樣？當時的陶器匠人，就是現在的影勝王。當時他對比丘支佛心懷惡意，口出粗語，因為業力成熟的緣故，現在被刀刺傷腳，關在房間里飢渴而死。由於生起悔恨之心，發願力的緣故，那個業力成熟，使他得以生在王宮，富貴多財，在世尊這裡，破除了二十種身見的山峰，用智慧穿透，證得了預流果。'佛又告訴眾位比丘等人：'行黑業的人得到黑的果報，行白業的人應當成熟白的業果，行黑白雜業的人應當得到黑白雜的業報。你們這些比丘！應當捨棄黑業以及黑白雜業，專心修習白業，應當這樣學習。'
'這時，各位大臣輔佐來稟告大王：'老國王已經去世了。'聽到這話后，大王昏倒在地，當時人們用水灑在他的臉上，他才甦醒過來，隨即進入房間為父親穿孝服，沒有人能夠勸解他，使他擺脫憂愁。當時大臣輔佐們共同商議：'用什麼方法才能使大王不再憂愁呢？'當時南天竺國來了些伎樂人，將他們帶到大王那裡表演各種伎樂。大王心中沒有快樂，沉默不語，不和他們說好話，伎樂人們都離開了，來到世尊那裡，告訴世尊：'善哉丈夫！'心中生起歡喜，就敲鼓作樂。當時世尊自己就放出光明微笑，發出種種光芒又像火星一樣，那些光芒或上或下，光芒下至無間地獄。光芒所到之處，寒冷痛苦的人就感到溫暖，炎熱的人得到清涼。所有受苦的人都得到止息，都思念著：'我能託生到其他地方。'佛化現一個人在地獄中，告訴他們：'你們也不會託生到其他地方，是因為有異人放出光明，痛苦才得以止息。'各位罪人見到那位化人，心中生起歡喜，罪業得以消滅，都得以生到人天之處，堪'
【English Translation】 English version: 'By the merit and roots of goodness from offerings, in future lives, one will attain vast wealth and freedom, and will always make offerings to all Buddhas and Tathagatas, without weariness or aversion in their hearts.' The Buddha told the Bhikshus: 'What do you think? The potter of that time is now King Prasenajit. At that time, he harbored malice towards the Pratyekabuddha, and uttered coarse words. Because of the maturation of that karma, he is now stabbed in the foot, confined in a room, and starving to death. Because of generating remorse and making vows, that karma matured, allowing him to be born in a royal palace, wealthy and rich, and here with the World Honored One, he shattered the mountain peaks of twenty kinds of self-views, pierced through them with wisdom, and attained the fruit of Stream-entry.' The Buddha further told the Bhikshus and others: 'Those who perform black karma receive black retribution, those who perform white karma will mature into white karma results, and those who perform mixed black and white karma will receive mixed black and white karma retribution. You Bhikshus! You should abandon black karma and mixed black and white karma, and focus on cultivating white karma. You should learn in this way.'
'At that time, the ministers and assistants came to report to the Great King: 'The old king has passed away.' Upon hearing these words, the Great King fainted and fell to the ground. At that time, people sprinkled water on his face, and he regained consciousness. He immediately entered the room to wear mourning clothes for his father, but no one could advise him to be free from sorrow. At that time, the ministers and assistants discussed together: 'What method can we use to make the king no longer sorrowful?' At that time, musicians from South India came and were brought to the king's place to perform various musical arts. The king had no joy in his heart, remained silent, and did not speak kind words to them. The musicians all left and went to the World Honored One, telling him: 'Excellent man!' Their hearts filled with joy, and they began to beat drums and make music. At that time, the World Honored One himself emitted light and smiled, emitting various kinds of light like shooting stars. The light went up and down, and the light went down to the Avici Hell (the hell of incessant suffering). Wherever the light reached, those suffering from cold felt warmth, and those suffering from heat received coolness. All those suffering were able to rest, and they all thought: 'I can be reborn elsewhere.' The Buddha transformed a person in the hell, telling them: 'You will not be reborn elsewhere either, but it is because a different person has emitted light that your suffering has ceased.' When the sinners saw that transformed person, their hearts filled with joy, their sins were extinguished, and they were all able to be born in human and heavenly realms, capable'
受聽四諦聖法。其光上至四天王、三十三天，至阿迦尼吒天，光中說無常、苦、無我、空法頌，其光普照三千大千世界，還隨佛后。若世尊乃至無上菩提事，欲說往昔事時，其光合從后入。若說當來之事，光從前入。若說地獄事，其光從足下入。欲說畜生之事，光從腳跟后入。若說餓鬼之事，光從腳指中入。若說人間生事，光從腳脛中入。若說轉輪王者，光從左手中滅。若說大轉輪王者，光來至右手中滅。若說天上之事，光于臍中滅。若說聲聞緣覺之事，光從於臂中滅。若說辟支佛法，其光從眉間入。若說授記無上正真等正覺法，其光從頂入等，廣如前說。時此光明到佛所，繞佛三匝眉間而入。爾時阿難陀合掌贊佛說伽他等廣說如前。以伽他贊佛：
「千妙種種色， 從口一道出； 遍照於十方， 亦如日初出。 無我而說偈， 聞者除憍慢； 皆作佛因緣， 無緣不放光， 降伏諸怨等。」
佛告阿難陀：「汝見彼伎兒於我歡喜打鼓作樂不？」阿難陀白佛言：「我見也。」佛復告阿難陀言：「此伎兒得辟支佛果，名雅和音。」
爾時提婆達多語未生怨王：「我以教汝今得王位，今須建立令我作佛。」時王語提婆達多言：「佛身有金色，汝身無金色。若為建立令作佛耶？」復白王言：
【現代漢語翻譯】 現代漢語譯本 聽聞四諦（satya，真諦）聖法。佛光上照至四天王天（Cāturmahārājika-deva）、三十三天（Trāyastriṃśa），乃至阿迦尼吒天（Akaniṣṭha），光中宣說無常（anitya）、苦（duḥkha）、無我（anātman）、空（śūnyatā）之法頌，其光普照三千大千世界（trisāhasra-mahāsāhasra-lokadhātu），然後跟隨在佛身後。如果世尊要講述乃至無上菩提（anuttarā-samyak-saṃbodhi）之事，想要講述往昔之事時，佛光會從身後進入。如果講述未來之事，佛光會從前方進入。如果講述地獄之事，佛光會從足下進入。想要講述畜生之事，佛光會從腳跟後進入。如果講述餓鬼之事，佛光會從腳趾中進入。如果講述人間生事，佛光會從腳脛中進入。如果講述轉輪王（cakravartin）者，佛光從左手中消失。如果講述大轉輪王者，佛光來到右手中消失。如果講述天上之事，佛光于臍中消失。如果講述聲聞（śrāvaka）緣覺（pratyekabuddha）之事，佛光從臂中消失。如果講述辟支佛（pratyekabuddha）法，佛光從眉間進入。如果講述授記無上正真等正覺（anuttarā-samyak-saṃbodhi）法，佛光從頭頂進入等等，詳細情況如前所述。當時，這光明來到佛的處所，繞佛三圈，從眉間進入。那時，阿難陀（Ānanda）合掌贊佛，說了偈頌等等，詳細情況如前所述。用偈頌讚佛： 『千種美妙的色彩，從佛口一道而出；遍照於十方世界，就像初升的太陽。宣說無我之偈，聽聞者去除憍慢；皆因此作佛的因緣，沒有因緣不會放光，降伏各種怨敵等。』 佛告訴阿難陀：『你看見那位伎樂人因為我而歡喜地打鼓作樂嗎？』阿難陀回答佛說：『我看見了。』佛又告訴阿難陀說：『這位伎樂人將證得辟支佛果，名為雅和音。』 當時，提婆達多（Devadatta）對阿阇世王（Ajātaśatru）說：『我教你現在得到王位，現在需要擁立我來做佛。』阿阇世王對提婆達多說：『佛身有金色，你身沒有金色。要如何擁立你來做佛呢？』提婆達多又對阿阇世王說：
【English Translation】 English version Hearing the sacred Dharma of the Four Noble Truths (satya). Its light ascended to the Four Heavenly Kings (Cāturmahārājika-deva), the Thirty-three Heavens (Trāyastriṃśa), and even to the Akaniṣṭha Heaven. Within the light, it proclaimed the verses of impermanence (anitya), suffering (duḥkha), non-self (anātman), and emptiness (śūnyatā). Its light illuminated the three-thousand great-thousand world system (trisāhasra-mahāsāhasra-lokadhātu), and then followed behind the Buddha. If the World-Honored One wished to speak of matters concerning even the unsurpassed complete perfect enlightenment (anuttarā-samyak-saṃbodhi), when wishing to speak of past events, the light would enter from behind. If speaking of future events, the light would enter from the front. If speaking of the affairs of hell, the light would enter from beneath the feet. If wishing to speak of the affairs of animals, the light would enter from behind the heels. If speaking of the affairs of hungry ghosts, the light would enter from within the toes. If speaking of the affairs of human birth, the light would enter from within the shins. If speaking of a Wheel-Turning King (cakravartin), the light would disappear from the left hand. If speaking of a Great Wheel-Turning King, the light would come and disappear in the right hand. If speaking of the affairs of the heavens, the light would disappear in the navel. If speaking of the affairs of Śrāvakas (śrāvaka) and Pratyekabuddhas (pratyekabuddha), the light would disappear from the arms. If speaking of the Dharma of a Pratyekabuddha (pratyekabuddha), the light would enter from between the eyebrows. If speaking of the prediction of unsurpassed complete perfect enlightenment (anuttarā-samyak-saṃbodhi), the light would enter from the crown of the head, and so on, as described in detail earlier. At that time, this light came to the Buddha's location, circled the Buddha three times, and entered from between the eyebrows. Then, Ānanda (Ānanda), with palms joined, praised the Buddha, speaking verses and so on, as described in detail earlier. He praised the Buddha with verses: 'A thousand wondrous colors, issue forth from the Buddha's mouth in a single stream; illuminating the ten directions, like the rising sun. Speaking verses of non-self, those who hear them cast away arrogance; all create the causes and conditions for Buddhahood, without causes and conditions, the light would not shine, subduing all enemies and so on.' The Buddha said to Ānanda: 'Do you see that musician joyfully playing the drums and making music for me?' Ānanda replied to the Buddha: 'I see it.' The Buddha further said to Ānanda: 'This musician will attain the fruit of a Pratyekabuddha, named Pleasant Sound.' At that time, Devadatta (Devadatta) said to King Ajātaśatru (Ajātaśatru): 'I taught you to obtain the throne now, now it is necessary to establish me to become a Buddha.' King Ajātaśatru said to Devadatta: 'The Buddha's body has golden color, your body does not have golden color. How can I establish you to become a Buddha?' Devadatta then said to the king:
「我身作金色，斯亦可得。」其提婆達多即喚金匠報言：「於我身上令作金色。」金匠答曰：「聖者！若能忍痛即可作得。」答曰：「我能忍痛。」金匠即以熱油涂身，受諸辛苦著金薄涂身。別有苾芻問孤迦里迦苾芻曰：「提婆達多今者何在？」答曰：「為染身金色不在。」時彼苾芻聞已，即往彼看提婆達多，見受諸辛苦叫喚為身上金色。苾芻即來白佛言：「其提婆達多，為身欲作金色受大辛苦。」佛告苾芻言：「時提婆達多，非是今時為身金色辛苦，于往昔時為金帽辛苦至死。往昔之時于婆羅痆斯城，有一婦人，夫主遠行不在。有一烏鳥來彼婦人前和美語聲。其婦人言：『如汝美聲我婿平安早到，與汝金帽。』不久中間夫婿到來平安至家，其烏復于彼婦人前還作美聲。時彼婦人即擲金帽與烏，得已即東去西。別有鴟鳥為彼金帽，打彼烏頭落地而死。」佛言：「爾時烏鳥者，今提婆達多是。」佛告諸苾芻：「于意云何？此提婆達多，于往昔時為金帽故，有如是習性仍在，為彼金薄身受其辛苦。」
又提婆達多白未生怨王言：「我建立王今得王位，須立我為佛。」王言：「如來腳下有妙輪相，若為建立得號為佛？」提婆達多復白王言：「我能作足下輪相。」時提婆達多，即召巧工問言：「汝頗能於我雙足下作輪相
【現代漢語翻譯】 現代漢語譯本 『如果我把身體做成金色，這也是可以實現的。』 於是提婆達多（Devadatta，佛陀的堂兄弟，以反對佛陀著稱）就叫來金匠，告訴他說：『在我的身上做成金色。』 金匠回答說：『聖者！如果能忍受痛苦，就可以做成。』 提婆達多回答說：『我能忍受痛苦。』 金匠就用熱油塗在他的身上，讓他承受各種痛苦，然後貼上金箔。 另一位比丘問孤迦里迦（Kokālika，比丘的名字）比丘說：『提婆達多現在在哪裡？』 孤迦里迦回答說：『他爲了染成金色的身體，不在（這裡）。』 當時那位比丘聽了之後，就去探望提婆達多，看見他正在承受各種痛苦，爲了身上的金色而叫喚。 比丘就來稟告佛陀說：『那個提婆達多，爲了把身體做成金色，正在承受巨大的痛苦。』 佛陀告訴比丘說：『當時的提婆達多，不是現在才爲了身上的金色而受苦，在過去的時候，他爲了金帽子受苦至死。過去的時候，在波羅奈斯城（Varanasi，古印度城市名）里，有一位婦人，她的丈夫遠行不在家。有一隻烏鴉來到那位婦人面前，發出悅耳動聽的聲音。那位婦人說：『如果你的美妙聲音能讓我丈夫平安早日歸來，我就給你一頂金帽子。』 不久之後，她的丈夫平安地回到了家，那隻烏鴉又在那位婦人面前發出悅耳動聽的聲音。當時那位婦人就把金帽子扔給烏鴉，烏鴉得到金帽子后就向東飛去又向西飛去。另一隻鴟鳥爲了那頂金帽子，把烏鴉的頭打落在地上，烏鴉就死了。』 佛陀說：『當時的烏鴉，就是現在的提婆達多。』 佛陀告訴各位比丘說：『你們認為如何？這個提婆達多，在過去的時候爲了金帽子，有這樣的習性仍然存在，爲了那金箔而讓身體承受那樣的痛苦。』 還有，提婆達多對阿阇世王（Ajatasatru，古印度國王）說：『我建立你為國王，現在你得到了王位，你應該立我為佛。』 國王說：『如來的腳下有美妙的輪相，如果為你建立（王位）就能被稱為佛嗎？』 提婆達多又對國王說：『我能做出腳下的輪相。』 當時提婆達多，就召來工匠，問他們說：『你們能不能在我的雙腳下做出輪相？』
【English Translation】 English version 'If I make my body golden, that can also be achieved.' Then Devadatta (Buddha's cousin, known for opposing the Buddha) summoned a goldsmith and told him, 'Make my body golden.' The goldsmith replied, 'Holy one! If you can endure the pain, it can be done.' He replied, 'I can endure the pain.' The goldsmith then applied hot oil to his body, made him endure all kinds of suffering, and then applied gold leaf to his body. Another Bhikshu (monk) asked Kokālika (name of a Bhikshu) Bhikshu, 'Where is Devadatta now?' He replied, 'He is not here, for the sake of dyeing his body golden.' When that Bhikshu heard this, he went to see Devadatta and saw him enduring all kinds of suffering, crying out for the golden color on his body. The Bhikshu then came and reported to the Buddha, 'That Devadatta is undergoing great suffering in order to make his body golden.' The Buddha told the Bhikshu, 'Devadatta is not suffering for the golden color on his body only now; in the past, he suffered to death for a golden hat. In the past, in the city of Varanasi (ancient Indian city), there was a woman whose husband was away on a long journey. A crow came before that woman and made beautiful and pleasant sounds. The woman said, 'If your beautiful voice brings my husband back safely and early, I will give you a golden hat.' Before long, her husband returned home safely, and the crow again made beautiful sounds before that woman. At that time, the woman threw the golden hat to the crow, and after obtaining it, the crow flew east and then west. Another owl, for the sake of that golden hat, struck the crow's head to the ground, and the crow died.' The Buddha said, 'The crow at that time was the present Devadatta.' The Buddha told the Bhikshus, 'What do you think? This Devadatta, in the past, for the sake of a golden hat, has such habits still remaining, and for the sake of that gold leaf, his body endures such suffering.' Furthermore, Devadatta said to King Ajatasatru (ancient Indian king), 'I established you as king, and now you have obtained the throne; you should establish me as the Buddha.' The king said, 'The Tathagata (another name for the Buddha) has wonderful wheel marks on the soles of his feet; if I establish (the throne) for you, will you be called the Buddha?' Devadatta again said to the king, 'I can make wheel marks on the soles of my feet.' At that time, Devadatta summoned skilled craftsmen and asked them, 'Can you make wheel marks on the soles of my feet?'
不？」其人答曰：「聖者！若欲能受痛，我當爲作。」提婆達多言：「我能忍痛。」時匠念言：「其人有大氣力，若拓印時腳跟踏我，必因茲致死。」便即語提婆達多言：「可向房中出腳，我即印上。」答匠言：「好。」時匠即燒輪形鐵，如火色印其足下，其時受太辛苦。時有苾芻來問孤迦里迦言：「其提婆達多今見何在？」答曰：「今在一處作腳輪相。」時彼苾芻往彼房所，看提婆達多。至彼見提婆達多，為作腳輪相，燒腳受大辛苦，痛聲叫喚。時彼苾芻，心生疑怪往如來所，唯佛能斷疑惑，白言：「世尊！我見提婆達多，為作腳輪相，受大辛苦疼痛。」佛告苾芻：「往昔之時亦為腳受苦，習性仍在。如往昔時，雪山之中有一大象，下山飲水。有一野犴隨象後行，見象腳跡自作量度，我於此沒當生天上。因茲跳擲，忽被枯木以查其身，遂便至死。」佛告諸苾芻：「于汝意云何？時彼野犴即提婆達多是。當於爾時度量腳跡忘作觀意，今時還為腳輪受大苦痛。」
時佛世尊在王舍城住耆阇崛山深遠藥叉宮中，時提婆達多白未生怨王：「我今立汝為王，汝可立我為佛。然我今欲殺沙門喬答摩，王宜共我設諸方計。我今不知以何物打？先打何處而令命終？」時有工巧，能造拋車，從南天竺國來至城中。提婆達多聞已，
【現代漢語翻譯】 現代漢語譯本 『不？』那個人回答說：『聖者！如果您想要能夠忍受疼痛，我就可以為您製作。』 提婆達多說：『我能忍受疼痛。』 這時工匠心想：『這個人有很大的力氣，如果拓印時腳後跟踩到我，我一定會因此而死。』 便對提婆達多說：『您可以到房間里伸出腳，我就可以在您的腳上印上。』 提婆達多回答工匠說：『好。』 這時工匠就燒紅了輪形的鐵器，像火一樣紅，印在他的腳下，他當時承受了極大的痛苦。 當時有比丘來問孤迦里迦（Kokālika，人名）說：『提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛陀）現在在哪裡？』 回答說：『現在在一個地方製作腳輪相。』 這位比丘就到那個房間，去看提婆達多。到了那裡，看見提婆達多正在製作腳輪相，燒腳承受著巨大的痛苦，痛得大聲叫喊。 這位比丘心中感到疑惑，就去如來（Tathāgata，佛陀的稱號之一）那裡，只有佛才能斷除疑惑，稟告說：『世尊！我看見提婆達多正在製作腳輪相，承受著巨大的痛苦。』 佛告訴比丘：『過去的時候他也因為腳而受苦，這種習性仍然存在。就像過去的時候，雪山（Himālaya，喜馬拉雅山）中有一隻大象，下山飲水。有一隻野犴（一種野獸）跟在大象後面走，看見大象的腳印就自己量度，心想我如果能沒入這麼深的腳印，應當就能升到天上。因此跳躍，忽然被枯木刺傷身體，就死了。』 佛告訴各位比丘：『你們認為怎麼樣？當時的野犴就是提婆達多。當時他量度腳印忘記了作觀想的真意，現在又因為腳輪而承受巨大的苦痛。』 當時佛世尊（Bhagavat，佛陀的稱號之一）在王舍城（Rājagṛha）住在耆阇崛山（Gṛdhrakūṭa，靈鷲山）深遠的藥叉（Yakṣa，一種守護神）宮中，當時提婆達多對阿阇世王（Ajātaśatru，頻婆娑羅王的兒子）說：『我現在擁立您為國王，您可以擁立我為佛。然而我現在想要殺死沙門喬答摩（Śrāmaṇa Gautama，釋迦牟尼佛的稱號之一），大王您應該和我一起設計各種計策。我現在不知道用什麼東西打？先打哪裡才能讓他喪命？』 當時有一個工匠，能夠製造拋石車，從南天竺國（South India）來到城中。提婆達多聽說了這件事，
【English Translation】 English version 『No?』 The man replied, 『Holy one! If you wish to be able to endure pain, I will make it for you.』 Devadatta (Devadatta, cousin of the Buddha who later betrayed him) said, 『I can endure pain.』 At that time, the craftsman thought, 『This man has great strength. If he steps on me with his heel while imprinting, I will surely die because of it.』 He then said to Devadatta, 『You can go into the room and extend your foot, and I will imprint it on your foot.』 Devadatta replied to the craftsman, 『Good.』 At that time, the craftsman burned a wheel-shaped iron, as red as fire, and imprinted it on the bottom of his foot. At that time, he endured great suffering. At that time, a Bhikṣu (Bhiksu, a Buddhist monk) came to ask Kokālika (Kokālika, a personal name), 『Where is Devadatta now?』 He replied, 『He is now in a place making a wheel mark on his foot.』 This Bhikṣu went to that room to see Devadatta. When he arrived, he saw Devadatta making a wheel mark on his foot, burning his foot and enduring great suffering, crying out in pain. At that time, this Bhikṣu felt doubtful and went to the Tathāgata (Tathāgata, one of the titles of the Buddha), for only the Buddha can dispel doubts, and reported, 『World-Honored One! I saw Devadatta making a wheel mark on his foot, enduring great suffering and pain.』 The Buddha told the Bhikṣu, 『In the past, he also suffered because of his feet, and this habit still remains. Just like in the past, in the Himālaya (Himālaya, the Himalayas), there was a large elephant that went down the mountain to drink water. A jackal (a type of wild animal) followed behind the elephant, and seeing the elephant's footprints, it measured itself, thinking that if it could sink into such deep footprints, it should be able to ascend to heaven. Therefore, it jumped, and suddenly a dry tree pierced its body, and it died.』 The Buddha told the Bhikṣus, 『What do you think? The jackal at that time was Devadatta. At that time, he measured the footprints and forgot to contemplate the true meaning, and now he is enduring great suffering because of the wheel mark on his foot.』 At that time, the Bhagavat (Bhagavat, one of the titles of the Buddha) was in Rājagṛha (Rājagṛha) residing in the distant Yakṣa (Yakṣa, a type of guardian deity) palace on Gṛdhrakūṭa Mountain (Gṛdhrakūṭa, Vulture Peak Mountain). At that time, Devadatta said to Ajātaśatru (Ajātaśatru, son of King Bimbisara), 『I will now establish you as king, and you can establish me as Buddha. However, I now want to kill Śrāmaṇa Gautama (Śrāmaṇa Gautama, one of the titles of Sakyamuni Buddha), and you, Great King, should devise various plans with me. I do not know what to use to strike him? Where should I strike first to cause his death?』 At that time, there was a craftsman who could build a catapult, who came to the city from South India (South India). Devadatta heard about this,
即命巧工告曰：「汝能造五百人所牽拋車不？」答言：「我今善解造此拋車。」時提婆達多便即持咽珠價直千金而與巧工令造此車，復與一千人以為驅使，報巧工曰：「佛在鷲峰山，汝今應可於其山上近佛坐處安五百人拋車。復于余處安二百五十人拋車。又復余處令更安二百五十人拋車。」告諸人曰：「汝等應知，沙門喬答摩遊行來去，即以拋車打令斷命。」時彼人等受提婆達多教已，即詣鷲峰山上，造五百人拋車畢。時五百人共相議曰：「造此大拋車欲害世尊。」悉作是言：「汝等應知，寧各捨命，不害人天所共恭敬大聖世尊身。」作是語已即舍拋車，便從山頂求覓僻路而下，恐提婆達多見。爾時世尊知諸人所念，便化階道，眾人見已各相議曰：「此峻高山先無階道，汝等應當知，此是世尊威德。」於時諸人于佛如來發大清信，便於階道而下至世尊所。爾時世尊為彼諸人慾調伏故，經行鷲峰山，既至佛所頂禮雙足退坐一面，欲聽法故。爾時世尊知彼根性意樂隨眠，為說如是四諦令其開悟。彼既聞已，以智金剛杵即能摧碎二十種薩迦耶見山，證預流果。既見諦已白佛言：「大德！由佛世尊令我證得解脫之果，此非父母、人王、天眾、沙門、婆羅門、親友、眷屬之所能作。我遇世尊善知識故，于地獄、傍生、餓鬼趣中拔
【現代漢語翻譯】 現代漢語譯本：於是，提婆達多命令一個巧匠說：『你能夠製造五百人拉動的拋石機嗎？』巧匠回答說：『我現在很擅長製造這種拋石機。』當時，提婆達多立刻拿出價值千金的珍珠給巧匠，讓他製造這種拋石機，又給他一千人供他驅使，告訴巧匠說：『佛陀在鷲峰山，你現在應該可以在山上靠近佛陀坐的地方安置五百人拉動的拋石機。再在其他地方安置二百五十人拉動的拋石機。又在另外的地方再安置二百五十人拉動的拋石機。』提婆達多告訴那些人說：『你們應該知道，沙門喬答摩（釋迦牟尼佛的稱號）來來往往，就用拋石機打他，讓他斷命。』當時，那些人接受了提婆達多的教唆后，就前往鷲峰山，造好了五百人拉動的拋石機。當時，五百人共同商議說：『製造這種大型拋石機是爲了加害世尊（佛陀）。』他們都這樣說：『你們應該知道，寧可捨棄自己的性命，也不能加害人天共同恭敬的大聖世尊。』說完這些話后，他們就捨棄了拋石機，便從山頂尋找偏僻的小路下山，害怕被提婆達多看見。這時，世尊（佛陀）知道這些人心中所想，便顯現出階梯道路，眾人看見后互相議論說：『這座陡峭的高山先前沒有階梯道路，你們應當知道，這是世尊的威德。』當時，這些人對佛陀如來生起極大的清凈信心，便沿著階梯道路下山來到世尊所在的地方。這時，世尊爲了調伏這些人，在鷲峰山經行，到達佛陀所在的地方后，頂禮佛陀雙足，退到一旁坐下，想要聽聞佛法。這時，世尊知道他們的根性、意樂和隨眠，為他們宣說了這樣的四諦（苦、集、滅、道），讓他們開悟。他們聽聞后，用智慧金剛杵摧毀了二十種薩迦耶見（身見）山，證得了預流果。證得真諦后，他們對佛陀說：『大德！由於佛陀世尊，讓我們證得了脫之果，這不是父母、人王、天眾、沙門、婆羅門、親友、眷屬所能做到的。我們遇到世尊這樣的善知識，才能從地獄、傍生、餓鬼道中拔' English version: Then Devadatta immediately ordered a skilled craftsman, saying, 'Can you build a catapult pulled by five hundred people?' The craftsman replied, 'I am now skilled at building such catapults.' At that time, Devadatta immediately gave the craftsman pearls worth a thousand gold pieces to build this catapult, and also gave him a thousand people to command, telling the craftsman, 'The Buddha is on Vulture Peak Mountain (Grdhrakuta). You should now place a catapult pulled by five hundred people near where the Buddha sits on the mountain. Also, place a catapult pulled by two hundred and fifty people in another location. And in yet another location, place another catapult pulled by two hundred and fifty people.' Devadatta told those people, 'You should know that when the Shramana Gautama (title of Sakyamuni Buddha) comes and goes, use the catapults to strike him and end his life.' At that time, those people, having received Devadatta's instructions, went to Vulture Peak Mountain and built the catapult pulled by five hundred people. Then, the five hundred people discussed together, saying, 'Building this large catapult is to harm the World Honored One (Buddha).' They all said, 'You should know that we would rather give up our own lives than harm the body of the Great Sage World Honored One, who is revered by both humans and gods.' After saying these words, they abandoned the catapult and sought a secluded path down the mountain, fearing that Devadatta would see them. At this time, the World Honored One (Buddha), knowing what these people were thinking, manifested a staircase. When the people saw it, they discussed among themselves, saying, 'This steep mountain previously had no staircase. You should know that this is the power of the World Honored One.' At that time, these people developed great pure faith in the Buddha Tathagata (title of Buddha), and descended the staircase to where the World Honored One was. At this time, the World Honored One, in order to tame these people, was walking on Vulture Peak Mountain. Having arrived at the Buddha's location, they prostrated themselves at the Buddha's feet and sat to one side, wanting to hear the Dharma. At this time, the World Honored One, knowing their nature, inclinations, and latent tendencies, spoke the Four Noble Truths (suffering, origin, cessation, path) to enlighten them. After hearing this, they used the diamond club of wisdom to destroy the twenty mountains of Satkayadrishti (self-view), and attained the Stream-enterer fruit. Having seen the truth, they said to the Buddha, 'Great Virtue! Because of the Buddha World Honored One, we have attained the fruit of liberation. This is something that parents, human kings, gods, Shramanas, Brahmins, relatives, and family members could not do. Because we met a good teacher like the World Honored One, we were rescued from the hells, animal realm, and hungry ghost realm.'
【English Translation】 English version: Then he ordered a skilled craftsman, saying: 'Can you build a trebuchet that requires five hundred people to pull?' The craftsman replied: 'I am now skilled at building such trebuchets.' At that time, Devadatta immediately gave the craftsman pearls worth a thousand gold pieces to build this trebuchet, and also provided him with a thousand people to command, instructing the craftsman: 'The Buddha is on Vulture Peak Mountain (Grdhrakuta). You should place a trebuchet requiring five hundred people near where the Buddha sits on the mountain. Also, place a trebuchet requiring two hundred and fifty people in another location. And in yet another location, place another trebuchet requiring two hundred and fifty people.' Devadatta told those people: 'You should know that when the Shramana Gautama (title of Sakyamuni Buddha) comes and goes, use the trebuchets to strike him and end his life.' At that time, those people, having received Devadatta's instructions, went to Vulture Peak Mountain and built the trebuchet requiring five hundred people. Then, the five hundred people discussed together, saying: 'Building this large trebuchet is to harm the World Honored One (Buddha).' They all said: 'You should know that we would rather give up our own lives than harm the body of the Great Sage World Honored One, who is revered by both humans and gods.' After saying these words, they abandoned the trebuchet and sought a secluded path down the mountain, fearing that Devadatta would see them. At this time, the World Honored One (Buddha), knowing what these people were thinking, manifested a staircase. When the people saw it, they discussed among themselves, saying: 'This steep mountain previously had no staircase. You should know that this is the power of the World Honored One.' At that time, these people developed great pure faith in the Buddha Tathagata (title of Buddha), and descended the staircase to where the World Honored One was. At this time, the World Honored One, in order to tame these people, was walking on Vulture Peak Mountain. Having arrived at the Buddha's location, they prostrated themselves at the Buddha's feet and sat to one side, wanting to hear the Dharma. At this time, the World Honored One, knowing their nature, inclinations, and latent tendencies, spoke the Four Noble Truths (suffering, origin, cessation, path) to enlighten them. After hearing this, they used the diamond club of wisdom to destroy the twenty mountains of Satkayadrishti (self-view), and attained the Stream-enterer fruit. Having seen the truth, they said to the Buddha: 'Great Virtue! Because of the Buddha World Honored One, we have attained the fruit of liberation. This is something that parents, human kings, gods, Shramanas, Brahmins, relatives, and family members could not do. Because we met a good teacher like the World Honored One, we were rescued from the hells, animal realm, and hungry ghost realm.'
濟令出，安置人天勝妙之處，當盡生死而得涅槃，超越骨山干竭血海，無始積集二十薩迦耶見，以金剛智杵而摧碎之，得預流果。我今歸依佛法僧寶，受五學處，始從今日乃至命終，不殺生乃至不飲酒。唯愿世尊證知，我是鄔波索迦。」是時工師情謂害佛，便持咽珠私自逃走。
時提婆達多數數遙望，謂佛世尊頭以落地，見佛安然了無損害。睹五百人佛所聽法，遂起嗔恨餘路登山，乃見工師持珠私走，因此自更將五百人慾發拋車。佛作此念：「是我宿業積整合熟業報來至，欲水暴流無能止息退。自作自受，若他受者無有是處。」佛知業已告五百人曰：「諸仁當知！提婆達多甚惡意，欲將汝等身登鷲峰山，此是我業決定須受，可共前進。」時諸天等便觀下方，於時執金剛藥叉便作是念：「此提婆達多既興惡逆欲害如來。」作是念已，即往金毗羅藥叉宮，報藥叉曰：「提婆達多於鷲峰山頂造大撞車，飛大拋石欲害佛身。世尊既在汝宮安住，提婆達多正發石之時，我當以金剛杵于虛空中而摧碎之，汝應相助；恐有碎石迸著佛身，汝應覆護。」金毗羅曰：「善哉！如是。」
爾時世尊從座而起，將入深山巖穴之內。於時提婆達多與五百人發機飛石直擊如來。時執金剛神以金剛杵于虛空中打石令碎，其石一片欲墮佛
【現代漢語翻譯】 現代漢語譯本：濟令發出，將人天安置在殊勝美妙之處，當盡此生死而得涅槃（Nirvana，解脫），超越骨山乾涸血海的苦難，將無始以來積聚的二十種薩迦耶見（Satkayadrishti，身見，認為五蘊和合的身體是真實的我）用金剛智杵摧毀，從而證得預流果（Srotapanna，須陀洹果，小乘初果）。我今歸依佛法僧三寶，受持五戒，從今天開始直到生命終結，不殺生，乃至不飲酒。唯愿世尊能夠證明，我是優婆塞（Upasaka，在家男居士）。」當時，工匠心想自己傷害了佛陀，便拿著咽珠私自逃走了。 當時提婆達多（Devadatta，佛陀的堂弟，以反對佛陀著稱）多次遙望，以為佛陀的頭已經落地，卻見佛陀安然無恙，毫無損傷。看到五百人在佛陀那裡聽法，於是心生嗔恨，從另一條路登山，看見工匠拿著咽珠私自逃走，因此自己又帶領五百人想要發動拋石車。佛陀心想：『這是我過去所造的惡業積聚成熟，業報來臨，就像洪水暴發一樣無法阻止。自作自受，如果他人代受，是沒有這種道理的。』佛陀知道業報已定，便告訴五百人說：『各位應當知道！提婆達多心懷惡意，想要帶你們登上鷲峰山，這是我的業報，必定要承受，可以一起前進。』當時諸天等在上方觀看，這時執金剛藥叉（Vajrapani Yaksha，手持金剛杵的夜叉）便想：『這提婆達多竟然興起惡逆之心，想要加害如來。』這樣想著，就前往金毗羅藥叉（Kumbhira Yaksha）的宮殿，告訴藥叉說：『提婆達多在鷲峰山頂建造大型撞車，發射巨大的拋石想要傷害佛身。世尊既然在你的宮殿安住，提婆達多正要發射石頭的時候，我應當用金剛杵在虛空中將石頭摧毀，你應該協助我；恐怕有碎石飛濺到佛身，你應該加以保護。』金毗羅說：『好！就這樣做。』 這時世尊從座位上站起來，進入深山巖洞之中。當時提婆達多與五百人發動機器，飛石直接擊向如來。當時執金剛神用金剛杵在虛空中擊碎石頭，其中一片石頭將要墮落到佛陀身上
【English Translation】 English version: 'Having issued the decree of deliverance, placing humans and devas in a supremely wonderful place, one should exhaust this cycle of birth and death to attain Nirvana (liberation), transcend the suffering of the mountain of bones and the dried-up sea of blood, and shatter the twenty Satkayadrishti (self-views, the belief that the aggregate of the five skandhas is a real self) accumulated since beginningless time with the vajra-wisdom pestle, thereby attaining the Srotapanna (stream-enterer) fruit. I now take refuge in the Buddha, Dharma, and Sangha jewels, and undertake the five precepts, from this day until the end of my life, not to kill, and not to drink alcohol. May the World-Honored One bear witness that I am an Upasaka (male lay devotee).' At that time, the craftsman, thinking he had harmed the Buddha, took the throat pearl and fled secretly. At that time, Devadatta (Buddha's cousin, known for opposing the Buddha) repeatedly looked from afar, thinking that the Buddha's head had fallen to the ground, but saw the Buddha safe and unharmed. Seeing five hundred people listening to the Dharma at the Buddha's place, he became angry and climbed the mountain by another path, and saw the craftsman taking the throat pearl and fleeing secretly. Therefore, he himself led another five hundred people to launch the stone-throwing machine. The Buddha thought: 'This is the ripening of the accumulated evil karma I have created in the past, and the karmic retribution has come, like a flood that cannot be stopped. One reaps what one sows; there is no such thing as someone else bearing the consequences.' Knowing that the karma was fixed, the Buddha told the five hundred people: 'You should know! Devadatta has malicious intentions and wants to take you to Vulture Peak Mountain. This is my karma, and I must bear it. We can go forward together.' At that time, the devas were watching from above, and then Vajrapani Yaksha (Yaksha holding a vajra) thought: 'This Devadatta is actually stirring up evil and wants to harm the Tathagata.' Thinking this, he went to the palace of Kumbhira Yaksha and told the Yaksha: 'Devadatta is building a large battering ram on the top of Vulture Peak Mountain, launching huge stones to harm the Buddha's body. Since the World-Honored One is dwelling in your palace, when Devadatta is about to launch the stone, I shall shatter the stone in the void with my vajra, and you should assist me; lest fragments of stone splash onto the Buddha's body, you should protect him.' Kumbhira said: 'Good! Let it be so.' At this time, the World-Honored One rose from his seat and entered a deep mountain cave. At that time, Devadatta and the five hundred people launched the machine, and the flying stone struck directly at the Tathagata. At that time, the Vajrapani deity shattered the stone in the void with his vajra, and one piece of the stone was about to fall on the Buddha.
身。時金毗羅藥叉接石不著，遂打自身，從斯迸落損世尊足。爾時世尊即說頌曰：
「非在虛空中， 非海非山穴； 無有地方所， 能免於業報。」
時金毗羅藥叉被石擊身自知必死，便發善念：「命終之後生三十三天。」諸天常法，得生天已起三種念：一者今在何處？二者因何得生？三者復因何業而得生此？既審觀已知是天處。復知前世身為藥叉，于佛世尊發清凈意，得生廣勝三十三天。復作是念：「我得生天，不應經宿受茲妙樂然後見佛，宜時速往敬禮世尊。」作是念已，即于身手遍嚴瓔珞殊特妙好，並持四種蔓陀羅等微妙蓮花，其天首發柔軟香潔右旋紺青，身相端嚴不可比喻，威儀庠序下鷲峰山，以天威力光明赫奕遍照山野。詣佛所已，散華供養退坐一面，為聞法故。爾時世尊知彼根性意樂隨眠，為說如是四真諦法，令其開悟。彼聞法已，以智金剛杵摧壞二十有身見山，證預流果。既見諦已三白言：「大德！由佛世尊，令我證得解脫之果。此非父母、人王、天眾、沙門、婆羅門、親友、眷屬之所能作。我遇世尊善知識故，于地獄、傍生、餓鬼趣中拔濟令出，安置人天勝妙之處，當盡生死而得涅槃，超越骨山干竭血海，無始積集薩迦耶見，以智金剛杵而摧碎之，得預流果。我今歸依佛法僧寶，受
【現代漢語翻譯】 現代漢語譯本：當時金毗羅藥叉（Kumbhira Yaksha，一種夜叉的名字）用石頭擊打佛陀，但石頭沒有擊中佛陀，反而擊中了他自己，石頭迸裂，傷到了世尊的腳。當時，世尊說了這首偈頌： 『不在虛空中，不在海中，不在山洞裡；沒有哪個地方可以免於業報。』 當時，金毗羅藥叉被石頭擊中，自知必死，便生起善念：『我死後要生到三十三天（Trayastrimsa Heaven，佛教的欲界六天之一）。』諸天通常的習慣是，生到天上後會生起三種念頭：第一，我現在在哪裡？第二，我因為什麼而生到這裡？第三，我又因為什麼業而生到這裡？仔細觀察后，他知道自己是在天界。又知道前世身為藥叉，因為對佛世尊生起清凈的意念，才能生到廣勝的三十三天。他又想：『我既然生到天上，不應該享受一晚上的美妙快樂后再去見佛，應該立刻去恭敬頂禮世尊。』 這樣想著，他便在身上和手上裝飾了各種瓔珞，非常殊勝美妙，並拿著四種蔓陀羅花（mandarava，天界之花）等微妙的蓮花，他的頭髮柔軟香潔，右旋紺青色，身相端莊美麗，無可比喻，威儀莊重地來到鷲峰山（Vulture Peak Mountain），以天界的神力，光明照亮了整個山野。到了佛陀所在的地方后，他散花供養，退到一旁坐下，爲了聽聞佛法。當時，世尊知道他的根性、意樂和隨眠（anusaya，煩惱的潛在傾向），為他說了四聖諦（Four Noble Truths）的法，使他開悟。他聽了佛法后，用智慧金剛杵摧毀了二十種有身見山（satkayadristi，認為五蘊和合的身體是真實存在的錯誤見解），證得了預流果（srota-apanna，佛教四果位中的第一個果位）。 他證悟真理后，三次說道：『大德！因為佛世尊，我才證得了脫之果。這不是父母、人王、天眾、沙門（sramana，出家修道者）、婆羅門（brahmana，古印度僧侶階層）、親友、眷屬所能做到的。我遇到世尊這樣的善知識，才能從地獄、傍生、餓鬼道中被拔救出來，安置在人天這樣殊勝美妙的地方，最終了結生死而得到涅槃（nirvana，佛教的最高目標），超越骨山，使血海乾涸，將無始以來積集的薩迦耶見（satkayadristi，身見）用智慧金剛杵摧毀，得到預流果。我現在皈依佛法僧三寶，受持戒律。』
【English Translation】 English version: At that time, Kumbhira Yaksha (Kumbhira Yaksha, the name of a Yaksha) threw a stone at the Buddha, but the stone did not hit the Buddha. Instead, it hit himself, and the stone shattered, injuring the World Honored One's foot. At that time, the World Honored One spoke this verse: 'Not in the empty sky, not in the sea, not in a mountain cave; there is no place that can escape the retribution of karma.' At that time, Kumbhira Yaksha, struck by the stone, knew that he would surely die, and he generated a good thought: 'After I die, I will be reborn in the Trayastrimsa Heaven (Trayastrimsa Heaven, one of the six heavens of the desire realm in Buddhism).' The usual practice of the devas is that after being born in the heavens, they will have three thoughts: first, where am I now? Second, why was I born here? Third, what karma caused me to be born here? After careful observation, he knew that he was in the heavenly realm. He also knew that in his previous life, as a Yaksha, he was able to be reborn in the vast and victorious Trayastrimsa Heaven because he had generated pure thoughts towards the Buddha, the World Honored One. He also thought: 'Now that I have been born in the heavens, I should not enjoy a night of wonderful pleasure before seeing the Buddha. I should immediately go and respectfully prostrate myself before the World Honored One.' Thinking this, he adorned his body and hands with various necklaces, which were very special and beautiful, and he held four kinds of mandarava flowers (mandarava, heavenly flowers) and other subtle lotuses. His hair was soft, fragrant, and clean, spiraling to the right in a dark blue color. His appearance was dignified and beautiful, beyond comparison. With dignified deportment, he descended Vulture Peak Mountain, and with the divine power of the heavens, his light illuminated the entire mountain wilderness. After arriving at the place where the Buddha was, he scattered flowers as offerings and retreated to one side to sit down, in order to hear the Dharma. At that time, the World Honored One knew his nature, inclinations, and latent tendencies (anusaya, the underlying tendencies of afflictions), and spoke the Dharma of the Four Noble Truths to him, causing him to awaken. After hearing the Dharma, he used the wisdom vajra (diamond scepter) to destroy the mountain of twenty kinds of views of self (satkayadristi, the mistaken view that the aggregate of the five skandhas is a real self), and attained the fruit of stream-entry (srota-apanna, the first of the four stages of enlightenment in Buddhism). After realizing the truth, he said three times: 'Great Virtue! Because of the Buddha, the World Honored One, I have attained the fruit of liberation. This is not something that parents, human kings, heavenly beings, sramanas (sramana, renunciates), brahmins (brahmana, the priestly class in ancient India), relatives, or family members could do. Because I met a good teacher like the World Honored One, I was rescued from the hells, the animal realm, and the realm of hungry ghosts, and placed in the wonderful and superior realms of humans and devas. Ultimately, I will end birth and death and attain nirvana (nirvana, the ultimate goal of Buddhism), transcend the mountain of bones, dry up the sea of blood, and destroy the satkayadristi (view of self) that has been accumulated since beginningless time with the wisdom vajra, and attain the fruit of stream-entry. I now take refuge in the Triple Gem of Buddha, Dharma, and Sangha, and receive the precepts.'
五學處，始從今日乃至命終，更不殺生乃至不飲酒。唯愿世尊證知，我是鄔波索迦。」即于佛前而說頌曰：
「世尊威力彌弘廣， 閉塞堅牢惡趣門， 開示妙善生天路。 我今獲得無為果， 親承諸佛大慈悲， 眾惡皆除得天眼。」
是時前身藥叉天神，如商人得利、如耕夫收實、如戰者得勝、如病得除，依舊威儀禮佛而去。
時諸苾芻始從初夜至后夜分，各自禪念，忽見佛前光明遍照，皆生疑惑詣佛請白：「有何因緣？梵釋諸天四天大王眾，來此奉覲。」佛告諸苾芻：「此非梵天，亦非帝釋四天王眾來此謁我，由提婆達多於鷲峰山作大拋車飛石打我，執金剛神以金剛杵空中打碎，時金毗羅藥叉接承不得，遂打自身。因發善心命終之後，得生廣勝三十三天，緣此故來稽首於我。我為說法，得見真諦歸還天已。是故苾芻！若作黑業得黑果，作純白業得純白果，若作雜業必受雜果。宜舍黑雜業唯集白業，當如是學。」
時諸苾芻皆生疑惑而白佛言：「金毗羅藥叉為護佛故自喪身命。」佛言：「非但今日為我喪命，於過去生亦為我故自喪身命。汝應善聽！乃往古昔波羅痆斯國有王名曰梵授，正法理國無諸枉濫。時世清凈人無災害，五穀豐盈萬姓安樂。當爾之時去城不遠有別聚落，多諸園林
【現代漢語翻譯】 現代漢語譯本：五學處，從今天開始直到生命終結，不再殺生，乃至不飲酒。只願世尊（Bhagavan，佛的尊稱）能夠知曉，我是優婆塞（Upasaka，在家男居士）。」隨即在佛前說了這首偈頌： 『世尊的威力多麼弘大而廣博，封閉了堅固的惡趣之門，開示了美妙善良的通往天界的道路。我如今獲得了無為的果報，親身承受諸佛的大慈大悲，一切罪惡都已消除，獲得了天眼。』 這時，前身是藥叉（Yaksa，一種守護神）的天神，如同商人獲得利潤、如同農夫收穫果實、如同戰士贏得勝利、如同病人擺脫疾病，恢復了往日的威儀，向佛陀頂禮后離去。 當時，眾比丘（Bhikkhu，出家修行的僧人）從初夜到后夜，各自禪修唸誦，忽然看見佛前光明遍照，都心生疑惑，於是前往佛前請教：『是什麼因緣？梵天（Brahma，色界天的天主）、帝釋（Indra，欲界天的天主）、四天大王眾（四大天王）都來這裡奉獻朝見。』佛告訴眾比丘：『不是梵天，也不是帝釋和四天王眾來這裡謁見我，而是提婆達多（Devadatta，佛陀的堂弟，也是一位比丘，后因嫉妒佛陀而墮落）在鷲峰山（Grdhrakuta，山名）製造大型拋石機，用飛石襲擊我，執金剛神（Vajrapani，手持金剛杵的護法神）用金剛杵在空中將石頭打碎，當時金毗羅藥叉（Kimpila Yaksa，藥叉名）接住碎石沒接住，於是打到了自己。因為發了善心，命終之後，得以轉生到廣勝三十三天（Trāyastriṃśa，欲界第二天），因為這個緣故前來向我頂禮。我為他說法，他得見真諦后返回天界。所以比丘們！如果造作黑業（不善業）就會得到黑果（不善的果報），造作純白業（純善業）就會得到純白果（純善的果報），如果造作雜業（善惡混雜的業）必定會承受雜果（善惡混雜的果報）。應該捨棄黑業和雜業，只積累白業，應當這樣學習。』 當時，眾比丘都心生疑惑，於是稟告佛陀說：『金毗羅藥叉爲了保護佛陀而犧牲了自己的生命。』佛說：『不只是今天爲了我犧牲生命，在過去世也爲了我而犧牲生命。你們應該好好聽著！很久以前，在波羅痆斯國（Varanasi，古印度城市名）有一個國王名叫梵授（Brahmadatta），用正法治理國家，沒有冤枉和暴行。當時社會清凈，人民沒有災禍，五穀豐收，百姓安樂。當時，離城不遠的地方有一個獨立的村落，有很多園林。
【English Translation】 English version: 'The five training rules, starting from today until the end of my life, I will not kill, nor will I drink alcohol. May the World-Honored One (Bhagavan, an epithet for the Buddha) acknowledge that I am a Upasaka (a male lay follower).' Then, in front of the Buddha, he spoke this verse: 'The World-Honored One's power is vast and extensive, closing the firmly sealed gates of the evil realms, revealing the wonderful and virtuous path to rebirth in the heavens. I have now obtained the fruit of non-action (Nirvana), personally receiving the great compassion of all Buddhas, all evils are eliminated, and I have obtained the divine eye.' At this time, the heavenly being, whose previous life was a Yaksa (a type of guardian spirit), like a merchant gaining profit, like a farmer harvesting crops, like a warrior winning victory, like a patient recovering from illness, regained his former dignity, paid homage to the Buddha, and departed. At that time, the Bhikkhus (ordained monks) were each meditating from the beginning of the night until the later part of the night, when suddenly they saw a bright light shining everywhere before the Buddha. They all became doubtful and approached the Buddha to ask: 'What is the cause and condition? Brahma (the creator god), Indra (the king of the gods), and the Four Great Kings (the guardians of the four directions) have all come here to pay homage.' The Buddha told the Bhikkhus: 'It is not Brahma, nor Indra, nor the Four Great Kings who have come here to visit me. It is because Devadatta (a cousin of the Buddha who became a rival) made a large catapult on Mount Grdhrakuta (Vulture Peak Mountain) and attacked me with flying stones. Vajrapani (a bodhisattva who wields a vajra) used his vajra to shatter the stones in the air. At that time, Kimpila Yaksa (name of a Yaksa) failed to catch the shattered stones, so he struck himself. Because he generated a good thought, after his death, he was reborn in the Thirty-three Heavens of Great Victory (Trāyastriṃśa, a heaven in Buddhist cosmology). For this reason, he came to pay homage to me. I taught him the Dharma, and after he saw the truth, he returned to the heavens. Therefore, Bhikkhus! If you create black karma (unwholesome actions), you will receive black fruit (unwholesome results). If you create pure white karma (wholesome actions), you will receive pure white fruit (wholesome results). If you create mixed karma (a mixture of good and bad actions), you will surely receive mixed fruit (a mixture of good and bad results). You should abandon black and mixed karma and only accumulate white karma. You should learn in this way.' At that time, all the Bhikkhus became doubtful and said to the Buddha: 'Kimpila Yaksa sacrificed his life to protect the Buddha.' The Buddha said: 'It is not only today that he sacrificed his life for me, but in past lives he also sacrificed his life for me. You should listen carefully! Long ago, in the country of Varanasi (an ancient city in India), there was a king named Brahmadatta, who ruled the country with righteousness, without injustice or oppression. At that time, the world was pure, the people had no disasters, the five grains were abundant, and the people were at peace. At that time, not far from the city, there was a separate village with many gardens and forests.
勝妙花果，雜類諸鳥和鳴可愛。時有仙人住此林內，絕粒苦行唯食根果，被樹皮衣以禦寒暑。即於此處有一獵師，每持弓矢殺諸禽獸而自存養。而此獵師於時林間往仙人所，仙見歲寒往來疲乏，心生愍念，乃將根果與之令食，遂結恩義共為父子。是時獵師敬事仙人稱之為父，仙亦憐愍愛之如子。後於異時其梵授王清晨縱觀入鹿園中，時有野鹿驚怖悲鳴急投仙人，時王即便射殺此鹿。既見命終，仙乃發憤報彼王曰：『汝之惡性深非道理，彼鹿投我輒事屠害。』時王聞已極生瞋恚告諸臣曰：『若有世人于灌頂剎帝王加粗惡語，合科何罪？』群臣白王：『非法惡人合當死罪。』王曰：『然此仙人輕毀於我。』其時群臣欲害仙人，獵師近見便作是念：『我見命存，豈彼敢害大仙人也。』是時獵師即共決戰，仙人避走。時王爾時有大威勢，其時獵師便被王殺害。」佛言：「諸苾芻！汝意云何？時仙人者我身是也。時獵師者，即前身藥叉天神是也。當於爾時，已為我故喪失身命。今還為我遂便致死，石打我足流血如是不絕。」
世尊忍痛，爾時醫王侍縛迦，每日三時來詣佛所，其王舍城人及諸國商人貧富貴賤有信心正見者，皆與醫王同往佛所。時諸眾人白醫王言：「作何醫方？」醫王答言：「我解此方，其藥難得。」時阿難
【現代漢語翻譯】 現代漢語譯本：此地生長著美好的花果，各種各樣的鳥兒鳴叫，非常可愛。當時有一位仙人住在這片森林裡，斷絕穀物，只吃樹根和果實，用樹皮做的衣服來抵禦寒冷和暑熱。就在這裡，有一個獵人，每天拿著弓箭獵殺各種禽獸來維持生計。有一天，這個獵人在森林裡走向仙人所在的地方，仙人看到他年老體衰，往來疲憊，心中憐憫，就把樹根和果實給他吃，於是結下了恩義，像父子一樣。當時，獵人尊敬侍奉仙人，稱他為父親，仙人也憐憫愛護他，像對待自己的兒子一樣。後來有一天，梵授王（Brahmadatta，國王名）清晨巡視進入鹿園，當時有一隻野鹿驚恐悲鳴，急忙投奔仙人，國王立刻射殺了這隻鹿。仙人看到鹿被射殺，非常憤怒，斥責國王說：『你的惡性太深了，簡直沒有道理，那隻鹿投奔我，你竟然加以殺害。』國王聽了，非常生氣，告訴他的大臣們說：『如果有人用粗暴惡劣的言語冒犯灌頂剎帝利（Kshatriya，指經過灌頂儀式的國王），應該判什麼罪？』大臣們回答說：『這種非法惡人應該判處死罪。』國王說：『然而這個仙人輕視譭謗我。』當時，大臣們想要加害仙人，獵人看到后，心想：『我活著，他們怎麼敢加害大仙人呢。』當時，獵人就和他們決戰，仙人避開逃走了。當時國王非常有權勢，獵人就被國王殺害了。」佛陀說：「各位比丘！你們認為怎麼樣？當時的仙人就是我的前身。當時的獵人，就是前身的藥叉天神（Yaksa，一種守護神）。當時，他爲了我而喪失了生命。現在又爲了我而死，被石頭打傷了我的腳，血流不止。」 世尊忍受著疼痛，當時醫王侍縛迦（Jivaka，名醫）每天三次來拜訪佛陀，王舍城（Rajagrha，城市名）的人以及各國的商人們，無論貧富貴賤，只要有信心和正見的人，都和醫王一同前往佛陀所在的地方。當時眾人問醫王說：『有什麼醫治的方法嗎？』醫王回答說：『我知道這種方法，只是藥很難得到。』當時阿難（Ananda，佛陀的弟子）...
【English Translation】 English version: There grew beautiful flowers and fruits, and various kinds of birds sang sweetly and were lovely. At that time, there was a hermit living in this forest, abstaining from grains, eating only roots and fruits, and wearing tree bark clothing to protect himself from the cold and heat. Right there, there was a hunter who daily used his bow and arrows to kill various birds and beasts to sustain himself. One day, this hunter in the forest went to where the hermit was. The hermit saw him old and frail, weary from traveling back and forth, and felt compassion in his heart. He gave him roots and fruits to eat, and thus they formed a bond of kindness, like father and son. At that time, the hunter respectfully served the hermit, calling him father, and the hermit also pitied and loved him as his own son. Later, one morning, King Brahmadatta (Brahmadatta, name of a king) was inspecting the deer park when a wild deer, frightened and crying, rushed to the hermit. The king immediately shot and killed the deer. Seeing that it was dead, the hermit became angry and rebuked the king, saying, 'Your evil nature is deep and unreasonable. That deer sought refuge with me, yet you killed it.' The king, hearing this, became very angry and told his ministers, 'If someone uses rude and harsh words against an anointed Kshatriya (Kshatriya, refers to a king who has undergone the anointment ceremony), what crime should they be charged with?' The ministers replied, 'Such an unlawful and wicked person should be sentenced to death.' The king said, 'Yet this hermit has slighted and slandered me.' At that time, the ministers wanted to harm the hermit, but the hunter, seeing this, thought, 'While I live, how dare they harm the great hermit?' At that time, the hunter immediately engaged in battle, and the hermit fled to escape. The king at that time had great power, and the hunter was killed by the king.」 The Buddha said, 「Monks! What do you think? The hermit at that time was my former self. The hunter at that time was the Yaksa deity (Yaksa, a type of guardian deity) from a previous life. At that time, he lost his life for my sake. Now again, he has died for me, and a stone has struck my foot, causing blood to flow unceasingly.」 The World-Honored One endured the pain. At that time, the physician Jivaka (Jivaka, a famous doctor) came to visit the Buddha three times a day. The people of Rajagrha (Rajagrha, name of a city) and merchants from various countries, whether rich or poor, noble or humble, those with faith and right views, all went with the physician to where the Buddha was. At that time, the people asked the physician, 'What is the method of treatment?' The physician replied, 'I know this method, but the medicine is difficult to obtain.' At that time, Ananda (Ananda, the Buddha's disciple)...
陀問醫王曰：「是何藥草，難可求得？」答言：「此方用牛頭栴檀香，我先已於諸處求覓不得，縱令商人有者，怕未生怨王惡性，不敢出賣。王若須者，方始將出獻王。王若須香之日，無可與王必定被殺。何以故？為曾賣栴檀香來，已知有其香故。」時賣香商人在其眾中，聞侍縛迦所說，為世尊治病故，須栴檀香，便作是念：「未生怨王共提婆達多親愛，於世尊相嫉。若聞我與世尊牛頭栴檀香時，定當損我。」復作是念：「世尊是諸人天應供，我為此縱其身命被損，亦須奉上如來牛頭栴檀香。」即往取香來供養佛，䠒跪白言：「世尊！我得栴檀香來，世尊慈愍須當受取。」佛告具壽阿難陀言：「此大仁邊為受取栴檀香。」依命受得。商人生大歡喜，頭面禮佛退而還去。爾時世尊微笑，有五色光現青黃赤白，皆從口出，乃至其光于眉間入。廣如上說。時阿難陀以偈贊佛，廣說如前。
佛告阿難陀：「汝見彼商人心生歡喜，以牛頭栴檀香供養於我不？」阿難陀白佛言：「我見。」佛告阿難陀：「如彼商人，以無量善根敬信，舍施牛頭栴檀香，于未來世當證辟支佛果，名曰栴檀。因於我處生大歡喜，當得是報。」
爾時世尊得此檀香涂足，血猶不止。侍縛迦復白佛言：「用童女人乳汁涂點瘡上。」時諸苾芻心怪
不識童女乳汁，時具壽阿難陀問侍縛迦言：「何者是名童女乳汁？」答曰：「若婦人初妊胎生子者，是名童女乳汁。」爾時四眾往詣諸處，求覓童女乳汁，在王舍城中除提婆達多及諸近友，于餘外四眾處，皆求此乳。其提婆達多及諸惡友唱言：「汝等勿與乳汁。」當欲作厭魅幻化之法，自無與心障破一切人。爾時是王舍城中唯有一婦人，身自瘦小，初生孩子身亦瘦小，其母乳汁子食猶不得足，況故更與他人。時彼婦人聞佛世尊須童女乳汁，便作是念：「我若以用乳供養如來，我自瘦弱多有禍起：一者子當必死、二者提婆達多與王親近，及有宿舊朋友，聞與乳必當殺我。」復作是念：「若我身死並我子亡，為天人應供養者，念患足指疼痛，我當持乳將供養如來。」時彼婦人出乳置於銅器中，持將往如來所，頭面禮足䠒跪奉佛，白言：「世尊！我將女乳來，聞佛須童女乳，我今將來，愿佛受取此乳。」佛告阿難：「此女人心懷正信，汝當受取此乳。」時阿難陀依命受得，婦人頭面禮佛退還而去。爾時世尊微笑放五色光，其光遍滿三千，廣如上說。佛告阿難陀言：「汝見彼女人將乳來供養我不？」阿難陀白佛言：「世尊！我見。」佛復告阿難陀：「此人以歡喜心舍施乳來供養於我，以此無量善根，當來之世得證辟支佛果。」
【現代漢語翻譯】 現代漢語譯本： 不認識什麼是童女的乳汁，具壽阿難陀（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）問侍縛迦（Jivaka，古印度著名醫生）說：『什麼叫做童女的乳汁？』侍縛迦回答說：『如果婦人第一次懷孕生下的孩子，那（婦人產的）就叫做童女的乳汁。』當時，四眾弟子（比丘、比丘尼、優婆塞、優婆夷）四處尋找童女的乳汁，在王舍城（Rajagrha，古代印度摩揭陀國的首都）中，除了提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛教）和他的親近朋友之外，其餘四眾弟子處都在尋找這種乳汁。提婆達多和他的惡友們卻宣稱：『你們不要給他們乳汁。』他們想要施行厭魅幻化之法，自己不肯施與，還想障礙破壞所有人（的善行）。當時，王舍城中只有一位婦人，自己身體瘦小，初生的孩子身體也很瘦小，母親的乳汁孩子吃都還不夠，更何況再給別人。這時，那位婦人聽說佛世尊（Buddha，對佛陀的尊稱）需要童女的乳汁，便這樣想：『我如果用乳汁供養如來（Tathagata，佛陀的稱號之一），我自己瘦弱，可能會有很多禍事發生：一是我的孩子必定會死，二是提婆達多與國王親近，又有舊時的朋友，聽說我給了乳汁，必定會殺我。』她又想：『如果我身死，我的孩子也死了，爲了天人應該供養的人（佛陀），即使念及腳趾疼痛的疾病，我也應當拿著乳汁去供養如來。』當時，那位婦人擠出乳汁放在銅器中，拿著前往如來所在的地方，頭面禮拜佛足，跪著奉上乳汁，說道：『世尊！我將童女的乳汁拿來了，聽說佛需要童女的乳汁，我現在拿來，希望佛接受這乳汁。』佛告訴阿難：『這位女人心中懷有正信，你應當接受這乳汁。』當時，阿難陀遵照佛的命令接受了乳汁，婦人頭面禮拜佛，然後退了回去。這時，世尊微笑，放出五色光芒，光芒遍滿三千大千世界，廣闊的情景如前所述。佛告訴阿難陀說：『你看見那位女人拿著乳汁來供養我了嗎？』阿難陀回答佛說：『世尊！我看見了。』佛又告訴阿難陀：『這個人以歡喜心施捨乳汁來供養我，憑藉這無量的善根，將來會證得辟支佛果（Pratyekabuddha，又稱獨覺佛）。』
【English Translation】 English version: Not recognizing what 'virgin milk' was, the Venerable Ananda (one of the Buddha's ten principal disciples, known for his exceptional memory) asked Jivaka (a famous physician in ancient India), 'What is called 'virgin milk'?' Jivaka replied, 'If a woman gives birth to her first child, that (milk produced by the woman) is called 'virgin milk'.' At that time, the fourfold assembly (bhikshus, bhikshunis, upasakas, and upasikas) searched everywhere for virgin milk. In Rajagrha (the capital of the ancient Indian kingdom of Magadha), except for Devadatta (the Buddha's cousin who later betrayed Buddhism) and his close friends, the rest of the fourfold assembly were seeking this milk. Devadatta and his evil friends proclaimed, 'You must not give them the milk!' They intended to perform the magic of aversion and illusion, refusing to give themselves and wanting to obstruct and destroy everyone (else's good deeds). At that time, there was only one woman in Rajagrha who was thin and weak, and her newborn child was also thin and weak. The mother's milk was not even enough for the child to eat, let alone give to others. Then, that woman heard that the Buddha (Buddha, an honorific title for the Buddha) needed virgin milk, and she thought, 'If I use the milk to offer to the Tathagata (Tathagata, one of the Buddha's titles), I am weak and may have many misfortunes: first, my child will surely die; second, Devadatta is close to the king and has old friends, and if they hear that I gave the milk, they will surely kill me.' She thought again, 'Even if I die and my child dies, for the sake of the one who should be worshiped by gods and humans (the Buddha), even if I suffer from the pain of a toe ailment, I should take the milk to offer to the Tathagata.' At that time, that woman squeezed out the milk and put it in a copper vessel, and took it to where the Tathagata was. She bowed her head to the Buddha's feet, knelt down, and offered the milk, saying, 'World Honored One (Bhagavan, another title for the Buddha)! I have brought the virgin milk. I heard that the Buddha needs virgin milk, and now I bring it, hoping that the Buddha will accept this milk.' The Buddha told Ananda, 'This woman has true faith in her heart, you should accept this milk.' At that time, Ananda obeyed the Buddha's command and accepted the milk. The woman bowed her head to the Buddha and then retreated. At that time, the World Honored One smiled and emitted five-colored rays of light, which filled the three thousand great thousand worlds, the vast scene as described before. The Buddha told Ananda, 'Did you see that woman bringing milk to offer to me?' Ananda replied to the Buddha, 'World Honored One! I saw it.' The Buddha further told Ananda, 'This person offered milk to me with a joyful heart, and by virtue of this immeasurable good root, in the future she will attain the fruit of a Pratyekabuddha (Pratyekabuddha, also known as a solitary Buddha).'
時佛世尊瀝乳涂瘡血流不息，諸方苾芻及梵志等，聞佛患瘡皆來佛所，或有涂香粖香安於瘡上，種種醫療竟不能差。爾時具壽十力迦攝波，以真實語發大誓願：「若佛世尊，於一切眾生普作子想，實不虛者，令血止息瘡得平復。」作是愿已，血便止息瘡即除差。時諸苾芻、苾芻尼、鄔波索迦、鄔波斯迦及王舍城一切道俗，皆大歡喜踴躍無量。唯提婆達多與未生怨王，並拘迦里迦惡苾芻等，心不歡喜，口云：「得病差者，誠為善哉，因此能有諸善根故。」時諸苾芻皆生疑惑，唯佛世尊能斷除之。諸苾芻白佛言：「世尊！有何因緣？十力迦攝發誓愿已，血流止息瘡得除差。」
佛告諸苾芻：「非但今日有此因緣，過去世時亦有此事。汝應諦聽！乃往過去我被毒瘡，彼發實語已得除差。乃往昔時於一山野有一大村，去村不遠有大叢林，多饒根果。異類諸鳥在此棲游，出和雅音甚可愛樂。有一仙人止住其中，但食根果飲清流水，被樹皮衣專持神咒，於此村內有一長者，在於宗族娶一女人，以為夫妻共為歡樂，於後不久妻便有娠。歲月滿已誕生一子，滿三七日設會立名，字之喜樂。長成已，或時經行、或時坐臥、常思善事、常行善業。時彼村人見彼喜樂號名法愛，謂求善故。時時往詣仙人所承事供養，眾人見彼愛
【現代漢語翻譯】 現代漢語譯本： 當時，佛世尊的乳瘡破裂，血流不止。各地的比丘和梵志等，聽說佛陀生了瘡，都來到佛陀的住所，有人塗抹香粖香在瘡上，用各種方法治療都不能痊癒。這時，具壽十力迦攝波（具壽：對年長有德比丘的尊稱；十力迦攝波：人名）以真實語發大誓願：『如果佛世尊，對於一切眾生都普遍地當作自己的子女看待，真實不虛的話，就讓血止住，瘡得以平復。』發了這樣的誓願后，血便止住了，瘡也立刻痊癒。當時，各位比丘、比丘尼、鄔波索迦（男居士）、鄔波斯迦（女居士）以及王舍城的一切僧俗，都非常歡喜，踴躍不已。只有提婆達多（人名）和未生怨王（人名），以及拘迦里迦（人名）等惡比丘，心中不歡喜，口中卻說：『（佛陀）得病痊癒，確實是好事，因為這樣才能有各種善根。』當時，各位比丘都產生了疑惑，只有佛世尊能夠斷除這些疑惑。各位比丘對佛說：『世尊！是什麼因緣，十力迦攝波發誓愿后，血流就止住了，瘡也痊癒了呢？』 佛告訴各位比丘：『不只是今天有這樣的因緣，過去世時也有這樣的事。你們應該仔細聽！過去世時，我曾被毒瘡所苦，他發了真實語后，我的瘡就痊癒了。過去很久以前，在一個山野里，有一個大村莊，離村莊不遠的地方有一大片叢林，有很多的樹根和果實。各種不同的鳥類在這裡棲息遊玩，發出和諧悅耳的聲音，非常可愛。有一位仙人居住在其中，只吃樹根和果實，飲用清澈的流水，穿著樹皮做的衣服，專心持誦神咒。在這個村莊里，有一位長者（長者：富裕且有地位的人），在宗族中娶了一個女人，作為夫妻共同生活，非常快樂。不久之後，妻子就懷孕了。歲月流逝，生下了一個兒子，滿了二十一天後，設宴慶祝併爲他取名，叫做喜樂。喜樂長大后，有時行走，有時坐臥，常常思考善良的事情，常常做善良的事業。當時，村裡的人看到喜樂，就稱他為法愛，意思是追求善良。他時常前往仙人的住所，承事供養仙人，眾人看到他愛
【English Translation】 English version: At that time, the World-Honored Buddha's (Bhagavan) breast sore ruptured, and blood flowed continuously. Bhikshus (monks) and Brahmanas (ascetics) from various regions, hearing that the Buddha had a sore, all came to the Buddha's residence. Some applied fragrant powders and perfumes to the sore, but various treatments were unable to heal it. At that time, the Venerable Dasabalakashyapa (Dasabalakashyapa: a proper name), with truthful words, made a great vow: 'If the World-Honored Buddha universally regards all sentient beings as his own children, and this is truly not false, then may the blood stop flowing and the sore be healed.' After making this vow, the blood immediately stopped, and the sore was cured. At that time, all the Bhikshus, Bhikshunis (nuns), Upasakas (male lay devotees), Upasikas (female lay devotees), and all the clergy and laity of Rajagriha (a city in ancient India), were greatly delighted and rejoiced immeasurably. Only Devadatta (a proper name) and King Ajatashatru (a proper name), along with the evil Bhikshus such as Kokalika (a proper name), were not happy in their hearts, but said with their mouths: 'That (the Buddha) has recovered from the illness is indeed good, because this can lead to various good roots.' At that time, all the Bhikshus had doubts, which only the World-Honored Buddha could dispel. The Bhikshus said to the Buddha: 'World-Honored One! What is the cause and condition that, after Dasabalakashyapa made the vow, the blood flow stopped and the sore was healed?' The Buddha told the Bhikshus: 'It is not only today that there is this cause and condition, but there was also such a thing in the past. You should listen carefully! In the past, I was afflicted by a poisonous sore, and after he spoke truthfully, my sore was healed. In the distant past, in a mountain wilderness, there was a large village, and not far from the village was a large forest, abundant with roots and fruits. Various kinds of birds lived and played here, emitting harmonious and pleasant sounds, which were very delightful. There was a hermit dwelling in it, who only ate roots and fruits, drank clear water, wore clothes made of tree bark, and single-mindedly recited mantras. In this village, there was a householder (a wealthy and influential person), who married a woman from his clan, and they lived together as husband and wife, very happily. Not long after, the wife became pregnant. As the years passed, she gave birth to a son, and after twenty-one days, they held a feast and named him Joyful. After Joyful grew up, sometimes walking, sometimes sitting, he often thought of good things, and often did good deeds. At that time, the villagers saw Joyful and called him Dharma-love, meaning seeking goodness. He often went to the hermit's residence to serve and make offerings to the hermit, and the people saw that he loved
樂仙人勤修練行，復號其名以為練行。當於后時彼長者子身患毒瘡，以種種藥及諸咒法療治不差，然其父母將子共往詣仙人所白言：『仙人！侍者今患瘡極困，當愿療治。』時彼仙人即作實語發願：『今此長者子，于親于怨皆生平等無有異心。若是實言，毒當除愈。』發此愿已，毒瘡當時即得除愈。」佛告諸苾芻：「汝意云何？爾時長者子者，即我身是。時仙人者，即十力大迦葉身是，于彼時中為發真實愿故，病得除愈；今時亦復如是。」
時提婆達多意生悔過：「我于喬答摩沙門，以石擊打不能損害，無益於事，眾人皆知虛獲惡名。」其提婆達多即于樹下，結跏趺坐諦自思惟。時諸苾芻見提婆達多已，各共籌量思惟議論：「提婆達多於如來所有如是嗔恨，以石擊打如來。」時孤迦里迦苾芻是提婆達多朋友，告諸苾芻：「汝具壽等不能諦思非語即語，汝等不見提婆達多今在彼樹住於四禪，是大人者不作惡事。」時苾芻等心生疑惑，唯佛世尊能斷疑惑。諸苾芻白佛言，如上所說。時提婆達多朋友苾芻孤迦里迦等見白佛已，訶諸苾芻：「汝等自無羞恥，即說我提婆達多雲作惡事。」佛告諸苾芻：「孤迦里迦往昔之時亦復即說無羞恥事。汝等諦聽！如往昔之時，于王舍城有王，先立敕條令事王人，置兩摩舍那：一著丈
【現代漢語翻譯】 現代漢語譯本 樂仙人勤奮地修行，又用『練行』作為他的名字。後來，一位長者的兒子身患惡瘡，用各種藥物和咒語治療都無效。於是他的父母帶著兒子一同去拜訪仙人，說道：『仙人！我的兒子現在被惡瘡折磨得很痛苦，希望您能幫他治療。』當時那位仙人就說了真實的話，併發愿說：『現在我對這位長者的兒子，無論是親是怨，都一視同仁，沒有分別心。如果我說的是真話，他的毒瘡應當痊癒。』發了這個愿之後，毒瘡當時就痊癒了。」佛告訴各位比丘：『你們覺得怎麼樣？當時那位長者的兒子，就是我的前身。當時的仙人，就是具有十種力量的大迦葉。在那個時候，因為他發了真實的愿，所以病才能痊癒；現在也是一樣。』 當時提婆達多心中生起悔意：『我用石頭擊打喬答摩沙門，卻不能傷害他，毫無用處，眾人皆知，我只是白白地落得惡名。』於是提婆達多就在樹下結跏趺坐，認真地思考。當時各位比丘看見提婆達多后，各自商量議論：『提婆達多對如來懷有如此的嗔恨，竟然用石頭擊打如來。』當時孤迦里迦比丘是提婆達多的朋友，他告訴各位比丘：『各位具壽，你們不能仔細思考，把不是事實的話當成事實。你們沒看見提婆達多現在在那棵樹下安住在四禪之中嗎？像他這樣的大人物是不會做壞事的。』當時比丘們心中產生疑惑，只有佛世尊才能消除疑惑。各位比丘向佛稟告了以上所說的情況。當時提婆達多的朋友比丘孤迦里迦等人聽見比丘們向佛稟告后，斥責各位比丘：『你們自己不知羞恥，竟然說我的朋友提婆達多做了壞事。』佛告訴各位比丘：『孤迦里迦在過去的時候也說過不知羞恥的話。你們仔細聽！在過去的時候，在王舍城有一個國王，先頒佈敕令，命令侍奉國王的人，設定兩個摩舍那（墳場）：一個放死去的丈
【English Translation】 English version The hermit Loka diligently practiced asceticism and was also known by the name 'asceticism'. Later, a wealthy man's son suffered from a poisonous sore, which did not heal despite various medicines and spells. His parents took him to the hermit and said: 'O hermit! This attendant is suffering greatly from a sore; we hope you will heal him.' At that time, the hermit spoke truthfully and made a vow: 'Now, towards this wealthy man's son, I have equal regard for both friend and foe, without any difference in my mind. If this is the truth, may the poison be healed.' After making this vow, the poisonous sore was immediately healed.' The Buddha told the Bhikshus (monks): 'What do you think? That wealthy man's son was myself. That hermit was the great Kashyapa (one of the ten great disciples of Buddha) with the ten powers. At that time, because he made a truthful vow, the illness was healed; it is the same now.' At that time, Devadatta (Buddha's cousin, known for his attempts to harm the Buddha) felt remorse: 'I struck the Shramana (wandering ascetic) Gautama (Buddha's family name) with a stone but could not harm him. It was useless, and everyone knows that I have gained a bad reputation for nothing.' Then Devadatta sat cross-legged under a tree and contemplated earnestly. When the Bhikshus saw Devadatta, they discussed and pondered: 'Devadatta has such hatred for the Tathagata (Buddha), that he struck the Tathagata with a stone.' At that time, the Bhikshu Kokalika (a disciple of Buddha) , who was a friend of Devadatta, told the Bhikshus: 'Venerable ones, you cannot think carefully and are taking non-facts as facts. Don't you see that Devadatta is now abiding in the four Dhyanas (meditative states) under that tree? Such a great man would not do evil deeds.' At that time, the Bhikshus were doubtful, and only the Buddha, the World Honored One, could dispel their doubts. The Bhikshus reported to the Buddha what had been said. When Devadatta's friend, the Bhikshu Kokalika and others, heard the Bhikshus reporting to the Buddha, they rebuked the Bhikshus: 'You are shameless to say that my friend Devadatta has done evil deeds.' The Buddha told the Bhikshus: 'Kokalika also spoke shameless words in the past. Listen carefully! In the past, in Rajagriha (ancient city in India) there was a king who first issued an edict, ordering those who served the king to set up two Mashanas (cremation grounds): one for the dead of a certain height
夫、一著婦人。丈夫尸林著女婦，女婦尸林著丈夫。爾時後有一黃門死，將往深摩舍那，其丈夫尸林守人不令放著，其婦女屍林亦不聽著，二俱無處。于王舍城不遠，有一林所，花樹林果茂盛可愛，有諸雜鳥出和雅音。有一仙人居止其中，根果為食飲清泉水被樹皮衣。近彼方所耕地之處，有楩麻樹，其人將此死屍置楩麻樹下。時有野犴聞死屍臭，尋氣而來即食死人。有一老烏在於楩麻樹上藏隱而住，便自思惟：『我今好贊野犴，彼應與我少多餐食。』老烏以頌讚曰：
「『汝胸如師子， 腰復似牛王； 我禮獸中主， 與我食餐者。』
「爾時野犴遍觀察已，以頌答曰：
「『誰居叢上樹， 後生中最勝； 身色照諸處， 如寶作一團。』
「老烏又以頌讚曰：
「『我多有用具， 故為見汝來； 今我禮獸王， 有殘食與我。』
「野犴還以頌答曰：
「『汝項如孔雀， 烏鳥甚可愛； 聲鳴最勝妙， 任汝來取食。』
「時烏下樹，共彼野犴同食死人。彼仙人見已，還作頌曰：
「『多時見汝等， 共合無羞者； 樹中最上音， 所食人中賤。』
「老烏聞此語已，復以頌答曰：
「『師子孔雀餐， 共食最上者；
【現代漢語翻譯】 現代漢語譯本 話說，有一個婦人。丈夫死後被棄置於尸林（śivavana，墓地）由女子看守，女子死後被棄置於尸林由丈夫看守。當時，後來有一個黃門（宦官）死了，人們把他送到深摩舍那（śmaśāna，墓地），但丈夫尸林的看守人不讓放置，婦女屍林的看守人也不允許放置，兩邊都沒有地方可去。在王舍城（Rājagṛha）不遠的地方，有一片林地，花樹繁茂，果實纍纍，非常可愛，各種鳥兒發出和諧美妙的聲音。有一位仙人居住在那裡，以樹根和果實為食物，飲用清澈的泉水，身穿樹皮做的衣服。靠近那片地方的耕地旁邊，有一棵楩麻樹。人們將這具屍體放置在楩麻樹下。當時，有一隻野犴（豺）聞到死屍的臭味，循著氣味而來，便開始吃死人。有一隻老烏鴉藏身在楩麻樹上，便自己思忖：『我今天最好讚美一下這隻野犴，它應該會給我一些食物。』老烏鴉用頌歌讚美道： 『你的胸膛像獅子一樣雄壯，腰身又像牛王一樣有力；我禮敬您，獸中之王，請您分給我一些食物。』 當時，野犴四處觀察后，用頌歌回答說： 『是誰居住在樹叢之上，是後生中最優秀的；身色光彩照人，像寶玉匯聚成一團。』 老烏鴉又用頌歌讚美道： 『我有很多用得著你的地方，所以特意來拜見您；現在我禮敬您，獸中之王，請您把剩下的食物分給我一些。』 野犴也用頌歌回答說： 『你的脖子像孔雀一樣美麗，烏鴉啊，你真是太可愛了；鳴叫的聲音最是美妙動聽，隨你來取食吧。』 當時，烏鴉從樹上飛下來，和那隻野犴一起分享死人的屍體。那位仙人看到這一幕後，也作了一首頌歌： 『我經常看到你們這些，聚集在一起毫無羞恥之心的傢伙；樹上發出最美妙聲音的鳥兒，卻在吃著人中最卑賤的屍體。』 老烏鴉聽到這些話后，又用頌歌回答說： 『獅子和孔雀也吃東西，一起分享食物的都是最優秀的；』
【English Translation】 English version Once, there was a woman. After her husband died, he was placed in the śivavana (cemetery) and guarded by the woman. When the woman died, she was placed in the śivavana and guarded by the husband. At that time, a eunuch died and was taken to the śmaśāna (cremation ground), but the guardian of the husband's śivavana would not allow him to be placed there, nor would the guardian of the woman's śivavana allow it. There was nowhere for him to go. Not far from Rājagṛha (Wangshe City), there was a forest, lush with flowering trees and abundant fruits, very lovely, with various birds making harmonious and beautiful sounds. A hermit lived there, eating roots and fruits, drinking clear spring water, and wearing clothes made of tree bark. Near that place, by a cultivated field, there was a Cedrela sinensis tree. People placed the corpse under the Cedrela sinensis tree. At that time, a jackal smelled the stench of the corpse, followed the scent, and began to eat the dead person. An old crow, hiding in the Cedrela sinensis tree, thought to itself: 'It would be good for me to praise this jackal, and it should give me some food.' The old crow praised with a verse: 'Your chest is like a lion's, your waist is like a bull king's; I salute you, lord of beasts, give me some food.' At that time, the jackal looked around and replied with a verse: 'Who dwells in the treetops, the most excellent of later births; your body shines everywhere, like a treasure gathered into one.' The old crow again praised with a verse: 'I have many uses for you, so I have come to see you; now I salute you, king of beasts, give me some leftover food.' The jackal also replied with a verse: 'Your neck is like a peacock's, crow, you are very lovely; your voice is most beautiful and pleasant, come and take food as you please.' At that time, the crow came down from the tree and shared the corpse with the jackal. When the hermit saw this, he also composed a verse: 'I have often seen you, gathering together without any shame; the bird with the most beautiful voice in the trees is eating the most vile of corpses.' When the old crow heard these words, it replied with a verse: 'Lions and peacocks also eat, those who share food are the most excellent;'
禿人於此來， 關爾何物事？』
「爾時仙人嗔已，還以頌答曰：
「『老烏鳥中卑， 野犴獸中賤； 楩麻不堪樹， 黃門人中下。 地中三角丑， 看此不識羞。』
「時老烏起大嗔心，即往仙人祭火壇中，四邊觀望無可損處，以糞污其壇中，撥水瓶破便即走去。時彼仙人歸來，唯見祭火壇中糞穢不凈、水瓶被撥打破。仙人觀察，乃知是烏糞穢及打破水瓶，即說頌曰：
「『如彼獰惡物， 無羞多嗔者； 壞我祭火壇， 復打水瓶碎。 是類非是類， 一切莫共言； 應言少共說， 無言最安樂。』」
爾時世尊告諸苾芻：「汝意云何。爾時仙人者，即我身是。老烏者，提婆達多是。彼朋友者，惡苾芻孤迦里迦是，於此時中非是而說、無羞而說。」
爾時諸苾芻心生疑惑：「唯愿世尊廣說因緣，世尊共提婆達多，宿世以來因何有惡？」爾時世尊告諸苾芻：「汝等諦聽！乃往昔時近此海邊有一共命之鳥，一身兩頭：一鳥名法、一名非法。其非法鳥當時眠睡，法鳥眠覺，見流水上有一甘果，逐流而來嘴以取之，作是念：『彼既睡眠，我今欲喚睡覺共食？為復自食？』復作是念：『為同一身，我若食已彼亦得飽。』即便食之。后時非法睡覺已，見
【現代漢語翻譯】 現代漢語譯本： 『你這禿頭到這裡來，關你什麼事？』
當時仙人生氣了，用偈頌回答說：
『老烏鴉是鳥中最卑賤的，野狼是獸中最下賤的；楩樹和麻都不堪造就，太監是人中最下等的。你的臉像地裡三個角的醜陋東西，看到了還不覺得羞恥。』
當時老烏鴉生起很大的嗔恨心，就到仙人祭祀的火壇中，四處觀看沒有可以破壞的地方，就用糞便玷污了火壇，撥倒水瓶就跑走了。當時那位仙人回來，只看見祭祀的火壇中糞便污穢不乾淨，水瓶也被撥倒打破了。仙人觀察后，知道是烏鴉的糞便污穢以及打破了水瓶，就說了偈頌：
『像那兇惡的傢伙，沒有羞恥而且多嗔恨；毀壞我的祭火壇，又打碎了我的水瓶。這種人不是同類，一切都不要和他說話；應該說就少說，不說最為安樂。』
當時世尊告訴各位比丘：『你們認為怎麼樣？當時的仙人，就是我的前身。老烏鴉，就是提婆達多（Devadatta，佛陀的堂兄弟，也是佛陀的弟子，後背叛佛陀） 。他的朋友，就是惡比丘孤迦里迦（Kokālika，佛教中的一位比丘，以誹謗舍利弗和目犍連而聞名） ，在這個時候說不實之語，毫無羞恥地說謊。』
當時各位比丘心中產生疑惑：『希望世尊詳細解說其中的因緣，世尊和提婆達多，從前世以來因為什麼有惡緣？』當時世尊告訴各位比丘：『你們仔細聽！從前很久以前，靠近這海邊有一隻共命鳥（Jīvaka bird，擁有共同生命的鳥） ，一個身體兩個頭：一個鳥名叫法，一個名叫非法。那隻名叫非法的鳥當時正在睡覺，名叫法的鳥醒來，看見流水上有一個甘甜的果實，順著水流而來，就用嘴取來吃了，心想：『它既然在睡覺，我現在要叫醒它一起吃嗎？還是自己吃掉呢？』又想：『因為是同一個身體，我如果吃了它也會飽。』就把它吃了。後來非法睡醒了，看見
【English Translation】 English version: 『What business is it of yours, bald man, coming here?』
Then the ṛṣi (sage, ascetic), being angry, replied with a verse:
『The old crow is the lowest among birds, the wild jackal the meanest among beasts; the Pien and hemp are useless as trees, the eunuch the lowest among men. Your face is like an ugly three-cornered thing in the ground; looking at this, you feel no shame.』
Then the old crow, with great anger in its heart, went to the ṛṣi』s fire altar, looked around on all sides, and finding nothing to damage, defiled the altar with dung, knocked over the water pot, and ran away. When the ṛṣi returned, he saw only that the fire altar was unclean with dung and the water pot had been knocked over and broken. The ṛṣi observed and knew that it was the crow』s dung and the breaking of the water pot, and he spoke this verse:
『Like that fierce and evil thing, shameless and full of anger; it has ruined my fire altar and broken my water pot. This kind is not our kind; let us not speak with it at all; if we must speak, let us speak little; to be silent is the greatest happiness.』
Then the Bhagavan (Blessed One, the Buddha) told the bhikṣus (monks): 『What do you think? The ṛṣi of that time was myself. The old crow was Devadatta (佛陀的堂兄弟，也是佛陀的弟子，後背叛佛陀). His friend was the evil bhikṣu Kokālika (佛教中的一位比丘，以誹謗舍利弗和目犍連而聞名), who at this time speaks what is not true, speaks shamelessly.』
Then the bhikṣus were filled with doubt: 『We beseech the Bhagavan to explain the cause and condition in detail. Why has the Bhagavan had evil relations with Devadatta since past lives?』 Then the Bhagavan told the bhikṣus: 『Listen carefully! In the past, near this sea, there was a Jīvaka bird (擁有共同生命的鳥), one body with two heads: one bird was named Dharma, and the other was named Adharma. The bird named Adharma was sleeping at that time, and the bird named Dharma awoke and saw a sweet fruit on the flowing water, carried by the stream, and took it with its beak, thinking: 『Since it is sleeping, should I wake it up to eat together? Or should I eat it myself?』 Again, it thought: 『Since we are the same body, if I eat it, it will also be full.』 And so it ate it. Later, Adharma awoke and saw
法有異復聞香氣，怪而問曰：『是何香氣？』答曰：『我食甘果。』復問：『果今何在？』報言：『非法！為汝睡眠，此已食訖。』答曰：『如汝所作非是好也，我自知時。』后時法鳥眠睡之次，非法見一毒果於水上流，引嘴往取食之，二俱迷悶心狂昏亂。爾時非法即設誓言：『當來所生之處生生世世，共汝相害常共為怨。』時法答曰：『愿我生生世世，常共汝為善友。』」爾時世尊告諸苾芻：「汝意云何？時法鳥者即我身是，非法者即提婆達多是，于彼時中始生怨結，我常行利益之心，天授常懷損害之意。」
佛告諸苾芻：「乃往過去于婆羅痆斯有王名曰白膠香，統化其國，其國豐熟人民熾盛，皆得安樂。近彼國界有一王女，共為婚娶，娛樂遊戲住此歡樂。后時懷妊乃生一女，其女漸漸長大。乃復有娠，月滿以後便生一子，形貌端嚴人所樂見。親族聚會，為子召諸臣議論，為彼日初出時生其孩子，故號名初。付八乳母侍養孩子(廣如前說)，如是將養用諸乳酪生酥醍醐等，其子如蓮花在水速疾長大。后令入學，教其文字歷數算計，種種伎藝工巧之法、乘象之事，弓弩箭射等法、王法之事，皆悉明解。后時老王立為太子。老王先有一上宮王妃名曰達摩，復有一大臣名曰宰牛，老王甚大憐愛倚付其臣。時王共上宮
【現代漢語翻譯】 現代漢語譯本：法鳥又聞到異樣的香氣，感到奇怪便問道：『這是什麼香氣？』非法鳥回答說：『我吃了甘美的果子。』法鳥又問：『果子現在在哪裡？』非法鳥回答說：『已經沒有了！你睡覺的時候，我已經吃完了。』法鳥回答說：『你這樣做不好，我自有分寸。』後來，法鳥睡覺的時候，非法鳥看見一個毒果漂在水上，便用嘴去取來吃了，結果兩個都昏迷不醒，心神狂亂。這時，非法鳥就發誓說：『將來我所出生的地方，生生世世都要與你互相殘害，永遠結為仇怨。』當時法鳥回答說：『愿我生生世世，都與你做善良的朋友。』這時，世尊告訴各位比丘：『你們認為怎麼樣？當時的法鳥就是我的前身，非法鳥就是提婆達多（Devadatta，佛陀的堂兄弟，也是佛陀的弟子，後背叛佛陀）的前身，從那時起就開始結下怨仇，我常常想著利益他，提婆達多常常懷著損害我的心思。』 佛陀告訴各位比丘：『過去很久以前，在波羅奈國（Varanasi，古印度城市，是印度教和佛教的聖地）有一個國王，名叫白膠香（Bái Jiāo Xiāng），統治著他的國家，他的國家物產豐富，人民興旺，都能夠安居樂業。靠近他的國境，有一個國王的女兒，白膠香國王與她結婚，一起娛樂嬉戲，生活得非常快樂。後來王妃懷孕，生了一個女兒，女兒漸漸長大。之後王妃又懷孕，足月後生了一個兒子，相貌端正，人見人愛。親族們聚在一起，為這個孩子召集各位大臣商議，因為這個孩子是在太陽剛出來的時候出生的，所以給他取名叫初（Chū）。國王安排八個乳母來侍候孩子（詳細情況如前所述），用各種乳酪、生酥、醍醐等來餵養他，這個孩子就像蓮花在水中一樣迅速成長。後來讓他入學，教他文字、曆法、算術，各種技藝、工巧之法、駕馭大象，弓箭射擊等技術，以及治理國家的方法，都全部明白瞭解。後來老國王立他為太子。老國王之前有一個上宮王妃，名叫達摩（Dámó），還有一個大臣名叫宰牛（Zǎi Niú），老國王非常憐愛他，把很多事情都委託給他。當時國王和上宮王妃
【English Translation】 English version: The Dharma bird again smelled a strange fragrance, and feeling strange, asked: 'What is this fragrance?' The Non-Dharma bird replied: 'I ate a sweet fruit.' The Dharma bird asked again: 'Where is the fruit now?' The Non-Dharma bird replied: 'It's gone! While you were sleeping, I already finished eating it.' The Dharma bird replied: 'What you did is not good, I know my limits.' Later, when the Dharma bird was asleep, the Non-Dharma bird saw a poisonous fruit floating on the water, and used its beak to take it and eat it, resulting in both of them becoming unconscious and their minds deranged. At this time, the Non-Dharma bird made a vow: 'In the future, wherever I am born, in every life, I will harm you and be your enemy forever.' At that time, the Dharma bird replied: 'May I, in every life, always be your good friend.' At this time, the World Honored One told the Bhikshus (Bhikkhus, Buddhist monks): 'What do you think? The Dharma bird at that time was my past self, and the Non-Dharma bird was Devadatta (Devadatta, Buddha's cousin and disciple who later betrayed him), from that time onwards, the enmity began. I always think of benefiting him, while Devadatta always harbors the intention of harming me.' The Buddha told the Bhikshus (Bhikkhus, Buddhist monks): 'In the distant past, in Varanasi (Varanasi, an ancient Indian city, a holy place for Hinduism and Buddhism) there was a king named Bai Jiao Xiang (Bái Jiāo Xiāng), who ruled his country. His country was rich in resources, the people were prosperous, and they were all able to live in peace and happiness. Near his border, there was a king's daughter, whom King Bai Jiao Xiang married. They enjoyed themselves together and lived very happily. Later, the queen became pregnant and gave birth to a daughter, who gradually grew up. After that, the queen became pregnant again, and after a full term, gave birth to a son, who was handsome and loved by everyone. The relatives gathered together and summoned the ministers to discuss the matter for the child, because the child was born when the sun was just rising, so they named him Chu (Chū). The king arranged for eight wet nurses to attend to the child (as described in detail earlier), and used various cheeses, clarified butter, ghee, etc. to feed him. The child grew rapidly like a lotus flower in water. Later, he was sent to school to learn writing, calendar, arithmetic, various skills, craftsmanship, riding elephants, archery, and the methods of governing the country, all of which he understood completely. Later, the old king made him the crown prince. The old king previously had a queen of the upper palace named Damo (Dámó), and a minister named Zai Niu (Zǎi Niú), whom the old king loved very much and entrusted with many matters. At that time, the king and the queen of the upper palace
遊戲，后時懷妊，相師佔之必生一子，當定殺王自取王位。后時王患，用諸根苗葉花果種種藥草醫療，病不能除。大王便作是念：『今須建立太子安住王位，我若死後太子必殺我上宮。』復作是念：『我作何計挍？』即喚太臣平章，多與受用資具財物，便寄達摩分付臣邊，令其覆護，告言：『汝是我親近大臣，其達摩夫人者，是我親近夫人。我今自知身決定死，若死已后太子正住位時，汝應慈念當須擁護，莫令殺卻達摩夫人。』臣白王言：『我作如是，必不令殺達摩夫人。』王即說頌言：
「『積聚皆消散， 崇高必墮落； 合會終別離， 有命咸歸死。』
「說此頌已即便命終。作諸幡花寶塔殯王已了，便建立太子為大王。
根本說一切有部毗奈耶破僧事卷第十八 大正藏第 24 冊 No. 1450 根本說一切有部毗奈耶破僧事
根本說一切有部毗奈耶破僧事卷第十九
大唐三藏法師義凈奉 制譯
「是時太子既登位已，告諸群臣曰：『汝等殺卻達摩。』時宰牛大臣白大王言：『不作觀察，無事何故即殺達摩？身現懷妊，未審生男或是生女，若生男時方可殺卻。』時王答大臣言：『如是亦得，汝當自看。』時達摩月滿以後即生一男，其同日時，有一采魚師婦乃
【現代漢語翻譯】 現代漢語譯本： 王后後來懷孕了，相士占卜說必定生一個兒子，將來會殺死國王並篡奪王位。後來國王生病了，用各種草藥的根、莖、葉、花、果等來治療，但病情無法消除。國王便這樣想：『現在需要確立太子並讓他安穩地繼承王位，我死後太子一定會殺掉我的上宮（指王后）。』他又想：『我該怎麼辦呢？』於是召來太臣（高級大臣）商議，給予他許多受用之物和財物，委託他照顧達摩（Dharma，此處指王后名字），讓他保護她，並告訴他說：『你是我親近的大臣，這位達摩夫人，也是我親近的夫人。我現在自知必定會死，如果我死後太子正式繼位，你應當慈悲憐憫，務必保護她，不要讓她被殺掉。』大臣對國王說：『我會照您說的做，一定不會讓達摩夫人被殺掉。』國王於是說了這首偈頌： 『積聚終將消散，崇高必定墮落； 合會終會別離，有生命者都將歸於死亡。』 說完這首偈頌后，國王就去世了。人們製作各種幡旗、鮮花和寶塔來安葬國王，喪事完畢后，便擁立太子為大王。 《根本說一切有部毗奈耶破僧事》卷第十八 大正藏第24冊 No. 1450 《根本說一切有部毗奈耶破僧事》 《根本說一切有部毗奈耶破僧事》卷第十九 大唐三藏法師義凈 奉 旨譯 這時，太子已經登基為王，告訴各位大臣說：『你們去殺掉達摩（Dharma，此處指王后名字）。』當時擔任宰牛大臣的大臣對大王說：『不作觀察，無事為何要殺達摩？她現在懷有身孕，還不知道是生男孩還是生女孩，如果是生男孩，那時再殺掉也不遲。』國王回答大臣說：『這樣也可以，你應當自己看著辦。』後來達摩足月後生了一個男孩，在同一天，有一位捕魚人的妻子也...
【English Translation】 English version: The queen later became pregnant, and a fortune teller predicted that she would definitely give birth to a son who would kill the king and usurp the throne. Later, the king fell ill, and he was treated with various herbal roots, stems, leaves, flowers, and fruits, but his condition could not be cured. The king then thought: 'Now I need to establish the crown prince and let him securely inherit the throne. After I die, the crown prince will definitely kill my chief consort (referring to the queen).' He further thought: 'What should I do?' So he summoned the chief minister for consultation, gave him many things to enjoy and wealth, entrusted him to take care of Dharma (here referring to the queen's name), and asked him to protect her, telling him: 'You are my close minister, and this Lady Dharma is also my close consort. I now know that I will definitely die. If the crown prince officially ascends the throne after my death, you should be compassionate and must protect her, and do not let her be killed.' The minister said to the king: 'I will do as you say, and I will definitely not let Lady Dharma be killed.' The king then spoke this verse: 'Accumulations will eventually dissipate, the lofty will surely fall; Meetings will eventually lead to separation, and all living beings will return to death.' After speaking this verse, the king passed away. People made various banners, flowers, and pagodas to bury the king, and after the funeral was completed, they enthroned the crown prince as the great king. Mūlasarvāstivāda-vinaya-saṃghabhedavastu, Volume 18 Taishō Tripiṭaka Volume 24, No. 1450, Mūlasarvāstivāda-vinaya-saṃghabhedavastu Mūlasarvāstivāda-vinaya-saṃghabhedavastu, Volume 19 Translated under Imperial Order by the Tripiṭaka Master Yijing of the Great Tang Dynasty At this time, the crown prince, having ascended the throne, told the ministers: 'You go and kill Dharma (here referring to the queen's name).' At that time, the minister in charge of slaughtering cattle said to the great king: 'Without observation, why kill Dharma for no reason? She is now pregnant, and it is not yet known whether she will give birth to a boy or a girl. If she gives birth to a boy, it will not be too late to kill her then.' The king replied to the minister: 'That is also acceptable, you should watch it yourself.' Later, Dharma gave birth to a boy after the full term, and on the same day, the wife of a fisherman also...
生一女，與漁師錢物將男換女，其大臣即白王言：『達摩生一女也。』王曰：『大好！我得解脫。』后時漁師養育其子漸漸長大，令入學讀書，乃能綴文巧作辭章，時乃立名巧作文章。大臣私來告達摩言：『汝子今大巧作辭章。』達摩復白大臣言：『今欲愿見形貌，方便將來。』大臣答言：『何更須見？不須看之。』時大臣見彼愛戀其子，為作方便，令子手持一魚作賣魚人形，即往母所，其母遙見。相師占曰：『此持魚人者，必當殺我王，自住王位。』其語遞相告言，轉轉乃至王所。王聞此語告諸群臣：『乃可速即捉取漁師子，莫令逃逸。』其語轉轉漁師子聞已，即東走而避乃入一老婆家。其老婆見已隱藏深處，以大黃涂身，色如死人形，人輿將往深摩舍那之所，安著林所即起而走。近有一人，于林中採取花果，遙見此人從死人中忽起而走，採果之人隨後即趁不遠便止。王使隨後即到，問採果人：『汝見一人作如是形容以不？』其人答曰：『才見從此路去。』即速趁捉。其漁師兒忙怕，入一浣衣人家，其家以衣裳重裹馱于驢上，遠離人處河邊解放。其漁師兒起立觀察四方，遠望無人之處便即速走。路逢一人，見其疾走路兒赴王訪者，王使尋復到于村中，括訪其所，見者報曰：『從此走過。』時人被使趁急，復投一治皮
【現代漢語翻譯】 現代漢語譯本 生了一個女兒，（漁師）與漁夫用財物將兒子換成女兒，那些大臣就告訴國王說：『達摩（Dharma，佛法）生了一個女兒。』國王說：『太好了！我得以解脫。』後來漁夫養育那個兒子漸漸長大，讓他入學讀書，他便能寫作文章，擅長辭藻，當時就給他取名叫巧作文章。大臣私下裡來告訴達摩（Dharma，佛法）說：『您的兒子現在長大，很擅長寫作文章。』達摩（Dharma，佛法）又告訴大臣說：『現在想要見見他的容貌，請您想個辦法。』大臣回答說：『何必一定要見呢？不必看他。』當時大臣見他愛戀那個兒子，就為他想了個辦法，讓兒子手裡拿著一條魚，裝扮成賣魚人的樣子，前往母親那裡，他的母親遠遠地看見了他。相士占卜說：『這個拿著魚的人，必定會殺死我的國王，自己佔據王位。』這話輾轉相告，傳到了國王那裡。國王聽到這話告訴眾大臣：『應該立刻抓住那個漁夫的兒子，不要讓他逃跑。』這話傳到漁夫的兒子那裡，他便向東逃跑，進入一個老婦人家裡。老婦人看見他后，把他藏在隱蔽的地方，用大黃塗抹他的身體，使他的臉色像死人一樣，人們用抬著他前往深摩舍那（Śmaśāna，墳場）的地方，把他安置在樹林里就起身離開了。附近有一個人，在樹林中採摘花果，遠遠地看見這個人從死人堆里突然起身逃跑，採摘果子的人隨後就追趕，不遠就停下了。國王派的使者隨後趕到，問採摘果子的人：『你看見一個人像這樣形容嗎？』那人回答說：『剛才看見他從這條路走了。』使者就迅速追趕。那個漁夫的兒子非常害怕，進入一家洗衣人家，那家人用衣服嚴嚴實實地包裹著他，馱在驢上，在遠離人煙的河邊解開。那個漁夫的兒子起身觀察四方，遠遠地望見沒有人的地方，便迅速逃走。路上遇到一個人，看見他急匆匆地走路，那個孩子去拜訪國王，國王派的使者又來到村中，搜尋他的住處，看見的人報告說：『從這裡走過去了。』當時人們被使者追趕得很急，他又投奔一家治皮
【English Translation】 English version She gave birth to a daughter, and (the fisherman) exchanged the son for the daughter with money and goods. The ministers then reported to the king, saying, 'Dharma (Dharma, the Law) has given birth to a daughter.' The king said, 'Excellent! I am liberated.' Later, the fisherman raised the son, who gradually grew up and was sent to school. He became skilled at writing and composing, and was named 'Skillful Composition'. A minister secretly came to tell Dharma (Dharma, the Law), 'Your son is now grown and very skilled at writing.' Dharma (Dharma, the Law) then told the minister, 'Now I wish to see his appearance; please find a way.' The minister replied, 'Why must you see him? There is no need to see him.' At that time, the minister, seeing his affection for the son, devised a plan for him. He had the son hold a fish in his hand, disguised as a fishmonger, and go to his mother. His mother saw him from afar. A fortune teller divined, 'This person holding the fish will surely kill my king and seize the throne.' This was passed on from person to person until it reached the king. Upon hearing this, the king told his ministers, 'You must quickly seize that fisherman's son and not let him escape.' This reached the fisherman's son, and he fled eastward, entering the house of an old woman. The old woman, seeing him, hid him in a secluded place, smeared his body with rhubarb, making his complexion like that of a dead person. People carried him to the Śmaśāna (Śmaśāna, graveyard), placed him in the forest, and then left. Nearby, a person was gathering flowers and fruits in the forest. From afar, he saw this person suddenly rise from the dead and flee. The fruit gatherer then chased after him, stopping not far away. The king's envoy then arrived and asked the fruit gatherer, 'Have you seen a person of such description?' The person replied, 'I just saw him go this way.' The envoy then quickly pursued him. The fisherman's son was very frightened and entered a laundry house. The family wrapped him tightly in clothes, loaded him on a donkey, and untied him by the river, far from people. The fisherman's son got up and observed the surroundings. Seeing a place with no people in sight, he quickly fled. On the road, he met a person, seeing him walking hurriedly, that child went to visit the king, the king's envoy came to the village again, searching for his residence, and the person who saw him reported, 'He passed by here.' At that time, people were being chased urgently by the envoy, and he took refuge in a leather-working
作靴家，而彼家人一一具言：『被王逼迫今欲殺我等。』廣如上說，復告彼家人言：『愿慈愍故，為我作一量鞋，鞋跟向前鞋頭向後。若尋跡者，無人知我去處。』靴師答言：『我先未曾作如此鞋。』即說頌曰：
「『曾見種種靴形狀， 隨彼尺樣便為作； 未有如此造靴鞋， 令跟向前鼻居后。』
「時彼靴師依言即作。著鞋走出，村墻既高無處逾過，即於水竇中出。時王使者尋其腳跡，乃見入靴師家處。其漁師子，情懷怖懼投身入水，龍王見已將入宮中。爾時大王展轉聞說，漁師之子投身入水在龍宮內。王敕諸臣：『於我國內，所有持咒之人，悉喚將來。』時諸咒師既聞皆來詣王所，時王告言：『汝等往彼龍宮，咒龍將來。』聞已悉去。于別曠野有一藥叉名賓伽羅，常以魚肉為食，此藥叉住處樹木猶枯，況復人見存命。龍王被諸咒師咒已，逼迫救彼不得，即以神力，將漁師兒及諸咒師等裹為一服，將往藥叉住處曠野之中安著。龍王告諸咒師曰：『汝等所作非是好事，彼漁師兒被藥叉所害，我等亦被損之。』咒師問曰：『作何方計？』龍王答言：『汝等無益之事惱亂於我，我被逼迫將漁師兒置於曠野之中，令彼藥叉所害。汝等亦無所益。』時諸咒師漸行得歸本國，白大王言：『我等惱亂龍王逼迫極
【現代漢語翻譯】 現代漢語譯本： 有一個做靴子的工匠，那個工匠的家人一一訴說道：『我們被國王逼迫，現在要殺我們。』（漁師之子）像上面說的那樣，又告訴工匠的家人說：『希望你們發慈悲心，為我做一雙鞋，鞋跟朝前，鞋頭朝後。如果有人尋找我的軌跡，就不會知道我去了哪裡。』做靴子的工匠回答說：『我以前從來沒有做過這樣的鞋。』於是說了這樣一首偈： 『我曾見過各種各樣的靴子形狀， 隨著他們的尺寸樣式就為他們製作； 從未有像這樣製造靴子的， 讓鞋跟朝前鞋頭朝後。』 當時那個做靴子的工匠按照（漁師之子）說的話就做了。漁師之子穿著鞋走出去，村子的墻壁很高，沒有地方可以翻越，就從水溝里出去了。當時國王派出的使者尋找他的腳印，卻發現腳印進入了做靴子的工匠的家裡。那個漁師的兒子，心中充滿恐懼，就跳入水中，龍王（Naga-raja）見到后，將他帶入龍宮中。當時大王輾轉聽說，漁師的兒子跳入水中，在龍宮裡面。國王命令各位大臣：『在我的國家裡，所有會持咒的人，全部都叫來。』當時各位咒師聽到后，都來到國王那裡，國王告訴他們說：『你們去那個龍宮，用咒語把龍（Naga）抓來。』（咒師們）聽了之後都去了。在另外一片空曠的野外，有一個藥叉（Yaksa），名字叫賓伽羅（Pingala），經常以魚肉為食物，這個藥叉居住的地方樹木都枯萎了，更何況人見到他還能活命。龍王被各位咒師用咒語逼迫，想要救他卻救不了，就用神通力量，將漁師的兒子和各位咒師等裹在一起，帶到藥叉居住的空曠野外安置。龍王告訴各位咒師說：『你們所做的事情不是好事，那個漁師的兒子會被藥叉所害，我們也會被損害。』咒師問道：『有什麼辦法？』龍王回答說：『你們做沒有益處的事情來惱亂我，我被逼迫，將漁師的兒子安置在空曠的野外，讓他被藥叉所害。你們也沒有什麼好處。』當時各位咒師慢慢地走，回到了自己的國家，告訴大王說：『我們惱亂龍王，逼迫得非常厲害。
【English Translation】 English version: There was a bootmaker, and his family members all said: 'We are being forced by the king and are about to be killed.' (The fisherman's son), as mentioned above, told the bootmaker's family: 'Out of compassion, please make me a pair of shoes with the heels facing forward and the toes facing backward. If someone is looking for my tracks, they won't know where I went.' The bootmaker replied: 'I have never made such shoes before.' Then he spoke this verse: 'I have seen all kinds of boot shapes, I make them according to their sizes and styles; I have never made boots like these, Making the heels face forward and the toes face backward.' At that time, the bootmaker made the shoes according to (the fisherman's son)'s words. The fisherman's son walked out wearing the shoes, but the village walls were high and there was no place to climb over, so he went out through a ditch. At that time, the messengers sent by the king were looking for his footprints, but they found that the footprints led into the bootmaker's house. The fisherman's son, filled with fear, jumped into the water, and the Naga-raja (Dragon King) saw him and took him into the dragon palace. At that time, the king heard that the fisherman's son had jumped into the water and was inside the dragon palace. The king ordered his ministers: 'In my country, summon all those who can chant mantras.' When the mantra masters heard this, they all came to the king, and the king told them: 'Go to that dragon palace and use mantras to capture the Naga (Dragon).' After hearing this, (the mantra masters) all went. In another vast wilderness, there was a Yaksa (a type of spirit) named Pingala, who often ate fish and meat. The trees where this Yaksa lived were withered, let alone people surviving after seeing him. The Naga-raja, being forced by the mantra masters' spells and unable to save him, used his divine power to wrap the fisherman's son and the mantra masters together and placed them in the vast wilderness where the Yaksa lived. The Naga-raja told the mantra masters: 'What you have done is not a good thing. That fisherman's son will be harmed by the Yaksa, and we will also be harmed.' The mantra masters asked: 'What can be done?' The Naga-raja replied: 'You are troubling me with useless things. I was forced to place the fisherman's son in the vast wilderness, letting him be harmed by the Yaksa. You will also gain nothing.' At that time, the mantra masters slowly walked back to their country and told the king: 'We troubled the Naga-raja and forced him greatly.'
困，遂送魚師兒深曠野中賓伽羅藥叉所食。』時王語言：『汝等大好！更亦尋聽或時未死？』時漁師兒在於曠野東行西行，彼賓伽羅藥叉在一方所共諸惡狗聚集一處，漁師兒遙見此狗便作是念：『我今決定即死。』其狗遙見彼人，覆命一狗往趁捉取。其人見已遠走上樹，狗在樹下，藥叉隨後即到。藥叉告言：『彼可不聞賓伽羅人形藥叉在於曠野之所。若有人來住此者，皆當損害，汝今時到下來。』其人答曰：『我以盡命在此。』時藥叉住，于悉柰纏結衣服，系身而住。時人慾作計走，即往樹下向一方走，藥叉與狗同走而趁。其人事急即脫身衣擲于藥叉身上，遍覆其體。群狗謂是其人，眾共擒捉食啖，彼人便得走脫。復作是念：『我有親舅，見在仙人所出家，我今可往彼也。』其仙所住之處，花果園林滋茂熾盛，有種種鳥出和雅音。時漁師兒展轉尋問，乃到仙所。時大王使諸處尋訪，亦到其中，于彼捉獲漁師兒，便即投身谷下，于空中捉得頭髻，發入人手身墮谷底。時王使者作是思惟：『其人決死。』執得其發，持向王所白：『大王！今我已誅害漁師兒訖。』王大歡喜賞賜其使。
「時護仙人所天來告仙言：『汝外甥兒，今苦逼迫何不觀察？』仙人報曰：『我若不擁護，必定命終。』彼仙能持如是明咒，令男作女
【現代漢語翻譯】 現代漢語譯本：睏倦之時，（他們）就把漁夫的兒子送到荒無人煙的曠野之中，讓賓伽羅藥叉（一種惡鬼）吃掉。』當時國王說：『你們做得很好！再繼續尋找打聽，或許他還沒死呢？』當時漁夫的兒子在曠野中東走西走，那賓伽羅藥叉在一處地方和一群惡狗聚集在一起，漁夫的兒子遠遠地看見這些狗，就想：『我今天肯定要死了。』那些狗遠遠地看見那個人，又命令一條狗去追趕抓捕。那人看見后，遠遠地跑上樹，狗在樹下，藥叉隨後就到了。藥叉說道：『你難道沒聽說過賓伽羅人形藥叉在這曠野之中嗎？如果有人來到這裡，都會被我傷害，你現在時候到了，下來吧。』那人回答說：『我只能把命留在這裡了。』當時藥叉站在那裡，用悉柰（一種樹皮）纏繞衣服，繫在身上站著。這時那人想了個計策要逃走，就跑到樹下向一方跑去，藥叉和狗一起跑著追趕。那人情急之下就脫下身上的衣服扔到藥叉身上，蓋住了它的身體。群狗以為是那個人，一起擒住撕咬吞食，那人便得以逃脫。他又想：『我有個舅舅，現在在仙人那裡出家，我現在可以去他那裡。』那仙人居住的地方，花果園林茂盛繁榮，有各種各樣的鳥發出和諧美妙的聲音。當時漁夫的兒子輾轉尋找，才到了仙人那裡。當時國王派出的四處尋找的人，也到了那裡，在那裡抓住了漁夫的兒子，便立即把他投下山谷，在空中抓住了他的髮髻，頭髮留在使者的手中，身體掉落谷底。當時國王的使者這樣想：『這個人肯定死了。』拿著抓到的頭髮，去向國王稟報：『大王！現在我已經誅殺了漁夫的兒子了。』國王非常高興，賞賜了使者。 當時守護仙人的天神來告訴仙人說：『你的外甥現在正遭受苦難逼迫，你為什麼不觀察一下呢？』仙人回答說：『我如果不保護他，他必定會死。』那位仙人能夠持誦這樣的明咒，能讓男人變成女人。
【English Translation】 English version: Being tired, (they) sent the fisherman's son to the desolate wilderness to be eaten by the Piṅgala Yaksha (a type of evil spirit).』 At that time, the king said: 『You have done well! Continue to search and inquire, perhaps he is not dead yet?』 At that time, the fisherman's son walked east and west in the wilderness. The Piṅgala Yaksha was gathered in one place with a group of evil dogs. The fisherman's son saw these dogs from afar and thought: 『I am definitely going to die today.』 Those dogs saw that person from afar and ordered a dog to chase and capture him. When that person saw this, he ran far up a tree. The dog was under the tree, and the Yaksha arrived soon after. The Yaksha said: 『Haven't you heard of the Piṅgala humanoid Yaksha in this wilderness? If anyone comes here, I will harm them. Now it's time for you to come down.』 That person replied: 『I can only leave my life here.』 At that time, the Yaksha stood there, wrapping his clothes with sīnā (a type of bark), tying them to his body and standing. At this time, that person devised a plan to escape, ran to the bottom of the tree and ran in one direction. The Yaksha and the dog ran together to chase him. In desperation, that person took off his clothes and threw them on the Yaksha, covering its body. The dogs thought it was that person, and together they seized, tore, and devoured it. That person was able to escape. He thought again: 『I have an uncle who is now a monk with the hermit; I can go to him now.』 The place where the hermit lived had flourishing flower and fruit gardens, with various birds making harmonious and beautiful sounds. At that time, the fisherman's son searched around and finally arrived at the hermit's place. At that time, the people sent by the king to search everywhere also arrived there, and they caught the fisherman's son there. They immediately threw him into the valley, and in the air they grabbed his hair bun. The hair remained in the messenger's hand, and the body fell to the bottom of the valley. At that time, the king's messenger thought: 『This person is definitely dead.』 Holding the hair he had grabbed, he went to report to the king: 『Great King! Now I have killed the fisherman's son.』 The king was very happy and rewarded the messenger. At that time, the deity protecting the hermit came and told the hermit: 『Your nephew is now suffering and being oppressed, why don't you observe him?』 The hermit replied: 『If I don't protect him, he will surely die.』 That hermit was able to recite such a mantra (sacred utterance), which could turn a man into a woman.
令女成男。其仙即以咒法攝受外甥，即云：『汝勿怖懼。』時外甥既得仙人攝受，便化身為美女，相貌殊好特異常倫，即往波羅痆斯，于王園苑而住。其守苑人既見美女，心生希有速詣王所，白大王言：『今有美貌成就少女，見在苑內。』王聞語已報曰：『宜速將來。』便即以大威儀僕從迎入王宮。時王于彼美女深生愛著，生愛著已見王暫離，便變女身而作丈夫，即戴王冠命安地大臣曰：『冊我為王。』於時臣佐以大儀著，冊立為王。爾時諸天說伽他曰：
「『頭不斷者不為害， 復起能作如是業； 隨宜損彼不名害， 如害白膠王子者。』」
佛告諸苾芻等：「于汝意云何？其白膠王子曰初王者，即是提婆達多，于彼時中魚師兒者，我身是也。從彼王時起此怨仇。」
世尊復告諸苾芻：「汝等諦聽！昔時曠野有一大村，其中有二巧兒，作別寶人。其人各座一鋪市易，不得相侵。別時有一識寶貧人，將一寶器來至其所止息，三五日間持此寶器。彼一鋪人慾買其寶，酬價極下。時彼貧人不肯賣與，更將向彼別寶人邊，酬價平和，即生歡喜報言：『汝可買取。』鋪主答言：『我無爾許錢財可買。』答曰：『隨日所得多少與我。』其人聞已即便受取。酬價少者即來共爭云：『我先見此人寶器，汝今因
【現代漢語翻譯】 現代漢語譯本 令女成男（讓女子變成男子）。那位仙人就用咒語攝受他的外甥，說：『你不要害怕。』當時，外甥被仙人攝受后，就變化成一位美女，相貌非常美好，與衆不同，就前往波羅痆斯（Bārāṇasī，古印度城市名），住在國王的花園裡。看守花園的人見到美女，心中覺得稀奇，趕緊去稟告國王，說：『現在有一位美貌絕倫的少女，在花園裡。』國王聽了后說：『快點帶她來。』於是就用盛大的儀仗和隨從，把她迎入王宮。當時，國王對那位美女深深地愛戀，愛戀之後，國王暫時離開，她就變回男身，戴上王冠，命令安地的各位大臣說：『冊立我為國王。』當時，各位大臣用盛大的儀式，冊立他為國王。那時，諸天說了這首伽陀（Gāthā，偈頌）：
『頭不斷者不為害， 復起能作如是業； 隨宜損彼不名害， 如害白膠王子者。』
佛告訴各位比丘（bhikṣu，出家修行的男子）等：『你們覺得怎麼樣？那位白膠王子就是最初的國王，就是提婆達多（Devadatta，佛陀的堂兄弟），在那個時候的漁夫的兒子，就是我的前身。從那個國王的時候，就開始結下這個怨仇。』
世尊又告訴各位比丘：『你們仔細聽！過去在曠野里有一個大村莊，其中有兩個手藝精巧的人，做珠寶生意。他們各自佔據一個攤位做買賣，互不侵犯。當時，有一個懂得珠寶的窮人，帶著一件寶器來到他們那裡休息，住了三五天，拿著這件寶器。其中一個攤位的人想買他的寶物，出的價錢非常低。當時，那個窮人不肯賣給他，就拿著寶器到另一個做珠寶生意的人那裡，那人出的價錢很公道，窮人非常高興，說：『你可以買走。』攤主回答說：『我沒有那麼多錢可以買。』窮人回答說：『每天賺到多少錢就給我多少。』那人聽了后就答應了。出價少的那個人就來爭搶，說：『我先看到這個人拿著寶器，你現在因為……』 English version Letting a woman become a man. The immortal then used a mantra to take control of his nephew, saying, 'Do not be afraid.' At that time, after the nephew was taken control of by the immortal, he transformed into a beautiful woman, with an appearance exceptionally beautiful and extraordinary, and went to Bārāṇasī (ancient Indian city), residing in the king's garden. The garden keeper, upon seeing the beautiful woman, felt it was rare and quickly went to the king, reporting, 'Now there is a beautiful and accomplished young woman in the garden.' The king, upon hearing this, said, 'Quickly bring her here.' So, with great ceremony and attendants, she was welcomed into the palace. At that time, the king deeply loved the beautiful woman, and after developing this love, when the king temporarily left, she transformed back into a man, put on the king's crown, and ordered the ministers of the land, saying, 'Install me as king.' At that time, the ministers, with great ceremony, installed him as king. At that time, the devas (deities) spoke this Gāthā (verse):
'He whose head is not severed does no harm, Rising again, he can do such deeds; To harm him as is fitting is not called harm, As harming Prince White Glue.'
The Buddha told the bhikṣus (monks): 'What do you think? That Prince White Glue, the first king, was Devadatta (Buddha's cousin), and at that time, the fisherman's son was my former self. From the time of that king, this enmity began.'
The World Honored One further told the bhikṣus: 'Listen carefully! In the past, in a vast wilderness, there was a large village, in which there were two skilled artisans who traded in jewels. Each person occupied a stall to trade, without encroaching on each other. At that time, there was a poor man who knew jewels, bringing a precious object to rest at their place, staying for three to five days, holding this precious object. One of the stall owners wanted to buy his treasure, offering a very low price. At that time, the poor man was unwilling to sell it to him, and took the treasure to the other jeweler, who offered a fair price, and the poor man was very happy, saying, 'You can buy it.' The stall owner replied, 'I do not have enough money to buy it.' The poor man replied, 'Give me whatever you earn each day.' Upon hearing this, the man agreed. The one who offered the lower price then came to argue, saying, 'I saw this person holding the treasure first, and now because...'
【English Translation】 English version Letting a woman become a man. The immortal then used a mantra to take control of his nephew, saying, 'Do not be afraid.' At that time, after the nephew was taken control of by the immortal, he transformed into a beautiful woman, with an appearance exceptionally beautiful and extraordinary, and went to Bārāṇasī (ancient Indian city), residing in the king's garden. The garden keeper, upon seeing the beautiful woman, felt it was rare and quickly went to the king, reporting, 'Now there is a beautiful and accomplished young woman in the garden.' The king, upon hearing this, said, 'Quickly bring her here.' So, with great ceremony and attendants, she was welcomed into the palace. At that time, the king deeply loved the beautiful woman, and after developing this love, when the king temporarily left, she transformed back into a man, put on the king's crown, and ordered the ministers of the land, saying, 'Install me as king.' At that time, the ministers, with great ceremony, installed him as king. At that time, the devas (deities) spoke this Gāthā (verse):
'He whose head is not severed does no harm, Rising again, he can do such deeds; To harm him as is fitting is not called harm, As harming Prince White Glue.'
The Buddha told the bhikṣus (monks): 'What do you think? That Prince White Glue, the first king, was Devadatta (Buddha's cousin), and at that time, the fisherman's son was my former self. From the time of that king, this enmity began.'
The World Honored One further told the bhikṣus: 'Listen carefully! In the past, in a vast wilderness, there was a large village, in which there were two skilled artisans who traded in jewels. Each person occupied a stall to trade, without encroaching on each other. At that time, there was a poor man who knew jewels, bringing a precious object to rest at their place, staying for three to five days, holding this precious object. One of the stall owners wanted to buy his treasure, offering a very low price. At that time, the poor man was unwilling to sell it to him, and took the treasure to the other jeweler, who offered a fair price, and the poor man was very happy, saying, 'You can buy it.' The stall owner replied, 'I do not have enough money to buy it.' The poor man replied, 'Give me whatever you earn each day.' Upon hearing this, the man agreed. The one who offered the lower price then came to argue, saying, 'I saw this person holding the treasure first, and now because...'
何奪我市易？』從此已去遂至怨仇。」佛告諸苾芻：「彼酬價少者，即是提婆達多。于彼時中酬價多者，即是我身。乃至今時如是結怨惡意不息。」
復告諸苾芻：「往昔之日，曠野村中有一長者居住，同族姓家娶女為婚，共為歡樂，其妻有娠，月滿已后便生一子，母即命終。長者便作是念：『我更娶妻共為歡樂。』娶妻不久誕生一子，母亦命終。長者便作是念：『我亦娶妻不久還死，我為長子索娶一女。』當即娶女遊戲，多生子孫。其妻問夫已：『次童子者是何人也？』夫主答曰：『此是我弟。』其妻復問夫曰：『於後分我錢物已不？』夫曰：『世俗之事皆合兄弟有分。』妻報夫曰：『若當如此，汝今兒子極多，既分財物，當須殺卻你弟。』其夫聞已，凡夫之人為貪財物無不造罪，即作方計報其弟曰：『今者可共往入山中採取花果。』至於山中，兄取大石打弟頭碎，因即命終。」佛告諸苾芻：「兄者即是提婆達多。弟者即是我身。于彼時中乃生怨惡。」
佛告諸苾芻：「我更說提婆達多共我作怨惡緣起。于往昔時，曠野中有一大村。有一居士同族姓家婚娶一女，共為歡樂遊戲。后時懷妊一子，月滿已后便生一女，形貌端嚴人所愛樂，居士曰：『有人先來從我乞者，我當與女。』時有一婆羅門來乞，口云
【現代漢語翻譯】 現代漢語譯本：'他用什麼奪走了我的市場和生意？' 從此以後，他們之間就結下了怨仇。」 佛陀告訴眾比丘： 「那個出價少的人，就是提婆達多（Devadatta，佛陀的堂弟，也是佛陀的弟子，後來背叛了佛陀）。 在那個時候出價多的人，就是我的前世。 直到今天，這樣的怨恨和惡意仍然沒有停止。」
佛陀又告訴眾比丘： 「在過去很久以前，在一個曠野的村莊里，有一位長者居住，他與同族姓的人家娶妻結婚，共同享受歡樂。 他的妻子懷孕后，足月生下了一個兒子，母親就去世了。 長者於是想： 『我應該再娶一個妻子，一起享受歡樂。』 娶妻不久后，又生了一個兒子，母親也去世了。 長者於是想： 『我再娶妻子不久后還會死去，我還是為我的大兒子找一個妻子吧。』 於是就娶了一個女子，一起玩樂，生了很多子孫。 他的妻子問丈夫： 『那個小孩子是誰？』 丈夫回答說： 『這是我的弟弟。』 他的妻子又問丈夫： 『以後分家產的時候，會分給他嗎？』 丈夫說： 『世俗的事情，兄弟都有份。』 妻子告訴丈夫說： 『如果這樣，你現在的兒子很多，分家產的時候，不如殺掉你的弟弟。』 他的丈夫聽了以後，作為一個凡夫俗子，爲了貪圖錢財，什麼罪惡都敢做，於是就想了一個計策，告訴他的弟弟說： 『我們一起去山裡採摘花果吧。』 到了山裡，哥哥拿起一塊大石頭，打碎了弟弟的頭，弟弟就死了。」 佛陀告訴眾比丘： 「那個哥哥就是提婆達多（Devadatta）。 那個弟弟就是我的前世。 在那個時候，他們之間就產生了怨恨和惡意。」
佛陀告訴眾比丘： 「我再說說提婆達多（Devadatta）和我結下怨恨的因緣。 在過去很久以前，在一個曠野中有一個大村莊。 有一位居士與同族姓的人家娶了一個女子結婚，共同享受歡樂和遊戲。 後來，妻子懷孕生了一個兒子，足月后又生了一個女兒，容貌端莊美麗，人人都喜歡。 居士說： 『如果有人先來向我乞討，我就把女兒給他。』 當時，有一個婆羅門（Brahmin，古印度僧侶階層）來乞討，口裡說
【English Translation】 English version: 'What has he taken from my market and business?' From then on, they became enemies.' The Buddha told the Bhikshus (Bhikshus, Buddhist monks): 'The one who offered less was Devadatta (Devadatta, Buddha's cousin and disciple who later betrayed him). The one who offered more at that time was myself in a previous life. Even now, such resentment and malice have not ceased.'
The Buddha further told the Bhikshus: 'In the distant past, in a village in the wilderness, there lived a wealthy man. He married a woman from a family of the same clan and they enjoyed themselves together. His wife became pregnant, and after the full term, she gave birth to a son, and the mother died. The wealthy man then thought: 'I should marry another wife and enjoy myself together.' Not long after marrying, she gave birth to another son, and the mother also died. The wealthy man then thought: 'If I marry again, I will die soon. I should find a wife for my eldest son.' So he married a woman and played with her, and they had many children and grandchildren. His wife asked her husband: 'Who is that young boy?' The husband replied: 'He is my younger brother.' His wife then asked her husband: 'Will he get a share when we divide the property later?' The husband said: 'In worldly matters, brothers all have a share.' The wife told her husband: 'If that's the case, you have many sons now. When we divide the property, we should kill your brother.' When her husband heard this, as an ordinary person, he would commit any crime for the sake of greed for wealth. So he devised a plan and told his brother: 'Let's go to the mountains to pick flowers and fruits.' When they reached the mountains, the elder brother picked up a large stone and smashed his younger brother's head, and the younger brother died.' The Buddha told the Bhikshus: 'The elder brother was Devadatta (Devadatta). The younger brother was myself in a previous life. At that time, resentment and malice arose between them.'
The Buddha told the Bhikshus: 'I will further explain the causes and conditions of Devadatta (Devadatta) and I becoming enemies. In the distant past, there was a large village in the wilderness. There was a householder who married a woman from a family of the same clan, and they enjoyed themselves together. Later, the wife became pregnant and gave birth to a son, and after the full term, she gave birth to a daughter, who was beautiful and loved by everyone. The householder said: 'If someone comes to beg from me first, I will give him my daughter.' At that time, a Brahmin (Brahmin, ancient Indian priestly class) came to beg, saying
：『無病。』居士告言：『我有一女奉賞與汝。』時婆羅門曰：『我佔時候日星，非是穩便，我今不受。待於後時日星穩便，我當來取。』說此語已便即退去。別有一時，復有婆羅門，為求乞故還至彼家，口云：『無病，乞與我物。』答言：『我有一女奉賞與汝。』報言：『先有一婆羅門，來乞之時何不與女？』居士答言：『彼為星宿不便，口云：「星宿穩便來取此女。」』時婆羅門言：『我受此女。』問曰：『何不看星宿相宜即受？』時婆羅門便為頌，即受此女，受得女已即便歸還。先來乞者聞別有人來乞女去，即來詣彼婆羅門所告言：『此女先受得，因何將我女歸來？』答曰：『汝為瞻星非是穩便，不取此女。我不看星宿穩便遂取此女。』時彼婆羅門乃生怨惡嗔恚，從此即生怨害之心。」佛告諸苾芻：「爾時後來求乞得女婆羅門者，即是我身是也。其先來婆羅門看星宿穩便者，即是提婆達多是也。」
時佛世尊在王舍城竹林園中。時未生怨王有一大象名曰護財，極大獰惡性操常醉，每日損人，諸人皆怖不敢出門。時王舍城人悉來白王：「其護財像極大獰惡，每日出屋往于坊市，四道街衢損害眾人。王當處分看象之人，莫令每日出屋，須隔日出。若出之時，預擊鐘鼓令人藏避。」王告言：「好。」即敕大臣令
【現代漢語翻譯】 現代漢語譯本： 『沒有生病。』居士告訴他說：『我有一個女兒，願意獻給你。』當時的婆羅門說：『我占卜過時辰和星象，現在並不合適，我今天不能接受。等到以後時辰和星象都合適的時候，我再來娶她。』說完這些話就離開了。過了些時候，又有另外一個婆羅門，爲了乞討的緣故又來到這家，口中說道：『沒有生病，請給我一些東西。』居士回答說：『我有一個女兒，願意獻給你。』婆羅門回答說：『先前有一個婆羅門來乞討的時候，你為什麼不把女兒給他呢？』居士回答說：『他認為星宿不合適，說：「星宿合適的時候再來娶這個女兒。」』當時的婆羅門說：『我接受這個女兒。』（居士）問道：『為什麼不看看星宿是否相宜就接受呢？』當時的婆羅門就作了一首頌，然後接受了這個女兒，得到女兒后就回去了。先前來的乞討者聽說有別人來乞討並帶走了女兒，就來到後來的婆羅門那裡，告訴他說：『這個女兒是我先接受的，你為什麼要帶走我的女兒呢？』（後來的婆羅門）回答說：『你因為占卜星象認為不合適，所以沒有娶這個女兒。我不看星宿是否合適，所以娶了這個女兒。』當時那個婆羅門就產生了怨恨和嗔怒，從此就產生了怨恨和加害之心。』佛告訴各位比丘：『當時後來乞討得到女兒的婆羅門，就是我的前身。先前來的婆羅門看星宿是否合適，就是提婆達多（Devadatta，佛陀的堂兄弟，也是佛陀的弟子，後背叛佛陀）的前身。』
當時佛世尊在王舍城（Rājagṛha，古印度摩揭陀國的首都）的竹林園（Veṇuvana，佛教史上第一座寺院）中。當時阿阇世王（Ajātasattu，又譯為未生怨王，頻婆娑羅王的兒子）有一頭大象名叫護財（Nāgārakṣita），極其兇猛殘暴，經常發狂，每天都傷害人，人們都很害怕，不敢出門。當時王舍城的人都來稟告國王：『那頭護財像極其兇猛殘暴，每天走出屋子到街市上，在四通八達的街道上傷害眾人。大王您應當吩咐看管大象的人，不要讓它每天走出屋子，必須隔一天才能出來。如果出來的時候，預先敲擊鐘鼓，讓人們躲避。』國王說：『好。』就命令大臣去執行。
【English Translation】 English version: 'No illness.' The householder said, 'I have a daughter to offer to you.' At that time, the Brahmin said, 'I have divined the time and stars, and it is not suitable. I will not accept her now. I will wait until the time and stars are suitable, and then I will come to take her.' Having said these words, he then departed. At another time, there was another Brahmin who came to that house again for the sake of begging, saying, 'No illness, give me something.' The householder replied, 'I have a daughter to offer to you.' The Brahmin replied, 'When the previous Brahmin came to beg, why didn't you give her to him?' The householder replied, 'He considered the stars unsuitable and said, "I will come to take this daughter when the stars are suitable."』 At that time, the Brahmin said, 'I accept this daughter.' (The householder) asked, 'Why do you accept her without checking if the stars are compatible?' At that time, the Brahmin composed a verse, and then accepted this daughter. Having received the daughter, he then returned home. The previous beggar heard that someone else had come to beg and taken the daughter away, so he came to the latter Brahmin and told him, 'This daughter was first accepted by me, why did you take my daughter away?' (The latter Brahmin) replied, 'Because you divined the stars and found them unsuitable, you did not take this daughter. I did not check if the stars were suitable, so I took this daughter.' At that time, that Brahmin then generated resentment and anger, and from this, he generated a heart of resentment and harm.' The Buddha told the Bhikshus, 'At that time, the Brahmin who later begged and obtained the daughter was my past self. The Brahmin who came earlier and checked if the stars were suitable was Devadatta (Buddha's cousin and disciple who later betrayed him).'
At that time, the World Honored One was in the Bamboo Grove Monastery (Veṇuvana, the first monastery in Buddhist history) in Rājagṛha (the capital of Magadha in ancient India). At that time, King Ajātasattu (also known as King Unborn Enmity, son of King Bimbisara) had a large elephant named Nāgārakṣita, which was extremely fierce and violent, and often intoxicated. Every day it harmed people, and everyone was afraid and dared not go out. At that time, the people of Rājagṛha all came to inform the king, 'That elephant Nāgārakṣita is extremely fierce and violent, and every day it goes out of its enclosure into the market, harming everyone on the streets. Your Majesty should instruct the elephant keepers not to let it out of its enclosure every day, but only every other day. If it does come out, they should strike the bells and drums in advance to warn people to take cover.' The king said, 'Good.' He then ordered the ministers to carry out the order.
喚看像人來。使人依命喚來，告言：「王舍城中諸人眾來白我，護財大象獰惡損害諸人，汝當隔日出。若出之時預擊鐘鼓告聲象出。」時調像人等再拜大王已依敕即去。其王舍城中有一長者，大有財物多有受用，發心請佛及苾芻僧。時提婆達多聞長者明日請佛並眾設齋，即持百千珍寶與調像人告言：「有長者明日請喬答摩沙門並聲聞徒眾，汝可將護財惡像當面放之踐踏喬答摩沙門。」答言：「聖者！依命如是。又須令王知之我等依命。」時提婆達多即詣未生怨王所白言：「汝不能立我為佛，為汝殺父今得王位，我今殺卻佛自立一切智，大王可令護財象出。」時未生怨王語提婆達多言：「汝不聞諸佛世尊未調者能令調伏。」說已得即去，語調像人曰：「我已白王，汝可明日將象出。」時調像人持鈴擊聲告城中人：「明日放護財象，汝等自當防護。」時彼長者聞此事已心生愁惱自嘆：「我是薄福之人，今請世尊及苾芻眾過家設供，有此事起放惡象出，若為設齋？」復作是念：「我今須造飲食熟已將往佛所。」其夜即辦飲食，明旦向世尊所白佛言：「王舍城中擊鈴告人，欲放護財惡象，各自防護。今者世尊莫入城來，所造飲食慾將就此。」佛告長者：「汝可作辦，我今不怕護財惡象，我共聲聞眾同來入王舍城。」長者聞已歡
【現代漢語翻譯】 現代漢語譯本：國王於是命令召來看像人。使者奉命將看像人喚來，告訴他說：『王舍城中的許多人來告訴我，護財象性情兇猛，會傷害人們，你應當隔一天放它出來一次。如果放它出來的時候，要預先敲擊鐘鼓，宣告大象要出來了。』當時，調像人等再次拜見大王后，就按照命令離開了。在王舍城中，有一位長者，家財萬貫，生活富足，發心邀請佛陀和比丘僧眾。當時，提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛教）聽說長者明天要請佛陀和僧眾齋飯，就拿著成百上千的珍寶給調像人，告訴他說：『有位長者明天要請喬答摩（Gautama，佛陀的姓氏）沙門（Shramana，修行者）和他的聲聞（Shravaka，弟子）徒眾，你可以把護財惡象放到他們面前，踐踏喬答摩沙門。』調像人回答說：『聖者！我一定遵命。但必須讓國王知道我們是奉命行事。』當時，提婆達多就去見阿阇世王（Ajatasattu，未生怨王），稟告他說：『你不能立我為佛，爲了你，我殺了你的父親，你才得以登上王位，我現在要殺了佛陀，自己成為一切智者（Sarvajna，指佛陀）。大王可以下令放出護財象。』阿阇世王對提婆達多說：『你沒聽說過諸佛世尊能調伏未被調伏的人嗎？』說完就離開了，告訴調像人說：『我已經稟告國王了，你明天可以把大象放出來。』當時，調像人拿著鈴鐺敲擊，告訴城中的人：『明天要放出護財象，你們自己要小心防護。』當時，那位長者聽到這件事後，心中憂愁煩惱，自嘆：『我是個薄福之人，現在邀請世尊和比丘僧眾到我家設齋供養，卻發生了這種事，要放出惡象，這還怎麼設齋呢？』他又想：『我現在必須準備好飲食，煮熟後送到佛陀那裡。』當天晚上，他就準備好了飲食，第二天早上，來到世尊那裡，稟告佛陀說：『王舍城中敲鈴告訴人們，要放出護財惡象，讓大家各自防護。現在世尊您不要進城了，我把準備好的飲食送到這裡來。』佛陀告訴長者：『你儘管準備，我今天不怕護財惡象，我要和我的聲聞眾一起進入王舍城。』長者聽了非常歡喜。
【English Translation】 English version: The king then ordered that the elephant trainer be summoned. The messenger obeyed the order and summoned the trainer, telling him: 'Many people in Rajagriha (Rajagrha, capital city of the Magadha kingdom) have told me that the Dhanapala (Dhanapala, 'wealth-protector') elephant is ferocious and harms people. You should release it every other day. When you release it, you must first strike the bells and drums to announce that the elephant is coming out.' At that time, the elephant trainers bowed to the great king again and left according to the order. In Rajagriha, there was a wealthy householder with abundant possessions and enjoyments, who resolved to invite the Buddha and the Bhikshu (monks) Sangha (community). At that time, Devadatta (Devadatta, Buddha's cousin who later became his rival) heard that the householder was going to invite the Buddha and the Sangha for a meal the next day, so he took hundreds of thousands of treasures and told the elephant trainer: 'A householder is inviting the Shramana (Shramana, ascetic) Gautama (Gautama, Buddha's family name) and his Shravaka (Shravaka, disciple) followers tomorrow. You can release the Dhanapala elephant in front of them to trample the Shramana Gautama.' The elephant trainer replied: 'Holy one! I will obey the order. But you must let the king know that we are acting on orders.' At that time, Devadatta went to King Ajatasattu (Ajatasattu, the king of Magadha) and reported: 'You cannot make me the Buddha. For your sake, I killed your father so that you could ascend the throne. Now I will kill the Buddha and become the Sarvajna (Sarvajna, all-knowing one, referring to the Buddha) myself. The great king can order the release of the Dhanapala elephant.' King Ajatasattu said to Devadatta: 'Have you not heard that the Buddhas, the World Honored Ones, can subdue those who have not been subdued?' After saying this, he left and told the elephant trainer: 'I have already reported to the king, you can release the elephant tomorrow.' At that time, the elephant trainer took a bell and struck it, telling the people in the city: 'The Dhanapala elephant will be released tomorrow, you must protect yourselves.' At that time, the householder heard about this and was worried and distressed, lamenting: 'I am a person of little merit. Now I have invited the World Honored One and the Bhikshu Sangha to my house for a meal, but this has happened, and the evil elephant is to be released. How can I hold the meal?' He then thought: 'I must now prepare the food and take it to the Buddha.' That night, he prepared the food, and the next morning, he went to the World Honored One and reported to the Buddha: 'In Rajagriha, they are ringing the bell to tell people that the Dhanapala elephant will be released, and everyone should protect themselves. Now, World Honored One, please do not enter the city. I will bring the prepared food here.' The Buddha told the householder: 'You may prepare it, I am not afraid of the Dhanapala elephant today. I will enter Rajagriha with my Shravaka Sangha.' The householder was very happy to hear this.
喜即去，至家辦食鋪設座已，遙望世尊。爾時如來即持衣缽，共苾芻眾入王舍城。時人即放護財象。時象見佛並諸徒眾，即生嗔怒，速走往如來邊。其提婆達多共未生怨王，上高樓頭遙望惡象，欲踐踏沙門喬答摩。提婆達多甚大喜悅，即說頌曰：
「我見十力者， 被象力所踏； 聲聞釋種子， 今日應消盡。」
爾時世尊以右手化作五師子，時象見師子已，當時忙怕失大便，奔走而去。世尊又放大火諸方熾熱，唯佛住所足下涼冷。其護財惡象東西遊走唯逢熱火，世尊住處清凈涼冷。當見惡象，諸聲聞等皆悉迸散遠走，唯阿難陀一人不離佛邊。其象醉醒羸弱來詣佛所，世尊即以百寶莊嚴輞輪相無畏之手，摩其象頭行無畏施，即說頌曰：
「莫樂象身處， 像趣是惡趣； 當莫損害他， 即得賢聖道。 汝為前身業， 故生在惡趣； 損害諸有情， 將是為歡樂。 從此死已后， 當生在何處？ 覆住在何邊？ 賢首汝善聽。 諸行是無常， 諸法是無我； 寂靜是涅槃， 於我心生信。」
爾時世尊即往長者家敷座而坐，其護財象隨佛後行。佛在長者家，其象門外立，為不見佛故，即欲推門屋倒。佛以神力變其宅舍化為水精，內外相照令遙見佛。世尊食竟說施
【現代漢語翻譯】 現代漢語譯本 他歡喜地離去，回到家后準備好食物，鋪設好座位，遙望著世尊（Bhagavan）。這時，如來（Tathagata）拿著衣缽，與比丘（bhiksu）僧團一起進入王舍城（Rajagrha）。當時的人們放出了護財象。這頭象見到佛陀和他的弟子們，立刻生起嗔怒，快速地走向如來。提婆達多（Devadatta）與阿阇世王（Ajatasatru）在高樓上遙望著這頭惡象，想要它踐踏沙門喬答摩（Śramana Gautama）。提婆達多非常高興，於是說了這首偈頌： 『我看見具有十種力量的人，被象的力量所踐踏；聲聞（Śrāvaka），釋迦（Śākya）的後代，今天應該全部消滅。』 這時，世尊用右手化作五隻獅子，這頭象見到獅子后，當時驚慌害怕，失禁，奔跑逃離。世尊又放出大火，四處燃燒，只有佛陀住所的腳下是涼爽的。那頭護財惡象四處遊走，遇到的地方都是熱火，只有世尊住的地方清凈涼爽。當看到惡象時，各位聲聞等都四處逃散，只有阿難陀（Ananda）一人不離開佛陀身邊。那頭醉酒醒來后虛弱的象來到佛陀處，世尊用百寶莊嚴的輪相無畏之手，摩著象頭，施行無畏施，於是說了這首偈頌： 『不要貪戀象的身軀，像的去處是惡趣；不要損害他人，就能得到賢聖之道。你因為前世的業力，所以生在惡趣；損害各種有情眾生，將此作為歡樂。從此死後，應當生在何處？又住在何處？賢首，你好好聽著。諸行是無常的，諸法是無我的；寂靜是涅槃，對我心生信心。』 這時，世尊前往長者家，鋪設座位坐下，那頭護財象跟隨在佛陀身後。佛陀在長者家，那頭象站在門外，因為看不見佛陀，就想要推倒門和房屋。佛陀用神通力將宅舍變成水晶，內外通透，使它能遙遙看見佛陀。世尊用齋完畢后，開始宣講佈施。
【English Translation】 English version Joyfully, he departed and, upon arriving home, prepared food and arranged seats, gazing afar at the World-Honored One (Bhagavan). At that time, the Thus-Come One (Tathagata), carrying his robe and bowl, entered Rajagrha (王舍城) with the community of monks (bhiksu). The people then released the elephant, Dhanapala (護財象). Upon seeing the Buddha and his disciples, the elephant became enraged and quickly charged towards the Thus-Come One. Devadatta (提婆達多), along with King Ajatasatru (阿阇世王), watched from a high tower, intending for the vicious elephant to trample the Śramana Gautama (沙門喬答摩). Devadatta was greatly pleased and spoke this verse: 『I see the one with the ten powers, being trampled by the elephant』s might; The Śrāvakas (聲聞), descendants of the Śākya (釋迦), should all be annihilated today.』 At that moment, the World-Honored One transformed his right hand into five lions. Upon seeing the lions, the elephant was terrified, lost control of its bowels, and fled. The World-Honored One then emitted great flames, blazing in all directions, yet only the ground beneath the Buddha』s feet remained cool. The vicious elephant, Dhanapala, wandered about, encountering only scorching flames, while the World-Honored One』s dwelling remained pure and cool. Upon seeing the vicious elephant, all the Śrāvakas scattered and fled, except for Ananda (阿難陀), who remained by the Buddha』s side. The elephant, sobered and weakened, approached the Buddha. The World-Honored One, with his fearless hand adorned with a wheel mark of a hundred treasures, stroked the elephant』s head, bestowing fearlessness, and spoke this verse: 『Do not delight in the elephant』s body, for the elephant』s path is a bad one; Do not harm others, and you will attain the path of the wise and noble. Because of your past karma, you were born into a bad realm; Harming sentient beings, you take this as joy. After dying from this, where will you be born? And where will you dwell? Wise leader, listen carefully. All conditioned things are impermanent, all dharmas are without self; Tranquility is Nirvana, have faith in my words.』 At that time, the World-Honored One went to the house of a householder, spread out a seat, and sat down. The elephant, Dhanapala, followed behind the Buddha. While the Buddha was in the householder』s home, the elephant stood outside the door, and because it could not see the Buddha, it tried to push down the door and the house. The Buddha, with his divine power, transformed the house into crystal, transparent inside and out, so that the elephant could see the Buddha from afar. After the World-Honored One finished eating, he began to preach about giving.
頌已從坐而去，其象隨佛後行，其國大臣具如上說啟白大王。王聞此事，轉告提婆達多：「汝大損我。其象去已，鄰境國王聞者必起怨敵，汝大不是。」時提婆達多被訶責已默然而住。王敕諸臣言：「若佛出后當即關閉城門，莫令象出城外，勿令隨佛後去。」大臣依敕報守城門人，及語調像人：「系捉取象，莫令隨佛後去。」依命即欲捉象。其象見佛出城，面前不見世尊，其象以腳踏鼻，氣息不通悶絕而死，當生四天王眾天。天法，當生天者有三種念起：從何處滅？生在何處？是何業報？當觀自身，從象中死已，生在於此清凈四天大王中。前生為于佛所發歡喜心。「我今在此歡樂，不往如來所，甚非道理。我先須共諸天圍繞詣如來所。」其象生天，有身百寶莊嚴，清凈之身內外明徹。其夜即衣裓盛眾妙花，往如來所竹林園中，其光遍照勝晝日。時以眾寶花散佛身上，即於前坐聽佛說法，世尊觀察隨所樂聽而應說法。其天聞已，以慧金剛杵摧破二十種我見煩惱山，即證預流果。既證果已心大喜悅白佛言：「世尊！無父無母能作此事，無王能作、無天能作、無親無友，亦無過去魂靈、無沙門婆羅門枯諸血海。唯佛能斷我苦惱海，超煩惱山閉惡趣門，安置人天勝妙之處。」即說頌曰：
「因佛閉塞惡趣門， 三塗之中多
【現代漢語翻譯】 現代漢語譯本：頌已經從座位上離開，那頭象跟隨在佛陀身後行走，那個國家的大臣們像上面說的那樣稟告國王。國王聽到這件事，轉告提婆達多（Devadatta，佛陀的堂兄弟）說：『你大大地損害了我。那頭象走了以後，鄰國的國王聽到這件事一定會產生怨恨，你太不對了。』當時提婆達多被呵斥后默默地住口了。國王命令各位大臣說：『如果佛陀出去后，立刻關閉城門，不要讓象出城外，不要讓它跟在佛陀身後。』大臣們按照命令告知守城門的人，以及馴像人：『捆綁抓住那頭象，不要讓它跟在佛陀身後。』他們按照命令就要去捉象。那頭象看見佛陀出城，眼前看不見世尊，那頭象用腳踩踏自己的鼻子，氣息不通悶絕而死，當即轉生到四天王眾天（Cāturmahārājikakāyika-deva，佛教神話中的最低層天界）。天界的規律是，將要轉生到天界的天人有三種念頭生起：從何處滅？生在何處？是什麼業報？他觀察自身，知道自己從象身中死去，轉生到這個清凈的四天大王眾天。前生是因為對佛陀生起歡喜心。『我現在在這裡歡樂，不去如來那裡，太不應該了。我應該先和眾天人一起圍繞著去如來那裡。』那頭象轉生為天人，身體用百寶裝飾，清凈的身體內外明亮。當天晚上就用衣襟盛滿各種美妙的花，前往如來所在的竹林園中，他的光芒遍照，勝過白天的太陽。當時用眾寶花散在佛陀身上，就在佛陀面前坐下聽佛陀說法，世尊觀察他喜歡聽什麼就應機說法。那天人聽了以後，用智慧金剛杵摧毀了二十種我見煩惱山，當即證得預流果（Sotāpanna，佛教修行中的第一個果位）。已經證得果位后，心中非常喜悅，對佛陀說：『世尊！沒有父親沒有母親能夠做這件事，沒有國王能夠做、沒有天人能夠做、沒有親戚朋友，也沒有過去的魂靈、沒有沙門婆羅門能夠枯竭諸血海。只有佛陀能夠斷除我的苦惱海，超越煩惱山，關閉惡趣之門，安置人天在殊勝美妙的地方。』隨即說了頌： 『因為佛陀閉塞了惡趣之門，三塗（Three woeful realms）之中多』
【English Translation】 English version: Having risen from his seat, the elephant followed behind the Buddha, and the ministers of the kingdom informed the king as described above. Upon hearing this, the king told Devadatta (Buddha's cousin): 'You have greatly harmed me. Now that the elephant is gone, the neighboring kings will hear of this and become resentful enemies. You have done a great disservice.' At that time, Devadatta, having been rebuked, remained silent. The king then commanded his ministers, saying: 'If the Buddha exits, immediately close the city gates, do not allow the elephant to leave the city, and do not let it follow behind the Buddha.' The ministers, following the command, informed the gatekeepers and the elephant trainers: 'Bind and seize the elephant, do not let it follow behind the Buddha.' Obeying the order, they prepared to seize the elephant. Seeing the Buddha leave the city and no longer seeing the World-Honored One before it, the elephant stepped on its own trunk, suffocated, and died, immediately being reborn in the Heaven of the Four Great Kings (Cāturmahārājikakāyika-deva, the lowest heaven in Buddhist cosmology). According to the law of the heavens, when one is about to be reborn in the heavens, three thoughts arise: From where did I perish? Where am I born? What is the karmic result? Observing himself, he knew that he had died as an elephant and was reborn in this pure Heaven of the Four Great Kings. In his previous life, he had generated joy towards the Buddha. 'Now I am joyful here, but it is not right that I do not go to the Tathagata (如來，another name for Buddha). I must first go to the Tathagata, surrounded by the devas.' The elephant was reborn as a deva, his body adorned with hundreds of treasures, his pure form bright inside and out. That night, he filled his robe with various wonderful flowers and went to the Bamboo Grove Monastery where the Tathagata was, his light illuminating the place brighter than the daytime sun. Then, he scattered the jeweled flowers upon the Buddha and sat before him, listening to the Buddha's teachings. The World-Honored One observed what he liked to hear and taught accordingly. Having heard this, the deva used the Vajra pestle of wisdom to destroy the twenty mountains of afflictions arising from self-view, and immediately attained the fruit of Stream-entry (Sotāpanna, the first stage of enlightenment). Having attained the fruit, his heart filled with great joy, and he said to the Buddha: 'World-Honored One! No father, no mother could do this, no king could do it, no deva could do it, no relatives or friends, nor any past spirits, nor any Shramanas (沙門，ascetics) or Brahmins (婆羅門，priests) could dry up the seas of blood. Only the Buddha can cut off my sea of suffering, transcend the mountains of affliction, close the gates of evil destinies, and place humans and devas in a supremely wonderful place.' Then he spoke this verse: 'Because the Buddha has closed the gates of evil destinies, among the three woeful realms (Three woeful realms) there are many'
損害； 今蒙開闡人天路， 復證微妙涅槃城。 因佛斷除眾惡業， 患翳之目得清凈； 能證寂滅聖賢道， 超過有流眾苦處。 一切人天所應供， 能除生老病死苦； 于百千生不逢遇， 果報今時得見佛。 我禮大師垂瓔珞， 頂禮佛足心歡喜； 右繞三匝欲還歸， 騰身即往天宮上。」
爾時彼天，如商人得利、如農夫得豐熟、如壯士鬥敵得勝、如病人得差，所將諸天下供養已，還與相隨歸於天上。
於時林中有諸苾芻，于初夜唸誦經行，見大光明遍照林野，心生怪愕來詣佛所，而白佛言：「世尊！于昨夜分是何因緣釋梵諸天下世尊所？」佛告諸苾芻：「此非釋梵諸天來於我所。複次諸苾芻！汝曾見護財大象以不？如此獰惡奔逸欲來殺我。」時苾芻等俱白佛言：「我等悉見。」佛言：「我已誨示，彼於我所生正信心起歡喜故，便即命終，得生四天王宮。其夜來詣我所，為彼說法得證見諦，卻歸本宮。」
諸苾芻等心生疑惑，唯佛能斷，白佛言：「世尊！彼護財象，作何罪業墮傍生趣？復作何業，得生四天王宮及得見諦？」佛告諸苾芻：「彼護財象者，先集業報今自擔負，如暴流水必當受之。此護財自作自受，非他人受。」復告諸苾芻：「所作之業無地水火風
【現代漢語翻譯】 損害； 今蒙開闡人天路， 復證微妙涅槃（Nirvana，寂滅）城。 因佛斷除眾惡業， 患翳之目得清凈； 能證寂滅聖賢道， 超過有流眾苦處。 一切人天所應供， 能除生老病死苦； 于百千生不逢遇， 果報今時得見佛。 我禮大師垂瓔珞， 頂禮佛足心歡喜； 右繞三匝欲還歸， 騰身即往天宮上。」
爾時彼天，如商人得利、如農夫得豐熟、如壯士鬥敵得勝、如病人得差，所將諸天下供養已，還與相隨歸於天上。
於時林中有諸苾芻（Bhikkhu，比丘），于初夜唸誦經行，見大光明遍照林野，心生怪愕來詣佛所，而白佛言：『世尊！于昨夜分是何因緣釋梵（釋提桓因和梵天）諸天下世尊所？』佛告諸苾芻：『此非釋梵諸天來於我所。複次諸苾芻！汝曾見護財大象以不？如此獰惡奔逸欲來殺我。』時苾芻等俱白佛言：『我等悉見。』佛言：『我已誨示，彼於我所生正信心起歡喜故，便即命終，得生四天王宮。其夜來詣我所，為彼說法得證見諦，卻歸本宮。』
諸苾芻等心生疑惑，唯佛能斷，白佛言：『世尊！彼護財象，作何罪業墮傍生趣？復作何業，得生四天王宮及得見諦？』佛告諸苾芻：『彼護財象者，先集業報今自擔負，如暴流水必當受之。此護財自作自受，非他人受。』復告諸苾芻：『所作之業無地水火風
【English Translation】 Damage; Now, I am enlightened to the path of humans and gods, and I further realize the subtle city of Nirvana (Nirvana, extinction). Because the Buddha eradicated all evil deeds, my eyes, afflicted by cataracts, have become clear; I am able to attain the path of the wise and saints in stillness and extinction, surpassing the suffering of existence. Worthy of offerings from all humans and gods, able to eliminate the suffering of birth, old age, sickness, and death; Not encountered in hundreds of thousands of lifetimes, the fruition of karma now allows me to see the Buddha. I bow to the great teacher adorned with garlands, prostrating at the Buddha's feet with joy in my heart; Circumambulating three times to the right, I wish to return, ascending directly to the heavenly palace.'
At that time, that deva (god) felt like a merchant who had gained profit, a farmer who had reaped a bountiful harvest, a strong man who had won a battle, or a sick person who had recovered. Having offered the heavenly offerings he brought, he returned to the heavens with his retinue.
At that time, there were Bhikkhus (Bhikkhu, monks) in the forest who were reciting scriptures and walking in meditation during the early night. They saw a great light illuminating the forest and fields, and, feeling astonished, they came to the Buddha and said, 'World Honored One! What is the cause and condition that Sakra (Śakra, Indra) and Brahma (Brahmā) and other devas came to the World Honored One last night?' The Buddha told the Bhikkhus, 'It was not Sakra and Brahma and other devas who came to me. Furthermore, Bhikkhus! Have you seen the elephant that guards wealth? It was so fierce and ran amok, wanting to kill me.' The Bhikkhus all said to the Buddha, 'We have all seen it.' The Buddha said, 'I have already taught it. Because it developed right faith and joy in me, it immediately died and was reborn in the Palace of the Four Heavenly Kings. That night, it came to me, and I preached the Dharma to it, and it attained the vision of truth, and then returned to its own palace.'
The Bhikkhus were filled with doubt, and only the Buddha could resolve it. They said to the Buddha, 'World Honored One! What evil karma did that wealth-guarding elephant commit to be born into the animal realm? And what good karma did it commit to be born in the Palace of the Four Heavenly Kings and attain the vision of truth?' The Buddha told the Bhikkhus, 'That wealth-guarding elephant is now bearing the burden of its past accumulated karma, which it must endure like a rushing stream. This wealth-guarding elephant is experiencing the consequences of its own actions, not those of others.' He further told the Bhikkhus, 'The karma that is created has no escape from earth, water, fire, or wind.'
為彼受之，亦非蘊處界善非善事。」而說頌曰：
「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：「過去世時，于賢劫中人壽二萬歲，有佛出世名迦攝波，十號具足，住波羅痆斯仙人墮處施鹿林中。是時此象于彼法中出家，持戒不能堅固、復不貴重、有所虧缺，常以四事供給眾僧，成就善根，所生之處食飲充足。見我正法心生歡喜，便即命終，得生四天王宮。復為在迦攝波佛時出家，讀誦四諦緣起蘊處等法，由彼三業修集善根今得生天，復得遇我證獲真諦。如是苾芻！若修白業等，如余廣說。」
爾時諸苾芻等心生疑惑，佛能斷疑，白佛言：「世尊！彼護財醉像當來害佛時，云何諸聲聞眾皆悉遠走，唯阿難陀一人不離如來？」佛言：「汝等諦聽！非但今時，於過往昔阿那婆達多河邊，有一鵝王名曰提頭賴吒，有二子：一名滿、二名滿面，滿者大兒、滿面者小兒。其名滿者，性行極剛獰惡，常行欺打，種種惱亂自余諸鵝。時諸鵝等每來咨白鵝王：『汝子呫啄打我。』鵝王便作是念：『彼既粗惡獰性。若安立太子位，我死已后必損殺諸鵝，我今須作方便。』即喚二子滿及滿面告言：『汝等可能往詣諸池有鵝之處撿行，若先來者我即與王位。』時鵝王子競意，各將五百
【現代漢語翻譯】 現代漢語譯本： 『為他所承受的，也不是蘊、處、界這些善或非善的事。』因此說了這首偈頌： 『縱然經過百千劫，所造的業也不會消亡；因緣際會之時，果報終究還是自己承受。』 佛告訴各位比丘：『過去世時，在賢劫中，人的壽命有二萬歲時，有一尊佛出世，名叫迦攝波（Kashyapa，過去七佛之一），十種名號都具備，住在波羅奈斯（Varanasi）仙人墮落處施鹿林中。當時這頭像在那佛的教法中出家，持戒卻不能堅定，又不重視戒律，有所虧缺，經常用四事供養眾僧，成就了善根，所生之處飲食充足。見到我的正法心生歡喜，便即命終，得以投生到四天王宮。又因為在迦攝波佛時出家，讀誦四諦、緣起、蘊、處等法，由於身、口、意三業修集了善根，如今得以生天，又能夠遇到我，證得真諦。像這樣，比丘們！如果修習白業等，就像其他經文廣泛所說的那樣。』 當時各位比丘等心中產生疑惑，佛能夠斷除疑惑，稟告佛說：『世尊！那頭護財醉象將來加害佛陀時，為什麼各位聲聞弟子都遠遠逃走，只有阿難陀（Ananda，佛陀十大弟子之一）一人不離開如來呢？』佛說：『你們仔細聽！不只是現在這樣，在過去很久以前，在阿那婆達多（Anavatapta，無熱惱池）河邊，有一隻鵝王名叫提頭賴吒（Dhritarashtra，持國），有兩個兒子：一個名叫滿，一個名叫滿面，滿是哥哥，滿面是弟弟。那個名叫滿的，性情極其剛強兇惡，經常欺負毆打，用各種方式惱亂其他的鵝。當時其他的鵝經常來稟告鵝王：『您的兒子呫啄（Chanchu，啄食）打我。』鵝王於是這樣想：『他既然如此粗暴兇惡。如果立他為太子，我死之後必定會損害殺害眾鵝，我現在必須想個辦法。』於是叫來兩個兒子滿和滿面告訴他們：『你們可以前往各個有鵝的池塘去巡視，誰先回來我就把王位給他。』當時鵝王子們爭先恐後，各自帶領五百隻鵝
【English Translation】 English version: 'That which is received by him is neither good nor non-good matters of skandhas, ayatanas, and dhatus.' And he spoke the following verse: 'Even after hundreds of kalpas, the deeds one has done will not perish; when causes and conditions meet, the consequences will still be borne by oneself.' The Buddha told the bhikshus, 'In the past, during the Bhadrakalpa, when people lived for twenty thousand years, a Buddha named Kashyapa (one of the past seven Buddhas), complete with the ten titles, appeared in the Deer Park at the Rishipatana (the place where the sages fell) in Varanasi. At that time, this elephant renounced the world in that Dharma, but his adherence to the precepts was not firm, nor did he value them, and he had shortcomings. He constantly provided the Sangha with the four requisites, thus accumulating good roots, and wherever he was born, food and drink were abundant. Seeing my true Dharma, he rejoiced in his heart and immediately died, and was reborn in the Palace of the Four Heavenly Kings. Furthermore, he had renounced the world during the time of Kashyapa Buddha, reciting the Four Noble Truths, dependent origination, skandhas, ayatanas, and other teachings. Because of the good roots accumulated by his three karmas, he is now born in the heavens and has the opportunity to meet me and attain the true meaning. Thus, bhikshus! If you cultivate white karma, etc., as described extensively in other sutras.' At that time, the bhikshus were filled with doubt. The Buddha, being able to dispel doubts, said to the Buddha, 'World Honored One! When that drunken elephant guarding wealth was about to harm the Buddha, why did all the Shravakas flee far away, and only Ananda (one of the ten great disciples of the Buddha) not leave the Tathagata?' The Buddha said, 'Listen carefully! It is not only now, but in the distant past, by the Anavatapta (Lake Anavatapta) River, there was a goose king named Dhritarashtra (Holder of the Nation), who had two sons: one named Full, and the other named Full-face. Full was the elder son, and Full-face was the younger son. The one named Full was extremely fierce and cruel in nature, constantly bullying and beating, and causing various disturbances to the other geese. At that time, the other geese often came to report to the goose king: 'Your son Chanchu (pecking) is hitting me.' The goose king then thought: 'Since he is so rough and cruel. If I establish him as the crown prince, he will surely harm and kill the geese after my death. I must now devise a plan.' He then summoned his two sons, Full and Full-face, and told them: 'You may go to the various ponds where there are geese to inspect, and whoever returns first, I will give him the throne.' At that time, the goose princes competed eagerly, each leading five hundred geese.
鵝眾往于諸方，東西遊行遍觀池水。諸鵝漸行至波羅痆斯，于彼時中有一國王名曰梵德，正住王位，其國人民熾盛安隱豐熟。去城不遠有妙花池清流最勝，有諸雜色蓮花而覆其上，其池四邊亦有千花果樹，亦有雜類諸鳥翔集。時鵝王子名滿者，共五百鵝眾下來入彼池中，心無怖畏遊戲歡樂，其滿面共五百鵝眾在虛空中。時有一鵝報滿面言：『我等可下入此池中以不？』答言：『我且往無熱池中紹王位已，然後可來於此遊戲。』當即速疾往無熱池中即紹王位，還來至波羅痆斯池中游戲。時池邊諸人，見鵝端正無畏遊戲，皆生怪愕：『人所樂見鵝中之王，從何處來至此池中？身體莊嚴，其池諸鳥無有比者，人皆愛之，無畏而住在池遊戲。』時波羅痆斯眾人聞已俱來，皆往池邊觀望看視而住。其國臣佐白大王言：『不知從何方有妙色鵝王共無量百千諸鵝圍繞，在彼池中，身色端正，勝自余諸鳥，人愛不足，無畏而住。』時王告諸大臣言：『若當如此喚捕獵師來。』大臣依敕即喚集來，王言：『聞我池中有勝妙鵝王至，人所樂見，不知從何方來？汝等可作方便四面圍繞繫縛將來，莫令損彼身體肢節，將來見我。』其捕獵人依命即去，巧作方便緩緩繫縛已，時鵝王的知不得解脫，告諸群鵝：『汝等速往無熱池中。』五百群鵝皆悉
【現代漢語翻譯】 現代漢語譯本 鵝群飛往各個地方，東西方向遍佈地觀察池水。鵝群逐漸飛到波羅奈斯（Varanasi），當時有一位國王名叫梵德（Brahmadatta），正在王位上，他的國家人民興旺，安寧豐足。離城不遠的地方有一個美妙的花池，清澈的流水非常優美，上面覆蓋著各種顏色的蓮花，池塘四周也有成千上萬種開花結果的樹木，還有各種各樣的鳥類在那裡飛翔聚集。當時，鵝王子名叫滿者（Mandata），和五百隻鵝一起飛下來進入那個池塘，心中沒有恐懼，遊戲歡樂。那個滿者和五百隻鵝在天空中。當時有一隻鵝告訴滿者說：『我們可以下到這個池塘里嗎？』滿者回答說：『我先去無熱池（Anavatapta）繼承王位，然後才可以來這裡遊戲。』隨即快速地飛往無熱池繼承了王位，然後又回到波羅奈斯池塘中游戲。當時池塘邊的人們，看到鵝王端正無畏地遊戲，都感到奇怪和驚訝：『人們喜歡看到的鵝中之王，是從哪裡來到這個池塘的呢？身體莊嚴，這個池塘里的鳥沒有能比得上的，人們都喜愛它，無畏地住在池塘里遊戲。』當時波羅奈斯的人們聽到后都來了，都到池塘邊觀看。那個國家的臣子告訴國王說：『不知道從什麼地方來了一隻美妙的鵝王，被無數百千隻鵝圍繞著，在那池塘里，身色端正，勝過其他的鳥，人們喜愛還不夠，無畏地住在那裡。』當時國王告訴大臣們說：『如果這樣，就叫捕獵的人來。』大臣們按照命令召集了他們來，國王說：『聽說我的池塘里來了一隻勝妙的鵝王，人們喜歡看到它，不知道是從什麼地方來的？你們可以想辦法從四面圍繞，捆綁起來帶過來，不要損傷它的身體肢節，帶過來見我。』那些捕獵的人按照命令去了，巧妙地想辦法慢慢地捆綁了它，當時鵝王知道無法解脫，告訴鵝群說：『你們快點飛往無熱池去。』五百隻鵝都……
【English Translation】 English version The geese went to various places, observing the ponds in all directions. Gradually, the geese flew to Varanasi, where a king named Brahmadatta was reigning. His kingdom was prosperous, peaceful, and abundant. Not far from the city was a beautiful flower pond with clear, excellent water, covered with various colored lotuses. Around the pond were also thousands of flowering and fruit-bearing trees, and various kinds of birds flocked there. At that time, the goose prince named Mandata, along with five hundred geese, flew down into that pond, without fear, playing and rejoicing. Mandata and the five hundred geese were in the sky. Then one of the geese said to Mandata, 'May we descend into this pond?' Mandata replied, 'I will first go to Anavatapta to assume the kingship, and then I can come here to play.' Immediately, he quickly flew to Anavatapta and assumed the kingship, then returned to the pond in Varanasi to play. At that time, the people by the pond, seeing the goose king playing with dignity and fearlessness, were surprised and amazed: 'Where did this king of geese, whom people love to see, come from to this pond? His body is magnificent, and none of the birds in this pond can compare to him. People love him, and he lives fearlessly in the pond, playing.' When the people of Varanasi heard this, they all came and stood by the pond to watch. The ministers of the kingdom told the king, 'We do not know from where a wonderful goose king has come, surrounded by countless hundreds and thousands of geese, in that pond. His body is dignified, surpassing all other birds. People cannot get enough of loving him, and he lives there fearlessly.' Then the king told the ministers, 'If that is the case, summon the hunters.' The ministers followed the order and gathered them. The king said, 'I have heard that a wonderful goose king has come to my pond, whom people love to see. I do not know from where he came. You can devise a plan to surround him from all sides, bind him, and bring him here, without harming his body or limbs, and bring him to see me.' The hunters went according to the order, skillfully devised a plan to slowly bind him. At that time, the goose king knew that he could not escape, and told the flock of geese, 'You quickly fly to Anavatapta.' All five hundred geese...
走散，唯有一鵝涕淚而住。時采捕人見彼一鵝不被繫縛，在鵝王邊啼泣而住，心生怪愕，告言：『我懼王敕繫縛汝身，汝莫啼哭，我不殺汝。』即將此鵝王往波羅痆斯王邊，傍邊一鵝雖不被縛，心相愛念亦隨後去，將到王邊。王告獵人：『不繫鵝何因而來？』其采捕人白大王言：『我不繫縛，彼自隨來。』王生怪愕語采捕人：『隨後來者，的知是夫婦相愛不離。汝解放此鵝王，從彼同去，莫令有人損害。』其采捕人白大王言：『恐別有人損害於鵝王，敕群臣告諸百姓，勿令損害此鵝王也。』時王即喚群臣：『卿今可於波羅痆斯城隍之處擊鼓宣令作如是語：「國中所有一切人眾，從今已去但是眾鳥不應傷損。」』臣即如敕普告令知。汝等苾芻！勿作異念，往時滿面王者，即我身是。彼隨鵝者，即阿難陀是。其次五百群鵝者，即是今時五百苾芻是。于彼鵝時皆悉走散，唯有阿難陀不相舍離。今時亦復如是，眾皆走散，是阿難陀不捨離我。」
爾時世尊復告諸苾芻等：「重為汝說，阿難陀不捨離我，五百苾芻走散之事。汝等諦聽！如過往昔，于波羅痆斯有王名阿吒，正住其位。其國人民熾盛豐熟安樂，有五百臣佐為彼威德，近境諸王皆來朝拜。時有一人從南天來名曰杖瓶，然此一人當敵千人，到臣佐所。大臣即將見王
【現代漢語翻譯】 現代漢語譯本 走散了，只有一隻鵝涕淚橫流地留在那裡。當時，捕鳥人看見這隻鵝沒有被捆綁，在鵝王身邊啼哭，心中感到奇怪，便說：『我害怕國王的命令會捆綁你，你不要啼哭，我不會殺你的。』隨即帶著這隻鵝王前往波羅痆斯（Bārāṇasī，古印度城市名）國王那裡，旁邊那隻鵝雖然沒有被捆綁，但因為彼此相愛，也跟隨著去了，一同到了國王那裡。國王問獵人：『沒有被捆綁的鵝為什麼會來？』那捕鳥人稟告大王說：『我沒有捆綁它，是它自己跟來的。』國王感到奇怪，對捕鳥人說：『跟來的，一定是夫婦相愛不願分離。你放了這隻鵝王，讓它和那隻鵝一同離去，不要讓人傷害它們。』那捕鳥人稟告大王說：『恐怕有其他人會傷害鵝王，請您命令群臣告知百姓，不要傷害這隻鵝王。』當時，國王就召集群臣：『你們現在可以在波羅痆斯城的城隍之處擊鼓宣告，這樣說：「國內所有的人，從今以後，對於所有的鳥類都不應該傷害。」』大臣們就按照國王的命令普遍告知了大家。你們這些苾芻（bhikṣu，比丘）！不要有其他的想法，往昔的滿面王者，就是我的前身。那隻跟隨鵝王的鵝，就是阿難陀（Ānanda，佛陀十大弟子之一）的前身。其次的五百隻鵝，就是現在的五百位苾芻。在那時的鵝群都走散了，只有阿難陀沒有舍離我。現在也是這樣，大家都走散了，只有阿難陀沒有舍離我。』
當時，世尊又告訴各位苾芻等：『我再次為你們講述阿難陀沒有舍離我，五百苾芻走散的事情。你們仔細聽！如過去很久以前，在波羅痆斯有一個國王名叫阿吒，他公正地治理著國家。他的國家人民興盛，物產豐饒，安樂祥和，有五百位大臣輔佐他，憑藉他的威德，近鄰的各個國王都來朝拜。當時有一個人從南天而來，名叫杖瓶（Daṇḍakumbhi），這個人可以抵擋一千個人，他來到了大臣們那裡。大臣們就帶著他去見國王。
【English Translation】 English version They scattered, with only one goose remaining, weeping with tears and mucus. At that time, the bird catcher saw that one goose was not bound and was staying by the goose king, crying. He felt strange and said, 'I fear the king's command to bind you. Do not cry. I will not kill you.' Then he took this goose king to the King of Bārāṇasī (ancient Indian city). The goose beside him, although not bound, followed out of love and affection, and they arrived at the king's side. The king asked the hunter, 'Why has the unbound goose come?' The bird catcher reported to the great king, 'I did not bind it; it came of its own accord.' The king was amazed and said to the bird catcher, 'The one who followed must be a loving couple who do not want to be separated. Release this goose king and let him go with that goose. Do not let anyone harm them.' The bird catcher reported to the great king, 'I fear that others may harm the goose king. Please order your ministers to inform the people not to harm this goose king.' At that time, the king summoned his ministers, 'You may now beat the drum at the city walls of Bārāṇasī and proclaim, "All people in the kingdom, from now on, should not harm any birds."' The ministers followed the king's command and widely informed everyone. You bhikṣus (monks)! Do not have other thoughts. The king with the full face in the past was myself. The goose who followed the goose king was Ānanda (one of the Buddha's ten great disciples). The five hundred geese were the five hundred bhikṣus of today. At that time, all the geese scattered, but only Ānanda did not leave me. It is the same now; everyone has scattered, but Ānanda has not left me.'
At that time, the World Honored One again told the bhikṣus, 'I will tell you again about Ānanda not leaving me and the five hundred bhikṣus scattering. Listen carefully! In the distant past, in Bārāṇasī, there was a king named Aṭa, who ruled justly. His kingdom was prosperous, abundant, peaceful, and happy. Five hundred ministers assisted him with his power, and neighboring kings came to pay homage. At that time, a man named Daṇḍakumbhi (name of a person) came from the south. This man could withstand a thousand people. He came to the ministers. The ministers then took him to see the king.'
，白大王言：『聞王威德，此一人斗已敵千人，王當攝受。』時王即賜受用財物。於後時中比境有王，軍馬漸多強盛勇健，即辦象馬車步四種兵士，來逼阿吒共為鬥戰。其阿吒王亦以四事兵馬出共鬥戰，其外境王被打陣破散走而去，各歸本所還來聚集。密遣一人咨五百群臣：『我更鬥戰，汝莫共我鬥敵。若得位時多與汝等財寶，勝阿吒萬倍。』其五百群臣皆悉回意，共外境王情同密契。時王復以四事兵甲，更來鬥戰，阿吒亦以四種兵士共為鬥敵，其五百大臣共外境王同情不戰。彼南天來者，共阿吒王心大苦惱，彼人即說頌曰：
「『一切友舍離， 多時好看侍； 唯有瓶杖人， 不離大王所。』
「彼勇健人殺彼五百大臣。」爾時佛告諸苾芻：「勿作異念！時彼阿吒王者，即我身是也。彼敵千人勇健者，即阿難陀是。其五百群臣者，即此時五百苾芻是。其五百苾芻皆悉走散離我，唯阿難陀不捨離於我。」
復告諸苾芻等：「汝等諦聽！阿難陀不捨離我之事。如過往昔，有一菩薩住不定聚，在一方所山中受獸王師子身。時有五百野犴，每常隨後求拾殘食，同住山中。師子殺得蟲獸，上味血肉食已捨去。余有殘者，野干取食多時在彼。於後時中，彼師子王夜覓蟲獸，夜闇不覺墮在枯井，其五百野犴
【現代漢語翻譯】 現代漢語譯本：白大王說：『聽說國王您威德顯赫，這個人獨自戰鬥就能抵擋千人，國王您應當接納他。』當時國王就賞賜給他受用的財物。後來，鄰國有一個國王，軍隊逐漸增多，變得強大勇猛，就準備了象兵、馬兵、車兵、步兵四種軍隊，來逼近阿吒（Ata，人名，國王名）要與他戰鬥。阿吒王也用四種軍隊出戰與他戰鬥，那個鄰國國王被打得陣勢潰散，逃走了，各自回到自己的地方重新聚集。他秘密派遣一個人去諮詢五百個大臣：『我再次戰鬥，你們不要與我為敵。如果我得到王位，會給你們比阿吒多萬倍的財寶。』那五百個大臣都改變了心意，與鄰國國王心意相通，秘密結盟。當時，鄰國國王再次用四種軍隊前來戰鬥，阿吒也用四種軍隊與他戰鬥，那五百個大臣與鄰國國王同心，不肯作戰。那位從南天來的人，與阿吒王內心非常苦惱，那個人就說了這首偈頌： 『一切朋友都捨棄， 多年好好地服侍； 只有拿著瓶和杖的人， 不離開大王您的處所。』 那位勇猛健壯的人殺掉了那五百個大臣。』當時佛告訴各位比丘：『不要產生其他的想法！當時的阿吒王，就是我的前身。那位能抵擋千人的勇士，就是阿難陀（Ananda，佛陀的十大弟子之一）。那五百個大臣，就是現在的這五百個比丘。那五百個比丘都走散離開了，只有阿難陀沒有捨棄我。』 佛又告訴各位比丘：『你們仔細聽！阿難陀不捨棄我的事情。就像過去很久以前，有一位菩薩住在不確定的地方，在一方山中受生為獸王獅子。當時有五百隻野干，經常跟在後面尋找撿拾殘餘的食物，一同住在山中。獅子殺死蟲獸，吃掉最好的血肉后就捨棄了。剩下的殘餘，野干就拿來吃，很久都在那裡。後來，那獅子王夜晚尋找蟲獸，因為夜晚昏暗，沒有察覺掉進了一口枯井裡，那五百隻野干
【English Translation】 English version: The White Great King said, 'Hearing of Your Majesty's majestic virtue, this one man fighting alone can withstand a thousand men. Your Majesty should accept him.' At that time, the king immediately bestowed upon him wealth for his use. Later, a king from a neighboring territory, whose army gradually increased, becoming strong and brave, prepared four types of troops: elephants, horses, chariots, and infantry, and approached Ata (Ata, a person's name, a king's name) to fight. King Ata also deployed four types of troops to fight against him. The king from the neighboring territory was defeated, his formation broken, and he fled, each returning to their own place to regroup. He secretly sent a man to consult with five hundred ministers: 'I will fight again; do not oppose me. If I gain the throne, I will give you treasures ten thousand times greater than Ata.' The five hundred ministers all changed their minds, aligning their intentions with the king of the neighboring territory in secret alliance. At that time, the king again came to fight with four types of troops, and Ata also fought with four types of troops. The five hundred ministers, aligned with the king of the neighboring territory, refused to fight. The one who came from the Southern Heavens, along with King Ata, was greatly distressed. That person then spoke this verse: 'All friends have abandoned, Serving well for many years; Only the one with the bottle and staff, Does not leave the Great King's side.' That brave and strong man killed those five hundred ministers.' At that time, the Buddha told the Bhikkhus, 'Do not have different thoughts! The King Ata at that time was my past self. The brave warrior who could withstand a thousand men was Ananda (Ananda, one of the Buddha's ten great disciples). The five hundred ministers were the five hundred Bhikkhus at this time. The five hundred Bhikkhus all scattered and left me, only Ananda did not abandon me.' The Buddha further told the Bhikkhus, 'Listen carefully! The matter of Ananda not abandoning me. As in the distant past, there was a Bodhisattva dwelling in an uncertain place, taking the form of a lion, the king of beasts, in a mountain in one direction. At that time, there were five hundred jackals, who constantly followed behind, seeking to scavenge leftover food, living together in the mountain. The lion would kill insects and beasts, eat the best blood and flesh, and then leave. The remaining leftovers, the jackals would take and eat, staying there for a long time. Later, that lion king, searching for insects and beasts at night, unknowingly fell into a dry well because of the darkness. The five hundred jackals
中有一野犴，見師子墮井，不離井邊思念方便：『作何計校，救拔師子得出井中？』自余野犴見五百群鹿，隨後而行。其彼一野犴傍井東西遊行，見一土堆，以腳推土置於井中，土漸滿井師子得出。爾時諸天于虛空中，即說頌曰：
「『皆須作親友， 羸弱及強者； 我見一野犴， 從井救師子。』」
佛告諸苾芻等：「時師子者，我身是也。其一野犴者，阿難陀是也。昔四百九十九野犴，即此四百九十九苾芻是也。其四百九十九苾芻棄捨於我，唯阿難陀不捨而住。」
佛告諸苾芻等：「諦聽！乃往昔時有一菩薩在不定趣，時一方所與五百鹿為王。有一獵師欲害群鹿，于河側邊著弶柵網索計校捕獵。時諸鹿等心無畏懼遊行至彼，然其鹿王於前而行，遂被繫縛。既見被縛，諸鹿並皆走散。有一母鹿，住于王邊而不棄捨。於時鹿王欲斷其索而不能斷，母鹿見其鹿王不能斷索，便說伽他曰：
「『大威德鹿王， 宜速慇勤解； 安置弶柵者， 獵師今欲來。』
「爾時鹿王便以伽他以頌答曰：
「『我今作何計？ 無能斷此索， 弶索極堅牢， 縛腳令徹骨。』
「爾時獵師，手執弓箭身著袈裟到此鹿所，母鹿見獵師欲害鹿王。於時鹿母即就鹿王，而說頌曰：
【現代漢語翻譯】 現代漢語譯本 有一隻野犴（一種犬科動物），看見一頭師子（獅子）掉進井裡，便不離開井邊，思考著各種方法：『用什麼計策，才能救師子從井裡出來呢？』其餘的野犴看見五百隻鹿成群結隊地走過，跟在它們後面。那隻野犴在井邊來回走動，看見一個土堆，就用腳把土推到井裡，土漸漸填滿了井，師子就出來了。這時，諸天（天神）在天空中，就說了頌（偈語）道： 『大家都應該結交親友，無論是弱者還是強者；我看見一隻野犴，從井裡救出了師子。』 佛告訴各位苾芻（比丘）等：『當時的師子，就是我的前身。那隻野犴，就是阿難陀（佛陀的十大弟子之一）。以前的四百九十九隻野犴，就是現在的這四百九十九位苾芻。那四百九十九位苾芻都捨棄了我，只有阿難陀沒有捨棄我而留了下來。』 佛告訴各位苾芻等：『仔細聽！從前很久以前，有一位菩薩（覺悟的有情）在不定趣（輪迴之中），當時在一個地方與五百隻鹿一起為王。有一個獵師想要傷害這群鹿，就在河邊設定了弶（捕獸陷阱）、柵網、索（繩索）等，計劃著捕捉獵殺它們。當時，那些鹿等心中沒有畏懼地來到那裡，然而鹿王走在最前面，就被繩索捆住了。當鹿王被捆住后，其他的鹿都跑散了。只有一隻母鹿，留在鹿王身邊沒有離去。當時，鹿王想要掙斷繩索卻無法掙斷，母鹿看見鹿王無法掙斷繩索，便說了伽他（偈語）道： 『大威德的鹿王啊，應該趕快努力掙脫；設定陷阱的人，獵師現在就要來了。』 『當時鹿王便用伽他（偈語）回答說： 『我現在能有什麼辦法呢？沒有能力掙斷這繩索，這繩索極其堅固，捆綁著我的腳，深入骨髓。』 『當時獵師，手執弓箭，身穿袈裟來到鹿所在的地方，母鹿看見獵師想要傷害鹿王。當時鹿母就來到鹿王身邊，說了頌（偈語）道：
【English Translation】 English version There was a jackal who, seeing a lion fallen into a well, did not leave the well's edge, contemplating means: 'What plan can I devise to rescue the lion from the well?' Other jackals saw five hundred deer walking in a group, following behind. That one jackal paced back and forth by the well, and seeing a pile of earth, used its feet to push the earth into the well, gradually filling it until the lion could get out. At that time, the devas (gods) in the sky spoke in verse: 'All must make friends, the weak and the strong; I saw a jackal rescue a lion from a well.' The Buddha told the bhikshus (monks), 'The lion at that time was myself. That one jackal was Ananda (one of the Buddha's ten principal disciples). The former four hundred and ninety-nine jackals are these four hundred and ninety-nine bhikshus. Those four hundred and ninety-nine bhikshus abandoned me, but Ananda did not abandon me and remained.' The Buddha told the bhikshus, 'Listen carefully! In the distant past, there was a Bodhisattva (an enlightened being) in an uncertain state of existence, who at one time was king with five hundred deer in a certain place. There was a hunter who wanted to harm the herd of deer, so he set snares, fences, nets, and ropes by the river, planning to capture and hunt them. At that time, the deer, without fear, came to that place, but the deer king went ahead and was bound by the ropes. When the deer king was bound, all the other deer scattered and ran away. Only one doe remained by the deer king's side and did not leave. At that time, the deer king wanted to break the ropes but could not, and the doe, seeing that the deer king could not break the ropes, spoke this gatha (verse): 'O mighty and virtuous deer king, you should quickly and diligently break free; the one who set the snares, the hunter, is about to come.' Then the deer king replied with a gatha (verse): 'What can I do now? I have no ability to break these ropes; the ropes are extremely strong, binding my feet, penetrating to the bone.' At that time, the hunter, holding a bow and arrow and wearing a kasaya (robe), came to the place where the deer were. The doe saw that the hunter wanted to harm the deer king. At that time, the doe went to the deer king and spoke this verse:
「『大威德鹿王， 宜速慇勤解； 安置弶柵者， 獵師今欲來。』
「爾時鹿王以頌報曰：
「『我今作何計？ 無能斷此索， 弶索極堅牢， 縛腳令徹骨。』
「爾時鹿母心懷虛怯，即就獵師而說伽他曰：
「『汝是大獵師， 宜放弓箭卻， 將刀先殺我， 然後殺鹿王。』
「爾時獵師聞是語已，心大驚愕而問鹿母：『此鹿是汝何等眷屬？』鹿母報曰：『是我夫主。』獵師聞是語已，便說伽他而報彼曰：
「『我今不害汝， 亦不殺鹿王； 令汝重相愛， 夫妻還得合。』
「爾時鹿母說伽他曰：
「『如我與夫同歡樂， 愛重夫主還相見； 愿汝與諸眷屬等， 恒常愛重同歡樂。』
「爾時獵師聞是說已心大驚怪，嘆言希有，便解鹿王與母鹿同去。」爾時佛告諸苾芻：「汝意云何？其鹿王者，豈異人乎？即我身是。其母鹿者，阿難陀是。四百九十九鹿者，是四百九十九苾芻是。其四百九十九苾芻棄我而去，唯阿難陀不捨而住。」時諸苾芻咸皆有疑，唯有世尊能斷疑惑：「大德世尊！宜可觀察提婆達多，自為臭穢為利養故，損害其身。」佛告諸苾芻：「提婆達多非但今世以貪穢惡利養故而害其身。汝等諦聽！乃往古昔於一
【現代漢語翻譯】 現代漢語譯本 『大威德鹿王（具有強大威力的鹿王），應該儘快慇勤地解脫出來； 安置陷阱的人，獵人現在就要來了。』
當時鹿王用偈頌回答說：
『我現在該怎麼辦呢？沒有能力掙斷這繩索， 陷阱的繩索極其堅固，捆綁雙腳直透骨髓。』
當時鹿母心懷恐懼，就走向獵人，說了這樣一段偈頌：
『你是個大獵人，應該放下弓箭， 請先用刀殺了我，然後再殺鹿王。』
當時獵人聽到這些話后，心中非常驚訝，問鹿母：『這鹿是你的什麼親屬？』鹿母回答說：『是我的丈夫。』獵人聽到這些話后，便說了這樣一段偈頌來回復她：
『我現在不傷害你，也不殺鹿王； 讓你們重新相愛，夫妻還能團聚。』
當時鹿母說了這樣一段偈頌：
『正如我與丈夫一同歡樂，愛重丈夫還能相見； 愿你與你的所有眷屬，永遠相愛，一同歡樂。』
當時獵人聽到這些話后，心中非常驚怪，讚歎說真是稀有，便解開了鹿王和母鹿，讓他們一同離去。」當時佛告訴各位比丘（佛教出家男眾）：『你們認為怎麼樣？那鹿王，難道是別人嗎？就是我的前身。那母鹿，就是阿難陀（釋迦牟尼十大弟子之一）啊。那四百九十九隻鹿，就是那四百九十九位比丘啊。那四百九十九位比丘舍我而去，只有阿難陀沒有捨棄我而留下。』當時各位比丘都心懷疑惑，只有世尊（對佛的尊稱）能夠斷除疑惑：『大德世尊！應該觀察提婆達多（釋迦牟尼的堂弟），因為貪圖污穢的利益供養，損害自己的身體。』佛告訴各位比丘：『提婆達多不僅僅是今生因為貪圖污穢的惡劣利益供養而損害自己的身體。你們仔細聽著！從前很久以前，在一次……』
【English Translation】 English version 『O Great Majestic Deer King (a deer king with great power and majesty), you should be quickly and diligently freed; The one who set the traps, the hunter, is about to come.』
At that time, the Deer King replied with a verse:
『What plan can I make now? I have no ability to break this rope, The trap's rope is extremely strong, binding my feet to the bone.』
At that time, the Deer Mother, with a fearful heart, approached the hunter and spoke this gatha (verse):
『You are a great hunter, you should put down your bow and arrow, First kill me with your knife, and then kill the Deer King.』
At that time, the hunter, hearing these words, was greatly astonished and asked the Deer Mother: 『What relation is this deer to you?』 The Deer Mother replied: 『He is my husband.』 The hunter, hearing these words, then spoke this gatha to reply to her:
『I will not harm you now, nor will I kill the Deer King; I will let you love each other again, and the husband and wife can reunite.』
At that time, the Deer Mother spoke this gatha:
『Just as I rejoice with my husband, and love and respect my husband and can see him again; May you and all your family members, always love and respect each other and rejoice together.』
At that time, the hunter, hearing these words, was greatly amazed and exclaimed that it was rare and wonderful, and then untied the Deer King and the Deer Mother, and let them leave together.」 At that time, the Buddha (the awakened one) told all the Bhikshus (Buddhist monks): 『What do you think? That Deer King, is he different from anyone else? He is my past self. That Deer Mother, is Ananda (one of the ten principal disciples of the Buddha). Those four hundred and ninety-nine deer, are those four hundred and ninety-nine Bhikshus. Those four hundred and ninety-nine Bhikshus abandoned me and left, only Ananda did not abandon me and stayed.』 At that time, all the Bhikshus were filled with doubt, only the World-Honored One (a title for the Buddha) could dispel their doubts: 『O Blessed World-Honored One! It is fitting to observe Devadatta (a cousin of the Buddha), who, for the sake of foul and impure gains and offerings, harms his own body.』 The Buddha told all the Bhikshus: 『Devadatta not only in this life harms his body for the sake of foul and impure evil gains and offerings. Listen carefully! In the ancient past, on one occasion...』
山中有大花池，時有大象住在池邊，復池一邊有野犴住，身多穢臭。是時其象從池飲水而出，其野犴欲往池邊飲水。野犴告象曰：『仁可避路，若不爾者可共鬥敵。』象作是念：『此可愍物臭穢無上，若以足踐或鼻或牙害彼，皆悉穢惡，我今還已穢惡之物方可害彼。』而說頌曰：
「『亦不足蹋汝， 復不鼻及牙； 我用穢物殺， 當以穢殺穢。』
「時象復作是念：『我向一邊行，彼應必隨我后。』即向一邊速去。其野犴便作是念：『我以口辭彼懼退走。』即隨後趁象，其象見近，即以極努放糞打其野犴，便即命終。」佛告諸苾芻等：「勿作異念！爾時彼野犴者，即提婆達多是。當以穢物損害，今時亦穢惡利養故損害。」時苾芻心皆疑惑，唯佛能斷，來白佛言：「若能依佛教者，皆度生死苦難。若依提婆達多教者，墮在苦中。」
根本說一切有部毗奈耶破僧事卷第十九 大正藏第 24 冊 No. 1450 根本說一切有部毗奈耶破僧事
根本說一切有部毗奈耶破僧事卷第二十
大唐三藏義凈奉 制譯
佛告諸苾芻等：「如過往昔，若依我教者，皆得離大苦難。若依提婆達多者，皆在苦難之中。汝等諦聽！乃往古昔于曠野中近有一村，其村樹花果滋茂，隨近有二群
【現代漢語翻譯】 現代漢語譯本： 山中有一個大花池，當時有一頭大象住在池邊，靠近池子的一邊住著一隻野犴（一種野獸），身上有很多污穢的臭味。當時那頭大象從池子里喝完水出來，那隻野犴想要去池邊喝水。野犴告訴大象說：『仁者可以避讓一下道路，如果不這樣，我們可以一起戰鬥。』大象這樣想：『這個可憐的東西臭穢不堪，如果用腳踩或者用鼻子或牙齒傷害它，都會沾染污穢，我現在還是用污穢的東西才能傷害它。』於是說了偈頌： 『也不足以踩你， 也不用鼻子和牙齒； 我用污穢之物殺你， 應當用污穢來殺污穢。』 當時大象又這樣想：『我向一邊走，它應該一定會跟在我後面。』就向一邊快速走去。那隻野犴便這樣想：『我用言語使它害怕退走。』就隨後追趕大象，那大象見它靠近，就用盡全力放出糞便打那隻野犴，野犴便立刻死了。」佛告訴各位苾芻（比丘）們說：「不要作其他的想法！當時那隻野犴，就是提婆達多（佛陀的堂兄，也是佛陀的弟子，後背叛佛教）啊。當時用污穢之物損害，現在也是因為污穢的利養而損害。」當時苾芻們心中都疑惑，只有佛才能斷除疑惑，來稟告佛說：「如果能夠依照佛教導的人，都能度脫生死苦難。如果依照提婆達多的教導，就會墮落在痛苦之中。」 根本說一切有部毗奈耶破僧事卷第十九 大正藏第 24 冊 No. 1450 根本說一切有部毗奈耶破僧事 根本說一切有部毗奈耶破僧事卷第二十 大唐三藏義凈奉 制譯 佛告訴各位苾芻（比丘）們說：「如果過去，依照我的教導，都能脫離大的苦難。如果依照提婆達多（佛陀的堂兄，也是佛陀的弟子，後背叛佛教）的教導，都會在苦難之中。你們仔細聽！從前在曠野中靠近有一個村莊，那個村莊樹木花果茂盛，靠近村莊有兩群...
【English Translation】 English version: In the mountains was a large lotus pond, and at that time a great elephant lived by the pond. Near the pond lived a jackal (a type of wild dog) whose body was covered in filth and stench. At that time, the elephant came out of the pond after drinking water, and the jackal wanted to go to the pond to drink water. The jackal said to the elephant, 'Benevolent one, please give way, or we can fight together.' The elephant thought, 'This pitiful creature is unbearably filthy. If I were to trample it with my feet or harm it with my trunk or tusks, I would become defiled. I will only be able to harm it with something filthy.' And so it spoke this verse: 'It is not worth trampling you, Nor using trunk or tusk; I will kill you with filth, I should kill filth with filth.' At that time, the elephant thought again, 'If I walk to one side, it will surely follow me.' So it quickly went to one side. The jackal then thought, 'I have frightened it away with my words.' So it chased after the elephant. When the elephant saw it approaching, it exerted all its strength and released dung, striking the jackal, who immediately died.' The Buddha told the Bhikshus (monks), 'Do not think otherwise! That jackal was Devadatta (Buddha's cousin and disciple, who later betrayed Buddhism). He harmed with filth then, and now he harms because of filthy gains.' At that time, the Bhikshus were all doubtful, and only the Buddha could dispel their doubts. They came and reported to the Buddha, 'If one can follow the Buddha's teachings, one can cross over the suffering of birth and death. If one follows Devadatta's teachings, one will fall into suffering.' Mūlasarvāstivāda Vinaya, On Schism, Volume 19 Taishō Tripiṭaka Volume 24, No. 1450, Mūlasarvāstivāda Vinaya, On Schism Mūlasarvāstivāda Vinaya, On Schism, Volume 20 Translated under Imperial Order by the Tripiṭaka Master Yijing of the Great Tang Dynasty The Buddha told the Bhikshus (monks), 'In the past, those who followed my teachings were able to escape great suffering. Those who followed Devadatta (Buddha's cousin and disciple, who later betrayed Buddhism) were in the midst of suffering. Listen carefully! In ancient times, near a wilderness, there was a village. The trees and flowers in that village were lush and fruitful, and near the village were two groups...
猴，一部五百，各有一猴王。其中一王，夢見被五百猿猴擲此二王于熱鑊中。於此夢中，生大驚愕，身毛皆豎，便即夢覺。令喚群猴，即說此夢告言：『我今所見夢者，不是好耶？我等須棄此居所住之處移往余處。』群猴白言：『如大王所說，當須走離。』菩薩是大威德，若見夢者必當真實。其王即喚第二王告言：『我今見如是夢，須往別處住。』王難信，告言：『凡所夢見，可即依此信耶？汝若欲往，隨意所去。我今於此境界得寬，我終不去。』彼王知其難信，領自管五百群猴，即移余處。后時于彼村中有一賤婢炒麥，有一羊來至此婢邊，欲食此麥。其婢即以火燒木打羊，火著身上被燒急已，走入王家象坊。坊內多有芻草，其羊抖擻身火便落草上，然著草木眾象被燒，其當像人告王。時王即喚醫人告言：『眾象被燒，爾急作何醫療？』時彼醫人便作是念：『往日被群猴損暴我田農，我今得便當須酬冤。』白大王言：『此象被燒，須用猿猴脂涂身，方可得差。』時大王敕諸群臣：『汝等速須訪覓猴脂。』臣等依命，即喚獵師：『汝等可速覓猴將來。』獵師依命，即往諸方捕捉猴。彼難信猴王並五百群猴，俱被繫縛將來王所。其醫人為久結怨恨，將彼猿猴等活擲著于熱鑊之中。爾時諸天即于空中而說頌曰：
「『近冤
【現代漢語翻譯】 現代漢語譯本：過去，有兩群猴子，每群各有五百隻，各自有一位猴王。其中一位猴王，夢見自己和另一位猴王被五百隻猿猴扔進滾燙的油鍋里。在夢中，他感到非常驚恐，渾身汗毛都豎了起來，隨即醒來。他立刻召集自己的猴群，告訴它們這個夢，說道：『我今天做的這個夢，恐怕不是什麼好兆頭啊！我們必須放棄現在居住的地方，搬到別處去。』猴群回答說：『就按照大王您說的，我們應該趕緊離開這裡。』因為菩薩具有大威德，如果菩薩示現夢境，那一定是非常真實的。這位猴王又去告訴第二位猴王，說道：『我今天做了這樣一個夢，我們必須搬到別的地方去住。』那位猴王不相信，說道：『難道凡是夢見的事情，都可以相信嗎？如果你想走，就隨便你吧。我覺得這裡很寬敞，我絕對不會離開的。』那位猴王知道他很難相信，就帶領自己管轄的五百隻猴子，搬到了別的地方。後來，在這個村子裡，有一個貧賤的婢女在炒麥子，有一隻羊來到婢女身邊，想要吃這些麥子。婢女就用燒著的木頭打羊，羊身上著了火，非常著急，就跑進了王家的象房。像房裡有很多幹草，羊抖動身體，把火抖落到草上，草木燃燒起來，很多大象都被燒傷了，負責照看大象的人就告訴了國王。國王立刻召集醫生，說道：『大象被燒傷了，你們趕緊想辦法治療！』當時，一位醫生心裡想：『以前這些猴子經常破壞我的田地，今天我終於有機會報仇了。』於是就對大王說：『這些大象被燒傷，必須用猿猴的油脂塗抹身體，才能痊癒。』國王就命令大臣們：『你們趕緊去尋找猴子的油脂。』大臣們按照命令，立刻召集獵人：『你們趕緊去抓猴子來。』獵人們按照命令，就到各處去捕捉猴子。那位不相信夢境的猴王和他的五百隻猴子，都被捆綁著帶到了國王那裡。那位醫生因為長久的怨恨，就把這些猿猴活生生地扔進了滾燙的油鍋之中。這時，諸天就在空中說了這樣一首偈頌： 『親近怨家，自取其禍，如彼愚猴，以身投鑊。』 佛告諸比丘：『汝等當知，爾時夢見被擲鑊中驚怖猴王者，即我身是。其不信猴王者，提婆達多是。爾時五百被煮群猴者，今此諸惡知識是。爾時諸天于空中說頌者，今舍利弗是。爾時獵師者，瞿迦離是。爾時醫人者，孫陀羅是。爾時羊者，調達弟子是。爾時婢者，是闡陀利女。』 佛告諸比丘：『莫與惡人而為親友，當如是學。』 時諸比丘聞佛所說，歡喜奉行。
【English Translation】 English version: Once upon a time, there were two troops of monkeys, each with five hundred monkeys and each led by a monkey king. One of the kings dreamed that he and the other king were thrown into a hot cauldron by five hundred apes. In this dream, he was greatly frightened, his hair stood on end, and he immediately woke up. He summoned his troop of monkeys and told them about the dream, saying, 'The dream I had today is probably not a good omen! We must abandon this place where we live and move elsewhere.' The monkeys replied, 'As Your Majesty says, we should leave here quickly.' Because the Bodhisattva has great power and virtue, if the Bodhisattva manifests a dream, it must be very real. This monkey king then told the second monkey king, saying, 'I had such a dream today, we must move to another place to live.' That monkey king did not believe it, saying, 'Can everything dreamed be believed? If you want to leave, do as you please. I think it's spacious here, and I will never leave.' That monkey king knew that he was hard to believe, so he led the five hundred monkeys under his command and moved to another place. Later, in this village, a lowly maid was frying wheat, and a sheep came to the maid's side, wanting to eat the wheat. The maid hit the sheep with burning wood, the sheep caught fire, and in a panic, ran into the king's elephant stable. There was a lot of dry grass in the elephant stable, the sheep shook its body, and the fire fell on the grass, the grass and trees burned, and many elephants were burned. The person in charge of taking care of the elephants told the king. The king immediately summoned the doctors, saying, 'The elephants have been burned, you must quickly find a way to treat them!' At that time, one of the doctors thought to himself, 'These monkeys used to destroy my fields, and today I finally have a chance to take revenge.' So he said to the king, 'These elephants have been burned, and they must be smeared with ape oil to heal.' The king ordered the ministers, 'You must quickly find monkey oil.' The ministers followed the order and immediately summoned the hunters, 'You must quickly catch monkeys.' The hunters followed the order and went everywhere to catch monkeys. That monkey king who did not believe in dreams and his five hundred monkeys were all tied up and brought to the king. The doctor, because of his long-standing resentment, threw these apes alive into the hot cauldron. At this time, the devas (gods) in the sky spoke this verse: 'Drawing near to enemies, one brings disaster upon oneself, like that foolish monkey, throwing itself into the cauldron.' The Buddha told the bhikshus (monks), 'You should know that the monkey king who dreamed of being thrown into the cauldron and was frightened was myself. The monkey king who did not believe was Devadatta (a cousin of the Buddha who became his rival). The five hundred monkeys who were boiled at that time are these evil companions now. The devas who spoke the verse in the sky at that time were Shariputra (one of the Buddha's chief disciples). The hunter at that time was Kokalika (a monk known for his harsh speech). The doctor at that time was Sundara (a woman who was briefly involved with the Buddha). The sheep at that time was a disciple of Devadatta. The maid at that time was the Chandala (outcaste) woman.' The Buddha told the bhikshus, 'Do not befriend evil people, you should learn in this way.' At that time, the bhikshus, hearing what the Buddha said, rejoiced and practiced accordingly.
不可住， 城及村野中； 婢嗔羊食麥， 猴等被銷镕。』」
佛告諸苾芻：「汝等勿作異念！爾時見夢猴王者，即我身是。其難信猴王者，提婆達多是。所餘獼猴取我語者，免斯火怖。取提婆達多語者，悉遭劇苦。今時取我語者，並於生死大怖而得解脫。受提婆達多言教者，悉遭苦難。複次所有隨順我意者，皆得平安遠離苦難。隨提婆達多意者，悉遭苦難。
「汝等苾芻諦聽！乃往昔時有異方所，有二獼猴王，各有五百眷屬。其中一獼猴王，與五百眷屬遊行人間，至一聚落。於此聚落有一金波伽樹，其樹果實茂盛。時諸群猴見此果樹，白猴王曰：『此樹果子繁茂，枝將欲折。我等遠來疲乏，取其果食。』爾時猴王見斯樹已，遂說頌曰：
「『此樹近聚落， 童子不食果； 汝等應可知， 此果不堪食。』
「說此頌已，諸獼猴等即便捨去。其第二獼猴王，亦與五百眷屬遊行人間，漸至此村。是諸獼猴亦入其村，果實繁茂，便告獼猴王曰：『我等涉路疲勞，欲食其果安穩而去。』獼猴王曰：『善哉！』爾時五百獼猴即食其果。於時諸獼猴等，所食其果皆悉致死。汝等苾芻，勿作異念！其不食果獼猴王者，我身是。其第二獼猴王者，提婆達多是。隨順我意者，平安得達遠離苦難。
【現代漢語翻譯】 現代漢語譯本 『不可居住，在城鎮和鄉村中；女僕嗔怒羊吃了麥子，猴子等都被銷熔。』
佛陀告訴各位比丘：『你們不要作其他想法！那時夢中見到的猴王，就是我的化身。那難以置信的猴王，就是提婆達多（Devadatta，佛陀的堂兄弟，常與佛陀作對）。其餘聽從我話語的獼猴，免除了這場火災的恐怖。聽從提婆達多話語的，都遭受了極大的痛苦。現在聽從我話語的，都能從生死大恐怖中解脫。接受提婆達多言教的，都遭受苦難。再次，所有順從我意願的，都能得到平安，遠離苦難。順從提婆達多意願的，都遭受苦難。
『你們各位比丘仔細聽！過去很久以前，在另一個地方，有兩位獼猴王，各自有五百眷屬。其中一位獼猴王，帶著五百眷屬來到人間，到達一個村落。在這個村落里有一棵金波伽樹（Kimpurusha tree，一種傳說中的樹），樹上的果實非常茂盛。當時，這些猴子們看到這棵果樹，對猴王說：『這棵樹的果子繁茂，樹枝都快要折斷了。我們遠道而來，非常疲憊，想摘取果實來吃。』當時，猴王看到這棵樹后，就說了這首偈頌：
『這棵樹靠近村落，孩童們不吃它的果實；你們應該知道，這果實不能吃。』
說完這首偈頌后，這些獼猴們就離開了。第二位獼猴王，也帶著五百眷屬來到人間，漸漸到達這個村莊。這些獼猴也進入村莊，看到果實繁茂，便告訴獼猴王說：『我們長途跋涉，非常疲勞，想吃些果實，然後平安地離開。』獼猴王說：『很好！』當時，五百隻獼猴就吃了這些果實。當時，這些獼猴們，吃了這些果實后，全都死了。你們各位比丘，不要作其他想法！那沒有吃果實的獼猴王，就是我的化身。那第二位獼猴王，就是提婆達多。順從我意願的，就能平安到達，遠離苦難。
【English Translation】 English version 'It is uninhabitable, in towns and villages; the maid is angry that the sheep ate the barley, the monkeys and others are melted away.'"
The Buddha told the Bhikshus (Bhikshus, Buddhist monks): 'Do not have different thoughts! The monkey king you saw in the dream at that time is my body. That unbelievable monkey king is Devadatta (Devadatta, Buddha's cousin, often opposed to the Buddha). The remaining monkeys who took my words were spared from the terror of this fire. Those who took Devadatta's words suffered greatly. Now those who take my words will be liberated from the great terror of birth and death. Those who accept Devadatta's teachings will suffer hardships. Furthermore, all those who follow my will will be safe and away from suffering. Those who follow Devadatta's will will suffer hardships.'
'You Bhikshus listen carefully! In the past, in another place, there were two monkey kings, each with five hundred followers. One of the monkey kings, with five hundred followers, came to the human world and arrived at a village. In this village, there was a Kimpurusha tree (Kimpurusha tree, a legendary tree), and its fruits were very lush. At that time, these monkeys saw this fruit tree and said to the monkey king: 'This tree has lush fruits, and the branches are about to break. We have come from afar and are very tired. We want to pick the fruits to eat.' At that time, the monkey king saw this tree and spoke this verse:
'This tree is near the village, children do not eat its fruits; you should know that these fruits are not edible.'
After speaking this verse, these monkeys left. The second monkey king, also with five hundred followers, came to the human world and gradually arrived at this village. These monkeys also entered the village, saw the lush fruits, and told the monkey king: 'We have traveled a long way and are very tired. We want to eat some fruits and then leave safely.' The monkey king said: 'Good!' At that time, five hundred monkeys ate these fruits. At that time, these monkeys, after eating these fruits, all died. You Bhikshus, do not have different thoughts! The monkey king who did not eat the fruits is my body. The second monkey king is Devadatta. Those who follow my will can arrive safely and stay away from suffering.
隨提婆達多意者，悉遭苦難。今時諸有情等隨順我語，于生死中而得解脫。受提婆達多言教者，悉遭苦難。」
爾時提婆達多，以石欲擊世尊。於時諸婆羅門居士等，悉懷嗔恚咸言：「我等即殺提婆達多。」其中有人是提婆達多朋友者，即報提婆達多。提婆達多聞已，即于閑林樹下安禪而住。時諸婆羅門居士等，見提婆達多在於樹下安禪而住，各相謂曰：「汝等應知，此提婆達多有大威德，我等云何而得殺之？云何今我發斯惡事？宜速各去。」時諸苾芻聞提婆達多住如是威儀，諸婆羅門居士等雖暫嗔怒而不殺害。是諸苾芻咸皆有疑，唯佛世尊能斷疑惑，以緣白佛：「大德世尊！今可觀察提婆達多作非法罪，于諸人眾示修善法。」佛告諸苾芻：「其提婆達多非但今世，作斯非法而現正法，誑惑老鼠以害其命。汝等諦聽！我為汝說。乃往昔時有異方所，有一鼠王與五百鼠為眷屬。有一貓子名曰火焰，其貓少年之時，所有鼠等悉皆殺害。後年老邁便作是念：『我昔少時氣力強盛，以力捉鼠而食。我今年既朽邁，氣力微薄不能捉獲，設何方便而捉獲鼠？』作是念已遍觀其地，乃見一鼠王與五百鼠而為眷屬住此方所，即就鼠穴詐作坐禪。時諸群鼠出穴遊行，乃見老貓安然坐禪，其鼠問曰：『阿舅！今何所作？』老貓答曰：
【現代漢語翻譯】 現代漢語譯本：隨從提婆達多（Devadatta，佛陀的堂兄弟，試圖分裂僧團）的人，都會遭遇苦難。現在這些有情眾生，如果隨順我的教導，就能在生死輪迴中得到解脫。接受提婆達多言教的人，都會遭遇苦難。
當時，提婆達多用石頭想要襲擊世尊（釋迦牟尼佛）。當時，各位婆羅門（Brahman，古印度僧侶階層）居士等，都懷著嗔恨之心，說：『我們應該殺了提婆達多。』其中有人是提婆達多的朋友，就告訴了提婆達多。提婆達多聽了之後，就在空閑的樹林下禪定而住。當時，各位婆羅門居士等，看見提婆達多在樹下禪定而住，互相說道：『你們應該知道，這個提婆達多有很大的威德，我們怎麼能夠殺了他呢？為什麼我們現在會產生這樣的惡念？應該趕快各自離開。』當時，各位比丘（Bhikkhu，佛教出家男眾）聽說了提婆達多以這樣的威儀而住，各位婆羅門居士等雖然暫時嗔怒卻沒有殺害他。這些比丘都心懷疑惑，只有佛世尊（Buddha，覺悟者）能夠斷除疑惑，因此將此事稟告佛陀：『大德世尊！現在可以觀察提婆達多所作的非法罪行，在眾人面前展示修行善法。』佛陀告訴各位比丘：『這個提婆達多不只是今生，才做出這樣的非法行為卻顯現正法，他過去也曾欺騙老鼠，以此來害它們的性命。你們仔細聽！我為你們說。在很久以前的某個地方，有一隻鼠王，和五百隻老鼠作為眷屬。有一隻貓名叫火焰，這隻貓年輕的時候，所有老鼠都被它殺害了。後來它年老體衰，就想：『我以前年輕的時候氣力強盛，用力量捉老鼠來吃。我現在年紀大了，氣力微弱不能捉到老鼠，用什麼方法才能捉到老鼠呢？』這樣想著，它四處觀察，就看見一隻鼠王和五百隻老鼠作為眷屬住在這個地方，就到老鼠洞穴旁假裝坐禪。當時，各位老鼠出洞嬉戲，就看見老貓安然坐禪，老鼠問道：『阿舅！現在在做什麼？』老貓回答說：
【English Translation】 English version: Those who follow Devadatta (Buddha's cousin who tried to create a schism in the Sangha) will encounter suffering. Now, these sentient beings, if they follow my teachings, will attain liberation from the cycle of birth and death. Those who accept Devadatta's teachings will encounter suffering.
At that time, Devadatta intended to strike the World-Honored One (Shakyamuni Buddha) with a stone. At that time, the Brahmins (ancient Indian priestly class) and laypeople, all harbored anger and said, 'We should kill Devadatta.' Among them, someone who was a friend of Devadatta, informed Devadatta. Having heard this, Devadatta went to a secluded forest and remained there in meditation. At that time, the Brahmins and laypeople, seeing Devadatta remaining in meditation under a tree, said to each other, 'You should know that this Devadatta has great power and virtue, how can we kill him? Why did we generate such evil thoughts? We should quickly leave.' At that time, the Bhikkhus (Buddhist monks) heard that Devadatta was abiding with such dignified conduct, and the Brahmins and laypeople, although temporarily angered, did not kill him. These Bhikkhus all had doubts, and only the Buddha (Enlightened One) could dispel their doubts, so they reported this matter to the Buddha: 'Great Virtuous World-Honored One! Now it is possible to observe Devadatta's unlawful actions, and demonstrate the practice of good dharma to the people.' The Buddha told the Bhikkhus, 'This Devadatta is not only in this life that he performs such unlawful actions while appearing to practice the true Dharma, in the past he also deceived mice in order to harm their lives. Listen carefully! I will tell you. In a distant place in the past, there was a mouse king with five hundred mice as his retinue. There was a cat named Flame, and when this cat was young, all the mice were killed by it. Later, when it became old and weak, it thought: 'When I was young, I had strong strength, and I used my strength to catch mice and eat them. Now that I am old, my strength is weak and I cannot catch mice, what method can I use to catch mice?' Thinking this, it looked around and saw a mouse king with five hundred mice as his retinue living in this place, so it went to the mouse hole and pretended to meditate. At that time, the mice came out of the hole to play, and saw the old cat sitting peacefully in meditation, and the mice asked, 'Uncle! What are you doing now?' The old cat replied:
『我昔少年氣力盛壯作無量罪，今欲修福除其舊罪。』時群鼠等聞是語已皆發善心：『今此老貓修行善法。』即與鼠等右繞老貓，行於三匝便入于穴。其老貓取其最末後者而食，不經多時其鼠漸少。鼠王既見此已便作是念：『我鼠等漸漸數少，其老貓氣力肥盛，是事必有緣由。』其鼠王即便觀察，乃見老貓于其糞中有鼠毛骨。心即知：『老貓食我鼠等，我今深觀捉鼠之時。』作是念已，便即于窟而看老貓，乃見老貓捉最末後鼠而食。鼠王見已避遠而立，遂說頌曰：
「『老貓身漸肥， 群鼠積漸少； 食苗實根葉， 糞不應毛骨。 汝今修禪不謂善， 為利詐作修善人； 愿汝無病安穩住， 我今群鼠汝食盡。』」
佛告諸苾芻：「勿生異念！時彼火焰老貓者，提婆達多是，作非法罪，于諸人眾示現修善。」
是諸苾芻咸皆有疑，唯佛世尊能斷疑惑：「大德世尊！思審觀察，隨世尊言教者，安穩得度生死。順提婆達多言教者，遭大苦難。」佛告諸苾芻：「汝等當知，非但今世隨順我言教者得度生死，往昔亦復如是。汝等苾芻諦聽！諦聽！我為汝說。乃往昔時有二導師，各有五百車乘過於磧中，或得水草、或不得水草，乃經數日，諸牛犢等極遭苦難。於後見一方所，其草青茂有多涌
【現代漢語翻譯】 現代漢語譯本：『我過去年輕力壯時造作了無數罪業，現在想要修行積福來消除以前的罪過。』當時，一群老鼠聽到這話后都生起了善良的心念：『現在這隻老貓修行善法了。』於是老鼠們就右繞著老貓，繞了三圈后便進入洞穴。那老貓就抓取最後面的老鼠吃掉，沒過多久，老鼠就漸漸減少了。鼠王看到這種情況，就心想：『我們老鼠的數量漸漸減少，而老貓卻氣力肥壯，這事必定有原因。』鼠王便開始觀察，發現老貓的糞便中有老鼠的毛和骨頭。心裡立刻明白：『老貓在吃我們的老鼠，我現在要仔細觀察它捉老鼠的時候。』這樣想著，便在洞穴里觀察老貓，看到老貓抓取最後面的老鼠吃掉。鼠王看到后，遠遠地避開站立，於是說了這首偈頌： 『老貓身體漸漸肥胖，老鼠群體逐漸減少；吃掉苗、果實、根和葉，糞便中不應該有毛和骨。你現在修禪並非是行善，而是爲了利益而假裝成修行善法的人；希望你沒有疾病，安穩地住著，我現在的這些老鼠都會被你吃光。』 佛告訴各位比丘：『不要產生其他的想法！當時那隻火焰老貓，就是提婆達多（Devadatta），他造作非法的罪業，在眾人面前示現修行善法。』 各位比丘都感到疑惑，只有佛世尊能夠斷除疑惑：『大德世尊！仔細觀察，隨順世尊的言教，就能安穩地脫離生死輪迴。順從提婆達多（Devadatta）的言教，就會遭遇巨大的苦難。』佛告訴各位比丘：『你們應當知道，不只是今生隨順我的言教才能脫離生死輪迴，過去也是這樣。你們各位比丘仔細聽！仔細聽！我為你們說。在過去的時候，有兩位導師，各自帶領著五百輛車經過沙漠，有時能找到水草，有時找不到水草，經過了幾天，牛犢們都非常困苦。後來看到一個地方，那裡的草地青翠茂盛，有很多涌泉。
【English Translation】 English version: 'In my youth, when I was strong, I committed countless sins. Now I wish to cultivate blessings to eliminate those past sins.' At that time, the group of mice, upon hearing these words, all developed good intentions: 'Now this old cat is practicing good Dharma.' Immediately, the mice circumambulated the old cat to the right, going around three times before entering their burrow. The old cat would then seize and eat the last mouse. Before long, the number of mice gradually decreased. The mouse king, seeing this, thought to himself: 'Our mice are gradually decreasing in number, while the old cat is growing stronger and fatter. There must be a reason for this.' The mouse king then observed and found mouse fur and bones in the old cat's excrement. He immediately understood: 'The old cat is eating our mice. I must now carefully observe when it catches the mice.' With this thought, he watched the old cat in the burrow and saw it seize and eat the last mouse. The mouse king, seeing this, stood far away and spoke this verse: 'The old cat's body grows increasingly fat, the group of mice gradually diminishes; it eats the sprouts, fruits, roots, and leaves, its excrement should not contain fur and bones. Your current practice of meditation is not virtuous, you falsely act as a virtuous person for your own benefit; may you live without illness and in peace, but I and my mice will be entirely consumed by you.' The Buddha told the Bhikshus (monks): 'Do not entertain other thoughts! That fiery old cat was Devadatta (a cousin and disciple of the Buddha who became his rival), who committed unlawful sins and pretended to practice virtue before the people.' All the Bhikshus were filled with doubt, but only the World Honored One, the Buddha, could dispel their doubts: 'Great Virtuous World Honored One! Upon careful observation, those who follow the World Honored One's teachings will safely cross over birth and death. Those who follow Devadatta's (a cousin and disciple of the Buddha who became his rival) teachings will encounter great suffering.' The Buddha told the Bhikshus: 'You should know that it is not only in this life that those who follow my teachings will cross over birth and death, but it was also the same in the past. Listen carefully, Bhikshus! Listen carefully! I will tell you. In the past, there were two guides, each leading five hundred carts through the desert. Sometimes they found water and grass, sometimes they did not. After several days, the calves were extremely distressed. Later, they saw a place where the grass was lush and green, and there were many springs.'
泉。時諸商人將諸牛犢就其水草，時諸商人入水澡浴，飲諸牛犢。既飲水已便息而住。其五百群牛之中有一牛王，告諸牛曰：『此方地所青草郁茂，有好浴泉，我等恣意飲食而住。若有商人備駕於我，便須臥地不復受使。』第二牛王告群牛曰：『汝等應知！其商人等有大氣力，能調伏難調之物，宜可依舊隨順人等般運車乘，恐後有損。』其大牛王聞是語已，即嗔第二牛王：『汝所言者，依前受他驅使，是事非法。豈有人類能見自背。』復告群牛曰：『汝等取我言教，不須相去。』於時商人慾駕其牛，彼諸牛等見商人慾捉，便即瞋怒爮地攫裂。商人見已，各執棒打，皮穿流血即令駕車。余牛牽車而去，皆不被打。爾時空中諸天即說頌曰：
「『今觀惡牛王， 妄語行惡行； 諸牛緣此苦， 飢渴身流血。 復觀善牛王， 淳和出正教； 由此諸牛類， 度險身肥飽。』」
佛告諸苾芻：「汝等勿生異念，其最勝牛王出正教者，即我身是。時彼牛王出惡教令，令彼群牛遭苦難者，提婆達多是。昔時有能受我教者，皆得安隱，能越危苦諸險難處。諸有能受提婆達多言教者，皆遭如是苦難。非但往昔，現今能有隨我正見受其教誨，皆得安隱，越度生死煩惱大海。若隨順提婆達多耶見惡行，恒遭如
【現代漢語翻譯】 現代漢語譯本 泉水邊，商人們帶著牛犢去水草豐美的地方，他們在水中洗浴，並讓牛犢飲水。飲水后，牛犢們便在那裡休息。五百頭牛中有一頭牛王，它告訴眾牛說：『這地方的青草茂盛，有好的泉水可以洗浴，我們可以在這裡盡情地吃喝。如果商人們準備駕馭我們，我們就躺在地上不聽使喚。』 第二頭牛王告訴眾牛說：『你們應該知道！那些商人們力氣很大，能夠調伏難以調伏的動物，我們還是像以前一樣順從他們，幫他們搬運車乘，免得以後遭受損害。』 那頭大牛王聽到這話后，非常生氣地對第二頭牛王說：『你說的那些話，還是像以前一樣受人驅使，這是不對的。難道有人類能看見自己的後背嗎？』它又告訴眾牛說：『你們聽我的，不要離開我。』 這時，商人們想要駕馭那些牛，那些牛看到商人想要捉它們，便立刻生氣地用蹄子刨地，用角撞擊。商人們看到這種情況，就拿起棍子打它們，打得皮開肉綻，流血不止，然後才讓它們拉車。其餘的牛牽著車走了，都沒有被打。 這時，空中的諸天便說了這樣一首偈頌： 『看看這惡牛王， 說謊又行惡； 眾牛因此受苦， 飢渴身流血。 再看看善牛王， 純樸和善出正教； 因此眾牛類， 度過險境身肥飽。』 佛陀告訴各位比丘：『你們不要產生其他的想法，那頭最勝的牛王，說出正確教導的，就是我的前身。當時那頭牛王發出錯誤的命令，讓那些牛遭受苦難的，就是提婆達多（Devadatta，佛陀的堂兄弟，也是佛陀的弟子，後背叛佛陀）的前身。過去那些能夠接受我的教導的人，都能夠得到安穩，能夠越過危險和苦難的地方。那些接受提婆達多（Devadatta）的言教的人，都會遭受這樣的苦難。不僅是過去，現在如果有人能夠隨順我的正確見解，接受我的教誨，都能夠得到安穩，越過生死煩惱的大海。如果隨順提婆達多（Devadatta）的邪見和惡行，將永遠遭受苦難。』
【English Translation】 English version At the spring, the merchants led their calves to the lush water and grass. The merchants bathed in the water and let the calves drink. After drinking, the calves rested there. Among the five hundred cattle, there was a cattle king who told the other cattle: 'This place has lush green grass and a good spring for bathing. We can eat and drink to our heart's content here. If the merchants prepare to harness us, we will lie down and refuse to obey.' The second cattle king told the herd: 'You should know! Those merchants are very strong and can tame even the most difficult animals. We should continue to obey them as before, helping them transport their carts, lest we suffer harm later.' Upon hearing this, the great cattle king became angry and said to the second cattle king: 'What you say is just like before, being driven by others. That is wrong. Can any human see their own back?' He then told the herd: 'Listen to me, and do not leave me.' At that moment, the merchants wanted to harness the cattle. When the cattle saw the merchants trying to catch them, they immediately became angry, pawing the ground and goring with their horns. Seeing this, the merchants took sticks and beat them, causing their skin to break and bleed before finally making them pull the carts. The other cattle, pulling the carts, were not beaten. At that time, the deities in the sky spoke this verse: 'Behold the evil cattle king, lying and acting wickedly; The cattle suffer because of this, hungry, thirsty, and bleeding. Behold the good cattle king, pure and harmonious, giving righteous teachings; Therefore, the cattle kind, crosses dangers and is fat and full.' The Buddha told the Bhikshus (Buddhist monks): 'Do not entertain other thoughts. The most excellent cattle king, who gave righteous teachings, was myself in a past life. The cattle king who gave evil commands, causing the cattle to suffer, was Devadatta (Buddha's cousin and disciple who later betrayed him). In the past, those who could accept my teachings were able to find peace and cross dangerous and difficult places. Those who accepted Devadatta's (Devadatta) teachings suffered in this way. Not only in the past, but now, those who follow my right views and accept my teachings will find peace and cross the great ocean of birth, death, and afflictions. If you follow Devadatta's (Devadatta) wrong views and evil deeds, you will always suffer.'
是諸大苦難。」
時諸苾芻咸皆有疑。唯佛能斷，以緣白佛：「唯愿世尊！觀是提婆達多，自身愚癡眷屬亦愚。」
佛告諸苾芻：「提婆達多非但今世愚癡，往時亦然。汝等諦聽！我為汝說。乃往古昔有一閑靜林野之處，有群獼猴游住於此。時諸獼猴遊行漸至一井，乃觀井底見彼月影。既見月已詣猴王處，白言：『大王應知！其月見墮井中，我等今應速往拔出依舊安置。』是諸猿猴咸贊言：『善！』便相議曰：『云何方便可能拔月？』其中或云：『不須余計，我等連肱為索而拔出之。』時一獼猴在井樹上攀枝而住，其餘一一次第以手相接，獼猴既多，樹枝低下欲折。時彼最下近水之者攪水覓月，由水渾故月便不現，樹枝便折，一時墮水被溺而死。時有諸天而說頌曰：
「『此諸癡獼猴， 為彼愚導師； 悉墮于井中， 救月而溺死。』」
佛告諸苾芻等：「往昔獼猴王者，即提婆達多是。昔時由自愚癡故，以愚癡而為眷屬，今時亦為愚癡眷屬。」
爾時世尊在王舍城竹林園中，時世饑儉乞食難得。佛告諸苾芻：「我欲三月靜住，不得一人輒來見我，除取食者及長凈日。大德亦應共立明制。」時舍利弗、摩訶目乾連，在南山內三月安居。時提婆達多亦于夏中三月供給飲食及以雜事。
【現代漢語翻譯】 現代漢語譯本： 『這就是各種巨大的苦難。』
當時，眾比丘都心存疑惑。只有佛才能斷除疑惑，因此稟告佛說：『世尊！但願您能觀察到提婆達多（Devadatta），他自身愚癡，他的眷屬也同樣愚癡。』
佛告訴眾比丘：『提婆達多（Devadatta）不僅今世愚癡，往昔也是如此。你們仔細聽著！我為你們講述。很久以前，在一個僻靜的林野之處，有一群獼猴在那裡嬉戲生活。當時，這些獼猴逐漸來到一口井邊，看到井底的月亮倒影。看到月亮后，它們就去猴王那裡，稟告說：『大王應該知道！月亮掉到井裡了，我們現在應該趕快去把它撈出來，恢復原位。』眾猿猴都贊同說：『好！』於是它們商議說：『用什麼方法才能把月亮撈出來呢？』其中一隻猴子說：『不需要其他計策，我們連在一起，像繩索一樣把它拔出來。』當時，一隻獼猴在井邊的樹上攀著樹枝，其餘的猴子一個接一個地用手相接。獼猴數量很多，樹枝被壓得彎曲快要折斷了。這時，最下面的那隻靠近水面的猴子攪動水面尋找月亮，由於水變得渾濁，月亮便不再顯現，樹枝也斷了，一時間，猴子們都掉進水裡被淹死了。當時，有諸天唱頌說：
『這些愚癡的獼猴，被愚蠢的導師所引導；全都掉進井裡，爲了撈月亮而被淹死。』
佛告訴眾比丘等人：『往昔的獼猴王，就是提婆達多（Devadatta）。過去因為自己愚癡，所以用愚癡的人作為眷屬，現在也是用愚癡的人作為眷屬。』
當時，世尊在王舍城（Rajagrha）的竹林園（Veluvana）中，當時世道饑荒，乞食很難得到食物。佛告訴眾比丘：『我想靜靜地待三個月，不允許任何人來見我，除了取食物的人和齋戒日。大德們也應該共同制定明確的規定。』當時，舍利弗（Sariputra）、摩訶目犍連（Mahamaudgalyayana），在南山內安居三個月。當時，提婆達多（Devadatta）也在夏季的三個月里供給飲食以及各種雜事。
【English Translation】 English version: 『These are all great sufferings.』
At that time, all the Bhikshus (monks) had doubts. Only the Buddha could resolve them, so they reported to the Buddha, saying, 『World Honored One! May you observe that Devadatta (Devadatta), is foolish himself, and his retinue is also foolish.』
The Buddha told the Bhikshus (monks), 『Devadatta (Devadatta) is not only foolish in this life, but was also so in the past. Listen carefully! I will tell you. Long ago, in a secluded forest, there was a group of monkeys living there. At that time, these monkeys gradually came to a well and saw the moon's reflection at the bottom of the well. After seeing the moon, they went to the monkey king and reported, 『Great King, you should know! The moon has fallen into the well, and we should quickly go and pull it out and put it back in its place.』 All the monkeys agreed, saying, 『Good!』 So they discussed, 『What method can we use to pull the moon out?』 One of them said, 『No other plan is needed, we can link our arms together like a rope and pull it out.』 At that time, one monkey was clinging to a branch on a tree by the well, and the others held onto each other's hands one by one. There were many monkeys, and the branch was bending and about to break. At this time, the lowest monkey near the water stirred the water to find the moon, but because the water became muddy, the moon disappeared, and the branch broke, and all the monkeys fell into the water and drowned. At that time, the Devas (gods) recited a verse, saying:
『These foolish monkeys, are led by a foolish guide; all fell into the well, and drowned trying to save the moon.』
The Buddha told the Bhikshus (monks), 『The monkey king of the past was Devadatta (Devadatta). In the past, because he was foolish himself, he used foolish people as his retinue, and now he is also using foolish people as his retinue.』
At that time, the World Honored One was in the Bamboo Grove Monastery (Veluvana) in Rajagrha (Rajagrha). At that time, there was a famine, and it was difficult to obtain food by begging. The Buddha told the Bhikshus (monks), 『I want to stay quietly for three months, and no one is allowed to see me, except for those who bring food and on the days of fasting. The virtuous ones should also jointly establish clear rules.』 At that time, Sariputra (Sariputra) and Mahamudgalyayana (Mahamaudgalyayana) stayed in seclusion in the Southern Mountains for three months. At that time, Devadatta (Devadatta) also provided food and various services during the three months of summer.
滿三月已，提婆達多為諸大眾廣說妙法：「苾芻當知！沙門喬答摩常說法時，讚歎在山寂靜離諸煩惱解脫最疾最速：一者乞食、二者糞掃衣、三者三衣、四者露坐，如是四人去諸塵垢證得解脫。若有人不樂如是四種修道、不樂解脫者，即合受籌出離眾外。」說此語已，於時大眾五百苾芻人各受籌，隨提婆達多出離眾外行至門首。羅怙羅見語五百苾芻曰：「云何舍如來隨逐惡黨而去？」諸苾芻告羅怙羅曰：「我於三月安居飢餓。蒙提婆達多供給取食，並將雜物而供養之。若不祗濟我等死盡。」提婆達多分破僧時大地震動，流星晃耀四方火然，一切諸天擊鼓震響高聲唱言：「自今已后涅槃道息，無有得道果者，無有漏盡者，無有讀誦蘇呾羅、毗奈耶、阿毗達磨，心亦不著阿蘭若處，亦無修聲聞辟支佛道者，亦無修阿耨多羅三藐三菩提者，人天浩亂。三千大千世界法輪不轉，眾生隨人不隨於法。」舍利子、摩訶目揵連見此奇怪，斂心入定，睹見提婆達多破和合僧，便相謂曰：「我等宜往滅諸諍論求令和合。」三月已滿三衣已具，即往世尊所，漸漸遊行詣王舍城竹林園中，安置三衣，洗足已往世尊所。見羅怙羅在門外立，謂舍利子曰：「鄔波馱耶知不？提婆達多已破僧訖。」舍利子曰：「我已知訖故為此來，汝勿憂愁，我當和
【現代漢語翻譯】 現代漢語譯本 滿三個月后，提婆達多為大眾廣泛宣說『妙法』：『諸位比丘應當知道！沙門喬答摩（釋迦牟尼佛的稱號）常說法時，讚歎在山林寂靜之處遠離各種煩惱，解脫最為迅速：一是乞食、二是穿糞掃衣（用丟棄的布料縫製的衣服）、三是隻擁有三衣（比丘所擁有的三種袈裟）、四是露天而坐，像這樣四種修行方式可以去除各種塵垢，證得解脫。如果有人不喜歡這四種修道方式，不喜歡解脫，就應該接受投票，離開僧團。』說完這些話后，當時大眾中有五百比丘各自接受投票，跟隨提婆達多離開僧團，走到門口。羅怙羅（釋迦牟尼佛的兒子）看見后對五百比丘說：『為什麼捨棄如來（釋迦牟尼佛）而追隨惡黨而去？』這些比丘告訴羅怙羅說：『我在三個月的安居期間飢餓難耐，蒙受提婆達多供給食物，並且用各種雜物來供養我們。如果他不救濟我們，我們都會餓死。』提婆達多分裂僧團時，大地劇烈震動，流星閃耀，四面八方燃起火焰，一切諸天敲擊天鼓，發出震耳欲聾的響聲，高聲唱道：『從今以後，涅槃之道斷絕，沒有人能夠證得道果，沒有人能夠斷盡煩惱，沒有人能夠讀誦《蘇呾羅》（經）、《毗奈耶》（律）、《阿毗達磨》（論），內心也不再向往寂靜的阿蘭若處（遠離人煙的修行場所），也沒有人再修習聲聞、辟支佛道，也沒有人再修習阿耨多羅三藐三菩提（無上正等正覺），人天陷入浩劫混亂。三千大千世界法輪停止轉動，眾生追隨人而不追隨佛法。』舍利子（釋迦牟尼佛的十大弟子之一，以智慧著稱）、摩訶目揵連（釋迦牟尼佛的十大弟子之一，以神通著稱）見到這種奇異景象，收攝心神進入禪定，看到提婆達多分裂和合的僧團，便互相說道：『我們應該前去平息各種爭論，尋求令和合。』三個月已滿，三衣已經準備齊全，就前往世尊（釋迦牟尼佛）所在之處，漸漸來到王舍城竹林園中，安置好三衣，洗完腳后前往世尊處。看見羅怙羅在門外站立，對舍利子說：『鄔波馱耶（親教師），您知道嗎？提婆達多已經分裂僧團了。』舍利子說：『我已經知道了，所以才為此而來，你不要憂愁，我當令和合。』 English version After three months, Devadatta (a cousin of the Buddha who became his rival) extensively preached the 'wonderful Dharma' to the assembly: 'Bhikkhus (Buddhist monks), you should know! Śramaṇa Gautama (another name for Shakyamuni Buddha) often praises the solitude of the mountains, the quick and swift liberation from afflictions when he preaches the Dharma: first, begging for food; second, wearing discarded rag robes; third, possessing only three robes; fourth, sitting in the open. These four practices remove all defilements and attain liberation. If anyone does not enjoy these four practices, does not enjoy liberation, then they should accept a token and leave the Sangha (Buddhist monastic order).' After saying this, five hundred bhikkhus each accepted a token and followed Devadatta out of the Sangha, going to the gate. Rāhula (the Buddha's son) saw them and said to the five hundred bhikkhus: 'Why do you abandon the Tathagata (another name for Shakyamuni Buddha) and follow the evil party?' The bhikkhus told Rāhula: 'I was hungry during the three-month retreat. I was provided with food by Devadatta, and he offered us various things. If he does not help us, we will all die of starvation.' When Devadatta split the Sangha, the earth shook violently, meteors flashed, flames blazed in all directions, and all the devas (gods) struck their drums, making a deafening sound, and loudly proclaimed: 'From now on, the path to Nirvana (liberation from suffering) is cut off, no one can attain the fruit of the path, no one can exhaust their defilements, no one can recite the Sutras (discourses of the Buddha), the Vinaya (monastic rules), or the Abhidharma (Buddhist philosophy), and the mind no longer yearns for the quiet Aranya (secluded place for practice), and no one will practice the path of the Shravakas (disciples who hear the teachings) or Pratyekabuddhas (solitary Buddhas), and no one will practice Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Humans and devas are in chaos and confusion. The Dharma wheel (the Buddha's teachings) of the three thousand great thousand worlds does not turn, and beings follow people instead of the Dharma.' Shariputra (one of the Buddha's chief disciples, known for his wisdom) and Mahāmaudgalyāyana (one of the Buddha's chief disciples, known for his supernatural powers) saw this strange phenomenon, collected their minds, and entered into meditation. Seeing that Devadatta had split the harmonious Sangha, they said to each other: 'We should go and quell the disputes and seek reconciliation.' After three months had passed and their three robes were ready, they went to where the Bhagavan (another name for Shakyamuni Buddha) was, gradually arriving at the Bamboo Grove Monastery in Rajagriha (an ancient city in India). They placed their three robes, washed their feet, and went to the Bhagavan. Seeing Rāhula standing outside the gate, he said to Shariputra: 'Upadhyaya (preceptor), do you know? Devadatta has already split the Sangha.' Shariputra said: 'I already know, that is why I have come here. Do not worry, I will reconcile them.'
【English Translation】 English version After three months, Devadatta (a cousin of the Buddha who became his rival) extensively preached the 'wonderful Dharma' to the assembly: 'Bhikkhus (Buddhist monks), you should know! Śramaṇa Gautama (another name for Shakyamuni Buddha) often praises the solitude of the mountains, the quick and swift liberation from afflictions when he preaches the Dharma: first, begging for food; second, wearing discarded rag robes; third, possessing only three robes; fourth, sitting in the open. These four practices remove all defilements and attain liberation. If anyone does not enjoy these four practices, does not enjoy liberation, then they should accept a token and leave the Sangha (Buddhist monastic order).' After saying this, five hundred bhikkhus each accepted a token and followed Devadatta out of the Sangha, going to the gate. Rāhula (the Buddha's son) saw them and said to the five hundred bhikkhus: 'Why do you abandon the Tathagata (another name for Shakyamuni Buddha) and follow the evil party?' The bhikkhus told Rāhula: 'I was hungry during the three-month retreat. I was provided with food by Devadatta, and he offered us various things. If he does not help us, we will all die of starvation.' When Devadatta split the Sangha, the earth shook violently, meteors flashed, flames blazed in all directions, and all the devas (gods) struck their drums, making a deafening sound, and loudly proclaimed: 'From now on, the path to Nirvana (liberation from suffering) is cut off, no one can attain the fruit of the path, no one can exhaust their defilements, no one can recite the Sutras (discourses of the Buddha), the Vinaya (monastic rules), or the Abhidharma (Buddhist philosophy), and the mind no longer yearns for the quiet Aranya (secluded place for practice), and no one will practice the path of the Shravakas (disciples who hear the teachings) or Pratyekabuddhas (solitary Buddhas), and no one will practice Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Humans and devas are in chaos and confusion. The Dharma wheel (the Buddha's teachings) of the three thousand great thousand worlds does not turn, and beings follow people instead of the Dharma.' Shariputra (one of the Buddha's chief disciples, known for his wisdom) and Mahāmaudgalyāyana (one of the Buddha's chief disciples, known for his supernatural powers) saw this strange phenomenon, collected their minds, and entered into meditation. Seeing that Devadatta had split the harmonious Sangha, they said to each other: 'We should go and quell the disputes and seek reconciliation.' After three months had passed and their three robes were ready, they went to where the Bhagavan (another name for Shakyamuni Buddha) was, gradually arriving at the Bamboo Grove Monastery in Rajagriha (an ancient city in India). They placed their three robes, washed their feet, and went to the Bhagavan. Seeing Rāhula standing outside the gate, he said to Shariputra: 'Upadhyaya (preceptor), do you know? Devadatta has already split the Sangha.' Shariputra said: 'I already know, that is why I have come here. Do not worry, I will reconcile them.'
合。」便入眾中見世尊，稽首頂禮卻坐一面，而白佛言：「我聞惡人提婆達多已破僧眾，我欲和合。未審世尊，垂慈許不？」爾時世尊即便嘆曰：「善哉，善哉！若能如是和合僧者，得福無量。」時舍利子並大目連，白此事已奉辭世尊，便往南山詣提婆達多所。時提婆達多作佛威儀為眾說法，孤迦里迦在右邊坐，褰荼達驃居在左邊。時提婆達多遙見大德舍利子、目揵連來，便作是念：「我已成一切智人，而此大德入我眾中。」即遣左右侍從令起，即遣舍利子、目健連左右而坐。時孤迦梨迦、褰荼達驃，既被強移坐處心生瞋恨，善自思惟：「我等有大過失助破僧眾，若欲不起恐被瞋打。」便即移處，遣大目健連並舍利子居在左右而坐。提婆達多告舍利子曰：「我今背痛，汝為大眾演說妙法。」
爾時舍利弗默然受請。提婆達多說此語已，便疊僧伽胝支頭右脅而臥。時舍利子以神通力，令遣仰眠不令覺知，告諸大眾：「汝等大師眠如孩兒。」時舍利子告目連曰：「汝為大眾可速現神通迴心向佛。」是時大目健連，即便身騰虛空，具四威儀行住坐臥，入火光三昧，放種種光明青黃赤白，或身上出水身下出火，或身上出火身下出水，東西南北具見四種神通。現神通已，從空而下卻坐本處。是時大眾見大目乾連具此神通，
【現代漢語翻譯】 『合。』於是便走到人群中去見世尊（Buddha），行稽首禮（一種非常恭敬的禮節）后在一旁坐下，對佛說：『我聽說惡人提婆達多（Devadatta，佛陀的堂兄弟，試圖分裂僧團）已經破壞了僧團，我想要使僧團和合。不知世尊是否慈悲允許？』這時世尊便讚歎說：『好啊，好啊！如果能這樣使僧團和合，得到的福報是無量的。』當時舍利子（Sariputra，佛陀的十大弟子之一，以智慧著稱）和大目犍連（Maudgalyayana，佛陀的十大弟子之一，以神通著稱），稟告了這件事後，告別世尊，便前往南山去提婆達多那裡。當時提婆達多擺出佛的威儀，正在為大眾說法，孤迦里迦（Kokalika，提婆達多的弟子）坐在右邊，褰荼達驃（Khandhaka，提婆達多的弟子）坐在左邊。當時提婆達多遠遠地看見大德舍利子、目犍連來了，便這樣想：『我已經成為一切智人（知道一切的人），而這兩位大德卻要進入我的僧團中。』於是便讓左右侍從起身，讓舍利子、目犍連坐在左右。當時孤迦梨迦、褰荼達驃，因為被強行移開座位，心中生起嗔恨，暗自思量：『我們有很大的過失，幫助破壞僧團，如果不起身恐怕會被責打。』便立即起身讓位，讓大目犍連和舍利子坐在左右。提婆達多告訴舍利子說：『我現在背痛，你為大眾演說妙法。』 當時舍利弗（Sariputra）默默地接受了請求。提婆達多說完這句話后，便疊起僧伽胝（Samghati，一種袈裟），頭枕著右手側臥。當時舍利子用神通力，讓他仰面而睡，不讓他察覺，告訴大眾說：『你們的大師睡得像個孩子一樣。』當時舍利子告訴目犍連說：『你爲了大眾，可以快速顯現神通，使他們迴心向佛。』這時大目犍連，便騰身到虛空中，具足四種威儀（行、住、坐、臥），進入火光三昧（一種禪定狀態），放出種種光明，青黃赤白，或者身上出水身下出火，或者身上出火身下出水，東西南北都展現了四種神通。顯現神通后，從空中下來，回到原來的座位。當時大眾看見大目犍連具足這樣的神通，
【English Translation】 'Alright.' Then he went into the assembly to see the World-Honored One (Buddha), bowed his head to the ground in reverence, and sat to one side, saying to the Buddha: 'I have heard that the wicked Devadatta (Devadatta, Buddha's cousin who tried to split the Sangha) has already destroyed the Sangha, and I wish to reconcile the Sangha. I wonder if the World-Honored One will mercifully allow it?' At that time, the World-Honored One immediately exclaimed: 'Excellent, excellent! If one can reconcile the Sangha in this way, the merit gained will be immeasurable.' At that time, Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom) and Maudgalyayana (Maudgalyayana, one of the Buddha's ten great disciples, known for his supernatural powers), having reported this matter, took their leave of the World-Honored One and went to Devadatta at Southern Mountain. At that time, Devadatta was displaying the demeanor of a Buddha, expounding the Dharma to the assembly, with Kokalika (Kokalika, Devadatta's disciple) sitting on his right and Khandhaka (Khandhaka, Devadatta's disciple) sitting on his left. At that time, Devadatta saw the great virtuous Sariputra and Maudgalyayana coming from afar, and he thought: 'I have already become an all-knowing person (one who knows everything), and these two great virtuous ones are entering my Sangha.' So he ordered the attendants on his left and right to rise and had Sariputra and Maudgalyayana seated on his left and right. At that time, Kokalika and Khandhaka, being forcibly moved from their seats, felt resentment in their hearts and thought to themselves: 'We have committed a great fault in helping to destroy the Sangha; if we do not rise, we fear we will be beaten.' So they immediately moved their places, allowing the great Maudgalyayana and Sariputra to sit on the left and right. Devadatta said to Sariputra: 'My back is aching now; you expound the wonderful Dharma for the assembly.' At that time, Sariputra (Sariputra) silently accepted the request. After Devadatta spoke these words, he folded his Samghati (Samghati, a type of robe), rested his head on his right side, and lay down. At that time, Sariputra used his supernatural power to make him lie on his back without him realizing it, and told the assembly: 'Your master is sleeping like a child.' At that time, Sariputra said to Maudgalyayana: 'For the sake of the assembly, you can quickly display your supernatural powers to turn their hearts towards the Buddha.' At that time, the great Maudgalyayana immediately rose into the air, fully displaying the four dignities (walking, standing, sitting, and lying down), entered the Fire Light Samadhi (a state of meditation), and emitted various lights, blue, yellow, red, and white, or water coming out of his body and fire coming out from below, or fire coming out of his body and water coming out from below, displaying the four kinds of supernatural powers in all directions. After displaying his supernatural powers, he descended from the sky and returned to his original seat. At that time, the assembly saw the great Maudgalyayana possessing such supernatural powers,
心懷悲惱：「我若侍佛亦應具得神通道德。」舍利子告大眾曰：「諸苾芻！汝等若於佛世尊所有赤心者，可隨我去。」既聞語已，即隨舍利子后往詣佛所。僧眾去後，孤迦利迦苾芻，即喚提婆達多起，令趁舍利子。時舍利子恐提婆達多不見我徒眾故，必當懊惱吐血而死，遂便漸次緩緩遊行，使提婆達多得見我等。於時提婆達多從睡起已，拭眼而趁。舍利子以神通力當路作大深坑，提婆達多、孤迦利迦、褰荼達驃等五人，不覺墮坑，迷亂不知出處。復自思惟：「我今既失徒眾，莫知尋覓且歸本處。」時舍利子、目健連及諸僧眾，漸詣佛所，到闌鐸迦竹林園邊欲見世尊，極大羞慚不能舉目，各自思惟：「我等云何作如是非法無慚愧事？」漸詣佛前而立。時世尊大慈憐愍軟聲慰問：「汝等苾芻！極大疲勞來至我所。今者人身難得已得，佛法難聞已聞，六根難具已具，善惡之事已具知之。我已成就如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，我常演說寂靜涅槃究竟菩提，說無明緣行、行緣識、識緣名色、名色緣六入、六入緣觸、觸緣受、受緣愛、愛緣取、取緣有、有緣生、生緣老死憂悲苦惱。若無明滅則行滅、行滅則識滅、識滅則名色滅、名色滅則六入滅、六入滅則觸滅、觸滅則受滅
【現代漢語翻譯】 現代漢語譯本 心懷悲惱：『我如果侍奉佛陀，也應當具備神通和功德。』舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）告訴大眾說：『各位比丘（bhikṣu，佛教出家男眾）！你們如果對佛世尊有赤誠之心，可以跟隨我前往。』聽聞此話后，他們便跟隨在舍利子身後前往佛陀所在之處。僧眾離開后，孤迦利迦比丘（Kokālika，佛教人物，以惡口著稱）立刻叫醒提婆達多（Devadatta，佛陀的堂兄弟，試圖分裂僧團），讓他去追趕舍利子。當時舍利子擔心提婆達多看不到他的徒眾，必定會懊惱吐血而死，於是便漸漸放慢速度，讓提婆達多能夠看到他們。當時提婆達多從睡夢中醒來，擦了擦眼睛便開始追趕。舍利子以神通力在路中製造了一個巨大的深坑，提婆達多、孤迦利迦、褰荼達驃（Kaṇḍadatta）等五人，沒有察覺便掉入了坑中，迷失方向不知如何出去。他們又自己思量：『我現在既然失去了徒眾，不知如何尋找，還是先回到原來的地方吧。』當時舍利子、目犍連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通著稱）以及其他僧眾，漸漸來到佛陀所在之處，到達闌鐸迦竹林園（Laṇḍakārāmavana）邊，想要見世尊，但感到非常羞愧，不敢抬頭，各自思量：『我們怎麼能做出如此不合佛法、毫無慚愧的事情呢？』他們漸漸走到佛陀面前站立。當時世尊以大慈悲心憐憫他們，用柔和的聲音安慰道：『各位比丘！你們非常疲勞地來到我這裡。現在人身難得已得，佛法難聞已聞，六根難具已具，善惡之事已具知之。我已經成就如來（Tathāgata）、應供（Arhat）、正遍知（Samyaksaṃbuddha）、明行足（Vidyācaraṇasaṃpanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara）、調御丈夫（Puruṣadaṃyasārathi）、天人師（Śāstā devamanuṣyāṇāṃ）、佛（Buddha）、世尊（Bhagavat）的果位，我常演說寂靜涅槃（Nirvāṇa）究竟菩提（Bodhi），說無明緣行、行緣識、識緣名色、名色緣六入、六入緣觸、觸緣受、受緣愛、愛緣取、取緣有、有緣生、生緣老死憂悲苦惱。如果無明滅則行滅、行滅則識滅、識滅則名色滅、名色滅則六入滅、六入滅則觸滅、觸滅則受滅
【English Translation】 English version Filled with sorrow, they thought: 'If I serve the Buddha, I should also possess supernatural powers and virtues.' Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) told the assembly: 'Monks (bhikṣu)! If you have sincere hearts towards the World Honored One, you may follow me.' Having heard these words, they followed Śāriputra to where the Buddha was. After the Sangha (saṃgha, Buddhist monastic community) had left, the monk Kokālika (a Buddhist figure, known for his harsh speech) immediately woke up Devadatta (the Buddha's cousin, who tried to split the Sangha) and told him to chase after Śāriputra. At that time, Śāriputra, fearing that Devadatta would not see his followers and would surely be frustrated to the point of vomiting blood and dying, gradually slowed down so that Devadatta could see them. At that time, Devadatta woke up from his sleep, wiped his eyes, and began to chase. Śāriputra, with his supernatural powers, created a large, deep pit in the road. Devadatta, Kokālika, Kaṇḍadatta, and five others, unaware, fell into the pit, lost their way, and did not know how to get out. They then thought to themselves: 'Now that I have lost my followers and do not know how to find them, I should return to my original place.' At that time, Śāriputra, Mahāmaudgalyāyana (one of the ten great disciples of the Buddha, known for his supernatural powers), and the other monks gradually came to where the Buddha was, reaching the edge of Laṇḍakārāmavana, wanting to see the World Honored One, but felt very ashamed and could not raise their heads, each thinking: 'How could we do such un-dharmic and shameless things?' They gradually walked to the front of the Buddha and stood there. At that time, the World Honored One, with great compassion, pitied them and comforted them with a gentle voice: 'Monks! You have come to me very tired. Now that it is difficult to obtain a human body, you have obtained it; it is difficult to hear the Dharma, you have heard it; it is difficult to have all six senses complete, you have them; you have fully known the matters of good and evil. I have already attained the fruits of Tathāgata (Thus Come One), Arhat (Worthy One), Samyaksaṃbuddha (Perfectly Enlightened One), Vidyācaraṇasaṃpanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavid (Knower of the World), Anuttara (Unsurpassed One), Puruṣadaṃyasārathi (Tamer of Men), Śāstā devamanuṣyāṇāṃ (Teacher of Gods and Men), Buddha (Enlightened One), Bhagavat (World Honored One), I often expound on the silent Nirvāṇa (liberation) and ultimate Bodhi (enlightenment), speaking of ignorance as the condition for action, action as the condition for consciousness, consciousness as the condition for name and form, name and form as the condition for the six entrances, the six entrances as the condition for contact, contact as the condition for sensation, sensation as the condition for craving, craving as the condition for grasping, grasping as the condition for becoming, becoming as the condition for birth, birth as the condition for old age, death, sorrow, grief, suffering, and distress. If ignorance ceases, then action ceases; if action ceases, then consciousness ceases; if consciousness ceases, then name and form cease; if name and form cease, then the six entrances cease; if the six entrances cease, then contact ceases; if contact ceases, then sensation ceases
、受滅則愛滅、愛滅則取滅、取滅則有滅、有滅則生滅、生滅則老死滅、老死滅則憂悲苦惱滅。汝等苾芻！常思修學自利利他。自利利他之法：若法不善無利無樂究竟不善，及於他四輩所得飲食、衣服、臥具、湯藥自身不善之事，不應作者莫作；但觀自身及他有利益者，常須修學。」於時諸苾芻等聞此法已，心生歡喜疑網皆除，內外清凈。
有異苾芻等心生疑惑而問：「世尊！有何因業，今被破和合僧！」佛為諸苾芻說過去業：「我自聚集作業今自受之，非是他受。苾芻當知！有情作業還有情受，非無情受。」而說頌曰：
「假令經百劫， 所作業不亡； 因緣會遇時， 果報還自受。」
爾時世尊告諸苾芻：「乃往過去清凈山林有一大仙，五百小仙以為眷屬，俱共修道。時有客仙來過其所，主人不與如法供給看侍。客仙心生懊惱而恨，便破和合仙眾，誘引彼諸小仙言：『我善解種種道術及五神通，我當教示，汝當隨我。』后時大仙知此事已，勸彼客仙：『莫破我眾，非是仙法。』巧說善言令生歡喜，雖得如是滅諍之語，由勸不息設方便。時世有辟支佛，有大慈悲，少欲知足上勝福田，遊行世間漸詣仙所。大仙見辟支佛端嚴殊勝，心生歡喜供養恭敬，而發願言：『以此供養佛功德，愿我當來得大
【現代漢語翻譯】 現代漢語譯本：受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老死滅，老死滅則憂悲苦惱滅。你們這些苾芻（bhiksu，比丘）！要經常思考修習自利利他的方法。自利利他的方法是：如果某種行為不善，沒有利益，沒有快樂，最終是不好的，以及對於其他四眾弟子所得的飲食、衣服、臥具、湯藥等自身不好的事情，不應該做的就不要做；但要觀察自身和他人有利益的事情，經常需要修習。」當時，各位苾芻聽了這些佛法后，心中生起歡喜，疑慮和迷惑都消除了，內心和外在都清凈了。
有一些苾芻心生疑惑，問道：「世尊！因為什麼樣的因緣和業力，導致現在僧團被破壞和合？」佛陀為各位苾芻講述了過去世的業力：「我自己聚集造作的業，現在自己承受，不是別人承受。苾芻應當知道！有情眾生造作的業，還是由有情眾生承受，不是由無情眾生承受。」並且說了偈頌：
『即使經過一百個劫，所造作的業也不會消失；因緣際會相遇的時候，果報最終還是自己承受。』
當時，世尊告訴各位苾芻：「過去很久以前，在清凈的山林中有一位大仙（指修行者），有五百位小仙作為眷屬，一起共同修道。當時有一位客仙來到他們那裡，主人沒有按照佛法如法地供給和看侍。客仙心中產生懊惱和怨恨，於是破壞了和合的仙眾，誘導那些小仙說：『我擅長各種道術和五神通，我將教導你們，你們應當跟隨我。』後來大仙知道這件事後，勸告那位客仙：『不要破壞我的僧眾，這不是仙人的做法。』巧妙地說了很多好話，使他產生歡喜，雖然得到了這樣平息爭端的言語，但由於勸說沒有停止，所以設定了方便。當時世間有一位辟支佛（pratyekabuddha，緣覺佛），具有大慈大悲，少欲知足，是至高無上的福田，逐漸來到仙人所在的地方。大仙見到辟支佛端莊殊勝，心中生起歡喜，供養和恭敬他，並且發願說：『用這供養佛的功德，愿我將來得到大
【English Translation】 English version: When suffering ceases, craving ceases; when craving ceases, grasping ceases; when grasping ceases, becoming ceases; when becoming ceases, birth ceases; when birth ceases, aging and death cease; when aging and death cease, sorrow, lamentation, pain, grief, and despair cease. You, Bhiksus (bhiksu, monks)! Constantly contemplate and practice benefiting oneself and others. The method of benefiting oneself and others is: if a certain action is unwholesome, without benefit, without joy, and ultimately bad, and regarding the food, clothing, bedding, and medicine obtained by the other four assemblies, things that are bad for oneself, one should not do what should not be done; but observe what is beneficial to oneself and others, and constantly practice it.' At that time, the Bhiksus, having heard this Dharma, felt joy in their hearts, and all doubts and confusions were dispelled, and they were pure both internally and externally.
Some Bhiksus became doubtful and asked: 'World-Honored One! What is the cause and karma that leads to the Sangha (community) being broken and disunited now?' The Buddha told the Bhiksus about the karma of the past: 'The karma that I myself gathered and created, I now bear myself, not others. Bhiksus should know! Sentient beings create karma, and sentient beings bear it, not insentient beings.' And he spoke the verse:
'Even if hundreds of kalpas (aeons) pass, the karma created will not disappear; when causes and conditions meet, the retribution will ultimately be borne by oneself.'
At that time, the World-Honored One told the Bhiksus: 'In the distant past, in a pure mountain forest, there was a great sage (referring to a practitioner), with five hundred lesser sages as his retinue, practicing the Way together. At that time, a guest sage came to their place, and the host did not provide and attend to him according to the Dharma. The guest sage felt annoyed and resentful, and thus broke the harmonious sage community, enticing those lesser sages, saying: 'I am skilled in various Taoist arts and the five supernormal powers, I will teach you, and you should follow me.' Later, the great sage, knowing this, advised the guest sage: 'Do not break my community, this is not the way of sages.' He skillfully spoke many good words, causing him to feel joy, although he received such words of resolving disputes, but because the persuasion did not stop, he set up a means. At that time, there was a Pratyekabuddha (pratyekabuddha, Solitary Buddha) in the world, with great compassion, few desires, contentment, and being a supreme field of merit, gradually approaching the place of the sage. The great sage, seeing the Pratyekabuddha being dignified and extraordinary, felt joy in his heart, made offerings and revered him, and made a vow, saying: 'With the merit of this offering to the Buddha, may I in the future attain great
智慧神通之力。客仙雖成一切智，愿我能破彼和合僧眾。』結會古今，往時客仙我身是也。五百仙人中有大仙主者，提婆達多身是，為此因緣。黑業有黑業報，白業有白業報、非黑非白業有非黑非白業報。諸苾芻當知！宜舍一切不善之業，修集善業，應當修學。」
時諸苾芻復有疑故而白佛言：「世尊！彼提婆達多何故內作于外、外作于內？」世尊告曰：「是提婆達多非是今身內作于外、外作于內，過去亦復作如是惡。諸苾芻！諦聽我說。往昔有一野干其性饕餮，遊行聚落處處求食，日至染家，不覺墮於藍色盆中，染主見拽出擲地。於時野犴遂宛轉灰土，既見身體污惡不凈，便即入河沐浴而去，身毛光澤似如藍色。時眾野犴，見其毛色異於尋常，而生甚怪，眾共問言：『汝是何人？』彼即答曰：『我是帝釋天王之使，冊我作禽獸中王。』時野犴作是思惟：『身是野犴色非本類。』時眾野犴共報師子知，師子便告大師子王，師子王遂即遣使令撿虛實。其使到已，見彼藍色野犴乘大白象，諸禽獸等普皆圍繞如事獸王。其使見已還來王所，廣說如前。大師子王聞是語已，便與軍眾往彼眾所，見野犴王乘大白象眾獸圍繞，大蟲及豹大力獸等親為左右，余小野犴遠避而住。心生懊惱便設方便，於野犴中差一野犴，令喚王母
【現代漢語翻譯】 現代漢語譯本：智慧神通之力。客仙雖然成就了一切智，但願我能破壞他們的和合僧眾。』結合古今來看，往昔的客仙就是我的前身。五百仙人中有一位大仙首領，那就是提婆達多（Devadatta）的前身，這就是這個因緣。黑業有黑業的報應，白業有白業的報應，非黑非白的業有非黑非白的報應。各位比丘（Bhikkhus）應當知道！應該捨棄一切不善的業，修集善業，應當努力修學。」
當時，各位比丘因為還有疑問，就問佛說：「世尊！提婆達多（Devadatta）為什麼內在做的表現于外，外在做的表現于內呢？」世尊告訴他們說：「這位提婆達多（Devadatta）不是今生才這樣內在做的表現于外，外在做的表現于內，過去也曾經做過這樣的惡事。各位比丘！仔細聽我說。往昔有一隻豺狼，它的本性貪婪，在各個**村落到處尋找食物，有一天到了染坊，不小心掉進了藍色的盆裡，染坊的主人看見了，把它拽出來扔在地上。當時，這隻豺狼就在灰土裡打滾，看到自己的身體污穢不堪，就立刻跳進河裡洗澡，洗完之後，身上的毛髮光亮潤澤，看起來像是藍色的。當時的眾豺狼，看到它的毛色和尋常的不同，感到非常奇怪，一起問它說：『你是誰？』它就回答說：『我是帝釋天王（Śakra-devānām-Indra）的使者，奉命來做禽獸中的國王。』當時這隻豺狼心想：『身體是豺狼，顏色卻不是本來的樣子。』當時的眾豺狼一起報告了獅子，獅子又告訴了大師子王，獅子王就派使者去調查虛實。使者到了之後，看到那隻藍色的豺狼乘坐著大白象，各種禽獸都圍繞著它，像對待獸王一樣。使者看到之後，回來向獅子王報告，詳細地說了之前看到的情況。大師子王聽了這些話之後，就帶著軍隊前往豺狼所在的聚集地，看到豺狼王乘坐著大白象，眾獸圍繞著它，大蟲和豹子等大力野獸親近地在它左右，其餘的小豺狼遠遠地躲避著。獅子王心裡懊惱，就想出一個辦法，在豺狼中找了一隻豺狼，讓它去呼喚豺狼王之母。
【English Translation】 English version: The power of wisdom and supernatural abilities. Although Ke Xian (Guest Immortal) achieved omniscience, 'I wish I could destroy their harmonious Sangha.' Combining the past and present, the Ke Xian (Guest Immortal) of the past was my former self. Among the five hundred immortals, there was a great immortal leader, who was Devadatta (提婆達多), and this is the cause and condition. Black karma has black karma retribution, white karma has white karma retribution, and non-black and non-white karma has non-black and non-white karma retribution. Bhikkhus (比丘s), know this! You should abandon all unwholesome deeds, cultivate wholesome deeds, and strive to learn.
At that time, the Bhikkhus (比丘s) still had doubts, so they asked the Buddha, 'World Honored One! Why does Devadatta (提婆達多) act outwardly what he does inwardly, and act inwardly what he does outwardly?' The World Honored One told them, 'This Devadatta (提婆達多) is not only doing this outwardly and inwardly in this life, but he also did such evil deeds in the past. Bhikkhus (比丘s)! Listen carefully to what I say. In the past, there was a jackal whose nature was gluttonous. It sought food everywhere in the **villages. One day, it went to a dye house and accidentally fell into a blue basin. The dyer saw it, pulled it out, and threw it on the ground. At that time, the jackal rolled around in the dust. Seeing that its body was filthy and unclean, it immediately jumped into the river to bathe. After washing, the fur on its body was bright and lustrous, looking like it was blue. At that time, the jackals saw that its fur color was different from usual and felt very strange. They asked it together, 'Who are you?' It replied, 'I am an envoy of Śakra-devānām-Indra (帝釋天王), and I am ordered to be the king among the beasts.' At that time, the jackal thought to itself, 'My body is a jackal, but my color is not my original kind.' At that time, the jackals together reported to the lion, and the lion told the great lion king. The lion king then sent an envoy to investigate the truth. When the envoy arrived, he saw the blue jackal riding a great white elephant, and all kinds of birds and beasts surrounded it, treating it like a beast king. After seeing this, the envoy returned to the lion king and reported in detail what he had seen before. After hearing these words, the great lion king led his army to the jackal's gathering place. He saw the jackal king riding a great white elephant, surrounded by beasts. Large insects and leopards and other powerful beasts were close to its left and right, and the other small jackals stayed far away. The lion king was annoyed and devised a plan. He chose a jackal from among the jackals and had it call out to the jackal king's mother.
，其母問曰：『於我兒所有何伴屬？』野犴答曰：『內有師子虎像我居外院。』母曰：『汝去定殺我子。』並說頌曰：
「『我在山谷中歡喜， 隨時得飲清冷水； 子若不作野犴鳴， 得居象上身安樂。』
「使者還來報同類曰：『彼是野犴，非是王種，我于山中親見其母。』諸伴報曰：『我可試看。』即便就彼。然野犴法爾：若一鳴時余不鳴者身毛墮落。余即鳴叫，其王野犴作是念曰：『我若不鳴毛便落地，若下象作聲必被他殺，我今寧可像上作聲。』即便鳴叫。其象即知此是野犴，即以鼻牽下雙腳踏殺。空中天見說伽他曰：
「『在內翻居外， 合外乃居中； 斯皆不合為， 如野犴乘象。』」
佛告苾芻：「汝等當知：往時內翻為外、外居於中，自滅其身野犴王者，提婆達多是也。由彼過去顛倒業故，今亦如是破和合僧，內翻為外、外乃居中。」
時提婆達多既趁舍利弗等不得，回還本處，生大忿怒，便打孤迦利迦等隨儻徒眾，而告彼言：「良由汝等失我徒眾。」時諸苾芻疑而問佛：「提婆達多以何緣故舍利弗等領其徒眾，應瞋不瞋；于自隨儻無辜，輒便漫打？」佛告諸苾芻：「非但今身枉作事業，亦曾過去別人炫婦枉殺他人。乃往過去有夫婦二象，居住山澤。母象
【現代漢語翻譯】 現代漢語譯本： 其母問：『我的兒子有什麼同伴？』野干回答說：『裡面有獅子、老虎、大象，我住在外院。』母親說：『你去了肯定會害死我的兒子。』並說了頌偈： 『我在山谷中歡喜，隨時都能喝到清涼的水；兒子如果不學野干叫，就能安穩地騎在大象上享受安樂。』 使者回來告訴同伴說：『它確實是野干，不是王族，我在山中親眼看見了它的母親。』同伴們說：『我們可以試探一下。』就去了那裡。按照野乾的習性，如果一隻叫的時候其他的不叫，身上的毛就會掉落。其他的野干就開始鳴叫，那隻當王的野干心想：『我如果不叫毛就會掉落，如果從象上下來說話肯定會被它殺死，我寧可在象上叫。』於是就叫了起來。大象立刻知道這是野干，就用鼻子卷下來，用雙腳踩死了它。空中的天人看見了，說了伽他： 『本應在內的卻跑到外面，本應在外的卻佔據了中心；這些都是不相稱的，就像野干騎在大象上一樣。』 佛告訴眾比丘：『你們應當知道：過去把內當外，把外當中的，自取滅亡的野干王者，就是提婆達多（Devadatta，人名）。由於他過去顛倒的業力，現在也這樣破壞僧團的和合，把內當外，把外當成中。』 當時，提婆達多（Devadatta）沒有追上舍利弗（Sariputra，佛陀十大弟子之一）等人，回到原來的地方，非常憤怒，就毆打孤迦利迦（Kokalika，人名）等跟隨他的徒眾，並告訴他們說：『都是因為你們，我才失去了徒眾。』當時，眾比丘疑惑地問佛：『提婆達多（Devadatta）因為什麼緣故，舍利弗（Sariputra）等人帶領他的徒眾離開，他應該生氣卻沒有生氣；對於自己無辜的隨從，卻隨意毆打？』佛告訴眾比丘：『他不僅今生枉作事業，也曾在過去因為別人的炫耀妻子而枉殺他人。過去有一對大象夫婦，居住在山澤之中。母象
【English Translation】 English version: His mother asked: 'What companions does my son have?' The jackal replied: 'Inside there are lions, tigers, and elephants; I live in the outer courtyard.' The mother said: 'If you go, you will surely kill my son.' And she spoke this verse: 'I rejoice in the mountains and valleys, always able to drink cool, clear water; if my son does not make the sound of a jackal, he can live comfortably on the elephant's back and enjoy peace and happiness.' The messenger returned and told his companions: 'It is indeed a jackal, not of royal lineage; I personally saw its mother in the mountains.' The companions said: 'We can test it.' So they went there. According to the nature of jackals, if one cries out while the others remain silent, the fur on their bodies will fall off. The other jackals then began to howl, and the jackal king thought: 'If I don't howl, my fur will fall off; if I come down from the elephant to speak, I will surely be killed. I would rather howl while on the elephant.' So it howled. The elephant immediately knew that it was a jackal, and with its trunk, it pulled it down and trampled it to death with its feet. The devas (devas, gods) in the sky saw this and spoke this gatha (gatha, verse): 'Those who should be inside dwell outside, those who should be outside occupy the center; these are all incompatible, like a jackal riding an elephant.' The Buddha told the bhikshus (bhikshus, monks): 'You should know that the jackal king who in the past treated the inside as outside and the outside as the center, and brought about his own destruction, was Devadatta (Devadatta, name of a person). Because of his past inverted karma, he now similarly disrupts the harmony of the Sangha (Sangha, monastic community), treating the inside as outside and the outside as the center.' At that time, Devadatta (Devadatta) having failed to catch up with Sariputra (Sariputra, one of the ten great disciples of the Buddha) and the others, returned to his original place, greatly angered, and beat Kokalika (Kokalika, name of a person) and the other followers who were with him, and told them: 'It is because of you that I have lost my followers.' At that time, the bhikshus (bhikshus) wondered and asked the Buddha: 'For what reason did Devadatta (Devadatta) not become angry when Sariputra (Sariputra) and the others led his followers away; yet he arbitrarily beat his own innocent followers?' The Buddha told the bhikshus (bhikshus): 'Not only in this life does he act wrongly, but also in the past he wrongly killed others because someone showed off his wife. In the past, there was a pair of elephant husband and wife, living in the mountains and marshes. The female elephant
淫妷與外象通，既被炫誘欲隨他去，恐其夫覺事有乖競。與其夫象入河澡浴，語夫象曰：『誰能沒水久住不出？』夫唱：『我能。』便共沒水。彼二伺其未出，遂私相奔走。其夫象入水多時，乃一度出看，其二象不見，復入沒水。如是再三便至睏乏不已，遂便出水。尋婦不見，于其水中處處討捕，因此枉踏無量眾生至死。爾時空中諸天而說頌曰：
「『象身雖復大， 智慧甚微淺； 好婦被他將， 枉殺諸含識。』」
佛告諸苾芻：「時夫象者，今提婆達多是。今亦如是，別人作業別人受厄。」
時諸苾芻咸皆有疑問佛：「世尊是一切智，舍利子及目乾連，云何如是能作善巧方便，勸化導誘此五百苾芻，舍邪歸正來至佛所？」佛告諸苾芻：「其舍利子及目連等，非但今時誑得脫彼，於過去世亦曾誑誘。乃往過去世時有一丈夫，常在山居，善能弓射諸伎藝。後生一女，長養漸大。其人心念：『今我此女不應輒嫁。若有男子，弓劍業藝與我相似，方嫁與之。』於後不久有二男子來習伎藝：一者學成五種伎藝，一者唯學成一餘四不得。其人遂便將女嫁與業成之者。藝不成者，心便忿恨舍離而去，便就劫道賊邊共為伴侶。以解用刀，于要路處待彼女夫，欲相屠害。於後不久其人眷屬乘車將過，路逢商人
【現代漢語翻譯】 現代漢語譯本： 淫象與外象私通，已經被對方的魅力誘惑，想要跟隨他離去，但又害怕自己的丈夫發覺事情敗露。於是她與自己的丈夫像一同到河裡洗澡，對丈夫象說：『誰能潛水很久都不出來？』丈夫象說：『我能。』於是兩人一同潛入水中。淫象和外象趁著丈夫象沒有出來的時候，便私奔逃走了。她的丈夫像在水裡潛了很久，才偶爾探出頭來看一看，發現那兩個象都不見了，又重新潛入水中。這樣反覆幾次，最終疲憊不堪，於是便從水中出來。尋找妻子不見，便在水中到處搜尋，因此白白踩死了無數的眾生。當時空中的諸天神便說了這樣一首偈頌：
『象的身軀雖然巨大，智慧卻非常淺薄； 心愛的妻子被人拐走，還白白殺害了許多有情眾生。』
佛告訴各位比丘：『當時的丈夫象，就是現在的提婆達多（Devadatta）。現在也是這樣，別人作的業，別人遭受災難。』
當時各位比丘都對佛產生了疑問：『世尊您是一切智者，舍利子（Sariputra）和目犍連（Maudgalyayana），為什麼能夠如此善巧方便，勸化引導這五百位比丘，捨棄邪道歸於正道來到佛的身邊呢？』佛告訴各位比丘：『舍利子和目犍連等人，不僅僅是現在欺騙了他們使他們脫離困境，在過去世也曾經欺騙誘導過他們。在過去世的時候，有一位丈夫，常年居住在山中，擅長弓箭射術等各種技藝。後來生了一個女兒，漸漸長大。這個人心裡想：『現在我的這個女兒不應該隨便嫁人。如果有男子，弓箭劍術等技藝與我相似，才將女兒嫁給他。』在這之後不久，有兩位男子前來學習技藝：一位學成了五種技藝，一位只學成了一種，其餘四種沒有學會。這個人於是便將女兒嫁給了學成技藝的人。技藝沒有學成的人，心中便忿恨，於是離開了，便去投靠了強盜，與他們為伍。因為懂得用刀，便在要道之處等待那女子的丈夫，想要殺害他。在這之後不久，那人的眷屬乘坐馬車經過，在路上遇到了商人
【English Translation】 English version: The adulterous elephant communicated with an external elephant. Having been seduced by his charm, she desired to leave with him, but feared her husband would discover the affair. So, she and her husband elephant went to a river to bathe. She said to her husband elephant, 'Who can stay submerged in the water for a long time without coming out?' Her husband replied, 'I can.' So they both submerged. The adulterous elephant and the external elephant, taking advantage of her husband's absence, eloped together.
Her husband elephant stayed submerged for a long time, occasionally surfacing to check. Finding the two elephants gone, he submerged again. This happened repeatedly until he became exhausted and finally emerged from the water. Unable to find his wife, he searched everywhere in the water, inadvertently trampling countless living beings to death. At that time, the deities in the sky spoke this verse:
'Though the elephant's body is large, its wisdom is shallow; His beloved wife is taken away, and he kills countless sentient beings in vain.'
The Buddha told the Bhikshus (monks): 'The husband elephant at that time was Devadatta (a cousin of the Buddha who became his rival). It is the same now; others commit the actions, and others suffer the consequences.'
At that time, all the Bhikshus had doubts and asked the Buddha: 'World Honored One, you are all-knowing. Sariputra (one of the two chief disciples of the Buddha) and Maudgalyayana (another of the two chief disciples of the Buddha), how were they able to skillfully and expediently persuade and guide these five hundred Bhikshus to abandon the wrong path and come to the Buddha's side?' The Buddha told the Bhikshus: 'Sariputra and Maudgalyayana not only deceived them and helped them escape their predicament now, but they also deceived and guided them in the past. In a past life, there was a husband who lived in the mountains and was skilled in archery and various arts. Later, he had a daughter who grew up. He thought to himself, 'My daughter should not be married off casually. Only if there is a man whose archery and swordsmanship are similar to mine will I marry her to him.' Not long after, two men came to learn the arts: one learned five arts, and the other learned only one, failing to master the other four. The man then married his daughter to the one who had mastered the arts. The one who had not mastered the arts became resentful and left, joining a band of robbers. Skilled with a knife, he waited for the woman's husband on a main road, intending to kill him. Not long after, the man's family was passing by in a carriage, encountering merchants on the road.
多眾將度，便問之曰：『汝等諸人何故不過？』答言：『有賊當路。』其人報言：『我等但過無勞畏懼。』諸人告曰：『汝若不畏，請在先過，我等諸人隨後而往。』既聞此語馳車便去。諸賊徒等上樹遙望，見彼車來報賊主曰：『今有車來。』其賊逆使一人：『汝今宜回，不須來過，我於此處大有健兒。』其人報云：『汝雖極健，我亦甚健。』於時賊主差五人來令與共戰，咸皆致死。又差三七人來，亦都殺盡。后時總來眾戰，並俱被害。唯舊同學一人得存，最後二人交戰。然女夫放箭，皆被賊人以刀揮斷竟不能害，且五百箭皆悉放盡。唯殘一箭遷延而住，其婦問曰：『何以不射？』彼便報曰：『今我與君二人之命，並在此箭。所以然者，我留此箭有所防護，今若放訖，他來害我並君亦死。』婦人見此即便起舞，運轉之間彼賊樂觀，遂忘禁御，其夫伺之即便放箭應箭便死。臨命終時而說頌曰：
「『此非彼車主， 而能殺於我； 由我起染心， 觀他便失命。』」
佛告苾芻：「汝等當知，彼車主者，豈異人乎？今舍利子是。時彼婦者，今目乾連是。其賊主者，今提婆達多是。如彼過去車主及婦俱得賊便，今舍利子及目乾連，善能得彼提婆達多之便，亦復如是。」
爾時世尊在王舍城王子侍縛迦
【現代漢語翻譯】 現代漢語譯本： 眾多的人準備渡河，有人問他們說：『你們這些人為什麼不過去？』他們回答說：『有強盜擋在路上。』那人回答說：『我們只管過去，不用害怕。』眾人告訴他說：『如果你不怕，請你先過去，我們這些人隨後就過去。』那人聽了這話，就駕車前行。那些強盜們在樹上遠遠地望著，看見那輛車來了，就報告強盜頭目說：『現在有車來了。』強盜頭目派遣一個人去：『你現在應該回去，不用過來了，我在這裡有很多強壯的士兵。』那人回答說：『你雖然很強壯，我也很強壯。』當時強盜頭目派遣五個人來與他交戰，都被他殺死了。又派遣三七二十一個人來，也被他全部殺盡。後來，所有的強盜一起前來交戰，都被殺害了。只有以前的一個同學倖存，最後兩人交戰。然而，那人的妻子放箭，都被強盜用刀砍斷，最終不能傷害到他，而且五百支箭都全部放完了。只剩下一支箭，他猶豫著沒有射出，他的妻子問道：『為什麼不射？』他便回答說：『現在我和你的兩條命，都寄託在這支箭上。之所以這樣，是因為我留下這支箭是爲了有所防護，現在如果放完了，他來傷害我，你也會死。』婦人見此情景，便開始跳舞，旋轉之間，那強盜看得高興，就忘記了防備，她的丈夫抓住機會，立刻放箭，應聲倒地而死。臨死的時候，他說了一首偈頌： 『殺死我的， 並非是那車主， 而是因為我生起了貪染之心， 觀看她而喪失了性命。』 佛告訴比丘們：『你們應當知道，那車主，難道是別人嗎？就是現在的舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）啊。當時的那個婦人，就是現在的目犍連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）啊。那強盜頭目，就是現在的提婆達多（Devadatta，釋迦牟尼佛的堂兄弟，以反對佛陀著稱）啊。如同過去的車主和婦人一起被強盜所害，現在舍利弗和目犍連，也能很好地抓住提婆達多的把柄，也是這樣。』 當時，世尊在王舍城（Rajagrha）王子侍縛迦（Jivaka）的住所。
【English Translation】 English version: Many people were about to cross a river, and someone asked them: 'Why are you not crossing?' They replied: 'There are robbers blocking the way.' That person responded: 'We will just cross, there is no need to be afraid.' The crowd told him: 'If you are not afraid, please go first, and we will follow.' Upon hearing this, the person drove his chariot forward. The robbers watched from the trees and, seeing the chariot approaching, reported to their leader: 'A chariot is coming.' The robber chief sent someone to say: 'You should turn back now, there is no need to come here, for we have many strong men here.' The person replied: 'Though you are strong, I am also strong.' At that time, the robber chief sent five men to fight him, and they were all killed. He then sent three times seven, twenty-one men, and they were all killed as well. Later, all the robbers came together to fight, and they were all killed. Only one former classmate survived, and the two fought last. However, the wife of the chariot driver shot arrows, but the robber cut them all with his sword, and ultimately could not be harmed, and all five hundred arrows were exhausted. Only one arrow remained, and he hesitated to shoot it. His wife asked: 'Why don't you shoot?' He replied: 'Now, our two lives depend on this arrow. The reason is that I kept this arrow for protection. If it is shot, and he comes to harm me, you will also die.' Seeing this situation, the woman began to dance. As she twirled, the robber watched with pleasure and forgot his guard. Her husband seized the opportunity and immediately shot the arrow, and the robber fell dead. As he was dying, he spoke a verse: 'It was not the chariot driver, Who was able to kill me; But because I arose with a defiled mind, Watching her, I lost my life.' The Buddha told the monks: 'You should know that the chariot driver, is he someone else? He is now Sariputra (one of the ten great disciples of the Buddha, known for his wisdom). The woman at that time is now Maudgalyayana (one of the ten great disciples of the Buddha, known for his supernatural powers). The robber chief is now Devadatta (Shakyamuni Buddha's cousin, known for opposing the Buddha). Just as the chariot driver and the woman were harmed by the robbers in the past, now Sariputra and Maudgalyayana can also seize Devadatta's weaknesses, and it is the same.' At that time, the World Honored One was in Rajagrha at the residence of Prince Jivaka.
庵沒羅園。時未生怨王曾於五月十五日夜將安居，時明月澄天光景花麗，與諸臣佐后妃淫女在高樓上，告諸人曰：「今既夜月清閑圓明可愛，我及卿等欲何所作？宜各述懷啟請其事。」時有淫女應聲報曰：「大王！人生行樂不可虛度，今此良宵可以遊戲，恣情受五欲樂是王之事。」復有一女言：「大王！我今意欲此王舍城一切道俗，共為歡會同受欲樂是王之事。」時王太子鄔陀夷白言：「大王！今此明夜，大王親領四兵罰不臣國，邊荒靜謐戰勝旋歸是王之事。」復有大臣是外道徒黨，白言：「大王！此明月夜觸目清閑，當十五日將安居時，可於尊者脯剌拏等六大明師人所遵承為物稱首，各有五百人無衣徒侶，常共隨逐。現在王舍城將欲安居堪消物利，我等宜應就彼足下奉事供養，此是王事。」復有王子侍縛迦，于眾中坐，王告之曰：「汝侍縛迦！何故默然一無所說？」侍縛迦白言：「大王！屬此芳辰，朗月澄凈人皆共愛，將安居時。然佛世尊具大威德，有聖弟子慈悲普覆，為世導師最上福田，在我園中為安居事，宜親供養是王業也。」時未生怨王聞斯說已，即整威嚴乘大香象，並將五百宮人乘五百象，各持明炬與諸眷屬詣庵沒羅園。
王于中路心驚毛豎，便作是念：「此是侍縛迦將非與邊賊相知來誘引我害我命
【現代漢語翻譯】 現代漢語譯本 在庵沒羅園（Amra garden）。當時阿阇世王（Ajatasattu，未生怨王）準備在五月十五日的夜晚開始雨季安居，那時明月高懸，天空澄澈，景色優美。他和各位大臣、后妃在高樓上，告訴眾人說：『現在夜晚月光明亮，清凈閒適，圓滿可愛，我和你們想做些什麼呢？應該各自說說自己的想法，請求要做的事情。』 當時有人應聲回答說：『大王！人生行樂，不可虛度。現在這美好的夜晚，可以盡情遊樂，恣意享受五欲之樂，這是大王應該做的事情。』又有一個女子說：『大王！我現在想讓這王舍城（Rajagrha）的一切僧俗，共同歡會，一同享受欲樂，這是大王應該做的事情。』 當時國王的太子鄔陀夷（Udayi）說道：『大王！現在這明亮的夜晚，大王親自率領四種軍隊，去征討不臣服的國家，使邊境安寧，戰勝歸來，這是大王應該做的事情。』又有一位大臣，是外道徒黨，說道：『大王！這明月之夜，觸目所及都是清凈閒適，正當十五日準備開始雨季安居之時，可以去拜訪尊者富蘭那·迦葉（Purana Kassapa）等六大明師，他們都是人們所遵從，被世人稱頌的首領，各自有五百個無衣徒侶，經常跟隨他們。現在在王舍城準備雨季安居，堪能接受供養，我們應該去他們座下奉事供養，這是大王應該做的事情。』 又有王子侍縛迦（Jivaka），在眾人之中坐著，國王告訴他說：『你，侍縛迦！為什麼沉默不語，什麼也不說呢？』侍縛迦回答說：『大王！在這美好的時刻，明月皎潔，澄澈明亮，人人都喜愛，正當準備雨季安居之時。然而佛（Buddha）世尊，具有大威德，有聖弟子，慈悲普覆一切眾生，是世間的導師，最上的福田，在我的園中爲了安居之事，應該親自去供養，這是大王的職責。』 當時阿阇世王聽到這些話后，立刻整理威儀，乘坐著巨大的香象，帶著五百名宮人，乘坐著五百頭大象，各自拿著明亮的火炬，和各位眷屬前往庵沒羅園。 國王在半路上，心中驚恐，毛髮豎立，於是這樣想：『這個侍縛迦，莫非是和邊境的賊人相通，來誘騙我，想要害我的性命？』
【English Translation】 English version At Amra garden (Amra garden). At that time, King Ajatasattu (Ajatasattu, King of Unborn Hatred) was preparing to begin the rainy season retreat on the night of the fifteenth day of the fifth month. The moon was high, the sky was clear, and the scenery was beautiful. He and his ministers and concubines were on the high tower, telling everyone: 'Now the moon is bright, clean, leisurely, and lovely. What do I and you want to do? Everyone should express their thoughts and ask what they want to do.' At that time, someone responded and said: 'Great King! Life should not be wasted in pleasure. Now this beautiful night can be spent in revelry, indulging in the pleasures of the five desires. This is what the Great King should do.' Another woman said: 'Great King! Now I want all the monks and laypeople of this Rajagrha (Rajagrha) to gather together and enjoy the pleasures of desire. This is what the Great King should do.' At that time, the crown prince Udayi (Udayi) said: 'Great King! Now on this bright night, the Great King personally leads the four armies to conquer the rebellious countries, pacify the borders, and return victorious. This is what the Great King should do.' Another minister, who was a follower of other paths, said: 'Great King! This moonlit night is full of tranquility and leisure. Just as we are preparing to begin the rainy season retreat on the fifteenth day, we can visit the venerable Purana Kassapa (Purana Kassapa) and the other six great teachers, who are respected by people and praised by the world, each with five hundred naked followers who often follow them. Now they are in Rajagrha preparing for the rainy season retreat, capable of receiving offerings. We should go to their feet to serve and make offerings. This is what the Great King should do.' Then Prince Jivaka (Jivaka) was sitting among the crowd. The king said to him: 'You, Jivaka! Why are you silent and say nothing?' Jivaka replied: 'Great King! At this beautiful moment, the moon is bright, clear, and lovely, and everyone loves it. Just as we are preparing for the rainy season retreat, the World Honored One Buddha (Buddha), with great power and virtue, has holy disciples, and his compassion covers all beings. He is the teacher of the world, the supreme field of merit, in my garden for the purpose of the retreat. We should personally make offerings. This is the duty of the Great King.' At that time, King Ajatasattu, upon hearing these words, immediately adjusted his dignity, rode on a huge fragrant elephant, and took five hundred palace women, riding on five hundred elephants, each holding a bright torch, and went with his family members to Amra garden. On the way, the king was frightened and his hair stood on end. So he thought: 'This Jivaka, could it be that he is in league with the bandits on the border, luring me in to harm my life?'
不？」即問侍縛迦曰：「汝佛世尊與幾多人坐園中住？」報曰：「與千二百五十苾芻。」王又問曰：「若非汝有異心，既有許多人眾，吾何不聞謦咳之聲？」侍縛迦答曰：「彼佛世尊，三業寂靜心常在定，弟子亦爾，以是義故無喧雜聲。」王聞此語心便決定，更無疑難。便至佛所下象馬已，見佛世尊與諸大眾諸根寂定湛然如海，遂便五體投地頂禮佛足合掌而白佛言：「世尊大慈三業寂靜，唯愿善誘導訓我兒，得令似佛常無喧亂。」
爾時如來以慈善心慰喻王曰：「善哉大王！宜時就座，諸有疑難，恣其所問。」既坐定已白佛言：「世尊！於世間中有種種業行，有結花鬘者、有竹作者、或有屠膾、或作販賣、調伏象馬、或言話、或為弓射、或作乞求、戰鬥勇力事王、剃頭染浣縫衣，如是類各以自業求覓資財，隨情修福著五欲樂。世尊！頗有如是眾生之類，于現世中得沙門果不？」時佛卻問王曰：「大王！于如是義，曾問餘人以不？」王白佛言：「世尊！于如是義，我以曾問外道晡剌拏等訖。彼諸師答曰：『於我經中說如是法：無善惡業，無善惡報；無施與祀，無施祀業；無父母，無父母恩；無有此世他世，無有修道得聖果者，無有聖人無羅漢果者，四大散已無所依止。若有人言：「今世後世業因業果真實有」者，
【現代漢語翻譯】 現代漢語譯本 『不？』國王立刻問侍縛迦（Jivaka，名醫）說：『你的佛陀世尊與多少人一起坐在園中？』侍縛迦回答說：『與一千二百五十位比丘（bhiksu，佛教出家男眾）。』國王又問：『如果不是你有什麼異心，既然有這麼多人，我為什麼聽不到一點聲音？』侍縛迦回答說：『那位佛陀世尊，身口意三業寂靜，心常在禪定之中，他的弟子們也是如此，因此沒有喧譁雜亂的聲音。』國王聽了這些話，心中便堅定了信念，不再有任何懷疑。於是來到佛陀所在的地方，下了象和馬，見到佛陀世尊與所有大眾諸根寂靜，像大海一樣深沉平靜，便五體投地，頂禮佛足，合掌對佛說：『世尊大慈大悲，身口意三業寂靜，只希望您能好好引導訓誡我的兒子，使他能像佛陀一樣，永遠沒有喧鬧混亂。』 當時，如來以慈悲之心安慰國王說：『善哉大王！請您就座，有什麼疑問，可以隨意發問。』國王坐定后對佛說：『世尊！世間有各種各樣的行業，有結花環的，有做竹器的，有屠宰的，有做買賣的，有調馴象馬的，有說話的，有射箭的，有乞討的，有從事戰鬥勇猛之事的，有替國王做事的，有剃頭的，有染色縫補衣服的，像這樣的人各自以自己的行業來尋求資財，隨自己的心意修福，追求五欲之樂。世尊！難道沒有像這樣的眾生，在現世就能得到沙門果（sramana-phala，出家修行的果報）嗎？』當時，佛陀反問國王說：『大王！對於這樣的問題，你曾經問過其他人嗎？』國王回答佛陀說：『世尊！對於這樣的問題，我曾經問過外道晡剌拏（Purana，六師外道之一）等人。那些老師回答說：『在我的經典中是這樣說的：沒有善惡業，沒有善惡報；沒有施捨和祭祀，沒有施捨祭祀的果報；沒有父母，沒有父母的恩情；沒有今世和來世，沒有通過修行得到聖果的人，沒有聖人沒有阿羅漢果（arhat，斷盡煩惱的聖者），四大（四大元素：地、水、火、風）分解后就無所依靠了。如果有人說：「今世後世的業因業果真實存在」』，
【English Translation】 English version 'No?' The king immediately asked Jivaka (a famous doctor), 'How many people are sitting with your Buddha, the World Honored One, in the garden?' Jivaka replied, 'With twelve hundred and fifty bhiksus (Buddhist monks).' The king then asked, 'If you have no ulterior motives, why can't I hear any sound when there are so many people?' Jivaka replied, 'That Buddha, the World Honored One, is tranquil in body, speech, and mind, and is always in samadhi (meditative state). His disciples are the same, so there is no noise or confusion.' Upon hearing these words, the king's heart was filled with conviction, and he had no more doubts. He then went to where the Buddha was, dismounted from his elephant and horse, and saw that the Buddha, the World Honored One, and all the assembly were tranquil in their senses, as deep and calm as the ocean. He prostrated himself with his five limbs touching the ground, paid homage to the Buddha's feet, and said with his palms together, 'World Honored One, you are greatly compassionate and tranquil in body, speech, and mind. I only hope that you can guide and instruct my son well, so that he can be like the Buddha, always without noise and confusion.' At that time, the Tathagata (Buddha) comforted the king with a compassionate heart, saying, 'Excellent, Great King! Please take your seat. If you have any doubts, feel free to ask.' After the king was seated, he said to the Buddha, 'World Honored One! In the world, there are various kinds of occupations, such as those who make garlands, those who make bamboo crafts, those who slaughter, those who trade, those who tame elephants and horses, those who speak, those who shoot arrows, those who beg, those who engage in brave battles, those who serve the king, those who shave heads, and those who dye and sew clothes. People like these each seek wealth through their own occupations, cultivate blessings according to their own desires, and pursue the pleasures of the five desires. World Honored One! Are there no beings like these who can attain the sramana-phala (the fruit of ascetic practice) in this present life?' At that time, the Buddha asked the king in return, 'Great King! Have you ever asked others about this question?' The king replied to the Buddha, 'World Honored One! I have asked the heretics Purana (one of the six heretical teachers) and others about this question. Those teachers replied, 'In my scriptures, it is said that there is no good or evil karma, no good or evil retribution; no giving or sacrifice, no fruit of giving or sacrifice; no parents, no kindness of parents; no this life or next life, no one who attains the holy fruit through practice, no saint without the arhat (one who has extinguished all defilements) fruit. After the four elements (earth, water, fire, and wind) disintegrate, there is nothing to rely on. If someone says, 'The cause and effect of karma in this life and the next life are real,''
皆是妄言，智慧所說、愚人所談，二俱皆空。』」時未生怨王復白佛言：「世尊！我聞六師種種實義，彼皆妄答。如人問庵沒羅果，便將梨果而報答之；若問梨時，便將庵沒羅答。邪見六師晡剌拏等，正問耶答。是外道等雖作如是種種耶說種種耶答，皆不入我意，亦不隨喜，舍離而去。更問諸餘六師外道末羯利、俱賒離子等：『於今在世，一切眾生作種種業，作種種行種種技藝，侍養父母供養三寶供給悲田，于如是等眾生類中，依因此業類有得道及聖果不？』彼即答曰：『於我經中作如是說：無因無果無善無惡，無有煩惱無有斷者，無有涅槃無有得者，三世之中所有因果皆悉空無，一切皆是自然。智者自然智，愚者自然愚。無有修者，亦無有得者，亦無自利，亦無利他，一切眾生無因生無因滅。』如是師等皆作如是妄說，非善說非理說。我作東問他在西答。我雖聞如是種種邪說，不入我意，亦不隨喜，亦不領受，辭舍而退。更復詣彼散逝移所，亦作如是種種問疑如前：『眾生種種行業種種技藝行生死業，於此業中，頗有眾生，因如是業，能盡煩惱證聖果不？』彼即答曰：『大王當知！我所說者常教眾生，自行殺生、教他殺害，自斫斫他、自炙炙他，自行偷盜、教他偷盜，自行淫慾、教他淫慾，自作妄語、教他妄語，自
行飲酒、教他飲酒，自行劫盜、教他劫盜，破家、破國，所逢眾生地行空中悉皆殺害，若殺無量無邊眾生，若能恒河此岸殺無邊眾生，作無邊惡。恒河彼岸，供養無量無邊眾生，作無量無邊功德，此二眾行，並無因無果、無得無失、無增無減。』世尊！我問正義，他作如是種種妄說，我作東問他乃西答，我聞此已亦不歡喜，亦不隨喜，便舍而去。復往余處阿市多雖舍甘拔羅所，我如前正問，他亦如前耶答，作如是說：『都有七物，是七種物體是自然，亦非他作。非是化生，不從化有。非聚非散，常是自然。何等為七？地、水、火、風、苦、樂、命。是七種物，無人能造亦不相妨，于善於惡及苦、樂、不苦不樂，此之七事作與不作，俱無記驗亦無報，無有死者亦無殺者，萬四千種樂更有六萬，三業二業一業半業等惡，若能具造如是種種諸惡，即得解脫生死苦難。』」
根本說一切有部毗奈耶破僧事卷第二十
【現代漢語翻譯】 現代漢語譯本： 『自己喝酒，教別人喝酒；自己搶劫偷盜，教別人搶劫偷盜；破壞家庭，破壞國家；所遇到的眾生，即使在空中行走，全部殺害。如果殺害無量無邊的眾生，如果在恒河的此岸殺害無邊眾生，造作無邊的罪惡。在恒河的彼岸，供養無量無邊的眾生，做無量無邊的功德。這兩種行為，都沒有因果報應，沒有得到也沒有失去，沒有增加也沒有減少。』世尊（Bhagavan，佛的尊稱）！我問的是真正的道理，他卻這樣胡說八道，我向東問他卻向西答，我聽了這些話，既不高興，也不隨喜讚歎，就離開了。我又到其他地方去，阿市多（Ajita Kesakambalin，六師外道之一，認為行善作惡都沒有意義）雖然捨棄了甘拔羅（Kambala，阿市多的姓氏），我像之前一樣正確地提問，他也像之前一樣回答，這樣說：『總共有七種東西，這七種物體是自然存在的，不是他人制造的。不是化生出來的，不是從變化而有的。不是聚集的，也不是分散的，永遠是自然存在的。哪七種呢？地、水、火、風、苦、樂、命。這七種東西，沒有人能夠創造，也不會互相妨礙，對於善與惡以及苦、樂、不苦不樂，這七件事，做與不做，都沒有任何的記錄驗證，也沒有任何的報應，沒有死亡的人，也沒有殺人的人，一萬四千種快樂，還有六萬種，三業、二業、一業、半業等等惡行，如果能夠完全造作像這樣的各種罪惡，就能得到解脫，脫離生死的苦難。』 根本說一切有部毗奈耶破僧事卷第二十
【English Translation】 English version: 'He himself drinks alcohol and teaches others to drink alcohol; he himself robs and steals and teaches others to rob and steal; he destroys families and destroys countries; all beings he encounters, even those walking in the sky, he kills completely. If he kills immeasurable and boundless beings, if he kills boundless beings on this shore of the Ganges, he creates boundless evil. On the other shore of the Ganges, he makes offerings to immeasurable and boundless beings, creating immeasurable and boundless merit. These two kinds of actions have no cause and effect, no gain and no loss, no increase and no decrease.' World-Honored One (Bhagavan, an honorific title for the Buddha)! I asked about the true meaning, but he spoke such nonsense, I asked to the east but he answered to the west. Having heard this, I was neither pleased nor did I rejoice, and I left. I went to another place. Although Ajita Kesakambalin (one of the six non-Buddhist teachers, who believed that doing good or evil had no meaning) had abandoned Kambala (Ajita's surname), I asked correctly as before, and he answered as before, saying: 'There are seven things in total, these seven entities are natural, not made by others. They are not born by transformation, not from change. They are neither gathered nor scattered, they are always natural. What are the seven? Earth, water, fire, wind, suffering, pleasure, and life. These seven things, no one can create, nor do they hinder each other. Regarding good and evil, and suffering, pleasure, neither suffering nor pleasure, these seven things, whether done or not done, have no record or verification, nor any retribution. There is no one who dies, nor is there anyone who kills. Fourteen thousand kinds of pleasures, and sixty thousand more, three karmas, two karmas, one karma, half a karma, and so on, of evil deeds. If one can fully create such various evils, one can attain liberation and escape the suffering of birth and death.' Mūlasarvāstivāda Vinaya, Saṃghabhedavastu, Chapter 20